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بصائرهم، وهدى بشرعه حائرهم، وكتب الفوز والنجاة لمن صلحت بهدايته سرائرهم، وجعله لعباده فرقانًا بين الحق والباطل، فمَنْ أقامَ أحكامَهُ واتخذه إمامَهُ صلحت له دُنياه وآخرته، ومن تنكبه وجعله خَلْفَ ظهره خاب وخسر وضل سعيه، إذ القرآن حجة الله البالغة، ومعجزته الخالدة، تحدى الله به الفصحاء فألجموا، واسمعه البلغاء فأفحموا، شهد له أعداء المُنزل عليه بالحلاوة، ولروعة بيانه بالطلاوة، ومباينته للسحر والرجز والكهانة، لا تنقضي عجائبه، فهو للقلوب شفاء، وللأبصار ضياء، وللظمآن رواء، ولا يعكره ورْد الواردين، ولا يخلق على كثرة الرد. والصلاة والسلام الأتمَّان الأكملان على رسول الله وخيرة خلق الله محمد البشير النذير، والسراج المنير، من أرسله ربه رحمة للعالمين، وحجة على السالكين، وأيده بالذكر الحكيم، فبينه أكمل بيان، انقيادًا لأمر ربه له بقوله: ﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ﴾ [النحل: ٤٤]، فنقل عنه أصحابه ذلك البيان، وتناقله وُعاة العلم جيلًا إثر جيل، وطبقة بعد طبقة، فجزاهم الله عن الإسلام والمسلمين خير الجزاء،","vol":"1","page":6},{"text":"ورفع درجاتهم في عليين، وحشرنا معهم في زمرة العلماء العاملين والنصحة لدين الله وكتابه المبين الذين هم أهل الله وخاصته.\nأما بعد: فإن كتاب \"الكشف والبيان عن تفسير القرآن\" لأبي إسحاق الثعلبي المتوفى سنة سبع وعشرين وأربعمائة من الهجرة النبوية، كتاب من كتب التفسير بالمأثور؛ إذ أودع فيه مصنفه ما أخرجه الأئمة المتقدمون مما جمعوا في التفسير من أحاديث رسول الله - ﷺ -، وآثار الصحابة والتابعين كل ذلك بإسناده إلى قائله رفعًا أو وقفا، والحق أنه عمل صعب عسير لا ينقاد إلا لأمثال الثعلبي في غزارة علمه، وسعة إطلاعه واستقصائه، مع ذهن متوقد، وذاكرة وحفظ وإتقان، حتى صار لمن بعده مرجعًا؛ ومن ثمَّ تبرز أهمية تحقيق هذا السفر المبارك، تحقيقًا يليق بمقام المؤلَّف والمؤلِّف.\nولما لم يكن هذا الأمر بالسهل اليسير في بدايته، كانت الخطوة الأولى هي البحث في المؤسسات الأكاديمية عمن قام بتحقيق الكتاب تحقيقًا علميًا رصينًا فوجدنا أن جامعة الأزهر وفي كلية أصول الدين والدعوة قام قسم التفسير وعلوم القرآن بتحقيق أجزاء من التفسير لكن لم يتم إكمال التحقيق -في حينه- نظرًا لأن النسخة الموجودة بدار الكتب المصرية فيها أجزاء مفقودة فتوقف المشروع، بينما الكتاب قد حقق تحقيقًا علميًا كاملًا في كلية الدعوة وأصول الدين بجامعة أم القرى بمكة المكرمة، فاتجهنا إلى هذا التحقيق المبارك، وتم الاتصال بأصحاب الفضيلة الباحثين أصحاب الرسائل الجامعية وأخذ موافقاتهم على المشروع، ومنذ ذلك الحين تم تشكيل لجنتين:","vol":"1","page":7},{"text":"الأولى: لجنه إشرافية متخصصة قامت بوضع منهج علمي لتنسيق الرسائل وإخراجها في شخصية كتاب واحد والإشراف على تنفيذ هذا المنهج وذلك بعد النظر في التجارب العلمية المماثلة والإفادة منها، والتشاور مع العلماء المبرزين في هذا الفن.\nويتمثل منهج الإخراج والتنسيق في الضوابط التالية:\n١ - أن توضع الرسالة كاملة كما هي لاعتبارات الجهود الأكاديمية.\n٢ - حذف فروق النسخ التي لا داعي لها وليست لها فائدة علمية.\n٣ - توحيد الرموز للمخطوطات التي اعتمد الباحثون عليها.\n٤ - تحويل الآيات القرآنية من الرسم الإملائي إلى الرسم العثماني.\n٥ - ترجمة رجال الثعلبي ورواته وتخريج الآثار بما يكفي للحكم عليها.\n٦ - بيان الغريب والتعريف بالأماكن والبلدان.\n٧ - اعتماد تصدير الحديث بالحكم عليه، ثم الحكم على الإسناد.\n٨ - حذف المكرر من التراجم والتخريج، وغير ذلك مما لا يمس بالجهد الأكاديمي.\n٩ - نقل جميع التراجم في مجلد مستقل في آخر البحث مع الفهرس.\n١٠ - المراجعة الإملائية واللغوية للنص والتحقيق.\n١١ - الترويس لاسم السورة والآيات مع وضعها بلون مختلف عن متن الكتاب وكذلك هوامش الكتاب بما يخرج الكتاب في صورة أنيقة.\n١٢ - أن يكون مقياس التخريج الأوسع لمن قام بذلك من الباحثين وسوف يستكمل ما هو دون ذلك قدر المستطاع من اللجنة التنفيذية.","vol":"1","page":8},{"text":"١٣ - توحيد مصادر الكتاب في التحقيق في الطبعات وسنة الإصدار.\nالثانية: لجنة تنفيذية قوامها مجموعة من المحترفين مهمتها تنفيذ مرئيات اللجنة العلمية في إخراج الكتاب وفق المنهج السابق.\nوبعد البحث والتأمل في الدار المناسبة التي تتولى إخراج هذا العمل في عدة دول عربية وقع الاختيار على\nدَارُ الفَلَاحْ لِلْبَحْثِ الْعِلْمِي وَتحقِيق التُراث .. بإدارة الأستاذ/ خَالِد الرَّبَّاط\nبمدينة الفيوم بجمهورية مصر العربية، وقد بذل الباحثون والفنيون بالدار جهدًا كبيرًا، فجزاهم الله خيرًا.\nوقد شجعنا على التعاون مع هذه الدار خوضها لتجربة مماثلة وهي إخراج مجموعة رسائل علمية في تحقيق تفسير الإمام الواحدي \"البسيط\".\nوزيادة في الحرص على رفع مستوى جودة العمل تم تشكيل لجنة من الأكاديميين المتخصصين في اللغة والتفسير والحديث لمراجعة هذا العمل مراجعة إضافية ومنهم الدكتور عبد الحق بن حمادي الهواس.\nوالجدير بالذكر أن هذا المشروع الضخم قد اعترضه بعض العقبات التي يسر الله تجاوزها ومنها:\n١ - تواجد عدد من الباحثين أصحاب الرسائل خارج المملكة بعد تخرجهم من الجامعة وعدم معرفة عناوينهم مما استغرق وقتًا طويلًا للتواصل معهم.\n٢ - الاضطرار إلى إعادة كتابة أكثر الرسائل العلمية نظرًا لعدم وجود نسخ الكترونية لبعضها، وعدم صلاحية بعضها الآخر مما تطلب","vol":"1","page":9},{"text":"وقتًا ليس بالقصير.\n٣ - الأوضاع المضطربة التي عاشتها جمهورية مصر العربية بعد قيام ثورة ٢٥ يناير مما أدى إلى إعاقة العمل زمنًا طويلًا.\nومما يحسن ذكره ويجمل أن فضيلة الدكتور صَلَاح بِن سَالم بَاعُثمان هو صاحب فكرة إخراج هذه الرسائل في صورة كتاب وهو أول من بدأ بتحمل أعباء هذا المشروع المبارك وسعى إلى إتمامه بما خوله الله من علم وجاه.\nوختامًا فإننا نسأل الله تعالى أن يجعل هذا العمل في موازين الحسنات، وأن يكون أثرًا باقيًا لكل من ساهم في تحقيقه وإخراجه وطباعته ونشره.\nوالحمد لله رب العالمين.\nاللجنة العلمية المشرفة على طباعة الكتاب\nد/ صَلَاح بِن سَالم بن سَعِيد بَاعُثمان. . رَئيسًا\nد/ حَسنُ بن أَحمَد الغَزَليّ. . عُضوًَا\nد/ أَمين عَطَيَّة بَاشَة. . عُضوًا\nد/ زَيد بن عَليّ بن مَهدِي مهَارش. . عُضوًا\nوالله الموفق وهو الهادي إلى سواء السبيل،،","vol":"1","page":10},{"text":"<span data-type=\"title\" id=toc-3>كلمة الناشر</span>\nإنَّ الحمدَ للهِ نَحمدُهُ ونستعينُهُ ونَستغفرُهُ، ونعوذُ باللهِ منْ شُرورِ أنفُسِنَا ومِنْ سَيِّئاتِ أعمالِنَا، مَن يَهدِ اللهُ فلا مُضِلَّ لهُ، ومَنْ يُضْلِلْ فلا هَادِيَ لهُ، وأشهدُ أن لا إلهَ إلا اللهُ وحدَهُ لا شَرِيكَ لهُ، وأشهدُ أنَّ محمدًا عبدُه ورسولُهُ.\nأما بعد. . .\nفإنَّ الله تعالى ما زال يوفِق لتراثنا الإسلامي العظيمْ مَنْ يقوم بخدمته والعنايةِ به، فصدرت مجلدات غير قليلة من كتب التفسير بعناية علماء أجلاء وأساتذة فضلاء، لم يألوا جهدًا في خدمتها وتسهيل الإفادة منها، وهي جهود مشكورة.\nوفي المقابل فقد أقدم في الآونة الأخيرة كثير ممن ينتحلون صناعة الوراقة على نشر كتب قيمة لبعض علماء الأُمَّة في التفسيرِ والحديثِ والفقهِ والعربيةِ والتاريخِ ونحوها، وأخرجوها في طبعاتٍ رديئةٍ، فيها أخطاء واضحة، وأغلاط مشكلة، وسَقْط وتحريف، فالكثير منها لا يعتمد على أصول خطية موثقة، ويوكل أمر تحقيقها والتعليق عليها إلى من ليس بأهل لأن يتولى مثل هذا العمل العظيم الذي لا يحسن الخوض فيه إلا من اكتملت فيه وسائل المعرفة وتحلى بالصبر والأناة والتقوى، وقضى شوطًا كبيرًا في معاناة كتب سلف الأمة ورياضتها.","vol":"1","page":11},{"text":"وإنَّ دارَ التفسير بمشيئة الله تعالى وعونه عازمةٌ على أن تُولي كتب تفسير القرآن الكريم عنايةً خاصةً وتقوم على تحقيقها ونشرها لتنتفع بها الأُمة، وأول هذا الغيث المبارك هذا السفر العظيم\n\"الكشف والبيان عن تفسير القرآن\"\nلأبي إسحاق أحمد بن محمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ، والذي اجتهدت الدار أن تخرجه في أحسن صورة وأبهى حلة، ولم تدخر وسعا في الإنفاق على إخراجه بسخاء.\nسائلين الله تعالى أن يجعل هذا العمل خالصًا لوجهه الكريم.\nوالله الموفق وهو حسبنا ونعم الوكيل.\n\nالمشرف على دار التفسير\nدكتور/ صَلاح بَاعُثمان","vol":"1","page":12},{"text":"<span data-type=\"title\" id=toc-4>قَائِمَة المُحَقِّقِين</span>\nد/ خالد بن عون العنزى .. د/ ناصر بن محمد بن صالح الصائغ\nأ. د/ ناصِر بن محمد بن عثمان المنيع. . د/ عفراء بنت محمد بن مطلق المصري\nد/ عبد الله بن جمعة بن محمد أبو طعيمة. . د/ خالد بن محمد الوذيناني\nد/ خالد بن علي بن عبدان الغمدي. . د/ سَاعِد بن سعيد بن سفري الصاعدي\nد/ عبد الله بن عواد بن فهد الجهني. . د/ هند بنت إبراهيم هزازي\nأ/ هاشم بن محسن بن عبد الله باصرة. . د/ فريدة بنت محمد بن أحمد الغامدي\nد/ جمال بن محمد بن أحمد ربعين. . د/ هبة الله بنت صادق بن سعيد هاشم أبو عرب\nد/ عبد الله علي عبد العزيز القبيسي. . د/ محمد بن علي الغامدي\nد/ قاري أحمد دين بن حاجي خوشي. . د/ صلاح بن سالم بن سعيد باعثمان\nد/ عِيد بن مدعج السبيعي. . د/ أحمد بن محمد بن إبراهيم البريدي\nد/ صَالح بن نمران بن ناصر الحارثي\n\n<span data-type=\"title\" id=toc-5>أعضاء اللجنة المشرفة على الكتاب</span>\nد/ صَلَاح بِن سَالم بن سَعِيد بَاعُثمان. . رَئيسًا\nد/حَسنُ بن أَحمَد الغَزاليّ. . عُضوًَا\nد/ زَيد بن عَليّ مهَارش. . عُضوًا\nد/ أَمين عَطَيَّة بَاشَة. . عُضوًا","vol":"1","page":13},{"text":"<span data-type=\"title\" id=toc-6>تقسيم الرسائل بحسب ترتيب المصحف</span>\n١ - د. خالد بن عون العنزي: الفاتحة - البقرة ١ - ١٧٦.\n٢ - أ. د. ناصر بن محمد بن عثمان المنيع: البقرة ١٧٧ - آخر السورة.\n٣ - د. عبد الله بن جمعة أبو طعيمة: آل عمران.\n٤ - د. خالد بن علي بن عبدان الغامدي: النساء - آخر المائدة.\n٥ - د. عبد الله بن عواد بن فهد الجهني: الأنعام.\n٦ - أ. هاشم بن محسن بن عبد الله باصرة: الأعراف - الأنفال.\n٧ - د. جمال بن محمد بن أحمد ربعين: التوبة - يونس.\n٨ - د. عبد الله بن علي بن عبد العزيز القبيسي: هود - الرعد.\n٩ - د. قاري أحمد دين بن حاجي خوشي: إبراهيم - الإسراء.\n١٠ - د. عيد بن مدعج السبيعي: الكهف - مريم.\n١١ - د. صالح بن نمران بن ناصر الحارثي: طه - آخر الحج.\n١٢ - د. ناصر بن محمد بن صالح الصائغ: المؤمنون - الشعراء.\n١٣ - د. عفراء بنت محمد بن مطلق المصري: النمل إلى السجدة.\n١٤ - د. خالد بن محمد الوذيناني: الأحزاب - يس.\n١٥ - د. ساعد بن سعيد بن سفري الصاعدي: الصافات - غافر.","vol":"1","page":15},{"text":"١٦ - د. هند بنت إبراهيم هزازي: من فصلت - الفتح.\n١٧ - د. فريدة بنت محمد بن أحمد الغامدي: الحجرات - الرحمن.\n١٨ - د. هبة الله بنت صادق بن سعيد هاشم أبو عرب: الواقعة - الجمعة.\n١٩ - د. محمد بن علي الغامدي: المنافقون - المزمل.\n٢٠ - د. صلاح بن سالم بن سعيد با عثمان: المدثر - الفجر.\n٢١ - د. أحمد بن محمد بن إبراهيم البريدي: البلد - الناس.","vol":"1","page":16},{"text":"<span data-type=\"title\" id=toc-7>الفصل الأول ترجمة المصنف</span>\nوفيه ثمانية مباحث:\nالمبحث الأول: اسمه، ونسبه، ولقبه، وكنيته.\nالمبحث الثاني: ولادته، موطنه، وعصره\nالمطلب الأول: ولادته.\nالمطلب الثاني: موطنه.\nالمطلب الثالث: عصره، وتأثير الحالة السياسية والدينية والاجتماعية والعلمية فيه.\nأولًا: الحالة السياسية.\nثانيًا: الحالة الدينية.\nثالثًا: الحالة الاجتماعية.\nرابعًا: الحالة العلمية.\nالمبحث الثالث: نشأته، وطلبه للعلم.\nالمطلب الأول: نشأته.\nالمطلب الثاني: طلبه للعلم (بداية طلبه - جده ومثابرته في طلبه - ميادين علمه).\nالمبحث الرابع: شيوخه، وتلاميذه.\nالمطلب الأول: شيوخه.","vol":"1","page":17},{"text":"المطلب الثاني: تلاميذه.\nالمبحث الخامس: عقيدته، ومذهبه الفقهي.\nالمطلب الأول: عقيدته.\nالمطلب الثاني: مذهبه الفقهي.\nالمبحث السادس: مكانته العلمية، وثناء العلماء عليه.\nالمطلب الأول: مكانته العلمية.\nالمطلب الثاني: ثناء العلماء عليه.\nالمبحث السابع: مؤلفاته.\nالمبحث الثامن: وفاته.","vol":"1","page":18},{"text":"<span data-type=\"title\" id=toc-8>المبحث الأول اسمه ونسبه، ولقبه، وكنيته </span>(١)\nاسمه: هو: أحمد بن محمد بن إبراهيم، النيسابوري، الشافعي، أبو إسحاق الثعلبي، ويقال: الثعالبي. المقرئ، المفسِّر، الواعظ، الأديب.\nنسبه: يُنسب إلى مدينته التي عاش بها نَيْسَابور.\nلقبه: ويُلقَّب أبو إسحاق بـ \"الثعلبي\" بفتح الثاء المنقوطة بثلاث،\n_________\n(١) مصادر ترجمته:\n\"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٩٧)، \"اللباب في تهذيب الأنساب\" لابن الأثير ١/ ٢٣٨، \"إنباه الرواه\" للقفطي ١/ ١٥٤، \"معجم الأدباء\" لياقوت ٥/ ٣٦، \"وفيات الأعيان\" لابن خلكان ١/ ٩٩، \"طبقات الشافعية للأسنوي\" ١/ ١٥٩، \"الوافي بالوفيات\" للصفدي ٧/ ٣٠٧، \"سير أعلام النبلاء\" للذهبي ١٧/ ٤٣٥، \"تذكرة الحفاظ\" للذهبي ٣/ ١٠٩٠، \"العبر\" للذهبي ٢/ ٢٥٥، \"دول الإسلام\" للذهبي ١/ ٢٥٤، \"مرآة الجنان\" لليافعي ٣/ ٤٦، \"البداية والنهاية\" لابن كثير ١٢/ ٤٨٥، \"طبقات الشافعية\" للسبكي ٤/ ٥٨، \"طبقات الشافعية\" لابن قاضي شهبة ١/ ٢٣٣، \"شذرات الذهب\" لابن العماد ٣/ ٣٨٩، \"غاية النهاية\" للجزري ١/ ١٠٠، \"بغية الوعاة\" للسيوطي ١/ ٣٥٦، \"طبقات المفسرين\" للسيوطي (ص ١٧)، \"طبقات المفسرين\" للداودي ١/ ٦٦، \"طبقات المفسرين\" للأدرنوي (٤٣٢)، \"مفتاح السعادة\" لطاش كبرى زاده ٢/ ٥٨، \"كشف الظنون\" لحاجي خليفة ٢/ ١٤٩٦، \"هدية العارفين\" للبغدادي ٥/ ٧٥، وهناك دراسة مستقلة عن الثعلبي وكتابه في رسالة دكتوراه بعنوان \"الثعلبي ودراسة كتابه الكشف والبيان\" من إعداد د. محمد أشرف مليباري، مقدمة إلى قسم التفسير بكلية القرآن وعلومه بالجامعة الإسلامية بالمدينة المنورة.","vol":"1","page":19},{"text":"وسكون العين المهملة، وفي آخرها الباء المنقوطة بواحدة (١).\nوهو لقب لا نسب، كما قال ابن الأثير وتبعه ابن كثير (٢).\nويقال له أيضًا الثعالبي: بفتح الثاء المثلثة، والعين المهملة، وفي آخرها الباء الموحدة بعد الألف واللام (٣).\nكما يلقب كذلك بـ \"الأستاذ\" وممن لقبه بذلك: تلميذه الواحدي، وعبد الغافر الفارسي، والبغوي (٤).\nوقد شاركه في هذا اللقب جماعة من العلماء والمؤلفين اشتهر منهم اثنان، يحصل اللبس بهم مع إمامنا أبي إسحاق وهما:\nعبد الملك بن محمد بن إسماعيل الثعالبي، أبو منصور النيسابوري (ت ٤٢٩ هـ) أديب، ناثر، ناظم، لغوي، أخباري، من تصانيفه: فقه اللغة وسرّ العربية، يتيمة الدهر في محاسن أهل العصر، ثمار القلوب في المضاف والمنسوب، وغيرها (٥).\nوهو بلدي إمامنا وعصريه ولذلك يحصل بينهما الخلط أحيانًا.\nأما الآخر فمتأخر وهو عبد الرحمن بن محمد بن مخلوف الثعالبي، الجزائري، أبو زيد المالكي (ت ٨٧٥ هـ) مفسّر، فقيه، صوفي. من\n_________\n(١) \"الأنساب\" للسمعاني ٥/ ٥٥٠.\n(٢) \"اللباب\" ١/ ٢٣٨، \"البداية والنهاية\" ١٢/ ٤٨٥.\n(٣) \"اللباب\" ١/ ٢٣٨.\n(٤) \"التفسير البسيط\" ١/ ٤٢٤، \"المنتخب من السياق\" (ص ٩١)، \"معالم التنزيل\" ١/ ٣٤.\n(٥) \"معجم المؤلفين\" ٢/ ٣٢١.","vol":"1","page":20},{"text":"تصانيفه: الذهب الإبريز في غرائب القرآن العزيز، والجواهر الحسان في تفسير القرآن (١).\nكنيته: أبو إسحاق، ونجد تلميذه الواحدي لا يكني بهذِه الكنية في كتبه وخاصة تفاسيره الثلاث (البسيط - الوسيط - الوجيز) غيره، فإذا أطلق وقال: حدثنا أبو إسحاق، فلا يعني به غير الثعلبي.\nولم يُذكر بغيرها عند جميع من ترجم له إلا جلال الدين السيوطي، إذ كناه بأبي القاسم في كتابه \"طبقات المفسرين\" (٢)، ولم نجد من ذكره بهذِه الكنية غيره.\n_________\n(١) المصدر السابق ٢/ ١٢٢.\n(٢) انظر: \"الثعلبي ودراسة كتابه الكشف والبيان\" للمليباري ١/ ٤٠.","vol":"1","page":21},{"text":"<span data-type=\"title\" id=toc-9>المبحث الثاني ولادته، وموطنه، وعصره، وتأثير الحالة السياسية، والدينية والاجتماعية، والعلمية فيه</span>\n*<span data-type=\"title\" id=toc-10> المطلب الأول: ولادته</span>\nلم يحظ أبو إسحاق الثعلبي رحمة الله عليه بترجمة واسعة، تبيِّن لنا سنة ولادته، ونشأته، وطلبه للعلم.\nفجميع الذين ترجموا له لم يذكروا سنة ولادته، فليس لنا سبيل إلى معرفة ذلك، إلا عن طريق كتاب الثعلبي \"الكشف والبيان\" نتلمس في ثناياه، ما يدلنا على تاريخ ولادته، ومكانها.\nوبعد البحث وجدنا أن أبا إسحاق ﵀ يذكر تاريخ بعض سماعاته، وهذِه السماعات كلها بعد سنة (٣٨٠ هـ).\n\nومن هذِه السماعات ما يأتي:\nأ - قال ﵀: أخبرنا الشيخ الصالح أبو الحسن أحمد بن إبراهيم بن عبدويه بن سدوس العبدوي في رجب سنة أربع وثمانين وثلاث مئة.\nب - وقال: أخبرنا محمد بن عبد الله بن حمدون بن الفضل بقراءتي عليه في صفر سنة ثمان وثمانين وثلاث مئة، فأقرَّ به.\nوحدَّث الثعلبي كذلك عن شيخيه ابن المقرئ محمد بن إبراهيم بن","vol":"1","page":22},{"text":"علي الأصبهاني، وابن مهران وقد توفيا سنة (٣٨١ هـ) (١).\nومن شيوخه الذين روى عنهم في هذا الكتاب إبراهيم بن أحمد بن عبد الله بن جعفر سنة ٣٥٥ هـ، وربما هناك آخرين قبل هذا التاريخ. وعليه فإنه يصعب تحديد سنة ولادته، والله أعلم.\n_________\n(١) ستأتي ترجمتهما.","vol":"1","page":23},{"text":"*<span data-type=\"title\" id=toc-11> المطلب الثاني: موطنه</span>\nعاش المصنف ﵀ في نَيْسَابور -بفتح النون، وسكون الياء المنقوطة من تحتها باثنتين، وفتح السين المهملة، وبعد الألف باء مضمومة منقوطة بواحدة، وفي آخرها الراء (١) - وكانت أحسن مدن خراسان، ومعقلًا عظيمًا من معاقل العلم، ضمت بين جنباتها عددًا كبيرًا من العلماء والفضلاء.\nقال السمعاني (٢): هي أحسن مدينة وأجمعها للخيرات بخراسان. والمنتسب إليها جماعة لا يُحصون. وقد جمع الحاكم أبو عبد الله محمد ابن عبد الله الحافظ البيِّع (٣) تاريخ علمائها في ثمان مجلدات ضخمة (٤).\n_________\n(١) \"الأنساب\" للسمعاني ٥/ ٥٥.\n(٢) أبو سعد عبد الكريم ابن الإمام الحافظ الناقد أبي بكر محمد ابن العلامة مفتي خراسان أبي المظفر منصور بن عبد الجبار، التميمي السمعاني الخراساني المروزي. الإمام الحافظ الكبير الأوحد الثقة، صاحب المصنفات الكثيرة. ومنها كتابه \"الأنساب\". توفي سنة (٥٦٢).\nانظر ترجمته: \"المنتظم\" لابن الجوزي ١٨/ ١٧٨، \"سير أعلام النبلاء\" للذهبي ٢٠/ ٤٥٦، \"طبقات السبكي\" ٧/ ١٨٠.\n(٣) صاحب \"المستدرك على الصحيحين\". وهو شيخ أبي إسحاق الثعلبي. ستأتي ترجمته.\n(٤) هذا الكتاب \"تاريخ نيسابور\" للحاكم. من أنفس وأعظم كتب التراجم. وقد أفاد منه العلماء كثيرًا. ومن أبرز هؤلاء السمعاني في \"أنسابه\"، والإمام الذهبي في كتابه \"سير أعلام النبلاء\" وغيرهما. ولكن للأسف، فالكتاب مفقود. وقد عمل عليه عبد الغافر الفارسي ذيلًا بعنوان \"السياق لتاريخ نيسابور\" وهو مخطوط في تركيا كما في \"تاريخ التراث العربي\" لسزكين ١/ ٣٦٩، وقام إبراهيم بن محمد =","vol":"1","page":24},{"text":"وقال ياقوت الحموي (١): لم أرَ فيما طوَّفتُ من البلاد مدينة كانت مثلها (٢).\nوقال ابن حوقل (٣): ليس بخراسان مدينة أصحّ هواء، وأفسح فضاء، وأشدّ عمارة، وأدوم تجارة، وأكثر سابلة، وأعظم قافلة من نيسابور (٤).\nوفي سبب تسميتها بنيسابور: ساق أبو علي الغسَّاني في كتابه \"تقييد المهمل\" بسنده إلى أبي حاتم سهل بن محمد السجستاني أنه\n_________\n= الصريفيني، واختصر \"السياق\" في مصنف وأسماه \"المنتخب من السياق لتاريخ نيسابور\" وهو مطبوع.\nوعقد أيضًا الثعالبي (ت ٤٢٩) في كتابه \"يتيمة الدهر\" بابًا في ذكر النيسابوريين، وبابًا آخر في ذكر الطارئين على نيسابور من بلادٍ شتى.\nانظر: \"يتيمة الدهر\" الباب التاسع والعاشر ٤/ ٤٤١ - ٥٢٠.\n(١) أبو عبد الله ياقوت بن عبد الله الرومي الحموي النحوي الأخباري المؤرخ صاحب \"معجم البلدان\" وغيره من المصنفات. توفي سنة (٦٢٦).\nانظر: \"التكملة لوفيات النقلة\" للمنذري ٣/ ٢٤٩، \"سير أعلام النبلاء\" للذهبي ٢٢/ ٣١٢.\n(٢) \"معجم البلدان\" لياقوت ٥/ ٣٣١.\n(٣) هو: محمد بن حوقل البغدادي الموصلي، أبو القاسم، رحالة، من علماء البلدان. كان تاجرا. رحل من بغداد سنة ٣٣١ هـ ودخل المغرب وصقلّيّة، وجاب بلاد الأندلس وغيرها. ويقال: كان عينا للفاطميين. توفي بعد سنة ٣٦٧ هـ. من آثاره: \"المسالك والممالك\".\nانظر: \"الأعلام للزركلي\" ٦/ ١١١، \"معجم المؤلفين\" ١١/ ٥.\n(٤) كتاب \"صورة الأرض\" ٢/ ٤٣٣.","vol":"1","page":25},{"text":"قال: إنَّما قيل لها نيسابور، لأنَّ سابور مرَّ بها، فلما نظر إليها قال: هذِه تصلح أن تكون مدينة، فأمر بها، فقطع قصبها، ثم كبس، ثم بُنيت، فقيل لها: نيسابور، والنيّ: القصب (١).\nوكان فتحها زمن عثمان بن عفان - ﵁ - على يد ابن خاله عبد الله بن عامر بن كُريز (٢) في سنة تسع وعشرين من الهجرة.\nوقيل إنها فتحت في أيام عمر - ﵁ - على يد الأحنف بن قيس، وإنما انتقضت في أيام عثمان، فأرسل إليها عبد الله بن عامر، ففتحها ثانيةً (٣).\n_________\n(١) \"الأنساب\" للسمعاني ٥/ ٥٥٠. وانظر: \"وفيات الأعيان\" ١/ ٩٩.\n(٢) عبد الله بن عامر بن كُريز بن ربيعة، أبو عبد الرحمن القرشي العبشمي، الأمير الذي افتتح إقليم خراسان. رأى النبي - ﷺ - وروى عنه حديثًا. وهو ابن خال عثمان. وأبوه عامر هو ابن عمة رسول الله - ﷺ - البيضاء بنت عبد المطلب. ولي البصرة لعثمان، ثم وفد على معاوية، فزوجه بابنته هند. توفي سنة (٥٩).\n\"سير أعلام النبلاء\" للذهبي ٣/ ١٨، \"الإصابة\" ٥/ ١٤.\n(٣) \"الأنساب\" للسمعاني ٥/ ٥٥٠، \"معجم البلدان\" لياقوت ٥/ ٣٣١.","vol":"1","page":26},{"text":"*<span data-type=\"title\" id=toc-12> المطلب الثالث: عصره من الناحية السياسية والدينية والاجتماعية والعلمية وتأثره بذلك</span>\nالإنسان ابن بيئته وعصره، ولهذه البيئة، ولذاك العصر، آثار تنطبع عليه وتؤثر فيه. وفقًا لمدى قابليته للتفاعل مع بيئته، واستجابته للظروف البيئية التي تدخل في مكونات النشأة والسلوك، ثم تمتد جذورها في الأعماق النفسية، لتدخل في بناء الشخصية واتجاهاتها السلوكية والعملية.\nفكل شخص يتأثر بمشايخه وأساتذته، ويتأثر بالبيئة التي تحيط به، ويعيش فيها. ويتأثر كذلك بالحالة السياسية، والاجتماعية، والعلمية، في بيئته وعصره.\nوعند دراسة أي علم من الأعلام، يتأكَّد الوقوف على العصر الذي عاش فيه، وبم اتسم ذلك العصر من الناحية السياسية والاجتماعية، والعلمية، لنعلم مدى تأثر ذلك العلم بتلك الأحوال، وكيف كان تأثير ذلك كله فيه.\nوهذا ما سنقوم به مع أبي إسحاق الثعلبي، من دراسة عصره سياسيًّا، واجتماعيًّا، وعلميًّا. لنخلُص بعد ذلك إلى أثر ذلك كله في الثعلبي ﵀.\n\n<span data-type=\"title\" id=toc-13>أولا: الحالة السياسية:</span>\nتبيَّن لنا أنَّ الثعلبي ﵀ عاش ما بين الربع الأخير من القرن الرابع الهجري، إلى ما يقرب من نهاية العقد الثالث من القرن","vol":"1","page":27},{"text":"الخامس (٤٢٧ هـ).\nوهذا يعني أن الثعلبي عاصر الدولة العباسية في أسوأ أيامها، إذ كان عهد الدويلات المتناحرة، وقد أفل الوجود الفعلي، للسلطة العليا. بحيث لم يبق للخليفة العباسي حكم إلا على بغداد وما حولها، إضافة إلى أن الخليفة نفسه صار يتحكم فيه وزراؤه ورؤساء الجند، وقد يعزلونه، أو يقتلونه.\nوخرج كثير من البلدان عن حكم الدولة العباسية، فأصبح على كل بلد أمير مستقل بحكمه عن سلطان الخلافة ببغداد، ولم يبق لخلفاء بني العباس إلا الاسم فقط، وأصحاب الأطراف يُقدِّمون للخليفة الدعاء في المساجد معترفين بالسيادة العليا للدولة (١).\nومن أقوى عوامل ضعف الخلافة: اعتماد الخلفاء العباسيين في حكمهم على الأتراك، وكان المعتصم بالله هو أول خليفة أدخل الأتراك واستكثر منهم (٢).\nوقد حكم خلال هذِه المدة ثلاثة من خلفاء العباسيين وهم:\n١ - الطائع لله (٣٦٣ - ٣٨١).\n٢ - القادر بالله (٣٨١ - ٤٢٢).\n٣ - القائم بأمر الله (٤٢٢ - ٤٦٧).\nوتعد مدتا حكم القادر والقائم هما الأهم في حياة الثعلبي، إذ كان\n_________\n(١) انظر: \"تاريخ الإسلام السياسي\" ٣/ ٢٤٧.\n(٢) \"تاريخ الخلفاء\" للسيوطي (ص ٢٥٩).","vol":"1","page":28},{"text":"في مدة حكم الطائع ما يزال صغيرًا.\n\n<span data-type=\"title\" id=toc-14>١ - أمَّا القادر بالله </span>(١): فهو أبو العباس أحمد بن إسحاق بن المقتدر. الذي تولى الخلافة سنة (٣٨١ هـ) بعد خلع الطائع لله.\nقال الخطيب البغدادي: وكان القادر من الديانة والسيادة وإدامة التهجد وكثرة الصدقات، وحسن الطريقة على صفة اشتهرت عنه وعُرف بها عند كل أحد، مع حسن المذهب وصحة الاعتقاد، تفقَّه على العلامة أبي بشر الهروي الشافعي، وقد صنَّف كتابًا في الأصول ذكر فيه فضائل الصحابة على ترتيب مذهب أصحاب الحديث، وأورد في كتابه فضائل عمر بن عبد العزيز، وإكفار المعتزلة والقائلين بخلق القرآن، وكان ذلك الكتاب يقرأ في كل جمعة في حلقة أصحاب الحديث بجامع المهدي، وبحضرة الناس (٢).\n\n<span data-type=\"title\" id=toc-15>٢ - وأمَّا القائم بأمر الله </span>(٣): فهو أبو جعفر عبد الله بن القادر بالله، ولي الخلافة بعد موت أبيه سنة (٤٢٢) واستمر إلى سنة (٤٦٧ هـ).\nوهؤلاء الخلفاء كما أسلفت ليس لهم من السلطة الفعلية شيء.\nوحقيقة أمر البلاد التمزق والتفكك والتشرذم، فالبويهيون في العراق وما جاورها، والحمدانيون في الشام، والفاطميون في\n_________\n(١) له ترجمة في \"تاريخ بغداد\" للخطيب ٤/ ٣٧، \"تاريخ الخلفاء\" للسيوطي (ص ٣١٦)، \"سير أعلام النبلاء\" للذهبي ١٥/ ١٢٧.\n(٢) \"تاريخ بغداد\" للخطيب ٤/ ٣٧.\n(٣) له ترجمة في \"تاريخ بغداد\" للخطيب ٩/ ٣٩٩، \"الكامل\" لابن الأثير ٩/ ٤١٧، \"شذرات الذهب\" لابن العماد ٤/ ١٤.","vol":"1","page":29},{"text":"المغرب، ومصر، والشام، والغزنويون والسلاجقة بالمشرق (١).\nويصوِّر لنا المؤرخون هذِه الحالة البئيسة من التفكك والتمزق فيقولون: البصرة في يد ابن رائق، وخوزستان في يد أبي عبد الله البريدي، وفارس إلى عماد الدولة ابن بويه، وكرمان في يد أبي علي محمد بن إلياس، والري وأصبهان والجبل في يد ركن الدولة الحسن بن بويه، والموصل وديار بكر ومُضَر وربيعة في يد بني حمدان، ومصر والشام في يد محمد بن طغج الإخشيدي، وبلاد أفريقية والمغرب في يد القائم بأمر الله ابن المهدي الفاطمي، والأندلس في يد عبد الرحمن بن محمد الملقَّب بالناصر الأموي، وخراسان وما وراء النهر في يد السعيد نصر بن أحمد الساماني. ولم يبق في يد الخليفة غير مدينة السلام، وبعض السواد (٢).\nهذِه هي الصورة العامة لحالة العالم الإسلامي آنذاك. والذي يعنينا أكثر في هذا المقام هو المشرق الإسلامي، موطن الإمام الثعلبي، إذ كان يقطن نيسابور، ذلك الجزء المهم من المشرق.\nولقد تنازع المشرق الإسلامي في تلك الفترة عدة دول:\n١ - الدولة البويهية: (٣٣٤ - ٤٤٧).\n٢ - الدولة الغزنوية: (٣٥١ - ٥٨٢).\n_________\n(١) انظر: \"الدولة العباسية\" للشيخ محمد الخضري (٣٣٤، ٣٣٥، ٣٤٠) وما بعدها، و\"ظهر الإسلام\" لأحمد أمين ٧/ ١٥٦، ٨/ ٥٤.\n(٢) \"البداية والنهاية\" لابن كثير ١١/ ٢١٩.","vol":"1","page":30},{"text":"<span data-type=\"title\" id=toc-16>٣ - الدولة السلجوقية: (٤٢٩ - ٥٢٢) </span>(١).\nوهم وإن تأخر تأسيس دولتهم، إلا أن بداياتهم كانت من أول القرن الخامس كما سيأتي.\n\n<span data-type=\"title\" id=toc-17>أما البويهيون: </span>فقد كانت لهم الغلبة والسيطرة على بغداد ونواحيها، وقد استبدوا بأمر الدولة، رُغم قربهم من مقر الخليفة، حيث شاركوه في بعض مظاهر الخلافة، إذ كان الأمير البويهي هو الذي يتولى إصدار الأوامر، أما الخليفة فما عليه إلا توقيعها، لتأخذ صفة الشرعية أمام الرأي العام (٢).\n\n<span data-type=\"title\" id=toc-18>وأمَّا الغَزْنَويون: </span>فقد قامت دولتهم على أنقاض الدولة السامانية، على يد محمود بن سُبُكتكين الغزنوي، إذ كانت بينه وبينهم مناوشات، انتهت بالنصر والتمكين له في خراسان، فأزال عنها اسم\n_________\n(١) البويهيون: هم من سلالة الفرس، سكنوا الديلم، ولم يكونوا ذوي بال، إلى أن ظهر أبو شجاع بن بويه الذي صار هو وأولاده أمراء لهم جيوش، فأقاموا لأنفسهم سلطانًا قويًّا في العراق وفارس.\nوالغزنويون: نسبةً إلى عاصمتهم غزنة، القريبة من كابل، امتد سلطانهم إلى شمال الهند كما سيأتي وخراسان، وسجستان، وأسس دولتهم ألْب تكين، وتولى حكمهم ستة عشر ملكًا، أشهرهم سبكتكين، وابنه محمود الغزنوي.\nوالسلاجقة: فرع من الأتراك الغز، ونسبتهم إلى سلجوق بن فقاق، عاشوا أولًا في تركستان، ثم استقروا ببخارى، حتى سيطروا على خراسان بعد القضاء على البويهيين.\nانظر: \"معجم المصطلحات والألقاب التاريخية\" (ص ٣٣١، ٢٥٤).\n(٢) انظر: \"الكامل في التاريخ\" ٨/ ٤٦٦.","vol":"1","page":31},{"text":"السامانية، وخطب للقادر بالله سنة (٣٨٩ هـ) وجعل أخاه نصرًا قائدًا لجند نيسابور، وسار هو إلى بلخ، فاتخذها دار ملك له، واتفق أصحاب الأطراف على طاعته (١).\nوكان محمود هذا من أعظم ملوكهم، وأكثرهم فتوحًا، وأشدهم بطشًا بأعدائه، حتى ألقى بزعماء السلاجقة في غياهب السجون، وفي عهده توسعت الدولة الغزنوية خارج بلاد غزنة، فقد ضم بلاد الغور، ثم أدخل جزءًا عظيمًا من بلاد الهند تحت سلطانه، وأسلم على يديه أكثر ملوك الهند، ومن الجهة الأخرى ضُمَّت إليه خراسان والري والجبال، ودانت له ملوك طبرستان وجرجان، ولم يزل في عزه وسلطانه، إلى أن أدركته الوفاة سنة (٤٢١ هـ).\nوبعد وفاة هذا القائد العظيم دبَّ النزاع بين ولديه محمد، ومسعود، مما شجع السلاجقة على تجميع صفوفهم، وإعادة كرتهم في محاولة الاستيلاء على خراسان، حتى تمكنوا من ذلك سنة (٤٢٩ هـ) وأعلنوا قيام دولتهم (٢).\nوقد عاصر أبو إسحاق الثعلبي الغزنويين، وهم في أوج قوتهم، وكانت نيسابور موطن الثعلبي تنعم بحكم محمود الغزنوي في استقرار سياسي، وأمن داخلي، وقوة دينية، مما كان له الأثر\n_________\n(١) انظر: \"الكامل\" ٧/ ٣١٥، ٣٣٥، \"النجوم الزاهرة\" ٤/ ٢٠٠، \"تاريخ الإسلام السياسي\" ٣/ ٨٨.\n(٢) \"الدولة العباسية\" للخضري (ص ٣٤٦).","vol":"1","page":32},{"text":"الإيجابي الكبير بلا شك على الإمام الثعلبي، وحياته العلمية.\n\n<span data-type=\"title\" id=toc-19>وأما السلاجقة: </span>فقد بدأت حركاتهم وتهديداتهم للدولة الغزنوية منذ أوائل القرن الخامس، ولكن السلطان محمود كان يتغلب عليهم، ويتمكن منهم في بداية الأمر.\nوخوفًا من خطر السلاجقة على الدولة، احتال محمود الغزنوي عليهم، وأبدى رغبته في التفاهم والصداقة معهم، وأرسل إليهم ليقرِّر موعدًا للقاء برؤساء السلاجقة.\nوما إن ذهب إسرائيل زعيمهم للقائه قرب جيحون مع أعوانه، حتى قبض عليهم، وأودعوا غياهب السجن بإحدى قلاع الهند، حيث ظل إسرائيل في معتقله إلى أن مات سنة (٤٢٢ هـ).\nومن هنا بدأت لدى السلاجقة فكرة الانتقام، وأخذت قوتهم في الازدياد، وتحايل ميكائيل أخو إسرائيل على السلطان محمود، فاستأذنه في المرور من بلاده للإقامة بخراسان، فسمح له، فكان في ذلك فرصة للإعداد العسكري، فقاموا بعدة هجمات ضد الغزنويين، وكانت وفاة السلطان محمود الغزنوي سببًا آخر لرفع شأن جيوش السلاجقة، فيما بعد على يد (طغرل بك) و(داود) ابني ميكائيل، ومن هنا استطاع زعماء السلاجقة تنظيم صفوفهم، والاستيلاء على معظم بلاد خراسان، حتى وصلوا قاعدة الغزنويين نيسابور مقر إمامنا الثعلبي، وطلب السلاجقة من واليها السماح لهم بالإقامة بجوارها، فرفض، واندلعت نيران المعركة بينهم، حتى استطاع السلاجقة","vol":"1","page":33},{"text":"الانتصار على مسعود الغزنوي وجيشه انتصارًا ساحقًا. وكان ذلك عام (٤٢٩ هـ) وبذلك تم الاستيلاء الكامل على نيسابور، وجلس طغرل بك على عرش الغزنويين، معلنًا قيام دولة السلاجقة، وخطب له على منابر نيسابور ملقَّبًا بالسلطان الأعظم (١).\nوبعد:\nفنخلُص مما سبق إلى أن العصر الذي عاش فيه الثعلبي، كان عصر تفكك وانقسام، تميَّز بكثرة الدويلات الإسلامية المتناحرة، وتفشي الفساد السياسي، وانعدام السلطة المركزية.\nإلا أنَّ الثعلبي ﵀ عاش جزءًا كبيرًا من حياته، بمنأى إلى حد كبير عن تلك الفوضى، وذلك في المدة التي عاشها تحت ظل الدولة الغزنوية بقيادة قائدها محمود الغزنوي، الذي جعل نيسابور مركزًا لدولته.\nفعاشت نيسابور -آنذاك- وعاش فيها أبو إسحاق في استقرار، مكَّنه بلا شك من طلب العلم، وهيَّأ له الجوَّ المناسب لذلك.\n_________\n(١) \"الثعلبي ودراسة كتابه الكشف والبيان\" ١/ ٨، وانظر: \"الكامل\" لابن الأثير ٥/ ١٧٠، \"تاريخ الإسلام السياسي\" ٤/ ٤، وكتاب \"سلاجقة إيران والعراق\" (ص ٢٤).","vol":"1","page":34},{"text":"<span data-type=\"title\" id=toc-20>ثانيا: الحالة الدينية:</span>\nنجد أن الأحوال الدينية قد تأثرت باضطراب الأحوال السياسية، ففي العراق تبنى البويهيون مذهب الرفض، ونشروه بين الناس، وكتبوا لعن الشيخين - ﵄ - على أبواب مساجدهم، وألزموا الناس بما أحدثوه من بدع في يوم عاشوراء (١).\nوجاراهم في ذلك إخوانهم العبيديون، الباطنية، فنشروا البدع، والرفض في مصر والشام، والمغرب العربي، وحاربوا أهل السنة، ونكلوا بهم، فقد أمر نائب دمشق بمغربي فطيف به على حمار، ونودي عليه: هذا جزاء من يحب أبا بكر، وعمر - ﵄ - ثم ضرب عنقه في سنة ٣٩٣ هـ (٢).\nأما في بلاد المشرق -خراسان وما جاورها- فالأمر أهون من ذلك، لأن الغزنويين، والسلاجقة من أهل السنة في الجملة، فلم تتأثر تلك البلاد، كما تأثرت البلاد الأخرى، وتولى الرافضة، والباطنية السلطة في بلاد المسلمين كان أمرا طارئا، لم يدم بحمد الله تعالى.\nوسيأتي مزيد تفصيل إن شاء الله للحالة الدينية وتأثيرها في المصنف في مبحث عقيدة المصنف ومذهبه.\n_________\n(١) انظر: \"التاريخ الإسلامي\" لمحمود شاكر ٦/ ٢١٨ - ٢٢٩.\n(٢) انظر: \"شذرات الذهب\" ٢/ ١٤١.","vol":"1","page":35},{"text":"<span data-type=\"title\" id=toc-21>ثالثًا: الحالة الاجتماعيَّة:</span>\nتبيَّن لنا مما سبق أنَّ الحالة السياسية في تلك الحقبة من أيام الدولة العباسية -التي عاصرها الثعلبي- كانت حالة سيئة، بسبب التفرق والتشرذم، والحروب والصراعات التي كانت مستمرةً.\nولا شك بأن العلاقة وثيقة جدًّا بين الحالتين: السياسية، والاجتماعية، فالحالة الاجتماعية مرآةٌ للحالة السياسية، فإذا كانت الحالة السياسية مستقرَّة، وكانت الدولة قويةً عادلة، أثَّر ذلك في المجتمع، فأصبح مجتمعًا قويًّا متماسكًا، يسوده الأمن والاستقرار والرخاء.\nوبعكس ذلك تصير الأمور، إذا كانت الحالة السياسية مضطربة، والسلطة ضعيفة لا تملك من أمرها شيئًا، فالحالة الاجتماعية -عندئذ- تنهار، فلا أمن ولا أمان، ولا هدوء ولا استقرار، وهذا ما حصل للدولة الإسلامية في هذِه المدة التي نتحدث عنها.\nفالحروب والصراعات التي دارت أنهكت الاقتصاد، وقضت على الموارد، وشجعت على إشاعة الفوضى في شتى ميادين الحياة.\nفالفزع والرعب سيطر على القلوب، بسبب اختلال الأمن، مما أوجد الفرصة للسلب والنهب فكثر العيَّارون (١)، وانتشر اللصوص\n_________\n(١) العيَّارون: هم طائفة من الرعاع، وأحدهم لا يهتم بأمور عيشه، ولا يتقيّد بالدين، ولا بالمتعارف عليه بين الناس.\nانظر: \"معجم المصطلحات والألقاب التاريخية\" (ص ٣٢٨).","vol":"1","page":36},{"text":"وقطاع الطرق.\nيقول ابن الأثير، في أحداث سنة (٤١٧ هـ): في هذِه السنة كثر تسلط الأتراك ببغداد، فأكثروا مصادرات الناس، وأخذوا الأموال. وعظم الخطب، وزاد الشر، وأُحرقت المنازل والدروب والأسواق، ودخل في الطمع العامة والعيَّارون، فكانوا يدخلون على الرجل فيطالبونه بذخائره كما يفعل السلطان بمن يصادره. . (١).\nبل إن السلب والنهب ما سلم منه الحكام أنفسهم، وهذا أكبر دليل على ضعفهم، ووهن سلطتهم كما سبق في الحالة السياسية.\nنعم لقد كان ضعف السلطان سببًا مباشرًا لشيوع شريعة الغاب بين الناس في ذلك العهد، حتى انتشرت الفوضى ولم يسلم منها حتى الحكام.\nيقول ابن الأثير في حوادث سنة (٤١٩ هـ): في هذِه السنة ثار الأتراك ببغداد على جلال الدولة، وشَغبوا ونهبوا صياغات أخرجها جلال الدولة لتضرب دنانير ودراهم وتفرق فيهم، وحصروا جلال الدولة في داره ومنعوه الطعام والماء. . .،\nإلى أن قال: فباع جلال الدولة فرشه وثيابه وخيمه، وفرق ثمنها فيهم حتى سكتوا (٢).\nوعن العيَّارين وما أحدثوه من نهب وسلب يقول ابن كثير: ثم\n_________\n(١) \"الكامل\" ٨/ ١٥٦.\n(٢) المصدر السابق ٨/ ١٦٥.","vol":"1","page":37},{"text":"دخلت سنة أربع وثمانين وثلاث مئة، فيها عظم الخطب بأمر العيَّارين، عاثوا ببغداد فسادًا، وأخذوا الأموال والعملات الثقال ليلًا ونهارًا، وحرقوا مواضع كثيرة، وأخذوا من الأسواق الجبايات، وتطلَّبتهم الشرط، فلم يفد ذلك شيئًا، ولا فكروا في الدولة، بل استمروا على ما هم عليه. . (١).\nولم يقتصر سوء الحال في تلك المدة على اختلال الأمن وإنَّما تعداه إلى نواحي المعيشة، فأثَّرت تلك الأوضاع السيئة في الناس من الناحية الاقتصادية والمعيشية، وصاحب تلك الحوادث غلاء شديد في المعيشة.\nفقد اشتد الغلاء بخراسان جميعها، وعدم القوت، فكان الإنسان يصيح: الخبز، الخبز، ويموت (٢).\nويقول ابن كثير عن سنة (٣٧٣ هـ): فيها غلت الأسعار ببغداد ومات كثير من الناس جوعًا، وجافت الطرقات من الموتى من الجوع (٣).\nوذكر الجوع أيضًا في سنة (٣٨٢ هـ)، وسنة (٣٩٣ هـ) (٤).\nوهكذا كانت الحالة الاجتماعية فى هذِه الحقبة، اختل الأمن، وذهب الاستقرار والاطمئنان، وعمت الفوضى، وانتشر اللصوص\n_________\n(١) \"البداية والنهاية\" ١١/ ٣٧٨.\n(٢) \"الكامل\" لابن الأثير ٧/ ٣٣٤.\n(٣) \"البداية والنهاية\" ١١/ ٣٦٤.\n(٤) المصدر السابق ١١/ ٣٧٦، ١١/ ٤٠٤.","vol":"1","page":38},{"text":"والعيَّارون، وكثر السلب والنهب، واشتد الغلاء، وحدث الجوع. وكل ذلك انعكاس للحالة السياسية السيئة التي عاشتها البلاد آنذاك.\nونيسابور موطن الإمام الثعلبي، وإن كانت أحسن حالًا من غيرها، حيث تعيش في ظلال الدولة الغزنوية القوية آنذاك، إلا أنها لا بد أن تتأثر بما حولها، ولا بد أن يتأثر ساكنها أبو إسحاق الثعلبي بذلك.\n\n<span data-type=\"title\" id=toc-22>رابعًا: الحالة العلميَّة:</span>\nتبيَّن مما سبق أنَّ العصر الذي نشأ فيه الثعلبي ﵀ كان مضطربًا غير مستقر من الناحية السياسية، إذ ضعفت الخلافة العباسية، وقامت دول ثم سقطت، وقامت على إثرها دول، وهكذا، كانت القلاقل والصراعات سمة هذا العصر، الأمر الذي انعكس أثره سلبًا على الحالة الاجتماعية كما سبق.\nوأما الحالة العلميَّة فكانت على العكس من ذلك! فمع هذا الضعف والسوء في الحالتين السياسية والاجتماعية، نجد أن الحركة العلمية نشطت، حتى كان هذا العصر من أزهى عصور الإسلام الثقافية، فيه كثر طلاب العلم والعلماء.\nولعل مردَّ تلك الحركة العلميَّة النشطة إلى تنافس الإمارات الإسلامية المختلفة، بضم أكبر عدد من العلماء والأدباء، والتفاخر بهم، وتسهيل السبل للعلم وأهله. إضافة إلى حبّ الحاكم للعلم والعلماء، وتقريبه إياهم، ودعمهم، مما كان له أكبر الأثر في ازدهار","vol":"1","page":39},{"text":"الحركة العلمية والثقافية (١).\n\n<span data-type=\"title\" id=toc-23>الحركة العلميَّة في نيسابور:</span>\nبعد أن اتضحت لنا الصورة العامة للحركة العلمية في المدة التي عاشها الإمام الثعلبي من بعد منتصف القرن الرابع، إلى سنة وفاته (٤٢٧ هـ).\nنريد بعد ذلك أن نستجلي الصورة مفصَّلة عن الحركة العلمية في موطن الثعلبي، نيسابور.\nكانت نيسابور معظم هذِه المدة، تنعم في ظل الدولة الغزنوية، بقيادة ملكها الصالح محمود الغزنوي الذي كان بلاطه حافلًا بالعلم والعلماء، لما اتصف به من حب للعلم وأهله.\nجاء في \"المنتخب من السياق لتاريخ نيسابور\" في ترجمة السلطان محمود: كان مجلسه مورد العلماء ومقصد الأئمة والقضاة، يعرف لكل واحد حقه، ويخاطبه بما يستحقه، ويستدعي الأكابر والصدور والعلماء من كل فن إلى حضرة غزنة، ويبوئهم من ظله وإنعامه وإكرامه المحل الرفيع، ويصلهم بالصلاة السنيَّة (٢).\nلقد كانت نيسابور من أهم وأبرز مراكز العلم والفكر، ولذا نجد الإمام السخاوي ﵀ يصفها بأنها دار السنة والعوالي وكان\n_________\n(١) انظر: \"ظهر الإسلام\" لأحمد أمين ٤/ ١، و\"الثعلبي ودراسة كتابه الكشف والبيان\" ١/ ١٨.\n(٢) \"المنتخب\" (١٥٠٦).","vol":"1","page":40},{"text":"يتوافد إليها العلماء باستمرار، حتى اكتسحها المغول (١).\nوإذا علمنا أنَّ أبا عبد الله الحاكم لمَّا ألَّف كتابه الكبير \"تاريخ نيسابور\" ضمَّنه ترجمة (١٣٧٥) عالمًا من علماء نيسابور، والواردين عليها، ثم ذكر عبد الغافر الفارسي في \"السياق لتاريخ نيسابور\" وهو ذيل على \"تاريخ نيسابور\" ومختصر له، (١٦٩٩) عالمًا من علمائها والواردين عليها.\nإذا علمنا ذلك اتضح لنا بجلاء مدى ازدهار نيسابور آنذاك بالعلم وأهله، وأنها بحق معقلٌ عظيمٌ من معاقل العلم والعلماء (٢).\n\n<span data-type=\"title\" id=toc-24>المدارس العلمية في نيسابور:</span>\nونتيجة لهذا الوضع العلمي المزدهر، شيِّدت بنيسابور المدارس، التي ضمَّت بين جنباتها العلماء وطلاب العلم. ومن هذِه المدارس:\n١ - مدرسة أبي بكر أحمد بن إسحاق الصِّبْغِي (ت ٣٤٢ هـ) المعروفة بدار السُّنَّة (٣).\n٢ - مدرسة الدَّاري، وهي دار الحديث التي أنشأها أبو إسحاق إبراهيم بن محمد الدَّاري، الرئيس البسطامي، في الثلث الأول من القرن الرابع الهجري (٤).\n_________\n(١) \"الإعلان بالتوبيخ لمن ذم التاريخ\" (ص ١٤١).\n(٢) \"الثعلبي ودراسة كتابه\" ١/ ١٩.\n(٣) \"طبقات الشافعية الكبرى\" للسبكي ٤/ ١٥٩.\n(٤) \"الثعلبي ودراسة كتابه\" ١/ ٢٠.","vol":"1","page":41},{"text":"٣ - مدرسة القطَّان: وهي مدرسة للمالكيَّة، كان يدرِّس فيها إبراهيم ابن محمود بن حمزة الفقيه المالكي (١).\n٤ - مدرسة أبي الوليد النيسابوري القرشي الأموي (ت ٣٤٩ هـ) (٢).\n٥ - دار العلم بنيسابور: أسسها الحافظ محمد بن أحمد بن حبان أبو حاتم البستي (ت ٣٥٤) (٣).\n٦ - المدرسة السعديَّة التي أنشأها الأمير نصر بن سبكتكين أخو السلطان محمود الغزنوي، عندما كان واليًا على نيسابور في حدود سنة (٣٨٩) (٤).\n٧ - مدرسة أبي بكر محمد بن فورك (ت ٤٠٦ هـ) (٥).\n٨ - المدرسة البيهقيَّة، التي أسسها الإمام أبو بكر البيهقي (ت ٤٥٨ هـ) وكان إنشاؤها قبل سنة (٤٠٨ هـ) (٦).\n٩ - مدرسة أبي إسحاق الإسفراييني (ت ٤١٨ هـ) (٧).\n١٠ - المدرسة النظامية التي أنشأها مع غيرها من المدارس نظام\n_________\n(١) المصدر السابق.\n(٢) \"طبقات الشافعية\" ٣/ ٢٢٧.\n(٣) \"العبر في خبر من غبر\" للذهبي ٢/ ٩٤.\n(٤) \"طبقات السبكي\" ٤/ ٣١٤، \"تاريخ الإسلام السياسي\" ٣/ ٨٨.\n(٥) \"طبقات السبكي\" ٤/ ١٤٨.\n(٦) \"طبقات السبكي\" ٥/ ١٦٩، ٣١٤، \"الخطط\" للمقريزي ٢/ ٣٦٣، و\"البيهقي وموقفه من الإلهيات\"، للدكتور أحمد عطية الغامدي (ص ٢٧).\n(٧) \"طبقات السبكي\" ٤/ ٢٥٦، ٣١٤.","vol":"1","page":42},{"text":"الملك الحسن بن علي الطوسي (ت ٣١٢ هـ)، وكان يدرس فيها إمام الحرمين الجويني (١).\nهذِه بعض المدارس في نيسابور، وهناك غيرها، حتى إنَّ المؤرِّخ محمد بن حسين البيهقي قال في تاريخه: إنَّه كان في نيسابور سنة (٤١٤ هـ) -وذلك في زمن السلطان محمود الغزنوي- بضع وعشرون مدرسة (٢).\nوظهور هذِه المدارس دليل على نمو الحركة العلمية وازدهارها في نيسابور، ودليل على الاهتمام بالعلم وطلابه.\nيقول المقريزي في \"خُطَطه\": ويعد ظهور المدرسة في هذا العصر بشكل مستقل عن المسجد، خير دليل على الاهتمام بالعلم، وكانت الأولى هي المدرسة البيهقية بنيسابور التي تعددت فيها المدارس بعد ذلك (٣).\nويعد القرن الرابع بداية ظهور هذِه المدارس والمعاهد، التي بقيت طريقةً متبعة إلى أيامنا هذِه.\nومما سلف يتضح لنا أن نيسابور موطن الإمام الثعلبي كانت مهد هذِه المعاهد، فكانت بذلك تضاهي بغداد، حاضرة العلم والعلماء في ذلك العصر، بل كانت سابقة لبغداد في إنشاء المدارس الأولى\n_________\n(١) نفس المصدر ٤/ ٣١٤.\n(٢) \"تاريخ بيهق\" (ص ٢٢٦).\n(٣) \"الخُطَط \" ٢/ ٣٦٣.","vol":"1","page":43},{"text":"في الإسلام (١).\nوقد بلغت العناية بالعلم وطلابه إلى حد أنَّ كثيرًا من أهل الفضل كانوا ينفقون على طلاب العلم من مالهم الخاص، ويقفون عليهم كتبهم، كما حدث مع ابن حبان البستي الذي بنى مدرسةً لطلاب العلم، وأوقف عليها جملةً من ماله (٢).\n\n<span data-type=\"title\" id=toc-25>أثر المساجد في النهضة العلمية بنيسابور:</span>\nلقد كان للمساجد -منطلق العلم الأول- دور رائد في الحركة العلمية بنيسابور، ففي مساجد نيسابور كانت تعقد دروس العلم بمختلف أنواعه، من تفسير، وحديث وفقه، ووعظ وقصص، وغيرها، حتى أضحت هذِه المساجد مراكز إشعاع، ومنارات علم (٣).\nوالثعلبي ﵀ كان من روَّاد تلك المساجد، ولذا نجده يصرِّح بتلقِّي بعض سماعاته عن شيوخه في المسجد، فيقول على سبيل المثال: أخبرنا أبو علي الحسين بن محمد بن علي بن إبراهيم السرَّاج بقراءتي عليه في الجامع، يوم الجمعة، سنة ثمان وثمانين وثلاث مئة (٤).\n_________\n(١) \"الثعلبي ودراسة كتابه\" ١/ ١٩.\n(٢) \"طبقات السبكي\" ٤/ ٨٠.\n(٣) \"أحسن التقاسيم\" للمقدسي (ص ٢٩٤) وما بعدها.\n(٤) الكشف والبيان\" الجزء الأخير رسالة ماجستير (١٢٧).","vol":"1","page":44},{"text":"<span data-type=\"title\" id=toc-26>المكتبات:</span>\nوبالإضافة إلى المساجد، والمدارس، كان هناك رافدٌ علميٌّ آخر، ألا وهو تلك المكتبات العلمية، والخزائن الثريَّة بالكتب النفيسة، وخاصة في جهة نيسابور، وما حولها، وهذِه المكتبات ما هي إلا نتاج الازدهار العلمي، والثقافي.\n\n<span data-type=\"title\" id=toc-27>ومن هذِه المكتبات والخزائن:</span>\n<span data-type=\"title\" id=toc-28>١ - خزانة دار العلم: </span>أسسها بنيسابور ابن أردشير البويهي، سنة (٣٨٣ هـ) وتشتمل على عشرة آلاف وأربع مئة مجلد في العلوم المتنوعة (١).\n\n<span data-type=\"title\" id=toc-29>٢ - مكتبة نوح بن نصر الساماني: </span>وهي مكتبة عظيمة، قال عنها ابن خلِّكان: عديمة المثل، فيها من كل فن من الكتب المشهورة بأيدي الناس وغيرها، مما لا يوجد في سواها ولا سمع باسمه فضلًا عن معرفته (٢).\n\n<span data-type=\"title\" id=toc-30>٣ - مكتبة غزنة: </span>الملحقة بجامعة غزنة، التى أسَّسها ونقل إليها الكتب السلطان محمود الغزنوي (٣).\n\n<span data-type=\"title\" id=toc-31>٤ - بيت الكتب: </span>الذي كان في بلاط الصاحب بن عباد بالري، كان به من الكتب ما يحتاج في نقله إلى أربع مئة جمل، وكانت فهرست هذِه\n_________\n(١) \"البداية والنهاية\" ١١/ ٣٧٧.\n(٢) \"وفيات الأعيان\" ٢/ ١٣٤.\n(٣) \"تاريخ الإسلام السياسي\" ٤/ ٤٣١.","vol":"1","page":45},{"text":"الكتب تقع في عشر مجلدات (١).\n\n<span data-type=\"title\" id=toc-32>٥ - هذا فضلًا عن: </span>خزائن كتب الخلفاء والحكام، وكانت تُعد من مكملات مظاهر الملك والسلطان.\nإضافة أيضًا إلى ما يمتلكه العلماء والأدباء في هذا العصر من مؤلفاتهم التي يتعذر استقصاؤها.\nوكل ذلك برهان واضح على بلوغ الازدهار العلمي في عصر الثعلبي أوجه في شتى ميادين الثقافة والعلوم (٢).\n\n<span data-type=\"title\" id=toc-33>علماء نيسابور:</span>\nهذِه الحركة العلمية النشطة التي تحدثنا عنها سابقًا، وذلك الازدهار العلمي، إنما قام على أيدي العلماء الذين كانوا في نيسابور، وما حولها، وهذا التفوق العلمي والثقافي، أثمر علماء في شتى ميادين العلم.\nوإذا عرفنا الكم الهائل من العلماء النيسابوريين، والواردين على نيسابور، الذين ذكرهم الحاكم في \"تاريخ نيسابور\"؛ علمنا أن نيسابور كانت مجمعًا للعلماء وطلاب العلم.\nولا أدلَّ على ثرائها بالعلماء مما ذكره الذهبي من أن الخطيب البغدادي (ت ٤٦٣) أراد الرحلة إلى ابن النحَّاس في مصر فاستشار البرقاني في ذلك فقال له: إن خرجت إلى مصر إنما تخرج إلى رجل\n_________\n(١) \"معجم الأدباء\" لياقوت الحموي ٢/ ٣١٥.\n(٢) \"الثعلبي ودراسة كتابه\" ١/ ٢٢.","vol":"1","page":46},{"text":"واحد، فإن فاتك ضاعت رحلتك، وإن خرجت إلى نيسابور ففيها جماعة، فخرج إلى نيسابور (١).\n\n<span data-type=\"title\" id=toc-34>ومن مشاهير علماء نيسابور:</span>\n١ - الإمام مسلم بن الحجاج النيسابوري (ت ٢٦١) (٢)، صاحب \"الجامع الصحيح\".\n٢ - الإمام ابن المنذر النيسابوري (ت ٣١٨) (٣): من أشهر فقهاء نيسابور في بداية القرن الرابع، وهو صاحب \"الإقناع\"، \"الإشراف على مذاهب العلماء\"، \"الإجماع\"، \"الأوسط\" (٤) وغيرها.\n٣ - الإمام محمد بن علي القفال الشاشي (ت ٣٦٥)، الفقيه الشافعي. وهو من أبرز علماء الشافعية في بلاد ما وراء النهر.\n٤ - الإمام أبو عبد الله الحاكم (ت ٤٠٥) صاحب \"المستدرك على الصحيحين\" وغيره، وهو شيخ الثعلبي.\n٥ - الإمام الحافظ أبو القاسم هبة الله بن الحسن اللالكائي (ت ٤١٨) (٥) صاحب كتاب \"أصول اعتقاد أهل السنة والجماعة\".\n_________\n(١) \"تذكرة الحفاظ\" للذهبي ٣/ ١١٣٧.\n(٢) له ترجمة في \"تاريخ بغداد\" ١٣/ ١٠٠، \"سير أعلام النبلاء\" للذهبي ١٢/ ٥٥٧، \"التقريب\" (٦٦٦٧).\n(٣) له ترجمة في: \"تذكرة الحفاظ\" ٣/ ٧٨٢، \"طبقات السبكي\" ٣/ ١٠٢، \"طبقات المفسرين\" للداودي ٢/ ٥٠.\n(٤) وقد طبع مؤخرًا بتحقيق دار الفلاح في ١٥ مجلد.\n(٥) \"المنتظم\" لابن الجوزي ١٥/ ١٨٨، \"طبقات الحفاظ\" للسيوطي (٩٥٣)، =","vol":"1","page":47},{"text":"وغير هؤلاء (١).\nوبعد:\nفنخلُص مما سبق إلى أن العصر الذي عاش فيه الثعلبي، كان عصر ازدهار علمي، وتفوّق ثقافي، والموطن الذي كان يقطن فيه الثعلبي، كان مجمعًا للعلماء وطلاب العلم، حيث كانت الدروس والحلقات العلمية تترى في مساجد نيسابور، وكانت المدارس التي أنشئت في ذلك الوقت، تقوم بدور عظيم في تنشيط الحركة العلمية، من خلال الدروس التي كانت تعقد فيها، حتى أضحت نيسابور من أكبر وأهم مراكز العلم في العالم الإسلامي، إلى حد أنها أصبحت تضاهي بغداد حاضرة العلم والعلماء.\nولقد كان لهذا الازدهار الثقافي، والثراء العلمي، أثره الكبير على الإمام الثعلبي.\nفالثعلبي وجد نفسه في نيسابور بين العلم وطلابه، فأخذ ينهل من هذا المعين المتدفق، فتنوعت معارفه، وتعدد مشايخه، وكثرت مسموعاته.\nوهذا واضح من قوله في مقدمة تفسيره: فاستخرتُ الله تعالى في تصنيف كتاب شامل مهذَّب، كامل ملخَّص مفهوم منظوم، مستخرج من زهاء مئة كتاب مجموعات مسموعات، سوى ما التقطتُه من التعليقات،\n_________\n= \"شذرات الذهب\" ٣/ ٣٦٤.\n(١) \"الثعلبي ودراسة كتابه\" ١/ ٢٥.","vol":"1","page":48},{"text":"والأجزاء المتفرقات، وتلقفتُه من أفواه المشايخ الثقات، وهم قريب من ثلاث مئة شيخ.\nوها نحن اليوم نعيش أثر تلك النهضة العلمية الجبارة، فنستقبل كل يوم من كتبهم أسفارًا ضخمة يقدمها لنا المحققون في عصرنا الحاضر، وما بين أيدينا اليوم من تراثهم الوفير إنما هو غيض من فيض، فليس كل ما ألَّفه أولئك العظماء وصل إلينا، فالحروب الدامية لم تقتصر على إراقة دماء البشر، بل امتد أوارها حتى أتى على كثير من مكتبات العالم الإسلامي، وليس بخافٍ علينا ما فعله التتار بكتب العلم، إبَّان غزوهم بغداد.\nومن هذِه الأسفار الضخمة التي وصلتنا من تلك النهضة، هذا السفر العظيم \"الكشف والبيان\" الذي عكف على تحقيقه مجموعة من طلاب العلم في جامعة أم القرى حرسها الله، ليخرجوه محققًا، فيستفيد منه طلاب العلم، ويعيشوا بين فرائده وفوائده.","vol":"1","page":49},{"text":"<span data-type=\"title\" id=toc-35>المبحث الثالث نشأته وطلبه للعلم</span>\n*<span data-type=\"title\" id=toc-36> المطلب الأول: نشأته:</span>\nذكرنا في أول ترجمة المصنف، أن الإمام الثعلبي رحمة الله عليه لم يحظَ بترجمة وافية عند من ترجم له. فمصادر ترجمته ليس فيها شيء عن نشأته ولا عن طلبه للعلم.\nولكن من يطلع على تفسير الثعلبي، يجد بعض الدلالات التي تشير إلى أنَّه ﵀ نشأ وترعرع في بيئة علم. ولا غرو في ذلك، فهو نيسابوري، عاش في نيسابور، موطن العلم والعلماء، ومركز الازدهار العلمي والثقافي، هذا من حيث العموم.\nأما من حيث الخصوص، فإنَّ بيئة أبي إسحاق الخاصة، كانت هي الأخرى بيئة علم وعلماء.\nولا أدل على ذلك من أنَّ بيته ﵀ كان روضةً من رياض العلم، يأتي إليه العلماء وطلاب العلم، وتعقد فيه الحلقات والدروس العلميَّة، كما سيأتي بيانه في المطلب الثاني.\nوبما أن الثعلبي نشأ في بيئة علم، وعاش في كنف بيت يأتي إليه أساتذة العلم، وتنعقد فيه دروس العلماء، فإنَّ ذلك الأمر كان له أكبر الأثر على نشأة الثعلبي، وطلبه للعلم، بل جده واجتهاده في هذا الطلب، إذ إنَّ البيت الذي يأتي إليه العلماء سيكون حقلًا علميًا","vol":"1","page":50},{"text":"خصيبًا، ومن ثَمّ يكون صاحبه مقبلًا على العلم، حريصًا على المعرفة، وعلي قضاء ربيع حياته وعنفوان شبابه في رحاب العلم والعلماء (١).\n* * *\n\n*<span data-type=\"title\" id=toc-37> المطلب الثاني: طلبه للعلم</span>\n<span data-type=\"title\" id=toc-38>بداية طلبه للعلم:</span>\nعند النظر في \"تفسير الثعلبي\" نجد أنَّه ﵀ يشير أحيانًا إلي تاريخ سماعه من بعض شيوخه. وهذِه السماعات كلها بعد سنة (٣٨٠ هـ) وحدَّث عن شيخيه ابن المقرئ وابن مهران، وقد توفيا سنة (٣٨١ هـ) كما سبق ذكره عند الكلام عن ولادته.\nومن خلال الأمرين السابقين:\nأ- تاريخ السماعات.\nب- أقدم شيوخه وفاةً.\nيتبيَّن أن أبا إسحاق ﵀ قد بدأ طلبه للعلم في الربع الأخير من القرن الرابع. ويمكن أن يكون قبل ذلك أيضًا والله أعلم.\n\n<span data-type=\"title\" id=toc-39>جِدُّه ومثابرته في طلب العلم:</span>\nعرفنا فيما سبق أنَّ الثعلبي ﵀ نشأ في بيئة علمية، حتى إنَّ بيته الذي يسكن فيه، كان روضةً غنَّاء، بحلق العلم ودروس العلماء.\nولقد وافقت هذِه البيئة من الثعلبي إقبالًا كبيرًا على العلم، وجدًا\n_________\n(١) انظر: \"الثعلبي ودراسة كتابه الكشف والبيان\" ١/ ٤١.","vol":"1","page":51},{"text":"واجتهادًا في الطلب.\nفقد استطاع الثعلبي استثمار الجو العلمي الذي عاش فيه استثمارًا قويًّا ناجحًا، عاد عليه بالنفع التام في حياته العلمية، وأثمر إثمارًا عظيمًا في بناء شخصيته العلمية. وإنَّ المتأمل لخطبة الإمام الثعلبي التي صدَّر بها تفسيره، ليدرك تمام الإدراك مدى قوة أبي إسحاق في تحصيله العلمي، ومدى جدّه واجتهاده.\nومما يدل علي ذلك الجد والاجتهاد، وتلك الهمة العالية ما يأتي:\n\n<span data-type=\"title\" id=toc-40>أ- قوله ﵀: </span>(وإنِّي منذ فارقت المهد إلي أن بلغتُ الأشد، اختلفتُ إلي طبقات الناس، واجتهدتُ في الاقتباس من هذا العلم الذي هو للدين الأساس، وللعلوم الشرعية الراس، ووصلتُ الظلام بالضياء، والصباح بالمساء، بعزمٍ أكيد، وجهد جهيد، حتى رزقني الله تعالى وله الحمد من ذلك ما عرفتُ به الحق من الباطل، والمفضول من الفاضل، والصحيح من السقيم، والحديث من القديم، والبدعة من السُّنَّة، والحجة من الشَّبْهة).\nهكذا كانت همة أبي إسحاق، وجدُّه واجتهاده في طلب العلم، فأيّ همَّةٍ بعد هذِه، وأي اجتهادٍ بعد هذا!\n\n<span data-type=\"title\" id=toc-41>ب- كثرة شيوخه، وتعدُّد مصادره:</span>\nولا شك أنَّ ذلك لا يتأتَّى إلا لمن جدَّ واجتهد في الطلب، فأخذ يتردَّد على مجالس العلماء، ودروس العلم، ويسمع من هذا، ويقرأ على ذاك، في طلب مستمر، وعمل متواصل، لا يعرف الكلل، ولا","vol":"1","page":52},{"text":"يستسلم للسآمة والملل.\nوهكذا كان أبو إسحاق الثعلبي، حتى تحقق له من ذلك، إنجاز عظيم، تمثَّل في ثلاث مئة شيخ، وعدد كبير من الكتب والمسموعات.\nوهذا لعمر الله برهان ساطع على الجد والاجتهاد في طلب العلم، وثَنْي الرُّكَب أمام العلماء.\n\n<span data-type=\"title\" id=toc-42>جـ - تنوع المادة العلمية في تفسيره:</span>\nإذ ذكر أنَّه ضمَّن كتابَهُ أربعة عشر نوعًا:\n١ - البسائط والمقدمات.\n٢ - العدد والتنزيلات.\n٣ - القصص والنزولات.\n٤ - الوجوه والقراءات.\n٥ - العلل والاحتجاجات.\n٦ - العربية واللغات.\n٧ - الإعراب والموازنات.\n٨ - التفسير والتأويلات.\n٩ - المعاني والجهات.\n١٠ - الغوامض والمشكلات.\n١١ - الأحكام والفقهيات.\n١٢ - الحكم والإشارات.\n١٣ - الفضائل والكرامات.","vol":"1","page":53},{"text":"١٤ - الأخبار والمتعلقات.\nوهذا دليل آخر علي سعة علم الثعلبي ﵀، وهذِه الموسوعية ما هي إلا ثمرة الجد والهمَّة العالية في طلب العلم.\n\n<span data-type=\"title\" id=toc-43>ميادين علمه:</span>\nكما تنوَّعت معارف الثعلبي وعلومه، تنوَّعت كذلك الميادين التي تلقَّي فيها أبو إسحاق هذِه العلوم.\nوهذِه الميادين هي:\n\n<span data-type=\"title\" id=toc-44>أ- دار الثعلبي: </span>ذكر ﵀ في مقدمة كتابه أنه روى تفسير الدمياطي عن شيخه أبي حامد الصوفي في داره (أي دار الثعلبي).\nقال ﵀: تفسير الدمياطي. . أخبرنا أبو حامد أحمد بن الوليد الصوفي بقراءتي عليه في داري سنة ثمان وأربع مئة.\nوكذلك يروي ﵀ عن شيخه ابن فنجويه في داره، فيقول في تفسير سورة الإخلاص: أخبرني أبو عبد الله الحسين بن محمد بن الحسين الثقفي الحافظ بقراءتي عليه في داري.\n\n<span data-type=\"title\" id=toc-45>ب- دُور شيوخه: </span>إذ كان الثعلبي ﵀ يقصد شيوخه في منازلهم، يجلس بين أيديهم، يسمع منهم، ويقرأ عليهم.\nفها هو ﵀ يقصد دار شيخه المُكثِر عنه أبي محمد عبد الله بن حامد الأصفهاني الوزان، ليجلس بين يديه، ويسمع منه تفسير أبي حذيفة النهدي، الذي يرويه ابن حامد بسنده إلى أبي حذيفة.\nيقول ﵀: تفسير النهدي، أخبرنا أبو محمد عبد الله بن حامد","vol":"1","page":54},{"text":"الوزَّان بقراءتي عليه في داره. . . إلخ.\n\n<span data-type=\"title\" id=toc-46>جـ - المساجد: </span>رغم كثرة المدارس بنيسابور، وإقبال العلماء وطلاب العلم عليها، إلا أنَّ ذلك لم يؤثر في المكانة العلمية للمساجد، التي تعد المنطلق العلمي الأول في العالم الإسلامي آنذاك.\nوالثعلبي أبو إسحاق كان من روَّاد تلك المساجد. إذ نجده يصرِّح في تفسيره بأنه تلقي أحد مروياته في الجامع بنيسابور فيقول: أخبرنا أبو علي الحسين بن محمد بن علي بن إبراهيم السراج بقراءتي عليه في الجامع، يوم الجمعة، سنة ثمان وثمانين وثلاث مئة.\n\n<span data-type=\"title\" id=toc-47>د- المدارس: </span>وقد سبق عند بيان الحالة العلميَّة لعصر الثعلبي، أنَّ نيسابور بلد الإمام الثعلبي، كانت منطلق المدارس العلمية في العالم الإسلامي. وكانت نيسابور تزدهر بهذِه المدارس، وتفخر بها.\nوكان من هذِه المدارس العلميَّة، بعض المدارس التي أنشأها بعض مشايخ الثعلبي. كمدرسة شيخه أبي بكر محمد بن فورك. ومدرسة شيخه أبي إسحاق الإسفراييني.\n\n<span data-type=\"title\" id=toc-48>هـ - رحلاته العِلميَّة: </span>لم يذكر لنا المؤرخون شيئًا عن رحلات الإمام الثعلبي. وهو ﵀ الجاد المجد المثابر في طلب العلم الذي تلقى العلم عمَّا يقارب ثلاث مئة شيخ، يبعد ألا يرحل إلى العلماء حيث يوجدون. لكننا لا نستطيع أن نقطع بأنه ﵀ قد رحل لعدة أسباب:\nالأول: أن غالب شيوخه نيسابوريون، أو ممن قدم نيسابور.\nالثاني: أنَّ الرحلة لم تُذكر عنه ﵀ عند من ترجم له.","vol":"1","page":55},{"text":"الثالث: أنَّ غياب مؤلفاته الضخمة التي تبلغ أكثر من خمس مئة جزء، يجعل ذلك الأمر بالنسبة إلينا مجهولًا.\nالرابع: أنَّ الواقع لا يحيل عدم الرحلة؛ ذلك لأن خراسان، وبخاصة \"نيسابور\" كانت مجمعًا للعلم والعلماء. حتى إنَّ الرحلة في ذلك الوقت كانت إليها.\nالخامس: لم يوجد من خلال البحث في تفسيره ما يدل على ذلك وإنَّما الذي وجدته هو أنَّ أبا إسحاق رحل خارج نيسابور، ولكن هذِه الرحلة لم تتجاوز منطقته خراسان.\nإذ رحل ﵀ إلى \"الطابران\" وهي قرية من قرى \"طوس\" في خراسان، بينها وبين نيسابور عشرة فراسخ (١) سمع فيها من شيخه أبي الحسن عبد الرحمن بن إبراهيم بن محمد الطبراني بها.\nورحل كذلك إلى \"درب الحاجب\" إذ سمع فيها شيخه يعقوب العروضي.\n_________\n(١) \"معجم البلدان\" ٤/ ٤٩.","vol":"1","page":56},{"text":"<span data-type=\"title\" id=toc-49>المبحث الرابع شيوخه وتلاميذه</span>\n*<span data-type=\"title\" id=toc-50> المطلب الأول: شيوخه:</span>\nعرفنا فيما سبق أنَّ الثعلبي ﵀ قد عاش في عصر ازدهار علمي، ونهضه علمية، وأنَّ موطنه نيسابور كانت رياضًا غنَّاء، بدروس العلم والعلماء، إذ كانت تمتلئ بأساطين المعرفة، وأفذاذ العلماء، وكانت بحق معدن الفضلاء، ومنبع العلماء.\nفالثعلبي ﵀ نشأ وترعرع في بيئة العلم والعلماء، حتى إنَّ بيته الذي يعيش في كنفه كانت تعقد فيه دروس العلم، ويقصده العلماء وطلاب العلم.\nوعرفنا أيضًا أنَّ الثعلبي بجده واجتهاده، ومثابرته العجيبة استثمر هذا الجو العلمي المزدهر، استثمارًا ناجحًا، أثمر شخصيةً علمية قويةً متكاملة.\nإلا أنَّ من أعظم وجوه هذا الاستثمار: مواظبة الثعلبي علي دروس العلم، وتردُّده علي مجالس العلماء، وتنقّله بين تلك الرياض، وجلوسه بين أيدي أولئك الأفذاذ، وطوافه على شوامخ أعلام الأمة في عصره، يتبع معين العلم، ويُلقي الدِّلاء في بحار العلماء، ويتضلَّع من محصّلات جهابذة العلماء، في مختلف فروع العلم: من تفسير وقراءات وحديث وفقه ولغة وأدب وغير ذلك. كلُّ ذلك في جلَد عجيب، وهمَّةٍ عالية،","vol":"1","page":57},{"text":"وطلبٍ مستمر، دون كلل أو ملل، حتى بلغ عدد شيوخه الذين روى عنهم في كتبه ثلاث مئة شيخ. وطالب العلم إذا كثر شيوخه، وتنوَّعت فنونهم ومعارفهم، كان لذلك أثره الكبير، في بناء شخصيته العلمية، واتساع علمه، وشمول معرفته.\nوهذِه السعة، وهذا التنوع في المعارف والفنون، ظاهر في شخصية الثعلبي، يدركه كل من قرأ في تفسيره، وتنقل في رياض هذا التفسير، بين آية، وحديث، وأثر، وشعر، تارة في توضيح معنى آية، وتارة في بيان قراءة من القراءات، وتارة في مسألة فقهية، وأخرى في نصيحة وعظية زُهديَّة، وهكذا مما سيأتي بسط الكلام فيه عند التعريف بالكتاب.\nوسنذكر إن شاء الله أسماء شيوخ الثعلبي ﵀ الذين روى عنهم في هذه المقدمة مع ترجمة مختصرة لمن وجدنا له ترجمه -ومن لم نجد له ذكرًا في كتب التراجم ذكرنا اسمه فقط- وستأتي إن شاء الله ترجمة موسعة لكل منهم في الأعلام المترجم لهم، هذا إلى جانب الترجمة لهم في أول موضع يردون فيه، وأما مواطن رواياتهم فيمكن الوقوف عليها في فهرس شيوخ المصنف.\n١ - إبراهيم بن أحمد بن عبد الله بن جعفر أبو إسحاق المستملي المقرئ الهمذاني الأعور. روى عنه الحاكم أبو عبد الله، وذكره في \"تاريخ نيسابور\" وتوفي بها سنة (٣٥٥ هـ)، وكان أعور صالحًا، ثبتًا في الحديث. ذكره في إسناد (ج ٢/ ص ١٨٨).\nانظر: \"الأنساب\" للسمعاني ١/ ١٩٢.","vol":"1","page":58},{"text":"٢ - إبراهيم بن أحمد بن محمد أبو إسحاق الطبري النحوي كان من أهل الفضل والأدب، ولم نجد فيه جرحًا ولا تعديلًا.\nانظر: \"تاريخ بغداد\" ٦/ ١٧.\n٣ - إبراهيم بن محمد بن إبراهيم بن مهران أبو إسحاق الإسفراييني، المهرجاني الإمام العلامة، أحد المجتهدين في عصره، وصاحب المصنفات الباهرة، وذكره أبو عبد الله الحاكم في \"تاريخه\" لجلالته، وكان ثقة ثبتًا في الحديث. توفي سنة (٤١٨ هـ).\nانظر: \"الأنساب\" للسمعاني ١/ ١٤٤، \"السير\" للذهبي ١٧/ ٣٥٣.\n٤ - أبو الحسن الشاماتي.\n٥ - أبو الحسن العبدري، العبدوسي.\n٦ - أبو الحسن بن مهران.\n٧ - أبو القاسم السمري.\n٨ - أبو ذر بن أبي الحسين بن أبي القاسم المذكر.\n٩ - أبو عبد الله بن محمد بن جعفر الأسودي.\n١٠ - أبو علي بن أبي عمرو الحيري الجرشي.\n١١ - أبو محمد بن أبي القاسم بن المؤمل.\n١٢ - أحمد بن إبراهيم بن عبدويه بن سدوس أبو الحسن العبدوي الهذلي، النيسابوري. روى عن ابن خزيمة وأبي العباس الثقفي وجماعة، وعنه ابن الحافظ أبو حازم والحاكم أبو عبد الله وغيرهم، توفي سنة (٣٨٥ هـ).\nانظر: \"تكملة الإكمال\" لابن نقطة ٤/ ٢٩٤، \"سير أعلام النبلاء\" للذهبي ١٦/ ٥٠٤.","vol":"1","page":59},{"text":"١٣ - أحمد بن أبي أحمد محمد بن محمد بن إبراهيم بن حميد أبو بكر الأشناني، جليل، ثقة، من كبار الصالحين، سمع الكثير بنيسابور والعراق والحجاز مع أبي عبد الرحمن السلمي. روى عن الأصم وأبي الحسن الطرائفي وابن نجيد. توفي سنة (٤١٦ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٧٧).\n١٤ - أحمد بن أُبي الفُرَاتي أبو عمرو الخوجاني قال السمعاني: ممن سكن خُوجان، وأعقب بها جماعة من الأولاد. وقال ابن ناصر الدين: له جزء معروف، توفي سنة (٣٩٩ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني ٢٩، ٢١٨، \"الأنساب\" للسمعاني ٤/ ١٢٧، \"تاريخ الإسلام\" للذهبي ٢٧/ ٣٦٣، \"توضيح المشتبه\" لابن ناصر الدين ٧/ ٥٨.\n١٥ - أحمد بن أبي الفضل محمد بن هبة الله بن علي بن فارس أبو الحسين الأنصاري الأكفاني المعدل. سمع: أبا الحسن بن السمسار وأبا القاسم بن الطبيز وغيرهما، وروى عنه: ابنه (أبو محمد ابن الأكفاني)، ولم أجد فيه جرحًا أو تعديلًا.\nانظر: \"تاريخ دمشق\" ٥/ ٤٦٣.\n١٦ - أحمد بن الحسن بن أحمد بن محمد بن حفص بن مسلم بن يزيد، أبو بكر الحرشي الحيري النيسابوري الشافعي. كان من أصح أقرانه سماعًا، وأوفرهم إتقانًا، وأتمهم ديانةً واعتقادًا. وأثنى عليه الحاكم وفخَّم أمره. وقال السمعاني: هو ثقة في الحديث. توفي سنة (٤٢١ هـ).","vol":"1","page":60},{"text":"انظر: \"الأنساب\" للسمعاني ٢/ ٢٠٢ - ٢٠٣، ٢٩٨، \"طبقات الشافعيَّة الكبرى\" للسبكي ٤/ ٦، \"سير أعلام النبلاء\" للذهبي ١٧/ ٣٥٦.\n١٧ - أحمد بن الحسين بن مهران أبو بكر الأصبهاني الأصل، النيسابوري، المقرئ، مصنف كتاب \"الغاية في القراءات\" وكتاب \"المبسوط في القراءات العشر\". قال ابن الجزري: ضابط محقق، ثقة صالح، مجاب الدعوة. توفي سنة (٣٨١ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٠٦، \"غاية النهاية\" لابن الجزري ١/ ٤٩، \"شذرات الذهب\" لابن العماد ٣/ ٢٢٠.\n١٨ - أحمد بن الوليد بن أحمد بن محمد بن الوليد أبو حامد الزوزني الواعظ الصوفي، المحدث ابن المحدث، شيخ ثقة، سمع الكثير، ورحل في السماع، وأدرك الإسناد العالي، وروى بجرجان عن الطبراني، وأبي بكر الشافعي، والقاسم. توفي بنيسابور سنة (٤١٨ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٧٦)، \"تاريخ جرجان\" للسهمي (١٢١)، \"الأنساب\" للسمعاني ٣/ ١٧٦.\n١٩ - أحمد بن علي بن أحمد بن عبد الله أبو الفضل الشارغي الخوارزمي، قدم نيسابور سنة (٤٠٠ ص)، وعقد مجلس النظر ومجلس الإملاء وحضره المشايخ والكبار، وكان عنده الحديث عن مشايخ بغداد.\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (ص ٩٠).","vol":"1","page":61},{"text":"٢٠ - أحمد بن محمد أبي الفضل بن يوسف أبو الحسن القهندزي النيسابوري الفقيه، وكان من أعيان المعدلين، ومن المناظرين المُبرزين، سمع منه الحاكم أبو عبد الله الحافظ، وقال: توفي في رجب سنة (٣٩٢ هـ).\nانظر: \"الأنساب\" للسمعاني ٤/ ٥٦٨.\n٢١ - أحمد بن محمد بن أحمد بن عمر الخفاف، أبو الحسين القنطري النيسابوري. قال الحاكم: مجاب الدعوة، وسماعاته صحيحة بخط أبيه من أبي العباس السراج، وأقرانه، وبقي واحد عصره في علو الإسناد. توفي سنة (٣٩٥ هـ).\nانظر: \"الأنساب\" للسمعاني ٢/ ٣٨٧، ٤/ ٥٥٣، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٨١.\n٢٢ - أحمد بن محمد بن جعفر بن الطيب أبو الحسين الكلاباذي.\n٢٣ - أحمد بن محمد بن حاتم أبو حاتم الحاتمي الطوسي الفقيه.\nسمع: أبا سعيد ابن الأعرابي، والصفار، وطبقتهما. وعنه: الحاكم. ليس بحكيم؛ من جزء ابن عرفة. توفي سنة (٣٩٣ هـ).\nانظر: \"تاريخ الإسلام\" للذهبي ٢٧/ ٢٧٩.\n٢٤ - أحمد بن محمد بن عبد الله بن حمويه.\n٢٥ - أحمد بن محمد بن عبد الله بن يوسف أبو الفضل النهشلي الصَّفّار العروضي. قال عبد الغافر: وهو شيخ أهل الأدب في عصره، حدث عن الأصم، وأبي الفضل المزكي، وأبي منصور الأزهري، وتخرج به جماعة من الأئمة منهم الواحدي. توفي بعد","vol":"1","page":62},{"text":"سنة (٤١٦ هـ).\nانظر: \"تتمة يتيمة الدهر\" (ص ٢٠٥)، \"معجم الأدباء\" لياقوت ١/ ٤٩١ \"بغية الوعاة\" للسيوطي ١/ ٣٦٩.\n٢٦ - أحمد بن محمد بن محمد أبو العباس العدل.\n٢٧ - أحمد بن محمد بن يوسف بن يعقوب بن نصر أبو الحسن النصري المؤذن الجرجاني روى عن أحمد بن محمد بن مالك، ولم يذكر بجرح أو تعديل.\nانظر: \"تاريخ جرجان\" للسهمي (ص ٩٨).\n٢٨ - أحمد بن يوسف، أبو حامد الخياط، شيخ قديم، ثقة، معروف. سمع الكثير، وحدث عن الأصم، وأبي الوليد القرشي، وأبي حامد العصفي، ثم عن أبي عمرو بن نجيد، وأبي جعفر محمد ابن أحمد بن سعيد الرازي، وغيرهم.\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٨٩).\n٢٩ - إسحاق بن إبراهيم بن أحمد بن علي أبو محمد المطوعي، كما صرح به المصنف في غير موضع، ولم أجد له ترجمة إلا أن يكون ابن أبي إسحاق الكيال الجرجاني، نزيل نيسابور، قدم بغداد، وحدث بها عن محمد بن أحمد بن سعيد الرازي، وأبي العباس الأصم، ومحمد بن عبد الله الصفار الأصبهاني. ولم يذكر بجرح أو تعديل.\nانظر: \"تاريخ بغداد\" ٦/ ٤٠٢، \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (ص ١٥٩).","vol":"1","page":63},{"text":"٣٠ - الحسن بن أحمد بن محمد أبو محمد المخلدي الشيباني، النيسابوري. روى عنه الحاكم ووثقه. قال الحاكم: وهو صحيح السماع والكتب، متقن الرواية، صاحب الإملاء في دار السنة، محدث العصر. وقال الذهبي: الإمام الصدوق المسند العدل، شيخ العدالة. توفي سنة (٣٨٩ هـ).\nانظر: \"الأنساب\" للسمعاني ٥/ ٢٢٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٥٣٩، \"شذرات الذهب\" لابن العماد ٣/ ٢٦٠.\n٣١ - الحسن بن علي بن المؤمل بن الحسن بن عيسى أبو محمد المؤملي الماسرجسي، الثقة العدل، من بيت العلم والعدالة حدث عن الأصم، وأبي عثمان عمرو بن عبد الله البصري، وأبي بكر أحمد بن إسحاق الصبغي وطبقتهم، توفي في شعبان سنة (٤٠٧ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (ص ١٦٦)، \"تاريخ الإسلام\" للذهبي ٢٨/ ١٥٨.\n٣٢ - الحسن بن علي بن محمد بن حمدان أبو محمد السِّجْزي الخطيب.\n٣٣ - الحسن بن محمد بن إبراهيم أبو الحسين المحمودي.\n٣٤ - الحسن بن محمد بن الحسن بن جعفر بن حبيب بن أيوب، أبو القاسم الحبيبي النيسابوري، العلامة المفسر الواعظ. قال عنه عبد الغافر الفارسي: إمام عصره في معاني القرآن وعلومه، مصنف التفسير المشهور، وكان أديبا نحويًّا، عارفًا بالمغازي والقصص والسير. حدث عن الأصم، وأبي زكريا العنبري، وأبي عبد الله الصفار، وأبي الحسن","vol":"1","page":64},{"text":"الكارزي، وأبي محمد المزني، وأبي سعيد عمرو بن منصور الضرير، وأبي جعفر محمد بن صالح بن هانئ. قال الذهبي: تكلم فيه الحاكم في رقعة نقلها عنه مسعود بن علي السجزي، فالله أعلم اهـ. وقد صنف ابن حبيب في القراءات، والتفسير، والآداب، وعقلاء المجانين. توفي سنة (٤٠٦ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (٤٨٢)، \"تاريخ جرجان\" للسهمي (٢٦٩)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٣٧، ٣٣٥ \"الوافي بالوفيات\" للصفدي ١٢/ ٢٣٩، \"طبقات المفسرين\" للسيوطي (٣٢).\n٣٥ - الحسن بن محمد بن عبد الله أبو عبد الله المرتب.\n٣٦ - الحسين بن محمد بن إبراهيم أبو علي البستاني الأصبهاني لعله السيوري الآتي ترجمته.\n٣٧ - الحسين بن محمد بن الحسين بن عبد الله بن صالح بن شعيب ابن فنجويه أبو عبد الله الثقفي الدينوري. شيخ فاضل، كثير الحديث، كثير الشيوخ، كثير التصانيف الحسنة، والمعرفة بالحديث، روى الحديث نحوا من أربعين سنة. . . وكان من ثقات الرجال. قال شيرويه في \"تاريخه\": كان ثقة صدوقا، كثير الرواية للمناكير، حسن الخط، كثير التصانيف. وقال ابن العماد الحنبلي: كان ثقة مصنفا. مات سنة (٤١٤ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٩٣)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٣٨٣، \"توضيح المشتبه\" لابن ناصر الدين ٧/ ١١٨، \"تبصير المنتبه\" لابن حجر ٣/ ١٨٤، \"شذرات الذهب\" لابن","vol":"1","page":65},{"text":"العماد ٣/ ٣٤٩.\n٣٨ - الحسين بن محمد بن حبش بن حمدان أبو علي الدينوري المقرئ. قرأ القراءات علي أبي عمران موسى بن جرير الرقي، والعباس بن الفضل الرازي، وأبي بكر ابن مجاهد. قرأ عليه محمد ابن المظفر بن حرب الدينوري، وأبو العلاء محمد بن علي الواسطي، ومحمد بن جعفر الخزاعي. قال أبو عمرو الداني: متقدم في علم القراءات مشهور بالإتقان، ثقة مأمون. وقال ابن الجزري: حاذق ضابط متقن. توفي سنة (٣٧٣).\nانظر: \"معرفة القراء الكبار\" للذهبي (ص ١٨٢)، \"غاية النهاية في طبقات القراء\" لابن الجزري ١/ ٢٥٠.\n٣٩ - الحسين بن محمد بن علي بن إبراهيم أبو علي السيوري النيسابوري. وهو شيخ قديم ثقة، كثير الحديث، سمع أبا بكر القطان وأبا حامد بن بلال قبل أبي العباس الأموي الأصم، ثم سمع الأصم وأقرانه، وحدث. وتوفي سنة (٣٩٧ هـ).\nانظر: \"الأنساب\" للسمعاني ٣/ ٣٦٦، \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (ص ١٩٤) (٥٥٨).\n٤٠ - الحسين بن محمد بن محمد بن علي بن حاتم أبو علي الروذباري الطوسي، الإمام، المسند سمع \"السنن\" لأبي داود من أبي بكر محمد بن بكر بن داسة، وحدث بها عنه الحافظ أبو بكر أحمد بن الحسين البيهقي. توفي في ربيع الأول سنة (٤٠٣ هـ).\nانظر: \"الأنساب\" للسمعاني ٣/ ١٠٠، \"التقييد\" لابن نقطة (ص ٢٣٢،","vol":"1","page":66},{"text":"٢٤٩)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢١٩.\n٤١ - الربيع بن محمد أبو الطيب الحاتمي.\n٤٢ - النعمان بن محمد بن محمود بن النعمان أبو نصر الجرجاني، التاجر الدهقان. سكن نيسابور، سديد صالح، فاضل، كتب الكثير وجمع وصنَّف أبوابًا، روى عن أبي يعقوب البجري، وأبي حاجب الجهني، مات بنيسابور سنة (٣٩٦ هـ)، وقيل: (٣٩٧ هـ).\nانظر: \"تاريخ جرجان\" للسهمي (٤٨٠)، \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٥٩٨).\n٤٣ - حمد بن محمد بن حمد بن مرداس أبو منصور البوزجاني الحاكم الفقيه. تفقه ببلخ عند أبي القاسم الصفار، ثم سكن نيسابور، سمع منه الحاكم أبو عبد الله. مات سنة (٣٨٦ هـ).\nانظر: \"الأنساب\" للسمعاني ١/ ٤١٢.\n٤٤ - زاهر بن أحمد بن محمد بن عيسى، أبو علي السرخسي، الإمام العلامة، فقيه خراسان، شيخ القرَّاء والمحدثين. قال الحاكم: كان قد قرأ علي أبي بكر ابن مجاهد. . . وكانت كتبه تَرِد عليَّ على الدوام. توفي سنة (٣٨٩ هـ).\nانظر: \"الأنساب\" للسمعاني ٣/ ٢٤٤، \"المنتظم\" لابن الجوزي ٥/ ١٥، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٧٦، \"طبقات الشافعية\" للسبكي ٣/ ٢٩٣، \"غاية النهاية\" لابن الجزري ١/ ٢٨٨.\n٤٥ - سعيد بن عبد الله بن سعيد بن إسماعيل بن أبي عثمان أبو عمرو الحيري.","vol":"1","page":67},{"text":"٤٦ - سعيد بن محمد بن محمد بن إبراهيم أبو عثمان الزعفراني الحيري المقرئ. شيخ كبير ثقة صالح، كثير السماع، كثير الحديث والشيوخ، عالم بالقراءات، مقصود في علم القراءات. قال أبو الحسن: قرأت من خط أبي صالح الحافظ: إنه تغيَّر بعض التغير في آخر أمره. وحكي عن بعض الثقات أنه خلط في بعض مسموعاته. توفي في جمادى الأولي سنة (٤٢٧ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (٧٢٨)، \"توضيح المشتبه\" لابن ناصر الدين ٢/ ٤٩٦.\n٤٧ - سهل بن محمد بن سعيد أبو العباس المروزي.\n٤٨ - سهل بن محمد بن سليمان بن موسى، أبو الطيب النيسابوري الصعلوكي شيخ الشافعية بخراسان، ومفتيها. قال الخليلي: الإمام في وقته، متفق عليه، عديم النظير في وقته علمًا، وديانة. توفي سنة (٤٠٤ هـ).\nانظر: \"الإرشاد\" للخليلي ٣/ ٨٦١، \"الأنساب\" للسمعاني ٣/ ٥٤٠، \"طبقات الفقهاء الشافعية\" لابن الصلاح ١/ ٤٨٠.\n٤٩ - شعيب بن محمد بن شعيب بن محمد بن إبراهيم أبو صالح العجلي البيهقي. سمع أبا نعيم عبد الملك بن عدي، ومحمد بن حمدون، وأبا حامد ابن الشرقي، ومكي بن عبدان. روى عنه الحاكم أبو عبد الله، وأبو عثمان سعيد البحيري وغيرهما، وفي \"المنتخب من السياق لتاريخ نيسابور\": مستور من أهل النواحي، توفي سنة (٣٩٦ هـ).","vol":"1","page":68},{"text":"انظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (٨٠١)، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٣٠٣.\n٥٠ - شيبة بن محمد أبي أحمد بن أحمد بن شعيب بن هارون أبو محمد الشعيبي. ذكره الحاكم في \"تاريخ نيسابور\" فقال: سمع الحديث بإفادة أبيه من جماعة من الشيوخ، وكان من الصالحين، سمعه أبوه سنة إحدى وعشرين وثلاث مئة وفي \"المنتخب من السياق لتاريخ نيسابور\": مشهور من أهل بيت الحديث والورع والديانة. سمع من أبيه وعلي بن محمد الوراق، وأقاربه محدثون. وتوفي في المحرم سنة (٣٩٥ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (٨٠٢)، \"الأنساب\" للسمعاني ٣/ ٤٣٥، \"تاريخ الإسلام\" للذهبي ٢٧/ ٣١٥.\n٥١ - طاهر بن علي بن الحسين بن محمد بن عصمة أبو القاسم الصوفي، المقرئ. من وجوه أصحاب الإمام ابن مهران، قرأ للعشرة عليه.\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (٨٥٣)، \"غاية النهاية\" لابن الجزري ١/ ٣٤١.\n٥٢ - ظفر بن محمد بن أحمد بن محمد بن زبارة أبو منصور الحسيني. قال عبد الغافر: خرَّج له الحاكم أبو عبد الله \"الفوائد\"، وسمع الخلق منه، وكانت أصوله وسماعاته صحيحة، ثم احترق قصره بما فيه من الكتب، فضاعت أصوله، فبعد ذلك كانت تقرأ عليه مسموعاته من الفروع التي كتبت من أصوله وعورضت بها إلى آخر عمره. توفي سنة (٤١٠ هـ).","vol":"1","page":69},{"text":"انظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (ص ٢٧٥)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٦٣.\n٥٣ - عبد الخالق بن علي بن عبد الخالق بن إسحاق، أبو القاسم المؤذن المحتسب، الشافعي، النيسابوري. مشهور، ثقة، كثير الحديث والرواية، مبارك الإسناد، سديد الطريق، آمر بالمعروف، شديد في النهي عن المنكر. توفي (٤٠٥ هـ).\nانظر: \"التدوين في أخبار قزوين\" للرافعي ٣/ ٤٧٩ - ٤٨٠، \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١١٨٨)، \"تاريخ الإسلام\" للذهبي ٢٨/ ١١٥.\n٥٤ - عبد الرحمن بن أحمد بن جعفر أبو القاسم الحيري.\n٥٥ - عبد الرحمن بن أحمد بن عبد الله بن نوح أبو سعيد.\n٥٦ - عبد الرحمن بن عبد الله بن علي بن سمقويه وفي \"طبقات السبكي\" سحنويه بن حمشاذ أبو بكر المُزكِّي الشافعي النيسابوري. ذكره الذهبي، وقال: روى عن أبي العباس الأصم وغيره، ودَرَّس الفقه سنين. توفي سنة (٤٠٠ هـ).\nانظر: \"تاريخ الإسلام\" للذهبي ٢٧/ ٣٨٤، \"طبقات الشافعية الكبرى\" للسبكي ٥/ ١٠٥.\n٥٧ - عبد الرحمن بن محمد بن إبراهيم بن محمد بن يحيى بن سختويه، أبو الحسن وأبو عبد الله الطبراني ابن أبي إسحاق المزكي، من فقهاء نيسابور، كان من عقلاء الرجال والعبّاد، ثقة. توفي سنة (٣٩٧ هـ).","vol":"1","page":70},{"text":"انظر: \"تاريخ بغداد\" للخطيب ١٠/ ٣٠٢، \"سير أعلام النبلاء\" للذهبي ٤٩٧/ ١٦.\n٥٨ - عبد الرحمن بن محمد بن أحمد أبو محمد المزكي. سمع: أبا العباس محمد بن يعقوب، وأبا بكر محمد بن أحمد بن بالويه البالوي، وأبا جعفر محمد بن غالب بن حرب. سمع منه: أبو على الحسين بن على الحافظ والحاكم. قال عبد الغافر: أحد الثقات المتقنين والأمناء المعروفين. ومات في شعبان سنة (٤١٠ هـ) قال الذهبي: الرئيس الأوحد، الثقة المسند، وكان من وجوه البلد، وكان صادقا أمينا.\nانظر: \"الأنساب\" للسمعاني ١/ ١٢٧، \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (ص ٢٩٥)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٤٠.\n٥٩ - عبد الرحمن بن محمد بن أحمد بن حبيب بن الليث بن شبيب أبو زيد القاضي النيسابوري الفقيه، وصفه عبد الغافر الفارسي بالإمام، أحد أئمة أصحاب الشافعي ومدرسيهم، وقال: وكان كثير الشيوخ، صحيح السماع. حدث عن الأصم، وأبي بكر الصبغي، والبيهقي، وعنه: القشيري، وابن أبي زكريا. توفي سنة (٤١٣ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (ص ٣٠٢)، \"طبقات الشافعية الكبرى\" للسبكي ٥/ ١٠٩، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٣٨.\n٦٠ - عبد الرحمن بن محمد بن يحيى بن ياسر أبو الحسن التميمي، الدمشقي الجَوْبَري. ذكر الذهبي عن أحد الذين أخذوا عن عبد الرحمن،","vol":"1","page":71},{"text":"ويدعى الكتاني، أنه قال عنه: كان يحسن المتون، وجدت سماعه في \"صحيح البخاري\"، ثم قال: مات في صفر سنة (٤٢٥ هـ).\nانظر: \"الأنساب\" للسمعاني ٢/ ١٠٨، \"سير أعلام النبلاء\" للذهبي ١٧/ ٤١٥، \"شذرات الذهب\" لابن العماد ٣/ ٣٨٥.\n٦١ - عبد الرحيم بن أحمد بن محمد بن إبراهيم أبو سهل الضرير.\n٦٢ - عبد السلام بن أحمد بن داود بن عبد الصمد أبو محمد الهاشمي البغدادي.\n٦٣ - عبد الله بن أحمد بن محمد بن عبد الله بن بالويه أبو محمد البالوي الحيري لم يذكر بجرح أو تعديل.\n٦٤ - عبد الله بن حامد بن محمد بن عبد الله بن علي بن رستم بن ماهان، أبو محمد الماهاني، الأصبهاني الوزان الفقيه، الواعظ، من أهل نيسابور، ولد بنيسابور، وتفقه علي أبي الحسن البيهقي، ثم خرج إلى أبي علي ابن أبي هريرة، وتعلم الكلام من أبي علي الثقفي، وأعيان الشيوخ، وسمع بنيسابور أبا حامد ابن الشرقي، ومكي بن عبدان، وأقرانهما، روى عثه الحاكم وغيره. توفي سنة (٣٨٩ هـ) وهو ابن (٨٣) سنة.\nانظر: \"الأنساب\" للسمعاني ٥/ ١٨٢ وتصحف فيه إلى (عبد الله بن جابر)، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٣٠٦، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٢.\n٦٥ - عبد الله بن عبد الرحمن الدقاق.\n٦٦ - عبد الله بن محمد أبو محمد الهروي الهاروني.","vol":"1","page":72},{"text":"٦٧ - عبد الله بن محمد بن إبراهيم أبو القاسم الحرضي.\n٦٨ - عبد الله بن محمد بن أبي بكر أبو القاسم البابي.\n٦٩ - عبد الله بن محمد بن أحمد بن عقيل أبو محمد الأنصاري.\n٧٠ - عبد الله بن محمد بن الطيب أبو محمد.\n٧١ - عبد الله بن محمد بن عبد الله أبو القاسم النهدي.\n٧٢ - عبد الله بن محمد بن عبد الله أبو محمد الماسرجي.\n٧٣ - عبد الله بن محمد بن عبد الله بن أحمد بن همردان، أبو أحمد الرازي.\n٧٤ - عبد الله بن محمد بن عبد الله بن علي بن زياد أبو القاسم السّمَّذي الدورقي. سمع أبا بكر محمد بن حمدون وأبا حامد ابن الشرقي. حدث عنه: أبو سعيد عبد الرحمن بن حمدان النصروي، وأبو عبد الرحمن السلمي، والحاكم النيسابوري، توفي سنة (٣٩١ هـ).\nانظر: \"الأنساب\" للسمعاني ٧/ ٢١٧، \"التقييد\" لابن نقطة (٣٨٤)، \"توضيح المشتبه\" لابن ناصر الدين ٥/ ١٧٠ - ١٧١.\n٧٥ - عبد الله بن محمد بن عبد الله -وقيل: ابن عبد- أبو محمد الفامني، وقيل: القايني. وقيل: القايني. وقيل: القاري. ولعله الماسرجي السابق.\n٧٦ - عبد الله بن يحيى العدل.\n٧٧ - عبد الله بن يوسف بن أحمد بن بامويه أبو محمد الأردستاني الأصبهاني. نزيل نيسابور. قال الخطيب: وكان ثقة. وقال السمعاني:","vol":"1","page":73},{"text":"كان أحد الثقات المكثرين، وكان له قدم ثابت في التصوف، وعاش حتى صارت إليه الرحلة. ولد سنة (٣١٥ هـ)، وتوفي في رمضان سنة (٤٠٩ هـ).\nانظر: \"الأنساب\" للسمعاني ١/ ١٠٨، \"معجم البلدان\" لياقوت ١/ ١٤٦، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٣٩، \"تاريخ بغداد\" للخطيب ١٠/ ١٩٨.\n٧٨ - عبد الملك بن أبي عثمان واسمه محمد بن إبراهيم الزاهد أبو سعد النيسابوري الخركوشي. قال الخطيب: كان ثقة، صالحًا، ورعًا، زاهدًا. توفي سنة (٤٠٦ هـ)، وقال الذهبي: توفي في جمادى الأولي سنة (٤٠٧ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١٠/ ٤٣٢، \"الأنساب\" للسمعاني ٢/ ٣٥٠، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٥٦.\n٧٩ - عبد الملك بن الحسن بن محمد بن إسحاق بن الأزهر أبو نعيم الأزهري الإسفراييني الشيخ العالم، مُسند خراسان. قال الحافظ عبد الغافر: كان صالحًا ثقةً، حضر إلى نيسابور في آخر عمره، ولم يُعهد بعد ذلك المجلس مثله لقراءة الحديث كما حدثنا الثقات، وعاد إلى إسفرايين، وذلك في سنة تسع وثلاث مئة. وقال الحاكم: رأيت سماعاته التي نظرت فيها صحيحة وقد خرجت عنه في \"الصحيح\". توفي سنة (٤٠٠ هـ).\nانظر: \"الأنساب\" للسمعاني ١/ ١٤٤، \"العبر\" للذهبي ٢/ ١٩٧، \"سير أعلام النبلاء\" للذهبي ١٧/ ٧١، \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٠٧٤).","vol":"1","page":74},{"text":"٨٠ - عبد الملك بن علي أبو حنيفة القزويني، شيخ روى بنيسابور التفسير المعروف بـ \"الواضح\"، رواه عنه أبو عبد الله الحسين بن محمد الدامغاني، والثعلبي.\nانظر: \"التدوين في أخبار قزوين\" للرافعي ٣/ ٢٧١.\n٨١ - عبد الملك بن محمد بن أحمد بن حبيب أبو سهل المقرئ.\n٨٢ - عبيد الله بن محمد بن عبد الله بن محمد، أبو الفضل الفامي. سمع أبا العباس السراج، وأكثر عنه لعلو سنده، قال الحاكم: سماعاته بخط أبيه صحيحة.\nروى عنه سعيد العيار وآخرين.\nانظر: \"تاريخ الإسلام\" للذهبي ٢٧/ ١٦٨، \"شذرات الذهب\" لابن العماد الحنبلي ٣/ ١٢٨.\n٨٣ - عبيد الله بن محمد بن محمد بن مهدي بن سعيد بن عاصم أبو محمد النيسابوري القشيري الصيدلاني الأصم العدل. قال الذهبي: ثقة رضى. قال أبو صالح المؤذن: دخلت عليه فقرأ علي جزءًا من حديث الأصم بلفظه، وكان صحيح السماع وروى عنه البيهقي في \"سننه\".\nانظر: \"تاريخ الإسلام\" ٢٨/ ١٩١.\n٨٤ - عروة بن محمد بن عروة، أبو القاسم وأبو الهيثم.\n٨٥ - عقيل بن محمد بن أحمد الجرجاني الإستراباذي الفقيه.\n٨٦ - علي بن أحمد بن إبراهيم بن الحسن السكري المؤذن الأعرج أبو الحسن، نبيل من أصحاب أبي عبد الرحمن السلمي، حدث عن الأصم، وابن نجيد، وابن مطر، توفي سنة (٤١٠ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٢٥٠)، \"تاريخ","vol":"1","page":75},{"text":"الإسلام\" للذهبي ٢٨/ ٢٠٨.\n٨٧ - علي بن الحارث أبو الحسن البيَّاري الخراساني، صاحب كتاب \"شرح الحماسة\" و\"صناعة الشعر\"، قال الباخرزي: عنده مُفصل الفضل ومجموعُه، ومرأى الأدب ومسموعه، ومعدن العلم وينبوعه. والذي تشد إليه الرحال، وتزم نحوه الجمال، ويقصد محله القصاد، وينثال على مناهله الروَّاد.\nانظر: \"دمية القصر\" للباخرزي (ص ٣٥٢)، \"إنباه الرواه\" للقفطي ٢/ ٢٧٤.\n٨٨ - علي بن محمد بن الحسن بن محمد أبو الحسين أو الحسن الخبَّازي الكبير الجرجاني المقرئ. قال ابن الجزري: إمام ثقة، مؤلف محقق. توفي بنيسابور سنة (٣٩٨ هـ).\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٥٧٧، \"توضيح المشتبه\" لابن ناصر الدين ٢/ ٤٦٠.\n٨٩ - علي بن محمد بن القاسم بن حجر أبو الحسن الجرجاني الشاعر المعروف ببارع، سكن بخارى. روى عن: أبي أحمد ابن عدي، وأبي بكر الإسماعيلي، وجماعة.\nانظر: \"تاريخ جرجان\" للسهمي (ص ٣٥٤، ٥٦٦).\n٩٠ - علي بن محمد بن سعيد أبو الحسن السرخسي الخطيب.\n٩١ - علي بن محمد بن علي بن حسين بن شاذان بن السقا أبو الحسن الإسفراييني، القاضي، الإمام، الحافظ الناقد، من أولاد أئمة الحديث. توفي سنة (٤١٤ هـ).","vol":"1","page":76},{"text":"انظر: \"سير أعلام النبلاء\" للذهبي ١٧/ ٣٠٥.\n٩٢ - علي بن محمد بن محمد بن أحمد أبو الحسن البغدادي الطرازي، الشيخ الكبير، مسند خراسان، من كبار النيسابوريين.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٧/ ٤٠٩.\n٩٣ - عمر بن أحمد بن محمد بن عمر أبو حفص الجُوري لم يذكر بجرح أو تعديل.\n٩٤ - كامل بن أحمد بن محمد بن أحمد بن جعفر أبو جعفر العزائمي المستملي النيسابوري، النحوي، مشهور، حافظ، عارف بالنحو، بارع في الرواية، حسن القراءة. قال عبد الغافر: ثقة، صحيح الرواية. حدث في سنة (٤٠٥ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (ص ٤٢٦)، \"بغية الوعاة\" للسيوطي ٢/ ٢٦٦.\n٩٥ - محمد بن إبراهيم بن علي بن عاصم بن زاذان أبو بكر الأصبهاني المشهور بابن المقرئ، صاحب \"المعجم الكبير\". قال ابن مردويه: هو ثقة مأمون صاحب أصول. وقال أبو نعيم: محدث كبير، ثقة صاحب مسانيد. مات سنة (٣٨١ هـ).\nانظر: \"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٢٦٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٣٩٨، \"غاية النهاية\" لابن الجزري ٢/ ٤٥.\n٩٦ - محمد بن إبراهيم بن يحيى أبو بكر النيسابوري، الكسائي، الشيخ النحوي البارع. قال الذهبي: تخرَّج به جماعة في العربية، وروى \"صحيح مسلم\" عن ابن سفيان، رواه عنه أبو مسعود أحمد","vol":"1","page":77},{"text":"ابن محمد البجلي، وذلك إسناد ضعيف. وقال في \"ميزان الاعتدال\": غمزه الحاكم، فقال: روى الحديث من غير أصل. توفي في سنة (٣٨٥ هـ).\nانظر: \"الأنساب\" للسمعاني ٥/ ٦٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٦٥، \"ميزان الاعتدال\" للذهبي ٣/ ٤٥٠، \"لسان الميزان\" لابن حجر ٥/ ٢٦.\n٩٧ - محمد بن أبي إسماعيل علي بن الحسين بن الحسن بن القاسم أبو الحسن الصوفي السني. سمع: أبا يعقوب الأذرعي، وأبا الميمون بن راشد، وجعفر بن محمد بن عديس وجماعة. روى عنه: الحاكم أبو عبد الله، وأبو سعد الجنزرودي، وأبو عبد الرحمن السلمي. قال شيرويه: ثقة صدوق. توفي سنة (٣٩٣ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ٩٠ - ٩١، \"الأنساب\" للسمعاني ٥/ ٦٠٧، \"تاريخ دمشق\" لابن عساكر ٥٤/ ٣٠٢.\n٩٨ - محمد بن أحمد بن إبراهيم بن حمدون أبو بكر الأشناني، أكثر الخطيب من الرواية عنه.\n٩٩ - محمد بن أحمد بن عبد الأعلى بن القاسم أبو عبد الله المقرئ الوَرْشي، المغربي، الأندلسي. ذكره الحاكم في \"تاريخ نيسابور\" وقال: من الصالحين المذكورين بالتقدم في علم القرآن، سمع بمصر والشام والحجاز والعراقين والجبال وأصبهان الكثير بعد الخمسين، وورد نيسابور بعد السبعين وثلاث مئة، بعد أن سكنها سبع سنين. قال السمعاني: قلت: سمع بأصبهان علي بن المرزبان الأصبهاني،","vol":"1","page":78},{"text":"وبكور الأهواز عبد الواحد بن خلف الجُنْديسابوري، وبفارس أحمد ابن عبد الرحمن بن الجارود الرقي.\nانظر: \"الأنساب\" للسمعاني ٥/ ٥٩١.\n١٠٠ - محمد بن أحمد بن عبد الله أبو بكر المزكي المنصوري لم يذكر بجرح أو تعديل.\n١٠١ - محمد بن أحمد بن عبدوس بن أحمد أبو بكر المزكي الحيري النيسابوري، النحوي، الفقيه. روى عنه أبو عبد الله الحاكم، وقال: عقدتُ له مجلس الإملاء سنة ثمان وثمانين، توفي سنة (٣٩٦ هـ).\nانظر: \"إنباه الرواه\" للقفطي ٣/ ٥٦، \"سير أعلام النبلاء\" للذهبي ١٧/ ٥٧. وتفسيره ذكره حاجي خليفة في \"كشف الظنون\" ١/ ٤٤٠.\n١٠٢ - محمد بن أحمد بن علي بن نصير بن عبد الله؛ أبو عبد الله النصيري النيسابوري. قال الحاكم: وليس الحديث من شأن الشيخ. وقال السمعاني: المعدل، من أكابر الشهود، ومتوسط التجار. خرج له أبو بكر البغدادي فوائده لخروجه إلى الحج. توفي في محرم سنة (٣٨٩ هـ).\nانظر: \"سؤالات مسعود السجزي للحاكم\" (ص ٧١)، \"تاريخ بغداد\" للخطيب ١/ ٣٢١، \"الأنساب\" للسمعاني ٥/ ٤٩٩ - ٥٠٠، \"اللباب في تهذيب الأنساب\" لابن الأثير ٣/ ٣١٣، \"تاريخ الإسلام\" للذهبي ٢٧/ ١٨٧.\n١٠٣ - محمد بن أحمد بن محمد التمار أبو بكر.\n١٠٤ - محمد بن أحمد بن محمد بن إبراهيم بن عبدة بن قطبة بن سليط أبو العباس السليطي التميمي، من أهل نيسابور. قال السمعاني:","vol":"1","page":79},{"text":"كان شيخًا صالحًا سديدًا، حسن السيرة. ثم قال: روى عنه الحاكم أبو عبد الله، وذكره في \"تاريخ نيسابور\".\nانظر: \"الأنساب\" للسمعاني ٣/ ٢٨٤.\n١٠٥ - محمد بن أحمد بن محمد بن أحمد بن شاذان، أبو أحمد الرازي الصيدلاني الشافعي الأديب. دين ثقة مشهور. توفي سنة (٤١٥ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٨).\n١٠٦ - محمد بن أحمد بن محمد بن عقيل أبو بكر القطان، النيسابوري. يروي عن محمد بن أحمد بن دلويه وعلي بن عبدان، وعنه الحاكم وأبو علي الصابوني، توفي سنة (٣٨٨ هـ).\nانظر: \"تاريخ الإسلام\" للذهبي. ٢٧/ ١٧٣.\n١٠٧ - محمد بن أحمد بن محمد بن يعقوب المزكي أبو عبد الله.\n١٠٨ - محمد بن الحسن ابن فورك أبو بكر الأصبهاني. بلغت مصنفاته قريبا من مئة مصنف في أصول الدين والفقه ومعاني القرآن، وكان مؤلفا في التفسير. قال الذهبي: كان أشعريا، رأسا في فن الكلام، أخذ عن أبي الحسن الباهلي صاحب الأشعري. توفي سنة (٤٠٦ هـ).\nانظر: \"إنباه الرواه\" للقفطي ٣/ ١١٠، \"طبقات الشافعية الكبرى\" للسبكي ٤/ ١٢٧، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢١٤، \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١).\n١٠٩ - محمد بن الحسين بن داود بن علي بن عيسى بن محمد بن","vol":"1","page":80},{"text":"القاسم بن الحسن بن علي بن أبي طالب أبو الحسن. روى عنه الحاكم والبيهقي، وأثنى عليه الحاكم. توفي سنة (٤٠١ هـ) قلت: قد صحح له البيهقي إسناد حديث رواه من طريقه فقال ٥/ ١٤٢: هذا إسناد صحيح. انظر: \"طبقات الشافعية\" لابن الصلاح ١/ ١٤٨، \"سير أعلام النبلاء\" للذهبي ١٧/ ٩٨.\n١١٠ - محمد بن الحسين بن محمد بن موسى أبو عبد الرحمن الأزدي السلمي النيسابوري، كبير الصوفية، صاحب التصانيف. قال الخليلي: ثقة متفق عليه من الزهاد. وقال محمد بن يوسف القطان: كان يضع الحديث للصوفية. وقال الخطيب البغدادي: محله كبير، وكان مع ذلك صاحب حديث، مجوِّدا وقال السراج: مثله -إن شاء الله- لا يتعمد الكذب. ونسبه إلى الوهم. وقال الذهبي: وفي الجملة ففي تصانيفه أحاديث وحكايات موضوعة. وقال كذلك: تكلموا فيه، وليس بعمدة، روى عن الأصم، وطبقته، وعني بالحديث ورجاله، وفي القلب مما يتفرد به، وقال في \"ميزان الاعتدال\": متكلم فيه. توفي سنة (٤١٢ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٢/ ٢٤٨، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٤٧، \"ميزان الاعتدال\" للذهبي ٣/ ٥٢٣.\n١١١ - محمد بن الحسين بن نجيد بن عبد الكريم أبو الحسن.\n١١٢ - محمد بن الفضل بن محمد بن إسحاق بن خزيمة أبو الطاهر السلمي النيسابوري. قال الحاكم: عقدت له مجلس التحديث في سنة ثمان وستين وثلاث مئة، ودخلت بيت كتب جده، وأخرجت له منها","vol":"1","page":81},{"text":"مئتين وخمسين جزءًا من سماعاته الصحيحة، ومد يده إلى كتب غيره فقرأ منها، ثم إنه مرض وتغير بزوال عقله في ذي الحجة سنة أربع وثمانين، ثم أتيته فوجدته لا يعقل. قال العراقي: فعلي هذا يكون مدة اختلاطه سنتين وخمسة أشهر. وقال الذهبي: وما أراهم سمعوا منه إلا في حال وعيه، فإن من زال عقله كيف يمكن السماع منه، بخلاف من تغير، ونسي، وانهرم. توفي سنة (٣٨٧ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٠، \"لسان الميزان\" لابن حجر ٥/ ٣٤١، \"التقييد والإيضاح\" للعراقي (ص ٤٤٢).\n١١٣ - محمد بن القاسم بن أحمد المرتب أبو الحسن الماوردي القلوسي الفارسي النيسابوري الفقيه الأصولي المفسر، صاحب كتاب \"المصباح\" والتصانيف المشهورة، سمع الكثير، وجمع الأبواب. توفي سنة (٤٢٢ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (٤٣).\n١١٤ - محمد بن جعفر بن الحسن أبو زرعة.\n١١٥ - محمد بن جعفر بن عبد الكريم بن بديل أبو الفضل الجرجاني المقرئ الخزاعي. صنف كتبا في القراءات، روى عن أبي بكر القطيعي والحسن بن سعيد المطوعي وأبي علي بن حبش مات بآمل سنة (٤٠٨).\nانظر: \"تاريخ جرجان\" لأبي القاسم الجرجاني (ص ٤٥٨)، \"معرفة القراء الكبار\" للذهبي (ص ٢١٢).\n١١٦ - محمد بن حسان أبي الوليد بن محمد أبو عبد الله القرشي","vol":"1","page":82},{"text":"النيسابوري. الفقيه الشافعي، أفتى، ودرس زمن أبيه، وروى عن ابن الشرقي، وابن عبدان، وعنه الحاكم وجماعة. توفي في شوال سنة (٣٨٦ هـ)، وله أربع وثمانون سنة.\nانظر: \"تاريخ الإسلام\" للذهبي ٢٧/ ١٢٥، \"طبقات الشافعية\" للأسنوي ٢/ ٤٧٣.\n١١٧ - محمد بن حمويه.\n١١٨ - محمد بن عبد الله بن حمدون أبو سعيد النيسابوري العالم، الزاهد، الصالح، لم يذكر بجرح أو تعديل، ووصفه المصنف بأنه ثقة أمين.\n١١٩ - محمد بن عبد الله بن حمشاذ أبو منصور النيسابوري الحمشاذي. قال الذهبي: تفقَّه وبرع، وأتقن علم الجدل والكلام والنظر، وأخذ النحو عن أبي عمر الزاهد، وكان عابدا، متألهًا، واعظًا، مجاب الدعوة، منقبضًا عن أبناء الدنيا. بالغ في تقريظه الحاكم، وقال: ظهر له من مصنفاته أكثر من ثلاث مئة كتاب مصنف. توفي سنة (٣٨٨ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٨، \"الوافي بالوفيات\" للصفدي ٣/ ٣١٧، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ١٧٩.\n١٢٠ - محمد بن عبد الله بن محمد بن حمدويه بن نعيم بن الحكم أبو عبد الله الحاكم الضبي المعروف بابن البيِّع، الطهماني النيسابوري الشافعي المعروف بابن البيِّع، صاحب \"المستدرك على الصحيحين\"، \"تاريخ نيسابور\" وغيرهما من المصنفات. قال الخطيب البغدادي: كان","vol":"1","page":83},{"text":"من أهل الفضل والعلم والمعرفة والحفظ، وكان ثقة. قال عبد الغافر: الحاكم أبو عبد الله هو إمام أهل الحديث في عصره، العارف به حق معرفته. . .، ثم قال: ومن تأمل كلامه في تصانيفه، وتصرفه في أماليه، ونظره في طرق الحديث، أذعن بفضله، واعترف له بالمزية علي من تقدمه، وإتعابه من بعده، وتعجيزه اللاحقين عن بلوغ شأوه، عاش حميدًا، ولم يخلف في وقته مثله. وقال الذهبي: سمع من نحو ألفي شيخ. . . وصنَّف وخرَّج، وجرَّح وعدَّل، وصحَّح وعلَّل، وكان من بحور العلم على تشيع قليل فيه. وقال في \"ميزان الاعتدال\": إمام صدوق. توفي سنة (٤٠٥ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٥/ ٤٧٣، \"الأنساب\" للسمعاني ١/ ٤٣٢، \"المنتظم\" لابن الجوزي ١٥/ ١٠٩، \"سير أعلام النبلاء\" للذهبي ١٧/ ١٦٢، \"ميزان الاعتدال\" للذهبي ٣/ ٦٠٨، \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١)، \"طبقات الحفاظ\" للسيوطي (٩٢٩).\n١٢١ - محمد بن عبد الله بن محمد بن زكريا أبو بكر الشيباني، الجوزقي النيسابوري الخراساني. الإمام الحافظ، صاحب \"الصحيح\" المخرَّج علي كتاب مسلم، وله \"المتفق والمفترق\" و\"الأربعون\". قال أبو يعلى الخليلي: ثقة، متفق عليه، سألت عنه الحاكم، فأثنى عليه، ووثقه. توفي سنة (٣٨٨ هـ).\nانظر: \"الإرشاد\" للخليلي ٣/ ٨٥٩، \"الأنساب\" للسمعاني ٢/ ١١٩، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٣.\n١٢٢ - محمد بن علي بن أحمد بن إبراهيم أبو جعفر البوناباذي","vol":"1","page":84},{"text":"الخَلْقَاني.\n١٢٣ - محمد بن علي بن الحسين بن الحسن أبو الحسن العلوي الحسني الزيدي الهمداني، المُلقب بالوصي، ولد: سنة عشر وثلاث مئة. وسمع من: إسماعيل الصفار، وخيثمة الأطرابلسي، والأصم وابن الأعرابي، وأبي الميمون بن راشد، وغيرهم. وعنه: محمد بن عيسى، وعبد الرحمن بن أبي الليث الصفار، ومحمد بن عمر بن عزيز، وغيرهم. ثقة صدوق. مات سنة (٣٩٣ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٧/ ٧٧.\n١٢٤ - محمد بن علي بن سهل بن مصلح أبو الحسن النيسابوري الشافعي الماسَرْجِسي شيخ الشافعية في عصره، وأحد أصحاب الوجوه. قال الحاكم: وكان من أعرف أصحابنا بالمذهب وترتيبه وفروع المسائل، تفقه بخراسان والعراق والحجاز، وعقد له مجلس الدرس والنظر. توفي سنة (٣٨٤ هـ).\nانظر: \"الأنساب\" للسمعاني ٥/ ١٧٠، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٤٦، \"طبقات الشافعية\" للأسنوي ٢/ ٣٨٠.\n١٢٥ - محمد بن علي بن محمد أبو نصر الشيرازي الفقيه التاجر نَزِيلُ نَيْسَابُورَ، وَالِدُ أَبِي عُبَيْدِ اللهِ الشِّيرَازِيّ، الفاضل الثقة الأمين. سمع عن الأصم، وأبي عبد الله الشيباني الحافظ، وأبي بكر الشافعي، وابن الصواف، وغيرهم، توفي سنة تسع وأربع مئة ودفن بباب معمر.\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٥)، \"تاريخ","vol":"1","page":85},{"text":"الإسلام\" للذهبي ٩/ ١٤٥.\n١٢٦ - محمد بن محمد بن أحمد بن عثمان أبو بكر الطِّرازي البغدادي المقرئ. قال الخطيب: ذاهب الحديث، روى مناكير وأباطيل. وقال ابن الجزري: مقرئ محقق كامل، أخذ القراءة عرضًا على ابن مجاهد. توفي سنة (٣٨٥ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ٢٢٥، \"الأنساب\" للسمعاني ٤/ ٥٦، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٦٦، \"غاية النهاية\" لابن الجزري ٢/ ٢٣٧.\n١٢٧ - محمد بن محمد بن الحسن بن هانئ أبو بكر البزاز النيسابوري.\n١٢٨ - محمد بن محمد بن يعقوب بن إسماعيل بن الحجَّاج أبو الحسين الحجَّاجِي النيسابوري. الإمام الحافظ الثقة، لقبه أبو نعيم بعفان لثقته. وقال الحاكم: الصدوق الثبت. وقال الخطيب: كان ثبتًا حافظًا. توفي سنة (٣٦٨ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ٢٢٣، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٤٠، \"طبقات الحفاظ\" للسيوطي (٨٦٥).\n١٢٩ - محمد بن موسى بن أبان أبو بكر الأصبهاني.\n١٣٠ - محمد بن موسى بن الفضل بن شاذان أبو سعيد الصيرفي النيسابوري قال الصريفيني: الثقة الرضا، المشهور بالصدق والإسناد العالي. وقال الذهبي: الشيخ الثقة المأمون. توفي سنة (٤٢١ هـ).\nانظر: \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٧)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٣٥٠.","vol":"1","page":86},{"text":"انظر: \"الأنساب\" للسمعاني ٥/ ٣٤٤، \"المنتظم\" لابن الجوزي ١٤/ ١١٢، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٥٢، \"غاية النهاية\" لابن الجزري ١/ ٢٨٣، \"النجوم الزاهرة\" لابن تغري بردي ٣/ ٣١٧، \"طبقات الحفاظ\" للسيوطي (٨٠٤).\n١٣١ - منصور بن أحمد أبو صالح المشطبي.\n١٣٢ - مهدي بن عبد الله بن القاسم بن الحسن أبو محمد العلوي.\n١٣٣ - ناصر بن محمد أبو المكارم الأنصاري.\n١٣٤ - نافل [باقل] بن راقم بن أحمد بن عبد الجبار البابي القارئ.\n١٣٥ - هارون بن محمد بن هارون العطار. وقد ذكره الذهبي في \"سير أعلام النبلاء\" ١٧/ ٣٨٣ في شيوخ ابن فنجويه.\n١٣٦ - يحيى بن إبراهيم بن محمد بن يحيى أبو زكريا المزكي النيسابوري. قال الخليلي: ثقة. وقال عبد الغافر: وكان عديم النظير دينًا، وزهدًا، وورعًا، وصلاحًا، وإتقانًا، وصدقًا، واحتياطًا في الرواية ما كان يحدث إلا من كتابه يقرأ عليه؛ فينظر في أصله. توفي سنة (٤١٤ هـ).\nانظر: \"الإرشاد\" للخليلي ٣/ ٨٦٣، \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (ص ٤٨١)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٩٥، \"طبقات الشافعية\" للأسنوي ٢/ ٣٩٦.\n١٣٧ - يحيى بن إسماعيل بن يحيى بن زكريا بن حرب أبو زكريا النيسابوري المزكِّي الحَرْبي، نسبةً إلى الجد. قال السمعاني: من ثقات أهل نيسابور. وقال الذهبي: كان أديبًا، أخباريًا، عالمًا،","vol":"1","page":87},{"text":"متفنِّنًا، رئيسًا، محتشمًا، من أهل الصدق والأمانة علي بدعةٍ فيه، عُمِّر دهرًا واحتيج إليه. توفي سنة (٣٩٤ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١٤/ ٢٣٨، \"الأنساب\" للسمعاني ٢/ ١٩٨، \"سير أعلام النبلاء\" للذهبي ١٦/ ٥٤٣.\n١٣٨ - يحيى بن محمد بن الحسن بن هارون أبو القاسم المقرئ الفامي المعلم الزاهد الملقاباذي، شيخ سديد ورع عفيف، سمع من أبي علي الرفا الهروي، وروى كتاب \"الأموال\" لأبي عبيد وغير ذلك من المسانيد، وقرأ عليه الحفاظ، وحدث سنة (٣٩٠ هـ) وبعدها توفي.\nانظر \"المنتخب من السياق لتاريخ نيسابور\" (ص ٥٣٠).\n١٣٩ - يحيى بن محمد بن يحيى أبو بشر الكاتب، النيسابوري. ذكره الذهبي، وقال: روى عن الأصم، وعلي بن حمشاذ. وتوفي في شعبان سنة (٣٩٣ هـ).\nانظر: \"تاريخ الإسلام\" للذهبي ٢٧/ ٢٩٦.\n١٤٠ - يعقوب بن أحمد بن السري أبو القاسم الأرغياني العروضي النحوي.\nولم يكن هؤلاء المشايخ في فن واحد كما ذكر في تراجمهم فمنهم الأصولي، والفقيه، والمقرئ، واللغوي، والمتكلم. .، مما كان له أثر كبير في غزارة شخصية المصنف العلمية كما سبق أن أشرنا.\n* * *","vol":"1","page":88},{"text":"*<span data-type=\"title\" id=toc-51> المطلب الثاني: تلاميذه:</span>\nإنَّ هذا العلم ميراث النبوة، يأخذه كل جيل عمن سبقه، ويسلمه لمن بعده.\nولا تظهر مكانة الشيخ ومعرفة قدره وفضله بشكل جلي، إلا بالوقوف على آثاره في تلامذته، فإنَّ التلميذ أثر من آثار شيخه، وثمرة من ثماره، يشيع به ذكره، وينتشر علمه.\nوكبار الأئمة السالفين، ما كنا نعرف عنهم شيئًا لولا تلامذتهم الذين نشروا علمهم في كل مكان، وحملوا للناس في شتى البقاع آثارهم، وكم من الأئمة الذين اندثر ذكرهم، واضمحل أثرهم، وتلاشى صيتهم، بعد أن امتلأت الدنيا بسمعتهم في أثناء حياتهم. وما ذاك إلا لأنهم لم يُمنحوا تلامذة يحيون ذكرهم، ويحملون عنهم علمهم.\nوأبو إسحاق الثعلبي كان مقصد طلاب العلم في وقته، إذ كان يفد إليه الطلاب من كل حدب وصوب.\nحتى إنَّ أبا الفضل العروضي شيخ أبي الحسن الواحدي تلميذ الثعلبي، عاتب تلميذه الواحدي لما تأخر في طلب العلم عن الثعلبي (١). وقال له: أما آن لك أن تتفرغ لتفسير كتاب الله العزيز،\n_________\n(١) كان سبب تأخر الواحدي أنه أراد أن يُلم بالأدب أولًا، ليتدرج به إلى التفسير. كما نصَّ هو على ذلك عندما قال في جوابه لشيخه: إنما أتدرج بهذا إلى ذلك الذي تريد، وإذا لم أحكم الأدب، بجدٍّ وتعب، لم أرْمِ في غرَض التفسير من كثَب. \"مقدمة البسيط\" للواحدي ١/ ٤١٩.","vol":"1","page":89},{"text":"تقرأه على هذا الرجل الذي يأتيه البُعَداء من أقاصي البلاد (١). يعني أبا إسحاق الثعلبي. وكيف لا يكون الثعلبي كذلك، وهو إمام التفسير في عصره، ولو لم يكن للثعلبي إلا تفسيره \"الكشف والبيان\" لكان حقيقًا أن تُشد إليه الرحال، وتُضرب إليه أكباد الإبل. فكيف إذا عرفنا أن الثعلبي كان إمامًا في علوم أخرى، كالقراءات، والوعظ، وغيرهما (٢).\nوله أكثر من خمس مئة جزء كما نصَّ على ذلك تلميذه الواحدي (٣).\nإلا أنَّ الترجمة المقتضبة للإمام الثعلبي، حالت دون الوقوف على عدد كبير من تلامذته.\nويكفي الثعلبي شرفًا أن الإمام أبا الحسن الواحدي من تلامذته، وسأذكر الآن من وقفنا عليه من تلامذته:\n\n<span data-type=\"title\" id=toc-52>١ - الأستاذ أبو الحسن على بن أحمد بن محمد بن على الواحدي، النيسابوري، الشافعي</span>.\nالإمام العلامة، المفسِّر النحوي (٤). صاحب التفاسير الثلاثة \"البسيط\" و\"الوسيط\" و\"الوجيز\" و\"أسباب النزول\" وغيرها من المصنَّفات.\n_________\n(١) \"مقدمة البسيط\" ١/ ٤١٩.\n(٢) كما سيظهر عند الكلام عن مكانته العلمية.\n(٣) \"البسيط\" ١/ ٤٢٥.\n(٤) \"معجم الأدباء\" ١٢/ ٢٥٧، \"إنباه الرواه\" ٢/ ٢٢٣، \"سير أعلام النبلاء\" للذهبي ١٨/ ٣٣٩، \"طبقات السبكي\" ٥/ ٢٤٠، \"غاية النهاية\" ١/ ٥٢٣، \"طبقات المفسرين\" للداودي ١/ ٣٨٧.","vol":"1","page":90},{"text":"ويعد أبو الحسن الواحدي أشهر تلاميذ الإمام الثعلبي، وأخصّهم به، إذ لازمه أشد ملازمة، وأخذ عنه التفسير، وروى عنه تفسيره \"الكشف والبيان\" (١).\nقال عبد الغافر الفارسي في \"السياق لتاريخ نيسابور\": فأما أبو الحسن: فهو الإمام المصنّف المفسِّر النحوي، أستاذ عصره، وواحد دهره، أنفق صباه وأيام شبابه في التحصيل، فأتقن الأصول على الأئمة، وطاف على أعلام الأمة وسافر في طلب الفوائد، ولازم مجالس الثعالبي في تحصيل التفسير (٢).\nوسبق آنفًا أنَّ الواحدي ذكر في مقدمة تفسيره \"البسيط\" في أثناء كلامه عن شيخه أبي الفضل العروضي الذي أخذ عنه اللغة أن شيخه عاتبه يومًا من الأيام وقال له: إنَّك لم تبق ديوانًا من الشعر إلا قضيت حقه، أما آن لك أن تتفرغ لتفسير كتاب الله العزيز، تقرأه على هذا الرجل الذي يأتيه البُعَداء من أقاصي البلاد، وتتركه أنت على قرب ما بيننا من الجوار. قال الواحدي: يعني الأستاذ الإمام أحمد بن محمد بن إبراهيم الثعلبي ﵀ (٣).\nقال الواحدي: ثم فرغتُ للأستاذ الإمام أبي إسحاق أحمد بن محمد بن إبراهيم الثعلبي ﵀ إلى أن قال: وقرأت عليه من\n_________\n(١) سيأتي بيان ذلك عند توثيق نسبة الكتاب إلى مؤلفه.\n(٢) \"معجم الأدباء\" ١٢/ ٢٥٨، ٢٥٩.\n(٣) \"البسيط\" للواحدي ١/ ٤١٩.","vol":"1","page":91},{"text":"مصنفاته أكثر من خمس مئة جزء، وتفسيره الكبير، وكتابه المعنون بـ \"الكامل\" في علم القرآن، وغيرهما (١).\nويُلاحظ أنَّ الواحدي يثقل كثيرًا عن الثعلبي، إلا أنه لا يذكر اسمه، ولا يعزو إليه، إلا عندما يروي عنه بالسند.\nمات ﵀ بنيسابور سنة (٤٦٨ هـ).\n\n<span data-type=\"title\" id=toc-53>٢ - عبد الكريم بن عبد الصمد بن محمد بن على بن محمد القطَّان المعروف بأبي معشر الطَّبري</span>.\nالإمام في القراءات مصنِّف \"التلخيص\" و\"سَوْق العروس\" في القراءات المشهورة والغريبة. وكتاب \"الدر\" في التفسير و\"عيون المسائل\" و\"طبقات القراء\" وغير ذلك.\nوكان مقرئ أهل مكة في عصره، وقد روى \"تفسير الثعلبي\" عن مؤلفه، و\"مسند الإمام أحمد\" و\"تفسير النقاش\".\nقال السبكي: وكان من فضلاء الشافعية.\nوقال ابن الجزري: إمام عارف محقق، أستاذ كامل، ثقة صالح. توفي أبو معشر سنة (٤٧٨ هـ) بمكة (٢).\n\n<span data-type=\"title\" id=toc-54>٣ - أبو سعيد أحمد بن محمد بن على بن نمير الخوارزمي</span>، العلامة، الشافعي، الضرير، أحد أئمة المذهب ببغداد (٣).\n_________\n(١) المصدر السابق ١/ ٢٣٣.\n(٢) \"معرفة القراء الكبار\" للذهبي ١/ ٤٣٥، \"طبقات السبكي\" ٥/ ١٥٢، \"غاية النهاية\" ١/ ٤٠١، \"طبقات الداودي\" ١/ ٣٣٢.\n(٣) \"تاريخ بغداد\" ٥/ ٧١، \"سير أعلام النبلاء\" للذهبي ٨/ ١٨، \"طبقات الشافعية\" =","vol":"1","page":92},{"text":"قال الخطيب البغدادي: درس على أبي حامد الإسفراييني، وسكن بغداد، ودرَّس وأفتى، وكان له حلقة في جامع المنصور للفتوى والنظر، وكان حافظًا متقنًا للفقه، يقال لم يكن في وقته من الشيوخ بعد أبي الطيب الطبري أفقه منه، وكان يقدَّم على أبي القاسم الكرخي، وأبي نصر الثابتي، وحدَّث عن أبي القاسم بن الصيدلاني. كتبتُ عنه، وكان صدوقًا (١).\nوالخوارزمي هذا روى تفسير الثعلبي عن شيخه.\nوالإمام البغوي ﵀ روى تفسير الثعلبي عن الخوارزمي كما نصَّ على ذلك في مقدمة تفسيره \"معالم التنزيل\" (٢).\nتوفي أبو سعيد سنة (٤٤٨ هـ).\n\n<span data-type=\"title\" id=toc-55>٤ - أحمد بن خلف الشِّيرازي:</span>\nروى تفسير الثعلبي عن شيخه.\nومن طريق الشيرازي: روى ابن الأثير تفسير الثعلبي، في كتابه \"أسد الغابة في معرفة الصحابة\" (٣).\n\n<span data-type=\"title\" id=toc-56>٥ - أبو سعيد محمد بن سعيد بن محمد الفُرْخرادي، أو الفرخواري الطوسي:</span>\n_________\n= للسبكي ٤/ ٨٣، \"طبقات الشافعية\" للأسنوي ٢/ ٥٣.\n(١) \"تاريخ بغداد\" ٥/ ٧١.\n(٢) ١/ ٢٨.\n(٣) \"أسد الغابة\" ١/ ١١٥.","vol":"1","page":93},{"text":"راوي تفسير \"الكشف والبيان\" عن شيخه. ومن طريقه روى عدد من العلماء تفسير الثعلبي. ومن هؤلاء: أبو سعد السمعاني في \"أنسابه\" (١). وأبو محمد العباس بن محمد بن أبي منصور الطابراني الطوسي (٢).\n* * *\n_________\n(١) \"الأنساب\" للسمعاني ٤/ ٤٣.\n(٢) \"سير أعلام النبلاء\" للذهبي ٢٠/ ٢٨٩.","vol":"1","page":94},{"text":"<span data-type=\"title\" id=toc-57>المبحث الخامس عقيدته ومذهبه الفقهي</span>\n*<span data-type=\"title\" id=toc-58> المطلب الأول: عقيدته:</span>\nلم يتعرض الإمام الثعلبي ﵀ لبيان اعتقاده في مؤلف خاص كما جرت به عادة بعض المتقدمين، إلا أنه من خلال تفسيره لكلام الله ﷿ كان لزامًا عليه أن يتعرض للكثير من المباحث العقدية ويبين عن رأيه فيها.\nوليس بوسعنا في هذا المقام أن نعرض لجميع المواطن التي ناقش الثعلبي فيها مباحث عقدية وإن كان هذا الأمر مهمًا لمن أراد أن يصدر عن رأي دقيق وتفصيلي حول منهج هذا الإمام في إثبات مسائل العقيدة.\nولكن حسبنا في مثل هذِه العجالة أن نعرض لبعض المواضع التي عبر فيها المصنف عن آرائه حول بعض مسائل الاعتقاد التي تلقي الضوء على المنهج العام الذي سار عليه المصنف ﵀ في تناول مسائل العقيدة، فنقول وبالله التوفيق:\nإن المتأمل لتفسير أبي إسحاق يجد أنه تعرض من خلاله لكثير من مباحث العقيدة المتنوعة، فقد تعرض لمسائل الإيمان، والقدر، واليوم الآخر، والنبوات، والتوحيد وغيرها من المباحث.\nوكان في أكثر هذِه المباحث مُبينًا عن الحق بدليله، ذابًّا عن منهج أهل السنة والجماعة، رادًّا على الفرق الضالة والمنحرفة.","vol":"1","page":95},{"text":"فنجده يعرض عند تفسيره لقوله تعالى: ﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴾ للإيمان وحقيقته، ويعقد لذلك فصلًا يقرر فيه أن الإيمان عند أهل السنة والجماعة مؤلف من القول والاعتقاد والعمل، واستدل لذلك بأحاديث أخرجها بسنده.\nثم هو عند تفسيره لقوله تعالى: ﴿وَإِذَا مَا أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زَادَتْهُ هَذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ (١٢٤)﴾ [التوبة: ١٢٤]، نجده يبين عن مذهب أهل السنة والجماعة القائلين بزيادة الإيمان ونقصانه، فنجده يسوق في ذلك الآثار فيقول: قال مجاهد في هذِه الآية: الإيمان يزيد وينقص، وقال عمر بن الخطاب - ﵁ -: لو وزن إيمان أبي بكر - ﵁ - بإيمان أهل الأرض لرجحهم، بلي إن الإيمان ليزيد وينقص. قالها ثلاث مرات.\nوروى زبيد اليامي عن ذر قال: كان عمر يأخذ بيد الرجل والرجلين من أصحابه فيقول: تعالوا حتى نزداد إيمانا.\nقال علي بن أبي طالب - ﵁ -: إن الإيمان يبدو لمظة بيضاء في القلب كلما ازداد الإيمان عظما ازداد البياض حتى يبيض القلب كله، وإن النفاق يبدو لمظة سوداء في القلب فكلما ازداد النفاق ازداد ذلك السواد حتى يسود القلب كله. وايم الله لو شققتم عن قلب مؤمن لوجدتموه أبيض ولو شققتم عن قلب منافق لوجدتموه أسود.\nوكتب الحسن إلى عمر بن عبد العزيز: إن للإيمان سننًا وشرائع وحدودًا وفرائض من استكملها استكمل الإيمان ومن لم يستكملها","vol":"1","page":96},{"text":"لم يستكمل الإيمان.\nوقال ابن المبارك: لم أجد بُدًّا من الإقرار بزيادة الإيمان أو أردَّ كتاب الله تعالى.\nونجد المصنف ﵀ عند قوله تعالى ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا﴾ [النساء: ٩٣]، يذكر أقوال الخوارج، والمعتزلة، والمرجئة، ثم يرد عليهم. ثم يبين العقيدة الصحيحة في هذِه المسألة بقوله: وعندنا أن المؤمن إذا قتل مؤمنًا متعمدًا فإنه لا يكفر بقتله، ولا يخرج به عن الإيمان إلا إذا فعل ذلك على جهة الاستحلال والديانة (١). وذكر الأدلة على هذا.\nوهذا القول الذي قرره هو قول أهل السنة والجماعة (٢).\nوكذلك نجد الثعلبي يقرِّر العقيدة الصحيحة في مسألة رؤية الله ﷿ في الآخرة عند قوله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ﴾ [القيامة: ٢٢، ٢٣]، فيثبت الرؤية كما أثبتها أهل السنة والجماعة، مستدلًا على ذلك بنصوص الكتاب والسنة. خلافًا لما ذهب إليه المعتزلة إذ نفوا هذِه الرؤية.\nوها هو يستفتح تفسيره لقوله تعالى: ﴿لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ﴾ بإسناده لحديث أنس - ﵁ - في تفسير النبي - ﷺ - للزيادة بأنها النظر إلى وجه الله الكريم، ويبين أن ذلك هو قول أبي بكر وحذيفة وأبي موسى\n_________\n(١) \"الثعلبي ودراسة كتابه\" ١/ ٥٧.\n(٢) انظر: \"شرح العقيدة الطحاوية\" (ص ٢١١).","vol":"1","page":97},{"text":"وصهيب وعبادة بن الصامت وكعب بن عجرة وعامر بن سعد وعبد الرحمن بن سابط والحسن وعكرمة وأبي الجوزاء والضحاك والسدي وعطاء ومقاتل، ثم يردف ذلك ببعض الآثار المسندة الدالة على ذلك.\n\n<span data-type=\"title\" id=toc-59>وفي مقابل هذا التقرير الموفق لمنهج أهل السنة والجماعة في هذِه المباحث نجده قد خالف هذا المنهج في مسألة إثبات الصفات</span>، فقد سلك في تقرير الصفات مسلك الأشاعرة (١) الذين يقوم مذهبهم على إثبات صفات المعاني، وتأويل الصفات الخبرية كاليد والوجه والمحبة والكره وغيرها.\nولا عجب في ذلك إذا علمنا أن المصنف قد تتلمذ على أعلام\n_________\n(١) الأشاعرة هم الذين ينتسبون إلى أبي الحسن على بن إسماعيل الأشعري (ت ٣٢٤ هـ) وهم يخالفون أهل السنة والجماعة في عدة مسائل، منها أنهم يثبتون لله سبع صفات، وهي التي دلَّ عليها العقل، ويؤولون ما عداها.\nأما أهل السنة والجماعة: فيثبتون لله ما أثبته لنفسه من الأسماء والصفات، وما أثبته له رسوله - ﷺ - من غير تحريف ولا تعطيل، ولا تكييف ولا تمثيل، لقوله تعالى: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾.\nعلمًا بأنَّ أبا الحسن الأشعري الذي ينتسب إليه الأشاعرة، قد عاد عن ذلك التأويل، وأناب إلى عقيدة أهل السنة والجماعة، وأعلن ذلك في كتابه \"الإبانة عن أصول الديانة\" (ص ٢٠).\nوانظر: \"جامع الفرق والمذاهب الإسلامية\" (ص ٢٠)، و\"موقف ابن تيمية من الأشاعرة\" ٢/ ٥٠٦، وكتاب \"بين أبي الحسن الأشعري والمنتسبين إليه في العقيدة\" (ص ٥٠).","vol":"1","page":98},{"text":"المذهب الأشعري أمثال ابن فورك وأبي إسحاق الإسفراييني وغيرهما، مما كان له بالغ الأثر في آراء أبي إسحاق الاعتقادية خاصة ما يتعلق بالصفات، وقد أظهر مذهبه هذا، ونافح عنه، وهاجم خصومه.\n\n<span data-type=\"title\" id=toc-60>ومن الأمثلة على ذلك </span>(١):\n<span data-type=\"title\" id=toc-61>١ - تأويل صفة الرحمة: </span>في قوله تعالى: ﴿الرَّحْمَنِ الرَّحِيمِ﴾: إذ ذكر الثعلبي قولين في صفة الرحمة، قال: والرحمة: إرادة الله الخير لأهله، وهي على هذا القول صفة ذات.\nوقيل: هي ترك عقوبة من استحق العقوبة، وابتداء الخير على من لا يستحق، وعلي هذا القول صفة فعل.\nوهكذا سلك الثعلبي مسلك التأويل، فقام بصرف الآية عن معناها الظاهر.\nوالحق في هذا الباب أن الآية دلت على أن الرحمة من صفات الله جل شأنه، فنثبت صفة الرحمة له سبحانه على ما يليق بجلاله من غير تحريف ولا تعطيل، ولا تكييف ولا تمثيل ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾ (٢).\n\n<span data-type=\"title\" id=toc-62>٢ - تأويل صفة الغضب:</span>\nلما فسَّر الثعلبي قوله تعالى: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ﴾ قال: واختلفوا في معنى الغضب من الله ﷿:\n_________\n(١) انظر: \"المفسرون بين التأويل والإثبات\" للمغراوي (٢/ ٦) وما بعدها.\n(٢) وسيأتي الكلام على هذِه التأويلات في مواضعها إن شاء الله من التفسير.","vol":"1","page":99},{"text":"فقال قوم: هو إرادة الله الانتقام من العصاة.\nوقيل: هو جنس من العقاب يضاد الرضا.\nوقيل: هو ذم العصاة على قبيح أفعالهم.\nوالحق في هذا المقام أن يقال: إن الآية دلت على أن الله جل شأنه من صفاته الغضب؛ فنثبت صفة الغضب لله سبحانه على ما يليق بجلاله، من غير تحريف ولا تعطيل، ولا تكييف ولا تمثيل.\n\n<span data-type=\"title\" id=toc-63>٣ - تفسير الإله بالقادر على الاختراع:</span>\nفقد قال عند تفسير لفظ الجلالة: وقال قوم: إلهيته من صفات ذاته، وهي قدرته على الاختراع.\nوتفسير الإله، بالقادر على الاختراع، هو منهج المتكلمين، كما حكاه عنهم شيخ الإسلام ابن تيمية.\nولذا ذكر الواحدي في \"البسيط\" هذا القول وقال: وعند متكلمي أصحابنا: أن الإله من له الإلهية، والإلهية القدرة على اختراع الأعيان (١).\n\n<span data-type=\"title\" id=toc-64>٤ - نفي صفة الإتيان والمجيء لله ﷿:</span>\nعند قوله: ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ﴾ [البقرة: ٢١٠] نراه يحاول تأويل الآية بتقدير أن (في) بمعنى الباء، ثم قال: وعلى هذا التأويل زال الإشكال، وسهل الأمر. ثم ذكر قول أبي الحسن الأشعري دون التصريح باسمه، ومال إليه، فقال: وقالت\n_________\n(١) \"البسيط\" ١/ ٤٥٩.","vol":"1","page":100},{"text":"طائفة من أهل الحقائق: إن الله -﷿- يحدث فعلًا يسميه إتيانًا؛ كما أحدث فعلًا سماه نزولًا بلا آلة ولا علة. ثم يذكر قولًا من اختياره إذ قال: ويحتمل أن يكون معنى الإتيان هاهنا راجعًا إلى الجزاء، فسمى الجزاء إتيانا كما سمى التخريب، والتعذيب في قصة نمرود إتيانًا. ثم يخلص إلى قول جمع فيه بين رأيه الأخير وقول أبي الحسن، قال: فمعنى الآية: هل ينظرون إلا أن يظهر الله -﷿- فعلًا من أفعاله مع خلق من خلقه، فيقصد إلى مجازاتهم (١).\nولا شك أن هذا تأويل فاسد بعيد، فيه نفي لصفة الإتيان والمجيء لله -﷾- بما يليق بجلاله وعظمته.\n\n<span data-type=\"title\" id=toc-65>ومن الأمثلة الأخرى أيضًا:</span>\nعند قوله تعالى: ﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ﴾ [البقرة: ١٨٦] قال: قال أهل المعاني: فيه إضمار، كأنه قال: فقل لهم؛ أو فأعلمهم (أني قريب) منهم بالعلم.\nوهو يطلق بعض الألفاظ العقلية التي يكثر من إطلاقها الأشاعرة مثل: متمكن، متناهي، محدود، التي لم ترد في القرآن الكريم، ولا السنة المطهرة، ولا عن أحد من السلف الصالح.\nوهناك جوانب أخرى تتعلق بعقيدة المصنف ستأتي إن شاء الله عند الكلام عن منهجه في تقرير مسائل العقيدة والرد على الفرق، والكلام\n_________\n(١) انظر \"المفسرون بين التأويل والإثبات في آيات الصفات\" للدكتور محمد المغراوي ٢/ ٦.","vol":"1","page":101},{"text":"عن التفسير الصوفي الإشاري، وموقف الثعلبي منه ومنهم عند الحديث عن منهج المصنف في كتابه.\nونخلص من ذلك إلى أن المصنف ﵀، وإن كان في غالب أبواب الاعتقاد على مذهب أهل السنة عمومًا إلا أنه في مسائل الصفات كان مؤولًا على طريقة الأشاعرة، لذا يصدق عليه وصف أبي العباس ابن تيمية حين قال: (الثعلبي فيه سلامة من البدع، وإن ذكرها تقليدًا لغيره) (١).\n\n*<span data-type=\"title\" id=toc-66> المطلب الثاني: مذهبه الفقهي:</span>\nأبو إسحاق الثعلبي كان شافعي المذهب. ومن أجل ذلك ذكره الذين ألفوا في طبقات الشافعية. فقد ذكره السبكي (٢)، والأسنوي (٣)، وابن قاضي شهبة (٤)، وغيرهم.\nيقول الأسنوي: ذكره ابن الصلاح، والنووي من الفقهاء الشافعية.\nوقال السبكي لمَّا ترجم له: ومن المسائل عنه: ذهب الثعلبي إلى أنَّ الدم الباقي على اللحم وعظامه غير نجس. قال: لمشقة الاحتراز عنه. قال: ولأن النهي إنما ورد عن الدم المسفوح، وهو المسائل.\n_________\n(١) مجموع الفتاوى (١٣/ ٣٨٥).\n(٢) \"طبقات الشافعية الكبرى\" ٤/ ٥٨.\n(٣) \"طبقات الأسنوي\" ١/ ١٥٩.\n(٤) \"طبقات الشافعية\" ١/ ٢٠٢ - ٢٠٣.","vol":"1","page":102},{"text":"بل إنَّ الثعلبي صرَّح بذلك عند ذكر بعض المسائل في تفسيره، فتراه يقول مثلًا: قال أصحابنا، أو وفي المذهب كذا، أو مذهبنا كذا، أو الأظهر في المذهب كذا. يعني بذلك كله المذهب الشافعي (١).\nوسيأتي تفصيل ذلك عند الكلام حول منهج الثعلبي من الناحية الفقهية.\n_________\n(١) \"الثعلبي ودراسة كتابه\" ١/ ٦٢.","vol":"1","page":103},{"text":"<span data-type=\"title\" id=toc-67>المبحث السادس مكانته العلمية وثناء العلماء عليه</span>\n*<span data-type=\"title\" id=toc-68> المطلب الأول: مكانته العلمية:</span>\nتسنَّم الثعلبي ﵀ مكانة علمية مرموقة، واحتل مقامًا رفيعًا بين علماء عصره، حتى كان الناس يأتون إليه من أقاصي البلاد ودانيها.\nومن ينظر في ثناء العلماء عليه، وتبجيلهم له، يدرك تلك المنزلة، وذلك العلو.\nومن يطالع تفسيره، وما حواه من العلوم والمعارف، على مختلف أنواعها، وتعدد فنونها، يعلم يقينًا أنَّ أبا إسحاق الثعلبي كان موسوعة علمية، وكان بحرًا لا تكدِّره الدلاء.\n\n<span data-type=\"title\" id=toc-69>العلوم التي برز فيها </span>(١):\n<span data-type=\"title\" id=toc-70>علم التفسير:</span>\nوكفى للدلالة على بروزه في هذا العلم، كتابه الموسوعي: \"الكشف والبيان عن تفسير القرآن\" الذي برهن من خلاله على علوِّ كعبه في هذا العلم. حتى قال فيه ابن خلِّكان: كان أوحد زمانه في علم التفسير (٢).\n_________\n(١) تفصيل البروز العلمي للثعلبي في هذه العلوم يتجلى عند الكلام عن منهجه في إيراد هذِه العلوم في تفسيره.\n(٢) \"وفيات الأعيان\" ١/ ٩٩.","vol":"1","page":104},{"text":"وذكر تلميذه الواحدي أن الناس كانوا يأتون إليه من أقاصي البلاد ودانيها، كي يسمعوا منه التفسير، ويتلقونه عنه (١).\nوبروز الثعلبي في التفسير يدل على بروزه في علوم أخرى، وذلك لأنَّ العلوم الشرعية مترابطة، والمفسِّر لا يكون مفسِّرًا، حتى يلمَّ بالعلوم الأخرى التي تمكِّنه من التفسير، إذ يلزمه مثلًا أن يكون عالمًا بالسنة حتى يفسِّر بها القرآن، وأن يكون مُلمًّا باللغة، من نحوِ، وأدب، وغيرهما. ولا بد أن يكون على علم بالقراءات، وعلوم القرآن، وعلى علم بالفقه، والأحكام، وأصول الفقه، وغير ذلك من العلوم والمعارف، خاصةً وأن علماءنا الأوائل لم يكونوا يتحيَّزون في جانب تخصصي واحد، بل كان طلبهم للعلم -آنذاك- شاملًا لجميع العلوم الشرعية.\nولذا فالثعلبي ﵀ كانت له مكانة أيضًا في علوم أخرى منها:\n\n<span data-type=\"title\" id=toc-71>علم القراءات:</span>\nذكره ابن الجزري في طبقات القراء فقال: إمام بارع مشهور، روى القراءة عن على بن محمد الطرازي، روى عنه القراءة أبو الحسن على بن أحمد بن محمد الواحدي (٢).\nوالذين ترجموا له وصفوه بالمقرئ. كما سيأتي في ثناء العلماء عليه.\n_________\n(١) \"البسيط\" ١/ ٤١٩.\n(٢) \"غاية النهاية\" ١/ ١٠٠.","vol":"1","page":105},{"text":"والذي ينظر في تفسير الثعلبي وما حواه من القراءات، ويرى توجيه الثعلبي لتلك القراءات، يعلم مكانة الرجل في هذا العلم.\n\n<span data-type=\"title\" id=toc-72>علم الحديث:</span>\nإنَّ من يقف على مرويات الثعلبي وأسانيده في تفسيره، يعلم أن هذا الرجل كان راويةً بحق، وكيف لا يكون كذلك، وهو قد جمع من ثلاث مئة شيخ كما ذكر في مقدمة تفسيره، وروايته لم تقتصر على الحديث، وإنما كان يروي أقوال المفسرين بأسانيده، بل ويروي أبيات الشعر والأقوال الأخرى بإسناده.\nوهو وإن كان غير مفتِّشٍ لما يرويه من الأحاديث ففيها الصحيح، والضعيف، والموضوع إلا أن هذا الكم الهائل من المرويات تدل على كثرة حديثه، وكثرة شيوخه، وسعة روايته (١). ولذا فقد وصفه بالحافظ كثير ممن ترجم له كما سيأتي.\n\n<span data-type=\"title\" id=toc-73>علم الفقه:</span>\nتبين لنا في المبحث السابق، أن الثعلبي ﵀ كان فقيهًا شافعيًّا. وتفسيره مليء بالمسائل الفقهية، والأصولية، وعرْضُ الثعلبي للمسائل الفقهية، ونسبة الأقوال إلى أصحابها، وترجيحه بين الأقوال، وردوده على المخالفين دليل على قدمه الراسخة في هذا العلم. وسيأتي بيان ذلك عند الكلام عن منهجه.\n_________\n(١) سيأتي تفصيل ذلك عند الكلام عن منهج المؤلف في الرواية، وسوق الأسانيد.","vol":"1","page":106},{"text":"<span data-type=\"title\" id=toc-74>الوعظ:</span>\nوُصف بالواعظ (١)، بل قال الذهبي: طويل الباع في الوعظ (٢)، وهو واعظ بحق، ﵀. وخير دليل على ذلك هو تأليفه لكتاب في الوعظ أسمه \"رَبيع المذكِّرين\" كما سيأتي في مؤلفاته، بل إن تفسيره مشحون بعبارات الوعظ والتذكير، وحكايات الزهاد، وقصص العباد.\n\n<span data-type=\"title\" id=toc-75>علم اللغة والأدب:</span>\nولذا فقد وصفه بالأديب جماعة ممن ترجموا له، وذكره المؤلفون ضمن تراجم اللغويين والأدباء، فقد ذكره القفطي في \"إنباه الرواه في أخبار النُّحاة\" (٣)، وياقوت الحموي في \"معجم الأدباء\" (٤)، والسيوطي في \"بغية الوعاة في طبقات اللغويين والنحاة\" (٥).\nووصفه العلماء بأنه كان عالمًا بوجوه الإعراب والقراءات، ورأسًا في العربية بصيرًا بها كما سيأتي في ثناء العلماء عليه.\nويدرك إمامته في اللغة والأدب من ينظر في تفسيره، ويقف على تلك المباحث اللغوية الرائعة، والكم الهائل من الأبيات الشعرية. بل\n_________\n(١) انظر على سبيل المثال \"المنتخب من السياق\" (١٩٧)، \"إنباه الرواه\" ١/ ١٥٤، \"معجم الأدباء\" ٥/ ٣٦.\n(٢) \"سير أعلام النبلاء\" للذهبي ١٧/ ٤٣٥.\n(٣) ١/ ١٥٤.\n(٤) ٥/ ٣٦.\n(٥) ١/ ٣٥٦.","vol":"1","page":107},{"text":"إنه ﵀ كان يقرض الشعر، وهو من جنس شعر العلماء يغلب عليه طابع الحكمة، ومن شعره:\nوإنِّي لأدعو الله والأمرُ ضيِّقٌ ... عليَّ فَما ينفكُّ أنْ يتفرَّجا\nورُبَّ فتى سُدَّتْ عليه وجوهه ... أصابَ لهُ في دعوةِ الله مخرجا (١)\n\n<span data-type=\"title\" id=toc-76>علم التاريخ:</span>\nالناظر لتفسير الثعلبي ﵀ يدرك تمامًا أنه أمام شخصية تاريخية تُعنى بذكر الأحداث، وتستطرد في تفصيلاتها لأدنى مناسبة، وقد لمس هذا الجانب بعض من ترجم له، فقال الزركلي في \"الأعلام\": له اشتغال بالتاريخ (٢).\nونعته بالأخباري رضا كحالة في كتابه \"علوم الدين الإسلامي\" (٣).\n\n*<span data-type=\"title\" id=toc-77> المطلب الثاني: ثناء العلماء عليه:</span>\nإنَّ من أعظم الدلائل على مكانة الإمام الثعلبي، وعلو شأنه، ورفعة\n_________\n(١) \"طبقات المفسِّرين\" للداودي ١/ ٦٦.\n(٢) \"الأعلام\" ١/ ٢١٢.\n(٣) (ص ٦٦). وقد أشاد بالثعلبي في هذا الجانب أ. د. علي عبد الله الدَّفَّاع في مقال له بجريدة (اليوم) السعودية في زاويته (روائع الحضارة العربية والإسلامية) بتاريخ: ١٧/ ١١/ ١٤١٧ هـ.","vol":"1","page":108},{"text":"قدره، ثناء العلماء عليه، ومدحهم له، وتوثيقهم إياه، وإليك بعض عباراتهم في ذلك:\n\n<span data-type=\"title\" id=toc-78>١ - قال عبد الغافر الفارسي </span>في كتابه \"السياق لتاريخ نيسابور\": الأستاذ المقرئ، المفسِّر، الواعظ، الأديب، الثقة، الحافظ، صاحب التصانيف الجليلة، وهو صحيح النقل، موثوق به. .، كثير الحديث، كثير الشيوخ (١).\n\n<span data-type=\"title\" id=toc-79>٢ - وقال تلميذه أبو الحسن الواحدي: </span>كان حبر العلماء بل بحرهم، ونجم الفضلاء بل بدرهم، وزين الأئمة بل فخرهم، وأوحد الأمة بل صدرهم. . فمن أدركه وصحبه علم أنَّه كان منقطع القرين، ومن لم يدركه فلينظر في مصنفاته ليستدل بها على أنه كان بحرًا لا يُنزَف، وغَمْرًا لا يُسْبَر (٢).\n\n<span data-type=\"title\" id=toc-80>٣ - وقال أبو الحسن القِفْطِي: </span>المقرئ المفسِّر الواعظ الأديب الثقة الحافظ، صاحب التصانيف الجليلة، العالم بوجوه الإعراب والقراءات (٣).\n\n<span data-type=\"title\" id=toc-81>٤ - وقال ابن خِلِّكان: </span>المفسِّر المشهور، كان أوحد زمانه في علم التفسير (٤).\n_________\n(١) \"المنتخب من السياق لتاريخ نيسابور\" (١٩٧).\n(٢) \"البسيط\" ١/ ٤٢٤.\n(٣) \"إنباه الرواه\" ١/ ١٥٤.\n(٤) \"وفيات الأعيان\" ١/ ٩٩.","vol":"1","page":109},{"text":"<span data-type=\"title\" id=toc-82>٥ - وقال شيخ الإسلام ابن تيمية: </span>الثعلبي هو في نفسه كان فيه خير ودين (١).\n\n<span data-type=\"title\" id=toc-83>٦ - وقال الذهبي في \"السِّير</span>\": الإمام الحافظ العلامة، شيخ التفسير، كان أحد أوعية العلم، وكان صادقًا موثَّقًا، بصيرًا بالعربية، طويل الباع في الوعظ (٢).\n\n<span data-type=\"title\" id=toc-84>٧ - وقال في \"العبر</span>\": كان حافظًا واعظًا، رأسًا في التفسير، والعربية، متين الديانة (٣).\n\n<span data-type=\"title\" id=toc-85>٨ - وقال السبكي: </span>كان أوحد زمانه في علم القرآن (٤).\n\n<span data-type=\"title\" id=toc-86>٩ - وقال ابن الجزري: </span>إمام بارعٌ مشهور (٥).\n\n<span data-type=\"title\" id=toc-87>١٠ - وقال الحافظ ابن كثير: </span>كان كثير الحديث، واسع السماع، ولهذا يوجد في كتبه من الغرائب شيء كثير (٦).\n_________\n(١) \"مقدمة في أصول التفسير\" (ص ٦٦).\n(٢) \"سير أعلام النبلاء\" للذهبي ١٧/ ٤٣٥.\n(٣) \"العبر\" ٢/ ٢٥٦.\n(٤) \"طبقات الشافعية الكبرى\" ٤/ ٥٨.\n(٥) \"غاية النهاية\" ١/ ١٠٠.\n(٦) \"البداية والنهاية\" ١٢/ ٤٠.","vol":"1","page":110},{"text":"<span data-type=\"title\" id=toc-88>المبحث السابع مؤلفاته</span>\nلقد خلَّف لنا الإمام الثعلبي تراثًا علميًا عظيمًا، تمثَّل في أكثر من خمس مئة جزء كما ذكر ذلك تلميذه الملازم له الواحدي (١).\nوهذِه المصنَّفات ما هي إلا نتاج العلم الغزير الذي يحمله أبو إسحاق الثعلبي، وهي دليل على أنَّ الإمام الثعلبي قرن العلم بالعمل، والقول بالفعل، فألَّف تلك المؤلفات العظيمة، التي نهل منها طلاب العلم، وأفاد الثعلبي بها الأمة.\nوليس ذلك بغريب، على رجلٍ اجتهد في الطلب والتحصيل، فوصل الظلام بالضياء، والصباح بالمساء، بعزم أكيد، وجهد جهيد، حتى رحل الناس إليه من أقاصي البلاد فضلًا عن دانيها.\nولكنَّ هذا التراث العظيم، وهذِه المؤلفات الضخمة، حُرمتْ منها الأمة الإسلامية، فلم يصل لنا منها إلا النَّزْر اليسير.\nوغاية ما وصلنا إلى معرفته من مؤلفات الثعلبي ما يأتي:\n\n<span data-type=\"title\" id=toc-89>١ - قصص الأنبياء. المُسمَّى \"عرائس المجالس</span>\".\nوهو مطبوع كاملا، وقد طبع منه أجزاء مفردة لثلاث قصص مطولة ذكرت فيه، هي (قصة شمشون النبي - ﵇ -، قصة يوسف - ﵇ -، قصة موسى - ﵇ -) وقد طبعت هذِه الأجزاء الثلاثة بالقاهرة سنة (١٢٧٩ هـ)\n_________\n(١) \"البسيط\" للواحدي ١/ ٢٣٣.","vol":"1","page":111},{"text":"وسنة (١٢٩٩ هـ) كلّ على حِدة.\nوللكتاب كاملًا عدة نسخ خطية مذكورة في \"الفهرس الشامل للتراث العربي الإسلامي المخطوط\" ١/ ٨٢، وذُكر فيه للكتاب أسم آخر وهو \"نفائس العرائس ونزهة العيون والمجالس\".\nوقد ذكر فيه المصنف قصص الأنبياء عليهم الصلاة والسلام ويذكر قصص من له تعلق بهم، كهلاك النمرود بن كنعان، وقصة مؤمن آل فرعون، ونحو ذلك.\nوهو مليء بالقصص الغريبة والإسرائيليات كما هي عادة الكتب المؤلفة في هذا الشأن إلا ما ندر وهذِه القصص يرويها الثعلبي أحيانًا بإسناده، ويذكر أحيانًا أخرى الأقوال معزوَّةً إلى قائليها.\nوينقل كثيرًا عن أهل السِّير والأخبار، أمثال محمد بن إسحاق، وغيره. وأحيانًا يعزو على سبيل الإجمال، فيقول: قالت العلماء بأخبار الماضين، وأمور الأمم السابقين.\nويصدِّر المصنف كلَّ قصة يوردها بما جاء فيها من القرآن الكريم، فيذكر الآيات التي نزلت في ذلك النبي، أو غيره، أو في القصة التي يسوقها.\nوقَسَّم الثعلبي كتابه هذا إلى أبواب، وفصول، ومجالس.\nوالذين ترجموا للثعلبي أطبقوا جميعًا على نسبة هذا الكتاب له (١).\nومن له اطلاع ونظر في تفسير الثعلبي، ومعرفة بشيوخه، لا يشك\n_________\n(١) انظر: \"مصادر ترجمة الثعلبي\" في المبحث الأول.","vol":"1","page":112},{"text":"في نسبة هذا الكتاب إليه.\n\n<span data-type=\"title\" id=toc-90>٢ - نفائس العرائس ويواقيت التيجان في قصص القرآن</span>.\nذكره بروكلمان ونسبه للثعلبي، وذكر له عدة نسخ خطيَّة، وذكر أيضًا أن هذا الكتاب طُبع بالعربية بمصر، وبومباي، وكشمير تحت عنوان \"عرائس التيجان\" سنة ١٢٩٥ هـ، ١٣٠٦ هـ، وتُرجم إلى اللغة التركيَّة (١).\n\n<span data-type=\"title\" id=toc-91>٣ - قتلى القرآن العظيم الذين سمعوا القرآن وماتوا بسماعه</span>.\nوهو مخطوط، وله نسختان في ليدن، وأيا صوفيا (٢).\nوله ذكر في آخر \"تاريخ جرجان\" على أنَّه من مسموعات عبد القادر الرهاوي عن عبد الغني المقدسي، سنة ٥٩٦ هـ (٣).\n\n<span data-type=\"title\" id=toc-92>٤ - الدرَّة الفاخرة في الأمثال السائرة</span>.\nذكره بروكلمان، وذكر له نسخة خطية في راغب باشا بتركيا (١٠٧٩) وقال: لعله لأبي منصور الثعالبي وجاء في هامش كتاب بروكلمان ما نصُّه: لعله لحمزة بن الحسن الأصفهاني (٤).\n\n<span data-type=\"title\" id=toc-93>٥ - الكامل في علوم القرآن</span>.\nذكره الواحدي في مقدمة تفسيره \"البسيط\" وذكر أنه قرأه على شيخه\n_________\n(١) \"تاريخ الأدب العربي\" ٦/ ١٥٣.\n(٢) \"تاريخ الأدب العربي\" ٦/ ١٥٤، \"الفهرس الشامل\" ١/ ٨٨.\n(٣) \"تاريخ جرجان\" للسهمي (ص ٥٦١).\n(٤) \"تاريخ الأدب العربي\" ٦/ ١٥٤.","vol":"1","page":113},{"text":"الثعلبي (١).\nوهو ضمن كتبه المفقودة.\n\n<span data-type=\"title\" id=toc-94>٦ - ربيع المذكِّرين</span>.\nنسبه إليه عبد الغافر الفارسي، والسيوطي، والداودي، وغيرهم (٢)، وهو مفقود.\n\n<span data-type=\"title\" id=toc-95>٧ - الكشف والبيان عن تفسير القرآن</span>.\nوهو أجلُّ كتب الثعلبي. وهو هذا السِّفر العظيم، الذي بين أيدينا، وستأتي دراسة وافية شاملة عن هذا الكتاب، تعريفًا، وإثباتًا، ومنهجًا في الفصل الثاني من هذِه المقدمة إن شاء الله.\n_________\n(١) \"البسيط\" ١/ ٤٢٥.\n(٢) \"معجم الأدباء\" ٥/ ٣٦، \"طبقات المفسرين\" للسيوطي (ص ١٧)، \"طبقات الداودي\" ١/ ٦٦، \"هدية العارفين\" ٥/ ٧٥، \"معجم المؤلفين\" ١/ ٢٣٨.","vol":"1","page":114},{"text":"<span data-type=\"title\" id=toc-96>المبحث الثامن وفاته</span>\nتوفي أبو إسحاق الثعلبي في المحرَّم، من سنة سبع وعشرين وأربع مئة للهجرة (٤٢٧ هـ) بنيسابور.\nهذا قول عامَّة الذين ترجموا للإمام الثعلبي رحمه الله تعالى (١) وأولهم عبد الغافر الفارسي في كتابه \"السياق لتاريخ نيسابور\". إلا أنَّ ابن خلِّكان في \"وفيات الأعيان\" حكى عن غيره قولًا آخر، هو أنَّ الثعلبي توفي يوم الأربعاء، لسبع بقين من المحرم، سنة سبع وثلاثين وأربع مئة (٤٣٧ هـ) (٢).\nوقد حاول الأسنوي في \"طبقات الشافعية\" توجيه هذا القول الذي نقله ابن خلكان فقال: قلت: الثعالبي أديب، صاحب نظم ونثر وتاريخ، واسمه عبد الملك وكنيته أبو منصور، وسُمي بذلك لأنه كان فراءً يخيط جلود الثعالب، وتوفي سنة سبع وعشرين وأربع مئة، ولمَّا توهَّم ابن خلِّكان أنهما واحد، وتبعًا لمن وقع فيه قبله، جعل هذا قولًا آخر في موته، فافطن لذلك (٣).\nوهذا التوجيه من الأسنوي فيه نظر، إذ لم نقف على من قال بأنَّ\n_________\n(١) انظر مصادر ترجمة الثعلبي المذكورة في بداية المبحث الأول من ترجمة المؤلف.\n(٢) \"وفيات الأعيان\" ١/ ١٠٠.\n(٣) \"طبقات الشافعية\" ١/ ١٥٩.","vol":"1","page":115},{"text":"الثعالبي أبا منصور توفي سنة (٤٣٧ هـ) حتى يحصل هذا الوهم.\nوغاية ما وجدناه من الأقوال في وفاة أبي منصور أنه توفي سنة (٤٢٧ هـ) كما ذكر الأسنوي، وقيل: سنة (٤٢٩ هـ) كما ذكر ابن كثير (١)، وقيل: سنة (٤٣٠ هـ) كما ذكر الذهبي، وابن العماد (٢).\nوالقول الصحيح في وفاة أبي إسحاق الثعلبي هو سنة (٤٢٧ هـ) لا سيما وهو قول عبد الغافر الفارسي، وهو أدرى برجال نيسابور.\nثم إنَّ ابن خلكان لم يبيِّن قائل ذلك القول. وإنما عزاه على وجه الإجمال. والأقرب أن يكون الرقم قد تصحف من سبع وعشرين إلى سبع وثلاثين. لا سيَّما والعددان قريبان من بعضهما. والله أعلم.\n_________\n(١) \"البداية والنهاية\" ١٢/ ٤٩١.\n(٢) \"سير أعلام النبلاء\" للذهبي ١٧/ ٤٣٧، \"شذرات الذهب\" ٣/ ٤٠٧.","vol":"1","page":116},{"text":"<span data-type=\"title\" id=toc-97>الفصل الثاني التعريف بكتاب \"الكشف والبيان</span>\"\nوفيه أربعة مباحث:\nالمبحث الأول: وفيه مطلبان:\nالمطلب الأول: بيان اسم الكتاب.\nالمطلب الثاني: إثبات نسبته للثعلبي ﵀.\nالمبحث الثاني: مصادر المصنف في كتابه، وفيه مطلبان:\nالمطلب الأول: مميزات هذِه المصادر.\nالمطلب الثاني: ذكر هذِه المصادر، وفيه تسعة أقسام:\nأولًا: تفسير ابن عباس.\nثانيًا: تفاسير التابعين ومن بعدهم من أئمة التفسير.\nثالثًا: مصادره من تفاسير شيوخه، وعنون لها بـ \"مصنفات أهل العصر\".\nرابعًا: مصادره من كتب الوجوه والنظائر.\nخامسًا: مصادره من كتب معاني القرآن.\nسادسًا: مصادره من المؤلفات في غريب القرآن.\nسابعًا: مصادره من كتب تأويل مُشكل القرآن.\nثامنًا: مصادره من كتب القراءات.\nتاسعًا: مصادره من كتب المغازي والسِّير والتاريخ.","vol":"1","page":117},{"text":"المبحث الثالث: منهج المصنف في كتابه، وفيه مطلبان:\nالمطلب الأول: منهج المصنف إجمالًا من خلال مقدمته. وفيه:\nأولًا: أقسام المصنفين في التفسير.\nثانيًا: سبب تأليف الكتاب.\nثالثًا: وصف الكتاب.\nرابعًا: منهجه وعمله في التفسير.\nخامسًا: مصادره في كتابه من خلال مقدمته:\nسادسًا: أنواع المادة العلمية في \"الكشف والبيان\":\nالمطلب الثاني: منهج المصنف في كتابه مفصلًا\nويشتمل على بيان منهجه في الأمور التالية:\nأولًا: طرق التفسير التي أنتهجها المصنف:\nأ- تفسير القرآن بالقرآن.\nب- تفسير القرآن بالسنة.\nجـ- تفسير القرآن بأقوال الصحابة.\nد- تفاسير التابعين.\nهـ- تفاسير أتباع التابعين ومن بعدهم.\nوالإسرائيليات وموقف الثعلبي منها.\nز- التفسير الصوفي والإشاري وموقف الثعلبي منه.\nثانيًا: علوم القرآن.\nأ- أسماء السور.","vol":"1","page":118},{"text":"ب- عدد آيات السورة، وكلماتها وحروفها.\nجـ - المكي والمدني.\nد- أسباب النزول.\nهـ- الوقف والابتداء.\nو- القراءات.\nز- الناسخ والمنسوخ.\nحـ - الربط والمناسبة بين الآيات.\nط -آخر ما نزل من القرآن.\nثالثًا: منهجه الحديثي والرواية بالإسناد.\nرابعًا: تقرير مسائل العقيدة والرد على الفرق.\nخامسًا: الجانب الفقهي.\nسادسًا: اللغة العربية، واعتماد الثعلبي عليها.\nسابعًا: الجانب التاريخي.\nالمبحث الرابع: أهمية الكتاب، وقيمته العلمية.\nويشتمل على أربعة مطالب:\nالمطلب الأول: ثناء العلماء على الكتاب.\nالمطلب الثاني: مميزات هذا التفسير.\nالمطلب الثالث: عناية العلماء به واستفادتهم منه.\nالمطلب الرابع: المآخذ على تفسير \"الكشف والبيان\" ومناقشتها.","vol":"1","page":119},{"text":"<span data-type=\"title\" id=toc-98>المبحث الأول بيان اسم الكتاب وإثبات نسبته إلى مؤلفه</span>\n*<span data-type=\"title\" id=toc-99> المطلب الأول: بيان اسم الكتاب</span>.\nتفسير الثعلبي اسمه \"الكشف والبيان عن تفسير القرآن\" وهذا الاسم للتفسير ثابت ثبوتًا قطعيًّا، لا يتطرَّق إليه أدنى شك أو احتمال. وذلك لأدلة كثيرة، قوية ومتعاضدة منها:\n١ - أنَّ الثعلبي بنفسه ﵀ صرَّح في مقدمة تفسيره أنَّه سمى تفسيره بهذا الاسم، إذ قال: وسمَّيته كتاب \"الكشف والبيان عن تفسير القرآن\".\nولو لم يكن إلا هذا لكفى دليلًا على هذا الاسم. فكيف إذا ضُمَّت إليه الأدلة التالية:\n٢ - أنَّ تلميذه الملازم له، وراوي تفسيره أبا الحسن الواحدي قد سمَّاه بهذا الاسم أيضًا، إذ قال في مقدمة تفسيره \"البسيط\" في معرض ثنائه على شيخه الثعلبي: وله التفسير المُلقَّب \"بالكشف والبيان عن تفسير القرآن\" (١).\n٣ - أنَّ الذين رووا هذا التفسير بالإسناد عن الثعلبي سمَّوه في روايتهم بـ \"الكشف والبيان عن تفسير القرآن\" ومن هؤلاء:\nأ- ابن خير الإشبيلي (ت ٥٧٥ هـ) في فهرست ما رواه عن\n_________\n(١) \"البسيط\" ١/ ٤٢٤.","vol":"1","page":121},{"text":"شيوخه (١).\nب- عز الدين ابن الأثير (ت ٦٣٠ هـ) في كتابه \"أُسد الغابة\" (٢).\n٤ - أنَّ هذا الاسم هو الموجود على النسخ الخطية للكتاب.\nوكذلك في الكتب التي ذكرت مخطوطات التفسير مثل \"تاريخ الأدب العربي\" لبروكلمان، و\"الفهرس الشامل للتراث العربي الإسلامي المخطوط\" (٣).\n٥ - ذِكْرُه بهذا الاسم في المؤلفات التي اعتنت بجمع أسماء الكتب والعلوم، مثل: \"كشف الظنون\" (٤)، و\"هدية العارفين\" (٥)، و\"معجم المؤلفين\" (٦).\nوهكذا أثبتت لنا الدلائل السابقة بما لا يدع مجالًا للشك أنَّ اسم هذا التفسير هو \"الكشف والبيان عن تفسير القرآن\".\n_________\n(١) \"فهرسة ابن خير\" (ص ٥٣).\n(٢) \"أسد الغابة\" ١/ ١١٥.\n(٣) \"الفهرس الشامل\" ١/ ٨٣.\n(٤) ٢/ ١٤٩.\n(٥) ٥/ ٧٥.\n(٦) ١/ ٢٣٨.","vol":"1","page":122},{"text":"*<span data-type=\"title\" id=toc-100> المطلب الثاني: إثبات نسبة الكتاب إلى الثعلبي ﵀</span>\nبعد أن ثبت لدينا أنَّ اسم تفسير الثعلبي هو \"الكشف والبيان عن تفسير القرآن\" نأتي بعد ذلك إلى إثبات نسبة هذا الكتاب إلى الإمام الثعلبي.\nفنقول: إنَّ نسبة هذا الكتاب إلى الثعلبي ثابتة ثبوتًا قويًّا، وذلك من خلال الأدلة القويَّة، والبراهين الساطعة، التي أثبتت أيَّما إثبات أنَّ هذا التفسير هو للثعلبي، حتى غدا ذلك أمرًا واضحًا مشهورًا، لا يقبل المِراء ولا الاختلاف.\n\nومن الأدلة المثبتة لنسبة \"الكشف والبيان\" إلى الإمام الثعلبي ما يأتي:\n١ - رواية الكتاب بالإسناد المتصل إلى مؤلفه. ومن الذين رووا هذا التفسير:\nأ- أبو الحسن الواحدي التلميذ المشهور للإمام الثعلبي وراوية تفسيره.\nففي بداية النسخة المحمودية للكشف والبيان، ذُكر إسناد متصل، يرويه المقرئ أبو عمران موسى بن على بن الحسن الجزري، عن شيخه الإمام الأوحد الحافظ أبي محمد عبد الله بن على التكريتي في شوال سنة إحدى وثمانين وخمس مئة، قال: أخبرنا الشيخ الإمام بقية الشرق أبو الفضل بن أبي الخير الميهني، قال: أخبرنا الإمام أبو الحسن على بن أحمد الواحدي، قال: أخبرنا المصنّف","vol":"1","page":123},{"text":"أبو إسحاق الثعلبي (١).\nب- ورُوي التفسير من طريق آخر عن الواحدي أيضًا إذ رواه ابن خير الإشبيلي في \"فهرسة ما رواه عن شيوخه\" عن شيخه القاضي عياض بسنده إلى الواحدي عن الثعلبي.\nفقد قال الإشبيلي: كتاب \"الكشف والبيان عن تفسير القرآن\"، تصنيف الأستاذ أبي إسحاق أحمد بن محمد الثعلبي ﵀.\nحدثني به الفقيه القاضي أبو الفضل عياض بن موسى بن عياض اليحصبي ﵀ إجازة فيما كتب به إليَّ، قال: حدثني الشيخ أبو سعيد حيدر بن يحيى بن حيدر بن يحيى الحنبلي الصوفي المجاور بمكة إجازةً فيما كتب به إلى بخط يده من مكة حرسها الله، قال: حدثنا القاضي أبو المحاسن عبد الواحد بن إسماعيل الروياني، قال: حدثنا أبو الحسن على بن أحمد الواحدي، عن أبي إسحاق أحمد بن محمد الثعلبي مؤلفه (٢).\nجـ - وروى هذا التفسير أيضًا الإمام أبو محمد البغوي في كتابه \"معالم التنزيل\" من طريق تلميذ الثعلبي أبي سعيد الشُّريحي الخوارزمي.\nإذ قال في مقدمة تفسيره: وما نقلتُه فيه من التفسير عن عبد الله بن عباس - ﵄ - حبر هذِه الأمة ومن بعده من التابعين وأئمة السلف فأكثرها مما أخبرني الشيخ أبو سعيد أحمد بن محمد الشّريحي الخوارزمي فيما\n_________\n(١) \"النسخة المحمودية\" الأصل ق ١/ أ.\n(٢) \"فهرست ابن خير\" (ص ٥٣).","vol":"1","page":124},{"text":"قرأته عليه، عن الأستاذ أبي إسحاق أحمد بن محمد بن إبراهيم الثعلبي عن شيوخه (١). ثم ذكر الأسانيد في ذلك.\nد- ومِمَّن روى هذا التفسير بالإسناد المتصل إلى مؤلفه: الإمام عز الدين ابن الأثير في كتابه \"أسد الغابة\"، إذ ذكر في مقدمة كتابه الكتب الكبار التي خرَّج منها الأحاديث وغيرها، وذكر في أول هذِه الكتب \"تفسير الثعلبي\"، ثم ساق روايته لهذا الكتاب من طريق تلميذ الثعلبي أحمد بن خلف الشيرازي فقال: أخبرنا أبو العباس أحمد بن عثمان بن أبي على بن مهدي الزَّرَزَارِيُّ الشيخ الصالح رحمه الله تعالى قال: أخبرنا الرئيس مسعود بن الحسن بن القاسم الأصبهاني، وأبو عبد الله الحسن بن العباس الرستمي، قالا: أخبرنا أحمد بن خلف الشيرازي، قال: أنبأنا أبو إسحاق أحمد بن محمد بن إبراهيم الثعلبي بجميع كتاب \"الكشف والبيان في تفسير القرآن\". سمعت عليه من أول الكتاب إلى آخر سورة النساء، وأما من أول سورة المائدة إلى آخر الكتاب، فإنه حصل لي بعضُه سماعًا وبعضه إجازةً، واختلط السماع بالإجازة فأنا أقول فيه: أخبرنا به إجازةً إن لم يكن سماعًا. فإذا قلت: أخبرنا أحمد بإسناده إلى الثعلبي، فهو بهذا الإسناد (٢).\nهـ - وروى الكتاب أيضًا الحافظ ابن حجر العسقلاني (ت ٨٥٢)\n_________\n(١) \"تفسير البغوي\" ١/ ٢٨.\n(٢) \"أسد الغابة\" ١/ ١١٥.","vol":"1","page":125},{"text":"الإمام المشهور، في كتابه \"المعجم المفهرس\" الذي ذكر فيه مروياته إلى الكتب المشهورة، والأجزاء المنثورة.\nوقد روى تفسير الثعلبي عن طريق تلميذه: أبي سعيد الفَرُّخْراذي.\nقال ابن حجر ﵀ \"كتاب الكشف والبيان في تفسير القرآن\" لأبي إسحاق الثعلبي. أخبرنا الكمال أحمد بن على بن عبد الحق مشافهةً، عن الحافظ أبي الحجاج المزي، وأبي محمد القاسم بن محمد البرزالي في آخرين، قالوا: أنبأنا أبو الحسن على بن أحمد ابن عبد الواحد بن البخاري، إجازةً إن لم يكن سماعًا، عن منصور ابن عبد المنعم، وعبد الله بن عمر الصفَّار، والمؤيَّد بن محمد الطوسي، قالوا: أنبأنا أبو محمد العباس بن محمد بن أبي منصور العَصَّاري الطُّوسي، المعروف بعبَّاسة، أنبأنا أبو سعيد محمد بن سعيد بن محمد بن فَرُّخْراذ الفَرُّخْراذي، أنبأنا أبو إسحاق أحمد بن محمد بن إبراهيم النيسابوري الثعلبي به (١).\nو- ومن الذين رووا هذا التفسير أيضًا تلميذ المصنف أبو معشر عبد الكريم بن عبد الصمد القطَّان (ت ٤٧٨ هـ). كما نقل ذلك السبكي في \"طبقات الشافعية\" إذ قال عند ترجمته: وقد روى تفسير الثعلبي عن المصنِّف (٢).\n٢ - ومن الأدلة على ثبوت نسبة هذا التفسير للثعلبي تعاقب العلماء\n_________\n(١) \"المعجم المفهرس\" (ص ١١٢، ٣٩٢).\n(٢) \"طبقات الشافعية الكبرى\" ٥/ ١٥٢.","vol":"1","page":126},{"text":"على الإفادة منه، إما بالنقل منه، أو اختصاره، أو نحو ذلك مما سيأتي تفصيله عند الكلام على أهمية الكتاب في المبحث الرابع.\n٣ - ومن الأدلة أيضًا الشهرة الواسعة لنسبة هذا التفسير للثعلبي. فلا تكاد تجد للثعلبي ذكرًا في كتب التراجم إلا مقرونًا بتفسيره.\nفها هو على سبيل المثال عبد الغافر الفارسي يقول عن الثعلبي: صاحب التصانيف الجليلة، من التفسير الحاوي أنواع الفرائد، من المعاني والإشارات، وكلمات أرباب الحقائق، ووجوه الإعراب والقراءات، ثم كتاب العرائس والقصص، مما لا يحتاج إلى ذكره لشهرته (١).\nويقول ياقوت الحموي عنه أيضًا: المفسِّر، صاحب الكتاب المشهور بأيدي الناس، المعروف بـ \"تفسير الثعلبي\" (٢).\nويقول السيوطي: صاحب التفسير المشهور (٣).\nويقول تلميذه الواحدي: وله التفسير المُلقَّب بـ \"الكشف والبيان عن تفسير القرآن\" (٤).\nويقول القفطي: وله التفسير المشهور (٥).\n_________\n(١) \"المنتخب من السياق لتاريخ نيسابور\" (١٩٧)، \"معجم الأدباء\" ٥/ ٣٦.\n(٢) \"معجم الأدباء\" ٥/ ٣٦.\n(٣) \"طبقات المفسرين\" (ص ١٧).\n(٤) \"البسيط\" للواحدي ١/ ٤٢٤.\n(٥) \"إنباه الرواه\" ١/ ١٥٤.","vol":"1","page":127},{"text":"ويقول ابن خلِّكان: وصنَّف التفسير الكبير، الذي فاق غيره من التفاسير (١).\nويقول الذهبي: له كتاب التفسير الكبير (٢).\nويقول الأسنوي: صاحب التفسير المعروف (٣).\nويقول السبكي: صاحب التفسير (٤).\nوهكذا اقترن ذكر الثعلبي بذكر تفسيره، فدل ذلك على أنَّ نسبته إليه مشهورة شهرة كبيرة.\n٤ - ويضاف إلى ما سبق من الأدلة على إثبات نسبة هذا التفسير للثعلبي النسخ الخطيَّة الكثيرة لهذا الكتاب، المصدَّرة باسم الكتاب \"الكشف والبيان عن تفسير القرآن\"، واسم مؤلفه: أبي إسحاق أحمد ابن محمد الثعلبي (٥).\nوهكذا فإن ما سبق من الدلائل والبراهين تدل دلالةً قاطعة على ثبوت نسبة \"الكشف والبيان\" إلى أبي إسحاق الثعلبي ﵀.\n_________\n(١) \"وفيات الأعيان\" ١/ ١٠٠.\n(٢) \"سير أعلام النبلاء\" للذهبي ١٧/ ٤٣٥.\n(٣) \"طبقات الشافعية\" ١/ ١٥٩.\n(٤) المرجع السابق ٤/ ٥٨.\n(٥) \"الفهرس الشامل للتراث العربي الإسلامي المخطوط\" ١/ ٨٣ وما بعدها.","vol":"1","page":128},{"text":"<span data-type=\"title\" id=toc-101>المبحث الثاني مصادر المصنف في كتابه \"الكشف والبيان</span>\"\nمعرفة مصادر المصنف في كتابه لها أهمية كبيرة وفائدة عظيمة، وتعتبر أساسًا لكشف منهج المفسِّر، ومعرفة ما بذله من جهد في أخذه من تلك المصادر، وطريقته في ذلك ومعرفة ما أضافه على ما أخذه.\nيقول الشيخ محمد أبو زهرة ﵀: إنَّ المناهج في التفسير تختلف باختلاف ما يستعين به المفسِّر من مصادر التفسير (١).\nكما أنَّ معرفة المصادر تُبين القيمة العلمية للكتاب، والمكانة العلمية للمؤلف، فكلما تنوعت المصادر وكثرت، دلَّ ذلك على سعة علم المؤلف، وعلى أهمية الكتاب، وكثرة فنونه ومعارفه.\nوالثعلبي قد أبَان عن مصادره في \"الكشف والبيان\"، إذ ذكر هذِه المصادر، وذكر أسانيده إلى كل مصدر منها، في مقدمة كتابه.\nوتميزت مصادره بميزات نذكرها في المطلب الآتي، ثم نذكر هذِه المصادر في المطلب الثاني إن شاء الله.\n_________\n(١) \"المعجزة الكبرى\" (ص ٥٨٦) لأبي زهرة.","vol":"1","page":129},{"text":"*<span data-type=\"title\" id=toc-102> المطلب الأول: مميِّزات هذِه المصادر:</span>\nتمتاز مصادر الثعلبي في \"الكشف والبيان\" بالمميزات الآتية:\n\n<span data-type=\"title\" id=toc-103>١ - الإسناد: </span>إذ روى الثعلبي هذِه المصادر بإسناده إلى أصحابها مما أكسب هذِه المصادر أهميةً وتوثيقًا.\nوهذا يدلِّل على أن الثعلبي كان راويةً للأسانيد، وأنَّ كتابه من أهم كتب الرواية والإسناد.\nوقد بلغ عدد الأسانيد التي روى بها هذِه المصادر: مئة وخمسة أسانيد (١٠٥).\n\n<span data-type=\"title\" id=toc-104>٢ - الأصَالة: </span>فمصادر الثعلبي أصيلة، فهو يروي التفسير عن أئمة التفسير أنفسهم، من الصحابة والتابعين وتابعيهم، بإسناده ولم ينقل عن الكتب التي نقلت عن هؤلاء. ولذلك كان مصدرًا لكثير من كتب التفاسير بعده.\n\n<span data-type=\"title\" id=toc-105>٣ - الكثْرة: </span>وتظهر كثرة مصادر \"الكشف والبيان\" لمن يقرأ كلام الثعلبي في مقدمته، إذ يقول: فاستخرتُ الله تعالى في تصنيف كتاب شامل مهذَّب، كامل مخلَّص مفهوم منظوم، مستخرج من زهاء مئة كتاب مجموعات مسموعات، سوى ما التقطته من التعليقات، والأجزاء المتفرقات، وتلقفته من أفواه المشايخ الثقات، وهم قريب من ثلاث مئة شيخ.\n\n<span data-type=\"title\" id=toc-106>٤ - التنوع: </span>إذ تنوعت مصادر الثعلبي، فشملت جملةً من العلوم والمعارف، ولم تقتصر على نوع واحد، مما أكسب الكتاب أهميةً","vol":"1","page":130},{"text":"عظمى، وجعله موسوعةً في علوم شتى.\nوقد كان هذا التنوع في مصادر الثعلبي حسب ما ذكره في مقدمته على النحو الآتي:\nأ- تفسير ابن عباس.\nب- تفاسير التابعين ومن بعدهم من أئمة التفسير.\nجـ - تفاسير شيوخه والمعاصرين له.\nد- كتب في الوجوه والنظائر.\nهـ- كتب في معاني القرآن.\nو- كتب في غريب القرآن.\nز- كتب في مشكل القرآن.\nح - كتب في القراءات.\nط- كتب في السيرة والتاريخ والمغازي.\n\n<span data-type=\"title\" id=toc-107>٥ - الشموليَّة: </span>تبيَّن لنا من خلال تنوع مصادر الكتاب، اشتمالها على كل ما يتعلق بالتفسير، وعلوم القرآن، وغيره. فقد شملت هذِه المصادر جانبي التفسير بالمأثور، وبالرأي، من خلال مرويات التفسير عن ابن عباس، والتابعين ومن بعدهم من أئمة التفسير. ومن خلال كتب معاني القرآن، وغريبه، ووجوهه ونظائره، ومشكله وقراءاته.\nوسنقوم إن شاء الله في الصفحات الآتية بدارسة هذِه المراجع على النحو الآتي:","vol":"1","page":131},{"text":"أ- توثيق الكتاب ونسبته إلى مؤلفه.\nب- دراسة إسناد الثعلبي بالترجمة لرجاله رجلًا رجلًا، مع ذكر مصادر الترجمة.\nجـ - الحكم على الإسناد. مع ذكر أقوال العلماء في ذلك.\n\n*<span data-type=\"title\" id=toc-108> المطلب الثاني: ذكر هذِه المصادر</span>\nونذكرها هاهنا باختصار، وستأتي إن شاء الله مدروسة محققة في مقدمة المؤلف.\n<span data-type=\"title\" id=toc-109>أولًا: تفسير ابن عباس:</span>\nوقد أخرجه من خمس طرق عن ابن عباس:\n١ - طريق على بن أبي طلحة، عن ابن عباس.\n٢ - طريق عطية العوفي، عن ابن عباس.\n٣ - طريق عطاء بن أبي رباح، عن ابن عباس.\nوله عن عطاء طريقان:\nأ- طريق ابن جريج.\nب- طريق الضحاك.\n٤ - طريق عكرمة، عن ابن عباس.\n٥ - طريق الكلبي، عن أبي صالح، عن ابن عباس.\nوله عن الكلبي ثلاث طرق:\nأ- طريق محمد بن فضيل.\nب- طريق السدي الصغير.","vol":"1","page":132},{"text":"وله عن السدّي الصغير طريقان:\nطريق يوسف بن بلال السعدي.\nطريق صالح بن محمد الترمذي.\nجـ - طريق حبَّان بن على العنزي.\n\n<span data-type=\"title\" id=toc-110>ثانيًا: تفاسير التابعين ومن بعدهم من أئمة التفسير:</span>\n١ - تفسير مجاهد.\nورواه المصنف من ثلاث طرق عن مجاهد:\nأ- طريق بن أبي نجيح.\nوله عن ابن أبي نجيح طريقان:\n١ - طريق مسلم بن خالد الزنجي.\n٢ - طريق ورقاء.\nب- طريق ابن جريج.\nجـ - طريق ليث بن أبي سُليم.\n٢ - تفسير الضحَّاك.\nورواه المصنف عنه من أربع طرق:\nأ- طريق جويبر.\nب- طريق على بن الحكم.\nجـ - طريق عبيد بن سليمان الباهلي.\nد- طريق أبي روق.\n٣ - تفسير عطاء بن أبي رباح.","vol":"1","page":133},{"text":"٤ - تفسير عطاء بن أبي مسلم الخراساني.\n٥ - تفسير عطاء بن دينار.\n٦ - تفسير الحسن البصري.\n٧ - تفسير قتادة.\nورواه الثعلبي عنه من ثلاث طرق:\nأ- طريق سعيد بن أبي عروبة.\nويرويه عنه من طريق خارجة بن مصعب.\nب- طريق شيبان النحوي.\nجـ - طريق معمر بن راشد.\n٨ - تفسير أبي العالية، والربيع بن أنس.\n٩ - تفسير أبي جعفر الرازي.\n١٠ - تفسير محمد بن كعب القرظي.\n١١ - تفسير مقاتل بن حيَّان.\n١٢ - تفسير مقاتل بن سليمان.\nوقد رواه الثعلبي من ثلاث طرق عن مقاتل.\nأ- طريق الهُذيل بن حبيب.\nب- طريق إسحاق بن إبراهيم التّغلبي.\nجـ - طريق أبي عصمة نوح بن أبي مريم.\n١٣ - تفسير السدّي (الكبير).\n١٤ - تفسير الحسين بن واقد.","vol":"1","page":134},{"text":"١٥ - تفسير ابن جريج.\n١٦ - تفسير سفيان الثوري.\n١٧ - تفسير سفيان بن عيينة.\n١٨ - تفسير وكيع بن الجرَّاح.\n١٩ - تفسير شبل بن عبَّاد المكي.\n٢٠ - تفسير ورقاء بن عمرو.\n٢١ - تفسير زيد بن أسلم.\nيرويه عنه ابنه عبد الرحمن بن زيد.\n٢٢ - تفسير روح بن عُبادة.\n٢٣ - تفسير محمد بن يوسف الفريابي.\n٢٤ - تفسير قبيصة بن عقبة.\n٢٥ - تفسير أبي حذيفة النَّهدي.\n٢٦ - تفسير سعيد بن منصور.\n٢٧ - تفسير عبد الله بن وهب القرشي.\n٢٨ - تفسير عبد بن حُميد.\n٢٩ - تفسير محمد بن أيوب الرازي.\n٣٠ - تفسير عبد الرحمن بن كيسان الأصم.\n٣١ - تفسير عبد الله بن سعيد الأشج.\n٣٢ - تفسير أبي حمزة الثمالي.\n٣٣ - تفسير المسيّب بن شريك.","vol":"1","page":135},{"text":"<span data-type=\"title\" id=toc-111>ثالثًا: مصادره من تفاسير شيوخه، وعنون لها بـ \"مصنفات أهل العصر\" وهي:</span>\n١ - تفسير شيخه: عبد الله بن حامد الأصبهاني.\n٢ - تفسير شيخه: أبي بكر بن عبدوس.\n٣ - تفسير شيخه: أبي عمرو الفُرَاتي.\n٤ - تفسير شيخه: أبي بكر بن فورك.\n٥ - تفسير جبريل - ﵇ -.\n٦ - تفسير النبي - ﷺ -.\n٧ - تفسير الصحابة - ﵁ -.\nوالتفاسير الثلاثة من تصنيف شيخه محمد بن القاسم الفارسي الفقيه.\n٨ - كتاب الواضح: لأبي محمد عبد الله بن المبارك الدِّينوري.\n٩ - حقائق التفسير: لشيخه أبي عبد الرحمن السُّلَمي.\n\n<span data-type=\"title\" id=toc-112>رابعًا: مصادره من كتب الوجوه والنظائر:</span>\n١ - كتاب الوجوه: لابن عباس.\n٢ - كتاب الوجوه والنظائر: لمقاتل بن سليمان.\n٣ - كتاب النظائر: لعلي بن الحسين بن واقد.\n\n<span data-type=\"title\" id=toc-113>خامسًا: مصادره من كتب معاني القرآن:</span>\n١ - معاني القرآن: للفرَّاء.\n٢ - معاني القرآن: للكسائي.","vol":"1","page":136},{"text":"٣ - معاني القرآن: لأبي عبيد.\n٤ - معاني القرآن وإعرابه: للزَّجَّاج.\nويرويه المصنف من طريقين.\n٥ - كتاب النظم: لأبي على الجرجاني.\n\n<span data-type=\"title\" id=toc-114>سادسًا: مصادره من المؤلفات في غريب القرآن:</span>\n١ - مجاز القرآن: لأبي عبيدة.\n٢ - غريب القرآن: للأخفش.\n٣ - غريب القرآن: للنَّضر بن شُميل.\n٤ - غريب القرآن: للمؤرج السدوسي.\n٥ - تفسير غريب القرآن: لابن قتيبة.\nويرويه المصنف عنه من طريقين.\n\n<span data-type=\"title\" id=toc-115>سابعًا: مصادره من كتب تأويل مُشكل القرآن:</span>\n١ - مُشكل القرآن: لقُطْرب.\n٢ - تأويل مشكل القرآن: لابن قتيبة.\nويرويه المصنف عنه من طريقين.\n\n<span data-type=\"title\" id=toc-116>ثامنًا: مصادره من كتب القراءات:</span>\n١ - قراءة الفضل بن عباس الأنصاري.\n٢ - قراءة خلف بن هشام البزَّار.\n٣ - قراءة أبي عبيد القاسم بن سلاَّم.\nويرويه المصنف من أربع طرق عن على بن عبد العزيز المكي راوية","vol":"1","page":137},{"text":"أبي عبيد عن أبي عبيد.\n٤ - قراءة أبي حاتم سهل بن محمد السجستاني.\n٥ - قراءة أبي معاذ النَّحوي.\n٦ - قراءة هارون بن حاتم المقرئ.\n٧ - قراءة محمد بن يحيى القطيعي.\n٨ - كتاب السَّبْعة: لأبي بكر بن مجاهد.\nويرويه عنه المصنف من ثلاث طرق.\n٩ - كتاب السَّبعة: لأبي بكر النَّقاش.\n١٠ - كتاب الأنوار: لابن مقسم العطَّار.\n١١ - كتابة الغاية: لابن مهران.\n\n<span data-type=\"title\" id=toc-117>تاسعًا: مصادره من كتب المغازي والسِّير والتاريخ:</span>\n١ - كتاب المبتدأ: لوهب بن منبِّه.\n٢ - كتاب المغازي: لابن إسحاق.\nويرويه عنه الثعلبي من ثلاث طرق.","vol":"1","page":138},{"text":"<span data-type=\"title\" id=toc-118>المبحث الثالث منهج المصنف في كتابه</span>\n*<span data-type=\"title\" id=toc-119> المطلب الأول: منهج المصنف إجمالًا من خلال مقدمته:</span>\nمن العوامل المهمة التي تساعد الباحث على معرفة الخطوط العريضة لمنهج المصنف في كتابه هي \"مقدمة الكتاب\" خاصةً إذا أبان المصنف فيها عن طريقته في كتابه، وخطته في ذلك، وسبب تأليفه لكتابه، ومصادره فيه. ثم يبدأ الباحث بعد ذلك بتفصيل هذا المنهج، من خلال البحث والتتبع والاستقراء، والموازنة بين ما ذكره في المقدمة، وما قام به فعلًا في كتابه.\nوالثعلبي ﵀ قدَّم لكتابه بمقدمة مهمة، ذكر فيها المعالم الرئيسة لكتابه على النحو الآتي:\nصدَّر المصنف مقدمته بحمد الله، والصلاة والسلام على رسول الله ثم ذكر أهمية تدبر القرآن الكريم، وتفهم معانيه.\nثم ذكر نشأته وجدَّه واجتهاده في طلب العلم عمومًا، وعلم التفسير على وجه الخصوص.\n\n<span data-type=\"title\" id=toc-120>أولًا: أقسام المصنفين في التفسير:</span>\nثم قسم الثعلبي المفسرين على ست فرق، هم:\n\n<span data-type=\"title\" id=toc-121>أ- أهل البدع والأهواء</span>.\nمثل مفسِّري المعتزلة، كالبلخي، والجبائي، والأصفهاني،","vol":"1","page":139},{"text":"والرمَّاني.\nوذكر أنَّنا مأمورون بمجانبة هؤلاء وترك مخاطبتهم.\nوالثعلبي قد ردَّ في كتابه على المعتزلة ودحض أقوالهم في مواطن كثيرة، كما سيأتي عند الكلام عن معتقده، ومنهجه في تقرير العقيدة، والرد على المخالفين.\n\n<span data-type=\"title\" id=toc-122>ب- فرقة ألفوا فأحسنوا غير أنهم خلطوا أباطيل المبتدعين، بأقوال السلف الصالحين</span>.\nكأبي بكر القفَّال، وأبي حامد المقرئ.\nوقد اعتذر المصنف لهؤلاء بعذرين:\n١ - أنَّ صنيعهم هذا ليس تعمدًا مقصودًا، بل هو غفلة وغِرَّة.\n٢ - أنهم كانوا فقهاء، ولم يكونوا من العلماء المتخصصين في التفسير.\n\n<span data-type=\"title\" id=toc-123>جـ - فرقة أقتصروا على الرواية والنقل، دون الدراية والنقد</span>. مثل إسحاق بن راهويه، وأبي إسحاق الأنماطي.\nوقد قال المصنف في هؤلاء: بياع الدواء محتاج إلى الأطباء.\nأي أن هؤلاء حملوا هذِه المرويات وأدوها كما سمعوها، وهذا صنيع عظيم منهم، وإن كانوا قد لا يحيطون بما يتعلق بها من دراية ونقد.\nولكنَّ المصنف ﵀ قد اعتمد على هذِه المرويات التي نقلها هؤلاء وغيرهم اعتمادًا كبيرًا، ولا عجب إذا قلت إن أبرز صفة في هذا","vol":"1","page":140},{"text":"التفسير هي مروياته المسندة. إلا أنه لم يقتصر عليها، بل ضم إليها جانب الدراية والرأي.\nثم ذكر المصنف فرقةً من المفسرين بعكس هؤلاء. وهي:\n\n<span data-type=\"title\" id=toc-124>د- فرقة حذفوا الإسناد:</span>\nوينتقد الثعلبي هؤلاء بشدة، فيذكر أنهم بسبب تركهم الإسناد، ونقلهم من الصحف والدفاتر، وقع في تفاسيرهم الغث والسمين، والواهي والمتين. ولما كانوا كذلك ذكر أنه صان كتابه عن ذكرهم. مبيِّنًا قيمة الإسناد، وأنه لولاه لقال من شاء ما شاء.\nولا غرو أن ينتقد الثعلبي صنيع هؤلاء، وهو الذي جعل عمدة تفسيره على الإسناد (١).\n\n<span data-type=\"title\" id=toc-125>هـ - فرقة حازوا قصب السبق في جودة التصنيف والحِذْق</span>.\nوهذا ثناء من الثعلبي على هؤلاء إلا أنه يرى أنهم قد أطالوا كتبهم بكثرة الأسانيد والروايات. فاتسعت كتبهم كثيرًا حتى حال هذا الاتساع والطول دون الاستفادة منها.\nومثل لها المصنف بتفسير ابن جرير الطبري، وتفسير شيخه عبد الله ابن حامد.\n\n<span data-type=\"title\" id=toc-126>و- فرقة جوَّدوا التفسير، دون الأحكام، وبيان الحلال والحرام، وذكر المشكلات وحلها، والرد على أهل الزيغ والشبهات</span>.\nمثل تفاسير كثير من التابعين ومن بعدهم من أئمة التفسير، مثل\n_________\n(١) كما سيأتي بيانه عند الكلام عن منهج المؤلف في الرواية وسوق الأسانيد.","vol":"1","page":141},{"text":"مجاهد، ومقاتل، والسدي، والكلبي.\nوهؤلاء أثنى الثعلبي عليهم من حيث تفسير الآية، ومعانيها، واعتمد على أقوال هؤلاء اعتمادًا كبيرًا، وكتابه \"الكشف والبيان\" يعد من أوسع التفاسير إن لم يكن أوسعها في نقل أقوال المفسرين من المتقدمين.\nلكنَّ أبا إسحاق يرى أن هذا المنهج لا يكفي في تفسير الآية. بل لا بد من جانب الدراية.\nثم ختم الثعلبي هذِه الأقسام بعبارة تدل على أدبه ﵀ مع العلماء، وإن انتقد مصنفاتهم، فقال: ولكل من أهل الحق منهم فيه غرض محمود، وسعي مشكور.\nأي أنَّ هؤلاء العلماء وإن كان أبو إسحاق يخالفهم في جوانب من مناهجهم في مؤلفاتهم، إلا أنَّ هذا لا يعني إهدار جهدهم وما بذلوا وقاموا به في مؤلفاتهم. فسعيهم مشكور. لا سيما قصدهم ومرادهم من مؤلفاتهم محمود، وهو خدمه كتاب الله، وبيان معانيه.\n\n* فائدة:\nذكر المصنف في تقسيمه السابق للمفسرين، عدة تفاسير، وأشار إلى مناهج مؤلفيها في التفسير. فاستفدنا من كلام المصنف في ذلك فائدتين نفيستين:\nأولاهما: توثيق هذِه التفاسير. لا سيِّما أكثرها مفقود.\nوثانيهما: ذكر مناهج مؤلفيها فيها.","vol":"1","page":142},{"text":"ومن هذِه التفاسير:\n١ - تفسير إسحاق بن راهويه.\n٢ - تفسير أبي إسحاق الأنماطي.\n٣ - تفسير عبد الله بن حامد الأصبهاني شيخ المؤلف.\n٤ - تفسير أبي بكر القفَّال.\n٥ - تفسير أبي حامد المقرئ.\n٦ - تفاسير المعتزلة: البلخي، والجبائي، والأصفهاني، والرماني.\nويتَّضح لنا من التقسيم السابق أنَّ الثعلبي ﵀.\nانتقد تفاسير المبتدعة، والفرق الضالة، كالمعتزلة، كما انتقد التفاسير التي اقتصرت على الرواية والنقل، دون الاعتماد على جانب الدراية، والتفسير بالرأي.\nوهو ينتقد من هم بعكس هؤلاء، ممن حذف في تفسيره الإسناد، واعتمد على جانب الدراية والرأي، أو النقل بلا إسناد.\nوينتقد الثعلبي كذلك الذين أطالوا تفاسيرهم إطالة شديدة بالروايات والأسانيد، وذكر الأقوال.\nكما أنه ينتقد المفسرين الذين أَخْلَوْ تفاسيرهم من المسائل الفقهية والأحكام في الحلال والحرام، ولم يذكروا المسائل التي تتعلق بعلوم القرآن، كمشكل القرآن، وغيره.\nونخلُص مما سبق إلى أن مواصفات التفسير المثالي في رأي الثعلبي هو ما تميز بالصفات الآتية:","vol":"1","page":143},{"text":"١ - خلوُّه من أقاويل المبتدعين والضالين.\n٢ - الجمع بين الرواية والدراية، أو المأثور والمعقول في التفسير.\n٣ - الاعتماد على الإسناد في التفسير، وعدم حذفه.\n٤ - عدم التطويل الشديد في نقل المرويات والأقوال.\n٥ - ذكر الأحكام الشرعية، والمسائل الفقهية المتعلقة بالآية.\n٦ - الاهتمام بعلوم القرآن في أثناء التفسير، مثل الآيات التي ادُّعي أنها مشكلة، وتأويل هذا المشكل.\n٧ - الرد على أهل الزيغ والشبهات.\nولكنَّ الثعلبي لم يجد كتابًا في التفسير تجتمع فيه هذِه الصفات والمميزات. وهذا ما دعاه إلى تأليف كتاب في التفسير ينتظم تلك المزايا والسمات.\n\n<span data-type=\"title\" id=toc-127>ثانيًا: سبب تأليف الكتاب:</span>\nبعد أن ذكر الثعلبي أقسام المصنفين في التفسير، تكلَّم عن تأليفه لهذا التفسير، ويمكن إيجاز الأسباب التي دفعته إلى تأليف هذا الكتاب من خلال كلامه في مقدمة تفسيره، في أربعة أمور:\n١ - أنه لم يعثر على كتاب جامع مهذَّب في التفسير. ولعله يريد كتابًا يجمع المزايا التي استخلصناها من تقسيمه السابق للمفسرين.\n٢ - رغبة الناس عن علم التفسير، وقصور هممهم في البحث عنه، مع نفرتهم عن الاستفادة من الكتب المطولة في هذا الشأن.\n٣ - سؤال عدد من العلماء وطلاب العلم الثعلبي أن يصنف كتابًا في","vol":"1","page":144},{"text":"هذا العلم.\n٤ - التقرب إلى الله تعالى بهذا المصنف، أداءً لبعض واجب شكره، فإن شكر العلم نشره، وزكاته إنفاقه.\n\n<span data-type=\"title\" id=toc-128>ثالثًا: وصف الكتاب:</span>\nثمَّ وصف الثعلبي كتابه بقوله: كتاب شامل مُهذَّب، كامل مخلَّص، مفهوم منظوم نسقته بأبلغ ما قدرتُ عليه من الإيجاز والترتيب، ولفَّقته بغاية التنقيب والتقريب. فهو كتاب يشمل كل ما يتعلق بتفسير الآية، مع محاولة التهذيب وترك الإطالة المُملة، ويتميز باستيفاء المعلومة بأسلوب جامع مانع.\nوهو مفهوم العبارة سَلِسُها، في نظم بديع، وترتيب رائع، مع الإيجاز غير المخل، وترتيب المعلومات المتعلقة بتفسير الآية، والتنقيب عن المعلومة وذكرها بأسلوب قريب من الفهم.\n\n<span data-type=\"title\" id=toc-129>رابعًا: منهجه وعمله في التفسير:</span>\nثمَّ ذكر أن عمله في هذا التفسير يقوم على عدة أمور، ينبغي لكل مؤلف كتاب في فن قد سبق إليه ألا يخلو كتابه منها.\nوهذِه الخصال توضح لنا منهج المصنف في تفسيره على سبيل الإجمال، وهي:\n- استنباط شيء كان مغفلًا.\n- أو جمعه إن كان مفرَّقًا.\n- أو شرحه إن كان غامضًا.","vol":"1","page":145},{"text":"- أو حسن نظم وتأليف.\n- أو إسقاط حشو وتطويل.\nهكذا نصَّ في مقدمته.\nوهذا يعني أن منهجه يقوم على:\n١ - استنباط الفوائد والأحكام من الآية.\n٢ - جمع ما كان متفرِّقًا من أقوال المفسرين، وغيرها.\n٣ - شرح ما كان غامضًا من ألفاظ الآيات.\n٤ - حسن النظم في الأسلوب والتأليف.\n٥ - خلوه من الحشو والتطويل الذي لا داعي له.\nوهذا يتوافق مع وصفه لكتابه، بأنه كان يجمع بين الشمول والتكامل في المعلومة، والتهذيب والاختصار، وبين التطويل غير الممل والاختصار غير المخل.\n\n<span data-type=\"title\" id=toc-130>خامسًا: مصادره في كتابه من خلال مقدمته:</span>\nثمَّ ذكر المصنف مصادره إجمالًا: إذ ذكر أنه استخرج كتابه هذا من:\n- مئة كتاب مجموعات مسموعات.\n- إضافةً إلى ما التقطه من التعليقات، والأجزاء المتفرقات.\n- وتلقَّفه من أفواه المشايخ الثقات، وهم قريب من ثلاث مئة شيخ. ثم ذكر فيما بعد مصادره بالتفصيل، مروية بإسناده. وذكرها في المقدمة لئلا يحتاج إلى تكرار الأسانيد في ثنايا كتابه.","vol":"1","page":146},{"text":"<span data-type=\"title\" id=toc-131>سادسًا: أنواع المادة العلمية في \"الكشف والبيان</span>\":\nثم ذكر الثعلبي ﵀ أنه خرَّج تفسيره على أربعة عشر نحوًا:\n١ - البسائط والمقدمات.\n٢ - العدد والتنزيلات.\n٣ - القصص والنزولات.\n٤ - الوجوه والقراءات.\n٥ - العلل والاحتجاجات.\n٦ - العربية واللغات.\n٧ - الإعراب والموازنات.\n٨ - التفسير والتأويلات.\n٩ - المعاني والجهات.\n١٠ - الغوامض والمشكلات.\n١١ - الأحكام والفقهيات.\n١٢ - الحِكم والإشارات.\n١٣ - الفضائل والكرامات.\n١٤ - الأخبار والمتعلقات.\nثم ذكر أنَّ هذِه الموضوعات المعنونة، أدرجها في أثناء تفسيره، وضمَّنها كتابه، دون أن يُعنون لكل موضوع بعنوانه، بل يوردها في المكان المناسب لها.\nوسيأتي منهجه في هذِه العلوم عند تفصيل منهج المصنف في كتابه","vol":"1","page":147},{"text":"في المبحث الثالث إن شاء الله.\n- وبعد أن ذكر المصنف مصادره بالتفصيل؛ عقد ثلاثة أبواب ختم بها مقدمته، وهي:\nأ- باب في فضل القرآن وأهله وتلاوته.\nب- باب في فضل علم القرآن والترغيب فيه.\nوروى بسنده عددًا من الأحاديث والآثار في ذلك.\nجـ - باب في معنى التفسير والتأويل والفرق بينهما.\nوذكر أقوال العلماء في ذلك. وروى هذِه الأقوال بسنده أيضًا.","vol":"1","page":148},{"text":"*<span data-type=\"title\" id=toc-132> المطلب الثاني: منهج المصنف في كتابه مفصلًا</span>\nويشتمل على بيان منهجه في الأمور الآتية:\n\n<span data-type=\"title\" id=toc-133>أولًا: طرق التفسير التي انتهجها المصنف:</span>\nأ- تفسير القرآن بالقرآن.\nب- تفسير القرآن بالسنة.\nجـ - تفسير القرآن بأقوال الصحابة.\nد- تفاسير التابعين.\nهـ - تفاسير أتباع التابعين ومن بعدهم.\nوالإسرائيليات وموقف الثعلبي منها.\nز- التفسير الصوفي والإشاري وموقف الثعلبي منه.\n\nثانيًا: علوم القرآن.\nأ- أسماء السور.\nب- عدد آيات السورة، وكلماتها وحروفها.\nجـ - المكي والمدني.\nد- أسباب النزول.\nهـ - الوقف والابتداء.\nوالقراءات.\nز- الناسخ والمنسوخ.\nحـ - الربط والمناسبة بين الآيات.\nط-آخر ما نزل من القرآن.","vol":"1","page":149},{"text":"ثالثًا: الرواية بالإسناد.\nرابعًا: تقرير مسائل العقيدة والرد على الفرق.\nخامسًا: الجانب الفقهي.\nسادسًا: اللغة العربية، واعتماد الثعلبي عليها.\nسابعًا: الجانب التاريخي.","vol":"1","page":150},{"text":"<span data-type=\"title\" id=toc-134>أ- تفسير القرآن بالقرآن</span>\n<span data-type=\"title\" id=toc-135>أهمية تفسير القرآن بالقرآن:</span>\nإنَّ أحسن طرق التفسير وأصحَّها أن يُفسَّر القرآن بالقرآن، إذ لا أحد أعلم بكلام الله من الله -﷾- الذي أحاط بكل شيء علمًا، وأحصى كل شيءٍ عددًا، وهو سبحانه لا تخفى عليه خافية في الأرض ولا في السماء.\nقال تعالى: ﴿وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ (١) وقال سبحانه: ﴿وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ﴾ (٢).\nفما أُجمل من القرآن في موضع فُصِّل في موضع آخر، وما اختصر في موضع بُسط في موضع آخر.\nوهذِه الطريقة في التفسير كان ينتهجها رسول الله - ﷺ -، حيث كان يفسِّر بعض آيات القرآن ببعضها.\nومن ذلك تفسيره مفاتح الغيب في قوله تعالى: ﴿وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ﴾ بقوله تعالى: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ (٣٤)﴾ (٣) وغيرها كثير.\n_________\n(١) سورة النحل: (٨٩).\n(٢) يوسف: (١١١).\n(٣) رواه البخاري في \"صحيحه\" (٤٦٢٧) كتاب التفسير، باب ﴿وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا","vol":"1","page":151},{"text":"ولذلك ذكر العلماء ﵏ أنَّ أفضل طرق التفسير وأصحها: تفسير القرآن بالقرآن.\nقال شيخ الإسلام ابن تيمية ﵀: فإنْ قال قائل: فما أحسن طرق التفسير؟ فالجواب أنَّ أصح الطرق في ذلك: أن يُفسَّر القرآن بالقرآن، فما أجمل في مكان فإنَّه قد فُسِّر في موضع آخر، وما أختصر في مكان بسط في موضع آخر (١).\n\n<span data-type=\"title\" id=toc-136>عناية الثعلبي بتفسير القرآن بالقرآن ومنهجه في ذلك:</span>\nإنَّ الناظر في تفسير \"الكشف والبيان\" للثعلبي يدرك لأول وهلة الاهتمام الشديد، والعناية الفائقة من الثعلبي بتفسير القرآن بالقرآن، في مواضع كثيرة من تفسيره. ولا غرابة في ذلك، فالثعلبي ﵀ قد ركَّز في تفسيره على جانب المأثور، حتى حوى هذا التفسير رصيدًا هائلًا من مأثور التفسير، ويأتي تفسير القرآن بالقرآن في مقدمة التفسير بالمأثور.\n\n<span data-type=\"title\" id=toc-137>ومن أوجه تفسير القرآن بالقرآن في \"الكشف والبيان </span>\":\n<span data-type=\"title\" id=toc-138>١ - تفسير ما أُجمل في موضع بما بُيِّن في موضع آخر:</span>\nمثال ذلك: عند قوله تعالى: ﴿صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ﴾ [الفاتحة: ٧]. قال: يعني طريق الذين مننتَ عليهم بالتوفيق والرعاية والتوحيد والهداية، وهم الأنبياء والمؤمنون الذين ذكرهم الله تعالى\n_________\n= لَا يَعْلَمُهَا إِلَّا هُوَ﴾ وفي (٤٧٧٨) كتاب التفسير، باب ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾.\n(١) \"مقدمة في أصول التفسير\" (ص ٨٢)، وانظر: \"الإتقان\" للسيوطي ٤/ ٤٦٧.","vol":"1","page":152},{"text":"في قوله تعالى: ﴿وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ﴾.\n\n<span data-type=\"title\" id=toc-139>٢ - تفسير الآية وتوضيح معناها بذكر نظائرها في القرآن:</span>\nوهذا كثير إذ يسوق الثعلبي عند تفسيره للآية الآيات الأخرى المشابهة لها، والمتحدة معها في المعنى. فيقول مثلًا كقوله -﷿- كذا، أو يقول: دليلها ونظيرها، ونحو ذلك.\nومن الأمثلة عليه:\n- عند قوله تعالى: ﴿وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَى عَبْدِنَا﴾ [البقرة: ٢٣].\nذكر الآيات التي تماثلها من حيث ذكر الجزاء والشرط، فقال: ﴿وَإِنْ كُنْتُمْ﴾ يا معشر الكفار، لفظ جزاء وشرط، ومعناه إذا، لأن الله تعالى علم أنَّهم شاكون، كقوله تعالى: ﴿وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ وقوله تعالى: ﴿وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا﴾ وقوله تعالى: ﴿لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ﴾.\n- عند قوله تعالى: ﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ﴾ [البقرة: ١٥٠]. ذكر المصنف قولين في تفسير الآية، ثم بيَّن معنى الحجة وذكر الآيات التي ذُكرتْ فيها الحجة أيضًا فقال: ومعنى الحجة في هذين القولين الخصومة والجدل والدعوى الباطلة. كقوله تعالى: ﴿لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ﴾ أي: لا خصومة. وقوله تعالى: ﴿قُلْ أَتُحَاجُّونَنَا فِي اللَّهِ﴾ و﴿لِيُحَاجُّوكُمْ﴾ و﴿تُحَاجُّونَ﴾ و﴿حَاجَجْتُمْ﴾ كلها بمعنى المخاصمة والمجادلة.","vol":"1","page":153},{"text":"- عند قوله ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ﴾ [البقرة: ١٨٤] قال: فأفطر؛ فعدة؛ كقوله ﷿ ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ﴾.\n- عند قوله تعالى: ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ [البقرة: ٢٢٥] قال: واللغو، واللغا من الكلام ما لا خير فيه، ولا معنى له، قال الله ﷿ ﴿وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ (٣)﴾، وقال ﴿لَا يَسْمَعُونَ فِيهَا لَغْوًا﴾.\n- عند قول تعالى: ﴿وَاللَّهُ يَقْبِضُ وَيَبْسُطُ﴾ [البقرة: ٢٤٥] قال: (ويبسط) أي يوسع الرزق على من يشاء، نظيرها قوله ﷿ ﴿وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ﴾.\n- قوله في تفسير قوله تعالى: ﴿سَنُعَذِّبُهُمْ مَرَّتَيْنِ﴾ [التوبة: ١٠١]: وقيل: تفسيره في سورة النحل ﴿زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ﴾.\n- وقوله عند تفسير قوله تعالى: ﴿وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ﴾ [يونس: ٢]: وقال عبد العزيز بن يحيى: قدم صدق؛ بيانه قوله تعالى: ﴿إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى﴾. وقال أبو حاتم: منزل صدق؛ نظيره ﴿وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ﴾.\n- عند قول الحق تعالى: ﴿إِذَا لَهُمْ مَكْرٌ فِي آيَاتِنَا﴾ [يونس: ٢١]: وقال مقاتل بن حيان: لا يقولون هذا رزق الله بل يقولون سقينا بنوء كذا، وهو قوله ﷿: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾.\n- ما أورده عند قوله تعالى: ﴿اثَّاقَلْتُمْ﴾ [التوبة: ٣٨] إذ قال: وأصله: (تثاقلتم)، فأدغمت التاء في الثاء وأحدثت لها ألف","vol":"1","page":154},{"text":"ليتوصل إلى الكلام بها، وليمكن الابتداء بها، كقوله ﴿حَتَّى إِذَا ادَّارَكُوا فِيهَا﴾ [الأعراف: ٣٨] ﴿قَالُوا اطَّيَّرْنَا﴾ [النمل: ٤٧]، ﴿وَازَّيَّنَتْ﴾ [يونس: ٢٤].\n\n<span data-type=\"title\" id=toc-140>٣ - الاستدلال بالقرآن في بيان معنى الآية وألفاظها:</span>\nمثاله: عند قوله تعالى: ﴿وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ﴾ [البقرة: ٤٨]. بيَّن المصنف معنى (عَدْل) هنا، واستدل على هذا البيان بالقرآن، فقال: فداء، كما كانوا يأخذون في الدنيا، وسُمِّي الفداء عدلًا لأنه يعادل المفدى ويماثله، قال الله تعالى: ﴿أَوْ عَدْلُ ذَلِكَ صِيَامًا﴾.\n- عند قوله تعالى: ﴿يُعَلِّمُونَ النَّاسَ السِّحْرَ﴾ [البقرة: ١٠٢] نقل قولًا في تعريف السحر، واستدل له بالقرآن، فقال: قال بعضهم: السحر: العلم والحذق بالشيء، قال الله ﷿: ﴿وَقَالُوا يَاأَيُّهَ السَّاحِرُ﴾ أي: العالم.\n- عند قوله ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ﴾ [البقرة: ٢٢٨]، قال: وأصل البعل: السيد، والحاكم، قال الله تعالى: ﴿أَتَدْعُونَ بَعْلًا وَتَذَرُونَ﴾.\n- عند قوله تعالى ﴿أَنْ تَضِلَّ إِحْدَاهُمَا﴾ [البقرة: ٢٨٢] قال: وأصل الضلال: هلاك الشيء، وذهابه؛ تقول العرب: ضل الماء في اللبن، قال الله تعالى: ﴿وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ﴾.\n- عند قوله تعالى في سورة المدثر: ﴿لِمَنْ شَاءَ مِنْكُمْ أَنْ يَتَقَدَّمَ﴾ [المدثر: ٣٧] قال ﵀: في الخير والطاعة ﴿أَوْ يَتَأَخَّرَ﴾ [المدثر: ٣٧] عنها بالشر والمعصية. نظيره ودليله قوله: ﴿وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ﴾ [الحجر: ٢٤] يعني في الخير ﴿وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ﴾ [الحجر: ٢٤] عنه.","vol":"1","page":155},{"text":"- وفي سورة القيامة عند تفسير قوله تعالى: ﴿وَلَوْ أَلْقَى مَعَاذِيرَهُ﴾ [القيامة: ١٥]، قال ﵀: يعني أنه يشهد عليه الشاهد، ولو اعتذر وجادل عن نفسه، نظيره قوله تعالى: ﴿يَوْمَ لَا يَنْفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ﴾ [غافر: ٥٢].\n- في سورة النبأ عند تفسير قوله تعالى: ﴿عَنِ النَّبَإِ الْعَظِيمِ﴾ [النبأ: ٢] قال ﵀: قال مجاهد هو القرآن، دليله قوله تعالى: ﴿قُلْ هُوَ نَبَأٌ عَظِيمٌ﴾ [ص: ٦٧].\n- وفي سورة الإنسان عند تفسير قوله تعالى: ﴿إِنَّا هَدَيْنَاهُ السَّبِيلَ﴾ [الإنسان: ٣] قال ﵀: أي بينا له سبيل الحق والباطل، والهدى والضلالة، وعرفناه طريق الخير والشر وهو كقوله: ﴿وَهَدَيْنَاهُ النَّجْدَيْنِ (١٠)﴾ [البلد: ١٠].\n<span data-type=\"title\" id=toc-141>٤ - الاستدلال بالقرآن على معنى الحديث: </span>يذكر المصنف أحيانًا عقب إيراده للحديث: الآيات الموافقة لمعنى الحديث، والمؤيدة له على غرار ذكر الآية مع نظائرها. وهذا من توسُّعهِ ﵀ في الاستدلال بالقرآن في تفسيره.\nومن الأمثلة على ذلك:\nعند قوله تعالى: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ [الفاتحة: ٧]. أورد حديث النبي -ﷺالذي فيه أنَّ رجلًا سأله عن الذين يقاتلونه؟ فقال النبي -ﷺ-: \"المغضوب عليهم\" وأشار إلى اليهود. فقال المسائل: ومن هؤلاء الطائفة الأخرى؟ قال: \"الضالون\" وأشار إلى","vol":"1","page":156},{"text":"النصارى.\nقال المصنف بعد ذلك: وتصديق هذا الحديث حكم الله -﷿- بالغضب على اليهود في قوله: ﴿هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكَ مَثُوبَةً عِنْدَ اللَّهِ مَنْ لَعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ﴾ الآية. وحكمه على النصارى بالضلال في قوله: ﴿وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ﴾.\n\n<span data-type=\"title\" id=toc-142>٥ - الاستدلال بالقرآن في بيان معنى ألفاظ الآية:</span>\nمثال ذلك:\n- عند قوله تعالى: ﴿وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ﴾ [البقرة: ٢٦]. بيَّن أصل الفسق، واستدل على ذلك بالقرآن. فقال: وأصل الفسق: الخروج، قال الله تعالى: ﴿فَفَسَقَ عَنْ أَمْرِ رَبِّهِ﴾ أي: خرج.\n- عند قوله تعالى: ﴿وَالْأَرْضِ ذَاتِ الصَّدْعِ (١٢)﴾ [الطارق: ١٢]: أي تتصدع عن النبات، والأشجار، والثمار، والأنهار. نظيره قوله -﷿-: ﴿ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (٢٦) فَأَنْبَتْنَا فِيهَا حَبًّا (٢٧) وَعِنَبًا وَقَضْبًا (٢٨) وَزَيْتُونًا وَنَخْلًا (٢٩) وَحَدَائِقَ غُلْبًا (٣٠) وَفَاكِهَةً وَأَبًّا (٣١)﴾ [عبس: ٢٦: ٣١].\n- عند قوله تعالى: ﴿عَلَى نَفْسِهِ بَصِيرَةٌ﴾ [القيامة: ١٤] أورد ﵀ عدة أقوال للسلف ثم قال: قال الأخفش: هي كقولك: فلان عبرة، وحجة، دليل هذا التأويل قوله -﷿-: ﴿كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا﴾ [الإسراء: ١٤].\n- وعند قوله تعالى: ﴿وَلَوْ أَلْقَى مَعَاذِيرَهُ (١٥)﴾ [القيامة: ١٥]، أورد","vol":"1","page":157},{"text":"﵀ عدة أقوال للمفسرين، ثم قال: ومعنى الإلقاء: القول، نظيره قوله: ﴿وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ﴾ [النحل: ٨٧]، ﴿فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ﴾ [النحل: ٨٦].\n- في سورة النبأ عند تفسير قوله تعالى: ﴿وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ﴾ [النبأ: ١٤]. رجح هنا أن (من) بمعنى (الباء) كقوله: ﴿مِنْ كُلِّ أَمْرٍ * سَلَامٌ﴾ [القدر: ٤ - ٥].\n\n<span data-type=\"title\" id=toc-143>٦ - الاستدلال لأقوال المفسرين بالقرآن الكريم:</span>\nلا يكتفي المصنف بإيراد أقوال المفسرين في معنى الآية، بل إنه كثيرًا ما يذكر بجانب كل قول ما يدل على قوله من آيات القرآن الكريم.\nومن الأمثلة على ذلك:\n- عند قوله تعالى: ﴿إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ﴾ [البقرة: ١١٥] ذكر عدة أقوال للمفسرين في قوله: ﴿وَاسِعٌ﴾ واستدل لكل قول بالقرآن، فقال: قال الكلبي: يعني واسع المغفرة لا يتعاظم مغفرته ذنب. دليله: قوله تعالى: ﴿إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ﴾. وقال أبو عبيدة: الواسع الغني: يقال: يعطي من سعة، أي: من غنى. قال الله ﷿ ﴿لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ﴾. وقال الفراء: الواسع الجواد الذي يسع عطاؤه كلَّ شيء. دليله: قوله: ﴿وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ﴾.\n- عند قوله تعالى ﴿فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ﴾ [البقرة: ١٩٧] استعرض اختلاف المفسرين في (الفسوق)، فقال: وقال الضحاك: هو التنابز بالألقاب، دليله قوله ﷿ ﴿وَلَا","vol":"1","page":158},{"text":"تَنَابَزُوا بِالْأَلْقَابِ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ﴾، وقال ابن زيد: هو الذبح للأصنام. . .، دليله قوله ﷿: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ﴾ وقوله تعالى: ﴿أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ﴾.\n- عند قوله تعالى ﴿مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ﴾ [البقرة: ٢٢٢]. قال: قال الواقدي: معناه في حيث أمركم الله، وهو الفرج. نظيره في سورة الملائكة والأحقاف ﴿أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ﴾.\n- عند قوله تعالى: ﴿لَوَّاحَةٌ لِلْبَشَرِ (٢٩)﴾ [المدثر: ٢٩] نقل في معنى (لواحة): مغيرة للجلود، ومحرقة للجلد، ثم قال: وقال الحسن، وابن كيسان: يعني تلوح لهم جهنم حتى يروها عيانا. نظيره قوله ﷿: ﴿وَبُرِّزَتِ الْجَحِيمُ لِلْغَاوِينَ (٩١)﴾ [الشعراء: ٩١].\n- عند تفسير قوله تعالى: ﴿وَخَسَفَ الْقَمَرُ (٨)﴾ [القيامة: ٨]: قال ﵀: قال ابن كيسان: ويحتمل أن يكون بمعنى غاب، كقوله تعالى: ﴿فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ﴾ [القصص: ٨١].\n- وعند تفسير قوله تعالى ﴿إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (١٢)﴾ [القيامة: ١٢] قال ﵀: وقال يمان: المصير، والمرجع، وهو قول ابن مسعود - ﵁ -. نظيره: ﴿إِنَّ إِلَى رَبِّكَ الرُّجْعَى (٨)﴾ [العلق: ٨]، ﴿وَإِلَى اللَّهِ الْمَصِيرُ﴾ [آل عمران: ٢٨]، وقوله: ﴿أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ﴾ [الشورى: ٥٣].\n\n<span data-type=\"title\" id=toc-144>٧ - الاستدلال على بعض أوجه التأويل بقراءات بعض الصحابة والتابعين: </span>- قوله عند تفسير قوله جل وعلا: ﴿لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً﴾","vol":"1","page":159},{"text":"[التوبة: ١٠]: وقال أبو مجلز ومجاهد في سائر الروايات: الإل هو الله -﷿-. . .، ثم قال: والدليل على هذا التأويل قراءة عكرمة: لا يرقبوا في مؤمن أيلًا. بالياء يعني الله -﷿-.\n- عند تفسير قوله تعالى: ﴿أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ﴾ [التوبة: ١٩]: والوجه الآخر: أن تجعل السقاية والعمارة بمعنى الساقي والعامر، تقديره: أجعلتم ساقي الحاج وعامر المسجد الحرام. كقوله ﴿وَالْعَاقِبَةُ لِلتَّقْوَى﴾ [طه: ١٣٢]؛ أي للمتقين. يدل على هذا التأويل قراءة عبد الله بن الزبير وأبي وجزة السعدي: (أجعلتم سُقاة الحاج وعَمَرة المسجد الحرام) على جمع الساقي والعامر.\n\n<span data-type=\"title\" id=toc-145>٨ - الاستدلال بالقرآن لبعض القراءات:</span>\n- عند قوله ﴿قُلِ الْعَفْوَ﴾ [البقرة: ٢١٩]، قال: قرأ الحسن، وقتادة، وابن أبي إسحاق، وأبو عمرو (قل العفوُ) رفعًا، واختاره محمد بن عيسى على معنى الذين ينفقون هو العفو. دليله قوله -﷿- ﴿وَإِذَا قِيلَ لَهُمْ مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا أَسَاطِيرُ الْأَوَّلِينَ (٢٤)﴾.\n- عند قوله ﴿عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ﴾ [البقرة: ٢٣٦]، ذكر أن القراء اختلفوا في قوله (قدره) فقرأ بعضهم بفتح الدال، وآخرون بجزمها، ثم قال: وهما لغتان قد نطق بهما القرآن، فتصديق الفتح قوله ﴿فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا﴾، وتصديق الجزم ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾.\n\n<span data-type=\"title\" id=toc-146>٩ - الاستدلال بالقرآن على المسائل النحوية والبلاغية:</span>\nأ- عند قوله تعالى ﴿وَلَمَّا يَأْتِكُمْ﴾ [البقرة: ٢١٤]، قال: يعني ولم","vol":"1","page":160},{"text":"يأتكم، و(ما) صلة، كقوله تعالى ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾.\nب- عند قوله تعالى ﴿قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ﴾ [البقرة: ٢٤٦]، قال: ودخول (أن) وحذفها لغتان صحيحتان، فصيحتان، فأما إثبات (أن)، فقوله تعالى ﴿مَا لَكَ أَلَّا تَكُونَ مَعَ السَّاجِدِينَ﴾. وأما حذفها؛ فقوله تعالى ﴿وَمَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ﴾.\n\n<span data-type=\"title\" id=toc-147>١٠ - الاستدلال بالقرآن لإثبات صحة آرائه:</span>\n- عند قوله تعالى ﴿وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ﴾ [البقرة: ٢٠٣]، قال: والصحيح أن المعدودات أيام التشريق، وعليه أكثر العلماء، ويدل عليه قوله ﴿فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ﴾.\n- عند قوله تعالى ﴿كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ﴾ [البقرة: ٢١٦] قال: وقال بعضهم: هو فرض على الكفاية. . .، وهو القول الصحيح، الذي عليه الجمهور. . .، يدل على صحة هذا القول قول الله ﷿ ﴿فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى﴾.\n\n<span data-type=\"title\" id=toc-148>ب- تفسير القرآن بالسنَّة</span>\nتعد السنة النبوية بيانًا وإيضاحًا للقرآن الكريم، إضافةً إلى استقلالها ببيان بعض الأحكام والتشريع.\nقال تعالى: ﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴾ (١).\n_________\n(١) سورة النحل: (٤٤).","vol":"1","page":161},{"text":"وقال سبحانه: ﴿إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا (١٠٥)﴾ (١).\nوقال تعالى ﴿وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ (٦٤)﴾ (٢).\nإلى غير ذلك من الآيات الدالة على أن السنة مبيِّنة للقرآن وموضحةٌ له.\nولذلك قال شيخ الإسلام ابن تيمية: فإنْ أعياكَ ذلك -أي: تفسير القرآن بالقرآن- فعليك بالسنة، فإنَّها شارحة للقرآن، وموضِّحة له، بل قد قال الإمام محمد بن إدريس الشافعي: كل ما حكم به رسول الله - ﷺ - فهو مما فهمه من القرآن (٣).\n\nعناية الثعلبي بتفسير القرآن بالسنَّة:\nيصنَّف تفسير \"الكشف والبيان\" على أنه من كتب التفسير بالمأثور، وما ذلك إلا لأمور من أهمها: احتواؤه على عدد هائل من أحاديث التفسير، فقد اعتمد الثعلبي في تفسيره اعتمادًا كبيرًا على الحديث الشريف. فأخذ يفسِّر به الآية، بل يتعدى ذلك إلى رواية الأحاديث وإيرادها عند أدنى مناسبة تتعلق بالآية كما سيأتي في منهجه، حتى أصبح هذا الكتاب بحق موسوعة في أحاديث التفسير، وأصبحت\n_________\n(١) النساء: (١٠٥).\n(٢) النحل: (٦٤).\n(٣) \"مقدمة في أصول التفسير\" (ص ٨٢).","vol":"1","page":162},{"text":"هذِه الأحاديث من أعظم المزايا التي يمتاز بها عن غيره من التفاسير. وما ذلك إلا لإدراك الثعلبي عِظم مكانة السنة النبوية بالنسبة للقرآن، وأنها المصدر الثاني من مصادر التفسير.\nوقد نهج الثعلبي في ذلك المنهج الآتي:\n\n<span data-type=\"title\" id=toc-149>١ - تفسير القرآن بالسنة:</span>\nمثاله: عند قوله تعالى: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ [الفاتحة: ٧]. روى المصنف حديثين في بيان المراد بالمغضوب عليهم، والضالين.\nحيث روى بإسناده إلى النبي أنه قال: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ﴾ قال: اليهود. ﴿وَلَا الضَّالِّينَ﴾ قال: النصارى.\nثم روى حديثًا بنحوه أيضًا عن عبد الله بن شقيق.\n- عند قوله تعالى ﴿ثُمَّ عَفَوْنَا عَنْكُمْ﴾ [البقرة: ٥٢] قال: أي تركناكم فلم نستأصلكم، من قوله ﵊: \"أحفوا الشوارب واعفوا اللحى\".\n- عند قوله تعالى: ﴿وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ﴾ [البقرة: ١٥٥].\nفسَّر نقص الثمرات بموت الأولاد، لأنَّ ولد الرجل ثمرة قلبه.\nواستدل على ذلك بحديثٍ رواه بسنده إلى النبي -ﷺ- أنه قال: \"إذا مات ولد العبد، قال الله تعالى للملائكة: أقبضتم ولد عبدي؟ فيقولون: نعم. فيقول: أقبضتم ثمرة فؤاده؟ فيقولون: نعم\" الحديث.","vol":"1","page":163},{"text":"- عند قوله تعالى ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ [البقرة: ٢٣٨]. قال: أي مطيعين؛ قاله الشعبي ودليل هذا التأويل ما روى أبو سعيد الخدري عن النبي -ﷺ- أنه قال: \"كل قنوت في القرآن فهو الطاعة\".\n- عند قوله تعالى ﴿وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ﴾ [البقرة: ٢٧١]، قال: ﴿وَإِنْ تُخْفُوهَا﴾ تسروها ﴿وَتُؤْتُوهَا﴾ تعطوها الفقراء في السر؛ فهو خير لكم، وأفضل؛ كل مقبول؛ إذا كانت النية صادقة، ولكن صدقة السر أفضل، وفي الحديث: \"صدقة السر تطفئ غضب الرب كما يطفئ الماء النار، وتدفع سبعين بابًا من البلاء\".\n- عند قوله تعالى: ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ (٣٩)﴾ [مريم: ٣٩]: استدل بحديث ذبح الموت يوم القيامة على هيئة كبش أملح.\n- عند قوله تعالى: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ [مريم: ٧١]: استدل على أن معنى الورود هو الدخول، بقوله -ﷺ-: \"ما من مسلم يموت له ثلاثة إلا لم يلج النار إلا تحلة القسم\"، ثم قرأ: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا مَقْضِيًّا (٧١)﴾ [مريم: ٧١].\nومثل هذا كثير في \"الكشف والبيان\".\n<span data-type=\"title\" id=toc-150>٢ - رواية الحديث من عدة طرق، واستعمال صيغة تحويل الأسانيد (ح) في ذلك:</span>\nومن الأمثلة على ذلك قوله: أخبرنا ابن حمدويه، قال: أخبرنا ابن أيوب. ح. قال: نا أبو حامد وابن حبيب قالا: أخبرنا الكارزي. ح.","vol":"1","page":164},{"text":"وأخبرنا أبو حفص عمر قال: أنا الرَّفاء، قالوا: أنا على بن عبد العزيز قال: نا أبو عبيد قال: نا يحيى بن سعيد الأموي قال: نا عبد الملك بن جُريج عن عبد الله بن أبي مليكة عن أم سلمة ﵂ قالت: كان رسول الله - ﷺ - يُقطِّع قراءته: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ * الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ * الرَّحْمَنِ الرَّحِيمِ * مَالِكِ يَوْمِ الدِّينِ﴾.\nورواية الثعلبي للحديث من ثلاث طرق يدل على سعة روايته.\n\n<span data-type=\"title\" id=toc-151>٣ - يروي الحديث غالبًا بسنده الخاص عن شيخه إلى النبي - ﷺ </span>-:\nوهذِه ميزة امتاز بها هذا التفسير، إذ للإسناد قيمة ومكانة لدى هذِه الأمة. ولذلك لام الثعلبي في مقدمته الذين صنَّفوا في التفسير ولم يذكروا الأسانيد، فقال في معرض حديثه عن أقسام المفسرين وفرقهم: وفرقةٌ حذفوا الإسناد الذي هو الركن والعماد، فنقلوا من الصحف والدفاتر، وجرَوا على هوَس الخواطر، وذكروا الغثَّ والسمين، والواهي والمتين، وليسوا في عدد العلماء، فصنتُ الكتاب عن ذكرهم، والقراءة والعلم سنة يأخذها الأصاغر عن الأكابر، ولولا الإسناد لقال من شاء ما شاء.\nوهذا أمر ظاهر في هذا التفسير ظهورًا واضحًا أيَّما وضوح.\nولا شك أن الرواية بالإسناد لا يُؤتاها إلا من لازم الشيوخ، وحفظ الأسانيد والمرويات.\n\n<span data-type=\"title\" id=toc-152>٤ - وأحيانًا يذكر الأحاديث غير مُسندة، ويقتصر على ذكر الصحابي فقط، وأحيانًا يذكر المتن فحسب:</span>","vol":"1","page":165},{"text":"ومن الأمثلة على ذلك:\n- قوله في تفصيل مسألة القراءة خلف الإمام وأدلتها قال: وكذلك الجواب عن احتجاجهم بخبر عمران بن حصين قال: صلى رسول الله -ﷺ- الظهر أو العصر. . الحديث.\n- عند قوله تعالى: ﴿وَإِذَا خَلَوْا إِلَى شَيَاطِينِهِمْ﴾ [البقرة: ١٤] قال في أثناء تفسيره للشيطان: وفي الحديث: إذا مرَّ الرجل بين يدي أحدكم وهو يصلي فليدفعه، فإن أبي فليقاتلْه فإنَّه شيطان. ورُوي عن النبي -ﷺ-: أنَّه نظر إلى رجلٍ يتبع حمامًا طائرًا فقال: \"شيطان يتبع شيطانًا\".\n- عند قوله تعالى: ﴿شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ﴾ [البقرة: ١٨٥]، قال: روى هشيم عن أبان عن أنس. . . ثم ذكر حديثًا مرفوعًا.\n- عند قوله ﷿ ﴿قُلِ الْعَفْوَ﴾ [البقرة: ٢١٩]، قال: ونظير هذِه الآية من الأخبار ما روى أبو هريرة أن رجلًا قال: يا رسول الله، عندي دينار.\n- عند قوله تعالى: ﴿وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ﴾ [البقرة: ٢٣٣] قال: وقال آخرون المراد بهذِه الآية الدلالة على أن الرضاع ما كان في الحولين. . . وفي الحديث: \"لا رضاع بعد الحولين، وإنما يحرم من الرضاع ما أنبت اللحم. . . \".\n- عند قوله تعالى: ﴿فَابْعَثُوا أَحَدَكُمْ بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِينَةِ﴾ [الكهف: ١٩]: قال: والورق الفضة مضروبة كانت أو غير مضروبة، والدليل عليه: (أن عرفجة بن أسعد﵁-، أصيبت أنفه يوم الكُلاب","vol":"1","page":166},{"text":"فاتخذ أنفًا من وَرِقٍ فأنتن عليه، فأمره النبي -ﷺ- أن يتخذ أنفًا من ذهب). أورده بلا سند.\n- عند قوله تعالى: ﴿أَحَاطَ بِهِمْ سُرَادِقُهَا﴾ [الكهف: ٢٩]: استدل بحديث: \"سرادق النار أربعة جدر كثف كل واحدة مسيرة أربعين سنة\"، أورده أيضًا بلا سند.\n- عند قوله تعالى: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾ [الكهف: ٥٤]: استدل بقوله -ﷺ- لما قال لعلي وفاطمة -﵁- وقد طرقهما ليلًا: \"ألا تصلون\"، فقال على -﵁-: يا رسول الله، إنما أنفسنا بيد الله تعالى، فإذا شاء أن يبعثنا بعثنا، فانصرف رسول الله -ﷺ-.\nفسمعته وهو يضرب فخذه يقول: ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾ \" [الكهف: ٥٤]، وقد رواه بإسناده.\n- عند قوله تعالى: ﴿يَاأُخْتَ هَارُونَ﴾ [مريم: ٢٨]: استدل بقوله - ﷺ - للمغيرة بن شعبة عندما سأله أهل نجران مستشكلين كونها أخت هارون لتباعد السنين بينهما، فقال له النبي - ﷺ -: \"ألا أخبرتهم أنهم كانوا يسمون بالأنبياء والصالحين من قبلهم\". أورده بلا إسناد.\nوهذا الصنيع من الثعلبي إما لأنه لم يتسنَّ له رواية هذِه الأحاديث بإسنادها، وإما لأنه أراد الاختصار، لا سيما أن بعضها يذكره في معرض الاستشهاد أحيانًا على بعض ألفاظ الآية.\n\n<span data-type=\"title\" id=toc-153>٥ - قد يورد أحاديث بلا إسناد، ويسنده في مواضع أخرى من كتابه:</span>\nومن الأمثلة على ذلك:","vol":"1","page":167},{"text":"- عند قوله تعالى: ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ [البقرة: ٢٢٥] أورد قوله -ﷺ-: \"رفع عن أمتي الخطأ، والنسيان، وما استكرهوا عليه\". ثم أورد الحديث نفسه مسندًا عند قوله تعالى: ﴿إِنْ نَسِينَا أَوْ أَخْطَأْنَا﴾ [البقرة: ٢٨٦].\n- عند قوله تعالى: ﴿وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا﴾ [البقرة: ٢٣١] أورد حديث أبي موسى الأشعري قال: غضب رسول اللهﷺ- على الأشعريين، فأتيته، فقلت: يا رسول الله، غضبت على الأشعريين؟ ! قال: \"يقول أحدهم: قد طلقتك، قد راجعتك. . \" وقد رواه مسندًا في تفسير سورة الطلاق.\n- عند قوله تعالى ﴿لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً﴾ [البقرة: ٢٣٦] أورد حديث عن الرسول -ﷺ- أنه قال: \"لا تطلقوا نساءكم إلا عن ريبة؛ فإن الله لا يحب الذواقين ولا الذواقات\". وروى هذا الحديث مسندًا في تفسير سورة الطلاق.\n- عند قوله تعالى: ﴿يُغَاثُوا بِمَاءٍ كَالْمُهْل﴾ [الكهف: ٢٩]: استدل بحديث أبي سعيد الخدري -﵁-، عن النبي -ﷺ- في قوله: ﴿بِمَاءٍ كَالْمُهْلِ﴾، قال: \"كعكر الزيت فإذا قرب إليه سقطت فروة وجهه فيه\"، وقد أورده بإسناده.\n\n<span data-type=\"title\" id=toc-154>٦ - يكرِّر أحيانًا بعض الأحاديث في عدة مواضع بحسب المناسبة من عدة طرق:</span>\nفيذكره في موضع من طريق، ويذكره في موضع آخر من طريق آخر،","vol":"1","page":168},{"text":"وهكذا. وقد يترتب على هذا اختلاف في بعض ألفاظ الحديث من طريق إلى آخر.\nمثال ذلك: حديث عبادة بن الصامت في قراءة الفاتحة خلف الإمام في الصلاة. حيث روى الثعلبي هذا الحديث من ثلاث طرق، ذكرها في ثلاثة مواضع متفرقة.\nالأول: من طريق عبد الرحمن بن بشر، عن سفيان بن عيينة، عن الزهري، عن محمود بن الربيع، عن عبادة بن الصامت مرفوعًا: \"لا صلاة لمن لم يقرأ بأم القرآن\".\nوالثاني: من طريق الشافعي، عن سفيان، به.\nوالثالث: من طريق محمد بن إسحاق، عن مكحول، عن محمود ابن الربيع عن عبادة بن الصامت قال: صلي بنا رسول الله -ﷺ- صلاة الصبح، فثقلت عليه القراءة، فلما انصرف رسول الله -ﷺ- من صلاته أقبل علينا بوجهه فقال: \"إني لأراكم تقرأون خلفي\". قلنا: أجل يا رسول الله هذا. قال: \"فلا تفعلوا إلا بأم القرآن، فإنه لا صلاة لمن لم يقرأ بها\".\n\n٧ - يذكر أحيانًا بعض الأحاديث معلَّقة (١)، فيحذف أول السند، ثم يذكر بقيته: مثال ذلك:\nقوله: وقد روى يحيى بن سعيد، عن محمد بن\n_________\n(١) الحديث المعلَّق هو: ما حذف من أول إسناده واحد فأكثر، وكأنه مأخوذ من تعليق الجدار لقطع الاتصال فيهما. \"تدريب الراوي\" للسيوطي ١/ ٢١٩.","vol":"1","page":169},{"text":"إبراهيم، عن أبي حازم، عن البياضي -ﷺ- قال: قال رسول الله ﷺ: \" إذا قام أحدكم يصلي. . . \" الحديث. بينما الحديث موصول في \"موطأ مالك\" عن مالك، عن يحيى بن سعيد.\n\n<span data-type=\"title\" id=toc-156>٨ - قد يذكر متن الحديث أولًا، ثم يعقبه بالسند خلافًا للأصل في ذلك، وهذا قليلٌ جدًا </span>(١).\n<span data-type=\"title\" id=toc-157>٩ - نقده وتوجيهه لبعض الأحاديث:</span>\nالغالب في صنيع الثعلبي هو روايته للأحاديث بسنده، دون بيان صحتها أو ضعفها. كما هو صنيع العلماء المتقدمين، ومنهم المفسرون كابن جرير وابن أبي حاتم، بناء على القاعدة (من أسندك فقد أحالك) (٢).\nإلا أننا نرى الثعلبي أحيانًا ينقُد بعض الأحاديث، ويوجهها.\nوخير مثال على ذلك: ما فعله في مسألة: (قراءة الفاتحة في الصلاة بالنسبة للمأموم) حيث انتصر للقول بوجوب قراءتها على المأموم في الصلاة، وذكر الأدلة على ذلك، ثم ذكر قول المخالفين القائلين بأنه ليس على المأموم قراءة الفاتحة، سواء كانت الصلاة سريةً، أم جهريَّة. فذكر أدلتهم دليلًا، دليلًا، ونقد بعضها، وأجاب ووجَّه البعض الآخر.\n_________\n(١) انظر الحديث (٣٠١).\n(٢) ستأتي مناقشة هذِه المسألة في المبحث الرابع عند الكلام عن المآخذ التي أخذت على هذا التفسير.","vol":"1","page":170},{"text":"حيث ذكر من أدلتهم حديث عبد الله بن شداد، عن جابر مرفوعًا:\n\"من صلى خلف إمام كانت قراءة الإمام له قراءة\".\nوأعل الثعلبي هذا الحديث بعلتين:\nالأولى: الإرسال. والثانية: ضعف إسناده، لأنَّ فيه راويين لا يُدرى مَن هما.\nثم ذكر -من أدلتهم- حديث جابر الجعفي عن أبي الزبير عن جابر ابن عبد الله -﵁مرفوعًا: \"من كان له إمام فقراءته له قراءة\".\nوأعلَّه بأمرين:\nالأول: بجابر الجعفي. حيث ذكر أقوال العلماء في تضعيفه، ثم قال: ولا خلاف بين أهل النقل في سقوط الاحتجاج بحديثه.\nالثاني: أنَّه قد رُوي عن جابر ما يخالف هذِه الأخبار، ثم روى ذلك، قال: ومحالٌ أن يروي جابر بن عبد الله عن النبي -ﷺ- أن قراءة الإمام قراءة للمأموم ثم يقرأ خلف الإمام ويأمر به مخالفةً للنبي - ﷺ -.\nثم ذكر بقية أدلتهم واحدًا تلو الآخر، ناقدًا وموجهًا.\nومن الأمثلة الأخرى على تعليله لكثير من الأحاديث التي ذكرها:\n- عند قوله: ﴿لَيْسَ الْبِرَّ أَنْ تُوَلُّوا﴾ [البقرة: ١٧٧] أورد قول ابن مسعود في فضل النفقة: أن تؤتيه وأنت. .، ثم قال: ورفعه بعضهم.\n- عند قوله ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ﴾ [البقرة: ٢١٠] أسند عن ابن عباس أثرًا في معنى الآية. ثم قال: ورفعه بعضهم،","vol":"1","page":171},{"text":"وساق الحديث المرفوع بسنده أيضًا.\n- عند قوله تعالى: ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ﴾ [البقرة: ٢١٩] أورد حديثًا مسندًا من طريق هُشيم بن بشير عن ابن شبرمة. ثم نقل عن النسائي أنه قال: هذا حديث مشهور إلا أن هشيم بن بشير كان يدلس، وليس في حديثه ذكر السماع عن ابن شبرمة.\n- أورد حديثًا مرفوعًا من رواية أبي الأحوص سلام بن سليم عن سماك بن حرب. ثم نقل عن أبي عبد الرحمن النسائي أنه قال: هذا حديث منكر؛ غلط فيه أبو الأحوص؛ لا يعلم أن أحدًا تابعه عليه من أصحاب سماك. ونقل عن الإمام أحمد -وهو تتمة كلام النسائي- أنه قال: كان أبو الأحوص يخطئ في هذا الحديث؛ خالفه شريك في إسناده ولفظه.\nوقد أبان لنا هذا النقد وذلك التوجيه عن حقيقتين في الإمام الثعلبي:\nالأول: فقه الإمام الثعلبي.\nالثانية: ملكته في نقد الأحاديث.\n\n<span data-type=\"title\" id=toc-158>١٠ - تعديل وتجريح الرواة:</span>\nوقد نقل عن الإمام النسائي أحكامًا في الرواة، ومن الأمثلة على ذلك:\n- قال: وسماك -ابن حرب- ليس بقوي، وكان يقبل التلقين.\n- قال: عبد الملك بن نافع ليس بالمشهور، ولا يحتج بحديثه.","vol":"1","page":172},{"text":"- قال: ويحيى بن يمان لا يحتج بحديثه؛ لكثرة خطئه، وسوء حفظه.\nوهذا الجانب يدل على فهم من الثعلبي لعلوم الحديث ومصطلحه، ودراية بأحوال الرجال، وإلمام بطبقات الرواة وتواريخهم.\nوقد كانت \"سنن النسائي\" من مصادره التي اعتمد عليها، وهو كتاب حافل، يحوي أقوالًا كثيرة في أحوال الرجال، وفي بيان بعض العلل الخفية في الإسناد والمتن.\n\n<span data-type=\"title\" id=toc-159>١١ - عدم الاقتصار على الأحاديث الصحيحة، بل قد أكثر من ذكر الأحاديث الواردة في الترغيب والترهيب:</span>\nفالثعلبي كان يروي بإسناده الحديث الصحيح والحسن والضعيف والواهي والموضوع. شأنه في ذلك شأن معظم المفسِّرين، إلا أنَّه يتميَّز عن أكثرهم بأنه يروي بالسند، ومن أسندك فقد أحالك، وهذا الأمر يخفِّف عنه التَّبِعة في روايته للأحاديث الموضوعة، إلا أنه مع ذلك لا يسلم من اللوم على صنيعه هذا.\nومثال ما رواه في ذلك: عند تفسير قوله تعالى: ﴿وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا﴾ [الإنسان: ٢١] أورد قصة الحبشي بطولها مع ضعف إسنادها.\n\n<span data-type=\"title\" id=toc-160>١٢ - الاستدلال بالحديث على المعنى اللغوي:</span>\nمثال ذلك:\n- عند قوله تعالى ﴿وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ﴾ [البقرة: ٤٥] قال في بيان معنى الصبر: وأصل الصبر هو الحبس، ومنه الحديث عن النبي -ﷺ- في","vol":"1","page":173},{"text":"رجل أمسك رجلًا وقتله آخر، فقال: \"اقتلوا القاتل واحبسوا الصابر\".\n- عند قوله تعالى ﴿قُلِ الْعَفْوَ﴾ [البقرة: ٢١٩]، قال: وأصل العفو في اللغة: الزيادة، والكثرة. . .، وقال النبي - ﷺ-: \"أعفوا اللحى\".\n- عند قوله تعالى ﴿لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ﴾ [البقرة: ٢٨٥]، قال: وإنما قال (بين أحد)، ولم يقل بين آحاد، لأن الأحد يكون للواحد، والجميع. . .، وقال النبي - ﷺ -: \"ما أحلت الغنائم لأحد سود الرؤوس غيركم\".\n- عند تفسيره لقول الله تعالى ﴿أُولَئِكَ الَّذِينَ حَبِطَتْ﴾ [آل عمران: ٢٢]: قال: أي: ذهبت وبطلت، وأصله من الحبط، وهو أن ترعى الماشية نبتا رديئا فينتفخ لذلك بطونها، وربما ماتت منه، ثم جعل كل شيء يهلك حبطا، ومنه قول النبي -ﷺ-: \"وإن مما ينبت الربيع ما يقتل حبطا، أو يُلمّ\".\n- عند تفسيره لقول الله تعالى: ﴿قَالَ الْحَوَارِيُّونَ﴾ [آل عمران: ٥٢]: قال: والحواريّ في كلام العرب خاصة: الرجل الذي يستعين به فيما ينوبه يدل عليه، ثم ساق بسنده عن عائشة -﵄- قالت: قال رسول الله -ﷺ-: \"لكل نبيّ حواريّ، وحواريّ الزبير\".\n\n<span data-type=\"title\" id=toc-161>١٣ - الاستدلال بالحديث لبعض أقوال المفسرين:</span>\nمثال ذلك: عند قوله تعالى: ﴿وَوَصَّى بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ﴾ [البقرة: ١٣٢]. حيث ذكر قولًا في سبب تسمية يعقوب بهذا الاسم، ودلَّل على هذا القول بحديث رواه بإسناده. فقال: وقيل: سمِّي يعقوب لكثرة","vol":"1","page":174},{"text":"عقبه. ثم روى بإسناده إلى النبي -ﷺ- أنَّه قال: \"بُعثت على إثر ثمانية آلاف نبي، أربعة آلاف من بني إسرائيل\".\n- عند قوله تعالى ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ [البقرة: ٢٣٨]، قال: قال ابن عباس في رواية أبي رجاء: داعين في صلاتكم. دليله أن النبي -ﷺ- قنت على رعل وذكوان.\n- عند قوله تعالى ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾ [البقرة: ٢٧٦]، قال: قال ابن مسعود ومجاهد: من حلالات، دليله. . . وقال النبي - ﷺ -: \"إن الله قسم بينكم أخلاقكم كما قسم بينكم أرزاقكم، وإن الله طيب لا يقبل إلا طيبًا. . . \".\n- عند قوله تعالى ﴿إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ [القيامة: ٢٣] قال: وقال الحسن: تنظر إلى الخالق، وحُق لها أن تَنْضُر، وهي تنظر إلى الخالق.\nثم ساق أحاديث منها حديث جابر بن عبد الله -﵄- قال: قال رسول الله -ﷺ-: \"يتجلّى لنا ربنا -﷿- حتى ننظر إلى وجهه، فيخرّون له سجدًا، فيقول: ارفعوا رؤوسكم فليس هذا بيوم عبادة\".\n- عند تفسير قوله تعالى: ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (٨)﴾ [الإنسان: ٨]: قال ﵀: قال أبو حمزة الثمالي: الأسير: المرأة، ودليل هذا التأويل قول النبي - ﷺ -: \"استوصوا بالنساء خيرا، فإنهن عندكم عوان\".\n- عند تفسيره لقول الله تعالى: ﴿وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا﴾ آل عمران: ١٠٣]: قال: وقال قتادة، والسدي، والضحاك: هو القرآن،","vol":"1","page":175},{"text":"يدل عليه.\nثم ساق بسنده عن عليّ بن أبي طالب -﵁قال: أما إني سمعت رسول الله -ﷺ- يقول: \"إنها ستكون فتنة\"، فقلت: فما المخرج منها يا رسول الله؟ قال: \"كتاب الله: فيه نبأ ما قبلكم، وخبر ما بعدكم. . . \"، الحديث.\n\n<span data-type=\"title\" id=toc-162>١٤ - الاستدلال بالحديث لإثبات بعض القراءات وتقويتها:</span>\n- عند قوله تعالى ﴿فَنِعِمَّا هِيَ﴾ [البقرة: ٢٧١]، قال: وقرأ أبو جعفر (فنِعْمَّا) بكسر النون، وجزم العين، ومثله في سورة النساء، واختاره أبو عبيد، وذكر أنها لغة النبي -ﷺ- حين قال لعمرو بن العاص: نعما بالمال الصالح للرجل الصالح.\n- عند قوله تعالى ﴿يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ﴾ [البقرة: ٢٧٣]، قال: قرأ الحسن: و(يحسب)، وبابه بفتح السين. الباقون بالكسر. واختاره أبو عبيد، وأبو حاتم، قيل إنها لغة النبي -ﷺ-. ثم ساق بسنده حديثًا، وفيه قال النبي -ﷺ- \"لا تَحْسِبَنَّ أنا إنما ذبحناها من أجلكم\". ولم يقل: لا تَحْسَبَنَّ.\nوعلى أي حال فاستدلال الثعلبي بالأحاديث واسع جدًا، فهو يستدل بالحديث أيضًا على فضائل السور، والعقائد، والأحكام، وفي الزهد والوعظ، وغير ذلك مما هو مثبوت في ثنايا كتابه، وقد مرَّ بعضه مفصَّلا وسيأتي البعض الآخر.\nفالأصل عند الثعلبي أن يستدل بالسنة كلما أمكنه ذلك ووجد إليه","vol":"1","page":176},{"text":"سبيلًا. ولذا كثر استدلاله بالحديث، وتعددت مجالاته وموضوعاته.\n\n<span data-type=\"title\" id=toc-163>١٥ - قد يورد الحديث أحيانًا؛ لمعرفة اسم النازل فيه الآية، وتعيين المبهم فيها:</span>\nومن الأمثلة على ذلك:\n- عند تفسيره لقول الله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧]: ساق بسنده عن عبد الله بن مسعود: من حلف يمينًا يستحق به مالًا وهو فيها فاجر لقي الله -﷿- وهو عليه غضبان، أنزل الله تعالى تصديق ذلك: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لَا خَلَاقَ لَهُمْ فِي الْآخِرَةِ﴾ [آل عمران: ٧٧]. فقال الأشعث بن قيس: فيّ نزلت، كانت بيني وبين رجل خصومة في بئر فاختصمنا إلى رسول الله - ﷺ - فقال: \"شاهداك أو يمينه. . . \" الحديث.\n- وعند تفسيره لقول الله تعالى: ﴿وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا﴾ [آل عمران: ٨٤]: قال: نزلت في أثني عشر رجلًا ارتدوا عن الإسلام وخرجوا من المدينة ولحقوا بمكة كفارًا، منهم الحارث بن سويد الأنصاري أخو الجُلاس بن سويد فأنزل الله تعالى فيهم: ﴿وَمَنْ يَبْتَغِ﴾ [آل عمران: ٨٥]، ثم قال عند تفسيره لقول الله تعالى: ﴿أُولَئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ. .﴾ إلى قوله تعالى: ﴿إِلَّا الَّذِينَ تَابُوا﴾ [آل عمران: ٨٦ - ٨٩]: وذلك أن الحارث بن سويد لما لحق بالكفار ندم وأرسل إلى قومه أن سلوا رسول الله -ﷺ-: هل لي من توبة؟ ففعلوا ذلك، فأنزل الله تعالى: ﴿إِلَّا الَّذِينَ تَابُوا﴾ الآية، فحملها إليه رجل","vol":"1","page":177},{"text":"من قومه، وقرأها عليه، فقال الحارث: إنك والله ما علمت لصدوق، وإن رسول الله -ﷺ- لأصدق منك، وإن الله -﷿- لأصدق الثلاثة. فرجع الحارث إلى المدينة، فأسلم وحسن إسلامه.\n\n<span data-type=\"title\" id=toc-164>١٦ - يورد الحديث للتدليل على عرض الأحكام الفقهية المستنبطة عند تفسيره لآيات الأحكام ومن الأمثلة على ذلك:</span>\nعند تفسيره لقول الله تعالى ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ [آل عمران: ٩٧]: قال: اعلم أن شروط وجوب الحج تسعة: البلوغ، والعقل، والإسلام، والحرية، لقوله -ﷺ-: \"رفع القلم عن ثلاثة: عن الصبي حتى يبلغ، وعن المجنون حتى يفيق، وعن النائم حتى يتنبه\"، ولقوله - ﷺ -: \"أيما صبي حج ثم بلغ الحنث فعليه حجة أخرى، وأيما عبد حج ثم أعتق فعليه حجة أخرى، وأيما أعرابي حج ثم هاجر فعليه حجة أخرى\".\nوقال في نفس الباب: وأما النفقة: فإن كان ذا أهل وعيال يجب عليه نفقتهم فلا يلزمه الحج، حتى يكون واجدًا نفقتهم مدة غيبته لذهابه ورجوعه، لأن هذا الإنفاق فرض على الفور، والحج فرض على التراخي، فكان تقديم الإنفاق على العيال أولى وأهم، وقد قال النبي -ﷺ-: \"كفى بالمرء إثمًا أن يضيّع من يقوت\".\n\n<span data-type=\"title\" id=toc-165>١٧ - يورد الحديث للتدليل على ما أداه إليه نظره فيما اتفق العلماء على جوازه، وهو: </span>استنباط واستخراج الحكم والإشارات وما شاكل ذلك من كل ما لا يمتنع استنباطه من القرآن واستخراجه منه لمن كان أهلًا","vol":"1","page":178},{"text":"لذلك:\nومن الأمثلة على ذلك:\n- عند تفسيره لقول الله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧]: قال: أخبرنا الحسن بن أحمد بن محمد المخلديّ. .، ثم ساق بسنده عن أبي أمامة الحارثي: أن رسول الله -ﷺ- قال: \"من اقتطع حق امرئ مسلم بيمينه، فقد أوجب الله له النار، وحرم عليه الجنة\" فقال رجل: وإن كان يسيرًا؟، قال: \"وإن كان قضيبًا من أراك\".\n- وعند تفسيره لقول الله تعالى: ﴿وَالْكَاظِمِينَ الْغَيْظَ﴾ [آل عمران: ١٣٤]: قال: وفي الحديث: \"ما من جرعة أحمد عاقبة من جرعة غيظ مكظوم\"، وساق بسنده عن معاذ بن أنس قال: قال رسول الله -ﷺ-: \"من كظم غيظًا وهو يقدر على أن ينفذه دعاه الله يوم القيامة على رؤوس الخلائق حتى يخيره من أي الحور شاء\".\n\n<span data-type=\"title\" id=toc-166>جـ - تفسير القرآن بأقوال الصحابة</span>\nيعتبر تفسير الصحابة هو المصدر الثالث من مصادر تفسير القرآن، بعد القرآن والسنة، ذلك لأنَّ الصحابة رضوان الله عليهم شاهدوا التنزيل، وأخذوا القرآن غضًا طريًّا من في رسول الله -ﷺ-، ولذلك كانوا هم أعلم الناس بعد رسول الله -ﷺ- بألفاظ القرآن ومعانيه.\nقال شيخ الإسلام ابن تيمية: إذا لم تجد التفسير في القرآن، ولا في السنة، رجعت في ذلك إلى أقوال الصحابة، فإنهم أدرى بذلك لما","vol":"1","page":179},{"text":"شاهدوه من القرائن والأحوال التي اختصوا بها، ولما لهم من الفهم التام والعلم الصحيح (١).\nوتفسير \"الكشف والبيان\" يُعدُّ من أبرز التفاسير بالمأثور، قد حوى عددًا وافرًا من مأثور أقوال الصحابة في تفسير القرآن الكريم، حتى أصبح ذلك معلمًا واضحًا فيه، يدركه لأول وهلة كل من طالع هذا التفسير، ونظر فيه. ولم يقتصر اعتماد الثعلبي على أقوال الصحابة في جانب أو جانبين، بل كان اعتماده عليها في نواحٍ عديدة ومجالات شتى. إذ كان يعتمد أقوال الصحابة في توضيح وتفسير معنى الآية، وفي القراءات، وفي الأحكام، وفي القصص، وغير ذلك، وفْق منهج سار عليه الثعلبي، وتحددت معالمه في الأمور الآتية:\n\n<span data-type=\"title\" id=toc-167>١ - يروي الثعلبي أحيانًا أقوال الصحابة بإسناده، وأحيانًا يذكر قول الصحابي بإسناد معلَّق، وأحيانًا يذكرها من دون إسناد</span>.\n<span data-type=\"title\" id=toc-168>٢ - ذكر قراءات الصحابة:</span>\nويروي الثعلبي هذِه القراءات أحيانًا بالإسناد، وأحيانًا يذكرها دون إسناد.\nمثال ذلك:\n- عند ذكر القراءات في قوله تعالى: ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ [الفاتحة: ٤]، نسب قراءة (ملِك) من دون ألف إلى خمسة من الصحابة.\n- عند تفسيره لقول الله تعالى: ﴿وَكَفَّلَهَا زَكَرِيَّا﴾ [آل عمران: ٣٧]،\n_________\n(١) \"مقدمة في أصول التفسير\" (ص ٨٤).","vol":"1","page":180},{"text":"استشهد بقراءة أبيّ (وأكْفلها زكريا) بالألف لكونها تعين على التأويل، أي ضمّها الله زكريا، أي ضمّها إليه.\n(زكريا) فيه لغتان: (زكريا) مقصور، وهي قراءة ابن مسعود.\nوعند تفسيره لقول الله تعالى: ﴿تَأْمَنْهُ﴾ [آل عمران: ٧٥]، وفي حرف ابن مسعود -﵁-: (مالك لا تيْمنا).\n- عند قول الله تعالى: ﴿وَلَا أَدْرَاكُمْ بِهِ﴾ قال: وقرأ الحسن (ولا أدرأتكم به)، وهي لغة بني عقيل. . .، إلى أن قال: وقرأ ابن عباس -﵄- (ولا أنذرتكم به) من الإنذار، وهو دليل قراءة الحسن.\n- وقال في قول الله تعالى: ﴿وَازَّيَّنَتْ﴾ هكذا قراءة العامة، وتصديقها قراءة عبد الله بن مسعود - ﵄- (وتزينت).\n- ومثله قوله عند قول الله تعالى: ﴿فَلَمَّا أَلْقَوْا قَالَ مُوسَى مَا جِئْتُمْ بِهِ السِّحْرُ﴾ قال: قراءة العامة (السحرُ) على الخبر بغير مدّ. . .، ودليل قراءة العامة قراءة ابن مسعود -﵄- (ما جئتم به سحر).\n\n<span data-type=\"title\" id=toc-169>٣ - الاستدلال بأقوال الصحابة في تفسير الآية وبيان معناها:</span>\nومن الأمثلة عليه:\n- روى الثعلبي بسنده عن ابن عباس: في قوله تعالى: ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ (٨٧)﴾. قال: فاتحة الكتاب.\n- ويروي بسنده عن ابن مسعود: في قوله تعالى: ﴿يَتْلُونَهُ حَقَّ تِلَاوَتِهِ﴾. قال: يحلُّون حلاله، ويحرِّمون حرامه، ويقرؤونه كما أنزل، ولا يحرِّفونه عن مواضعه.","vol":"1","page":181},{"text":"عند تفسيره لقول الله تعالى: ﴿وَأُبْرِئُ الْأَكْمَهَ﴾ [آل عمران: ٤٩]؛ ذكر الاختلاف في معنى (الأكمه) إلى أن قال: وقال ابن عباس: هو الذي ولد أعمى ولم يبصر ضوءًا قط، وقول ابن عباس هو الراجح.\nوعند تفسيره لقول الله تعالى: ﴿وَلَكِنْ كُونُوا رَبَّانِيِّينَ﴾ [آل عمران: ٧٩]: ذكر الاختلاف في معنى (ربانيين) إلى أن قال: فقال عليّ وابن عبّاس: كونوا فقهاء علماء. وقد جمع عليّ -﵁- هذِه الأقاويل فقال: هو الذي يرب علمه بعمله.\nوعند تفسيره لقول الله تعالى: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ﴾ [آل عمران: ٨١]؛ ذكر الاختلاف في المعنى بهذِه الآية إلى أن قال: وقال بعضهم: إنما أخذ الميثاق على النبيّين وأممهم، فاكتفى بذكر الأنبياء عن ذكر الأمم، لأن في أخذ الميثاق على المتبوع دلالة على أخذه على الأتباع، وهذا معنى قول ابن عباس -﵁-، وهو أولى بالصواب.\nوعند تفسيره لقول الله تعالى: ﴿وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا﴾ [آل عمران: ١٠٣]: ذكر أوجه التأويل في المعنى بهذِه الآية، فقال: قال ابن عباس -﵁-: تمسكوا بدين الله وساق بسنده عن عبد الله بن مسعود -﵁- قال: الجماعة.\nوذكر عن ابن مسعود أنه قال: أيها الناس عليكم بالطاعة والجماعة، فإنها حبل الله الذي أمر به، وما تكرهون في الطاعة والجماعة خير مما تحبّون في الفرقة. وساق بسنده عن على بن أبي طالب -﵁- مرفوعًا أنه: كتب الله. وروى بسنده عن ابن مسعود -﵁-","vol":"1","page":182},{"text":"مرفوعًا: أن هذا القرآن هو حبل الله. وساق بسنده عن زيد ابن أرقم -﵁- مرفوعًا أنه كتاب الله هو حبل الله من اتبعه كان على الهدى، ومن تركه كان على الضلالة.\nوعند تفسيره لقوله الله تعالى: ﴿وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ﴾ [آل عمران: ١٣٣]: ذكر العلَّة الجالبة لهذِه المغفرة فقال: قال ابن عباس -﵄-: سارعوا إلى الإسلام. وقال على بن أبي طالب -﵁-: إلى أداء الفرائض. وقال عثمان بن عفّان -﵁-: الإخلاص.\nوقال أنس بن مالك -﵁-: التكبيرة الأولى.\n\n<span data-type=\"title\" id=toc-170>٤ - نقل بعض القصص المتعلقة بتفسير الآية عن الصحابة:</span>\nمثال ذلك: ذكره لقصة إبراهيم وابنه إسماعيل وأمه هاجر، وبناء إبراهيم وإسماعيل للكعبة.\nوعند تفسيره لقول الله تعالى: ﴿كُلُّ الطَّعَامِ كَانَ حِلًّا لِبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ﴾ [آل عمران: ٩٣]: روى عن ابن عبّاس -﵄- قال: أقبل يعقوب -﵇- من حرّان، فذكر معالجة يعقوب والملك وما أصاب يعقوب -﵇- من بلاء وشدة فحلف يعقوب -﵇- لئن شفاه الله -﷿- لا يأكل عِرْقًا ولا طعامًا فيه عِرْق، فحرمّها على نفسه. وذكر تمام القصة.\nوروى عن ابن عباس أن الأطباء وصفوا ليعقوب -﵇- أن يجتنب لحوم الإبل.","vol":"1","page":183},{"text":"وعند تفسيره لقول الله تعالى: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ [آل عمران: ١٢٨]: روى عن أنس بن مالك -﵁- قال: لما كان يوم أحد شج رسول الله -ﷺ- في قرن حاجبه، وذكر قول النبي -ﷺ-: \"كيف يفلح قوم خضبوا وجه نبيّهم بالدم وهو يدعوهم إلى ربهم\".\n\n<span data-type=\"title\" id=toc-171>٥ - نقل أسباب النزول عن الصحابة </span>(١):\nومن الأمثلة على ذلك:\nعند قوله تعالى: ﴿وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ﴾ الآية [البقرة: ١١٥]: ذكر عددًا من الروايات عن الصحابة في سبب نزول الآية. حيث ذكر سببًا عن ابن عباس. ثم ذكر نحوه عن عامر بن ربيعة، ثم ذكر سببًا آخر عن عبد الله ابن عمر -﵃-.\nعند تفسيره لقول الله تعالى: ﴿قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَى جَهَنَّمَ﴾ [آل عمران: ١٢]: ذكر عن محمد بن إسحاق أنها نزلت في اليهود، وقال: وهذِه رواية عكرمة وسعيد بن جبير عن ابن عباس -﵄-.\nوعند تفسيره لقول الله تعالى: ﴿لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ﴾ [آل عمران: ٢٨]: ذكر عن ابن عباس -﵁-: أن نفرًا من اليهود بطنوا بنفر من الأنصار ليفتنوهم عن دينهم، فحذّرهم رفاعة بن المنذر وعبد الله بن جبير عن ذلك فأبوا إلاّ مباطنتهم، فأنزل الله -﷿- فيهم هذِه الآية.\n_________\n(١) وسيأتي تفصيل ذلك عند الكلام عن منهج المؤلف في ذكر أسباب النزول.","vol":"1","page":184},{"text":"<span data-type=\"title\" id=toc-172>٦ - الاستدلال بأقوال الصحابة في الأحكام الفقهية:</span>\nففي مسألة الجهر بالبسملة في الصلاة: يستدل الثعلبي على مشروعية الجهر بأدلة، منها بعض الأدلة عن الصحابة أنهم كانوا يجهرون بها. حيث يروي بسنده: عن ابن عمر وابن عباس أنهما كانا يجهران بـ (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ).\nويروي بسنده أيضًا عن على بن زيد بن جدعان: أنَّ العبادلة كانوا يستفتحون القراءة بـ (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ) يجهرون بها: عبد الله بن عباس، وعبد الله بن عمر، وعبد الله بن عمرو، وعبد الله بن الزبير، وعبد الله بن صفوان.\nوعند مسألة قراءة الفاتحة في الصلاة، يرجِّح الثعلبي وجوب قراءتها على المأموم كوجوبها على الإمام. ويدلِّل على ذلك بعدَّة أحاديث، ثم ينسب هذا القول إلى سبعة عشر صحابيًا يذكر أسماءهم.\nوعند تفسيره لقول الله تعالى: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ [آل عمران: ٩٧]: ذكر شروط وجوب الحج، ومنها الزاد والراحلة قال: وهو قول عمر بن الخطاب، وابنه عبد الله، وعبد الله ابن عباس -﵁-، وروى عن عليّ بن أبي طالب أنه قال لشيخ كبير لم يحج: جهّز رجلًا يحجّ عنك.\nوذكر في فصل في إيجاب الحج عن عبد الله بن مسعود -﵁- قال: حجّوا هذا البيت قبل أن تنبت في البادية شجرة لا تأكل منها دابة إلّا نفقت. وروى عن عمر -﵁- قال: لقد هممت أن أبعث رجلًا إلى","vol":"1","page":185},{"text":"الأمصار، فينظرون إلى من كان له مال ولم يحج، فيضروا عليه الجزية.\n\n<span data-type=\"title\" id=toc-173>٧ - ويستدل الثعلبي كذلك بإجماع الصحابة في المسائل الفقهيَّة: </span>حيث استدل بإجماعهم على كون البسملة الآية الأولى من فاتحة الكتاب: بما رواه بسنده عن إسماعيل بن عبيد بن رفاعة؛ أنَّ معاوية بن أبي سفيان قدم المدينة فصلى بالناس صلاة يجهر فيها، وأنه قرأ أم القرآن ولم يقرأ (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ) فلما قضى صلاته ناداه المهاجرون والأنصار من كل ناحية: أنسيتَ؟ أين (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ) حين استفتحت القرآن؟ فعادلهم معاوية، فقرأ (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ).\n\n<span data-type=\"title\" id=toc-174>٨ - نقل بعض الإسرائيليات عن الصحابة:</span>\nمثال ذلك: الروايات الإسرائيلية التي نقلها المصنف في قصة هاروت وماروت. حيث ذكر قصصًا في ذلك: عن ابن عباس. وعلى ابن أبي طالب، وابن مسعود، وابن عمر.\n\n<span data-type=\"title\" id=toc-175>٩ - تقديم أقوال الصحابة على غيرهم عند ذكر أقوال المفسِّرين:</span>\nمثال ذلك: عند قوله تعالى: ﴿ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ (٢)﴾ [البقرة: ٢]: ذكر أقوال العلماء في معنى التقوى وحقيقة المتقي، فذكر أولًا قول ابن عباس، ثم قول ابن عمر، ثم ذكر بقية الأقوال.\nوهذا ليس مطردًا، فقد يخالفه أحيانًا إذا اقتضى الأمر ذلك، فعند قوله تعالى: ﴿فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ﴾ [البقرة: ٧٩] ذكر حديث","vol":"1","page":186},{"text":"النبي -ﷺ- \"الويل واد في جهنم. . \" الحديث.\nثم ذكر الأقوال المماثلة لهذا الحديث، وهي قول سعيد بن المسيب: واد في جهنم، وقول ابن بريدة: جبل من قيح ودم. ثم ذكر قولًا مغايرًا لابن عباس وهو قوله بأن الويل: شدة العذاب.\nوتأخيره لقول ابن عباس لعل سببه أن الأقوال التي ذكرها قبله هي الأولى، لدلالة الحديث عليها فلمثل هذا الاعتبار ونحوه يؤخِّر أحيانًا أقوال الصحابة.\n\n<span data-type=\"title\" id=toc-176>١٠ - مراعاة الترتيب في ذكر الصحابة:</span>\nمثال ذلك: عند قوله تعالى: ﴿الم﴾ [البقرة: ١]، ذكر ضمن الأقوال في الحروف المقطعة قولين لأبي بكر الصديق، وعلى بن أبي طالب. فقدَّم قول أبي بكر، ثم ذكر قول علي.\nوكذلك عند قوله تعالى: ﴿وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾ قولين، قول لعثمان بن عفان -﵁- وذكره أولًا، ثم ذكر قولًا لعلي ابن أبي طالب -﵁-.\n\n<span data-type=\"title\" id=toc-177>د- تفاسير التابعين</span>\nكما نقل الثعلبي تفسير الصحابة، وذكر أقوالهم في مواضع كثيرة من تفسيره، فإنه اعتمد أيضًا أقوال تلاميذ هؤلاء الصحابة من التابعين ﵏ الذين أخذوا تفسير كتاب الله غضًّا طريًّا من أولئك الصحابة رضوان الله عليهم.\nقال شيخ الإسلام ابن تيمية: إذا لم تجد التفسير في القرآن، ولا في","vol":"1","page":187},{"text":"السنة، ولا وجدته عن الصحابة فقد رجع كثير من الأئمة في ذلك إلى أقوال التابعين (١).\nوالثعلبي ﵀ قد اعتنى بتفاسير هؤلاء الأئمة من التابعين عناية بالغةً في تفسيره، حيث إنَّ الناظر في مصادره التي ذكرها في مقدمة كتابه يجد أنَّ من أبرز هذِه المصادر تفاسير هؤلاء التابعين، أمثال: مجاهد، وقتادة، والضحاك، والحسن البصري، وعطاء بن أبي رباح، وأبي العالية، وغيرهم.\nوقد روى الثعلبي كل تفسير من تفاسيرهم بإسناده إلى التابعين، وبعض التفاسير رواها من عدة طرق كما سبق عند ذكر مصادره.\nحتى إن من يطالع \"الكشف والبيان\" ولو قليلًا، ويرى تلك الأقوال الكثيرة المتناثرة لأولئك التابعين في كل موضع من هذا التفسير يدرك يقينًا أن هذا الكتاب مصدر مهم لأقوال التابعين وتفاسيرهم.\nوقد انتهج الثعلبي في نقل أقوال التابعين منهجًا يشبه منهجه في ذكر أقوال الصحابة رضوان الله عليهم، ويمكن تحديد معالم هذا المنهج في الأمور التالية:\n\n<span data-type=\"title\" id=toc-178>١ - رواية أقوال التابعين بالإسناد:</span>\nذكر الثعلبي في مقدمة تفسيره أسانيده إلى هؤلاء التابعين؛ لئلا يحتاج إلى تكرار هذِه الأسانيد كلما ذكر أقوالهم.\n_________\n(١) \"مقدمة في أصول التفسير\" (ص ٩٠).","vol":"1","page":188},{"text":"ولكنَّنا نجد الثعلبي يروي بعض أقوال التابعين بالإسناد لأنها جاءت من طرق أخرى عن التابعي غير التي ذكرها في مقدمته.\nومن الأمثلة على ذلك: أنه روى قولًا عن عطاء بن أبي رباح من غير الطريق الذي روى عنه تفسيره في المقدمة، فقد روى تفسير عطاء عنه في مقدمة التفسير من طريق ابن جريج عنه. وأما الأثر الذي رواه عنه في تفسيره فقد رواه من طريق عثمان بن الأسود، عن عطاء.\n\n<span data-type=\"title\" id=toc-179>٢ - بيان أقوالهم في تفسير كثير من المفردات أو المعاني:</span>\nوهذا لا حصر له، وفيما يأتي أمثلة لبعضها:\nعند تفسيره لقول الله تعالى: ﴿وَأُخَرُ مُتَشَابِهَاتٌ﴾ [آل عمران: ٧]: ذكر اختلاف العلماء في المحكم والمتشابه ما هما، ومما ذكره: قال قتادة، والربيع، والضحاك، والسديّ: المحكم: الناسخ الذي يعمل به، والمتشابه: المنسوخ الذي يؤمن به، ولا يعمل به.\nوقال مجاهد، وعكرمة: المحكم: ما فيه الحلال والحرام، وما سوى ذلك متشابه يصدق بعضه بعضا. وروى محمد بن إسحاق عن محمد بن جعفر بن الزبير قال: المحكم: ما لا يحتمل من التأويل غير وجه واضح، والمتشابه: ما احتمل أوجهًا.\n- عند تفسيره لقول الله تعالى: ﴿وَسَيِّدًا وَحَصُورًا﴾ [آل عمران: ٣٩]: ذكر كمًا كثيرا من أقوال أهل العلم في السيد والحصور، ومنهم الضحاك، وسعيد بن جبير، وسعيد بن المسيّب، وقتادة، وعكرمة، ومجاهد، وابن زيد، وأبو الشعثاء، والسديّ، والحسن وغيرهم","vol":"1","page":189},{"text":"الكثير.\n- عند قوله تعالى: ﴿وَكَلْبُهُمْ بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ﴾ [الكهف: ١٨]: قال: قال مجاهد والضحاك: الوصيد: فناء الكهف، وهي رواية على بن أبي طلحة، عن ابن عباس -﵄-. وقال سعيد بن جبير: الوصيد: الصعيد وهو التراب، وهذِه رواية عطية: عن ابن عباس -﵄-. وقال السدي: الوصيد: الباب، وهي رواية عكرمة عن ابن عباس -﵄-. وقال عطاء: الوصيد: عتبة الباب. وقال القتيبي: الوصيد: البناء.\n- عند قوله تعالى: ﴿فَلْيَنْظُرْ أَيُّهَا أَزْكَى طَعَامًا﴾ [الكهف: ١٩]: قال: قال ابن عباس، وسعيد بن جبير: أحل ذبيحة. وقال الضحاك: أطيب. وقال مقاتل بن حيان: أجود. وقال يمان بن رئاب؟ أرخص. وقال قتادة: خير. وقال عكرمة: أكثر.\n- عند قوله تعالى: ﴿وَإِنِّي خِفْتُ الْمَوَالِيَ﴾ [مريم: ٥]: قال عند تفسير معنى الموالي: قال مجاهد: العصبة. وقال أبو صالح: الكلالة. وقال الكلبي: الورثة.\n- عند قوله تعالى: ﴿وَكُنْتُ نَسْيًا مَنْسِيًّا﴾ [مريم: ٢٣]: قال: عند تفسر النسي: قال ابن عباس - ﵄-: شيئًا متروكًا. وقال قتادة: شيئًا لا يعرف ولا يذكر. وقال عكرمة، والضحاك، ومجاهد: حيضة ملقاة. وقال الربيع: هو السقط. وقال مقاتل: يعني كالشيء الهالك. وقال عطاء بن أبي مسلم: يعني لم أخلق. وقال الفراء: وهو ما تلقيه","vol":"1","page":190},{"text":"المرأة من خرق اعتلالها. وقال أبو عبيدة: هو ما نسي أو أغفل من شيء حقير.\n\n<span data-type=\"title\" id=toc-180>٣ - نقل أقوال التابعين في سبب نزول الآية:</span>\nمثال ذلك:\nعند قوله ﴿وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَا يُبْصِرُونَ﴾ [البقرة: ١٧]، قال: قال ابن عباس، وقتادة، والضحاك، ومقاتل، والسدي: نزلت هذِه الآية في المنافقين. ثم قال: وقال سعيد بن جبير، ومحمد بن كعب، وعطاء، ويمان بن رئاب: نزلت في اليهود.\nوعند تفسيره لقول الله تعالى: ﴿إِنَّ الَّذِينَ كَفَرُوا بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُوا كُفْرًا لَنْ تُقْبَلَ تَوْبَتُهُمْ﴾ [آل عمران: ٩٠]: قال: قال الحسن، وقتادة، وعطاء الخرسانيّ: نزلت هذِه الآية في اليهود كفروا بعيسى -﵇- والإنجيل بعد إيمانهم بأنبيائهم وكتبهم، ﴿ثُمَّ ازْدَادُوا كُفْرًا﴾ بكفرهم بمحمد -ﷺ- والقرآن. وقال أبو العالية: نزلت في اليهود والنصارى كفروا بمحمد -ﷺ-. وقال مجاهد: نزلت في الكفّار كلهم.\nوعند تفسيره لقول الله تعالى: ﴿كُلُّ الطَّعَامِ كَانَ حِلًّا لِبَنِي إِسْرَائِيلَ﴾ [آل عمران: ٩٣]: قال: قال أبو ورق: كان هذا حين قال النبي -ﷺ-: أنا على ملّة إبراهيم. . .، فذكر الحديث إلى أن قال: فأنزل الله -﷿- تكذيبًا لهم: ﴿كُلُّ الطَّعَامِ﴾.\n\n<span data-type=\"title\" id=toc-181>٤ - ذكر قراءات التابعين:</span>\nمثال ذلك: عند قوله تعالى ﴿وَقُودُهَا النَّاسُ وَالْحِجَارَةُ﴾ [البقرة: ٢٤]","vol":"1","page":191},{"text":"قال: وقرأ الحسن ومجاهد وطلحة: (وُقُودها) بضم الواو، وقرأ عبيد ابن عمير: (وقيدها الناس والحجارة).\nوعند قراءة ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ [الفاتحة: ٤] نسب هذِه القراءة إلى واحد وثلاثين من التابعين وأتباعهم.\nوعند قراءة (ملِك يوم الدين) نسبها إلى عشرين من التابعين، وأتباعهم.\nوعند تفسيره لقول الله تعالى: ﴿بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ﴾ [آل عمران: ١٢٤]: قال: قرأ أبو حيوة: بكسر الزاي مخففًا، يعني: منزلين النصر، وقرأ الحسن، ومجاهد، وطلحة بن مصرّف، وعمرو بن ميمون، وابن عامر: مشددة مفتوحة الزاي على التكثير.\nوعند تفسيره لقول الله تعالى: ﴿وَكَفَّلَهَا زَكَرِيَّا﴾ [آل عمران: ٣٧]: قال: قرأ الحسن، ومجاهد، وحميد، وابن كثير، وأبو جعفر، وشيبة، ونافع، وعاصم برواية أبي بكر، وحفص، وأبو عمرو، وابن عامر، ويعقوب، وأيوب: مخففة الفاء، واختاره أبو عبيد، وأبو حاتم، وحينئذ يكون زكريا في محل الرفع أي: ضمّها إلى نفسه، وقام بأمرها.\n\n<span data-type=\"title\" id=toc-182>٥ - نقل الإسرائيليات عن بعض التابعين:</span>\nمثل القصص التي ذكرها عن عكرمة، وعطاء بن أبي رباح، والسدي، وابن سيرين، وغيرهم في شأن بقرة بني إسرائيل التي أُمروا بذبحها.\n\n<span data-type=\"title\" id=toc-183>٦ - ذكر أقوال التابعين في المسائل الفقهية والأحكام الشرعيَّة:</span>","vol":"1","page":192},{"text":"عند قوله تعالى: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ [البقرة: ١٥٨]: عقد مسألةً فقهيَّةً في حكم السعي بين الصفا والمروة، وذكر عدة أقوال في ذلك نسب كثيرًا منها إلى عدد من التابعين، مثل: مجاهد، وعطاء، وابن سيرين، والحسن، وغيرهم.\n\n<span data-type=\"title\" id=toc-184>٧ - الاستدلال بالحديث على أقوال التابعين:</span>\nمثاله: عند قوله تعالى: ﴿الرَّحْمَنِ الرَّحِيمِ﴾ [البسملة: الفاتحة]. ذكر عدة أقوال في تفسيرها، ومنها قول ابن المبارك: الرحمن الذي إذا سُئل أعطى، والرحيم الذي إذا لم يُسأل غضب. واستدل على هذا القول بحديث النبي -ﷺ- الذي رواه بإسناده: \"من لم يسأل الله يغضب عليه\".\n\n<span data-type=\"title\" id=toc-185>٨ - كثرة النقول عن التابعين:</span>\nومن الأمثلة على ذلك:\n١ - أقوال المفسرين في قوله تعالى: ﴿الم﴾ [البقرة: ١].\n٢ - أقوالهم في معنى التقوى وحقيقة المتقي [البقرة: ٢].\n٣ - أقوال المفسرين في المراد بالرعد [البقرة: ١٩].\n٤ - أقوال المفسرين في قوله تعالى: ﴿وَأَحَاطَتْ بِهِ خَطِيئَتُهُ﴾ [البقرة: ٨١] وغيرها.\n\n<span data-type=\"title\" id=toc-186>٩ - يذكر بعض مراسيل التابعين:</span>\nمثال ذلك: قال: أخبرنا أبو القاسم الحسن بن محمد بن حبيب قال: نا أبو أحمد عبد الملك بن محمد بن الفضل قال: نا أبو يحيى","vol":"1","page":193},{"text":"زكريا بن دلويه ابن شبيب قال: نا أحمد بن النعمان بن الوجيه قال: نا جعفر بن سليمان الضبعي قال: نا سيف بن ميمون عن الحسن أن رسول الله قال: قال موسى -﵇- يا رب كيف استطاع آدم أن يؤدي شكر ما أجريتَ عليه من نعمك.\nالأثر.\n\n<span data-type=\"title\" id=toc-187>هـ- تفاسير أتباع التابعين ومن بعدهم:</span>\nيعتبر تفسير \"الكشف والبيان\" للثعلبي موسوعة في أقوال المفسرين من الصحابة والتابعين وتابعيهم، ومن بعدهم من أئمة التفسير. وقد اعتمد عليه في هذا الباب كثير من المفسرين كما سيأتي عند الكلام عن أهمية الكتاب.\nوقد ذكر الثعلبي في مقدمة \"تفسيره\" أسانيده إلى تفاسير أتباع التابعين ومن بعدهم، أمثال: سفيان بن عيينة، وسفيان الثوري، ووكيع بن الجراح، وهشيم بن بشير، وشبل بن عباد، وورقاء بن عمرو، وقبيصة بن عقبة، وأبي حذيفة النهدي، وسعيد بن منصور، وعبد الله بن وهب، وعبد بن حميد، ومحمد بن أيوب الرازي، وغيرهم.\nولم يقتصر في النقل عن هؤلاء الذين روى تفاسيرهم بإسناده، بل نقل عن غيرهم أيضًا مثل: محمد بن جرير الطبري، وغيره.\nوقد حشد الثعلبي في تفسيره أقوال هؤلاء الأئمة بما لا تجده عند غيره إلا نادرًا، حتى أصبح هذا التفسير مصدرًا مهمًا لأقوال هؤلاء المفسرين، نظرًا لأن مصنفاتهم مفقودةٌ الآن، فالذين يريدون جمع","vol":"1","page":194},{"text":"مرويات هؤلاء وأقوالهم يجعلون تفسير \"الكشف والبيان\" في مقدمة المصادر التي يستقون منها هذِه الأقوال.\nومن أمثلة ما رواه المصنف ﵀ عنهم في \"تفسيره\": عند تفسيره لقول الله تعالى: ﴿وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْر﴾ [آل عمران: ١٢٣]: قال: وقال عمير بن إسحاق: لما كان يوم أحد انجلى القوم عن رسول الله -ﷺ- وبقي سعد بن مالك يرمي. . .، فذكر الآية.\nوقال الشعبيّ: بلغ رسول الله -ﷺ- والمسلمين يوم بدر أن كرز بن كابر المحاربيّ يريد أن يمد المشركين. . .، فذكر الرواية.\nوعند تفسيره لقول الله تعالى: ﴿سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ﴾ [آل عمران: ١٥١]: قال: قال السديّ: لما ارتحل أبو سفيان والمشركون يوم أحد متوجهين نحو مكة. . .، فذكر قصة عزمهم على العودة إلا أن الله قذف في قلوبهم الرعب.\nوعند تفسيره لقول الله تعالى: ﴿كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ﴾ [آل عمران: ٣٧]: قال: قال الربيع بن أنس: كان زكريا -﵇- إذا خرج أغلق عليها السبعة أبواب، فإذا دخل عليها غرفتها ﴿وَجَدَ عِنْدَهَا رِزْقًا﴾ [آل عمران: ٣٧]. أي: فاكهة في غير حينها، فاكهة الصيف في الشتاء، وفاكهة الشتاء في الصيف.\nوروى عن محمد بن إسحاق بن يسار قال: ثم أصابت بني إسرائيل أزمة. .، فذكرها إلى أن قال: فيدخل عليها زكريا فيرى عندها فضلًا من الرزق، وليس بقدر ما يأتيها به يوسف. . إلخ.","vol":"1","page":195},{"text":"<span data-type=\"title\" id=toc-188>و- الإسرائيليات وموقف الثعلبي منها</span>\n<span data-type=\"title\" id=toc-189>معنى الإسرائيليات:</span>\nلفظ الإسرائيليات -كما هو ظاهر- جمع، مفرده إسرائيلية، وهي قصة أو حادثة تُرْوى عن مصدر إسرائيلي، والنسبة فيها إلى إسرائيل، وهو يعقوب بن إسحاق بن إبراهيم أبو الأسباط الاثني عشر، وإليه ينسب اليهود، فيقال: بنو إسرائيل، وقد ورد ذكرهم في القرآن منسوبين إليه في مواضع كثيرة.\nولفظ الإسرائيليات وإن كان يدل بظاهره على القصص الذي يُرْوى أصلًا عن مصادر يهودية، يستعمله علماء التفسير والحديث ويطلقونه على ما هو أوسع وأشمل من القصص اليهودي، فهو في اصطلاحهم يدل على كل ما تطرَّق إلى التفسير والحديث من أساطير قديمة منسوبة في أصل روايتها إلى مصدر يهودي أو نصراني أو غيرهما (١).\n\n<span data-type=\"title\" id=toc-190>أقسام الإسرائيليات:</span>\nتنقسم الإسرائيليات إلى أقسام متعددة باعتبارات مختلفة، فتنقسم من ناحية السند والمتن إلى:\n١ - صحيح من ناحية سنده ومتنه.\n٢ - ضعيف من ناحية سنده أو متنه أو بهما معًا.\n\n<span data-type=\"title\" id=toc-191>وتنقسم باعتبار موضوعها إلى:</span>\n_________\n(١) \" الإسرائيليات في التفسير والحديث\" للدكتور الذهبي (ص ١٣).","vol":"1","page":196},{"text":"١ - ما يتعلق بالعقائد.\n٢ - ما يتعلق بالأحكام.\n٣ - ما يتعلق بالمواعظ والقصص مما ليس له صلة بالموضوعين السابقين.\n\n<span data-type=\"title\" id=toc-192>كما تنقسم باعتبار موافقتها لشريعتنا أو مخالفتها إلى:</span>\n١ - أخبار موافقة لما في شريعتنا.\n٢ - أخبار مخالفة لما في شريعتنا.\n٣ - أخبار سُكت عنها في شريعتنا (١).\n\n<span data-type=\"title\" id=toc-193>حكم رواية الإسرائيليات:</span>\nورد في حكم رواية الإسرائيليات عدد من الأحاديث والآثار يفهم من بعضها الجواز ومن البعض الآخر المنع، وأعدل الآراء في هذا هو ما ذهب إليه جمهور العلماء وعلى رأسهم شيخ الإسلام ابن تيمية في التوفيق بين أدلة الجواز وأدلة المنع، وذلك بحمل أدلة الجواز على ما وافق شرعنا وعلى ما سكت عنه شرعنا فلم يصدقه ولم يكذبه، وحمل أدلة المنع على ما خالف شرعنا.\nوفيما يأتي نص كلام ابن تيمية ﵀ في \"مقدمته في أصول التفسير\" فبعد أن أشار ﵀ إلى أن الأحاديث الإسرائيلية تذكر للاستشهاد لا للاعتقاد، قال: فإنها على ثلاثة أقسام:\n_________\n(١) \"لإسرائيليات وأثرها في كتب التفسير\" (ص ٧٦).","vol":"1","page":197},{"text":"أحدها: ما علمنا صحته مما بأيدينا مما يشهد له بالصدق فذاك صحيح.\nالثاني: ما علمنا كذبه بما عندنا مما يخالفه.\nالثالث: ما هو مسكوت عنه لا من هذا القبيل ولا من هذا القبيل، فلا نؤمن به ولا نكذبه، ويجوز حكايته لما تقدم، أي في قوله -ﷺ-: \"بلغوا عني ولو آية وحدثوا عن بني إسرائيل ولا حرج\" (١)، وغالب ذلك مما لا فائدة فيه تعود إلى أمر ديني، ولهذا يختلف علماء أهل الكتاب في مثل هذا كثيرًا، ويأتي عن المفسرين خلاف بسبب ذلك، كما يذكرون في مثل هذا أسماء أصحاب الكهف، ولون كلبهم، وعدتهم، وعصا موصى من أي الشجر كانت، وأسماء الطيور التي أحياها الله لإبراهيم، وتعيين البعض الذي ضرب به القتيل من البقرة، ونوع الشجرة التي كلم الله منها موسى. .، إلى غير ذلك مما أبهمه الله تعالى في القرآن مما لا فائدة من تعيينه تعود على المكلفين في دنياهم ولا دينهم، ولكن نقل الخلاف عنهم في ذلك جائز، كما قال تعالى: ﴿سَيَقُولُونَ ثَلَاثَةٌ رَابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ قُلْ رَبِّي أَعْلَمُ بِعِدَّتِهِمْ مَا\n_________\n(١) أخرجه أحمد ٢/ ١٥٩، ٢٠٢، ٢١٤، والبخاري ٦/ ٤٩٦ (٣٤٦١)، كتاب الأنبياء، باب ما ذُكر عن بني إسرائيل، والترمذي ٥/ ٤٠ (٢٦٦٩) كتاب العلم، باب ما جاء في الحديث عن بني إسرائيل، من حديث عبد الله بن عمرو أنَّ النبي -ﷺ- قال: \"بلِّغوا عنِّي ولو آية، وحدِّثوا عن بني إسرائيل ولا حرج، ومن كذب عليَّ متعمِّدًا فليتبوَّأ مقعده من النار\".","vol":"1","page":198},{"text":"يَعْلَمُهُمْ إِلَّا قَلِيلٌ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَدًا (٢٢)﴾، فقد اشتملت هذِه الآية الكريمة على الأدب في هذا المقام، وتعليم ما ينبغي في مثل هذا، فإنه تعالى أخبر عنهم بثلاثة أقوال، ضعف القولين الأولين، وسكت عن الثالث فدل على صحته، إذ لو كان باطلًا لرده كما ردهما، ثم أرشد إلى أن الاطلاع على عدتهم لا طائل تحته، فيقال في مثل هذا: ﴿قُلْ رَبِّي أَعْلَمُ بِعِدَّتِهِمْ﴾ فإنه ما يعلم بذلك إلا قليل من الناس ممن أطلعه الله تعالى عليه، فلهذا قال: ﴿فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا﴾ أي لا تجهد نفسك فيما لا طائل تحته، ولا تسألهم عن ذلك، فإنهم لا يعلمون من ذلك إلا رجم الغيب.\n\n<span data-type=\"title\" id=toc-194>تسرُّب الإسرائيليات إلى كتب التفسير:</span>\nلقد تسربت الإسرائيليات إلى معظم كتب التفسير إن لم يكن إلى جميعها وسبب ذلك والله أعلم أن القرآن الكريم كان يقصد في إيراد القصص إلى موضع العبرة والموعظة، ولم يكن غرضه الأصلي إيراد أو سرد الوقائع التاريخية لمجرد الإخبار كما هو الشأن في كتب التاريخ التي غالبًا ما تهتم بالجزئيات وتتوسَّع في التفصيلات.\nولما كانت النفس البشرية تتشوق دائمًا إلى معرفة المجهول، فقد كان العرب في أول الإسلام -كما كانوا قبل الإسلام- يسألون أهل الكتاب، وخاصّة بعد أن أسلم طائفة منهم، كعبد الله بن سلام، وكعب الأحبار، ووهب بن منبه.","vol":"1","page":199},{"text":"وقد كان عندهم شيء من العلم، لكنهم لطول العهد بينهم وبين أنبيائهم ولتحريف من حرّف من أحبارهم السابقين، فقد اختلط الحق الذي لديهم بالباطل، وأصبحوا يجيبون من يسألهم فيصيبون أحيانًا ويخطئون أحيانًا أخرى حسب اجتهادهم وما توصلوا إليه، وكل ذلك مما لا يتعلق بالأمور الجوهرية في العقيدة، ولا يرجع إلى الأحكام وبيان الحلال والحرام. وتناقل الناس أقوالهم، وتساهل المفسرون فملؤوا كتبهم بتفسيرات أهل الكتاب بنسب متفاوتة، وأخذ القصص الصحيح منه، وغير الصحيح، يجد طريقه إلى أمهات كتب التفسير، كتفسير الطبري والثعلبي والواحدي والبغوي والخازن. حتى المفسرين الذين تنبهوا إلى ذلك وحاولوا التخلص من الإسرائيليات كابن عطية والقرطبي والرازي وابن كثير وأبي حيان ومن نحا نحوهم جميعًا لم يسلموا من هذِه الإسرائيليات (١).\n\n<span data-type=\"title\" id=toc-195>موقف الثعلبي من الإسرائيليات:</span>\nلم تخلُ كتب التفسير عمومًا من ذكر الإسرائيليات والاستشهاد بها في التفسير كما سبق، وإن كان هؤلاء المفسرون منهم المقل في ذكر هذِه الإسرائيليات ومنهم المكثر في ذلك.\nوقد كان الثعلبي من الذين أكثروا من هذِه الإسرائيليات وتوسعوا\n_________\n(١) انظر: \"مقدمة ابن خلدون\" (ص ٤٣٩)، و\"الإسرائيليات في التفسير والحديث\" (ص ١٥)، و\"الثعلبي ودراسة كتابه الكشف والبيان\" ٢/ ٤٦٧، و\"ابن جُزَي ومنهجه في التفسير\" ١/ ٤٦٧.","vol":"1","page":200},{"text":"فيها، حتى كان توسُّعهُ هذا من أبرز الأشياء التي جلبت له اللوم، ولتفسيره الذم. وسيأتي تفصيل القول في ذلك عند الكلام على المآخذ على تفسير الكشف والبيان، وهناك سيظهر لنا الحق في هذِه المسألة.\nأما هاهنا فالذي يهمنا هو بيان منهج الثعلبي في ذكره لهذِه الإسرائيليات، والطريقة التي سار عليها في ذلك. ويمكن تحديدها فيما يأتي:\n<span data-type=\"title\" id=toc-196>١ - يذكر الثعلبي بعض الإسرائيليات دون إسناد، ولا ينسبها لأحد، ولا يبيِّن مصدره في ذلك:</span>\nومن الأمثلة على ذلك (١):\n- قصة إبليس والحية. عند الآية (٣٦) من سورة البقرة.\n- قصة إسراء موسى ببني إسرائيل من مصر. الآية (٥٠) من سورة البقرة.\n- قصة السبعين الذين اختارهم موسى. الآية (٥٥) من سورة البقرة.\n- قصة أصحاب السبت. الآية (٦٥) من سورة البقرة.\n- ما أورده في صفة التابوت.\n- قصة حمل قيدار بن إسماعيل التابوت ونقله إلى يعقوب.\n- أن سبب سؤال إبراهيم إحياء الموتى لينجو من القتل.\n\n<span data-type=\"title\" id=toc-197>٢ - ويورد الثعلبي بعض الإسرائيليات وينسبها إلى راويها من</span>\n_________\n(١) نظرًا لطول القصص اكتفينا بذكر عنوان القصة.","vol":"1","page":201},{"text":"الصحابة، أو التابعين، أو من بعدهم:\nومن الأمثلة على ذلك:\n- قصة البقرة. عند تفسير الآية (٦٨) ذكر قصتها من قول ابن عباس وابن وهب، والسدي، وغيرهم.\n- قصة سليمان والسحرة. الآية (١٠٢) من سورة البقرة، نسبها إلى عكرمة، والسدي، والكلبي.\n- قصة هاروت وماروت. الآية (١٠٢) من سورة البقرة، نقلها -مفرَّقةً- عن ابن عباس، وعلى بن أبي طالب، والسدي، وقتادة، ومجاهد، وكعب الأحبار.\n- عند تفسيره لقول الله تعالى: ﴿قَالَ الْحَوَارِيُّونَ﴾ [آل عمران: ٥٢] قال: وقال عطاء: أسلمت مريم عيسى إلى أعمال شتى، فكان آخر ما دفعته إلى الحواريين، وكانوا قصّارين وصبّاغين، فدفعته إلى رئيسهم، ليتعلم منه. . .، فيورد القصة بطولها إلى أن قال: فآمن به هو وأصحابه فهم الحواريون.\n- وعند تفسيره لقول الله تعالى: ﴿وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ (٥٤)﴾ [آل عمران: ٥٤] قال: قال ابن عباس - ﵄ -: إن ملكًا من بني إسرائيل أراد قتل عيسى وقصده أعوانه. . .، فيورد قصة محاولة قتل عيسى ﵇. وقال: وقال وهب: طرقوا عيسى ﵇ في بعض الليل فأمروه ونصبوا خشبة ليصلبوه. . .، فيورد قصة قتل عيسى ﵇ إلا أن الله ﷿ رفعه إليه، وشبه الذي دلّ عليه لهم فصلبوه مكانه.","vol":"1","page":202},{"text":"- وعند تفسيره لقول الله تعالى: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ [آل عمران: ٩٧] قال: قال وهب بن منبه: مكتوب في التوراة: إن الله يبعث يوم القيامة سبع مئة ألف ملك من الملائكة المقربين، بيد كل واحد منهم سلسلة من ذهب إلى البيت الحرام. . .، فيورد قصة زمّهم الكعبة بالسلاسل الذهبية. . .، إلى أن قال فتقول الكعبة: لبيك لبيك، والخير في يديك، ثم يمدونها إلى المحشر.\n- وعند تفسيره لقول الله تعالى: ﴿وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ﴾ [آل عمران: ٤٩] روى عن السديّ قال: كان عيسى ﵇ إذا كان في الكتاب يحدّث الغلمان بما يصنع بهم آباؤهم. .، فذكر قصة همّ بني إسرائيل في الفتك بعيسى، وهروب أمه به إلى مصر على حُمَير لها.\n- عند قوله تعالى: ﴿وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ﴾ [الكهف: ٢٤] أورد بسنده عن وهب، قال: (مكتوب في الإنجيل: يا ابن آدم اذكرني حين تغضب، أذكرك حين أغضب فلا أمحقك فيمن أمحق، وإذا ظُلمت فلا تنتصر، فإن نصرتي لك خير من نصرتك لنفسك).\n- عند ذكر ذي القرنين في سورة الكهف [آية: ٨٣] وما بعدها أورد قصة طويلة عن وهب.\n- عند ذكر رفع إدريس ﵇ في سورة مريم في قوله تعالى: ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (٥٧)﴾ [مريم: ٥٧]؛ أورد قصة طويلة يتضح أنها من مرويات بني إسرائيل، ونسبها لابن عباس - ﵄ -، وكعب الأحبار ﵀.\nوعدم ذكر الثعلبي إسناده إلى هؤلاء راجع إلى اكتفائه بذكر أسانيده","vol":"1","page":203},{"text":"إلى معظمهم في مقدمة تفسيره.\nوأما إذا روى عن غيرهم فقد يذكر إسناده إليه، كما في الإسناد رقم (٢٩٧) إذ روى بسنده عن أبي بكر القطان شيئًا من قصة بناء إبراهيم وإسماعيل للكعبة المشرَّفة.\n- وعند قوله تعالى: ﴿وَاضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ﴾ [الكهف: ٣٢] أورد بسنده عن عطاء الخرساني قصة أخوين من بني إسرائيل مؤمن وكافر. . إلخ.\n\n<span data-type=\"title\" id=toc-198>٣ - يجمع الثعلبي أحيانًا عددًا من المرويات الإسرائيلية بأسانيد متعددة ويسوقها في سياق واحد:</span>\nكما فعل في قصة بناء الكعبة عند قوله تعالى: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ﴾ [البقرة: ١٢٧]، إذ قال: روت الرواة بأسانيد مختلفة في بناء الكعبة، جمعت حديثهم ونسَّقته ليكون أحسن في النظم، وأقرب إلى الفهم. قالوا. . فساق القصة.\n- وعند قوله ﴿وَقَتَلَ دَاوُودُ جَالُوتَ﴾ [البقرة: ٢٥١] قال: قال المفسرون بألفاظ مختلفة، ومعان متفقة: عبر النهر مع طالوت، وفيمن عبر إيشا أبو داود.\n- وعند قوله ﷿: ﴿أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا﴾ [البقرة: ٢٥٩] قال: وقال الذين قالوا إن هذا المار كان عزيرًا: أن بخت نصر لما أخرب بيت المقدس، وأقدم سبي بني إسرائيل، وكان فيهم عزيرًا.\n\n<span data-type=\"title\" id=toc-199>٤ - يهتم الثعلبي باختلاف المفسرين في القصص الإسرائيلية</span>.","vol":"1","page":204},{"text":"من الأمثلة:\n- عند قوله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ﴾ [البقرة: ٢٤٣] ذكر الخلاف في سبب خروج هؤلاء القوم، فقال: قال أكثر المفسرين: كانت قرية يقال لها داوردان، وقع بها الطاعون، فخرجت طائفة هاربين من الطاعون. . .، وقال الضحاك، ومقاتل، والكلبي: إنما فروا من الجهاد. ثم ذكر الثعلبي بعد ذلك تسعة أقوال مختلفة؛ عزاها إلى أصحابها في مبلغ عدد الذين خرجوا من ديارهم.\n- عند قوله تعالى: ﴿إِذْ قَالُوا لِنَبِيٍّ لَهُمُ﴾ [البقرة: ٢٤٦] قال: اختلفوا في ذلك النبي من هو؟ فقال قتادة: يوشع بن نون، وقال السدي: شمعون، وقال سائر المفسرين: هو أشمويل.\n<span data-type=\"title\" id=toc-200>٥ - في بعض الإسرائيليات التي أوردها الثعلبي طعن وتنقص للأنبياء - ﵈- والصالحين واتهامهم بما لا يليق</span>. مثل:\n- ما ورد في قصة طالوت مع داود بعد قتل جالوت: وأراد أن يغتال داود، فقال لها: أين بعلك؟ قالت: هو نائم على السرير، فضربه بالسيف، فسال الخمر، فلما وجد ريح الشراب قال: يرحم الله داود ما أكثر شربه للخمر. وطعن العلماء والعباد على طالوت في شأن داود، فجعل طالوت لا ينهاه أحد عن قتل داود إلا قتله، وأُغُري بقتل العلماء، فلم يكن يقدر على عالم في بني إسرائيل يطيق قتله إلا قتله.","vol":"1","page":205},{"text":"- ما أورده في حق النبي أرميا ﵇ من الجزع المذموم الذي ينافي كمال التوكل الذي كان عليه الأنبياء ﵈، فعند قوله تعالى: ﴿قَالَ أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا﴾ [البقرة: ٢٥٩] أورد ما يأتي: فلما سمع ذلك أرميا صاح، وبكى، وشق ثيابه، ونبذ الرماد على رأسه.\n\n<span data-type=\"title\" id=toc-201>٦ - وفي بعضها معجزات وأمور خارقة للعادة لا تحدث إلا على يد الأنبياء بأمر من الله ﷿</span>.\n- فعند قوله تعالى: ﴿فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ﴾ [البقرة: ٢٥١] أورد ما يأتي: فانطلق بها إلى قبر أشمويل، فصلت، ودعت، ثم نادت صاحب القبر، فخرج إشمويل من القبر ينفض من رأسه التراب.\n\n<span data-type=\"title\" id=toc-202>ز- التفسير الصوفي الإشاري وموقف الثعلبي منه:</span>\n<span data-type=\"title\" id=toc-203>تعريف التفسير الصوفي الإشاري:</span>\nعرَّف بعض العلماء هذا التفسير بأنَّه: تأويل آيات القرآن الكريم على خلاف ما يظهر منها بمقتضى إشارات خفيَّة، تظهر لأرباب السلوك، ويمكن التطبيق بينها وبين الظواهر المرادة (١).\n_________\n(١) انظر: \"روح المعاني\" للألوسي ١/ ٧، \"مناهل العرفان\" للزرقاني ١/ ٥٤٦، \"التفسير والمفسرون\" للدكتور الذهبي ٢/ ٣٥٢.\nهذا وقد قسم الذهبي التفسير الصوفي على قسمين:\nأ- التفسير الصوفي الإشاري أو الفيضي، وهو بحثنا هاهنا.\nب- التفسير الصوفي النظري، المبني على مباحث نظريَّة وتعاليم فلسفيَّة. وزعيمه محيي الدين بن عربي، وهو أقرب إلى تفسير الملاحدة والباطنية. =","vol":"1","page":206},{"text":"موقف العلماء من التفسير الإشاري:\nاختلف العلماء في هذا التفسير، فمنهم من أجازه، ومنهم من منعه. وكل من الفريقين استدل على قوله بأدلة لا يتسع المقام هنا لذكرها وذكر الردود عليها والأجوبة عنها (١).\nومن العلماء من توسّط فأجاز هذا التفسير بشروط، ومن هؤلاء الإمامان الشاطبي، وابن القيِّم.\n\n<span data-type=\"title\" id=toc-204>وخلاصة هذِه الشروط تكمن في أمرين:</span>\n- أن يصحَّ هذا التفسير على مقتضى الظاهر المقرَّر في لسان العرب، ويجري على المقاصد العربية.\n- أن يكون له شاهد نصَّا، أو ظاهرًا في محل آخر يشهد لصحته.\nوهذان الشرطان نادرًا ما يتحققان في التفسير الإشاري الموجود في التفاسير الصوفية الموجودة اليوم (٢).\n_________\n= وتفسير \"الكشف والبيان\" خالٍ من هذا النوع ولله الحمد، ولذا فهو لا يهمنا في شيء. وقد بيَّن الدكتور الذهبي الفروق بين التفسيرين في كتابه الماتع \"التفسير والمفسرون\".\n(١) انظر: \"الموافقات\" للشاطبي ٣/ ٣٨٢، مقدمة في \"أصول التفسير\" لابن تيمية (ص ٨١)، \"الإتقان\" للسيوطي ٤/ ٤٨٥، \"التفسير والمفسِّرون\" للذهبي ٢/ ٣٥٢، \"الثعلبي ودراسة كتابه\" ٢/ ٥٩٥.\n(٢) انظر: \"الموافقات\" للشاطبي ٣/ ٣٩٤، \"التبيان في أقسام القرآن\" لابن القيِّم (ص ٥٠)، \"مناهل العرفان\" ٢/ ٨١ حيث ذكر الزرقاني خمسة شروط، والشرطان المذكوران يغنيان عنها، وهما خلاصتها.","vol":"1","page":207},{"text":"وبعض العلماء الذين منعوا من التفسير الإشاري يرى أنَّ هذا التفسير ليس تفسيرًا، بل هي معان ومواجيد لا يطلق عليها اسم التفسير، لكي لا يلتبس على البعض.\nوقد نقل هذا القول الزركشي في \"برهانه\" إذ قال: فأما كلام الصوفية في تفسير القرآن، فقيل: ليس تفسيرًا، وإنما هي معان ومواجيد يجدونها عند التلاوة، كقول بعضهم في: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ﴾ [التوبة: ١٢٣] إنّ المراد النفس، فأمرنا بقتال من يلينا، لأنها أقرب شيء إلينا وأقرب شيء إلى الإنسان نفسه (١).\n\n<span data-type=\"title\" id=toc-205>علاقة الثعلبي بالصوفيَّة:</span>\nالثعلبي له علاقة بالتصوف والصوفيَّة، وأبرز أوجه هذِه العلاقة أن بعض شيوخه الذين أخذ عنهم كانوا من الصوفية. ومن أبرز هؤلاء شيخه أبو عبد الرحمن السُّلَمي شيخ الصوفية وكبيرهم في زمانه، وصاحب طبقاتهم.\nوالثعلبي ﵀ كان ينقل في \"تفسيره\" عن علماء الصوفية الكبار، أمثال: الفضيل بن عياض، والحارث المحاسبي، والجنيد، والسَّريُّ السقطي، والشبلي، وأبي يزيد البسطامي، وأبي تراب النخشبي، وغيرهم.\n_________\n(١) \"البرهان\" ٢/ ١٧٠. وانظر: \"الثعلبي ودراسة كتابه\" ٢/ ٦٠٢، ٦١٨.","vol":"1","page":208},{"text":"إلا أنَّ ذلك لا يعني أن الثعلبي كان يعتقد عقيدة الصوفية، أو يوافقهم في معتقداتهم، فذلك لم يظهر من الثعلبي في تفسيره، وإنَّما الذي ظهر هو أنَّ الثعلبي كان يستأنس بأقوالهم في مواطن الوعظ والزهد. كما فعل عند قوله تعالى: ﴿ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ (٢)﴾ [البقرة: ٢] ذكر أقوال العلماء في معنى التقوى، وحقيقة المتَّقي، وذكر ضمن هذِه الأقوال أقوالًا لعلماء الصوفية الأوائل في ذلك.\n\n<span data-type=\"title\" id=toc-206>موقف الثعلبي من التفسير الإشاري:</span>\nجعل الثعلبي ﵀ التفسير الإشاري أساسًا من الأسس التي بنى عليها تفسيره \"الكشف والبيان\" فقد ذكر في مقدمته أنَّه بنى كتابه على أربعة عشر أساسًا، وعدَّ منها: الحِكم والإشارات.\nوذكر الثعلبي ضمن مصادره في \"تفسيره\" تفسير شيخه أبي عبد الرحمن السلمي المسمَّى \"حقائق التفسير\"، ويعد من أشهر التفاسير الإشاريَّة، وذكر الثعلبي أنَّه قرأ هذا التفسير على شيخه أبي عبد الرحمن السلمي، وأقرَّ له به (١).\nولم يقتصر الثعلبي على \"حقائق التفسير\" بل نقل عن تفاسير إشارية أخرى، كـ \"تفسير القرآن العظيم\" لسهل التستري، وتفسير \"لطائف الإشارات\" للقشيري.\n_________\n(١) سيأتي التعريف بهذا الكتاب وذكر أقوال العلماء فيه.","vol":"1","page":209},{"text":"<span data-type=\"title\" id=toc-207>ومن أمثلة التفسير الإشاري في تفسير \"الكشف والبيان\" ما يأتي:</span>\n- عند قوله تعالى: في أول سورة البقرة: ﴿الم﴾ [البقرة: ١] ذكر عددًا من الأقوال في معنى الآية فقال ضمن ذلك: وقال أهل الإشارة: ألف: أنا، لام: لي، ميم: منِّي. وقال بعضهم: ألف: أفرِد سرَّك لي انفراد الألف عن سائر الحروف، واللام: ليِّن جوارحك لعبادتي، والميم: أقم معي بمحو رسومك وصفاتك أزيِّنك بصفات الأنس بي والقرب منِّي.\n- وعند قوله تعالى: ﴿يَابَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ﴾ [البقرة: ٤٠]. قال: وقال أهل الإشارة: أوفوا بعهدي في دار محنتي على بساط خدمتي بحفظ حرمتي، أوف بعهدكم في دار نعمتي على بساط كرامتي بقُربي ورؤيتي.\n- عند قوله تعالى ﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ﴾ [البقرة: ١٨٦] قال: قال أهل الإشارة: رفع الواسطة إظهارًا للقدرة.\n- عند قوله ﴿وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾ [البقرة: ١٩٧] قال: قال أهل الإشارة: ذكرهم الله تعالى سفر الآخرة، وحثهم على التزود للدارين؛ فإن التقوى زاد الآخرة.\n- عند قوله ﷿ ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا﴾ [البقرة: ٢٤٥] قال: وقال أهل الإشارة: أمر الله تعالى بالصدقة على لفظ القرض إظهارًا لمحبته لعباده المؤمنين، وذلك أنه إنما يستقرض من الأحبة.\n- عند قوله تعالى ﴿فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ﴾ [البقرة: ٢٦٠]","vol":"1","page":210},{"text":"ينقل عن أبي الحسن الأقطع أنه قال: فظاهر الآية ما ذكره أهل التفسير، وباطنها أن إبراهيم ﵇ أمر بذبح أربعة أشياء في نفسه بسكين الإياس، كما ذبح في الظاهر الأربعة الأطيار بسكين الحديد، فالنسر مثل لطول العمر والأمل، والطاوس: زينة الدنيا وبهجتها، والغراب: الحرص، والديك: الشهوة.\n- عند تفسيره لقول الله تعالى: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾ [آل عمران: ٢٦] يستطرد في ذكر الأقوال، إلى أن قال: وقال أبو بكر محمد بن عمر الورّاق: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾ يعني: ملك النفس حتى تغلب هواه، وتنزع ملك النفس ممن تشاء حتى يغلبه هواه فيتخذه إلها. يذكر ذلك متمما بأبيات شعرية فيها عبرة وذكرى فيقول:\nملكت نفسي فذاك ملك ... ما مثله في الأيام ملك\nفصرت حرًا بملك نفسي ... فما لخلق عليّ ملك\n- وعند تفسيره لقول الله تعالى: ﴿وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ﴾ [آل عمران: ٢٧] قال: وقال أهل الإشارة: يخرج الحكمة من قلب الفاجر حتى لا تسكن فيه، والسقطة من لسان العارف.\n- وعند تفسيره لقول الله تعالى: ﴿إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ﴾ [آل عمران: ١٥٩] يستطرد في ذكر الأقوال في معنى التوكل وحقيقته، وينقل عن سهل بن عبد الله التستريّ الصوفيّ وعن ذي النون المصريّ الزاهد، وعن إبراهيم الخوّاص أحد شيوخ الصوفية، وعن ابن الفوجيّ،","vol":"1","page":211},{"text":"وعن الروذباري، وعن الجنيد شيخ الصوفية، وعن بهلول المجنون، وعن أبي حاتم الأصمّ الزاهد، وعن الدبيلي، وعن أبي يزيد البسطامي معاني متعددة من كل ما يمكن استنباطه من الوعظ والإرشاد.\n- وعند تفسيره لقول الله تعالى: ﴿وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ﴾ [آل عمران: ٢٠٠] قال: قال أصحاب اللسان في هذِه الآية: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا﴾ عند قيام النفير على احتمال الكرب، ﴿وَصَابِرُوا﴾ على مقاساة القنى والتعب، ﴿وَرَابِطُوا﴾ في دار أعدائي بلا هرب، ﴿وَاتَّقُوا اللَّهَ﴾ بهمومكم من الالتفات إلى السبب ﴿لَعَلَّكُمْ تُفْلِحُونَ﴾ غدًا بلقائي على بساط القرب. وقال السريّ: اصبروا على الدنيا رجاء السلامة. . .، فذكر قوله.\n- في تفسير قوله سبحانه: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ [المدثر: ٤] قال ﵀: قال يحيى بن معاذ ﵀: طهر قلبك من مرض الخطايا وأشغال الدنيا؛ تجد حلاوة العبادة، فإن من لم يصن الجسم لا يجد شهوة الطعام.\n- وفي تفسير قوله تعالى: ﴿إِلَّا أَصْحَابَ الْيَمِينِ (٣٩)﴾ [المدثر: ٣٩] نقل قول الحكيم الترمذي: هم الذين اختارهم الله تعالى لخدمته، فلم يُدخلهم في الرهن؛ لأنهم خدام الله وصفوته، وكسبهم لم يضرهم.\n- وفي تفسير قوله تعالى: ﴿وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا﴾ [الإنسان: ٢١] نقل عدة نقول لأهل السلوك والإشارة، فراجعها إن شئت. وكذلك عند قوله تعالى: ﴿وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا﴾ [الفجر: ٢٢].","vol":"1","page":212},{"text":"- عند قول الله تعالى: ﴿مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ﴾ [الانفطار: ٦] قال ﵀: قال أهل الإشارة: إنما قال (ربك الكريم) دون سائر أسمائه وصفاته؛ لأنه لقَّنه الإجابة حتى يقول: غَرّني كرم الكريم.\n- وفي تفسير قوله تعالى: ﴿وَالشَّفْعِ وَالْوَتْرِ (٣)﴾ [الفجر: ٣] نقل لأبي بكر الوراق من أقوال الصوفية.\nومما ينبغي أن يذكر في خاتمة الكلام عن التفسير الصوفي الإشاري وموقف الثعلبي منه: أنَّ الثعلبي رغم أنه نقل عن الصوفية، وبعض شيوخه منهم، ورغم أنه ضمَّن كتابه مجموعة من التفاسير الإشارية، إلا أنه رغم ذلك يبدو أنه ﵀ كان متحرِّيًا في هذِه النقول، إذ خلا تفسيره من التفسير الصوفي النظري الباطني، كما أنَّه لم يتَّبع شيخه السلمي في ما أخطأ فيه وانتقده بسببه العلماء، كما أن الثعلبي صان تفسيره من التأويلات الرمزيَّة والإشارية التي تخالف مقاصد اللغة العربية، خاصةً إذا تجاوزنا ما ذُكر في أوائل السور من الأقوال التي قلَّ من لا يذكرها من المفسِّرين (١).\n_________\n(١) انظر: \"الثعلبي ودراسة كتابه الكشف والبيان\" ٢/ ٦١٦.","vol":"1","page":213},{"text":"<span data-type=\"title\" id=toc-208>ثانيًا: علوم القرآن</span>\nيُعرَّف علوم القرآن باعتباره فنًّا مدوَّنًا بأنه: مباحث تتعلق بالقرآن الكريم من ناحية نزوله وجمعه وقراءاته وتفسيره وناسخه ومنسوخه وأسباب نزوله ومكيَّه ومدنيِّه ونحو ذلك (١).\nوممَّا يجدُر ذكرُه أنَّ الثعلبي من أقدَم من ألَّف في علوم القرآن، وذلك في كتابه \"الكامل في علوم القرآن\" وهو كتاب مفقود ذكره الواحدي في مقدمة كتابه \"البسيط\" وذكر أنَّه قرأه على مؤلفه أبي إسحاق الثعلبي (٢).\nوهذا يدل على أنَّ الثعلبي له يد طولى، وقدم راسخة في هذِه العلوم، فلا غَرْوَ بعد ذلك أن يبسط هذِه العلوم في تفسيره.\nوعلوم القرآن كثيرةٌ جدًا أوصلها الزركشي في \"البرهان\" إلى سبعةٍ وأربعين نوعًا، والسيوطي في \"الإتقان\" إلى ثمانين نوعًا.\nوقد ذكرنا منها طرفًا في طرق التفسير عند المصنف، ونتناول هنا إن شاء الله بقية المباحث.\n\n<span data-type=\"title\" id=toc-209>أ- أسماء السور </span>(٣)\nيعتني الثعلبي ببيان أسماء السورة إن كان لها عدة أسماء. ويذكر\n_________\n(١) \"مناهل العرفان\" للزرقاني ١/ ١٧، و\"دراسات في علوم القرآن\" للدكتور فهد الرومي (ص ٣٠).\n(٢) \"البسيط\" ١/ ٤٢٥.\n(٣) انظر: \"الإتقان\" ١/ ١٤١.","vol":"1","page":214},{"text":"الدليل على الاسم وسبب التسمية، والتعليل لذلك.\nفبعد أن فرغ من تفسير سورة الفاتحة عقد فصلًا في أسماء هذِه السورة، وهي عشرة: فاتحة الكتاب، وسورة الحمد، وأم الكتاب والقرآن، والسبع المثاني، والوافية، والكافية، والأساس، والشفاء، والصلاة، وسورة تعليم المسألة.\nويستدل على هذِه الأسماء من السنة، وأقوال الصحابة، والتابعين، ومن بعدهم. ويذكر العلل لهذِه الأسماء ويستشهد في ثنايا ذلك بالشعر.\n\n<span data-type=\"title\" id=toc-210>ب- عدد آيات السورة، وكلماتها وحروفها</span>\nاهتم العلماء بعدد آي القرآن، وألفوا في ذلك عدة مصنَّفات، منهم أبو عمرو الداني، وأبو عبد الله الموصلي، وعلى بن محمد الغالي.\nوذكر العلماء لهذا العلم عدة فوائد، من أبرزها ترتُّب بعض الأحكام الفقهية على معرفته (١).\nويمتاز \"الكشف والبيان\" بذكر عدد آيات السورة، وكلماتها، وحروفها.\nوعلماء البصريين، والكوفيين والشاميين وغيرهم تكلموا في هذا الموضوع قديمًا، ولكن الاعتناء بهذا النوع، وتقديمه بهذا الشكل\n_________\n(١) انظر: \"الإتقان\" ١/ ١٨٨، \"مناهل العرفان\" ١/ ٦٩، \"دراسات في علوم القرآن\" (ص ١١٩).","vol":"1","page":215},{"text":"الذي قدمه لنا الثعلبي لا يوجد قبله (١).\nحتى إنَّ الإمام أبا عمرو الداني (ت ٤٤٤ هـ) الذي يعد من أقدم العلماء الذين كتبوا في عدد الآيات في كتابه \"البيان في عبد آي القرآن\" كان متأخرًا عن الثعلبي مما يفيد أنَّ الإمام الثعلبي كان رائدًا في هذا الباب.\nوقد اهتمَّ الثعلبي في تفسيره بذلك، حيث نراه يصدِّر كلَّ سورة بذكر عدد حروفها، وكلماتها، وآياتها.\nففي أول تفسير سورة البقرة قال: سورة البقرة: مدنية، هي خمسة وعشرون ألفًا وخمس مئة حرف، وستة آلاف ومئة وإحدى وعشرون كلمة، ومئتان وست وثمانون آية في العدد الكوفي، وفي عدد أمير المؤمنين علي - ﵁ -.\n\n<span data-type=\"title\" id=toc-211>جـ- المكي والمدني</span>\nمعرفة المكي والمدني من أهم العلوم المتعلقة بالقرآن الكريم، وهي من الأمور التي لا يستغني عنها المفسِّر لكتاب الله العظيم، فبمعرفة هذا العلم يمكن التمييز بين الناسخ والمنسوخ، كما يستعان بهذا العلم في تفسير القرآن الكريم؛ إذ إنَّ معرفة مكان النزول يعين على فهم المراد بالآية ومعرفة مدلولاتها (٢). لذلك جعل أبو القاسم\n_________\n(١) \"الثعلبي ودراسة كتابه\" ٢/ ٦٤١.\n(٢) \"الإتقان\" ١/ ٣٤، \"دراسات في علوم القرآن\" (ص ١٢٢).","vol":"1","page":216},{"text":"ابن حبيب -شيخ الثعلبي- هذا العلم من أشرف علوم القرآن (١).\nوقد اعتنى العلماء بهذا العلم وأفرده جماعة بالتأليف، منهم مكي ابن أبي طالب، والعزُّ الدريني، ولا تكاد تجد مؤلَّفًا في علوم القرآن إلا ويتضمن المكي والمدني (٢).\nوكذلك المفسِّرون لا تجد تفسيرًا إلا وفيه بيان المكي والمدني بين مقل ومكثر، متوسع ومقتضب.\nوفي مقدمة هؤلاء المفسرين أبو إسحاق الثعلبي حيث اعتنى في تفسيره \"الكشف والبيان\" بهذا النوع، وأولاه عناية كبيرة، ولذلك نراه قبل أن يفسِّر الآية يُبيِّن هل هي مكية، أم مدنية؟ وإذا كان في تعيين ذلك خلاف ساقه، وذكر الأقوال فيه.\nففي أول تفسير سورة الفاتحة: ذكر الخلاف فيها هل هي مكية، أم مدنية؟ وروى الآثار في ذلك بإسناده. حيث روى بإسناده عن علي، وابن عباس أنها نزلت بمكة. وذكر أن هذا قول أكثر العلماء.\nودلَّل على هذا القول بحديث عمرو بن شرحبيل قال: إنَّ أول ما نزل من القرآن ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ [الفاتحة: ٢] الحديث. ثم روى بسنده عن مجاهد أنَّ الفاتحة نزلت في المدينة. وذكر ردَّ العلماء على مجاهد في قوله هذا (٣).\n_________\n(١) نقله عنه الزركشي في \"البرهان\" ١/ ٢٤٨.\n(٢) \"الإتقان\" ١/ ٣٤.\n(٣) انظر الأسانيد (١٢٨، ١٢٩، ١٣٠، ١٣١).","vol":"1","page":217},{"text":"ثم حكى قولًا ثالثًا ملفقًا بين القولين السابقين وهو أنَّها مكية مدنية، وعلَّل لهذا القول.\nويبيِّن الثعلبي غالبًا مكيَّة السورة أو مدنيتها باختصار وإيجاز، حيث يذكر أنها مدنية، أو مكية، ثم يمضي، كما فعل في أول سورة البقرة.\n\n<span data-type=\"title\" id=toc-212>د- أسباب النزول</span>\nلمعرفة أسباب النزول أهمية كبيرة في فهم معاني آيات القرآن الكريم، بل قد يتوقف فهم معاني بعض الآيات على معرفة سبب النزول.\nولذا يقول الواحدي في مقدمة كتابه \"أسباب النزول\" عنها: هي أوفى ما يجب الوقوف عليها، وأولى ما تُصرف العناية إليها، لامتناع معرفة تفسير الآية وقصد سبيلها دون الوقوف على قصتها وبيان نزولها (١).\nويقول شيخ الإسلام ابن تيمية: ومعرفة سبب النزول يعين على فهم الآية، فإنَّ العلم بالسَّبب يورث العلم بالمسبَّب (٢).\n_________\n(١) \"أسباب النزول\" (ص ١٠).\n(٢) \"مقدمة في أصول التفسير\" (ص ٣٨).","vol":"1","page":218},{"text":"عناية الثعلبي بأسباب النزول، واعتماد العلماء عليه في هذا الباب:\nلقد اعتنى الثعلبي ﵀ عناية كبيرة بأسباب النزول، فأودع تفسيره جملة كبيرة منها. حتى أصبحت \"أسباب النزول\" من المعالم البارزة في تفسير \"الكشف والبيان\"، وأصبح هذا التفسير من المصادر الهامة للمؤلفات التي ألِّفت بعده في هذا العلم.\nفالكتب المطبوعة الآن في أسباب النزول، وهي: \"أسباب النزول\" للواحدي، و\"لباب النقول\" للسيوطي، \"العُجاب في بيان الأسباب\" لابن حجر، هذِه المصادر الثلاثة اعتمدت على تفسير \"الكشف والبيان\" للثعلبي اعتمادًا كبيرًا، وخاصة الواحدي وابن حجر ومن ينظر في هذِه الكتب يتبيَّن له اعتماد أصحاب هذِه المؤلفات على هذا التفسير في مؤلفاتهم. وسيأتي تفصيل ذلك عند الكلام عن أهمية الكتاب وذكر مزاياه.\n\nومن الأمثلة على ما ورد في أسباب النزول:\n- عند تفسيره لصدر سورة آل عمران قال: أخبرنا عبد الله بن حامد وساق بسنده عن محمد بن جعفر بن الزبير، وعن الكلبي، وعن الربيع ابن أنس قالوا: نزلت هذِه الآيات في وفد نجران، وكانوا ستين راكبًا، قدموا على رسول الله - ﷺ -، وفيهم أربعة عشر رجلًا من أشرافهم. . .، فساق قصة وفادة أهل نجران إلى رسول الله - ﷺ -، وما وقع منهم وإليهم من أحداث في حجاج تاريخيّ، وجدل منطقيّ. .، إلى أن","vol":"1","page":219},{"text":"قال: فسكتوا، فأنزل الله ﷿ فيهم: صدر سورة آل عمران إلى بضع وثمانين آية منها.\n- عند تفسيره لقول الله تعالى: ﴿قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ﴾ [آل عمران: ٢٦]: قال: قال قتادة: ذكر لنا أن نبي الله - ﷺ - سأل ربه أن يجعل ملك الروم وفارس في أمته، فأنزل الله هذِه الآية. وقال ابن عباس وأنس بن مالك - ﵁ -: لمّا افتتح رسول الله - ﷺ - مكة ووعد أمته ملك فارس والروم، قال المنافقون واليهود: هيهات هيهات من أين لمحمد ملك فارس والروم، وهم أعز وأمنع من ذلك، ألم يكف محمدًا مكة والمدينة حتى طمّع نفسه في ملك فارس والروم؟ ! فأنزل الله تعالى هذِه الآية ثم ساق بسنده عن عبد الرحمن بن عوف ﵁ قال: خط رسول الله - ﷺ - الخندق عام الأحزاب. . .، فذكر خبرًا طويلًا قصّ فيه خبر الخندق وما عرض لهم فيه إلى أن قال: فنزل قوله تعالى: ﴿وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾ [الأحزاب: ١٢] الآية.\nوأنزل الله تعالى في هذِه القصة قوله ﷿: ﴿قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ﴾ [آل عمران: ٢٦] لآية.\n- عند تفسيره لقول الله تعالى: ﴿لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ﴾ [آل عمران: ٢٨]: قال: قال ابن عباس - ﵄ -: كان الحجاج بن عمرو وابن أبي الحقيق وقيس بن زيد بطنوا بنفر من الأنصار ليفتنوهم عن دينهم؛ فقال رفاعة بن المنذر وعبد الله بن جبير وسعد ابن خيثمة - ﵁ - لأولئك النفر. . .، إلى أن قال: فأنزل الله ﷿ فيهم","vol":"1","page":220},{"text":"هذِه الآية. وقال مقاتل: نزلت هذِه الآية في حاطب بن أبي بلتعة وغيره، كانوا يظهرون المودة لكفار مكة فنهاهم الله تعالى عن ذلك. وروى الكلبيّ عن أبي صالح عن ابن عباس - ﵁ - قال: نزلت في المنافقين: عبد الله بن أبيّ وأصحابه كانوا يتولون اليهود والمشركين. . . الحديث. وقال جويبر عن الضحاك عن ابن عباس - ﵄- قال: نزلت هذِه الآية في عبادة بن الصامت الأنصاريّ. . .، إلى أن قال: فأنزل الله تعالى هذِه الآية.\n- وعند تفسيره لقول الله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧]: قال: قال عكرمة: نزلت في أبي رافع وكنانة ابن أبي الحقيق وحيي بن أخطب وغيرهم من رؤساء اليهود. . .، وقال الكلبيّ: إن ناسًا من علماء اليهود أولي فاقة. .، فأتوا: كعب بن الأشرف ليستميروه. .، فذكر الخبر إلى أن قال: ففرح بذلك كعب -عليه لعنة الله إلى يوم القيامة- ومارهم، فأنزل الله تعالى هذِه الآية.\n- عند تفسيره لقول الله تعالى: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا﴾ [آل عمران: ١٨٨]: قال: وروى ابن أبي مليكة عن حميد بن عبد الرحمن بن عوف - ﵁ -: أن مروان بن الحكم قال لمولاه: يا رافع، اذهب إلى ابن عباس وقل له: إن كان كل امرئ منا يفرح بما أتى، ويحب أن يحمد بما لم يفعل معذبًا، لنعذبن أجمعين. فقال ابن عباس - ﵄ -: ما لكم ولهذه الآية، إنما دعا رسول الله - ﷺ - اليهود فسألهم عن شيء فكتموه إياه، وأخبروه بغيره. .، إلى أن قال: فنزلت فيهم هذِه الآية.","vol":"1","page":221},{"text":"- عند تفسيره لقول الله تعالى: ﴿وَسَيِّدًا وَحَصُورًا﴾ [آل عمران: ٣٩]: قال: وقال سعيد بن المسيّب، والضحاك: هو العنيّن الذي ما له ذكر قويّ، ودليل هذا التأويل: ما أخبرني ابن فنجويه. .، ثم ساق بسنده عن أبي هريرة - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: \"كل ابن آدم يلقى الله بذنب قد أذنبه\". .، إلى أن قال: ثم أهوى النبي - ﷺ - بيده إلى قذاه من الأرض فأخذها وقال: \"كان ذكره مثل هذِه القذاة\".\n- وعند تفسيره لقول الله تعالى: ﴿فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا﴾ [آل عمران: ١٠٣]: قال: ﴿بِنِعْمَتِهِ إِخْوَانًا﴾: بدينه الإسلام ﴿إِخْوَانًا﴾: في الدين والولاية، نظيره قوله ﷿: ﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ﴾ [الحجرات: ١٠] ثم ساق بسنده عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"لا تحاسدوا ولا تباغضوا ولا تدابروا ولا تناجشوا، وكونوا عباد الله إخوانًا، المسلم أخو المسلم: لا يظلمه، ولا يخذله، التقوى هاهنا\"، وأشار بيده إلى صدره، \"حسب امرئ من الشر أن يحقر أخاه المسلم\". وروى بسنده عن أبي موسى - ﵁ - قال: قال رسول الله - ﷺ -: \"المؤمن للمؤمن كالبنيان يشد بعضه بعضًا\" وشبك بين أصابعه.\nمنهج الثعلبي في ذكر أسباب النزول:\n\n<span data-type=\"title\" id=toc-213>١ - يروي الثعلبي أسباب النزول أحيانا بإسناده الخاص إلى منتهاه</span>.\n<span data-type=\"title\" id=toc-214>٢ - وأحيانًا بإسناد معلَّق:</span>\nمثال ذلك: عند قوله تعالى ﴿وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا﴾ [البقرة:","vol":"1","page":222},{"text":"١٤]: قال: قال جويبر عن الضحاك عن ابن عباس: كان عبد الله بن أبي ابن سلول الخزرجي عظيم المنافقين. . إلخ. ثم قال: وقال الكلبي عن أبي صالح عن ابن عباس: نزلت هذِه الآية في عبد الله بن أبي وأصحابه. . إلخ.\n\n<span data-type=\"title\" id=toc-215>٣ - وأحيانًا يقتصر على الراوي الأعلى من الإسناد وهو الصحابي أو التابعي:</span>\nمثال ذلك: عند قوله تعالى: ﴿قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ﴾ [البقرة: ٩٧]. قال: قال ابن عباس: إنَّ حبرًا من أحبار اليهود من فدك. . إلخ. ثم قال: وقال مقاتل: نزلت في اليهود. . إلخ. ثم قال: وقال قتادة وعكرمة والسدي: كان لعمر بن الخطاب - ﵁ - أرض بأعلى المدينة، وممرُّها على مدراس اليهود. . إلخ.\n\n<span data-type=\"title\" id=toc-216>٤ - وأحيانًا يذكر السبب بلا سند، ودون نسبته لأحد:</span>\nفعند قوله تعالى ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا﴾ [البقرة: ١٠٤]: قال: وذلك أن المسلمين كانوا يقولون لرسول الله - ﷺ -: راعنا يا رسول الله، وأرعِنا سمعك. يعنون من المراعاة، وكانت هذِه اللفظة شيئًا قبيحًا باليهودية. . .، ثم ذكر حكاية سعد بن معاذ مع اليهود في ذلك.\n- وعند قوله تعالى: ﴿يَاأَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا﴾ [البقرة: ١٦٨]: قال: نزلت في ثقيف وخزاعة وعامر بن صعصعة وبني مدلج حرَّموا على نفوسهم من الحرث والأنعام والبحيرة والسائبة","vol":"1","page":223},{"text":"والوصيلة والحام، فقال الله ﷿: ﴿كُلُوا مِمَّا فِي الْأَرْضِ﴾.\n\n<span data-type=\"title\" id=toc-217>٥ - يذكر المصنف الأقوال والخلاف المروي في سبب نزول الآية، وربما يرجِّح ما يراه راجحًا مع التعليل وذكر الدليل:</span>\nفعند قوله تعالى: ﴿أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِنْ قَبْلُ﴾ [البقرة: ١٠٨]: ذكر في نزول الآية قولًا لابن عباس، ومجاهد: أنَّها نزلت في عبد الله بن أمية المخزومي ورهطٍ من قريش، ثم قال: والصحيح إن شاء الله أنها نزلت في اليهود حين قالوا: يا محمد ائتنا بكتاب من السماء جملةً كما أتى موسى بالتوراة، لأنَّ هذِه السورة مدنية. وتصديق هذا القول: قوله ﷿ ﴿يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ فَقَدْ سَأَلُوا مُوسَى أَكْبَرَ مِنْ ذَلِكَ﴾.\n-وعند قوله تعالى ﴿أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ﴾ [البقرة: ٢١٤] ساق المؤلف الخلاف في سبب نزول هذِه الآية، فذكر أولًا قول قتادة والسدي أنها نزلت في غزوة الخندق. . ثم قال: وقيل: نزلت في حرب أحد. . وقال عطاء: لما دخل رسول الله - ﷺ - المدينة وأصحابه اشتد الضر عليهم؛ لأنهم خرجوا بلا مال، فأنزل الله تطبيبًا لقلوبهم ﴿أَمْ حَسِبْتُمْ﴾.\n- عند قوله ﷿ ﴿زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا﴾ [البقرة: ٢١٢] قال: قال بعضهم: نزلت هذِه الآية في مشركي العرب أبي جهل وأصحابه. . وهذا معنى رواية الكلبي عن أبي صالح عن ابن عباس. وقال مقاتل: نزلت في المنافقين عبد الله بن أبي وأصحابه، وقال عطاء:","vol":"1","page":224},{"text":"نزلت في علماء اليهود ورؤسائهم من بني قريظة والنضير.\n\n<span data-type=\"title\" id=toc-218>٦ - وقد يذكر الأقوال في سبب نزول الآية دون ترجيح:</span>\nكما فعل عند قوله تعالى: ﴿وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ﴾ [البقرة: ١١٥] فقد ذكر في سبب نزولها خمسة أقوال، واكتفى بعرضها دون ترجيح.\n\n<span data-type=\"title\" id=toc-219>٧ - وقد يستدل الثعلبي لبعض الأقوال في نزول الآية:</span>\nكما استدل للقول بأن سورة الفاتحة نزلت بمكة بحديث عمرو بن شرحبيل قال: إنَّ أول ما نزل من القرآن ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾، وذلك أن رسول الله - ﷺ - أسرَّ إلى خديجة وقال: لقد خشيت أن يكون خالطني شيء. فقالت: وما ذاك؟ قال: إني إذا خلوت، سمعت النداء فأفر، فانطلق به أبو بكر ﵁ إلى ورقة بن نوفل، فقال له ورقة: إذا أتاك فاثبت له. فأتاه جبريل ﵇ فقال له: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾.\n\n<span data-type=\"title\" id=toc-220>٨ - ويذكر الثعلبي سبب النزول مرفوعًا إلى النبي - ﷺ - ويذكره من قول الصحابة والتابعين </span>(١).\n<span data-type=\"title\" id=toc-221>٩ - قد يطيل بعض الأحيان في ذكر سبب النزول:</span>\nولعل أوضح صورة في هذا ما ذكره في سبب معركة أحد عند تفسيره لقول الله تعالى: ﴿وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ (١٣٩)﴾ [آل عمران: ١٣٩] وما بعدها فتجده يذكر عدد الشهداء،\n_________\n(١) انظر \"أسباب النزول\" في الآيات (٩٧، ١١٥، ١٥٨) من سورة البقرة.","vol":"1","page":225},{"text":"وانهزام أصحاب النبي - ﷺ - في الشعب، ثم يذكر أمر رسول الله - ﷺ - لأصحابه في طلب القوم. .، ويستمر في ذلك لأكثر من سبع صفحات.\n\n<span data-type=\"title\" id=toc-222>١٠ - قد يجمع المصنف أحيانًا كلام المفسرين في سبب النزول ويورده في سياق واحد</span>.\nمن الأمثلة على ذلك:\n- عند قوله تعالى ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى﴾ [البقرة: ١٧٨] قال: قال الشعبي، والكلبي، وقتادة، ومقاتل بن حيان، وأبو الجوزاء، وسعيد بن جبير: نزلت هذِه الآية في حيين من أحياء العرب اقتتلوا في الجاهلية قبيل الإسلام، فكانت بينهم قتلى وجراحات، لم يأخذها بعضهم من بعض حتى جاء الإسلام.\n- عند قوله ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ﴾ [البقرة: ٢٣٢] قال: نزلت في جُمل بنت يسار كانت تحت أبي البداح عاصم بن عدي ابن العجلان، فطلقها تطليقةً واحدة. هذا قول أكثر المفسرين.\n\n<span data-type=\"title\" id=toc-223>١١ - اعتمد كثيرًا على مقاتل بن سليمان في أسباب النزول</span>.","vol":"1","page":226},{"text":"<span data-type=\"title\" id=toc-224>هـ- الوقف والابتداء</span>\nالمراد بذلك: معرفة ما ينبغي أو يستحسن الوقف عليه من آيات القرآن الكريم وجُمَلِهِ فيوقف عليه، ومعرفة ما لا ينبغي أو يقبح الوقف عليه فيُتَجنَّب الوقف عليه.\nوهو فنُّ مستقلٌّ بذاته ألِّفت فيه تآليف مستقلة، منها كتاب \"القطع والائتناف\" للنحاس، وكتاب \"إيضاح الوقف والابتداء\": لابن الأنباري، وكلاهما مطبوعان (١).\nوالثعلبي قد اهتم بهذا الفن، وحرص على التنبيه عليه في كل موضع فيه وقف أو ابتداء.\nفنراه مثلًا عند قوله تعالى: ﴿ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ (٢)﴾ [البقرة: ٢] ينبِّه على ذلك فيقول: قوله ﷿: ﴿لَا رَيْبَ فِيهِ﴾: لا شك فيه أنه من عند الله. ثم قال: ﴿هُدًى﴾: أي هو هدى. وتمَّ الكلام عند قوله: ﴿فِيهِ﴾.\n- وعند قوله تعالى: ﴿خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ﴾ [البقرة: ٧]. يقول: وتمَّ الكلام عند قوله: ﴿وَعَلَى سَمْعِهِمْ﴾.\n- وعند قوله: ﴿يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَنْ سَبِيلِ اللَّهِ﴾ [البقرة: ٢١٧] قال: قل يا محمد ﴿قِتَالٌ فِيهِ كَبِيرٌ﴾ عظيم، تم الكلام هاهنا، ثم قال ﴿وَصَدٌّ﴾.\n_________\n(١) انظر: \"الإتقان\" للسيوطي ١/ ٢٢١.","vol":"1","page":227},{"text":"<span data-type=\"title\" id=toc-225>و- القراءات</span>\nمن العلوم التي برز فيها الثعلبي ﵀ علم القراءات، حتى كان إمامًا في هذا العلم. ولذا قال عنه ابن الجزري بعد أن ذكره في \"طبقات القراء\": إمام بارع مشهور (١). وروى عنه القراءة تلميذه الواحدي، والذين ترجموا له وصفوه بالمقرئ.\nومما يدل على علو مكانته في هذا العلم مروياته لكتب القراءات في مقدمة تفسيره. ولذلك فإن تفسير \"الكشف والبيان\" قد حوى كمَّا هائلًا من القراءات حتى غدا مصدرًا مهمًا من مصادر القراءات لمن جاء بعده من المفسِّرين.\nوقد سلك الثعلبي في عرضه للقراءات المنهج الآتي:\n<span data-type=\"title\" id=toc-226>١ - توجيه القراءات:</span>\nلم يكتف الثعلبي بذكر القراءات دون توجيه أو تعليل، بل كان يوجِّه ما يذكره من القراءات، ويذكر عللها (٢). وذلك دليل على تمكنه في هذا العلم.\nومن الأمثلة على توجيه الثعلبي للقراءات:\n- في تفسير قوله تعالى: ﴿صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ﴾\n_________\n(١) \"غاية النهاية في طبقات القراء\" ١/ ١٠٠.\n(٢) ألف العلماء في توجيه القراءات عدة مصنَّفات. منها \"الحجَّة\" لأبي على الفارسي، و\"حجة القراءات\" لابن زنجلة، و\"الحجة\" لابن خالويه، و\"الكشف\" لمكي بن أبي طالب، و\"المحتسب\" لابن جنِّي.","vol":"1","page":228},{"text":"[الفاتحة: ٧] ذكر في ﴿عَلَيْهِمْ﴾ سبع قراءات. ثم وجَّه هذِه القراءات فقال: فمن ضمَّ الهاء ردَّه إلى الأصل، لأنه لو أفرد لكان مضمومًا عند الابتداء به. ومن كسره فلأجل الياء الساكنة. ومن كسر الهاء وجزم الميم فإنه استثقل الضم مع مجاورة الياء الساكنة، والياء أخت الكسرة، والخروج من الضم إلى الكسر ثقيل. ومن ضم الهاء والميم أتبع الضمة الضمة. ومن كسر الهاء وضم الميم فإنه كسر الهاء لأجل الياء، وضمَّ الميم على الأصل. والاختلاس للاستخفاف. وإلحاق الواو للإشباع. والله أعلم.\n- عند قوله تعالى ﴿لِيَحْكُمَ بَيْنَ النَّاسِ﴾ [البقرة: ٢١٣]: قال: ولقراءة العامة وجهان، أحدهما: على سعة الكلام، كقوله ﴿هَذَا كِتَابُنَا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ﴾ [الجاثية: ٢٩]، والآخر: أن معناه: ليحكم نبي بكتابه، وإذا حكم بالكتاب؛ فكأنما حكم الكتاب.\n- عند قوله تعالى ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِأَزْوَاجِهِمْ﴾ [البقرة: ٢٤٠]: قال: قرأ الحسن، وأبو عمرو، وابن عامر، والأعمش، وحمزة وحفص (وصيةً) بالنصب على معنى: فليوصوا وصية. وقرأ الباقون بالرفع على معنى كتبت عليهم الوصية. وقيل: معناه لأزواجهم وصية. وقيل: ولتكن وصية.\n- عند تفسيره لقول الله تعالى: ﴿وَكَفَّلَهَا زَكَرِيَّا﴾ [آل عمران: ٣٧]: قال: قرأ الحسن، ومجاهد، وحميد، وابن كثير، وأبو جعفر، وشيبة، ونافع، وعاصم برواية أبي بكر وحفص، وأبو عمرو، وابن عامر،","vol":"1","page":229},{"text":"وابن كثير، وأبو جعفر، وشيبة، ونافع، وعاصم برواية أبي بكر وحفص، وأبو عمرو، وابن عامر، ويعقوب، وأيوب: مخففة الفاء، واختاره أبو عبيد، وأبو حاتم، وحينئذ يكون (زكريا) في محل الرفع أي: ضمها إلى نفسه، وقام بأمرها. .، ثم دلّل على ذلك شعرًا، وذكر تصديقها قرآنا ثم قال: وروى عن ابن كثير، وأبي عبد الله المزنيّ: ﴿وَكَفَّلَهَا زَكَرِيَّا﴾ بكسر الفاء، أيّ: ضمّها والاسم منه: كفيل. .، وقرأ الباقون: بتشديد الفاء، وزكريا في محل النصب أي: ضمها الله زكريا وضمها إليه بالقرعة التي قرعها، فصار: أحق الناس بها وفي مصحف أبيّ: \"وأكفلها زكريا\" بالألف، نظيره قوله تعالى: ﴿أَكْفِلْنِيهَا وَعَزَّنِي فِي الْخِطَابِ﴾ [ص: ٢٣].\n(زكريا). . . وفيه لغتان:\n(زكريا) مقصور، وهي قراءة ابن مسعود والسلميّ، وحميد، وابن وثّاب والأعمش وحمزة والكسائي، وخلف، وحفص.\nو(زكرياء) بالمد، وهي قراءة الباقين.\n- وعند تفسيره لقول الله تعالى: ﴿وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ﴾ [آل عمران: ٣٦]: قال: ﴿وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ﴾ إخبارًا عن الله تعالى، وهي قراءة العامة، وقرأ عليّ وإبراهيم النخعيّ، وابن عامر، وأبو بكر، ويعقوب: (وضعتُ) برفع التاء جعلوها من كلام أم مريم.\n- وقوله في توجيه قراءة أهل الكوفة وابن عامر (أإمة)، قال: بهمزتين على التحقيق، وهي لغة بني تميم.","vol":"1","page":230},{"text":"- وقال على قراءة الضحاك (سُقاية الحاج) بضم السين، وهي لغة.\n-كما قال مبينًا القراءات في قوله تعالى ﴿يَكْنِزُونَ﴾: (وقرأ يحيى ابن يعمر (يكنُزون) بضم النون، وقراءة العامة بالكسر، وهما لغتان). وهكذا.\n\n<span data-type=\"title\" id=toc-227>٢ - توجيه القراءة بسبب النزول:</span>\nقد يجعل الثعلبي سبب النزول وجهًا للقراءة.\nمثاله: قراءة ﴿وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ﴾ [البقرة: ١١٩] بالجزم على النهي. حيث قال عقب ذكرها: وجهها القول الأول في سبب نزول الآية. يريد قول ابن عباس: أن النبي قال ذات يوم: \"ليت شعري ما فعل أبواي! \" فنزلت هذِه الآية.\n\n<span data-type=\"title\" id=toc-228>٣ - بيان معاني القراءات:</span>\nمثل الفرق بين معنى (مالك) و(ملِك) وأقوال العلماء في ذلك.\nوقد يذكر معنى الآية مسندًا عن بعض العلماء مثل الفرق بين معنى (أسرى) و(أسارى) وهما قراءاتان. حيث روى بإسناده إلى أبي عمرو ابن العلاء قوله: ما قد أُسر فهو أُسارى، وما لم يُؤْسر فهو أسْرى.\n\n<span data-type=\"title\" id=toc-229>٤ - اختياره لبعض القراءات، وتعليله لهذا الاختيار:</span>\nمثال ذلك: عند قوله تعالى: ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (٦)﴾ [الفاتحة: ٦]، ذكر في ﴿الصِّرَاطَ﴾ خمس قراءات. ثم قال: وكلها لغات فصيحة صحيحة، إلا أنَّ الاختيار الصاد، لموافقة المصحف، لأنها كتبت في جميع المصاحف بالصاد، ولمؤاخاتها الطاء، لأنهما","vol":"1","page":231},{"text":"متوافقتان في الإطباق والاستعلاء (١).\n- عند قوله تعالى ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ [البقرة: ١٨٤]: قال: فجملة ما ذكرنا من هذِه الأقاويل على قراءة من قرأ ﴿يُطِيقُونَهُ﴾ وهي القراءة الصحيحة التي عليها عامة أهل القرآن، ومصاحف البلدان.\n- عند قوله تعالى ﴿وَإِنْ كُنْتُمْ عَلَى سَفَرٍ وَلَمْ تَجِدُوا كَاتِبًا﴾ [البقرة: ٢٨٣]: قال: قرأ ابن عباس، وأبو العالية، ومجاهد (كتابًا)، وقرأ الآخرون ﴿كَاتِبًا﴾ على الواحد، وهو الاختيار لموافقة المصحف.\n- عند تفسيره لقول الله تعالى: ﴿وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ﴾ [آل عمران: ١٢١]: قال: قرأ يحيى بن وثّاب (تبوي المؤمنين)، خفيفة غير مهموزة، من أبوي يوبي، مثل: أروى يروي. وقرأ الباقون: مهموزة مشدّدة، يقال: بوأت القوم تبوئة وأبوأتهم آبواء، إذا وطنتهم، وتبؤوا: إذا توطنوا، قال الله تعالى: ﴿أَنْ تَبَوَّآ لِقَوْمِكُمَا﴾، وقال: ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ﴾. والتشديد أفصح وأشهر، وتصديقه قوله: ﴿وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَائِيلَ مُبَوَّأَ صِدْقٍ﴾، وقال: ﴿لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا﴾.\n\n<span data-type=\"title\" id=toc-230>٥ - تضعيفه لبعض القراءات، والتعليل لهذا التضعيف:</span>\nقال عند قوله تعالى: ﴿فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ﴾ [البقرة: ٢٤]: وقرأ الحسن ومجاهد وطلحة (وُقودها) بضم الواو حيث كان، وهو رديء، لأنَّ الوُقود بالضم المصدر، وهو الالتهاب\n_________\n(١) والأولى ألا يُفاضل بين القراءات المتواترة.","vol":"1","page":232},{"text":"والوَقود بالفتح الاسم، وهو ما توقَد به النار، كالطَّهور والبرود ونحوهما، ومثله: الوَضوء، والوُضوء.\nمثال آخر: عند الآية (١٢٤) من سورة البقرة: ﴿وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ﴾ ذكر عن أبي الشعثاء جابر بن زيد أنه قرأ (إبراهيم) رفعًا (ربَّهُ) نصبًا، على معنى: دعا وسأل. ونقد الثعلبي هذِه القراءة بقوله: وهذا غير قوي لأجل الباء في قوله ﴿بِكَلِمَاتٍ﴾. ثم نقل عن الباقين القراءة بضدِّ ما سبق. قال: وهو الصحيح.\n\n<span data-type=\"title\" id=toc-231>٦ - رواية بعض القراءات المرفوعة والموقوفة بسنده:</span>\nمثل الأسانيد (١٧٤، ١٧٥، ١٧٦، ١٧٧، ١٧٨، ١٧٩، ١٨٢).\n\n<span data-type=\"title\" id=toc-232>٧ - ذكر بعض القراءات المرفوعة بلا إسناد:</span>\nمثال ذلك: في سورة الفاتحة آية: (٧) ذكر في قوله تعالى: ﴿عَلَيْهِمْ﴾ سبع قراءات. القراءة الثانية منها (عليهُمْ) بضم الهاء وجزم الميم. قال: وهي قراءة الأعمش وحمزة. ورُوي ذلك عن النبي - ﷺ - وعن عمر بن الخطاب - ﵁ -.\n\n<span data-type=\"title\" id=toc-233>٨ - الاستدلال للقراءة بالقرآن:</span>\nمثاله: عند قوله تعالى: ﴿وَقُولُوا لِلنَّاسِ حُسْنًا﴾ [البقرة: ٨٣]. قال: فقرأ زيد بن ثابت وأهل العالية وعاصم وأبو عمرو (حُسْنًا) بضم الحاء وجزم السين، وهو اختيار أبي حاتم. دليله قوله ﷿ ﴿بِوَالِدَيْهِ حُسْنًا﴾، وقوله: ﴿ثُمَّ بَدَّلَ حُسْنًا﴾.\n\n<span data-type=\"title\" id=toc-234>٩ - الاستشهاد بالحديث على القراءة:</span>","vol":"1","page":233},{"text":"مثاله: عند ذكر القراءات في قوله تعالى: ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ [الفاتحة: ٤] في سورة الفاتحة. ذكر ضمن القراءات قراءة (مالك) بالألف ونصب الكاف على النداء. ثم قال: وروي أن النبي - ﷺ - قال في بعض غزواته: \"يا مالك يوم الدين\".\n\n<span data-type=\"title\" id=toc-235>١٠ - الاستدلال بقراءة الصحابي على القراءة المذكورة:</span>\nقال عند قوله تعالى: ﴿وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ﴾ [البقرة: ١١٩]: وفيه قراءتان: بالجزم على النهي. . . وقرأ الباقون بالرفع على النفي. . . دليلها قراءة ابن مسعود (ولَنْ تُسْأَلَ).\n\n<span data-type=\"title\" id=toc-236>١١ - الاستشهاد بالشعر على القراءة:</span>\nمثال ذلك:\nاستشهاده بقول الشاعر:\nويوم بدر لقيناكم لنا مددٌ ... فيه مع النَّصرِ جبريلٌ وميكالُ\nعلى قراءة (مِيكال) في الآية (٩٨) من سورة البقرة. وهذا كثير.\n- وعند تفسيره لقول الله تعالى: ﴿أَنَّ اللَّهَ يُبَشِّرُكَ﴾ [آل عمران: ٣٩] نجده يذكر في ﴿يُبَشِّرُكَ﴾ اختلاف القراء على وجوه كثيرة في جميع القرآن، ثم وجّه كل قراءة مستدلًا بالشعر العربيّ. . .، إلى أن قال: ومن قرأ بالتشديد: فهو من بَشَّرَ يُبشِّرُ تبشيرًا، وهو أعرب في اللغة وأفصحها ثم دلّل على ذلك قرآنًا وشعرًا.\n\n<span data-type=\"title\" id=toc-237>١٢ - ذكر القراءات الشاذة، وعدم الاقتصار على المتواترة:</span>","vol":"1","page":234},{"text":"مثاله: عند تفسيره لقول الله تعالى: ﴿أُولَئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ﴾ [آل عمران: ٢٢] قال: وقرأ أبو وا قد وأبو الجراح: (حبطت) -بفتح الباء، فيكون مغايرة بكسر الباء يحبط، وأصله من الحبط.\nقال أبو جعفر النحاس: وهي لغة شاذة (١).\n- وعند تفسيره لقول الله تعالى: ﴿وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ﴾ [آل عمران: ٣٦]: قال: ﴿وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ﴾ إخبارًا عن الله تعالى وهي قراءة العامة، وقرأ على وإبراهيم النخعيّ، وابن عامر، وأبو بكر، ويعقوب: (وضعت) برفع التاء جعلوها من كلام أم مريم.\nومن قرأ بالرفع قراءة شاذة كما أشار بذلك ابن جرير (٢).\nوقد يترك التنبيه على القراءات الشاذة، مكتفيًا ومعتمدًا في ذلك على نسبة القراءة إلى من قرأ بها.\n\n<span data-type=\"title\" id=toc-238>١٣ - الاستدلال بقراءات شاذة لتوضيح وإثبات القراءات المتواترة</span>.\nمن الأمثلة على ذلك:\n- عند قوله تعالى ﴿وَمَنْ يُؤْتَ الْحِكْمَةَ﴾ [البقرة: ٢٦٩]: قال: قرأ يعقوب (ومن يؤت) بكسر التاء، أراد: يؤتِهِ الله، فحذف الهاء، وأبقى الكسرة. ودليله قراءة الأعمش (ومن يؤته الله).\n- عند قوله تعالى ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ﴾ [البقرة: ٢٨٠]: قال: وقرأ الأعمش (وإن كان معسر) وهو دليل قراءة العامة.\n_________\n(١) \"إعراب القرآن\" ١/ ٣١٨.\n(٢) \"التفسير\" ٦/ ٣٣٤.","vol":"1","page":235},{"text":"<span data-type=\"title\" id=toc-239>١٤ - الاستعانة بالقراءة لتوضيح قول:</span>\nفعند قوله تعالى: ﴿أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ﴾ [البقرة: ١٠٠]، ذكر المصنف قول ابن عباس في سبب نزول الآية: لما ذكر رسول الله - ﷺ - ما أخذ الله عليهم وما عهد إليهم فيه، قال مالك بن الصَّيف: والله ما عُهد إلينا في محمد عهدٌ ولا ميثاق، فأنزل الله تعالى هذِه الآية. قال المصنف عَقِبَه: يوضِّحهُ قراءة أبي رجاء العطاردي (أوَ كُلَّما عُوهِدوا عهدًا) جعلهم مفعولين.\n- وعند تفسيره لقول الله تعالى: ﴿وَشَاوِرْهُمْ فِي الْأَمْرِ﴾ [آل عمران: ١٥٩]: قال: واختلف العلماء في المعنى الذي لأجله أمر الله تعالى نبيّه - ﷺ - بالمشاورة مع كمال عقله وجزالة رأيه، وتتابع الوحيّ عليه. . .، إلى أن قال: فقال بعضهم: هو خاص في المعنى، وإن كان عامًا في اللفظ، ومعنى الآية: وشاورهم فيما ليس عندك فيه من الله عهد، يدل عليه قراءة ابن عباس - ﵄ -: (وشاورهم في بعض الأمر).\n- وقد حكى في تفسير قوله تعالى: ﴿وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً فَاخْتَلَفُوا﴾ عدة أقوال عن الصحابة والتابعين أن الناس كانوا على التوحيد والإسلام قرونًا ثم حدث الشرك بعْدُ في قوم نوح ﵇، ثم قال: يدل على صحة هذِه التأويلات قراءة عبد الله - ﵁ - (وما كان الناس إلا أمة واحدة على هدًى فاختلفوا).\n\n<span data-type=\"title\" id=toc-240>١٥ - ذكر الآيات المماثلة:</span>\nمن الأمثلة:\n- قال عند قوله سبحانه: ﴿وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا﴾ [البقرة: ١٠٢]:","vol":"1","page":236},{"text":"قرأ أهل الكوفة والشام غير عاصم بتخفيف النون ورفع الشياطين وكذلك في الأنفال (ولكن الله قتلهم) (ولكن الله رمى).\n- عند قوله تعالى ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾ [البقرة: ١٩٦] قال: قرأ ابن إسحاق بكسر الحاء من الحج في جميع القرآن. .، وذكر عن طلحة بن مصرف بالكسر هاهنا وفي سورة آل عمران، وبالفتح في سائر القرآن. وقرأ الباقون بالفتح كل القرآن.\n- عند قوله تعالى ﴿وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ﴾ [البقرة: ٢٥١] قال: قرأ أبو جعفر، وشيبة، ونافع، ويعقوب، وأيوب (دفاع الله) بالألف هاهنا وفي سورة الحج. واختاره أبو حاتم، وقرأ الآخرون بغير ألف فيهما.\n\n<span data-type=\"title\" id=toc-241>١٦ - نسبة القراءة إلى من قرأ بها:</span>\nيهتم المصنف ﵀ بنسبة القراءة إلى من قرأ بها. إما على سبيل التفصيل: بأن يذكر أسماء كل من قرأ بهذِه القراءة. أو على سبيل الإجمال.\nأما التفصيل: فمن الأمثلة عليه:\n- ما ذكره عند قراءتي (مالك) و(ملِك) في سورة الفاتحة: فقراءة (مالِك) نسبها إلى النبي - ﷺ - ثم روى ذلك بإسناده. ثم نسب هذِه القراءة إلى ستة عشر صحابيًا ذاكرًا أسماءهم. ثم نسبها إلى واحدٍ وثلاثين رجلًا من التابعين وأتباعهم.\nوقراءة (ملِك) رواها مرفوعةً. ونسبها إلى خمسة من الصحابة، وإلى عشرين رجلًا من التابعين وأتباعهم.","vol":"1","page":237},{"text":"- وعند قوله تعالى ﴿فَمَنْ خَافَ مِنْ مُوصٍ﴾ [البقرة: ١٨٢] قال: (من موص) قرأ مجاهد، وحميد، وابن كثير، وابن عامر، وحفص، وأبو جعفر، وشيبة، ونافع بالتخفيف. . . وقرأ الباقون (من موص) بالتشديد.\n- وعند قوله ﷿ ﴿فَصُرْهُنَّ إِلَيْكَ﴾ [البقرة: ٢٦٠] قال: قرأ علي بن أبي طالب، وأبو الأسود الديلي، والعطاردي، وأبو عبد الرحمن السلمي، وعكرمة، والأعرج، وشيبة، ونافع، وابن كثير، وابن عامر، وعاصم، والكسائي، وأبو عمرو، ويعقوب، وأيوب بضم الصاد. . . وقرأ علقمة، وعبيد بن عمير، وسعيد بن جبير، وطلحة، وقتادة وأبو جعفر، ويحيى بن وثاب، والأعمش، وحمزة، وخلف (فصرهن) بكسر الصاد.\nومثال العزو الإجمالي: ما ذكره عند قوله تعالى: ﴿يَخْطَفُ أَبْصَارَهُمْ﴾ [البقرة: ٢٠] قال: وقرأ العامَّة بالتخفيف.\nوعند قوله: ﴿قُلُوبُنَا غُلْفٌ﴾ [البقرة: ٨٨] قال: قرأ ابن محيصن بضم اللام، وقرأ الباقون بجزمه.\nوقد يعزو إجمالًا إلى قراء البلد. فيقول مثلًا عند قوله تعالى: ﴿مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ﴾ [البقرة: ٩٨]: في (ميكائيل) أربع لغات: ممدود مهموز مشبع، على وزن ميكاعيل، وهي قراءة أهل مكة والكوفة والشام. وميكائِل، ممدود مهموز مختلس، مثل ميكاعِل، وهي قراءة أهل المدينة. وميكَأِلْ، مهموز مقصور على وزن مِيكَعِل،","vol":"1","page":238},{"text":"وهي قراءة الأعمش وابن محيصن. ومِيْكال، على وزن مِفْعَال، وهي قراءة أهل البصرة.\n\n<span data-type=\"title\" id=toc-242>١٧ - ضبط القراءة وإعرابها:</span>\nمن الأمثلة على ذلك:\n- عند قوله تعالى ﴿وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ﴾ [البقرة: ٢٠٥]: قال: قرأ الحسن، وابن أبي إسحاق، وأبو جعفر (ويُهلكُ) برفع الكاف على الابتداء. وقراءة العامة بالنصب.\n- عند قوله تعالى ﴿رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ﴾ [البقرة: ٢٥٨]: قال: قرأ الأعمش، وحمزة، وعيسى (ربيْ الذي) بإسكان الياء. وقرأ الباقون بفتحه؛ لمكان الألف واللام.\n\n<span data-type=\"title\" id=toc-243>١٨ - الاهتمام بذكر اختيار أبي عبيد وأبي حاتم:</span>\nكثيرًا ما يهتم المصنف بعد عرضه للقراءات بذكر اختيار أبي عبيد القاسم بن سلام، وأبي حاتم السجستاني، اللذين روى كتابيهما في \"القراءات\" في مقدمة تفسيره. وقد يضيف إلى اختيارهما أحيانًا اختيار الفراء صاحب \"معاني القرآن\" الذي روى كتابه أيضًا في مقدمته.\n\n<span data-type=\"title\" id=toc-244>١٩ - عنايته بما ورد في مصحف ابن مسعود ومصحف أبي</span>.\nكما في آية ٢٧ من سورة النور، قال: (حتى تسلموا على أهلها وتستأذنوا) وذلك هو في مصحف ابن مسعود - ﵁ -.\nوعند آية ٨ من سورة العنكبوت قال: وفي مصحف أُبَيّ (إحسانًا).","vol":"1","page":239},{"text":"<span data-type=\"title\" id=toc-245>ز- الناسخ والمنسوخ</span>\nمعرفة الناسخ والمنسوخ أمر ضروري لا سيما لمن أراد أن يفسِّر كتاب الله ﷿ وهو من أجل علوم القرآن قدرًا، ولذلك قرَّر العلماء أنه لا يجوز لأحد أن يفسِّر كتاب الله إلا بعد أن يعرف الناسخ والمنسوخ (١).\nيقول أبو إسحاق الثعلبي في تفسيره \"الكشف والبيان\" مبيّنًا أهمية هذا العلم: هو نوع كبير من علوم القرآن لا يسع جهله لمن شرع في التفسير. ثم يذكر لنا اهتمام الصحابة ومن بعدهم من السلف الصالح بهذا العلم، وتأكيدهم على أهميته وضرورته، حيث يروي الثعلبي بسنده إلى على بن أبي طالب - ﵁ - أنه مرَّ بقاصٍّ يقصُّ فقال: هل تعلم الناسخ والمنسوخ؟ فقال: لا. فقال: هلكتَ وأهلكتَ.\nوكان الثعلبي لا يمر بآية ناسخة، أو منسوخة إلا ويقف عندها، ويذكر ما قيل فيها. ومن الأمثلة:\n- عند قوله تعالى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ﴾ [البقرة: ١٨٤] قال: قال قوم: كان ذلك في أول ما فرض الصوم، وذلك أن الله تعالى لما أنزل فرض صيام شهر رمضان على رسوله، فخيرهم الله تعالى بين الصيام والإطعام، فكان من شاء صام، ومن شاء أفطر، وافتدى\n_________\n(١) انظر: \"الناسخ والمنسوخ\" لأبي عبيد (ص ٤)، \"الناسخ والمنسوخ\" للنحَّاس (ص ٧).","vol":"1","page":240},{"text":"بالطعام، ثم نسخ الله تعالى ذلك بقوله: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ [البقرة: ١٨٥] ونزلت العزمة في إيجاب الصوم، وعلى هذا القول معاذ بن جبل، وأنس بن مالك.\n- عند قوله ﷿: ﴿وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ﴾ [البقرة: ١٩١] قال: قال مقاتل بن حيان: لما نزلت هذِه الآية نسخها قوله: ﴿وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ﴾ [البقرة: ١٩١] ثم نسختها آية السيف في براءة، فهي ناسخة ومنسوخة. وقال آخرون: هذِه الآية محكمة، ولا يجوز الابتداء بالقتال في الحرم، وهو قول مجاهد، وأكثر المفسرين.\n- عند تفسيره لقول الله تعالى: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ [آل عمران: ٩٢] يعرض لأقوال أهل العلم في المراد بالإنفاق فمنهم من يقول: أحبها إليكم. ثم قال: وقال مجاهد والكلبيّ: هذِه الآية منسوخة نسختها آية الزكاة. وروي عن ابن عباس: حتى تخرجوا زكاة أموالكم.\n- وعند تفسيره لقول الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ﴾ [آل عمران: ١٠٢] قال: قال المفسرون: فلمّا نزلت هذِه الآية قالوا: يا رسول الله، ومن يقوى على هذا وشق عليهم، فأنزل الله تعالى: ﴿فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ﴾، فنسخت هذِه الآية. قاله مقاتل، وليس في آل عمران من المنسوخ إلّا هذا. وقيل: ليست الآية منسوخة لأن من جانب جميع ما نهى الله تعالى عنه فقد اتقى الله حق تقاته، ولا يجوز أن يكون أحد لا يقدر أن يتقي في جميع","vol":"1","page":241},{"text":"المعاصي ولا يجوز أن ينسخ مثل هذا لأن نسخه لا يكون إلّا بإباحة بعض المعاصي وهو لا يجوز على الله تعالى، ومعنى الآيتين واحد، لأن من اتقى ما استطاع، فقد اتقاه حق تقاته، فإحدى الآيتين مفسرة للأخرى.\nوللمصنف ﵀ مشاركة في علم أصول الفقه، ولذلك نجده كثيرًا ما يتناول الجوانب الأصولية لعلم الناسخ والمنسوخ، فنجده مثلًا يبين ويوضح في أماكن من تفسيره متى يقع النسخ، وفي أي النصوص يقع؟\nومن ذلك ما يأتي:\n- قال: فالإجابة كائنة لا محالة عند حصول الدعوة؛ لأن قوله: ﴿أُجِيبُ﴾ و(أستجب) خبر، والخبر لا يعترض عليه النسخ؛ لأنه إذا نسخ صار المخبر كذابًا، وتعالى الله عن ذلك.\n- عند قوله تعالى: ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ﴾ [البقرة: ٢٨٤] قال: وقال بعضهم هذِه الآية محكمة غير منسوخة؛ لأن النسخ في الأخبار غير جائز إلا خبرًا في أمر أو نهي أو شرط.\n\n<span data-type=\"title\" id=toc-246>تعريف الثعلبي للنسخ في \"تفسيره\" وبيان أقسامه:</span>\nعند قوله تعالى: ﴿مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا﴾ [البقرة: ١٠٦] بين الثعلبي أنَّ النسخ في اللغة شيئان:\nأ- الوجه الأول: بمعنى التغيير والتحويل.\nووضَّح ذلك. واستدل عليه بقول لابن عباس، وقال: فعلى هذا","vol":"1","page":242},{"text":"الوجه القرآن كلُّه منسوخ، لأنه نُسخ من اللوح المحفوظ، فأنزله الله تعالى على النبي - ﷺ - واستدل على ذلك.\nب- الوجه الثاني: بمعنى رفع الشيء وإبطاله، يقال: نسخت الشمس الظل، أي: ذهبت به وأبطلته. قال: وإيَّاه عنى بقوله: ﴿مَا نَنْسَخْ مِنْ آيَةٍ﴾. ثم قال: وعلى هذا الوجه يكون بعض القرآن ناسخًا وبعضه منسوخًا، وهو ما تعرفه الأمة من ناسخ القرآن ومنسوخه.\nفبيَّن الثعلبي أن المراد بالنسخ إذا أطلق هذا المعنى. وذكر أنه يتنوع إلى نوعين:\nأ- أحدها: أن يثبت خط الآية، ويُنسخ حكمها والعمل بها.\nب- والنوع الثاني: أن تُرفع الآية أصلًا، فتكون خارجةً من خط الكتاب، وبعضها من قلوب الرجال.\nواستدل على الثاني بحديث لسعيد بن المسيب في ذلك.\nوهكذا نرى أن الثعلبي يعرِّف النسخ تعريفًا يشبه تعريف الأصوليين كثيرًا، حيث يعرف الأصوليون النسخ بأنه: رفع الحكم الشرعي بدليل شرعي متأخر (١).\nوالثعلبي كذلك يعرف النسخ بأنه إبطال شيء وإثبات آخر مكانه. ويزيد هذا التعريف وضوحًا كلامه في الرد على اليهود الذين أنكروا\n_________\n(١) انظر: \"روضة الناظر\" ١/ ٢٠٩، \"الإحكام\" للآمدي ٢/ ١٠٤، \"إعلام الموقعين\" ١/ ٣٥، \"شرح الكوكب المنير\" ٣/ ٥٢٦، \"علم أصول الفقه\" لعبد الوهاب خلاف (ص ٢٢٢).","vol":"1","page":243},{"text":"جواز النسخ على زعم أنه بداء حيث قال عن النسخ: هو نقل العباد من عبادة إلى عبادة، وحكم إلى حكم، لضرب من المصلحة، إظهارًا لحكمته، وكمال مملكته، وله ذلك.\n\n<span data-type=\"title\" id=toc-247>بيان الثعلبي أن النسخ يكون في الأوامر والنواهي دون الأخبار:</span>\nقال ﵀: ثم اعلم أنَّ النسخ إنما يعرض على الأوامر والنواهي دون الأخبار، لأن الخبر إذا نُسخ صار المخبِر كذابًا.\n\n<span data-type=\"title\" id=toc-248>ردُّ الثعلبي على اليهود إنكارهم للنسخ:</span>\nقال أبو إسحاق: \"وأبى اليهود جواز نسخ الشرائع، وزعموا أنه بداء، فيقال لهم: أليس قد أباح الله تزويج الأخت من الأخ ثم حظره؟ ! وكذلك بنت الأخ وبنت الأخت؟ !\nأليس قد أمر إبراهيم ﵇ بذبح ابنه ثم قال له: لا تذبحه؟ !\nأليس قد أمر موسى بني إسرائيل أن يقتلوا من عبد منهم العجل، ثم أمرهم برفع السيف عنهم؟ !\nأليست نبوة موسى ﵇ غير متعبَّد بها قبل بعثته، ثم تُعبِّد بها بعد ذلك؟ أليس قد أمر حزقيل النبي ﵇ بالختان، ثم نهاه عنه؟ !\nفلما لم يلحقه في هذِه الأشياء بَدَاء، فكذلك في نسخ الشرائع لا يلحقه بداء\".\nويُظهر لنا هذا الرد قوة حجة الثعلبي، وقوة جدله، حيث قرَّر اليهود بأشياء هم يقرُّون بها، وأتاهم من قبلها، فأسكتهم، وأظهر دحض شبهتهم، ووهاء قولهم. ويظهر لنا مما سبق أيضًا شخصية الثعلبي","vol":"1","page":244},{"text":"الأصولية وتمكنه من هذا العلم.\n\n<span data-type=\"title\" id=toc-249>جـ- الربط والمناسبة بين الآيات:</span>\nوهو أحد أنواع علوم القرآن، قال الزركشي: وهذا النوع يهمله بعض المفسرين، أو كثير منهم، وفوائده عزيزة. ومن الأمثلة عليه في كتاب \"الكشف والبيان\" ما يأتي:\n- عند قوله تعالى: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ [البقرة: ١٩٩] قال: إلا أن جمهور أهل التأويل على ما ذكرنا من قبل، ووجهه على قولهم: إن في الكلام تقديمًا وتأخيرًا، تقديره: فمن فرض فيهن الحج فلا رفث ولا فسوق ولا جدال في الحج، ثم أفيضوا من حيث أفاض الناس، فإذا أفضتم من عرفات، فاذكروا الله عند المشعر الحرام.\n- لما بين قوله تعالى: ﴿وَمَا تُنْفِقُوا مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ﴾ [البقرة: ٢٧٢] قال: ثم دلهم على خير الصدقات، وأفضل النفقات، فقال تعالى: ﴿لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ﴾ [البقرة: ٢٧٣].\n\n<span data-type=\"title\" id=toc-250>ط- آخر ما نزل من القرآن:</span>\nعقد المصنف فصلًا مطولًا بين فيه آخر الآيات نزولًا على رسول الله - ﷺ -، ورجح أن قوله تعالى: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾ [البقرة: ٢٨١] هي آخرهن نزولًا.","vol":"1","page":245},{"text":"<span data-type=\"title\" id=toc-251>ثالثًا: منهجه الحديثي والرواية بالإسناد</span>\nعند تناولنا لطرق التفسير التي انتهجها المصنف في كتابه تكلمنا فيها عن طريقته في تفسير القرآن الكريم بالسنة المطهرة، وقد تناولنا منهج المصنف بالتفصيل من الناحية الحديثية هناك، ونتكلم هنا إن شاء الله عن منهج المصنف في الرواية بالإسناد، وهو من أهم وأبرز المزايا التي تميَّز بها تفسير \"الكشف والبيان\"، فالثعلبي كان راويةً بالأسانيد، يروي المرويات بإسناده الخاص به عن شيوخه إلى منتهاه، ولم تقتصر روايته على الأحاديث، بل كان يروي بإسناده آثار الصحابة والتابعين، وأقوال مَن بعدهم، حتى أبيات الشعر كان يروي بعضها بإسناده، ومَن قرأ مقدمة الثعلبي لتفسيره، ووقف على كثرة مسموعاته وشيوخه، علم رسوخ قدمه في باب الرواية بالإسناد، وأدرك عنايته واهتمامه بذلك.\n\nوقد تمثَّل منهجه في الرواية بالإسناد فيما يأتي:\n<span data-type=\"title\" id=toc-252>١ - ذكر الثعلبي في مقدمة \"تفسيره\" أسانيده إلى ابن عباس، وإلى أئمة التفسير من التابعين وأتباعهم</span>، ثم ذكر أسانيده إلى تفاسير أهل عصره من شيوخه الذين روى عنهم، ثم ذكر أسانيده إلى المؤلفات الأخرى التي رواها من كتب الوجوه والنظائر، وكتب معاني القرآن، وغريبه، ومشكله، وكتب القراءات، وكتب المغازي والتاريخ. والغرض من ذكر هذِه الأسانيد في مقدمة كتابه وجمعها في مكان واحد: ألا يحتاج إلى تكرارها كلَّما نقل منها في أثناء الكتاب كما","vol":"1","page":246},{"text":"صرَّح بذلك في مقدمة كتابه.\nوليس معنى هذا أنَّ \"تفسيره\" قد خلا من الأسانيد اكتفاءً بما ذكره في مقدمة كتابه بل إنَّ \"تفسيره\" قد حوى في ثناياه عددًا كبيرًا من الأسانيد التي يرويها المصنف من مصادر أخرى غير التي ذكرها في المقدمة.\n\n<span data-type=\"title\" id=toc-253>٢ - الاعتماد على إسناده الخاص في الرواية:</span>\nفكل الأسانيد والمرويات التي في تفسيره إنما هي بروايته عن شيوخه إلى منتهى الإسناد.\nولا شك أنَّ للإسناد قيمة عالية، كيف وهو خصيصة اختصت بها هذِه الأمة.\nولذا فإنَّ الإسناد كان من أعظم المميزات التي امتاز بها \"تفسير الكشف والبيان\" حيث خلت معظم التفاسير من هذِه الميزة إلا النزر اليسير منها.\n\n<span data-type=\"title\" id=toc-254>٣ - رواية الخبر الواحد بعدة طرق:</span>\nوذلك دليل على سعة روايته، وكثرة مسموعاته.\n\n<span data-type=\"title\" id=toc-255>٤ - يستخدم الرموز المصطلح عليها عند المحدثين:</span>\nفيرمز لـ \"حدثنا\" بـ \"نا\" أو \"ثنا\" ولـ \"أخبرنا\" بـ \"أنا\" وهذا صنيعه في معظم أسانيده.\nويستخدم كذلك (ح) للتحويل من طريق إلى طريق آخر.\n\n<span data-type=\"title\" id=toc-256>٥ - يذكر في أثناء روايته للسند تاريخ الرواية، ومكانها، وطريقة</span>","vol":"1","page":247},{"text":"تحملها:\nفيبين مثلًا أنه سمعها من شيخه إملاء، أو لفظًا، أو قراءة، أو كتابة، أو إجازةً، ونحو ذلك.\nومن أمثلة ذلك:\n- قال: حدثنا الحسن بن محمد بن الحسن لفظًا قال: نا أبو أحمد محمد بن قريش بن سليمان بمرو الروذ إملاءً قال: نا إسحاق بن إبراهيم. . إلخ.\n- قال: حدثنا أبو منصور ظفر بن محمد بن أحمد بن محمد الحسيني ﵀ إملاء.\n- قال: وأنشدنا أبو على زاهر بن أحمد السرخسي كتابة.\n\nويقول في بيان تاريخ الرواية:\n- أخبرنا أبو بكر محمد بن إبراهيم بن يحيى قراءة عليه سنة ثلاث وثمانين وثلاث مئة قال: أنا أبو إسحاق إبراهيم بن محمد بن سفيان سنة ثمان وثلاث مئة إلخ.\n- حدثنا محمد بن أحمد بن عبدوس المزكي -﵀- لفظًا سنة سبع وثمانين وثلاث مئة قال: حدثنا أبو العباس عبد الله بن يعقوب بن إسحاق الكرماني سنة ثمان وعشرين وثلاث مئة قال: حدثنا أبو عبد الله محمد بن زكريا.\n- أخبرنا الإمام بن الإمام أبو عبد الله بن أبي الوليد بقراءتي عليه سنة ست وثمانين وثلاث مئة قال: أنا مكي بن عبدان سنة عشرين","vol":"1","page":248},{"text":"وثلاث مئة.\nوفي بيان مكان الرواية يقول:\n- حدثنا أبو محمد عبد الله بن محمد بن عبد الله الفامي قال: نا أبو الحسن محمد بن عثمان بن الحسن النصيبي ببغداد قال: نا أبو بكر محمد بن الحسين بن صالح السبيعي بحلب.\n- حدثنا أبو القاسم. . . قال: نا بشر بن هاشم الحشاش بالبصرة.\n\n<span data-type=\"title\" id=toc-257>٦ - يلتقي بأسانيده مع أصحاب كتب الحديث المشهورة:</span>\nحيث التقى مع الإمام مسلم في صحيحه، والنسائي، وابن أبي شيبة، ويعقوب بن سفيان الفسوي، وابن أبي الدنيا وغيرهم.\n\n<span data-type=\"title\" id=toc-258>٧ - لم يقتصر الثعلبي في روايته بالإسناد على الأحاديث</span>، بل كان يروي بإسناده كل شيء، فقد كان يروي الأحاديث، وأقوال الصحابة وأقوال التابعين، وأتباع التابعين، وأقوال من بعدهم من المفسرين كما سبق، وكان يروي بإسناده القراءات، واللغة، وأبيات الشعر، وغير ذلك كما سيأتي عند بيان منهجه في ذلك.\n\n<span data-type=\"title\" id=toc-259>٨ - يحذف الثعلبي الإسناد مقتصرًا على الراوي الأعلى له، إذا تكرر الإسناد في موضع واحد</span>، فيقول عند الإسناد الثاني: وبه عن فلان.\n\n<span data-type=\"title\" id=toc-260>٩ - يروي أحيانًا بعض الأحاديث والآثار بأسانيد معلَّقة غير موصولة </span>(١).\n_________\n(١) سبق ذكر الأمثلة على ذلك عند الكلام عن تفسير القرآن بأقوال الصحابة، وأقوال التابعين.","vol":"1","page":249},{"text":"<span data-type=\"title\" id=toc-261>رابعًا: منهج الثعلبي في تقرير مسائل العقيدة والرد على الفرق </span>(١)\nالقرآن الكريم قرَّر مسائل العقيدة وأصولها في آيات كثيرة، ومن يفسِّر كتاب الله الكريم لا بد أن يمرَّ بهذِه الآيات ويبيِّن عقيدته التي يدين الله ﷿ بها. والثعلبي في تفسيره \"الكشف والبيان\" قد تعرَّض عند تفسير الآية لما يتعلِّق بها من مسائل عقَديَّة.\nحيث نراه يقرِّر هذِه المسائل ويبيِّن القول الذي يعتقده فيها، ويذكر الأدلة عليها من الكتاب والسنة، وسنستعرض بعض هذِه المسائل لنتعرف على طريقته وأسلوبه في عرضها:\n\n<span data-type=\"title\" id=toc-262>١ - مسألة: حقيقة الإيمان والإسلام:</span>\nعند قوله تعالى: ﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (٣)﴾ [البقرة: ٣] عقد الثعلبي فصلًا في مسألة \"الإيمان\" حيث عرَّف الإيمان أولًا وأنَّ حقيقته التصديق بالقلب، وعلل لذلك، ودلل عليه بعدة آيات من القرآن. ثم بيَّن محل الإسلام من الإيمان، وأنَّ كل إيمان إسلام، وليس كل إسلام إيمانًا. واستدل على ذلك بعدة أدلة من الكتاب والسنة.\nثم ذكر أنَّ إقرار اللسان، وأعمال الأبدان تسمى إيمانًا. واستدل على ذلك بعدة أحاديث.\n_________\n(١) سبق بيان عقيدة المؤلف في مبحث خاص في ترجمته.","vol":"1","page":250},{"text":"<span data-type=\"title\" id=toc-263>٢ - مسألة: زيادة الإيمان ونقصانه:</span>\nعند تفسيره لقوله تعالى: ﴿وَإِذَا مَا أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زَادَتْهُ هَذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ (١٢٤)﴾ [التوبة: ١٢٤]، نجده يبين عن مذهب أهل السنة والجماعة القائلين بزيادة الإيمان ونقصانه، فنجده يسوق في ذلك الآثار فيقول: قال مجاهد في هذِه الآية: الإيمان يزيد وينقص، وقال عمر بن الخطاب - ﵁ -: لو وزن إيمان أبي بكر - ﵁ - بإيمان أهل الأرض لرجحهم، بلى إن الإيمان ليزيد وينقص، قالها ثلاث مرات.\nوروى زبيد اليامي عن زر قال: كان عمر يأخذ بيد الرجل والرجلين من أصحابه فيقول: تعالوا حتى نزداد إيمانا.\nقال علي بن أبي طالب -﵇-: إن الإيمان يبدو لمعة بيضاء في القلب كلما ازداد الإيمان عظما ازداد البياض حتى يبيض القلب كله، وأن النفاق يبدو لمظة سوداء في القلب فكلما ازداد النفاق ازداد ذلك السواد فيسود القلب كله. فايم الله لو شققتم عن قلب مؤمن لوجدتموه أبيض ولو شققتم عن قلب منافق لوجدتموه أسود.\nوكتب الحسن إلى عمر بن عبد العزيز: إن للإيمان سننًا وشرائع وحدودًا وفرائض من استكملها استكمل الإيمان ومن لم يستكملها لم يستكمل الإيمان.\nوقال ابن المبارك: لم أجد بدًّا من الإقرار بزيادة الإيمان أو أردّ كتاب الله تعالى.","vol":"1","page":251},{"text":"<span data-type=\"title\" id=toc-264>٣ - الاسم هو المسمى، أم لا</span>؟\nوفي تفسير البسملة من سورة الفاتحة تعرض الثعلبي لمسألة: هل الاسم هو المسمى، أم لا؟ (١).\nوقرَّر في هذِه المسألة أن الاسم هو المسمَّى. وهذا اختيار شيخه أبي بكر ابن فورك.\nقال أبو إسحاق الثعلبي: فأما معنى الاسم: فهو المسمى، وحقيقته: الموجود وذات الشيء وعينه ونفسه، واسمه. كلها يفيد\n_________\n(١) اختلف العلماء في هذِه المسألة على خمسة مذاهب، ذكرها شيخ الإِسلام ابن تيمية، وهي:\n١ - أنَّ الاسم عين المسمَّى: وهو رأي كثير من المنتسبين إلى السنة، كأبي القاسم الطبري، واللالكائي، وأبي محمد البغوي، وغيرهم.\nوهو أحد قولي أصحاب أبي الحسن الأشعري، اختاره أبو بكر بن فورك وغيره. واختاره المصنف كما سيأتي.\n٢ - أنَّ الاسم غير المسمى، وهو رأي الجهمية، ورأي المعتزلة، وجماعة من الأشاعرة.\n٣ - التوقف: وهو رأي جماعة من السلف.\n٤ - أنَّ الاسم للمسمَّى: وهو اختيار أكثر المنتسبين إلى السنة من أصحاب الإمام أحمد وغيره، وهذا هو القول الحق في هذِه المسألة، والقائلون به وافقوا الكتاب والسنة والمعقول، كما ذكر ذلك شيخ الإِسلام ابن تيمية، واستدل لذلك بأدلة وفسر القول في ذلك ورد على القائلين بأن الاسم هو المسمى وعينه.\nانظر: \"مجموع الفتاوى\" ٦/ ١٨٥ - ٢٠٦، \"شرح العقيدة الطحاوية\" (ص ١٣١)، و\"البيهقي وموقفه من الإلهيات\" (ص ١٣١).\n٥ - التفصيل: وهو المشهور عن أبي الحسن الأشعري.\nانظر \"مجموع الفتاوى\" ٦/ ١٨٥ - ١٨٩.","vol":"1","page":252},{"text":"معنى واحدًا.\nوالدليل على أن الاسم هو المسمى قوله تعالى ﴿إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَى﴾ فأخبر أن اسمه يحيى، ثم نادى الاسم وخاطبه فقال: ﴿يَا يَحْيَى﴾ ويحيى هو الاسم، والاسم هو يحيى. وقوله تعالى: ﴿مَا تَعْبُدُونَ مِنْ دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا﴾ أراد الأشخاص المعبودة، لأنهم كانوا يعبدون المسميات. وقوله تعالى: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ و﴿تَبَارَكَ اسْمُ رَبِّكَ﴾.\n\n<span data-type=\"title\" id=toc-265>٤ - مسألة: رؤية الله -﷿- يوم القيامة:</span>\nنجد المصنف يقرِّر العقيدة الصحيحة في مسألة رؤية الله -﷿- في الآخرة عند قوله تعالى ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ [القيامة: ٢٢، ٢٣] فيثبت الرؤية كما أثبتها أهل السنة والجماعة، مستدلًا على ذلك بنصوص الكتاب والسنة. خلافًا لما ذهب إليه المعتزلة حيث نفوا هذِه الرؤية.\nوها هو يستفتح تفسيره لقوله تعالى: ﴿لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ﴾ بإسناده لحديث أنس - ﵁ - في تفسير النبي -ﷺ- للزيادة بأنها النظر إلى وجه الله الكريم، ويبين أن ذلك هو قول أبي بكر وحذيفة وأبي موسى وصهيب وعبادة بن الصامت وكعب بن عجرة وعامر بن سعد وعبد الرحمن بن سابط والحسن وعكرمة وأبي الجوزاء والضحاك والسدي وعطاء ومقاتل، ثم يردف ذلك ببعض الآثار المسندة الدالة على ذلك.","vol":"1","page":253},{"text":"<span data-type=\"title\" id=toc-266>ردُّهُ على الفرق المخالفة، وتفنيده لأدلتهم وشبههم:</span>\nمن يطالع \"تفسير الثعلبي\" يجده صاحب عقيدة صحيحة سالمة من التحريف والتبديل، ليس ذلك فقط، بل تجده يرد على أصحاب الفرق المبتدعة والملل الضالة، فعند قوله: ﴿وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَكِنِ اخْتَلَفُوا فَمِنْهُمْ مَنْ آمَنَ وَمِنْهُمْ مَنْ كَفَرَ﴾ [البقرة: ٢٥٣] قال: ﴿فَمِنْهُمْ مَنْ آمَنَ﴾ ثبت على إيمانه ﴿وَمِنْهُمْ مَنْ كَفَرَ﴾ فتهود، وتنصر، وصاروا: يعقوبية، ونسطورية، وملكانية.\nولا تمر أدنى مناسبة إلا وينال من الفرق الباطلة، والمذاهب الرديئة، وله معهم وقفات جريئة، وانتقادات لاذعة، وردود قوية، وفيما يأتي موقفه من بعض الفرق:\n\n<span data-type=\"title\" id=toc-267>١ - القدرية:</span>\n- عند قوله تعالى: ﴿وَقُلْنَا يَاآدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ﴾ [البقرة: ٣٥]: عقد مسألة ذكر فيها قول القدرية: بأن الجنة التي أسكنها الله -﷿- آدم وحواء لم تكن جنة الخلد، وإنما بستانًا من بساتين الدنيا. ثم ذكر أدلتهم على ما قالوه، وفنَّد هذِه الأدلة واحدًا تلو الآخر.\n- عند قوله: ﴿يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ﴾ [البقرة: ١٨٥] قال: ولا حجة للقدرية في هذِه الآية؛ لأنها مبنية على أول الكلام في إيجاب الصيام، فهي خاص في الأحكام لأهل الإِسلام.\n- وعند قوله تعالى: ﴿وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ﴾ [البقرة: ٢٢١] أورد بسنده عن الإمام مالك بن أنس ﵀ أنه سئل","vol":"1","page":254},{"text":"عن تزويج القدري؟ فقال: ﴿وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ﴾.\n- ويروي بسنده محاورة وقعت بين رجل وعلى بن أبي طالب - ﵁ -، وفي آخرها؛ قال علي: لو رأيتُ رجلًا من أهل القدر؛ لأخذت برقبته فلا أزال أطأ رقبته حتى أكسرها؛ فإنهم يهود هذِه الأُمة، ونصاراها، ومجوسها.\n\n<span data-type=\"title\" id=toc-268>٢ - الخوارج</span>\nنقض الثعلبي باستنباط بديع، وحجة دامغة بعضًا من أصول الخوارج خلال تفسيره، ومنها: (كفر مرتكب الكبيرة وخلوده في النار) فيقول عند قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى﴾ [البقرة: ١٧٨]: وفي هذِه الآية دليل على أن القاتل لا يصير كافرًا ولا يبقى خالدًا في النار بما أتاه؛ لأنَّ الله -﷿- خاطبهم فقال: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ﴾ ولا خلاف أن القصاص واقع في العمد فلم يسقط عنه اسم الإيمان بارتكاب هذِه الكبيرة.\n- وعند قوله تعالى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا﴾ [النساء: ٩٣] يذكر أقوال الخوارج، والمعتزلة، والمرجئة، ثم يرد عليهم. ثم يبين العقيدة الصحيحة في هذِه المسألة بقوله: وعندنا أن المؤمن إذا قتل مؤمنًا متعمدًا فإنه لا يكفر بقتله، ولا يخرج به عن الإيمان إلا إذا فعل ذلك على جهة الاستحلال والديانة (١).\n_________\n(١) \"الثعلبي ودراسة كتابه\" ١/ ٥٧.","vol":"1","page":255},{"text":"وذكر الأدلة على هذا.\nوهذا القول الذي قرره هو قول أهل السنة والجماعة (١).\nونجده ﵀ يُعرِّض بالخوارج وينتقد مسلكهم فينقل ما يأتي:\n- عند قوله تعالى: ﴿وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ﴾ [البقرة: ٢٠٧]: عن قتادة أنه قال: ما هم بأهل حروراء المراق من دين الله، ولكن هم المهاجرون والأنصار.\n- وعند قوله تعالى: ﴿وَمَنْ يُؤْتَ الْحِكْمَةَ﴾ [البقرة: ٢٦٩] ينقل عن الضحاك أنه قال: ولا تكونوا كأهل نهروان تأولوا آيًا من القرآن في أهل القبلة، وإنما نزلت في أهل الكتاب جهلوا علمها، فسفكوا بها الدماء، وشهدوا علينا بالضلال، وانتهبوا الأموال.\n\n<span data-type=\"title\" id=toc-269>٣ - الشيعة:</span>\nروى الثعلبي بعض الأحاديث والآثار من طريق الشيعة، وأورد كثيرًا من الأحاديث والنصوص في فضائل على بن أبي طالب، لذلك اعتمد عليه بعض علماء الشيعة في مصنفاتهم وتفاسيرهم، وجعلوا كتابه مصدرًا مهمًا خاصة فيما يتعلق بفضائل ومناقب على بن أبي طالب وآل بيته (٢).\n_________\n(١) انظر: \"شرح العقيدة الطحاوية\" (ص ٢١١).\n(٢) انظر مثلًا \"مجمع البيان\" للطبرسي ٢/ ١٧٤، ٢/ ٢٩٩ و\"البرهان في تفسير القرآن\" للعاملي البحراني ١/ ٢٠٧ وقد أكثر النقل عن الثعلبي العالم الرافضي صاحب كتاب \"منهاج الكرامة\" الذي تولى الرد عليه شيخ الإِسلام ابن تيمية. انظر: \"منهاج السنة النبوية\" ٧/ ٥، ٨٩.","vol":"1","page":256},{"text":"وكل هذا لا يجعلنا نصف الثعلبي بأنه شيعي المذهب، أو له ميل إلى الشيعة، وغاية ما يدل عليه أنه ينقل، ويجمع في كتابه ما ذكره غيره ممن سبقه دون تمحيص وتمييز، قال شيخ الإِسلام -وهو يتحدث عن ما ذكره الثعلبي، وأبو نعيم، والنقاش في كتبهم: وإن كان كثير من ذلك لا يعتقد صحته؛ بل يعتقد ضعفه؛ لأنه يقول: أنا نقلت ما ذكر غيري؛ فالعهدة على القائل لا على الناقل (١).\nثم إن تفسير الثعلبي لم يخل من فضائل الصحابة الآخرين، والمتتبع لهذا التفسير يجد فيه ثناء عاطرًا، ومديحًا وافرًا -بين صحيح وضعيف- للخلفاء الراشدين الثلاثة، وبقية الصحابة رضوان الله عليهم.\nقال شيخ الإِسلام ابن تيمية -وهو يرد على الرافضي: مثل كتاب \"فضائل الصحابة\" للإمام أحمد، وأبي نعيم، و\"تفسير الثعلبي\" وفيها من ذكر فضائل الثلاثة ما هو أعظم الحجج عليه (٢).\n\n<span data-type=\"title\" id=toc-270>وأحيانًا يذكر عقيدته في المسألة ولا يرد على مخالفيه فيها:</span>\nفعند قوله تعالى: ﴿وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾ [البقرة: ٣]: قال\n_________\n(١) \"منهاج السنة النبوية\" ٧/ ٣٨.\n(٢) \"منهاج السنة\" ٧/ ٣٩٦ - ٣٩٧، وانظر -مثلًا- ما أورده الثعلبي في فضل أبي بكر، وعمر، وعثمان عند قوله تعالى ﴿وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ﴾ [البقرة: ٢٤٨] وما أورده من أحاديث مرفوعة وآثار في فضل عثمان بن عفان - ﵁ - عند قوله -﷿-: ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ﴾ [البقرة: ٢٦٢].","vol":"1","page":257},{"text":"الثعلبي: والرزق: هو المهيأ للانتفاع به، فإن كان طعامًا فللتَّغذي، وإن كان لباسًا فللتَّدفي والتوقي، وإن كان مسكنًا فالانتفاع به سكنى، وقد ينتفع المنتفع بما هيء للانتفاع به على وجهين: حلالًا وحرامًا، فلذلك قلنا: إنَّ الله -﷿- رزق الحلال والحرام.\nفقرَّر أنَّ الله يرزق الحلال والحرام كما هو المذهب الصحيح ولم يرد على المعتزلة القائلين: إنَّ الحرام ليس برزق.\nوعند قوله تعالى: ﴿فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ﴾ [البقرة: ٢٤]: قال ﵀: وفي هذِه الآية دليل على أنَّ النار مخلوقة، لأنَّ المُعَدَّ لا يكون إلا موجودًا.\nوهذا هو القول الحق في هذِه المسألة، وعليه اتفق أهل السنة والجماعة، خلافًا للمعتزلة والقدرية.","vol":"1","page":258},{"text":"<span data-type=\"title\" id=toc-271>خامسًا: الجانب الفقهي في تفسير الكشف والبيان</span>\nالقرآن الكريم نزل هدايةً للناس، وتشريعًا لهم، وتضمَّن بين دفتيه ما يحتاج إليه الناس في شؤون دينهم ودنياهم، ومن ذلك الأحكام الشرعية، وبيان الحلال والحرام من خلال آيات الأحكام التي ذكر العلماء، أنها قرابة خمس مئة آية تتعلّق بأحكام المكلَّفين (١).\nوكلُّ من رام تفسير كتاب الله لا بد أن يتطرق للأحكام الفقهيَّة من خلال تفسيره لآيات الأحكام، ولكنَّ المفسرين منهم من يتوسَّع في ذلك، ومنهم من يقتضب، حسب اهتمامه ومنهجه في تفسيره، وحسب شخصيته الفقهية، ورسوخ قدمه في هذا العلم.\nوأبو إسحاق الثعلبي ﵀ عندما ألَّف تفسيره \"الكشف والبيان\" أراد منه أن يكون شاملًا لكل ما يتعلق بتفسير الآية، ولم يقتصر في \"تفسيره\" على جانب دون جانب، كما أنه لم يتوسَّع في جانب، ويقتضب في جانب آخر، ولذلك بني كتابه على أربعة عشر ركنًا، منها \"الأحكام والفقهيّات\" كما ذكر ذلك في مقدمته.\nوعند تفسير آيات الأحكام من \"الكشف والبيان\" نجد الثعلبي يتحوَّل إلى ذلك الفقيه الذي أحاط بمذاهب العلماء، وأقوال\n_________\n(١) انظر: \"المستصفى\" للغزالي (ص ٤٧٩)، \"روضة الناظر\" لابن قدامة (ص ٣١٩)، \"التسهيل\" لابن جُزي (ص ٧١١). وقد ألف العلماء مصنفاتٍ مستقلة في تفسير آيات الأحكام: مثل أحكام القرآن لابن العربي، وللجصاص، وللكيالهراس، وكلها مطبوعة.","vol":"1","page":259},{"text":"الفقهاء، وحفظ أدلة المسائل، ونجد شخصيته الفقهية تبرز في ترجيحاته، وردوده، واستنباطاته.\n\nوالمعالم الآتية توضّح لنا منهج الثعلبي في تفسيره لآيات الأحكام وعرضه للمسائل الفقهيَّة:\n١ - الإمام الثعلبي شافعي المذهب كما سبق تفصيله عند الكلام عن مذهبه الفقهي. ومع ذلك لا ترى أدنى مظهر من مظاهر التعصب لديه. بل تراه يذكر المذهب الشافعي، ويذكر أدلته من الكتاب، والسنة، ثم يرد على المخالفين بكل موضوعية وأدب.\n٢ - يبسط الثعلبي المسائل الفقهية التي تتعلّق بالآية، ويتوسَّع فيها، وخاصةً المسائل الخلافية المشهورة.\n٣ - ينسب المذاهب والأقوال إلى أصحابها في الغالب ولا يقتصر على نسبة الأقوال إلى أصحاب المذاهب المشهورة، بل ينسب القول إلى من قال به من الصحابة، والتابعين، ومن بعدهم من أصحاب المذاهب.\n٤ - يبدأ بتقرير القول الراجح لديه، فيذكر أدلته من الكتاب، والسنة، والإجماع، والقياس. ثم يذكر أدلة القول الآخر دليلًا، دليلًا.\nويرد ويجيب عن كل دليل بكل علمٍ، وأدب.\nفهو يعرض المسائل الفقهية بأسلوب الفقه المقارن.\n٥ - يبني الثعلبي ترجيحه على الأدلة الشرعية. ولا يجرِّد الأقوال من أدلتها، أو يرجِّح تقليدًا، أو تعصبًا. بل يذكر الأقوال بأدلتها، ويرجِّح ما","vol":"1","page":260},{"text":"يعضده الدليل الشرعي، مع التعليل والتوجيه.\nهذا هو منهج الثعلبي في كثير من المسائل الفقهيَّة التي ذكرها في تفسيره، ومنها:\n\n- مسألة: حكم قراءة الفاتحة للمأموم في الصلاة:\nعقد هذِه المسألة معنونًا لها بقوله: ذكر وجوب قراءتها (أي الفاتحة) على المأموم كوجوبها على الإمام، واختلاف الفقهاء فيه. ثم ذكر أقوال العلماء في ذلك إذ قال: فقال مالك بن أنس: يجب عليه قراءتها إذا خافت الإمام، فأمَّا إذا جهر الإمام فليس عليه. وبه قال الشافعي في القديم. وقال في الجديد: يلزمه القراءة أسرَّ الإمام أم جهر.\nوقال أبو حنيفة وأصحابه ﵏: لا يلزمه القراءة خافت أو جهر.\nثم قال: والدليل على وجوب القراءة على المأموم كوجوبها على الإمام. . وروى عدة أحاديث بسنده أدلةً على القول الذي يرجِّحه، وهو قول الشافعي في الجديد.\nثم نسب هذا القول إلى عدد من الصحابة رضوان الله عليهم، وجماعة كثيرة من التابعين وأئمة المسلمين رُوي عنهم جميعًا أنهم رأوا القراءة خلف الإمام واجبة.\nثم قال: ووجه القول القديم: ما روى سفيان عن عاصم بن أبي النجود عن ذكوان عن أبي هريرة وعائشة: أنهما كانا يأمران بالقراءة","vol":"1","page":261},{"text":"وراء الإمام إذا لم يجهر.\nثم قال: واحتج أبو حنيفة وأصحابه. .، وذكر أدلتهم، وأجاب عن كل دليل، ذاكرًا في أثناء ذلك نصوصًا وأدلةً تخالف أدلتهم.\n\n- مسألة: شروط وجوب الحج:\nعند تفسيره لقول الله تعالى: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ [آل عمران: ٩٧] يذكر شروط وجوب الحج قال: وهي تسعة، ثم يدخل في تفصيلها ومنها: وزاد كاف، وراحلة مبلّغة، وقوة مؤدية، وذكر اختلاف الفقهاء في تفصيل هذِه الشرايط، ومما قاله: فقال الشافعيّ ﵀: الاستطاعة وجهان: أحدهما: أن يكون مستطيعًا ببدنه، واجدًا من ماله ما يبلّغه الحج.\nوالثاني: أن يكون معضوبًا في بدنه لا يثبت على مركبه، وهو قادر على من يطيعه إذا أمره أن يحج عنه بأجرة، أو بغير أجرة.\nثم ذكر أدلة الشافعية في المسألة على أوجه مختلفة ناسبًا القول إلى من قال به من الصحابة والتابعين، ومن بعدهم من أصحاب المذاهب. وروى عن مالك بن أنس -يرحمه الله - أنَّه أوجب الحج على المطيق للمشي، وإن لم يكن له زاد وراحلة، ثم ذكر القائلين بذلك من أهل العلم.\nثم فصّل في المعضوب وقسّمه إلى مريض لا يرجى برؤه، ولكنه يقدر على مال يستأجر به، فهذا يلزمه الحج، ثم ذكر القائلين به من أصحاب المذاهب، ثم قلّب المسألة على أوجه مختلفة ذاكرًا أوجه","vol":"1","page":262},{"text":"الخلاف مع الدليل لكلّ، وأخيرًا يذكر وجهًا من وجوه المسألة، وهو من يرجى زوال مرضه فهذا لا يحج عنه وعكسه المعضوب، وأجاز أبو حنيفة أن يحج عنه وعليه فيسقط عنه فرض الحج، قال: والله أعلم بالصواب. انتهى.\n\n- وأحيانًا يذكر الثعلبي الأقوال في المسألة، ويذكر أدلة كل قول، لكنَّه لا ينسب هذِه الأقوال لأصحابها بل يوردها هكذا على سبيل الإجمال.\nمثال ذلك: مسألة قراءة سورة الفاتحة في الصلاة. حيث قال بالقول في وجوب قراءة هذِه السورة في الصلاة، وروى عدة أحاديث في وجوب قراءتها.\nوبعد أن ساق هذِه الأدلة قال: واحتج من أجاز الصلاة بغيرها. . وذكر أدلتهم في ذلك. وأجاب عن هذِه الأدلة، وبين أنَّه لا وجه لاستدلالهم بها.\n\nوبما أنَّ الثعلبي شافعي المذهب لذلك نراه يبين القول الجديد في المذهب، والقول القديم، ويوجّه كلَّ قول، ويذكر أدلته، كما تقدم في المثال قبل السابق.\nويذهب إلى أبعد من ذلك حيث يذكر الاختيارات في المذهب. كما فعل عند مسألة: مقدار ما يحل للمضطر أكله من الميتة، حيث حكى أقوال العلماء في ذلك، وقال ضمن ذلك: فقال بعضهم: مقدار ما يمسك به رمَقَه. وهو أحد قولي الشافعي، واختيار المزني.","vol":"1","page":263},{"text":"ويذكر الثعلبي في تفسيره بعض مسائل أصول الفقه:\nمثال ذلك: عند مسألة قراءة الفاتحة في الصلاة ذكر أن الذين أجازوا الصلاة بغير الفاتحة استدلوا بحديث المسيء صلاته حيث قال له الرسول - ﷺ -: \"إذا قمتَ إلى الصلاة فكبِّر، ثم اقرأ ما تيسَّر معك من القرآن، ثم اركع\" الحديث.\nقال الثعلبي رادّا عليهم استدلالهم على ما ذهبوا إليه: وهذِه اللفظة (أي قوله ﵊: \"ثم اقرأ ما تيسَّر معك من القرآن\") يحتمل أنَّه أراد كل ما يقع عليه اسم قرآن، ويحتمل أنَّه أراد سورةً بعينها، فلما احتمل الوجهين نظرنا فوجدنا النبي -ﷺ- صلى بفاتحة الكتاب، وأمر بها، وأبطل صلاة من تركها، فصار هذا الخبر مجملًا، والأخبار التي رويناها مفسَّرة، والمُجمل يحمل على المفسر. . .\nوبعد: فعرض الثعلبي للمسائل الفقهية، وذكره الأقوال فيها، والأدلة، ثم ذكره أدلة المخالفين، وردوده عليهم، ونقده لأدلتهم، وتوجيهها، في كل ذلك تظهر لنا شخصية الثعلبي الفقهية، ومكانته المرموقة في هذا العلم.","vol":"1","page":264},{"text":"<span data-type=\"title\" id=toc-272>سادسًا: اللغة العربية واعتماد الثعلبي عليها في تفسيره</span>\n<span data-type=\"title\" id=toc-273>أهمية اللغة العربية في تفسير القرآن الكريم:</span>\nتعد اللغة العربية من أهم مصادر تفسير كتاب الله جلَّ وعلا وذلك لأن القرآن نزل ﴿بِلِسَانٍ عَرَبِيٍّ مُبِينٍ (١٩٥)﴾ [الشعراء: ١٩٥] فلا يمكن تفسيره إلا بالاعتماد على لغة العرب.\nوقد كان من بين المصادر التفسيرية عند الصحابة رضوان الله عليهم الاجتهاد وقوة الاستنباط، وكان من أهم أدوات ذلك الرجوع إلى اللغة العربية، ومعرفة أوضاعها وأسرارها ومصطلحاتها، ومعرفة أشعار العرب وعاداتهم في مخاطباتهم شعرًا ونثرًا، وكان الصحابة كثيرًا ما يستشهدون بأشعار العرب.\nيقول ابن عباس - ﵄ -: الشعر ديوان العرب، فإذا خفي عليهم الحرف من القرآن الذي أنزله الله بلغتهم رجعوا إلى ديوانهم فالتمسوا معرفة ذلك (١).\nوكان من بعد الصحابة من التابعين وأتباعهم يؤكدون هذا المبدأ، وينبهون على خطورة التَّصدي لتفسير كلام الله -﷿- دون العلم بلغة العرب.\nيقول الإمام مجاهد بن جبر ﵀ وهو تلميذ ابن عباس: لا يحل لأحد يؤمن بالله واليوم الآخر أن يتكلَّم في كتاب الله إذا لم\n_________\n(١) \"البرهان\" للزركشي ١/ ٣٦٨. وكذا قول مجاهد ومالك.","vol":"1","page":265},{"text":"يكن عالمًا بلغات العرب.\nويقول الإمام مالك ﵀: لا أُوتى برجلٍ يفسِّر كتاب الله غير عالمٍ بالعربية إلا جعلته نكالًا.\n\n<span data-type=\"title\" id=toc-274>اهتمام الثعلبي وعنايته باللغة العربية في تفسيره:</span>\nلما كان للغة العربية ذلك الدور الأساس في تفسير القرآن العظيم، اهتم الثعلبي بهذا الجانب في تفسيره اهتمامًا كبيرًا.\nورغم أن \"الكشف والبيان\" للثعلبي يعد موسوعة في التفسير بالمأثور، إلا أنَّ ذلك لم يؤثِّر على تكامل الجانب اللغوي في هذا التفسير.\nوهذا الاهتمام من الثعلبي بهذا الجانب مبنيٌّ على إدراكه لأهمية اللغة العربية في تفسير كتاب الله جلَّ شأنه.\nولا غرابة في ذلك، فالثعلبي ﵀ كان بصيرًا بالعربية، عالمًا بوجوه الإعراب، ولذا فقد وصفه من ترجموا له بـ (الأديب)، وذكره المؤلفون ضمن تراجم اللغويين والأدباء، بل إنَّ الأسنوي قال عنه: كان إمامًا في علم النحو واللغة (١).\nفليس بغريب بعد ذلك أن يعتمد الثعلبي في تفسيره اعتمادًا كبيرًا على اللغة العربية.\nولقد تجلى هذا الاهتمام على سبيل الإجمال في الأمور الآتية:\n_________\n(١) \"طبقات الشافعية\" ١/ ١٥٩.","vol":"1","page":266},{"text":"١ - أنَّ اللغة العربية من الأمور التي بني عليها الثعلبيُّ كتابه. فقد ذكر في مقدمة تفسيره ضمن هذِه الأمور: العربية واللغات، والإعراب والموازنات.\n٢ - أنَّه ذكر ضمن مصادره التي ذكرها في مقدمته جمعًا من كتب معاني القرآن، وغريب القرآن، لأئمة النحو واللغة، أمثال أبي عبيدة، وأبي عبيد، والأخفش، والفراء، والزجاج، والكسائي، وابن قتيبة، وقطرب، وغيرهم.\n٣ - حشده لكثير من النقول عن أئمة اللغة.\n٤ - ذكره لعدد كبير من المسائل النحويَّة، والبلاغيَّة، والشواهد الشعريَّة.\nهذا فيما يتعلق بمنهجه إجمالًا في اعتماده على اللغة العربية ومسائلها، وعنايته بها.\nأما منهجه تفصيلًا فيتمثل في الأمور الآتية:\n\n<span data-type=\"title\" id=toc-275>١ - عناية الثعلبي بنقل أقوال أئمة النحو واللغة والاستشهاد بها:</span>\nأودع الثعلبي ﵀ في تفسيره عددًا كبيرًا من أقوال أئمة اللغة، وعلماء العربية، أمثال الخليل بن أحمد، وسيبويه، والكسائي، والمبرّد، وثعلب، والفراء، والأخفش، وقطرب، وغيرهم. مصرِّحًا بنسبة هذِه النقول إليهم.\n\nوهذِه الأقوال تارةً يرويها الثعلبي بإسناده، وتارةً ينقلها بلا إسناد. فيقول مثلًا: سمعت الحسن بن محمد يقول: سمعت أبا سعيد محمد","vol":"1","page":267},{"text":"ابن سعيد الفارسي يقول: سمعت أبا بكر محمد بن أحمد بن القاسم الأنباري يقول: سمعتُ أحمد بن يحيى ثعلبًا يقول: هو -أي: التفسير- من قول العرب: فسرت الفرس، إذا ركضتَها محصورة لينطلق حصرها.\nوأما النقل عن علماء اللغة بلا إسناد فكثير، ومنه:\nعند قوله تعالى: ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ في الفرق بين (مالكِ) و(ملِك)، قال: وفرَّق الآخرون بينهما: فقال أبو عبيدة والأصمعي وأبو حاتم والأخفش وأبو الهيثم: مالك أوسع وأمدح. . .\nوعند قوله تعالى: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥)﴾ عند الكلام عن إيَّا، قال: وحكى الخليل عن العرب: إذا بلغ الرجل الستين، فإياه وإيا الشواب.\nوعند قوله سبحانه: ﴿إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا﴾ [البقرة: ٧٠] قال: قال قطرب: يقال لجمع البقرة: بقر وباقر وبيقور وباقور. ثم قال: وقال المبرّد: سُئل سيبويه عن هذِه الآية فقال: كلُّ جمعٍ حروفه أقل من حروف واحده، فإنَّ العرب تذكِّرُه.\n\n<span data-type=\"title\" id=toc-276>٢ - ذِكْرُ المسائل والقواعد النحوية:</span>\nمن الدلائل الواضحة على اهتمام الثعلبي باللغة العربية عمومًا وبعلم النحو على وجه الخصوص إيراده لقواعد النحو في تفسيره عند مناسبة ذلك، والوقوف على المسائل النحويَّة وبسطها، والاستدلال بها في تفسيره ومن الأمثلة على ذلك:","vol":"1","page":268},{"text":"عند قوله تعالى: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ﴾ يذكر الثعلبي قاعدة مهمة من قواعد النحو في باب النعت، فيقول: (غير) صفة لـ \"الذين\" و\"الذين\" معرفة، وغير نكرة، ولا توصف المعارف بالنكرات، ولا النكرات بالمعارف.\nوعند قوله جلَّ وعلا: ﴿قَالَ يَاآدَمُ أَنْبِئْهُمْ بِأَسْمَائِهِمْ فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ﴾ الآية [البقرة: ٣٣] عقد الثعلبي مسألة نحوية بعنوان: القول في حدّ الاسم وأقسامه. فعرَّف الاسم، ثم قسَّمه إلى ثمانية أقسام، ممثِّلًا لكل قسم.\nوعند قوله تعالى: ﴿وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ﴾ [البقرة: ١٥٠]. ذكر في \"لعل\" ست لغات. ثم ذكر أنها من الله واجبة. ومن الناس لها ستة معانٍ، فذكرها ممثِّلًا لكل معنًى، ومستشهدًا له.\nعند تفسيره لقول الله تعالى: ﴿مِنْ قَبْلُ هُدًى لِلنَّاسِ﴾ [آل عمران: ٤] قال: ﴿مِنْ قَبْلُ﴾: رفع على الغاية. . .، ﴿هُدًى لِلنَّاسِ﴾ هاد لمن تبعه، ولم يثنه لأنه مصدر، وهو في النصب على الحال والقطع.\nوعند تفسيره لقول الله تعالى: ﴿أَلَّا نَعْبُدَ إِلَّا اللَّهَ﴾ [آل عمران: ٦٤] قال: محل (أن) الرفع على إضمار هي، وقال الزجاج: محله رفع بالابتداء، وقيل: محل نصب بنزع حرف الصفة معناه: بأن لا نعبد إلَّا الله، وقيل: محله خفض بدلًا من الكلمة، أي: تعالوا إلى أن لا نعبد إلَّا الله.\nعند قوله تعالى: ﴿كَمَا يُقَاتِلُونَكُمْ كَافَّةً﴾ قال: وهي نصب على الحال. ومثلها عند قوله تعالى: ﴿ثَانِيَ اثْنَيْنِ﴾.","vol":"1","page":269},{"text":"<span data-type=\"title\" id=toc-277>٣ - ذِكرُ اختلاف النُّحاة في بعض المسائل النَّحويَّة:</span>\nلم يكتف الثعلبي من النحو في تفسيره بالإعراب، وذكر المسائل النحوية، بل إنَّه تعمَّق في هذا العلم إلى درجة أنَّه أصبح يحكي لنا في تفسيره الخلاف بين علماء النحو، حيث نجد في عدة مواضع في تفسيره عرضًا للخلاف في بعض مسائل النحويين الكوفيين والبصريين (١).\nوالثعلبي ﵀ لم يلتزم مدرسةً بعينها، وإنما ينقل من كل مدرسة ما يراه صوابًا ويحتاج إليه في موضعه. ولذلك نجده في تفسيره ينقل عن علماء المدرستين جميعًا.\nومن الأمثلة على ذلك:\n- عند قوله تعالى: ﴿أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ﴾ [البقرة: ١٩] حكى اختلاف النحاة في وزن صيِّب، فقال: واختلف النحاة في وزنه من الفعل: فقال البصريون: هو على وزن (فَيعِل) بكسر العين، ولا يوجد هذا المثال إلا في المعتل، نحو سيِّد، وميِّت، وليِّن، وهيِّن، وضيِّق، وطيِّب. وأصله (صَيْوب) فجُعلت الواو ياءً، وأدغمت إحدى اليائين في الأخرى. وقال الكوفيون: هو وأمثاله على وزن\n_________\n(١) هاتان المدرستان مدرسة البصرة ومدرسة الكوفة هما أشهر مدارس النحو. ولكلٍ من المدرستين قواعد وأصول تخالف المدرسة الأخرى، كما أنَّ لكل واحدة منهما علماء عُرفوا بذلك، فمن أشهر رجال مدرسة البصرة: الخليل بن أحمد، وسيبويه، وقطرب، والمبرد، والزجاج، وأبو على الفارسي وغيرهم. ومن أشهر علماء مدرسة الكوفة: الفراء، والكسائي، وثعلب، وأبو بكر بن الأنباري.\nانظر: \"تاريخ النحو\" لسعيد الأفغاني (ص ٦٤).","vol":"1","page":270},{"text":"(فَعْيِل) وأصله (صَيْيب) فاستثقلت الكسرة على الياء، فسكنت وأدغمت إحداهما في الأخرى، وحركت إلى الكسرة.\n- في قوله تعالى: ﴿فَرِيضَةً مِنَ اللَّهِ﴾ قال: وهي نصب على القطع في قول الكسائي، وعلى المصدر في قول سيبويه، أي فرض الله هذِه الأشياء فريضة.\nومما يميز منهج الثعلبي في هذا الجانب مما لا ينبغي إغفاله استخدامه للمصطلحات الكوفية القديمة في الإعراب مما لم يعد شائعًا في كتب المتأخرين، فمن تعبيراته في ذلك: مصطلح (الصفة) وهو ما يقابل حروف الجر عند البصريين، حيث قال مبينًا وجه رفع ﴿بَرَاءَةٌ﴾ وقيل: رفع بخبر حرف الصفة على التقديم والتأخير. . .\nكما استعمل مصطلح (الصرف) الذي هو النصب على إضمار (أن)، حيث قال في توجيه قراءة الأعرج وعيسى وابن أبي إسحاق (ويتوبَ الله) بالنصب على الصرف.\nوكذا استعماله لمصطلح (الكناية) و(القطع) و(الإجراء) على ما هو مبيَّن في مواضعه إن شاء الله.\n\n<span data-type=\"title\" id=toc-278>٤ - العناية بإعراب القرآن الكريم:</span>\nلإعراب القرآن الكريم أهمية عظمى، فبِهِ يُعرَف المعنى، لأنَّ الإعراب يميِّز المعاني ويوقف على أغراض المتكلمين (١).\n_________\n(١) انظر: \"الإتقان للسيوطي\" ٢/ ٥٢٨. وقد أُلفت في هذا العلم عدة مؤلفات، منها: =","vol":"1","page":271},{"text":"ولذا فقد أولى الثعلبي هذا العلم عناية فائقة، وتطرَّق في مواضع كثيرةٍ جدًا إلى إعراب الآيات.\nومن الأمثلة على ذلك:\nعند قوله تعالى: ﴿فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ﴾ [البقرة: ١٧٣] يذكر الثعلبي قاعدةً في الإعراب فيقول: (غير) نصبٌ على الحال وقيل: على الاستثناء. وإذا رأيتَ غير تصلح في موضعها لا فهي حال، وإذا صلح في موضعها إلا فهي استثناء. فقِسْ على هذا ما ورد عليك من هذا الباب.\nويقول عند قوله تعالى: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾: و(إيّا) كلمة ضمير مكنية، لا يكون إلا في موضع النصب. والكاف: في محلّ الخفض بإضافة (إيّا) إليها، وخُصَّ بالإضافة إلى المضمر، ولا يضاف إلى الاسم المظهر إلا شاذًا.\nويقول في إعراب ﴿الم﴾ أول سورة البقرة:\nوأما محلّ (ألم) من الإعراب، فرفع بالابتداء، وخبره فيما بعده. وقيل: (ألم) ابتداء، و(ذلك) ابتداء آخر، و(الكتاب) خبره، وجملة الكلام خبر الابتداء الأول.\n_________\n= \"إعراب القرآن\" للنحاس، \"معاني القرآن وإعرابه\" للزجاج، و\"إملاء ما من به الرحمن\"، و\"التبيان\" كلاهما للعكبري، وغيرها. كما أنَّ كتب معاني القرآن ونحوها تعتني بإعراب القرآن، أمثال: \"معاني الفراء\"، والأخفش وغيرهما.","vol":"1","page":272},{"text":"<span data-type=\"title\" id=toc-279>٥ - العناية بالجوانب البلاغيَّة:</span>\nيُعتبر علم البلاغة بأنواعه الثلاثة: البيان، والمعاني، والبديع، من العلوم التي لا غنًى للمفسِّر عنها، إذ به يتجلى بيان القرآن وفصاحته. ولذا يقول الزركشي عنه: وهذا العلم من أعظم أركان المفسِّر، فإنه لا بد من مراعاة ما يقتضيه الإعجاز، من الحقيقة والمجاز، وتأليف النظم، وأن يؤاخي بين الموارد، ويعتمد ما سيق له من الكلام حتى لا يتنافر، وغير ذلك ثم يقول: واعلم أنَّ معرفة هذِه الصناعة بأوضاعها هي عمدة التفسير، المطَّلع على عجائب كلام الله، وهي قاعدة الفصاحة، وواسطة عقد البلاغة، ولو لم يحبِّب الفصاحة إلا قول الله تعالى: ﴿الرَّحْمَنُ * عَلَّمَ الْقُرْآنَ * خَلَقَ الْإِنْسَانَ * عَلَّمَهُ الْبَيَانَ (٤)﴾ (١) لكفى (٢).\nوتفسير \"الكشف والبيان\" حوى مجموعةً من الأساليب والصور البلاغية الجميلة التي ازدان بها الكتاب، فقد كان الإمام الثعلبي حريصًا على إظهار إعجاز القرآن بما حواه من فصاحة في الأسلوب، وبلاغة في التركيب، وكان هذا المنهج واضحًا في تناوله لمفردات الآيات وتركيبها. ولذلك كان من ضمن مصادر كتابه التي ذكرها كتاب \"مجاز القرآن\" لأبي عبيدة الذي يعده عدد من العلماء أول من ألَّف في علم البيان. كما اعتمد ضمن مصادره كتاب \"نظم القرآن\" لأبي على الجرجاني، ولذا اعتنى في تفسيره بنظم القرآن في\n_________\n(١) سورة الرحمن: (١ - ٤).\n(٢) \"البرهان في علوم القرآن\" ١/ ٣٨٧، ٣٨٨.","vol":"1","page":273},{"text":"عدد من الآيات. كما أفاد من كتبٍ أخرى في هذا الباب.\nومن الأمثلة في هذا الجانب:\nعند قوله تعالى: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥)﴾ ذكر الثعلبي أحد أنواع علم المعاني ويسمِّيه علماء البلاغة بـ \"الالتفات\"، حيث قال عقب الآية: رجع من الخبر إلى الخطاب على التلوين (١).\n- وعند قوله تعالى: ﴿وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً﴾ [البقرة: ١٧١]: ذكر الثعلبي في تفسيره لهذِه الآية جانبين بلاغييَّن هما:\n\n<span data-type=\"title\" id=toc-280>أ- حذف المضاف: </span>وهو ما يسميه علماء البلاغة \"مجازًا عقليًّا\". حيث قال: اختلف أهل المعاني في وجه هذا القول وتقدير الآية، فقال بعضهم: معنى الآية: ومثلك يا محمد، ومثل الذين كفروا في وعظهم ودعائهم إلى الله -﷿-. قاله الأخفش والزجاج. وقال الباقون: مثل واعظ الذين كفروا وداعيهم ﴿كَمَثَلِ الَّذِي يَنْعِقُ﴾ فترك ذلك وأضاف المثل إلى الذين كفروا لدلالة الكلام عليه. ويُسمَّى هذا النوع من الخطاب: المضمر، ومثله في القرآن كثير، كقوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾. ثم استشهد على ذلك بالشعر.\n\n<span data-type=\"title\" id=toc-281>ب- التشبيه: </span>ثم قال الثعلبي: فشبَّه الله تعالى واعظ الكفار بالداعي الذي ينعق بالغنم، أي: يصيح ويصوِّت لها. يقال: نَعَق ينعق نعيقًا\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٣.","vol":"1","page":274},{"text":"ونُعاقًا ونَعْقًا: إذا صاح وزجر.\n- وعند قوله تعالى ﴿أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ (١٩) يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (٢٠)﴾ [البقرة: ١٩، ٢٠].\nقال الثعلبي: القول في معنى الآيتين ونظمهما وحكمهما، وبالله التوفيق: قوله -﷿- ﴿أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ﴾ أي: كأصحاب صيِّب، كقوله تعالى ﴿وَاسْأَلِ الْقَرْيَةَ﴾ شبههم الله تعالى في كفرهم ونفاقهم وترددهم وتحيرهم بقومٍ كانوا في مفازة، في ليلة مظلمة، فأصابهم مطر فيه ﴿ظُلُمَاتٍ﴾، من صفتها أنَّ الساري لا يمكنه المشي من ظلمته، فذلك قوله: ﴿وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا﴾ و﴿وَرَعْدٌ﴾ من صفته أن يُصِمَّ السامعون آذانهم من الهول والفرق، مخافة الموت والصعق، وذلك قوله ﴿يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ﴾ ﴿وَبَرْقٌ﴾ من صفته أن يقرب من أن يخطف أبصارهم، ويذهب بضوئها ويعميها، من كثرته وشدة توقده، وذلك قوله -﷿-: ﴿يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ﴾ وهذا مثل ضربه الله -﷿- للقرآن وصُنع المنافقين والكافرين معه، فالمطر هو القرآن لأنه حياة الجنان، كما أن المطر حياة الأبدان ﴿فِيهِ ظُلُمَاتٌ﴾ وهي ما في القرآن من ذكر الكفر والشرك والشك وبيان الفتن والمحن، ﴿وَرَعْدٌ﴾ وهو ما خوّفوا به من الوعيد، وذكر النار والزواجر والنواهي، ﴿وَبَرْقٌ﴾ وهو ما في القرآن من الشفاء والهدى والبيان والنور والوعد وذكر الجنّة. فكما أن","vol":"1","page":275},{"text":"أصحاب الرعد والبرق يجعلون أصابعهم في آذانهم حذر الموت، كذلك المنافقون واليهود والكافرون يسدُّون آذانهم عند قراءة القرآن، ولا يُصغون إليه مخافة ميل القلب إلى القرآن، فيؤدي ذلك إلى الإيمان بمحمد، لأن الإيمان بمحمد - ﷺ - عندهم كفر، والكفر موت.\n- ومن تنوع أسلوب الخطاب القرآني وانتقاله من أسلوب إلى آخر أيضًا: قوله في قول الله تعالى: ﴿فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ﴾: رجع من الخبر إلى الخطاب.\nوقال في قول الله تعالى: ﴿كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِنْدَ اللَّهِ وَعِنْدَ رَسُولِهِ﴾: على وجه التعجب ومعناه جحد؛ أي لا يكون لهم عهد.\nويقول في قول الله تعالى: ﴿قُلْ أَنْفِقُوا طَوْعًا أَوْ كَرْهًا﴾: ظاهر الآية أمر، ومعناه خبر وجزاء. ونحو ذلك.\n\n<span data-type=\"title\" id=toc-282>٦ - بيان أصل الكلمة واشتقاقها اللغوي:</span>\nاعتنى الثعلبي في تفسيره عنايةً فائقة ببيان أصل الكلمة الواردة في الآية، واشتقاقها اللغوي، والاستشهاد على ذلك بالقرآن الكريم، والحديث الشريف، وشعر العرب.\nومن الأمثلة على ذلك:\n- عقد الثعلبي في مقدمة كتابه بابًا في معنى التفسير والتأويل والفرق بينهما. وبين في هذا الباب أصل كلمة \"تفسير\" و\"تأويل\" حيث روى بسنده عن ابن دريد أنَّه قال: أصله من \"التَّفْسِرة\" وهي","vol":"1","page":276},{"text":"الدليل من الماء الذي ينظر فيه الأطباء.\nثم روى بسنده أيضًا عن ابن الأنباري، عن ثعلب أنه قال: هو من قول العرب: فسرت الفرس، إذا ركضتها محصورة لينطلق حصرها.\nثم روى بسنده أيضًا عن أبي حامد الخارزَنجي قوله: هو مقلوب من (سَفَر) مثل جذب وجبذ، وضبَّ وبضَّ.\nثم بين أصل كلمة \"تأويل\" فقال: وأصله من (الأوْل) وهو الرجوع. تقول العرب: آل الملك إلى فلان، يؤول أوْلًا ومآلًا، أي: عاد إليه. وإِلْتُ وإبْتُ بمعنًى واحد. والعرب تقول: أُلْته فآل، أي: صرفته فانصرف. قال الشاعر:\nفألنا بخيرِ في رخاءٍ ونعمةٍ. . . وآل بنو مروان شرَّ مآلِ\nوللأعشى:\nوأُؤوِّل الأمر على وجهه. . . ليس قضائي بالهوى الجائرِ\nثمَّ روى بإسناده عن النضر بن شميل أنه قال: أصله من (الإيالة) وهي السياسة. تقول العرب: قد إلنا وإيل علينا، أي: سسنا وساسنا غيرنا، فكأنَّ المتأوِّل للكلام سايسه والقادر عليه وواضعه موضعه.\n- وقال في أصل كلمة \"الكُفْر\" عند قوله تعالى: ﴿إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ (٦)﴾ [البقرة: ٦] قال: والكفر: هو الجحود والإنكار، وأصله من (الكَفْر) وهو التغطية والستر، ومنه","vol":"1","page":277},{"text":"قيل للحراث: كافر، لأنه يستر البذر في الأرض. قال الله تعالى: ﴿أَعْجَبَ الْكُفَّارَ نَبَاتُهُ﴾ يعني الزراع، وقيل: للبحر: كافر. ولليل: كافر. وقال لبيد:\nحتى إذا ألقَتْ يدًا في كافرٍ. . . وأجَنَّ عوراتِ الثغورِ ظلامُها\nوقال أيضًا:\nفي ليلةٍ كفرَ النجومَ غمامُها\nومنه المتكفّر بالسلاح، وهو الشاك الذي غطى السلاح جميع بدنه. فسُمِّي الكافر كافرًا، لأنه ساتر للحق ولتوحيد الله -﷿- ونعمه، ولنبوة أنبيائه.\n- وعند تفسيره لقول الله تعالى: ﴿كَدَأْبِ آلِ فِرْعَوْنَ﴾ [آل عمران: ١١] يذكر اختلاف أهل العلم في معنى الدأب، وينقل أكثر من ستة عشر قولًا عنهم، ثم يذكر أصل الكلمة في لغة العرب فقال: وهذا أصل الحرف يقال: دأبت في الأمر أدأب دأبًا، إذا أدمت العمل، وبقيت فيه، وأدأب السير إدابًا، ثم نقل معناه إلى الشأن، والحال والعادة، واستشهد على ذلك بقول زهير بن أبي سلمى الشاعر.\n- وعند تفسيره لقول الله تعالى: ﴿وَالْخَيْلِ الْمُسَوَّمَةِ﴾ [آل عمران: ١٤] نجده يذكر عن أكثر من أحد عشر عالمًا الاختلاف في معنى المسومة، ومن ذلك قول الحسن قال: هي المسرحة، يقال: سامت الخيل تسوم سومًا فهي سائمة وأسمتها أنا إسامة فهي مسامة وسوّمتها تسويمًا،","vol":"1","page":278},{"text":"فهي: مسومة ثم دلّل على ما ذهب إليه من أشعار العرب، وختم بقوله: وكلها متقاربة.\n- وعند تفسيره لقول الله تعالى: ﴿وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ﴾ [آل عمران: ٤٩]، قال: ﴿وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ﴾ أي: أشفيهما وأصححهما، يقال: أبرأ الله المريض يبرئ إبراء فبرئ هو يبرأ، وبرئ يبرأ، ويجوز: بروء، فيهما جميعًا، ثم ذكر الاختلاف في الأكمه فذكر عن عكرمة أنه الأعمش وعن مجاهد وغيره: هو الذي يبصر بالنهار، ولا يبصر بالليل، وروي عن ابن عباس - ﵄- وقتادة أنه الذي ولد أعمى ولم يبصر ضوء قط وعن الحسن والسدي: هو الأعمى، ثم قال: وهذا هو المعروف من كلام العرب يقال: كمهت عينه تكمه كمهًا وكمهتها أنا، إذا أعميتها ثمَّ دلّل على ذلك ببيتين من أشعار العرب لسويد بن أبي كأهل ورؤبة.\n- وعند قول الله تعالى: ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ. . .﴾ قال: أصل الكنز في كلام العرب: كل شيء مجموع بعضه إلى بعض على ظهر الأرض كان أو في بطنها. . . ثم ذكر شواهده من الشعر.\n- ومن ذلك أيضًا قوله: وأصل الخلال من الخلل وهو الفرجة بين الشيئين). وقوله في قوله تعالى: ﴿كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ﴾ (وأصله من غني بالمكان إذا أقام به. ونحو ذلك.\n\n<span data-type=\"title\" id=toc-283>٧ - العناية بتصريف الأفعال وبيان أوزانها:</span>\nومن الأمثلة على ذلك:","vol":"1","page":279},{"text":"عند قوله تعالى: ﴿وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ﴾ [البقرة: ١١] قال في تصريف (قيل): (قيل): فعل ماضٍ مجهول، وكان في الأصل (قُوِلَ) مثل (فُعِل) فاستثقلت الكسرة على الواو، فنُقلت كسرتها إلى فاء الفعل، فانقلبت الواو ياءً لكسرة ما قبلها.\nوعند قوله تعالى: ﴿يَاأَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ﴾ [البقرة: ١٦٨].\nقال عند قوله (خطوات): وكلُّ ما كان من الأسماء على وزن (فُعْلة) فجُمع على التاء، فإنَّ الأغلب والأكثر في جمعه التثقيل وتحريك عين الفعل بالحركة التي على فاء الفعل في الواحد. مثل: ظُلْمة وظُلُمات، وقُرْبة وقُرُبات، وحُجْرة وحُجُرات، وقد يُخفَّف أيضًا.\n\n<span data-type=\"title\" id=toc-284>٨ - الشواهد الشعرية والعناية الفائقة من الثعلبي بها:</span>\nللشعر أهمية كبرى في معرفة الألفاظ العربية، وأصولها، ودلالاتها، ومعانيها. ولذا فقد اهتم به العلماء منذ عصر الصحابة والتابعين.\nفقد روى عكرمة عن ابن عباس قال: إذا سألتموني عن غريب القرآن فالتمسوه في الشعر، فإنَّ الشعر ديوان العرب (١).\nوروى أبو عبيد بإسناده عن ابن عباس: أنَّه كان يُسأل عن القرآن فيُنشد فيه الشعر.\n_________\n(١) \"البرهان\" ١/ ٣٦٨، \"الإتقان\" ١/ ٣٤٧.","vol":"1","page":280},{"text":"قال أبو عبيد: يعني كان يستشهد به على التفسير (١).\nوالثعلبي ﵀ النحوي الأديب أكثَر من الاستشهاد بالشعر العربي في تفسيره، وكأنَّه كان يغترف من بحرٍ خضم، حتى أضحى تفسيره ديوانًا شعريًا يرجع إليه المفسرون والباحثون عن معاني ألفاظ القرآن الكريم، وغيرهم. بل إنه أصبح مرجعًا لتوثيق بعض الأبيات الشعرية، كما فعل السيوطي في كتابه \"شرح شواهد المغني\" (٢).\n\n<span data-type=\"title\" id=toc-285>طريقة الثعلبي في المراد الأبيات الشعرية:</span>\nيتنوع أسلوب الثعلبي في ذكره لأبيات الشعر في تفسيره. ويمكن تحديد هذا الأسلوب في النقاط الآتية:\n١ - يذكر البيت منسوبًا إلى قائله، مصرِّحًا باسم الشاعر.\nومن أمثلته:\nأنشدنا أبو القاسم الحبيبي، قال: أنشدنا أبو الحسن العقيلي، قال: أنشدنا بشر بن موسى الأسدي، قال: أنشدنا الأصمعي لجعفر الصادق - ﵁ -:\nأثامن بالنفس النفيسة ربها. . . فليس لها في الخلق كلهم ثمن\nبها نشتري الجنات إن أنا بعتها. . . بشيء سواها إن ذلكم غبن\n_________\n(١) \"فضائل القران\" (ص ٢٠٥).\n(٢) ٢/ ٨٣٩.","vol":"1","page":281},{"text":"إذا ذهبت نفسي بدنيا أصبتها. . . فقد ذهب الدنيا وقد ذهب الثمن\n- وأنشدنا أبو القاسم الحبيبي، قال: أنشدنا القاضي أبو الربيع محمد بن على، قال: أنشدنا أبو على الحسن بن على بن عاصم الكوفي:\nمن يشتري قبة في العدن عالية. . . دلّالُها المصطفى والله بائعها\nفي ظل طوبى رفيعات مبانيها. . . ممن أراد وجبريل مناديها\n٢ - يذكر البيت دون التصريح بنسبته إلى قائله. بل يكتفي بقوله: قال الشاعر، أو كقول القائل، ونحو ذلك.\n٣ - ينسب البيت لمن نقله عنه، أو لمن أنشده، كالفراء، والأخفش، وأبي عبيدة، وغيرهم، ويكتفي بذلك عن نسبته لقائله.\n٤ - يروي بعض الأبيات بسنده إلى قائله، أو منشده.\n٥ - يكرِّر البيت في أكثر من موضع، إذا كان يصلح للاحتجاج به في ذلك.\n٦ - يقتصر أحيانًا على ذكر شطر البيت الذي فيه الشاهد.\n٧ - يبيِّن الشاهد عقب إيراد البيت أحيانًا ويُغْفلُه أحيانًا خاصة إذا كان واضحًا.\n\n<span data-type=\"title\" id=toc-286>الاستشهاد بالشعر على معاني الكلمة ودلالاتها:</span>\nمثال ذلك: عند تفسير قوله تعالى: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾","vol":"1","page":282},{"text":"ذكر لكلمة الرب عددًا من المعاني، واستشهد على كل معنى ببيت من الشعر. فقال: والرب يكون بمعنى السيد. قال الله تعالى: ﴿اذْكُرْنِي عِنْدَ رَبِّكَ﴾ أي: سيدك. قال الأعشى:\nوأهلكن يومًا رب كندة وابنه. . . ورب معد بين خبت وعرعر\nويكون بمعنى المالك. قال النبي -ﷺ- لرجل: \"أرَبُّ إبلٍ أنتَ أم ربُّ غنم؟ \". فقال: من كلِّ قد آتاني الله فأكثر وأطيب.\nوقال طرفة:\nكقنطرةِ الرُّومي أقسمَ ربّها. . . لتُكتَنَفَنْ حتى تُشادَ بِقَرْمدِ\nوقال النابغة:\nفإنْ تكُ ربَّ أذْوادٍ بحِزْوى. . . أصابُوا من لِقاحِكَ ما أصابُوا\nويكون بمعنى الصاحب. قال أبو ذُؤيب:\nقد نالَهُ ربُّ الكِلابِ بِكَفّهِ. . . بيضٌ رهابٌ ريشُهُنَّ مُقَزَّعُ\nويكون بمعنى المربّي. تقول العرب: ربَّ يربُّ ربابةً وربوبًا فهو ربٌّ، مثل: بَرَّ وطَبَّ. قال الشاعر:\nيَرُبُّ الذي يأتي من الخير أَنَّهُ. . . إذا فعَلَ المعروفَ زادَ وتمّما\nوقد يكون بمعنى المصلح للشيء. قال الشاعر:","vol":"1","page":283},{"text":"كانوا كسالِئَةٍ حمقاءَ إذْ حقَنتْ. . . سِلاءَها في أديمٍ غيْرِ مرْبوبِ\nأي: غير مصلح.\nوهكذا نجد أن الثعلبي قد استشهد بستة أبيات في موضع واحد، مما يدل على كثرة استشهاده بالشعر في تفسيره.\n\n<span data-type=\"title\" id=toc-287>الاستشهاد بالشعر على أصل الكلمة:</span>\nومن أمثلته:\n- عند تفسير قوله تعالى: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ (١٥٩)﴾ [البقرة: ١٥٩].\nبين المصنف أن أصل اللعن الطرد. واستشهد عليه. فقال: أصل اللعن في اللغة: الطَّرد. ولعن الله -﷿- إبليس: طرده إياه حين قال: ﴿فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ﴾. قال الشَّمّاخ وذكر ماءً ورده:\nذعرتُ به القَطا ونفَيتُ عنهُ. . . مقامَ الذئبِ كالرَّجلِ اللعينِ\nوقال النابغة:\nفبتُّ كأنَّني حَرِجٌ لعينٌ. . . نفاهُ النّاسُ أو دَنِفٌ طَعِينُ\nفمعنى قولنا: لعنه الله، أي: طرده وأبعده، وأصل اللعنة: ما ذكرنا، ثم كثر ذلك حتى صار قولًا.\n- عند تفسيره لقول الله تعالى: ﴿وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ﴾ [آل عمران: ٣]","vol":"1","page":284},{"text":"قال: ﴿وَالْإِنْجِيلَ﴾: إفعيل من النخيل، وهو الخروج، ومنه سمي الوتد نجلًا لخروجه قال الأعشى:\nأنجب أزمان والداه به. . . إذ نجلاه فنعم ما نجلا\n- وعند تفسيره لقول الله تعالى: ﴿لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا﴾ [آل عمران: ٣٠]، قال: ﴿أَمَدًا بَعِيدًا﴾ أي: مكانًا بعيدًا، والأمد: الأجل والغاية التي ينتهى إليها، قال الله تعالى: ﴿أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا﴾، وقال -﷿-: ﴿فَطَالَ عَلَيْهِمُ الْأَمَدُ﴾.\nوقال النابغة:\nإلا لمثلك أو من أنت سابقه. . . سبق الجواد إذا استولى على الأمد\n\n<span data-type=\"title\" id=toc-288>الاستشهاد بالشعر على قول في تفسير الآية:</span>\nمثاله: عند تفسير قوله تعالى: ﴿خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ﴾ [البقرة: ٧]. قال: ﴿وَعَلَى سَمْعِهِمْ﴾: فلا يسمعون الحق ولا ينتفعون به. وإنَّما وحَّده لأنه مصدر، والمصادر لا تُثنَّى ولا تجمع. وقيل: أراد سمع كل واحد منهم. كما يقال: أتاني برأس كبشين، أراد برأس كل منهما. قال الشاعر:\nكُلوا في بعض بطنِكُمُ تَعِيشوا. . . فإنَّ زمانكم زمنٌ خميصُ\n- عند تفسيره لقول الله تعالى: ﴿إِنَّكَ سَمِيعُ الدُّعَاءِ﴾ [آل عمران: ٣٨] قال: ﴿إِنَّكَ سَمِيعُ الدُّعَاءِ﴾ أي: سامعه، وقيل: مجيبه، كقوله تعالى:","vol":"1","page":285},{"text":"﴿إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ (٢٥)﴾ أي: فأجيبون. . .، وأنشد:\nدعوت الله حتى خفت ألَّا. . . يكون الله يسمع ما أقول\nأي: يجيب.\n- وعند تفسيره لقول الله تعالى: ﴿ثُمَّ نَبْتَهِلْ﴾ [آل عمران: ٦١] قال الكسائي وأبو عبيدة: نلتعن فنقول: لعن الله الكاذبين منا يقال: بهله الله وبهلته أي: لعنته قال لبيد:\nمن قرون سادة في قومهم. . . نظر الدهر إليهم فابتهل\n\n<span data-type=\"title\" id=toc-289>الاستشهاد بالشعر على بعض المسائل النحويَّة:</span>\nمثاله: عند قوله تعالى: ﴿وَإِذَا خَلَوْا إِلَى شَيَاطِينِهِمْ﴾ [البقرة: ١٤]. نقل عن النضر بن شميل أنَّ (إلى) هنا بمعنى مع واستشهد على ذلك ببعض الآيات القرآنية ثم استشهد ببيتين من الشعر، فقال: قال النابغة:\nفلا تَتْركنّي بالوعيدِ كأنَّني. . . إلى الناس مطليّ به القارُ أجربُ\nأي: مع الناس. وقال آخر:\nوَلوح ذراعين في بَرْكه. . . إلى جُؤجُؤٍ رَهِلِ المنكبِ\nأي: مع جؤجؤ.\n- عند تفسيره لقول الله تعالى: ﴿مِنْ قَبْلُ﴾ [آل عمران: ٤] قال: ﴿مِنْ قَبْلُ﴾ رفع على الغاية، كقوله تعالى: ﴿لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ﴾","vol":"1","page":286},{"text":"قال زهير:\nوما يك من خير أتوه فإنما. . . توارثه آباء آبائهم قبل\n- وعند تفسيره لقول الله تعالى: ﴿لَا يَضُرُّكُمْ﴾ [آل عمران: ١٢٠] قال: وفي رفعه وجهان: أحدهما: أنه أراد الجزم، وأصله يضرركم، فَأُدغمت الراء في الراء، ونقلت ضمة الراء الأولى إلى الضاد.\nوالوجه الثاني: أن تكون (لا) بمعنى: ليس، وتضمر الفاء فيه، تقديره: وإن تصبروا فليس يضركم قال الفراء، وأنشد:\nفإن كان لا يرضيك حتى تردّني. . . إلى قطريّ لا إخالك راضيا\n\n<span data-type=\"title\" id=toc-290>الاستشهاد بالشعر على بعض القراءات:</span>\nمثاله: عند قوله تعالى: ﴿فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ﴾ [البقرة: ٢٢]. قال: وقرأ محمد بن السُميفع: (نِدًّا) على الواحد، كقول جرير:\nأتيْمًا تجعلون إليَّ نِدًّا. . . وما تيم لِذِي حسبٍ نديدُ\n- عند تفسيره لقول الله تعالى: ﴿إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ﴾ [آل عمران: ١٠]، قال: وقرأ الحسن: (لن تغني) بالتاء وسكون الياء الأخيرة إيثارًا للتخفيف كقول الشاعر:\nكفى باليأس من أسماء كاف","vol":"1","page":287},{"text":"وليس لسقمها إذ طال شاف وكان حقه أن يقول: كافيًا، فأرسل الياء.\nوأنشد الفراء:\nكأن أيديهن بالقاع القرق. . . أيدي جوار يتعاطين الورق\n- وعند تفسيره لقول الله تعالى: ﴿وَمَنِ اتَّبَعَنِ﴾ [آل عمران: ٢٠] قال: وأثبت بعضهم الياء في قوله: (اتبعني) على الأصل، وحذفه الآخرون لأنها في المصحف بغير ياء، قال الشاعر:\nكفّاك كف ما تليق درهما. . . جودًا وأخرى تعط بالسيف دمًا\nوقال آخر:\nليس تخفى يسارتي في قدر يوم. . . ولقد تخفي شيمتي إعساري\n\n<span data-type=\"title\" id=toc-291>الاستشهاد على بعض النكات والفوائد في تفسير الآية:</span>\nمثاله: عند قوله تعالى: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥)﴾ قال: وإنَّما كرَّر إياك ليكون أدل على الإخلاص والاختصاص والتأكيد، كقول الله -﷿- حكايةً عن موسى -﵇-: ﴿كَيْ نُسَبِّحَكَ كَثِيرًا (٣٣) وَنَذْكُرَكَ كَثِيرًا (٣٤)﴾ ولم يقل: كي نسبِّحك ونذكرك كثيرًا. قال الشاعر:\nوجاعل الشَّمس مِصرًا لا خَفاءَ بهِ. . . بين النَّهار وبين الليل قد فصلا","vol":"1","page":288},{"text":"ولم يقل: بين النهار والليل. وقال آخر:\nبين الأشجِّ وبين قيسٍ باذِخٌ ... بخْ بخْ لوالدهِ وللمولودِ\n\n<span data-type=\"title\" id=toc-292>٩ - نقله لكلام العرب:</span>\nكما نقل الثعلبي كلام العرب شعرًا، فإنَّه نقله نثرًا، وإن كان ما نقله نثرًا أقل بكثير مما نقله شعرًا.\nومن الأمثلة على ذلك:\nعند تفسير قوله تعالى: ﴿وَفُومِهَا﴾ [البقرة: ٦١]: قال: والعرب تُعاقب بين الفاء والثاء، فتقول لصمغ العرفط: مغاثير ومغافير، وللقبر: جدث وجدف.\n\n<span data-type=\"title\" id=toc-293>١٠ - نقله لأمثال العرب:</span>\nمثاله: عند قوله تعالى: ﴿سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ﴾ [البقرة: ٦]: قال: قال أهل المعاني: الإنذار الإعلام مع تحذير. يُقال: أنذرتهم فنذروا، أي: أعلمتهم فعلموا. وفي المثل: قد أعذر من أنذر.\nوقال عند قوله تعالى: ﴿إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ﴾ [البقرة: ١٢٩]: ويقال\nفي المثل: من عزَّ بزَّ. أي: من غلب سلب.","vol":"1","page":289},{"text":"<span data-type=\"title\" id=toc-294>سابعًا: الجانب التاريخي</span>\nاهتم الثعلبي ﵀ بالأخبار والسير، وظهرت عنايته بها في ثنايا تفسيره، فهو لا يدع فرصة للحديث عن الأخبار والسير إلا ويقتنصها، بل ويطيل في ذلك أحيانًا حتى يكاد يخرج عن مقصود التفسير، كما في ذكر الغزوات التي كانت على عهد النبي -ﷺ- كلما تكلَّم على آية لها تعلّق بهذا الفن.\nفعند تفسيره لقول الله تعالى: ﴿إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ﴾ [آل عمران: ٦٨] نجده يروي بسنده قصة هجرة جعفر بن أبي طالب - ﵁ - وأصحابه إلى الحبشة، ويروي بتفصيل الحوار الذي دار بين الوفد القرشيّ ونجاشيّ الحبشة إضافة إلى مهاجرة الحبشة.\nوعند تفسيره لقول الله تعالى: ﴿وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ﴾ [آل عمران: ١٠٣] نجده يستطرد في ذكر الخلاف بين الأوس والخزرج ثم إسلام إياس بن معاذ ثم يذكر بيعة العقبة الأولى ومن شهدها وعودتهم إلى المدينة ومعهم: مصعب بن عمير يعلمهم القرآن ويستمر في سرد الرواية والحوار الذي دار بين سعد بن معاذ وأسيد بن حضير، ثم يروى قصة بيعة العقبة في موسم الحج ومبايعتهم للنبي -ﷺ-.\nثم سرد بداية هجرة الصحابة إلى المدينة المنورة إلى نهاية القصة.\nوعند تفسيره لقوله تعالى: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ﴾ [آل عمران: ١٢٢]، يذكر ما ورد في قصة أحد، ثم يذكر مغازي رسول الله -ﷺ-: يذكر عددها وأسماءها ونتفًا من سيرها، ثم يذكر سرايا رسول الله","vol":"1","page":290},{"text":"- ﷺ -: يذكر عددها وأسماءها ونتفًا من سيرها.\nكما وقع له عند حديثه عن آية النسيء، فقد تكلم على معنى الآية وسبب نزولها، ثم عقد فصلًا لبيان (معنى النسيء وبدء أمره)، ثم أعقبه بفصل في (الاختلاف في أول من نسأ) ويسوق الروايات المختلفة في ذلك.\nكما نراه يعرض عند قول الله تعالى: ﴿إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ. . . . . .﴾ [التوبة: ٤٠] لكثير من الروايات مسندة وغير مسندة في بيان بعض أحداث الهجرة.\nوصنع نحو ذلك عند تفسير قول الله تعالى: ﴿وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ. . .﴾ [التوبة: ١٠٠] حيث ذكر اختلاف المفسرين في المراد بالسابقين، ثم استطرد بذكر الاختلاف في أول من آمن برسول الله - ﷺ - بعد امرأته خديجة ﵂، هل هو علي بن أبي طالب - ﵁ - أم أبو بكر الصديق - ﵁ -، وأطال في ذلك إطالة حقّها كتاب في التراجم لا في التفسير، ثم ذكر السابقين من الأنصار وأنهم أهل بيعة العقبة الأولى والثانية والذين آمنوا حين قدم عليهم مصعب - ﵁ -، ثم شرع في ذكر مناقب مصعب - ﵁ - وأخباره.\nولم يلتزم ﵀ في عرضه لمرويات السيرة طريقة معينة، بل كان في غالب صنيعه يلفق القصص من روايات عدة يسوقها مساقًا واحدًا، كما صرح بهذا المنهج في غير ما موضع، فقد قال في ذكره لأحداث غزوة حنين: وكانت قصة حنين على ما ذكره المفسرون","vol":"1","page":291},{"text":"بروايات كثيرة لفقتها ونسقتها لتكون أقرب إلى الأفهام وأحسن للنظام أن رسول الله -ﷺ-. . . .\nبل حتى في الروايات التي يسوقها المؤلف بإسناده نجده يتصرف فيها بالتنسيق والتأليف، دون الاقتصار على سياقة من يروي من طريقه؛ كما فعل في حديث كعب بن مالك في خبر تخلفه وصاحبيه على ما هو مبين في موضعه من الجزء المحقق.\nوقد عاب الحافظ ابن حجر على الثعلبي صنيعه هذا حيث قال بعد أن ذكر مثالًا لذلك: (وهذا من عيوب كتابه، ومن تبعه عليه يجمعون الأقوال عن الثقات وغيرهم، ويسوقون القصة مساقًا واحدًا على لفظ من يرمى بالكذب، أو الضعف الشديد، ويكون أصل القصة صحيحًا، والنكارة في ألفاظ زائدة) (١).\n_________\n(١) \"العجاب في بيان الأسباب\" ١/ ٦٥٤.","vol":"1","page":292},{"text":"<span data-type=\"title\" id=toc-295>المبحث الرابع أهمية الكتاب وقيمته العلميَّة</span>\nويشتمل على أربعة مطالب:\nالمطلب الأول: ثناء العلماء على الكتاب.\nالمطلب الثاني: مميزات هذا التفسير.\nالمطلب الثالث: عناية العلماء به واستفادتهم منه.\nالمطلب الرابع: المآخذ على تفسير \"الكشف والبيان\" ومناقشتها.\n* * *\n\nأهمية الكتاب وقيمته العلميَّة\nكتاب \"الكشف والبيان عن تفسير القرآن\" للإمام الثعلبي، له أهميةٌ عظيمة، وقيمة كبيرة، فهو يتبوأ مكانًا رفعيًا، ومنزلة عالية بين كتب التفاسير.\nوسنحاول في هذا المبحث أن نكشف عن أهمية \"الكشف والبيان\" ونجلِّي المكانة المرموقة لهذا السِّفر المبارك، من خلال ذكر أقوال العلماء في الثناء عليه، وتعداد مزاياه وخصائصه، وبيان أثره على من جاء بعده، ومدى استفادتهم منه. والله المستعان، وعليه التُّكلان.","vol":"1","page":293},{"text":"*<span data-type=\"title\" id=toc-296> المطلب الأول: ثناء العلماء على هذا التفسير</span>\nإنَّ ثناءَ العلماء على كتابٍ ما ومدحهم له، يُعدُّ دليلًا واضحًا ومعلمًا ظاهرًا على أهمية هذا الكتاب وقيمته العلمية؛ لأنَّ أولئك الأعلام لم يكونوا يجاملون في ثنائهم ومدحهم، ولم يكونوا يجاوزون الحدَّ في ذلك الثناء. فهم إذا أثنوا على شيء، إنما يثنون عليه، ويمدحونه مدح العارف به، فيكون ثناؤهم ومدحهم مؤشرًا قويًّا على قيمة ومكانة الممدوح.\nومن هذا القبيل الثناء الذي أثنى به الإمام أبو الحسن الواحدي التلميذ المشهور للإمام الثعلبي، على تفسير \"الكشف والبيان\".\nفقد لازم الواحدي شيخه، ودرس عليه تفسيره، وعكف على هذا التفسير، حتى إذا عرف هذا التفسير حق المعرفة، أثنى عليه ثناء العارف به فقال في معرض كلامه عن شيخه الثعلبي:\nوله التفسير المُلقَّب بـ \"الكشف والبيان عن تفسير القرآن\" الذي رُفعت به المطايا في السهل والأوعار، وسارت به الفلك في البحار، وهبت هبوب الريح في القطار:\nوسارَ مَسيرَ الشِّمس في كلِّ بلْدَةٍ. . . وهَبَّ هُبوبَ الرِّيح في البرِّ والبحرِ\nوأصفقت عليه كافة الأمة على اختلاف نحلهم، وأقرُّوا له بالفضيلة في تصنيفه ما لم يسبق إلى مثله (١).\n_________\n(١) \"البسيط\" للواحدي ١/ ٤٢٤.","vol":"1","page":294},{"text":"ويقول عبد الغافر الفارسي في \"السياق لتاريخ نيسابور\" -وهو بلديُّ المؤلف- عن الثعلبي:\nصاحب التصانيف الجليلة، من التفسير الحاوي أنواع الفرائد، من المعاني والإشارات، وكلمات أرباب الحقائق، ووجوه الإعراب والقراءات، ثم كتاب \"العرائس\" و\"القصص\"، وغير ذلك، مما لا يحقال إلى ذكره لشهرته (١).\nويقول أبو العباس بن خلِّكان عن الثعلبي: وصنَّف التفسير الكبير، الذي فاق غيره من التفاسير (٢).\nوهكذا دلت العبارات السابقة على ما لهذا التفسير من مكانة عالية عند العلماء.\n* * *\n\n*<span data-type=\"title\" id=toc-297> المطلب الثاني: مميزات تفسير \"الكشف والبيان</span>\"\nتميز هذا التفسير بمزايا عظيمة، واتَّسم بسمات جليلة، جعلت العلماء يثنون عليه، ويستفيدون منه.\nومن أهم مزايا هذا التفسير ما يأتي (٣):\n<span data-type=\"title\" id=toc-298>١ - اعتماده على تفسير القرآن بالقرآن</span>، وذلك أحسن الطرق لتفسير كتاب الله تعالى.\n_________\n(١) \"المنتخب من السياق لتاريخ نيسابور\" (١٩٧) \"معجم الأدباء\" ٥/ ٣٦.\n(٢) \"وفيات الأعيان\" ١/ ١٠٠.\n(٣) تقدّمت هذِه المزايا بالتفصيل في المبحث السابق (منهج المؤلف في كتابه).","vol":"1","page":295},{"text":"<span data-type=\"title\" id=toc-299>٢ - اعتماده على تفسير القرآن بالسنة المطهرة </span>على صاحبها أفضل الصلاة والسلام، وهي مبيِّنةٌ للقرآن وموضِّحةٌ له.\nوقد حوى هذا التفسير عددًا كبيرًا من أحاديث التفسير.\n\n<span data-type=\"title\" id=toc-300>٣ - احتواء هذا التفسير على جملة كبيرة من أقوال الصحابة رضوان الله عليهم </span>الذين هم أدرى الأمة بتفسير كتابها بعد رسول الله -ﷺ- والذين أخذوا التفسير من في رسول الله -ﷺ-.\n\n<span data-type=\"title\" id=toc-301>٤ - احتواء هذا التفسير على عددٍ وافر جدًا من أقوال التابعين ﵏ </span>الذين تلقوا التفسير عن الصحابة - ﵃ -.\nحيث روى الثعلبي تفاسير هؤلاء التابعين بإسناده إلى أصحابها في مقدمة كتابه، وفي ثنايا تفسيره أيضًا.\n\n<span data-type=\"title\" id=toc-302>٥ - احتواؤه على أقوال أتباع التابعين ومن بعدهم من أئمة التفسير</span>. وهذا الكم الهائل من مأثور أقوال الصحابة والتابعين ومن بعدهم، يُعتبر من أبرز ما تميَّز به هذا التفسير عن غيره من التفاسير، حيث جمع فأوعى، حتى غدا موسوعة في مأثور التفسير، قلما تجد كل ما فيه من الأقوال عند غيره. ولذا أكثر ما اعتمد عليه من جاء بعده في هذا الباب.\n\n<span data-type=\"title\" id=toc-303>٦ - احتواء هذا التفسير على عدد كبير جدًّا من القراءات القرآنية</span>، التي قلَّما توجد بهذا الكم في تفسيرٍ آخر. حتى اعتمد عليه كثير من المفسِّرين الذين جاءوا بعده.\n\n<span data-type=\"title\" id=toc-304>٧ - ومن أعظم ما يميِّز تفسير \"الكشف والبيان</span>\": أنه من كتب","vol":"1","page":296},{"text":"الرواية بالإسناد. حيث يروي مؤلفه الثعلبي المرويات بإسناده الخاص به عن شيوخه إلى منتهاه. ولا يقتصر في روايته على الأحاديث، بل يروي أقوال الصحابة، وأقوال التابعين، ومَن بعدهم، حتى إنه يروي أقوال بعض المفسرين، بل يروي أيضًا بإسناده بعض الشواهد الشعرية.\nوهذِه ميزةٌ لم يشاركه فيها إلا قليل من المفسرين، وأكثر هؤلاء لا تجد الرواية عنده بمثل سعتها في \"الكشف والبيان\".\n\n<span data-type=\"title\" id=toc-305>٨ - يعد \"الكشف والبيان\" مرجعًا مهمًّا لمرويات أسباب النزول </span>حيث ضم عددًا كبيرًا جدًّا من هذِه المرويات، مما جعل المؤلفين في هذا الفن يعتمدون عليه في ذلك. وأولهم تلميذه الواحدي، ومِن بعده الحافظ ابن حجر، وغيرهما.\n\n<span data-type=\"title\" id=toc-306>٩ - احتواء هذا الكتاب على عدد كبير من علوم القرآن</span>.\n<span data-type=\"title\" id=toc-307>١٠ - اعتماده على اللغة العربية في التفسير بكافة علومها</span>، من نحو، وصرف، وبلاغةٍ، وأدب، وشعر. ونقل أقوال علماء اللغة، والمسائل اللغوية، وأكثر من الاستشهاد بالشعر حتى ضم عددًا كبيرًا من الشواهد الشعرية.\n\n<span data-type=\"title\" id=toc-308>١١ - عرضه للمسائل الفقهية، ونقله لمذاهب الفقهاء وأقوالهم، وأدلتهم</span>.\n<span data-type=\"title\" id=toc-309>١٢ - ومن المزايا المهمة لهذا التفسير حفظه لكثير من الكتب المفقودة</span>، وإثبات نسبتها، وروايتها بالإسناد إلى مؤلفيها. حتى أصبح هذا التفسير من مصادر توثيق هذِه الكتب.","vol":"1","page":297},{"text":"<span data-type=\"title\" id=toc-310>١٣ - جمعه بين الرواية والدراية في التفسير</span>، وجمعه بين التفسير بالمأثور والتفسير بالرأي.\n\n<span data-type=\"title\" id=toc-311>١٤ - حسن أسلوب المصنف وطريقته في تفسير الآية</span>، وعرضه المنظَّم لما يتعلق بتفسير الآية من مسائل، وأقوال، وقراءات، وغيرها.\n\n<span data-type=\"title\" id=toc-312>١٥ - كثرة مصادر الكتاب، وأصالتها وتنوعها</span>، مما كان له أكبر الأثر في إثراء المادة العلمية للكتاب.\n\n<span data-type=\"title\" id=toc-313>١٦ - تقدمه على كثير من كتب التفاسير، واعتماد كثير ممن جاء بعده عليه</span>، حيث استفاد منه علماء عصره كالواحدي، وامتد أثره على غالب التفاسير التي جاءت بعده بقرون، مما يؤكد أصالة هذا الكتاب وتميُّزه.\n* * *\n\n*<span data-type=\"title\" id=toc-314> المطلب الثالث: عناية العلماء واهتمامهم به، واستفادتهم منه</span>\nلقد كان لتفسير \"الكشف والبيان\" مكانة عظيمة، ومنزلة كبيرة، وكان شأنه عظيمًا عند العلماء، ولذلك اعتنوا به عناية فائقة، واهتموا به أيما اهتمام.\nفمنهم من رواه بإسناده إلى المؤلف، ومنهم من نقل منه، ومنهم من اختصره، ومنهم من وضع عليه حاشية، ومنهم من جمع بينه وبين غيره، ومنهم من نسخه، ومنهم من رحل لسماعه، بل إن منهم من حفظه.\nوهذا يدل على أهمية هذا الكتاب، ويدل أيضًا على أنَّ هذا التفسير كان له أثر كبير على من جاء بعده، وقد تمثَّل هذا الأثر في","vol":"1","page":298},{"text":"عناية العلماء به، واستفادتهم منه.\nولو لم يدرك هؤلاء العلماء مكانة هذا التفسير ومنزلته الرفيعة، لما كان هذا الاهتمام وتلك العناية التي تمثلَّت فيما يأتي:\n\n<span data-type=\"title\" id=toc-315>١ - روايته:</span>\nلقد روى العلماء تفسير \"الكشف والبيان\" بالإسناد المتصل إلى مؤلفه أبي إسحاق الثعلبي.\nومن هؤلاء: تلميذه الواحدي، والبغوي، وابن خير الإشبيلي، وابن الأثير، والحافظ ابن حجر العسقلاني، وغيرهم.\nوقد سبق تفصيل ذلك عند إثبات نسبة الكتاب لمؤلفه.\nوهذِه الرواية للتفسير تدل على عناية العلماء واهتمامهم به، وهذِه العناية وذلك الاهتمام نابعان من إدراك أهمية الكتاب، وعلو مكانته.\n\n<span data-type=\"title\" id=toc-316>٢ - اهتمام العلماء وعنايتهم به بالرواية عنه، والنقل والاقتباس منه: </span>لقد كان لهذا التفسير أثر عظيم على من جاء بعده، ذلك أنَّ قيمة تفسير \"الكشف والبيان\" العلمية، ومنزلته العليَّة، ومكانته الرفعية، وما حواه من معارف مختلفة، وعلوم متنوعة، إضافةً إلى تقدم زمنه جعل هذا التفسير منهلًا عذبًا، وموردًا غنيًا، يردُه من جاء بعده من العلماء والمؤلفين، وينهلون من معينه.\nتارةً عن طريق الرواية عن مؤلفه، وأحيانًا كثيرةً بالنقل والاقتباس منه، حتى أصبح هذا التفسير مصدرًا رئيسًا لكثير من المؤلفات التي جاءت بعده.","vol":"1","page":299},{"text":"ولم تكن الاستفادة من هذا السِّفر المبارك قاصرة على المفسرين، بل استفاد منه غيرهم من أصحاب العلوم الأخرى، وهذا دليل على شمول هذا التفسير وكثرة علومه ومعارفه.\nولا يسعنا في هذا المقام أن نحصيَ كلَّ من نقل عن هذا التفسير، أو اقتبس أو استفاد منه، إذ إنَّ هذا باب واسع جدًا، ولكن حسبنا أنْ نذكر أمثلة من ذلك مما تيسر الوقوف عليه:\nفمن العلماء الذين نقلوا من تفسير \"الكشف والبيان\" واستفادوا منه.\n\n<span data-type=\"title\" id=toc-317>أ- الإمام أبو الحسن الواحدي (ت ٤٦٨) تلميذ المؤلف:</span>\nاعتمد الواحدي على تفسير شيخه \"الكشف والبيان\" اعتمادًا كبيرًا، واستفاد منه في مصنَّفاته الثلاثة في التفسير \"البسيط\" و\"الوسيط\" و\"الوجيز\" (١)، وفي أسباب النزول.\n\nوتتمثَّل هذِه الاستفادة في جانبين:\n- الرواية بالإسناد عن الثعلبي.\n_________\n(١) أكبر هذِه التفاسير \"البسيط\" يليه \"الوسيط\" ثم \"الوجيز\" وذلك ظاهر من عناوينها، وهي متسلسلة في تأليفها على هذا النحو. و\"البسيط\" ركَّز فيه الواحدي على الجوانب اللغوية في التفسير، بينما توسط في هذا الجانب في \"الوسيط\" إلا أنه زاد في جانب الرواية. أما الوجيز فهو تفسير موجز جدًا، ليس فيه أسانيد، ولا توسع في مسائل اللغة، وقد قامت جامعة الإمام محمد بن سعود بنشر \"تفسير البسيط\" الذي شكل خمس عشرة رسالة علمية نسقت بينها \"دار الفلاح للبحث العلمي وتحقيق التراث\".","vol":"1","page":300},{"text":"- النقل من تفسيره.\nأما الرواية فنجد أنَّ الواحدي يروي عددًا كبيرًا من المرويات عن شيخه الثعلبي بسنده. وذلك في \"البسيط\" و\"الوسيط\" و\"أسباب النزول\" (١) وتشمل نقول الواحدي عن الثعلبي: أقوال السلف في التفسير، كأقوال ابن عباس - ﵁ - (٢)، ومجاهد (٣)، وقتادة (٤)، والحسن البصري (٥)، ومحمد بن كعب القرظي، والربيع بن أنس، والضحاك، وأبي روق، ومقاتل، والكلبي، وغيرهم رحمهم الله تعالى.\nولم تقتصر نقول الواحدي عن شيخه على ما سبق من مرويات، بل كان ينقل عنه تفسيره للآيات، وقوله في ذلك، حتى في المسائل اللغوية والنحوية.\nوعلى الرغم من كثرة هذِه النقول، إلا أنَّ الواحدي نادرًا ما ينسبها لشيخه، رغم أنَّها بنصِّها في \"الكشف والبيان\" (٦).\n_________\n(١) انظر على سبيل المثال: \"الوسيط\" ١/ ٣٩٦، ٢/ ٦٠٨، ٣/ ٣٠٢، ٤/ ٤٨٣، \"أسباب النزول\" (١، ٣، ٥، ٧، ١٣، ١٥، ٢٠، ٢١، ٢٣، ٢٦، ١٦٣، ١٧٦، ٣٢٩، ٣٣٦، ٦٤٨، ٨٤٨.\n(٢) انظر على سبيل المثال: \"الوسيط\" ١/ ٧٦، ٢٥٣.\n(٣) \"الوسيط\" ١/ ٢١٢.\n(٤) \"الوسيط\" ١/ ١٩٧.\n(٥) المصدر السابق ١/ ٨٧.\n(٦) انظر على سبيل المثال: \"الوسيط\" ١/ ٦٨، ٧٠، ٧٦، ٧٧، ٨١، ٨٨، ٢٦٠، ٣٢٥.\n.","vol":"1","page":301},{"text":"وأما جانب النقل من \"الكشف والبيان\" والاقتباس منه، فكثير جدًا في كتب الواحدي.\n\n<span data-type=\"title\" id=toc-318>ب- الإِمام البغوي (ت ٥١٦) في تفسيره \"معالم التنزيل</span>\":\nوهو اختصار لـ \"الكشف والبيان\" كما سيأتي.\nوقد روى البغوي معظم مرويات الثعلبي في \"الكشف والبيان\" عن طريق تلميذه أبي سعيد الشُّرَيحي الخوارزمي، كما نصَّ البغوي على ذلك في مقدمة تفسيره، وروى في هذِه المقدمة تلك الأسانيد (١). وقد سبق بيان ذلك عند الكلام حول إثبات الكتاب لمؤلفه.\n\n<span data-type=\"title\" id=toc-319>جـ - أبو حيَّان في \"البحر المحيط</span>\":\nيُعد كتاب \"الكشف والبيان\" من أوسع كتب التفسير إن لم يكن أوسعها في نقل أقوال المفسرين من الصحابة، والتابعين، ومن بعدهم.\nولقد عرف أبو حيان الأندلسي هذِه الميزة للكتاب، فقام بالاعتماد على \"الكشف والبيان\" في ذكر أقوال المفسرين في الآية، في كتابه \"البحر المحيط\".\nوهذا الاستيعاب من أبي حيان لتلك النقول لا يوجد بهذِه الصورة في تفسير آخر.\nومن الأمثلة على ذلك:\nأقوال أئمة السلف من المفسِّرين في المراد بـ (العالمين) في قوله\n_________\n(١) \"تفسير البغوي\" ١/ ٢٨.","vol":"1","page":302},{"text":"تعالى: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ (١).\nالأقوال في قوله تعالى: ﴿الم﴾ (٢).\nالأقوال في قوله تعالى: ﴿مُطَهَّرَةٍ﴾ (٣) في قوله ﷿: ﴿وَلَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ﴾.\nوفي المراد بـ ﴿وَالسَّلْوَى﴾ (٤).\nوالأقوال في ﴿الْقَرْيَةَ﴾ في قوله تعالى: ﴿وَإِذْ قُلْنَا ادْخُلُوا هَذِهِ الْقَرْيَةَ﴾ (٥).\nوفي ﴿الْحَجَرَ﴾ في قوله ﷿ ﴿فَقُلْنَا اضْرِبْ بِعَصَاكَ الْحَجَرَ﴾ (٦).\nوفي ﴿وَالصَّابِئِينَ﴾ (٧).\nوفي قوله تعالى ﴿بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ﴾ (٨).\nوفي (الكلمات) في قوله سبحانه ﴿وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ﴾ (٩).\nوفي قوله تعالى ﴿فَأَتَمَّهُنَّ﴾ (١٠).\n_________\n(١) سورة الفاتحة: (٢). \"البحر المحيط\" ١/ ١٣٠.\n(٢) سورة البقرة: (١). \"البحر\" ١/ ١٥٦.\n(٣) البقرة: (٢٥). \"البحر\" ١/ ٢٦٠.\n(٤) البقرة: (٥٦). \"البحر\" ١/ ٣٧٤.\n(٥) البقرة: ٥٨. \"البحر\" ١/ ٣٨٢.\n(٦) البقرة: ٦٠. \"البحر\" ١/ ٣٨٩.\n(٧) سورة البقرة: ٦٢. \"البحر\" ١/ ٤٠٢.\n(٨) البقرة: (١١٢). \"البحر\" ١/ ٥٢١.\n(٩) البقرة: (١٢٤). \"البحر\" ١/ ٥٤٦.\n(١٠) البقرة: (١٢٤). \"البحر\" ١/ ٥٤٧.","vol":"1","page":303},{"text":"وفي قوله جل وعلا ﴿مَقَامِ إِبْرَاهِيمَ﴾ (١).\nوفي قوله سبحانه ﴿إِلَّا مَنْ سَفِهَ نَفْسَهُ﴾ (٢).\nوفي معنى الحنيف في قوله تعالى: ﴿قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا﴾ (٣).\nوالأقوال في معنى الإخلاص (٤).\nوفي ﴿خُطُوَاتِ الشَّيْطَانِ﴾ (٥).\nوالإمام أبو حيان لا يصرح بنسبة هذِه المنقولات إلى الثعلبي إلا في أحيان قليلةٍ.\nومنها قوله عند تفسير قوله سبحانه: ﴿وَرَفَعْنَا فَوْقَكُمُ الطُّورَ﴾ (٦)، قال: وذكر الثعلبي أنَّ ارتفاع الجبل فوق رؤوسهم كان مقدار قامة الرجل (٧).\nولم يقتصر أبو حيان في نقله على أقوال المفسرين، بل كان ينقل عنه أيضًا القراءات، وغيرها، مما يوجد منثورًا في تحقيق هذا الجزء من الكشف والبيان.\n_________\n(١) البقرة: (١٢٥). \"البحر\" (٥٥٣).\n(٢) البقرة: (١٣٠). \"البحر\" ١/ ٥٦٥.\n(٣) البقرة: (١٣٥). \"البحر\" ١/ ٥٧٨.\n(٤) البقرة: (١٣٩). \"البحر\" ١/ ٥٨٦.\n(٥) البقرة: (١٦٨). \"البحر\" ١/ ٦٥٤.\n(٦) البقرة: (٦٣).\n(٧) \"البحر\" ١/ ٤٠٦.","vol":"1","page":304},{"text":"<span data-type=\"title\" id=toc-320>د- الإمام أبو عبد الله القرطبي (ت ٦٧١) في تفسيره \"الجامع لأحكام القرآن</span>\":\nوهو من المكثرين أَيضًا في النقل عن الثعلبي. ويعد \"الكشف والبيان\" من أكثر المصادر التي اعتمد عليها القرطبي في تفسيره (١).\n\n<span data-type=\"title\" id=toc-321>هـ - جلال الدين السيوطي (ت ٩١١) </span>في كتابيه: \"الدر المنثور في التفسير بالمأثور\" (٢)، و\"لباب النُّقول في أسباب النزول\" (٣).\nإذ يعد الكشف والبيان من المصادر الأساسية التي بُني عليها هذان الكتابان. ويصرِّح السيوطي بنسبة ما يذكره من المرويات عن الثعلبي إليه.\n\n<span data-type=\"title\" id=toc-322>و- جمال الدين الزيلعي (ت ٧٦٢) في كتابه \"تخريج الأحاديث والآثار الواقعة في تفسير الكشاف\" للزمخشري </span>(٤):\nفقد اعتمد الزيلعي في مواضع كثيرة من كتابه على الثعلبي في تخريج الأحاديث والآثار التي ذكرها الزمخشري في \"تفسيره\" وبعض هذِه الأحاديث والآثار لم يعزها إلا إلى الثعلبي. وهذا فيه دليل أَيضًا على أن الزمخشري في \"كشافه\" قد اعتمد على تفسير \"الكشف والبيان\".\n_________\n(١) انظر على سبيل المثال: \"تفسير القرطبي\" ١/ ١٠٧، ١٥٤، ١٥٥، ١٥٦، ١٥٩، ١٦١، ١٦٩، ١٨٦، ١٩٣، ٢١٣.\n(٢) \"الدر المنثور\" ١/ ١٠، ١٢، ١٥، ٢١، ٢٣، ٢٦، ٢٩، ٣٤، ٤٥، ٧٨.\n(٣) \"لباب النقول\" (ص ٩، ١٢، ٢٥، ٣٠).\n(٤) تخريج الأحاديث والآثار الواقعة في \"تفسير الكشاف\" ١/ ٢٥، ٢٧، ٣٠، ٧٥، ٧٧، ٧٩، ٩٩، ١١٣، ١١٩.","vol":"1","page":305},{"text":"<span data-type=\"title\" id=toc-323>ز- الحافظ ابن حجر العسقلاني (ت ٧٧٣) في كتابه \"العُجاب في بيان الأسباب</span>\" (١).\nوقد اعتمد ابن حجر في كتابه هذا على الواحدي في \"أسباب النزول\"، ثم ظهر له أنَّ الواحدي اعتمد على شيخه الثعلبي، وبما أن تفسير الثعلبي تحت يده فقد بدأ يرجع إليه مباشرة، وكذلك في مصادره الأخرى. وذلك بدءًا من الآية (٢١٥) من سورة البقرة.\nوقد نقل ابن حجر من تفسير \"الكشف والبيان\" (١٢٩) مرَّة، منها (٥٥) مرَّة في البقرة، و(٥٣) في آل عمران، و(٢١) في النساء (٢).\n\n<span data-type=\"title\" id=toc-324>ح- ابن جزي الكلبي (ت ٧٤١ هـ) في تفسيره \"التسهيل لعلوم التنزيل</span>\" (٣).\n<span data-type=\"title\" id=toc-325>ي- عبد الرؤوف المناوي (ت ١٠٣١) في كتابه \"الفتح السماوي بتخريج أحاديث تفسير القاضي البيضاوي</span>\" (٤).\n<span data-type=\"title\" id=toc-326>ط- الشوكاني (ت ١١٢٥ هـ) في تفسيره \"فتح القدير</span>\" (٥).\nوثمة مفسرون آخرون لم يصرِّحوا بنقلهم عن الثعلبي، ولكن\n_________\n(١) انظر على سبيل المثال ١/ ٢٣٤، ٣٣٣، ٣٤٧، ٣٤٨، ٣٤٩، ٣٥٠، ٣٥٩، ٣٦٦، ٣٦٩، ٣٧٤، ٣٧٨.\n(٢) \"العُجاب\" مقدمة المحقِّق ١/ ١٣٢، ١٤٨.\n(٣) ١/ ١٠٦، ١١٩، ١٣٠، ١٧٧، ١٩٥.\n(٤) ١/ ١٤.\n(٥) (ص ٧٩٠).","vol":"1","page":306},{"text":"المتأمل في كتبهم والمطلِّع على الكشف والبيان يدرك أنَّهم استفادوا من تفسير الثعلبي، سواء فيما يتعلق بالمأثور من أحاديث، وآثار، أو في مسائل أخرى، من تفسير الثعلبي، للآيات، وطرحه للمسائل اللغوية، ونحوها. ولكن المقام لا يتسع لذكر كل من نقل عن الثعلبي واستفاد منه، وحسبنا ما ذكرناه برهانًا واضحًا على أهمية هذا الكتاب. لم تكن الاستفادة من \"الكشف والبيان\" مقتصرةً على المؤلفين في التفسير وعلوم القرآن. بل إنَّ هذا التفسير نهل منه، واستفاد من علومه ومعارفه الذين ألَّفوا في غير التفسير وعلوم القرآن، حتَّى كان مصدرًا مهمًا لكتب الأحاديث وشروحها، وكتب التخريج، وكتب التراجم، وكتب التعريف بالأماكن والبلدان، وكتب الزهد والوعظ، وغيرها.\nومن هذِه المؤلفات:\n١ - \"التوضيح لشرح الجامع الصحيح\" لابن الملقِّن (١).\n٢ - \"فتح الباري شرح صحيح البخاري\" لابن حجر (٢).\n٣ - \"عمدة القارئ شرح صحيح البخاري\" لبدر الدين العيني (٣).\n٤ - \"تنوير الحوالك شرح موطأ مالك\" للسيوطي (٤).\n_________\n(١) ١٠/ ٢٨٢، ١٥/ ٥٩٧، وانظر في فهرس المصنفات المذكورة بكتاب \"التوضيح لشرح الجامع الصحيح\" (مادة \"تفسير الثعلبي\" ٣٥/ ٣٥٨) تحقيق ونشر دار الفلاح للبحث العلمي وتحقيق التراث بالفيوم.\n(٢) ١٠/ ٥٣٨.\n(٣) ١٦/ ١١١، ١١٢، ١١٧، ١١٨، ١١٩، ١٢٢.\n(٤) (ص ٨٥).","vol":"1","page":307},{"text":"٥ - \"نصب الراية لأحاديث الهداية\" للزيلعي (١).\n٦ - \"التلخيص الحبير\" لابن حجر (٢).\n٧ - \"الإصابة في أسماء الصحابة\" لابن حجر (٣).\n٨ - \"لسان الميزان\" لابن حجر أَيضًا (٤).\n٩ - \"الأنساب\" للسمعاني (٥).\n١٠ - \"معجم البلدان\" لياقوت الحموي (٦).\n١١ - \"التوَّابين\" لابن قدامة (٧).\n١٢ - \"شرح شواهد المغني\" للسيوطي (٨).\n\n<span data-type=\"title\" id=toc-327>٣ - العناية به باختصاره:</span>\nمن الدلائل الظاهرة على اهتمام العلماء بتفسير \"الكشف والبيان\" عنايتهم به عن طريق اختصاره وتهذيبه.\nوقد قام بذلك جماعة من العلماء، منهم:\nأ- الإِمام أبو محمَّد الحسين بن مسعود البغوي (ت ٥١٦) في تفسيره المسمَّى \"معالم التنزيل\".\n_________\n(١) ٣/ ٨٥.\n(٢) ٣/ ١٨٣، ٤/ ٤٠.\n(٣) ١/ ٢١٩.\n(٤) ٦/ ٢٢١.\n(٥) ٤/ ٤٣.\n(٦) ٤/ ٣.\n(٧) (ص ٢٧٣).\n(٨) ٢/ ٨٣٩.","vol":"1","page":308},{"text":"قال شيخ الإِسلام ابن تيمية: والبغوي تفسيره مختصر من الثعلبي (١).\nوقد ذكر البغوي في مقدمة تفسيره أن ما نقل فيه من التفسير عن ابن عباس، وأئمة السلف فأكثره مما رواه عن أبي سعيد الشُّريحي تلميذ الثعلبي عن شيخه الثعلبي (٢).\nومن يقارن بين التفسيرين ولو في بعض النصوص يدرك تمامًا أن تفسير البغوي مختصر للكشف والبيان للثعلبي. ويجد عبارة الثعلبي بنصها موجودة في تفسير البغوي. وليس ذلك مقتصرًا على أقوال ابن عباس - ﵄ - وأئمة السلف كما ذكر البغوي في مقدمته. بل يشمل أَيضًا تفسير الثعلبي نفسه لمفردات الآية، ومعانيها، وغير ذلك.\nورغم ذلك نجد بعض الفروق بين التفسيرين، نوجزها فيما يأتي:\n١ - حذف البغوي بعض المصادر التي ذكرها الثعلبي في مقدمة تفسيره.\n٢ - اختار البغوي طرقًا وأسانيد في تلقِّي القراءات، غير التي ذكرها الثعلبي في مقدمته.\n٣ - أورد البغوي في فضائل القرآن أحاديث أخرى مما لم يوردها الثعلبي.\n_________\n(١) \"مجموع فتاوى شيخ الإسلام ابن تيمية\" ١٣/ ٣٥٤، و\"مقدمة في أصول التفسير\" له أَيضًا (ص ٦٦).\n(٢) \"تفسير البغوي\" ١/ ٢٨.","vol":"1","page":309},{"text":"٤ - ذكر شيخ الإِسلام ابن تيمية أنَّ البغوي صان تفسيره من الموضوعات، والبدع.\nفقد سئل ابن تيمية عن أي التفاسير أقرب إلى الكتاب والسنة، الزمخشري، أم القرطبي، أم البغوي، أم غير هؤلاء؟ فأجاب قدَّس الله روحه: وأمَّا التفاسير المسئول عنها، فأسلمها من البدعة والأحاديث الضعيفة البغوي، لكنه مختصر من تفسير الثعلبي، وحذف الأحاديث الموضوعة، والبدع التي فيه، وحذف أشياء غير ذلك (١).\nويقول كذلك: والبغوي مختصر من تفسير الثعلبي، لكنه صان تفسيره عن الأحاديث الموضوعة والآراء المبتدعة (٢).\nولكنَّ السؤال الذي يرد في هذا المقام هو: هل صان البغوي فعلًا كتابه عن كل حديث موضوع، ورأي مبتدع؟\nوالجواب: أنَّ البغوي حاول في مواطن كثيرة نبذ الأحاديث الموضوعة والمنكرة في تفسيره. ومن أهمها ما كان يرويه الثعلبي من فضائل السور في مقدمة كل سورة.\nكما حذف أَيضًا كثيرًا من الأحاديث التي وردت في تفسير الثعلبي من أخبار الشيعة، عند آية ﴿إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ﴾ (٣) وآية ﴿إِنَّمَا يُرِيدُ اللَّهُ\n_________\n(١) \"مجموع الفتاوى\" ١٣/ ٦٨.\n(٢) \"مجموع الفتاوى\" ١٣/ ٣٥٤ وانظر: \"مقدمة في أصول التفسير\" (ص ٦٦).\n(٣) سورة المائدة: (٥٥).","vol":"1","page":310},{"text":"لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ﴾ (١) وهذا عمل ممدوح مشكور.\nأما جانب الإسرائيليات فالثعلبي والبغوي يتفقان في سردها بين مقل ومستكثر (٢).\nفقد اشتمل تفسير البغوي على نقولٍ كثيرة من الإسرائيليات (٣)، مثل الإسرائيليات الواردة في قصة هاروت وماروت (٤).\nوالأخبار التي تتحدث عن قصة أصحاب الكهف (٥).\nومن الأخبار الموضوعة ما ورد في قوله تعالى: ﴿الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ﴾ (٦). قال البغوي: أراد به علي بن أبي طالب - ﵁ - مرَّ به سائل وهو راكع في المسجد فأعطاه خاتمه (٧).\nوقد قرَّر ابن تيمية أن الحديث موضوع باتفاق أهل العلم (٨).\nولذلك قال الدكتور: محمَّد أبو شهبة ﵀ معلقًا على قول ابن تيمية أن البغوي صان تفسيره من الموضوعات والبدع: أما صيانته عن الآراء المبتدعة فمسلَّم، أما أنَّه صانه عن الأحاديث الموضوعة فإن أراد\n_________\n(١) الأحزاب: (٣٣).\n(٢) \"الثعلبي ودراسة كتابه\" ٢/ ٧٥٢، ٧٥٣.\n(٣) البغوي ومنهجه في \"التفسير\" (ص ١٠٩).\n(٤) \"تفسير البغوي\" ١/ ١٠٠، ١٠١.\n(٥) نفس المصدر ٣/ ١٤٥.\n(٦) سورة المائدة: (٥٥).\n(٧) \"تفسير البغوي\" ٢/ ٤٧.\n(٨) \"مقدمة في أصول التفسير\" (ص ٦٧، ٦٨).","vol":"1","page":311},{"text":"الحديث الطَّويل الموضوع في فضائل سورة فمُسلّمَ، وإن أراد غير ذلك فلستُ موافقًا لشيخ الإِسلام؛ لأنه ذكر في كتابه الموضوعات والإسرائيليات بكثرة، اللهم إلا أن يُقال: إنَّه أقلّ من تفسير الثعلبي في الموضوعات والإسرائيليات (١).\nوالإمام البغوي كان في تفسيره مع ركب المفسرين في إيراد الإسرائيليات، والأحاديث غير الصحيحة، ولم يسلك مسلك المحدثين في هذا، رغم أنَّه كان من علماء الحديث البارزين. وهو في هذا يتبع أصل كتابه تفسير \"الكشف والبيان\" الذي اعتمده أصلًا له، وتناوله بالاختصار والتهذيب، وبالزيادة والإضافة.\nوالحاصل أنَّ البغوي باختصاره لتفسير الثعلبي قد أَبان عن أهمية هذا التفسير الذي اتخذه أصلًا له. وهو -أعني البغوي- وإن حاول التعديل نوعًا ما في \"الكشف والبيان\" إلا أنَّه مع ذلك تبقى معظم مادة تفسير البغوي إنما هي من تفسير الثعلبي \"الكشف والبيان\"، وهو برهان واضح على أهمية \"الكشف والبيان\" وقيمته العلمية العالية.\nب- ولم يكن الإِمام البغوي هو الوحيد الذي قام باختصار \"الكشف والبيان\" بل قام غيره أَيضًا بهذا العمل، حيث اختصره: ابن أبي رندقة محمَّد بن الوليد بن محمَّد القُرشيّ الطرطوشي (ت ٥٢٠ هـ) بعنوان \"مختصر الكشف والبيان في تفسير القرآن للثعلبي\".\n_________\n(١) \"الإسرائيليات والموضوعات في كتب التفسير\" (ص ١٢٨).","vol":"1","page":312},{"text":"وقد رواه ابن خير الإشبيلي في \"فهرست ما رواه عن شيوخه\" حيث رواه عن شيخه ابن العربي (١).\nوهذا المختصر يوجد مخطوطًا (٢).\nج- واختصره كذلك أبو محمَّد بهزاد بن عليّ، بعنوان \"مختصر تفسير الثعلبي\". وهو مخطوط أَيضًا (٣).\nد- وله أَيضًا مختصر بعنوان \"مختصر الكشف والبيان في تفسير القرآن\" وهو مخطوط. ومؤلفه مجهول (٤).\n\n<span data-type=\"title\" id=toc-328>٤ - العناية والاهتمام به بوضع الحواشي عليه:</span>\nحيث وضع عبد القادر بن أبي القاسم بن عبد الله الحسيني العراقي (ت ١٢٨٨ هـ) حاشيةً عليه بعنوان \"حاشية على الكشف والبيان للثعلبي\".\nوهذِه الحاشية موجودة مخطوطة (٥).\n\n<span data-type=\"title\" id=toc-329>٥ - الاعتناء به بالجمع بينه وبين غيره:</span>\nلم تقف جهود العلماء في الاهتمام بهذا الكتاب عند روايته أو النقل عنه، أو اختصاره، أو نحو ذلك، بل تعدى اهتمامهم به إلى الجمع بينه وبين غيره من الكتب كما فعل أبو السعادات ابن الأثير\n_________\n(١) \"فهرست ابن خير\" (ص ٥٣).\n(٢) \"تاريخ الأدب العربي لبروكلمان\" ١/ ٥٩٢ \"الفهرس الشامل\" ١/ ١٥٠.\n(٣) \"الفهرس الشامل\" ٢/ ٨٤٤.\n(٤) المصدر نفسه ١/ ٨٨.\n(٥) المصدر نفسه ٢/ ٨١٥.","vol":"1","page":313},{"text":"في كتابه \"الإنصاف في الجمع بين الكشف والكشاف\"، أخذه من تفسيري الثعلبي والزمخشري، كما قال ابن خِلِّكان (١).\n\n<span data-type=\"title\" id=toc-330>٦ - الرحلة لسماع هذا التفسير:</span>\nأهمية كتاب \"الكشف والبيان\" وقيمته العلمية، دعت العلماء إلى أن يرحلوا إليه لسماعه. ومن هؤلاء الإِمام أبو سعد السمعاني، ورفيقه أبو الحسن المرادي اللذان رحلا لسماع هذا التفسير. حيث يقول السمعاني في \"أنسابه\" عند ترجمة صاحبه وصديقه أبي الحسن المرادي: وخرجنا صُحبةً واحدة إلى نوقان طوس، لسماع كتاب التفسير لأبي إسحاق الثعالبي (٢).\n\n<span data-type=\"title\" id=toc-331>٧ - العناية به بحفظه:</span>\nبلغت عناية العلماء بهذا التفسير إلى حدِّ حفظه. كما حصل من أبي محمَّد محمَّد بن عباس الخُوارزمي العباسي فقد ذكره السبكي في \"طبقات الشافعية\" وذكر أن ولده ذكر في كتابه \"تاريخ خوارزم\" أنَّ أباه كان يحفظ \"تفسير الثعلبي\" حيث قال: وحفظ تفسير الثعلبي جميعه، فكان إذا سُئل في مجلسه عن عشر آيات، في مواضع متفاوتة، ذكر تفسيرها باختلاف أقوال المفسرين، من غير غلَط ولا خطأ.\nوكان الخوارزمي حافظًا، يحفظ كتبًا أخرى ويستحضرها\n_________\n(١) \"وفيات الأعيان\" ٤/ ٧. وانظر: \"أبجد العلوم\" ٣/ ١٢.\n(٢) \"الأنساب\" للسمعاني ٤/ ٣٦٩، و\"سير أعلام النبلاء\" للذهبي ٢٠/ ١٨٨.","vol":"1","page":314},{"text":"ويس تظهرها، كما ذكر ذلك ابنه عنه (١).\n\n<span data-type=\"title\" id=toc-332>٨ - كثرة نسخ الكتاب:</span>\nمن الدلالات الواضحة على أهمية هذا التفسير، والاهتمام الكبير به من قبل العلماء وطلاب العلم: كثرة النُّسخ الخطية لهذا الكتاب. فقلما تجد مكتبة من المكتبات، أو خزانةً من خزائن المخطوطات تخلو من نسخة خطية لهذا التفسير، أو لجزءٍ منه.\nيدرك ذلك كل من نظر في فهارس المخطوطات، واطلع على ذلك الكم الهائل من مخطوطات الكتاب (٢).\nالأمر الذي يدل على أهمية هذا الكتاب، واهتمام أهل العلم به.\n* * *\n\n*<span data-type=\"title\" id=toc-333> المطلب الرابع: المآخذ على تفسير \"الكشف والبيان\" ومناقشتها</span>\nوبعد أن بيَّنا أهمية تفسير \"الكشف والبيان\" ومكانته وقيمته العلميَّة، وذكر ما قاله عنه العلماء من ميزات، نعرض هنا أهم ما عابوا به الكتاب على بساط البحث؛ لنتبيَّن بعد ذلك ما قيل فيه من حقٍّ فيُقبل، وما قيل فيه من خطأ فنردُّه، ونبرئ ساحة الثعلبي منه.\n\n<span data-type=\"title\" id=toc-334>١ - روايته للأحاديث الموضوعة والواهية</span>\n_________\n(١) \" طبقات الشافعية الكبرى\" ٦/ ١٠٧، ١٠٨.\n(٢) \"الفهرس الشامل\" ١/ ٨٣ وما بعدها. حيث استوعب عددًا كبيرًا من نسخ الكتاب الخطيَّة.","vol":"1","page":315},{"text":"وقد سجَّل العلماء هذا المأخذ على الثعلبي ونقدوه فيه ومن هؤلاء ابن الجوزي حيث يقول ﵀ عنى\"الكشف والبيان\": ليس فيه ما يُعاب به إلا ما ضمَّنه من الأحاديث الواهية التي هي في الضعف متناهية، خصوصًا في أوائل السور (١).\nويقول شيخ الإسلام ابن تيمية ﵀ وهو من أوسع من تكلَّم في الثعلبي وتفسيره: لقد أجمع أهل العلم بالحديث أنَّه -أي: الثعلبي- روى طائفة من الأحاديث الموضوعة، كالحديث الذي يرويه في أول كل سورة، وأمثال ذلك، ولهذا يقال: هو كحاطب ليل (٢).\nويقول ﵀: والثعلبي هو في نفسه كان فيه خير ودين، وكان حاطب ليل، ينقل ما وجد في كتب التفسير من صحيح وضعيف وموضوع (٣).\nويقول الكتَّاني في \"الرسالة المستطرفة\" عند الكلام عن الواحدي تلميذ الثعلبي: ولم يكن له ولا لشيخه الثعلبي كبير بضاعة في الحديث، بل في تفسيرهما وخصوصًا الثعلبي أحاديث موضوعة وقصص باطلة (٤).\nولا شكَّ أن الثعلبي ﵀ عليه قد أخطأ في رواية هذِه\n_________\n(١) نقله عنه ابن تغري بردي في \"النجوم الزاهرة\" ٤/ ٢٨٣.\n(٢) \"منهاج السنة النبوية\" ٤/ ٤. وانظر أَيضًا نفس الكتاب ٤/ ٨٢.\n(٣) \"مجموع الفتاوى\" ١٣/ ٣٥٤.\n(٤) \"الرسالة المستطرفة\" (ص ٦٩).","vol":"1","page":316},{"text":"الموضوعات التي ذكرها في فضائل السور وفي غيرها من الروايات الأخرى.\nولقد أساء بروايتها إلى تفسيره. لا سيما تلك الموضوعات التي رواها من الأحاديث التي وضعها الشيعة في علي - ﵁ -.\nولذلك فإن شيخ الإِسلام ابن تيمية أكثر من ذكر الثعلبي وتفسيره في كتابه العظيم \"منهاج السنة النبوية في نقض كلام الشيعة والقدرّيَة\"، والذي كان ردًّا على الرافضي يوسف بن مطهر الحِلِّي في كتابه \"منهاج الكرامة\"، وذلك لأنَّ الرافضي كان يعتمد في كتابه على ما يذكره ويرويه الثعلبي في \"الكشف والبيان\"، ممَّا جعل شيخ الإِسلام ينبِّه على ذلك، منوِّهًا بتفسير الثعلبي، مبينًا ماله وما يؤخذ عليه حتَّى لا يغترَّ غِرٌّ بما يقوله ذلك الرافضي.\nومما قاله شيخ الإِسلام في هذا: وقد أجمع أهل العلم بالحديث على أنَّه لا يجوز الاستدلال بمجرَّد خبر يرويه الواحد من جنس الثعلبي، والنقَّاش، والواحدي، وأمثال هؤلاء المفسرين، لكثرة ما يروونه من الحديث، ويكون ضعيفًا، بل موضوعًا (١).\nيقول الدكتور محمَّد حسين الذهبي عن الثعلبي: اغترَّ بكثير من الأحاديث الموضوعة على ألسنة الشيعة فسوَّد بها كتابه دون أن يشير إلى وضعها واختلاقها، وفي هذا ما يدل على أنَّ الثعلبي لم يكن له\n_________\n(١) \"منهاج السنة\" ٤/ ٤.","vol":"1","page":317},{"text":"باع في معرفة صحيح الأخبار من سقيمها (١).\n\n<span data-type=\"title\" id=toc-335>ويمكن الاعتذار للثعلبي وتخفيف التَّبعة عليه في ذلك بأن يقال: </span>إنَّ المسلك الذي سلكه قد سلكه غيره من المفسرين، بل والمحدثين أَيضًا، وهم يعتقدون أنَّهم عندما يروون المرويات بما فيها الموضوعات بالسند تكون عهدتهم قد برئت من باب: أنَّ من أسند لك فقد أحالَك، ومن حَمل إليك فقد حمَّلك مؤنة البحث عنه، والحكم عليه.\nفها هو الإِمام الحافظ الجليل أبو القاسم الطبراني صاحب \"المعاجم\" وغيرها يُعاب بنحو ما عيب به أبو إسحاق الثعلبي، فينبري الحافظ ابن حجر للدفاع عنه، مبيِّنًا هذا الأمر حيث يقول في معرض كلامه عن الطبراني: وقد عاب عليه إسماعيل بن محمَّد بن الفضل التيمي جمعه لأحاديث بالأفراد مع ما فيها من النكارة الشديدة، والموضوعات، وفي بعضها القدح في كثير من القدماء من الصحابة وغيرهم، وهذا أمر لا يختص به الطبراني، فلا معنى لإفراده اليوم، بل أكثر المحدثين في الأعصار الماضية من سنة مئتين وهلُمَّ جرَّا إذا ساقوا الحديث بإسناده اعتقدوا أنهم برؤوا من عهدته، والله أعلم (٢).\nوإذا كان هذا بالمحدثين الذين يفتِّشون في الأسانيد، ويميزون بين\n_________\n(١) \"التفسير والمفسِّرون\" ١/ ٢٣٣.\n(٢) \"لسان الميزان\" ٣/ ٧٥.","vol":"1","page":318},{"text":"الثقات والضعفاء، والصحيح والسقيم، فكيف بالمفسرين الذين هم أقل منهم في هذا الشأن؟ ! ويتكلَّم الحافظ العراقي عن حديث أُبيّ الموضوع في \"فضائل السور\" وهو من أكثر وأشهر ما عيب على الثعلبي اعتمادهُ فيقول: وكلُّ من أودع حديث أُبي المذكور تفسيرَه كالواحدي والثعلبي والزمخشري مخطئ في ذلك، لكن من أبرز إسناده منهم كالثعلبي والواحدي فهو أبسط لعذره إذ أحال ناظره على الكشف عن سنده، وإن كان لا يجوز له السكوت عليه من غير بيانه (١).\n\n<span data-type=\"title\" id=toc-336>وقفة:</span>\nنسب بعض العلماء رواية الثعلبي للموضوعات والأحاديث الواهيات إلى عدم تمييزه بين الصحيح والسقيم. ومن هؤلاء أبو الفرج بن الجوزي حيث قال عند كلامه على حديث أُبي الموضوع في فضائل القرآن: وقد فرَّق هذا الحديث أبو إسحاق الثعلبي في تفسيره. . وتبعه أبو الحسن الواحدي في ذلك، ولا أعجب منهما لأنهما ليسا من أصحاب الحديث (٢).\n\n<span data-type=\"title\" id=toc-337>والحقيقة </span>أنَّ الثعلبي ﵀ كان حافظًا راويًا للأسانيد، وكان يروي بإسناده الأحاديث والآثار والأقوال، حتَّى الأشعار. ولكن يصعب القول بأنَّ أَبا إسحاق كان من الذين يكثرون من نقد\n_________\n(١) \"التبصرة والتذكرة\" ١/ ٢٧١، ٢٧٢.\n(٢) \"الموضوعات الكبرى\" ١/ ٢٤٠.","vol":"1","page":319},{"text":"الأسانيد، والتفتيش عن حال رواتها، وكان له قدم راسخة في هذا الشأن، لكنَّ ذلك لا يعني جهل الثعلبي بهذا الفن، ولا يعني ذلك عدم تمييزه بين الصحيح والسقيم، إذ إنَّ ذلك لا يمكن أنْ يتأتى مع ما نراه في تفسيره في بعض المواضع من نقده لبعض الرواة، وتضعيفه لبعض الأحاديث.\nمثل نقده لحديث عبد الله بن شداد بن الهاد عن جابر بن عبد الله مرفوعًا: من صلى خلف إمام كانت قراءة الإِمام له قراءة.\nوحديث جابر الجعفي عن أبي الزُّبير عن جابر مرفوعًا قال: من كان له إمام فقراءته له قراءة.\nقال أبو إسحاق: فأمَّا حديث عبد الله بن شداد: فهو مرسل رواه شعبة والثوري وزائدة وابن عيينة وأبو عوانة وإسرائيل وقيس وجرير وأبو الأحوص مرسلًا، والمرسل لا تقوم به حجة، والوليد بن حماد وأبو الحسن (من رواة الحديث) لا يُدرى من هما.\nوأما خبر جابر الجعفي فإنَّه ساقط، قال زائدة: جابر كذَّاب. وقال أبو حنيفة ما رأيتُ أكذب من جابر. وقال ابن عيينة: كان جابر يؤمن بالرجعة.\nوقال شعبة: قال لي جابر: دخلت على محمد بن على فسقاني شربة وحفظتُ عشرين أَلْف حديث.\nولا خلاف بين أهل النقل في سقوط الاحتجاج بحديثه.\nوهكذا نرى أنَّ الثعلبي له مشاركة في نقد المرويات. ولذلك يصعب","vol":"1","page":320},{"text":"علينا القول بأنه لا يميِّز بين الصحيح والسقيم. ويرجِّح القول بأنَّ ذكره للموضوعات ونحوها إنما هو اعتماد على روايته لها بالإسناد، وقد حصل هذا لمحدّثين أمثال الطبراني كما سبق والله أعلم.\n\n<span data-type=\"title\" id=toc-338>٢ - توسُّعه في ذكر الإسرائيليات:</span>\nمن المشهور عن الثعلبي أنَّه يُكثر في تفسيره \"الكشف والبيان\" من الإسرائيليات (١)، وهي من سمات هذا التفسير.\nيقول شيخ الإِسلام ابن تيمية: الثعلبي والواحدي وأمثالهما، هؤلاء من عادتهم يروون ما رواه غيرهم، وكثير من ذلك لا يعرفون: هل هو صحيح، أم ضعيف؟ ويروون من الأحاديث الإسرائيليات ما يعلم غيرهم أنَّه باطل في نفس الأمر، لأن وظيفتهم النَّقل لِما نُقل، أو حكايته أقوال النَّاس، وإن كان كثير من هذا وهذا باطلًا، وربَّما تكلَّموا على صحة بعض المنقولات وضعفها، ولكن لا يطردون هذا ولا يلتزمون (٢).\nوالثعلبي بالفعل أكثر من الإسرائيليات في تفسيره، وتوسَّع في هذا الباب، ولعل مردَّ ذلك إلى أن الثعلبي بالإضافة إلى أنَّه مفسِّر كان أخباريًا مؤرِّخًا، يدل على ذلك كتابه في قصص الأنبياء المسمَّى \"عرائس المجالس\"، فقد حوى هذا الكتاب الكثير من الإسرائيليات\n_________\n(١) تنويه للقارئ الكريم: عند مطالعة الإسرائيليات في \"الكشف والبيان\" قد تجد المحقق يحكم عليها بالصحة، والحكم للإسناد وليس المتن.\n(٢) \"منهاج السنة\" ٤/ ٨٤.","vol":"1","page":321},{"text":"في قصص الأنبياء عليهم الصلاة والسلام وأحوال الأمم السابقة.\nيقول الدكتور الذهبي: ثم إنَّ هناك ناحية أخرى يمتاز بها هذا التفسير، هي التوسع إلى حد كبير في ذكر الإسرائيليات، بدون أن يتعقَّب شيئًا من ذلك أو ينبِّه على ما فيه رغم استبعاده وغرابته، وقد قرأت فيه قصصًا إسرائيليًا نهاية في الغرابة (١).\n\nوالحقيقة أنَّ الثعلبي بصنيعه هذا لم ينفرد أو يشذ عن ركب المفسرين، إذ لم يخل كتاب من كتب التفسير من الإسرائيليات كما سبق عند الكلام عن ذلك في منهج المصنف وعلى رأس هؤلاء الإمامان أبو جعفر الطبري، وابن أبي حاتم، وهما الإمامان الناقدان البصيران بالصحيح والسقيم.\nوكثير من الإسرائيليات التي ذكرها الثعلبي قد ذكرها قبله ابن جرير الطبري وغيرهُ (٢).\nفقصة هاروت وماروت، وقصة آدم وحواء وخروجهما من الجنَّة وإهباطهما إلى الأرض، وغير ذلك، معظم رواياتها الموجودة في \"الكشف والبيان\" نقلها المفسرون قبله وبعده.\nحتَّى البغوي الذي اختصر \"الكشف والبيان\" وذكر عنه بعض العلماء أنَّه صان كتابه مما وقع فيه الثعلبي هو الآخر قد وقع في\n_________\n(١) \"التفسير والمفسرون\" ١/ ٢٣١.\n(٢) انظر: \"ابن جرير الطبري ومنهجه في التفسير\" د. محمد بكر إسماعيل (ص ٥٢) وما بعدها.","vol":"1","page":322},{"text":"إسرائيليات، وموضوعات، وغيرها (١).\nيقول الدكتور محمد أبو شهبة: والخلاصة أنَّ كتب التفسير ما عدا القليل منها سواء منها ما كان بالمأثور صرفًا، أو غلب عليه المأثور، أو كان بالرأي والاجتهاد، لم تخل غالبًا من الإسرائيليات الباطلة، والأحاديث الموضوعة والواهية (٢).\nثم إن الثعلبي أسند كثيرًا من هذِه الإسرائيليات بإسناده فيكون قد أبرأ عهدته. وإن كان ينبغي عليه أن ينبِّه على ما يقتضي التنبيه عليه، مما يمس عصمة الأنبياء، ونحوه.\nيقول العلامة القاسمي في مقدمة تفسيره \"محاسن التأويل\" وقد رأيتُ مَّمن يدَّعي الفضل الحط من كرامة الإِمام الثعلبي -قدَّس الله سرَّه العزيز- لروايته الإسرائيليات، وهذا وايم الحق من جحد مزايا ذوي الفضل ومعاداة العلم، على أنَّه قُدِّس سرُّه ناقل عن غيره، وراوٍ ما حكاه بالأسانيد إلى أئمة الأخبار. وما ذنب مسبوقٍ بقولٍ نقله باللفظ وعزاه لصاحبه؟ فمعاذًا بك اللهمَّ من هضيمة السلف.\nوقد رأيتُ له في تاريخ القاضي ابن خلِّكان ترجمة عالية أحببتُ إثباتها هنا، تعريفًا بمقامه لدى الجاهل به. . ثم ذكر ترجمته من \"وفيات الأعيان\" ثم قال: والقصد أنَّ الصالحين كانوا يتقبَّلون الروايات على علاتها للملاحظة المارَّة، لصفاء سريرتهم، فلا ينبغي\n_________\n(١) سبق بيان ذلك.\n(٢) \"الإسرائيليات والموضوعات في كتب التفسير\" (ص ١٤٧).","vol":"1","page":323},{"text":"إلا تفنيد الموضوع منها، لا الحط من مقامهم وقرض أعراضهم، كيف وقد تلقَّى الصحابة ومَن بعدهم الإسرائيليات وحكَوها، بل بعضهم اقتنى أسفارها، وأدمن مطالعتها، لما استبان له من البشائر النبويَّة، وتحقق تحريفهم (١).\n\n<span data-type=\"title\" id=toc-339>٣ - اعتماده على بعض الروايات الواهية في التفسير:</span>\nروى الثعلبي في مقدمة تفسيره \"الكشف والبيان\" تفسير ابن عباس من عدة طرق بإسناده الخاص.\nوقد روى عن ابن عباس الطرق الثابتة عنه. وروى كذلك الطرق الواهية عن ابن عباس، فقد روى عنه أوهى الطرق إليه في التفسير، وهي رواية الكلبي عن أبي صالح عن ابن عباس. ورواها عن الكلبي من عدة طرق، من ضمنها أوهى هذِه الطرق وهي رواية السدي الصغير، عن الكلبي، عن أبي صالح، عن ابن عباس (٢). وهي سلسلة الكذب كما قال السيوطي. ولذلك عدل عن هذِه الرواية ابن جرير، وابن أبي حاتم، وغيرهما من المفسرين. وكان الواجب على الثعلبي العدول عن هذِه الرواية وإن كان قد رواها بالإسناد.\nومن الروايات التي اعتمدها الثعلبي وهي واهيةٌ عن ابن عباس أَيضًا: التفسير الذي يرويه موسى بن عبد الرحمن الصنعاني، عن\n_________\n(١) \"محاسن التأويل\" ١/ ٤١، ٤٢.\n(٢) انظر الأسانيد (٧، ٨، ٩، ١٠، ١١، ١٢، ١٣، ١٤، ١٥) وغيرها، وقد تمت هناك دراسة هذِه الأسانيد. وذكر أقوال العلماء في رواية الكلبي.","vol":"1","page":324},{"text":"عبد الملك بن جريج، عن عطاء بن أبي رباح عن ابن عباس.\nقال الحافظ ابن حجر: ومن التفاسير الواهية لوهاء رواتها التفسير الذي جمعه موسى بن عبد الرحمن الثقفي الصناعاني، وهو قدر مجلدين يُسنِده إلى ابن جريج عن عطاء عن ابن عباس، وقد نسب ابن حبان موسى هذا إلى وضع الحديث، ورواه عن موسى عبد الغني بن سعيد الثقفي وهو ضعيف (١).\nومن التفاسير الواهية كذلك: تفسير مقاتل بن سليمان يرويه عنه أبو عصمة نوح بن أبي مريم، الوضاع الذي وضع حديث فضائل القرآن. ويمكن الاعتذار للثعلبي بما اعتُذر له به في المأخذ الأول، وهو أنَّه روى هذِه التفاسير بالإسناد. وإن كان الأولى بأبي إسحاق أن يكون قد نزَّه تفسيره عنها.\n\n<span data-type=\"title\" id=toc-340>٤ - عدم تبيين الراوي عن ابن عباس وغيره أحيانًا:</span>\nعرفنا فيما سبق أن الثعلبي روى عن ابن عباس من عدة طرق، منها المقبول، ومنها الساقط الواهي.\nوالثعلبي يورد في ثنايا تفسيره أقوالًا كثيرةً لابن عباس. بدون إسناده، لأنه ذكر أسانيده في مقدمة تفسيره، فيحذف الإسناد كاملًا ولا يذكر حتى الراوي عن ابن عباس، وبهذا لا يدري من أي الطرق عن ابن عباس، هل هو من الطرق الصحيحة؟ أم من غيرها؟ ولا\n_________\n(١) \"العُجاب في بيان الأسباب\" ١/ ٢٢٠. وانظر تفصيل القول في هذا التفسير عند الإسناد (٤).","vol":"1","page":325},{"text":"يمكن معرفة ذلك إلا بتخرج الأثر -إن وُجد من يرويه بالسند - وهذا مسلكٌ وَعِرٌ في معرفة الراوي عن ابن عباس.\n\n<span data-type=\"title\" id=toc-341>٥ - جمع روايات الثِّقات والضعفاء في القصة الواحدة، وسوقها مساقًا واحدًا دون فصل أو تمييز، حتَّى لا يُدرى خبر الثقة من غيره:</span>\nعند قوله تعالى: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾ [البقرة: ٢٨٦] قال الثعلبي: روت الرواة بألفاظ مختلفة، فقال بعضهم: لما نزلت هذِه الآية جاء أبو بكر وعمر وعبد الرحمن بن عوف ومعاذ بن جبل وناس من الْأَنصار فجثوا على الركب وقالوا: والله يَا رسول الله ما نزلت آية أشد علينا من هذِه الآية. . إلخ.\nقال الثعلبي: وهذا قول ابن مسعود وأبي هريرة وعائشة وابن عباس. . وسرد جماعة من التابعين وأتباعهم.\nقال الحافظ ابن حجر معلِّقًا على هذا الصنيع: وهذا من عيوب كتابه ومَن تبعه عليه، يجمعون الأقوال عن الثِّقات وغيرهم ويسوقون القصة مساقًا واحدًا على لفظ من يُرمى بالكذب أو الضعف الشديد، ويكون أصل القصة صحيحًا، والنكارة في ألفاظ زائدة كما في هذِه القصة، من تسمية الذين ذُكروا، وفي كثير من الألفاظ التي نُقلت، والسياق في هذِه بخصوصها إنما هو لبعضهم (١).\n* * *\n_________\n(١) \"العُجاب في بيان الأسباب\" ١/ ٦٥٤.","vol":"1","page":326},{"text":"مبالغة بعض المعاصرين في نقد الثعلبي وتفسيره\nقام بعض المعاصرين بذم تفسير\"الكشف والبيان\" للثعلبي بعبارات قاسية، وأحكام عامة من يطالعها لأول وهلة يعتقد أنَّ هذا الكتاب لا خير فيه ألبتة.\nومن هؤلاء الدكتور محمَّد حسين الذهبي، حيث يقول في كتابه \"التفسير والمفسِّرون\" عن الثعلبي: ليته إذ ادعى في مقدمة تفسيره أنَّه لم يعثر في كتب من تقدَّمه من المفسرين على كتاب جامع مهذَّب يعتمد، أخرج لنا كتابه خاليًا مما عاب عليه المفسرين، ليته فعل ذلك، إذًا لكان قد أراحنا وأراح النَّاس من هذا الخلط والخبط الذي لا يخلو منه موضع من كتابه (١).\nونحن نتمنى كذلك ما تمنَّاه الذهبي على الثعلبي، ولكننا لا نوافق الذهبي في أن تفسير الثعلبي لم يخل في موضع منه من \"الخلط والخبط\"، ونرى أن هذا الإطلاق مبالغة ظاهرة. فالكتاب في مواضع كثيرة منه قد تضمن علومًا نافعة وفوائد جمة، وفنونًا متنوعة. كما سبق في بيان منهج المؤلف، وبيان أهمية الكتاب وقيمته العلمية.\nوالدكتور الذهبي لم يستقرئ الكتاب كاملًا حتَّى يكون حكمه شاملًا، بل حكم على الكتاب من خلال النسخة الأزهرية الناقصة، والتي تنتهي بتفسير سورة الفرقان، وقد ذكر ذلك في كتابه.\n_________\n(١) \"التفسير والمفسرون\" ١/ ٢٣٤.","vol":"1","page":327},{"text":"وإضافةً إلى الذهبي قام أَيضًا بعض المعاصرين بذم الكتاب ونقده، والتزهيد فيه، والحط من قدره (١).\nوالحق أنَّه لا ينبغي إهدار ما في الكتاب من الفوائد الجمَّة، والمنافع العظيمة من أَجل صنيعٍ لم ينفرد الثعلبي به، بل شاركه معظم المفسرين الذين طُبعت كتبهم، واستفاد منها النَّاس، ولم يلحقها من الذم والنقد ما لحق \"تفسير الثعلبي\" رغم أنَّ جُلَّهم قد استفاد منه، ونقل عنه واقتبس منه، ورغم أن الثعلبي تميز عليهم بالإسناد، مثل الزمخشري، والقرطبي، وأبي حيان، وغيرهم (٢).\nولذلك عندما تقرأ عبارات العلماء المتقدمين الذين هم أقرب إلى الكتاب ومؤلفه وأبصر به ترى البون شاسعًا بين عبارتهم المتأنية الموضوعية، وبين عبارات بعض المتأخرين التي تتَّسم بالتعميم والعجلة.\nفهذا عبد الغافر الفارسيّ بلديُّ الثعلبي يقول عن الثعلبي وتفسيره \"الكشف والبيان\": صاحب التصانيف الجليلة من التفسير الحاوي لأنواع الفوائد من المعاني والإشارات وكلمات أرباب الحقائق\n_________\n(١) انظر: \"الإسرائيليات والموضوعات\" لأبي شهبة (ص ١٢٦)، \"الإسرائيليات وأثرها في كتب التفسير\" للدكتور رمزي نعناعة (ص ٢١٥)، \"المفسرون بين التأويل والإثبات \" للدكتور المغراوي ٢/ ٥، وابن جُزي ومنهجه في \"التفسير\" ١/ ٢٤٨.\n(٢) راجع ما قيل عن أهمية الكتاب، واستفادة العلماء منه، ونقلهم عنه، في أول هذا المبحث.","vol":"1","page":328},{"text":"ووجوه الإعراب والقراءات (١).\nويقول ابن خلِّكان عن الثعلبي: صنَّف التفسير الكبير الذي فاق غيره من التفاسير (٢).\nوما أجمل ما قاله شيخ الإِسلام ابن تيمية عندما سئل عن بعض كتب التفسير فأجاب عن ذلك وختم جوابه بكلام نفيس حيث قال: وإن كان كلُّ هذِه الكتب لا بد أن يشتمل على ما يُنقَد، لكن يجب العدل، بينها، وإعطاء كل ذي حق حقَّه (٣).\n* * *\n_________\n(١) \"المنتخب من السياق لتاريخ نيسابور\" (١٩٧).\n(٢) \"وفيات الأعيان\" ١/ ٩٩.\n(٣) \"مجموع الفتاوى\" ١٣/ ٣٨٧.","vol":"1","page":329},{"text":"<span data-type=\"title\" id=toc-342>الفصل الثالث منهج التحقيق والتنسيق ووصف المخطوطات</span>\nوفيه مبحثان:\nالمبحث الأول: منهج التحقيق والتنسيق.\nوفيه مطلبان:\n* المطلب الأول: منهج التحقيق.\n* المطلب الثاني: منهج التنسيق.\nالمبحث الثاني: وصف المخطوطات.\n* * *","vol":"1","page":331},{"text":"<span data-type=\"title\" id=toc-343>المبحث الأول منهج التحقيق والتنسيق</span>\n*<span data-type=\"title\" id=toc-344> المطلب الأول: منهج التحقيق:</span>\n<span data-type=\"title\" id=toc-345>أولًا: نسخ المخطوط والمقابلة:</span>\n١ - نسخ نسخة الأصل حسب قواعد الخط والإملاء الحديثة، بعد قراءة دقيقة ومتأنية.\n٢ - مقابلة النسخة الأصل بالنسخ الأخرى مقابلة دقيقة، وإثبات أهم الفروق تحاشيًا لإثقال الحواشي بما لا فائدة فيه.\n٣ - إذا اقتضى الأمر إثبات شيء من النسخ الأخرى في المتن أثبتناه، ونبهنا على ذلك في الحاشية.\n٤ - ذكر التعليقات والحواشي الموجودة على هوامش النسخ الأخرى إن وجدت.\n٥ - وضعنا الآيات القرآنية بين قوسين مزركشين هكذا ﴿﴾، مع ذكر اسم السورة ورقم الآية.\n٦ - ترقيم الروايات المسندة الواردة سواءً كانت حديثًا أو أثرًا، أو قراءة، أو بيتًا من الشعر.\n٧ - وضع رقم الآية المفسرة عند بداية تفسيرها.\n\n<span data-type=\"title\" id=toc-346>ثانيًا: تخريج الأحاديث والآثار:</span>\n١ - تخريج الأحاديث تخريجًا موسعًا، متبعين ما يأتي: ذكر من","vol":"1","page":333},{"text":"أخرجه عن المصنف، أو من طريقه، ثم من تابع المصنف، ثم من تابع شيوخه، وهكذا، ونقدم في ترتيب مصادر التخريج: البخاري، ثم مسلمًا، ثم أصحاب السنن الأربعة، والدارمي، ثم الإِمام أَحْمد، ثم البقية على الترتيب الزمني للمصنفين.\n٢ - إن كان الحديث في الصحيحين اكتفينا بعزوه إليهما ثم السنن الأربعة بذكر اسم الكتاب والباب والجزء والصفحة والرقم إن وجد، وقد يُخرج الحديث من كتب أخرى لأسباب تتعلق بلفظه أو طريقه، وإن لم يكن فيهما توسعنا في تخريجه مستشهدين بأقوال العلماء في رده أو قبوله.\n٣ - غالبًا لا نذكر في المتابعات والشواهد الاختلاف في ألفاظ الحديث، ونستعيض عن ذلك بقولنا: بمثله، أو بنحوه، أو بمعناه.\n\n<span data-type=\"title\" id=toc-347>ثالثًا: دراسة الأسانيد:</span>\n١ - ترجمة رجال الأسانيد ترجمة موسعة، وقد اتبعنا فيها ما يأتي:\n- ذكر اسمه كاملًا، ونسبه، وكنيته، وبلده، ووفاته، والخلاف فيها إن وجد، مع ذكر طبقته إن لم تعرف سنة وفاته.\n- إن كان الرجل متفقًا على توثيقه أو تضعيفه، نكتفي بحكم الحافظ ابن حجر في \"التقريب\" مع الإشارة إلى بعض مصادر ترجمته المطولة، وإن كان مختلفًا فيه، نحاول ذكر جميع ما قيل فيه إن كانت الأقوال قليلة، أو نختار أهم الأقوال إن كانت كثيرة، ونبدأ بذكر أقوال المعدلين، ثم أقوال المجرحين، ثم نختم بذكر قول","vol":"1","page":334},{"text":"الذهبي -إن وجد- ثم قول الحافظ في \"التقريب\". ونعتمد قول الحافظ ثم الذهبي ثم باقي علماء الجرح والتعديل.\nوإن اختلفت فيه الأقوال ولم نتمكن من الترجيح نقول: مختلف فيه. وإن لم نجد له ترجمة نقول: لم أجده، وإن اشتبه علينا الاسم ولم نتمكن من تحديده نقول: لم يتبين لي من هو.\nوننبه أنَّه بسبب تدليس المصنف في الأسماء كان يصعب علينا التمييز بينها فكان مرة يذكر الراوي منسوبًا لجده أو لجد جده، أو بالكنية فقط، ابتداءً من أسماء شيوخه إلى من دون الصحابي، علمًا بأنه من الممكن أن نجد في الطَّبقة الواحدة أكثر من راوٍ بنفس الاسم.\nوأحيانًا يذكر المصنف الراوي في موضع باسم مختصر، ثم يذكر الاسم كاملًا في موضع آخر.\n- نذكر اسم الرجل فقط إذا تكرر مع ذكر القول الراجح فيه من حيث الجرح والتعديل.\n٢ - ترجمة الأعلام المذكورة غير رجال الأسانيد في الموضع الأول الذي وردوا فيه؛ مبرزين بعض مناقبهم وفضائلهم.\n٣ - الحكم على أسانيد المصنف بالصحة، أو الحسن، أو الضعف، أو الوضع؛ إلا إن كان في الإسناد رجل لم نظفر له بترجمة، أو لم أجد فيه جرحًا ولا تعديلًا، فإنا لا نحكم على الإسناد خشية أن يكون كذابًا، أو متروكًا، ونقول عوضًا عن ذلك: في إسناده فلان لم نجد له ترجمة، أو لم نجد فيه جرحًا ولا تعديلًا.","vol":"1","page":335},{"text":"وننبه هنا على أن الحكم على الإسناد بالصحة أو الرد لا يعني صحة الحديث أو ضعفه، فهناك أحاديث صحيحة حكمنا عليها بالضعف لضعف إسناد المصنف، وأحيانًا نشير إلى وجود طرق أخرى صحيحة للحديث غير طريق المصنف وفي الغالب نترك ذلك إلى تخريج الحديث.\nفلينتبه القارئ لذلك، وبخاصة عند ذكر الإسرائيليات فقد تجد أنه محكوم على الإسناد بالصحة، فلا يغرنك ذلك.\n٤ - المعلقات التي يذكرها المصنف فيها ثلاثة رواه أو أكثر تعاملنا معها بنفس طريقة الأحاديث المسندة، غير أنها غالبًا لم تدخل في الترقيم التسلسلي للروايات المسندة.\n٥ - أخيرًا: قد أفردنا مجلدًا كبيرًا للأعلام المترجم لهم في كل الكتاب مرتبين على حروف المعجم.\n\n<span data-type=\"title\" id=toc-348>رابعًا: الجانب الفقهي:</span>\n- عزو الأقوال الفقهية لأصاحبها مع دراسة مختصرة عن المسألة -في الغالب- وذكر الاختلاف فيها إن وجد.\n\n<span data-type=\"title\" id=toc-349>خامسًا: اللغة:</span>\n١ - توثيق القراءات وعزوها -وبخاصة الشاذة منها- إلى مظانها من كتب القراءات؛ فإن لم نجدها، فمن كتب التفسير التي تُعنى بذكر القراءات.\n٢ - تخريج الأبيات الشعرية، وعزوها إلى قائليها، مع بيان الفروق","vol":"1","page":336},{"text":"بين رواية المصنف ورواية غيره.\n٣ - شرح الألفاظ الغريبة.\n٤ - التعريف بالأماكن، والقبائل، والبلدان بإيجاز.\n٥ - ضبط المشكل من الأعلام أو الألفاظ.\n* * *","vol":"1","page":337},{"text":"*<span data-type=\"title\" id=toc-350> المطلب الثاني: منهج التنسيق والمراجعة:</span>\nعندما قامت اللجنة المشرفة على مهمة جمع وتنسيق هذا الكتاب -من خلال تسلم إحدى وعشرين رسالة جامعية نوقشت بجامعة أم القرى قامت بتحقيق الكتاب- اتفقت على منهج عام يطبق على جميع الرسائل ويتوافق مع المنهج الأكاديمي في الجامعات، وذلك حرصًا منها على بقاء جهد الباحثين في هذا العمل الضخم، مع عدم إرهاق القارئ بكثرة التكرار في التراجم والمقدمات التي قام بها كل باحث على حدة، مع وضع قواعد فنية لإخراج الكتاب في حُلة قشيبة؛ فأسندت اللجنة هذا العمل إلى \"دار الفلاح للبحث العلمي وتحقيق التراث\" بمدينة الفيوم بمصر، لتقوم به وفق هذا المنهج علميًّا وفنيًا، وقد سبق للدار جمع كتاب \"البسيط\" للواحدي، الذي كان في خمس عشرة رسالة بجامعة الإِمام محمد بن سعود.\nوسرنا في نهج التنسيق والمراجعة على النحو الآتي:\n- توحيد منهج التحقيق والتخريج والحكم على الإسناد -قدر المستطاع- على النحو المشار إليه في منهج التحقيق.\n- حذف التراجم المكررة والاكتفاء بالترجمة في أول موضع يذكر فيه صاحب الترجمة، والاكتفاء عند تكراره بذكر اسمه ورتبته من حيث \"الجرح والتعديل\" مع إصلاح ما قد يوجد من أخطاء في رجال الأسانيد، وبخاصة وأن الثعلبي يبهم في الأسماء ويدلس فيها كثيرًا جدًا، وتمت مراجعتها كلها على قدر المستطاع، والحمد لله.","vol":"1","page":338},{"text":"- ترقيم الأحاديث والآثار المسندة في الكتاب كله.\n- توحيد المصادر والمراجع المستخدمة في تحقيق الكتاب، وقد أرفق بها ثبت في نهاية الكتاب مع الفهارس.\n- أما بالنسبة لرموز المخطوطات فقد وحدناها في معظم الكتاب ولم يتيسر فِعل ذلك في العموم؛ لاختلاف اختيارات كل باحث للنسخة الأصل وبعض الأسباب الفنية، لكننا وضحنا رموز كل محقق عند الكلام على النسخ الخطية.\n- أما النواحي الفنية فكان أبرز ما فيها:\nنسخ جميع الآيات القرآنية وفق رسم المصحف، مع ترقيم الآيات على يمين الصفحة بشكل مميز، ووضع اسم السورة في أعلى الصفحات الفردية، ورقم الجزء من القرآن أعلى الصفحات الزوجية، وتمييز الآيات المفسرة فقط بلون أقرب إلى الأحمر، وكذلك تمييز الأحاديث القولية المرفوعة مع وضعها بين أقواس \"\".\nتمييز بعض العناوين الفرعية بالأسود الغامق.\nأما في الحاشية:\nفتم تمييز كلمات: (الحكم على الإسناد) و(التخريج) باللون الأحمر.\nتمييز الأعلام المترجم لهم بالأسود الغامق، وكذا الكلمات المشروحة.\nتمييز رقم الحاشية في المتن وفي الهامش باللون الأحمر.","vol":"1","page":339},{"text":"- تم عمل الفهارس الآتية:\n١ - فهرس الأرباع.\n٢ - القراءات المتواترة غير حفص.\n٣ - القراءات الشاذة.\n٤ - الأحاديث القولية.\n٥ - الأحاديث الفعلية.\n٦ - الآثار.\n٧ - رجال الإسناد.\n٨ - الأعلام المترجم لهم غير رجال الإسناد.\n٩ - فهرس شيوخ المصنف.\n١٠ - الفرق والأديان.\n١١ - الشعر.\n١٢ - الألفاظ المشروحة لغويًا.\n١٣ - موضوعات القرآن الكريم (وهو مستفاد من كتاب: دليل الموضوعات في آيات القرآن الكريم).\n١٤ - فهرس المصادر والمراجع.\n١٥ - فهرس ترتيب الكتاب ببيان موضع بداية السور والأجزاء والأرباع.","vol":"1","page":340},{"text":"<span data-type=\"title\" id=toc-351>المبحث الثاني وصف النسخ الخطية</span>\nاعتمد الباحثون في تحقيق هذا الكتاب على عشر نسخ خطية ليس منها نسخة كاملة تمامًا، وبيانها كالآتي:\n<span data-type=\"title\" id=toc-352>النسخة الأولى: النسخة المحمودية:</span>\nوتوجد منها صور في:\nأ- مركز البحث العلمي وإحياء التراث الإِسلامي بجامعة أم القرى (مكة المكرمة) برقم: (٩٩ تفسير).\nب- جامعة الإِمام محمد بن سعود الإِسلامية (الرياض) برقم: (٣٣٣) أو (٨٩٨ ف) (١).\nجـ - الجامعة الإِسلامية بالمدينة المنورة برقم: (٦٤٣ ف) (٢).\nد - مركز الملك فيصل للبحوث والدراسات الإِسلامية برقم: (٥٢٦ ف).\nوتحتوي هذِه النسخة على معظم تفسير \"الكشف والبيان\"، حيث تتكوَّن من ثلاثة عشر جزءًا، يوجد منها تسعة أجزاء، والباقي ناقص، وتبدأ النسخة من الجزء الأول إلى الجزء الرابع على التوالي، من\n_________\n(١) فهرس المخطوطات والمصورات -التفسير وعلوم القرآن- جامعة الإِمام محمَّد ابن سعود الإِسلامية (٢/ ١٧٨).\n(٢) فهرست كتب التفسير في الجامعة الإِسلامية (ص ٤٦٥ - ٤٦٦).","vol":"1","page":341},{"text":"أول الكتاب إلى نهاية تفسير سورة النساء، ثم الجزء السادس والسابع من الآية (٩٣) من سورة الأعراف إلى نهاية سورة النحل.\nثم الجزء العاشر والحادي عشر من أول سورة الزمر إلى نهاية سورة الطور.\nثم الجزء الثاني عشر: من بداية سورة النجم إلى نهاية المدثر.\nثم الجزء الثالث عشر: من أول سورة القيامة إلى نهاية القرآن.\nوالنسخة مكتوبة بخط كبير واضح، وإن كانت الأوراق الأولى منها قد أثَّرت فيها الرطوبة. والأقواس المحيطة بالآيات القرآنية مكتوبة بخط أحمر، وتوجد بهوامشها شروح وتعليقات بخط يد الناسخ. وقد سجَّل الناسخ عقب كل انتهاء جزء تاريخَ فراغه من الكتابة.\nوهذِه النسخة مسجَّلة في المكتبة المحمودية بالأرقام الآتية: (١٧٨، ١٧٩، ١٨٠، ١٨١، ١٨٢، ١٨٣، ١٨٥، ١٨٦، ١٨٧) تفسير.\nعدد أسطر صفحتها (١٩) سطرًا. ومسطرتها (٢١ × ١٤).\nوتاريخ النسخ: حوالي سنة (٦٣٠). وفرغ منها ناسخها في ستٍّ بقين من ربيع الآخر من السنة نفسها.\nواسم الناسخ: حامد بن محمَّد بن حامد المشتري.\n- وقد تميزت هذِه النسخة بما يأتي:\n١ - أنَّها مسندة، حيث ورد في أولها إسناد متصل إلى المؤلف، ويزيد في قيمة الإسناد أنَّه من طريق تلميذ المؤلف المشهور: أبي","vol":"1","page":342},{"text":"الحسن الواحدي، عن شيخه الثعلبي.\nوهذا الأمر يزيد هذِه النسخة توثيقًا وإثباتًا وقيمةً وأهمية.\n٢ - تقدُّم تاريخ نسخها، وقربه من عصر المؤلف، وتدوين اسم ناسخها وتاريخ الفراغ من كلِّ جزء في آخره.\n٣ - العناية بهذِه النسخة بمقابلتها بنسخةٍ أو نُسخ أخرى، وتصحيحها وتصويبها في الهامش.\n٤ - ندرة التصحيف والتحريف في هذِه النسخة.\n٥ - وضوح خطِّها وظهوره، وضبطه وتشكيله. إلا في بعض المواضع التي تأثَّرت بالرطوبة.\n- ويوجد في هذِه النسخة سقط في تفسير سورة الفاتحة، حيث سقط جزء كبير من تفسيرها، كما توجد بعض الأسطر فيها طمس، إمَّا من أثر الرطوبة، أو بسبب اللاصق الطامس الذي وضع على بعض المواضع عند القيام بترميم المخطوطة والعناية بها في المكتبة المحمودية، وكان الأولى بمن رمَّم المخطوطة وأصلحها أن يضع لاصقًا شفافًا يمكن رؤية الكتابة من ورائه.\n- واعتمد على هذِه النسخة أصحاب الرسائل: (١) ٢، ٣، ٤، ٧، ٨، ١٠، ١١، ١٢، ١٥، ١٧، ١٨، ٢٠، ٢١).\n- ورمز لها في هذِه الرسائل على التوالي: الأصل أو (س)، الأصل أو (س)، س، م، الأصل، الأصل، ح، الأصل، م، الأصل، ح، ح، الأصل، ب).","vol":"1","page":343},{"text":"<span data-type=\"title\" id=toc-353>النسخة الثَّانية: النسخة التركيَّة (السُّليمانيَّة):</span>\nوهي موجودة في المكتبة السليمانيَّة بتركيا، تحت الرقم (١٠٢) قسم داماد إبراهيم باشا (١).\nوتوجد منها صورة في أربعة أفلام ميكروفيلم في الجامعة الإِسلامية بالمدينة المنورة.\nوهذِه النسخة هي النسخة الوحيدة الكاملة تقريبًا لتفسير \"الكشف والبيان\".\nوتقع في (١٦٧٨) ورقة، وعدد الأسطر (٢٥) سطرًا، ومسطرتها (٢١ × ١١). وخطها جيد وصغير ومتقارب الكلمات.\nوتتكون من أربعة أجزاء في أربعة مجلدات، كل جزء له ترقيمٌ مستقل.\nوتاريخ نسخها في عام (١١٨٦ هـ).\nوناسخها هو: إبراهيم بن محمد بن أحمد، المشهور بعربجي باشا وفي بعض المواضع (عمير بجي) ﵀، وقد انتهى من نسخها في يوم السبت خامس عشر شهر الله المحرم سنة ١١٨٦ هـ، فهي متأخرة جدًّا.\nوكذا يوجد في هامش بعض الأوراق تصويبات واستدراكات وفي ثنايا أوراق المخطوط خاتم ظهر منه ما يأتي:\n. . . . وقف. . . الحاج مصطفى أغا ابن المرحوم الحاج حسين أغا\n_________\n(١) فهرس مخطوطات مكتبة داماد إبراهيم باشا (ص ٩).","vol":"1","page":344},{"text":"والله أعلم، وصلَّى الله على نبينا محمَّد وعلى آله وصحبه وسلم.\nفمن الملاحظ أن هذِه النسخة تعاقب عليها عدد من النساخ، وكتبت على فترات مختلفة لاستكمالها.\nوتتميز هذِه النسخة بأنها النسخة الوحيدة الكاملة تقريبا، ولذلك تمَّ تقسيم الكتاب من قبل اللجنة المنبثقة من قسم الكتاب والسنَّة على هذِه النسخة.\nوهذِه النسخة يقع فيها تصحيف وتحريف، إلا أنَّها مع ذلك تبقى نسخة هامة، تمتاز بكمالها، وعدم وجود سقط فيها، أو بياض أو مسح.\n- واعتمد على هذِه النسخة أصحاب الرسائل: (١، ٢، ٣، ٤، ٥، ٧، ٨، ٩، ١٠، ١١، ١٢، ١٤، ١٥، ١٧، ١٨، ٢٠، ٢١).\n- ورمز لها في هذِه الرسائل على التوالي: (ت، أ، الأصل، ت، ت، ت، ك، الأصل، الأصل، ج، الأصل، م، أ، الأصل، الأصل، س، ج).\n* * *\n\n<span data-type=\"title\" id=toc-354>النسخة الثالثة:</span>\nهذِه النسخة لا يوجد ما يدل على مصدرها، وهي قريبة من النسخة المصورة من مكتبة أصفهان.\n- كذلك لا يوجد عليها تاريخ يوضح الزمن الذي كتبت فيه، ولكنها قد تكون أقرب للمؤلف.\n- تبدأ من سورة الأحزاب في منتصف الورقة الأولى، يسبقها","vol":"1","page":345},{"text":"ثمانية أسطر من تفسير سورة السجدة، وتنتهي بقوله تعالى: ﴿بِزِينَةٍ الْكَوَاكِبِ﴾ الآية السادسة من سورة الصافات.\n- عدد أوراقها ثمانية وخمسون، بكل ورقة صفحتان، تبدأ برقم (٣٦٣)، وتنتهي بـ (٤٧٨).\n- عدد الأسطر ثلاثة وعشرون سطرًا بكل ورقة، وهو عدد قليل نسبيًّا؛ مما ترتب عليه زيادة المسافة بين الأسطر، وزيادة عدد الأوراق، والوضوح.\n- كتبت النسخة بخط كبير، إلا أن كلماتها غير منقوطة في الغالب، ويوجد بها سقط كثير ومسح وتحريف وإغراب في بعض الألفاظ.\n- واعتمد على هذِه النسخة كأصل لرسالته صاحب الرسالة (١٤) فقط، ولم يعتمدها أحد غيره لاحتوائها على ما قرر عليه من التحقيق.\n* * *\n\n<span data-type=\"title\" id=toc-355>النسخة الرابعة: نسخة جاريت يهودا:</span>\nوهي في مجموعة (جاريت يهودا) بمكتبة جامعة برنستون الأمريكيَّة، برقم (٨٠٠) (١).\nوالجزء الأول منها مصوَّر على الشريط المصغر (الميكروفيلم) في مكتبة الملك فهد الوطنيَّة بالرياض، بنفس الرقم السابق، في (٢٧٧) ورقة (لوحة)، وعدد الأسطر (١٧) سطرًا، ومسطرتها (١٧ × ١١).\n_________\n(١) انظر: \"الفهرس الشامل\" ١/ ٨٤.","vol":"1","page":346},{"text":"والخط واضح، وتاريخ النسخ في القرن السادس أو السابع.\nوالجزء الثامن عدد لوحاته (١٨٦) لوحة، وعدد الأسطر (١١) سطرًا، ومسطرتها ١٦ × ١٠ والخط واضح أَيضًا، وسليمة من الطمس والبياض.\nتاريخ نسخها: في جمادى الآخرة سنة (٦٠٠ هـ).\nواسم ناسخها: محمد بن يحيى بن محمد بن عبيد الله البغدادي.\nوتمتاز هذِه النسخة بما يأتي:\n١ - سلامتها من الطمس والبياض.\n٢ - وضوح الخط وشكله.\n٣ - ندرة التصحيف والتحريف فيها.\n٤ - ضبط هذِه النسخة ومقابلتها وتصحيحها، ولذلك وضع بعد كل مقطع دائرة منقوطة علامة على المقابلة.\n٥ - ومن أبرز ما تميَّزت به هذِه النسخة: الدِّقة في أسماء الرواة والأعلام، وخاصَّةً رجال الأسانيد.\n- ويؤخذ على هذِه النسخة ما يأتي:\n١ - وجود سقط في مقدمة المؤلف، حيث تبدأ المقدمة فيها بذكر مصادر المؤلف، وما قبلها ساقط.\n٢ - حذف كلمة (قال) عند تتابع الأقوال، والاقتصار على ذكر الاسم وبعده القول. وهذا تصرُّف من الناسخ أساء به إلى هذِه النسخة القيِّمة.","vol":"1","page":347},{"text":"٣ - عدم ترتيب بعض أوراق المخطوط وتسلسلها، وتداخل صفحاتها.\n٤ - عدم تصدير الآية بعبارة (قوله ﷿) قبل تفسيرها، وحذف هذِه العبارة ونحوها خلط تفسير الآيات بعضها ببعض دون تمييز بين آية وأخرى.\n- واعتمد على هذِه النسخة أصحاب الرسائل: (١، ٢١).\n- ورمز لها في هذِه الرسائل على التوالي: (ج، الأصل).\n* * *\n\n<span data-type=\"title\" id=toc-356>النسخة الخامسة: نسخة شستربتي:</span>\nوهي من مكتبة شستربتي في \"أيرلندا الشمالية - دبلن\"، ورقمها هناك (٣٨٧٦، ٣٩٠٣). وتشمل المجلد الأول من التفسير ويحتوي على تفسير سورتي الفاتحة والبقرة، ويقع في (٣٤٩) ورقة.\nوتاريخ النسخ (٦٩٩ هـ) ولا يُعرف الناسخ (١).\nوعدد الأسطر (٢١) سطرًا، ومسطرتها (١٤ × ٢٤) وخطها نسخي جيد، وفي هامشها تصويبات كثيرة.\nوهذا الجزء مصوَّر على شريط مصغر (ميكروفيلم) في معهد البحث العلمي بجامعة أم القرى، برقم (٣٢٨) تفسير وعلوم قرآن.\nوتتميَّز هذِه النسخة بوضوح خطها كما أنها سليمة من النقص\n_________\n(١) \"الفهرس الشامل\" ١/ ٨٥.","vol":"1","page":348},{"text":"والسقط والبياض، إلا أنَّه يعيبها كثرة التصحيف والتحريف فيها.\n- واعتمد على هذِه النسخة أصحاب الرسائل: (١، ٢، ١٥).\n- ورمز لها في هذِه الرسائل على التوالي: (ش، ش، ج).\n* * *\n\n<span data-type=\"title\" id=toc-357>النسخة السادسة:</span>\nنسخة موجودة في مكتبة دار الكتب المصرية تحت رقم (٧٩٧) تفسير، توجد منها صورة في مركز البحث العلمي وإحياء التراث الإِسلامي بجامعة أم القرى، على ميكروفيلم رقم (١١٤٧) تفسير، وهي تحوي الجزء المراد تحقيقه كاملًا:\nوخطها: نسخ معتاد، وعدد أوراقها (٢١١) ورقة، من أول سورة الشعراء إلى تفسير قوله: (هم الذين كفروا وصدوكم. . .) من سورة الفتح، وعدد الأسطر (٣١) سطرًا، ومقاسها (١١/ ٢٥) سم، ولا يعرف تاريخ نسخها ولا اسم ناسخها.\nوهذِه النسخة كلماتها غير واضحة في كثير من المواضع، ويوجد بها تخريجات، وألفاظ التحديث فيها مختصرة كالنسخة المحمودية، ولا يوجد بها سقط في الغالب.\n- واعتمد على هذِه النسخة صاحب الرسائل (١٥) فقط، وقد رمز لها بالرمز (ب).\n* * *","vol":"1","page":349},{"text":"<span data-type=\"title\" id=toc-358>النسخة السابعة: المغربية:</span>\nوهي نسخة موجودة في مكتبة الخزانة العامة، بمدينة الرباط، في المغرب، ولها مصورة في الجامعة الإِسلامية، بالمدينة النبوية، تحت رقم (٣٠٤٣) تفسير.\nوعدد أوراق المجلدة (٢٩٥) لوحة، في كل لوحة صفحتان، في كل صفحة (٢٢) سطرًا تقريبًا، وفي كل سطر أكثر من (١٢) كلمة تقريبًا.\nوناسخ هذِه النسخة هو: محمَّد بن الحسن بن محمَّد بن عليّ بن عبد الله بن سهلويه ﵀، وقد انتهى من نسخها في سلخ ربيع الأول سنة ٤٣٠ هـ، بعد وفاة المؤلف بثلاث سنوات وثلاثة أشهر.\nوهي نسخة قيمة، لقربها من عصر المؤلف، مكتوبة بخط واضح مقروء وكبير، وبها ضبط بالشكل للآيات، وكثير من الأعلام، وفيها دقة وتحرير.\n- واعتمد على هذِه النسخة أصحاب الرسالتين (٤، ٥).\n- ورمزا لها برمز (الأصل).\n* * *\n\n<span data-type=\"title\" id=toc-359>النسخة الثامنة: النسخة الفرنسيَّة:</span>\nومصدرها: المكتبة الوطنيَّة في باريس (١). ورقمها: (٥٩٥).\nوتحتوي هذِه النسخة على جزء من التفسير يشمل تفسير سورة\n_________\n(١) \"الفهرس الشامل\" (١/ ٨٥).","vol":"1","page":350},{"text":"الفاتحة، وسورة البقرة إلى الآية (٢٧٧). وعدد أوراق هذا الجزء: (٣٢٨) ورقة. وعدد الأسطر: (٢١) سطرًا، ومسطرته: (١٥ × ٢٣). وخطه: جيد وواضح. ولكن النَّقْط ممسوح أحيانًا. وتاريخ النسخ: في القرن الثامن.\nوهذا الجزء مصوَّر في الجامعة الإسلامية بالمدينة المنورة -قسم المخطوطات- على فيلم رقمه (٨٩٩٨). وهي سليمة من السقط والبياض، ولكنها كثيرة التصحيف والتحريف.\n- واعتمد عليها صاحب الرسالة (١) فقط، ورمز لها بالرمز (ف).\n\n<span data-type=\"title\" id=toc-360>النسخة التاسعة: نسخة المكتبة الأزهرية:</span>\nوهي نسخة من مكتبة الأزهر مرقومة برقم (١٣٦) تفسير، في أربع مجلدات، وتنتهي في أثناء سورة الفرقان، وعدد أوراق الجزء الأول (٢٩٧)، والثاني (١٩٠)، والثالث (١٣٤٩)، والرابع (٢٣١)، ومسطرتها ٢٢ سم، وخطها نسخ جيد واضح، إلا أن بها خروما وآثار رطوبة.\nالجزء الثاني، ويبدأ من قوله تعالى: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ﴾: [البقرة: ١٨٧] إلى نهاية السورة، وتوجد في المكتبة الأزهرية برقم ([٣١٣] ٥٥٦١) (١).\n_________\n(١) \"فهرس الكتب الموجودة بالمكتبة الأزهرية\" ١/ ٢٨٥، وانظر: \"الفهرس الشامل\" ١/ ٨٦.","vol":"1","page":351},{"text":"وله صورة في: مركز البحث العلمي وإحياء التراث الإسلامي بجامعة أم القرى، برقم: (١١٧٩) تفسير (١).\nوخطها نسخ واضح، بقلم معتاد قديم بها تلويث، وآثار حرق، وخروم، وفي هامشها تصحيحات وتعليقات، ويبدو أنها قرأت وصححت على النسخة المحمودية.\nاسم الناسخ: محمد بن يوسف بن عيسى الأشموني.\nتاريخ نهاية النسخ: يوم الخميس العاشر من صفر سنة (٧٤٠ هـ).\nعدد الأوراق: (١٧٧) لوحة، أي (٣٥٤) صفحة.\nعدد الأسطر: (٢١) سطرًا.\n- واعتمد على هذِه النسخة أصحاب الرسائل: (٢، ٩، ١٠).\n- ورمز لها في هذِه الرسائل بالرمز (ز).\n\n<span data-type=\"title\" id=toc-361>النسخة العاشرة: نسخة المسجد النَّبوي:</span>\nوتوجد في مكتبة المسجد النبوي، قسم المخطوطات، وتقع في خمسة أجزاء:\nالجزء الأول: ويبدأ من أول الكتاب إلى نهاية تفسير سورة البقرة. ورقمه (٣٦/ ٢١٢) وعدد أوراقه (١٤٦).\nوالثاني: يشتمل على تفسير سورة آل عمران. ورقمه (٣٧/ ٢١٢)\n_________\n(١) \"فهرس علوم القرآن المصورات بمركز البحث العلمي وإحياء التراث الإسلامي\" ٢/ ٢٣٥.","vol":"1","page":352},{"text":"وعدد أوراقه (١٧٠).\nوالثالث: يشتمل على تفسير سورة النساء والمائدة والأنعام. ورقمه (٣٨/ ٢١٢)، وعدد أوراقه (٢٨٢).\nوالرابع: ويبدأ من تفسير سورة الأعراف إلى نهاية تفسير سورة النحل ورقمه (٣٩/ ٢١٢) وعدد أوراقه (١٦٨).\nوالخامس: يبدأ من أول تفسير سورة الإسراء إلى نهاية سورة الشعراء ورقمه (٤٠/ ٢١٢)، وعدد أوراقه (٢٦٠).\nولا يعرف تاريخ النسخ ولا الناسخ.\nوخطها دقيق وصغير، ومتقارب تقاربًا يؤدي أحيانًا إلى اختلاط الكلام بعضه ببعض، كما أنها لم تسلم من التصحيف والتحريف.\n- واعتمد على هذِه النسخة أصحاب الرسائل: (١، ٢، ٣، ٧، ٨، ٩، ١٠، ١١، ١٢).\n- ورمز لها في هذِه الرسائل بالرموز: (ن، ح، ن، ن، ن، م، ب، ب، ح).","vol":"1","page":353},{"text":"نماذج من النسخ الخطية","vol":"1","page":355},{"text":"ظهرية الجزء الأول من النسخة الأولى المحمودية","vol":"1","page":357},{"text":"الورقة الأولى من النسخة الأولى المحمودية","vol":"1","page":358},{"text":"نهاية الجزء الأول من النسخة الأولى المحمودية","vol":"1","page":359},{"text":"نهاية تفسير سورة البقرة من النسخة الأولى المحمودية","vol":"1","page":360},{"text":"بداية تفسير سورة يونس من النسخة الأولى المحمودية","vol":"1","page":361},{"text":"نهاية النسخة الأولى المحمودية","vol":"1","page":362},{"text":"فهرس المجلد الثاني من النسخة التركية","vol":"1","page":363},{"text":"بداية تفسير سورة الأنعام من النسخة الثانية التركية","vol":"1","page":364},{"text":"بداية تفسير سورة الكهف من النسخة الثانية التركية","vol":"1","page":365},{"text":"بداية تفسير سورة المؤمن (غافر)\nمن النسخة الثانية التركية","vol":"1","page":366},{"text":"فهرس الجزء الرابع من النسخة الثانية التركية","vol":"1","page":367},{"text":"نهاية النسخة الثانية التركية","vol":"1","page":368},{"text":"أول سورة الأحزاب من النسخة الثالثة","vol":"1","page":369},{"text":"تعليقات وحواشي على لوحة\nمن النسخة الثالثة","vol":"1","page":370},{"text":"ظهرية النسخة الرابعة جاريت يهودا","vol":"1","page":371},{"text":"الورقة الأولى من النسخة الرابعة جاريت يهودا","vol":"1","page":372},{"text":"الورقة الأخيرة من النسخة الرابعة جاريت يهودا","vol":"1","page":373},{"text":"الورقة الأولى من النسخة الخامسة شستربتي","vol":"1","page":374},{"text":"الورقة الأخيرة من النسخة الخامسة شستربتي","vol":"1","page":375},{"text":"غلاف النسخة السادسة دار الكتب المصرية","vol":"1","page":376},{"text":"الورقة الأخيرة من النسخة السادسة دار الكتب المصرية","vol":"1","page":377},{"text":"ظهرية المجلد الثاني من النسخة المغربية","vol":"1","page":378},{"text":"الورقة الأولى من النسخة المغربية","vol":"1","page":379},{"text":"نهاية المجلد الثاني من النسخة المغربية","vol":"1","page":380},{"text":"أول سورة آل عمران في النسخة المغربية","vol":"1","page":381},{"text":"الورقة الأولى من النسخة الثامنة الفرنسية","vol":"1","page":382},{"text":"الورقة الأخيرة من النسخة الثامنة الفرنسية","vol":"1","page":383},{"text":"الورقة الأولى من النسخة التاسعة الأزهرية","vol":"1","page":384},{"text":"الورقة الأخيرة من النسخة التاسعة الأزهرية","vol":"1","page":385},{"text":"ظهرية الجزء الأول من النسخة العاشرة\nالمسجد النبوي","vol":"1","page":386},{"text":"الورقة الأولى من النسخة العاشرة المسجد النبوي","vol":"1","page":387},{"text":"ظهرية الجزء الخامس من النسخة العاشرة المسجد النبوي","vol":"1","page":388},{"text":"ورقة من النسخة العاشرة المسجد النبوي","vol":"1","page":389},{"text":"بداية تفسير سورة الإسراء من النسخة العاشرة المسجد النبوي","vol":"1","page":390},{"text":"نهاية تفسير سورة الشعراء من النسخة العاشرة\nالمسجد النبوي","vol":"1","page":391},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الثاني]\n[مقدمة المؤلف * سورة الفاتحة]\n\nتحقيق\nد/ خالد بن عون العنزي","vol":"2","page":1},{"text":"السيرة الذاتية للمحقق\nد/ خالد بن عون العنزي\nأستاذ مشارك بكلية الآداب والعلوم الإنسانية، جامعة طيبة، المدينة المنورة\nحصل على درجة الدكتوراه عام ١٤٢١ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى.\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس قسم الدراسات القرآنية في كلية الآداب والعلوم الإنسانية.\nوكيل كلية المعلمين لشؤون الطلاب.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\n\nله مؤلفات منشورة أهمها:\n١ - الندم والنادمون في القرآن الكريم.\n٢ - أولو الألباب في القرآن الكريم.\n٣ - جهود المباركفوري في التفسير وعلوم القرآن.\n٤ - المهاجرون والأنصار والذين اتبعوهم بإحسان.\n٥ - البينات في بيان بعض الآيات: للملا على قاري، دراسة وتحقيق\n٦ - كشف النقاب عن مضاعفة العذاب في آيات الكتاب.\n٧ - الثواب المضاعف في القرآن الكريم، دراسة موضوعية.\n٨ - المناسبات عند الواحدي في كتابه الوسيط، جمع ودراسة ومقارنة.\n٩ - ادعاء النصيحة، دراسة موضوعية لنماذج قرآنية.\n* * *","vol":"2","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢]","vol":"2","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٤٢/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"2","page":4},{"text":"<span data-type=\"title\" id=toc-362>[إسناد الكتاب] </span>(١)\n. . . المقرئ أبو عمران موسى بن على بن الحسن الجزري (٢)، قال: أخبرني الشيخ العالم الأوحد الحافظ أبو محمد عبد الله بن على التَّكريتي (٣) بها في شوال سنة إحدى وثمانين وخمسمائة، قال: أخبرني الشيخ الإمام بقية الشرق أبو الفضل بن أبي الخير [المِيهَني] (٤)، قال: أخبرني الشيخ الإمام أبو الحسن على بن أحمد\n_________\n(١) زيادة يقتضيها السياق.\n(٢) لم أجده، وهذا سند النسخة المحمودية، وقد طمست بدايته.\n(٣) عبد الله بن على بن عبد الله بن عمر بن حسن، أبو محمد الصوفي، المعروف بابن سويدة التكريتي، رحل في طلب الحديث إلى بغداد والموصل، وحدث عنه أهل تكريت.\nقال ابن الأثير: كان عالما بالحديث وله تصانيف حسنة. وقال ابن الدُّبيثي: كان فيه تساهل في الرواية.\nوقال ابن النجار: كان مجازفًا مخلطًا في الرواية ضعيفًا لا يوثق به، وكان قد جمع مجلدين تاريخا لتكريت فطالعته فوجدت فيه من التخليط والغلط الفاحش ما يدل على كذب مصنفه وجهله.\nوقال ابن الأنماطي: كنت أسمع أنه غير ثقة.\nوقال المطهر بن شجاع: كان غير ثقة.\nمن تصانيفه: \"الاعتصام بالحقائق عند اختلاف الطرائق\"، \"تاريخ تكريت\". توفي سنة (٥٨٤ هـ).\nانظر: \"الكامل\" لابن الأثير ١٢/ ٢٦، \"المختصر المحتاج إليه من تاريخ ابن الدبيثي\" للذهبي (ص ١٥٢ - ١٥٣)، \"تاريخ الإسلام\" للذهبي ٤١/ ١٨٣، \"لسان الميزان\" لابن حجر ٤/ ٨١ (٤٧١٢).\n(٤) في (س) (الميمني) وهو تصحيف. =","vol":"2","page":5},{"text":"الواحدي (١)، قال: أنا الأستاذ المصنِّف.\n_________\n= وهو: أحمد بن طاهر بن سعيد بن فضل الله بن أبي الخير أبو الفضل وأبو سعيد الصوفي الميهني -بكسر الميم، وسكون الياء المنقوطة من تحتها بنقطتين، وفتح الهاء، وفي آخرها النون- مولده بميهنة في سنة أربع وستين وأربعمائة، سافر كثيرا، ورأى المشايخ، وخدم الصوفية والأكابر، وله إجازة من أبي الحسن الواحدي المفسر روى بها تفاسيره، وكان ظريف الخلة، حسن الشمائل، متواضعا. توفي في ثامن رمضان سنة (٥٤٩ هـ).\n\"التدوين في أخبار قزوين\" للرافعي ١/ ٣٤٠ - ٣٤١، \"الأنساب\" للسمعاني ١٢/ ٥٣٧، \"سير أعلام النبلاء\" للذهبي ٢٠/ ١٩٦، \"تاريخ الإسلام\" للذهبي ٣٧/ ٣٥٢.\n(١) على بن أحمد بن محمد بن على أبو الحسن النيسابوري، الإمام العلامة، الشافعي، المفسر المشهور، أصله من ساوه، بين الري وهمذان.\nصنف التفاسير الثلاثة: \"البسيط\"، \"الوسيط\"، \"الوجيز\"، وله شرح على ديوان المتنبي، وكان طويل الباع في العربية، وكان فيه بسط لسان على الأئمة، مات في نيسابور سنة (٤٦٨ هـ)، وقد شاخ.\n\"سير أعلام النبلاء\" للذهبي ١٨/ ٣٣٩ - ٣٤٢، \"طبقات الشافعية الكبرى\" للسبكي ٥/ ٢٤٠ - ٢٤٣، \"الأعلام\" للزركلي ٤/ ٢٥٥.","vol":"2","page":6},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n(عونك اللهم وتيسيرك) (١)\nقال الأستاذ أبو إسحاق أحمد بن محمد بن إبراهيم الثعلبي - ﵁ -:\nبحمد الله يُفتتح الكلام، وبتوفيقه يُستنجح المطلب والمرام، ونسأله أن يصلي على محمد خير الأنام، وعلى آله البررة الكرام، وأصحابه أنجم الظلام، إنه الملك السلام.\nأما بعد، فإن الله أكرمنا بكريم كتابه، وأنعم علينا بعظيم خطابه، فأنزل علينا بفضله ورحمته القرآن، وجعله مهيمنا على الكتب والأديان، أمر فيه بالحكمة وزجر، وأعذر للحجة وأنذر، ثم لم يرض منا بسرد حروفه دون حفظ حدوده، ولا بإقامة كلماته دون العمل بمحكماته، ولا بتلاوته وقراءته دون تدبر آياته والتفكر في بيناته، وتعلم حقائقه ومعانيه، وتفهم دقائقه ومبانيه، فقيض له رجالا موفقين، حتى صنفوا فيه (٢) المصنفات، وجمعوا علومه المتفرقات.\nوإني مذ فارقتُ المهدَ إلى أن بلغت الأشدَّ اختلفت إلى طبقات الناس، واجتهدتُ في الاقتباس من هذا العلم الذي هو للدين الأساس، وللعلوم الشرعية الراس، ووصلت الظلام بالضياء، والصباح بالمساء، بعزمٍ أكيد، وجهد جهيد، حتى رزقني الله تعالى\n_________\n(١) ساقطة من (ش)، وفي (ت): رب يسر وأعن.\n(٢) ساقطة من (ش).","vol":"2","page":7},{"text":"وله الحمد من ذلك ما عرفت به (١) الحقَّ من الباطلِ، والمفضولَ من الفاضلِ، والصحيحَ من السقيمِ، والحديثَ من القديمِ، والبدعةَ من السنةِ، والحجةَ من الشبهةِ.\n\nفألفيت المصنفين في هذا الباب فرقًا [٢/ أ] على طرق (٢):\nفرقة هم أهل البدع والأهواء، معوجة المسالك والآراء، مثل البلخي (٣)، والجبائي (٤)، والأصبهاني (٥)،\n_________\n(١) ساقطة من (ش).\n(٢) انظر: \"طبقات المفسرين\" للسيوطي (ص ٩).\n(٣) عبد الله بن أحمد بن محمود، أبو القاسم البلخي، الكعبي، شيخ المعتزلة، صنف في الكلام كتبًا كثيرة، وأقام ببغداد مدة طويلة، وانتشرت بها كتبه، ثم عاد إلى بلخ فأقام بها إلى حين وفاته، له كتاب \"التفسير الكبير\"، توفي سنة (٣١٩ هـ). \"الفرق بين الفرق\" لعبد القاهر البغدادي (ص ١٦٥)، \"تاريخ بغداد\" للخطيب ٩/ ٣٨٤، \"سير أعلام النبلاء\" للذهبي ١٤/ ٣١٣، \"طبقات المعتزلة\" لابن المرتضى (ص ٨٨ - ٨٩)، \"طبقات المفسرين\" للداودي ١/ ٢٢٢.\n(٤) محمد بن عبد الوهاب بن سلام بن يزيد بن أبي السكن الجُبَّائي -بضم الجيم وتشديد الباء المفتوحة المنقوطة بواحدة من تحت- رأس المعتزلة وشيخهم وكبيرهم، ومن انتهت إليه رئاستهم، كان رأسا في الفلسفة والكلام، وله مصنفات منها: \"التفسير\"، \"متشابه القرآن\"، توفي سنة (٣٠٣ هـ).\n\"مقالات الإسلاميين\" للأشعري ١/ ٢٣٦، \"الأنساب\" للسمعاني ٢/ ١٧، \"المنتظم\" لابن الجوزي ١٣/ ١٦٤، \"طبقات المعتزلة\" لابن المرتضى (ص ٨٠ - ٨٥)، \"طبقات المفسرين\" للسيوطي (ص ١٠، ٨٨)، \"طبقات المفسرين\" للداودي ٢/ ١٨٩، \"طبقات المفسرين\" للأدرنوي (٨٣).\n(٥) في (ت): والأصفهاني. وهو: محمد بن على بن محمد بن الحسين بن مِهْربز أبو مسلم الأصبهاني: الأديب، المفسر، النحوي، المعتزلي، كان عارفًا ومؤلفًا في =","vol":"2","page":8},{"text":"والرُّماني (١).\nوقد أُمِرنا بمجانبتهم، وترك مخاطبتهم (٢)، ونهينا عن الاقتداء بأقوالهم وأفعالهم، والعلم دين فانظروا عمن تأخذون دينكم (٣).\nوفرقة ألَّفوا فأحسنوا، غير أنهم خلطوا أباطيل المبتدعين بأقاويل السلف الصالحين، فجمعوا بين الدُّرَّة والبعرة، عشرة (٤) وغفلة، لا عقدًا ونيَّة، مثل أبي بكر القفال الشاشي (٥)،\n_________\n= التفسير والنحو والأدب، غاليا في مذهب الاعتزال. صنَّف التفسير في عشرين مجلدًا، وهو آخر من حدث بأصبهان عن أبي بكر بن المقرئ. كانت وفاته سنة (٤٥٩ هـ).\n\"إنباه الرواة\" للقفطي ٣/ ١٩٤، \"تاريخ الإسلام\" للذهبي ٣٠/ ٤٧٦، \"مرآة الجنان\" لليافعي ٣/ ٨٣، \"طبقات المفسرين\" للسيوطي (٩٥)، \"طبقات المفسرين\" للداودي ٢/ ٢١١، \"طبقات المفسرين\" للأدرنوي (١٦٠).\n(١) على بن عيسى أبو الحسن النحوي، المعتزلي، المعروف بالرماني. كان متفننًا في علوم كثيرة من القرآن، والفقه، والنحو، والكلام على مذهب المعتزلة.\nقال السيوطي: صنف تفسيرًا رأيته. وقال القفطي: له نحو مائة مصنف، وكان مع اعتزاله شيعيًّا، توفي سنة (٣٨٤ هـ).\n\"إنباه الرواة\" للقفطي ٢/ ٢٩٤ - ٢٩٦، \"طبقات المفسرين\" للسيوطي (٧٤)، \"طبقات المفسرين\" للداودي ١/ ٤١٩، \"طبقات المفسرين\" للأدرنوي (١١٧).\n(٢) في (ت): مخالطتهم.\n(٣) رواه الإمام مسلم في مقدمة \"صحيحه\" عن محمد بن سيرين قال: إن هذا العلم دين فانظروا عمن تأخذون دينكم، باب بيان أن الإسناد من الدين، وأن الرواية لا تكون إلا عن الثقات. . إلخ ١/ ١٤.\n(٤) في (ت): غرة.\n(٥) من (ت). وهو: محمد بن على بن إسماعيل، الإمام أبو بكر الشاشي، الفقيه =","vol":"2","page":9},{"text":"وأبي حامد المقرئ (١)، وهما (من الفقهاء الكبار، والعلماء الخيار) (٢)، لكن (٣) لم يكن التفسير حرفتهم، ولا علم التأويل صنعتهم، ولكن (٤) لكل عمل رجال، ولكل مقام مقال.\nوفرقة اقتصروا على الرواية والنقل دون الدراية والنقد، مثل الشيخين أبي يعقوب إسحاق بن إبراهيم الحنظلي (٥)، وأبي إسحاق\n_________\n= الشافعي، المعروف بالقفال الكبير.\nكان إمام عصره بما وراء النهر، فقيهًا، محدثًا، مفسرًا، أصوليًّا، لغويًا، شاعرًا، لم يكن للشافعية بما وراء النهر مثله.\nقال الذهبي: قال أبو الحسن الصفار: سمعت أبا سهل الصعلوكي، وسئل عن تفسير أبي بكر القفال، فقال: قدسه من وجه، ودنسه من وجه.\nأي: دنسه من جهة نصره للاعتزال. توفي سنة (٣٦٥ هـ).\n\"الأنساب\" للسمعاني ٤/ ٥٣٣، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٨٣، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٢٠٠ - ٢٢٢، \"طبقات المفسرين\" للسيوطي (١٠٩)، \"طبقات المفسرين\" للداودي ٢/ ١٩٦، \"طبقات المفسرين\" للأدرنوي (١٠٦).\n(١) هو: أحمد بن على بن حسنويه، أبو حامد النيسابوري.\n\"غاية النهاية\" لابن الجزري ١/ ٨٥.\n(٢) في (ت): من العلماء الكبار، والفقهاء الخيار.\n(٣) في (ت): لما.\n(٤) من (ت).\n(٥) إسحاق بن إبراهيم بن مخلد الحنظلي، أبو محمَّد المروزي، المعروف بابن راهويه، الإِمام الكبير، والثقة الحافظ المجتهد، قرين أحمد بن حنبل.\nقال الإِمام أحمد -وسئل عن إسحاق-: مثل إسحاق يُسأل عنه؟ ! إسحاق عندنا إمام. وقال أيضًا: لا أعرف وإسحاق في الدنيا نظيرًا.\nصنف \"المسند\"، \"السنن\"، \"التفسير\" المشهور الذي رواه عنه محمَّد بن يحيى بن =","vol":"2","page":10},{"text":"إبراهيم بن إسحاق الأنماطي (١)، وبيَّاع الدواء محتاج إلى الأطباء.\nوفرقة حذفوا الإسناد الذي هو الركن والعماد، فنقلوا من الصحف والدفاتر، وجروا على هوس الخواطر، وذكروا الغث والسمين، والواهي والمتين، وليسوا في عدد العلماء، فصُنت الكتاب عن ذكرهم، والقراءةُ والعلمُ سنة (٢) يأخذها الأصاغر عن الأكابر، ولولا الإسناد لقال من شاء ما شاء (٣).\n_________\n= خالد المروزي المشْعَراني.\nقال أحمد بن سلمة: سمعت أبا حاتم الرازي يقول: ذكرت لأبي زرعة حفظ إسحاق بن راهويه، فقال أبو زرعة: ما رؤي أحفظ من إسحاق. ثم قال أبو حاتم: والعجب من إتقانه وسلامته من الغلط مع ما رزق من الحفظ. فقلت لأبي حاتم: إنه أملى التفسير عن ظهر قلبه. قال: وهذا أعجب، فإن ضبط الأحاديث المسندة أسهل وأهون من ضبط أسانيد التفسير وألفاظها. توفي سنة (٢٣٨ هـ).\n\"تاريخ بغداد\" للخطيب ٦/ ٣٤٥، \"تذكرة الحفاظ\" للذهبي ٢/ ٤٣٣، \"سير أعلام النبلاء\" للذهبي ١١/ ٢٥٨، \"تهذيب التهذيب\" لابن حجر ١/ ٢١٦، \"تقريب التهذيب\" لابن حجر (٣٣٤)، \"طبقات الحفاظ\" للسيوطي (٤١٨)، \"طبقات المفسرين\" للداودي ١/ ١٠٢.\n(١) أبو إسحاق إبراهيم بن إسحاق بن يوسف النيسابوري، الأنماطي، الإِمام الحافظ، المحقق المثبت، صاحب \"التفسير الكبير\" من كبار الرحالة، ومن علماء الأثر. توفي سنة (٣٠٣ هـ).\n\"تذكرة الحفاظ\" للذهبي ٢/ ٧٠١، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٩٣، \"طبقات الحفاظ\" للسيوطي (٦٩٧)، \"طبقات المفسرين\" للداودي ١/ ٥.\nوتفسيره من مرويات ابن حجر في \"المعجم المفهرس\" (٣٧٠).\n(٢) في (ت): سنن.\n(٣) روى الإِمام مسلم في مقدمة \"صحيحه\" ١/ ١٥ عن عبد الله بن المبارك أنه قال: =","vol":"2","page":11},{"text":"وفرقة حازوا قصب السبق، في جودة التصنيف والحذق، غير أنهم طولوا كتبهم بالمعادات (١)، وكثرة الطرق والروايات، وحشوها بما منه بُدٌّ، فقطعوا عنها طمع المسترشد مثل الإِمام أبي جعفر محمَّد بن جرير الطبري (٢)، وشيخنا أبي محمَّد عبد الله بن حامد الأصبهاني (٣)، وازدحام العلوم مضلّةٌ للفُهوم.\n_________\n= الإسناد من الدين ولولا الإسناد لقال من شاء ما شاء. باب بيان أن الإسناد من الدين. . إلخ.\n(١) أي: المكررات.\n(٢) أبو جعفر محمَّد بن جرير بن يزيد بن كثير بن غالب الطبري، الإِمام، رأس المفسرين على الإطلاق، أحد الأئمة، جمع من العلوم ما لم يشاركه فيه أحد من أهل عصره، فكان حافظًا لكتاب الله، بصيرًا بالمعاني، فقيها في أحكام القرآن، عالمًا بالسنن وطرقها، صحيحها وسقيمها، ناسخها ومنسوخها، عالما بأحوال الصحابة والتابعين، بصيرًا بأيام الناس وأخبارهم.\nله التصانيف العظيمة، منها \"تفسير القرآن\" وهو أجلُّ التفاسير، لم يؤلف مثله، كما ذكر العلماء قاطبة؛ وذلك لأنه جمع بين الرواية والدراية، ولم يشاركه في ذلك أحد لا قبله ولا بعده، قال أبو حامد الإسفراييني: لو سافر رجل إلى الصين حتى يحصل \"تفسير ابن جرير\"، لم يكن كثيرا. مات سنة (٣١٠ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ١٦٢، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٦٧، \"تذكرة الحفاظ\" للذهبي (٧٠٤)، \"طبقات المفسرين\" للداودي ٢/ ١٠٦، \"طبقات المفسرين\" للأدرنوي (٧٠).\n(٣) عبد الله بن حامد بن محمَّد بن عبد الله بن على بن رستم بن ماهان، أبو محمَّد الماهاني، الأصبهاني، الوزان، الواعظ، من أهل نيسابور، ولد بها، وتفقه على أبي الحسن البيهقي، ثم خرج إلى أبي على ابن أبي هريرة، وتعلم الكلام من أبي على الثقفي، وأعيان الشيوخ، وسمع بنيسابور أبا حامد ابن الشرقي، ومكي بن عبدان، وأقرانهما، روى عنه الحاكم وغيره. توفي سنة (٣٨٩ هـ) وهو ابن (٨٣) =","vol":"2","page":12},{"text":"وفرقة جرَّدوا (١) التفسير دون الأحكام وبيان الحلال والحرام، والحل عن الغوامض والمشكلات، والرد على أهل الزيغ والشبهات، كمشائخ السلف الماضين، والعلماء القدماء من التابعين وأتباعهم، مثل: مجاهد (٢) ومقاتل (٣)،\n_________\n= سنة، وصلى عليه الفقيه أبو بكر بن فورك.\nوقد أكثر الثعلبي من الرواية عن ابن حامد هذا، وسمع منه \"تفسيره\" كما سيأتي عند ذكر مصنفات أهل عصر الثعلبي.\n\"الأنساب\" للسمعاني ٥/ ١٨٢ وتصحف فيه إلى (عبد الله بن جابر)، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٣٠٦، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٢.\n(١) في (ت): جوَّدوا.\n(٢) مجاهد بن جَبْر -بفتح الجيم وسكون الموحدة- أبو الحجاج المخزومي، مولاهم، المكي.\nثقة إمام في التفسير، وفي العلم. روى عن ابن عباس، فأكثر وأطنب، وعنه أخذ القرآن، والتفسير، والفقه. قال -﵀-: قرأت القرآن على ابن عباس ثلاث عرضات، أقف عند كل آية، أسأله فيم أنزلت؟ وكيف نزلت؟ .\nقال سفيان الثوري: خذوا التفسير من أربعة: مجاهد، وسعيد بن جبير، وعكرمة، والضحاك. وقال خصيف: كان مجاهد أعلمهم بالتفسير.\nقال الذهبي: أجمعت الأمة على إمامة مجاهد والاحتجاج به. توفي ساجدًا واختلف في وفاته بين سنة (١٠١ هـ - ١٠٤ هـ).\n\"تهذيب الكمال\" للمزي ٢٧/ ٢٢٨، \"معرفة القراء الكبار\" للذهبي ١/ ٦٦، \"سير أعلام النبلاء\" للذهبي ٤/ ٤٤٩، \"تهذيب التهذيب\" لابن حجر ١٠/ ٤٢، \"تقريب التهذيب\" لابن حجر (٦٥٢٣)، \"طبقات الحفاظ\" للسيوطي (٨١)، \"طبقات المفسرين\" للداودي ٢/ ٣٠٥، \"طبقات المفسرين\" للأدرنوي (١٦).\n(٣) مقاتل بن سليمان بن بشير، أبو الحسن الأزدي، الخراساني، البلخي، المفسر. قال ابن المبارك: ارم به، وما أحسن تفسيره لو كان ثقة! . وقال ابن عيينة: قلت =","vol":"2","page":13},{"text":"والكلبي (١). .\n_________\n= لمقاتل: زعموا أنك لم تسمع من الضحاك. قال: كان يغلق على وعليه الباب.\nفقلت في نفسي: أجل، باب المدينة! .\nوقال الشافعي: الناس عيال في التفسير على مقاتل.\nوروى الأثرم عن الإِمام أحمد أنه سئل عنه فقال: أرى أنه كان له علم بالقرآن.\nوقال صالح بن أحمد عن أبيه: ما يعجبني أن أروي عنه شيئًا.\nوقال ابن معين: ليس بثقة. وفي رواية: ليس بشيء. وقال البخاري: منكر الحديث، سكتوا عنه. وقال: لا شيء البتة. وقال وكيع والنسائي: كذاب. وقال الدارقطني: يكذب. وقال الفلاس وأبو حاتم والعجفي: متروك.\nوقال الخليفي: محله عند أهل التفسير والعلماء كبير، واسع العلم، لكن الحفاظ ضعفوه في الرواية. وقال الذهبي: أجمعوا على تركه. وقال ابن حجر: كذبوه وهجروه، ورمي بالتجسيم. مات سنة (١٥٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٨٣، \"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (١)، \"العلل\" لأحمد ٢/ ١٦، \"التاريخ الكبير\" للبخاري ٨/ ١٤، \"التاريخ الصغير\" ٢/ ٢١٦ للبخاري، \"المعرفة والتاريخ\" للفسوي ٣/ ٣٧، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٥٤، \"الضعفاء والمتروكين\" للدارقطني (٥٢٧)، \"الإرشاد\" للخليلي ٣/ ٩٢٨، \"سير أعلام النبلاء\" للذهبي ٧/ ٢٠١، \"ديوان الضعفاء\" للذهبي (٤٢٢٤)، \"المغني في الضعفاء\" للذهبي ٢/ ٤٢٧، \"ميزان الاعتدال\" للذهبي ٤/ ١٧٣، \"جامع التحصيل\" للعلائي (٧٩٥)، \"الكشف الحثيث\" لسبط ابن العجمي (٧٨٥)، \"تهذيب التهذيب\" لابن حجر ١٠/ ٢٧٩، \"تقريب التهذيب\" لابن حجر (٦٩١٦).\n(١) محمَّد بن السائب بن بشر الكلبي، أبو النضر الكوفي، النسَّابة، المفسر.\nقال معتمر بن سليمان، عن أبيه: كان بالكوفة كذابان، أحدهما الكلبي.\nوقال سفيان الثوري: قال لي الكلبي: ما حدثت عن أبي صالح عن ابن عباس فهو كذب فلا ترووه. وقال البخاري: تركه يحيى وابن مهدي.\nوقال أحمد بن زهير: قلت لأحمد بن حنبل: يحل النظر في \"تفسير الكلبي\"؟ =","vol":"2","page":14},{"text":"والسدي (١) - ﵃ - أجمعين.\n_________\n= قال: لا. وقال أبو حاتم: الناس مجمعون على ترك حديثه، هو ذاهب الحديث لا يشتغل به.\nوقال الساجي: متروك الحديث، وكان ضعيفًا جدًّا لفرطه في التشيع، وقد اتفق الثقات أهل النقل على ذمه وترك الرواية عنه في الأحكام والفروع.\nوقال على بن الجنيد والحاكم أبو أحمد والدارقطني والساجي والذهبي: متروك.\nوقال ابن حبان: وضوح الكذب فيه أظهر من أن يحتاج إلى الإغراق في وصفه، روى عن أبي صالح التفسير، وأبو صالح لم يسمع من ابن عباس، لا يحل الاحتجاج به.\nوقال الحاكم أبو عبد الله: روى عن أبي صالح أحاديث موضوعة. وقال ابن حجر: متهم بالكذب، ورمي بالرفض. توفي سنة (١٤٦ هـ).\n\"الضعفاء الصغير\" للبخاري (١٠٥)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٧٠، \"المجروحين\" لابن حبان ٢/ ٢٥٣، \"الضعفاء والمتروكين\" للدارقطني (٤٦٧)، \"تهذيب الكمال\" للمزي ٢٥/ ٢٤٨، \"ديوان الضعفاء\" للذهبي (٣٧٢٥)، \"المغني في الضعفاء\" للذهبي ٢/ ٣٠٥، \"ميزان الاعتدال\" للذهبي ٣/ ٥٥٦ \"الكشف الحثيث\" لسبط ابن العجمي (٦٦٧)، \"تهذيب التهذيب\" لابن حجر ٩/ ١٧٨، \"تقريب التهذيب\" لابن حجر (٥٩٣٨)، \"طبقات المفسرين\" للداودي ٢/ ١٤٤، \"طبقات المفسرين\" للأدرنوي (٢٩).\n(١) إسماعيل بن عبد الرحمن بن أبي كريمة السدّي -بضم المهملة وتشديد الدال- أبو محمَّد، القرشي مولاهم الكوفي الأعور، وهو السدي الكبير، الإِمام المفسر. كان يقعد في سدة باب الجامع، فسمي السدي.\nروى عن أنس، وابن عباس. قال سلم بن عبد الرحمن -شيخ لشريك-: مر إبراهيم النخعي بالسدي وهو يفسر، فقال: إنه ليفسر تفسير القوم. ووثقه أحمد. وحكي عنه: إنه ليحسن الحديث، إلا أن هذا التفسير الذي يجيء به قد جعل له إسنادًا واستكلفه.\nوقال العجلي: ثقة عالم بالتفسير، راوية له. وقال يحيى القطان: لا بأس به. وقال =","vol":"2","page":15},{"text":"ولكلٍّ من أهل الحق منهم (١) فيه غرض محمود وسعي مشكور.\nفلما لم أعثر في هذا الشأن على كتاب جامع مهذب يعتمد، وفي علم القرآن عليه يقتصد، ورأيت رغبة الناس عن هذا العلم ظاهرة، وهممهم عن البحث عنه قاصرة، وطباعهم عن النظر في البسائط نافرة، وانضاف إلى ذلك سؤال قوم من الفقهاء المبرَّزين، والعلماء المخلصين، والرؤساء المحتشمين، أوجبت إسعافهم بمطلوبهم، ورعاية حقوقهم، تقرُّبًا إلى الله -﷿- وأداءً لبعض واجب (٢) شكره، فإن شكر العلم نشره، وزكاته إنفاقه.\nفاستخرت الله تعالى في تصنيف كتاب (شامل مهذب) (٣)، مخلص (٤) مفهوم منظوم، مستخرج من زهاء مائة كتاب مجموعات\n_________\n= النسائي: صالح. وقال: لا بأس به.\nوقال ابن عدي: مستقيم الحديث، صدوق لا بأس به. وقال أبو حاتم: يكتب حديثه، ولا يحتج به. وقال الذهبي: حسن الحديث. وقال ابن حجر: صدوق يهم، ورمي بالتشيع. توفي سنة (١٢٧ هـ).\n\"التاريخ الكبير\" للبخاري ١/ ٣٦١، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٨٤، \"تاريخ الثقات\" للعجلي (٩٤)، \"الكامل\" لابن عدي ١/ ٢٧٦ \"الثقات\" لابن حبان ٤/ ٢٠، \"تهذيب الكمال\" للمزي ٣/ ١٣٢، \"ميزان الاعتدال\" للذهبي ١/ ٢٣٦، \"الكاشف\" للذهبي ١/ ٧٥، \"سير أعلام النبلاء\" للذهبي ٥/ ٢٦٤، \"تهذيب التهذيب\" لابن حجر ١/ ٣١٣، \"تقريب التهذيب\" لابن حجر (٤٦٧)، \"طبقات المفسرين\" للداودي ١/ ١٠٩، \"طبقات المفسرين\" للأدرنوي (٢٥).\n(١) ساقطة من (ت).\n(٢) في (ش): مواجب.\n(٣) في (ت): مهذب كامل.\n(٤) في (ش)، (ت): ملخص.","vol":"2","page":16},{"text":"مسموعات، سوى ما التقطته من التعليقات، والأجزاء المتفرقات (١)، وتلقفته عن أفواه المشائخ الإثبات (٢)، وهم قريب من ثلاثمائة شيخ، نسَّقته بأبلغ ما قدرت عليه من الإيجاز والترتيب، ولفَّقته بغاية التنقيب والتقريب.\nوينبغي لكل مؤلِّفٍ كتابًا في فن قد سبق إليه أن لا يعدم كتابه بعض الخلال التي أنا ذاكرها، إما استنباط شيء كان مُغْفَلا، أو جمعه إن كان متفرقا، أو شرحه إن كان غامضا، أو حسن نظم وتأليف، وإسقاط حشو وتطويل، وأرجو أن لا يخلو هذا الكتاب من هذِه الخصال التي ذكرت، والله الموفق لإتمام ما نويت وقصدت.\nوخرجت فيه الكلام على أربعة عشر نحوًا: البسائط والمقدمات، والعدد والتنزيلات، والقصص والنزولات، والوجوه والقراءات، والعلل والاحتجاجات، والعربية واللغات، والإعراب والموازنات، والتفسير والتأويلات، والمعاني والجهات، والغوامض والمشكلات، والأحكام والفقهيات، والحكم والإشارات، والفضائل والكرامات، والأخبار المتعلقات، أدرجتها في أثناء الكتاب بحذف الأبواب، وسميته كتاب: \"الكشف والبيان عن تفسير القرآن\" والله المستعان، وعليه التكلان (٣).\n* * *\n_________\n(١) في (ت): المفرَّقات.\n(٢) في (ت): الثقات.\n(٣) من أول الكتاب إلى هذا الموضع: ساقط من (ج).","vol":"2","page":17},{"text":"وهذا ثبت الكتب التي عليها مباني كتابنا هذا، جمعتها ها هنا؛ لئلا نحتاج إلى تكرار الأسانيد، وبالله التوفيق والتسديد.\nالتفسيرات المنصوصات عن ابن عباس (١):\nوهو البحر والنقاب، والإمام والقدوة في علم الكتاب، وهو ترجمان القرآن، وحبر هذِه الأمة وربانيهم، دعا له رسول الله - ﷺ -، فقال: \"اللهم علمه التأويل وفقهه في الدين\" (٢). فأجاب الله فيه دعاءه حتى صار علمًا في العلم، ﵁ وأرضاه.\n\nتفسير الوالبي (٣):\n[١] أخبرنا أبو محمَّد عبد الله بن الطيب (٤) وأبو محمَّد عبد الله ابن\n_________\n(١) انظر ترجمته في \"الاستيعاب\" لابن عبد البر ٣/ ٦٦، \"أسد الغابة\" لابن الأثير ٣/ ٢٩١، \"الإصابة\" لابن حجر ٤/ ١٢١.\n(٢) أخرجه أحمد في \"المسند\" ١/ ٢٦٦، ٣١٤، ٣٢٨، ٣٣٥، وفي \"فضائل الصحابة\" (١٨٥٦، ١٨٥٨، ١٨٨٢)، والفسوي في \"المعرفة والتاريخ\" ١/ ٤٩٣، ٤٩٤، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ٥٣١ (٧٠٥٥)، والطبراني في \"المعجم الكبير\" ١٠/ ٢٩٣، ٣٢٠ (١٠٥٨٧، ١٠٦١٤)، من طرق عن سعيد بن جبير، عن ابن عباس قال: كنت في بيت ميمونة بنت الحارث، فوضعت لرسول الله - ﷺ - طهورًا، فقال: \"من وضع هذا؟ \" قالت ميمونة: عبد الله. فقال - ﷺ -: \"اللهم فقهه في الدين، وعلمه التأويل\".\nوهو عند البخاري ومسلم في صحيحيهما بلفظ: \"اللهم فقِّهه. . \". \"صحيح البخاري\"، كتاب الوضوء، باب وضع الماء عند الخلاء (١٤٣)، \"صحيح مسلم\"، كتاب \"فضائل الصحابة\" باب فضائل عبد الله بن عباس - ﵄ - (٢٤٧٧).\n(٣) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٨، \"كشف الظنون\" لحاجي خليفة ١/ ٤٦٠. وسيأتي الكلام عن هذِه النسخة عند ترجمة على بن أبي طلحة.\n(٤) لم أجده.","vol":"2","page":18},{"text":"حامد (١)، وأبو القاسم الحسن بن محمَّد (٢) ﵏ قالوا: أنا أبو\n_________\n(١) هو: عبد الله بن حامد الوزان، لم يذكر بجرح ولا تعديل.\n(٢) ابن حبيب، شيخ المصنف، والذي أكثر من الرواية عنه بالإضافة إلى ابن حامد، وتارة ينسبه إلى جده، فيقول: حدثنا ابن حبيب، وتارة يقول: أبو القاسم الحبيبي، وتارة يقول: الحسن بن محمَّد بن حبيب، وهكذا.\nوهو: الحسن بن محمَّد بن الحسن بن حبيب بن أيوب، أبو القاسم النيسابوري، العلامة المفسر الواعظ. قال عنه عبد الغافر الفارسي في \"المنتخب من السياق لتاريخ نيسابور\": إمام عصره في معاني القرآن وعلومه، مصنف التفسير المشهور، وكان أديبا نحويًّا، عارفًا بالمغازي والقصص والسير، يدرس لأهل التحقيق ويعظ العوام، ويعقد مجلس التذكير، وانتشر عنه بنيسابور العلم الكثير، وسارت تصانيفه الحسان في الآفاق، وكان أستاذ الجماعة، ظهرت بركته على أصحابه، وسمع الحديث الكثير وجمع. حدث عن الأصم، وأبي زكريا العنبري، وأبي عبد الله الصفار، وأبي الحسن الكارزي، وأبي محمَّد المزني، وأبي سعيد عمرو بن منصور الضرير، وأبي جعفر محمَّد بن صالح بن هانئ، وغيرهم.\nوذكره صاحب كتاب \"سر السرور\"، وقال: هو أشهر مفسري خراسان، وأقضاهم لحق \"الإحسان\" وكان الأستاذ أبو إسحاق الثعلبي من خواص تلامذته. وقال السمعاني: كان أولا كرامي المذهب، ثم تحول شافعيًّا. وقال الذهبي: تكلم فيه الحاكم في رقعة نقلها عنه مسعود بن على السجزي، فالله أعلم اهـ.\nوذكر الذهبي أيضًا في ترجمة أبي حازم العبدوي: قال أبو بكر محمَّد بن على الطوسي: رأيت بخط زاهر بن طاهر قال: كتب مسعود بن ناصر ورقة قال: وجدت عند مسعود بن على بن معاذ السجزي بخط الحاكم قال: اجتمعنا سنة (٣٨١) فذكرنا الكذابين بنيسابور والذين ظهر لنا من جرحهم فأثبتناه للاعتبار. فذكر جماعة منهم: أبو القاسم بن حبيب المفسر. وقال: هم كذبة في الرواية. ا. هـ. وقد صنف ابن حبيب في القراءات، والتفسير، والآداب، وعقلاء المجانين. توفي سنة (٤٠٦ هـ). =","vol":"2","page":19},{"text":"الحسن أحمد بن محمَّد بن عبدوس الطرائفي (١)، نا عثمان بن سعيد الدارمي (٢)،\n_________\n= \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (٤٨٢)، \"تاريخ جرجان\" للسهمي (٢٦٩)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٣٧، ٣٣٥، \"تاريخ الإِسلام\" للذهبي ٢٨/ ١٤١، \"العبر\" للذهبي ٢/ ٢١٢، \"الوافي بالوفيات\" للصفدي ١٢/ ٢٣٩، \"طبقات المفسرين\" للسيوطي (٣٢)، \"بغية الوعاة\" للسيوطي ١/ ٥١٩، \"طبقات المفسرين\" للداودي ١/ ١٤٠، \"شذرات الذهب\" لابن العماد ٣/ ٣٢٥، \"طبقات المفسرين\" للأدرنوي (١٢٩).\nوله تفسير رواه عنه المصنف، سيأتي ذكره في مؤلفات أهل عصر المصنف، إن شاء الله.\n(١) أبو الحسن أحمد بن محمَّد بن عبدوس بن سلمة، العنزي النيسابوري الطرائفي. ارتحل إلى عثمان بن سعيد الدارمي، فأكثر عنه. ذكره الحاكم في \"تاريخ نيسابور\" فقال: أبو الحسن الطرائفي، كان من أهل الصدق والمحدثين المشهورين. . ولم يزل مقبولا في الحديث، مع ما كان يرجع إليه من السلامة. وقال فيه الذهبي: الشيخ المسند الأمين. توفي سنة (٣٤٧ هـ).\n\"الأنساب\" للسمعاني ٤/ ٥٧، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥١٩، \"العبر\" ٢/ ٧٢، \"الوافي بالوفيات\" للصفدي ٨/ ٤٥.\n(٢) عثمان بن سعيد بن خالد بن سعيد التميمي، الدارمي، السجستاني، أبو سعيد، الإِمام، العلامة، الحافظ، الناقد، محدث هراة، واحد الأعلام الثقات، صاحب \"المسند الكبير\"، والتصانيف، ومنها كتابه في \"الرد على بشر المريسي\"، وكتابه في \"الرد على الجهمية\".\nأخذ علم الحديث وعلله عن على بن المديني ويحيى بن معين وأحمد بن حنبل، وفاق أهل زمانه، وكان لهجًا بالسنة، بصيرًا بالمناظرة.\nقال أبو حامد الأعمشي: ما رأيت في المحدثين مثل محمَّد بن يحيى، وعثمان بن سعيد، ويعقوب الفسوي. وقال أبو زرعة: ذاك رُزق حُسن التصنيف. وقال أبو =","vol":"2","page":20},{"text":"نا عبد الله بن صالح (١)،\n_________\n= الفضل الجارودي: كان عثمان بن سعيد إمامًا يقتدى به في حياته وبعد مماته. توفي سنة (٢٨٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٠٣، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣١٩، \"تذكرة الحفاظ\" للذهبي ٢/ ٦٢١، \"طبقات الشافعية\" للسبكي ٢/ ٣٠٥، \"طبقات الحفاظ\" للسيوطي (٦٢٧).\n(١) عبد الله بن صالح بن محمَّد بن مسلم، أبو صالح الجهني، مولاهم المصري، كاتب الليث بن سعد، الإِمام المحدث، شيخ المصريين.\nقال عبد الملك بن شعيب بن الليث: ثقة مأمون، سمع من جدي حديثه. وقال الإِمام أحمد: كان أول أمره متماسكا، ثم فسد بأَخَرَة. وقال أبو حاتم: أخرج أحاديث في آخر عمره أنكروها عليه، نرى أنها مما افتعل خالد بن نجيح، وكان أبو صالح يصحبه، وكان سليم الناحية، لم يكن وزن أبي صالح الكذب، كان رجلًا صالحًا. وقال أبو زرعة: لم يكن عندي ممن يتعمد الكذب، وكان حسن الحديث.\nوقال النسائي: ليس بثقة. وقال ابن حبان: كان في نفسه صدوقًا، إنما وقعت المناكير في حديثه من قبل جار له. وقال ابن عدي: هو عندي مستقيم الحديث، إلا أنه يقع في أسانيده ومتونه غلط، ولا يتعمَّد.\nقال الذهبي في \"الميزان\": هو صاحب حديث وعلم، مكثر، وله مناكير. وقال في \"سير أعلام النبلاء\": قد شرحت حاله في \"ميزان الاعتدال\" للذهبي وليَّناه، وبكل حال، فكان صدوقًا في نفسه، من أوعية العلم، أصابه داء شيخه ابن لهيعة، وتهاون بنفس حتى ضعف حديثه، ولم يترك بحمد الله، والأحاديث التي نقموها عليه معدودة في سعة ما روى. وقال في \"الكاشف\": كان صاحب حديث، فيه لين.\nوقال ابن حجر: صدوق، كثير الغلط، ثبت في كتابه، وكانت فيه غفلة.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٨٦، \"الضعفاء والمتروكين\" للنسائي (٣٣٤)، \"المجروحين\" لابن حبان ٢/ ٤٠، \"الكامل\" لابن عدي ٤/ ٢٠٦، =","vol":"2","page":21},{"text":"أن معاوية بن صالح (١) حدثه، عن على بن أبي طلحة الوالبي (٢)،\n_________\n= \"تاريخ بغداد\" للخطيب ٩/ ٣٧٨، \"تهذيب الكمال\" للمزي ١٥/ ٩٨، \"ميزان الاعتدال\" للذهبي ٢/ ٤٠٥، \"الكاشف\" للذهبي ٢/ ٨٦، \"سير أعلام النبلاء\" للذهبي ١٠/ ٤٠٥، \"تهذيب التهذيب\" لابن حجر ٥/ ٢٥٦، \"تقريب التهذيب\" لابن حجر (٣٤٠٩).\n(١) معاوية بن صالح بن حُدير بن سعيد بن سعد بن فهو، قاضي الأندلس، أبو عمرو، وأبو عبد الرحمن الحضرمي، الشامي الحمصي.\nوثقه أحمد، وابن معين في رواية، والعجلي، والنسائي، وأبو زرعة، وابن سعد، وغيرهم، وذكره ابن حبان في \"الثقات\". وقال ابن معين -في رواية-: صالح. وقال أبو حاتم: صالح الحديث، حسن الحديث، ولا يحتج به. وقال ابن معين في رواية: ليس برضي، كان يحيى بن سعيد لا يرضاه. وقال ابن عدي: ما أرى بحديثه بأسًا، وهو عندي صدوق، إلا أنه يقع في حديثه إفرادات. وقال الذهبي في \"سير أعلام النبلاء\": الإِمام الحافظ الثقة. وقال في \"الكاشف\": صدوق إمام. وقال ابن حجر: صدوق، له أوهام. توفي سنة (١٥٨ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٧٣، \"تاريخ الثقات\" للعجلي (١٥٩٤)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٨٢، \"الثقات\" لابن حبان ٧/ ٤٧٠، \"الكامل\" لابن عدي ٣/ ١٤٣، \"تهذيب الكمال\" للمزي ٣/ ١٣٩، \"تهذيب التهذيب\" لابن حجر ١٠/ ٢٠٩، \"تقريب التهذيب\" لابن حجر (٦٧٦٢).\n(٢) علي بن أبي طلحة سالم بن المخارق الهاشمي الوالبي، أبو الحسن، مولى بني العباس، سكن حمص.\nقال أحمد: له أشياء منكرات. وقال أبو داود: هو إن شاء الله مستقيم الحديث.\nوقال النسائي: ليس به بأس. ووثقه العجلي، وقال ابن حجر: أرسل عن ابن عباس ولم يره، صدوق قد يخطئ. توفي سنة (١٤٣ هـ).\n- الكلام على رواية على بن أبي طلحة عن ابن عباس أو ما يسمى بصحيفة علي ابن أبي طلحة:\nذكر العلماء أن على بن أبي طلحة لم يسمع من ابن عباس، ولكن منهم -مع ذلك- =","vol":"2","page":22},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= من قبل روايته، وذلك لمعرفة الواسطة بينهما، وهو ثقة.\nقال الإِمام أحمد: بمصر صحيفة في التفسير رواها علي بن أبي طلحة، لو رحل فيها رجل إلى مصر قاصدًا ما كان كثيرًا.\nوقال أبو جعفر النحاس -بعد أن ذكر رواية على بن أبي طلحة عن ابن عباس-: والذي يطعن في إسناده يقول: ابن أبي طلحة لم يسمع من ابن عباس، وإنما أخذ التفسير عن مجاهد وعكرمة. وهذا القول لا يوجب طعنًا؛ لأنه أخذه عن رجلين ثقتين، وهو في نفسه ثقة صدوق.\nوقال النحاس -أيضًا-: وهذِه النسخة كانت عند أبي صالح كاتب الليث، رواها عن معاوية بن صالح، عن على بن أبي طلحة عن ابن عباس، وهي عند البخاري عن أبي صالح، وقد اعتمد عليها في \"صحيحه\" كثيرًا على ما بيناه في أماكنه، وهي عند الطبري وابن أبي حاتم وابن المنذر بوسائط بينهم وبين أبي صالح.\nوقال الذهبي: أخذ تفسير ابن عباس عن مجاهد، فلم يذكر مجاهدًا بل أرسله عن ابن عباس. وقال: روى معاوية بن صالح عنه عن ابن عباس تفسيرًا كبيرا ممتعًا. وقال ابن حجر: . . . وعلى صدوق لم يلق ابن عباس، لكنه حمل عن ثقات أصحابه، فلذلك كان البخاري وابن أبي حاتم وغيرهما يعتمدون على هذِه النسخة.\nوقال السيوطي في \"الإتقان\": قال قوم: لم يسمع ابن أبي طلحة من ابن عباس التفسير، وإنما أخذه عن مجاهد أو سعيد بن جبير.\nقال ابن حجر: بعد أن عرفت الواسطة وهو ثقة، فلا ضير في ذلك.\nوقال أيضًا: وها أنا أسوق هنا ما ورد في ذلك عن ابن عباس من طريق ابن أبي طلحة خاصة فإنها أصح الطرق عنه، وعليها اعتمد البخاري في صحيحه.\n\"تاريخ الثقات\" للعجلي (١١٩١)، \"الناسخ والمنسوخ\" للنحاس (ص ٧٥)، \"إعراب القرآن\" للنحاس ٢/ ٤٠٩، \"الإرشاد\" للخليلي ١/ ٣٩٣، \"جامع التحصيل\" للعلائي (٥٤٢)، \"تهذيب الكمال\" للمزي ٢٠/ ٤٩٠، \"ميزان =","vol":"2","page":23},{"text":"عن ابن عباس (١).\n\nتفسير العوفي (٢):\n[٢] أخبرنا الإِمام أبو القاسم الحسن بن محمَّد بن حبيب (٣) بقراءته عليَّ قال: نا عبد الله بن محمَّد الثقفي (٤): نا أبو جعفر محمَّد بن نصرويه المازني (٥): نا محمَّد بن سعد بن محمَّد بن الحسن بن عطية ابن سعد العوفي (٦)\n_________\n= الاعتدال\" للذهبي ٣/ ١٣٤، \"تهذيب التهذيب\" لابن حجر ٧/ ٣٣٩، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٠٧، \"فتح الباري\" ٨/ ٤٣٩، \"الإتقان\" للسيوطي ٣/ ٧٣٦، ٦/ ٢٣٣١ - ٢٣٣٢.\n(١) [١] الحكم على الإسناد:\nفي إسناده شيوخ المصنف منهم من اتهم بالكذب، ومنهم لم يذكر بجرح أو تعديل، وبعض رواته فيهم مقال، كما سبق في تراجمهم.\nونسخة على بن أبي طلحة عن ابن عباس معتمدة عند الأئمة، وهي عند البخاري عن أبي صالح عبد الله بن صالح، واعتمد عليها في \"صحيحه\" كثيرا، والله أعلم.\n(٢) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٨، \"مفتاح السعادة\" لطاش كبرى زادة ٢/ ٦٠، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٤.\n(٣) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) أبو جعفر محمَّد بن سعد بن محمَّد بن الحسن بن عطية بن سعد بن جنادة العوفي، من بني عوف بن سعد، سمع أباه ويزيد بن هارون، ويعقوب بن إبراهيم بن سعد. قال الدارقطني: لا بأس به. وقال الخطيب والسمعاني: كان لينًا في الحديث. توفي سنة (٢٧٦ هـ).\n\"تاريخ بغداد\" للخطيب ٥/ ٣٢٢ - ٣٢٣، \"الأنساب\" للسمعاني ٤/ ٢٥٨، \"تاريخ الإِسلام\" للذهبي ٢٠/ ٤٤٥ - ٤٤٦.","vol":"2","page":24},{"text":"قال: حدثني عمي الحسين ابن عطية (١) قال: حدثني أبي (٢)، عن جدي عطية (٣)، عن ابن عباس.\n_________\n(١) الحسين بن الحسن بن عطية العوفي، أبو عبد الله، القاضي، الكوفي، الفقيه. ضعيف: ضعفه ابن معين، وأبو حاتم الرازي، والنسائي، وابن حبان. توفي سنة (٢٠١ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١١٧، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٨، \"المجروحين\" لابن حبان ١/ ٢٤٦، \"تاريخ بغداد\" للخطيب ٨/ ٢٩، \"سير أعلام النبلاء\" للذهبي ٩/ ٣٩٥، \"ميزان الاعتدال\" للذهبي ١/ ٥٣٢.\n(٢) الحسن بن عطية بن سعد بن جنادة العوفي، روى عن أبيه وجده.\nضعيف: ضعفه أبو حاتم، وقال البخاري: ليس بذاك.\nوذكره ابن حبان في \"الثقات\" وقال: أحاديثه ليست بنقية. وقال في \"المجروحين\": منكر الحديث فلا أدري البلية في أحاديثه منه، أو من أبيه، أو منهما معًا؟ ! .\nوقال ابن حجر: ضعيف. توفي سنة (١٨١ هـ).\n\"التاريخ الكبير\" للبخاري ٢/ ٣٠١، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٦، \"الثقات\" لابن حبان ٦/ ١٧٠، \"المجروحين\" لابن حبان ١/ ٢٣٤، \"تهذيب الكمال\" للمزي ٦/ ٢١١، \"ميزان الاعتدال\" للذهبي ١/ ٥٠٣، \"الكاشف\" ١/ ١٦٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٩٤.\n(٣) عطية بن سعد بن جُنادة -بضم الجيم بعدها نون خفيفة- العوفي الجَدَلي -بفتح الجيم والمهملة- القيسي الكوفي أبو الحسن، تابعي شهير، روى عن ابن عباس، وأبي سعيد الخدري، وابن عمر.\nوهو ضعيف عند أهل العلم، فقد ضعفه أحمد، وأبو زرعة، وأبو حاتم، والنسائي، وابن عدي، وابن حبان، والذهبي.\nقال الإِمام أحمد: هو ضعيف الحديث، بلغني أن عطية كان يأتي الكلبي فيأخذ عنه التفسير، وكان يكنيه بأبي سعيد، فيقول: قال أبو سعيد.\nوقال ابن حجر: صدوق يخطئ كثيرًا، كان شيعيًّا مدلسًا. توفي سنة (١١١ هـ). =","vol":"2","page":25},{"text":"[٣] وأخبرنا محمَّد بن نعيم (١) إجازة قال:\n_________\n= \"العلل\" لأحمد ١/ ٢٢٢، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٨٢، \"الضعفاء والمتروكين\" للنسائي (٤٨١)، \"الكامل\" لابن عدي ٥/ ٣٦٩، \"المجروحين\" لابن حبان ١/ ٢٣٤، \"تهذيب الكمال\" للمزي ٢٠/ ١٤٥، \"سير أعلام النبلاء\" للذهبي ٥/ ٣٢٥، \"ميزان الاعتدال\" للذهبي ٣/ ٧٩، \"الكاشف\" للذهبي ٢/ ٢٣٥، \"تهذيب التهذيب\" لابن حجر ٧/ ٢٢٥.\n[٢] الحكم على الإسناد:\nفي إسناده أبو القاسم الحبيبي كذبه الحاكم، والإسناد من محمَّد بن سعد العوفي إلى عطية العوفي مسلسل بالضعفاء من أسرة واحدة كما مر في تراجمهم، وكما قال الشيخ أحمد شاكر ﵀ عند كلامه على هذا السند في \"جامع البيان\" للطبري، وهو من أكثر الأسانيد دورانا فيه، وفي تفسير ابن أبي حاتم.\nانظر: \"جامع البيان\" للطبري ١/ ٢٦٣ (٣٠٥).\nوكذا شيخ المصنف قيل: كذبه الحاكم.\n(١) هو أبو عبد الله الحاكم: محمَّد بن عبد الله بن محمَّد بن حمدويه بن نعيم بن الحكم، الضبي الطهماني النيسابوري الشافعي المعروف بابن البيِّع، صاحب \"المستدرك على الصحيحين\"، \"تاريخ نيسابور\" وغيرهما من المصنفات.\nقال الخطيب: كان من أهل الفضل والعلم والمعرفة والحفظ. . . وكان ثقة.\nوقال عبد الغافر الفارسي كما في \"المنتخب من السياق لتاريخ نيسابور\": الحاكم أبو عبد الله هو إمام أهل الحديث في عصره، العارف به حق معرفته. . .، ثم قال: ومن تأمل كلامه في تصانيفه، وتصرفه في أماليه، ونظره في طرق الحديث، أذعن بفضله، واعترف له بالمزية على من تقدمه، وإتعابه من بعده، وتعجيزه اللاحقين عن بلوغ شأوه، عاش حميدًا، ولم يخلف في وقته مثله.\nوقال عنه الذهبي في \"سير أعلام النبلاء\": الإِمام الحافظ، الناقد العلامة، شيخ المحدثين. . صاحب التصانيف. . لحق الأسانيد العالية بخراسان والعراق وما وراء النهر، وسمع من نحو ألفي شيخ. . . وصنَّف وخرَّج، وجرَّح وعدَّل، وصحَّح وعلَّل، وكان من بحور العلم على تشيع قليل فيه. =","vol":"2","page":26},{"text":"أنا أبو بكر أحمد ابن كامل (١) ببغداد (٢) قال: نا محمَّد بن سعد العوفي (٣)، قال: حدثني عمي (٤) قال: حدثني أبي (٥)، عن جدي\n_________\n= وقال في \"ميزان الاعتدال\" للذهبي: إمام صدوق. توفي أبو عبد الله سنة (٤٠٥ هـ). \"تاريخ بغداد\" للخطيب ٥/ ٤٧٣، \"الأنساب\" للسمعاني ١/ ٤٣٢، \"المنتظم\" لابن الجوزي ١٥/ ١٠٩، \"تذكرة الحفاظ\" للذهبي ٣/ ١٠٣٩، \"سير أعلام النبلاء\" للذهبي ١٧/ ١٦٢، \"ميزان الاعتدال\" للذهبي ٣/ ٦٠٨، \"طبقات الشافعية\" للسبكي ٤/ ١٥٥، \"المنتخب من السياق لتاريخ نيسابور\" (١)، \"طبقات الحفاظ\" للسيوطي (٩٢٩).\n(١) أحمد بن كامل بن خلف بن شجرة البغدادي. تلميذ محمَّد بن جرير الطبري.\nقال أبو الحسن بن رزقويه: لم تر عيناي مثله. وقال الدارقطني: كان متساهلا، ربما حدث من حفظه بما ليس في كتابه، وأهلكه العجب، كان يختار لنفسه، ولا يقلد أحدًا.\nوقال الخطيب البغدادي: كان من العلماء بالأحكام، وعلوم القرآن والنحو والشعر والتواريخ، وله في ذلك مصنفات، ولي قضاء الكوفة.\nوقال الذهبي: لينه الدارقطني وقال: كان متساهلا. ومشاه غيره، وكان من أوعية العلم، كان يعتمد على حفظه فَيَهِم. توفي سنة (٣٥٠ هـ).\n\"تاريخ بغداد\" للخطيب ٤/ ٣٥٧، \"معجم الأدباء\" لياقوت ٤/ ١٠٢، \"إنباه الرواة\" للقفطي ١/ ٦٧، \"ميزان الاعتدال\" للذهبي ١/ ١٢٩، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٤٤.\n(٢) بغداد: مدينة مشهورة بالعراق قيل: هو اسم فارسي معرب وقيل: تسمى مدينة السلام، وكانت عاصمة للخلافة فترة كبيرة من الزمن وقيل: إن أول من جعلها مدينةً المنصورُ بالله أبو جعفر.\n\"معجم البلدان\" لياقوت ١/ ٤٥٦ - ٤٦٦.\n(٣) لين الحديث.\n(٤) الحسين بن الحسن العوفي ضعيف.\n(٥) الحسن بن عطية العوفي ضعيف.","vol":"2","page":27},{"text":"عطية (١)، عن ابن عباس (٢).\n\nتفسير الدمياطي (٣) بإسناديه (٤):\n[٤] أخبرنا أبو حامد أحمد بن الوليد بن أحمد الصوفي (٥) بقراءتي عليه في داري سنة ثمان وأربعمائة قال: أنا (٦) أبو القاسم سليمان بن أحمد بن أيوب الطبراني (٧).\n_________\n(١) عطية بن سعد بن جنادة العوفي صدوق يخطئ كثيرًا وكان شيعيًّا مدلسًا.\n(٢) [٣] الحكم على الإسناد:\nإسناده مسلسل بالضعفاء كما مر في السند السابق، وفيه غيرهم من تكلم فيه.\n(٣) انظر: \"الإرشاد\" للخليلي ١/ ٣٢٤، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٢٠، \"طبقات المفسرين\" للداودي ١/ ٣٢٤، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٧، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٢٣٤.\n(٤) في (س) و(ش): بإسناده.\n(٥) أبو حامد أحمد بن الوليد بن أحمد بن محمَّد بن الوليد الزوزني الواعظ الصوفي، المحدث ابن المحدث، شيخ ثقة، سمع الكثير، ورحل في السماع، وأدرك الإسناد العالي، وروى بجرجان عن الطبراني، وأبي بكر الشافعي، والقاسم، وجماعة. توفي بنيسابور سنة (٤١٨ هـ).\n\"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٧٦)، \"تاريخ جرجان\" للسهمي (١٢١)، \"الأنساب\" للسمعاني ٣/ ١٧٦.\n(٦) في (ت): ثنا.\n(٧) أبو القاسم سليمان بن أحمد بن أيوب بن مُطير اللخمي الشامي الطبراني.\nالإِمام الحافظ، الثقة، الرحال الجوال، محدث الإِسلام، علم المعمَّرين، صاحب المعاجم الثلاثة وغيرها، ارتحل في طلب العلم ستة عشر عامًا، وحدث عن ألف شيخ أو يزيدون، وكتب عمَّن أقبل وأدبر، وبرع في هذا الشأن، وجمع وصنَّف، وعُمِّر دهرًا، وازدحم عليه المحدثون، ورحلوا إليه من الأقطار. توفي سنة (٣٦٠ هـ) بأصبهان. =","vol":"2","page":28},{"text":"بها (١)، قال: حدثنا أبو محمَّد بكر بن سهل الدمياطي (٢) قال: نا عبد الغني (بن سعيد) (٣) البرقي (٤)، عن أبي محمَّد موسى بن\n_________\n= \"ذكر أخبار أصبهان\" لأبي نعيم ١/ ٣٣٥، \"الأنساب\" للسمعاني ٤/ ٤٢، \"المنتظم\" لابن الجوزي ١٤/ ٢٠٦، \"سير أعلام النبلاء\" للذهبي ١٦/ ١١٩، \"تذكرة الحفاظ\" للذهبي ٣/ ٩١٢، \"غاية النهاية\" لابن الجزري ١/ ٣١١، \"طبقات الحفاظ\" للسيوطي (٨٤٥)، \"طبقات المفسرين\" للداودي ١/ ١٩٨.\n(١) ساقطة من (ج).\n(٢) بكر بن سهل بن إسماعيل بن نافع، أبو محمَّد الهاشمي مولاهم، الدمياطي، المفسر المقرئ.\nقال أبو الشيخ: كانوا قد جمعوا له بالرملة خمس مئة دينار، ليقرأ لهم التفسير فامتنع، وقدم بيت المقدس، فجُمع له منها ومن الرملة ألف دينار، فقرأ عليهم الكتاب.\nوقال النسائي: ضعيف. وقال الذهبي: حمل الناسُ عنه، وهو مقارب الحال. توفي سنة (٢٨٩ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٣/ ٤٢٥، \"ميزان الاعتدال\" للذهبي ١/ ٣٤٥، \"طبقات القراء\" للذهبي ١/ ١٧٨، \"لسان الميزان\" لابن حجر ٢/ ٥١، \"طبقات المفسرين\" للداودي ١/ ١١٧.\n(٣) في (ت): يعني: ابن سعيد.\n(٤) لم تذكر أكثر المصادر هذِه النسبة إلا ما كان من ابن ماكولا والسمعاني، عند كلامهما على (القَرَني) موسى بن عبد الرحمن القرني الصنعاني فذكرا من الرواة عنه: عبد الغني بن سعيد البَرْقي الثقفي.\nوهو: عبد الغني بن سعيد الثقفي. صاحب \"التفسير\". قال الذهبي: حدث عنه بكر بن سهل الدمياطي وغيره، ضعفه ابن يونس.\nوذكره ابن حبان في \"الثقات\". وقال: مصري يروي عن موسى بن عبد الرحمن الصنعاني، عن هشام بن عروة.","vol":"2","page":29},{"text":"الرحمن الصنعاني (١)، عن عبد الملك ابن جريج (٢)، عن عطاء بن\n_________\n= قال ابن حجر في \"اللسان\" بعد أن ذكر تضعيف ابن يونس له، وقول ابن حبان هذا: قلت: ابن يونس أعلم به. وضعفه ابن حجر في \"العجاب في بيان الأسباب\". توفي سنة (٢٢٩ هـ).\n\"الثقات\" لابن حبان ٨/ ٤٢٤، \"الإكمال\" لابن ماكولا ٧/ ١٤٢، \"الأنساب\" للسمعاني ١٠/ ٣٩٣، \"ميزان الاعتدال\" للذهبي ٢/ ٦٤٢، \"لسان الميزان\" لابن حجر ٤/ ٤٥، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٢٠، \"طبقات المفسرين\" للداودي ١/ ٣٢٤.\n(١) أبو محمَّد موسى بن عبد الرحمن الثقفي الصنعاني.\nقال فيه ابن حبان: شيخ دجال يضع الحديث، روى عنه عبد الغني بن سعيد الثقفي، وضع على ابن جريج عن عطاء عن ابن عباس كتابًا في التفسير جمعه من كلام الكلبي ومقاتل بن سليمان وألزقه بابن جريج عن عطاء عن ابن عباس، ولم يحدث به ابن عباس، ولا عطاء سمعه، ولا ابن جريج سمع من عطاء، وإنما سمع ابن جريج من عطاء الخراساني عن ابن عباس في التفسير أحرفًا شبيها بجزء، وعطاء الخراساني لم يسمع من ابن عباس شيئًا ولا رواه، لا تحل الرواية عن هذا الشيخ ولا النظر في كتابه إلا على سبيل الاعتبار.\nوقال ابن عدي: منكر الحديث. ثم ساق له أحاديث عن ابن عباس، بعضها من طريق بكر بن سهل الدمياطي، عن عبد الغني بن سعيد عنه، ثم قال ابن عدي: هذِه الأحاديث بواطيل.\nوقال -عنه- الذهبي: معروف، ليس بثقة، ثم ساق قول ابن حبان.\n\"المجروحين\" لابن حبان ٢/ ٢٤٢، \"الكامل\" لابن عدي ٦/ ٣٤٩، \"ميزان الاعتدال\" للذهبي ٤/ ٢١١، \"لسان الميزان\" لابن حجر ٦/ ١٢٤، \"الكشف الحثيث\" لسبط ابن العجمي (٧٩٤).\n(٢) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي، أبو خالد وأبو الوليد القرشي.\nالإِمام العلامة الحافظ، شيخ الحرم، صاحب التصانيف، وأول من دوَّن العلم =","vol":"2","page":30},{"text":"أبي رباح (١)، عن ابن عباس.\n_________\n= بمكة، حدَّث عن عطاء بن أبي رباح فأكثر وجوَّد، وذكر أنه لزمه عشرين سنة. وقد وثَّق أهل العلم ابن جريج، إلا أنهم عابوا عليه التدليس والإرسال.\nقال الذهبي -بعد أن ذكر أقوال النقاد فيه-: قلت: الرجل في نفسه حافظ، لكنه يدلس بلفظة (عن)، و(قال).\nوقال ابن حجر: ثقة فقيه فاضل، وكان يدلس ويرسل. وذكره في \"تعريف أهل التقديس\" ضمن الطبقة الثالثة من طبقات المدلسين الذين أكثروا من التدليس فلم يحتج الأئمة من أحاديثهم إلا بما صرحوا فيه بالسماع، ومنهم من رد حديثهم مطلقًا، ومنهم من قبلهم. توفي ابن جريج سنة (١٥٠ هـ).\n\"تهذيب الكمال\" للمزي ١٨/ ٣٣٨، \"سير أعلام النبلاء\" للذهبي ٦/ ٣٢٥، \"ميزان الاعتدال\" للذهبي ٢/ ٦٥٩، \"الكاشف\" للذهبي ٢/ ١٨٥، \"جامع التحصيل\" للعلائي (٤٧٢)، \"تقريب التهذيب\" لابن حجر (٤٢٢١)، \"تعريف أهل التقديس\" لابن حجر (ص ٨١، ٩٥)، \"طبقات المفسرين\" للداودي ١/ ٣٥٢.\n(١) عطاء بن أبي رباح، واسم أبي رباح أسلم، القرشي مولاهم المكي، الإِمام، شيخ الإِسلام، مفتي الحرم. كان ثقة، فقيها، عالمًا، كثير الحديث.\nروى سفيان الثوري، عن عمر بن سعيد بن أبي حسين، عن أمه: أنها أرسلت إلى ابن عباس تسأله عن شيء فقال: يا أهل مكة تجتمعون عليَّ وعندكم عطاء. وورد مثله عن ابن عمر.\nقال فيه ابن حجر: ثقة فقيه فاضل، لكنه كثير الإرسال، وقيل: إنه تغير بأخرة ولم يكثر ذلك منه. توفي ﵀ سنة (١١٤ هـ).\n\"تهذيب الكمال\" للمزي ٢٠/ ٦٩، \"سير أعلام النبلاء\" للذهبي ٥/ ٦٧، \"غاية النهاية\" لابن الجزري ١/ ٥١٣، \"تهذيب التهذيب\" لابن حجر ٧/ ١٩٩، \"تقريب التهذيب\" لابن حجر (٤٦٢٣)، \"طبقات الحفاظ\" للسيوطي (٨٨).\n[٤] الحكم على الإسناد:\nإسناده واهٍ. =","vol":"2","page":31},{"text":"[٥] وعن موسى بن عبد الرحمن (١)، عن مقاتل بن سليمان (٢)، الضحاك (٣)، عن ابن عباس.\n_________\n= قال الخليلي: وهذِه التفاسير لكتاب الله الطوال التي أسندوها إلى ابن عباس غير مرضية، ورواتها مجاهيل، كتفسير جويبر عن الضحاك عن ابن عباس، وعن ابن جريج في التفسير جماعةٌ رووا عنه، وأطولها ما يرويه بكر بن سهل الدمياطي، عن عبد الغني بن سعيد، عن موسى بن محمَّد، عن ابن جريج، وفيه نظر.\nوقال ابن حجر: ومن التفاسير الواهية لوهاء رواتها التفسير الذي جمعه موسى بن عبد الرحمن الثقفي الصنعاني، وهو قدر مجلدين يُسنِده إلى ابن جريج، عن عطاء، عن ابن عباس، وقد نَسب ابن حبان موسى هذا إلى وضع الحديث، ورواه عن موسى: عبد الغني بن سعيد الثقفي وهو ضعيف.\n\"الإرشاد\" للخليلي ١/ ٣٩١ - ٣٩٢، \"العجاب\" لابن حجر ١/ ٢٢٠.\n(١) موسى بن عبد الرحمن الصنعاني ليس بثقة، واتهمه ابن حبان بالوضع.\n(٢) مقاتل بن سليمان كذبوه وهجروه ورمي بالتجسيم.\n(٣) الضحاك بن مزاحم الهلالي، أبو القاسم، أو أبو محمَّد الخراساني، صاحب التفسير.\nوثقه جمع من أهل العلم، منهم: أحمد، وابن معين، وأبو زرعة، والعجلي، والدارقطني، وابن حبان. وضعفه يحيى القطان. وذكر البخاري عن الضحاك شيئًا موقوفًا في \"صحيحه\".\nوقال عنه الذهبي: كان من أوعية العلم، وليس بالمجود لحديثه، وهو صدوق في نفسه. . وله باع في التفسير والقصص.\nوقال ابن حجر: صدوق، كثير الإرسال.\nوأما روايته عن ابن عباس: فقد ذكر العلماء بأنه لم يلق ابن عباس. فقد روى شعبة عن مُشاش، قال: سألت الضحاك: هل لقيت ابن عباس؟ فقال: لا. وروى شعبة -أيضًا- عن عبد الملك بن ميسرة قال: لم يلق الضحاك ابن عباس، وإنما لقي سعيد بن جبير بالري، فأخذ عنه التفسير. =","vol":"2","page":32},{"text":"تفسير عكرمة (١):\n[٦] حدثنا أبو القاسم الحسن بن محمَّد بن الحسن النيسابوري (٢) لفظًا. قال: نا أحمد بن محمَّد بن إبراهيم الصريمي المروزي (٣) قال: نا\n_________\n= وقال يحيى القطان: كان شعبة ينكر أن يكون الضحاك لقي ابن عباس قط.\nوروى أبو جناب الكلبي عن الضحاك قال: جاورت ابن عباس سبع سنين.\nقال الذهبي: قلت: أبو جناب ليس بالقوي، والأول أصح. (أي: قول شعبة). وقال ابن حبان: لقي جماعة من التابعين، ولم يشافه أحدًا من الصحابة، ومن زعم أنه لقي ابن عباس فقد وهم. . ورواية أبي إسحاق عن الضحاك: قلت لابن عباس. وهم من شريك عن أبي إسحاق.\nوقال ابن عدي: عرف بالتفسير، وأما روايته عن ابن عباس وأبي هريرة وجميع من روى عنه، ففي ذلك كله نظر، وإنما اشتهر بالتفسير.\nتوفي الضحاك بعد المائة.\n\"تاريخ يحيى بن معين\" رواية الدارمي (٤٤٤، ٦٥٤)، \"العلل\" لأحمد ١/ ٣٦٢، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٥٨، \"الثقات\" لابن حبان ٦/ ٤٨٣، \"الكامل\" لابن عدي ٤/ ٩٥، \"تهذيب الكمال\" للمزي ١٣/ ٢٨١، \"جامع التحصيل\" للعلائي (ص ١٩٩)، \"سير أعلام النبلاء\" للذهبي ٤/ ٥٩٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٥٠، \"تقريب التهذيب\" لابن حجر (٢٩٩٥).\n[٥] الحكم على الإسناد:\nله حكم ما قبله، ويضاف إلى ذلك الضعف الشديد لمقاتل، والانقطاع بين الضحاك وابن عباس، والله أعلم.\n(١) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٨، \"الفهرست\" لابن النديم (ص ٥٣)، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٠٤، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٣، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٦٦٦.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) لم أجده.","vol":"2","page":33},{"text":"أبو العباس أحمد بن الخضر الصيرفي (١) قال: نا أبو داود سليمان بن معبد السنجي (٢) قال: نا على بن الحسين بن واقد (٣)، عن يزيد\n_________\n(١) أحمد بن الخضر بن محمَّد بن أبي عمرو المعروف بابن خضرويه البلخي شيخ خراسان المروزي.\nحدث عن: محمَّد بن عبدة المروزي.\nروى عنه: سعيد بن أحمد بن العراد، وأبو بكر النقاش المقرئ، والطبراني.\nذكره الدارقطني في \"غرائب مالك\" في ترجمة أحمد بن محمَّد بن رميح، وقال: رجاله كلهم معروفون بالثقة.\nتوفي سنة (٣١٥ هـ) وعمره (٩٥) سنة\n\"حلية الأولياء\" لأبي نعيم ١٠/ ٤٢، \"تاريخ بغداد\" للخطيب ٤/ ١٣٧.\n(٢) سليمان بن معبد بن كوسجا -بمهملة ثم جيم- المروزي، أبو داود السنجي -بكسر المهملة بعدها نون ساكنة ثم جيم- نسبة إلى (سنج) قرية من قرى مرو. ثقة، صاحب حديث، رحَّال أديب. مات سنة (٢٥٧ هـ).\n\"تهذيب الكمال\" للمزي ١٢/ ٦٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٢١٩، \"تقريب التهذيب\" لابن حجر (٢٦٢٦).\n(٣) على بن الحسين بن واقد المروزي، أبو الحسن.\nقال النسائي: ليس به بأس. وقال أبو حاتم: ضعيف الحديث.\nوذكره ابن حبان في \"الثقات\".\nوقال الذهبي في \"سير أعلام النبلاء\": الإِمام المحدث الصدوق. . . كان عالمًا صاحب حديث كأبيه. . . وهو حسن الحديث، كبير القدر. وقال في \"ميزان الاعتدال\" للذهبي: صدوق. وقال ابن حجر: صدوق يهم.\nمات سنة (٢١١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٧٩، \"الثقات\" لابن حبان ٨/ ٤٦٠، \"تهذيب الكمال\" للمزي ٢٠/ ٤٠٦، \"سير أعلام النبلاء\" للذهبي ١٠/ ٢١١، \"ميزان الاعتدال\" للذهبي ٣/ ١٢٣، \"تقريب التهذيب\" لابن حجر (٤٧٥١).","vol":"2","page":34},{"text":"النحوي (١) عن عكرمة (٢) عن ابن عباس (٣).\n_________\n(١) يزيد بن أبي سعيد، أبو الحسن القرشي النحوي مولاهم، المروزي.\nقال أبو بكر بن أبي داود: نحو: بطن من الأزد يقال لهم: بنو نحو، لم يرو منهم الحديث إلا رجلان، أحدهما يزيد هذا، وسائر من يقال له النحوي من نحو العربية. ويزيد: ثقة عابد. قتله أبو مسلم لأمره إياه بالمعروف سنة (١٣١ هـ).\n\"تهذيب الكمال\" للمزي ٣٢/ ١٤٣، \"تقريب التهذيب\" لابن حجر (٧٧٧١).\n(٢) عكرمة البربري، أبو عبد الله المدني، مولي ابن عباس. أصله من البربر، كان لحصين بن أبي الحر العنبري، فوهبه لابن عباس.\nقال ابن حجر: ثقة، ثبت، عالم بالتفسير، لم يثبت تكذيبه عن ابن عمر، ولا يثبت عنه بدعة.\nقال عثمان بن حكيم: كنت جالسًا مع أبي أمامة بن سهل بن حنيف إذ جاء عكرمة، فقال: يا أبا أمامة أذكِّرك الله، هل سمعت ابن عباس يقول: ما حدثكم عكرمة عني فصدقوه فإنه لم يكذب عليّ. قال: نعم.\nوقال قتادة: كان أعلم التابعين أربعة: عطاء، وسعيد بن جبير، وعكرمة، والحسن. وأعلمهم بالتفسير عكرمة. توفي سنة (١٠٧ هـ).\nوقد فند ابن حجر التهم التي وجهت إلى عكرمة، وبين بطلانها.\n\"تهذيب الكمال\" للمزي ٢٠/ ٢٦٣، \"سير أعلام النبلاء\" للذهبي ٥/ ١٢، \"ميزان الاعتدال\" للذهبي ٣/ ٩٣، \"الكاشف\" للذهبي ٢/ ٢٤١، \"تهذيب التهذيب\" لابن حجر ٧/ ٢٦٣، \"تقريب التهذيب\" لابن حجر (٤٧٠١)، \"هدي الساري\" لابن حجر (ص ٤٢٥)، \"طبقات المفسرين\" للداودي ١/ ٣٨٠.\n(٣) [٦] الحكم على الإسناد.\nفي إسناده أبو القاسم الحبيبي، قيل: كذبه الحاكم، وفيه من لم أجده.\nوهناك طريق أخرى عن عكرمة لم يوردها المصنف، وهي طريق ابن إسحاق، عن محمَّد بن أبي محمَّد مولى آل زيد بن ثابت، عن عكرمة أو سعيد بن جبير، عن ابن عباس. قال السيوطي: وهي طريق جيدة، وإسنادها حسن، وقد أخرج منها ابن جرير وابن أبي حاتم كثيرًا. وفي معجم الطبراني منها أشياء. \"الإتقان\" ٦/ ٢٣٣٦.","vol":"2","page":35},{"text":"تفسير الكلبي (١):\nطريق محمَّد بن فضيل:\n[٧] حدثنا أبو القاسم الحسن بن محمَّد بن جعفر (٢) قال: نا أبو العباس محمَّد بن إسحاق بن أيوب (٣)، نا الحسن بن على بن زياد السُّرِّي (٤) قال: نا عبيد بن يعيش (٥)، عن محمَّد بن فضيل (٦)، عن\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٩، \"الفهرست\" لابن النديم (ص ٥٣)، \"المعجم المفهرس\" لابن حجر (٤٠٥)، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٠٩، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٧، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٧.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) محمَّد بن إسحاق بن أيوب الصِّبغي، أبو العباس، أخو الإِمام أبي بكر أحمد بن إسحاق الصبغي النيسابوري.\nروى عنه الحاكم أبو عبد الله، وذكره في \"تاريخ نيسابور\" فقال: أبو العباس الصبغي أخو الشيخ الإِمام، وأكبر سنًّا منه، لزم الفتوة إلى آخر عمره، وكان الشيح ينهانا عن القراءة عليه؛ لما كان يتعاطاه ظاهرًا، لا لحرج في سماعه، فإن أكثر أصوله عن الرازيين كان قد سمعها قبل الشيخ بسنين، ثم سمعها الشيخ في كتابه. توفي سنة (٣٥٤ هـ) وعاش مائة سنة وأربع سنين، وأملى مجالس.\n\"الأنساب\" للسمعاني ٣/ ٥٢١، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٨٩.\n(٤) الحسن بن على بن زياد السُّرِّي -بضم السين وتشديد الراء المكسورة- نسبة إلى (سُرّ)، وهي قرية من قرى الري، ذكره السمعاني في \"الأنساب\" ٣/ ٢٥٢.\n(٥) عبيد بن يعيش المحاملي، أبو محمَّد الكوفي العطار. (ثقة). توفي سنة (٢٢٨ هـ) أو بعدها بسنة.\n\"تهذيب الكمال\" للمزي ١٩/ ٢٤٩، \"تهذيب التهذيب\" لابن حجر ٧/ ٧٨، \"تقريب التهذيب\" لابن حجر (٤٤٣٥).\n(٦) محمَّد بن فُضيل بن غزوان -بفتح المعجمة وسكون الزاي- الضبّي مولاهم، أبو =","vol":"2","page":36},{"text":"محمَّد بن السائب الكلبي (١)، عن أبي صالح باذان مولى أم هانئ (٢)،\n_________\n= عبد الرحمن الكوفي.\nوثقه ابن معين، والعجلي، ويعقوب بن سفيان، وغيرهم. وقال أحمد: كان يتشيع، وكان حسن الحديث. وقال أبو زرعة: صدوق. وقال أبو حاتم: شيخ. وقال النسائي: ليس به بأس.\nوذكره ابن حبان في \"الثقات\". وقال الذهبي وابن حجر: صدوق. وقال ابن حجر أيضا: وممن روى التفسير من الثقات سفيان الثوري، ومحمد بن فضيل بن غزوان. توفي سنة (١٩٥ هـ).\n\"تاريخ يحيى بن معين\" رواية الدارمي (٥٥١، ٥٥٢)، \"معرفة الثقات\" للعجلي (١٤٩٠)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٥٧، \"تهذيب الكمال\" للمزي ٢٦/ ٢٩٣، \"سير أعلام النبلاء\" للذهبي ٩/ ١٧٣، \"ميزان الاعتدال\" للذهبي ٤/ ٩، \"تهذيب التهذيب\" لابن حجر ٩/ ٤٠٥.\n(١) محمَّد بن السائب الكلبي متهم بالكذب ورمي بالرفض.\n(٢) أبو صالح، مولى أم هانئ بنت أبي طالب، باذام، ويقال: باذان، تابعي، روى عن على وابن عباس وأبي هريرة، ومولاته.\nقال عمرو بن قيس: كان مجاهد ينهى عن أبي صالح باذان صاحب الكلبي. وقال سفيان الثوري: قال الكلبي: قال لي أبو صالح: كل ما حدثتك كذب. وقال ابن معين: ليس به بأس، فإذا روى عنه الكلبي فليس بشيء، وإذا روى عنه غير الكلبي فليس به بأس.\nوضعفه البخاري. وقال أبو حاتم: يكتب حديثه ولا يحتج به. وقال يحيى القطان: لم أر أحدًا من أصحابنا ترك أبا صالح مولى أم هانئ. وقال زكريا بن أبي زائدة: كان الشعبي يمر بأبي صالح فيأخذ بأذنه فيهزها، ويقول: ويلك تفسر القرآن وأنت لا تحفظ القرآن.\nوقال العقيلي: قال مغيرة: إنما كان أبو صالح صاحب الكلبي يعلم الصبيان، وضعف تفسيره وقال: كُتُبٌ أصابها! ويعجب ممن يروي عنه.\nوقال ابن حبان: يحدث عن ابن عباس ولم يسمع منه. وقال ابن عدي: وباذام =","vol":"2","page":37},{"text":"عن ابن عباس (١).\n[٨] وحدثنا أبو القاسم الحبيبي (٢) قال: نا أبو محمَّد عبد الله بن محمَّد بن يعقوب البوسنجي (٣) قال: نا أبو جعفر محمَّد بن معاذ\n_________\n= هذا عامة ما يرويه تفاسير، وما أقل ما له من المسند، وهو يروي عن علي وابن عباس، وروى عنه ابن أبي خالد عن أبي صالح هذا تفسيرا كثيرًا، قد زخرف في ذلك التفسير ما لم يتابعه أهل التفسير عليه، ولم أعلم أحدًا من المتقدمين رضيه. وقال ابن حجر: ضعيف مدلس من الثالثة.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٣، \"التاريخ الكبير\" للبخاري ٢/ ٦٤٤، \"الضعفاء والمتروكين\" للنسائي (٧٢)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٣١، \"المجروحين\" لابن حبان ١/ ١٨٥، \"الكامل\" لابن عدي ٢/ ٦٨.\n(١) [٧] الحكم على الإسناد:\nإسناده واه.\nقال ابن حجر: ومن روايات الضعفاء عن ابن عباس: التفسير المنسوب لأبي النضر محمَّد بن السائب الكلبي، فإنه يرويه عن أبي صالح، وهو مولى أم هانئ عن ابن عباس، والكلبي اتهموه بالكذب، وقد مرض فقال لأصحابه في مرضه: كل شيء حدثتكم عن أبي صالح كذب.\nوقال السيوطي: وأوهى طرقه (أي: طرق التفسير عن ابن عباس) طريق الكلبي عن أبي صالح عن ابن عباس. .\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٠٩، \"الإتقان\" للسيوطي ٦/ ٢٣٣٦.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) في (ش): البوشنجي. بالمعجمة.\nوهو: عبد الله بن محمَّد بن يعقوب بن محمَّد بن زيد، أبو محمَّد البوسنجي.\nذكره الخطيب في \"تاريخ بغداد\" ١٠/ ١٢٧ وقال: روى عنه ابن الثلاج عن أحمد ابن محمَّد بن رزين، وذكر أنه قدم بغداد حاجًّا وحدثهم في سنة أربعين وثلاثمائة في سوق يحيى.","vol":"2","page":38},{"text":"الهروي (١) قال: نا على بن خشرم بن عيسى (٢)، عن محمَّد بن الفضيل (٣)، عن الكلبي (٤)، عن أبي صالح (٥)، عن ابن عباس (٦).\n\nطريق يوسف بن بلال:\n[٩] أخبرنا أبو محمَّد شيبة بن محمَّد بن أحمد الشعيبي المقرئ (٧)\n_________\n(١) أبو جعفر محمَّد بن معاذ بن فَرَه، وقيل؟ فرح، الهروي الماليني. توفي سنة (٣١٦ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٤/ ٤٨٤، \"مشتبه النسبة\" للأزدي ٢/ ٥٢٧، \"توضيح المشتبه\" لابن ناصر الدين ٧/ ٢٠٤.\n(٢) على بن خَشرم -بمعجمتين على وزن جعفر- بن عبد الرحمن بن عطاء بن هلال بن ماهان بن عبد الله المروزي، أبو الحسن الحافظ قريب بشر الحافي. ثقة.\nقال الذهبي: انتهى إليه علو الإسناد بما وراء النهر وبمرو وهراة. مات سنة (٢٥٧ هـ) أو بعدها، وقد قارب المائة.\n\"تهذيب الكمال\" للمزي ٢٠/ ٤٢١، \"سير أعلام النبلاء\" للذهبي ١١/ ٥٥٣ - ٥٥٣، \"تهذيب التهذيب\" لابن حجر ٧/ ٣١٦.\n(٣) محمَّد بن فضيل بن غزوان الضبي، صدوق.\n(٤) محمَّد بن السائب الكلبي متهم بالكذب ورمي بالرفض.\n(٥) أبو صالح باذان مولى أم هانئ ضعيف مدلس.\n(٦) [٨] الحكم على الإسناد:\nإسناده واه، وانظر ما قبله.\n(٧) أبو محمَّد شيبة بن محمَّد بن أحمد بن شعيب بن هارون الشعيبي.\nذكره الحاكم في \"تاريخ نيسابور\" فقال: أبو محمَّد بن أبي أحمد الشعيبي، قد ذكرت في هذا الكتاب تقدُّم أبيه من بين أصحابه في أنواع من العلوم، وتفرده من بينهم بالورع، فأما شيبة فإنه سمع الحديث بإفادة أبيه من جماعة من الشيوخ، وكان من الصالحين، سمعه أبوه سنة إحدى وعشرين وثلاثمائة، وتوفي في المحرم سنة (٣٩٥ هـ). وفي \"المنتخب من السياق لتاريخ نيسابور\": شيبة بن أبي =","vol":"2","page":39},{"text":"بقراءتي عليه قال: أنا أبو الحسن على بن محمَّد بن فور الوراق (١) سنة إحدى وعشرين وثلاثمائة قال: أنا أبو نصر أحمد بن محمَّد بن نصر اللباد (٢).\n_________\n= أحمد الشعيبي أبو محمَّد، مشهور من أهل بيت الحديث والورع والديانة. سمع من أبيه وعلى بن محمَّد الوراق، وأقاربه محدثون.\n\"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (٨٠٢)، \"الأنساب\" للسمعاني ٣/ ٤٣٥، \"تاريخ الإِسلام\" للذهبي ٢٧/ ٣١٥.\n(١) على بن محمَّد بن أحمد بن فور، أبو الحسن النيسابوري الفوري الوراق، نسب إلى جده، كان كثير الحديث.\nسمع: أحمد بن يوسف السلمي، وعبد الرحمن بن بشر بن الحكم، وأبا حاتم بن إدريس الرازي وطبقتهما.\nوعنه: بشر بن محمَّد القاضي، ومحمد بن حامد البزاز.\nقيل: توفي سنة (٣٢٠ هـ)، وقيل سنة (٣٢٤ هـ).\n\"الأنساب\" للسمعاني ٤/ ٤٠٧، \"اللباب في تهذيب الأنساب\" لابن الأثير ٢/ ٤٤٥، \"تاريخ الإِسلام\" للذهبي ٢٤/ ٣٠٨، \"تبصير المنتبه\" لابن حجر ٣/ ١١١٤.\n(٢) أبو نصر أحمد بن محمَّد بن نصر اللباد الفقيه النيسابوري.\nسمع: أبا نعيم الفضل بن دكين وأحمد بن حنبل وبشر بن الوليد القاضي وغيرهم، روى عنه: إبراهيم بن محمَّد بن سفيان وأبو يحيى زكريا بن يحيى البزار. ذكره الحاكم في \"تاريخ نيسابور\" وقال: شيخ أهل الرأي في عصره ورئيسهم.\nوذكره السمعاني -عند ذكر أبيه- فقال: ومحمد بن نصر اللباد النيسابوري، والد أبي نصر أحمد: روى عنه ابنه، توفي سنة (٢٨٠).\n\"الطبقات السنية في تراجم الحنفية\" للغزي ١/ ١٤٩، \"طبقات الحنابلة\" لأبي يعلى ١٨٨/ ١ (٦٢)، \"الأنساب\" للسمعاني ٥/ ١٢٤، \"تاريخ الإِسلام\" للذهبي ٢٠/ ٢٧٥ (٢٤٣).","vol":"2","page":40},{"text":"[١٠] وأخبرنا أبو محمَّد عبد الله بن حامد (١) قال: أنا أبو بكر عبد الله بن محمَّد بن الحسين بن محمَّد المعلم (٢) قال: نا أحمد بن محمَّد بن نصر اللباد.\n[١١] وحدثنا أبو القاسم الحسن بن محمَّد بن جعفر (٣) قال: أنا أبو علي الحسين بن محمَّد بن هارون (٤) قال: نا أحمد بن محمَّد ابن نصر اللباد قال: نا يوسف بن بلال السعدي (٥) قال: نا محمَّد ابن مروان السدي (٦)،\n_________\n(١) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٤) لعله: أبو على الحسين بن محمَّد بن هارون بن يحيى بن يزيد الفرمي.\nحدث عنه: أحمد بن داود المكي ويحيى بن أيوب العلاف والحسن بن طيب وغيرهم. قال السمعاني: وكان موثقا نعم الرجل، توفي في ذي القعدة (٣٣٤ هـ). \"الأنساب\" للسمعاني ١٠/ ١٩٧، \"معجم البلدان\" لياقوت ٤/ ٢٥٥، \"الإكمال\" لابن ماكولا ٧/ ٨٩، \"اللباب في تهذيب الأنساب\" لابن الأثير ٢/ ٤٢٤، \"تاريخ الإِسلام\" للذهبي ٢٥/ ١٠٢ \"توضيح المشتبه\" لابن ناصر الدين ٧/ ٨٤، \"تبصير المنتبه\" لابن حجر ٣/ ١١٦٧.\n(٥) لم أجده.\n(٦) محمَّد بن مروان بن عبد الله بن إسماعيل بن عبد الرحمن السُّدِّي -بضم المهملة والتشديد- وهو الأصغر، صاحب الكلبي. متروك، ومتهم بالكذب.\nوقال ابن معين: ليس بثقة. وقال أحمد: أدركته وقد كبر فتركته.\nوقال البخاري: سكتوا عنه. وقال أبو حاتم: ذاهب الحديث، متروك الحديث، لا يكتب حديثه ألبته.\nوقال ابن عدي: الضعف على رواياته بين. وقال الذهبي: تركوه، واتهمه بعضهم =","vol":"2","page":41},{"text":"عن محمَّد بن السائب الكلبي (١)، عن أبي صالح (٢)، عن ابن عباس (٣).\n\nطريق حبان:\n[٢] حدثنا أبو القاسم الحسن بن محمَّد بن حبيب (٤) المفسر لفظًا قال: نا أبو سعيد نافع بن محمَّد (٥) بمرو الروذ (٦) قال: نا محمَّد بن\n_________\n= بالكذب. وقال ابن حجر: متهم بالكذب، من الثامنة.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٣٧، \"الضعفاء الصغير\" للبخاري (٣٤٠)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٨٦، \"المجروحين\" لابن حبان ٢/ ٢٨٦، \"الكامل\" لابن عدي ٦/ ٢٦٣، \"تهذيب الكمال\" للمزي ٢٦/ ٣٩٢، \"ميزان الاعتدال\" للذهبي ٤/ ٣٢، \"الكشف الحثيث\" لسبط ابن العجمي (٧٢٨)، \"تهذيب التهذيب\" لابن حجر ٩/ ٤٣٦، \"تقريب التهذيب\" لابن حجر (٦٣٢٤).\n(١) محمَّد بن السائب الكلبي متهم بالكذب ورمي بالرفض.\n(٢) أبو صالح باذان مولى أم هانئ ضعيف مدلس.\n(٣) [٩، ١٠، ١١] الحكم على الإسناد:\nإسناده واهٍ؛ لأن فيه الكلبي والسدي، وهما متهمان بالكذب.\nقال السيوطي ضمن كلامه عن الطرق إلى ابن عباس: وأوهى طرقه طريق الكلبي، عن أبي صالح، عن ابن عباس، فإن انضم إلى ذلك رواية محمَّد بن مروان السدي الصغير\" فهي سلسلة الكذب، وكثيرًا ما يخرج منها الثعلبي والواحدي.\n\"الإتقان\" ٦/ ٢٣٣٦.\n(٤) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٥) في (ج)، (ت): نافع بن محمَّد بن نافع.\nوهو: نافع بن محمَّد بن الحسن بن علويه أبو سعيد الأبيوردي.\nقدم بغداد حاجا وحدث بها عن أبي العباس محمَّد بن يعقوب الاسم، وحدث عنه القاضي أبو العلاء الواسطي.\n\"تاريخ بغداد\" للخطيب ١٣/ ٣٢٢.\n(٦) مرو الرُّوذ: بفتح الميم، وسكون الراء، وضم الراء الأخرى -وهي بلدة حسنة =","vol":"2","page":42},{"text":"عمران الأرْسَابَنْدي (١): نا محمَّد بن المغيرة (٢)، عن عمار بن عبد الجبار (٣)، عن حبان بن على العنزي (٤)،\n_________\n= مبنية على وادي مرو، بينهما أربعون فرسخًا، والوادي بالعجمية يقال له (الروذ) فركبوا من اسم البلد الذي ماؤه في هذا الوادي والبلد اسما وقالوا: (مرو الروذ)، وإليها ينسب (المَرْوَ الرُّوذي).\n\"الأنساب\" للسمعاني ٥/ ٢٦٢.\n(١) محمَّد بن عمران الأرسابندي، من أهل مرو.\nيروي عن: على بن حجر السعدي.\nروى عنه أهل بلده.\nقال ابن حبان والسمعاني: مستقيم الحديث.\n\"الثقات\" لابن حبان ٩/ ١٥٥، \"الأنساب\" للسمعاني ١/ ١١١، ١١٢.\nوأرسابند بالفتح ثم السكون، وسين مهملة، وألف وجاء موحدة مفتوحة، ونون ساكنة، ودال مهملة- قرية من قرى مرو، على فرسخين منها.\n\"الأنساب\" للسمعاني ١/ ١١١، ١١٢.\n(٢) لم يتبين لي من هو.\n(٣) عمار بن عبد الجبار المروزي، مولى بني سعد، كنيته أبو الحسن. ذكره ابن حبان في \"الثقات\".\nوقال الذهبي: قال السليماني: فيه نظر. توفي بمكة سنة (٢١١ هـ).\n\"التاريخ الكبير\" للبخاري ٧/ ٣٠، \"الثقات\" لابن حبان ٨/ ٥١٨، \"ميزان الاعتدال\" للذهبي ٣/ ١٦٥، \"لسان الميزان\" لابن حجر ٤/ ٢٧٢.\n(٤) في (ت): العنبري.\nوهو: حِبَّان بن على العنزي -بفتح العين والنون ثم زاي- أبو على الكوفي، أخو مِنْدل بن علي.\nقال أحمد: حبان أصح حديثًا من مندل. وقال ابن معين: صدوق. وفي رواية قال: فيه ضعف. وفي رواية: ليس به بأس. وفي رواية: ليس حديثه بشيء. =","vol":"2","page":43},{"text":"عن الكلبي (١)، عن أبي صالح (٢)، عن ابن عباس (٣).\n_________\n= وقال أبو زرعة: لين. وقال أبو حاتم: يكتب حديثه، ولا يحتج به.\nوقال البخاري والحاكم أبو أحمد: ليس عندهم بالقوي.\nوقال ابن سعد وابن قانع وابن ماكولا: ضعيف.\nوقال ابن عدي: له أحاديث صالحة، وعامة حديثه إفرادات وغرائب.\nوقال الخطيب: كان صالحًا دينًا.\nوذكره ابن حبان في \"الثقات\".\nوقال العجلي: صدوق، كان وجها من وجوه أهل الكوفة، وكان فقيهًا.\nقال الذهبي: فقيه صالح الحديث. وقال ابن حجر: ضعيف، وكان له فقه وفضل. توفي سنة (١٧١ هـ) أو (١٧٢ هـ).\n\"الطبقات الكبرى\" لابن سعد ٦/ ٣٨١، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٩٥، \"تاريخ يحيى بن معين\" رواية الدارمي (٢٤٥، ٢٤٦)، \"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (٣٥٧)، \"الضعفاء الصغير\" للبخاري (٩٣)، \"معرفة الثقات\" للعجلي (٢٤٢)، \"تاريخ أبي زرعة الدمشقي\" (٤٧٠، ٥٥٨)، \"الضعفاء والمتروكين\" لابن الجوزي (١٦٣)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٧٠، \"الثقات\" لابن حبان ٦/ ٢٤٥، \"الكامل\" لابن عدي ٢/ ٤٢٧، \"الإكمال\" لابن ماكولا ٢/ ٣٠٩، \"تهذيب الكمال\" للمزي ٥/ ٤٣٩، \"الكاشف\" للذهبي ١/ ٢٠١، \"تهذيب التهذيب\" لابن حجر ٢/ ١٧٣، \"تقريب التهذيب\" لابن حجر (١٠٨٤).\n(١) محمَّد بن السائب الكلبي متهم بالكذب ورمي بالرفض.\n(٢) أبو صالح باذان مولى أم هانئ ضعيف مدلس.\n(٣) [١٢] الحكم على الإسناد:\nإسناده واه. وعلته الكلبي. كما أن أبا صالح وحبان: ضعيفان.\nقال ابن حجر: وممن روى التفسير عن الكلبي من الثقات سفيان الثوري، ومحمد =","vol":"2","page":44},{"text":"تفسير الصالحين (١):\n[١٣] أخبرنا الشيخ أبو محمَّد عبد الله بن حامد بن محمَّد الأصبهاني (٢) بقراءتي عليه قال: أنا أحمد بن محمَّد بن شاذان البلخي (٣) قال: نا جيعويه بن محمَّد (٤) قال: نا صالح بن محمَّد الترمذي (٥) من أول القرآن إلى قوله تعالى (في سورة المجادلة) (٦): ﴿أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَى﴾ (٧).\n\nومنها إلى آخر القرآن:\n_________\n= ابن فضيل بن غزوان، ومن الضعفاء من قبل الحفظ: حِبَّان -بكسر المهملة وتثقيل الموحدة- وهو ابن على العَنَزي، بفتح المهملة والنون بعدها زاي منقوطة. \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٠.\n(١) انظر: \"كشف الظنون\" لحاجي خليفة ١/ ٤٥١.\n(٢) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) صالح بن محمَّد الترمذي: كان الحميدي يقنت عليه بمكة. وإذا ذكره إسحاق بن راهويه بكى من تجرُّئِه على الله تعالى.\nوقال السليماني: هو منكر الحديث، يقول بخلق القرآن.\nوقال فيه ابن حبان: مرجئ دجال من الدجاجلة، لا يحل كَتْب حديثه.\nوقال الذهبي: متهم ساقط.\n\"المجروحين\" لابن حبان ١/ ٣٧٠، \"ميزان الاعتدال\" للذهبي ٢/ ٣٠٠، \"لسان الميزان\" لابن حجر ٣/ ١٧٦، \"الكشف الحثيث\" لسبط ابن العجمي (٣٤٣).\n(٦) من (ج).\n(٧) المجادلة: ٨.","vol":"2","page":45},{"text":"[١٤] أخبرناه عبد الله بن حامد (١) قال: أنا أبو عبد الله بن عامر البلخي (٢) قال: نا القاسم بن عباد (٣) قال: نا صالح بن محمَّد الترمذي (٤) (بإسناده في نسخة من كتابه سواء) (٥) عن محمَّد بن مروان (٦)، عن الكلبي (٧)، عن أبي صالح (٨)، عن ابن عباس (٩).\n[١٥] وأخبرنا على بن محمَّد بن سعيد الخطيب (١٠) كتابة (١١) قال:\n_________\n(١) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٢) أبو عبد الله: محمَّد بن عامر بن كامل البلخي. حدث عن: مكي بن إبراهيم، وشداد بن حكيم. \"الثقات\" لابن حبان ٩/ ١٤٦، \"فتح الباب في الكنى والألقاب\" لابن منده (ص ٥٠٨).\n(٣) لم أجده.\n(٤) صالح بن محمَّد الترمذي متهم ساقط.\n(٥) من (ت).\n(٦) محمَّد بن مروان السدي الصغير متهم بالكذب.\n(٧) محمَّد بن السائب الكلبي متهم بالكذب ورمي بالرفض.\n(٨) أبو صالح باذان مولى أم هانئ ضعيف مدلس.\n(٩) [١٣، ١٤] الحكم على الإسناد:\nكلا السندين ضعيف جدًّا؛ لأن فيه الترمذي والسدي والكلبي وهم شديدو الضعف، إضافة إلى ضعف أبي صالح، وفيه من لم أجده.\nوقال ابن حجر: ومع ضعف الكلبي فقد روى تفسيره مثله أو أشد ضعفًا، وهو محمَّد بن مروان السدي الصغير، ورواه عن محمَّد بن مروان مثله أو أشد ضعفًا، وهو صالح بن محمَّد الترمذي.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٠.\n(١٠) لم أجده.\n(١١) في (ت): من كتابه.","vol":"2","page":46},{"text":"نا الإِمام أبو بكر محمَّد بن الحسين السرخسي (١) سنة إحدى وثلاثين وثلاثمائة قال: نا أبو بكر محمَّد بن على المفسر المروزي (٢) قال: نا صالح بن محمَّد الترمذي (٣)، وقد زاد فيه صالح أربعة آلاف حديث (٤).\n* * *\n_________\n(١) لم أجده.\n(٢) محمَّد بن على بن سهل أبو بكر المفسر الأنصاري، مروزي.\nروى عن: على بن الجعد، وسعيد بن عنترة.\nوعنه: ابن عدي، وأبو بكر الإسماعيلي.\nقال أبو بكر الإسماعيلي: لم يكن بذاك. توفي بمرو سنة (٢٩٦ هـ).\n\"تاريخ جرجان\" للسهمي ١/ ٣٩٦.\n(٣) صالح بن محمَّد الترمذي متهم ساقط.\n(٤) [١٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا، كسابقه.","vol":"2","page":47},{"text":"تفسير مجاهد (١) (٢):\nطريق ابن أبي نجيح:\n[١٦] أخبرنا أبو محمَّد عبد الله بن حامد الأصبهاني (٣) (٤) قال: أنا أبو عبد الله محمَّد بن أحمد بن بُطة (٥) قال: نا عبد الله بن محمَّد بن\n_________\n(١) بعد أن فرغ المصنف من رواية تفسير ابن عباس بطرقه، بدأ هنا برواية تفاسير التابعين وأتباعهم، ثم مؤلفات شيوخه التي رواها عنهم، ثم مؤلفات أخرى في علوم القرآن، والتاريخ والمغازي.\nوقد قمنا بتوثيق هذِه المؤلفات من فهارس الكتب، وإن كان مطبوعًا أشرنا إلى ذلك، وأحلنا تفصيلات طباعته إلى فهرس المراجع إن كان ضمنها، وإلا عرفنا به في الموضع نفسه. وإن كان مخطوطًا وثقناه كذلك من فهارس المخطوطات.\n(٢) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٨، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٠٤، \"المعجم المفهرس\" لابن حجر (٣٧٧)، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٨، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٤، \"معجم المؤلفين\" لرضا كحالة ٣/ ١٤.\nوقد روى المصنف \"تفسير مجاهد\" من ثلاث طرق كما سيأتي.\nو\"تفسير مجاهد\" مطبوع من رواية ورقاء، عن ابن أبي نجيح، عن مجاهد، ومن رواية غيره. انظر: فهرس المراجع.\n(٣) في (ت): الأصفهاني.\n(٤) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٥) أبو عبد الله محمَّد بن أحمد بن بُطَّة -بضم الباء- ابن إسحاق الأصبهاني. وطنه أصبهان، ونزل نيسابور، ثم عاد إلى وطنه، سمع الكثير وحدّث. وتوفي بأصبهان سنة (٣٤٤ هـ). وليس هذا بابن بطة العكبري، فإذا متقدم عليه، وهو بضم الباء من بُطة، وابن بَطة الثاني بفتحها، وهو الفقيه الحنبلي.\n\"المنتظم\" لابن الجوزي ١٤/ ١٠٥، \"البداية والنهاية\" لابن كثير ١١/ ٢٢٩.","vol":"2","page":48},{"text":"زكريا (١): نا سعيد بن يحيى بن سعيد الأموي (٢): نا مسلم بن خالد الزنجي (٣)،\n_________\n(١) عبد الله بن محمَّد بن زكريا بن يحيى بن أبي زكريا، الأصبهاني التميمي، يكنى بأبي محمَّد، ويعرف بالأكفاني، سكن الكوفة، ثقة فاضل مصنف جليل.\nروى عن: حميد بن جعفر بن حميد، وإسماعيل بن عمرو البجلي، وأبي الوليد الطيالسي، ومحمد بن بكر، وسهل بن بكار، وطائفة، وعنه: أبو بكر عبد الله بن يحيى بن معاوية الطلحي، وأحمد بن بندار الشعار، وأحمد بن إبراهيم بن يوسف، وأبو الشيخ، وغيرهم.\nقال أبو الشيخ: كان مقبولا ثقة، كتب عن محمَّد بن بكير، وسعدويه، وإسماعيل ابن عمرو، وسهل، ويروي عن: محرز بن سلمة، وابن خالد الرملي، وأبي الوليد، وسهل بن بكار، حدث عنه: محمَّد بن يحيى بن منده.\nوقال أبو نعيم: مقبول القول من الثقات، له المصنفات الكثيرة. توفي (٢٨٦ هـ).\n\"طبقات المحدثين بأصبهان\" لأبي الشيخ ٣/ ٣٧٣، \"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٦١.\n(٢) سعيد بن يحيى بن سعيد بن أبيان بن سعيد بن العاص الأموي القرشي، أبو عثمان البغدادي.\nروى له الجماعة عدا ابن ماجه، وقال أبو حاتم، وصالح بن محمَّد: صدوق.\nوزاد صالح: إلا أنه كان يغلط. وقال يعقوب بن سفيان، والنسائي، والذهبي، وابن حجر: ثقة. وزاد ابن حجر: ربما أخطأ. توفي سنة (٢٤٩ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ٩٠، \"تهذيب الكمال\" للمزي ١١/ ١٠٤، \"الكاشف\" للذهبي ١/ ٢٩٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٩٧، \"تقريب التهذيب\" لابن حجر (٢٤٢٨).\n(٣) مسلم بن خالد المخزومي مولاهم، المكي، المعروف بالزنجي. فقيه مكة.\nروى عنه الإِمام الشافعي القراءة التي أخذها هو عن عبد الله بن كثير الداري -أحد القراء السبعة- ولازم الشافعيُّ مسلمًا، وتفقه به، حتى أذن له في الفتيا. وثقه ابن =","vol":"2","page":49},{"text":"عن ابن أبي نجيح (١)، عن مجاهد (٢) (٣).\n_________\n= معين في رواية، والدارقطني. وقال ابن معين -في رواية أخرى-: ليس به بأس. وقال البخاري: منكر الحديث. وقال أبو حاتم: لا يحتج به. وقال ابن عدي: حسن الحديث، أرجو أنه لا بأس به. وقال أبو داود: ضعيف.\nقال الذهبي في \"سير أعلام النبلاء\": بعض النقاد يُرَقِّي حديث مسلم إلى درجة الحسن. وقال في \"الكاشف\": وُثق، وضعفه أبو داود لكثرة غلطه.\nوقال ابن حجر: صدوق، كثير الأوهام. مات سنة (١٧٩ هـ) أو بعدها.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٦١، \"سؤالات ابن الجنيد ليحيى بن معين\" (٨٥٤، ٨٨٤)، \"معرفة الرجال عن يحيى بن معين\" لابن محرز (٢٩٤)، \"تاريخ يحيى بن معين\" رواية الدارمي (٣٦٤)، \"الضعفاء الصغير\" للبخاري (٣٤٢)، \"السنن\" للدارقطني ٣/ ٤٦، \"تهذيب الكمال\" للمزي ٢٧/ ٥٠٨، \"سير أعلام النبلاء\" للذهبي ٨/ ١٥٨، \"الكاشف\" للذهبي ٣/ ١٢١، \"تهذيب التهذيب\" لابن حجر ١٠/ ١٢٨، \"تقريب التهذيب\" لابن حجر (٦٦٦٩).\n(١) عبد الله بن أبي نجيح يسار الثقفي مولاهم، المكي أبو يسار الإِمام الثقة المفسر، رمي بالقدر.\nقال وكيع: كان سفيان يصحح تفسير ابن أبي نجيح. وقال على بن المديني: أما التفسير، فهو فيه ثقة يعلمه، قد قفز القنطرة، واحتج به أرباب الصحاح، ولعله رجع عن البدعة، وقد رأى القدر جماعة من الثقات وأخطؤوا، نسأل الله العفو. وقال الذهبي: وعن بعضهم قال: لم يسمع ابن أبي نجيح كل التفسير من مجاهد. قلت: هو من أخص الناس بمجاهد. توفي سنة (١٣١ هـ) أو بعدها.\n\"تهذيب الكمال\" للمزي ١٦/ ٢١٥، \"سير أعلام النبلاء\" للذهبي ٦/ ١٢٥، \"ميزان الاعتدال\" للذهبي ٢/ ٥١٥، \"تقريب التهذيب\" لابن حجر (٣٦٨٦).\n(٢) مجاهد بن جبر المكي ثقة إمام.\n(٣) [١٦] الحكم على الإسناد:\nفي إسناده شيخ المصنف وشيخ شيخه لم يذكرا بجرح أو تعديل، وبقية رجاله محتج بهم. =","vol":"2","page":50},{"text":"[١٧] وحدثنا أبو القاسم الحسن بن محمَّد الحبيبي (١) لفظًا قال: نا أبو زكريا يحيى بن محمَّد بن عبد الله العنبري (٢) قال: نا محمَّد بن عبد السلام الوراق (٣)\n_________\n= وتفسير ابن أبي نجيح، عن مجاهد صححه العلماء، كما سبق في ترجمته.\nقال شيخ الإِسلام ابن تيمية: والشافعي في كتبه أكثر الذي ينقله عن ابن عيينة، عن ابن أبي نجيح، عن مجاهد، وكذلك البخاري في \"صحيحه\" يعتمد على هذا التفسير. وقول القائل: لا تصح رواية ابن أبي نجيح عن مجاهد، جوابه: أن تفسير ابن أبي نجيح، عن مجاهد من أصح التفاسير، بل ليس بأيدي أهل التفسير كتاب في التفسير أصحَّ من تفسير ابن أبي نجيح عن مجاهد، إلا أن يكون نظيرَه في الصحة.\nوقال ابن حجر: والذين اشتهر عنهم القول في ذلك -أي: في التفسير- من التابعين: أصحاب ابن عباس، وفيهم ثقات وضعفاء، فمن الثقات: مجاهد بن جبر، ويروى التفسير عنه من طريق ابن أبي نجيح عن مجاهد، والطريق إلى ابن أبي نجيح قوية.\n\"مجموع الفتاوى\" لابن تيمية ١٧/ ٤٠٩، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٠٣ - ٢٠٤.\n(١) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٢) أبو زكريا يحيى بن محمَّد بن عبد الله بن عنبر بن عطاء السُّلمي، مولاهم، العنبري النيسابوري المعدل: الإِمام الثقة المفسر المحدث الأديب العلامة.\nقال الحاكم: قال أبو على الحافظ: أبو زكريا يحفظ من العلوم ما لو كلفنا حفظ شيء منها لعجزنا عنه، وما أعلم أني رأيت مثله. توفي سنة (٣٤٤ هـ).\n\"الأنساب\" للسمعاني ٤/ ٢٤٩، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٣٣، \"طبقات الشافعية\" للسبكي ٣/ ٤٨٥.\n(٣) محمَّد بن عبد السلام بن بشار النيسابوري، الورَّاق، الزاهد، شيخ خراسان. سمع التفسير من إسحاق بن راهويه. وكان ينسخ التفسير ويتقوَّت. قال الذهبي: =","vol":"2","page":51},{"text":"قال: أنا إسحاق بن إبراهيم الحنظلي (١) قال: أنا شبابة (٢)، عن ورقاء (٣)،\n_________\n= كان صواما قواما ربانيا ثقة. توفي سنة (٢٨٦ هـ).\n\"تذكرة الحفاظ\" للذهبي ٢/ ٦٤٩، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤٦٠.\n(١) إسحاق بن راهويه الإِمام الثقة الحافظ المجتهد.\n(٢) شبابة بن سوَّار المدائني، أصله من خراسان، يقال: كان اسمه مروان، مولى بني فزارة. ثقة حافظ، رمي بالإرجاء. اختلف في وفاته ما بين سنة (٢٠٤ هـ - ٢٠٦ هـ). \"تهذيب الكمال\" للمزي ١٢/ ٣٤٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٠٠، \"تقريب التهذيب\" لابن حجر (٢٧٣٣).\n(٣) ورقاء بن عمر بن كليب، أبو بشر اليشكري، ويقال: الشيباني، الكوفي، نزيل المدائن.\nقال يحيى القطان: قال معاذ: قال ورقاء: كتاب \"التفسير\" قرأت نصفه على ابن أبي نجيح، وقرأ عليَّ نصفه، وقال ابن أبي نجيح: هذا تفسير مجاهد.\nوروى حرب الكرماني عن أحمد توثيقه في تفسير ابن أبي نجيح، وقال: وهو أوثق من شبل. وقال: إلا أن ورقاء يقولون: لم يسمع التفسير كله من ابن أبي نجيح، يقولون: بعضه عرض. وروى أبو داود عن أحمد قال: ورقاء ثقة صاحب سنة، قيل: وكان مرجئا؟ قال: لا أدري. وقال حنبل: سمعت أبا عبد الله يقول: ورقاء من أهل خراسان يصحف في غير حرف. وكأن أبا عبد الله ضعفه في التفسير.\nووثقه ابن معين. وفي رواية قال: صالح. وقال: تفسير ورقاء عن ابن أبي نجيح، عن مجاهد أحب إلى من تفسير قتادة.\nقال الذهبي: الإِمام الثقة الحافظ العابد. وقال في موضع آخر: صدوق صالح وقال أيضًا: صدوق عالم من ثقات الكوفيين.\nوقال ابن حجر: صدوق، في حديثه عن منصور لين [أي: ابن المعتمر].\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٢٨، \"سؤالات ابن الجنيد ليحيى بن معين\" (٢٩٢، ٣١٤، ٤٩٠)، \"تهذيب الكمال\" للمزي ٣٠/ ٤٣٣، \"الكاشف\" =","vol":"2","page":52},{"text":"عن ابن أبي نجيح، عن مجاهد (١).\n\nطريق ابن جريج:\n[١٨] أخبرنا أبو القاسم بن أبي بكر المُكْتِب (٢) قال: أنا أبو الحسن على بن محمَّد بن أحمد بن دلويه القنطري (٣) قال: نا المأمون بن أحمد (٤)\n_________\n= للذهبي ٣/ ٢٠٦، \"ميزان الاعتدال\" للذهبي ٤/ ٣٣٢، \"تهذيب التهذيب\" لابن حجر ١١/ ١١٣، \"تقريب التهذيب\" لابن حجر (٧٤٥٣).\n(١) [١٧] الحكم على الإسناد:\nشيخ المصنف قيل: كذبه الحاكم، وتفسير ابن أبي نجيح عن مجاهد صححه العلماء كما تقدم في الإسناد السابق.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) أبو الحسن على بن محمَّد بن أحمد بن دلويه المذكر الخانقاهي، من أهل نيسابور. كان يلقب نفسه بالعاصي على رؤوس الملأ في مجلسه، وكان من مشايخ الكرامية، يجتمع الخلق في مجلسه، وكان يرجع إلى أخلاق مرضية، في حسن العشرة والخروج إلى الثغور غازيا، سمع بنيسابور العباس بن حمزة، وبهراة عبد الله بن أحمد بن خداش، وبجوز جانان محمَّد بن زهير وغيرهم.\nسمع منه الحاكم أبو عبد الله الحافظ، مات بنيسابور، في رجب من سنة (٣٤١ هـ). \"الأنساب\" للسمعاني ٢/ ٣١٣.\n(٤) مأمون بن أحمد السلمي الهروي، ويقال له: مأمون بن عبد الله وأبو عبد الله، من أهل هراة، له طامات وفضائح، وكان دجالا من الدجاجلة، وظاهر أحواله مذهب الكرَّامية وباطنها ما لا يوقف على حقيقته.\nيروي عن: هشام بن عمار، وعبد الرحمن بن إبراهيم، وأهل الشام ومصر وشيوخ لم يرهم، إنما وقعت عنده كتب عن هؤلاء فحدث بها من غير سماع، أخذ عن الجويباري الكذاب.\nقال أبو نعيم: خبيث وضاع، مثله يستحق من الله تعالى ومن الرسول ومن =","vol":"2","page":53},{"text":"قال: نا عبد الله بن محمَّد بن الرماح (١)، عن الحجاج بن محمَّد الجزري (٢)،\n_________\n= المسلمين اللعنة. قال ابن حبان: قلت له يوما: متى دخلت الشام؟ قال: سنة خمسين ومئتين. فقلت: إن هشام بن عمار الذي تروي عنه مات سنة خمس وأربعين ومئتين! فقال: هذا هشام بن عمار آخر.\n\"المجروحين\" لابن حبان ٣/ ٤٥ - ٤٦، \"الضعفاء\" لأبي نعيم (٢٤٧)، \"تاريخ دمشق\" لابن عساكر ٥٧/ ٣ - ٦، \"ميزان الاعتدال\" للذهبي ٤/ ٣٤٩ - ٣٥٠ (٧٠٣٦)، \"لسان الميزان\" لابن حجر ٥/ ٥٨٦ (٦٨٦٧).\n(١) لم أجده.\n(٢) أبو محمَّد حجاج بن محمَّد المصِّيصي الأعور، مولى سليمان بن مجالد، ترمذي الأصل، سكن بغداد، ثم تحول إلى المصيصة، ورابط بها، ورحل الناس إليه. سمع ابن جريج فأكثر وأتقن. وحدث عنه أحمد وابن معين. قال ابن معين: كان أثبت أصحاب ابن جريج. وذكره أحمد بن حنبل فقال: ما كان أضبطه، وأصح حديثه، وأشد تعاهده للحروف. ورفع أمره جدا، وقال: كان صاحب عربية، وكان لا يقول: حدثنا ابن جريج، وإنما قرأ هو على ابن جريج، ثم ترك ذلك، فبقي يقول: قال ابن جريج، قد قرأ الكتب عليه، وسمع منه كتاب التفسير إملاء. قال ابن سعد: كان ثقة صدوقا إن شاء الله، وكان قد تغير في آخر عمره حين رجع إلى بغداد. قال الذهبي: قلت: ما هو تغيرًا يضر. قال ابن حجر: ثقة ثبت، لكنه اختلط في آخر عمره، لما قدم بغداد قبل موته. مات سنة (٢٠٦ هـ).\n\"الطبقات الكبرى\" لابن سعد ٧/ ٣٣٣، ٤٨٩، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٠٢، \"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (٣)، \"تاريخ بغداد\" للخطيب ٨/ ٢٣٦، \"تهذيب الكمال\" للمزي ٥/ ٤٥١، \"ميزان الاعتدال\" للذهبي ١/ ٤٦٤، \"سير أعلام النبلاء\" للذهبي ٩/ ٤٤٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٠٥، \"تقريب التهذيب\" لابن حجر (١١٤٤)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٤٥٦)، \"طبقات المفسرين\" للداودي ١/ ١٢٧.","vol":"2","page":54},{"text":"عن ابن جريج (١)، عن مجاهد (٢) (٣).\n\nطريق ليث:\n[١٩] حدثنا أبو القاسم الحسن بن محمَّد بن جعفر (٤) قال: نا أبو جعفر محمَّد بن سليمان بن منصور (٥) قال: نا جعفر بن نصر الحافظ (٦)\n_________\n(١) عبد الملك بن جريج ثقة فقيه فاضل كان يدلس ويرسل.\n(٢) مجاهد بن جبر المكي ثقة إمام.\n(٣) [١٨] الحكم على الإسناد:\nإسناده ساقط؛ فيه أبو القاسم الحبيبي، قيل: كذبه الحاكم، ومأمون بن أحمد وضاع.\n(٤) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٥) محمَّد بن سليمان بن محمَّد بن موسى بن منصور الأبزاري أبو جعفر مذكر الكرامية.\nحدث عن السري بن خزيمة ومحمد بن أشرس وغيرهما. قال الحاكم: وحدثنا عن جعفر بن طرخان الجرجاني ولم يحدثنا عنه غيره، وحدث بكتاب ابن أبي الدنيا، خرجتُ إلى قريته أبزار وهي على فرسخين من نيسابور فحدثنا بعجائب. قال السمعاني: روى عنه الحاكم ولم يرضه، توفي في صفر سنة (٣٤٨ هـ).\n\"الأنساب\" للسمعاني ١/ ٧٩، \"توضيح المشتبه\" لابن ناصر الدين ١/ ١٢٨، \"تاريخ الإِسلام\" للذهبي ٢٥/ ٤٠٨ (٦٨٣).\n(٦) أبو محمَّد جعفر بن أحمد بن نصر النيسابوري، المعروف بالحصيري. الحافظ الحجة القدوة، أحد الأعلام.\nقال الحاكم: الحصيري ركن من أركان الحديث في الحفظ والإتقان والورع. توفي سنة (٣٠٣ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٤/ ٢١٧، \"تذكرة الحفاظ\" للذهبي ٢/ ٧٠٢، \"طبقات الحفاظ\" للسيوطي (٦٩٩).","vol":"2","page":55},{"text":"قال: نا محمَّد بن حميد (١) قال: أنا جرير (٢)،\n_________\n(١) أبو عبد الله محمَّد بن حميد بن حيان التميمي الرازي.\nوثقه ابن معين، وقال أحمد: لا يزال بالري علم ما دام محمَّد بن حميد حيًّا وقال: أما حديثه عن ابن المبارك وجرير فصحيح، وأما حديثه عن أهل الري فهو أعلم. وقال البخاري: في حديثه نظر. وقال أبو محمَّد العسال: سمعت فضلك يقول: دخلت على ابن حميد وهو يركب الأسانيد على المتون.\nقال الذهبي: قلت: آفته هذا العمل، وإلا فما أعتقد أنه يضع متنا، وهذا معنى قولهم: فلان سرق الحديث.\nوقال النسائي: ليس بثقة. وقال أبو نعيم عبد الملك بن عدي: سمعت أبا حاتم الرازي في منزله وعنده ابن خراش وجماعة من مشائخ أهل الري وحفاظهم، فذكروا ابن حميد، فأجمعوا على أنه ضعيف في الحديث جدا.\nوقال أبو على النيسابوري: قلت لابن خزيمة: لو حدث الأستاذ عن محمَّد بن حميد، فإن أحمد قد أحسن الثناء عليه. فقال: إنه لم يعرفه، ولو عرفه كما عرفناه ما أثنى عليه أصلًا.\nقال الذهبي: وهو مع إمامته منكر الحديث، صاحب عجائب. وقال: قلت: قد أكثر عنه ابن جرير في كتبه، ووقع لنا حديثه عاليًا، ولا تركن النفس إلى ما يأتي به، فالله أعلم. وقال في \"الكاشف\": وثقه جماعة، والأولى تركه. وقال في \"ميزان الاعتدال\" للذهبي: من بحور العلم، وهو ضعيف.\nوقال ابن حجر: حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\nتوفي سنة (٢٣٠ هـ).\n\"التاريخ الكبير\" للبخاري ١/ ٦٩، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٣٢، \"الكامل\" لابن عدي ٦/ ٢٧٤، \"تاريخ بغداد\" للخطيب ٢/ ٩٩، \"تهذيب الكمال\" للمزي ٢٥/ ٩٨، \"سير أعلام النبلاء\" للذهبي ١١/ ٥٠٣، \"الكاشف\" للذهبي ٣/ ٥٣٠، \"تهذيب التهذيب\" ٩/ ١٢٧، \"تقريب التهذيب\" لابن حجر (٥٨٧١).\n(٢) جرير بن عبد الحميد بن قُرط الضبِّي، الكوفي، أبو محمَّد، الإِمام الحافظ. نزيل الري وقاضيها. =","vol":"2","page":56},{"text":"عن ليث (١)،\n_________\n= قال اللالكائي: مجمع على ثقته.\nوقال ابن حجر: ثقة صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه. مات سنة (١٨٨ هـ).\n\"تهذيب الكمال\" للمزي ٤/ ٥٤٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٧٥، \"تقريب التهذيب\" لابن حجر (٩١٦).\n(١) ليث بن أبي سُليم بن زنيم -بالزاي والنون مصغر- واسم أبيه: أيمن، وقيل: غير ذلك، ضعيف.\nقال أحمد وأبو حاتم وأبو زرعة: مضطرب الحديث. وقال ابن معين: منكر الحديث. وفي رواية: ضعيف، إلا أنه يكتب حديثه. وقال ابن سعد والنسائي: ضعيف.\nوقال الساجي: صدوق فيه ضعف، كان سيئ الحفظ، كثير الغلط، كان يحيى القطان بأخرة لا يحدث عنه.\nوقال البزار: كان أحد العباد، إلا أنه أصابه اختلاط فاضطرب حديثه، وإنما تكلم فيه أهل العلم بهذا، وإلا فلا نعلم أحدًا ترك حديثه.\nوقال الدارقطني: كان صاحب سنة، إنما أنكروا عليه الجمع بين عطاء وطاوس ومجاهد حسب. قال الذهبي: محدث الكوفة وأحد علمائها الأعيان، على لين في حديثه لنقص حفظه. وقال أيضًا: فيه ضعف يسير من سوء حفظه.\nوقال ابن حجر: صدوق اختلط أخيرًا، ولم يتميز حديثه فترك. مات سنة (١٤٨ هـ). \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٠١، \"تاريخ يحيى بن معين\" رواية الدارمي (٥٦٠، ٧٢٠)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٧٧، \"السنن\" للدارقطني ١/ ٦٨، ٣٣١، ٣/ ٢٦٩، \"تهذيب الكمال\" للمزي ٢٤/ ٣٧٩، \"الكاشف\" للذهبي ٣/ ١٣٩، \"سير أعلام النبلاء\" للذهبي ٦/ ١٧٩، \"تهذيب التهذيب\" لابن حجر ٨/ ٤٦٥، \"تقريب التهذيب\" لابن حجر (٥٧٢١)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٤٩٣)، \"الاغتباط بمن رمي بالاختلاط\" لسبط ابن العجمي (ص ٢٩٥).","vol":"2","page":57},{"text":"عن أبي الحجاج مجاهد بن جبر المكي (١) (٢).\n\nتفسير الضحاك (٣):\nطريق جويبر: وهو الكتاب الكبير المبسوط:\n[٢٠] أخبرنا الإِمام أبو القاسم الحسن بن محمَّد بن الحسن المفسر (٤) ﵀ (٥) قراءة عليه (٦)، قال: أنا أبو بكر أحمد ابن محمَّد الزعفراني (٧) بزوزن (٨)\n_________\n(١) مجاهد بن جبر المكي، ثقة إمام.\n(٢) [١٩] الحكم على الإسناد:\nإسناده ضعيف؛ فيه شيخ المصنف قيل: كذبه الحاكم، وليث بن أبي سليم ضعيف.\n(٣) انظر: \"الإرشاد\" للخليلي ١/ ٣٨٩، \"المعجم المفهرس\" لابن حجر (٣٧٨)، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٢، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٤٢٨، \"معجم المؤلفين\" لرضا كحالة ٢/ ٦.\nوقد روى المصنف تفسير الضحاك من أربع طرق كما سيأتي.\n(٤) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٥) هنا بداية سقط في (ج)، وينتهي عند الإسناد (٣٥).\n(٦) من (ش)، (ت).\n(٧) لم أجده.\n(٨) زُوزَن: بضم أوله وقد يفتح، وسكون ثانيه، وزاي أخرى، ونون: كورة واسعة بين نيسابور وهراة، وتنسب إلى أعمال نيسابور، وكانت تعرف بالبصرة الصغرى لكثرة ما أخرجت من الفضلاء، وقيل لها زوزن؛ لأن النار التي كانت المجوس تعبدها حملت من بلد إلى أخرى فوصل الجمل إلى موضع وبرك عنده فلم يبرح، فقال بعضهم: زوزن أي: عجل واضرب؛ لينهض فلما امتنع بني بيت النار هناك. \"معجم البلدان\" لياقوت ٢/ ١٥٨.","vol":"2","page":58},{"text":"قال: نا إبراهيم بن عبد المؤمن (١)، عن محمَّد بن أبيان بن علي (٢)، عن عبد الرحمن بن جابر (٣)، ويحيى بن آدم الأحول (٤)، عن نصر بن مشارس بن أبي مصلح (٥)، عن جويبر (٦)، عن الضحاك بن مزاحم\n_________\n(١) لم أجده.\n(٢) محمَّد بن أبان بن على بن أبيان البلخي، غير مستملي وكيع.\nيروي عن: يحيى بن آدم البلخي، وعبد الرحمن بن جابر ويزيد بن جابر، حدث عنه: إبراهيم بن عبد المؤمن الرازي، وخلف بن أيوب ومحمد بن عبد الوهاب وغيرهم. قال الحافظ: مستور من التاسعة.\n\"المتفق والمفترق\" للخطيب ٣/ ٢٢٥، \"تهذيب الكمال\" للمزي ٢٤/ ٣٠٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٨٨، \"تقريب التهذيب\" لابن حجر (٥٦٩٠).\n(٣) لم أجده.\n(٤) يحيى بن آدم بن سليمان الكوفي، أبو زكريا، مولى بني أمية، ثقة حافظ فاضل، مات سنة (٢٠٣ هـ).\n\"تهذيب الكمال\" للمزي ٣١/ ١٨٨، \"تهذيب التهذيب\" لابن حجر ١١/ ١٧٥، \"تقريب التهذيب\" لابن حجر (٧٥٤٦).\n(٥) في (ت): مشارش.\nوهو: أبو مصلح الخراساني، نصر بن مشارس -بمعجمة ثم مهملة- وقيل: بتحتانية، بدل الألف: مُشَيرش. صاحب الضحاك بن مزاحم.\nقال أبو حاتم: شيخ. وذكره ابن حبان في \"الثقات\". وقال ابن حجر: لين الحديث، من السابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٧٠، \"الثقات\" لابن حبان ٩/ ٢١٤، \"تهذيب الكمال\" للمزي ٣٤/ ٢٩٧، \"تهذيب التهذيب\" لابن حجر ١٢/ ٢٣٨، \"تقريب التهذيب\" لابن حجر (٨٤٣٨).\n(٦) جويبر -تصغير جابر- ويقال: اسمه: جابر، وجويبر لقب، ابن سعد الأزدي، أبو القاسم البلخي، نزيل الكوفة، راوي التفسير، صاحب الضحاك. =","vol":"2","page":59},{"text":"الهلالي (١) (٢).\n\nطريق ابن الحكم:\n[٢١] أخبرنا الشيخ أبو محمد عبد الله بن حامد بن محمد الوزان (٣)\n_________\n= ضعفه أهل العلم في الحديث جدا، وأما في التفسير فذكروا أن حاله أحسن، وخاصة عن الضحاك. قال الإمام أحمد: ما كان عن الضحاك فهو أيسر، وما كان يسند عن النبي - ﷺ - فهو منكر.\nوقال ابن معين: ليس بشيء. وضعفه جدا ابن المديني، وقال: أكثر على الضحاك روى عنه أشياء مناكير.\nوقال النسائي وعلي بن الجنيد والدارقطني: متروك. وقال ابن عدي: الضعف على حديثه وروايته بين.\nوقال أحمد بن سيار المروزي: جويبر بن سعيد كان من أهل بلخ، وهو صاحب الضحاك وله رواية ومعرفة بأيام الناس، وحاله حسن في التفسير، وهو لين في الرواية.\nوقال أبو قدامة السرخسي: قال يحيى القطان: تساهلوا في أخذ التفسير عن قوم لا يوثقونهم في الحديث. . . ثم ذكر الضحاك وجويبرًا ومحمد بن السائب، وقال: هؤلاء لا يحمل حديثهم، ويكتب التفسير عنهم.\nقال الذهبي: تركوه. وقال ابن حجر: ضعيف جدا. توفي بعد سنة (١٤٠ هـ).\n\"تهذيب الكمال\" للمزي ٥/ ١٦٧، \"ميزان الاعتدال\" للذهبي ١/ ٤٢٧، \"الكاشف\" للذهبي ١/ ١٣٣، \"تهذيب التهذيب\" لابن حجر ٢/ ١٢٣، \"تقريب التهذيب\" لابن حجر (٩٩٤).\n(١) الضحاك بن مزاحم، صدوق كثير الإرسال.\n(٢) [٢٠] الحكم على الإسناد:\nفي إسناده نصر بن مشارس لين الحديث، وجويبر ضعيف جدًّا، وفيه كذلك من لم أجدهم.\n(٣) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.","vol":"2","page":60},{"text":"﵀ قال: أنا عبد الله بن محمد بن الحسن بن الشرقي (١) قال: نا أبو الأزهر (٢) قال: نا وهب بن جرير (٣) (٤).\n_________\n(١) عبد الله بن محمد بن الحسن بن الشرقي النيسابوري، أبو محمد.\nذكر أبو عبد الله الحاكم أنه رآه -وهو شيخ طوال أسمر- وأصحاب المحابر بين يديه، وكان أوحد وقته في علم الطب، قال: ولم يدع الشرب إلى أن مات، فنقموا عليه ذلك، وكان أخوه لا يرى لهم السماع منه لذلك.\nوقال السمعاني: وهو في الحديث ثقة مأمون. وقال الذهبي: سماعاته صحيحه من مثل الذهلي وطبقته، ولكن تكلموا فيه لإدمانه شرب المسكر. توفي سنة (٣٢٨ هـ).\n\"الأنساب\" للسمعاني ٣/ ٤١٩، \"ميزان الاعتدال\" للذهبي ٢/ ٤٩٤، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٠، \"لسان الميزان\" لابن حجر ٣/ ٣٤١.\n(٢) أبو الأزهر أحمد بن الأزهر بن منيع العبدي، النيسابوري. محدث خراسان في زمانه صدوق.\nقال النسائي والدارقطني: لا بأس به. وقال أبو حاتم وصالح جزرة والذهبي: صدوق. وقال الذهبي: الإمام الحافظ الثبت. وقال ابن حجر: صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه. مات سنة (٢٦٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤١، \"تهذيب الكمال\" للمزي ١/ ٢٥٥، \"سير أعلام النبلاء\" للذهبي ١٢/ ٣٦٣، \"ميزان الاعتدال\" للذهبي ١/ ٨٢، \"الكاشف\" للذهبي ١/ ١٢، \"تهذيب التهذيب\" لابن حجر ١/ ١١، \"تقريب التهذيب\" لابن حجر (٥).\n(٣) وهب بن جرير بن حازم بن زيد، أبو عبد الله الأزدي، البصري، ثقة. مات سنة (٢٠٦ هـ).\n\"تهذيب الكمال\" للمزي ٣١/ ١٢١، \"تهذيب التهذيب\" لابن حجر ١١/ ١٦١، \"تقريب التهذيب\" لابن حجر (٧٥٢٢).\n(٤) [٢١] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يُذكر بجرح ولا تعديل، وأبو الأزهر صدوق.","vol":"2","page":61},{"text":"[٢٢] وأخبرنا أبو بكر محمد بن عبد الله الجوزقي (١) قراءة عليه: نا أبو إسحاق إبراهيم بن محمد بن يزيد المروزي (٢): نا أبو الله أحمد بن سعيد بن إبراهيم الرباطي (٣): نا وهب بن جرير (٤) قال: نا أبي (٥)\n_________\n(١) أبو بكر محمد بن عبد الله بن محمد بن زكريا الشيباني الخراساني الجوزقي. الإمام الحافظ، المجوِّد البارع، محدث نيسابور، صاحب \"الصحيح\" المخرَّج على كتاب مسلم، وله \"المتفق والمفترق\"، \"الأربعون\".\nوجَوْزَق: من قرى نيسابور.\nقال أبو يعلى الخليلي: ثقة، متفق عليه، سألت عنه الحاكم، فأثنى عليه، ووثقه. توفي سنة (٣٨٨ هـ).\n\"الإرشاد\" للخليلي ٣/ ٨٥٩، \"الأنساب\" للسمعاني ٢/ ١١٩، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٣، \"طبقات الحفاظ\" للسيوطي (٩١٢).\n(٢) أبو إسحاق إبراهيم بن محمد بن يزيد بن خالد المروزي، سمع على بن حجر السعدي، والحسين بن حريث الخزاعي، وغيرهما.\nقال الحاكم: كناه ونسبه محمد بن صالح بن هانئ. ولم يُذكر فيه جرح ولا تعديل. انظر: \"الأسامي والكنى\" لأبي أحمد الحاكم ١/ ٦، \"المقتنى في سرد الكنى\" للذهبي ١/ ٧٠.\n(٣) أحمد بن سعيد بن إبراهيم الرباطي، المروزي، أبو عبد الله الأشقر، ثقة حافظ، مات سنة (٢٤٦ هـ).\n\"تهذيب الكمال\" للمزي ١/ ٣١٠، \"تهذيب التهذيب\" لابن حجر ١/ ٣٠، \"تقريب التهذيب\" لابن حجر (٣٧).\n(٤) وهب بن جرير بن حازم الأزدي ثقة.\n(٥) جرير بن حازم بن زيد بن عبد الله الأزدي، أبو النضر البصري، والدُ وهب.\nثقة، لكن في حديثه عن قتادة ضعف، وله أوهام إذا حدث من حفظه، مات سنة (١٧٠ هـ) بعدما اختلط، لكن لم يحدث حال اختلاطه. =\n=","vol":"2","page":62},{"text":"قال: قرأ عليَّ عليُّ بن الحكم (١)، عن الضحاك (٢) (٣).\n\nطريق عبيد:\n[٢٣] حدثنا أبو القاسم الحسن بن محمد السدوسي (٤) لفظًا قال: نا أبو عمرو أحمد بن محمد العمركي (٥) بسرخس (٦) قال: نا جعفر بن محمد بن سوار (٧)\n_________\n= \"تهذيب الكمال\" للمزي ٤/ ٥١٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٩، \"تقريب التهذيب\" لابن حجر (٩١٩).\n(١) على بن الحكم البُناني -بضم الموحدة وبنونين الأولى خفيفة- أبو الحكم البصري، ثقة، توفي سنة (١٣١ هـ).\n\"تهذيب الكمال\" للمزي ٢٠/ ٤١٣، \"تهذيب التهذيب\" لابن حجر ٧/ ٣١٠، \"تقريب التهذيب\" لابن حجر (٤٧٥٦).\n(٢) الضحاك بن مزاحم، صدوق كثير الإرسال.\n(٣) [٢٢] الحكم على الإسناد:\nفي إسناده إبراهيم المروزي لم يذكر بجرح ولا تعديل وبقية رجاله ثقات.\n(٤) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٥) لم أجده.\n(٦) سَرْخَس: بفتح أوله، وسكون ثانيه، وفتح الخاء المعجمة، وآخره سين مهملة، ويقال: سَرَخَس بالتحريك، والأول أكثر: وهي مدينة كبيرة من نواحي خراسان وهي بين نيسابور ومرو في وسط الطريق، وقيل: سميت باسم رجل، وقد نسب إليها عدد كثير من الفقهاء والعلماء.\n\"معجم البلدان\" لياقوت ٢/ ٢٠٨ - ٢٥٩.\n(٧) جعفر بن محمد بن سوَّار أبو محمد النيسابوري. ذكره الحاكم في \"تاريخ نيسابور\" فقال: من أكابر الشيوخ، وأكثرهم حديثًا وإتقانًا، حدَّث بنيسابور وبغداد، وكان من علماء هذا الشأن. =","vol":"2","page":63},{"text":"قال: نا أحمد بن جميل المروزي (١) قال: نا أبو معاذ (٢) عن عبيد بن سليمان الباهلي (٣)،\n_________\n= ووثَّقه الخطيب البغدادي، وابن الجوزي وقال عنه الذهبي: الإمام الحجة. توفي سنة (٢٨٨ هـ).\n\"تاريخ بغداد\" للخطيب ٧/ ١٩١، \"المنتظم\" لابن الجوزي ١٢/ ٤١٨، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٧٤.\n(١) أحمد بن جميل المروزي، أبو يوسف، نزيل بغداد، روى عن ابن المبارك ومعتمر بن سليمان، وأبي تميلة، وعنه: عباس الدوري وابن أبي الدنيا ويعقوب بن شيبة. وثقه ابن معين. وفي رواية قال: ليس به بأس. وقال أبو حاتم: صدوق. وقال يعقوب بن شيبة: صدوق لم يكن بالضابط. ووثقه عبد الله بن أحمد، وذكره ابن حبان في \"الثقات\". توفي سنة (٢٣٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٤١، \"تاريخ بغداد\" للخطيب ٤/ ٧٦ \"الثقات\" لابن حبان ٨/ ١١، \"لسان الميزان\" لابن حجر ١/ ١٤٧.\n(٢) أبو معاذ هو: الفضل بن خالد النحوي المروزي مولى باهلة، يروي عن: ابن المبارك، وعبيد بن سليمان، وداود بن أبي هند، وسليمان التيمي، روى عنه: محمد بن علي بن الحسن بن سفيان، وعبد العزيز بن منيب أبو الدرداء، وأيوب ابن الحسن، وعلى بن الحسن الأفطس، وأهل بلده، مات (٢١١ هـ).\nذكره ابن حبان في \"الثقات\"، وقال الذهبي: ترجمه الحاكم ولم يضعفه.\n\"التاريخ الأوسط\" للبخاري (ص ٣٢٣)، \"الثقات\" لابن حبان ٩/ ٥، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٦٢ (٣٥١)، \"تاريخ الإسلام\" للذهبي ١٥/ ٣٣٩ - ٣٤٠ (٣٢٠).\n(٣) عبيد بن سليمان الباهلي مولاهم، أبو الحارث، كوفي، سكن مرو.\nقال ابن معين: جويبر أحب إليَّ من عبيد بن سليمان. وقال أبو حاتم: لا بأس به، وهو أحب إلى من جويبر. وذكره ابن حبان في \"الثقات\". وقال الذهبي: قال السليماني: فيه نظر. وقال ابن حجر: لا بأس به. من السابعة. =","vol":"2","page":64},{"text":"عن الضحاك (١) (٢).\n\nطريق أبي روق:\n[٢٤] حدثنا الحسن بن محمد بن جعفر (٣) قال: ثنا أبو موسى عمران بن موسى بن الحصين (٤)، قال: ثنا أبو عوانة يعقوب بن إسحاق المهرجاني (٥)،\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٤٨، \"الثقات\" لابن حبان ٨/ ٤٢٨، \"الكامل\" لابن عدي ٤/ ٩٦، ٥/ ١٥١، \"تهذيب الكمال\" للمزي ١٩/ ٢١٢، \"ميزان الاعتدال\" للذهبي ٣/ ٢٠، \"تقريب التهذيب\" لابن حجر (٤٤٠٨).\n(١) الضحاك بن مزاحم صدوق كثير الإرسال.\n(٢) [٢٣] الحكم على الإسناد:\nفي إسناده شيخ المصنف قيل: كذبه الحاكم، وشيخ شيخه لم أجده. وبقية الإسناد لا بأس به.\n(٣) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٤) في (ت): كتب بعد الحصين: (ثنا أبو بكر الجوزقي). وهو خطأ؛ لأن أبا بكر الجوزقي شيخ المصنف.\nوأبو موسى عمران بن موسى بن الحصين بن نوشان الفقيه الخبوشاني -بضم الخاء، وقال ياقوت الحموي: بفتحها- النوشاني المكاتب بأستوا. سمع أبا عبد الله البوشنجي وإبراهيم بن أبي طالب وأبا عمرو الخفاف ومسدد بن قطن وجعفر الجاحظ وأقرانهم.\nذكره الحاكم أبو عبد الله الحافظ وقال: كان شيخا يشبه المشائخ. توفي في قريته برستاق أستوا بعد سنة (٣٣٩ هـ).\n\"الأنساب\" للسمعاني ٥/ ٤٤، ١٢/ ٤٠٧، ١٣/ ٢٠٢ - ٢٠٣، \"معجم البلدان\" لياقوت ٢/ ٣٤٤.\n(٥) أبو عوانة يعقوب بن إسحاق بن إبراهيم بن يزيد النيسابوري الأصل، الإسفراييني المهرجاني. =","vol":"2","page":65},{"text":"نا يوسف بن سعيد بن مسلم (١) قال: أنا عمرو بن طلحة القنَّاد (٢) عن أبيه (٣)\n_________\n= الإمام الواعظ، أحد حفاظ الدنيا، وممن رحل في طلب الحديث وعني بجمعه وتعب في كتابته، وكانت له رحل عدة إلى العراق والشام والحجاز وديار مصر وفارس واليمن، وصنف \"المسند الصحيح المخرَّج على صحيح مسلم\" وله فيه زيادات عدة. وكان زاهدًا عفيفًا متعبدًا قال الحاكم: من علماء الحديث وأثباتهم. . وهو أول من أدخل مذهب الشافعي إلى إسفرايين. توفي سنة (٣١٦ هـ).\n\"الأنساب\" للسمعاني ١/ ١٤٣، \"سير أعلام النبلاء\" للذهبي ١٤/ ٤١٧، \"طبقات الشافعية\" للسبكي ٣/ ٤٨٧، \"طبقات الحفاظ\" للسيوطي (٧٤٤).\n(١) يوسف بن سعيد بن مسلم المصيصي. ثقة حافظ. مات سنة (٢٧١ هـ).\n\"تهذيب الكمال\" للمزي ٣٢/ ٤٣٠، \"تهذيب التهذيب\" لابن حجر ١١/ ٤١٤، \"تقريب التهذيب\" لابن حجر (٧٩٢٢).\n(٢) عمرو بن حماد بن طلحة القنَّاد -بفتح القاف والنون، آخره دال مهملة- أبو محمد الكوفي، وقد يُنسب إلى جده.\nصدوق رمي بالرفض، وثقه ابن سعد. وقال ابن معين وأبو حاتم: صدوق. وقال أبو داود: كان من الرافضة. وذكره ابن حبان في \"الثقات\".\nوقال الساجي: يتهم في عثمان، وعنده مناكير. وقال الذهبي في \"ميزان الاعتدال\": صدوق إن شاء الله. وقال في \"الكاشف\": صدوق يترفض. وقال ابن حجر: صدوق، رمي بالرفض. مات سنة (٢٢٢ هـ).\n\"الطبقات الكبرى\" لابن سعد ٦/ ٤٠٨، \"تاريخ يحيى بن معين\" رواية الدارمي (٥٥٣)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٢٨، \"الثقات\" لابن حبان ٨/ ٤٨٣، \"الأنساب\" للسمعاني ٤/ ٥٤٥، \"تهذيب الكمال\" للمزي ٢١/ ٥٩١، \"ميزان الاعتدال\" للذهبي ٣/ ٢٥٤، \"الكاشف\" للذهبي ٢/ ٢٨٢، \"تهذيب التهذيب\" لابن حجر ٨/ ٢٢، \"تقريب التهذيب\" لابن حجر (٥٥٤٩).\n(٣) لم أجده.","vol":"2","page":66},{"text":"عن أبي روق -واسمه عطية بن الحارث (١) - عن الضحاك (٢) (٣).\n\nتفسير عطاء بن أبي رباح (٤):\n[٢٥] حدثنا أبو القاسم الحسن بن محمد بن الحسن النيسابوري (٥) بقراءته علينا، قال: نا أبو عبد الله أحمد بن ياسين بن الجراح الطبري (٦) وأبو الفرج أحمد بن محمد بن سنان (٧) النهاوندي، قالا: أنا أبو محمد بكر بن سهل بن إسماعيل\n_________\n(١) أبو رَوْق -بفتح الراء وسكون الواو بعدها قاف- عطية بن الحارث الهمْداني -بإسكان الميم- الكوفي صاحب التفسير.\nقال أحمد والنسائي ويعقوب بن سفيان: ليس به بأس. وقال ابن معين: صالح. وقال أبو حاتم: صدوق. وذكره ابن حبان في \"الثقات\". وقال ابن حجر: صدوق، من الخامسة.\n\"العلل\" لأحمد ١/ ١٦٤، ٢٢٨، \"المعرفة والتاريخ\" للفسوي ٣/ ١٠٦، ١٩٩، ٣١٧، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٨٢، \"الثقات\" لابن حبان ٧/ ٢٧٧، \"تهذيب الكمال\" للمزي ٢٠/ ١٤٣، \"الكاشف\" للذهبي ٢/ ٢٣٥، \"تهذيب التهذيب\" لابن حجر ٧/ ٢٢٤، \"تقريب التهذيب\" لابن حجر (٤٦٤٧).\n(٢) الضحاك بن مزاحم صدوق كثير الإرسال.\n(٣) [٢٤] الحكم على الإسناد:\nفي إسناده شيخ المصنف قيل: كذبه الحاكم.\n(٤) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٨، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٣، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٦٦٤.\n(٥) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٦) لم أجده.\n(٧) في (س)، (ت): بنان. ولم أجده.","vol":"2","page":67},{"text":"الدمياطي (١)، قال: نا عبد الغني بن سعيد الثقفي (٢)، عن أبي محمد موسى بن عبد الرحمن الصنعاني (٣)، عن ابن جريج (٤)، عن عطاء ابن أبي رباح (٥) (٦).\n\nتفسير عطاء الخراساني (٧):\n[٢٦] حدثنا الحسن بن محمد بن الحسن (٨)، قال: نا أبو الحسن محمد بن الحسين بن [يحيد] (٩) البغوي (١٠) بها قال: نا أبو نعيم\n_________\n(١) بكر بن سهل الدمياطي، قال الذهبي: حمل الناس عنه، وهو مقارب الحال. اهـ.\n(٢) عبد الغني بن سعيد البرقي ضعيف.\n(٣) موسى بن عبد الرحمن الصنعاني ليس بثقة.\n(٤) عبد الملك بن جريج ثقة فقيه فاضل، وكان يدلس ويرسل.\n(٥) عطاء بن أبي رباح ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٦) [٢٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه أبو القاسم الحبيبي قيل: كذبه الحاكم، ولضعف موسى ابن عبد الرحمن، وعبد الغني بن سعيد. كما سبق في تراجمهم.\n(٧) انظر: \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٣، \"معجم المؤلفين\" لرضا كحالة ٢/ ٣٧٩.\n(٨) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٩) في جميع النسخ: نجيد، والصواب ما أثبتناه.\n(١٠) أبو الحسن محمد بن الحسين بن يحيد -بمثناتين تحت الأولى مفتوحة والثانية ساكنة، بينهما حاء مهملة مكسورة- البغوي. حدث عن عبد الملك بن محمد بن عدي الفقيه، روى عنه المطهر بن الحسين الخاقاني.\n\"تبصير المنتبه\" لابن حجر ١/ ٦٤، \"توضيح المشتبه\" لابن ناصر الدين ١/ ٣٦٥، \"الإكمال\" لابن ماكولا ١/ ١٨٩.","vol":"2","page":68},{"text":"عبد الملك بن محمد بن عدي (١) ببخارى (٢)، قال: نا العباس بن الوليد ابن مزيد البيروتي (٣)،\n_________\n(١) أبو نعيم عبد الملك بن محمد بن عدي الجرجاني الأسْتراباذي، الإمام الحافظ الكبير الثقة، الفقيه الشافعي.\nقال السهمي: كان مقدما في الفقه والحديث، وكانت الرحلة إليه. وقال الخطيب البغدادي: كان أحد أئمة المسلمين، ومن الحفاظ لشرائع الدين، مع صدق وتورع، وضبط وتيقظ. وقال الحاكم: سمعت أبا على الحافظ يقول: كان أبو نعيم الجرجاني أحد الأئمة، ما رأيت بخراسان بعد ابن خزيمة مثله -أو قال: أفضل منه-، كان يحفظ الموقوفات والمراسيل كما نحفظ نحن المسانيد.\nتوفي سنة (٣٢٢ هـ) أو (٣٢٣ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ٣٢٨، \"الأنساب\" للسمعاني ١/ ١٣٢، \"معجم البلدان\" لياقوت ١/ ٥٢٥، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٤١، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٣٣٥.\n(٢) بُخارى: بالضم من أعظم مدن ما وراء النهر وأجلها، كانت قاعدة ملك السامانية ولا يعرف سبب تسميتها بهذا الاسم، ويذكر أنه يروى في فضلها حديث فيه أنها محفوفة بالرحمة، ملفوفة بالملائكة منصور أهلها، النائم فيها على الفراش كالشاهر سيفه في سبيل الله. وينسب إليها كثير من العلماء منهم محمد بن إسماعيل البخاري أمير المؤمنين في الحديث صاحب أصح كتاب بعد كتاب الله - ﷿ -.\n\"معجم البلدان\" لياقوت ١/ ٣٥٥.\n(٣) العباس بن الوليد بن مزيد العُذري -بضم المهملة وسكون المعجمة- البيروتي، أبو الفضل. الإمام الحجة، المقرئ الحافظ. كان مقرئًا حاذقًا بحرف ابن عامر، تلا على أبيه.\nقال النسائي: ليس به بأس. وقال في \"مشيخته\": ثقة. وقال ابن أبي حاتم: سمعت منه، وهو صدوق ثقة. سئل أبي عنه فقال: صدوق.\nوذكره ابن حبان في \"الثقات\". وقال: وكان من خيار عباد الله المتقنين في الروايات. وقال مسلمة: كان ثقة مأمونًّا فقيهًا. قال الذهبي وابن حجر: صدوق =","vol":"2","page":69},{"text":"قال: نا محمد بن شعيب بن شابور (١) قال: أخبرني عثمان بن عطاء بن أبي مسلم الخراساني (٢)\n_________\n= عابد. توفي سنة (٢٦٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢١٤، \"الثقات\" لابن حبان ٨/ ٥١٢، \"تهذيب الكمال\" للمزي ١٤/ ٢٥٥، \"سير أعلام النبلاء\" للذهبي ١٢/ ٤٧١، \"الكاشف\" للذهبي ٢/ ٦١، \"تهذيب التهذيب\" لابن حجر ٥/ ٢٣١، \"تقريب التهذيب\" لابن حجر (٣٢٥٩)، \"غاية النهاية\" لابن الجزري ١/ ٣٥٥.\n(١) محمد بن شعيب بن شابور -بالمعجمة الموحدة- أبو عبد الله الدمشقي، مولى بني أمية، سكن بيروت. صدوق. وثقه ابن المبارك، ودحيم، وابن عمار، والعجلي. وعدَّه ابن عدي في الثقات من أهل الشام.\nوقال أحمد: ما أرى به بأسًا، كان رجلا عاقلا. وقال ابن معين: كان مرجئًا، وليس به في الحديث بأس. وذكره ابن حبان في \"الثقات\".\nوقال الذهبي: ما أعلم -والله- به بأسًا. وقال ابن حجر: صدوق، صحيح الكتاب. مات سنة (٢٠٠ هـ).\n\"العلل\" لأحمد ٢/ ١٦٦، \"الثقات\" لابن حبان ٩/ ٥٠، \"معرفة الثقات\" للعجلي (١٤٦٥)، \"تهذيب الكمال\" للمزي ٢٥/ ٣٧٠، \"سير أعلام النبلاء\" للذهبي ٩/ ٣٧٦، \"الكاشف\" للذهبي ٣/ ٤٧، \"ميزان الاعتدال\" للذهبي ٣/ ٥٨٠، \"تهذيب التهذيب\" لابن حجر ٩/ ٢٢٢، \"تقريب التهذيب\" لابن حجر (٥٩٩٦).\n(٢) عثمان بن عطاء بن أبي مسلم الخراساني، أبو مسعود المقدسي: ضعيف.\nضعفه: ابن معين، ومسلم، والدارقطني. وقال الجوزجاني: ليس بالقوي. وقال ابن خزيمة: لا أحتج به. وقال دحيم: لا بأس به. وقال أبو حاتم: يكتب حديثه، ولا يحتج به.\nوقال الذهبي: ضعفوه. وقال ابن حجر: ضعيف. وذكر في \"العجاب في بيان الأسباب\" روايات الضعفاء عن ابن عباس في التفسير، فذكر منهم عثمان بن عطاء الخراساني، عن أبيه، عن ابن عباس. مات سنة (١٥٥ هـ). وقيل: (١٥١ هـ). =","vol":"2","page":70},{"text":"أبيه (١).\n_________\n= \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٩٤ \"معرفة الرجال عن يحيى بن معين\" لابن محرز (١٤٣)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٦٢، \"السنن\" للدارقطني ٣/ ١٦٤، \"تهذيب الكمال\" للمزي ١٩/ ٤٤٢، \"الكاشف\" للذهبي ٢/ ٢٢٢، \"ميزان الاعتدال\" للذهبي ٣/ ٤٨، \"تهذيب التهذيب\" لابن حجر ٧/ ١٣٨، \"تقريب التهذيب\" لابن حجر (٤٥٣٤)، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١١.\n(١) عطاء بن أبي مسلم الخراساني، أبو أيوب، ويقال: أبو عثمان، ويقال: أبو محمد، ويقال: أبو صالح، البلخي نزيل الشام، مولى المهلب بن أبي صفرة الأزدي، واسم أبيه أبي مسلم: عبد الله، ويقال: ميسرة.\nأرسل عن ابن عباس، وأبي الدرداء، والمغيرة وطائفة. وثقه ابن معين، وأحمد، والعجلي، ويعقوب بن شيبة، والترمذي. وقال أبو حاتم: لا بأس به.\nوذكر الذهبي عنه في \"ميزان الاعتدال\" أنه ثقة يحتج به. وقال الدارقطني: هو ثقة في نفسه، لكن لم يلق ابن عباس. يعني أنه يدلس. وذكره البخاري في \"الضعفاء\"، والعقيلي، وابن حبان.\nوقال ابن حجر: صدوق يهم كثيرًا، ويرسل ويدلس. توفي سنة (١٣٥ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٤٠٥، \"تاريخ يحيى بن معين\" رواية الدارمي (٤٩٩)، \"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (٢٦١)، \"الضعفاء الصغير\" للبخاري (٢٧٨)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٣٤، \"المجروحين\" لابن حبان ٢/ ١٣٠، \"تهذيب الكمال\" للمزي ٢٠/ ١٠٧، \"جامع التحصيل\" للعلائي (ص ٢٣٨)، \"سير أعلام النبلاء\" للذهبي ٦/ ١٤، \"الكاشف\" للذهبي ٢/ ٢٣٣، \"ميزان الاعتدال\" للذهبي ٣/ ٧٣، \"تهذيب التهذيب\" لابن حجر ٧/ ٢١٢، \"تقريب التهذيب\" لابن حجر (٤٦٣٣).\n[٢٦] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف عثمان بن عطاء، وشيخ المصنف قيل: كذبه الحاكم.","vol":"2","page":71},{"text":"تفسير عطاء بن دينار (١):\n[٢٧] أخبرنا أبو عبد الله محمد بن عبد الله الضبي (٢) فيما أجاز لي روايته (٣) عنه قال: أنا أبو جعفر محمد بن عبد الله البغدادي (٤)، قال: أنا يحيى بن عثمان بن صالح (٥)،\n_________\n(١) انظر: \"الإرشاد\" للخليلي ١/ ٣٩٣، \"الأعلام\" للزركلي ٥/ ٢٩، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٣، \"معجم المؤلفين\" لرضا كحالة ٢/ ٣٧٨.\n(٢) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٣) في (ش): روايتي.\n(٤) أبو جعفر محمد بن محمد بن عبد الله بن حمزة بن جميل البغدادي.\nحدث عن: أبي زرعة، وابن أبي الدنيا، ويحيى بن عثمان، وجعفر بن محمد بن شاكر الصايغ، وهاشم بن يونس وغيرهم.\nوعنه: أبو عبد الله الحاكم، وابن منده، ومحمد بن إبراهيم بن جعفر الجرجاني. كان ثقة ثبتا في الحديث فاضلا، توفي سنة (٣٤٦ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ٢١٧، \"تاريخ دمشق\" لابن عساكر ٥٥/ ١٨٠، \"سير أعلام النبلاء\" للذهبي ١٩/ ٣٣.\n(٥) يحيى بن عثمان بن صالح بن صفوان السهمي المصري، أبو زكريا، الحافظ الأخباري.\nقال ابن يونس: كان عالمًا بأخبار مصر، وبموت العلماء، حافظًا للحديث، وحدث بما لم يكن يوجد عند غيره. وقال ابن أبي حاتم: كتبت عنه، وكتب عنه أبي، وتكلموا فيه.\nوقال الذهبي في \"سير أعلام النبلاء\" معقبا: قلت: هذا جرح غير مفسر، فلا يطرح به مثل هذا العالم. وقال في \"ميزان الاعتدال\": هو صدوق إن شاء الله. وقال في \"الكاشف\": حافظ أخباري له ما ينكر.\nوقال ابن حجر: صدوق، رمي بالتشيع، ولينه بعضهم؛ لكونه حدث من غير أصله. توفي سنة (٢٨٢ هـ). =","vol":"2","page":72},{"text":"يحيى بن بكير (١)، عن عبد الله بن لهيعة (٢)،\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٧٥، \"تهذيب الكمال\" للمزي ٣١/ ٤٦٢، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٥٤، \"ميزان الاعتدال\" للذهبي ٤/ ٣٩٦، \"الكاشف\" للذهبي ٣/ ٢٣٠، \"تقريب التهذيب\" لابن حجر (٧٦٥٥).\n(١) يحيى بن عبد الله بن بُكير، المخزومي مولاهم، المصري، وقد ينسب إلى جده. احتج به الشيخان، وثقه الخليلي وابن قانع.\nوقال أبو حاتم: يكتب حديثه ولا يحتج به، وكان يفهم هذا الشأن. وذكره ابن حبان في \"الثقات\". وقال النسائي: ضعيف. وقال -مرة-: ليس بثقة.\nوقال الذهبي في \"سير أعلام النبلاء\": قلت: كان غزير العلم، عارفًا بالحديث وأيام الناس، بصيرًا بالفتوى، صادقًا ديِّنًا، وما أدري ما لاح للنسائي منه حتى ضعَّفه. وقال -مرة-: ليس بثقة، وهذا جرح مردود، فقد احتج به الشيخان، وما علمتُ له حديثًا منكرًا حتى أورده.\nوقال في \"الكاشف\": كان صدوقًا واسع العلم مفتيًا. وقال ابن حجر: ثقة في الليث، وتكلموا في سماعه من مالك. مات سنة (٢٣١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٦٥، \"الضعفاء والمتروكين\" للنسائي (٦٢٤)، \"الثقات\" لابن حبان ٩/ ٢٦٢، \"الإرشاد\" للخليلي ١/ ٢٦٢، \"تهذيب الكمال\" للمزي ٣١/ ٤٥١، \"سير أعلام النبلاء\" للذهبي ١٠/ ٦١٢، \"الكاشف\" للذهبي ٣/ ٢٢٨، \"تهذيب التهذيب\" لابن حجر ١١/ ٢٣٧، \"تقريب التهذيب\" لابن حجر (٧٦٣٠).\n(٢) عبد الله بن لهيعة -بفتح اللام وكسر الهاء- ابن عقبة الحضرمي، أبو عبد الرحمن المصري، القاضي.\nقال أحمد: من كان مثل ابن لهيعة بمصر في كثرة حديثه، وضبطه وإتقانه؟ ! . وقال -أيضًا-: ما كان محدث مصر إلَّا ابن لهيعة.\nوقال حنبل عن أحمد: وما حديث ابن لهيعة بحجة، وإني لأكتب كثيرًا مما أكتب أعتبر به، وهو يقوى بعضه ببعض.\nوقال ابن معين: ضعيف، ولا يحتج به. وقال: يكتب عن ابن لهيعة ما كان قبل =","vol":"2","page":73},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= احتراق كتبه. وقال ابن سعد: كان ضعيفًا، ومن سمع منه في أول أمره أحسن حالا ممن سمع منه بأخرة.\nوقال البخاري: تركه يحيى بن سعيد. وقال النسائي: ليس بثقة.\nوقال أبو عبد الله الحاكم: لم يقصد الكذب، وإنما حدث من حفظه بعد احتراق كتبه فأخطأ. وقال عبد الغني الأزدي: إذا روى العبادلة عن ابن لهيعة فهو صحيح، ابن المبارك وابن وهب والمقرئ.\nوقال الذهبي في \"سير أعلام النبلاء\": كان من بحور العلم، على لين في حديثه. وقال: لا ريب أن ابن لهيعة كان عالم الديار المصرية، هو والليث معًا. . . ولكن ابن لهيعة تهاون بالإتقان، وروى مناكير، فانحط عن رتبة الاحتجاج به عندهم. وبعض الحفاظ يروي حديثه ويذكره في الشواهد والاعتبارات، والزهد، والملاحم، لا في الأصول، وبعضهم يبالغ في وهنه، ولا ينبغي إهداره، وتُتَجنب تلك المناكير، فإنه عدل في نفسه. وقال في \"الكاشف\": العمل على تضعيف حديثه.\nوقال ابن حجر \"تهذيب التهذيب\": روى له مسلم مقرونا بعمرو بن الحارث. وروى البخاري في الفتن من \"صحيحه\": عن المقرئ، عن حيوة وغيره، عن أبي الأسود قال: قُطع على أهل المدينة بَعْثٌ. . . الحديث. . . وفي عدة مواضع هذا مقرونا ولا يسميه وهو ابن لهيعة لا شك فيه. وقال أيضًا: صدوق، من السابعة، خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهب عنه أعدل من غيرهما، وله في مسلم بعض شيء مقرون. توفي سنة (١٧٤ هـ).\n\"الطبقات الكبرى\" لابن سعد ٧/ ٥١٦، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٢٧، \"تاريخ يحيى بن معين\" رواية الدارمي (٥٣٣)، \"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (١٩٨، ٣٤٢، ٣٧٠)، \"معرفة الرجال عن يحيى بن معين\" لابن محرز (٤٥١)، \"التاريخ الصغير\" للبخاري ٢/ ٢٠٧، \"الضعفاء الصغير\" للبخاري (١٩٠)، \"الضعفاء والمتروكين\" للنسائي (٣٤٦)، \"تهذيب الكمال\" للمزي ١٥/ ٤٨٧، \"سير أعلام النبلاء\" للذهبي ٨/ ١٠، \"الكاشف\" للذهبي ٢/ ١٠٩، \"تهذيب التهذيب\" لابن حجر ٥/ ٣٧٣، =","vol":"2","page":74},{"text":"عن عطاء بن دينار (١) (٢).\n_________\n= \"تقريب التهذيب\" لابن حجر (٣٥٦٣)، \"الكواكب النيرات في معرفة من أختلط من الرواة الثقات\" لابن الكيال (ص ٤٨١)، \"الاغتباط بمن رمي بالاختلاط\" لسبط ابن العجمي (ص ٥٠).\n(١) عطاء بن دينار الهذلي مولاهم، أبو الرَّيان -بالراء والتحتانية الثقيلة- وقيل: أبو طلحة المصري. وثقه أحمد، وأبو داود.\nوقال أحمد بن صالح: عطاء بن دينار من ثقات المصريين، وتفسيره فيما يروي عن سعيد بن جبير صحيفة، وليس له دلالة على أنه سمع من سعيد بن جبير.\nوقال أبو حاتم: صالح الحديث، إلَّا أن التفسير أخذه من الديوان، وكان عبد الملك بن مروان سأل سعيد بن جبير أن يكتب إليه بتفسير القرآن، فكتب سعيد بهذا التفسير، فوجده عطاء بن دينار في الديوان، فأخذه فأرسله عن سعيد بن جبير.\nوقال النسائي: ليس به بأس. وذكره ابن حبان في \"الثقات\". وقال ابن يونس: مستقيم الحديث، ثقة معروف بمصر.\nقال ابن حجر: صدوق، إلَّا أن روايته عن سعيد بن جبير من صحيفته.\nمات سنة (١٢٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٣٢، \"الثقات\" لابن حبان ٧/ ٢٥٤، \"تهذيب الكمال\" للمزي ٢/ ٦٧، \"ميزان الاعتدال\" للذهبي ٣/ ٦٩، \"الكاشف\" للذهبي ٢/ ٢٣١، \"تهذيب التهذيب\" لابن حجر ٧/ ١٩٨، \"تقريب التهذيب\" لابن حجر (٤٦٢١).\n(٢) [٢٧] الحكم على الإسناد:\nفي إسناده ابن لهيعة، صدوق مختلط. وبقية رجاله بين ثقة أو صدوق.\nقال أبو يعلى الخليلي: وتفسير عطاء بن دينار، يكتب، ويحتج به.\nوذكر ابن حجر روايات الضعفاء عن ابن عباس في التفسير، فقال: ومنهم عطاء ابن دينار، وفيه لين، روى عن سعيد بن جبير عن ابن عباس تفسيرًا، رواه ابن لهيعة، وهو ضعيف.\n\"الإرشاد\" للخليلي ١/ ٣٩٣، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٤.","vol":"2","page":75},{"text":"تفسير الحسن (١):\n[٢٨] حدثنا (٢) أبو القاسم الحسن بن محمد بن عبد الله المُكْتِب (٣)، قال: حدثني أبي (٤)، قال: نا أبو الحسن محمد بن أحمد بن الصلت المعروف بابن شَنْبُوذ المقرئ (٥)، قال: نا سعيد بن محمد (٦)، قال: نا\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٨، \"الفهرست\" لابن النديم (ص ٥٣)، \"طبقات المفسرين\" للداودي ١/ ١٧٤، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٦. وقد جمعت أقوال الحسن البصري في التفسير، جمعها د. عمر يوسف كمال في مؤلف أسماء: \"تفسير الحسن البصري\". وهو مطبوع، انظر: فهرس المراجع. وجمعه كذلك د. محمد عبد الرحيم، بالاسم السابق نفسه، وهو من مطبوعات دار الحديث بالقاهرة.\n(٢) في (ش)، (ت): حدثني.\n(٣) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) أبو الحسن محمد بن أحمد بن أيوب بن الصلت، ومنهم من يقول: ابن الصلت بن أيوب بن شَنْبُوذ البغدادي. شيخ الإقراء بالعراق، مع ابن مجاهد.\nقال الذهبي: كان ثقة في نفسه، صالحا دينا متبحرا في هذا الشأن. وقال أيضًا: كان إماما صدوقا أمينا متصونا، كبير القدر.\nوقال ابن الجزري: شيخ الإقراء بالعراق، أستاذ كبير، أحد من جال في البلاد في طلب القراءات، مع الثقة والخير والصلاح والعلم، وكان يقرأ بالشواذ حتى استتيب وضرب بحضرة السلطان، فتاب ورجع، وكتب عليه كتاب بذلك. توفي سنة (٣٢٨ هـ).\n\"تاريخ بغداد\" للخطيب ١/ ٢٨٠، \"معرفة القراء الكبار\" للذهبي ١/ ٢٧٦، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٦٤، \"غاية النهاية\" لابن الجزري ٢/ ٥٢١.\n(٦) لم أجده.","vol":"2","page":76},{"text":"المسهل بن واصل (١)، عن أبي صالح (٢)، عن عمرو بن عبيد (٣) عن الحسن بن أبي الحسن البصري (٤).\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) عمرو بن عبيد بن باب -بموحدتين- التميمي مولاهم، أبو عثمان البصري، كبير المعتزلة كان داعية إلى بدعته.\nقال أحمد: ليس بشيء. وقال أبو حاتم والنسائي والفلاس: متروك الحديث. وقال حميد: كان يكذب على الحسن. وكذا قال ابن عون.\nوقال الشافعي عن سفيان: إن عمرو بن عبيد سئل عن مسألة فأصاب فيها، وقال: هذا من رأي الحسن. فقال له رجل: إنهم يروون عن الحسن خلاف هذا. قال: إنما قلت هذا من رأيي الحسن، يريد نفسه.\nقال ابن حجر: اتهمه جماعة، مع أنه كان عابدًا. توفي سنة (١٤٣ هـ) أو قبلها. \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٤٤٩، \"العلل\" لأحمد (٣٩٥)، \"المعرفة والتاريخ\" للفسوي ١/ ١٢٨، ٢/ ١٢٦، ٢٦٠ - ٢٦٣، ٣/ ٣٦٥، ٣٩٠، \"الضعفاء والمتروكين\" للنسائي (٤٤٥)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٤٦، \"تاربح بغداد\" للخطيب ١٢/ ١٦٦، \"تهذيب الكمال\" للمزي ٢٢/ ١٢٣، \"ميزان الاعتدال\" للذهبي ٣/ ٢٧٣، \"سير أعلام النبلاء\" للذهبي ٦/ ١٠٤، \"تهذيب التهذيب\" لابن حجر ٨/ ٧٠، \"تقريب التهذيب\" لابن حجر (٥١٠٦)، \"طبقات المعتزلة\" لابن المرتضى (ص ٣٥).\n(٤) الحسن بن أبي الحسن البصري، واسم أبيه: يسار -بالتحتانية والمهملة- الأنصاري، مولاهم، الإمام.\nثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس. قال البزار: كان يروي عن جماعة لم يسمع منهم، فيتجوز ويقول: حدثنا وخطبنا، يعني قومه الذين حدثوا وخطبوا بالبصرة. =","vol":"2","page":77},{"text":"تفسير قتادة (١):\nطريق خارجة:\n[٢٩] أخبرنا أبو القاسم الحسن محمد بن الحسن (٢) قال: أخبرني (٣) أبي (٤)،\n_________\n= وقال الإمام أحمد وبهز بن أسد: لم يسمع الحسن من ابن عباس.\nوقد ذكره ابن حجر في الطبقة الثانية من طبقات المدلسين، وتحتوي على من احتمل الأئمة تدليسه، وأخرجوا له في الصحيح، لإمامته وقلة تدليسه في جنب ما روى، أو كان لا يدلس إلَّا عن ثقة. فتدليسه -على هذا- لا يضر. توفي الحسن سنة (١١٠ هـ).\n\"تهذيب الكمال\" للمزي ٦/ ٩٥، \"تذكرة الحفاظ\" للذهبي ١/ ٦٦، \"جامع التحصيل\" للعلائي (ص ١٦٢)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٦٣، \"تقريب التهذيب\" لابن حجر (١٢٣٧)، \"تعريف أهل التقديس\" لابن حجر (ص ٥٦)، \"طبقات المفسرين\" للداودي ١/ ١٤٧.\n[٢٨] الحكم على الإسناد:\nإسناده ضعيف جدًّا، شيخ المصنف قيل: كذبه الحاكم، وعمرو بن عبيد متروك الحديث، وفيه أيضًا من لم أجده.\n(١) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٨، \"الفهرست\" لابن النديم (ص ٥٣)، \"المعجم المفهرس\" لابن حجر (٣٧٥)، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٤، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٦، \"طبقات المفسرين\" للداودي ٢/ ٤٣، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٨٣٤، \"معجم المؤلفين\" لرضا كحالة ٢/ ٦٥٦.\nوقد روى المصنف عن قتادة تفسيره من ثلاثة طرق.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) في (ت): أنبأ.\n(٤) لم أجده.","vol":"2","page":78},{"text":"قال: نا إبراهيم بن على الذهلي (١)، أنا أبو خالد يزيد بن صالح اليشكري (٢)، عن أبي الحجاج خارجة بن مصعب السرخسي (٣)،\n_________\n(١) إبراهيم بن على بن محمد بن آدم، أبو إسحاق الذهلي النيسابوري.\nسمع: يحيى بن يحيى، ويزيد بن صالح، وابن راهويه، وجماعة، وفي الرحلة: علي بن الجعد، ويحيى الحماني، وأبا مصعب الزهري.\nوعنه: أبو علي محمد بن عبد الوهاب الثقفي، ومحمد بن صالح بن هانئ، وعلي ابن حمشاد، وأبو الفضل محمد بن إبراهيم، وبشر بن أحمد الإسفرائيني، وطائفة.\nقال الحاكم: سألت أبا زكريا العنبري، وعلى بن حمشاد عنه فوثقاه.\nتوفي في شعبان سنة (٢٩٣ هـ).\n\"القند في ذكر علماء سمرقند\" لأبي جعفر النسفي ١/ ٢، \"فتح الباب في الكنى والألقاب\" لابن مندة (ص ١٥٩)، \"تاريخ الإسلام\" للذهبي ٢٢/ ٩٩.\n(٢) أبو خالد يزيد بن صالح اليشكري النيسابوري الفراء.\nقال إسماعيل بن قتيبة: كان من أورع مشايخنا، وأكثرهم اجتهادا. وذكره ابن حبان في \"الثقات\". وقال الذهبي: الإمام المحدث الصدوق. وقال أبو حاتم: مجهول. قال الذهبي معقبا: قلت: وثقه غيره. وقال أيضًا: قلت: بل مشهور صدوق. توفي سنة (٢٢٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٧٢، \"الثقات\" لابن حبان ٩/ ٢٧٥، \"ميزان الاعتدال\" للذهبي ٤/ ٤٢٩، \"سير أعلام النبلاء\" للذهبي ١٠/ ٤٧٩، \"المغني في الضعفاء\" للذهبي ٢/ ٥٣٩، \"لسان الميزان\" لابن حجر ٦/ ٢٨٨.\n(٣) خارجة بن مصعب بن خارجة، أبو الحجاج الضُّبعِي السرخسي الخراساني. وهَّاه أحمد. وقال ابن معين: ليس بثقة. وقال البخاري: تركه ابن المبارك ووكيع، وقال الدارقطني: ضعيف.\nوقال ابن عدي: له حديث كثير، وأصناف فيها مسند ومقاطيع، وهو ممن يكتب حديثه، وعندي أنه يغلط ولا يتعمد. وقال الذهبي: واه.\nوقال ابن حجر: متروك، وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه. =","vol":"2","page":79},{"text":"عن سعيد بن أبي عروبة (١)،\n_________\n= وقال في \"طبقات المدلسين\": ضعفه الجمهور.\nوذكره ابن حجر ضمن الطبقة الخامسة، وهي فيمن ضعف بأمر آخر سوى التدليس، فحديثهم مردود ولو صرحوا بالسماع، إلَّا أن يوثق من كان ضعفه يسيرًا. توفي سنة (١٦٨ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٤٢، \"تاريخ يحيى بن معين\" رواية الدارمي (٣٠٩)، \"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (١١)، \"التاريخ الكبير\" للبخاري ٣/ ٢٠٥، \"الضعفاء الصغير\" للبخاري (١٠٨)، \"الضعفاء والمتروكين\" للنسائي (١٧٤)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٧٥، \"الكامل\" لابن عدي ٣/ ٥٢، \"الضعفاء والمتروكين\" للدارقطني (٢٠٤)، \"تهذيب الكمال\" للمزي ٨/ ١٦، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٢٦، \"ميزان الاعتدال\" للذهبي ١/ ٦٢٥، \"الكاشف\" للذهبي ١/ ٢٦٦، \"ديوان الضعفاء\" للذهبي (١١٩٧)، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٦، \"تقريب التهذيب\" لابن حجر (١٦٢٢)، \"تعريف أهل التقديس\" لابن حجر (ص ١٤٠).\n(١) سعيد بن أبي عروبة مهران اليشكري مولاهم، أبو النضر البصري، الإمام الحافظ. قال يحيى بن معين: أثبت الناس في قتادة سعيد بن أبي عروبة وهشام الدستوائي، وشعبة، فمن حدثك من هؤلاء الثلاثة بحديث -يعني: عن قتادة- فلا تبال أن لا تسمعه من غيره. وقال الإمام أحمد: لم يكن لسعيد كتاب، إنما كان يحفظ ذلك كله، وزعموا أنه قال: لم أكتب إلَّا تفسير قتادة؛ لأن أبا معشر كتب إليّ أن اكتبه. وقال ابن حجر: ثقة حافظ، له تصانيف، لكنه كثير التدليس، واختلط، وكان من أثبت الناس في قتادة. وذكره في المرتبة الثانية من مراتب المدلسين، وتحتوي على من احتمل الأئمة تدليسه وأخرجوا له في الصحيح لإمامته وقلة تدليسه في جنب ما روى، أو كان لا يدلس إلَّا عن ثقة. توفي ابن أبي عروبة سنة (١٥٦ هـ)، وقيل: سنة (١٥٧ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٢٠٤، \"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (٣٢٧، ٣٢٨، ٣٥٥، ٣٥٦)، \"تاريخ يحيى =","vol":"2","page":80},{"text":"عن قتادة بن دعامة السدوسي (١).\n[٣٠] وأخبرنا أبو الحسن على بن محمد بن سعيد السرخسي الخطيب (٢) ﵀ فيما كتب إليَّ بخط يده: نا عبد الله بن محمد ابن هشام (٣)، قال: نا أبو جعفر أحمد بن محمد بن هاشم المروزي (٤)، قال: نا المغيث بن بديل ابن أخت خارجة وختنه على\n_________\n= ابن معين\" رواية الدارمي (٢٤، ٣٥٨)، \"تهذيب الكمال\" للمزي ١١/ ٥، \"تهذيب التهذيب\" لابن حجر ٤/ ١١٠، \"تقريب التهذيب\" لابن حجر (٢٣٧٨)، \"تعريف أهل التقديس\" لابن حجر (ص ٦٣)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ١٩٠).\n(١) قتادة بن دعامة بن قتادة، ويقال: قتادة بن دعامة بن عكابة، السدوسي، أبو الخطاب البصري، ولد سنة ٦٠ هـ أو ٦١ هـ، وهو من الطبقة الرابعة التي تلي الوسطى من التابعين.\nقال عنه ابن حجر: ثقة ثبت. وقال الذهبي: الحافظ، قال أبو هلال عن مطر الوراق: ما زال قتادة متعلما حتى مات. وقال أبو عوانة: سمعت قتادة يقول: ما أفتيت برأيي منذ ثلاثين سنة.\nذكره أحمد فقال: عالم بتفسير القرآن، وباختلاف العلماء، وصفه بالحفظ والفقه، فقال: قل ما تجد من يتقدمه أما المثل فلعل! .\nروى له الجماعة، توفي سنة بضع عشرة ومائة.\n\"تهذيب الكمال\" للمزي ٢٣/ ٤٩٨، \"تهذيب التهذيب\" لابن حجر ٨/ ٣٥١، \"تقريب التهذيب\" لابن حجر (٥٥٥٣)، \"طبقات المفسرين\" للداودي ٢/ ٤٣.\n[٢٩] الحكم على الإسناد:\nإسناده ضعيف جدًّا، وعلته خارجة، وفيه أيضًا من لم أجده.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.","vol":"2","page":81},{"text":"ابنته (١)، قال: حدثنا خارجة بن مصعب (٢)، قال: أنا سعيد بن أبي عروبة (٣)، عن قتادة (٤) (٥).\nوقد زاد فيه خارجة من جهته مقدار ألف حديث.\n\nطريق شيبان:\n[٣١] أخبرنا أبو محمد عبد الله بن حامد بن محمد الأصبهاني (٦) بقراءتي عليه، قال: أنا أبو على حامد بن محمد الهروي (٧)، قال: نا\n_________\n(١) مغيث بن بديل بن عمرو بن مصعب السرخسي.\nروى الحروف عن خارجة بن مصعب، عن نافع، روى عنه الحروف خارجة بن مصعب بن خارجة بن مصعب، وإسحاق بن إبراهيم بن يزيد.\n\"المؤتلف والمختلف\" للدارقطني ٤/ ٨٦، \"غاية النهاية في طبقات القراء\" لابن الجزري ٢/ ٣٠٤، \"إكمال تهذيب الكمال\" لابن ماكولا ٧/ ٢٧٧.\n(٢) خارجة بن مصعب ضعفه الجمهور.\n(٣) سعيد بن أبي عروبة ثقة حافظ اختلط وكان كثير التدليس، وهو أثبت الناس في قتادة.\n(٤) قتادة بن دعامة الإمام الحافظ الثقة الثبت.\n(٥) [٣٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، وعلته خارجة ضعفه الجمهور، وفيه أيضًا من لم أجده.\n(٦) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٧) أبو على حامد بن محمد بن عبد الله الهروي الرَّفَّاء.\nقال الحافظ أبو بشر الهروي: ثقة صالح. ووثقه -كذلك- الخطيب البغدادي وغيره. وقال السمعاني: كان ثقة صدوقا مكثرا في الحديث مقبولا. توفي سنة (٣٥٦ هـ). \"تاريخ بغداد\" للخطيب ٨/ ١٧٢، \"الأنساب\" للسمعاني ٣/ ٧٨، \"المنتظم\" لابن الجوزي ٤/ ١٨٤، \"سير أعلام النبلاء\" للذهبي ١٦/ ١٦.","vol":"2","page":82},{"text":"أبو يعقوب إسحاق بن الحسن بن ميمون الحربي (١)، قال: نا أبو أحمد الحسين بن محمد المرو الرُّوذي (٢)، قال: نا شيبان بن عبد الرحمن النحوي (٣)، عن قتادة (٤) (٥).\n\nطريق معمر:\n[٣٢] حدثنا أبو القاسم الحبيبي (٦) قال: نا (أبو زكريا) (٧)\n_________\n(١) أبو يعقوب إسحاق بن الحسن بن ميمون البغدادي الحربي.\nثقة، وثقه جمع من العلماء، وقال الذهبي: ثقة حجة. توفي سنة (٢٨٤ هـ).\n\"المنتظم\" لابن الجوزي ١٢/ ٣٧٥، \"ميزان الاعتدال\" للذهبي ١/ ١٩٠، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤١٠، \"لسان الميزان\" لابن حجر ١/ ٣٦٠.\n(٢) الحسين بن محمد بن بهرام التميمي، أبو أحمد، أو أبو على المرُّوذي -بتشديد الراء وبذال معجمة- نزيل بغداد، ثقة. توفي سنة (٢١٣ هـ) أو بعدها بسنة أو سنتين.\n\"تهذيب الكمال\" للمزي ٦/ ٤٧١، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٦٦، \"تقريب التهذيب\" لابن حجر (١٣٥٤).\n(٣) شيبان بن عبد الرحمن التميمي مولاهم، النحوي، المؤدب، البصري. نزيل الكوفة، ثم بغداد.\nثقة صاحب كتاب. يقال: إنه منسوب إلى (نحوة) بطن من الأزد، لا إلى علم النحو.\n\"تهذيب الكمال\" للمزي ٦/ ٤٧١، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٧٣، \"تقريب التهذيب\" لابن حجر (٢٨٤٩).\n(٤) قتادة بن دعامة الإمام الحافظ الثقة الثبت.\n(٥) [٣١] الحكم على الإسناد:\nرجال إسناده ثقات كلهم، عدا شيخ المصنف لم يذكر بجرح ولا تعديل.\n(٦) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٧) في (س): أبو بكر. والمثبت هو الصواب.","vol":"2","page":83},{"text":"العنبري (١) قال: نا جعفر بن محمد بن سوَّار (٢) قال: نا محمد بن رافع (٣)، عن عبد الرزاق (٤)، عن معمر (٥)،\n_________\n(١) أبو زكريا العنبري الإمام المفسر الثقة.\n(٢) جعفر بن محمد بن سوَّار، ثقة.\n(٣) محمد بن رافع بن أبي زيد سابور القشيري مولاهم النيسابوري، أبو عبد الله. ثقة عابد. توفي سنة (٢٤٥ هـ).\n\"تهذيب الكمال\" للمزي ٢٥/ ١٩٢، \"تهذيب التهذيب\" لابن حجر ٩/ ١٦٠، \"تقريب التهذيب\" لابن حجر (٥٩١٣).\n(٤) عبد الرزاق بن همام بن نافع الحميري مولاهم، الصنعاني، أبو بكر الحافظ الكبير، عالم اليمن.\nقال الإمام أحمد: إذا اختلف أصحاب معمر، فالحديث لعبد الرزاق. وقال ابن معين: ما كان أعلم عبد الرزاق بمعمر، وأحفظ عنه.\nقال ابن حجر: ثقة حافظ مصنف، شهير، عمي في آخر عمره، فتغير، وكان يتشيع. توفي سنة (٢١١ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٦٢، \"تهذيب الكمال\" للمزي ١٨/ ٥٢، \"سير أعلام النبلاء\" للذهبي ٩/ ٥٦٤، \"تذكرة الحفاظ\" للذهبي ١/ ٣٦٤، \"تقريب التهذيب\" لابن حجر (٤٥٦٤)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٢٦٦).\n(٥) معمر بن راشد بن أبي عمرو الأزدي مولاهم، البصري، نزيل اليمن أبو عروة. ثقة ثبت فاضل. إلَّا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئا، وكذا فيما حدث به بالبصرة.\nوذكر الذهبي عن عبد الرزاق أنه قال: قال لي مالك: نعم الرجل معمر لولا روايته التفسير عن قتادة.\nقال الذهبي: قلت: يظهر على مالك الإمام إعراض عن التفسير؛ لانقطاع أسانيد ذلك، فقلَّما روى منه. وقد وقع لنا جزء لطيف من التفسير منقول عن مالك. =","vol":"2","page":84},{"text":"عن قتادة (١) (٢).\n\nتفسير أبي العالية والربيع (٣):\n[٣٣] حدثنا أبو القاسم الحسن بن محمد بن الحسن (٤) المفسر، قال: نا أبو عمرو أحمد بن محمد بن أبي منصور العمركي (٥) بسرخس، قال: نا أبو الحسن أحمد بن إسحاق بن إبراهيم بن مزيز (٦)\n_________\n= توفي معمر سنة (١٥٤ هـ).\n\"تهذيب الكمال\" للمزي ٢٨/ ٣٠٣، \"سير أعلام النبلاء\" للذهبي ٧/ ٩، \"تهذيب التهذيب\" لابن حجر ١٠/ ٢٤٣ \"تقريب التهذيب\" لابن حجر (٦٨٥٧).\n(١) قتادة بن دعامة الإمام الحافظ الثقة الثبت.\n(٢) [٣٢] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم.\nوتفسير عبد الرزاق مطبوع، فيه الكثير عن معمر عن قتادة.\nوهذا الطريق أخرج منه كثيرًا الطبري وابن أبي حاتم في تفسيريهما.\n(٣) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٩، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٥ \"المعجم المفهرس\" لابن حجر (٣٧٦)، \"طبقات المفسرين\" للداودي ١/ ١٧٣، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤١.\nوتوجد رسالة ماجستير في \"تفسير الربيع بن أنس\" في جامعة الإمام محمد بن سعود بالرياض، دراسة وتحقيق: عبد الرحمن العبادي، عام ١٤٠٨ هـ.\nوهو جمع للمرويات بالطبع، وإلا فالتفسير مفقود، وهو من المؤلفات المفقودة التي حفظها لنا الثعلبي في \"الكشف والبيان\".\nانظر: \"دليل الرسائل الجامعية\" إعداد مركز الملك فيصل بالرياض (ص ١٤٥).\n(٤) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٥) لم أجده.\n(٦) أحمد بن إسحاق بن إبراهيم بن مزيز السرخسي أبو الحسن. =","vol":"2","page":85},{"text":"قال: نا أبو على الحسن بن محمد بن موسى الأزدي (١)، عن عمار بن الحسن (٢) بن بشير (٣) الهمذاني (٤)، عن عبد الله بن أبي جعفر (٥)، عن\n_________\n= حدث عن أبيه.\nروى عنه: أبو إسحاق المزكي النيسابوري، وهاشم بن عبد الله بن إسحاق المروزي، ومحمد بن العباس الرملي العصمي، وأبو حامد أحمد بن عبد الله النعيمي، وابنه محمد بن أحمد.\n\"الأنساب\" للسمعاني ٥/ ٢٨١، \"إكمال تهذيب الكمال\" لابن ماكولا ٧/ ٢٤٢، \"توضيح المشتبه\" لابن ناصر الدين ٨/ ٨٢.\n(١) لم أجده.\n(٢) في (س)، (ت): الحسين.\n(٣) في (س): بشر.\n(٤) عمار بن الحسن بن بشير أبو الحسن النسائي الهمذاني الهلالي الرازي، نزيل نسا. روى عن: أبي هدبة إبراهيم بن هدبة الفارسي، وجرير بن عبد الحميد الرازي، وعبد الله بن أبي جعفر الرازي، وعبد الله بن المبارك، وأبي تميلة يحيى بن واضح، وغيرهم.\nروى عنه: النسائي، ومحمد بن أحمد بن أبي عون، وعبدان بن محمد بن عيسى المروزي، ومحمد بن جعفر النسائي، وغيرهم.\nوثقه النسائي والذهبي وابن حجر، وذكره ابن حبان في \"الثقات\". مات سنة (٢٤٢ هـ).\n\"الثقات\" لابن حبان ٨/ ٥١٧، \"تهذيب الكمال\" للمزي ٢١/ ١٨٥ - ١٨٦، \"الكاشف\" للذهبي (٣٩٨٦)، \"تقريب التهذيب\" لابن حجر (٤٨١٩).\n(٥) عبد الله بن أبي جعفر عيسى بن ماهان الرازي.\nقال أبو حاتم وأبو زرعة: صدوق. وزاد أبو حاتم: ثقة. وقال ابن عدي: من حديثه ما لا يتابع عليه. وذكره ابن حبان في \"الثقات\". وقال: يعتبر حديثه من غير روايته عن أبيه. =","vol":"2","page":86},{"text":"أبيه (١)، عن الربيع بن أنس (٢)،\n_________\n= وقال الذهبي في \"الكاشف\": وثق، وفيه شيء. وقال في \"ديوان الضعفاء\": ضعيف. وقال في \"المغني\": ليس بحجة. وقال ابن حجر: صدوق يخطئ.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٢٧، \"الثقات\" لابن حبان ٨/ ٣٣٥، \"الكامل\" لابن عدي ٤/ ٢١٦، \"تهذيب الكمال\" للمزي ١٤/ ٣٨٥، \"الكاشف\" للذهبي ٢/ ٧٠، \"ميزان الاعتدال\" للذهبي ٢/ ٤٠٤، \"المغني في الضعفاء\" للذهبي ١/ ٥٢٩، \"ديوان الضعفاء\" للذهبي (٢١٤١)، \"تهذيب التهذيب\" لابن حجر ٥/ ١٧٦، \"تقريب التهذيب\" لابن حجر (٣٢٧٤).\n(١) أبو جعفر الرازي التميمي مولاهم، مشهور بكنيته. واسمه: عيسى بن أبي عيسى عبد الله بن ماهان. وأصله من مرو، وكان يتجر إلى الري.\nقال ابن معين: ثقة، وهو يغلط فيما يروي عن مغيرة [يعني: ابن مقسم الضبي]. ووثقه -أيضًا-: أبو حاتم، وابن المديني، وابن سعد. وقال أحمد والنسائي وغيرهما: ليس بقوي.\nوقال حنبل، عن أحمد: صالح الحديث. وقال أبو زرعة: يهم كثيرًا. وقال الفلاس: فيه ضعف، وهو من أهل الصدق، سيئ الحفظ.\nوقال ابن عبد البر: هو عندهم ثقة، عالم بتفسير القرآن. وقال الذهبي: صالح الحديث. وقال ابن حجر: صدوق سيئ الحفظ، خصوصًا عن مغيرة. توفي سنة (١٦٠ هـ).\n\"العلل\" لأحمد ٢/ ١٧٤، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٩٩، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٨٠، \"تهذيب الكمال\" للمزي ٣٣/ ١٩٤، \"ميزان الاعتدال\" للذهبي ٣/ ٣١٩، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٤٦، \"الكاشف\" للذهبي ٣/ ٢٨٣، \"تهذيب التهذيب\" لابن حجر ١٢/ ٥٦، \"تقريب التهذيب\" لابن حجر (٨٠١٩).\n(٢) الربيع بن أنس البكري، أو الحنفي، البصري ثم الخراساني.\nوثقه العجلي. وقال أبو حاتم: صدوق. وقال النسائي: ليس به بأس. وذكره ابن حبان في \"الثقات\" وقال: الناس يتَّقون من حديثه ما كان من رواية أبي =","vol":"2","page":87},{"text":"عن أبي العالية الرياحي (١).\n\nتفسير الرازي (٢):\n[٣٤] أخبرنا عبد الله بن حامد الوزان (٣): أنا محمد (٤) بن جعفر\n_________\n= جعفر عنه؛ لأن في أحاديثه اضطرابًا كثيرًا.\nوقال ابن حجر: صدوق، له أوهام، رمي بالتشيع. توفي سنة (١٤٠ هـ) أو قبلها. \"تاريخ الثقات\" للعجلي (٤١٦)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٥٤ \"الثقات\" لابن حبان ٣/ ٦٤، \"تهذيب الكمال\" للمزي ٩/ ٦٠، \"سير أعلام النبلاء\" للذهبي ٦/ ١٦٩، \"الكاشف\" للذهبي ١/ ٢٣٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٣٨، \"تقريب التهذيب\" لابن حجر (١٨٨٢).\n(١) أبو العالية: رُفيع -بالتصغير- ابن مهران الرياحي البصري. الإمام المقرئ، الحافظ المفسِّر.\nأدرك زمان النبي - ﷺ - وهو شاب، وأسلم في خلافة أبي بكر الصديق، ودخل عليه. قال أبو عمرو الداني: أخذ أبو العالية القراءة عرضا عن أُبيّ، وزيد، وابن عباس. وعن حفصة بنت سيرين قالت: قال لي أبو العالية: قرأت القرآن على عمر - ﵁ - ثلاث مرات. قال ابن حجر: ثقة، كثير الإرسال. توفي سنة (٩٠ هـ). وقيل: سنة (٩٣ هـ). وقيل: بعد ذلك.\n\"تهذيب الكمال\" للمزي ٩/ ٢١٤، \"تذكرة الحفاظ\" للذهبي ١/ ٥٨، \"معرفة القراء الكبار\" للذهبي ١/ ٦٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٨٤، \"تقريب التهذيب\" لابن حجر (١٩٦٤)، \"طبقات الحفاظ\" للسيوطي (٤٨)، \"طبقات المفسرين\" للداودي ١/ ١٧٢.\n[٣٣] الحكم على الإسناد:\nفي إسناده شيخ المصنف قيل: كذبه الحاكم.\n(٢) انظر: \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٧.\n(٣) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٤) في (ش)، (ت): أحمد.","vol":"2","page":88},{"text":"السختياني (١) قال: نا أبو العباس محمد بن جعفر بن نصر الرازي (٢) قال: نا أحمد بن عبد الرحمن الدَّشتكي (٣) قال: نا عبد الله بن أبي جعفر الرازي (٤)، عن أبيه (٥) (٦).\n\nتفسير القرظي (٧):\n[٣٥] حدثنا أبو القاسم الحسن بن محمد (٨) بن حبيب (٩) قال: نا\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) أحمد بن عبد الرحمن بن عبد الله بن سعد بن عثمان الدَّشْتكي -بفتح الدال المهملة وسكون الشين المعجمة وفتح التاء المنقوطة باثنتين من فوقها وفي آخرها الكاف- نسبة إلى دشْتك وهي قرية بالري. ويعرف أحمد هذا بحمدون. قال ابن أبي حاتم: سمعت أبي يقول: كتبت عنه، وكان صدوقًا.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٩، \"الأنساب\" للسمعاني ٢/ ٤٧٨.\n(٤) عبد الله بن أبي جعفر الرازي صدوق يخطئ.\n(٥) أبو جعفر الرازي صدوق سيئ الحفظ لاسيما عن مغيرة.\n(٦) [٣٤] الحكم على الإسناد:\nفي إسناده رواة لم أجدهم، وشيخ المصنف لم يذكر بجرح ولا تعديل، وعبد الله ابن أبي جعفر وأبوه: مختلف فيهما.\n(٧) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٩، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٧. وقد جمعت أقوال محمد بن كعب القرظي في رسالة ماجستير في الجامعة الإسلامية بعنوان: تفسير محمد بن كعب القرظي من سورة الفاتحة إلى نهاية سورة الناس. تحقيق: عبيد الجابري، ١٤٠٩ هـ، انظر: دليل الرسائل (ص ١٤٧).\n(٨) هنا نهاية السقط في نسخة (ج). والذي بدأ عند الإسناد (٢٠).\n(٩) أبو القاسم الحبيبي قيل: كذبه الحاكم.","vol":"2","page":89},{"text":"أبو العباس محمد بن الحسن الهروي (١): نا رجاء بن عبد الله الحافظ (٢) قال (٣): أنا مالك بن سليمان الهروي (٤)، عن أبي\n_________\n(١) أبو العباس محمد بن الحسن الهروي الصوفي المعروف بولي، صالح ثقة، جاور بمدينة الرسول - ﷺ - نحوًا من خمسين سنة، ثم عاد إلى هراة في حاجة، ورجع متوجهًا إلى المدينة، فتوفي بجرجان سنة (٤١٩ هـ).\n\"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (٨٧)، وانظر \"تاريخ بغداد\" للخطيب ٢/ ٢٠٩، \"المنتظم\" لابن الجوزي ١٤/ ٢١٢.\n(٢) هو رجاء بن عبد الله الهروي الوراق، كان عنده مصنفات مالك بن سليمان الهروي، ومصنفات سعيد بن منصور.\nروى عن أحمد بن يونس، ومهدي بن جعفر الرملي وجماعة، وكان من أعيان المحدثين بهراة، وروى عنه الحافظان أبو إسحاق البزار وأبو الفضل بن إسحاق، توفي سنة (٢٩٧ هـ)، وقيل: سنة (٢٩٩ هـ).\n\"تاريخ الإسلام\" للذهبي ٢٠/ ٣٤٩.\n(٣) وقع بعدها في جميع النسخ: أنا أحمد بن محمد بن عبدوس. وليست في (ن) وحدها، وهو الصواب، لأن وفاته سنة (٣٤٦ هـ) كما تقدم في ترجمته.\n(٤) مالك بن سليمان الهروي، قاضي هراة.\nقال العقيلي والسليماني: فيه نظر. وضعفه الدارقطني.\nوذكره ابن حبان في \"الثقات\" فقال: يروي عن ابن أبي ذئب ومالك، روى عنه أهل بلده، وكان مرجئا، ممن جمع وصنف، يخطئ كثيرا، وامتحن بأصحاب سوء كانوا يقلبون عليه حديثه ويقرؤون عليه، فإذا اعتبر المعتبر حديثه الذي يرويه عن الثقات ويروي عنه الأثبات مما بين السماع فيه لم يجدها إلَّا ما يشبه حديث الناس، على أنه من جملة الضعفاء، وهو ممن أستخير الله -﷿- فيه. وقال الساجي: بصري، يروي مناكير.\n\"الضعفاء الكبير\" للعقيلي ٤/ ١٧٣، \"الثقات\" لابن حبان ٩/ ١٦٥، \"ميزان الاعتدال\" للذهبي ٣/ ٤٢٧، \"لسان الميزان\" لابن حجر ٥/ ٤.","vol":"2","page":90},{"text":"معشر (١)، عن محمد بن كعب القرظي (٢).\n_________\n(١) أبو معشر نجيح بن عبد الرحمن السِّندي -بكسر المهملة وسكون النون- المدني. وهو مولى لبني هاشم، مشهور بكنيته. ويقال: كان اسمه عبد الرحمن بن الوليد ابن هلال.\nقال الإمام أحمد: يكتب من حديث أبي معشر أحاديثه عن محمد بن كعب القرظي في التفسير. وقال ابن المديني: كان ضعيفًا ضعيفًا، وكان يحدِّث عن محمد بن قيس، وعن محمد بن كعب بأحاديث صالحة. وقال الفلاس نحو ذلك. وقال أبو زرعة: صدوق في الحديث، وليس بالقوي. وقال أبو حاتم: صالح لين الحديث، محله الصدق. وضعَّفه: ابن سعد وابن معين، ويحيى بن سعيد، والنسائي، وأبو داود والدارقطني.\nوقال البخاري: منكر الحديث. وقال ابن عدي: حدَّث عنه الثقات ومع ضعفه يكتب حديثه. وقال الخليلي: أبو معشر له مكان في العلم والتاريخ، وتاريخه احتج به الأئمة، وضعفوه في الحديث، وكان ينفرد بأحاديث، أمسك الشافعي عن الرواية عنه، وتغيَّر قبل أن يموت بسنتين تغيرًا شديدًا. قال ابن حجر: ضعيف، أسنَّ واختلط، مات سنة (١٧٠ هـ).\n\"الطبقات الكبرى\" لابن سعد ٥/ ٤١٨، \"تاريخ يحيى بن معين\" رواية الدارمي (٨٢٩)، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٠٣، \"الضعفاء الصغير\" للبخاري (٣٨٠)، \"تاريخ أبي زرعة الرازي\" (٦٦٥)، \"الضعفاء والمتروكين\" للنسائي (٥٩١)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٩٣، \"الكامل\" لابن عدي ٧/ ٥٢، \"الضعفاء والمتروكين\" للدارقطني (٥٥٠)، \"تهذيب الكمال\" للمزي ٢٩/ ٣٢٢، \"الكاشف\" للذهبي ٣/ ١٧٥، \"ميزان الاعتدال\" للذهبي ٤/ ٢٤٦، \"تهذيب التهذيب\" لابن حجر ١٠/ ٤١٩، \"تقريب التهذيب\" لابن حجر (٧١٥٠)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٥٠٨).\n(٢) محمد بن كعب بن سليم بن أسد، أبو حمزة، وقيل: أبو عبد الله، القرظي المدني، من حلفاء الأوس، وكان أبوه كعب من سبي بني قريظة، سكن الكوفة ثم المدينة. =","vol":"2","page":91},{"text":"تفسير مقاتل بن حيَّان (١):\n[٣٦] أخبرنا عبد الله بن حامد الوزان (٢) بقراءتي عليه، وأبو عبد الله محمد بن عبد الله الحافظ (٣) قراءة عليه قالا: أخبرنا أحمد (٤) بن محمد بن عبدوس (٥) قال: نا إسماعيل بن قتيبة (٦) قال:\n_________\n= قال عون بن عبد الله: ما رأيت أحدًا أعلم بتأويل القرآن من القرظي. وقال العجلي: ثقة مدني تابعي، رجل صالح، عالم بالقرآن. وقال الذهبي: كان من أئمة التفسير. وقال ابن حجر: ثقة عالم. توفي سنة (١٢٠ هـ).\n\"تاريخ الثقات\" للعجلي (١٤٩٥)، \"سير أعلام النبلاء\" للذهبي ٥/ ٦٥، \"الكاشف\" للذهبي ٣/ ٨١، \"تهذيب التهذيب\" لابن حجر ٩/ ٤٢٠، \"تقريب التهذيب\" لابن حجر (٦٢٩٧)، \"طبقات المفسرين\" للأدرنوي (١٢).\n[٣٥] الحكم على الإسناد:\nإسناده ضعيف، شيخ المصنف قيل: كذبه الحاكم، ومالك بن سليمان وأبو معشر ضعيفان.\n(١) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٩، \"الفهرست\" لابن النديم (ص ٥٣)، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٦، \"طبقات المفسرين\" للداودي ٢/ ٣٣٠، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٩.\n(٢) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٣) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٤) في (ت) محمد.\n(٥) أحمد بن محمد بن عبدوس الطرائفي، قال عنه الحاكم: كان من أهل الصدق، ولم يزل مقبولًا في الحديث.\n(٦) إسماعيل بن قتيبة بن عبد الرحمن السلمي النيسابوري، أبو يعقوب.\nقال الذهبي: الإمام القدوة، المحدث الحجة. . . وكان من حملة الحجة، ومن سالكي المحجة، ﵀. توفي سنة (٢٨٤ هـ). =","vol":"2","page":92},{"text":"نا أبو خالد (يزيد بن صالح) (١) الفراء النيسابوري (٢) قال: نا بكير بن معروف البلخي أبو معاذ (٣)، عن مقاتل بن حيان (٤).\n_________\n= \"طبقات الحنابلة\" لأبي يعلى ١/ ١٠٦، \"معجم البلدان\" لياقوت ١/ ٤٢٥، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٤٤.\n(١) في (ج): (يزيد بن أبي صالح) وهو خطأ.\n(٢) مشهور صدوق.\n(٣) في (ج، ت): البلخي الأزدي أبو معاذ. والصواب: الأسدي بالسين.\nوهو: بكير بن معروف الأسدي أبو معاذ وقيل: أبو الحسن النيسابوري ويقال: الدامغاني، صاحب التفسير، كان على قضاء نيسابور، ثم سكن دمشق.\nروى عن: مقاتل بن حيان، وأبي حنيفة وإبراهيم بن ميمون، وشهاب بن خراش. وعنه: إبراهيم بن سليمان الزيات ومروان الطاطري، وهشام بن عبيد الله الحنظلي الرازي، والوليد بن مسلم.\nقال أحمد وأبو داود والنسائي وابن عدي: لا بأس به، وقال أحمد في رواية: ذاهب الحديث. وذكره ابن حبان في \"الثقات\"، وقال ابن خلفون في \"الثقات\": ضعفه بعضهم، وأرجو أن يكون صدوقًا في الحديث. وقال ابن حجر: صدوق فيه لين، توفي سنة (١٦٣ هـ).\n\"الكامل\" لابن عدي ٢/ ٣٤، \"الثقات\" لابن حبان ٨/ ١٥١، \"تهذيب الكمال\" للمزي ٤/ ٢٥٢، \"ميزان الاعتدال\" للذهبي ١/ ٣٥١، \"تهذيب التهذيب\" لابن حجر ١/ ٤٩٥، \"تقريب التهذيب\" لابن حجر (٧٧٦).\n(٤) مقاتل بن حيَّان النَّبطي -بفتح النون والموحدة- أبو بسطام، البلخي، الخزَّاز، بزايين.\nوثقه ابن معين، وأبو داود، والذهبي. وذكره ابن حبان في \"الثقات\". وقال النسائي: ليس به بأس. وقال الدارقطني: صالح الحديث.\nوقال ابن حجر: صدوق فاضل، أخطأ الأزدي في زعمه أن وكيعًا كذبه، وإنما كذب الذي بعده. أي: مقاتل بن سليمان. توفي قبل سنة (١٥٠ هـ) بأرض الهند. =","vol":"2","page":93},{"text":"[٣٧] وحدثنا الحسن بن محمد بن جعفر (١) لفظًا، قال: نا على بن محمد بن أحمد بن دلويه (٢)، قال: نا أحمد بن محمد بن يحيى الدَّهَّان (٣)، قال: نا محمد بن يزيد السُّلمي (٤)، قال: أنا حماد بن\n_________\n= \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٨٣، \"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (١٠، ١٩٦)، \"الثقات\" لابن حبان ٧/ ٥٠٨، \"تهذيب الكمال\" للمزي ٢٨/ ٤٣٠، \"سير أعلام النبلاء\" للذهبي ٦/ ٣٤٠، \"الكاشف\" للذهبي ٣/ ١٥١، \"تهذيب التهذيب\" لابن حجر ١٠/ ٢٧٧، \"تقريب التهذيب\" لابن حجر (٦٩١٥)، \"طبقات المفسرين\" للداودي ٢/ ٣٢٩.\n[٣٦] الحكم على الإسناد:\nإسناده لا بأس به.\nانظر: \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٦.\n(١) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٢) لعله أبو الحسن الخانقاهي لم يذكر بجرح أو تعديل.\n(٣) أحمد بن محمد بن يحيى بن بلال أبو حامد البزار النيسابوري المعروف بالخشاب، البلالي، الشيخ المسند الصدوق.\nسمع: محمد بن يحيى الذهلي، وعبد الرحمن بن بشر، وطائفة، واشتهر وانتهى إليه علو الإسناد. قال الخليلي: ثقة، مأمون، مشهور، سمع منه الكبار. توفي في يوم عيد الأضحى سنة (٣٣٠ هـ).\nانظر: \"الإرشاد\" للخليلي ٣/ ٨٣٨، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٨٤.\n(٤) محمد بن يزيد بن عبد الله أبو عبد الله السلمي النيسابوري، يقال له: محمش. يروي عن: يزيد بن هارون، ويعلى بن عبيد، وأبي نعيم، وعلى بن عاصم، وسمع بخراسان عصام بن يوسف شيخ الحنفية والجارود بن يزيد صاحب أبي حنيفة، روى عنه أهل بلده، وكانت فيه دعابة.\nوثقه ابن حبان، وقال الحاكم: مات سنة (٢٥٩ هـ).\n\"الثقات\" لابن حبان ٩/ ١٤٥، \"الجواهر المضية\" لأبي الوفاء القرشي ٣/ ٣٩٩ - ٤٠٠، \"تاريخ دمشق\" لابن عساكر ٢٣/ ٣٩٧.","vol":"2","page":94},{"text":"قيراط (١)، وإبراهيم بن سليمان (٢)، وعمر (٣) بن عبد الله بن رزين (٤)،\n_________\n(١) حماد بن قيراط، أبو على النيسابوري.\nقال أبو زرعة: صدوق. وقال أبو حاتم: هو نيسابوري قدم الري، مضطرب الحديث، يكتب حديثه ولا يحتج به. وقال ابن عدي: عامة ما يرويه فيه نظر. وقال ابن حبان في \"المجروحين\": يقلب الأخبار على الثقات، ويجيء عن الأثبات بالطامات، لا يجوز الاحتجاج به إلَّا على سبيل الاعتبار. وكان أبو زرعة يمرض القول فيه. ولكن ابن حبان ذكره في \"الثقات\" وقال: يخطئ.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٤٥، \"الكامل\" لابن عدي ٢/ ٦٦٧، \"المجروحين\" لابن حبان ١/ ٢٥٤ \"الثقات\" لابن حبان ٨/ ٢٠٦، \"ميزان الاعتدال\" للذهبي ١/ ٥٩٩، \"المغني في الضعفاء\" للذهبي ١/ ٢٨٨، \"لسان الميزان\" لابن حجر ٢/ ٣٥٢، \"سؤالات السجزي للحاكم\" (٢٦٠، ٢٦١).\n(٢) أبو إسحاق إبراهيم بن سليمان البلخي الزيَّات. من أهل الكوفة، سكن البصرة. قال ابن سعد: كان مرجئًا. وقال ابن عدي: ليس بالقوي. وذكره ابن حبان في \"الثقات\". وقال الحاكم: شيخ محله الصدق.\n\"الطبقات\" لابن سعد ٧/ ٣٧٩، \"الثقات\" لابن حبان ٨/ ٦٥، \"الكامل\" لابن عدي ١/ ٢٦٥، \"الأنساب\" للسمعاني ٣/ ١٨٣، \"تهذيب الكمال\" للمزي ٤/ ٢٥٣، \"ميزان الاعتدال\" للذهبي ١/ ٣٧، \"لسان الميزان\" لابن حجر ١/ ٦٥.\n(٣) من (ج)، وهو الصواب، وفي بقية النسخ: عمرو.\n(٤) عمر بن عبد الله بن رزين السلمي، أبو العباس النيسابوري.\nقال سهيل بن عمَّار: لم يكن بخراسان أنبل منه. وذكره ابن حبان في \"الثقات\".\nوقال: روى عن سفيان بن حسين الغرائب.\nوقال الذهبي: ثقة نبيل. وقال ابن حجر: صدوق، له غرائب. توفي سنة (٢٠٣ هـ). \"تهذيب الكمال\" للمزي ٢١/ ٤١٠، \"الثقات\" لابن حبان ٨/ ٤٣٨، \"الكاشف\" للذهبي ٢/ ٢٧٣، \"سير أعلام النبلاء\" للذهبي ٩/ ٤٣٠، \"تهذيب التهذيب\" لابن حجر ٧/ ٤٦٨، \"تقريب التهذيب\" لابن حجر (٤٩٦٣).","vol":"2","page":95},{"text":"عن بكير بن معروف (١)، عن مقاتل بن حيَّان (٢) (٣).\n\nتفسير مقاتل بن سليمان (٤):\n[٣٨] أخبرنا الإمام أبو إسحاق إبراهيم بن محمد المهرجاني (٥)،\n_________\n(١) بكير بن معروف البلخي صدوق فيه لين.\n(٢) مقاتل بن حيان النبطي صدوق فاضل.\n(٣) [٣٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف قيل: كذبه الحاكم، وحماد بن قيراط، وإبراهيم بن سليمان متكلم فيهما، ولكن تابعهما عمر بن عبد الله بن رزين. وشيخ المصنف كذبه الحاكم.\n(٤) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٩، \"الفهرست\" لابن النديم (ص ٥٣)، \"الإرشاد\" للخليلي ١/ ٣٩٨، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٧، \"طبقات المفسرين\" للداودي ٢/ ٣٣١، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٩، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٤٧٠، \"معجم المؤلفين\" لرضا كحالة ٣/ ٩٠٥ - ٩٠٦.\nوقد رواه المصنف من ثلاث طرق عن مقاتل.\nو\"تفسير مقاتل بن سليمان\" مطبوع ومحقق. وهو من رواية أبي بكر محمد بن عقيل بن زيد، عن محمد بن على بن زادلج، عن عبد الخالق بن الحسن، بالإسناد الذي رواه المصنف -هاهنا- وفيه تسمية الثلاثين رجلا الذين أخذ عنهم مقاتل.\n(٥) أبو إسحاق إبراهيم بن محمد بن إبراهيم بن مهران الإسفراييني المهرجاني. الإمام العلامة، أحد المجتهدين في عصره، وصاحب المصنفات الباهرة.\nقال عبد الغافر الفارسي: كان أبو إسحاق طراز ناحية المشرق، فضلا عن نيسابور ونواحيها، ثم كان من المجتهدين في العبادة، المبالغين في الورع، انتخب عليه أبو عبد الله الحاكم عشرة أجزاء، وذكره في \"تاريخه\" لجلالته، وكان ثقة ثبتًّا في الحديث.\nوقال السبكي: أحد أئمة الدين، كلاما وأصولا وفروعا، جمع أشتات العلوم، =","vol":"2","page":96},{"text":"أنا أبو محمد عبد الخالق بن الحسن بن محمد السقطي المعروف بابن أبي رؤبة (١) من كتابه قال: نا عبد الله بن ثابت بن يعقوب المقرئ أبو محمد (٢) قال: حدثني أبي (٣) قال: حدثني الهذيل بن حبيب أبو صالح\n_________\n= واتفقت الأئمة على تبجيله وتعظيمه وجمعه شرائط الإمامة، توفي سنة (٤١٨ هـ). \"الأنساب\" للسمعاني ١/ ١٤٤، \"سير أعلام النبلاء\" للذهبي ١٧/ ٣٥٣، \"طبقات الشافعية الكبرى\" للسبكي ٤/ ٢٥٦، \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (٢٦٩).\n(١) أبو محمد عبد الخالق بن الحسن بن محمد بن نصر البغدادي السَّقطي، المعروف بابن أبي روبا أو رؤبة.\nقال الخطيب البغدادي: كان ثقة. وكان أحد شهود الحكام المعدلين، ووثقه البرقاني وأثنى عليه.\nومثله قال ابن الجوزي في \"المنتظم\"، توفي سنة (٣٥٦ هـ).\n\"تاريخ بغداد\" للخطيب ١١/ ١٢٤، \"المنتظم\" لابن الجوزي ١٤/ ١٨٤، \"سير أعلام النبلاء\" للذهبي ١٦/ ٨١.\n(٢) عبد الله بن ثابت بن يعقوب بن قيس بن إبراهيم بن عبد الله، أبو محمد العبقسي المقرئ النحوي التوزي.\nقال الخطيب: سكن بغداد، وروى بها عن أبيه عن الهذيل بن حبيب تفسير مقاتل ابن سليمان. وقال ابن الجزري: مقرئ مجود، توفي سنة (٣٠٨ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ٤٢٦، \"المنتظم\" ١٣/ ١٩٧، \"البداية والنهاية\" لابن كثير ١١/ ١٣١ - ١٣٢، \"غاية النهاية\" لابن الجزري ١/ ٤١١.\n(٣) ثابت بن يعقوب بن قيس بن إبراهيم بن عبد الله التوزي.\nقال الخطيب: سكن بغداد، وحدث بها عن أبي صالح الهذيل بن حبيب الدنداني عن مقاتل بن سليمان كتاب \"التفسير\". رواه عنه عبد الله بن ثابت، وقال: سمعته منه في سنة أربعين ومائتين وهو ابن خمس وثمانين سنة. \"تاريخ بغداد\" للخطيب ٧/ ١٤٣.","vol":"2","page":97},{"text":"الدنداني (١) عن مقاتل بن سليمان (٢)، عن ثلاثين رجلا منهم اثنا عشر رجلا من التابعين (٣) (٤).\n_________\n(١) في (س) الزيداني. وفي (ت) الديراني. وفي (ش): الزنداني. وكل ذلك تصحيف، والمثبت من (ج)، (ن).\nوفي (ت) أقحمت كلمة (ثنا) بن حبيب وأبي صالح، فجعل راويين. وهو خطأ. وهو الهذيل بن حبيب، أبو صالح الدنداني -بالنون بين الدالين المهملتين المفتوحتين بعدهما الألف، وفي آخرهما نون أخرى- من أهل بغداد.\nقال الخطيب: روى عن مقاتل بن سليمان كتاب \"التفسير\"، حدث عنه ثابت بن يعقوب التوزي. أخبرنا الحسن بن أبي بكر، أخبرنا عبد الخالق بن الحسن المعدل قال: قال عبد الله بن ثابت -وهو المقرئ التوزي-: رأيت في كتاب أبي مكتوبًا: سمعت هذا الكتاب من أوله إلى آخره -يعني: كتاب \"التفسير\"- من هذيل أبي صالح، عن مقاتل بن سليمان ببغداد، في درب السدة بالمدينة.\nوقال ابن حجر: ضعيف، توفي سنة (١٩٠ هـ).\n\"تاريخ بغداد\" للخطيب ١٤/ ٧٨، ٧٩، \"الأنساب\" للسمعاني ٢/ ٤٩٧ - ٤٩٨، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٨.\n(٢) مقاتل بن سليمان كذبوه وهجروه ورمي بالتجسيم.\n(٣) وردت أسماء هؤلاء الثلاثين في أول \"تفسير مقاتل \" ١/ ٣.\n(٤) [٣٨] الحكم على الإسناد:\nإسناده ضعيف.\nقال ابن حجر: ومن تفاسير ضعفاء التابعين فمن بعدهم. . تفسير مقاتل بن سليمان وقد نسبوه إلى الكذب. وقال الشافعي: مقاتل قاتله الله تعالى. وإنما قال الشافعي فيه ذلك؛ لأنه اشتهر عنه القول بالتجسيم، وروى \"تفسير مقاتل\" هذا عنه أبو عصمة نوح ابن أبي مريم الجامع، وقد نسبوه إلى الكذب، ورواه -أيضًا- عن مقاتل هذيل بن حبيب، وهو ضعيف، لكنه أصلح حالا من أبي عصمة.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٧ - ٢١٨.","vol":"2","page":98},{"text":"طريق التَّغلبي:\n[٣٩] أخبرنا أبو القاسم الحبيبي (١) لفظًا قال: أخبرنا أبو القاسم عبيد الله بن المأمون (٢) قال: نا أبو ياسر عمار بن عبد المجيد (٣) قال: نا أحمد بن عبد الله (٤) قال: نا إسحاق بن إبراهيم التغلبي (٥) عن مقاتل بن سليمان (٦) (٧).\n\nطريق أبي عصمة:\n[٤٠] حدثنا أبو القاسم الحبيبي (٨) لفظًا قال: نا (عبد الله بن أحمد) (٩) بن الصديق (١٠)\n_________\n(١) القاسم الحبيبي قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) مقاتل بن سليمان كذبوه وهجروه ورمي بالتجسيم.\n(٧) [٣٩] الحكم على الإسناد:\nفي إسناده رواة لم أجدهم، وشيخ المصنف قيل: كذبه الحاكم.\n(٨) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٩) من (ج)، (ن). وفي بقية النسخ (أحمد بن عبد الله). والمثبت هو الصواب.\nوسيأتي في (٧٧) باسم (عبد الله بن أحمد).\n(١٠) عبد الله بن أحمد بن الصديق بن محمد بن داود، أبو محمد المروزي الدَّنْدَانَقَاني. من أهل دَنْدَانَقَان قرية من قرى مرو. سمع محمد بن حمدويه وغيره. وتوفي سنة (٣٧٠ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ٣٩٠، \"الأنساب\" للسمعاني ٢/ ٤٩٧، \"تاريخ الإسلام\" للذهبي ٢٦/ ٤٤٠.","vol":"2","page":99},{"text":"بمرو (١) قال: أنا أبو رجاء محمد بن حمدويه (٢) قال: نا أحمد بن جميل (٣)، عن على بن الحسين بن واقد (٤)، عن أبي عصمة (٥)، عن\n_________\n(١) مرو: أشهر مدن خراسان، نص عليه الحاكم أبو عبد الله في \"تاريخ نيسابور\"، مع كونه ألف كتابه في فضائل نيسابور إلَّا أنه لم يقدر على دفع فضل هذِه المدينة، والنسبة إليها مروزي على غير قياس، والثوب مروي على القياس، وبين مرو ونيسابور سبعون فرسخا، وإلى بلخ مائة واثنان وعشرون فرسخا اثنان وعشرون منزلا. أما لفظ مرو فقد ذكرنا أنه بالعربية الحجارة البيض التي يقتدح بها، إلَّا أن هذا عربي، ومرو ما زالت عجمية، ثم لم أر بها من هذِه الحجارة شيئا ألبتة. انظر: \"معجم البلدان\" لياقوت ٥/ ١١٢.\n(٢) أبو رجاء محمد بن حمدويه بن موسى بن طريف السِّنجي المروزي الهُورْقَاني، الإمام المحدث.\nقال أبو بكر الخطيب: محمد بن حمدويه بن أحمد، وقيل: ابن عيسى، أبو رجاء السِّنجى الهُورقانى، يروي عن: أحمد بن جميل، ومحمد بن حميد الرازي، وعتبة بن عبد الله. . . روى عنه: أبو محمد عبد الله بن أحمد بن الصديق المروزي، وعلي بن حجر، وغيرهما. وله كتاب في تاريخ المراوزة. توفي سنة (٣٠٦ هـ). \"الأنساب\" للسمعاني ٥/ ٦٥٦، \"اللباب في تهذيب الأنساب\" لابن الأثير ٣/ ٣٩٥، \"الإكمال\" لابن ماكولا ٤/ ٤٧٣، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٥٣.\n(٣) أحمد بن جميل المروزي صدوق.\n(٤) أبو الحسن على بن الحسين بن واقد صدوق يهم.\n(٥) أبو عصمة نوح بن أبي مريم، واسمه مابَنَّه ويقال: مافنَّه، وقيل: يزيد بن جعونة المروزي، أبو عصمة القرشي، قاضي مرو، ويعرف بنوح الجامع؛ لأنه أخذ الفقه عن أبي حنيفة وابن أبي ليلى، والحديث عن حجاج بن أرطاة، والتفسير عن الكلبي ومقاتل، والمغازي عن ابن إسحاق.\nقال ابن المبارك: كان يضع الحديث. وقال أحمد: يروي أحاديث مناكير، ولم يكن في الحديث بذاك. وقال ابن معين: ليس بشيء، ولا يكتب حديثه. وقال أبو =","vol":"2","page":100},{"text":"مقاتل بن سليمان (١) (٢).\n_________\n= زرعة: ضعيف الحديث.\nوقال أبو حاتم ومسلم والدارقطني: متروك الحديث. وقال البخاري: ذاهب الحديث. وقال النسائي: ليس بثقة، ولا مأمون.\nوقال ابن حبان: كان يقلب الأسانيد، ويروي عن الثقات ما ليس من أحاديث الأثبات، لا يجوز الاحتجاج به بحال، وقال أيضًا: نوح الجامع، جمع كل شيء إلَّا الصدق.\nوقال أبو سعيد النقاش: روى الموضوعات. وذكر أبو عبد الله الحاكم: أنه وضع حديث فضائل القرآن. وقال الخليلي: أجمعوا على ضعفه، وكذَّبه ابن عيينة. وقال الذهبي: تركوه. وقال ابن حجر: كذبوه في الحديث. توفي سنة (١٧٣ هـ). \"معرفة الرجال عن يحيى بن معين\" لابن محرز (١١٢)، \"التاريخ الصغير\" للبخاري ٢/ ١٧٩، ٢٣٠، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٨٤، \"المجروحين\" لابن حبان ٣/ ٤٨، \"الضعفاء والمتروكين\" للدارقطني (٥٣٩)، \"تهذيب الكمال\" للمزي ٣/ ٥٦، \"الكاشف\" للذهبي ٣/ ١٨٦، \"ميزان الاعتدال\" للذهبي ٤/ ٢٧٩، \"ديوان الضعفاء\" للذهبي (٤٤١٦)، \"المغني في الضعفاء\" للذهبي ٢/ ٦٠٠، \"تهذيب التهذيب\" لابن حجر ١٠/ ٤٨٦، \"تقريب التهذيب\" لابن حجر (٧٢٥٩).\n(١) [٤٠] الحكم على الإسناد:\nموضوع، فيه أبو عصمة: وضاع. وشيخ المصنف قيل: كذبه الحاكم.\nقال ابن حجر: وروى تفسير مقاتل هذا عنه أبو عصمة نوح بن أبي مريم الجامع، وقد نسبوه إلى الكذب.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٨.\n(٢) مقاتل بن سليمان كذبوه وهجروه ورمي بالتجسيم.","vol":"2","page":101},{"text":"تفسير السدي (١):\n[٤١] حدثنا أبو القاسم الحسن بن محمد بن الحسن الأديب (٢) قال: أنا أبو الطيب محمد بن عبد الله بن المبارك الشَّعيري (٣) قال: نا أحمد بن محمد بن نصر اللباد (٤): نا عمرو بن طلحة القنَّاد (٥)، عن أسباط (٦)،\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ١/ ٣٠، \"الفهرست\" لابن النديم (ص ٥٣)، \"الإرشاد\" للخليلي ١/ ٣٩٧ \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١١، \"طبقات المفسرين\" للداودي ١/ ١٠٩، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٨، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٢٠٦.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) محمد بن محمد بن عبد الله بن المبارك أبو الطيب الشعيري الحناط النيسابوري. روى عن: محمد بن أشرس وأبيه محمد بن عبد الله، وروى عنه الحاكم النيسابوري.\n\"الأنساب\" للسمعاني ١٢/ ٧٢، \"توضيح المشتبه\" لابن ناصر الدين ٣/ ٣٤٦.\n(٤) أبو نصر اللباد لم يذكر بجرح أو تعديل.\n(٥) عمرو بن طلحة القناد صدوق رمي بالرفض.\n(٦) أسباط بن نصر الهمداني -بالمهملة وسكون الميم- أبو يوسف، ويقال: أبو نصر الكوفي.\nقال ابن سعد: وكان راوية السدي، روى عنه التفسير. وثقه ابن معين. وتوقف فيه أحمد. وضعفه أبو نعيم.\nوقال النسائي: ليس بالقوي. وذكره ابن حبان في \"الثقات\". وقال ابن حجر: صدوق، كثير الخطأ، يغرب. من الثامنة.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٢٣، \"تاريخ يحيى بن معين\" رواية الدارمي (١٤٣)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٣٢، \"تهذيب الكمال\" =","vol":"2","page":102},{"text":"عن السدي (١) (٢).\n\nتفسير الواقدي (٣):\n[٤٢] أخبرنا الإمام أبو عبد الله محمد بن عبد الله (بن محمد) (٤) الحافظ (٥) ﵀، فيما أجاز لي لفظًا وخطًا، قال: أنا أبو حامد أحمد بن محمد بن العباس الخطيب (٦) بمرو قال: نا إبراهيم بن\n_________\n= للمزي ٢/ ٣٥٧، \"الكاشف\" للذهبي ١/ ٨٥، \"ميزان الاعتدال\" للذهبي ١/ ١٧٥، \"تهذيب التهذيب\" لابن حجر ١/ ٢١١، \"تقريب التهذيب\" لابن حجر (٣٢٣).\n(١) إسماعيل بن عبد الرحمن السدي الكبير صدوق يهم رمي بالتشيع.\n(٢) [٤١] الحكم على الإسناد:\nفي إسناده شيخ المصنف قيل: كذبه الحاكم، وفيه من لم أجده، وفيه من لم يذكر بجرح أو تعديل.\nقال أبو يعلى الخليلي: وتفسير إسماعيل بن عبد الرحمن السدي فإنما يسنده بأسانيد إلى عبد الله بن مسعود وابن عباس. وروى عن السدي الأئمة، مثل: الثوري، وشعبة، ولكن التفسير الذي جمعه رواه عنه أسباط بن نصر، وأسباط لم يتفقوا عليه، غير أن أمثل التفاسير تفسير السدي.\n\"الإرشاد\" للخليلي ١/ ٣٩٧.\n(٣) انظر: \"الفهرست\" لابن النديم (ص ٥٣)، \"كشف الظنون\" لحاجي خليفة ١/ ٤٦٠.\n(٤) من (ج)، (ت).\n(٥) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٦) أبو حامد أحمد بن محمد بن العباس الخطيب السَّوْسَقَاني -بفتح السينين المهملتين بينهما الواو الساكنة وفتح القاف وفي آخرها النون- هذِه النسبة إلى سوْسَقان: وهي من قرى مرو.\nذكره السمعاني في الرواة عن إبراهيم بن هلال.\n\"الأنساب\" للسمعاني ١/ ٤١٢.","vol":"2","page":103},{"text":"هلال (١) قال: نا علي بن الحسين بن شقيق (٢)، عن الحسين بن واقد (٣) (٤).\n\nتفسير ابن جريج (٥):\n_________\n(١) أبو إسحاق إبراهيم بن هلال بن عمرو بن سياوُش الهاشمي البورنْجَردي. وقيل: ابن زاذان، بدل سياوش.\nسمع على بن الحسين بن شقيق وغيره، روى عنه أحمد بن محمد بن العباس السوسقاني وغيره، وتوفي سنة (٢٨٩ هـ).\nوبوزنجرد: من قرى مرو.\n\"الأنساب\" للسمعاني ١/ ٤١٢، \"معجم البلدان\" لياقوت ١/ ٥٠٧، \"توضيح المشتبه\" لابن ناصر الدين ١/ ٦٤٨.\n(٢) على بن الحسين بن شقيق، أبو عبد الرحمن المروزي. ثقة حافظ. توفي سنة (٢١٥ هـ) وقيل قبل ذلك.\n\"تهذيب الكمال\" للمزي ٢٠/ ٣٧١، \"تهذيب التهذيب\" لابن حجر ٧/ ٢٩٨، \"تقريب التهذيب\" لابن حجر (٤٧٤٠).\n(٣) الحسين بن واقد المروزي، أبو عبد الله، قاضي مرو.\nثقة، له أوهام.\nمات سنة (١٥٩ هـ) ويقال: سنة (١٥٧ هـ).\n\"تهذيب الكمال\" للمزي ٦/ ٤٩١، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٧٣، \"تقريب التهذيب\" لابن حجر (١٣٦٧).\n(٤) [٤٢] الحكم على الإسناد:\nفي إسناده راويان لم يذكرا بجرح ولا تعديل. وبقية الإسناد رجاله ثقات.\n(٥) انظر: \"الإرشاد\" للخليلي ١/ ٣٩٢، \"طبقات المفسرين\" للداودي ١/ ٣٥٢، \"كشف الظنون\" لحاجي خليفة ١/ ٤٣٧، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٦٢٣، \"معجم المؤلفين\" لرضا كحالة ٢/ ٣١٨.","vol":"2","page":104},{"text":"[٤٣] أخبرني محمد بن عبد الله الحافظ (١) إجازة، قال: أنا محمد ابن على الصنعاني (٢) بمكة، قال: نا على بن المبارك الصنعاني (٣)، قال: نا زيد (٤) بن المبارك الصنعاني (٥)، عن محمد بن ثور الصنعاني (٦)، عن\n_________\n(١) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٢) لم أجده.\n(٣) على بن المبارك الصنعاني.\nروى عن: إسماعيل بن أبي أويس، ومحمد بن عبد الرحيم بن شروس.\nوروى عنه: الطبراني، وغيره. توفي سنة (٨٧ هـ) وقيل: (٨٨ هـ).\nوسماه الخليلي: علي بن محمد بن عبد الله بن المبارك، وكناه أبا الحسن، وزاد أنه سمع من: زيد بن المبارك، ومحمد بن يوسف.\n\"تاريخ الإسلام\" للذهبي ٢١/ ٢٣٠.\n(٤) في (ج): يزيد.\n(٥) زيد بن المبارك الصنعاني سكن الرملة وهو خال على بن المبارك الصنعاني.\nروى عن: رباح بن زيد ومحمد بن ثور وابن عيينة. ومروان بن معاوية.\nوعنه: سلمة بن شبيب وعباس العنبري وإبراهيم بن عبد الرحمن بن مهري والنضر ابن سلمة وابن أخته على بن المبارك الصنعاني.\nقال فيه أبو حاتم: صدوق. وذكره ابن حبان في \"الثقات\"، وقال: كان من العباد.\nوقال الذهبي: كان من أولياء الله العباد، حسن الحديث. وقال ابن حجر: صدوق عابد.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٧٣، \"الثقات\" لابن حبان ٨/ ٢٥١، \"تهذيب الكمال\" للمزي ١٠/ ١٠٤، \"الكاشف\" للذهبي ١/ ٢٦٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٢٤، \"تقريب التهذيب\" لابن حجر (٢١٦٨).\n(٦) محمد بن ثور الصنعاني، أبو عبد الله العابد، ثقة. مات سنة (١٩٠ هـ).\n\"تهذيب الكمال\" للمزي ٢٤/ ٥٦١، \"تهذيب التهذيب\" لابن حجر ٩/ ٨٧، \"تقريب التهذيب\" لابن حجر (٥٨١٢).","vol":"2","page":105},{"text":"ابن جريج (١) (٢).\n\nتفسير الثوري (٣):\n[٤٤] أخبرنا محمد بن حمدويه (٤) فيما أذن لي في روايته عنه قال: أبو بكر الشافعي (٥)،\n_________\n(١) عبد الملك بن جريج ثقة فقيه فاضل كان يدلس ويرسل.\n(٢) [٤٣] الحكم على الإسناد:\nفي إسناده من لم يذكر بجرح ولا تعديل، وبقية رجاله ثقات، وقد صحح العلماء تفسير ابن جريج برواية محمد بن ثور.\nقال الخليلي: روى محمد بن ثور عن ابن جريج نحو ثلاثة أجزاء كبار، وذلك صححوه.\n\"الإرشاد\" ١/ ٣٩٢.\n(٣) انظر: \"تهذيب التهذيب\" لابن حجر ٤/ ١٥٩ \"المعجم المفهرس\" لابن حجر (٣٦٧)، \"طبقات المفسرين\" للداودي ١/ ١٨٦، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٤، \"معجم المؤلفين\" لرضا كحالة ١/ ٧٧١.\nوقد طبع \"تفسير سفيان الثوري\" رواية أبي جعفر محمد، عن أبي حذيفة النهدي، عنه. على نسخة خطية واحدة وناقصة.\nانظر: \"تفسير الثوري\" (ص ٣٣، ٣٤)، \"الفهرس الشامل\" ١/ ٢٠ تفسير.\n\"وتفسير الثوري\" من مرويات ابن حجر كما في كتابه \"المعجم المفهرس\" (١٠٨)، وذكر أنه رواه من طريق إسحاق الحربي، عن أبي حذيفة، عن سفيان.\n(٤) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٥) أبو بكر أحمد بن إسحاق بن أيوب بن يزيد النيسابوري الشافعي. المعروف بالصِّبْغي -بكسر الصاد المهملة، وسكون الباء، وفي آخرها الغين المعجمة- الإمام العلامة المفتي المحدث، جمع وصنف، وبرع في الفقه، وتميز في علم الحديث ثقة مأمون. =","vol":"2","page":106},{"text":"قال: نا إسحاق بن الحسن الحربي (١)، عن أبي حذيفة (٢)، عن سفيان\n_________\n= قال الحاكم: بقي الإمام أبو بكر يفتي بنيسابور نيفًا وخمسين سنة، ولم يؤخذ عليه في فتاويه مسألة وهم فيها. وبعد أن ترجم له السمعاني في \"الأنساب\" قال: وشمائله وفضائله أكثر من أن يسعها هذا الموضع. توفي سنة (٣٤٢ هـ).\n\"الإرشاد\" للخليلي ٣/ ٤٨٠ \"الأنساب\" للسمعاني ٣/ ٥٢١، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٩، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٨٣.\n(١) أبو يعقوب إسحاق بن الحسن بن ميمون البغدادي الحربي.\nثقة، وثقه: إبراهيم الحربي، والدارقطني، وعبد الله بن أحمد بن حنبل، والذهبي، مات سنة (٣٨٤ هـ).\n\"المنتظم\" لابن الجوزي ١٢/ ٣٧٥، \"ميزان الاعتدال\" للذهبي ١/ ١٩٠، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤١٠، \"لسان الميزان\" لابن حجر ١/ ٣٦٠.\n(٢) أبو حذيفة موسى بن مسعود النَّهدي -بفتح النون- البصري.\nتكلم فيه أحمد. وضعفه الترمذي وغيره. وقال أحمد -في رواية الأثرم-: هو من أهل الصدق. وقال العجلي: ثقة صدوق.\nوقال ابن سعد: ثقة إن شاء الله، وكان حسن الرواية عن عكرمة بن عمار، والثوري، وزهير بن محمد.\nوقال ابن أبي حاتم: سألت أبي عنه، فقال: صدوق معروف بالثوري، ولكن كان يصحف. قال: وروى أبو حذيفة عن سفيان بضعة عشر ألف حديث وفي بعضها شيء.\nوذكره ابن حبان في \"الثقات\" وقال: يخطئ. وقال ابن خزيمة: لا يحتج به. وقال أبو أحمد الحاكم: ليس بالقوي عندهم.\nوقال أبو عبد الله الحاكم: كثير الوهم، سيئ الحفظ. وقال الساجي: كان يصحف، وهو لين.\nوقال الدارقطني: قد أخرج له البخاري، وهو كثير الوهم، تكلموا فيه.\nقال ابن حجر: قلت: ما له عند البخاري عن سفيان سوى ثلاثة أحاديث متابعة، وله عنده آخر عن زائدة متابعة أيضًا. =","vol":"2","page":107},{"text":"الثوري (١) (٢).\n_________\n= وقال الذهبي: صدوق -إن شاء الله- يهِم. وقال -أيضًا-: صدوق يصحف.\nوقال ابن حجر: صدوق سيئ الحفظ، وكان يصحف. توفي سنة (٢٢٠ هـ) أو بعدها.\nولأبي حذيفة تفسير يرويه عنه المصنف، سيأتي قريبا إن شاء الله.\n\"الطبقات الكبرى\" لابن سعد ٧/ ٣٠٤، \"العلل\" لأحمد ١/ ١٥٠، \"معرفة الثقات\" للعجلي (١٦٦٤)، \"السنن\" للترمذي (٢٧٣٥)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٦٣، \"الثقات\" لابن حبان ٩/ ١٦٠، \"تهذيب الكمال\" للمزي ٢٩/ ١٤٥، \"الكاشف\" للذهبي ٣/ ١٨٨، \"ميزان الاعتدال\" للذهبي ٤/ ٢٢١، \"تهذيب التهذيب\" لابن حجر ١٠/ ٣٧٠، \"تقريب التهذيب\" لابن حجر (٧٠٥٩).\n(١) سفيان بن سعيد بن مسروق الثوري، أبو عبد الله الكوفي، شيخ الإسلام، إمام الحفاظ، سيد العلماء العاملين في زمانه، ثقة، حافظ فقيه، عابد، إمام، حجة، كان -﵀- يقول: سلوني عن المناسك والقرآن، فإني بهما عالم، توفي سنة (١٦١ هـ).\n\"مشاهير علماء الأمصار\" لابن حبان (١٦٩)، \"تهذيب الكمال\" للمزي ١١/ ١٥٤، \"تذكرة الحفاظ\" للذهبي ١/ ٢٠٣، \"غاية النهاية\" لابن الجزري (١٣٠٨)، \"تهذيب التهذيب\" لابن حجر ٤/ ١١١، \"تقريب التهذيب\" لابن حجر (٢٤٥٨)، \"طبقات الحفاظ\" للسيوطي (١٨٨)، \"طبقات المفسرين\" للداودي ١/ ١٨٦، \"تفسير الثوري\" (ص ١٣).\n(٢) [٤٤] الحكم على الإسناد:\nفي إسناده أبو بكر الشافعي، لم يذكر بجرح أو تعديل. وفيه أبو حذيفة الراوي عن سفيان: صدوق، سيئ الحفظ، يصحف. وذكر ابن سعد أنه حسن الرواية عن الثوري. وذكر ابن أبي حاتم أنه معروف بالثوري كما سبق في ترجمته. والله أعلم.","vol":"2","page":108},{"text":"تفسير ابن عيينة (١):\n[٤٥] أخبرنا عبد الله بن حامد الوزان (٢) قراءة عليه، قال: أخبرنا محمد بن محمد بن علي أبو الحسن الطوسي (٣)، قال: نا أبو جعفر محمد بن إبراهيم بن عبد الله الدَّيْبُلي (٤)،\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ٥٣) \"المعجم المفهرس\" لابن حجر (٣٦٨)، \"فتح الباري\" لابن حجر ٨/ ٣٠٨، \"تغليق التعليق \" لابن حجر ٥/ ٣٨١، \"الإصابة\" لابن حجر ٣/ ٤٥١ حيث اقتبس ابن حجر في كتبه هذِه من \"تفسير ابن عيينة\" وأشار إليه.\nكما أن للحافظ ابن حجر إسنادًا إلى \"تفسير ابن عيينة\" من طريق أبي جعفر الديبلي به، أودعه في كتابه \"المعجم المفهرس\" (٣٦٨).\nوانظر أيضًا: \"طبقات المفسرين\" للداودي ١/ ١٩٠، \"كشف الظنون\" لحاجي خليفة ١/ ٤٣٩، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٣٨٧، \"معجم المؤلفين\" لرضا كحالة ١/ ٧٧١، ٧٧٢.\nوقد جُمعت أقوال سفيان بن عيينة ومروياته في التفسير، في كتاب مطبوع بعنوان: \"تفسير سفيان بن عيينة\". وفي مقدمة الكتب التي اعتمد عليها المحقق في جمع هذِه المرويات وتحقيقها هو: \"الكشف والبيان\" للثعلبى -كما ذكر ذلك في مقدمة الكتاب- انظر (ص ١١ - ١٤، ١٩٦ - ١٩٧).\n(٢) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) أبو جعفر محمد بن إبراهيم بن عبد الله بن الفضل الدَّيْبُلي -بفتح الدال المهملة، وسكون الياء المعجمة باثنتين تحتها، وضم الباء المنقوطة- هذِه نسبة إلى ديبُل، وهي بلدة من بلاد ساحل البحر، من بلاد الهند، قريبة من السند. وقد سكن مكة، وهو راوي كتاب \"التفسير\" لابن عيينة.\nقال عنه الذهبي: المحدث الصدوق. . . كان مسند الحرم في وقته. توفي سنة (٣٢٢ هـ).","vol":"2","page":109},{"text":"قال: نا أبو عبيد (١) الله سعيد بن عبد الرحمن المخزومي (٢) قال: نا سفيان بن عيينة (٣) (٤).\n_________\n= \"الأنساب\" للسمعاني ٢/ ٥٢٣، \"معجم البلدان\" لياقوت ٢/ ٤٩٥، \"سير أعلام النبلاء\" للذهبي ١٥/ ٩، \"العبر\" للذهبي ٢/ ٢٠٩، \"شذرات الذهب\" لابن العماد ٢/ ٤٩٨.\n(١) في (ش): عبد خطأ.\n(٢) سعيد بن عبد الرحمن بن حسان، ويقال: سعيد بن عبد الرحمن بن أبي سعيد، القرشي، أبو عبيد الله المخزومي، المكي، ثقة، توفي سنة (٢٤٩ هـ).\n\"تهذيب الكمال\" للمزي ١٠/ ٥٢٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٥، \"تقريب التهذيب\" لابن حجر (٢٣٦١).\n(٣) سفيان بن عيينة بن أبي عمران ميمون الهلالي، أبو محمد الكوفي، ثم المكي، الإمام الحجة، والثقة الحافظ الفقيه. المشهور. أحد أئمة الإسلام.\nقال عبد الله بن وهب: لا أعلم أحدًا أعلم بتفسير القرآن من سفيان بن عيينة. وقال نعيم بن حماد: كان ابن عيينة من أعلم الناس بالقرآن. توفي سنة (١٩٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ١/ ٣٣، \"تاريخ بغداد\" للخطيب ٩/ ١٧٤، \"تهذيب الكمال\" للمزي ١١/ ١٧٧، \"سير أعلام النبلاء\" للذهبي ٨/ ٤٥٤، \"تهذيب التهذيب\" لابن حجر ٤/ ١١٧، \"تقريب التهذيب\" لابن حجر (٢٤٦٤)، \"طبقات المفسرين\" للداودي ١/ ١٩٠، \"طبقات المفسرين\" للأدرنوي (٣٧).\n(٤) [٤٥] الحكم على الاسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، وأبو الحسن الطوسي لم أجده.","vol":"2","page":110},{"text":"تفسير وكيع (١):\n[٤٦] أخبرنا عبد الله بن حامد بن محمد (٢) بقراءتي عليه قال: أنا يحيى بن محمد بن عبد الله بن العنبر بن عطاء (٣) قال: نا أبو إسحاق إبراهيم بن محمد بن يزيد بن خالد المروزي (٤) قال: نا أبو يعقوب يوسف المروزي مولى بني زهرة (٥) قال: نا وكيع بن الجراح (٦) (٧).\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ٥٣)، \"طبقات المفسرين\" للداودي ٢/ ٣٥٧، \"كشف الظنون\" لحاجي خليفة ١/ ٤٦١، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٥٠٥، \"معجم المؤلفين\" لرضا كحالة ٤/ ٧٤.\n(٢) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٣) أبو زكريا يحيى بن محمد العنبري ثقة إمام.\n(٤) لم أجده.\n(٥) أبو يعقوب يوسف بن عيسى بن دينار الزهريّ، المروزي، ثقة فاضل.\nتوفي سنة (٢٤٩ هـ).\n\"تهذيب الكمال\" للمزي ٣٢/ ٤٤٩، \"تهذيب التهذيب\" لابن حجر ١١/ ٤٢٠، \"تقريب التهذيب\" لابن حجر (٧٩٣٣).\n(٦) وكيع بن الجراح بن مليح الرؤاسي -بضم الراء وهمزة ثم مهملة- أبو سفيان الكوفي. الإمام الحافظ، الثقة العابد، محدث العراق، كان من بحور العلم وأئمة الحفظ. توفي سنة (١٩٦ هـ) أو أول سنة (١٩٧ هـ).\n\"تهذيب الكمال\" للمزي ٣٠/ ٤٦٢، \"سير أعلام النبلاء\" للذهبي ٩/ ١٤٠، \"تهذيب التهذيب\" لابن حجر ١١/ ١٢٣، \"تقريب التهذيب\" لابن حجر (٧٤٦٤)، \"طبقات المفسرين\" للداودي ٢/ ٣٥٧.\n(٧) [٤٦] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، وأبو إسحاق المروزي لم أجده.","vol":"2","page":111},{"text":"تفسير هشيم (١):\n[٤٧] أخبرني محمد بن نعيم (٢) إجازة، قال: أنا محمد بن بُطة (٣) قال: نا عبد الله بن أحمد بن أَسيد الأصبهاني (٤)، نا زياد بن أيوب (٥) عن هشيم بن بشير (٦).\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ٥٣)، \"كشف الظنون\" لحاجي خليفة ١/ ٤٦١، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٥٥١، \"معجم المؤلفين\" لرضا كحالة ٤/ ٦٤.\n(٢) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٣) أبو عبد الله محمد بن أحمد بن بُطة لم يذكر بجرح أو تعديل.\n(٤) عبد الله بن أحمد بن أَسيد الأصبهاني، أبو محمد.\nقال أبو الشيخ الأصبهاني: شيخ جليل كثير الحديث، صنف المسند والأبواب والشيوخ.\nوقال الذهبي: الإمام، المجود، الحافظ، الرحال، صاحب \"المسند الكبير\". توفي سنة (٣١٠ هـ).\n\"طبقات المحدثين بأصبهان\" لأبي الشيخ ٤/ ٢١٧، \"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٢٦، \"تاريخ بغداد\" للخطيب ٩/ ٣٨٠، \"الإكمال\" لابن ماكولا ١/ ٦٣، \"سير أعلام النبلاء\" للذهبي ٤/ ٤١٦.\n(٥) زياد بن أيوب بن زياد البغدادي، أبو هاشم، طوسي الأصل، يلقب بـ (دلوَيه) وكان يغضب منها، ولقبه أحمد بـ: شعبة الصغير. ثقة حافظ. مات سنة (٢٥٢ هـ).\n\"تهذيب الكمال\" للمزي ٩/ ٤٣٢، \"تهذيب التهذيب\" لابن حجر ١٠/ ٣٥٥، \"تقريب التهذيب\" لابن حجر (٢٠٦٧).\n(٦) هُشيم بن بشير ابن أبي حازم، واسم أبي حازم قاسم بن دينار، أبو معاوية السلمي مولاهم، الواسطي. محدث بغداد، وحافظها. إمام، ثقة، ثبت، ولكن العلماء ذكروا عنه التدليس، والإرسال الخفي، توفي سنة (١٨٣ هـ). =","vol":"2","page":112},{"text":"تفسير شبل (١):\n[٤٨] أخبرني محمد بن نعيم (٢) إجازة قال: أنا أبو سعيد أحمد بن يعقوب الثقفي (٣)، قال: نا الحسن بن المثنى (٤)، قال: نا أبو\n_________\n= \"تاريخ بغداد\" للخطيب ١٤/ ٨٥، \"تهذيب الكمال\" للمزي ٣٠/ ٢٧٢، \"الكاشف\" للذهبي ٣/ ١٩٨، \"سير أعلام النبلاء\" للذهبي ٨/ ٢٨٧، \"تهذيب التهذيب\" لابن حجر ١١/ ٥٩، \"تقريب التهذيب\" لابن حجر (٧٣٦٢).\n[٤٧] الحكم على الإسناد:\nفي إسناده راويان لم يذكرا بجرح أو تعديل، وبقية رجال الإسناد ثقات.\n(١) انظر: \"كشف الظنون\" لحاجي خليفة ١/ ٤٥١.\nولشبل بن عباد تفسير عن ابن أبي نجيح، عن مجاهد، عن ابن عباس.\nذكر ذلك الخليلي في \"الإرشاد\" ١/ ٣٩٣ وقال عن هذا التفسير: قريب إلى الصحة.\n(٢) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٣) أحمد بن يعقوب بن أحمد بن مهران بن عبد الله أبو سعيد الثقفي النيسابوري الزاهد العابد، نسيب أبي العباس السراج.\nسمع محمد بن إبراهيم البوشنجي، ومحمد بن عمرو الحرشي، وأبا مسلم الكجي، ومحمد بن عثمان بن أبي شيبة، ومحمد بن أيوب الرازي، وطبقتهم. وعنه أبو علي الحافظ، والحاكم أبو عبد الله، وجماعة. توفي في رمضان وقد شاخ (٣٤٠ هـ).\nوقد صحيح الحاكم جملة من الأحاديث رواها من طريقه في \"المستدرك\" وكذا صحيح البغوي في \"شرح السنة\" ٣/ ٤٧١ (٨٩٤) حديثًا رواه من طريقه وقال: هذا حديث صحيح.\n\"تاريخ الإسلام\" للذهبي ٢٥/ ١٨٧.\n(٤) الحسن بن المثنى بن معاذ بن معاذ العنبري، أبو محمد.\nذكره ابن أبي حاتم في \"الجرح والتعديل\". وقال: كتب إلى ببعض حديثه. وقال =","vol":"2","page":113},{"text":"حذيفة (١)، عن شبل بن (عباد) (٢) المكي (٣) (٤).\n\nتفسير ورقاء (٥):\n[٤٩] أخبرنا القاضي أبو عبد الله محمد بن عبد الله الضَّبِّي (٦) قال: أنا القاضي أبو القاسم عبيد بن أحمد (٧) بهمذان، قال: أنا إبراهيم بن ديزيل (٨)،\n_________\n= الذهبي: من نبلاء الثقات. . . وكان ورعا عابدا، توفي سنة (٢٩٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٩، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٢٦.\n(١) أبو حذيفة موسى بن مسعود النَّهدي صدوق سيئ الحفظ، وكان يصحف.\n(٢) في (ت): (عبد الله)، وهو خطأ.\n(٣) شبل بن عباد المكي. مقرئ مكة، وصاحب ابن كثير، ثقة، رمي بالقدر، توفي سنة (١٤٨). وقيل: بعد ذلك.\n\"تهذيب الكمال\" للمزي ١٢/ ٣٥٦، \"معرفة القراء الكبار\" للذهبي ١/ ١٢٩، \"غاية النهاية\" لابن الجزري ١/ ٣٢٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٠٥، \"تقريب التهذيب\" لابن حجر (٢٧٥٢).\n(٤) [٤٨] الحكم على الإسناد:\nفيه أبو سعيد الثقفي والحسن بن المثنى لم يذكرا بجرح ولا تعديل، وأبو حذيفة النهدي صدوق سيئ الحفظ، وكان يصحف.\n(٥) انظر: \"كشف الظنون\" لحاجي خليفة ١/ ٤٦١.\n(٦) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٧) في (من): أبو القاسم بن عبيد. ولم أجده.\nوهمذان: بالتحريك والذال المعجمة، وآخره نون، وهي أكبر مدينة بالجبال في الإقليم الرابع، فتحها المسلمون سنة أربع وعشرين للهجرة.\n\"معجم البلدان\" لياقوت ٥/ ٤١٠.\n(٨) أبو إسحاق إبراهيم بن الحسين بن علي الهمذاني الكسائي. ويعرف بابن دِيزِيل. قال الحاكم: هو ثقة مأمون. وقال الذهبي: الإمام، الحافظ، الثقة، العابد. . . إليه =","vol":"2","page":114},{"text":"قال: نا آدم بن أبي إياس (١)، عن ورقاء بن عمر (٢) (٣).\n\nتفسير زيد بن أسلم (٤):\n[٥٠] أخبرنا الحسن بن محمد بن الحسن (٥) قراءة عليه (٦) قال: كتب إليَّ أحمد بن كامل بن خلف بن شجرة (٧)، أن محمد بن جرير ابن يزيد الطبري (٨) حدثهم قال: نا (٩) يونس بن عبد الأعلى\n_________\n= المنتهى في الإتقان. توفي سنة (٢٨١ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٣/ ١٨٤، \"تذكرة الحفاظ\" للذهبي ٢/ ٦٠٨، \"لسان الميزان\" لابن حجر ١/ ٤٨.\n(١) آدم بن أبي إياس عبد الرحمن العسقلاني، أصله خراساني، يكنى أبا الحسن، نشأ ببغداد، ثقة عابد. توفي سنة (٢٢١ هـ).\n\"تهذيب الكمال\" للمزي ٢/ ٣٠١، \"تهذيب التهذيب\" لابن حجر ١/ ١٩٦، \"تقريب التهذيب\" لابن حجر (١٣٣).\n(٢) من (ج)، إن)، وفي بقية النسخ: (عمرو) وهو صدوق.\n(٣) [٤٩] الحكم على الإسناد:\nفي إسناده عبيد بن أحمد لم أجده. وبقية رجاله ثقات.\n(٤) انظر: \"الفهرست\" لابن النديم (ص ٥٣) \"معالم التنزيل\" للبغوي ١/ ٢٩، \"سير أعلام النبلاء\" للذهبي ٥/ ٣١٦ \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٧، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٨، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٣٧٦.\n(٥) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٦) من (ت).\n(٧) لينه الدارقطني، ومشاه غيره.\n(٨) الإمام الحافظ، رأس المفسرين.\n(٩) في (ت): حدثني.","vol":"2","page":115},{"text":"الصدفي (١)، قال: أنا عبد الله بن وهب (٢)، قال: أخبرني عبد الرحمن بن زيد بن أسلم (٣)،\n_________\n(١) يونس بن عبد الأعلى بن ميسرة بن حفص بن حيان، أبو موسى الصدفي، المصري، المقرئ الحافظ، الفقيه، ثقة. توفي سنة (٢٦٤ هـ).\n\"تهذيب الكمال\" للمزي ١٣/ ٥٣٢، \"معرفة القراء الكبار\" للذهبي ١/ ١٨٩، \"تذكرة الحفاظ\" للذهبي ٢/ ٥٢٧، \"غاية النهاية\" لابن الجزري ٢/ ٤٠٦، \"تهذيب التهذيب\" لابن حجر ١١/ ٤٤٠، \"تقريب التهذيب\" لابن حجر (٧٩٦٤).\n(٢) عبد الله بن وهب بن مسلم القرشي مولاهم، أبو محمد المصري، الفقيه. ثقة حافظ عابد.\nتوفي سنة (١٩٧ هـ).\n\"تهذيب الكمال\" للمزي ١٦/ ٢٧٧، \"تهذيب التهذيب\" لابن حجر ٦/ ٧١، \"تقريب التهذيب\" لابن حجر (٣٧١٨).\n(٣) عبد الرحمن بن زيد بن أسلم العدوي مولاهم، المدني.\nضعفه: أحمد، وابن معين، وأبو \" ود، والنسائي، أبو زرعة، وغيرهم. وقال ابن الجوزي: أجمعوا على ضعفه.\nوقال الذهبي في \"سير أعلام النبلاء\" -بعد أن لينه-: وكان عبد الرحمن صاحب قرآن وتفسير، جمع تفسيرا في مجلد، وكتابا في الناسخ والمنسوخ. وقال في \"الكاشف\": ضعفوه، له تفسير. وقال ابن حجر: ضعيف. مات سنة (١٨٢ هـ). \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٢٢، \"تاريخ يحيى بن معين\" رواية الدارمي (١٣)، \"سؤالات ابن الجنيد ليحيى بن معين\" (٤٣٧، ٥٤٨)، \"الضعفاء الصغير\" للبخاري (٢٠٨)، \"الضعفاء والمتروكين\" للنسائي (٣٦٥)، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٣٣، \"تهذيب الكمال\" للمزي ١٧/ ١١٤، \"سير أعلام النبلاء\" للذهبي ٨/ ٣٠٩، \"الكاشف\" للذهبي ٢/ ١٤٦، \"ميزان الاعتدال\" للذهبي ٢/ ٥٦٥، \"ديوان الضعفاء\" للذهبي (٢٤٤٦)، \"تهذيب التهذيب\" لابن حجر ٦/ ١٧٧، \"تقريب التهذيب\" لابن حجر (٣٨٩٠).","vol":"2","page":116},{"text":"عن أبيه (١) (٢).\n\nتفسير رَوح (٣):\n[٥١] أخبرنا أبو صالح (شعيب بن محمد بن شعيب) (٤) البيهقي،\n_________\n(١) زيد بن أسلم العدوي، أبو أسامة، ويقال: أبو عبد الله، المدني، الفقيه، مولى ابن عمر. ثقة عالم.\nقال يعقوب بن شيبة: ثقة، من أهل الفقه والعلم، وكان عالما بتفسير القرآن. وقال الذهبي: لزيد تفسير رواه عنه ابنه عبد الرحمن، وكان من العلماء العاملين. توفي سنة (١٣٦ هـ).\n\"تهذيب الكمال\" للمزي ١٠/ ١٢، \"سير أعلام النبلاء\" للذهبي ٥/ ٣١٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٩٥، \"تقريب التهذيب\" لابن حجر (٢١٢٩)، \"طبقات المفسرين\" للداودي ١/ ١٧٦.\n(٢) [٥٠] الحكم على الإسناد:\nإسناده ضعيف.\nقال ابن حجر: ومن تفاسير ضعفاء التابعين فمن بعدهم: تفسير زيد بن أسلم، من رواية ابنه عبد الرحمن عنه، وهي نسخة كبيرة يرويها ابن وهب وغيره، عن عبد الرحمن، عن أبيه، وعن غير أبيه، وفيها أشياء كثيرة لا يسندها لأحد، وعبد الرحمن من الضعفاء، وأبوه من الثقات.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٢١٧.\n(٣) انظر: \"تاريخ بغداد\" للخطيب ٨/ ٤٠١، \"المعجم المفهرس\" لابن حجر (٣٧٩)، \"طبقات المفسرين\" للداودي ١/ ١٧٣، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٨، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٣٧١، \"معجم المؤلفين\" لرضا كحالة ١/ ٧٢٧. وقد روى المصنف تفسير روح بإسنادين.\n(٤) من (ج)، (ن). وفي بقية النسخ: (محمد بن شعيب بن محمد).\nوهو: شعيب بن محمد بن شعيب بن محمد بن إبراهيم العجلي أبو صالح البيهقي. قال السبكي: سمع بخراسان أبا نعيم عبد الملك بن عدي، ومحمد بن حمدون، =","vol":"2","page":117},{"text":"وأبو محمد عبد الله بن حامد الأصبهاني (١)، قال: أنا أبو حاتم مكي ابن عبدان بن محمد التميمي (٢)، قال: نا أبو الأزهر أحمد بن الأزهر ابن منيع العبدي (٣)، قال: نا روح بن عبادة القيسي (٤) (٥).\n_________\n= وأبا حامد ابن الشرقي، ومكي بن عبدان. وروى الكثير بنيسابور. روى عنه الحاكم أبو عبد الله، وأبو عثمان سعيد البحيري وغيرهما، وفي \"المنتخب من السياق لتاريخ نيسابور\": مستور من أهل النواحي، ذكره الحسكاني في مشيخته، وذكر أنه توفي ببيهق سنة (٣٩٦ هـ).\n\"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (٨٠١)، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٣٠٣.\n(١) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٢) مكي بن عبدان بن محمد بن بكر بن مسلم التميمي النيسابوري، أبو حاتم.\nقال الحافظ أبو علي النيسابوري: ثقة مأمون، مقدم على أقرانه من المشائخ.\nوقال الذهبي: المحدث، الثقة المتقن. توفي سنة (٣٢٥ هـ).\n\"تاريخ بغداد\" للخطيب ١٣/ ١١٩، \"سير أعلام النبلاء\" للذهبي ١٥/ ٧٠، \"العبر\" للذهبي ٢/ ٢٠٥.\n(٣) أحمد بن الأزهر صدوق، كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٤) روح بن عبادة بن العلاء بن حسان، أبو محمد، القيسي البصري. ثقة فاضل، له تصانيف.\nقال الخطيب البغدادي: وروح كان بصريا، قدم بغداد، وحدث بها مدة طويلة، ثم انصرف إلى البصرة، فمات بها، وكان كثير الحديث، صنف الكتب في السنن والأحكام، وجمع التفسير، وكان ثقة. \"تاريخ بغداد\" للخطيب ٨/ ٤١٠، \"تهذيب الكمال\" للمزي ٩/ ٢٣٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٩٣، \"تقريب التهذيب\" لابن حجر (١٩٧٣)، \"طبقات المفسرين\" للداودي ١/ ١٧٢.\n(٥) [٥١] الحكم على الإسناد:\nفي إسناده شيخا المصنف لم يذكرا بجرح أو تعديل، وبقية الرجال محتج بهم.","vol":"2","page":118},{"text":"[٥٢] وأخبرنا أبو القاسم عبد الله بن محمد بن عبد الله بن علي بن زياد السِّمَّذي (١)، قال: أنا أبو محمد عبد الله بن محمد بن الحسن بن الشرقي (٢)، قال: نا أبو الأزهر (٣)، قال: نا روح بن عبادة القيسي (٤) (٥).\n_________\n(١) هو أبو القاسم عبد الله بن محمد بن عبد الله بن علي بن زياد السمَّذي -بكسر السين المهملة وفتح الميم المشددة وقيل بكسرها- الدورقي.\nوهو ابن بنت أبي الفضل بن زياد والد أبي محمد روى مسند إسحاق ابن راهويه عن عبد الله بن محمد بن شيرويه، وأحمد بن إبراهيم بن بنت نصر، حدث عنه: أبو سعيد عبد الرحمن بن حمدان النصروي، وأبو عبد الرحمن السلمي، والحاكم النيسابوري.\nقال الحاكم في \"تاريخ نيسابور\" بعد أن نسبه: سمع أبا بكر محمد بن حمدون وأبا حامد ابن الشرقي، وحدث من أصول صحيحة. توفي بالنهروان متوجها إلى الحج لست بقين من شوال سنة (٣٩١ هـ).\n\"الأنساب\" للسمعاني ٧/ ٢١٧، \"التقييد\" لابن نقطة (٣٨٤)، \"توضيح المشتبه\" لابن ناصر الدين ٥/ ١٧٠ - ١٧١.\n(٢) عبد الله بن محمد بن الشرقي سماعاته صحيحة من قبل الذهلي وطبقته، ولكن تكلموا فيه لإدمانه شرب المسكر.\n(٣) أبو الأزهر أحمد بن الأزهر صدوق.\n(٤) روح بن عبادة ثقة فاضل.\n(٥) [٥٢]، الحكم على الإسناد:\nإسناده حسن.","vol":"2","page":119},{"text":"تفسير الفريابي (١):\n[٥٣] أخبرنا أبو الحسن عبد الرحمن بن إبراهيم بن محمد بن يحيى (٢)، وعبد الله بن حامد بن محمد (٣) بقراءتي عليهما، قال: أنا أبو بكر محمد بن الحسين بن الحسن بن الخليل القطان (٤)، قال: نا أحمد بن يوسف السلمي حمدان (٥)، قال: نا محمد بن يوسف\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ٣٧٨) \"المعجم المفهرس\" لابن حجر (٣٦٣)، \"طبقات المفسرين\" للداودي ٢/ ٣٩٢، \"طبقات المفسرين\" للأدرنوي (٤٥)، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٦، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ١٠، \"معجم المؤلفين\" لرضا كحالة ٣/ ٧٩١.\n(٢) عبد الرحمن بن إبراهيم بن محمد بن يحيى بن سختويه، أبو الحسن بن أبي إسحاق المزَكِّي. من فقهاء نيسابور.\nقال الخليلي: كان ثقة. وقال الحاكم: كان من الصالحين العباد، التاركين لما لا يُعني، ومن قرَّاء القرآن، المكثرين من سماع الحديث. توفي سنة (٣٩٧ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ٣٠٢، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٧، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٣٢٣.\n(٣) عبد الله بن حامد الوزان.\n(٤) أبو بكر محمد بن الحسين بن الحسن بن الخليل النيسابوري القطَّان.\nقال عنه الحاكم: الشيخ الصالح، أسند أهل نيسابور في مشائخ النيسابوريين في عصره. وقال الذهبي: الشيخ العالم الصالح مسند خراسان، توفي سنة (٣٣٢ هـ). \"الأنساب\" للسمعاني ٤/ ٥١٩، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣١٨، \"الوافي بالوفيات\" للصفدي ٢/ ٣٧٢.\n(٥) في (ت): أحمد بن يعقوب بن يوسف. وفيها -أيضًا-: ثنا حمدان وهو خطأ. وهو: أحمد بن يوسف بن خالد بن سالم بن زاوية الأزدي المهلبي، أبو الحسن النيسابوري، المعروف بحمدان، السلمي. حافظ ثقة، توفي سنة (٢٦٤ هـ).","vol":"2","page":120},{"text":"الفِريابي (١) (٢).\n\nتفسير قبيصة (٣):\n[٥٤] أخبرنا أبو عمرو سعيد بن عبد الله بن سعيد بن إسماعيل الحيري (٤) وأبو محمد عبد الله بن حامد الأصبهاني (٥) قراءة عليهما، قال: أنا (أبو عثمان عمرو) (٦) بن عبد الله البصري (٧)، قال: نا أبو\n_________\n= \"تهذيب الكمال\" للمزي ١/ ٥٢٢، \"تهذيب التهذيب\" لابن حجر ١/ ٩١، \"تقريب التهذيب\" لابن حجر (١٣١).\n(١) محمد بن يوسف بن واقد بن عثمان، الضبي مولاهم، الفرْيابي -بكسر الفاء وسكون الراء بعدها تحتانية، وبعد الألف موحدة- نزيل قيسارية من ساحل الشام. ثقة فاضل. يقال: أخطأ في شيء من حديث سفيان الثوري، وهو مقدم فيه مع ذلك عندهم على عبد الرزاق. توفي الفريابي سنة (٢١٢ هـ).\n\"تهذيب الكمال\" للمزي ٢٧/ ٥٢، \"تهذيب التهذيب\" لابن حجر ٩/ ٣٣٥، \"تقريب التهذيب\" لابن حجر (٦٤٥٥).\n(٢) [٥٣] الحكم على الإسناد:\nإسناده حسن.\n(٣) انظر: \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٦.\n(٤) لم أجده.\n(٥) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٦) من (ج)، (ن). وفي (س) و(ش): أبو عمرو عثمان. . . وفي (ت): أبو عمرو عثمان بن عمرو بن عبد الله البصري. والمثبت هو الصواب.\n(٧) أبو عثمان عمرو بن عبد الله بن دِرهم النيسابوري المطوعي الغازي، المعروف بالبصري. الإمام القدوة الزاهد الصالح. قال الحاكم: لم أرزق السماع منه، على أنه كان يحضر منزلنا، وأنبسط إليه. قال لي أبي: صحبته إلى رباط فراوة. وما رأيت مثل اجتهاده حضرا وسفرا، توفي سنة (٣٣٤ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٥/ ٣٦٤.","vol":"2","page":121},{"text":"أحمد محمد بن عبد الوهاب العبدي (١)، قال: أنا أبو عامر قبيصة بن عقبة السُّوائي (٢) (٣).\n_________\n(١) أبو أحمد محمد بن عبد الوهاب بن حبيب بن مهران العبدي، الفراء النيسابوري. ثقة عارف. توفي سنة (٢٧٢ هـ).\n\"تهذيب الكمال\" للمزي ٢٦/ ٢٩، \"تهذيب التهذيب\" لابن حجر ٩/ ٣١٩، \"تقريب التهذيب\" لابن حجر (٦١٤٤).\n(٢) [٥٤] الحكم على الإسناد:\nفي إسناده من لم يذكر بجرح أو تعديل. والراوي عن قبيصة ثقة. وقبيصة نفسه: صدوق.\n(٣) قبيصة بن عقبة بن محمد بن سفيان السُّوائي -بضم المهملة وتخفيف الواو والمد- أبو عامر الكوفي.\nقال ابن معين: قبيصة ثقة في كل شيء، إلا في حديث سفيان، فإنه سمع منه وهو صغير. وروى حنبل عن الإمام أحمد قال: كان كثير الغلط، وكان صغيرا لا يضبط. قلت لأبي عبد الله: ففي غير سفيان؟ قال: كان رجلا صالحا ثقة، لا بأس به، وأي شيء لم يكن عنده؟ . يعني: أنه كثير الحديث.\nوقال أبو حاتم: صدوق. وقال النسائي وغيره: ليس به بأس.\nوذكره ابن حبان في \"الثقات\". وقال الذهبي في \"سير أعلام النبلاء\": الرجل ثقة، وما هو في سفيان كابن مهدي ووكيع، وقد احتج به الجماعة في سفيان وغيره، كان من العابدين. وقال الذهبي أيضا: الحافظ الإمام الثقة العابد. وقال في \"الكاشف\": حافظ عابد. وقال في \"ميزان الاعتدال\": صدوق جليل. وقال ابن حجر: صدوق، ربما خالف. توفي سنة (٢١٥ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٤٨٤، \"تاريخ يحيى بن معين\" رواية الدارمي (٩٨ - ١٠٠)، \"معرفة الرجال عن يحيى بن معين\" لابن محرز (٥١٠، ٥١٦)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٢٦، \"الثقات\" لابن حبان ٩/ ٢١، \"تهذيب الكمال\" للمزي ٢٣/ ٤٨١، \"سير أعلام النبلاء\" للذهبي =","vol":"2","page":122},{"text":"تفسير النَّهدي (١):\n[٥٥] أخبرنا أبو محمد عبد الله بن حامد الوزان (٢) بقراءتي عليه في داره، قال: أنا محمد بن جعفر بن مطر (٣)، قال: أنا جعفر بن محمد ابن الليث أبو عبد الله الزيادي الجوهري (٤) بالبصرة (٥)، قال: نا أبو\n_________\n= ١٠/ ١٣٠، \"الكاشف\" للذهبي ٢/ ٣٤٠، \"ميزان الاعتدال\" للذهبي ٣/ ٣٨٣، \"تهذيب التهذيب\" لابن حجر ٨/ ٣٤٧، \"تقريب التهذيب\" لابن حجر (٥٥٤٨).\n(١) انظر: \"طبقات المفسرين\" للأدرنوي (٥٩٢)، \"كشف الظنون\" لحاجي خليفة ١/ ٤٦٠، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٤٧٧، \"معجم المؤلفين\" لرضا كحالة ٣/ ٩٣٨.\n(٢) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٣) أبو عمرو محمد بن جعفر بن محمد بن مطر النيسابوري، المزكي.\nذكره الحاكم في \"تاريخ نيسابور\". وذكر أشياء تدل على عبادته وزهده، وقال: لم أر في مشائخنا له في الاجتهاد نظيرا.\nوقال ابن الجوزي: سمع الكثير، ورحل إلى البلاد، وكان له ضبط وإتقان وورع.\nوقال الذهبي: الشيخ الإمام القدوة العامل المحدث شيخ العدالة، روى عنه حفاظ نيسابور. توفي سنة (٣٦٠ هـ).\n\"المنتظم\" لابن الجوزي ١٤/ ٢٠٨، \"العبر\" للذهبي ٢/ ١٠٦، \"سير أعلام النبلاء\" للذهبي ١٦/ ١٦٢، \"البداية والنهاية\" لابن كثير ١١/ ٣٢٥.\n(٤) جعفر بن محمد بن الليث الزِّيادي -بكسر الزاي وفتح الياء المنقوطة باثنتين من تحتها، وفي آخرها الدال المهملة- البصري.\n\"الأنساب\" للسمعاني ٣/ ١٨٥، \"سير أعلام النبلاء\" للذهبي ١٤/ ١١٠.\n(٥) البصرة: مدينة كبرى من مدن العراق، قيل: سُمِّيت بذلك، لأن فيها حجارة ليست صلبة. والبصرة هي الحجارة الرخوة تضرب إلى البياض افتتحها المسلمون في عهد عمر بن الخطاب - ﵁ -، وكانت حاضرة من حواضر اللغة والأدب.\n\"معجم البلدان\" لياقوت ١/ ٤٣١، \"معجم ما استعجم\" للبكري ١/ ٢٥٤.","vol":"2","page":123},{"text":"حذيفة موسى بن مسعود النهدي (١) (٢).\n\nتفسير سعيد بن منصور (٣):\n[٥٦] أخبرنا عبد الله بن حامد (٤)، قال: أنا أحمد بن عبد الله المزني (٥)، قال: أنا أحمد بن نجدة بن العريان (٦)، قال: نا سعيد\n_________\n(١) موسى بن مسعود النهدي صدوق سيئ الحفظ وكان يصحف.\n(٢) في (ت): محمد بن موسى النهدي وهو خطأ.\n[٥٥] الحكم على الإسناد:\nفي إسناده من لم يذكر بجرح أو تعديل.\n(٣) انظر: \"كشف الظنون\" لحاجي خليفة ١/ ٣٨٨، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٣٨٨، \"القواعد المنهجية في التنقيب عن المفقود\" لحكمت بشير (ص ١١٧).\nولسعيد بن منصور كتاب \"السنن\" طبع منه أجزاء، منها \"فضائل القرآن مع التفسير\" ولم يكتمل. وقد رجح المحقق أن التفسير المنسوب لسعيد، هو جزء من سننه. انظر: \"سنن سعيد بن منصور\" (١/ ١٣٧ ق، ١٧٠ ق). و(٣٤٧، ٤٩٢).\n(٤) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٥) أحمد بن عبد الله بن محمد بن عبد الله، أبو محمد المزني، المعقلي، الهروي. قال الحاكم: كان إمام أهل العلم والوجوه، وأولياء السلطان بخراسان في عصره بلا مدافعة. وقال أبو النصر عبد الرحمن بن عبد الجبار الفامي في \"تاريخ هراة\": كان إمام عصره بلا مدافعة في أنواع العلوم، مع رتبة الوزارة، وعلو القدر عند السلطان. وقال السمعاني: يقال له: الشيخ الجليل. توفي سنة (٣٥٦ هـ).\n\"الأنساب\" للسمعاني ٥/ ٢٧٨، \"العبر\" للذهبي ٢/ ٩٧، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ١٧.\n(٦) أحمد بن نجدة بن العريان، أبو الفضل الهروي.\nقال الذهبي: المحدث القدوة. . كان من الثقات. توفي سنة (٢٩٦ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٣/ ٥٧١، \"شذرات الذهب\" لابن العماد ٢/ ٤٠١.","vol":"2","page":124},{"text":"ابن منصور (١) (٢).\n\nتفسير ابن وهب (٣):\n[٥٧] أخبرنا محمد بن نعيم (٤) إجازة، قال: أنا محمد بن عبيد (٥) قال: أنا عبد الله بن مسلم (٦)،\n_________\n(١) سعيد بن منصور بن شعبة، أبو عثمان الخراساني، نزيل مكة، الإمام الحافظ، شيخ الحرم، مؤلف كتاب \"السنن\". ثقة مصنف، وكان لا يرجع عما في كتابه؛ لشدة وثوقه به. توفي سنة (٢٢٧ هـ) وقيل بعدها.\n\"تهذيب الكمال\" للمزي ١١/ ٧٧، \"سير أعلام النبلاء\" للذهبي ١٠/ ٥٨٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٨٩، \"تقريب التهذيب\" لابن حجر (٢٤١٢).\n(٢) [٥٦] الحكم على الإسناد:\nفي إسناده شيخ المصنف، وشيخ شيخه: لم يذكرا بجرح أو تعديل.\n(٣) انظر: \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٠، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٤٣٨.\n(٤) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٥) لم أجده.\n(٦) عبد الله بن محمد بن مسلم أبو بكر، الإسفرائيني الجوربذي الإمام الحافظ المتقن الأوحد من قرية جوربذ، رحال سمع بمصر يونس بن عبد الأعلى، وأبا عمران موسى بن عيسى بن حماد زغبة، والعباس بن الوليد بن مزيد ببيروت، والحسن بن محمد الزعفراني بالعراق، ومحمد بن إسحاق الصاغاني بالعراق، ومحمد بن يحيى الذهلي بخراسان، وأبا زرعة الرازي، ومحمد بن مسلم بن وارة بالري. روى عنه: أبو بكر أحمد بن علي بن الحسين بن شهريار الرازي، وأبو عبد الله محمد بن يعقوب، وأبو علي الحسين بن الحفاظ، وأبو محمد المخلدي، وعبد الله بن محمد بن علي المعدل، وأبو أحمد بن عدي.\nقال الحاكم: كان من الأثبات المجودين الجوالين في أقطار الأرض. وقال الذهبي: جمع وصنف. توفي سنة (٣١٨ هـ). =","vol":"2","page":125},{"text":"قال: أنا يونس بن عبد الأعلى (١)، عن عبد الله بن وهب القرشي (٢) (٣).\n\nتفسير عبد الحميد (٤):\n[٥٨] أخبرنا عبد الله بن حامد (٥) بن محمد (٦)، قال: أنا محمد بن خالد بن الحسن (٧)،\n_________\n= \"اللباب في تهذيب الأنساب\" لابن الأثير ١/ ٥٠٦، \"تاريخ دمشق\" لابن عساكر ٣٢/ ٣٦٨ - ٣٦٧، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٤٧.\n(١) يونس بن عبد الأعلى الصدفي ثقة.\n(٢) عبد الله بن وهب ثقة حافظ عابد.\n(٣) [٥٧] الحكم على الإسناد:\nفي إسناده محمد بن عبيد، لم أجده، وبقية رجاله ثقات.\n(٤) في (ش): تفسير عبد. وسيأتي في ترجمته أنه عُرف باسم عبد بن حميد، وعبد الحميد.\nانظر: \"المعجم المفهرس\" لابن حجر (٣٦٤)، \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٢، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٤٣٧، \"القواعد المنهجية في التنقيب عن المفقود\" لحكمت بشير (ص ١٠٥، ١١٦، ٢٣٦، ٢٧٥).\n(٥) في (ت): خالد، وهو خطأ.\n(٦) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٧) محمد بن خالد بن الحسن أبو بكر المُطَوِّعي -بضم الميم وتشديد الطاء المهملة وفتحها وكسر الواو وفي آخرها العين المهملة- البخاري المعروف بابن أبي الهيثم من مشايخ بخارى، وأولاد المشايخ، وكان حسن الحديث.\nسمع ببخارى مسيح بن محمد، وأبا عبد الرحمن بن أبي ليث، وبمرو عبد الله بن محمد السعدي، وبنيسابور ابن خزيمة، وأبا العباس الثقفي السراج، وبالري أبا العباس الجمال، وببغداد أبا بكر بن الباغندي، وطبقتهم، حدث ببلاده وبخراسان، سمع منه الحاكم وقال: قدم علينا بنيسابور حاجا سنة تسع وأربعين وجاءنا نعيه سنة (٣٦٢ هـ). =","vol":"2","page":126},{"text":"قال: نا داود بن سليمان (١) قال: نا عبد الحميد بن حميد (٢) إلى سورة المطففين.\n\nومنها إلى آخر القرآن:\n[٥٩] أخبرناه عبد الله بن حامد (٣)، قال: نا (٤) أبو أحمد محمد بن عبد الله بن يوسف (٥)،\n_________\n= \"الأنساب\" للسمعاني ١٢/ ٣١٨.\n(١) داود بن سليمان بن خزيمة بن سعيد بن نصر أبو محمد -وقيل: أبو خزيمة- القطان الكرميني البخاري، روى عن عبد بن حميد \"كتاب التفسير\" وأحمد بن نصر العتكي، ومحمد بن إسماعيل، ورجاء بن المرجى، وعبد الله بن عبد الرحمن، حدث عنه أبو القاسم عبد الرحمن بن محمد بن إبراهيم، وعبد الكريم بن محمد بن إسحاق الطواويسي، توفي سنة (٣١٧ هـ).\n\"الإكمال\" لابن ماكولا ٦/ ٣٩٤.\n(٢) هو عبد بن حميد بن نصر الكِسِّي -بكسر الكاف، وتشديد السين المهملة- وقيل: الكَشِّي -بالمعجمة وفتح الكاف- أبو محمد، قيل: اسمه عبد الحميد، وبذلك جزم ابن حبان، وغير واحد.\nوهو ثقة حافظ. مات سنة (٢٤٩ هـ).\n\"الثقات\" لابن حبان ٨/ ٤٠١، \"الأنساب\" للسمعاني ٥/ ٧٠، \"تهذيب الكمال\" للمزي ١٨/ ٥٢٤، \"تهذيب التهذيب\" لابن حجر ٦/ ٤٥٥.\n[٥٨] الحكم على الإسناد:\nفيه من يذكر بجرح ولا تعديل، وبقية رجاله ثقات.\n(٣) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٤) في (ج)، (من): أخبرناه. وفي (ت): أبنا.\n(٥) محمد بن عبد الله بن يوسف النيسابوري الحفيد، أبو بكر.\nكان فقيها محدثا مكثرا، وكان يعرف بنيسابور بأبي بكر العماني، روى عن: جده =","vol":"2","page":127},{"text":"قال: نا عمر بن محمد بن بجير (١)، قال: نا عبد الحميد بن حُميد الكَشِّي (٢) ﵀ (٣).\n\nتفسير محمد بن أيوب (٤):\n[٦٠] أخبرنا أبو عبد الله الحافظ (٥) إجازة، قال: أنا أبو عبد الله الخازن (٦)،\n_________\n= العباس بن حمزة، وبشر بن موسى الأسدي، وأبي العباس الكديمي وغيرهم.\nقال الذهبي: كان محدث أصحاب الرأي في عصره، لولا مجون كان فيه.\nوقال ابن حجر: أخذ عنه الحاكم وقال: كان يحدث أصحابه الذين في عصره، كثير الرحلة والطلب لولا مجون فيه، وبعض الناس يجرحه فيتوهم أنه في الرواية وليس كذلك وإنما هو لشربه المسكر، مات بهراة سنة (٣٤٤ هـ).\nانظر: \"اللباب في تهذيب الأنساب\" لابن الأثير ١/ ٣٧٧، \"تاريخ الإسلام\" للذهبي ٢٥/ ٣٠٨ - ٣٥٩، \"لسان الميزان\" لابن حجر ٥/ ٢٢٣.\n(١) أبو حفص عمر بن محمد بن بُجير الهمداني السمرقندي. الإمام الحافظ الثبت الجوال، محدث ما وراء النهر، وصاحب \"الصحيح\" و\"التفسير\"، وغير ذلك. توفي سنة (٣١١ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٤/ ٤٠٢، \"تذكرة الحفاظ\" للذهبي ٢/ ٧١٩، \"طبقات الحفاظ\" للسيوطي (٧٠٩)، \"طبقات المفسرين\" للداودي ٢/ ٧.\n(٢) عبد بن حميد ثقة حافظ.\n(٣) [٥٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف، لم يذكر بجرح ولا تعديل، وشيخ شيخه تكلم فيه لشربه المسكر.\n(٤) انظر: \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٨، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٢١، ٢٢.\n(٥) أبو عبد الحاكم الإمام الحافظ الثقة.\n(٦) أبو عبد الله محمد بن أحمد بن موسى الخازن الرازي، القاضي. =","vol":"2","page":128},{"text":"قال: نا محمد بن أيوب الرازي (١) (٢).\n\nتفسير الأصم (٣):\n[٦١] حدثنا أبو القاسم الحسن بن محمد بن جعفر النيسابوري (٤) لفظًا، قال: أنا أبو سهل محمد بن محمد بن الأشعث الطالقاني (٥)،\n_________\n= قال أبو عبد الله الحاكم: أبو عبد الله الخازن فقيه أهل الرأي، وكان من أفصح من رأينا وآدبهم وأحسنهم كتابة، وكان كتب في ديوان علي بن عيسى ببغداد، ثم رجع إلى خراسان فقُلِّد قضاء هراة، ثم جعل البريد -أيضا- إليه، وكذلك بسمرقند وفرغانة، كان إذا قلد القضاء يضم إليه البريد اعتمادا على أمانته، وكتب الكثير ببغداد بعد العشرين، وانتقيت عليه ببخارى نيفا وعشرين جزءا للأمالي فقط، وقد كان ورد علينا نيسابور سنة ثلاث وخمسين وثلاثمائة، فانتقيت عليه -أيضًا- بنيسابور، وتوفي بفرغانة وهو على القضاء بها في شهر رمضان من سنة (٣٦٠ هـ).\n\"الأنساب\" للسمعاني ٢/ ٣٠٧.\n(١) أبو عبد الله محمد بن أيوب بن يحيى بن ضُرَيْس البجلي، الرازي، الحافظ، المحدث، الثقة، المعمر، المصنف. توفي سنة (٢٩٤ هـ).\n\"الإرشاد\" للخليلي ٢/ ٢٨٤، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤٤٩، \"تذكرة الحفاظ\" للذهبي ٢/ ٦٤٣، \"طبقات الحفاظ\" للسيوطي (٦٤٤)، \"طبقات المفسرين\" للداودي ٢/ ١٠٥.\n(٢) [٦٠] الحكم على الإسناد:\nفي إسناده أبو عبد الله الخازن: لم يذكر بجرح ولا تعديل.\n(٣) انظر: \"الفهرست\" لابن النديم (ص ٥٣، ٢٩٨)، \"طبقات المفسرين\" للداودي ١/ ٢٦٩، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٣، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٥١٢.\n(٤) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٥) لم أجده.","vol":"2","page":129},{"text":"قال: نا (عبيد الله بن محمد) (١) القاضي، قال: نا الفضل بن عباس بن مهران (٢)، عن علي بن مسلم الطوسي (٣)، قال: قرأتُ على أصحاب عبد الرحمن بن كيسان أبي بكر الأصم (٤) عنه تفسيره.\n_________\n(١) من (ج): وفي باقي النسخ: محمد بن عبيد الله.\n(٢) الفضل بن العباس بن مهران أبو العباس كان عنده \"الموطأ\".\nحدث عن: يحيى بن عبد الله بن بكير.\nويروي عن البغداديين: بشار الخفاف، وداود بن عمر الضبي.\nوكان ثقة مأمونا صاحب أصول. توفي سنة (٢٩٣ هـ).\n\"طبقات المحدثين بأصبهان\" لأبي الشيخ ٣/ ٥٤٤، \"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ١٥٣.\n(٣) أبو الحسن علي بن مسلم بن سعيد، الطوسي ثم البغدادي. ثقة. توفي سنة (٢٥٣ هـ).\n\"تاريخ بغداد\" للخطيب ١٢/ ١٠٨، \"تهذيب الكمال\" للمزي ٢١/ ١٣٢، \"سير أعلام النبلاء\" للذهبي ١١/ ٥٢١، \"تهذيب التهذيب\" لابن حجر ٧/ ٣٨٢، \"تقريب التهذيب\" لابن حجر (٤٨٣٣).\n(٤) عبد الرحمن بن كيسان، أبو بكر الأصم، شيخ المعتزلة.\nذكره عبد الجبار الهمداني المعتزلي في طبقاتهم وقال: كان من أفصح الناس وأورعهم وأفقههم، وله تفسير عجيب. وقال النديم: وكان من المعتزلة المعدودين، وفيه ميل على أمير المؤمنين علي. . وبذلك كان يعاب، فأخرجته المعتزلة من جملة المخلصين. وتوفي سنة (٢٠٠ هـ)، وقيل: سنة (٢٠١ هـ). وله من الكتب: كتاب \"تفسير القرآن\". وذكر له كتبا كثيرة.\n\"الفهرست\" لابن النديم (ص ٢٩٨)، \"سير أعلام النبلاء\" للذهبي ٩/ ٤٠٢، \"لسان الميزان\" لابن حجر ٢/ ٤٢٧، \"طبقات المفسرين\" للداودي ١/ ٢٦٩.\n[٦١] الحكم على الإسناد:\nفي إسناده شيخ المصنف قيل: كذبه الحاكم.","vol":"2","page":130},{"text":"تفسير الأشج (١):\n[٦٢] أخبرنا أبو أحمد محمد بن أحمد بن محمد بن شاذان الرازي (٢) بقراءتي عليه في شهور سنتي (٣) ثمان وتسع وثمانين وثلاثمائة فأقر لي (٤) به، قال: أنا أبو محمد عبد الرحمن بن أبي حاتم الرازي (٥) قال: نا أبو سعيد عبد الله بن سعيد الكندي\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ٥٣)، \"التحبير في المعجم الكبير\" للسمعاني ٢/ ١٧٨، \"سير أعلام النبلاء\" للذهبي ١٢/ ١٨٢، \"طبقات المفسرين\" للداودي ١/ ٢٢٨، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٢، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٤٤١، \"معجم المؤلفين\" لرضا كحالة ٢/ ٢٤٤.\n(٢) محمد بن أحمد بن محمد بن أحمد بن شاذان الصيدلاني الشافعي الأديب. دين ثقة مشهور. توفي سنة (٤١٥ هـ).\n\"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (١٨).\n(٣) في (ج)، (ش): سنة.\n(٤) من (ت).\n(٥) أبو محمد عبد الرحمن بن أبي حاتم محمد بن إدريس الحنظلي الرازي. الإمام الثبت ابن الإمام الثبت، حافظ الري وابن حافظها.\nقال الذهبي: كان بحرا لا تكدره الدلاء. . . له كتاب نفيس في الجرح والتعديل، وكتاب \"الرد على الجهمية\"، وله تفسير كبير في عدة مجلدات، عامته آثار بأسانيده، من أحسن التفاسير. توفي سنة (٣٢٧ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٣/ ٢٦٣، \"تذكرة الحفاظ\" للذهبي ٣/ ٨٢٩، \"طبقات الحفاظ\" للسيوطي (٧٨٣)، \"طبقات المفسرين\" للسيوطي (٥٢)، \"طبقات المفسرين\" للداودي ١/ ٢٧٩، \"طبقات المفسرين\" للأدرنوي (٨٧).\n[٦٢] الحكم على الإسناد:\nرجال إسناده ثقات.","vol":"2","page":131},{"text":"الأشج (١).\n\nتفسير الثُّمَالي (٢):\n[٦٣] أخبرنا أبو عبد الله الحسين بن محمد الثقفي (٣) ببعض\n_________\n(١) أبو سعيد عبد الله بن سعيد بن حصين الكندي الأشج الكوفي، الإمام الثقة، الحافظ الثبت، صاحب التصانيف.\nقال أبو حاتم الرازي: هو إمام أهل زمانه. قال الذهبي: رأيت تفسيره مجلدا. توفي سنة (٢٥٧ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٧٣، \"تهذيب الكمال\" للمزي ١٥/ ٢٧، \"سير أعلام النبلاء\" للذهبي ١٢/ ١٨٢، \"تهذيب التهذيب\" لابن حجر ٥/ ٢٣٦، \"تقريب التهذيب\" لابن حجر (٣٣٧٤)، \"طبقات المفسرين\" للداودي ١/ ٢٢٨.\n(٢) انظر: \"الفهرست\" لابن النديم (ص ٥٣)، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤٤.\n(٣) أبو عبد الله الحسين بن محمد بن الحسين بن عبد الله بن صالح بن شعيب بن فنجويه الثقفي الدينوري.\nورد في ترجمته في \"المنتخب من السياق لتاريخ نيسابور\": شيخ فاضل، كثير الحديث، كثير الشيوخ، كثير التصانيف الحسنة، والمعرفة بالحديث، روى الحديث نحوا من أربعين سنة. . . وكان من ثقات الرجال.\nوقال الذهبي: الشيخ الإمام، المحدث المفيد، بقية المشائخ ثم قال: قال شيرويه في \"تاريخه\": كان ثقة صدوقا، كثير الرواية للمناكير، حسن الخط، كثير التصانيف، دخل همذان فقيرا، فجمعوا له، وسار إلى نيسابور، فوقع له بها حشمة جليلة، وقد حدث عنه أبو إسحاق الثعلبي في \"التفسير\"، وتكلم فيه الحافظ أبو الفضل الفلكي، وقال: ما سمع من عبيد الله بن شيبة، فخرج ساخطا من همذان، فتبعه الفلكي واعتذر، ورجع عن مقالته، فكان يدعو على الفلكي. وقال ابن العماد الحنبلي: كان ثقة مصنفا. مات ابن فنجويه بنيسابور سنة (٤١٤ هـ). =","vol":"2","page":132},{"text":"الكتاب بقراءتي عليه، وأجاز في الباقي لفظًا وخطًّا، قال: نا محمد بن خلف بن حيان (١) ببغداد، قال: نا إسحاق بن محمد (٢) قال: نا أبي (٣)\n_________\n= \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (١٩٣)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٣٨٣، \"توضيح المشتبه\" لابن ناصر الدين ٧/ ١١٨، \"تبصير المنتبه\" لابن حجر ٣/ ١٨٤، \"شذرات الذهب\" لابن العماد ٣/ ٣٤٩.\n(١) محمد بن خلف بن حيان -وقيل: جيان- بن صدقة بن زياد أبو بكر الضبي البغدادي الملقب بوكيع، الإمام المحدث الأخباري القاضي صاحب التآليف المفيدة.\nحدث عن الزبير بن بكار والحسن بن عرفة ومحمد بن الوليد البشري والحسن بن محمد الزعفراني، حدث عنه علي بن عمر الحافظ الدارقطني وأبو علي بن الصواف ومحمد بن عمر الجعابي. قال أبو الحسن بن المنادي أقلوا عنه للين شهر به.\nقال الدارقطني: كان نبيلا فصيحا فاضلا من أهل القرآن والفقه والنحو، له تصانيف كثيرة منها: \"أخبار القضاة\"، \"الطريق\"، \"الشريف\"، \"عدد آي القرآن والاختلاف فيه\". قال الذهبي: ولي قضاء كور الأهواز كلها، وتوفي في ربيع الأول سنة (٣٠٦ هـ).\n\"تاريخ بغداد\" للخطيب ٥/ ٢٣٦ - ٢٣٧، \"الأنساب\" للسمعاني ٨/ ٣٨٣ - ٣٨٤، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٣٧.\n(٢) إسحاق بن محمد بن مروان الغزال القطان أبو العباس الكوفي.\nقدم بغداد، وحدث بها عن أبيه.\nقال الدارقطني: جعفر وإسحاق ابنا محمد بن مروان ليسا ممن يحتج بحديثهما.\nوقال الحجاجي: يتكلمون فيه. توفي سنة (٣١٨ هـ).\n\"تاريخ بغداد\" للخطيب ٦/ ٣٩٣، \"ميزان الاعتدال\" للذهبي ١/ ٢٠٠، \"لسان الميزان\" لابن حجر ١/ ٣٧٥.\n(٣) محمد بن مروان القطان.","vol":"2","page":133},{"text":"قال: نا إبراهيم بن عيسى (١)، قال: نا علي بن علي (٢)، عن أبي حمزة الثمالي (٣) (٤).\n\nتفسير المسيِّب (٥):\n[٦٤] قرأت على الحسين بن محمد بن عبد الله الدِّينوري (٦) بعض\n_________\n= قال الدارقطني: شيخ من الشيعة حاطب ليِل، متروك، لا يكاد يحدث عن ثقة. \"سؤالات البرقاني للدارقطني\" (ص ٦٢) (٤٥٨)، \"المغني في الضعفاء\" للذهبي ٢/ ٦٣١ (٥٩٧١)، \"لسان الميزان\" لابن حجر ٥/ ٣٧٦.\n(١) ذكره أبو العباس النجاشي الشيعي ضمن رجال الشيعة الذين أوردهم في كتابه الموسوم بـ \"رجال الشيعة\"، (١٠٣٤، ١٧٧، ٢٥، ٧٢٧).\n(٢) لم أجده.\n(٣) أبو حمزة ثابت بن أبي صفية دينار، وقيل: سعيد الثمالي الأزدي الكوفي.\nقال أحمد وابن معين: ليس بشيء. وقال أبو زرعة وأبو حاتم: بين الحديث. وقال النسائي: ليس بثقة.\nوقال ابن حبان: كان كثير الوهم في الأخبار حتى خرج عن حد الاحتجاج به إذا أنفرد مع غلوه في تشيعه. وعده السليماني في قوم من الرافضة.\nوقال الذهبي: ضعفوه. وقال ابن حجر: ضعيف رافضي من الخامسة. مات في خلافة أبي جعفر المنصور.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٩، \"المجروحين\" لابن حبان ١/ ٢٠٦، \"تهذيب الكمال\" للمزي ٤/ ٣٥٧، \"الكاشف\" للذهبي ١/ ١١٦، \"ميزان الاعتدال\" للذهبي ١/ ٣٦٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٧، \"تقريب التهذيب\" لابن حجر (٨٢٦).\n(٤) [٦٣] الحكم على الإسناد:\nأكثر رواته من رجال الرافضة، ضعفاء.\n(٥) انظر: \"كشف الظنون\" لحاجي خليفة ١/ ٤٥٨.\n(٦) ابن فنجويه: ثقة صدوق كثير الرواية للمناكير.","vol":"2","page":134},{"text":"الكتاب وأجاز في بالباقي (١) لفظًا وخطًّا، قال: نا موسى بن محمد بن علي بن عبد الله (٢)، قال: نا الحسن بن علويه القطان (٣)، قال: نا إسماعيل بن عيسى (٤)، قال: نا المسيب بن شريك (٥) (٦).\n_________\n(١) في (س): الباقي.\n(٢) لم أجده.\n(٣) أبو محمد الحسن بن علي بن محمد بن سليمان بن علويه، البغدادي القطان.\nوثقه الدارقطني، والخطيب البغدادي، والذهبي. توفي سنة (٢٩٨ هـ).\n\"تاريخ بغداد\" للخطيب ٧/ ٣٧٥، \"المنتظم\" لابن الجوزي ١٣/ ١١٩، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٥٩.\n(٤) إسماعيل بن عيسى البغدادي العطَّار.\nذكره ابن حبان في \"الثقات\"، ووثقه الخطيب البغدادي. وقال الذهبي: ضعفه الأزدي، وصححه غيره. توفي سنة (٢٣٢ هـ).\n\"تاريخ بغداد\" للخطيب ٦/ ٢٦٢، \"المنتظم\" لابن الجوزي ١١/ ١٨٢، \"ميزان الاعتدال\" للذهبي ١/ ٢٤٥، \"لسان الميزان\" لابن حجر ١/ ٤٢٦.\n(٥) المسيب بن شريك، أبو سعيد التميمي الشَّقَري الكوفي.\nقال ابن معين: ليس بشيء. وقال أحمد: ترك الناس حديثه. وقال البخاري: سكتوا عنه. وقال مسلم وجماعة: متروك. وقال الدارقطني: ضعيف.\n\"تاريخ يحيى بن معين\" رواية الدارمي (٧٩٦)، \"الضعفاء الصغير\" للبخاري (٣٦١)، \"الكامل\" لابن عدي ٦/ ٣٨٦، \"الضعفاء والمتروكين\" للدارقطني (٥٠٨)، \"ميزان الاعتدال\" للذهبي ٤/ ١١٥، \"لسان الميزان\" لابن حجر ٦/ ٣٨.\n(٦) [٦٤] الحكم على الإسناد:\nإسناده إلى المسيب رجاله ثقات محتج بهم، عدا موسى بن محمد: لم أجده. والمسيب بن شريك -صاحب التفسير- ضعيف. والله أعلم.","vol":"2","page":135},{"text":"مصنَّفات أهل العصر (١)\n[٦٥] تفسير عبد الله بن حامد (٢) (٣): قرأته عليه.\n[٦٦] تفسير أبي بكر بن عبدوس (٤): أملاه علينا إلى رأس خمسين سورة البقرة في مائة وأربعين جزءًا، ثم اختُرم دونه، ﵀.\n[٦٧] تفسير أبي عمرو الفُراتي (٥) الملقب بالبستان:\nأجاز في بجميعه لفظًا وخطًّا.\n_________\n(١) ذكر المصنف -هنا- تفاسير شيوخه التي رواها عنهم.\nقال ابن حجر: . . الكتاب المشهور الغني بشهرته عن اعتبار الإسناد منا إلى مصنفه، كـ\"سنن النسائي\" مثلا، لا يحتاج في صحة نسبته إلى النسائي إلى اعتبار حال رجال الإسناد منا إلى مصنفه. \"النكت على كتاب ابن الصلاح\" ١/ ٢٧١.\n(٢) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٣) ذكره حاجي خليفة في \"كشف الظنون\" ١/ ٤٥٢ عن المصنف. وهكذا التفاسير السابقة واللاحقة، يذكرها صاحب \"كشف الظنون\" عن الثعلبي.\n(٤) أبو بكر محمد بن أحمد بن عبدوس بن أحمد النيسابوري، النحوي، الفقيه. روى عنه أبو عبد الله الحاكم، وقال: عقدتُ له مجلس الإملاء سنة ثمان وثمانين، توفي سنة (٣٩٦ هـ).\n\"إنباه الرواة\" للقفطي ٣/ ٥٦، \"سير أعلام النبلاء\" للذهبي ١٧/ ٥٧، \"تاريخ الإسلام\" للذهبي (وفيات سنة ٣٩٦ ص ٣٣٧). وتفسيره ذكره حاجي خليفة في \"كشف الظنون\" ١/ ٤٤٠.\n(٥) أبو عمرو أحمد بن أئي الفُرَاتي -بضم الفاء، وفتح الراء المخففة، تليها ألف، ثم مثناة فوق- قال السمعاني: ممن سكن خُجان، وأعقب بها جماعة من الأولاد. وقال ابن ناصر الدين: له جزء معروف. وقال عبد الغافر الفارسي في ترجمة ابنه محمد: محمد بن أحمد بن أُبي بن أحمد، ابن الأستاذ أبي عمرو الفراتي الأستوائي رئيس ناحية أستوا ومقدم أهلها، وابن إمامها، وزاهدها ومحدثها =","vol":"2","page":136},{"text":"[٦٨] تفسير أبي بكر بن فورك (١):\nأملى (٢) علينا صدرًا بسيطًا من أوله، ثم أستأنف ولخص واقتصر على الأسئلة والأجوبة حتى فرغ منه.\n_________\n= توفي سنة (٣٩٩ هـ).\n\"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني ٢٩، ٢١٨، \"الأنساب\" للسمعاني ٤/ ١٢٧، \"تاريخ الإسلام\" للذهبي ٢٧/ ٣٦٣ \"توضيح المشتبه\" لابن ناصر الدين ٧/ ٥٨ وتفسيره ذكره حاجي خليفة في \"كشف الظنون\" ١/ ٤٤١.\n(١) أبو بكر محمد بن الحسن بن فُورَك -بضم الفاء وفتح الراء- الأصبهاني.\nالمتكلم الأصولي، الأديب النحوي الواعظ، درس بالعراق مدة، ثم توجه إلى الري، ثم راسله أهل نيسابور، فورد عليهم، وبنوا له مدرسة ودارا، وبلغت مصنفاته قريبا من مائة مصنف في أصول الدين والفقه ومعاني القرآن، وكان مؤلفا في التفسير، ودعي إلى مدينة غزنة، وجرت له بها مناظرات، وكان شديد الرد على ابن كرام، ثم عاد إلى نيسابور، فسُمَّ في الطريق، فمات بقرب بُست ونقل إلى نيسابور، ودفن بها.\nقال الذهبي: قلت: كان أشعريا، رأسا في فن الكلام، أخذ عن أبي الحسن الباهلي صاحب الأشعري. توفي سنة (٤٠٦ هـ).\n\"إنباه الرواة\" للقفطي ٣/ ١١٠، \"طبفات الشافعية الكبرى\" للسبكي ٤/ ١٢٧، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢١٤، \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (١)، \"طبقات المفسرين\" والأدرنوي (١٣٠).\nوتفسيره: ورد ذكره في \"كشف الظنون\" لحاجي خليفة ١/ ٤٣٩، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٦٠، \"معجم المؤلفين\" لرضا كحالة ٣/ ٢٢٩/ ٢٣٠. وهو موجود مخطوط في معهد البحث العلمي.\nانظر: \"تاريخ الأدب العربي\" لبروكلمان ١٣/ ٢١٨، \"تاريخ التراث العربي\" لفؤاد سزكين ١/ ٦١١، \"الفهرس الشامل\" ١/ ٧٣.\n(٢) في (ج)، (ت): أملاه.","vol":"2","page":137},{"text":"[٦٩] تفسير أبي القاسم بن حبيب (١) (٢): سمعته (٣) منه غير مرة.\n[٧٠] تفسير جبريل - ﵇- قرأته (٤) كله على مصنفه.\n[٧١] تفسير النبي - ﷺ -: سمعت بعضه من مصنفه وأجاز لي الباقي.\n[٧٢] تفسير الصحابة ﵈ (٥):\nقرأته: كله (٦) على مصنفه.\nوصنفها جميعها (٧) أبو الحسن محمد بن القاسم القلوسي (٨) الفقيه.\n_________\n(١) أبو القاسم الحبيبي قيل: كذبه الحاكم وجماعه.\n(٢) انظر: \"طبقات المفسرين\" للسيوطي (٣٢)، \"طبقات المفسرين\" للداودي ١/ ١٤٠، \"طبقات المفسرين\" للأدرنوي (١٢٩)، \"كشف الظنون\" لحاجي خليفة ١/ ٤٤١.\nويوجد من تفسير ابن حبيب جزء كبير مخطوط في الجامعة الإسلامية بالمدينة المنورة، قسم المخطوطات، (٨٧٠٩) مصور عن نسخة شستربيتي. وتاريخ نسخه عام (٦١٠ هـ) ويبدأ من سورة الأنفال إلى سورة الزخرف.\n(٣) في (ت): سمعناه.\n(٤) في (ت): قرأت.\n(٥) ﵈: ليس في (ج)، (ش). وفي (ت): ﵃.\nوذكر التفاسير عن المصنف حاجي خليفة في \"كشف الظنون\" ١/ ٤٤٥، ٤٥٢، ٤٥٩.\n(٦) ساقطة من (ج).\n(٧) في (ج): جميعا.\n(٨) في (ج): الفارسي.\nوهو: محمد بن القاسم بن أحمد الماوردي النيسابوري، أبو الحسن القلوسي. الفقيه الأصولي المفسر، صاحب كتاب \"المصباح\" والتصانيف المشهورة، سمع الكثير، وجمع الأبواب. توفي سنة (٤٢٢ هـ).\n\"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (٤٣).","vol":"2","page":138},{"text":"كتاب \"الواضح\":\n[٧٣] أخبرني أبو حنيفة (١) القزويني (٢) قال: أنا أبو بكر محمد بن يعقوب الأستوائي (٣) عن أبي محمد عبد الله بن المبارك الدِّينوري (٤) (٥).\n_________\n(١) في (ت): أبو خليفة.\n(٢) عبد الملك بن علي أبو حنيفة القزويني، شيخ روى بنيسابور التفسير المعروف بـ \"الواضح\"، رواه عنه أبو عبد الله الحسين بن محمد الدامغاني، والثعلبي.\n\"التدوين في أخبار قزوين\" للرافعي ٣/ ٢٧١.\n(٣) لم أجده.\n(٤) [٧٣] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح ولا تعديل، وشيخ شيخه لم أجده، وأبو محمد الدينوري ضعيف.\n(٥) ذكره هكذا: الداودي في \"طبقات المفسرين\" وقال: له التفسير المعروف بـ \"الواضح\". بينما ورد اسمه في المصادر الأخرى هكذا: أبو محمد عبد الله بن محمد بن وهب الدينوري، وهو عبد الله بن حماد بن وهب. هكذا أورده الذهبي وغيره ممن ترجم له.\nقال الحاكم: سألت عنه أبا علي النيسابوري فقال: كان حافظا، بلغني أن أبا زرعة كان يعجز عن مذاكرته في زمانه. وقال ابن عدي: وقد قبل قوم ابن وهب الدينوري وصدقوه. وضعفه الدارقطني. توفي سنة (٣٠٨ هـ).\n\"الكامل\" لابن عدي ٤/ ٢٦٨، \"ميزان الاعتدال\" للذهبي ٢/ ٤٩٤، \"سير أعلام النبلاء\" للذهبي ١٤/ ٤٠٠، \"طبقات المفسرين\" للداودي ١/ ٢٤٤.\nوأما تفسيره \"الواضح\" فقد حقق جزء منه في رسالة دكتوراه في الجامعة الإسلامية من أول سورة البقرة إلى نهاية سورة الأنعام، تحقيق: عبد الله بن محمد الأمين الشنقيطي، حقق عام ١٤٠٤ هـ.\nوتوجد منه ثلاث نسخ خطية، كما أشار إلى ذلك فؤاد سزكين في \"تاريخ التراث العربي\" ١/ ٧١.","vol":"2","page":139},{"text":"[٧٤] \" حقائق التفسير على لسان أهل الإشارة\": قرأته كله على مصنفه أبي عبد الرحمن محمد بن الحسين السُّلمي (١) فأقرَّ لي به.\n_________\n(١) أبو عبد الرحمن محمد بن الحسين بن محمد بن موسى الأزدي السلمي، النيسابوري. الإمام الحافظ المحدث، شيخ خراسان، وكبير الصوفية، صاحب التصانيف.\nقال عبد الغافر الفارسي كما في \"المنتخب من السياق لتاريخ نيسابور\": أبو عبد الرحمن شيخ الطريقة في وقته، الموفَّق في جميع علوم الحقائق، ومعرفة طريق التصوف، وصاحب التصانيف المشهورة العجيبة، ورث التصوف من أبيه وجده، وجمع من الكتب ما لم يُسبق إلى ترتيبه حتى بلغ فهرس كتبه المائة أو أكثر، حدَّث أكثر من أربعين سنة قراءةً وإملاءً، وكتب الحديث بنيسابور ومرو والعراق والحجاز، وانتخب عليه الحفاظ.\nقال الحاكم كما في \"سؤالات السجزي\" ١/ ٦٥: كان كثير السماع والحديث، متقنًا فيه، من بيت الحديث والزهد والتصوف.\nوقال عنه الخليلي في \"الإرشاد\" ٣/ ٨٦٠: ثقة متفق عليه من الزهاد.\nوقال محمد بن يوسف القطان: كان يضع الحديث للصوفية.\nوقال الخطيب البغدادي: محله كبير، وكان مع ذلك صاحب حديث، مجوِّدا، جمع شيوخا وتراجم وأبوابا، وعمل دُوْيرة للصوفية، وصنَّف سننًا وتفسيرًا.\nوقال السراج: مثله -إن شاء الله- لا يتعمد الكذب. ونسبه إلى الوهم.\nوقال الذهبي: وللسُّلمي \"سؤالات للدارقطني عن أحوال المشائخ والرواة\" سؤال عارف، وفي الجملة ففي تصانيفه أحاديث وحكايات موضوعة. وقال كذلك: تكلموا فيه، وليس بعمدة، روى عن الأصم، وطبقتَه، وعني بالحديث ورجاله. . وفي القلب مما يتفرد به.\nوقال في \"ميزان الاعتدال\": متكلم فيه. توفي سنة (٤١٢ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ٢٤٨، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٤٧، \"ميزان الاعتدال\" للذهبي ٣/ ٥٢٣، \"ديوان الضعفاء\" للذهبي (٢٦٧٣)، \"لسان الميزان\" =","vol":"2","page":140},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= لابن حجر ٥/ ١٤٠، \"طبقات الشافعية الكبرى\" للسبكي ٤/ ١٤٣، \"طبقات المفسرين\" للداودي ٢/ ١٣٧، \"طبقات المفسرين\" للأدرنوي (١٣٤).\nأقوال العلماء في تفسير أبي عبد الرحمن السُّلمي المسمى \"حقائق التفسير\":\nيعد هذا التفسير أشهر كتب التفسير الإشاري الصوفي.\nوقد تكلم العلماء في هذا التفسير ونقدوه، ومن أقوالهم في ذلك:\n١ - يقول شيخ الإسلام ابن تيمية: فإن الشيخ أبا عبد الرحمن ذكر. . . من الإشارات التي بعضها كلام حسن مستفاد، وبعضها من المنقول الباطل المردود.\n٢ - وقال -﵀-: وما ينقل في \"حقائق السُّلمي\" عن جعفر الصادق عامته كذب على جعفر، كما قد كُذب عليه في غير ذلك.\n٣ - وقال الذهبي: . . . وفي \"حقائق تفسيره\" أشياء لا تسوغ أصلا، عدها بعض الأئمة من زندقة الباطنية، وعدها بعضهم عرفانا وحقيقة، نعوذ بالله من الضلال ومن الكلام بهوى، فإن الخير كل الخير في متابعة السنة والتمسك بهدي الصحابة والتابعين - ﵁ -.\n٤ - وقال -أيضا-: وله كتاب يقال له \"حقائق التفسير\"، وليته لم يصنفه، فإنه تحريف وقرمطة، ودونك الكتاب فسترى العجب.\n٥ - وقال السبكي: وكتاب \"حقائق التفسير\" أكثر الكلام فيه من قبل أنه اقتصر فيه على ذكر التأويلات، ومحال للصوفية ينبو عنها اللفظ.\n٦ - وعدَّ السيوطي أبا عبد الرحمن السلمي ضمن المفسرين من أهل البدع وقال: تفسيره غير محمود.\n٧ - وشدَّد الواحدي -تلميذ الثعلبي- في ذم الكتاب وصاحبه فقال: صنف أبو عبد الرحمن السُّلمي \"حقائق التفسير\" فإن كان قد اعتقد أنَّ ذلك تفسير فقد كفر. قال ابن الصلاح في \"فتاويه\" -بعد أن ذكر عبارة الواحدي هذِه-: وأنا أقول: الظن بمن يوثق به منهم إذا قال شيئًا من ذلك أنه لم يذكره تفسيرًا ولا ذهب به مذهب الشرح للكلمة، فإنه لو كان كذلك كانوا قد سلكوا مسلك الباطنية. وإنما ذلك منهم لنظير ما ورد به القرآن، فإن النظير يذكر بالنظير.","vol":"2","page":141},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٨ - ومن أحسن ما قيل في هذا التفسير ما قال المفسر الأندلسي ابن جُزَي في مقدمة تفسيره \"التسهيل\" حيث قال: وقد تكلمت المتصوفة في تفسير القرآن: فمنهم من أحسن وأجاد، ووصل بنور بصيرته إلى دقائق المعاني، ووقف على حقيقة المراد، ومنهم من توغَّل في الباطنيَّة، وحمل القرآن على ما لا تقتضيه اللغة العربية. وقد جمع أبو عبد الرحمن السلمي كلامهم في التفسير في كتاب سمَّاه \"الحقائق\"، وقال بعض العلماء: بل فيه البواطل، وإذا أنصفنا قلنا: فيه حقائق وبواطل.\n٩ - هذا وقد ناقش الدكتور الذهبي الأقوال السابقة في تفسير السُّلمي في كتابه المفيد \"التفسير والمفسرون\" فقال: هذا، وإن محمد السيوطي السلمي في ضمن المفسّرين من أهل البدع غلوٌّ منه وإجحاف.\nوما قاله الذهبي من أنَّ ما في \"الحقائق\" تحريف وقرمطة -يريد أنه كتفسير القرامطة والباطنية- فهذا غير صحيح، لأن الرجل يُقرُّ الظواهر على ظواهرها، والقرامطة بخلاف ذلك.\nوأما ما قاله السبكي من أنَّ السلمي قد اقتصر في \"حقائقه\" على تأويلات للصوفية ينبو عنها اللفظ، فهذِه كلمة حق لا غبار عليها.\nوأما قول الواحدي: إنه لو اعتقد أنَّ ما في \"الحقائق\" تفسير لكفر باعتقاده هذا. فنقول فيه: إن أبا عبد الرحمن لم يعتقد أن هذا تفسير، وإنما قال: إنه إشارات تخفى وتدق إلا على أربابها، كما صرَّح بذلك في مقدمة \"حقائق التفسير\".\nوأما قول ابن تيمية: إن ما ينقل في \"حقائق التفسير\" من التفسير عن جعفر عامته كذب على جعفر. فهذِه كلمة حق من ابن تيمية، إذ إن غالب ما جاء عن جعفر الصادق كله من وضع الشيعة عليه، ولست أدري كيف اغترَّ السلمي وهو العالم المحدث بمثل هذِه الروايات المختلقة الموضوعة.\nانظر: \"تفسير سورة النور\" لابن تيمية (ص ١٩١)، \"منهاج السنة\" لابن تيمية ٤/ ١٥٥، \"التسهيل لعلوم التنزيل\" لابن جزي (ص ٨)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٤٧، \"طبقات الشافعية\" للسبكي ٣/ ٦١، \"طبقات المفسرين\" له أيضا (٩٤)، \"التفسير والمفسرون\" للدكتور الذهبي ٢/ ٣٨٦، \"ابن جزي ومنهجه =","vol":"2","page":142},{"text":"[كتب الوجوه والنظائر] (١)\nكتاب الوجوه [لابن عباس] (٢):\n[٧٥] أخبرنا الشيخ أبو محمد عبد الله بن حامد الأصبهاني (٣) ﵀ بقراءتي عليه في مجلس واحد، قال: نا أبو إسحاق إبراهيم ابن محمد بن عبد الله الحنبلي البغدادي (٤)، قال: نا أبو\n_________\n= في التفسير\" لعلي محمد الزبيري ٢/ ٦٠٤.\nوكتاب السُّلمي \"حقائق التفسير\" يقع في مجلد واحد كبير الحجم، ومنه نسختان مخطوطتان بالمكتبة الأزهرية.\nانظر: \"التفسير والمفسرون\" للدكتور الذهبي ٢/ ٣٨٥، \"تاريخ التراث العربي\" لسزكين ١/ ٦٧، \"الفهرس الشامل\" ١/ ٧٩.\nوتوجد سورة منه في مكتبة جامعة الإمام محمد بن سعود الإسلامية، قسم المخطوطات، فيلم (٩٩٠٢).\n(١) زيادة ليست في النسخ الخطية، والمقام يقتضيها.\n(٢) زيادة ليست في النسخ الخطية، والمقام يقتضيها.\nوانظر: \"كشف الظنون\" لحاجي خليفة ٢/ ٢٠٠١.\n(٣) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٤) إبراهيم بن محمد بن عبد الله أبو إسحاق البغدادي الحنبلي.\nسمع بدمشق: أبا القاسم عثمان بن سعيد، عباد بن علي بن مرزوق السيريني، ومحمد بن طاهر بن أبي الدميك.\nروى عنه: أبو الحسين عبد الله بن أحمد بن علي بن محمد النيسابوري الحنبلي، والقاسم بن محمد السمرقندي الفقيه، والحسن بن منصور الأسبيجابي.\nولم يذكراه بجرح ولا تعديل.\n\"تاريخ بغداد\" للخطيب ٦/ ١٦٦، \"تاريخ دمشق\" لابن عساكر ٧/ ١٩٣ - ١٩٥.","vol":"2","page":143},{"text":"يعلى محمد بن أحمد بن عبيد الله بن مروان الأقطع (١) بملطية (٢)، قال: نا أبو عبد الرحمن دهثم بن جناح (٣) الملطي، قال: نا أبو صالح إسحاق ابن نجيح (٤)،\n_________\n(١) ذكره الخطيب في \"تاريخ بغداد\"، وقال السمعاني: سمعت أن أكثر من خرج عن ملطية من المحدثين كانوا ضعفاء.\n\"تاريخ بغداد\" للخطيب ١/ ٣١٦، \"الأنساب\" للسمعاني ٥/ ٣٧٩.\n(٢) مَلَطْيَة: بفتح أوله وثانيه، وسكون الطاء وتخفيف الياء، والعامة تقوله بتشديد الياء وكسر الطاء، بلدة من بلاد الروم، مشهورة مذكورة، تتاخم الشام، وهي للمسلمين.\n\"معجم البلدان\" لياقوت ٥/ ١٩٢.\n(٣) في (س)، و(ش): (حاج)، وفي (ت): (أبو عبد الرحمن بن دهثم)، وكلاهما خطأ.\nوهو دهثم بن جناح الملطي، أبو عبد الرحمن.\nذكره ابن حجر في \"لسان الميزان\" ٢/ ٤٣٣. وروى بسنده عن عبد الغني بن سعيد أنه قال: ليس في الملطيين ثقة. وقد سبق نحو هذا القول عن السمعاني.\n(٤) إسحاق بن نجيح الملطي، أبو صالح أو أبو يزيد. نزيل بغداد.\nكذبه أهل العلم، وذكروا أنه كان يضع الحديث. ومن هؤلاء: أحمد، وابن معين، والفلاس، والنسائي، وابن عدي، وابن حبان، والجوزقاني، وأبو سعيد النقاش. وقال ابن الجوزي: أجمعوا على أنه كان يضع الحديث.\n\"الكامل\" لابن عدي ١/ ٣٢٩، \"المجروحين\" لابن حبان ١/ ١٣٤، \"تاريخ بغداد\" للخطيب ٦/ ٣٢١، \"الضعفاء والمتروكين\" لابن الجوزي ١/ ١٠٤، \"تهذيب الكمال\" للمزي ٢/ ٤٨٤، \"ميزان الاعتدال\" للذهبي ١/ ٢٠٠، \"المغني في الضعفاء\" للذهبي ١/ ١١٢، \"ديوان الضعفاء\" للذهبي (٣٥٣)، \"تهذيب التهذيب\" لابن حجر ١/ ٢٥٢، \"تقريب التهذيب\" لابن حجر (٣٩٢) \"الكشف الحثيث\" لسبط ابن العجمي (١٢٧).","vol":"2","page":144},{"text":"عن عبد السلام بن سلمة الفسطيني (١) عن عكرمة (٢) عن عبد الله بن العباس (٣).\n\n[كتاب الوجوه والنظائر لمقاتل بن سليمان] (٤)\n[٧٦] وأخبرنا أبو الحسن علي بن محمد بن علي (٥)، قال: أنا أبو يحيى عثمان بن محمد بن مسعود (٦)، قال: حدثني أبو يعقوب إسحاق ابن إبراهيم بن الخليل (٧)،\n_________\n(١) لم أجده.\n(٢) الإمام الثقة الثبت.\n(٣) [٧٥] الحكم على الإسناد:\nفي إسناده عدد من الضعفاء كما في تراجمهم.\n(٤) زيادة ليست في النسخ الخطية، والمقام يقتضيها.\nانظر: \"الفهرست\" لابن النديم (ص ٣١٢)، \"البرهان\" للزركشي ١/ ١٣٣، \"الإتقان\" للسيوطي ٣/ ٩٧٥، \"مفتاح السعادة\" لطاش كبرى زادة ٢/ ٣٧٧، \"كشف الظنون\" لحاجي خليفة ٢/ ٢٠٠١.\nوالكتاب مطبوع. انظر: فهرس المراجع.\n(٥) أبو الحسن علي بن محمد بن علي بن حسين بن شاذان بن السقَّا الإسفراييني، القاضي، الإمام، الحافظ الناقد، من أولاد أئمة الحديث. توفي سنة (٤١٤ هـ). \"سير أعلام النبلاء\" للذهبي ١٧/ ٣٠٥.\n(٦) لم أجده.\n(٧) إسحاق بن إبراهيم بن الخليل أبو يعقوب الجلاب، سمع عبد الأعلى بن حماد النرسي وأبا بكر وعثمان ابني أبي شيبة، والحسن بن عيسى بن ماسرجس.\nروى عنه: عبد العزيز بن جعفر الخرقي، وعبيد الحوشي، وأبو الحسن بن البواب المقرئ، وموسى بن محمد بن جعفر بن عرفة، ومحمد بن عبيد الله بن الشخير أبو حفص ابن شاهين. توفي سنة (٣١٤ هـ). =","vol":"2","page":145},{"text":"قال: نا محمد بن هانئ (١) قال: نا الحسين بن ميمون (٢) قال: نا الهذيل (٣)، عن مقاتل بن سليمان (٤) بكتاب \"الوجوه\" (٥).\n_________\n= قال الخطيب: وكان ثقة، ونقل الذهبي توثيق الخطيب.\n\"تاريخ بغداد\" للخطيب ٦/ ٣٩٢، \"المنتظم\" لابن الجوزي ٦/ ٢٠٢، \"تاريخ الإسلام\" للذهبي ٢٣/ ٤٧٥.\n(١) محمد بن هانئ الطائي والد أبي بكر الأثرم وكنيته أبو عمر.\nروى عن: أبي الأحوص، وهشيم، وابن المبارك، ومصعب بن سلام، وعيسى بن يونس، والوليد بن مسلم. سمع منه أبو حاتم الرازي.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١١٧، \"تاريخ بغداد\" للخطيب ٣/ ٣٧٠.\n(٢) الحسين بن ميمون الخندقي -بالقاف- الكوفي.\nقال ابن المديني: ليس بمعروف، قل من روى عنه. وقال أبو زرعة: شيخ.\nوقال أبو حاتم: ليس بقوي في الحديث، يكتب حديثه.\nوذكره ابن حبان في \"الثقات\" وقال ربما أخطأ. قال ابن حجر: ليّن الحديث.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦٥، \"الثقات\" لابن حبان ٨/ ١٨٤، \"تهذيب الكمال\" للمزي ٦/ ٤٨٧، \"الكاشف\" للذهبي ١/ ١٧٣، \"ميزان الاعتدال\" للذهبي ١/ ٥٤٩، \"ديوان الضعفاء\" للذهبي (١٠١٧)، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٧٣، \"تقريب التهذيب\" لابن حجر (١٣٦٦).\n(٣) الهذيل بن حبيب الدنداني، راوي تفسير مقاتل عنه، ضعيف.\n(٤) مقاتل بن سليمان كذبوه وهجروه ورمي بالتجسيم.\n(٥) [٧٦] الحكم على الإسناد:\nفيه من لم أجده، والحسين بن ميمون لين، والهذيل بن حبيب ضعيف، ومقاتل صاحب الكتاب كذبوه.","vol":"2","page":146},{"text":"كتاب النظائر: [لابن واقد] (١).\n[٧٧] أخبرنا الأستاذ الحسن بن محمد بن حبيب (٢) ﵀، قال: أنا عبد الله بن أحمد بن الصديق (٣)، قال: أنا عبد الله بن محمود السعدي (٤)، قال: أنا المطهر بن الحكم الكرابيسي (٥)، عن علي بن الحسين بن واقد (٦) (٧).\n_________\n(١) زيادة ليست في النسخ الخطية، والمقام يقتضيها.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) عبد الله بن محمود بن عبد الله السعدي المروزي، أبو عبد الرحمن محدّث مرو. ثقة مأمون. حافظ عالم بهذا الشأن، مات سنة (٣١١ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٤/ ٣٩٩، \"تذكرة الحفاظ\" للذهبي ٢/ ٧١٨، \"طبقات الحفاظ\" للسيوطي (٧٠٨).\n(٥) أبو عبد الله مطهَّر بن الحكم البيِّع الأَنْقُلْقَانِي -الكرابيسي بفتح الهمزة، وسكون النون، وضم القاف الأولى، وفتح الثانية- الكرابيسي.\nقال السمعاني: كان من أهل القرآن والعلم، راويًا لـ \"تفسير مقاتل\"، ولكتب علي ابن الحسين بن واقد، روى عن عبد الله بن يزيد المقرئ وأضرابه، كتب عنه مسلم ابن الحجاج القشيري صاحب \"الصحيح\"، ومقبل بن رجاء الطوسي، وعبد الله بن محمود السعدي، وأبو جعفر محمد بن محمد بن الحسن بن بشار المروزي، وغيرهم.\n\"الأنساب\" للسمعاني ١/ ٢٢٢.\n(٦) أبو الحسن علي بن الحسين بن واقد صدوق يهم.\n(٧) [٧٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف قيل: كذبه الحاكم، وفيه من لم يذكر بجرح ولا تعديل.","vol":"2","page":147},{"text":"كاتب المعاني\nمعاني الفراء (١):\n[٧٨] أنا أبو بكر محمد بن أحمد بن عبدوس المزكِّي الفرَّاء (٢)، وأبو محمد عبد الله بن حامد الوزان (٣)، وأبو القاسم الحسن بن محمد (٤) المفسر ﵀ قالوا: نا أبو العباس محمد بن يعقوب ابن يوسف بن معقل بن سنان الأموي (٥) قال: أنا أبو عبد الله محمد\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ١٠٥). ومصادر ترجمة الفراء الآتية. والكتاب مطبوع. انظر: فهرس المراجع.\n(٢) أبو بكر محمد بن أحمد بن عبدوس لم يذكر بجرح أو تعديل.\n(٣) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٤) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٥) أبو العباس محمد بن يعقوب بن يوسف بن سنان، الأموي مولاهم، السِّناني المعقلي النيسابوري الأصم. الإمام المحدث، مسند العصر، ورحالة الوقت.\nحكى الحاكم أن ابن خزيمة قال فيه: اسمعوا منه، فإنه ثقة، قد رأيته يسمع مع أبيه بمصر، وأبوه يضبط سماعه. وقال عنه أبو نعيم عبد الملك بن عدي: ثقة مأمون، وقال ابن أبي حاتم: ثقة صدوق.\nوقال الحاكم: كان يكره أن يقال له: الأصم. . وإنما حدث به الصمم بعد انصرافه من الرحلة، وكان محدث عصره، ولم يختلف أحد في صدقه وصحة سماعاته، وضبط أبيه يعقوب الورَّاق لها، وكان يرجع إلى حسن مذهب وتديُّن.\nثم ذكر الحاكم سماعاته، فذكر أنه سمع \"معاني القرآن\" من محمد بن الجهم السِّمَّري. . ثم قال الحاكم: سمعته يقول: حدثت بكتاب \"معاني القرآن\" في سنة نيِّف وسبعين ومائتين. توفي أبو العباس سنة (٣٤٦ هـ).\n\"الأنساب\" للسمعاني ٥/ ٣٤٤، \"المنتظم\" لابن الجوزي ١٤/ ١١٢، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٥٢، \"غاية النهاية\" لابن الجزري ١/ ٢٨٣، \"النجوم الزاهرة\" لابن تغري بردي ٣/ ٣١٧، \"طبقات الحفاظ\" للسيوطي (٨٠٤).","vol":"2","page":148},{"text":"ابن جهم بن هارون السِّمَّري (١)، قال: أنا أبو زكريا يحيى بن زياد الفراء (٢) (٣).\n_________\n(١) محمد بن الجهم بن هارون، أبو عبد الله السِّمَّري -بكسر السين المهملة وتشديد الميم المفتوحة، وفي آخرها الراء- الإمام العلامة الأديب. تلميذ يحيى الفراء وراويته.\nوثقه الدارقطني. وسئل عنه عبد الله بن أحمد فقال: صدوق، ما أعلم إلا خيرًا. وقال ابن الجزري: شيخ كبير، إمام مشهور. . . سمع كتاب \"المعاني\" من الفراء.\nوقال ابن حجر: ما علمت فيه جرحًا. توفي سنة (٢٧٧ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ١٦١، \"الأنساب\" للسمعاني ٣/ ١٩٧، \"سير أعلام النبلاء\" للذهبي ١٣/ ١٦٣، \"غاية النهاية\" لابن الجزري ٢/ ١١٣، \"لسان الميزان\" لابن حجر ٥/ ١١٠.\n(٢) [٧٨] الحكم على الإسناد:\nشيخ المصنف قيل: كذبه الحاكم، وبقية رجاله محتج بهم.\n(٣) أبو زكريا يحيى بن زياد بن عبد الله بن منظور الأسدي مولاهم، الكوفي النحوي.\nويقال: أمير المؤمنين في النحو.\nنقل الذهبي عن أبي بُديل الوضَّاحي أنه قال: لما أملى الفراء كتاب \"معاني القرآن\"، اجتمع له الخلق، فكان من جملتهم ثمانون قاضيًا، وأملى الحمد في مائة ورقة.\nوقال هنَّاد بن السري: كان الفراء يطوف معنا على الشيوخ، فما رأيناه أثبت سوادًا في بياض قط، لكنه إذا مرَّ حديث فيه شيء من التفسير أو يتعلق بشيء من اللغة قال للشيخ: أعنه عليَّ، فظننا أنه كان يحفظ ما يُحتاج إليه.\nعلَّق عنه البخاري في موضعين: في تفسير سورة الحديد، والعصر. وذكره ابن حبان في \"الثقات\".\nوقال الذهبي: كان ثقة. وقال ابن حجر: صدوق. توفي سنة (٢٠٧ هـ).\n\"تاريخ بغداد\" للخطيب ١٤/ ١٤٦، \"معجم الأدباء\" لياقوت ٢٠/ ٩، \"إنباه =","vol":"2","page":149},{"text":"معاني الكسائي (١):\n[٧٩] سمعت أبا القاسم الحسن بن محمد المفسر (٢) يقول: سمعت أحمد بن محمد بن عبيد الله الطاهري (٣) يقول: سمعت علي ابن عبد العزيز (٤) يقول: سمعت أبا عبيد (٥) يحدث عن علي بن\n_________\n= الرواة\" للقفطي ٤/ ٧، \"سير أعلام النبلاء\" للذهبي ١٠/ ١١٨، \"غاية النهاية\" لابن الجزري ٢/ ٣٧١، \"تهذيب التهذيب\" لابن حجر ١١/ ٢١٢، \"تقريب التهذيب\" لابن حجر (٧٦٠٢)، \"صحيح البخاري مع الفتح\" ٨/ ٦٢٧، ٦٢٨، ٧٢٨، \"بغية الوعاة\" للسيوطي ٢/ ٣٣٣.\n(١) انظر: \"الفهرست\" لابن النديم (ص ١٠٤)، \"تاريخ بغداد\" للخطيب ١١/ ٤٠٣، \"سير أعلام النبلاء\" للذهبي ٩/ ١٣١، \"طبقات المفسرين\" للداودي ١/ ٤٠٠، \"كشف الظنون\" لحاجي خليفة ٢/ ١٧٣٠، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٦٦٨.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) في (ت): (الظاهري) بالمعجمة. ولم أجده.\n(٤) علي بن عبد العزيز بن المرزُبَان بن سابور البغوي، أبو الحسن، نزيل مكة. جمع وصنف \"المسند الكبير\"، وأخذ القراءات عن أبى عبيد وغيره.\nقال الدارقطني: ثقة مأمون. وقال ابن أبي حاتم: كتب إلينا بحديث أبي عبيد، وكان صدوقًا.\nوقال الذهبي: كان حسن الحديث. وقال أيضا: الإمام الحافظ الصدوق. وقال ابن الجزري: شيخ مسنِد ثقة. توفي سنة (٢٨٦ هـ) وقيل: سنة (٢٨٧ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٩٦، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٤٨، \"ميزان الاعتدال\" للذهبي ٣/ ١٤٣، \"لسان الميزان\" لابن حجر ٤/ ٢٤١، \"غاية النهاية\" لابن الجزري ١/ ٥٤٩.\n(٥) أبو عبيد القاسم بن سلَّام بن عبد الله البغدادي.\nالإمام الحافظ المجتهد المشهور، الثقة الفاضل، صاحب التصانيف المشهورة =","vol":"2","page":150},{"text":"حمزة الكسائي (١) (٢).\n_________\n= التي سارت بها الركبان. ومنها: \"القراءات\"، \"الغريب\" و\"فضائل القرآن\"، \"الناسخ والمنسوخ\". وسيأتي بعضها. توفي سنة (٢٢٤ هـ).\n\"تاريخ بغداد\" للخطيب ١٢/ ٤٠٣، \"تهذيب الكمال\" للمزي ٢٣/ ٣٥٤، \"سير أعلام النبلاء\" للذهبي ١٠/ ٤٩٠، \"معرفة القراء الكبار\" للذهبي ١/ ١٧٠، \"غاية النهاية\" لابن الجزري ٢/ ١٧، \"تهذيب التهذيب\" لابن حجر ٨/ ٣١٥، \"تقريب التهذيب\" لابن حجر (٥٤٩٧).\n(١) أبو الحسن علي بن حمزة بن عبد الله بن بَهْمَن بن فيروز الأسدي مولاهم، الكوفي، الملقب بالكسائي. الإمام، شيخ القراءة والعربية. اختار قراءة اشتهرت، وصارت إحدى السبع.\nقال ابن الأنباري: اجتمع فيه أنه كان أعلم الناس بالنحو، وواحدهم في الغريب، وأوحدهم في علم القرآن. وقال خلف بن هشام: كنت أحضر بين يدي الكسائي وهو يتلو، وينقّطون على قراءته مصاحفهم. توفي سنة (١٨٩ هـ).\n\"تاريخ بغداد\" للخطيب ١١/ ٤٠٣، \"إنباه الرواة\" للقفطي ٢/ ٢٥٦، \"معرفة القراء الكبار\" للذهبي ١/ ١٢٠، \"سير أعلام النبلاء\" للذهبي ٩/ ١٣١، \"تهذيب التهذيب\" لابن حجر ٧/ ٣١٣، \"غاية النهاية\" لابن الجزري ١/ ٥٣٥، \"طبقات المفسرين\" للداودي ١/ ٣٩٩.\n(٢) [٧٩] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم، والطاهري لم يذكر بجرح ولا تعديل.","vol":"2","page":151},{"text":"معاني أبي عبيد (١):\n[٨٠] أخبرنا عبد الله بن حامد (٢) بقراءتي عليه وأبو القاسم الحبيبي (٣) بقراءته علينا، قال: أنا محمد بن محمد بن الحسن (٤)، قال: أنا أبو الحسن علي بن عبد العزيز اليماني (٥)، قال: أنا أبو\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ١١٣)، \"تاريخ بغداد\" للخطيب ١٢/ ٤٠٣ \"معجم البلدان\" لياقوت ١٦/ ٢٥٤، \"إنباه الرواة\" للقفطي ٣/ ١٢، \"كشف الظنون\" لحاجي خليفة ٢/ ١٧٣٠، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٨٢٥.\nوذكر الخطيب البغدادي في \"تاريخه\" أن أبا عبيد جمع كتابه \"معاني القرآن\" ممن صنف قبله في المعاني، وهم: أبو عبيدة معمر بن المثنى، ثم قطرب بن المستنير، ثم الأخفش، ومن الكوفيين: الكسائي، ثم الفرَّاء. فجمع أبو عبيد من كتبهم، وجاء فيه با لاثار وأسانيدها، وتفاسير الصحابة، والتابعين، والفقهاء.\nوروى النصف منه، ومات قبل أن يسمع منه باقيَه، وأكثره غير مروي عنه.\n(٢) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٣) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٤) أبو الحسن محمد بن محمد بن الحسن بن الحارث الكَارِزِي -بفتح الكاف وكسر الراء والزاي. وقيل: بفتح الراء- المكاتب. بضم الميم، وفتح الكاف.\nنقل السمعاني عن الحاكم أنه قال في أبي الحسن: كان صحيح السماع مقبولا في الرواية. . ثم قال: وحج به أبوه، وجاور بمكة حتى سمع الكتب من علي بن عبد العزيز البغوي \"كتاب الغريب\"، \"كتاب الأموال\"، والأحاديث المتفرقة غير المسندة، فإنه لم يسمع منه \"المسند\". توفي سنة (٣٤٦ هـ).\n\"الأنساب\" للسمعاني ٥/ ١٣، ٣٧١ \"معجم البلدان\" لياقوت ٤/ ٤٢٨، \"توضيح المشتبه\" لابن ناصر الدين ٧/ ٢٦٥، \"تبصير المنتبه\" لابن حجر ٣/ ١٢٠٠.\n(٥) في (ج): المكي. وهو أبو الحسن علي بن عبد العزيز البغوي صدوق.","vol":"2","page":152},{"text":"عبيد القاسم بن سلام (١) (٢).\n\nمعاني الزجاج (٣):\n[٨١] قرأت على أبي عثمان سعيد بن محمد بن محمد بن إبراهيم الحيري (٤) وأخبرني بالجملة، قال: أنا أبو علي الفسوي (٥) وابن\n_________\n(١) أبو عبد القاسم بن سلام الإمام المجتهد الثقة الفاضل.\n(٢) [٨٠] الحكم على الإسناد:\nشيخ المصنف قيل: كذبه الحاكم.\n(٣) انظر: \"الفهرست\" لابن النديم (ص ٩٥)، \"تاريخ بغداد\" للخطيب ٦/ ٨٩، \"الفهرست\" لابن خير الإشبيلي (ص ٥٧)، \"طبقات المفسرين\" للداودي ١/ ٧، \"مفتاح السعادة\" لطاش كبرى زادة ١/ ١٥٥، \"طبقات المفسرين\" للأدرنوي (٧١)، \"كشف الظنون\" لحاجي خليفة ٢/ ١٧٣٠، \"أبجد العلوم\" لصديق حسن خان ٣/ ٤٣، \"الفهرس الشامل\" ١/ ٤٠ وغيرها. والكتاب مطبوع.\n(٤) هو: أبو عثمان سعيد بن محمد بن محمد بن إبراهيم الزعفراني الحيري، أبو عثمان المقرئ. شيخ كبير ثقة صالح، كثير السماع، كثير الحديث والشيوخ، عالم بالقراءات، مقصود في علم القراءات. . . قال أبو الحسن: قرأت من خط أبي صالح الحافظ: إنه تغيَّر بعض التغير في آخر أمره. وحكي عن بعض الثقات أنه خلط في بعض مسموعاته، والله أعلم به. توفي في جمادى الأولى سنة (٤٢٧ هـ). \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (٧٢٨)، وانظر: \"توضيح المشتبه\" لابن ناصر الدين ٢/ ٤٩٦.\n(٥) الحسن بن أحمد بن عبد الغفار الفارسي الفسوي، أبو علي النحوي الشهير، صاحب التصانيف، منها: \"الحجة في علل القراءات\"، \"الإيضاح\".\nقرأ النحو على أبي إسحاق السري الزجاج، وأخذ عنه \"الكتاب\" لسيبويه، وبرع في النحو، وانتهت إليه رئاسته، وحدث بجزء من حديث إسحاق بن راهويه، سمعه من علي بن الحسين بن معدان، تفرد به، وسكن طرابلس مدة، ثم حلب، واتصل بسيف الدولة، وتخرج به أئمة.","vol":"2","page":153},{"text":"مقسم (١) قال: أنا الزجاج (٢).\n[٨٢] وسمعت أبا القاسم الحسن بن محمد بن جعفر النيسابوري (٣) بها يقول: سمعت أبا الحسن محمد بن محمد بن مسعود النَّسوي (٤) بها يقول: سمعت أبا إسحاق إبراهيم بن السري الزجاج.\n_________\n= وكان فيه اعتزال، مات سنة (٣٧٧ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٧/ ٢٧٥، \"سير أعلام النبلاء\" للذهبي ١٦/ ٣٧٩، \"البلغة فى تراجم أئمة النحو واللغة\" للفيروزآبادي ١/ ١٣، \"بغية الوعاة\" للسيوطي ١/ ٤٩٦.\n(١) أبو بكر محمد بن الحسن بن يعقوب بن مِقْسَم البغدادي العطار، المقرئ، النحوي، أحد الأئمة.\nوثقه الخطيب البغدادي، لكنه قد استتيب من قراءة ما لا يصلح نقله. وكان يقرأ بذلك في المحراب، ويعتمد على ما يسوغ في العربية كان لم يُعرف له قارئ. وقال الدَّاني: مشهور بالضبط والإتقان، عالم بالعربية، حافظ للغة، حسن التصنيف في علوم القرآن. مات سنة (٣٥٤ هـ)، وقيل: (٣٥٥ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ٢٠٦، \"ميزان الاعتدال\" للذهبي ٣/ ٥١٩، \"معرفة القراء الكبار\" للذهبي ١/ ٣٠٦، \"غاية النهاية\" لابن الجزري ٢/ ١٢٣، \"النشر في القراءات العشر\" لابن الجزري ١/ ١٦٦، \"طبقات المفسرين\" للداودي ٢/ ١٢٧.\n(٢) أبو إسحاق إبراهيم بن محمد بن السَّري الزجاج البغدادي. نحوي زمانه.\nقال الخطيب: كان من أهل الفضل والدين، حسن الاعتقاد، جميل المذهب، وله مصنفات حسان في الأدب. توفي سنة (٣١١ هـ).\nللداودي \"تاريخ بغداد\" للخطيب ٦/ ٨٩، \"سير أعلام النبلاء\" للذهبي ١٤/ ٣٦٠، \"طبقات المفسرين\" للداوودي ١/ ٧، \"طبقات المفسرين\" للأدرنوي (٧١).\n(٣) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٤) لم أجده. =","vol":"2","page":154},{"text":"كتاب النَّظْم (١):\n[٨٣] قرأه علينا أبو القاسم الحسن (٢) بن محمد بن حبيب (٣) بلفظه قال: قرأت على أبي النضر (٤) محمد بن محمد بن يوسف (٥)\n_________\n= [٨١ - ٨٢] الحكم على الإسناد:\nالطريق الأول: إسناده حسن، والثاني: فيه شيخ المصنف قيل: كذبه الحاكم، وفيه من لم أجده.\n(١) انظر: \"تاريخ جرجان\" للسهمي ٢/ ٨١، وترجمة الجرجاني الآتية.\n(٢) في (ت): (الحسين) وهو خطأ.\n(٣) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٤) في (ت): (أبي النصر) بالصاد المهملة وهو خطأ.\n(٥) أبو النضر محمد بن محمد بن يوسف الطوسي الشافعي الإمام الحافظ الفقيه العلامة شيخ المذهب بخراسان جمع وصنف وعمل مستخرجًا على \"صحيح مسلم\".\nقال الحاكم: رحلت إليه إلى طوس مرتين، وسألته متى تتفرغ للتصنيف مع هذِه الفتاوى الكثيرة؟ فقال: جزأت الليل أثلاثًا: فثلث أصنف، وثلث أنام، وثلث أقرأ القرآن. . . وكان إماما عابدًا، بارع الأدب، ما رأيت في مشايخي أحسن صلاة منه، وكان يصوم الدهر ويقوم ويتصدق بما فضل من قوته. وكان يأمر بالمعروف، وينهى عن المنكر. سمعت أحمد بن منصور الحافظ، يقول: أبو النضر يفتي الناس من سبعين سنة أو نحوها، ما أخذ عليه في فتوى قط. . . دخلتُ طوس، وأبو أحمد الحافظ على قضائها، فقال لي: ما رأيت في بلد من بلاد الإسلام مثل أبي النضر. وقال السمعاني: كان إمامًا زاهدًا ورعًا، حسن السمت والسيرة. توفي سنة (٣٤٤ هـ).\n\"الإرشاد\" للخليلي ٣/ ٨٤٩، \"الأنساب\" للسمعاني ٤/ ٨٠، \"المنتظم\" لا بن الجوزي ١٤/ ١٠٠، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٩٠، \"طبقات الحفاظ\" للسيوطي (٨٣١).","vol":"2","page":155},{"text":"بطوس (١) قال: قرأت على أبي علي (الحسن) (٢) بن يحيى بن نصر الجرجاني (٣) (٤).\n_________\n(١) طوس: بضم أوله، وسين مهملة، مدينة ما بين الري ونيسابور، في أول عمل خراسان.\n\"معجم ما استعجم\" للبكري ٣/ ١٦٥.\n(٢) ساقطة من (س).\n(٣) أبو علي الحسن بن يحيى بن نصر الجرجاني الجمَاجمي، بفتح الجيم الأولى وكسر الثانية، كان يسكن بجرجان، بباب الخندق، في سكة تعرف بجماجمو. قال السهمي: له من التصانيف عدة منها في نظم القرآن مجلدتان، وكان ﵀ من أهل السنة روى عن العباس بن يحيى العقيلي روى عنه أبو النضر محمد بن محمد بن يوسف الطوسي. ثم روى السهمي حديثًا عن كتاب النظم، رواه عن ابن حبيب شيخ الثعلبي، عن أبي النضر الطوسي، عن الحسن بن يحيى بسنده.\n\"تاريخ جرجان\" للسهمي (٢٢٥)، \"الأنساب\" للسمعاني ٢/ ٨٠، \"توضيح المشتبه\" لابن ناصر الدين ٣/ ٣٠٤.\n(٤) [٨٣] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم، ومحمد بن يوسف لم أجده.","vol":"2","page":156},{"text":"كتب الغرائب (١) والمشكلات\nكتاب المجاز (٢):\n[٨٤] سمعت أبا القاسم الحسن بن محمد بن أحمد السدوسي (٣) (٤) يقول: سمعت أبا محمد عبد الله بن محمد الهاراني (٥) (يقول) (٦): سمعت أحمد بن محمد بن المغيرة (٧)\n_________\n(١) في (ت): الغريب.\nوانظر: \"البرهان\" للزركشي ١/ ٢٩١، \"الإتقان\" للسيوطي ٣/ ٧٢٨، \"مفتاح السعادة\" لطاش كبرى زادة ٢/ ٣٧٣، ٤٠٧.\n(٢) \"الفهرست\" للنديم (ص ٥٩)، \"الفهرست\" لابن خير الإشبيلي (ص ٥٤)، \"معجم الأدباء\" لياقوت ١٩/ ١٥٤، \"إنباه الرواة\" للقفطي ٣/ ٣٧٦، \"طبقات المفسرين\" للداودي ٢/ ٣٢٦، \"طبقات المفسرين\" للأدرنوي (٤٦)، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٤٦٦، \"إيضاح المكنون\" لإسماعيل البغدادي ٤/ ٤٢٨. والكتاب مطبوع بتحقيق فؤاد سزكين.\nوأبو عبيدة هو أول من ألف في معاني القرآن وغريبه. كما في \"تاريخ بغداد\" للخطيب ١٢/ ٤٠٥.\n(٣) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٤) في (ت): ابن سهل السدوسي.\n(٥) لم أجده.\n(٦) من (ج).\n(٧) أحمد بن محمد بن المغيرة بن سنان الأزدي الحمصي.\nوثقه النسائي. وقال ابن أبي حاتم: ثقة صدوق. وقال الذهبي: وثقوه. وقال ابن حجر: صدوق. توفي سنة (٢٦٤).\n\"تهذيب الكمال\" للمزي ١/ ٤٧٢، \"الكاشف\" للذهبي ١/ ٢٧، \"تهذيب التهذيب\" لابن حجر ١/ ٧٦، \"تقريب التهذيب\" لابن حجر (١٠٠).","vol":"2","page":157},{"text":"(يقول) (١): سمعت أحمد بن سهل بن يحيى النيسابوري (٢) يقول: سمعت (رفيع بن سلمة) (٣) أبا غسان البصري، عن أبي عبيدة معمر ابن المثنى التيمي (٤).\n_________\n(١) من (ج).\n(٢) لم أجده.\n(٣) في الأصول: سلمة بن رفيع.\nوهو: رفيع بن سلمة بن مسلم بن رفيع أبو غسان العبدي البصري كاتب أبي عبيدة معمر بن المثنى، وصاحبه المختص به، وأوثق الناس عنه، كان يلقب دماذا -وهو الفسيلة- وكان شاعرا هجاءً خبيث اللسان، فلما أسن أنكر ما هجا به الناس. \"الوافي بالوفيات\" للصفدي ١٤/ ١٣٩، \"بغية الوعاة\" للسيوطي ١/ ٥٦٨.\n(٤) أبو عبيدة معمر بن المثنى التيمي مولاهم البصري، النحوي.\nصاحب التصانيف التي تقارب مائتي مصنف، منها \"مجاز القرآن\" و\"غريب القرآن\" و\"غريب الحديث\". وهو أول من صنف في غريب الحديث.\nقال ابن معين: ليس به بأس. وقال أبو داود: كان من أثبت الناس. وقال الدارقطني: لا بأس به، إلا أنه كان يتهم بشيء من رأي الخوارج والإحداث. وقال يعقوب بن شيبة: سمعت علي بن المديني ذكر أبا عبيدة فأحسن ذكره، وصحح رواياته.\nوذكره ابن حبان في \"الثقات\". وقال الذهبي في \"الكاشف\": ثقة. وقال في \"سير أعلام النبلاء\": قلت: قد كان هذا المرء من بحور العلم، ومع ذلك فلم يكن بالماهر بكتاب الله، ولا العارف بسنة رسول الله - ﷺ -، ولا البصير بالفقه واختلاف أئمة الاجتهاد، بلى وكان معافى من معرفة حكمة الأوائل، والمنطق وأقسام الفلسفة، وله نظر في المعقول. هذا وقد ذكره البخاري في \"صحيحه\" في مواضع يسيرة سماه فيها، وكنَّاه تعليقًا، منها في كتاب التفسير. كما أكثر البخاري في \"صحيحه\" النقل من كتاب \"المجاز\" لأبي عبيدة من غير عزو.\nذكر ذلك ابن حجر \"تهذيب التهذيب\"، وقال أيضا: صدوق أخباري، وقد رمي =","vol":"2","page":158},{"text":"غريب الأخفش (١):\n[٨٥] سمعت الحسن بن محمد بن جعفر (٢) يقول: سمعت أبا سهل محمد بن محمد بن الأشعث الطالقاني يقول: سمعت علي بن فارس الدينوري (٣) يقول: سمعت (٤) شَمِر (٥) بن حمدويه (٦) يقول:\n_________\n= برأي الخوارج. مات سنة (٢٠٨ هـ). وقيل: بعد ذلك، وقد قارب المائة.\n\"تاريخ بغداد\" للخطيب ١٣/ ٢٥٢، \"معجم البلدان\" لياقوت ١٩/ ١٥٤، \"وفيات الأعيان\" لابن خلكان ٤/ ٤٤٨، \"تهذيب الكمال\" للمزي ٢٨/ ٣١٦، \"سير أعلام النبلاء\" للذهبي ٩/ ٤٤٥، \"الكاشف\" للذهبي ٣/ ١٤٦، \"ميزان الاعتدال\" للذهبي ٤/ ١٥٥، \"تهذيب التهذيب\" لابن حجر ١٠/ ٢٤٦، \"تقريب التهذيب\" لابن حجر (٦٨٦٠)، \"طبقات المفسرين\" للداودي ٢/ ٣٢٦.\n[٨٤] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم.\n(١) مشهور باسم \"معاني القرآن\".\nانظر: \"الفهرست\" لابن النديم (ص ٨٢)، \"البرهان\" للزركشي ١/ ٢٩١، \"الإتقان\" للسيوطي ٣/ ٧٢٨، \"طبقات المفسرين\" للداودي ١/ ١٨٥، \"طبقات المفسرين\" للأدرنوي (٤٧)، \"مفتاح السعادة\" لطاش كبرى زادة ٢/ ٣٧٤، \"كشف الظنون\" لحاجي خليفة ٢/ ١٧٣٠، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٣٨٨، \"الفهرس الشامل\" ١/ ٢٦.\nوانظر كذلك مقدمة تحقيق كتاب \"معاني القرآن\"، والكتاب مطبوع ومحقق في مجلدين. راجع فهرس المراجع.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) لم أجده.\n(٤) ساقطة من (ت).\n(٥) في (س): بشر.\n(٦) شمِر بن حمدويه الهروي، أبو عمرو اللغوي. الأديب الفاضل الكامل. كان عالمًا =","vol":"2","page":159},{"text":"سمعت (أبا عبد الرحمن عبد الله) (١) بن محمد بن هانئ يقول: سمعت أبا الحسن سعيد بن مسعدة الأخفش (٢) (٣).\n_________\n= فاضلا ثقة نحويا لغويًا، راويةً للأخبار والأشعار. إليه الرحلة في هذا الفن من كل مكان، وكانت له عناية صادقة بهذا الشأن. صنف كتابا كبيرا رتبه على المعجم ابتدأ فيه بحرف الجيم، لم يُسبق إلى مثله، أودعه تفسير القرآن وغريب الحديث. توفي سنة (٢٥٥ هـ).\n\"تهذيب اللغة\" للأزهري ١/ ١٢، \"إنباه الرواة\" للقفطي ٢/ ٧٧، \"معجم الأدباء\" لياقوت ١١/ ٢٧٤، \"بغية الوعاة\" للسيوطي ٢/ ٤.\n(١) في جميع النسخ (عبد الرحمن بن محمد بن هانئ) والتصويب من مصادر الترجمة ومن مقدمة تحقيق معاني الأخفش.\nوهو: عبد الله بن محمد بن هانئ، أبو عبد الرحمن النيسابوري. صاحب الأخفش.\nقال الخطيب: كان عارفا بعلم الأدب، بصيرًا بالنحو، أخذ عن الأخفش، وقدم بغداد، فحدَّث بها، وكان ثقة. مات سنة (٢٣٦ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ٧٢، \"بغية الوعاة\" للسيوطي ٢/ ٦١.\n(٢) [٨٥] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم، وفيه من لم أجده.\n(٣) الأخفش: أبو الحسن سعيد بن مسعدة البلخي، ثم البصري، مولى لبني مشاجع، إمام النحو، له كتب كثيرة في النحو والعروض ومعاني القرآن.\nقال أبو حاتم السجستاني: كان الأخفش قدريا رجل سوء، كتابه في المعاني صويلح، وفيه أشياء في القدر. وقال الرِّياشي: سمعته -أي: الأخفش- يقول: كنت أجالس سيبويه، وكان أعلم مني، وأنا اليوم أعلم منه.\nوقال أبو عثمان المازني: كان الأخفش أعلم الناس بالكلام وأحذقهم بالجدل. وقال ثعلب: كان أوسع الناس علمًا. وتأليفه لمعاني القرآن كان بناء علي سؤال الكسائي له ذلك، وفي ذلك قصة. ثم عمل الكسائي على كتاب الأخفش كتابًا في المعاني، وعمل الفراء في ذلك كتابًا عليهما. وتوفي الأخفش سنة (٢١٠ هـ). =","vol":"2","page":160},{"text":"غريب النضر بن شُمَيل (١):\n[٨٦] حدثني أبو القاسم الحسن بن محمد السدوسي (٢) قال: حدثني أبو يوسف رافع بن عبد الله (٣) قال: حدثني زيد بن المهتدي (٤)، عن محمد بن الحسن بن النضر بن شميل (٥)، عن أبيه (٦)، عن جده (٧) (٨).\n_________\n= وقيل: (٢١٥ هـ). وقيل: (٢٢١ هـ).\n\"إنباه الرواة\" للقفطي ٢/ ٣٦، \"سير أعلام النبلاء\" للذهبي ١٠/ ٢٠٦، \"بغية الوعاة\" للسيوطي ١/ ٥٩٠، \"طبقات المفسرين\" للداودي ١/ ١٨٥، \"طبقات المفسرين\" للأدرنوي (٤٧).\n(١) انظر: \"الفهرست\" (ص ٨٢)، \"كشف الظنون\" ٢/ ١٢٠٤، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٤٩٤. وفي بعضها باسم \"معاني القرآن\".\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) لم أجده.\n(٤) من (ج)، (ش). وفي (س) و(ت): المهدي.\nوهو: زيد بن المهتدي بن يحيى بن سليمان، أبو حبيب المروروذي.\nقال الخطيب: قدم بغداد، وحدَّث بها عن سعيد بن يعقوب، وصالح بن يحيى الطالقانيين، وعلي بن خشرم المروزي، ومحمد بن رافع النيسابوري، روى عنه محمد بن مخلد، ومحمد بن الحسن بن زياد النقاش، وأبو القاسم الطبراني. . . . \"تاريخ بغداد\" للخطيب ٨/ ٤٤٨.\n(٥) لم أجده.\n(٦) لم أجدهما.\n(٧) [٨٦] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم، وفيه من لم أجده.\n(٨) النضر بن شُميل المازني، أبو الحسن النحوي، نزيل مرو، الإمام الحافظ، الثقة =","vol":"2","page":161},{"text":"غريب المؤرج (١):\n[٨٧] حدثني أبو القاسم بن أبي بكر المؤدب (٢) قال: حدثني أبي (٣) عن أبي محمد القشاني (٤) المؤدب، عن الفضل بن العباس (٥)، عن الشاه (٦)، عن المؤرج بن عمرو (المعروف بـ) (٧) أبي فيد (٨) السدوسي.\n_________\n= الثبت، توفي سنة (٢٠٤ هـ).\n\"إنباه الرواة\" للقفطي ٣/ ٣٤٨، \"تهذيب الكمال\" للمزي ٢٩/ ٣٧٩، \"سير أعلام النبلاء\" للذهبي ٩/ ٣٢٨، \"تهذيب التهذيب\" لابن حجر ١/ ٣١٤، \"تقريب التهذيب\" لابن حجر (٧١٨٥).\n(١) انظر: \"الفهرست\" لابن النديم (ص ٧٦)، \"تاريخ بغداد\" للخطيب ١٣/ ٢٥٨، \"معجم الأدباء\" لياقوت ١٩/ ١٩٨، \"إنباه الرواة\" للقفطي ٣/ ٣٢٧، \"بغية الوعاة\" للسيوطي ٢/ ٣٠٥، \"سير أعلام النبلاء\" للذهبي ٩/ ٣١٠، \"طبقات المفسرين\" للداودي ٢/ ٣٤١، \"كشف الظنون\" لحاجي خليفة ٢/ ١٢٠٧.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) لم أجده.\n(٤) في (ش): الغساني. ولم يتبين لي من هو.\n(٥) أبو العباس الفضل بن العباس لم يذكر بجرح ولا تعديل.\n(٦) انظر: \"الأنساب\" للسمعاني ١/ ١٦٢، ٢/ ١٠٧، ١٠٨، ٣/ ٣٣٧ - ٣٧٢ ولم أستطع تمييزه.\n(٧) من (ت).\n(٨) في (ج)، (ش): أبي فايد.\nوهو: مؤرِّج بن عمرو، أبو فيد السدوسي. العلامة، شيخ العربية.\nروى الخطيب بسنده عن نصر بن علي قال: كنت عند محمد بن المهلب، فإذا الأخفش قد جاء إليه، فقال له محمد بن المهلب: من أين جئت؟ قال: من عند =","vol":"2","page":162},{"text":"غريب القتيبي (١):\n[٨٨] أخبرنا الشيخ أبو عثمان سعيد بن محمد بن محمد العدل (٢) بقراءتي عليه فأقر به قال: أخبرنا محمد بن أحمد بن محمد بن يعقوب المفيد (٣)\n_________\n= القاضي يحيى بن أكثم. قال: فما جرى؟ قال: سألني عن الثقة المقدم من غلمان الخليل من هو؟ ومن الَّذي كان يوثق بعلمه؟ فقلت له: النضر بن شميل، وسيبويه، ومؤرج السدوسي.\nوروى الخطيب بسنده عن مؤرج السدوسي أنَّه قال: اسمي وكنيتي غريبان، اسمي مؤرج، والعرب تقول: أرَّجت بين القوم وأرَّشت إذا حرشت. وأنا أبو فيد، والفيد ورد الزعفران، ويقال: فاد الرجل يفيد فيدًا إذا مات.\nتوفي سنة (١٩٥ هـ) ويقال: مات بعد المائتين بالبصرة، وكان ذهب إلى خراسان. \"تاريخ بغداد\" للخطيب ١٣/ ٢٥٨، \"معجم الأدباء\" لياقوت ١٩/ ١٩٦، \"وفيات الأعيان\" لابن خلكان ٢/ ٢٠٨، \"سير أعلام النبلاء\" للذهبي ٩/ ٣٠٩، \"طبقات المفسرين\" للداودي ٢/ ٣٤١، \"طبقات المفسرين\" للأدرنوي (٣٥).\n[٨٧] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم، وفيه من لم أجده.\n(١) انظر: مصادر ترجمة المصنف الآتية.\nوالكتاب مطبوع بعنوان: \"تفسير غريب القرآن\". راجع: فهرس المراجع.\n(٢) أبو عثمان سعيد بن محمد الحيري ثقة صالح.\n(٣) أبو بكر محمد بن أحمد بن محمد بن يعقوب الجَرْجَرَائي المفيد. العالم الشهير، محدث جرجرايا.\nقال الخطيب البغدادي: حدثني محمد بن عبد الله عنه أنَّه قال: موسى بن هارون سماني المفيد. قال الذهبي: قلت: فهذِه العبارة أول ما استعملت لقبا في هذا الوقت قبل الثلاثمائة، والحافظ أعلى من المفيد في العرف، كما أن الحجة فوق الثقة. وهو حافظ، لكنه ضعيف. وصفه أبو نعيم بالحفظ، وارتحل إليه. =","vol":"2","page":163},{"text":"بجرجرايا (١) قال: نا أبو بكر أحمد بن مروان الدينوري القاضي بمصر (٢) قال: نا أبو محمد عبد الله بن مسلم بن قتيبة الدينوري (٣).\n_________\n= وقال الروياني: لم أر أحفظ من المفيد. وقال الماليني: كان المفيد رجلًا صالحًا. وقد حدَّث عنه البرقاني في \"صحيحه\" مع اعتذاره واعترافه بأنه ليس بحجة. وقال أبو الوليد الباجي: أنكرت علي أبي المفيد أسانيد ادَّعاها. وقال الذهبي: الشيخ الإمام المحدث الضعيف. وقال -أيضًا-: روى مناكير عن مجاهيل. . . وهو متهم. توفي سنة (٣٨٧ هـ).\n\"تاريخ بغداد\" للخطيب ١/ ٣٤٦، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٦٩، \"تذكرة الحفاظ\" للذهبي ٣/ ٩٧٩، \"ميزان الاعتدال\" للذهبي ٣/ ٤٦، \"لسان الميزان\" لابن حجر ٥/ ٤٥.\n(١) جَرْجرايا بفتح الجيم وسكون الراء الأولى بلد من أعمال النهروان الأسفل بين واسط وبغداد من الجانب الشرقي كانت مدينة وخربت مع ما خرب من النهروانات خرج منها جماعة من العلماء والشعراء.\n\"معجم البلدان\" لياقوت ٢/ ١٢٣.\n(٢) أبو بكر أحمد بن مروان الدِّينَورِي المالكي. الفقيه العلامة المحدث، ضعفه الدارقطني.\nقال ابن زُولاق: قدم مصر، وحدث بكتب ابن قتيبة وغيرها. قال الذهبي: لم أظفر بوفاة الدينوري، وأراها بعد الثلاثين وثلاثمائة.\n\"سير أعلام النبلاء\" للذهبي ١٥/ ٤٢٧، \"حسن المحاضرة\" للسيوطي ١/ ٢٠٨.\n(٣) أبو محمد عبد الله بن مسلم بن قتيبة الدينوري، وقيل: المروزي، العلامة الكبير، ذو الفنون، الكاتب، صاحب التصانيف، ومنها: \"غريب القرآن\" و\"غريب الحديث\" و\"مشكل القرآن\" ومشكل الحديث. نزل بغداد، وصنف وجمع، وبعُد صيته.\nقال الخطيب البغدادي: كان ثقة دينا فاضلا. وقال الذهبي: صدوق، قليل =","vol":"2","page":164},{"text":"[٨٩] وأخبرنا أبو القاسم الحسن بن محمد بن حبيب (١) لفظًا وقراءةً (٢) أخبرني أبو علي الحسين (بن محمد) (٣) بن موسى بن كعب الهروي (٤) بقراءتي عليه قال: قرأت علي عبد الله بن داود (٥) قال: قرأت على القتيبي (٦) (٧).\n\nمشكل قطرب (٨):\n[٩٠] أخبرني الأستاذ أبو القاسم الحسن بن محمد المفسر (٩)\n_________\n= الرواية. مات سنة (٢٧٦ هـ).\n\"الفهرست\" لابن النديم (ص ١٢٣)، \"تاريخ بغداد\" للخطيب ١٠/ ١٧٠، \"الفهرست\" لابن خير الإشبيلي (ص ٥٨)، \"سير أعلام النبلاء\" للذهبي ١٣/ ٢٩٦، \"ميزان الاعتدال\" للذهبي ٢/ ٥٥٣، \"لسان الميزان\" لابن حجر ٣/ ٣٥٧، \"بغية الوعاة\" للسيوطي ٢/ ٦٣، \"طبقات المفسرين\" للداودي ١/ ٢٤٥، \"طبقات المفسرين\" للأدرنوي (٦٤).\n[٨٨] الحكم على الإسناد:\nإسناده حسن.\n(١) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٢) في (ت): وقراءة عليه.\n(٣) ساقطة من (س).\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) عبد الله بن مسلم بن قتيبة صدوق، قليل الرواية.\n(٧) [٨٩] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم، وفيه من لم أجده.\n(٨) انظر: مصادر ترجمة قطرب الآتية.\n(٩) أبو القاسم الحبيبي قيل: كذبه الحاكم.","vol":"2","page":165},{"text":"بقراءتي عليه في شهور سنة إحدى وتسعين وثلاثمائة فأقر به، قال: أنا أبو القاسم عبد العزيز بن محمد بن النضر الفهري (١)، قال: قرأت علي أبي سعيد أحمد بن محمد بن زياد (٢) بن بشر الأعرابي (٣) بمكة: أخبركم أبو سعيد الحسن بن الحسين السُّكري (٤)، قال: أنا أبو جعفر محمد بن حبيب (٥)\n_________\n(١) لم أجده.\n(٢) تحرفت في (ج) إلى (ينال) بدل (زياد).\n(٣) أحمد بن محمد بن زياد بن بشر بن درهم العنزي. أبو سعيد بن الأعرابي، البصري الصوفي، نزيل مكة، وشيخ الحرم. الإمام المحدث.\nوثقه أبو عبد الرحمن السلمي، والخليلي، وغيرهما. وقال الذهبي: الإمام المحدث القدوة الصدوق الحافظ، شيخ الإسلام. وقال ابن حجر: الإمام الحافظ الثقة الصدوق الزاهد، له أوهام. توفي بمكة سنة (٣٤٠ هـ).\n\"طبقات الصوفية\" للسلمي (ص ٤٢٧)، \"الرسالة القشيرية\" للقشيري (٢٨)، \"المنتظم\" لابن الجوزي ١٤/ ٨٨، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٠٧، \"لسان الميزان\" لابن حجر ١/ ٣٠٨.\n(٤) من (ج). وفي باقي النسخ: (اليشكري) والمثبت هو الصواب.\nوهو: أبو سعيد الحسن بن الحسين بن عبد الله بن عبد الرحمن بن العلاء بن أبي صفرة بن الأمير المهلَّب بن أبي صفرة، الأزدي السُّكري النحوي، العلامة، البارع، شيخ الأدب، صاحب التصانيف.\nقال الخطيب البغدادي: كان ثقة دينا صادقًا، يقرئ القرآن، وانتشر عنه شيء كثير من كتب الأدب. توفي سنة (٢٧٥ هـ).\n\"تاريخ بغداد\" للخطيب ٧/ ٢٩٦، \"معجم الأدباء\" لياقوت ٨/ ٩٤، \"إنباه الرواة\" للقفطى ١/ ٢٩١، \"سير أعلام النبلاء\" للذهبي ١٣/ ١٢٦، \"بغية الوعاة\" للسيوطي ١/ ٥٠٢.\n(٥) في (ت): أبو جعفر بن محمد، وهو خطأ.","vol":"2","page":166},{"text":"أبي علي محمد بن المستنير قطرب (١) (٢).\n* * *\n_________\n= وهو: أبو جعفر محمد بن حبيب البغدادي. صاحب كتاب \"المحبَّر\" وغيره.\nقال محمد بن إسحاق: كان من علماء بغداد بالأنساب والأخبار واللغة والشعر والقبائل. وقال الخطيب البغدادي: حدث عن هشام بن محمد الكلبي، روى عنه محمد بن أحمد بن أبي عرابة، وأبو سعيد السكري. . . وكان عالما بالنسب وأخبار العرب، موثقا في روايته. ثم قال: بلغني عن أبي سعيد السكري قال: توفي محمد ابن حبيب يوم الخميس لسبع بقين من ذي الحجة سنة (٢٤٥ هـ) بِسُرَّ من رأى. \"الفهرست\" للنديم (ص ١٧١)، \"تاريخ بغداد\" للخطيب ٢/ ٢٧٧، \"المنتظم\" لابن الجوزي ١١/ ٣٣٥.\n(١) محمد بن المستنير، أبو علي البصري المعروف بقطرب. أحد العلماء بالنحو واللغة، أخذ عن سيبويه، وعن جماعة من علماء البصريين، ويقال: إن سيبويه لقبه (قطربًا) لمباكرته إياه في الأسحار، قال له يومًا: ما أنت إلَّا قطرب ليل. والقطرب دُويبة تدُبُّ ولا تفتر.\nكذَّبه أبو منصور الأزهري في مقدمة كتابه \"تهذيب اللغة\". وقال ثعلب: كان قطرب معتزليًا يقول بالقدر. وذكر عند ثعلب مرة فهجَّنه ولم يوثقه. وقال يعقوب بن السكِّيت: كتبت عنه قِمطرًا، ثم تبينت أنَّه يكذب في اللغة، فلم أذكر عنه شيئًا. بينما قال النديم والخطيب البغدادي: كان موثقًا فيما يحكيه. مات سنة (٢٠٦ هـ). وذكروا له مؤلفات كثيرة منها: \"معاني القرآن\" و\"إعراب القرآن\" و\"الرد على الملحدين في متشابه القرآن\".\nانظر: \"الفهرست\" للنديم (ص ٨٣)، \"إنباه الرواة\" للقفطي ٣/ ٢١٩، \"تاريخ بغداد\" للخطيب ٣/ ٢٩٨، \"وفيات الأعيان\" لابن خلكان ٣/ ٤٣٩، \"لسان الميزان\" لابن حجر ٥/ ٣٧٨، \"بغية الوعاة\" للسيوطي ١/ ٢٤٢، \"طبقات المفسرين\" للداودي ٢/ ٢٥٤، \"طبقات المفسرين\" للأدرنوي (٤١).\n(٢) [٩٠] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم، وفيه من لم أجده.","vol":"2","page":167},{"text":"مشكل القتيبي (١):\n[٩١] أنبأني أبو عثمان (٢) بن أبي بكر المقرئ (٣)، قال: أنا محمد ابن يعقوب الحافظ (٤)، قال: نا أبو بكر المالكي (٥) عن القتيبي (٦) (٧).\n[٩٢] وأخبرني أبو القاسم بن أبي بكر المكتب (٨) غير مرة، قال: أنا أبو علي الحسين (٩) بن محمد بن موسى الهروي (١٠) قال: أخبرنا عبد الله بن داود الأنصاري (١١) عن عبد الله بن مسلم القتيبي (١٢).\n_________\n(١) هو: ابن قتبية، والكتاب مطبوع باسم \"تأويل مشكل القرآن\". فهرس المراجع.\n(٢) في (ت): أبو جعفر، وهو خطأ.\n(٣) أبو عثمان سعيد بن محمد الحيري ثقة صالح.\n(٤) أبو بكر الجرجرائي ضعيف.\n(٥) أبو بكر أحمد بن مروان المالكي ضعفه الدارقطني.\n(٦) عبد الله بن مسلم بن قتيبة صدوق قليل الرواية.\n(٧) [٩١] الحكم على الإسناد:\nفيه الجرجرائي، ضعيف وأبو بكر المالكي ضعفه الدارقطني.\n(٨) أبو القاسم الحبيبي كذبه الحبيبي.\n(٩) في (ت): الحسن.\n(١٠) لم أجده.\n(١١) لم أجده.\n(١٢) [٩٢] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم، وفيه من لم أجده.","vol":"2","page":168},{"text":"كتب القراءات المجموعات\nقراءة الأنصاري (١):\n[٩٣] أنبأني أبو عبد الله محمد بن عبد الله بن محمد بن حمدويه ﵀ (٢)، قال: أنا أبو الحسن محمد بن الحسن بن الحسين بن منصور (٣)، قال: نا أبو شبيل عبيد الله بن عبد الرحمن بن واقد (٤)،\n_________\n(١) قال ابن عدي في كتابه \"الكامل\" ٥/ ٤: قرأ علينا إبراهيم بن علي العمري بالموصل، عن العباس بن الفضل الأنصاري قراءته التي صنفها بكتاب كبير. .\nوانظر ترجمة الأنصاري الآتية، وترجمة راويه عبد الرحمن بن واقد.\n(٢) أبو عبد الله الحاكم. الإمام الحافظ الثقة.\n(٣) أبو الحسن محمد بن الحسن بن الحسين بن منصور النيسابوري. الإمام الحافظ الحجة.\nقال الذهبي: جمع وصنف، وكان موصوفا بالصدق، والضبط. وقال -أيضًا-: كان ذا صدق وإتقان ومعرفة. وقال: ذكره الحاكم وعظَّمه.\nوقال ابن العماد: أثنى عليه خلق، وهو من الثقات. توفي سنة (٣٥٥ هـ).\n\"تذكرة الحفاظ\" للذهبي ٣/ ٨٨٥، \"سير أعلام النبلاء\" للذهبي ١٦/ ٦٦، \"طبقات الحفاظ\" للسيوطي (٨٢٤)، \"شذرات الذهب\" لابن العماد ٣/ ١١٧.\n(٤) عبيد الله بن عبد الرحمن بن واقد، أبو شبيل بن أبي مسلم الواقدي البغدادي الخُتَّلي.\nقال الخطيب البغدادي: كان ثقة. وقال ابن الجزري: شيخ مشهور، روى عن أبيه عن أحمد بن إبراهيم ورَّاق خلف، وعن أبيه عن الكسائي، وعن أحمد بن منصور عن الكسائي نفسه، وعن أبيه عن عباس بن الفضل باختياره، وبقراءة أبي عمرو، وعن خارجة عن نافع. توفي سنة (٢٩٨ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ٣٤٠، \"غاية النهاية\" لابن الجزري ١/ ٤٨٩.","vol":"2","page":169},{"text":"قال: حدثني أبي (١)، قال: حدثنا (العباس بن الفضل) (٢) الأنصاري.\n_________\n(١) عبد الرحمن بن واقد بن مسلم، أبو مسلم الواقدي العطَّار البغدادي.\nقال الدوري: دلَّني عليه ابن معين. وقال ابن الجنيد: سمعت ابن معين يقول: عبد الرحمن بن واقد أحفظ لكتاب عباس بن الفضل في القراءات من أبي موسى الهروي. وذكره ابن حبان في \"الثقات\".\nوقال ابن عدي: يحدث بالمناكير عن الثقات، ويسرق الحديث. وقال الذهبي: وثق.\nوقال ابن حجر: صدوق يغلط. مات سنة (٢٤٧ هـ).\n\"الثقات\" لابن حبان ٨/ ٣٨٣، \"الكامل\" لابن عدي ٤/ ٣١٨، \"تهذيب الكمال\" للمزي ١٧/ ٤٧٤، \"الكاشف\" للذهبي ٢/ ١٦٨، \"ميزان الاعتدال\" للذهبي ٢/ ٥٩٦، \"غاية النهاية\" لابن الجزري ١/ ٣٨١، \"تهذيب التهذيب\" لابن حجر ٦/ ٢٩٢، \"تقريب التهذيب\" لابن حجر (٤٠٦٣).\n(٢) من (ج). وفي بقية النسخ: الفضل بن عباس وهو خطأ.\nوهو: العباس بن الفضل الأنصاري الواقفي، أبو الفضل البصري، نزيل الموصل.\nالمقرئ، صاحب أبي عمرو بن العلاء.\nقال ابن معين: ليس بثقة، روى عن سعيد، عن قتادة، عن جابر بن زيد، عن ابن عباس: إذا كان سنة مائتين. . حديثا موضوعًا.\nوقال ابن المديني: ذهب حديثه. وقال أبو زرعة: كان لا يصدق. وقال أبو حاتم: منكر الحديث، ضعيف الحديث. وقال البخاري: منكر الحديث. وقال النسائي والعجلي: متروك. وقال الدارقطني: ضعيف.\nوقال ابن عدي: قرأ علينا إبراهيم بن علي العمري بالموصل، عن عبد الغفار بن عبد الله الموصلي، عن العباس بن الفضل الأنصاري قراءاته التي صنفها بكتاب كبير، وفيه حديث صالح مما يرويه، وقد أنكرت في رواياته أحاديث معدودة، وهو مع ضعفه يُكتب حديثه.\nوقال الذهبي: قرأ القرآن وجوده علي أبي عمرو بن العلاء، وبرع في معرفة الإدغام الكبير، وورد أنَّه ناظر الكسائي في الإمالة. عن أبي عمرو قال: لو لم يكن من أصحابي إلَّا عباس لكفاني. قلت: وإنما لم يشتهر؛ لأنه لم يجلس =","vol":"2","page":170},{"text":"قراءة خلف (١):\n[٩٤] أخبرنا أبو بكر محمد بن أحمد بن عبدوس الحيري المزكّي (٢) بقراءتي عليه في شهور سنتي (٣) أربع وخمس وتسعين وثلاثمائة فأقر به، قال: أنا أبو بكر محمد بن المؤمل بن الحسن (٤) ابن عيسى (٥) بقراءتي عليه، قال: نا الفضل بن محمد البيهقي\n_________\n= للإقراء، وما علمت أحدا قرأ عليه، إلَّا عامر بن عمر الموصلي أوقية، وهو ضعيف في الحديث.\nوقال ابن الجزري: أستاذ حاذق ثقة. . وله اختيار في القراءة. . روى القراءة عنه. . عبد الرحمن بن واقد. . وقال ابن حجر: متروك. توفي سنة (١٨٦ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٢٩٤، \"الضعفاء الصغير\" للبخاري (٢٨٥)، \"الضعفاء والمتروكين\" للنسائي (٤٠٦)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢١٢ \"الكامل\" لابن عدي ٥/ ٤، \"تهذيب الكمال\" للمزي ١٤/ ٢٣٩، \"معرفة القراء الكبار\" للذهبي ١/ ١٦١، \"الكاشف\" للذهبي ٢/ ٦١، \"ميزان الاعتدال\" للذهبي ٢/ ٣٨٥، \"غاية النهاية\" لابن الجزري ١/ ٣٥٣، \"تهذيب التهذيب\" لابن حجر ٥/ ١٢٦، \"تقريب التهذيب\" لابن حجر (٣٢٠٠).\n[٩٣] الحكم على الإسناد:\nفيه العباس بن الفضل صاحب القراءة، ضعيف.\n(١) انظر: مصادر ترجمته الآتية.\n(٢) أبو بكر محمد بن أحمد بن عبدوس النحوي لم يذكر بجرح أو تعديل.\n(٣) في جميع النسخ: (سنة)، والمثبت من (ت).\n(٤) في (ت): الحسين وهو خطأ.\n(٥) أبو بكر محمد بن المؤمل بن الحسن بن عيسى بن ماسَرْجِس النيسابوري.\nالإمام، رئيس نيسابور، أحد البلغاء والفصحاء، بنى دارًا للمحدثين، وأدرَّ عليهم الأرزاق. مات سنة (٣٥٠ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٦/ ٢٣.","vol":"2","page":171},{"text":"الشعراني (١)، قال: نا خلف بن هشام البزار (٢).\n_________\n(١) أبو محمد الفضل بن محمد بن المسيب الخراساني، النيسابوري الشَّعراني، البيهقي. الإمام الحافظ، المحدث الجوَّال المكثر.\nقال ابن أبي حاتم: تكلموا فيه. وقال ابن ماكولا: قرأ القرآن على خلف.\nوقال الحاكم: لم أر خلافًا بين الأئمة الذين سمعوا منه في ثقته وصدقه -رضوان الله عليه- وكان أديبا فقيهًا، عالمًا عابدًا، كثير الرحلة في طلب الحديث، فَهمًا، عارفًا بالرجال، تفرَّد برواية كتب لم يروها أحد بعده: \"التاريخ الكبير\" عن أحمد، \"التفسير\" عن سنيد، \"القراءات\" عن خلف، \"التنبيه\" عن يحيى بن أكثم، \"المغازي\" عن إبراهيم الحازمي، \"الفتن\" عن نعيم بن حماد. وقال مسعود السجزي: سألت الحاكم عن الفضل بن محمد، فقال: ثقة مأمون لم يطعن في حديثه بحجة. توفي سنة (٢٨٢ هـ).\n\"سؤالات السجزي للحاكم\" (ص ١٨٤)، \"المنتظم\" لابن الجوزي ١٢/ ٣٥١، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣١٧، \"ميزان الاعتدال\" للذهبي ٣/ ٣٥٨، \"طبقات الحفاظ\" للسيوطي (٦٣١).\n(٢) هو: خلف بن هشام بن ثعلب، وقيل: ابن طالب بن غُراب، أبو محمد البغدادي المقرئ البزار.\nأحد الأعلام، وأحد القرَّاء العشرة. وله اختيار في القراءات، وهو ثقة. حدَّث عنه مسلم في \"صحيحه\"، وأبو داود في \"سننه\"، وأحمد بن حنبل، وأبو زرعة الرازي. قال الذهبي: له اختيار في الحروف صحيح ثابت ليس بشاذ أصلا، ولا يكاد يخرج فيه عن القراءات السبع. توفي سنة (٢٢٩ هـ).\n\"الفهرست\" لا بن النديم (ص ٤٩)، \"تاريخ بغداد\" للخطيب ٨/ ٣٢٢، \"معرفة القراء الكبار\" للذهبي ١/ ٢٥٨، \"سير أعلام النبلاء\" للذهبي ١١/ ٥٧٦، \"غاية النهاية\" لابن الجزري ١/ ٢٧٢، \"النشر في القراءات العشر\" لابن الجزري ١/ ١٨٨، \"تقريب التهذيب\" لابن حجر (١٧٤٧)، \"طبقات المفسرين\" للداودي ١/ ١٦٣.\n[٩٤] الحكم على الإسناد:\nفيه شيخ المصنف، وشيخ شيخه، لم يذكرا بجرح ولا تعديل.","vol":"2","page":172},{"text":"قراءة أبي عبيد (١):\n[٩٥] أخبرنا الإمام أبو عبد الله محمد بن عبد الله بن محمد الحافظ (٢) بقراءتي عليه، قال: نا أبو عبد الله الحسين بن الحسن بن أيوب الطوسي (٣).\n[٩٦] وأخبرنا أبو حفص عمر بن أحمد بن محمد بن عمر الجُوري (٤) بها (٥)، قال: أنا أبو علي حامد بن محمد بن عبد الله الهروي (٦).\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ١١٣)، \"تاريخ بغداد\" للخطيب ١٢/ ٤٠٣، \"معرفة القراء الكبار\" للذهبي ١/ ١٧٠، \"سير أعلام النبلاء\" للذهبي ١٠/ ٤٩١. قال الذهبي: ولأبي عبيد كتاب في القراءات ليس لأحد من الكوفيين قبله مثله.\n(٢) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٣) أبو عبد الله الحسين بن الحسن بن أيوب الطوسي الأديب. الإمام الحافظ النحوي، الثقة الثبت.\nمن كبار أصحاب الحديث. أخذ كتب أبي عبيد عن علي بن عبد العزيز البغوي. توفي سنة (٣٤٠ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٥/ ٣٥٨، \"العبر\" للذهبي ٢/ ٥٩، \"طبقات الشافعية\" للسبكي ٣/ ٢٧١، \"شذرات الذهب\" لابن العماد ٣/ ٦٣.\n(٤) انظر: \"الإكمال\" لابن ماكولا ٣/ ١٠، \"الأنساب\" للسمعاني ٢/ ١١٥، \"التكملة\" لابن نقطة ٢/ ٣٩٥، \"معجم البلدان\" لياقوت ٢/ ١٨٢، \"توضيح المشتبه\" لابن ناصر الدين ٢/ ٥١٥، \"تبصير المنتبه\" لابن حجر ١/ ٣٦٩، \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (ص ٣٦٨، ٣٦٩).\n(٥) أي: بجور، وهي: بلدة من بلاد فارس وهي -أيضًا- محلة بنيسابور. والأقرب -هنا- أن تكون النسبة إلى المحلة.\n(٦) أبو علي حامد بن محمد بن عبد الله الهروي ثقة صدوق مكثر.","vol":"2","page":173},{"text":"[٩٧] وأخبرنا أبو محمد عبد الله بن حامد بن محمد الأصبهاني (١) بقراءتي عليه، قال: أنا أبو الحسن محمد بن محمد بن الحسن الكارزي (٢).\n[٩٨] وحدثنا أبو القاسم الحسن بن محمد بن الحسن النيسابوري (٣) لفظًا قال: أنا أبو بكر أحمد بن محمد بن (عبيد الله) (٤) الطاهري (٥)، قالوا: أنا علي بن عبد العزيز المكي (٦)، قال: أنا أبو عبيد (٧) القاسم بن سلام (٨) (٩).\n_________\n(١) عبد الله بن حامد الوزان لم يذكر بجرح أو تعديل.\n(٢) أبو الحسن الكارزي صحيح السماع مقبول.\n(٣) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٤) ساقط من (س).\n(٥) وفي (ج)، الطاهر بدل الطاهري. ولم أجده.\n(٦) أبو الحسن علي بن عبد العزيز البغوي صدوق.\n(٧) في (ت): أبو عبد الله.\n(٨) أبو عبيد القاسم بن سلام الإمام المجتهد الثقة الفاضل.\n(٩) [٩٥ - ٩٨] الحكم على الإسناد:\nالإسناد بمجموع طرقه حسن.","vol":"2","page":174},{"text":"قراءة أبي حاتم (١):\n[٩٩] حدثنا أبو القاسم الحسن بن محمد بن حبيب (٢) لفظًا، قال: أنا أبو بكر أحمد بن عبد الرحمن المروزي الفقيه (٣)، قال: أنا الحسن ابن علي بن نصر الطوسي (٤)، عن أبي حاتم سهل بن محمد السجستاني (٥).\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ٩٢)، \"سير أعلام النبلاء\" للذهبي ١٢/ ٢٦٩، \"طبقات المفسرين\" للداودي ١/ ٢١٢، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٤١٢، وقد رواه المصنف من طريقين. عن أبي حاتم، كما سيأتي.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) أحمد بن عبد الرحمن بن الفضل بن الحسن بن البختري، أبو بكر العجلي المروزي، ثم البغدادي، الدقَّاق، المعروف بالولي. المقرئ. المجود، الثقة. توفي سنة (٣٥٥ هـ).\n\"تاريخ بغداد\" للخطيب ٤/ ٢٤٩، \"معرفة القراء الكبار\" للذهبي ١/ ٣١٠، \"غاية النهاية\" لابن الجزري ١/ ٦٦.\n(٤) الحسن بن علي بن نصر بن منصور الطوسي، أبو علي، الإمام الحافظ المجود. قال أبو نعيم الأصبهاني: كان صاحب أصول، سمع \"الأنساب\" للسمعاني من الزبير بن بكار، والقراءات عن أبي حاتم، \"مسائل أحمد بن حنبل \"إسحاق\" عن إسحاق الكوسج.\nسئل ابن أبي حاتم عنه فقال: ثقة معتمد عليه. وقال الخليلي ثقة، عالم بهذا الشأن. توفي سنة (٣١٢ هـ).\n\"ذكر أخبار أصبهان\" لأبي نعيم ١/ ٣١٤، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٨٧، \"ميزان الاعتدال\" للذهبي ١/ ٥٠٩، \"لسان الميزان\" لابن حجر ٢/ ٢٣٢، \"طبقات الحفاظ\" للسيوطي (٧٥٢).\n(٥) في (ت): (السختياني). وهو تصحيف. =","vol":"2","page":175},{"text":"[١٠٠] وأخبرنا الخبَّازي (١)، قال: نا الجوهري (٢)، قال: أنا\n_________\n= وهو: أبو حاتم سهل بن محمد بن عثمان السجستاني، ثم البصري.\nالإمام العلامة، المقرئ النحوي اللغوي، صاحب التصانيف. ومنها: كتاب \"القراءات\" و\"إعراب القرآن\" و\"اختلاف المصاحف\". وغير ذلك.\nقال ابن الجزري: وأحسبه أول من صنف في القراءات. . . وله اختيار في القراءة. وذكره ابن حبان في \"الثقات\". وقال: وهو الَّذي صنف القراءات، وكانت فيه دعابة، غير أني اعتبرت حديثه فرأيته مستقيم الحديث، وإن كان فيه ما لا يتعَرى عنه أهل الأدب. وقال الذهبي وابن حجر: صدوق. توفي سنة (٢٥٥ هـ).\n\"الثقات\" لابن حبان ٨/ ٢٩٣، \"معجم الأدباء\" لياقوت ١١/ ٢٦٣، \"معرفة القراء الكبار\" للذهبي ١/ ٢١٩، \"سير أعلام النبلاء\" للذهبي ١٢/ ٢٦٨، \"الكاشف\" للذهبي ٢/ ٣٢٦، \"غاية النهاية\" لابن الجزري ١/ ٣٢٥، \"طبقات المفسرين\" للداودي ١/ ٢١٥.\n[٩٩] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم.\n(١) هو: علي بن محمد بن الحسن بن محمد أبو الحسين الخبَّازي -بمعجمة وموحدة ثقيلة وزاي- الجرجاني، نزيل نيسابور، وشيخ القراء بها، وهو الخبازي الكبير. قال ابن الجزري: إمام ثقة، مؤلف محقق. توفي بنيسابور سنة (٣٩٨ هـ).\n\"غاية النهاية\" لابن الجزري ١/ ٥٧٧، \"توضيح المشتبه\" لابن ناصر الدين ٢/ ٤٦٠.\n(٢) هو: محمد بن عبد الرحمن بن الفضل بن الحسن، أبو بكر الجوهري التميمي الخطيب. صاحب التفسير والقراءات. كذا قال أبو نعيم الأصبهاني.\nوقال ابن الجزري: شيخ معروف مقرئ، روى القراءة عرضًا عن: محمد بن أحمد بن الحسن الأشناني الكسائي، ويعقوب بن إبراهيم، روى القراءة عنه عرضًا: أبو الحسين علي بن محمد الخبازي، وعبد الله بن محمد الذراع. مات بعد سنة (٣٦٠ هـ).\n\"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٢٦٤، \"غاية النهاية\" لابن الجزري ٢/ ١٦٥، \"طبقات المفسرين\" للداودي ٢/ ١٨٤.","vol":"2","page":176},{"text":"الطوسي (١)، عنه (٢) (٣).\n[١٠١] وأنبأني ابن المقرئ (٤)، قال: أنا ابن (٥) الفناكي (٦)، قال: أنا الروداني (٧)، عنه.\n_________\n(١) أبو علي الحسن بن علي بن نصر الطوسي، ثقة.\n(٢) أي: عن أبي حاتم السجستاني. كما في الإسناد السابق.\n(٣) [١٠٠] الحكم على الإسناد:\nإسناده حسن.\n(٤) ابن المقرئ: هو محمد بن إبراهيم بن علي الأصبهاني المشهور بابن المقرئ، صاحب \"المعجم الكبير\".\nقال ابن مردويه: هو ثقة مأمون صاحب أصول. وقال أبو نعيم: محدث كبير، ثقة صاحب مسانيد. مات سنة (٣٨١ هـ).\n\"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٢٦٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٣٩٨، \"غاية النهاية\" لابن الجزري ٢/ ٤٥.\n(٥) ساقطة من (ج)، (ت).\n(٦) أبو القاسم جعفر بن عبد الله بن يعقوب بن الفناكي -بفتح الفاء والنون المشددة وبعد الألف كاف- الرازي.\nروى عن: أبي بكر الروياني وعبد الرحمن بن أبي خلف حاتم.\nوعنه: هبة الله اللالكائي، وأبو الفضل عبد الرحمن بن أحمد الرازي المقرئ قال الخليلي: موصوف بالعدالة وحسن الديانة، وهو آخر من حدث عن الزوياني، توفي سنة (٣٨٣ هـ).\n\"الإرشاد\" للخليلي ٢/ ٦٩١، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٣٠، \"تاريخ الإسلام\" للذهبي ٢٧/ ٦١، \"الوافي بالوفيات\" للصفدي ١١/ ١١١.\n(٧) أبو بكر محمد بن هارون الروياني صاحب المسند المشهور الإمام الحافظ الثقة، روى عن: أبي الربيع الزهراني، وإسحاق بن شاهين، وأبي زرعة الرازي، وابن وارة، وبندار، ويحيى بن حبيب، والربيع بن سليمان والمزني، وابن عبد الحكم =","vol":"2","page":177},{"text":"قراءة أبي معاذ (١):\n[١٠٢] سمعت أبا القاسم الحسن بن محمد السدوسي (٢) يقول: سمعت أبا بكر أحمد بن محمد (بن عبيد الله) (٣) الطاهري (٤) يقول: سمعت الحسن بن سفيان (٥) يقول: سمعت أبا نصر ليث بن\n_________\n= وغيرهم.\nوعنه أبو بكر الإسماعيلي، وإبراهيم بن أحمد القرميسيني وجعفر بن عبد الله بن فناكي وهو آخر من روى عنه.\nله تصانيف في الفقه والحديث، وثقه الخليلي، وقال: مات سنة (٣٠٧ هـ).\n\"الإرشاد\" للخليلي ٢/ ٨٠١، \"سير أعلام النبلاء\" للذهبي ٤/ ٥٠٧.\n[١٠٠] الحكم على الإسناد:\nإسناده حسن.\n(١) انظر: \"معجم الأدباء\" لياقوت ١٦/ ٢١٤، \"بغية الوعاة\" للسيوطي ٢/ ٢٤٥.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) ساقطة من (ش).\n(٤) لم أجده.\n(٥) الحسن بن سفيان بن عامر بن عبد العزيز، أبو العباس الشيباني الخراساني النسوي.\nقال ابن حبان: كان الحسن ممن رحل، وصنف، وحدث، علي تيقظ مع صحة الديانة والصلابة في السنة. وقال ابن أبي حاتم: كتب إليَّ، وهو صدوق.\nوقال الحاكم: كان الحسن بن سفيان -محدث خراسان في عصره- مقدما في الثبت، والكثرة، والفهم، والفقه، والأدب.\nوقال السمعاني: إمام متقن ورع حافظ.\nوقال الذهبي: الإمام الحافظ الثبت وقال: ثقةٌ مسند، ما علمت به بأسًا. . . وكان عديم النظير. توفي سنة (٣٠٣ هـ). =","vol":"2","page":178},{"text":"مقاتل (١) يقول: سمعت أبا معاذ الفضل بن خالد النحوي (٢) (٣).\n\nقراءة هارون (٤):\n[١٠٣] أخبرنا أبو الحسين علي بن محمد الجرجاني (٥)، قال: أنا\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٦، \"الأنساب\" للسمعاني ١/ ٢٧٠، ٥/ ٤٨٧، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٥٧، \"ميزان الاعتدال\" للذهبي ١/ ٤٩٢.\n(١) ليث بن مقاتل بن الليث، أبو نصر المرْسي الخراساني.\nذكره ابن الجزري في \"طبقات القراء\". وقال: روى الحروف عن أبي معاذ النحوي.\n\"غاية النهاية\" لابن الجزري ٢/ ٣٤، ٣٥.\n(٢) المروزي. مولى باهلة.\nذكره ابن أبي حاتم في \"الجرح والتعديل\". وقال: روى عن: عبيد بن سليمان، روى عنه: محمد بن علي بن الحسن بن شقيق، وعبد العزيز بن منيب أبو الدرداء، سمعت أبي يقول ذلك.\nوذكره ابن حبان في \"الثقات\". وقال ابن الجزري: روى القراءة عن خارجة بن مصعب، روى عنه القراءة محمد بن هارون النيسابوري، ومحمد بن عبد الحكم، والليث بن مقاتل بن الليث المرسي. مات قريبًا من سنة (٢١١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٦١ \"الثقات\" لابن حبان ٩/ ٥، \"الأنساب\" للسمعاني ٥/ ٤٦٧، \"غاية النهاية\" لابن الجزري ٢/ ٩، \"بغية الوعاة\" للسيوطي ٢/ ٢٤٥، \"معجم الأدباء\" لياقوت ١٦/ ٢١٤، \"طبقات المفسرين\" للداودي ٢/ ٢٨.\n(٣) [١٠٢] الحكم على الإسناد:\nفيه شيخ المصنف، قيل: كذبه الحاكم، وشيخ شيخه لم أجده.\n(٤) يبدو أنَّه لم يكن لهارون كتاب مؤلف في القراءات، بل كان له قراءة رواها الثعلبي عن طريق شيوخه؛ ولذا لم أجد من أشار إلى أنَّ له مؤلفًا في القراءات.\n(٥) أبو الحسين الخبازي الكبير إمام ثقة.","vol":"2","page":179},{"text":"أبو زرعة الطيب بن محمد الكشي (١) قال: نا أبو العباس الأزهري (٢).\n[١٠٤] وأنبأني محمد بن عبد الله بن حمدويه (٣) وعلى بن محمد ابن الحسن (٤)، قالا أنا أبو أحمد الحسين بن علي التميمي (٥)، قال: نا أبو العباس الأزهري (٦)\n_________\n(١) لم أجده.\n(٢) أبو العباس أحمد بن محمد بن الأزهر بن حريث السجزي الأزهري.\nضعفه الدارقطني، وقال: بلغني أن ابن خزيمة حسن الرأي فيه. وروى عنه ابن حبان، وتعجب من حفظه ومذاكرته، واتهمه. وقال ابن عدي: حدث بمناكير. وقال الذهبي: واه.\n\"المجروحين\" لابن حبان ١/ ١٦٣، \"الضعفاء والمتروكين\" للدارقطني (٦٤)، \"الكامل\" لابن عدي ١/ ٢٠٢، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٩٦، \"ميزان الاعتدال\" للذهبي ١/ ١٣٠، \"ديوان الضعفاء\" للذهبي (٩٥)، \"المغني في الضعفاء\" للذهبي ١/ ٨٦، \"لسان الميزان\" لابن حجر ١/ ٢٥٣، \"الكشف الحثيث\" لسبط ابن العجمي (١٠٠)، \"تنزيه الشريعة\" لابن عراق ١/ ٣٢.\n(٣) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٤) أبو الحسين الخبازي الكبير إمام ثقة.\n(٥) أبو أحمد الحسين بن علي بن محمد بن يحيى التميمي النيسابوري، ويقال له: حُسَينك. ويقال له -أيضًا-: ابن مُنَيْنَة.\nروى عنه أبو بكر البرقاني وقال: كان ثقة جليلا حجةً. وقال -أيضًا-: كان من أثبت الناس وأنبلهم. وقال الخطيب: كان ثقة حجة. وقال الحاكم: الغالب على سماعاته الصدق. توفي سنة (٣٧٥ هـ).\n\"تاريخ بغداد\" للخطيب ٨/ ٧٤، \"المنتظم\" لابن الجوزي ١٤/ ٣١٢، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٠٧، \"نزهة الألباب\" لابن حجر ١/ ٢٠٣، \"طبقات الحفاظ\" للسيوطي (٨٧٩).\n(٦) أبو العباس الأزهري ضعيف.","vol":"2","page":180},{"text":"عن هارون بن حاتم المقرئ (١) (٢).\n\nقراءة القُطَعي (٣):\n[١٠٥] أخبرني ابن المقرئ (٤) أن أحمد بن إسماعيل بن يحيى الأزدي (٥)\n_________\n(١) هارون بن حاتم أبو بشر الكوفي البزاز.\nكتب عنه أبو زرعة الرازي، ثم أمسك عن الرواية عنه. وقال أبو حاتم -وقد سئل عنه-: أسأل الله السلامة.\nوذكره ابن حبان في \"الثقات\". وقال النسائي: ليس بثقة. وذكر الذهبي من مناكيره حديث: \"النظر إلى وجه علي عبادة\". قال: وهذا باطل. وذكر الذهبي هذا الحديث في موضع آخر، وقال: لعله من وضع هارون. وقال ابن الجزري: مقرئ مشهور ضعَّفوه. توفي سنة (٢٤٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٨٨، \"ميزان الاعتدال\" للذهبي ٤/ ٢٨٢، \"المغني في الضعفاء\" للذهبي ٢/ ٤٦٨، \"ديوان الضعفاء\" للذهبي (٤٤٢٣)، \"غاية النهاية\" لابن الجزري ٢/ ٣٤٥، \"الكشف الحثيث\" لسبط ابن العجمي (٨١٢)، \"لسان الميزان\" لابن حجر ٦/ ١٧٧.\n(٢) [١٠٣ - ١٠٤] الحكم على الإسناد:\nإسناده ضعيف، وهارون صاحب القراءة ضعفوه.\n(٣) من (ج). وفي باقي النسخ: (القطيعي). وما في (ج) هو الموافق لما في مصادر الترجمة، كما سيأتي.\nانظر: \"تاريخ التراث العربي\" لفؤاد سزكين ١/ ٢٧.\n(٤) لم يتبين لي من هو.\n(٥) أحمد بن إسماعيل بن يحيى بن خازم الأزدي النيسابوري الإسماعيلي.\nسمع: أحمد بن إبراهيم بن عبد الله، وعبد الله بن محمد بن شيرويه، وعبد الله بن محمود، وعنه: الحاكم، وأبو حازم العبدوي وغيرهما. توفي سنة (٣٥٨ هـ).\n\"الإكمال\" لابن ماكولا ٢/ ٢٩١، \"تاريخ الإسلام\" للذهبي ٢٦/ ١٧٣.","vol":"2","page":181},{"text":"أخبرهم (١) قال: أنا عمر (٢) بن محمد بن بُجير (٣) قال: أنا محمد بن يحيى القُطَعي (٤) (٥).\n* * *\n_________\n(١) في (ج): (أخبره).\n(٢) في (ت): (عمرو).\n(٣) أبو حفص عمر بن محمد بن بجير: إمام حافظ ثبت.\n(٤) من (ج). وفي باقي النسخ: (القطيعي).\nوهو: محمد بن يحيى بن أبي حزْم القُطَعي -بضم القاف، وفتح الطاء، وكسر العين- أبو عبد الله البصري، واسم أبي حزم: مهران، ويقال: عبد الله.\nقال أبو حاتم: صالح الحديث، صدوق. وذكره ابن حبان في \"الثقات\". وقال مسلمة: بصري ثقة.\nوقال الذهبي: ثفة. وقال ابن حجر: صدوق. وقال ابن الجزري: إمام مقرئ مؤلف متصدر. وذكر الداودي أن له مصنفا بعنوان: \"لغات القرآن\". توفي سنة (٢٥٣).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٢٤ \"الثقات\" لابن حبان ٩/ ١٠٦، \"تهذيب الكمال\" للمزي ٢٦/ ٦٠٨، \"الكاشف\" للذهبي ٣/ ٩٤، \"غاية النهاية\" لابن الجزري ٢/ ٢٧٨، \"تهذيب التهذيب\" لابن حجر ٩/ ٥٠٨، \"تقريب التهذيب\" لابن حجر (٦٤٢٢)، \"طبقات المفسرين\" للداودي ٢/ ٢٦٧.\n(٥) [١٠٥] الحكم على الإسناد:\nشيخ المصنف لم يتبين لي من هو، وشيخ شيخه لم يذكر بجرح ولا تعديل.","vol":"2","page":182},{"text":"سبع ابن مجاهد (١):\n[١٠٦] أخبرنا الإمام أبو بكر محمد بن محمد بن أحمد بن عثمان البغدادي (٢) قراءة عليه، والشيخ أبو علي زاهر بن أحمد السَّرخسي (٣) كتابةً قالا: أنا أبو بكر أحمد بن موسى (٤) بن العباس بن مجاهد إمام\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ٤٩)، \"الفهرست\" لابن خير الإشبيلي (ص ١٢٣)، \"معرفة القراء الكبار\" للذهبي ١/ ٢٩٦، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٧٢، \"معجم المؤلفين\" لرضا كحالة ١/ ٣١٥، ومصادر الترجمة. والكتاب مطبوع. راجع فهرس المراجع.\nوقد رواه المصنف من ثلاثة طرق عن ابن مجاهد، كما سيأتي.\n(٢) هو: أبو بكر محمد بن محمد بن أحمد بن عثمان الطِّرازي -بكسر الطاء المهملة، وفتح الراء، وفي آخرها الزاي- البغدادي المقرئ، نزيل نيسابور.\nقال الحاكم: كان من القراء المتجردين، ومن المذكورين بحفظ الحديث، خالف الأئمة في آخر عمره في أحاديث حدث بها من حفظه وفروعه.\nوقال الخطيب: ذاهب الحديث، روى مناكير وأباطيل. وقال ابن الجزري: مقرئ محقق كامل، أخذ القراءة عرضا على ابن مجاهد. توفي سنة (٣٨٥ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ٢٢٥، \"الأنساب\" للسمعاني ٤/ ٥٦، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٦٦، \"ميزان الاعتدال\" للذهبي ٤/ ٢٨، \"غاية النهاية\" لابن الجزري ٢/ ٢٣٧، \"لسان الميزان\" لابن حجر ٥/ ٣٦٣.\n(٣) أبو علي زاهر بن أحمد بن محمد بن عيسى السَّرْخسي. الإمام العلامة، فقيه خراسان، شيخ القرَّاء والمحدثين.\nقال الحاكم: هو أبو علي السَّرخسي الشافعي، شيخ عصره بخراسان. . . وكان قد قرأ علي أبي بكر بن مجاهد. . وكانت كتبه تَرِد عليَّ على الدوام. توفي سنة (٣٨٩ هـ). \"الأنساب\" للسمعاني ٣/ ٢٤٤، \"المنتظم\" لابن الجوزي ٥/ ١٥، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٧٦، \"غاية النهاية\" لابن الجزري ١/ ٢٨٨.\n(٤) في (س) و(ش): محمد. وهو خطأ.","vol":"2","page":183},{"text":"عصره. (١)\n[١٠٧] وأخبرنا أبو عثمان الزعفراني (٢) بقراءتي عليه قال: أنا أبو حفص الكتاني (٣) قال: أنا ابن مجاهد (٤).\n[١٠٨] وأخبرني ابن المقرئ (٥) قال: أنا أبو بكر المفيد (٦) وطلحة الشاهد (٧)\n_________\n(١) أبو بكر أحمد بن موسى بن العباس بن مجاهد البغدادي. الإمام المقرئ المحدث النحوي. مصنف كتاب \"السبعة\" شيخ الصنعة، وأول من سبع السبعة.\nقال أبو عمرو الداني: فاق ابن مجاهد سائر نظائره مع أتساع علمه، وبراعة فهمه، وصدق لهجته، وظهور نسكه. وقال الخطيب البغدادي: كان ثقة مأمونًا. توفي سنة (٣٢٤ هـ).\n\"تاريخ بغداد\" للخطيب ٥/ ١٤٤، \"المنتظم\" لابن الجوزي ١٣/ ٣٥٧، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٧٢، \"معرفة القراء الكبار\" للذهبي ١/ ٢٦٩، \"طبقات الشافعية\" للسبكي ٣/ ٥٧، \"غاية النهاية\" لابن الجزري ١/ ١٣٩.\n(٢) أبو عثمان سعيد بن محمد الحيري ثقة صالح.\n(٣) أبو حفص عمر بن إبراهيم بن أحمد بن كثير البغدادي الكتاني.\nقرأ على ابن مجاهد، وسمع منه كتابه \"السبعة\". وهو مقرئ محدث ثقة. توفي سنة (٣٩٠ هـ).\n\"تاريخ بغداد\" للخطيب ١١/ ٢٦٩، \"الأنساب\" للسمعاني ٥/ ٣١، ٣٢، \"المنتظم\" لابن الجوزي ١٥/ ٢١، \"غاية النهاية\" لابن الجزري ١/ ٥٨٧.\n(٤) أبو بكر بن مجاهد ثقة مأمون.\n(٥) لم يتبين لي من هو.\n(٦) أبو بكر الجرجرائي ضعيف.\n(٧) طلحة بن محمد بن جعفر الشاهد، أبو القاسم البغدادي المقرئ.\nغلام ابن مجاهد، ووراقه. أخذ القراءة عرضًا وسماعًا عن ابن مجاهد. قال ابن =","vol":"2","page":184},{"text":"وابن البواب (١) قالوا: أنا ابن مجاهد (٢).\nوفي رواية الطِّرازي وطلحة الشاهد (٣) زيادات كثيرة ليست في غيرها.\n* * *\n_________\n= أبي الفوارس: كان طلحة سيئ الحال في الحديث، وكان يذهب إلى الاعتزال ويدعو إليه.\nوقال الأزهري: ضعيف في روايته، وفي مذهبه. وقال الذهبي: صحيح السماع.\nوقال ابن الجزري: لم يكن بمتقن، إلَّا أنَّه صحيح القراءة. مات سنة (١٨٠ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ٤٥١، \"ميزان الاعتدال\" للذهبي ٢/ ٣٤٢، \"سير أعلام النبلاء\" للذهبي ٦/ ٣٩٦، \"غاية النهاية\" لابن الجزري ١/ ٣٤٢، \"لسان الميزان\" لابن حجر ٣/ ٢١٢.\n(١) ابن البوَّاب: عبيد الله بن أحمد بن يعقوب بن عبيد الله، أبو الحسين المقرئ، يعرف بابن البواب.\nوثقه الأزهري. وقال ابن الجزري: مقرئ ثقة. توفي سنة (٣٧٦ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ٣٦٢، \"سير أعلام النبلاء\" للذهبي ١٦/ ٣٦٩، \"غاية النهاية\" لابن الجزري ١/ ٤٨٦.\n(٢) [١٠٦ - ١٠٨] الحكم على الإسناد:\nفيه من لم أجده، وفيه من لم يذكر بجرح ولا تعديل.\n(٣) من (ت).","vol":"2","page":185},{"text":"سبع النقاش (١):\n[١٠٩] أخبرني ابن (٢) عصمة أنا ابن مهران (٣) قال: أنا أبو بكر محمد بن الحسن الموصلي المقرئ المعروف بالنقاش (٤).\n_________\n(١) انظر: مصادر ترجمة النقاش الآتية.\n(٢) في (ج): أبو.\nوهو: أبو القاسم طاهر بن علي بن الحسين بن محمد بن عصمة الصوفي، المقرئ. من وجوه أصحاب الإمام ابن مهران، قرأ للعشرة عليه.\n\"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (٨٥٣)، \"غاية النهاية\" لابن الجزري ١/ ٣٤١.\n(٣) أبو بكر أحمد بن الحسين بن مهران الأصبهاني الأصل، النيسابوري، المقرئ، مصنف كتاب \"الغاية في القراءات\" وسيرويه الثعلبي قريبًا، وكتاب \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني كلاهما في القراءات.\nقال أبو عبد الله الحاكم: كان إمام عصره في القراءات، وكان أعبد من رأينا من القُرَّاء. وقال ابن الجزري: ضابط محقق، ثقة صالح، مجاب الدعوة. توفي سنة (٣٨١ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٦/ ٤٠٦، \"العبر\" للذهبي ٢/ ١٥٧، \"غاية النهاية\" لابن الجزري ١/ ٤٩، \"النشر في القراءات العشر\" لابن الجزري ١/ ٣٤، \"شذرات الذهب\" لابن العماد ٣/ ٢٢٠، \"هدية العارفين\" لإسماعيل البغدادي ٥/ ٦٧.\n(٤) أبو بكر محمد بن الحسن بن زياد بن هارون الموصلي، ثم البغدادي، المقرئ المفسر، أحد الأعلام. صاحب المصنفات في القراءات والتفسير.\nقال أبو عمرو الداني: النقاش، جائز القول، مقبول الشهادة. وقال الخطيب البغدادي: كان النقاش عالمًا بالحروف، حافظًا للتفسير، صنف التفسير، وكتبًا في القراءات وغيرها، وسافر شرفًا وغربًا، وكتب بمصر والشام والجزيرة، والجبال، وخراسان، وما وراء النهر، وفي حديثه مناكير، بأسانيد مشهورة. =","vol":"2","page":186},{"text":"كتاب الأنوار (١):\n[١١٠] أنبأني أبو محمد عبد السلام بن أحمد بن داود بن عبد الصمد الهاشمي البغدادي (٢)، قال: قُرئ علي شيخنا أبي بكر\n_________\n= وقال الذهبي: شيخ المقرئين، علي ضعف فيه. وقال: وهو في القراءات أقوى منه في الروايات. ثم قال: قلت: قد اعتمد الداني في \"التيسير\" علي رواياته للقراءات، فالله أعلم، فإن قلبي لا يسكن إليه، وهو عندي متهم، عفا الله عنه. وقال -أيضًا-: ومع جلالته ونبله فهو متروك الحديث، وحاله في القراءات أمثل. وقال الذهبي -أيضًا-: وهو مع علمه وجلالته ليس بثقة، وخيار من أثنى عليه أبو عمرو الداني، فقبِله وزكَّاه. وقد وصف ابن الجزري قول الذهبي هذا بأنه مبالغة، وقال: قلت: وناهيك بالداني سِيَّما في رجال القراءة. توفي ابن النقاش سنة (١٣٥ هـ).\n\"الفهرست\" لابن النديم (ص ٥٢)، \"تاريخ بغداد\" للخطيب ٢/ ٢٠١، \"معرفة القراء الكبار\" للذهبي ١/ ٢٩٤، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٧٣، \"تذكرة الحفاظ\" للذهبي ٣/ ٩٠٨، \"ميزان الاعتدال\" للذهبي ٣/ ٥٢٠، \"غاية النهاية\" لابن الجزري ٢/ ١١٩، \"طبقات المفسرين\" للداودي ٢/ ١٣١.\n[١٠٩] الحكم على الإسناد:\nالنقاش صاحب القراءة ضعف في الحديث، وحاله في القراءة أمثل.\n(١) انظر: \"الفهرست\" لابن النديم (ص ٥٢)، \"تاريخ بغداد\" للخطيب ٢/ ٢٠٦، \"طبقات المفسرين\" للداودي ٢/ ١٢٨، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٤٧.\nقال الخطيب البغدادي: كان ابن مقسم من أحفظ الناس لنحو الكوفيين وأعرفهم بالقراءات، وله في التفسير ومعاني القرآن كتاب جليل سماه: \"كتاب الأنوار\". وبعضهم سماه: \"الأنوار في تفسير القرآن\". وسماه بعضهم: \"الأنوار في علوم القرآن\".\n(٢) لم أجده.","vol":"2","page":187},{"text":"محمد بن الحسن (١) بن مقسم العطار النحوي (٢) بعض كتاب \"الأنوار\" وسمعته، وأجاز لنا الباقي (٣).\n\nكتاب الغاية (٤):\n[١١١] قرأت علي أبي سهل عبد الرحيم بن أحمد (بن محمد) (٥) ابن إبراهيم الضرير (٦)، وعلى أبي إسحاق إبراهيم بن أحمد بن عبد الله ابن جعفر (٧)، وعلى أبي (٨) القاسم طاهر بن علي بن الحسين (٩) قالوا: قرأنا علي أبي بكر أحمد بن الحسين بن مهران (١٠) ﵀.\n_________\n(١) في (ت): محمد بن القاسم. وهو خطأ. مقرئ ثقة.\n(٢) أبو بكر ابن مقسم العطار تكلموا فيه.\n(٣) [١١٠] الحكم على الإسناد:\nشيخ المصنف لم أجده، وابن مقسم العطار صاحب الكتاب تكلم فيه.\n(٤) الكتاب مطبوع. انظر: فهرس المراجع.\n(٥) ساقطة من (ج).\n(٦) لم أجده.\n(٧) إبراهيم بن أحمد بن عبد الله بن جعفر، المستملي المقرئ، الهمذاني الأعور.\nروى عنه الحاكم أبو عبد الله، وذكره في \"تاريخ نيسابور\" فقال: ورد نيسابور غير مرة، ثم سكنها بعد وفاة الأصم، ثم انتقل في آخر عمره إلى همذان، وتوفي بها سنة (٣٥٥ هـ)، كتب بالعراق وخراسان بعد سنة (٣٣٠ هـ)، وكان أعور صالحًا، ثبتًا في الحديث. ويحتاج أمره إلى تحرير، فوفاته المذكورة في وقت يصعب أن يكون فيه شيخًا للثعلبي. وانظر: \"الأنساب\" للسمعاني ١/ ١٩٢.\n(٨) في (ت): ابن القاسم.\n(٩) أبو القاسم طاهر بن علي ابن عصمة لم يذكر بجرح أو تعديل.\n(١٠) أبو بكر ابن مهران المقرئ وثقه ابن الجزري.\n[١١١] الحكم على الإسناد:\nإسناده حسن من طريق أبي إسحاق الأعور.","vol":"2","page":188},{"text":"[كتب التاريخ والمغازي] (١)\nكتاب المبتدأ (٢):\n[١١٢] أنبأني أبو نعيم عبد الملك بن الحسن (٣) بن محمد بن إسحاق الأزهري (٤)، وأبو عبد الله محمد بن عبد الله بن محمد الضبي (٥)، وأبو الحسن علي بن محمد بن علي المقرئ (٦) قالوا: أنا أبو محمد (٧) الحسن بن محمد بن إسحاق بن الأزهر ابن أخت أبي\n_________\n(١) زيادة ليست في النسخ الخطية، والمقام يقتضيها.\n(٢) انظر: \"الفهرست\" لابن النديم (ص ١٥٠)، \"معالم التنزيل\" للبغوي ١/ ٣٠، \"وفيات الأعيان\" لابن خلكان ٥/ ٢٩.\n(٣) في (ت): الحسين وهو خطأ.\n(٤) أبو نعيم عبد الملك بن الحسن بن محمد بن إسحاق بن الأزهر الأزهري الإسفراييني. الشيخ العالم، مُسند خراسان.\nقال الحافظ عبد الغافر بن إسماعيل الفارسي: كان أبو نعيم هذا رجلا صالحًا ثقةً، حضر إلى نيسابور في آخر عمره، ولم يُعهد بعد ذلك المجلس مثله لقراءة الحديث كما حدثنا الثقات، وعاد إلى إسفرايين، وذلك في سنة تسع وثلاثمائة. وقال الحاكم: رأيت سماعاته التي نظرت فيها صحيحة وقد خرجت عنه في \"الصحيح\". وقال الذهبي: كان صالحًا ثقةً. توفي سنة (٤٠٠ هـ).\n\"الأنساب\" للسمعاني ١/ ١٤٤، \"العبر\" للذهبي ٢/ ١٩٧، \"سير أعلام النبلاء\" للذهبي ١٧/ ٧١، \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (١٠٧٤).\n(٥) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٦) في (ت): أبو محمد الحسن بن علي بن محمد وهو خطأ.\nوهو: ابن السقا الإسفراييني، القاضي، من أولاد أئمة الحديث.\n(٧) في (ت): سقط اسم (محمد)، فأصبحت: (أبو الحسن بن محمد).","vol":"2","page":189},{"text":"عوانة (١) قال: أنا أبو الحسن محمد بن أحمد بن البراء العبدي (٢) سنة ثمان وثمانين ومائتين قال: قرأت (٣) علي أبي عبد الله عبد المنعم بن إدريس (٤)\n_________\n(١) أبو محمد الحسن بن محمد بن إسحاق بن إبراهيم الأزهري الإسفراييني.\nقال أبو عبد الله الحاكم: كان محدث عصره، ومن أجود الناس أصولا. وقال الذهبي: الإمام الحافظ المجود، المحدث، الثقة، الرَّحَّال. توفي سنة (٣٤٦ هـ). \"الأنساب\" للسمعاني ١/ ١٢٤، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٣٥، ١٦/ ٥٠، \"العبر\" للذهبي ٢/ ٧٣، \"شذرات الذهب\" لابن العماد ٣/ ٨٢.\n(٢) أبو الحسن محمد بن أحمد بن البراء بن المبارك العبدي البغدادي، قال الخطيب وغيره: ثقة. وقال ابن الجزري: مقرئ ثقة مشهور. مات سنة (٢٩١ هـ).\n\"تاريخ بغداد\" للخطيب ١/ ٢٨١، \"المنتظم\" لابن الجوزي ١٣/ ٢٨، \"غاية النهاية\" لابن الجزري ٢/ ٥٦، \"شذرات الذهب\" لابن العماد ٢/ ٣٨١.\n(٣) في (ج) \" قرأنا.\n(٤) أبو عبد الله عبد المنعم بن إدريس اليماني.\nقال الإمام أحمد: كان يكذب علي وهب بن منبه. وقال -أيضًا-: لم يسمع من أبيه شيئًا. وقال يحيى بن معين: الكذاب الخبيث. قيل له: يا أبا زكريا بم عرفته؟ قال: حدثني شيخ صدوق أنَّه رآه في زمن أبي جعفر يطلب هذِه الكتب من الوراقين، وهو اليوم يدعيها. فقيل له: إنه يروي عن معمر، فقال: كذاب.\nوقال ابن المديني: ليس بثقة أخذ كتبًا فرواها. وقال البخاري: ذاهب الحديث.\nوقال ابن حبان: يضع الحديث علي أبيه وعلى غيره.\nوقال الساجي: كان يشتري كتب السيرة فيرويها، ما سمعها من أبيه ولا بعضها.\nوقال الفلاس: متروك أخذ كتب أبيه فحدث بها، ولم يسمع من أبيه شيئًا.\nوقال الذهبي: مشهور قصَّاص، ليس يعتمد عليه، تركه غير واحد.\nمات سنة (٢٢٨ هـ).\n\"التاريخ الصغير\" للبخاري ١/ ١٨٠، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٦٧، =","vol":"2","page":190},{"text":"(عن أبيه) (١) عن وهب بن منبه (٢) (٣).\n_________\n= \"المجروحين\" لابن حبان ٢/ ١٥٧، \"الكامل\" لابن عدي ٥/ ٣٣٧، \"تاريخ بغداد\" للخطيب ١١/ ١٣١، \"ميزان الاعتدال\" للذهبي ٢/ ٦٦٨، \"لسان الميزان\" لابن حجر ٤/ ٧٣، \"تنزيه الشريعة\" لابن عراق ١/ ٨٢.\n(١) سقطت من (ج).\nوأبوه هو: إدريس بن سنان اليماني، أبو إلياس الصنعاني، ابن بنت وهب بن منبه، والد عبد المنعم.\nقال ابن معين: يكتب من حديثه الرقاق. وقال ابن عدي: ليس له كثير رواية، وأحاديثه معدودة، وأرجو أنَّه من الضعفاء الذين يكتب حديثهم. وقال الدارقطني: متروك، وقال ابن حبان في \"الثقات\". يتقى حديثه من رواية ابنه عبد المنعم. وقال ابن حجر: ضعيف من السابعة.\n\"الثقات\" لابن حبان ٤/ ٥٢، \"الكامل\" لابن عدي ١/ ٣٦٦، \"الضعفاء والمتروكين\" للدارقطني (١٢٣)، \"تهذيب الكمال\" للمزي ٢/ ٢٩٨، \"ميزان الاعتدال\" للذهبي ١/ ١٦٩، \"المغني في الضعفاء\" للذهبي ١/ ١٠٠، \"ديوان الضعفاء\" للذهبي (٢٩٢)، \"ذيل الكاشف\" لابن العراقي (٤٢)، \"تهذيب التهذيب\" لابن حجر ١/ ١٩٤، \"تقريب التهذيب\" لابن حجر (٢٩٦).\n(٢) وهب بن منبه بن كامل اليماني، أبو عبد الله الأَبْنَاوي -بفتح الهمزة وسكون الموحدة بعدها نون- الإمام العلامة الإخباري القصصي. ثقة.\nقال الذهبي: روايته للمسند قليلة، وإنما غزارة علمه في الإسرائيليات، ومن صحائف أهل الكتاب. توفي بعد سنة (١١٠ هـ).\n\"الطبقات الكبرى\" لابن سعد ٥/ ٥٤٣، \"الطبقات\" لخليفة بن خياط (٢٦٥٢)، \"حلية الأولياء\" لأبي نعيم ٤/ ٢٧، \"تهذيب الكمال\" للمزي ٣١/ ١٤٠، \"سير أعلام النبلاء\" للذهبي ٤/ ٥٤٤، \"تهذيب التهذيب\" لابن حجر ١١/ ١٦٦، \"تقريب التهذيب\" لابن حجر (٧٥٣٥)، \"طبقات الحفاظ\" للسيوطي (٩٢).\n(٣) [١١٢]، الحكم على الإسناد:\nفيه عبد المنعم، كذاب.","vol":"2","page":191},{"text":"كتاب المغازي (١):\n[١١٣] أخبرنا الإمام أبو عبد الله محمد بن عبد الله (٢) الحافظ قراءة عليه، قال: نا أبو العباس محمد بن يعقوب بن يوسف المعقلي (٣)، قال: نا أحمد بن عبد الجبار العطاردي (٤)\n_________\n(١) انظر: \"الفهرست\" لابن النديم (ص ١٤٨)، \"معالم التنزيل\" للبغوي ١/ ٣٠، \"الفهرست\" لابن خير الإشبيلي (ص ٢٠٠)، \"مفتاح السعادة\" لطاش كبرى زادة ٢/ ٥٥٣، \"كشف الظنون\" لحاجي خليفة ٢/ ١٧٤٦، \"هدية العارفين\" لإسماعيل البغدادي ٦/ ٧ ومصادر ترجمته الآتية.\nوكتاب \"المغازي\" لابن إسحاق غير موجود اليوم، إلَّا أن الذين أتوا بعده من المؤرخين نقلوا إلينا نصوصًا من هذا الكتاب، ورووا لنا مرويات منه، مثل ابن سعد، وابن جرير، وابن الأثير، وابن كثير.\nوقد قام ابن هشام بتهذيبه في كتابه المشهور المطبوع \"سيرة ابن هشام\".\nوها هو الثعلبي ﵀ يروي هذا الكتاب من ثلاثة طرق عن ابن إسحاق، ويحفظ لنا عددًا من نصوص هذا الكتاب. لينضم إلى مجموعة الكتب الأخرى المفقودة التي حفظها لنا هذا التفسير.\n(٢) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٣) أبو العباس المعقلي الأموي الأصم ثقة.\n(٤) في (ت): العطار وهو خطأ.\nوهو: أحمد بن عبد الجبار بن محمد بن عمير بن عطارد التميمي العُطاردي، أبو عمر الكوفي. مختلف فيه.\nحدث بـ \"المغازي\" لابن إسحاق عن يونس بن بكير عنه.\nقال أبو حاتم: ليس بالقوي. وقال ابن عدي: رأيتهم مجمعين علي ضعفه، ولا أرى له حديثًا منكرًا، إنما ضعفوه لأنه لم يلق الذين يحدث عنهم.\nوقال الدارقطني: لا بأس به، قد أثنى عليه أبو كريب، واختلف فيه شيوخنا، ولم يكن من أصحاب الحديث. وقال أبو العباس الأصم: سمعت أبا عبيدة السَّري بن =","vol":"2","page":192},{"text":"قال: نا يونس بن بكير (١) عن محمد بن إسحاق بن يسار المدني (٢).\n_________\n= يحيى -وسأله أبي عن العطاردي- فوثَّقه.\nقال الذهبي: ومما يُقوي أنَّه صدوق في باب الرواية: أنَّه روى أوراقًا من \"المغازي\" بنزول عن أبيه، عن يونس بن بكير، وقد أثنى عليه الخطيب، وقوَّاه، واحتج به البيهقي في تصانيفه. وقال أيضًا: مختلف فيه وحديثه مستقيم. وقال ابن حجر: ضعيف. وسماعه \"السيرة\" صحيح. توفي سنة (٢٧٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٦٢، \"الكامل\" لابن عدي ١/ ١٩١، \"تاريخ بغداد\" للخطيب ٤/ ٢٦٢، \"تهذيب الكمال\" للمزي ١/ ٣٧٨، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٥، \"ميزان الاعتدال\" للذهبي ١/ ١١٢، \"ديوان الضعفاء\" للذهبي (٧٨)، \"المغني في الضعفاء\" للذهبي ١/ ٧٥، \"تهذيب التهذيب\" لابن حجر ١/ ٥١، \"تقريب التهذيب\" لابن حجر (٦٤).\n(١) يونس بن بكير بن واصل الشيباني، أبو بكر الجمَّال الكوفي. أحد الأئمة، صاحب \"المغازي\" و\"السير\".\nوثقه ابن معين. وفي رواية قال: صدوق. وسئل عنه أبو زرعة: أي شيء ينكر عليه؟ قال: أما في الحديث فلا أعلمه. وقال أبو حاتم: محله الصدق.\nوقال أبو داود: ليس هو عندي بحجة، كان يأخذ ابن إسحاق فيوصله بالأحاديث.\nوقال النسائي: ليس بالقوي.\nوقال -مرة-: ضعيف. وذكره ابن حبان في \"الثقات\". وقال الساجي: صدوق.\nوقال الذهبي: صدوق. وقال ابن حجر: صدوق يخطئ.\n\"تاريخ يحيى بن معين\" رواية الدارمي (٨٧٥)، \"سؤالات ابن الجنيد ليحيى بن معين\" (١٠٢، ٣٤٩، ٤٣٦)، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٨٧، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٣٦، \"الثقات\" لابن حبان ٧/ ٦٥١، \"تهذيب الكمال\" للمزي ٣٢/ ٤٩٤، \"سير أعلام النبلاء\" للذهبي ٩/ ٢٤٥، \"الكاشف\" للذهبي ٣/ ٢٦٤، \"ميزان الاعتدال\" للذهبي ٤/ ٤٧٧، \"تهذيب التهذيب\" لابن حجر ١١/ ٤٣٤، \"تقريب التهذيب\" لابن حجر (٧٩٥٧).\n(٢) محمد بن إسحاق بن يسار، أبو بكر المطلبي مولاهم، المدني، نزيل العراق. =","vol":"2","page":193},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= إمام المغازي، وصاحب \"السيرة النبوية\". قال يونس بن بكير: سمعت شعبة يقول: ابن إسحاق أمير المحدثين لحفظه. وثقه ابن معين. وقال أحمد: هو حسن الحديث.\nوقال ابن المديني: مدار حديث رسول الله - ﷺ - على ستة، فذكرهم ثم قال: فصار علم الستة عند اثني عشر، فذكر ابن إسحاق فيهم.\nوقال ابن المديني أيضًا: سمعت سفيان قال: قال ابن شهاب -وسئل عن مغازيه فقال: هذا أعلم الناس بها. وقال أبو زرعة: صدوق. وقال أبو حاتم: يكتب حديثه. وقال أبو داود: قدري معتزلي. وقال النسائي وغيره: ليس بالقوي. وقال الدارقطني: لا يحتج به. وقال أيضًّا: اختلف الأئمة فيه، وليس بحجة إنما يعتبر به.\nوقال ابن عدي: ولمحمد بن إسحاق حديث كثير، وقد روى عنه أئمة الناس، ولو لم يكن له من الفضل إلَّا أنَّه صرف الملوك عن الاشتغال بكتب لا يحصل منها شيء إلى الاشتغال بمغازي رسول الله - ﷺ - ومبعثه ومبدأ الخلق، لكانت هذِه فضيلة سبق إليها وقد صنفها بعده قوم فلم يبلغوا مبلغه، وقد فتشت أحاديثه الكثيرة فلم أجد فيها ما يتهيأ أن يقطع عليه بالضعف، وربَّما أخطأ أو يهم في الشيء بعد الشيء كما يخطئ غيره، وهو لا بأس به.\nوقال ابن حبان: ولم يكن أحد بالمدينة يقارب ابن إسحاق في علمه ولا يوازيه في جمعه، وهو من أحسن الناس سياقًا للأخبار. . . . وقال الخليل: محمد بن إسحاق عالم كبير.\nوإنما لم يخرجه البخاري من أجل روايته المطولات، وقد استُشهد به وأكثر عنه فيما يحكى في أيام النبي - ﷺ - وفي أحواله وفي التواريخ، وهو عالم واسع الرواية والعلم، ثقة.\nوقال الذهبي في \"الكاشف\": كان صدوقًا من بحور العلم، وله غرائب في سعة ما روى تُستنكر، واختلف في الاحتجاج به، وحديثه حسن، وقد صححه جماعة. وقال في \"سير أعلام النبلاء\": وقد أمسك عن الاحتجاج بروايات ابن إسحاق =","vol":"2","page":194},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= غير واحد من العلماء لأشياء، منها: تشيعه، ونسب إلى القدر، ويدلس في حديثه، فأما الصدق، فليس بمدفوع عنه. ثم قال في الكلام عن الإمام مالك وابن إسحاق: والآخر [أي: ابن إسحاق] فله ارتفاع بحسبه، ولا سيما في السير، وأما في أحاديث الأحكام، فينحط حديثه فيها عن رتبة الصحة إلى رتبة الحسن، إلَّا فيما شذ فيه، فإنه يعد منكرًا. هذا الَّذي عندي في حاله، والله أعلم.\nوقال في \"ميزان الاعتدال\": وهو صالح الحديث، ما له عندي ذنب إلَّا ما قد حشا في \"السيرة\" من الأشياء المنكرة المنقطعة، والأشعار المكذوبة. وقال في \"المغني\" صدوق، قوي الحديث، إمام لا سيما في السير.\nوقال ابن حجر: صدوق يدلس، ورمي بالتشيع والقدر. وذكره في الطبقة الرابعة من المدلسين، وتحتوي علي من اتُّفِق علي أنَّه لا يحتج بشيء من حديثهم إلَّا بما صرحوا فيه بالسماع لكثرة تدليسهم على الضعفاء والمجهولين. توفي ابن إسحاق سنة (١٥٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٠٣، \"تاريخ يحيى بن معين\" رواية الدرامي (١٥)، \"معرفة الرجال عن يحيى بن معين\" لابن محرز (٥٨٧)، \"العلل\" لابن المديني (ص ٣٧)، \"تاريخ أبي زرعة الرازي\" (٥٨٨، ٥٩٢)، \"الضعفاء والمتروكين\" للنسائي (٥١٣)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩١، \"الثقات\" لابن حبان ٧/ ٣٨٥، \"الكامل\" لابن عدي ٦/ ١٥٢، \"سؤالات البرقاني للدارقطني\" (٤٢٢)، \"تاريخ بغداد\" للخطيب ١/ ٢١٤، \"تهذيب الكمال\" للمزي ٢٤/ ٤٥٥، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٣، \"الكاشف\" للذهبي ٣/ ١٨، \"ديوان الضعفاء\" للذهبي (٢٥٨٩)، \"المغني في الضعفاء\" للذهبي ٢/ ٢٦٢، \"ميزان الاعتدال\" للذهبي ٣/ ٤٦٨، \"تهذيب التهذيب\" لابن حجر ٩/ ٣٨، \"تقريب التهذيب\" لابن حجر (٥٧٦٢)، \"تعريف أهل التقديس\" لابن حجر (ص ١٢١، ١٣٢).\n[١١٣] الحكم على الإسناد:\nرجاله ثقات، غير العطاردي مختلف فيه، وسماعه للسيرة صحيح.","vol":"2","page":195},{"text":"[١١٤] وأخبرنا أبو محمد عبد الله (١) بن محمد بن أحمد بن عقيل الأنصاري (٢)، قال: أنا أبو الحسن علي بن الفضل بن محمد بن عقيل الخزاعي (٣)، قال: أنا أبو شعيب (٤) عبد الله بن الحسن (٥) الحرَّاني (٦)، قال: نا (٧) النُّفيلي (٨)،\n_________\n(١) في (ش): عبيد الله.\n(٢) لم أجده.\n(٣) علي بن الفضل بن محمد بن عقيل بن خويلد أبو الحسن الخزاعي النيسابوري. سمع ببغداد أبا شعيب الحراني، ومُطَيَّنًا، وجماعة، وعنه الحاكم. توفي سنة (٣٥٧ هـ).\n\"تاريخ الإسلام\" للذهبي ٢٦/ ١٦٤.\n(٤) في (ت): سعيد.\n(٥) في (ت): الحسين.\n(٦) أبو شعيب عبد الله بن الحسن بن أحمد بن أبي شعيب، واسم أبي شعيب: عبد الله ابن مسلم الأموي، الحرَّاني، المؤدب. المحدث ابن المحدث ابن المحدث. قال الدارقطني: ثقة مأمون. وذكره ابن حبان في \"الثقات\" وقال: يخطئ ويهم.\nوقال مسلمة: كان ثقة صحيحًا.\nوقال ابن الجوزي: كان صدوقًا ثقةً مأمونًا. وقال الذهبي في \"العبر\": ثقة. وقال في \"ميزان الاعتدال\": صدوق. توفي سنة (٢٩٥ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ٤٣٥، \"المنتظم\" لابن الجوزي ١٣/ ٧٦، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٣٦، \"ميزان الاعتدال\" للذهبي ٢/ ٤٥٦، \"العبر\" للذهبي ١/ ٤٢٨، \"لسان الميزان\" لابن حجر ١١/ ١٠٧.\n(٧) ساقطة من (ت).\n(٨) هو: عبد الله بن محمد بن علي بن نُفيل -بنون وفاء مصغر- أبو جعفر النُّفيلي الحراني. ثقة حافظ. مات سنة (٢٣٤ هـ). =","vol":"2","page":196},{"text":"قال: نا محمد بن سلمة (١) عن محمد بن إسحاق (٢) (٣).\n[١١٥] وأخبرنا أبو العباس محمد بن أحمد بن محمد بن إبراهيم السَّلِيطي (٤) بقراءتي عليه في سنتي (٥) تسعين، وإحدى وتسعين وثلاثمائة قال: أنا أبو نصر محمد بن حمدويه بن نصر بن سهل المروزي المطوعي (٦) سنة ست وعشرين وثلاثمائة قال: أنا أبو\n_________\n= \"تهذيب الكمال\" للمزي ١٦/ ٨٨، \"تهذيب التهذيب\" لابن حجر ٦/ ١٦، \"تقريب التهذيب\" لابن حجر (٣٦١٩).\n(١) محمد بن سلمة بن عبد الله الباهلي، مولاهم، أبو عبد الله الحراني، ثقة. مات سنة (١٩١ هـ).\n\"تهذيب الكمال\" للمزي ٢٥/ ٢٨٩، \"تهذيب التهذيب\" لابن حجر ٩/ ١٩٣.\n(٢) محمد بن إسحاق بن يسار صدوق يدلس ورمي بالتشيع والقدر.\n[١١٤] الحكم على الإسناد:\n(٣) فيه شيخ المصنف لم أجده، وشيخ شيخه لم يذكر بجرح ولا تعديل.\n(٤) التميمي، من أهل نيسابور. قال السمعاني: كان شيخًا صالحًا سديدًا، حسن السيرة. ثم قال: روى عنه الحاكم أبو عبد الله، وذكره في \"تاريخ نيسابور\". وقال: من أعيان مشايخ نيسابور وابن مشايخها، وممن لزم العبادة والاجتهاد في حال مشيبه. وقال: توفي أبو العباس السليطي يوم الخميس السابع من ذي القعدة، وسقط على النساخ، ودفن عشية في داره، وصلى عليه أبو سعد الزاهد في ميدان عبد الله بن طاهر.\n\"الأنساب\" للسمعاني ٣/ ٢٨٤.\n(٥) في (ش): سنة.\n(٦) ثقة حافظ. توفي سنة (٣٢٩ هـ). وقيل: (٣٢٧ هـ). والأول أصح.\n\"المنتظم\" لابن الجوزي ١٤/ ١٨، \"سير أعلام النبلاء\" للذهبي ١٥/ ٨٠، \"تذكرة الحفاظ\" للذهبي ٣/ ٨٧٢، \"طبقات الحفاظ\" للسيوطي (٨١٢).","vol":"2","page":197},{"text":"جعفر محمد بن عبد الكريم العبدي (١)، قال: أنا وهب بن جرير بن حازم (٢)، قال: نا أبي (٣)،،\n_________\n(١) المروزي. عن وهب بن جرير. كذبه أبو حاتم الرازي.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٦، \"ميزان الاعتدال\" للذهبي ٣/ ٦٣٠، \"ديوان الضعفاء\" للذهبي (٣٨٥٣)، \"المغني في الضعفاء\" للذهبي ٢/ ٣٤١، \"لسان الميزان\" لابن حجر ٥/ ٢٦٤، \"تهذيب التهذيب\" لابن حجر ٩/ ٣١٥، \"تنزيه الشريعة\" لابن عراق ١/ ١٠٨.\n(٢) وهب بن جرير بن حازم الأزدي ثقة.\n(٣) جرير بن حازم بن زيد بن عبد الله الأزدي، أبو النضر البصري، والد وهب. وثقه ابن معين، إلَّا أنَّه ضعف روايته عن قتادة. ووثقه -كذلك- العجلي، والساجي، والبزار، وابن سعد. وقال أحمد: كثير الغلط. وقال النسائي: ليس به بأس. وقال أبو حاتم: صدوق صالح.\nوقال ابن عدي: مستقيم الحديث صالح فيه، إلَّا روايته عن قتادة. وذكره ابن حبان في \"الثقات\". وذكر ابن مهدي أنَّه اختلط فحجبه أولاده، فلم يسمع منه أحد في حال اختلاطه.\nوقال الذهبي: أحد الأئمة الكبار الثقات، ولولا ذكر ابن عدي له لما أوردته وبعضهم عدَّه من صغار التابعين. وقال ابن حجر: ثقة. لكن في حديثه عن قتادة ضعف، وله أوهام إذا حدث من حفظه. . . اختلط لكن لم يحدث في حال اختلاطه. توفي سنة (١٧٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدارمي (٢٢٠)، \"معرفة الثقات\" للعجلي (٢٠٤)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٠٤، \"الثقات\" لابن حبان ٦/ ١٤٤، \"الكامل\" لابن عدي ٢/ ١٢٤، \"تهذيب الكمال\" للمزي ٤/ ٥٢٤، \"ميزان الاعتدال\" للذهبي ١/ ٣٩٢، \"الكاشف\" للذهبي ١/ ١٢٦، \"سير أعلام النبلاء\" للذهبي ٧/ ٩٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٩، \"تقريب التهذيب\" لابن حجر (٩١٩)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ١١١).","vol":"2","page":198},{"text":"عن محمد بن إسحاق (١) (٢).\n* * *\n_________\n(١) محمد بن إسحاق بن يسار صدوق يدلس ورمي بالتشيع والقدر.\n(٢) [١١٥] الحكم على الإسناد:\nفيه العبدي، كذبه أبو حاتم.","vol":"2","page":199},{"text":"باب في فضل القرآن وأهله وتلاوته\n[١١٦] أخبرنا عبد الرحمن بن إبراهيم بن محمد العدل (١) ﵀، قال: أنا حامد بن محمد بن عبد الله الهروي (٢)، قال: نا محمد بن الفضل الرازي (٣)، قال: نا محمد بن حميد (٤)، قال: نا يونس بن واقد البصري (٥)، عن سعيد بن أبي عروبة (٦)، عن قتادة (٧)، عن شهر بن حوشب (٨)،\n_________\n(١) ثقة.\n(٢) ثقة.\n(٣) محمد بن الفضل بن موسى، أبو بكر الرازي، القُسْطاني.\nوقسطانه بالضم، ويروى بالكسر، قرية من قرى الري. قال أبو حاتم: كتبت عنه، وهو صدوق.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٦٠، \"تاريخ بغداد\" للخطيب ٣/ ١٥٢، \"الأنساب\" للسمعاني ٤/ ٤٩٨، \"معجم البلدان\" لياقوت ٤/ ٣٤٧.\n(٤) ضعيف.\n(٥) ذكره ابن حبان في \"الثقات\". وقال: يونس بن واقد، أبو الجنيد، يروي عن عوف الأعرابي، روى عنه محمد بن حميد. وقال الذهبي: يونس بن واقد، عن سعيد بن أبي عروبة: مجهول.\n\"التاريخ الكبير\" للبخاري ٤/ ٢/ ٤١٣، \"الثقات\" لابن حبان ٩/ ٢٨٨، \"ميزان الاعتدال\" للذهبي ٤/ ٤٨٤، \"المغني في الضعفاء\" للذهبي ٢/ ٥٦٥، \"ديوان الضعفاء\" للذهبي (٤٨٤١)، \"لسان الميزان\" لابن حجر ٦/ ٣٣٣.\n(٦) ثقة حافظ، من أثبت الناس في قتادة.\n(٧) ثقة ثبت.\n(٨) شهر بن حوشب الأشعري، أبو سعيد، ويقال: أبو عبد الله، ويقال: أبو عبد الرحمن، ويقال: أبو الجعد، الشامي، مولى أسماء بنت يزيد بن السكن. =","vol":"2","page":200},{"text":"عن أبي هريرة (١) - ﵁ - قال: قال رسول الله - ﷺ -: \"فضل القرآن على سائر الكلام، كفضل الله - ﷺ - علي سائر (٢) خلقه\".\n_________\n= تابعي مشهور، روى عن مولاته، وأم سلمة أم المؤمنين، وأبي هريرة، وعائشة، وابن عباس، وعبد الله بن عمرو بن العاص، وأبي سعيد الخدري، وغيرهم. وهو مختلف فيه. حيث تركه شعبة. ووثقه: أحمد، وابن معين، والعجلي، ويعقوب بن شيبة.\nوقال البخاري: حسن الحديث. وقوى أمره. وقال النسائي وأبو أحمد الحاكم: ليس بالقوي. وقال أبو زرعة: لا بأس به. وقال أبو حاتم: لا يحتج به. وقال ابن عدي: ليس بالقوي في الحديث، وهو ممن لا يحتج بحديثه، ولا يتدين به.\nوقال الدارقطني: يخرج حديثه. وقال البيهقي: ضعيف. وقال الذهبي: قلت: الرجل غير مدفوع عن صدق وعلم، والاحتجاج به مترجح. وقال: مختلف فيه، وحديثه حسن. وقال ابن حجر: صدوق، كثير الإرسال والأوهام. توفي سنة (١١٢ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٢٦٠، \"التاريخ الكبير\" للبخاري ٢/ ٢/ ٢٥٨، \"معرفة الثقات\" للعجلي (٦٧٧)، \"الضعفاء والمتروكين\" للنسائي (٢٩٤)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٨٢، \"الكامل\" لابن عدي ٣٦/ ٤، \"تهذيب الكمال\" للمزي ١٢/ ٥٧٨، \"سير أعلام النبلاء\" للذهبي ٤/ ٣٧٢، \"ميزان الاعتدال\" للذهبي ٢/ ٢٨٣، \"جامع التحصيل\" للعلائي (٢٩١)، \"تقريب التهذيب\" لابن حجر (٢٨٤٦).\n(١) أبو هريرة الدوسي. الصحابي الجليل، حافظ الصحابة. اختلف في اسمه واسم أبيه، وذهب الأكثر إلى أنَّه: عبد الرحمن بن صخر. اختلف في سنة وفاته ما بين سنة (٥٧ هـ) إلى سنة (٥٩ هـ).\n\"الاستيعاب\" لابن عبد البر ٤/ ٣٣٢، \"أسد الغابة\" لابن الأثير ٦/ ٣١٣، \"الإصابة\" لابن حجر (٧/ ٣٤٨)، \"تقريب التهذيب\" لابن حجر (٨٤٩٣).\n(٢) من (س). =","vol":"2","page":201},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= [١١٦] الحكم على الإسناد:\nإسناده ضعيف، لضعف محمد بن حُميد، وجهالة يونس بن واقد. ومداره -أيضًا- علي شهر بن حوشب: وهو مختلف فيه.\nقال الألباني: وبالجملة فالحديث ضعيف لاضطرابه، وإرساله، وضعف راويه. \"سلسلة الأحاديث الضعيفة\" ٣/ ٥٠٥.\nوقد جاء الحديث من غير هذِه الطريق، ولكنه ضعيف -أيضًا- والله أعلم.\nالتخريج:\nأخرجه عبد الله بن أحمد في \"السنة\" ١/ ٥٠ من طريق يونس بن واقد، عن سعيد بن أبي عروبة، به.\nوأخرجه ابن عدي في \"الكامل\" ٥/ ٤٨ من طريق عمر الأبح، عن سعيد بن أبي عروبة، عن قتادة، عن شهر بن حوشب، عن أبي هريرة مرفوعا به.\nوأخرجه أبو يعلى في \"معجم شيوخه\" (٢٩٤)، والبيهقي في \"الأسماء والصفات\" ١/ ٥٨٣ (٥٠٩) من نفس الطريق السابق لكن بزيادة الأشعث الأعمى بين قتادة وشهر. قال البيهقي: تفرد به عمر الأبح وليس بالقوي.\nوأخرجه الدارمي في \"الرد على الجهمية\" (٢٨٧، ٣٤٠) من طريق محمد بن سواء، عن ابن أبي عروبة، عن الأشعث، عن شهر، به. ولم يذكر قتادة.\nوتابعه عبد الوهاب بن عطاء، فرواه عن ابن أبي عروبة، دون ذكر قتادة: أخرجه اللالكائي في \"شرح أصول اعتقاد أهل السنة والجماعة\" ٢/ ٣٣٩ (٥٥٧).\nوروي الحديث مرسلا عن شهر بن حوشب: أخرجه أبو داود في \"المراسيل\" (٥٣٧)، والدارمي في \"سننه\" ٢/ ٤٤١، وابن الضريس في \"فضائل القرآن\" (١٣٩)، وعثمان الدارمي في \"الرد على الجهمية\" (٢٨٦).\nورواه ابن نصر في \"قيام الليل\" (ص ٧١) عن شهر وأبي عبد الرحمن السلمي.\nوأخرجه البيهقي في \"الأسماء والصفات\" ١/ ٥٧٩ (٥٠٥، ٥٥٦) من طريق أبي عبد الرحمن السلمي، عن عثمان مرفوعًا. وإسناده ضعيف.\nوروي الحديث مرفوعا من طريق أخرى: =","vol":"2","page":202},{"text":"[١١٧] أخبرنا أبو الحسن علي بن أحمد المؤذن (١) وأبو الحسن\n_________\n= حيث أخرج الترمذي في \"سننه\" كتاب\"فضائل القرآن\" (٢٩٢٦)، والدارمي في \"سننه\" كتاب: فضائل القرآن، باب: فضل كلام الله علي سائر الكلام ٢/ ١٤١، وابن نصر في \"قيام الليل\" (ص ١٢٢)، وعبد الله بن أحمد في \"السنة\" ١/ ١٤٩، والدارمي في \"الرد على الجهمية\" (٢٨٥، ٣٣٩)، والطبراني في \"الدعاء\" ١/ ١٤٩، وابن حبان في \"المجروحين\" ٢/ ٢٧٧، والعقيلي في \"الضعفاء\" ٤/ ٤٩، والبيهقي في \"الأسماء والصفات\" ١/ ٥٨١ (٥٠٧، ٥٠٨) من طرق عن محمد بن الحسن بن أبي يزيد الهمذاني، عن عمرو بن قيس، عن عطية، عن أبي سعيد الخدري قال: قال رسول الله - ﷺ -: \"يقول الرب -﷿-: من شغله القرآن وذكري عن مسألتي، أعطيته أفضل ما أعطي السائلين، وفضل كلام الله علي سائر الكلام كفضل الله على خلقه\".\nقال الترمذي: حسن غريب.\nوفي إسناده عطية العوفي، وهو ضعيف.\nقال ابن أبي حاتم في \"العلل\" ٢/ ٨٢: سألت أبي عن حديث رواه محمد بن الحسن بن أبي يزيد -فذكر هذا الحديث- فقال أبي: هذا حديث منكر ومحمد بن الحسن ليس بالقوي.\n(١) أبو الحسن علي بن أحمد بن محمد بن أحمد بن عبد الله بن إسماعيل بن أخرم المديني، ثم النيسابوري، الصَّنْدلي، المؤذن. الشيخ العالم الزاهد.\nقال عبد الغافر الفارسي كما في \"المنتخب من السياق لتاريخ نيسابور\": شيخ عابد فاضل جليل، من تلامذة الإمام أبي محمد الجويني، كان يسكن المدينة الداخلة، لزم مسجده سنين، منزويًا عن الناس، قلَّما يخرج، روى عنه خلق كثير، وعقد مجلس الإملاء، توفي في ثامن عشر المحرم سنة (٤٩٤ هـ)، ﵀.\n\"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (١٣٠٧)، \"سير أعلام النبلاء\" للذهبي ١٩/ ١٥٧، \"العبر\" للذهبي ٢/ ٣٧٠، \"النجوم الزاهرة\" لابن تغري بردي ٥/ ١٦٨، \"شذرات الذهب\" لابن العماد ٤/ ١١٣.","vol":"2","page":203},{"text":"محمد بن القاسم الفقيه (١) بقراءتي عليهما، قالا: أنا أبو عمرو محمد بن جعفر بن مطر (٢)، قال: نا الخليل بن محمد بن الخليل الواسطي (٣)، قال: نا تميم بن المنتصر (٤)، قال: نا إسحاق الأزرق (٥)، عن شريك (٦)\n_________\n(١) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٢) أبو عمرو المزكي قال ابن الجوزي: له ضبط وإتقان.\n(٣) الخليل بن محمد بن الخليل بن عثمان، أبو الحسن الطحان، الواسطي.\nقال الخطيب: قدم بغداد وحدث بها، فسمعنا منه، وكتبنا عنه، وكان صدوقًا. \"تاريخ بغداد\" للخطيب ٨/ ٣٣٦.\n(٤) تميم بن المنتصر بن تميم بن الصلت الهاشمي مولاهم، الواسطي. ثقة ضابط.\nتوفي سنة (٢٤٤ هـ) أو سنة (٢٤٥ هـ).\n\"تهذيب الكمال\" للمزي ٤/ ٣٣٥، \"تهذيب التهذيب\" لابن حجر ١/ ٥١٤، \"تقريب التهذيب\" لابن حجر (٨١٣).\n(٥) إسحاق بن يوسف بن مرداس المخزومي، الواسطي، المعروف بالأزرق، ثقة، مات سنة (١٩٥ هـ).\n\"تهذيب الكمال\" للمزي ٢/ ٤٩٦، \"تهذيب التهذيب\" لابن حجر ١/ ٢٥٧، \"تقريب التهذيب\" لابن حجر (٤٠٠).\n(٦) شريك بن عبد الله النخعي، الكوفي، القاضي بواسط ثم الكوفة، أبو عبد الله، أحد الأئمة.\nقال أبو يعلى: قال ابن معين: شريك ثقة، إلَّا أنَّه لا يتقن ويغلط.\nوقال معاوية بن صالح عن ابن معين: شريك صدوق، ثقة، إلَّا أنَّه إذا خالف فغيره أحب إلينا منه. قال معاوية: وسمعت أحمد بن حنبل يقول شبيهًا بذلك. وقال معاوية: سألت أحمد بن حنبل عنه. فقال: كان عاقلا صدوقا شديدا على أهل البدع، قديم السماع من أبي إسحاق. قلت: إسرائيل أثبت منه؟ قال: نعم قلت: يحتج به؟ فقال: لا تسألني عن رأي في هذا.\nونقل ابن حجر عن العجلي أنَّه قال: وكان صحيح القضاء، ومن سمع منه قديما =","vol":"2","page":204},{"text":"الأعمش (١)\n_________\n= فحديثه صحيح، ومن سمع منه بعدما ولي القضاء ففي سماعه بعض الاختلاط.\nوقال أبو زرعة: كثير الخطأ، صاحب حديث، وهو يغلط أحيانا. وقال أبو داود: ثقة، يخطئ على الأعمش. وقال الدارقطني: ليس بقوي فيما ينفرد به.\nوقال ابن عدي: وفي بعض ما لم أتكلم عليه من حديثه مما أمليت بعض الإنكار، والغالب علي حديثه الصحة والاستواء، والذي يقع في حديثه من النكرة إنما أتى به من سوء حفظه، لا أنَّه يتعمد في الحديث شيئًا مما يستحق أن ينسب فيه إلى شيء من الضعف.\nوذكره ابن حبان في \"الثقات\". وقال: وكان في آخر أمره يخطئ فيما روى، تغير عليه حفظه، فسماع المتقدمين منه ليس فيه تخليط، وسماع المتأخرين منه بالكوفة فيه أوهام كثيرة.\nقال الذهبي: قلت: قد كان شريك من أوعية العلم، حمل عنه إسحاق الأزرق تسعة آلاف حديث. وقال -أيضًا- عنه: صدوق. وقال: أحد الأعلام، على لِين ما في حديثه، توقف بعض الأئمة عن الاحتجاج بمفاريده.\nوقال ابن حجر: صدوق، يخطئ كثيرا، تغير حفظه منذ ولي القضاء بالكوفة، وكان عدلا فاضلا عابدا شديدا علي أهل البدع، توفي سنة (١٧٧ هـ) أو (١٧٨ هـ). \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٢٥٠، \"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (٣١، ٣٢، ١١٠، ٢٠٥، ٣٢٢)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٦٥، \"الثقات\" لابن حبان ٦/ ٤٤٤، \"الكامل\" لابن عدي ٤/ ٦، \"تهذيب الكمال\" للمزي ١٢/ ٤٦٢، \"ميزان الاعتدال\" للذهبي ٢/ ٢٧٠، \"سير أعلام النبلاء\" للذهبي ٨/ ٢٠٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٣٣، \"تقريب التهذيب\" لابن حجر (٢٨٠٢)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٢٠٥).\n(١) الأعمش: هو سليمان بن مهران الأسدي الكاهلي، أبو محمد الكوفي. ثقة حافظ، عارف بالقراءة، ورع، لكنه مدلس.\nوهو في المرتبة الثانية من مراتب التدليس -عند ابن حجر- وتحتوي علي من =","vol":"2","page":205},{"text":"عن يزيد بن أبان (١) عن أنس بن مالك (٢) - ﵁ - قال: قال رسول الله - ﷺ -:\n_________\n= احتمل الأئمة تدليسه وأخرجوا له في الصحيح، لإمامته، وقلة تدليسه في جنب ما روى، أو كان لا يدلس إلَّا عن ثقة. توفي الأعمش سنة (١٤٧ هـ) أو بعدها بسنة. \"تهذيب الكمال\" للمزي ١٢/ ٧٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٢٢، \"تقريب التهذيب\" لابن حجر (٢٦٣٠) \"تعريف أهل التقديس\" لابن حجر (ص ٦٧).\n(١) يزيد بن أبان الرقاشي، أبو عمرو، البصري، القاص الزاهد. ضعيف.\nتكلم فيه شعبة. وقال أحمد: منكر الحديث. وقال ابن معين والدارقطني: ضعيف. وقال أبو حاتم: كان واعظًا بكَّاء كثير الرواية عن أنس بما فيه نظر، وفي حديثه ضعف.\nوقال النسائي وغيره: متروك. وقال ابن عدي: له أحاديث صالحة عن أنس وغيره، وأرجو أنَّه لا بأس به لرواية الثقات عنه.\nوقال ابن حبان: كان من خيار عباد الله من البكائين بالليل، لكنه غفل عن حفظ الحديث شُغلا بالعبادة حتَّى كان يقلب كلام الحسن فيجعله عن أنس عن النبي - ﷺ -، فلا تحل الرواية عنه إلَّا علي جهة التعجب.\nوقال الذهبي وابن حجر: ضعيف. مات قبل سنة (١٢٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٦٧، \"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (٣٣، ١٤٦)، \"معرفة الرجال عن يحيى بن معين\" لابن محرز (١٧٣)، \"الضعفاء والمتروكين\" للنسائي (٦٤٢)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٥١، \"المجروحين\" لابن حبان ٣/ ٩٨، \"الكامل\" لابن عدي ٧/ ٢٥٧، \"تهذيب الكمال\" للمزي ٣٢/ ٦٤، \"الكاشف\" للذهبي ٣/ ٢٤٠، \"ميزان الاعتدال\" للذهبي ٤/ ٤١٨، \"تهذيب التهذيب\" لابن حجر ١١/ ٣٠٩، \"تقريب التهذيب\" لابن حجر (٧٧٣٣).\n(٢) أنس بن مالك بن النضر الأنصاري، الخزرجي، خادم رسول الله - ﷺ - خدمه عشر سنين، صحابي مشهور، لقبه ذو الأذنين. مات سنة (٩٢ هـ). وقيل: (٩٣ هـ). وقد جاوز المائة. =","vol":"2","page":206},{"text":"\"القرآن غنى لا غنى دونه، ولا فقر بعده\" (١).\n[١١٨] أخبرنا أبو الحسن عبد الرحمن بن إبراهيم بن محمد\n_________\n= \"الاستيعاب\" لابن عبد البر ١/ ١٩٨، \"أسد الغابة\" لابن الأثير ١/ ٢٩٤، \"الإصابة\" لابن حجر ١/ ٢٧٥، \"تقريب التهذيب\" لابن حجر (٥٧٠).\n(١) [١١٧] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف يزيد الرقاشي. وفيه -أيضًا- شريك النخعي: صدوق يخطئ كثيرًا، ومختلط.\nوجميع طرق الحديث مدارها عليهما. عدا ما أخرجه سعيد بن منصور، وهو ضعيف -أيضًا- لإرساله. والله أعلم.\nالتخريج:\nأخرجه ابن عدي في \"الكامل\" ٤/ ١٧ من طريق: محمد بن عباد المكي، عن حاتم بن إسماعيل، عن شريك به نحوه.\nوأخرجه محمد بن نصر في \"قيام الليل\" كما في \"مختصره\" (ص ١٥٩)، وأبو يعلى في \"مسنده\" ٥/ ١٥٩ (٢٧٧٣)، والطبراني في \"المعجم الكبير\" ١/ ٢٥٥ (٧٢٨)، والبيهقي في \"شعب الإيمان\" ٢/ ٥٢٩ (٢٦١٤) كلهم من طريق محمد بن عباد المكي، عن حاتم بن إسماعيل، عن شريك، عن الأعمش، عن يزيد بن أبان الرقاشي، عن الحسن، عن أنس مرفوعا به، بإثبات الحسن البصري.\nوذكره الهيثمي في \"مجمع الزوائد\" ٧/ ١٥٨ وقال: رواه أبو يعلى، وفيه يزيد بن أبان، وهو ضعيف.\nوأخرجه سعيد بن منصور في \"سننه\" ١/ ٣٢ (٥) عن أبي معاوية، عن الأعمش، عن يزيد الرقاشي، عن الحسن مرفوعًا بنحوه.\nورواه الطبراني كما في \"مجمع الزوائد\" ٧/ ١٥٨ من طريق أبان عن أبي هريرة مرفوعًا.\nقال البيهقي في \"شعب الإيمان\": وروي هذا الحديث من وجه آخر ضعيف عن الحسن، عن أبي هريرة، وهذا أشبه.","vol":"2","page":207},{"text":"الطبراني (١) بها، قال: نا أبو القاسم عبد الرحمن بن الحسن الهمذاني (٢) بها، قال: نا أبو زيد أحمد بن وهب الواسطي (٣)، قال: نا عبد الحميد بن بيان (٤)، قال: نا إسحاق الأزرق (٥)، عن شعيب بن صفوان (٦)، عن حمزة الزيات (٧)،\n_________\n(١) ثقة.\n(٢) ضعيف.\n(٣) الطَّرَازي. نزيل طراز. مدينة بالترك. عن عبد الحميد بن بيان، وعنه الإسماعيلي. \"توضيح المشتبه\" لابن ناصر الدين ٦/ ٢٦، \"تبصير المنتبه\" لابن حجر ٣/ ٨٧٣.\n(٤) عبد الحميد بن بيان بن زكريا الواسطي، أبو الحسن السكري. ذكره ابن حبان في \"الثقات\". ووثقه الذهبي. وقال ابن حجر: صدوق. توفي سنة (٢٤٤ هـ).\n\"الثقات\" لابن حبان ٨/ ٤٠١، \"تهذيب الكمال\" للمزي ١٦/ ٤١٣، \"الكاشف\" للذهبي ٢/ ١٣٣، \"تقريب التهذيب\" لابن حجر (٣٧٧٨).\n(٥) ثقة.\n(٦) شعيب بن صفوان بن الربيع الثقفي، أبو يحيى الكوفي.\nقال أحمد: لا بأس به. وقال ابن معين: ليس بشيء. وقال أبو حاتم: يكتب حديثه، ولا يحتج به. وقال ابن عدي: عامة ما يرويه لا يتابعه عليه أحد. وذكره ابن حبان في \"الثقات\". وقال ابن حجر: مقبول من السابعة.\n\"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (٢٨٤، ٣٦٨)، \"سؤالات ابن الجنيد ليحيى بن معين\" (١٣٢)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٤٨، \"الثقات\" لابن حبان ٦/ ٤٤٠، \"الكامل\" لابن عدي ٤/ ٤، \"تهذيب الكمال\" للمزي ١٢/ ٤٥٢٨، \"ميزان الاعتدال\" للذهبي ٢/ ٢٧٦، \"الكاشف\" للذهبي ٢/ ١٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٥٣، \"تقريب التهذيب\" لابن حجر (٢٨١٩).\n(٧) حمزة بن حبيب بن عمارة الزيات، القارئ، أبو عمارة الكوفي، التيمي مولاهم. وثقه ابن معين، وغيره. وقال ابن معين أيضًا: حسن الحديث عن أبي إسحاق. =","vol":"2","page":208},{"text":"عن أبي إسحاق (١)، عن الحارث (٢)،\n_________\n= وذكره ابن حبان في \"الثقات\" وقال: كان من علماء أهل زمانه بالقراءات، وكان من خيار عباد الله عبادة وفضلا وورعا ونسكا.\nوقال الأزدي: صدوق في الحديث، ليس بمتقن. وقال الساجي: صدوق، سيئ الحفظ. وقال الذهبي: إليه المنتهى في الصدق والورع والتقوى. وقال ابن حجر: صدوق، زاهد، ربما وهم. توفي سنة (١٥٦ هـ) أو (١٥٨ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٣٤، \"تاريخ يحيى بن معين\" رواية الدارمي (٢٨٩)، \"الثقات\" لابن حبان ٦/ ٢٢٨، \"تهذيب الكمال\" للمزي ٧/ ٣١٤، \"ميزان الاعتدال\" للذهبي ١/ ٦٠٥، \"معرفة القراء الكبار\" للذهبي ١/ ١١١، \"غاية النهاية\" لابن الجزري ١/ ٢٦١ \"تهذيب التهذيب\" لابن حجر ٣/ ٢٧، \"تقريب التهذيب\" لابن حجر (١٥٢٦).\n(١) أبو إسحاق عمرو بن عبد الله بن عبيد. ويقال: علي. ويقال: ابن أبي شعيرة الهمداني، أبو إسحاق السبيعي -بفتح المهملة وكسر الموحدة- ثقة مكثر عابد. . . اختلط بأخرة مات سنة (١٢٩ هـ). وقيل: غير ذلك.\n\"تهذيب الكمال\" للمزي ٢٢/ ١٠٢، \"تهذيب التهذيب\" لابن حجر ٨/ ٦٣، \"تقريب التهذيب\" لابن حجر (٥١٥٠)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٣٤١).\n(٢) الحارث بن عبد الله الأعور، الهمداني -بسكون الميم- الحُوتي -بضم المهملة وبالمثناة فوق- الكوفي، أبو زهير، صاحب علي. ضعيف.\nقال شعبة: لم يسمع أبو إسحاق السبيعي من الحارث إلَّا أربعة أحاديث. وقال العجلي: ما سمع من الحارث -يعني أبا إسحاق- إلَّا أربعة أحاديث، وسائر ذلك كتاب عنده. والحارث: كذبه الشعبي. وروى منصور عن إبراهيم قال: الحارث اتهم. وقال ابن معين: ليس به بأس. هذا في رواية الدوري.\nأما في رواية عثمان الدارمي فقال: ثقة. قال عثمان: ليس يُتَابَع ابن معين على هذا. وقال أبو زرعة: لا يحتج بحديثه. وقال أبو حاتم: ليس بقوي، ولا ممن يحتج بحديثه. =","vol":"2","page":209},{"text":"عن علي (١) - ﵁ - قال: ذكر رسول الله - ﷺ - الفتنة. قلنا: يا رسول الله ما\n_________\n= وقال النسائي: ليس بالقوي. وقال -في موضع آخر-: ليس به بأس. وقال الدارقطني: ضعيف. وقال ابن عدي: عامة ما يرويه غير محفوظ. وقال ابن حبان: الحارث كان غاليًا في التشيع، واهيًا في الحديث.\nوقال الذهبي في \"سير أعلام النبلاء\": كان فقيها كثير العلم على لين في حديثه. . وقد جاء أن أبا إسحاق سمع من الحارث أربعة أحاديث، وباقي ذلك مرسل. . . وهو ممن عندي وقفة في الاحتجاج به. ثم ساق الذهبي حديثًا خرجه البخاري في الضعفاء من طريق إسرائيل، عن أبي إسحاق السبيعي، عن الحارث، عن علي. . . ثم قال: فهذا حديث منكر جدًّا، وما أظن أن إسرائيل حدث بذا، وقد استوفيت ترجمة الحارث في \"ميزان الاعتدال\" وأنا متحير فيه.\nوقال في \"ميزان الاعتدال\": من كبار علماء التابعين على ضعف فيه. . والجمهور علي توهين أمره مع روايتهم لحديثه في الأبواب، فهذا الشعبي يكذبه، ثم يروي عنه. والظاهر أنه كان يكذب في لهجته وحكاياته. وأما في الحديث النبوي فلا، وكان من أوعية العلم.\nوقال ابن حجر: كذبه الشعبي في رأيه، ورمي بالرفض، وفي حديثه ضعف. توفي سنة (٦٥ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٩٣، \"تاريخ يحيى بن معين\" رواية الدارمي (٢٣٣)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٧٨، \"الضعفاء والمتروكين\" للنسائي (١١٤)، \"الضعفاء والمتروكين\" للدارقطني (١٥٣)، \"الكامل\" لابن عدي ٢/ ١٨٥، \"المجروحين\" لابن حبان ١/ ٢٢٢، \"تهذيب الكمال\" للمزي ٥/ ٢٤٤، \"سير أعلام النبلاء\" للذهبي ٤/ ١٥٢، \"ميزان الاعتدال\" للذهبي ١/ ٤٣٥، \"تهذيب التهذيب\" لابن حجر ٢/ ١٤٥، \"تقريب التهذيب\" لابن حجر (١٠٣٦).\n(١) علي بن أبي طالب بن عبد المطلب بن هاشم الهاشمي، حيدرة، أبو تراب، وأبو الحسنين، ابن عم رسول الله - ﷺ -، وزوج ابنته، من السابقين الأولين. ورجح جمع أنه أول من أسلم، فهو سابق العرب، وهو أحد العشرة، مات في رمضان =","vol":"2","page":210},{"text":"المخرج منها؟ قال: \"كتاب الله، فيه نبأ ما كان (١) قبلكم، وفصل ما بينكم، وخبر ما بعدكم، وهو الفصل ليس بالهزل، من تركه من جبار قصمه الله، ومن أبتغى الهدى في غيره أضله الله، وهو حبل الله المتين، وهو الذكر الحكيم، وهو الصراط المستقيم، وهو الذي لا تلتبس به (٢) الألسن، ولا تزيغ به الأهواء، ولا يخلق عن كثرة الرد، ولا يشبع منه العلماء، ولا تنقضي عجائبه، وهو الذي لم تلبث الجن إذ سمعته حتى أن قالوا: ﴿إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا﴾ (٣). من قال به صَدَق، ومن حكم به عدل، ومن اعتصم به هدي (٤) إلى صراط مستقيم\". خذها (٥) يا أعور (٦).\n_________\n= سنة (٤٠ هـ)، وهو يومئذ أفضل الأحياء، من بني آدم بالأرض، بإجماع أهل السنة، وله ثلاث وستون سنة، على الأرجح.\n\"الاستيعاب\" لابن عبد البر ٣/ ١٩٧، \"أسد الغابة\" لابن الأثير ٤/ ٨٧، \"الإصابة\" لابن حجر ٤/ ٤٦٤، \"تقريب التهذيب\" لابن حجر (٤٧٨٧).\n(١) من (ش).\n(٢) في (ح) و(ش): له.\n(٣) الجن (١).\n(٤) في (ت): فقد هدي. وفي (ج): ومن دعا إليه هدي. . .\n(٥) في (ت): خذها إليك يا أعور. والمقصود به الحارث، الراوي عن علي.\n(٦) [١١٨] الحكم على الإسناد:\nالحديث ضعيف لأنَّ مداره على الحارث الأعور وهو ضعيف، والله أعلم.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٤٨٢ (١٠٠٥٦)، والدارمي في \"سننه\" كتاب فضائل القرآن، باب فضل من قرأ القرآن (٣٣٩٤)، والترمذي في \"سننه\" =","vol":"2","page":211},{"text":"[١١٩] وأخبرنا أبو القاسم عبد الخالق بن علي بن عبد الخالق المؤذن (١)، قال: أنا أبو بكر محمد بن أحمد بن خَنْب (٢)،\n_________\n= كتاب فضائل القرآن، باب ما جاء في فضل القرآن (٢٩٠٦): من طريق الحسين الجعفي، عن حمزة الزيات، عن أبي المختار الطائي، عن ابن أخي الحارث الأعور، عن الحارث به نحوه.\nقال الترمذي: هذا حديث لا نعرفه إلا من هذا الوجه، وإسناده مجهول، وفي الحارث مقال.\nقلت: وأبو المختار، وابن أخي الحارث مجهولان. كما في \"تقريب التهذيب\" لابن حجر (٨٤١٤، ٨٥٧١).\nوقال الذهبي عن أبي المختار: حديثه في فضائل القرآن العزيز منكر. \"ميزان الاعتدال\" للذهبي ٤/ ٥٧١.\nوأخرج الدارمي -الموضع السابق-: من طريق أبي البختري عن الحارث عن علي. وأخرجه أحمد في \"المسند\" ١/ ٩١ من طريق أبى إسحاق قال: وذكر محمد ابن كعب القرظي عن الحارث بن عبد الله الأعور قال: قلت: لآتين أمير المؤمنين فلأسألنه عما سمعت العشية. قال: فجئته بعد العشاء، فدخلت عليه فذكر الحديث. ثم قال: سمعت رسول الله - ﷺ - يقول: \"أتاني جبريل ﵇ فقال: يا محمد إن أمتك مختلفة بعدك. قال: فقلت له: فأين المخرج يا جبريل. قال: فقال: كتاب الله. . . \". فذكر نحوه.\n(١) أبو القاسم عبد الخالق بن علي بن عبد الخالق بن إسحاق، المؤذن المحتسب، الشافعي النيسابوري. مشهور، ثقة، كثير الحديث والرواية، مبارك الإسناد، سديد الطريق، آمر بالمعروف، شديد في النهي عن المنكر. توفي (٤٠٥ هـ).\n\"التدوين في أخبار قزوين\" للرافعي ٣/ ٤٧٩ - ٤٨٠، \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (١١٨٨)، \"تاريخ الإسلام\" للذهبي ٢٨/ ١١٥.\n(٢) هو: أبو بكر محمد بن أحمد بن خنب البخاري، ثم البغدادي، الدَّهقان.\nنزيل بخارى ومسندها. =","vol":"2","page":212},{"text":"قال (١): نا أبو إسماعيل الترمذي (٢) (ح) (٣).\n[١٢٠] وأخبرنا عبد الرحمن بن محمد بن يحيى (٤) قال: نا أبو الأحرز محمد بن عمر بن جميل بن سعيد الأزدي (٥) قال: نا أبو\n_________\n= قال الذهبي: الشيخ العالم المحدث الصدوق المسند ثم قال: كان فقيها شافعي المذهب، محدثا فهما، لا بأس به. توفي سنة (٣٥٠ هـ).\n\"تاريخ بغداد\" للخطيب ١/ ١٩٦، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٢٣، \"العبر\" للذهبي ٢/ ٨٥، \"شذرات الذهب\" لابن العماد ٣/ ١٠٠.\n(١) من (ح). وفي باقي النسخ: قالوا.\n(٢) أبو إسماعيل محمد بن إسماعيل بن يوسف السلمي، الترمذي، نزيل بغداد. ثقة حافظ، لم يتضح كلام أبي حاتم فيه.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩٠، \"تهذيب الكمال\" للمزي ٢٤/ ٤٨٩، \"تهذيب التهذيب\" لابن حجر ٩/ ٦٢، \"تقريب التهذيب\" لابن حجر (٥٧٧٥).\n(٣) من (ج)، (ت).\n(٤) عبد الرحمن بن محمد بن يحيى بن ياسر، أبو الحسن التميمي، الدمشقي الجَوْبَري -بفتح الجيم وسكون الواو وفتح الباء المنقوطة وفي آخرها الراء قرية من قرى نيسابور.\nذكر الذهبي عن أحد الذين أخذوا عن عبد الرحمن، ويدعى الكتاني، أنه قال عنه: كان لا يقرأ ولا يكتب، سمَّعه أبوه، وضبط له، وكان يحسن المتون، وجدت سماعه في \"صحيح البخاري\"، فقال لي: قد سمَّعني أبي الكثير، فما أحدثك، حتى أدري مذهبك في معاوية. فقلت: صاحب رسول الله - ﷺ -، وترحمت عليه، فأخرج إلى كتب أبيه جميعها. ثم قال: مات في صفر سنة (٤٢٥ هـ).\n\"الأنساب\" للسمعاني ٢/ ١٠٨، \"سير أعلام النبلاء\" للذهبي ١٧/ ٤١٥، \"العبر\" للذهبي ٢/ ٢٥٣، \"شذرات الذهب\" لابن العماد ٣/ ٣٨٥.\n(٥) محمد بن عمر بن جميل بن سعيد الأزدي الطوسي. روى عن الحسن بن سلام =","vol":"2","page":213},{"text":"إسماعيل محمد (١) بن إسماعيل الترمذي (٢)، قال: أنا أيوب بن سليمان (٣)، قال: حدثني أبو بكر بن أبي أويس (٤)، عن سليمان بن بلال (٥)، عن محمد بن عجلان (٦)،\n_________\n= السواق. وابن أبي الدنيا، وغيرهما. روى عنه محمد بن يعقوب الأصم، وأبو علي الحافظ، وزاهر بن أحمد السرخسي، وغيرهم. والأحرز: بحاء مهملة، وبعدها راء، ثم زاي.\n\"الإكمال\" لابن ماكولا ١/ ١٨، \"توضيح المشتبه\" لابن ناصر الدين ١/ ١٦١، \"تبصير المنتبه\" لابن حجر ١/ ٨.\n(١) في (ت): (بن محمد).\n(٢) ثقة حافظ.\n(٣) أيوب بن سليمان بن بلال القرشي، المدني، أبو يحيى. ثقة. توفي سنة (٢٢٤ هـ). \"تهذيب الكمال\" للمزي ٣/ ٤٧٢، \"تهذيب التهذيب\" لابن حجر ١/ ٤٠٤، \"تقريب التهذيب\" لابن حجر (٦١٨).\n(٤) عبد الحميد بن عبد الله بن عبد الله بن أويس الأصبحي، أبو بكر بن أبي أويس، مشهور بكنيته كأبيه، ثقة. مات سنة (٢٠٢ هـ).\n\"تهذيب الكمال\" للمزي ١٦/ ٤٤٤، \"تهذيب التهذيب\" لابن حجر ٦/ ١١٨، \"تقريب التهذيب\" لابن حجر (٣٧٩١).\n(٥) سليمان بن بلال التيمي مولاهم، أبو محمد وأبو أيوب المدني. ثقة. مات سنة (١٧٧ هـ).\n\"تهذيب الكمال\" للمزي ١١/ ٣٧٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٠٤، \"تقريب التهذيب\" لابن حجر (٢٥٣٩).\n(٦) محمد بن عجلان المدني القرشي، أبو عبد الله.\nوثقه أحمد، وابن معين، وابن عيينة، وأبو حاتم، وغيرهم، وذكر يحيى القطان أن ابن عجلان كان يحدث عن سعيد المقبري عن أبيه عن أبي هريرة، وعن رجل عن أبي هريرة فاختلط عليه، فجعلهما عن أبي هريرة. =","vol":"2","page":214},{"text":"عن أبي إسحاق (١)،\n_________\n= وقال الحاكم: أخرج له مسلم في كتابه ثلاثة عشر حديثا، كلها شواهد. وقد تكلم المتأخرون من أئمتنا في سوء حفظه. وقال الذهبي: إمام صدوق مشهور. وقال: فحديثه إن لم يبلغ رتبة الصحيح، فلا ينحط عن رتبة الحسن.\nوقال ابن حجر: صدوق. إلا أنه اختلطت عليه أحاديث أبي هريرة. مات سنة (١٤٨ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٣٠، \"معرفة الرجال عن يحيى بن معين\" لابن محرز (٤٩٢، ٥٧٣)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٩، \"تهذيب الكمال\" للمزي ٢٦/ ١٠١، \"سير أعلام النبلاء\" للذهبي ٦/ ٣١٧، \"ديوان الضعفاء\" للذهبي (٣٨٧٧)، \"ميزان الاعتدال\" للذهبي ٣/ ٦٤٤، \"تهذيب التهذيب\" لابن حجر ٩/ ٣٤١، \"تقريب التهذيب\" لابن حجر (٦١٧٦).\n(١) أبو إسحاق هو: إبراهيم بن مسلم العبدي، أبو إسحاق الهَجَري، بفتح الهاء والجيم.\nقال ابن معين: ليس حديثه بشيء. وقال أحمد: كان الهجري رفاعًا وضعفه. وقال البخاري والنسائي: منكر الحديث. وقال أبو حاتم: ليس بالقوي. وقال الفسوي: كان رفَّاعا، لا بأس به. وقال الأزدي: هو صدوق، ولكنه رفاع، كثير الوهم. وقال ابن عدي: إنما أنكروا عليه كثرة روايته عن أبي الأحوص عن عبد الله، وعامتها مستقيمة. وقال سفيان بن عيينة: أتيت إبراهيم الهجري، فرفع إلى عامة كتبه، فرحمت الشيخ، وأصلحت له كتابه. قلت: هذا من عبد الله، وهذا عن النبي - ﷺ - وهذا عن عمر.\nقال ابن حجر: القصة المتقدمة عن ابن عيينة تقتضي أن حديثه عنه صحيح؛ لأنه إنما عيب عليه رفعه أحاديث موقوفة، وابن عيينة ذكر أنه ميز حديث عبد الله من حديث النبي - ﷺ -.\nوقال الذهبي: ضعفوه. وقال ابن حجر: لين الحديث، رفع موقوفات.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٤، \"الضعفاء والمتروكين\" (١٤٦)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٣١، \"الكامل\" لابن عدي ١/ ٢١٤، =","vol":"2","page":215},{"text":"عن أبي الأحوص (١) عن عبد الله بن مسعود - ﵁ - (٢) قال: قال رسول الله - ﷺ -: \"إن (٣) هذا القرآن مأدبة الله في أرضه (٤)، فتعلموا من مأدبته ما استطعتم. إن هذا القرآن هو حبل الله المتين (٥)، (والنور المبين) (٦)، والشفاء النافع، عصمة من تمسك به (٧)، ونجاة من تبعه، لا يعوج فيقوَّم، ولا يزيغ فيستعتب (٨)، ولا تنقضي عجائبه، ولا يخلق من كثرة الرد، فاقرؤوه، فإن الله يأجركم علي تلاوته بكل\n_________\n= \"تهذيب الكمال\" للمزي ٢/ ٢٠٣، \"ديوان الضعفاء\" للذهبي (٢٥٢)، \"تهذيب التهذيب\" لابن حجر ١/ ١٦٤، \"تقريب التهذيب\" لابن حجر (٢٥٤).\n(١) أبو الأحوص عوف بن مالك بن نضْلة -بفتح النون وسكون المعجمة- الجُشَمي -بضم الجيم وفتح الشين المعجمة- الكوفي، مشهور بكنيته، ثقة. قتل قبل المائة، في ولاية الحجاج على العراق.\n\"تهذيب الكمال\" للمزي ٢٢/ ٤٤٥، \"تهذيب التهذيب\" لابن حجر ٨/ ١٦٩، \"تقريب التهذيب\" لابن حجر (٥٢٥٣).\n(٢) عبد الله بن مسعود بن غافل -بمعجمة وفاء- ابن حبيب الهُذلي، أبو عبد الرحمن. من السابقين الأولين، ومن كبار العلماء من الصحابة، مناقبه جمَّة، وأمره عمر على الكوفة. ومات سنة (٣٢ هـ) أو في التي بعدها، بالمدينة.\n\"الاستيعاب\" لابن عبد البر ٣/ ١١٠، \"أسد الغابة\" لابن الأثير ١٣/ ٣٨١، \"الإصابة\" لابن حجر ٤/ ١٩٨، \"تقريب التهذيب\" لابن حجر (٣٦٣٨).\n(٣) ساقطة من (ت).\n(٤) ساقطة من (ج). وفي (ت): الأرض.\n(٥) من (ت).\n(٦) ساقطة من (ت).\n(٧) في (ج): من تمسك به عصمه.\n(٨) في (ت): فيتشعَّب. وهو تحريف.","vol":"2","page":216},{"text":"حرف عشر حسنات، أما إني لا أقول: ﴿الم﴾ حرف، (ولكني أقول: ألف) (١) ولام وميم ثلاثون حسنة\" (٢).\n_________\n(١) في (النسخ الأخرى): (ولكن ألف).\n(٢) [١١٩ - ١٢٠] الحكم على الإسناد:\nالحديث إسناده ضعيف؛ لضعف إبراهيم الهجري، ومحمد بن عجلان -وإن كان صدوقًا- إلا أنه اختلطت عليه أحاديث أبي هريرة، ولكن الاثنين قد توبعا متابعات كثيرة. ترقى بالحديث إلى الحسن، وقد يرتقي بتلك المتابعات الكثيرة إلى الصحيح لغيره.\nولكن الحديث مختلف في رفعه ووقفه، فقد ورد هكذا وهكذا.\nوالسبب في هذا هو إبراهيم الهجري، لأن العلماء ذكروا عنه أنه يرفع الموقوفات ومما يقوي الوقف أن سفيان بن عيينة رواه عن الهجري موقوفًا وسفيان بن عيينة روايته عن الهجري صحيحة، لأنه ميز حديث الهجري الموقوف من المرفوع كما تقدم في ترجمة الهجري. ويقوي الوقف -أيضًا- أن الروايات الموقوفة أكثر من المرفوعة. والله سبحانه أعلم.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٢/ ٣٢٤ (١٩٣٣) عن شيخ المصنف عبد الخالق بن علي المؤذن به، سندًا ومتنًا.\nوقد ورد الحديث من طرق كثيرة عن إبراهيم الهجري: بعضها موقوف، وبعضها مرفوع، ومنها:\n١ - طريق سفيان بن عيينة، عن إبراهيم الهجري، عن أبي الأحوص، عن ابن مسعود موقوفًا بنحوه: أخرجه عبد الرزاق في \"المصنف\" ٣/ ٣٧٥ (٦٠١٧).\n٢ - طريق أبي شهاب عبد ربه بن نافع، عنه، به موقوفًا: أخرجه سعيد بن منصور في \"سننه\" ١/ ٤٣ (٧).\n٣ - طريق جعفر بن عون، عن الهجري، به، موقوفًا. أخرجه الدرامي في \"سننه\" ٢/ ٣١٠.","vol":"2","page":217},{"text":"[١٢١] وأخبرنا محمد بن الحسين بن محمد (١)، قال: نا محمد بن\n_________\n٤ - طريق أبي معاوية عن الهجري، به، مرفوعًا. أخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٤٨٢ (١٠٠٥٧).\n٥ - طريق أبي اليقظان عمار بن محمد الثوري، عنه، به، مرفوعًا. أخرجه أبو عبيد في \"فضائل القرآن\" (٧).\n٦ - طريق جرير بن عبد الحميد، عن إبراهيم، به مرفوعًا. أخرجه ابن الضريس في \"فضائل القرآن\" (٥٨) عنه، به مرفوعا.\nوهناك طرق أخرى لم أذكرها خشية الإطالة.\nوهناك متابعات كثيرة لإبراهيم الهجري في روايته لهذا الحديث، حيث ورد الحديث من طرق كثيرة عن أبي الأحوص.\nفقد رواه عن أبي الأحوص: أبو حصين الأسدي، وعطاء بن السائب، وأبو إسحاق السبيعي، وقتادة، وعاصم بن أبي النجود، وسعيد بن منصور.\nومن أقوى هذِه الطرق: طريق أبي إسحاق السبيعي. وقد روي عنه من طرق عديدة، حيث رواه عنه: محمد بن عمرو بن علقمة، وشريك النخعي، وعمر بن عبيد الطنافسي، ومعمر بن راشد، وأبو سنان سعيد بن سنان البرجمي، والقاسم ابن معين. وكل هؤلاء رووا الحديث عن أبي إسحاق، عن أبي الأحوص، عن ابن مسعود، موقوفًا، عدا محمد بن عمرو فقد رواه عنه مرفوعًا.\nوقد أخرج رواية محمد بن عمرو -هذِه- ابن منده في كتابه \"الرد علي من يقول ﴿الم﴾ حرف\" (١١).\nوبقية الروايات أخرجها مفرقة: ابن المبارك في \"الزهد\" (ص ٢٧٩، ٨٠٨)، وأبو عبيد في \"فضائل القرآن\" (٢٣)، وعبد الرزاق في \"المصنف\" ٣/ ٣٦٨ (٥٩٩٨)، والدارمي في \"سننه\" ٢/ ٣٠٨، وأبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٢٧٢، وبعض ألفاظهم مختصرة، وبعضها فيها زيادات.\nوانظر: \"سنن سعيد بن منصور\" ١/ ٤٣ (٧).\n(١) أبو عبد الرحمن السلمي، قال الذهبي: تكلموا فيه وليس بعمدة.","vol":"2","page":218},{"text":"محمد بن يعقوب (١)، قال: نا محمد بن موسى بن النعمان (٢)، قال: نا فهد بن سليمان (٣)، قال: نا إسحاق بن بشر (٤)، قال: نا مالك بن\n_________\n(١) أبو الحسين محمد بن محمد بن يعقوب بن إسماعيل بن الحجاج الحجَّاجي النيسابوري. الإمام الحافظ الثقة. جمع وصنف، وصحح وعلل، وبعد صيته.\nقال أبو نعيم: سمعت أبا علي الحافظ -غير مرة- يقول: ما في أصحابنا أفهم ولا أثبت من أبي الحسين، وأنا ألقبه بعفان لثقته.\nوقال الحاكم: العبد الصالح، الصدوق الثبت. وقال الخطيب: كان عبدا صالحًا، ثبتًا حافظًا. توفي سنة (٣٦٨ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ٢٢٣، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٤٠، \"طبقات الحفاظ\" للسيوطي (٨٦٥).\n(٢) لم أجده.\n(٣) أبو محمد فهد بن سليمان الدلاَّل النخَّاس -بفتح النون وتشديد الخاء المعجمة، وفي آخرها السين المهملة- المصري.\nذكره ابن أبي حاتم وقال: روى عن موسى بن داود، ومحمد بن كثير المصيصي، ويحيى بن صالح، وأبي توبة. كتبت فوائده، ولم يقض لنا السماع منه. توفي سنة (٢٧٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٨٩، \"الأنساب\" للسمعاني ٥/ ٤٧٠، \"سير أعلام النبلاء\" للذهبي ١٣/ ١٧٧، \"توضيح المشتبه\" لابن ناصر الدين ٩/ ٤١.\n(٤) إسحاق بن بشر الكاهلي، أبو يعقوب الكوفي. كذَّاب، يضع الحديث. قال أبو زرعة: كان يكذب، يحدث عن مالك وأبي معشر بأحاديث موضوعة.\nوقال أبو حاتم: كان يكذب. وقال أبو بكر بن أبي شيبة: كذاب. وقال ابن عدي: هو في عداد من يضع الحديث. توفي سنة (٢٢٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢١٤، \"الكامل\" لابن عدي ١/ ٥٥٥، \"ميزان الاعتدال\" للذهبي ١/ ١٨٨، \"لسان الميزان\" لابن حجر ١/ ٣٥٥، \"الكشف الحثيث\" لسبط ابن العجمي (١١٩).","vol":"2","page":219},{"text":"أنس (١) عن يحيى بن سعيد (٢) عن سعيد بن المسيب (٣) عن أبي الدرداء - ﵁ - (٤) قال: قال رسول الله - ﷺ -: \"القرآن أفضل من (٥) كل شيء دون الله، فمن وقَّر القرآن فقد وقَّر الله، ومن لم يوقر القرآن فقد استخف\n_________\n(١) مالك بن أنس بن مالك بن أبي عامر بن عمرو الأصبحي، أبو عبد الله المدني، الفقيه، إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين، حتى قال البخاري: أصح الأسانيد كلها: مالك عن نافع عن ابن عمر. مات سنة (١٧٩ هـ).\n\"تهذيب الكمال\" للمزي ٢٧/ ٩١، \"تهذيب التهذيب\" لابن حجر ١٠/ ٥، \"تقريب التهذيب\" لابن حجر (٦٤٦٥).\n(٢) يحيى بن سعيد بن قيس الأنصاري، المدني، أبو سعيد القاضي، ثقة ثبت، مات سنة (١٤٤ هـ) أو بعدها.\n\"تهذيب الكمال\" للمزي ٣١/ ٣٤٦، \"تهذيب التهذيب\" لابن حجر ١١/ ٢١١، \"تقريب التهذيب\" لابن حجر (٧٦٠٩).\n(٣) سعيد بن المسيب بن حزن بن أبي وهب بن عمرو بن عائذ بن عمران بن مخزوم القرشي المخزومي.\nأحد العلماء الأثبات الفقهاء الكبار. اتفقوا علي أن مرسلاته أصح المراسيل. وقال ابن المديني: لا أعلم في التابعين أوسع علمًا منه مات بعد الستين، وقد ناهز الثمانين.\n\"تهذيب الكمال\" للمزي ١١/ ٦٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٨٤، \"تقريب التهذيب\" لابن حجر (٢٤٠٩).\n(٤) أبو الدرداء عويمر بن زيد بن قيس الأنصاري. مختلف في اسم أبيه، وأما هو فمشهور بكنيته، وقيل: اسمه عامر، وعويمر لقب، صحابي جليل، أول مشاهده أحد، وكان عابدا مات في أواخر خلافة عثمان، وقيل: عاش بعد ذلك.\n\"الاستيعاب\" لابن عبد البر ٣/ ٢٩٨، \"أسد الغابة\" لابن الأثير ٤/ ٣٠٦، \"الإصابة\" لابن حجر ٤/ ٦٢١، \"تقريب التهذيب\" لابن حجر (٥٢٦٣).\n(٥) من (ح)، (ت).","vol":"2","page":220},{"text":"بحرمة الله. حرمة القرآن على الله كحرمة الوالد علي ولده\" (١).\n_________\n(١) [١٢١] الحكم على الإسناد:\nإسناده موضوع، وعلته إسحاق بن بشر. والله أعلم.\nالتخريج:\nوأخرجه أبو نصر السجزي في \"الإبانة\" عن عائشة، والحاكم في \"تاريخ نيسابور\" عن محمد بن الحنفية، عن علي بن أبي طالب. هكذا ذكره المتقي الهندي في \"كنز العمال\" ١/ ٢٣٦٢ وسياقه فيه كالتالي: \"القرآن أفضل من كل شيء دون الله، وفضل القرآن علي سائر الكلام كفضل الله على خلقه، فمن وقَّر القرآن فقد وقر الله، ومن لم يوقر القرآن فقد استخف بحق الله، وحرمة القرآن عند الله كحرمة الوالد علي ولده، القرآن شافع مشفع، وما حِلٌّ مصدَّق، فمن شفع له القرآن شفع، ومن مَحَل به القرآن صدق، ومن جعل القرآن أمامه قاده إلى الجنة، ومن جعله خلفه ساقه إلى النار، حملة القرآن هم المحفوفون برحمة الله، المُلبسون نور الله، المعلمون كلام الله، من عاداهم فقد عادى الله، ومن والاهم فقد وإلى الله، يقول الله ﷿: يا حملة كتاب الله، استجيبوا لله بتوقير كتابه يزدكم حبا ويحبِّبكم إلى خلقه. يدفع عن مستمع القرآن سوء الدنيا، ويدفع عن تالي القرآن بلوى الآخرة. ولمستمع آية من كتاب الله خير له من صبيرٍ ذهبًا. وتالي آية من كتاب الله خير له مما تحت أديم السماء. وإن في القرآن لسورة تُدعى العظيمة عند الله يدعى صاحبها الشريف عند الله، تشفع لصاحبها يوم القيامة في أكثر من ربيعة ومضر، وهي يس\". وحديث عائشة سيرويه المصنف في الإسناد بعد التالي.\nأخرجه -بنحو هذا السياق- ابن عساكر في \"تاريخ دمشق\" من حديث أنس بن مالك - ﵁كما في \"ذيل اللآلئ المصنوعة\" للسيوطي (٢٠)، \"تنزيه الشريعة المرفوعة\"، لابن عراق ١/ ٢٩٤.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ٢٦ عن أنس. ولم ينسبه.\nوانظر -كذلك-: \"المقاصد الحسنة للسخاوي\" (٥)، \"كشف الخفاء\" للعجلوني ١/ ٢٠، \"موسوعة الأحاديث والآثار الضعيفة والموضوعة\" (١٦٠٨٢، ١٦٠٨٣).","vol":"2","page":221},{"text":"[١٢٢] وأخبرنا أبو عمرو أحمد بن أُبَي الفراتي (١) (٢) بقراءتي عليه، قال: أنا عبد الله بن محمد (٣) بن يعقوب البخاري (٤)، قال: نا علي بن محمد السمسار (٥)، قال: نا الفضيل بن الحسين (٦)، قال: نا يزيد بن زريع (٧)،\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) في (ش)، (ت): الفرات وهو خطأ.\n(٣) في (س): أحمد.\n(٤) عبد الله بن محمد بن يعقوب بن الحارث بن خليل، أبو محمد الحارثي البخاري الكَلاباذي الحنفي.\nقال ابن الجوزي: قال أبو سعيد الروَّاس: يتهم بوضع الحديث.\nوقال أحمد السليماني: كان يضع هذا الإسناد على هذا المتن، وهذا المتن علي هذا الإسناد، وهذا ضرب من الوضع.\nوقال حمزة السهمي: سألت أبا زرعة أحمد بن الحسين الرازي عنه، فقال: ضعيف. وقال الحاكم: هو صاحب عجائب وأفراد عن الثقات. وقال الخطيب: صاحب عجائب ومناكير وغرائب. . وليس بموضع الحجة. توفي سنة (٣٤٠ هـ). \"تاريخ بغداد\" للخطيب ١٠/ ١٢٦، \"ميزان الاعتدال\" للذهبي ٢/ ٤٩٦، \"ديوان الضعفاء\" للذهبي (٢٢٩٧)، \"المغني في الضعفاء\" للذهبي ١/ ٥٦٦، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٢٤، \"لسان الميزان\" لابن حجر ٣/ ٣٤٨.\n(٥) لم أجده.\n(٦) الفضيل بن حسين بن طلحة الجحدري، أبو كامل، ثقة حافظ، مات سنة (٢٣٧ هـ).\n\"تهذيب الكمال\" للمزي ٢٣/ ٢٦٩، \"تهذيب التهذيب\" لابن حجر ٨/ ٢٩٠، \"تقريب التهذيب\" لابن حجر (٥٤٦١).\n(٧) يزيد بن زُريع -بتقديم الزاي، مصغر- البصري، أبو معاوية، يقال له: ريحانة البصرة، ثقة، ثبت، مات سنة (١٨٢ هـ). =","vol":"2","page":222},{"text":"قال: نا بشر بن نمير (١)، عن القاسم بن (٢) عبد الرحمن،\n_________\n= \"تهذيب الكمال\" للمزي ٣٢/ ١٢٤، \"تهذيب التهذيب\" لابن حجر ١١/ ٣٢٥، \"تقريب التهذيب\" لابن حجر (٧٧٦٤).\n(١) بشر بن نمير القشيري البصري.\nتركه يحيى القطان. وقال: كان ركنًا من أركان الكذب. وقال أحمد: ترك الناس حديثه. وقال أيضًا: يحيى بن العلاء كذّاب يضع الحديث، وبشر بن نمير أسوأ حالا منه. وقال ابن معين والنسائي: ليس بثقة.\nوقال البخاري: منكر الحديث. وقال -أيضًا-: مضطرب، تركه علي بن المديني. وقال أبو حاتم: متروك الحديث.\nوقال ابن عدي: عامة ما يرويه عن القاسم وعن غيره لا يتابع عليه، وهو ضعيف. وقال الذهبي: متروك. وذكر من مروياته هذا الحديث عن القاسم، عن أبي أمامة مرفوعًا. وقال: قلت: ولبشر عن القاسم نسخة كبيرة ساقطة. وقال ابن حجر: متروك الحديث. مات بعد سنة (١٤٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٩، \"العلل\" لأحمد ٢/ ٢٨، \"الضعفاء الصغير\" للبخاري (٢٥٤)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٦٨، \"الكامل\" لابن عدي ٢/ ٧، \"تهذيب الكامل\" ٤/ ١٥٥، \"ديوان الضعفاء\" للذهبي (٦٠٨)، \"الكاشف\" للذهبي ١/ ١٠٤، \"ميزان الاعتدال\" للذهبي ١/ ٣٢٥، \"تهذيب التهذيب\" لابن حجر ١/ ٤٦٠، \"تقريب التهذيب\" لابن حجر (٧١٣).\n(٢) في (ح): (أبي).\nوهو: القاسم بن عبد الرحمن الشامي، أبو عبد الرحمن الدمشقي، صاحب أبي أمامة.\nيروي عن عدد من الصحابة قال بعضهم: لم يسمع من أحد من الصحابة سوى أبي أمامة الباهلي. قال أحمد: روى عنه علي بن زيد أعاجيب، وما أراها إلا من قبل القاسم. وقال الأثرم: ذكرت لأبي عبد الله عن القاسم الشامي، عن أبي أمامة أن الدباغ طهور فأنكره، وحمل على القاسم.\nووثقه ابن معين، والترمذي، وغيرهما. وقال أبو حاتم: حديث الثقات عنه =","vol":"2","page":223},{"text":"عن أبي أمامة (١) - ﵁ - عن النبي - ﷺ - قال: \"من قرأ ثلث القرآن أوتي (٢) ثلث النبوة، ومن قرأ نصف القرآن أوتي نصف النبوة، ومن قرأ ثلتي القرآن أوتي ثلثي النبوة، ومن قرأ القرآن كله أوتي النبوة كلها. ثم يقال له يوم القيامة: اقرأ، أو ارْقَ بكل آية درجة، حتى ينجز ما معه من القرآن. ثم يقال له: اقبض فيقبض، (ثم يقال له: اقبض فيقبض) (٣)، فيقال له. هل تدري ما في يديك؟ كذا في يده اليمنى\n_________\n= مستقيم لا بأس به، وإنما ينكر عن الضعفاء. وقال ابن حبان: كان يروي عن أصحاب رسول الله - ﷺ - المعضلات. وقال الذهبي: صدوق.\nوقال البخاري: روى عنه العلاء بن الحارث وابن جابر، وكثير بن الحارث، ويحيى بن الحارث، وسليمان بن عبد الرحمن أحاديث مقاربة، وأما من يتكلم فيه مثل: جعفر بن الزبير، وبشر بن نمير، وعلي بن زيد، وغيرهم، ففي حديثهم عنه مناكير واضطراب. وقال ابن حجر: صدوق، يغرب كثيرًا.\nتوفي سنة (١١٢ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٤٨١، \"التاريخ الأوسط\" للبخاري ١/ ٢٥٤ - ٢٥٣، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١١٣، \"المجروحين\" لابن حبان ٢/ ٢١١، \"تهذيب الكمال\" للمزي ٢٣/ ٣٨٣، \"سير أعلام النبلاء\" للذهبي ٥/ ١٩٥، \"الكاشف\" للذهبي ٢/ ٣٣٧، \"ميزان الاعتدال\" للذهبي ٣/ ٣٧٣، \"تهذيب التهذيب\" لابن حجر ٨/ ٣٢٢، \"تقريب التهذيب\" لابن حجر (٥٥٠٥).\n(١) أبو أمامة صُدي -بالتصغير- ابن عجلان الباهلي، صحابي مشهور، سكن الشام، ومات بها سنة (٨٦ هـ).\n\"الاستيعاب\" لابن عبد البر ٢/ ٢٨٩، \"أسد الغابة\" لابن الأثير ٣/ ١٥، \"الإصابة\" لابن حجر ٣/ ٣٣، \"تقريب التهذيب\" لابن حجر (٢٩٣٩).\n(٢) في (ت): (فقد أوتي).\n(٣) ساقطة من (ت).","vol":"2","page":224},{"text":"الخلد، وفي يده الأخرى النعيم\" (١).\n[١٢٣] وحدثنا أبو محمد الحسن بن أحمد بن محمد المخلدي (٢) إملاءً، قال: أنا جدِّي أبو العباس محمد بن الحسن بن علي بن مخلد (٣)، قال: نا محمد بن عبد السلام الورَّاق (٤)، قال: نا أحمد ابن إبراهيم (٥)، قال: نا محمد بن عمر (٦)،\n_________\n(١) [١٢٢] الحكم على الإسناد:\nالحديث موضوع، وعلته بشر بن نمير.\nالتخريج:\nأخرجه ابن حبان في \"المجروحين\" ١/ ١٨٧، وابن عدي في \"الكامل\" ٢/ ٧، ٨، وابن الجوزي في \"الموضوعات\" ١/ ١٨٣، والبيهقي في \"شعب الإيمان\" ٢/ ٥٢٢ (٢٥٨٩)، وابن عساكر في \"تاريخ دمشق\" ٥٦/ ١٠٠ من طريق بشر بن نمير، عن القاسم، عن أبي أمامة مرفوعًا، به. ولفظ ابن حبان مختصر.\nقال ابن الجوزي: هذا حديث لا يصح عن رسول الله - ﷺ -. . ثم ذكر أقوال العلماء في تكذيب بشر بن نمير.\n(٢) الشيباني، النيسابوري. روى عنه الحاكم ووثقه.\nقال الحاكم: وهو صحيح السماع والكتب، متقن الرواية، صاحب الإملاء في دار السنة، محدث العصر.\nوقال الذهبي: الإمام الصدوق المسند العدل، شيخ العدالة.\nتوفي سنة (٣٨٩ هـ).\n\"الأنساب\" للسمعاني ٥/ ٢٢٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٥٣٩، \"العبر\" للذهبي ٢/ ١٧٦، \"شذرات الذهب\" لابن العماد ٣/ ٢٦٠.\n(٣) لم أجده.\n(٤) ثقة.\n(٥) لم أجده.\n(٦) في (س): (عمرو). والمثبت من النسخ الأخرى. ولم أجد محمد بن عمر هذا.","vol":"2","page":225},{"text":"عن هشام بن عروة (١)، عن أبيه (٢) عن عائشة - ﵂ - (٣) قالت: قال رسول الله - ﷺ -: \"حملة القرآن هم المحفوفون برحمة الله، الملبسون نور الله، المعلمون كلام الله، فمن عاداهم فقد عادى الله، ومن والاهم فقد وإلى الله، يقول الله ﷿: يا حملة كتاب الله تحببوا إلى الله بتوقير كتابه يزدكم حبا ويحببكم إلى خلقه. يدفع عمن يستمع (٤) القرآن شر الدنيا، ويدفع عن تالي القرآن بلوى الآخرة، ولمستمع آية من كتاب الله خير من ثبير (٥) ذهبًا، ولتالي آية من كتاب الله خير مما تحت العرش إلى\n_________\n(١) هشام بن عروة بن الزبير بن العوام الأسدي. ثقة فقيه، ربما دلس. مات سنة (١٤٥ هـ) أو (١٤٦ هـ).\n\"تهذيب الكمال\" للمزي ٣٠/ ٢٣٢، \"تهذيب التهذيب\" لابن حجر ١١/ ٤٨، \"تقريب التهذيب\" لابن حجر (٧٣٥٢).\n(٢) عروة بن الزبير بن العوام بن خويلد الأسدي، أبو عبد الله المدني، ثقة فقيه مشهور. مات سنة (٩٤ هـ).\n\"تهذيب الكمال\" للمزي ٢٠/ ١١، \"تهذيب التهذيب\" لابن حجر ٧/ ١٨٠، \"تقريب التهذيب\" لابن حجر (٤٥٩٣).\n(٣) عائشة بنت أبي بكر الصديقة بنت الصديق، أم المؤمنين، أفقه النساء مطلقًا، وأفضل أزواج النبي - ﷺ - إلا خديجة، ففيهما خلاف مشهور، ماتت سنة (٥٧ هـ) على الصحيح.\n\"الاستيعاب\" لابن عبد البر ٤/ ٤٣٥، \"أسد الغابة\" لابن الأثير ٧/ ١٨٦، \"الإصابة\" لابن حجر ٨/ ٢٣١، \"تقريب التهذيب\" لابن حجر (٨٧٣٢).\n(٤) في النسخ الأخرى: (عن مستمع).\n(٥) ثبير -بفتح أوله، وكسر ثانيه، وراء مهملة- جبل بمكة، وهي أربعة أَثْبِرَة بالحجاز. \"معجم ما استعجم\" للبكري ١/ ٣٠٣.","vol":"2","page":226},{"text":"تخوم (١) الأرض السفلى\" (٢).\n[١٢٤] وأخبرني محمد بن القاسم بن أحمد المرتِّب (٣) قال: نا أبو يعقوب الفرجي (٤) قال: نا الحسن بن أحمد بن محمد بن عيسى المؤدب (٥) بتُستَر (٦) قال: نا الحسن بن أحمد الطوسي (٧) قال: نا محمد بن الليث الجوهري (٨) قال: نا إبراهيم بن موسى المؤدب (٩) قال: نا إسماعيل بن يحيى التيمي (١٠)،\n_________\n(١) قال أبو عبيد: التخوم هي الحدود والمعالم.\n\"غريب الحديث\" ١/ ٤٢٧.\n(٢) [١٢٣] الحكم على الإسناد:\nفي إسناده من لم أجده.\n(٣) أبو الحسن القلوسي لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) تُسْتَر: بضم التاء الأولى وسكون السين المهملة، وفتح التاء الثانية، بلدة من كور الأهواز من بلاد خوزستان. يقولها الناس: شوشتر.\n\"معجم البلدان\" لياقوت ٢/ ٢٩، \"الأنساب\" للسمعاني ١/ ٤٦٥.\n(٧) لم أجده.\n(٨) محمد بن الليث بن محمد بن يزيد أبو بكر الجوهري.\nقال الخطيب: كان ثقة توفي سنة (٢٩٩ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ١٩٦، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٦٤.\n(٩) لم أجده.\n(١٠) إسماعيل بن يحيى بن عبيد الله بن طلحة بن عبد الله بن عبد الرحمن بن أبي بكر الصديق، أبو يحيى التيمي.\nقال صالح بن محمد جزرة: كان يضع الحديث. وقال الأزدي: ركن من أركان =","vol":"2","page":227},{"text":"عن مِسْعر (١) عن عطية (٢) عن أبي سعيد الخدري (٣) - ﵁ - قال: قال رسول الله - ﷺ -: \"إذا كان يوم القيامة وضعت منابر من نور منظومة بنور، عند كل منبر ناقة من نوق الجنة، ثم ينادي مناد: أين من حمل كتاب الله؟ اجلسوا علي هذِه المنابر فلا روع عليكم ولا حزن، حتى يفرغ الله مما بينه وبين العباد. فإذا فرغ الله ﷿ من حساب الخلق حملوا علي تلك\n_________\n= الكذب، لا تحل الرواية عنه. وقال ابن عدي: عامة ما يرويه بواطيل. وقال ابن حبان: كان يروي الموضوعات عن الثقات، لا تحل الرواية عنه بحال.\nوقال الدارقطني: كان يكذب على مالك والثوري وغيرهما. وقال الحاكم: روى عن مالك ومسعر وابن أبي ذئب أحاديث موضوعة. وقال الذهبي: عن أبي سنان الشيباني، وابن جريج، ومسعر بالأباطيل. . . مُجْمع على تركه.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٠٣، \"المجروحين\" لابن حبان ١/ ١٢٦، \"الكامل\" لابن عدي ١/ ٣٠٢، \"الضعفاء والمتروكين\" للدارقطني (٨١)، \"ميزان الاعتدال\" للذهبي ١/ ٢٥٣، \"المغني في الضعفاء\" للذهبي ١/ ١٣٤، \"ميزان الاعتدال\" للذهبي (٤٥٥)، \"لسان الميزان\" لابن حجر ١/ ٤٤١.\n(١) مِسعر بن كِدام -بكسر أوله وتخفيف ثانيه- بن ظهير الهلالي، أبو سلمة الكوفي، ثقة ثبت فاضل، مات سنة (١٥٣ هـ) أو (١٥٥ هـ).\n\"تهذيب الكمال\" للمزي ٢٧/ ٤٦١، \"تهذيب التهذيب\" لابن حجر ١٠/ ١١٣، \"تقريب التهذيب\" لابن حجر (٦٦٤٩).\n(٢) عطية العوفي. ضعيف.\n(٣) هو: أبو سعيد سعد بن مالك بن سنان بن عبيد الأنصاري، أبو سعيد الخدري، له ولأبيه صُحبة، استصغر بأحد، ثم شهد ما بعدها، وروى الكثير، مات بالمدينة سنة (٦٣ هـ) أو (٦٤ هـ) أو (٦٥ هـ). وقيل: سنة (٧٤ هـ).\n\"الاستيعاب\" لابن عبد البر ٢/ ١٦٧، \"أسد الغابة\" لابن الأثير ٦/ ١٣٨، \"الإصابة\" لابن حجر ٣/ ٦٥، \"تقريب التهذيب\" لابن حجر (٢٢٦٦).","vol":"2","page":228},{"text":"النوق (١) وزُفُّوا إلى الجنة\" (٢).\n[١٢٥] وأخبرنا أبو حفص عمر بن أحمد بن محمد بن عمر الجوري (٣) ﵀، قال: أنا أبو بكر محمد بن محمد بن أحيد (٤) البلخي قال: محمد بن أبي مالك (٥)، قال: ثنا العباس بن الضحاك (٦)،\n_________\n(١) في النسخ الأخرى: (الأنيق).\n(٢) [١٢٤] الحكم على الإسناد:\nموضوع، وعلته إسماعيل التيمي، والله أعلم. ولم أجد من خرجه.\n(٣) لم أهتد لتمييزه.\nوانظر: \"الإكمال\" لابن ماكولا ٣/ ١٠، \"الأنساب\" للسمعاني ٢/ ١١٥، \"التكملة\" لابن نقطة ٢/ ٣٩٠، \"معجم البلدان\" لياقوت ٢/ ١٨٢، \"توضيح المشتبه\" لابن ناصر الدين ٢/ ٥١٥، \"تبصير المنتبه\" لابن حجر ١/ ٣٦٩، \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (ص ٣٦٨، ٣٦٩).\n(٤) من (ج). وفي بقية النسخ: (أحمد) والمثبت هو الصواب.\nوهو: محمد بن محمد بن أحْيدَ بن مجاهد، أبو بكر الفقيه البلخي.\nقدم بغداد، وحدَّث بها عن أبي شهاب معمر بن محمد العوفي، ومحمد بن علي الطرخاني، وإسحاق بن الهَّياج. روى عنه المعافى بن زكريا الجريري، وعلى بن عمر التَّمَّار.\nوأسند الخطيب البغدادي عن محمد بن عبد الله الحافظ أنه قال: أبو بكر محمد ابن محمد بن أحيد القطان البلخي كان من الصالحين. توفي سنة (٣٤٧ هـ).\n\"تاريخ بغداد\" للخطيب ١٣/ ٢١٨.\n(٥) لم أجده.\n(٦) العبَّاس بن الضحاك البلخي.\nقال ابن حبان في \"المجروحين\": شيخ دجال يضع الحديث، لا يعرفه أصحاب الحديث، وما أحسب أن أحدا من أصحابنا كتب عنه، لكني ذكرته ليُعرف ولتجتنب روايته. =","vol":"2","page":229},{"text":"قال: نا [محمد بن أحمد بن عبد الله الهروي] (١) عن مقاتل بن سليمان (٢) عن خولة الطائي (٣) عن سليك (٤) قال: سمعت رسول الله - ﷺ - يقول: \"من قرأ القرآن نظرًا خفف الله (٥) عن أبويه العذاب وإن كانا مشركين، ومن قرأ القرآن ظاهرًا فظن أن لا (٦) يغفر له فهو بكتاب الله\n_________\n= وقد ذكر ابن حبان في \"الثقات\": عباس بن الضحاك، فقال: عباس بن الضحاك، أبو الفضل، من أهل بلخ، يروي عن مكي بن إبراهيم، روى عنه أهل بلده.\nوعباس بن الضحاك الذي جرحه ابن حبان ذكره الذهبي وابن حجر، ولم يذكرا أن ابن حبان ذكره في \"الثقات\". فربما يكونان اثنين، وربما يكونان واحدًا. والله أعلم.\n\"المجروحين\" لابن حبان ٢/ ١٩١، \"الثقات\" لابن حبان ٨/ ٥١٢، \"ميزان الاعتدال\" للذهبي ٢/ ٣٨٣، \"لسان الميزان\" لابن حجر ٣/ ٣٤٠، \"الكشف الحثيث\" لسبط ابن العجمي (٣٧٣).\n(١) في جميع النسخ ورد السند هكذا: (. . العباس بن الضحاك قال: نا محمد بن أبي حميد البغدادي قال: نا عبد الوهاب الهروي عن مقاتل. . .). وهذا خلاف ما في المصادر التي أخرجت الحديث بسنده -كما سيأتي-. وما أثبته بين معقوفين هو من هذِه المصادر.\nوالهروي لم أجده.\n(٢) متروك.\n(٣) لم أجده.\n(٤) سُليك بن عمرو، أو ابن هُدبة الغطفاني، له صحبة.\nوقع ذكره في \"الصحيح\" من حديث جابر أنه دخل يوم الجمعة والنبي - ﷺ - يخطب.\nفقال: \"أصليت؟ \".\n\"أسد الغابة\" لابن الأثير ٢/ ٥٣٩، \"الإصابة\" لابن حجر ٣/ ١٣٨.\n(٥) في (ت): من قرأ القرآن خفف.\n(٦) في (ش)، (ت): لن.","vol":"2","page":230},{"text":"من المستهزئين، ولحامل كتاب الله ﷿ في بيت مال المسلمين في كل سنة مائتا دينار، وإن مات وعليه دين قضاه الله ﷿ يوم القيامة من ذلك المال\" (١).\n[١٢٦] أخبرني أبو الحسن محمد بن القاسم الفقيه (٢)، قال: أنا أبو عبد الله محمد بن يزيد المعدل (٣)،\n_________\n(١) [١٢٥] الحكم على الإسناد:\nموضوع. وآفته العباس بن الضحاك، ومقاتل بن سليمان.\nالتخريج:\nرواه الديلمي في \"مسند الفردوس\". قال: أنبأنا أبي حدثنا أبو الفضل بن فزعة حدثنا أبو جعفر محمد يوسف بن نوح حدثنا الحسن بن أبي علي الخشاب حدثنا العباس بن الضحاك حدثنا محمد بن أحمد بن عبد الله الهروي عن مقاتل بن سليمان عن خولة الطائي عن سليك الغطفاني قال: قال رسول الله - ﷺ -: \"حامل كتاب الله له في بيت مال المسلمين في كل سنة مائتا دينار، فإن مات وعليه دين قضى الله تعالى ذلك الدين\".\nذكر ذلك السيوطي في \"اللآلئ المصنوعة\" ١/ ٢٢٥. وقال عقبه: العباس بن الضحاك دجال، ومقاتل بن سليمان قال وكيع وغيره: كذاب. والله أعلم.\nووردت أجزاء منه مفرقة من طرق أخرى موضوعة -أيضًا- أخرجها ابن الجوزي في \"الموضوعات\" ١/ ١٨٤، ١٨٥.\nوانظر: \"كنز العمال\" للمتقي الهندي ١/ ٥١٤، \"سلسلة الأحاديث الضعيفة\" للألباني ٢/ ١٠١ (٦٤٤).\n(٢) أبو الحسن القلوسي لم يذكر بجرح أو تعديل.\n(٣) محمد بن يزيد بن جعفر بن محمد بن أحمد بن طيفور الطيفوري. روى بجرجان في سنة سبع وأربعين وثلاثمائة عن جعفر الفريابي وغيره، روى عنه أبو نصر الإسماعيلي وغيره.\n\"تاريخ جرجان\" للسهمي (ص ٤٢٦).","vol":"2","page":231},{"text":"(ح) (١).\n[١٢٧] وحدثني ابن المقرئ (٢) قال: نا إبراهيم بن أحمد الحافظ (٣) قالا: نا الحسن بن سفيان (٤) قال: نا أبو بكر بن أبي شيبة (٥)،\n_________\n(١) من (ج).\n(٢) ثقة.\n(٣) إبراهيم بن أحمد بن محمد بن رجاء أبو إسحاق النيسابوري الأبزاري أو البزاري -نسبة إلى أبزار قرية بنيسابور- الوراق.\nسمع: سعيد بن عبد العزيز الحلبي وعامر بن خريم المري وأبا عروبة الحراني، والحسن بن سفيان ومسدد بن قطن وأبا القاسم البغوي، روى عنه: أبو عبد الله الحاكم وأبو عبد الرحمن السلمي وابن منده وعبد القاهر بن طاهر البغدادي.\nقال أبو علي الحافظ له: أنت بهز بن أسد. لثقته وإتقانه.\nوقال الحاكم في \"تاريخ نيسابور\": كان من المسلمين الذين سلم المسلمون من لسانه ويده، طلب الحديث على كبر السن.\nقال السمعاني: كان شيخا صالحا سديد السيرة مكثرا من الحديث، له رحلة إلى العراق والشام، لم يتزوج قط.\nقال الذهبي: المحدث الإمام.\nتوفي سنة (٣٦٤ هـ).\nسمع من الحسن بن سفيان \"مسند ابن أبي شيبة\" و\"مسند ابن المبارك\".\n\"الأنساب\" للسمعاني ١/ ٩٧ - ٩٨، \"تاريخ دمشق\" لابن عساكر ٦/ ٢٧١ - ٢٧٣، \"معجم البلدان\" لياقوت ١/ ٧٢، \"سير أعلام النبلاء\" للذهبي ١٦/ ١٥٢.\n(٤) ثقة.\n(٥) أبو بكر بن أبي شيبة، عبد الله بن محمد بن أبي شيبة إبراهيم بن عثمان الواسطي الأصل، الكوفي، ثقة حافظ، صاحب تصانيف. مات سنة (٢٣٥ هـ).\n\"تهذيب الكمال\" للمزي ١٦/ ٣٤، \"تهذيب التهذيب\" لابن حجر ٦/ ٢، \"تقريب التهذيب\" لابن حجر (٣٦٠٠).","vol":"2","page":232},{"text":"قال: حدثنا الفضل بن دكين (١)، قال: نا بشير (٢) بن المهاجر (٣)، قال: نا عبد الله بن بريدة (٤)،\n_________\n(١) الفضل بن دُكين الكوفي، واسم دكين عمرو بن حماد بن زهير التيمي مولاهم الأحول، أبو نُعيم المُلائي -بضم الميم- مشهور بكنيته، ثقة ثبت. مات سنة (٢١٨ هـ) وقيل (٢١٩ هـ)، وهو من كبار شيوخ البخاري.\n\"تهذيب الكمال\" للمزي ٢٣/ ١٩٧، \"تهذيب التهذيب\" لابن حجر ٨/ ٢٧٠، \"تقريب التهذيب\" لابن حجر (٥٤٣٦).\n(٢) في (ت): بشر.\n(٣) بشير بن المهاجر الكوفي الغنوي، بالمعجمة والنون.\nوثقه ابن معين، وغيره.\nوقال أحمد: منكر الحديث، قد اعتبرت أحاديثه فإذا هو يجيء بالعجب. وقال البخاري: يخالف في بعض حديث. وقال أبو حاتم: يكتب حديثه، ولا يحتج به. وقال النسائي: ليس به بأس.\nوقال ابن عدي: روى ما لا يتابع عليه، وهو ممن يكتب حديثه، وإن كان فيه بعض الضعف. وقال الذهبي في \"الكاشف\": ثقة، فيه شيء. وقال في \"المغني\": تابعي صدوق. وقال ابن حجر: صدوق، لين الحديث، رمي بالإرجاء.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٠، \"التاريخ الكبير\" للبخاري ١/ ٢/ ١٠١، \"الضعفاء والمتروكين\" للنسائي (٢٨٦)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٧٨، \"الكامل\" لابن عدي ٢/ ١٢، \"تهذيب الكمال\" للمزي ٤/ ١٧٦، \"الكاشف\" للذهبي ١/ ١٠٥، \"ميزان الاعتدال\" للذهبي ١/ ٣٢٩، \"تهذيب التهذيب\" لابن حجر ١/ ٤٦٨، \"تقريب التهذيب\" لابن حجر (٧٣٠).\n(٤) عبد الله بن بُريدة بن الحُصيب الأسلمي، أبو سهل المروزي قاضيها، ثقة، توفي سنة (١٠٥ هـ) وقيل (١١٥ هـ)، وله مائة سنة.\n\"تهذيب الكمال\" للمزي ٤/ ٣٢٨، \"تهذيب التهذيب\" لابن حجر ٥/ ١٥٧، \"تقريب التهذيب\" لابن حجر (٣٢٤٤).","vol":"2","page":233},{"text":"عن أبيه (١) - ﵁ - قال: كنت عند النبي - ﷺ - فسمعته يقول: \"إن القرآن يلقى صاحبه يوم القيامة حين ينشق عنه قبره كالرجل الشاحب (٢)، فيقول له: هل تعرفني؟ فيقول: ما أعرفك. فيقول له: أنا صاحبك القرآن أظمأتك في الهواجر، وأسهرت ليلك. وإن كل تاجر من وراء تجارته، وإنك اليوم وراء كل تجارة. قال: فيعطى الملك بيمينه، والخلد بشماله، ويوضع علي رأسه تاج الوقار، ويكسى والداه حلتين لا يقوم لهما أهل الدنيا، فيقولان: بم كسينا هذِه؟ فيقال لهما: بأخذ ولدكما القرآن. تم يقال له: اقرأ واصعد في درج الجنة وغرفها، فهو في صعود ما دام يقرأ، هذا (٣) كان أو ترتيلا\" (٤).\n_________\n(١) بُريدة بن الحُصيب -بالمهملتين، مصغر- قيل: اسمه عامر، وبريدة لقبه. بو سهل الأسلمي؛ صحابي، أسلم قبل بدر، مات سنة (٦٣ هـ).\n\"الاستيعاب\" لابن عبد البر ١/ ٢٦٣، \"أسد الغابة\" لابن الأثير ١/ ٣٦٧، \"الإصابة\" لابن حجر ١/ ٤١٨، \"تقريب التهذيب\" لابن حجر (٦٦٦).\n(٢) الشاحِب: المتغير اللون والجسم، لعارض من سفر أو مرض، ونحوهما.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٤٨.\n(٣) الهذُّ هو الإسراع في القراءة.\nانظر: \"المصباح المنير\" للفيومي (ص ٢٤٣).\n(٤) [١٢٦ - ١٢٧] الحكم على الإسناد:\nفي إسناده بشير بن المهاجر: صدوق، لين الحديث، والحديث صححه الحاكم.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٤٩٢ (١٠٠٩٤) كتاب: فضائل القرآن، من قال: يشفع القرآن لصاحبه، وأبو عبيد في \"فضائل القرآن\" (ص ٣٦)، وأحمد في \"المسند\" ٥/ ٣٤٨، والدارمي في \"سننه\" ٢/ ٤٥٠، كلهم عن أبي نعيم الفضل =","vol":"2","page":234},{"text":"وقال معاذ بن جبل (١) - ﵁ -: كنت في سفر مع رسول الله - ﷺ - فقلت له (٢): يا رسول الله حدِّثنا بحديث ننتفع به. قال: \"إن أردتم عيش السعداء، وموت الشهداء، والنجاة يوم الحشر، والظل يوم الحرور، والهدى يوم الضلالة (٣)، فادرسوا القرآن، فإنه كلام الرحمن، وحرس من الشيطان، ورجحان في الميزان\" (٤).\n_________\n= ابن دكين به. مثله عند ابن أبي شيبة وأبي عبيد.\nولفظ أحمد والدارمي فيه زيادة؛ إذ ذكر في أوله فضل سورة البقرة وآل عمران، ثم ذكره.\nوأخرجه ابن ماجه في \"سننه\" كتاب: الأدب، باب: ثواب القرآن (٣٧٨١) من طريق وكيع، عن بشير بن مهاجر، به مختصرًا.\nوأخرجه الحاكم في \"المستدرك\" ١/ ٥٦٠ فضائل القرآن، أخبار في فضل سورة البقرة، من طريق أبي نعيم، عن بشير، ومن طريق خلاد بن يحيى، عن بشير، به. ولفظه مختصر ليس فيه شيء سوى فضل البقرة وآل عمران.\nقال الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرجاه.\nوسكت عنه الذهبي.\n(١) معاذ بن جبل بن عمرو بن أوس الأنصاري، الخزرجي، أبو عبد الرحمن.\nمشهور، من أعيان الصحابة، شهد بدرًا وما بعدها، وكان إليه المنتهى في العلم بالأحكام والقرآن، مات بالشام سنة (١٨ هـ).\n\"الاستيعاب\" لابن عبد البر ٩/ ٤٥٣، \"أسد الغابة\" لابن الأثير ٥/ ١٨٧، \"الإصابة\" لابن حجر ٦/ ١٠٧، \"تقريب التهذيب\" لابن حجر (٦٧٧١).\n(٢) ساقطة من (ش)، (ت).\n(٣) في (ت): الضلال.\n(٤) لم أجد من خرجه.","vol":"2","page":235},{"text":"باب في فضل علم القرآن والترغيب فيه\n[١٢٨] حدثنا أبو القاسم الحسن بن محمد بن الحسن النيسابوري (١) لفظًا، قال: نا أبو جعفر محمد بن إبراهيم بن عبدان ابن جبلة القايني (٢)، قال: نا أبو قريش محمد بن جمعة (٣)، قال: نا محمد بن زنبور المكي (٤)،\n_________\n(١) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٢) محمد بن إبراهيم بن محمد بن عبدان بن حبلة أبو جعفر القُوهِستاني القايني، روى عنه: أبو بكر الدوري الوراق وأحمد بن الفرج بن الحجاج، حدث ببغداد عن محمد بن إسحاق السراج النيسابوري وأبي قريش محمد بن جمعة القوهستاني. \"تاريخ بغداد\" للخطيب ١/ ٤١١، \"الأنساب\" للسمعاني ١٠/ ٥١٦ - ٥١٧، \"معجم البلدان\" لياقوت ٤/ ٣٠١، ٤١٦.\n(٣) أبو قُريش محمد بن جمعة بن خلف القُهُسْتَاني -بضم القاف والهاء وسكون السين وفتح التاء- الأصم، الإمام الحافظ الكبير، صاحب التصانيف.\nقال الحاكم: كان أبو قريش من الحفاظ المتقنين، كثير السماع والرحلة، جمع المسنَدين على الرجال وعلى الأبواب، وصنف حديث الشيوخ الأئمة: مالك، والثوري، وشعبة، ويحيى بن سعيد، وغيرهم، وكان يُذاكر بحديثهم، ويغلب كثيرًا من الحفاظ، سمعت أبا علي الحافظ يقول: حدثنا أبو قريش الحافظ الثقة الأمين. وقال الخطيب: كان ضابطًا حافظًا متقنًا، كثير السماع والرحلة، يذاكر الحفاظ فيغلبهم.\nتوفي سنة (٣١٣ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ١٦٩، \"الأنساب\" للسمعاني ٤/ ٥٦٤ - ٥٦٥، \"سير أعلام النبلاء\" للذهبي ١٤/ ٣٠٤، \"طبقات الحفاظ\" للسيوطي (٧٣٩).\n(٤) محمد بن زنبور أبو صالح المكي. هو: محمد بن جعفر بن أبي الأزهر، مولى بني هاشم، وزنبور لقب. =","vol":"2","page":236},{"text":"قال: نا حماد بن زيد (١)، عن عطاء بن السائب (٢)، عن أبي عبد الرحمن\n_________\n= وثقه النسائي. وقال -في موضع آخر-: ليس به بأس.\nوضعفه ابن خزيمة. وقال أبو أحمد الحاكم: ليس بالمتين عندهم. وذكره ابن حبان في \"الثقات\" وقال: ربما أخطأ. وقال ابن حجر: صدوق له أوهام.\nتوفي سنة (٢٤٨ هـ).\n\"الثقات\" لابن حبان ٩/ ١١٦، \"تهذيب الكمال\" للمزي ٢٥/ ٢١٣، \"ميزان الاعتدال\" للذهبي ٣/ ٥٥٠، \"تهذيب التهذيب\" لابن حجر ٩/ ١٦٧، \"تقريب التهذيب\" لابن حجر (٥٩٢٣).\n(١) حماد بن زيد بن درهم الأزدي، الجهضمي، أبو إسماعيل البصري، ثقة ثبت فقيه، مات سنة (١٧٩ هـ).\n\"تهذيب الكمال\" للمزي ٧/ ٢٣٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٩، \"تقريب التهذيب\" لابن حجر (١٥٠٦).\n(٢) عطاء بن السائب، أبو محمد، ويقال: أبو السائب الثقفي الكوفي.\nوثقه جمع من أهل العلم، إلا أنهم ذكروا أنه اختلط، فمن سمع منه قديمًا فسماعه صحيح، ومن سمع منه في اختلاطه فليس بصحيح. ومن هؤلاء الأئمة: أيوب السختياني، وأحمد، وابن سعد، والنسائي، وابن عدي، والساجي.\nوقال أبو حاتم: كان محله الصدق قبل أن يختلط، صالح مستقيم الحديث.\nوقال الذهبي: ثقة ساء حفظه بأخرة. وقال ابن حجر: صدوق اختلط.\nمات سنة (١٣٦ هـ).\nوحماد بن زيد الراوي عن عطاء -هاهنا- ممن سمع منه قبل الاختلاط، فروايته عنه صحيحة، نص علي ذلك ابن حجر، حيث قال -بعد أن ساق الأقوال في ابن السائب-: قلت: فيحصل لنا من مجموع كلامهم أن سفيان الثوري، وشعبة، وزهيرًا وزائدة، وحماد بن زيد، وأيوب، عنه صحيح. ومن عداهم يُتوقف فيه، إلا حماد بن سلمة فاختلف قولهم، والظاهر أنه سمع منه مرتين، مرة مع أيوب كما يومئ إليه كلام الدارقطني، ومرة بعد ذلك لما دخل إليهم البصرة، وسمع منه مع جرير وذويه، والله أعلم. =","vol":"2","page":237},{"text":"السلمي (١) قال: حدثني (٢) الذين كانوا يُقرئُوننا: عثمان بن عفان (٣) وعبد الله بن مسعود وأبي بن كعب (٤) - ﵁ -: أن النبي - ﷺ - كان يقرئهم\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٣٢، \"الكامل\" لابن عدي ٥/ ٣٦١، \"تهذيب الكمال\" للمزي ٢/ ٨٦، \"الكاشف\" للذهبي ٢/ ٢٣٢، \"ميزان الاعتدال\" للذهبي ٣/ ٧٠، \"تهذيب التهذيب\" لابن حجر ٧/ ٢٠٤، \"تقريب التهذيب\" لابن حجر (٤٦٢٥)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٣١٩)، \"الاغتباط بمن رمي بالاختلاط\" لسبط ابن العجمي (ص ٥٣).\n(١) أبو عبد الرحمن السلمي، عبد الله بن حبيب بن رُبَيعة -بفتح الموحدة وتشديد الياء- الكوفي المقرئ، مشهور بكنيته، ولأبيه صحبة، ثقة ثبت، مات بعد السبعين.\n\"تهذيب الكمال\" للمزي ١٤/ ٤٠٨، \"معرفة القراء الكبار\" للذهبي ١/ ٥٢، \"تهذيب التهذيب\" لابن حجر ٥/ ١٨٣، \"تقريب التهذيب\" لابن حجر (٣٢٨٩).\n(٢) في (س): نا.\n(٣) عثمان بن عفان بن أبي العاص بن أميَّة بن عبد شمس الأموي، أبو ليلى، أمير المؤمنين، ذو النورين، أحد السابقين الأولين، والخلفاء الأربعة والعشرة المبشرة، استشهد في ذي الحجة بعد عيد الأضحى سنة (٣٥ هـ)، وكانت خلافته اثنتي عشرة سنة، وعمره ثمانون، وقيل أكثر. وقيل أقل.\n\"الاستيعاب\" لابن عبد البر ٣/ ١٥٥، \"أسد الغابة\" لابن الأثير ٣/ ٥٧٨، \"الإصابة\" لابن حجر ٤/ ٣٧٧، \"تقريب التهذيب\" لابن حجر (٤٥٣٥).\n(٤) أبي بن كعب بن قيس بن عُبيد بن زيد بن معاوية بن عمرو بن مالك بن النجار الأنصاري، الخزرجي، أبو المنذر، ويكنى أبا الطفيل أيضًا.\nسيد قراء الصحابة، ومن فضلائهم، اختلف في سنة موته اختلافًا كثيرًا. قيل: سنة (١٩ هـ) وقيل: (٣٢ هـ). وقيل غير ذلك.\n\"الاستيعاب\" لابن عبد البر ١/ ١٦٥، \"أسد الغابة\" لابن الأثير ١/ ١٦٩، \"الإصابة\" لابن حجر ١/ ١٨٠، \"تقريب التهذيب\" لابن حجر (٢٨٥).","vol":"2","page":238},{"text":"عشر آيات فلا يجاوزونها حتى يعلموا ما عليهم فيها من العلم. قال: فتعلموا القرآن والعلم جميعًا (١).\n[١٢٩] وحدثنا الحسن بن محمد (٢)، قال: نا أبو زكريا يحيى بن محمد بن عبد الله العنبري (٣)، قال: نا محمد بن عبد السلام الورَّاق (٤)، قال: نا إسحاق بن إبراهيم الحنظلي (٥)، قال: نا جرير (٦)، عن\n_________\n(١) [١٢٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف، قيل: كذبه الحاكم.\nوابن زنبور: قد توبع من قبل ابن عمر الحوضي ومحمد بن عبيد بن حساب، وهما ثقتان. كما في \"تقريب التهذيب\" لابن حجر (١٤٢١، ٦١٥٥).\nوعطاء بن السائب لا يضر اختلاطه -هاهنا-؛ لأن حماد بن زيد روى عنه قبل الاختلاط. فالحمل علي شيخ المصنف، والله أعلم.\nالتخريج: أخرجه ابن سعد في \"الطبقات الكبرى\" ٦/ ١٧٢ عن حفص بن عمر الحوضي، عن حماد بن زيد، عن عطاء، عن أبي عبد الرحمن بنحوه.\nوأخرجه الفريابي في \"فضائل القرآن\" (١٦٩) عن محمد بن عبيد، عن حماد بن زيد، به نحوه.\nوأخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٤٦٠ (٩٩٧٨)، وابن جرير في \"جامع البيان\" ١/ ٨٠ (٨٢)، وأبو الليث السمرقندي في \"بحر العلوم\" ١/ ٧١. من طرق أخرى عن عطاء. وليس عندهم تسمية الصحابة المقرئين.\nقال أحمد شاكر في تعليقه على \"جامع البيان\" للطبري: هذا إسناد صحيح متصل.\n(٢) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٣) ثقة.\n(٤) ثقة.\n(٥) ابن راهويه، الإمام الثقة.\n(٦) جرير بن عبد الحميد، ثقة.","vol":"2","page":239},{"text":"أشعث (١) عن جعفر (٢) عن سعيد بن جبير (٣) قال: قال ابن عباس - ﵁ -: ما من [رجل] (٤) قرأ القرآن ولم يعلم تفسيره، إلا بمنزلة الأعرابي يقرأ ولا يدري ما هو.\n_________\n(١) أشعث بن سوَّار الكندي، النجار الأفرق الأثرم، قاضي الأهواز.\nضعيف، ضعفه أحمد، وابن معين، والنسائي، والدارقطني، والعجلي، وغيرهم. وقال الذهبي: وهو من الضعفاء الذين روى لهم مسلم متابعة. وقال ابن حجر: ضعيف. توفي سنة (١٣٦ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٤، \"الضعفاء والمتروكين\" للنسائي (١٥٥)، وللدارقطني (١١٥)، \"تهذيب الكمال\" للمزي ٣/ ٢٦٤، \"ميزان الاعتدال\" للذهبي ١/ ٢٦٣، \"سير أعلام النبلاء\" للذهبي ٦/ ٢٧٥، \"تهذيب التهذيب\" لابن حجر ١/ ٣٥٢، \"تقريب التهذيب\" لابن حجر (٥٢٨).\n(٢) جعفر بن أبي المغيرة الخزاعي، القُمِّي، بضم القاف.\nقيل: اسم أبي المغيرة: دينار. ذكره ابن حبان في \"الثقات\" ونقل عن أحمد توثيقه. وقال ابن منده: ليس بالقوي في سعيد بن جبير. وقال الذهبي: صدوق. وقال ابن حجر: صدوق يهم.\n\"الثقات\" لابن حبان ٦/ ١٣٤، \"تهذيب الكمال\" للمزي ٥/ ١١٢، \"ميزان الاعتدال\" للذهبي ١/ ٤١٧، \"تهذيب التهذيب\" لابن حجر ٢/ ١٠٨، \"تقريب التهذيب\" لابن حجر (٩٦٨).\n(٣) سعيد بن جبير الأسدي مولاهم، الكوفي.\nثقة ثبت فقيه. روى عن ابن عباس فأكثر وجوَّد. وروايته عن عائشة وأبي موسى ونحوهما مرسلة. قتل بين يدي الحجاج سنة (٩٥ هـ).\n\"تهذيب الكمال\" للمزي ١٠/ ٣٥٨، \"سير أعلام النبلاء\" للذهبي ٤/ ٣٢١، \"تهذيب التهذيب\" لابن حجر ٤/ ١١، \"تقريب التهذيب\" لابن حجر (٢٢٩١).\n(٤) زيادة يقتضيها السياق، وليست في النسخ الخطية، والأثر لم أجده عند غير المصنف. =","vol":"2","page":240},{"text":"[١٣٠] وأخبرنا الحسن بن محمد (١)، قال: نا أبي (٢)، قال: نا إبراهيم بن علي الذهلي (٣)، قال: نا يزيد بن صالح (٤)، قال: أنا خارجة (٥)، عن سعيد بن أبي عروبة (٦)، عن قتادة (٧)، عن الحسن (٨)، قال: والله ما أنزل الله ﷿ آية إلا وهو يحب أن يعلم فيما أنزلت، وما معناها (٩).\nوقال الحسن: علم القرآن ذكر لا يعلمه إلا الذَّكور من الرجال (١٠).\n[١٣١] وسمعت الحسن بن محمد (١١) يقول: سمعت أبا جعفر محمد بن أحمد بن سعيد الرازي (١٢) يقول: سمعت العباس بن\n_________\n[١٢٩] الحكم على الإسناد:\nفيه شيخ المصنف، قيل: كذبه الحاكم، وأشعث ضعيف.\n(١) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) يزيد بن صالح اليشكري صدوق.\n(٥) خارجة بن مصعب، متروك.\n(٦) سعيد بن أبي عروبة ثقة حافظ اختلط ولكنه كثير التدليس.\n(٧) قتادة بن دعامة الإمام الحافظ الثقة.\n(٨) الحسن البصري ثقة فقيه فاضل كان يرسل ويدلس.\n(٩) [١٣٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأن خارجة بن سعيد: متروك. والله تعالى أعلم.\nوالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ٢٦.\n(١٠) لم أجده.\n(١١) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(١٢) محمد بن أحمد بن سعيد الرازي، ضعَّفه الدارقطني. وذكره الحاكم في \"تاريخ =","vol":"2","page":241},{"text":"حمزة (١) يقول: سمعت أحمد بن أبي الحواري (٢) يقول: نا أبو نصر سعيد الرملي (٣) قال:\n_________\n= نيسابور\" فقال: سمع أبا زرعة وأبا حاتم وابن وارة وأقرانهم، ثم ورد نيسابور سنة خمس وثمانين ومائتين، فسمع أبا عبد الله محمد بن إبراهيم العبدي، وأبا العباس ابن حمزة الواعظ، وإسماعيل بن قتيبة، ونزل نيسابور إلى أن توفي بها، ولم يُنكَر عليه إلا حديث واحد جمع فيه بين أبي العباس بن حمزة ومحمد بن نعيم، وكان سنه يحتمل لقي شيوخ الري.\nوقال الذهبي: لا أعرفه. لكن أتى بخبر باطل هو آفته. ثم ساق الخبر بإسناده.\n\"ميزان الاعتدال\" للذهبي ٣/ ٤٥٧، \"لسان الميزان\" لابن حجر ٥/ ٣٩.\n(١) العباس بن حمزة بن عبد الله بن أشرس أبو الفضل النيسابوري الواعظ، عابد صوام قوام مجاب الدعوة، صاحب لسان وبيان.\nرحل في طلب الحديث، سمع: أحمد بن حنبل وإسحاق بن راهويه وهشام بن عمار وعبيد الله بن عمر القواريري وهشام بن خالد وقتيبة بن سعيد وأحمد بن أبي الحواري ودحيما وعبد الله بن عمر بن الرماح، وصحب ذا النون المصري، روى عنه: أبو العباس السراج وهو من أقرانه، وإبراهيم بن محمد بن سفيان وأبو يحيى زكريا بن الحارث.\nقال الذهبي: كان من علماء الحديث. توفي سنة (٢٨٨ هـ).\n\"المنتظم\" لابن الجوزي ٦/ ٢٩، \"تاريخ دمشق\" لابن عساكر ٢٦/ ٢٤٥ - ٢٤٨، \"تاريخ الإسلام\" للذهبي ٢١/ ١٩٦ - ١٩٧.\n(٢) أحمد بن عبد الله بن ميمون بن العباس بن الحارث التَّغْلِبي -بفتح المثناة وسكون المعجمة وكسر اللام- يكنى أبا الحسن ابن أبي الحَوَاري -بفتح المهملة والواو الخفيفة وكسر الراء- ثقة زاهد، مات سنة (٢٤٦ هـ).\n\"تهذيب الكمال\" للمزي ١/ ٤٦٩، \"تهذيب التهذيب\" لابن حجر ١/ ٤٩.\n(٣) سعيد بن يحيى بن مزين الرملي، مولى رملة بنت عثمان بن عفان - ﵁ -. توفي بالأندلس سنة (٢٧٣ هـ).\n\"الأنساب\" للسمعاني ٣/ ٩٢.","vol":"2","page":242},{"text":"أتينا الفضيل بن عياض (١) بمكة فسألناه أن يملي علينا. فقال: ضيعتم كتاب الله ﷿ وطلبتم كلام فضيل وابن عيينة، لو تفرغتم لكتاب الله ﷿ لوجدتم فيه شفاء لما تريدون. قلنا: قد تعلمنا القرآن. قال: إن في تعلم القرآن شغلا لأعماركم وأعمار أولادكم وأولاد أولادكم. قلنا: كيف؟ قال: لن تعلموا القرآن حتى تعرفوا إعرابه، ومحكمه ومتشابهه، وحلاله وحرامه، وناسخه ومنسوخه، فإذا عرفتم ذلك اشتغلتم (٢) عن كلام فضيل وغيره.\nثم قال: أعوذ بالله من الشيطان الرجيم. بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: ﴿يَاأَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ (٥٧)﴾ (٣) (٤).\nوروى مُؤمَّل بن إسماعيل (٥) عن سفيان الثوري أنه قال: أفنينا\n_________\n(١) فُضيل بن عياض بن مسعود التميمي، أبو علي الزاهد المشهور، أصله من خراسان، وسكن مكة، ثقة عابد إمام. توفي سنة (١٨٧ هـ).\n\"حلية الأولياء\" لأبي نعيم ٨/ ٨٧، \"سير أعلام النبلاء\" للذهبي ٨/ ٤٢١، \"تهذيب التهذيب\" لابن حجر ٨/ ٢٩٤، \"تقريب التهذيب\" لابن حجر (٥٤٦٦).\n(٢) في (ت): استغنيتم.\n(٣) يونس: ٥٧.\n(٤) [١٣١] الحكم على الإسناد:\nشيخ المصنف قيل: كذبه الحاكم، وشيخ شيخه ضعيف.\nوالأثر لم أجد من خرجه.\n(٥) مُؤَمَّل بن إسماعيل البصري، أبو عبد الرحمن، نزيل مكة.\nوثقه ابن معين. وقال أبو حاتم: صدوق، شديد في السنة، كثير الخطأ. وقال =","vol":"2","page":243},{"text":"عمرنا في الإيلاء والظهار، ونبذنا كتاب الله وراء ظهورنا، فماذا نقول لربنا في المعاد (١).\n_________\nالبخاري: منكر الحديث. وقال أبو زرعة: في حديثه خطأ كثير. وذكره أبو داود فعظَّمه ورفع من شأنه.\nوقال الذهبي: صدوق مشهور. وقال -أيضًا-: حافظ عالم. . . يخطئ. وقال ابن حجر: صدوق سيئ الحفظ. توفي سنة (٢٠٦ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري (٥٩١)، \"التاريخ الكبير\" للبخاري ٨/ ٤٩، \"التاريخ الصغير\" ٢/ ٣٠٦ للبخاري، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٧٤، \"تهذيب الكمال\" للمزي ٢٩/ ١٧٦، \"ميزان الاعتدال\" للذهبي ٤/ ٢٢٨، \"المغني في الضعفاء\" للذهبي ٢/ ٤٤٦، \"تهذيب التهذيب\" لابن حجر ١٠/ ٣٨٠، \"تقريب التهذيب\" لابن حجر (٧٠٧٨).\n(١) لم أجد من خرجه.","vol":"2","page":244},{"text":"باب في معنى التفسير والتأويل والفرق بينهما\nأما التفسير:\n[١٣٢] فسمعت أبا القاسم الحسن بن محمد بن الحسن المفسر (١) يقول: سمعت أبا بكر محمد بن علي بن إسماعيل القفال (٢) يقول: سمعت أبا بكر محمد بن الحسن الدريدي (٣) يقول: أصله من التَّفسِرة، وهي: الدليل من الماء الذي ينظر فيه الأطباء، فكما أن الطبيب بالنظر فيه يكشف عن علة المريض، فكذلك المفسر يكشف عن شأن الآية وقصتها ومعناها، والسبب الذي أنزلت فيه (٤).\n[١٣٣] وسمعت الحسن بن محمد (٥) يقول: سمعت أبا\n_________\n(١) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٢) القفال الشاشي لم يذكر بجرح أو تعديل.\n(٣) هو: أبو بكر محمد بن الحسن بن دُريد بن عتاهية الأزدي البصري. العلامة شيخ الأدب، صاحب التصانيف، تنقل في فارس وجزائر البحر، يطلب الآداب، ولسان العرب، ففاق أهل زمانه، ثم سكن بغداد.\nقال الدارقطني: تكلموا فيه. وقال أبو بكر الأسدي: كان يقال: ابن دريد أعلم الشعراء، وأشعر العلماء. توفي سنة (٣٢١ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ١٩٥، \"معجم الأدباء\" لياقوت ١٨/ ١٢٧، \"إنباه الرواة\" للقفطي ٣/ ٩٢، \"وفيات الأعيان\" لابن خلكان ٤/ ١٣٧، \"سير أعلام النبلاء\" للذهبي ١٥/ ٩٦، \"بغية الوعاة\" للسيوطي ١/ ٨٦.\n(٤) [١٣٢] الحكم على الإسناد:\nفيه شيخ المصنف، قيل: كذبه الحاكم.\nوالأثر ذكره الزركشي في \"البرهان\" ١/ ١٦٢ - ١٦٣.\n(٥) أبو القاسم الحبيبي قيل: كذبه الحاكم.","vol":"2","page":245},{"text":"سعيد محمد بن سعيد الفارسي (١) يقول: سمعت أبا بكر محمد بن أحمد بن القاسم الأنباري (٢) يقول: سمعت أحمد بن يحيى ثعلبًا (٣)\n_________\n(١) محمد بن سعيد بن عبدان بن سهلان بن مهران، يكنى أبا سعيد وأبا الفرج البغدادي الفارسي.\nنزل الشام وسكن طبرية وحدث بدمشق ومصر عن: محمد بن بحر بن الحسين العمي، وأبي سعيد العدوي، وغيرهما، روى عنه: تمام الرازي، وأبو الفتح بن مسرور البلخي.\nذكر أبو الفتح أنه سمع منه سنة (٣٥٥ هـ) وقال: وكان ثقة.\n\"تاريخ بغداد\" للخطيب ٥/ ٣١٢، \"تاريخ دمشق\" لابن عساكر ٥٣/ ٨٧ - ٨٨.\n(٢) الإمام الحافظ اللغوي، ذو الفنون، المقرئ النحوي.\nألف الدواوين الكبار مع الصدق والدين، وسعة الحفظ. قال أبو علي القالي: كان شيخنا أبو بكر يحفظ فيما قيل ثلاثمائة ألف بيت شاهد في القرآن.\nوفيل: إن من جملة محفوظه عشرين ومائة تفسير بأسانيدها.\nوقال الخطيب البغدادي: كان ابن الأنباري صدوقًا دينًا من أهل السنة، صنف في علوم القرآن والغريب والمشكل والوقف والابتداء.\nوقال غيره: كان من أعلم الناس وأفضلهم في نحو الكوفيين، وأكثرهم حفظًا للغة. أخذ عن ثعلب، وأخذ الناس عنه وهو شاب في حدود سنة ثلاثمائة. توفي سنة (٢٢٨ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ١٨١، \"معجم الأدباء\" لياقوت ١٨/ ٣٠٦، \"إنباه الرواة\" للقفطي ٣/ ٢٠١، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٧٤.\n(٣) أبو العباس أحمد بن يحيى بن يزيد الشيباني مولاهم البغدادي. العلامة المحدث، إمام النحو.\nقال الخطيب: ثقة حجة، دين صالح، مشهور بالحفظ. وقال المبرد: أعلم الكوفيين ثعلب. له كتاب \"الفصيح\" و\"اختلاف النحويين\" و\"القراءات\" و\"معاني القرآن\" وغيرها. توفي سنة (٢٩١ هـ). =","vol":"2","page":246},{"text":"يقول: هو من قول العرب: فسرت الفرس، إذا ركضتها محصورة لينطلق حصرها. وهو يؤول إلى الكشف أيضًا (١).\n[١٣٤] وسمعته يقول: سمعت أبا حامد أحمد بن محمد الخَارْزَنْجي (٢) يقول: هو مقلوب من سفر مثل: جذب وجبذ، وضبَّ وبضَّ، وما أطيبه وأيطبه!، وقاع الفحل الناقة وقعاها. تقول العرب: سفرت المرأة فهي سافر، وأسفر الصبح إذا أضاء. (قال الشاعر:\nوَكُنتُ إذا مَا جِئتُ لَيْلَى تَبَرْقَعَتْ. . . فَقَدْ رَابَني مِنْهَا الغدَاةَ سُفُورُهَا\n_________\n= \"الفهرست\" لابن النديم (ص ١١٧)، \"تاريخ بغداد\" للخطيب ٥/ ٢٠٤، \"معجم الأدباء\" لياقوت ٥/ ١٠٢، \"إنباه الرواة\" للقفطي ١/ ١٣٨، \"وفيات الأعيان\" لابن خلكان ١/ ١١٨، \"سير أعلام النبلاء\" للذهبي ٥/ ١٤، \"طبقات الحفاظ\" للسيوطي (٦٦٣).\n(١) [١٣٣] الحكم على الإسناد:\nفيه شيخ المصنف، قيل: كذبه الحاكم.\nوالأثر ذكره الزركشي في \"البرهان\" ١/ ١٦٣ عن ابن الأنباري.\n(٢) في (ت): أبا جعفر محمد بن محمد. . . وهو خطأ.\nوالخارْزَنجي: بفتح الخاء المعجمة، وسكون الراء، وفتح الزاي، وسكون النون، نسبة إلى خارزنج، وهي قرية بنواحي نيسابور، من ناحية بُشت. وأبو حامد: ذكره الحاكم في \"تاريخ نيسابور\" فقال: إمام أهل الأدب بخراسان في عصره بلا مدافعة. توفي سنة (٣٤٨ هـ).\n\"الأنساب\" للسمعاني ٢/ ٣٠٤، \"معجم الأدباء\" لياقوت ٤/ ٢٠٣، \"إنباه الرواة\" للقفطي ١/ ١٤٢.","vol":"2","page":247},{"text":"فمعنى التفسير: هو التنوير، وكشف المنغلق من المراد بلفظه (١)، أو إطلاق المحتبس عن فهمه به (٢) (٣).\nوالتأويل:\nصرف الآية إلى معنى تحتمله موافق لما قبلها وما بعدها.\nوأصله من الأَوْل وهو الرجوع. تقول العرب: آل الملك إلى فلان، يؤول أَوْلا ومآلا، (أي: عاد إليه) (٤). وأُلْتُ وأُبْتُ بمعنى واحد. والعرب تقول (٥): أُلته فآل، أي: صرفته فانصرف (٦).\n(قال الشاعر:\nفَأُلْنَا بِخَيْرٍ فِي رَخَاءٍ وَنِعْمَةٍ. . . وَآلَ بَنُو مَرْوَانَ شَرَّ مآلِ (٧)\nوللأعشى (٨):\n_________\n(١) في (س): (بلفظ)، والمثبت من باقي النسخ.\n(٢) ساقطة من (س).\n(٣) [١٣٤] الحكم علي الإسناد: إسناده حسن.\nوانظر: \"البرهان\" للزركشي ١/ ١٦٣.\n(٤) ساقطة من (ج).\n(٥) في (ج): تقول العرب.\n(٦) انظر: \"البرهان\" للزركشي ١/ ١٦٤ - ١٦٦، ونسب هذا القول إلى ابن حبيب شيخ المصنف، \"لسان العرب\" لابن منظور ١/ ٢٦٤ (أول).\nوانظر في التفسير والتأويل \"الإتقان\" للسيوطي ٦/ ٢٢٦١ وما بعدها.\n(٧) لم أجده.\n(٨) هو: الأعشى الكبير أبو بصير ميمون بن قيس بن جندل بن شراحيل بن عوف بن =","vol":"2","page":248},{"text":"أُؤَوِّلُ الأمرَ علي وجهِهِ. . . لَيْسَ قَضائِي بِالهَوى الجَائِرِ (١» (٢)\n[١٣٥] وسمعت أبا القاسم بن أبي بكر السدوسي (٣) يقول: سمعت رافع بن عبد الله (٤) يقول: سمعت أبا حبيب زيد بن المهتدي (٥) يقول: سمعت الحسن بن محمد بن النضر بن شميل (٦) عن أبيه (٧) عن جده النضر (٨) أنه قال: أصله من الإيالة وهي السياسة. تقول العرب: قد إلنا وإيل علينا، أي سسنا وساسنا غيرنا (٩).\n_________\n= سعد بن ضُبيعة بن قيس بن ثعلبة. ويقال: إنه كان نصرانيًّا، وهو أول من سأل بشعره ووفد إلى مكة يريد النبي - ﷺ -، فلقيه أبو سفيان بن حرب فجمع له مائة من الإبل، ورده، فانصرف، ولما صار بناحية اليمامة ألقاه بعيره فقتله.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٥٢، ٦٥، \"الشعر والشعراء\" لابن قتيبة (ص ١٥٤)، \"معجم الشعراء\" للمرزباني (ص ٢٩١).\n(١) \"شرح ديوان الأعشى الكبير\" (ص ١٨٢) وفيه: (الحكم) بدل (الأمر).\nوورد البيت كذلك في \"مقاييس اللغة\" لابن فارس ١/ ١٥٩. والشاهد قوله: أُؤَوِّلُ.\n(٢) من (ج).\n(٣) أبو القاسم الحبيبي قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) لم أجد فيه جرحًا ولا تعديلًا.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) النضر بن شميل، الإمام الحافظ الثقة.\n(٩) [١٣٥] الحكم على الإسناد:\nفيه شيخ المصنف، قيل: كذبه الحاكم.","vol":"2","page":249},{"text":"فكأن المتأول (١) للكلام سايسه والقادر عليه وواضعه موضعه. (ومعنى قولهم: ما تأويل هذا الكلام؟ أي: إلى ما تؤول العاقبة في المراد به، وعلى ماذا يستقر مقصد المتكلم من الوجوه المحتملة له) (٢).\nوإنما بنوهما على التفعيل؛ لأنه يدل على التكثير، فكأنه يتَّبع سورة بعد سورة وآية بعد آية.\nفأما الفرق بينهما: فقالت العلماء: التفسير: علم نزول الآية وشأنها وقصتها، والأسباب التي نزلت فيها. فهذا وأضرابه محظور على الناس (لا يصلح) (٣) القول فيه إلا بالسماع والأثر.\nفأما التأويل فالأمر فيه سهل؛ لأنه صرف الآية إلى معنى تحتمله.\nوليس بمحظور على العلماء استنباطه والقول فيه بعد أن يكون موافقًا للكتاب والسنة. والله أعلم (٤).\n_________\n(١) في النسخ الأخرى: المُؤِّل.\n(٢) من (ج). وقول النضر بن شميل يرويه المصنف عنه بسنده من كتابه \"الغريب\" وقد تقدم إسناده إليه، وهو مفقود. وانظر هذا المعنى في \"البرهان\" للزركشي ١/ ١٦٤، \"لسان العرب\" لابن منظور ١/ ٢٦٧ (أول).\n(٣) من (ت).\n(٤) انظر: \"البرهان\" للزركشي ٥/ ١٦٥، \"الإتقان\" للسيوطي ٦/ ٢٢٦١ وما بعدها. وما ذكره المصنف في الفرق بين التفسير والتأويل هو قول من أقوال كثيرة ذكرها العلماء في الفرق بينهما، وهي في المصدرين السابقين.","vol":"2","page":250},{"text":"<span data-type=\"title\" id=toc-364>١ - سُورَة الفَاتِحَة</span>","vol":"2","page":251},{"text":"سورة فاتحة الكتاب\n[١٣٦] أخبرنا أبو الحسن عبد الرحمن بن إبراهيم بن محمد العدل (١)، قال: أنا أبو بكر محمد بن الحسن القطان (ح) (٢) (٣).\n[١٣٧] وأخبرنا محمد بن أحمد بن عبدوس (٤) قال: أنا محمد بن المؤمل بن الحسن (٥) (قالا: أخبرنا الفضل بن محمد بن المسيب (٦» (٧) قال: نا خلف بن هشام (٨)، قال: نا محمد بن حسان (٩)،\n_________\n(١) ابن سختويه: ثقة.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) من (ج).\n(٤) أبو بكر ابن عبدوس لم يذكر بجرح أو تعديل.\n(٥) الماسرجسي لم يذكر بجرح أو تعديل.\n(٦) البيهقي الشعراني، ثقة.\n(٧) في (س) و(ش): قال نا محمد بن المسيب، وفي (ت): محمد بن حسان بن المسيب، والمثبت من (ج)، (ن) وهو الصواب.\n(٨) المقرئ، ثقة.\n(٩) محمد بن حسان بن خالد السمتي أبو جعفر الضبي.\nحدث عن: يوسف بن يعقوب الماجشون، وهشيم بن بشير، وعباد بن عباد، وسفيان بن عيينة، وطبقتهم.\nوعنه: أبو داود، والبغوي، ومحمد بن علي الوراق.\nقال ابن معين: ليس به بأس. وقال الدارقطني: ثقة. وذكره ابن حبان في \"الثقات\". توفي (٢٢٨ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ٢٧٤، \"الكاشف\" للذهبي ٢/ ١٦٤، \"تهذيب الكمال\" للمزي ٢٥/ ٥٠.","vol":"2","page":253},{"text":"عن المعافى بن عمران (١)، عن عبد الحميد بن جعفر الأنصاري (٢)، عن نوح بن أبي بلال (٣)، عن أبي سعيد المقبري (٤)، عن أبي هريرة\n_________\n(١) المعافى بن عمران الأزدي، الفهمي، أبو مسعود الموصلي ثقة عابد فقيه، مات سنة (١٨٥ هـ). وقيل: (١٨٦ هـ).\n\"تهذيب الكمال\" للمزي ٢٨/ ١٤٧، \"تهذيب التهذيب\" لابن حجر ٤/ ١٠٣، \"تقريب التهذيب\" لابن حجر (٦٧٩٣).\n(٢) عبد الحميد بن جعفر بن عبد الله بن الحكم بن رافع الأنصاري المديني، أبو سعد، وثقه ابن معين وابن المديني، وقال أحمد والنسائي: ليس به بأس. وقال ابن معين: كان عبد الحميد ثقة يرمى بالقدر.\nقال الذهبي في \"سير أعلام النبلاء\": قد لُطخ بالقدر جماعة، وحديثهم في الصحيحين، أو أحدهما؛ لأنهم موصوفون بالصدق والإتقان.\nثم قال ﵀: احتج به -أي: عبد الحميد- الجماعة سوى البخاري، وهو حسن الحديث. وقال في \"الكاشف\": ثقة، غمزه الثوري للقدر.\nوقال ابن حجر: صدوق، رُمي بالقدر، وربما وهم. مات سنة (١٥٣ هـ).\n\"سير أعلام النبلاء\" للذهبي ٧/ ٢٠، \"الكاشف\" للذهبي ١/ ٦١٤، (٣٠٩٨)، \"ميزان الاعتدال\" للذهبي ٢/ ٥٣٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٧٣، \"تقريب التهذيب\" لابن حجر (٣٧٨٠).\n(٣) نوح بن أبي بلال الخيبري المدني، مولى معاوية، ثقة، من الخامسة.\n\"تهذيب الكمال\" للمزي ٣/ ٣٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٤٤، \"تقريب التهذيب\" لابن حجر (٧٢٥١).\n(٤) كيسان، أبو سعيد المقبري، المدني، صاحب العباء، مولى أم شريك (ت ١٠٠ هـ).\nروى عن: عمر، علي، عبد الله بن سلام وغيرهم.\nوعنه: ابنه سعيد، عمرو بن أبي عمرو، عبد الملك بن نوفل وغيرهم.\nقال إبراهيم الحربي: كان ينزل المقابر فسمي بذلك. قال ابن حجر: ثقة، ثبت. \"تهذيب الكمال\" للمزي ٢٤/ ٢٤٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٧٨، \"تقريب التهذيب\" لابن حجر (٥٦٧٦).","vol":"2","page":254},{"text":"قال: قال رسول الله - ﷺ -: \" ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ سبع آيات، إحداهن ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ وهي السبع المثاني، وهي أم القرآن، وهي فاتحة القرآن (١) \" (٢).\n\nواختلفوا في نزولها:\n[١٣٨] فأخبرني (أبو القاسم الحسن بن محمد بن جعفر) (٣) قراءةً\n_________\n(١) في (ت)، (ن): الكتاب.\n(٢) [٣٦١ - ١٣٧] الحكم على الإسناد:\nفي إسناده من لم يذكر بجرح ولا تعديل. والحديث ورد موقوفًا ومرفوعًا. وهو صحيح بدون ذكر البسملة، والله أعلم.\nالتخريج:\nرواه الواحدي في \"الوسيط\" ١/ ٦١ من طريق المعافى بن عمران، به نحوه.\nورواه الدارقطني في \"السنن\" ١/ ٣١٢ (٣٦) كتاب الصلاة، باب وجوب قراءة بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ في الصلاة، والبيهقي في \"السنن الكبرى\" ٢/ ٤٥ كتاب الصلاة، باب الدليل علي أن بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ من الفاتحة، من طريق عبد الحميد بن جعفر، به نحوه. قال أبو بكر الحنفي الراوي عن عبد الحميد عند الدارقطني: ثم لقيتُ نوحًا فحدثني عن سعيد المقبري عن أبي هريرة ولم يرفعه. ورواه الطيالسي في \"مسنده\" (ص ٣٠٥) (٢٤٣٧)، وأحمد في \"المسند\" ٢/ ٤٤٨، (٩٧٩٠) والدارمي في \"السنن\" (٣٤١٦) كتاب فضائل القرآن، باب فضل فاتحة الكتاب، والبخاري كتاب التفسير، باب ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ (٨٧)﴾، (٤٧٠٤)، وأبو داود كتاب الصلاة، باب فاتحة الكتاب (١٤٥٧)، والترمذي كتاب تفسير القرآن، سورة الحجر (٣١٢٤) من طريق أبي سعيد المقبري عن أبي هريرة مرفوعًا. وليس فيه أن البسملة إحدى آيات الفاتحة. وذكره الهيثمي في \"مجمع الزوائد\" ٢/ ١٠٩ بلفظ المصنِّف عن أبي هريرة مرفوعًا، وعزاه إلى الطبراني في \"الأوسط\" قال: ورجاله ثقات.\n(٣) في (ش): محمد بن جعفر. وهو خطأ. وهو أبو القاسم الحبيبي، قيل: كذبه الحاكم.","vol":"2","page":255},{"text":"عليه، قال: أنا أبو الحسن محمد بن محمود بن (عبد الله) (١) بمرو، قال: أنا عبد الله بن محمود السعدي (٢)، قال: نا أبو يحيى القصري (٣)، قال: نا مروان بن معاوية (٤)، عن العلاء بن المسيب (٥)،\n_________\n(١) في (ت): عبيد، وفي (ن): عبيد الله. لم أجده.\n(٢) أبو عبد الرحمن المروزي، ثقة.\n(٣) في (س): القسري.\nوهو: محمد بن يحيى بن أيوب بن إبراهيم الثقفي أبو يحيى القصري من أهل مرو. يروي عن: ابن عم أبيه هاشم بن مخلد بن إبراهيم، حفص بن غياث، عبس بن عياز وأهل بلده.\nحدث عنه: إسحاق بن إبراهيم القاضي، عبد الله بن محمود السعدي وغيرهما.\nقال النسائي وغيره: ثقة حافظ\n\"الثقات\" لابن حبان ٩/ ٩٤، \"مشتبه أسامي المحدثين\" للهروي ١/ ٢٣٠، \"تهذيب الكمال\" للمزي ٢٦/ ٦٠٣، \"تقريب التهذيب\" لابن حجر (٦٣٨٠).\n(٤) مروان بن معاوية بن الحارث بن أسماء الفزاري، أبو عبد الله الكوفي، نزيل مكة، ثم دمشق، ثقة، حافظ، وكان يدلس أسماء الشيوخ. مات سنة (١٩٣ هـ).\nوقد ذكره ابن حجر ضمن الطبقة الثالثة من طبقات المدلسين، وتحتوي علي من أكثر من التدليس، فلم يحتج الأئمة من أحاديثهم إلا بما صرحوا فيه بالسماع، ومنهم من رد حديثهم مطلقًا، ومنهم من قبلها.\n\"تهذيب الكمال\" للمزي ٢٧/ ٤٠٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٢، \"تقريب التهذيب\" لابن حجر (٦٦١٩)، \"تعريف أهل التقديس\" لابن حجر (ص ١٠٥).\n(٥) العلاء بن المسيب بن رافع الأسدي، الكاهلي، ويقال: الثعلبي، الكوفي.\nقال الذهبي في \"ميزان الاعتدال\": صدوق ثقة مشهور. وقال بعض العلماء: كان يهم كثيرًا. وهذا قول لا يُعبأ به، فإن يحيى قال: ثقة، مأمون. وقال ابن حجر: ثقة، ربما وهم، من السادسة.\n\"ميزان الاعتدال\" للذهبي ٣/ ١٠٥، \"الكاشف\" للذهبي ٢/ ١٠٦ (٤٣٤٤)، \"سير =","vol":"2","page":256},{"text":"عن فضيل بن عمرو (١)، عن علي بن أبي طالب - ﵁ - قال: نزلت فاتحة الكتاب بمكة من كنز تحت العرش (٢).\n_________\n= أعلام النبلاء\" للذهبي ٦/ ٣٤٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٤٩، \"تقريب التهذيب\" لابن حجر (٥٢٩٣).\n(١) فضيل بن عمرو الفُقيمي -بالفاء والقاف مصغرًا- أبو النضر، الكوفي، ثقة. ولكنه لم يلق أحدًا من الصحابة، كما ذكر ابن المديني، مات سنة (١١٠ هـ).\n\"تهذيب الكمال\" للمزي ٢٣/ ٢٧٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٩٩، \"تقريب التهذيب\" لابن حجر (٣٤٦٥)، \"جامع التحصيل\" للعلائي (ص ٢٥٢).\n(٢) [١٣٨] الحكم على الإسناد:\nإسناده ضعيف؛ لانقطاعه بين فضيل وعلى -﵁-، وفيه عنعنة مروان بن معاوية وهو مدلس، وفيه أيضًا من لم أجده، وفيه شيخ المصنف قيل: كذبه الحاكم. ولكنه بشواهده الآتية يكون حسنًا لغيره، والله أعلم.\nالتخريج:\nرواه الواحدي في \"أسباب النزول\" (ص ٢٢) عن الثعلبي به. وذكره الديلمي في \"الفردوس\" ٤/ ٢٧٨.\nوأسنده ابن حجر في كتاب \"زهر الفردوس\" كما في حاشية تحقيق \"الفردوس\" ٤/ ٢٧٧ من طريق العلاء بن المسيب به مثله، وليس فيه أنها بمكة.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٢٣ إلى إسحاق بن راهويه في \"مسنده\" عن علي مرفوعًا.\nوللحديث شواهد:\n١ - عن أنس مرفوعًا: رواه البيهقي في \"شعب الإيمان\" ٥/ ٣٠١، وابن الضريس في \"فضائل القرآن\" (ص ١٣٦)، وإسناده ضعيف، كما في \"ضعيف الجامع الصغير\" (١٥٦١).\n٢ - عن معقل بن يسار مرفوعًا: رواه الحاكم في \"المستدرك \" ١/ ٥٥٩، وصحَّحَه، وردَّه الذهبي بقوله: قلت: عبيد الله، قال أحمد: تركوا حديثه.\n٣ - عن أبي أمامة موقوفًا: رواه ابن الضريس في \"فضائل القرآن\" (ص ١٣٨). =","vol":"2","page":257},{"text":"وعلى هذا أكثر العلماء، يدل عليه ما:\n[١٣٩] أخبرنا الحسن بن جعفر (١)، قال: نا محمد بن محمود (٢) قال: نا أبو لبابة محمد بن المهدي (٣) قال: نا أبي (٤)، عن صدقة بن عبد الرحمن (٥)، عن روح بن القاسم (٦)، عن أبي إسحاق (٧)، عن عمرو بن شرحبيل (٨) قال: إن أول ما نزل (٩) من القرآن: ﴿الْحَمْدُ\n_________\n= ورواه عن أبي أمامة مرفوعًا أبو الشيخ في \"الثواب\"، والطبراني، وابن مردويه، والديلمي، والضياء المقدسي في \"المختارة\" كما في \"الدر المنثور\" ١/ ٢٤.\nوالحديث له حكم الرفع، لأنه لا مجال للرأي فيه، وليس مما يمكن أن يؤخذ عن أهل الكتاب.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) روح بن القاسم التميمي العنبري، أبو غياث -بالمعجمة والمثلثة- البصري، ثقة حافظ، مات سنة (١٤١ هـ).\n\"تهذيب الكمال\" للمزي ٩/ ٢٥٢، \"تهذيب التهذيب\" لابن حجر ١/ ٦١٦، \"تقريب التهذيب\" لابن حجر (١٩٨١).\n(٧) أبو إسحاق السبيعي، ثقة، اختلط بأخرة.\n(٨) عمرو بن شرحبيل الهمداني، أبو ميسرة الكوفي، ثقة، عابد، مخضرم، مات سنة (٦٣ هـ).\n\"تهذيب الكمال\" للمزي ٢٢/ ٦٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٧٧، \"تقريب التهذيب\" لابن حجر (٥٠٨٣).\n(٩) في (ش): أنزل.","vol":"2","page":258},{"text":"لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ وذلك أن رسول الله - ﷺ - أسرَّ إلى خديجة وقال: \" لقد خشيت أن يكون خالطني شيء\". فقالت: وما ذاك؟ قال: \"إني إذا خلوت سمعت النداء فأفر\" فانطلق به أبو بكر - ﵁ - إلى ورقة بن نوفل، فقال له ورقة: إذا أتاك فاثبت له، فأتاه جبريل ﵇ فقال له: قل: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ (١).\n[١٤٠] وحدثنا الحسن بن جعفر (٢)، قال: نا محمد بن محمود (٣)، قال: نا عبد الله بن محمود (٤)، قال: نا عمرو بن صالح (٥)، قال: نا\n_________\n(١) [١٣٩] الحكم على الإسناد:\nإسناده ضعيف؛ لإرساله، وفيه من لم أجده، وشيخ المصنف، قيل: كذبه الحاكم.\nقال ابن كثير: وهو مرسل، وفيه غرابة وهو كون الفاتحة أول ما نزل. \"البداية والنهاية\" لابن كثير ٣/ ١٠.\nوقال ابن حجر بعد أن نسبه إلى الواحدي في \"أسباب النزول\" وهو مرسل، ورجاله ثقات، فإن ثبت حمل علي أنَّ ذلك كان بعد قصة غار حراء، ولعله كان بعد فترة الوحي، والعلم عند الله تعالى. \"العجاب\" لابن حجر ١/ ٢٢٤.\nالتخريج:\nورواه ابن أبي شيبة في \"المصنف\" ١٣/ ٢٠٨ (٣٧٥٥٢) كتاب المغازي، باب ما جاء في مبعث النبي - ﷺ -، والبيهقي في \"دلائل النبوة\" ٢/ ١٥٨، والواحدي في \"الوسيط\" ١/ ٥٧، وفي \"أسباب النزول\" (ص ٢٢) من طريق أبي إسحاق السبيعي، عن أبي ميسرة.\n(٢) أبو القاسم الحبيبي، كذبه الحاكم.\n(٣) عبد الله بن محمود السعدي، ثقة، مأمون.\n(٤) أبو عبد الرحمن السعدي، ثقة، مأمون.\n(٥) عمرو بن صالح الصائغ المروزي أبو حفص. =","vol":"2","page":259},{"text":"أبي (١)، عن الكلبي (٢)، عن أبي صالح (٣)، عن ابن عباس - ﵁ - قال: قام النبي - ﷺ - بمكة، فقال: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ فقالت قريش (٤): دقَّ الله فاك (٥).\n_________\n= يروى عن: ابن المبارك. حدث عنه: الحسن بن سفيان، وعبد الله بن محمود. ذكره ابن حبان في \"الثقات\" ٨/ ٤٨٦.\n(١) لم أجده.\n(٢) متهم بالكذب، ورمي بالرفض.\n(٣) مولى أم هانئ، ضعيف، مدلس.\n(٤) قريش: هي القبيلة المشهورة المعروفة، والقريش: تصغير القرش وهو الجمع من هاهنا وهاهنا ثم يضم بعضه إلى بعض، وقيل: سميت قريش قريشا لتقرشها إلى مكة من حواليها حين غلب عليها قصي بن كلاب، وقيل: سميت قريش لأنهم كانوا أصحاب تجارة ولم يكونوا أصحاب زرع ولا ضرع، والقرش الكسب، يقال: هو يقرش لعياله ويقترش أي يكتسب، وقد روي عن ابن عباس - ﵁ - أنه قال: قريش دابة تسكن البحر تأكل دوابه، والذي تركن إليه النفس أنه إما أن يكون من التجمع، أو تكون القبيلة سميت باسم رجل منهم يقال له: قريش بن الحارث ابن يخلد بن النضر بن كنانة وكان دليل بني النضر وصاحب سيرتهم، وكانت العرب تقول قد جاءت عير قريش وخرجت قريش فغلب عليهم هذا الاسم. وفي الحديث: \"أحبوا قريشًا إنه من أحبهم أحبه الله\". والمراد المسلمون منهم، فإنه من أحبهم من حيث كونهم قريشًا المؤمنين، أحبه الله تعالى. وكل ما جاء في فضل قريش فهو ثابت لبني هاشم والمطلب، لأنهم أخص، وما ثبت للأعم ثبت للأخص ولا عكس، وضابط المحبة أن لا يزيدها البر ولا ينقصها الجفاء.\nانظر: \"فيض القدير\"، للمناوي ١/ ٢٣٢ (٢٢٦). \"معجم البلدان\" لياقوت ٤/ ٣٣٦.\n(٥) [١٤٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، شيخ المصنف، قيل: كذبه الحاكم، وفيه من لم أجده والكلبي متهم بالكذب.\nورواه الواحدي في \"أسباب النزول\" (ص ٢٢) عن شيخه الثعلبي.","vol":"2","page":260},{"text":"[١٤١] وأخبرنا أبو القاسم الحسن بن محمد بن الحسن (١) قال: أنا أبو محمد عبد الله بن محمد بن يعقوب (٢) قال: نا أبو يزيد حاتم بن محبوب السامي (٣)، قال: أنا عبد الجبار بن العلاء (٤)، عن سفيان (٥)، عن منصور (٦)، عن مجاهد (٧) قال: فاتحة الكتاب أنزلت بالمدينة (٨).\n_________\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) البوسنجي، لم يذكر بجرح ولا تعديل.\n(٣) حاتم بن محبوب السامي الهروي، حج وسمع محمد بن زنبور، وسلمة بن شبيب، ومحمد بن ميمون الخياط، وعبد الله بن عمران العابدي، وعبد الجبار بن العلاء، وأحمد بن محمد السالمي المديني، وروى عنه العباس بن محمد الهروي، وكان ثقة، توفي سنة (٣٢١ هـ).\n\"الإكمال\" لابن ماكولا ٤/ ٥٥٨، \"العبر\" للذهبي ٢/ ١١، \"شذرات الذهب\" لابن العماد ٢/ ٢٨٩.\n(٤) عبد الجبار بن العلاء بن عبد الجبار العطار، أبو بكر البصري، ثم المكي المجاور، مولى الأنصار، وثَّقه النسائي والعجلي. وقال النسائي في رواية لا بأس به. وقال أبو حاتم: صالح الحديث. وقال الذهبي في \"الكاشف\": ثقة. وقال ابن حجر: لا بأس به. مات سنة (٢٤٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٠، \"تاريخ الثقات\" للعجلي (١٠٠٦)، \"سير أعلام النبلاء\" للذهبي ١١/ ٤٠١، \"الكاشف\" للذهبي ١/ ٦١٢ (٣٠٨٧)، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٦٩ \"تقريب التهذيب\" لابن حجر (٣٧٦٧).\n(٥) ابن عيينة، ثقة، حافظ، إمام.\n(٦) منصور بن المعتمر بن عبد الله السلمي، أبو عتاب -بمثناة مشددة ثم موحدة- الكوفي، ثقة، ثبت، مات سنة (١٣٢ هـ).\n\"تهذيب الكمال\" للمزي ٢٨/ ٥٤٦ \"تهذيب التهذيب\" لابن حجر ٤/ ١٥٩.\n(٧) مجاهد بن جبر، ثقة، إمام.\n(٨) [١٤١] الحكم على الإسناد: =","vol":"2","page":261},{"text":"قال الحسين بن الفضل (١): لكل عالم هفوة، وهذِه نادرة (٢) من (٣) مجاهد؛ لأنه تفرَّد بها، والعلماء على خلافه، وقد (٤) صح الخبر عن النبي - ﷺ - في حديث أبيّ بن كعب أنها من أول ما نزل (٥) من القرآن،\n_________\n= في إسناده شيخ المصنف، كذبه الحاكم، وشيخ شيخه لم يُذكر بجرحٍ أو تعديل. وقد ورد الحديث من طرق أخرى عن مجاهد يحسن لأجلها والله أعلم.\nالتخريج:\nرواه أبو الشيخ في \"العظمة\" ٥/ ١٦٧٩ (١١٢٤) وأبو نعيم في \"الحلية\" ٣/ ٢٩٩ من طريق منصور.\nورواه أبو عبيد في \"فضائل القرآن\" (ص ٣٦٧) من طريق ابن أبي نجيح، كلاهما عن مجاهد.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٢٠ وعزاه أيضًا إلى وكيع، وابن الأنباري في \"المصاحف\".\nوورد هذا الأثر عن مجاهد، عن أبي هريرة، ذكره الهيثمي في \"مجمع الزوائد\" ٦/ ٣١١ وقال: رواه الطبراني في \"الأوسط\" شبيه المرفوع، ورجاله رجال الصحيح.\n(١) الحسين بن الفضل بن عمير البجلي الكوفي، ثم النيسابوري، أبو علي، العلامة المفسِّر، الإمام، اللغوي، المحدث، عالم عصره.\nقال الحاكم: كان إمام عصره في معاني القرآن. ذكره الذهبي في \"الميزان\" ورد عليه ابن حجر في \"اللسان\" وعاب عليه ذكره في كتابه. توفي سنة (٢٨٢ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٣/ ٤١٦، \"لسان الميزان\" لابن حجر ٢/ ٣٠٧، \"طبقات المفسرين\" للداودي ١/ ١٥٩، \"طبقات المفسرين\" للأدرنوي (٥٨).\n(٢) من (ش)، وفي بقية النسخ: باردة.\n(٣) في (ت): عن.\n(٤) ساقطة من (ت)، (ش)، (ن).\n(٥) في (ش): أنزل.","vol":"2","page":262},{"text":"وأنها السبع المثاني (١). وسورة الحجر مكية بلا اختلاف، ومعلوم أن الله تعالى لم يمتنَّ (٢) عليه بإتيانه السبع المثاني (٣) إلا (٤) وهو بمكة، ثم أنزلها بالمدينة، ولا يسعنا القول بأن رسول الله - ﷺ - صلى (٥) بمكة بضع عشرة سنة بلا فاتحة الكتاب، هذا مما لا تقبله العقول (٦).\nقلت: ولفَّق بعض العلماء بين هذين القولين، فقال: إنها مكية مدنية، نزل بها جبريل مرتين: مرة بمكة، ومرة بالمدينة، حين حلَّها (٧) رسول الله - ﷺ - تعظيمًا وتفضيلًا لهذِه السورة على ما\n_________\n(١) رواه الترمذي كتاب فضائل القرآن، باب ما جاء في فضل فاتحة الكتاب (٢٨٧٥) في حديث طويل، وفيه أنَّ النبي - ﷺ - قال لأُبي: \"تحب أن أعلمك سورة لم ينزل في التوراة ولا في الإنجيل ولا في الزبور ولا في الفرقان مثلها؟ \" قال: نعم يا رسول الله. قال رسول الله - ﷺ -: \"كيف تقرأ في الصلاة؟ \" قال: فقرأ أم القرآن، فقال رسول الله - ﷺ -: \"والذي نفسي بيده ما أنزلت في التوراة ولا في الإنجيل ولا في الزبور ولا في الفرقان مثلها، وإنها سبع من المثاني والقرآن العظيم الذي أعطيته\". قال الترمذي: هذا حديث حسن صحيح.\nوأخرج البخاري نحوه عن أبي سعيد بن المعلَّى، كتاب التفسير، باب ما جاء في فاتحة الكتاب (٤٤٧٤).\n(٢) في (ت): يمنَّ.\n(٣) يريد قوله تعالى في سورة الحجر: ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ (٨٧)﴾.\n(٤) من (ت).\n(٥) من (ت) وفي باقي النسخ: كان.\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٠٠، \"مجموع الفتاوى\" لابن تيمية ١٧/ ١٩٠.\n(٧) في (ت): دخلها.","vol":"2","page":263},{"text":"سواها؛ فلذلك سميت مثاني، والله أعلم (١).\n\nفضلها:\n[١٤٢] أخبرنا أبو عمرو أحمد بن أُبي الفراتي (٢) ﵀ قال: أنا أبو موسى عمران بن موسى (٣) قال: نا جعفر بن محمد بن سوَّار (٤) قال: نا أحمد بن نصر (٥) قال: نا سعيد بن منصور (٦) قال: نا سلَّام (٧)،\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ١/ ٤٩، \"لباب التأويل\" للخازن ١/ ١٥، \"تفسير القرآن العظيم\" لابن كثير ١/ ١٥٣.\n(٢) أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٣) الخبوشاني، قال الحاكم: كان شيخًا يشبه المشايخ.\n(٤) ثقة.\n(٥) أحمد بن نصر بن زياد النيسابوري، الزاهد المقرئ، أبو عبد الله بن أبي جعفر، ثقة، فقيه، حافظ، مات سنة (٢٤٥ هـ).\n\"تهذيب الكمال\" للمزي ١/ ٤٩٨، \"تهذيب التهذيب\" لابن حجر ١/ ٤٩، \"تقريب التهذيب\" لابن حجر (١١٨).\n(٦) إمام، حافظ، ثقة.\n(٧) هو: سلَّام -بتشديد اللام- بن سُليم، أو سلْم، أبو سليمان الطويل المدائني.\nقال أحمد: منكر الحديث. وقال ابن معين: ليس بشيء، وفي رواية: ضعيف لا يُكتب حديثه. وقال البخاري وأبو حاتم: تركوه.\nوقال ابن خراش والنسائي: متروك. وقال أبو نعيم الأصبهاني: متروك بالاتفاق.\nوقال ابن حجر: متروك.\nمات سنة (١٧٧ هـ).\n\"سؤالات ابن الجنيد لابن معين\" (٨٢٦)، \"الضعفاء الصغير\" للبخاري (١٥٢)، \"الضعفاء والمتروكين\" للنسائي (٢٣٧)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٦٠، \"تهذيب الكمال\" للمزي ١٢/ ٢٧٧، \"ميزان الاعتدال\" للذهبي ٢/ ١٧٥.","vol":"2","page":264},{"text":"عن زيد العمِّي (١)، عن ابن سيرين (٢)، عن أبي سعيد الخدري - ﵁ - أن النبي - ﷺ - قال: \"فاتحة الكتاب شفاء من السم\" (٣).\n[١٤٣] وأخبرنا أبو الحسن محمد بن القاسم بن أحمد (٤) قال: أنا أبو إسحاق إبراهيم بن محمد بن أيوب (٥) قال: نا أبو عبد الله محمد بن\n_________\n(١) زيد بن الحواري، أبو الحواري، العمي، البصري، قاضي هراة، يقال: اسم أبيه مرة.\nضعفه جمع من أهل العلم، منهم: ابن معين، وأبو حاتم، وأبو زرعة، وابن المديني، والنسائي، وابن عدي، والعجلي، وابن سعد، وابن حبان.\nوقال الحسن بن سفيان: ثقة. وقال أحمد وابن معين -في رواية- والدارقطني: صالح. وقال الذهبي في \"الكاشف\": فيه ضعف. وقال ابن حجر: ضعيف.\n\"ميزان الاعتدال\" للذهبي ٢/ ١٠٢، \"الكاشف\" للذهبي ١/ ٤١٦ (١٧٣٢)، \"تهذيب التهذيب\" لابن حجر ١/ ٦٦٣، \"تقريب التهذيب\" لابن حجر (٢١٤٣).\n(٢) محمد بن سيرين الأنصاري، أبو بكر بن أبي عمرة، البصري، ثقة، ثبت، عابد، كبير القدر، مات سنة (١١٠ هـ).\n\"تهذيب التهذيب\" لابن حجر ٣/ ٥٨٥، \"تقريب التهذيب\" لابن حجر (٥٩٨٥).\n(٣) [١٤٢] الحكم على الإسناد:\nإسناده ضعيف جدًّا، وعلته سلّام الطويل، متروك. والله أعلم.\nالتخريج:\nرواه سعيد بن منصور في \"سننه\" ٢/ ٥٣٥ (١٧٨) ومن طريقه البيهقي في \"شعب الإيمان\" ٢/ ٥٤٠ (٢٣٦٨) وقال البيهقي: وعندي أن هذا اختصار من الحديث الذي رواه محمد بن سيرين، عن أخيه معبد بن سيرين، عن أبي سعيد في رقية اللديغ بفاتحة الكتاب.\nوسيأتي الحديث من طريق آخر عن سلام برقم (٢١٣).\n(٤) القلوسي الماوردي، لم يذكر بجرح أو تعديل.\n(٥) أبو إسحاق إبراهيم بن محمد بن أيوب الخراساني، ذكره ابن حجر في \"لسان =","vol":"2","page":265},{"text":"صاحب (١) قال: نا المأمون بن أحمد (٢) قال: نا أحمد بن عبد الله (٣)\n_________\n= الميزان\" ١/ ٩٦، وقال: قال مسلمة في \"الصلة\": مجهول.\n(١) أبو عبد الله محمد بن صاحب البشتي الباذغيسي.\n\"الأنساب\" للسمعاني ١/ ٣٦٠، \"معجم البلدان\" لياقوت ١/ ٤٢٥، \"تبصير المنتبه\" لابن حجر ٢/ ١٥١، \"توضيح المشتبه\" لابن ناصر الدين ١/ ٤٩٩.\n(٢) مأمون بن أحمد السلمي الهروي. ويقال له: مأمون بن عبد الله، ومأمون أبو عبد الله، قال ابن حبان: دجال. وقال أبو عبد الله الحاكم بعد أن ذكر بعض الأحاديث التي وضعها: وكل من رزق الفهم في نوع من العلم وتأمل هذِه الأحاديث علم بأنها موضوعة على رسول الله - ﷺ -، فبان هذا أن الواضع له مأمون الذي ليس بمأمون. وقال ابن الجوزي في \"الموضوعات\": لا خير فيه، كان يضع الحديث ا. هـ بتصرف.\n\"المجروحين\" لابن حبان ٣/ ٤٥، \"الموضوعات\" لابن الجوزي ٢/ ٣٠٥، \"ميزان الاعتدال\" للذهبي ٣/ ٤٢٩، \"الكشف الحثيث\" لسبط ابن العجمي (٥٩٨).\n(٣) أحمد بن عبد الله بن خالد الجويباري. ويقال: الجوباري، وجوبار من عمل هراة، ويعرف بـ: (ستُّوق). كذاب وضاع، قال ابن حبان: دجال من الدجاجلة، كذاب. وقال النسائي والدارقطني: كذاب، وقال السمعاني: الجُويباري: بضم الجيم وسكون الياء وفتح الباء المنقوطة وفي آخرها الراء المهملة. هذِه النسبة إلى (جويبار) إحدى قرى هراة، المشهور بالانتساب إليها الكذاب الخبيث الوضاع أبو علي أحمد بن عبد الله بن خالد الجويباري، من أهل هراة، يروي عن ابن عيينة ووكيع وأبي حمزة من ثقات الحديث، ويضع عليهم ما لم يحدثوا.\nوقال ابن عدي: كان يضع الحديث. وقال ابن الجوزي: لا خير فيه، كان يضع الحديث، وقال الذهبي: الجوباري ممن يضرب المثل بكذبه.\n\"المجروحين\" لابن حبان ١/ ١٤٢، \"الكامل\" لابن عدي ١/ ١٧٧، \"الأنساب\" للسمعاني ٣/ ٤٢٣، \"الموضوعات\" لابن الجوزي ٢/ ٣٠٥، \"ميزان الاعتدال\" للذهبي ١/ ١٠٦، \"الكشف الحثيث\" لسبط ابن العجمي (٤٦).","vol":"2","page":266},{"text":"قال: نا أبو معاوية الضرير (١)، عن أبي مالك الأشجعي (٢)، عن ربعي ابن حراش (٣)، عن حذيفة بن اليمان (٤) - ﵁ - قال: قال رسول الله - ﷺ -: \"إن القوم ليبعث الله ﷿ عليهم العذاب حتمًا مقضيًّا، فيقرأ صبي من صبيانهم في الكتاب (٥): ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾، فيسمعه الله ﷿ ويرفع عنهم بذلك (٦) العذاب أربعين سنة\"\n_________\n(١) محمد بن خازم -بمعجمتين- أبو معاوية الضرير، الكوفي، عَميَ وهو صغير، ثقة، أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره، وقد رُمي بالإرجاء.\nمات سنة (١٩٥ هـ).\n\"تهذيب الكمال\" للمزي ٢٥/ ١٢٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٥١، \"تقريب التهذيب\" لابن حجر (٥٨٧٨).\n(٢) أبو مالك الأشجعي، سعد بن طارق الكوفي، ثقة، مات في حدود سنة (١٤٠ هـ).\n\"تهذيب الكمال\" للمزي ١٠/ ٢٦٩، \"تهذيب التهذيب\" لابن حجر ١/ ٦٩٣، \"تقريب التهذيب\" لابن حجر (٢٨٧١).\n(٣) ربعي بن حراش -بكسر المهملة- أبو مريم العبسي، الكوفي، ثقة، عابد مخضرم، مات سنة (١٠٠ هـ). وقيل غير ذلك.\n\"تهذيب الكمال\" للمزي ٩/ ٥٤، \"تهذيب التهذيب\" لابن حجر ١/ ٥٨٨، \"تقريب التهذيب\" لابن حجر (١٨٨٩).\n(٤) حذيفة بن اليمان، واسم اليمان حُسَيل -بمهملتين مصغرًا- ويقال: حِسل -بكسر ثم سكون- العبسي، حليف الأنصار، وصحابي جليل من السابقين، صحَّ في مسلم عنه أن رسول الله - ﷺ - أعلمه بما كان وما يكون إلى أن تقوم الساعة، وأبوه صحابي أيضًا استشهد بأحد، ومات حذيفة في أول خلافة علي سنة (٣٦ هـ).\n\"الاستيعاب\" لابن عبد البر ١/ ٣٩٣، \"أسد الغابة\" لابن الأثير ١/ ٧٠٦، \"الإصابة\" لابن حجر ٢/ ٣٩، \"تقريب التهذيب\" لابن حجر (١١٦٥).\n(٥) في (ت): زيادة: فاتحة الكتاب.\n(٦) ساقطة من (ش).","vol":"2","page":267},{"text":"[١٤٤] وحدثنا أبو القاسم الحسن بن محمد بن جعفر (١) قال: نا أبو جعفر محمد بن صالح بن هانئ (٢)، ثنا الحسين بن الفضل (٣) قال: نا عفان بن مسلم الصفار (٤)،\n_________\n[١٤٣] الحكم على الإسناد:\nإسناده موضوع. فيه الجويباري ومأمون وضَّاعان.\nذكره الزيلعي في \"تخريج أحاديث الكشاف\" ١/ ٣٠ وعزاه للثعلبي.\nوقال ابن حجر في \"الكاف الشاف\": إلا أنَّ دون أبي معاوية من لا يحتج به، وله شاهد في \"سنن الدارمي\" عن ثابت بن عجلان قال: كان يقال: إن الله ليريد العذاب بأهل الأرض، فإذا سمع تعليم الصبيان بالحكمة صرف ذلك عنهم. يعني بالحكمة: القرآن.\nانظر: \"سنن الدارمي\" (٣٣٨٨).\n(١) أبو القاسم الحبيي، قيل: كذبه الحاكم.\n(٢) محمد بن صالح بن هانئ، أبو جعفر الورّاق، النيسابوري. سمع الكثير بنيسابور، ولم يسمع بغيرها وكان صبورًا على الفقر، لا يأكل إلا من كسب يده. سمع السَّريَّ ابن خزيمة وغيره، روى عنه أبو بكر بن إسحاق وأبو علي الحافظ، وغيرهما، مات في سنة (٣٤٠ هـ). وصلى عليه أبو عبد الله بن الأخرم الحافظ، ولما دفن وقف على قبره، وترحم عليه، وأثنى عليه، وحكى أنه صاحبه من سنة سبعين ومائتين إلى حينئذ، فما رآه أتى شيئًا لا يرضاه الله ﷿، ولا سمع منه شيئًا يُسأل عنه.\n\"سؤالات السجزي للحاكم \" (ص ٧٥)، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ١٧٤، \"البداية والنهاية\" لابن كثير ١١/ ٢٢٥.\n(٣) الحسين بن الفضل البجلي، ذكره الذهبي في \"ميزان الاعتدال\" ورد عليه ابن حجر في \"اللسان\" وعاب عليه ذكره في كتابه.\n(٤) عفان بن مسلم بن عبد الله الباهلي، أبو عثمان الصفار، البصري، ثقة، ثبت، قال ابن المديني: كان إذا شك في حرف من الحديث تركه. وربما وهم. وقال ابن معين: أنكرناه في صفر سنة (٢١٩ هـ) ومات بعدها بيسير. =","vol":"2","page":268},{"text":"عن الربيع بن صبيح (١)، عن الحسن (٢)، قال: أنزل الله ﷿ مائة وأربعة كتب من السماء، أودع علومها منها أربعة: التوراة، والإنجيل، والزبور، والفرقان، ثم أودع علوم هذِه الأربعة: الفرقان، ثم أودع علوم الفرقان: (٣) المفصَّل، ثم أودع علوم المفصل: فاتحة الكتاب، فمن علم تفسيرها (كان كمن علم تفسير جميع كتب الله تعالى المنزَّلة) (٤)، ومن قرأها فكأنما قرأ التوراة والإنجيل والزبور والفرقان.\n_________\n= \"تهذيب الكمال\" للمزي ٢٠/ ١٦٠، \"تهذيب التهذيب\" لابن حجر ٣/ ١١٧، \"تقريب التهذيب\" لابن حجر (٤٦٢٥).\n(١) الربيع بن صَبيح -بفتح المهملة- السعدي البصري. مختلف فيه. كان يحيى القطان لا يرضاه. وقال أحمد وغيره: لا بأس به. وقال ابن معين والنسائي: ضعيف. وقال شعبة: هو من سادات المسلمين. وقال أبو الوليد: كان لا يدلس، ما تكلم أحد فيه إلا والربيع فوقه. وقال الذهبي في \"الكاشف\": كان صدوقًا غزَّاءً عابدًا. وقال ابن حجر: صدوق سيئ الحفظ، وكان عابدًا مجاهدًا. قال الرامهرمزي: هو أول من صنَّف الكتب بالبصرة. مات سنة (١٦٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٦١، \"تاريخ يحيى بن معين\" رواية الدارمي (٣٣٤)، \"سير أعلام النبلاء\" للذهبي ٧/ ٢٨٧، \"ميزان الاعتدال\" للذهبي ٢/ ٢٤١، \"الكاشف\" للذهبي ١/ ٣٩٢ (١٥٣٥)، \"تهذيب التهذيب\" لابن حجر ١/ ٥٩٣، \"تقريب التهذيب\" لابن حجر (٢٤٤١).\n(٢) الحسن البصري، ثقة، فقيه، فاضل، كان يرسل كثيرًا، ويدلس.\n(٣) في (ش): القرآن.\n(٤) في (ت): علم تفسير كتب الله المنزلة.\n[١٤٤] الحكم على الإسناد:\nإسناده إلى الحسن ضعيف، فيه الربيع بن صبيح صدوق سيئ الحفظ، وفيه من لم =","vol":"2","page":269},{"text":"<span data-type=\"title\" id=toc-365>١ </span>- آية التسمية:\nقلت: [١٤٥] حدثنا أبو عبد الله محمد بن أحمد بن عبد الأعلى الأندلسي المقرئ (١) قال: نا أبو الحسن عبد الواحد بن خلف (٢) بجنديسابور (٣)،\n_________\n= يُذكر بجرح أو تعديل، وفيه شيخ المصنف قيل: كذبه الحاكم.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٢/ ٤٥٠ (٢٣٧١) عن أبي القاسم بن حبيب به، وليس فيه: ومن قرأها فكأنما قرأ التوراة والإنجيل والزبور والفرقان.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٢٤ وعزاه إلى البيهقي وحده.\nوالشطر الأخير منه رواه أبو عبيد مرفوعًا في \"فضائل القرآن\" (ص ٢٢١) قال: حدثنا يزيد، عن أبي نصيرة مسلم بن عبيد، عن الحسن قال: قال رسول الله - ﷺ -: \"من قرأ فاتحة الكتاب فكأنما قرأ التوراة والإنجيل والزبور والفرقان\"، وهو مرسل كما هو ظاهر.\n(١) أبو عبد الله محمد بن أحمد بن عبد الأعلى بن القاسم المقرئ الوَرْشي، المغربي، الأندلسي. والوَرْشي: نسبةً إلى ورْش، أحد القراء المعروفين، وممن اشتهر بقراءة القرآن بحرفه أبو عبد الله هذا.\nذكره الحاكم في \"تاريخ نيسابور\" وقال: أبو عبد الله المغربي، من أهل الأندلس، ومن الصالحين المذكورين بالتقدم في علم القرآن، ويُعرف بالعراق بالورشي، سمع بمصر والشام والحجاز والعراقين والجبال وأصبهان الكثير بعد الخمسين، وورد نيسابور بعد السبعين وثلاثمائة، بعد أن سكنها سبع سنين. قال السمعاني: سمع بأصبهان علي بن المرزبان الأصبهاني، وبكور الأهواز عبد الواحد بن خلف الجُنْديسابوري، وبفارس أحمد بن عبد الرحمن بن الجارود الرقي.\n\"الأنساب\" للسمعاني ٥/ ٥٩١.\n(٢) ورد ذكره ضمن ترجمة شيخه.\n(٣) جُنْدَيْسَابُور: بضم أوله، وتسكين ثانيه، وفتح الدال، وياء ساكنة، وسين مهملة، =","vol":"2","page":270},{"text":"قال: نا أبو عبد الله محمد بن علي (١) قال: نا أحمد بن سعيد (٢) قال: نا جعفر بن محمد بن صالح (٣).\n[١٤٦] وأخبرنا محمد بن القاسم الفارسي (٤) قال: نا أبو محمد عبد الله بن أحمد الشيباني (٥) قال: نا أحمد بن كامل بن خلف (٦). نا علي بن حماد بن السكن (٧) قالا: نا أحمد بن عبد الله الهروي (٨) قال: نا هشام بن سليمان المخزومي (٩)،\n_________\n= وألف وباء موحدة مضمومة، وواو ساكنة، وراء: مدينة بخوزستان، بناها سابور ابن أردشير، فنُسبت إليه وأسكنها سبي الروم، وطائفة من جنده.\n\"معجم البلدان\" لياقوت ٢/ ١٧٠.\n(١) لم أجده.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) القلوسي الماوردي، لم يذكر بجرح أو تعديل.\n(٥) عبد الله بن أحمد بن جعفر بن أحمد بن بكر بن زياد بن علي بن مهران بن عبد الله، أبو محمد بن أبي حامد الشيباني النيسابوري، كان له ثروة ظاهرة، فأنفق أكثرها على العلم وأهل العلم، الحج والجهاد، وغير ذلك من أعمال البر، وكان من أكثر أقرانه سماعًا للحديث، وكان ثقة. توفي سنة (٣٧٢ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ٣٩١.\n(٦) لينه الدارفطني، ومشاه غيره.\n(٧) علي بن حماد بن السكن البزاز، قال الدارقطني: متروك الحديث.\n\"تاريخ بغداد\" للخطيب ١/ ٤٢١، \"ميزان الاعتدال\" للذهبي ٣/ ١٢٥، \"لسان الميزان\" لابن حجر ٤/ ٢٢٦.\n(٨) الجويباري كذاب، وضاع.\n(٩) هشام بن سليمان بن عكرمة بن خالد بن العاص المخزومي المكي. =","vol":"2","page":271},{"text":"عن ابن أبي مليكة (١)، عن ابن عباس قال: سمعت النبي - ﷺ - يقول: \"خير الناس، وخير من يمشي على جديد الأرض المعلِّمون، كلما خلق الدين جدَّدوه، أعطوهم ولا تستأجروهم فتحرجوهم، فإن المعلم إذا قال للصبي: قل: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ فقال الصبي: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ كتب الله براءة للصبي، وبراءة للمعلم (٢) وبراءة لأبويه من النار\" (٣).\n_________\n= قال العقيلي: في حديثه عن غير ابن جريج وهم. وقال أبو حاتم: مضطرب الحديث، ومحله الصدق، وما أرى بحديثه بأسًا. قال الذهبي: مشاه أبو حاتم. وقال الذهبي في \"الكاشف\": صدوق. وقال الحافظ: مقبول، من الثامنة.\n\"الضعفاء الكبير\" للعقيلي ٤/ ٣٣٨، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٦٢، \"تهذيب الكمال\" للمزي ٣٠/ ٢١١، \"ميزان الاعتدال\" للذهبي ٤/ ٢٩٩، \"الكاشف\" للذهبي ٢/ ٣٣٦ (٥٩٦٦)، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٧١، \"تقريب التهذيب\" لابن حجر (٧٣٤٦).\n(١) ابن أبي مليكة: عبد الله بن عبيد الله بن عبد الله بن أبي مليكة -بالتصغير- بن عبد الله بن جدعان، يقال: اسم أبي مليكة زهير التيمي المدني، أدرك ثلاثين من أصحاب النبي - ﷺ -، ثقة، فقيه. مات سنة (١١٧ هـ).\n\"تهذيب الكمال\" ١٥/ ٢٥٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٢٣، \"تقريب التهذيب\" لابن حجر (٣٤٧٧).\n(٢) بعد هذا الموضع ساقط من (س)، و(ج)، والمُثبت من نسخة (ت) مقابلًا بنسختي (ش)، (ن).\n(٣) [١٤٥، ١٤٦] الحكم على الإسناد:\nالحديث موضوع.\nالتخريج:\nرواه ابن الجوزي في \"الموضوعات\" ١/ ٣٥٧ (٤٣٩)، من طريق أبي بكر بن =","vol":"2","page":272},{"text":"[١٤٧] أخبرني أبو الحسن بن أبي إسحاق المزكي (١)، ثنا أبو علي الإسفراييني الحافظ (٢)، ثنا ابن رميس (٣) القصري، ثنا أحمد بن مروان أبو جعفر (٤)، ثنا أبي (٥)،\n_________\n= مردويه، عن أحمد بن خلف به نحوه.\nقال ابن الجوزي: هذا الحديث من عمل الهروي وهو الجويباري، وقد سبق القدح فيه، وأنه كذاب وضاع.\n(١) ابن سختويه: ثقة.\n(٢) الإمام الحافظ البارع الثِّقة، أبو علي محمد بن علي بن حسين الإسفراييني، تلميذ الحافظ أبي عوانة، كان ذا رحلة واسعة. وكان علامة، صالحًا، خيرًا، واعظًا، من كبار الفقهاء الشافعية.\nقال الحاكم: هو من المعروفين بكثرة الحديث والرحلة والتصنيف، وصحبة الصالحين، ومن الحفاظ الجوالين، توفي سنة (٣٧٢ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٦/ ٣٥٠، \"تذكرة الحفاظ\" للذهبي ٣/ ١٠٠٢، \"طبقات الحفاظ\" للسيوطي (٩٠٢).\n(٣) من (ن)، وفي (ت)، (ش): أبو رميس، والمثبت هو الصواب.\nوهو: محمد بن جعفر بن رميس بن عمرو القصري أبو بكر.\nسمع: أبا علقمة الفروي، والحسن بن محمد بن الصباح الزعفراني، وعثمان بن سعيد بن نوح المقرئ وغيرهم.\nروى عنه: الدارقطني وأبو الحسن بيان بن أحمد بن بيان بن عبد الله الصارفي الخطيب البرتي، وأحمد ومحمد ابنا محمد بن علي السيبي.\nوثقه الدارقطني، توفي سنة (٣٢٦ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ١٣٩، \"إكمال تهذيب الكمال\" لابن ماكولا ٤/ ٥١٤، \"الأنساب\" للسمعاني ٤/ ٥١٣.\n(٤) لم أجده.\n(٥) هو: مروان بن معاوية بن الحارث ثقة، حافظ، وكان يدلس أسماء الشيوخ.","vol":"2","page":273},{"text":"ثنا التيمي (١) ثنا عمر (٢) بن ذر (٣)، عن عطاء (٤)، عن جابر (٥) قال: لما نزلت ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ هرب الغيم إلى المشرق، وسكنت الرياح، وهاج البحر، وأصغت البهائم بآذانها، ورُجمت الشياطين من السماء، وحلف الله بعزته (٦) لا يُسمى اسمه على شيء إلا شفاه، ولا يُسمى اسمه على شيء إلا بارك الله (٧) عليه، ومن قرأ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ دخل الجنة (٨).\n_________\n(١) سليمان بن طرخان التيمي، أبو المعتمر البصري، نزل في التيم فنُسب إليهم، ثقة، عابد، مات سنة (١٤٣ هـ).\n\"تهذيب الكمال\" للمزي ١٢/ ٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٩٩، \"تقريب التهذيب\" لابن حجر (٢٥٩٠).\n(٢) في (ت): عمرو.\n(٣) عمر بن ذر بن عبد الله بن زُرارة الهمْداني -بالسكون- المُرْهِبي، أبو ذر الكوفي، ثقة، رُمي بالإرجاء. مات سنة (١٥٣ هـ). وقيل غير ذلك.\n\"تهذيب الكمال\" للمزي ٢١/ ٣٣٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٢٣، \"تقريب التهذيب\" لابن حجر (٥٥١٢).\n(٤) ابن أبي رباح، الإمام الفاضل، الثقة، الفقيه.\n(٥) جابر بن عبد الله بن عمرو بن حرام السَّلمي -بفتحتين- صحابي ابن صحابي، غزا تسع عشرة غزوة ومات بالمدينة بعد السبعين، وهو ابن أربع وتسعين.\n\"الاستيعاب\" لابن عبد البر ١/ ٢٩٢، \"أسد الغابة\" لابن الأثير ١/ ٤٩٢، \"الإصابة\" لابن حجر ١/ ٥٤٦، \"تقريب التهذيب\" لابن حجر (٨٧١).\n(٦) بعدها في (ش) زيادة: أن.\n(٧) ساقطة من (ن)، (ش).\n(٨) [١٤٧] الحكم على الإسناد:\nإسناده ضعيف. في إسناده أحمد بن مروان لم أجده. والله تعالى أعلم. =","vol":"2","page":274},{"text":"[١٤٨] وأنبأنا الحسن بن محمد بن الحسن (١)، ثنا محمد بن محمد بن الحسن (٢)، ثنا الحسن بن علي بن نصر (٣)، ثنا عبد الله بن هاشم (٤) أنا وكيع بن الجرّاح (٥)، عن الأعمش (٦)، عن أبي وائل (٧) عن عبد الله بن مسعود - ﵁ - قال (٨): من أراد أن ينجيه الله من الزبانية\n_________\n= التخريج:\nعزاه ابن كثير ١/ ١٨٥ إلى ابن مردويه، وقال: روى -أي: ابن مردويه- بإسناده، عن عبد الكريم الكبير بن المعافى بن عمران، عن أبيه، عن عمر بن ذر، عن عطاء بن أبي رباح، عن جابر بن عبد الله قال: . . . فذكر نحوه.\nوعزاه في \"الدر المنثور\" ١/ ٣٠ إلى ابن مردويه والثعلبي.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) الكارزي: قال الحاكم: كان صحيح السماع مقبولًا في الرواية.\n(٣) أبو علي الطوسي: ثقة.\n(٤) عبد الله بن هاشم بن حيَّان العبدي، أبو عبد الرحمن الطوسي، سكن نيسابور، ثقة، صاحب حديث، مات بعد سنة (٢٥٠ هـ).\n\"تهذيب الكمال\" للمزي ١٦/ ٢٣٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٤٧، \"تقريب التهذيب\" لابن حجر (٣٦٩٩).\n(٥) الإمام، الحافظ، الثقة.\n(٦) ثقة، حافظ.\n(٧) شقيق بن سلمة الأسدي. ثقة، مخضرم. مات في خلافة عمر بن عبد العزيز، وله مائة سنة.\n\"تهذيب الكمال\" للمزي ١٢/ ٥٤٨، \"تهذيب التهذيب\" لابن حجر ٢/ ١٧٨، \"تقريب التهذيب\" لابن حجر (٢٨٣٢).\n(٨) ورد هكذا موقوفًا في (ن)، (ش). وورد في (ت) مرفوعًا. والمثبت موقوفًا هو الموافق لما في مصادر التخريج كما سيأتي.","vol":"2","page":275},{"text":"التسعة عشر (١) فليقرأ: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ فإنها تسعة عشر حرفًا؛ ليجعل الله بكل حرف منها جُنَّةً (٢) من واحد منهم (٣).\n* * *\n_________\n(١) حيث قال تعالى في النار: ﴿عَلَيْهَا تِسْعَةَ عَشَرَ (٣٠)﴾ [المدثر: ٣٠].\n(٢) أي: وقاية.\n\"القاموس\" للفيروزآبادي (ص ١٥٣٢) [جنن].\n(٣) [١٤٨] الحكم على الإسناد:\nرجال إسناده ثقات، عدا شيخ، قيل: كذبه الحاكم.\nالتخريج:\nأورده السيوطي في \"الدر المنثور\" ١/ ٣٠. موقوفًا على ابن مسعود. ونسبه إلى وكيع والثعلبي.\nوذكره ابن عطية في \"المحرر الوجيز\" ١/ ٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٨٠، وابن كثير في \"تفسير القرآن العظيم\" ١/ ١٨٥.\nفائدة: وجَّه ابن عطية هذا الحديث ونصره بحديث: \"لقد رأيت بضعة وثلاثين ملكًا يبتدرونها\" لقول الرجل: ربنا ولك الحمد حمدًا كثيرًا طيبًا مباركًا فيه. من أجل أنها بضعة وثلاثون حرفًا، وغير ذلك.","vol":"2","page":276},{"text":"التفسير وبالله التوفيق والتيسير\nقوله ﷿: ﴿بِسْمِ اللَّهِ﴾: اعلم أن هذِه الباء زائدة، وهي تسمى باء التضمين (١)، وباء الإلصاق، كقولك: كتبت بالقلم. فالكتابة ملصقة بالقلم، وهي مكسورة أبدًا، والعلة في ذلك أن الباء حرف ناقص ممال، والإمالة من دلائل الكسرة.\nقال سيبويه (٢): لما لم يكن للباء عمل إلا الكسر (٣) كسرت (٤). وقال المبرد (٥): العلة في كسرها ردها إلى الأصل، ألا ترى أنك إذا أخبرت عن نفسك بأنك كتبت باءً قلت: بيبيت فرددتها إلى الياء، والياء أخت الكسرة، كما أن الواو أخت الضمة، والألف أخت\n_________\n(١) في (ش): الضمير.\n(٢) إمام النحو، أبو بشر، عمر بن عثمان بن قنبر الفارسي، ثم البصري، قيل: سمي سيبويه، لأن وجنتيه كانتا كالتفاحتين، بديع الحسن. توفي سنة (١٨٠ هـ).\n\"تاريخ بغداد\" للخطيب ١٢/ ١٩٥، \"إنباه الرواة\" للقفطي ٢/ ٣٤٦، \"سير أعلام النبلاء\" للذهبي ٨/ ٣٥١.\n(٣) في (ش): الكسرة.\n(٤) انظر: \"معاني القرآن\" للزجاج ١/ ٤١.\n(٥) أبو العباس محمد بن يزيد بن عبد الأكبر الأزدي، البصري، النحوي، الأخباري، صاحب \"الكامل\" وغيره. توفي سنة (٢٨٦ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ٣٨٥، \"معجم الأدباء\" لياقوت ١٩/ ١١١، \"بغية الوعاة\" للسيوطي ١/ ٢٦٩.","vol":"2","page":277},{"text":"الفتحة، وهي خافضة لما بعدها؛ فلذلك تخفض (١) ميم ﴿بِسْمِ﴾ وطُوِّلت هاهنا، وشبهت بالألف واللام؛ لأنهم لم يريدوا أن يفتتحوا كتاب الله تعالى إلا بحرف مفخم معظم، قاله القتيبي (٢).\nوكان عمر بن عبد العزيز (٣) يقول لِكُتَّابِهِ: طولوا الباء، وأظهروا السين، وفرِّجوا بينهما ودوِّروا الميم تعظيمًا لكلام الله ﷿ (٤).\nوقال أبو الهيثم خالد بن يزيد الرازي (٥): العلة فيها (٦) إسقاط الألف من الاسم، فلما أسقطوا الألف منه ردّوا طول الألف على الباء؛ ليكون دالًا على سقوط الألف منه، ألا ترى أنهم لما كتبوا: ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ (٧) بالألف (٨) ردّوا الباء إلى صيغتها، وإنما حذفوا الألف من (بسم) هنا (٩) لكثرة دورها على الألسن؛ طلبًا للخفة،\n_________\n(١) في (ش): انخفض.\n(٢) هو: ابن قتيبة. وليس هو في \"غريبه\" ولا \"مشكله\".\n(٣) أبو حفص عمر بن عبد العزيز بن مروان بن الحكم الأموي القرشي المدني، ثم المصري. الخليفة الزاهد الراشد. المتوفّى سنة (١٠١ هـ).\n\"سير أعلام النبلاء\" للذهبي ٥/ ١١٤، \"تذكرة الحفاظ\" للذهبي ١/ ١١٨.\n(٤) \"معالم التنزيل\" للبغوي ١/ ٤٩ - ٥٠.\n(٥) الأسدي الكاهلي، الكوفي، الطبيب الكحَّال، ثقة. توفي سنة (٢١٥ هـ).\n\"غاية النهاية\" لابن الجزري ١/ ٢٦٩.\n(٦) في إن): فيه.\n(٧) العلق، آية (١).\n(٨) ليست في (ن).\n(٩) في (ش): (هاهنا).","vol":"2","page":278},{"text":"ولما لم يكثر أضرابها كثرتها أثبتوا الألف فيها (١).\nوفي الكلام إضمار واختصار، تقديره: قل، أو ابدأ بسم الله (٢) وقال قوم: الاسم فيه صلة مجازه: بالله (٣). واحتجوا بقول لبيد (٤):\nتَمَنَّى ابنتَايَ أَنْ يَعِيشَ أبُوهُمَا. . . وَهَلْ أَنَا إِلَّا مِنْ رَبِيعَةَ أَوْ مُضَرْ\nإِلى الحَوْلِ ثمَّ اسمُ السَّلامِ علَيكُمَا. . . وَمَنْ يَبْكِ حَولًا كَامِلًا فَقَدْ اعْتَذَرْ (٥)\nأي: ثم السلام عليكما.\n_________\n(١) \"معاني القرآن\" للزجَّاج ١/ ٤١، \"إملاء ما منَّ به الرحمن\" للعكبري ١/ ٤.\n(٢) \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٩)، \"إعراب القرآن\" للنحَّاس ١/ ١٦٦.\n(٣) قاله أبو عبيدة في \"مجاز القرآن\" ١/ ٢٠.\n(٤) لبيد بن ربيعة بن مالك بن جعفر بن كلاب العامري، ويُكنى أبا عقيل، وكان من شعراء الجاهلية وفرسانهم، وأدرك لبيد الإسلام، وقدم على رسول الله - ﷺ - في وفد بني كلاب، فأسلموا ورجعوا إلى بلادهم، ثم قدم لبيد الكوفة وبنوه، فرجع بنوه إلى البادية بعد ذلك، فأقام لبيد إلى أن مات بها. فدُفن في صحراء بني جعفر ابن كلاب. ويُقال: إنَّ وفاته كانت في أول خلافة معاوية، وإنه مات وهو ابن مائة وسبع وخمسين سنة، ولم يقل في الإسلام إلا بيتا واحدًا.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ١٣٥، \"الشعر والشعراء\" لابن قتيبة (ص ١٦٧).\n(٥) \"ديوان لبيد\" (ص ٧٩). والبيت الأول هو مطلع القصيدة التي يخاطب فيها ابنتيه لما حضرته الوفاة.\nوانظر أيضًا \"جامع البيان\" للطبري ١/ ٥٢، \"المحرر الوجيز\" لابن عطية ١/ ٦٢، \"الدر المصون\" للسمين الحلبي ١/ ٥٢، \"خزانة الأدب\" للبغدادي ٢/ ٢١٧.","vol":"2","page":279},{"text":"ومعناه على هذا القول: بالله تكونت الموجودات، وبه قامت المخلوقات، وأدخلوا الاسم فيه؛ ليكون فرقًا بين اليمين والتيمن.\nفأما معنى الاسم: فهو المسمى (١)، وحقيقته: الموجود وذات الشيء وعينه ونفسه، واسمه كلها (٢) يفيد معنى واحدًا.\nوالدليل على أن الاسم هو المسمى قوله تعالى: ﴿إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَى﴾ (٣) فأخبر أن اسمه يحيى، ثم نادى الاسم وخاطبه فقال: ﴿يَايَحْيَى﴾ (٤)، ويحيى هو الاسم، والاسم هو يحيى. وقوله تعالى: ﴿مَا تَعْبُدُونَ مِنْ دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا﴾ (٥)، أراد الأشخاص المعبودة؛ لأنهم كانوا يعبدون المسميات. وقوله تعالى: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ (٦)، و﴿تَبَارَكَ اسْمُ رَبِّكَ﴾ (٧). وقول النبي - ﷺ - لنضر بن مضر: \"عباد الله حتى لا يعبد له اسم\" (٨). أي: حتى لا يعبد هو.\nثم يقال أيضًا للتسمية: اسم. واستعمالها في التسمية أكثر وأشهر من استعمالها في المسمى.\n_________\n(١) تراجع هذِه المسألة في كتاب \"صريح السنة\" الطبري (ص ٢٦)، \"مجموع فتاوى ابن تيمية\" ٦/ ١٨٥ وما بعدها.\n(٢) في (ش): كله.\n(٣) مريم: (٧).\n(٤) مريم: (١٢).\n(٥) يوسف: (٤٠).\n(٦) الأعلى: (١).\n(٧) الرحمن: (٧٨).\n(٨) لم أجده.","vol":"2","page":280},{"text":"وأصل الاسم: سِمْو، وجمعه: أسماء. مثل قِنو وأقناء، وحِنو وأحناء، فحُذفت الواو للاستثقال، ونُقلت حركة الواو إلى الميم، فأعربت الميم، ونُقل سكون الميم إلى السين، فسكنت ثم أدخلت ألف (١) مهموزة لسكون السين؛ لأجل الابتداء، يدلّك عليه التصغير والتصريف (٢)، يقال: سُمَيّ، وسميت؛ لأن كل ما سقط في التصغير والتصريف فهو غير أصلي. واشتقاقه من سما يسمو، فكأن المخبر عنه بأنه معدوم ما دام معدومًا، فهو في درجة مرتفع (٣) عنها إذا وُجد، ويعلو بدرجة وجوده على درجة عدمه، والاسم الذي هو العبارة والتسمية للخبر، والصفة للنظر، وأصل الصفة: ظهور الشيء وبروزه، والله أعلم (٤).\n_________\n(١) في (ش): الألف.\n(٢) في (ن): والتعريف.\n(٣) في (ش)، (ن): يرتفع.\n(٤) انظر: \"معاني القرآن\" للزجاج ١/ ٤٠، \"البسيط\" للواحدي ١/ ٢٤٦.\nواختلف العلماء في اشتقاق الاسم على قولين:\nأ- القول الأول: أنه مشتق من السُّمُو وهو العلو والارتفاع؛ لأنَّ الاسم يسمو بالمسمى، فيرفعه عن غيره. أو لأنَّ الاسم علا بقوته على الفعل والحرف، لأنه الأصل.\nوهذا قول البصريين، وهو الذي ذكره المصنف، وذهب إليه.\nب- والقول الثاني: أنَّه مشتق من الوسم، والسّمة، وهو العلامة، لأن الاسم علامة على من وضع له وهو قول الكوفيين.\nوتصريف (اسم) وجمعه يقوِّي قول البصريين بأنه من (السمو)، لأنه حينئذ يُجمع على أسماء وأسامي، ويصغر على (سُمَيّ) كما ذكر المصنف. ولو كان من =","vol":"2","page":281},{"text":"فأما ما ورد في تفسيرها بتفصيلها فكثير، ذكرتُ جُلَّ أقاويلها في حديث وحكاية.\n[١٤٩] أخبرنا الأستاذ أبو القاسم الحسن بن محمد بن الحسن (١) المفسّر، ثنا أبو الطيب محمد بن أحمد بن حمدون المذكّر (٢)، ثنا أبو بكر محمد بن حمدون بن خالد بن يزيد (٣)، ثنا أحمد بن هشام الأنطاكي (٤)، ثنا الحكم بن نافع (٥)،\n_________\n= (السِّمة) لكان أصله (وسم) ويُجمع على (أوسام) ويصغّر على (وُسَيْم) لأن الجمع والتصغير يردان الأشياء إلى أصولها.\nانظر: \"مشكل إعراب القرآن\" لمكي ١/ ٦٦، \"معالم التنزيل\" للبغوي ١/ ٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٨٨، \"الدر المصون\" للسمين الحلبي ١/ ١٩.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) محمد بن أحمد بن حمدون بن الحسن الذهلي أبو الطيب النيسابوري المذكر صحيح السماع كثير الكتب وكان يورق.\nسمع: إبراهيم بن أبي طالب، ومسدد بن قطن. وصنف تصانيف.\nوعنه: الحاكم، وقال: عندي بخطه زيادة على ثلاثمائة جزء.\nتوفي سنة (٣٥٩ هـ) وعاش (٨٤ سنة).\n\"تاريخ الإسلام\" للذهبي ٢٦/ ١٩٥.\n(٣) النيسابوري. قال الحاكم: كان من الثقات الأثبات الجوَّالين في الأقطار، وقال الخليلي: حافظ كبير. وقال الذهبي: الحافظ، الثبت، المجوِّد. توفي سنة (٣٢٠ هـ). \"سير أعلام النبلاء\" للذهبي ١٥/ ٦٠، \"تذكرة الحفاظ\" للذهبي ٣/ ٨٠٧، \"طبقات الحفاظ\" للسيوطي (٧٦٧).\n(٤) لم أجده.\n(٥) الحكم بن نافع البهراني -بفتح الموحدة- أبو اليمان الحمصي، مشهور بكنيته، ثقة، ثبت. مات سنة (٢٢٢ هـ).","vol":"2","page":282},{"text":"عن إسماعيل بن عياش (١)، عن إسماعيل بن يحيى (٢)، عن مِسعر (٣)، عن عطية العوفي (٤)، عن أبي سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ -: \"إن عيسى ابن مريم أرسلته أمه إلى الكُتَّاب ليتعلم، فقال له\n_________\n= \"تهذيب الكمال\" للمزي ٧/ ١٤٦، \"تهذيب التهذيب\" لابن حجر ١/ ٤٧٠، \"تقريب التهذيب\" لابن حجر (١٤٧٢).\n(١) إسماعيل بن عياش بن سليم العنسي -بالنون- مولاهم، أبو عتبة، الحمصي، محدّث الشام. ذكر أهل العلم أن حديثه عن أهل بلده مقبول، بخلاف حديثه عن غيرهم.\nقال الإمام أحمد: ليس أحد أروى لحديث الشاميين من إسماعيل بن عياش، والوليد بن مسلم. وقال الفسوي: وتكلم قوم في إسماعيل، وإسماعيل ثقة عدل، أعلم الناس بحديث الشاميين، ولا يدفعه دافع، وأكثر ما تكلموا قالوا: يُغرب عن ثقات المدنيين والمكيين.\nوقال أبو بكر المروذي: سألت أحمد عن إسماعيل بن عياش، فحسن حديثه عن الشاميين، وقال: هو أحسن حالًا فيهم مما روى عن المدنيين وغيرهم. وقال الذهبي في \"سير أعلام النبلاء\": حديث إسماعيل عن الحجازيين والعراقيين لا يحتج به، وحديثه عن الشاميين صالح من قبيل الحسن، ويحتج به إن لم يعارضه أقوى منه. وقال ابن حجر: صدوق في روايته عن أهل بلده، مخلط في غيرهم. مات سنة (١٠١ هـ) أو (١٠٢ هـ).\n\"ميزان الاعتدال\" للذهبي ١/ ٢٤٠، \"الكاشف\" للذهبي ١/ ٢٤٨ (٤٠٠)، \"سير أعلام النبلاء\" للذهبي ٨/ ٣١٢، \"تهذيب التهذيب\" لابن حجر ١/ ١٦٢، \"تقريب التهذيب\" لابن حجر (٤٧٧).\n(٢) في جميع النسخ: إسماعيل بن يحيى بن أبي مليكة، وهو خطأ، فالجملة الأخيرة مقحمة، وإسماعيل بن يحيى هذا، مجمع على تركه.\n(٣) في (ت): أبي مسعر. وهو خطأ، وهو ابن كدام، ثقة، ثبت، فاضل.\n(٤) صدوق يخطئ كثيرًا، وكان شيعيًا مدلسًا.","vol":"2","page":283},{"text":"المعلم: قل: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾، فقال عيسى: وما بسم الله؟ قال: ما أدري. قالَ: الباء بهاء الله، والسين سناء الله، والميم مملكته (١) \" (٢).\n[١٥٠] وسمعتُ أبا القاسم الحسن بن محمد (٣) يقول: سمعت أبا إسحاق إبراهيم بن محمد بن يزيد النسفي (٤) بمرو يقول: سمعت أبا عبد الله ختن أبي بكر الورّاق (٥) يقول: سمعت أبا بكر محمد بن\n_________\n(١) في (ن): ملكه.\n(٢) [١٤٩] الحكم على الإسناد:\nالحديث موضوع. وعلته إسماعيل بن يحيى الوضّاع، والله أعلم.\nرواه ابن جرير في \"جامع البيان\" ١/ ١٢١ وابن حبان في \"المجروحين\" ١/ ١٢٦، وابن عدي في \"الكامل\" ١/ ٣٠٣، وأبو نعيم في \"حلية الأولياء\" ٧/ ٢٩٦، وابن الجوزي في \"الموضوعات\" ١/ ٣٢٨ (٤١٤) من طريق إسماعيل بن عياش، عن إسماعيل بن يحيى، عن مسعر، عن عطية العوفي، عن أبي سعيد الخدري مرفوعًا، بسياق أطول.\nقال ابن عدي: هذا حديث باطل بهذا الإسناد، لا يرويه غير إسماعيل. وقال ابن الجوزي: هذا حديث موضوع محال. . . ما يصنع مثل هذا الحديث إلا ملحد يريد شين الإسلام، أو جاهل في غاية الجهل وقلة المبالاة بالدين، ولا يجوز أن تُفرَّق حروف الكلمة المجتمعة، فيقال: الألف من كذا واللام من كذا، وإنما هذا يكون في الحروف المقطعة، فيقال: اقتنع بحرف من كلمته، مثل قولهم في (كهيعص): الكاف من الكافي، والهاء من الهادي، فقد جمع واضع هذا الحديث جهلًا وافرًا وإقدامًا عظيمًا، وأتى بشيء لا تخفى برودته والكذب فيه.\n(٣) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) لم أجده.","vol":"2","page":284},{"text":"عمر (١) الوراق (٢) يقول في ﴿بِسْمِ اللَّهِ﴾: إنها روضة من رياض الجنة، لكل حرف منها تفسير على حدة: فالباء على ستة أوجه: بارئ خلقه من العرش إلى الثَّرى، بيانه: ﴿هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ﴾ (٣) بصير بخلقه (٤) من العرش إلى الثرى، بيانه: ﴿إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ﴾ (٥) باسط رزق خلقه من العرش إلى الثرى، بيانه: ﴿اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ﴾ (٦) باق بعد فناء خلقه (٧) من العرش إلى الثرى، بيانه: ﴿كُلُّ مَنْ عَلَيْهَا فَانٍ (٢٦) وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ﴾ (٨) باعث الخلق بعد الموت من العرش إلى الثرى؛ للثواب والعقاب، بيانه: ﴿وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ﴾ (٩) بارٌّ بالمؤمنين من العرش إلى الثرى، بيانه: ﴿إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ﴾ (١٠).\n_________\n(١) في (ت): عمرو. والصواب ما أُثبت من (ن).\n(٢) وهو: أبو بكر محمد بن عمر بن علي بن خلف بن زنبور البغدادي الوراق.\nقال الخطيب البغدادي: ضعيف جدًّا. وقال العتيقي: فيه تساهل. وقال السمعاني: كان فيه تساهل وضعف في الرواية. توفي سنة (٣٩٦).\n\"تاريخ بغداد\" للخطيب ٣/ ٣٥، \"الأنساب\" للسمعاني ٥/ ٥٨٥، \"ميزان الاعتدال\" للذهبي ٣/ ٦٧١.\n(٣) الحشر: (٢٤).\n(٤) ساقطة من (ت).\n(٥) الملك: (١٩).\n(٦) الرعد: (٢٦).\n(٧) في (ش): الخلق.\n(٨) الرحمن: (٢٦ - ٢٧).\n(٩) الحج: (٧).\n(١٠) الطور: (٢٨).","vol":"2","page":285},{"text":"والسين على خمسة أوجه: سميع لأصوات خلقه من العرش إلى الثَّرى، بيانه: ﴿أَمْ يَحْسَبُونَ أَنَّا لَا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ﴾ (١) سيّد قد انتهى سؤددُه من العرش إلى الثرى، بيانه: ﴿اللَّهُ الصَّمَدُ (٢)﴾ (٢) سريع الحساب مع خلقه من العرش إلى الثرى، بيانه: ﴿وَاللَّهُ سَرِيعُ الْحِسَابِ﴾ (٣) سلام سلم خلقه من ظلمه من العرش إلى الثرى، بيانه: ﴿السَّلَامُ الْمُؤْمِنُ﴾ (٤) ساتر ذنوب عباده من العرش إلى الثرى، بيانه: ﴿غَافِرِ الذَّنْبِ وَقَابِلِ التَّوْبِ﴾ (٥).\nوالميم على اثني عشر وجهًا: ملك الخلق من العرش إلى الثرى، بيانه: ﴿الْمَلِكُ الْقُدُّوسُ﴾ (٦). مالك خلقه من العرش إلى الثرى، بيانه: ﴿قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ﴾ (٧) منَّان على خلقه من العرش إلى الثرى، بيانه: ﴿بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ﴾ (٨). مجيد على خلقه من العرش إلى الثرى، بيانه: ﴿ذُو الْعَرْشِ الْمَجِيدُ﴾ (٩). مؤمن آمن خلقَه من العرش إلى الثرى، بيانه: ﴿وَآمَنَهُمْ مِنْ خَوْفٍ﴾ (١٠). مهيمن اطلع على خلقه من العرش إلى\n_________\n(١) الزخرف: (٨٠).\n(٢) الإخلاص: (٢).\n(٣) النور: (٣٩).\n(٤) الحشر: (٢٣).\n(٥) غافر: (٣).\n(٦) الحشر: (٢٣).\n(٧) آل عمران: (٢٦).\n(٨) الحجرات: (١٧).\n(٩) البروج: (١٥).\n(١٠) قريش: (٤).","vol":"2","page":286},{"text":"الثرى، بيانه: ﴿الْمُؤْمِنُ الْمُهَيْمِنُ﴾ (١) مقتدر على خلقه من العرش إلى الثرى، بيانه: ﴿فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ﴾ (٢). مقيت على خلقه من العرش إلى الثرى، بيانه: قوله تعالى: ﴿وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ مُقِيتًا﴾ (٣) (مكرم لأوليائه) (٤) من العرش إلى الثرى، بيانه: ﴿وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ﴾ (٥). منعم على خلقه من العرش إلى الثرى، بيانه: ﴿وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً﴾ (٦). متفضل على خلقه من العرش إلى الثرى، بيانه: ﴿إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ﴾ (٧). مصوِّر خلقه من العرش إلى الثرى، بيانه: ﴿الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ﴾ (٨) (٩).\n_________\n(١) الحشر: (٢٣).\n(٢) القمر: (٥٥).\n(٣) النساء: (٨٥).\nوالمقيت هو: القادر.\nانظر \"جامع البيان\" للطبري ٥/ ١٨٧، \"النهج الأسمى في أسماء الله وصفاته الحسنى\" للنجدي ١/ ٣٣٨.\n(٤) في (ش): مكرمٌ أولياءه.\n(٥) الإسراء: (٧٠).\n(٦) لقمان: (٢٠).\n(٧) غافر: (٦١).\n(٨) الحشر: (٢٤).\n(٩) [١٥٠] الحكم على الإسناد:\nفي إسناده من لم أجده. وشيخ المصنف قيل: كذبه الحاكم، والله أعلم.\nورواه الحيري في \"الكفاية في التفسير\" (ص ١) عن شيخه وشيخ الثعلبي أبي القاسم بن حبيب به مثله.\nوأورد أوله الكرماني في \"غرائب التفسير\" ١/ ٩٣ ثم قال: وهذِه وأمثالها يجب =","vol":"2","page":287},{"text":"وقال أهل الحقائق (١): إنما المعنى في ﴿بِسْمِ اللَّهِ﴾ التيمن والتبرك وحث الناس على الابتداء في أقوالهم وأفعالهم بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ كما افتتح الله كتابه به، والله أعلم (٢).\nاعلم أن أصل هذِه الكلمة (إله) في قول أهل الكوفة (٣)، فأدخلت الألف واللام تفخيمًا وتعظيمًا لما كان اسمًا لله ﷿ فصار (الإله) فحذفت الهمزة استثقالًا لكثرة جريانها على الألسن، وحوّلت كسرتها إلى لام التعظيم، فالتقى لامان متحركان، فأدغمت الأولى في الثانية فقالوا: الله (٤).\n_________\n= الاستغفار منها؛ لأن هذا ربما يسوغ في المقطعة من الحروف، وأما ما ألِّفت وجُعلت أسماءً وأفعالًا وأدوات فلا يسوغ فيها هذا بوجه من الوجوه.\n(١) المراد بأهل الحقائق هنا أصحاب التفسير الإشاري والصوفي، الذين يفسرون القرآن بإشارات تخفى إلا على من يسمونهم بأهل الحقائق -زعموا -كما أشار إلى ذلك أبو عبد الرحمن السلمي في مقدمة تفسيره \"حقائق التفسير\" (ص ١).\n(٢) انظر: \"بحر العلوم\" للسمرقندي ١/ ٧٦.\n(٣) الكوفة: بالضم المصر المشهور بأرض بابل من سواد العراق، ويسميها قوم خد العذراء. قيل: سميت الكوفة لاستدارتها، وقيل: سميت الكوفة لاجتماع الناس بها.\n\"معجم البلدان\" لياقوت ٤/ ٤٩٠، \"معجم ما استعجم\" للبكري ٤/ ١١٤١.\n(٤) \"تفسير أسماء الله الحسنى\" للزجاجي (ص ٢٦ - ٤٢)، \"مشكل إعراب القرآن\" لمكي ١/ ٦٦ \"مفاتيح الغيب\" للرازي ١/ ١٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٨٩، \"تفسير القرآن العظيم\" لابن كثير ١/ ١٩٤.","vol":"2","page":288},{"text":"وقال أهل البصرة: أصلها (لاه) فألحقت بها الألف واللام فقيل: (اللهِ) (١). وأنشدوا.\nكحَلْفَةٍ مِنْ أَبي رياحٍ. . . يَسْمَعُها لاهُهُ الكُبَارُ (٢)\nفأخرجه على الأصل.\nوقال بعضهم: أدخلت الألف واللام بدلًا من الهمزة المحذوفة في (إله) فلزمتا الكلمة لزوم تلك الهمزة لو أجريت على الأصل. ولهذا لم يدخل عليه في النداء ما يدخل على الأسماء المعرَّفة من حروف التنبيه، فلم يقولوا: يا أيُّها الله (٣).\nوجميع أقاويل (٤) أهل التأويل في هذا الاسم مبنية على هذين\n_________\n(١) \"مفاتيح الغيب\" للرازي ١/ ١٦٠.\n(٢) البيت للأعشى الكبير في \"ديوانه\" -مع الشرح- (ص ١٦٧). وورد كذلك في \"جمهرة أشعار العرب\" لأبي زيد القرشي ١/ ٢٧٤، \"مفاتيح الغيب\" للرازي ١/ ١٦٣، \"البحر المحيط\" لأبي حيان ١/ ١٢٥، \"لسان العرب\" لابن منظور ١/ ١٩٠ (أله)، \"والدر المصون\" للسمين الحلبي ١/ ٢٩.\nوأبو رياح: من بني ضبيعة كان قد حلف أن لا يدفع دية رجل من بني سعد، ثم إنَّه قُتل بعد حلفته، فبرَّت يمينه.\nوالمعنى: يقول: وكان قسمهم كما حلف أبو رياح أمام الله أن لا يدفع دية رجل مقتول، فمات ميتة شنيعة، وبرّت يمينه. \"شرح ديوان الأعشى الكبير\" (ص ١٦٧). وانظر \"الجامع لأحكام القرآن\" للقرطبي ١/ ٨٩، \"تفسير القرآن العظيم\" لابن كثير ١/ ١٩٤.\n(٣) المصدرين السابقين.\n(٤) في (ش): أقوال.","vol":"2","page":289},{"text":"القولين اللذين حكيناهما في أصله. واختلفوا فيه:\nفقال الخليل بن أحمد (١) وجماعة: الله اسم موضوع لله ﷿ لا يشركه فيه أحد، قال الله تعالى: ﴿هَلْ تَعْلَمُ لَهُ سَمِيًّا﴾ (٢) يعني أن كل اسم لله مشترك بينه وبين غيره، له على الحقيقة، ولغيره على المجاز؛ إلا هذا الاسم فإنه مختص به، لأن فيه معنى الربوبية، والمعاني كلها تحته، ألا ترى أنك إذا أسقطت منه الألف بقي (لله) وإذا أسقطت من (لله) اللام الأولى بقي (له) وإذا أسقطت من (له) اللام بقي (هو) قالوا: فإذا أطلق هذا الاسم على غير الله تعالى فإنما يقال بالإضافة، كما يقال: إله كذا أو ينكَّر فيقال: إله كما قال تعالى إخبارًا عن قوم موسى: ﴿اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ﴾ (٣) فأما الله والإله، فمخصوصان لله تعالى (٤).\nوقال قوم: أصلها (لاها) بالسريانية، وذلك أن في آخر أسمائهم مدة كقولهم للروح: (روحاء)، وللقدس: (قدساء)، وللمسيح: (مسيحاء)، وللابن: (اوراء)، فلما طرحوا المدة بقي (لاه) فأعربته\n_________\n(١) الخليل بن أحمد الفراهيدي، البصري، الإمام صاحب العربية ومنشئ علم العروض، أحد الأعلام. مات بعد سنة (١٦٠ هـ).\n\"إنباه الرواة\" للقفطي ١/ ٣٤١، \"سير أعلام النبلاء\" للذهبي ٧/ ٤٢٩، \"بغية الوعاة\" للسيوطي ١/ ٥٥٧.\n(٢) مريم: (٦٥).\n(٣) الأعراف: (١٣٨).\n(٤) انظر: \"بحر العلوم\" للسمرقندي ١/ ٧٦، \"البسيط\" للواحدي ١/ ٢٥٤، \"معالم التنزيل\" للبغوي ١/ ٥٠، \"مفاتيح الغيب\" للرازي ١/ ١٦٣.","vol":"2","page":290},{"text":"العرب وعرفته، فلا اشتقاق له (١).\nوأكثر العلماء على أنه مشتق، واختلفوا في اشتقاقه:\nفقال النَّضْر بن شُميل: هو من التألُّه، وهو التمسُّك والتعبُّد (٢).\nقال رؤبة (٣):\nلله دَرُّ الغَانِيَاتِ المُدَّهِ. . . سَبَّحْنَ واسْتَرْجَعْنَ من تألُّهِي (٤)\nويقال: ألِهَ إلاهةً، أي عبد عبادةً.\nوقرأ ابن عباس: (وَيَذَرُكَ وَإلاهَتَكَ) أي: عبادتك (٥).\n_________\n(١) انظر: \"البحر المحيط\" لأبي حيان ١/ ١٢٤.\n(٢) \"جامع البيان\" للطبري ١/ ٥٤، \"النكت والعيون\" للماوردي (ص ٥١)، \"تفسير القرآن\" للسمعاني ١/ ٣٥٩، \"المحرر الوجيز\" لابن عطية ١/ ٦٣.\n(٣) رؤبة بن العجّاج التميمي، الراجز، من أعراب البصرة. كان رأسًا في اللغة.\nتوفي سنة (١٤٥ هـ).\n\"طبقات الشعراء\" لابن سلام ٢/ ٧٦١، \"الشعر والشعراء\" لابن قتيبة (ص ٣٩٤).\n(٤) \"جامع البيان\" للطبري ١/ ٥٤، \"البسيط\" للواحدي ١/ ٥٥، \"الوسيط\" للواحدي ١/ ٦٤، \"تفسير القرآن\" للسمعاني ١/ ٣٥٩، \"المحرر الوجيز\" لابن عطية ١/ ٦٣. معنى البيت: المده: أي المُدَّح. و(سبَّحن): أي قلن: سبحان الله، (استرجعن) قلن: إنا لله وإنا إليه راجعون. أي يقلنها حسرة عليه، كيف تنسَّك وهجر الدنيا، بعد الذي كان من شبابه وجماله وصبوته.\nوالشاهد قوله: (تأله). أي تعبد وتنسُّك.\n(٥) الأعراف: (١٢٧). وهي قراءة شاذة.\nانظر: \"جامع البيان\" للطبري ١/ ٥٤، \"المحتسب\" لابن جني ١/ ١٥٦، \"مختصر شواذ القرآن\" لابن خالويه (ص ٥٠).","vol":"2","page":291},{"text":"فمعناه: المعبود الذي يحق له العبادة.\nوقال بعضهم: هو من (الأَلَه) وهو الاعتماد، يقال: ألهتُ إلى فلان ألهُ إلهًا، أي فزعتُ إليه واعتمدتُ عليه. وقال الشاعر:\nألِهْتُ إليهَا والرَّكائبُ وُقَّفُ (١)\nومعناه: أن الخلق يفزعون ويتضرعون إليه في الحوادث والحوائج، فهو يألههم، أي يجيرهم، فسُمِّي إلهًا، كما يقال: إمام للذي يؤتم به، ولحاف ورداء وكساء وإزار للثوب الذي يُلتحَفُ ويُرتَدى به (٢). وهذا معنى قول ابن عباس والضحاك (٣).\nوقال أبو عمرو بن العلاء (٤):\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ٥٠.\n(٢) \"النكت والعيون\" للماوردي (ص ٥١)، \"مفاتيح الغيب\" للرازي ١/ ١٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٨٩، \"أنوار التنزيل\" للبيضاوي ١/ ١٦.\n(٣) أخرج الحيري في \"الكفاية في التفسير\" ١/ ٤ بسنده من طريق السدي، عن الكلبي، عن أبي صالح، عن ابن عباس في تفسير لفظ الجلالة (الله) قال: لأنَّ الخلق يألهون إليه في الحوائج، أي: يفزعون.\nورُوي نحوه عن الضحاك، ذكره السمرقندي في \"بحر العلوم\" ١/ ٧٦، والقرطبي ١/ ٨٩.\n(٤) هو: أبو عمرو بن العلاء بن عمار بن العريان التميمي، ثم المازني، البصري. شيخ القراء والعربية. اختلف في اسمه على أقوال: أشهرها: زبَّان، وقيل: العريان. برز في الحروف، وفي النحو، وتصدر للإفادة مدة، واشتهر بالفصاحة والصدق وسعة العلم، وانتصب للإقراء في زمن الحسن البصري.\nقال أبو عبيدة: كان أعلم الناس بالقراءات والعربية والشعر وأيام العرب. توفي سنة (١٥٤ هـ). =","vol":"2","page":292},{"text":"هو مشتق من (ألهتَ الشيء) (١) إذا تحيرت فيه، فلم تهتدِ إليه (٢).\nقال زهير (٣):\nوبَيْدَاء تِيهٍ تألَة العين وسْطَهَا. . . مخَفَّقَةٍ غبراءَ صَرْمَاءَ سَمْلَقِ (٤)\nسملق: لا نبات فيها.\nوقال الأخطل (٥):\n_________\n= \"إنباه الرواة\" للقفطي ٤/ ١٢٥، \"معرفة القراء الكبار\" للذهبي ١/ ١٠٠، \"سير أعلام النبلاء\" للذهبي ٦/ ٤٠٧.\n(١) في (ش): ألهت في الشيء.\n(٢) ذكره الواحدي في \"البسيط\" ١/ ٢٥٩، وأبو حيان في \"البحر المحيط\" ١/ ١٢٤.\n(٣) زهير بن أبي سُلمى، واسمُ أبي سلمى: ربيعة بن رياح بن قُرْط بن الحارث بن مازن بن ثعلبة بن ثور بن هُذمة بن لاطم بن عثمان بن مزينة.\nذكره ابن سلام في الطبقة الأولى من فحول الجاهلية، وقال: قال أهل النظر: كان زهير أحصفهم شعرًا، وأبعدهم من سُخف، وأجمعهم لكثير من المعنى في قليل من المنطق، وأشدَّهم مبالغة في المدح وأكثرهم أمثالًا في شعره.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٥١، ٦٣، \"الشعر والشعراء\" لابن قتيبة (ص ٦٩).\n(٤) ليس في \"ديوان زهير\" وذكره الواحدي في \"البسيط\" ١/ ٢٥.\n(٥) هو: غياث بن غوث التغلبي النصراني. ويكنى أبا مالك، خطَّله قول كعب بن جُعيل له: إنك لأخطل يا غلام. والخطل هو: السفه وفحش القول. وكان هجا كعبًا هجاءً بذيئًا.\n\"طبقات فحول الشعراء\" لابن سلام ٢/ ٢٩٨، ٤٥١، \"الشعر والشعراء\" لابن قتيبة (ص ٣١٩).","vol":"2","page":293},{"text":"بِتِسْعِينَ ألفًا تَألَهُ العينُ وَسْطَهَا. . . مَتَى تَرَها عينُ المُبارِزِ تَدْمَعَا (١)\nومعناه: أنَّ العقول تتحيَّر في كُنهِ صَنعته (٢) وعظمته والإحاطة بكيفيته، فهو (إله) كما يقال (٣) للمكتوب كتاب، وللمحسوب حساب (٤).\nقال المبرِّد: هو من قول العرب: ألهتُ إلى فلان، أي: سكنت إليه.\nقال الشاعر:\nأَلِهتُ إِلَيهَا والحَوادِثُ جَمَّةٌ (٥)\nفكأن الخلق يسكنون ويطمئنُّون بذكره، قال الله تعالى: ﴿أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ﴾ (٦).\n[١٥١] وسمعتُ أبا القاسم الحبيبي (٧) يقول: سمعت أبا الحسن علي بن عبد الرحيم القنَّاد (٨) يقول: أصله من (الولَه)، وهو ذهاب\n_________\n(١) \"ديوان الأخطل\" ٢/ ٥٥١ باختلاف يسير.\n(٢) في (ش): صفته.\n(٣) في (ن): قيل.\n(٤) \"مفاتيح الغيب\" للرازي ١/ ١٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٩، \"أنوار التنزيل\" للبيضاوي ١/ ١٦.\n(٥) \"معالم التنزيل\" للبغوي ١/ ٥٠.\n(٦) الرعد: (٢٨).\n(٧) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٨) علي بن عبد الرحيم القتَّاد الواسطي الصوفي، أحد الصوفية، ممن سافر على التجريد، ولقي المشايخ، وله كلام. =","vol":"2","page":294},{"text":"العقل لفقدان من يعز عليك، وأصله (إلاه) بالهمز، فأبدلت من الهمزة واوًا فقيل: (ولاه). مثل: وشاح وإشاح، ووكاف وإكاف، وأرَّختُ الكتاب وورَّختُه، ووقَّتَتَ وأقَّتَتَ (١).\nقال الكُميت (٢):\nولِهَتْ نَفسِيَ الطَّروبُ إِلَيكُمُ. . . ولَهًا حَالَ دُونَ طَعمِ الطَّعامِ (٣)\nوكأنه سُمّي بذلك؛ لأن القلوب تولَه لمحبتِه وتطرب وتشتاق عند ذكره.\nوقيل: معناه المحتجب؛ لأن العرب إذا عرفت شيئًا ثم حُجب عن أبصارها سمَّته إلهًا، يقال: لاهت العروس تلوه لوهًا، إذا احتجبت (٤).\n_________\n= والقنَّاد -بفتح القاف والنون وفي آخرها الدال المهملة- هذِه النسبة إلى من يبيع القنْد، وهو السكر.\n\"الأنساب\" للسمعاني ٤/ ٥٤٥، \"لب اللباب\" للسيوطي ٢/ ١٨٩.\n(١) [١٥١] \"معالم التنزيل\" للبغوي ١/ ٥٠، \"الوسيط\" للواحدي ١/ ٦٤، \"البحر المحيط\" لأبي حيان ١/ ١٢٤، \"لباب التأويل\" للخازن ١/ ١٨.\n(٢) الكميت بن زيد الأسدي الكوفي، مقدم شعراء وقته، قيل: بلغ شعره خمسة آلاف بيت. توفي سنة (١٢٦ هـ).\n\"طبقات فحول الشعراء\" لابن سلام ١/ ١٨٧، ١٩٥، \"الشعر والشعراء\" لابن قتيبة (ص ٣٨٥).\n(٣) \"شرح هاشميات الكميت\" (ص ٣٨)، \"تهذيب اللغة\" للأزهري ٦/ ٤٢١، \"لسان العرب\" لابن منظور ١٥/ ٤٠٠.\n(٤) \"بحر العلوم\" للسمرقندي ١/ ٧٦، \"مفاتيح الغيب\" للرازي ١/ ١٦٠، \"أنوار التنزيل\" للبيضاوي ١/ ١٦.","vol":"2","page":295},{"text":"قال الشاعر:\nلَاهَتْ فَمَا عُرِفَت يَومًا بخَارجةٍ. . . يَالَيْتَهَا خَرَجَتْ حَتَّى رَأَيْنَاهَا (١)\nفالله تعالى هو الظاهر بالربوبية بالدلائل والأعلام، والمحتجب من جهة الكيفية عن الأوهام.\nوقيل: معناه المتعالي. يقال: لاه: إذا ارتفع (٢)، ومنه قيل للشمس: (إلهةٌ) (٣).\nقال الشاعر:\nتَزَوَّدْنَا (٤) مِنَ الدَّهْنَاءِ أَرضا. . . وأَعْجَلْنا إِلهَةَ أَنْ تَؤُوبَا (٥)\nوقال شهر بن حوشب: الله خالق كل شيء (٦).\n_________\n(١) لم أجده.\n(٢) من (ش)، وفي (ت)، (ن): وتعالى أله: إذا ارتفع.\n(٣) \"بحر العلوم\" للسمرقندي ١/ ٧٦، \"مفاتيح الغيب\" للرازي ١/ ١٦٠، \"البحر المحيط\" لأبي حيان ١/ ١٢٤.\n(٤) في (ن): تروَّحنا.\n(٥) نسبه الواحدي في \"البسيط\" ١/ ٢٥٦ إلى عتيبة بن الحارث اليربوعي. وقيل: لنائحة عتيبة. والأقرب أنه لبنت عتيبة ترثي أباها حين قتله بنو أسد يوم (خو) مع أبيات أخرى ذكرها ياقوت في \"معجم البلدان\" لياقوت ٥/ ١٨.\nوالإلهة هنا المراد بها الشمس.\n(٦) لم أجده.","vol":"2","page":296},{"text":"وقال قوم: إلهيته من صفات ذاته، وهي قدرته على الاختراع (١).\nوقال الحارث بن أسد المحاسبي (٢): الله من ألههم، أي: أحوجهم إليه، فالعباد مولوهون إلى إلههِم، أي: مضطرون إليه في المنافع والمضار، كالولِه (٣) المضطر المغلوب (٤).\nوقيل: هو مأخوذ من قول العرب: ألهتُ بالمكان: إذا أقمت به. قال الشاعر:\nأَلِهْنَا بِدارٍ مَا تَبيدُ رُسُومُها. . . كأنَّ بَقَايَاهَا وِشامٌ عَلَى اليَدِ (٥)\nوكأنَّ معناه: الدائم الثابت الباقي.\nوقال أبو بكر الوراق: هو السيد.\nوغلَّظ بعض القراء اللام من قوله (الله) حتى طبّقوا اللسان به\n_________\n(١) عند أهل السنة والجماعة: هو المستحق للعبادة. قال شيخ الإسلام ابن تيمية: وليس المراد بـ (الإله) هو القادر على الاختراع كما ظنه من ظنه من أئمة المتكلمين. . بل الإله الحق هو الذي يستحق أن يعبد، فهو إله بمعنى مألوه، لا (إله) بمعنى: آله. . \"العقيدة التدمرية\" (ص ١٨٥).\n(٢) الحارث بن أسد المحاسبي البغدادي، الزاهد، العارف، شيخ الصوفية، صاحب التصانيف الزهدية. توفي سنة (٢٤٣ هـ).\n\"طبقات الصوفية\" للسلمي (ص ٥٦)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٧٩، \"سير أعلام النبلاء\" للذهبي ١٢/ ١١٠.\n(٣) في (ش): كالواله.\n(٤) لم أجده.\n(٥) البيت بلا نسبة في \"تاج العروس\" للزبيدي (أله). وانظر: \"المعجم المفصل في شواهد اللغة العربية\" ٢/ ٤٧٧. والشاهد قوله: (ألِهنا) أي: بقينا.","vol":"2","page":297},{"text":"الحنك لفخامة ذكره، وليفرق عند الابتداء بذكره بينه وبين اللات (١).\n﴿الرَّحْمَنِ الرَّحِيمِ﴾:\nقال قوم: هما بمعنى واحد، مثل: ندمان ونديم، وسلمان وسليم، ولهفان ولهيف.\nومعناهما: ذو الرحمة. والرحمة: إرادة الله الخير لأهله، وهي على هذا القول صفة ذات. وقيل: هي ترك عقوبة من استحق (٢) العقوبة، وابتداء (٣) الخير إلى من لا يستحق، وعلى هذا القول صفة فعل (٤)، فجمع بينهما للإتباع والاتساع (٥)، كقول العرب: جادٌّ\n_________\n(١) انظر: \"الدر المصون\" للسمين الحلبي ١/ ٢٧ - ٢٨.\n(٢) في (ش): يستحق.\n(٣) في (ن): وإسداء.\n(٤) الرحمن والرحيم من أسماء الله ﷿ دالَّان على اتصافه بالرحمة. وهي من صفاته التي لا تشبه صفات المخلوقين، بل نثبتها له على قاعدة أهل السنة والجماعة: الإيمان بما وصف الله به نفسه، وبما وصفه به رسوله - ﷺ - من غير تحريف ولا تعطيل ولا تكييف ولا تمثيل.\nوصفة الرحمة تكون ذاتية باعتبار أنها لا تنفك عن الله ﷿، وتكون صفة فعلية؛ لأن الله يرحم من يشاء.\nوقد أوَّل كثير من المفسرين هذِه الصفة، وقالوا: الرحمة إرادة الله الخير لأهله، أو ترك عقوبة من يستحقها، أو إرادة الإنعام والفيض والإحسان، أو إيصال الخير والنعمة، ونحو هذِه الألفاظ. وكل هذِه التأويلات مجانبة للصواب.\nانظر: \"العقيدة الواسطية\" لابن تيمية (ص ٤٧، ١٠٦) مع الشرح، \"تهذيب التفسير وتجريد التأويل\" ١/ ١٦ لعبد القادر شيبة الحمد.\n(٥) في (ن): للإشباع والاتساع. وفي (ش): للإتباع والإشباع.","vol":"2","page":298},{"text":"مجدٌّ (١).\nوقال طرفة (٢):\nمتى أدنُ منهُ ينأَ عنِّي ويَبْعُدِ (٣)\nوقال آخر:\nوَألْفَى قَوْلَها كذِبًا ومَيْنًا (٤)\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ٢١، \"الزاهر\" لابن الأنباري ١/ ١٥٢، \"البسيط\" للواحدي ١/ ٢٦٧. وقد ردّ الطبري هذا وفنّده في \"جامع البيان\" ١/ ٥٨.\n(٢) طرفة بن العبد بن سفيان بن حرملة بن سعد بن مالك بن ضبيعة بن قيس بن ثعلبة بن بكر بن وائل.\nوطرفة لقب غلب عليه ببيت قاله. واسمه: عمرو. وهو شاعر جاهلي، عدَّ بعد امرئ القيس في الشعر.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ١٣٧، \"الأغاني\" للأصبهاني ٢٣/ ٥٤٠.\n(٣) صدر البيت:\nفمالي أراني وابن عمِّي مالكًا\nوقد ذُكر في نسخة (ج)، ولكنه ذكر صدرًا للعجز بعده. وهو خطأ.\nوالبيت في \"شرح ديوان طرفة بن العبد\" (ص ١١١). وورد كذلك في \"البسيط\" للواحدي ١/ ٢٦٧.\nوالشاهد قوله: (ينأ. . ويبعد). عطفهما على بعض، وكلاهما بمعنى واحد.\n(٤) وصدر البيت:\nوقدمتِ الأديمَ لِراهشيه\nوهو لِعدي بن زيد العِبادي. ورد البيت في \"معاني القرآن\" للفراء ١/ ٣٧، \"الشعر والشعراء\" لابن قتيبة (ص ١٣٢) ترجمة عدي.\nوالأديم: الخبز المخلوط بالإدام. وراهشيه: من الرهش، وهو الاصطكاك، ومعناه هنا: آكليه. =","vol":"2","page":299},{"text":"وفرَّق الآخرون بينهما: فقال بعضهم: الرحمن اسم مبني على فعلان، وهو لا يقع إلا على مبالغة الفعل، نحو قولك: رجل غضبان، للممتلئ (١) غضبًا، وسكران لمن غلب عليه الشراب، فمعنى ﴿الرَّحْمَنِ﴾: الذي وسعت رحمته كل شيء (٢).\nوقال بعضهم: الرحمن: العاطف على جميع خلقه، كافرهم ومؤمنهم، برهم وفاجرهم، بأن خلقهم ورزقهم، قال الله ﷿: ﴿وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ﴾ (٣) والرحيم: بالمؤمنين خاصة، بالهداية والتوفيق في الدنيا، والجنة والرؤية في العقبى. قال الله تعالى: ﴿وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا﴾ (٤).\nوالرحمن خاص اللفظ، عام المعنى، والرحيم عام اللفظ، خاص المعنى. فالرحمن خاص من حيث إنَّه لا يجوز أن يسمى به أحد غير الله ﷿، عام من حيث إنَّه (يشتمل على) (٥) جميع الموجودات من طريق الخلق والرزق والنفع والدفع (٦)، والرحيم\n_________\n= والمين: الكذب. والشاهد قوله: كذبًا ومينًا، حيث أكد الكذب بالمين، وهو بمعناه.\n(١) في (ش): للمبتلى.\n(٢) \"اشتقاق أسماء الله\" للزجاجي (ص ٤٠)، \"جامع البيان\" للطبري ١/ ٥٦، \"معاني القرآن\" للزجاج ١/ ٤٣، \"بحر العلوم\" للسمرقندي ١/ ٧٦، ٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٩١.\n(٣) الأعراف: (١٥٦).\n(٤) الأحزاب: (٤٣).\n(٥) في (ن): يشمل.\n(٦) في (ن): والرفع.","vol":"2","page":300},{"text":"عام من حيث إشراك (١) المخلوقين في التسمي به، خاص من طريق المعنى؛ لأنه يرجع إلى اللطف والتوفيق (٢).\nوهذا معنى قول جعفر بن محمد الصادق (٣) ﵀: الرحمن اسم خاص بصفة عامة، والرحيم اسم عام بصفة خاصة (٤). وقول ابن عباس - ﵄ -: هما اسمان رقيقان، أحدهما أرقُّ من الآخر (٥).\n_________\n(١) في (ش): اشتراك.\n(٢) \"جامع البيان\" للطبري ١/ ٥٦، \"البسيط\" للواحدي ١/ ٢٦٩، \"تفسير القرآن العظيم\" لابن كثير ١/ ١٩٨ - ١٩٩.\n(٣) جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب، أبو عبد الله القرشي، شيخ بني هاشم، الهاشمي العلوي، المدني، أحد الأعلام، صدوق، فقيه، إمام. توفي سنة (١٤٨ هـ).\n\"تهذيب الكمال\" للمزي ٥/ ٧٤، \"سير أعلام النبلاء\" للذهبي ٦/ ٢٥٥، \"تقريب التهذيب\" لابن حجر (٩٥٨).\n(٤) ذكره أبو حيان في \"البحر المحيط\" ١/ ١٢٩.\n(٥) أخرج البيهقي في \"شعب الإيمان\" ٢/ ٤٤٧ (٢٣٦٢) عن ابن عباس حديثًا مرفوعًا طويلا وفيه \". . فإذا قال العبد: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. قال الله ﷿: عبدي دعاني باسمين رقيقين، أحدهما أرق من الآخر، فالرحيم أرق من الرحمن، وكلاهما رقيقان\" الحديث، وإسناده ضعيف.\nوأخرج البيهقي أيضًا في \"الأسماء والصفات\" ١/ ١٣٩ (٨٢) من طريق السدي، عن الكلبي، عن أبي صالح، عن ابن عباس قال: الرحمن، وهو الرقيق، الرحيم، وهو العاطف على خلقه بالرزق، وهما اسمان رقيقان، أحدهما أرق من الآخر. وإسناده ضعيف جدًّا، وجاء في \"تنوير المقباس\" (ص ٢) المنسوب إلى ابن عباس نحوه من الطريق الواهية السابقة نفسها، وأخرج البيهقي في \"الأسماء والصفات\" ١/ ١٣٩ (٨٣) نحوه عن مقاتل بن سليمان عمن يروي \"تفسيره\" عنه من التابعين. وإسناده ضعيف جدًّا. =","vol":"2","page":301},{"text":"[١٥٢] وحدثنا أبو القاسم الحسن بن محمد المفسر (١)، ثنا أبو عبد الله محمد بن يوسف الدقاق (٢)، ثنا الحسن بن محمد بن جابر (٣) ثنا عبد الله بن هاشم (٤)، ثنا وكيع (٥)، عن سفيان (٦)، عن منصور (٧)، عن مجاهد (٨) قال: الرحمن بأهل الدنيا، والرحيم بأهل الآخرة (٩).\n_________\n= وأخرج نحوه أيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٨ (٢١) عن خالد ابن صفوان التميمي، وإسناده ضعيف.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) أبو علي الحسن بن محمد بن جابر السعتري، المعروف بحسن الوكيل، من أهل نيسابور، وهو من أهل الصدق، وكان يسفر بين محمد بن يحيى الذهلي ومحمد ابن إسماعيل البخاري من جهة أبي عمرو الخفَّاف، وعلى لسانه سمع التفسير من عبد الله بن هاشم، وعنه روى المشايخ. مات سنة (٣٢٠ هـ).\n\"الأنساب\" للسمعاني ٥/ ٦١٤.\n(٤) أبو عبد الرحمن الطوسي، ثقة.\n(٥) الإمام الحافظ، الثقة.\n(٦) الثوري، الإمام الحجة الثقة الحافظ.\n(٧) ابن المعتمر، ثقة، ثبت.\n(٨) مجاهد بن جبر، ثقة، إمام.\n(٩) [١٥٢] الحكم على الإسناد:\nإسناده ضعيف، شيخ المصنف، قيل: كذبه الحاكم، والحسن بن محمد بن جابر، لم يُذكر بجرحٍ أو تعديل.\nالتخريج:\nرواه الحيري في \"الكفاية في التفسير\" (ص ٥) عن أبي القاسم بن حبيب -شيخ الثعلبي- به مثله.","vol":"2","page":302},{"text":"وجاء في الدعاء: \"يا رحمن الدنيا ورحيم (١) الآخرة\" (٢).\n_________\n(١) في (ش): ويا رحيم.\n(٢) رواه البزَّار في \"البحر الزخار\" ١٥/ ١٣١ (٦٢)، والطبراني في \"الدعاء\" ٢/ ١٢٨٢ (١٠٤١)، والحاكم في \"المستدرك\" ١/ ٥١٥، والبيهقي في \"دلائل النبوة\" ٦/ ١٧١، والأصبهاني في \"الترغيب والترهيب\" ٢/ ١٢٣ (١٢٨١)، وأبو بكر المروزي في \"مسند أبي بكر الصديق\" (ص ٧٨)، كلهم من طريق الحكم بن عبد الله الأيلي، عن القاسم بن محمد، عن عائشة أنَّ أبا بكر ﵄ دخل عليها فقال: هل سمعت من رسول الله - ﷺ - دعاء كان يعلمناه، وذكر أن عيسى ﵇ كان يعلمه أصحابه، ويقول: \"لو كان على أحدكم جبل ذهب دينًا لقضاه الله ﷿ عنه، اللهم فارج الهم، كاشف الغم، مجيب دعوة المضطرين، رحمن الدنيا والآخرة ورحيمهما، أنت رحماني، فارحمني رحمة تغنيني بها عن رحمة من سواك\". قال أبو بكر - ﵁ -: فكان عليّ بقية من دين، وكنت للدين كارهًا، فكنتُ أدعو بذلك حتى قضاه الله ﷿ عني.\nوذكره الهيثمي في \"مجمع الزوائد\" ١٠/ ١٨٦، والمنذري في \"الترغيب والترهيب\" ٢/ ٦١٦، والواحدي في \"الوسيط\" ١/ ٦٥، والسيوطي في \"الدر المنثور\" ١/ ٢٩ - ٣٠.\nقال البزار: لا نعلم أحدًا رواه مرفوعًا إلا أبو بكر، ولا نعلم له عنه إلا هذا الطريق، والحكم ضعيف جدًّا، وإنما ذكرناه إذ لم نحفظه عن رسول الله - ﷺ - إلا من هذا الوجه، وقد حدث به على ما فيه أهل العلم.\nوزعم الحاكم أنه صحيح، فردَّه عليه الذهبي والمنذري.\nقال الذهبي في \"تلخيص المستدرك\": الحكم ليس بثقة.\nوقال المنذري: كيف والحكم متروك متهم؟ ! وقال الهيثمي: فيه الحكم بن عبد الله الأيلي وهو متروك. وضعَّف إسناده السيوطي في \"الدر المنثور\".\nوأخرج ابن أبي شيبة ١٠/ ١٩٢ (٣٠٣٦٤) نحوه عن عبد الرحمن بن سابط مرفوعًا، وهو مرسل.","vol":"2","page":303},{"text":"وقال الضحاك: الرحمن بأهل السماء حين أسكنهم السماوات، وطوَّقهم الطاعات، وجنبهم الآفات، وقطع عنهم المطاعم واللذات، والرحيم بأهل الأرض حين أرسل إليهم الرسل، وأنزل عليهم (١) الكتب (٢).\nوقال عكرمة: الرحمن برحمة واحدة، وهو الرحيم بمائة رحمة (٣).\nوإنما اقتبس هذا من قول النبي - ﷺ - الذي:\n[١٥٣] حدثناه أبو القاسم الحسن بن محمد النيسابوري (٤) ثنا أبو إسحاق إبراهيم بن محمد بن يزيد النسفي (٥) بمرو، ثنا أبو هريرة مزاحم ابن محمد بن شاردة الكُشّي (٦)، ثنا جارود بن معاذ (٧)، أخبرنا يزيد بن هارون (٨)،\n_________\n(١) في (ش): إليهم.\n(٢) ذكره بنحو هذا الحيري في \"الكفاية في التفسير\" (ص ١٣).\n(٣) ذكره أبو حيان في \"البحر المحيط\" ١/ ١٢٨.\n(٤) أبو القاسم الحبيبي.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) الجارود بن معاذ السُّلَمي الترمذي، ثقة، رُمي بالإرجاء. مات سنة (٢٤٤ هـ).\n\"تهذيب الكمال\" للمزي ٤/ ٤٧٦، \"تهذيب التهذيب\" لابن حجر ١/ ٢٨٧، \"تقريب التهذيب\" لابن حجر (٨٩٠).\n(٨) يزيد بن هارون بن زاذان السلمي مولاهم، أبو خالد الواسطي، ثقة، متقن، عابد. مات سنة (٢٠٦ هـ).\n\"تهذيب الكمال\" للمزي ٣٢/ ٢٦١، \"تقريب التهذيب\" لابن حجر (٧٨٤٢).","vol":"2","page":304},{"text":"عن عبد الملك بن أبي سليمان (١)، عن عطاء (٢) عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"إن لله ﷿ مائة رحمة، وأنه نزَّل (٣) منها رحمة واحدة إلى الأرض فقسمها بين خلقه، فبها يتعاطفون وبها يتراحمون، وأخَّر تسعًا وتسعين لنفسه يرحم بها عباده يوم القيامة\" (٤).\n_________\n(١) عبد الملك بن أبي سليمان ميسرة العَرزمي -بفتح المهملة وسكون الراء وبالزاي المفتوحة- وثَّقه أحمد وابن معين، والعجلي، ويعقوب بن سفيان، والنسائي، وابن سعد، والترمذي.\nوقال أبو زرعة: لا بأس به. وقال الساجي: صدوق. وقال الذهبي في \"ميزان الاعتدال\": أحد الثقات المشهورين. وقال ابن حجر: صدوق، له أوهام. مات سنة (١٤٥ هـ).\n\"الطبقات الكبرى\" لابن سعد ٦/ ٣٥٠، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٧١، \"تاريخ الثقات\" للعجلي (١١٣٤)، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٨٤، \"تهذيب الكمال\" للمزي ١٨/ ٣٢٢، \"ميزان الاعتدال\" للذهبي ٢/ ٦٥٦، \"الكاشف\" للذهبي ١/ ٦٧٠ (٣٤٨٦)، \"سير أعلام النبلاء\" للذهبي ٦/ ١٠٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٦١٣، \"تقريب التهذيب\" لابن حجر (٤٢١٢).\n(٢) هو ابن أبي رباح، ثقة، فقيه، فاضل.\n(٣) في (ش)، (ن): أنزل.\n(٤) [١٥٣] الحكم على الإسناد:\nفي إسناده من لم أجده. والحديث ثابت في \"صحيح مسلم\" من طريق عبد الملك ابن أبي سليمان، وفي الصحيحين من طرق أخرى عن أبي هريرة. والله أعلم.\nالتخريج:\nرواه ابن ماجه كتاب الزهد، باب ما يرجى من رحمة الله يوم القيامة (٤٢٩٣) عن أبي بكر بن أبي شيبة، عن يزيد بن هارون، به نحوه.\nورواه مسلم كتاب التوبة، باب في سعة رحمة الله تعالى (٢٧٥٢) من طريق عبد الملك بن أبي سليمان، به نحوه. =","vol":"2","page":305},{"text":"وفي رواية أخرى: \"إن الله تعالى قابضٌ هذِه إلى تلك، فيكملها مائة رحمة ويرحم بها عباده يوم القيامة\" (١).\nوقال ابن المبارك (٢): الرحمن الذي إذا سُئل أعطى، والرحيم الذي إذا لم يُسأل غضب (٣).\nيدل عليه:\n[١٥٤] ما حدثنا به أبو القاسم الحسن بن محمد بن الحسن (٤)، ثنا أبو يوسف رافع بن عبد الله (٥) بمرو الروذ،\n_________\n= ورواه أحمد في \"المسند\" ٣/ ٥٥ (١١٥٣٠)، والدارمي في \"سننه\" (٢٨٢٧) كتاب الرقائق، باب \"إن لله مائة رحمة\"، والبخاري كتاب الأدب، باب جعل الله الرحمة في مائة جزء (٦٠٠٠)، وفي كتاب الرقاق، باب الرجاء مع الخوف (٦٤٦٩)، ومسلم كتاب التوبة، باب في سعة رحمة الله. . (٢٧٥٢)، والترمذي كتاب الدعوات، باب خلق الله مائة رحمة (٣٥٤١)، من طرق عن أبي هريرة مرفوعًا بنحوه.\nقال الترمذي: وفي الباب عن ابن سلمان، وجندب بن عبد الله بن سفيان البجلي، وهذا حديث حسن صحيح.\n(١) هذِه الرواية رواها أحمد في \"المسند\" ٢/ ٥١٤ (١٠٦٧٠).\nانظر: \"سلسلة الأحاديث الصحيحة\" للألباني (١٦٣٤).\n(٢) عبد الله بن المبارك المروزي، مولى بنى حنظلة. ثقة ثبت، فقيه، عالم، جواد، مجاهد، جُمعت فيه خصال الخير. مات سنة (١٨١ هـ). وله ثلاث وستون.\n\"تهذيب التهذيب\" لابن حجر ٢/ ٤١٥، \"تقريب التهذيب\" لابن حجر (٩٥٣٥).\n(٣) ذكره الحيري في \"الكفاية في التفسير\" (ص ١٢)، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٩١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ١٩٧.\n(٤) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٥) لم أجده.","vol":"2","page":306},{"text":"ثنا يوسف بن موسى (١) أنا محمود بن خِداش (٢)، ثنا مروان بن معاوية (٣)، ثنا أبو المُليح (٤) -وليس بالرقي- عن أبي صالح (٥) عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"من لم (٦) يسأل الله يغضب عليه\" (٧).\n_________\n(١) يوسف بن موسى المَرْوَ الرُّوذي، وثقه الخطيب البغدادي. توفي عام (٢٩٦ هـ). \"تاريخ بغداد\" للخطيب ١٤/ ٣٠٨، \"الأنساب\" للسمعاني ٥/ ٢٦٤، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٥.\n(٢) في (ش): محمد بن خفاش. وهو خطأ.\nوهو: محمود بن خِداش بكسر المعجمة ثم مهملة خفيفة وآخره معجمة، وثقه: ابن معين، والأزدي، ومسلمة، والذهبي.\nوقال ابن حجر: صدوق. مات سنة (٢٥٠ هـ).\n\"تهذيب الكمال\" للمزي ٢٧/ ٢٩٨، \"الكاشف\" للذهبي ٢/ ٢٤٥ (٥٣١٩)، \"سير أعلام النبلاء\" للذهبي ١٢/ ١٧٩، \"تقريب التهذيب\" لابن حجر (٦٥٥٤).\n(٣) ثقة، حافظ، وكان يدلس أسماء الشيوخ.\n(٤) أبو المليح الفارسي، المدني الخرَّاط. اسمه: صبيح -وقيل: حميد- ثقة.\n\"تهذيب الكمال\" للمزي ٣٤/ ٣١٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٩٣، \"تقريب التهذيب\" لابن حجر (٨٤٥٧).\n(٥) أبو صالح الخوزي -بمعجمتين- قال ابن معين: ضعيف، وقال أبو زرعة: لا بأس به. وقال الحافظ: لين الحديث، من الثالثة.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٩٣، \"تهذيب الكمال\" للمزي ٣٣/ ٤١٨، \"الكاشف\" للذهبي ٢/ ٤٦٤ (٦٨٥٦)، \"ميزان الاعتدال\" للذهبي ٤/ ٥٣٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٣٩، \"تقريب التهذيب\" لابن حجر (٨٢٣٣)، \"خلاصة تذهيب تهذيب الكمال\" للخزرجي ٣/ ٢٢٥.\n(٦) في (ش): لا.\n(٧) [١٥٤] الحكم على الإسناد: =","vol":"2","page":307},{"text":"فنظمه الشاعر:\nالله يَغضبُ إنْ تَركْتَ سُؤالَه. . . وبُنَيُّ آدمَ حين يُسألُ يغضبُ (١)\n_________\n= إسناده ضعيف؛ لضعف أبي صالح الخوزي، الراوي عن أبي هريرة.\nوالحديث حسن بشاهده الآتي ذكره، وقد صححه الحاكم، والألباني في \"سلسلة الأحاديث الصحيحة\" (٢٦٥٤)، \"صحيح سنن الترمذي\" ٣/ ١٣٨، \"صحيح سنن ابن ماجه\" (٣٠٨٥) والله أعلم.\nالتخريج:\nرواه أحمد في \"مسنده\" ٢/ ٤٤٢، (٩٧٠١)، البخاري في \"الأدب المفرد\" (ص ٢٢٧) (٦٥٨)، الحاكم في \"المستدرك\" ١/ ٤٩١ من طريق مروان بن معاوية، به نحوه.\nورواه ابن أبي شيبة في \"المصنف\" ١٠/ ١٥ (٢٩٦٥٧) كتاب الدعاء، باب في فضل الدعاء، أحمد في \"مسنده\" ٢/ ٤٧٧ (١٠١٧٨)، البخاري في \"الأدب المفرد\" (ص ٢٢٧) (٦٥٨)، والترمذي كتاب الدعاء، باب ما جاء في فضل الدعاء (٣٣٧٣)، ابن ماجه كتاب الدعاء، باب فضل الدعاء (٣٨٢٧)، ابن عدي في \"الكامل\" ٧/ ٢٩٥، الطبراني في \"الدعاء\" ٢/ ٧٩٦ (٢٣)، الحاكم في \"المستدرك\" ١/ ٤٩١، البغوي في \"شرح السنة\" ٥/ ١٨٨ (١٣٨٩). كلهم من طريق أبي المليح، به نحوه.\nوله شاهد رواه الطبراني في \"الدعاء\" (٢٤) من حديث أنس بن مالك - ﵁ - عن النبي - ﷺ - فيما يذكر عن ربه ﷿: \"يا ابن آدم، إنك إن سألتني أعطيتك، وإن لم تسألني غضبتُ عليك\". وإسناده ضعيف.\nوسكت عنه الذهبي في \"تلخيص المستدرك\".\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ٩٢، وابن كثير في \"تفسير القرآن العظيم\" ١/ ١٩٨ غير منسوب.","vol":"2","page":308},{"text":"[١٥٥] وسمعت الحسن بن محمد (١) يقول: سمعت إبراهيم بن محمد بن يزيد النسفي (٢) يقول: سمعت أبا عبد الله (٣) ختن أبي بكر الوراق (٤) يقول: سمعت أبا بكر (محمد بن عمر) (٥) الوراق (٦) يقول (٧): الرحمن بالنعماء وهي ما أعطى وحبى، والرَّحيم بالآلاء، وهي ما صرف وزوى (٨).\nوقال محمد بن علي الترمذي (٩):\n_________\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) في (ت): عبد الرحمن، والمثبت من (ش)، (ن) هو الصواب.\n(٤) لم أجده.\n(٥) من (ش). وفي (ت): محمد بن عثمان. وفي (ن): أحمد بن عمر. وهو خطأ.\n(٦) أبو بكر الوراق، ضعيف جدًّا.\n(٧) هنا نهاية السقط في (ج) فما بعده مثبت منها أصلًا، ومقابل بنسخ (ت)، (ش)، إن).\n(٨) [١٥٥] الحكم على الإسناد:\nإسناده ضعيف.\nشيخ المصنف، قيل: كذبه الحاكم، وفيه من لم أجده، وأبو بكر الوراق ضعيف جدًّا.\nالتخريج:\nرواه الحيري في \"الكفاية في التفسير\" (ص ٦) عن الحسن بن محمد بن حبيب، به نحوه.\n(٩) أبو عبد الله محمد بن علي بن الحسن بن بشر الحكيم الترمذي. صاحب \"نوادر الأصول\" الإمام، الحافظ، العارف، الزاهد. كان ذا رحلة ومعرفة، وله مصنفات وفضائل. ومما أنكر عليه أنه كان يفضِّل الولاية على النبوة. ونقل ابن حجر في =","vol":"2","page":309},{"text":"الرَّحْمَن بالإنقاذ (١) من النيران، بيانه: ﴿وَكُنْتُمْ عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا﴾ (٢). والرحيم بإدخالها الجنان، بيانه: ﴿ادْخُلُوهَا بِسَلَامٍ آمِنِينَ﴾ (٣) (٤).\nوقال المحاسبي: الرَّحْمَن برحمة النفوس، والرحيم برحمة القلوب (٥).\nوقال السَّري بن المغلس (٦): الرَّحْمَن بكشف الكروب، والرحيم\n_________\n= \"لسان الميزان\" عن ابن العديم أنَّه قال فيه: وهذا الحكيم التِّرْمِذِيّ لم يكن من أهل الحديث ولا رواية له ولا أعلم له تطرقة وصناعته، وملأ كتبه بالأحاديث الموضوعة وحشاها بالأخبار التي ليست بمروية ولا مسموعة وعلل فيها جميع الأمور الشرعية التي لا يعقل معناها بعلل ما أضعفها وأوهاها. قلت (يعني: ابن حجر): ولعمري لقد بالغ ابن العديم في ذلك ولولا أن كلامه يتضمن النقل عن الأئمة أنَّهم طعنوا فيه لما ذكرته، ولم أقف لهذا الرَّجل مع جلالته على ترجمة شافية، والله المستعان. ا. هـ.\nعاش إلى حدود سنة ثمان عشرة وثلاثمائة وعاش نحوًا من تسعين سنة.\n\"حلية الأولياء\" لأبي نعيم ١٩/ ٢٤٨، \"تذكرة الحفاظ\" للذهبي ٢/ ٦٤٥، \"لسان الميزان\" لابن حجر ٥/ ٣٠٨ - ٣٠٩.\n(١) في (ش): بإنقاذه.\n(٢) آل عمران: (١٠٣).\n(٣) الحجر: (٤٦).\n(٤) ذكره الحيري في \"الكفاية في التفسير\" (ص ١٣).\n(٥) ذكره الحيري في \"الكفاية في التفسير\" (ص ١٣). وأبو حيان في \"البحر المحيط\" ٢/ ١٢٩.\n(٦) السَّري بن المُغَلِّس السقَطي، أبو الحسن البغدادي، الزَّاهد المشهور، اشتهر بالصلاح والزهد والورع. مات سنة (٢٥٣ هـ)، وقيل: (٢٥١ هـ)، وقيل: (٢٥٧ هـ). =","vol":"2","page":310},{"text":"بغفران الذنوب (١).\nوقال عبد الله بن الجراح (٢): الرَّحْمَن بتبيين الطريق، والرحيم بالعصمة والتوفيق (٣).\nوقال مطر الوراق (٤): الرَّحْمَن بغفران السيئات وإن كنَّ عظيمات، والرحيم بقبول الطاعات وإن كنَّ غير صافيات (٥).\nوقال يحيى بن معاذ الرَّازيّ (٦): الرَّحْمَن بمصالح معاشهم،\n_________\n= \"طبقات الصوفية\" للسلمي (ص ٤٨)، \"حلية الأولياء\" لأبي نعيم ١٠/ ١١٩، \"تاريخ بغداد\" للخطيب ٩/ ١٨٧، \"سير أعلام النبلاء\" للذهبي ١٢/ ١٨٥، \"لسان الميزان\" لابن حجر ٣/ ١٣.\n(١) ذكره الخازن في \"لباب التأويل\" ١/ ١٨.\n(٢) ابن سعيد التَّمِيمِيّ، أبو محمَّد القُهُسْتَاني -بضم القاف والهاء وسكون المهملة ثم مثناة- نزيل نيسابور، صدوق يخطئ. تُوفِّي سنة (٢٣٢ هـ) وقيل (٢٣٧ هـ).\n\"تهذيب الكمال\" للمزي ١٤/ ٣٦١، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٣١، \"تقريب التهذيب\" لابن حجر (٣٢٦٥).\n(٣) ذكره الحيري في \"الكفاية\" (ص ١٤)، والخازن في \"لباب التأويل\" ١/ ١٨.\n(٤) مطر بن طهمان الخُرَاسَانِيّ الورَّاق، أبو رجاء، نزيل البصرة، الإِمام الزَّاهد الصادق، كان من العلماء العاملين، وكان يكتب المصاحف، ويتقن ذلك. تُوفِّي سنة (١٢٩ هـ).\n\"تاريخ الإِسلام\" للذهبي ٨/ ٢٦٨، \"سير أعلام النبلاء\" للذهبي ٥/ ٤٥٢.\n(٥) ذكره الحيري في \"الكفاية في التفسير\" (ص ١٣) من قول بسام بن عبد الله العراقي.\n(٦) الواعظ، من كبار المشايخ، له كلام جيد، ومواعظ مشهورة. تُوفِّي سنة (٢٥٨ هـ). \"سير أعلام النبلاء\" للذهبي ١٣/ ١٥، \"طبقات الصوفية\" للسلمي (ص ١٠٧)، \"تاريخ بغداد\" للخطيب ١٤/ ٢٠٨.","vol":"2","page":311},{"text":"والرحيم بمصالح معادهم (١).\nوقال الحسين بن الفضل: الرَّحْمَن الذي يرحم ويقدر على كشف الضُّر ودفع الشر، والرحيم الذي يرق وربَّما لا يقدر على الكشف (٢).\nوقال أبو بكر الوراق أَيضًا: الرَّحْمَن بمن جحده، والرحيم بمن وحده، والرحمن بمن كفره، والرحيم بمن شكره، والرحمن بمن قال ندًّا، والرحيم بمن قال فردًا (٣).\nواختلف النَّاس في آية التسمية: (هل هي من (٤) الفاتحة) (٥)؟\n_________\n(١) ذكره الحيري في \"الكفاية في التفسير\" (ص ١٤)، وأبو حيان في \"البحر المحيط\" ١/ ١٢٩.\n(٢) لم أجده.\n(٣) لم أجدهما.\n(٤) في (ت): زيادة: قاعدة.\n(٥) قلت: اختلف العلماء في آية التسمية -بعد إجماعهم على أنَّها بعض آية من سورة النمل- هل هي من الفاتحة أم لا؟ على ثلاثة أقوال: ذكرها المصنف:\nأ- الأول: أنها ليست من الفاتحة ولا من غيرها من السور.\nب- الثاني: أنها آية من الفاتحة دون غيرها.\nج- الثالث: أنها آية من الفاتحة، ومن كل سورة إلَّا التوبة، وهو مذهب الشَّافعيّ. وانتصر له المصنف، وساق له الأدلة.\nوذكر ابن الجزري في \"النشر في القراءات العشر\" ١/ ٢٧٠ أنَّ الخلاف في هذِه المسألة على خمسة أقوال، وهي:\nأ- أحدها: أنها آية من الفاتحة فقط. وهذا مذهب أهل مكة والكوفة ومن وافقهم، ورُوي قولًا للشافعي.\nب- الثاني: أنها آية من أول الفاتحة ومن أول كل سورة، وهو الأصح من مذهب الشَّافعيّ ومن وافقه، وهي رواية عن أَحْمد، ونُسب إلى أبي حنيفة.","vol":"2","page":312},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= - الثالث: أنها آية من أول الفاتحة، بعض آية من غيرها. وهو القول الثاني للشافعي.\nد- الرابع: أنها آية مستقلة من أول كل سورة لا منها. وهو المشهور عن أَحْمد، وقول داود وأصحابه، وحكاه أبو بكر الرَّازيّ عن أبي الحسن الكرخي، وهو من كبار أصحاب أبي حنيفة.\nهـ - الخامس: أنها ليست بآية ولا بعض آية من أول الفاتحة ولا من غيرها، وإنما كتبت للتيمن والتبرك.\nوهو مذهب مالك وأبي حنيفة والثوري ومن وافقهم، وذلك مع إجماعهم على أنها بعض آية من سورة النمل، وأن بعضها آية من الفاتحة.\nانظر: \"الأم\" للشافعي ١/ ١٠٧، \"أحكام القرآن\" لابن العربي ١/ ٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٨١، \"أحكام القرآن\" للجصاص ١/ ٨، \"المجموع\" للنووي ٣/ ٣٣٣، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ السرخسي ١/ ١٦، \"نصب الراية\" للزيلعي ١/ ٣٢٧، \"مجموع الفتاوى\" لابن تيمية ٢٢/ ٤٠٥، \"المغني\" لابن قدامة ١/ ٤٨٠، حاشية أَحْمد شاكر على \"سنن التِّرْمِذِيّ\" ٢/ ١٨.\nوالقول بأن البسملة آية مستقلة من القرآن في أول كل سورة سوى سورة براءة وليست من السور، وإنما تنزل مع كل سورة للفصل بينها وبين التي قبلها، هذا القول هو أرجح الأقوال عندي، للأدلة الصحيحة الصريحة عليه.\nوهو قول طائفة من أهل العلم، منهم: الإِمام أَحْمد، وعبد الله بن المبارك، ومحمَّد بن الحسن الشَّيبانِيّ، وأبو الحسن الكرخي، وأبو بكر الرَّازيّ، وداود الظاهري، وغيرهم.\nواختاره الطبري، وابن خزيمة، والجصَّاص، وابن قدامة، وشيخ الإِسلام ابن تيمية، والزيلعي.\nانظر: \"المغني\" ٢/ ١٥١ - ١٥٣، \"مجموع الفتاوى\" لابن تيمية ٢٢/ ٣٥٣، ٤٠٦، ٤٣٤، ٤٣٨، ٤٣٩، \"المبسوط في القراءات العشر\" لابن مهران =","vol":"2","page":313},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الأَصْبهانِيّ للسَّرخسي ١/ ١٦، \"أحكام القرآن\" للجصَّاص ١/ ٩٠٨، \"نصب الراية\" للزيلعي ١/ ٣٢٧، \"الاستذكار\" لابن عبد البر ٢/ ١٧٦، \"المحلى\" ١٣/ ٢٥١، \"جامع البيان\" للطبري ١/ ٥٠، \"صحيح ابن خزيمة\" ١/ ٢٤٩، \"اللباب في تفسير الاستعاذة والبسملة وفاتحة الكتاب\" لسليمان اللاحم (ص ١١٤).\nومن الأدلة على هذا القول ما يلي:\n١ - حديث أنس بن مالك - ﵁ - قال: بينا رسول الله -ﷺ- ذات يوم بين أظهرنا، إذ أغفى إغفاءة، ثم رفع رأسه متبسِّمًا، فقلنا: ما أضحكك يَا رسول الله؟ قال: \"أنزلت علي آنفًا سورة\". فقرأ: \" ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ * إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾ \". رواه مسلم كتاب الصلاة، باب حجة من قال: البسملة آية من أول كل سورة سوى براءة (٤٠٠).\nفالبسملة رغم أنها أنزلت مع هذِه السورة، وقرأ بها النَّبِيّ -ﷺ- ومع ذلك لم تُعد آية منها، فقد أجمع النَّاس على أنَّ سورة الكوثر ثلاث آيات، بدون بسم الله الرَّحْمَن الرَّحِيم، كما أجمعوا على أن سورة الإخلاص أربع آيات بدون البسملة.\n٢ - حديث أبي هريرة - ﵁ - عن النَّبِيّ -ﷺ- قال: \"إنَّ سورة من القرآن ثلاثون آية، شفعت لرجل حتَّى غُفر له، وهي سورة ﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ﴾ \".\nرواه التِّرْمِذِيّ كتاب فضائل القرآن، باب ما جاء في فضل سورة الملك (٢٨٩١). وقال التِّرْمِذِيّ: حديث حسن.\nفالنبي -ﷺ- ابتدأ سورة الملك دون ذكر البسملة، مما يدل على أنها ليست من السورة. علمًا بأن العلماء متفقون على أن سورة تبارك ثلاثون آية بدون البسملة.\n٣ - حديث أبي هريرة - ﵁ - عن النَّبِيّ -ﷺ- قال: \"قال الله تعالى: قسمت الصلاة بيني وبين عبدي نصفين، ولعبدي ما سأل، فإذا قال العبد ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ قال الله تعالى حمدني عبدي. . \" الحديث.\nرواه مسلم كتاب الصلاة، باب وجوب قراءة فاتحة الكتاب (٣٩٥ هـ).\nفهذا الحديث يدل على أن البسملة ليست من الفاتحة، إذ إن الله تعالى بدأ الفاتحة بـ ﴿الْحَمْدُ لِلَّهِ﴾ ولو كانت البسملة آية من الفاتحة لابتدأ بها، وعدَّها آية منها. =","vol":"2","page":314},{"text":"فقال قراء المدينة والبصرة وفقهاء الكوفة: إنها افتتاح للتيمن (١) والتبرك بذكره تعالى، وليست من الفاتحة ولا من غيرها من السور، ولا يجب قراءتها، وأن الآية السادسة ﴿أَنْعَمْتَ عَلَيْهِمْ﴾. وهو قول مالك بن أنس، والأوزاعي (٢) وأبي حنيفة (٣). ورووا ذلك عن أبي هريرة.\n_________\n= ثم إنَّ الله تعالى جعل الفاتحة بينه وبين عبده نصفين، وهي سبِع آيات باتفاق أهل العلم المعتد بقولهم، كما جعل تعالى الآية ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾ بينه وبين العبد وهي منتصف السورة. فقوله: ﴿إِيَّاكَ نَعْبُدُ﴾ وما قبله من ثلاث آيات ونصف حمد وثناء وتمجيد وعبادة، وقوله ﴿وَإِيَّاكَ نَسْتَعِينُ﴾ وما بعده ثلاث آيات ونصف للعبد دعاء ومسألة، ويكون قوله: ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (٦)﴾ هو الآية السادسة وقوله ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ هو الآية السابعة، وبهذا يتحقق التنصيف للفاتحة بين الرب وبين العبد.\nوأمَّا رواية المصنِّف لهذا الحديث بزيادة ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ في أوله فهي رواية ضعيفة، وهذِه الزيادة منكرة، تفرَّد بها ابن سمعان عن بقية الثِّقات كما ذكرته في موضعه. وثمة أدلة أخرى على هذا القول لا يتسع المقام لذكرها. وهي موجودة في المراجع آنفة الذكر.\nوالله سبحانه أعلم بالصواب.\n(١) [١٧١/ ب]، من نسخة (ج).\n(٢) عبد الرَّحْمَن بن عمرو بن أبي عمرو الأَوْزَاعِيّ. الفقيه المشهور، ثِقَة، جليل. تُوفِّي سنة (١٥٧ هـ).\n\"تذكرة الحفاظ\" للذهبي ١/ ١٧٨، \"تقريب التهذيب\" لابن حجر (٣٩٩٢)، \"طبقات الحفاظ\" للسيوطي (١٦٨).\n(٣) هو النُّعمان بن ثابت الكُوفيّ، أبو حنيفة، الإمام، الفقيه، المشهور، يقال أصله من فارس، ويقال مولى بني تيم. مات سنة (١٥٠ هـ) على الصحيح، وله سبعون سنة. \"تاريخ بغداد\" للخطيب ١٣/ ٣٢٣، \"سير أعلام النبلاء\" للذهبي ٦/ ٣٩٠، =","vol":"2","page":315},{"text":"[١٥٦] أخبرناه (١) أبو القاسم الحسن بن محمَّد بن الحسن النَّيْسَابُورِيّ (٢) قال: أنا أبو الحسن محمَّد بن محمَّد بن الحسن الكارزي (٣) قال: نا علي بن عبد العزيز المكيّ (٤)، قال: أنا أبو عبيد القاسم بن سلام البغدادي (٥)، قال: نا حجاج (٦)، عن أبي بكر الهذلي (٧) عن أبي نضرة (٨) عن أبي هريرة قال: ﴿أَنْعَمْتَ عَلَيْهِمْ﴾\n_________\n= \"تقريب التهذيب\" لابن حجر (٧٢٠٣).\n(١) في (ت)، (ن): أخبرنا.\n(٢) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٣) الكارزي صحيح السماع مقبول في الرواية.\n(٤) البغوي، صدوق.\n(٥) الإمام، الحافظ، الثقة.\n(٦) المصيصي الأعور، ثِقَة، ثبت. لكنه اختلط في آخر عمره.\n(٧) أبو بكر الهذلي البَصْرِيّ، الأخباري، اسمه: سُلْمى بن عبد الله بن سلمى. وقيل: اسمه روح، وهو ابن بنت حميد بن عبد الرَّحْمَن الحميري.\nضعَّفه أَحْمد، وأبو زرعة. وقال ابن معين: ليس بشيء. وفي رواية: ليس بثقة. وقال أبو حاتم: لين الحديث، يكتب حديثه ولا يحتج به. وقال النَّسائيّ وعلي بن الجنيد والدارقطني: متروك الحديث. وقال ابن المديني: ضعيف جدًّا. وقال الذهبي في \"ميزان الاعتدال\": لين الحديث. وقال في \"الكاشف\": واهٍ. وقال ابن حجر: أخباري متروك الحديث. مات سنة (١٦٧ هـ).\n\"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٦٨٧، \"تهذيب الكمال\" للمزي ٣٣/ ١٥٩، \"ميزان الاعتدال\" للذهبي ٤/ ٤٩٧، \"الكاشف\" للذهبي ٢/ ٤١٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٩٨، \"تقريب التهذيب\" لابن حجر (٨٠٥٩).\n(٨) هو المنذر بن مالك بن قُطَعة العبدي، العَوقي -بفتح المهملة والواو، ثم قاف- أبو نضرة مشهور بكنيته، ثِقَة. مات سنة (١٠٨ هـ) أو (١٠٩ هـ).\n\"تهذيب الكمال\" للمزي ٢٨/ ٥٠٨، \"تهذيب التهذيب\" لابن حجر ٤/ ١٥٤، =","vol":"2","page":316},{"text":"الآية السادسة (١).\nوزعمت فرقة أنها آية من أم الكتاب، وفي (٢) سائر السور فصل، وليست منها، وأنَّه (٣) تجب قراءتها في الفاتحة دون غيرها، ورووا ذلك عن سعيد بن المسيّب، وبه قال قراء مكة والكوفة وأكثر فقهاء الحجاز، ولم يعدوا ﴿أَنْعَمْتَ عَلَيْهِمْ﴾ آية (٤).\nوقال الشَّافعيّ (٥) وسفيان الثَّوريّ وعبد الله بن المبارك: هي الآية الأولى من (فاتحة الكتاب) (٦)، وهي من كل سورة آية إلَّا التوبة (٧).\n_________\n= \"تقريب التهذيب\" لابن حجر (٦٩٣٨).\n(١) [١٥٦]، الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه أبو بكر الهذلي متروك الحديث.\nذكره السيوطي في \"الدر المنثور\" ١/ ٤٢ وعزاه إلى الثعلبي.\n(٢) في (ت)، (ش): ومن.\n(٣) في (ت)، (ش): وأنها.\n(٤) انظر: \"الكشف عن وجوه القراءات السبع\" لمكي بن أبي طالب ١/ ٢٣، و\"جمال القراء\" للسخاوي ١/ ١٩٠، \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٦٣.\n(٥) محمَّد بن إدريس بن العباس بن عثمان بن شافع، أبو عبد الله القُرشيّ ثم المطلبي، الشَّافعيّ المكيّ، الإِمام، عالم عصره، ناصر الحديث، فقيه الملة. مات سنة (٢٠٤ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٠/ ٥، \"طبقات الشافعية الكبرى\" للسبكي المجلد الأول، \"تقريب التهذيب\" لابن حجر (٥٧٥٤).\n(٦) في (ن): الفاتحة.\n(٧) انظر: \"الأم\" للشافعي ١/ ٩٣، \"معالم التنزيل\" للبغوي ١/ ٥١، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٨١. وقد بسط هذِه المسألة الشيخ أَحْمد شاكر في تحقيقه =","vol":"2","page":317},{"text":"والدليل عليه الكتاب والسنة والإجماع والقياس.\n\nفأما الكتاب:\n[١٥٧] فسمعت أَبا عثمان بن أبي بكر الزعفراني (١) يقول: سمعت أبي (٢) يقول: سمعت أَبا بكر محمَّد بن أَحْمد بن موسى (٣) يقول: سمعت الحسين بن الفضل (٤) يقول: رأيت النَّاس اتفقوا في النَّمل أن ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ فيها من القرآن فوجدت لها (٥) بخطها ولونها (٦) مكررات في القرآن، فعرفت أنها كلها منه، مثل قوله تعالى: ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (١٨)﴾ (٧) و﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾ (٨) لما كانا (٩) من القرآن كانت مكرراتهما من القرآن.\n_________\n= لـ \"سنن التِّرْمِذِيّ\" ٢/ ١٦.\n(١) أبو عثمان الحيري: ثِقَة، صالح.\n(٢) لم أجده.\n(٣) أبو بكر محمَّد بن أَحْمد بن موسى العُصفري، سمع الحسن بن عرفة، وسعدان بن نصر، وحفص بن عمر الربالي، وأَحمد بن منصور الرَّمادي. روى عنه أبو أَحْمد محمَّد بن محمَّد بن أَحْمد بن إسحاق الحافظ النَّيْسَابُورِيّ. وذكر أنَّه بغدادي سكن طرسوس، وهناك سمع منه.\n\"تاريخ بغداد\" للخطيب ١/ ٣٥٧، \"الأنساب\" للسمعاني ٤/ ٢٠٣.\n(٤) إمام عصره في \"معاني القرآن\".\n(٥) في (ش): أنها.\n(٦) من نسخة (ج).\n(٧) سورة الرَّحْمَن.\n(٨) سورة المرسلات.\n(٩) في (ت): كانتا.","vol":"2","page":318},{"text":"وبلغنا أن رسول الله - ﷺ - كان يكتب في بدء الأمر على رسم قريش: (باسمك اللهم) حتَّى نزلت: ﴿وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا﴾ (١) فكتب: (بِسْمِ اللهِ) حتَّى نزلت: ﴿قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ﴾ (٢) فكتب: (بِسْمِ اللهِ الرَّحْمَنِ) حتَّى نزلت: ﴿إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (٣٠)﴾ (٣) فكتب مثلها (٤) فلما كانت متفرقات هذِه الآية من القرآن وجب أن يكون متلفقاتها منها.\nثم افتخر رسول الله - ﷺ - بهذِه الآية، وحُقَّ له ذلك:\n[١٥٨] أخبرنا عبد الله بن حامد الوزان (٥) بقراءتي عليه، أنا أبو\n_________\n(١) هود: (٤).\n(٢) الإسراء: (١١٠).\n(٣) النمل: (٣٠).\n(٤) [١٥٧] الحكم على الإسناد:\nإسناده ضعيف، فيه من لم أجده. ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nورد هذا الحديث بنحوه مرسلًا من رواية الشعبي، وقتادة، وميمون بن مهران:\nأ- أما حديث الشعبي: فرواه أبو عبيد في \"فضائل القرآن\" (ص ٢١٦)، وابن أبي شيبة في \"المصنف\" ١٣/ ٣٩ (٣٦٩٠١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٧٣ (١٦٣٠٤)، والسمرقندي في \"بحر العلوم\" ١/ ٧٥.\nب- وأما حديث قتادة فرواه أبو داود في \"المراسيل\" (ص ٩) (٣٥). قال المحقق: رجاله ثقات، رجال الصحيح غير أبي مالك الغفاري، وهو ثِقَة.\nج- وأما حديث ميمون بن مهران فرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٧٣ (١٦٣٠٣). وكلها مراسيل.\n(٥) لم يذكر بجرح أو تعديل.","vol":"2","page":319},{"text":"بكر أَحْمد بن إسحاق الفقيه (١)، قال: أخبرنا محمَّد بن يحيى بن سهل (٢)، قال: نا محمَّد بن يحيى (٣) قال: نا آدم بن أبي إياس (٤) قال: نا سلمة الأحمر (٥)، عن يزيد (٦) بن أبي خالد، عن (عبد\n_________\n(١) أبو بكر الصبغي، لم يذكر بجرح أو تعديل.\n(٢) أبو بكر محمَّد بن يحيى بن سهل النَّيْسَابُورِيّ المطرز.\nقال السمعاني: كان من جُلة المشايخ إتقانًا واجتهادًا وعبادةً. تُوفِّي بعد سنة (٣٠٠ هـ).\n\"الأنساب\" للسمعاني ٥/ ٣٢٣.\n(٣) محمَّد بن يحيى بن محمَّد بن كثير الحراني، الكلبي، لقبه لؤلؤ، ثِقَة، صاحب حديث.\nمات سنة (٢٦٧ هـ).\n\"تهذيب الكمال\" للمزي ٧/ ٢٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٣٢، \"تقريب التهذيب\" لابن حجر (٦٤٣٤).\n(٤) ثِقَة عابد.\n(٥) سلمة بن صالح الأحمر، أبو إسحاق، قاضي واسط.\nقال أَحْمد: ليس بشيء. وقال ابن معين: ليس بثقة. وفي رواية: ليس بشيء، كتبت عنه. وقال النَّسائيّ: ضعيف. وقال أبو داود: متروك الحديث، وقال ابن سعد: كان طلب الحديث ثم اضطرب عليه فضعفه النَّاس. وقال ابن جرير: كان كثير الحديث، غير أنَّه اضطرب عليه حفظه، وقال أبو حاتم: واهي الحديث، لا يكتب حديثه. وقال ابن عدي: لم أرَ له متنًا منكرًا، ربما يهم، وهو حسن الحديث.\n\"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٢٢٥، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٦٥، \"ميزان الاعتدال\" للذهبي ٢/ ١٩٠، \"لسان الميزان\" لابن حجر ٣/ ٦٩.\n(٦) في (ت): زيد. ولم أجده.","vol":"2","page":320},{"text":"الكريم أبي أمية) (١) عن ابن (٢) بريدة، عن أَبيه قال: قال لي رسول الله - ﷺ -: \"ألا أخبرك بآية لم تنزل على أحد بعد سليمان غيري؟ \". فقلتُ: بلى. قال: \"بأي شيء تفتتح القرآن إذا افتتحت الصلاة؟ \": قلت: بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾. قال: \"هي هي\" (٣).\n_________\n(١) في (ج)، (ش)، (ن): (عبد الكريم بن أمية). وفي (ت): (عبد الكريم بن أبي أمية). والمثبت هو الصحيح.\nوهو عبد الكريم بن أبي المخارق -بضم الميم وبالخاء المعجمة- أبو أمية، المعلم البَصْرِيّ، نزيل مكة، واسم أَبيه: قيس، وقيل: طارق.\nقال الفلاس: كان يحيى وابن مهدي لا يحدثان عن عبد الكريم. وقال يحيى: ليس بشيء. وقال أَحْمد: قد ضربتُ على حديثه، هو شبه المتروك. وقال النَّسائيّ والدارقطني: متروك. وقال ابن عبد البر: لا يختلفون في ضعفه، إلَّا أنَّ منهم من يقبله في غير الأحكام خاصة، ولا يحتج به. . .\nوقال الذهبي في \"سير أعلام النبلاء\": ضعيف الحديث. وقال الحافظ: ضعيف، له في البُخَارِيّ زيادة في أول قيام الليل من طريق سفيان، عن سلمان الأحول، عن طاوس، عن ابن عباس في الذكر عند القيام، قال سفيان: زاد عبد الكريم فذكر شيئًا، وهذا موصول، وعلَّم له المزي علامة التعليق، وليس هو معلقًا، وله ذكر في مقدمة مسلم، وما روى له النَّسائيّ إلَّا قليلا. مات سنة (١٢٦ هـ).\n\"تهذيب الكمال\" للمزي ٨/ ٢٥٩، \"سير أعلام النبلاء\" للذهبي ٦/ ٨٣، \"ميزان الاعتدال\" للذهبي ٢/ ٦٤٦، \"الكاشف\" للذهبي ٢/ ٦٦١، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٠٣، \"تقريب التهذيب\" لابن حجر (٤١٨٤).\n(٢) في (ش)، (ت)، (ن): أبي. والمثبت هو الصحيح، وهو ثِقَة.\n(٣) [١٥٨] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف سلمة الأحمر، وابن أبي المخارق. والله أعلم.\nوضعَّف إسناده السيوطي في \"الدر المنثور\" ١/ ٢٦. =","vol":"2","page":321},{"text":"وفي هذا الحديث دليل على كون التسمية آية تامة من الفاتحة وفواتح السور؛ لأن النَّبِيّ - ﷺ - أطلق لفظ الآية عليها، والتي في سورة النمل ليست بآية، وإنما هي بعض الآية، وبالله التوفيق.\n\nوأما الأخبار الواردة فيه:\n[١٥٩] فأخبر أبو القاسم الحسن بن محمَّد بن الحسن السدوسي (١) قال: أنا أبو زكريا يحيى بن محمَّد بن عبد الله العنبري (٢) قال: نا إبراهيم بن إسحاق الأنماطي (٣) قال: نا يعقوب ابن إبراهيم الدورقي (٤) قال: نا أبو سفيان المعمري (٥)، عن إبراهيم\n_________\n= التخريج:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٧٣ (١٦٣٠٦) والدارقطني في \"سننه\" ١/ ٣١٠ والبيهقي في \"السنن الكبرى\" ١٠/ ٦٢ من طريق سلمة الأحمر به نحوه. وليس في إسناد ابن أبي حاتم يزيد بن أبي خالد.\nوذكره الهيثمي في \"مجمع الزوائد\" ٢/ ١٠٩ وعزاه إلى الطَّبْرَانِيّ في \"الأوسط\" وقال: وفيه عبد الكريم بن أبي المخارق، وهو ضعيف لسوء حفظه، وفيه من لم أجدهم.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) الإِمام المفسر، الثقة.\n(٣) الإمام، الحافظ، المحقق، الثبت.\n(٤) يعقوب بن إبراهيم بن كثير بن أفلح العبدي مولاهم، أبو يوسف الدورقي، ثِقَة. مات سنة (٢٥٢ هـ). وكان من الحفاظ.\n\"تهذيب الكمال\" للمزي ٣٢/ ٣١١، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٣٩، \"تقريب التهذيب\" لابن حجر (٧٨٦٦).\n(٥) هو محمَّد بن حميد اليشكري، أبو سفيان المَعْمري، نزيل بغداد، ثِقَة، من التاسعة. مات سنة (١٨٢ هـ). =","vol":"2","page":322},{"text":"ابن يزيد (١) قال: قلت لعمرو بن دينار (٢): إن الفضل الرَّقاشيّ (٣) يزعم\n_________\n= \"تهذيب الكمال\" للمزي ٢٥/ ١٠٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٤٨، \"تقريب التهذيب\" لابن حجر (٥٨٧٢).\n(١) إبراهيم بن يزيد الخُوزي -بضم المعجمة وبالزاي- نسبة إلى شعب الخوز بمكة، أبو إسماعيل المكيّ، مولى بني أمية.\nقال أَحْمد، والنَّسائيّ، وعلي بن الجنيد: متروك. وقال ابن معين: ليس بثقة، وليس بشيء. وقال أبو حاتم وأبو زرعة: منكر الحديث، ضعيف الحديث. وقال البُخَارِيّ: سكتوا عنه. قال الدولابي: يعني تركوه. وقال ابن المدينيّ وابن سعد: ضعيف. وقال الدارقطني: منكر الحديث. وقال الذهبي في \"الكاشف\": واهٍ. وقال ابن حجر: متروك الحديث. مات سنة (١٥١ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٨، \"الضعفاء الصغير\" للبخاري (١٨)، \"الضعفاء والمتروكين\" للنسائي (١٤٧)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٤٦، \"الضعفاء والمتروكين\" للدارقطني ١/ ١٠٠، \"تهذيب الكمال\" للمزي ٢/ ٢٤٢، \"الكاشف\" للذهبي ١/ ٢٢٧، \"ميزان الاعتدال\" للذهبي ١/ ٧٥، \"تقريب التهذيب\" لابن حجر (٢٧٢).\n(٢) عمرو بن دينار المكيّ، أبو محمَّد الأثرم، الجمحي مولاهم، ثِقَة، ثبت. مات سنة (١٢٦ هـ).\n\"تهذيب الكمال\" للمزي ٢٢/ ٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٦٨، \"تقريب التهذيب\" لابن حجر (٥٠٥٩).\n(٣) هو الفضل بن عيسى بن أَبان الرَّقاشيّ، أبو عيسى البَصْرِيّ، الواعظ. ضعَّفه أهل العلم، وذكروا عنه أنَّه قدَرِي. حيث ضعفه أَحْمد، وابن معين، والنَّسائيّ، وابن عدي، والساجي، ويعقوب بن سفيان. وقال أبو زرعة وأبو حاتم: منكر الحديث. وقال الذهبي في \"ميزان الاعتدال\": ضعفوه. وقال في \"الكاشف\": ساقط. وقال ابن حجر: منكر الحديث، ورُمي بالقدر، من السادسة.\n\"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٤٧٤، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٦٤، \"الضعفاء والمتروكين\" للنسائي (٤٩٢)، \"الكامل\" لابن عدي ٦/ ١٣، =","vol":"2","page":323},{"text":"أن (١) ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ ليس من القرآن. فقال: سبحان الله! ما أجرأ هذا الرَّجل. سمعت سعيد بن جبير (٢) يقول: سمعت ابن عباس ﵄ يقول: كان رسول الله -ﷺ- إذا نزلت عليه ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ علم أن تلك (٣) السورة قد خُتمت وفُتح غيرها (٤).\n_________\n= \"تهذيب الكمال\" للمزي ٢٣/ ٢٤٤، \"ميزان الاعتدال\" للذهبي ٣/ ٣٥٦، \"الكاشف\" للذهبي ٢/ ١٢٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٩٤، \"تقريب التهذيب\" لابن حجر (٥٤٤٨).\n(١) في (ت): ويقول.\n(٢) ثِقَة، ثبت، فقيه.\n(٣) ساقطة من (ت).\n(٤) [١٥٩] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه إبراهيم الخوزي: متروك. والفضل الرَّقاشيّ: منكر الحديث.\nولكنه ثابت من طرق أخرى.\nوقد صححه الألباني في \"صحيح سنن أبي داود\" ١/ ٧٠٧.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٢/ ٤٣٨ (٢٣٣٠) من طريق شيخ الثعلبي الحسن ابن مُحَمَّد بن حبيب، به مثله.\nورواه ابن عدي في \"الكامل\" ٦/ ١٣ من طريق يعقوب الدورقي، به مثله.\nورواه الطَّبْرَانِيّ في \"المعجم الكبير\" ١٢/ ٨٢ (١٢٥٤٥) والبيهقي في \"شعب الإيمان\" (٢٣٣١) من طريق إبراهيم بن يزيد به نحوه.\nورواه أبو داود كتاب الصلاة، باب من جهر بها (أي: التسمية) (٧٨٨) والطبراني في \"المعجم الكبير\" (١٢٥٤٤) والبيهقي في \"شعب الإيمان\" ٢/ ٤٣٩ (٢٣٣٢)، =","vol":"2","page":324},{"text":"[١٦٠] وحدثنا الحسن بن محمَّد (١): قال: نا أبو الحسن عيسى بن العقيلي (٢)، قال: نا أبو محمَّد إسماعيل بن عيسى الواسطيّ (٣)، قال: نا عبد الله بن نافع (٤)،\n_________\n= والحاكم في \"المستدرك\" ١/ ٢٣١، ٢/ ٦١١ والواحدي في \"أسباب النزول\" (ص ٢١)، وفي \"الوسيط\" ١/ ٦١ من طرق أخرى، عن عمرو بن دينار، عن سعيد ابن جبير، عن ابن عباس - ﵁ - قال: كان النَّبِيّ - ﷺ - لا يعرف فصل السورة حتَّى تنزل عليه ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾.\nوذكره البيهقي في \"معرفة السنن والآثار\" ٢/ ٣٧٦ (٣١٠٤).\nوسكت عنه الذهبي في \"تلخيص المستدرك\".\nوذكره الهيثمي في \"مجمع الزوائد\" ٦/ ٣١٠ وقال: ورواه البَزَّار بإسنادين، ورجال أحدهما رجال الصحيح.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) عيسى بن زيد الهاشمي العقيلي. قال الذهبي: كذاب.\n\"ميزان الاعتدال\" للذهبي ٣/ ٣١٢، \"لسان الميزان\" لابن حجر ٤/ ٣٩٥.\n(٣) البغدادي: لقبُه: سمعان.\nقال ابن أبي حاتم: سمعت أبي وأبا زرعة يقولان: كتبنا عنه. وذكره ابن حبان في \"الثِّقات\". ووثقه الخَطيب البغدادي. وقال الذهبي: ضعفه الأزدي، وصححه غيره. \"تاريخ بغداد\" للخطيب ٦/ ٢٦٢، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٩١، \"الثِّقات\" لابن حبان ٨/ ٩٩، \"ميزان الاعتدال\" للذهبي ١/ ٢٤٥، \"لسان الميزان\" لابن حجر ١/ ٤٢٦.\n(٤) في (ت): رافع. وهو خطأ.\nوهو عبد الله بن نافع بن أبي نافع الصائغ المخزومي مولاهم، أبو محمَّد المدنِيُّ، ثِقَة، صحيح الكتاب، في حفظه لين. مات سنة (٢٠٦ هـ). وقيل: بعدها.\n\"تهذيب الكمال\" للمزي ١٦/ ٢٠٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٤٣، \"تقريب التهذيب\" لابن حجر (٣٦٨٣).","vol":"2","page":325},{"text":"عن جهم بن عثمان (١)، عن جعفر بن محمَّد (٢)، عن أَبيه (٣) عن جابر بن عبد الله - ﵁ - أن النَّبِيّ -ﷺ- قال له: \"كيف تقول إذا قمت إلى الصلاة؟ \". قال: أقول: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ قال: \"قل ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ \" (٤).\n[١٦١] وحدثنا الحسن بن محمَّد (٥) قال: أنا أبو الحسن الكارزي (٦) قال:\n_________\n(١) جهم بن عثمان، عن جعفر الصادق.\nقال أبو حاتم: مجهول، وقال الأَزدِيّ: ضعيف. وقال الذهبي: لا يدري من ذا، وبعضهم وهَّاهُ.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٢٢، \"ميزان الاعتدال\" للذهبي ١/ ٤٢٦، \"لسان الميزان\" لابن حجر ٢/ ١٤٢.\n(٢) جعفر الصادق، صدوق، فقيه، إمام.\n(٣) أبو جعفر الباقر: محمَّد بن عليّ بن الحسين بن عليّ بن أبي طالب السجاد، ثِقَة، فاضل. مات بعد سنة (١١٠ هـ).\n\"تهذيب الكمال\" للمزي ٢٦/ ١٣٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٥٠، \"تقريب التهذيب\" لابن حجر (٦١٩١).\n(٤) [١٦٠] الحكم على الإسناد:\nإسناده موضوع، فيه عيسى العقيلي: كذَّاب، وجهم بن عثمان: مجهول. والله أعلم.\nالتخريج:\nرواه الدارقطني في \"سننه\" ١/ ٣٠٨، والبيهقي في \"شعب الإيمان\" ٢/ ٤٣٦ (٢٣٢٣) من طريق إسماعيل بن عيسى، به مثله.\n(٥) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٦) أبو الحسن الكارزي، صحيح السماع مقبولًا في الرواية.","vol":"2","page":326},{"text":"نا علي بن عبد العزيز (١) قال: أنا أبو عبيد (٢) قال: نا عمر بن هارون البلخي (٣) عن ابن جريج (٤)، عن ابن أبي مليكة (٥)، عن أم سلمة (٦) ﵂ أن رسول الله -ﷺ- وكان يقرأ: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢) الرَّحْمَنِ الرَّحِيمِ (٣) مَالِكِ يَوْمِ الدِّينِ (٤)﴾ [١٩/ أ] تعني: يقطِّعها آية آية، حتَّى عدَّ سبع\n_________\n(١) أبو الحسن البَغَوِيّ، صدوق.\n(٢) القاسم بن سلام، الإِمام، المجتهد، الثقة، الفاضل.\n(٣) عمر بن هارون بن يزيد الثَّقَفيّ مولاهم، البلخي.\nقال ابن مهدي وأَحمد والنَّسائيّ: متروك الحديث. وقال يحيى وصالح جزرة: كذاب. وقال ابن المدينيّ والدارقطني: ضعيف جدًّا. وقال الذهبي في \"الكاشف\": واهٍ، اتهمه بعضهم. وقال في \"ميزان الاعتدال\" كان من أوعية العلم على ضعفه. وقال ابن حجر: متروك، وكان حافظًا. مات سنة (١٩٤ هـ).\n\"تهذيب الكمال\" للمزي ٢١/ ٥٢٠، \"ميزان الاعتدال\" للذهبي ٣/ ٢٢٨، \"الكاشف\" للذهبي ٢/ ٧٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٥٣، \"تقريب التهذيب\" لابن حجر (٥٠١٤).\n(٤) ثِقَة، فقيه، فاضل، كان يدلس ويرسل.\n(٥) ثِقَة، فقيه.\n(٦) هند بنت أبي أمية بن المغيرة بن عبد الله بن عمر بن المغيرة بن مخزوم المخزومية، أم سلمة، أم المُؤْمنين، تزوجها النَّبِيّ -ﷺ- بعد أبي سلمة، سنة أربع، وقيل: ثلاث، وعاشت بعد ذلك ستين سنة. ماتت سنة (٦٢ هـ) وقيل: (٦١ هـ)، وقيل: قبل ذلك، والأول أصح.\n\"الاستيعاب\" لابن عبد البر ٤/ ٤٧٢، \"أسد الغابة\" لابن الأثير ٧/ ٢٧٨، \"الإصابة\" لابن حجر ٨/ ٣٤٢، \"تقريب التهذيب\" لابن حجر (٨٧٩٢).","vol":"2","page":327},{"text":"آيات، عدد الأعراب (١) (٢).\n[١٦٢] أخبرنا أبو الحسين الخبازي (٣) قال: نا أبو أَحْمد عبد الله ابن عدي الحافظ (٤) قال:\n_________\n(١) عدد الأعراب: أراد أنَّهم يعدّون بالخمس، فإنهم كانوا لا يعرفون اصطلاح الكُتَّاب، وعددهم بالخمس.\n\"عمدة القوي والضعيف\" (ص ٣).\n(٢) [١٦١] الحكم على الإسناد:\nإسناده ضعيف جدًّا، وعلته عمر بن هارون البلخي، ولكنه ثابت من غير طريقه، كما سيأتي تفصيله.\nالتخريج:\nرواه ابن خزيمة في \"صحيحه\" ١/ ٢٤٨ (٤٩٣)، والدارقطني في \"سننه\" ١/ ٣٠٧، والحاكم في \"المستدرك\" ١/ ٢٣٢ وصححه على شرط الشيخين، ووافقه الذهبي، والبيهقي في \"شعب الإيمان\" ٢/ ٤٣٤ (٢٣١٨، ٢٣٢٠) وفي \"السنن الكبرى\" ٢/ ٤٤، والواحدي في \"الوسيط\" ١/ ٦٠ من طريق عمر بن هارون، به نحوه.\nوورد الحديث عن ابن جريج من غير طريق عمر بن هارون وسيأتي برقم (١٨٩).\n(٣) الخبازي الكبير، إمام، ثِقَة.\n(٤) أبو أَحْمد عبد الله بن عدي بن عبد الله بن محمَّد بن مبارك بن القطَّان الجرجاني، الإِمام، الحافظ، النَّاقد، صاحب كتاب \"الكامل في الضعفاء\".\nقال ابن عساكر: كان ثِقَة على لحن فيه. وقال حمزة السهمي: كان ابن عدي حافظًا متقنًا، لم يكن في زمانه أحد مثله. وقال أبو يعلى الخليلي: كان أبو أَحْمد عديمَ النظير حفظًا وجلالةً. . وقال أبو الوليد الباجي: ابن عدي حافظ لا بأس به. وقال الخليلي: سمعت أَحْمد بن أبي مسلم الحافظ يقول: لم أرَ أحدًا مثل أبي أَحْمد بن عدي، وكيف فوقه في الحفظ؟ !\nوقال الذهبي: الإِمام، الحافظ، النَّاقد، الجوَّال. . طال عمره وعلا إسناده، =","vol":"2","page":328},{"text":"نا محمَّد بن جعفر (١) قال: نا إسماعيل بن أبي أويس (٢) قال: نا الحسين بن عبد الله (٣)\n_________\n= وجرَّح وعدَّل وصحح، وتقدم في هذِه الصناعة على لحن فيه، يظهر في إسناده. تُوفِّي ابن عدي ﵀ سنة خمس وستين وثلاثمائة.\n\"تاريخ جرجان\" للسهمي (ص ٢٦٦)، \"سير أعلام النبلاء\" للذهبي ١٦/ ١٥٤، \"تذكرة الحفاظ\" للذهبي ٣/ ٩٤٠، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٣١٥.\n(١) محمَّد بن جعفر بن طرخان، أبو عبد الله الإستراباذيّ، روى عن أَبيه، ومحمَّد بن يحيى العبدي، وسلمة بن شبيب، وسليم بن سعيد الدامغاني، وغيرهم. روى عنه أبو أَحْمد بن عدي، وغيره.\n\"تاريخ جرجان\" للسهمي (٧٩٣).\n(٢) إسماعيل بن عبد الله بن أويس بن مالك بن أبي عامر الأصبحي، أبو عبد الله بن أبي أويس المدنِيُّ.\nقال أَحْمد: لا بأس به. وقال ابن معين: صدوق، ضعيف العقل، ليس بذاك. وقال أبو حاتم: محله الصدق، مغفل. وقال النَّسائيّ: ضعيف. وقال الدارقطني: لا أختاره في الصحيح. وقال الذهبي في \"سير أعلام النبلاء\": وكان عالم أهل المدينة، ومحدثهم في زمانه، على نقص في حفظه وإتقانه، ولولا أنَّ الشيخين احتجا به لزُحزح عن درجة الصحيح إلى درجة الحسن، هذا الذي عندي فيه، وقال في \"ميزان الاعتدال\": محدث مكثر فيه لين. وقال ابن حجر: صدوق، أخطأ في أحاديث من حفظه. مات سنة (٢٢٦ هـ).\n\"الضعفاء والمتروكين\" للنسائي (١٥٢)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٨٠، \"تهذيب الكمال\" للمزي ٣/ ١٢٤، \"ميزان الاعتدال\" للذهبي ١/ ٣١٠، \"الكاشف\" للذهبي ١/ ٢٤٧، \"سير أعلام النبلاء\" للذهبي ١٠/ ٣٩١، \"التهذيب\" ١/ ١٥٧، \"تقريب التهذيب\" لابن حجر (٤٦٤).\n(٣) الحسين بن عبد الله بن ضميرة بن أبي ضميرة الحميري المدنِيُّ. روى عن أَبيه. كذَّبه مالك. وقال البُخَارِيّ: تركه علي بن المدينيّ وأَحمد. وقال أَحْمد: لا يساوي =","vol":"2","page":329},{"text":"عن أَبيه (١)، عن جده (٢) عن علي بن أبي طالب - ﵁ - أنَّه كان إذا افتتح السورة في الصلاة يقول: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾، وكان يقول: من ترك قراءتها فقد نقص. وكان يقول: هي تمام السبع المثاني والقرآن العظيم (٣).\n[١٦٣] وأخبرنا الحسن بن محمَّد بن جعفر (٤) قال: نا أبو العباس الأصم (٥)\n_________\n= شيئًا، وقال ابن معين: ليس بثقة ولا مأمون.\nوقال البُخَارِيّ: منكر الحديث ضعيف. وقال أبو داود: ليس بشيء. وقال النَّسائيّ: ليس بثقة، ولا يكتب حديثه. وقال أبو حاتم: متروك الحديث كذاب. وقال أبو زرعة: ليس بشيء، اضربْ على حديثه. وقال الدارقطني: متروك. وقال الإدريسي: لما خرج إسماعيل بن أبي أويس إلى حسين بن عبد الله فبلغ مالكًا فهجره أربعين يومًا. وقال العقيلي: الغالب على حديثه الوهم والنكارة. وقال ابن الجارود: كذاب ليس بشيء.\n\"التاريخ الكبير\" للبخاري ١/ ٢/ ٣٨٨، \"الضعفاء الصغير\" للبخاري (٣٧)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٧، \"الضعفاء والمتروكين\" للدارقطني (ص ٢٤٤)، \"الضعفاء الكبير\" للعقيلي ١/ ٢٤٦، \"ميزان الاعتدال\" للذهبي ١/ ٥٣٨، \"لسان الميزان\" لابن حجر ٢/ ٢٨٩.\n(١) لم أجده.\n(٢) لم أجده.\n(٣) [١٦٢] الحكم على الإسناد:\nإسناده ضعيف جدًّا وعلته الحسين بن عبد الله، وفيه من لم أجده.\nذكره السيوطي في \"الدر المنثور\" ١/ ٢٧ وعزاه إلى الثعلبي وحده.\n(٤) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٥) ثقة.","vol":"2","page":330},{"text":"قال: نا أَحْمد بن عبد الجبار العطاردي (١) قال: حَدَّثَنَا (٢) حفص (٣) بن غياث (٤)، عن عبد الملك بن جريج (٥)، عن أَبيه (٦) عن سعيد بن جبير (٧)، عن ابن عباس - ﵁ - في قوله تعالى: ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ (٨٧)﴾ (٨) قال: فاتحة الكتاب. قيل لابن عباس: فأين السابعة؟ قال: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ وعدَّها\n_________\n(١) أَحْمد بن كامل بن خلف بن شجرة لينه الدارقطني، وقال: كان متساهلًا ومشاه غيره.\n(٢) في (ت): حَدَّثني.\n(٣) في (ن): جعفر. وهو خطأ.\n(٤) هو: حفص بن غياث -بمعجمة مكسورة وياء مثناة- بن طلق بن معاوية النَّخَعي، أبو عمر الكُوفيّ القاضي. ثِقَة، فقيه، تغير حفظه قليلًا في الآخر. مات سنة (١٩٤ هـ) أو (١٩٥ هـ).\n\"تهذيب التهذيب\" لابن حجر ١/ ٤٥٨، \"تقريب التهذيب\" لابن حجر (١٤٣٩)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثِّقات\" لابن الكيال (٤٥٨).\n(٥) ثِقَة، فقيه، فاضل، كان يدلس ويرسل.\n(٦) عبد العزيز بن جريج المكيّ، مولى قريش.\nقال البُخَارِيّ والعقيلي: لا يتابع في حديثه. وذكره ابن حبان في \"الثِّقات\". وقال الدارقطني: مجهول، قيل له: هو والد عبد الملك، قال: إن كان هو فلم يسمع من عائشة. وقال ابن حجر: لين. قال العجلي: لم يسمع من عائشة، وأخطأ خصيف فصرَّح بسماعه. من الرابعة.\n\"تاريخ الثِّقات\" للعجلي (١١٠٤)، \"الضعفاء الكبير\" للعقيلي ٣/ ١٢، \"الثِّقات\" لابن حبان ٧/ ١١٤، \"الكاشف\" للذهبي ١/ ٦٥٤، \"ميزان الاعتدال\" للذهبي ٢/ ٦٢٤، \"تهذيب التهذيب\" ٢/ ٥٨٣، \"تقريب التهذيب\" لابن حجر (٤١١٥).\n(٧) ثِقَة، ثبت، فقيه.\n(٨) الحجر: (٨٧).","vol":"2","page":331},{"text":"في يدي (١)، ثم قال: أخرجها لكم وما (٢) أخرجها لغيركم (٣).\n[١٦٤] أخبرنا الخبازي (٤) قال: نا ابن عدي (٥) قال: نا عبد الله بن محمَّد بن مسلم (٦) قال: نا يزيد بن سنان (٧) قال:\n_________\n(١) في (ت): يده.\n(٢) في (ت)، (ش): ولا.\n(٣) [١٦٣] الحكم على الإسناد:\nإسناده ليِّن، لِلِين عبد العزيز بن جريج، والحديث صححه الحاكم، من طريق ابن جريج ووافقه الذهبي.\nالتخريج:\nرواه الحاكم في \"المستدرك\" ١/ ٥٥٠، والبيهقي في \"السنن الكبرى\" ٢/ ٤٤، والواحدي في \"الوسيط\" ١/ ٥٩ من طريق ابن جريج به نحوه.\nقال الحاكم: صحيح على شرط الشيخين، ولم يخرجاه. ووافقه الذهبي.\n(٤) الخبازي الكبير، إمام، ثِقَة.\n(٥) الإمام، الحافظ، الثقة.\n(٦) أبو بكر الإسفراييني. ويقال له: الجُوربذي. من قرية جوربذ -بسكون الواو- من فرى إسفرايين من أعمال نيسابور.\nقال الحاكم: من الأثبات المجوِّدين في أقطار الأرض. وقال عنه الذهبي: الإِمام، الحافظ، النَّاقد، الحجة، المجوِّد، المتقين، الأوحد. تُوفِّي سنة (٣١٨ هـ).\n\"معجم البلدان\" لياقوت ٢/ ١٨٠، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٤٧، \"تذكرة الحفاظ\" للذهبي ٣/ ٧٩٢.\n(٧) يزيد بن سنان بن يزيد العزَّاز البَصْرِيّ، أبو خالد، نزيل مصر، ثِقَة. مات سنة (٢٦٤ هـ).\n\"تهذيب الكمال\" للمزي ٣٢/ ١٥٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٤١٦، \"تقريب التهذيب\" لابن حجر (٧٧٧٧).","vol":"2","page":332},{"text":"نا أبو بكر الحنفي (١) قال: نا نوح بن أبي بلال (٢)، قال: سمعت سعيدًا المقبري (٣)، عن أبي هريرة أنَّه قال: إذا قرأتم أم القرآن فلا تدعوا ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ فإنَّها إحدى آياتها، وإنها السبع المثاني (٤).\n[١٦٥] وأخبرنا أبو القاسم الحسن بن محمَّد بن الحسن الحبيبي (٥)، قال: أنا أبو زكريا يحيى (٦) بن محمَّد بن عبد الله العنبري (٧) قال: نا جعفر بن أَحْمد بن نصر الحافظ (٨) قال: نا أَحْمد ابن نصر (٩) قال: نا آدم بن أبي إياس (١٠) عن ابن سمعان (١١)،\n_________\n(١) هو عبد الكبير بن عبد المجيد بن عبيد الله البَصْرِيّ، أبو بكر الحنفي، ثِقَة، مات سنة (٢٠٤ هـ).\n\"تهذيب الكمال\" للمزي ١٨/ ٢٤٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٠٠، \"تقريب التهذيب\" لابن حجر (٤١٧٥).\n(٢) الخبيري، ثِقَة.\n(٣) ثِقَة.\n(٤) [١٦٤] الحكم على الإسناد:\nإسناد رجاله ثقات، والحديث صحيح بدون ذكر البسملة، وقد تقدم برقم (١٣٧).\n(٥) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٦) [١٩/ ب].\n(٧) الإِمام المفسر الثقة.\n(٨) أبو محمَّد الحصيري، الحافظ، الحجة.\n(٩) أَحْمد بن نصر بن زياد، ثِقَة، فقيه، حافظ.\n(١٠) ثِقَة، عابد.\n(١١) هو عبد الله بن زياد بن سليمان بن سمعان المخزومي، أبو عبد الله المدنِيُّ قاضيها، مولى أم سلمة. =","vol":"2","page":333},{"text":"العلاء (١)،\n_________\n= قال أَحْمد: سمعت إبراهيم بن سعد يحلف أن ابن سمعان يكذب. وقال أَحْمد والنَّسائيّ والدارقطني: متروك. وقال ابن معين: ليس بثقة. وفي رواية: ضعيف. وفي رواية: ليس حديثه بشيء. وقال البُخَارِيّ: سكتوا عنه. وقال الجوزجاني: ذاهب الحديث. وقال أبو حاتم: ضعيف الحديث، سبيله سبيل الترك. وقال أبو داود: كان من الكذابين.\nوقال الذهبي في \"ميزان الاعتدال\": تركوه. وفي \"الكاشف\": أحد المتروكين. وقال ابن حجر: متروك أتهمه بالكذب أبو داود وغيره. من السابعة.\n\"ميزان الاعتدال\" للذهبي ٢/ ٤٢٣، \"الكاشف\" للذهبي ١/ ٥٥٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٣٦، \"تقريب التهذيب\" لابن حجر (٣٣٤٦).\n(١) العلاء بن عبد الرَّحْمَن بن يعقوب الحُرَقِي -بضم المهملة وفتح الراء بعدها قاف- أبو شبل -بكسر المعجمة وسكون الموحدة- المدني، مولى الحرقة من جهينة. اختلفت فيه أقوال النُّقاد، فقال أَحْمد: ثِقَة لم أسمع أحدًا ذكره بسوء. وقال ابن معين: ليس حديثه بحجة. وفي رواية: ليس بذاك، لم يزل النَّاس يتوقون حديثه. وقال أبو زرعة: ليس هو بالقوي. وقال أبو حاتم: صالح، روى عنه الثِّقات، ولكن أنكر من حديثه أشياء، وهو عندي أشبه من العلاء بن المسيّب. وقال النَّسائيّ: ليس به بأس. وقال ابن عدي: وللعلاء نسخ يرويها عنه الثِّقات، وما أرى به بأسًا. وذكره ابن حبان في \"الثِّقات\". وقال ابن سعد: قال محمَّد بن عمر: صحيفة العلاء بالمدينة مشهورة، وكان ثِقَة كثير الحديث. وقال التِّرْمِذِيّ: هو ثِقَة عند أهل الحديث.\nوقال الذهبي في \"ميزان الاعتدال\": صدوق مشهور. وقال في \"سير أعلام النبلاء\": الإمام، المحدث، الصدوق.\nوقال ابن حجر: صدوق، ربما وهم. مات بعد سنة (١٣٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٥٧، \"سير أعلام النبلاء\" للذهبي ٦/ ١٨٦، \"الكاشف\" للذهبي ٢/ ١٠٥، \"ميزان الاعتدال\" للذهبي ٣/ ١٠٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٤٥، \"تقريب التهذيب\" لابن حجر (٥٢٨٢).","vol":"2","page":334},{"text":"عن أَبيه (١) عن أبي هريرة أن النَّبِيّ - ﷺ - قال: \"يقول الله تعالى: قسمت الصلاة بيني وبين عبدي نصفين، فإذا قال العبد: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ قال الله تعالى: مجّدني عبدي، وإذا قال: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ قال الله تعالى: حمدني عبدي. وإذا قال: ﴿الرَّحْمَنِ الرَّحِيمِ (٣)﴾ قال الله تعالى: أثنى عليّ عبدي. وإذا قال: ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ قال الله تعالى: فوَّض إليّ عبدي. وإذا قال: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥)﴾ قال الله تعالى: هذا (٢) بيني وبين عبدي. وإذا قال ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (٦)﴾ قال الله: هذا لعبدي، ولعبدي ما سأل\" (٣).\n_________\n(١) هو: عبد الرَّحْمَن بن يعقوب الجهني، المدنِيُّ، مولى الحُرَقة، ثِقَة. من الثالثة. \"تهذيب التهذيب\" لابن حجر ٢/ ٥٦٧، \"تقريب التهذيب\" لابن حجر (٤٠٧٣).\n(٢) في (ت): هذِه.\n(٣) [١٦٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا، وعلته ابن سمعان متروك، وخالف فيه ابن سمعان الأئمة الثِّقات الذين رووه عن العلاء، بدون ذكر البسملة، كما ذكر ذلك الدارقطني، فهي زيادة منكرة.\nوقال البيهقي في \"القراءة خلف الإِمام\" (ص ٤١): وهذا الحديث دون زيادة ابن سمعان محفوظ صحيح من حديث العلاء بن عبد الرَّحْمَن، عن أَبيه، وعن أبي السائب، جميعًا عن أبي هريرة. .\nوعلى هذا فلا دليل في الحديث على ما ذهب إليه المصنف من أن البسملة آية من الفاتحة.\nالتخريج:\nرواه الحيري في \"الكفاية في التفسير\" ١/ ٩ عن ابن حبيب به، مثله. =","vol":"2","page":335},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه الدارقطني في \"سننه\" ١/ ٣١٢، والبيهقي في \"السنن الكبرى\" ٢/ ٤٠ وفي \"القراءة خلف الإِمام\" (٧٥) من طريق ابن سمعان، عن العلاء بن عبد الرَّحْمَن، عن أَبيه، عن أبي هريرة، عن رسول الله -ﷺ- قال: \"من صلى صلاة لم يقرأ فيها بأم القرآن، فهي خداج غير تمام\" قال: فقلت: يَا أَبا هريرة إنِّي ربما كنت مع الإِمام. قال: فغمز ذراعي ثم قال: أقرأ بها في نفسك، فإنِّي سمعت رسول الله -ﷺ- يقول: \"قال الله ﷿: إنِّي قسمت الصلاة بيني وبين عبدي نصفين. . \" الحديث. قال الدراقطني: ابن سمعان هو عبد الله بن زياد بن سمعان، متروك الحديث. وروى هذا الحديث جماعة من الثِّقات، عن العلاء بن عبد الرَّحْمَن، منهم مالك ابن أنس، وابن جريج، وروح بن القاسم، وابن عيينة، وابن عجلان، والحسن ابن الحُر، وأبو أويس، وغيرهم على اختلاف منهم في الإسناد، واتفاق منهم على المتن، فلم يذكر أحد منهم في حديثه ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾، واتفاقهم على خلاف ما رواه ابن سمعان أولى بالصواب.\nوقد فصل معظم هذِه الطرق التي أشار إليها الدارقطني البيهقي في \"القراءة خلف الإمام\" (ص ٣٠ - ٤٦).\nوقد صح الحديث من طرق أخرى، عن العلاء بن عبد الرَّحْمَن، عن أَبيه -دون ذكر البسملة- رواه سعيد بن منصور في \"سننه\" ٢/ ٥٠٧ (١٦٨). وأَحمد في \"مسنده\" ٢/ ٢٤١، ٢٤٢، (٧٢٩١) والحميدي في \"المسند\" ٢/ ٤٣٠ (٩٧٣، ٩٧٤). وأبو عوانة في \"مسنده\" ٢/ ١٤٠، ١٤١ (٦٠ - ٦٣) والبخاري في \"القراءة خلف الإِمام\" (١٢، ٣٩، ٤٥، ٤٦، ٤٧، ١٧٣) ومسلم كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة. . (٣٩٥) والتِّرمذيّ كتاب تفسير القرآن، سورة الفاتحة (٢٩٥٣)، كتاب الأدب، باب ثواب القرآن (٣٧٨٤)، والنَّسائيّ في \"فضائل القرآن\" (ص ٧٤) وابن خزيمة في \"صحيحه\" ١/ ٢٤٨ (٤٩٠) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٩٦ (١٧٨٨، ١٧٨٩، ١٧٩٤، ١٧٩٥)، والطحاوي في \"شرح معاني الآثار\" ١/ ٢١٦ وفي \"شرح مشكل الآثار\" ٢/ ٣ والبيهقي في \"القراءة خلف الإِمام\" (ص ٣٠ - ٤٦).\nوسيأتي جزء منه.","vol":"2","page":336},{"text":"[١٦٦] وأخبرنا علي بن محمَّد بن الحسن المقرئ (١)، حَدَّثَنَا أبو بكر محمَّد بن أَحْمد العطار (٢) قال: نا محمَّد بن بكر البَصْرِيّ (٣) حَدَّثَنَا محمَّد بن عليّ الجوهري (٤) ثنا الحسين بن الفضل القُرشيّ (٥) قال: نا إسماعيل بن يحيى التَّيْميّ (٦) قال: نا سفيان الثَّوريّ (٧)، عن محمَّد بن عمرو (٨)،\n_________\n(١) الخبازي، الكبير، إمام، ثِقَة.\n(٢) في (ت): الصفَّار. وفي (ش): القصَّار. ولم أجده.\n(٣) أبو بكر محمَّد بن بكر بن محمَّد بن عبد الرَّزّاق بن دَاسة البَصْرِيّ التمَّار. الشيخ، الثقة، العالم، راوي \"سنن أبي داود\". تُوفِّي سنة (٣٤٦ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٥/ ٥٣٨، \"العبر\" للذهبي ٢/ ٧٤، \"شذرات الذهب\" لابن العماد ٢/ ٣٧٣.\n(٤) لم أجده.\n(٥) الحسين بن الفضل البَجَليّ: ذكره الذهبي في \"الميزان\" ورد عليه ابن حجر في \"لسان الميزان\" وعاب عليه ذكره في كتابه.\n(٦) الوضاع الكذاب.\n(٧) الإمام، الحجة.\n(٨) محمَّد بن عمرو بن علقمة بن وقَّاص الليثيّ، المدنِيُّ، أبو الحسن صاحب أبي سلمة بن عبد الرَّحْمَن وراويته.\nقال النَّسائيّ وغيره: ليس به بأس. وقال أبو حاتم: صالح الحديث.\nوسئل يحيى بن سعيد عنه فقال للسائل: تريد العفو أو نشدّد؟ قال: بل شدد. قال: ليس ممن تريد.\nوقال الجوزجاني: ليس بالقوي، وهو ممن يُشتهى حديثه. وقال ابن عدي: روى عنه مالك في \"الموطأ\" وأرجو أنَّه لا بأس به. وذكره ابن حبان في \"الثِّقات\". وقال: يخطئ. وقال ابن سعد: كان كثير الحديث، يُستضعف. ووثَّقه ابن معين. وروى عنه البُخَارِيّ مقرونًا بآخر، وروى له مسلم متابعة. =","vol":"2","page":337},{"text":"عن أبي سلمة (١)، عن أبي هريرة - ﵁ - قال: كنت مع النَّبِيّ - ﷺ - في المسجد والنبي - ﷺ - يحدِّث أصحابه، إذ دخل رجلٌ يصلي، فافتتح الصلاة وتعوَّذ، ثم قال: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ فسمع النَّبِيّ - ﷺ - صوته (٢)، فقال له: \"يَا رجل قطعت على نفسك الصلاة، أما علمت أنَّ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ من الحمد، فمن تركها فقد ترك آية منها، ومن ترك آية منها فقد قطع عليه صلاته، لا تجوز الصلاة إلَّا بفاتحة الكتاب، فمن ترك آيةً منها (٣) بطلت صلاتُه\" (٤).\n_________\n= قال الذهبي في \"سير أعلام النبلاء\": حديثه في عداد الحسن. وقال في \"ميزان الاعتدال\": شيخ مشهور، حسن الحديث. وقال ابن حجر: صدوق له أوهام. مات سنة (١٤٥ هـ) على الصحيح.\n\"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٥٣٣، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٠، \"الكامل\" لابن عدي ٦/ ٢٢٤، \"الثِّقات\" لابن حبان ٧/ ٣٧٧، \"تهذيب الكمال\" للمزي ٢٦/ ٢١٢، \"الكاشف\" للذهبي ٢/ ٢٠٧، \"سير أعلام النبلاء\" للذهبي ٦/ ١٣٦، \"ميزان الاعتدال\" للذهبي ٣/ ٦٧٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٦٢، \"تقريب التهذيب\" لابن حجر (٦٢٢٨).\n(١) أبو سلمة بن عبد الرَّحْمَن بن عوف الزُّهْرِيّ، المدنِيُّ. قيل: اسمه عبد الله، وقيل: إسماعيل. ثِقَة مكثر. مات سنة (٩٤ هـ).\n\"تهذيب التهذيب\" لابن حجر ٤/ ٥٣١، \"تقريب التهذيب\" لابن حجر (٨٢٠٢).\n(٢) من (ت).\n(٣) من (ت) وفي بقية النسخ (منه). وكذلك في الموضعين قبله.\n(٤) [١٦٦] الحكم على الإسناد:\nإسناده موضوع، وعلته إسماعيل التَّيْميّ، والله أعلم.\nذكره السيوطي في \"الدر المنثور\" ١/ ٢٧ وعزاه إلى المصنِّف.","vol":"2","page":338},{"text":"[١٦٧] وأخبرنا أبو الحسين (علي بن محمَّد) (١) الجرجاني (٢) قال: نا أبو بكر أَحْمد بن إبراهيم الإسماعيلي (٣) قال: نا أبو بكر مُحَمَّد بن عمير بن هشام (٤)،\n_________\n(١) في (ش)، (ت): محمَّد بن عليّ، وهو خطأ.\n(٢) علي بن محمَّد بن الحسن بن محمَّد أبو الحسين الخبَّازي الجرجاني، ثِقَة.\n(٣) أبو بكر أَحْمد بن إبراهيم بن إسماعيل بن العباس الجُرجاني، الإسماعيلي، الشَّافعيّ، الإمام.\nقال الحاكم: كان الإسماعيلي واحد عصره، وشيخ المحدثين والفقهاء، وأجلِّهم في الرئاسة والمروءة والسخاء، ولا خلاف بين العلماء من الفريقين وعقلائهم في أبي بكر.\nوقال الذهبي: الإِمام، الحافظ، الحجة، الفقيه، صاحب الصحيح، وشيخ الشافعية، صنف تصانيف تشهد له بالإمامة في الفقه والحديث، منها \"مسند عمر\" و\"المستخرج على الصحيح\" و\"معجمه\". تُوفِّي سنة (٣٧١ هـ) عن أربع وتسعين سنة. \"تاريخ جرجان\" للسهمي (ص ١٠٨)، \"تذكرة الحفاظ\" للذهبي ٣/ ٩٤٧، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٧.\n(٤) محمَّد بن عمير بن هشام أبو بكر الرَّازيّ الحافظ المعروف بالقماطري.\nسمع: أَبا هبيرة محمَّد بن الوليد، وإسماعيل بن محمَّد بن قيراط، وأبا زيد يحيى ابن أَيُّوب الكلبي، ويونس بن عبد الأعلى وغيرهم.\nروى عنه: أبو بكر أَحْمد بن إبراهيم الإسماعيلي، وأبو العباس السياري، وأبو الفضل محمَّد بن أَحْمد السلمي الحاكم الوزير، وأبو عبد الله محمَّد بن يعقوب، وغيرهم.\nقال الإسماعيلي: الحافظ الصدوق، وربما قال: الثقة المأمون.\nتُوفِّي سنة (٢٩٤ هـ).\n\"تالي تلخيص المتشابه\" للخطيب ٢/ ٥٠٥، \"تاريخ دمشق\" لابن عساكر ٥٥/ ٤٣، \"تاريخ الإِسلام\" للذهبي ٢٢/ ٢٨٧.","vol":"2","page":339},{"text":"قال: نا محمَّد بن موسى (١) قال: نا غانم بن الحسن (٢) قال: نا سليم ابن مسلم المكيّ (٣)، عن نافع (٤)،\n_________\n(١) محمَّد بن يونس بن موسى بن سليمان القُرشيّ الكديمي، أبو العباس السامي، البَصْرِيّ.\nروى عن: إبراهيم بن عبد الرَّحْمَن بن مهدي وأزهر بن سعد السمان وإسماعيل بن نصر العبدي وبشر بن عمر الزهراني.\nروى عنه: أبو داود فيما قيل، وأبو بكر أَحْمد بن جعفر بن حمدان بن مالك القطيعي، وهو آخر من روى عنه، وأَحمد بن سلمان النجاد.\nقال عنه أَحْمد بن حنبل: حسن الحديث حسن المعرفة، ما وجد عليه إلَّا صحبته لسليمان الشاذكوني، قال الدارقطني: كان الكديمي يتهم بوضع الحديث. تُوفِّي سنة (٢٨٦ هـ).\n\"تهذيب الكمال\" للمزي ٢٧/ ٦٧، \"تقريب التهذيب\" لابن حجر (٦٤١٩).\n(٢) لم أجده.\n(٣) سليم بن مسلم المكيّ الخشاب.\nروى عن: النضر بن عربي، وابن أبي ليلى، وابن جريج، ويونس بن يزيد الأيلي، وموسى بن عبيدة، وغيرهم.\nروى عنه: يحيى بن حكيم المقدم، وإسحاق ابن راهويه، ومحمَّد بن مهران الجمال، ويعقوب بن كاسب، وجعفر بن مهران، والمسيب بن واضح، وغيرهم قال ابن معين: جهمي خبيث. وقال النَّسائيّ: متروك الحديث. وقال أَحْمد: لا يساوي حديثه شيئًا، وقال ابن حبان: يروي عن الثِّقات \"الموضوعات\" الذي يتخايل إلى المستمع لها -وإن لم يكن الحديث صناعته- أنها موضوعة.\n\"المجروحين\" لابن حبان ١/ ٣٥٠، \"الكامل\" لابن عدي ٤/ ٢٦٨، ٣٣٧، \"لسان الميزان\" للذهبي ٣/ ٤١٠، ٤٢٢.\n(٤) نافع بن عمر بن عبد الله بن جَميل الجُمحي المكيّ، ثِقَة، ثبت. مات سنة (١٦٩ هـ). \"تهذيب الكمال\" للمزي ٢٩/ ٢٨٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٠٨، \"تقريب التهذيب\" لابن حجر (٧١٣٠).","vol":"2","page":340},{"text":"عن ابن أبي مليكة (١)، عن طلحة بن عبيد الله (٢) - ﵁ - قال: قال رسول الله - ﷺ -: \"من ترك ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ فقد ترك آية من كتاب الله ﷿\". وقد عدّ فيما عدّ (في أم الكتاب) (٣) (٤).\n\nوأما الإجماع:\n[١٦٨] فأخبرنا أبو محمَّد عبد الله بن حامد الوزان (٥) قال: أنا أبو بكر أَحْمد بن إسحاق الصِّبْغي (٦)، قال: نا عبد الله بن محمَّد (٧) قال: نا محمَّد بن يحيى (٨) قال:\n_________\n(١) ثِقَة، فقيه.\n(٢) طلحة بن عبيد الله بن عثمان بن عمرو بن كعب بن سعد بن تيم بن مرة التَّيْميّ، أبو محمَّد المدنِيُّ وهو المسمى: طلحة الفيَّاض، أحد العشرة، استشهد يوم الجمل سنة ست وثلاثين، وهو ابن ثلاث وستين.\n\"الاستيعاب\" لابن عبد البر ٢/ ٣١٦، \"أسد الغابة\" لابن الأثير ٣/ ٨٨، \"الإصابة\" لابن حجر ٣/ ٤٣٠، \"تقريب التهذيب\" لابن حجر (٣٠٤٤).\n(٣) في (ت): من أم القرآن. وفي (ش): فيما عدَّ أم القرآن.\n(٤) [١٦٧] الحكم على الإسناد:\nإسناده ضعيف، فيه سليمان بن مسلم، متروك.\nذكره السيوطي في \"الدر المنثور\" ١/ ٢٧ عن طلحة مرفوعًا دون قوله: (قد عدَّ. .)، وعزاه إلى الثعلبي وحده.\n(٥) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٦) أبو بكر الصبغي، لم يذكر بجرح أو تعديل.\n(٧) أبو محمَّد بن الشرقي، سماعاته صحيحة من مثل الذُّهليّ وطبقته ولكن تكلموا فيه لإدمانه شرب المسكر.\n(٨) محمَّد بن يحيى بن عبد الله بن خالد بن فارس بن ذُؤيب الذُّهليّ، أبو عبد الله النَّيْسَابُورِيّ، الزُّهْرِيّ. ثِقَة، حافظ، جليل. مات سنة (٢٥٨ هـ) على الصحيح. =","vol":"2","page":341},{"text":"حَدَّثَنَا علي بن المدينيّ (١)، قال: نا عبد الوهَّاب بن عبد المجيد (٢) قال: نا عبد الله بن عثمان (٣)،\n_________\n= \"تهذيب الكمال\" للمزي ٢٦/ ٦١٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٢٨، \"تقريب التهذيب\" لابن حجر (٦٤٢٧).\n(١) علي بن عبد الله بن جعفر بن نَجيح السعدي مولاهم، أبو الحسن، ابن المدينيّ، البَصْرِيّ.\nثِقَة، ثبت، إمام، أعلم أهل عصره بالحديث وعِلَلِه، حتَّى قال البُخَارِيّ: ما استصغرت نفسي إلَّا عند علي بن المدينيّ. وقال فيه شيخه ابن عيينة: كنت أتعلم منه أكثر مما يتعلم مني.\nوقال النَّسائيّ: كأنَّ الله خلقه للحديث، عابوا عليه إجابته في المحنة، لكنه تنصَّل وتاب، واعتذر بأنه كان خاف على نفسه. مات سنة (٢٣٤ هـ) على الصحيح.\n\"تهذيب الكمال\" للمزي ٢١/ ٥، \"تهذيب التهذيب\" لابن حجر ٣/ ١٧٦، \"تقريب التهذيب\" لابن حجر (٤٧٩٤).\n(٢) عبد الوهَّاب بن عبد المجيد بن الصَّلت الثَّقَفيّ، أبو محمَّد البَصْرِيّ، ثِقَة، تغيَّر قبل موته بثلاث سنين. مات سنة (١٩٤ هـ) عن نحو ثمانين سنة.\n\"تهذيب الكمال\" للمزي ١٨/ ٥٠٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٣٨، \"تقريب التهذيب\" لابن حجر (٤٢٨٩).\n(٣) عبد الله بن عثمان بن خُثيم القاري، المكيّ، أبو عثمان.\nوثَّقه: ابن معين، والعجلي، والنَّسائيّ، وابن سعد. وقال أبو حاتم: ما به بأس، صالح الحديث. وقال النَّسائيّ: ليس بالقوي. وقال الدُّوريّ عن ابن معين: أحاديثه ليست بالقوية. وقال ابن عدي: أحاديثه أحاديث حسان مما يجب أن يكتب. وقال ابن المدينيّ: منكر الحديث. وقال ابن حجر: صدوق. مات سنة (١٣٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١١١، \"معرفة الثِّقات\" للعجلي (٩٣١)، \"الكامل\" لابن عدي ٤/ ٦١، \"ميزان الاعتدال\" للذهبي ٢/ ٤٥٩، \"الكاشف\" للذهبي ١/ ٥٧٢، \"تقريب التهذيب\" لابن حجر (٣٤٨٩).","vol":"2","page":342},{"text":"عن إسماعيل بن عبيد بن رفاعة (١) أن معاوية بن أبي سفيان (٢) قدم المدينة فصلَّى بالنَّاس صلاة يجهر فيها، وإنه قرأ أمّ القرآن ولم يقرأ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ فلما قضى صلاته ناداه (٣) المهاجرون والأَنْصار من كلِّ ناحية: أنسيتَ (٤)؟ أين ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ حين استفتحت القرآن؟ فعاد لهم معاوية، فقرأ: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ (٥).\n_________\n(١) إسماعيل بن عبيد -ويقال ابن عبد الله- بن رفاعة بن رافع بن مالك بن العجلان الزُّرَقي.\nذكره ابن حبان في \"الثِّقات\"، وذكر الذهبي في \"ميزان الاعتدال\" حديثه الذي رواه، عن أَبيه، عن جده: \"إن التجار يبعثون فجارًا إلَّا من اتقى الله وبر\". ثم قال الذهبي: ما علمتُ روى عنه سوى عبد الله بن عثمان بن خثيم، ولكن صحح هذا التِّرْمِذِيّ. وقال في \"الكاشف\": مقبول، لم يترك. وقال ابن حجر: مقبول.\n\"الثِّقات\" لابن حبان ٦/ ٢٨، \"ميزان الاعتدال\" للذهبي ١/ ٢٣٨، \"الكاشف\" للذهبي ١/ ٢٤٨، \"تهذيب التهذيب\" لابن حجر ١/ ١٦١، \"تقريب التهذيب\" لابن حجر (٤٧١).\n(٢) معاوية بن أبي سفيان صخر بن حرب بن أمية الأُموي، أبو عبد الرَّحْمَن، الخليفة، صحابي، أسلم قبل الفتح، وكتب الوحي، ومات - ﵁ - في رجب سنة (٦٠ هـ)، وقد قارب الثمانين.\n\"الاستيعاب\" لابن عبد البر ٣/ ٤٧٠، \"أسد الغابة\" لابن الأثير ٥/ ٢٠١، \"الإصابة\" لابن حجر ٦/ ١٢٠، \"تقريب التهذيب\" لابن حجر (٦٨٠٦).\n(٣) في (ت): نادى.\n(٤) في (ت): أسرقت أم نسيت. وفي (ش): أسرقت.\n(٥) [١٦٨] الحكم على الإسناد:\nفي إسناده إسماعيل بن عبيد مقبول. وفيه انقطاع بينه وبين معاوية. وقد ورد =","vol":"2","page":343},{"text":"فهذا في الفاتحة، فأما في غيرها من السور:\n[١٦٩] فأخبرنا أبو القاسم الحبيبي (١) قال: نا أبو العباس الأصم (٢)، قال: نا الرَّبيع بن سليمان (٣) (٤) قال: نا الشَّافعيّ (٥) قال: نا عبد المجيد بن عبد العزيز (٦)،\n_________\n= موصولًا عند غير المصنف، كما سيأتي في التخريج.\nالتخريج: رواه البيهقي في \"السنن الكبرى\" ١/ ٤٩ من طريق عبد الله بن عثمان بن خثيم به نحوه. ثم قال: وبإسناده أنبأ يحيى بن سليم، عن عبد الله بن عثمان بن خثيم، عن إسماعيل بن عبيد بن رفاعة، عن أَبيه، عن معاوية والمهاجرين والأَنْصار مثله، أو مثل معناه.\nوقد رواه الشَّافعيّ بهذا الإسناد في \"الأم\" ١/ ١١٣.\nقال الشَّافعيّ: وأحسب أن هذا الإسناد أحفظ من الإسناد الأول.\nورواه الدارقطني في \"سننه\" ١/ ٣١١ عن عبد الله بن عثمان بن خثيم، عن إسماعيل بن عبيد بن رفاعة، عن أبيه، عن جده أنَّ معاوية بن أبي سفيان قدم المدينة. . فذكر نحوه.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) ثِقَة.\n(٣) الرَّبيع بن سليمان بن عبد الجبار المرادي، أبو محمَّد المصري، المؤذن، صاحب الشَّافعيّ، ثِقَة. مات سنة (٢٧٠ هـ).\n\"تهذيب الكمال\" للمزي ٩/ ٨٧، \"تهذيب التهذيب\" لابن حجر ١/ ٥٩٣، \"تقريب التهذيب\" لابن حجر (٦٩٠٤).\n(٤) [٢٠/ب].\n(٥) الإِمام المشهور.\n(٦) عبد المجيد بن عبد العزيز بن أبي روّاد -بفتح الراء وتشديد الواو- الأَزدِيّ، مولى المهلب، أبو عبد الحميد المكيّ، مختلف فيه. إلَّا أن العلماء ذكروا أنَّه ثبت في =","vol":"2","page":344},{"text":"عن ابن جريج (١) قال: أخبرني عبد الله (٢) بن عثمان بن خثيم (٣) أن أَبا بكر بن حفص (٤) أخبره أن أنس بن مالك قال: صلى بنا (٥) معاوية بالمدينة صلاةً، فجَهَر فيها بالقراءة وقرأ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ لأم القرآن، ولم يقرأ للسورة (٦) التي بعدها حتَّى\n_________\n= ابن جريج، حيث وثقه أَحْمد، وابن معين، وأبو داود، والنَّسائيّ. وقال ابن أبي مريم عن ابن معين: ثِقَة، كان يروي عن قوم ضعفاء، وكان أعلم النَّاس بحديث ابن جريج، وكان يعلن بالإرجاء.\nوقال النَّسائيّ في رواية: ليس به بأس. وقال أبو حاتم: ليس بالقوي، يكتب حديثه. وقال الدارقطني: لا يحتج به، يعتبر به. ثم ذكر أنَّه ثبت في حديث ابن جريج. وقال أبو أَحْمد الحاكم: ليس بالمتين عندهم. وقال الذهبي في \"ميزان الاعتدال\" صدوق مرجئ كأبيه. وقال ابن حجر: صدوق يخطئ، وكان مرجئًا، أفرط ابن حبان فقال: متروك. مات سنة (٢٠٦ هـ).\n\"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٣٧٠، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٦٤، \"الثِّقات\" لابن حبان ٧/ ١٣٦، \"تهذيب الكمال\" للمزي ٨/ ١٦٩، \"ميزان الاعتدال\" للذهبي ٢/ ٦٤٨، \"الكاشف\" للذهبي ١/ ٦٦٢، \"تهذيب التهذيب\" لابن حجر ١/ ٦٠٥، \"تقريب التهذيب\" لابن حجر (٤١٨٨).\n(١) ثِقَة، فقيه، فاضل، كان يدلس ويرسل.\n(٢) في (ت): عبد الرَّحْمَن. وهو خطأ.\n(٣) عبد الله بن عثمان بن خثيم، صدوق.\n(٤) هو عبد الله بن حفص بن عمر بن سعد بن أبي وقَّاص الزُّهْرِيّ، أبو بكر المدنِيُّ، مشهور بكنيته، ثِقَة، من الخامسة.\n\"تهذيب الكمال\" للمزي ١٤/ ٤٢٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٢٢، \"تقريب التهذيب\" لابن حجر (٣٢٩٥).\n(٥) في (ش): لنا.\n(٦) في (ت): بالسورة. وفي (ن): السورة.","vol":"2","page":345},{"text":"قضى صلاته، فلما سلّم ناداه (١) المهاجرون من كل مكان: يَا معاوية، أسرقت الصلاة أم نسيت؟ فصلى بهم صلاة أخرى، فقرأ فيها للسورة (٢) التي بعدها (٣).\n\nوأما من طريق النظر:\nفإنا قد وجدنا مقاطع القرآن على ضربين: متقاربة، ومتشاكلة (٤)، فالمتشاكلة: نحو ما في سورة القمر، والشمس، وأمثالها، والمتقاربة: مثل ما في سورة ﴿ق وَالْقُرْآنِ الْمَجِيدِ (١)﴾ و﴿هَذَا شَيْءٌ عَجِيبٌ﴾ (٥) وما ضاهاها، ثم نظرنا في قوله\n_________\n(١) في (ت): نادى.\n(٢) في (ت)، (ن): السورة.\n(٣) [١٦٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف، قيل: كذبه الحاكم.\nوالحديث ضعفه من حيث سنده ومتنه عدد من المحققين من أهل العلم، منهم شيخ الإِسلام ابن تيمية والزيلعي، والزبيدي.\nانظر: \"مجموع الفتاوى\" لابن تيمية ٢٢/ ٤٣٠، \"نصب الراية\" للزيلعي ١/ ٣٥٣، \"الرد على من أبي الحق وادعى أن الجهر بالبسملة من سنة سيد الخلق\" للزبيدي (ص ٤٣).\nالتخريج:\nرواه الحاكم في \"المستدرك\" ١/ ٢٣٣ عن أبي العباس الاسم به نحوه. وقال: صحيح على شرط مسلم. ووافقه الذهبي.\nورواه الشَّافعيّ في \"الأم\" ١/ ٢١٢ عن عبد المجيد بن عبد العزيز. . به.\nورواه الدراقطني في \"سننه\" ١/ ٣١١ من طريق الرَّبيع بن سليمان به نحوه.\nقال الدراقطني: كلهم ثقات.\n(٤) في (ت): ومشاكلة.\n(٥) ق: (١، ٢).","vol":"2","page":346},{"text":"﴿عَلَيْهِمْ﴾ فلم يكن من المتشاكلة ولا من المتقاربة، ووجدنا نظم أواخر آي القرآن على حرفين: ميم ونون، أو حرف صحيح قبلها ياء مكسور (١) ما قبلها، أو واو مضموم ما قبلها، أو أَلْف مفتوح ما قبلها، ووجدنا ﴿عَلَيْهِمْ﴾ مخالفًا لنظم الكتاب، هذا ونحن لم نر ﴿غيرِ﴾ مبتدأ آية في كتاب الله تعالى.\nونقول أَيضًا: إن التسمية لا تخلو من أربعة أوجه:\nإما أن تكون مكتوبة للفصل بين السور، أو في أواخر السور، أو في أوائلها، أو حيث نزلت كُتبت، وحيث لم تنزل لم تُكتب. فلو كُتبت للفصل لكُتبت بين الأنفال وبراءة، ولو كُتبت في الابتداء لكُتبت في براءة (٢)، ولو كُتبت في الانتهاء، لكُتبت في آخر ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾ فلما بطلت هذِه الوجوه علمنا (٣) أنها كُتبت حيث نزلت، وحيث لم تنزِل لم تُكتب.\nونقول أَيضًا: إنَّا وجدناهم كتبوا ما كان غير قرآن من عدد الآي والأجزاء بحمرة أو صفرة أو خضرة، وكتبوا التسمية بالسواد، فعلمنا أنها قرآن، وبالله التوفيق.\n_________\n(١) في (ت): مكسورة.\n(٢) [٢١/ أ].\n(٣) في (ت): علمت.","vol":"2","page":347},{"text":"ثم الجهر بها في الصلاة سنة (١):\n_________\n(١) اختلف أهل العلم في الجهر بالبسملة في الصلاة والإسرار بها. وفي المسألة أحاديث كثيرة ذكر جملةً منها المصنف، وقد أرجع ابن رشد في \"بداية المجتهد\" ١/ ٢٤١ الاختلاف في هذِه المسألة إلى سببين:\n١ - الأول: اختلاف هذِه الأحاديث، مما أوجب اختلافهم في قراءة ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ في الصلاة.\n٢ - الثاني: هو اختلافهم هل ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ آية من أم الكتاب وحدها، أو من كل سورة، أم ليست آية لا من أم الكتاب ولا من كل سورة؟ فمن رأى أنها آية من أم الكتاب أوجب قراءتها بوجوب قراءة أم الكتاب عنده في الصلاة، ومن رأى أنَّها آية من أول كل سورة وجب عنده أن يقرأها مع السورة.\nقال ابن رشد: وهذِه المسألة قد كثر الاختلاف فيها، والمسألة محتملة.\nهذا وقد اختلف العلماء في هذِه المسألة على أقوال:\nأ- القول الأول: يسن الجهر بالبسملة في الصلاة الجهرية، والإسرار بها في السرِّية.\nوهو المشهور من مذهب الشَّافعيّ. ونسب لأحمد في رواية له. ولكن قال ابن قدامة: ولا تختلف الرواية عن أَحْمد أنَّ الجهر بها غير مسنون.\nوقال شيخ الإِسلام ابن تيمية: وقد حُكي القول بالجهر عن أَحْمد وغيره، بناءً على إحدى الروايتين عنه، من أنَّها من الفاتحة فيُجهر بها كما يُجهر بسائر الفاتحة، وليس هذا مذهبه، بل يخافت بها عنده.\nانظر: \"الأم\" للشافعي ١/ ١٠٧، \"المهذب\" للشيرازي ١/ ٧٩، \"المغني\" لابن قدامة ٢/ ١٤٩، \"مجموع الفتاوى\" لابن تيمية ٢٢/ ٤٤٢.\nوهذا القول هو الذي أخذ به المصنف هنا وانتصر له كما سيأتي.\nولكن الأدلة التي ساقها مستدلًّا بها على الجهر لم تسلم كلها من الضعف، وهي لا تناهض الأحاديث الصحيحة الثابتة التي تدل على الإسرار وعدم الجهر. كما =","vol":"2","page":348},{"text":"لقول الله تعالى: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ﴾ (١) فأمر الله سبحانه رسول الله - ﷺ - أن يقرأ القرآن بالتسمية، وقال: ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى (١٤) وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى﴾ (٢) فأوجب الفلاح لمن صلى بالتسمية (٣).\n_________\n= سيأتي بيانه.\nب- القول الثاني: أنَّه يُسن الإسرار بالبسملة في الصلاة مطلقًا. وهو قول جمهور أهل العلم من المحدِّثين والفقهاء وغيرهم. ومذهب أبي حنيفة وأصحابه، وأَحمد ابن حنبل، وجماعة من أصحاب الشَّافعيّ.\nانظر: \"سنن التِّرْمِذِيّ\" كتاب الصلاة، باب ما جاء في ترك الجهر بـ: بسم الله الرَّحْمَن الرَّحِيم (٢٤٤)، \"الاستذكار\" لابن عبد البر ٢/ ١٧٧، \"أحكام القرآن\" للجصاص ١/ ٨، ٩، ١٥، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ السرخسي ١/ ١٥، \"فتح القدير\" لابن الهمام ١/ ٢٩١، \"نصب الراية\" للزيلعي ١/ ٣٢٨، \"مسائل الإِمام أَحْمد\" رواية ابنه عبد الله (ص ٧٦)، \"المغني\" لابن قدامة ٢/ ١٤٩، \"مجموع الفتاوى\" لابن تيمية ٢٢/ ٣٥٣، ٤٢٤، ٤٤٢. وسيذكر المصنف الأدلة التي استدل بها أصحاب هذا القول.\nوهذا القول هو الذي يعضده ظاهر الأدلة. وسيأتي التعليق على ذلك في موضعه.\nكما سيأتي التعليق على ردود المصنف على أدلة هذا القول.\nج- وثمة قول ثالث في المسألة وهو: التخيير بين الجهر والإسرار، وهو اختيار ابن حزم.\nانظر: \"المحلى\" لابن حزم ١/ ٢٥١، \"مجموع الفتاوى\" لابن تيمية ٢٢/ ٤٣٦.\n(١) العلق: (١).\n(٢) سورة الأعلى: (١٤، ١٥).\n(٣) هذِه الآيات التي استدل بها المصنف أدلة عامة، ومسألة قراءة البسملة في الصلاة جهرًا أو سرًّا وردت فيها أحاديث بخصوصها، فالذي يُستدل به في هذا المقام هو الأدلة الخاصة بالمسألة.","vol":"2","page":349},{"text":"[١٧٠] أخبرنا أبو القاسم الحسن (١) بن محمَّد بن الحسن بن جعفر ﵀ (٢) -لفظًا- قال: نا أبو صخر محمَّد بن مالك السعدي (٣) بمرو قال: نا عبد الصمد بن الفضل الآمُلي (٤)، قال: نا أَحْمد بن محمَّد بن يحيى بن حمزة الحضرميّ (٥)\n_________\n(١) في (ت): الحسين. وهو خطأ.\n(٢) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٣) محمَّد بن مالك بن الحسن بن مالك، أبو صخر السعدي\nروى عن: أبي رجاء محمَّد بن حمدويه الهورقاني، عن رقاد بن إبراهيم، عن نوح بن أبي مريم، عن يحيى بن سعيد، حديث الأعمال بالنيات، وغير ذلك، وقد ألزق عليه بهذا الإسناد عن نوح بن أبي مريم، عن هشام بن عروة حديث القبض، وقد ألزق أَيضًا ثلاثين حديثًا، وأبو رجاء ورقاد ثقتان، ولم يحدث عنهما بهذا غير أبي صخر هذا. تُوفِّي سنة (٣٥٣ هـ).\nانظر: \"سؤالات حمزة السهمي\" للدارقطني ١/ ٢٦٩ (٣٩٢)، \"تاريخ الإِسلام\" ٢٦/ ٩٥.\n(٤) لم أجده.\n(٥) أبو عبد الله البَتَلْهي -بفتحتين وسكون اللام- نسبةً إلى بيت لهيا من أعمال دمشق بالغوطة. قال أبو أَحْمد الحاكم: فيه نظر. روى عنه أبو الجهم أَحْمد بن الحسين وقال: كان قد كبر، فكان يلقن ما ليس من حديثه فيتلقن. وقال ابن عساكر: وأخبرنا أبو الجهم بأحاديث بواطيل عن أَبيه عن جده عن مشايخ ثقات لا يحتملونها.\nوقال الذهبي في \"ميزان الاعتدال\" له مناكير. . . وحدث عنه أبو الجهم المَشْغَرائِي ببواطيل.\nوذكر ابن حجر في \"اللسان\" أن أَبا عوانة الإسفراييني قال في \"صحيحه\" بعد أن روى عنه -أي عن أَحْمد-: سألني أبو حاتم: ما كتبت بالشَّام -قدمتي الثالثة؟ فأخبرته بكتبي مائة حديث لأحمد بن محمَّد بن يحيى بن حمزة كلها عن أَبيه، =","vol":"2","page":350},{"text":"بغوطة دمشق (١) عن أَبيه (٢) عن جدّه (٣) قال: صليت خلف المهدي أمير المُؤْمنين (٤)، فجهر بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ فقلت: ما\n_________\n= فساءه ذلك وقال: سمعت أن أَحْمد يقول: لم أسمع من أبي شيئًا. فقلت: لا يقول: حَدَّثني أبي، إنما يقول: عن أَبيه، إجازة. تُوفِّي سنة (١٨٩ هـ).\n\"تاريخ دمشق\" لابن عساكر ٥/ ٤٦٦، \"لسان الميزان\" لابن حجر ١/ ٢٩٥.\n(١) الغُوطة: بالضم ثم السكون وطاء مهملة: هي الكورة التي منها دمشق، تحيط بها جبال عالية، ومياهها خارجة من تلك الجبال، وتمد في الغوطة في عدة أنهر، وكلها أشجار وأنهار متصلة.\nقال ياقوت: وهي بالإجماع أنزه بلاد الله وأحسنها منظرًا.\n\"معجم البلدان\" لياقوت ٤/ ٢١٩.\n(٢) محمَّد بن يحيى بن حمزة بن واقد البَتلهي. قاضي دمشق. روى عن أَبيه وجادة. قال ابن حبان في \"الثِّقات\": هو ثِقَة في نفسه، يُتَّقى من حديثه ما رواه عنه أَحْمد بن محمَّد بن يحيى وأخوه عبيد، فإنهما كانا يدخلان عليه كل شيء. قال ابن حجر: وقد تقدم أن محمدًا هذا كان قد اختلط. تُوفِّي سنة (٢٣٢ هـ).\n\"الثِّقات\" لابن حبان ٩/ ٧٤، \"لسان الميزان\" لابن حجر ٥/ ٤٢٢، \"الوافي بالوفيات\" للصفدي ٥/ ١٨٣، \"مختصر تاريخ دمشق\" لابن منظور ٢٣/ ٣٣٤.\n(٣) يحيى بن حمزة بن واقد الحضرميّ، أبو عبد الرَّحْمَن الدِّمشقيّ القاضي، ثِقَة، رمي بالقدر.\nمات سنة (١٨٣ هـ) على الصحيح.\n\"تهذيب الكمال\" للمزي ٣١/ ٢٧٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٤٩، \"تقريب التهذيب\" لابن حجر (٧٥٨٦).\n(٤) المهدي، الخليفة، أبو عبد الله محمَّد بن المنصور أبي جعفر عبد الله بن محمَّد بن علي الهاشمي العباسي.\nقال الذهبي: كان جوادًا ممداحًا معطاء، محبَّبًا إلى الرعية، قصّابًا في الزنادقة، باحثًا عنهم. .\nتُوفِّي سنة (١٦٩ هـ). =","vol":"2","page":351},{"text":"هذِه القراءة يَا أمير المُؤْمنين؟ قال: حَدَّثني أبي (١) عن أَبيه (٢) عن جدي (٣) عبد الله بن عباس أن النَّبِيّ - ﷺ - جهر بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ فقلت: آثرها عنك؟ قال: نعم (٤).\n[١٧١] وحدّثنا (٥) الحسن بن محمَّد بن الحسن (٦) -لفظًا- قال: نا أبو أَحْمد محمَّد بن قريش بن سليمان (٧) بمرو الروذ إملاءً قال: نا\n_________\n= \"تاريخ بغداد\" للخطيب ٥/ ٣٩١، \"سير أعلام النبلاء\" للذهبي ٧/ ٤٠٠، \"شذرات الذهب\" لابن العماد ١/ ٢٦٦.\n(١) الخليفة أبو جعفر المنصور عبد الله بن محمَّد بن عليّ الهاشمي العباسي. تُوفِّي سنة (١٥٨ هـ).\n\"سير أعلام النبلاء\" للذهبي ٧/ ٨٣، \"تاريخ الخلفاء\" للسيوطي (٢٥٩).\n(٢) محمَّد بن عليّ بن عبد الله بن عباس الهاشمي، ثِقَة. لم يثبت سماعه من جده. مات سنة (١٢٤ هـ) أو (١٢٥ هـ).\n\"تهذيب الكمال\" للمزي ٢٦/ ١٥٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٥٣، \"تقريب التهذيب\" لابن حجر (٦١٩٨).\n(٣) من (ت).\n(٤) [١٧٠] الحكم على الإسناد:\nإسناده ضعيف منقطع بين محمَّد بن عليّ وابن جده عباس، وفيه من لم أجده، وأبو صخر السعدي متهم، وشيخ المصنف قيل: كذبه الحاكم. والله أعلم.\nالتخريج:\nرواه الدارقطني في \"السنن\" ١/ ٣٠٣ من طريق أَحْمد بن محمَّد بن يحيى به مثله.\nوأورده ابن حجر في \"التلخيص الحبير\" ١/ ٢٣٥ وسكت عنه.\n(٥) في (ت): وحدثني.\n(٦) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٧) محمَّد بن قريش بن سليمان بن قريش المروروذي، أبو أَحْمد.\nروى عن: عثمان بن سعيد الداركي، ومحمَّد بن مسلمة الواسطي، وأبي =","vol":"2","page":352},{"text":"إسحاق بن إبراهيم بن عبَّاد الدَّبري (١) قال: نا عبد الرَّزّاق (٢)، عن معمر (٣)،\n_________\n= إسماعيل التِّرْمِذِيّ، والحارث بن أبي أسامة، وإسماعيل القاضي، وتمتام، وعبد العزيز بن معاوية القُرشيّ، والكديمي.\nوروى عنه: عبد الله بن روح.\nتُوفِّي بمرو سنة (٣٤١ هـ)\n\"فتح الباب في الكنى والألقاب\" لابن مندة ١/ ٥٩، \"إكمال تهذيب الكمال\" لابن ماكولا ٧/ ١١٦، \"تاريخ الإِسلام\" للذهبي ٢٥/ ٢٥١.\n(١) إسحاق بن إبراهيم بن عبَّاد الصَّنْعانِيّ الدَّبري -بفتح الدال والباء- نسبة إلى (دبَر) من قرى صنعاء اليمن. راوية عبد الرَّزّاق، سمع تصانيفه منه في سنة عشر ومائتين باعتناء أَبيه به، وسماعه صحيح كما قال الذهبي.\nقال الحاكم: سألت الدارقطني عن إسحاق الدَّبري أيدخل في الصحيح؟ قال: إي والله، هو صدوق، ما رأيت فيه خلافًا.\nوقال ابن عدي: استصغر في عبد الرَّزّاق، أحضره أبوه عنده وهو صغير جدًّا، فكان يقول: قرأنا على عبد الرَّزّاق -أي: قرأ غيره وهو يسمع- وحدث عنه بأحاديث منكرة.\nقال الذهبي -معقبًا على ابن عدي- قلت: ساق له ابن عدي حديثًا واحدًا من طريق ابن أنْعُم الإفريقي، يحتمل مثله، فأين المناكير؟ والرجل قد سمع كتبًا، فأداها كما سمعها، ولعل النكارة من شيخه، فإنَّه أضرَّ بأخَرَة، فالله أعلم.\nتُوفِّي إسحاق ﵀ سنة (٢٨٥ هـ) وله تسعون سنة.\n\"الكامل\" لابن عدي ١/ ٣٤٤، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤١٦، \"ميزان الاعتدال\" للذهبي ١/ ١٨١، \"لسان الميزان\" لابن حجر ١/ ٢٤٩، \"لب اللباب\" للسيوطي ١/ ٣١٢.\n(٢) ثِقَة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٣) ثِقَة، ثبت، فاضل، إلَّا أن في روايته فيما حدث به بالبصرة.","vol":"2","page":353},{"text":"عن عمرو بن دينار (١) أنَّ ابن عمر (٢) وابن عباس كانا يجهران بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ (٣).\n[١٧٢] وحدثنا الحسن بن محمَّد (٤) قال: نا العنبري (٥) قال: نا محمَّد بن عبد السلام (٦) قال: نا إسحاق بن إبراهيم (٧) قال: أنا المعتمر بن سليمان (٨)،\n_________\n(١) ثِقَة، ثبت.\n(٢) عبد الله بن عمر بن الخطاب العدوي، أبو عبد الرَّحْمَن، ولد بعد المبعث بيسير، واستُصغر يوم أحد، وهو ابن أربع عشرة سنة، وهو أحد المكثرين من الصَّحَابَة والعبادلة، وكان من أشد النَّاس اتّباعًا للأثر.\nمات سنة (٧٣ هـ) في آخرها، أو أول التي تليها.\n\"الاستيعاب\" لابن عبد البر ٣/ ٨، \"أسد الغابة\" لابن الأثير ٣/ ٣٣٦، \"الإصابة\" لابن حجر ٤/ ١٥٥، \"تقريب التهذيب\" لابن حجر (٣٥١٤).\n(٣) رواه عبد الرَّزّاق في \"المصنف\" ٢/ ٩٢ (٢٦٢٠) عن معمر، عن عمرو بن دينار أنَّ ابن عباس وابن عمر كانا يفتتحان بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾.\n[١٧١] الحكم على الإسناد:\nفي إسناده شيخ المصنف قيل: كذبه الحاكم، وعبد الرَّزّاق الصَّنْعانِيّ: تغيَّر بأخرة، وسماع الدَّبَري منه متأخر، كما في \"الكواكب النيرات في معرفة من اختلط من الرواة الثِّقات\" لابن الكيال (ص ٢٧٣)، والإسناد صحيح من عند عبد الرَّزّاق وقد رواه في كتابه فلا يضر ضعف من قبله كما عند المصنف، والله أعلم.\n(٤) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٥) أبو زكريا العنبري الإِمام، المفسر، الثقة.\n(٦) محمَّد بن عبد السلام الوراق، ثِقَة.\n(٧) إسحاق بن راهويه الإِمام، الثقة، الحافظ، المجتهد.\n(٨) التَّيْميّ، أبو محمَّد البَصْرِيّ، يلقب بالطفيل، ثِقَة، مات سنة (١٨٧ هـ) وقد جاوز الثمانين. =","vol":"2","page":354},{"text":"قال: سمعت ليثًا (١) قال: كان عطاء (٢) وطاوس (٣) ومجاهد (٤) يجهرون بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ (٥).\n[١٧٣] وحدثنا الحسن بن محمَّد (٦) قال: نا أبو بكر أَحْمد بن (عبد الرَّحْمَن) (٧) المروزي قال: نا الحسن بن عليّ بن نصر الطوسي (٨) قال: حَدَّثَنَا أبو حاتم سهل بن محمَّد (٩) قال: نا أبو\n_________\n= \"تهذيب الكمال\" للمزي ٢٨/ ٢٥٠، \"تهذيب التهذيب\" لابن حجر ٤/ ١١٧، \"تقريب التهذيب\" لابن حجر (٦٨٣٣).\n(١) ابن أبي سليم، صدوق اختلط أخيرًا، ولم يتميز حديثه فترك، وأنكروا عليه الجمع بين عطاء وطاوس ومجاهد.\n(٢) عطاء بن أبي رباح، ثِقَة، فقيه، فاضل، لكنه كثير الإرسال.\n(٣) طاوس بن كيسان اليماني، أبو عبد الرَّحْمَن، الحميري مولاهم، الفارسيّ، يقال: اسمه ذكران، وطاوس لقب. وهو ثِقَة، فقيه، فاضل. مات سنة (١٠٦ هـ) وقيل قبل ذلك.\n\"تهذيب الكمال\" للمزي ١٣/ ٣٥٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٣٥، \"تقريب التهذيب\" لابن حجر (٣٠٢٦).\n(٤) مجاهد بن جبر، ثِقَة، إمام.\n(٥) [١٧٢] الحكم على الإسناد:\nإسناده ضعيف، لضعف ليث بن أبي سليم. وأُنكر عليه جمعه بين عطاء وطاوس ومجاهد.\nالتخريج:\nرواه ابن أبي شيبة في \"المصنف\" ٢/ ٣٧١ (٤١٧٢) عن معتمر به.\n(٦) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٧) في (ت): عبد العزيز. وفي (ش): عبد الرَّحِيم. ولم أجده.\n(٨) ثِقَة.\n(٩) أبو حاتم السجستاني صدوق.","vol":"2","page":355},{"text":"عبد الله محمَّد بن عبد الله الخُزَاعِيّ (١)، عن حمَّاد (٢) بن سلمة (٣) عن علي ابن زيد بن جدعان (٤)\n_________\n(١) محمَّد بن عبد الله بن عثمان الخُزَاعِيّ، أبو عبد الله البَصْرِيّ.\nروى عن: جرير بن خازم وحماد بن سلمة وحماد بن زيد وشبيب بن مهران وشبيب بن شيبة ومالك بن أنس ومبارك بن فضالة، وغيرهم.\nروى عنه: أبو داود وإبراهيم بن إسحاق الحربي، وأبو حاتم الرَّازيّ، ويعقوب بن شيبة ويعقوب بن سفيان ومحمَّد بن يحيى الذُّهليّ وأبو زرعة الرَّازيّ وعلى بن عبد العزيز البَغَوِيّ وغيرهم.\nذكره ابن حبان في \"الثِّقات\" ووثقه ابن المدينيّ وأبو حاتم وابن حجر وقال ابن قانع: صالح.\n\"تهذيب الكمال\" ٢٥/ ٥٠٧، \"تهذيب التهذيب\" ٣/ ٦١٠، \"تقريب التهذيب\" (٦٠٣٥).\n(٢) من (ن). وفي بقية النسخ: عمار. والمثبت هو الصواب.\n(٣) حماد بن سلمة بن دينار البَصْرِيّ، أبو سلمة، ثِقَة عابد، أثبت النَّاس في ثابت البناني، وتغيَّر بآخره. مات سنة (١٦٧ هـ).\n\"تهذيب الكمال\" للمزي ٧/ ٢٥٣، \"تهذيب التهذيب\" لابن حجر ١/ ٤٨١، \"تقريب التهذيب\" لابن حجر (١٥٠٧)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثِّقات\" لابن الكيال (ص ٤٦٠).\n(٤) علي بن زيد بن عبد الله بن زهير بن عبد الله بن جدعان التَّيْميّ البَصْرِيّ، أحد علماء التابعين، أصله حجازي، وهو المعروف بعلي بن زيد بن جدعان.\nضعَّفه: أَحْمد، وابن معين، وابن سعد، والنسائي، والدارقطني، والجوزجاني. وقال أبو حاتم: ليس بقوي، يكتب حديثه ولا يحتج به. وقال أبو زرعة: ليس بقوي. وقال التِّرْمِذِيّ: صدوق. وقال ابن عدي: مع ضعفه يكتب حديثه. وقال الذهبي في \"الكاشف\": أحد الحفاظ، وليس بالثبت. وقال في \"سير أعلام النبلاء\": كان من أوعية العلم على تشيع قليل فيه، وسوء حفظ يغضُّه من درجة =","vol":"2","page":356},{"text":"أنَّ العبادلة كانوا يستفتحون القراءة (١) بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ يجهرون بها: عبد الله بن عباس، وعبد الله بن عمر، وعبد الله بن عمرو (٢)، وعبد الله بن الزُّبير (٣) وعبد الله بن صفوان\n_________\n= الإتقان. وقال في \"ديوان الضعفاء\": حسن الحديث، صاحب غرائب، احتج به بعضهم. وقال في \"المغني\": صالح الحديث. وقال ابن حجر: ضعيف. مات سنة (١٣١ هـ). وقيل: قبلها.\n\"الطبقات الكبرى\" لابن سعد ٧/ ٢٥٢، \"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٤١٧، \"تاريخ يحيى بن معين\" رواية الدَّارميّ (٤٧٢)، \"سؤالات ابن الجنيد ليحيى بن معين\" (١٦، ٤٩)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٨٦، \"الكامل\" لابن عدي ٥/ ١٩٥، \"تهذيب الكمال\" للمزي ٢٠/ ٤٣٤، \"الكاشف\" للذهبي ٢/ ٤٠، \"سير أعلام النبلاء\" للذهبي ٥/ ٢٠٦، \"ميزان الاعتدال\" للذهبي ٣/ ١٢٧، \"ديوان الضعفاء\" للذهبي (٢٩٢٦)، \"تهذيب التهذيب\" لابن حجر ٣/ ١٦٢، \"تقريب التهذيب\" لابن حجر (٤٧٦٨).\n(١) في (ت): القرآن.\n(٢) عبد الله بن عمرو بن العاص بن وائل بن هاشم بن سُعيد -بالتصغير- بن سعد بن سهم السهمي، أبو محمَّد، وقيل: أبو عبد الرَّحْمَن، أحد السابقين، المكثرين من الصَّحَابَة، وأحد العبادلة الفقهاء. مات في ذي الحجة ليالي الحرَّة على الأصح، بالطائف على الراجح.\n\"الاستيعاب\" لابن عبد البر ٣/ ٨٦، \"أسد الغابة\" لابن الأثير ٣/ ٣٤٥، \"الإصابة\" لابن حجر ٤/ ١٦٥، \"تقريب التهذيب\" لابن حجر (٣٥٢٣).\n(٣) عبد الله بن الزُّبير بن العوام، القُرشيّ الأسدي، أبو بكر، وأبو خُبيب -بالمعجمة مصغرًا- كان أول مولود في الإِسلام بالمدينة، من المهاجرين، ووُلِّيَ الخلافة تسع سنين، قتل في ذي الحجة سنة (٧٣ هـ).\n\"الاستيعاب\" لابن عبد البر ٣/ ٣٩، \"أسد الغابة\" لابن الأثير ٣/ ٢٤١، \"الإصابة\" لابن حجر ٤/ ٧٧، \"تقريب التهذيب\" لابن حجر (٣٣٣٩).","vol":"2","page":357},{"text":"(وعبد الله بن مسعود) (١) (٢).\n[١٧٤] وحدثنا الحسن بن محمَّد (٣) قال: نا أبو نصر منصور بن عبد الله الأَصْبهانِيّ (٤) قال: نا أبو القاسم الإسكندراني (٥) قال: نا أبو جعفر الملطي (٦)،\n_________\n(١) زيادة من (ش).\n(٢) [١٧٣] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف ابن جُدعان. والله أعلم.\nذكره السيوطي في \"الدر المنثور\" ١/ ٢٧. وعزاه للمصنِّف وحده.\n(٣) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٤) منصور بن عبد الله بن إبراهيم أبو نصر الأَصْبهانِيّ الصوفي.\nروى عن: أبي جعفر سعيد بن تركان الصوفي، ومحمَّد بن داود الدقي، وأبي علي الروذباري، وأَحمد بن محمَّد بن القاسم، وأبي عمران موسى بن عيسى البسطامي المعروف بعمي.\nروى عنه: أبو عبد الرَّحْمَن السلمي، وأبو الفضل أَحْمد بن أبي عمران موسى الصرام الهروي، وأبو سعيد عبد الله بن محمَّد بن عبد الوهَّاب الرَّازيّ الصوفي. \"تاريخ دمشق\" لابن عساكر ٦٠/ ٣٢٠.\n(٥) أبو القاسم الإسكندراني بكر بن محمَّد بن إبراهيم بن الموَّاز.\nذكره ابن حجر ضمن زياداته في \"لسان الميزان\" ٢/ ٥٨ وقال: روى عن أَبيه. قال ابن ماكولا: قيل إنه خلط في سنة (٣٢٦ هـ). قلتُ: نقله ابن ماكولا من كتاب ابن يونس، ولفظه: ذكر أنَّه اختلط. فعزوه إلى ابن يونس أولى. وقال مسلمة بن القاسم: تُوفِّي سنة (٣٢٦ هـ).\n(٦) أبو جعفر الملطي، روى عن علي بن موسى الرضا، روى عنه أبو القاسم الاسكندراني، وقال عبد الغني بن سعيد: ليس في الملطيين ثِقَة.\n\"تاريخ بغداد\" للخطيب ١٢/ ٤٤٦، \"بغية الطلب في تاريخ حلب\" ١٠/ ٤٣٧٨.","vol":"2","page":358},{"text":"عن علي بن موسى الرضا (١) عن أَبيه (٢) عن جعفر بن محمَّد (٣) أنَّه قال: اجتمع آل محمَّد - ﷺ - على الجهر بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ وعلى أن يقضوا ما فاتهم من صلاة الليل بالنهار (٤)، وعلى أن يقولوا في أبي بكر وعمر أحسن القول (٥).\n_________\n(١) علي بن موسى بن جعفر بن محمَّد بن عليّ بن الحسين بن عليّ الهاشمي، يُلّقَّب الرِّضا بكسر الراء وفتح المعجمة.\nقال ابن حبان: علي بن موسى يروي عن أَبيه العجائب، روى عنه أبو الصلت وغيره، كان يهم ويخطئ. وقال ابن طاهر: يأتي عن أَبيه بعجائب.\nقال الذهبي معقبًا: إنما الشأن في ثبوت السند إليه، وإلا فالرجل قد كُذب عليه ووُضع عليه نسخة سائرها الكذب، كما كذب على جده جعفر الصادق. وقال ابن حجر: صدوق، والخلل ممن روى عنه. مات سنة (٢٠٣ هـ).\n\"المجروحين\" لابن حبان ١/ ١٠٦، \"الكاشف\" للذهبي ٢/ ٤٨، \"ميزان الاعتدال\" للذهبي ٣/ ١٥٨، \"تقريب التهذيب\" لابن حجر (٤٨٣٨).\n(٢) هو: موسى بن جعفر بن محمَّد بن عليّ بن الحسين بن عليّ، أبو الحسن، الهاشمي، المعروف بالكاظم.\nقال أبو حاتم: ثِقَة صدوق، إمام من أئمة المسلمين. وقال ابن حجر: صدوق عابد. مات سنة (١٨٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٣٩، \"سير أعلام النبلاء\" للذهبي ٦/ ٢٧٠، \"ميزان الاعتدال\" للذهبي ٤/ ٢٠١، \"الكاشف\" للذهبي ٢/ ٣٠٣، \"تقريب التهذيب\" لابن حجر (٧٠٠٤).\n(٣) جعفر الصادق، صدوق، فقيه، إمام.\n(٤) في (ت): والنهار.\n(٥) [١٧٤] الحكم على الإسناد:\nإسناده ضعيف، لضعف أبي جعفر الملطي، واختلاط أبي القاسم الإسكندراني، لم أجده عند غير المصنف.","vol":"2","page":359},{"text":"[١٧٥] وبهذا الإسناد سُئل الصادق عن الجهر بالتسمية فقال: أحق ما جُهر به، وهي الآية التي ذكر (١) الله تعالى: ﴿وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلَى أَدْبَارِهِمْ نُفُورًا﴾ (٢) (٣).\n[١٧٦] وحدَّثنا الحسن (٤)، قال: نا (أبو محمَّد عبد الله بن محمَّد) (٥) بن موسى بن كعب العدل (٦)، قال: نا الحسن بن أحمد\n_________\n(١) في (ت): ذكرها.\n(٢) الإسراء: (٤٦).\n(٣) [١٧٥] الحكم على الإسناد:\nحكمه حكم ما قبله.\nالتخريج:\nجاء في المطبوع في \"الدر المنثور\" ٤/ ٣٣٨، وأخرج البخاري في \"تاريخه\" عن أبي جعفر الصادق محمَّد بن علي الكاظم أنه قال: لم كتمتم ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ فنعم الاسم والله كتموا، فإن رسول الله - ﷺ - كان إذا دخل منزله اجتمعت عليه قريش، فيجهر بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ ويرفع صوته بها، فتولي قريش فرارًا، فأنزل الله ﴿وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلَى أَدْبَارِهِمْ نُفُورًا﴾.\nذكره السيوطي في \"الدر المنثور\" ٤/ ٣٣٨. وعزاه إلى البخاري في \"التاريخ الكبير\". ولم أجده في ترجمته، بينما في \"كنز العمال\" ٢/ ٤٥٤ - ٤٥٥ (٤٤٨٦) ابن النجار وليس البخاري.\n(٤) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٥) في (ش): أبو عبد الله محمَّد بن عبد الله. .، وهو خطأ.\n(٦) عبد الله بن محمَّد بن موسى الكعبي النيسابوري.\nقال الحاكم: محدِّث كثير الرحلة والسماع، صحيح السماع. وقال الذهبي: المحدِّث العالم الصدوق. توفي سنة (٣٤٩ هـ).\n\"الأنساب\" للسمعاني ٥/ ٨٠، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٣٠.","vol":"2","page":360},{"text":"ابن الليث (١)، قال: نا (٢) يحيى بن المعلى الرازي (٣)، قال: حدثنا أبو نعيم (٤)، عن خالد بن إياس (٥)، عن سعيد بن أبي سعيد المقبري (٦)،\n_________\n(١) الرازي. قال أبو حاتم: ثقة.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢.\n(٢) في (ت): ثني.\n(٣) يحيى بن معلى بن منصور، أبو عوانة الرازي، نزيل بغداد، وثقه الخطيب البغدادي. وقال الذهبي: ثقة محدث. وقال ابن حجر: صدوق، صاحب حديث.\n\"تاريخ بغداد\" للخطيب ٤/ ٢١٢، \"الكاشف\" للذهبي ٢/ ٣٦٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٨٩، \"تقريب التهذيب\" لابن حجر (٧٧٠٠).\n(٤) الفضل بن دكين، ثقة، ثبت.\n(٥) خالد بن إياس -ويقال: إلياس- بن صخر بن أبي الجهم بن حذيفة، أبو الهيثم العدوي المدني، إمام المسجد النبوي. قال أحمد والنسائي: متروك الحديث. وقال ابن معين: ليس بشيء ولا يكتب حديثه.\nوقال أبو حاتم: ضعيف الحديث، منكر الحديث. وقال أبو زرعة: ضعيف، ليس بالقوي، سمعت أبا نعيم يقول: لا يَسْوى حديثُه فِلسَين. وقال البخاري: منكر الحديث، ليس بشيء. وقال الحاكم: روى عن ابن المنكدر وهشام بن عروة والمقبري أحاديث موضوعة. وقال ابن عبد البر: ضعيف عند جميعهم. وقال الذهبي: ضعفوه. وقال ابن حجر: متروك الحديث. من السابعة.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٤٢، \"تاريخ يحيى بن معين\" رواية الدارمي (٢٩٩)، \"الضعفاء الصغير\" للبخاري (١٠١)، \"تاريخ أبي زرعة الرازي\" (٤٧٧، ٦١٣)، \"الضعفاء والمتروكين\" للنسائي (١٧٢)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٢١، \"تهذيب الكمال\" للمزي ٨/ ٢٩، \"الكاشف\" للذهبي ١/ ٣٦٢، \"ميزان الاعتدال\" للذهبي ١/ ٦٢٧، \"تهذيب التهذيب\" لابن حجر ١/ ٥١٤، \"تقريب التهذيب\" لابن حجر (١٦٢٧).\n(٦) أبو سعيد المقبري، ثقة.","vol":"2","page":361},{"text":"عن أبي هريرة قال: قال رسول الله - ﷺ -: \"أتاني جبريل فعلمني الصلاة\". ثم قام رسول الله - ﷺ - فكبَّر فجهر بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ (١).\n[١٧٧] وحدثنا الحسن بن محمَّد (٢)، قال: حدثنا أبو الطيب محمَّد بن أحمد بن حمدون (٣)، ثنا الشرقي (٤)، قال: نا محمَّد بن يحيى (٥)، قال: نا ابن أبي مريم (٦)، عن يحيى بن أيوب (٧)\n_________\n(١) [١٧٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ خالد بن إياس متروك.\nقال أبو الطيب محمَّد شمس الحق في حاشيته على \"السنن\" للدارقطني هذا إسناد ساقط، فإن خالد بن إياس مجمع على ضعفه.\nرواه الدارقطني في \"سننه\" ١/ ٣٠٧ من طريق خالد بن إياس به بنحوه.\n(٢) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٣) صحيح السماع، كثير الكتب وكان يورق.\n(٤) عبد الله بن محمَّد ابن الشرقي، سماعاته صحيحه من مثل الذهلي وطبقته ولكن تكلموا فيه لإدمانه شرب المسكر.\n(٥) الذهلي: ثقة، حافظ، جليل.\n(٦) سعيد بن الحكم بن محمَّد بن سالم بن أبي مريم الجُمَحي بالولاء، أبو محمَّد المصري، ثقة، ثبت، فقيه. مات سنة (٢٢٤ هـ).\n\"تهذيب الكمال\" للمزي ١٠/ ٣٩١، \"تهذيب التهذيب\" لابن حجر ٢/ ١٢، \"تقريب التهذيب\" لابن حجر (٢٢٩٩).\n(٧) الغافقي -بمعجمة وفاء وقاف- أبو العباس المصري.\nقال أحمد: سيئ الحفظ. وقال ابن معين: صالح الحديث. وقال ابن عدي: هو عندي صدوق. وقال أبو حاتم: لا يحتج به.\nوقال النسائي: ليس بالقوي. وقال الدارقطني: في بعض حديثه اضطراب. =","vol":"2","page":362},{"text":"ونافع بن يزيد (١) قالا: نا عُقيل (٢) عن الزهريّ (٣) قال: من سنَّة الصلاة أن يقرأ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ ثم يقرأ بفاتحة الكتاب، ثم يقرأ (٤) ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ ثم يقرأ سورة. وقال: إنَّ أول من ترك ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ عمرو بن سعيد ابن العاص (٥) بالمدينة.\n_________\n= وقال الذهبي في \"الكاشف\": صالح الحديث. وقال ابن حجر: صدوق، ربما أخطأ. مات سنة (١٦٨ هـ).\n\"الكامل\" لابن عدي ٧/ ٢١٤، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٢٧، \"تهذيب الكمال\" للمزي ٣١/ ٢٣٣، \"الكاشف\" للذهبي ٢/ ٣٦٢، \"ميزان الاعتدال\" للذهبي ٤/ ٣٦٢، \"سير أعلام النبلاء\" للذهبي ٨/ ٥، \"تهذيب التهذيب\" ٤/ ٣٤٢، \"تقريب التهذيب\" لابن حجر (٧٥٦١).\n(١) نافع بن يزيد الكَلاعي -بفتح الكاف والسلام الخفيفة- أبو يزيد المصري، يقال: إنه مولى شرحبيل بن حسنة، ثقة، عابد. من السابعة. مات سنة (١٦٨ هـ).\n\"تهذيب التهذيب\" لابن حجر ٤/ ٢١٠، \"تقريب التهذيب\" لابن حجر (٧١٣٤).\n(٢) عُقيل -بالضم- بن خالد بن عَقيل -بالفتح- الأيلي -بفتح الهمزة بعدها تحتانية ساكنة ثم لام- أبو خالد الأموي، مولاهم، ثقة، ثبت، سكن المدينة، ثم الشام ثم مصر، من السادسة. مات سنة (١٤٤ هـ) على الصحيح.\n\"تهذيب التهذيب\" لابن حجر ٣/ ١٣٠، \"تقريب التهذيب\" لابن حجر (٤٦٩٩).\n(٣) محمَّد بن مسلم بن عبيد الله بن عبد الله بن شهاب بن عبد الله بن الحارث بن زهرة ابن كلاب القرشي الزهريّ، وكنيته أبو بكر، الفقيه، الحافظ، متفق على جلالته وإتقانه. مات سنة (١٢٥ هـ). وقيل قبل ذلك بسنة أو سنتين.\n\"تهذيب التهذيب\" لابن حجر ٣/ ٦٩٦، \"تقريب التهذيب\" لابن حجر (٦٣٣٦).\n(٤) ساقطة من (ش) في الموضعين.\n(٥) عمرو بن سعيد بن العاص بن أمية القرشي الأموي، المعروف بالأشدق، تابعي =","vol":"2","page":363},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وَلِي إمرة المدينة لمعاوية ولابنه، قتله عبد الملك بن مروان سنة (٧٠ هـ)، وَهِم من زعم أن له صحبة وإنما لأبيه رؤية، وكان مسرفًا على نفسه، من الثالثة، له في مسلم رواية في حديث واحد.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٣٦، \"سير أعلام النبلاء\" للذهبي ٣/ ٤٤٩، \"تقريب التهذيب\" لابن حجر (٥٠٦٩).\n[١٧٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف قيل كذبه الحاكم.\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ٢/ ٥٠ من طريق ابن أبي مريم به بلفظ: من سنة الصلاة أن يقرأ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، ثم فاتحة الكتاب، ثم ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ ثم يقرأ سورة، فكان ابن شهاب يقرأ أحيانًا سورة مع فاتحة الكتاب، يفتتح كل سورة منها ببِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وكان يقول: أول من قرأ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ سرًّا بالمدينة عمرو بن سعيد بن العاص، وكان رجلًا حَيِيًّا.\nفائدة\nالأحاديث التي ساقها المصنف على الجهر بالبسملة في الصلاة لم تسلم من مقال وضعف. وقد ضعَّف كثير من أهل العلم أحاديث الجهر، وبيَّنوا أنَّها لا تقاوم الأحاديث الصحاح المخرَّجة في كتب السنَّة المشهورة، والتي تدل على استحباب الإسرار بالبسملة في الصلاة، وعدم الجهر بها.\nقال الإِمام أبو الحسن الدراقطني: كل ما رُوي عن النبي - ﷺ - في الجهر فليس بصحيح، وأما عن الصحابة فمنه صحيح ومنه ضعيف. \"التحقيق\" لابن الجوزي ١/ ٣١٣.\nوقال ابن الجوزي -بعد أن ذكر الأحاديث التي استدل بها الشافعية على الجهر وبيَّن ضعفها-: وهذِه الأحاديث في الجملة لا يحسن بمن له علم بالنقل أن يعارض بها الأحاديث الصحاح. . . ويكفي في هجرانها إعراض المصنفين =","vol":"2","page":364},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= للمسانيد والسنن عن جمهورها.\n\"التحقيق\" ١/ ٣١٢.\nوقال ابن قدامة: وسائر أخبار الجهر ضعيفة، فإنَّ رواتها هم رواة الإخفاء، وإسناد الإخفاء صحيح ثابت بغير خلاف فيه، فدل على ضعف رواية الجهر.\nوقال -أيضًا-: وإنَّما أكثر الكذب في أحاديث الجهر؛ لأنَّ الشيعة ترى الجهر، وهم أكذب الطوائف، فوضعوا في ذلك أحاديث لبَّسوا بها على الناس دينهم، ولهذا يوجد في كلام أئمة السنة من الكوفيين كسفيان الثوري أنهم يذكرون من السنة المسح على الخفين، وترك الجهر بالبسملة، كما يذكرون تقديم أبي بكر وعمر، ونحو ذلك؛ لأن هذا من شعار الرافضة، ولهذا ذهب أبو علي بن أبي هريرة أحد الأئمة من أصحاب الشافعي إلى ترك الجهر بها، قال: وإن الجهر بها صار من شعار المخالفين.\n\"الفتاوى\" ٢٢/ ٤٤١، ٤٤٢، ٤٤٣.\nويقول شيخ الإِسلام ابن تيمية: وقد اتفق أهل المعرفة بالحديث على أنه ليس في الجهر بها حديث صريح، ولم يرو أهل السنن المشهورة كأبي داود والترمذي والنسائي شيئًا من ذلك، وإنما يوجد الجهر بها صريحًا في أحاديث موضوعة يرويها الثعلبي والماوردي وأمثالهما في التفسير، أو في بعض كتب الفقهاء الذين لا يميّزون بين الموضوع وغيره. \"مجموع الفتاوى\" ٢٢/ ٤١٥.\nوقال أيضًا: لم يثبت عن النبي - ﷺ - أنه كان يجهر بها، وليس في الصحاح ولا السنن حديث صحيح صريح بالجهر، والأحاديث الصريحة بالجهر كلها ضعيفة، بل موضوعة، ولهذا لما صنَّف الدراقطني في ذلك مصنفًا قيل له: هل في ذلك شيء صحيح؟ فقال: أمَّا عن النبي - ﷺ - فلا، وأما عن الصحابة فمنه صحيح، ومنه ضعيف.\nولو كان النبي - ﷺ - يجهر بها دائمًا لكان الصحابة ينقلون ذلك، ولكان الخلفاء يعلمون ذلك، ولما كان الناس يحتاجون أن يسألوا أنس بن مالك بعد انقضاء عصر الخلفاء، ولما كان الخلفاء الراشدون، ثم خلفاء بني أمية، وبني العباس =","vol":"2","page":365},{"text":"واحتج من أبي إثبات التسمية آية من الفاتحة والجهر بها في الصلاة بما\n[١٧٨] أنا الأستاذ، أنا عبد الله بن حامد الوزان (١)، بقراءتي عليه، أنا محمَّد بن الحسين بن الحسن بن الخليل القطان (٢)، ثنا قطن بن إبراهيم (٣)، نا حفص (٤)،\n_________\n= كلهم متفقين على ترك الجهر، ولما كان أهل المدينة -وهم أعلم أهل المدائن بسنته- ينكرون قراءتها بالكلية سرًّا وجهرًا. \"الفتاوى\" ٢٢/ ٢٧٥.\nوقال ابن القيم -عن أحاديث الجهر- فصحيح تلك الأحاديث غير صريح، وصريحها غير صحيح.\n\"زاد المعاد\" ١/ ٢٠٦.\nوانظر في هذا أيضًا: \"نصب الراية\" ١/ ٣٢٥ - ٣٦٣ حيث أفاض في ذكر كلام أهل العلم في تضعيف الأحاديث والآثار الواردة في الجهر بالبسملة.\nوانظر كذلك كتاب \"الرد على من أبي الحق وادعى أن الجهر بالبسملة من سنة سيد الخلق\" للزبيدي (ص ١٨ - ٥٢).\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) قال عنه الحاكم: الشيخ الصالح.\n(٣) قطن بن إبراهيم بن عيسى بن مسلم القشيري أبو سعيد النيسابوري، والد مسرد بن قطن، صدوق يخطئ، مات سنة (٢٦١ هـ).\n\"الجرح والتعديل\" ٧/ ١٣٨، \"تهذيب الكمال\" ٢٣/ ٦١٠، \"تقريب التهذيب\" (٥٥٥٣).\n(٤) حفص بن عبد الله بن راشد السلمي، أبو عمرو، ويقال: أبو عمرو ويقال: أبو سهل النيسابوري، والد أحمد بن حفص كان كاتبًا لإبراهيم بن طهمان.\nقال النسائي: لا بأس به، وذكره ابن حبان في \"الثقات\"، وقال ابن حجر: صدوق. =","vol":"2","page":366},{"text":"قال: حدثني إبراهيم (١)، عن سعيد بن أبي عروبة (٢)، عن الحجاج بن الحجاج (٣) عن قتادة (٤)، عن أنس بن مالك قال: صليت مع (٥) رسول الله - ﷺ - وأبي بكر وعمر وعثمان، فلم أسمع أحدًا منهم يقرأ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ (٦).\n_________\n= \"الثقات\" لابن حبان ٨/ ١٩٩، \"تهذيب الكمال\" ٧/ ١٨، \"تقريب التهذيب\" (١٤٠٨).\n(١) إبراهيم بن طهمان بن شعبة الخراساني، أبو سعيد الهروى.\nولد بهراة، وسكن نيسابور، وقدم بغداد، وحدث بها، ثم سكن مكة حتى مات بها، ثقة يغرب وتكلم فيه للإرجاء ويقال: رجع عنه.\n\"الكاشف\" للذهبي ١/ ٣٨، \"ميزان الاعتدال\" للذهبي ١/ ٣٨، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٧٨، \"تهذيب التهذيب\" لابن حجر ١/ ١٢٩، \"تقريب التهذيب\" لابن حجر (١٩١)، \"طبقات المفسرين\" للداودي ١/ ١٠.\n(٢) ثقة، حافظ اختلط، لكنه كثير التدليس، واختلط، وهو أثبت الناس في قتادة.\n(٣) حجاج بن حجاج الباهلي البصري، الأحول، ثقة. من السادسة.\n\"تهذيب الكمال\" للمزي ٥/ ٤٣١، \"تهذيب التهذيب\" لابن حجر ١/ ٣٥٧، \"تقريب التهذيب\" لابن حجر (١١٣١).\n(٤) الإِمام، الحافظ، الثقة.\n(٥) في (ت)، (ش): خلف.\n(٦) [١٧٨] الحكم على الإسناد:\nالإسناد فيه قطن بن إبراهيم، صدوق يخطئ شيخ المصنف: لم يُذكر بجرح أو تعديل.\nوالحديث ثابت في الصحيحين وغيرهما من طرق كثيرة عن قتادة، كما سيأتي، والله تعالى أعلم.\nالتخريج:\nرواه أحمد في \"المسند\" ٣/ ١٠١ (١١٩٩١)، وأبو عوانة في \"مسنده\" ١/ ٢٢، =","vol":"2","page":367},{"text":"[١٧٩] وأخبرنا عبد الله بن حامد (١) قال: أنا محمَّد بن إسماعيل\n_________\n= وابن الجارود في \"المنتقى\" (١٨١) صفة صلاة رسول الله - ﷺ -، وابن خزيمة في \"صحيحه\" ١/ ٢٥٦ رقم (٤٩٦) والطحاوي في \"شرح معاني الآثار\" ١/ ٢٠٢ من طرق عن سعيد بن أبي عروبة، عن قتادة، عن أنس أن النبي - ﷺ - وأبا بكر وعمر وعثمان - رضوان الله عليهم - كانوا يفتتحون القراءة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾. وعند بعضهم: فلم يجهروا بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾. بدل: كانوا يفتتحون القراءة. .\nورواه النسائي ٢/ ١٣٤ - ١٣٥ كتاب الافتتاح، ترك الجهر ببِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: من طريق سعيد بن أبي عروبة وشعبة.\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ١٠١ (١٧٩٨) من طريق حُميد وسعيد، عن قتادة.\nولم يذكر هؤلاء أحدًا بين سعيد وقتادة كما روى المصنف، وقد ورد الحديث من طرق أخرى كثيرة عن قتادة:\nفقد رواه البخاري كتاب الأذان، باب ما يقول بعد التكبير (٧٤٣)، ومسلم كتاب الصلاة، باب حجة من قال: لا يجهر بالبسملة (٣٩٩)، وغيرها: من طريق شعبة، عن قتادة، عن أنس.\nورواه الترمذي أبواب الصلاة، باب ما جاء في افتتاح القراءة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ (٢٤٦) وابن خزيمة في \"صحيحه\" ١/ ٢٤٨ (٤٩١) من طريق أبي عوانة، عن قتادة، عن أنس.\nورواه أحمد في \"المسند\" ٣/ ١١٤ (١٢١٣٥) وأبو داود كتاب الصلاة، باب من لم يرَ الجهر بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ (٧٨٢)، والدارمي في \"سننه\" (١٢٧٦) كتاب الصلاة باب كراهية الجهر ببِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ من طريق هشام الدّستوائي، عن قتادة، عن أنس.\nوهناك طرق أخرى أيضًا سيأتي بعضها.\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.","vol":"2","page":368},{"text":"الفارسي (١)، قال: نا يزيد (٢) بن أحمد بن يزيد أبو عمرو (٣)، قال: نا محمَّد بن عثمان (٤)، قال: نا سعيد بن بشير (٥)،\n_________\n(١) محمَّد بن إسماعيل بن إسحاق بن بحر، أبو عبد الله الفارسي، كان يتفقَّه على مذهب الشافعي.\nقال الخطيب: روى عنه أبو الحسن الدارقطني فأكثر، وكان ثقة، ثبتًا، فاضلًا. توفي سنة (٣٣٥ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ٥٠.\n(٢) في (ش)، (ت): زيد.\n(٣) يزيد بن أحمد بن يزيد بن عبد الله أبو عمرو السلمي، مولى نصر بن الحجاج بن علاط.\nروى عن: أبي مسهر، وأبي المغيرة محمَّد بن المغيرة بن إسماعيل بن أيوب المدني، وأبي الجماهر التنوخي، وغيرهم.\nروى عنه: أبو القاسم بن أبي العقب، وأبو الميمون بن راشد، ومحمد بن إسماعيل الفارسي، ومحمد بن يوسف بن بشر، وغيرهم.\nوثقه ابن حبان، توفي سنة (٢٨٢ هـ).\n\"الثقات\" لابن حبان ٩/ ١٧٨، \"تاريخ دمشق\" لابن عساكر ٦٥/ ٧١.\n(٤) محمَّد بن عثمان التنوخي، أبو الجُماهر، أو أبو عبد الرحمن، الكَفْرَسُوسِي، ثقة. مات سنة (٢٢٤ هـ).\n\"تهذيب الكمال\" للمزي ٢٦/ ٩٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٤٥، \"تقريب التهذيب\" لابن حجر (٦١٧٥).\n(٥) سعيد بن بشير الأزدي مولاهم أبو عبد الرحمن، أو أبو سلمة، الشامي، أصله من البصرة، أو واسط. صاحب قتادة. وله تفسير رواه عنه الوليد كما في \"ميزان الاعتدال\"، ضعفه أحمد، وابن معين، وابن المديني، وأبو داود، والنسائي. وقال محمَّد بن عبد الله بن نمير: منكر الحديث ليس بشيء، ليس بقوي الحديث، يروي عن قتادة المنكرات. وقال الساجي: حدَّث عن قتادة بمناكير. وقال ابن =","vol":"2","page":369},{"text":"عن قتادة (١)، عن أنس أن النبي - ﷺ - وأبا بكر وعمر وعثمان كانوا لا يجهرون، ويخفون ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١)﴾ (٢).\nفعلم بهذا الحديث (٣) أنه لم ينف كون (٤) هذِه الآية من جملة السورة، لكنه تعرض لترك الجهر فقط، على أنه أراد بقوله: لا يجهرون. يعني (٥) أنهم لا يبالغون في رفع الصوت، ولم يرد الإسرار\n_________\n= حبان: كان رديء الحفظ، فاحش الخطأ، يروي عن قتادة ما لا يتابع عليه. وقال ابن عدي: له عند أهل دمشق تصانيف، ولا أرى بما يرويه بأسًا، ولعله يهم في الشيء بعد الشيء ويغلط، والغالب على حديثه الاستقامة، والغالب عليه الصدق. وقال الذهبي في \"سير أعلام النبلاء\": الإِمام المحدِّث الصدوق الحافظ. وقال ابن حجر: ضعيف.\nمات سنة (١٦٨ هـ)، أو (١٦٩ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٩٦، \"تاريخ يحيى بن معين\" رواية الدارمي (٤٤، ٤٥، ٢٨١، ٤٠٠)، \"الضعفاء والمتروكين\" للنسائي (٢٦٧)، \"الكامل\" لابن عدي ٣/ ٣٦٩، \"تهذيب الكمال\" للمزي ١٠/ ٣٤٨، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٠٤، \"ميزان الاعتدال\" للذهبي ٢/ ١٢٨، \"الكاشف\" للذهبي ١/ ٤٣٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٨، \"تقريب التهذيب\" لابن حجر (٢٢٨٩).\n(١) قتادة بن دعامة، الإِمام، الحافظ، الثقة.\n(٢) [١٧٩] الحكم على الإسناد:\nضعيف في إسناده: سعيد بن بشير ضعيف يروي عن قتادة المنكرات وهنا يروي عن قتادة والحديث سبق تخريجه في الذي قبله.\n(٣) ساقطة من (ش).\n(٤) ساقطة من (ت).\n(٥) من (ت).","vol":"2","page":370},{"text":"والتخافت (١) وتركها (٢) أصلًا. يدل عليه ما:\n[١٨٠] أخبرنا أبو القاسم الحسن بن محمَّد الحبيبي (٣) بقراءته علينا قال: أنا أبو زكريا يحيى بن محمَّد العنبري (٤)، قال: نا محمَّد ابن عبد السلام الورّاق (٥)، وعبد الله بن محمَّد بن عبد الرحمن (٦) قالا: حدثنا إسحاق بن إبراهيم الحنظلي (٧) قال: أنا يحيى بن آدم (٨) قال: أنا شريك (٩)، عن سالم الأفطس (١٠) (١١)، عن سعيد بن\n_________\n(١) في (ت) زيادة: بها.\n(٢) في (ش): أو تركها.\n(٣) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٤) أبو زكريا العنبري، الإِمام، المفسر، الثقة.\n(٥) ثقة.\n(٦) أبو محمَّد عبد الله بن محمَّد بن عبد الرحمن بن شيرويه بن أسد القرشي المطَّلبي النيسابوري، صاحب التصانيف.\nقال الحاكم: ابن شيرويه الفقيه، أحد كبراء نيسابور، له مصنَّفات كثيرة تدل على عدالته واستقامته، روى عنه حفاظ بلدنا. . . واحتجوا به.\nوقال الذهبي: الإِمام، الحافظ، الفقيه. توفي سنة (٣٠٥ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٤/ ١٦٦، \"تذكرة الحفاظ\" للذهبي ٢/ ٧٠٥، \"طبقات الحفاظ\" للسيوطي (٧٠١).\n(٧) ابن راهويه: الإِمام، الثقة، الحافظ، المجتهد.\n(٨) يحيى بن آدم، ثقة حافظ.\n(٩) شريك بن عبد الله النخعي، صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة.\n(١٠) في (ت): شريك، عن الأعمش، عن سالم الأفطس.\n(١١) سالم بن عجلان الأفطس، الأموي مولاهم، أبو محمَّد الحرَّاني، ثقة، رمي =","vol":"2","page":371},{"text":"جبير (١)، عن ابن عباس قال: كان رسول الله - ﷺ - يجهر بـ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ يمدُّ بها صوته، فكان المشركون يهزءون بمكاء وتصدية (٢)، ويقولون: يذكر إله اليمامة -يعنون مسيلمة- ويسمونه الرحمن، فأنزل الله ﷿: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ فيسمع المشركون فيهزءون. ﴿وَلَا تُخَافِتْ بِهَا﴾ عن أصحابك فلا تسمعهم ﴿وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا﴾ (٣) (٤).\n_________\n= بالإرجاء. قتل صبرًا سنة (١٣٢ هـ).\n\"تهذيب الكمال\" للمزي ١٠/ ١٦٤، \"تهذيب التهذيب\" لابن حجر ١/ ٦٧٩، \"تقريب التهذيب\" لابن حجر (٢١٩٦).\n(١) ثقة، ثبت، فقيه.\n(٢) المُكَاء: الصَّفير. والتَّصديَة: التصفيق. \"تفسير غريب القرآن\" لابن قتيبة (ص ١٥٥).\n(٣) سورة الإسراء: (١١٠).\n(٤) [١٨٠] الحكم على الإسناد:\nفي إسناده شريك النخعي صدوق، يخطئ كثيرًا، تغير حفظه. ولكن الحديث ثابت في الصحيحين وغيرهما من طريق سعيد بن جبير، عن ابن عباس، ولكن ليس فيه تصريح بذكر التسمية.\nالتخريج:\nرواه أحمد في \"المسند\" ١/ ٢٣، ٢١٥ (١٥٥، ١٨٥٣)، والبخاري كتاب التفسير، باب ولا تجهر بصلاتك ولا تخافت بها (٤٧٢٢)، وفي كتاب التوحيد، باب قول الله تعالى: ﴿أَنْزَلَهُ بِعِلْمِهِ وَالْمَلَائِكَةُ يَشْهَدُونَ﴾ وباب قول الله تعالى: ﴿وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (١٣) أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (١٤)﴾، وباب قول النبي - ﷺ -: \"الماهر بالقرآن\" (٧٤٩٠، ٧٥٢٥، ٧٥٤٧) ومسلم كتاب الصلاة، باب التوسط في القراءة في الصلاة (٤٤٦)، والترمذي كتاب التفسير، =","vol":"2","page":372},{"text":"واحتجوا أيضًا بما:\n[١٨١] أخبرنا عبد الله بن حامد الأصبهاني (١) قال: أنا محمَّد بن جعفر المطيري (٢) قال: نا بشر بن مطر (٣)،\n_________\n= سورة بني إسرائيل (٣١٤٦)، والنسائي ١/ ٦٧١ (٣٢٠) كتاب التفسير، سورة بني إسرائيل، وفي ١/ ١٣٣ - ١٣٤ كتاب الافتتاح، قوله ﷿: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾، والطبري في \"جامع البيان\" ١٥/ ١٨٢، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٥٢ (٦٥٦٣). والطبراني في \"الكبير\" ١٢/ ٥٥ (١٢٤٥٤)، والبيهقي في \"سننه\" ٢/ ١٨٤، وفي \"الأسماء والصفات\" ٢/ ١٠ (٥٧٥) والواحدي في \"أسباب النزول\" (ص ٣٠٣) (٥٩٦) وفي \"الوسيط\" ٣/ ١٣٣: من طريق أبي بشر جعفر بن أبي وحشيَّة عن سعيد بن جبير، عن ابن عباس ﵄ في قوله تعالى: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ قال: نزلت ورسول الله - ﷺ - مختفٍ بمكة، كان إذا صلى بأصحابه رفع صوته بالقرآن، فإذا سمع المشركون سبُّوا القرآن ومن أنزله ومن جاء به، فقال الله تعالى لنبيه - ﷺ -: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ أي: بقراءتك، فيسمع المشركون فيسبُّوا القرآن ﴿وَلَا تُخَافِتْ بِهَا﴾ عن أصحابك فلا تُسمعهم، ﴿وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا﴾.\nوليس في هذا اللفظ الذي رواه الأئمة السابقون أن الذي جهر به النبي - ﷺ - ورفع صوته به هو التسمية كما في اللفظ الذي ساقه المصنف.\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو بكر محمَّد بن جعفر بن أحمد بن يزيد المَطيري، ثم البغدادي الصَّيرفي، من أهل مَطيرة سامراء، الإِمام المحدِّث. قال الدارقطني: هو ثقة مأمون. توفي سنة (٣٣٥ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ٤١٥، \"الأنساب\" للسمعاني ٥/ ٣٢٩، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٠١.\n(٣) بشر بن مطر بن ثابت، الدقَّاق الواسطي، أبو أحمد. قال أبو حاتم: صدوق. وقال الدارقطني: ثقة. توفي سنة (٢٥٩ هـ) وقيل (٢٦٢ هـ). =","vol":"2","page":373},{"text":"قال: نا سفيان (١)، عن أيوب (٢)، عن قتادة (٣)، عن أنس أن النبي - ﷺ - وأبا بكر وعمر كانوا يستفتحون القراءة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ (٤).\nوإنما عني بهذا (٥) أنهم كانوا يستفتحون الصلاة (٦) بسورة الحمد، فعبر بهذِه الآية عن جميع السورة، كما تقول: قرأت الحمد لله (٧)\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٦٨، \"تاريخ بغداد\" للخطيب ٧/ ٨٤.\n(١) ابن عيينة، ثقة، حافظ، إمام.\n(٢) أيوب بن أبي تميمة كيسان السختياني -بفتح المهملة بعدها معجمة ثم مثناة ثم تحتانية وبعد الألف نون- العنزي، أبو بكر البصري، ثقة، ثبت، حجة، من كبار الفقهاء العباد. مات سنة (١٣١ هـ).\n\"تهذيب الكمال\" للمزي ٣/ ٤٥٧، \"تهذيب التهذيب\" لابن حجر ١/ ٢٠٠، \"تقريب التهذيب\" لابن حجر (٦١٠).\n(٣) قتادة بن دعامة، الإِمام الحافظ، الثقة.\n(٤) [١٨١] الحكم على الإسناد:\nرجال إسناده ثقات، عدا شيخ المصنف لم يُذكر بجرح أو تعديل. والحديث ثابت في الصحيحين وغيرهما من طرق أخرى عن قتادة -كما سبق تفصيله- في الحديث رقم (١٧٨).\nالتخريج:\nرواه الشافعي في \"مسنده\" ١/ ٧٥، والحميدي في \"مسنده\" ١١/ ٩٩، وأحمد في \"مسنده\" ٣/ ١١١، وابن ماجه كتاب إقامة الصلاة، باب افتتاح القراءة (٨١٣)، وابن الجارود في \"المنتقى\" رقم (١٨٢). والبيهقي في \"السنن الكبرى\" ٢/ ٥١ من طريق سفيان، عن أيوب، عن قتادة، عن أنس به.\n(٥) في (ت): بهذِه.\n(٦) في (ت): القراءة.\n(٧) ساقطة من (ش)، (ت).","vol":"2","page":374},{"text":"والبقرة أي: سورة الحمد لله (١)، وسورة البقرة. على أنَّ الأخبار الصحاح التي رويناها تحكم على هذين الحديثين وأمثالهما، وبالله التوفيق (٢).\n_________\n(١) ساقطة من (ش)، (ت).\n(٢) الأخبار التي رواها المصنف في هذِه المسألة لا تصلح أن تُعارض بها الأحاديث الصحيحة في عدم الجهر كما سبق تفصيله.\nفائدة:\nفي خاتمة الكلام حول الجهر بالبسملة والإسرار بها في الصلاة، أودّ أنْ أنبه إلى أمرين يتعلقان بهذِه المسألة:\n١ - الأول: أنه رغم اختلاف العلماء في ذلك، إلا أنهم أجمعوا كلهم على صحة صلاة من جهر بالبسملة ومن أسرَّ بها. قال ابن كثير ﵀: أجمعوا على صحة صلاة من جهر بالبسملة، ومن أسرَّ بها، ولله الحمد والمنة. \"تفسير القرآن العظيم\" ١/ ١٨٢.\n٢ - الثاني: استحب بعض المحقّقين من أهل العلم والذين يرون الإسرار بالبسملة الجهر بها أحيانًا، إذا كان في ذلك مصلحة راجحة، فقد ذكر شيخ الإِسلام ابن تيمية أنه يجوز الجهر بها؛ لبيان أن قراءتها سنة. وقال ﵀: وكون الجهر بها لا يُشرع بحال -مع أنَّه قد ثبت عن غير واحد من الصحابة- نسبةٌ للصحابة إلى فعل المكروه وإقراره، مع أن الجهر في صلاة المخافتة يُشرع لعارض.\nوقال أيضًا: ومع هذا فالصواب أنَّ ما لا يُجهر به، قد يُشرع الجهر به لمصلحةٍ أحيانًا، لمثل تعليم المأمومين، ويسوغ للمصلين أن يجهروا بالكلمات اليسيرة أحيانًا، ويسوغ أيضًا أن يترك الإنسان الأفضل لتأليف القلوب، واجتماع الكلمة خوفًا من التنفير عما يصلح.\n\"الفتاوى\" ٢٢/ ٤٠٨، ٤٣٦.","vol":"2","page":375},{"text":"<span data-type=\"title\" id=toc-366>٢ </span>- قوله ﷿: ﴿الْحَمْدُ لِلَّهِ﴾:\nهذا ثناء أثنى الله ﷿ به على نفسه تعليمًا منه لخلقه، لفظه خبر ومعناه أمر، تقديره: قولوا الحمد لله (١).\nقال ابن عباس - ﵁ -: يعني: الشكر لله، وهو أن صنع إلى خلقه فحمدوه (٢). والحمد نقيض الذم. وقال ابن الأنباري: هو مقلوب عن المدح، كقولك: جبذ وجذب، وضبّ وبضّ.\nواختلف العلماء في الفرق بين الحمد والشكر، فقال بعضهم: الحمد هو الثناء على الرجل بما فيه من الخصال الحميدة (٣)، تقول: حمدتُ الرجل (٤) إذا أثثيت عليه بكرم، أو حسب، أو علم، أو شجاعة، أو سخاوة، ونحو ذلك، والشكر له الثناء عليه لمعروف أَوْلاكَهُ، فالحمد الثناء عليه بما هو به، والشكر الثناء عليه بما هو منه.\n_________\n(١) \"جامع البيان \" للطبري ١/ ٦٠.\n(٢) ذكره بهذا اللفظ الواحدي في \"البسيط\" ١/ ٢٧٠، \"الوسيط\" ١/ ٦٥ وذُكر كذلك في \"تنوير المقباس\" (ص ٢). وذكره الحيري في \"الكفاية في التفسير\" (ص ١٠) ولم يَعْزه لأحد.\nورواه الطبري في \"جامع البيان\" ١/ ٦٠ (١٥١) وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٤ (٩) عن ابن عباس قال: الحمد لله هو الشكر لله، والإقرار بنعمته وهدايته وابتدائه، وغير ذلك.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٥١، والسيوطي في \"الدر المنثور\" ١/ ٣٤.\n(٣) في (ت): الجميلة.\n(٤) في (ت): فلانًا.","vol":"2","page":376},{"text":"وقد يوضع الحمد موضع الشكر فيقال: حمدته على معروفه عندي، كما يقال: شكرته، ولا يوضع الشكر موضع الحمد، لا يقال: شكرته على علمه وحلمه، فالحمد أتمُّ من الشكر؛ لذلك ذكره الله ﷿ وأمر به.\nفمعنى الآية: الحمد لله على صفاته العُلى وأسمائه الحسنى، وعلى جميل (١) صنعه وإحسانه إلى خلقه (٢).\nوقيل: الحمد باللسان قولًا، قال الله تعالى: ﴿وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا﴾ (٣) وقال: ﴿قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى﴾ (٤). والشكر بالأركان فعلًا، قال الله تعالى: ﴿اعْمَلُوا آلَ دَاوُودَ شُكْرًا﴾ (٥).\nوقيل: الحمد على ما حبا وهو النعماء، والشكر على ما زوى وهو الآلاء (٦).\nوقيل: الحمد على النعماء الظاهرة، والشكر (٧) على النعماء الباطنة، قال الله تعالى: ﴿وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً﴾ (٨).\n_________\n(١) في (ت): جميع.\n(٢) انظر: \"الوسيط\" للواحدي ١/ ٦٥، \"زاد المسير\" لابن الجوزي ١/ ١١، \"معالم التنزيل\" للبغوي ١/ ٥٢، \"لباب التأويل\" للخازن ١/ ٢١.\n(٣) الإسراء: (١١١).\n(٤) النمل: (٥٩).\n(٥) سبأ: (١٣).\n(٦) في (ش): اللأواء.\n(٧) في (ت)، (ش): الحمد لله. . . والشكر لله.\n(٨) لقمان: (٢٠).","vol":"2","page":377},{"text":"وقيل: ﴿الْحَمْدُ لِلَّهِ﴾ ابتداءً، والشكر (١) جزاءً، والله أعلم (٢).\n[١٨٢] حدثنا الحسن بن محمَّد بن جعفر النيسابوري (٣) -لفظًا قال- نا إبراهيم بن محمَّد بن يزيد النسفي (٤) قال: نا محمَّد بن علي الترمذي (٥) قال: نا سليمان بن عباس الهاشمي (٦) قال: نا عبد الرزاق (٧)، عن معمر (٨)، عن قتادة (٩)، عن عبد الله بن عمرو قال: قال رسول الله - ﷺ -: \"الحمد لله (١٠) رأس الشكر، ما شكر الله عَبدٌ لا يحمده\" (١١).\n_________\n(١) في (ت): زيادة: لله.\n(٢) \"معالم التنزيل\" للبغوي ١/ ٥٢، \"زاد المسير\" لابن الجوزي ١/ ١١.\nفائدة: ذكر الخطابي ﵀ أنَّ الشكر على ثلاث منازل: شكر القلب، وشكر اللسان، وشكر العمل.\nانظر تفصيل ذلك في \"غريب الحديث\" ١/ ٣٤٦.\n(٣) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) الحكيم الترمذي قال فيه ابن العديم: لم يكن من أهل الحديث، وملأ كتبه الفظيعة بالأحاديث الموضوعة.\n(٦) لم أجده.\n(٧) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٨) ثقة، ثبت، فاضل.\n(٩) قتادة بن دعامة الإِمام، الحافظ، الثقة، الثبت.\n(١٠) ساقطة من (ن).\n(١١) [١٨٢] الحكم على الإسناد:\nضعيف؛ لانقطاعه بين قتادة وعبد الله بن عمرو.\nقال السيوطي في \"تدريب الراوي\" ١/ ٥١: رواه الخطابي في \"غريب الحديث\" =","vol":"2","page":378},{"text":"[١٨٣] وحدثنا الحسن بن محمَّد (١) قال: أنا أبو العباس أحمد بن هارون الفقيه (٢) قال: نا عبد الله بن محمود السعدي (٣) قال: نا علي بن\n_________\n= والديلمي في \"مسند الفردوس\" بسند رجاله ثقات، لكنه منقطع.\nوقال الألباني في \"ضعيف الجامع الصغير\" ٣/ ١١٣ (٢٧٨٩): إسناده ضعيف.\nالتخريج:\nرواه عبد الرزاق في \"المصنف\" ١٠/ ٤٢٤ (١٩٥٧٤).\nومن طريقه الخطابي في \"غريب الحديث\" ١/ ٣٤٥، والواحدي في \"البسيط\" ١/ ٢٧٦، والبيهقي في \"شعب الإيمان\" ٨/ ٣٤٧ (٤٠٨٥)، وفي \"الآداب\" رقم (٨٨٨) والبغوي في \"شرح السنة\" ٥/ ٥٠ (١٢٧١).\nوأورده الديلمي في \"الفردوس\" ٢/ ١٥٥ (٢٧٨٤)، والسيوطي في \"الجامع الصغير مع الفيض\" ٣/ ٤١٨، وفي \"الدر المنثور\" ١/ ٣٤.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) أحمد بن هارون بن إبراهيم، أبو العباس، الفقيه الحاكم، المعروف بالتَّبان، سكن نيسابور.\nسمع بها: أبا القاسم عبد الرحمن بن رجاء البزديغري، وأبا نصر أحمد ابن محمَّد بن نصر، وأبا الفضل العباس بن حمزة، وغيرهم، وبمرو: يحيى بن سامويه بن عبد الكريم الدهلي، وأقرانه، وبالري: علي بن الحسن بن الجنيد، ومحمد بن أيوب، وأقرانهما، وبالعراق: عبد الله بن أحمد بن حنبل، وأقرانه، وبالحجاز: علي بن عبد العزيز البغوي.\nسمع منه الحاكم، وذكره في \"تاريخ نيسابور\"، وقال: شيخُ أصحاب أبي حنيفة، ومفتيهم في عصره.\nتوفي يوم الأحد، الثاني من رجب، سنة (٣٤٩ هـ) وصلى عليه ابنه أبو صادق. \"الأنساب\" للسمعاني ١/ ٤٤٥، \"تاريخ الإِسلام\" للذهبي ٢٥/ ١٧١، \"الطبقات السنية في تراجم الحنفية\" للتقي الغزي ١/ ١٥٦.\n(٣) ثقة مأمون.","vol":"2","page":379},{"text":"حُجر (١) قال: نا شعيب بن صفوان (٢)، عن مفضَّل بن فُضالة (٣) عن (علي بن زيد) (٤) عن يوسف بن مهران (٥) عن ابن عباس - ﵁ - أنه سئل\n_________\n(١) علي بن حُجر -بضم المهملة وسكون الجيم- بن إياس السعدي المروزي، نزيل بغداد، ثم مرو، ثقة حافظ، مات سنة (٢٤٤ هـ). وقد قارب المائة أو جاوزها. \"تهذيب الكمال\" للمزي ٢٠/ ٣٥٥، \"تهذيب التهذيب\" لابن حجر ٣/ ١٤٨، \"تقريب التهذيب\" لابن حجر (٤٧٣٤).\n(٢) شعيب بن صفوان الثقفي، مقبول.\n(٣) المفضل بن فضالة بن أبي أمية القرشي، أبو مالك البصري، أخو مبارك بن فضالة، مولى آل الخطاب.\nقال ابن معين: ليس بذاك. وقال أبو حاتم: يكتب حديثه. وقال أبو داود: بلغني عن علي أنه قال: في حديثه نكارة. وقال النسائي: ليس بالقوي. وذكره ابن حبان في \"الثقات\". قال ابن حجر: ضعيف. من السابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣١٧، \"الضعفاء والمتروكين\" للنسائي (٥٦٣)، \"الثقات\" لابن حبان (٤٩٦)، \"تهذيب الكمال\" للمزي ٢٨/ ٤١٣، \"ميزان الاعتدال\" للذهبي ٤/ ١٦٩، \"سير أعلام النبلاء\" للذهبي ٨/ ٢٨٠، \"الكاشف\" للذهبي ٢/ ٢٨٩، \"تهذيب التهذيب\" لابن حجر ٤/ ١٤٠، \"تقريب التهذيب\" لابن حجر (٦٩٠٥).\n(٤) في جميع النسخ: (يزيد) والصواب ما أثبتناه وهو علي بن زيد بن جدعان، ضعيف.\n(٥) يوسف بن مهران البصري: وثَّقه أبو زرعة، وابن سعد وقال أحمد: لا يُعرف، ولا أعرف أحدًا روى عنه إلا علي بن زيد. قال ابن حجر: يوسف بن مهران البصري، وليس هو يوسف بن ماهك، ذاك ثقة، وهذا لم يرو عنه إلا ابن جدعان، هو لين الحديث، من الرابعة.\n\"ميزان الاعتدال\" للذهبي ٤/ ٤٧٤، \"الكاشف\" للذهبي ٢/ ٤٠١، \"تهذيب التهذيب\" ٤/ ٤٦١، \"تقريب التهذيب\" لابن حجر (٧٩٤٣).","vol":"2","page":380},{"text":"عن ﴿الْحَمْدُ لِلَّهِ﴾ فقال: كلمة شكر أهل الجنة (١).\nوقد اختلف القُرَّاء في قوله تعالى: ﴿الْحَمْدُ لِلَّهِ﴾.\nفقرأت العامة بضم الدال على الابتداء، وخبره فيما بعد. وقيل: على التقديم والتأخير، أي: لله الحمد (٢).\nوقرأ هارون بن موسى العتكي الأعور (٣) ورُؤبة بن العجَّاج بنصب الدال على الإضمار، أي: أحمد الحمد؛ لأن الحمد مصدر لا يُثَّنى ولا يُجمع (٤).\n_________\n(١) [١٨٣] الحكم على الإسناد:\nإسناده ضعيف، لضعف مفضل بن فضالة، وابن جدعان، وابن مهران. والله أعلم. ولم أجده عند غير المصنف.\n(٢) قال القرطبي: أجمع القراء السبعة وجمهور الناس على رفع الدال من ﴿الْحَمْدُ لِلَّهِ﴾. \"الجامع لأحكام القرآن\" ١/ ١١٨.\nوانظر: \"معاني القرآن\" للأخفش ١/ ٩، \"معاني القراءات\" للأزهري ١/ ١٨، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٦٣.\n(٣) هارون بن موسى أبو عبد الله، ويقال أبو موسى الأعور البصري الأزدي العتكي، مولاهم، علامة صدوق نبيل، له قراءة معروفة. قال أبو حاتم السجستاني: كان أول من سمع بالبصرة وجوه القراءات، وألفها، وتتبع الشاذ منها فبحث عن إسناده هارون بن موسى الأعور، وكان من القراء. قال ابن حجر: ثقة، مقرئ إلا أنه رمي بالقدر. توفي قبل سنة (٢٠٠ هـ).\n\"تاريخ بغداد\" للخطيب ١٤/ ٣، \"غاية النهاية\" لابن الجزري ٢/ ٣٤٨، \"تقريب التهذيب\" (٧٢٤٦).\n(٤) \"شواذ القراءة\" للكرماني (ص ١٤)، \"معاني القرآن\" للفراء ١/ ٣، \"معاني القرآن\" للأخفش ١/ ٩، ١/ ٣٤، \"مختصر شواذ القرآن\" لابن خالويه (ص ١)، \"إتحاف فضلاء البشر\" للدمياطي (٣٦٣).","vol":"2","page":381},{"text":"وقرأ الحسن البصري بكسر الدال، أتبع الكسرة الكسرة (١).\nوقرأ إبراهيم بن أبي عبلة الشامي (٢) بضم الدال واللام، أتبع الضمة الضمة (٣).\nقوله ﷿: ﴿رَبِّ الْعَالَمِينَ﴾ قرأ زيد بن علي (٤): ﴿رَبَّ الْعَالَمِينَ﴾ بالنصب على المدح.\nوقال أبو زيد سعيد بن أوس الأنصاري (٥) على معنى: أحمد الله رب العالمين (٦).\n_________\n(١) \"المحتسب\" لابن جني ١/ ٣٧، \"مختصر شواذ القرآن\" لابن خالويه (ص ١)، \"القراءات الشاذة\" لعبد الفتاح القاضي (ص ٢٤).\n(٢) هو: إبراهيم بن أبي عبْلة واسمه: شِمْر بن يقظان الشامي، يُكنى أبا إسماعيل، من بقايا التابعين، ثقة، كبير، له حروف في القراءات واختيار خالف فيه العامة، في صحة إسنادها إليه نظر. توفي سنة (١٥١ هـ)، وقيل: (١٥٢ هـ) وقيل: (١٥٣ هـ). \"سير أعلام النبلاء\" للذهبي ٦/ ٣٢٣، \"تقريب التهذيب\" لابن حجر (٢١٥)، \"غاية النهاية\" لابن الجزري ١/ ١٩.\n(٣) \"مختصر شواذ القرآن\" لابن خالويه (ص ١)، \"المحتسب\" لابن جني ١/ ٣٧.\n(٤) زيد بن علي بن أحمد بن محمَّد بن عمران بن أبي بلال، أبو القاسم العجلي الكوفي، شيخ العراق، إمام، حاذق، ثقة. توفي سنة (٣٥٨ هـ).\n\"غاية النهاية\" لابن الجزري ١/ ٢٩٨.\n(٥) سعيد بن أوس بن ثابت بن بشير بن أبي زيد، واسمه: ثابت بن زيد بن قيس، أحد الستة الذين جمعوا القرآن على عهد النبي - ﷺ -، أبو زيد الأنصاري النحوي، كان من جلة أصحاب أبي عمرو بن العلاء وكبرائهم، ومن أعيان أهل النحو واللغة والشعر ونبلائهم. مات سنة (٢١٥ هـ) بالبصرة.\n\"غاية النهاية\" لابن الجزري ١/ ٣٠٥، \"طبقات المفسرين\" للداودي ١/ ١٨٦.\n(٦) \"شواذ القراءة\" للكرماني (ص ١٤)، \"البحر المحيط\" لأبي حيان ١/ ١٣١.","vol":"2","page":382},{"text":"وقرأ الباقون: ﴿رَبِّ الْعَالَمِينَ﴾ (بكسر الباء) (١) أي: خالق الخلق أجمعين، وسيدهم ومالكهم، والقائم بأمورهم.\nوالربّ يكون بمعنى السيِّد، قال الله تعالى: ﴿اذْكُرْنِي عِنْدَ رَبِّكَ﴾ (٢) أي: سيدك عند (٣).\nقال الأعشى:\nوأهلكْنَ يومًا ربَّ كِنْدَةَ وَأبنَهُ. . . وَرَبَّ مَعَدٍّ بين خَبْتٍ وعَرْعَر (٤)\nويكون بمعنى المالك (٥). قال النبي - ﷺ - لرجل: \"أَرَبُّ إبلٍ أنت، أم رَبُّ غنم؟ \". فقال: من كلٍّ قد آتاني الله، فأكثر وأطيب (٦).\n_________\n(١) في (ش)، (ت): بالخفض.\n(٢) يوسف: (٤٢).\n(٣) من (ش)، (ت).\nوانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣١١، \"البسيط\" للواحدي ١/ ٢٩٥.\n(٤) نسب المصنف البيت إلى الأعشى، وتبعه على هذا تلميذه الواحدي.\nوالبيت للبيد بن ربيعة، وليس للأعشى -كما نسبه الطبري وغيره- وهو في \"ديوان لبيد\" (ص ٧١). وورد كذلك في \"جامع البيان\" للطبري ١/ ٦٢، \"البسيط\" للواحدي ١/ ٢٩٥.\nوالشاهد قوله: (رب كندة. . . ورب معد) أي: سيدهم.\nوالخبت: المستوي من الأرض. وقد يراد به هنا موضع، وكذا عرعر.\n(٥) \"تفسير غريب القرآن\" لابن قتيبة (ص ١٥)، \"بحر العلوم\" للسمرقندي ١/ ٨٠، \"الوسيط\" للواحدي ١/ ٦٦.\n(٦) أخرج أحمد في \"مسنده\" ٣/ ٤٧٣ (١٥٨٨٧)، وأبو داود كتاب اللباس، باب في غسْل الثوب، (٤٠٦٣)، والترمذي كتاب البر والصلة، باب ما جاء في الإحسان =","vol":"2","page":383},{"text":"وقال طرفة:\nكَقَنْطَرَةِ الرُّومِيِّ أَقْسَمَ رَبُّهَا. . . لَتُكْتَنَفَنْ حتَّى تُشَادَ بِقَرْمَدِ (١)\nوقال النابغة (٢):\n_________\n= والعفو (٢٠٠٦)، والنسائي ٨/ ١٩٦ كتاب الزينة، باب ذكر ما يُستحب من لبس الثياب، وما يُكره منها، والحاكم في \"المستدرك\" ١/ ٢٤، عن أبي الأحوص، عن أبيه قال: أتيت النبي - ﷺ - في ثوب دُونٍ، فقال: \"ألَك مال؟ \" قلت: نعم، قال: \"من أي المال؟ \" قال: قد آتاني الله من الإبل والغنم والخير والرقيق، قال: \"فإذا آتاك الله مالًا فليُرَ أثر نعمة الله عليك وكرامته\".\nقال الحاكم: هذا حديث صحيح الإسناد. ووافقه الذهبي.\nوصححه الألباني في \"صحيح سنن الترمذي\" ٢/ ١٩٤.\n(١) \"ديوان طرفة\" (ص ٩٦). وورد كذلك في \"تهذيب اللغة\" للأزهري ٩/ ٤٠٥، \"لسان العرب\" لابن منظور ١١/ ٣٢٠ (قنطر).\nقال في \"اللسان: القنطرة معروفة: الجسر. وقال الأزهري: هو أَزَجٌ يبنى بالآجر أو بالحجارة على الماء يُعبر عليه. والرومي: ليس شخصًا بالذات، وإنما هو ممثل لجماعة الروم الذين أوجدوا القرمد. لتُكتنفنّ: أي تُحاط ويوضع عليها من جميع جوانبها. والقرمد كل ما طُلي به للزينة كالجص. وهو أيضًا القرميد: حجارة يوقد عليها، حتى إذا نضجت بُني عليها.\nوالشاهد قوله: ربّها: أي مالكها وصاحبها.\n(٢) هو: زياد بن معاوية بن ضباب الذبياني، كنيته أبو أمامة، ويقال: أبو ثمامة، ولقبه النابغة، لقِّب به لنبوغه في الشعر، وإكثاره منه بعد ما طعن في السنن. قال ابن قتيبة: ويقال: كان النابغة أحسنهم ديباجة شعر، وأكثرهم رونق كلام، وأجزلهم بيتًا، كان شعره ليس فيه تكلف، ونبغ بالشعر بعد ما احتنك -أي طعن في السن- وهلك قبل أن يُهْتَر أي: تسقط أسنانه. عدَّه ابن سلام بعد امرئ القيس، وقبل زهير والأعشى. =","vol":"2","page":384},{"text":"فإن تَكُ رَبَّ أَذْوَادٍ بِخزْوى. . . أَصَابوا مِنْ لِقَاحِكَ مَا أَصَابوا (١)\nويكون بمعنى: الصاحب (٢). قال أبو ذؤيب (٣):\nقَدْ نَالَه رَبُّ الكِلابِ بِكَفِّهِ. . . بِيضٌ رِهَابٌ رِيشهنَّ مقَزَّعُ (٤)\nويكون بمعنى المربِّي. تقول العرب: ربَّ يربُّ ربابةً وربوبًا فهو\n_________\n= \"طبقات فحول الشعراء\" لابن سلام ١/ ٥١، \"الشعر والشعراء\" لابن قتيبة (ص ٨٣).\n(١) هكذا ذكره المصنف، وتبعه الواحدي في \"البسيط\" ١/ ٢٩٤. والذي في \"ديوان النابغة\" (ص ١٩).\nفَإِنْ تَكُنِ الفَوَارِسُ يَوْمَ حِسْيٍ. . . أَصَابُوا مِنْ لِقَائِكَ مَا أَصَابُوا\nوالشاهد قوله: ربَّ أذواد. أي: مالكها وصاحبها.\n(٢) ومنه قول الله تعالى: ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ﴾ أي: صاحب العزة. انظر: \"اللباب في تفسير الاستعاذة والبسملة وفاتحة الكتاب\" لسليمان اللاحم (ص ٢٢٦).\n(٣) أبو ذؤيب الهذلي، خويلد بن خالد بن مُحَرِّث بن زُبيد بن مخزوم بن صاهلة بن كاهل بن الحارث بن تميم بن سعد بن هذيل، جاهلي إسلامي.\nقال ابن سلام: كان أبو ذؤيب شاعرًا خجلًا، لا غميزة فيه ولا وهْن. خرج مع عبد الله بن الزبير في مغزى نحو المغرب، فمات، فدلاه عبد الله بن الزبير في حفرته.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ١٣١، \"الشعر والشعراء\" لابن قتيبة (ص ٤٣٥).\n(٤) ذكره أبو حيان في \"البحر المحيط\" ١/ ١٣٠.","vol":"2","page":385},{"text":"ربٌّ، مثلَ: برَّ وطَبَّ (١).\nقال الشاعر:\nيَرُبُّ الذي يَأْتِي مِنَ الخَيْرِ أَنَّهُ. . . إذا فَعَلَ المَعْرُوفَ زَادَ وَتَمَّمَا (٢)\nوقد يكون بمعنى المُصلح للشيء (٣)، قال الشاعر:\nكانوا كسَالِئَةٍ حمقاءَ إذْ حَقَنَتْ. . . سِلاءَهَا في أَدِيمٍ غَيْرِ مَرْبُوبِ (٤)\nأي: غير مصلح.\n_________\n(١) \"البسيط\" للواحدي ١/ ٢٩٣، \"لسان العرب\" لابن منظور ٥/ ٩٩ (ربب).\n(٢) البيت ذكره ابن الأنباري في \"الزاهر\" ٥/ ٥٧٦ بلفظ:\nيربُّ الذي يأتي من العرف أنّه. . . إذا سئل المعروف زاد وتمما\nوذكره -أيضًا- الواحدي في \"الوسيط\" ١/ ٦٦، والسمعاني في \"الأنساب\" ٤/ ٢٢ وابن منظور في \"لسان العرب\" ٥/ ٩٥ (ربب).\nوابن منظور أورده شاهدا على أن الرب بمعنى المصلح.\n(٣) \"جامع البيان\" للطبري ١/ ٦٢.\n(٤) البيت للفرزدق. وهو في \"ديوانه\" ١/ ٢٤، وفي \"جامع البيان\" للطبري ١/ ٦٢.\nفائدة:\nكل هذِه المعاني التي ذكرها المصنف حق بالنسبة له تعالى فهو تعالى مربي الخلق وخالقهم ومالكهم وسيدهم، وهو معبودهم بحق، وهو القيوم على كل شيء ومدبّره ومصلحه، وهو صاحب العزة ﷾.\nانظر: \"جامع البيان\" للطبري ١/ ٦٢، \"المحرر الوجيز\" لابن عطية ١/ ٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١١٩ - ١٢٠، \"اللباب في تفسير الاستعاذة والبسملة وفاتحة الكتاب\" لسليمان اللاحم (ص ٢٢٦).","vol":"2","page":386},{"text":"وقال الحسين بن الفضل: الرب: الثابت من غير إثبات أحد، يقال: ربَّ بالمكان وأربَّ ولبَّ: إذا أقام (١). وفي الحديث: أنَّه كان يتعوَّذ بالله من فقر مُرِبّ أو مُلبّ (٢). وقال الشاعر:\nلَبَّ بأرضٍ ما تَخطَّاهَ الغَنَم (٣)\nوهو الاختيار؛ لأن المتكلمين أجمعوا على أن الله تعالى لم يزل ربًا.\n[١٨٤] وسمعت أبا القاسم بن حبيب (٤) يقول: سمعت أبي (٥) يقول: سُئل أبو بكر محمَّد بن موسى الواسطي (٦) عن معنى الربّ\n_________\n(١) \"الاشتقاق\" لابن دُريد (ص ٥٣٦)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٨١.\n(٢) ذكره ابن الأثير في \"النهاية\" ٢/ ١٨١، وابن منظور في \"لسان العرب\" ٥/ ٩٧ (ربب).\n(٣) ذكره ابن منظور في \"لسان العرب\" ٥/ ٩٧ (ربب)، ولفظه: ربَّ بأرضٍ لا تخطَاها الحُمُر.\nوالشاهد قوله: ربَّ. أي: أقام.\n(٤) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٥) لم أجده.\n(٦) محمَّد بن علي بن سهل أبو بكر المفسر الأنصاري مروزي.\nروى عن: علي بن الجعد، سعيد بن عنترة.\nوعنه: ابن عدي، وأبو بكر الإسماعيلي.\nقال أبو بكر الإسماعيلي: لم يكن بذاك. توفي بمرو سنة (٢٩٦ هـ).\n\"تاريخ جرجان\" للسهمي ١/ ٣٩٦.","vol":"2","page":387},{"text":"فقال: هو الخالق ابتداءً، والمربي غذاءً، والفاطر انتهاءً (١).\nولا يقال للمخلوق: هو الرب، معرفًا بالألف واللام، إنما يقال على الإضافة، هو ربّ كذا؛ لأنه لا يملك الكل غير الله ﷿، والألف واللام يدلان على العموم (٢).\nفأما العَالَمون: فهم (٣) جمع عالَم، لا واحد له من لفظه، كالأنام والرهط والجيش ونحوها (٤).\nواختلفوا في معناه:\n[١٨٥] فأخبرنا أبو القاسم الحسن (٥) بن محمَّد بن الحسن (٦) قال: أنا إسحاق بن سعد (٧) بن الحسن بن سفيان (٨)، عن جده (٩)، عن أبي نصر ليث بن مقاتل (١٠)، عن أبي معاذ الفضل بن خالد (١١)، عن أبي\n_________\n(١) [١٨٤] ذكره النسفي في \"تفسيره\".\n(٢) \"تفسير غريب القرآن\" لابن قتيبة (ص ١٥).\n(٣) في (ن)، (ت): فهو.\n(٤) \"جامع البيان\" للطبري ١/ ٦٢. \"معاني القرآن\" للزجاج ١/ ٤٦.\n(٥) في (ش): الحسين. وهو خطأ.\n(٦) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٧) في (ن): سعيد. وهو خطأ.\n(٨) إسحاق أبو يعقوب الشيباني النسوي، حدّث عن جده. قال الخطيب البغدادي: قال لي التنوخي: إسحاق بن سعد شيخ ثقة. \"تاريخ بغداد\" للخطيب ٦/ ٤٠١.\n(٩) الحسن بن سفيان النسوي، الإِمام، الحافظ، الثقة.\n(١٠) لم يذكر بجرح أو تعديل.\n(١١) المروزي، ذكره ابن حبان في \"الثقات\".","vol":"2","page":388},{"text":"عصمة نوح بن أبي مريم (١)، عن الربيع بن أنس (٢)، عن شهر بن حوشب (٣)، عن أبيّ بن كعب قال: العَالمون هم الملائكة، وهم ثمانية عشر ألف ملَك، منهم أربعة آلاف وخمسمائة ملَك بالمشرق، وأربعة آلاف وخمسمائة ملَك بالمغرب، وأربعة آلاف وخمسمائة ملَك بالكَنَف الثالث من الدنيا، وأربعة آلاف وخمسمائة ملَك بالكنف الرابع من الدنيا، مع كلّ ملَك من الأعوان ما لا يعلم عددهم إلا الله ﷿، ومن ورائهم أرض بيضاء كالرُّخام عرضها مسيرة الشمس أربعون يومًا، طولها لا يعلمه إلا الله ﷿ مملوءة ملائكة، يقال لهم: الروحانيون، لهم زجل (٤) بالتسبيح والتهليل، لو كُشف عن صوت أحدهم لهلك أهل الأرض من قوله (٥) صوته، فهم العالَمون، منتهاهم إلى حملة العرش (٦).\nوقال أبو معاذ النحوي: هم بنو آدم (٧).\n_________\n(١) وضاع.\n(٢) صدوق له أوهام.\n(٣) صدوق كثير الإرسال والأوهام.\n(٤) قال ابن الأثير: وفي حديث الملائكة: لهم زجل بالتسبيح أي: صوتٌ رفيع عالٍ. \"النهاية\" ٢/ ٢٩٧.\n(٥) في (ت) زيادة: عظيم.\n(٦) [١٨٥] الحكم على الإسناد:\nموضوع، وآفته أبو عصمة، كذبوه في الحديث، والله أعلم.\nذكره السيوطي في \"الدر المنثور\" ١/ ٣٧ ونَسَبَهُ للمصنف وحده.\n(٧) ذكره الواحدي في \"الوسيط\" ١/ ٢٩٨ وأبو حيان في \"البحر المحيط\" ١/ ١٣٠.","vol":"2","page":389},{"text":"وقال أبو الهيثم خالد بن يزيد: هم الجن والإنس؛ لقوله تعالى: ﴿لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا﴾ (١). وهو (٢) رواية عطية العوفي وسعيد بن جبير، عن ابن عباس (٣).\nوقال الحسين بن الفضل: العالمون: الناس (٤). واحتجّ بقوله تعالى: ﴿أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَالَمِينَ (١٦٥)﴾ (٥).\n_________\n(١) الفرقان: (١).\n(٢) في (ت): وهي.\n(٣) أخرج الطبري في \"جامع البيان\" ١/ ٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٦ (١٨)، والحاكم ٢/ ٢٥٨ من طريق عطاء بن السائب، عن سعيد ابن جبير، عن ابن عباس في قوله: ﴿رَبِّ الْعَالَمِينَ﴾ قال: الجن والإنس.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٠٨، والسيوطي في \"الدر المنثور\" ١/ ٣٦ وحسَّن إسناده أحمد شاكر.\nورواه الطبري في \"جامع البيان\" عن ابن عباس من طريق عكرمة ١/ ١٤٤ (١٥٧) وصحَّح إسناده أحمد شاكر.\nورواه الطبري في \"جامع البيان\" أيضًا من قول سعيد بن جبير ١/ ٦٣ وحكاه ابن جرير عن عامة المفسرين.\nوذكر الكرماني في \"غرائب التفسير\" ١/ ٩٨ عن عطية العوفي أنه قال: الجن والإنس، لقوله ﴿لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا﴾.\nوورد هذا القول أيضًا عن علي، ومجاهد.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٧، \"الدر المنثور\" للسيوطي ١/ ٣٦.\n(٤) ذكره عنه الواحدي في \"البسيط\" ١/ ٢٩٨، والبغوي في \"معالم التنزيل\" ١/ ٥٢، والكرماني في \"غرائب التفسير\" ١/ ٩٨.\n(٥) الشعراء: ١٦٥.","vol":"2","page":390},{"text":"وقال العجَّاج (١):\nفَخِنْدِفٌ هامةُ هذا العالَمِ (٢)\nوقال الفراء وأبو عبيدة: هو عبارة عن ما (٣) يعقل وهم أربع أمم: الملائكة، والإنس، والجن، والشياطين، لا يقال للبهائم عالم (٤).\nوهو مشتق من العِلْم. قال الشاعر:\nمَا إِنْ [رَأَيْتُ وَلَا] (٥) سمِعـ. . . ـتُ بِمِثْلِهِم في العَالَمِينَا\n_________\n(١) العجَّاج الراجز، عبد الله بن رؤبة، من بني مالك بن سعد بن زيد بن مناة بن تميم، وكان يكنى أبا الشعثاء، والشعثاء ابنته، وكان قد لقي أبا هريرة وسمع منه أحاديث.\n\"طبقات فحول الشعراء\" لابن سلام ٢/ ٧٣٨، \"الشعر والشعراء\" لابن قتيبة (ص ٣٩٢).\n(٢) \"ديوان العجَّاج\" (ص ٢٤٠)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٢٠.\nوهو عجزٌ، صدره:\nمُبارَكٍ للأنبياءِ خأتمِ\nوخندف: أم بني إلياس بن مضر، مدركة وطابخة، وتشعبت منهم قواعد العرب الكبرى.\n(٣) في (ت): عمن.\n(٤) ذكره الواحدي في \"البسيط\" ١/ ٣٩٨، والبغوي في \"معالم التنزيل\" ١/ ٥٢، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٢٠، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٠٨.\n(٥) ما بين الحاصرتين ساقط من جميع النسخ.\nوالتصحيح من \"ديوان لبيد\" (ص ٢١٥).","vol":"2","page":391},{"text":"وقال عبد العزيز بن يحيى الكناني (١): هم من يحتمل (٢) التربية من الخلق.\nوقال عبد الرحمن بن زيد بن أسلم: هم المرتزقون (٣).\nوقال النضر بن شميل: هو (٤) اسم للجمع الكبير.\nوقال ابن الزِّبَعْرى (٥):\nإِنِّي وَجَدْتُكَ يَا مُحَمَّدُ عِصْمَةً. . . للْعَالَمِينَ مِنَ العَذَابِ الكَارِثِ (٦)\nوقال أبو عمرو بن العلاء: هم الرّوحانيون (٧). وهو معنى قول ابن\n_________\n(١) تصحَّف في (ش)، (ت) إلى الكتَّاني. وهو عبد العزيز بن يحيى بن عبد العزيز بن مسلم الكناني، المكي، صاحب كتاب \"الحيدة\" كان يُلقَّب: الغول، بضم المعجمة، صدوق، فاضل. مات سنة (٢٣٠ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ٤٤٩، \"ميزان الاعتدال\" للذهبي ٢/ ٦٣٩، \"تقريب التهذيب\" لابن حجر (٤١٦٠).\n(٢) في (ت): يحمل.\n(٣) ذكره في أبو حيان في \"البحر المحيط\" ١/ ١٣٠. وذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٢٠ عن زيد بن أسلم.\n(٤) في النسخ الأخرى: هم.\n(٥) عبد الله بن الزبعري بن قيس بن عدي بن سعد بن سهم، من شعراء مكة، أسلم ومدح النبي - ﷺ -، واعتذر إليه فأحسن.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٢٣٣.\n(٦) لم أجده.\n(٧) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٢٠، وأبو حيان في \"البحر المحيط\" (١٣٠).","vol":"2","page":392},{"text":"عباس: كل ذي روحٍ دب على وجه الأرض (١).\nوقال سفيان بن عيينة: هو جميع الأشياء المختلفة (٢).\nوقال جعفر بن محمَّد الصادق: العالمون: أهل الجنة وأهل النار (٣).\nوقال الحسن ومجاهد وقتادة: هو عبارة عن جميع المخلوقات (٤). واحتجوا بقوله تعالى: ﴿قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ (٢٣) قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا﴾ (٥) وهو الاختيار، واشتقاقه على هذا القول من العَلَم والعَلامة؛ لظهورهم ولظهور (٦) أثر الصنعة فيهم (٧).\nثم اختلفوا في مبلغ عددهم (٨) وكيفيتهم:\nقال سعيد بن المسيب: لله ﷿ ألف عالَم، منها ستمائة في البحر وأربعمائة في البر (٩).\n_________\n(١) ذكره السمرقندي في \"بحر العلوم\" ١/ ٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٢٠ وهو في \"تنوير المقباس\" (ص ٢).\n(٢) \"تفسير سفيان بن عيينة\" (ص ٢٠٣).\n(٣) ذكره أبو حيان في \"البحر المحيط\" ١/ ١٣٠.\n(٤) ذكره الواحدي في \"البسيط\" ١/ ٢٩٧، والبغوي في \"معالم التنزيل\" ١/ ٥٢.\n(٥) الشعراء: ٢٣، ٢٤.\n(٦) في (ن): وظهور.\n(٧) \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٢١. وهذا القول هو الأظهر في المراد بالعالمين.\n(٨) في (ش)، (ت): العالمين، ومبلغ ساقطة من (ن).\n(٩) ذكره البغوي في \"معالم التنزيل\" ١/ ٥٢ وابن كثير في \"تفسير القرآن العظيم\" =","vol":"2","page":393},{"text":"وقال الضحاك: فيهم (١) ثلاثمائة وستون عالَمًا حفاةً عراة غرلًا (٢) لا يعرفون من خالقهم (٣)، وستون عالَمًا يلبسون الثياب (٤).\nوقال وهب: لله تعالى ثمانية عشر ألف عالَم الدنيا عالَم منها وما العمارة في الخراب إلا كفسطاط في الصحراء (٥).\n_________\n= ١/ ٢٠٩ عن سعيد.\nوورد هذا القول مرفوعًا من حديث جابر بن عبد الله عن عمر ﵄ قال: سمعت رسول الله - ﷺ - يقول: \"خلق الله ألف أمة، ستمائة في البحر، وأربعمائة في البر. . \" الحديث، وفيه قصة.\nرواه ابن عدي في \"الكامل\" ٦/ ٢٢٤٩، وابن حبان في \"المجروحين\" ٢/ ٢٥٦، وأبو الشيخ في \"العظمة\" ٤/ ١٤٢٨ (٩٣٨)، ٥/ ١٧٨٣ (١٢٨٥)، والبيهقي في \"شعب الإيمان\" ٧/ ٢٣٤ (١٠١٣٢، ١٠١٣٥)، والخطيب في \"تاريخ بغداد\" ١/ ٢١٧ من طريق عبيد بن واقد القيسي، عن محمَّد بن عيسى بن كيسان، عن محمَّد بن المنكدر، عن جابر - ﵁ -.\nوذكره الذهبي في \"ميزان الاعتدال\" ٣/ ٩٧٧ في ترجمة محمَّد بن عيسى الهلالي ضمن ما أُنكر عليه.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٣٧ وفي \"اللآلئ المصنوعة\" ١/ ٨١.\nقال ابن حبان: موضوع لا شك فيه.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٦ (١٦) ومن طريقه أبو الشيخ في \"العظمة\" ٤/ ١٤٣٣ (٩٤٥) عن تبيع الحميري بنحو قول ابن المسيب.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٣٧ وتصحَّف عنده إلى تتبع الجهري.\n(١) في (ت)، (ن): منهم.\n(٢) من (ت).\n(٣) في (ش)، (ت): خلقهم.\n(٤) لم أجده.\n(٥) الفُسطاط: بضم الفاء وكسرها، بيت من الشَّعْرِ، والجمع: فساطيط. =","vol":"2","page":394},{"text":"وقال أبو سعيد الخدري: إن لله تعالى أربعين ألف عالَم، الدنيا من شرقها إلى غربها عالَم واحد (١).\nوقال مقاتل بن حيان: العالَمون ثمانون ألف عالَم، أربعون ألفًا في البرّ، وأربعون ألفًا في البحر (٢).\nوقال مقاتل بن سليمان: لو فسّرت العالمين لاحتجتُ إلى ألف جلد، كل جلد ألف ورقة (٣).\nوقال كعب الأحبار (٤):\n_________\n= \"المصباح المنير\" للفيومي (ص ١٨٠).\nوهذا القول ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٢٠، والبغوي في \"معالم التنزيل\" ١/ ٥٢ - ٥٣ عن وهب.\nوورد مثله عن أبي العالية، رواه الطبري في \"جامع البيان\" ١/ ٦٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٥ رقم (١٥). وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢١٠ قائلًا: وهذا كلام غريب يحتاج إلى دليل صحيح. وذكره السيوطي في \"الدر المنثور\" ٤/ ٨٢. ذكر السمرقندي في \"بحر العلوم\" ١/ ٨٠ هذا الأثر مرفوعًا.\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٢٠، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٢١٠.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٢١، والبغوي في \"معالم التنزيل\" ١/ ٥٢.\n(٣) ذكره الكرماني في \"غرائب التفسير\" ١/ ٩٨.\n(٤) هو كعب بن ماتع الحميري اليماني، العلاَّمة الحَبْر، كان يهوديًّا فأسلم بعد وفاة النبي - ﷺ - وقدم المدينة من اليمن في أيام عمر - ﵁ - فجالس أصحاب محمَّد - ﷺ - فكان يحدثهم عن الكتب الإسرائيلية، ويحفظ عجائب، ويأخذ السنن عن =","vol":"2","page":395},{"text":"لا يحصر (١) عدد العالمين أحدٌ إلا الله ﷿ قال الله جل وعزَّ: ﴿وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ﴾ (٢) <span data-type=\"title\" id=toc-367>(٣)</span>.\n\n٣ - ﴿الرَّحْمَنِ الرَّحِيمِ (٣) مَالِكِ يَوْمِ الدِّينِ <span data-type=\"title\" id=toc-368>(٤)﴾:</span>\n\n٤ - اختلف (٤) القَرَأَةُ (٥) فيه على (٦) عشرة أوجه:\n_________\n= الصحابة، وكان حسن الإِسلام، متين الديانة، من نبلاء العلماء. توفي بحمص ذاهبًا للغزو في أواخر خلافة عثمان - ﵁ - وقد زاد على المائة.\n\"سير أعلام النبلاء\" للذهبي ٣/ ٤٨٩، \"تقريب التهذيب\" لابن حجر (٥٦٨٤).\n(١) في النسخ الأخرى: يُحصى.\n(٢) المدبر: (٣١).\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ٥٣، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٢١٠.\nفائدة:\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤١٣ في تفسير \"سورة النمل\" بعد ما أورد طائفة من الأخبار في قصة ملكة سبأ مع سليمان ﵇: والأقرب في مثل هذِه السياقات أنها مُتلقاة عن أهل الكتاب مما وُجد في صحفهم، كروايات كعب ووهب -سامحهم الله تعالى- فيما نقلاه إلى هذِه الأمة من أخبار بني إسرائيل، من الأوابد والغرائب والعجائب، مما كان ومما لم يكن، ومما حُرِّف وبدِّل ونُسخ، وقد أغنانا الله بما هو أصح منه وأنفع وأوضح وأبلغ، ولله الحمد والمنة.\n(٤) في (ش): اختلفت.\n(٥) في (ت): القرَّاء.\n(٦) في (س): من، والمثبت من النسخ الأخرى.","vol":"2","page":396},{"text":"﴿مَالِكِ﴾ بالألف وكسر الكاف على النَّعت (١)، وهي قراءة النبي - ﷺ -، وأبي بكر، وعمر، وعثمان، وعلى وطلحة، والزبير (٢)، وسعد (٣)، وعبد الرحمن بن عوف (٤)، وابن مسعود، وأبي بن كعب، ومعاذ بن جبل، وعبد الله بن عباس، وأبي ذرّ (٥)، وأبي\n_________\n(١) على وزن (سامع): اسم فاعل، من ملك مِلكًا -بالكسر- وهي قراءة متواترة، قرأ بها عاصم والكسائي، وكذا يعقوب وخلف. ووافقهم الحسن والمطوعي.\nانظر: \"السبعة\" لابن مجاهد (ص ١٠٤)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥، \"التيسير\" للداني (ص ١٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٨٣)، \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٠، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٦٣.\n(٢) الزبير بن العوام بن خويلد بن أسد بن عبد العزى بن قصي بن كلاب، أبو عبد الله القرشي، الأسدي، أحد العشرة المشهود لهم بالجنة، قتل سنة (٣٦ هـ)، بعد منصرفه من وقعة الجمل.\n\"تقريب التهذيب\" لابن حجر (٢٠١٤)، \"الإصابة\" لابن حجر ٢/ ٤٥٨.\n(٣) سعد بن أبي وقاص مالك بن وهيب بن عبد مناف بن زهرة بن كلاب الزهريّ، أبو إسحاق، أحد العشرة، وأول من رَمى بسهم في سبيل الله، ومناقبه كثيرة. مات بالعقيق سنة (٥٥ هـ) على المشهور، وهو آخر العشرة وفاة.\n\"الاستيعاب\" لابن عبد البر ٢/ ١٧١ \"تقريب التهذيب\" لابن حجر (٢٢٧٢).\n(٤) عبد الرحمن بن عوف بن عبد عوف بن عبد بن الحارث بن زهرة القرشي الزهريّ، أحد العشرة، أسلم قديمًا، ومناقبة شهيرة، ومات سنة (٣٢ هـ)، وقيل غير ذلك. \"أسد الغابة\" لابن الأثير ٣/ ٤٧٥ \"تقريب التهذيب\" لابن حجر (٣٩٩٩).\n(٥) أبو ذر الغفاري، الصحابي المشهور، اسمه جندب بن جنادة على الأصح، وقيل: بُرَيْد -بموحدة، مصغرًا أو مكبرًا- واختلف في أبيه، فقيل: جندب، أو عشرقة، أو عبد الله، أو السكن. تقدم إسلامه، وتأخرت هجرته فلم يشهد بدرًا، ومناقبه كثيرة جدًّا. مات سنة (٣٢ هـ)، في خلافة عثمان. =","vol":"2","page":397},{"text":"هريرة، وأنس، ومعاوية - ﵃ -.\nومن التابعين وأتباعهم: عمر (١) بن عبد العزيز، ومحمد بن شهاب الزهريّ، وعلقمة بن قيس (٢)، والأسود بن يزيد (٣)، وأبو عبد الرحمن السلمي، وسعيد بن جبير، وأبو رَزِين (٤)، وإبراهيم (٥)، وطلحة بن مصرف (٦)،\n_________\n= \"الإصابة\" لابن حجر ٧/ ١٠٥، \"تقريب التهذيب\" لابن حجر (٨١٤٧).\n(١) في (ن): محمَّد. وهو خطأ، وقد تقدم.\n(٢) علقمة بن قيس بن عبد الله بن مالك، أبو شبل النخعي. ولد في حياة النبي - ﷺ - وقرأ القرآن على ابن مسعود وكان من أحسن الناس صوتًا بالقرآن. توفي سنة (٦٢ هـ). \"معرفة القراء الكبار\" للذهبي ١/ ٥١، \"طبقات الحفاظ\" للسيوطي (٢٤).\n(٣) الأسود بن يزيد بن قيس النخعي -بفتح النون والخاء- أبو عمرو، أو أبو عبد الرحمن، مخضرم، ثقة مكثر، فقيه، مات سنة (٧٤ هـ) أو (٧٥ هـ).\n\"غاية النهاية\" لابن الجزري ١/ ١٧١، \"تذكرة الحفاظ\" للذهبي ١/ ٤٨، \"تقريب التهذيب\" لابن حجر (٥١٤).\n(٤) هو مسعود بن مالك أبو رَزين الأسدي الكوفي، ثقة، فاضل، مات سنة (٨٥ هـ)، وهو غير أبي رَزين عُبيد، الذي قتله عبيد الله بن زياد بالبصرة، ووهم مَن خلطهما. \"تهذيب التهذيب\" لابن حجر ٤/ ٦٣، \"تقريب التهذيب\" لابن حجر (٦٦٥٦).\n(٥) إبرهيم بن يزيد بن قيس بن الأسود، أبو عمران النخعي، الكوفي، الإِمام المشهور، الصالح الزاهد العالم، ثقة إلا أنه يرسل كثيرًا.\nتوفي سنة (٩٦ هـ)، وقيل سنة (٩٥ هـ).\n\"غاية النهاية\" لابن الجزري ١/ ٢٩، \"طبقات الحفاظ\" للسيوطي (رقم ٦٨).\n(٦) طلحة بن مصرِّف بن عمرو بن كعب اليامي -بالتحتانية- الكوفي، ثقة، قارئ، فاضل. مات سنة (١١٢ هـ) أو بعدها.\n\"تقريب التهذيب\" لابن حجر (٣٠٥١)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٤٣، \"غاية النهاية\" لابن الجزري ١/ ٣٤٣.","vol":"2","page":398},{"text":"وعاصم (١)، وعيسى بن عمر الهمْداني (٢)، وشيبان بن عبد الرحمن، وعلي بن صالح بن حيّ (٣)، وابن أبي ليلى (٤)، وعبد الله بن\n_________\n(١) عاصم بن بهدلة أبي النَّجود -بفتح النون وضم الجيم- أبو بكر الأسدي، مولاهم، الكوفي الحفاظ، أحد القراء السبعة، وهو الإِمام الذي انتهت إليه رئاسة الإقراء بالكوفة بعد أبي عبد الرحمن السلمي في موضعه، جمع بين الفصاحة والإتقان والتحرير والتجويد، وكان أحسن الناس صوتًا بالقرآن. قال ابن حجر: صدوق له أوهام، حجة في القراءة، وحديثه في الصحيحين مقرون. توفي آخر سنة (١٢٧ هـ) وقيل: (١٢٨ هـ).\n\"سير أعلام النبلاء\" للذهبي ٥/ ٢٥٦، \"تقريب التهذيب\" لابن حجر (٣٠٧١)، \"غاية النهاية\" لابن الجزري ١/ ٣٤٦.\n(٢) عيسى بن عمر الهمْداني الكوفي، أبو عمر، الإمام، المقرئ، العابد. كان مقرئ الكوفة في زمانه بعد حمزة، ومعه. قال الثوري: ما بها أقرأ منهما. توفي سنة (١٥٦ هـ).\n\"سير أعلام النبلاء\" للذهبي ٧/ ١٩٩، \"غاية النهاية\" لابن الجزري ١/ ٦١٣.\n(٣) علي بن صالح بن صالح بن حيّ، الهمداني، أبو محمَّد، الكوفي، أخو حسن. كان هو وأخوه مقرئين مجوِّدين للأداء، تلا عليٌّ على عاصم، ثم على حمزة، وتصدَّر للإقراء. توفي سنة (١٥٤ هـ).\n\"المعرفة والتاريخ\" للفسوي ١/ ١٤٠، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٧١.\n(٤) محمَّد بن عبد الرحمن بن أبي ليلى، أبو عبد الرحمن الأنصاري، العلامة، الإِمام، مفتي الكوفة وقاضيها. أخذ القراءة عرضًا عن أخيه عيسى، والشعبي، وطلحة بن مصرف، والمنهال بن عمرو، والأعمش.\nقال حمزة: تعلمنا جودة القراءة عند ابن أبي ليلى. وقد تُكلِّم فيه من جهة حفظه. توفي سنة (١٤٨ هـ).\n\"سير أعلام النبلاء\" للذهبي ٦/ ٣١٠، \"تقريب التهذيب\" لابن حجر (٦١٢١)، \"غاية النهاية\" لابن الجزري ٢/ ١٦٥.","vol":"2","page":399},{"text":"إدريس (١)، وعلي بن حمزة الكسائي، وخلف بن هشام البزار، والحسن بن أبي الحسن البصري من أهل البصرة، وأبو رجاء العطاردي (٢)، ومحمد بن سيرين، وبكر بن عبد الله المزني (٣)، وقتادة بن دعامة السدوسي، ويحيى بن يعمر الغطفاني (٤)، وعيسى\n_________\n(١) عبد الله بن إدريس بن يزيد بن عبد الرحمن، الأودي الكوفي، أبو محمَّد، الإمام، الحافظ، المقرئ، القدوة، تلا على نافع، وكان من أئمة الدين. قال الإِمام أحمد: كان ابن إدريس نسيج وحده. توفي آخر سنة (١٩٢ هـ) وقيل: أول سنة (١٩٤ هـ).\n\"سير أعلام النبلاء\" للذهبي ٩/ ٤٢، \"غاية النهاية\" لابن الجزري ١/ ٤٠٩.\n(٢) عمران بن ملحان التميمي البصري، الإِمام الكبير، من كبار المخضرمين، أدرك الجاهلية، وأسلم بعد فتح مكة، ولم يرَ النبي - ﷺ -. تلقن القرآن على أبي موسى الأشعري، ثم عرضه على ابن عباس، وهو أسن من ابن عباس. وكان خيّرًا تلَّاءً لكتاب الله. توفي سنة (١٠٥ هـ) وقيل: سنة (١٠٧ هـ). وقيل: (١٠٨ هـ)، وله أزيد من (١٢٠).\n\"سير أعلام النبلاء\" للذهبي ٤/ ٢٥٣، \"تذكرة الحفاظ\" للذهبي ١/ ٦٢.\n(٣) بكر بن عبد الله المزني، أبو عبد الرحمن البصري، ثقة، ثبت، جليل، من الثالثة، مات سنة (١٠٦ هـ).\n\"تقريب التهذيب\" لابن حجر (٧٥١)، \"تهذيب التهذيب\" لابن حجر ١/ ٢٤٤.\n(٤) يحيى بن يعمر العدواني البصري، أبو سليمان، الفقيه العلامة المقرئ، قاضي مرو، ويكنى أبا عدي، قرأ القرآن على أبي الأسود الدؤلي. وكان من أوعية العلم. وقيل: إنه كان أول من نقط المصاحف. قال أبو عمرو الداني: روى القراءة عنه عرضًا عبد الله بن أبي إسحاق، وأبو عمرو بن العلاء.\nتوفي سنة (١١٥ هـ). قال الذهبي: لعله جاوز المائة.\n\"سير أعلام النبلاء\" للذهبي ٤/ ٤٤٢، \"غاية النهاية\" لابن الجزري ٢/ ٣٨١.","vol":"2","page":400},{"text":"ابن عمر الثقفي (١)، وسلاَّم بن سليم أبو المنذر، ويعقوب بن إسحاق الحضرمي (٢)، وأيوب بن المتوكل (٣)، وأبو عبيدة معمر بن المثنى التيمي، وسعيد بن مسعدة الأخفش، وخالد بن معدان (٤)، والضحاك بن مزاحم ﵏.\n_________\n(١) عيسى بن عمر الثقفي البصري، أبو عمر، العلامة، إمام النحو، كان صاحب فصاحة وتقعّر وتشدُّق في خطابه، وكان صديقًا لأبي عمرو بن العلاء، وقد أخذ القراءة عرضًا على عبد الله بن أبي إسحاق، وابن كثير المكي، وصنف في النحو كتابَي \"الإكمال\" و\"الجامع\".\nأرَّخ القفطي وابن خلكان موتَه سنة تسع وأربعين ومائة، قال الذهبي: وأراه وهمًا، فإن سيبويه جالسه، وأخذ عنه، ولعله بقيَ إلى بعد الستين ومائة.\n\"إنباه الرواة\" للقفطي ٢/ ٣٧٤، \"وفيات الأعيان\" لابن خلكان ٣/ ٤٨٦، \"سير أعلام النبلاء\" للذهبي ٧/ ٢٠٠.\n(٢) يعقوب بن إسحاق بن زيد بن عبد الله بن أبي إسحاق، أبو محمَّد الحضرمي، مولاهم البصري. الإمام، المجوِّد، الحافظ، مقرئ البصرة، أحد العشرة. توفي سنة (٢٠٥ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ١٥٧، \"سير أعلام النبلاء\" للذهبي ١٠/ ١٦٩.\n(٣) أيوب بن المتوكل الأنصاري البصري، إمام، ثقة، ضابط، له اختيار تبع فيه الأثر. توفي سنة (٢٠٠ هـ). ولما دفن وقف يعقوب الحضرمي على قبره فقال: يرحمك الله يا أيوب ما تركت خلفًا أعلم بكتاب الله منك.\n\"معرفة القراء الكبار\" للذهبي ١/ ١٤٨، \"غاية النهاية\" لابن الجزري ١/ ١٧٣.\n(٤) خالد بن معدان، أبو عبد الله الكَلاعي، الحمصي، الإِمام، شيخ أهل الشام. حدَّث عن خلق من الصحابة، وأكثر ذلك مرسل -كما قال الذهبي- وهو معدود في أئمة الفقه. توفي سنة (١٠٣ هـ). وقيل: (١٠٤ هـ). وقيل: خمس، وقيل: (١٠٨ هـ).\n\"تاريخ دمشق\" لابن عساكر ١٦/ ١٨٩، \"سير أعلام النبلاء\" للذهبي ٤/ ٥٣٦.","vol":"2","page":401},{"text":"[١٨٦] أخبرنا عبد الله بن حامد بن محمَّد (١) قال: أنا أحمد بن محمَّد بن الحسن (٢) قال: نا محمَّد بن يحيى (٣) قال: نا عبد الرزاق (٤)، عن معمر (٥)، عن الزهريّ (٦)، عن ابن المسيب (٧) (٨). ح.\n[١٨٧] (٩) وأخبرنا أحمد بن محمَّد بن محمَّد بن إبراهيم (١٠) نا\n_________\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو حامد أحمد بن محمَّد بن الحسن النيسابوري، ابن الشرقي، كان يسكن الجانب الشرقي بنيسابور فنُسب إليها، وهو صاحب الصحيح، وتلميذ مسلم، حافظ خراسان، الإِمام العلامة الثقة.\nقال الدارقطني: ثقة، مأمون، إمام. وقال الخطيب: أبو حامد ثبت، حافظ، متقن. وقال الخليفي: هو إمام وقته بلا مدافعة. وقال الحاكم: هو واحد عصره حفظًا وإتقانًا ومعرفة. توفي سنة (٣٢٥ هـ).\n\"تاريخ بغداد\" للخطيب ٤/ ٢٤٦، \"الأنساب\" للسمعاني ٣/ ٤١٧، \"الإرشاد\" للخليلي ٣/ ٨٣٧، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٧.\n(٣) الذهلي، ثقة، حافظ، جليل.\n(٤) ثقة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٥) ثقة، ثبت، فاضل.\n(٦) الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٧) أحد العلماء الإثبات.\n(٨) [١٨٧] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم يذكر بجرح أو تعديل، وبقية رجاله ثقات.\n(٩) من هنا إلى نهاية الحديث ساقط من (ج).\n(١٠) هو أبو بكر بن أبي أحمد الأشناني الصيدلاني، جليل، ثقة، من كبار الصالحين، ومن مجاوري مسجد أبي بكر المطرز، سمع الكثير بنيسابور والعراق والحجاز مع أبي عبد الرحمن السلمي. روى عن الاسم وأبي الحسن الطرائفي وابن نجيد. توفي سنة (٤١٦ هـ). =","vol":"2","page":402},{"text":"محمَّد بن محمَّد بن خلف العطار (١)، ثنا المنذر بن المنذر الفارسي (٢) ثنا هارون بن حاتم (٣)، ثنا إسحاق بن منصور الأسدي (٤)، عن أبي إسحاق الحُمَيسي (٥)،\n_________\n= \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (١٧٧).\n(١) لم أجده.\n(٢) لم أجدهما.\n(٣) الكوفي البزار، مقرئ، مشهور، ضعفوه.\n(٤) إسحاق بن منصور بن حيان الأسدي، كوفي. قال العجفي: ثقة، متعبد، رجل صالح، وقد رأيته ولم أكتب عنه.\nوقال أبو داود: هذا من خيار الناس، مات وهو شاب، كان لا يكتب حديثه. وقال البخاري: كتبتُ عنه سنة (٢٠٤ هـ). وذكره ابن أبي حاتم، وسكت عنه. \"تاريخ الثقات\" للعجلي (٧٣)، \"التاريخ الكبير\" للبخاري ١/ ١/ ٢٠٤، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٣٤، \"سؤالات الآجري لأبي داود\" (ص ١٠٣) (١٨).\n(٥) خازم -بالزاي- بن الحسين، أبو إسحاق الحميسي، البصري نزيل الكوفة. والأصح في ضبط الحميسي ما قاله السمعاني: بضم الحاء المهملة، وفتح الميم، وسكون الياء المنقوطة بنقطتين من تحتها، وكسر السين المهملة، هذِه النسبة إلى بني حُميَس، والمشهور بالنسبة إليهم أبو إسحاق خازم بن الحسين الحميسي. .\nوالحميسي هذا ضعيف، قال ابن معين: ليس بشيء. وقال أبو حاتم: يكتب حديثه ولا يحتج به. وقال أبو داود: روى مناكير. وقال ابن عدي: ضعيف، يكتب حديثه. وقال ابن حجر: ضعيف. من الثامنة.\n\"الأنساب\" للسمعاني ١/ ١٧١، \"الكامل\" لابن عدي ٣/ ٧٣، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٩٣، \"تهذيب الكمال\" للمزي ٨/ ٢٤، \"ميزان الاعتدال\" للذهبي ١/ ٦٢٦، \"ذيل الكاشف\" لابن العراقي (ص ٨٩) (٣٥٩)، \"تهذيب التهذيب\" لابن حجر ١/ ٥١٣، \"تقريب التهذيب\" لابن حجر (١٦٢٤).","vol":"2","page":403},{"text":"عن مالك بن دينار (١) عن أنس - ﵁ - قال: سمعت رسول الله - ﷺ - وأبا بكر وعمر وعثمان وعليًا يقرءون ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ (٢).\n[١٨٨] أخبرنا أبو العباس أحمد بن محمَّد بن محمَّد العدل (٣) قال: نا أبو العباس الاسم (٤)،\n_________\n(١) مالك بن دينار السلمي الساجي، مولاهم، أبو يحيى البصري الزاهد. وثَّقه النسائي وابن سعد، وذكره ابن حبان في \"الثقات\". وقال الأزدي: يعرف وينكر.\nوقال الذهبي: في \"سير أعلام النبلاء\": بداية علَم العلماء الأبرار، معدود في ثقات التابعين، ومن أعيان كتبة المصاحف. . وثقه النسائي وغيره، واستشهد به البخاري، وحديثه في درجة الحسن. وقال في \"ميزان الاعتدال\": صدوق. وقال ابن حجر: صدوق، عابد. مات سنة (١٣٠ هـ).\n\"الطبقات الكبرى\" لابن سعد ٧/ ٢٤٣، \"الثقات\" لابن حبان ٥/ ٣٨٣، \"ميزان الاعتدال\" للذهبي ٣/ ٤٢٦، \"سير أعلام النبلاء\" للذهبي ٥/ ٣٦٢، \"الكاشف\" للذهبي ٢/ ٢٣٥، \"تهذيب التهذيب\" لابن حجر ٤/ ١١، \"تقريب التهذيب\" لابن حجر (٦٤٧٥).\n(٢) [١٨٧] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف أبي إسحاق الحميسي، وفيه من لم أجده، وسيأتي من طريق آخر عن أنس في الحديث التالي.\nالتخريج:\nرواه ابن عدي في \"الكامل\" ٣/ ٧٣ وابن أبي داود في \"المصاحف\" (ص ١٠٤) من طريق أبي إسحاق الحميسي، عن مالك بن دينار، عن أنس قال: صليت خلف رسول الله - ﷺ - وأبي بكر وعمر وعثمان وعلي، فكانوا يفتتحون القراءة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾، ويقرءون ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾. وذكره السمرقندي في \"بحر العلوم\" ١/ ٨٠ عن مالك بن دينار، به.\n(٣) لم أجده.\n(٤) ثقة.","vol":"2","page":404},{"text":"قال: أخبرنا ابن عبد الحكم (١) قال: نا أيوب بن سويد الحميري (٢) عن يونس بن يزيد (٣)،\n_________\n(١) محمَّد بن عبد الله بن عبد الحكم بن أعْيَن المصري، الفقيه، ثقة. مات سنة (٢٦٨ هـ).\n\"تهذيب الكمال\" للمزي ٢٥/ ٤٩٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٠٨، \"تقريب التهذيب\" لابن حجر (٦٠٦٦).\n(٢) أيوب بن سويد الرملي، أبو مسعود السَّيباني -بمهملة مفتوحة، ثم تحتانية ساكنة، ثم موحدة، نسبةً إلى سيبان بطن من حمير. ضعّفه: أحمد، والساجي، وأبو داود. وقال ابن معين: ليس بشيء، يسرق الأحاديث. وقال البخاري: يتكلمون فيه. وقال النسائي: ليس بثقة. وقال أبو حاتم: لين الحديث. وقال ابن حبان في \"الثقات\": كان رديء الحفظ، يخطئ، يُتَّقى حديثه من رواية ابنه محمَّد بن أيوب عنه. وقال ابن عدي: يكتب حديثه في جملة الضعفاء. وقال الذهبي: كان سيئ الحفظ ليِّنًا. وقال ابن حجر: صدوق يخطئ. مات سنة (١٩٣ هـ) وقيل: (٢٠٢ هـ). \"الثقات\" لابن حبان ٨/ ١٢٥، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٤٩، \"الضعفاء والمتروكين\" للنسائي (٢٩)، \"الكامل\" لابن عدي ١/ ٣٥٩، \"ميزان الاعتدال\" للذهبي ١/ ٢٨٧، \"الكاشف\" للذهبي ١/ ٢٦١، \"سير أعلام النبلاء\" للذهبي ٩/ ٤٣، \"تقريب التهذيب\" لابن حجر (٦٢٠).\n(٣) يونس بن يزيد بن أبي النجار الأيلي -بفتح الهمزة وسكون التحتانية بعدها لام- أبو يزيد- مولى آل أبي سفيان.\nقال الذهبي في \"سير أعلام النبلاء\": الإِمام، الثقة، المحدث. وقال في \"ميزان الاعتدال\": ثقة، حجَّة. وقال في \"الكاشف\": أحد الثقات. وقال ابن حجر: ثقة، إلا أنّ في روايته عن الزهريّ وهمًا قليلًا وفي غير الزهريّ خطأ. مات سنة (١٥٩ هـ) على الصحيح، وقيل: سنة (١٦٠ هـ).\n\"الكاشف\" للذهبي ٢/ ٤٠٤، \"ميزان الاعتدال\" للذهبي ٤/ ٤٨٤، \"سير أعلام النبلاء\" للذهبي ٦/ ٢٩٧، \"تقريب التهذيب\" لابن حجر (٧٩٧٦).","vol":"2","page":405},{"text":"عن ابن شهاب (١)، عن أنس بن مالك أن رسول الله - ﷺ - وأبا بكر وعمر وعثمان وعليًّا كانوا يقرءون: ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ (٢) وأول من قرأها ﴿مَلِكِ يومِ الدِّين﴾ مروان بن الحكم (٣) (٤).\nو﴿مَلكِ﴾ بغير ألف، وكسر الكاف على النعت أيضًا (٥).\n_________\n(١) الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٢) [١٨٨] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف أيوب بن سويد الرملي، والله أعلم.\nالتخريج:\nرواه الترمذي كتاب القراءات باب في فاتحة الكتاب (٢٩٢٨)، وابن أبي داود في كتاب \"المصاحف\" (ص ١٠٣) من طريق أيوب بن سويد، به سندًا ومتنًا. إلا أنَّه ليس عندهم علي - ﵁ -.\nقال الترمذي: هذا حديث غريب، لا نعرفه من حديث الزهريّ عن أنس بن مالك إلا من حديث هذا الشيخ أيوب بن سويد الرملي.\n(٣) مروان بن الحكم بن أبي العاص بن أمية، أبو عبد الملك الأموي، المدني، ولي الخلافة في آخر سنة (٦٤ هـ) ومات سنة (٦٥ هـ) في رمضان، وله (٦٣ هـ)، أو (٦١ هـ) سنة. لا تثبت له صحبة. قال عروة بن الزبير: مروان لا يُتَّهَم في الحديث. \"تهذيب الكمال\" للمزي ٢٧/ ٣٨٧، \"سير أعلام النبلاء\" للذهبي ٣/ ٤٧٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٠، \"تقريب التهذيب\" لابن حجر (٦٦١١).\n(٤) هذا الأثر من قول الزهريّ. رواه عنه ابن أبي داود في \"المصاحف\" (ص ١٠٣). قال ابن كثير في \"تفسير القرآن العظيم\": ٢/ ٢ معقبًا على قول الزهريّ: مروان عنده علم بصحة ما قرأه لم يطلع عليه ابنُ شهاب، والله أعلم.\n(٥) وهي قراءة بقية السبعة: نافع المدني، وابن كثير المكي، وأبي عمرو بن العلاء، وابن عامر، وحمزة.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٦: قرأ بعض القراء: (ملك يوم الدين) وقرأ آخرون ﴿ملِكِ﴾، وكلاهما صحيح متواتر في السبع. =","vol":"2","page":406},{"text":"وهي قراءة زيد بن ثابت (١)، وابن عمر، وأبي الدَّرداء، والسَّائب ابن يزيد (٢)، والمِسْور بن مخرمة (٣).\nومن التابعين وأتباعهم: عروة بن الزبير، وأبو بكر بن عمرو بن حزم (٤)، ومروان بن الحكم، وابنه عبد الملك (٥)، وعبد الرحمن بن\n_________\n= انظر: \"السبعة\" لابن مجاهد (ص ١٠٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٨٦)، \"التيسير\" للداني (ص ٢٧)، \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٧١.\n(١) زيد بن ثابت بن الضحاك بن لَوْذَان الأنصاري، النَّجَّاري، أبو سعيد، وأبو خارجة، صحابي مشهور، كتب الوحي، قال مسروق: كان من الراسخين في العلم. مات سنة (١٤٥ هـ) أو (١٤٨ هـ)، وقيل: بعد (١٥٠ هـ).\n\"تقريب التهذيب\" لابن حجر (٢١٣٢)، \"الإصابة\" لابن حجر ٢/ ٤٩.\n(٢) السائب بن يزيد بن سعيد بن ثُمامة الكندي، وقيل غير ذلك في نسبه، ويعرف بابن أخت النمر، صحابي صغير، له أحاديث قليلة، وحُجَّ به في حجة الوداع، وهو ابن سبع سنين، وولاه عمر سوق المدينة.\nمات سنة (٩١ هـ)، وقيل قبل ذلك. وهو آخر من مات بالمدينة من الصحابة.\n\"تقريب التهذيب\" لابن حجر (٢٢١٥)، \"أسد الغابة\" لابن الأثير ٢/ ٤٠١.\n(٣) المسور بن مخرمة بن نوفل بن أهيب بن عبد مناف بن زهرة الزهريّ، أبو عبد الرحمن، له ولأبيه صحبة، مات سنة (٦٤ هـ).\n\"تقريب التهذيب\" لابن حجر (٦٧١٧)، \"الاستيعاب\" لابن عبد البر ٣/ ٤٥٥.\n(٤) أبو بكر بن محمَّد بن عمرو بن حزم بن زيد بن لوذان الأنصاري الخزرجي، النجَّاري، المدني، أمير المدينة، ثم قاضيها، أحد الأثبات. قيل: كان أعلم أهل زمانه بالقضاء: توفي سنة (١٢٠ هـ) وقيل سنة (١١٧ هـ).\n(٥) عبد الملك بن مروان بن الحكم بن أبي العاص بن أمية.\nالخليفة الفقيه، أبو الوليد الأموي. توفي سنة (٨٦ هـ) عن نيف وستين سنة.\n\"تاريخ بغداد\" للخطيب ١٠/ ٣٨٨، \"البداية والنهاية\" لابن كثير ٩/ ٦١ - ٦٩.","vol":"2","page":407},{"text":"هرمز الأعرج (١)، وأبان بن عثمان (٢)، وأبو جعفر يزيد بن القعقاع (٣)، وشيبة بن نصاح (٤)،\n_________\n(١) عبد الرحمن بن هرمز المدني، الأعرج، أبو داود، مولى محمَّد بن ربيعة بن الحارث بن عبد المطلب بن هاشم. الإِمام، الحافظ، الحجة، المقرئ، أخذ القراءة عرضًا عن أبي هريرة، وابن عباس، وعبد الله بن عياش بن أبي ربيعة. قال إبراهيم بن سعد: كان الأعرج يكتب المصاحف. توفي سنة (١١٧ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ٧٧، \"تقريب التهذيب\" لابن حجر (٤٠٦٠)، \"غاية النهاية\" لابن الجزري ١/ ٣٨١.\n(٢) أبان بن عثمان بن عفان الإِمام، الفقيه، الأمير، أبو سعد ابن أمير المؤمنين أبي عمرو الأموي، المدني. توفي سنة (١٠٥ هـ).\n\"التاريخ الكبير\" للبخاري ١/ ٤٥٠، \"سير أعلام النبلاء\" للذهبي ٤/ ٣٥٢، \"شذرات الذهب\" لابن العماد ١/ ١٣١.\n(٣) يزيد بن القعقاع، الإِمام أبو جعفر المخزومي المدني القارئ، أحد العشرة، تابعي مشهور، كبير القدر. قال يحيى بن معين: كان إمام أهل المدينة في القراءة، فسُمي القارئ بذلك. . توفي سنة (١٢٧ هـ)، وقيل: (١٢٨ هـ)، وقيل: (١٢٩ هـ) وقيل: (١٣٠ هـ)، وقيل: (١٣٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٨٤، \"غاية النهاية\" لابن الجزري ٢/ ٣٨٣، \"تقريب التهذيب\" لابن حجر (٨٠٧٩).\n(٤) شيبة بن نصاح بن سرجس بن يعقوب، إمام، ثقة، مقرئ المدينة مع أبي جعفر، وقاضيها، ومولى أم سلمة ﵂ مسحت على رأسه ودعت له بالخير. قال الحافظ أبو العلاء: هو من قراء التابعين الذين أدركوا أصحاب النبي - ﷺ - وأدرك أُمَّي المؤمنين عائشة وأم سلمة زوجي النبي - ﷺ - ودعتا الله تعالى له أن يعلمه القرآن. توفي سنة (١٣٠ هـ) وقيل (١٣٨ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ٧٩، \"غاية النهاية\" لابن الجزري ١/ ٣٢٩، \"شذرات الذهب\" لابن العماد ١/ ١٧٠.","vol":"2","page":408},{"text":"ونافع بن أبي نعيم (١)، ومجاهد، وابن كثير (٢)، وابن محيصن (٣)،\n_________\n(١) نافع بن عبد الرحمن بن أبي نعيم، أبو رويم، ويقال: أبو نعيم، ويقال: أبو الحسن، وقيل أبو عبد الله، وقيل أبو عبد الرحمن الليثي، مولاهم، المدني، أحد القراء السبعة والأعلام، أخذ القراءة عرضًا عن جماعة من تابعي أهل المدينة. قال أبو قرة طارق بن موسى: سمعته يقول: قرأت على سبعين من التابعين.\nمات سنة (١٦٩ هـ) وقيل: (١٧٠ هـ) وقيل: غير ذلك.\n\"معرفة القراء الكبار\" للذهبي ١/ ١٠٧، \"تقريب التهذيب\" لابن حجر (٧١٢٧)، \"غاية النهاية\" لابن الجزري ٢/ ٣٣٠.\n(٢) عبد الله بن كثير بن عمرو بن عبد الله بن زاذان بن فيروزان بن هرمز، الإِمام العلم، مقرئ مكة، واحد القراء السبعة، أبو معبد الكناني، الداري المكي، مولى علقمة بن عمرو الكناني.\nوقيل: يكنى أبا عابد. وقيل: أبا بكر، فارسي الأصل وهو صدوق.\nتوفي سنة (٢٢٠ هـ).\n\"سير أعلام النبلاء\" للذهبي ٥/ ٣١٨، \"تقريب التهذيب\" لابن حجر (٣٥٧٤)، \"غاية النهاية\" لابن الجزري ١/ ٤٣٣.\n(٣) محمَّد بن عبد الرحمن بن محيصن السهمي، مولاهم، مقرئ أهل مكة مع ابن كثير. روى له مسلم، وقيل: اسمه عمر، وقيل: عبد الرحمن بن محمَّد. وقيل: محمَّد بن عبد الله.\nقال ابن مجاهد: وكان ممن تجرد للقراءة وقام بها في عصر ابن كثير محمدُ بن عبد الرحمن بن محيصن. وقال: كان لابن محيصن اختيار في القراءة على مذهب العربية، فخرج به عن إجماع أهل بلده، فرغب الناس عن قراءته، وأجمعوا على قراءة ابن كثير لاتباعه.\nتوفي ابن محيصن سنة (١٢٣ هـ) بمكة، وقيل: (١٢٢ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ٩٨، \"غاية النهاية\" لابن الجزري ٢/ ١٦٧.","vol":"2","page":409},{"text":"وحميد بن قيس (١)، ويحيى بن وثَّاب (٢)، وحمزة (٣)، ومحمد بن سيرين، وعبد الله بن عون (٤) وأبو عمرو بن العلاء، وعمرو بن ميمون (٥) وعبد الله بن عامر اليحصبي (٦).\n_________\n(١) حميد بن قيس المكي الأعرج، أبو صفوان القارئ. أخذ القراءة عن مجاهد بن جبر، وعرض عليه ثلاث مرات. توفي سنة (١٣٥ هـ) وقيل: بعدها.\n\"تقريب التهذيب\" لابن حجر (١٥٦٥)، \"غاية النهاية\" لابن الجزري (٢٦٥).\n(٢) يحيى بن وثّاب الأسدي الكاهلي، مولاهم، الكوفي. الإمام، القدوة، المقرئ، الفقيه، شيخ القراء، أحد الأئمة الأعلام. قال أبو بكر بن عياش: قال عاصم: تعلم يحيى بن وثاب من عبيد بن نضلة آية آية، وكان والله قارئًا. وقال الذهبي: قرأ القرآن كله على عبيد بن نضلة صاحب علقمة. توفي سنة (١٠٣ هـ).\n\"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٣٣٥، \"سير أعلام النبلاء\" للذهبي ٤/ ٣٨٩.\n(٣) حمزة بن حبيب الزيات.\n(٤) عبد الله بن عون بن أرطبان، أبو عون البصري. ثقة، ثبت، فاضل. قال أبو الأحوص: كان يقال لابن عون: سيد القراء في زمانه. وقال هشام بن حسان: لم تر عيناي مثلَ ابن عون. توفي سنة (٢٣٢ هـ) على الصحيح.\n\"سير أعلام النبلاء\" للذهبي ٦/ ٣٦٤، \"تقريب التهذيب\" لابن حجر (٣٥٤٣).\n(٥) عمرو بن ميمون بن مهران الجزري، أبو عبد الله، وأبو عبد الرحمن، سبط سعيد بن جبير، ثقة، فاضل. توفي سنة (١٤٧ هـ) وقيل غير ذلك.\n\"تهذيب التهذيب\" لابن حجر ٣/ ٣٥٧، \"تقريب التهذيب\" لابن حجر (٧٤٦).\n(٦) عبد الله بن عامر بن يزيد بن تميم، أبو عمران اليحصبي الدمشقي. الإمام الكبير، مقرئ الشام، وأحد الأعلام. قال الحافظ أبو عمرو الداني: أخذ القراءة عرضًا عن أبي الدرداء، وعن المغيرة بن أبي شهاب، صاحب عثمان بن عفان، وقيل: عرض على عثمان نفسه.\nتوفي ﵀ سنة ثمان عشرة ومائة.\n\"سير أعلام النبلاء\" للذهبي ٥/ ٢٩٢، \"غاية النهاية\" لابن الجزري ١/ ٤٢٣.","vol":"2","page":410},{"text":"وروي ذلك أيضًا عن رسول الله - ﷺ - وعن عثمان وعن علي - ﵁ -.\n[١٨٩] أخبرنا ابن حمدويه (١) قال: أخبرنا ابن أيوب (٢) (ح)، ونا ابن حامد (٣) وابن حبيب (٤)، قالا: أخبرنا الكارزي (٥) (ح)، وأخبرنا أبو حفص عمر (٦) قال: أنا الرفَّاء (٧)، قالوا: أنا علي بن عبد العزيز (٨) قال: نا أبو عبيد (٩) قال: نا يحيى بن سعيد الأموي (١٠) قال: نا عبد\n_________\n(١) أبو عبد الله الحاكم، الإمام، الحافظ، الثقة.\n(٢) الحسين بن الحسن بن أيوب الطوسي، الإمام، الحافظ، الثقة، الثبت.\n(٣) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٤) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٥) أبو الحسن الكارزي، صحيح السماع، مقبول في الرواية.\n(٦) أبو حفص الجوري، لم يذكر بجرح أو تعديل.\n(٧) حامد بن محمد الهروي، ثقة، صدوق.\n(٨) علي بن عبد العزيز البغوي، صدوق.\n(٩) القاسم بن سلام، الإمام، المجتهد، الثقة، الفاضل.\n(١٠) يحيى بن سعيد بن أبان بن سعيد بن العاص الأموي أبو أيوب، مات سنة (١٩٤ هـ).\nحدث عن: إسماعيل بن أبي خالد، أبي بردة بن عبد الله بن أبي بردة بن أبي موسى الأشعري، سعد بن سعيد الأنصاري.\nوعنه: أحمد بن حنبل، إسحاق بن راهويه، الحسن بن حماد سجادة.\nقال يحيى بن معين وغيره: ثقة ليس به بأس.\nوقال ابن حجر: صدوق يغرب.\nوقال الذهبي: الحافظ، ثقة يغرب عن الأعمش.\n\"تهذيب الكمال\" للمزي ٣١/ ٣١٨، \"الكاشف\" للذهبي (٦١٧٢)، \"تقريب التهذيب\" لابن حجر (٢٤١٥).","vol":"2","page":411},{"text":"الملك بن جريج (١)، عن عبد الله بن أبي مليكة (٢) عن أم سلمة - ﵂ - قالت: كان رسول الله - ﷺ - يقطِّع قراءته: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢) الرَّحْمَنِ الرَّحِيمِ (٣) مَالِكِ يَوْمِ الدِّينِ (٤)﴾ (٣).\n_________\n(١) ثقة، فقيه، فاضل، كان يدلس ويرسل.\n(٢) ثقة، فقيه.\n(٣) [١٨٩] الحكم على الإسناد:\nالحديث بمجموع طرقه صحيح. وابن جريج توبع كما سيأتي، فأمن تدليسه. والحديث صححه الحاكم ووافقه الذهبي. وقال الدارقطني: إسناده صحيح، وكلهم ثقات.\nوصححه كذلك النووي في \"المجموع \" ٣/ ٣٠٣.\nولكن الترمذي ﵀ أعله بالانقطاع فقال: هذا حديث غريب، وبه يقول أبو عبيد ويختار، هكذا روى يحيى بن سعيد الأموي وغيره، عن ابن جريج، عن ابن أبي مليكة، عن أم سلمة، وليس إسناده بمتصل، لأن الليث بن سعد روى هذا الحديث عن ابن أبي مليكة، عن يعلى بن مملك، عن أم سلمة، أنها وصفت قراءة النبي - ﷺ - مفسرةً حرفًا حرفًا، وحديث الليث أصح.\nوذهب الألباني في \"إرواء الغليل\" ٢/ ٦١ إلى أن الصواب خلاف ما ذهب إليه الترمذي، وأن الصواب والأصح حديث ابن جريج، لأنه قد توبع. فقال الإمام أحمد في \"المسند\" ٦/ ٢٨٨ (٢٦٤٧٠): ثنا وكيع، عن نافع بن عمر، وأبو عامر، ثنا نافع، عن ابن أبي مليكة، عن بعض أزواج النبي - ﷺ -. قال أبو عامر: قال نافع: أراها حفصة، أنها سئلت عن قراءة رسول الله - ﷺ - فقالت: إنكم لا تستطيعونها. قال: فقيل لها: أخبرينا بها. قال: فقرأت قراءةً ترسَّلت فيها. قال أبو عامر: قال نافع: فحكى لنا ابن أبي مليكة: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ ثم قطع ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ ثم قطع ﴿الرَّحْمَنِ الرَّحِيمِ (٣)﴾ ثم قطع ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾. =","vol":"2","page":412},{"text":"و(ملْكِ): بجزم اللام والخفض (١) على النعت أيضًا (٢).\nوهي رواية الحسين بن علي الجعفي (٣) وعبد الوارث بن سعيد\n_________\n= قال الألباني: هذا صحيح، وهو متابع قوي لابن جريج في أصل الحديث، ولا يضره أنه لم يسم زوج النبي - ﷺ -، ولا أنه سماها حفصة؛ لأنه ظن منه، فلا يعارض به من جزم بأنها أم سلمة. والله أعلم.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٢/ ٤٣٥ (٢٣١٩) بمثل سند المصنف، عن أبي عبد الله الحاكم، عن الحسين الطوسي، عن علي بن عبد العزيز، به. وفيه: ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ هو بالألف.\nورواه الحاكم في \"المستدرك\" ٢/ ٢٣١ عن الحسين بن الحسن بن أيوب الطوسي، عن علي بن عبد العزيز، به. وعنده ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾.\nقال الحاكم: صحيح على شرط الشيخين.\nورواه أحمد في \"المسند\" ٦/ ٣٠٢، وأبو داود كتاب الحروف والقراءات (٤٠٠١)، والترمذي كتاب القراءات، باب فى فاتحة الكتاب (٢٩٢٧)، من طريق يحيى بن سعيد الأموي.\nوعند أحمد ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ بالألف.\n(١) من (ت).\n(٢) \"مختصر الشواذ\" لابن خالويه (ص ١)، \"إعراب ثلاثين سورة\" لابن خالويه (ص ٢٣)، \"شواذ القراءة\" للكرماني (ص ١٥).\n(٣) الحسين بن علي بن الوليد الجعفي، مولاهم الكوفي، الإمام، القدوة، الحافظ، المقرئ، المجوِّد الزاهد، بقية الأعلام، أبو عبد الله، وأبو محمد. قرأ القرآن على حمزة الزيات، وأتقنه، وأخذ الحروف عن أبي عمرو بن العلاء، وعن أبي بكر بن عياش. وتصدر للإقراء. وهو ثقة عابد. توفي سنة (٢٠٣ هـ).\n\"سير أعلام النبلاء\" للذهبي ٩/ ٣٩٨، \"تقريب التهذيب\" لابن حجر (١٣٤٤)، \"غاية النهاية\" لابن الجزري ١/ ٢٤٧.","vol":"2","page":413},{"text":"التنوري (١) عن أبي عمرو.\nو(مَالِكَ): بالألف ونصب الكاف على النداء (٢).\nوهي قراءة الأعمش، ومحمد بن السَّمَيفَع (٣)، وعبد الملك قاضي الجند.\nورُوي أن النبي - ﷺ - قال في بعض غزواته: \"يا مالكَ يوم الدين\" (٤).\n_________\n(١) عبد الوارث بن سعيد بن ذكوان العنبري مولاهم، البصري، التنُّوري، أبو عبيدة، الإمام الحافظ، الثقة الثبت، المقرئ. قرأ القرآن عرضًا على أبي عمرو، وأقرأه، وكان عالمًا مجوِّدًا، مات سنة (١٨٠ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ١٦٣، \"تذكرة الحفاظ\" للذهبي ١/ ٢٥٧، \"تقريب التهذيب\" لابن حجر (٤٣٧٩).\n(٢) أو على أنه نعتٌ مقطوع، فهو معمول لفعل محذوف تقديره: أمدح، أو نحوه. وبهذه القراءة قرأ المطوّعي، عن الأعمش أيضًا.\nانظر: \"المختصر\" لابن خالويه (ص ١)، \"شواذ القراءة\" للكرماني (ص ١٥)، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٦٤، \"المحرر الوجيز\" لابن عطية ١/ ٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٢١.\n(٣) محمد بن عبد الرحمن بن السميفع -بفتح السين- أبو عبد الله اليماني، له اختيار في القراءة ينسب إليه، شذَّ فيه.\nقال ابن الجزري في قراءته: وفي الجملة القراءة ضعيفة، والسند لها فيه نظر، وإن صح فهي قراءة شاذة؛ لخروجها عن المشهور، على أنه قد أحسن في توجيهها الحافظ أبو العلاء، وفيما ذكر لها من الشواهد والمتابعات.\n\"غاية النهاية\" لابن الجزري ٢/ ١٦١.\n(٤) رواه الطبراني في \"المعجم الأوسط\" ٨/ ١٢٣ عن أبي طلحة قال: كنا مع رسول الله - ﷺ - في غزاة، فلقي العدو فسمعته يقول: \"يا مالك يوم الدين، إياك أعبد وإياك أستعين\". قال: فلقد رأيت الرجال تصرع؛ تضربها الملائكة من بين يديها ومن خلفها. =","vol":"2","page":414},{"text":"و(ملكَ) بنصب الكاف من غير ألف. على النداء أيضًا (١).\nوهي قراءة عطية بن قيس (٢).\nو(مالكُ) بالألف ورفع الكاف على معنى: هو مالك (٣).\nوهي قراءة عون العُقيلي (٤).\nو(ملكُ) برفع الكاف من غير ألف (٥) وهي قراءة أبي حيوة شريح\n_________\n= وذكره الهيثمي في \"مجمع الزوائد\" ٥/ ٣٢٨، وقال: رواه الطبراني في \"الأوسط\" وفيه عبد السلام بن هاشم وهو ضعيف.\nوذكره الديلمي في \"الفردوس\" ٥/ ٣٦٦، والعجلوني في \"كشف الخفاء\" ٢/ ٥١٦.\n(١) وقيل: على أن يكون بإضمار (أعني) أو حالًا.\nانظر: \"مختصر الشواذ\" لابن خالويه (ص ١)، \"المحرر الوجيز\" لابن عطية ١/ ٦٧.\n(٢) عطية بن قيس الكلبي الدمشقي، أبو يحيى، الإمام التابعي، مقرئ دمشق مع ابن عامر.\nولد سنة سبع في حياة النبي - ﷺ -، ووردت الرواية عنه في حروف القرآن، عَرَضَ على أم الدرداء، وكانت عارفة بالتنزيل، فقد أخذت عن زوجها أبي الدرداء. توفي سنة (١١٠ هـ) وقيل: (١٢١ هـ).\n\"سير أعلام النبلاء\" للذهبي ٥/ ٣٢٤، \"غاية النهاية\" لابن الجزري ١/ ٥١٣.\n(٣) \"شواذ القراءة\" للكرماني (ص ١٥)، \"الكشاف\" للزمخشري ١/ ٥٧، \"البحر المحيط\" لأبي حيان ١/ ١٣٤.\n(٤) عون العقيلي، له اختيار في القراءة، أخذ القراءة عرضًا عن نصر بن عاصم، روى القراءة عنه المعلى بن عيسى.\n\"غاية النهاية\" لابن الجزري ١/ ٦٠٦.\n(٥) \"شواذ القراءة\" للكرماني (ص ١٥)، \"إعراب ثلاثين سورة\" لابن خالويه (ص ٢٣).","vol":"2","page":415},{"text":"ابن يزيد (١).\nو(مالك): بالإمالة والإضجاع البليغ (٢) رُوي (٣) ذلك وعن يحيى بن يعمر.\nوعن أيوب السختياني بين الإمالة والتفخيم (٤).\nوروي ذلك أيضًا عن قتيبة بن مهران (٥) عن الكسائي.\n_________\n(١) شريح بن يزيد، أبو حيوة الحضرمي الحمصي، صاحب القراءة الشاذة، ومقرئ الشام. وله اختيار في القراءة، روى القراءة عن أبي البرهسم عمران بن عثمان، وعن الكسائي قراءته. مات في صفر سنة (٢٠٣ هـ).\n\"الثقات\" لابن حبان ٨/ ٣١٣، \"غاية النهاية\" لابن الجزري ١/ ٣٢٥.\n(٢) في (ن): البالغ.\nوالإمالة: من صفات الحروف، وتوصف بها الحروف الثلاثة: الألف، والراء، وهاء التأنيث.\n\"أحكام قراءة القرآن\" للحصري (ص ١١٠).\n(٣) في (ش): ويُروى.\n(٤) \"البحر المحيط\" لأبي حيان ١/ ١٣٥.\nوالتفخيم صفة من صفات الحروف. وتوصف بها حروف الإطباق، وهي الصاد والضاد والطاء والظاء، وحروف الاستعلاء وهي مجموعة في قولهم: (خُصَّ ضَغْطٍ قِظْ).\n\"أحكام قراءة القرآن\" للحصري (ص ١١٠).\n(٥) قتيبة بن مهران، أبو عبد الرحمن الأزاذاني -قرية من أصبهان- مقرئ أصبهان في وقته.\nقال ابن الجزري: كان إمامًا، جليلًا، متقنًا. وكانت روايته أشهر الروايات عن الكسائي بأصبهان وما وراء النهر. وصحب الكسائي (٥١) سنة. توفي بعد (٢٠٠ هـ). \"معرفة القراء الكبار\" للذهبي ١/ ٢١٢، \"غاية النهاية\" لابن الجزري ٢/ ٢٦.","vol":"2","page":416},{"text":"و(مَلَكَ يومَ الدين): بنصب اللام والكاف من غير ألف على الفعل، وهي قراءة الحسن واختيار أبي حنيفة. ورُوي ذلك عن أبي حيوة ويحيى بن يعمر (١).\nفأما الفرق بين ﴿مَالِكِ﴾ و﴿مَلِكِ﴾:\nفقال قوم: هما لغتان بمعنى واحد. مثل فرهين وفارهين، وحذرين وحاذرين، وفكهين وفاكهين (٢).\nوفرَّق الآخرون بينهما: فقال أبو عبيدة والأصمعي (٣) وأبو حاتم (٤) والأخفش وأبو الهيثم (٥): ﴿مَالِكِ﴾: أجمع وأوسع وأمدح، ألا ترى أنه يُقال: الله مالك الطير (٦) والدواب والوحوش وكل شيء، ولا\n_________\n(١) \"المختصر\" لابن خالويه (ص ١)، \"شواذ القراءة\" للكرماني (ص ١٥)، \"الكشاف\" للزمخشري ١/ ٥٦، \"البحر المحيط\" لأبي حيان ١/ ١٣٤.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢١١: هذا شاذ غريبٌ جدًّا.\n(٢) \"معالم التنزيل\" للبغوي ١/ ٥٣.\n(٣) أبو سعيد عبد الملك بن قُريب بن عبد الملك بن علي بن أُصمع الأصمعي البصري، الإمام، العلامة، الحافظ، حجة الأدب، لسان العرب، اللغوي، الأخباري، أحد الأعلام. يقال اسم أبيه عاصم، ولقبه قريب. روى القراءة عن نافع، وأبي عمرو، وله عنهما نسخة، وروى حروفًا عن الكسائي.\nتوفي سنة (٢١٦ هـ) وقيل: (٢١٢ هـ).\n\"إنباه الرواة\" للقفطي ٢/ ١٩٧، \"غاية النهاية\" لابن الجزري ١/ ٤٧٠، \"بغية الوعاة\" للسيوطي ٢/ ١١٢، \"طبقات المفسرين\" للداودي ١/ ٢٦٠.\n(٤) سهل بن محمد السجستاني.\n(٥) خالد بن يزيد.\n(٦) في (ش)، (ت): الطيور.","vol":"2","page":417},{"text":"يقال: ملك كل شيء، إنما يقال: ملك الناس. قالوا: ولا يكون مالكًا للشيء إلا وهو يملكه، وقد يكون ملك الشيء وهو لا يملكه، كقولهم: ملك العرب والعجم والروم.\nوقالوا أيضًا: إن المالك يجمع الفعل والاسم (١).\nوقال بعضهم: في ﴿مَالِكِ﴾ زيادة الحسنات، وتأوّل قوله - ﷺ -: \"من قرأ القرآن فله بكل حرف عشر حسنات \" (٢).\nقال أبو عبيد: الذي نختار (٣) ﴿مَالِكِ﴾؛ لأن الإسناد فيها عن النبي - ﷺ - أَثْبَتُ، ومن قرأ بها من أهل العلم أكثر، وهي مع هذا في المعنى أصحُّ؛ لقوله تعالى: ﴿فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ﴾ (٤) و﴿الْمَلِكُ الْقُدُّوسُ﴾ (٥)\n_________\n(١) \"البسيط \" للواحدي ١/ ٣٠٩، \"الوسيط \" للواحدي ١/ ٦٧، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٦، \"الحجة\" لابن زنجلة (ص ٧٨، ٧٩)، \"معالم التنزيل\" للبغوي ١/ ٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٢٢، \"مفاتيح الغيب\" للرازي ١/ ٢٣٨.\n(٢) رواه الترمذي كتاب فضائل القرآن، باب ما جاء فيمن قرأ حرفًا من القرآن ما له من الأجر (٢٩١٠)، والدارمي في \"سننه\" ٢/ ٤٢٩ كتاب فضائل القرآن، باب فضل من قرأ القرآن، من حديث عبد الله بن مسعود - ﵁ -.\nقال الترمذي: هذا حديث حسن صحيح، غريب من هذا الوجه.\nوذكره الألباني في \"صحيح سنن الترمذي\" ٣/ ٩ (٣٠٨٧) وفي \"صحيح الجامع الصغير\" ٥/ ٣٤٠ (٢٦٧٣).\n(٣) في (ت): أختار.\n(٤) طه: (١١٤)، المؤمنون: (١١٦).\n(٥) الحشر: (٢٣).","vol":"2","page":418},{"text":"﴿مَلِكِ النَّاسِ (٢)﴾ (١) و﴿لِمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ﴾ (٢) ولم يقل: لمن المِلك اليوم. والمُلك: مصدر الملك (٣) لا غير. والمِلك يصلُح للمالك والمِلك، يقال: ملكَ الشيءَ يملُكُه مِلكًا فهو مالكٌ وملك. ومَلَكَه يملِكه مُلكًا، فهو ملك لا غير (٤).\nوهما بعدُ لغتان فصيحتان صحيحتان، ومعناهما: الربّ؛ لأن العرب تقول: ربّ الدار والعبد والضيعة، بمعنى أنه مالكها، ولا يفرّقون بين قولهم: ربها ومالكها وملِكُها.\nومن أصحابنا من قال: إن المالِك والملِك هو القادِر على اختراع الأعيان من العدم إلى الوجودِ (٥)، ولا قادِرَ في (٦) الحقيقةِ على اختراعها إلا الله -﷿-.\nكذلك قال النبي - ﷺ -: \"لا مالك (٧) إلا الله -﷿- (٨).\n_________\n(١) الناس: (٢).\n(٢) غافر: (١٦).\n(٣) في (ت): يملك.\n(٤) يظهر أن قول أبي عبيد هذا في كتابه \"القراءات\"، وهو مفقود.\n(٥) سبق التعليق على هذا القول عند تفسير لفظ الجلالة (الله) أثناء تفسير التسمية.\n(٦) في (ت): على.\n(٧) كُتبت في جميع النسخ (ملك). والتصويب من مصادر التخريج.\n(٨) رواه البخاري كتاب الأدب، باب أبغض الأسماء إلى الله (٦٢٠٥، ٦٢٠٦)، ومسلم كتاب الأدب، باب تحريم التسمي بملك الأملاك (٢١٤٣)، وبملك الملوك، وأبو داود كتاب الأدب، باب في تغيير الاسم القبيح (٤٩٦١)، والترمذي كتاب الأدب، باب ما يكره من الأسماء (٢٨٣٧) عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"إن أخنع اسم عند الله رجل تسمى ملك الأملاك\". زاد مسلم: \" لا مالك إلا الله -﷿-\".","vol":"2","page":419},{"text":"فأما غيرُه فيسمى مالكًا وملكًا على المجازِ، والمراد بذلك أنه مأذون له في التصرف (١) فيه.\nوقال عبد العزيز بن يحيى: المالك مختص بما يملكُه، متفرّد به عن أبناء جنسه، تعُود منافِعُه إليه، والملِك الذي يحوز الشيء ويستولي عليه، ويصرفُه فيما يريد، تقول العرب: ملَكتُ زِمَام أمري، وملَكْتُ العجين، إذا شددتهُ، وأملكت المرأة إملاكًا. قال الشاعر:\nوجبريلُ أمينُ الله أَمْلَكَهَا (٢)\nفأما معنى قوله: ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾:\nفقال ابن عباس والسدي ومقاتل (٣): قاضي يوم الحساب (٤). دليله قوله -﷿-: ﴿ذَلِكَ الدِّينُ الْقَيِّمُ﴾ (٥) أي: الحساب المستقيم (٦).\nوقال الضحاك وقتادة: الدين: الجزاء (٧). يعني: يوم يَديِنُ الله\n_________\n(١) في (ت): التصرفات.\n(٢) لم أجده.\n(٣) إذا أطلق المصنف: (مقاتل) فإنما يعني: مقاتل بن سليمان.\n(٤) أخرج الطبري في \"جامع البيان\" نحوه عن ابن عباس. ١/ ٦٥ - ٦٦. وذكره الواحدي في \"البسيط\" ١/ ٣١٢، والبغوي في \"معالم التنزيل\" ١/ ٥٣ عن الثلاثة.\n(٥) التوبة: (٢٦)، يوسف: (٤٠)، الروم: (٣٠).\n(٦) \"جامع البيان\" للطبري ١/ ٦٦.\n(٧) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٣٧ عن معمر عن قتادة. وذكره الواحدي في \"البسيط\" ١/ ٣١١ عن قتادة والضحاك. وورد نحوه عن ابن عباس، وابن جريج، وحميد الأعرج. =","vol":"2","page":420},{"text":"العبادَ بأعمالهم، دليله: ﴿أَإِنَّا لَمَدِينُونَ﴾ (١) أي: مجزيُون (٢). قال لبيد:\nحَصَادُكَ يومًا ما زَرَعْتَ وإنَما ... يُدان الفتَى يومًا كَما هو دائِنُ (٣)\nوقال يمانُ بن رئاب (٤): يومُ القَهْرِ والغلبة، تقولُ العربُ: دِنْتُهُ فَدَانَ، أي: قَهَرْتُه فخضع وذلّ (٥).\nقال الأعشى فيهما جميعًا:\n_________\n= انظر: \"جامع البيان\" للطبري ١/ ٦٨، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٩، ٢٥، ٢٦، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢١٤، \"الدر المنثور\" (١) للسيوطي ١/ ٣٩.\n(١) الصافات: ٥٣.\n(٢) في (ت): لمجزيون.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٢٥. وليس هو في \"ديوان لبيد\". واستشهد به المصنف على أن الدّين معناه الجزاء على الأعمال.\n(٤) في (ج): رباب. وهو تصحيف.\nوهو: يمان بن رِئَاب، خراساني، له \"تفسير ومعاني القرآن \"، كما ذكر ابن ماكولا.\nذكره الدارقطني في \"الضعفاء والمتروكين\" وقال:، يرى رأي الخوارج.\nمن مصنفاته: \"التفسير ومعاني القرآن\"، \"المخلوق\"، \"التوحيد\"، \"أحكام المؤمنين\"، \"الرد على المعتزلة في القدر\"، \"المقالات\" وغيرها.\n\"الإكمال \" لابن ماكولا: ٤/ ٣، ٥، ٦، \"الضعفاء والمتروكين\" للدارقطني (ص ٤٠٧) (٦١١)، \"ميزان الميزان\" لابن حجر ٦/ ٣١٦.\n(٥) \"معالم التنزيل\" للبغوي ١/ ٥٣، \"البحر المحيط\" لأبي حيان ١/ ١٣٦.","vol":"2","page":421},{"text":"هُوَ دَانَ الرّبَابَ إذْ كَرِهُوا الدْ ... دَين دِراكًا بِغَزْوَةٍ وَصيَالِ\nثُمّ دَانَتْ لَهُ الرّبَابُ وَكانَتْ ... كعَذَابٍ عُقُوبَةُ الأقْوَالِ (١)\n[١٩٠] سمعتُ أبا القاسم الحسنَ بن محمدٍ الأديبَ (٢) يقول: سمعتُ أبا نصر محمد بن أحمد بن منصور (٣) يقول: سمعتُ أبا عمرَ محمدَ بنَ عبد الواحد غلام ثعلب (٤) يقول: دَانَ الرجلُ: إذا أطاعَ، وَدَانَ (٥): إذا عَصى، ودَانَ: إذا عزَّ، ودَانَ: إذا ذلَّ، ودانَ:\n_________\n(١) \"شرح ديوان الأعشى الكبير\" (ص ٣٠٣، ٣٠٤).\nدان الرِّباب: ملكها، والرِّباب: من قبائل العرب. الدِّين: المجازاة، وكذلك الطاعة.\nوالدراك: التلاحق والتتابع. يقول: وحمل الرباب على الخضوع والطاعة حين كرهوا الطاعة، وذلك بغزوة وصيال.\nوالأقوال: الملوك. يقول: لم تجد الرباب بدًّا من الطاعة والاستسلام بعد ما أصابهم من عذاب الملوك والتنكيل.\nوالشاهد هنا أن الدِّين يأتي بمعنى الطاعة والقهر والخضوع.\n(٢) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٣) لم أجده.\n(٤) أبو عمر محمد بن عبد الواحد بن أبي هاشم، البغدادي الزاهد، الإمام، العلامة، اللغوي، المحدث، المعروف بغلام ثعلب. توفي سنة (٣٤٥ هـ).\n\"طبقات الحنابلة\" لأبي يعلى ٢/ ٦٧، \"معجم الأدباء\" لياقوت ١٨/ ٢٢٦، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٠٨.\n(٥) في (ت): زيادة: الرجل.","vol":"2","page":422},{"text":"إذا قُهِرَ، ودَانَ: إذَا قَهَر (١).\nوقال الحسين بن الفضل: يومُ الطاعةِ (٢). قال زُهير:\nلئِن حللتَ بوادٍ في بني أسَدٍ ... في دينِ عمروٍ وحالتْ بَيْنَنَا فَدَكُ (٣)\nأي: في طاعته.\nوكلُّ ما أُطِيع الله فيه فهو دين (٤).\n_________\n(١) [١٩٠] الحكم على الإسناد:\nشيخ المصنف قيل: كذبه الحاكم. وشيخ شيخه لم أجده.\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٢٦.\n(٢) انظر: \"إعراب ثلاثين سورة\" لابن خالويه (ص ٢٤)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٢٥.\n(٣) \"ديوان زهير\" (ص ٥١)، \"مشكل القرآن\" لابن قتيبة (ص ٤٥٣)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٢٦.\nوروايته فيها: بجوِّ في بني أسدٍ. وهو موضع في ديار بني أسد، كما في \"معجم ما استعجم\" للبكري ٢/ ٤٠٧، وفدك: موضع بالحجاز. \"معجم ما استعجم\" للبكري أيضًا ٣/ ٢٦٨.\nوفَدَك بفتح أوله وثانيه: قرية بالحجاز بينها وبين المدينة يومان، وقيل: ثلاثة، أفاءها الله على رسوله - ﷺ - في سنة سبع صلحًا، وحصل حولها اختلاف كثير بعد النبي - ﷺ - بين آله ﵇، وهي قرية من شرقي خيبر على واد يذهب شرقًا إلى وادي الرمة، وبينها وبين خيبر يومان، وحصنها يقال له: الشمروخ، وأكثر أهلها أشجع.\n\"معجم البلدان\" لياقوت ٤/ ٢٣٨، \"معجم ما استعجم\" للبكري ٣/ ١٠١٥.\n(٤) \"مشكل القرآن\" لابن قتيبة (ص ٤٥٢ - ٤٥٣).","vol":"2","page":423},{"text":"وقال بعضهم: يوم العمل (١). قال الفراء: دينُ الرجل خُلُقُه وعمله وعادته (٢).\nقال المثقّب العبدي (٣):\nتقول إذا درأتُ لها وضيني ... أهذا دِينُه أبدًا وديِني (٤)\nوقال محمد بن كعب القرظي: مالكُ يوم لا ينفعُ فيه إلا الدِّين (٥).\n_________\n(١) في (ت): الفصل.\n(٢) وانظر: \"معاني القرآن \" للزجاج ١/ ٤٨، \"المحرر الوجيز\" لابن عطية ١/ ٧١، (٢) \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٢٥ - ١٢٦، \"إعراب ثلاثين سورة\" لابن (٣) خالويه (ص ٢٥).\n(٣) المثقب -بالثاء- هو عائذ بن مِحْصن بن ثعلبة بن واثلة بن عدي بن عوف بن دُهن ابن عُذْرة بن منبِّه بن كرَة -وهي القبيلة- ابن لُكيز بن أفضى بن عبد القيس. وإنما سُميَ المثقِّب لقوله:\nرَدَدْنَ تَحيَّةً وَكَنَنَّ أُخْرى ... وَثَقَّبْنَ الوصَاوِصَ لِلْعُيونِ\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٢٧١، \"الشعر والشعراء\" لابن قتيبة (ص ٢٥٠).\n(٤) \"ديوان المثقَّب\" (ص ١٩٠)، \"طبقات فحول الشعراء\" لابن سلام ١/ ٢٧٣ ضمن قصيدة طويلة.\nوالوضين: حزام عريض من جلد منسوج بعضه على بعض، يشد به الرحل على البعير.\nودرأ الوضين لناقته: بسطه على الأرض، ثم أبركها عليه ليشد عليها رحلها به. ودينه أي عادته. وهو الشاهد هنا.\nانظر: حاشية محمود شاكر على \"طبقات فحول الشعراء\" لابن سلام ١/ ٢٧٣.\n(٥) ذكره الحيري في \"الكفاية في التفسير\" (ص ١٤)، والبغوي في \"معالم التنزيل\" ١/ ٥٣.","vol":"2","page":424},{"text":"أخذه من قول الله تعالى: ﴿يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ (٨٨) إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ (٨٩)﴾ (١) وقوله تعالى: ﴿وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَى إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا﴾ (٢).\nوإنما خصّ يوم الدين بكونه (٣) مالكًا له؛ لأن الأملاك في ذلك اليوم زائلة والدّواعي باطلة، والملّاك (٤) خاضعة.\n_________\n(١) الشعراء: ٨٨، ٨٩.\n(٢) سبأ: ٣٧.\n(٣) في (ت): لكونه.\n(٤) في (ت): والملائكة.","vol":"2","page":425},{"text":"<span data-type=\"title\" id=toc-369>٥ </span>- قوله -﷿-: ﴿إِيَّاكَ نَعْبُدُ﴾:\nرجع من الخبر إلى الخطاب على التلوين (١). وقيل: فيه إضمار، أي: قولوا: إياك نعبد.\nو(إيَّا): كلمة ضمير مكنية، لا يكون إلا في موضع النصب.\nوالكاف: في محل الخفض بإضافة (إيا) إليها، وخُصَّ بالإضافة إلى المضمر، ولا يضاف إلى الاسم المظهر إلا شاذًّا (٢) كقول (٣) الشاعر:\nدَعْنِي وَإيَّا خَالِدٍ ... فَلأقْطَعَنَّ عُرى نِيَاطِهِ (٤)\n_________\n(١) وهو من أساليب القرآن المعروفة ويسمى بالالتفات، وأمثلته في القرآن كثيرة، منها قوله تعالى ﴿وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا (٢١) إِنَّ هَذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا﴾ [الإنسان: ٢١، ٢٢] فانتقل من الحكاية عن الغائب في قوله: ﴿وَسَقَاهُمْ﴾ إلى خطاب الحاضر في قوله: ﴿كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا (٢٢)﴾.\nقال ابن كثير ﵀: . . وكذلك هذِه الآية الكريمة: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥)﴾ وتحول الكلام من الغيبة إلى المواجهة بكاف الخطاب وهو مناسبة؛ لأنه لما أثنى على الله فكأنه اقترب وحضر بين يدي الله؛ فلهذا قال: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥)﴾. \"تفسير القرآن العظيم\" ١/ ٢١٥.\nوانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٣ - ٢٤، \"مفاتيح الغيب\" للرازي ١/ ٢٥٢، \"البسيط\" للواحدي ١/ ٣٢٣.\n(٢) \"الكتاب\" لسيبويه ١/ ٢٧٩، \"معاني القرآن وإعرابه\" للزجاج ١/ ٤٩، \"سر صناعة الإعراب\" لابن جني ١/ ٣١٣، \"إعراب ثلاثين سورة\" لابن خالويه (ص ٢٦).\n(٣) في (ت): قال.\n(٤) البيت ذكره في \"لسان العرب\" لابن منظور ١/ ٢٨١ (أيا). =","vol":"2","page":426},{"text":"وحكى الخليلُ عن العرب: إذا بَلَغ الرّجل الستّين، فإيَاه وإيّا الشوابّ (١).\nويُستعمل مقدَّمًا على الفعل مثل: إيَاك أعني، وإيَاك أسألُ. ولا يُستعمل مؤخرًا إلا أن يُفصل بينه وبين الفعل، فيُقال: ما عنَيتُ إلا إيّاك، ونحوها (٢).\nوقال أبو حاتم سهل بن محمد: (إياك) ضمير منفصل، والضمير ثلاثة أقسام:\nضمير متصل: نحو الكاف والهاء والياء، في قولك (٣): أكرمه وأكرمك وأكرمني. سُمِّي بذلك لاتصاله بالفعل.\nوضمير منفصل: نحو إيّاك وإيّاه وإيّاي، وسُمِّي بذلك لانفصاله عن الفعل.\nوضمير مستكِن: كالضمير (٤) في قولك: قعد، وقام. سُمي بذلك لأنه استَكَن في الفعل ولم يستبن في اللفظ، ويُعلم يقينًا أن فيه ضمير الفاعل؛ لأن الفعل لا يقوم إلا بفاعل ظاهر أو مضمر (٥).\n_________\n= وعزاه إلى محمد بن أبي صفرة أبي عيينة الشاعر. وذكر شطره الأول أبو حيان في \"البحر المحيط\" ١/ ١٤٠.\n(١) \"معاني القرآن\" للزجاج ١/ ٤٨، \"لسان العرب\" لابن منظور ١/ ٢٨٤ (أيا).\n(٢) \"البسيط\" للواحدي ١/ ٣٢٣، \"معالم التنزيل\" للبغوي ١/ ٥٣.\n(٣) في (ت)، (ن): فوله.\n(٤) في (ت): فالضمير.\n(٥) \"البسيط\" للواحدي ١/ ٣٢٠. وانظر: \"التبصرة والتذكرة\" للصَّيمري ١/ ٤٩٣.","vol":"2","page":427},{"text":"قال أبو زيد (١): إنما هما ياءان، الأولى: للتنبيه، والثانية: للنداء، تقديره: أي يا، فأُدغمت وكُسرت الهمزة لسكون الياء.\nوقال أبو عبيد: أصله: أوياك، فقُلبت الواو ياءً وأُدغمت، وأصلها من آوى يُؤوي إيواءً، كأن فيه معنى الانقطاع والفصل (٢).\nوقرأ الفضل الرقاشي: (أيَّاكَ) بفتح الألف، وهي لغة (٣).\nوإنما لم يقل: نعبدك؛ ليكون أفصح في العبارة وأحسن في الإشارة؛ لأنهم إذا قالوا: ﴿إِيَّاكَ نَعبُدُ﴾ كان نظرهم منه إلى العبادة لا من العبادة إليه.\nوقوله تعالى: ﴿ونَعبُدُ﴾: أي نوحّد ونخلص ونطيع ونخضع.\nوالعبادة: سياسة النفس على حمل (٤) المشاقّ في الطاعة،\n_________\n(١) أبو زيد سعيد بن أوس بن ثابت بن بشير الأنصاري، البصري، الإمام، العلامة، النَّحوي، صاحب التصانيف. مات سنة (٢١٥ هـ).\n\"معجم الأدباء\" لياقوت ١١/ ٢١٢، \"إنباه الرواة\" للقفطي ٢/ ٣٠، \"سير أعلام النبلاء\" للذهبي ٩/ ٤٩٤، \"غاية النهاية\" لابن الجزري ١/ ٣٠٥.\n(٢) في (ت): والقصد.\nوالمصنف ينقل كثيرًا عن أبي عبيد. ولا أجد هذِه النقول، فيبدو أنها في كتبه المفقودة التي روى المصنف بعضها في مقدمة الكتاب في رقم (٨٠، ٩٥ - ٩٨).\n(٣) قال العكبري: الجمهور على كسر الهمزة وتشديد الياء، وقُرئ شاذًّا بفتح الهمزة، والأشبه أن يكون لغة مسموعة.\n\"إملاء ما من به الرحمن\" للعكبري ١/ ٦. وانظر: \"المحتسب\" لابن جني ١/ ٣٩، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١).\n(٤) في (ت): جميع.","vol":"2","page":428},{"text":"وأصْلها: الخضوع والانقياد والطاعة والذّلة، يُقال: طريق مُعبّد، إذا كان مذلّلًا موطوءًا بالأقدام (١). قال طرفة:\nتُبَارِي عِتَاقًا نَاجِيَاتٍ وَأَتْبعَتْ ... وَظِيفًا وَظِيفًا فَوْقَ مَوْرٍ مُعبَّدِ (٢)\nوبعيرٌ مُعَبَّدٌ: إذا كان مطليًّا بالقطران. وقال طرفة:\nإلَى أَنْ تحَامَتْنِي العَشِيرَةُ كلُّهَا ... وَأُفْرِدْتُ إِفْرَادَ البعيرِ المُعَبَّدِ (٣)\nوسُمِّيَ العبدُ عبدًا (لذلته وانقياده لمولاه) (٤).\n_________\n(١) \"جامع البيان \" للطبري ١/ ٦٩، \"معاني القرآن\" للزجاج ١/ ٤٨، \"البسيط\" للواحدي ١/ ٣٢٤، \"معالم التنزيل\" للبغوي ١/ ٥٣.\nقال شيخ الإسلام ابن تيمية ﵀ في تعريف العبادة: اسم جامع لكل ما يحبه الله ويرضاه من الأقوال والأعمال، الظاهرة والباطنة. \"العبودية\" (ص ٨).\nوانظر: \"القول المفيد على كتاب التوحيد\" ١/ ١٠ لابن عثيمين.\n(٢) \"ديوان طرفة\" (ص ٢٢)، \"جامع البيان\" للطبري ١/ ٦٩، \"الدر المصون\" للسمين الحلبي ١/ ٥٧.\nتبارى: تنافس. عتاقًا جمع عتيقة، وهي من الإبل الكريمة الأصيلة. ناجيات: مسرعات.\nوظيفًا وظيفًا: الوظيف عظم الساق، وخف البعير، وإتباعها الوظيف وظيفًا آخر هو أن تقع قائمتها الخلفية مكان قائمتها الأمامية. المور: الطريق. المعبد: المذلل الموطوء. وهو الشاهد هنا.\n(٣) \"ديوان طرفة\" (ص ٣١)، \"لسان العرب\" لابن منظور ٩/ ١٣ مادة (عبد). \"معجم مقاييس اللغة\" لابن فارس ٤/ ٢٠٦ تحامتني: تجنبتني.\n(٤) في (ت): لانقياده لمولاه وذلته.","vol":"2","page":429},{"text":"قوله -﷿- ﴿وَإِيَّاكَ نَسْتَعِينُ﴾: نستوفق ونطلبُ المعونة على عبادتك وعلى أمورنا كلّها، يُقال: استعنتُه واستعنتُ به (١).\nوقرأ يحيى بن وثَّاب: (نِستعين) بكسر النون (٢).\nقال الفراء: تميم وقيس وأسد وربيعة يكسرون علامات المستقبل إلا الياء، فيقولون: إِستعينُ، ويستعين، وتِستعين، ونحوها، ويفتحون الياء؛ لأنها أخت الكسرة، وقريش وكنانة يفتحونها كلها، وهي الأفصح والأشهر.\nوإنما كرّر ﴿إِيَّاكَ﴾ ليكون أدلّ على الإخلاص والاختصاص والتأكيد (٣)، كقول الله -﷿- حكايةً عن موسى -﵇- ﴿كَيْ نُسَبِّحَكَ كَثِيرًا (٣٣) وَنَذْكُرَكَ كَثِيرًا (٣٤)﴾ (٤) ولم يقل: كي نسبحك ونذكرك كثيرًا.\nقال الشاعر:\nوجاعلُ الشَّمْسِ مِصْرًا لا خَفَاءَ بِهِ ... بينَ النَّهَارِ وبَيْنَ الليلِ قدْ فَصَلا (٥)\n_________\n(١) \"الوسيط\" للواحدي ١/ ٦٨، \"تفسير القرآن\" للسمعاني ١/ ٣٧٠.\n(٢) \"مختصر الشواذ\" لابن خالويه (ص ١) \"شواذ القراءة\" للكرماني (ص ١٥)، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٦٤.\n(٣) \"الوسيط\" للواحدي ١/ ٣٢٥.\n(٤) طه: (٣٣، ٣٤).\n(٥) البيت لعدي بن زيد التميمي الجاهلي. ترجمته في \"طبقات فحول الشعراء\" لابن سلام ١/ ١٤٠، \"الشعر والشعراء\" (ص ١٣٠).\nوورد البيت في \"جامع البيان\" للطبري ١/ ٧٤، \"تهذيب اللغة\" للأزهري ١٢/ ١٨٣، \"لسان العرب\" لابن منظور ١٣/ ١٢١ (مصر).","vol":"2","page":430},{"text":"ولم يقل: بين النهار والليل.\nوقال الآخر:\nبين الأشَجِّ وبين قيسٍ باذِخٌ ... بَخْ بخْ لِوالِدِهِ وللْمَوْلُودِ (١)\nوقال أبو بكر الورّاق: ﴿إِيَّاكَ نَعْبُدُ﴾ لأنك خلقتنا، ﴿وَإِيَّاكَ نَسْتَعِينُ﴾ لأنك هديتنا (٢).\n[١٩١] وسمعت أبا القاسم الحبيبي يقول: سألتُ أبا الحسن علي ابن عبد الرحيم القنّاد عن هذِه الآية فقال: ﴿وَإِيَّاكَ نَسْتَعِينُ﴾ لأنك الصانع، ﴿وَإِيَّاكَ نَسْتَعِينُ﴾ لأن المصنوع لا غنى به عن الصّانع، ﴿إِيَّاكَ نَعْبُدُ﴾ لتدخلنا الجنان (٣)، ﴿وَإِيَّاكَ نَسْتَعِينُ﴾ لتنقذنا من النيران، ﴿إِيَّاكَ نَعْبُدُ﴾ لأنا (٤) عبيد، ﴿وَإِيَّاكَ نَسْتَعِينُ﴾ لأنك\n_________\n= والمصر: الحاجز والحد بين الشيئين. يقول: جعل الشمس حدًّا وعلامةً بين الليل والنهار.\n(١) هذا البيت للأعشى، أعشى همدان، يمدح فيه عبد الرحمن بن الأشقر بن قيس الكندي، والأشج هو: الأشعث والد عبد الرحمن. وقيس: جده. وبخ بخ: كلمة للتعظيم والتفخيم.\n\"جامع البيان\" للطبري ١/ ٧١، \"الأغاني\" للأصبهاني ٦/ ٤٦، ٦١.\nوقد قرّر الطبري ﵀ في \"جامع البيان\" ١/ ١٦٤ أنّ الأفصح إعادة ﴿إِيَّاكَ﴾ مع جمل فعل، وردّ على من استدل بالبيتين السابقين على أنّ إعادة ﴿إِيَّاكَ﴾ مع ﴿نَسْتَعِينُ﴾ بعد تقدمها في قوله ﴿إِيَّاكَ نَعْبُدُ﴾ مثل إعادة بين في البيتين.\n(٢) [١٩١] ذكره الحيري في \"الكفاية في التفسير\" ١/ ١٤.\n(٣) في (ن): الجنة.\n(٤) في (ت): لأننا.","vol":"2","page":431},{"text":"كريم مجيد، ﴿إِيَّاكَ نَعْبُدُ﴾ لأنك المعبود بالحقيقة، ﴿وَإِيَّاكَ نَسْتَعِينُ﴾ لأننا العباد بالوثيقة (١).\n\n<span data-type=\"title\" id=toc-370>٦ </span>- قوله ﴿اهْدِنَا الصِّرَاطَ﴾:\nقال عليّ بن أبي طالب وأُبيّ بن كعب ﵄ ثبِّتنا (٢).\nوهذا كما يُقال للرجل (٣) يأكل: كُل. وللذي يقرأ: اقرأ. وللقائم: قم لي حتى أعود إليك. أي: دُمْ على ما أنت عليه (٤).\nوقال مقاتل والسدي: أرشدنا (٥).\nيقالُ: هديته لِلدِّين (وهديتُه إلى الدين هدى وهدايةً) (٦).\nقال الحسين بن الفضل: الهدى في القرآن على وجهين (٧): هدى دعاء وبيان، كقوله تعالى: ﴿وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ\n_________\n(١) ذكره الحيري في \"الكفاية في التفسير\" ١/ ١٤.\n(٢) نقله السمرقندي في \"بحر العلوم\" ١/ ٨٢ والبغوي في \"معالم التنزيل\" ١/ ٥٤، والزمخشري في \"الكشاف\" ١/ ٢٥ عنهما.\nقال السمرقندي: ومعنى قول علي: ثبتنا عليه. يعني: احفظ قلوبنا على ذلك ولا تقلِّبها بمعاصينا. وهذا موافق لقوله تعالى: ﴿وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا﴾ فكذلك هاهنا.\n(٣) فى (ت) زيادة: الذى.\n(٤) \"معالم التنزيل\" للبغوي ١/ ٤٥.\n(٥) \"معالم التنزيل\" للبغوي ١/ ٤٥، \"زاد المسير\" لابن الجوزي ١/ ١٤، و\"الجامع لأحكام القرآن\" للقرطبي ١/ ١٢٧.\n(٦) في (ت): كما يقال: هديته إلى الدين هدى وهداية.\n(٧) \"تفسير القرآن\" للسمعاني ١/ ٣٨، \"محاسن التأويل\" للقاسمي ٢/ ١٤.","vol":"2","page":432},{"text":"مُسْتَقِيمٍ﴾ (١) وقوله: ﴿وَلِكُلِّ قَوْمٍ هَادٍ﴾ (٢)، وقوله تعالى: ﴿وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ﴾ (٣).\nوهدى توفيق وتسديد كقوله تعالى: ﴿يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ﴾ (٤) وقوله تعالى: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ﴾ (٥).\n﴿الصِّرَاطَ الْمُسْتَقِيمَ﴾: الطريق الواضح المستوي (٦).\nقال عامر بن الطُّفيل (٧):\nشَحَنَّا أَرْضَهُمْ بالخَيْلِ حتَّى ... تَرَكنَاهُمْ أَذَلّ مِنَ الصِّرَاطِ (٨)\n_________\n(١) الشورى: ٥٢.\n(٢) الرعد: ٧.\n(٣) فصلت: ١٧.\n(٤) النحل: ٩٣. فاطر: ٨.\n(٥) القصص: ٥٦.\n(٦) قال الطبري في \"جامع البيان\" ١/ ٧٣: أجمعت الأمة من أهل التأويل جميعًا على أنّ ﴿الصِّرَاطَ الْمُسْتَقِيمَ﴾ هو الطريق الواضح الذي لا اعوجاج فيه.\n(٧) عامر بن الطفيل بن مالك بن جعفر بن كلاب العامري، وهو ابن عم لبيد الشاعر. وكان فارس قيس.\n\"الشعر والشعراء\" لابن قتيبة (ص ٢٠٧).\n(٨) ليس في \"ديوانه\"، وذكره القرطبي في \"الجامع لأحكام القرآن\" ونسبه لابن الطفيل ١/ ١٤٧ وذكره الطبري في \"جامع البيان\" ١/ ١٢٨ ونسبه لأبي ذؤيب الهذلي، وليس في ديوانه. وورد البيت كذلك في \"الدر المصون\" للسمين الحلبي ١/ ٦٤. والشاهد قوله ﴿الصِّرَاطَ﴾: الطريق.","vol":"2","page":433},{"text":"وقال جرير (١):\nأَمِيرُ المُؤْمِنِينَ عَلَى صِرَاطٍ ... إِذَا اعْوَجَّ المَوَارِدُ مُسْتَقِيمُ (٢)\nأي: إذا اعوجَ النّاسُ فطريقُه تستقيمُ.\nفي ﴿الصِّرَاطَ﴾ خمس قراءات:\nبالسين: وهو الأصل (٣). وسمّي الطريقُ صراطا؛ لأنه يسترط السابلة والمارّة (٤).\n[١٩٢] أخبرنا عبد الله بن حامد الوزان (٥) قال: نا محمد بن\n_________\n(١) هو: جرير بن عطية الخَطَفي التميمي البصري، أبو حَرْزَة، شاعر زمانه. مدح يزيد ابن معاوية وخلفاء بني أمية، وشعره مدوَّن. مات سنة (١١٠ هـ).\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٣٧٤، \"خزانة الأدب\" للبغدادي ١/ ٢١٧.\n(٢) \"ديوان جرير\" مع الشرح (ص ٣٨٢) يمدح هشام بن عبد الملك.\nوورد البيت كذلك في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٤، \"جامع البيان\" للطبري ١/ ٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٢٨، \"الدر المصون\" للسمين الحلبي ١/ ٦٤، \"لسان العرب\" لابن منظور ٦/ ٢٤٠ (سرط).\nقال ابن منظور: الموارد: الطرق إلى الماء، واحدتُها موردة.\n(٣) \"السبعة في القراءات\" لابن مجاهد (ص ١٠٥)، \"الحجة في القراءات السبع\" لابن خالويه (ص ٦٢)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٣٤.\n(٤) أي: يبتلع. انظر: \"البسيط\" للواحدي ١/ ٣٣١ \"الكشاف\" للزمخشري ١/ ٢٥، \"معالم التنزيل\" للبغوي ١/ ٥٤، \"لسان العرب\" لابن منظور ٦/ ٢٤٥، (سرط) \"التفسير الكبير\" لابن تيمية ٢/ ١٧١.\n(٥) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.","vol":"2","page":434},{"text":"حمدويه (١) قال: نا محمود بن آدم (٢) قال: نا سفيان (٣)، عن عمرو (٤)، عن ثابت (٥) قال: سمعت ابن عباس قرأ ﴿إهدِنَا الصِّرَاطَ] هو بالسين (٦).\nوبه قرأ ابن كثير طريق قنبل (٧)،\n_________\n(١) أبو عبد الله الحاكم، الإمام، الحافظ، الثقة.\n(٢) محمود بن آدم، أبو أحمد، ويقال أبو عبد الرحمن المروزي.\nذكره ابن حبان في \"الثقات\". وقال ابن حجر: صدوق. وذكره ابن عدي في شيوخ البخاري. مات سنة (٢٥٨ هـ).\n\"الثقات\" لابن حبان ٩/ ٢٠٢، \"تهذيب الكمال\" للمزي ٢٧/ ٢٩٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٤، \"تقريب التهذيب \" لابن حجر (٦٥٥٢).\n(٣) ابن عيينة، ثقة، حافظ، إمام.\n(٤) ابن دينار، ثقة، ثبت.\n(٥) ثابت المكي، مجهول، روى عن ابن عباس، ولم يرو عنه سوى عمرو بن دينار. ذكره البخاري وابن أبي حاتم وسكتا عنه. وذكره ابن حبان في \"الثقات\" وقال: لا أدري من هو، ولا ابن من هو! .\n\"التاريخ الكبير\" للبخاري ١/ ٢/ ١٧٣، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٦١، \"الثقات\" لابن حبان ٤/ ٩٦، \"ميزان الاعتدال\" للذهبي ٢/ ٨١.\n(٦) الحكم على الإسناد:\nسنده ضعيف، لجهالة ثابت المكي.\nالتخريج:\nرواه سعيد بن منصور في \"سننه\" ٢/ ٥٣٢ (١٧٥)، والبخاري في \"التاريخ الكبير\" ١٢/ ٧٣ من طريق سفيان بن عيينة به مثله. وعلقه ابن حبان في \"الثقات\" ٤/ ٩٦. وذكره السيوطي في \"الدر المنثور\" ١/ ٤٠، وعزاه إلى سعيد بن منصور، وعبد بن حميد والبخاري في \"التاريخ الكبير\"، وابن الأنباري.\n(٧) لابن كثير راويان يرويان عنه القراءة بالإسناد، وهما: البزي أحمد بن محمد المكي. وقُنُبل: وهو محمد بن عبد الرحمن بن محمد بن خالد بن سعيد المكي =","vol":"2","page":435},{"text":"ويعقوب (١) طريق رويس (٢).\nوبإشمام السين (٣): وهي رواية أبي (٤) حمدون عن الكسائي.\n_________\n= المخزومي، ويكنى أبا عمرو، ويلقب قنبلًا. ويقال هم أهل بيت بمكة يعرفون بالقنابلة، وقيل لُقب قُنبلًا؛ لأنه كان يكثر من استعمال دواء يعرف بالقنبيل. توفي سنة (٢٩١ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ٢٣٠، \"سير أعلام النبلاء\" للذهبي ١٤/ ٨٤، \"غاية النهاية\" لابن الجزري ٢/ ١٦٥، \"النشر في القراءات العشر\" لابن الجزري ١/ ١٢٠.\n(١) الحضرمي.\n(٢) ليعقوب راويان: رويس، وروح البصري. أما رويس: فهو أبو عبد الله محمد بن المتوكل اللؤلؤي البصري، ورويس لقب له. توفي بالبصرة سنة (٢٣٨ هـ). \"معرفة القراء الكبار\" للذهبي ١/ ٢١٦، \"غاية النهاية\" لابن الجزري ٢/ ٢٣٤.\n(٣) \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٨٧)، \"المستنير\" لابن سوَّار (ص ٤٤١).\nوالإشمام: هو حذف حركة المتحرك في الوقف، فضم الشفتين للأصوات إشارة إلى الحركة.\nالفاء في (فضم) للتعقيب، فلو تراخى فإسكان مجرد، لا إشمام. قال الشاطبي: والإشمام: إطباق الشفاه بغير ما يسكن.\n\"النشر في القراءات العشر\" لابن الجزري ٢/ ١٢١، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣١٤، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٨٧)، \"المستنير\" لابن سوار (ص ٤٤١).\n(٤) في (ن): ابن.\nوهو أبو حمدون الطيب بن إسماعيل بن أبي تراب، الذهلي البغدادي اللؤلؤي. المقرئ، قرأ على اليزيدي، والكسائي، وسُليم، وغيرهم، وجلس للإقراء، وقصده الطلبة لدينه وورعه، وإتقانه وحذقه بالأداء. =","vol":"2","page":436},{"text":"وبالزاي (١): وهي رواية أبي حمدون (٢) عن سليم (٣) عن حمزة.\nوبإشمام الزاي (٤): وهي قراءة حمزة في (٥) أكثر الروايات،\n_________\n= مات في حدود سنة (٢٤٠ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ٣٦٠، \"معرفة القراء الكبار\" للذهبي ١/ ٢١١، \"غاية النهاية\" لابن الجزري ١/ ٣٤٣.\n(١) \"السبعة\" لابن مجاهد (ص ١٠٦)، \"المستنير\" لابن سوار (ص ٤٤١)، \"الدر المنثور\" للسيوطي ١/ ٤٠.\n(٢) في (ن): ابن حمدون. وفي (ش)، (ت): أبي جعفر.\n(٣) سُليم بن عيسى بن سليم بن عامر بن غالب، أبو عيسى، ويقال أبو محمد الحنفي، مولاهم الكوفي، المقرئ صاحب حمزة الزيات، وأخص تلامذته به، وأحذقهم بالقراءة، وأقومهم بالحرف. وهو الذي خلف حمزة في الإقراء بالكوفة. توفي سنة (١٨٨ هـ) وقيل: بعدها بسنة.\n\"التاريخ الكبير\" للبخاري ٢/ ٢/ ١٢٧، \"معرفة القراء الكبار\" للذهبي ١/ ١٣٨، \"ميزان الاعتدال\" للذهبي ٢/ ٢٣١، \"غاية النهاية\" لابن الجزري ١/ ٣١٨.\n(٤) \"السبعة\" لابن مجاهد (ص ١٠٦)، \"الحجة لابن خالويه\" (ص ٦٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٨٦)، \"التيسير\" للداني (ص ٢٧).\nقال ابن خالويه: والحجة لمن أشمَّ الزاي أنها تؤاخي السين في الصفير، وتؤاخي الطاء في الجهر.\nقال عبد الفتاح القاضي في \"البدور الزاهرة في القراءات العشر المتواترة\" (ص ١٥): وكيفية الإشمام هنا أن تخلط لفظ الصاد بالزاي، وتمزج أحد الحرفين بالآخر، بحيث يتولد منهما حرف ليس بصاد ولا بزاي، ولكن يكون صوت الصاد متغلبًا على صوت الزاي، كما يستفاد ذلك من معنى الإشمام، وقصارى القول في ذلك أن تنطق بالصاد كما ينطق العوام بالظاء.\n(٥) في (ت): من.","vol":"2","page":437},{"text":"والكسائي في رواية (١) النَّهشلي (٢) والشيزري (٣).\nوبالصاد: وهي قراءة الباقين من القراء (٤).\nوكلها لغات فصيحة صحيحة (إلا أن الاختيار الصاد) (٥)، لموافقة المصحف؛ لأنها كُتبت في جميع المصاحف بالصاد، ولمؤاخاتها الطاء، لأنهما موافقتان (٦) في الإطباق والاستعلاء (٧).\n_________\n(١) في (ت): من طريق.\n(٢) النهشلي هو أحمد بن أبي سريج، وقيل: أحمد بن عمر بن الصبّاح النهشلي الرازي، أبو جعفر المقرئ. قرأ على الكسائي، حدّث عنه البخاري وأبو داود والنسائي في كتبهم، وأبو بكر بن أبي داود، وأبو حاتم وقال: صدوق. توفي سنة (٢٣٠ هـ).\n\"تاريخ بغداد\" للخطيب ٤/ ٢٠٥، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٦، \"غاية النهاية\" لابن الجزري ١/ ٦٣، \"تهذيب الكمال\" للمزي ١/ ٣٥٥، \"معرفة القراء الكبار\" للذهبي ١/ ٢١٩، \"تهذيب التهذيب\" لابن حجر ١/ ٢٢.\n(٣) الشيزري: هو محمد بن سنان بن سَرْج الشيزري، القاضي أبو جعفر. قرأ القرآن على عيسى بن سليمان الشيزري صاحب الكسائي. توفي سنة (٢٩٣ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ٢٦٠، \"غاية النهاية\" لابن الجزري ٢/ ٢٦٤.\n(٤) \"السبعة\" لابن مجاهد (ص ١٠٦)، \"التيسير\" للداني (ص ٢٧)، \"المستنير\" لابن سوار (ص ٤٤١)، \"التذكرة\" لابن غلبون ١/ ٨٥، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٣٤. قال مكي: وحجة من قرأ بالصاد، أنه اتّبع خط المصحف، وهي لغة قريش.\n(٥) في (ت): إلا الاختيار كالصاد.\n(٦) في (ت): متوافقتان.\n(٧) \"السبعة\" لابن مجاهد (ص ١٠٧)، \"الحجة\" للفارسي ١/ ٤٩، \"الحجة\" لابن خالويه (ص ٦٢)، \"الحجة\" لابن زنجلة (ص ٨٠). =","vol":"2","page":438},{"text":"واختلف المفسرون في الصراط المستقيم ما هو؟ (١).\n[١٩٣] فأخبرنا أبو محمد عبد الله بن حامد الوزَّان الأصبهاني (٢) وأبو القاسم الحسن بن محمد النيسابوري (٣) قالا: أنا أبو محمد أحمد\n_________\n= والإطباق: إلصاق طائفة من اللسان بما يحاذيها من سقف الحنك الأعلى، وانحصار الصوت بينهما. وحروفه أربعة: الصاد والضاد والطاء والظاء.\nوالاستعلاء: ارتفاع اللسان عند النطق بالحرف إلى الحنك الأعلى، وحروفه سبعة، جُمعت في قولهم: خُصَّ ضَغْط قِظْ.\nانظر: \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٢٠، \"الوافي في شرح الشاطبية\" لعبد الفتاح القاضي (ص ٣٩١، ٣٩٢)، \"أحكام قراءة القرآن\" للحصري (ص ٩٠، ٩٣).\nوالغالب على صنيع المصنف ﵀ أنه يعرض القراءات، دون ترجيح بينهما أو اختيار، بخلاف ما فعله هنا -وإن كان لم يبلغ بفعله هذا مبلغ الطبري مثلًا- في الترجيح بين القراءات المتواترة، وردّ بعضها.\nقال أبو جعفر النحَّاس: السلامة عند أهل الدين، إذا صحَّت القراءتان ألا يقال: إحداهما أجود، لأنهما جميعًا عن النبي - ﷺ -، فيأثم من قال ذلك، وكان رؤساء الصحابة ينكرون مثل هذا.\nانظر: \"الإتقان\" للسيوطي ٢/ ٥٣٦.\n(١) قال ابن كثير ﵀ في \"تفسير القرآن العظيم\" ١/ ٢١٨: اختلفت عبارات المفسرين من السلف والخلف في تفسير الصراط، وإن كان يرجع حاصلها إلى شيء واحد، وهو المتابعة لله وللرسول. . .\nوهذا الخلاف الذي يسوقه المصنف كثيرًا أغلبه من اختلاف التنوع لا اختلاف التضاد، وهو اختلاف لا ضرر فيه.\nانظر: \"مقدمة في أصول التفسير\" لابن تيمية (ص ٤١)، \"بحوث في أصول التفسير ومناهجه\" للرومي (ص ٤٢).\n(٢) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٣) أبو القاسم الحبيبي، قيل: كذبه الحاكم.","vol":"2","page":439},{"text":"ابن عبد الله المزني (١) قال: نا محمد بن عبد الله بن سليمان (٢) قال: نا عثمان (٣) قال: نا الحسين بن علي (٤)، عن حمزة الزيات (٥)، عن أبي المختار الطائي (٦)،\n_________\n(١) الشيخ الجليل.\n(٢) محمد بن عبد الله بن سليمان الحضرمي، الملقب بمُطيَّن، أبو جعفر محدث الكوفة.\nقال الدارقطني: ثقة جبل. وقال الخليلي: ثقة حافظ. وقال الذهبي: صنَّف المسند والتاريخ، وكان متقنًا. توفي سنة (٢٩٧ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٤/ ٤١، \"تذكرة الحفاظ \" للذهبي ٢/ ٦٦٢، \"طبقات الحفاظ\" للسيوطي (٦٥٩).\n(٣) عثمان بن محمد بن إبراهيم بن عثمان بن خواستي العبسي مولاهم أبو الحسن ابن أبي شيبة الكوفي، أخو أبي بكر بن أبى شيبة.\nروى عن: أبي إسماعيل إبراهيم بن سليمان المؤدب، وأحمد بن إسحاق الحضرمي، وأحمد بن المفضل الحفري وغيرهم.\nروى عنه: البخاري، ومسلم، وأبو داود، وغيرهم.\nقال يحيى بن معين وغيره: ثقة مأمون.\n\"التاريخ الكبير\" للبخاري ١/ ١٨٤، \"تهذيب الكمال\" للمزي ١٩/ ٤٧٩، \"تقريب التهذيب\" لابن حجر (٤٥١٣).\n(٤) الجعفي، ثقة، عابد.\n(٥) صدوق، ربما وهم.\n(٦) أبو المختار الطائي قيل: اسمه سعد الكوفي. مجهول. قال ابن المديني: لا يعرف. وقال أبو زرعة: لا أعرفه وقال ابن حجر: مجهول. من السادسة.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٤٤٣، \"ميزان الاعتدال\" للذهبي ٤/ ٥٧١، \"الكاشف\" للذهبي ٢/ ٤٥٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٨٤، \"تقريب التهذيب\" لابن حجر (٨٤١٤).","vol":"2","page":440},{"text":"عن ابن أخي الحارث الأعور (١) عن الحارث (٢)، عن علي بن أبي طالب - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: \"الصراط المستقيم كتاب الله -﷿-\" (٣).\n[١٩٤] وأخبرنا عبد الله بن حامد (٤) قال: نا حامد بن محمد (٥) قال: نا محمد بن شاذان الجوهري (٦) قال: نا زكريا بن عدي (٧)\n_________\n(١) ابن أخي الحارث الأعور، مجهول، من السادسة.\n\"ميزان الاعتدال\" للذهبي ٤/ ٥٩٨، \"الكاشف\" للذهبي ٢/ ٤٨٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٢٥، \"تقريب التهذيب\" لابن حجر (٨٥٧١).\n(٢) كذبه الشعبي في رأيه، ورمي بالرفض، وفي حديثه ضعف.\n(٣) [١٩٣] الحكم على الإسناد:\nإسناده ضعيف؛ لأن مداره على الحارث الأعور وفي حديثه ضعف فيه وأبو المختار وابن أخي الحارث مجهولان. هو جزء من الحديث الذي تقدَّم برقم (١١٨). وقد تقدم هناك تضعيف العلماء للحديث.\n(٤) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٥) الهروي الرفاء، ثقة، صدوق.\n(٦) محمد بن شاذان بن يزيد، أبو بكر الجوهري البغدادي، المقرئ.\nقال الدارقطني: ثقة صدوق. وقال الخطيب البغدادي: قرأتُ على الحسن بن أبي بكر عن أحمد بن كامل القاضي قال: كان محمد بن شاذان الجوهري ثقة في الحديث مأمونًا. وقال ابن الجزري: مقرئ حاذق معروف، محدّث، مشهور، ثقة. توفي سنة (٢٨٦ هـ) وقد نيف على التسعين.\n\"تاريخ بغداد\" للخطيب ٥/ ٣٥٣، \"معرفة القراء الكبار\" للذهبي ١/ ٢٥٥، \"غاية النهاية\" لابن الجزري ٢/ ١٥٢.\n(٧) زكريا بن عدي بن الصلت التيمي مولاهم، أبو يحيى، نزيل بغداد، وهو أخو يوسف، ثقة، جليل، يحفظ. مات سنة (٢١١ هـ)، أو (٢١٢ هـ).\n\"تهذيب الكمال\" للمزي ٩/ ٣٦٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٨٧.","vol":"2","page":441},{"text":"قال: نا وكيع (١)، عن مِسعر (٢)، عن منصور (٣)، عن أبي وائل (٤)، عن عبد الله (٥) قال: الصراط المستقيم: كتاب الله -﷿- (٦).\n[١٩٥] وأخبرنا عبد الله (٧) قال: أنا عبد الرحمن بن محمد (٨)\n_________\n(١) وكيع بن الجراح، الإمام، الحافظ، الثقة.\n(٢) ابن كدام، ثقة، ثبت، فاضل.\n(٣) ابن المعتمر، ثقة، ثبت.\n(٤) شقيق بن سلمة، ثقة، مخضرم.\n(٥) ابن مسعود.\n(٦) [١٩٥] الحكم على الإسناد:\nرجال إسناده ثقات. عدا شيخ المصنف لم يذكر بجرح أو تعديل. وقد جاء من طريق آخر، وصححه الحاكم وغيره، والله أعلم.\nالتخريج: رواه الطبري في \"جامع البيان\" ١/ ١٧٣ (١٧٧) والحاكم في \"المستدرك\" ٢/ ٢٥٨ كتاب التفسير، تفسير سورة الفاتحة: من طريق سفيان الثوري عن منصور، به مثله.\nوإسناد الطبري صحيح كما قال أحمد شاكر، وقال الحاكم: صحيح على شرط الشيخين، ولم يخرجاه، ووافقه الذهبي.\n(٧) عبد الله بن حامد الوزان.\n(٨) عبد الرحمن بن محمد بن أحمد بن بالويه المزكى البالوي، أبو محمد.\nسمع: أبا العباس محمد بن يعقوب، وأبا بكر محمد بن أحمد بن بالويه البالوي، وأبا جعفر محمد بن غالب بن حرب.\nرحل به أبو طاهر محمد بن الحسن المحمد آباذي، وصحح كتبه وسماعاته ببغداد. سمع منه: أبو على الحسين بن على الحافظ والحاكم.\nقال عبد الغافر: التقي من بيت العدالة، أحد الثقات المتقنين والأمناء المعروفين. مات في شعبان سنة (٤١٠ هـ). =","vol":"2","page":442},{"text":"قال: نا محمد بن غالب (١) قال: نا عصمة بن سليمان (٢) قال: نا الحسن بن صالح (٣) عن [ابن] (٤) عقيل (٥)،\n_________\n= \"الأنساب\" للسمعاني ١/ ١٢٧، \"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (ص ٢٩٥)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٤٠.\n(١) محمد بن غالب بن حرب، أبو جعفر الضَّبّي البصري، التمَّار، التمتام، نزيل بغداد.\nقال الدارقطني: ثقة مأمون، إلا أنه كان يخطئ. وقال في موضع آخر: ثقة مجوِّد. وقال ابن أبي حاتم: سمعت منه ببغداد، وهو صدوق.\nقال الخطيب البغدادي: كان كثير الحديث، صدوقًا، حافظًا. وقال الذهبي في \"سير أعلام النبلاء\": الإمام، المحدَّث الحافظ، المتقن. وقال في \"ميزان الاعتدال\": حافظ مكثر. وقال ابن حجر في \"لسان الميزان\": كان متقنًا، صاحب دعابة. توفي سنة (٢٨٣ هـ) وله تسعون عامًا.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٥٥، \"تاريخ بغداد\" للخطيب ٣/ ١٤٣، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٩٠، \"ميزان الاعتدال\" للذهبي ٣/ ٦٨١، \"لسان الميزان\" لابن حجر ٥/ ٣٣٧.\n(٢) عصمة بن سليمان الخزاز، كوفي سكن بغداد. قال أبو حاتم: ما كان به بأس. وقال البيهقي في \"معرفة السنن والآثار\" ١٢/ ١٠٢: لا يحتج به.\n\"الجرح والتعديل \" لابن أبي حاتم ٧/ ٢١، \"لسان الميزان \" لابن حجر ٤/ ١٦٩.\n(٣) الحسن بن صالح بن صالح بن حي، وهو حيان بن شُفَيّ -بضم المعجمة والفاء مصغَّرًا- الهمداني -بسكون الميم- الثوري. ثقة فقيه عابد، رُمي بالتشيع. مات سنة (١٦٩ هـ).\n\"تهذيب الكمال\" للمزي ٦/ ١٧٧، \"تهذيب التهذيب\" لابن حجر ١/ ٣٩٨، \"تقريب التهذيب\" لابن حجر (١٢٦٠).\n(٤) في جميع النسخ: أبي، والتصويب من مصادر الترجمة والتخريج.\n(٥) عبد الله بن محمد بن عقيل بن أبي طالب الهاشمي، أبو محمد المدني. =","vol":"2","page":443},{"text":"عن جابر (١) قال: الصراط المستقيم: الإسلام، وهو أوسع مما بين السماء والأرض (٢).\n_________\n= أمه زينب بنت علي.\nقال ابن معين وابن المديني والنسائي: ضعيف. وقال أحمد: منكر الحديث. وقال أبو زرعة: مختلف عنه في الأسانيد. وقال أبو حاتم: لين الحديث ليس بالقوي، ولا ممن يحتج به. . يكتب حديثه. وقال البخاري: مقارب الحديث.\nوقال الترمذي: صدوق، وقد تكلم فيه بعض أهل العلم من قبل حفظه. وقال الحاكم: عمر فساء حفظه، فحدث على التخمين. قال الذهبي في \"سير أعلام النبلاء\": قلت: لا يترقى إلى درجة الصحة والاحتجاج. وقال ابن حجر: صدوق، في حديثه لين، ويقال تغيَّر بآخره. مات بعد (١٤٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٥٣، \"سير أعلام النبلاء\" للذهبي ٦/ ٢٠٤، \"الكاشف\" للذهبي ١/ ٥٩٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٢٤، \"تقريب التهذيب\" لابن حجر (٣٦١٧)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٤٨٤).\n(١) هو جابر بن عبد الله - ﵁ -.\n(٢) [١٩٥] الحكم على الإسناد:\nمدار إسناده على عبد الله بن محمد بن عقيل، وفيه مقال. ومع ذلك صحح الحاكم والذهبي وأحمد شاكر الحديث من طريقه، والله أعلم.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١/ ٧٤ من طريق علي والحسين ابني صالح جميعًا، عن عبد الله بن محمد بن عقيل به مثله، ورواه الحاكم في \"المستدرك\" ٢/ ٢٥٨ كتاب التفسير، باب تفسير سورة الفاتحة من طريق الحسن بن صالح وحده به مثله.\nقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي.\nوإسناد الطبري صححه الشيخ أحمد شاكر.","vol":"2","page":444},{"text":"وقال مقاتل: الصراط المستقيم الإسلام؛ لأن كل دين وطريق غير الإسلام فليس بمستقيم (١).\nوروى عاصم الأحول (٢) عن أبي العالية الرِّياحي قال: هو طريق رسول الله - ﷺ - وصاحبيه من بعده أبي بكر وعمر ﵄.\nقال عاصم: فذكرنا ذلك للحسن فقال: صدق أبو العالية ونصح (٣).\nوقال بكر بن عبد الله المزني: رأيت رسول الله - ﷺ - في المنام، فسألته عن الصراط المستقيم. فقال: \"سنتي وسنة الخلفاء الراشدين من بعدي\" (٤).\n_________\n(١) \"تفسير مقاتل بن سليمان\" ١/ ٩.\n(٢) عاصم بن سليمان الأحول، أبو عبد الرحمن البصري، ثقة، من الرابعة، لم يتكلم فيه إلا القطان، وكأنه بسبب دخوله في الولاية، كذا قال ابن حجر. مات سنة (١٤٠ هـ).\n\"تهذيب الكمال\" للمزي ١٣/ ٤٨٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٥٢، \"تقريب التهذيب\" لابن حجر (٣٠٧٧).\n(٣) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢١٩ (٣٤). والطبري في \"جامع البيان\" ١/ ١٧٥ (١٨٤)، وابن عدي في \"الكامل\" ٣/ ٦٣ ترجمة أبي العالية.\nوذكره عن عاصم، عن أبي العالية: الأقليشي في \"سر العلوم والمعاني المستودعة في السبع المثاني\" (ص ٣١١) وابن عطية في \"المحرر الوجيز\" ١/ ٨٠، وابن كثير في \"تفسير القرآن العظيم\" ١/ ١٢١، والسيوطي في \"الدر المنثور\" ١/ ٣٩.\nورواه الحاكم في \"المستدرك\" ٢/ ٢٥٩ كتاب التفسير، باب تفسير سورة الفاتحة، عن أبي العالية، عن ابن عباس. وصححه، ووافقه الذهبي.\n(٤) نفله عنه الواحدي في \"البسيط\" ١/ ٣٣٨، والبغوي في \"معالم التنزيل\" ١/ ٥٤.","vol":"2","page":445},{"text":"وقال سعيد بن جُبير: يعني طريق الجنة (١).\nوقال السدي: أرشدنا إلى دين يدخُل به صاحبه الجنَّة، فلا يُعذّبُ بالنار أبدًا، ويكونُ خروجُه من قبره إلى الجنّة (٢).\nوقال محمد بن الحنفية (٣): هو دينُ الله لا يقبلُ من العباد غيره (٤).\n[١٩٦] أخبرنا أبو محمد عبد الله بن محمد بن عبدٍ (٥) القايني (٦)، قال: نا أبو الحسين محمد بن عثمان بن الحسن النصيبي (٧) ببغداد،\n_________\n(١) \"البحر المحيط\" لأبي حيان ١/ ١٤٦.\n(٢) لم أجده.\n(٣) محمد بن علي بن أبي طالب الهاشمي، أبو القاسم المدني، ثقة، عالم. والحنفية أمه، وهي خولة بنت جعفر الحنفية. توفي بعد (٨٥ هـ).\n\"سير أعلام النبلاء\" للذهبي ٤/ ١١٠، \"تقريب التهذيب\" لابن حجر (٦١٩٧).\n(٤) رواه الطبري في \"جامع البيان\" ١/ ٧٥ بإسناده عن ابن الحنفية. وفيه إسماعيل بن سلمان الأزرق ضعيف. كما في \"تقريب التهذيب\" لابن حجر (٤٥٤).\nوذكره الأقليشي في \"سر العلوم والمعاني المستودعة في السبع المثاني\" (ص ٣١٠)، وابن عطية في \"المحرر الوجيز\" ١/ ٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٢٨، وابن كثير في \"تفسير القرآن العظيم \" ١/ ٢٢٠.\n(٥) في النسخ الأخرى: عبد الله.\n(٦) لم أجده.\n(٧) أبو الحسين محمد بن عثمان بن الحسن بن عبد الله، القاضي النَّصيبي. سكن بغداد. قال الخطيب البغدادي: سألت الأزهري عنه، فقال: كذاب. وقال حمزة الدَّقَّاق: روى للشيعة مناكير، ووضع لهم.\nوقال الخطيب: سمعت أبا الفتح محمد بن أحمد بن محمد المصري يقول: لم أكتب ببغداد عن شيخ أطلق عليه الكذب غير أربعة، أحدهم النصيبي. توفي سنة (٤٥٦ هـ).","vol":"2","page":446},{"text":"قال: حدثني أبو القاسم عبد الباقي بن بهار (١)، قال: حدثني أبو حفص ابن شاهين (٢)، قال: حدثني أبي (٣) قال: حدثني حامد بن سهل (٤)،\n_________\n= \"تاريخ بغداد\" للخطيب ٣/ ٥١، \"ميزان الاعتدال\" للذهبي ٣/ ٦٤٣، \"لسان الميزان\" لابن حجر ٥/ ٢٨١.\n(١) لم أجده.\n(٢) أبو حفص عمر بن أحمد بن عثمان بن أحمد بن محمد بن أيوب بن أرواذ البغدادي الواعظ، الحافظ العالم، شيخ العراق. جمع وصنَّف الكثير، ومن مصنفاته \"التفسير\" في نيفٍ وعشرين مجلدًا، كله بالأسانيد. قال الذهبي: وتفسيره موجود بمدينة واسط اليوم.\nقال أبو الفتح ابن أبي الفوارس: ثقة، مأمون، صنَّف ما لم يصنِّفه أحد. وقال الخطيب: كان ثقةً أمينًا. وقال الأمير أبو نصر: هو الثقة الأمين. وكذلك وثَّقه الدارقطني، وأبو الوليد الباجي، وأبو القاسم الأزهري. توفي سنة (٣٨٥ هـ).\n\"تاريخ بغداد\" للخطيب ١١/ ٢٦٥، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٣١، \"غاية النهاية\" لابن الجزري ١/ ٥٨٨، \"طبقات المفسرين\" للداودي ٢/ ٢.\n(٣) أحمد بن عثمان بن أحمد بن أيوب بن أزداذ بن سراج بن عبد الرحمن أبو الطيب السمسار، والد أبي حفص بن شاهين.\nسمع: الفضل بن موسى الهاشمي، وأحمد بن منصور الرمادي، وعباس بن محمد الدوري، وجماعة من هذِه الطبقة. روى عنه: أبنه أبو حفص، وأبو الحسين بن سمعون، وعبد الله بن محمد بن قيس البزاز، وغيرهم.\nقال الخطيب: ثقة. توفي سنة (٣٢٧ هـ).\n\"تاريخ بغداد\" للخطيب ٤/ ٢٩٨.\n(٤) حامد بن سهل، أبو محمد البخاري. المحدِّث الحافظ. ارتحل وسمع هشام بن عمار، وعيسى بن حماد، وقتيبة بن سعيد، وغيرهم. وعنه سهل بن السَّري، ومحمد بن أحمد بن أبي حامد، وخلف بن محمد الخيَّام البخاريون. توفي سنة (٢٩٧ هـ).\n\"تاريخ دمشق\" لابن عساكر ٦/ ١٧٦، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٠.","vol":"2","page":447},{"text":"قال: حدثني عبد الله بن محمد العجلي (١)، قال: نا إبراهيم (٢)، قال: نا أبو جابر (٣) عن مسلم بن حيان (٤) عن ابن بُريدة (٥) في قول الله -﷿- ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (٦)﴾ قال: صراط محمد وآله (٦).\nوقال عبد العزيز بن يحيى: يعني طريق (٧) السواد الأعظم.\nوقال أبو بكر الوراق: يعني صراطًا لا تزيغُ به الأهواء يمينًا وشمالًا.\nوقال محمد بن علي الترمذي: يعني: طريق الخوف والرجاء (٨).\nوقال أبو سليمان الدّاراني (٩): يعني: طريق العبودية.\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) الهمداني. قال ابن أبي حاتم: روى عن جده. روى عنه الشعبي، سمعت أبي يقول ذلك.\nوذكره البخاري في \"التاريخ الكبير\" وسكت عنه. وذكره ابن حبان في \"الثقات\". \"التاريخ الكبير\" للبخاري ٧/ ٢٥٩، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٨٢، \"الثقات\" لابن حبان ٧/ ٤٤٥.\n(٥) هو عبد الله بن بريدة، وهو ثقة.\n(٦) [١٩٦] الحكم على الإسناد:\nإسناده ضعيف النصيبي كذاب، وفيه من لم أجده، ولم أجده عند غير المصنف.\n(٧) في (ت) زيادة: الصراط قبلها.\n(٨) \"البحر المحيط\" لأبي حيان ١/ ١٤٦.\n(٩) أبو سليمان الداراني، الإمام الكبير الزاهد عبد الرحمن بن أحمد. وقيل: عبد الرحمن بن عطية. =","vol":"2","page":448},{"text":"[١٩٧] وسمعت أبا القاسم الحسن بن محمد (١) يقول: سمعت أبا نصر منصور بن عبد الله (٢) بهراة (٣) يقول: سمعت أبا الحسن عمر (٤) بن واصل العنبري (٥) يقول: سمعت سهل بن عبد الله التستري (٦) يقول: هو طريق السنة والجماعة؛ لأن البدعة لا تكون مستقيمة.\n_________\n= وقيل: ابن عسكر العنسي الداراني. نسبةً إلى داريَّا قرية بغوطة دمشق. توفي سنة (٢١٥ هـ) وقيل: (٢٠٥ هـ).\n\"حلية الأولياء\" لأبي نعيم ٩/ ٢٦٧، \"تاريخ بغداد\" للخطيب ١٠/ ٢٤٨، \"الأنساب\": للسمعاني ٢/ ٤٣٦.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) الأصبهاني، لم يذكر بجرح أو تعديل.\n(٣) هَراة: بالفتح، مدينة عظيمة مشهورة، من أمهات مدن خراسان. قال ياقوت الحموي في \"معجم البلدان\" ٥/ ٣٩٦: لم أر بخراسان عند كوني بها في سنة سبع وستمائة مدينة أجل ولا أعظم ولا أفخم ولا أحسن ولا أكثر أهلا منها، فيها بساتين كثيرة، ومياه غزيرة، وخيرات كثيرة، محشوَّة بالعلماء، ومملوءة بأهل الفضل والثراء، وقد أصابها عين الزمان، ونكبتها طوارق الحدثان، وجاءها الكفار من التتر، فخربوها حتى أدخلوها في خبر كان، فإنا لله وإنا إليه راجعون.\n(٤) في (ت): عمرو. وهو خطأ.\n(٥) عمر بن واصل العنبري، أبو الحسن البصري، الصوفي، سكن بغداد.\nقال الدارقطني: كان قاصًّا، ضعيفا جدًّا. وقال الذهبي: اتهمه الخطيب بالوضع. \"تاريخ بغداد\" للخطيب ١١/ ٢٢١، \"سؤالات السهمي للدارقطني\" (٣١١)، \"ميزان الاعتدال\" للذهبي ٣/ ٢٣٠.\n(٦) أبو محمد، الصوفي الزاهد. له كلمات نافعة، ومواعظ بليغة، توفي سنة (٢٨٣ هـ).\n\"حلية الأولياء\" لأبي نعيم ١٠/ ١٨٩، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٣٠، \"طبقات المفسرين\" للداودي ١/ ٢١٥. =","vol":"2","page":449},{"text":"[١٩٨] وحدثنا أبو القاسم الحسن بن محمد بن الحسن المفسر (١)، قال: نا أبو العباس محمد بن يعقوب الأصم (٢)، قال: نا أحمد بن عبد الجبار العطاردي (٣)، قال: نا أبو بكر بن عياش (٤)\n_________\n= [١٩٧] الحكم على الإسناد:\nإسناده ضعيف جدًّا، من أجل عمر بن واصل.\nذكره البغوي في \"معالم التنزيل\" ١/ ٥٤ عن سهل ﵀ وليس هو في تفسير سهل.\nفائدة:\nقال ابن كثير ﵀ بعد أن ساق عددًا من الأقوال في معنى ﴿الصِّرَاطَ الْمُسْتَقِيمَ﴾: وكل هذِه الأقوال صحيحة، وهي متلازمة، فإن من اتبع النبي - ﷺ - واقتدى باللذين من بعده أبي بكر وعمر، فقد اتبع الحق، ومن اتبع الحق فقد اتبع الإسلام، ومن اتبع الإسلام فقد اتبع القرآن، وهو كتاب الله، وحبله المتين، وصراطه المستقيم، فكلها صحيحة، يصدِّق بعضها بعضًا، ولله الحمد.\n\"تفسير القرآن العظيم \" ١/ ٢٢١.\nوانظر في هذا أيضًا: \"جامع البيان\" للطبري ١/ ٧٤ - ٧٥، \"مقدمة في أصول التفسير\" لابن تيمية (ص ٣٣).\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) أبو العباس الأصم، ثقة.\n(٣) أبو عمر العطاردي: مختلف فيه.\n(٤) أبو بكر بن عياش -بتحتانية ومعجمة- بن سالم الأسدي، الكوفي، المقرئ، الحنَّاط -بمهملة ونون- مشهور بكنيته، والأصح أنها اسمه، وقيل: اسمه محمد، أو عبد الله، أو سالم، أو شعبة، أو رؤبة، أو مسلم، أو خداش، أو مطرف، أو حماد، أو حبيب، عشرة أقوال.\nقال الحسن بن عيسى: ذكر ابن المبارك أبا بكر بن عياش فأثنى عليه.\nوقال أحمد: صدوق صالح، صاحب قرآن وخبر. وقال مرة: ثقة، وربما غلط. ووثقه ابن معين. وقال العجلي: كان ثقة، قديمًا، صاحب سنة وعبادة، وكان يخطئ بعض الخطأ. =","vol":"2","page":450},{"text":"عاصم (١) عن زر (٢) عن أبي وائل (٣)،\n_________\n= وقال ابن عدي: . . . وهو من مشهوري مشائخ الكوفة وقرائهم، وعن عاصم بن بهدلة أحد القراء، هو في كل رواياته عن كل من روى عنه لا بأس به، وذلك أني لم أجد له حديثًا منكرًا إذا روى عنه ثقة، إلا أن يروي عن ضعيف.\nوقال ابن سعد: وكان ثقة، صدوقًا، عارفًا بالحديث والعلم، إلا أنه كثير الغلط. وقال الساجي: صدوق يهم.\nوروى الخطيب البغدادي بسنده عن أبي عبد الله قال: أبو بكر يضطرب في حديث هؤلاء الصغار، فأما حديثه عن أولئك الكبار ما أقربه عن ابن حصين وعاصم، وأنه يضطرب عن أبي إسحاق أو نحو هذا.\nقال الذهبي في \"ميزان الاعتدال\": صدوق ثبت في القراءة، لكنه في الحديث يغلط ويهم. . وقد أخرج له البخاري، وهو صالح الحديث.\nوقال ابن حجر: ثقة عابد، إلا أنه لما كبر ساء حفظه، وكتابه صحيح. مات سنة (١٩٤ هـ) وقيل قبل ذلك بسنة أو سنتين، وقد قارب المائة.\n\"تاريخ يحيى بن معين\" رواية الدارمي (٥٣، ٥٤، ٨٦)، \"تاريخ الثقات\" للعجلي (٢٠٩٩)، \"تاريخ بغداد\" للخطيب ١٤/ ٣٧١، \"ميزان الاعتدال\" للذهبي ٤/ ٤٩٤، \"سير أعلام النبلاء\" للذهبي ٨/ ٤٩٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٩٢، \"تقريب التهذيب\" لابن حجر (٨٠٤٢)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٤٣٩)، \"الاغتباط بمن رمي بالاختلاط\" لسبط ابن العجمي (١٢١).\n(١) عاصم ابن بهدلة بن أبي النجود، صدوق له أوهام.\n(٢) زرّ -بكسر أوله وتشديد الراء- بن حُبيش -بمهملة وموحدة ومعجمة، مصغرا- بن حُباشة -بضم المهملة بعدها موحدة ثم معجمة- الأسدي، الكوفي، أبو مريم، ثقة، جليل، مخضرم. مات سنة (٨١ هـ) أو بعدها. وهو ابن (١٢٧) سنة.\n\"تهذيب الكمال\" للمزي ٩/ ٣٣٥، \"تهذيب التهذيب\" لابن حجر ١/ ٦٢٧، \"تقريب التهذيب\" لابن حجر (٢٠١٩).\n(٣) شقيق بن سلمة، ثقة، مخضرم.","vol":"2","page":451},{"text":"عن عبد الله (١) قال: خطّ رسول الله - ﷺ - خطّيْن، خطًّا عن يمينه وخطًّا عن شماله، وقال: \"هذِه السُّبُل (٢)، وعلى كل سبيل منها شيطان يدعو إليه، وهذا سبيل الله، ثم قرأ: ﴿وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ﴾ (٣) \" (٤).\n_________\n(١) هو ابن مسعود.\n(٢) في (ن): هذا السبيل. وهي غير مستقيمة.\n(٣) الأنعام: (١٥٣).\n(٤) [١٩٨] الحكم على الإسناد:\nأحمد بن عبد الجبار العطاردي وأبو بكر بن عياش مختلف فيهما. وعاصم صدوق له أوهام. ويبقى مدار الحديث على عاصم؛ لأن الحديث قد ورد من غير طريق أحمد بن عبد الجبار، وأبو بكر بن عياش قد توبع من قبل حماد بن زيد. والحديث صححه الحاكم والله أعلم.\nالتخريج:\nرواه الحاكم في \"المستدرك\" ٢/ ٣١٨ كتاب التفسير، تفسير سورة الأنعام، من طريق أبي العباس محمد بن يعقوب الأصم عن أحمد بن عبد الجبار العطاردي، عن أبي بكر بن عياش، عن عاصم بن أبي النجود، عن أبي وائل، عن عبد الله - ﵁ - قال: خط لنا رسول الله - ﷺ - خطًّا، ثم خط عن يمينه وعن شماله خطوطًا، ثم قال: \"هذا سبيل الله، وهذِه السبل. . \" الحديث.\nولم يذكر في الإسناد زر بن حبيش بين عاصم وأبي وائل.\nقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي.\nورواه الطيالسي في \"مسنده\" (ص ٣٣) (٢٤١) وأحمد في \"مسنده\" ١/ ٤٣٥ (٤١٤٢)، (٤٤٣٧)، والدارمي في \"مسنده\" (٢٠٨) المقدمة، باب كراهية أخذ الرأي، والنسائي في \"التفسير\" ١/ ٤٨٥ (١٩٤)، ومحمد بن نصر المروزي في \"السنة\" (ص ٩ - ١٠) (١١) والهيثم بن كليب في \"مسنده\" (٥٣٥، ٥٣٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٤٢٢ (٨١٠٢)، والبزار في \"البحر الزخار\" ٥/ ١٣١ (١٧١٨)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" =","vol":"2","page":452},{"text":"[١٩٩]، وأخبرنا عبد الله بن حامد بن محمد (١)، قال: أنا أحمد بن محمد بن يوسف (٢)، قال: نا يعقوب بن سفيان الصغير (٣) قال: نا يعقوب بن سُفيان الكبير (٤)، قال: نا أبو صالح عبد الله بن صالح (٥)،\n_________\n= ١/ ١٠٥ (٧١٦)، والحاكم في \"المستدرك\" ٢/ ٣١٨، كتاب التفسير، تفسير سورة الأنعام، كلهم من طريق حماد بن زيد، عن عاصم بن أبي النجود به.\nفي إسناده شيخ المصنف، قيل: كذبه الحاكم.\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أحمد بن محمد بن يوسف بن يعقوب، أبو العباس السَّقطي، المعروف بختن الصرصري.\nقال الخطيب البغدادي: سألت البرقاني عن أبي العباس ختن الصرصري، فقال: تكلم فيه أبو بكر بن البقال وغيره، فذلك الذي زهَّدني فيه، وسألته عنه مرةً أخرى. فقال: كان عندي أنه ثقة، حتى حدثني أبو بكر بن البقال أنه غلط في روايته وروى من كتاب لم يكن سماعه فيه صحيحًا، كان السماع محكوكًا، فأنا لا أروي عنه إلا مضمومًا مع غيره. حدثني عبيد الله بن أبي الفتح عن محمد بن العباس بن الفرات، قال: أبو العباس أحمد بن محمد بن يوسف المعروف بختن الصرصري، كان جميل الأمر، إلى الثقة ما هو. توفي سنة (٣٦١ هـ).\n\"تاريخ بغداد\" للخطيب ٥/ ١٢٣.\n(٣) يعقوب بن سفيان بن زياد الأصفر الفسوي، أبو يوسف.\nروى عن يزيد بن المبارك، وأبو يوسف بن سفيان الفسوي الكبير، وغيرهما، وروى عنه أبو بكر محمد بن عبد الله بن محمد النسَّابة الفارسي.\n\"الأنساب\" للسمعاني ٤/ ٣٨٥ \"توضيح المشتبه\" لابن ناصر الدين ٩/ ٧٥.\n(٤) يعقوب بن سفيان الفارسي، أبو يوسف الفسوي، ثقة، حافظ. مات سنة (٢٧٧ هـ) وقيل بعد ذلك.\n\"تهذيب الكمال\" للمزي ٣٢/ ٣٢٤، \"تقريب التهذيب\" لابن حجر (٧٨٧١).\n(٥) المصري كاتب الليث، صدوق، كثير الغلط.","vol":"2","page":453},{"text":"قال: حدثني معاوية بن صالح (١) أنّ عبد الرحمن بن جبير بن نُفير (٢) حدّثه عن أبيه جُبير بن نُفير (٣) عن نوّاس بن سمعان - ﵁ - (٤) عن رسول الله - ﷺ - أنه قال: \"ضرب الله مثلًا صراطًا مستقيمًا، وعلى جَنَبتي الصراط سُورٌ فيه أبواب مفتحة، وعلى الأبواب سُتُورٌ مرخاهٌ، وعلى باب الصّراط داعٍ يقول: يا أيها الناس ادخلوا الصراط جميعًا ولا تتعوَّجوا. وداعٍ يدعو مِنْ فوقِ الصّراط، فإذا أراد فتح شيءٍ من تلك الأبواب قال: ويلك، لا تفتحه، فإنك إنْ تفتحْه تَلِجْهُ. فالصراط الإسلام، والسُّتُورُ (٥) حدود الله، والأبواب المتفتحة محارم الله، وذلك الداعي على الصراط (٦) كتاب الله -﷿-، والداعي من فوق (٧)\n_________\n(١) صدوق له أوهام.\n(٢) عبد الرحمن بن جيير -بجيم وموحدة، مصغَّرًا- بن نفير -بنون وفاء، مصغَّرًا- الحضرمي، الحمصي، ثقة. مات سنة (١١٨ هـ).\n\"تهذيب التهذيب\" لابن حجر ٢/ ٤٩٦، \"تقريب التهذيب\" لابن حجر (٣٨٥١).\n(٣) جبير بن نفير -بنون وفاء، مصغَّرًا- بن مالك بن عامر الحضرمي، الحمصي، ثقة، جليل، مخضرم، ولأبيه صحبة، فكأنَّه هو ما وفد إلا في عهد عمر، مات سنة (٨٠ هـ)، وقيل بعدها.\n\"تهذيب الكمال\" للمزي ٤/ ٥٠٩، \"تهذيب التهذيب\" لابن حجر ١/ ٢٩٢.\n(٤) النوّاس -بتشديد الواو ثم مهملة- بن سمعان بن خالد الكلابي أو الأنصاري، صحابي مشهور، سكن الشام.\n\"الاستيعاب\" لابن عبد البر ٤/ ٩٤، \"أسد الغابة\" لابن الأثير ٥/ ٣٤٥.\n(٥) في (ت): والسّور.\n(٦) في (ت): فالصراط.\n(٧) في (ت) زيادة: الصراط.","vol":"2","page":454},{"text":"واعظ الله في قلب كلّ مسلم\" (١).\n_________\n(١) [١٩٩] الحكم على الإسناد:\nفي إسناده: أحمد بن محمد بن يوسف، وعبد الله بن صالح، ومعاوية بن صالح، متكلَّم فيهم.\nوفيه: شيخ المصنف، ويعقوب بن سفيان الصغير لم يُذكَرَا بجرح أو تعديل.\nوالحديث ورد من ثلاثة طرق عن معاوية بن صالح. وصحّحه العلماء، والله تعالى أعلم.\nالتخريج:\nرواه الفسوي في \"المعرفة والتاريخ\" ٣/ ٤١٤، وابن أبي عاصم في \"السنة\" ١/ ١٤ (١٩)، والطبري في \"جامع البيان\" ١/ ٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢١ (٣٣). من طريق عبد الله بن صالح به نحوه. . . إلا أن لفظ ابن أبي حاتم والطبري مختصر.\nقال الألباني في \"ظلال الجنة\" ١/ ١٤ عن إسناد ابن أبي عاصم: حديث صحيح، رجال إسناده رجال الصحيح، غير أن أبا صالح واسمه: عبد الله بن صالح فيه ضعف، لكنه قد توبع كما يأتي.\nورواه أحمد في \"المسند\" ٤/ ١٨٢ (١٧٦٣٤)، والطبري في \"جامع البيان\" ١/ ٧٥، والبيهقي في \"شعب الإيمان \" ١٢/ ٥٠٠ (٦٨٢١) من طريق الليث بن سعد عن معاوية بن صالح به بنحوه.\nورواه الحاكم في \"المستدرك\" ١/ ٧٣ كتاب الإيمان من طريق عبد الله بن وهب عن معاوية بن صالح به نحوه.\nقال الحاكم: هذا حديث صحيح على شرط مسلم، ولا أعرف له علة، ولم يخرجاه، ووافقه الذهبي.\nورواه الترمذي كتاب الأدب، باب ما جاء في مثل الله لعباده (٢٨٥٩). وابن أبي عاصم في \"السنة\" ١/ ١٤ (١٨) من طريق خالد بن معدان، عن جبير بن نفير به نحوه. قال الترمذي: هذا حديث غريب.\nقال الشيخ أحمد شاكر عن إسناد الترمذي: إسناد حسن صحيح. =","vol":"2","page":455},{"text":"<span data-type=\"title\" id=toc-371>٧ </span>- قوله -﷿-: ﴿صِرَاطَ﴾:\nبدل من (١) الأول.\n﴿الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ﴾: يعني طريق الذين مَنَنْت عليهم بالتوفيق والرعاية والتوحيد والهداية، وهم الأنبياء والمؤمنون الذين ذكرهم الله تعالى في قوله تعالى: ﴿وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ﴾ (٢).\nوقال ابن عباس - ﵁ -: هم قوم موسى وعيسى قبل أن يُغَيِّرُوا نعم الله عليهم (٣).\n_________\n= \"جامع البيان\" للطبري ١/ ٧٥.\nوقال الألباني عن إسناد ابن أبي عاصم: إسناده صحيح، رجاله ثقات على ضعف في ابن مصفى، ولكنه مقرون. \"ظلال الجنة\" ١/ ١٤.\n(١) في (ت): عن. انظر: \"معاني القرآن\" للأخفش ١/ ١٦، \"إملاء ما مَنَّ به الرحمن\" للعكبري ١/ ٧.\n(٢) النساء: (٦٩).\nوقد أخرج الطبري في \"جامع البيان\" ١/ ٧٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٢ (٣٨) عن ابن عباس: ﴿صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ﴾ يقول: طريق من أنعمتَ عليهم بطاعتك وعبادتك من الملائكة والنبيين والصديقين والشهداء والصالحين، الذين أطاعوك وعبدوك.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٢٣، والسيوطي في \"الدر المنثور\" ١/ ٤٢.\nقال ابن عطية في \"المحرر الوجيز\" ١/ ٧٥: هو قول ابن عباس، وجمهور المفسرين.\n(٣) \"البسيط\" للواحدي ١/ ٥٢، \"الوسيط\" للواحدي ١/ ٢٩، \"معالم التنزيل\" للبغوي ١/ ٥٤، \"المحرر الوجيز\" لابن عطية ١/ ٧٥.","vol":"2","page":456},{"text":"وقال شهر بن حوشب: هم أصحاب رسول الله - ﷺ - وأهل بيته (١).\nوقال عكرمة ﴿أَنْعَمْتَ عَلَيْهِمْ﴾ بالثبات على الإيمان والاستقامة (٢).\nوقال علي بن الحسين (٣) بن واقد: ﴿أَنْعَمْتَ عَلَيْهِمْ﴾ بالشكر على السرّاء والصبر على الضرّاء.\nوقال مالك بن أنس: ﴿أَنْعَمْتَ عَلَيْهِمْ﴾ بمتابعة سنة محمد - ﷺ -.\nوقال الحسين بن الفضل: يعني أتممت عليهم النعمة، فكم من مُنعَم عليه محروبٌ (٤) مسلوب.\nوأصل النعمة: المبالغة والزيادة، يُقال: دققت الدّواء فأنعمت دقّه. أي (٥) بالغت في دقّه.\nومنه قول النبي - ﷺ -: \"وإنّ أبا بكر وعمر منهم وأنعما\" (٦). أي:\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ٥٤. ونقل ابن عطية في \"معالم التنزيل\" ١/ ٧٥ عن الحسن نحوه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ٥٤.\n(٣) في (ت): الحسين بن علي. وهو خطأ.\n(٤) المحروب هو: المسلوب المنهوب. والحَرَب، بالتحريك: نهبُ مال الإنسان وتركه لا شيء له.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٥٨.\n(٥) في (ش): إذا.\nانظر: \"تهذيب اللغة\" للأزهري ٣/ ١١ (نعم).\n(٦) رواه أحمد في \"مسنده\" ٣/ ٢٧ (١١٢١٣)، ٩٣ (١١٨٨٢)، ٩٧ (١٩٣٩)، وأبو داود، كتاب الحروف والقراءات (٣٩٨٧)، والترمذي كتاب المناقب، باب =","vol":"2","page":457},{"text":"زاد عليه. وقال أبو عمرو (١): بالغا في الخير.\nوقرأ الصادق (٢): (صِرَاطَ من أَنعَمتَ عَلَيهِمْ) وبه قرأ عمر (٣) وابن الزبير (٤).\nو(على) حرف إلزام يجرّ ما بعده.\n_________\n= مناقب أبي بكر (٣٦٥٩) وابن ماجه المقدمة، باب فضائل أصحاب رسول الله - ﷺ - (٩٦)، وأبو يعلى في \"مسنده\" ٢/ ٣٦٩ (١١٣٠)، (١١٧٨)، (١٢٧٨) من طريق عطية العوفي عن أبي سعيد الخدري قال: قال رسول الله - ﷺ - \"إن أهل الدرجات العلى ليراهم من تحتهم كما ترون النجم الطالع في أفق السماء، وإن أبا بكر وعمر منهم وأنعما\".\nقال الترمذي: هذا حديث حسن، روي من غير وجه عن عطية، عن أبي سعيد، وعطية ضعيف، والله أعلم.\n(١) في (ت): وقال مجاهد وأبو عمرو. وأبو عمرو: هو ابن العلاء.\n(٢) جعفر بن محمد.\n(٣) أخرج أبو عبيد في \"فضائل القرآن\" (ص ١٦٢) وسعيد بن منصور في \"سننه\" ٢/ ٥٣٣، ٥٣٤ (١٧٦، ١٧٧) وابن أبي داود في \"المصاحف\" (ص ٦٠، ٦١) من طرق عن عمر - ﵁ - أنه كان يقرأ: (صراط من أنعمت عليهم غير المغضوب عليهم وغير الضالين).\nوذكره ابن حجر في \"فتح الباري\" ٨/ ١٥٩ وعزاه لسعيد بن منصور، وصحَّح سنده. وذكره أيضًا السيوطي في \"الدر المنثور\" ١/ ٤٢ وزاد نسبته إلى وكيع، وعبد ابن حميد، وابن المنذر، وابن الأنباري في \"المصاحف\".\n(٤) رواه أبو عبيد في \"الفضائل\" (ص ٢٩٥) وابن أبي داود في \"المصاحف\" (ص ٩٣). وذكره السيوطي في \"الدر المنثور\" ١/ ٤٢. وزاد نسبته إلى عبد بن حُميد، وابن الأنباري.\nوذكر ابن خالويه هذِه القراءة في كتابه \"مختصر فى شواذ القرآن\" (ص ١) ونسبها إلى ابن مسعود.","vol":"2","page":458},{"text":"وفي ﴿عَلَيْهِمْ﴾ سبعُ قراءات (١):\n﴿عَلَيْهِمْ﴾ بكسر الهاء وجزم الميم، وهي قراءة العامة (٢).\n﴿عَلَيْهِمْ﴾ بضم الهاء وجزم الميم، وهي قراءة الأعمش وحمزة.\nورُوي ذلك عن النبي - ﷺ -، وعن عمر بن الخطاب - ﵁ - (٣).\nو﴿عَلَيْهِمْو﴾ (٤) بضم الهاء وضم الميم وإلحاق الواو (٥). وهي قراءة عيسى بن عمر وابن أبي إسحاق (٦).\nو﴿عَلَيْهِمْو﴾ بكسر الهاء وضم الميم وإلحاق الواو. وهي قراءة ابن كثير والأعرج (٧).\n_________\n(١) ذكر بعضهم أنّ فيها عشر قراءات. انظر: \"المحتسب\" لابن جني ١/ ٤٣، \"زاد المسير\" لابن الجوزي ١/ ١٦، \"إملاء ما من به الرحمن\" للعكبري ١/ ٩.\n(٢) \"السبعة\" لابن مجاهد (ص ١٦)، \"الحجة\" للفارسي ١/ ٥٨، \"الحجة\" لابن خالويه (ص ٦٣)، \"التيسير\" للداني (ص ٢٧)، \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٧٤.\n(٣) \"السبعة\" لابن مجاهد (ص ١٠٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٨٧)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٣٥، \"التيسير\" للداني (ص ١٢٧).\n(٤) كُتب في جميع النسخ بدون واو. وكذلك القراءة التي بعدها. وقراءة الياء كذلك.\n(٥) \"الحجة\" لابن خالويه (ص ٦٣)، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١)، \"المحتسب\" لابن جني ١/ ٤٤.\n(٦) عبد الله بن أبي إسحاق الحضرمي البصري. أخذ القراءة عرضًا عن يحيى بن يعمر وهارون بن موسى الأعور. وتوفي سنة (١١٧ هـ).\n\"غاية النهاية\" لابن الجزري ١/ ٤١٠.\n(٧) ذكرها السيوطي في \"الدر المنثور\" ١/ ٤٢ عن الأعرج، ونسب ذلك إلى ابن الأنباري. =","vol":"2","page":459},{"text":"و(عليهِمِي) بكسر الهاء والميم وإلحاق الياء. وهي قراءة الحسن (١).\n(عَلَيهِمُ) بكسر الهاء والميم مضمومة مختلسة (٢). وهي رواية [عبد الوهاب] (٣) بن عطاء الخفَّاف، عن أبي عمرو (٤).\nو(عليهِمِ) بكسر الهاء والميم واختلاس كسر الميم (٥)، وهي قراءة عمرو بن فائد (٦).\n_________\n= وانظر: \"الحجة\" للفارسي ١/ ٥٧، \"المحتسب\" لابن جني ١/ ٣٤، \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٧٣.\n(١) رواه ابن الأنباري عن الحسن البصري. كما في \"الدر\" ١/ ٤٢.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١)، \"المحتسب\" لابن جني ١/ ٤٤، \"القراءات الشاذة\" لعبد الفتاح القاضي (ص ٢٥)، \"الميسَّر في القراءات الأربعة عشر\"، سورة الفاتحة.\n(٢) \"المحتسب\" لابن جنى ١/ ٤٤، \"إملاء ما منّ به الرحمن\" للعكبري ١/ ٩، \"إتحاف فضلاء البشر\": للدمياطي ١/ ٣٦٧.\n(٣) وردت في جميع النسخ: عبد الله، والصواب ما أثبته.\nعبد الوهاب بن عطاء بن مسلم، أبو نصر الخفاف العجلي البصري، ثم البغدادي. ثقة مشهور، روى القراءة عن أبي عمرو بن العلاء وغيره. مات ببغداد سنة (٢٠٤ هـ) وقيل: (٢٠٦ هـ). وقيل: (٢٠٧ هـ).\n\"سير أعلام النبلاء\" للذهبي ٩/ ٤٥١، \"غاية النهاية\" لابن الجزري ١/ ٤٧٩.\n(٤) ابن العلاء.\n(٥) \"الحجة\" للفارسي ١/ ٦١، \"إعراب القرآن\" للنحَّاس ١/ ١٢٤، \"المحتسب\" لابن جني ١/ ٤٥، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٦٨.\n(٦) عمرو بن فائد أبو علي الأسواري البصري، وردت عنه الرواية في حروف القرآن، روى عنه الحروف حسان بن محمد الضرير وبكر بن نصر العطار.\n\"غاية النهاية\" لابن الجزري ١/ ٦٠٢.","vol":"2","page":460},{"text":"فمن ضمّ الهاء ردَّه إلى الأصل؛ لأنه لو أُفرد (١) لكان مضمومًا عند الابتداء به.\nومن كسرَه فلأجل الياء الساكنة، ومن كسر الهاء وجزَم الميم فإنه استثقل الضمّ مع مجاورة الياء الساكنة، والياء أخت الكسرة، والخروج من الضم إلى الكسر ثقيل. ومن ضم الهاء والميم أتبع الضمة الضمة. ومن كسر الهاء وضم الميم فإنه كسر الهاء لأجل الياء، وضمَّ الميم على الأصل. والاختلاس للاستخفاف. وإلحاق الواو والياء للإشباع، والله أعلم (٢).\nقال الشاعر في الميم المجتلسة:\nوالله لولا شعبتي من الكرمْ\nوشيعتي فيهمُ من خالٍ وعمْ\nلكنت فيهمْ رجلًا بلا قدَمْ (٣)\n_________\n(١) في (ت): انفرد.\n(٢) \"السبعة\" لابن مجاهد (ص ١٠٨)، \"الحجة\" للفارسي ١/ ٥٨، \"الحجة\" لابن خالويه (ص ٦٣)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٣٥.\nقال أبو عمرو الداني في \"التيسير\" (ص ٢٧): القراء متفقون على أن الميم في جميع ما تقدم ساكنة في الوقف.\n(٣) ورد الرجز بلا نسبة في \"جمهرة اللغة\" لابن دريد (ص ١٤٨) وروايته فيه:\nوالله لولا شُعبةٌ من الكرمْ\nونسبٌ في الحيّ من خالٍ وعمْ\nلضمَّني السَّيْرُ إلى شرِّ مضمْ\nوانظر: \"المعجم المفصل\" لإميل يعقوب ١٢/ ٢١. =","vol":"2","page":461},{"text":"قوله ﷿: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ﴾: صفة لـ ﴿الَّذِينَ﴾ (١)، و﴿الَّذِينَ﴾ معرفة، و(﴿غَيْرِ﴾ نكرة) (٢)، ولا توصف المعارف بالنكرات، ولا النكرات بالمعارف، إلا أن ﴿الَّذِينَ﴾ ليست بمعرفة مؤقّتة، ولكنه بمنزلة قولك: إني لا آمر إلا بالصادق غير الكاذب، كأنّك قلت: من يصدقُ لا مَن يكذب.\nولا يجوز: مررتُ بعبد الله غير الظريف (٣).\nومعنى الآية: غير صراط الذين غضبت عليهم.\nواختلفوا في معنى الغضب من الله ﷿ (٤): فقال قوم: هو إرادة الانتقام من العصاة. وقيل: هو جِنْسٌ من العقاب يُضادّ الرضا.\n_________\n= والشاهد مما أورده المصنف قوله: (فيهم) حيث وردت في الموضع الأول مكسورة مختلسة، وفي الموضع الثاني مضمومة مختلسة.\n(١) وقيل: بدل من ﴿الَّذِينَ﴾. وقيل: بدل من الهاء والميم في ﴿عَلَيْهِمْ﴾.\nانظر: \"معاني القرآن وإعرابه\" للزجاج ١/ ٥٣، \"إعراب ثلاثين سورة\" لابن خالويه (ص ٣٢)، \"إملاء ما من به الرحمن\" للعكبري ١/ ٨.\n(٢) من (ت).\n(٣) \"معاني القرآن\" للفراء ١/ ٧. قال: ولا يجوز أن تقول: مررتُ بعبد الله غير الظريف إلا على التكرير.\nوانظر: \"جامع البيان\" للطبري ١/ ٧٧.\n(٤) الغضب من الصفات الثابتة لله ﷿ علي ما يليق بجلاله، من غير تحريف ولا تعطيل، ولا تكييف ولا تمثيل، على حدِّ قوله تعالى: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾، وهذا هو الحق في صفات الله جل وعلا، بخلاف ما أورده المصنف من تأويلات -عفا الله عنه- وقد سبق التنبيه على مثل ذلك عند تفسير قوله تعالى ﴿الرَّحْمَنِ الرَّحِيمِ﴾.","vol":"2","page":462},{"text":"وقيل: هو ذمّ العصاة علي قبيح أفعالهم. ولا يلحق غضب الله العصاة من المؤمنين، بل يلحق الكافرين.\n﴿وَلَا الضَّالِّينَ﴾: أي عن الهدى.\nوأصل الضلال: الهلاك. يقال: ضلّ اللبن في الماء إذا خفي وذهب، ورجل ضالّ إذا أخطأ الطريق، ومُضَلَّل إذا لم، يتوجّه بخير (١). قال الشاعر:\nألم تسأَلْ فتخبركَ الدِّيَارُ. . . عن الحيِّ المضلَّلِ أين سارُوا (٢)\nقال الزجاج وغيره: وإنما جاز أن يُعطف بـ (لا) علي (غير) لأن (غير) متضمن معنى النفي، فهو بمعنى (لا) مجازه: غير المغضوب عليهم وغير الضالين، كما تقول في الكلام: فلانٌ غير محسن ولا مجمل، فإذا كانت (غير) بمعنى (سِوى) لم يجز أن يُعطف عليها بـ (لا)، لأنه لا يجوز في الكلام: عندي سوى عبد الله ولا زيد (٣).\nوروى الخليل بن أحمد عن ابن كثير: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ﴾ نصبًا (٤).\n_________\n(١) \"تهذيب اللغة\" للأزهري ١/ ٤٦٥ (ضل)، \"لسان العرب\" لابن منظور ١١/ ٣٩٣ (ضلل).\n(٢) ورد غير منسوب في \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣١، \"الدر المصون\" للسمين الحلبي ١/ ٧٦.\n(٣) \"معاني القرآن\" للفراء ١/ ٨، \"معاني القرآن\" الزجاج ١/ ٥٤.\n(٤) النصب: إما على الحال من ﴿الَّذِينَ﴾، أو على الاستثناء من ﴿الَّذِينَ﴾ أو من الهاء والميم، علي إضمار أعني، وهذا الثالث هو قول الخليل بن أحمد، =","vol":"2","page":463},{"text":"وقرأ عمر بن الخطاب وعلي بن أبي طالب - ﵁ - (وغيرِ الضالين) بالخفض (١).\nوقرأ أيوب السِّخْتياني: (وَلَا الضَّأْلِّينَ) بالهمز لالتقاء الساكنين (٢).\n_________\n= ذكره عنه ابن مجاهد في \"السبعة\".\nانظر: \"السبعة\" لابن مجاهد (ص ١١٢)، \"الحجة\" للفارسي ١/ ١٤٣، \"معاني القرآن \" للأخفش ١/ ١٧، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٥١. وقد أخرج ابن مجاهد هذِه القراءة بسنده عن ابن كثير.\n(١) قراءة عمر ابن سبق تخريجها قريبًا عند قول الله سبحانه: ﴿صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ﴾.\nوقراءة الجر هي قراءة الجمهور. وقد قرأ بها السبعة عدا ابن كثير، حيث قرأ بها نافع، وعاصم، وأبو عمرو، وابن عامر، وحمزة، والكسائي. واختلف عن ابن كثير فروي عنه النصب والجر.\nقال العكبري في \"إملاء ما من به الرحمن\" ١/ ٨: وفيه ثلاثة أوجه:\nأحدها: أنَّه بدل من ﴿الَّذِينَ﴾.\nوالثاني: أنَّه بدل من الهاِء والميم في ﴿عَلَيْهِمْ﴾.\nوالثالث: أنَّه صفة لـ ﴿الَّذِينَ﴾.\nانظر: \"السبعة\" لابن مجاهد (ص ١١٢). \"الحجة\" للفارسي ١/ ١٤٣، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٥٢.\n(٢) قال أبو الفتح ابن جني في \"المحتسب\" ١/ ٤٦: ذكر بعض أصحابنا أن أيوب سُئل عن هذِه الهمزة، فقال: هي بدل من المدّة؛ لالتقاء الساكنين.\nقال العكبري في \"إملاء ما من به الرحمن\" ١/ ٨: وهي لغة فاشية في العرب في كل ألف وقع بعدها حرف مشدَّد، نحو، ضال، ودابة، وجان.\nوانظر \"الخصائص\" لابن جنى ٣/ ١٤٧، وما بعدها.\nوانظر هذِه القراءة -أيضًا- في \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٥٢، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١).","vol":"2","page":464},{"text":"فأما التفسير:\n[٢٠٠]، فأخبرنا عبد الله بن حامد (١) قال: أنا أحمد بن عبد الله المزني (٢) قال: نا محمد بن عبد الله بن سليمان (٣) قال: نا أحمد ابن حنبل (٤) ومحمد بن بشار (٥) قالا: نا محمد بن جعفر (٦) عن\n_________\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) الهروي الشيخ الجليل.\n(٣) وهو ثقة.\n(٤) أحمد بن محمد بن حنبل بن هلال بن أسد الشيباني المروزي، نزيل بغداد، أبو عبد الله أحد الأئمة، ثقة، حافظ، فقيه، حجة. توفي سنة (٢٤١ هـ). وله (٧٧) سنة.\n\"سير أعلام النبلاء\" للذهبي ١١/ ١٧٧، \"تقريب التهذيب\" (٩٧).\n(٥) محمد بن بشار بن عثمان العبدي، البصري، أبو بكر (بندار)، لقِّب بذلك؛ لأنه كان بندار الحديث في عصره، والبندار: الحافظ.\nقال الذهبي: ثقة، صدوق. . احتج به أصحاب الصحاح كلهم، وهو حجة بلا ريب. وقال ابن حجر: ثقة. توفي سنة (٢٥٢ هـ).\n\"ميزان الاعتدال\" للذهبي ٣/ ٤٩٠، \"سير أعلام النبلاء\" للذهبي ١٢/ ١٤٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٥١٩، \"تقريب التهذيب\" لابن حجر (٥٧٩١).\n(٦) محمد بن جعفر الهذلي، البصري، المعروف بـ غُنْدر، ثقة، صحيح الكتاب، إلا أن فيه غفلة، قال الإمام أحمد: قال غندر: لزمتُ شعبة عشرين سنة.\nوقال الإمام عبد الرحمن بن مهدي: غندر في شعبة أثبت مني. وقال ابن المبارك: إذا اختلف الناس في حديث، فكتاب غندر حَكَمٌ بينهم. توفي ﵀ سنة (١٩٣ هـ) أو (١٩٤ هـ).\n\"سير أعلام النبلاء\" للذهبي ٩/ ٩٨، \"تذكرة الحفاظ\" للذهبي ١/ ٣٠٠، \"ميزان الاعتدال\" للذهبي ٣/ ٥٠٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٣١، \"تقريب التهذيب\" لابن حجر (٥٨٢٤).","vol":"2","page":465},{"text":"شعبة (١) عن سماك (٢) قال: سمعت عباد بن حبيش (٣) عن عدي بن\n_________\n(١) شعبة بن الحجاج بن الورد العتكي، مولاهم، أبو بسطام الواسطي ثم البصري. ثقة، حافظ، متقن. كان الثوري يقول: هو أمير المؤمنين في الحديث. وهو أول من فتَّش بالعراق عن الرجال وذب عن السنة. وكان عابدًا. مات سنة (١٦٠ هـ). \"تهذيب الكمال\" للمزي ١٢/ ٤٧٩، \"تهذيب التهذيب\" لابن حجر ٢/ ١٦٦، \"تقريب التهذيب\" لابن حجر (٢٨٠٥).\n(٢) سماك -بكسر أوله وتخفيف الميم- بن حرب بن أوس بن خالد الذُّهلي، البكري، الكوفي، أبو المغيرة.\nضعَّفه سفيان الثوري، وقال ابن معين في رواية: سماك ثقة، كان شعبة يضعِّفه. وقال أحمد: مضطرب الحديث. وقال أبو حاتم: ثقة صدوق. وقال صالح جزرة: يُضعَّف. وقال النسائي: إذا انفرد بأصل لم يكن بحجة، لأنه كان يلقَّن فيتلقَّن. وقال العجلي: جائز الحديث، كان الثوري يضعِّفه قليلًا.\nوضعف الأئمة روايته عن عكرمة، قال يعقوب بن شيبة: روايته عن عكرمة خاصة مضطربة، وهو في غير عكرمة صالح وليس من المثبتين، ومن سمع منه قديمًا مثل شعبة وسفيان فحديثهم عنه صحيح مستقيم.\nقال الذهبي في \"ميزان الاعتدال\": صدوق، صالح، من أوعية العلم، مشهور. وقال في \"الكاشف\": ثقة، ساء حفظه.\nوقال ابن حجر: صدوق، وروايته عن عكرمة خاصة مضطربة، وقد تغير بآخره فكان ربما يلقَّن. مات سنة (١٢٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٧٩، \"سير أعلام النبلاء\" للذهبي ٥/ ٢٤٥، \"الكاشف\" للذهبي ١/ ٤٦٥، \"ميزان الاعتدال\" للذهبي ٢/ ٢٣٢، \"تهذيب التهذيب\" لابن حجر ٢/ ١١٤، \"تقريب التهذيب\" لابن حجر (٢٦٣٩)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٢٣٧).\n(٣) عبّاد بن حُبيش -بمهملة وموحدة ومعجمة مصغَّرًا- الكوفي. مجهول، جهَّله ابن القطان، وذكره البخاري وابن أبي حاتم وسكتا عنه، وذكره ابن حبان في \"الثقات\". =","vol":"2","page":466},{"text":"حاتم - ﵁ - (١) عن النبي - ﷺ -: ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ﴾ قال: \"اليهود\" ﴿وَلَا الضَّالِّينَ﴾ قال: \"النصارى\" (٢).\n_________\n= وقال الذهبي في \"ميزان الاعتدال\": لا يُعرف. وقال ابن حجر: مقبول.\n\"التاريخ الكبير\" للبخاري ٣/ ٢/ ٣٣، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٧٨، \"الثقات\" لابن حبان ٥/ ١٤٢، \"ميزان الاعتدال\" للذهبي ٢/ ٣٦٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٧٦، \"تقريب التهذيب\" لابن حجر (٣١٤١).\n(١) عدي بن حاتم بن عبد الله بن سعد بن الحشرج بن امرئ القيس بن عدي الطائي، ولد الجواد المشهور، أبو طريف. أسلم في سنة تسع، وقيل: سنة عشر، وكان نصرانيًّا قبل ذلك، وثبت على إسلامه في الردة، وأحضر صدقة قومه إلى أبي بكر، وشهد فتح العراق، ثم سكن الكوفة، وشهد صفين مع علي، ومات بعد (٦٠ هـ)، وقد أسنَّ.\n\"الاستيعاب\" لابن عبد البر ٣/ ١٦٨، \"الإصابة\" لابن حجر ٤/ ٣٨٨.\n(٢) [٢٠٠] الحكم على الإسناد:\nإسناده ضعيف؛ لأن عباد بن حبيش: مجهول. لكنْ له شاهدٌ صحيح، سيأتي بعده.\nومعنى الحديث صحيح من كتاب الله تعالى وعليه اتفق المفسرون، كما سيأتي عن ابن أبي حاتم، بعد الحديث الآتي.\nالتخريج:\nرواه الإمام أحمد في \"المسند\" ٤/ ٣٧٨، ٣٧٩ (١٩٣٨١) وسياقه طويل في قصة إسلام عدي.\nومن طريق أحمد رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٣ (٤٠)، والطبراني في \"المعجم الكبير\" ١٧/ ٩٨ (١٣٧).\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٨٣٦ (٧٢٠٦)، كتاب إخباره - ﷺ - عن مناقب الصحابة، ذكر عدي بن حاتم الطائي - ﵁ -، من طريق محمد ابن بشار، عن محمد بن جعفر به نحوه. =","vol":"2","page":467},{"text":"[٢٠١]، وأخبرنا أبو القاسم الحبيبي (١) قال: أنا أبو زكريا العنبري (٢) قال: أنا محمد بن عبد السلام الورَّاق (٣) قال: أنا إسحاق بن إبراهيم (٤) قال: أنا عبد الرزاق (٥)، عن مَعمر (٦) عن بُديل (٧) العُقيلي قال: أخبرني عبد الله بن شقيق (٨) أنَّه أخبره من سمع رسول الله - ﷺ - وهو بوادي القرى (٩) على فرسه فسأله\n_________\n= ورواه الترمذي كتاب التفسير، من سورة فاتحة الكتاب (٢٩٥٤)، من طريق محمد بن المثنى وبندار به نحوه.\nورواه الطبري في \"جامع البيان\" ١/ ٧٩، ٨٣. من طريق محمد بن جعفر به نحوه. ورواه أيضًا الترمذي في الموضع السابق (٢٩٥٣) (م ٢)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٤ (٤١) من طريق عمرو بن قيس عن سماك بن حرب به.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) أبو زكريا العنبري، الإمام، المفسر، الثقة.\n(٣) محمد بن عبد السلام الوراق، ثقة.\n(٤) ابن راهويه، الإمام، الثقة، الحافظ، المجتهد.\n(٥) عبد الرزاق الصنعاني، ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٦) معمر بن راشد، ثقة، ثبت، فاضل.\n(٧) في جميع النسخ: عبد الله بن بديل.\nهو بُديل -مصغرًا- بن ميسرة العقيلي -بضم العين- البصري.\nثقة، توفي سنة (١٢٥ هـ) أو سنة (١٣٥ هـ).\n\"تهذيب التهذيب\" لابن حجر ١/ ٢١٥، \"تقريب التهذيب\" لابن حجر (٦٥٢).\n(٨) عبد الله بن شقيق العُقيلي -بالضم- أبو عبد الرحمن، ويقال: أبو محمد البصري، ثقة، فيه نصب، مات سنة (١٠٨ هـ).\n\"تهذيب التهذيب\" لابن حجر ٢/ ٣٥٣، \"تقريب التهذيب\" لابن حجر (٣٤٠٦).\n(٩) هو وادٍ بين المدينة والشام، من أعمال المدينة، كثير القرى.\n\"معجم البلدان\" لياقوت ٥/ ٣٤٥.","vol":"2","page":468},{"text":"رجلٌ من بَلقين فقال: يا رسول الله، من هؤلاء الذين يقاتلونك؟ قال: \"المغضوب عليهم\". وأشار إلى اليهود. وقال: من هؤلاء الطائفة الأخرى؟ قال: \"الضالون\". وأشار إلى النصارى (١).\nوتصديقُ هذا الحديث حكمُ الله ﷿ بالغضب على اليهود في قوله: ﴿قُلْ هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكَ مَثُوبَةً عِنْدَ اللَّهِ مَنْ لَعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ﴾ (٢) الآية. وحكمه على النصارى بالضلال في قوله: ﴿وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ﴾ (٣).\n_________\n(١) [٢٠١]، الحكم على الإسناد:\nإسناد المصنف رجاله ثقات، عدا شيخه قيل: كذبه الحاكم. والإسناد من عند عبد الرزاق رجاله ثقات، وصححه العلماء كما سيأتي في التخريج، والله أعلم. رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٣٧ عن معمر به، ومن طريق عبد الرزاق، التخريج:\nرواه أحمد في \"مسنده\" ٥/ ٣٢ (٢٠٣٥١)، والطبري في \"جامع البيان\" ١/ ٨٠، ٨٣.\nوذكره الهيثمي في \"مجمع الزوائد\" ٦/ ٣١٠ من رواية الإمام أحمد، وذكر أنَّ رجاله رجال الصحيح.\nوصحح إسناده أحمد شاكر.\nوقد وقع التصريح باسم الصحابي عند ابن مردويه، حيث أخرج الحديث، كما في \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٢٦ من طريق إبراهيم بن طهمان، عن بُديل بن ميسرة، عن عبد الله بن شقيق عن أبي ذر قال: سألت رسول الله - ﷺ - عن المغضوب عليهم، قال: \"اليهود\"، قلت: الضالين؟ قال: \"النصارى\".\nقال ابن حجر في \"فتح الباري\" ٨/ ١٥٩: رواه ابن مردويه بإسناد حسن عن أبي ذر.\n(٢) المائدة: (٦٠).\n(٣) المائدة: (٧٧).","vol":"2","page":469},{"text":"وقال الواقدي (١): ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ﴾ بالمخالفة والعصيان، ﴿وَلَا الضَّالِّينَ﴾ عن الدين والإيمان.\nوقال التستري (٢): ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ﴾ بالبدعة، ﴿وَلَا الضَّالِّينَ﴾ عن السنة.\n_________\n= انظر: \"فتح الباري\" ٨/ ١٥٩، \"تفسير القرآن العظيم\" ابن كثير ٥/ ٢٩٩ - ٣٠٠. قال ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢: ولا أعلم بين المفسرين في هذا الحرف اختلافًا.\n(١) هو الحسين بن واقد. الَّذي روى المصنف تفسيره.\nوالمصنف أحيانًا ينسب الشخص إلى أبيه أو جده، نسب القبيلة، كما فعل مع ابن واقد، ومع ابن قتيبة، حيث ينسبه القتيبي، ومع ابن دريد فيقول: الدريدي.\nولعل هذا النص الَّذي نقله عنه في تفسيره، وهو مفقود.\n(٢) هو سهل بن عبد الله.","vol":"2","page":470},{"text":"فصل في (آمين)\nوالسنة المستحبة (١) أن يقول القارئ بعد فراغه من قراءة فاتحة الكتاب: آمين، سواء كان في الصلاة أو في غير الصلاة (٢).\n[٢٠٢] لما أخبرنا عبد الله بن حامد الأصبهاني (٣) قال: أنا محمد بن جعفر المطيري (٤) قال: نا الحسن بن علي بن عفان العامري (٥) قال: نا أبو داود (٦) عن سفيان (٧). (ح) (٨)\nوأخبرنا عبد الله (٩) قال:\n_________\n(١) في (ت): المستحسنة.\n(٢) انظر: \"الوسيط\" للواحدي ١/ ٧٠، \"زاد المسير\" لابن الجوزي ١/ ١٦، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٢٩، \"لباب التأويل\" للخازن ١/ ٢٠.\n(٣) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٤) أبو بكر المطيري، ثقة، مأمون.\n(٥) الحسن بن علي بن عفان العامري، أبو محمد الكوفي. قال أبو حاتم: صدوق. وذكره ابن حبان في \"الثقات\"، توفي سنة (٢٧٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٢، \"الثقات\" لابن حبان ٨/ ١٨١، \"شذرات الذهب\" لابن العماد ٢/ ١٥٨.\n(٦) أبو داود الحَفَري -بفتح المهملة والفاء- نسبةً إلى موضع بالكوفِة، واسمه: عمر ابن سعد بن عبيد، ثقة عابد، مات سنة (٢٠٣ هـ).\n\"تهذيب الكمال\" للمزي ٢١/ ٣٦٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٢٧، \"تقريب التهذيب\" لابن حجر (٤٩٣٨).\n(٧) الثوري، الإمام، الحجة.\n(٨) من (ن).\n(٩) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.","vol":"2","page":471},{"text":"أنا عبدوس بن الحسين (١) قال: نا أبو حاتم، الرازي (٢) قال: نا ابن كثير (٣) قال: أنا سفيان (٤)، عن سلمة (٥) عن حجر أبي العنبس\n_________\n(١) أبو الفضل عبدوس بن الحسين بن منصور النَّصْرآباذي، سمع محمد بن عبد الوهاب الفرَّاء وطبقته. روى عنه أبو علي الحافظ. ويقال: إن اسم عبدوس: عبد القدوس، والله أعلم.\n\"الأنساب\" للسمعاني ٥/ ٤٩٢.\n(٢) أبو حاتم الرازي، محمد بن إدريس بن المنذر الحنظلي، أحد الأئمة الحفاظ الأثبات المشهورين بالعلم المذكورين بالفضل، توفي سنة (٢٧٧ هـ).\n\"تهذيب الكمال\" للمزي ٢٤/ ٣٨١، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٠٠، \"تقريب التهذيب\" لابن حجر (٥٧٥٥).\n(٣) محمد بن كثير العبدي، أبو عبد الله البصري. وثقة أحمد، وضعفه ابن معين، وذكره ابن حبان في \"الثقات\" وقال: كان تقيًّا فاضلًا. وقال أبو حاتم: صدوق. وقال الذهبي: الحافظ، الثقة. وكان صاحب حديث ومعرفة، وسمع بالبصرة وبالكوفة، وطال عمره، وحديثه مخرَّج في الصحاح كلها، وأورد الذهبي ﵀ قول ابن معين في ابن كثير: لم يكن يستأهل أن يُكتَب عنه ثم قال: قلت: الرجل ممن طَفَر القنطرة، وما علمنا له شيئًا منكرًا يليَّن به. . .\nوقال ابن حجر: ثقة، لم يصب من ضعَّفه. توفي سنة (٢٢٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٧٠، \"الثقات\" لابن حبان ٩/ ٧٧، \"سير أعلام النبلاء\" للذهبي ١٠/ ٣٨٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٨٣، \"تقريب التهذيب\" لابن حجر (٦٢٩٢).\n(٤) الثوري، الإمام، الحجة.\n(٥) سلمة بن كهيل الحضرمي، أبو يحيى الكوفي، ثقة، يتشيَّع، توفي سنة (١٢١ هـ)، وقيل: سنة (١٢٢ هـ)، وقيل: (١٢٣ هـ).\n\"تهذيب الكمال\" للمزي ١١/ ٣١٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٧٧، \"تقريب التهذيب\" لابن حجر (٢٥٢١).","vol":"2","page":472},{"text":"الحضرمي (١) عن وائل بن حجر (٢) قال: كان رسول الله - ﷺ - إذا قرأ: ﴿وَلَا الضَّالِّينَ﴾ قال: \"آمين\" ورفع بها صوته (٣).\n_________\n(١) حَجْر بن العنبس -بفتح المهملة وسكون النون وفتح الموحدة- الحضرمي، الكوفي، أبو العنبس، ويقال أبو السكن. ثقة: قال ابن معين: شيخ كوفي ثقة مشهور. وذكره ابن حبان في \"الثقات\". وقال الذهبي: ثقة، وقال ابن حجر: صدوق، مخضرم. وذكره في الطبقة الثانية. وقال في \"تهذيب التهذيب\": أخرجوا له حديثًا واحدًا في الجهر بآمين، وصحح الدارقطني وغيره حديثه. وقال الخطيب البغدادي: كان ثقة.\n\"تاريخ يحيى بن معين\" رواية الدارمي (٢٥٤)، \"الثقات\" لابن حبان ٤/ ١٧٧، \"تاريخ بغداد\" للخطيب ٨/ ٢٧٤، \"الكاشف\" للذهبي ١/ ٣١٤، \"تهذيب التهذيب\" لابن حجر ١/ ٣٦٤، \"تقريب التهذيب\" لابن حجر (١١٥٣).\n(٢) وائل بن حُجْر -بضم المهملة وسكون الجيم- بن سعد بن مسروق الحضرمي، صحابي جليل، وكان من ملوك اليمن، ثم سكن الكوفة، مات في خلافة معاوية. \"الاستيعاب\" لابن عبد البر ٤/ ١٢٣، \"تقريب التهذيب\" لابن حجر (٧٤٤٣).\n(٣) [٢٠٢] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل. والإسناد من بعده حسن. قال الترمذي: حديث وائل بن حجر حديث حسن.\nالتخريج:\nرواه البيهقي في \"معرفة السنن والآثار\" ٢/ ٣٩٠ (٣١٦٠) كتاب الصلاة، باب التأمين، من طريق الحسن بن علي بن عفان العامري به نحوه.\nورواه البيهقي في \"السنن الكبرى\" ٢/ ٥٧ من طريق أبي داود الحفري به نحوه. ورواه أبو داود كتاب الصلاة، باب التأمين وراء الإمام (٩٣٢)، والدارمي في \"مسنده\" (١٢٨٣) كتاب الصلاة، باب في فضل التأمين، والطبراني في \"المعجم الكبير\" ٢٢/ ٤٤ (١١١) من طريق ابن كثير به نحوه.\nورواه أحمد في \"مسنده\" ٤/ ٣١٦ (١٨٨٤٢)، وابن أبي شيبة في \"المصنف\" =","vol":"2","page":473},{"text":"ورُوي عنه - ﷺ - أنَّه قال: \"لقّنني جبريلُ: آمين، عند فراغي من قراءة فاتحة الكتاب\" (١). وقال: \"إنه كالختم على الكتاب\" (٢).\n_________\n= ٣/ ٤٤٨ (٨٠٣٥) كتاب الصلوات، باب ما ذكروا في آمين ومن كان يقولها، والترمذي كتاب الصلاة، باب ما جاء في التأمين (٢٤٨)، والدارقطني في \"سننه\" ١/ ٣٣٣ كتاب الصلاة، باب التأمين في الصلاة بعد فاتحة الكتاب والجهر بها، والبغوي في \"شرح السنة\" ٢/ ٥٨ (٥٨٦) كتاب الصلاة، باب الجهر بالتأمين في صلاة الجهر، من طرق أخرى عن سفيان الثوري به نحوه.\nفائدة: قال ابن القيم في \"تهذيب سنن أبي داود\" ١/ ٤٣٦: حديث وائل بن حجر رواه شعبة وسفيان، فأمَّا سفيان فقال: رفع بها صوته، وأما شعبة فقال: خفض بها صوته. ذكره الترمذي. قال البخاري: حديث سفيان أصح، وأخطأ شعبة في قوله: خفض بها صوته.\nوانظر أيضًا: \"نصب الراية\" للزيلعي ١/ ٣٦٩.\n(١) أخرج ابن أبي شيبة في \"المصنف\" ٣/ ٤٤٨ (٨٠٣٥) كتاب الصلاة، باب ما ذكروا في آمين ومن كان يقولها. والواحدي في \"الوسيط\" ١/ ٧٠ من طريق أبي إسحاق السبيعي، عن أبي ميسرة عمرو بن شرحبيل أنَّ جبريل ﵇ أقرأ النبي - ﷺ - فاتحة الكتاب، فلما قال: ﴿وَلَا الضَّالِّينَ﴾ قال: قل: آمين. فقال: \"آمين\". وذكره السيوطي في \"الدر المنثور\" ١/ ٤٣ ونسبه إلى وكيع وابن أبي شيبة. والحديث مرسل، وقد تقدم من وجه آخر عن أبي ميسرة بسياق طويل.\n(٢) أخرج أبو داود كتاب الصلاة، باب التأمين وراء الإمام (٩٣٨): عن أبي زهير النميري -وكان من الصحابة- أنَّه كان إذا دعا الرجل بدعاء، قال: اختمه بآمين، فإنَّ آمين مثل الطابع على الصحيفة، وقال: أخبركم عن ذلك، خرجنا مع رسول الله - ﷺ - ذات ليلة، فأتينا على رجل، وقد ألح في المسألة، فوقف النبي - ﷺ - يسمع منه، فقال النبي - ﷺ - \"أوجب إن ختم\"، فقال رجل من القوم: بأي شيء يختم؟ قال: \"بآمين، فإنَّه إن ختم بآمين فقد أوجب\".\nوذكره السيوطي في \"الدر المنثور\" ١/ ٤٤ ونسبه إلى أبي داود، وحسن إسناده. =","vol":"2","page":474},{"text":"وفيه لغتان (١): (أمين) بقصر الألف.\nوأنشدوا (٢):\nتباعَد عني فُطحلٌ وابن أمه. . . أَمِيْنَ فزاد الله ما بيننا بُعدا (٣)\nو(آمين) بمد الألف، وأنشد:\n_________\n= تنبيه:\nأورد المصنِّف الحديثين السابقين علي أنهما حديثٌ واحد. وتبعه في ذلك الزمخشري ١/ ٢٨، \"أنوار التنزيل\" للبيضاوي ١/ ٤١، \"مدارك التنزيل\" للنسفي ١/ ٨ في تفاسيرهم. والصحيح أنهما حديثان لا حديث واحد -كما سبق في التخريج- ولذا فإنَّ الزيلعي في \"تخريج أحاديث الكشاف\" ١/ ٢٧ لما أورد الزمخشري الحديث في \"الكشاف\" بسياق واحد قال: غريب بهذا اللفظ. ثم ساق حديث أبي ميسرة السابق. وقال ابن حجر في \"الكاف الشاف\" ١/ ٢٨: لم أجده هكذا، ثم ذكر حديث أبي ميسرة، وحديث أبي زهير النميري. وقال المَّناوي في \"الفتح السماوي\" ١/ ١٠٨ بعد أن ساق حديث أبي ميسرة وحديث أبي زهير قال: وبذلك عرف أنَّ القاضي -أي: البيضاوي- أورد حديثين لا حديثا واحدًا، والضمير في (فعل) و(قال) للنبي - ﷺ - لا لجبريل.\n(١) \"معاني القرآن\" للزجاج ١/ ٥٤، \"إعراب ثلاثين سورة\" لابن خالويه (ص ٣٤ - ٣٥)، \"إملاء ما منَّ به الرحمن\" للعكبري ١/ ٨، \"الوسيط\" للواحدي ١/ ٧٠ \"الجامع لأحكام القرآن\" للقرطبي ١/ ١١١.\n(٢) هكذا في (ت). وفي بقية النسخ: وأنشد.\n(٣) ذكره الزجاج في \"معاني القرآن\" ١/ ٥٤، والسمرقندي في \"بحر العلوم\" ١/ ٨٤، وابن عطية في \"المحرر الوجيز\" ١/ ٨٠، والقرطبي في \"الجامع لأحكام القرآن \" ١/ ١١٢. ونسبه ابن عطية إلى جبير بن الأضبط، وفي \"مشاهد الإنصاف على شواهد الكشاف\" ١/ ٢٧ نسبه كذلك لجبير بن الأضبط قال: سأل فحطلًا الأسدي، فأعرض عنه فدعا عليه.","vol":"2","page":475},{"text":"يا ربِّ لا تسلُبنِّي حُبَّها أبدًا. . . ويرحمُ الله عبدًا قال آمينا (١)\nوهو مبني على النصب، مثل أينَ (٢).\nواختلفوا في تفسيره.\n[٢٠٣] فأخبرنا أبو القاسم الحسن بن محمد بن جعفر (٣) قال: أنا أبو العباس محمد بن إسحاق بن أيوب (٤) قال: أنا الحسن بن علي بن زياد (٥) قال: نا عُبيد بن يعيش (٦)، عن محمد بن الفُضيل (٧)، عن الكلبي (٨)، عن أبي صالح (٩)، عن ابن عباس قال: سألتُ رسول\n_________\n(١) ذكره الزجاج في \"معاني القرآن\" ١/ ٥٤، وابن خالويه في \"إعراب ثلاثين سورة\" (ص ٣٥)، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١١١، السمرقندي في \"بحر العلوم\" ١/ ٨٤، وابن منظور في \"لسان العرب\" ١٣/ ٢٧ (أمن)، ونسبه بعضهم إلى عمر بن أبي ربيعة وليس هو في \"ديوانه\". وبعضهم نسبه إلى مجنون ليلى، وهو في \"ديوانه\" (ص ٢١٨).\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١١٢، \"إملاء ما من به الرحمن\" للعكبري ١/ ٨.\n(٣) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٤) أبو العباس الصبغي، قال الحاكم: كان أخوه ينهى عن القراءة عليه لما كان يتعاطاه ظاهرًا لا لحرج في سماعه.\n(٥) السري، لم يذكر بجرح أو تعديل.\n(٦) أبو محمد المحاملي العطار، ثقة.\n(٧) ابن غزوان الضبي، صدوق.\n(٨) متهم بالكذب، ورمي بالرفض.\n(٩) أبو صالح، بازام مولى أم هانئ، ضعيف مدلس.","vol":"2","page":476},{"text":"الله - ﷺ - عن معنى (آمين) فقال: \"افعل\" (١).\nوقال ابن عباس وقتادة: معناه: كذلك يكون (٢).\n[٢٠٤] وأخبرنا عبد الله بن حامد الوزّان (٣) قال: أنا مكيّ بن عبدان (٤) قال: نا عبد الله بن هاشم (٥) قال: نا عبد الله بن نُمير (٦)\n_________\n(١) [٢٠٣] الحكم على الإسناد:\nهذا الحديث رواه المصنف من تفسير الكلبي عن أبي صالح، عن ابن عباس المتقدم برقم (٧). وهو إسناد واهٍ. كما تقدم تفصيله هناك. ولذلك قال ابن حجر بعد أن أورد الحديث، في \"الكاف الشاف\" ١/ ٢٧ إسناده واه.\nوأما رواية جويبر فضعيفة لضعفه، وللانقطاع بين الضحاك وابن عباس.\nالتخريج:\nذكره السمرقندي في \"بحر العلوم\" ١/ ٨٤، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١١١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٣٢.\nوذكره الزيلعي -بإسناد المصنِّف- في \"تخريج أحاديث الكشاف\" ١/ ٢٧، وابن حجر في \"الكاف الشاف\" ١/ ٢٧، والمناوي في \"الفتح السماوي\" ١/ ١٠٦، والسيوطي في \"الدر المنثور\" ١/ ٤٥، ونسبوه إلى الثعلبى وحده.\nوأخرج نحوه: جويبر في \"تفسيره\" عن الضحاك عن ابن عباس، كما في \"الدر المنثور\" للسيوطي ١/ ٤٤.\n(٢) ذكره البغوي عنهما في \"معالم التنزيل\" ١/ ٥٥، وذكره السمرقندي في \"بحر العلوم\" ١/ ٨٣، والواحدي في \"البسيط\" ١/ ٣٧٣، والخازن في \"لباب التأويل\" ١/ ٢٤. عن ابن عباس.\n(٣) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٤) أبو حاتم التميمي، ثقة.\n(٥) عبد الله بن هاشم بن حيان، ثقة.\n(٦) عبد الله بن نُمير -مصغَّرًا- الهمْداني، أبو هشام الكوفي. ثقة، صاحب حديث، من أهل السنة. مات سنة (١٩٩ هـ).","vol":"2","page":477},{"text":"قال: أخبرنا سفيان (١) عن منصور (٢)، عن هلال بن يساف (٣) قال: (آمين) اسم من أسماء الله ﷿ (٤). وكذلك قال مجاهد (٥).\n_________\n= \"تهذيب الكمال\" للمزي ١٦/ ٢٢٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٤٦، \"تقريب التهذيب\" لابن حجر (٣٦٩٢).\n(١) الثوري، الإمام، الحجة.\n(٢) ابن المعتمر، ثقة، ثبت.\n(٣) هلال بن يساف -بكسر التحتانية ثم مهملة ثم فاء- ويقال: ابن إساف، الأشجعي مولاهم، الكوفي، ثقة. من الثالثة.\n\"تهذيب الكمال\" للمزي ٣٠/ ٣٥٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٩٢، \"تقريب التهذيب\" لابن حجر (٧٤٠٢).\n(٤) [٢٠٤] الحكم على الإسناد:\nرجال إسناده ثقات، عدا شيخ المصنف لم يُذكر بجرح أو تعديل.\nالتخريج:\nرواه ابن أبي شيبة في \"المصنف\" ٣/ ٤٥٠ (٨٠٤٦) كتاب الصلوات، باب ما ذكروا في آمين ومن كان يقولها. وعبد الرزاق في \"المصنف\" ١/ ٩٩ (٢٦٥٠) كتاب الصلاة، باب آمين: من طرق عن سفيان، عن منصور، عن هلال به.\nورواه ابن أبي شيبة أيضًا في الموضع السابق عن جرير عن منصور عن هلال. وذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١١١، وابن عطية في \"المحرر الوجيز\" ١/ ٧٩، والسيوطي في \"الدر المنثور\" ١/ ٤٥ عن هلال ومجاهد، ونسبه إلى وكيع وابن أبي شيبة.\n(٥) رواه ابن أبي شيبة في المصنف ٣/ ٤٥٠ (٨٠٤٩) عن ابن عُلَيَّة، عن ليث، عن مجاهد به. وإسناده ضعيف، لضعف ليث، وهو ابن أبي سليم.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٤٥ ونسبه إلى وكيع وابن أبي شيبة. وكذا ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١١١، وابن عطية في \"المحرر الوجيز\" ١/ ٧٩. وذكر ابن العربي في \"أحكام القرآن\" ١/ ٦ هذا القول ولم ينسبه لأحد، ثم قال: ولا يصح نقله، ولا ثبت قوله. =","vol":"2","page":478},{"text":"وقال سهل بن عبد الله: معناه: لا يقدر علي هذا أحدٌ سواك (١).\nوقال محمد بن علي الترمذي: معناه: لا تخيِّب رجاءنا (٢).\nوقال عطية العوفي: (آمين) كلمة ليست بعربية، إنما هي عبريّة أو سِريانيّة (٣).\nوقال عبد الرحمن بن زيد: (آمين) كنزٌ من كنوز العرش، لا يعلم تأويله أحدٌ إلا الله ﷿ (٤).\nوقال أبو بكر الورّاق: (آمين) قوةٌ للدعاء واستنزالٌ للرحمة (٥).\nوقال الضحّاك: (آمين) أربعة أحرف مقطّعة من أسماء الله، وهو خاتَم ربّ العالمين يختِم به براءة أهل الجنّة وبراءة أهل النار، وهي الأَجوِزة التي يجوزون بها إلى الجنَّة والنار.\n_________\n= فائدة:\nغلَّط العكبري ﵀ من قال: إنَّ آمين اسم من أسماء الله، فقال: وقيل: آمين: اسم من أسماء الله تعالى وتقديره: يا آمين، وهذا خطأ لوجهين:\nأحدهما: أنَّ أسماء الله لا تُعرَف إلا تلقيًّا ولم يرد بذلك سمع.\nالثاني: أنَّه لو كان كذلك، لبني على الضم، لأنه منادى معرفة أو مقصود.\n\"إملاء ما منَّ به الرحمن\" ١/ ٨.\nوانظر في هذا أيضًا \"تهذيب اللغة\" للأزهري ١٥/ ٥١٢.\n(١) لم أجده.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١١١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٣٢.\n(٥) \"البسيط\" للواحدي ١/ ٣٧٣، \"بحر العلوم\" للسمرقندي ١/ ٨٤، وذكر نحوه القرطبي في \"الجامع لأحكام القرآن\" ١/ ١١١ عن مقاتل.","vol":"2","page":479},{"text":"يدل عليه:\n[٢٠٥] ما أخبرنا أبو القاسم الحسن بن محمد بن جعفر (١) قال: نا أبو الحسن محمد بن محمود بن عبيد الله (٢) قال: نا محمد بن علي الحافظ (٣) قال: نا عبد الله بن أحمد بن شبّويه (٤) قال: نا سعيد بن عفير (٥) قال:\n_________\n(١) أبو القاسم الحببي، قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) عبد الله بن أحمد بن شبويه أبو عبد الرحمن، المروزي الشبوي، من أهل مرو، من أئمة أهل الحديث.\nسمع بخراسان: إسحاق بن إبراهيم الحنظلي، وعلى بن حجر.\nوبالعراق: إبراهيم بن بشار الرمادي، وأبا غريب الكوفي.\nروى عنه: إبراهيم بن أبي خالد، وجعفر بن محمد بن سوار، ويحيى بن محمد ابن صاعد.\nذكره ابن أبي حاتم وسكت عنه، وذكره ابن حبان في \"الثقات\" وتوفي سنة (٢٩٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٦، \"الثقات\" لابن حبان ٨/ ١٣، \"تاريخ بغداد\" للخطيب ٩/ ٣٧١، \"الأنساب\" للسمعاني ٣/ ٣٩٨.\n(٥) سعيد بن كثير بن عفير -بالمهملة والفاء مصغرًا- بن يزيد بن الأسود الأنصاري مولاهم، أبو عثمان المصري، وقد يُنسب إلى جده. قال ابن معين: رأيتُ بمصر ثلاث عجائب: النيل، والأهرام، وسعيد بن عُفير، قال الذهبي: قلت: حسبك أنَّ يحيى إمام المحدثين انبهر لابن عفير. وقال ابن معين: ثقة، لا بأس به. وقال ابن عدي: صدوق، ثقة. وذكره ابن حبان في \"الثقات\". وقال أبو حاتم: صدوق. وقال النسائي: صالح. وقال الحاكم: يقال إنَّ مصر لم تخرج أجمع للعلوم منه. قال الذهبي في \"سير أعلام النبلاء\": . . . وكان ثقة إمامًا من بحور العلم. وقال في \"ميزان الاعتدال\": أحد الثقات والأئمة، له ما يُنكر. وقال ابن حجر: صدوق. . =","vol":"2","page":480},{"text":"نا المؤمّل بن عبد الرحمن بن عباس الثقفي (١) عن أبي أميّة بن يعلى الثقفي (٢)، عن سعيد المقبري (٣)، عن أبي هريرة أن رسول الله - ﷺ -\n_________\n= توفي سنة (٢٢٦ هـ).\n\"الكامل\" لابن عدي ٣/ ٤١١، \"الثقات\" لابن حبان ٨/ ٢٦٦، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٥٦، \"ميزان الاعتدال\" للذهبي ٢/ ١٥٥، \"تهذيب الكمال\" للمزي ١١/ ٣٦، \"سير أعلام النبلاء\" للذهبي ١٠/ ٥٨٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٩، \"تقريب التهذيب\" لابن حجر (٢٣٩٥).\n(١) مؤمل بن عبد الرحمن بن العباس بن عبد الله بن عثمان بن أبي العاص الثقفي، البصري، نزيل مصر. ضعيف. قال أبو حاتم: لين الحديث، ضعيف الحديث. وقال ابن عدي: عامة حديثه غير محفوظ. وساق له عدة أحاديث واهية. وقال ابن حجر: ضعيف. توفي سنة (٢٣٥ هـ) أو قبلها.\n\"الكامل\" لابن عدي ٦/ ٤٣٩، \"تهذيب الكمال\" للمزي ٢٩/ ١٨٣، \"ميزان الاعتدال\" للذهبي ٤/ ٢٢٩، \"تهذيب التهذيب\" لابن حجر ٤/ ١٩٤.\n(٢) أبو أمية إسماعيل بن يعلى الثقفي البصري. قال ابن معين: ضعيف ليس حديثه بشيء.\nوقال مرة: متروك الحديث. وقال النسائي والدراقطني: متروك. وقال البخاري: سكتوا عنه وذكره ابن عدي، وساق له بضعة عشر حديثًا معروفة، لكنها منكرة الإسناد، كما قال ابن حجر، ثم قال ابن عدي: وهو في جملة الضعفاء، وهو ممن يكتب حديثه. وقال أبو حاتم: ضعيف الحديث، أحاديثه منكرة، ليس بالقوي. وقال أبو زرعة: واه، ضعيف الحديث، ليس بقوي. وقال أبو أحمد الحاكم: ليس بالقوي عندهم. وقال الساجي: ضعيف.\n\"التاريخ الكبير\" للبخاري ١/ ١/ ٣٧٧، \"الضعفاء والمتروكين\" للنسائي (ص ٢٥٣)، \"الضعفاء والمتروكين\" للدارقطني ١/ ١٢٦، \"الكامل\" لابن عدي ١/ ٣١٥، \"ميزان الاعتدال\" للذهبي ٤/ ٤٩٣، \"لسان الميزان\" لابن حجر ١/ ٤٤٥.\n(٣) سعيد المقبري: ثقة.","vol":"2","page":481},{"text":"قال: \"آمين خاتم ربِّ العالمين علي عباده المؤمنين\" (١).\n[٢٠٦] وأخبرنا [محمد بن عبد الله] (٢) بن حمدون بن الفضل بقراءتي عليه في صفر سنة ثمان وثمانين وثلاثمائة فأقرّ به، قال: أخبرنا أحمد بن محمد بن الحسن بن الشرقي (٣) قال: نا محمد بن\n_________\n(١) [٢٠٥] الحكم على الإسناد:\nإسناده ضعيف، لضعف المؤمل، وأبي أمية. وفيه من لم أجده. والله أعلم.\nالتخريج:\nرواه الطبراني في \"الدعاء\" ٢/ ٨٨٩ (٢١٩) باب التأمين بعد الدعاء، من طريق سعيد بن عفير به مثله.\nورواه ابن عدي في \"الكامل\" ٦/ ٤٤٠ ترجمة مؤمل من طريقه به مثله.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٤٤ ونسبه إلى الطبراني في \"الدعاء\" وابن عدي، وابن مردويه، وضعف إسناده.\nوالحديث ذكره ابن عطية في \"المحرر الوجيز\" ١/ ٧٩ موقوفًا علي علي بن أبي طالب - ﵁ -.\nوذكره أبو الليث السمرقندي في \"بحر العلوم\" ١/ ٨٤ من كلام كعب الأحبار.\nقال المناوي في \"الفتح السماوي\" ١/ ١٠٩: لم يرد عن علي، والمعروف ما رواه الطبراني. . ثم ذكر حديث أبي هريرة هذا وضعَّف إسناده.\n(٢) في جميع النسخ: عبد الله بن محمد والصواب ما أثبت، وسيأتي.\nوهو محمد بن عبد الله بن حمدون، أبو سعيد النيسابوري، الزاهد، العالم، أحد الصالحين، سمع من أبي بكر محمد بن حمدون، ومن أبي حامد بن الشرقي، وأبي نعيم بن عدي، وغيرهم.\nروى عنه أحمد بن منصور المغربي، وأبو عثمان سعيد البحيري، وغيرهما. وحدَّث سنين، وانتفع به الخلق علمًا ودينًا. توفي بنيسابور في ذي الحجة سنة (٣٩٠ هـ).\n\"طبقات الشافعية الكبرى\" للسبكي ٣/ ١٧٩.\n(٣) أبو حامد الشرقي: ثقة، مأمون.","vol":"2","page":482},{"text":"يحيى (١) وعبد الرحمن بن بشر (٢) وأحمد بن يوسف (٣) قالوا: حدثنا عبد الرزاق (٤) قال أخبرنا معمر (٥)، عن همّام بن منبِّه (٦) قال: هذا ما حدّثنا أبو هريرة، عن محمد رسول الله - ﷺ - قال (٧): \"إذا قال أحدكم: (آمين) وآمنت (٨) الملائكة في السماء، فوافق (٩) إحداهما الأخرى غُفِر له ما تقدّم من ذنبه\" (١٠).\n_________\n(١) الذهلي، ثقة، حافظ، جليل.\n(٢) عبد الرحمن بن بشر بن الحكم العبدي، أبو محمد النيسابوري، ثقة مات سنة (٢٦٠ هـ) وقيل بعدها.\n\"تهذيب الكمال\" للمزي ١٦/ ٥٤٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٩٠، \"تقريب التهذيب\" لابن حجر (٣٨٣٤).\n(٣) حمدان السلمي، حافظ، ثقة.\n(٤) الصنعاني، الحافظ، ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٥) معمر بن راشد، ثقة، ثبت، فاضل.\n(٦) همام بن منبَّه بن كامل الصنعاني، أبو عقبة، أخو وهب، ثقة، مات سنة (١٣٢ هـ) على الصحيح.\n\"تهذيب الكمال\" للمزي ٣٠/ ٢٩٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٨٣، \"تقريب التهذيب\" لابن حجر (٧٣٦٧).\n(٧) في (ت): أنَّه قال.\n(٨) من (ت).\n(٩) في (ت): فوافقت.\n(١٠) [٢٠٦] الحكم على الإسناد:\nإسناده رجاله ثقات، عدا شيخ المصنف، لم يُذكر بجرح أو تعديل. والحديث ثابت في الصحيحين وغيرهما، والله تعالى أعلم.\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ٢/ ١٤٣ - ١٤٤ كتاب الصلاة، باب التأمين، =","vol":"2","page":483},{"text":"[٢٠٧] وحدّثنا أبو القاسم الحبيبي (١) قال: أنا أبو العباس محمد\n_________\n= من طريق أحمد بن يوسف السلمي عن عبد الرزاق به مثله.\nورواه عبد الرزاق في \"المصنف\" ٢/ ٩٨ (٢٦٤٥) كتاب الصلاة، باب آمين: عن معمر به.\nومن طريق عبد الرزاق رواه أحمد في \"المسند\" ٢/ ٣١٢، (٨١٢٢) ومسلم كتاب الصلاة، باب التسميع والتحميد والتأمين (٤١٠).\nورواه من طرف أخرى عن أبي هريرة: مالك في \"الموطأ\" ١/ ٨٧ - ٨٨ (٤٥ - ٤٧) كتاب الصلاة، باب ما جاء في التأمين خلف الإمام، وابن أبي شيبة في \"المصنف\" ٣/ ٤٤٧ (٨٥٣٣) كتاب الصلوات، باب ما ذكروا في آمين ومن كان يقولها، والشافعي في \"المسند\" (ص ٣٧، ٣٨)، والدارمي في \"سننه\" (١٢٨٢) كتاب الصلاة، باب في فضل التأمين، والبخاري كتاب الأذان، باب فضل التأمين (٧٨١)، وأبو داود كتاب الصلاة، باب التأمين وراء الإمام (٩٣٥، ٩٣٦)، والترمذي أبواب الصلاة، باب ما جاء في فضل التأمين (٢٥٠)، والنسائي كتاب الافتتاح، باب جهر الإمام بالتأمين خلف الإمام، وباب فضل التأمين ٢/ ١٤٣ - ١٤٤، وابن ماجة في كتاب إقامة الصلاة والسنة فيها، باب الجهر بالتأمين (٨٥١، ٨٥٢)، وابن الجارود في \"المنتقى\" (ص ١١٨) (٣٢٢) باب القراءة وراء الإمام، وأبو عوانة في \"مسنده\" ٢/ ١٣٠، ١٣١، والبيهقي في \"السنن الكبرى\" ٢/ ٥٥ كتاب الصلاة، باب التأمين.\nفائدة: المراد بالموافقة في قوله - ﷺ -: \"فمن وافق تأمينه تأمين الملائكة\". الموافقة في الإجابة، وقيل: في خلوص النية، وقيل: في الوقت.\nقال ابن عطية: والذي يترجَّح أنَّ المعنى: فمن وافق في الوقت مع خلوص النية، والإقبال على الرغبة إلى الله تعالى بقلب سليم، والإجابة تتبع حينئذ؛ لأنَّ من هذِه حاله فهو على الصراط المستقيم.\n\"المحرَّر الوجيز\" ١/ ٨٠.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٣١.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.","vol":"2","page":484},{"text":"ابن الحسن (١) بهراة قال: نا رجاء بن عبد الله (٢) قال: نا مالك بن سليمان الهروي (٣)، عن سعيد بن سالم (٤)، عن ابن جريج (٥)، عن عطاء (٦)، قال: (آمين) دعاء، وإنَّ النبي - ﷺ - قال: \"ما حسدكم\n_________\n(١) أبو العباس الهروي، المعروف بولي، ثقة، صالح.\n(٢) رجاء بن عبد الله الهروي الوراق، كان عنده مصنفات مالك بن سليمان الهروي، ومصنفات سعيد بن منصور.\nروى عن: أحمد بن يونس، ومهدي بن جعفر الرملي، وجماعة، وكان من أعيان المحدثين بهراة.\nوروى عنه: الحافظان أبو إسحاق البزار، وأبو الفضل بن إسحاق.\nتوفي سنة (٢٩٧ هـ)، وقيل: سنة (٢٩٩ هـ).\n\"تاريخ الإسلام\" للذهبي ٢٠/ ٣٤٩.\n(٣) مالك بن سليمان الهروي من جملة الضعفاء.\n(٤) سعيد بن سالم القداح، أبو عثمان المكي، أصله من خراسان، أو الكوفي.\nقال ابن معين: ليس به بأس. وقال عثمان الدارمي عن ابن معين: ثقة. قال عثمان: ليس بذاك في الحديث. وقال أبو زرعة: إلى الصدق ما هو. وقال أبو حاتم: محله الصدق. وقال أبو داود: صدوق، يذهب إلى الإرجاء. وقال النسائي: ليس به بأس. وقال ابن عدي: حسن الحديث، وأحاديثه مستقيمة، وهو عندي صدوق لا بأس به، مقبول الحديث.\nقال ابن حجر: صدوق يهم، ورُمي بالإرجاء، وكان فقيهًا. توفي سنة نيِّف وتسعين ومائة.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٢٠٠، \"تاريخ يحيى بن معين\" رواية الدارمي (٣٦٣)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣١، \"سير أعلام النبلاء\" للذهبي ٩/ ٣١٩، \"تقريب التهذيب\" لابن حجر (٢٣٢٨).\n(٥) عبد الملك بن جريج، ثقة، فقيه، فاضل، وكان يدلس ويرسل.\n(٦) عطاء ابن أبي رباح، ثقة، فقيه، فاضل، لكنه كثير الإرسال.","vol":"2","page":485},{"text":"اليهود على شيء ما حسدوكم علي (آمين)، وتسليمِ بعضِكم علي بعض\" (١).\n_________\n(١) [٢٠٧] الحكم على الإسناد:\nإسناده ضعيف، فيه مالك بن سليمان: ضعيف، وسعيد بن سالم: صدوق يهم. وشيخ المصنف، قيل الحاكم.\nولكن الحديث حسن بشواهده. والله تعالى أعلم.\nالتخريج:\nرواه ابن ماجة (٨٥٧) كتاب إقامة الصلاة والسنة فيها، من طريق طلحة بن عمرو، عن عطاء، عن ابن عباس بنحوه، وليس فيه ذكر السلام. وإسناده ضعيف؛ لضعف طلحة بن عمرو، وهو الحضرمي. ترجمته في \"تقريب التهذيب\" لابن حجر (٣٠٤٧).\nقال البوصيري في \"زوائد سنن ابن ماجة\" (ص ١٤١ - ١٤٢) (٢٨٦): إسناده ضعيف؛ لاتفاقهم علي ضعف طلحة بن عمرو.\nوضعف إسناده السيوطي في \"الدر المنثور\" ١/ ٤٤. ولكن للحديث شواهد عن عائشة، وأنس، وأبي هريرة، ومعاذ، رضوان الله عليهم، بنحو حديث ابن عباس.\nأ- أما حديث عائشة: فرواه أحمد في \"المسند\" ٦/ ١٣٤ - ١٣٥ (٢٥٠٢٩) وابن ماجه رقم (٨٥٦)، وابن خزيمة في \"صحيحه\" ١/ ٢٨٨ (٥٧٤) كتاب الصلاة، باب ذكر حسد اليهود المؤمنين على التأمين، والبيهقي في \"سننه\" ٢/ ٥٦ كتاب الصلاة، باب التأمين.\nقال البوصيري في \"مصباح الزجاجة\" ١/ ١٧٥ عن إسناد ابن ماجة: إسناد صحيح، ورجاله ثقات، احتج مسلم بجميع رواته.\nوقال الألباني -عن إسناد ابن خزيمة-: إسناد صحيح، رجاله كلهم ثقات رجال الصحيح.\n\"السلسلة الصحيحة\" ٢/ ٣٠٦ (٦٩١).","vol":"2","page":486},{"text":"وقال وهب بن منبّه: (آمين) أربعة أحرف، خلق (١) الله ﷿ من كلّ حرفٍ ملكًا، يقولون: اللهم اغفر لمن قال (آمين) (٢).\n_________\nب- وأما حديث أنس: فرواه الخطيب في \"تاريخ بغداد\" ١١/ ٤٣، والضياء المقدسي في \"المختارة\" ٥/ ١٠٧ (١٧٢٩، ١٧٣٠). وصححه الألباني في \"الصحيحة\" ٢/ ٣٠٧ (٦٩٢).\nجـ- وأما حديث أبي هريرة: فرواه ابن عدي في \"الكامل\" ٣/ ٢٥٠، وفي إسناده سليمان بن أرقم وهو ضعيف. انظر: \"تقريب التهذيب\" لابن حجر (ص ٤٠٤).\nد- وأما حديث معاذ: فرواه الطبراني في \"الأوسط\" كما في \"مجمع الزوائد\" ٢/ ١١٢، ١١٣، \"الدر المنثور\" ١/ ٤٤، وحسن إسناده الهيثمي في \"المجمع\".\n(١) في (ن)، (ش): يخلق.\n(٢) لم أجده.","vol":"2","page":487},{"text":"فصلٌ في أسماء هذِه السورة\nوهي عشرة (١)، وكثرةُ الأسماء تدلّ علي شرف المسمّى، وهي: فاتحة الكتاب: سُمّيت بذلك لأنَّه يُفتتح بها في المصاحف والتعليم والقراءة في الصلاة، وهي مُفتتحة بالآية التي يُفتتح بها الأمور تيمّنًا وتبركًا وهي التسمية. وقيل: سُمّيت بذلك لأن الحمد فاتحة كلِّ كتاب، كما هي فاتحة القرآن. وقال الحسين بن الفضل: لأنها أول سورة نزلت من السماء (٢).\nوسورة الحمد: سُمّيت بذلك لأن فيها ذكر الحمد، كما قيل: سورة الأعراف والأنفال والتوبة ونحوها (٣).\n_________\n(١) وزادها الرازي في \"مفاتيح الغيب\" ١/ ١٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٩٦ اسمين، فأصبحت اثني عشر. وقال السيوطي في \"الإتقان\" ٢/ ٣٤٩ وقد وقفتُ لها علي نيِّفٍ وعشرين اسمًا، وذلك يدل علي شرفها، فإنَّ كثرة الأسماء تدل علي شرف المُسمَّى.\nوممَّا ينبغي أن يُقال: إنَّ أسماء السور توقيفيَّة، فما جاء فيه نقل ثابت سلَّمنا به، وإلا فإنَّ ما يذكره العلماء في أسامي السُّور إنَّما هو من باب التماس للسبب في هذا المقام.\nانظر: \"الإتقان\" للسيوطي ١/ ١٤٨.\n(٢) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٠، \"جامع البيان\" للطبري ١/ ٤٧، \"معالم التنزيل\" للبغوي ١/ ٤٩، \"النكت والعيون\" للماوردي ١/ ٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٩٧، \"تفسير القرآن العظيم\" لابن كثير ١/ ١٥٥.\n(٣) \"مفاتيح الغيب\" للرازي ١/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٩٧، \"تفسير القرآن العظيم\" لابن كثير ١/ ١٥١، \"إرشاد العقل السليم\" لأبي السعود ١/ ٨، \"مدارك التنزيل\" للنسفي ١/ ٣.","vol":"2","page":488},{"text":"أم الكتاب والقرآن: سميت بذلك لأنها أصل القرآن والكتب المنزلة، فجميع ما أودعها الله تعالى من العلوم مجموع في هذِه السورة، فهي أصل (١) لها، كالأم أصل للنسل. وقيل: سميت بذلك لأنها أفضل سور القرآن، كما أن مكة سميت أم القرى؛ لأنها أشرف البلدان (٢). وقيل: سميت بذلك؛ لأنها مقدمة على سور القرآن، فهي أصل وإمام (٣) لما يتلوها من السور، كما أن أم القرى أصل لجميع البلدان، حيث دحيت الأرض (٤) من تحتها. وقيل: سميت بذلك لأنها مجمع العلوم والخيرات، كما أن الدماغ يسمى (٥) أم الرأس؛ لأنه مجمع الحواس والمنافع.\n[٢٠٨] وسمعت أبا القاسم الحبيبي (٦) يقول: سمعت أبا بكر القفال (٧) يقول: سمعت أبا بكر الدريدي (٨) يقول: الأم في كلام العرب: الراية ينصبها العسكر (٩).\n_________\n(١) ساقطة من (ن).\n(٢) في (ش): البقاع.\n(٣) في (ن): وأم.\n(٤) من (ش): وليست في بقية النسخ.\n(٥) في (ت): سُمِّي.\n(٦) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٧) القفال الشاشي، لم يذكر بجرح أو تعديل.\n(٨) أبو بكر ابن دريد، قال الدارقطني: تكلموا فيه.\n(٩) [٢٠٨] الحكم على الإسناد:\nشيخ المصنف قيل كذبه الحاكم والشاشي لم يذكر بجرح أو تعديل، وابن دريد تكلموا فيه. =","vol":"2","page":489},{"text":"قال قيس بن الخطيم (١):\nنصبْنَا أمَّنا حتَّى ابْذَعَرُّوا. . . وصارُوا بعدَ إلْفَتِهِم شِلَالا (٢)\nفسُميت أم القرآن (٣) لأن مفزَع أهل الإيمان والقرآن إليها كمفزع أهل العسكر إلى الراية، والعرب (٤) تُسمّي الأرض أمًّا، لأنّ معاد الخلق إليها في حياتهم وبعد مماتهم (٥).\nقال أمية بن أبي الصّلْت (٦):\n_________\n= وذكره عن الثعلبي الفخر الرازي في \"تفسيره\" ١/ ١٧٥.\n(١) قيس بن الخطيم، شاعر من الأوس، وكان مقيمًا علي شركه، ذكره ابن سلام ضمن شعراء القرى العربية، وقال: فمن الناس من يفضِّله علي حسان شعرًا، ولا أقول بذلك.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٢٨٨ - ٢٣١.\n(٢) \"مفاتيح الغيب\" للرازي ١/ ١٧٥ وليس هو في ديوان قيس. وقوله (أمنا) أي: رايتنا، وهو الشاهد.\n(٣) في (ش)، (ت): القرى.\n(٤) في (ت): لأن العرب.\n(٥) في (ن): وفاتهم.\n(٦) أمية بن أبي الصَّلت بن أبي ربيعة بن عبد عوف بن عُقْدة بن غيرة بن قَسِي، وقسي هو ثقيف بن بكر بن هوازن، كان كثير العجائب، يذكر في شعره خلق السماوات والأرض، ويذكر الملائكة، ويذكر من ذلك ما لم يذكره أحد من الشعراء.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٢٦٢، \"الشعر والشعراء\" لابن قتيبة (ص ٣٠٠).","vol":"2","page":490},{"text":"والأرضُ معقِلُنا وكانت أمّنا. . . فيها مقابرُنا وفيها نولَدُ (١)\n[٢٠٩] وأنشدني أبو القاسم الحبيبي (٢) قال: نا (٣) أبو الحسين المظفر بن محمد بن غالب الهمْداني (٤)، قال: أنشدنا أبو بكر بن الأنباري (٥)، قال: حدثني أبي (٦) أن أحمد بن عُبيد (٧)\n_________\n(١) \"ديوان أمية\" (ص ٢٣)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٩٧.\n(٢) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٣) في (ت): أنشدنا.\n(٤) لم أجده.\n(٥) قال الخطيب: كان صدوقًا دينا من أهل السنة.\n(٦) القاسم بن محمد بن بشار الأنباري، والد أبي بكر محمد بن الأنباري، كان محدّثًا أخباريًّا، ثقةً، صاحب عربية. قال الخطيب البغدادي: كان صدوقًا أمينًا عالمًا بالأدب، موثقًا في الرواية. توفي سنة (٣٠٥ هـ).\n\"تاريخ بغداد\" للخطيب ١٢/ ٤٤٠، \"معجم الأدباء\" لياقوت ٥/ ٢٢٢٨، \"إنباه الرواة\" للقفطي ٣/ ٢٨، \"غاية النهاية\" لابن الجزري ٢/ ٢٤، \"بغية الوعاة\" للسيوطي ٢/ ٢٦١.\n(٧) في (ج)، (ن): عبيدة. والمثبت من (ت) وهو الصحيح.\nوهو أحمد بن عبيد بن ناصح بن بَلَنْجَر، أبو جعفر النحوي الكوفي، يُعرف بأبي عصيدة، ديلمي الأصل، من موالي بني هاشم. روى عنه القاسم بن محمد بن بشار الأنباري.\nقال ابن عدي: كان أبو عصيدة يحدِّث بمناكير مع أنَّه من أهل الصدق. توفي سنة (٢٧٨ هـ)، وقيل (٢٧٣ هـ).\n\"الكامل\" لابن عدي ١/ ١٨٨، \"معجم الأدباء\" لياقوت ١/ ٣٦١، \"بغية الوعاة\" للسيوطي ١/ ٣٣٣.","vol":"2","page":491},{"text":"أنشد (١):\nنأوي إلى أمٍّ لَنا لا تُغْتَصَبْ. . . وحاجِبٌ ما إنْ تُواريها العُصُبْ\nسِمالُها أنْفٌ عزيزٌ وذَنَبْ. . . من السَّحابِ ترتدِي وتَنْتَقِبْ (٢) (٣)\nيعني بالأم: هضبة (٤) كانوا يأوون إليها.\nفسمِّيت الفاتحة أُمًّا لهذِه المعاني (٥). وقال الحسين بن الفضل: سُمّيت بذلك، لأنها إمام (٦) لجميع القرآن، تقرأ في كلِّ ركعة، وتُقدَّم علي كلِّ سورةٍ، كما أنَّ أمّ القُرى إمامٌ لأهل الإسلام.\nقال ابن كيسان: سُمّيت بذلك، لأنها تامّة في الفضل.\nالسبع المثاني: وسيأتي تفسيره في موضعه إن شاء الله ﷿ (٧).\n_________\n(١) في (ت): أنشد.\n(٢) لم أجدهما.\n(٣) [٢٠٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف، قيل: كذبه الحاكم، وشيخ شيخه لم أجده.\n(٤) في (ت): هضبة جبل مثل صخرة واحدة.\n(٥) انظر هذِه المعاني في \"جامع البيان\" للطبري ١/ ٤٨، \"معالم التنزيل\" للبغوي ١/ ٤٩، \"النكت والعيون\" للماوردي ١/ ٤٦، الرازي ١/ ١٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٩٧ \"تفسير القرآن العظيم\" لابن كثير ١/ ١٥٤، \"مدارك التنزيل\" للنسفي ١/ ٣، \"التحرير والتنوير\" ١/ ١٣٣.\n(٦) من النسخ الأخرى، وفي (س): أم.\n(٧) عند قوله سبحانه ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ﴾ [الحجر: ٨٧].\nوانظر هذِه التسمية في \"مفاتيح الغيب\" للرازي ١/ ١٧٥ وذكر في سبب تسميتها =","vol":"2","page":492},{"text":"الوافية:\n[٢١٠] حدثنا أبو القاسم الحسن بن محمد النيسابوري (١)، قال: نا أبو عبد الله محمد بن نافع السِّجْزِي (٢)، قال: حدثنا أبو يزيد حاتم بن محبوب السامي (٣) قال: نا عبد الجبار بن العلاء (٤) قال: كان سفيان ابن عيينة (٥) يسمي فاتحة الكتاب الوافية. وتفسيرها أنها لا تُنَصف ولا تحتملُ الاختزال، ألا ترى أنّ كل سورة من سور القرآن لو قُرئ نصفُها في ركعة والنصفُ الآخر في ركعة كان جائزًا، ولو نُصِّفت فاتحة الكتاب فقُرئت في ركعتين كان غير جائز (٦).\n_________\n= بالمثاني ثمانية وجوه. وكذلك انظر \"جامع البيان\" للطبري ١/ ٤٨، \"معالم التنزيل\" للبغوي ١/ ٤٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٩٨، \"سر العلوم والمعاني المستودعة في السبع المثاني\" للأقليشي (ص ٨٢)، \"مدارك التنزيل\" للنسفي ١/ ٣.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) ثقة.\n(٤) أبو بكر العطار، لا بأس به.\n(٥) ثقة، حافظ، إمام.\n(٦) [٢١٠] الحكم على الإسناد:\nفي إسناده شيخ المصنف، قيل: كذبه الحاكم، وفيه من لم أجده.\nالتخريج:\n\"تفسير سفيان بن عيينة\" (ص ٢٠١)، وذكره الرازي في \"مفاتيح الغيب\" ١/ ١٧٦، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٩٨، والسيوطي في \"الدر المنثور\" ١/ ٢٠، والشوكاني في \"فتح القدير\" ١/ ١٥ ونسباه إلى الثعلبي.","vol":"2","page":493},{"text":"الكافية:\n[٢١١] أخبرنا أبو القاسم الحسن بن محمد السدوسي (١) قال: نا أبو صخر محمد بن مالك السعدي (٢) قال: نا أبو عبد الله محمد بن عمران الأرسابندي (٣) قال: نا علي بن حُجر (٤) قال: نا عفيف بن سالم (٥) قال: سألت عبد الله بن يحيى بن أبي كثير (٦) عن قراءة الفاتحة\n_________\n(١) قيل: كذبه الحاكم.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ثقة، مستقيم الحديث.\n(٤) ثقة حافظ.\n(٥) عفيف بن سالم الموصلي، البجلي، مولاهم، أبو عمرو. وثقه ابن معين، وأبو داود، وأبو حاتم، وذكره ابن حبان في \"الثقات\". وقال الدارقطني: ربما أخطأ، لا يترك.\nوقال الذهبي: مشهور، صالح الحديث. وقال العراقي: محدِّث، ثقة، عابد. وقال ابن حجر: صدوق. توفي سنة (١٨٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٩، \"الثقات لابن حبان\" ٨/ ٥٢٣، \"ميزان الاعتدال\" للذهبي ٣/ ٨٤، \"ذيل الكاشف\" لابن للعراقي (١٠٥٢)، \"تهذيب التهذيب\" لابن حجر ٣/ ١٢٠، \"تقريب التهذيب\" لابن حجر (٤٦٦١).\n(٦) عبد الله بن يحيى بن أبي كثير اليمامي.\nقال الإمام أحمد: ثقة، لا بأس به. وقال أبو حاتم: صدوق، وذكره ابن حبان في الثقات، وقال ابن عدي: لا بأس به. وقال الذهبي في \"الكاشف\": ثقة. وقال في \"ميزان الاعتدال\": صدوق. وقال ابن حجر: صدوق. وعدَّه في الطبقة الثامنة. \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٠٣، \"الكامل\" لابن عدي ٤/ ٢١٥، \"الثقات\" لابن حبان ٨/ ٣٣٤، \"ميزان الاعتدال\" للذهبي ٢/ ٥٢٥، \"الكاشف\" للذهبي ١/ ٦٠٧، ٤٥٥، \"تقريب التهذيب\" لابن حجر (٣٧٢٣).","vol":"2","page":494},{"text":"خلف الإمام؟ فقال: عن الكافية تسأل؟ قلت: وما الكافية؟ قال: فاتحة الكتاب، أما علمت أنّها تكفي عن سواها، ولا يكفي سواها عنها، إيّاك أنْ تُصليَ إلا بها (١).\nوتصديق هذا الحديث:\n[٢١٢] ما حدثنا الحسن بن محمد بن جعفر المفسّر (٢) قال: نا أبو عبد الرحمن عبد الله بن عمر (بن علَّك) (٣) الجوهري (٤) بمرو قال: نا أبي (٥) قال:\n_________\n(١) [٢١١] الحكم على الإسناد:\nفي إسناده شيخ المصنف، قيل: كذبه الحاكم، وبقية رجاله محتج بهم.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ١/ ٢٠ وعزاه للثعلبي وحده، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ٩٨، \"تفسير القرآن العظيم\" وابن كثير ١/ ١٥٢.\nانظر: \"مفاتيح الغيب\" للرازي ١/ ١٧٦، \"التفسير الكبير\" لابن تيمية ٢/ ٢٩٩، \"إرشاد العقل السليم\" لأبي السعود ١/ ٨، \"مدارك التنزيل\" للنسفي ١/ ٣.\n(٢) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٣) في (ش)، (ت): عن مالك وهو خطأ.\n(٤) عبد الله بن الحافظ عمر بن أحمد بن علي بن علَّك الجوهري المروزي، محدِّث مرو، الحافظ المجوِّد. قال الخليلي: هو حافظ، متفق عليه.\nوقال الذهبي: من نقَّاد أئمة الحديث بمرو، وكان حافظًا، توفي بعد سنة (٣٦٠ هـ).\n\"الإرشاد\" للخليلي ٣/ ٩٠٦، \"تذكرة الحفاظ\" للذهبي ٣/ ٩٢٩، \"سير أعلام النبلاء\" للذهبي ١٥/ ١٦٨ \"طبقات الحفاظ\" للسيوطي (٨٥٢).\n(٥) أبو حفص عمر بن أحمد بن علي بن عَلَّك المروزي الجوهري. الإمام، الحافظ، الثقة. =","vol":"2","page":495},{"text":"نا أحمد بن سيّار (١) عن محمد بن خلّاد الإسكندراني (٢) عن أشهب بن عبد العزيز (٣) عن ابن عيينة (٤)،\n_________\n= قال الخطيب البغدادي: كان ثقة صدوقًا يحسن الحديث، فقيها بمتون الأخبار، متقنًا متيقظًا، توفي سنة (٣٢٥ هـ).\n\"تاريخ بغداد\" للخطيب ١١/ ٢٢٧، \"المنتظم\" لابن الجوزي ١٣/ ٣٦٩، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٤٣.\n(١) أحمد بن سيَّار بن أيوب، أبو الحسن المروزي، الفقيه، ثقة، حافظ. مات سنة (٢٦٨ هـ).\n\"تهذيب الكمال\" للمزي ١/ ٣٢٣، \"تهذيب التهذيب\" لابن حجر ١/ ٢٥، \"تقريب التهذيب\" لابن حجر (٤٥).\n(٢) محمد بن خلَّاد الإسكندراني، وثَّقه العجلي، وذكره ابن حبان في \"الثقات\"، وذكره ابن أبي حاتم قائلًا: كتب عنه أبي، وروى عنه. وقال ابن يونس: يروي مناكير. وقال أحمد بن واضح المصري: كان محمد بن خلاد ثقة، ولم يكن عنده اختلاف حتَّى ذهبت كتبه. . . فكل من سمع منه قديمًا فسماعه صحيح. وقال الذهبي: لا يُدرى من هو. وعلَّق ابن حجر على قول الذهبي هذا، فقال: وقول الذهبي: لا يدرى من هو. مع من روى عنه من الأئمة ووثَّقه من الحفاظ، عجيب، وما أعرف للمؤلف سلف في ذكره في الضعفاء سوى قول ابن يونس.\n\"تاريخ الثقات\" للعجلي (١٥٩١)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٤٥، \"الثقات\" لابن حبان ٩/ ٨٥، \"ميزان الاعتدال\" للذهبي ٣/ ٥٣٨، \"لسان الميزان\" لابن حجر ٥/ ١٥٥.\n(٣) أشهب بن عبد العزيز بن داود القيسي، أبو عمرو البصري، يقال: اسمه مسكين. ثقة، فقيه. مات سنة (٢٠٤ هـ).\n\"تهذيب الكمال\" للمزي ٣/ ٢٩٦، \"تهذيب التهذيب\" لابن حجر ١/ ١٨٢، \"تقريب التهذيب\" لابن حجر (٥٣٧).\n(٤) ثقة، حافظ، إمام.","vol":"2","page":496},{"text":"عن الزهري (١)، عن محمود بن الربيع (٢) عن عبادة بن الصامت (٣) قال: قال رسول الله - ﷺ -: \"أم القرآن عِوضٌ من (٤) غيرها، وليس غيرها منها عوضًا\" (٥).\n_________\n(١) ابن شهاب، الفقيه، الحافظ، متفق علي جلالته وإتقانه.\n(٢) محمود بن الربيع بن سراقة بن عمرو الخزرجي، أبو نعيم -أو أبو محمد- المدني، صحابي صغير، وجُلُّ روايته عن الصحابة، وكان ختن عبادة بن الصامت ﵄ توفي سنة (٩٩ هـ).\n\"أسد الغابة\" لابن الأثير ٥/ ١١٠، \"تقريب التهذيب\" لابن حجر (٦٥٥٥).\n(٣) عبادة بن الصامت بن قيس الأنصاري، الخزرجي، أبو الوليد المدني، أحد النقباء، بدري مشهور، مات بالرملة سنة (٣٤ هـ)، وله (٧٢) سنة، وقيل: عاش إلى خلافة معاوية. قال سعيد بن عفير: كان طوله عشرة أشبار.\n\"الإصابة\" لابن حجر ٣/ ٥٠٥، \"تقريب التهذيب\" لابن حجر (٤٨٤).\n(٤) في (ش): عن.\n(٥) [٢١٢] الحكم على الإسناد:\nفي إسناده ابن خلاد، مختلف فيه. وشيخ المصنف، قيل: كذبه الحاكم. وبقية رجاله ثقات.\nوسيأتي بغير هذا اللفظ من طريق آخر عن سفيان بن عيينة، برقم (٢١٩، ٢٢٢)، وهو في الصحيحين وغيرهما. ولعل ما هو موجود هنا مروي بالمعنى مما سيأتي، كما ذكر ذلك ابن حجر. والله أعلم.\nالتخريج: رواه الدارقطني في \"السنن\" ١/ ٣٢٢ كتاب الصلاة، باب وجوب قراءة أم الكتاب في الصلاة خلف الإمام، والحاكم في \"المستدرك\" ١/ ٢٣٨ كتاب الصلاة، من طريق أحمد بن سيار به مثله.\nقال الدارقطني: تفرَّد به محمد بن خلاد عن أشهب عن ابن عيينة. وقال الحاكم: قد اتفق الشيخان علي إخراج هذا الحديث عن الزهري من أوجه مختلفة بغير هذا =","vol":"2","page":497},{"text":"الأساس:\n[٢١٣] حدّثنا أبو القاسم الحسن بن محمد المذكّر (١) قال: نا أبو عمر المعتز (٢) بن محمد بن الفضل القاضي (٣) بِزَمّ (٤) قال: نا أبو هريرة مزاحم بن محمد بن شاردة الكُشّي (٥) قال: نا جارود بن معاذ (٦) قال: نا\n_________\n= اللفظ، ورواة هذا الحديث أكثرهم أئمة، وكلهم ثقات علي شرطهما. وقال الذهبي في \"تلخيص المستدرك\": أخرجاه بغير هذا اللفظ.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ١٥٢، والسيوطي في \"الدر المنثور\" ١/ ٢٥ والحديث المتفق عليه والذي عناه الحاكم هو حديث عبادة الآتي برقم (٢١٩، ٢٢٢)، والذي ورد من غير هذا الوجه عن سفيان عن الزهري، عن محمود، عن عبادة مرفوعًا بلفظ \"لا صلاة لمن لم يقرأ بفاتحة الكتاب\"، وهذا الَّذي عناه الذهبي بقوله السابق.\nقال الذهبي في \"ميزان الاعتدال\" ٣/ ٥٣٧ بعد أن ذكر قول الدارقطني السابق: وإنّما المحفوظ عن الزهري بهذا السند: \"لا تجزئ صلاة لا يقرأ فيها بأم القرآن\". وذكر ابن حجر في \"لسان الميزان\" ٥/ ١٥٦ أنَّ زياد بن أيوب تفرد بهذا الحديث أيضًا عن ابن عيينة، ثم قال ﵀: والظاهر أنَّ رواية كل من زياد بن أيوب وأشهب منقولة بالمعنى، والله أعلم.\n(١) قيل: كذبه الحاكم.\n(٢) في (ش)، (ت): المعتمر.\n(٣) لم أجده.\n(٤) زمُّ: بفتح أوله، وتشديد ثانيه، بُليدة علي طريق جيحون بين ترمذ وآمل. نسب إليها نفر من أهل العلم. والنسبة إليها: الزَّمّي، بفتح الزاي وبعدها الميم المشدَّدة. \"الأنساب\" للسمعاني ٣/ ١٦٥، \"معجم البلدان\" لياقوت ٣/ ١٥٠.\n(٥) لم أجده.\n(٦) السلمي الترمذي، ثقة، رمي بالإرجاء.","vol":"2","page":498},{"text":"وكيع (١)، عن بيان (٢) أنّ رجلًا أتى الشعبي (٣) فشكا إليه وجعَ الخاصِرة، فقال: عليك بأساس القرآن، قال: وما أساس القرآن؟ قال: فاتحة الكتاب. قال الشعبي: سمعت عبد الله بن عباس -غير مرة- يقول: إنّ لكل شيءٍ أساسًا، وأساس الدنيا مكّة؛ لأنها منها دُحيت الأرض، وأساسُ السموات عربيًا، وهي السماءُ السابعةُ، وأساسُ الأرضِ عجيبًا، وهي الأرضُ السابعة السفلى، وأساس الجنان جنةُ عدنٍ، وهي سُرَّة الجنان، عليها أُسّست الجنان، وأساس النار جهنم، وهي الدركة السابعة السفلى، وعليها أسست الدركات، وأساس الخلق آدم، وأساسُ الأنبياء نوح ﵇ وأساسُ بني إسرائيل يعقوب، وأساس الكتب القرآن، وأساس القرآن الفاتحة، وأساس الفاتحة ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ فإذا اعتللت أو اشتكيت فعليك بالأساس، تُشفى بإذن الله ﷿ (٤).\n_________\n(١) وكيع بن الجراح الإمام، الحافظ، الثقة.\n(٢) بيان بن بشر الأحمسي -بمهملتين- أبو بشر الكوفي، ثقة، ثبت. من الخامسة.\n\"تهذيب الكمال\" للمزي ٤/ ٣٠٣، \"تهذيب التهذيب\" لابن حجر ١/ ٢٥٥، \"تقريب التهذيب\" لابن حجر (٧٩٧).\n(٣) الشعبي: هو عامر بن شراحيل الشعبي -بفتح المعجمة- أبو عمرو، ثقة، مشهور، فقيه، فاضل، توفي بعد سنة (١٠٠ هـ)، وله نحو من (٨٠) سنة.\n\"تهذيب الكمال\" للمزي ١٤/ ٢٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٦٤، \"تقريب التهذيب\" لابن حجر (٣١٠٩).\n(٤) [٢١٣] الحكم على الإسناد:\nفي إسناده شيخ المصنف، قيل: كذبه الحاكم، وفيه من لم أجده. =","vol":"2","page":499},{"text":"الشفاء (١):\n[٢١٤] حدّثنا أبو القاسم بن أبي بكر المكتب (٢) -لفظًا- قال: نا علي حامد بن محمد بن عبد الله الرَّفَّاء (٣)، قال: أنا محمد بن أيوب الرازي (٤) قال: نا أبو عمر الحوضي (٥)،\n_________\n= قال الحويني في تحقيقه لـ \"تفسير ابن كثير\" ١/ ٣٧٠ عند قول ابن عباس هذا: رواه الثعلبي في \"تفسيره\"، مطوَّلًا، بسندٍ رجاله ثقات، إلا مزاحم بن محمد، فلم أجده ويكنى بأبي هريرة.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" كاملًا ١/ ٩٨. وذكره السيوطي في \"الدر المنثور\" ١/ ٢١، والشوكاني في \"فتح القدير\" ١/ ١٥، دون قول ابن عباس، وعزاه السيوطي للمصنّف وحده، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ١٥٢، والنسفي في \"مدارك التنزيل\" ١/ ٣ من قول ابن عباس فقط مختصرًا.\nوانظر: \"مفاتيح الغيب\" للرازي ١/ ١٧٦ فقد ذكر ثلاثة أوجه في سبب تسميتها بـ الأساس.\n(١) انظر: \"الكشاف\" للزمخشري ١/ ١١، \"مفاتيح الغيب\" للرازي ١/ ١٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٩٨، \"مدارك التنزيل\" للنسفي ١/ ٣، \"التفسير الكبير\" لابن تيمية ٢/ ٢٩٩، وسماها الشافية.\n(٢) قيل: كذبه الحاكم.\n(٣) الهروي، ثقة، صدوق.\n(٤) أبو عبد الله البجلي الحافظ، المحدث، الثقة.\n(٥) أبو عمر الحَوْضي حفص بن عمر بن الحارث بن سخبرة -بفتح المهملة وسكون الخاء المعجمة وفتح الموحدة- الأزدي، النَّمَري -بفتح النون والميم- ثقة، ثبت. مات سنة (٢٢٥ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٠/ ٣٥٤، \"تقريب التهذيب\" لابن حجر (١٤٢١).","vol":"2","page":500},{"text":"قال: نا سلّام الطويل (١)، عن زيد العمّي (٢)، عن محمد بن سيرين (٣)، عن أبي سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ -: \"فاتحة الكتاب شِفاءٌ من كلِّ سمٍّ\" (٤).\n[٢١٥] وأخبرنا محمد بن القاسم الفقيه (٥) قال: نا أبو الحسين (٦) محمد بن الحسن (٧) الصفَّار، قال: حدثنا الفقيه أبو العباس السرّاج (٨)، قال: نا قتيبة بن سعيد (٩)،\n_________\n(١) أبو سليمان، متروك.\n(٢) أبو الحواري، ضعيف.\n(٣) ثقة، ثبت.\n(٤) [٢١٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا، وعلته سلام الطويل، متروك.\nوالحديث تقدم برقم (١٤٢) من طريق سلام أيضًا، وتقدم تخريجه هناك.\n(٥) أبو الحسن القلوسي، لم يذكر بجرح أو تعديل.\n(٦) في (ت): الحسن.\n(٧) في (ن): الحسين. ولم أجده.\n(٨) أبو العباس السرَّاج: محمد بن إسحاق بن إبراهيم بن مهران الثقفي، مولاهم، الخراساني، النيسابوري، محدِّث خراسان، وصاحب \"المسند الكبير\" على الأبواب والتاريخ وغير ذلك، ثقة.\nقال الخطيب البغدادي: كان من الثقات الأثبات، عُني بالحديث، وصنَّف كتبًا كثيرة، وهي معروفة. وقال ابن أبي حاتم: أبو العباس السرَّاج صدوق، ثقة. وقال الذهبي: الإمام الحافظ، الثقة، شيخ الإسلام. . توفي سنة (٣١٣ هـ) بنيسابور. \"تاريخ بغداد\" للخطيب ١/ ٢٤٨، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩٦، \"سير أعلام النبلاء\" للذهبي ٤/ ٣٨٨.\n(٩) قتيبة بن سعيد بن جَميل -بفتح الجيم- بن طريف الثقفي، أبو رجاء البَغْلاني =","vol":"2","page":501},{"text":"قال: نا الليث بن سعد (١) عن معاوية بن صالح (٢)، عن أبي سليمان (٣) قال: مرّ أصحاب النبي - ﷺ - في بعض غزوهم علي رجلٍ قد صُرع، فقرأ بعضهم في أذُنه بأم القرآن، فبَرِئ، فقال رسول الله - ﷺ -: \"هي أمّ القرآن، وهي شفاءٌ من كلِّ داء\" (٤).\n_________\n= -بفتح الموحدة وسكون المعجمة- يقال: اسمه يحيى، وقيل: علي ثقة، ثبت.\nتوفي سنة (٢٤٠ هـ). عن (٩٠) سنة.\n\"تهذيب الكمال\" للمزي ٢٣/ ٥٣٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٣١، \"تقريب التهذيب\" لابن حجر (٥٥٥٧).\n(١) الليث بن سعد بن عبد الرحمن الفهمي، أبو الحارث المصري، ثقة، ثبت، فقيه، إمام مشهور، توفي سنة (١٧٥ هـ).\n\"تهذيب الكمال\" للمزي ٢٤/ ٢٥٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٨١، \"تقريب التهذيب\" لابن حجر (٥٧٢٠).\n(٢) صدوق له أوهام.\n(٣) زيد بن وهب الجهني، أبو سليمان الكوفي، مخضرم، ثقة جليل، هاجر فقبض النبي - ﷺ - وهو في الطريق، توفي بعد (٨٠ هـ) وقيل: سنة (٩٦ هـ).\n\"الاستيعاب\" لابن عبد البر ١/ ٥٦٤، \"الإصابة\" لابن حجر ١/ ٥٨٣، \"تقريب التهذيب\" لابن حجر (٢١٦٥).\n(٤) [٢١٥] الحكم على الإسناد.\nفي إسناده شيخ المصنف، لم يذكر بجرح أو تعديل وشيخ شيخه لم أجده.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ١/ ٢٣ ونسبه إلى الثعلبي وحده. وأخرج الدارمي في \"سننه\" (٣٤١٣) كتاب فضائل القرآن، باب فضل فاتحة الكتاب، والبيهقي في \"شعب الإيمان\" ٢/ ٤٥٠ (٢٣٧٠) من طريق سفيان، عن عبد الله بن عمير قال: قال رسول الله - ﷺ - في فاتحة الكتاب: \"شفاء من كل داء\". قال البيهقي عنه: منقطع. =","vol":"2","page":502},{"text":"[٢١٦] وأخبرنا أحمد بن أبيّ الخُوجاني (١) قال: نا الهيثم بن كُليب الشاشي (٢) قال: نا عيسى بن أحمد (٣) العسقلاني (٤) قال: نا النضر بن شُميل (٥) أنا شعبة بن الحجاج (٦)، عن عبد الله بن أبي\n_________\n= وذكره السيوطي في \"الدر المنثور\" ١/ ٢٢ - ٢٣ ونسبه إلى الدارمي والبيهقي في \"شعب الإيمان\" قال: بسندٍ رجاله ثقات. ويشهد له ما بعده. ويشهد له كذلك حديث جابر بن عبد الله أن رسول الله - ﷺ - قال له: \"ألا أخبرك بأخير سورة في القرآن؟ \". قلت: بلى يا رسول الله. قال: \"فاتحة الكتاب\".\nوأحسبه قال: \"فيها شفاء من كل داء\".\nرواه البيهقي في \"شعب الإيمان\" ٢/ ٤٤٩ (٢٣٦٧).\nوسنده جيد كما قال السيوطي في \"الدر المنثور\" ١/ ٢٢.\n(١) في (ش)، (ت): الجرجاني، والمثبت هو الصواب. وهو أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٢) الهيثم بن كُليب بن سُريج بن معقل الشاشي التُّركي، صاحب \"المسند الكبير\": والشاشي: بالألف الساكنة بين الشينين المعجمتين، هذِه النسبة إلى مدينة وراء نهر سيحون. الإمام، الحافظ، المحدِّث، الثقة، الرَّحَّال.\nتوفي سنة (٣٣٥ هـ).\n\"الأنساب\" للسمعاني للمسعاني ٣/ ٣٧٦، \"تذكرة الحفاظ\" للذهبي ٣/ ٨٤٨، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٥٩، \"طبقات الحفاظ\" للسيوطي (٧٩٧).\n(٣) في (ت): أحمد بن عيسى. والمثبت هو الصواب.\n(٤) عيسى بن أحمد بن وَرْدان العسقلاني، من عسقلان بَلْخ -بفتح الموحدة وسكون اللام بعدها معجمة- ثقة، يُغرب. توفي سنة (٢٦٨ هـ) وقد قارب (٩٠) سنة.\n\"تهذيب الكمال\" للمزي ٢٢/ ٥٨٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٥٥، \"تقريب التهذيب\" لابن حجر (٥٣٢١).\n(٥) أبو الحسن المازني، الإمام، الحافظ، الثقة.\n(٦) ثقة، حافظ، متقن، أمير المؤمنين في الحديث.","vol":"2","page":503},{"text":"السّفر (١) قال: سمعت الشعبي (٢) يحدّث عن خارجة بن الصّلت البرجمي (٣) قال: جاء عمّي (٤) من عند رسول الله - ﷺ - فمرّوا بحيٍّ\n_________\n(١) عبد الله بن أبي السفَر -بفتح الفاء- الثوري، الكوفي، ثقة. من السادسة. مات في خلافة مروان بن محمد.\n\"تهذيب الكمال\" للمزي ١٥/ ٤١، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٤٧، \"تقريب التهذيب\" لابن حجر (٣٣٧٩).\n(٢) ثقة، مشهور، فقيه، فاضل.\n(٣) خارجة بن الصلت البُرْجُمي -بضم الموحدة وسكون الراء وضم الجيم- الكوفي. ذكره ابن حبان في \"الثقات\"، وسكت عنه ابن أبي حاتم، وقال الذهبي: محله الصدق. وقال ابن حجر: مقبول. وعدَّه في \"تهذيب التهذيب\" من الرواة عنه الشعبي ثم قال: قلت: وقد قال ابن أبي خيثمة: إذا روى الشعبي عن رجل وسماه، فهو ثقة يحتج به. وذكره في التقريب ضمن الطبقة الثالثة. وقد روى الشعبي عن خارجة وسمّاه.\n\"الثقات\" لابن حبان ٤/ ٢١١، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٧٤، \"تهذيب الكمال\" للمزي ٨/ ١٣، \"الكاشف\" للذهبي ١/ ٣٦١، \"تهذيب التهذيب\" لابن حجر ١/ ٥١٢، \"تقريب التهذيب\" لابن حجر (١٦٢٠).\n(٤) عمُّ خارجة، ذكر المنذري فيه عدة أقوال، قال ﵀: وعم خارجة هو علاثة ابن صحار التميمي السليطي. ويقال: البرجُمي، له صحبة ورواية عن رسول الله - ﷺ -. وقيل: اسمه العلاء. وقيل: عبد الله. وقيل: عُلاثة بن شجَّار، ويقال: شِجَار -بالتخفيف- والأول أكثر. \"مختصر سنن أبي داود\" للمنذري ٥/ ٧٣.\nوذكر ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٤٧٤، أن اسمه علاقة بن صحار السليطي، قال: وسليط من بني تميم.\nوقال ابن حجر في \"تقريب التهذيب\" (٨٥٩٤): قيل: اسمه علاقة بن صحار، وقيل: عبد الله بن عُثير.\nوذكره في \"الإصابة\" ٤/ ٤٤٨ وحكى فيه ثلاثة أقوال: العلاء، وعلاقة، وعُلاثة. =","vol":"2","page":504},{"text":"من الأعراب، فقالوا: (إنَّا نراكم) (١) قد جِئتم من عند هذا الرجل بخير، وإنَّ عندنا رجلًا مجنونًا مغلولًا، فهل عندكم من دواء أو رُقية، فقال عمّي: نعم. فجيء به فجعلَ عمّي يقرأ أمّ الكتاب ويجمعُ بُزاقه، فإذا فرغَ منها (بَزق ثلاث مرات) (٢)، قال: فكأنّما أُنشِط من عِقال (٣)، قال عمّي: فأعطَوني عليهِ جُعلًا. فقُلتُ: لا نأكله حتَّى نسأل رسول الله - ﷺ -. فسألتُه، فقال: \"كل من أكل برُقية باطل، لقد أكلت برقية حقّ\" (٤).\n_________\n= ثم ذكر في الترجمة التي تليه: عُلاثة بن شَجَّار. قال: وقد وهم من وحَّد بينه وبين الَّذي قبله.\n(١) في (ش): إنَّكم.\n(٢) في (ت): بزق ثلاث بزقات أو ثلاث مرات.\n(٣) قال الخطابي: وقوله: أنشط من عقال. أي: حُلَّ من وثاق، يقال: نشطتُ الشيء: إذا شددته، وأنشطته: إذا فككته. والأُنشوطة: الحبل الَّذي يُشَدُّ به الشيء.\n\"معالم السنن \" ٤/ ٢١١.\n(٤) [٢١٦] الحكم على الإسناد:\nفي إسناده خارجة بن الصلت. قال فيه الذهبي: محله الصدق. وقال ابن حجر: مقبول. وفيه شيخ المصنف لم يُذكر بجرح أو تعديل. والحديث صحيح من عند شعبة والحديث صححه الألباني في السلسلة الصحيحة\" (٢٠٢٧)، والله أعلم.\nالتخريج:\nرواه أحمد في \"مسنده\" ٥/ ٢١٠، ٢١١ (٢١٨٣٥)، والطيالسي في \"مسنده\" (ص ١٩٤) (١٤٥٩)، وأبو داود كتاب البيوع، باب ما جاء في كسب الأطباء (٣٤٢٠)، والطحاوي في \"شرح معاني الآثار\" ٤/ ١٢٦، وابن السني في \"عمل اليوم والليلة\" (٦٣٠)، والبيهقي في \"دلائل النبوة\" ١/ ٣٥٦. كلهم من طريق شعبة به نحوه. =","vol":"2","page":505},{"text":"الصلاة: قد تواترت الأخبار بأنَّ الله تعالى سمّى هذِه السورة صلاة، ليُعرف أنّه لا صلاة إلا بها.\n[٢١٧] أخبرنا عبد الله بن حامد (١) وأحمد بن يوسف (٢) بقراءتي عليهما قالا: أنا مكيّ بن عبدان (٣) قال: نا محمد بن يحيى (٤) قال: وفيما قرأت على ابن نافع (٥)، وحدثني مطرِّف (٦)،\n_________\n= ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٤٧٤ (٦١١٠، ٦١١١)، والدارقطني في \"سننه\" ٤/ ١٩٧، والحاكم في \"المستدرك\" ١/ ٥٦٠ من طريق الشعبي به نحوه. والحديث صححه الحاكم، ووافقه الذهبي.\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أحمد بن يوسف، أبو حامد الخياط، شيخ قديم، ثقة، معروف. سمع الكثير، وحدث عن الأصم، وأبي الوليد القرشي، وأبي حامد العصفي، ثم عن أبي عمرو بن نجيد، وأبي جعفر محمد بن أحمد بن سعيد الرازي، وغيرهم.\n\"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (١٨٩).\n(٣) أبو حاتم التميمي، المحدث، الفقيه، المتقن.\n(٤) الذهلي، ثقة، حافظ، جليل.\n(٥) عبد الله بن نافع الصائغ، ثقة، صحيح الكتاب، في حفظه لين.\n(٦) مطرف بن عبد الله بن مطرِّف بن سليمان بن يسار، أبو مصعب المدني اليساري الأصم، ابن أخت مالك.\nقال أبو حاتم: مضطرب الحديث، صدوق. وذكره ابن حبان في \"الثقات\". وقال ابن سعد والدارقطني: ثقة. وقال ابن حجر: ثقة، لم يصب ابن عدي في تضعيفه. توفي سنة (٢٢٠ هـ) وله (٨٣) سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣١٥، \"الكامل\" لابن عدي ٦/ ٣٧٧، \"تهذيب الكمال\" للمزي ٢٨/ ٧٠، \"ميزان الاعتدال\" للذهبي ٤/ ١٢٤، \"الكاشف\" للذهبي ٢/ ٢٦٩، \"تقريب التهذيب\" لابن حجر (٦٧٥٢).","vol":"2","page":506},{"text":"عن مالك بن أنس (١)، عن العلاء بن عبد الرحمن (٢)، أنَّه سمع أبا السائب مولى هشام بن زهرة (٣) يقول: سمعت أبا هريرة - ﵁ - يقول: سمعت رسول الله - ﷺ - يقول: \"قال الله ﷿: قسمتُ الصلاة بيني وبين عبدي نصفين، فنصفها لي ونصفها لعبدي، ولعبدي ما سأل\". قال رسول الله - ﷺ -: \"اقرءوا، يقول العبد ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ يقول الله تعالى: حَمِدني عبدي. يقول العبد: ﴿الرَّحْمَنِ الرَّحِيمِ﴾ يقول الله تعالى: أثْنَى عليّ عبدي، يقول العبد: ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ يقول الله تعالى: مجّدني عبدي. يقول العبد: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥)﴾ فهذِه الآية بيني وبين عبدي، ولعبدي ما سأل، يقول العبد: ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (٦)﴾ إلى آخرها، فهؤلاء (٤) لعبدي، ولعبدي ما سأل\" (٥).\n_________\n(١) إمام دار الهجرة، رأس المتقنين وكبير المتثبتين.\n(٢) أبو شبل الحرقي، صدوق، ربما وهم.\n(٣) أبو السائب الأنصاري، المدني، مولى ابن زهرة. يقال: اسمه عبد الله بن السائب، ثقة، من الثالثة.\n\"تهذيب الكمال\" للمزي ٣٣/ ٣٣٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٤١، \"تقريب التهذيب\" لابن حجر (٨١٧٤).\n(٤) في (ت): فهذا.\n(٥) [٢١٧] الحكم على الإسناد:\nرجال إسناده ثقات، عدا عبد الله بن حامد، لم يذكر بجرح أو تعديل، ولكن تابعه أحمد بن يوسف، وهو ثقة. والحديث ثابت في \"صحيح مسلم\" وغيره من طريق مالك. والله أعلم. =","vol":"2","page":507},{"text":"سورة تعليم المسألة:\nلأن الله ﷿ علّم عباده فيها آداب السؤال، فبدأ بالثّناء، ثم بالدعاء، وذلك سبب الفلاح والنجاح (١).\n_________\n= التخريج:\nرواه البغوي في \"شرح السنة\" ٣/ ٤٧ (٥٧٨) من طريق أبي مصعب مطرف، عن مالك، به مثله.\nورواه مالك في \"الموطأ\" ١/ ٨٤ (٣٩) عن العلاء بن عبد الرحمن أنَّه سمع أبا السائب مولى هشام بن زهرة يقول: سمعت أبا هريرة يقول: سمعتُ رسول الله - ﷺ - يقول: \"من صلى صلاة لم يقرأ فيها بأم القرآن فهي خداج، هي خداج، هي خداج، غير تمام\" قال: فقلت: يا أبا هريرة، إني أحيانًا أكون وراء الإمام؟ قال: فغمز ذراعي، ثم قال: اقرأ بها في نفسك يا فارسي، فإني سمعت رسول الله - ﷺ - يقول: \"قال الله ﵎ قسمت الصلاة بيني وبين عبدي نصفين. . \" الحديث.\nومن طريق مالك رواه عبد الرزاق في \"المصنف\" ٢/ ١٢٨ (٢٧٦٨) وأبو عبيد في \"فضائل القرآن\" (ص ٢٢٣)، والبخاري في \"خلق أفعال العباد\" (ص ٢٧)، وفي \"جزء القراءة خلف الإمام\" (ص ٢١) (٤٠)، ومسلم كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة (٣٩٥)، وأبو داود كتاب الصلاة، باب من ترك القراءة في صلاته بفاتحة الكتاب (٨٢١)، وأحمد في \"المسند\" ٢/ ٤٦٠ (٩٩٣٢)، والنسائي ٢/ ١٠٥ كتاب الافتتاح، باب ترك قراءة بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ في فاتحة الكتاب، وفي \"فضائل القرآن\" (ص ٧٤) (٣٧)، وابن خزيمة في \"صحيحه\" ١/ ٢٥٢ (٥٠٢)، وأبو عوانة في \"مسنده\" ٢/ ١٣٩، والطحاوي في \"شرح معاني الآثار\" ١/ ٢١٥، وفي \"شرح مشكل الآثار\" ٢/ ٢٣، وأبو جعفر النحّاس في \"القطع والائتناف\" (ص ١٠١)، وابن حبان في \"صحيحه\" كما في \"الإحسان \" ٥/ ٨٤. (١٧٨٤)، والبيهقي في \"سننه\" ٢/ ٣٩، وفي \"شعب الإيمان \" ٥/ ٢٩٢ (٢١٤٦)، وفي \"القراءة خلف الإمام\" (ص ٣٥) (٤٩، ٥٥، ٥١، ٥٢).\n(١) انظر: \"مفاتيح الغيب\" للرازي ١/ ١٧٦، \"إرشاد العقل السليم\" لأبي السعود ١/ ٨.","vol":"2","page":508},{"text":"القول في وجوب قراءة هذِه السورة في الصلاة:\n[٢١٨] أخبرنا عبد الله بن حامد الأصبهاني (١) قال: أنا محمد بن جعفر المطيري (٢) قال: نا بشر بن مطر (٣) قال: نا سفيان (٤) قال: نا العلاء بن عبد الرحمن (٥)، عن أبيه (٦) أنَّه سمع أبا هريرة يَبلغُ به النبي - ﷺ - قال: \"من صلّى صلاة فلم يقرأ فيها بفاتحة الكتاب فهي خداج (٧) -ثلاث مرات- غير تمام\" (٨).\n_________\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو بكر الصيرفي، ثقة، مأمون.\n(٣) أبو أحمد الدقاق، ثقة.\n(٤) سفيان بن عيينة، ثقة، حافظ، إمام.\n(٥) أبو شبل الحرقي، صدوق، ربما وهم.\n(٦) عبد الرحمن بن يعقوب الحرقي، ثقة.\n(٧) قال ابن الأثير: الخِداج: النقصان. يُقال: خدجت الناقة: إذا ألقت ولدها قبل أوانه، وإن كان تام الخلق، وأخْدَجَتْهُ: إذا ولدتْهُ ناقص الخلق، وإن كان لتمام الحمل. وإنما قال: فهي خداج. والخداج مصدر على حذف المضاف، أي: ذات خداج، أو يكون قد وصفها بالمصدر نفسه مبالغة.\n\"النهاية في غريب الحديث والأثر\" ٢/ ١٢.\n(٨) [٢١٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف، لم يُذكر بجرح أو تعديل. وبقية رجاله ثقات، والحديث ثابت في \"صحيح مسلم\" وغيره، من طريق سفيان. وهو ثابت أيضًا من طرق أخرى عن العلاء كما سبق.\nالتخريج:\nرواه الحميدي في \"مسنده\" ٢/ ٤٣٠ (٩٧٣، ٩٧٤)، وأحمد في \"المسند\" ٢/ ٢٤١ (٧٢٩١)، ومسلم كتاب الصلاة، باب وجوب قراءة الفاتحة في كل =","vol":"2","page":509},{"text":"[٢١٩] وأخبرنا عبد الله بن حامد الوزان (١) قال: أنا مكّي بن عبدان (٢)، قال: نا عبد الرحمن بن بشر (٣)، قال: نا ابن عيينة (٤)، الزهري (٥)، عن محمود بن الربيع (٦)، عن عبادة بن الصامت قال: قال النبي - ﷺ -: \"لا صلاة لمن لم يقرأ بأمِّ القرآن فصاعدًا\" (٧).\n_________\n= ركعة (٣٩٥)، والنسائي في فضائل القرآن ٥/ ١١ (٨٠٠٩)، وأبو عوانة في \"مسنده\" ٢/ ١٤١، والبيهقي في \"السنن الكبرى\" ٢/ ٣٨، وفي \"الأسماء والصفات\" ١/ ١٣٤ (٨٥)، وفي \"القراءة خلف الإمام\" (٦٣، ٦٤، ٦٥) جميعهم من طريق سفيان، عن العلاء، عن أبيه، عن أبي هريرة، مرفوعًا، في سياق طويل أوله: \"قسمت الصلاة بيني وبين عبدي\". بمثل ما ورد في الحديث رقم (١٦٥) دون ذكر البسملة.\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو حاتم التميمي، المحدث، الثقة، المتقن.\n(٣) أبو محمد العبدي، ثقة.\n(٤) سفيان بن عيينة، ثقة، حافظ، إمام.\n(٥) ابن شهاب، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٦) صحابي صغير، وجُل روايته عن الصحابة.\n(٧) [٢١٩] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل. وبقية رجاله ثقات. وهو ثابت في الصحيحين وغيرهما كما سبق من طريق آخر عن ابن عيينة. والله أعلم.\nالتخريج:\nرواه الشافعي في \"مسنده\" (ص ٣٦) وابن أبي شيبة في \"المصنف\" ٢/ ٢٨١ (٣٦٣٥)، وأحمد في \"المسند\" ٥/ ٣١٤ (٢٢٦٧١)، والحميدي في \"مسنده\" ١/ ١٩١، والبخاري كتاب الأذان، باب وجوب القراءة للإمام والمأموم في الصلوات كلها (٧٥٦)، وفي \"القراءة خلف الإمام\" (٢، ٦)، وفي \"خلق أفعال =","vol":"2","page":510},{"text":"[٢٢٠] وأخبرنا عبد الله بن حامد قال: نا عبدوس بن حُسين قال: نا أبو حاتم الرازي، قال: نا قبيصة (١) قال: نا سفيان (٢)، عن جعفر\n_________\n= العباد\" (ص ١٠١)، ومسلم كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة (٣٩٤)، والترمذي أبواب الصلاة، باب ما جاء أنه لا صلاة إلا بفاتحة الكتاب (٢٤٧)، والنسائي كتاب الافتتاح، إيجاب قراءة فاتحة الكتاب في الصلاة ٢/ ١٣٨، وأبو داود كتاب الصلاة، باب من ترك القراءة في صلاته بفاتحة الكتاب (٨٢٢)، وابن ماجه كتاب إقامة الصلاة والسنة فيها، باب القراءة خلف الإمام (٨٣٨)، وابن الجارود في \"المنتقى\" (ص ٧٢) (١٨٥)، وابن خزيمة في \"صحيحه\" ١/ ٢٤٦ (٤٨٨)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٨١ (١٧٨٢)، وأبو عوانة في \"مسنده\" ٢/ ١٢٤، والطبراني في \"المعجم الصغير\" ١/ ٢١١، والدارقطني في \"سننه\" ١/ ٣٢١، والبيهقي في \"سننه\" ٢/ ٣٨، ١٦٤ كتاب الصلاة، باب تعيين القراءة بفاتحة الكتاب، وباب من قال: يقرأ خلف الإمام، وفي \"القراءة خلف الإمام\" (١٧، ١٩، ٢٠، ٢١)، والبغوي في \"شرح السنة\" ٣/ ٤٥ (٥٧٦) كتاب الصلاة، باب وجوب قراءة فاتحة الكتاب، كلهم من طريق سفيان بن عيينة به.\nورواه من طرق أخرى عن الزهري: عبد الرزاق في \"المصنف\" ٢/ ٩٣ (٢٦٢٣) كتاب الصلاة، باب قراءة أم القرآن، وأحمد ٥/ ٣٢١ (٢٢٧٤٣)، والدارمي في \"سننه\" (١٢٧٨) كتاب الصلاة، باب لا صلاة إلا بفاتحة الكتاب، والبخاري في \"القراءة خلف الإمام\" (٣، ٤، ٧)، وفي \"خلق أفعال العباد\" (ص ١٠٢)، ومسلم كتاب الصلاة، باب وجوب قراءة الفاتحة (٣٩٤)، والنسائي ٢/ ١٠٩، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٨٧، ٩٥، (١٧٨٦، ١٧٩٣)، وأبو عوانة في \"مسنده\" ٢/ ١٢٤، والدارقطني في \"سننه\" ١/ ٣٢١، والبيهقي في \"السنن الكبرى\" ٢/ ٦١، ١٦٤، ٣٧٤، ٣٧٥، وفي \"القراءة خلف الإمام\" (٢٢، ٢٣، ٢٤، ٢٥، ٢٦، ٢٧، ٣٠، ٣١، ٣٢).\n(١) قبيصة بن عتبة، صدوق، ربما خالف.\n(٢) الثوري، الإمام، الحجة.","vol":"2","page":511},{"text":"[أبي] (١) علي (٢) بياع الأنماط [عن أبي عثمان النهدي] (٣) عن أبي هريرة قال: أمرني رسول الله - ﷺ - أن أنادي أن لا صلاة إلاّ بقراءة فاتحة الكتاب (٤).\n_________\n(١) في جميع النسخ (بن) والتصحيح من مصادر الترجمة، ومصادر التخريج.\n(٢) جعفر بن ميمون التميمي، أبو علي، ويقال: أبو العوام، الأنماطي، بياع الأنماط. قال أحمد والنسائي: ليس بقوي. وقال ابن معين: ليس بذاك، وقال مرةً: صالح الحديث. وقال مرةً: ليس بثقة. وقال أبو حاتم: صالح. وقال البخاري: ليس بشيء. وقال ابن عدي: لم أر أحاديثه منكرة، وأرجو أنه لا بأس به، ويكتب حديثه في الضعفاء. وقال عبد الله بن أحمد عن أبيه: أخشى أن يكون ضعيفًا. وذكره يعقوب بن سفيان في باب من يرغب عن الرواية عنهم، وقال الحاكم في \"المستدرك\": هو من ثقات البصريين، وذكره ابن حبان وابن شاهين في \"الثقات\"، وقال ابن حجر: صدوق يخطئ، من السادسة.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٨٨، \"الضعفاء والمتروكين\" للنسائي (١١٠)، \"الكامل\" لابن عدي ٢/ ١٣٨، \"الثقات\" لابن حبان ٦/ ١٣٥، \"تاريخ أسماء الثقات\" لابن شاهين (١٦٣)، \"ميزان الاعتدال\" للذهبي ١/ ٤١٨، \"الكاشف\" للذهبي ١/ ٢٩٦، \"المغني في الضعفاء\" للذهبي ١/ ١٣٥، \"تهذيب التهذيب\" لابن حجر ١/ ٣١٣، \"تقريب التهذيب\" لابن حجر (٩٦٩).\n(٣) ما بين المعقوفين ساقط من جميع النسخ، وأثبت من مصادر التخريج.\nوأبو عثمان النَّهدي -بفتح النون وسكون الهاء- مشهور بكنيته، واسمه: عبد الرحمن بن ملّ -بلام ثقيلة والميم مثلثة- مخضرم، ثقة، عابد، مات سنة (٩٥ هـ) وقيل: بعدها، وعاش (١٣٠) سنة، وقيل أكثر. \"تهذيب التهذيب\" لابن حجر ٢/ ٥٥٥، \"تقريب التهذيب\" لابن حجر (٤٠٤٣).\n(٤) [٢٢٠] الحكم على الإسناد:\nفي إسناده جعفر بن ميمون، صدوق يخطئ. قال العقيلي في \"الضعفاء الكبير\" ١/ ١٩٠: في روايته عن أبي عثمان، عن أبي هريرة في الفاتحة لا يُتابع عليه. =","vol":"2","page":512},{"text":"[٢٢١] وأخبرنا عبد الله (١) قال: أنا أبو بكر أحمد بن إسحاق (٢) قال: أنا أبو المثنّى (٣) قال: نا مسدّد (٤) قال: نا عبد الوارث (٥)، عن\n_________\n= وأعلَّه ابن التركماني في \"الجوهر النقي\" ٢/ ٣٧٥ بالضعف والاضطراب. وصححه الحاكم. ومتنه ثابت من حديث عبادة بن الصامت المتفق عليه والذي تقدم قبله، وفي مواضع متعددة، والله أعلم.\nالتخريج:\nرواه البخاري في \"القراءة خلف الإمام\" (٥٢)، والبيهقي في \"السنن الكبرى\" ٢/ ٥٩، وفي \"القراءة خلف الإمام\" (٣٨، ٣٩، ٤٠) من طريق قبيصة، عن جعفر بن ميمون أبي علي، عن أبي عثمان، عن أبي هريرة به.\nورواه أحمد ٢/ ٤٢٨ (٩٥٢٩)، والبخاري في \"القراءة خلف الإمام\" (٨، ٦٤)، وأبو داود كتاب الصلاة، باب من ترك القراءة في صلاته بفاتحة الكتاب (٨٢٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٩٣ (١٧٩١)، وابن الجارود في \"المنتقى\" (ص ٧٢) (١٨٦)، والحاكم ١/ ٢٣٩، والدارقطني ١/ ٣٢١، والبيهقي في \"سننه\" ٢/ ٣٧٥، وفي \"القراءة خلف الإمام\" (٤١ - ٤٤)، والعقيلي في \"الضعفاء الكبير\" ١/ ١٩٠ (٢٣٦) من طرق أخرى عن جعفر بن ميمون به.\n(١) عبد الله ابن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو بكر الصبغي، لم يذكر بجرح أو تعديل.\n(٣) أبو المثنى معاذ بن المثنى بن معاذ بن معاذ بن نصر بن حسان العنبري. وثَّقه الخطيب البغدادي، وقال الذهبي: ثقة، متقن، توفي سنة (٢٨٨ هـ).\n\"تاريخ بغداد\" للخطيب ١٣/ ١٣٦، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٢٦.\n(٤) مسدَّد بن مسرهد بن مسربل بن مستورد الأسدي، البصري، أبو الحسن، ثقة، حافظ، يقال: إنَّه أول من صنَّف المسند بالبصرة، ويقال: اسمه عبد الملك بن عبد العزيز، ومسدّد لقب. توفي سنة (٢٢٨ هـ).\n\"تهذيب الكمال\" للمزي ٢٧/ ٤٤٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٧، \"تقريب التهذيب\" لابن حجر (٦٦٤٢).\n(٥) ابن سعيد، ثقة، ثبت.","vol":"2","page":513},{"text":"حنظلة السدوسي (١) قال: قلت لعكرمة (٢): إنّي ربّما قرأت في المغرب بـ ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ و﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾، وإنَّ ناسًا يعيبون ذلك عليّ. فقال: سبحان الله، اقرأ بهما، فإنهما من القرآن. ثم قال: حدثني ابن عباس - ﵁ - أنَّ النبي - ﷺ - خرج فصلّى ركعتين لم يقرأ فيهما إلا بفاتحة الكتاب، لم يزد على ذلك غيره (٣).\n_________\n(١) حنظلة بن عبد الله، وقيل: ابن عبيد، وقيل: ابن عبد الرحمن، وقيل: ابن أبي صفية السدوسي، أبو عبد الرحيم البصري، ضعيف، ضعَّفه الأئمة: يحيى بن سعيد، وأحمد، وابن معين، والنسائي، وابن حبان.\nوقال ابن حجر: ضعيف. وذكره في الطبقة الخامسة.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٤٠، \"الضعفاء والمتروكين\" للنسائي (١٦٤)، \"المجروحين\" لابن حبان ١/ ٢٦٦، \"تهذيب الكمال\" للمزي ٧/ ٤٤٧، \"تهذيب التهذيب\" لابن حجر ١/ ٥٠٥، \"تقريب التهذيب\" لابن حجر (١٥٩٢).\n(٢) الإمام، الثقة، الثبت.\n(٣) [٢٢١] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف حنظلة، وفيه من لم يذكر بجرح أو تعديل.\nولكن الحديث له شاهد متفق على صحته، يرويه عطاء، عن أبي هريرة - ﵁ - أنه قال: في كل صلاة قراءة، فما أسمَعَنا رسول الله - ﷺ - أسمعناكم، وما أخفى عنا أخفينا عنكم، وإنْ لم تزد على أم القرآن أجزأت، وإن زدت فهو خيرٌ. رواه البخاري كتاب الأذان، باب القراءة في الفجر (٧٧٢)، ومسلم كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة (٣٩٦).\nوبهذا الشاهد يكون حديث ابن عباس حسنًا أو صحيحًا، والله أعلم.\nالتخريج:\nرواه أحمد في \"مسنده\" ١/ ٢٨٢ (٢٥٥٠)، وابن خزيمة في \"صحيحه\" ١/ ٢٥٨ (٥١٣)، والبيهقي في \"السنن الكبرى\" ٢/ ٦١ من طريق عبد الوارث بن سعيد به نحوه. =","vol":"2","page":514},{"text":"[٢٢٢] وأخبرنا أبو القاسم الحبيبي (١) قال: نا أبو العباس الأصم (٢) قال: نا الربيع بن سليمان (٣)، أنا الشافعي (٤) قال: أنا سفيان (٥)، عن الزهري (٦)، عن محمود بن الربيع (٧)، عن عُبادة بن الصامت - ﵁ - أن رسول الله - ﷺ - قال: \"لا صلاة لمن لم يقرأ بفاتحة الكتاب\" (٨).\n_________\n= ورواه أحمد في \"مسنده\" ١/ ٢٤٣، وأبو يعلى في \"مسنده\" ٤/ ٤٣٤ (٢٥٦١)، والبزار كما في \"كشف الأستار\" (٤٩٠)، والبيهقي في \"السنن الكبرى\" ٢/ ٦٢ من طريق حنظلة السدوسي، عن شهر بن حوشب، عن ابن عباس أنَّ رسول الله - ﷺ - صلى ركعتين، قرأ فيهما بأم الكتاب لم يزد عليهما شيئًا. قال البزَّار: لا نعلم أحدًا رفعه غير ابن عباس، ولا عنه إلا شهر، ولا عنه إلا حنظلة، وشهر تكلّم فيه جماعة من أهل العلم، ولا نعلم أحدًا ترك حديثه.\nوذكره الهيثمي في \"مجمع الزوائد\" ٢/ ١١٥ وقال: رواه أحمد وأبو يعلى والطبراني في \"الكبير\"، والبزار، وفي إسناده حنظلة السدوسي ضعفه ابن معين وغيره، ووثقه ابن حبان، وذكره الهيثمي أيضًا ١/ ٢٤٣ من رواية شهر بن حوشب وقال: رواه أحمد، وفيه شهر بن حوشب، وفيه كلام، وقد وثّق.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) أبو العباس الأصم، ثقة.\n(٣) المرادي، ثقة.\n(٤) أبو عبد الله الإمام، المشهور.\n(٥) سفيان بن عيينة، ثقة، حافظ، إمام.\n(٦) ابن شهاب، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٧) صحابي صغير، وجُل روايته عن الصحابة.\n(٨) [٢٢٢] الحكم على الإسناد:\nفي إسناده شيخ المصنف، قيل: كذبه الحاكم. =","vol":"2","page":515},{"text":"واحتجّ من أجاز الصلاة بغيرها بقوله ﷿: ﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ﴾ (١).\nوبما:\n[٢٢٣] أخبرنا أبو محمد عبد الله بن حامد بن محمد الفقيه (٢) بقراءتي عليه قال: أنا أبو بكر أحمد بن إسحاق الفقيه (٣)، قال: أنا أبو المثنى (٤) قال: نا مسدّد (٥) قال: نا يحيى بن سعيد (٦) عن عبيد الله بن عمر (٧) قال:\n_________\n= وبقية رجاله ثقات، والحديث في الصحيحين.\nرواه البغوي في \"شرح السنة\" ٣/ ٤٥ (٥٧٦) كتاب الصلاة، باب وجوب قراءة فاتحة الكتاب عن عبد العزيز بن أحمد الخلال، نا أبو العباس الأصم. . الخ. وهو في \"المسند\" للشافعي (ص ٣٦)، وقد تقدم الحديث برقم (٢١٨) من طريق آخر عن سفيان. وهناك تمَّ تخريجه مفصلًا.\n(١) المزمِّل: (٢٠).\n(٢) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٣) أبو بكر الصبغي، لم يذكر بجرح أو تعديل.\n(٤) معاذ بن معاذ، ثقة، متقن.\n(٥) مسدد بن مسرهد، ثقة، متقن.\n(٦) يحيى بن سعيد بن فرُّوخ -بفتح الفاء وتشديد الراء المضمومة، وسكون الواو، ثم معجمة- التميمي، أبو سعيد القطان، البصري، ثقة، متقن، حافظ، إمام، قدوة، مات سنة (١٩٨ هـ)، وله (٧٨) سنة.\n\"تهذيب الكمال\" للمزي ٣١/ ٣٢٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٥٧، \"تقريب التهذيب\" لابن حجر (٧٦٠٧).\n(٧) عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب العُمري، المدني، أبو عثمان، ثقة، ثبت، توفي سنة بضع وأربعين ومائة.\n\"تهذيب التهذيب\" لابن حجر ٣/ ٢٢، \"تقريب التهذيب\" لابن حجر (٤٣٥٣).","vol":"2","page":516},{"text":"حدثني سعيد بن أبي سعيد (١)، عن أبيه (٢)، عن أبي هريرة أن رسول الله - ﷺ - دخل المسجد، فدخل رجل فصلّى، ثم جاء فسلّم على رسول الله - ﷺ -، فقال: \"ارجع فصلِّ، فإنك لم تصلِّ\". حتى فعل ذلك ثلاث مرات، فقال الرجل: والذي بعثك بالحق ما أُحسن غير هذا فعلّمني. قال: فقال: \"إذا قمت إلى الصلاة فكبّر، ثم اقرأ ما تيسر معك من القرآن، ثم اركع. . \" الحديث (٣).\n_________\n(١) سعيد بن أبي سعيد كيسان المقبري، أبو سعد المدني، ثقة، وذكر يعقوب بن شيبة والواقدي: أنه اختلط قبل موته بأربع سنين. قال الذهبي: ما أحسبه روى شيئًا في مدة اختلاطه، وكذلك لا يوجد له شيء منكر، مات سنة (١٢٠ هـ) وقيل قبلها. \"سير أعلام النبلاء\" للذهبي ٥/ ٢١٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٢، \"تقريب التهذيب\" لابن حجر (٢٣٣٤)، \"الكواكب النيرات في معرفة من أختلط من الرواة الثقات\" لابن الكيال (ص ٤٦٦).\n(٢) أبو سعيد كيسان المقبري، ثقة، ثبت.\n(٣) [٢٢٣] الحكم على الإسناد:\nإسناد المصنف فيه شيخه، وشيخ شيخه، لم يذكرا بجرح أو تعديل. وبقية رجاله ثقات.\nوهو ثابت في \"صحيح البخاري\" وغيره من طريق مسدد، والله أعلم.\nالتخريج:\nرواه البخاري كتاب الصلاة، باب أمر النبي - ﷺ - الذي لا يتم ركوعه بالإعادة (٧٩٣) من طريق مسدد به نحوه.\nورواه البخاري أيضًا كتاب الأذان، باب وجوب القراءة للإمام والمأموم في الصلوات كلها (٧٥٧)، ومسلم كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة (٣٩٧)، وأبو داود كتاب الصلاة، باب صلاة من لا يقيم صلبه في الركوع والسجود (٨٥٦)، والترمذي (٣٠٣) كتاب الصلاة، باب ما جاء في وصف =","vol":"2","page":517},{"text":"وهذِه اللفظة تحتمل أنّه أراد كلّ ما يقعُ (١) عليه اسم قرآن، ويُحتمل أنه أراد سورةً بعينها، فلما (٢) احتمل الوجهين (٣) نظرنا فوجدنا النبي - ﷺ - صلّى بفاتحة الكتاب، وأمر بها، وأبطل صلاة من تركها، (فصار هذا الخبر) (٤) مجملًا، والأخبار التي رويناها مفسَّرة (٥)، والمُجمل يُحمل على المفسَّر، وهذا كقوله تعالى: ﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ\n_________\n= = الصلاة، والنسائي كتاب الافتتاح، باب فرض التكبيرة الأولى ٢/ ١٢٥، أحمد في \"مسنده\" ٢/ ٤٣٧ (٩٦٣٥)، وأبو عوانة في \"مسنده\" ٢/ ١٠٣، والبيهقي في \"السنن الكبرى\" ٢/ ٣٧، ٦٢، ٣٧٢، كلهم من طريق يحيى بن سعيد القطان به. ورواه من طرق أخرى، عن عبيد الله بن عمر: البخاري كتاب الاستئذان، باب من ردَّ فقال: عليك السلام (٦٢٥١)، وفي كتاب الأيمان والنذور، باب إذا حنث ناسيًا في الإيمان (٦٦٦٧)، ومسلم كتاب الصلاة، باب وجوب قراءة الفاتحة في كل ركعة (٣٩٧)، والترمذي كتاب الاستئذان، باب ما جاء كيف رد السلام (٢٦٩٢)، وابن ماجه كتاب إقامة الصلاة والسنة فيها، باب إتمام الصلاة (١٠٦٠)، والبيهقي في \"السنن الكبرى\" ٢/ ١٥، ٣٧٢.\nقال الترمذي: هذا حديث حسن صحيح. وقد روى ابن نمير هذا الحديث عن عبيد الله بن عمر، عن سعيد المقبري، عن أبي هريرة، ولم يذكر فيه: عن أبيه عن أبي هريرة. ورواية يحيى بن سعيد، عن عبيد الله بن عمر أصح، وسعيد المقبري قد سمع من أبي هريرة، وروى عن أبيه عن أبي هريرة.\nورواية ابن نمير رواها البخاري كتاب الاستئذان، باب من رد فقال عليك السلام (٦٢٥١)، ومسلم كتاب الصلاة، باب وجوب قراءة الفاتحة (٣٩٧) وغيرهما.\n(١) في (ت): وقع.\n(٢) في (ن)، (ش): فإذا.\n(٣) في (ن)، (ش): الوجهان.\n(٤) في (ن): فهذا الحديث صار.\n(٥) في (ت): تفسِّره.","vol":"2","page":518},{"text":"إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ (١)، وقوله تعالى: ﴿فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ ثم لم يجز إطلاقه (٢) بل بيّنها رسول الله - ﷺ - بالصفة: ألا يكون أعور، ولا أعرج ولا معيوبًا (٣). فكذلك أراد بقوله ﷿ وقول رسوله - ﷺ - (مع قوله) (٤): \"ما تيسّر\" بالصفة التي بيّنها أنْ\n_________\n(١) البقرة: ١٩٦.\n(٢) في (ش)، (ت): بإطلاقه.\n(٣) عن عبيد بن فيروز قال: سألتُ البراء - ﵁ - فقلت حدِّثني ما نهى عنه رسول الله - ﷺ - أو ما كان يكره من الأضاحي. فقال: قام فينا رسول الله - ﷺ - ويدي أقصر من يده، فقال: \"أربع لا يَجُزْنَ: العوراء البيِّن عورُها، والمريضةُ البيِّن مرضُها، والعرجاء البيِّن ضلعها، والكسيرة التي لا تُنقي\".\nقال: قلت: أكره أن يكون في السنِّ نقصٌ أو في الأذن أو في القرن. قال: ما كرهت فدعه ولا تحرِّمه على أحد.\nرواه الطيالسي في \"مسنده\" (ص ١٠١) (٧٨٥) وأحمد في \"مسنده\" ٤/ ٢٨٤، ٢٨٩، ٣٠٠، ٣٠١ (١٨٥١٠، ١٨٥٤٢، ١٨٦٦٧، ١٨٦٧٥) والدارمي في \"سننه\" (١٩٩٣) كتاب الأضاحي، باب ما لا يجوز من الأضاحي، وأبو داود كتاب الضحايا، باب ما يُكره من الضحايا (٢٨٠٢)، والترمذي كتاب الأضاحي، باب ما لا يجوز من الأضاحي (١٤٩٧)، والنسائي كتاب الضحايا، باب ما نهي عنه من الأضاحي ٧/ ٢١٤ - ٢١٥، وابن ماجه كتاب الأضاحي، باب ما يكره أن يُضحَّى به (٣١٤٤)، وابن خزيمة في \"صحيحه\" ٤/ ٢٩٢ رقم (٢٩١٢) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٢٤٠ (٥٩١٩، ٥٩٢١، ٥٩٢٢) وابن الجارود في \"المنتقى\" (٤٨١) والحاكم في \"المستدرك\" ١/ ٤٦٧ والبيهقي في \"السنن الكبرى\" ٥/ ٢٤٢، ٩/ ٢٧٤.\nقال الترمذي: حديث حسن صحيح. وقال الحاكم: هذا حديث صحيح ولم يخرجاه، ووافقه الذهبي.\n(٤) ساقطة من (ش)، (ن).","vol":"2","page":519},{"text":"يكون سورة الحمد إذا أحسنها وقدّرها، وإذا لم يُحسنها فبالعلّة التي أوجبوا (١) قراءة آية تامّة مع قوله \"ما تيسر\" أو جبنا (٢) قراءة الفاتحة، وبالله التوفيق (٣).\nذكر وجوب قراءتها على المأموم كوجوبها على الإمام واختلاف (٤) الفقهاء فيه:\nفقال مالك بن أنس: يجب عليه (٥) قراءتها إذا خافَتَ الإمام، فأما إذا جهر الإمام فليس عليه (٦).\nوبه قال الشافعي ﵀ في القديم (٧).\n_________\n(١) في (ت) زيادة: بها.\n(٢) في (ت) زيادة: بها.\n(٣) انظر: \"أحكام القرآن\" للجصاص ١/ ١٩.\n(٤) في (ت): واختلف.\nوهذِه المسألة من أهم مسائل الخلاف بين العلماء رحمهم الله تعالى، وقد ألفوا فيها كتبًا مستقلة منها:\n\"خير الكلام في القراءة خلف الإمام\": للإمام البخاري. و\"القراءة خلف الإمام\": للبيهقي.\nوللعلماء في هذِه المسألة ثلاثة أقوال ذكرها المصنِّف كما سيأتي.\n(٥) ساقطة من (ت).\n(٦) \"الموطأ\" للإمام مالك ١/ ٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٠٢.\nوهو قول الإمام أحمد وأكثر أصحابه، كما في \"المغني\" لابن قدامة ١/ ٥٦٢.\n(٧) \"أحكام القرآن\" للشافعي ١/ ٧٧، جَمْعُ البيهقي، \"القراءة خلف الإمام\" للبيهقي (ص ١٠٧)، \"المجموع\" للنووي ٣/ ٣٢٦.","vol":"2","page":520},{"text":"وقال في الجديد: يلزمه القراءة أسرّ الإمام أو جهر (١).\nوقال أبو حنيفة وأصحابه ﵏: لا يلزمه القراءة خافت أو جهر (٢).\nواتفق المسلمون على جواز صلاته إذا قرأ خلف الإمام.\nوالدليل على وجوب القراءة على المأموم كوجوبها على الإمام ما:\n[٢٢٤] أخبرنا أبو محمد عبد الله بن حامد الفقيه (٣) قال: أخبرنا مكيّ بن عبدان (٤) قال: حدثنا أبو الأزهر (٥) قال: نا يعقوب بن إبراهيم ابن سعد (٦) قال: حدثنا أبي (٧) عن [ابن] (٨) إسحاق قال: حدثني\n_________\n(١) \"المجموع\" للنووي ٣/ ٣٢١. وهو قول الشافعي وأكثر أصحابه. وهذا القول هو الذي رجَّحه المصنف ونصَره، وساق الأدلة عليه، وردَّ على من خالفه، وهو الذي تعضده الأدلة التي ساقها المصنف، والله أعلم.\n(٢) \"شرح فتح القدير على الهداية\" لابن الهُمام ١/ ٣٣٨. وتراجع هذِه المسألة بتوسع في كتابي البخاري والبيهقي الآنف ذكرهما.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ثقة.\n(٥) أحمد بن الأزهر، صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٦) يعقوب بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهري، أبو يوسف المدني، نزيل بغداد، ثقة، فاضل، توفي سنة (٢٠٨ هـ).\n\"تهذيب التهذيب\" لابن حجر ٤/ ٤٣٩، \"تقريب التهذيب\" لابن حجر (٧٨٦٥).\n(٧) إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف الزهري، أبو إسحاق المدني، نزيل بغداد، ثقة حجة. توفي سنة (١٨٥ هـ).\n\"تقريب التهذيب\" لابن حجر (١٧٩)، \"تهذيب التهذيب\" لابن حجر ١/ ٦٦.\n(٨) في جميع النسخ: أبي، والمثبت هو الصواب كما في الطريق الثاني، ومصادر التخريج وهو صدوق، يدلس.","vol":"2","page":521},{"text":"مكحول (١) (٢) ح.\n[٢٢٥] وأخبرنا عبد الله (٣) قال: حدثنا أحمد (٤) ابن إسماعيل (٥) قال: نا سهل بن عمّار (٦)،\n_________\n(١) مكحول الشامي، أبو عبد الله، ويقال: أبو أيوب، ويقال: أبو مسلم، الفقيه الدمشقي، تابعي، ثقة، فقيه كثير الإرسال مشهور، وذكر الذهبي أنه كان يدلس، وذكره ابن حجر ضمن الطبقة الثالثة من المدلسين، وتحتوي على من أكثر من التدليس، فلم يحتج الأئمة من أحاديثهم إلا بما صرحوا فيه بالسماع، ومنهم من ردَّ حديثهم مطلقًا، ومنهم من قبلها، توفي مكحول سنة بضع عشرة ومائة.\n\"ميزان الاعتدال\" للذهبي ٤/ ٧٧، \"تهذيب التهذيب\" لابن حجر ٤/ ١٤٨، \"تقريب التهذيب\" لابن حجر (٦٩٢٣)، \"تعريف أهل التقديس\" لابن حجر (١٠٨).\n(٢) [٢٢٤] الحكم على الإسناد:\nإسناده حسن فيما بعد شيخ المصنف، إذ لم يذكر بجرح أو تعديل، وانظر تخريج الطريق الثاني.\n(٣) عبد الله بن حامد، لم يذكر بجرح أو تعديل.\n(٤) في (س): سهل، والمثبت من النسخ الأخرى.\n(٥) (٢٩).\n(٦) سهل بن عمار، أبو يحيى العتكي النيسابوري الحنفي، شيخ أهل الرأي بخراسان، وقاضي هراة.\nقال الحاكم: مختلف في عدالته. ونقل الذهبي عن ابن الأخرم أنَّه قال: كنا نختلف إلى إبراهيم بن عبد الله السعدي، وسهل بن عمار مطروح في سكته، فلا نتقدم إليه. وعن إبراهيم السعدي أنَّه اتهم سهلًا. وقال الحاكم: قلت لمحمد بن صالح بن هانئ: لم لم تكتب عن سهل؟ قال: كانوا يمنعون من السماع منه. وقال الذهبي: متهم، قيل: كذبه الحاكم، توفي سنة (٢٦٧ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٣/ ٣٢، \"ميزان الاعتدال\" للذهبي ٢/ ٢٤٠، \"لسان الميزان\" لابن حجر ٣/ ١٢١.","vol":"2","page":522},{"text":"قال: نا يزيد بن هارون (١) قال: أنا محمد بن إسحاق (٢)، عن مكحول (٣)، عن محمود بن الربيع (٤)، عن عبادة بن الصامت (٥) قال: صلّى بنا رسول الله - ﷺ - صلاةَ الصُّبح، فثقلت عليه القراءة، فلمّا انصرف رسول الله - ﷺ - من صلاته أقبل علينا بوجهه فقال: \"إني لأراكم تقرءون خلفي\". قلنا: أجل والله يا رسول الله هذا. قال: \"فلا تفعلوا إلا بأمّ القرآن، فإنه لا صلاة لمن لم يقرأ بها\" (٦).\n_________\n(١) ثقة، متقن، عابد.\n(٢) صدوق، يدلس.\n(٣) ثقة، فقيه، كثير الإرسال.\n(٤) صحابي.\n(٥) صحابي.\n(٦) [٢٢٥] الحكم على الإسناد:\nضعيف جدًّا، وعلته سهل بن عمار، فهو متَّهم، وقيل: كذبه الحاكم. وفيه أيضًا أحمد بن عبد الرحمن، لم يذكر بجرح أو تعديل. ولكنه ورد من طريق آخر عن يزيد بن هارون، كما سيأتي في التخريج.\nوالحديث صححه -من طريق ابن إسحاق- ابن خزيمة، وابن حبان، والدراقطني، والحاكم كما سبق.\nوهو ثابت في الصحيحين وغيرهما من طرق أخرى عن محمود بن الربيع، عن عبادة مرفوعًا كما سبق تفصيله، والله تعالى أعلم.\nالتخريج:\nرواه أحمد في \"مسنده\" ٥/ ٣٢٢ (٢٢٧٤٥)، والبيهقي في \"سننه\" ٢/ ١٦٤، وفي \"القراءة خلف الإمام\" (١١٣، ١١٤)، من طريق يعقوب بن إبراهيم به نحوه. ومن طريق الإمام أحمد رواه ابن حجر في \"نتائج الأفكار\" ١/ ٤٣٣، وقد صرح ابن إسحاق بالتحديث عن مكحول عند البيهقي، قال البيهمي: وهذا إسناد صحيح، ذكر فيه سماع محمد بن إسحاق من مكحول. =","vol":"2","page":523},{"text":"وهو قول عمر، وعثمان، وعلي، وابن عباس، وجابر، وابن مسعود، وعمران بن حصين (١)، وزيد بن ثابت، وأبي سعيد الخدري، وعبادة بن الصامت، وهشام بن عامر (٢)، ومعاذ بن جبل،\n_________\n= ورواه أحمد في \"مسنده\" ٥/ ٣١٦ (٢٢٦٩٤)، والطحاوي في \"شرح معاني الآثار\" ١/ ٢١٥ كتاب الصلاة، باب القراءة خلف الإمام، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٩٦ (١٧٩٢)، والبيهقي في \"القراءة خلف الإمام\" (١٠٩، ١١١) من طريق يزيد بن هارون به.\nورواه من طرق أخرى عن ابن إسحاق: ابن أبي شيبة في \"المصنف\" ٢/ ٣٠٥ (٣٧٧٣) كتاب الصلوات، باب من رخص في القراءة خلف الإمام، وأحمد ٥/ ٣١٣، والبخاري في \"القراءة خلف الإمام\" (٣٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٨٥، ١٥٦ (١٧٨٥، ١٨٤٨)، وابن الجارود في \"المنتقى\" (٣٢١) باب القراءة وراء الإمام، والحاكم في \"المستدرك\" ١/ ٢٣٨ كتاب الصلاة، والدارقطني في \"سننه\" ١/ ٣١٨ كتاب الصلاة، باب وجوب قراءة أم الكتاب في الصلاة وخلف الإمام، والبيهقي في \"السنن الكبرى\" ٢/ ١٦٤، وفي \"القراءة خلف الإمام\" (١٠٨، ١١٠، ١١٢)، وابن حجر في \"نتائج الأفكار\" ١/ ٤٣٢. وصححه الحاكم، وسكت عنه الذهبي، وكذا صححه ابن حبان وابن خزيمة، وحسنه الدارقطني.\nورواه الحاكم في \"المستدرك\" ١/ ٢٣٨، والبيهقي في \"القراءة\" (١١٦، ١١٧، ١١٨) من طريق عبد الله بن عمرو بن الحارث، عن محمود بن الربيع. قال الحاكم: هذا متابع لمكحول في روايته عن محمود بن الربيع، وهو عزيز. .\n(١) عمران بن حُصين بن عبيد بن خلف الخزاعي، الكعبي، أبو نجيد، أسلم عام خيبر، وكان من فضلاء الصحابة وفقهائهم، سكن البصرة، ومات بها سنة (٥٢ هـ) في خلافة معاوية.\n\"الاستيعاب\" لابن عبد البر ٣/ ٢٨٤، \"الإصابة\" لابن حجر ٤/ ٥٨٤.\n(٢) هشام بن عامر بن أمية الأنصاري، كان يسمى في الجاهلية شهابًا، فغيَّر رسول الله =","vol":"2","page":524},{"text":"وأبيّ بن كعب، وعبد الله بن عمر، وأبي الدرداء، وعائشة، وأبي هريرة، وجماعة كثيرة من التابعين وأئمة المسلمين، رُوي عنهم جميعًا أنهم رأوا القراءة خلف الإمام واجبة (١).\nووجه القول القديم (٢) ما روى سفيان، عن عاصم بن أبي النجود (٣)، عن ذكوان (٤) عن أبي هريرة وعائشة أنهما كانا يأمران بالقراءة وراءَ الإمام إذا لم يجهر (٥).\n_________\n= - ﷺ - اسمه، فسماه هشامًا، واستشهد أبوه عامر يوم أحد، وسكن هشام البصرة، ومات بها.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٠٢، \"أسد الغابة\" لابن الأثير ٥/ ٣٧٧.\n(١) انظر: \"القراءة خلف الإمام\" للبخاري (ص ١٢) وما بعدها، \"القراءة خلف الإمام\" للبيهقي (ص ٩٠) وما بعدها.\n(٢) أي قول الشافعي والذي ذكره المصنف في بداية المبحث، وهو وجوب قراءة الفاتحة على المأموم إذا خافت -أي: أسر- الإمام بالقراءة، فأما إذا جهر الإمام فلا قراءة عليه.\n(٣) صدوق له أوهام.\n(٤) أبو صالح السمان الزيات المدني، ثقة، ثبت، مات سنة (١٠١ هـ).\n\"تهذيب الكمال\" للمزي ٨/ ٥١٣، \"تقريب التهذيب\" لابن حجر (١٨٥٠).\n(٥) الحكم على الإسناد:\nإسناده حسن فيه عاصم بن أبي النجود، صدوق.\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ١/ ١٧١ قال: أخبرنا أبو عبد الله الحافظ، حدثني أبو يحيى السمرقندي مشافهةً أنّ محمد بن نصر حدثهم، ثنا محمد بن يحيى، ثنا محمد بن يوسف، ثنا سفيان، عن عاصم. . الخ.","vol":"2","page":525},{"text":"واحتج أبو حنيفة وأصحابه (١)، بما:\n[٢٢٦] أخبرنا أبو محمد عبد الله بن حامد الفقيه (٢) بقراءتي عليه، قال: أنا أبو بكر أحمد بن إسحاق الفقيه (٣) قال: أنا محمد بن عثمان ابن أبي شيبة (٤) قال: نا الوليد بن حمّاد اللؤلؤي (٥) قال: نا الحسن بن\n_________\n(١) أي: على قولهم السابق: لا يَلزم المأموم قراءة الفاتحة، خافت الإمام أو جهر.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) محمد بن عثمان بن أبي شيبة، أبو جعفر العبسي الكوفي، جمع وصنف، وله تاريخ كبير. وله كتاب \"فضائل القرآن\".\nقال صالح جزرة: ثقة. وقال ابن عدي: لم أر له حديثًا منكرًا فأذكره.\nوقال مسلمة بن قاسم: لا بأس به، كتب الناس عنه، ولا أعلم أحدًا تركه. وذكره ابن حبان في \"الثقات\". وعن عبدان قال: لا بأس به. وقال الخطيب البغدادي: له تاريِخ كبير، وله معرفة وفهم.\nوكذَّبه عبد الله بن أحمد بن حنبل، وجعفر الطيالسي، وعبد الله بن إبراهيم بن قتيبة، وجعفر بن هذيل، ومحمد بن أحمد العدوي.\nوقال عبد الرحمن بن خراش: كان يضع الحديث. وقال الدارقطني: إنه أخذ كتاب غير محدِّث. وقال أبو بكر البرقاني: لم أزل أسمع الشيوخ يذكرون أنه مقدوح فيه.\nتوفي سنة (٢٩٧ هـ) وقد قارب (٩٠) سنة.\n\"الكامل\" لابن عدي ٦/ ٢٩٥، \"تاريخ بغداد\" للخطيب ٣/ ٤٢، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢١، \"ميزان الاعتدال\" للذهبي ٣/ ٦٤٢، \"لسان الميزان\" لابن حجر ٥/ ٢٨٠، \"طبقات المفسرين\" للداودي ٢/ ١٩٢.\n(٥) الوليد بن حماد اللؤلؤي، سيأتي قريبًا قول المصنف عنه، لا يُدرى من هو.\nوذكره ابن حجر في \"لسان الميزان\" ٦/ ٢٢١ وقال: عن الحسن بن زياد، وعنه محمد بن عثمان بن أبي شيبة، قال أبو إسحاق الثعلبي في أواخر تفسير الفاتحة: لا يدرى من هو. قلت: وقد ذكره ابن حبان في \"الثقات\". ٩/ ٢٢٦.","vol":"2","page":526},{"text":"زياد اللؤلؤي (١) قال: نا أبو حنيفة (٢)، عن أبي الحسن (٣) عن عبد الله ابن شدّاد بن الهاد (٤) عن جابر بن عبد الله (٥) قال: قال رسول الله - ﷺ -: \"من صلّى خلف إمام (٦) كانت (٧) قراءة الإمام له قراءة\".\n_________\n(١) أبو علي الحسن بن زياد الأنصاري، مولاهم، الكوفي، اللؤلؤي، صاحب أبي حنيفة، كان رأسًا في الفقه. نزل بغداد، وصنَّف، وتصدر للفقه.\nكذَّبه ابن معين، وابن نمير، وأبو داود، ويعقوب بن سفيان، والعقيلي، والساجي. وقال ابن المديني: لا يكتب حديثه. وقال النسائي وأبو حاتم: ليس بثقة ولا مأمون. وقال الدارقطني: ضعيف متروك. توفي سنة (٢٠٤ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١١٤، \"الضعفاء والمتروكين\" للنسائي (١٥٦)، \"الضعفاء والمتروكين\" للدارقطني (١٨٧)، \"الضعفاء الكبير\" للعقيلي ١/ ٢٢٧، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٥، \"تاريخ بغداد\" للخطيب ٧/ ٣١٤، \"سير أعلام النبلاء\" للذهبي ٩/ ٥٤٣، \"ميزان الاعتدال\" للذهبي ١/ ٤٩١، \"غاية النهاية\" لابن الجزري ١/ ٢١٣، \"لسان الميزان\" لابن حجر ٢/ ٢٠٨.\n(٢) الإمام، الفقيه.\n(٣) أبو الحسن موسى بن أبي عائشة الهمداني -بسكون الميم- مولاهم، أبو الحسن الكوفي، ثقة عابد، من الخامسة، وكان يرسل.\n\"تقريب التهذيب\" لابن حجر (٧٠٢٩)، \"تهذيب التهذيب\" لابن حجر ٤/ ٥١١.\n(٤) عبد الله بن شداد بن الهاد الليثي، أبو الوليد المدني، ثم الكوفي. ولد على عهد النبي - ﷺ - ولم يسمع منه شيئًا كما قال الإمام أحمد، وهو من كبار التابعين وثقاتهم، وكان معدودًا في الفقهاء، مات بالكوفة مقتولًا سنة (٨١ هـ) وقيل بعدها. \"الاستيعاب\" لابن عبد البر ٣/ ٥٨، \"سير أعلام النبلاء\" للذهبي ٣/ ٤٨٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٥٢، \"تقريب التهذيب\" لابن حجر (٣٤٠٣).\n(٥) صحابي.\n(٦) في (ت)، (ش): الإمام.\n(٧) في النسخ الأخرى: فإن. =","vol":"2","page":527},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= [٢٢٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا. فيه محمد بن عثمان بن أبي شيبة، مختلف فيه، مشاه بعضهم، وكذَّبه آخرون.\nوالوليد اللؤلؤي جهَّله المصنف، وذكره ابن حبان في \"الثقات\".\nوالحسن بن اللؤلؤي كذَّبه ابن معين وغيره، وقال الدارقطني: متروك.\nوالحديث ورد مرسلًا، موصولًا.\nفأما المرسل، فثابت من طريق آخر عن موسى بن أبي عائشة، عن ابن شداد، عن ابن أبي شيبة -كما سيأتي- وصوَّب الدراقطني وابن عدي المرسل.\nوأما الموصول، فضعفه الدراقطني وابن عدي، ولكنه جاء من طريق آخر عن ابن منيع -كما سبق- وصححه البوصيري.\nوالحاصل أنَّ الحديث له طرق أخرى، كما سيأتي، وهو بمجموعها يكون ثابتًا -إن شاء الله- والله أعلم.\nالتخريج:\nرواه أبو حنيفة في \"مسنده\" قال: حدثنا أبو الحسن موسى بن أبي عائشة، عن عبد الله بن شداد بن الهاد، عن جابر بن عبد الله مرفوعًا. \"المسند مع شرح القاري\" (ص ٣٠٧).\nورواه -موصولًا كذلك- الطحاوي في \"شرح معاني الآثار\" ١/ ٢١٧ كتاب الصلاة، باب القراءة خلف الإمام، وابن عدي في \"الكامل\" ٧/ ١٠، والدارقطني في \"سننه\" ١/ ٣٢٣، ٣٢٤، ٣٢٥ كتاب الصلاة، باب ذكر قوله - ﷺ -: \"من كان له إمام فقراءة الإمام له قراءة\"، والبيهقي في \"السنن الكبرى\" ٢/ ١٥٩ كتاب الصلاة، باب من قال: لا يقرأ خلف الإمام على الإطلاق. والخطيب في \"تاريخ بغداد\" ١٠/ ٣٤٠ (٥٤٧٨) من طرق عن أبي حنيفة به.\nوله طريق آخر عن عبد الله بن شداد، وهو طريق الحسن بن عمارة، عن موسى بن أبي عائشة به، رواه الدارقطني -الموضع السابق- وابن عدي في \"الكامل\" ٢/ ٢٩٢. وقال الدراقطني: الحسن بن عمارة متروك الحديث. =","vol":"2","page":528},{"text":"[٢٢٧] وبما (١) أخبرنا عبد الله بن حامد (٢) قال: أنا أبو بكر أحمد\n_________\n= وقال أيضًا: لم يسنده عن موسى بن أبي عائشة غير أبي حنيفة والحسن بن عمارة، وهما ضعيفان.\nوقال ابن عدي: لم يوصله فزاد في إسناده جابرًا غير الحسن بن عمارة وأبو حنيفة، وهو بأبي حنيفة أشهر منه من الحسن بن عمارة، وقد روى هذا الحديث عن موسى بن أبي عائشة غيرهما فأرسلوه، مثل جرير وابن عيينة وأبي الأحوص والثوري وزائدة ووهب وأبي عوانة وابن أبي ليلى وشريك وقيس وغيرهم، عن موسى بن أبي عائشة، عن عبد الله بن شداد مرفوعًا مرسلًا. وذكر نحوه الدارقطني وقال: وهو الصواب يعني: المرسل.\nهذا وقد تُعقِّب قول الدارقطني المتقدم بأنه لم يسنده غير أبي حنيفة وابن عمارة، بما رواه أحمد بن منيع في \"مسنده\": أخبرنا إسحاق الأزرق، حدثنا سفيان وشريك، عن موسى بن أبي عائشة، عن عبد الله بن شداد، عن جابر مرفوعًا به. قال البوصيري في \"مختصر إتحاف الخيرة المهرة\" ٢/ ٤٣٤: رواه أحمد بن منيع مرفوعًا بسند صحيح على شرط الشيخين، ومرسلًا بسند رجاله ثقات.\nوانظر \"إرواء الغليل\" للألباني ٢/ ٢٧٢ حيث أعلَّ إسناد ابن منيع بأنه وهم، لأن ابن عدي والدارقطني والبيهقي ذكروا أن سفيان الثوري وشريكًا روياه مرسلًا دون ذكر جابر. وذكر أن الوهم قد يكون من إسحاق الأزرق، فإنه -وإن كان ثقة- إلا أن ابن سعد قال فيه: ربما غلط.\nوللحديث إسناد مرسل صحيح، رواه ابن أبي شيبة في \"المصنف\" ٢/ ٣٠٩ (٣٧٩٦)، كتاب الصلوات، باب من كره القراءة خلف الإمام.\nقال ابن أبي شيبة: نا شريك وجرير، عن موسى بن أبي عائشة، عن عبد الله بن شداد قال: قال رسول الله - ﷺ -، فذكره مرسلًا لم يذكر جابرًا.\nوللحديث طريق آخر عن جابر سيأتي في الحديث التالي، وله شواهد كثيرة سأذكرها -إن شاء الله- هناك.\n(١) ساقطة من النسخ الأخرى، وهو المثبت من (س).\n(٢) لم يذكر بجرح أو تعديل.","vol":"2","page":529},{"text":"بن إسحاق (١) قال: أنا محمد بن أيوب (٢) قال: أنا أحمد بن يونس (٣) قال: نا الحسن بن صالح (٤)، عن جابر الجعفي (٥)،\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) الحافظ، المحدث، الثقة.\n(٣) أحمد بن عبد الله بن يونس بن عبد الله بن قيس الكوفي، التميمي، اليربوعي يُنسب إلى جده تخفيفًا، ثقة، حافظ، توفي سنة (٢٢٧ هـ).\n\"تهذيب الكمال\" للمزي ١/ ٣٧٥، \"تهذيب التهذيب\" لابن حجر ١/ ٣٢، \"تقريب التهذيب\" لابن حجر (٦٣).\n(٤) ثقة، فقيه، عابد، رمي بالتشيع.\n(٥) جابر بن يزيد بن الحارث بن عبد يغوث الجعفي، أبو عبد الله، ويقال: أبو يزيد الكوفي، كذَّبه سعيد بن جبير، وأيوب، وأبو حنيفة، وليث بن أبي سليم، وزائدة، وسفيان بن عيينة، وابن معين، والجوزجاني.\nوقال النسائي وغيره: متروك. وقال أبو أحمد الحاكم: ذاهب الحديث، وقال ابن عدي: احتمله الناس، وعامة ما قذفوه به أنَّه كان يؤمن بالرجعة، وهو مع هذا إلى الضعف أقرب منه إلى الصدق.\nوقال زائدة: جابر الجعفي رافضي يشتم أصحاب النبي - ﷺ -\nوقال ابن سعد: كان يدلس، وكان ضعيفًا جدًّا في رأيه وروايته.\nوقال العجلي: كان ضعيفًا يغلو في التشيع، وكان يدلس.\nوقال ابن حبان: كان سبئيًّا من أصحاب عبد الله بن سبأ، وكان يقول: إنَّ عليًّا يرجع إلى الدنيا. فإن احتجَّ محتجّ بأن شعبة والثوري رويا عنه، قلنا: الثوري ليس من مذهبه ترك الرواية عن الضعفاء، وأما شعبة وغيره فرأوا عنده أشياء لم يصبروا عنها وكتبوها ليعرفوها، فربما ذكر أحدهم عنه الشيء بعد الشيء على جهة التعجب.\nوقال عنه الذهبي: من أكابر علماء الشيعة، وثقه شعبة، فشذ، وتركه الحفاظ، وقال ابن حجر: ضعيف، رافضي. توفي سنة (١٢٧ هـ)، وقيل: سنة (١٣٢ هـ). =","vol":"2","page":530},{"text":"عن أبي الزبير (١) عن جابر (٢) عن النبي - ﷺ - قال: \"من كان له\n_________\n= \"الطبقات الكبرى\" لابن سعد ٦/ ٣٤٥، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٧٦، \"تاريخ يحيى بن معين\" رواية الدارمي (٢١٨)، \"الضعفاء والمتروكين\" للنسائي (٢٨٧)، \"المجروحين\" لابن حبان ١/ ٢٠٨، الكامل ٢/ ١١٣، \"تهذيب الكمال\" للمزي ٤/ ٤٦٥، \"الكاشف\" للذهبي ١/ ٢٨٨، \"ميزان الاعتدال\" للذهبي ١/ ٣٧٩، \"تهذيب التهذيب\" لابن حجر ١/ ٢٨٣، \"تقريب التهذيب\" لابن حجر (٨٨٦).\n(١) أبو الزبير محمد بن تدرس -بفتح المثنَّاة وسكون الدال المهملة وضم الراء- الأسدي، مولاهم، المكي. صدوق، يدلس: وثَّقه ابن معين، والنسائي، وابن المديني، وابن سعد. وضعَّفه أيوب، وابن عيينة، وشعبة. وقال أحمد: ليس به بأس. وقال يعقوب بن شيبة: ثقة، صدوق، وإلى الضعف ما هو. وقال أبو حاتم: يكتب حديثه، ولا يحتج به. وقال الساجي: صدوق حجة في الأحكام. وقال ابن عدي: هو في نفسه ثقة، إلا أنه روى عن بعض الضعفاء، فيكون ذلك من جهة الضعيف، وذكره ابن حبان في \"الثقات\". وقال الذهبي في \"الكاشف\": حافظ، ثقة، وكان مدلسًا واسع العلم. وقال في \"ميزان الاعتدال\" وهو من أئمة العلم، اعتمده مسلم، وروى له البخاري متابعة، وقال في \"سير أعلام النبلاء\": الإمام، الحافظ، الصدوق. وقال ابن حجر: صدوق، إلا أنه يدلس. وقال أيضًا مشهور بالتدليس، وذكره ضمن الطبقة الثالثة من طبقات المدلسين، وتحتوي على من أكثر من التدليس، فلم يحتج الأئمة من أحاديثهم إلا بما صرحوا فيه بالسماع، ومنهم من رد حديثهم مطلقًا، ومنهم من قبلها. توفي أبو الزبير سنة (١٢٦ هـ). \"التاريخ الكبير\" للبخاري ١/ ١/ ٢٢١، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٧٤، \"الثقات\" لابن حبان ٥/ ٣٥١، \"الكامل\" لابن عدي ٦/ ١٢١، \"ميزان الاعتدال\" للذهبي ٤/ ٣٧، \"الكاشف\" للذهبي ٢/ ٢١٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٩٤، \"تقريب التهذيب\" لابن حجر (٦٣٣١)، \"تعريف أهل التقديس\" لابن حجر (ص ١٠١) \"التبيين لأسماء المدلسين\" لسبط بن العجمي (٧٢).\n(٢) صحابي.","vol":"2","page":531},{"text":"إمام فقراءته له قراءة\" (١).\n_________\n(١) [٢٢٧] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف جابر الجعفي، كما أنَّ فيه عنعنة أبي الزبير. وهو مدلس. ولكن طرق الحديث التي تصلح للتقوية وشواهده الآتية تدل على أنَّ للحديث أصلًا، وأنه ثابت -إن شاء الله- والله أعلم.\nالتخريج:\nرواه الطحاوي في \"شرح معاني الآثار\" ١/ ٢١٧ كتاب الصلاة، باب القراءة خلف الإمام، وابن عدي في \"الكامل\" ٢/ ١١٩ من طريق أحمد بن يونس به مثله، ورواه ابن ماجه (٨٥٠) كتاب إقامة الصلاة والسنة فيها، باب إذا قرأ الإمام فأنصتوا، والدارقطني في \"سننه\" ١/ ٣٣١ كتاب الصلاة، باب ذكر قوله - ﷺ -: \"من كان له إمام فقراءة الإمام له قراءة\" من طرق أخرى عن الحسن بن صالح به، مثله.\nقال البوصيري في \"الزوائد\" في إسناده جابر الجعفي كذاب، والحديث مخالف لما رواه الستة من حديث عبادة.\nورواه الطحاوي في \"شرح معاني الآثار\" ١/ ٢١٧، وابن عدي في \"الكامل\" ٦/ ٩٠، والدارقطني في \"سننه\" ١/ ٣٣١، والبيهقي في \"السنن الكبرى\" ٢/ ١٦٠ كتاب الصلاة، باب من لا يقرأ خلف الإمام على الإطلاق، من طريق الحسن بن صالح عن ليث بن أبي سليم، وجابر، عن أبي الزبير به، قال الدراقطني: جابر وليث ضعيفان. وقال البيهقي: جابر الجعفي وليث بن أبي سليم لا يحتج بهما، وكل من تابعهما على ذلك أضعف منهما أو من أحدهما. . .\nورواه أحمد في \"مسنده\" ٣/ ٣٣٩ (١٤٦٤٣)، وابن أبي شيبة في \"المصنف\" ٢/ ٣١٣ (٣٨١٩) كتاب الصلوات، باب من كره القراءة خلف الإمام، من طريق الحسن بن صالح عن أبي الزبير، عن جابر، بإسقاط جابر وليث.\nقال ابن التركماني في \"الجوهر النقي\" ١/ ١٥٩: هذا سند صحيح، وكذا رواه أبو نعيم، عن الحسن بن صالح، عن أبي الزبير، ولم يذكر الجعفي، كذا في \"أطراف المزي\"، وتوفي أبو الزبير سنة (١٢٨ هـ)، ذكره الترمذي وعمرو بن علي. والحسن ابن صالح ولد سنة (١٠٠ هـ)، وتوفي سنة (١٦٧ هـ)، وسماعه من أبي الزبير =","vol":"2","page":532},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ممكن، ومذهب الجمهور: إن أمكن لقاؤه لشخص وروى عنه فروايته محمولة على الاتصال، فحمل على أن الحسن سمعه من أبي الزبير مرةً بلا واسطة، ومرة أخرى بواسطة الجعفي وليث.\nوله طريق آخر عن جابر، هو طريق وهب بن كيسان، عن جابر مرفوعًا بلفظ: \"كل صلاة لا يقرأ فيها بأم الكتاب فهي خداج، إلا أن يكون وراء إمام\".\nرواه الطحاوي في \"شرح معاني الآثار\" ١/ ١٢٨، والدارقطني في \"سننه\" ١/ ٣٢٧ من طريق يحيى بن سلام، عن مالك، عن وهب. قال الدراقطني: يحيى بن سلام ضعيف، والصواب موقوف.\nثم رواه هو والطحاوي والبيهقي في \"السنن الكبرى\" ٢/ ١٦٠ من طرق صحيحة عن مالك به موقوفًا كما في \"الموطأ\" ١/ ٨٤ (٣٨) كتاب الصلاة، باب ما جاء في أم القرآن.\nقال البيهقي: هذا هو الصحيح عن جابر من قوله غير مرفوع، وقد رفعه يحيى بن سلام وغيره من الضعفاء عن مالك، وذاك مما لا يحل روايته على طريق الاحتجاج به.\nوالحديث له شواهد عدَّة ومنها:\nأ- حديث ابن عباس: وسيأتي قريبًا.\nب- حديث ابن عمر مرفوعًا بمثله. رواه الدارقطني في \"سننه\" ١/ ٣٢٧ من طريق سالم بن عبد الله، عن أبيه، وفي إسناده محمد بن الفضل قال الدارقطني: متروك. ورواه أيضًا من طريق نافع، عن ابن عمر مرفوعًا، والخطيب في \"تاريخ بغداد\" ١/ ٣٣٧، قال الدارقطني: رفعه وهم، والصواب وقفه، ثم ساقه من طريق نافع وأنس بن سيرين موقوفًا.\nوهو في \"الموطأ\" للإمام مالك ١/ ٨٦ (٤٣) كتاب الصلاة، باب ترك القراءة خلف الإمام فيما جهر فيه، وهو في \"الموطأ\" موقوف كذلك.\nجـ - حديث ابن مسعود مرفوعًا، وفيه: \"إذا صلى أحدكم خلف الإمام فليصمت، فإنَّ قراءته له قراءة، وصلاته له صلاة\".","vol":"2","page":533},{"text":"فأمّا حديث عبد الله بن شدّاد فهو مرسل، رواه شعبة والثوري وزائدة (١) وابن عيينة وأبو عوانة (٢)\n_________\n= رواه الخطيب في \"تاريخ بغداد\" ١١/ ٤٢٦ وفي إسناده أحمد بن عبد الله بن ربيعة، قال الخطيب: وهو شيخ مجهول.\nد - حديث أبي هريرة بمثله رواه الدراقطني في \"سننه\" ١/ ٣٣٣ وضعَّفه.\nهـ - حديث أبي الدرداء - ﵁ - قال: سئل رسول الله - ﷺ - أفي كل صلاة قراءة؟ قال: \"نعم\"، فقال رجل من الأنصار: وجبت هذِه. فقال لي رسول الله - ﷺوكنت أقرب القوم إليه-: \"ما أرى الإمام إذا أمَّ القوم إلا كفاهم\".\nرواه النسائي كتاب الافتتاح، باب اكتفاء المأموم بقراءة الإمام ٢/ ١٤٢، والطحاوي في \"شرح معانى الآثار\" ١/ ٢١٦ كتاب الصلاة، باب القراءة خلف الإمام. والدارقطني في \"سننه\" ١/ ٣٣٢، وأعلَّه النسائي والدارقطني بالوقف. وساقه الدراقطني موقوفًا. وقال الهيثمي في \"مجمع الزوائد\" ٢/ ١١٠ بعد أن عزاه للطبراني وإسناده حسن.\nو- حديث علي قال: قال رجل للنبي - ﷺ -: أقرأ خلف الإمام أو أنصت؟ قال: \"بل أنصت، فإنَّه يكفيك\". رواه الدارقطني ١/ ٣٣٠، وضعَّف إسناده.\nز - حديث الشعبي مرسلًا قال: قال رسول الله - ﷺ -: \"لا قراءة خلف الإمام\" رواه الدارقطني في \"سننه\" ١/ ٣٣٠ وإسناده ضعيف.\n(١) في (ت): وابن زائدة. وهو خطأ.\nوهو زائدة بن قدامة الثقفي، أبو الصلت الكوفي، ثقة، ثبت، صاحب سنة، توفي سنة (١٦٠ هـ) وقيل بعدها.\n\"تهذيب الكمال\" للمزي ٩/ ٢٧٣، \"تهذيب التهذيب\" لابن حجر ١/ ٦٢٠، \"تقريب التهذيب\" لابن حجر (١٩٩٢).\n(٢) أبو عوانة وضَّاح -بتشديد المعجمة ثم مهملة- بن عبد الله اليشكري -بالمعجمة- الواسطي البزاز، مشهور بكنيته، ثقة، ثبت، توفي سنة (١٧٥ هـ) أو (١٧٦ هـ).\n\"تهذيب الكمال\" للمزي ٣٠/ ٤٤١، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٠٧، \"تقريب التهذيب\" لابن حجر (٧٤٥٧).","vol":"2","page":534},{"text":"وإسرائيل (١) وقيس (٢) وجرير وأبو الأحوص مرسلًا، والمرسل لا تقوم به حجّة (٣)، والوليد بن حمّاد وأبو الحسن لا يُدرى من هما (٤).\nوأمّا خبر جابر الجعفي فإنه ساقط، قال زائدة: جابر كذّاب. وقال أبو حنيفة: ما رأيت أكذب من جابر. وقال ابن عيينة: كان جابر يؤمن بالرجعة. وقال شعبة: قال لي جابر: دخلت إلى (٥) محمد بن علي فسقاني شَربة حفظتُ عشرين ألف حديث.\n_________\n(١) إسرائيل بن يونس بن أبي إسحاق السبيعي، الهمداني، أبو يوسف الكوفي، ثقة، تكلّم فيه بلا حجة، مات سنة (١٦٠ هـ) وقيل بعدها.\n\"تهذيب الكمال\" للمزي ٢/ ٥١٥، \"تهذيب التهذيب\" لابن حجر ١/ ١٣٣، \"تقريب التهذيب\" لابن حجر (٤٠٥).\n(٢) قيس بن أبي حازم البَجَلي، أبو عبد الله الكوفي، ثقة، مخضرم، ويقال: له رؤية. وهو الذي يقال: إنه اجتمع له أن يروي عن العشرة، مات بعد (٩٠ هـ)، أو قبلها، وقد جاوز (١٠٠) سنة، وتغيَّر.\n\"تهذيب الكمال\" للمزي ٢٤/ ١٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٤٤، \"تقريب التهذيب\" لابن حجر (٥٦٠١).\n(٣) المرسل إذا جاء من طريق آخر مسندًا أو مرسلًا اشتد عضده، وصلح الاحتجاج به -كما هو مقرر في مصطلح الحديث- فكيف وهذا المرسل قد رُوي من طرق كثيرة كما سبق؟ والله تعالى أعلم.\nانظر: \"فتح المغيث\" للسخاوي ١/ ١٥٠، \"تدريب الراوي\" للسيوطي ١/ ٢٢٣ - ٢٢٤.\n(٤) أما الوليد بن حماد فكما قال المصنِّف، وإن كان قد ذكره ابن حبان في \"الثقات\"، وأما أبو الحسن فهو ثقة معروف، وليس كما قال المصنف.\nانظر: ترجمة كل منهما في الحديث قبل السابق.\n(٥) في (ت): على.","vol":"2","page":535},{"text":"ولا خلاف بين أهل النقل (١) في سقوط الاحتجاج بحديثه (٢).\nوقد رُوي عن جابر ما يخالف هذِه الأخبار:\n[٢٢٨] أخبرنا عبد الله بن حامد (٣) قال: أنا أبو بكر أحمد بن إسحاق (٤) قال: أنا عبد الله بن محمد (٥) قال: نا محمد بن يحيى (٦)، أنا سعيد بن عامر (٧)، عن شعبة (٨)، عن مسعر (٩)، عن يزيد الفقير (١٠)، عن جابر بن عبد الله قال: كنّا نقرأ في الظهر والعصر خلف الإمام (١١).\n_________\n(١) في (ت): العقل.\n(٢) انظر مصادر ترجمته عند الحديث السابق.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) في (ش)، (ت): حامد وهو خطأ. وفي (ن) زيادة: بن يحيى. وهو عبد الله بن محمد بن الشرقي سماعاته صحيحة من مثل الذهلي وطبقته.\n(٦) الذهلي، ثقة، حافظ، جليل.\n(٧) سعيد بن عامر الضُّبعي -بضم المعجمة وفتح الموحدة- أبو محمد البصري، ثقة صالح، وقال أبو حاتم: ربما وهم. توفي سنة (٢٠٨ هـ) وله (٨٦) سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٨، \"تهذيب الكمال\" للمزي ١٠/ ٥١٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٧، \"تقريب التهذيب\" لابن حجر (٢٣٥١).\n(٨) الإمام، الحافظ، الثقة، المتقن.\n(٩) ثقة ثبت.\n(١٠) يزيد بن صهيب الكوفي، أبو عثمان، المعروف بالفقير -بفتح الفاء بعدها قاف- قيل له ذلك؛ لأنه كان يشكو فقار ظهره، ثقة، من الرابعة.\n\"تهذيب التهذيب\" لابن حجر ٤/ ٤١٨، \"تقريب التهذيب\" لابن حجر (٧٧٨٤).\n(١١) [٢٢٨] الحكم على الإسناد:\nفيه شيخ المصنف، وشيخ شيخه: لم يذكرا بجرح أو تعديل. وبقية رجاله ثقات. =","vol":"2","page":536},{"text":"ومحال أن يروي جابر بن عبد الله، عن النبي - ﷺ - أنّ قراءة الإمام قراءة للمأموم، ثمّ يقرأ خلف الإمام ويأمر به مخالفة للنبي - ﷺ -.\nواحتجوا أيضًا بما روى عاصم بن عبد العزيز (١) عن أبي سهيل (٢) عن عون (٣)،\n_________\n= التخريج:\nرواه البيهقي في \"السنن الكبرى\" ٢/ ١٧٠ كتاب الصلاة، باب من قال: يقرأ خلف الإمام فيما يجهر فيه وفيما يسر فيه، من طريق محمد بن يحيى به نحوه. ورواه البخاري في \"القراءة خلف الإمام\" (٢٨٧) باب القراءة في الظهر في الأربع كلها، والطحاوي في \"شرح معاني الآثار\" ١/ ٢١٠ كتاب الصلاة، باب القراءة في الظهر والعصر، من طريق مسعر، عن يزيد الفقير، عن جابر قال: يقرأ في الركعتين الأوليين بفاتحة الكتاب وسورة سورة، وفي الأخريين بفاتحة الكتاب. وكنا نتحدث أنه لا تجزئ صلاة إلا بفاتحة الكتاب، وعند الطحاوي: فاتحة الكتاب فما فوق ذلك، أو فما أكثر من ذلك.\n(١) عاصم بن عبد العزيز بن عاصم الأشجعي، أبو عبد الرحمن، ويقال: أبو عبد العزيز المدني، روى عنه علي بن المديني، ووثَّقه معن القزَّاز، وقال النسائي والدراقطني: ليس بالقوي، وقال البخاري: فيه نظر. وقال ابن حجر: صدوق يهم. \"تهذيب الكمال\" للمزي ١٣/ ٤٩٩، \"ميزان الاعتدال\" للذهبي ٢/ ٣٥٣، \"الكاشف\" للذهبي ١/ ٥٢٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٥٤، \"تقريب التهذيب\" لابن حجر (٣٠٨١).\n(٢) أبو سهيل نافع بن مالك بن أبي عامر الأصبحي التيمي، المدني ابن أبي أنس، ثقة، مات بعد (١٤٠ هـ).\n\"تهذيب الكمال\" للمزي ٢٩/ ٢٩٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٠٩، \"تقريب التهذيب\" لابن حجر (٧١٣١).\n(٣) عون بن عبد الله بن عتبة بن مسعود الهذَلي، أبو عبد الله الكوفي، ثقة عابد، مات قبل سنة (١٢٠ هـ). =","vol":"2","page":537},{"text":"عن ابن عباس (١) عن النبي - ﷺ - قال: \"يكفيك قراءة الإمام جهر أو لم يجهر\" (٢).\nولا خلاف بين أهل النقل في ترك الاحتجاج بمثل هذا الحديث، وقد رُوي عن ابن عباس ما يخالف هذا:\n[٢٢٩] أخبرنا عبد الله بن حامد (٣) قال: أنا أبو بكر بن أحمد بن إسحاق (٤) قال: أنا بشر بن موسى (٥) قال: نا (موسى بن داود) (٦) قال:\n_________\n= \"تهذيب الكمال\" للمزي ٢٢/ ٤٥٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٣٨، \"تقريب التهذيب\" لابن حجر (٥٢٥٨).\n(١) صحابي.\n(٢) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه الدارقطني في \"سننه\" ١/ ٣٣١، ٣٣٣ كتاب الصلاة، باب ذكر قوله - ﷺ -: \"من كان له إمام فقراءة الإمام له قراءة\" في موضعين، قال في الأول: عاصم ليس بالقوي، ورفعه وهم، وقال في الثاني: قال أبو موسى، أي: إسحاق بن موسى الراوي عن عاصم: قلت لأحمد بن حنبل في حديث ابن عباس هذا في القراءة، فقال: هكذا منكر.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) بشر بن موسى بن صالح بن شَيخ عَمِيْرة، أبو علي الأسدي البغدادي. وثَّقه الخطيب، والدارقطني، والذهبي. توفي سنة (٢٨٨ هـ) وعُمِّر (٩٨) سنة.\n\"تاريخ بغداد\" للخطيب ٧/ ٨٦، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٥٢.\n(٦) في (ج): محمد بن موسى بن داود، والمثبت هو الصواب.\nوهو موسى بن داود الضبِّي، أبو عبد الله الطرسوسي، نزل بغداد، ولي قضاء =","vol":"2","page":538},{"text":"نا عقبة (١)،\n_________\n= طرسوس، الخُلْقاني -بضم المعجمة وسكون اللام بعدها قاف- وثَّقه ابن نمير، وابن سعد، وابن عمار الموصلي، والعجلي. وقال أبو حاتم: شيخ في حديثه اضطراب. وقال الدارقطني: كان مصنفًا مكثرًا مأمونًا، وولي قضاء الثغور فحُمد فيها. وذكره ابن حبان في \"الثقات\". ووثقه الذهبي في \"سير أعلام النبلاء\" و\"الكاشف\"، وقال في الميزان: صدوق وثَق، وقال ابن حجر: صدوق، فقيه، زاهد له أوهام. مات سنة (٢١٧ هـ).\n\"تاريخ الثقات\" للعجلي (١٨١٦)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٤٠، \"تاريخ بغداد\" للخطيب ١٣/ ٣٣، \"تهذيب الكمال\" للمزي ٢٩/ ٥٧، \"الثقات\" لابن حبان ٩/ ١٦٠، \"سير أعلام النبلاء\" للذهبي ١٠/ ١٣٦، \"تذكرة الحفاظ\" للذهبي ١/ ٣٨٧، \"ميزان الاعتدال\" للذهبي ٤/ ٢٠٤، \"الكاشف\" للذهبي ٢/ ٣٠٣، \"تهذيب التهذيب\" لابن حجر ٤/ ١٧٤، \"تقريب التهذيب\" لابن حجر (٧٠٠٨).\n(١) عقبة بن عبد الله الأصم الرفاعي العبدي البصري.\nقال ابن معين: ليس بثقة. وفي رواية: ليس بشيء. وقال أبو سلمة التبوذكي: أخبرني الحسين بن عربي قال: نظرت في كتاب عقبة بن الأصم، فإذا أحاديثه هذِه التي يحدث بها عن عطاء، إنما هي في كتابه عن قيس بن سعد عن عطاء. وقال أبو حاتم: ليِّن الحديث، ليس بقوي. وقال النسائي: ليس بثقة. وقال ابن عدي: بعض أحاديثه مستقيمة، وبعضها ما لا يتابع عليه. وقال عمرو بن علي وأبو داود والذهبي: ضعيف، وقال ابن حجر: ضعيف وربّما دلَّس، مات سنة (١٦٦ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٤١٠، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣١٨، \"الضعفاء والمتروكين\" للنسائي (٤٤٢)، \"الكامل\" لابن عدي ٥/ ٢٧٨، \"تهذيب الكمال\" للمزي ٢٠/ ٢٠٥، \"ميزان الاعتدال\" للذهبي ٣/ ٨٦، \"الكاشف\" للذهبي ٢/ ٢٩، \"تهذيب التهذيب\" لابن حجر ٣/ ١٢٤، \"تقريب التهذيب\" لابن حجر (٤٦٧٦).","vol":"2","page":539},{"text":"عن عطاء (١)، عن ابن عباس (٢) قال: اقرأ خلف الإمام جَهَرَ أو لم يجهر (٣).\nواحتجّوا أيضًا بما روى خالد الطحّان (٤) عن عبد الرحمن بن إسحاق (٥)،\n_________\n(١) الإمام، الثقة، الفقيه.\n(٢) صحابي.\n(٣) [٢٢٩] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف عقبة الرفاعي، والله أعلم.\nالتخريج:\nرواه البيهقي في \"السنن الكبري\" ٢/ ١٦٩ كتاب الصلاة، باب من قال: يقرأ خلف الإمام فيما يجهر فيه وفيما يسر فيه، وفي \"القراءة خلف الإمام\" (٢١٠، ٢١١) من طريق عطاء عن ابن عباس بمثله.\n(٤) خالد بن عبد الله بن عبد الرحمن بن يزيد الطحان الواسطي، المزني، مولاهم، ثقة، ثبت، توفي سنة (١٨٢ هـ).\n\"تهذيب الكمال\" للمزي ٨/ ٩٩، \"تهذيب التهذيب\" لابن حجر ١/ ٥٢٣، \"تقريب التهذيب\" لابن حجر (١٦٥٧).\n(٥) عبد الرحمن بن إسحاق بن عبد الله بن الحارث بن كنانة العامري، القرشي مولاهم، ويقال: الثقفي، المدني، ويقال له: عباد بن إسحاق، نزيل البصرة، صدوق، حسن الحديث.\nقال أحمد في رواية وابن معين في رواية ويعقوب بن شيبة وابن عدي: صالح الحديث. وقال أحمد في رواية ويعقوب بن سفيان والنسائي وابن خزيمة: ليس به بأس، ووثَّقه ابن معين في رواية وأبو داود وقال: قدري. وقال العجلي: يكتب حديثه، وليس بالقوي، وقال أبو حاتم: يكتب حديثه ولا يحتج به. . وهو حسن الحديث، وليس بثبت. وذكره ابن حبان في \"الثقات\"، وقال الدارقطني: ضعيف. وقال ابن حجر: صدوق، رُمي بالقدر، من السادسة. =","vol":"2","page":540},{"text":"عن سعيد المقبري (١)، عن أبي هريرة (٢) قال: قال رسول الله - ﷺ -: \"كلُّ صلاةٍ لا يُقرأ فيها بأم القرآن فهي خداج، إلا صلاةً خلف الإمام\" (٣).\nوهذا الخبر أيضًا ساقط لا يثبته أهل المعرفة بالحديث، لأنّ خالدًا أخطأ فيه وغيّر متن الحديث، إنّما الخبر الصحيح فيه عن أبي هريرة هو ما:\n[٢٣٠] أخبرنا أبو عمرو أحمد بن أُبي الفراتي (٤) قال: أنا الهيثم ابن كُليب (٥) قال: نا العباس بن محمد الدوري (٦) قال: نا بشر بن\n_________\n= \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٤٤، \"تاريخ الثقات\" للعجلي (١٠١٨)، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢١٢، \"الثقات\" لابن حبان ٧/ ٧٦، \"ميزان الاعتدال\" للذهبي ٢/ ٥٤٦، \"الكاشف\" للذهبي ١/ ٦٢٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٨٧، \"تقريب التهذيب\" لابن حجر (٣٨٢٤).\n(١) ثقة.\n(٢) صحابي.\n(٣) الحكم على الإسناد:\nفيه عبد الرحمن بن إسحاق، صدوق، وبقية رجاله ثقات.\nالتخريج:\nرواه البيهقي في \"القراءة خلف الإمام\" (٤٢٧، ٤٢٨) وضعَّفه، حيث قال: هذا خبر فيه نظر لا يثبته أهل المعرفة بالحديث، قالوا: أخطأ فيه خالد وقلب متن الحديث، وجعل قوله: إني أكون أحيانًّا خلف الإمام. فقال: إلا خلف إمام سهوًا منه.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) الإمام، الحافظ، المحدث، الثقة.\n(٦) عباس بن محمد بن حاتم الدوري، أبو الفضل البغدادي، خوارزمي الأصل، ثقة، حافظ، مات سنة (٢٧١ هـ). =","vol":"2","page":541},{"text":"ثابت (١) قال: نا شعبة (٢)، عن العلاء بن عبد الرحمن (٣)، عن أبيه (٤)، عن أبي هريرة، عن النبي - ﷺ - قال: \"كلُّ صلاةٍ لا يُقرأ فيها بفاتحة الكتاب فهي خِداج، خداج، خداج، غير تمام\" قال: فقلت له: إذا كان خلف الإمام؟ قال: فأخذ بذراعي وقال: يا فارسي، أو يا ابن فارسيّ: \"اقرأ في نفسك\" (٥).\n_________\n= \"تهذيب الكمال\" للمزي ١٤/ ٢٤٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٩٤، \"تقريب التهذيب\" لابن حجر (٣٢٠٦).\n(١) بشر بن ثابت البصري، أبو محمد البزَّار -آخره راء- قال أبو حاتم: مجهول، وذكره ابن حبان في \"الثقات\"، وقال الدراقطني: ثقة، وليس من الأثبات من أصحاب شعبة، وروى عنه بشر بن آدم فوثَّقه. وقال الذهبي وابن حجر: صدوق. \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٥٢، \"الثقات\" لابن حبان ٨/ ١٤١، \"الكاشف\" للذهبي ١/ ٢٦٧، \"ميزان الاعتدال\" للذهبي ١/ ٣١٤، \"تهذيب التهذيب\" لابن حجر ١/ ٢٢٤، \"تقريب التهذيب\" لابن حجر (٦٨٤).\n(٢) ابن الحجاج، ثقة، حافظ، متقن.\n(٣) صدوق، ربما وهم.\n(٤) عبد الرحمن بن يعقوب، ثقة.\n(٥) [٢٣٠] الحكم على الإسناد:\nفي إسناده شيخ المصنف: لم يُذكر فيه جرح أو تعديل، وبقية رجاله ثقات.\nوالحديث ثابت في \"صحيح مسلم\"، وفي غيره، من طرق عن العلاء بن عبد الرحمن، عن أبيه، وعن غير أبيه. وقد تقدم بعض هذِه الطرق.\nالتخريج:\nرواه أحمد في \"مسنده\" ٢/ ٤٥٧ (٩٨٩٨)، ٤٧٨ (١٠١٩٨)، والبخاري في \"القراءة خلف الإمام\" (١٧٣)، وأبو عوانة في \"مسنده\" ٢/ ١٢٧، والطحاوي في \"شرح معاني الآثار\" ١/ ٢١٦ كتاب الصلاة، باب القراءة خلف الإمام، وفي \"شرح مشكل الآثار\" ٢/ ٢٣، وابن حبان في \"صحيحه\" كما في \"الإحسان\" =","vol":"2","page":542},{"text":"واحتجّوا أيضًا بما روى أبو إسحاق (١)، عن أبي الأحوص (٢) (عن عبد الله) (٣) (٤) قال: كانوا يقرءون القرآن (٥) خلف النبي - ﷺ - فقال: \"خلطتم عليّ القرآن\" (٦).\n_________\n= ٥/ ٩١، ٩٦ (١٧٨٩، ١٧٩٤)، وابن خزيمة في \"صحيحه\" ١/ ٢٤٨ (٤٩٠) كتاب الصلاة، باب ذكر أن الخداج. .، والبيهقي في \"القراءة خلف الإمام\" (٦٠، ٦١، ٦٢) من طريق شعبة به مثله.\nوقد تم تخريجه مفصلًا (١٥٤، ٢٠٨).\n(١) السبيعي، ثقة، اختلط بآخره.\n(٢) ثقة.\n(٣) ابن مسعود: صحابي.\n(٤) في (ت): زيادة: عن رسول الله - ﷺ - أنه. وهو ابن مسعود - ﵁ -.\n(٥) من (ت).\n(٦) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه أحمد في \"مسنده\" ١/ ٤٥١ (٤٣٠٩)، وأبو يعلى في \"مسنده\" ٨/ ٤٢٣ (٥٠٠٦)، والبزار في \"البحر الزخَّار\" ٥/ ٤٤٠ (٢٠٧٨) والترمذي في \"العلل الكبير\" ١/ ٢٣٣، والطحاوي في \"شرح معاني الآثار\" ١/ ٢١٧ كتاب الصلاة، باب القراءة خلف الإمام، من طريق أبي أحمد الزبيري، عن يونس بن أبي إسحاق، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله بن مسعود قال: كانوا يقرءون خلف النبي - ﷺ - في الصلاة، فقال: \"خلطتم عليَّ القرآن\".\nورواه أبو يعلى في \"مسنده\" ٩/ ٢٧٥ (٥٣٩٧)، والبزار في \"البحر الزخار\" ٥/ ٤٤٠ (٢٠٧٩) من طريق النضر بن شميل، عن يونس، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله قال: كان الناس يجهرون بالقراءة خلف رسول الله - ﷺ - فقال لهم رسول الله - ﷺ -: \"خلطتم عليَّ القرآن\". =","vol":"2","page":543},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه ابن أبي شيبة في \"المصنف\" ٢/ ٣٠٩ (٣٧٩٥) كتاب الصلوات، باب من كره القراءة خلف الإمام، عن محمد بن عبد الله الأسدي عن يونس. . به إلى ابن مسعود قال: كنا نقرأ خلف النبي - ﷺ - فقال: \"خلطتم عليَّ القرآن\".\nقال البزار: وهذا الحديث لا نعلم رواه عن أبي إسحاق، عن أبي الأحوص، عن عبد الله إلا يونس بن أبي إسحاق. وقال الترمذي: سألتُ محمدًا عن هذا الحديث، فقال: لا أعرفه إلا من هذا الوجه من حديث يونس بن أبي إسحاق.\nوأورده الهيثمي في \"كشف الأستار\" ١/ ٢٣٩ (٤٨٨) باب القراءة خلف الإمام، وفي \"مجمع الزوائد\" ٢/ ١١٠ باب القراءة في الصلاة، وقال: رواه أحمد وأبو يعلى والبزار، ورجال أحمد رجال الصحيح. وإسناد أبي يعلى صحيح.\nويشهد له حديث أبي هريرة - ﵁ - أن رسول الله - ﷺ - انصرف من صلاةٍ جهر فيها بالقراءة، فقال: \"هل قرأ معي أحد منكم آنفًا؟ \" فقال رجل: نعم يا رسول الله. قال: \"إني أقول ما لي أُنازع القرآن؟ \" قال: فانتهى الناس عن القراءة مع رسول الله - ﷺ - فيما جهر فيه رسول الله من الصلوات بالقراءة، حين سمعوا ذلك من رسول الله - ﷺ -. رواه مالك في \"الموطأ\" ١/ ٨٦ (٤٤) كتاب الصلاة، باب ترك القراءة خلف الإمام فيما جهر فيه، وعبد الرزاق في \"المصنف\" ٢/ ١٣٥ (٢٧٩٦) كتاب الصلاة، باب القراءة خلف الإمام، وأحمد ٢/ ٢٤٠، ٢٨٤، ٢٨٥، ٣٠١، ٤٨٧ (٧٢٧٠، ٧٨١٩، ٧٨٣٦، ٨٠٠٧، ١٠١٩٨)، والبخاري في جزء \"القراءة خلف الإمام\" (٢٦٢)، وأبو داود كتاب الصلاة، باب من كره القراءة بفاتحة الكتاب (٨٢٦، ٨٢٧)، والترمذي (٣١٢) كتاب الصلاة، باب ما جاء في ترك القراءة خلف الإمام إذا جهر الإمام بالقراءة، والنسائي كتاب الافتتاح، باب ترك القراءة خلف الإمام فيما جهر به ٢/ ١٤٠، وابن ماجه كتاب إقامة الصلاة، باب \"إذا قرأ الإمام فأنصتوا\"، والبغوي في \"شرح السنة\" ٣/ ٨٣ (٦٠٧) كتاب الصلاة، باب القراءة خلف الإمام، والبيهقي في \"السنن الكبرى\" ٢/ ١٥٧ كتاب الصلاة، باب من قال: يترك المأموم القراءة فيما جهر فيه الإمام بالقراءة.\nقال الترمذي: هذا حديث حسن. قال: وفي الباب عن ابن مسعود، وعمران بن حصين، وجابر بن عبد الله.","vol":"2","page":544},{"text":"وهذا الخبر فيه نظر، ولو صحّ لكان المنع من القراءة جهرًا، لِما رواه النضر بن شُمَيل (١)، أنا يونس بن أبي إسحاق (٢)، عن أبي إسحاق (٣)، عن أبي الأحوص (٤)، عن عبد الله، عن رسول الله - ﷺ - أنه قال لقوم يقرءون يجهرون به: \"خلطتم عليّ القرآن\" (٥). وليس في نهيه عن القراءة خلف الإمام جهرًا ما يمنع عن القراءة سرًّا، ونحن لا نجيز الجهر بالقراءة خلف الإمام، لما فيه من سوء الأدب والضرر الظاهر.\nوقد رَوى يحيى بن سعيد (٦)،\n_________\n(١) ثقة، ثبت.\n(٢) يونس بن أبي إسحاق عمرو بن عبد الله الهمْداني السَّبيعي الكوفي.\nقال ابن مهدي: لم يكن به بأس. ووثَّقه ابن معين. وقال أحمد: حديثه مضطرب. وقال أبو حاتم: صدوق، لا يُحتج به. وقال النسائي: ليس به بأس. وقال الذهبي: صدوق، ما به بأس. وقال ابن حجر: صدوق، يهم قليلًا.\nمات سنة (١٥٢ هـ).\n\"تاريخ يحيى بن معين\" رواية الدارمي (٨٧، ١٥٠، ٩١١)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٤٣، \"ميزان الاعتدال\" للذهبي ٤/ ٤٨٢، \"الكاشف\" للذهبي ٢/ ٤٠٢، \"تهذيب التهذيب\" ٤/ ٤٦٥، \"تقريب التهذيب\" لابن حجر (٧٩٥٦).\n(٣) ثقة، اختلط بآخره.\n(٤) ثقة.\n(٥) الحكم على الإسناد:\nرجاله ثقات. ما عدا يونس بن أبي إسحاق، صدوق يهم قليلًا.\n(٦) يحيى بن سعيد بن قيس الأنصاري، المدني، أبو سعيد القاضي، ثقة، ثبت، مات سنة (١٤٤ هـ) أو بعدها.\n\"تقريب التهذيب\" لابن حجر (٧٦٠٩)، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٦٠.","vol":"2","page":545},{"text":"عن محمد بن إبراهيم (١)، عن أبي حازم (٢)، عن البياضي (٣) - ﵁ - قال:\n_________\n(١) محمد بن إبراهيم بن الحارث بن خالد التيمي، أبو عبد الله المدني، ثقة، له أفراد، توفي سنة (١٢٠ هـ) على الصحيح.\n\"تهذيب الكمال\" للمزي ٢٤/ ٣٠١، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٨٨، \"تقريب التهذيب\" لابن حجر (٥٧٢٧).\n(٢) في (ت): حاتم، وهو خطأ.\nوقد اختلف في أبي حازم هذا، فبعض من أخرج الحديث أورده على أنه الأنصاري البياضي، وبعضهم أورده على أنه التمار مولى الغفاريين، -كما سيأتي في التخريج- فأما أبو حازم الأنصاري البياضي مولاهم، فمختلف في صحبته، أثبتها له الحسن بن سفيان، والبغوي، وأبو نعيم. قال الآجري: قلت لأبي داود: أبو حازم حدث عنه محمد بن إبراهيم التيمي، فقال: ثقة.\n\"تهذيب الكمال\" للمزي ٣٣/ ٢١٧، \"ذيل الكاشف\" للحافظ العراقي (١٧٨٣)، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٠٧، \"تقريب التهذيب\" لابن حجر (٨٠٩١). وأما أبو حازم التمار المدني، مولى أبي رهم الغفاري، فاسمه دينار، وثقه ابن عبد البر، وذكره ابن حبان في \"الثقات\"، وقال ابن حجر: مقبول، من الثالثة، ووهم من خلطه بالذي قبله.\n\"الثقات\" لابن حبان ٥/ ٥٩٠، \"تهذيب الكمال\" للمزي ٣٣/ ٢١٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٠٧، \"تقريب التهذيب\" لابن حجر (٨٠٩٢).\nقال ابن حجر بعد أن ذكر الاختلاف فيهما عند من أخرج الحديث: قلت: وأبو حازم اثنان أحدهما: مولى بني بياضة وهو مولى الأنصاري، وأبو حازم مولى الغفاريين هو التمار، فيحتمل أن يكونا جميعًا رويا هذا الحديث، ويحتمل أن يكون بعض الرواة وهم في قوله مولى بني غفار، والله تعالى أعلم.\n(٣) البياضي: هو فروة بن عمرو بن ودقة -بفتح الواو وسكون الدال- بن بياضة الأنصاري البياضي شهد بدرًا والعقبة. وجزم ابن عبد البر أنه البياضي الذي أخرج مالك حديثه في \"الموطأ\" وسيأتي إن شاء الله في التخريج.\n\"الاستيعاب\" لابن عبد البر ٣/ ٣٢٥، \"الإصابة\" لابن حجر ٥/ ٢٧٨.","vol":"2","page":546},{"text":"قال رسول الله - ﷺ -: \"إذا قام أحدكم يُصلّي فإنّه يُناجي ربّه، فلينظر بما يُناجيه، ولا يجهر بعضكم على بعض بالقرآن\" (١). ودليل هذا التأويل\n_________\n(١) الحكم على الإسناد:\nحديث البياضي رجاله ثقات عند مالك عدا البياضي -نفسه- فمختلف في صحبته، ولكنَّ الحديث ثابت بشاهديه اللذين يرتقي بهما كما سيأتي، والله أعلم.\nالتخريج:\nرواه مالك في \"الموطأ\" ١/ ٨٠ (٢٩) كتاب الصلاة، باب العمل في القراءة: عن يحيى بن سعيد به نحوه. ومن طريق مالك رواه أحمد في \"المسند\" ٤/ ٣٤٤ (١٩٠٢٢) وعندهما أبو حازم التمار.\nورواه البغوي في \"مسند ابن الجعد\" ٢/ ٦٧٨، ٦٧٩، (١٦٣٣، ١٦٣٤، ١٦٣٥) عن شعبة، عن عبد ربه بن سعيد، عن محمد بن إبراهيم بأسانيد مختلفة، فمرةً عن محمد بن إبراهيم، عن رجل من بني بياضة، ومرةً عن محمد بن إبراهيم، عن أبي سلمة، عن رجل من بني بياضة، ومرةً عن محمد بن إبراهيم، عن أبي حازم.\nقال شعبة: ثم قال عبد ربه -بعد- عن أبي سلمة بن عبد الرحمن، عن رجل من بني بياضة أنَّ رسول الله - ﷺ - اعتكف العشر من رمضان قال: \"إن أحدكم. . . \" فذكر نحوه. وهذا الاختلاف اضطراب من عبد ربِّه بن سعيد يدل على أنه لم يضبط الحديث، والله أعلم.\nوله شاهد من حديث أبي سعيد الخدري بنحوه:\nرواه أحمد في \"مسنده\" ٣/ ٩٤ (١١٨٩٦)، وأبو داود كتاب الصلاة، باب رفع الصوت بالقراءة في صلاة الليل (١٣٣٢)، والحاكم في \"المستدرك\" ١/ ٣١٠ كتاب صلاة التطوع، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\nونقل السيوطي في \"تنوير الحوالك\" ١/ ١٠٢ عن ابن عبد البر قوله: حديث البياضي وأبي سعيد ثابتان صحيحان.\nوله شاهد آخر عن ابن عمر بنحوه، رواه أحمد في \"مسنده\" ٢/ ٣٦ (٤٩٢٨)، ٦٧ (٥٣٤٩)، ١٢٩ (٦١٢٧).","vol":"2","page":547},{"text":"حديث عبد الله بن زياد [الأسدي] (١)، قال: صلّيت إلى جنب عبد الله ابن مسعود خلف الإمام فسمعته يقرأ في الظهر والعصر (٢).\nوكذلك الجواب عن (٣) احتجاجهم بخبر عمران بن حصين قال: صلّى رسول الله - ﷺ - الظهر أو العصر، فلمّا انصرف قال: \"أيُّكم قرأ ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾؟ \". فقال رجل: أنا، ولم أُرِد به إلاّ الخير. فقال رسول الله - ﷺ -: \"قد عرفت أنّ بعضكم خالجَنيها\" (٤).\n_________\n(١) في جميع النسخ: الأشعري، والتصويب من مصادر التخريج الترجمة.\nوهو عبد الله بن زياد أبو مريم الأسدي الكوفي، ثقة، من الثالثة.\n\"تهذيب التهذيب\" لابن حجر ٢/ ٣٣٨، \"تقريب التهذيب\" لابن حجر (٣٣٤٧).\n(٢) رواه البيهقي في \"القراءة خلف الإمام\" (٢٠٧) من طريق عبد الله بن زياد الأسدي به.\nوفي (٢٠٨) من طريق الهذيل بن شرحبيل، عن ابن مسعود، بنحوه.\n(٣) في (ت): على.\n(٤) رواه الطيالسي في \"مسنده\" (ص ١١٤) (٨٩١)، وعبد الرزاق في \"المصنف\" ٢/ ١٣٦ (٢٧٩٩)، والحميدي في \"المسند\" ٢/ ٣٦٩ (٨٣٥)، وابن أبي شيبة في \"المصنف\" ٢/ ٢٧٦ (٣٦٩٩) كتاب الصلوات، باب في القراءة في الظهر قدر كم، وأحمد في \"المسند\" ٤/ ٤٢٦ (١٩٨١٥)، ٤٣١ (١٩٨٧٤)، ومسلم كتاب الصلاة، باب نهي المأموم عن جهره بالقراءة خلف إمامه (٣٩٨)، وأبو داود (٨٢٨، ٨٢٩) كتاب الصلاة، باب من رأى القراءة إذا لم يجهر الإمام بقراءته، والنسائي كتاب الافتتاح، باب ترك القراءة خلف الإمام فيما لم يجهر به ٢/ ١٤٠، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ١٥٤، ١٥٥ (١٨٤٥، ١٨٤٦، ١٨٤٧) كتاب الصلاة، باب صفة الصلاة، والدارقطني في \"سننه\" ١/ ٤٠٥ كتاب الصلاة، باب صلاة النساء جماعة وموقف إمامهن، والطبراني في \"المعجم الكبير\" ١٨/ ٢١٠، ٢١٢ (٥١٩، ٥٢٥)، والبيهقي في \"السنن الكبرى\" ٢/ ١٦٢ كتاب الصلاة، باب من قال: لا يقرأ خلف الإمام على الإطلاق، كلهم من طرق عن قتادة، عن زرارة بن أوفى، عن عمران بن حصين - ﵁ - مرفوعًا.","vol":"2","page":548},{"text":"(واحتجوا أيضًا بحديث) (١) أبي هريرة - ﵁ -: \"وإذا قرأ فأنصِتوا\" (٢).\n_________\n(١) في (ت): وقد رُوي عن.\n(٢) هذا جزء من حديث أبي هريرة المتفق عليه، والذي رواه الشيخان من طرق عن أبي هريرة، لكن دون قوله: \"وإذا قرأ فأنصتوا\" فقد رواها غيرهما. حيث أخرج البخاري كتاب الأذان، باب إيجاب التكبير وافتتاح الصلاة (٧٣٤). ومسلم، كتاب الصلاة، باب ائتمام المأموم بالإمام (٤١٤)، عن أبي هريرة أنَّ رسول الله - ﷺ - قال: \"إنَّما جعل الإمام ليؤتم به، فلا تختلفوا عليه، فإذا كبر فكبروا، وإذا ركع فاركعوا، وإذا قال: سمع الله لمن حمده، فقولوا: اللهم ربنا لك الحمد، وإذا سجد فاسجدوا، وإذا صلى جالسًا فصلوا جلوسًا أجمعون\".\nورواه -بالزيادة المذكورة- ابن أبي شيبة في \"المصنف\" ٣/ ٢٨٨ (٧٢٠٧) كتاب الصلوات، باب في الإمام يصلي جالسًا، وأحمد في \"المسند\" ٢/ ٣٤١ (٨٥٠٢)، وأبو داود كتاب الصلاة، باب الإمام يصلي من قعود (٦٠٤)، والنسائي ٢/ ١٠٩ كتاب الافتتاح، تأويل قوله - ﷿: ﴿وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ﴾. وعنه: ابن ماجه كتاب إقامة الصلاة جالسًا، باب إذا قرأ الإمام فأنصتوا (٨٤٦)، وعبد الله بن أحمد في زوائد \"المسند\" ٢/ ٤٢٠، والدارقطني في \"سننه\" ١/ ٣٢٧ كتاب الصلاة، باب ذكر قوله - ﷿: \"من كان له إمام فقراءة الإمام له قراءة\" من طريق أبي خالد الأحمر، عن محمد بن عجلان، عن زيد بن أسلم عنه. قال أبو داود: وهذِه الزيادة: \"وإذا قرأ فأنصتوا\"، ليست بمحفوظة، الوهم عندنا من أبي خالد. قال المنذري: وفيما قاله نظر، فإنَّ أبا خالد هو سليمان بن حيان الأحمر، وهو من الثقات، الذين احتج البخاري ومسلم بحديثهم في صحيحيهما، ومع هذا فلم ينفرد بهذِه الزيادة، بل قد تابعه عليها أبو سعد محمد بن سعد الأنصاري الأشهلي المدني، نزيل بغداد، وقد سمع من ابن عجلان، وهو ثقة، وثَّقه يحيى بن معين، ومحمد بن عبد الله المخرمي، وأبو عبد الرحمن النسائي.\n\"مختصر سنن أبي داود\" ١/ ٣١٣.\nوقد صحَّح هذِه الزيادة الإمام مسلم وإن لم يخرجها في \"صحيحه\" حيث ورد في =","vol":"2","page":549},{"text":"(وليس) (١) الإنصات بالسكوت فقط، إنّما الإنصات أن يُحسن استماع الشيء، ثم يؤدّي كما سمع، يدلّ عليه قوله ﷿ في قصة الجنّ: ﴿فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا﴾ إلى قوله: ﴿قَالُوا يَاقَوْمَنَا﴾ (٢) الآية، وقد يُسمّى الرجلُ منصتًا وهو قارئّ مسبّحٌ، إذا لم يكن جاهرًا به.\nألا ترى أنّ النبي - ﷺ - قال: \"من أتى الجمعة فأنصت ولم يلغُ حتى يصلّي الإمام، كان له كذا وكذا\" (٣). فسمّاه منصتًا وإن كان مصليًا ذاكرًا.\n_________\n= \"الصحيح\" بعد أن أخرج حديث أبي موسى الآتي: قال أبو إسحاق -صاحب مسلم، راوي الكتاب عنه-: إن أبا بكر ابن أخت أبي النضر قال لمسلم: فحديث أبي هريرة؟ فقال: هو صحيح -يعني: \"وإذا قرأ فأنصتوا\"- فقال: هو عندي صحيح. فقال: لِمَ لْم تضعه هنا؟ قال: ليس كل شيء عندي صحيح وضعته هاهنا، إنما وضعت هاهنا ما أجمعوا عليه.\nويشهد لهذِه الزيادة حديث أبي موسى الذي رواه مسلم كتاب الصلاة، باب التشهد في الصلاة (٤٠٤) وفيه: \"وإذا قرأ فأنصتوا\".\n(١) في (ت): إذ ليس.\n(٢) الأحقاف: ٢٩، ٣٠.\n(٣) أخرج أحمد في \"مسنده\" ٥/ ٤٣٩ (٢٣٧١٨)، والنسائي ٣/ ١٠٤ كتاب الجمعة، باب فضل الإنصات وترك اللغو يوم الجمعة، وفي كتاب الجمعة له (٧٦، ٧٧)، \"الحاكم\" في \"المستدرك\" ١/ ٢٧٧ كتاب الجمعة، من طريق أبي معشر زياد بن كليب، عن إبراهيم، عن علقمة، عن القَرْثَع الضبِّي، عن سلمان الفارسي قال: قال لي النبي - ﷺ -: \"أتدري ما يوم الجمعة؟ \" قلت: هو اليوم الذي جمع الله فيه أباكم؟ قال: \"لكني أدري ما يوم الجمعة، لا يتطهَّر الرجل فيحسن طهوره، ثم يأتي الجمعة فيُنصت حتى يقضي الإمام صلاته، إلا كان كفارة له ما بينه وبين الجمعة المقبلة ما اجتنُبت المقتلة\". صحح إسناده الحاكم، ووافقه الذهبي.","vol":"2","page":550},{"text":"وقيل للنبي - ﷺ -: ما تقولُ في إنصاتك؟ قال: \"\"أقول اللهم اغسلني من خطاياي\" (١) الحديث. فدلّ على أنّ الإنصات هو ترك الجهر بالقراءة دون المخافتة بها.\nيدل عليه ما:\n[٢٣١] أخبرنا أبو القاسم الحبيبي (٢) قال: نا أبو العباس الأصم (٣) قال: نا أبو الدرداء هاشم بن محمد (٤)،\n_________\n(١) رواه أحمد في \"مسنده\" ٢/ ٢٣١ (٧١٦٤)، ٤٩٤ (١٠٤٠٨)، والدارمي في \"سننه\" (١٢٨٠) كتاب الصلاة، باب في السكتتين، والبخاري كتاب الأذان، باب ما يقول بعد التكبير (٧٤٤)، ومسلم كتاب المساجد، باب ما يقال بين تكبيرة الإحرام والقراءة (٥٩٨)، وأبو عوانة \"مسنده\" ٢/ ٩٨، وأبو داود كتاب الصلاة، باب السكتة عند الافتتاح (٧٨١)، والنسائي كتاب الافتتاح، باب الدعاء بين التكبير والقراءة ٢/ ١٢٨ - ١٢٩، وابن ماجه كتاب إقامة الصلاة، باب افتتاح الصلاة (٨٠٥)، وابن خزيمة \"صحيحه\" ١/ ٢٣٧ (٤٦٥) كتاب الصلاة، باب إباحة الدعاء بعد التكبير، والبغوي في \"شرح السنة\" ٣/ ٣٩ (٥٧٤) كتاب الصلاة، باب ما يستفتح به الصلاة من الدعاء من طريق عمارة بن القعقاع، عن أبي زرعة، عن أبي هريرة قال: كان رسول الله - ﷺ - إذا كبَّر سكت بين التكبير والقراءة، فقلت له: بأبي أنت وأمي، أرأيت سكوتك بين التكبير والقراءة أخبرني ما تقول؟ قال: \"أقول: اللهم باعد بيني وبين خطاياي كما باعدت بين المشرق والمغرب، اللهم نقِّني من خطاياي كما ينقَّى الثوب الأبيض من الدنس، اللهم اغسلني من خطاياي بالماء والثلج والبرد\".\n(٢) ابن حبيب، قيل: كذبه الحاكم.\n(٣) ثقة.\n(٤) أبو الدرداء هاشم بن محمد، مؤذن بيت المقدس، ذكره ابن حبان في \"الثقات\" ٩/ ٢٤٤، وذكره الذهبي في \"المقتنى في سرد الكنى\" ١/ ٢٢٦.","vol":"2","page":551},{"text":"قال: نا عتبةُ بن السكن (١) قال: نا إسماعيل بن عيّاش (٢) قال: نا [المثنَّى] (٣) بن الصبّاح، عن عمرو بن شعيب (٤)،\n_________\n(١) عتبة بن السكن، من أهل الشام. قال الدارقطني: متروك، وذكره ابن حبان في \"الثقات\" وقال: يخطئ ويخالف. وقال البيهقي: واهٍ منسوب إلى الوضع.\n\"الثقات\" لابن حبان ٨/ ٥٠٨، \"ميزان الاعتدال\" للذهبي ٣/ ٢٨، \"لسان الميزان\" لابن حجر ٤/ ١٢٨.\n(٢) صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٣) في جميع النسخ: محمد. والتصويب من مصادر التخريج والترجمة.\nوهو المثنى بن الصبَّاح -بالمهملة والموحدة. الثقيلة- اليماني، الأَبناوي -بفتح الهمزة وسكون الموحدة بعدها نون- أبو عبد الله أو أبو يحيى، نزيل مكة.\nقال ابن المديني: سمعت يحيى القطان وذُكر عنده المثنى فقال: لم نتركه من أجل حديث عمرو بن شعيب، ولكن كان اختلاطا منه. وقال ابن معين وأبو حاتم والترمذي وابن سعد والدراقطني: ضعيف. زاد ابن معين في رواية يكتب حديثه ولا يترك. وقال النسائي: ليس بثقة، وفي رواية: متروك الحديث، وقال ابن عدي: له حديث صالح عن عمرو بن شعيب، وقد ضعَّفه الأئمة المتقدمون، والضعف على حديثه بيِّن. وقال علي بن الجنيد: متروك الحديث. وقال ابن حجر: ضعيف، اختلط بآخره، وكان عابدًا، توفي سنة (١٤٩ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٤٩، \"تاريخ يحيى بن معين\" رواية الدارمي (٧٨٨)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٢٤، \"الكامل\" لابن عدي ٦/ ٤٢٣، \"الضعفاء والمتروكين\" للنسائي (٥٧٦)، \"الضعفاء والمتروكين\" للدارقطني ٣/ ٢٠، \"تهذيب الكمال\" للمزي ٢٧/ ٢٠٣، \"ميزان الاعتدال\" للذهبي ٣/ ٤٣٥، \"الكاشف\" للذهبي ٢/ ٢٣٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٢، \"تقريب التهذيب\" لابن حجر (٦٥١٣).\n(٤) عمرو بن شعيب بن محمد بن عبد الله بن عمرو بن العاص القرشي السهمي، أبو إبراهيم، ويقال: أبو عبد الله المدني، ويقال الطائفي. =","vol":"2","page":552},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= اختلف العلماء فيه وفي روايته عن أبيه، عن جده اختلافًا كبيرًا. فوثَّقه ابن معين، وابن راهويه، وابن المديني، وصالح جزرة، والعجلي، والنسائي. وقال الأوزاعي: ما رأيت قرشيًّا أكمل من عمرو بن شعيب. وقال الإمام أحمد: له أشياء مناكير، وإنما نكتب حديثه لنعتبر به، فأما أن يكون حجةً فلا. وقال أيضًا: ربما احتججنا بحديثه، وربما وجس القلب منه. وقال أيضًا: أصحاب الحديث إذا شاءوا احتجوا بحديث عمرو بن شعيب، عن أبيه، عن جده، وإذا شاءوا تركوه، وهذا محمول على أنهم يترددون في الاحتجاج به -كما ذكر الذهبي- وقال ابن معين: هو ثقة في نفسه، وما روى عن أبيه، عن جده لا حجة فيه، وليس بمتصل، وهو ضعيف من قبيل أنه مرسل، وجد شعيب كتب عبد الله بن عمرو، فكان يرويها عن جده إرسالًا، وهي صحاح عن عبد الله بن عمرو، غير أنه لم يسمعها.\nوقال ابن معين: يكتب حديثه. وفي رواية قال: إذا حدث عن أبيه عن جده فهو كتاب، فمن هاهنا جاء ضعفه، وإذا حدث عن سعيد أو سليمان بن يسار أو عروة فهو ثقة، أو نحو هذا. وقال البخاري: رأيت أحمد وعليًّا وإسحاق والحميدي يحتجون بحديث عمرو بن شعيب، فمن الناس بعدهم. ومع هذا ما احتجَّ البخاري به في \"جامعه\". وقال أبو زرعة: إنَّما أنكروا عليه كثرة روايته عن أبيه عن جده، وقالوا: إنما سمع أحاديث يسيرة، وأخذ صحيفةً كانت عنده فرواها، وعامة المناكير تروى عنه إنما هي عن المثنى بن الصبَّاح وابن لهيعة والضعفاء، وهو ثقة في نفسه، إنما تكلم فيه بسبب كتاب عنده، وما أقل ما نصيب عنه مما روى عن أبيه عن جده من المناكير. وقال يعقوب بن شيبة: ما رأيت أحدًا من أصحابنا ممن ينظر في الحديث وينتقى الرجال يقول في عمرو بن شعيب شيئًا، وحديثه عندهم صحيح، وهو ثقة، ثبت، والأحاديث التي أنكروا من حديثه، إنما هي لقوم ضعفاء رووها عنه، وما روى عنه الثقات فصحيح.\nوقال يحيى القطان: حديث عمرو بن شعيب عندنا واهٍ، وقال الآجري لأبي داود: عمرو بن شعيب، عن أبيه، عن جده حجة؟ قال: لا، ولا نصف حجة. =","vol":"2","page":553},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقال علي بن المديني: سمع شعيب من عبد الله بن عمرو، وسمع منه ابنه عمرو ابن شعيب. وقال أحمد بن عبد الله: عمرو بن شعيب ثقة، روى عنه الذين نظروا في الرجال، مثل أيوب والزهري والحكم، واحتج أصحابنا بحديثه، وسمع أبوه من عبد الله بن عمرو، وابن عمر، وابن عباس، وقال أبو بكر بن زياد النيسابوري: صحَّ سماع عمرو بن شعيب، وصحَّ سماع شعيب من جده عبد الله. قال ابن عدي: عمرو بن شعيب في نفسه ثقة، إلا إذا روى عن أبيه، عن جده، عن النبي - ﷺ - يكون مرسلًا؛ لأنَّ جده عنده محمد بن عبد الله بن عمرو، ولا صحبة له. قال الذهبي معلِّقًا على قول ابن عدي هذا: قلت: هذا لا شيء، لأنَّ شعيبًا ثبت سماعه من عبد الله، وهو الذي ربَّاه حتى قيل: إنَّ محمدًا مات في حياة أبيه عبد الله، فكفَل شعيبًا جده عبد الله، فإذا قال: عن أبيه، ثم قال: عن جده، فإنما يريد بالضمير في جده أنه عائد إلى شعيب. وبعضهم تعلّل بأنها صحيفة رواها وجادة، ولهذا تجنبها أصحاب الصحيح، والتصحيف يدخل على الرواية من الصحف، بخلاف المشافهة بالسماع. ثم قال في موضع آخر من \"الميزان\": قد أجبنا عن روايته عن أبيه، عن جده بأنها ليست بمرسلة ولا منقطعة، أما كونها وجادة، أو بعضها سماع وبعضها وجادة، فهو محل نظر، ولسنا نقول: إنَّ حديثه من أعلى أقسام الصحيح، بل هو من قبيل الحسن. وقال في \"سير أعلام النبلاء\": ولسنا ممن نعد نسخة عمرو، عن أبيه، عن جده من أقسام الصحيح الذي لا نزاع فيه من أجل الوجادة، ومن أجل أنَّ فيها مناكير، فينبغي أن يُتأمَّل حديثه، ويتحايد ما جاء منه منكرًا، ويُروى ما عدا ذلك في السنن والأحكام محسِّنين لإسناده، فقد احتجَّ به أئمة كبار، ووثَّقوه في الجملة، وتوقف فيه آخرون قليلًا، وما علمتُ أنَّ أحدًا تركه.\nوقال ابن حجر \"تهذيب التهذيب\": عمرو بن شعيب ضعَّفه ناس مطلقًا، ووثقه الجمهور، وضعَّف بعضهم روايته عن أبيه، عن جده حسب، ومن ضعَّفه مطلقًا فمحمول على روايته عن أبيه عن جده، فأما روايته عن أبيه فربما دلس ما في الصحيفة بلفظ (عن)، فإذا قال: حدثني أبي. فلا ريب في صحتها -كما يقتضيه كلام أبي زرعة المتقدم- وأما رواية أبيه عن جده، فإنما يعني بها الجد الأعلى =","vol":"2","page":554},{"text":"عن أبيه (١)،\n_________\n= عبد الله بن عمرو، لا محمد بن عبد الله، وقد صرَّح شعيب بسماعه من عبد الله في أماكن وصحّ سماعه منه.\nوقال في موضع آخر -بعد أن ساق جملة أحاديث تصرح بأنَّ الجد هو عبد الله بن عمرو: لكن هل سمع منه جميع ما روى عنه، أم سمع بعضها، والباقي صحيفة؟ الثاني أظهر عندي، وهو الجامع لاختلاف الأقوال فيه.\nوقال في موضع آخر بعد أن أورد قول ابن معين السابق: هو ثقة في نفسه إلخ. قال: فإذا شهد له ابن معين أنَّ أحاديثه صحاح، غير أنه لم يسمعها، وصحَّ سماعه لبعضها، فغاية الباقي أن يكون وجادةً صحيحة، وهو أحد وجوه التحمل، والله أعلم.\nوقال في \"تقريب التهذيب\" لابن حجر: صدوق.\nتوفي عمرو بن شعيب سنة (١١٨ هـ).\nهذا وقد ذكر الذهبي ﵀ في \"الموقظة في علم مصطلح الحديث\" (ص ٣٢) أنَّ أعلى مراتب الحديث الحسن بهز بن حكيم، عن أبيه، عن جده، وعمرو بن شعيب، عن أبيه، عن جده، ومحمد بن عمرو، عن أبي سلمة، عن أبي هريرة، وابن إسحاق، عن محمد بن إبراهيم التيمي، وأمثال ذلك. قال: وهو قسم متجاذب بين الصحة والحسن، فإنَّ عدة من الحفاظ يصححون هذِه الطرق، وينعتونها بأنها من أدنى مراتب الصحيح.\n\"التاريخ الكبير\" للبخاري ٣/ ٢/ ٣٤٢، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٣٨، \"تهذيب الكمال\" للمزي ٢٢/ ٦٤، \"ميزان الاعتدال\" ٣/ ٢٦٣، \"الكاشف\" للذهبي ٢/ ٧٨، \"سير أعلام النبلاء\" للذهبي ٥/ ١٦٥، \"تهذيب التهذيب \"لابن حجر ٣/ ٢٧٧، \"تقريب التهذيب\" لابن حجر (٥٠٨٥).\n(١) شعيب بن محمد بن عبد الله بن عمرو بن العاص الحجازي السهمي، وقد يُنسب إلى جده. ذكره ابن حبان في \"الثقات\" قال ابن حجر \"تهذيب التهذيب\": ذكر البخاري وأبو داود وغيرهما أنه سمع من جده، ولم يذكر أحد منهم أنه يروي عن أبيه محمد. وقد تقدم تفصيل القول في هذا في ترجمة ابنه السابقة. =","vol":"2","page":555},{"text":"عن جدّه (١) قال: قال رسول الله - ﷺ -: \"من صلّى صلاةً أو سُبحةً فليقرأ بأم القرآن\" قال: قلت: يا رسول الله، إني ربّما أكون وراء الإمام. قال: \"اقرأ إذا سكت\" (٢).\n_________\n= وقال الذهبي في \"سير أعلام النبلاء\" ما علمتُ به بأسًا، وقال في \"الكاشف\": صدوق. وقال ابن حجر: صدوق، ثبت سماعه من جدِّه وذكره في الطبقة الثالثة. \"الثقات\" لابن حبان ٤/ ٣٥٧، \"تهذيب الكمال\" للمزي ١٢/ ٥٣٤، \"سير أعلام النبلاء\" للذهبي ٥/ ١٨١، \"الكاشف\" للذهبي ١/ ٤٨٨، \"تهذيب التهذيب\" لابن حجر ٢/ ١٧٥، \"تقريب التهذيب\" لابن حجر (٢٨٢٢).\n(١) عبد الله بن عمرو بن العاص.\n(٢) [٢٣١] الحكم على الإسناد:\nإسناده ضعيف جدًّا، وعلته عتبة بن السكن، كما أن فيه المثنى بن الصباح ضعيف، والله أعلم.\nالتخريج\nرواه البيهقي في \"القراءة خلف الإمام\" (١٦٨، ١٦٩) من طريق المثنى بن الصباح به نحوه. وفي (١٧٠) من طريق ابن لهيعة، عن عمرو بن شعيب، عن أبيه، عن جده بنحوه. وأخرج نحوه أيضًا عن أبي هريرة الدراقطني ١/ ٣١٧ كتاب الصلاة، باب وجوب القراءة في الصلاة وخلف الإمام، والبيهقي في (١٧١) من طريق محمد بن أبي موسى، عن أيوب بن محمد الوزان، عن فيض بن إسحاق الرقي، عن محمد بن عبد الله بن عبيد بن عمير الليثي، عن عطاء، عن أبي هريرة مرفوعًا، بنحوه.\nوخالفه غيره فرواه عن محمد بن عبد الله بن عبيد بن عمير، عن عمرو بن شعيب، به، نحوه: رواه الدارقطني في \"سننه\" ١/ ٣٢١، والبيهقي في (١٧٢، ١٧٣). قال الدارقطني: محمد بن عبد الله بن عبيد بن عمير ضعيف. وقال البيهقي ومحمد بن عبد الله بن عبيد بن عمير وإن كان غير محتج به، وكذلك بعض من تقدم ممن رواه عن عمرو بن شعيب فلقراءة المأموم فاتحة الكتاب في سكتة الإمام شواهد =","vol":"2","page":556},{"text":"على أن هذا الحديث: \"إنما جُعل الإمام ليؤتم به\". قد رواه الثقات الأثبات عن أبي هريرة مثل الأعرج، وهمام بن منبّه وقيس ابن أبي حازم وأبي صالح، وسعيد المقبري والقاسم بن محمد (١) وأبي سلمة ولم يذكروا: \"وإذا قرأ فأنصتوا\" (٢).\nوأمّا احتجاجهم بقوله﷿: ﴿وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا﴾ (٣) فسيأتي في موضعه، وأبيّن اختلاف العلماء في حكمها (٤) إن شاء الله ﷿ (وبه الثقة) (٥).\n(آخر السورة، وبالله ﷿ التوفيق) (٦).\n_________\n= صحيحة عن عمرو بن شعيب، عن أبيه، عن جده خبًرا عن فعلهم، وعن أبي هريرة وغيره من فتواهم، ونحن نذكرها -إن شاء الله- في ذكر أقاويل الصحابة رضوان الله عليهم.\nانظر: باب ما يؤثر عن أصحاب النبي المصطفى - ﷺ - في قراءتهم خلف الإمام وأمرهم بها، (ص ٩٠) وما بعدها من كتاب \"القراءة خلف الإمام\" للبيهقي.\n(١) القاسم بن محمد بن أبي بكر الصديق التَّيمي، ثقة، أحد الفقهاء بالمدينة، قال أيوب السختياني: ما رأيت أفضل منه، مات سنة (١٠٦ هـ) على الصحيح.\n\"تهذيب الكمال\" للمزي ٢٣/ ٤٢٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٤١٩، \"تقريب التهذيب\" لابن حجر (٥٥٢٤).\n(٢) تقدم الكلام حول هذِه الزيادة، وذكرت هناك أقوال العلماء في أنها صحيحة.\n(٣) الأعراف: ٢٠٤.\n(٤) في (ش)، (ت): فيه.\n(٥) من (ن).\n(٦) من (ش).","vol":"2","page":557},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الثالث]\n[سورة البقرة ١ - ١٠٥]\n\nتحقيق\nد/ خالد بن عون العنزي","vol":"3","page":1},{"text":"السيرة الذاتية للمحقق\nد/ خالد بن عون العنزي\nأستاذ مشارك بكلية الآداب والعلوم الإنسانية، جامعة طيبة، المدينة المنورة\nحصل على درجة الدكتوراه عام ١٤٢١ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى.\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس قسم الدراسات القرآنية في كلية الآداب والعلوم الإنسانية.\nوكيل كلية المعلمين لشؤون الطلاب.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\n\nله مؤلفات منشورة أهمها:\n١ - الندم والنادمون في القرآن الكريم.\n٢ - أولو الألباب في القرآن الكريم.\n٣ - جهود المباركفوري في التفسير وعلوم القرآن.\n٤ - المهاجرون والأنصار والذين اتبعوهم بإحسان.\n٥ - البينات في بيان بعض الآيات: للملا علي قاري، دراسة وتحقيق\n٦ - كشف النقاب عن مضاعفة العذاب في آيات الكتاب.\n٧ - الثواب المضاعف في القرآن الكريم، دراسة موضوعية.\n٨ - المناسبات عند الواحدي في كتابه الوسيط، جمع ودراسة ومقارنة.\n٩ - ادعاء النصيحة، دراسة موضوعية لنماذج قرآنية.\n* * *","vol":"3","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٣]","vol":"3","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٤٣/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"3","page":4},{"text":"<span data-type=\"title\" id=toc-372>٢ - سُورَة البَقَرَة</span>","vol":"3","page":5},{"text":"سورة البقرة\nمدنية، وهي خمسة (١) وعشرون ألفًا وخمسمائة حرف، وستة آلاف ومائة وإحدى وعشرون كلمة، ومائتان وست وثمانون آية في العدد الكوفي، وفي (٢) عدد أمير المؤمنين علي - ﵁ - (٣).\n[٢٣٢] أخبرنا عبد الله بن حامد الأصبهاني (٤) بقراءتي عليه قال: أنا أحمد بن محمد بن يوسف (٥) قال: نا يعقوب بن سفيان الصغير (٦) قال: نا يعقوب بن سفيان الكبير (٧) قال: نا هشام بن عمار (٨) قال: نا\n_________\n(١) كذا في (س)، وفي باقي النسخ: خمس.\n(٢) في (ج): وهي. وفي (ت): وهو.\n(٣) انظر: \"البيان في عدِّ آي القرآن\"، للداني (ص ١٠٤).\nقال الموصلي في \"شرح قصيدته ذات الرشَد في العدَد\": وأما عدد أهل الكوفة فهو المضاف إلى حمزة بن حبيب الزيات وأبي الحسن الكسائي وخلف بن هشام، قال حمزة: أخبرنا بهذا العدد ابن أبي ليلى، عن أبي عبد الرحمن السُّلَمي، عن علي بن أبي طالب.\nنقله عنه السيوطي في \"الإتقان\" ٢/ ٤٣٦ - ٤٣٧.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) مختلف في عدالته.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) ثقة، حافظ.\n(٨) هشام بن عمار بن نُصير بن ميسرة بن أبان، أبو الوليد السّلمي، خطيب دمشق ومقرئها ومحدثها وعالمها. =","vol":"3","page":7},{"text":"الوليد بن مسلم (١) قال:\n_________\n= وثَّقه يحيى بن معين فيما نقله معاوية بن صالح، وابن الجنيد، وروى أبو حاتم الرازي عن ابن معين: كيِّس كيِّس. ووثقه أيضًا أحمد والعجلي، وقال العجلي مرةً: صدوق. وقال النسائي: لا بأس به. وقال الدراقطني: صدوق كبير المحل. وقال أبو حاتم: صدوق، لما كبر تغير، وكل ما دُفع إليه قرأه، وكل ما لقن تلقن، وكان قديمًا أصح، كان يقرأ من كتابه.\nوقال الذهبي في \"سير أعلام النبلاء\": كان من أوعية العلم، وكان ابتداء طلبه للعلم وهو حدث قبل السبعين ومائة، وفيها، وقرأ القرآن على أيوب بن تميم، وعلى الوليد بن مسلم وجماعة. ثم قال: هشام عظيم القدر، بعيد الصيت، وغيره أتقن منه وأعدل.\nوقال في \"ميزان الاعتدال\": صدوق مكثر له ما يُنكر. وقال ابن حجر: صدوق مقرئ، كبر فصار يتلقن، فحديثه القديم أصح، مات سنة (٢٤٥ هـ) على الصحيح، وله اثنتان وتسعون سنة.\n\"سير أعلام النبلاء\" للذهبي ١١/ ٤٢٠، \"ميزان الاعتدال\" للذهبي ٤/ ٣٠٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٧٦، \"تقريب التهذيب\" لابن حجر (٧٣٥٣).\n(١) الوليد بن مسلم القرشي مولاهم، أبو العباس الدمشقي، الحافظ، عالم أهل الشام. قال ابن عساكر: قرأ عليه القرآن هشام بن عمار، والربيع بن ثعلب.\nقال محمد بن سعد: كان الوليد ثقة، كثير الحديث والعلم. وقال الإمام أحمد: ليس أحد أروى لحديث الشاميين من الوليد بن مسلم، وإسماعيل بن عياش. وقال أبو مسهر: كان الوليد من حفاظ أصحابنا. وقال أبو حاتم الرازي: صالح الحديث. وقال ابن عدي: الثقات من أهل الشام مثل الوليد بن مسلم، وقال ابن جوصا الحافظ: لم نزل نسمع أنَّه من كتبَ مصنفات الوليد صلح أن يلي القضاء، ومصنفاته سبعون كتابًا، وقال ابن المديني: ما رأيت في الشاميين مثل الوليد، وقد أغرب أحاديث صحيحة لم يشركه فيها أحد، وقال صدقة بن الفضل المروزي: ما رأيت رجلًا أحفظ للحديث الطويل وأحاديث الملاحم من الوليد ابن مسلم، وكان يحفظ الأبواب. وقال أبو مسهر: ربما دلس الوليد بن مسلم عن =","vol":"3","page":8},{"text":"نا شعيب بن زُرَيق (١) عن عطاء الخراساني (٢)، عن عكرمة (٣) قال: أول سورة نزلت بالمدينة سورة البقرة.\n_________\n= كذابين. وقال الدارقطني: الوليد يروي عن الأوزاعي أحاديث هي عند الأوزاعي عن ضعفاء، عن شيوخ أدركهم الأوزاعي، كنافع وعطاء والزهري، فيسقط أسماء الضعفاء مثل عبد الله بن عامر الأسلمي، وإسماعيل بن مسلم.\nقال الذهبي: كان من أوعية العلم، ثقةً، حافظًا، لكن رديء التدليس، فإذا قال: حدثنا، فهو حجة، هو في نفسه أوثق من بقية وأعلم.\nوقال أيضًا: البخاري ومسلم قد احتجَّا به، ولكنَّهما ينتقيان حديثه، ويتجنَّبان ما ينكر له.\nوقال ابن حجر: ثقة، لكنه كثير التدليس والتسوية. وقال في \"طبقات المدلسين\": موصوف بالتدليس الشديد مع الصدق، وذكره في الطبقة الرابعة، وهم: من أتفق على أنه لا يحتج بشيء من حديثهم، إلا بما صرحوا فيه بالسماع؛ لكثرة تدليسهم على الضعفاء والمجاهيل. توفي الوليد سنة (١٧٤ هـ) أو أول سنة (١٧٥ هـ).\n\"سير أعلام النبلاء\" للذهبي ٩/ ٢١١، \"ميزان الاعتدال\" للذهبي ٤/ ٣٤٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٢٥، \"تقريب التهذيب\" لابن حجر (٧٥٠٦)، \"تعريف أهل التقديس\" لابن حجر (ص ١٧٠).\n(١) في (ت): رزين. وهو تحريف. وهو شعيب بن رُزيق الشامي، أبو شيبة المقدسي. وثَّقه الدارقطني، وليَّنه الأزدي، وضعَّفه ابن حزم، وقال دحيم: لا بأس به. وذكره ابن حبان في \"الثقات\"، وقال: يعتبر حديثه من غير روايته عن عطاء الخراساني. وقال ابن حجر: صدوق يخطئ، من السابعة.\n\"تهذيب الكمال\" للمزي ١٢/ ٥٢٤، \"ميزان الاعتدال\" للذهبي ٢/ ٢٧٦، \"الكاشف\" للذهبي ١/ ٤٨٧، \"تهذيب التهذيب\" لابن حجر ٢/ ١٧٣، \"تقريب التهذيب\" لابن حجر ٦/ ٢٨.\n(٢) صدوق يهم كثيرًا ويرسل ويدلس.\n(٣) ثقة، ثبت.","vol":"3","page":9},{"text":"فضلها:\n[٢٣٣] أخبرنا أبو الحسن عبد الرحمن بن إبراهيم بن محمد الطبراني (١) بها، قال: أنا دعلج بن أحمد السِّجْزِي (٢) ببغداد قال: نا محمد بن أحمد بن هارون (٣) قال:\n_________\n= [٢٣٣] الحكم على الإسناد:\nأحمد بن محمد بن يوسف مختلف في عدالته. وشعيب بن رزيق صدوق يخطئ. وهو يروي هنا عن عطاء الخراساني، وقد تكلم ابن حبان في روايته عنه، وعطاء الخراساني صدوق يهم كثيرًا، ويرسل ويدلس. وشيخ المصنف ويعقوب الصغير لم يذكرا بجرح أو تعديل.\nالتخريج:\nأخرجه الواحدي في \"أسباب النزول\" (ص ٢٤) (٢٣) عن شيخه الثعلبي به، وذكره السيوطي في \"الدر المنثور\" ١/ ٤٦ وعزاه لأبي داود في \"الناسخ والمنسوخ\".\n(١) ثقة.\n(٢) دعلج بن أحمد بن دعلج بن عبد الرحمن، أبو محمد السجزي المعدَّل، ثم البغدادي التاجر، المحدّث، الحجة، الفقيه، الإمام.\nقال أبو سعيد بن يونس: حدَّث بمصر، وكان ثقة، وقال الخطيب البغدادي: وكان ثقة، ثبتًا، جُمع له المسند وحديث شعبة. وقال الحاكم: دعلج الفقيه شيخ أهل الحديث في عصره، له صدقات جارية على أهل الحديث بمكة وببغداد وسجستان، أول ارتحاله كان إلى نيسابور، فأخذ مصنفات ابن خزيمة، وكان يُفتي على مذهبه، سمعته يقول ذلك، وجاور بمكة مدة. توفي سنة (٣٥١ هـ).\n\"تاريخ بغداد\" للخطيب ٨/ ٣٨٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٣٠، \"تذكرة الحفاظ\" للذهبي ٣/ ٨٨١، \"طبقات الحفاظ\" للسيوطي (٨٢٠).\n(٣) محمد بن أحمد بن هارون العودي بضم العين المهملة وسكون الواو وفي آخرها الدال المهملة ذكره ابن ماكولا في \"إكمال تهذيب الكمال\" ٦/ ٣٣٦ والسمعاني في \"الأنساب\" ٤/ ٢٥٦. وذكره المزي في \"تهذيب الكمال\" ٢/ ٣١٨ ضمن الرواة عن الأزرق بن علي، لكنه في المطبوع من \"تهذيب الكمال\": العوذي، بالذال.","vol":"3","page":10},{"text":"نا الأزرق بن علي (١)، قال: نا حسان بن إبراهيم (٢)، قال: نا خالد بن سعيد المدني (٣)،\n_________\n(١) الأزرق بن علي بن مسلم الحنفي، أبو الجهم. ذكره ابن حبان في \"الثقات\" وقال: يُغرب. وسكت عنه ابن أبي حاتم، وقال ابن حجر: صدوق يُغرب، من الحادية عشرة.\n\"الثقات\" لابن حبان ٨/ ١٣٦، \"تهذيب الكمال\" للمزي ٢/ ٣١٧، \"تهذيب التهذيب\" لابن حجر ١/ ١٠٣، \"تقريب التهذيب\" لابن حجر (٣٠٣)، \"ذيل الكاشف\" لابن العراقي (٤٤).\n(٢) حسَّان بن إبراهيم بن عبد الله الكرماني، أبو هاشم العنزي بفتح النون بعدها زاي قاضي كرمان.\nقال حرب الكرماني: سمعت أحمد يوثّق حسان بن إبراهيم ويقول: حديثه حديث أهل الصدق، وقال ابن معين: ليس به بأس، وفي رواية: ثقة. وقال أبو زرعة: لا بأس به. وقال النسائي: ليس بالقوي. وقال ابن عدي: قد حدَّث بأفراد كثيرة، وهو عندي من أهل الصدق، إلا أنه يغلط في الشيء ولا يتعمَّد. وقال ابن حجر: جاء أنَّ أحمد أنكر عليه بعض حديثه. وقال العقيلي: في حديثه وهم. وقال ابن المديني: كان ثقة، وأشدّ الناس في القدر. وذكره ابن حبان في \"الثقات\" وقال: ربَّما أخطأ. وقال ابن حجر: صدوق يخطئ. مات سنة (١٨٦ هـ) وله مائة سنة.\n\"تاريخ يحيى بن معين\" رواية الدارمي (٢٧٩)، \"الضعفاء والمتروكين\" للنسائي (١٥٨)، \"الثقات\" لابن حبان ٨/ ٢٠٧، \"ميزان الاعتدال\" للذهبي ١/ ٤٧٧، \"الكاشف\" للذهبي ١/ ٣٢٠، \"تهذيب التهذيب\" لابن حجر ١/ ٣٧٩، \"تقريب التهذيب\" لابن حجر (١٢٠٤).\n(٣) في (س): المُرّي: والمثبت من (ش)، (ف) ومن مصادر الترجمة.\nوهو خالد بن سعيد بن أبي مريم التيمي المدني، مولى ابن جدعان، ذكره ابن حبان في \"الثقات\" وقال ابن المديني: لا نعرفه. وجهَّله ابن القطان، وقال العقيلي: لا يُتابع على حديثه، ثم ساق له حديث الأزرق بن علي هذا. وقال الذهبي في \"الكاشف\": ثقة. وقال ابن حجر: مقبول، من الرابعة. =","vol":"3","page":11},{"text":"عن أبي حازم (١)، عن سهل بن سعد (٢) قال: قال رسول الله - ﷺ -: \"إن لكل شيء سنامًا، وإن سنام القرآن سورة البقرة، من قرأها في بيته ليلًا لم يدخله شيطان ثلاث ليال\" (٣).\n_________\n= \"الضعفاء الكبير\" للعقيلي ٢/ ٦، \"تهذيب الكمال\" للمزي ٨/ ٨٣، \"ميزان الاعتدال\" للذهبي ١/ ٦٣١، \"الكاشف\" للذهبي ١/ ٣٦٥، \"تهذيب التهذيب\" لابن حجر ١/ ٥٢١، \"تقريب التهذيب\" لابن حجر (١٦٥٠).\n(١) أبو حازم سلمة بن دينار الأعرج، الأفزر التمَّار، المدني، القاضي، مولى الأسود بن سفيان، ثقة، عابد. مات فيما بين الثلاثين إلى الأربعين ومائة.\nأتهذيب التهذيب\" لابن حجر ٢/ ٧١، \"تقريب التهذيب\" لابن حجر (٢٥٠٢).\n(٢) في (س): سعدان. وفي (ف): سهل بن سعد، عن أبيه، عن أبي هريرة. وما أثبتناه من (ج)، (ت) ومن مصادر التخريج وهو الصواب.\nوسهل بن سعد هو ابن مالك بن خالد الأنصاري، الخزرجي الساعدي، أبو العباس، له ولأبيه صحبة، مشهور، مات سنة (٨٨ هـ) وقيل: بعدها، وقد جاوز المائة.\n\"تقريب التهذيب\" لابن حجر (٢٦٧٣)، \"الإصابة\" لابن حجر ٣/ ١٦٧.\n(٣) [٢٣٣] الحكم على الإسناد:\nفي إسناده حسان بن إبراهيم صدوق يخطئ. والأزرق بن علي صدوق يغرب. ومحمد بن أحمد بن هارون لم يذكر بجرح أو تعديل. وخالد المدني وثقه الذهبي. وقال فيه ابن حجر مقبول. ولكن الحديث حسن بشواهده المذكورة. والله أعلم.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٢/ ٤٥٣، (٢٣٧٨) من طريق محمد بن أحمد العُودي، به.\nوأخرجه أبو يعلى في \"مسنده\" ١٣/ ٥٤٧ (٧٥٥٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٥٣ (٧٨٠)، والطبراني في \"المعجم الكبير\" ٦/ ١٦٣ (٥٨٦٤)، والعقيلي في \"الضعفاء الكبير\" ٢/ ٦ من طريق الأزرق بن علي به. =","vol":"3","page":12},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وذكره ابن حجر في \"المطالب العالية\" ٤/ ٩٥ والهيثمي في \"مجمع الزوائد\" ٦/ ٣١١، والسيوطي في \"الدر المنثور\" ١/ ٤٩.\nوللحديث شواهد، هي:\nأ- عن أبي هريرة قال: قال رسول الله - ﷺ -: \"إنَّ لكل شيء سنامًا، وسنام القرآن سورة البقرة، فيها آية سيدة آي القرآن، لا تقرأ في بيت وفيه شيطان إلا خرج، آية الكرسي\".\nأخرجه عبد الرزاق في \"المصنف\" ٣/ ٣٧٦ (٦٠١٩) كتاب فضائل القرآن، باب تعليم القرآن وفضله، والترمذي كتاب فضائل القرآن، باب ما جاء في فضل سورة البقرة وآية الكرسي (٢٨٧٨)، والحميدي في \"المسند\" ٢/ ٤٣٧، وابن عدي في \"الكامل\" ٢/ ٢٤٩، الحاكم في \"المستدرك\" ١/ ٥٦١ كتاب الدعاء، وفي ٢/ ٢٥٩ كتاب التفسير، كلهم من طريق حكيم بن جبير، عن أبي صالح، عن أبي هريرة. قال الترمذي: حديث غريب لا نعرفه إلا من حديث حكيم بن جبير، وقد تكلَّم شعبة في حكيم بن جبير وضعَّفه.\nوقال الحاكم: صحيح الإسناد، ولم يخرجاه، لتشيع حكيم بن جبير، ووافقه الذهبي.\nب- عن ابن مسعود مرفوعًا: \"إن لكل شيء سنامًا، وسنام القرآن سورة البقرة، وإنَّ الشيطان إذا سمع سورة البقرة تقرأ خرج من البيت الذي يقرأ فيه سورة البقرة\". أخرجه الحاكم في \"المستدرك\" مرفوعًا ١/ ٥٦١.\nورواه موقوفًا: الدارمي في \"مسنده\" (٣٤٢٠) كتاب فضائل القرآن، باب في فضل سورة البقرة، والطبراني في \"المعجم الكبير\" ٩/ ١٣٨ (٨٦٤٤) من طريق عاصم بن أبي النجود، عن أبي الأحوص، عن ابن مسعود.\nقال الحاكم: هذا حديث صحيح الإسناد، ووافقه الذهبي.\nجـ- عن معقل بن يسار مرفوعًا: \"البقرة سنام القرآن وذروته\". أخرجه أبو الشيخ في \"أمثال الحديث\" (٢٧٤) مقتصرًا على هذا الجزء فقط. وفي إسناده أبو عثمان، وليس بالنهدي، مقبول. -كما في \"تقريب التهذيب\" لابن حجر (٨٣٠٣) - وأبوه مجهول.","vol":"3","page":13},{"text":"[٢٣٤] وأخبرنا محمد بن القاسم بن أحمد المرتّب (١) بقراءتي عليه قال: نا أبو (٢) عمرو بن مطر (٣) قال: نا أبو عبد الله محمد بن المسيَّب (٤) قال: نا عبد الله بن خُبيق (٥) قال: نا يوسف بن أسباط (٦) [قال: نا سفيان] (٧)،\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) في (ج): ابن. وهو خطأ.\n(٣) عدل، ضابط.\n(٤) أبو عبد الله محمد بن المسيَّب بن إسحاق بن عبد الله النيسابوري، ثم الأَرْغِياني الإِسْفَنْجي. الإمام، الحافظ، البارع، الجوال، الزاهد، القدوة. صنّف التصانيف الكبار، وكان ممّن برز في العلم والعمل. حدث عنه إمام الأئمة أبو بكر بن خزيمة مع سنِّه وفضله.\nقال أبو عبد الله الحاكم: كان من الجوَّالين في طلب الحديث على الصدق والورع، وكان من العباد المجتهدين. توفي سنة (٣١٥ هـ).\n\"الأنساب\" للسمعاني ١/ ١١٣، \"سير أعلام النبلاء\" للذهبي ١٤/ ٤٢٢، \"تذكرة الحفاظ\" للذهبي ٣/ ٧٨٩، \"طبقات الحفاظ\" للسيوطي (٧٥٤).\n(٥) عبد الله بن خبيق الأنطاكي. قال ابن أبي حاتم: أدركته ولم أكتب عنه، كتب إلى أبي بجزء من حديثه.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٤٦، \"حلية الأولياء\" لأبي نعيم ١٠/ ١٧٦.\n(٦) يوسف بن أسباط الشيباني، الزاهد، الواعظ. وثَّقه يحيى بن معين، وقال أبو حاتم: لا يُحَتج بحديثه، وقال البخاري: كان قد دفن كتبه، فكان لا يجيء بحديثه كما ينبغي.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٨٤، \"التاريخ الكبير\" للبخاري ٤/ ٢/ ٣٨٥، \"الضعفاء الكبير\" للعقيلي ٤/ ٤٥٤، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢١٨، \"ميزان الاعتدال\" للذهبي ٤/ ٤٦٢، \"سير أعلام النبلاء\" للذهبي ٩/ ١٦٩.\n(٧) ساقط من جميع النسخ، والمثبت من مصادر التخريج، وهو الثوري الإمام المشهور.","vol":"3","page":14},{"text":"قال: نا بشير (١) بن المهاجر (٢)، عن عبد الله بن بريدة (٣)، عن أبيه (٤) قال: قال رسول الله - ﷺ -: \"تعلموا البقرة، فإنّ أخذها بركة، وتركها حسرة ولن تستطيعها البطلة (٥) \" (٦).\n_________\n(١) في (س): بشر. بدون ياء، والمثبت من (ش)، (ج) وهو الصواب.\n(٢) صدوق، لين الحديث.\n(٣) ثقة.\n(٤) بريدة بن الحصيب، صحابي.\n(٥) البطلة: يعني: السَّحَرَةُ.\nانظر: \"غريب الحديث\" لابن الجوزي ١/ ٧٧، \"النهاية\" لابن الأثير ١/ ١٣٦.\n(٦) [٢٣٤] الحكم على الإسناد:\nفي إسناده ضعف.\nفيه يوسف بن أسباط متكلَّم فيه. وبشير بن المهاجر صدوق، لين الحديث.\nوفي إسناده رواة لم يُذكروا بجرحٍ أو تعديل. وقد صححه علماء، وحسَّنه آخرون، ومتنه ثابت في \"صحيح مسلم\" كتاب صلاة المسافرين، باب فضل قراءة القرآن وسورة البقرة (٢٥٢)، وغيره والله أعلم.\nالتخريج:\nأخرجه ابن عدي في \"الكامل\" ٢/ ٢١، وأبو نعيم في \"حلية الأولياء\" ٧/ ١٣٥ (٩٩١٩) من طريق: عبد الله بن خُبيق.\nقال أبو نعيم: غريب من حديث الثوري، عن بشير، لا أعرف له وجهًا غيره.\nوتحرَّف بريدة في \"حلية الأولياء\" لأبي نعيم إلى: يزيد.\nوأخرجه -بسياق طويل- أحمد في \"المسند\" ٥/ ٣٤٨، ٣٥٢، ٣٦١، (٢٢٩٥٠)، (٢٢٩٧٥)، (٢٣٠٤٩)، والدارمي في \"مسنده\" (٣٤٣٤)، والبزار كما في \"كشف الأستار\" ٣/ ٨٦ (٢٣٠٢)، والعقيلي في \"الضعفاء الكبير\" ١/ ١٤٤، والبغوي في \"شرح السنة\" ٤/ ٤٥٣ (١١٩٠)، الحاكم في \"المستدرك\" ١/ ٥٦٠، من طرق عن بشير بن المهاجر، قال البغوي: حسن غريب. وكذا حسَّن =","vol":"3","page":15},{"text":"[٢٣٥] وأخبرنا أبو الحسين علي بن محمد بن الحسن المقرئ (١) قال: نا أبو أحمد عبد الله بن عدي الحافظ (٢) قال: نا محمد بن يحيى (بن منده (٣» (٤)،\n_________\n= إسناده ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٤٢.\nوقال الحاكم: صحيح على شرط مسلم، ووافقه الذهبي.\nوذكره الهيثمي في \"مجمع الزوائد\" ٧/ ١٥٩ وقال: رجاله رجال الصحيح.\nومتنه ثابت في \"صحيح مسلم\" وغيره:\nأ- عن أبي أمامة الباهلي مرفوعًا. وفي آخره: \"اقرؤوا سورة البقرة، فإنَّ أخذها بركلة، وتركها حسرة، ولا تستطيعها البطلة\".\nأخرجه مسلم كتاب صلاة المسافرين وقصرها، باب فضل قراءة القرآن وسورة البقرة (٨٠٤)، وأحمد في \"المسند\" ٥/ ٢٤٩ (٢٢١٤٦)، وأبو عبيد في \"فضائل القرآن\" (ص ٢٢٩)، والطبراني في \"المعجم الكبير\" ٨/ ١٣٨ (٧٥٤٢)، الحاكم في \"المستدرك\" ١/ ٥٦٤، ٢/ ٢٨٧.\nوله شواهد أخرى عن أبي هريرة، وابن عباس، وأنس، وغيرهم.\nانظر: \"مجمع الزوائد\" للهيثمي ٦/ ٣١٣، ٧/ ١٥٩، \"الدر المنثور\" للسيوطي ١/ ٤٧ - ٤٨، \"موسوعة فضائل سور وآيات القرآن\" ١/ ١١٠ وما بعدها.\n(١) الخبازي، إمام، ثقة.\n(٢) الإمام، الحافظ، الثقة.\n(٣) محمد بن يحيى بن منده، واسم منده: إبراهيم بن الوليد بن سَنْدَة بن بُطَّة، العبدي مولاهم الأصبهاني، أبو عبد الله، جدُّ صاحب التصانيف الحافظ أبي عبد الله محمد بن إسحاق بن محمد. قال أبو الشيخ: أستاذ شيوخنا وإمامهم، وقال الذهبي: الإمام الكبير الحافظ المجوِّد. توفي سنة (٣٠١ هـ).\n\"سير أعلام النبلاء\" للذهبي ١١/ ٨٨٤، \"تذكرة الحفاظ\" للذهبي ٢/ ٧٤١، \"طبقات الحفاظ\" للسيوطي (٧١٤).\n(٤) زيادة من (ج)، (ت).","vol":"3","page":16},{"text":"أنا أبو (١) مصعب (٢) قال: نا عمر بن طلحة الليثي (٣) عن سعيد المقبري (٤)، عن أبي هريرة (٥) قال: بعث النبي - ﷺ - بعثًا، ثم تتبعهم يستقرئ (٦)، فجاء إنسانٌ منهم فقال: \"ماذا معك من القرآن؟ \" حتى أتى على أحدثهم سنًّا فقال له: \"ما معك من القرآن؟ \" قال: كذا\n_________\n(١) من (ج).\n(٢) هو أحمد بن أبي بكر القاسم بن الحارث بن زرارة بن مصعب بن عبد الرحمن بن عوف، أبو مصعب الزهري، المدني الفقيه. روى عنه الجماعة، والنسائي بواسطة، وروى عنه أبو زرعة وأبو حاتم وقالا: صدوق. وذكره ابن حبان في \"الثقات\" ووثَّقه الذهبي، فقال: ثقة نادر الغلط، كبير الشأن، وقال ابن حجر: صدوق، عابه أبو خيثمة للفتوى بالرأي. توفي سنة (٢٤٢ هـ) وقد نيَّف على التسعين.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٣، \"الثقات\" لابن حبان ٨/ ٢١، \"تهذيب الكمال\" للمزي ١/ ٢٧٨، \"سير أعلام النبلاء\" للذهبي ١١/ ٤٣٦، \"الكاشف\" للذهبي ١/ ١٩١، \"تهذيب التهذيب\" لابن حجر ١/ ١٨، \"تقريب التهذيب\" لابن حجر (١٧).\n(٣) هو عمر بن طلحة بن علقمة بن وقاص الليثي المدني.\nقال أبو زرعة: ليس بقوي. وقال أبو حاتم: محله الصدق. وذكره ابن حبان في \"الثقات\"، وأورد له ابن عدي أحاديث وقال: له غير ما ذكرت. وبعض أحاديثه عن سعيد المقبري مما لا يتابعه عليه أحد. وقال ابن حجر: صدوق، من السابعة. \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١١٧، \"الثقات\" لابن حبان ٨/ ٤٤٠، \"الكامل\" لابن عدي ٥/ ٤٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٣٥، \"تقريب التهذيب\" لابن حجر (٤٩٥٨)، \"ذيل الكاشف\" لابن العراقي (١٠٩٩).\n(٤) ثقة.\n(٥) صحابي.\n(٦) في (ش)، (ف): ليستقرئهم. وفي (ج)، (ت): يستقرئهم.","vol":"3","page":17},{"text":"وكذا وسورة البقرة، فقال: \"اخرجوا وهذا عليكم أمير\". فقالوا: يا رسول الله، هو أحدثنا سنًّا، قال: \"معه سورة البقرة\" (١).\n_________\n(١) [٢٣٥] الحكم على الإسناد:\nإسناد المصنف فيه عمر بن طلحة وهو صدوق، إلا أنَّ ابن عدي قال فيه: وبعض أحاديثه عن سعيد المقبري مما لا يتابعه عليه أحد -ولم يتابعه أحد- والإسناد ساقط منه عطاء مولى أبي أحمد.\nإلا أنَّ الحديث حسن بطرقه وشواهده السابقة، ولذا حسَّنه الترمذي، وصححه غيره والله أعلم.\nأخرجه ابن عدي في \"الكامل\" ٥/ ٤٦ من طريق أبي مصعب به نحوه.\nوأخرجه الترمذي كتاب فضائل القرآن، باب ما جاء في فضل سورة البقرة وآية الكرسي (٢٨٧٦)، وابن ماجه في المقدمة، باب فضل من تعلم القرآن وعلمه (٢١٧) مختصرًا، والفريابي في \"فضائل القرآن\" (٧٢)، وابن خزيمة في \"صحيحه\" ٣/ ٥ (١٥٠٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٤٤٩ (٢١٢٦)، ٦/ ٣١٦ (٢٥٧٨)، كلهم من طريق عبد الحميد بن جعفر، عن سعيد المقبري، عن عطاء مولى أبي أحمد، عن أبي هريرة مرفوعًا بنحوه، وفيه زيادة: فقال رجل من أشرافهم: والله يا رسول الله ما منعني أن أتعلم سورة البقرة إلا خشية ألا أقوم بها. فقال رسول الله - ﷺ -: \"تعلموا القرآن فاقرؤوه وأَقرئوه، فإنَّ مثل القرآن لمن تعلمه فقرأه وقام به كمثل جِرابِ محشوٍّ مسكًا يفوح بريحه كلُّ مكان، ومثل من تعلمه فيرقد وهو في جوفه كمثَل جرابٍ وُكِئَ على مسك\".\nقال الترمذي: حديث حسن.\nوأخرجه الترمذي (٢٨٧٦) عقب الطريق السابق، من طريق الليث بن سعد، عن سعيد المقبري، عن عطاء مولى أبي أحمد، عن النبي - ﷺ - مرسلًا.\nوللحديث شاهد عن عثمان بن أبي العاص - ﵁ - قال: استعملني رسول الله - ﷺ - وأنا أصغر الستة الذين وفدوا عليه من ثقيف، وذلك أني كنت قرأت سورة البقرة. أخرجه الطبراني في \"المعجم الكبير\" ٩/ ٣٣ (٨٣٣٦). =","vol":"3","page":18},{"text":"التفسير:\n\n<span data-type=\"title\" id=toc-373>١ </span>- قوله -﷿- ﴿الم (١)﴾\nاختلف العلماء في الحروف المعجمة المفتتحة بها السور:\nفذهب كثير منهم إلى أنها من المتشابهات التي استأثر الله -﷿- بعلمها، فنحن نؤمن بتنزيلها ونكل إلى الله -﷿- تأويلها (١).\nقال أبو بكر الصديق - ﵁ -: لله -﷿- في كل كتاب سرّ، وسرُّ الله في القرآن أوائل السور (٢).\nوقال علي بن أبي طالب - ﵁ -: إن لكل كتاب صفوة، وصفوة هذا الكتاب (٣) حروف التهجي (٤).\n_________\n= وله شاهد مرسل عن سليمان بن يسار أن النبي - ﷺ - بعث قومًا وأمَّر عليهم أصغرهم، فذكروا ذلك فقال: \"إنَّه أكثرهم قرآنًا\". أخرجه عبد الرزاق في \"المصنف\" ٣/ ٣٧٦.\n(١) \"جامع البيان\" للطبري ١/ ٩٣، \"الوسيط\" للواحدي ١/ ٧٥، \"معالم التنزيل\" للبغوي ١/ ٥٨، \"المحرر الوجيز\" لابن عطية ١/ ٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣٤، \"مفاتيح الغيب\" للرازي ٣/ ٢، \"البحر المحيط\" لأبي حيان ١/ ١٥٨.\n(٢) \"معالم التنزيل\" للبغوي ١/ ٥٨، \"لباب التأويل\" للخازن ١/ ٢٦، ١/ ١٣٣ - ١٣٤، \"مفاتيح الغيب\" للرازي ٢/ ٣، \"زاد المسير\" لابن الجوزي ١/ ٢٠، \"البحر المحيط\" لأبي حيان ١/ ١٥٧، \"غرائب القرآن\" للنيسابوري ١/ ١٣٥، \"التسهيل\" لابن جزي ١/ ٦٠، \"فتح البيان\" لصديق حسن خان ١/ ٦٥.\n(٣) بعدها في (ج): عند الله.\n(٤) \"معالم التنزيل\" للبغوي ١/ ٥٨، \"مفاتيح الغيب\" للرازي ٢/ ٣، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣٤، \"لباب التأويل\" للخازن ١/ ٢٦، \"غرائب القرآن\" للنيسابوري ١/ ١٣٥، \"فتح البيان\" لصديق حسن خان ١/ ٦٥.","vol":"3","page":19},{"text":"وفسره الآخرون:\nفقال سعيد بن جبير: هي أسماء الله مقطعة، لو أحسن الناس تأليفها لعلموا اسم الله الأعظم، ألا ترى أنك (١) تقول: ﴿الر﴾ وتقول: ﴿حم﴾ وتقول: ﴿ن﴾ هو فيكون الرحمن، وكذلك سائرها على هذا الوجه، إلا أنّا (٢) لا نقدر على وصلها والجمع (٣) بينها (٤).\nوقال قتادة: هي أسماء القرآن (٥).\nوقال عبد الرحمن بن زيد بن أسلم: هي أسماء السور (٦) المفتتحة بها (٧).\n_________\n(١) في (ش)، (ف): أنه.\n(٢) في (ش)، (ف): أننا.\n(٣) في (ش)، (ف): ولا الجمع.\n(٤) \"معالم التنزيل\" للبغوي ١/ ٥٩، \"مفاتيح الغيب\" للرازي ٢/ ٦، \"البحر المحيط\" لأبي حيان ١/ ١٥٦، \"غرائب التفسير\" للكرماني ١/ ١٠٩، \"غرائب القرآن\" للنيسابوري ١/ ١٣٥.\nوورد نحوه عن ابن عباس، أخرجه الطبري في \"جامع البيان\" ١/ ٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨، وذكره السيوطي في \"الدر المنثور\" ١/ ٥٤.\n(٥) \"معالم التنزيل\" للبغوي ١/ ٥٩، \"المحرر الوجيز\" لابن عطية ١/ ٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣٦، \"البحر المحيط\" لأبي حيان ١/ ١٥٦، \"غرائب القرآن\" للنيسابوري ١/ ١٣٥.\n(٦) في (ج)، (ف): للسور.\n(٧) \"البحر المحيط\" لأبي حيان ١/ ١٥٦، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٥٠ عن عبد الرحمن بن زيد بن أسلم.\nونقله عن أبيه زيد بن أسلم: ابن جرير في \"جامع البيان\" ١/ ٨٧، وابن عطية في \"المحرر الوجيز\" ١/ ٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٣٥، والسيوطي في \"الدر المنثور\" ١/ ٥٥ وعزاه لابن جرير.","vol":"3","page":20},{"text":"وقال ابن عباس - ﵁ -: هي أقسام أقسم الله -﷿- بها (١).\nوروي عنه: أنّها ثناء أثنى الله بها على نفسه.\nوقال أبو العالية: ليس منها حرف إلا وهو مفتاح اسم من أسماء الله -﷿-، وليس منها (٢) حرف إلا وهو في آلائه وبلائه (٣)، وليس منها (٤) حرف إلا في مدة قوم وآجال آخرين (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٨٧ من طريق علي بن أبي طلحة.\nوذكره الواحدي في \"البسيط\" ٢/ ٣٨٢، والبغوي في \"معالم التنزيل\" ١/ ٥٩، وابن الجوزي في \"زاد المسير\" ١/ ٢٠، والخازن في \"لباب التأويل\" ١/ ٢٦، وأبو حيان في \"البحر المحيط\" ١/ ١٥٦، وابن كثير ١/ ٢٥١ - ٢٥٢.\n(٢) في (ف): فيها.\n(٣) من (ج)، (ش). وهو الموافق لما في مصادر التخريج، وفي (س)، (ف)، (ت): وولائه.\n(٤) في (ف): فيها.\n(٥) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨ (٤٩) بسنده عن الربيع بن أنس، عن أبي العالية في قوله: ﴿الم﴾ قال: هذِه الأحرف الثلاثة من التسعة والعشرين حرفًا، دارت فيها الألسن كلها، ليس منها حرف. . إلخ الأثر كما عند المصنف -هنا- ورجال إسناده -كما قال المحقق- يحتج بروايتهم، لكن أبا العالية يرسل كثيرًا، ورواية أبي جعفر الرازي عن أنس مضطربة، والمتن في بعض ألفاظه نكارة.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٥٢ وتكلم فيه من جهة معناه.\nوذكره الواحدي في \"البسيط\" ٢/ ٣٩٢، والرازي في \"مفاتيح الغيب\" ٢/ ٧، وأبو حيان في \"البحر المحيط\" ١/ ١٥٦، والكرماني في \"غرائب التفسير\" ١/ ١١٠، والسيوطي في \"الدر المنثور\" ١/ ٥٦ ونسبه إلى ابن جرير، وابن أبي حاتم في \"تفسير القرآن العظيم\". وابن جرير أخرجه في \"جامع البيان\" ١/ ٨٨ عن الربيع بن أنس.","vol":"3","page":21},{"text":"وقال عبد العزيز بن يحيى: معنى هذِه الحروف أنّ الله -﷿- ذكرها فقال: اسمعوها مقطعة، حتى إذا وردت عليكم مؤلفة كنتم قد عرفتموها قبل ذلك، (ولذلك تُعلم للصبيان) (١) (أولًا مقطعة) (٢)، فكأن الله -﷿- أسمعهم إياها مقطعة مفردةً ليعرفوها إذا وردت عليهم مؤلفة (٣) (٤).\nوقال أبو روق: إنّها تسكيت للكفار، وذلك أن رسول الله - ﷺ - كان يجهر بالقراءة في الصلوات كلها، وكان المشركون يقولون: ﴿لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ﴾ (٥) وربّما صفّقُوا، وربّما صفَّروا، وربّما لغطوا، ليغلطوا النبي - ﷺ -، فلمّا رأى ذلك رسول الله - ﷺ - أسرّ (في الظهر) (٦) والعصر، وجهر في سائرها، فكانوا أيضًا يأتونه ويؤذونه؟ فأنزل الله -﷿- هذِه الحروف المقطعة، فلما سمعوا (٧) بقوا متحيرين متفكرين، فاشتغلوا بذلك عن إيذائه وتغليطه، فكان ذلك سبيلًا (٨) لاستماعهم وطريقًا إلى انتفاعهم (٩).\n_________\n(١) في النسخ الأخرى: وكذلك يعلم الصبيان.\n(٢) في (ش)، (ت): مقطعةً أولًا.\n(٣) في (ج) زيادة: ثم أسمعهم مؤلفة.\n(٤) \"مفاتيح الغيب\" للرازي ٢/ ٦.\n(٥) سورة فصلت: (٢٦).\n(٦) في (ت): بالظهر.\n(٧) فيما سوى (س): سمعوها.\n(٨) في (ج)، (ت): سببًا.\n(٩) \"مفاتيح الغيب\" للرازي ٢/ ٦، وذكر نحوه القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٣٤.","vol":"3","page":22},{"text":"وقال الأخفش: إنّما أقسم الله تعالى بالحروف المعجمة لشرفها ولفضلها (١) ولأنها مباني كتبه المنزَّلة بالألسنة المختلفة، ومباني أسمائه (٢) الحسنى وصفاته العلى، وأصول كلام الأمم، بها يتعارفون، ويذكرون الله -﷿- ويوحدونه، فكأنه أقسم بهذِه الحروف أنَّ (٣) القرآن كلامه وكتابه لا ريب فيه (٤).\nوقال ثعلب: هي للتنبيه والاستئناف، لِيُعلم أنّ الكلام الأول قد انقطع، كقولك: ألا إنّ زيدًا ذاهبٌ (٥).\nوأحسن الأقاويل فيها وأمتنها (٦) أنّها إظهارٌ لإعجاز القرآن (٧)\n_________\n(١) في (ج): وفضلها.\n(٢) في (ف): لأسمائه.\n(٣) في (ف): لأنَّ.\n(٤) \"معالم التنزيل\" للبغوي ١/ ٥٩، \"مفاتيح الغيب\" للرازي ٢/ ٧، \"البحر المحيط\" لأبي حيان ١/ ١٥٧.\n(٥) \"مفاتيح الغيب\" للرزاي ٧/ ٢، \"البحر المحيط\" لأبي حيان ١/ ١٥٦.\n(٦) في (ف): وأثبتها.\n(٧) ما ذهب إليه المصنف ﵀ أخذ به جمعٌ من الأئمة والعلماء، حيث حكاه الرازي في \"مفاتيح الغيب\" عن المبرد، وجمع من المحققين، وحكى القرطبي عن الفراء وقطرب نحوه، وقرر هذا المذهب الزمخشري في \"كشافه\" ونصره أتم نصر، وإليه ذهب العلامة أبو العباس ابن تيمية، والحافظ أبو الحجاج المزي، حكاه عنهما ابن كثير، وهو القول الصحيح.\nانظر: \"الكشاف\" للزمخشري ١/ ٣٧، \"مفاتيح الغيب\" للرازي ٢/ ٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣٤، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٥٦.","vol":"3","page":23},{"text":"وصدق محمد - ﷺ - وذلك أنّ كلّ (١) حرف من هذِه الحروف معبرٌ عن جميع الحروف الثانية والعشرين، والعرب تعبِّرُ ببعض الشيء عن كلِّه، كقوله -﷿-: ﴿وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ﴾ (٢) (أي: صلُّوا) (٣) لا يُصلُّون، وقوله: ﴿وَاسْجُدْ وَاقْتَرِبْ﴾ (٤) أي: صلِّ. فعَبَّر بالركوع والسجود عن الصلاة، إذ كانا من أركانها، وقال تعالى: ﴿ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ﴾ (٥) (أراد جميع أبدانكم) (٦)، وقال: ﴿سَنَسِمُهُ عَلَى الْخُرْطُومِ (١٦)﴾ (٧) أي: على الأنف. فعبّر باليد عن الجسد، وبالأنف عن الوجه (٨).\nوقال الشاعر في امرأته وقد كان قيل له: إنّها تحفظ القرآن، فرآها تتعلّم أبجد (٩):\nلمّا رأيت أنها في حطّي ... أخذت منها بقرونٍ شُمطِ (١٠)\n_________\n(١) في (ش): لكل.\n(٢) المرسلات: ٤٨.\n(٣) غير واضحة في (س)، والمثبت من النسخ الأخرى.\n(٤) العلق: جزء من الآية ١٩.\n(٥) آل عمران: أول الآية ١٨٢.\n(٦) في (ف): أي: جميع أيديكم.\n(٧) القلم: ١٦.\n(٨) \"البسيط\" للواحدي ٢/ ٣٨٥.\n(٩) في (ت): فقال فيها.\n(١٠) الرجز لبعض بني أسد، يتحدث عن امرأة لا يرضى خلقها، حاول إصلاحها فلم =","vol":"3","page":24},{"text":"فعبّر بلفظة (حطي) عن جملة حروف (أبجد).\nويقول القائل: تعلّمْتُ: أب ت ث، وهو لا يريد هذِه الأربعة الأحرف دون غيرها، بل يريد جميعها. وقرأت الحمد؛ وهو يريد جميع السورة، ونحوها (١) كثير (٢).\nوكذلك عبّر الله تعالى بهذِه الحروف عن جملة حروف التهجي، والإشارة فيه أنّ الله تعالى نبّه العرب وتحدّاهم فقال: إنّي أنزلت هذا الكتاب من جملة الحروف (٣) الثانية والعشرين (٤) التي\n_________\n= تنقد له ولم تتقدم، كأنها تستمر في أول تعلمها، كالصبي لا يعدو في تعلمه حروف الهجاء.\nوالقرون الشمط: خصل الشعر المختلط فيه السواد والبياض.\nوالأبيات عند الفراء:\nلما رأيتُ أمرها في حطي\nوفَنَكت في كذب ولطّ\nأخذتُ منها بقرون شُمطِ\nولم يزل ضربي لها ومعطي\nحتى علا الرأس دم يغطي\n\"معاني القرآن\" للفراء ١/ ٣٦٩.\nوانظر أيضًا \"جامع البيان\" للطبري ١/ ٨٩، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٠١)، \"البسيط\" للواحدي ٢/ ٣٨٦.\n(١) في (ف)، (ت): ونحو هذا.\n(٢) \"معاني القرآن\" للفراء ١/ ٣٦٨، \"بحر العلوم\" للسمرقندي ١/ ٨٨، \"البحر المحيط\" لأبي حيان ١/ ١٥٧.\n(٣) ساقطة من (ف).\n(٤) بعدها في (ت): حرفًا.","vol":"3","page":25},{"text":"هي لغتكم ولسانكم، وعليها مباني كلامكم، فإن كان محمد ﵌ هو الذي يقوله (١) من تلقاء نفسه فأتوا بمثله أو بعشر سور من (٢) مثله أو بسورة مثله، فلمّا عجزوا عن ذلك بعد التحدي، ثبت أنه معجز.\nهذا قول المبرِّد وجماعة من أهل المعاني (٣).\nفإنْ قيل: فهل يكون حرف واحد مؤديًا للمعنى، وهل تجدون في كلام العرب أنْ يُقال: الم زيد قائم؟ وحم عمرو ذاهب؟ قلنا: نعم، هذِه عادة العرب، يشيرون (بلفظ حرف واحد) (٤) إلى جميع الحروف، ويعبرون به عنه (٥).\nقال الراجز:\nقلت لها قفي لنا (٦) قالت (٧) قاف\nلا تحسبي أنّا نسينا الإيجاف (٨)\n_________\n(١) في (ش): تقوّله.\n(٢) ساقطة من النسخ الأخرى.\n(٣) \"مفاتيح الغيب\" للرزاي ٢/ ٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣٤، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٥٦.\n(٤) في (ج)، (ف): بلفظ واحد. وفي (ت): بحرف واحد.\n(٥) في (ف): عنها، وفي (ج): ويعبر عنه.\n(٦) ليست في (ش)، (ج)، (ف).\n(٧) في (ج)، (ف): فقالت.\n(٨) الرجز للوليد بن عقبة، ولاه عثمان - ﵁ - الكوفة، فشرب وأم الناس سكران، فعزله عثمان وطلبه حين شهد عليه بذلك، فقال هذا الشعر وهو في طريقه إلى المدينة، يخاطب الإبل، ويقول: لا تظنيني أترفت ونسيت طرد الإبل. =","vol":"3","page":26},{"text":"أي: قف أنت (١).\nوأنشد سيبويه لغيلان (٢):\nنادَوهم (٣) أن ألجموا ألا تا\nقالوا جميعًا كلُّهم: بلى (٤) فا (٥)\nأي: ألا تركبون، بلى (٦) فاركبوا.\n_________\n= انظر: \"معاني القرآن\" للفراء ٣/ ٧٥، \"جامع البيان\" للطبري ١/ ٩٠، \"معاني القرآن\" للزجاج ١/ ٦٢، \"الخصائص\" لابن جني ١/ ٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣٥، \"الأغاني\" للأصبهاني ٥/ ١٣١، \"لسان العرب\" لابن منظور ١٥/ ٣٧٤ (وقف)، \"البحر المحيط\" لأبي حيان ١/ ١٥٨.\nوالإيجاف: حث الدابة على سرعة السير، وهو الوجيف.\n(١) في \"معاني القرآن\" للزجاج: يريد: قالت: أقف. وعند الطبري والقرطبي: قالت: قد وقفت.\n(٢) غيلان بن عقبة بن بُهَيس -بالمهملة وورد بالمعجمة- مُضري النسب، يُعرَف بذي الرّمة، والرّمة: هي الحبل. قال أبو عمرو بن العلاء: افتتح الشعراء بامرئ القيس، وختموا بذي الرُّمَّة توفي سنة (١١٧ هـ).\n\"طبقات فحول الشعراء\" لابن سلام ٢/ ٥٤٩، \"الشعر والشعراء\" لابن قتيبة (ص ٣٥٠).\n(٣) في (ف): ناداهم.\n(٤) في (ش)، (ج)، (ف): ألا. وهو هكذا أيضًا في \"معاني القرآن\" للزجاج و\"الجامع لأحكام القرآن\" للقرطبي كما سيأتي.\n(٥) ورد البيت في \"معاني القرآن\" للزجاج ١/ ٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣٥، ولم أقف عليه في \"ديوان ذي الرُّمَّة\".\n(٦) في (ش)، (ج): وألا. =","vol":"3","page":27},{"text":"وأنشد قُطْرب:\nجاريةٌ قد وعدتْني أنْ تَا ... تَدْهَنُ رأسِي وتفَلِّي (١) أو تَا (٢)\nأراد: أن تأتي أو تمسح.\nوأنشد الزجَّاج:\nبالخيرِ خيراتٌ وإنْ شرٌّ فَا ... فَلا أُريدُ الشَّرَّ إِلا أنْ تَا (٣)\nأراد بقوله: (فا): فشرٌّ له، وبقوله: (أن تا): أن تريده.\nوقال الأخفش: هذِه الحروف ساكنة، لأن حروف الهجاء لا تعرب (٤).\nقال أبو النَّجم (٥):\n_________\n= قال الزجاج: تفسيره: نادوهموا أنْ ألجموا، ألا تركبون، قالوا جميعًا: ألا فاركبوا، فإنما نطق بتاء وفاء، كما نطق الأول بقاف.\n\"معاني القرآن\" ١/ ٦٢.\n(٢) في (ت): أو تفلي.\n(٣) لم أعثر عليه.\n\"معاني القرآن\" للزجاج ١/ ٦٣، وانظر \"لسان العرب\" لابن منظور ١٣/ ١٤٩ (معي).\n(٤) انظر \"معانى القرآن\" للأخفش ١/ ١٩.\n(٥) أبو النجم: هو الفضل بن قدامة، من عجل، كان ينزل الكوفة، وهو أحد رُجَّاز الإسلام المتقدمين، من الطبقة التاسعة.\n\"طبقات فحول الشعراء\" لابن سلام ٢/ ٧٤٥، \"الشعر والشعراء\" لابن قتيبة (ص ٤٠٠).","vol":"3","page":28},{"text":"أقبلتُ من عندِ زيادٍ كالخَرِفْ\nتَخُطُّ رِجْلايَ بخطٍّ (١) مُختلف\nتُكَتِّبانِ (٢) في الطريقِ لامَ الفْ (٣)\nفإذا أدخلت حرفًا من حروف العطف حركتها، أنشد أبو عبيدة (٤):\nإذا اجتمعوا على ألف وواو ... وياء هاج بينهمُ قتالُ (٥)\n_________\n(١) في (ت): خطوطا.\n(٢) في (ش): يكتبان.\n(٣) \"ديوان أبي النجم\" (ص ١٤١). ووردت الأبيات -أيضًا- في: \"مجاز القرآن، لأبي عبيدة ١/ ٢٨، \"معاني القرآن\" للزجاج ١/ ٦٠، \"المقتضب\" للمبرد ١/ ٣٧٢، ٣/ ٣٥٧، \"المخصص\" لابن سيده ١٤/ ٩٥، ١٧/ ٥٣، \"سرّ صناعة الإعراب\" لابن جني ٢/ ٦٥١، \"خزانة الأدب\" للبغدادي ١/ ٩٩.\nومعنى الأبيات: كان لأبي النجم صديق يسقيه الخمر، فينصرف من عنده ثملًا لا يملك نفسه، مثل الخرف، وهو الذي فسد عقله من الكبر، وكان يتمايل فتخط رجلاه في الطريق مما يشبه (لام ألف) أو أنه تارة يمشي معوجًا فتخط رجلاه ما يشبه (اللام)، وتارة يمشي مستقيمًا فتخط رجلاه خطّا مستقيمًا يشبه الألف.\n(٤) في (ش): أبو عبيد. والبيت منسوب إلى يزيد بن الحكم الثقفي. كما في \"معاني القرآن\" للزجاج ١/ ٦١، \"البسيط\" للواحدي ٢/ ٣٧٩، \"خزانة الأدب\" للبغدادي ١/ ٥٣٥، \"الأغاني\" للأصبهاني ١١/ ٩٦.\n(٥) أورده المبرّد في \"المقتضب\" ١/ ٣٧١. قال: قال رجل من الأعراب يذم النحويين إذا سمع خصومتهم فيه:\nإذا اجتمعوا على ألف. . . وياء وتاء هاج بينهمُ قتال\nوانظر في هذا أيضًا: \"معاني القرآن\" للزجاج ١/ ٦١، \"البسيط\" للواحدي ٢/ ٣٧٩، \"المخصص\" لابن سيده ١٤/ ٩٥، \"سر صناعة الإعراب\" لابن جني ٢/ ٧٨٢، \"خزانة الأدب\" للبغدادي ١/ ١١٠.","vol":"3","page":29},{"text":"وهذِه الحروف تذكّر على اللفظ، وتؤنّث على توهم الكلمة (١).\nقال كعب الأحبار: خلق الله تعالى القلم من نور أخضر، ثم أنطقه بثمانية وعشرين حرفًا هنّ أصل الكلام، وهيأها بالصوت الذي يسمع وينطق به، فنطق بها القلم، فكان أول ذلك كله نقطة، فنظرت إلى نفسها فتصاغرت وتواضعت لربها، وتمايلت هيبة له فسجدت (٢) فصارت همزة، فلما رأى الله -﷿- تواضعها، مدها وطولها (٣) وفصلها (٤)، فصارت ألفًا، فتلفظ بها، ثم جعل (٥) القلم ينطق (٦) بحرف حرف، إلى ثمانية وعشرين حرفًا، فجعلها مدار الكلام والكتب والأصوات واللغات (٧) والعبارات كلها إلى يوم القيامة، وجمعها كلها في (أبجد)، وجعل الألف لتواضعها مفتاح أول أسمائه، ومقدمًا على الحروف كلها (٨).\nفأما قوله -﷿-: ﴿الم (١)﴾:\nفاختلف العلماء في تفسيرها:\n_________\n(١) \"معاني القرآن\" للزجاج ١/ ٦٠، \"البسيط\" للواحدي ٢/ ٣٨٠، \"المخصص\" لابن سيد ١٧/ ٤٩.\n(٢) بعدها في (ت): سجدتها.\n(٣) بعدها في (ت): وجلل لها\n(٤) في (ش)، (ج)، (ت): وفضلها.\n(٥) في (ت): وجعل. وفي (س): تجعل.\n(٦) في (ش)، (ف): ينطلق.\n(٧) ساقطة من (ف).\n(٨) لم أقف عليه، والصَّنعة الإسرائيلية ظاهرة على قول كعبٍ هذا.","vol":"3","page":30},{"text":"[٢٣٦] فأخبرنا عبد الله بن حامد (١) قال: أنا محمد بن عبد الله (٢) قال: نا حامد بن شعيب (٣) قال: نا سريج (٤) بن يونس (٥) قال: نا علي ابن عاصم (٦)،\n_________\n(١) لم يذكر بجرح ولا تعديل.\n(٢) لم يذكر بجرح ولا تعديل.\n(٣) نسبه المصنف إلى جده. وهو حامد بن محمد بن شعيب البلخي، أبو العباس، حدَّث عن سريج بن يونس وغيره. وثقه الدارقطني، وتوفي سنة (٣٠٩ هـ).\n\"تاريخ بغداد\" للخطيب ٨/ ١٦٩، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٩١، \"شذرات الذهب\" لابن العماد ٢/ ٢٥٨.\n(٤) من (ج). وتصحف في بقية النسخ إلى (شُريح).\nوهو: سُريج بن يونس بن إبراهيم البغدادي، أبو الحارث، مروذي الأصل، ثقة، عابد. مات سنة (٢٣٥ هـ).\n\"تهذيب الكمال\" للمزي ١٥/ ٢٢١، \"تهذيب التهذيب\" لابن حجر ١/ ٦٨٦، \"تقريب التهذيب\" لابن حجر (٢٢٣٢).\n(٥) ثقة، عابد.\n(٦) علي بن عاصم بن صهيب، أبو الحسن الواسطي، مولى آل أبي بكر الصديق. قال يعقوب بن شيبة: كان من أهل الدين والصلاح والخير البارع، وكان شديد التوقّي. أنكر عليه كثرة الغلط والخطأ مع تماديه على ذلك.\nوقال أحمد بن حنبل: أمَّا أنا فأخذتُ عنه، كان فيه لجاج، ولم يكن متَّهمًا، وقال وكيع: أدركت الناس والحلقة بواسط لعليِّ بن عاصم. فقيل له: كان يغلط.\nفقال: دعوه وغلطه. وقال الفلاس: فيه ضعف، وكان -إن شاء الله- من أهل الصدق. وقال ابن معين: ليس بشيء. وقال النسائي: ضعيف. وقال أيضًا: متروك الحديث. وقال البخاري: ليس بالقوي عندهم، يتكلمون فيه.\nقال ابن حجر: صدوق يخطئ ويصرّ، ورُمي بالتشيع. توفي سنة (٢٠١ هـ).\n\"الضعفاء الصغير\" للبخاري (٢٥٤)، \"الضعفاء والمتروكين\" للنسائي (٤٣٠)، =","vol":"3","page":31},{"text":"عن عطاء بن السائب (١)، عن سعيد بن جبير (٢)، عن ابن عباس (٣) في.\nقول الله -﷿- ﴿الم (١)﴾ قال: أنا الله أعلم (٤)\n_________\n= \"تهذيب الكمال\" للمزي ٢٠/ ٥٠٤، \"سير أعلام النبلاء\" للذهبي ٩/ ٢٤٩، \"ميزان الاعتدال\" للذهبي ٣/ ١٣٥، \"تهذيب التهذيب\" لابن حجر ٣/ ١٧٣، \"تقريب التهذيب\" لابن حجر (٤٧٩٢).\n(١) وهو صدوق اختلط.\n(٢) وهو ثقة، ثبت، فقيه.\n(٣) صحابي.\n(٤) [٢٣٦] الحكم على الإسناد:\nإسناده مداره على عطاء بن السائب وهو صدوق اختلط. والراوي عنه علي بن عاصم: صدوق يخطئ. وفيه شيخ المصنف، وشيخ شيخه لم يذكرا بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١/ ٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧ (٤٣)، والنحَّاس في \"معاني القرآن\" ١/ ٧٣، وفي \"القطع والائتناف\" (ص ١٩١)، والسمرقندي في \"بحر العلوم\" ١/ ٨٥، والبيهقي في \"الأسماء والصفات\" ١/ ١٦٤ من طريق عطاء بن السائب، عن سعيد بن جبير، عن ابن عباس.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٥٤، وزاد نسبته إلى وكيع، وعبد بن حميد، وابن المنذر.\nوذكره -كذلك- الحيري في\"الكفاية\" ١/ ١٦، والواحدي في \"الوسيط\" ١/ ٧٦، وفي \"البسيط\" للواحدي ٢/ ٣٨٤، والبغوي في \"معالم التنزيل\" ١/ ٥٨، والرازي في \"مفاتيح الغيب\" ٢/ ٦، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٣٥، وأبو حيان في \"البحر المحيط\" ١/ ١٥٧.\nفائدة: قال السمرقندي في \"بحر العلوم\" ١/ ٨٦: ومعنى قول ابن عباس: أنا الله أعلم. =","vol":"3","page":32},{"text":"[٢٣٧] وأخبرنا عبد الله بن حامد (١) قال: نا محمد بن يعقوب (٢) قال: نا الحسن بن علي بن عفان (٣) قال: نا أبو أسامة (٤) عن أبي روق (٥)، عن الضحاك (٦) في قوله: ﴿الم (١)﴾ قال: أنا الله أعلم (٧).\n_________\n= يعني الألف: أنا، واللام: الله، والميم: أعلم؛ لأن القرآن نزل بلغة العرب، والعرب قد كانت تذكر حرفًا وتريد به تمام الكلمة.\nواختار هذا التفسير الزجاج، حيث قال في \"معاني القرآن\" ١/ ٦٢: والذي أختاره من هذِه الأقوال التي قيلت في قوله -﷿-: ﴿الم (١)﴾ بعض ما يروى عن ابن عباس رحمة الله عليه، وهو أن المعنى: ﴿الم (١)﴾ أنا الله أعلم، وأنَّ كل حرف منها له تفسيره. .\n(١) لم يذكر بجرح ولا تعديل.\n(٢) الأصم، ثقة.\n(٣) صدوق.\n(٤) أبو أسامة حماد بن أسامة القرشي مولاهم، الكوفي، مشهور بكنيته، ثقة، ثبت، ربما دلس، وكان بآخره يحدث من كتب غيره، وذكره ابن حجر في الثانية من طبقات المدلسين، وتحتوي هذِه المرتبة على من احتمل الأئمة تدليسه وأخرجوا له في \"الصحيح\" لإمامته وقلة تدليسه في جنب ما روى، أو كان لا يدلس إلا عن ثقة. توفي أبو أسامة سنة (٢٠١ هـ).\n\"تهذيب الكمال\" للمزي ٧/ ٢١٧، \"تقريب التهذيب\" لابن حجر (١٤٩٥)، \"تعريف أهل التقديس\" لابن حجر (ص ١٠٧ - ١٠٨).\n(٥) صدوق.\n(٦) صدوق، كثير الإرسال.\n(٧) [٢٣٧] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم يذكر بجرح أو تعديل. والإسناد -من بعده- حسن.\nوالله أعلم. =","vol":"3","page":33},{"text":"وقال مجاهد وقتادة: ﴿الم﴾: اسم من أسماء القرآن (١).\nوقال الربيع بن أنس: ألف: مفتاح اسمه (الله)، ولام: مفتاح اسمه (لطيف)، وميم: مفتاح اسمه (مجيد) (٢).\n[٢٣٨] وأخبرنا عبد الله بن حامد (٣) قال: أنا محمد بن عبد الله (٤)\n_________\n= التخريج:\nذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧، والواحدي في \"الوسيط\" ١/ ٧٦.\n(١) قول مجاهد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩ (٥٠)، والطبري في \"جامع البيان\" ١/ ٨٧ من طريق شبل بن عباد، عن ابن أبي نجيح، عن مجاهد.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٥٤ ونسبه لابن جرير فقط.\nوأما أثر قتادة، فأخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٣٩ ومن طريقه ابن جرير في \"جامع البيان\" ١/ ٨٧ عن معمر، عن قتادة. وسنده صحيح.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩ ولم يروه، وأورده كذلك البغوي في \"معالم التنزيل\" ١/ ٥٩، والسيوطي في \"الدر المنثور\" ١/ ٥٤ وزاد نسبته إلى عبد بن حميد.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٨٨ في سياق طويل. وذكره البغوي في \"معالم التنزيل\" ١/ ٥٩، وذكره السيوطي في \"الدر المنثور\" ١/ ٥٤ ونسبه إلى عبد بن حميد وحده.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨ (٤٩) عن الربيع، عن أبي العالية. ثم قال: وروي عن الربيع بن أنس مثل ذلك. وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٥٢.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم يذكر بجرح أو تعديل.","vol":"3","page":34},{"text":"قال: نا حامد بن شعيب (١)، قال: نا سُريج (٢)، قال: نا إسماعيل بن إبراهيم (٣) عن خالد (٤) عن عكرمة (٥) قال: ﴿الم﴾ قسم (٦).\n_________\n(١) ثقة.\n(٢) ثقة، عابد.\n(٣) إسماعيل بن إبراهيم بن مِقسَم الأسدي مولاهم، أبو بسر البصري، المعروف بابن علية، ثقة، حافظ. مات سنة (١٩٣ هـ).\n\"تهذيب الكمال\" للمزي ٣/ ٢٣، \"تهذيب التهذيب\" لابن حجر ١/ ١٤٠، \"تقريب التهذيب\" لابن حجر (٤٢٠).\n(٤) خالد بن مهران، أبو المنازل -بفتح الميم، وقيل: بضمها وكسر الزاي- البصري، الحذّاء -بفتح المهملة وتشديد الذال المعجمة- قيل له ذلك؛ لأنه كان يجلس عندهم، وقيل: لأنه كان يقول: أحذ على هذا النحو، وهو ثقة يرسل. وقد أشار حماد بن زيد إلى أنَّ حفظه تغيَّر لما قدم من الشام، وعاب عليه بعضهم دخوله في عمل السلطان. توفي سنة (١٤١ هـ) وقيل: بعدها بسنة.\n\"سير أعلام النبلاء\" للذهبي ٦/ ١٩٠، \"تهذيب الكمال\" للمزي ٨/ ١٧٧، \"تهذيب التهذيب\" لابن حجر ١/ ٥٣٣، \"تقريب التهذيب\" لابن حجر (١٦٩٠)، \"جامع التحصيل في أحكام المراسيل\" للعلائي (ص ١٧١) (١٦٩)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٤٦١).\n(٥) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٦) [٢٣٨] الحكم على الإسناد:\nإسناده فيه شيخ المصنف، وشيخ شيخه لم يذكرا بجرح أو تعديل. وله طرق أخرى. والله أعلم.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠ (٥٢)، وابن جرير في \"جامع البيان\" ١/ ٨٨ من طريقين، عن إسماعيل ابن عُليَّة، عن خالد الحذاء، عن عكرمة. =","vol":"3","page":35},{"text":"وقال محمد بن كعب: الألف: آلاء الله، واللام: لطفه، والميم: ملكه (١).\nوفي بعض الروايات عن ابن عباس: الألف: الله، واللام: جبريل، والميم: محمد، أقسم (٢) الله تعالى بهم إنّ هذا الكتاب لا ريب فيه (٣).\nويحتمل أن يكون معناه على هذا التأويل: أنزل الله هذا الكتاب على جبريل إلى محمد ﵉ (٤).\nوقال أهل الإشارة (٥): ألف (٦): أنا، لام: لي، ميم: مني (٧).\n_________\n= وذكره السيوطي في \"الدر المنثور\" ١/ ٥٤ ونسبه لابن جرير وحده. وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٥٢، ونسبه لابن أبي حاتم وابن جرير، وصحح المحقق لـ \"تفسير القرآن العظيم\" لابن كثير إسناده. \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٥٢.\n(١) \"الكفاية\" للحيري ١/ ١٦ \"معالم التنزيل\" للبغوي ١/ ٥٨، \"مفاتيح الغيب\" للرازي ٢/ ٦، \"لباب التأويل\" للخازن ١/ ٢٦، \"غرائب القرآن\" للنيسابوري ١/ ١٣٥.\n(٢) في (ف): فأقسم.\n(٣) \"تنوير المقباس\" للفيروزآبادي (ص ٣)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣٥، \"مفاتيح الغيب\" للرازي ٢/ ٦، \"البحر المحيط\" لأبي حيان ١/ ١٥٧، \"غرائب القرآن\" للنيسابوري ١/ ١٣٥.\n(٤) \"أنوار التنزيل\" للبيضاوي ١/ ٤٤.\n(٥) أهل الإشارة هم أصحاب التفسير الإشاري، وهو تأويل آيات القرآن الكريم على خلاف ما يظهر منها، بمقتضى إشارات خفيَّة تظهر لأرباب السلوك، ويمكن التطبيق بينها وبين الظواهر المرادة. \"التفسير والمفسرون\" ٢/ ٣٥٢ وما بعدها.\n(٦) في (ش)، (ف)، (ت): الألف.\n(٧) \"مفاتيح الغيب\" للرازي ٢/ ٦، \"غرائب القرآن\" للنيسابوري ١/ ١٣٦.","vol":"3","page":36},{"text":"وقال بعضهم: ألف: أفرد سرك لي انفراد الألف عن (١) سائر الحروف، واللام: لين جوارحك لعبادتي (٢)، والميم: أقم معي بمحو رسومك وصفاتك أزينك بصفات الأنس بي (٣) والقرب مني (٤).\n[٢٣٩] وسمعت أبا القاسم الحسن بن محمد بن حبيب (٥) يقول: سمعت أبا نصر منصور بن عبد الله الأصفهاني (٦) يقول: سمعت أبا القاسم بن بنج (٧) الإسكندراني (٨) يقول: سمعت أبا جعفر (٩) الملطي (١٠) يقول: سمعت أبي يقول: سمعت علي بن موسى الرضا (١١) يقول: سئل جعفر الصادق (١٢) عن قوله: ﴿الم﴾ قال: في الألف ست صفات من صفات الله -﷿-: الابتداء؛ لأن الله تعالى ابتدأ جميع الخلق، والألف ابتداء الحروف، والاستواء: فهو عادل غير جائر، والألف مستو بذاته (١٣)، والانفراد: فالله فرد\n_________\n(١) في (ش)، (ف): من.\n(٢) في (ف): لعبادي.\n(٣) ساقطة من (ف)، (ت).\n(٤) \"حقائق التفسير\" للسلمي (ص ٩)، \"لطائف الإشارات\" للقشيري ٣/ ٦٦.\n(٥) قيل: كذبه الحاكم.\n(٦) في (ش)، (ج)، (ف): الأصبهاني.\n(٧) في (ش): فتح.\n(٨) ذكر ابن يونس أنه اختلط.\n(٩) في (ش): حفص. وهو خطأ.\n(١٠) قال الحافظ عبد الغني بن سعيد: ليس في الملطيين ثقة.\n(١١) صدوق.\n(١٢) صدوق، فقيه، إمام.\n(١٣) في (ش)، (ج)، (ف): في ذاته. وفي (ت): مستوي ذاته.","vol":"3","page":37},{"text":"والألف فرد، واتصال الخلق بالله، والله (لا وصلة له) (١) بالخلق، وكلهم محتاجون إليه، والله غني عنهم، وكذلك الألف لا يتصل بحرف (٢)، والحروف متصلة به، وهو منقطع من غيره، فالله تعالى بائن بجميع صفاته من خلقه ومعناه من الألفة، وكما أن الله تعالى سبب ألفة الخلق، فكذلك الألف تألفت عليه (٣) الحروف، وهو سبب ألفتها (٤).\nوقال الحكماء: حير عقول الخلق في ابتداء خطابه، وهي (٥) محل الفهم ليعلموا ألا سبيل لأحد إلى معرفة حقائق خطابه إلا بعلمهم بالعجز عن معرفة (٦) كنه حقيقة خطابه (٧).\nوأما محل ﴿الم﴾ من الإعراب، فرفع بالابتداء (٨)، وخبره فيما\n_________\n(١) في (ش): فلا يتصل، وفي (ج)، (ت): لا يتصل، وفي (ف): ولا يتصل.\n(٢) في (ت): بالحروف.\n(٣) في (ج): عليه تألفت.\n(٤) [٢٣٩] الحكم على الإسناد:\nإسناده ضعيف، لضعف أبي جعفر الملطي، واختلاط أبي القاسم الإسكندراني، وفيه من لم أجده.\nالتخريج:\nلم أقف عليه، وهو تفسير إشاري.\n(٥) في (ش)، (ف)، (ج)، (ت): وهو.\n(٦) في (ش)، (ف): معرفتهم.\n(٧) ذكره أبو عبد الرحمن السلمى فى \"حقائق التفسير\" (ص ٩).\n(٨) في (ت): على الابتداء.","vol":"3","page":38},{"text":"بعده وقيل: ﴿الم﴾ ابتداء، و﴿ذَلِكَ﴾ ابتداء آخر، و﴿الْكِتَابُ﴾ خبره، وجملة الكلام خبر الابتداء الأول (١).\n\n<span data-type=\"title\" id=toc-374>٢ </span>- قوله -﷿-: ﴿ذَلِكَ الْكِتَابُ﴾:\nذا: اسم، واللام: عماد، والكاف: خطاب، وهو إشارة إلى الغائب (٢).\nو﴿الْكِتَابُ﴾: بمعنى المكتوب، كالحساب والعماد (٣). قال الشاعر:\nبَشَرتُ عيالي إذ رأيت صحيفةً ... أتتك من الحجاج يتلى كتابها (٤)\nأي: مكتوبها، فوضع المصدر موضع الاسم، كما تقول للمخلوق خلْق، وللمصور تصوير، ويقال: درهم (٥) ضرْب (٦) الأمير أي: مضروبه (٧).\nوأصله من الكتْب، وهو ضم الحروف بعضها إلى بعض، مأخوذ\n_________\n(١) \"البسيط\" للواحدي ٢/ ٤٠٤، \"الكشاف\" للزمخشري ١/ ٤٢، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٠.\n(٢) \"البسيط\" للواحدي ٢/ ٣٩٥، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٠.\n(٣) انظر \"الدر المصون\" للسمين الحلبي ١/ ٨٥.\n(٤) البيت لمسلم بن معبد الوالبي. انظر: \"خزانة الأدب\" ١/ ٣٦٥، \"الدر المصون\" للسمين الحلبي ١/ ٨٥.\n(٥) في (ج): هذا درهم.\n(٦) في (ش): من ضرب.\n(٧) \"الوسيط\" للواحدي ١/ ٧٧، \"معالم التنزيل\" للبغوي ١/ ٥٩.","vol":"3","page":39},{"text":"من قولك (١): (كتبتُ الخرز، إذا خرزته بسيرين، ويقال للخرز كُتَبة، وجمعها: كُتَب. قال ذو الرُّمة:\nوَفْرَاءَ غَرْفِيّةٍ أَثْأى خَوارِزُها ... مُشَلْشِلٌ ضيّعتْه بينها الكُتَبُ (٢)\nويقال:) (٣) كتبتُ البغلة: إذا جمعت بين شفريها بحلقة، ومنه قيل (٤) للجند: كتيبة، وجمعها كتائب. قال الشاعر:\nوكتيبة جاؤوا ترفل ... في الحديد لها دفر (٥)\nواختلفوا في هذا الكتاب\nفقال ابن عباس والحسن وقتادة ومجاهد والضحاك ومقاتل: هو القرآن (٦). وعلى هذا القول يكون ﴿ذَلِكَ﴾ بمعنى هذا (٧)، كقول الله\n_________\n(١) في (ج)، (ت): قولهم.\n(٢) الوفراء: الوافرة. والغَرْفِيَّة: المدبوغة بالغَرْف، وهو شجر يدبغ به. وأَثْأى: أفسد. والخَوارِز: جمع خارزة.\n\"ديوان ذي الرمة\" (ص ١٠)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣٨، \"لسان العرب\" لابن منظور ١٢/ ٢٤ (كتب).\n(٣) ما بين القوسين من (ج)، (ت).\n(٤) في (ف): قولهم.\n(٥) لم أعثر عليه.\n(٦) \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٠ (٥٤)، ابن جرير ١/ ٩٠، \"البسيط\" للواحدي ٢/ ٤٠٣، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٥٩.\n(٧) \"جامع البيان\" للطبري ١/ ٩٢ - ٩٣، \"الوسيط للواحدي\" ١/ ٧٦، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٥٨.","vol":"3","page":40},{"text":"تعالى: ﴿وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ﴾ (١). أي: هذِه.\nوقال خُفَاف بن نَدبة السُّلَمي (٢):\nأقول له والرُّمْحُ يأطِرُ متنهُ ... تأَمَّلْ خفَافًَا إنَّنِي أَنَا ذَلِكَا (٣)\nيريد (أنا هذا) (٤).\nوروى أبو الضُّحَى (٥)، عن ابن عباس قال: معناه: ذلك الكتاب\n_________\n(١) الأنعام: أول الآية ٨٣.\n(٢) من (ج)، (ت).\nوالشاعر هو: خُفاف بن عمير بن الحارث بن الشريد السُّلمي، وأمه: نَدْبة سوداء، وإليها يُنسب، أسلم وبقي إلى زمن عمر.\n\"الشعر والشعراء\" لابن قتيبة (ص ٢١٢).\n(٣) يخاطب خفافٌ بهذا البيت مالك بن حمار سيد بني فزارة، وقد قتله خفاف ثأرًا لمعاوية بن عمرو أخي الخنساء.\nويأطر متنه: يلوي بدنه حتى يتلاقى طرفاه كالحبل، أراد أنَّ حرّ الطعنة جعله يتثنَّى من ألمها، ثم ينحني ليهوي صريعًا إذ أصاب الرمح مقتله.\n\"الشعر والشعراء\" لابن قتيبة (ص ٢١٢)، \"جامع البيان\" للطبري ١/ ٩٧، \"معاني القرآن\" للزجاج ١/ ٦٦، \"الدر المصون\" للسمين الحلبي ١/ ٨٤، \"الأغاني\" ١٣/ ١٣٧، \"خزانة الأدب\" ٢/ ٤٧١.\n(٤) ما بين القوسين مطموس في (س)، والمثبت من النسخ الأخرى.\n(٥) أبو الضحى مسلم بن صبيح -بالتصغير- الهمداني، الكوفي، مشهور بكنيته، ثقة، فاضل، مات سنة (١٠٠ هـ).\n\"تهذيب الكمال\" للمزي ٢٧/ ٥٢٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٧٠، \"تقريب التهذيب\" لابن حجر (٦٦٧٦).","vol":"3","page":41},{"text":"الذي أخبرتك أنى أوحيه إليك (١).\nوقال عطاء بن السائب: ذلك الكتاب الذي وعدتُكم يوم الميثاق (٢).\nوقال يمان بن رئاب (٣): ذلك الكتاب الذي ذكرته في التوراة والإنجيل (٤).\nوقال سعيد بن جبير: هو اللوح المحفوظ (٥).\nوقال عكرمة: هو التوراة والإنجيل والكتب المتقدمة (٦) دليله:\n_________\n(١) ذكره أبو الليث السمرقندي في \"بحر العلوم\" ١/ ٨٩، والواحدي في \"البسيط\" ٢/ ٤٠١، \"الوسيط\" ١/ ٧٧.\n(٢) \"البحر المحيط\" لأبي حيان ١/ ١٥٩.\n(٣) في (ج): رباب، وهو تصحيف.\n(٤) \"البحر المحيط\" لأبي حيان ١/ ١٥٩، \"البسيط\" للواحدي ٢/ ٤٠٢، وتصحف فيه إلى: رباب.\nوانظر أيضًا \"معاني القرآن\" للزجاج ١/ ٦٧، \"زاد المسير\" لابن الجوزي ١/ ٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٣٧، \"لباب التأويل\" للخازن ١/ ٢٧.\n(٥) ذكر هذا القول القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٣٧، وابن عطية في \"المحرر الوجيز\" ١/ ٨٩، والكرماني في \"غرائب التفسير\" ١/ ١١٣ ولم ينسبوه لأحد.\nوذكره السمرقندي ١/ ٨٩، وأبو حيان ١/ ١٥٩ ونسباه إلى غير سعيد.\n(٦) \"البحر المحيط\" لأبي حيان ١/ ١٥٩ عن عكرمة. وذكر هذا القول دون نسبة الطبري ١/ ٩٧، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٣٧، وابن عطية في \"المحرر الوجيز\" ١/ ٨٣، والكرماني في \"غرائب التفسير\" ١/ ١١٣.\nقال ابن كثير ﵀: والكتاب: القرآن، ومن قال: إنَّ المراد بـ ﴿ذَلِكَ الْكِتَابُ﴾: الإشارة إلى التوراة والإنجيل كما حكاه ابن جرير وغيره، فقد أبعد =","vol":"3","page":42},{"text":"﴿وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ﴾ (١).\nوقال الفراء: إنَّ الله -﷿- كان قد (٢) وعد نبيه - ﷺ - أن ينزل عليه كتابًا لا يمحوه (٣) الماء، ولا يخلق عن (٤) كثرة الرد، فلما أنزل القرآن قال: هذا هو (٥) الكتاب الذي وعدتك (٦).\nوقال ابن كيسان (٧): تأويله أنَّ الله -﷿- أنزل قبل البقرة ببضع (٨) عشرة سنة (٩) سورًا كذب بكلها المشركون، ثم أنزل (١٠) سورة البقرة بعدها فقال: ﴿ذَلِكَ الْكِتَابُ﴾ يعني: ما تقدم البقرة من\n_________\n= النجعة، وأغرَق في النزع، وتكلَّف ما لا علم له به.\n\"تفسير القرآن العظيم\" ١/ ٢٥٩.\n(١) سورة البقرة: ٨٩.\n(٢) ليست في (ج).\n(٣) في (ش): لا يمحه. وفي (ف): لا تمحاه.\n(٤) في (ش)، (ف): على.\n(٥) ساقطة من (ش)، (ف).\n(٦) \"معالم التنزيل\" للبغوي ١/ ٥٩. وذكره في أبو حيان \"البحر المحيط\" ١/ ١٥٩ ونسبه لابن عباس.\nوذكره دون نسبة ابن عطية في \"المحرر الوجيز\" ١/ ٨٩، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٣٧، والخازن في \"لباب التأويل\" ١/ ٢٧.\n(٧) عبد الرحمن بن كيسان الأصم، وقد روى المصنف تفسيره، كما مرَّ في مقدمة المصنف. وتفسيره غير موجود.\n(٨) في (ف): ببضعة.\n(٩) في (ف): سورة.\n(١٠) في (ف): أنزلت.","vol":"3","page":43},{"text":"القرآن (١).\nوقيل: ذلك الكتاب الذي كذب به مالك بن الصيف اليهودي.\nقوله -﷿- ﴿لَا رَيْبَ فِيهِ﴾: لا شك فيه أنه من عند الله (٢).\nثم قال: ﴿هُدًى﴾: أي: هو هدى. وتم الكلام عند قوله: ﴿فِيهِ﴾.\nوقيل: هو نصب على الحال. أي: هاديًا. تقديره: لا ريب في هدايته للمتقين، قاله الزجاج (٣). وقال أهل المعاني: ظاهره نفي، وباطنه نهي، أي: لا ترتابوا فيه، كقوله: ﴿فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ﴾ (٤) أي: لا ترفثوا ولا تفسقوا ولا تجادلوا (٥).\nوالهدى: هو البيان وما يهتدي ويستبين (٦) به الإنسان (٧).\nوقوله: ﴿لِلْمُتَّقِينَ﴾ أي: للمؤمنين.\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ٥٩، \"البحر المحيط\" لأبي حيان ١/ ١٥٩.\n(٢) \"معاني القرآن\" للزجاج ١/ ٦٨، \"معاني القرآن\" للنحاس ١/ ٧٩.\n(٣) \"معاني القرآن\" للزجاج ١/ ٧٥.\n(٤) البقرة: من الآية ١٩٧.\n(٥) \"معاني القرآن\" للأخفش ١/ ٢٥، \"معالم التنزيل\" للبغوي ١/ ٥٩، \"البحر المحيط\" لأبي حيان ١/ ١٦١.\n(٦) في (ش): ويستنير.\n(٧) \"الوجوه والنظائر\" لمقاتل بن سليمان (ص ٢٠)، \"معاني القرآن\" للنحاس ١/ ٨١، \"الفتوحات الإلهية\" للجمل ١/ ١١.\nقال الواحدي: ومعنى الهدى: البيان؛ لأنه قوبل بالضلال في قوله -﷿- ﴿وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ﴾ أي: من قبل هداه. \"البسيط\" للواحدي ٢/ ٤١٦.","vol":"3","page":44},{"text":"فصل في التقوى (١):\nاعلم أنَّ التقوى أصلها (وَقْوى) من وقيت، فجعل (٢) الواو تاءً، كالتكلان أصلها (وَكْلان) من وكلت، والتخمة: أصلها (وخمة) من وخم الطعام: إذا لم يُستَمرأ (٣).\nواختلف العلماء في معنى التقوى، وحقيقة المتقي:\nفقال النبي - ﷺ -: \"جماع التقوى في قول الله -﷿-: ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ﴾ (٤) \" الآية (٥).\n_________\n(١) مطموسة في (س).\n(٢) في (ش)، (ج)، (ت): فجُعلت.\n(٣) \"البسيط\" للواحدي ١/ ٤١٧، \"إملاء ما من به الرحمن\" للعكبري ١/ ١١، \"لسان العرب\" لابن منظور ١٥/ ٣٧٩ (وقي)، \"عمدة الحفاظ\" للسمين الحلبي ٤/ ٣٣٤.\n(٤) أول الآية ٩٠ من سورة النحل.\n(٥) وقفت عليه موقوفًا عن ابن مسعود، حيث أخرج الحاكم في \"المستدرك\" ٢/ ٣٥٦ كتاب التفسير، والواحدي في \"الوسيط\" ٣/ ٧٩ من طريق منصور بن المعتمر، عن الشعبي قال: جاء شتير بن شكل، ومسروق بن الأجدع، فقال شتير: إما أن تحدث ما سمعت من عبد الله -أي ابن مسعود- فأصدقك، هاما أن أتحدث فتصدقني، فقال مسروق: لا بل حدث فأصدقك، قال؟ سمعت عبد الله يقول: إنَّ أجمع آية في القرآن لخير أو شر، آية في النحل: ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ (٩٠)﴾، قال مسروق: صدقت.\nقال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\nوذكره البغوي في \"معالم التنزيل\" ١/ ٦٠، والرازي في \"مفاتيح الغيب\" ٢٠/ ١٠٠، والألوسي في \"روح المعاني\" ١٤/ ٢١٩.","vol":"3","page":45},{"text":"وقال ابن عباس: المتقي (١) الذي يتقي الشرك (٢) والكبائر والفواحش (٣).\nوقال ابن عمر: التقوى أن لا ترى نفسك خيرًا من أحد (٤).\nوقال الحسن: المتقي الذي يقول لكل من رآه هذا (٥) خير مني (٦).\nوقال عمر بن الخطاب - ﵁ - لكعب الأحبار: حدثني عن التقوى. فقال: هل أخذت طريقًا ذا شوك؟ قال: نعم. قال: فما عملت فيه؟ قال: حذِرت وتشمرت (٧). قال كعب: ذلك (٨) التقوى (٩).\nفنظمه الشاعر فيما أنشدني الحسن بن محمد السدوسي (١٠) قال:\n_________\n(١) بعدها في (ت): هو.\n(٢) في (ت): من الشرك.\n(٣) ذكره -بهذا اللفظ- البغوي في \"معالم التنزيل\" ١/ ٦٠، وأخرجه الطبري في \"جامع البيان\" ١/ ١٠٥ عن ابن عباس بلفظ: الذين يتقون الشرك بي، ويعملون بطاعتي. وذكره السيوطي في \"الدر المنثور\" ١/ ٥٧ وعزاه لابن جرير.\n(٤) \"معالم التنزيل\" للبغوي ١/ ٦٠، \"لباب التأويل\" للخازن ١/ ٢٧.\n(٥) في (ش): هو.\n(٦) لم أجده.\n(٧) في (ش): وشمَّرت.\n(٨) في (ج): ذاك.\n(٩) \"معالم التنزيل\" للبغوي ١/ ٦٠، \"لباب التأويل\" للخازن ١/ ٢٨، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٤٠، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٦٣ عن عمر، ولكن المسؤول أبيّ بن كعب، وذكره مع أبيات الشعر التالية. وذكر مثله السيوطي في \"الدر المنثور\" ١/ ٥٧ عن أبي هريرة.\n(١٠) هو ابن حبيب.","vol":"3","page":46},{"text":"أنشدنا (١) عبد السميع بن محمد الهاشمي (٢) قال: أنشدنا (٣) الصولي (٤)\nلعبد الله بن المعتز (٥):\nخَلِّ الذُّنُوبَ صَغِيرها وكبيرها فهو التُّقَى\nواصْنَعْ كمَاشٍ فَوقَ أرضِ الشَّوكِ يحذرُ ما يَرى\nلا تحقرنَّ صَغيرةً إنَّ الجبالَ من الحَصَى (٦)\n_________\n(١) في غير (س): أنشدني.\n(٢) لم أجده.\n(٣) في غير (س): أنشدني.\n(٤) أبو بكر محمد بن يحيى بن عبد الله بن العباس بن محمد بن صُول، الصولي البغدادي، صاحب التصانيف، العلامة الأديب، ذو الفنون، كان أحد العلماء بفنون الآداب، حسن المعرفة بأخبار الملوك وأيام الخلفاء، ومآثر الأشراف وطبقات الشعراء، توفي سنة (٣٣٥ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ٤٢٧، \"معجم الأدباء\" لياقوت ٦/ ٢٦٧٧، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٠١.\n(٥) عبد الله بن المعتز بن المتوكل بن المعتصم بن هارون الرشيد، أبو العباس الهاشمي المطلبي، كان أديبًا بليغًا شاعرًا مطبوعًا مقتدرًا على الشعر، قريب المأخذ، سهل اللفظ، جيد القريحة، حسن الإبداع للمعاني. توفي سنة (٢٩٦ هـ). \"تاريخ بغداد\" للخطيب ١٠/ ٩٥، \"وفيات الأعيان\" لابن خلكان ٣/ ٧٦، \"شذرات الذهب\" لابن العماد ٢/ ٢٢٢.\n(٦) \"ديوان ابن المعتز\" (ص ٢٩)، \"لباب التأويل\" للخازن ١/ ٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٤١، ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٦٣.","vol":"3","page":47},{"text":"وقال عمر بن عبد العزيز: ليس التقوى صيام النهار وقيام الليل والتخليط فيما بين ذلك، ولكن التقوى ترك (١) ما حرم الله وأداء ما افترض الله، فما رُزق بعد ذلك فهو خير إلى خير (٢).\nوقيل لطلق بن حبيب (٣): أجمل لنا التقوى. فقال: التقوى عملٌ بطاعة الله على نور من الله؛ رجاء ثواب الله، والتقوى ترك معصية الله على نور من الله؛ مخافة عقاب (٤) الله (٥).\n_________\n(١) في (ف): اجتناب.\n(٢) ذكره السيوطي في \"الدر المنثور\" ١/ ٥٨ ونسبه لابن أبي الدنيا. وذكر جزءًا منه البغوي في \"معالم التنزيل\" ١/ ٦٠.\n(٣) طلق بن حبيب العنَزِي، بصري زاهد كبير، من العلماء العاملين. قال ابن الأعرابي: كان يقال: فقه الحسن، وورع ابن سيرين، وحلم مسلم بن يسار، وعبادة طلق. وكان طلق يتكلم على الناس ويعظ، وكان طيب الصوت بالقرآن. .، توفي قبل المائة.\n\"حلية الأولياء\" لأبي نعيم ٣/ ٧٥، \"سير أعلام النبلاء\" للذهبي ٤/ ٦٠١.\n(٤) في (ش): عذاب.\n(٥) أخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٣٥١ (٣٦١٦٩) كتاب الزهد، وأبو نعيم في \"حلية الأولياء\" ٣/ ٧٥ (٣٢٢٠) من طريق عاصم الأحول، عن بكر بن عبد الله. وذكره السيوطي في \"الدر المنثور\" ١/ ٥٧، ونسبه لابن أبي شيبة، وابن أبي الدنيا، وابن أبي حاتم. وذكره الذهبي في \"سير أعلام النبلاء\" ٤/ ٦٠١ عن عاصم الأحول عن بكر المزني قال: لما كانت فتنة ابن الأشعث قال طلق بن حبيب: اتقوها بالتقوى. فقيل له: صف لنا التقوى، فقال: . . فذكره.\nقال الذهبي -عقبه- قلتُ: أبدع وأوجز، فلا تقوى إلا بعمل، ولا عمل إلا بنزوٍّ من العلم والاتباع. ولا ينفع ذلك إلا بالإخلاص لله. .، ثم قال: فمن داوم على هذِه الوصية فقد فاز.","vol":"3","page":48},{"text":"وقال بكر بن عبد الله: لا يكون الرجل تقيًّا، حتى يكون تقي الطمع، تقي الغضب (١).\nوقال عمر بن عبد العزيز: المتقي ملجم، كالمحرم في الحرم (٢).\nوقال شهر بن حوشب: المتقي الذي يترك ما لا بأس به حذارًا للوقوع (فيما فيه) (٣) بأس (٤) (٥).\n(ورُوي عن النبي - ﷺ - أنه قال: \"إنَّما سُمِّي المتقون لتركهم ما لا بأس به، حِذرًا للوقوع فيما فيه بأس\" (٦) (٧).\n_________\n(١) أخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٤٠٧ (٣٦٤٥١)، وأحمد في \"الزهد\" (ص ٣٠٤)، وأبو نعيم في \"حلية الأولياء\" ٢/ ٢٥٥ (٢١٣٨)، ٨/ ٣٩٨ (١٢٦٥٦) من طرق عن بكر بن عبد الله.\n(٢) أخرجه أبو نعيم في \"حلية الأولياء\" ٥/ ٣٧٣ (٧٤٤٧) بسنده عن سفيان قال: نال رجل من عمر، فقيل له: ما يمنعك منه؟ قال: إنَّ المتقي ملجم.\nوانظر \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٤٠.\n(٣) في (ج)، (ت): لما به.\n(٤) في (ش)، (ت): البأس.\n(٥) \"لباب التأويل\" للخازن ١/ ٢٨.\n(٦) ما بين القوسين زيادة من (ج).\n(٧) أخرج الترمذي كتاب صفة القيامة (٢٤٥١)، وابن ماجه كتاب الزهد، باب الورع والتقوى (٤٢١٥)، والبخاري في \"التاريخ الكبير\" ٣/ ١/ ١٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢ (٦٠)، والحاكم في \"المستدرك\" ٤/ ٣١٩، والبيهقي في \"شعب الإيمان\" ١٠/ ٣٢٠ (٥٣٦١) عن عطية السعدي -وكان من الصحابة- قال: قال رسول الله - ﷺ -: \"لا يبلغ العبد المؤمن أن يكون من المتقين، حتى يدع ما لا بأس به، حذرًا لما به بأس\".\nقال الترمذي: هذا حديث حسن غريب، لا نعرفه إلا من هذا الوجه. =","vol":"3","page":49},{"text":"وقال سفيان الثوري وفضيل: هو الذي يحب للناس ما يحب لنفسه (١).\nوقال الجنيد بن محمد (٢): ليس المتقي الذي يحب للناس ما يحب لنفسه، إنما المتقي الذي يحب للناس أكثر مما يحب لنفسه. أتدرون\n_________\n= وقال الحاكم: هذا حديث صحيح الإسناد، ولم يخرجاه ووافقه الذهبي.\nويشهد له حديث النواس بن سمعان - ﵁ - قال: سألتُ رسول الله - ﷺ - عن البر والإثم. فقال: \"البر حسن الخلق، والإثم ما حاك في صدرك، وكرهتَ أن يطلع عليه الناس\". أخرجه مسلم كتاب البر والصلة والآداب، باب تفسير البر والإثم (٢٥٥٣).\nويشهد له -أيضًا- حديث وابصة بن معبد - ﵁ - وفيه: \". . . البر ما انشرح له صدرك، والإثم ما حاك في صدرك، وإن أفتاك عنه الناس\". أخرجه أحمد في \"المسند\" ٤/ ٢٢٧ (١٧٩٩٩).\nوأخرج البخاري عن ابن عمر -معلَّقًا- موقوفًا: لا يبلغ العبد حقيقة التقوى حتى يدع ما حاك في الصدر. كتاب الإيمان، باب قول النبي - ﷺ -: \"بُني الإسلام على خمس\" بعد حديث (٧).\n(١) لم أقف عليه.\n(٢) الجنيد بن محمد بن الجنيد، أبو القاسم الخزاز، ويقال: القواريري، وقيل: كان أبوه قواريريًّا وكان هو خزازًا، وأصله من نهاوند، إلا أنَّ مولده ومنشأه ببغداد، وسمع بها الحديث، ولقي العلماء، ودرس الفقه على أبي ثور، وصحب جماعة من الصالحين، واشتهر منهم بصحبة الحارث المحاسبي، وسري السقطي، ثم اشتغل بالعبادة ولازمها حتى علت سنه، وصار شيخ وقته، وفريد عصره في علم الأحوال والكلام على لسان الصوفية، وطريقة الوعظ، وله أخبار مشهورة. توفي سنة (٢٩٨ هـ).\n\"طبقات الصوفية\" للسلمي (ص ١٥٥)، \"تاريخ بغداد\" للخطيب ٧/ ٢٤١، \"حلية الأولياء\" لأبي نعيم ١٠/ ٢٧٤.","vol":"3","page":50},{"text":"ما وقع لأستاذي سُرِّيّ (١)؟ سلَّم عليه ذات يوم صديق له، فرد عليه وهو عابس لم يتبشبش (٢) له، فقلت له: في ذلك، فقال: بلغني أنَّ المرء المسلم إذا سلم على أخيه وردَّ عليه أخوه، قسمت بينهما مائة رحمة، فتسعون لأبشهما، وعشرة للآخر، فأحببت أن تكون له التسعون (٣).\nوقال (٤) محمد بن علي الترمذي: هو (٥) الذي لا خصم له. وقال السري السَّقطي: هو الذي يبغض نفسه.\nوقال الشبلي (٦):\n_________\n(١) هو السري بن المغلس، أبو الحسن السقطي. كان من المشايخ المذكورين، وأحد العباد المجتهدين. قال أبو عبد الرحمن السلمي: كان السري أول من أظهر ببغداد لسان التوحيد، وتكلم في علوم الحقائق، وهو إمام البغداديين في الإشارات. توفي سنة (٢٥٣ هـ) وقيل: سنة (٢٥١ هـ) وفيل: سنة (٢٥٧ هـ).\n\"طبقات الصوفية\" للسلمي (ص ٤٨)، \"تاريخ بغداد\" للخطيب ٩/ ١٨٧، \"حلية الأولياء\" لأبي نعيم ١٠/ ١١٩، \"سير أعلام النبلاء\" للذهبي ١٢/ ١٨٥.\n(٢) البَشُّ: فرح الصديق بالصديق، واللطف في المسألة والإقبال عليه.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٣٠.\n(٣) لم أقف عليه.\n(٤) زيادة من (ش)، (ف)، (ت). وكذا في الأقوال التي تليه.\n(٥) في (ش)، (ف): المتقي.\n(٦) أبو بكر الشبلي -بكسر الشين المعجمة وسكون الباء المنقوطة بواحدة- البغدادي، قيل: اسمه دُلَف بن جحْدر، وقيل: جعفر بن يونس، وقيل: جعفر بن دُلف. أصله من الشبْلية، من قرى أشروسنة بلدة عظيمة وراء سمرقند، ومولده بسامراء.\nوكان فقيهًا عارفًا بمذهب مالك، كتب الحديث عن طائفة، وقال الشعر، وله =","vol":"3","page":51},{"text":"الذي ينْفي (١) ما دون الله. قال الناطق الصادق فيه:\nألا كل شيء ما خلا الله باطلُ (٢)\nوقال محمد بن خفيف (٣): التقوى مجانبة كل ما يبعدك عن الله (٤).\nوقال القاسم بن القاسم (٥): هو المحافظة على آداب الشريعة.\n_________\n= ألفاظ وحِكم وحال وتمكُّن، توفي ببغداد سنة (٣٣٤ هـ).\n\"طبقات الصوفية\" للسلمي (ص ٣٣٧)، \"تاريخ بغداد\" للخطيب ١٤/ ٣٨٩، \"الأنساب\" للسمعاني ٣/ ٣٩٦، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٦٧.\n(١) في (ش)، (ف): لا يتقي. وفي (ج)، (ت): يتقي.\n(٢) هذا جزء من بيت الشعر الذي قاله لبيد بن ربيعة، وفيه يقول رسول الله - ﷺ - في الحديث المتفق عليه: \"أصدق كلمة قالها الشاعر، كلمة لبيد: ألا كلُّ شيء ما خلا الله باطلٌ. . \". الحديث. البخاري كتاب: مناقب الأنصار، باب: أيام الجاهلية (٣٨٤١)، ومسلم كتاب: الشعر (٢٢٥٦). وانظر أيضًا \"الشعر والشعراء\" لابن قتيبة (ص ١٧٠)، \"ديوان لبيد\" (ص ١٣٢).\n(٣) محمد بن خفيف بن أسفكشار الضبِّي الفارسي الشيرازي، أبو عبد الله، الشيخ الإمام العارف الفقيه القدوة، شيخ الصوفية. قال أبو العباس الفسوي: صنَّف شيخنا ابن خفيف من الكتب ما لم يصنِّفه أحد، وانتفع به جماعة صاروا أئمَّةً يقتدى بهم، وعمِّر حتى عمَّ نفعُه البلدان، توفي سنة (٣٧١ هـ).\n\"طبقات الصوفية\" للسلمي (٤٦٢)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٤١٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٣٤٢، \"طبقات الشافعية\" للسبكي ٣/ ١٤٩.\n(٤) \"حلية الأولياء\" لأبي نعيم ١٠/ ٤١٨ (١٥٧١٠).\n(٥) القاسم بن القاسم بن مهدي السيَّاري المروزي، أبو العباس، الإمام المحدِّث الزاهد، شيخ مرو. مات سنة (٣٤٢ هـ).\n\"طبقات الصوفية\" للسلمي (ص ٤٤٠)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٤١٠، \"المنتظم\" لابن الجوزي ١٤/ ٩٢، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٠٠.","vol":"3","page":52},{"text":"وقال النّوري (١): هو الذي يتقي الدنيا وآفاتها.\nوقال أبو يزيد (٢): هو التورع عن جميع الشبهات. وقال أيضًا: المتقي من إذا قال قال لله، وإذا سكت سكت لله، وإذا ذكر ذكر الله (٣) (٤).\nوقال الفضيل بن عياض: لا يكون العبد من المتقين حتى يأمنه عدوه.\nوقال سهل (٥): المتقي من تبرأ (٦) من حوله وقوته.\n_________\n(١) النوّري -بالنون- وفي (ش)، (ت): الثوري -بالثاء- وهو تصحيف، والصواب با لنون، وهو أحمد بن محمد الخراساني البغوي، الزاهد، شيخ الطائفة الصوفية بالعراق، وأحذقهم بلطائف الحقائق، وله عبارات دقيقة، يتعلَّق بها من انحرف من الصوفية. توفي سنة (٢٩٥ هـ).\n\"طبقات الصوفية\" للسلمي (١٦٤)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٢٤٩، \"سير أعلام النبلاء\" للذهبي ١٤/ ٧٠، \"النجوم الزاهرة\" لابن تغري بردي ٣/ ١٦٣.\n(٢) في (س): زيد والتصويب من (ج)، (ف)، وتفسير القرطبي -كما سيأتي- وهو أبو يزيد البِسْطامي -بكسر الباء وسكون الطاء- نسبةً إلى بسطام: بلدة مشهورة بقومس. واسمه: طيفور بن عيسى بن شَرْوشان، أحد الزهاد، توفي سنة (٢٦١ هـ).\n\"حلية الأولياء\" لأبي نعيم ١٠/ ٣٤، \"معجم البلدان\" لياقوت ١/ ٤٢١، \"سير أعلام النبلاء\" للذهبي ١٣/ ٨٦.\n(٣) في (ت): لله.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٤٠.\n(٥) التستري. ولم أقف على قوله ولا قول من قبله.\n(٦) في (ش): يتبرأ.","vol":"3","page":53},{"text":"وقيل: التقوى أن لا يراك الله حيث نهاك، ولا يفقدك من حيث أمرك (١).\nوقيل: هو الاقتداء بالنبي - ﷺ - (٢).\nوقيل: هو أن تتقي بقلبك من الغفلات، وبنفسك من الشهوات، وبحلقك من اللذات، وبجوارحك من السيئات، فحينئذٍ يرجى (٣) لك الوصول إلى مَلِك (٤) الأرض والسموات.\nوقال أبو القاسم الحكيم: هو حسن الخلق.\nوقال بعضهم: يُستدل على (تقوى الرجل) (٥) بثلاث: بحسن التوكل فيما لم ينل، وحسن الرضا فيما قد قال، وحسن الصبر على ما فات (٦).\nوقيل: المتقي الذي يتقي متابعة هواه.\nوقال مالك: حدثني وهب بن كيسان (٧) أن بعض فقهاء أهل\n_________\n(١) ذكره الرازي في \"مفاتيح الغيب\" ٢/ ٢١، والخازن في \"لباب التأويل\" ١/ ٢٧، والنيسابوري في \"غرائب القرآن\" ١/ ١٤٣.\n(٢) \"معالم التنزيل\" للبغوي ١/ ٦٠، والخازن في \"لباب التأويل\" ١/ ٢٧.\n(٣) في (ف): يُحَبّ.\n(٤) في (ش)، (ف)، (ت): مالك.\n(٥) في (ت): المتقي.\n(٦) ذكر السيوطي في \"الدر المنثور\" ١/ ٥٨ نحوه عن ابن المبارك، ونسبه إلى ابن لابن أبي الدُّنيا.\n(٧) وهب بن كيسان القرشي مولاهم، أبو نعيم المدني، الفقيه المعلم، من موالي آل الزُّبير بن العوام، ثقة مات في سنة (١٢٧ هـ).\n\"سير أعلام النبلاء\" للذهبي ٥/ ٢٢٦، \"تقريب التهذيب\" لابن حجر (٧٥٣٣).","vol":"3","page":54},{"text":"المدينة كتب إلى عبد الله بن الزُّبير: إنَّ لأهل التقوى (١) علامات يُعرفون بها؛ الصبر عند البلاء، والرضا بالقضاء، والشكر عند النعمة، والتذلل لأحكام القرآن (٢).\nوقال ميمون بن مهران (٣): لا يكون الرجل تقيًّا حتَّى يكون أشد محاسبة لنفسه من الشريك الشحيح والسلطان الجائر (٤).\nوقال أبو تراب (٥): بين يدي التقوى خمس عقبات من لا يجاوزها لا ينالها: اختيار الشدة على النعمة، واختيار القوت على الفضول، واختيار الذل على العز، واختيار الجهد على الراحة، واختيار الموت على الحياة.\nوقال بعض الحكماء: لا يبلغ الرجل سنام التقوى إلَّا إذا كان بحيث لو جُعل ما في قلبه على طبق فيُطاف به في السوق لم يستحِ\n_________\n(١) في (ج)، (ت): التُّقى.\n(٢) \"الدر المنثور\" للسيوطي ١/ ٥٨ وعزاه لابن أبي الدُّنيا.\n(٣) ميمون بن مهران، أبو أيوب الجزري الرقي، الإمام، الحجة، عالم الجزيرة ومفتيها، ولي الجزيرة لعمر بن عبد العزيز، وتوفي سنة (١١٧ هـ).\n\"تذكرة الحفَّاظ\" للذهبي ١/ ٩٨، \"طبقات الحفَّاظ\" للسيوطي (٨٩).\n(٤) أخرجه أبو نعيم في \"حلية الأولياء\" ٤/ ٩٢ (٤٨٥٨)، والذهبي في \"سير أعلام النبلاء\" ٥/ ٧٤، والسيوطي في \"الدر المنثور\" ١/ ٥٩.\n(٥) أبو تراب عسكر بن الحُصين النخشبي، شيخ الطائفة الصوفية، ومدينة نخشب من نواحي بلخ، تسمَّى أيضًا نَسَف. مات سنة (٢٤٥ هـ).\n\"طبقات الصوفية\" للسلمي (ص ١٤٦)، \"الأنساب\" للسمعاني ٥/ ٤٧٣، \"حلية الأولياء\" لأبي نعيم ١٠/ ٤٦، \"طبقات الحنابلة\" لابن أبي يعلى ١/ ٢٤٨.","vol":"3","page":55},{"text":"من شيء عليها.\nوقيل: التقوى أن تزيِّن سرك للحق، كما تزين علانيتك للخلق (١). وقال أبو الدرداء:\nيريد المرء أن يُعطى مُنَاهُ. . . ويأبى الله إلَّا ما أرادا\nيقول المرءُ فائدتي ومالي. . . وتقوى الله أفضل ما استفادا (٢)\n* * *\n_________\n(١) \"مفاتيح الغيب\" للرازي ٢/ ٢١، \"غرائب القرآن\" للنيسابوري ١/ ١٣٨.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٤١، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٦٣، \"الدر المنثور\" للسيوطي ١/ ٥٩.","vol":"3","page":56},{"text":"<span data-type=\"title\" id=toc-375>٣ </span>- قوله ﷿:\n﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (٣)﴾:\nفصل في الإيمان:\nاعلم أنّ حقيقة الإيمان هو (١) التصديق بالقلب (٢)، لأنَّ الخطاب\n_________\n(١) في (ج)، (ت): هي.\n(٢) الصَّحيح الذي عليه جمهور السلف من الأئمة الثلاثة مالك والشّافعيّ وأحمد وغيرهم، وهو الصَّحيح -هو أنَّ الإيمان اسم يقع على الإقرار باللسان، والتصديق بالقلب، والعمل بالجوارح. بل حكاه أكثر الأئمة إجماعًا. بخلاف ما ذهب إليه المصنف هنا تبعًا لمذهبه الأشعري، وإن كان قد ذكر فيما سيأتي أن إقرار اللسان وأعمال الأبدان تسمى إيمانًا، قال الإمام الشَّافعي: وكان الإجماع من الصّحابة والتابعين من بعدهم ومن أدركناهم يقولون: إن الإيمان قول وعمل ونية، لا تجزئ واحدة من الثلاثة إلَّا بالأخرى. وقال الإمام أحمد: ولهذا كان القول أنَّ الإيمان قول وعمل عند أهل السنة، من شعائر السنة.\nوقال ابن كثير: أما الإيمان في اللغة فيطلق على التصديق المحض، وقد يستعمل في القرآن والمراد به ذلك كما قال تعالى: ﴿يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ﴾ وكما قال إخوة يوسف لأبيهم: ﴿وَمَا أَنْتَ بِمُؤْمِنٍ لَنَا وَلَوْ كُنَّا صَادِقِينَ﴾ وكذلك إذا استعمل مقرونًا مع الأعمال، كقوله تعالى: ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾. فأمَّا إذا استعمل مطلقًا فالإيمان الشرعي المطلوب لا يكون إلَّا اعتقادًا وقولًا وعملًا، هكذا ذهب إليه أكثر الأئمة، بل قد حكاه الشَّافعي وأحمد بن حنبل وأبو عبيدة وغير واحد إجماعًا: أنَّ الإيمان قول وعمل يزيد وينقص.\n\"تفسير القرآن العظيم\" لابن كثير ١/ ٢٦٤. وانظر أيضًا: \"شرح العقيدة الطحاوية\" (ص ٤٤٤ - ٤٤٥)، \"جامع البيان\" للطبري ١/ ١٠٠ - ١٠١، \"معالم التنزيل\" للبغوي ١/ ٦٠، \"تفسير القرآن\" للسمعاني ١/ ٣٨٥، \"القصيدة النونية\" لابن القيِّم مع الشَّرح ٢/ ١٣٩، وما بعدها، \"الشريعة\" للآجريّ ٢/ ٦١١.","vol":"3","page":57},{"text":"الذي توجه علينا بلفظ ﴿ءَامَنُوا﴾ إنّما هو بلسان العرب، ولم تكن تعرف العرب الإيمان غير التصديق، والنقل عن اللغة لم يثبت فيه، إذ لو صحّ النقل عن اللغة لروي ذلك كما رُوي في الصَّلاة التي أصلها الدعاء، فإذا كان الأمر كذلك وجب علينا أن نمتثل الأمر كما (١) يقتضيه لسانهم، يدل عليه قوله تعالى في قصة يعقوب وبنيه: ﴿وَمَا أَنْتَ بِمُؤْمِنٍ لَنَا﴾ أي: بمصدِّق لنا (٢) ﴿وَلَوْ كُنَّا صَادِقِينَ﴾ (٣). ويدلُّ عليه من هذِه الآية أنَّه لمّا ذكر الإيمان علّقه بالغيب، ليُعلم أنَّه تصديق المُخبر فيما أخبر به من الغيب، ثم (٤) أفرده بالذكر عن (٥) سائر الطاعات اللازمة للأبدان وفي الأموال فقال: ﴿وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾.\nوالدليل عليه أيضًا أن الله تعالى حيث ما ذكر الإيمان أضافه إلى القلب، فقال: ﴿يَاأَيُّهَمِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ﴾ (٦) وقال تعالى: ﴿وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾ (٧) وقال: ﴿أُولَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ﴾ (٨) ونحوها كثير.\n_________\n(١) في (ج)، (ت): على.\n(٢) زيادة من (ج)، (ت).\n(٣) يوسف: ١٧.\n(٤) في (ف): مما.\n(٥) في (ف): على.\n(٦) المائدة: ٤١.\n(٧) النحل: ١٠٦.\n(٨) المجادلة: ٢٢.","vol":"3","page":58},{"text":"فأمّا محلُّ الإسلام من الإيمان فهو كمحلِّ الضوءِ من الشَّمس، فكل شمس ضوء، وليس كل ضوء شمسًا، وكل مسك طيب وليس كل طيب مسكًا، كذلك كلّ إيمان إسلام، وليس كل إسلام إيمانًا (١)، إذا لم يكن تصديقًا، لأنَّ الإسلام هو الخضوع والانقياد، يدل عليه (٢) قوله تعالى: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا﴾ (٣) أي: استسلمنا من خوف السيف.\nوقول النَّبيُّ - ﷺ -: \"الإيمان سرٌّ -وأشار بيده إلى صدره- والإسلام\n_________\n(١) الإيمان والإسلام الشرعيان متلازمان في الوجود، فلا يوجد أحدهما بدون الآخر، بل كما وجد إيمانٌ صحيحٌ معتدٌّ به، وُجد معه إسلام، وكذلك العكس، ولهذا قد يُستغنى بذكر أحدهما عن الآخر؛ لأنَّ أحدهما إذا أُفرد بالذكر دخل فيه الآخر، وأمَّا إذا ذُكرا معًا مقترنين، أريد بالإيمان التصديق والاعتقاد، وأريد بالإسلام الانقياد الظاهري من الإقرار باللسان وعمل الجوارح.\nولكن هذا بالنسبة إلى مطلق الإيمان، أما الإيمان المطلق، فهو أخص مطلقًا من الإسلام، وقد يوجد الإسلام بدونه، كما في قوله تعالى ﴿قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا﴾ فأخبر بإسلامهم مع نفي الإيمان المطلق عنهم. وفي حديث جبريل ذكر المراتب الثلاث: الإسلام، والإيمان، والإحسان، فدلَّ على أنَّ كلًّا منها أخصُّ مما قبله.\n\"شرح العقيدة الواسطية\" لمحمد خليل هراس (ص ٢٣٦). وانظر هذِه المسألة في: \"معالم التنزيل\" للبغوي ١/ ٦٠، \"شرح العقيدة الطحاوية\" (ص ٤٠٩) \"الإيمان\" لابن تيمية (٥ - ١٢)، \"العقيدة الواسطية\" لابن تيمية مع الشَّرح (ص ٢٣٦).\n(٢) ساقطة من (س).\n(٣) الحجرات: ١٤.","vol":"3","page":59},{"text":"علانية\" (١).\nوقوله - ﷺ -: \"يا معشر من أسلم بلسانه، ولم يدخل الإيمان قلبه\" (٢).\n_________\n(١) أخرجه أحمد في \"المسند\" ٣/ ١٣٤ - ١٣٥ (١٢٣٨١)، وأبو يعلى في \"المسند\" ٥/ ٣٠٢ (٢٩٢٣)، والبزار كما في \"كشف الأستار\" ١/ ١٩ (٢٠) كتاب الإيمان، باب في الإسلام والإيمان، وابن أبي شيبة في كتاب \"الإيمان\" (٦) من طريق علي بن مسعدة، عن قتادة، عن أنس قال: قال رسول الله - ﷺ -: \"الإسلام علانية، والإيمان في القلب -ثم يشير بيده إلى صدره- التقوى هاهنا، التقوى هاهنا\" قال البزار: تفرد به علي بن مسعدة.\nوإسناد أبي يعلى حسن إسناده المحقق، وذكره الهيثمي في \"مجمع الزوائد\" ١/ ٥٢ وقال: رواه أحمد، وأبو يعلى بتمامه، والبزار مختصرًا، ورجاله رجال الصَّحيح ما خلا علي بن مسعدة، وقد وثقه ابن حبان، وأبو داود الطَّيالسيُّ، وأبو حاتم، وابن معين، وضعفه آخرون.\nوذكره المتقي الهندي في \"كنز العمال\" ١/ ٣٣ (٤٤) ورمز له بالصحة.\nوذكره السيوطي في \"الجامع الصَّغير\" ١/ ١٨٣ (٣٠٦٠) ورمز لتحسينه بعد أن عزاه لابن أبي شيبة فقط.\nوضعفه الألباني في \"ضعيف الجامع الصَّغير\" ١/ ٢٧٨ (٢٢٨٠).\n(٢) أخرجه التِّرمذيُّ كتاب البر والصلة، باب ما جاء في تعظيم المؤمن (٢٠٣٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٧٥ (٥٧٦٣) كتاب الحظر والإباحة، باب الغيبة، والبغوي في \"شرح السنة\" ١٣/ ١٠٤ (٣٥٢٦) كتاب الاستئذان، باب النَّهي عن تتبع عورات المسلمين من طريق الفضل بن موسى، عن الحسين بن واقد، عن أوفى بن دلهم، عن نافعٌ، عن ابن عمر قال: صعد رسول الله - ﷺ - هذا المنبر، فنادى بصوت رفيع، وقال: \"يا معشر من أسلم بلسانه، ولم يدخل الإيمان قلبه؛ لا تؤذوا المسلمين، ولا تعيروهم، ولا تطلبوا عثراتهم، فإنَّه من يطلب عورة المسلم، يطلب الله عورته، ومن يطلب الله عورته، =","vol":"3","page":60},{"text":"وكذلك اختلف جوابه لجبريل ﵉ في الإيمان والإسلام، فأجاب في الإيمان بالتصديق، وفي الإسلام بشرائع الإيمان، وهو ما:\n[٢٤٠] أخبرنا أبو بكر محمد بن إبراهيم بن يَحْيَى (١) قراءة عليه\n_________\n= يفضحه ولو في جوف بيته\". ونظر ابن عمر يومًا إلى البيت، فقال: ما أعظمك وأعظم حرمتك، ولَلمؤمن أعظم عند الله حرمةً منك.\nقال التِّرمذيُّ: هذا حديث حسن غريب، لا نعرفه إلَّا من حديث الحسين بن واقد.\nوفي الباب عن أبي برزة: أخرجه أحمد ٤/ ٤٢٠ - ٤٢١ (١٩٧٧٦)، ٤/ ٤٢٤ (١٩٨٠١)، وأبو داود كتاب الأدب، باب في الغيبة (٤٨٨٠)، والبيهقيّ في \"السنن الكبرى\" ١٠/ ٢٤٧.\nوعن ابن عباس أخرجه الطّبرانيّ في \"المعجم الكبير\" ١١/ ١٨٦ (١١٤٤٤)، ورجاله ثقات كما قال الهيثمي في \"مجمع الزوائد\" ٨/ ٩٤.\nوعن بريدة بن الخصيب أخرجه الطّبرانيّ أيضًا في \"الكبير\" ٢/ ٢٠ (١١٥٥). وعن ثوبان أخرجه أحمد ٥/ ٢٧٩ (٢٢٤٠٢). وعن البراء أخرجه أبو يعلى في \"مسنده\" ٣/ ٢٣٧ (١٦٧٥) ورجاله ثقات كما قال الهيثمي في \"مجمع الزوائد\" ٨/ ٩٣. فالحديثٌ صحيحٌ بشواهده.\n(١) أبو بكر محمد بن إبراهيم بن يَحْيَى النيسابوري الكسائي، الشَّيخ النحوي البارع. قال الحاكم: حدَّث بالصحيح أي: \"صحيح مسلم\" من كتاب جديد بخطه، فأنكرت فعاتبني، فقلت: لو أخرجت أصلك وأخبرتني بالحديث على وجهه، فقال: أحضرني أبي مجلس ابن سفيان الفقيه لسماع هذا الكتاب، ولم أجد سماعي، فقال لي أبو محمد الجُلُودي: قد كنتُ أرى أباك يقيمك في المجلس تسمع وأنت تنام لصغرك، فاكتب الصَّحيح من كتابي تنتفع به. وقال الذهبي: تخرَّج به جماعة في العربية، وروى \"صحيح مسلم\" عن ابن سفيان، رواه عنه أبو مسعود أحمد بن محمد البجلي، وذلك إسناد ضعيف. وقال في \"ميزان الاعتدال\": غمزه الحاكم، فقال: روى الحديث من غير أصل. توفي الكسائي في سنة (٣٨٥ هـ). =","vol":"3","page":61},{"text":"سنة ثلاث وثمانين وثلاثمائة قال: أنا أبو إسحاق إبراهيم بن محمد بن سفيان (١) سنة ثمانٍ وثلاثمائة قال: أنا أبو الحسين مسلم بن الحجاج القشيري (٢) قال: نا أبو خيثمه زهير بن حرب (٣) قال: نا وكيع (٤) عن كهمس (٥)، عن عبد الله بن بريدة (٦) عن يَحْيَى بن يعمر (٧).\n_________\n= \"الأنساب\" للسمعاني ٥/ ٦٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٦٥، \"ميزان الاعتدال\" للذهبي ٣/ ٤٥٠، \"لسان الميزان\" لابن حجر ٥/ ٢٦.\n(١) أبو إسحاق إبراهيم بن محمد بن سفيان النيسابوري. قال الحاكم: كان من العباد المجتهدين الملازمين لمسلم. وقال الذهبي: الإمام القدوة الفقيه، العلامة المحدِّث الثقة. . كان من أئمة الحديث. . سمع \"الصَّحيح\" من مسلم بفوت -أي: فاته السماع في بعضه- رواه وجادةً وهو في الحج، وفي الوصايا وفي الإمارة، وذلك محرَّر مقيَّد في النسخ، يكون مجموعه سبعًا وثلاثين قائمة. توفي سنة (٣٠٨ هـ). \"سير أعلام النبلاء\" للذهبي ١٤/ ٣١١، \"دول الإسلام\" ١/ ١٨٦، \"شذرات الذَّهب\" ٢/ ٢٥٢.\n(٢) صاحب \"الصَّحيح\" مسلم بن الحجاج بن مسلم القشيري، النيسابوري، ثقة، حافظ، إمام، مصنف عالم بالفقه، مات سنة (٢٦١ هـ) وله سبع وخمسون سنة. \"تهذيب الكمال\" للمزي ٢٧/ ٤٩٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٧، \"تقريب التهذيب\" لابن حجر (٦٦٦٧).\n(٣) زهير بن حرب بن شداد، أبو خيثمة النَّسائيّ، نزيل بغداد، ثقة، ثبت، روي له مسلم أكثر من ألف حديث، مات سنة (٢٣٤ هـ).\n\"تقريب التهذيب\" لابن حجر (٢٠٥٣)، \"تهذيب التهذيب\" لابن حجر ١/ ٦٣٧.\n(٤) إمام، حافظ، ثقة.\n(٥) كهمس بن الحسن التميمي، أبو الحسن البصري، ثقة، مات سنة (١٤٩ هـ)، \"تقريب التهذيب\" لابن حجر (٥٧٠٦)، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٧٦.\n(٦) في (ش): يزيد، وهو خطأ، وهو ثقة.\n(٧) ثقة، كان يرسل.","vol":"3","page":62},{"text":"[٢٤١] قال مسلم: وحدثنا عبيد (١) الله بن معاذ العنبري (٢) -وهذا حديثه- قال: نا أبي (٣) قال: نا كهمس، عن ابن (٤) بريدة، عن يَحْيَى ابن يعمر قال: كان أول من تكلم (٥) (في القدر) (٦) بالبصرة معبد الجهني (٧)، فانطلقت أنا وحميد بن عبد الرحمن الحميري (٨) حاجّين أو معتمرين، فقلنا: لو لقينا أحدًا من أصحاب رسول الله - ﷺ - فسألناه عمّا يقول هؤلاء في القدر، فَوُفِّقَ لنا عبد الله بن عمر بن الخطاب - ﵁ - داخل المسجد، فاكتنفته أنا وصاحبي أحدنا عن يمينه\n_________\n(١) في (س)، (ش)، (ف)، (ت): (عبد)، والصَّواب: ما أثبتناه كما في (ج)، \"صحيح مسلم\"، ومصادر الترجمة.\n(٢) عبيد الله بن معاذ بن معاذ بن نصر بن حسَّان العنبري، أبو عمرو البصري، ثقة، حافظ مات سنة (٢٣٧ هـ).\n\"تقريب التهذيب\" لابن حجر (٤٣٧٢)، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٧.\n(٣) هو معاذ بن معاذ بن نصر بن حسَّان العنبري، أبو المثنى البصري، القاضي، ثقة، متقن، مات سنة (١٩٦ هـ).\n\"تهذيب التهذيب\" لابن حجر ٤/ ١٠٠، \"تقريب التهذيب\" لابن حجر (٦٧٨٧).\n(٤) في (ش): أبي، وهو خطأ.\n(٥) في (ش)، (ج): قال.\n(٦) في (ش): بالقدر.\n(٧) معبد بن خالد الجُهني القدري، ويقال: إنَّه ابن عبد الله بن عُكيم، ويقال: اسم جده عُويمر، صدوق مبتدع، وهو أول من أظهر القدر بالبصرة. قُتل سنة (٨٠ هـ). \"سير أعلام النبلاء\" للذهبي ٤/ ١٨٥، \"تهذيب التهذيب\" لابن حجر ٤/ ١١٥، \"تقريب التهذيب\" لابن حجر (٦٨٢٥).\n(٨) حُميد بن عبد الرحمن الحميري، البصري ثقة، فقيه، من الثالثة.\n\"تقريب التهذيب\" لابن حجر (١٥٦٣)، \"تهذيب التهذيب\" لابن حجر ١/ ٤٩٧.","vol":"3","page":63},{"text":"والآخر عن شماله، فظننت أنّ صاحبي سيكل (١) الكلام إليّ، فقلت: أبا عبد الرحمن، إنه قد ظهر قِبلنا أناسٌ (٢) يقرؤون القرآن ويتقفَّرون (٣) العلم، وذكر من شأنهم، فإنهم يزعمون أن لا قدر، وأن الأمر أُنُفٌ (٤)، فقال: إذا لقيت أولئك فأخبرهم أني منهم بريء وأنهم برآء مني، والذي يحلف به عبد الله بن عمر لو أن لأحدهم مثل (٥) أحد ذهبًا فأنفقه (٦) ما قبل الله منه (٧) حتَّى يؤمن بالقدر ثم قال: حدثني أبي عمر بن الخطاب فقال: بينما نحن عند رسول الله - ﷺ - (ذات يومٍ) (٨)، إذ طلع علينا رجل شديد بياض الثياب شديد سواد الشعر، لا يُرى عليه أثر السَّفر، ولا يعرفه منا أحد، حتَّى جلس إلى النَّبيُّ - ﷺ - فأسند (ركبته إلى ركبته) (٩)، ووضع كفَّيه على فخذيه،\n_________\n(١) في (ف): يكل.\n(٢) في (ج)، (ت): ناس.\n(٣) في (س): (ويتفقهون). وصحح في الهامش: ويتقفرون، وكُتب بجانبه: في نسخة وهي الصَّحيح: يتقفرون العلم. وفي نسخة (ت): ويتفقهون، وفي بقية النسخ: ويتقفَّرون. ومعنى يتقفَّرون العلم: يطلبونه ويتتبعونه، ويبحثون عن أسراره ويستخرجون غوامضه. انظر \"إكمال إكمال المعلم\" للأُبي ١/ ٩٤.\n(٤) في (ش): آنف. ومعنى أُنُف أي: مستأنف، لم يسبق به قدر ولا علم من الله تعالى، وإنَّما يعلمه بعد وقوعه، تعالى الله عن ذلك علوّا كبيرًا. \"شرح النووي لصحيح مسلم\" ١/ ١٥٦.\n(٥) في (ت): ملء.\n(٦) بعدها في (ت): في سبيل الله.\n(٧) في (ش): ما قُبل منه. وفي (ف): ما تقبل منه.\n(٨) ساقطة من (ف).\n(٩) في (ش): ركبتيه إلى ركبتيه.","vol":"3","page":64},{"text":"وقال: يا محمد، أخبرني عن الإسلام؟ فقال رسول الله - ﷺ -: \"الإسلام أن تشهد أن لا إله إلَّا الله، وأن محمدًا رسول الله، وتقيم الصَّلاة، وتؤتي الزكاة، وتصوم رمضان، وتحج البيت إن استطعت إليه سبيلًا\". قال: صدقت. قال: فعجبنا له يسأله ويصدقه. قال: فأخبرني عن الإيمان؟ فقال: \"أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره\". قال: صدقت، فأخبرني عن الإحسان؟ قال: \"أن (١) تعبد الله كأنك تراه، فإن لم تكن تراه فإنَّه يراك (٢) \". قال: فأخبرني عن الساعة؟ قال: \"ما المسؤول عنها بأعلم من المسائل\". قال: فأخبرني عن أماراتها (٣)، قال: أن تلد الأمة ربتها (٤)، وأن ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان\". قال: ثم انطلق. فلبث (٥) مليًّا، ثم قال: \"يا عمر أتدري من المسائل؟ \". قلت: الله ورسوله أعلم. قال: \"فإنَّه جبريل أتاكم يعلمكم دينكم\" (٦).\n_________\n(١) من (ج)، \"صحيح مسلم\".\n(٢) بعدها في (ت): قال: صدقت.\n(٣) في (ج): أمارتها.\n(٤) قال ابن الأثير: يعني أنَّ الأمة تلد لسيِّدها ولدًا، فيكون لها كالمولى؛ لأنَّه في الحسب كأبيه، أراد أنَّ السبي يكثر والنعمة تظهر في النَّاس فتكثر السراري. \"النهاية\" ٢/ ١٧٩، وانظر \"شرح النووي\" ١/ ١٥٨.\n(٥) في (ش): فلبثتُ.\n(٦) [٢٤٠ - ٢٤١] الحكم على الإسناد:\nإسناده صحيح. =","vol":"3","page":65},{"text":"ثم يسمى إقرار اللسان وأعمال (١) الأبدان إيمانًا بوجهٍ من المناسبة وضربٍ من المقاربة؛ لأنها من شرائعه وتوابعه وعلاماته وأماراته كما تقول: رأيت الفرح في وجه فلان، ورأيت علم زيد في تصنيفه وإنَّما الفرح والعلم في القلب (٢).\n_________\n= التخريج:\nأخرجه مسلم كتاب الإيمان، باب بيان الإيمان والإسلام والإحسان (٨)، وأبو داود كتاب السنة، باب في القدر (٤٦٩٥)، والترمذي كتاب الإيمان، باب ما جاء في وصف جبريل للنبي الإسلام والإيمان (٢٦١٠)، والنَّسائيُّ كتاب الإيمان، باب نعت الإسلام ٨/ ٩٧، وابن ماجة في المقدمة، باب في الإيمان (٦٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٣٨٩ (١٦٨) كتاب الإيمان، باب فرض الإيمان، وابن منده في كتاب \"الإيمان\" (١ - ٨، ١٨٥، ١٨٦)، والبغوي في \"شرح السنة\" ١/ ٧ (٢) من طرق عن كهمس به.\nوأخرجه ابن أبي شيبة ١٠/ ٣١٤ - ٣١٥ (٣٠٩٤٦) كتاب الإيمان والرؤيا، من طريق عطاء بن السَّائب، عن محارب بن دثار، عن ابن بريدة، عن يَحْيَى بن يعمر، عن ابن عمر، ولم يذكر فيه عمر.\nوأخرجه الطَّيالسيُّ في \"مسنده\" (ص ٥) (٢١) وأبو داود كتاب: السنة، باب في القدر (٤٦٩٦)، وابن منده في \"الإيمان\" (٩، ١٠) من طرق عن عبد الله بن بريدة به.\nوأخرجه أبو داود كتاب السنة، باب في القدر (٤٦٩٧)، وأحمد في \"المسند\" ١/ ٥٢ - ٥٣ (٣٧٤) من طريق سليمان بن بريدة عن ابن يعمر به.\nوأخرجه أحمد ٢/ ١٠٧ (٥٨٥٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٣٩٧ (١٧٣) من طرق أخرى عن يَحْيَى بن يعمر.\n(١) في (ت): وعمل.\n(٢) انظر \"معالم التنزيل\" للبغوي ١/ ٦٢. وقد سبق قريبًا البيان بأنَّ الصَّحيح أنَّ الإيمان اعتقاد القلب، وقول اللسان، وعمل الجوارح والأركان.","vol":"3","page":66},{"text":"قال رسول الله - ﷺ -: \"الإيمان بضع وسبعون بابًا، أدناها إماطة الأذى عن الطَّريق، وأعلاها شهادة أن لا إله إلَّا الله\".\n[٢٤٢] أخبرناه محمد بن إبراهيم بن يَحْيَى (١) قال: أنا إبراهيم بن محمد بن سفيان (٢) قال: نا مسلم بن الحجاج (٣) قال: نا عبيد الله بن سعيد (٤) وعبد بن حميد (٥) قالا: نا أبو عامر العقدي (٦) قال: نا سليمان بن بلال (٧)، عن عبد الله بن دينار (٨)، عن أبي صالح (٩)، عن أبي هريرة (١٠)، عن النَّبيِّ - ﷺ - قال: \"الإيمان بضع وسبعون\n_________\n(١) تخرج به جماعة في العربية، روى \"صحيح مسلم\".\n(٢) الإمام المحدث الثقة.\n(٣) الإمام صاحب \"الصَّحيح\".\n(٤) عبيد الله بن سعيد بن يَحْيَى اليشكري، أبو قدامة السرخسي، نزيل نيسابور، ثقة مأمون، مات سنة (٢٤١ هـ).\n\"تهذيب التهذيب\" لابن حجر ٣/ ١٢، \"تقريب التهذيب\" لابن حجر (٤٣٢٥).\n(٥) ثقة، حافظ.\n(٦) أبو عامر العقدي -بفتح المهملة والقاف- عبد الملك بن عمرو القَيسي، ثقة، توفي سنة (٢٠٤ هـ) أو (٢٠٥ هـ).\n\"تهذيب الكمال\" للمزي ١٨/ ٣٦٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٦١٩، \"تقريب التهذيب\" لابن حجر (٤٢٢٧).\n(٧) ثقة.\n(٨) عبد الله بن دينار العدوي مولاهم، أبو عبد الرحمن المدني، مولى ابن عمر، ثقة، مات سنة (١٢٧ هـ).\n\"تهذيب التهذيب\" لابن حجر ٢/ ٣٢٨، \"تقريب التهذيب\" لابن حجر (٣٣٢٠).\n(٩) ذكوان السمان، ثقة، ثبت.\n(١٠) صحابي.","vol":"3","page":67},{"text":"شعبة والحياء شعبة من الإيمان\" (١).\n[٢٤٣] وأخبرنا أبو الحسن (٢) محمد بن علي بن الحسين\n_________\n(١) [٢٤٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم كتاب الإيمان، باب بيان عدد شعب الإيمان (٣٥).\nوأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٣٨٦ (١٦٧) من طريق عبيد الله بن سعيد وحده بهذا الإسناد.\nوأخرجه البُخاريّ كتاب الإيمان، باب أمور الإيمان (٩)، والنَّسائيُّ كتاب الإيمان: باب ذكر شعب الإيمان ٨/ ١١٠، وابن منده في \"الإيمان\" (١٤٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٣٨٦ (١٩٠)، من طرق عن أبي عامر العقدي به مثله.\nوأخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٣١٢ (٣٠٩٣٣)، وأحمد في \"المسند\" ٢/ ٤١٤ (٩٣٦١)، ومسلم كتاب الإيمان، باب: بيان خصال المنافق (٥٨)، وأبو داود كتاب السنة: باب في رد الإرجاء (٤٦٧٦)، والنَّسائيّ كتاب الإيمان: باب ذكر شعب الإيمان ٨/ ١١٠، وابن ماجة في المقدمة، باب في الإيمان (٥٧)، وابن منده في \"الإيمان\" (١٤٧، ١٧١ - ١٧٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٣٨٤ (١٦٦)، والبغوي في \"شرح السنة\" ١/ ٣٣ (١٧، ١٨)، والآجري في \"الشريعة\" ٢/ ٥٧٦ (٢٠٩، ٢١٠، ٢١١) من طرق عن عبد الله بن دينار، به، ولفظه. \"الإيمان بضع وسبعون -أو بضع وستون شعبة- فأفضلها قول لا إله إلَّا الله، وأدناها إماطة الأذى عن الطَّريق، والحياء شعبة من الإيمان\".\nوأخرجه الطَّيالسيُّ في \"مسنده\" (ص ٣١٦) (٢٤٠٢)، وأحمد في \"المسند\" ٢/ ٣٧٩ (٨٩٢٦) من طرق أخرى عن أبي صالح، عن أبي هريرة.\n(٢) في (ج): الحسين.","vol":"3","page":68},{"text":"السُّنّي (١) قال: نا أبو علي أحمد بن علي بن مهدي بن صدقة الرَّقّي (٢) بالرملة (٣) قال: حدثني أبي قال: نا (٤) أبو الحسن علي بن موسى\n_________\n(١) محمد بن أبي إسماعيل علي بن الحسين بن الحسن بن القاسم الصُّوفي السني أبو الحسن.\nسمع: أبا يعقوب الأذرعي، وأبا الميمون بن راشد، وجعفر بن محمد بن عديس، وجعفر الخلدي، وأحمد بن علي بن مهدي بن صدقة الرقي بالرملة وجماعة سواهم.\nروى عنه: الحاكم أبو عبد الله، وأبو سعد الجنزرودي، وأبو عبد الرحمن السلمي.\nقال شيرويه: ثقة صدوق. توفي يوم السبت الثَّاني عشر من المحرم سنة (٣٩٣ هـ). \"تاريخ بغداد\" للخطيب ٣/ ٩٠ - ٩١، \"الأنساب\" للسمعاني ٥/ ٦٠٧، \"تاريخ دمشق\" لابن عساكر ٥٤/ ٣٠٢، \"سير أعلام النبلاء\" للذهبي ١٧/ ٧٧.\n(٢) أحمد بن علي بن مهدي الرَّقي. قال الذهبي: عن أبيه، عن علي بن موسى الرضا، وتلك نسخة مكذوبة، وروى عن القعنبي، اتهمه الدراقطني بوضع الحديث، وذكره في موضع آخر من \"ميزان الاعتدال\" للذهبي وقال: عن علي الرضا بخبر باطل، فالله المستعان، . . وما علمتُ للرضا شيئًا يصحُّ عنه. وذكره ابن حجر في \"لسان الميزان\" وقال: جعلهما المصنف -أي: الذهبي- ترجمتين، فجمعتهما، وله حديث في الأول من المائتين لأبي عثمان الصابوني من هذِه النسخة، وهو منكر جدًّا. وذكره سبط ابن العجمي في \"الكشف الحثيث عمَّن رُمي بوضع الحديث\". \"ميزان الاعتدال\" للذهبي ١/ ١٢٠، \"لسان الميزان\" لابن حجر ١/ ٢٢٢، \"الكشف الحثيث\" لسبط ابن العجمي (٦٧).\n(٣) الرملة بفتح الراء وسكون الميم: بلدة من بلاد فلسطين، وهي التي كان بها الرباط للمسلمين، وكان يسكنها جماعة من العلماء الصالحين للمرابطة بها.\nوالرملة أيضًا محلة بسرخس، يقال لها بالعجمية: ريك آباد. \"الأنساب\" للسمعاني ٣/ ٩١، \"معجم البلدان\" لياقوت ٣/ ٦٩.\n(٤) في (ت): ثني.","vol":"3","page":69},{"text":"الرضا (١) (٢).\n[٢٤٤] وأخبرنا أبو بكر محمد بن أحمد بن عبد الله المنصوري (٣) بطوس قال: نا محمد بن أبي الحسن السَّيمني (٤) قال: نا محمد بن أسلم الطُّوسي (٥)، قال: نا علي بن موسى الرضا (٦)، قال: نا أبي موسى بن جعفر (٧)، قال: نا أبي جعفر بن محمد (٨)، قال: حدثني أبي محمد بن علي (٩) قال:\n_________\n(١) صدوق.\n(٢) [٢٤٣] الحكم على الإسناد:\nفيه أحمد بن علي بن مهدي متهم بوضع الحديث.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) محمد بن أسلم بن سالم بن يزيد، أبو الحسن الكندي مولاهم، الخراساني الطُّوسي. الإمام الحافظ الربَّاني، شيخ الإسلام. صنَّف \"المسند\" وجَوَّده، وكان من الثقات الحفَّاظ.\nقال محمد بن رافع: دخلت على محمد بن أسلم، فما شبهتُه إلَّا بأصحاب رسول الله - ﷺ -، وكان ابن خزيمة يقول: حدَّثنا من لم ترَ عيناي مثله أبو عبد الله محمد بن أسلم.\nوقال الحاكم: قام محمد بن أسلم مقام وكيع، وأفضل من مقامه، لزهده وورعه وتتبعه للأثر. توفي سنة (٢٤٢ هـ) بنيسابور.\n\"حلية الأولياء\" لأبي نعيم ٩/ ٢٥٠، \"سير أعلام النبلاء\" للذهبي ١٢/ ١٩٥، \"طبقات الحفَّاظ\" للذهبي (٥٢٨)، \"شذرات الذَّهب\" لابن العماد ٢/ ١٠٠.\n(٦) صدوق.\n(٧) صدوق، عابد.\n(٨) صدوق، فقيه، إمام.\n(٩) محمد بن علي بن الحسين بن علي بن أبي طالب السجاد، أبو جعفر الباقر، ثقة، فاضل، مات سنة بضع عشرة ومائة.\n\"تهذيب التهذيب\" لابن حجر ٣/ ٦٥٠، \"تقريب التهذيب\" لابن حجر (٦١٩١).","vol":"3","page":70},{"text":"حدثني أبي علي بن الحسين (١) قال: حدثني أبي الحسين بن علي (٢) قال: حدثني أبي علي بن أبي طالب (٣) قال: قال رسول الله - ﷺ -: \"الإيمان معرفة بالقلب وإقرار باللسان وعمل بالأركان\" (٤).\n_________\n(١) علي بن الحسين بن علي بن أبي طالب الهاشمي، زين العابدين، ثقة، ثبت، عابد، فقيه، فاضل، مشهور، قال ابن عيينة: عن الزُّهريّ: ما رأيت قرشيًّا أفضل منه، مات سنة (٩٣ هـ)، وقيل غير ذلك.\n\"تقريب التهذيب\" لابن حجر (٤٧٤٩)، \"تهذيب التهذيب\" لابن حجر ٣/ ١٥٤.\n(٢) الحسين بن علي بن أبي طالب بن عبد المطلب بن هاشم الهاشمي، أبو عبد الله، سبط رسول الله - ﷺ - وريحانته. قُتل يوم عاشوراء سنة إحدى وستين.\n\"الاستيعاب\" لابن عبد البر ١/ ٣٩٢، \"الإصابة\" لابن حجر ٢/ ٦٧.\n(٣) صحابي.\n(٤) [٢٤٤] الحكم على الإسناد:\nفيه شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وشيخ شيخه لم أجده. وقيل في علي بن موسى يروي عن أبيه العجائب.\nالتخريج:\nأخرجه الحيري في \"الكفاية\" (ص ٢٤) والخطيب في \"تاريخ بغداد\" ٩/ ٣٨٦ من طريق عبد الله بن أحمد بن عامر الطَّائي، عن أبيه، عن علي بن موسى الرضا، به. وقد قال الذهبي في \"ميزان الاعتدال\" ٢/ ٣٩٠: عبد الله بن أحمد بن عامر عن أبيه، عن علي الرضا عن آبائه، بتلك النسخة الموضوعة الباطلة، ما تنفك عن وضعه، أو وضع أبيه.\nوأخرجه ابن ماجة المقدمة: باب في الإيمان (٦٥)، والآجري في \"الشريعة\" ٢/ ٦٣٦ (٢٥٦)، والطبري في \"تهذيب الآثار\" ٢/ ١٩٦ (١٥٢٤)، والخطيب في \"تاريخ بغداد\" ١٠/ ٣٤٣ وفي ١١/ ٤٧، وابن بطة في \"الإبانة\" (ص ٦٨٢) (١٠٦٠)، وابن الجوزي في \"الموضوعات\" ١/ ١٨٥ (٢٦٩) جميعهم من طريق عبد السَّلام بن صالح أبي الصلت الهروي، عن علي الرضا، به. =","vol":"3","page":71},{"text":"[٢٤٥] وحدثنا أبو محمد عبد الله بن أحمد بن محمد الحيري (١) الشَّيخ الصالح قال: نا أبو محمد البلاذري (٢) الشَّيخ الحافظ قال:\n_________\n= وأبو الصلت هذا قال فيه الدارقطني: رافضي خبيث، مُتَّهم بوضع حديث: \"الإيمان الإقرار بالقلب\". وقال العقيلي: رافضي خبيث. وقال الذهبي: شيعي جلد. \"الضعفاء\" للعقيلي ٣/ ٧٠، \"ميزان الاعتدال\" للذهبي ٢/ ٦١٦.\nقال ابن القيِّم: هذا حديث موضوع ليس من كلام رسول الله - ﷺ -، قال: والمتهم: عبد السَّلام بن صالح.\nانظر: \"تهذيب السنن\" ٤/ ٢١٠٩.\nوعبد السَّلام هذا هو القائل: لو قرئ هذا الإسناد على مجنون لبرأ، عقب هذا الحديث عند ابن ماجة (٦٥) ولعل ذلك لأنَّه من طريق أئمة آل البيت.\nقال في \"الزوائد\": إسناد هذا الحديث ضعيف؛ لاتفاقهم على ضعف أبي الصلت الراوي.\nوأورده الديلمي في \"الفردوس\" ١/ ١١٠، والسيوطي في \"الجامع الصَّغير\" ١/ ١٨٥ (٣٠٩٤) ورمز له بالضعف.\nوأخرجه الخطيب في \"تاريخ بغداد\" ١/ ٢٥٥ من طريق علي بن غراب عن الرضا. وهو صدوق، وكان يدلس ويتشيَّع كما في \"تقريب التهذيب\" لابن حجر (٤٨١٧). وعزاه السيوطي في \"الجامع الكبير\" ١/ ٣٩٦ للطبراني، وتمام الشيرازي في \"الألقاب\" والبيهقيّ في \"شعب الإيمان\"، والعجلي في \"أماليه\"، وابن عساكر.\n(١) لم أجده.\n(٢) أبو محمد البلاذُريّ: أحمد بن محمد بن إبراهيم الطُّوسي، الإمام، الحافظ، البارع، الواعظ.\nقال الحاكم: كان واحد عصره في الحفظ والوعظ، لم يغمز عليه في إسناد أو اسم أو حديث. وخرَّج صحيحًا على وضع \"كتاب مسلم\"، استشهد بالطابران سنة (٣٣٩ هـ).\n\"الأنساب\" للسمعاني ٢/ ٣٥٠، \"تذكرة الحفَّاظ\" للذهبي ٣/ ٨٩٢، \"طبقات الحفَّاظ\" للسيوطي (٨٣٠).","vol":"3","page":72},{"text":"حدثني الحسين بن محمد بن علي (١) إمام عصره قال: حدثني أبي محمد بن علي السيد المحجوب (٢) قال: حدثني أبي علي بن موسى الرضا (٣) قال: حدثني أبي موسى بن جعفر الباقر (٤)، قال: حدثني أبي جعفر بن محمد الصادق (٥)، قال: حدثني أبي محمد بن علي السجادة (٦)، قال: حدثني أبي علي بن الحسين زين العابدين (٧) قال: حدثني أبي الحسين بن علي سيد شباب أهل الجنَّة قال: حدثني أبي علي بن أبي طالب (٨) سيد الأوصياء قال: حدثني محمد ابن عبد الله سيد الأنبياء - ﷺ - قال: \"الإيمان قول مقول، وعمل معمول، وعرفان بالعقول، واتباع للرسول\" (٩).\nوأمَّا الغيب: فهو ما كان مغيَّبًا عن العيون، مجملًا في القلوب.\nوهو مصدر وضع موضع الاسم، فقيل للغائب: غيْب، كما قيل\n_________\n(١) لم أجده، وقد بحثت عنه في عدد من كتب رجال الشيعة، مثل \"رجال النجاشي\"، \"رجال العلي\"، \"لؤلؤة البحرين\".\n(٢) ذكره المزي ضمن الرواة عن أبيه في \"تهذيب الكمال\" ٢١/ ١٤٩.\n(٣) صدوق.\n(٤) صدوق، عابد، والصَّواب أنَّه الكاظم لا الباقر.\n(٥) صدوق، فقيه، إمام.\n(٦) ثقة، فاضل.\n(٧) ثقة، ثبت، عابد، فقيه، فاضل، مشهور.\n(٨) صحابي.\n(٩) [٢٤٥] الحكم على الإسناد:\nفيه شيخ المصنف لم أستطع تمييزه، وابن علي بن موسى الرضا لم يذكر بجرح ولا تعديل.","vol":"3","page":73},{"text":"للصائم: صوْم، وللزائر: زور، وللعادل: عدْل (١).\n[٢٤٦] أخبرنا عبد الله بن حامد (٢) قال: أنا أحمد بن محمد بن يوسف (٣) قال: نا يعقوب بن سفيان (الصَّغير (٤)، ثنا يعقوب بن سفيان الكبير (٥» (٦) قال: نا محمد (٧)، قال: نا آدم (٨)، عن أبي جعفر (٩)، عن الرَّبيع (١٠)، عن أبي العالية (١١): قوله (١٢): ﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴾ قال: يؤمنون بالله وملائكته وكتبه ورسله واليوم الآخر وجنته وناره ولقائه (١٣)، ويؤمنون بالحياة بعد الموت،\n_________\n(١) \"بحر العلوم\" للسمرقندي ١/ ٩٠، البغوي في \"معالم التنزيل\" ١/ ٦٢، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦١٦) (غيب)، \"عمدة الحفاظ في تفسير أشرف الألفاظ\" للسمين الحلبي ٣/ ١٨٥.\n(٢) لم يذكر بجرح ولا تعديل.\n(٣) ساقطة من (ش)، (ف). . وهو السقطي ختن الصرصري مختلف في عدالته.\n(٤) لم يذكر بجرح ولا تعديل.\n(٥) ثقة، حافظ.\n(٦) ما بين القوسين: زيادة من (ت)، وساقط من (س)، (ج)، وفي (ش)، (ف): يعقوب بن سليمان بدل: يعقوب بن سفيان الكبير، وهو تصحيف.\n(٧) ابن كثير الحراني، ثقة، صاحب حديث.\n(٨) ابن أبي إياس، ثقة، عابد.\n(٩) عيسى بن أبي عيسى الرازي، صدوق، سيء الحفظ.\n(١٠) الرَّبيع بن أنس، صدوق له أوهام، رمي بالتشيع.\n(١١) رفيع بن مهران، ثقة، كثير الإرسال.\n(١٢) في (ت): في قوله.\n(١٣) ساقط من (ش)، (ف).","vol":"3","page":74},{"text":"وبالبعث، فهذا غيب كله (١).\n[٢٤٧] وأخبرنا عبد الله (٢) قال: نا (٣) أحمد (٤) قال: أنا (٥) يعقوب (٦) (قال: حدّثنا يعقوب (٧» (٨) قال: نا هشام بن عمار (٩)\n_________\n(١) [٢٤٦] الحكم على الإسناد:\nفيه أحمد بن محمد بن يوسف مختلف في عدالته، وأبو جعفر الرزاي صدوق، سيئ الحفظ. والربيع بن أنس صدوق له أوهام. وشيخ المصنف، ويعقوب بن سفيان الصَّغير لم يُذكرا بجرح أو تعديل. والله أعلم.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥ (٦٧)، من طريق آدم، به مثله.\nوأخرجه ابن جرير في \"جامع البيان\" ١/ ٢٣٦ (٢٧٦) عن عمار بن الحسن، عن عبد الله بن أبي جعفر، عن الرَّبيع، ولم يذكر أبا العالية. قال أحمد شاكر: فأخشى أن يكون ذكر عن أبي العالية سقط من الإسناد من نسخ الطبري، لثبوته عند هذين الناقلين عنه.\nيعني: ابن أبي حاتم، وابن كثير حيث ذكره في \"تفسير القرآن العظيم\" ١/ ٢٦٥، وذكره -أيضًا- السيوطي في \"الدر المنثور\" ١/ ٦٠ عن أبي العالية، ونسبه إلى ابن أبي حاتم وابن جرير.\n(٢) عبد الله بن حامد، لم يذكر بجرح ولا تعديل.\n(٣) في (ج)، (ت): أنا. وفي (ش): أخبرنا.\n(٤) أحمد بن محمد ختن الصرصري، مختلف في عدالته.\n(٥) في (ش): حدّثنا. وفي (ج): نا. وفي (ف)، (ت): ثنا.\n(٦) ابن سفيان الصَّغير، لم يذكر بجرح ولا تعديل.\n(٧) ابن سفيان الكبير، ثقة، حافظ.\n(٨) من (ش).\n(٩) صدوق، مقرئ، كبر فصار يتلقن فحديثه القديم أصح.","vol":"3","page":75},{"text":"قال: نا الوليد (١) قال: نا عثمان بن الأسود (٢) عن عطاء (٣)، سمعه يقول: ﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴾ قال: (هو الله) (٤) ﷿ من آمن بالله فقد آمن بالغيب (٥).\n[٢٤٨] وأخبرنا عبد الله بن حامد (٦) قال: نا (٧) محمد بن يعقوب (٨) قال: نا الرَّبيع بن سليمان (٩) قال: نا عبد الله بن محمد\n_________\n(١) ثقة، لكنَّه كثير التدليس والتسوية.\n(٢) عثمان بن الأسود بن موسى المكيِّ، مولى بني جمح، ثقة، ثبت، مات سنة (١٥٠ هـ) أو قبلها.\n\"تهذيب التهذيب\" لابن حجر ٣/ ٥٦، \"تقريب التهذيب\" لابن حجر (٤٤٨٣).\n(٣) ابن أبي رباح، الإمام، الثقة، المشهور.\n(٤) في (ج)، (ف): بالله.\n(٥) [٢٤٧] الحكم على الإسناد:\nفيه أحمد بن محمد بن يوسف مختلف في عدالته. كما أن شيخ المصنف، ويعقوب بن سفيان الصَّغير لم يُذكرا بجرح أو تعديل. والله أعلم.\nولكنه ثابت عند ابن أبي حاتم من طريق آخر كما سيأتي.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٦ (٧٠) من طريق الوليد بن مسلم. به.\nورجال إسناده ثقات. وذكره الواحدي في \"البسيط\" ٢/ ٤٣٩، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٦٥ عن عطاء.\n(٦) لم يذكر بجرح ولا تعديل.\n(٧) في (ت): أنا.\n(٨) الأصم، ثقة.\n(٩) ثقة.","vol":"3","page":76},{"text":"ابن المغيرة (١) قال: نا سفيان (٢)، عن عاصم بن أبي النجود (٣) في قوله ﷿: ﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴾ قال: الغيب: القرآن (٤).\nوقال الكلبي: بما نزل من القرآن، وبما لم يجئ (٥) بعد (٦).\nوقال الضَّحَّاك: الغيب لا إله إلَّا الله، وما جاء به محمد - ﷺ - (٧).\n_________\n(١) عبد الله بن محمد بن المغيرة الكوفيِّ، نزيل مصر. قال أبو زرعة الرازي: منكر الحديث، وكذا قال ابن يونس، وقال أبو حاتم: ليس بقوي، وقال ابن عدي: عامة ما يرويه لا يتابع عليه، وقال الدارقطني: له أحاديث عن الثوري انفرد بها. \"الكامل\" لابن عدي ٤/ ٢١٧، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٥٨، \"ميزان الاعتدال\" للذهبي ٢/ ٤٨٧، \"لسان الميزان\" لابن حجر ٣/ ٣٣٢، \"سؤالات البرذعي \"لأبي زرعة الرازي\" (ص ٦٨٤).\n(٢) الثوري، الإمام، الحجة.\n(٣) صدوق له أوهام، حجة في القراءة، وحديثه في الصحيحين مقرون.\n(٤) [٢٤٨] الحكم على الإسناد:\nضعيف لضعف عبد الله بن محمد بن المغيرة، ولكنَّ الأثر صحيح من طريق آخر -كما سيأتي- في التخريج، والله أعلم.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١/ ١٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥ (٦٩) بإسناد صحيح من طريق أبي أحمد الزبيري، عن سفيان، عن عاصم، عن زر بن حبيش به.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٦٥، وصحح المحقق إسناد ابن جرير وابن أبي حاتم، وذكره البغوي في \"معالم التنزيل\" ١/ ٦٢ ولم ينسبه لأحد.\n(٥) في (ش): يجئ فيه. وفي (ج)، (ت): يجئ منه.\n(٦) لم أجده.\n(٧) \"غرائب القرآن\" للنيسابوري ١/ ١١٥ وذكر بعضه ولم ينسبه لأحد.","vol":"3","page":77},{"text":"وقال زر بن حبيش وابن جريج وابن واقد: يعني بالوحي، نظيره قوله: ﴿أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَى (٣٥)﴾ (١) وقوله: ﴿عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (٢٦)﴾ (٢). وقوله: ﴿وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ (٢٤)﴾ (٣) (٤).\nوقال الحسن: يعني (٥) الآخرة (٦). وقال عبد الله بن هانئ: هو ما غاب عنهم من علوم القرآن.\nوروى زيد بن أسلم (٧)، عن أبيه (٨)، عن عمر بن الخطاب أنَّه\n_________\n(١) النجم: ٣٥.\n(٢) الجن: ٢٦.\n(٣) التكوير: ٢٤.\n(٤) \"معالم التنزيل\" للبغوي ١/ ٦٢، \"لباب التأويل\" للخازن ١/ ٣٠.\n(٥) في (ش): يعني به.\n(٦) \"معالم التنزيل\" للبغوي ١/ ٦٢، والخازن ١/ ٣٠، \"غرائب التفسير\" للكرماني ١/ ١١٥، \"تفسير الحسن البصري\" ٢/ ٢٠.\nفائدة: قال ابن عطية بعد أن ذكر عددًا من الأقوال في المراد بالغيب: وهذِه الأقوال لا تتعارض، بل يقع الغيب على جميعها، وقال ابن كثير: وأمَّا الغيب المراد هاهنا فقد اختلفت عبارات السلف فيه، وكلها صحيحة ترجع إلى أنَّ الجميع مراد.\n\"المحرَّر الوجيز\" لابن عطية ١/ ٨٤، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٦٥.\n(٧) ثقة، عالم وكان يرسل.\n(٨) أسلم العدوي مولاهم، أبو خالد، ويقال: أبو زيد. قيل: إنه حبشي، وقيل: من سبي عين التمر -بلد بالحجاز- أدرك زمن النَّبيُّ - ﷺ - وروى عن أبي بكر ومولاه عمر وعثمان وغيرهم. وهو ثقة مخضرم، مات سنة (٨٠ هـ) وقيل: بعد سنة (٦٠ هـ)، وهو ابن أربع عشرة ومائة سنة.\n\"تهذيب التهذيب\" لابن حجر ١/ ١٣٦، \"تقريب التهذيب\" لابن حجر (٤١٠).","vol":"3","page":78},{"text":"قال: كنت مع النَّبيّ - ﷺ - جالسًا، فقال: \"أتدرون أي أهل الإيمان أفضل؟ \" قالوا: يا رسول الله، الملائكة. قال: \"هم كذلك وحُق لهم ذلك، وما يمنعهم وقد أنزلهم الله -﷿- بالمنزلة التي أنزلهم، بل غيرهم\". قلنا: يا رسول الله، الأنبياء؟ قال: \"هم كذلك، وحق لهم ذلك، وما يمنعهم، بل غيرهم\"، قلنا: يا رسول الله، فمن هم؟ قال: \"أقوام يأتون من بعدي (في أصلاب) (١) الرجال يؤمنون (٢) بي ولا يرونني (٣) ويجدون الورق المعلَّق فيعملون بما فيه، فهؤلاء أفضل أهل الإيمان إيمانًا\" (٤).\n_________\n(١) في (ش)، (ج): هم في أصلاب.\n(٢) في (ج): فيؤمنون.\n(٣) في (ف): يَحْيَى وفي، وفي (ت): ولم يَروني.\n(٤) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه البزار في \"البحر الزخار\" ١/ ٤١٢ (٢٨٨)، وأبو يعلى في \"مسنده\" ١/ ١٤٧ (١٦٠)، والعقيلي في \"الضعفاء الكبير\" ٤/ ٢٣٨، والحاكم في \"المستدرك\" ٤/ ٨٥، وابن أبي شريح في \"جزء بيبي بنت عبد الصمد\" (١٠٤)، والخطيب البغدادي في \"شرف أصحاب الحديث\" (٣٦ - ٣٧) من طريق محمد بن أبي حميد، عن زيد بن أسلم، عن أبيه، عن عمر بن الخطاب مرفوعًا.\nوذكره -بإسناد أبي يعلى- ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٦٨، والسيوطي في \"الدر المنثور\" ١/ ٦٠.\nوصحح إسناده الحاكم، فردَّه الذهبي قائلًا: بل محمد ضعفوه. وقال البزَّار: إنَّما نعرف هذا من حديث محمد بن أبي حميد وهو مدني ليس بالقوي، حدث بهذا وبحديث آخر لم يتابع عليه. =","vol":"3","page":79},{"text":"وروى سفيان (١) عن الحارث بن قيس (٢) أنَّه قال لعبد الله بن مسعود: عند الله نحتسب ما سبقتمونا -يا أصحاب محمد- إليه من رؤية رسول الله - ﷺ -. فقال عبد الله: بل عند الله نحتسب إيمانكم بمحمد - ﷺ - ولم تروه. ثم قال عبد الله: إن أمر محمد كان بيّنًا لمن رآه، والذي لا إله غيره ما آمن مؤمن أفضل من إيمان بغيب (٣)، ثم قرأ: ﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴾ (٤).\n_________\n= وقد تابع محمدًا هذا: يَحْيَى بن أبي كثير، أخرجه البزار في \"البحر الزخار\" (٢٨٩)، والعقيلي في \"الضعفاء الكبير\" ٤/ ٢٣٨ من طريق منهال بن بحر، قال: حدّثنا هشام الدستوائي عن يَحْيَى بن أبي كثير، عن زيد بن أسلم به.\nقال العقيلي: وهذا الحديث إنَّما يعرف بمحمد بن أبي حميد، عن زيد بن أسلم، وليس بمحفوظ من حديث يَحْيَى بن أبي كثير، ولا يتابع منهالًا عليه أحد. وقال البزار: لا نعلمه يروى عن عمر إلَّا من هذا الوجه، وحديث المنهال بن بحر يرويه الحفَّاظ الثقات عن هشام عن يَحْيَى، عن زيد مرسلًا.\nوذكره الهيثمي في \"مجمع الزوائد\" ١٠/ ٦٥ وقال: الصواب أنَّه مرسل عن زيد بن أسلم، وأحد إسنادي البزار المرفوع حسن. المنهال بن بحر وثقه أبو حاتم وفيه خلاف، وبقية رجاله رجال الصَّحيح.\nوهناك أحاديث أخرى بمعناه، ذكرها ابن كثير في \"تفسير القرآن العظيم ١/ ٢٦٥ - ٢٦٧، والهيثمي في \"مجمع الزوائد\" ١٠/ ٦٥، والسيوطي في \"الدر المنثور\" ١/ ٦١.\n(١) هو ابن عيينة، ثقة، حافظ، إمام.\n(٢) الحارث بن قيس الجُعفي، الكوفيِّ، ثقة، من الثَّانية، قُتل بصفِّين، وقيل: مات بعد علي.\n\"تهذيب الكمال\" للمزي ٥/ ٢٧٢، \"تقريب التهذيب\" لابن حجر (١٠٥٠).\n(٣) في (ش): بالغيب.\n(٤) الحكم على الإسناد:\nرجاله ثقات، لكنَّه منقطع بين سفيان والحارث. =","vol":"3","page":80},{"text":"﴿وَيُقِيمُونَ الصَّلَاةَ﴾:\nأي: يديمونها ويتمونها ويحافظون عليها بمواقيتها وركوعها وسجودها وحدودها وحقوقها، وكل من واظب على شيء وقام به فهو مقيم له (١)، يقال: أقام فلانٌ الحجّ للناس، وأقام القوم\n_________\n= التخريج:\nأخرجه سعيد بن منصور في \"سننه\" ٢/ ٥٤٥ (١٨١) عن سفيان بن عيينة. وهو في \"تفسير سفيان بن عيينة\" (ص ٢٠٤).\nوالواسطة بين سفيان والحارث ساقط في هذا الإسناد، والصَّواب ما جاء في رواية أبي اللَّيث السمرقندي، فإنَّه أخرج الحديث في \"بحر العلوم\" ١/ ٩٠ من طريق أبي عبيد الله سعيد بن عبد الرحمن المخزومي، عن سفيان، قال: حدّثنا أصحابنا عن الحارث بن قيس. . فذكره.\nوهذا الإسناد ضعيف، لإبهام الواسطة بين سفيان والحارث.\nوقد جاء الحديث من طريق آخر عن ابن مسعود.\nأخرجه سعيد بن منصور في \"سننه\" (١٨٠)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤ (٦٦)، والحاكم في \"المستدرك\" ٢/ ٢٦٠ من طريق أبي معاوية، عن الأعمش، عن عمارة بن عمير، عن عبد الرحمن بن يزيد قال: ذكروا أصحاب محمد وإيمانهم عند عبد الله، فقال عبد الله: إنَّ أمر محمد كان بيِّنًا لمنِ رآه، والذي لا إله غيره ما آمن مؤمن أفضل من إيمان بغيب، ثم قرأ: ﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴾ إلى قوله: ﴿يُنفِفُونَ﴾.\nومن طريق الأعمش أخرجه ابن منده في \"الإيمان\" ٢/ ٣٧١ (٢٠٩)، وابن مردويه كما في \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٦٦ - ٢٦٧، و\"الوسيط\" للواحدي ١/ ٨١. وذكره السيوطي في \"الدر المنثور\" ١/ ٦٠ وزاد نسبته إلى أحمد بن منيع في \"مسنده\"، وابن الأنباري في \"المصاحف\".\nقال الحاكم: صحيح على شرط الشيخين، ووافقه الذهبي.\n(١) في (ت): عليه.","vol":"3","page":81},{"text":"سوقهم (١) إذا استعملوها ولم يعطلوها (٢).\nوقال الشاعر:\nأقامَتْ غَزَالةُ سوقَ الضِّرابِ. . . لأهلِ العِراقَينِ حَوْلًا قَمِيطا (٣)\nوأراد تعالى بالصَّلاة هاهنا الصلوات الخمس، فذكرها بلفظ الواحد كقوله تعالَى: ﴿فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ﴾ (٤) يعني: الكتب (٥).\nوأصل الصَّلاة في اللغة الدعاء، ثم ضمَّت إليها هيئات سميت بمجموعها صلاة؛ لأنَّ الغالب على هذِه العبادة الدعاء (٦).\n_________\n(١) في (ف): سيوفهم.\n(٢) \"جامع البيان\" للطبري ١/ ١٠٤، \"معالم التنزيل\" للبغوي ١/ ٦٢ - ٦٣، \"الكشاف\" للزمخشري ١/ ٤٩.\n(٣) البيت لأيمن بن خريم الأسدي. ثرجمته في \"الشعر والشعراء\" لابن قتيبة (ص ٣٦٣).\nوغزالة: هي الحرورية، امرأة شبيب الخارجي، قتله الحجاج فحاربته سنة تامة.\nوالضراب: القتال. والعراقان: الكوفة والبصرة. وقميطًا. أي: كاملًا\n\"الكشاف\" للزمخشري ١/ ٤٩، \"لسان العرب\" لابن منظور ١١/ ٣٠٣ (قمط)، \"البحر المحيط\" لأبي حيان ١/ ١٦٢، \"غرائب القرآن\" للنيسابوري ١/ ١٥٠.\n(٤) سورة البقرة، من الآية ٢١٣.\n(٥) \"معالم التنزيل\" للبغوي ١/ ٦٣.\n(٦) \"الوسيط\" للواحدي ١/ ٨١، \"البسيط\" للواحدي ٢/ ٤٤٢، \"معالم التنزيل\" للبغوي ١/ ٦٣.","vol":"3","page":82},{"text":"وقال أبو حامد الخارْزَنْجي: اشتقاقها من الصّلى، وهو (١) النَّار (٢)، وأصله من الرفق وحسن المعاناة بالشيء، وذلك أن الخشبة المعوجَّة إذا أرادوا تقويمها سخَّنوها بالنار ثم قوَّموها بين خشبتين، فكذلك المصلي ينبغي أن يتأنَّى في صلاته ويحفظ حدودها ظاهرًا وباطنًا، ولا يعجل فيها (ولا يخف) (٣) ولا ينحرف.\nقال الشاعر:\nفَلا تعْجل بأمْرِكَ واستَدِمْهُ. . . فَمَا صَلَّى عَصَاكَ كمُسْتَدِيمِ (٤)\nأي: ما قوّم أمرك كالمتأني (٥).\nقوله -﷿-: ﴿وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾ أي (٦)، أعطيناهم ينفقون.\n_________\n(١) في (ت): وهي.\n(٢) في (س): التأليف. انظر: \"مفاتيح الغيب\" للرازي ٢/ ٢٩.\nوانظر \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٤٩٠).\n(٣) ساقط من (ش).\n(٤) البيت نسبه ابن منظور إلى قيس بن زهير، حيث أورده في \"لسان العرب\" ٤/ ٤٤٦ (دوم)، وفي ٧/ ٣٩٩ (صلا)، وذكره أيضًا القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٤٧ ونسبه إلى الخارزنجي، والسمين الحلبي في \"الدر المصون\" ١/ ٩٤ ولم ينسبه.\n(٥) قال القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٤٧: فكأن المصلي يقوِّم نفسه بالمعاناة فيها -أي: في الصَّلاة- ويلين ويخشع. وهذا الذي ذكره المصنِّف في اشتقاق الصَّلاة هو أحد الأقوال في ذلك، وسيذكر المصنف -إن شاء الله- أقوالًا أخرى، ومزيد بيان لهذِه المسألة عند الآية (٤٣).\n(٦) ساقطة من (ج)، (ش).","vol":"3","page":83},{"text":"والرزق: هو المهيأ للانتفاع به، فإن كان طعامًا فللتغذي، وإن كان لباسًا فللتدفي والتوقي، وإن كان مسكنًا (فالانتفاع به سكنى) (١)، وقد ينتفع المنتفع بما (٢) هيئ (٣) للانتفاع به على وجهين (٤): حلالًا وحرامًا، فلذلك قلنا: إن الله -﷿- رزق الحلال والحرام (٥). وأصل الرزق في اللغة: الحظ والنصيب (٦).\n﴿يُنفِقُونَ﴾: يتصدقون، وأصل الإنفاق: الإخراج عن اليد أو عن الملك، يقال: نفق المبيع إذ كُثر مشتروه فأسرع خروجه، ونفقت الدابة: إذا خرج روحها، ونافقاء اليربوع من ذلك؛ لأنَّه إذا أُتي من قبل القاصعاء ضرب النافقاء برأسه فانتفق؛ أي (٧): خرج منه. والنفق: سربٌ في (٨) الأرض له مخلص إلى مكان آخر يخرج إليه (٩).\n_________\n(١) في (ت): فللاستظلال والانتفاع به والسكنى.\n(٢) في (ف): بها.\n(٣) في (ج): هيِّئ له. وفي (ت): هو.\n(٤) في (ج)، (ش)، (ف): الوجهين.\n(٥) خلافًا للمعتزلة القائلين: إنَّ الحرام ليس برزق، وإنَّما يرزق الله الحلال فقط.\nانظر \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٥٥، \"الانتصاف\" للاسكندراني، بحاشية \"الكشاف\" ١/ ٤٩.\n(٦) \"مفردات ألفاظ القرآن\" للراغب (ص ٣٥١)، \"عمدة الحفَّاظ\" للسمين الحلبي ٢/ ٨٧.\n(٧) في (ف): إذا.\n(٨) في (ش): من.\n(٩) \"البسيط\" للواحدي ٢/ ٤٤٣، \"معالم التنزيل\" للبغوي ١/ ٦٣، \"مفاتيح الغيب\" للرازي ١٢/ ٢٠٧، \"تهذيب اللغة\" للأزهري ٩/ ١٩٢ (نفق).","vol":"3","page":84},{"text":"<span data-type=\"title\" id=toc-376>٤ </span>- ﴿والَّذِينَ يُؤْمِنُونَ﴾:\nيصدقون. ﴿بِمَا أُنْزِلَ إِلَيْكَ﴾ يا محمد، يعني: القرآن، ﴿وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ﴾ يعني (١): الكتب المتقدمة، مثل صحف إبراهيم وموسى (٢) والزبور والإنجيل وغيرها. ﴿وَبِالْآخِرَةِ﴾ أي: وبالدار الآخرة. سُميت آخرة؛ لأنها تكون بعد الدُّنيا؛ ولأنها أُخِّرت حتَّى تفنى الدُّنيا ثم تكون.\n﴿هُمْ يُوقِنُونَ﴾: يعلمون ويستيقنون أنها كائنة (٣) ودخلت ﴿هُمْ﴾ تأكيدًا يسميه الكوفيون عمادًا، والبصريون فصلًا (٤).\n\n<span data-type=\"title\" id=toc-377>٥ </span>- ﴿أُولَئِكَ﴾\nأي (٥): أهل هذِه الصفة، و(أولاء) اسم مبني على الكسر (٦)، ولا واحد له من لفظه، والكاف خطاب، ومحل ﴿أُولَئِكَ﴾ رفيع بالابتداء، وخبره في قوله: ﴿عَلَى هُدًى﴾ (٧) أي (٨): رُشد وبيان وصواب (٩).\n_________\n(١) ساقطة من (ف).\n(٢) في (ت): (والتوراة).\n(٣) \"الوسيط\" للواحدي ١/ ٨٢، \"معالم التنزيل\" للبغوي ١/ ٦٣، \"لباب التأويل\" للخازن ١/ ٣١، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٧١.\n(٤) \"معاني القرآن\" للزجاج ١/ ٧٤، \"إعراب القرآن\" للنحاس ١/ ١٨٤، \"البسيط\" للواحدي ٢/ ٤٤٦.\n(٥) ساقطة من (ج).\n(٦) في (ت): الكسرة.\n(٧) \"معاني القرآن\" للزجاج ١/ ٧٤، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٣.\n(٨) ساقطة من (ش).\n(٩) \"تفسير القرآن\" للسمعاني ١/ ٣٨٩، \"معالم التنزيل\" للبغوي ١/ ٦٣.","vol":"3","page":85},{"text":"﴿مِنْ رَبِّهِمْ وَأُولَئِكَ﴾: ابتداء ثانٍ ﴿هُمُ﴾ عماد ﴿الْمُفْلِحُونَ﴾: خبر الابتداء (١)، وهم الناجون الفائزون، فازوا بالجنة ونجوا من النَّار. وقيل: هم الباقون في الثواب والنعيم المقيم (٢).\nوأصل الفلاح في اللغة البقاء (٣). قال لبيد:\nنَحُلُّ بلادًا كلُّها حُلَّ قبلنا. . . ونرجو الفلاحَ بعد عادٍ وحمْيَرِ (٤)\nقال الأعشى:\nولَئِنْ كُنَّا كَقَومٍ هَلَكُوا. . . مَا لِحيٍّ يا لَقومي مِن (فلحْ) (٥) (٦)\n_________\n(١) \"إملاء ما منَّ به الرحمن\" للعكبري ١/ ١٤.\n(٢) \"جامع البيان\" للطبري ١/ ١٠٨، \"بحر العلوم\" للسمرقندي ١/ ٩١، \"معالم التنزيل\" للبغوي ١/ ٦٣، \"تفسير الجلالين\" (ص ٤).\n(٣) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩، \"غريب الحديث\" لأبي عبيد ٢/ ١٨٣، \"معاني القرآن\" للزجاج ١/ ٧٥.\n(٤) \"ديوان لبيد\" (٧٢٤). يريد بالفلاح: البقاء. وهو يرثي من هلك من قومه. وورد البيت في \"جامع البيان\" للطبري ١/ ١٠٨، \"معاني القرآن\" للزجاج ١/ ٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٥٨، \"الدر المصون\" للسمين الحلبي ١/ ١٠٤ وغيرها.\n(٥) في جميع النسخ فلاح. وما بين القوسين من \"ديوان الأعشى\" (ص ٢٣٧)، \"غريب الحديث\" للخطابي ١/ ٥٢٣، \"تهذيب اللغة\" للأزهري ٥/ ٧١، \"لسان العرب\" لابن منظور ١/ ٣٥٠، \"عمدة الحفَّاظ\" للسمين الحلبي ٣/ ٢٥٠.\n(٦) في (ت) زيادة وهي: وسمِّي السحور فلاحًا؛ لأنَّه يكون. .، قال أبو عبيدة: وفي =","vol":"3","page":86},{"text":"وقال آخر:\nلَو كان حيٌّ مدركَ الفلاحِ. . . أدْرَكه مُلاعِبُ الرّماحِ (١)\nوقال مجاهد: أربع آيات من أول هذِه السورة نزلت في المؤمنين، وآيتان بعدها نزلت في الكافرين، وثلاث عشرة (٢) بعدها نزلت في المنافقين (٣).\n_________\n= التفسير أنَّ الممدوحين في هذِه الآيات هم مؤمنوا أهل الكتاب، وقيل: المذكورون في الأول من آمن من مشركي العرب، والذين ذكروا في الآية الأخرى من كان من أهل الكتاب. وبعد: (يكون) كلمتان غير واضحتين. وفي \"الصحاح\" للجوهري ١/ ٣٩٢: إنَّما سُمّي بذلك؛ لأنَّ به بقاء الصوم.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠، \"عمدة الحفَّاظ\" للسمين الحلبي ٣/ ٢٥٠.\n(١) البيت للبيد بن ربيعة في \"ديوانه\" (ص ٤٢)، \"لسان العرب\" لابن منظور ١٢/ ٢٨٨ (لعب)، \"الدر المصون\" للسمين الحلبي ١/ ١٠٤.\nقال ابن منظور: وأبو براء: هو ملاعب الأسنة عامر بن مالك بن جعفر بن كلاب، سُمي بذلك يوم السُّوبان، وجعله لبيد ملاعب الرماح؛ لحاجته إلى القافية، فقال. .، فذكر البيت.\n(٢) بعدها في (ج): آية.\n(٣) هو في \"تفسير مجاهد\" المطبوع، (ص ٦٩) من طريق ورقاء، عن ابن أبي نجيح، عن مجاهد.\nوأخرجه ابن جرير في \"جامع البيان\" ١/ ١٠٣ من عدة طرق عن ابن أبي نجيح. وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٣ للفريابي، وعبد بن حميد، وابن الضريس، وابن المنذر. وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٧٢ وأخذ به. =","vol":"3","page":87},{"text":"<span data-type=\"title\" id=toc-378>٦ </span>- قوله -﷿-: ﴿إِنَّ الَّذِينَ كَفَرُوا﴾\nيعني: مشركي العرب (١).\nوقال الضَّحَّاك: نزلت في أبي جهل وخمسة من أهل بيته (٢).\nوقال الكلبي: يعني اليهود (٣).\n_________\n= فائدة:\nاختلف المفسِّرون في الموصوفين بقوله: ﴿وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ (٤)﴾ هل هم الموصوفون بما تقدم من قوله تعالى: ﴿الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (٣)﴾؟ ومن هم؟ على ثلاثة أقوال:\nأ - أحدها: أنَّ الموصوفين أولًا هم الموصوفون ثانيًا، وهم كل مؤمن: مؤمنو العرب، ومؤمنو أهل الكتاب وغيرهم. وهذا قول مجاهد -كما سبق- وغيره.\nب- أنهما واحد، وهم مؤمنو أهل الكتاب.\nجـ- أنَّ الموصوفين أولًا مؤمنو العرب، والموصوفين ثانيًا بقوله: ﴿وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ. . .﴾ الآية، هم مؤمنو أهل الكتاب. انظر هذِه الأقوال مفصَّلةً في \"جامع البيان\" للطبري ١/ ١٠٣ وما بعدها، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٧١ - ٢٧٢.\n(١) \"معالم التنزيل\" للبغوي ١/ ٦٤، \"زاد المسير\" لابن الجوزي ١/ ٢٧، \"لباب التأويل\" للخازن ١/ ٣٣، \"البحر المحيط\" لأبي حيان ١/ ١٧٨.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ٢٥)، وفي \"الوسيط\" ١/ ٨٣، وفي \"البسيط\" ٢/ ٤٧٨، وابن الجوزي في \"زاد المسير\" ١/ ٢٧، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٢٢٩.\n(٣) \"بحر العلوم\" للسمرقندي ١/ ٩٢، \"أسباب النزول\" للواحدي (ص ٢٥)، \"الوسيط\" ١/ ٨٣، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٢٩، \"فتح القدير\" للشوكاني ١/ ٣٩. =","vol":"3","page":88},{"text":"وقيل: المنافقين (١).\nوالكفر: هو الجحود والإنكار، وأصله من الكفْر وهو التغطية والستر، ومنه قيل للحراث كافر؛ لأنَّه يستر البذر (في الأرض) (٢)، قال الله تعالى: ﴿أَعْجَبَ الْكُفَّارَ نَبَاتُهُ﴾ (٣) يعني: الزراع، وقيل للبحر: كافر، ولليل: كافر.\nوقال لبيد:\nحَتّى إذا ألْقَتْ يدًا في كافِرٍ. . . وَأجَنَّ عوْراتِ الثُّغورِ ظلامها (٤)\nوقال أيضًا (٥):\nفي ليلة كفَر النجُومَ غَمَامُهَا (٦)\n_________\n= وقد ورد نحوه عن ابن عباس، أخرجه الطبري في \"جامع البيان\" ١/ ١٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٤٢ (٩٢)، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٧٦، والسيوطي في \"الدر المنثور\" ١/ ٦٥. وهذا القول هو اختيار ابن جرير.\n(١) \"البحر المحيط\" لأبي حيان ١/ ١٧٨.\n(٢) ساقطة من (ش)، (ف)، (ت).\n(٣) الحديد، من الآية ٢٠.\n(٤) البيت من معلَّقة لبيد. وقوله: ألقت يعني: الشَّمس بدأت في المغيب. والكافر: الليل؛ لأنَّه يستر ويغطي ما حوله. وأجن: ستر. عورات الثغور: المواضع التي تأتي المخافة منها.\nانظر \"ديوان لبيد\" (ص ١٧٦)، \"لسان العرب\" لابن منظور ١٢/ ١٢١.\n(٥) في (ش)، (ف): آخر.\n(٦) هذا عجز بيت للبيد بن ربيعة، وصدره: =","vol":"3","page":89},{"text":"ومِنه المتكفِّر بالسلاح، وهو الشاكي الذي غطّى السلاح جميع بدنه. فسُمي الكافر كافرًا؛ لأنَّه ساتر للحق ولتوحيد الله -﷿- ونعمه (١) ولنبوة أنبيائه (٢).\nقوله -﷿-: ﴿سَوَاءٌ عَلَيْهِمْ﴾ أي: واحد عليهم ومتساوٍ لديهم. وهو اسم مشتق من التساوي (٣).\n﴿أَأَنْذَرْتَهُمْ﴾: خوّفْتهم (٤) وحذرتهم. قال أهل المعاني: الإنذار: الإعلام (٥) مع تحذير، يقال: أنذرتهم فنذروا؛ أي: أعلمتهم\n_________\n= يعلو طريقةَ متنِها متواترُ\n\"ديوان لبيد\" (ص ١٧٢)، من معلقته المشهورة.\nوجاء عجز البيت في \"جامع البيان\" للطبري ١/ ١١٠، والماوردي في \"النكت والعيون\" ١/ ٧٢، وابن عطية في \"المحرر الوجيز\" ١/ ٨٧، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٥٩، والسمين الحلبي في \"الدر المصون\" ١/ ١٠٥، وأبو زيد القرشي في \"جمهرة أشعار العرب\" (ص ١٣٣).\nويروى ظلامها يعني: البقرة الوحشية، قد ولجت كناسها في أصل شجرة، والرمل يتساقط على ظهرها.\nانظر \"شرح المعلقات السبع\" للزوزني (ص ٢٥٢).\n(١) في (ت): ولنعمه. وسقطت من (ف).\n(٢) \"جامع البيان\" للطبري ١/ ١١٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٥٩ - ١٦٠، \"تهذيب اللغة\" للأزهري ١٠/ ١٩٧، (كفر)، \"لسان العرب\" لابن منظور ١٢/ ١١٨ وما بعدها (كفر)، \"عمدة الحفَّاظ\" للسمين الحلبي ٣/ ٤٠٦.\n(٣) \"معالم التنزيل\" للبغوي ١/ ٦٤، \"لباب التأويل\" للخازن ١/ ٣٣، \"البحر المحيط\" لأبي حيان ١/ ١٧٠، \"الدر المصون\" للسمين الحلبي ١/ ١٠٥.\n(٤) في (ت): أخوفتهم.\n(٥) في (ج): إعلام.","vol":"3","page":90},{"text":"فعلموا (١).\nوفي المثل: قد أعذر من أنذر (٢).\nوفي قوله: ﴿أَأَنْذَرْتَهُمْ﴾ وأخواتها أربع قراءات:\nتحقيق الهمزتين، وهي لغة تميم، وقراءة أهل الكوفة؛ لأنها ألف الاستفهام دخلت على القطع (٣).\nوحذف الهمزة التي وصلت بفاء (٤) الفعل وتعويض مدة منها (٥)، كراهة (٦) الجمع بين الهمزتين وهي لغة أهل الحجاز (٧).\nوإدخال ألف بين الهمزتين (٨): وهي قراءة أهل الشام في رواية هشام (٩).\n_________\n(١) \"البسيط\" للواحدي ٢/ ٤٦٤، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٧٩٧) (نذر)، \"عمدة الحفَّاظ\" للسمين الحلبي ٤/ ١٥٩.\n(٢) انظر كتاب \"الأمثال\" لأبي عبيد (ص ٢٢٦).\n(٣) وهي قراءة عاصم وحمزة والكسائي وابن عامر. انظر \"السبعة\" لابن مجاهد (ص ١٣٥)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٧٣، \"الحجة\" لابن زنجلة (ص ٨٦).\n(٤) في (ف): بها.\n(٥) في (ج): عنها.\n(٦) في (ج)، (ف)، (ت): كراهية.\n(٧) وهي قراءة نافعٌ وابن كثير وأبي عمرو. انظر \"السبعة\" لابن مجاهد (ص ١٣٤)، \"الحجة\" لابن خالويه (ص ٦٥ - ٦٦)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٧٣.\n(٨) في (ج)، (ش)، (ف): الألف.\n(٩) هو ابن عمار. انظر المراجع السابقة.","vol":"3","page":91},{"text":"قال الشاعر:\nتطاولتُ (١) فاسْتشْرفْتُه فرأيْتُه. . . فقُلْتُ لهُ (٢) آأنت زيد الأراقمِ (٣)\nوالإخبار اكتفاء بجواب الاستفهام: وهي قراءة الزُّهريّ، (ومثله ابن محيصن) (٤).\nو﴿أَمْ﴾: حرف عطف على الاستفهام، و﴿لَمْ﴾: حرف جزم لا يلي إلَّا الفعل؛ لأنَّ الجزم يختص (٥) بالأفعال (٦).\n﴿تُنْذِرْهُمْ﴾: تحذرهم. ﴿لَا يُؤْمِنُونَ﴾.\nوهذِه الآية خاصة فيمن حقت عليه كلمة العذاب والشقاوة في سابق علم الله -﷿-، وظاهرها استخبار، ومعناها إخبار (٧).\n_________\n(١) في (ت): تطاللت، وهكذا هو في \"ديوان ذي الرمة\"، وبعض المصادر التي ذكرت البيت كما سيأتي.\n(٢) ليست في (ف).\n(٣) البيت لذي الرّمَّة. وهو في \"ديوانه\" (ص ٣٥) هكذا:\nتطاللتُ فاستشرفتُه فعرفُته. . . فقلتُ له: آأنت زيدُ الأرانب\nوانظر \"الحجة\" للفارسي ١/ ٢٧٩، \"تهذيب اللغة\" للأزهري ١٥/ ٦٨٤ اجتماع الهمزتين، \"البسيط\" للواحدي ٢/ ٤٧٣، \"لسان العرب\" لابن منظور ١/ ٣٢ (حرف الهمزة).\n(٤) زيادة من (ت). انظر \"المحتسب\" لابن جنِّي ١/ ٥٠، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢)، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٧٦.\n(٥) في (ج)، (ف): مختص.\n(٦) \"إملاء ما منَّ به الرحمن\" للعكبري ١/ ١٤، \"الدر المصون\" للسمين الحلبي ١/ ١٠٦.\n(٧) \"مجاز القرآن\" لأبي عبيدة ١/ ٣١، \"الحجة\" للفارسي ١/ ٢٦٤.","vol":"3","page":92},{"text":"ثم ذكر سبب تركهم الإيمان.\n\n<span data-type=\"title\" id=toc-379>٧ </span>- فقال تعالى: ﴿خَتَمَ اللَّهُ﴾\n(طبع الله) (١) ﴿عَلَى قُلُوبِهِمْ﴾. (والختم والطبع) (٢) بمعنى واحد، وهما التغطية للشيء والاستيثاق من أن يدخله شيء آخر.\nفمعنى الآية: طبع الله على قلوبهم وأقفلها فليست تعي خيرًا ولا تفهمه، يدل عليه قوله -﷿-: ﴿أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا﴾ (٣).\nوقال بعضهم: معنى الطبع والختم حكم الله عليهم بالكفر والشقاوة، كما يقال للرجل: ختمت (٤) عليك فلا (٥) تفلح أبدًا (٦).\n_________\n(١) ساقطة من (ف).\n(٢) في (ج): الطبع والختم.\n(٣) محمد، من الآية ٢٤.\nوانظر \"معاني القرآن\" للزجاج ١/ ٨٢، \"تفسير القرآن\" للسمعاني ١/ ٣٩٣، \"معالم التنزيل\" للبغوي ١/ ٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٦١ - ١٦٢.\n(٤) في (ت): خُتم.\n(٥) في النسخ الأخرى: أن لا.\n(٦) هذا القول هو قول المعتزلة، ولذلك ذكره القاضي عبد الجبار المعتزلي في كتابه \"متشابه القرآن\" ١/ ٥١، وذكره أيضًا ونصره الزمخشري في \"الكشاف\" ١/ ٥٧. قال ابن كثير: وما جرأه -أي: الزمخشري- على ذلك إلَّا اعتزاله؛ لأنَّ الختم على قلوبهم ومنعها عن وصول الحق إليها قبيح عنده، يتعالى الله عنه في اعتقاده، ولو فهم قوله تعالى ﴿فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ﴾ وقوله: ﴿وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ (١١٠)﴾ وما أشبه ذلك من الآيات الدّالة على أنَّه تعالى إنَّما ختم على قلوبهم، وحال بينهم وبين الهدى =","vol":"3","page":93},{"text":"﴿وَعَلَى سَمْعِهِمْ﴾: فلا يسمعون الحق ولا ينتفعون به، وإنَّما وحَّده؛ لأنَّه مصدر، والمصادر لا تُثنى ولا تُجمع، وقيل: أراد سمع كل واحد منهم، كما يقال: أتاني برأس كبشين، أراد برأس كل واحد منهما (١)، قال الشاعر:\nكُلوا في [بعض] (٢) بِطْنِكُمُ تعيشوا. . . فإن زمانكم زمنٌ خَمِيصُ (٣)\n_________\n= جزاءً وفاقًا على تماديهم في الباطل، وتركهم الحق، وهذا عدل منه تعالى حسن، وليس بقبيح، فلو أحاط علمًا بهذا لما قال ما قال، والله أعلم. . \"تفسير القرآن العظيم\" ١/ ٢٧٨.\nوقد ذكر العلماء هذا القول، وردُّوه وبينوا بطلانه، ومن هؤلاء: الطبري في \"جامع البيان\" ١/ ١١٣، والواحدي في \"البسيط\" ٢/ ٤٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٦٢ - ١٦٣، والسمعاني في \"تفسير القرآن\" ١/ ٣٩٣، وأبو حيان في \"البحر المحيط\" ١/ ١٧٥، والإسكندراني في \"حاشيته على الكشاف\" المسماة \"بالانتصاف\" ١/ ٥٧، ٥٨.\n(١) \"معاني القرآن\" للزجاج ٢/ ٨٣، \"البسيط\" للواحدي ٢/ ٤٨٤، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٥.\n(٢) في جميع النسخ: نصف. والمُثبت من مصادر التخريج، وهو الذي يستقيم به المعنى.\n(٣) لم يُعرَف قائله. يقال: أكل في بعض بطنه: إذا كان دون الشبع، وأكل في بطنه: إذا امتلأ وشبع. والخميص: الجائع. أي: زمان جدب ومخمصة، والشاهد فيه: استعمال بطن بمعنى: الجمع؛ أي: بعض بطونكم.\nانظر \"الكتاب\" لسيبويه ١/ ٢١٠، \"خزانة الأدب\" للبغدادي ٧/ ٥٥٩، \"غرائب القرآن\" للنيسابوري ١/ ١٦٠، \"الدر المصون\" للسمين الحلبي ١/ ١١٤.","vol":"3","page":94},{"text":"وقال سيبويه (١): توحيد السمع يدل على الجمع؛ لأنَّه توسط جمعين، كقوله: ﴿يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾ (٢) وقوله: ﴿عَنِ الْيَمِينِ وَالشَّمَائِلِ﴾ (٣) يعني: الأنوار والأيمان.\nقال الرَّاعي:\nبِها جِيفُ الحَسْرى فأمَّا عِظامُها ... فَبِيضٌ وأمّا جِلْدُها فَصَلِيبُ (٤)\nأي: جلودها.\nوقرأ ابن أبي عبلة: (وعلى أسماعهِم) (٥).\n_________\n(١) \"الكتاب\" لسيبويه ١/ ٢٠٩، \"البسيط\" للواحدي ٢/ ٤٨٤.\n(٢) البقرة، من الآية ٢٥٧.\n(٣) النحل، من الآية ٤٨.\n(٤) نسب المصنف هذا البيت للراعي، وتبعه على ذلك تلميذه الواحدي في \"البسيط\" ٢/ ٤٨٤ بينما ورد في المصادر الأخرى، كـ \"الكتاب\" لسيبويه وغيره، أنَّه لعلقمة ابن عبدة الفعل، وهو في \"ديوانه\" (ص ٢٧)، قاله يصف طريقًا شاقًّا، قطعه لممدوحه. والحسرى: جمع حسير: البعير المعيب يتركه أصحابه فيموت، وابيضت عظامه لما أكلت السباع والطير ما عليه من لحم. صليب: يابس لم يدبغ. والشاهد قوله: جلدها، كما بيَّنه المصنِّف.\nانظر \"الكتاب\" لسيبويه ١/ ٢٠٩، \"معاني القرآن\" للزجاج ١/ ٨٣، \"البسيط\" للواحدي ٢/ ٤٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٦٥، \"مفاتيح الغيب\" للرازي ٢/ ٥٣، \"الدر المصون\" للسمين الحلبي ١/ ١١٤، \"خزانة الأدب\" للبغدادي ٧/ ٥٥٩.\n(٥) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢)، \"الكشاف\" للزمخشري ١/ ٦١، \"البحر المحيط\" لأبي حيان ١/ ١٧٦.","vol":"3","page":95},{"text":"وتم الكلام عند قوله: ﴿وَعَلَى سَمْعِهِمْ﴾ (١)، ثم قال: ﴿وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ﴾ أي: غطاء وحجاب، فلا يرون الحق، ومنه غاشية السرج (٢).\nوقرأ المفضل بن محمد الضبي (٣) عن عاصم (٤): (غشاوة) بالنصب، كأنه أضمر له فعلًا؛ أي: (٥) وجعل على أبصارهم غشاوة، أو حمله على الختم. أي: وختم على قلوبهم غشاوةً، يدل عليه قوله في الجاثية: ﴿وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً﴾ (٦) (٧).\nوقرأ الحسن: (غُشاوة) بضم الغين (٨).\n_________\n(١) \"القطع والائتناف\" للنحاس (ص ١١٦)، \"مجاز القرآن\" لأبي عبيد ١/ ٣١، \"جامع البيان\" للطبري ١/ ١١٣.\n(٢) \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦٠٧).\n(٣) المفضَّل بن محمد الضبي، الكوفيِّ المقرئ، أبو محمد، كان من جلة أصحاب عاصم بن بهدلة، قرأ عليه، وتصدر للإقراء. وهو صاحب \"المفضليَّات\" المشهورة، توفي سنة (١٦٨ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ١٣١، \"غاية النهاية\" لابن الجزري ٢/ ٣٠٧.\n(٤) ساقط في (ش)، (ف)، (ت).\n(٥) العبارة في النسخ الأخرى فيها تقديم وتأخير، كالتالي: كأنه أضمر له فعلًا، أو حمله على الختم، أي: وختم على أبصارهم غشاوة، يدل عليه قوله تعالى: ﴿وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً﴾، وليس فيها: (في الجاثية)، وفي (ت): غشاوة وحجابًا.\n(٦) الآية ٢٣.\n(٧) \"السبعة\" لابن مجاهد (ص ١٣٩)، \"الحجة\" لابن خالويه (ص ٦٧).\n(٨) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢)، \"القراءات الشاذة\" لعبد الفتاح القاضي (ص ٢٧)، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٧٧.","vol":"3","page":96},{"text":"وقرأ الجحدري (١): (غَشاوة) بفتح الغين (٢). وقرأ أصحاب عبد الله: (غَشوة) بفتح الغين من غير ألف (٣).\n﴿وَلَهُمْ عَذَابٌ عَظِيمٌ﴾: القتل والأسر في الدُّنيا، والعذاب الدائم في العقبى.\nوالعذاب: كل ما يُعنِي الإنسان ويشق عليه، ومنه عذبة السوط؛ لما فيها من وجود الألم (٤). وقال الخليل: العذاب ما يمنع الإنسان من مراده، ومنه الماء العذب؛ لأنَّه يمنع (٥) من العطش (٦).\nثم نزلت في المنافقين عبد الله بن أُبَي ابن سلول، ومُعتّب بن قُشير، وجَدّ بن قيس وأصحابهم، حين قالوا: تعالوا إلى خُلَّةٍ نسلم بها من (٧) محمد وأصحابه، ونكون مع ذلك متمسكين بديننا.\n_________\n(١) الجحدري: عاصم بن أبي الصباح العجاج، وقيل: ميمون أبو المجشِّر -بالجيم والشين المعجمة مشددة مكسورة- الجحدري البصري، أخذ القراءة عرضًا عن سليمان بن قتة، عن ابن عباس، وقرأ -أيضًا- على نصر بن عاصم والحسن ويحيى بن يعمر، وروى حروفًا عن أبي بكر، عن النَّبيِّ - ﷺ -، مات قبل (١٣٠ هـ). \"غاية النهاية\" لابن الجزري ١/ ٣٤٩.\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (٢)، \"الكشاف\" للزمخشري ١/ ٦١، \"الميسَّر\" (ص ٣)، ونسبوه إلى الحسن.\n(٣) \"الشواذ\" لابن خالويه (ص ٢)، \"البحر المحيط\" لأبي حيان ١/ ١٧٧.\n(٤) \"معالم التنزيل\" للبغوي ١/ ٦٥، \"لباب التأويل\" للخازن ١/ ٣٢، \"عمدة الحفَّاظ\" للسمين الحلبي ٣/ ٤٢، وعذبة السوط: طرفه، والجمع: عَذَبٌ. انظر \"لسان العرب\" لابن منظور ٩/ ١٠١ (عذب).\n(٥) بعدها في (ش): الإنسان.\n(٦) \"العين \"للخليل ٢/ ١٠٢، ١٠٣.\n(٧) في (ج): عن.","vol":"3","page":97},{"text":"فأجمعوا على أن أظهروا كلمة الإيمان بألسنتهم واعتقدوا خلافها، وأكثرهم من اليهود (١)، فقال الله -﷿-:\n\n<span data-type=\"title\" id=toc-380>٨ </span>- ﴿وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ﴾\nأي (٢): صدقنا بالله، ﴿وَبِالْيَوْمِ الْآخِرِ﴾ أي: وبيوم القيامة. قال الله -﷿-: ﴿وَمَا هُمْ بِمُؤْمِنِينَ﴾.\nوالنّاس: هم الجماعة من الحيوان المتميز بالصورة الإنسانية، وهو جمع إنسان، وإنسان في الأصل (إنسِيان) بالياء، ألا ترى أنك إذا صغَّرْتَ (٣) رددت الياء إليه (٤) فقلت: أُنَيْسِيَان فأسقطوا الياء منه ونقلوا حركته (٥) إلى السِّين، فصار: إنسانًا (٦).\nواختلف العلماء في سبب تسميته بهذا الاسم:\nفقال ابن عباس: سُمِّي إنسانًا لأنه عُهد إليه فنسي، قال الله -﷿-: ﴿وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ﴾ (٧) (٨).\n_________\n(١) سيأتي الكلام حول هذا عند الآية ١٤.\n(٢) ساقطة من (ج)، (ش)، (ف).\n(٣) في (ج): صغرته.\n(٤) ساقطة من (ت).\n(٥) في (ف): حركتها.\n(٦) \"الكتاب\" لسيبويه ٣/ ٤٨٦، \"تهذيب اللغة\" للأزهري ١٣/ ٨٨، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٩٤) (أنس)، \"لسان العرب\" لابن منظور ١/ ٢٣١ (أنس).\n(٧) طه: ١١٥.\n(٨) ذكره الواحدي في \"البسيط\" ٢/ ٤٩٤، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٦٨.","vol":"3","page":98},{"text":"قال القائل:\nوسميت إنسانًا لأنك ناسي (١)\nوقال بعض أهل المعاني: سمي إنسانًا (٢) لظهوره وإدراك البصر إياه من قولك (٣): آنست كذا. أي (٤): أبصرتُ (٥). قال الله -﷿-: ﴿آنَسَ مِنْ جَانِبِ الطُّورِ نَارًا﴾ (٦) وقال: ﴿إِنِّي آنَسْتُ نَارًا﴾ (٧).\nوقيل (٨): لأنَّه يُستْأنسُ به (٩). ويقال: لمّا خلق الله -﷿- آدم - ﵇ - آنسه بزوجته (١٠) فسُميَ إنسانًا (١١).\n_________\n(١) هذا عجز بيت لأبي تمام، وصدره:\nلا تنسينْ تلك العهود فإنَّما ... سمّيت إنسانًا لأنك ناسي\nبدون واو سمِّيت.\nانظر \"ديوان أبي تمام مع الشَّرح\" (ص ١٦٢)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٦٨، \"لباب التأويل\" للخازن ١/ ٣٣، \"الدر المصون\" للسمين الحلبي ١/ ١٢٠.\n(٢) في (ت): سمي إنسًا من الأنس.\n(٣) في (ت): قوله.\n(٤) في (ش): إذا.\n(٥) بعدها في (ت): كذا.\nانظر \"معالم التنزيل\" للبغوي ١/ ٦٥، \"الكشاف\" للزمخشري ١/ ٦٢، \"عمدة الحفَّاظ\" للسمين الحلبي ١/ ١٢٩.\n(٦) القصص: ٢٩٠.\n(٧) طه: ١٠، النمل: ٧، القصص: ٢٩.\n(٨) في (ت): ويقال.\n(٩) \"معالم التنزيل\" للبغوي ١/ ٦٥، \"لباب التأويل\" للخازن ١/ ٣٣.\n(١٠) في (ج): بزوجه، وفي (ش): بزوجته حواء.\n(١١) \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٦٨.","vol":"3","page":99},{"text":"<span data-type=\"title\" id=toc-381>٩ </span>- قوله -﷿-: ﴿يُخَادِعُونَ اللَّهَ﴾\nأي: يخالفون الله ويكذبونه، وأصل الخَدْع في اللغة: الإخفاء (١)، ومنه قيل للبيت الذي يُخَبّأ فيه المتاع: مَخْدَع، فالمخادع يُظهر خلاف ما يضمر.\nوقال بعضهم: أصل الخَدع (٢) في اللغة: الفساد (٣).\nقال الشاعر:\nأبيض اللون لذيذٌ طَعْمُهُ. . . طيِّبُ الريقِ إذا الريقُ خَدَعْ (٤)\nأي: فسد، فيكون معناه: يفسدون ما أظهروا بألسنتهم من الإيمان بما أضمروا في قلوبهم من الكفر (٥).\nوقيل معناه: يخادعون الله بزعمهم وفي ظنهم، (يعني: أنهم) (٦)\n_________\n(١) \"البسيط\" للواحدي ٢/ ٤٩٩، \"معالم التنزيل\" للبغوي ١/ ٦٥، \"مقاييس اللغة\" لابن فارس ٢/ ١٦١، \"لسان العرب\" لابن منظور ٤/ ٣٨ (خدع).\n(٢) في (ج)، (ف)، (ت): الخداع.\n(٣) \"لسان العرب\" لابن منظور ٤/ ٣٨ (خدع)، \"عمدة الحفَّاظ\" للسمين الحلبي ١/ ٤٩١.\n(٤) البيت لسويد بن أبي كأهل اليشكري. انظر \"تهذيب اللغة\" للأزهري ١/ ١٥٩ (خدع)، \"مقاييس اللغة\" لابن فارس ٢/ ١٦١ (خدع)، \"الصحاح\" للجوهري ٣/ ١٢٠٢ (خدع)، \"المفضليات\" للضبي (ص ١٩١) وغيرها.\n(٥) \"البسيط\" للواحدي ٢/ ٥٠٣، \"معالم التنزيل\" للبغوي ١/ ٦٥، \"زاد المسير\" لابن الجوزي ١/ ٣٠.\n(٦) في (ت): يعني حتَّى إنهم.","vol":"3","page":100},{"text":"اجترؤوا على الله حتَّى ظنوا أنهم يخادعون الله (١)، وهذا كقوله: ﴿وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا﴾ (٢) يعني بزعمك وعلى ظنك.\nوقيل معناه: يفعلون في دين الله -﷿- ما هو خداع فيما بينهم (٣).\nوقيل معناه: يخادعون رسول الله - ﷺ -، قاله الحسن (٤)، كقوله -﷿-: ﴿فَلَمَّا آسَفُونَا انْتَقَمْنَا مِنْهُمْ﴾ (٥) أي: آسفوا وليَّنا (٦)، وقوله: ﴿إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ﴾ (٧) أي: أولياء الله (٨)، لأنَّ الله لا يُؤذى ولا يُخادع، فبيّن الله -﷿- أنّ من آذى نبيًّا من أنبيائه أو وليًّا من أوليائه فقد (٩) استحقّ العقوبة، كما لو (١٠) آذى الله وخادعه، يدلُّ عليه الخبر\n_________\n(١) \"بحر العلوم\" للسمرقندي ١/ ٩٤، \"الكفاية\" للحيري (ص ٣٤)، \"تفسير القرآن العظيم\" للسمعاني ١/ ٣٩٧، \"الكشاف\" للزمخشري ١/ ٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٧٠، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٨٣.\n(٢) طه: ٩٧.\n(٣) \"معالم التنزيل\" للبغوي ١/ ٦٥، \"زاد المسير\" لابن الجوزي ١/ ٣١.\n(٤) \"الوسيط\" للواحدي ١/ ٨٧، \"البسيط\" للواحدي ٢/ ٥٠٥، \"معالم التنزيل\" للبغوي ١/ ٦٥، \"تفسير القرآن\" للسمعاني ١/ ٣٩٧، \"الكشاف\" للزمخشري ١/ ٦٦، \"زاد المسير\" لابن الجوزي ١/ ٢٩، \"المحرر الوجيز\" لابن عطية ١/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٧٠، \"لباب التأويل\" للخازن ١/ ٣٣، \"تفسير الحسن البصري\" ٢/ ٢١.\n(٥) الزخرف: ٥٥.\n(٦) في النسخ الأخرى: نبيّنا.\n(٧) الأحزاب: ٥٧.\n(٨) \"البسيط\" للواحدي ٢/ ٥٠٦.\n(٩) ساقطة من (ج).\n(١٠) ساقطة من (ت).","vol":"3","page":101},{"text":"المروي أنّ الله تعالى يقول: \"من آذى وليًّا من أوليائي فقد بارزني بالمحاربة\" (١).\nوقيل: إنّ ذكر الله تعالى في قوله: ﴿يُخَادِعُونَ اللَّهَ﴾ تحسين وتزيين لافتتاح الكلام، والقصد بالمخادعة الذين آمنوا (٢) كقوله قولهّ: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ﴾ (٣).\n_________\n(١) عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"إنَّ الله قال: من عادى لي وليًّا فقد آذنته بالحرب، وما تقرَّب إليَّ عبدي بشيء أحب إليَّ مما افترضته عليه، وما يزال عبدي يتقرب إلى بالنوافل حتَّى أحبه، فإذا أحببتُه كنت سمعه الذي يسمع به، وبصره الذي يبصر به، ويده التي يبطش بها، ورجله التي يمشي بها، وإن سألني لأعطينه، ولئن استعاذ بي لأعيذنَّه، وما ترددت عن شيء أنا فاعله ترددي عن نفس المؤمن يكره الموت وأنا أكره مساءته\". أخرجه البُخاريّ كتاب الرقاق، باب التواضع (٦٥٠٢).\n(٢) وورد نحوه من حديث أبي أمامة مرفوعًا، وفيه: \"فقد بارزني\" ومن حديث معاذ مرفوعًا، ولفظه: \"فقد بارز الله بالمحاربة\". وإسناداهما ضعيفان. انظر \"فتح الباري\" لابن حجر ١١/ ٣٤٢، \"زاد المسير\" لابن الجوزي ١/ ٢٩، \"الكشاف\" للزمخشري ١/ ٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٧٠، \"لباب التأويل\" للخازن ١/ ٣٣.\n(٣) الأنفال: ٤١. قال الطبري: وخداع المنافق ربه والمؤمنين، إظهاره بلسانه من القول والتصديق خلاف الذي في قلبه من الشَّك والتكذيب؛ ليدرأ عن نفسه بما أظهر بلسانه حكم الله -﷿- اللازم من كان بمثل حاله من التكذيب، لو لم يظهر بلسانه ما أظهر من التصديق والإقرار، من القتل والسباء، فذلك خداعه ربه وأهل الإيمان. وقال ابن كثير: وقوله تعالى: ﴿يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا﴾ أي: بإظهارهم ما أظهروه من الإيمان مع إسرارهم الكفر، يعتقدون بجهلهم أنهم يخدعون الله بذلك، وأنَّ ذاك نافعهم عنده.\n\"جامع البيان\" للطبري ١/ ١١٨، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٨٣.","vol":"3","page":102},{"text":"ثم المخادعة على وزن المفاعلة، وأكثر المفاعلة إنما تجيء في الفعل المشترك بين اثنين، كالمقاتلة والمضاربة والمشاتمة، وقد تكون أيضًا من واحد، كقولك: طارقت النّعل، وعاقبت اللص، وعافاك الله (١)، قال الله -﷿-: ﴿وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ﴾ (٢) وقال: ﴿قَاتَلَهُمُ اللَّهُ﴾ (٣)، فالمخادعة هاهنا عبارة عن الفعل الذي يختص بالواحد؛ لأن الله تعالى لا يكون منه خداع (٤).\n﴿وَالَّذِينَءَامَنُوا﴾ أي: ويخادعون المؤمنين بقولهم إذا رأوهم قالوا (٥): آمنا، وهم غير مؤمنين. وقال بعضهم: خِداعهم المؤمنين\n_________\n(١) \"البسيط\" للواحدي ٢/ ٥٠٣، ٥٠٥، \"معالم التنزيل\" للبغوي ١/ ٦٥، \"لباب التأويل\" للخازن ١/ ٣٣.\n(٢) الأعراف: ٢١.\n(٣) التوبة: ٣٠، المنافقون: ٤.\n(٤) سيأتي بإذن الله بيان المعنى الصحيح للمخادعة ونحوها من الله جل وعلا في تفسير الآية (١٥) عند قوله تعالى ﴿اللَّهُ يَسْتَهْزِئُ بِهِمْ﴾ الآية.\nقال الطبري رادا على أبي عبيدة قوله: يخادعون في معنى يخدعون. . ولا يكاد يجيء (يفاعل) إلا من اثنين إلا في حروف هذا أحدها، فقال أبو جعفر: وليس القول في ذلك عندي كالذي قال، بل ذلك من التفاعل الذي لا يكون إلا من اثنين، كسائر ما يُعرَف من معنى (يفاعل ومفاعل) في كل كلام العرب، وذلك أنَّ المنافق يخادع الله جل ثناؤه بكذبه بلسانه -على ما تقدَّم وصفه- والله ﵎ خادعه بخذلانه عن حسن البصيرة بما فيه نجاة نفسه في آجل معاده، كالذي أخبر في قوله: ﴿وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا﴾ [آل عمران: ١٧٨]. \"جامع البيان\" للطبري ١/ ١١٩، وقول أبي عبيدة في \"مجاز القرآن\" ١/ ٣١.\n(٥) ليست في (ج).","vol":"3","page":103},{"text":"هو أنهم كانوا يُجالِسون المؤمنين ويُخالِطُونهم حتى يأنس بهم المؤمنون ويعدُّوهم (١) من أنفسهم، فيفشون إليهم أسرارهم فينقلونها إلى أعدائهم (٢)، قال الله -﷿-: ﴿وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ﴾ لأن وبال خِداعِهم راجع (٣) إليهم، فكأنهم في الحقيقة إنما يخدعون (٤) أنفسهم، وذلك أن (٥) الله - ﷾ - يُطلع نبيه محمدًا - ﷺ - على أسرارهم ونفاقهم، فيفتضحون في الدنيا ويستوجبون العقاب الشديد في العقبى (٦).\n_________\n(١) في (ش): ويعدونهم.\n(٢) في (ف): أعاديهم.\n(٣) في (ش)، (ف): عائد.\n(٤) في (ج): يخادعون.\n(٥) في (ش)، (ف): بأنَّ.\n(٦) \"البسيط\" للواحدي ٢/ ٥١٠، \"معالم التنزيل\" للبغوي ١/ ٦٦، \"لباب التأويل\" للخازن ١/ ٣٣.\nقال ابن جرير الطبري ﵀: فإن قال قائل: وكيف يكون المنافق لله وللمؤمنين مخادعًا، وهو لا يظهر بلسانه خلاف ما هو له معتقد إلا تقيَّة؟ قيل: لا تمنع العرب من أن تسمِّي من أعطى بلسانه غير الذي هو في ضميره تقيةً لينجو مما هو له خائف، فنجا بذلك مما خافه، مخادعًا لمن تخلص منه بالذي أظهر له من التقية، فكذلك المنافق، سمِّي مخادعًا لله وللمؤمنين، بإظهاره ما أظهر بلسانه تقيَّةً، مما تخلَّص به من القتل والسباء والعذاب العاجل، وهو لغير ما أظهر مستبطن. وذلك من فعله وإن كان خداعًا للمؤمنين في عاجل الدنيا فهو لنفسه بذلك من فعله خادع؛ لأنه يظهر لها بفعله ذلك بها، أنَّه يعطيها أمنيَّتها، ويسقيها كأس سرورها، وهو موردها له حياض عطبها، ومجَرِّعها به كأس عذابها، ومزيدها من غضب الله وأليم عقابه ما لا قبل لها به، فذلك خديعته نفسه، ظنًّا منه مع إساءته إليها في أمر معادها أنَّه محسن إليها، كما قال جل ثناؤه: ﴿وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ﴾. \"جامع البيان\" ١/ ١١٨.","vol":"3","page":104},{"text":"قال أهل الإشارة: إنما يُخادَعُ (١) من لا يعرف البواطن، فأما من عرَف البواطن فإن من خادعه فإنما يخدع نفسه (٢).\nواختلف القَرَأَةُ (٣) في قوله: ﴿وَمَا يَخْدَعُونَ﴾ فقرأ شيبة ونافع وابن كثير وابن أبي إسحاق وأبو عمرو: (يخادعون) بالألف (٤)، جعلوه من المفاعلة التي تختص بالواحد، وقد ذكرنا نظائرهُ، وتصديق ذلك (٥) الحرف الأوَّل قوله: ﴿يُخَادِعُونَ اللَّهَ﴾ لم يختلفوا فيه إلا ما رُوي عن أبي حيوة الشامي أنَّه قرأ: (يخدعون الله) (٦) وقرأ الباقون: ﴿وَمَا يَخْدَعُونَ﴾ على أشبه اللغتين وأفصحهما (٧)، واختاره أبو عبيد.\n﴿وَمَا يَشْعُرُونَ﴾ وما يعلمون أنّها كذلك.\n_________\n(١) في (ف): يُخدع.\n(٢) \"لطائف الإشارات\" للقشيري ٣/ ٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٧١، \"لباب التأويل\" للخازن ١/ ٣٣، \"غرائب القرآن\" للنيسابوري ١/ ١٧١.\n(٣) في (ش)، (ف)، (ت): القراء.\n(٤) \"السبعة\" لابن مجاهد (ص ١٣٩)، \"الحجة\" للفارسي ١/ ٣١٢، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٢٤.\n(٥) ساقطة من (ج).\n(٦) \"شواذ القراءة\" للكرماني (ص ١٩).\n(٧) \"السبعة\" لابن مجاهد (ص ١٣٩)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٢٤، \"الحجة\" لابن خالويه (ص ٦٨) وغيرها.","vol":"3","page":105},{"text":"<span data-type=\"title\" id=toc-382>١٠ </span>- قوله -﷿-: ﴿فِي قُلُوبِهِمْ مَرَضٌ﴾\nأي: شك ونفاق، ومنه يقال: فلان يُمَرِّضُ في الوعد إذا لم يصححه (١). وأصل المَرض: الضعف والفتور، فسُمِّي الشكُّ في الدين والنفاق مرضًا؛ لأنه يضعف الدين واليقين، كالمرض الذي يُضعف البدن وينقص قواه، ولأنه يؤدي إلى الهلاك بالعذاب، كما أن المرض في الأبدان يؤدي إلى الهلاك بالموت (٢).\n﴿فَزَادَهُمُ اللَّهُ مَرَضًا﴾ شكًّا ونفاقًا وعذابًا وهلاكًا.\n﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾ وجيع يَخْلُص وجعُه (٣) إلى قلوبهم، وهو بمعنى مؤلم (٤)، كقول عمرو بن معد يكرب (٥):\n_________\n(١) \"جامع البيان\" للطبري ١/ ١٢٠ - ١٢١، \"البسيط\" للواحدي ٢/ ٥١٥، \"معالم التنزيل\" للبغوي ١/ ٦٦.\n(٢) \"بحر العلوم\" للسمرقندي ١/ ٩٥، \"معالم التنزيل\" للبغوي ١/ ٦٦، \"لباب التأويل\" للخازن ١/ ٣٣، \"البحر المحيط\" لأبي حيان ١/ ١٨١٠. قال ابن جرير في \"جامع البيان\" ١/ ١٢١: وإنَّما عنى ﵎ بخبره عن مرض قلوبهم، الخبر عن مرض ما في قلوبهم من الاعتقاد. .\n(٣) في (ش): ألمه.\n(٤) \"جامع البيان\" للطبري ١/ ١٢٣، \"البسيط\" للواحدي ٢/ ٥٢١ - ٥٢٢، \"البحر المحيط\" لأبي حيان ١/ ١٨١.\n(٥) عمرو بن معد يكرب الزبيدي، الشاعر الفارس المشهور، يُكنى أبا ثور، قدم على رسول الله - ﷺ - في وفد زبيد فأسلم، وذلك في سنة تسع، وقال الواقدي: في سنة عشر. توفي سنة (٢١ هـ). وقيل: قتل في معركة القادسية. \"الاستيعاب\" لابن عبد البر ٣/ ١٢٠، \"الإصابة\" لابن حجر ٤/ ٥٦٨.","vol":"3","page":106},{"text":"أمِنْ رَيْحَانَة الداعِي السَّمِيعُ. . . يُؤَرِّقُني وأصحابي هُجُوعُ (١)\nأي: المُسمع، يعني: خيالها.\n﴿بِمَا كَانُوا يَكْذِبُونَ﴾ ما: المصدرية (٢)، أي: بتكذيبهم الله ورسوله في السر. وقرأ أهل الكوفة بفتح الياء وتخفيف الذال (٣)، أي: بكذبهم، إذ قالوا: آمنا وهم غير مؤمنين (٤).\n\n<span data-type=\"title\" id=toc-383>١١ </span>- ﴿وَإِذَا﴾\nحرف توقيت بمعنى حينئذٍ، وهي تؤذن بوقوع الفعل المنتظر، وفيها معنى الجزاء (٥).\n﴿قِيلَ﴾: فعل ماضٍ مجهول، وكان في الأصل (قُوِلَ) مثل\n_________\n(١) انظر \"الشعر والشعراء\" لابن قتيبة (ص ٢٣٥)، وذكر أنَّ هذا البيت من جيّد شعره. وورد البيت -أيضًا- في \"جامع البيان\" للطبري ١/ ١٢٣، \"معاني القرآن\" للزجاج ١/ ٨٧، \"المحرر الوجيز\" لابن عطية ١/ ٩٢، \"البحر المحيط\" لأبي حيان ١/ ١٨٩ وغيرها.\nوالبيت يقال: إن عمرًا قاله في أخته ريحانة أم دريد بن الصمة، وكان الصمة سباها ولم يستطع عمرو استخلاصها. وقيل: البيت في امرأة أراد أن يتزوجها.\n(٢) في (ش)، (ف): ما المصدر. وفي (ت): ما للمصدر.\n(٣) \"التيسير\" للداني (٦٢)، \"النشر\" للجزري ٢/ ٢٠٧.\n(٤) \"معاني القرآن\" للزجاج ١/ ٨٧، \"البسيط\" للواحدي ٢/ ٥٢٢، \"معالم التنزيل\" للبغوي ١/ ٦٦.\n(٥) \"البسيط\" للواحدي ٢/ ٥٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٧٤، \"البحر المحيط\" لأبي حيان ١/ ١١٩٠، \"الدر المصون\" للسمين الحلبي ١/ ١٣٢.","vol":"3","page":107},{"text":"(فُعِلَ) (١) فاستثقلت الكسرة على الواو، فنقلت كسرتها إلى فاء الفعل، فانقلبت (٢) الواو ياءً لكسرة ما قبلها، هذِه (٣) اللغة العالية وعليها العامة، وهي اختيار أبي عبيد (٤).\nوقرأ (الكسائي ويعقوب) (٥): ﴿قِيلَ﴾ و﴿وَغِيضَ﴾ و﴿وَحِيلَ﴾ و﴿وَسِيقَ﴾ و﴿وَجِاْئَ﴾ و﴿سِئَ﴾ و﴿سِيئَتْ﴾ بإشمام الضمة فيها لتكون دالّة على الواو المنقلبة وفاصلة بين الصدر والمصدر (٦).\n﴿لَهُمْ﴾ يعني: للمنافقين، وقيل: لليهود، قال لهم المؤمنون (٧):\n﴿لَا تُفْسِدُوا فِي الْأَرْضِ﴾: بالكفر والمعصية وتعويق الناس عن الإيمان بمحمد والقرآن (٨). قال الضحاك: بتبديل الملّة وتغيير\n_________\n(١) في (ج)، (ش)، (ت): قُتِل. وفي (ف): قبِل.\n(٢) في (ت): فأبدلت.\n(٣) بعدها في (ت): هي.\n(٤) \"معاني القرآن\" للزجاج ١/ ٨٧، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٨، \"الدر المصون\" للسمين الحلبي ١/ ١٣٤.\n(٥) في (ت): الكسائي ويعقوب وهشام. ويعقوب هو ابن إسحاق الحضرمي.\n(٦) \"السبعة\" لابن مجاهد (ص ١٤١)، \"الحجة\" للفارسي ١/ ٣٤٥، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٢٩ - ٢٣٠، \"الحجة\" لابن زنجلة (ص ٨٩ - ٩٠).\n(٧) \"معالم التنزيل\" للبغوي ١/ ٦٦، \"لباب التأويل\" للخازن ١/ ٣٤.\n(٨) \"البسيط\" للواحدي ٢/ ٥٢٦، \"الوسيط\" للواحدي ١/ ٨٨، \"معالم التنزيل\" للبغوي ١/ ٦٦، \"لباب التأويل\" للخازن ١/ ٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٠٢.","vol":"3","page":108},{"text":"السنة (١) وتحريف كتاب الله -﷿- (٢). ﴿قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ﴾.\n\n<span data-type=\"title\" id=toc-384>١٢ </span>- ﴿أَلَآ﴾:\nكلمة تنبيه للمخاطَب يبتدأ بها لتدلّ على صحة ما بعدها (٣).\n﴿إِنَّهُمْ هُمُ﴾: عماد وتأكيد للكلام (٤).\n﴿الْمُفْسِدُونَ وَلَكِنْ لَا يَشْعُرُونَ﴾: (ما أُعِدَّ لَهم) (٥) من العذاب (٦).\n\n<span data-type=\"title\" id=toc-385>١٣ </span>- ﴿وَإِذَا قِيلَ لَهُمْ﴾\nيعني: المؤمنين لليهود (وقيل: للمنافقين) (٧).\n﴿آمِنُوا كَمَا آمَنَ النَّاسُ﴾: عبد الله بن سلام (٨)، وغيره من مؤمني\n_________\n(١) في (ج): للسنة.\n(٢) \"البحر المحيط\" لأبي حيان ١/ ١٩٦.\n(٣) انظر \"معاني القرآن\" للزجاج ١/ ٨٨، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٩.\n(٤) \"معاني القرآن\" للزجاج ١/ ٨٨، \"الدر المصون\" للسمين الحلبي ١/ ١٣٩.\n(٥) في (ت): بما أعد الله لهم.\n(٦) \"البسيط\" للواحدي ٢/ ٥٣١، \"معالم التنزيل\" للبغوي ١/ ٦٦، \"لباب التأويل\" للخازن ١/ ٣٤، \"فتح البيان\" لصديق حسن خان ١/ ٩٣.\n(٧) ما بين القوسين ساقط في النسخ الأخرى.\nانظر \"معالم التنزيل\" للبغوي ١/ ٦٧، \"لباب التأويل\" للخازن ١/ ٣٤.\n(٨) عبد الله بن سلام بن الحارث الإسرائيلي، ثمَّ الأنصاري، يكنى أبا يوسف، وهو من ولد يوسف بن يعقوب - صلى الله عليهما وسلم - كان حليفًا للأنصار، وكان اسمه في الجاهلية الحصين، فلما أسلم سماه رسول الله - ﷺ - عبد الله، وتوفي بالمدينة في خلافة معاوية سنة (٤٣ هـ)، وهو أحد الأحبار، أسلم إذ قدم النبي - ﷺ - المدينة.\n\"الاستيعاب\" لابن عبد البر ٣/ ٥٣، \"أسد الغابة\" لابن الأثير ٣/ ٢٦٥.","vol":"3","page":109},{"text":"أهل الكتاب (١). وقيل: أصحاب محمَّد - ﷺ - ومن آمن به من المهاجرين والأنصار (٢).\n﴿قَالُوا أَنُؤْمِنُ كَمَا آمَنَ﴾: فعل (٣) ﴿السُّفَهَاءُ﴾: الجُهَّال (٤).\nقال الله -﷿-: ﴿أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ﴾: لا المؤمنين الذين آمنوا وصدقوا محمدا - ﷺ - (٥).\n﴿وَلَكِنْ لَا يَعْلَمُونَ﴾ أنّهم كذلك، وقيل: لا يؤدُّون للعلم حقَّه (٦).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ٦٧، وابن الجوزي في \"زاد المسير\" ١/ ٣٣، والخازن في \"لباب التأويل\" ١/ ٣٤، والزمخشري في \"الكشاف\" ١/ ٧٢.\n(٢) \"جامع البيان\" للطبري ١/ ١٢٧، \"البسيط\" للواحدي ٢/ ٥٣٢، \"الوسيط\" للواحدي ١/ ٨٩، \"معالم التنزيل\" للبغوي ١/ ٦٧، \"لباب التأويل\" للخازن ١/ ٣٤، \"زاد المسير\" لابن الجوزي ١/ ٣٣.\n(٣) ساقطة من النسخ الأخرى.\n(٤) \"البسيط\" للواحدي ٢/ ٥٣٢، \"الوسيط\" للواحدي ١/ ٨٩، \"معالم التنزيل\" للبغوي ١/ ٦٧، \"لباب التأويل\" للخازن ١/ ٣٤.\nقال الواحدي: فإن قيل: كيف يصح النفاق مع المجاهرة بقولهم: ﴿أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ﴾؟ قيل: إنهم كانوا يظهرون هذا القول فيما بينهم، لا عند المؤمنين؛ لأنَّ الله تعالى قد قال: ﴿وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا﴾. أو أنهم لم يفصحوا بهذا القول، وإنما أتوا بما يفهم عنهم به هذا المعنى، ولا تقوم به حجة توجب الحكم من جهة المشاهدة، كقوله تعالى: ﴿وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ﴾، وهو خلاف الإفصاح. \"البسيط\" ٢/ ٥٣٤.\n(٥) انظر: \"جامع البيان\" للطبري ١/ ١٢٧.\n(٦) \"بحر العلوم\" للسمرقندي ١/ ٩٦، \"معالم التنزيل\" للبغوي ١/ ٦٧، \"لباب التأويل\" للخازن ١/ ٣٤.","vol":"3","page":110},{"text":"قال المؤرِّج: السفيه: البهّات الكذاب (المعتَمِل بخلاف) (١) ما يعلم (٢).\nوقال قطرب: السفيه: العجول الظلوم القائل خلافَ (٣) الحق (٤).\nواختلف القراء في قوله: ﴿السُّفَهَاءُ أَلَا﴾ فحقق بعضهم الهمزتين، وهو مذهب أهل الكوفة (٥) ولغة تميم. فأمَّا أبو عمرو وأهل الحجاز فإنهم همزوا الأولى، وليّنوا الثانية طلبًا للخفّة (٦).\nواختار الفرّاء حذف الأولى وهمز الثانية، واحتجّ بأنّ ما يُستأنف أولى بالهمز مما يُسْكتُ عليه.\n\n<span data-type=\"title\" id=toc-386>١٤ </span>- قوله -﷿-: ﴿وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا﴾:\nقال جويبر (٧)، عن الضحاك (٨)، عن ابن عباس: كان عبد الله بن أُبَيّ بن سلول الخزرجي، (عظيم المنافقين) (٩) من رهط سعد بن عبادة،\n_________\n(١) في (ج): المعتمد لخلاف. وفي (ش)، (ف)، (ت): المعتمد بخلاف.\n(٢) \"البحر المحيط\" لأبي حيان ١/ ١٩٣، \"معالم التنزيل\" للبغوي ١/ ٦٧.\n(٣) في (ج): غير.\n(٤) \"البحر المحيط\" لأبي حيان ١/ ١٩٣.\n(٥) بعدها في (ت): والشام.\n(٦) \"الحجة\" لابن خالويه (ص ٦٩)، \"الحجة\" لابن زنجلة (ص ٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٠٨.\n(٧) جويبر بن سعيد، ضعيف جدًّا.\n(٨) صدوق، كثير الإرسال.\n(٩) في (ف): عظيمًا من المنافقين.","vol":"3","page":111},{"text":"وكان إذا لقيَ سعدًا قال: نعم الدين دين محمَّد، وكان إذا رجع إلى رؤساء قومه من أهل الكفر قال: شُدُّوا أيديكم بدين آبائكم، فأنزل الله -﷿- هذِه الآية (١).\n(وقال الكلبي (٢)، عن أبي صالح (٣)، عن ابن عباس (٤): نزلت هذِه الآية) (٥) في عبد الله بن أُبيّ وأصحابه، وذلك أنهم خرجوا ذات يوم فاستقبلهم نفر من أصحاب رسول الله - ﷺ -، فقال عبد الله بن أُبيّ لأصحابه (٦): انظروا كيف أرد هؤلاء السفهاء عنكم، فذهب فأخذ بيد أبي بكر - ﵁ - فقال: مرحبًا بالصدِّيق وسيد (٧) بني تيم وشيخ الإِسلام وثاني رسول الله - ﷺ - في الغار، الباذل نفسَه وماله (لرسول الله - ﷺ -) (٨)، ثمَّ أخذ بيد عمر، فقال: مرحبًا بسيد بني عدي بن كعب الفاروق، القوي في دين الله، الباذل نفسه وماله لرسول الله - ﷺ -، ثمَّ أخذ علي، فقال: مرحبًا بابن عم رسول الله - ﷺ -\n_________\n(١) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nوالحديث لم أجده.\n(٢) محمَّد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٣) باذام، ضعيف مدلس.\n(٤) صحابي.\n(٥) ما بين القوسين: ساقط من (س)، (ف).\n(٦) ساقط في (ت).\n(٧) في (ج): سيِّد.\n(٨) ساقط من (ج).","vol":"3","page":112},{"text":"وبختنه (١)؛ سيد (٢) بني هاشم ما خلا رسول الله - ﷺ -، فقال (٣) علي: يا عبد الله، اتق الله ولا تنافق، فإنَّ المنافقين شرُّ خليقة الله، فقال له عبد الله: مهلًا أبا الحسن (٤) ألِي تقول هذا؟ ! والله إنَّ إيماننا كإيمانكم وتصديقنا كتصديقكم، ثمَّ افترقوا، فقال عبد الله لأصحابه: كيف رأيتموني فعلتُ؟ فإذا رأيتموهم فافعلوا كما فعلت، فأثنوا عليه خيرًا وقالوا: لا نزال بخير ما عِشت، فرجع المسلمون إلى النبي - ﷺ - فأخبروه بذلك، فأنزل الله -﷿- ﴿وَإِذَا لَقُوا﴾ (٥): أي رأوا، يعني: المنافقين عبد الله بن أُبيّ وأصحابه.\n_________\n(١) في (ج)، (ش)، (ف): وختنه.\n(٢) في (ت): وسيِّد.\n(٣) بعدها في (ت): له.\n(٤) في (ف)، (ت): يا أبا الحسن.\n(٥) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب، وأبو صالح ضعيف.\nالتخريج:\nأخرجه الواحدي في \"أسباب النزول\" (ص ٢٥) عن الثعلبي، قال: أخبرنا شيبة بن محمَّد، حدثنا علي بن محمَّد بن قرة، حدثنا أحمد بن محمَّد بن نصر، حدثنا يوسف بن بلال، حدثنا محمَّد بن مروان، عن الكلبي، عن أبي صالح، عن ابن عباس، فذكره.\nوذكره ابن حجر في \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٣٦ عن الواحدي، ثمَّ قال: قلتُ: الكلبي والراوي عنه تقدم وصف حالهما، وآثار الوضع لائحة على هذا الكلام، وسورة البقرة نزلت في أوائل ما قدم رسول الله - ﷺ - المدينة كما ذكره ابن إسحاق وغيره، وعليّ إنما تزوج فاطمة - ﵄ - في السنة الثانية من الهجرة. =","vol":"3","page":113},{"text":"وكان لَقُوا في الأصل لَقيُوا فاستُثقلت الضمة على الياء فنُقلت إلى القاف، وسكنت الياء والواو الساكنة (١) فحُذفت لاجتماعهما (٢).\nوقرأ محمَّد بن السّميفع: (وإذا لاقوا) (٣) وهما بمعنى واحد.\n﴿الَّذِينَ آمَنُوا﴾: أبا بكر (وعمر وعليًّا) (٤). ﴿قَالُوا آمَنَّا﴾: (أي: إيماننا) (٥) كإيمانكم (٦).\n﴿وَإِذَا خَلَوْا﴾: رجعوا، ويجوز أن يكون من الخلوة، يقال: خلوتُ به، وخلوت معه، وخلوت إليه، كلها بمعنى واحد (٧).\n_________\n= وذكر الأثر أيضًا السيوطي في \"لباب النقول\" (ص ١٧) ونسبه إلى الثعلبي والواحدي، وقال: هذا الإسناد واهٍ جدًّا، فإنَّ السدي الصغير كذاب، وكذا الكلبي، وأبو صالح ضعيف. وذكره كذلك في \"الدر المنثور\" ١/ ٦٩ وعزاه للثعلبي والواحدي\nوذكره السمرقندي في \"بحر العلوم\" ١/ ٩٧، والزمخشري في \"الكشاف\" ١/ ٧٣.\n(١) في (ج)، (ت): ساكنة.\n(٢) \"البسيط\" للواحدي ٢/ ٥٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٧٩.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢)، \"المحرر الوجيز\" لابن عطية ١/ ٩٤، \"الكشاف\" للزمخشري ١/ ٧٣.\n(٤) من (ت).\n(٥) ساقط في النسخ الأخرى.\n(٦) \"بحر العلوم\" للسمرقندي ١/ ٩٧، \"البسيط\" للواحدي ٢/ ٥٣٥، \"معالم التنزيل\" للبغوي ١/ ٦٧، \"لباب التأويل\" للخازن ١/ ٣٤.\n(٧) انظر \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٩٧)، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٥٣١، \"القاموس المحيط\" للفيروزآبادي (ص ١٦٥٢)، \"البسيط\" للواحدي ٢/ ٥٣٦، \"معالم التنزيل\" للبغوي ١/ ٦٧، \"لباب التأويل\" للخازن ١/ ٣٤.","vol":"3","page":114},{"text":"﴿إِلَى﴾ قال (١) النضر بن شميل: (إلى) هاهنا بمعنى (مع)، كقوله تعالى: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ﴾ (٢) أي (٣): مع نسائكم (٤)، وقوله: ﴿وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ﴾ (٥) أي (٦): مع أموالكم، وقوله: ﴿مَنْ أَنْصَارِي إِلَى اللَّهِ﴾ (٧). (أي: (٨) مع الله) (٩).\nوقال النَّابغة:\nفلا تتركنّي بالوعيدِ كأنني. . . إلى الناس مطليٌّ به القارُ أجربُ (١٠)\nأي: مع الناس.\nوقال آخر:\n_________\n(١) في النسخ الأخرى: وقال. (وإلى) ذُكرت مع قوله: ﴿وَإِذَا خَلَوْا﴾\n(٢) البقرة: ١٨٧.\n(٣) في (ت): يعني.\n(٤) ساقطة من (ش)، (ف).\n(٥) النساء: ٢.\n(٦) في (ش)، (ف)، (ت): يعني.\n(٧) آل عمران: ٥٢، الصف: ١٤.\n(٨) في (ت): يعني.\n(٩) ما بين القوسين زيادة من (ش)، (ف)، (ت).\nونقل هذا القول عن النضر الواحدي في \"الوسيط\" ٢/ ٥٣٦. وذُكر -دون نسبة- في \"الصحاح\" للجوهري ٦/ ٢٣٣٠ (خلا)، \"لسان العرب\" لابن منظور ٤/ ٢٠٦ (خلا)، \"جامع البيان\" للطبري ١/ ١٣١، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٥٣١، \"معالم التنزيل\" للبغوي ١/ ٦٧، \"لباب التأويل\" للخازن ١/ ٣٤.\n(١٠) \"ديوان النابغة الذبياني\" (ص ١٨)، \"البحر المحيط\" لأبي حيان ١/ ٢٠١، \"الدر المصون\" للسمين الحلبي ١/ ٩٨.","vol":"3","page":115},{"text":"وَلَوح ذراعين (١) في بِرْكةٍ. . . إلى جؤجؤٍ رَهِلِ المَنْكِبِ (٢)\nأي: مع جؤجؤ.\n﴿شَيَاطِينِهِمْ﴾ أي: رؤساؤهم (في الكفر) (٣)، وكبراؤهم وقادتهم وكهنتهم (٤). قال ابن عباس: وهم خمسة نفر من اليهود، ولا يكون كاهن إلا ومعه شيطان تابع (٥) له (٦)، كعب بن الأشرف بالمدينة، وأبو بُردة في بني أسلم، وعبد الدار في جهينة (٧)، وعوف بن عامر في بني أسد، وعبد الله بن السَّوداء بالشام (٨).\n_________\n(١) في (س): الذراعين.\n(٢) البيت للنابغة الجعدي. في \"ديوانه\" (ص ٣٦)، \"أدب الكاتب\" لابن قتيبة (ص ٥١٨)، \"شرح القصائد السبع الطوال الجاهليات\" لابن الأنباري (ص ١٦٧)، \"لسان العرب\" لابن منظور ١٠/ ٣٧٢ (فيا).\nوقوله: ولوح: اللوح: العظم. والبِركة: الصدر.\nوالجؤجؤ: مجتمع رؤوس عظام الصدر. والرهل: المسترخي، من السِّمَن لا من الضعف، وكأنَّه يموج. والمنكب: مجتمع العضد والكتف.\n(٣) ساقط في النسخ الأخرى.\n(٤) \"معالم التنزيل\" للبغوي ١/ ٦٧، \"لباب التأويل\" للخازن ١/ ٣٤، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٩٠.\n(٥) في (ش): تابعة.\n(٦) في (ت): منهم.\n(٧) في (ش)، (ت): بني جهينة.\n(٨) ذكره السمرقندي في \"بحر العلوم\" ١/ ٩٧، البغوي في \"معالم التنزيل\" ١/ ٦٧، الخازن في \"لباب التأويل\" ١/ ٣٤. وهو في \"تنوير المقباس\" للفيروزآبادي (ص ٤) من رواية الكلبي عن ابن عباس، وهي طريق واهية.","vol":"3","page":116},{"text":"والشيطان: المتمرِّد العاتي من الجن والإنس ومن كل شيء. ومنه قيل للحيَّة النَّضناض: شيطان، قال الله تعالى: ﴿طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ﴾ (١).\nأي: الحيات، (والعرب تقول) (٢): اتَّق تيك (٣) الدابة فإنها شيطان (٤).\nوفي الحديث: \"إذا مرَّ الرجل بين يدَي أحدكم وهو يصلي فليدفعه، فإن أبى فليقاتله، فإنَّه شيطان\" (٥).\nورُوي عن النبي - ﷺ -: أنَّه نظر إلى رجل يتْبع حمامًا طائرًا فقال: \"شيطان يتبع شيطانًا\" (٦)\n_________\n(١) الصافات: ٦٥.\n(٢) في (ج): وتقول العرب.\n(٣) في (ش)، (ف)، (ت): تلك.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢، \"القاموس المحيط\" للفيروزآبادي (ص ١٥٦١)، \"الجواهر الحسان\" للثعالبي ١/ ٥٠، \"لسان العرب\" لابن منظور ٧/ ١٢١ (شطن).\n(٥) متفق عليه من حديث أبي سعيد الخدري - ﵁ - قال: سمعتُ رسول الله - ﷺ - يقول: \"إذا صلى أحدكم إلى شيء يستره من الناس فأراد أحد أن يجتاز بين يديه فليدفعه، فإن أبى فليقاتله، فإنما هو شيطان\".\nأخرجه البخاري كتاب الصلاة، باب يرد المصلي من مرَّ بين يديه (٥٠٩)، ومسلم كتاب الصلاة، باب منع المار بين يدي المصلي، وفيه قصة (٥٠٥).\n(٦) أخرجه أحمد في \"المسند\" ٢/ ٣٤٥ (٨٥٤٣)، والبخاري في \"الأدب المفرد\" (١٣٠٠)، وأبو داود كتاب الأدب، باب في اللعب بالحمام (٤٩٤٠)، وابن ماجه كتاب الأدب، باب اللعب بالحمام (٣٧٦٥)، وابن حبَّان في \"صحيحه\" كما في =","vol":"3","page":117},{"text":"أراد: الخبيث الذاعر (١).\nوحُكي عن بعضهم أنَّه قال -في تضاعيف كلامه- وكلُّ ذلك حين ركبني شيطان، قيل له: (وأي الشياطين) (٢) ركبك؛ قال: الغضب.\n_________\n= \"الإحسان\" ١٣/ ١٨٣ (٥٨٧٤) كتاب الحظر والإباحة، باب اللعب واللهو، من طريق حماد بن سلمة، عن محمَّد بن عمرو بن علقمة، عن أبي سلمة، عن أبي هريرة - ﵁ - أنَّ النبي - ﷺ - رأى رجلًا يتبع حمامة، فقال: \"شيطان يتبع شيطانة\".\nوإسناده حسن.\nوأخرجه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٧٧ من طريق محمَّد بن أبي ذئب، عن محمَّد بن عمرو به.\nوأخرجه ابن ماجه (٣٧٦٤) من حديث عائشة أنَّ النبي - ﷺ - نظر إلى إنسان يتبع طائرًا، فقال: \"شيطان يتبع شيطانًا\".\nقال البوصيري في \"الزوائد\": إسناده صحيح، رجاله ثقات.\nوأخرجه ابن ماجه أيضًا برقم (٣٧٦٦) من حديث عثمان بن عفان أنَّ رسول الله - ﷺ - رأى رجلًا وراء حمامة فقال: \"شيطان يتبع شيطانة\".\nقال البوصيري في \"الزوائد\": رجال الإسناد ثقات، غير أنَّه منقطع.\nوحسَّن الحديث الألباني في \"صحيح سنن ابن ماجه\" ٢/ ٣١١.\nقال ابن حبَّان: اللاعب بالحمام لا يتعدى لعبه من أن يتعقَّبه بما يكره الله جل وعلا والمرتكب لما يكره الله عاصٍ، والعاصي يجوز أن يقال له: شيطان، وإن كان من أولاد آدم. قال الله تعالى ﴿شَيَاطِينَ الْإِنْسِ وَالْجِنِّ﴾ فسمى العصاة منهما شياطين، وإطلاقه - ﷺ - اسم شيطان على الحمامة للمجاورة، ولأن الفعل من العاصي بلعبها تعدَّاه إليها.\n(١) قال ابن الأثير عند حديث \"لا يزال الشيطان ذاعرًا من المؤمن\"، أي: ذا ذُعْر وخوف، أو هو فاعل بمعنى مفعول: أي: مذعور. \"النهاية\" ٢/ ١٦١.\nوانظر \"لسان العرب\" لابن منظور ٥/ ٤٣.\n(٢) في (ف): فأي الشياطين. في (ت): وأي شيطان.","vol":"3","page":118},{"text":"وقال أبو النجم:\nإني (١) وكلَّ شاعرٍ من البشَر. . . شيطانه أنْثى وشيطانِي ذَكَر (٢)\n﴿قَالُوا إِنَّا مَعَكُمْ﴾ أي: على دينكم وأنصاركم.\n﴿إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ﴾: بمحمد وأصحابه (٣).\n\n<span data-type=\"title\" id=toc-387>١٥ </span>- ﴿اللَّهُ يَسْتَهْزِئُ بِهِمْ﴾\nأي: يجازيهم جزاء استهزائهم، سُمي (٤) الجزاء باسم الابتداء، إذ (٥) كان مثله في الصورة، كقوله -﷿-: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ (٦) فسمّى جزاء السيئةِ سيئةً (٧).\n_________\n(١) في (ت): وإني.\n(٢) \"الشعر والشعراء\" لابن قتيبة (ص ٤٠٠).\n(٣) \"معالم التنزيل\" للبغوي ١/ ٦٨، \"لباب التأويل\" للخازن ١/ ٣٥.\n(٤) في (ج)، (ش)، (ت): فسمي.\n(٥) في (ت): إذا.\n(٦) الشورى: ٤٠.\n(٧) ذكر هذا القول: ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٢٧٧)، وفي \"تفسير غريب القرآن\" (ص ٤١)، والزجاج في \"معاني القرآن\" ١/ ٩٠، والسمرقندي في \"بحر العلوم\" ١/ ٩٧، والواحدي في \"البسيط\" ٢/ ٥٤٢ وقال: وهذا هو الاختيار.\nوفي \"الوسيط\" للواحدي ١/ ٩٠، \"تفسير القرآن\" للسمعاني ١/ ٤٠٣، \"معالم التنزيل\" للبغوي ١/ ٦٨، \"المحرر الوجيز\" لابن عطية ١/ ٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٠، \"زاد المسير\" لابن الجوزي ١/ ٣٦ وغيرهم.\nوهذا القول -وهو تفسير الاستهزاء بالجزاء عليه، وأنه سُمِّي استهزاءً؛ لأنه جزاء =","vol":"3","page":119},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الاستهزاء- هذا القول فيه نظر، والصواب إثبات ما دلّ عليه ظاهر الآية، وهو أن الله يستهزئ بهم حقيقةً لا مجازًا. وهذا ما قرره الإمام الطبري ﵀ ثمَّ قال: وأما الذين زعموا أن قول الله تعالى ذكره: ﴿اللَّهُ يَسْتَهْزِئُ بِهِمْ﴾ إنما على وجه الجواب، وأنه لم يكن من الله استهزاء ولا مكر ولا خديعة، فنافون عن الله -﷿- ما أثبته الله -﷿- لنفسه، وأوجبه لها. \"جامع البيان\" للطبري ١/ ١٣٢ - ١٣٣.\nوقال ابن تيمية ﵀: وكذلك ما ادعوه أنَّه مجاز في القرآن، كلفظ المكر والاستهزاء والسخرية، المضاف إلى الله، وزعموا أنَّه مسمى باسم ما يقابله على طريق المجاز، وليس كذلك، بل مسميات هذِه الأسماء إذا فعلت بمن لا يستحق العقوبة كانت ظلمًا له، وأما إذا فعلت بمن فعلها بالمجني عليه عقوبةً له بمثل فعله كانت عدلًا. . إلى أن قال: ولهذا كان الاستهزاء بهم فعلًا يستحق هذا الاسم، ثمَّ ذكر أثر ابن عباس الآتي، وقول الحسن، والقول بأن المراد هو تجهيلهم وتخطئتهم فيما فعلوه، ثمَّ قال: وهذا كله حق، وهو استهزاء بهم حقيقة. \"مجموع الفتاوى\" ٧/ ١١١ - ١١٢.\nوانظر: \"مختصر الصواعق المرسلة\" لابن الموصلي (ص ٢٦١).\nوالقاعدة في باب الأسماء والصفات أنَّه إذا كانت الصفة كمالًا في حال ونقصًا في حال لم تكن جائزة في حق الله، ولا ممتنعة على سبيل الإطلاق، فلا تُثبت له إثباتًا مطلقًا ولا تُنفى عنه نفيًا مطلقًا، بل لا بد من التفصيل، فتجوز في الحال التي تكون كمالًا، وتمتنع في الحال التي تكون نقصًا، وذلك كالمكر والكيد والخداع ونحوها، فهذِه الصفات تكون كمالًا إذا كانت في مقابلة من يعاملون الفاعل بمثله؛ لأنها حينئذ تدل على أن فاعلها قادر على مقابلة عدوه بمثل فعله أو أشد، وتكون نقصًا في غير هذِه الحال، ولهذا لم يذكرها الله تعالى من صفاته على سبيل الإطلاق، وإنما ذكرها في مقابلة من يعاملونه ورسله بمثلها، كقوله تعالى: ﴿وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ﴾ [الأنفال: ٣٠] وقوله: ﴿إِنَّهُمْ يَكِيدُونَ كَيْدًا (١٥) وَأَكِيدُ كَيْدًا﴾ [الطارق: ١٥، ١٦] وقوله: ﴿وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ (١٨٢) وَأُمْلِي لَهُمْ إِنَّ كَيْدِي مَتِينٌ﴾ [الأعراف: ١٨٢، ١٨٣] وقوله: ﴿إِنَّ =","vol":"3","page":120},{"text":"قال عمرو بن كلثوم (١):\nألا لا يجهلَنْ أحدٌ علينا. . . فنجهلَ فوقَ جهلِ الجاهلينا (٢)\nوقال آخر:\nنجَازِيهِمُ كَيلَ الصُّواعِ بَما أتَوا. . . ومنْ يركبِ ابن العَمِّ بالظُّلْمِ يُظْلَمِ (٣)\n_________\n= الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ﴾ [النساء: ١٤٢] وقوله: ﴿قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ (١٤) اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ﴾ [البقرة: ١٤، ١٥]. ولهذا لم يذكر الله أنَّه خان من خانوه فقال تعالى: ﴿وَإِنْ يُرِيدُوا خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾ [الأنفال: ٧١] فقال: ﴿فَأَمْكَنَ مِنْهُمْ﴾ ولم يقل: فخانهم، لأنَّ الخيانة خدعة في مقام الائتمان، وهي صفة ذم مطلقا.\nانظر: \"القواعد المثلى في صفات الله وأسمائه الحسنى\" لابن عثيمين (ص ٢٠).\n(١) عمرو بن كلثوم بن مالك بن عتاب التغلبي، شاعر جاهلي، صاحب المعلقة المشهورة، ذكره ابن سلام في الطبقة السادسة من طبقات فحول الشعراء الجاهليين.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ١٥١، \"الشعر والشعراء\" لابن قتيبة (ص ١٣٧).\n(٢) البيت من معلقته المشهورة في \"ديوانه\" (ص ٦٢). قال الزوزني في \"شرح المعلقات السبع\" (ص ١٩٥): أي: لا يسفهنْ أحد علينا فنسفه عليهم فوق سفههم. أي: نجازيهم بسفههم جزاء يربى عليه، فسمى جزاء الجهل جهلًا، لازدواج الكلام وحسن تجانس اللفظ.\nوانظر \"البسيط\" للواحدي ٢/ ٥٠٧، ٥٤١، \"زاد المسير\" لابن الجوزي ١/ ٣٦، \"البحر المحيط\" لأبي حيان ١/ ١٨٦، \"الدر المصون\" للسمين الحلبي ١/ ١٥٠.\n(٣) لم أقف عليه.","vol":"3","page":121},{"text":"فسمي الجزاء ظلمًا.\nوقيل: معناه: الله يوبِّخهم ويعيبهم ويجهلهم ويخطّئ فعلَهم (١)؛ لأنَّ الاستهزاء والسخرية عند العرب، (عيب وجهل) (٢) كما يقال: (إن فلانًا) (٣) يُستهزَأ به منذ اليوم، أي: يُعاب (٤). وقال الله -﷿-: ﴿أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا﴾ (٥) أي: تُعابُ، وقال إخبارًا عن نوح - ﵇ -: ﴿إِنْ تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنْكُمْ كَمَا تَسْخَرُونَ﴾ (٦).\nقال الحسن: معناه: والله (٧) يُظهر المؤمنين على نفاقهم (٨).\nوقال ابن عباس: هو أن (الله تعالى يُطلع المؤمنين) (٩) يوم القيامة وهم في الجنة على المنافقين وهم في النار، فيقولون لهم: أتحبّون أن تدخلوا الجنة؟ فيقولون: نعم. فيفتح لهم باب من الجنةِ (١٠) ويُقال لهم: ادخلوا، فيسبَحُون ويتقلّبون في النار، فإذا انتهوا إلى الباب سُدَّ\n_________\n(١) في (ت)، قلوبهم.\n(٢) في (ج): العيب والتجهل.\n(٣) في (ت): فلان.\n(٤) \"جامع البيان\" للطبري ١/ ١/ ١٣٢، \"تفسير القرآن\" للسمعاني ١/ ٤٠٤، \"زاد المسير\" لابن الجوزي ١/ ٣٦.\n(٥) النساء: ١٤٠.\n(٦) هود: ٣٨.\n(٧) في (ت): الله.\n(٨) نقله البغوي في \"معالم التنزيل\" ١/ ٥٢.\n(٩) في (ت): يطلع الله المؤمنين.\n(١٠) في (ت): باب الجنة.","vol":"3","page":122},{"text":"عنهم (١)، ورُدُّوا إلى النار، فيضحك المؤمنون منهم، فذلك قوله -﷿-: ﴿إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ﴾ إلى قوله: ﴿فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ (٣٤) عَلَى الْأَرَائِكِ يَنْظُرُونَ (٣٥) هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ﴾ (٢) أي: جُوزي (٣).\n[٢٤٩] حدّثنا الإمام أبو منصور محمَّد بن عبد الله الحمشاذي (٤)، قال: أنا أبو بكر إسماعيل بن محمَّد المعروف بالصياد (٥) -بالري-\n_________\n(١) في (ف)، (ت): عليهم.\n(٢) المطففين، من الآية (٢٩) إلى آخر السورة.\n(٣) ذكره السمرقندي في \"بحر العلوم\" ١/ ٩٧، والواحدي في \"الوسيط\" ١/ ٩١، والبغويّ في \"معالم التنزيل\" ١/ ٦٨، وابن الجوزي في \"زاد المسير\" ١/ ٣٥، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٨١ والنيسابوري في \"غرائب القرآن\" ١/ ١٧٨، والسيوطي في \"الدر المنثور\" ١/ ٦٩ ونسبه لابن المنذر.\n(٤) أبو منصور محمَّد بن عبد الله بن محمَّد بن حمشاذ النيسابوري الشافعي.\nقال الذهبي: تفقَّه وبرع، وأتقن علم الجدل والكلام والنظر، وأخذ النحو عن أبي عمر الزاهد، ودخل إلى اليمن، وتخرَّج به الأصحاب، وكان عابدًا، متألهًا، واعظًا، مجاب الدعوة، كثير التصانيف، منقبضًا عن أبناء الدنيا. بالغ في تقريظه الحاكم، وقال: ظهر له من مصنفاته أكثر من ثلاثمائة كتاب مصنف، وظهر لنا في غير شيء أنَّه مجاب الدعوة. توفي سنة (٣٨٨ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٨، \"الوافي بالوفيات\" للصفدي ٣/ ٣١٧، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ١٧٩.\n(٥) في (ت): ابن المعروف بالصياد.\nوهو: إسماعيل بن محمَّد بن إسماعيل الصياد الرازي، ثقة، سمع محمَّد بن يونس الكديمي وأقرانه، قال الخليلي: روى عنه الكهول الذين لقيتهم.\n\"الإرشاد\" ٢/ ٦٩٠.","vol":"3","page":123},{"text":"قال: نا إبراهيم بن إسحاق السراج (١)، قال: نا عمرو بن زرارة الرقي (٢) قال: نا أبو جُنادة (٣)، عن الأعمش (٤)، عن خيثمة (٥)، عن عديّ بن حاتم (٦) قال: قال رسول الله - ﷺ -: \"يُؤمَر بناسٍ من\n_________\n(١) إبراهيم بن إسحاق بن إبراهيم الثقفي السَّرَّاج، نيسابوري، سكن بغداد. وثقه الدارقطني، وقال الذهبي: شيخ إمام، ثقة. . . وكان الإمام أحمد يأنس به، وينبسط له في منزله، وهو من تلاميذ أحمد. توفي سنة (٢٨٣ هـ).\n\"تاريخ بغداد\" للخطيب ٦/ ٢٦، \"طبقات الحنابلة\" لابن أبي يعلى ١/ ٨٦، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤٨٩.\n(٢) عمرو بن زُرارة بن واقد الكِلابي، أبو محمَّد النيسابوري، ثقة، ثبت. مات سنة (٢٣٨ هـ).\n\"تهذيب الكمال\" للمزي ٢٢/ ٢٩، \"تقريب التهذيب\" لابن حجر (٥٠٦٧).\n(٣) أبو جنادة حُصين بن مخارق بن ورقاء، عن الأعمش. قال الدارقطني: يضع الحديث وقال مرة: متروك. وقال ابن حبَّان: لا يجوز الرواية عنه ولا الاحتجاج به، إلا على سبيل الاعتبار. ثمَّ ساق له من طريق عمرو بن زرارة هذا الحديث. وقال الذهبي: متهم بالكذب. وذكره سبط ابن العجمي في \"الكشف الحثيث عمن رُمي بوضع الحديث\".\n\"الضعفاء والمتروكين\" للدارقطني رقم (١٧٩)، \"ميزان الاعتدال\" للذهبي ١/ ٥٥٤، \"المغني\" للذهبي ١/ ١٧٨، \"الضعفاء والمتروكين\" لابن الجوزي ١/ ٢٢٠، \"لسان الميزان\" لابن حجر ٢/ ٣١٩، \"الكشف الحثيث\" لسبط ابن العجمي (ص ١٠١).\n(٤) ثقة، حافظ، لكنه مدلس.\n(٥) خيثمة بن عبد الرحمن بن أبي سبْرة -بفتح المهملة وسكون الموحدة- الجُعفي، الكوفي، ثقة، وكان يرسل، مات دون المائة، بعد سنة (٨٠ هـ).\n\"تهذيب الكمال\" للمزي ٨/ ٣٧٠، \"تقريب التهذيب\" لابن حجر (١٧٨٣).\n(٦) صحابي.","vol":"3","page":124},{"text":"الناس (١) إلى الجنّةِ، حتى إذا دنوا منها ووجدوا رائحتها ونظروا إلى ما أعدّ الله لأهلها (٢) من النّزُل (٣) والكرامة نُودوا أن اصرفوهم عنها، قال: فيرجعون بحسرة وندامة لم يرجع الخلائق (٤) بمثلها، فيقولون: يا ربنا، لو أدخلتنا النار قبل أن ترينا ما أريتنا كان أهون علينا، فيقول الله (﷿) (٥): هذا الذي أردت بكم، هبتم الناسَ ولم (٦) تهابوني، أجللتم الناس ولم تُجلّوني، وكنتم تراؤون الناس بأعمالكم خلاف ما كنتم تُرونني (٧) من قلوبكم، فاليوم أذيقكم من عذابي، مع ما حرمتكم من ثوابي\" (٨).\n_________\n(١) في (ت): المنافقين.\n(٢) في (ت): فيها.\n(٣) في (ت): البر.\n(٤) في (ت): الخلق.\n(٥) في (ش): ﷻ.\n(٦) في (ت): ولا.\n(٧) في (ج): تورونني، وفي (ف): تروني.\n(٨) [٢٤٩] الحكم على الإسناد:\nضعيف جدًّا. فيه أبو جنادة: متهم بالكذب.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٤/ ١٣٥ (٥٠٣٠)، الواحدي في \"الوسيط\" ١/ ٩١، والخطيب في \"تاريخ بغداد\" ٧/ ٢٠٠، وابن حبَّان في \"المجروحين\" ٣/ ١٥٥، وابن الجوزي في \"الموضوعات\" ٣/ ٤١٤ كتاب الزهد، باب عقوبة المرائي، والبيهقيُّ في \"شعب الإيمان\" ١٢/ ١٨١ (٦٣٩٠) من طريق عمرو بن زرارة به.\nوأخرجه الطبراني في \"المعجم الكبير\" ١٧/ ٨٥ (١٩٩) من طريق هاشم بن محمَّد =","vol":"3","page":125},{"text":"وقيل: هو خذْلانُه إياهُم، وحِرمانُهم التّوفيق والهداية، وهُو قوله فيما بعد: ﴿وَيَمُدُّهُمْ﴾ أي: يتركهم (في جهلهم) (١) ويُمهلهُم ويُطيلُ لهم: والمُدَّة أصله: الزيادة، يُقال: مدّ النهّرُ، ومدّه نهرٌ آخر (٢).\nوقرأ (٣) ابن محيصن وشبل: (ويُمِدهم) بضم الياء وكسر الميم (٤)، وهما لغتان بمعنى واحد، (إلا أن) (٥) المدّ أكثر ما يأتي في الشرّ، والإمداد في الخير، قال الله تعالى في المَدّ: ﴿وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا﴾ (٦) وقال في الإمداد: ﴿وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ﴾ (٧) وقال:\n_________\n= الهلالي عن أبي جنادة.\nقال أبو نعيم: غريب من حديث الأعمش، لم نكتبه إلا من حديث أبي جنادة. .\nوقال ابن حبَّان: هذا حديث باطل لا أصل له من كلام رسول الله - ﷺ -.\nوذكره الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٢٠ وقال: رواه الطبراني في \"المعجم الكبير\" و\"الأوسط\"، وفيه أبو جنادة، وهو ضعيف.\nوذكره الشوكاني في \"الفوائد المجموعة\" (ص ٢٣٣).\n(١) زيادة من (ف).\n(٢) \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٧٦٣)، \"الوسيط\" للواحدي ١/ ٩٢، \"معالم التنزيل\" للبغوي ١/ ٦٨، \"لباب التأويل\" للخازن ١/ ٣٥، \"البحر المحيط\" لأبي حيان ١/ ١٩٤.\n(٣) في (ش): وقال.\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢)، \"الكشاف\" للزمخشري ١/ ٧٥، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٨٠.\n(٥) في (ت): لكن.\n(٦) مريم: ٧٩.\n(٧) الإسراء: ٦. وأثبتنا هذِه الآية من نسخة (ج)، (ش)، وفي (س): ﴿وَيُمْدِدْكُمْ﴾ والمثبت هو الأولى؛ لأنه كرَّر هذِه الآية بعدها.","vol":"3","page":126},{"text":"﴿أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ﴾ (١) وقال: ﴿وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ﴾ (٢).\n﴿فِي طُغْيَانِهِمْ﴾: كفرهم وضلالتهم وجهالتهم (٣)، وأصل الطغيان: مجاوزة القدر (٤)، يقال: ميزانٌ فيه طُغيانٌ، (إذا كانت) (٥) مجاوزةً للقدر (٦) (في الاستواء) (٧) قال الله -﷿-: ﴿إِنَّا لَمَّا طَغَى الْمَاءُ﴾ (٨) أي: جاوز حدّه الذي قُدّر له، وقال لفرعون: ﴿إِنَّهُ طَغَى﴾ (٩) أي: أسرف في الدعوى، حيث قال: ﴿أَنَا رَبُّكُمُ الْأَعْلَى﴾ (١٠).\n_________\n(١) المؤمنون: ٥٥.\n(٢) نوح: ١٢.\nوانظر: \"معاني القرآن\" للأخفش ١/ ٥٢، \"جامع البيان\" للطبري ١/ ١٣٥، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٧٦٣)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨١.\n(٣) \"جامع البيان\" للطبري ١/ ١٣٦، \"معالم التنزيل\" للبغوي ١/ ٦٨، \"لباب التأويل\" للخازن ١/ ٣٥، \"معاني القرآن\" للزجاج ١/ ٩١، \"زاد المسير\" لابن الجوزي ١/ ٣٦.\n(٤) بعدها في (ج): في الاستواء.\n(٥) في (ج)، (ت): أي.\n(٦) في (ج)، (ت)، (ش): القدر.\n(٧) ساقط من (ج)، (ش)، (ت).\n(٨) الحاقة: ١١.\n(٩) النازعات: ١٧.\n(١٠) النازعات: ٢٤.\nانظر \"البسيط\" للواحدي ١/ ٥٤٥، \"الوسيط\" للواحدي ١/ ٩٢، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٤٠٦.","vol":"3","page":127},{"text":"وقوله: ﴿يَعْمَهُونَ﴾: يعصون ويتردَّدُون (١) في الضلالة مُتحيِّرينَ، يقال: عَمهَ يَعْمَهُ عَمَهًا وعُمُوهًا وعَمَهانًا فهُو عَمِهٌ وعَامِهٌ، إذا كان جائرًا عن الحق (٢)، قال رؤبة:\nومَهمَهٍ أطرافُه في مَهْمَهِ. . . أعمى الهُدى بالحائِرينَ العُمَّهِ (٣)\n\n<span data-type=\"title\" id=toc-388>١٦ </span>- قوله -﷿-: ﴿أُولَئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَى﴾.\nومعناه: أنَّهم استبدلوا واختاروا الكفر على الإيمان (٤)، وإنّما\n_________\n(١) في (ش): يمضون، وفي (ت): يترددون ويمضون.\n(٢) \"جامع البيان\" للطبري ١/ ١٣٦، \"الوسيط\" للواحدي ١/ ٩٢، \"معالم التنزيل\" للبغوي ١/ ٦٨، \"لباب التأويل\" للخازن ١/ ٣٥، \"البحر المحيط\" لأبي حيان ١/ ١٩٥، \"لسان العرب\" لابن منظور ٩/ ٤٠٨ (عمه).\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢، \"معاني القرآن\" للزجاج ١/ ٩١، \"زاد المسير\" لابن الجوزي ١/ ٣٧، \"لسان العرب\" لابن منظور ٩/ ٤٠٨ (عمه).\nوالمهمه: الأرض المقفرة الموحشة، والعُمَّه: جمع عامه، وهو الحائر المتخبِّط كالأعمى.\n(٤) أخرج الطبري في \"جامع البيان\" ١/ ١٣٧ بسنده عن السدي، عن أبي مالك، وعن أبي صالح، عن ابن عباس، وعن مُرَّة، عن ابن مسعود، وعن ناس من أصحاب النبي - ﷺ -: مثله.\nوذكره هكذا ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٩٤، وذكره عن ابن عباس الواحدي في \"الوسيط\" ١/ ٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٨٢. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٥٩ (١٥٥)، بسنده عن السدي. وذكره السيوطي في \"الدر المنثور\" ١/ ٧٠، والشوكاني في \"فتح القدير\" ١/ ٤٦ عن ابن مسعود، ونسباه إلى ابن جرير.","vol":"3","page":128},{"text":"أخرجه بلفظ الشِّراء والتجارة توسُّعًا؛ لأنَّ الشِّرى والتجارة راجعان إلى الاستبدال والاختيار، وذلك أنّ كلَّ واحدٍ من البيِّعَين (١) يختارُ ما في يدَي صاحِبِه على ما في يَدَيْه (٢)، قال الشاعر:\nأخذتُ بالجُمّةِ رأسًا أزْعَرًا. . . وبالثنايا الواضحاتِ دردرًا\nوبالطّويلِ العَمْرِ عُمْرًا حيدرًا (٣). . . كما اشترى المسلمُ إذْ تنَصَّرا (٤)\n_________\n(١) في (ت): المتبايعين.\n(٢) في (ف)، (ت): يده. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٢ - ١٨٣، \"لباب التأويل\" للخازن ١/ ٣٥، \"البحر المحيط\" لأبي حيان ١/ ١٩٥.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٩٥: وحاصل قول المفسرين -فيما تقدم- أن المنافقين عدلوا عن الهدى إلى الضلال، واعتاضوا عن الهدى بالضلالة، وهو معنى قوله تعالى: ﴿أُولَئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَى﴾، أي: بذلوا الهدى ثمنًا للضلالة.\nوقال الزجاج: ومعنى الكلام أنّ كل من ترك شيئًا وتمسَّك بغيره فالعرب تقول للذي تمسَّك به قد اشتراه، وليس ثَمَّ شراء ولا بيع، ولكن رغبته فيه بتمسكه به كرغبة المشتري بماله ما يرغب فيه. \"معاني القرآن\" ١/ ٩٢.\n(٣) في (ش): (حبترا). وفي (ج): (جيدرًا).\n(٤) البيت لأبي النجم. في \"ديوانه\" ١/ ٩٢.\nوانظر: \"الكشاف\" للزمخشري ١/ ٧٦، \"غرائب القرآن\" للنيسابوري ١/ ١٧٩. وفيهما (الدردرا) بدل (دردرا).\nوالجمة: كثيرة الشعر. و(الرأس الأزعر): القصير الشعر. و(الثنايا الدردر): غير المتكاملة التي سقط بعضها. و(الحيدر): القصير. و(اشترى): استبدل. والمراد أنَّه أخذ امرأةً عجوزًا قبيحة، بدل امرأة شابة جميلة.","vol":"3","page":129},{"text":"أي: اختار النصرانية على الإِسلام.\nوقرأ يحيى بن يعمر (وبعض أهل المدينة) (١)، وابن أبي إسحاق (٢):\n(اشتروِا الضلالة) بكسر الواو، لأنَّ الجزم يُحرّكُ إلى الكسرِ. وقرأ أبو السَّمال (٣) العدوي بفتحه، حرّكه إلى أخفِّ الحركات (٤).\n﴿فَمَا رَبِحَتْ تِجَارَتُهُمْ﴾ أي: فما ربحوا في تجارتِهم. تقول العرب: ربحَ بيعك وخسرتْ صفقتُك ونام ليلُك. أي: ربحتَ، وخسرتَ في بيعك، ونمتَ في ليلِك (٥)، قال الله -﷿-: ﴿فَإِذَا عَزَمَ الْأَمْرُ﴾ (٦) وقال تعالى: ﴿بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ﴾ (٧) وقال الشاعر:\n_________\n(١) زيادة من (ت).\n(٢) في (ش): (وابن إسحاق) وهو خطأ.\n(٣) في (س)، (ج)، (ش): أبو السماك بالكاف، والمثبت هو الصواب وهو: أبو السمال -بفتح السين وتشديد الميم وباللام - قعنب بن أبي قعنب العدوي البصري.\nقال ابن الجزري: له اختيار في القراءة شاذ عن العامة، رواه عنه أبو زيد سعيد بن أوس. \"غاية النهاية\" ٢/ ٢٧.\n(٤) \"المحتسب\" لابن جني ١/ ٥٤، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢).\n(٥) \"جامع البيان\" للطبري ١/ ٣١٦، \"معاني القرآن\" للفراء ١/ ١٤، \"معاني القرآن\" للأخفش ١/ ٥٢، \"معاني القرآن\" للزجاج ١/ ٩٢، \"البسيط\" للواحدي ٢/ ٥٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢١١.\n(٦) محمَّد: ٢١. قال الفراء: وإنما العزيمة للرجال. \"معاني القرآن\" ١/ ١٤.\n(٧) سبأ: ٣٣. قال الزجاج: والليل والنهار لا يمكران، إنما معناه: بل مكرهم في الليل والنهار. \"معاني القرآن\" ١/ ٩٣.","vol":"3","page":130},{"text":"وأعْورَ من نبْهانَ أمَّا نهارُه. . . فأعْمى وأمَّا ليلُه فبصيرُ (١)\nوقال آخر:\nحارث (٢) قد فرّجتَ عنّي غمِّي. . . فنامَ ليلي وتجلَّى همِّي (٣)\nوقرأ ابن أبي عبلة (٤): (فما ربحت تجاراتهم) على الجمع (٥).\n﴿وَمَا كَانُوا مُهْتَدِينَ﴾ من الضلالة، وقيل: مصيبين في تجاراتهم (٦).\nقال سفيان الثوري: كلُّكم تاجر، فلينظر امرؤٌ ما تجارته، قال الله -﷿-: ﴿فَمَا رَبِحَتْ تِجَارَتُهُمْ﴾ وقال تعالى: ﴿هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنْجِيكُمْ مِنْ عَذَابٍ أَلِيمٍ﴾ (٧).\n_________\n(١) البيت لجرير من شعر يهجو فيه الأعور النبهاني. قال الطبري: فأضاف العمى والإبصار إلى الليل والنهار.\nانظر \"ديوان جرير\" (ص ٢٠٣)، \"جامع البيان\" للطبري ١/ ١٤٠، \"البسيط\" للواحدي ٢/ ٥٥٤.\n(٢) في (ش): يا حارث.\n(٣) البيت لرؤبة بن العجاج يمدح الحارث بن سليم، من آل عمرو بن سعد بن زيد مناة. انظر \"ديوان رؤبة\" (ص ١٤٢)، \"جامع البيان\" للطبري ١/ ١٣٩.\n(٤) في (ج): إبراهيم بن أبي عبلة.\n(٥) في (ج): بالجمع. انظر \"الكشاف\" للزمخشري ١/ ٧٧، \"المحرر الوجيز\" لابن عطية ١/ ٩٨، \"البحر المحيط\" لأبي حيان ١/ ٢٠٦ قال أبو حيان ووجهه أنَّ لكل واحد تجارة.\n(٦) في (ج)، (ش)، (ت): تجارتهم.\nانظر \"معالم التنزيل\" للبغوي ١/ ٦٨، \"لباب التأويل\" للخازن ١/ ٣٥.\n(٧) الصف: ١٠.","vol":"3","page":131},{"text":"<span data-type=\"title\" id=toc-389>١٧ </span>- قوله -﷿-: ﴿مَثَلُهُمْ﴾\nأي: شبههم (١). ﴿كَمَثَلِ الَّذِي﴾: بمعنى الذين، دليله سياق الآية، نظيره قوله -﷿-: ﴿وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ﴾ ثمَّ قال: ﴿أُولَئِكَ هُمُ الْمُتَّقُونَ﴾ (٢).\nقال الشاعر:\nإنَّ الذي حَانت بفَلْجٍ دماؤهم. . . هم القومُ كلُّ القومِ يا أمَّ خالدِ (٣)\n_________\n(١) \"الوسيط\" للواحدي ٢/ ٥٥٧، \"مفاتيح الغيب\" للرازي ٢/ ٧٣، \"لباب التأويل\" للخازن ١/ ٣٦.\n(٢) الزمر: ٣٣. انظر \"زاد المسير\" لابن الجوزي ١/ ٣٩، \"معالم التنزيل\" للبغوي ١/ ٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٤، \"إملاء ما من به الرحمن\" للعكبري ١/ ٢٠.\n(٣) في بقية النسخ: وإنَّ الذي. والبيت للأشهب بن رُمَيلة، وقيل: لحريث بن مخفض.\nانظر: \"جامع البيان\" للطبري ١/ ١٤١، \"البسيط\" للواحدي ٢/ ٥٦٤، \"الكشاف\" للزمخشري ١/ ٤٣، \"زاد المسير\" لابن الجوزي ١/ ٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٤، \"الدر المصون\" للسمين الحلبي ١/ ٦٧، \"لسان العرب\" لابن منظور ١٠/ ٣١٥ (فلج) وغيرها.\nقال ياقوت: فلج: واد بين البصرة وحمى ضرية، وقيل: طريق تأخذ من طريق البصرة إلى اليمامة، وقعت فيه الوقعة التي يصفها الشاعر: هم القوم كل القوم، أي: الكاملون في قوميتهم، فاعلمي ذلك وابكي عليه يا أم خالد. \"معجم البلدان\" ٤/ ٢٧٢.","vol":"3","page":132},{"text":"﴿اسْتَوْقَدَ﴾: أوقد ﴿نَارًا﴾ كما يقال: أجاب واستجاب (١)، قال الشاعر:\nودَاع دعا يا مَن (٢) يجيب إلى النَّدى. . . فلم يستجبه عند ذاك مُجيبُ (٣)\n﴿فَلَمَّا أَضَاءَتْ﴾: النار. ﴿مَا حَوْلَهُ﴾: يقال: ضاء القمر يضُوء (٤) ضَوءًا، وأضاء يضيء إضاءةً، وأضاء غيره، فيكون (٥) لازمًا ومتعديًا (٦).\nوقرأ محمَّد بن السميفع: (ضاءت) بغير ألف (٧).\nو﴿حَوْلَهُ﴾: نصب على الظرف (٨). ﴿ذَهَبَ اللَّهُ بِنُورِهِمْ﴾ أي:\n_________\n(١) \"معاني القرآن\" للأخفش ١/ ٥٣، \"المحرر الوجيز\" لابن عطية ١/ ٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٤.\n(٢) في (ف): أمَّن.\n(٣) البيت لكعب الغنوي، من قصيدة له يرثي بها أخاه أبا المغوار. والشاهد قوله: فلم يستجبه: أي: فلم يجبه. انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٦٧، \"معاني القرآن\" للأخفش ١/ ٥٣، \"جامع البيان\" للطبري ١/ ١٤١.\n(٤) في (ش): يضيء. وفي (ت): ضوءًا وضوءًا. بدل: يضوء ضوءًا.\n(٥) في النسخ الأخرى: يكون.\n(٦) \"الوسيط\" للواحدي ٢/ ٥٥٨، \"معالم التنزيل\" للبغوي ١/ ٦٨، \"الصحاح\" للجوهري ١/ ٦٠ (ضوأ)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٥، \"مفاتيح الغيب\" للرازي ٢/ ٧٥، \"إملاء ما من به الرحمن\" للعكبري ١/ ٢١.\n(٧) \"إعراب القرآن\" للنحَّاس ١/ ١٤٣، \"الكشاف\" للزمخشري ١/ ٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٥.\n(٨) \"البحر المحيط\" لأبي حيان ١/ ٢٠٨.","vol":"3","page":133},{"text":"أذهب الله نورهم، وإنما قال: ﴿بِنُورِهِمْ﴾ والمذكور في أول الآية النار، لأنَّ للنار شيئين النور والحرارة، فذهب نورهم وبقيت الحرارة عليهم (١).\n﴿وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَا يُبْصِرُونَ﴾ قال ابن عباس وقتادة والضحاك ومقاتل والسدي: نزلت هذِه (٢) الآية في المنافقين، يقول: مثلهم في كفرهم ونفاقهم كمثل رجل (أوقد نارًا) (٣) في ليلة مظلمة في مفازة (٤)، فاستضاء بها واستدفأ ورأى ما حوله فاتَّقى (٥) (ما يحذر ويخاف) (٦) وأمِن (٧)، فبينا هو كذلك إذ طفيت ناره فبقي مظلمًا خائفًا متحيرًا، فكذلك المنافقون إذا (٨) أظهروا كلمة الإيمان (٩) واستناروا بنورها واعتزوا بعزها وأمِنوا، فناكحوا\n_________\n(١) انظر \"البسيط\" للواحدي ٢/ ٥٦٦، \"معالم التنزيل\" للبغوي ١/ ٦٩، \"إرشاد العقل السليم\" لأبي السعود ١/ ٥٠، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٩٧، \"محاسن التأويل\" للقاسمي ٢/ ٦٢.\n(٢) ساقطة من (ف).\n(٣) ما بين القوسين مطموس في (س).\n(٤) في (س)، (ت)، (ش): مغارة. وسيأتي هذا التفسير قريبًا بلفظ مفازة، والمفازة أقرب؛ لأنها مظنَّة الهلكة، والله أعلم.\n(٥) من النسخ الأخرى، وفي (س) غير واضح.\n(٦) في (ت): ونجا مما يخاف.\n(٧) في (ش): فأمن.\n(٨) في (ت): إذ.\n(٩) مطموس في (س)، والمثبت من النسخ الأخرى. وكذا في المواضع التي بعده بين قوسين.","vol":"3","page":134},{"text":"المسلمين ووارثوهم (١)، وقاسموهم الغنائم، وأمنوا على أموالهم وأولادهم، فإذا ماتوا عادوا (في الظلمة والخوف) (٢) وبقوا في العذاب والنقمة (٣).\nوقال مجاهد: إضاءة النار: إقبالهم إلى المسلمين والهدى، وذهاب نورهم: إقبالهم إلى المشركين والضلالة (٤).\nوقال سعيد بن جبير ومحمد بن كعب، وعطاء ويمان بن رئاب (٥):\n_________\n(١) مطموس في (س).\n(٢) في (ج): إلى الخوف والظلمة.\n(٣) ذكره الواحدي في \"البسيط\" ٢/ ٥٦٠، وفي \"الوسيط\" ١/ ٩٣، والبغويُّ في \"معالم التنزيل\" ١/ ٦٨.\nوهو في \"تفسير مقاتل\" ١/ ٢٤، ٢٥.\nوأخرجه الطبري في \"جامع البيان\" ١/ ١٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٦٠ (١٥٨) من طريق علي بن أبي طلحة عن ابن عباس مختصرًا.\nوأخرجه الطبري في \"جامع البيان\" أيضًا ١/ ١٤٢ عن قتادة.\nوانظر في هذا \"جامع البيان\" للطبري ١/ ١٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٦٠، ٦١، \"بحر العلوم\" للسمرقندي ١/ ٩٨، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٩٩، \"لباب التأويل\" للخازن ١/ ٣٦، \"البحر المحيط\" لأبي حيان ١/ ٢١٤، \"الدر المنثور\" للسيوطي ١/ ٧١، \"فتح القدير\" للشوكاني ١/ ٤٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ١/ ١٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٦١ - ٦٢ (١٦١ - ١٦٣) من طريق ابن أبي نجيح عن مجاهد. وذكره البغوي في \"معالم التنزيل\" ١/ ٦٩، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٩٨، والسيوطي في \"الدر المنثور\" ١/ ٧٢، ونسبه إلى عبد بن حميد وابن جرير.\nوهو في \"تفسير مجاهد\" (ص ٧٠).\n(٥) في (ج): رباب. وهو خطأ.","vol":"3","page":135},{"text":"نزلت في اليهود وانتظارهم خروج النبي - ﷺ - وإيمانهم به (١) واستفتاحهم به على مشركي العرب، فلمّا خرج كفروا به، وذلك أن قريظة والنضير وبني قينقاع قدموا من الشام إلى يثرب (٢) حين انقطعت النبوة من بني إسرائيل، وأفضت إلى العرب، فدخلوا إلى (٣) المدينة يشهدون لمحمد\n_________\n(١) ساقطة من (ش)، (ف).\n(٢) يثرب هي المدينة، وكان أصل تسميتها يثرب برجل نزلها من العماليق يقال له: يثرب بن عبيد بن مهلاييل.\nقال - ﷺ -: \"أمرت بقرية\" أي أمرني الله بالهجرة إليها -إن كان قاله بمكة أو باستيطانها إن كان قاله بالمدينة- ذكره السمهودي، \"تأكل القرى\" أي تغلبها في الفضل حتى يكون فضل غيرها بالنسبة إليها كالعدم لاضمحلالها في جنب عظيم فضلها، كأنها تستقري القرى تجمعها إليها، أو الحرب بأن يظهر أهلها على غيرهم من القرى فيفنون ما فيها فيأكلونه تسلطًا عليها، وافتتاحها بأيدي أهلها فاستعير الأكل لافتتاح البلاد وسلب الأموال وجلبها إليه \"يقولون يثرب\" أي تسميها الناس بذلك باسم رجل من العمالقة نزلها أو غيره، وبه كانت تسمى قبل الإِسلام \"وهي\" أي والحال أن اسمها اللائق إنما هو \"المدينة\" إذ هم كانوا يقولون ذلك، والاسم المناسب الحقيق بأن تدعى به هو المدينة، فإنها تليق أن تتخذ دار إقامة، وأما يثرب فمكروه بما يؤول إليه التثريب، والتثريب الفساد والتوبيخ والملامة.\nقال النوويّ رحمه الله تعالى: فيكره تسميتها به، وكان المصطفى - ﷺ - يحب الاسم الحسن ويكره القبيح، وتسميتها في القرآن بيثرب إنما هو حكاية قول المنافقين والذين في قلوبهم مرض.\nانظر: \"فيض القدير\"، للمناوي ٢/ ٢٤٢ - ٢٤٣ (١٦٣٩). \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٣٠ - ١٣١.\n(٣) ساقطة من النسخ الأخرى.","vol":"3","page":136},{"text":"- ﷺ - بالنبوة، وأنّ أمّته خير الأمم، وكان يغشاهم رجل من بني إسرائيل يقال له: عبد الله بن هيبان (أبو الهيبان) (١) قبل أن يُوحى إلى رسول الله - ﷺ - كلّ سنة، فيحضهم على طاعة الله -﷿- وإقامة التوراة والإيمان بمحمد - ﷺ - ويقول: إذا خرج فلا تفرّقوا عنه وانصروه، وقد كنت أطمع أن أدركه، ثمَّ مات قبل خروج النبي (٢) - ﷺ - فقبلوا (٣) منه، ثمَّ لمّا خرج رسول الله - ﷺ - كفروا به، فضرب الله لهم هذا المثل (٤).\nوقال الضحاك: لمّا (٥) أضاءت النار أرسل الله -﷿- عليها ريحًا عاصفًا، فأطفأها، فكذلك اليهود، كلمّا أوقدوا نارًا لحرب محمَّد - ﷺ - أطفأها الله -﷿- (٦).\nثمَّ وصفهم (الله -﷿-) (٧) جميعًا فقال:\n\n<span data-type=\"title\" id=toc-390>١٨ </span>- ﴿صُمٌّ﴾\nأي: هم صمٌّ عن الهدى فلا يسمعونه. ﴿بُكْمٌ﴾: عنه فلا (يقولون\n_________\n(١) في (ت): أو أبو الهيبان.\n(٢) في (ج): رسول الله.\n(٣) في (ت): فقبلوه.\n(٤) ذكره البغوي مختصرًا في \"معالم التنزيل\" ١/ ٦٩، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٢٣٤، وذكر نحوه السمرقندي في \"بحر العلوم\" عن ابن عباس ١/ ٩٨.\n(٥) في (ت): فلما.\n(٦) لم أجده.\n(٧) من (ش).","vol":"3","page":137},{"text":"به) (١). ﴿عُمْيٌ﴾: عنه فلا يبصرونه (ولا يتبعونه) (٢).\nوقيل: ﴿صُمٌّ﴾: يتصاممون عن سماع (٣) الحق، ﴿بُكْمٌ﴾ يتباكمون عن قول الحق، ﴿عُمْيٌ﴾ يتعامون (٤) عن النظر إلى الحق بعين الاعتبار (٥).\nوقرأ عبد الله: (صما بكما عميا) (نصبًا) (٦) على معنى: وتركهم كذلك، وقيل: على الذم، وقيل: على الحال (٧).\n﴿فَهُمْ لَا يَرْجِعُونَ﴾: عن الضلالة والكفر إلى الهدى (٨) والإيمان.\nثمَّ قال:\n\n<span data-type=\"title\" id=toc-391>١٩ </span>- ﴿أَوْ كَصَيِّبٍ﴾:\nهذا مثل آخر ضربه الله -﷿- لهم أيضًا، معطوف على المثل الأوّل، مجازه: مثلهم كمثل الذي استوقد نارًا، ومثلهم (٩) أيضًا كصيّب.\n_________\n(١) في (ج)، (ت): يقولونه.\n(٢) من (ت). انظر \"البسيط\" للواحدي ٢/ ٥٦٩، \"معالم التنزيل\" للبغوي ١/ ٦٩، \"لباب التأويل\" للخازن ١/ ٣٦.\n(٣) ساقطة من (ت).\n(٤) في (ت): يتعاميون.\n(٥) \"بحر العلوم\" للسمرقندي ١/ ٩٩، \"البحر المحيط\" لأبي حيان ١/ ٢١٦، \"تفسير الجلالين\" (ص ٥).\n(٦) من (ج)، (ت). وعبد الله: هو ابن مسعود.\n(٧) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٦، \"البحر المحيط\" لأبي حيان ١/ ٢١٧.\n(٨) في (ج)، (ت): الهداية.\n(٩) في (س): أو مثلهم. والصواب من النسخ الأخرى؛ لأنَّ (أو) بمعنى (الواو).","vol":"3","page":138},{"text":"قال أهل المعاني: (أو) بمعنى الواو، يريد: وكصيّب، كقوله تعالى: ﴿أَوْ يَزِيدُونَ﴾ (١).\nوأنشد الفراء:\nوقد زعمتْ سَلمَى بأنّيَ فاجرٌ. . . لِنفسي تُقاها أو عليها فُجُورُها (٢)\nأي: وعليها.\nوأنشد أبو عبيدة:\nيُهِينُون من حقَّروا شيْبَهُ. . . وإنْ كان فيهِم يَفِي أو يَبَرْ (٣)\nوالصيِّب: المطر الشديد. قال الشاعر:\nلَصيِّبٍ (٤) راحَ يُرَوِّي الغُدُرا. . . تفْتُرُ عنه الأرض لمّا أنْ سرى (٥)\n_________\n(١) الصافات: ١٤٧. قال تعالى في شأن نبيه يونس - ﵇: ﴿وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ﴾ وهذا قول الإمام الطبري في \"جامع البيان\" ١/ ١٤٩.\nوانظر أيضًا: \"البسيط\" للواحدي ٢/ ٥٧١، \"معالم التنزيل\" للبغوي ١/ ٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٦.\n(٢) البيت لتوبة بن الحُمَيِّر، والمشهور في رواية البيت: وقد زعمت ليلى. .، فهو يذكر محبوبته ليلى الأخيلية. انظر \"جامع البيان\" للطبري ١/ ١٤٩، \"البسيط\" للواحدي ٢/ ٥٧٢، \"الأضداد\" لابن الأنباري (ص ٢٧٩)، \"الأمالي\" للقالي ١/ ٨٨، ١٣١.\n(٣) البيت للنمر بن تولب، انظر \"الصناعتين\" لأبي هلال العسكري (ص ٥٩).\n(٤) في (ج)، (ش)، (ف): بصيِّب، وفي (ت): كصيب.\n(٥) لم أجده.","vol":"3","page":139},{"text":"وأصله من صاب يصوب صوبًا، إذا نزل من علوٍّ إلى سُفل (١)، قال الشاعر:\nفَلستَ لإنسيٍّ ولكن لملأكٍ. . . تنزَّل من جوّ السماء يصوبُ (٢)\nأي ينزلُ. فسُمي المطر صيبًا؛ لأنه ينزل من السماء.\nواختلف النحاة في وزنه من الفعل، فقال البصريون: هو على وزن (فَيعِل) بكسر العين، ولا يوجد هذا المثال إلا في المعتلّ نحو: سيِّد وميِّت وليِّن وهيِّن (وضيِّق وطيِّب) (٣). وأصله: صَيْوب فجُعلت الواو ياء، وأدغمت إحدى اليائين في الأخرى.\nوقال الكوفيون: هو وأمثاله على وزن فَعْيِل وأصله: صَيْيِب فاستثقلت الكسرة على الياء، فسُكنت وأدغمت إحداهما في الأخرى، وحركت إلى الكسرة (٤).\n_________\n(١) \"جامع البيان\" للطبري ١/ ١٤٨، \"معاني القرآن\" للزجاج ١/ ٩٤، \"البسيط\" للواحدي ٢/ ٥٧٢.\n(٢) اختلفوا في نسبة هذا البيت، فقيل: لرجل من عبد القيس، جاهلي، يمدح بعض الملوك، وقيل: لأبي وجزة يمدح عبد الله بن الزبير - ﵄ - وقيل: لعلقمة بن عبدة.\nانظر \"الكتاب\" لسيبويه ٤/ ٣٨٠، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٣، \"جامع البيان\" للطبري ١/ ١٤٨، \"المفضليات\" للضبي (ص ٣٩٤) وغيرها.\n(٣) ساقطة من (ت).\n(٤) انظر \"جامع البيان\" للطبري ١/ ١٤٨، \"الوسيط\" للواحدي ٢/ ٥٧٣، \"إملاء ما من به الرحمن\" للعكبري ١/ ٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٦.","vol":"3","page":140},{"text":"﴿مِنَ السَّمَاءِ﴾ والسماء كلّ ما علاك، فأظلّك، وأصله: (سَماوٌ) لأنه من سما يسمو، فقلبت الواو همزة؛ لأنَّ الألف لا تخلو من مدة، فتلك المدة كالحركة، وهو من أسماء الأجناس، يكون واحدًا وجمعًا، قال الله -﷿-: ﴿ثُمَّ اسْتَوَى إِلَى السَّمَاءِ﴾ ثمَّ قال: ﴿فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ﴾ (١).\nوقيل: هو جمع واحدتها: سَمَاوَةٌ، والسموات جمع الجمع (٢).\nقال العجاج:\nسَماوَةَ الهِلالِ حتى احقَوْقفا (٣)\nوقوله: ﴿فِيهِ﴾ أي: في الصيّب، وقيل: في الليل، كناية عن غير مذكور، وقيل: في السماء؛ لأنَّ المراد بالسماء السحاب، وقيل: هو\n_________\n(١) البقرة: ٢٩.\n(٢) \"معالم التنزيل\" للبغوي ١/ ٦٩، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٤٢٧)، \"البحر المحيط\" لأبي حيان ١/ ٣١٨، \"لسان العرب\" لابن منظور ٦/ ٣٧٨، ٣٧٩، ٣٨٠ (سما)، \"الدر المصون\" للسمين الحلبي ١/ ١٧٠.\n(٣) وصدر البيت:\nطَيُّ الليالي زُلَفًا فَزُلَفَا. . .\nوفي نسخة (ت) ذكر هذا الصدر عجزًا، والعكس. والبيت في \"ديوان العجاج\" (ص ٣٧٤)، وفي \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٤٢٧)، \"البحر المحيط\" لأبي حيان ١/ ١٣٨، \"لسان العرب\" لابن منظور ٦/ ٣٨٠، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٢٢٦. وقوله: زُلفًا فزُلفًا: أي: درجة فدرجة. والسماوة: الشَّخْص، شخص كلِّ شيء. واحقوقف: اعوجَّ، يريد: مثل طيِّ الليالي، سماوةَ الهلال، وهي أعلاه.","vol":"3","page":141},{"text":"عائد على السماء نفسها، على لغة من يقول بتذكيرها (١)، قال الشاعر:\nفَلَو رفع السماءُ إليهِ قومًا. . . لحِقنا بالسماءِ مع السحابِ (٢)\nوالسماء: يُذكّر ويؤنث، قال الله -﷿-: ﴿السَّمَاءُ مُنْفَطِرٌ بِهِ﴾ (٣) وقال تعالى: ﴿إِذَا السَّمَاءُ انْفَطَرَتْ﴾ (٤).\nوقوله: ﴿ظُلُمَاتٍ﴾: جمع ظُلْمة، وضمّة اللام على الإتباع لضمة (٥) الظاء (٦).\nوقرأ الأعمش: (ظلمات) بسكون اللام على أصل الكلام؛ لأنها ساكنة في التوحيد (٧)، كقول الشاعر:\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ٦٩، \"الدر المصون\" للسمين الحلبي ١/ ١٧٠، \"غرائب التفسير\" للكرماني ١/ ١٢٣، \"فتح البيان\" لصديق حسن خان ١/ ١٠٠، وجمهور المفسرين على أنَّه الصيِّب.\n(٢) لم يُعلَم قائله. وبعضهم نسبه إلى علي بن أبي طالب - ﵁ - انظر: \"معاني القرآن\" للفراء ١/ ١٢٨، \"لسان العرب\" لابن منظور ٦/ ٣٧٨ (سما)، \"البحر المحيط\" لأبي حيان ١/ ٢١٩، \"غرائب التفسير\" للكرماني ١/ ١٢٣، \"الدر المصون\" للسمين الحلبي ١/ ١٧٠.\n(٣) المزمل: ١٨.\n(٤) الانفطار: ١.\n(٥) في (ش): كضمة.\n(٦) \"المحتسب\" لابن جني ١/ ٥٦.\n(٧) \"المحتسب\" لابن جني ١/ ٥٦، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢)، \"المحرر الوجيز\" لابن عطية ١/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٥، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٨٠.","vol":"3","page":142},{"text":"أبَت ذِكَرٌ عَوَّدْنَ أحْشاءَ قلبِه. . . خُفُوقًا ورَفْضَات الهوى في المفاصلِ (١)\nفيترك (٢) الفاء ساكنة على حالها (في التوحيد) (٣).\nوقرأ أشهب العُقيلي: (ظلَمات) بفتح اللام (٤)، وذلك أنَّه لما أراد تحريك اللام حرّكها إلى أخفّ الحركات، كقول الشاعر:\nفلمّا (٥) رأونَا باديًا رُكبَاتُنا. . . على موطنٍ لا نخلطُ الجدّ بالهزلِ (٦)\nوقوله: ﴿وَرَعْدٌ﴾: هو الصوت الذي يخرج من السحاب، و﴿وَبَرْقٌ﴾ (٧): وهو النار (الذي يخرج) (٨) منه.\nقال مجاهد: الرعد: مَلَكٌ يُسبّح بحمده، يقال لذلك الملَك:\n_________\n(١) البيت لذي الرمة في \"ديوانه\" (٢٢٣)، وفي \"المحتسب\" لابن جني ١/ ٥٦. ورفضاته: تفرقه وخفوفًا: اضطرابًا.\n(٢) في النسخ الأخرى: فترك.\n(٣) ساقطة من (ت).\n(٤) \"المحتسب\" لابن جني ١/ ٥٦، \"المحرر الوجيز\" لابن عطية ١/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٥.\n(٥) في (ت): فلو.\n(٦) البيت لعمرو بن شاس الأسدي، وهو في \"ديوانه\" (ص ٩٢). وهو بلا نسبة في \"الكتاب\" لسيبويه ٣/ ٥٧٩، \"المحتسب\" لابن جنِّي ١/ ٥٦.\nوالشاهد قوله: رُكَبَاتُنا مثل ظُلَمات.\n(٧) غير واضح في (س) والمثبت من النسخ الأخرى.\n(٨) في (ج)، (ت): التي تخرج. انظر: \"معالم التنزيل\" للبغوي ١/ ٦٩، \"لباب التأويل\" للخازن ١/ ٣٧.","vol":"3","page":143},{"text":"رعد، ولصوتِه أيضًا: رعد، والبرق مَصْعُ (١) مَلَكٍ يسوق السحابَ (٢).\nوقال عكرمة: الرعد مَلَكٌ هو موكّل بالسحاب يسوقها (٣) كما يسوق الراعي الإبِل (٤).\nوقال شهر بن حوشب: الرعد مَلَكٌ يُزجي السحاب كما يَحُثُّ الراعي الإبل، فإذا انْتَبَذتِ (٥) السحابُ ضَمَّها فإذا اشتد غضبه طار (٦) من فيه النار، فهي (٧) الصواعق (٨).\n[٢٥٠] أخبرنا عبد الله بن حامد (٩) بقراءتي عليه قال: أنا أحمد بن\n_________\n(١) في (ف): مقمع. وأصل المصْع: الحركة والضرب، والمراد أن الملَك يضرب السحاب ضربةً فُيرى البرقُ يلمع.\nانظر \"النهاية\" في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٣٧، \"لسان العرب\" لابن منظور ١٣/ ١٢٥ (مصع).\n(٢) أخرجه الطبري في \"جامع البيان\" مفرَّقًا ١/ ١٥١، وأخرج شطره الثاني ابن أبي حاتم ١/ ٧١ (١٩٥). وذكره البغوي في \"معالم التنزيل\" ١/ ٦٩ - ٧٠، وابن الأثير في \"النهاية\" ٤/ ٣٣٧.\n(٣) في (ف): يسوقه.\n(٤) أخرجه ابن جرير في \"جامع البيان\" ١/ ١٥١ بسنده من طرق عن عكرمة.\nوذكره ابن الجوزي في \"زاد المسير\" ١/ ٤٣.\n(٥) في (ش): تفرَّقت، وفي (ت): تبدَّدت.\n(٦) في (ف): وطار.\n(٧) في (ت): فهو.\n(٨) أخرجه الطبري في \"جامع البيان\" ١/ ١٥٠، وذكره البغوي في \"معالم التنزيل\" ١/ ٧٠.\n(٩) لم يذكر بجرح ولا تعديل.","vol":"3","page":144},{"text":"محمَّد بن الحسن (١) قال: نا محمَّد بن يحيى (٢) قال: نا عبد الرحمن بن مهدي (٣)، عن سفيان (٤)، عن سلمة بن كُهَيل (٥)، عن سعيد بن أشوع (٦)، عن ربيعة بن الأبيض (٧) عن علي (٨) - ﵇ - قال: البرق مخاريق الملائكة يسوقون بها السحاب. والمخاريق العصي (٩).\n_________\n(١) ابن الشرقي، ثقة، مأمون.\n(٢) الذهلي، ثقة، حافظ، جليل.\n(٣) عبد الرحمن بن مهدي بن حسان العنبري مولاهم، أبو سعيد البصري، ثقة، ثبت، حافظ، عارف بالرجال، قال ابن المديني: ما رأيت أعلم منه. توفي سنة (١٩٨ هـ).\n\"تهذيب الكمال\" للمزي ١٧/ ٤٣٠، \"تقريب التهذيب\" لابن حجر (٤٠٤٤).\n(٤) الثوري، الإمام، الحجة.\n(٥) ثقة.\n(٦) في (ش)، (ف): أشرع، وهو تصحيف، وهو: سعيد بن عمرو بن أشوع الهمداني، وربما نسب إلى جده، الكوفي قاضيها. ثقة، رُمي بالتشيع. توفي في حدود سنة (١٢٠ هـ).\n\"تهذيب الكمال\" للمزي ١١/ ١٥، \"الكاشف\" للذهبي ١/ ٤٤١، \"ميزان الاعتدال\" للذهبي ٢/ ١٢٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٥، \"تقريب التهذيب\" لابن حجر (٢٣٨١).\n(٧) ربيعة بن الأبيض، كوفي، يروي عن علي بن أبي طالب - ﵁ - روى عنه: ابن الأشوع.\nقال العجلي: تابعي، ثقة، وذكره ابن حبَّان في \"الثقات\".\n\"معرفة الثقات\" للعجلي (٤٦٢)، \"الثقات\" لابن حبَّان ٤/ ٢٣٠.\n(٨) صحابي.\n(٩) [٢٥٠] الحكم على الإسناد:\nإسناده رجاله ثقات. عدا شيخ المصنِّف لم يُذكر بجرح أو تعديل. =","vol":"3","page":145},{"text":"وقال أبو الدرداء: الرعد للتسبيح (١)، والبرق للخوف (٢) والطمع، والبرد عقوبة، والصواعق بالخطيئة، والجراد رزق لقوم، وزجر لآخرين، والبحر بمكيال (٣)، والجبال بميزان (٤).\nوقال أبو الجَلْد (٥):\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ١/ ١٥٢ من طريق عبد الرحمن بن مهدي به عن علي قال: البرق مخاريق الملائكة.\nوأخرجه ابن أبي حاتم \"تفسير القرآن العظيم\" ١/ ٦٩ (١٩١) من طريق أبي نعيم عن سفيان به، بلفظ الطبري.\nوذكر أحمد شاكر ١/ ٣٤٢ ومحقق \"تفسير ابن أبي حاتم\" أنهما لم يجدا لربيعة بن الأبيض الراوي عن علي ترجمة، وفاتهما أنَّ العجلي ذكره في \"تاريخ الثقات\" ووثقه كما سبق.\nوذكر الأثر: ابن الجوزي في \"زاد المسير\" ١/ ٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٨٧.\nوأخرج الطبري في \"جامع البيان\" ١/ ١٥٣ نحوه عن علي أيضًا من طريق أخرى.\nوأخرج الطبري نحوه في \"جامع البيان\" ١/ ١٥٣ عن ابن عباس.\nونسبه القرطبي أيضًا في \"الجامع لأحكام القرآن\" ١/ ١٨٧ إلى ابن مسعود.\nوورد مثله عن ابن عباس مرفوعًا ولكن في الرعد وليس البرق، أخرجه أحمد في \"المسند\" ١/ ٢٧٤ (٢٤٨٣)، والترمذي، كتاب التفسير باب ومن سورة الرعد (٣١١٧) -في سياق طويل- وقال: حسن غريب.\n(١) في (ف): التسبيح.\n(٢) في (ف): الخوف.\n(٣) في (ج): لمكيال.\n(٤) لم أقف عليه.\n(٥) أبو الجلد: جيلان -بكسر الجيم- بن فروة الأسدي البصري. قال ابن أبي حاتم: =","vol":"3","page":146},{"text":"الرعد متن (١) الريح، والبرق الماء (٢) يعني: تلألؤ الماء (٣).\nوأصل الرعد من الحركة والصوت، وأصل البرق من البريق والضوء (٤)، والصواعق: المهالك، وهي جمع صاعقة، والصاعقة والصاقعة: الصعقة (٥) المهلكة، ومنه قيل: صَعِقَ الإنسان إذا غُشِيَ عليه، وَصَعِق: إذا مات (٦).\n_________\n= صاحب كتب التوراة ونحوها، روى عنه قتادة وأبو عمران الجوني، ثمَّ روي عن أحمد بن حنبل أنَّه وثقه، ووثقه -كذلك- ابن سعد، وذكره ابن حبَّان في \"الثقات\".\n\"الطبقات الكبرى\" لابن سعد ٧/ ٢٢٢، \"التاريخ الكبير\" للبخاري ١/ ٢/ ٢٥١، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٤٧، \"الثقات\" لابن حبَّان ٤/ ١١٩، \"الكنى\" للدولابي ١/ ١٣٩.\n(١) من (ت).\n(٢) أخرجه -مفرَّقًا- الطبري في \"جامع البيان\" ١/ ١٥٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٦٩ (١٨٨ - ١٨٩).\n(٣) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" (١٩٠) مسندًا عن الشعبي قال: كتب ابن عباس إلى أبي الجلد يسأله عن البرق -وكان عالمًا يقرأ الكتب- فكتب إليه: البرق من تلألؤ الماء.\nوفي إسناده عطاء بن السائب، مختلط.\nوحكى ابن فارس في \"معجم مقاييس اللغة\" ١/ ٢٢٢: أنَّ البرق تلألؤ الماء وذكره عنه ابن الجوزي في \"زاد المسير\" ١/ ٤٤، وأبو حيان في \"البحر المحيط\" ١/ ٢٢٠.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٨٨.\n(٥) في (ش): والصقعة.\n(٦) \"لسان العرب\" لابن منظور ٧/ ٣٤٨ (صعق)، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٣٣٧.","vol":"3","page":147},{"text":"﴿يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ﴾: (مخافة الموت) (١)، وهو نصب على المصدر، وقيل بنزع حرف الصفة (٢).\nوقرأ قتادة: (حذار الموت) (٣).\n﴿وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ﴾ أي: عالِمٌ بهم، يدلُّ عليه قوله -﷿-: ﴿وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا﴾ (٤). وقيل معناه: والله (٥) مُهلكهم وجامعهم في النار، دليله قوله -﷿-: ﴿إِلَّا أَنْ يُحَاطَ بِكُمْ﴾ (٦) أي: تهلكُوا جميعًا (٧).\nوأمال الكسائي وأبو عمرو فقرؤوا (٨) ﴿الْكَافِرِينَ﴾ في حال الخفض والنصب لكسرة الفاء والراء (٩).\n_________\n(١) ساقط من (ف).\n(٢) \"إملاء ما من به الرحمن\" للعكبري ١/ ٢٢، \"الدر المصون\" للسمين الحلبي ١/ ١٧٣.\n(٣) \"المحرر الوجيز\" لابن عطية ١/ ١٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٩٠، \"البحر المحيط\" لأبي حيان ١/ ٢٢٣.\n(٤) الطلاق: ١٢.\n(٥) في (ت): وهو.\n(٦) يوسف: ٦٦.\n(٧) \"جامع البيان\" للطبري ١/ ١٥٨، \"البسيط\" للواحدي ٢/ ٥٨٠، \"معالم التنزيل\" للبغوي ١/ ٧١.\n(٨) من (ف).\n(٩) \"السبعة\" لابن مجاهد (ص ١٤٧)، \"الحجة\" للفارسى ١/ ٣٧٩، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ١٧٣.","vol":"3","page":148},{"text":"<span data-type=\"title\" id=toc-392>٢٠ </span>- قوله -﷿- ﴿يَكَادُ الْبَرْقُ﴾\nأي: يقرُب، يقال: كاد إذا قرب ولم يفعل (١)، والعربُ تقول: كاد يفعل كذا (٢)، بغير (أنْ) فإذا شبّهوه بـ (عسى) قالوا: كاد أن يفعل كذا، والأول أفصح (٣) وأشهر، قال الشاعر:\nقد كاد من طول البلى أن يَمْصَحَا (٤)\n﴿يَخْطَفُ أَبْصَارَهُمْ﴾ أي: يختلسُها ويستلِبُها، ومنه الخُطَّاف (٥)،\n_________\n(١) أخرج ابن جرير في \"جامع البيان\" ١/ ١٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٧٣ (٢٠٥) عن ابن عباس في قوله: ﴿يَكَادُ الْبَرْقُ﴾ قال: يلتمع ﴿يَخْطَفُ أَبْصَارَهُمْ﴾ ولما يخطف. وكل شيء في القرآن (كاد، وأكاد، وكادوا) فإنَّه لا يكون أبدًا.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٧٣، ونسبه لابن جرير، وابن المنذر، وابن أبي حاتم.\n(٢) ساقطة من (ج).\n(٣) في (ش): أصح. وانظر في هذا: \"إملاء ما من به الرحمن\" للعكبري ١/ ٢٢، \"الوسيط\" للواحدي ١/ ٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٩١، \"الدر المصون\" للسمين الحلبي ١/ ١٧٥.\n(٤) البيت لرؤبة بن العجاج. انظر \"لسان العرب\" لابن منظور ١٣/ ١١٩ (مصح)، \"الدر المصون\" للسمين الحلبي ١/ ١٧٦.\nومعنى (يمصح): يذهب وينقطع ويدرس.\n(٥) \"جامع البيان\" للطبري ١/ ١٥٨، \"الوسيط\" للواحدي ١/ ٩٧، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٨٦).\nقال الراغب: والخُطَّاف للطائر الذي كأنه يخطف شيئًا في طيرانه، ولما يُخرج به الدلو، كأنه يختطفه، وجمعه: خطاطيف، وللحديدة التي تدور عليها البكرة.","vol":"3","page":149},{"text":"(وقرأ أُبيّ: (يتخطَّف) (١)، وقرأ ابن أبي إسحاق بنصب الخاء وتشديد الطاء، أي: (يتخَطَّفُ) (٢)، فأدغم (٣)، وقرأ الحسن بكسر الخاء والطاء مع التشديد، أتبع الكسرة الكسرة (٤).\nوقرأ (٥) العامة بالتخفيف، كقوله تعالى: ﴿فَتَخْطَفُهُ الطَّيْرُ﴾ (٦) وقوله: ﴿إِلَّا مَنْ خَطِفَ الْخَطْفَةَ﴾ (٧).\n﴿كُلَّمَا﴾ (كل) حرف (٨) ضُمَّ إلى (ما) الجزاء، فصار أداة للتكرار، وهي منصوبة للظرف (٩)، ومعناها: متى ما (١٠).\n_________\n(١) زيادة من (ج). انظر \"الكشاف\" للزمخشري ١/ ٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٩٢، \"المحرر الوجيز\" لابن عطية ١/ ١٠٣.\n(٢) في (ت): يخطَّف.\n(٣) \"المحتسب\" لابن جنّي ١/ ٥٩، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣)، \"المحرر الوجيز\" لابن عطية ١/ ١٠٣، \"البحر المحيط\" لأبي حيان ١/ ٢٢٨، ونُسبت هذِه القراءة إلى الحسن.\n(٤) \"المحتسب\" لابن جني ١/ ٥٩، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣)، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٨٠، \"الميسَّر\" (ص ٤) وغيرها.\n(٥) في (ج): وقراءة.\n(٦) الحج: ٣١.\n(٧) الصافات: ١٠.\nانظر \"السبعة\" لابن مجاهد (ص ١٤٦)، \"الحجة\" للفارسي ١/ ٣٩٠.\n(٨) بعدها في (ج)، (ف): جملة.\n(٩) في (ج)، (ف)، (ت): بالظرف.\n(١٠) \"إعراب القرآن\" للنحاس ١/ ١٤٦، \"البحر المحيط\" لأبي حيان ١/ ٢٢٩، \"المجيد في إعراب القرآن المجيد\" للصفاقسي (ص ١٠٤) وما بعدها.","vol":"3","page":150},{"text":"﴿أَضَاءَ لَهُمْ مَشَوْا فِيهِ﴾ وفي حرف عبد الله: (مضوا فيه) (١).\n﴿وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا﴾ أي: أقاموا ووقفوا متحيّرين. (وقيل: ﴿كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ﴾ يقول: كلمّا تكلّموا بكلمة الإخلاص أضاء لهم وإذا شكّوا تحيّروا) (٢).\nالقول في معنى الآيتين ونظمهما وحكمهما، وبالله التوفيق:\nقوله -﷿-: ﴿أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ﴾ أي: كأصحاب صيِّبٍ، كقوله تعالى: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٣) شبّههم الله تعالى في كفرهم ونفاقهم وترددهم، وتحيّرِهم بقومٍ كانوا في مفازة، (في ليلة) (٤) مظلمة، فأصابهم مطرٌ فيه ظلمات، من صفتها أنّ الساري لا يمكنه المشي من ظُلمته، فذلك قوله: ﴿وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا﴾ ورعدٌ من صفته أن يَصُمَّ (٥) السامعون (أصابعهم إلى) (٦) آذانهم من الهول والفرق، مخافة الموت والصعق، وذلك قوله: ﴿يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ﴾ وبرقٌ من صفته أن يقرب من أن يخطف\n_________\n(١) \"المحرر الوجيز\" لابن عطية ١/ ١٠٤، \"البحر المحيط\" لأبي حيان ١/ ٢٢٩، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣).\n(٢) ما بين القوسين ساقط في النسخ الأخرى.\nانظر \"جامع البيان\" للطبري ١/ ١٥٩، \"معالم التنزيل\" للبغوي ١/ ٧٠، \"لباب التأويل\" للخازن ١/ ٣٧.\n(٣) يوسف: ٨٢.\n(٤) ساقطة من (ف).\n(٥) في (ف): يصم. بالمهملة.\n(٦) من (ج).","vol":"3","page":151},{"text":"أبصارهم، ويذهب بضوئها ويعميها، من كثرته وشدة توقّده، وذلك قوله -﷿-: ﴿يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ﴾. وهذا (١) مثلٌ ضربه الله -﷿- للقرآن وصُنع (٢) المنافقين والكافرين معه، فالمطر هو القرآن؛ لأنه حياة الجَنان، كما أن المطر حياة الأبدان، فيه ظلمات وهي ما في القرآن من ذكر الكفر والشرك والشك وبيان الفتن والمحن، ورعدٌ وهو ما خوِّفوا به من الوعيد، وذكر النار والزواجر والنواهي، وبرق وهو ما في القرآن من الشفاء والهدى والبيان والنور والوعد وذكر الجنة، فكما أنّ أصحاب الرعد والبرق يجعلون أصابعهم في آذانهم (من الصواعق) (٣) حذر الموت، كذلك المنافقون واليهود والكافرون يسدّون آذانهم عند قراءة القرآن، ولا يُصغون إليه مخافة ميل القلب إلى القرآن، فيؤدي ذلك إلى الإيمان بمحمد (٤)، لأنَّ الإيمان بمحمد - ﷺ - عندهم كفر، والكفر موت (٥).\nوقال قتادة: هذا مثلٌ ضربه الله تعالى للمنافق لجبنه، لا يسمع صوتًا إلا ظن أنَّه قد أتي، ولا يسمع صِياحًا إلا ظنّ أنَّه ميّت، أجبن قوم وأخذلهم للحق، كما قال تعالى في آية أخرى: ﴿يَحْسَبُونَ كُلَّ\n_________\n(١) في (ت): فذلك.\n(٢) في النسخ الأخرى: وصنيع.\n(٣) زيادة من (ت).\n(٤) ساقطة من (ج).\n(٥) \"البسيط\" للواحدي ١/ ٥٧٧، \"معالم التنزيل\" للبغوي ١/ ٧٠ - ٧١، \"لباب التأويل\" للخازن ١/ ٣٧.","vol":"3","page":152},{"text":"صَيْحَةٍ عَلَيْهِمْ هُمُ الْعَدُوُّ﴾ (١) (٢).\nوقوله: ﴿كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا﴾ يعني: المنافقين إذا أظهروا كلمة الإيمان آمنوا وصارت لهم نورًا، فإذا ماتوا عادوا إلى الظُّلمة والوحشة (٣).\nوقال قتادة: (هم المنافقون) (٤) إذا كثُر مالُ (٥) أحدهم وحسُن حالُه وأصاب في الإِسلام رخاءً وعافية ثبت عليه وقال: أنا معكم، وإذا ذهب مالُه وأصابته شدّة (٦) قام متحيّرًا وحقحق (٧) عندها فلم يصبر\n_________\n(١) المنافقين: ٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ١٥٧، وذكره السيوطي في \"الدر المنثور\" ١/ ٧٣، وزاد نسبته إلى عبد بن حميد في سياق طويل.\n(٣) صوِّبت في الهامش من (الخشية) إلى (الوحشة)، وفي النسخ الأخرى: (الخشية).\nانظر \"معالم التنزيل\" للبغوي ١/ ٧١.\n(٤) في النسخ الأخرى: هو المنافق.\n(٥) في النسخ الأخرى: ماله.\n(٦) في (ج): شديدة.\n(٧) أثبت ما بين القوسين من (ج). وفي (س): وخفق. وفي (ت): ونافق.\nوالحقحقة: أرفع السير وأتعبه للظهر. يريد: أنه يسرع إسراعًا في حيرته حتى يهلكه التعب، وذلك أن المنافق لا يصبر على البلوى صبر المؤمن الراضي بما شاء الله وقدر.\nانظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤١٢، \"لسان العرب\" لابن منظور ٣/ ٢٦٢ (حقق)، وحاشية محمود شاكر على \"جامع البيان\" للطبري ١/ ٣٥٠.","vol":"3","page":153},{"text":"على بلاءً ولم يحتسب أجرها (١).\nوتفسيرها (٢) في سورة الحج: ﴿وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ﴾ الآية (٣).\nقال الوالبي عن ابن عباس: هم اليهود لمَا نُصر رسول الله - ﷺ - ببدر، طمِعُوا وقالوا: هذا والله النبي الذي بشّرنا به موسى، لا تُرَدُّ له راية، فلمّا نُكِبَ بأُحُدٍ، ارتدّوا وشكّوا (٤).\n﴿وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ﴾: و(لو) حرف تمن وشك، فيه معنى الجزاء، وجوابه اللام، ومعنى الآية: ولو شاء الله لذهب بأسماعهم الظاهرة وأبصارهم الظاهرة، كما ذهب بأسماعهم وأبصارهم الباطنة، حتى صاروا صُمًّا بُكمًا عُميًا (٥).\n﴿إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ أي: قادر. وكان حمزة يَكسر (٦) (شِاء)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ١٥٨ - ١٥٩، وذكره السيوطي في \"الدر المنثور\" ١/ ٧٢، في سياق واحد مع الأثر السابق، وزاد نسبته إلى عبد بن حميد.\n(٢) في (ج)، (ت): وتفسيره.\n(٣) الحج: ١١.\nانظر \"جامع البيان\" للطبري ١/ ١٥٨، \"معالم التنزيل\" للبغوي ١/ ٧.\n(٤) ذكر نحوه السمرقندي في \"بحر العلوم\" ١/ ٩٨ من طريق علي بن أبي طلحة عن ابن عباس، وسبق أن ذكر المصنف نحوه عن بعض من التابعين.\nوانظر \"معالم التنزيل\" للبغوي ١/ ٦٩.\n(٥) انظر: \"بحر العلوم\" للسمرقندي ١/ ١٠١، \"الوسيط\" للواحدي ٢/ ٥٨٦، \"معالم التنزيل\" للبغوي ١/ ٧١، \"لباب التأويل\" للخازن ١/ ١٠١.\n(٦) في (ت): يميل.","vol":"3","page":154},{"text":"و(جِاء) وأمثالهما لانكسار فاء الفعل، إذا أخبرت عن نفسك قلت: شِئتُ وجئتُ وزدتُ وطِبْتُ ونحوها (١).\n\n<span data-type=\"title\" id=toc-393>٢١ </span>- قوله ﷿: ﴿يَاأَيُّهَا النَّاسُ﴾\nقال ابن عباس: (﴿يَاأَيُّهَا النَّاسُ﴾) (٢) خطاب أهل مكة، و﴿يَاأَيُّهَا الَّذِينَ آمَنُوا﴾ خطاب أهل المدينة (٣)، وهو ها هنا عام (٤).\n﴿اعْبُدُوا﴾ أي: وحدوا وأطيعوا. ﴿رَبَّكُمُ الَّذِي خَلَقَكُمْ﴾ أي: أوجدكم وأنشأكم بعد أن لم تكونوا شيئًا. ﴿وَالَّذِينَ﴾ أي: وخلق\n_________\n(١) انظر \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٨١، \"معجم القراءات القرآنية\" ١/ ١٨٠.\n(٢) ساقطة من (ج)، (ت).\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ٧١، والخازن في \"لباب التأويل\" ١/ ٣٨.\nوورد مثله عن ابن مسعود، وعلقمة، والضحاك، وميمون بن مهران، وعروة، وعكرمة.\nانظر \"الدر المنثور\" للسيوطي ١/ ٧٣ - ٧٤.\n(٤) قال ابن عطية: قد تقدم في أول السورة أنها مدنية، وقد يجيء في المدني ﴿يَاأَيُّهَا النَّاسُ﴾ وأما قوله في ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا﴾ فصحيح. \"المحرَّر الوجيز\" ١/ ١٠٥.\nوذكر أبو حيان أنَّ الضابط في المدني صحيح، وأما المكي فيحمل على الأغلب. \"البحر المحيط\" ١/ ٢٣٣.\nوانظر \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٤٠ وما بعدها.\nوانظر أيضًا: \"بحر العلوم\" للسمرقندي ١/ ١٠١، \"البسيط\" للواحدي ٢/ ٥٨٨، \"لباب التأويل\" للخازن ١/ ٣٨.\nوقد أُثر هذا عن ابن عباس. انظر \"الدر المنثور\" للسيوطي ١/ ٧٤.","vol":"3","page":155},{"text":"الذين. ﴿مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ﴾ أي: لكي تنجوا من السُّخطِ والعذاب.\nقال سيبويه: لعلّ وعسى حرفا ترجٍّ، وهما (١) من الله ﷿ واجب (٢).\n\n<span data-type=\"title\" id=toc-394>٢٢ </span>- ﴿الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا﴾:\nبساطًا ومقاما (٣) ومنامًا.\n﴿وَالسَّمَاءَ بِنَاءً﴾: سقْفًا مرفوعًا محفوظًا. ﴿وَأَنْزَلَ مِنَ السَّمَاءِ﴾: من السحاب. ﴿مَاءً﴾: وهو المطر.\n﴿فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ﴾ أي: من ألوان (٤) الثمرات، وأنواع النبات (٥).\n﴿رِزْقًا﴾: طعامًا. ﴿لَكُمْ﴾: وعلفا لدوابكم.\n﴿فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا﴾ أمثالا وأعدالًا. وقرأ محمَّد بن السُّمَيفع: (ندًّا) على الواحد (٦)، كقول جرير:\n_________\n(١) في (س): وهو، والمثبت من (ج)، (ش)، (ت) وهو الصحيح.\n(٢) \"الكتاب\" لسيبويه ٢/ ١٤٨، ٤/ ٢٣٣، \"الدر المنثور\" للسيوطي ١/ ٧٤.\n(٣) من (ت).\n(٤) في (ف): أنواع.\n(٥) في (ت): النباتات.\n(٦) في (ت): الجمع، وهو خطأ ظاهر.\nانظر \"الكشاف\" للزمخشري ١/ ١٠١، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٩٨.","vol":"3","page":156},{"text":"(أتَيْمًا تجعلون إلى نِدًّا) (١). . . وما تيمٌ لِذِي حسَبٍ نديدُ\nوتَيْم قبيلة.\n﴿وَأَنْتُمْ تَعْلَمُونَ﴾ أنه واحد وأنه خالق (٢) (هذِه الأشياء) (٣).\nقال ابن مسعود في قوله سبحانه: ﴿فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا﴾. قال: أكفاءً من الرجال يُطيعُونهم في معصيَة الله (٤).\nوقال عكرمة: هو قول الرجل: لولا كلبُنا لدخَلَ اللِّصُّ الدارَ (٥) (٦).\n_________\n(١) في (ف): أتيمًا تجعلون الشرَّ ندًّا، وكُتب في هامش (س): وفي نسخة: أتيمًا تجعلون له نديدًا.\nوانظر البيت في \"ديوان جرير\" (ص ١٢٩)، وفيه: (أتيم) بالرفع، \"معاني القرآن\" للزجاج ١/ ٩٩، \"البسيط\" للواحدي ٢/ ٦٠٢، \"الوسيط\" للواحدي ١/ ٩٩، \"الكشاف\" للزمخشري ١/ ١٠١، وغيرها.\n(٢) في (ت): خلق.\n(٣) في (ت): الأشياء كلها.\n(٤) أخرجه الطبري في \"جامع البيان\" ١/ ١٦٣ بسنده عن ابن عباس، وابن مسعود، وعن ناس من أصحاب النبي - ﷺ - وذكره الواحدي في \"البسيط\" ٢/ ٦٠٢، والسيوطي في \"الدر المنثور\" ١/ ٧٦، والشوكاني في \"فتح القدير\" ١/ ٥١.\n(٥) في (ج): دارنا.\n(٦) أخرجه الطبري في \"جامع البيان\" ١/ ١٦٣ من طريق أبي عاصم النبيل، عن شبيب ابن بشر، عن عكرمة.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٨١ (٢٣٠) من الطريق السابق نفسه، عن ابن عباس في قوله تعالى: ﴿فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا﴾ قال: الأنداد هو الشرك، أخفى من دبيب النمل على صفاة سوداء، في ظلمة الليل، =","vol":"3","page":157},{"text":"<span data-type=\"title\" id=toc-395>٢٣ </span>- قوله ﷿: ﴿وَإِنْ كُنْتُمْ فِي رَيْبٍ﴾ الآية\nنزَلتْ في الكفار، وذلك أنهم قالوا لما سمعوا القرآن: ما يُشبه هذا كلامَ الله، وإنّا لفي شكّ منه (١)، فأنزل الله تعالى: ﴿وَإِنْ كُنْتُمْ﴾ يا معشر الكفار، لفظ (٢) جزاء وشرط، ومعناه (إذ)، لأن الله تعالى علم أنّهم شاكُّون، كقوله تعالى: ﴿وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ (٣) وقوله تعالى: ﴿وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ (٤)، وقوله تعالى: ﴿لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ﴾ (٥) أي (٦): إذ شاء الله (٧).\nقال الأعشى:\n_________\n= وهو أن يقول: والله وحياتك يا فلانة وحياتي، ويقول: لولا كلبه هذا لأتانا اللصوص، ولولا البط في الدار لأتى اللصوص، وقول الرجل لصاحبه: ما شاء الله وشئت، وقول الرجل: لولا الله وفلان. لا تجعل فيها فلان، فإنَّ هذا كله به شرك. وإسناده حسن. وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٠٩، والشوكاني في \"فتح القدير\" ١/ ٥٢.\nوانظر \"تيسير العزيز الحميد شرح كتاب التوحيد\" لسليمان بن عبد الله (ص ٥٨٦).\n(١) انظر \"بحر العلوم\" للسمرقندي ١/ ١٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٩٩.\n(٢) في (ج)، (ش): لفظه، وفي (ت): لفظة (إنْ) جزاء.\n(٣) آل عمران: ١٣٩.\n(٤) البقرة: ٢٧٨.\n(٥) الفتح: ٢٧.\n(٦) ساقطة من (ت).\n(٧) انظر \"البسيط\" للواحدي ٢/ ٦٠٤، \"الوسيط\" للواحدي ١/ ١٠٠، \"المجيد في إعراب القرآن المجيد\" للصفاقسي (ص ١٥٤).","vol":"3","page":158},{"text":"وَسَمِعْتَ حَلْفَتَها التي حلفتْ. . . إنْ كان سمعُكَ غيرَ ذِي وَقرِ (١)\n﴿فِي رَيْبٍ﴾ في شك وتُهمة. ﴿مِمَّا نَزَّلْنَا عَلَى عَبْدِنَا﴾ محمَّد - ﷺ -، يعني: القرآن. ﴿فَأْتُوا﴾ فجيئوا أنتم، أمر تعجيز؛ لأنَّ الله تعالى عَلِم عجزهم عنه (٢).\n﴿بِسُورَةٍ﴾: أصلُها في قول بعضهم من (أسأرت) أي (٣): أفضلْتُ فحذف (٤) الهمزة (٥) كأنها قطعة من القرآن.\nوقيل: هي الدرجة الرفيعة، وأصلها من سورة (٦) البناء، أي: منزلة\n_________\n(١) ورد البيت في \"البسيط\" للواحدي ٢/ ٦٠٥، \"الوسيط\" للواحدي ١/ ١٠١ منسوبًا للأعشى. وليس هو في \"ديوانه\" إن كان المراد به الأعشى الكبير (ميمون بن قيس) ويُحتمل أنَّ المراد به أعشى باهلة: عامر بن الحارث الباهلي، شاعر جاهلي، أشهر شعره رائية له في رثاء أخيه لأمِّه (المنتشر بن وهب). كما في \"الأعلام\" للزركلي ٤/ ١٦.\nونسب ابن منظور البيت إلى المسيّب بن علس قال: ويُروى للأعشى \"لسان العرب\" ١٠/ ١٧٤ (فتر).\nوأورده ابن الأنباري في \"الإنصاف\" ٢/ ٦٣٣ ولم ينسبه.\nوالوقر: ثقل السمع.\nوالشاهد فيه: ورد (إنْ) بمعنى (إذ).\n(٢) انظر \"معالم التنزيل\" للبغوي ١/ ٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٠٠، \"لباب التأويل\" للخازن ١/ ٣٩.\n(٣) في (ف): إذا.\n(٤) في (ش)، (ت): فحُذفت.\n(٥) في (ج): الهمز.\n(٦) في (ت): سور.","vol":"3","page":159},{"text":"بعد منزلة (١)، قال النابغة:\n(ألم تر) (٢) أنَّ الله أعطاك سُورَةً. . . ترى كلَّ مَلْكٍ دونها يتذبذبُ (٣)\n﴿مِنْ مِثْلِهِ﴾ أي: من (٤) مثل القرآن، و(من) صلة، كقوله تعالى: ﴿قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ﴾ (٥) ﴿وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ﴾ (٦).\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ٣، \"معالم التنزيل\" للبغوي ١/ ٧٢، \"تهذيب اللغة\" للأزهري ١٣/ ٥٠ سار، \"زاد المسير\" لابن الجوزي ١/ ٥٠، \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٥)، \"الكشاف\" للزمخشري ١/ ١٠٣، \"البحر المحيط\" لأبي حيان ١/ ٢٤٢، \"الدر المصون\" للسمين الحلبي ١/ ٢٠٠ - ٢٠١، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٤٣٤)، \"الإتقان\" للسيوطي ٢/ ٣٤٦.\n(٢) ما بين القوسين من (ج)، وفي (س): فذلك، وفي البقية: وذلك، والمثبت هو الموافق لما في \"ديوان النابغة\" وغيره.\n(٣) \"ديوان النابغة\" (ص ١٨)، \"مجاز القرآن\" لأبي عبيدة ١/ ٤، \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٤)، \"جامع البيان\" للطبري ١/ ٤٦، \"تهذيب اللغة\" للأزهري ١٣/ ٤٩ (سار)، \"البسيط\" للواحدي ٢/ ٦٠٦، \"الوسيط\" للواحدي ١/ ١٠١، \"لسان العرب\" لابن منظور ٦/ ٤٢٧.\nوهو من قصيدة يعتذر فيها النابغة إلى النعمان بن المنذر ويمدحه. والسورة: الرفعة والشرف والمنزلة. يتذبذب: يضطرب ويتعلق. يقول: إنَّ منازل الملوك دون منزلتك فكأنهم متعلقون دونَك.\nوالشاهد قوله: سورة: حيث وردت بمعنى المنزلة الرفيعة.\n(٤) ساقطة من (ج)، (ف).\n(٥) النور: ٣٠.\n(٦) النور: ٣١. انظر \"لبسيط\" للواحدي ٢/ ٦١١، \"معالم التنزيل\" للبغوي ١/ ٧٢، \"إملاء ما من به الرحمن\" ١/ ٢٤، \"الدر المصون\" للسمين الحلبي ١/ ١٩٨. وبعضهم يسمِّي (من) زائدة.","vol":"3","page":160},{"text":"وقال النابغة (١):\nولا (٢) أرى فاعلًا في (٣) الناسِ يُشبهه. . . وما (٤) أحاشي من الأقوام من أحدٍ (٥)\nأي: أحدًا. ويُحتمل على هذا القول أن تكون (من) لبيان الجنس (٦).\nوقيل: الهاء في قوله: ﴿مِنْ مِثْلِهِ﴾ (٧) راجعة (٨) إلى محمَّد - ﷺ -، ومعناه: فأتوا بسورة من رجُلٍ أمّي لا يُحسِن الخطّ والكتابة (٩).\nوقيل: من كتابٍ مِثله، يعني: التوراة والإنجيل، فإنها تصدّق ما فيه، وعلى هذين القولين تكون من للتبعيض (١٠).\n_________\n(١) في (ش)، (ف): قال النابغة أيضًا.\n(٢) في (ف): وما.\n(٣) في (ت): من.\n(٤) في (ش): (ف): ولا.\n(٥) \"ديوان النابغة\" (ص ٣٣) من قصيدة يمدح بها النعمان بن المنذر ويعتذر إليه.\nومعنى أحاشي: أستثني. وانظر \"خزانة الأدب\" للبغدادي ٣/ ٤٠٣.\n(٦) انظر \"البسيط\" للواحدي ٢/ ٦١١، \"المحرر الوجيز\" لابن عطية ١/ ١٠٦.\n(٧) في النسخ الأخرى: مثله.\n(٨) في (ش): راجعًا.\n(٩) \"معاني القرآن\" للزجاج ١/ ١٠٠، \"البسيط\" للواحدي ٢/ ٦١٥، \"معالم التنزيل\" للبغوي ١/ ٧٢، \"زاد المسير\" لابن الجوزي ١/ ٥٠.\n(١٠) انظر \"بحر العلوم\" للسمرقندي ١/ ١٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٠٠. والقول الأول، وهو أن الهاء في ﴿مِثْلِهِ﴾ تعود على القرآن، هو قول جمهور المفسرين، وأكثر المحققين. =","vol":"3","page":161},{"text":"﴿وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ اللَّهِ﴾ يعني: واستعينوا بآلهتكم (١) التي تعبدونها من دون الله (٢). وقال مجاهد والقرظي: ناسًا يشهدون لكم (٣).\nوإنما ذكر الاستعانة بلفظ الدعاء على عادة العرب في دعائهم القبائل إلى الحرب والشدائد (٤). قال الشاعر:\nفلمّا التقتْ فُرسانُنُا ورجالهُم. . . دعوا يا لبَكْرٍ واعتَزَينَا لِعامر (٥)\n_________\n= انظر \"جامع البيان\" للطبري ١/ ١٦٦، \"تفسير القرآن العظيم\" لابن كثير ١/ ٣١٤، \"لباب التأويل\" للخازن ١/ ٣٩.\n(١) في (ت): آلهتكم.\n(٢) \"معاني القرآن\" للفراء ١/ ١٩، \"بحر العلوم\" للسمرقندي ١/ ١٠٢، \"معالم التنزيل\" للبغوي ١/ ٧٢، \"لباب التأويل\" للخازن ١/ ٣٩.\n(٣) من (ج)، (ت). وذكره عن مجاهد ومحمد بن كعب القرظي الواحدي في \"البسيط\" ٢/ ٦١٨ ونصُّه: أي: ناسًا يشهدون لكم على صدق ما قلتم وما تأتون به من معارضة القرآن. وذكره غير منسوب البغوي ١/ ٧٢، \"لباب التأويل\" للخازن ١/ ٣٩.\nوالرواية عن مجاهد أخرجه الطبري ١/ ١٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٨٥ (٢٤٣) من عدة طرق عن مجاهد.\nوهو في \"تفسير مجاهد\" (ص ٧١).\nوذكره ابن الجوزي في \"زاد المسير\" ١/ ٥١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٣١٣، والشوكاني في \"فتح القدير\" ١/ ٥٣.\nوورد مثله عن ابن عباس في \"الدر المنثور\" للسيوطي ١/ ٧٧.\n(٤) \"البسيط\" للواحدي ٢/ ٦١٦.\n(٥) البيت للراعي النميري. ذُكر في \"جامع البيان\" للطبري ١/ ١٦٧، \"زاد المسير\" لابن الجوزي ١/ ٥٠، \"لسان العرب\" لابن منظور ٩/ ١٩٦ (عزا). وفيها دعوا: يا =","vol":"3","page":162},{"text":"وقوله: ﴿إِنْ كُنْتُمْ صَادِقِينَ﴾ أن محمدًا يقوله من تلقاء نفسه (١)، فلمّا تحداهم عجزوا، فأنزل الله تعالى:\n\n<span data-type=\"title\" id=toc-396>٢٤ </span>- ﴿فَإِنْ لَمْ تَفْعَلُوا﴾\n(أي: فإن لم تجيئوا بمثل القرآن ﴿وَلَنْ تَفْعَلُوا﴾ ولن تقدروا على ذلك. وقيل) (٢) تطيقوا فيما مضى ﴿وَلَنْ تَفْعَلُوا﴾ فيما بقي ﴿فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا﴾ أي: حطبها وعلفها ﴿النَّاسُ﴾. وقرأ الحسن ومجاهد وطلحة (وقودها) -بضم الواو (٣) - حيث (٤) كان، وهو رديء؛ لأن الوُقود -بالضم- المصدر، وهو الالتهاب، والوَقود -بالفتح- الاسم، وهو ما توقد به النار، كالطَّهور والبَرُود ونحوهما، ومثله: الوَضوء والوُضوء (٥).\n_________\n= لكعب. وهو الشاهد، أي استنصروهم واستغاثوا يا لفلان. .، والاسم: العزاء والعزوة، وهي دعوى المستغيث.\nوالبيت في \"ديوان الراعي\" (ص ١٣٤) هكذا:\nفلمَّا لحِقْنا والجِيادُ عشيَّةً. . . دعوا يا لكَلْبٍ واعتزينا لعامر\n(١) \"بحر العلوم\" للسمرقندي ١/ ١٠٢، \"معالم التنزيل\" للبغوي ١/ ٧٢، \"لباب التأويل\" للخازن ١/ ٣٩.\n(٢) ما بين القوسين زيادة من (ج)، (ت).\nوانظر في هذا \"البسيط\" للواحدي ٢/ ٦٢٦، \"معالم التنزيل\" للبغوي ١/ ٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٠١، \"لباب التأويل\" للخازن ١/ ٣٩.\n(٣) \"المحتسب\" لابن جنّي ١/ ٦٣، \"المحرر الوجيز\" لابن عطية ١/ ٢٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٠٣.\n(٤) في (ف): وحيث.\n(٥) \"معاني القرآن\" للزجاج ١/ ١٠١، \"جامع البيان\" للطبري ١/ ١٦٨، \"المحتسب\" =","vol":"3","page":163},{"text":"وقرأ عبيد بن عمير (١): (وقيدها الناس والحجارة) (٢).\nواختلفوا فيها:\nفقال ابن عباس وأكثر المفسرين: يعني حجارة الكبريت؛ ليكون أشد لحرها (٣).\nوقال بعض أهل المعاني: أراد الأصنام؛ لأن أكثر أصنامهم كانت منحوتة من الحجر، دليله ونظيره (٤) قوله تعالى: ﴿إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ (٩٨)﴾ (٥).\n_________\n= لابن جنِّي ١/ ٦٣، \"البسيط\" للواحدي ٢/ ٦٢٩، \"زاد المسير\" لابن الجوزي ١/ ٥١، \"الدر المصون\" للسمين الحلبي ١/ ٢٠٥.\n(١) عبيد بن عمير بن قتادة أبو عاصم الليثي المكي، الواعظ المفسِّر، القاص، ولد في حياة رسول الله - ﷺ -، وردت عنه الرواية في حروف القرآن، روى عن: عمر بن الخطاب وأبي بن كعب، وروى عنه: مجاهد وعطاء وعمرو بن دينار. وكان من ثقات التابعين وأئمتهم بمكة. توفي سنة (٧٤ هـ).\n\"سير أعلام النبلاء\" للذهبي ٤/ ١٥٦، \"غاية النهاية\" لابن الجزري ١/ ٤٩٦.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٠٣، \"البحر المحيط\" لأبي حيان ١/ ٢٤٩.\n(٣) أخرجه الطبري في \"جامع البيان\"، وابن أبي حاتم في \"تفسير القرآن العظيم\" وغيرهما مسندًا عن ابن عباس، وابن مسعود، وعن ناس من أصحاب النبي - ﷺ - وعن مجاهد، وابن جريج، والسدي.\n\"جامع البيان\" للطبري ١/ ١٦٨، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٨٥ (٢٤٥ - ٢٤٧)، \"تفسير القرآن العظيم\" لابن كثير ١/ ٣١٧، \"الدر المنثور\" للسيوطي ١/ ٧٨.\n(٤) زيادة من (ج)، (ش).\n(٥) المؤمنون: ٩٨. انظر \"معالم التنزيل\" للبغوي ١/ ٧٣، \"الجامع\" للقرطبي ١/ ٢٠٢، \"البحر المحيط\" لأبي حيان ١/ ٢٥٠، \"لباب التأويل\" للخازن ١/ ٤٠.","vol":"3","page":164},{"text":"وقيل: هي (١) أنَّ (٢) أهل النار إذا عيل صبرهم بكوا وشكوا، فتنشأ (٣) سحابة سوداء مظلمة، فيرجون الفرج ويرفعون رؤوسهم إليها، فتمطرهم حجارة عظامًا كحجارة الرحا، فتزداد النار اتقادًا والتهابًا، كنار الدنيا إذا زيد حطبها زاد لهبها (٤).\nوقيل: ذكر الحجارة -ها هنا (٥) - تعظيمًا (٦) لأمر النار؛ لأنهما لا تأكل الحجارة إلا إذا كانت فظيعةً هائلة (٧).\nوقوله: ﴿أُعِدَّتْ﴾: خُلقت وهُيئت. ﴿لِلْكَافِرِينَ﴾.\nوفي هذِه الآية دليل على أن النار مخلوقة؛ لأن المُعَد لا يكون إلا مخلوقا (٨) موجودًا (٩).\n_________\n(١) ساقطة من (ش).\n(٢) في (ت): لأنَّ.\n(٣) في (ش): فينشئ الله، وفي (ت): فينتشر.\n(٤) \"البحر المحيط\" لأبي حيان ١/ ٢٥٠.\n(٥) ساقطة من (ج).\n(٦) في (هـ): تعظيمٌ.\n(٧) ذكره الواحدي في \"البسيط\" ٢/ ٦٣٠.\n(٨) من (ش).\n(٩) قال الطحاوي ﵀: والجنة والنار مخلوقتان، لا تفنيان أبدًا ولا تبيدان، فإنَّ الله تعالى خلق الجنة والنار قبل الخلق، وخلق لهما أهلًا، فمن شاء منهم إلى الجنة فضلًا منه، ومن شاء منهم إلى النار عدلًا منه. . قال ابن أبي العز: اتفق أهل السنة على أنَّ الجنة والنار مخلوقتان موجودتان الآن، ولم يزل أهل السنة على ذلك، حتى نبغت نابغة من المعتزلة والقدرية، فأنكرت ذلك. =","vol":"3","page":165},{"text":"<span data-type=\"title\" id=toc-397>٢٥ </span>- قوله ﷿: ﴿وَبَشِّرِ﴾\nأي: وأخبر ﴿الَّذِينَ آمَنُوا﴾.\nوالتبشير: إيراد الخبر السار على سامع يُسَر (١) وَيستَبشَرُ به، وأصله من البَشَرَة؛ لأن الإنسان إذا فرح بأن ذلك في (٢) وجهه وبشرته، ثم كثر حتى وُضِع موضع الخبر فيما ساء وسرَّ. قال الله ﷿: ﴿فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ﴾ (٣).\nوقوله: ﴿وَعَمِلُوا الصَّالِحَاتِ﴾ أي: الخصال والفَعَلات الصالحات (٤)، نعت لاسم مؤنث محذوف. قال عثمان بن عفان - ﵁ -\n_________\n= \"شرح العقيدة الطحاوية\" (ص ٦١٤ - ٦١٥).\nوقال أبو المظفَّر السمعاني: ﴿أُعِدَّتْ لِلْكَافِرِينَ﴾ أي: هيئت للكافرين، وهذا دليل على أن النار مخلوقة، لا كما قال أهل البدعة، ودليل على أنها مخلوقة للكافرين، وإنْ دخلها بعض المؤمنين تأديبًا وتعريكًا.\n\"تفسير القرآن\" للسمعاني ١/ ٤٢٤. وانظر \"المحرر الوجيز\" لابن عطية ١/ ١٠٨.\nقال الواحدي: وإنّما لم يقل أعدت لكم. وإن كان المخاطبون كفارًا؛ لأنه علم أن فيهم من يؤمن. \"البسيط\" ٢/ ٦٣١.\n(١) في (ج): يُسَرُّ به، وفي (ف): ليُسَر.\n(٢) في (ت): على.\n(٣) جزء من الآية (٢١) من سورة آل عمران، والآية (٣٤) من التوبة، والآية (٢٤) من الانشقاق.\nانظر \"البسيط\" للواحدي ٢/ ٦٣٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٠٤، \"البحر المحيط\" لأبي حيان ١/ ٢٥١، \"الدر المصون\" للسمين الحلبي ١/ ٢٠٩، \"عمدة الحفاظ\" للسمين الحلبي ١/ ١٩٣.\n(٤) في (ف): الحسنات.","vol":"3","page":166},{"text":"في قوله تعالى: ﴿وَعَمِلُوا الصَّالِحَاتِ﴾ قال (١): أخلصوا الأعمال (٢) يدل عليه قوله تعالى: ﴿فَلْيَعْمَلْ عَمَلًا صَالِحًا﴾ (٣) أي: خالصًا؛ لأن المنافق والمرائي لا يكون عمله صالحًا (٤). وقال علي بن أبي طالب - ﵁ -: أقاموا الصلوات المفروضات. (٥) دليله قوله ﷿: ﴿وَأَقَامُوا الصَّلَاةَ إِنَّا لَا نُضِيعُ أَجْرَ الْمُصْلِحِينَ﴾ (٦).\nوقال ابن عباس - ﵁ -: ﴿وَعَمِلُوا الصَّالِحَاتِ﴾ أي: عملوا (٧) الطاعات فيما بينهم وبين ربهم (٨). وقال معاذ بن جبل: العمل الصالح الذي يكون فيه أربعة أشياء؛ العلم، والنية، والصبر (٩)، والإخلاص (١٠).\nوقال سهل بن عبد الله: لزموا السنة لأن (١١) عمل المبتدع لا يكون\n_________\n(١) في (ج): معناه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ٧٣، وابن الجوزي في \"زاد المسير\" ١/ ٥٢، وأبو حيان في \"البحر المحيط\" ١/ ٢٥٤، والخازن في \"لباب التأويل\" ١/ ٤٠.\n(٣) الكهف ١١٠.\n(٤) في (ش): خالصًا.\n(٥) \"زاد المسير\" لابن الجوزي ١/ ٥٢، \"البحر المحيط\" لأبي حيان ١/ ٢٥٤.\n(٦) الأعراف: ١٧٠.\n(٧) من (ج).\n(٨) ذكره الواحدي في \"البسيط\" ٢/ ٦٣٣، وفي \"الوسيط\" ١/ ١٠٣، والسمرقندي في \"بحر العلوم\" ١/ ١٠٣ دون نسبة.\n(٩) في (ف): الصدق.\n(١٠) ذكره البغوي في \"معالم التنزيل\" ١/ ٧٣، \"لباب التأويل\" للخازن ١/ ٤٠، وأبو حيان في \"البحر المحيط\" ١/ ٢٥٤.\n(١١) (في (ت): فإنَّ.","vol":"3","page":167},{"text":"صالحًا (١).\nوقيل: أدوا الأمانة (٢). يدل عليه قوله ﷿: ﴿وَكَانَ أَبُوهُمَا صَالِحًا﴾ (٣) أي: أمينا. وقيل: تابوا. دليله (٤) قوله ﷿: ﴿وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ﴾ (٥) أي تائبين.\nوقوله: ﴿أنَّ لَهُمْ﴾: محل (أنَّ) نصب بنزع حرف الصفة. أي: بأنَّ لهم (٦).\n﴿جَنَّاتٍ﴾: في محل نصب (٧)، وكُسِر (٨)، لأنه (جمع تأنيث) (٩)، وهو جمع الجنَّة، وهي البستان، سُمِّيت جنة لاجتنانها بالأشجار (١٠).\n﴿تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ﴾ أي: من تحت شجرها، ومساكنها، وقيل: بأمرهم كقوله (١١):\n_________\n(١) في (ج)، (ف): خالصًا، وذُكر في هامش (ج) أنه في نسخة أخرى صالحًا.\nوانظر \"البحر المحيط\" لأبي حيان ١/ ٢٥٤.\n(٢) \"البحر المحيط\" لأبي حيان ١/ ٢٥٤.\n(٣) الكهف: ٨٢.\n(٤) في (ت): بدليل.\n(٥) يوسف: ٩.\n(٦) \"إملاء ما من به الرحمن\" للعكبري ١/ ٢٥.\n(٧) في (ج)، (ف)، (ت): النصب.\n(٨) في بقية النسخ: فخُفِض.\n(٩) في (ج)، (ش)، (ف): جمع تاء التأنيث.\n(١٠) \"معالم التنزيل\" للبغوي ١/ ٧٣، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٠٤)، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٣٤٨.\n(١١) في (ت): يقول الله تعالى.","vol":"3","page":168},{"text":"﴿وَهَذِهِ الْأَنْهَارُ تَجْرِي مِنْ تَحْتِي﴾ (١) أي: بأمري.\nوالأنهار: جمع نَهَر، سمي نَهَرًَا لسعته وضيائه، ومنه النهار، وأنشد أبو عبيدة لقيس بن الخطيم:\nمَلَكْتُ بها كفّي فأنْهَرْتُ فَتْقَهَا. . . يَرى قائمٌ مِن دونها ما وراءها (٢)\nأي: وسَّعتُها، يصف طعنةً.\nوأراد با لأنهار المياه، على قرب الجوار؛ لأن النهر لا يجري. وقد جاء في الحديث: أنهار الجنة تجري في غير أُخدود (٣) (٤).\n_________\n(١) الزخرف: ٥١. انظر \"معالم التنزيل\" للبغوي ١/ ٧٣، \"البحر المحيط\" لأبي حيان ١/ ٢٥٥. قال أبو حيان: وهذا المعنى لا يناسب إلا لو كانت التلاوة: (أنَّ لهم جنات تجري من تحتهم) فيكون نظير من تحتي إذا جعل على حذف مضاف، أي: من تحت أهلها، استقام المعنى الذي ذكر أنه لا يناسب، إذ ليس المعنى بأمر الجنات واختيارها.\n(٢) \"ديوان قيس\" (ص ٣)، \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٧٤)، \"المحرر الوجيز\" لابن عطية ١/ ١٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٠٥، \"البحر المحيط\" لأبي حيان ١/ ١٣٥، \"الدر المصون\" للسمين الحلبي ١/ ٤٧، ٢١٣.\n(٣) الأخدود: الشق في الأرض، وجمعه: الأخاديد. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٣.\n(٤) أخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٦٢ (٣٤٩٥٤) كتاب الجنة، ما ذكر في الجنة وما فيها مما أعد لأهلها، وهناد بن السري في \"الزهد\" (٩٥، ١٠٣)، والمروزي في \"زوائد الزهد\" (١٤٨٩)، وابن صاعد في \"زوائد الزهد\" أيضًا (١٤٩٠)، وابن جرير في \"جامع البيان\" ١/ ١٧٠، وأبو نعيم في \"صفة الجنة\" (٣١٥)، والبيهقي في \"البعث والنشور\" (٢٩٢) من طرق عن عمرو بن مرة، عن =","vol":"3","page":169},{"text":"قوله ﷿ ﴿كُلَّمَا﴾ أي: متى ما. ﴿رُزِقُوا﴾ أي: أطعموا.\n_________\n= أبي عبيدة، عن مسروق قال: أنهار الجنة تجري في غير أخدود، وثمرها كالقلال، كما أخذت ثمرة عادت مكانها أخرى، والعنقود اثنا عشر ذارعًا. وسنده صحيح.\nوقد ورد نحوه عن أنس، وابن عباس:\nأ - أما حديث أنس: فأخرجه أبو نعيم في \"صفة الجنة\" (٣١٦) من طريق يزيد بن هارون، عن سعيد بن إياس الجريري، عن معاوية بن قرة، عن أنس بن مالك - ﵁ - قال: لعلكم تظنون أن لأنهار الجنة خدودًا في الأرض، لا والله، إنها لسائحة على وجه الأرض، حافتاها خيام اللؤلؤ، وطينها المسك الأذفر. قلت: يا أنس ما الأذفر؟ قال: الذي لا خلط له.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٦/ ٢٢٢ (٨٣٧٢) من نفس الطريق السابق مرفوعا. وهذا الإسناد ضعيف؛ لأن الجريري كان قد اختلط، ويزيد بن هارون روى عنه بعد الاختلاط. كما في \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ١٨٩) حاشية التحقيق. وذكره المنذري في \"الترغيب والترهيب\" ٤/ ٥١٨ وقال: والموقوف أشبه بالصواب.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٨٢ ونسبه إلى ابن مردويه، وأبي نعيم والضياء المقدسي كلاهما في \"صفة الجنة\".\nب - وأما قول ابن عباس: فأخرجه أبو نعيم في \"صفة الجنة\" (٣١٧) من طريق: زميل بن سماك، عن أبيه قال: قلت لابن عباس: فما أنهارها أو في خد؟ قال: لا، ولكنها تجري على الأرض مستكفة لا يستفيض ماؤها ها هنا ولا ها هنا. قال الله تعالى لها: كوني فكانت.\nوأخرجه ابن أبي الدنيا بإسناد حسن كما قال المنذري في \"الترغيب والترهيب\" ٤/ ٥١٨.\nوفي إسناده زميل بن سماك؛ ذكره ابن أبي حاتم في \"الجرح والتعديل\" ٣/ ٦٢٠ ولم يذكر فيه جرحًا ولا تعديلًا.","vol":"3","page":170},{"text":"﴿مِنْهَا﴾ أي: من الجنة. ﴿مِنْ ثَمَرَةٍ﴾ وأي: ثمرة، و(ش): صلة (١). ﴿رِزْقًا﴾ أي: طعاما. ﴿قَالُوا هَذَا الَّذِي رُزِقْنَا﴾ - (أي: أُطعمنا) (٢). ﴿مِنْ قَبْلُ﴾: لتشابهها (٣)، ﴿قَبْلُ﴾: رُفع على الغاية (٤)، قال الله ﷿ ﴿لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ﴾ (٥).\n﴿وَأُتُوا﴾: جيئوا. ﴿بِهِ﴾ أي: بالرزق، وقرأها هارون بن موسى: (وأَتَوا) بفتح الألف والتاء (٦)، أراد: أتاهم الخدم به.\n﴿مُتَشَابِهًا﴾: اختلفوا في معناه.\nفقال ابن عباس ومجاهد والسدي والربيع (٧): متشابهًا في الألوان، مختلفًا في الطعوم (٨).\n_________\n(١) انظر \"البسيط\" للواحدي ٢/ ٦٣٥.\n(٢) ساقطة من (ف).\n(٣) في (ف)، (ت): لتشابههما.\n(٤) \"معاني القرآن\" للزجاج ٤/ ١٧٦.\n(٥) الروم: ٤.\n(٦) من (ت).\n\"مختصر في شواذ القرآن\" لابن خالويه (ص ٣)، \"المحرر الوجيز\" لابن عطية ١/ ١٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٠٦، \"البحر المحيط\" لأبي حيان ١/ ٢٥٨.\n(٧) من (ج) هو ابن أنس.\n(٨) أخرجه ابن جرير -بسنده- من طريق السدِّي، عن أبي مالك، وعن أبي صالح، عن ابن عباس، وعن مُرَّة عن ابن مسعود، وعن ناس من أصحاب النبي - ﷺ -.\nوأخرجه من طريق ابن أبي نجيح عن مجاهد.\n\"جامع البيان\" للطبري ١/ ١٧٣. =","vol":"3","page":171},{"text":"وقال الحسن وقتادة: متشابهًا في الفضل، خيارًا كله؛ لأن ثمار الجنة لا يُنفى منها شيء، (وثمار الدنيا يُتقى ويُسترذل) (١) منها (٢).\nوقال محمَّد بن كعب وعلى بن زيد: يعني يشبه (٣) ثمار (٤) الدنيا، غير أنها أطيب (٥).\n_________\n= وذكر هذا القول عن المذكورين وغيرهم: ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٩٠، والواحدي في \"الوسيط\" ١/ ١٠٥، وفي \"البسيط\" ٢/ ٦٣٨، والبغوي في \"معالم التنزيل\" ١/ ٧٣، وابن الجوزي في \"زاد المسير\" ١/ ٣٥، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٢٢، والسيوطي في \"الدر المنثور\" ١/ ٨٣، والشوكاني في \"فتح القدير\" ١/ ٥٥.\n(١) في (ج): لأن ثمار الدنيا ينفى ويرذل منها، وإنَّ ثمار الجنة لا يُرذل منها.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ١٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٩٠ (٢٦٤) من طريقين عن قتادة.\nوأخرجه الطبري في \"جامع البيان\" ١/ ١٧٣ من طرق عن الحسن.\nوجاء مثله أيضًا عن ابن جريج في \"جامع البيان\" للطبري ١/ ١٧٣، \"معالم التنزيل\" للبغوي ١/ ٧٣ - ٧٤، \"البسيط\" للواحدي ٢/ ٦٣٨، \"زاد المسير\" لابن الجوزي ١/ ٥٣، \"الدر المنثور\" للسيوطي ١/ ٨٣.\n(٣) في (ف)، (ت): شبه.\n(٤) في (ج): ثمر.\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ٧٤ عن محمَّد بن كعب، وابن الجوزي في \"زاد المسير\" ١/ ٥٣ عن قتادة وابن زيد.\nوأخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٤١ عن معمر، عن قتادة ﴿وَأُتُوا بِهِ مُتَشَابِهًا﴾ قال: يشبه ثمر الدنيا، غير أنَّ ثمر الجنة أطيب. ومن طريق عبد الرزاق أخرجه الطبري في \"جامع البيان\" ١/ ١٧٤. وأخرج الطبري مثله أيضًا عن عكرمة.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٨٢.","vol":"3","page":172},{"text":"وقال بعضهم: متشابهًا في الاسم، مختلفًا في الطعوم (١).\nوقال ابن عباس: ليس في الجنة مما في الدنيا غير الأسماء (٢).\n﴿وَلَهُمْ فِيهَا﴾: في الجنات. ﴿أَزْوَاجٌ﴾: نساء وجوار، يعني: الحور العين.\nقال ثعلب: الزوج في اللغة: (الرجل والمرأة) (٣) والشفع والفرد والنوع واللون، وجمعها أزواج (٤).\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ١/ ٨٦، والبغوي في \"معالم التنزيل\" ١/ ٧٤، والخازن في \"لباب التأويل\" ١/ ٤٠.\n(٢) أخرجه هناد بن السري في \"الزهد\" ١/ ٤٩ (٣، ٨)، والطبري في \"جامع البيان\" ١/ ١٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٨٩ (٢٦١)، والسمرقندي في \"بحر العلوم\" ١/ ١٠٤، وأبو نعيم في \"صفة الجنة\" (١٢٤)، والبيهقي في \"البعث والنشور\" (٣٣٢)، من طرق عن الأعمش، عن أبي ظَبْيان، عن ابن عباس. وذكره المنذري في \"الترغيب والترهيب\" ٤/ ٤٧٣ (٥٥٧٤) وقال: ورواه عنه البيهقي موقوفًا بإسناد جيد.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٢٢ بإسناد الطبري، وابن حجر في \"المطالب العالية\" ٥/ ١٤٠ (٤٦٠٨)، ونسبه إلى مسدد، هو والسيوطي في \"الدر المنثور\" ١/ ٨٢، وذكره السيوطي في \"الجامع الصغير\" ٢/ ٤٦٧ (٧٦٣٣)، ونسبه للضياء عن ابن عباس مرفوعًا، وصححه.\nوذكره الألباني في \"صحيح الجامع\" ١/ ٩٥ (٥٢٨٦) وزاد نسبته إلى أبي نعيم والبيهقي ثم قال: وهو موقوف عند ثلاثتهم، ولعل السيوطي إنما أورده على خلاف عادته؛ لأنه في حكم المرفوع، والله أعلم. وانظر \"السلسلة الصحيحة\" ٥/ ٢١٩، (٢١٨٨).\n(٣) في بقية النسخ: المرأة والرجل.\n(٤) انظر \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٣٨٤)، \"لسان العرب\" لابن منظور ٦/ ١٠٧ (زوج).","vol":"3","page":173},{"text":"وقوله: ﴿مُطَهَّرَةٌ﴾ أي: الغائط والبول والحيض والنفاس والمخاط والبصاق والقيء والمني والولد، وكل قدّر، وكل (١) دنس (٢).\nقال إبراهيم النخعي: في الجنة جماع ما شئت ولا ولد (٣).\nوقيل: مطهَّرة عن مساوئ الأخلاق (٤).\nوقال يمان: مطهرة من (٥) الإثم والأذى (٦).\n_________\n(١) ساقطة من باقي النسخ.\n(٢) \"تفسير القرآن\" لعبد الرزاق ١/ ٤١، \"جامع البيان\" للطبري ١/ ١٧٥، \"حادي الأرواح\" لابن القيم (ص ٢٥٧ - ٢٥٨)، \"الدر المنثور\" للسيوطي ١/ ٨٤.\n(٣) أخرجه هناد في \"الزهد\" ١/ ٨٨ (٩١)، وابن أبي شيبة في \"المصنف\" ١٢/ ٧٧ (٣٥٠٠٧) كتاب الجنة، من طريق سفيان، عن أبي بلج، عن إبراهيم.\nوذكره البغوي في \"معالم التنزيل\" ١/ ٧٤، والسيوطي في \"الدر المنثور\" ١/ ٨٦ ونسبه إلى وكيع، وعبد الرزاق، وهناد، وابن أبي شيبة، وعبد بن حميد.\nقال الترمذي: وقد اختلف أهل العلم في هذا، فقال بعضهم: في الجنة جماع ولا يكون ولد، هكذا رُوي عن طاوس ومجاهد وإبراهيم النخعي. . \"السنن\" كتاب الجنة، باب ما جاء لأدنى أهل الجنة من الكرامة (٢٥٦٣).\n(٤) \"البسيط\" للواحدي ٢/ ٦٤٠، \"الوسيط\" للواحدي ١/ ١٠٥، \"معالم التنزيل\" للبغوي ١/ ٧٤.\n(٥) في (ش): عن.\n(٦) ذكره أبو حيان في \"البحر المحيط\" ١/ ٢٦ وقال: وكل هذِه الأقوال لا يدل على تعيينها قوله تعالى: ﴿مُطَهَّرَةٌ﴾، لكن ظاهر اللفظ يقتضي أنهن مطهرات من كل ما يشين؛ لأن من طهره الله تعالى ووصفه بالتطهير كان في غاية النظافة والوضاءة.\nوانظر \"المحرر الوجيز\" لابن عطية ١/ ١٠٩.","vol":"3","page":174},{"text":"قال رسول الله - ﷺ -: \"إن أهل الجنة يأكلون ويشربون، ولا يتفلون، ولا يتغوطون، ولا يبولون، ولا يمتخطون\". قيل: فما بال الطعام؟ قال: \"جشاء ورشح (١) يجري من أعراضهم كريح المسك، تُلهمون التسبيح والتحميد (٢)، كما تلهمون النفس\" (٣).\n﴿وَهُمْ فِيهَا خَالِدُونَ﴾ أي: دائمون (٤) مقيمون، لا يموتون فيها ولا يخرجون منها.\n_________\n(١) التَّجَشُّؤ: تنفّس المعدة عند الامتلاء. وجشأت المعِدة وتجشَّأت: تنفَّست، والاسم: الجُشاء، ممدود، على وزن (فُعال).\n\"لسان العرب\" لابن منظور ٢/ ٢٨٥ (جشأ).\nوالرشح: العرق.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٢٤، \"لسان العرب\" لابن منظور ٢/ ٢٨٥ (جشأ).\n(٢) في (ش): والتمجيد.\n(٣) أخرجه الطيالسي في \"مسنده\" (ص ٢٤٦) (١٨٨٥)، وأحمد في \"المسند\" ٣/ ٣١٦ (١٤٤٠١)، ٣/ ٣٦٤ (١٤٩٢٢)، ومسلم كتاب الجنة، باب في صفات الجنة وأهلها (٢٨٣٥)، وأبو نعيم في \"صفة الجنة\" (٢٧٤)، وعبد بن حميد في \"المنتخب\" (١٠٢٨)، وأبو يعلى في \"مسنده\" ٣/ ٤١٨ (١٩٠٦)، ٤/ ٤٥، ١٤٨ (٢٠٥٢، ٢٢٧٠)، والخطيب في \"تاريخ بغداد\" ١٣/ ١٩٧، والبغوي في \"شرح السنة\" ١٥/ ٢١٢ (٤٣٧٥)، وفي \"معالم التنزيل\" ١/ ٧٤ من طرق، عن الأعمش، عن أبي سفيان، عن جابر مرفوعًا.\nوأخرجه أبو داود من نفس الطريق السابق، ولكنه اقتصر على الجملة الأولى منه كتاب السنة، باب في الشفاعة (٤٧٤١).\n(٤) ساقطة من (ف).","vol":"3","page":175},{"text":"[٢٥١] أخبرنا أبو منصور محمَّد بن عبد الله الحمشاذي ﵀ (١) قال: أنا (٢) أبو بكر أحمد بن إبراهيم الرازي (٣) قال: نا الحسن بن سفيان (٤) قال: نا أبو بكر بن أبي شيبة (٥) قال: نا معاوية ابن هشام (٦)، قال:\n_________\n(١) كان عابدًا، واعظًا، مجاب الدعوة.\n(٢) في (ش): حدثنا. وفي (ف): ثنا.\n(٣) أحمد بن إبراهيم بن إسماعيل بن العباس الجُرجاني، الإسماعيلي، الشافعي، الإِمام، أبو بكر\nقال الحاكم: كان الإسماعيلي واحد عصره، وشيخ المحدثين والفقهاء، وأجلهم في الرئاسة والمروءة والسخاء، ولا خلاف بين العلماء من الفريقين وعقلائهم في أبي بكر.\nوقال الذهبي: الإمام، الحافظ، الحجة، الفقيه، صاحب \"الصحيح\"، وشيخ الشافعية، صنف تصانيف تشهد له بالإمامة في الفقه والحديث، منها \"مسند عمر\" و\"المستخرج على الصحيح\" و\"معجمه\". توفي سنة (٣٧١ هـ) عن (٩٤) سنة.\n\"تاريخ جرجان\" للسهمي (ص ١٠٨)، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٩٣، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٧.\n(٤) الإمام، الحافظ، المثبت.\n(٥) ثقة، حافظ.\n(٦) معاوية بن هشام القصّار، أبو الحسن الكوفي، مولى بني أسد، ويقال له: معاوية بن أبي العباس.\nقال ابن معين: صالح، وليس بذاك، وقال أحمد: هو كثير الخطأ، وقال أبو حاتم: صدوق، وقال أبو داود: ثقة، وقال عثمان بن أبي شيبة: رجل صدق، وليس بحجة. وقال الساجي: صدوق يهم. وقال ابن سعد: كان صدوقًا كثير الحديث. وقال العجلي: ثقة. وذكره ابن حبان في \"الثقات\" وقال: ربما أخطأ. وذكره الذهبي في \"ميزان الاعتدال\" وقال: ما ذكرتُه لشيء فيه، إلا أنَّ أبا =","vol":"3","page":176},{"text":"نا علي بن صالح (١)، عن عمر بن ربيعة (٢)، عن الحسن (٣)، عن (٤) ابن عمر (٥) قال: سُئل رسول الله - ﷺ - عن الجنة كيف هي؟ قال: \"من يدخل الجنة يحيا لا (٦) يموت، وينعم (لا يبأس) (٧)، \" (٨) تبلى ثيابه، ولا\n_________\n= الفرج قال: قيل: هو معاوية بن أبي العباس، روى ما ليس من سماعه فتركوه.\nقلت: هذا خطأ منك، ما تركه أحد. وقال الذهبي في \"الكاشف\": ثقة، وقال ابن حجر: صدوق، له أوهام. توفي سنة (٢٠٤ هـ).\n\"الطبقات الكبرى\" لابن سعد ٦/ ٤٠٣، \"تاريخ يحيى بن معين\" رواية الدارمي (٩٤)، \"معرفة الثقات\" للعجلي (١٧٥٠)، \"الثقات\" لابن حبان ٩/ ١٦٦، \"تهذيب الكمال\" للمزي ٢٨/ ٢١٨، \"ميزان الاعتدال\" للذهبي ٤/ ١٣٨، \"الكاشف\" للذهبي ٢/ ٢٧٧، \"تهذيب التهذيب\" لابن حجر ٤/ ١١٢، \"تقريب التهذيب\" لابن حجر (٦٨١٩).\n(١) ثقة.\n(٢) عمر بن ربيعة، أبو ربيعة الإيادي.\nوثَّقه ابن معين، وقال العجلي: ضعيف، وقد كتبت عنه، وليس هو بشيء، وقال أبو حاتم: منكر الحديث، وقال ابن حجر في \"تهذيب التهذيب\" لابن حجر: حسَّن الترمذي بعض أفراده. وقال في \"تقريب التهذيب\" لابن حجر: مقبول من السادسة.\n\"معرفة الثقات\" للعجلي (١٩٤٨)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٠٩، \"تهذيب الكمال\" للمزي ٣٣/ ٣٠٥، \"ميزان الاعتدال\" للذهبي ٣/ ١٩٦، \"الكاشف\" للذهبي ٢/ ٤٢٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٢١، \"تقريب التهذيب\" لابن حجر (٨١٥٣).\n(٣) البصري ثقة، فقيه، وكان يرسل كثيرًا ويدلس.\n(٤) ساقطة من (ش)، (ف).\n(٥) صحابي.\n(٦) في (ت): ولا.\n(٧) في (ت): ولا يبؤس.\n(٨) في (ش)، (ف): ولا.","vol":"3","page":177},{"text":"يبلى (١) شبابه\" قيل؟ يا رسول الله كيف بناؤها؟ قال: \"لبنة من فضة ولبنة من ذهب، مِلاطُها (٢) مسكٌ أذفر (٣)، وحصباؤه اللؤلؤ والياقوت، وتُرابها الزعفران\" (٤).\n_________\n(١) في (ت): يفنى.\n(٢) قال ابن كثير: والملاط في اللغة عبارة عن الطين الذي يجعل بين سافتي البناء يملط به الحائط، فلعل بعض بقاعها ترابه المسك، وبعضها ترابه الزعفران. والله أعلم.\n\"صفة الجنة\" (ص ٥٧)، وانظر: \"لسان العرب\" ١٣/ ١٧٧ (ملط).\n(٣) (أذفر): أي طيب الريح. والذفر -بالتحريك- يقع على الطيِّب والكريه، ويفرَّق بينهما بما يُضاف إليه ويوصف به. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٦١.\n(٤) [٢٥١] الحكم على الإسناد:\nإسناد المصنف ضعيف؛ لضعف عمر بن ربيعة، ومعاوية بن هشام: صدوق له أوهام.\nوالجزء الأول من الحديث ثابت في \"صحيح مسلم\"، وباقيه حسن بمجموع شواهده. والله تعالى أعلم.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٦١ - ٦٢ (٣٤٩٥٠) كتاب الجنة، ما ذكر في الجنة وما فيها مما أعد لأهلها، عن معاوية بن هشام به.\nومن طريق ابن أبي شيبة أخرجه أبو نعيم في \"صفة الجنة\" (١٣٩).\nوأخرجه أبو نعيم في \"صفة الجنة\" (٩٦، ٢٩١)، وابن مردويه، كما في \"صفة الجنة\" لابن كثير (ص ٤٥ - ٤٦) من طريق: عثمان بن سعيد عن علي بن صالح به. وذكره البوصيري في \"إتحاف الخيرة\" ٨/ ٢٢٩ (٧٨٤٥) كتاب صفة الجنة عن ابن أبي شيبة. وحسَّن إسناده.\nوذكره الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٩٧ وقال: رواه الطبراني بإسناد حسَّن الترمذي رجاله. =","vol":"3","page":178},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= - وللحديث شوا هد، منها:\nأ - حديث أبي هريرة مرفوعًا: \"من يدخل الجنة ينعم لا يبأس، لا تبلى ثيابه، ولا يفنى شبابه\".\nأخرجه أحمد في \"المسند\" ٢/ ٤٠٧، ٤١٦، ٤٦٢ (٩٢٧٩)، (٩٣٩١)، (٩٩٥٧)، ومسلم كتاب الجنة، باب في دوام نعيم أهل الجنة (٢٨٣٦)، والدارمي في \"المسند\" (٢٨٦١)، وأبو نعيم في \"صفة الجنة\" (٩٧ - ١٠١، ١٠٤) زاد أبو نعيم: \"ويخلد لا يموت\".\nب - حديث آخر عن أبي هريرة أيضًا وفيه قال: قلنا يا رسول الله: أخبرنا عن الجنة ما بناؤها؟ قال: \"لبنة من ذهب، ولبنة من فضة، ملاطها المسك الأذفر، وحصباؤها اللؤلؤ والياقوت، وترابها الزعفران، من دخلها ينعم ولا يبأس، ويخلد ولا يموت، لا تبلى ثيابهم، ولا يفنى شبابهم\". أخرجه أحمد في \"المسند\" ٥/ ٣٠٢، (٨٠٤٣) الترمذي كتاب صفة الجنة، باب ما جاء في صفة الجنة ونعيمها (٢٥٢٦). قال الترمذي: هذا حديث ليس إسناده بذاك القوي، وليس هو عندي بمتصل.\nوقد ورد الحديث من طرق أخرى عن أبي هريرة، انظر: \"صفة الجنة\" لأبي نعيم رقم (٣٨، ١٣٦، ١٣٧، ١٦٠).\nجـ - عن أبي سعيد الخدري مرفوعًا: \"إنَّ الله ﷿ بني جنات عدن بيده، وبناها لبنة من ذهب، ولبنة من فضة، وجعل ملاطها المسك الأذفر، وترابها الزعفران، وحصباءها اللؤلؤ، ثم قال لها: تكلمي. فقالت: قد أفلح المؤمنون. فقالت الملائكة: طوبى لك منزل الملوك\".\nأخرجه أبو نعيم في \"صفة الجنة\" رقم (١٤٠)، وذكره الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٩٧ وقال: رواه البزار مرفوعًا وموقوفًا، والطبراني في \"الأوسط\" إلا أنه قال: عن النبي - ﷺ - قال: \"إن الله خلق جنة عدن بيده لبنة من ذهب، ولبنة من فضة\"، والباقي بنحوه، ورجال الموقوف رجال الصحيح، وأبو سعيد لا يقول هذا إلا بتوقيف. =","vol":"3","page":179},{"text":"[٢٥٢] أخبرنا عبد الله بن حامد الوزَّان (١) قال: أنا مكي بن عبدان (٢) قال: نا أحمد بن حفص (٣) قال: حدثني أبي (٤) قال: حدثني إبراهيم بن طهمان (٥)، عن الحجاج (٦)، عن قتادة (٧) عن\n_________\n= وتوجد شواهد بهذا المعنى في: \"الترغيب والترهيب\" للمنذري ٤/ ٤١٤ وما بعدها، \"حادي الأرواح\" لابن القيم (ص ١٧٢) وما بعدها، \"صفة الجنة\" لابن كثير (ص ٤٥) وما بعدها.\n\"مجمع الزوائد\" ١٠/ ٣٩٦ وما بعدها.\n(١) لم يذكر بجرح أو تعديل.\n(٢) ثقة.\n(٣) من (ج). وفي بقية النسخ: جعفر. وهو خطأ.\nأحمد بن حفص بن عبد الله بن راشد السُّلَمي النيسابوري، أبو علي بن أبي عمرو.\nقال النسائي: لا بأس به، صدوق، قليل الحديث. وقال أيضًا: ثقة. وقال مسدد بن قطن: ما رأيتُ أحدًا أتم صلاةً منه، وأمر مسلم بالكتابة عنه، ووثقه أيضًا مسلمة، والذهبي. وقال ابن حجر: صدوق. مات سنة (٢٥٨ هـ).\n\"تهذيب الكمال\" للمزي ١/ ٢٩٤، \"سير أعلام النبلاء\" للذهبي ١٢/ ٣٨٣، \"الكاشف\" للذهبي ١/ ١٩٢، \"تقريب التهذيب\" لابن حجر (٢٧).\n(٤) حفص بن عبد الله بن راشد أبو عمرو أو أبو سهل النيسابوري، قاضي نيسابور.\nولد بعد (١٣٠)، وتوفي سنة (٢٠٩ هـ).\nذكره ابن حبان في \"الثقات\"، وقال النسائي: ليس به بأس. وقال الذهبي وابن حجر: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٧٥، \"الثقات\" لابن حبان ٨/ ١٧٩، \"سير أعلام النبلاء\" للذهبي ٩/ ٤٨٥، \"الكاشف\" للذهبي (١١٤٨)، \"تهذيب التهذيب\" لابن حجر ١/ ٥٦٠، \"تقريب التهذيب\" لابن حجر (١٤٠٨).\n(٥) ثقة، يغرب، وتكلم فيه للإرجاء.\n(٦) ثقة.\n(٧) الإِمام الحافظ، الثقة، المثبت.","vol":"3","page":180},{"text":"أنس - ﵁ - قال: قال رسول الله - ﷺ -: \"للمؤمن في الجنَّة ثلاثون زوجة\". فقلنا: يا رسول الله أوَلهُ قوة ذلك؟ قال: \"إنَّه يُعطى قوة مائة رجل\" (١) (٢).\nوروى (٣) مسروق (٤)، عن ابن مسعود (أنه) (٥) قال: لكل مؤمن\n_________\n(١) من (ف)، وفي (س): مائة قوة، وفي (ج)، (ش): قوة مائة.\n(٢) [٢٥٢] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وفيه أيضًا أحمد بن حفص وأبوه صدوقان.\nأخرجه أبو نعيم في \"صفة الجنة\" (٣٧٢) قال: حدثنا إبراهيم بن عبد الله، ثنا محمَّد ابن عباد، ثنا أحمد بن حفص، وفيه: \"للمؤمن في الجنة ثلاث وسبعون زوجة\". وشطره الأخير، وهو أن الرجل من أهل الجنة يعطى قوة مائة، له عدة شواهد في كتب السنة، منها:\n١ - حديث زيد بن أرقم.\nأخرجه أبو بكر بن أبي شيبة في \"المصنَّف\" ١٢/ ٧٢ (٣٤٩٩٠)، وأحمد في \"المسند\" ٤/ ٣٦٧ (١٩٢٦٩)، وأبو نعيم في \"صفة الجنة\" (٣٢٩). وصحح إسناده ابن القيِّم.\n٢ - حديث أنس.\nأخرجه الطيالسي في \"مسنده\" (ص ٢٦٩) (٢١٢٤).\nوحسَّن إسناده الألباني في \"مشكاة المصابيح\" (٥٦٣٦).\nوهناك شواهد أخرى، انظر \"مجمع الزوائد\" للهيثمي ١٠/ ٤١٦، ٤١٧.\n(٣) في (ف): وروي عن.\n(٤) مسروق بن الأجدع بن مالك الهمْداني، الوادعي، أبو عائشة الكوفي، ثقة، فقيه، عابد، مخضرم، مات سنة (٦٢ هـ)، ويقال: سنة (٦٣ هـ).\n\"تهذيب الكمال\" للمزي ٢٧/ ٤٥١، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٩، \"تقريب التهذيب\" لابن حجر (٦٦٤٥).\n(٥) من (ج).","vol":"3","page":181},{"text":"خيرة، ولكل خيرة خيمة، ولكل خيمة أربعة أبواب، فيدخل عليه من كل باب تحفة وكرامة وهدية لم تكن قبل ذلك، لا بَخِراتٌ (١) ولا ذفِراتٌ (٢) ولا طَمِحات (٣) ولا مَرِحات (٤)، (لا يعسِّرْن ولا يغرن) (٥)،\n_________\n(١) المرأة المبخرة: ذات البخر، وهو تغير رائحة الفم خاصة. \"غريب الحديث\" للخطابي ٢/ ٥٤٧.\n(٢) الذَّفر بالتحريك يقع على الطيب والكريه ويفرَّق بينهما بما يضاف إليه ويوصف به. وقال ابن الأعرابي: الذَّفَر: النتن، ولا يقال في شيء من الطيب: ذَفِرٌ إلا في المسك وحده. قال ابن سِيْده: وقد ذكرنا أنَّ الذَّفَر -بالدال المهملة- في النَّتَن خاصة، والذَّفَر: الصُّنَانُ وخُبْثُ الريح، رجل ذَفِرٌ وأذْفَر، وامرأةٌ ذفِيرة وذَفْرَاء، أي: لهما صنان وخبث ريح.\n\"لسان العرب\" لابن منظور ٥/ ٤٥ (ذفر).\n(٣) طمحت المرأة، وهي طامح: نشزت ببعلها، والطِّماح مثل الجماح، وطمحت المرأة مثل جمحت، فهي طامح، أي: تطمح إلى الرجال. والطامح من النساء: التي تبغض زوجها وتنظر إلى غيره، وطمحت بعينها: إذا رمت ببصرها إلى الرجال، وإذا رفعت بصرها يقال: طمحت، وامرأة طمَّاحة: تكر بنظرها يمينًا وشمالًا إلى غير زوجها.\n\"لسان العرب\" لابن منظور ٨/ ١٩٨ (طمح)، \"القاموس المحيط\" للفيروزآبادي (ص ٢٩٧) (طمح).\n(٤) المرح: شدة الفرح والنشاط حتى يجاوز قدره: وقيل: التبختر والاختيال، وقيل: الأشر والبطر.\n\"لسان العرب\" لابن منظور ١٣/ ٦٧ (مرح)، \"القاموس المحيط\" للفيروزآبادي (ص ٣٠٨) (مرح).\nوكتب في هامش (س): الذفر: النتن، والطمح: النظر إلى غير الزوج، والمرح: البطر.\n(٥) في النسخ الأخرى: لا يَغرْن ولا يُغرَن.","vol":"3","page":182},{"text":"كأنّهنّ بَيض مكنون (١).\nوقال يحيى بن أبي كثير (٢): إن الحور العين لينادين أزواجهن بأصوات حسان، ويقلن: طال ما انتظرناكم، نحن الراضيات الناعمات الخالدات، أنتم حِبُّنا ونحن حِبُّكم، ليس دونكم مقصد، ولا وراءَكم معذر (٣).\n_________\n(١) أخرجه ابن أبي شيبة في \"المصنَّف\" ١٢/ ٨٩ (٣٥٠٥٤) قال: حدثنا وكيع، عن سفيان، عن جابر، عن القاسم بن أبي بزة، عن أبي عبيد، عن [مسروق] عن عبد الله: ﴿فِيهِنَّ خَيْرَاتٌ حِسَانٌ (٧٠)﴾ قال: في كل خيمة خيرة. وسقط مسروق من المصنَّف، و(خيرة) كُتبت خير.\nوأخرجه الطبري في \"جامع البيان \" ٢٧/ ١٥٨ عن أبي هشام، عن وكيع به، ولفظه: ﴿فِيهِنَّ خَيْرَاتٌ حِسَانٌ (٧٠)﴾ قال: في كل خيمة زوجة.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٢٨ (١٨٧٦٣) ولم بسنده، قال: عن ابن مسعود قال: لكل مسلم خيرة، ولكل خيرة خيمة، ولكل خيمة أربعة أبواب، يدخل عليها كل يوم من الله تحفة وكرامة وهدية لم تكن قبل ذلك، لا مراحات، ولا طماحات، ولا بخرات، ولا ذفرات، حور عين كأنهن بيض مكنون.\nوذكره السيوطي في \"الدر المنثور\" ٦/ ٢١١ بلفظ ابن أبي حاتم، ونسبه إلى ابن أبي شيبة، وابن أبي الدنيا في \"صفة الجنة\" وابن المنذر، وابن أبي حاتم، وابن مردويه. قال: وأخرجه ابن مردويه من وجه آخر عن ابن عباس ﵄ مرفوعًا، وذكره ابن القيم في \"حادي الأرواح\" (ص ٢٦٤). وذكر جزءًا منه دون نسبة أبو حيان في \"البحر المحيط\" ١/ ٢٦١.\n(٢) يحيى بن أبي كثير الطائي مولاهم، ثقة ثبت، لكنه يدلس ويرسل، مات سنة (١٣٢ هـ) وقيل: قبل ذلك. \"تهذيب الكمال\" للمزي ٣١/ ٥٠٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٤٤، \"تقريب التهذيب\" لابن حجر (٧٦٨٢).\n(٣) لم أجده، ولكن وردت أحاديث كثيرة بهذا المعنى.","vol":"3","page":183},{"text":"وقال الحسن في هذِه الآية: هن (١) عجائزكم الغُمْصَ (٢) الرُّمْص (٣) العُمْش (٤)، طُهِّرن من قذرات (٥) الدنيا (٦).\n_________\n= انظر: \"سنن الترمذي\" كتاب صفة الجنة، باب ما جاء في كلام الحور العين (٢٥٦٤)، (٢٥٦٥)، \"الترغيب والترهيب\" ٤/ ٤٤٧، \"صفة الجنة\" لأبي نعيم (٣٧٩) وغيره، \"مجمع الزوائد\" ١٠/ ٤١٨ - ٤١٩، \"صفة الجنة\" لابن كثير (ص ١٩٥)، \"حادي الأرواح\" لابن القيم (ص ٢٩١).\n(١) في (ج)، (ش): (هي). وفي (ف): (ما هن).\n(٢) يقال: غمِصت العين ورمِصت، من الغمص والرمص، وهو البياض الذي تقطعه العين ويجتمع في زوايا الأجفان، والرمص: الرطب منه، والغمص: اليابس. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٦٣ (رمص) ٣/ ٣٨٧ (غمص).\n(٣) ساقطة من (ف).\n(٤) الأعمش: الفاسد العين الذي تغسق عيناه، ومثله الأرمص. والعَمَش: أن لا تزال العين تُسيل الدمع ولا يكاد الأعمش يبصر بها، وقيل: العَمَش ضعف رؤية العين مع سيلان دمعها في أكثر أوقاتها. رجل أعمش وامرأة عمشاء: بينا العَمَش. \"لسان العرب\" لابن منظور ٩/ ٣٩٨ (عمش)، \"المصباح المنير\" للفيومي (ص ١٦٣) عمش.\n(٥) في (ف): (قذارات).\n(٦) ذكره في \"البحر المحيط\" لأبي حيان ١/ ٢٦٠ عن الحسن.\nوأخرج الطبري في \"جامع البيان \" ٢٧/ ١٨٦، والطبراني في \"المعجم الأوسط\" ٣/ ٢٧٨ (٣١٤١) من طريق: سليمان بن أبي كريمة، عن هشام بن حسان، عن الحسن البصري، عن أمه، عن أم سلمة زوج النبي - ﷺ - قالت: قلت: يا رسول، أخبرني عن قول الله ﷿: ﴿وَحُورٌ عِينٌ (٢٢)﴾ الحديث. وفيه: قلت: يا رسول الله، فأخبرني عن قوله: ﴿عُرُبًا أَتْرَابًا (٣٧)﴾ قال: \"هن اللواتي قُبضن في دار الدنيا عجائز رمصًا شمطًا، خلقهن الله بعد الكبر فجعلهن عذاري\". . الحديث.","vol":"3","page":184},{"text":"<span data-type=\"title\" id=toc-398>٢٦ </span>- قوله ﷿: ﴿إِنَّ اللَّهَ لَا يَسْتَحْيِي﴾\nالآية نزلت في اليهود، وذلك أنّ الله ﷿ لمّا ذكر في كتابه الذباب والعنكبوت (١) فقال: ﴿إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُبَابًا﴾ (٢) وقال ﷿: ﴿مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتًا﴾ (٣) الآية ضحكَت (٤) اليهودُ وقالوا: ما هذا الكلام، وما (٥) أراد الله بذكر هذه الأشياء الخسيسة في كتابه، وما يشبه (هذا كلام الله) (٦)؟ ! فأنزل الله تعالى (٧) ﴿إِنَّ اللَّهَ لَا\n_________\n= وذكره الهيثمي في \"مجمع الزوائد\" ١٠/ ٤١٧ قال: رواه الطبراني في \"الأوسط\" و\"الكبير\". . وفي إسنادهما سليمان بن أبي كريمة وهو ضعيف.\nويشهد له ما أخرجه الترمذي كتاب تفسير القرآن: باب ومن سورة الواقعة (٣٢٩٦)، والطبري في \"جامع البيان \" ٢٧/ ١٨٥، ١٨٦، وأبو نعيم في \"صفة الجنة\" (٣٩٠)، والبغوي في \"معالم التنزيل\" ٨/ ١٤ من طريق: موسى بن عبيدة، عن يزيد بن أبيان، عن أنس - ﵁ - قال: قال رسول الله - ﷺ -: ﴿إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً (٣٥)﴾ قال: \"إن من المنشآت التي كن في الدنيا عجائز عمشًا رمصًا\".\nقال الترمذي: هذا حديث غريب لا نعرفه مرفوعًا إلا من حديث موسى بن عبيدة، وموسى بن عبيدة ويزيد الرقاشي يضعفان في الحديث.\n(١) في (ج): العنكبوت والذباب.\n(٢) الحج: ٧٣.\n(٣) العنكبوت: ٤١.\n(٤) في (ت): ضحكوا.\n(٥) في (ف): وماذا.\n(٦) في (ش): (هذا الكلام الله)، وفي (ف): (هذا الكلام).\n(٧) في (ج): ﷻ.","vol":"3","page":185},{"text":"يَسْتَحْيِي﴾ (١)\n_________\n(١) تعددت الروايات في سبب نزول الآية، وفيمن نزلت:\nأ- فقد أخرج الطبري في \"جامع البيان\" ١/ ١٧٧ - ١٧٨ بسنده عن السدي، عن أبي مالك وعن أبي صالح، عن ابن عباس، وعن مرة عن ابن مسعود، وعن ناس من أصحاب النبي - ﷺ -: لما ضرب الله هذين المثلين -يعني: قوله: ﴿مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا﴾ وقوله: ﴿أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ﴾ الآيات الثلاث- قال المنافقون: الله أعلى وأجل من أن يضرب هذِه الأمثال، فأنزل الله ﴿إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً﴾ إلى قوله: ﴿أُولَئِكَ هُمُ الْخَاسِرُونَ﴾.\nوذكر الواحدي في \"أسباب النزول\" (ص ٢٦) رواية أبي صالح عن ابن عباس.\nب- وأخرج الواحدي في \"أسباب النزول\" (ص ٢٧) بسنده عن عبد الغني بن سعيد، عن موسى بن عبد الرحمن، عن ابن جريج، عن عطاء، عن ابن عباس في قوله تعالى ﴿إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا﴾ قال: وذلك أن الله ذكر آلهة المشركين فقال: ﴿وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا﴾ وذكر كيد الآلهة فجعله كبيت العنكبوت، فقالوا: أرأيت حيث ذكر الله الذباب والعنكبوت فيما أنزل من القرآن على محمَّد، أي شيء يصنع بهذا؟ ! فأنزل الله هذِه الآية.\nوذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٢٤٥ عن الواحدي ووهَّاه لوهاء عبد الغني بن سعيد الثقفي. وقد سبق الكلام عن ضعف تفسيره عند الإسناد رقم (٤).\nوذكره السيوطي في \"لباب النقول\" (ص ١١) وقال: عبد الغني واه جدًّا. وذكره -كذلك- في \"الدر المنثور\" ١/ ٨٨ ونسبه إلى عبد الغني الثقفي في \"تفسيره\" والواحدي.\nجـ - وأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ٤١ عن معمر، عن قتادة قال: لما ذكر الله العنكبوت والذباب، قال المشركون: ما بال العنكبوت والذباب يذكران؟ ! فأنزل الله: ﴿إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً فَمَا فَوْقَهَا﴾. ومن طريق عبد الرزاق أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٩٣، =","vol":"3","page":186},{"text":"أي: لا يترك ولا يَمْنعُه الحياء (١) ﴿أَنْ يَضْرِبَ مَثَلًا﴾ أن يُبين\n_________\n= والطبري في \"جامع البيان\" ١/ ١٧٨، وذكره السيوطي في \"الدر المنثور\" ١/ ٨٨ وزاد نسبته إلى: عبد بن حميد وابن المنذر.\nوورد نحوه عن الحسن: ذكره ابن أبي حاتم في تفسير القرآن العظيم\" ١/ ٩٣، والسيوطي في \"الدر المنثور\" ١/ ٨٨، وفي \"لباب النقول\" (ص ١١).\nوحكى الواحدي في \"أسباب النزول\" (ص ٢٦) عن الحسن وقتادة -بلا إسناد- نحوه، إلا أن القائلين -فيه- هم اليهود.\nهذا وقد رجح ابن جرير ﵀ أن القائلين المقالة السابقة هم المنافقون، وأن الآية نزلت فيهم، فقال: وقد ذهب كل قائل ممن ذكرنا قوله في هذِه الآية، وفي المعنى الذي نزلت فيه مذهبًا، غير أن أولى ذلك بالصواب وأشبهه بالحق ما ذكرنا من قول ابن مسعود وابن عباس؛ وذلك أن الله جل ذكره أخبر عباده أنه لا يستحي أن يضرب مثلًا ما بعوضة فما فوقها، عقيب أمثال قد تقدمت في هذِه السورة، ضربها للمنافقين، دون الأمثال التي ضربها في سائر السور غيرها. فلأن يكون هذا القول -أعني قوله: ﴿إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا﴾ - جوابًا لنكير الكفار والمنافقين ما ضرب لهم من الأمثال في هذِه السورة، أحق وأولى من أن يكون ذلك جوابًا لنكيرهم ما ضرب لهم من الأمثال في غيرها من السور. \"جامع البيان\" للطبري ١/ ١٧٨.\nوقال ابن حجر: والأرجح نسبة القول لأهل النفاق؛ لأن كتب أهل الكتاب ممتلئة بضرب الأمثال، فيبعد أن ينكروا ما في كتبهم مثله. \"العجاب في بيان الأسباب\" ١/ ٢٤٧.\nوقال السيوطي: قلت: القول الأول -أي: قول ابن عباس وابن مسعود- أصح إسنادًا وأنسب بما تقدم أول السورة، وذكر المشركين لا يلائم كون الآية مدنية، وما أوردناه عن قتادة والحسن حكاه عنهما الواحدي -بلا إسناد- بلفظ: قالت اليهود. وهو أنسب. \"لباب النقول\" (ص ١٢).\n(١) ذهب إلى هذا القول عدد كثير من المفسرين، ورجحه ابن عطية في \"المحرر الوجيز\" ١/ ١١٠. =","vol":"3","page":187},{"text":"ويصف للحق شبهًا.\n_________\n= انظر: \"بحر العلوم\" للسمرقندي ١/ ١٠٤، \"البسيط\" للواحدي ٢/ ٦٤٣، \"الوسيط\" للواحدي (١٠٨١)، \"معالم التنزيل\" للبغوي ١/ ٧٦، \"الكشاف\" للزمخشري ١/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٥٨، \"لباب التأويل\" للخازن ١/ ٤٢ وغيرهم.\nوصفة الحياء لله أثبتها رسول الله - ﷺ -:\nفقد أخرج البخاري ومسلم في صحيحيهما من حديث أبي واقد الليثي - ﵁ - أن رسول الله - ﷺ - بينما هو جالس في المسجد إذ أقبل ثلاثة نفر، فأقبل اثنان إلى رسول الله - ﷺ - وذهب واحد، فوقفا على رسول الله - ﷺ -، فأما أحدهما فرأى فرجة في الحلقة فجلس فيها، وأما الآخر فجلس خلفهم، وأما الثالث فأدبر ذاهبًا، فلما فرغ رسول الله - ﷺ - قال: \"ألا أخبركم عن النفر الثلاثة؟ أما أحدهم فأوى إلى الله فآواه الله، وأما الآخر فاستحيا فاستحيا الله منه، وأما الآخر فأعرض فأعرض الله عنه\".\nأخرجه البخاري كتاب العلم، باب من قعد حيث ينتهي به المجلس. . (٦٦)، ومسلم كتاب السلام، باب من أتى مجلسًا فوجد فرجة فجلس فيها وإلا وراءهم (٢١٧٦).\nوسمع رسول الله - ﷺ - أم سليم ﵂ وهي تقول: \"إن الله لا يستحي من الحق\" وأقرها على ذلك. كما في الحديث المتفق عليه، عن أم سلمة قالت: جاءت أم سليم إلى رسول الله - ﷺ - فقالت: يا رسول الله، إن الله لا يستحيي من الحق، فهل على المرأة من غسل إذا احتلمت؟ فقال النبي - ﷺ -: \"إذا رأت الماء\" الحديث.\nأخرجه البخاري كتاب الغسل، باب إذا احتلمت المرأة (٢٨٢)، ومسلم كتاب الحيض، باب وجوب الغسل على المرأة بخروج المني منها (٣١٣).\nوقاعدة أهل السنة والجماعة: أنهم يثبتون لله ما أثبته لنفسه أو أثبته له رسوله - ﷺ - من الأسماء الحسنى والصفات العلى، وينفون عن الله ما نفاه الله ﷿ عن نفسه، أو نفاه عن رسوله - ﷺ -، ويعتقدون أن ما ثبت لله من الأسماء والصفات لا يشاركه =","vol":"3","page":188},{"text":"﴿مَا بَعُوضَةً﴾ ﴿مَا﴾: صِلةٌ، ﴿بَعُوضَةً﴾ نُصبَ بدلًا (١) من المَثَل.\n﴿فَمَا فَوْقَهَا﴾ (أي: أعظم منها) (٢). قال ابن عباس: يعني: الذباب والعنكبوت (٣).\n_________\n= فيها أحد من خلقه، فهي تليق بالله وحده، وما ثبت للمخلوقين من الصفات والأسماء تليق بالمخلوقين، فالحياء الذي يوصف الله وحده به يليق بالله، ولا يتصف به البشر، والحياء الذي يوصف به البشر لا يليق بالله ولا يوصف به سبحانه، والحياء في البشر هو تغير وانكسار يعتري الإنسان من خوف ما يعاب به ويذم، فقوله تعالى: ﴿إِنَّ اللَّهَ لَا يَسْتَحْيِي﴾ تفسَّر على هذِه القاعدة.\nقال الطبري ﵀: . . معنى الكلام: إن الله لا يستحي أن يصف شبهًا لما شبَّه به الذي هو ما بين بعوضة إلى ما فوقها.\nوقال ابن الجوزي: والحياء -بالمد-: الانقباض والاحتشام، غير أن صفات الحق ﷿ لا يطلع لها على ماهية، وإنما تُمَرّ كما جاءت. وقد قال النبي - ﷺ -: \"إن ربكم حيي كريم\".\nوقال الألوسي: . . وبعض -وأنا والحمد لله منهم- من لا يقول بالتأويل، بل يمر هذا وأمثاله مما جاء عنه سبحانه في الآيات والأحاديث على ما جاءت، ويكل علمها بعد التنزيه عما في الشاهد إلى عالم الغيب والشهادة.\nانظر: \"جامع البيان\" للطبري ١/ ١٧٨، \"زاد المسير\" لابن الجوزي ١/ ٥٧، \"الانتصاف\" للإسكندري مع \"الكشاف\" ١/ ١١٧، \"روح المعاني\" للآلوسي ١/ ٤٠٦، \"تهذيب التفسير وتجريد الأقاويل مما ألحق به من الأباطيل ورديء الأقاويل\" لعبد القادر شيبة الحمد ١/ ٧٤.\n(١) في (ج)، (ش): بدلٌ.\n(٢) ساقطة من النسخ الأخرى.\n(٣) ذكره عن ابن عباس: الواحدي في \"البسيط\" ٢/ ٦٤٨، \"الوسيط\" للواحدي ١/ ١٠٨، وابن الجوزي في \"زاد المسير\" ١/ ٥٥، وأبو حيان في \"البحر المحيط\" ١/ ٢٦٨. =","vol":"3","page":189},{"text":"(وقال أبو عبيدة) (١): يعني: فما دونها (٢).\n﴿فَأَمَّا الَّذِينَ آمَنُوا﴾ بمحمد والقرآن ﴿فَيَعْلَمُونَ﴾ (أي: يوقنون) (٣) ﴿أَنَّهُ﴾ يعني: أن هذا المثل هو ﴿الْحَقُّ﴾ الصدق الصحيح ﴿مِنْ رَبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُوا﴾ بمحمدٍ والقرآن ﴿فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا﴾ أي: بهذا المثل. فلما حَذف الألف واللام نصَبَ على الحال والقطع والتّمام كقوله ﷿: ﴿وَلَهُ الدِّينُ وَاصِبًا﴾ (٤) فأجابهم الله تعالى فقال (٥): أراد الله (٦) بهذا المثل أن ﴿يُضِلُّ بِهِ كَثِيرًا﴾ من الكافرين؛ وذلك أنهم يُنكرونه ويُكذبونه ﴿وَيَهْدِي بِهِ كَثِيرًا﴾ من المؤمنين يعرفونه (ويصدقون به) (٧)، ﴿وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ﴾ الكافرين، وأصل الفسق: الخروج، قال الله ﷿ ﴿فَفَسَقَ عَنْ أَمْرِ رَبِّهِ﴾ (٨) أي: خرج، تقول العرب: فسقت الرُّطَبَة\n_________\n= وذكره -دون نسبة- الفراء في \"معاني القرآن\" ١/ ٢٠، والسمرقندي في \"بحر العلوم\" ١/ ١٠٤، ١/ ٥٨، والبغوي في \"معالم التنزيل\" ١/ ٧٧، والخازن في \"لباب التأويل\" ١/ ٤٣ وغيرهم.\n(١) ساقط من (ف).\n(٢) ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٣٥.\n(٣) ساقط من النسخ الأخرى.\n(٤) النحل: ٥٢.\n(٥) ساقطة من (ت).\n(٦) لفظ الجلالة: ساقط من (ت).\n(٧) في (ف): ويصدقونه.\n(٨) الكهف: ٥٠.","vol":"3","page":190},{"text":"عن القِشر (١) إذا (٢) خرجت (٣).\nثم وصفهم الله ﷿ فقال:\n\n<span data-type=\"title\" id=toc-399>٢٧ </span>- ﴿الَّذِينَ يَنْقُضُونَ﴾\nأي: يتركون ويخالفون، وأصل النَّقضِ: الكسر (٤) ﴿عَهْدَ اللَّهِ﴾ أي: أمره الذي عهد إليهم يوم الميثاق بقوله: ﴿أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى﴾ (٥) وما عهد إليهم في التوراة أن يؤمنوا بمحمد - ﷺ - ويُبينوا أمره (٦) ونعته وصفته (٧) ﴿مِنْ بَعْدِ مِيثَاقِهِ﴾ أي: توكيده وتشديده، وهو مِفعال من الوثيقة ﴿وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ﴾ يعني: الأرحام، وقيل: هو الإيمان بجميع الرُسل والكُتب وهو نوعٌ من الصّلة؛ لأنهم قالوا: ﴿نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ﴾ (٨)، فقطعوا، وقال المؤمنون: ﴿لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ﴾ (٩)\n_________\n(١) في (ت): القشرة.\n(٢) في (ت): أي.\n(٣) \"معاني القرآن\" للفراء ٢/ ١٤٧، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦٣٦)، \"عمدة الحفاظ\" للسمين الحلبي ٣/ ٢٣٠، \"لسان العرب\" لابن منظور ١٠/ ٢٦٢ (فسق).\n(٤) \"معالم التنزيل\" للبغوي ١/ ٧٧، \"لسان العرب\" لابن منظور ١/ ٢٦٢ (نقض).\n(٥) الأعراف: ١٧٢.\n(٦) ساقطة من (ج).\n(٧) \"معاني القرآن\" للزجاج ١/ ١٠٥، \"جامع البيان\" للطبري ١/ ١٨٣، \"الوسيط\" للواحدي ١/ ١٠٩.\n(٨) النساء: ١٥٠، ١٥١.\n(٩) البقرة: ٢٨٥.","vol":"3","page":191},{"text":"فوصلوا (١)، ﴿وَيُفْسِدُونَ فِي الْأَرْضِ﴾ بالمعاصي، وتعويق الناس عن الإيمان بمحمد - ﷺ - والقرآن.\n﴿أُولَئِكَ هُمُ الْخَاسِرُونَ﴾ أي: المغبونون بالعقوبة وفَوْت المثوبة.\nثم قال لمشركي مكة على وجه التعجب (٢):\n\n<span data-type=\"title\" id=toc-400>٢٨ </span>- ﴿كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ﴾:\nواو حال (٣). ﴿أَمْوَاتًا﴾: نُطفًا في أصلاب آبائكم، (وكل ما فارق الجسد من شعر أو نطفة فهو ميتة) (٤).\n﴿فَأَحْيَاكُمْ﴾: في الأرحام والدنيا. ﴿ثُمَّ يُمِيتُكُمْ﴾: عند انقضاء آجالكم. ﴿ثُمَّ يُحْيِيكُمْ﴾: للبعث.\n﴿ثُمَّ إِلَيْهِ تُرْجَعُونَ﴾: تُردون في الآخرة فيجزيكم بأعمالكم (٥).\nوقرأ يعقوب: (تَرْجِعون) وبابه بفتح الأول وكسر الجيم، جعل\n_________\n(١) \"البسيط\" للواحدي ٢/ ٦٦٢، \"الوسيط\" للواحدي ١/ ١١٠، \"معالم التنزيل\" للبغوي ١/ ٧٧.\n(٢) في (ج)، (ش): التعجيب.\nقال الفراء: على وجه التعجب والتوبيخِ لا على الاستفهام المحض، أي: ويحكم كيف تكفرون؟ وهو كقوله: ﴿فَأَيْنَ تَذْهَبُونَ (٢٦)﴾ التكوير: ٢٦. \"معاني القرآن\" ١/ ٢٣.\n(٣) في النسخ الأخرى: الحال.\n(٤) ما بين القوسين ساقط في النسخ الأخرى.\n(٥) \"معاني القرآن\" للفراء ١/ ٢٥، \"البسيط\" للواحدي ٢/ ٦٦٩، \"الوسيط\" للواحدي ١/ ١١١، \"معالم التنزيل\" البغوي ١/ ٧٧، \"لباب التأويل\" للخازن ١/ ٤٣.","vol":"3","page":192},{"text":"الفعل لهم (١).\n\n<span data-type=\"title\" id=toc-401>٢٩ </span>- قوله ﷿: ﴿هُوَ الَّذِي خَلَقَ لَكُمْ﴾\nأي: لأجلكم ﴿مَا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَى إِلَى السَّمَاءِ﴾ أي: قصدَ وعَمَدَ إلى خلْق السماء (٢)، ﴿فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ﴾ أي: خلق سبع سموات مُستويات بلا فُطور ولا شطور ولا عَمَدٍ تحتها، ولا علاقة فوقها، ﴿وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ أي: عالم.\n_________\n(١) \"المحرر الوجيز\" لابن عطية ١/ ١١٤، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢١٤، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٨٣، \"الميسَّر\" (ص ٥)، ووافق يعقوب الحضرمي ابن محيصن والمطوعي، وقرأ بها آخرون أيضًا.\n(٢) قال السمعاني والبغوي في تفسيريهما: ﴿ثُمَّ اسْتَوَى إِلَى السَّمَاءِ﴾ قال ابن عباس: وأكثر المفسرين من السلف: أي: ارتفع وعلا إلى السماء. ورجَّح ابن جرير الطبري -أيضًا- أنَّ الاستواء -ها هنا- بمعنى العلوّ فقال -بعد أن أورد الأقوال في ذلك-: وأولى المعاني يقول الله جلَّ ثناؤه ﴿جَمِيعًا ثُمَّ اسْتَوَى إِلَى السَّمَاءِ فَسَوَّاهُنَّ﴾: على عليهنَّ وارتفع، فدبَّرهن بقدرته، وخلقهنَّ سبع سماوات. والعجب ممَّن أنكر المعنى المفهوم من كلام العرب في تأويل قول الله: ﴿ثُمَّ اسْتَوَى إِلَى السَّمَاءِ﴾ الذي هو بمعنى العلو والارتفاع. . . ثم شرع يرد على الذين أوَّلوا ذلك.\nوبمثل قول المصنِّف قال جمع من المفسرين، حيث قال ابن كثير ﵀: . . أي: قصد إلى السماء، والاستواء ها هنا مضمَّنٌ معنى القصد والإقبال؛ لأنّه عُدّي بـ (إلى).\nوقال الشيخ عبد الرحمن السعدي في \"تيسير الكريم الرحمن\": ﴿اسْتَوَى﴾: ترد في القرآن على ثلاثة معانٍ: فتارة لا تُعدى بالحرف، فيكون معناها: الكمال والتمام، كما في قوله عن موسى: ﴿وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى﴾، وتارة تكون بمعنى (علا) و(ارتفع).\nوذلك إذا عُدّيت (بعلى)، كقوله تعالى: ﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى (٥)﴾، و﴿لِتَسْتَوُوا عَلَى ظُهُورِهِ﴾، وتارة تكون بمعنى (قصد) كما إذا عُدّيت بـ (إلى) كما في =","vol":"3","page":193},{"text":"<span data-type=\"title\" id=toc-402>٣٠ </span>- وقوله: ﴿وَإِذْ قَالَ رَبُّكَ﴾\nبمعنى (١): وقد قال ربك، وقيل: معناه (٢): واذكر إذ قال ربك، وكلُّ ما ورد في القرآن (من هذا النحو) (٣)، فهذا (٤) سبيله.\nو(إذ) و(إذا) حرفا توقيت، إلا أن (إذ) للماضي و(إذا) للمستقبل، وقد يوضع أحدهما موضع الآخر.\nقال المبرد: إذا جاء (إذ) مع المستقبل كان معناه ماضيًا، نحو قوله تعالى: ﴿وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا﴾ (٥) ﴿وَإِذْ تَقُولُ﴾ (٦) يريد: وإذ مكر (٧)، وإذ قلت (٨). وإذا جاء (إذا) مع الماضي كان معناه\n_________\n= هذِه الآية، أي: لما خلق تعالى الأرض قصد إلى خلق السماوات فسواهنَّ سبع سماوات. .\n\"جامع البيان\" للطبري ١/ ١٩١، \"تفسير القرآن\" للسمعاني ١/ ٤٣٧، \"معالم التنزيل\" للبغوي ١/ ٧٨، \"تفسير القرآن العظيم\" لابن كثير ١/ ٣٣٢، \"تيسير الكريم الرحمن\" للسِّعدي (ص ٣٠).\nوانظر: \"الدر المنثور\" للسيوطي ١/ ٩١، \"روح المعاني\" للآلوسي ١/ ٣١٥.\n(١) ساقطة من (ش)، وفي (ج)، (ف): يعني.\n(٢) ساقطة من (ت).\n(٣) في (ش): مثل هذا، وفي (ف): من هذا المعنى.\n(٤) في (ف): فهو.\n(٥) الأنفال: ٣٠.\n(٦) الأحزاب: ٣٧.\n(٧) في (ش): مكروا.\n(٨) في (ت): (وإذ: قال) بناءً على أن الآية التي ذُكرت في (ت) ليست آية الأحزاب، وإنما هي آية الأنفال: ٤٩ ﴿إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هَؤُلَاءِ دِينُهُمْ﴾.","vol":"3","page":194},{"text":"مستقبلًا، كقوله: ﴿فَإِذَا جَاءَتِ الطَّامَّةُ﴾ (١) و﴿الصَّاخَّةُ﴾ (٢) ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾ (٣) أي: يجيء (٤).\nقال الشاعر:\nثم جزاه الله ربّي إذْ جزى. . . جناتِ عدنٍ في العَلالي العُلا (٥)\nأي: يجزيه.\nوقوله: ﴿لِلْمَلَائِكَةِ﴾ أي: الذين كانوا في الأرض. والملائكة: الرسل، واحدها: مَلَكٌ، وأصلها، مألِكٌ (٦)، وجمعها مآلك، وهي من المألُكةِ والمألكة والأُلوكِ، وكلها من (٧) الرسالة، يقال: أَلِكْني إلى فلان، أي: كن رسولي إليه، فقلب، فقيل: ملأك. قال الشاعر:\nفَلَسْت لإنْسيٍّ ولكن لملأكٍ. . . تَنزَّلَ من جوِّ السّماءِ يصُوبُ\n_________\n(١) النازعات: ٣٤.\n(٢) عبس: ٣٣.\n(٣) النصر: ١.\n(٤) أورد قول المبرد: الواحدي في \"البسيط\" ٢/ ٦٨١، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٢٢٣ - ٢٢٤.\n(٥) البيت لأبي النجم كما نسبه إليه الطبري في \"جامع البيان\" ٧/ ١٣٧، ١٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٣٧٥، والماوردي في \"النكت والعيون\" ٢/ ٨٧ ببعض اختلافات في ألفاظه.\n(٦) في (ف): (مأكله).\n(٧) ساقطة من (ج).","vol":"3","page":195},{"text":"ثم حُذف الهمز (١) طلبًا للخفة؛ لكثرة استعماله، فقيل: ملَك (٢). قال النضر بن شُميل في المَلك: إن العرب لا تشتق (٣) (فعْلة) ولا تصرّفه، وهو مما فات عليه (٤).\nوقوله: ﴿إِنِّي جَاعِلٌ﴾ (أي: خالق) (٥) ﴿فِي الْأَرْضِ خَلِيفَةً﴾ أي: بدلًا منكُم، ورافعكم إليّ (٦)، سمّاه (٧) خليفةً؛ لأنه يخلف المذاهب، أي: يجيء بعده، والخليفة أيضًا (٨) من يتولّى إمضاء الأمر (عن الآمِر) (٩).\nوقرأ أبو البرهسم (١٠):\n_________\n(١) في (ج): الهمزة.\n(٢) \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٣)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٨٢)، \"البسيط\" للواحدي ٢/ ٦٨٥، \"البحر المحيط\" لأبي حيان ١/ ٢٨٤، \"لسان العرب\" لابن منظور ١/ ١٨٣ (لك)، \"الدر المصون\" للسمين الحلبي ١/ ٢٤٩، \"عمدة الحفاظ\" للسمين الحلبي ١/ ١٠٢.\n(٣) في (ج)، (ف): لا تشقق.\n(٤) ذكره الواحدي في \"البسيط\" ٢/ ٦٩١. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٢٥.\n(٥) ساقطة من (ش)، (ف).\n(٦) في (ت): إلى السماء.\n(٧) في النسخ الأخرى: سُمِّي.\n(٨) من (ت).\n(٩) في (ج): عن الآخر، وفي (ف): عن الأمير.\n(١٠) بالسين المهملة هكذا في نسخة (ج)، (ف) وهو الصحيح، وتصحَّف في (س)، (ش) بالمعجمة، وكُتب في (ت): أبو البرهشيم.\nوهو عمران بن عثمان الزبيدي الشامي، صاحب القراءات الشاذة.\n\"غاية النهاية\" لابن الجزري ١/ ٦٠٤.","vol":"3","page":196},{"text":"(خليقة) بالقاف (١).\nقال المفسرون: وذلك أن الله تعالى خلق السماء والأرض وخلق الملائكة والجنّ، فأسكن الملائكة السماء، وأسكن الجنّ الأرض فغبروا دهرًا طويلًا في الأرض، ثم ظهر فيهم الحسد والبغي فاقتتلوا وأفسدوا، فبعث الله ﷿ إليهم (٢) جُندًا من الملائكة يقال لهم: الجن، رأسهم (٣) عدوّ الله إبليس، وهم خزان الجنان، اشتق لهم اسم من (الجنة)، فهبطوا إلى الأرض فطردوا الجن عن وجهها، ثم ألحقوهم بشعاب (٤) الجبال وجزائر البحور (٥) وسكنوا الأرض، وخفف الله ﷿ عنهم العبادة فأحبوا البقاء في الأرض لذلك، فأعطى الله تعالى إبليس ملك الأرض وملك السماء الدنيا وخزانة الجنان، فكان يعبد الله ﷿ تارةً في الأرض وتارةً في السماء وتارة في الجنة، فلما رأى ذلك دَخَله الكبر والعجب، فقال في نفسه: ما أعطاني الله ﷿ هذا الملك إلا أني أكرم الملائكة عليه (٦)،\n_________\n(١) \"الكشاف\" للزمخشري ١/ ١٢٨، \"المحرر الوجيز\" لابن عطية ١/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٢٥، \"البحر المحيط\" لأبي حيان ١/ ٢٨٩.\n(٢) في (ت): عليهم.\n(٣) في (ت): رئيسهم.\n(٤) في (ج): بشعوب.\n(٥) في (ت): البحار.\n(٦) الصحيح أن إبليس لم يكن من الملائكة وإنما كان من الجن كما قال تعالى: ﴿وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ﴾ الآية [الكهف: ٥٠]. انظر تفصيل ذلك في كتاب \"تهذيب التفسير وتجريد الأقاويل مما ألحق به من الأباطيل ورديء الأقاويل\" لعبد القادر شيبة الحمد ١/ ٩٩.","vol":"3","page":197},{"text":"وأعظمهم منزلةً لديه، فلمّا أظهر (١) الكبر جاء العزل، فقال الله ﷿ له ولجنده: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾ فلما قال لهم ذلك كرهوا العزل (٢)؛ لأنهم كانوا أهون الملائكة عبادةً، ولأن العزل شديد، فقالوا: ﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا﴾ بالمعاصي ﴿وَيَسْفِكُ الدِّمَاءَ﴾ أي: ويصبّ الدّماء بغير حق (٣).\nفإن قيل: كيف علمُوا ذلك وهو غيب؟ فالجواب عنه ما قال السُّدي: لما قال الله ﷿ (ذلك لهم) (٤) قالوا: وما يكون من ذلك\n_________\n(١) في (ج)، (ف)، (ت): ظهر.\n(٢) ساقطة من (ج)، (ف)، (ت).\n(٣) قال ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٠٩ (٣٢٢): حدثنا أبي، ثنا علي ابن محمَّد الطنافسي، ثنا أبو معاوية ثنا الأعمش، عن بكير بن الأخنس، عن عبد الله ابن عمرو قال: كان بنو الجان في الأرض قبل أن يخلق آدم بألفي سنة، فأفسدوا في الأرض، وسفكوا الدماء، فبعث الله جندًا من الملائكة، فضربهم حتى ألحقوهم بجزائر البحور، فقال الله للملائكة: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ﴾ ﴿قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ﴾. وإسناده صحيح.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٤٠ عن ابن أبي حاتم، والسيوطي في \"الدر المنثور\" ١/ ٩٣ - ٩٤.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٢٦١ بسنده من طريق أبي معاوية به عن ابن عباس، وليس عن عبد الله بن عمرو، قال: صحيح الإسناد ولم يخرجاه.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٩٣.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ١٠٧، \"البسيط\" للواحدي ٢/ ٦٩٧، \"الوسيط\" للواحدي ١/ ١١٣، \"معالم التنزيل\" للبغوي ١/ ٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٣٥، \"لباب التأويل\" للخازن ١/ ٤٤.\n(٤) في (ج): لهم ذلك.","vol":"3","page":198},{"text":"الخليفة؟ قال: تكون له ذرية يفسدون (في الأرض) (١) ويتحاسدون ويقتل بعضهم بعضًا: قالوا عند ذلك: ﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا﴾ (٢) ومعناه: (فقالوا) فحذف فاء النسق يقول الشاعر:\nلمَّا رأيتُ نَبَطًا أنْصارا\nشَمَّرْتُ عن رُكْبَتِيَ الإزَارَا\nكُنْتُ لهم من النَّصَارى جَارُا (٣)\nأي: فكنت لهم. وقال أكثر المفسرين: أرادوا كما فعل بنو الجان قاسوا بالشاهد على الغائب (٤).\nوقال (أهل المعاني) (٥): فيه إضمارٌ واختصار معناه: أتجعل فيها\n_________\n(١) في (ف): ذلك. . .\n(٢) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١١١ (٣٢٥) بسنده عن السدِّي عمَّن حدثه عن ابن عباس: قوله ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ﴾ قال الله: إني خالق بشرًا، وإنهم يتحاسدون فيقتل بعضهم بعضًا، ويفسدون في الأرض: فلذلك قالوا ما قالوا، يعني ﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ﴾. وإسناده ضعيف.\nأورده السيوطي في \"الدر المنثور\" ١/ ٩٥ وزاد نسبته إلى عبد بن حميد.\n(٣) ورد البيت في: \"معاني القرآن\" للفراء ١/ ٤٤، \"جامع البيان\" للطبري ١/ ٣١٨، \"البسيط\" للواحدي ٢/ ٦٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٩، \"الدر المصون\" للسمين الحلبي ١/ ٤٠٧. ونسب الفراء الرجز لبعض الأعراب.\n(٤) \"البسيط\" للواحدي ٢/ ٧٠٣، \"الوسيط\" للواحدي ١/ ١١٥، \"معالم التنزيل\" للبغوي ١/ ٧٩، \"المحرر الوجيز\" لابن عطية ١/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٣٥، \"لباب التأويل\" للخازن ١/ ٤٥، \"الدر المنثور\" للسيوطي ١/ ٩٣.\n(٥) في (ج)، (ت): بعض أهل المعاني.","vol":"3","page":199},{"text":"من يفسد فيها ويسفك (١) الدماء، أم تجعل فيها من لا يفسد فيها (٢) ولا يسفك الدماء (٣)؟ كقوله ﷿: ﴿أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ﴾ (٤) يعني: كمن هو غير قانت، وهو اختيار الحسين بن الفضل (٥).\nقوله ﷿: ﴿وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ﴾ قال الحسن: نقول: سبحان الله وبحمده، وهي صلاة الخلق وتسبيحهم، وعليها يُرزقون (٦) يدل عليه الحديث المروي عن أبي ذر أنه سأل رسول الله - ﷺ -: أي الكلام أفضل؟ فقال: \"ما اصطفاه الله ﷿ للملائكة (٧): سبحان الله وبحمده\" (٨).\n_________\n(١) في (ف): من يسفك.\n(٢) ساقطة من (ج). والعبارة في (ت) هكذا: أتجعل فيها من يفسد فيها ولا نفسد، ويسفك الدماء.\n(٣) بعدها في (ج): فيها.\n(٤) الزمر: ٩.\n(٥) \"البسيط\" للواحدي ٢/ ٧٠٠.\n(٦) \"البسيط\" للواحدي ٢/ ٧٠٤، \"الوسيط\" للواحدي ١/ ١١٥، \"معالم التنزيل\" للبغوي ١/ ٧٩، \"لباب التأويل\" للخازن ١/ ٤٥.\n(٧) في (ج)، (ت): لملائكته.\n(٨) أخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٨١ (٢٩٩٠٩) كتاب الدعاء، في ثواب التسبيح، وفي ١٢/ ٣٢٦ (٣٦٠٥٢)، وأحمد في \"المسند\" ٥/ ١٤٨، ١٦١، ١٧٦ (٢١٣٢٠، ٢١٤٢٩، ٢١٥٢٩)، والبخاري في \"الأدب المفرد\" (ص ٢١٩)، ومسلم كتاب الذكر، باب فضل سبحان الله وبحمده (٢٧٣١)، والترمذي كتاب الدعوات، باب أي الكلام أحب إلى الله (٣٥٩٣)، والنسائي في \"عمل اليوم والليلة\" (٨٢٤، ٨٢٥)، والطبراني في \"الدعاء\" ٣/ ١٥٥٩ (١٦٧٧، ١٦٧٨)، والحاكم في \"المستدرك ١/ ٥٠١، والبيهقي في \"شعب الإيمان\" ١/ ٤٢٠ (٥٩٢)، وابن عبد البر في \"التمهيد\" ٦/ ٥١، والأصبهاني في \"الترغيب =","vol":"3","page":200},{"text":"وقيل: معناه: ونحن نصلي لك بأمرك (١).\nوالتسبيح يكون (٢) بمعنى التنزيه، ويكون بمعنى الصلاة، ومنه قيل للصلاة: سبحةٌ (٣).\nوقيل معناه: نصلي ونقرأ (٤) فاتحة (٥) الكتاب ونقدس لك وننزهك (٦).\nواللام صلة، وقيل: هو (٧) لام الأجل، أي: ونُطهر لأجلك قلوبنا من الشرك بك، وأبداننا عن (٨) معصيتك (٩). وقال بعض العلماء: في\n_________\n= والترهيب\" (٧١٤) من طرق عن سعيد بن إياس الجريري، عن عبد الله الجسري، عن عبد الله بن الصامت، عن أبي ذر.\n(١) أخرج الطبري في \"جامع البيان\" ١/ ٢١١ بسنده عن ابن عباس وابن مسعود وناس من أصحاب النبي - ﷺ - ﴿وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ﴾ قال: يقولون: نصلي لك. وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٤٣ - ٣٤٤.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ١٠٨، \"البسيط\" للواحدي ٢/ ٧٠٤، \"معالم التنزيل\" للبغوي ١/ ٧٩، \"مفاتيح الغيب\" للرازي ٢/ ١٧٣، \"لباب التأويل\" للخازن ١/ ٤٥، \"البحر المحيط\" لأبي حيان ١/ ٢٩١.\n(٢) ساقطة من (ف).\n(٣) \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٣١.\n(٤) في النسخ الأخرى: ونقرأ فيها.\n(٥) في (ش)، (ت): بفاتحة.\n(٦) نقل القرطبي في \"الجامع لأحكام القرآن\" ١/ ٢٣٧ عن قتادة أنه قال: تسبيحهم: سبحان الله، على عرفه في اللغة. قال: وهو الصحيح. واستدل عليه بحديث أبي ذر السابق.\n(٧) في (ت): هي.\n(٨) في (ج) (ش)، (ف): من.\n(٩) \"البسيط\" للواحدي ٢/ ٧٠٦، ٧٠٨، \"إملاء ما من به الرحمن\" للعكبري ١/ ٢٢.","vol":"3","page":201},{"text":"الآية تقديم وتأخير، مجازها: ونحن نسبح ونقدس لك بحمدك؛ لأنه إذا حُملت الآية على التأويل الأول ضاهى قول الملائكة التزكية والإدلال بالعمل، وإذا حملت على هذا التأويل ضاهى قولهم التحدث (١) بنعمة الله وإضافة المنة إلى الله، فكأنهم قالوا: إنَّا (٢) وإن سبّحنا وقدّسنا وأطعنا وعبدنا، فذلك كله بحمدك لا بأنفسنا (٣).\nقال الله تعالى: ﴿إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ﴾ من استخلافي في الأرض، ووجه المصلحة فيه، فلا تعترضوا علي في حكمي، وتدبيري (٤).\nوقيل: إني أعلم أن (٥) في ذرية من أستخلفه (٦) في الأرض أنبياء وأولياء وعلماء وصلحاء.\nوقيل: إني أعلم أنهم يذنبون وأني أغفر لهم (٧).\n_________\n(١) في (ت): التحديث.\n(٢) من (ج)، (ش)، (ت).\n(٣) \"الكشاف\" للزمخشري ١/ ١٢٩، \"مفاتيح الغيب\" للرازي ٢/ ١٧٣، \"البحر المحيط\" لأبي حيان ١/ ٢٩١.\n(٤) في (ت): وتقديري.\nوسؤال الملائكة هنا ليس سؤال اعتراض، وإنما هو سؤال استعلام واستكشاف عن الحقيقة التي غابت عنهم. انظر: \"تهذيب التفسير وتجريد الأقاويل مما ألحق به من الأباطيل ورديء الأقاويل\" لعبد القادر شيبة الحمد ١/ ٨٩.\n(٥) من (ج)، (ت).\n(٦) في (ت): استخلفته.\n(٧) \"جامع البيان\" للطبري ١/ ٢١٢، \"بحر العلوم\" للسمرقندي ١/ ١٠٨، \"معالم التنزيل\" للبغوي ١/ ٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٣٨.","vol":"3","page":202},{"text":"وقال بعض العلماء: إن الله تعالى أخرج آدم من الجنَّة قبل أن أدخله فيها بقوله: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾ ثم كان خروجه من الجنّة بذنبه.\nودلَّ علي أنَّه كان بقضاء الله وقدره، ما (١):\n[٢٥٣] أخبرنا (عبد الله بن حامد (٢) قال: أنا حامد بن محمد (٣) حدثنا محمد بن صالح (٤) قال: نا) (٥) عبد الله بن عبد العزيز (٦)\n_________\n(١) ساقطة من النسخ الأخرى، فالكلام فيها مستأنف.\n(٢) لم يذكر بجرح ولا تعديل.\n(٣) ثقة.\n(٤) محمد بن صالح الأشج، من أهل همدان، يروي عن يحيى بن نصر بن حاجب، وأبي نعيم. روى عنه أحمد بن سعيد، وأبو علي حامد بن محمد الرفَّاء، وغيرهما.\nذكره ابن حبان في \"الثقات\". وقال: يخطئ.\n\"الثقات\" لابن حبان ٩/ ١٤٨، \"لسان الميزان\" لابن حجر ٥/ ٢٠٣.\n(٥) ما بين القوسين مُثبت من (ج)، (ت) وساقط في بقية النسخ.\n(٦) عبد الله بن عبد العزيز بن عبد الله بن عامر بن أُسيد بن حراز الليثي، أبو عبد العزيز المدني. ضعيف.\nقال أبو زرعة: ليس بالقوي. وقال أبو حاتم: منكر الحديث، ضعيف الحديث. وقال البخاري: منكر الحديث. وقال النسائي: ضعيف. وقال ابن حبان: اختلط بآخره، فكان يقلب الأسانيد ولا يعلم، ويرفع المراسيل، فاستحق الترك.\nوقال الذهبي: ضعَّفوه. وقال ابن حجر: ضعيف، واختلط بآخره. من السابعة. \"الضعفاء الصغير\" للبخاري (١٨٧)، \"تاريخ أبي زرعة الرازي\" (٣٥٥، ٤٤٦، ٦٢٩، ٦٩١)، \"الضعفاء والمتروكين\" للنسائي (٣٢٢)، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٠٣، \"المجروحين\" لابن حبان ٢/ ٨، \"تهذيب الكمال\" للمزي =","vol":"3","page":203},{"text":"قال: حدثنا سفيان الثوري (١) عن ابن أبي نجيح (٢) عن مجاهد (٣) في قوله: ﴿إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ﴾ قال: عَلِم (٤) من إبليس المعصية، وخلقه (٥) لها (٦).\n[٢٥٤] وأخبرنا عبد الله بن حامد (٧) قال: أنا أحمد بن محمد بن\n_________\n= ١٥/ ٢٣٨، \"ديوان الضعفاء\" للذهبي (٢٢٢٨)، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٧٦، \"تقريب التهذيب\" لابن حجر (٣٤٦٧).\n(١) ثقة، رمي بالقدر، وربما دلس.\n(٢) الإمام الثقة المفسر.\n(٣) الإمام الثقة المشهور إمام التفسير.\n(٤) في (ف)، (ت): (أعْلَمُ).\n(٥) في (ت): وخلقته.\n(٦) [٢٥٣] الحكم على الإسناد:\nإسناده ضعيف، لضعف عبد الله بن عبد العزيز، كما أنَّ محمد بن صالح، ذكره ابن حبان في \"الثقات \" وقال: يخطئ.\nولكن عبد الله بن عبد العزيز تابعه سعيد بن منصور فبقي محمد بن صالح. وورد من عدة طرق والله تعالى أعلم.\nالتخريج:\nرواه سعيد بن منصور في \"سننه\" ٢/ ٥٤٨ (١٨٤) عن سفيان به، مثله.\nوأخرجه الطبري في \"جامع البيان\" ١/ ٢١٢ من طريق سفيان كذلك.\nوورد الأثر من طرق أخرى عن ابن أبي نجيح عن مجاهد. ومن طرق أخرى عن مجاهد في \"جامع البيان\" للطبري ١/ ٢١٢ - ٢١٣، \"السنة\" لعبد الله بن الإمام أحمد ٢/ ٤٢٦ (٩٣٨)، \"تفسير مجاهد\" (ص ٧٢)، \"تفسير سفيان بن عيينة\" (ص ٢٠٥)، \"الدر المنثور\" للسيوطي ١/ ٩٦.\n(٧) لم يذكر بجرح أو تعديل.","vol":"3","page":204},{"text":"الحسن (١) قال: نا محمد بن يحيى (٢) قال: نا (يعقوب بن إبراهيم بن سعد) (٣) قال: نا أبي عن ابن شهاب (٤) عن حميد (٥) عن أبي هريرة (٦) قال: قال رسول الله - ﷺ -: \"احتج آدم وموسى -﵉- فقال له موسى: أنت آدم الَّذي أخرجتك خطيئتك (٧) من الجنَّة، فقال له آدم: أنت موسى الَّذي اصطفاك الله بكلامه وبرسالته (٨) ثم (٩) تلومني علي أمرٍ قُدر علي قبل أن أخلق. قال: فحج آدم موسى\" (١٠).\n_________\n(١) ابن الشرقي، ثقة، مأمون.\n(٢) الذهلي، ثقة، حافظ، جليل.\n(٣) في (س): (يحيى بن يعقوب بن إبراهيم بن سعد). وهو خطأ، والتصويب من النسخ الأخرى، ومن مصادر الترجمة ويعقوب وأبوه إبراهيم ثقتان.\n(٤) الزهري: الفقيه، الحافظ. متفق علي جلالته وإتقانه وثقته.\n(٥) حُميد بن عبد الرحمن بن عوف القرشي الزهري، أبو إبراهيم، ويقال: أبو عبد الرحمن، ويقال: أبو عثمان، المدني: ثقة، مات سنهّ (١٠٥ هـ) على الصحيح.\n\"تهذيب الكمال\" للمزي ٧/ ٣٧٨، \"تقريب التهذيب\" لابن حجر (١٥٦١).\n(٦) صحابي.\n(٧) في (ت): معصيتك.\n(٨) في (ج): برسالته وكلامه، وفي (ش)، (ف): ورسالته.\n(٩) في (ف): لِمَ.\n(١٠) [٢٥٤] الحكم على الإسناد:\nإسناده ثقات، ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه مسلم كتاب القدر، باب حجاج آدم وموسى ﵉ (٢٦٥٢) من طريق: يعقوب بن إبراهيم عن أبيه به.\nوأخرجه أحمد في \"المسند\" ٢/ ٢٦٤ (٧٥٨٨)، والبخاري كتاب الأنبياء، باب =","vol":"3","page":205},{"text":"فصل في معنى الخليفة:\n[٢٥٥] (أخبرنا عبد الله بن حامد بن محمد (١) بقراءتي عليه في داره قال: أنا أحمد بن محمد بن يوسف (٢) قال) (٣): نا يعقوب بن سفيان الصغير (٤) قال: نا يعقوب بن سفيان الكبير (٥) قال: نا ابن أبي مريم (٦) قال: أنا نُعيم بن حماد (٧) قال:\n_________\n= وفاة موسى وذكْرِهِ (٣٤٠٩)، وابن أبي عاصم في \"السنة\" ١/ ٦٧ (١٤٦)، من طريق إبراهيم بن سعد به، مثله.\nوأخرجه البخاري كتاب التوحيد، باب ما جاء في قوله ﷿: ﴿وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا﴾ (٧٥١٥)، واللالكائي في \"شرح أصول اعتقاد أهل السنة والجماعة\" ٣/ ٥٨٢ (١٠٣٣)، والبيهقي في \"الأسماء والصفات\" ١/ ٤٨٦ (٤١٦) من طرق أخرى عن ابن شهاب.\nوورد هذا الحديث من طرق كثيرة عن أبي هريرة، وغيره.\nقال ابن حجر: وقع لنا من طرق عشرة عن أبي هريرة. .\n\"فتح الباري\" ١١/ ٥٠٦، \"السنة\" لابن أبي عاصم ١/ ٦٢ وما بعدها، \"الشريعة\" للآجرّي ١/ ٥٢١ مع حاشية التحقيق.\n(١) لم يذكر بجرح أو تعديل.\n(٢) مختلف في عدالته.\n(٣) ما بين القوسين ساقط من (ش)، (ف).\n(٤) لم يذكر بجرح أو تعديل.\n(٥) ثقة، حافظ.\n(٦) سعيد، ثقة، ثبت، فقيه.\n(٧) نعيم بن حماد بن معاوية بن الحارث بن همام بن سلمة بن مالك الخزاعي، أبو عبد الله المروزي الفرضي الأعور، صاحب التصانيف، سكن مصر. قال الإمام أحمد: أول من عرفناه يكتب المسند نعيم بن حماد، وقال الخطيب البغدادي: يقال: إنَّ أول من جمع المسند وصنَّفه نعيم. =","vol":"3","page":206},{"text":"نا هشيم (١) ومحمد بن زيد عن (٢) العوام بن حوشب (٣) قال: حدثني شيخ من بني أسد في أرض الروم قال: حدثني رجل من\n_________\n= وثَّقه: أحمد، وابن معين، والعجلي، وقال النسائي: ضعيف، وفي رواية: ليس بثقة، وقال الدارقطني: إمام في السنة، كثير الوهم. وقال أبو أحمد الحاكم: ربما يخالف في بعض حديثه، وقال ابن أبي حاتم: محله الصدق، وذكره ابن حبان في \"الثقات\"، وقال: ربما أخطأ ووهم، وقال الذهبي في \"الكاشف\": مختلف فيه، وقال في \"سير أعلام النبلاء\": نعيم من كبار أوعية العلم، لكنه لا تركن النفس إلى رواياته.\nوقال ابن حجر: صدوق يخطئ كثيرًا، فقيه عارف بالفرائض، وقد تتبَّع ابن عدي ما أخطأ فيه، وقال: باقي حديثه مستقيم. مات سنة (٢٢٨ هـ) على الصحيح.\n\"الكامل\" لابن عدي ٧/ ١٦، \"معرفة الثقات\" للعجلي (١٨٥٨)، \"الثقات\" لابن حبان ٩/ ٢١٩، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٦٣، \"تاريخ بغداد\" للخطيب ١٣/ ٣٠٦، \"تهذيب الكمال\" للمزي ٢٩/ ٤٦٦، \"ميزان الاعتدال\" للذهبي ٤/ ٢٦٧، \"الكاشف\" للذهبي ٢/ ٣٢٤، \"سير أعلام النبلاء\" للذهبي ١٠/ ٥٩٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٣٣، \"تقريب التهذيب\" لابن حجر (٧٢١٥).\n(١) في (ش)، (ف) تصحَّف: (هشيم) إلى (هشام)، وهشيم هو ابن بشير. ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٢) في (ش)، (ف): بن. وهو خطأ.\nوهو محمد بن يزيد الكلاعي، أبو سعيد، أو أبو يزيد، أو أبو إسحاق الواسطي، مولى خولان، شامي الأصل. ثقة، ثبت، عابد، مات سنة (١٩٠ هـ) أو قبلها، أو بعدها.\n\"تهذيب الكمال\" للمزي ٢٧/ ٣٠، إ تقريب التهذيب\" لابن حجر (٦٤٤٣).\n(٣) العوام بن حَوشب بن يزيد الشيباني، أبو عيسى الواسطي، ثقة، ثبت، فاضل، مات سنة (١٤٨ هـ).\n\"تهذيب التهذيب\" لابن حجر ٣/ ٣٣٤، \"تقريب التهذيب\" لابن حجر (٥٢٤٦).","vol":"3","page":207},{"text":"قومي شهد عمر بن الخطاب (١) - ﵁ - أنَّه (٢) سأل طلحة والزبير وكعبًا (٣) وسلمان (٤): ما الخليفة من الملِك؟ فقال طلحة والزبير: ما ندري. فقال سلمان: الخليفة الَّذي يعدل في الرعية، ويقسم بينهم بالسوية، ويشفق عليهم شفقة الرجل علي أهله (والوالد على ولده) (٥) ويقضي بكتاب الله ﷿، فقال كعب: ما كنت أحسب أن في المجلس أحدًا يعرف الخليفة من الملك غيري، ولكن الله ﷿ ملأ سلمان علمًا وحكمًا وعدلًا (٦).\n_________\n(١) صحابي.\n(٢) ساقطة من (ج).\n(٣) هو كعب الأحبار.\n(٤) سلمان أبو عبد الله الفارسي، ويقال له: سلمان ابن الإسلام، وسلمان الخير، أصله من رامهرمز وقيل: من أصبهان، وكان قد سمع بأنَّ النبي - ﷺ - سيبعث، فخرج في طلب ذلك، فأُسر وبيع بالمدينة، فاشتغل بالرق، حتَّى كان أول مشاهده الخندق، وشهد بقية المشاهد وفتوح العراق، وولي المدائن. وقال ابن عبد البر: يقال: إنه شهد بدرًا، وكان عالمًا زاهدًا. توفي سنة (٣٥ هـ)، وقيل: (٣٦ هـ)، وقيل: (٣٧ هـ)، وقيل: (٣٣ هـ)، وقيل (٣٢ هـ).\n\"الاستيعاب\" لابن عبد البر ٢/ ١٩٤، \"الإصابة\" لابن حجر ٣/ ١١٨.\n(٥) زيادة من (ت).\n(٦) [٢٥٥] الحكم على الإسناد:\nإسناده ضعيف، فيه مجهولان: الشيخ الَّذي من بني أسد، ومحدِّثه، وفيه نعيم بن حماد: صدوق يخطئ كثيرًا، وأحمد بن محمد بن يوسف: مختلف في عدالته، وشيخ المصنف ويعقوب الصغير: لم أجد فيه جرحًا ولا تعديلًا. والله أعلم.\nالتخريج:\nرواه نعيم بن حماد في كتابه \"الفتن\" (٢٣٦ - ٢٣٧) وذكر الجزء الأخير منه: ابن عبد البر في \"الاستيعاب\" ٢/ ١٩٤ في ترجمة سلمان.","vol":"3","page":208},{"text":"وروى زاذان (١) عن سلمان أن عمر - ﵁ - قال له: أملِكٌ أنا أم خليفة؟ فقال سلمان: إن أنت جبيت من (٢) أرض المسلمين درهمًا أو أقل أو أكثر ووضعته في غير حقه فأنت ملك، فاستعبر (٣) عمر (٤).\n_________\n(١) زاذان، أبو عبد الله، ويقال: أبو عمر، الكِندي مولاهم، الكوفي الضرير البزَّاز، يقال: إنَّه شهد خطبة عمر بن الخطاب بالجابية، وروى عنه، وعن غيره من الصحابة.\nقال محمد بن الحسين البغدادي: قلت لابن معين: ما تقول في زاذان روى عن سلمان؟ قال: نعم، روى عن سلمان وغيره، وهو ثبت في سلمان، وقال عنه ابن معين أيضًا: ثقة، لا يُسأل عن مثله، ووثَّقه -أيضًا-: ابن سعد، والخطيب البغدادي، والعجلي والذهبي. وقال النسائي: ليس به بأس، وقال ابن عدي: أحاديثه لا بأس بها إذا روى عنه ثقة، وذكره ابن حبان في \"الثقات\" وقال: كان يخطئ كثيرًا، وقال الحاكم أبو أحمد: ليس بالمتين عندهم. وقال ابن حجر: صدوق يرسل، وفيه شيعية. مات سنة (٨٢ هـ).\n\"الطبقات الكبرى\" لابن سعد ٦/ ١٧٨، \"الكامل\" لابن عدي ٣/ ٢٣٦، \"تاريخ بغداد\" للخطيب ٨/ ٣٨٧، \"الثقات\" لابن حبان ٤/ ٢٦٥، \"معرفة الثقات\" للعجلي (٤٨٨)، \"تهذيب الكمال\" للمزي ٩/ ٢٦٣، \"سير أعلام النبلاء\" للذهبي ٤/ ٢٨٠، \"ميزان الاعتدال\" للذهبي ٢/ ٦٣، \"الكاشف\" للذهبي ١/ ٤٠٠، \"تهذيب التهذيب\" لابن حجر ١/ ٦١٩، \"تقريب التهذيب\" لابن حجر (١٩٨٨).\n(٢) ساقطة من (ج).\n(٣) في (ت): قال: فاستعبر.\n(٤) الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه ابن سعد في \"الطبقات الكبرى\" ٣/ ٣٥٦، والبلاذري في \"أنساب الأشراف\" ١٠/ ٣٦٠.","vol":"3","page":209},{"text":"[٢٥٦] وأخبرنا عبد الله بن حامد (١) قال: أنا أحمد بن محمد بن يوسف (٢) قال: أنا (٣) يعقوب الصغير (٤) قال: نا يعقوب الكبير (٥) قال: نا عبد الله بن عثمان (٦) قال: أنا عبد الله (٧) قال: نا صخر أبو المعلى (٨) عن يونس (٩) أنّ معاوية (١٠) كان يقول -إذا جلس\n_________\n(١) لم يذكر بجرح ولا تعديل.\n(٢) مختلف في عدالته.\n(٣) في (ج): نا، وفي (ت): ثنا.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) ثقة، حافظ.\n(٦) عبد الله بن عثمان بن جَبَلة -بفتح الجيم والموحدة- ابن أبي رَوَّاد -بفتح الراء وتشديد الواو- العَتَكي -بفتح المهملة والمثناة- أبو عبد الرحمن المروزي، الملقَّب (عبدان) ثقة، حافظ، مات سنة (١٢٢ هـ).\n\"تهذيب الكمال\" للمزي ١٥/ ٢٧٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٨٢، \"تقريب التهذيب\" لابن حجر (٣٤٨٨).\n(٧) هو ابن المبارك، الإمام، العالم، الثقة، الثبت.\n(٨) صخر بن جندل، أبو المعلَّى الشامي البيروتي، ويقال: صخر بن جندلة. قال أبو حاتم: ليس به بأس، هو من ثقات أهل الشام، وذكره ابن حبان في \"الثقات\" باسم صخر بن صدقة، وقال: يروي المقاطيع.\n\"التاريخ الكبير\" للبخاري ٢/ ٢/ ٣١١، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٢٧، \"الثقات\" لابن حبان ٨/ ٣٢٢.\n(٩) يونس بن ميسرة بن حَلْبَس -بمهملتين في طرفيه وموحدة، وزن جعفر- وقد ينسب لجدِّه. قال ابن معين: أدرك معاوية، وهو ثقة عابد معمّر، مات سنة (١٣٢ هـ). \"تهذيب الكمال\" للمزي ٣٢/ ٥٤٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٧٣، \"تقريب التهذيب\" لابن حجر (٧٩٧٣).\n(١٠) صحابي.","vol":"3","page":210},{"text":"على المنبر-: (يا أيها) (١) الناس إنَّ الخلافة ليست بجمع (٢) المال ولا تفريقه (٣)، ولكن الخلافة العمل بالحق، والحكم بالعدل، وأخذ الناس بأمر الله ﷿ (٤).\n\n<span data-type=\"title\" id=toc-403>٣١ </span>- قوله -﷿-: ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾\nوذلك أن الله ﷿ لما قال للملائكة: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾ قالوا فيما بينهم: ليخلق (٥) ربنا ما شاء فلن يخلق خلقًا أفضل ولا أكرم عليه منا، وإن كان خيرًا منا فنحن أعلم منه، لأنا خُلقنا قبله، ورأينا ما لم يره، فلما أعجبوا بعلمهم وعِبادتهم فضّل الله ﷿ آدم عليهم بالعلم، فعلَّمه الأسماء كلها، وهذا معنى (٦) قول ابن عباس\n_________\n(١) في (ش)، (ف): أيها.\n(٢) في (ج): بجميع.\n(٣) في (ش)، (ت)، (ف): بتفريقه.\n(٤) [٢٥٦] الحكم على الإسناد:\nفي إسناده أحمد بن محمد بن يوسف مختلف في عدالته.\nالتخريج:\nقال الذهبي: أثنوا علي حفظه وفهمه، واختلفوا في عدالته، ويعقوب الصغير: لم أجد فيه جرحًا ولا تعديلًا هو وشيخ المصنف، والله أعلم.\nأخرجه البخاري في \"التاريخ الكبير\" ٤/ ٣١١، قال: وقال لنا مردويه: أنا عبد الله بن صخر، قال معاوية: الخلافة العمل بالحق، والحكم بالمعدلة أخذ الناس بأمر الله.\n(٥) في (ت): يخلق.\n(٦) ساقطة من (ف).","vol":"3","page":211},{"text":"والحسن وقتادة (١).\nواختلف العلماء في هذِه الأسماء:\nفقال الربيع بن أنس: أسماء الملائكة (٢).\nوقال عبد الرحمن بن زيد: أسماء ذريته (٣).\nوقال ابن عباس ومجاهد وقتادة والضحاك: علَّمه اسم كل شيء، حتَّى القَصْعة (٤) والقُصَيعة (٥).\nوقال مقاتل: خلق الله كل شيء الحيوان (٦) والجماد وغيرهما (٧)،\n_________\n(١) \"جامع البيان\" للطبري ١/ ٢١٦، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٢٠ - ١٢١، \"الوسيط\" للواحدي ١/ ١١٦، \"معالم التنزيل\" للبغوي ١/ ٨٠، \"لباب التأويل\" للخازن ١/ ٤٧، \"تفسير القرآن العظيم\" لابن كثير ١/ ٣٥١ - ٣٥٢، \"الدر المنثور\" للسيوطي ١/ ١٠١.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٢١٦، وذكره البغوي في \"معالم التنزيل\" ١/ ٨٠، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٤٧، والسيوطي في \"الدر المنثور\" ١/ ١٠١.\n(٣) أخرجه ابن جرير \"جامع البيان\" ١/ ٢١٦، بإسناد صحيح، وذكره البغوي في \"معالم التنزيل\" ١/ ٨٥، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٤٧، والسيوطي في \"الدر المنثور\" ١/ ١٠١.\n(٤) في (ت): حتَّى القصيعة والمغرفة.\n(٥) أخرج أقوالهم ابن جرير في \"جامع البيان\" ١/ ٢١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١١٥، ١١٦ (٣٤١، ٣٤٢)، وذكرها الواحدي في \"البسيط\" ٢/ ٧١٩، وفي \"الوسيط\" (١١٦)، والبغوي في \"معالم التنزيل\" ١/ ٨٠، والسيوطي في \"الدر المنثور\" ١/ ١٠٠.\n(٦) في (ت): من الحيوان.\n(٧) في النسخ الأخرى: وغيرها.","vol":"3","page":212},{"text":"ثم علم آدم أسماءها، وقال له: يا آدم هذا فرس، هذا (١) حمار، هذا (٢) بغل، حتَّى أتى علي آخرها، ثم عرض تلك الشخوص المسميات الموجودات على الملائكة، فلذلك قال: ﴿ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ﴾ ولم يقل: عرضها، رده إلى (٣) الشخوص والمسميات؛ لأن الأعراض لا تعرض (٤).\n[٢٥٧] أخبرنا عبد الله بن حامد (٥) قال: أنا أحمد بن محمد بن يوسف (٦) قال: نا يعقوب (٧) قال: نا يعقوب (٨) الكبير (٩) قال: نا أبو النعمان (١٠) قال:\n_________\n(١) في النسخ الأخرى: وهذا.\n(٢) في النسخ الأخرى: وهذا.\n(٣) في (ت): علي.\n(٤) ذكره الواحدي في \"البسيط\" ٢/ ٧٢٤، والبغوي في \"معالم التنزيل\" ١/ ٨٠، \"لباب التأويل\" للخازن ١/ ٤٧. وانظر: \"جامع البيان\" للطبري ١/ ٢١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١١٥، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٤٩، والسيوطي \"الدر المنثور\" ١/ ١٠١.\n(٥) لم يذكر بجرح ولا تعديل.\n(٦) مختلف في عدالته.\n(٧) لم يذكر بجرح ولا تعديل.\n(٨) في النسخ الخطية: (يوسف) بدل (يعقوب)، والمثبت هو الصواب.\n(٩) ثقة، حافظ.\n(١٠) أبو النعمان محمد بن الفضل السدوسي، البصري، لقبه عارم، ثقة، ثبت، تغيَّر في آخر عمره. قال سليمان بن حرب: هو أثبت أصحاب حماد بن زيد بعد عبد الرحمن بن مهدي. توفي سنة (٢٢٣ هـ) أو (٢٢٤ هـ).\n\"تهذيب الكمال\" للمزي ٢٦/ ٢٨٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٧٥، \"تقريب التهذيب\" لابن حجر (٦٢٦٦)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٣٨٢).","vol":"3","page":213},{"text":"نا حماد (١) عن عوف (٢) عن قسامة (٣) عن الأشعري (٤) قال: علم الله ﷿ آدم صنعة كل شيء (٥).\n_________\n(١) ابن زيد. ثقة، ثبت.\n(٢) عوف بن أبي جميلة، بفتح الجيم، الأعرابي، العبدي، البصري، ثقة، رُمي بالقدر وبالتَّشيع. توفي سنة (١٤٦ هـ) أو (١٤٧ هـ).\n\"تهذيب الكمال\" للمزي ٢٢/ ٤٣٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٣٦، \"تقريب التهذيب\" لابن حجر (٥٢٥٠).\n(٣) وفي النسخ الخطَّية: (شبابة) وهو خطأ، وصُحِّح من مصادر التخريج.\nوهو قسامة بن زهير المازني، البصري، ثقة. مات قبل المائة.\n\"تهذيب الكمال\" للمزي ٢٣/ ٦٠٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٤٠، \"تقريب التهذيب\" لابن حجر (٥٥٨٤).\n(٤) الأشعري: هو عبد الله بن قيس بن سليم بن حَضَّار، بفتح المهملة وتشديد الضاد المعجمة، أبو موسى الأشعري، صحابي مشهور، أمَّره عمر ثم عثمان، وهو أحد الحَكَمين بصِفِّين، مات سنة (٥٠ هـ) وقيل: بعدها.\n\"الاستيعاب\" لابن عبد البر ٣/ ١٠٣، \"تقريب التهذيب\" لابن حجر (٣٥٦٦).\n(٥) [٢٥٧] الحكم على الإسناد:\nفيه أحمد بن محمد بن يوسف مختلف في عدالته، وشيخ المصنف ويعقوب الصغير لم يذكرا بجرح أو تعديل.\nوالحديث صححه الحاكم ووافقه الذهبي والله أعلم.\nالتخريج:\nأخرجه البزَّار في \"البحر الزخار\" ٨/ ٤٥ (٣٠٣٠)، والحاكم في \"المستدرك \" ٢/ ٥٤٣ وعنه أخرجه البيهقي في \"البعث والنشور\" (١٩٨) من طريق عوف، عن قسامة، عن أبي موسى موقوفًا به.\nوصحَّحه البزار في \"البحر الزخار\" (٣٠٢٩) مرفوعًا من طريق ربعي بن عُليَّة، عن عوف، عن قسامة، عن أبي موسى الأشعري. =","vol":"3","page":214},{"text":"وقال جويبر (١)، عن الضحاك (٢)، عن ابن عباس (٣) قال (٤): علم الله ﷿ آدم أسماء الخلق والقرى والمدن والأجبل السبع، وأسماء الطير والشجر، وأسماء ما كان (وما يكون) (٥) وكل نسمةٍ الله بارئها إلى يوم القيامة، وعرض تلك الأسماء على الملائكة، فقال: ﴿أَنْبِئُونِي﴾ أي (٦): أخبروني بأسماء هؤلاء إن كنتم صادقين أن (٧) الخليفة الَّذي أجعله في الأرض (٨) يفسد فيها ويسفِكُ الدماء. أراد الله تعالى بذلك: كيف تدعون علم ما لم يكن بعد وأنتم لا تعلمون علم ما ترون وما تعاينون (٩)؟ !\n_________\n= قال البزَّار: وهذا الحديث رواه غير واحد عن عوف عن قسامة عن أبي موسى موقوفًا، ولا نعلم أحدًا رفعه غير ربعي. وذكره الهيثمي في \"مجمع الزوائد\" ٨/ ١٩٧ وقال: رواه البزار والطبراني ورجاله ثقات.\n(١) ابن سعيد ضعيف جدًّا.\n(٢) ابن مزاحم، صدوق، كثير الإرسال.\n(٣) صحابي.\n(٤) ساقطة من (ج).\n(٥) في النسخ الأخرى: ويكون.\n(٦) ساقطة من (ج).\n(٧) في (ت): بأنّ.\n(٨) في (ت): فيها.\n(٩) الحكم على الإسناد:\nضعيف جدًا؛ لأجل جويبر.\nالتخريج:\n\"جامع البيان\" للطبري ١/ ٢١٨، \"بحر العلوم\" للسمرقندي ١/ ١٠٩، \"البسيط\" للواحدي ٢/ ٧٢٥.","vol":"3","page":215},{"text":"قال الحسن وقتادة: إن كنتم صادقين أني لا أخلق خلقًا إلا كنتم أعلم وأفضل وأعلم (١) منه (٢). فقالت الملائكة -إقرارًا بالعجز واعتذارًا-: (سبحانك.\nفذلك قوله تعالى:\n\n<span data-type=\"title\" id=toc-404>٣٢ </span>- ﴿قَالُوا سُبْحَانَكَ﴾\nأي): (٣) تنزيها لك عن الاعتراض عليك في حكمك وتدبيرك (٤). وهو نصب على المصدر، أي: نسبح سبحانًا في قول الخليل. وقال الكسائي: خارج عن (٥) الوصف. وقيل: على النداء المضاف (٦)، أي: يا سبحانك (٧).\n_________\n(١) زيادة من (ش).\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٢١٨ بإسناده عن الحسن وقتادة.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٤٩ بإسناد الطبري. وهو في \"تفسير الحسن البصري\" ٢/ ٣٥.\n(٣) ما بين القوسين ساقط من (ج)، (ش)، (ف)، وفي (ت): سقط قوله: سبحانك، فذلك قوله تعالى.\n(٤) أخرج الطبري في \"جامع البيان\" ١/ ٢٢١ - بإسناده- عن الضحاك، عن ابن عباس: ﴿قَالُوا سُبْحَانَكَ﴾ تنزيهًا لله من أن يكون أحد يعلم الغيب غيره، تُبنا إليك ﴿لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا﴾ تبرِّيًّا منهم من علم الغيب. ﴿إِلَّا مَا عَلَّمْتَنَا﴾ كما علمت آدم.\n(٥) في (ش): على.\n(٦) في (ش)، (ف): والمضاف.\n(٧) البيان في غريب إعراب القرآن\" لابن الأنباري ١/ ٧٢، \"البسيط\" للواحدي ٢/ ٧٢٦، \"البحر المحيط \" لأبي حيان ١/ ٢٩٧.","vol":"3","page":216},{"text":"﴿لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ﴾ أي: العليم بخلقك (١) (والحكيم في أمرك) (٢)، وللحكيم (٣) معنيان.\nأحدهما المحكِم للفعل كقوله (٤): عذاب أليم، وضرب وجيع، و(قال الشاعر) (٥):\nأمن ريحانة الداعي السميعُ\nأي: المؤلم والموجع والمسمع، فعيل بمعنى مفعِل، وعلى هذا التأويل هو صفة فعل. والآخر بمعنى العالم، وحينئذ يكون صفة ذات.\nوأصل الحكمة -في كلام العرب-: المنع، يقال: أحكمت اليتيم عن الفساد وحكمْته أي: (٦) منعته، قال جرير:\nأبَني حَنيفَةَ أحكِمُوا سُفَهاءَكُمْ. . . إنِّي أخَاف عَلَيكُمُ أنْ أغضَبَا (٧)\n_________\n(١) في (ف): بخلقنا.\n(٢) ساقط من (ف).\n(٣) في (ف): والحكم له.\n(٤) في (ج): كقولهم.\n(٥) من (ت).\n(٦) ساقطة من (ت).\n(٧) \"شرح ديوان جرير\" (ص ٤٧)، وورد البيت -أيضًا- في: \"تهذيب اللغة\" للأزهري ٤/ ١١٢ (حكم)، \"الزاهر\" للأزهري ١/ ٥٠٣، \"الصحاح\" للجوهري ٥/ ١٩٠٢ (حكم)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٤٨)، \"لسان العرب\" لابن منظور ٣/ ٢٧٠ (حكم)، \"الدر المصون\" للسمين الحلبي ١/ ٢٦٧، \"خزانة الأدب\" للبغدادي ٩/ ٢٣٦ وغيرها.\nوالشاهد قوله: (أحكموا) أي: امنعوهم، فدلَّ على أن الحكمة أصلها في كلام العرب المنع، كما قال المصنّف.","vol":"3","page":217},{"text":"ويقال (١) للحديدة المعترضة في فم الدابة: حكمة اللجام؛ لأنها تمنع الدابة من الاعوجاج، والحكمة تمنع من الباطل، وما لا يحلّ ويجمل (٢) والمحكم للأمر يمنعه من الخلل (٣).\nوفي هذِه الآية دليل على جواز تكليف ما لا يُطاق حيث أمر الله تعالى الملائكة بإنباء ما لم يعلموا وهو عالم بعجزهم عنه (٤)، فلما ظهر عجزهم:\n\n<span data-type=\"title\" id=toc-405>٣٣ </span>- قال الله تعالى: ﴿يَاآدَمُ أَنْبِئْهُمْ بِأَسْمَائِهِمْ﴾\n(أخبرهم بأسمائهم) (٥) فسمى كل شيء باسمه، وألحق كل شيء بجنسه ﴿فَلَمَّا أَنْبَأَهُمْ﴾ أي: أخبرهم ﴿بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُلْ لَكُمْ﴾ يا\n_________\n(١) في (ف): وقال.\n(٢) في (ف)، (ت): ولا يجمل.\n(٣) \"تهذيب اللغة\" للأزهري ٤/ ١١١، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٤٨)، \"البسيط\" للواحدي ٢/ ٧٢٨ وما بعدها، \"معالم التنزيل\" للبغوي ١/ ٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٢٤٦، \"البحر المحيط\" لأبي حيان ١/ ٢٩٨، \"الدر المصون\" للسمين الحلبي ١/ ٢٦٧.\n(٤) ذكر ابن عطية هذا القول، ثم قال: وقال المحققون من أهل التأويل: ليس هذا على جهة التكليف، وإنما هو علي جهة التقرير والتوقيف. \"المحرر الوجيز\" ١/ ١٢٠، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٤٣، ٣/ ٤٢٨.\nوقال الرازي في \"مفاتيح الغيب\" ٢/ ١٩٢: من الناس من تمسَّك بقوله تعالى: ﴿أَنْبِئُونِي بِأَسْمَاءِ هَؤُلَاءِ﴾ علي جواز تكليف ما لا يطاق، وهو ضعيف؛ لأنه تعالى إنما استنبأهم -مع علمه تعالى- بعجزهم على سبيل التبكيت، ويدل على ذلك قوله تعالى: ﴿إِنْ كُنْتُمْ صَادِقِينَ﴾.\n(٥) من (ج).","vol":"3","page":218},{"text":"ملائكتي ﴿إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ﴾ وما كان فيهما (وما يكون) (١) ﴿وَأَعْلَمُ مَا تُبْدُونَ﴾ من الخضوع والطاعة لآدم ﴿وَمَا كُنْتُمْ تَكْتُمُونَ﴾ تخفون في أنفسكم من العداوة له. وقيل: ما تبدون من الإقرار بالعجز والاعتذار، وما كنتم تكتمون من الكراهة في استخلاف آدم (٢). وقال ابن عباس: هو أن إبليس مرّ على جسد آدم ﵇ وهو ملقى بين مكّة والطائف لا روح فيه، فقال: لأمرٍ مَّا (خلق الله هذا) (٣)، ثم دخل في (٤) فيه وخرج من دبره، وقال: إنَّه خلق لا يتماسك؛ لأنه أجوف، ثم قال للملائكة الذين معه: أرأيتم إن فُضل هذا عليكم وأمرتم بطاعته ماذا تصنعون؟ قالوا: نطيع أمر ربنا. فقال (٥) إبليس في نفسه: والله لئن سُلطت عليه لأهلكنه ولئن سلِّط علي لأعصينه. فقال الله ﷿: ﴿وَأَعْلَمُ مَا تُبْدُونَ﴾ -يعني: الملائكة- من الطاعة ﴿وَمَا كُنْتُمْ تَكْتُمُونَ﴾ -يعني: إبليس- من المعصية (٦).\n_________\n(١) في (ج)، (ف)، (ش): ما كان.\nانظر: \"جامع البيان\" للطبري ١/ ٢٢١ - ٢٢٢، \"البسيط\" للواحدي ٢/ ٧٣١، والبغوي في \"معالم التنزيل\" ١/ ٨٠، \"لباب التأويل\" للخازن ١/ ٤٧.\n(٢) \"معالم التنزيل\" للبغوي ١/ ٨١، \"البحر المحيط\" لأبي حيان ١/ ٣٠٠، \"زاد المسير\" لابن الجوزي ١/ ٦٤.\n(٣) في بقية النسخ: خُلق هذا.\n(٤) في (ج)، (ش)، (ت): من.\n(٥) في (ت): قال.\n(٦) أخرجه ابن جرير في \"جامع البيان\" ١/ ٢٢٢ عن ابن عباس -في سياق طويل- قال ابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٥٥ - بعد أن ذكره عن ابن جرير =","vol":"3","page":219},{"text":"وقال الحسن وقتادة: ﴿مَا تُبْدُونَ﴾ يعني: قولهم: ﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا﴾، ﴿وَمَا كُنْتُمْ تَكْتُمُونَ﴾ يعني: قولهم: لن يخلق الله خلقًا (أفضل ولا أكرم عليه منا) (١).\nالقول (٢) في حد الاسم وأقسامه:\nقال أصحابنا: الاسم كل لفظة دلت علي معنى ما، (وشيء ما) (٣)\n_________\n= بسنده-: هذا سياق غريب، وفيه أشياء فيه انظر يطول مناقشتها، وهذا الإسناد إلى ابن عباس يُروى به تفسير مشهور، وذكر أحمد شاكر أن الطبري لم يروه لصحته. .\nوأخرجه ابن جرير -أيضًا- في \"جامع البيان\" ١/ ٢٢٢ بسنده عن ابن عباس، وابن مسعود، وناس من أصحاب النبي - ﷺ -.\nقال ابن كثير: فهذا الإسناد إلى هؤلاء الصحابة مشهور في \"تفسير السدي\" ويقع فيه إسرائيليات كثيرة، فلعل بعضها مدرج ليس من كلام الصحابة، أو أنهم أخذوه من بعض الكتب المتقدمة.\nوانظر -في هذا-: \"معالم التنزيل\" للبغوي ١/ ٨١، \"زاد المسير\" لابن الجوزي ١/ ٦٤، \"البحر المحيط\" لأبي حيان ١/ ٣٠٠، \"الدر المنثور\" للسيوطي ١/ ١٠١.\n(١) في (ج)، (ت): أفضل ولا أعلم ولا أكرم عليه منا.\nوالأثر: أخرجه الطبري في \"جامع البيان\" ١/ ٢٢٢ - ٢٢٣ عن الحسن وقتادة -بلفظ طويل- وفي آخره: . . فقال: ﴿أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ﴾ قال: أما ما أبدَوا، فقولهم: ﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ﴾، وأما ما كتموا، فقول بعضهم لبعض: نحن خير منه وأعلم.\nوذكره البغوي في \"معالم التنزيل\" ١/ ٨٠، والواحدي في \"البسيط\" ٢/ ٧٣٣، والسيوطي في \"الدر المنثور\" ١/ ١٠١.\n(٢) طمس في (س).\n(٣) ساقطة من (ت).","vol":"3","page":220},{"text":"وهو مشتق من السمة وهي: العلامة التي يُعرف بها الشيء، وأقسامه ثمانية:\nمنها اسم علم مثل (١): زيد وعمرو وفاطمة وعائشة، ودار (٢) وفرس، ونحوها.\nومنها اسم لازم (٣) كقولك: رجلٌ وامرأةٌ وشمسٌ وقمرٌ وحجرٌ ومدرٌ ونحوها، سُمي لازمًا لأنه لا ينقلب ولا يُفارق، فلا يُقال للشمس: قمرٌ، ولا للقمر: حجرٌ.\nومنها اسم مفارق مثل: صغير وكبير، وطفل وكهل، وقليل وكثير، وقيل له: مفارق؛ لأنه كان ولم يكن له هذا الاسم، ويزول عنه (٤) بزوال المعنى المسمى به.\nومنها اسم مشتق مثل: كاتب وخيّاط وصائغ وصباغ (٥)، فالاسم مشتق من فعل.\nومنها اسم مضاف مثل: غلام جعفر، وثوب عمرو، ودار زيد.\nومنها اسم مشبه كقولك: فلان أسد وحمار وشُعلة نار.\nومنها اسم منسوب يثبت بنفسه (٦) ويُثبِت غيرَه كقولك: أب وأم\n_________\n(١) في (ش)، (ف): وهو مثل.\n(٢) في (ف): وحمار.\n(٣) ساقطة من (ف).\n(٤) ساقطة من (ف).\n(٥) ساقطة من (ف).\n(٦) في (ف): نفسه.","vol":"3","page":221},{"text":"وأخت وأخٌ، وابنٌ وابنةٌ وزوج وزوجة (١)، فإذا قلت: أب، فقد أثبته وأثبتَّ له الولد (٢)، (وإذا قلت له (٣): أخ فقد أثبتَّه (٤) وأثبت له الأخ أو الأخت ونحوهما) (٥).\nومنها اسم الجنس، وهو اسم واحد يدل على أشياء كثيرة كقولك: حيوان، وناس، ونحوهما (٦).\n\n<span data-type=\"title\" id=toc-406>٣٤ </span>- قوله ﷿: ﴿وَإِذْ قُلْنَا﴾:\n(واذكر إذ قلنا) (٧) ﴿لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ﴾: وهو (٨) سجود (٩) تعظيم وتحية، لا سجود صلاة وعبادة، نظيره: قوله ﷿ في قصة (١٠) يوسف﵇ -: ﴿وَخَرُّوْا لَهُ سُجَّدًا﴾ (١١)، وكان ذلك\n_________\n(١) ساقطة من (ف).\n(٢) في (ت): ولدًا.\n(٣) ساقطة من (ج).\n(٤) في (ج): فأثبته.\n(٥) في (ج)، (ش): وأثبت له الأخت. وفي (ف): وأثبت له الأخ. وما بين القوسين ساقط من (ت). وكتب بدلها: وإذا قلت: ولدا، فقد أثبته وأثبت له الأب ونحوهما.\n(٦) \"البسيط\" للواحدي ٢/ ٧٢٠.\n(٧) ساقطة من النسخ الأخرى والمثبت من (س).\n(٨) ساقط من (ج).\n(٩) في النسخ الأخرى: سجدة.\n(١٠) في (ش)، (ف): سورة.\n(١١) يوسف: ١٠٠.","vol":"3","page":222},{"text":"تحية الناس وتعظيم بعضهم بعضًا، ولم يكن وضع الوجه على الأرض، إنما كان الانحناء والتكفير (١) والتقبيل (والإيماء ووضع اليد على الصدر) (٢) فلما جاء الإسلام أبطل ذلك بالسلام (٣).\nوفي الحديث: أن معاذ بن جبل رجع من اليمن فسجد لرسول الله - ﷺ - فتغير وجه رسول الله - ﷺ - وقال: \"ما هذا؟ \" فقال: رأيت اليهود يسجدون لأحبارهم، والنصارى يسجدون لقسيسيهم. فقال رسول الله - ﷺ -: \"مه (٤) يا معاذ، كذب (٥) اليهود والنصارى، إنما السجود لله ﷿\" (٦).\n_________\n(١) في (ت): والتكفيت. وفي هامش (س): والتكفين.\nوالتكفير: إيماء الذمي برأسه، لا يقال: سجد فلان لفلان، ولكن كفَّر له تكفيرًا، والتكفير لأهل الكتاب: أن يطأطِئ أحدهم رأسه لصاحبه كالتسليم عندنا، والتكفير أن يضع يده أو يديه علي صدره. \"لسان العرب\" لابن منظور ١٢/ ١٢٣ (كفر).\n(٢) زيادة من (ت).\n(٣) في (ت): بالإسلام.\n(٤) ساقطة من (ش)، (ف).\n(٥) في (ش)، (ف): كذبت.\n(٦) أخرج الإمام أحمد في \"مسنده \" ٤/ ٣٨١ (١٩٤٠٣)، وابن ماجة كتاب النِّكَاح، باب حق الزوج على المرأة (١٨٥٣)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٩٢ عن عبد الله بن أبي أوفى قال: لما قدم معاذ من الشام، سجد للنبي - ﷺ -، فقال: \"ما هذا يا معاذ؟ \" قال: أتيت الشام فوافقتُهم يسجدون لأساقفتهم وبطارقتهم، فوددت في نفسي أن نفعل ذلك بك. فقال رسول الله - ﷺ -: \"فلا تفعلوا، فإني لو كُنْتُ آمرًا أحدًا أن يسجد لغير الله، لأمرت المرأة أن تسجد لزوجها، والذي نفس محمد بيده، لا تؤدِّي المرأة حق ربّها حتَّى تؤدِّي حق زوجها، ولو سألها نفسها، وهي علي قَتَب لم تمنعْه\". =","vol":"3","page":223},{"text":"وقال بعضهم: (كان سجودًا على الحقيقة) (١) جعل آدم قبلة لهم، والسجود لله ﷿ (٢) كما جعلت الكعبة قبلة لصلاة المؤمنين، والصلاة لله ﷿ (٣).\nوقال ابن مسعود: أمرهم الله ﷿ بأن (٤) يأتموا بآدم فسجدت الملائكة وآدم لله رب العالمين (٥).\nوقال أبي بن كعب: معناه: أقِروا لآدم بأنه (٦) خير وأكرم عليَّ (٧) منكم، فأقَرُّوا بذلك (٨).\nوالسجود على قول عبد الله وأبي بمعنى: الخضوع والطاعة والتذلل، كقول الشاعر:\n_________\n= قال في \"الزوائد\": رواه ابن حبان في \"صحيحه\". قال السندي -في حاشيته علي \"سنن ابن ماجة\": كأنه يريد أنَّه صحيح الإسناد.\nوقال الألباني في \"السلسلة الصحيحة\" ٣/ ٢٠٢ (١٢٠٣): هذا الإسناد صحيح علي شرط مسلم. . .\n(١) ساقطة من (ف).\n(٢) في (ف): فجعل آدم للملائكة قبلةً، فكان سجودهم لآدم سجودًا لله ﷿. . .\n(٣) ذكره: الواحدي في \"البسيط\" ٢/ ٧٣٩، والبغوي في \"معالم التنزيل\" ١/ ٨١، والرازي في \"مفاتيح الغيب\" ١/ ٢٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٢٤٩، وابن كثير في \"تفسيره\" ١/ ٣٦٠، وضعَّف أكثرهم هذا القول.\n(٤) في (ج)، (ش): أن.\n(٥) \"البحر المحيط\" لأبي حيان ١/ ٣٠٢.\n(٦) في (ج): أنَّه.\n(٧) في (ت): علي الله.\n(٨) ذكره الواحدي في \"البسيط\" ٢/ ٧٤٠.","vol":"3","page":224},{"text":"تَرى الأُكمَ (١) فيهِ سُجَّدًا للحَوافِرِ (٢)\nو(آدم) علي وزن (أَفْعَل) فلذلك لم يصرفه (٣).\n[٢٥٨] أخبرني أبو (الحسن محمد بن) (٤) القاسم بن أحمد الفقيه (٥) قال: حدثنا أبو عبد الله محمد بن يزيد المعدِّل (٦)، قال: حدثنا الحسن بن سفيان (٧) قال: نا أبو بكر بن أبي شيبة (٨) قال: نا عبيد الله (٩)،\n_________\n(١) في (ج): الأرض. وفي (ف): الوحش فيها.\n(٢) هو عجز بيت لزيد الخيل بن مهلهل الطائي. وصدره:\nبِجَمْعٍ تَضِلُّ البُلْقُ في حَجَراتِهِ\nوورد البيت في: \"مشكل القرآن\" لابن قتيبة (ص ٤١٧)، \"جامع البيان\" للطبري ١/ ٣٠٠، \"الأضداد\" لابن الأنباري (ص ٢٩٥)، \"البسيط\" للواحدي ٢/ ٧٣٧، \"البحر المحيط\" لأبي حيان ١/ ٣٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٤٨، \"لسان العرب\" ٦/ ١٧٦ (سجد)، \"الدر المصون\" للسمين الحلبي ١/ ٢٧٤، وغيرها.\nو(الأكم): جمع أكمة، وهي تل أشد ارتفاعًا مما حوله، ودون الجبل. يريد أن الأكم قد خشعت من وقع الحوافر. فالسجود -هنا- بمعنى الذلة والخضوع.\n(٣) \"إعراب القرآن\" للنحاس ١/ ١٥٨، \"إملاء ما من به الرحمن\" للعكبري ١/ ٢٩.\n(٤) ما بين القوسين من (ج).\n(٥) لم يذكر بجرح أو تعديل.\n(٦) في (ج): العدل، وهو أبو عبد الله النيسابوري، لم يذكر بجرح أو تعديل.\n(٧) الإمام، الحافظ، الثبت.\n(٨) ثقة، حافظ.\n(٩) عبيد الله بن موسى بن أبي المختار باذام العبْسي، الكوفي، أبو محمد، ثقة كان يتشيَّع، قال أبو حاتم: كان أثبت في إسرائيل من أبي نُعيم، واستُصغر في سفيان الثوري. =","vol":"3","page":225},{"text":"عن إسرائيل (١)، عن السدي (٢)، عمن حدثه، عن ابن عباس (٣) قال: إنما سمي آدم لأنه خلق من أديم الأرض (٤).\nومنهم من قال: سمي بذلك لأنه خلق من التراب، والتراب بلسان العبرانية: آدام (٥).\nومنهم من قال: سمي بذلك لأدمته، لأنه كان آدم اللون (٦).\n_________\n= مات سنة (٢١٣ هـ) على الصحيح.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٣٥، \"تهذيب الكمال\" للمزي ١٩/ ١٦٤، \"تقريب التهذيب\" لابن حجر (٤٣٧٦).\n(١) ثقة.\n(٢) السدي الكبير، صدوق يهم، ورمي بالتشيع.\n(٣) صحابي.\n(٤) [٢٥٨] الحكم على الإسناد:\nإسناد المصنف فيه شيخ السدي مجهول، وشيخ المصنف، وشيخ شيخه: لم يُذكرا بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١/ ٢١٤، وفي \"تاريخ الرسل والملوك\" ١/ ٦٣ من طريق سعيد بن جبير عن ابن عباس بنحوه وفيه زيادة.\nوصحح إسناده أحمد شاكر ١/ ٤٨٠.\nوأخرجه -كذلك- البيهقي في \"الأسماء والصفات\" ١/ ٢٥٧ (٨١٦) -بسياق طويل- من طريق سعيد بن جبير عن ابن عباس. قال المحقق: إسناده صحيح علي شرط الشيخين.\n(٥) ذكره الواحدي في \"الوسيط\" ١/ ١٢٠، وأبو حيان في \"البحر المحيط\" (٢٨٥).\n(٦) انظر: \"تهذيب اللغة\" للأزهري ١٤/ ٢١٥ (أدم)، \"معاني القرآن\" للزجاج ١/ ١١٢، \"البسيط\" للواحدي ٢/ ٧١٨، \"معالم التنزيل\" للبغوي ١/ ٧٩.","vol":"3","page":226},{"text":"وكنيته: أبو محمد، وأبو البشر.\n[٢٥٩] أخبرني محمد بن القاسم الفارسي (١) قال: نا عبد الله بن أحمد الشيباني (٢) قال: نا (٣) أبو عمرو الحيري (٤) قال: أنا (٥) أحمد بن\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) عبد الله بن أحمد بن جعفر، ثقة.\n(٣) في (ج)، (ت): أنا، وفي (ف): أبنا. وفي (ش): أخبرنا.\n(٤) أبو عمرو أحمد بن محمد بن أحمد بن منصور بن مسلم بن يزيد النيسابوري الحِيري، سبط الإمام أحمد بن عمرو الحَرَشي.\nقال السمعاني -ضمن تعريفه بالحيرة- حيرة نيسابور. . . وهي محلة مشهورة بنيسابور إذا خرجت منها علي طريق مرو، خرج منها جماعة من المحدثين والأئمة، منهم أبو عمرو أحمد بن محمد الحيري. . .\nوقال الحاكم: سمعت أبا زكريا العنبري يقول: سمعت محمد بن عبد السلام يقول: وقع بين الذهلي وبين ولده حيكان خصومة من شيء، فقال أبوه: من ترضى يتوسط بيننا؟ قال: أبو عمرو الحيري، فقال: أبو عمرو حجة، فتوسط بينهما فقضى لحيكان، فقِبل ذلك محمد بن يحيى.\nوقال عنه الذهبي في \"سير أعلام النبلاء\": الإمام المحدِّث العدل الرئيس. . . وكان صدرًا معظمًا، وعالمًا محتشمًا.\nوقال في \"تذكرة الحفاظ\": الإمام الحافظ الرحال. . . وكان شيخ نيسابور في الحشمة والثروة والتزكية.\nتوفي أبو عمرو سنة (٣١٧ هـ).\n\"الأنساب\" للسمعاني ٢/ ٢٩٨، \"تاريخ جرجان\" للسهمي (ص ١٢٤)، \"سير أعلام النبلاء\" للذهبي ١٤/ ٤٩٢، \"تذكرة الحفاظ\" للذهبي ٣/ ٧٩٨، \"طبقات الحفاظ\" للسيوطي (٧٥٩).\n(٥) في (ج): نا.","vol":"3","page":227},{"text":"يحيى الصوفي (١) قال: نا عبد ربه بن علقمة (٢) قال: نا عمر بن حفص (٣)، عن سعيد بن أبي عروبه (٤)، عن قتادة (٥) قال: ليس (٦) في الجنَّة أحدٌ يكنى إلا آدم يكنى أبا محمد (٧).\n_________\n(١) أحمد بن يحيى، وقيل: محمد بن يحيى، و(أحمد) أصح، أبو عبد الله ابن الجلَّاء، القدوة العارف، شيخ الشام، يقال: أصله بغدادي، قال أبو عبد الرحمن السلمي: كان عالمًا ورعًا، سمعت جدِّي إسماعيل بن نجيد يقول: وكان يقال: إنَّ في الدنيا ثلاثة من أئمة الصوفية، لا رابع لهم: الجُنيد ببغداد، وأبو عثمان الحيري بنيسابور، وأبو عبد الله بن الجلَّاء بالشام، توفي سنة (٣٠٦ هـ).\n\"طبقات الصوفية\" للسلمي (ص ١٧٦)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٣٤، \"المنتظم\" لابن الجوزي ١٣/ ١٨١، \"تهذيب تاريخ دمشق\" لابن منظور ٣/ ٣٢٢، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٥١.\n(٢) عبد ربه بن علقمة. روى عن صالح المري، ويحيى بن عبد الله بن الحسن، روى عنه: محمد بن عمران بن أبي ليلى.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٤٣.\n(٣) لم يتبين لي من هو.\n(٤) ثقة، حافظ، أثبت الناس في قتادة.\n(٥) الإمام، الحافظ، الثقة، الثبت.\n(٦) ساقطة من (ت).\n(٧) [٢٥٩] الحكم على الإسناد:\nشيخ المصنف، لم يذكر بجرح أو تعديل، وفيه من لم أجده. وقد ضعفه العلماء.\nورد هذا القول مرفوعًا عن جابر - ﵁ -:\nالتخريج:\nأخرجه أبو الشيخ في \"العظمة\" ٥/ ١٥٧٩ (١٠٤٥)، وابن حبان في \"المجروحين\" ١/ ٣٦٤، ٣/ ٧٦، والعقيلي في \"الضعفاء الكبير\" ٢/ ١٩٧، وابن عدي في \"الكامل \" ٤/ ٤٨، وأبو نعيم في \"صفة الجنَّة\" ٢/ ١٠٩ (٢٦١)، =","vol":"3","page":228},{"text":"(وقراءة العامة للملائكة) (١) بخفض التاء. وقرأ أبو جعفر (٢) بضمها تشبيهًا لتاء (٣) التأنيث بألف الوصل في قوله: ﴿اسْجُدُواْ﴾ لأن ألف الوصل تذهب في الوصل، لأنها زائدة غير أصلية، وكذلك تاء التأنيث زائدة غير أصلية ولا ثابتة، فضمها علي جوار ألف (٤) ﴿اسْجُدُواْ﴾، وقيل: كُره ضمة (٥) الجيم بعد كسرة التاء؛ لأن العرب تكره الضمة بعد الكسرة، لثقلها، وهي قراءة ضعيفة جدًّا، وأكثر النحاة علي تغليطه فيها (٦).\n﴿فَسَجَدُوا﴾ يعني: الملائكة ﴿إِلَّا إِبْلِيسَ﴾ وكان اسمه عزازيل (٧)\n_________\n= والخطيب في \"تاريخ بغداد\" ١٣/ ٤٨٩، وابن الجوزي في \"الموضوعات\" ٣/ ٥٨٦ - ٥٨٧. وهو حديث باطل كما ذكر هؤلاء العلماء.\nوورد -كذلك- مرفوعًا من حديث علي بن أبي طالب:\nأخرجه ابن عدي في \"الكامل \" ٦/ ٣٠٢. وذكره ابن كثير في \"البداية والنهاية\" ١/ ٩٧ قال: وهو ضعيف من كل وجه.\nوورد كذلك من قول بكر بن عبد الله المزني، أخرجه أبو الشيخ في \"العظمة\" ٥/ ١٥٧٩ (١٠٤٤)، وذكره السيوطي في \"الدر المنثور\" ١/ ١٢٢، وعزاه لأبي الشيخ، وعزاه السيوطي -أيضًا- عن كعب إلى ابن عساكر.\n(١) في (ش): وقرأت العامة ﴿الْمَلَائِكَةِ﴾.\n(٢) أبو جعفر: هو يزيد بن القعقاع. تقدم. وتحرَّف في (ش)، (ف) إلى: أبي حفص.\n(٣) في (ش)، (ت)، بتاء.\n(٤) في (ف): الألف.\n(٥) في (ش): ضم.\n(٦) \"معاني القرآن\" للزجاج ١/ ١١١، \"المحتسب\" لابن جني ١/ ٧١، \"المحرر الوجيز\" لابن عطية ١/ ١٢٤، \"البحر المحيط\" لأبي حيان ١/ ٣٠٢.\n(٧) تصحَّف في (س) إلى: (عزرائيل) والتصويب من النسخ الأخرى.","vol":"3","page":229},{"text":"فلما عصى غُيرت صورته وغيِّر اسمه فقيل (١): إبليس؛ لأنه أبلس من رحمة الله، كما يقال: يا خبيث يا فاسق.\nوهو منصوب على الاستثناء، ولا يُصرف لاجتماع العجمة والمعرفة فيه (٢).\n﴿أَبَى﴾ امتنع فلم يسجد، ﴿وَاسْتَكْبَرَ﴾ أي: تكبَّر وتعظم عن السجود لآدم ﴿وَكَانَ﴾ أي: صار، ﴿مِنَ الْكَافِرِينَ﴾ كقوله تعالى: ﴿وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ﴾ (٣). قال أكثر المفسرين: معناه (٤): وكان في (علم الله) (٥) السابق من الكافرين الذين وجبت لهم (٦) الشقاوة (٧).\n_________\n(١) في (ج)، (ش): فقيل له.\n(٢) \"مجاز القرآن\" لأبي عبيدة ١/ ٣٨، \"جامع البيان\" للطبري ١/ ٢٢٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٢٢، \"معاني القرآن\" للزجَّاج ١/ ١١٤، \"الأضداد\" لابن الأنباري (ص ٣٣٦)، \"البيان في غريب إعراب القرآن\"، لابن الأنباري ١/ ٧٤، \"تهذيب اللغة\" للأزهري ١٢/ ٤٤٢ (بلس)، \"البسيط\" للواحدي ٢/ ٧٤١، \"معالم التنزيل\" للبغوي ١/ ٨١.\n(٣) هود: ٤٣.\n(٤) ساقطة من (ف).\n(٥) في (ت): علمه.\n(٦) في (ف): عليهم.\n(٧) \"جامع البيان\" للطبري ١/ ٢٢٥، \"بحر العلوم\" للسمرقندي ١/ ١١٠، \"البسيط\" للواحدي ٢/ ٧٤٩، \"الوسيط\" للواحدي ١/ ١٢٠، \"تفسير القرآن العظيم\" للسمعاني ١/ ٤٣٥، \"معالم التنزيل\" للبغوي ١/ ٨٢، وابن عطية في \"المحرر الوجيز\" ١/ ١٢٥، ١٢٦، \"زاد المسير\" لابن الجوزي ١/ ٦٥، \"البحر المحيط\" لأبي حيان ١/ ٣٠٤.","vol":"3","page":230},{"text":"[٢٦٠] أخبرنا عبد الله بن حامد الوزان (١) قال: أنا مكي بن عبدان (٢) قال: نا عبد الله بن هاشم (٣) قال: نا أبو معاوية (٤) عن الأعمش (٥) عن أبي صالح (٦) عن أبي هريرة (٧) قال: قال رسول الله - ﷺ -: \"إذا قرأ ابن آدم السجدة فسجد اعتزل الشيطان يبكي ويقول: يا ويله (٨) أمر ابن آدم بالسجود، فسجد فله الجنّة، وأُمِرتُ بالسجود فأبيت فلي النار\" (٩).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) ثقة.\n(٣) ثقة.\n(٤) محمد بن خازم، ثقة، أحفظ الناس لحديث الأعمش.\n(٥) سليمان بن مهران، ثقة، حافظ لكنه مدلس.\n(٦) ذكوان السمان، ثقة، ثبت.\n(٧) صحابي.\n(٨) في (ت): يا ويلتاه.\n(٩) [٢٦٠] الحكم على الإسناد:\nرجاله ثقات. عدا شيخ المصنف لم يُذكر بجرح أو تعديل. والحديث ثابت من طريق أبي معاوية، في \"صحيح مسلم\"، وغيره.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٢/ ٤٤٣ (٩٧١٣)، ومسلم كتاب: الإيمان، باب بيان إطلاق اسم الكفر علي من ترك الصلاة (٨١)، وابن ماجه ١/ ٣٣٤ (١٠٥٢) كتاب: إقامة الصلاة والسنة فيها، باب سجود القرآن (١٠٥٢)، وابن خزيمة في \"صحيحه\" ١/ ٢٧٦ (٥٤٩) كتاب: الصلاة، باب فضل السجود عند قراءة السجدة. . .، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٤٦٥ (٢٧٥٩) كتاب: الصلاة، باب سجود التلاوة، والبغوي في \"معالم التنزيل\" ١/ ٨٢، وفي \"شرح السنة\" ٣/ ١٤٧ (٦٥٣) كتاب الصلاة، باب فضل السجود، من طرق عن أبي معاوية عن الأعمش به، وعند بعضهم (فعصيت) بدل (فأبيت).","vol":"3","page":231},{"text":"[٢٦١] أخبرنا (أبو محمد الحسن بن علي السِّجْزي الخطيب) (١) قال: أنا أحمد بن سعيد الخطيب (٢) إجازة قال: نا إبراهيم بن يحيى (٣) قال: نا علي (٤) قال: نا جرير (٥) عن الأعمش (٦)، عن زياد ابن الحصين (٧)، عن أبي العالية (٨) قال: لما ركب نوح ﵇ السفينة إذا هو بإبليس على كوثلها (٩) فقال له: ويحك قد غرق الناس من أجلك! قال: فما تأمرني؟ قال: تُب. قال: سل ربك: هل لي من توبة؟ فقال: إن توبته أن يسجد لقبر آدم، فقال: تركته حيًّا وأسجد له ميتًا (١٠).\n_________\n(١) في (ت): (أبو محمد بن الحسن بن علي) ولم أجده.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) الإمام، الثقة، الثبت.\n(٥) جرير بن عبد الحميد، ثقة، صحيح الكتاب.\n(٦) ثقة، حافظ، لكنه مدلس.\n(٧) زياد بن الحصين بن قيس الحنظلي، أو الرياحي، أبو جهمة البصري، ثقة يرسل، من الرابعة.\n\"تهذيب الكمال\" للمزي ٩/ ٤٥٥، \"تهذيب التهذيب\" لابن حجر ١/ ٦٤٥، \"تقريب التهذيب\" لابن حجر (٢٠٨٠).\n(٨) الحافظ المفسِّر. وهو ثقة كثير الإرسال.\n(٩) الكَوْثَل: مؤخَّر السفينة.\n\"لسان العرب\" لابن منظور ١٢/ ٣٨ (كثل).\n(١٠) [٢٦٠] الحكم على الإسناد:\nفيه من لم أجده.\nوالأثر لم أجده.","vol":"3","page":232},{"text":"<span data-type=\"title\" id=toc-407>٣٥ </span>- قوله -﷿-: ﴿وَقُلْنَا يَاآدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ﴾:\nوذلك أن آدم ﵇ كان في الجنّة وحشيًّا لم يكن له من يُجالسه (١) ويؤانِسه، فنام نومة فخلق الله ﷿ زوجته حواء ﵍ من قصيراه، من شقه الأيسر، من غير أن أحس آدم بذلك، ولا وجد له ألمًا، ولو ألم من ذلك لما عطف رجل على امرأةٍ، فلما هبّ آدم من نومه إذا (٢) هو بحواء جالسة عند رأسه كأحسن ما خلق الله، فقال لها: من أنت؟ قالت: زوجتك (٣) خلقني الله ﷿ لك تسكن (٤) إليّ وأسكن إليك، فقالت الملائكة عند ذلك امتحانًا لعلم آدم ﵇: يا آدم ما هذِه؟ قال: امرأة، قالوا: وما اسمها؟ قال: حواء، قالوا: ولم سُميت حواء؟ قال: لأنها خلقت من حيّ. قالوا: أتحبها يا آدم؟ قال: نعم. قالوا لحوّاء: أتحبينه يا حوّاء؟ قالت: لا، وفي قلبها أضعاف ما في قلبه من حُبّه (٥). قالوا: فلو صدقت امرأةٌ في حُبّها لزوجها لصدقت حوّاء (٦).\n_________\n(١) في (ج): يجانسه.\n(٢) في (ت): إذ.\n(٣) في (ج): أنا زوجتك. وفي (ت): زوجك.\n(٤) في (ف): لتسكن.\n(٥) في (ت): حبها.\n(٦) أخرج نحوه الطبري: عن ابن عباس وابن مسعود وناس من الصحابة، إلى قوله: خلقت من حي، وإسناده حسن.\n\"جامع البيان\" للطبري ١/ ٢٢٩، \"تاريخ الرسل والملوك\" للطبري ١٧/ ٦٩، =","vol":"3","page":233},{"text":"مسألة:\nقالت القدرية (١): إنَّ الجنَّة التي أسكنها الله ﷿ آدم وحوّاء (٢) لم تكن جنة الخلد، وإنما كان بُستانًا من بساتين الدنيا، واحتجوا بأن الجنَّة لا يكون فيها ابتلاءٌ (٣) ولا تكليف (٤).\nوالجواب: أنا قد أجمعنا على أن أهل الجنَّة مأمورون فيها بالمعرفة ومكلفون بذلك.\nوجوابٌ آخر: وهو أن الله تعالى قادر على الجمع بين الأضداد، فأرى آدم المحنة في الجنَّة، وأرى إبراهيم النعمة في النار؛ لئلا يأمن العبد ربّه، ولا يقنط من رحمته؛ وليعلم أن له أن يفعل ما يشاء.\nواحتجوا -أيضًا- (٥) أن (٦) من (٧) دخل الجنَّة يستحيل عليه الخروج\n_________\n= \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٢٥ (٣٧٦)، \"معالم التنزيل\" للبغوي ١/ ٨٢، \"تفسير القرآن العظيم\" لابن كثير ١/ ٣٦٣ - ٣٦٤، \"الدر المنثور\" للسيوطي ١/ ١٠٥.\n(١) القدريَّة: الذين قالوا: إن العبد مستقل بعمله في الإرادة والقدرة، وليس لمشيئة الله تعالى وقدرته فيه أثر.\nانظر: \"التعريفات\" للجرجاني (ص ١٨١)، \"الفرق بين الفرق\" للبغدادي (ص ١٤)، \"القضاء والقدر\" للمحمود (ص ١٠٧ - ١٣٩).\n(٢) ساقطة من (ت).\n(٣) في (ف): البلاء.\n(٤) في (ج): وتكليف.\n(٥) ساقطة من (ت).\n(٦) في (ج) (ش)، (ف): بأنَّ.\n(٧) في (ت): بمن.","vol":"3","page":234},{"text":"منها، قال الله ﷿: ﴿وَمَا هُمْ مِنْهَا بِمُخْرَجِينَ﴾ (١).\nفالجواب عنه: أنَّه من دخلها للثواب لا يخرج منها أبدًا، وآدم لم يدخلها للثواب، ألا ترى أن رضوان وخزان الجنان يدخلونها ثم يخرجون منها، وإبليس -أيضًا- كان خازن الجنّة فأخرج منها (٢).\nقوله تعالى: ﴿وَكُلَا مِنْهَا رَغَدًا﴾ أي: واسعًا كثيرًا ﴿حَيْثُ شِئْتُمَا﴾ أي: كيف شئتما ومتى شئتما وأين شئتما حَيْثُ شِئْتُمَا ﴿وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ﴾ قال بعض العلماء: وقع النهي علي (٣) جنس من الشجر (٤). وقال آخرون: وقع (٥) النهي علي شجرةٍ مخصوصة.\n(واختلفوا فيها) (٦):\nفقال علي بن أبي طالب - ﵁ -: هي شجرة الكافور (٧).\n_________\n(١) الحجر: ٤٨.\n(٢) \"البسيط\" للواحدي ٢/ ٧٥٢، \"المحرر الوجيز\" لابن عطية ١/ ١٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٥٨ - ٢٥٩، \"تفسير القرآن العظيم\" لابن كثير ١/ ٣٦٣، \"تهذيب التفسير وتجريد الأقاويل مما ألحق به من الأباطيل ورديء الأقاويل\" لعبد القادر شيبة الحمد ١/ ١٠٤ - ١٠٥.\n(٣) في (ش): عن.\n(٤) انظر: \"معالم التنزيل\" للبغوي ١/ ٨٢ - ٨٣، \"لباب التأويل\" للخازن ١/ ٤٩، \"البحر المحيط\" لأبي حيان ١/ ٣٠٩.\n(٥) في (ج): بل وقع.\n(٦) ساقطة من (ج).\n(٧) ذكره البغوي في \"معالم التنزيل\" ١/ ٨٣، وابن الجوزي في \"زاد المسير\" ١/ ٦٦، \"لباب التأويل\" للخازن ١/ ٤٩، وأبو حيان في \"البحر المحيط\" ١/ ٣٠٩، والألوسي في \"روح المعاني\" ١/ ٢٣٤.","vol":"3","page":235},{"text":"وقال قتادة: هي شجرة العلم وفيها من كل شيء (١).\nوقال محمد بن كعب ومقاتل وابن عباس: هي السنبلة (٢). وقيل: هي الحُبلة (٣).\n﴿فَتَكُونَا﴾ فتصيرا ﴿مِنَ الظَّالِمِينَ﴾ من الضارين لأنفسكما بالمعصية، وأصل الظلم: وضع الشيء في غير موضعه.\n_________\n(١) ذكره عن قتادة البغوي في \"معالم التنزيل\" ١/ ٨٣، وذكره -دون نسبة- الخازن في \"لباب التأويل\" ١/ ٤٩، وذكره ابن الجوزي في \"زاد المسير\" ١/ ٦٦ عن ابن عباس، وذكره أبو حيان في \"البحر المحيط\" ١/ ٣٠٩ عن الكلبي.\n(٢) ذكره عنهم البغوي ١/ ٦٦، وذكره ابن الجوزي في \"زاد المسير\" ١/ ٦٦، عن ابن عباس ومقاتل.\nوأخرجه الطبري في \"جامع البيان\" ١/ ٢٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٢٦ (٣٨١) عن ابن عباس، وإسناده ضعيف.\nوورد هذا القول أيضًا: عن غير هؤلاء. انظر: \"جامع البيان\" للطبري ١/ ٢٣١ - ٢٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٢٦ - ١٢٧، وابن كثير \"تفسير القرآن العظيم\" ١/ ٣٦٤ - ٣٦٥.\n(٣) كتب في حاشية (س): وفي نسخة: الحُلبة. وفي (ش)، (ف): (الحُلبة) أيضًا. والحُبلة: تمر السَّلم والسَّيَال والسَّمُر، وهي هَنَةٌ مُعَقَّفَة، فيها حب صغار أسود كأنه العدس. وقيل: الحُبْلة: ثمر عامَّة العِضاه. \"لسان العرب\" لابن منظور ٣/ ٣٢ (حبل).\nوالقول بتعيين شجرةٍ معيَّنةٍ مما لم يرد عليه دليل، وهو علم لا ينفع وجهل لا يضر. قال الطبري: فالصواب في ذلك أن يقال: إنَّ الله جل ثناؤه نهى آدم وزوجته عن أكل شجرة بعينها من أشجار الجنَّة دون سائر أشجارها، فخالفا إلى ما نهاهما الله عنه، فأكلا منها كما وصفهما الله جل ثناؤه به، ولا علم عندنا بأي شجرة كانت على التعيين؛ لأن الله لم يضع لعباده دليلًا علي ذلك في القرآن، ولا في السنة =","vol":"3","page":236},{"text":"<span data-type=\"title\" id=toc-408>٣٦ </span>- ﴿فَأَزَلَّهُمَا﴾\nيعني: استزلّ آدم وحواء فأخرجهما ونحَّاهُما. وقرأ حمزة (فأزالهما الشيطان) (١) يعني (٢): إبليس، وهو (فيعال) (٣) من (شطن) أي: بعُد، ونوى شطون، سُمي بذلك لتمرده وبُعده من (٤) الخير وعن رحمة الله ﴿عَنْهَا﴾ أي: عن الجنَّة، وقيل: عن الطاعة ﴿فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ﴾ يعني (٥): من النعيم، وذلك أن إبليس (٦) أراد أن يدخل الجنَّة ليوسوس آدم وحواء فمنعه (٧) الخزنة، فأتى الحية، وكانت من أحسن الدوابّ، لها أربعُ قوائم كقوائم البعير، وكانت من خُزّان الجنَّة، وكانت لإبليس صديقًا، فسألها أن تُدخله الجنَّة (٨) في\n_________\n= الصحيحة، فأنَّى يأتي ذلك؟ وقد قيل: كانت شجرة البر، وقيل: كانت شجرة العنب، وقيل: كانت شجرة التين، وجائز أن تكون واحدة منها، وذلك عِلمٌ إذا عُلم لم ينفع العالم به علمه، وإن جهله جاهل لم يضرَّه جهله به.\n\"جامع البيان\" ١/ ٢٣٣.\n(١) السبعة\" لابن مجاهد (ص ١٥٣)، \"الحجة\" للفارسي ٢/ ١٤، \"التيسير\" للداني (ص ٦٣)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٣٥.\n(٢) ساقطة من (ت).\n(٣) في (ف): فعيل.\n(٤) في (ج): عن.\n(٥) ساقطة من (ش).\n(٦) بعدها في (ت): لعنه الله.\n(٧) في (ت): فمنعته.\n(٨) ساقطة من (ج).","vol":"3","page":237},{"text":"فقمها (١)، فأدخلته في فقمها (٢) ومرّت به على الخزنة وهم لا يعلمون، فأدخلته الجنَّة، وكان آدم لما دخل الجنَّة ورأى ما فيها من النعيم والكرامة فقال: لو أن خُلدًا (٣)، فاغتنم الشيطان ذلك منه فأتاه من قِبل الخُلد، فلمَّا دخل الجنَّة وقف (٤) بين يدي آدم وحوّاء وهما لا يَعلمَان أنّه إبليس، فناح عليهما نياحةً (٥) أحزنتهما وبكى، (وهو أول من ناح) (٦)، فقالا له: ما يُبكيك، قال: أبكي عليكما (٧) تموتان فتفارقان ما أنتما فيه من النعمة والكرامة، فوقع ذلك في أنفسهما، فاغتمّا، ومضى (٨) إبليس (٩)، ثم أتاهما (١٠) بعد ذلك وقال: ﴿يَاآدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى﴾ (١١)، فأبى أن\n_________\n(١) في (ش)، (ف)، (ت): (فمها).\nوالفَقَمُ في الفم: أن تدخل الأسنان العليا إلى الفم، وقيل: اختلافه، وهو أن يخرج أسفل اللَّحْي ويدخل أعلاه، وقيل: أن تتقدَّم الثنايا السفلى فلا تقع عليها العليا إذا ضم الرجل فاه.\n\"لسان العرب\" لابن منظور ١٥/ ٣٠٥ (فقم).\n(٢) في (ج)، (ف)، (ت): فمها.\n(٣) في (ت): لو أنِّي أخلَّد.\n(٤) في (ت): ووقف.\n(٥) في (ت): بنياحة.\n(٦) زيادة من (ج)، (ش)، (ت).\n(٧) في (ت): عليهما.\n(٨) في (ت): ثم مضى.\n(٩) ساقطة من (ش)، (ف).\n(١٠) في (ت): وأتاهما.\n(١١) طه: ١٢٠.","vol":"3","page":238},{"text":"يقبل منه (١)، فقاسمهما بالله إنه لهما (٢) لمن الناصحين، فاغترَا وما كانا يَظنَّان أنَّ أحدًا يحلف بالله ﷿ كاذبًا، فبادرت حوّاء إلى أكل الشجرة، ثم ناولت آدم حتَّى أكلها (٣).\n_________\n(١) ساقطة من (ف).\n(٢) في (ت): إنّي لكما.\n(٣) أخرج الطبري في \"جامع البيان\" ١/ ٢٣٥ - ٢٣٦، وفي \"تاريخ الرسل والملوك\" ١/ ٧١ - نحوه- عن ابن عباس، وعن ابن مسعود، وعن ناس من أصحاب النبي - ﷺ -.\nوذكره السمرقندي في \"بحر العلوم\" ١/ ١١١، والواحدي في \"البسيط\" ٢/ ٧٦٧، والخازن في \"لباب التأويل\" ١/ ٤٩، والسيوطي في \"الدر المنثور\" ١/ ١٠٨.\nوانظر: \"جامع البيان\" للطبري ١/ ٢٣٥ - ٢٣٦، \"تاريخ الرسل والملوك\" له ١/ ٧١ - ٧٤.\nووردت رواية أخرى -في هذا الأمر- عن وهب بن منبِّه: أخرجها ابن جرير في \"جامع البيان\" ١/ ٢٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٢٨ (٣٨٦).\nقال أبو جعفر الطبري ﵀: . . فأما سبب وصوله -أي: الشيطان- إلى الجنَّة حتَّى كلم آدم بعد أن أخرجه الله منها وطرده عنها، فليس فيما رُوي عن ابن عباس ووهب بن منبِّه في ذلك معنى يجوز لذي فهم مدافعته، إذ كان ذلك قولًا لا يدفعه عقل ولا خبر يلزم تصديقه من حجة بخلافه، وهو من الأمور الممكنة، فالقول في ذلك أنَّه وصل إلى خطابهما علي ما أخبرنا الله -جل ثناؤه- وممكن أن يكون وصل إلى ذلك بنحو الَّذي قاله المتأولون، بل ذلك -إن شاء الله- كذلك، لتتابع أقوال أهل التأويل علي تصحيح ذلك. . . \"جامع البيان\" ١/ ٢٣٨.\n- وأغلب المفسّرين ذكر قصة الحيَّة هذِه.\nوابن جرير الطبري ﵀ يُظهر في كلامه الآنف تقويةً لهذِه الرواية، حيث ذكر مقالته السابقة بعد أن ذكر المرويات في قصة آدم والحية. =","vol":"3","page":239},{"text":"وروى (محمد بن إسحاق) (١) عن يزيد بن عبد الله بن قسيط (٢) قال: سمعت سعيد بن المسيب (٣) يحلف بالله -ما يستثني-: ما أكل آدم من الشجرة وهو يعقل ولكن حواء سقته الخمر حتَّى إذا (٤) سكر\n_________\n= وبعض الذين ألفوا في الإسرائيليات ينكرون هذِه القصَّة، ويرون أنها من إسرائيليات اختلط فيها الحق بالباطل، حيث يقول الدكتور أبو شهبة ﵀ بعد أن ذكر القصَّة: وكلُّ هذا من قصص بني إسرائيل الَّذي تزيَّدوا فيه، وخلطوا حقًّا بباطل، ثم حمله عنهم ابن عباس، وغيره من الصحابة والتابعين، وفسَّروا به القرآن الكريم.\nويرحم الله ابن جرير، فقد أشار بذكر الرواية عن وهب إلى أنَّ ما يرويه عن ابن عباس، وابن مسعود، إنَّما مرجعه إلى وهب وغيره من مسلمة أهل الكتاب، ويا ليته لم يفعل شيئًا من هذا، ويا ليت من جاء بعده من المفسِّرين صانوا تفاسيرهم عن مثل هذا. . . ثم قال: وسوسة إبليس لآدم ﵇ لا تتوقف على دخوله في بطن الحيَّة، إذ الوسوسة لا تحتاج إلى قرب ولا مشافهة، وقد يوسوس إليه وهو علي بعد أميال منه، والحيَّة خلقها الله يوم خلقها على هذا، ولم تكن لها قوائم. . ولا شيء من هذا.\n\"الإسرائيليات والموضوعات في كتب التفسير\" (ص ١٧٩).\n(١) ما بين القوسين أُثبت من نسخة (ج)، بينما في البقية: (محمد بن عبد الله بن إسحاق). والمثبت هو الصواب، وبه ورد في مصادر التخريج، وهو مشهور، حيث حب \"المغازي\".\n(٢) يزيد بن عبد الله بن قُسيط -بقاف ومهملتين، مصغّر- بن أسامة الليثي، أبو عبد الله المدني، الأعرج، ثقة، مات سنة (١٢٢ هـ).\n\"تهذيب الكمال\" للمزي ٢٢/ ١٧٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٤١٩، \"تقريب التهذيب\" لابن حجر (٧٧٩٢).\n(٣) العالم، الثبت، الفقيه، المشهور، اتفقوا علي أن مرسلاته أصح المراسيل.\n(٤) ساقطة من (ت).","vol":"3","page":240},{"text":"قادته إليها فأكل فلمَّا أكلا تهافتت عنهما ثيابهما وبدت سوآتهما وأخرجا من الجنَّة (١).\nفذلك قوله ﷿: ﴿وَقُلْنَاْ﴾ يعني: لآدم وحوّاء وإبليس والحية (٢) ﴿اهْبِطُوا﴾ أي: أنزلوا إلى الأرض ﴿بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ﴾ فهبط آدم بسرنديب (٣) من أرض الهند على جبل يقال له: نوذ، وقيل: واسم (٤)، وحواء بجدة، وإبليس بالأُبلة، وقيل: بميسان (٥)، والحية\n_________\n(١) الحكم على الإسناد:\nفيه ابن إسحاق صدوق، مدلس.\nالتخريج:\nأخرجه الطبري في \"تاريخ الرسل والملوك\" ١/ ٧٤ بسنده عن ابن إسحاق.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٢٤٠، وفي \"تاريخ الرسل والملوك\" ١/ ٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٣٣ (٤٠٢) بإسنادهما عن ابن عباس: في قوله ﴿اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ﴾ قال: آدم وحواء وإبليس والحية. وفي إسناده مجهول.\nوأخرجه ابن جرير في \"جامع البيان\" ١/ ٢٣٩ عن أبي صالح، والسدّي.\n(٣) سَرَنْدِيب: بفتح أوله وثانيه، وسكون النون، ودال مهملة مكسورة، وياء مثناة من تحت، وباء موحَّدة، (ديب) بلغة الهنود: هو الجزيرة، و(سرَن): لا أدري ما هو، وهي جزيزة عظيمة في بحر هركند بأقصى بلاد الهند، وفي (سرنديب): الجبل الَّذي هبط عليه آدم ﵇.\n\"معجم البلدان\" لياقوت ٣/ ٢١٥، ٢١٦.\n(٤) واسم: السين مهملة. جبل بين الدهنج والمندَل من أرض الهند، قيل: إنَّ آدم وحواء هبطا عليه.\n\"معجم البلدان\" لياقوت ٥/ ٣٥٣.\n(٥) الأُبُلة: بضم أوله وثانيه، وتشديد اللام وفتحها، بلدة قديمة علي أربعة فراسخ من =","vol":"3","page":241},{"text":"بأصبهان (١)، ﴿وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ﴾ ي: موضع قرار وثبوت ﴿وَمَتَاعٌ﴾ بُلْغة ومستمتع ﴿إِلَى حِينٍ﴾ إلى وقت انقضاء آجالِكُم، ومنْتهى أعماركم (٢).\n[٢٦٢] سمعت الحسن بن محمد بن الحسن (٣) يقول: سمعت أبي يقول (٤): سمعت جدي (٥) يقول: سمعت علي بن الحسن بن أبي عيسى (٦) يقول:\n_________\n= البصرة، وهي أقدم من البصرة، وقيل: إنَّها من جنان الدنيا.\n\"الأنساب\" للسمعاني ١/ ٧٥، \"معجم البلدان\" لياقوت ١/ ٧٧.\nوميسان: بالفتح ثم السكون، وسين مهملة، وآخره نون، اسم كورة واسعة كثيرة القرى والنخل بين البصرة وواسط، قصبتها ميسان.\n\"معجم البلدان\" لياقوت ٥/ ٢٤٢.\n(١) أصبهان: منهم من يفتح الهمزة، وهي الأكثر، وكسَرها آخرون، منهم السمعاني، وهي مدينة عظيمة مشهورة، من أعلام المدن وأعيانها، ويُسرفون في وصف عظمها حتَّى يتجاوزوا حد الاقتصاد إلى الإسراف، وأصبهان: اسم للإقليم بأسره.\n\"الأنساب\" للسمعاني ١/ ١٧٥، \"معجم البلدان لياقوت ١/ ٢٠٦.\n(٢) \"جامع البيان\" للطبري ١/ ٢٤١، \"تاريخ الرسل والملوك\" للطبري ١/ ٧٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٣١ - ١٣٣، \"معالم التنزيل\" للبغوي ١/ ٨٥، \"الدر المنثور\" للسيوطي ١/ ١١٠ - ١١٦.\n(٣) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) علي بن الحسن بن أبي عيسى الدَّرابجردي، بفتح الدال والراء، وبعدهما الألف والباء الموحدة المفتوحة أو الساكنة، والجيم المكسورة، وراء أخرى ساكنة في =","vol":"3","page":242},{"text":"سمعت إبراهيم بن الأشعث (١) يقول: سمعت إبراهيم بن أدهم (٢)\n_________\n= آخرها دال أخرى. وهي محلَّة من محال نيسابور بالصحراء من أعلى البلد، منها علي بن الحسن بن موسى بن ميسرة النيسابوري الدرابجردي، روى عن سفيان بن عيينة، روى عنه أبو حامد الشرقي، ومن ولده الحسن بن علي بن أبي عيسى، المحدث، ابن المحدث، ابن المحدث.\nهذِه النسبة إلى (داربجرد) وهي محلة بنيسابور.\nوقد ذكر الحاكم في \"تاريخ نيسابور\" عليًّا هذا في معرض كلامه على عمه (عيسى بن أبي عيسى) قال: وهو عم علي بن الحسن بن أبي عيسى، وأبو عيسى موسى بن ميسرة، وبيتهم بيت العلم والزهد والورع.\n\"الأنساب\" للسمعاني ٢/ ٤٦٦، \"معجم البلدان\" لياقوت ٢/ ٤٤٦.\n(١) إبراهيم بن الأشعث البخاري، لقبه لأم، يروي عن ابن عيينة، وكان صاحبًا لفضيل ابن عياض، يروي عنه الرقائق. قال أبو حاتم الرازي: كنا نظن به الخير، فقد جاء بمثل هذا الحديث، وذكر حديثا ساقطًا.\nوذكره ابن حبان في \"الثقات\" وقال: يغرب ويتفرد، ويخطئ ويخالف.\nوقال الحاكم في \"تاريخ نيسابور\": قرأت بخط المستملي، ثنا علي بن الحسن الهلالي، ثنا إبراهيم بن الأشعث خادم الفضيل، وكان ثقة، كتبنا عنه بنيسابور. \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٨٨، \"الثقات\" لابن حبان ٨/ ٦٦، \"لسان الميزان\" لابن حجر ١/ ٣٦.\n(٢) إبراهيم بن أدهم بن منصور العجلي، وقيل: التميمي، أبو إسحاق البلخي الزاهد، سكن الشام. توفي سنة (١٦٢ هـ).\nوثَّقه ابن معين، وابن نمير، والعجلي، والنسائي، وغيرهم. وقال الدارقطني: إذا روى عنه ثقة، فهو صحيح الحديث. وقال ابن حبان -بعد أن ذكره في الثقات-: كان صابرًا على الجهد والفقه والورع الدائم والسخاء. وقال ابن حجر: صدوق. \"الثقات\" لابن حبان ٦/ ٢٤، \"تهذيب الكمال\" للمزي ٢/ ٢٧، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٨٧، \"تهذيب التهذيب\" لابن حجر ١/ ٥٧، \"تقريب التهذيب\" لابن حجر (١٤٥).","vol":"3","page":243},{"text":"يقول: أورثتنا تلك الأكلة حزنًا طويلًا (١).\n\n<span data-type=\"title\" id=toc-409>٣٧ </span>- قوله ﷿ ﴿فَتَلَقَّى آدَمُ﴾\nأي: فتلقّن وحفظ حين لُقّن وتفَهّم حين أُلْهم، وقراءة العامة ﴿آدَمُ﴾ برفع الميم ﴿مِنْ رَبِّهِ كَلِمَاتٍ﴾ بكسر (٢) التاء، وقرأ ابن كثير بنصب الميم، ورفع التاء، بمعنى (جاءت الكلمات آدم من ربه، وكانت سبب قبول توبته) (٣) (٤).\nواختلفوا في تلك الكلمات:\nفقال ابن عباس: هو أن آدم ﵇ قال: يا ربّ ألم تخلقني بيدك؟ قال: بلى. قال: ألم تنفخ فيَّ من روحك؟ قال: بلى. قال: ألم تسبق لي رحمتُك غضبَك؟ قال: بلى. قال: ألم تسكنِّي جنتك؟ قال: بلى. قال: فلم أخرجتني منها (٥)؟ قال: بشؤم معصيتك. قال: يا رب أرأيت\n_________\n(١) [٢٦٢] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وفيه من لم أجده.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ١/ ٨٤ عن إبراهيم بن أدهم.\n(٢) في بقية النسخ: بخفض.\n(٣) في (ج): جاءت الكلمات آدم من ربه كلماتٌ كانت سبب قبول توبته. وفي (ف): التي كانت سبب.\n(٤) \"السبعة\" لابن مجاهد (ص ١٥٣)، \"الحجة\" للفارسي ٢/ ٢٣، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٣٧، \"التيسير\" للداني (ص ٦٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١١.\n(٥) في (ت): من جنتك.","vol":"3","page":244},{"text":"إن تبتُ وأصلحتُ أراجعي أنت إلى الجنّة؟ قال: بلى. قال (١): فهو (٢) الكلمات (٣).\nوقال عبيد بن عمير: هو أنَّ آدم ﵇ قال: يا رب أرأيت ما أتيتُ أشيءٌ ابتدعته من تلقاء نفسي، أم شيء قدرته عليّ قبل أن تخلقني؟ قال: لا، بل شيء قدرته عليك قبل أن أخلقك. قال: يا رب فكما قدّرته عليّ فاغفر لي (٤).\n[٢٦٣] أخبرنا محمد بن عبد الله بن حمدون (٥) (بقراءتي عليه) (٦)\n_________\n(١) ساقطة من (ت).\n(٢) في (ش)، (ت): فهي.\n(٣) أخرجه ابن جرير في \"جامع البيان\" ١/ ٢٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٣٥ (٤١١)، والحاكم في \"المستدرك\" ٢/ ٥٤٥ وقال: هذا حديث صحيح الإسناد ولم يخرجاه ووافقه الذهبي.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٧١، والسيوطي في \"الدر المنثور\" ١/ ١١٦ وزاد نسبته إلى: الفريابي، وعبد بن حميد، وابن أبي الدنيا في \"التوبة\"، وابن المنذر، وابن مردويه.\n(٤) أخرجه ابن جرير في \"جامع البيان\" ١/ ٢٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٣٦ (٤١٣)، وأبو الشيخ في \"العظمة\" ٥/ ١٥٤٩ (١٠١١)، وأبو نعيم في \"حلية الأولياء\" ٣/ ٣١٣ (٤٠٧٠).\nوذكره البغوي في \"معالم التنزيل\" ١/ ٨٥، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٧١ - ٣٧٢، والسيوطي في \"الدر المنثور\" ١/ ١١٧ ونسبه إلى: وكيع، وعبد بن حميد، وأبي الشيخ في \"العظمة\". وفاتَه ابن جرير وابن أبي حاتم.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) من (ج).","vol":"3","page":245},{"text":"قال: أنا أحمد بن محمد بن الحسن (١) قال: نا محمد بن يحيى (٢)، وعبد الرحمن بن بشر (٣)، وأحمد بن يوسف (٤) قالوا: نا عبد الرزاق (٥) قال: أنا معمر (٦)، عن همام بن منبّه (٧) قال: هذا ما حدثنا أبو هريرة (٨) عن محمد رسول الله - ﷺ - قال: \"تحاجَّ آدمُ وموسى، فقال له موسى: أنت آدم الَّذي أغويت الناس وأخرجتهم من الجنَّة إلى الأرض؟ فقال له آدم: أنت موسى (الَّذي اصطفاك) (٩) الله على الناس برسالته (١٠)؟ قال: نعم. قال: أتلومني على أمر كان (١١) قد كُتب عليّ أن أفعله من قبل أن أُخلق؟ \" قال: \"فحج آدمُ موسى\" (١٢).\nوقال محمد بن كعب القرظي: هو قوله: لا إله إلا أنت سبحانك\n_________\n(١) ابن الشرقي، ثقة، مأمون.\n(٢) الذهلي، ثقة، حافظ، جليل.\n(٣) ثقة.\n(٤) حافظ، ثقة.\n(٥) ثقة، حافظ، عمي في آخر عمره، فتغير، وكان يتشيع.\n(٦) ثقة، ثبت، فاضل.\n(٧) ثقة.\n(٨) صحابي.\n(٩) في (ت): الَّذي أعطاك الله علم كل شيء واصطفاك.\n(١٠) في (ش): برسالاته وبكلامه.\n(١١) في (ت): كان قبلُ.\n(١٢) [٢٦٣] الحكم على الإسناد:\nرجاله ثقات عدا شيخ المصنف لم يذكر بجرح أو تعديل. =","vol":"3","page":246},{"text":"وبحمدك عملتُ سوءًا وظلمت نفسي، فتب علي إنك أنت التواب الرحيم، (لا إله إلا أنت سبحانك وبحمدك ربِّ (١) عملت سوءًا وظلمت نفسي فاغفر لي إنك أنت الغفور الرحيم) (٢)، لا إله إلا أنت سبحانك وبحمدك ربِّ عملت سوءًا وظلمت نفسي فارحمني إنك أنت أرحم الراحمين (٣).\n[٢٦٤] وأخبرني محمد بن القاسم (٤) قال: نا محمد بن يزيد (٥) قال: نا الحسن بن سفيان (٦) قال: نا أبو بكر بن أبي شيبة (٧) قال:\n_________\n= التخريج:\nأخرجه أحمد في \"مسنده\" ٢/ ٣١٤ (٨١٥٨)، ومسلم كتاب القدر، باب حجاج آدم وموسى ﵉ (٢٦٥٢)، وابن أبي عاصم في \"السنة\" ١/ ٧٠ (١٥٩) من طريق عبد الرزاق به.\nوالحديث متفق عليه.\n(١) ساقطة من (ف).\n(٢) ما بين القوسين ساقط من (ش).\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ٨٥ عن القرظي ومجاهد.\nوورد هذا القول -أيضًا-: عن ابن عباس، وأنس، وسعيد بن جبير، وعبد الرحمن بن يزيد بن معاوية.\n\"جامع البيان\" للطبري ١/ ٢٤٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٣٧ (٤١٥)، \"الوسيط\" للواحدي ١/ ١٢٥، \"تفسير القرآن العظيم\" لابن كثير ١/ ٣٧٢، \"الدر المنثور\" للسيوطي ١/ ١١٨.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) الإمام، الحافظ، الثبت.\n(٧) ثقة، حافظ.","vol":"3","page":247},{"text":"أنا محمد بن الحسن الأسدي (١) قال: نا شريك (٢)، عن خصيف (٣)،\n_________\n(١) محمد بن الحسن بن الزبير الأسدي، الكوفي، لقبه (التَّلُّ) بفتح المثناة وتشديد اللام.\nقال ابن معين وأبو حاتم: شيخ. وقال ابن معين -مرة-: ليس بشيء، وقال أبو داود: صالح يكتب حديثه، وقال العقيلي: لا يتابع على حديثه، وقال ابن عدي: لم أر بحديثه بأسًا، وقال العجلي: لا بأس به، وقال يعقوب بن سفيان والساجي: ضعيف، وقال عثمان بن أبي شيبة: ثقة صدوق، قيل: هو حجة؟ قال: أما حجة فلا. ووثقه البزار والدارقطني، وقال الذهبي في \"الكاشف\": ضعف. وقال ابن حجر: صدوق فيه لين.\nتوفي سنة (٢٠٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥١١، \"معرفة الثقات\" للعجلي (١٥٨٨)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٢٥، \"الضعفاء الكبير\" للعقيلي ٤/ ٥٠، \"الكامل\" لابن عدي ٦/ ١٧٣، \"سؤالات البرقاني\" للدارقطني (٣٥٣)، \"تهذيب الكمال\" للمزي ٢٥/ ٦٧، \"الكاشف\" للذهبي ٢/ ١٦٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٤١، \"تقريب التهذيب\" لابن حجر (٥٨٥٣).\n(٢) هو ابن عبد الله النخعي. وهو صدوق، يخطئ كثيرًا، تغيَّر حفظه منذ ولي القضاء بالكوفة.\n(٣) خُصيف -بالصاد المهملة، آخره فاء- مصغَّر، بن عبد الرحمن الجَزَري، أبو عون.\nقال ابن المديني: كان يحيى بن سعيد يضعِّفه، وقال أحمد: ضعيف الحديث، وفي رواية: ليس بحجة ولا قوي في الحديث، وفي رواية: ليس بقوي في الحديث، وقال أيضًا: شديد الاضطراب في المسند، وقال ابن معين: ليس به بأس، وقال مرةً: ثقة، وقال أبو حاتم: صالح يخلط، وتكلم في سوء حفظه، وقال أبو زرعة: ثقة، وقال النسائي: ليس بالقوي، وقال مرةً: صالح، وقال ابن عدي: ولخصيف نسخ وأحاديث كثيرة، وإذا حدَّث عن خصيف ثقة فلا بأس بحديثه ورواياته. وقال ابن سعد: كان ثقة، وقال الدارقطني: يعتبر به، يهم، =","vol":"3","page":248},{"text":"عن عكرمة (١) عن ابن عباس (٢) في قوله ﷿: ﴿فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ﴾ قال: قوله: ﴿قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ﴾ (٣)\n_________\n= وقال الساجي: صدوق، وقال يعقوب بن سفيان: لا بأس به، وقال أبو أحمد الحاكم: ليس بالقوي، وقال الأزدي: ليس بذاك، وقال ابن حبان: تركه جماعة من أئمتنا، واحتج به آخرون، وكان شيخًا صالحًا فقيهًا عابدًا، إلا أنَّه كان يخطئ كثيرًا فيما يروي، ويتفرد عن المشاهير بما لا يتابع عليه، وهو صدوق في روايته، إلا أنَّ الإنصاف فيه قبول ما وافق الثقات في الروايات، وترك ما لم يتابع عليه. قال الذهبي في \"سير أعلام النبلاء\": حديثه يرتقي إلى الحسن. وقال في \"الكاشف\": صدوق سيِّئ الحفظ. وقال ابن حجر: صدوق سيئ الحفظ، خلط بآخره، ورُمي بالإرجاء.\nتوفي سنة (١٣٧ هـ) وقيل غير ذلك.\n\"الطبقات الكبرى\" لابن سعد ٧/ ٤٨٢، \"تاريخ يحيى بن معين \" رواية الدارمي (٣١٠، ٤٩٢)، \"المعرفة والتاريخ\" للفسوي ٢/ ١٧٥، \"الضعفاء والمتروكين \" للنسائي (١٧٧)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٠٣، \"المجروحين\" لا بن حبان ١/ ٢٨٧، \"الكامل\" لابن عدي ٣/ ٦٩، \"سؤالات البرقاني للدارقطني\" (١٢٥)، \"سير أعلام النبلاء\" للذهبي ٦/ ١٤٥، \"الكاشف\" للذهبي ١/ ٣٧٣، \"ميزان الاعتدال\" للذهبي ١/ ٦٥٣، \"تهذيب الكمال\" للمزي ٨/ ٢٥٧، \"تهذيب التهذيب\" لابن حجر ١/ ٥٤٣، \"تقريب التهذيب\" لابن حجر (١٧٢٨)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٤٦٢).\n(١) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\nوفي (ج)، (ت): عن عكرمة وسعيد بن جبير في قوله ﷿: ﴿فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ﴾ قالا: . . وعن ابن عباس ساقط فيهما، فالأثر فيهما من قول عكرمة وسعيد.\n(٢) صحابي.\n(٣) الأعراف: ٢٣. =","vol":"3","page":249},{"text":"وكذلك قاله (١) مجاهد (٢) والحسن (٣).\nوقال بعضهم: هي أن آدم ﵇ انظر إلى العرش فرأى علي ساقه مكتوبًا لا إله إلا الله محمد رسول الله - ﷺ - فقال: يا رب أسألك (٤)\n_________\n= [٢٦٤] الحكم على الإسناد:\nإسناده ضعيف، لضعف خصيف وشريك والأسدي. وشيخ المصنف وشيخ شيخه لم يذكر بجرح أو تعديل. والله أعلم.\nذكره عن ابن عباس: ابن الجوزي في \"زاد المسير\" ١/ ٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٧٦، وأبو حيان في \"البحر المحيط \" ٨/ ٣١٨، وذكره السيوطي في \"الدر المنثور\" ١/ ١١٧ من طريق عكرمة عن ابن عباس، ونسبه إلى الثعلبي وحده. وذكره من طريق ابن جريج عن ابن عباس، ونسبه إلى ابن المنذر.\n(١) في (ش)، (ف): قال.\n(٢) أخرجه ابن جرير في \"جامع البيان\" ١/ ٢٤٤ من طرق عن خُصيف عن مجاهد. ومن طريق النضر بن عربي عن مجاهد.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٣٦ (٤١٤) من طريق ابن مهدي، عن الثوري، عن خصيف، عن مجاهد وسعيد بن جبير معًا.\nوخُصيف تابعه النضر بن عربي عند الطبري كما سبق.\n(٣) أخرجه عبد بن حميد عن الحسن. كما في \"الدر المنثور\" للسيوطي ١/ ١١٨.\nوورد هذا القول -أيضًا- عن: أبي العالية، الربيع بن أنس، وقتادة، ومحمد بن كعب القرظي، وخالد بن معدان، وعطاء الخراساني، وعبد الرحمن بن زيد بن أسلم.\n\"جامع البيان\" للطبري ١/ ٢٤٤ - ٢٤٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٣٦، \"تفسير القرآن العظيم\" لابن كثير ١/ ٣٧١، \"الدر المنثور\" للسيوطي ١/ ١١٨.\n(٤) ساقطة من (ج)، (ش).","vol":"3","page":250},{"text":"بحق محمد أن تغفر لي، (فغفر له) (١)، ودليل هذا التأويل ما:\n[٢٦٤] أخبرنا أبو نصر النعمان بن محمد بن النعمان (٢) بقراءتي عليه قال: نا أبو العباس محمد بن أحمد بن علي الإمام (٣) قال: نا أبو بكر محمد بن الفضل (٤) إملاء قال: نا أبو الفضل الباهلي (٥) قال: نا لاهن بن جعفر التميمي (٦)، قال: نا أبو عاصم النبيل (٧) عن\n_________\n(١) ساقطة من (ف).\nوذكر هذا القول: السمرقندي في \"بحر العلوم\" ١/ ١١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٢٧٦، وأبو حيان في \"البحر المحيط\" ١/ ٣١٨.\n(٢) أبو نصر النعمان بن محمد بن محمود بن النعمان الجرجاني، التاجر الدهقان. سكن نيسابور.\nسديد صالح، فاضل، كتب الكثير وجمع وصنَّف أبوابًا، روى عن أبي يعقوب البجري، وأبي حاجب الجهني، مات بنيسابور سنة (٣٩٦ هـ)، وقيل: (٣٩٧ هـ). \"تاريخ جرجان\" للسهمي (٤٨٠)، \"المنتخب من السياق لتاريخ نيسابور\" للصيريفيني (١٥٩٨).\n(٣) أبو العباس محمد بن أحمد بن علي بن الأسود الأسواني، الفقيه. روى بجرجان عن عبد الله بن سعدان، روى عنه أبو نصر الإسماعيلي. \"تاريخ جرجان\" للسهمي (٨٥٣).\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) الضحَّاك بن مخلد بن الضَّحَّاك بن مسلم الشيباني، أبو عاصم النبيل البصري، ثقة، ثبت.\nمات سنة (٢١٢ هـ) أو بعدها.\n\"تهذيب الكمال\" للمزي ١٢/ ٢٨١، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٢٥، \"تقريب التهذيب\" لابن حجر (٢٩٩٤).","vol":"3","page":251},{"text":"ابن جريج (١) عن عطاء (٢) عن ابن عباس (٣) عن علي بن أبي طالب (٤) - ﵁ - قال: قال رسول الله - ﷺ -: \"لما عرج بي رأيت على ساق العرش مكتوبًا لا إله إلا الله محمد رسول الله، أبو بكر الصديق وعمر الفاروق\" (٥).\n_________\n(١) ثقة، فقيه، فاضل، وكان يدلس ويرسل.\n(٢) ابن أبي رباح، الإمام، الثقة، الفقيه الفاضل، لكنه كثير الإرسال.\n(٣) صحابي.\n(٤) صحابي.\n(٥) [٢٦٥] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nأخرجه ابن عدي في \"الكامل \" ٥/ ٣٣، ٦/ ٣٢٥ من طريق علي بن جميل الدقي، ومن طريق معروف بن أبي معروف البلخي كلاهما عن جرير بن عبد الحميد، عن ليث، عن مجاهد، عن ابن عباس، عن النبي - ﷺ - أنَّه قال: \"لَّما عُرج بي إلى السماء رأيتُ على ساق العرش مكتوبًا لا إله إلا الله، محمد رسول الله، أبو بكر الصدِّيق، وعمر الفاروق، وعثمان ذو النُّورَين\".\nقال ابن عدي: وهذا يُعرف بعلي بن جميل عن جرير، وكان يحلف فيقول: حدثنا والله جرير، ومعروف لعله سرقه. . .\nوذكره الذهبي في \"ميزان الاعتدال \" ٤/ ١٤٦ وقال: هذا موضوع. . . ثم ذكر مثل قول ابن عدي السابق.\nوعلي بن جميل الدقي كذَّبه ابن حبان، وضعَّفه الدارقطني، وغيره.\nومعروف: مجهول. ويسرق الحديث كما ذكر ابن عدي.\nانظر: \"ميزان الاعتدال\" للذهبي ٣/ ١١٧، ٤/ ١٤٥، \"لسان الميزان\" لابن حجر ٤/ ٢٠٩.\nوورد الحديث من غير طربق ابن عباس: =","vol":"3","page":252},{"text":"وقيل: هن (١) ثلاثة أشياء: الحياء والدعاء والبكاء (٢).\n[٢٦٦] أخبرني محمد بن القاسم (٣) قال: نا عبد الرحمن بن محمد ابن محبوب قال: نا أبو يحيى البزاز قال: نا يعقوب بن إسحاق الشيباني (٤) قال: نا خلف بن يحيى القاضي (٥) قال: حدثني المسيب\n_________\n= حيث أخرجه ابن عدي في \"الكامل\" ٥/ ٣٣ ومن طريقه: الخطيب في \"تاريخ بغداد\" ١١/ ١٧٣ - من طريق الحسين بن إبراهيم البابي، عن حميد الطويل، عن أنس بن مالك قال: قال النبي - ﷺ -: \"لما عرج بي رأيتُ على ساق العرش مكتوبًا لا إله إلَّا الله محمد رسول الله، أيدته بعلي، ونصرته بعلي\".\nقال ابن عدي: هذا حديث باطل، والحسين مجهول.\nوقال الذهبي في \"ميزان الاعتدال\" ١/ ٥٣٠: هذا اختلاق.\nوقال ابن حجر في \"لسان الميزان\" ٢/ ٢٦٨: وهو موضوع لا ريب فيه.\nوأخرجه من وجه آخر الطبراني في \"المعجم الكبير\" ٢٢/ ٢٠٠ (٥٢٦) من طريق عمرو بن ثابت، عن أبي حمزة الثمالي، عن سعيد بن جبير، عن أبي الحمراء خادم النبي - ﷺ - قال: سمعت رسول الله - ﷺ - يقول: \"لما أُسري بي إلى السماء دخلت الجنة، فرأيت في ساق العرش مكتوبًا لا إله إلَّا الله محمد رسول الله، أيدته بعلي ونصرته\".\nقال الهيثمي في \"مجمع الزوائد\" ٩/ ١٢١: رواه الطبراني، وفيه عمرو بن ثابت وهو متروك.\nوأبو حمزة الثمالي: ضعيف رافضي. والحديث في فضائل علي.\nوهكذا يتبيَّن لنا أنَّ الحديث باطل من جميع طرقه. والله أعلم.\n(١) في (ج) (ش)، (ف): هي.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٢٧٦، وأبو حيان في \"البحر المحيط\" ١/ ٣١٨.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) عبد الرحمن وأبو يحيى ويعقوب لم أتبينهم أو أجدهم.\n(٥) خلف بن يحيى الخراساني، بخاري قاضي الري. =","vol":"3","page":253},{"text":"ابن شريك (١)، عن أبي بكر الهذلي (٢)، عن شهر بن حوشب (٣) قال: بلغني أن آدم - ﵇ - (لما أهبط إلى الأرض مكث ثلاثمائة سنة لا يرفع رأسه حياءً من الله - ﷿ - (٤).\nوقال ابن عباس: بكى آدم وحواء) (٥) على ما فاتهما من نعيم الجنة\n_________\n= كذَّبه أبو حاتم، سأله ابنه عنه فقال: متروك الحديث، كان كذابًا لا يُشتغل به ولا بحديثه.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٧٢، \"ميزان الاعتدال\" للذهبي ١/ ٦٦٣، \"لسان الميزان\" ٢/ ٤٠٥.\n(١) هو المسيّب بن شَرِيك، أبو سعيد التميمي الشَّقَري الكوفي. قال ابن معين: ليس بشيء. وقال أحمد: ترك الناس حديثه. وقال البخاري: سكتوا عنه. وقال مسلم وجماعة: متروك. وقال الدارقطني: ضعيف، وقال النسائي: رديء الحفظ، لا يكتب حديثه. وقال محمود بن غيلان: ضرب أحمد ويحيى بن معين وأبو خيثمة على حديثه.\n\"الضعفاء الصغير\" للبخاري (٣٦١)، \"التاريخ الكبير\" للبخاري ١/ ٤٠٨، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٩٤، \"ميزان الاعتدال\" للذهبي ٤/ ١١٤، \"لسان الميزان\" ٦/ ٣٨.\n(٢) أخباري، متروك الحديث.\n(٣) صدوق، كثير الإرسال والأوهام.\n(٤) [٢٦٦] الحكم على الإسناد:\nإسناده موضوع، فيه خلف بن يحيى كذاب والمسيب بن شريك وأبو بكر الهذلي متروكان.\nالتخريج:\nأخرجه ابن عساكر عن ابن عباس، كما في \"الدر المنثور\" للسيوطي ١/ ١١٥ وذكره السيوطي في ١/ ١١٦ عن عطاء، ونسبه إلى إسحاق بن بشر وابن عساكر.\n(٥) ما بين القوسين أثبت من (ج)، (ش)، (ت).","vol":"3","page":254},{"text":"مائتي سنة، ولم يأكلا ولم يشربا أربعين يومًا، ولم يقرب آدم حوّاء مائة (١) سنة (٢).\n﴿فَتَابَ عَلَيْهِ﴾ أي: فتجاوز عنه ﴿إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ﴾ يعني (٣): يقبل توبة عباده، رحيم بخلقه.\n\n<span data-type=\"title\" id=toc-410>٣٨ </span>- ﴿قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا﴾\nيعني: آدم وحواء وإبليس والحية، ثم قال: ﴿فَإِمَّا يَأْتِيَنَّكُمْ﴾ (يا ذرية آدم) (٤) ﴿مِنِّي هُدًى﴾ أي: كتاب ورسول ﴿فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ﴾ (فيما يستقبلهم يوم القيامة) (٥) ﴿وَلَا هُمْ يَحْزَنُونَ﴾ على ما خلَّفوا وراءهم (٦).\n\n<span data-type=\"title\" id=toc-411>٣٩ </span>- ﴿وَالَّذِينَ كَفَرُوا﴾\nأي: جحدوا ﴿وَكَذَّبُوا بِآيَاتِنَا﴾ يعني: القرآن ﴿أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾ لا يخرجون منها ولا يموتون فيها.\n_________\n(١) في (ت): مائتي.\n(٢) أخرجه الطبري في \"جامع البيان\"، وفي \"تاريخ الرسل والملوك\" ١/ ٨٥.\n(٣) ساقطة من (ف)، (ت).\n(٤) زيادة من (ج)، (ش).\n(٥) ما بين القوسين ساقط في (ف)، وسقط منه: (يوم القيامة)، في (ج)، (ش)، (ت).\n(٦) ساقطة من بقية النسخ.","vol":"3","page":255},{"text":"<span data-type=\"title\" id=toc-412>٤٠ </span>- قوله تعالى: ﴿يَابَنِي إِسْرَائِيلَ﴾\nيا أولاد يعقوب، ومعنى (إسرائيل) صفوة الله، و(إيل) هو الله -﷿- وقيل: معناه: عبد الله (١).\nوقيل: سُمي بذلك؛ لأن يعقوب وعيصى (٢) كانا توأمين، فاقتتلا في بطن أمهما، فأراد يعقوب أن يخرج فمنعه عيصى، وقال: والله (٣) لئن خرجت (٤) لأعترضن في بطن أمي، فلأقتلنها، فتأخر يعقوب، وخرج عيصى، وأخذ يعقوب بعقب عيصى فخرج بعده، فسُمي يعقوب (٥)، وسمي عيصى لما عصى فخرج قبل يعقوب، وكان عيصى (٦) أحبهما إلى أبيه، وكان يعقوب أحبهما إلى أمه، وكان عيصى صاحب صيد، فلمّا كبر إسحاق وعَمِيَ قال لعيصى: يا بُني أطعمني لحم صيد، واقترب مني ادع لك بدعاء دعا لي (٧) به أبي، وكان عيصى رجلًا أشعر، وكان يعقوب أجرد، فخرج عيصى يطلب الصيد، فقالت أمه ليعقوب: يابني اذهب إلى الغنم فاذبح شاة ثم\n_________\n(١) \"جامع البيان\" للطبري ١/ ٢٤٨، \"بحر العلوم\" للسمرقندي ١/ ١١٣، \"معالم التنزيل\" للبغوي ١/ ٨٦، \"البحر المحيط\" لأبي حيان ١/ ٣٢٥.\n(٢) (عيصى) كُتبت في (ج)، (ت) -في جميع المواضع-: (عيص) دون ألف.\n(٣) ساقطة من (ت).\n(٤) في (ج)، (ت): خرجت قبلي.\n(٥) بعدها في (ت): بذلك.\n(٦) سقطت من (ف).\n(٧) من (ج)، (ش).","vol":"3","page":256},{"text":"اشوها (١) والبس جلدها وقدمها إلى أبيك، وقل له (٢) أنا ابنك عيصى (ففعل ذلك يعقوب، فلما جاء قال: يا أبتاه كل، قال: من أنت؟ قال: ابنك عيصى) (٣)، فمسه فقال: المَسُّ مَسُّ عيصى والريح ريح يعقوب. فقالت أمه: هو ابنك عيصى، فادع له، قال: قدّم طعامك فقدّمه (٤) فأكل منه، ثم قال: ادن مني، فدنا منه فدعا له أن يجعل في ذريته الأنبياء والملوك، وذهب يعقوب، فجاء عيصى فقال: قد جئتك بالصيد الذي أردت، فقال إسحاق: يا بني قد سبقك أخوك، فغضب، وقال: والله لأقتلنه. فقال إسحاق: يا بني قد بقَّيتُ لك دعوة فهلمَّ أدعُ (لك بها) (٥)، فدعا (٦) أن تكون ذريته عدد التراب، وأن لا يملكهم أحدٌ غيرهم، وقالت أم يعقوب ليعقوب (٧): الحق بخالك فتكون (٨) عنده خشية أن يقتله (٩) عيصى. فانطلق إلى خاله ليّان بن باهر (١٠)، وتزوج ابنتيه ليّا وراحيل، وكان\n_________\n(١) في (ف): أشعرها.\n(٢) سقطت من (ت).\n(٣) ما بين القوسين ساقط من (ت).\n(٤) في (ف): فأطعمه. . .\n(٥) في (ش)، (ف): بها لك.\n(٦) في (ت): فدعا له.\n(٧) في (ت): يا بُني.\n(٨) في (ج)، (ت): فكن، وفي (ش)، (ف): وكن.\n(٩) في (ت): يقتلك.\n(١٠) في (ج): باهن.","vol":"3","page":257},{"text":"الجمع بين الأختين لهم حلالًا فكان يسري بالليل، ويكمن بالنهار (إلى أن وافى خاله) (١) فسُمّي إسرائيل (٢).\nوقال كعب: إنما سمي يعقوب إسرائيل؛ لأنه كان يخدم بيت المقدس، وكان أول من يدخل وآخر من يخرج، وكان يسرج القناديل فيصيبها بالغداة مطفأة، فبات ذات ليلة في بيت المقدس فإذا بجنِّي يطفئها فأخذه وأسره وربطه (٣) إلى سارية المسجد (٤)، وكان اسم الجني: إيل، فقال الناس: إسرائيل، فسمي: إسرائيل (٥).\nوفي إسرائيل أربع لغات: إسرايل (٦) بغير همز ولا مد، وهي قراءة الحسن والزهري، وإسراييل (٧) (بمدة بعد الياء من غير همزة) (٨)، وهي قراءة الأعمش (وأبي جعفر) (٩) وعيسى بن عمر،\n_________\n(١) من (ج)، (ش)، (ت).\n(٢) أخرج هذِه القصة الطبري في \"تاريخ الرسل والملوك\" ١/ ١٩٢، وذكرها ابن كثير في \"البداية والنهاية\" ١/ ٢١٥، وهي من الإسرائيليات.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ١١٣، \"البحر المحيط\" لأبى حيان ١/ ٣٢٥.\n(٣) من (ج)، (ش)، (ت).\n(٤) في (ج): في المسجد.\n(٥) ذكره أبو حيان في \"البحر المحيط\" ١/ ٣٢٥.\n(٦) أُثبت من (ج)، (ش)، وفي (س): إسريل، وفي (ت): إسرال، وسقطت من (ف)، وما أثبت هو الموافق لما في كتب القراءات.\n(٧) أثبت -هكذا- وفقًا لنسخة (ت)، ومصادر القراءة بينما في (س): إسرييل، وفي (ج) (ش)، (ف): إسرايل.\n(٨) في (ج): مُمَدّ بعد الياء من غير همز.\n(٩) من النسخ الأخرى.","vol":"3","page":258},{"text":"وإسرائل (١) (ممدودة ومهموزة مختلسة) (٢)، وهي قراءة ورش (٣) من طريق ابن شنبوذ. وإسرائيل ممدود ومهموز مشبعة وهي قراءة العامة (٤).\nقوله: ﴿اذْكُرُوا﴾ أي: احفظوا واشكروا، قال الحسن: ذكر النعمة شكرها (٥). يدل عليه:\n[٢٦٧] ما حدثنا الحسن بن محمد بن الحسن بن حبيب (٦) قال: نا أبو جعفر محمد بن سليمان (٧) قال: نا أبو سعيد محمد بن شاذان (٨)\n_________\n(١) في (ج): إسرآيل، وفي (ش): إسراييل.\n(٢) في (ج): ممدود مهموز مختلس.\n(٣) ورش: هو عثمان بن سعيد بن عبد الله بن عمرو بن سليمان، أبو سعيد المصري المقرئ، وقيل: أبو عمرو، وقيل: أبو القاسم. وقيل: عثمان بن سعيد بن عدي بن غزوان بن داود بن سابق القِبْطي، مولى آل الزبير بن العوام، وقيل: أصله من إفريقية، ويقال له: الرواس. قرأ القرآن وجوَّده على نافع عدة ختمات.\nونافع: هو الذي لقَّبه بورش لشدة بياضه، والورش: شيء يُصنع من اللبن، ويقال: لقَّبه بالورشان وهو طائر معروف، ثم خفِّف وقيل: ورش، وكان لا يكرهه ويُعجبه، ويقول: أستاذي نافع سماني به، وكان ثقةً حجةً في القراءة. توفي بمصر سنة (١٩٧ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ١٥٢، \"غاية النهاية\" لابن الجزري ١/ ٥٠٢.\n(٤) \"المحتسب\" لابن جنِّي ١/ ٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٨١، \"البحر المحيط\" لأبي حيان ١/ ٣٢٥، \"معجم القراءات القرآنية\" ١/ ١٩٤، ١٩٥.\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ٨٦، وانظر \"البسيط\" للواحدي ٢/ ٨٠٢.\n(٦) قيل: كذبه الحاكم.\n(٧) روى عنه الحاكم ولم يرضه.\n(٨) أبو سعيد محمد بن شاذان الأصم الجُنْدَفَرْجِي النيسابوري، الشيخ الفهم، المتقن المقدَّم. =","vol":"3","page":259},{"text":"قال: نا عبيد الله بن سعيد أبو قدامة اليشكري (١) قال: نا أبو الوليد (٢) قال: نا الجراح بن مليح (٣)،\n_________\n= توفي سنة (٢٨٦ هـ).\n\"الأنساب\" للسمعاني ٢/ ٩٤، \"معجم البلدان\" لياقوت ٢/ ١٧٠.\n(١) عبيد الله بن سعيد بن يحيى اليَشكري، أبو قدامة السرخسي، نزيل نيسابور، ثقة، مأمون، سنّي، مات سنة (٢٤١ هـ).\n\"تهذيب الكمال\" للمزي ١٩/ ٥٠، \"تقريب التهذيب\" لابن حجر (٤٣٢٥).\n(٢) أبو الوليد الطيالسي، هشام بن عبد الملك الباهلي مولاهم، البصري، ثقة، ثبت، مات سنة (٢٢٧ هـ).\n\"تهذيب الكمال\" للمزي ٣٠/ ٢٢٦، \"تقريب التهذيب\" لابن حجر (٧٣٥١).\n(٣) الجرَّاح بن مليح بن عدي الرُّؤاسي -بضم الراء بعدها واو بهمزةٍ وبعد الألف مهملة- والد وكيع. قال ابن سعد: كان ضعيفًا في الحديث عسرًا، ووثَّقه ابن معين مرةً، وضعَّفه أخرى، وقال أبو حاتم: يكتب حديثه ولا يحتج به، وقال العجلي والنسائي: لا بأس به، وقال أبو داود: ثقة، وقال البرقاني: سألت الدارقطني فقال: ليس بشيء كثير الوهم، قال البرقاني: قلت للدارقطني: يعتبر به؟ قال: لا. وقال ابن عدي: له أحاديث صالحة، وروايات مستقيمة، وحديثه لا بأس به، وهو صدوق لم أجد في حديثه منكرًا فأذكره، وعامة ما يرويه عنه ابنه وكيع، وقد حدث عنه -غير وكيع- الثقات من الناس.\nقال الذهبي في \"ميزان الاعتدال\": كان فيه ضعف، وعسر الحديث.\nوقال ابن حجر: صدوق يهم، توفي سنة (١٧٥ هـ) وقيل: بعدها بسنة.\n\"الطبقات الكبرى\" لابن سعد ٦/ ٣٨، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٧٨، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٢٣، \"معرفة الثقات\" للعجلي (١٩٠٤)، \"سؤالات البرقاني للدارقطني\" (٦٧)، \"الكامل\" لابن عدي ٢/ ١٦٢، \"تهذيب الكمال\" للمزي ٤/ ٥١٧، \"ميزان الاعتدال\" للذهبي ١/ ٣٨٩، \"سير أعلام النبلاء\" للذهبي ٩/ ١٦٨، \"الكاشف\" للذهبي ١/ ٢٩٠، \"تهذيب التهذيب\" لابن حجر ١/ ٢٩٣، \"تقريب التهذيب\" لابن حجر (٩١٦).","vol":"3","page":260},{"text":"عن أبي عبد الرحمن (١)، عن الشعبي (٢)، عن النعمان بن بشير (٣) قال: قال رسول الله - ﷺ -: \"من لم يشكر القليل لم يشكر الكثير، ومن لم يشكر الناس لم يشكر الله، والمحدث بنعمة الله شاكر، وتاركها كافر، والجماعة رحمة، والفرقة عذاب\" (٤).\n_________\n(١) أبو عبد الرحمن القاسم بن الوليد الهمْداني، الكوفي، القاضي، قال ابن سعد وابن معين والعجلي: ثقة. وذكره ابن حبان في \"الثقات\" وقال: يخطئ ويخالف.\nوقال الذهبي: ثقة. وقال ابن حجر: صدوق يُغرب، توفي سنة (١٤١ هـ).\n\"الطبقات الكبرى\" لابن سعد ٦/ ٣٥٠، \"معرفة الثقات\" للعجلي (١٥٠٤)، \"الثقات\" لابن حبان ٧/ ٣٣٤، \"الكاشف\" للذهبي ٢/ ١٣١، \"تهذيب الكمال\" للمزي ٢٣/ ٤٥٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٢٣، \"تقريب التهذيب\" لابن حجر (٥٥٣٨).\n(٢) ثقة، مشهور، فقيه، فاضل.\n(٣) النعمان بن بشير بن سعد الأنصاري الخزرجي، يكنى أبا عبد الله، وهو مشهور، له ولأبيه صحبة. قال الواقدي: كان أول مولود في الإسلام من الأنصار بعد الهجرة بأربعة عشر شهرًا، توفي سنة (٦٥ هـ).\n\"الإصابة\" لابن حجر ٦/ ٣٤٦.\n(٤) [٢٦٧] الحكم على الإسناد:\nفي إسناده الجراح بن مليح صدوق يهم. والقاسم بن الوليد الهمداني صدوق يُغرب. والحديث حسنه الألباني في \"السلسلة الصحيحة\" ٢/ ٦٦٧، وفي \"ظلال الجنة\" (٩٣)، (٨٩٥) وفي \"صحيح الترغيب والترهيب\" ١/ ٤٠٥.\nالتخريج:\nأخرجه أحمد في \"المسند\" وابنه عبد الله في \"زوائده\" ٤/ ٢٧٨، ٣٧٥ (١٨٤٤٩، ١٩٣٥٠)، وابن أبي عاصم في \"السنة\" (٩٣، ٨٩٥)، وابن بطة في \"الإبانة\" (١١٧): من طريق أبي وكيع الجراح بن مليح، به. وذكره المنذري في \"الترغيب والترهيب\" ١/ ٧٣٣ وقال: رواه عبد الله بن أحمد في زوائده بإسناد لا بأس به ... =","vol":"3","page":261},{"text":"قوله -﷿- ﴿نِعْمَتِيَ﴾ أراد: نعمي، لفظها واحدٌ ومعناها جمع، دليلها ونظيرها قوله تعالى: ﴿وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا﴾ (١) والعدد لا يقع على الواحد (٢) ﴿الَّتِي أَنْعَمْتُ عَلَيْكُمْ﴾ أي: على أجدادكم وأسلافكم، وذلك أن الله تعالى فلق لهم البحر، وأنجاهم من فرعون، وأهلك عدُوهم وأورثهم ديارهم وأموالهم، وظلَّل عليهم الغمام في التيه تقيهم حرّ الشمس، وجعل لهم عمودًا من نور يضيء لهم بالليل إذا لم يكن ضوء القمر، وأنزل عليهم المن والسلوى وفجّر لهم من الحجر (٣) اثنتي عشرة عينًا، وأنزل عليهم التوراة فيها بيان كل شيء يحتاجون (إليه في) (٤) نعم من الله -﷿- كثيرة لا تحصى (٥) ﴿وَأَوْفُوا بِعَهْدِي﴾ الذي عهدتُ إليكم في التوراة ﴿أُوفِ بِعَهْدِكُمْ﴾ أدخلكم الجنة وأنجز لكم ما وعدتكم، وقرأ الزهري: (أوف) بالتشديد على التأكيد (٦)، يقال: وفَّى وأوْفى ووَفَى بمعنى واحد، وأصلها الإتمام.\n_________\n= وذكره الهيثمي في \"مجمع الزوائد\" ٥/ ٢١٧ وقال: رواه عبد الله بن أحمد والبزار والطبراني، ورجالهم ثقات.\n(١) إبراهيم: ٣٤، النحل: ١٨.\n(٢) في (ج)، (ف): الواحدة.\n(٣) ساقطة من (ج)، (ش).\n(٤) في (ش)، (ت): إليه في دينهم ودنياهم فهذِه. وفي (ف): إليه في كل شيء في دينهم ودنياهم فهذِه.\n(٥) \"جامع البيان\" للطبري ١/ ٢٤٩، \"معالم التنزيل\" للبغوي ١/ ٨٦، \"لباب التأويل\" للخازن ١/ ٥٢.\n(٦) \"المحتسب\" لابن جنِّي ١/ ٨١، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٤).","vol":"3","page":262},{"text":"وقال الكلبي: عُهد إلى (١) بني إسرائيل على لسان موسى - ﵇ -: إني باعث من بني إسماعيل نبيًّا أميًّا فمن اتبعه (وصدق بالنور الذي يأتي به) (٢) غفرت ذنبه وأدخلته الجنة، وجعلت له أجرين اثنين، وهو قوله -﷿-: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ﴾ (٣) يعني: أمر محمد - ﷺ - (٤).\nوقال قتادة: هو العهد الذي أخذ الله -﷿- عليهم في قوله -﷿-: ﴿وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا﴾ إلى قوله ﴿قَرْضًا حَسَنًا﴾ (٥) فهذا قوله: ﴿وَأَوْفُوا بِعَهْدِي﴾ ثم قال: ﴿لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ﴾ الآية، فهذا معنى قوله: ﴿أُوفِ بِعَهْدِكُمْ﴾ (٦).\n_________\n(١) من (ج)، (ش)، (ت).\n(٢) في (ش)، (ف): وصدق به.\n(٣) آل عمران: ١٨٧.\n(٤) ذكره البغوي في \"معالم التنزيل\" ١/ ٨٧، وأبو حيان في \"البحر المحيط\" ١/ ٣٣٠، والخازن في \"لباب التأويل\" ١/ ٥٢.\nوورد نحوه عن ابن عباس في \"جامع البيان\" للطبري ١/ ٢٥٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٤٣ (٤٤٥)، \"الوسيط\" للواحدي ١/ ١٢٧، \"الدر المنثور\" للسيوطي ١/ ١٢٤.\n(٥) سياق الآية: ﴿وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا وَقَالَ اللَّهُ إِنِّي مَعَكُمْ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ فَمَنْ كَفَرَ بَعْدَ ذَلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ (١٢)﴾ [المائدة: ١٢].\n(٦) ذكره السمرقندي في \"بحر العلوم\" ١/ ١١٤، البغوي في \"معالم التنزيل\" ١/ ٨٧، ابن الجوزي في \"زاد المسير\" ١/ ٧٣، أبو حيان في \"البحر المحيط\" ١/ ٣٣٠ ونسبه لابن جريج. =","vol":"3","page":263},{"text":"وقال مقاتل: هو قوله تعالى: ﴿وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ﴾ (١) (٢).\nوقال (٣) الحسن: هو قوله: ﴿وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ. .﴾ الآية (٤) فهو شريعة التوراة (٥).\n(وقال إسماعيل بن زياد (٦): لا تفروا من الزحف أدخلكم الجنة (٧).\nدليله قوله تعالى: ﴿وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِنْ قَبْلُ لَا يُوَلُّونَ\n_________\n= وذكره السيوطي في \"الدر المنثور\" -عن قتادة- ١/ ١٢٤ - ١٢٥ وعزاه لعبد بن حميد.\n(١) البقرة: ٨٣.\n(٢) \"تفسير مقاتل بن سليمان\" ١/ ٣٣. وذكره البغوي في \"معالم التنزيل\" ١/ ٨٧، والخازن في \"لباب التأويل\" ١/ ٥٢.\n(٣) ساقطة من (ج).\n(٤) البقرة: ٦٣، ٩٣.\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٢٨٢، وأبو حيان في \"البحر المحيط\" ١/ ٣٢٩، والخازن \"لباب التأويل\" ١/ ٥٢.\n(٦) إسماعيل بن زياد -أو ابن أبي زياد- السّكوني. قاضي الموصل، شامي، واسم أبيه: مسلم.\nقال الدارقطني: متروك يضع الحديث. وقال الخليلي: شيخ ضعيف ليس بالمشهور، كان يعلم ولد المهدي، وشحن كتابه في التفسير بأحاديث مسندة يرويها عن شيوخه، ثور بن يزيد، ويونس الأيلي، لا يتابع عليها.\n\"الإرشاد\" للخليلي ١/ ٣٩٠، \"طبقات المفسرين\" للداودي ١/ ١٠٨.\n(٧) ذكره في \"البحر المحيط\" لأبي حيان ١/ ٣٣٠.","vol":"3","page":264},{"text":"الْأَدْبَارَ﴾) (١) (٢).\nوقيل: أوفوا بشرط العُبودية أوفِ بشرط الربوبية (٣).\nوقال أهل الإشارة: أوفوا بعهدي (٤) في دار محنتي على بساط خدمتي بحفظ حرمتي أوف بعهدكم في دار نعمتي على بساط كرامتي بقربي (٥) ورؤيتي (٦).\nوقوله: ﴿وَإِيَّايَ فَارْهَبُونِ﴾ فخافون في نقض العهد، وأثبت هذِه الياءات يعقوب في كل القرآن على الأصل، وحذفها الباقون على\n_________\n(١) الأحزاب: ١٥.\n(٢) ما بين القوسين زيادة من (ج)، (ش)، (ت).\n(٣) ذكره أبو حيان في \"البحر المحيط\" ١/ ٣٣٠.\n(٤) ساقطة من (ج).\n(٥) في (ج): بقربتي.\n(٦) ذكره السمرقندي في \"بحر العلوم\" ١/ ١١٤ ونسبه إلى: جعفر الصادق، وأبو حيان في \"البحر المحيط\" ١/ ٣٣٠، وعزاه للثوري.\nوانظر: \"لطائف الإشارات\" للقشيري ٣/ ٩٦.\nقال القرطبي ﵀، بعد أن ذكر الأقوال في العهد: وقيل: هو عام في جميع أوامره ونواهيه ووصاياه، فيدخل في ذلك ذكر محمد - ﷺ - في التوراة وغيره، هذا قول الجمهور من العلماء، وهو الصحيح، وعهده -﷾- هو أن يدخلهم الجنة. \"الجامع لأحكام القرآن\" ١/ ٢٨٣.\nوذكر أبو حيان في \"البحر المحيط\" ١/ ٣٣٠ أربعة وعشرين قولًا في ذلك، ثم قال: فهذِه أقوال السلف في تفسير هذين العهدين، والذي يظهر -والله أعلم- أنَّ المعنى طلب الإيفاء بما التزموه لله تعالى وترتيب إنجاز ما وعدهم به عهدًا على سبيل المقابلة، أو إبرازًا لما تفضّل به تعالى في صورة المشروط الملتزم به، فتتوفر الدواعي على الإيفاء بعهد الله ...","vol":"3","page":265},{"text":"الخط اتباعًا لخط (١) المصحف.\n\n<span data-type=\"title\" id=toc-413>٤١ </span>- ﴿وَآمِنُوا بِمَا أَنْزَلْتُ﴾\nيعني: القرآن ﴿مُصَدِّقًا﴾ (موافقًا لما معكم) (٢) ﴿لِمَا مَعَكُمْ﴾ يعني: (أنه كتاب يُصدق) (٣) التوراة في التوحيد والنبوة والأخبار وبعض الشرائع، نزلت في كعب بن الأشرف وأصحابه من علماء اليهود ورؤسائهم (٤) ﴿وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ﴾ يعني: أول من يكفر بالقرآن فتتابعكم اليهود على ذلك فتبوؤوا بآثامكم وآثامهم ﴿وَلَا تَشْتَرُوا بِآيَاتِي﴾ أي ببيان صفة محمد - ﷺ - ونعته ﴿ثَمَنًا قَلِيلًا﴾ أي: عرضًا يسيرًا من الدنيا، وذلك أن رؤساء اليهود كانت لهم مآكل يصيبونها من سفلتهم وعوامهم يأخذون منهم شيئًا معلومًا كل عام من زروعهم وضروعهم ونقودهم؛ فخافوا إن هم بيّنوا صفة محمد - ﷺ - وتابعوه تفوتهم (٥) تلك المآكل والرياسة، فاختاروا الدنيا على\n_________\n(١) في النسخ الأخرى: اتِّباعًا للمصحف. انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٨٣، \"البحر المحيط\" لأبي حيان ١/ ٣٣١، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٩.\n(٢) من (ج). وفي (ش): يعني موافقًا.\n(٣) ليست في النسخ الأخرى.\n(٤) ذكره البغوي في \"معالم التنزيل\" ١/ ٨٧، والخازن في \"لباب التأويل\" ١/ ٥٣، وأبو حيان في \"البحر المحيط\" ١/ ٣٣٢.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ١١٤، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٥١.\n(٥) في (ج): أن تفوتهم.","vol":"3","page":266},{"text":"الآخرة (١) ﴿وَإِيَّايَ فَاتَّقُونِ﴾ أي: فاخشون في أمر محمد - ﷺ - لا ما يفوتكم من (المآكل والرياسة) (٢).\n\n<span data-type=\"title\" id=toc-414>٤٢ </span>- قوله -﷿-: ﴿وَلَا تَلْبِسُوا﴾\nأي: ولا تخلطوا، يقال: لبست الثوب ألبسه لبْسًا، ولَبَسْتُ عليه الأمر ألبسه لبْسًا، أي: خلطتُ وشبَّهت وعمّيت (٣).\nوقوله: ﴿الْحَقَّ﴾ أي: الحق الذي أنزلتُ (٤) عليكم من صفة محمد - ﷺ - ﴿بِالْبَاطِلِ﴾ الذي تكتبونه بأيديكم من تغيير صفته وتبديل نعته، وقال مقاتل: إن اليهود أقرّوا ببعض صفة محمد - ﷺ - وكتموا (٥) بعضًا ليصدّقوا في ذلك، فقال الله -﷿-: ﴿وَلَا تَلْبِسُوا الْحَقَّ﴾ الذي تقرّون به وتبينونه (٦) ﴿بِالْبَاطِلِ﴾ يعني: بما تكتمونه، فالحق بيانُهم والباطل كتمانهم (٧). وقيل: معناه (٨) ﴿وَلَا تَلْبِسُوا\n_________\n(١) ذكره الواحدي في \"البسيط\" ٢/ ٨١٣، وفي \"الوسيط\" ١/ ١٢٨، والبغوي في \"معالم التنزيل\" ١/ ٨٧، والخازن في \"لباب التأويل\" ١/ ٥٣.\nوانظر: \"جامع البيان\" للطبري ١/ ٢٥٣.\n(٢) في (ج)، (ش): الرياسة والمأكلة.\n(٣) ساقطة من النسخ الأخرى.\n(٤) في (ت): أنزل.\n(٥) في (ت): وتكتموا.\n(٦) أُثبت من (ج). وفي بقية النسخ: تثبتونه. والمثبت أصح، ويدل عليه ما بعده.\n(٧) ذكره الواحدي في \"البسيط\" ٢/ ٨١٦، \"الوسيط\" ١/ ١٢٨، والبغوي في \"معالم التنزيل\" ١/ ٨٧.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ١١٤.\n(٨) في (ش)، (ف): في معناه.","vol":"3","page":267},{"text":"الْحَقَّ﴾، يعني صفة محمد - ﷺ - ونعته بالباطل بصفة الدجال (١).\nوقيل: ﴿وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ﴾. أي: الصدق بالكذب (٢).\n﴿وَتَكْتُمُوا الْحَقَّ﴾ يعني: ولا تكتموا الحق، كقوله (٣) تعالى: ﴿لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ﴾ (٤) يعني: ولا تخونوا أماناتكم.\n﴿وَأَنْتُمْ تَعْلَمُونَ﴾ أنه نبيٌ مُرسلٌ.\n\n<span data-type=\"title\" id=toc-415>٤٣ </span>- ﴿وَأَقِيمُوا الصَّلَاةَ﴾\nيعني: وحافظوا على الصلوات الخمس بمواقيتها (٥) ورُكوعِها وسجودها.\n(وأصل الصلاة الدعاء، فسُميت الصلاة بذلك؛ لأنه دعاهم بها، وقيل: بل أصلها اللزوم، قال الشاعر:\nلم أكُنْ مِنْ جُنَاتِهِا عَلِمَ اللهُ. . . وإنِّي بِحَرِّهَا اليومَ صَالِي (٦)\n_________\n(١) ذكره الخازن ١/ ٥٣، وأبو حيان في \"البحر المحيط\" ١/ ٣٣٤.\nقال الخازن: وذلك أنه لما بعث رسول الله - ﷺ - حسده اليهود، وقالوا: ليس هو الذي ننتظره وإنما هو المسيح بن داود يعني: الدجال، وكذبوا فيما قالوا.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٢٥٤ عن ابن عباس.\nوذكره ابن كثير في\" تفسير القرآن العظيم\" ١/ ٣٧٩، والسيوطي في \"الدر المنثور\" ١/ ١٢٥.\n(٣) في (ج): لقوله.\n(٤) الأنفال: ٢٧.\n(٥) في (ج): بمواقيتها وحدودها. . . .\n(٦) البيت للحارث بن عبَّاد. =","vol":"3","page":268},{"text":"أي: ملازم بحرها، وكأنَّ معناها على هذا العبادة على الحد الذي أمر الله به، وقيل: هي من صليت العود النار، أي: ألينته؛ لأن المصلي يلين ويخشع، وقيل: من الصلا، وهما جنبا ذنب الفرس، وأول مفصل الفخذين من الإنسان؛ لرفع المصلي ذلك في الركوع والسجود) (١) (٢) ﴿وَآتُوا الزَّكَاةَ﴾ يعني: (وأدّوا الزكاةَ المفروضة من أموالكم) (٣)، وأصل الزكاة: الطهارة والنماء والزيادة (٤).\n﴿وَارْكَعُوا مَعَ الرَّاكِعِينَ﴾ أي (٥): وصلّوا مع المصلين محمد - ﷺ - وأصحابه، يخاطب اليهود، فعبَّر بالركوع عن الصلاة إذ كان ركنًا من أركانها، كما عبر باليد عن الجسد في قوله: ﴿ذَلِكَ بِمَا قَدَّمَتْ يَدَاكَ﴾ (٦) وقوله: ﴿فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾ (٧) وبالعُنُق عن النفس في\n_________\n= انظر: \"جامع البيان\" للطبري ٤/ ٢٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٤٧، \"الدر المصون\" للسمين الحلبي ١/ ٩٤.\n(١) ما بين القوسين موجود في (س) فقط، وساقط في النسخ الأخرى.\n(٢) \"مفاتيح الغيب\" للرازي ٣/ ٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٤٦ - ١٤٧، \"الدر المصون\" للسمين الحلبي ١/ ٩٤.\n(٣) في (ج)، (ت): وأدّوا زكاة أموالكم المفروضة، وفي (ش): . . الزكاة من أموالكم المفروضة.\n(٤) \"تهذيب اللغة\" للأزهري ١٠/ ٣٢١ (زكا)، \"البسيط\" للواحدي ٢/ ٨٢٠، \"معالم التنزيل\" للبغوي ١/ ٨٨.\n(٥) في (ج)، (ش)، (ت): يعني.\n(٦) الحج: ١٠. وفي (ت): ﴿ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ﴾ الآية (١٨٢) من سورة آل عمران.\n(٧) الشورى: ٣٠.","vol":"3","page":269},{"text":"قوله: ﴿أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ﴾ (١) وبالأنف عن الوجه في (٢) قوله: ﴿سَنَسِمُهُ عَلَى الْخُرْطُومِ (١٦)﴾ (٣). وأصل الركوع الانحناء (٤)، قال لبيد:\nأُخَبِّرُ أخبارَ القُرون التي مَضَتْ. . . أدِبُّ كأنّي كلّمَا قمْتُ راكعُ (٥)\n\n<span data-type=\"title\" id=toc-416>٤٤ </span>- قوله -﷿-: ﴿أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ﴾\nنزلت في عُلماءِ اليهود، وذلك أن الرجل منهم كان يقول لصهره وقريبه ورضيعه وحليفه من المسلمين في السر (٦) إذا سأله عن محمد - ﷺ -: أثبت على الدين الذي (أنت عليه) (٧)، وما يأمركم (٨) به هذا\n_________\n(١) الإسراء: ١٣.\n(٢) في (ت): نحو.\n(٣) القلم: ١٦.\n(٤) \"البسيط\" للواحدي ٢/ ٨٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٩٣، \"البحر المحيط\" لأبي حيان ١/ ٣٣٦، \"لسان العرب\" لابن منظور ٥/ ٣٠٣ (ركع).\n(٥) \"ديوان لبيد\" (ص ٨٩) من قصيدة يرثي فيها أخاه أربد. وورد البيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٥٤، \"تهذيب اللغة\" للأزهري ١/ ٣١١ (ركع)، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤٣٥، \"النكت والعيون\" للماوردي ١/ ١١٤، \"المحرر الوجيز\" لابن عطية ١/ ١٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٩٣، \"البحر المحيط\" لأبي حيان ١/ ٣٢٧ وغيرها.\nومعنى أدِبّ: أمشي الدبيب، وهو مشية الشيخ الهرم. والراكع -في قول لبيد- المنحني، وهو الشاهد.\n(٦) سقطت من (ت).\n(٧) سقطت من (ت).\n(٨) في (ش)، (ف): يأمرك.","vol":"3","page":270},{"text":"الرجل -يعنون: محمدًا - ﷺ -- فإنّ أمرهُ حق وقولَه صدق، فأنزل الله -﷿-: ﴿أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ﴾ (١) يعني: بالإيمان بمحمد - ﷺ -: ﴿وَتَنْسَوْنَ أَنْفُسَكُمْ﴾ أي: وتتركون أنفسكم فلا تتبعونه ﴿وَأَنْتُمْ تَتْلُونَ الْكِتَابَ﴾ أي تقرؤون التوراة وفيها صفته ونعته، ﴿أَفَلَا تَعْقِلُونَ﴾ أنه حق فتصدقونه وتتبعونه.\n\n<span data-type=\"title\" id=toc-417>٤٥ </span>- قوله -﷿-: ﴿وَاسْتَعِينُوا﴾\nأي: على ما يستقبلكم من أنواع البلايا، وقيل: على طلب الآخرة ﴿بِالصَّبْرِ﴾ على أداء الفرائض وبالصلاة على تمحيص الذنوب، وأصل الصبر هو الحبس، ومنه:\nالحديث عن النبي - ﷺ - في رجل أمسك رجلًا وقتله آخر فقال: \"اقتلوا القاتل واصبروا الصابر\" (٢). عني: أحبسوا الذي حبسه\n_________\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ٢٧)، ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٢٥٢ عن الواحدي، السيوطي في \"لباب النقول في أسباب النزول\" (ص ١٢)، وفي \"الدر المنثور\" ١/ ١٢٦ وعزاه للثعلبي والواحدي.\n(٢) أخرجه الدارقطني -مرسلًا- عن إسماعيل بن أبي أمية، وأخرجه موصولًا عن ابن عمر مرفوعًا بنحوه.\n\"سنن الدارقطني\" ٣/ ١٤٠ (١٧٥ - ١٧٧) كتاب الحدود والديات.\nوذكره ابن حجر في \"بلوغ المرام\" ٣/ ٤٩٢ - مع سبل السلام- موصولًا من رواية ابن عمر، وقال: رواه الدارقطني موصولًا، وصححه ابن القطان، ورجاله ثقات، إلَّا أنَّ البيهقي رجَّح المرسل.\nونقل الصنعاني في \"سبل السلام\" ٣/ ٤٩٣ عن ابن كثير في \"الإرشاد\" قوله: وهذا الإسناد على شرط مسلم قال الصنعاني: قلت: إشارة إلى إسناد الدارقطني، فإنّه =","vol":"3","page":271},{"text":"للموت (حتى يموت) (١).\nونهى رسول الله - ﷺ - عن قتل شيء من الدواب صبرًا (٢). وهو أن يحبسه (٣) حيًّا ثم يُرمى (٤) حتى يقتل.\nقال عنترة (٥) يذكر حربًا كان فيها (٦):\nفصبرتُ عارفَةً لذلك حُرَّةً. . . تَرْسُو إذا نفسُ الجبَانِ تطلَّعُ (٧)\n_________\n= رواه من حديث أبي داود الحفري، عن الثوري، عن إسماعيل بن أبي أمية، عن نافع عن عمر أنَّ رسول الله - ﷺ - ... الحديث.\n(١) ساقطة من (ف).\n(٢) أخرجه مسلم كتاب الصيد والذبائح، باب النهي عن صبر البهائم (١٩٥٩). من حديث جابر بن عبد الله ﵄.\n(٣) في (ج)، (ت): يحبس.\n(٤) في (ت): يُرمى به.\n(٥) عنترة بن عمرو بن شدَّاد العبْسي. قيل: شداد جدُّه أبو أبيه غلب على اسم أبيه فنُسب إليه، وقيل: شدَّاد عمه.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ١٥٢، \"الشعر والشعراء\" لابن قتيبة (ص ١٤٩).\n(٦) ساقطة من (ج).\n(٧) \"ديوان عنترة\" (ص ٤٩). والبيت كذلك في: \"غريب الحديث\" لأبي عبيد ١/ ٢٥٥، \"تهذيب اللغة\" للأزهري ١٢/ ١٧٢ (صبر)، \"البسيط\" للواحدي ٢/ ٨٢٦، \"لسان العرب\" لابن منظور ٧/ ٢٧٥ (صبر) وغيرها.\nوالشاهد قوله: فصبرت عارفة: أي حبست نفسًا عارفةً. فالصبر بمعنى الحبس هاهنا.","vol":"3","page":272},{"text":"وقالت الحكماء: الصبر رؤية العدل، والشكر رؤية الفضل.\nوقال مجاهد: الصبر في هذِه الآية: الصوم (١).\n(وقيل: الواو -هاهنا- بمعنى: على، تقديره: استعينوا فيما ينوبكم بالصبر على الصلاة) (٢) كقوله تعالى: ﴿وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا﴾ (٣).\nويروى أن (٤) ابن عباس - ﵁ - نعي (٥) إليه بنت له في سفر، فاسترجع، ثم قال: عورة سترها الله، ومؤونة كفاها الله، وأجر ساقه الله. ثم نزل فصلى ركعتين ثم قال: صنعنا ما أمرنا الله -﷿- ﴿وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ﴾ (٦).\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٥٤ (٤٨٤) بإسناد صحيح. وذكره الواحدي في \"البسيط\" ٢/ ٨٢٧، وفي \"الوسيط\" ١/ ١٣١، والبغوي في \"معالم التنزيل\" ١/ ٨٩، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٨٧.\n(٢) ما بين القوسين زيادة من (ج)، (ش)، (ت).\n(٣) طه: ١٣٢.\nانظر: \"معالم التنزيل\" للبغوي ١/ ٨٩، \"البحر المحيط\" لأبي حيان ١/ ٣٤٠.\n(٤) في (ت): عن.\n(٥) في (ت): نُعيت.\n(٦) ذكر هذِه القصة القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣١٧ قال: . . روي أنَّ عبد الله بن عباس نُعي له أخوه قُثَم، وقيل: بنت له. . . ثم ذكر القصة بمثل ما أوردها المصنف.\nوأخرجه سعيد بن منصور في \"سننه\" ٢/ ٥٥٩ (١٨٩، ٢٣٢)، والبخاري في \"التاريخ الكبير\" ٣/ ١٥٦، والحاكم في \"المستدرك\" ٢/ ٢٦٩. وقال: هذا حديث صحيح الإسناد ولم يخرجاه. ووافقه الذهبي. =","vol":"3","page":273},{"text":"ثم قال: ﴿وَإِنَّهَا﴾ ولم يقل: وإنهما.\nاختلف العلماء (١) في وجهه:\nفقال المؤرّج: ردها إلى ما هو الأغلب والأفضل والأهم والأعم، وهو الصلاة، كقوله تعالى: ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ﴾ (٢) ردّ الكناية إلى الفضة لأنها أعم وأغلب. وقال الله -﷿-: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ (٣) ردّ الهاء إلى التجارة؛ لأنها الأهم والأفضل (٤).\nوقال الأخفش: ردّ الكناية إلى كل واحد منهما، (أراد أن كل\n_________\n= وذكره السيوطي في \"الدر المنثور\" ١/ ١٣١ وعزاه لسعيد بن منصور وابن المنذر والحاكم والبيهقي في \"شعب الإيمان\".\nوأخرجه سعيد بن منصور في \"السنن\" (٢٣١)، والطبري في \"جامع البيان\" ١/ ٢٦٠ عن ابن عباس: أنه نُعي إليه أخوه قُثَم، وهو في مسير، فاسترجع، ثم تنحى عن الطريق، فصلى ركعتين أطال فيهما الجلوس، ثم قام يمشي إلى راحلته وهو يقول: ﴿وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ (٤٥)﴾.\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٣١، وعزاه لسعيد بن منصور، وابن جرير وابن المنذر والبيهقي في \"الشعب\" وإسناده صحيح.\n(١) في (ن): المفسرون.\n(٢) التوبة: ٣٤.\n(٣) الجمعة: ١١.\n(٤) ذكر قول المؤرِّج الواحديُّ في \"البسيط\" ٢/ ٨٢٨، وأبو حيان في \"البحر المحيط\" ١/ ٣٤١.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣١٨ - ٣١٩.","vol":"3","page":274},{"text":"خصلة منهما لكبيرة، كقوله -﷿-: ﴿كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا﴾ (١) يعني: كل واحد منهما) (٢) فقال: ﴿وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً﴾ (٣)، ولم يقل آيتين أراد: جعلنا كل واحد منهما آية (٤).\nقال الشاعر:\nلا شيء أحسن من علم يزيِّنه. . . ومَن نالَهُ قَدْ فَاز بِالفَرَجِ (٥)\nأي: من نال كل واحد منهما.\nوقال آخر:\nلكلِّ همٍّ مِن الهمُوم يسَعَهْ. . . والمسْيُ والصُّبحُ لا فلاحَ مَعَهْ (٦)\n_________\n(١) الكهف: ٣٣.\n(٢) ما بين القوسين زيادة من (ج)، (ش)، (ت).\n(٣) المؤمنين: ٥٠.\n(٤) \"معاني القرآن\" للأخفش ١/ ٨٧، \"البسيط\" للواحدي ٢/ ٨٢٨.\n(٥) لم أقف عليه.\n(٦) البيت للأضبط بن قُريع السعدي. ترجمته في \"الشعر والشعراء\" لابن قتيبة (ص ٢٤٢).\nوورد البيت في: \"غريب الحديث\" لأبي عبيد ٢/ ١٨٣، \"تهذيب اللغة\" للأزهري ٥/ ٧١ (فلح)، \"البسيط\" للواحدي ٢/ ٤٥٣، \"لسان العرب\" لابن منظور (فلح)، \"خزانة الأدب\" للبغدادي ١١/ ٤٥٢، وغيرها.\nوالشاهد قوله: معه. يريد معهما، أي مع المسي والصبح.","vol":"3","page":275},{"text":"وقيل: ردّ الهاء (١) إلى الصلاة؛ لأن الصبر داخل في الصلاة كقوله -﷿-: ﴿وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَنْ يُرْضُوهُ﴾ (٢) ولم يقل: يرضوهما، لأن رضا الرسول داخل في رضا الله -﷿-، فردّ الكناية إلى الله، قال الشاعر:\nإن شَرْخَ الشباب والشَّعَرَ الأسـ. . . ـودَ ما لمْ يُعاصَ كانَ جُنُونا (٣)\nولم يقل: يُعاصيا، ردّه إلى الشباب؛ لأن الشعر الأسود داخل فيه.\nوقال الحسين بن الفضل: ردّ الكناية إلى الاستعانة (٤). معناه: وإنّ الاستعانة بالصبر والصلاة. ﴿لَكَبِيرَةٌ﴾ أي: ثقيلة شديدة ﴿إِلَّا عَلَى الْخَاشِعِينَ﴾ يعني: المؤمنين (٥).\n_________\n(١) سقطت من (ت).\n(٢) التوبة: ٦٢.\n(٣) البيت لحسان بن ثابت - ﵁ -. \"ديوان حسان\" (ص ٢٤٧)، \"الكامل\" للمبرد ٢/ ٩١، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٨، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٨٨)، \"تهذيب اللغة\" للأزهري ٧/ ٨١ (شرح)، \"البسيط\" للواحدي ٢/ ٨٢٩، \"البحر المحيط\" لأبي حيان ١/ ٣٤١ وغيرها.\nو(شرح الشباب): أوله ونضارته وقوته. وقوله: (ما لم يعاص) أي: ما لم يُعصَ.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٧٤ (شرح).\n(٤) \"البسيط\" للواحدي ٢/ ٨٢٩، \"معالم التنزيل\" للبغوي ١/ ٨٩.\n(٥) أُثر هذا القول عن مجاهد. أخرجه ابن جرير في \"جامع البيان\" ١/ ٢٦١، وذكره السيوطي في \"الدر المنثور\" ١/ ١٣٢، وعزاه لعبد بن حميد.\nوذكر هذا التفسير أيضًا: =","vol":"3","page":276},{"text":"وقال ابن عباس: يعني: المصلين (١). وقال أبو روق: يعني: العابدين المطيعين (٢). وقال مقاتل بن حيان: يعني: المتواضعين (٣).\nوقال الحسن: الخائفين (٤). وقال الزجاج: الخاشع الذي يُرى أثر الذل والخضوع (٥) عليه كخشوع الربوع بعد الأقواء (٦)، هذا هو الأصل. قال النابغة:\n_________\n= الحيري في \"الكفاية\" ١/ ٤١، الماوردي في \"النكت والعيون\" ١/ ١١٥، والبغوي في \"معالم التنزيل\" ١/ ٨٩ - ٩٠، القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٢٠، الخازن في \"لباب التأويل\" ١/ ٥٦.\n(١) انظر: \"البحر المحيط\" لأبي حيان ١/ ٣٤١.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ٩٠.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٥٧ (٤٩٦) -بسند حسن- إلى مقاتل.\nوذكره البغوي في \"معالم التنزيل\" ١/ ٩٠، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٩٠، والسيوطي في \"الدر المنثور\" ١/ ١٣٢.\n(٤) ذكره البغوي في \"معالم التنزيل\" ١/ ٩٠، وهو في \"تفسير الحسن البصري\" ٢/ ٤٧ وعزاه للثعلبي.\nوورد هذا القول عن أبي العالية، أخرجه ابن جرير في \"جامع البيان\" ١/ ٢٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٥٦ (٤٩٥).\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٩١، والسيوطي في \"الدر المنثور\" ١/ ١٣٢ ونسبه إلى ابن جرير فقط.\n(٥) في (ش)، (ف): والخشوع.\n(٦) أقوت الأرض وأقوت الدار: إذا خلت من أهلها.\nوالأقْوَاء: جمع قَواء وهو القفر الخالي من الأرض.\n\"لسان العرب\" لابن منظور ١١/ ٣٦٥ - ٣٦٦ (قوا).","vol":"3","page":277},{"text":"رمادٌ كَكُحْل العينِ ما إن تُبينُه. . . ونُؤيٌ كجِذْمِ الحَوْضِ أثلمُ خاشعُ (١)\n\n<span data-type=\"title\" id=toc-418>٤٦ </span>- قوله -﷿-: ﴿الَّذِينَ يَظُنُّونَ﴾\nيعلمون ويستيقنون كقوله تعالى: ﴿إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (٢٠)﴾ (٢) أي: أيقنته، وقال دريد بن الصِّمَّة (٣):\nفقلتُ لهم ظُنُّوا بألفَي مُدَجَّجٍ. . . سرَاتُهُمُ في الفارسيّ المُسَرَّدِ (٤)\n_________\n(١) \"ديوان النابغة\" (ص ٧٩) من قصيدة يمدح فيها النعمان ويعتذر إليه، والنؤي: حفير حول الخيمة. والجذم: الأصل. وأثلم: متثلم متكسر. وخاشع: لاصق بالأرض.\nوورد البيت في: \"البسيط\" للواحدي ٢/ ٨٣٠، \"تهذيب اللغة\" للأزهري ١/ ١٥٢ (خشع)، \"لسان العرب\" لابن منظور ٤/ ١٠٠ (خشع)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣١٩، \"الدر المصون\" للسمين الحلبي ١/ ٣١٣.\nوالذي في \"ديوانه\" والمصادر الأخرى (لأيًا أبِيُنه) بدل (ما إن تبينه).\n(٢) الحاقة: ٢٠.\n(٣) دريد بن الصِّمَّة، من جُشم بن معاوية بن بكر بن هوازن. ويكنى أبا قُرَّة، وأمُّه ريحانة بنت معدي كرب، أخت عمرو، وهو أحد الشجعاء المشهورين وذوي الرأي في الجاهلية، وشهد يوم حنين في هوازن. وقتل يومئذ فيمن قتل من المشركين.\n\"الشعر والشعراء\" لابن قتيبة (ص ٥٠٤).\n(٤) \"ديوان دريد\" (ص ٤٧). وورد البيت في: \"جامع البيان\" للطبري ١/ ٢٦٢، \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠، \"معاني القرآن\" للزجاج ١/ ١٢٦، \"البسيط\" للواحدي ٢/ ٨٣٥، \"جمهرة أشعار العرب\" لأبي زيد القرشي (ص ٢١١) وغيرها. =","vol":"3","page":278},{"text":"يعني: أيقنوا، والظن من الأضداد، يكون شكا ويقينًا، كالرجاء يكون أملًا (١) وخوفًا ﴿أَنَّهُمْ مُلَاقُو رَبِّهِمْ﴾ معاينو ربهم في الآخرة ﴿وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ﴾ فيجزيهم بأعمالِهم.\n\n<span data-type=\"title\" id=toc-419>٤٧ </span>- قوله تعالى:\n﴿يَابَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ (٤٧)﴾\nيعني: عالمي زمانكم.\n\n<span data-type=\"title\" id=toc-420>٤٨ </span>- قوله -﷿-: ﴿وَاتَّقُوا يَوْمًا﴾\nأي: واحذروا واخشوا (٢) يومًا، أي: عذاب يوم ﴿لَا تَجْزِي﴾ أي: لا تَقضي ولا تكفي ولا تُغني، ومنه الحديث عن أبي بُردة بن نيار (٣) في الأضحية: \"ولا تجزي عن أحد بعدك\" (٤)، وقرأ أبو السمال\n_________\n= ومعنى (ظنوا): أيقنوا. والمدجج: التام السلاح. وسراتهم: خيارهم. والفارسي المسرَّد: الدروع.\nوالشاهد قوله: (ظنوا): حيث ورد الظن -هنا- بمعنى اليقين.\n(١) في (ش) و(ت): أمنًا.\n(٢) ساقطة من (ت).\n(٣) أبو بُردة بن نيار -بكسر النون بعدها تحتانية خفيفة- البلوي، حليف الأنصار، اسمه: هانئ، وقيل: الحارث بن عمرو، وقيل: مالك بن هُبيرة، صحابي جليل، شهد العقبة وبدرًا والمشاهد الأخرى، ومات سنة (٤١ هـ)، وقيل بعدها.\n\"الإصابة\" لابن حجر ٧/ ٣١، \"تقريب التهذيب\" لابن حجر (٨٠١٠).\n(٤) عن البراء بن عازب قال: قال رسول الله - ﷺ -: \"إنَّ أول ما نبدأ به يومنا هذا، نصلي ثم نرجع فننحر، فمن فعل ذلك فقد أصاب سنتنا، ومن ذبح، فإنما هو لحم =","vol":"3","page":279},{"text":"العدوي: (لا تُجْزئ) مضمومة التاء مهموزة الياء من: أجزأ يجزئُ إذا كفى (١).\nقال الشاعر:\nوأجْزَأتَ أمْرَ العالمين (٢) ولم يكُن. . . ليُجْزئ إلَّا كاملٌ وابن كاملِ (٣)\nقال الزجاج: وفي الآية إضمارٌ معناه: لا تجزي فيه نفسٌ عن نفس\n_________\n= قدَّمه لأهله، ليس من النسك في شيء\". وكان أبو بردة بن نيار قد ذبح. فقال: عندي جذَعة خير من مُسنَّة. فقال: \"اذبحها ولن تجزيَ عن أحد بعدك\". متفق عليه:\nأخرجه البخاري كتاب العيدين، باب الأكل يوم النحر (٩٥٤، ٩٥٥) باب الخطبة بعد العيد، (٩٦٥) باب التبكير إلى العيد (٩٦٥) باب كلام الإمام والناس في خطبة العيد (٩٨٣ - ٩٨٤)، وفي كتاب الأضاحي، باب سنة الأضحية (٥٥٤٥).\nوأخرجه مسلم كتاب الأضاحي، باب وقتها (١٩٦١، ١٩٦٢)، وأبو داود كتاب الضحايا، باب ما يجوز من السن في الضحايا (٢٨٠١)، والترمذي كتاب الأضاحي، باب ما جاء في الذبح بعد الصلاة (١٥٠٨)، والنسائي ٧/ ٢٢٣ كتاب الضحايا، باب ذبح الضحية قبل الإمام، وابن ماجه كتاب الأضاحي، باب النهي عن ذبح الأضحية قبل الصلاة (٣١٥٤).\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥)، \"البحر المحيط\" لأبى حيان ١/ ٣٤٧.\n(٢) في (ف): المسلمين. وفي (ش) كتبت الكلمتان.\n(٣) البيت من شواهد القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٢١، والسمين الحلبي في \"الدر المصون\" ١/ ٣٣٧ ولم ينسباه لأحد. والشاهد قوله: (وأجزأت، =","vol":"3","page":280},{"text":"شيئًا من الشدائد والمكاره. وأنشد\nويومًا شَهِدْناهُ سُليمًا وعامرا\nأي: شهدنا فيه (١).\nوقيل: معناه لا تغني نفسٌ مؤمنة ولا كافرة عن نفس كافرة شيئًا. ﴿وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ﴾ إذا كانت كافرة، قرأ أهل مكة والبصرة بالتاء لتأنيث الشفاعة، وقرأ الباقون بالياء لتقديم الفعل (٢)، وقرأ قتادة: (ولا يقبل منها شفاعة) مفتوحة (٣) ونصب الشفاعة، أي: لا يَقبلُ الله ﴿وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ﴾: فداء كما كانوا يأخذون في الدنيا، وسمي الفداء: عدلًا؛ لأنه يعادل المفدى ويماثله، قال الله تعالى: ﴿أَوْ عَدْلُ ذَلِكَ صِيَامًا﴾ (٤).\n﴿وَلَا هُمْ يُنْصَرُونَ﴾: يُمنعُون (٥) من عذاب الله. قال الزجاج: كانت\n_________\n= ليجزئ): أي يكفي.\n(١) عجز البيت: قليلًا سوى الطّعنِ النِّهال نوافلُه. و(الطعن النهال): هو الدَّامي.\nوالبيت لرجل من بني عامر، وسُليم وعامر: قبيلتان من قيس بن عيلان.\n\"معاني القرآن\" للزجاج ١/ ١٢٨.\n(٢) قرأ ابن كثير وأبو عمرو بالتاء، وقرأ ابن عامر وحمزة والكسائي ونافع بالياء.\n\"السبعة\" لابن مجاهد (ص ١٥٤)، \"الحجة\" للفارسي ٢/ ٤٣، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٣٨.\n(٣) في (ج)، (ت): (بياء مفتوحة)، وفي (ش): (مفتوحة الياء).\n\"مختصر في شواذ القرآن\" لابن خالويه (ص ٥)، \"الكشاف\" للزمخشري ١/ ١٣٩.\n(٤) المائدة: ٩٥.\n(٥) في (ش): لا يُمنَعون.","vol":"3","page":281},{"text":"اليهود تزعمُ أن آباءها (١) الأنبياء تشفعُ لهم عند الله، فآيسهم (٢) الله من ذلك (٣).\n_________\n(١) في (ت): آباءنا.\n(٢) في (ت): فأيأسهم.\n(٣) \"معاني القرآن\" للزجاج ١/ ١٢٨.","vol":"3","page":282},{"text":"<span data-type=\"title\" id=toc-421>٤٩ </span>- قوله: ﴿وَإِذْ نَجَّيْنَاكُمْ﴾\nيعني: أسلافكم وآباءكم، فاعتدَّها منة عليهم لأنهم نجوا بنجاتهم، ومآثر الآباء مفاخر الأبناء.\nوقوله: ﴿نَجَّيْنَاكُمْ﴾: أصله: ألقيناكم على النجوة، وهي: ما ارتفع واتسع من الأرض، هذا هو الأصل، ثم سمي كل فائز ناجيًا، كأنه خرج من الضيق والشدة إلى الرخاء والراحة.\nوقرأ إبراهيم النخعي: (وإذ نجيتكم) على الواحد (١).\n﴿مِنْ آلِ فِرْعَوْنَ﴾ أي: أشياعه وأتباعه وأسرته وعترته وأهل دينه، وأصله من (الأوْل)، وهو الرجوع، كأنه يؤول إليك.\nو(فرعون) هو: الوليد بن مصعب بن الريان، وكان من العماليق، جمع: عملاق، وهي قبيلة (٢) ﴿يَسُومُونَكُمْ سُوءَ الْعَذَابِ﴾ يعني: يُكلفونكم ويُذيقونكم أشد العذاب وأسوأه، وذلك أنَّ فرعون جعل بني إسرائيل خدمًا وخولًا وصنّفهم في أعماله (٣)، فصنف يخدمون، وصنف\n_________\n(١) في (ج)، (ش)، (ت): أنجيتكم، وما في (س) هو الموافق لما في المصادر التي ذكرت القراءة. وفي (ت): (على التوحيد).\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٢٥، \"البحر المحيط\" لأبي حيان ١/ ٣٥٠.\n(٢) انظر: \"جامع البيان\" للطبري ١/ ٢٧٠، \"تاريخ الرسل والملوك\" للطبري ١/ ٢٣١، \"معالم التنزيل\" للبغوي ١/ ٩٠، \"تفسير القرآن العظيم\" لابن كثير ١/ ٣٩٧.\n(٣) في (ج): أعمالهم.","vol":"3","page":283},{"text":"يحرثون ويزرعون، ومن لم يكن منهم (له عمل) (١) من هذِه الأعمال فعليه الجزية، فذلك سُوء العذاب، (وقيل: كُلفوا) (٢) الأعمال القذرة (٣)، وقيل: تفسيره ما بعده (٤)، وهو قوله: ﴿يُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ﴾.\nوقرأ ابن محيصن: (يَذْبَحُونَ) بالتخفيف وفتح الباء (٥)، من الذبح، والتشديد على التكثير.\nوذلك أن فرعون رأى في منامه كأن (٦) نارًا أقبلت من بيت المقدس حتى اشتملت على بيوت مصر، فأحرقتها وأحرقت القبط، وتركت بني إسرائيل، فهاله ذلك ودعا السحرة والكهنة وسألهم عن رؤياه، فقالوا له (٧): إنه يولد في بني إسرائيل غلام (٨) يكون على يده (٩) هلاكك وزوال ملكك وتبديل دينك، فأمر فرعون بقتل كل غُلام يولد\n_________\n(١) في (ش)، (ف)، (ت): في عمل.\n(٢) في (ج): هو أنهم كُلِّفوا، وفي (ش)، (ف)، (ت): أنهم كُلِّفوا.\n(٣) \"جامع البيان\" للطبري ١/ ٢٧١، \"تاريخ الرسل والملوك\" للطبري ١/ ٢٣٢، \"معالم التنزيل\" للبغوي ١/ ٩٥ - ٩١.\n(٤) \"معاني القرآن\" للزجاج ١/ ١٣٠، \"بحر العلوم\" للسمرقندي ١/ ١١٧، \"الوسيط\" للواحدي ١/ ١٣٥، \"معالم التنزيل\" للبغوي ١/ ٩١.\n(٥) \"المحتسب\" لابن جنِّي ١/ ٨١، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٩٠.\n(٦) من (ج)، (ت).\n(٧) من (ف).\n(٨) في (ف): فقيل هو غلام.\n(٩) في (ت): يديه.","vol":"3","page":284},{"text":"في بني إسرائيل، وجمع القوابل من أهل مملكته، وقال لهن: لا يسقط على أيديكنَّ (١) غلام من بني إسرائيل إلَّا قتل ولا جارية إلَّا تركت، ووكّل بهنَّ فكنَّ (٢) يفعلن ذلك، وأسرع الموت في مشيخة بني إسرائيل، فدخل رؤوس القبط على فرعون وقالوا: إن الموت قد وقع في بني إسرائيل فيذبح صغارهم ويموت كبارهم، فيوشك أن يقع العمل علينا، فأمر فرعون أن يذبحوا سنة ويتركوا سنة، فولد هارون في السنة التي لا يذبحون فيها، فتُرك (٣)، وولد موسى في السنة التي يذبحون فيها (٤).\n﴿وَيَسْتَحْيُونَ نِسَاءَكُمْ﴾ أي: يتركونهن أحياء فلا يقتلونهن بل يستخدمونهنَّ ﴿وَفِي ذَلِكُمْ بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ﴾ في سومهم إياكم سوء العذاب ﴿بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ﴾ محنة وفتنة عظيمة، وقيل: معناه: في إنجائي إياكم منهم نعمةٌ عظيمةٌ، والبلاء يتصرف على وجهين: النعمة والمحنة، قال الله -﷿-: ﴿وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً﴾ (٥)\n_________\n(١) في (س): أيديكم، والتصويب من النسخ الأخرى.\n(٢) من (ح)، وفي (س): فهنَّ يفعلن ذلك، وفي (ف)، (ت): (من يفعلن ذلك).\n(٣) ساقطة من (ج).\n(٤) \"جامع البيان\" للطبري ١/ ٢٧٢، \"تاريخ الرسل والملوك\" للطبري ١/ ٢٣٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٦١ - ١٦٢، \"معالم التنزيل\" للبغوي ١/ ٩١.\n(٥) الأنبياء: ٣٥.\nانظر: \"جامع البيان\" للطبري ١/ ٢٧٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٦٢، \"الوسيط\" للواحدي ١/ ١٣٥، \"البسيط\" للواحدي ٢/ ٨٨١، \"معالم التنزيل\" للبغوي ١/ ٩١.","vol":"3","page":285},{"text":"قال الأحنف (١): الثناء والإنعام ثمن الشكر (٢).\n\n<span data-type=\"title\" id=toc-422>٥٠ </span>- قوله ﴿وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ﴾ الآية (٣)\nوذلك أنه لمّا دنا هلاك فرعون أمر الله -﷿- موسى -﵇- أن يَسْري ببني إسرائيل من مصر، فأمر موسى -﵇- قومه أن يسرجوا بيوتهم إلى الصبح، وأخرج الله -﷿- كل ولد زنا في القبط من (٤) بني إسرائيل إليهم، وأخرج كل ولد زنا (من بني إسرائيل) (٥) من القبط إلى القبط حتى رجع كل واحد منهم إلى أبيه، وألقى الله -﷿- على القبط (٦) الموت، فمات كل بكر لهم (٧)، فاشتغلوا بدفنهم حين أصبحوا حتى طلعت الشمس، وخرج موسى في ستمائة ألف وعشرين ألف (٨)\n_________\n(١) الأحنف بن قيس بن معاوية بن حُصين، أبو بحر التميمي، أحدُ من يُضرب بحلمه وسُؤدده المثل. اسمه: ضحَّاك، وقيل: صخر، وشُهر بالأحنف لحنَف رجليه، وهو العوج والميل، كان سيِّد تميم، أسلم في حياة النبي - ﷺ - ووفد على عُمر. توفي سنة (٦٧ هـ) وقيل: (٧١ هـ).\n\"الاستيعاب\" لابن عبد البر ١/ ٢٣٠، \"سير أعلام النبلاء\" للذهبي ٤/ ٨٦.\n(٢) لم أقف عليه.\n(٣) أورد المصنف هنا قصصًا إسرائيلية مأخوذة عن أهل الكتاب، وهي مما شأن به كتابه، وقد سبق تفصيل الكلام حول هذِه الإسرائيليات في قسم الدراسة عند بيان منهج المصنف فيها.\n(٤) في (ج)، (ش): في.\n(٥) ساقط من (ت).\n(٦) في (ف): أبكار القبط.\n(٧) في (ت): منهم.\n(٨) في (ش): ألف ألف.","vol":"3","page":286},{"text":"مقاتل لا يعدّون ابن العشرين؛ لصغره، ولا ابن الستين، لكبره، سوى الذرية، فلمّا أرادوا السير ضرب عليهم التيه فلم يدروا أين يذهبون، فدعا موسى -﵇- مشيخة بني إسرائيل وسألهم عن ذلك فقالوا: إن يوسف -﵇- حضره الموت أخذ على إخوته عهدًا أن لا يخرجوا من مصر حتى يُخرجوه معهم، فلذلك انسدّ علينا الطريق، فسألهم عن موضع قبره، فلم يعلموا، فقام موسى ينادي، فقال (١): أنشد الله كلَّ من يعلم أين موضع قبر يوسف إلَّا أخبرني به، ومن لم يعلم فصُمّت أذناه عن قولي، فكان يمر بين الرجلين يُنادي فلا يسمعان صوتَه حتى سمِعَتْه عجوز لهم، فقالت: أرأيتك إن دللتك على قبر يوسف أتعطيني كل ما سألتك؟ فأبى عليها، وقال: حتى أسأل ربي، فأمره الله -﷿- بإيتاء سؤالها (٢)، فقالت: إني عجوز كبيرة (٣) لا أستطيع المشي، فاحملني وأخرجني من مصر، هذا في الدنيا، وأما في الآخرة فأسألك أن لا تنزل غرفة من الجنة إلَّا نزلتها معك. قال: نعم، قالت: إنه في جوف الماء في النيل، فادع الله حتى يحسر عنه الماء، فدعا الله، فحسر عنه الماء، ودعا أن يؤخر طلوع الفجر إلى أن يفرغ من أمر يوسف، فحفر موسى ذلك الموضع، فاستخرجه في (٤) صندوق من مرمر، وحمله حتى دفنه بالشام وفتح\n_________\n(١) سقطت من النسخ الأخرى.\n(٢) في (ج)، (ت): سؤلها.\n(٣) ساقطة من (ش)، (ف).\n(٤) في (ت): من. وفي (ج)، وفي (ش)، (ف): واستخرجوه.","vol":"3","page":287},{"text":"لهم الطريق، فساروا وموسى على ساقتهم وهارون على مقدمتهم، ونذِر (١) بهم فرعون فجمع قومه وأمرهم أن لا يخرجوا (في طلب) (٢) بني إسرائيل حتى يصيح الديك، فوالله ما صاح ديك تلك الليلة، فخرج فرعون في طلب بني إسرائيل وعلى مقدمته هامان في ألف ألف وسبعمائة ألف، وكان فيهم سبعون ألفًا من دهم الخيل سوى سائر (٣) الشِّيات، فسارت بنو إسرائيل حتى وصلوا إلى (٤) البحر، والماء في غاية الزيادة، ونظروا فإذا هم بفرعون وقومه وذلك حين أشرقت الشمس فبقوا متحيرين فقالوا لموسى (٥): كيف نصنع وما الحيلة؟ فرعون (٦) خلفنا والبحر أمامنا؟ فقال موسى: ﴿كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ﴾ (٧) فأوحى الله -﷿- إليه ﴿أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ﴾، فضربه فلم يُطعه، فأوحى الله -﷿- إليه (٨) أن كنّه فضربه موسى بعصاه، قال: انفلق أبا (٩) خالد بإذن الله -﷿-. فانفلق، فكان كل فرقٍ كالطود العظيم، فظهر فيه اثنا عشر طريقًا، لكل سِبطٍ\n_________\n(١) أي: علم بهم. انظر: \"القاموس المحيط\" للفيروزآبادي (ص ٦١٩).\n(٢) من النسخ الأخرى.\n(٣) ساقطة من (ج).\n(٤) سقطت من (ت).\n(٥) في (ج) و(ت): يا موسى.\n(٦) في (ت): وفرعون.\n(٧) الشعراء: ٦٢.\n(٨) من (ج) (ش)، (ف).\n(٩) في (ت): يا أبا.","vol":"3","page":288},{"text":"طريق، وأرسل الله -﷿- الريح والشمس على قعر البحر فصار (١) يبسًا.\nوقال سعيد بن جبير: أرسل معاوية إلى ابن عباس فسأله (٢) عن مكان لم تطلع فيه الشمس إلَّا مرة واحدة فكتب إليه: أنه المكان الذي انفلق من البحر لبني إسرائيل. فخاضت بنو إسرائيل البحر، كل سبطٍ في طريق، وعن جانبيهم الماء، كالجبل الضخم، ولا يرى بعضهم بعضًا، فخافوا وقال كل سبطٍ: قد قُتِل إخواننا، فأوحى الله تعالى إلى جبال الماء أن تشبكي فصار الماء شبكات، يرى بعضهم بعضًا ويسمع بعضهم كلام بعض، حتى عبروا البحر سالمين، فذلك قوله -﷿-: ﴿فَرَقْنَا بِكُمُ الْبَحْرَ﴾ أي: فلقنا (٣) وميزنا الماء يمينًا وشمالًا ﴿فَأَنْجَيْنَاكُمْ﴾ من آل فرعون والغرق ﴿وَأَغْرَقْنَا آلَ فِرْعَوْنَ﴾ وذلك أنَّ فرعون لما وصل إلى (٤) البحر فرآه منفلقًا قال (٥) لقومه: انظروا إلى البحر انفلق لهيبتي حتى أدرك أعدائي وعبيدي الذين أبقوا مِني (٦) فأقتلهم، ادخلوا البحر. فهاب قومُه أن يدخلوه، ولم يكن في خيل فرعون أنثى، وإنما كانت كلها ذكورًا، فجاء جبريل -﵇- على فرس أنثى وديق (٧) فتقدمهم وخاض البحر،\n_________\n(١) في (ج): حتى صار، وفي (ش): فصارت.\n(٢) في (ش)، و(ف): يسأل، وفي (ج) و(ت): يسأله.\n(٣) في (ف): قلبنا.\n(٤) ساقطة من (ش).\n(٥) في (ج): فقال.\n(٦) ساقطة من (ف)، (ت).\n(٧) الفرس الوديق: هي التي تشتهي الفعل. \"لسان العرب\" لابن منظور ١٥/ ٢٥٦ (ودق).","vol":"3","page":289},{"text":"فلما شمت خيول فرعون ريحها اقتحمت البحر في إثرها حتى خاضوا كلهم البحر، وجاء ميكائيل على فرس خلف القوم يستحثهم ويقول لهم: الحقوا بأصحابكم.\nحتى إذا خرج جبريل من البحر وهمّ أولهم أن يخرج، أمر الله تعالى البحر أن يأخذهم، فالتطم عليهم فغرَّقهم أجمعين، وذلك بمرأى من بني إسرائيل، وذلك قوله -﷿-: ﴿وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنْتُمْ تَنْظُرُونَ﴾ إلى مصارعهم (١).\n\n<span data-type=\"title\" id=toc-423>٥١ </span>- [الآية: ٥١] قوله -﷿-: ﴿وَإِذْ وَاعَدْنَا مُوسَى أَرْبَعِينَ لَيْلَةً﴾. الآية\nوذلك أن بني إسرائيل لما أمِنوا من عدوهم ودخلوا مصر لم يكن لهم كتابٌ ولا شريعة ينتهون إليها، فوعد الله تعالى موسى أن ينزل عليه التوراة، فقال موسى لقومه: إني ذاهب لميقات ربي، وآتيكم بكتابٍ فيه بيان ما تأتون وما تذرون، وواعدهم أربعين ليلةً، ثلاثين من ذي القعدة وعشرًا من ذي الحجة، واستخلف عليهم أخاه هارون، فلما أتى الوعد جاء جبريل -﵇- على فرس يقال له: فرس الحياة، لا يصيب شيئًا إلَّا حيّ، ليذهب بموسى إلى ربّه، فلما رآه السامري وكان رجلًا صائغًا من أهل (٢) باجرمى (٣)، واسمه\n_________\n(١) \"جامع البيان\" للطبري ١/ ٢٧٧، \"تاريخ الرسل والملوك\" للطبري ١/ ٢٤٥ - ٢٤٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٦٢ - ١٦٣، \"معالم التنزيل\" للبغوي ١/ ٩٣ - ٩٤، \"تفسير القرآن العظيم\" لابن كثير ١/ ٣٩٨ - ٣٩٩، \"البداية والنهاية\" لابن كثير ١/ ٢٧٢، \"الدر المنثور\" ١/ ١٣٤.\n(٢) في (ف): آل.\n(٣) قال ياقوت الحموي: باجَرْما: بفتح الجيم، وسكون الراء، وميم، وألف =","vol":"3","page":290},{"text":"ميحا (١)، وقال ابن عباس: اسمه موسى بن ظفر وكان رجلًا منافقًا قد أظهر الإسلام، وكان من قوم يعبدون البقر، فدخل حبّ (٢) البقر قلبه، فلما رأى جبريل على ذلك الفرس قال: إن لهذا شأنًا، وأخذ قبضة من تربة حافر فرس جبريل، وكانت (٣) بنو إسرائيل قد استعاروا حليًّا كثيرة من قوم فرعون حين أرادوا الخروج من مصر بعلة عرسٍ لهم، فأهلك الله قوم فرعون (وبقيت تلك) (٤) الحلي في أيدي بني إسرائيل، فلما فصل موسى قال السامري لبني إسرائيل: إنّ الأمتعة والحلي التي استعرتموها من آل (٥) فرعون غنيمة، ولا تحل لكم فاحفروا حفرة فادفنوها فيها حتى يرجع موسى فيرى فيه رأيه، ففعلوا ذلك، فلما اجتمعت (٦) الحلي صاغَها (٧) السامري، ثم ألقى القبضة التي أخذها من تراب فرس جبريل فيه فخرج عجلًا من ذهب مُرصعًا بالجوهر (٨) كأحسن ما يكون، وخار خورةً، وقال السدي: كان يخور ويمشي،\n_________\n= مقصورة: قرية من أعمال البليخ قرب الرَّقَّة من أرض الجزيرة.\n\"معجم البلدان\" ١/ ٣١٣.\n(١) في (ت): ميخا.\n(٢) ساقطة من (ج).\n(٣) في (ت): وكان.\n(٤) في (ف): وبقي ذلك.\n(٥) في (ج): قوم.\n(٦) في (ف): اجتمع.\n(٧) في (ف): صاغه.\n(٨) في (ج)، (ت): بالجواهر.","vol":"3","page":291},{"text":"فقال السامري: ﴿هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ﴾ (١) أي: تركه هاهنا وخرج يطلبه، وكانت (٢) بنوا إسرائيل قد أخلفوا الوعد فعدّوا اليوم والليلة يومين، فلما مضت عشرون يومًا (٣) ولم يرجع موسى ورأوا العجل وسمعوا قول السامري افتتن بالعجل ثمانية آلاف رجل منهم وعكفوا عليه يعبدونه من دون الله (٤)، فذلك قوله -﷿-: ﴿وَإِذْ وَاعَدْنَا مُوسَى﴾. قرأ أبو جعفر وأبو عمرو ويعقوب: (وعدنا) بغير ألف في جميع القرآن، وقرأ الباقون ﴿وَاعَدْنَا﴾ بألف (٥)، وهي قراءة ابن مسعود، فمن قرأ بغير ألف قال: لأن الله تعالى هو المنفرد بالوعد والقرآن ينطق به كقوله -﷿-: ﴿وَعَدَ اللَّهُ﴾ (٦) وقال (٧): ﴿إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ﴾ (٨) ونحوها، ومن قرأ بالألف فقال: قد (تجيء\n_________\n(١) طه: ٨٨.\n(٢) في (ت): وكان.\n(٣) في (ت): ليلة.\n(٤) \"جامع البيان\" للطبري ١/ ٢٨٠، \"تاريخ الرسل والملوك\" للطبري ١/ ٢٥٠ - ٢٥١، \"بحر العلوم\" للسمرقندي ١/ ١١٨ - ١١٩، \"الوسيط\" للواحدي ١/ ١٣٦، \"معالم التنزيل\" للبغوي ١/ ٩٥، \"زاد المسير\" لابن الجوزي ١/ ٨١، \"البداية والنهاية\" لابن كثير ١/ ٢٨٦ - ٢٨٧.\n(٥) في (ج) و(ت): بالألف.\n(٦) النساء: ٩٥، المائدة ٩، التوبة: ٦٨، ٧٢، النور: ٥٥، الفتح: ٢٩، الحديد: ١٠.\n(٧) في (ج): وقوله تعالى.\n(٨) إبراهيم: ٢٢.","vol":"3","page":292},{"text":"للمفاعلة) (١) من واحد، كقولهم (٢): عاقبت اللص، وعافاك الله، وطارقت النعل (٣). وقال الزجاج: واعدنا جيد؛ لأن الطاعة في القبول بمنزلة المواعدة (٤)، فكان من الله تعالى الوعد ومن موسى القبول.\nوموسى هو موسى بن عمران بن يصهر بن فاهث بن لاوي بن يعقوب (٥).\n(أربعون ليلة) قرأ زيد بن علي (أَرْبِعين) بكسر الباء، وهي لغة (٦).\n﴿لَيْلَةً﴾ نصب على التمييز والتفسير (٧)، وإنما قرن التاريخ بالليل دون النهار؛ لأن شهور العرب وُضعت على سير القمر، والهلالُ إنما يهلُّ بالليل (فأول الشهر ليلة، لأن الهلال فيها يطلع) (٨) وقيل: لأن الظلمة (٩) أقدم من الضوء، والليل خُلق قبل النهار، قال الله -﷿-:\n_________\n(١) في (ش): يجيء المفاعلة.\n(٢) في (ف): كقولك.\n(٣) \"الحجة\" للفارسي ٢/ ٥٦، \"الحجَّة\" لابن خالويه (ص ٧٦)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٣٩ - ٢٤٠.\n(٤) في (س): (الوعد)، والتصويب من \"معاني القرآن\" للزجاج ١/ ٣٣ والنسخ الأخرى.\n(٥) أخرجه الطبري في \"جامع البيان\" ١/ ٢٨٠ بإسناده عن ابن إسحاق. وانظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٢٦٣، \"البداية والنهاية\" لابن كثير ١/ ٢٣٧.\n(٦) \"البحر المحيط\" لأبي حيان ١/ ٣٥٧.\n(٧) المصدر السابق.\n(٨) ما بين القوسين ساقط من النسخ الأخرى.\n(٩) في (ف): الليالي المظلمة.","vol":"3","page":293},{"text":"﴿وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ﴾ (١).\n﴿ثُمَّ اتَّخَذْتُمُ الْعِجْلَ﴾ إلهًا، قال أبو العالية: وإنما سُمّي عجْلًا؛ لأنهم تعجّلوه قبل رُجوع موسى (٢): ﴿مِنْ بَعْدِهِ﴾ أي: من بعد انطلاق موسى إلى الجبل للميعاد ﴿وَأَنْتُمْ ظَالِمُونَ﴾ ضارّون لأنفسكم بالمعصية واضعون العبادة في غير موضعها.\n_________\n(١) يس: ٣٧.\nانظر: \"البسيط\" للواحدي ٢/ ٨٩٣، \"معالم التنزيل\" للبغوي ١/ ٩٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٢٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٦٤ (٥١٦).","vol":"3","page":294},{"text":"<span data-type=\"title\" id=toc-424>٥٢ </span>- قوله -﷿-: ﴿ثُمَّ عَفَوْنَا عَنْكُمْ﴾\nأي: تركناكُم فلم نستأصلكم، من قوله -﵇-: \"أحفوا الشوارب وأعفوا اللحى\" (١). وقيل: محونا ذنوبكم من قول العرب: عفت الريح المنازل فعفت (٢) ﴿مِنْ بَعْدِ ذَلِكَ﴾ أي: من بعد عبادتكم العجل ﴿لَعَلَّكُمْ تَشْكُرُونَ﴾ لكي تشكروا عفوي عنكم وصنيعي إليكم.\nواختلف العلماء في ماهيّة (٣) الشكر:\nفقال ابن عباس: هو الطاعة بجميع الجوارح لرب الخلائق في السر والعلانية (٤).\n_________\n(١) متفق عليه من حديث ابن عمر: أخرجه مالك في \"الموطأ\" ٢/ ٩٤٧ (١) كتاب الشَّعر، باب السنة في الشعر، وابن أبي شيبة في \"المصنف\" ٨/ ٤٠٦ (٢٥٨٨٢)، وأحمد في \"المسند\" ٢/ ١٦، ٥٢، ١٥٦، (٤٦٥٤، ٥١٣٥، ٦٤٥٦)، والبخاري كتاب اللباس، باب تقليم الأظفار (٥٨٩٢)، ومسلم كتاب الطهارة، باب خصال الفطرة (٢٥٩)، وأبو داود كتاب الترجل، باب في أخذ الشارب (٤١٩٩)، والترمذي كتاب الأدب، باب ما جاء في إعفاء اللحية (٢٧٦٣، ٢٧٦٤)، والنسائي كتاب الطهارة، باب إحفاء الشارب وإعفاء اللحى ١/ ١٦، وفي كتاب الزينة، باب إحفاء الشارب ٨/ ١٨١ - ١٨٢، وأبو عوانة في \"مسنده\" ١/ ١٨٩، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٢٨٨، والبيهقي في \"السنن الكبرى\" ١/ ١٤٧، ١٥٠ - ١٥١، والبغوي في \"شرح السنة\" ١٢/ ١٠٧ (٣١٩٣).\n(٢) \"تهذيب اللغة\" للأزهري ٣/ ٢٢٢ (عفا)، \"البسيط\" للواحدي ٢/ ٨٩٩، \"لسان العرب\" لابن منظور ٩/ ٢٩٤ (عفا).\n(٣) أثبت من (ف)، (ت)، وفي (س)، (ج)، (ش): مائية.\n(٤) ذكره أبو حيان في \"البحر المحيط\" ١/ ٣٦٠.","vol":"3","page":295},{"text":"وقال الحسن: شكر النعمة ذكرها. قال الله -﷿-: ﴿وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (١١)﴾ (١).\nوقال الفضيل: شكر كلّ نعمة أن لا تعصي الله بعد تلك النعمة (٢).\nوقال أبو بكر الوراق (٣): حقيقة الشكر: معرفة المُنعم، وأنْ لا تعرف لنفسك في النعمة حظًّا، بل تراها من الله -﷿-، قال الله -﷿- (٤): ﴿وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ﴾ (٥). يدل عليه ما:\n[٢٦٨] أخبرنا أبو بكر الحسن بن محمد بن حبيب (٦) قال: نا أبو أحمد (٧) عبد الملك بن محمد بن الفضل (٨) قال: نا أبو يحيى زكريا بن دلويه بن شبيب (٩) قال: نا أحمد بن النعمان بن الوجيه (١٠)\n_________\n(١) الضحى: ١١. والأثر ذكره البغوي في \"معالم التنزيل\" ١/ ٩٥، والخازن في \"لباب التأويل\" ١/ ٦١، وأبو حيان في \"البحر المحيط\" ١/ ٣٦٠.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ٩٥، والخازن في \"لباب التأويل\" ١/ ٦١، وأبو حيان في \"البحر المحيط\" ١/ ٣٦٠.\n(٣) في (ج): أبو بكر محمد بن عمر الوراق.\n(٤) في (ش)، (ف): قال الله -﷿-: ﴿وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا﴾ وقال -﷿-: ﴿وَمَا بِكُمْ. . .﴾.\n(٥) النحل: ٥٣.\nذكر الأثر - باختصار - أبو حيان في \"البحر المحيط\" ١/ ٣٦٠.\n(٦) قيل: كذبه الحاكم.\n(٧) في (ت): محمد.\n(٨) و(٩) لم أجدهما.\n(١٠) أحمد بن النعمان بن الوجيه الجرجاني. ذكره السهمي في \"تاريخ جرجان\" (ص ٦٢) وقال: روى عن أبيه، روى عنه أبو الحريش الكلابي، ثم ساق إسنادًا من طريقه.","vol":"3","page":296},{"text":"قال: نا جعفر بن سليمان الضبعي (١)\n_________\n(١) جعفر بن سليمان الضُّبَعي -بضم الضاد المعجمة، وفتح الموحدة- أبو سليمان البصري، مولى بني الحَرِيش، كان ينزل في بني ضبيعة فنُسب إليهم، توفي سنة (١٧٨ هـ).\nقال أبو طالب عن أحمد: لا بأس به، قيل له: إنَّ سليمان بن حرب يقول: لا يكتب حديثه. فقال: إنما كان يتشيَّع، وكان يحدِّث بأحاديث في فضل علي، وأهل البصرة يغلون في علي. قلت: عامة حديثه رقاق؟ قال: نعم كان قد جمعها، وقد روى عنه عبد الرحمن وغيره.\nوقال ابن أبي خيثمة عن ابن معين: ثقة، وقال الدوري عنه: ثقة، كان يحيى بن سعيد لا يكتب حديثه، وقال في موضع آخر: كان يحيى بن سعيد لا يروي عنه وكان يستضعفه، وقال أحمد بن سنان: رأيتُ عبد الرحمن بن مهدي لا ينبسط لحديث جعفر بن سليمان.\nوقال ابن سعد: كان ثقة، وبه ضعف، وكان يتشيَّع.\nوقال ابن المديني: هو ثقة عندنا، وقال أيضًا: أكثر عن ثابت، وبقية أحاديثه مناكير. وقال البخاري: يخالف في بعض حديثه. وقال ابن عدي: ولجعفر حديث صالح وروايات كثيرة، وهو حسن الحديث، معروف بالتشيع وجمع الرقاق، وأرجو أنه لا بأس به، وقد روى أيضًا في فضل الشيخين، وأحاديثه ليست بالمنكرة، وما كان فيه منكر فلعلَّ البلاء فيه من الراوي عنه، وهو عندي ممن يجب أن يقبل حديثه.\nوقال ابن حبان: كان جعفر من الثقات في الروايات، غير أنَّه كان يستحل الميل إلى أهل البيت، ولم يكن بداعيةٍ إلى مذهبه، وليس بين أهل الحديث من أئمتنا خلاف أنَّ الصدوق المتقن إذا كانت فيه بدعة ولم يكن يدعو إليها الاحتجاج بخبره جائز.\nوقال البزار: لم نسمع أحدًا يطعن عليه في الحديث، ولا في خطأ فيه، إنما ذكرت عنه شيعيته، وأما حديثه فمستقيم.\nقال الذهبي في \"ميزان الاعتدال\": وهو صدوق في نفسه، وينفرد بأحاديث عُدَّت =","vol":"3","page":297},{"text":"قال: نا (١) سيف بن ميمون (٢)، عن الحسن (٣) أن رسول الله - ﷺ - قال: \"قال موسى -﵇- يا رب كيف استطاع آدم أن يؤدي شكر ما أجريت عليه من نعمك، خلقته بيدك وأسجدت له ملائكتك وأسكنته جنتك؟ ! فأوحى الله إليه أن آدم علم أن ذلك كله مني ومن عندي، فذلك شكره\" (٤).\n_________\n= مما ينكر، واختلف في الاحتجاج بها، وقال في \"الكاشف\": ثقة، فيه شيء مع كثرة علومه، قيل: كان أميًّا، وهو من زُهَّاد الشيعة. وقال ابن حجر: صدوق زاهد، لكنه كان يتشيع.\n\"الطبقات الكبرى\" لابن سعد ٧/ ٢٨٨، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٨٦، \"التاريخ الكبير\" للبخاري ١/ ١٩٢، \"التاريخ الصغير\" للبخاري ٢/ ٢٩، ٢١٦، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٨١، \"الثقات\" لابن حبان ٦/ ١٤٠، \"الكامل\" لابن عدي ٢/ ١٤٤، \"تهذيب الكمال\" للمزي ٥/ ٤٣، \"ميزان الاعتدال\" للذهبي ١/ ٤٠٨، \"الكاشف\" للذهبي ١/ ٢٩٤، \"تهذيب التهذيب\" لابن حجر ١/ ٣٠٦، \"تقريب التهذيب\" لابن حجر (٩٥٠).\n(١) في (ج): حدثني.\n(٢) لم أجده.\n(٣) ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(٤) [٢٦٨] الحكم على الإسناد:\nفي إسناده من لم أجده، وهو مرسل.\nالتخريج:\nأخرجه هنَّاد بن السَّري في كتابه في \"الزهد\" ٢/ ٣٩٩ (٧٧٧) قال: حدثنا محمد ابن عبيد، عن يوسف، عن الحسن. . . فذكره.\nوذكره ابن القيِّم في \"عدة الصابرين\" (ص ١٦٤) عن الحسن.","vol":"3","page":298},{"text":"[٢٦٩] وأخبرنا ابن حُبيب (١) قال: أنا أبو عمرو المعتز (٢) بن محمد بن الفضل (٣) قال: نا أحمد بن الحسين الفريابي (٤) قال: نا عبد الرحيم بن حبيب البغدادي (٥)، عن إسحاق بن نجيح الملطي (٦)، عن عطاء الخراساني (٧)، عن وهب بن منبه (٨) قال: قال داود: إلهي كيف لي أن أشكرك وأنا لا أصلُ إلى شكركَ إلَّا بنعمتك؟ فأوحى الله تعالى إليه: ألست تعلم أنّ الذي بك من النعيم (٩) مني؟ قال: بلى يا رب. قال: (أرضى بذلك لك\n_________\n(١) قيل: كذبه الحاكم.\n(٢) من (ج)، وفي البقية: المعتمر. وقد سبق باسم (المعتز) في (س)، وفي (ج) برقم (٢٠٤).\n(٣) لم أجده.\n(٤) في (ش): الحسين الفريابي. ولم أجده.\n(٥) عبد الرحيم بن حبيب بن عمر، أبو محمد الخراساني، الفاريابي. قال ابن معين: ليس بشيء. وقال ابن حبان: لعله وضع أكثر من خمسمائة حديث على رسول الله - ﷺ -.\nوقال أحمد بن سيّار: عبد الرحيم كان بفارياب، ليِّن، حسن الحديث.\nوقال أبو نعيم الأصبهاني: روى عن ابن عيينة وبقيَّة الموضوعات.\nوقال الإدريسي: يقع في حديثه بعض المناكير.\n\"المجروحين\" لابن حبان ٢/ ١٦٢، \"تاريخ بغداد\" للخطيب ١١/ ٨٦، \"ميزان الاعتدال\" للذهبي ٢/ ٦٠٣، \"لسان الميزان\" لابن حجر ٤/ ٤.\n(٦) وضاع.\n(٧) صدوق يهم كثيرًا، ويرسل ويدلس.\n(٨) ثقة.\n(٩) في (ج)، (ت): النعم.","vol":"3","page":299},{"text":"شكرًا) (١) (٢).\nقال وهب بن منبه: وكذلك قال موسى -﵇-: (يا ربِّ) (٣) أنعمتَ عليَّ النعم السوابغ وأمرتني بالشكر لك عليها، وإنما شكري إياك نعمةٌ منك عليّ، فقال الله -﷿- له: يا موسى، تعلمت العلم الذي لا يفوقه علم، حسبي من عبدي أن يعلم أن ما به من نعمة فهو (٤) مني (٥).\nوقال الجنيد: حقيقة الشكر العجز عن الشكر (٦)، وروي في ذلك عن داود -﵇- أنه قال: سبحان من جعل اعتراف العبد بالعجز عن شكره شكرًا، كما جعل اعترافه بالعجز عن معرفته معرفة (٧). وقال (٨) بعضهم: الشكر أن لا ترى النعمة البتة بل ترى المُنعم (٩). وقال\n_________\n(١) في (ت): أرضى منك بذلك شكرًا.\n(٢) [٢٦٩] الحكم على الإسناد:\nإسناده موضوع. وعلته إسحاق الملطي، والراوي عنه عبد الرحيم بن حبيب، والأثر من الإسرائيليات التي عُرف بها وهب بن منبِّه.\nالتخريج:\nذكره -بنحوه- القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٤٠.\n(٣) من (ج)، (ش)، (ت).\n(٤) في (ف): فهي.\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ٩٥، الخازن في \"لباب التأويل\" ١/ ٦١.\n(٦) ذكره البغوي في \"معالم التنزيل\" ١/ ٩٥، القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٤٠، الخازن في \"لباب التأويل\" ١/ ٦١، أبو حيان في \"البحر المحيط\" ١/ ٣٦٠، الألوسي في \"روح المعاني\" ١/ ٢٥٨.\nوانظر: \"عدة الصابرين\" لابن القيِّم (ص ١٨٩).\n(٧) ذكره البغوي في \"معالم التنزيل\" ١/ ٩٥، الخازن في \"لباب التأويل\" ١/ ٦١.\n(٨) ساقطة من (ج).\n(٩) ذكره الخازن في \"لباب التأويل\" ١/ ٦١.","vol":"3","page":300},{"text":"أبو عثمان الحيري (١): صدق الشكر أن لا تمدح بلسانك غير المنعم.\n[٢٧٠] وسمعت أبا عبد الرحمن السُّلمي (٢) يقول: سمعت أبا بكر الرازي (٣) يقول: سمعت الشبلي (٤) يقول: الشكر: التواضع تحت رؤية المنة (٥).\nوقيل: الشكر خمسة أشياء: مجانبة السيئات، والمحافظة على\n_________\n(١) أبو عثمان سعيد بن إسماعيل بن منصور النيسابوري الحيري الصوفي، الشيخ الإمام المحدِّث الواعظ القدوة. قال الحاكم: لم يختلف مشايخُنا أنَّ أبا عثمان كان مجاب الدعوة.\nتوفي سنة (٢٩٨ هـ).\n\"طبقات الصوفية\" للسلمي (ص ١٧٠)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٢٦١، \"الأنساب\" للسمعاني ٢/ ٢٩٨، \"سير أعلام النبلاء\" للذهبي ١٤/ ٦٢.\n(٢) قال الذهبي: تكلموا فيه، وليس بعمدة.\n(٣) أبو بكر أحمد بن علي الرازي الحنفي، صاحب التصانيف، عالم العراق. لقي أبا العباس الأصم وطبقته بنيسابور، قال الذهبي: صنَّف وجمع، وتخرَّج به الأصحاب ببغداد، وإليه المنتهى في معرفة المذهب. . وكان مع براعته في العلم ذا زهد وتعبّد. . . توفي سنة (٣٧٠ هـ).\n\"تاريخ بغداد\" للخطيب ٤/ ٣٣٤، \"سير أعلام النبلاء\" للذهبي ١٦٥/ ٣٤٠، \"طبقات المفسرين\" للداودي ١/ ٥٦.\n(٤) شيخ الطائفة، كان فقيهًا، وله ألفاظ وحكم.\n(٥) [٢٧٠] الحكم على الإسناد:\nشيخ المصنف متكلم فيه.\nالتخريج:\nذكره أبو حيان في \"البحر المحيط\" ١/ ٣٦٠، والألوسي في \"روح المعاني\" ١/ ٢٥٨.","vol":"3","page":301},{"text":"الحسنات، ومخالفة الشهوات، وبذل الطاعات ومُراقبة رب الأرض والسموات (١).\n[٢٧١] وسمعت أبا القاسم الحسن بن محمد بن حبيب (٢) يقول: سئل أبو الحسن علي بن عبد الرحيم القناد (٣) في الجامع بحضرة أبي بكر بن عبدوس (٤) وأنا حاضرٌ: مَن أشكر الشاكرين؟ فقال: الطاهر من الذنوب يعد نفسه من المذنبين، والمجتهد في النوافل بعد أداء الفرائض يعدُّ نفسه من المقصرين، والراضي بالقليل من الدنيا يعدُّ نفسه من الراغبين، والقاطع بذكر الله دهره يعدُّ نفسه من الغافلين، والدائب في العمل عمره يعدُّ نفسه من المفلسين، فهذا أشكر الشاكرين (٥).\n[٢٧٢] وسمعت أبا القاسم (٦) يقول (٧): سمعت أبا محمد أحمد (٨)\n_________\n(١) في النسخ الأخرى: رب السماوات وكتب في هامش (س): جبار الأرض، وكذا في \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٤٠: جبار الأرض والسماوات. حيث ذكر نحو هذا القول ونسبه إلى الشبلي.\n(٢) كذبه الحاكم.\n(٣) الواسطي الصوفي، لم يذكر بجرح أو تعديل.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) [٢٧١] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم. وبقية الإسناد لم أجد فيه جرحًا أو تعديلًا.\nالتخريج:\nلم أجده.\n(٦) كذبه الحاكم.\n(٧) ساقطة من (ش)، (ف)، (ت). وأبو القاسم هو ابن حبيب.\n(٨) في (س) و(ش)، (ف)، (ت): أبا محمد بن محمد بن إبراهيم، وفي (ج): أبا =","vol":"3","page":302},{"text":"ابن محمَّد بن إبراهيم البلاذري (١) يقول (٢): سمعت بكر بن عبد الرَّحْمَن (٣) يقول: سمعت ذا النُّون المصري (٤) يقول: الشكر لمن فوقك بالطَّاعة، ولنظيرك بالمكافأة، ولمن دونك بالإحسان والإفضال (٥).\n_________\n= محمَّد بن محمَّد بن إبراهيم، و(ابن) أقحمت بين كنيته واسمه، وما في (ج) صحيح.\n(١) إمام، حافظ.\n(٢) ساقطة من (ش)، (ف).\n(٣) لم يتبين لي من هو.\n(٤) ذو النُّون المصري: ثوبان بن إبراهيم، وقيل: فيض بن أَحْمد، وقيل: فيض بن إبراهيم النوني الإخميمي، يُكنى أَبا الفيض، ويقال: أَبا الفياض، الزَّاهد، شيخ الديار المصرية.\nقال الدارقطني: روى عن مالك أحاديث فيها نظر، وكان واعظًا، وقال ابن يونس: كان عالمًا فصيحًا حكيمًا، وقال الذهبي: وقلَّ ما روى من الحديث، ولا كان يتقنه.\nمات سنة (٢٤٥ هـ).\n\"طبقات الصوفية\" للسلمي (ص ١٥)، \"حلية الأولياء\" لأبي نعيم ٩/ ٣٤٥، \"سير أعلام النبلاء\" للذهبي ١١/ ٥٣٢.\n(٥) [٢٧٢] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٤٠، أبو حيان في \"البحر المحيط\" ١/ ٣٦٠، الخازن في \"لباب التأويل\" ١/ ٦١، والألوسي في \"روح المعاني\" ١/ ٢٥٨.","vol":"3","page":303},{"text":"<span data-type=\"title\" id=toc-425>٥٣ </span>- قوله تعالى: ﴿وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ﴾:\nقال مجاهد والفراء: هما شيء واحد، والعرب تكرر الشيء إذا اختلفت ألفاظه على التوهم (١). وأنشد الفراء:\nوقدَّمت الأديم لراهشيه ... وألفى قولها كذبًا ومينا\nوقال عنترة:\nحُيِّيت من طَلل تقادم عهده ... أقوى وأقفَر بعد أمِّ الهيثمِ (٢)\nقال الزجاج: وهذا هو القول (٣)، لأنَّ الله ﷿ ذكر لموسى ﵇ الفرقان في غير هذا الموضع، فقال: ﴿وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ\n_________\n(١) أخرج الطبري في \"جامع البيان\" ١/ ٢٨٤ من طريق ابن أبي نجيح عن مجاهد في قول الله: ﴿وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ﴾، قال: الكتاب: هو الفرقان، فرقان بين الحق والباطل. وذكره السيوطي في \"الدر المنثور\" ١/ ١٣٥ وعزاه لعبد بن حميد وابن جرير.\nوانظر: \"معاني القرآن\" للفراء ١/ ٣٧، \"الوسيط\" للواحدي ١/ ١٣٨.\n(٢) البيت ضمن معلقته. انظر: \"شرح القصائد العشر\" للتبريزي (ص ١٧٨). وورد البيت أَيضًا في \"تهذيب اللغة\" للأزهري ١/ ٤٢٤ (شرع)، \"البسيط\" للواحدي ٢/ ٩٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٤١، \"الدر المصون\" للسمين الحلبي ١/ ٣٥٩، و(أقوى): خلا من أهله، وهو بمعنى (أقفر) ومع ذلك عطفه عليه، وهو الشاهد هاهنا.\n(٣) في (س): القرآن. والمثبت من النسخ الأخرى، وهو الصواب، والموافق لما في \"معاني القرآن\" للزجاج ١/ ١٣٤.","vol":"3","page":304},{"text":"الْفُرْقَانَ﴾ (١) الآية.\nوقال الكسائي: الفرقان نعتُ الكتاب، يريد: وإذ (٢) آتينا موسى الكتاب والفرقان، فرَّق بين الحلال والحرام والكفر والإيمان والوعد والوعيد، فزيدت الواو فيه كما تزاد في النعوت من قولهم (٣): فلان حسن وطويل (٤):\nوأنشد (٥) (في ذلك) (٦):\nإلى الملِك القَرْمِ (٧) وابن الهُمام ... وليث الكتيبة في المزدحم (٨)\n_________\n(١) الأنبياء: ٤٨.\n(٢) في (ج): ولقد.\n(٣) في (ش): كقولهم.\n(٤) ذكره الواحدي في \"البسيط\" ٢/ ٩٠٤، والبغوي في \"معالم التنزيل\" ١/ ٩٦.\nوذكره بنحوه الزجاج في \"معاني القرآن\" ١/ ١٣٤، والزمخشري في \"الكشاف\" ١/ ١٤٢، وأبو حيان في \"البحر المحيط\" ١/ ٣٦٠، واختاره الزمخشري، وضعفه أبو حيان.\n(٥) في (ش): وأنشدوا.\n(٦) ليست في (ج)، (ت).\n(٧) في (ف): القرن. وهو تحريف.\n(٨) البيت -غير منسوب- في \"معاني القرآن\" للفراء ١/ ١٠٥، \"جامع البيان\" للطبري ٢/ ١٠٠، \"البسيط\" للواحدي ٢/ ٤٤٥، \"الإنصاف\" لابن الأنباري ٢/ ٤٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٤١، \"خزانة الأدب\" للبغدادي ١/ ٤٥١، \"البحر المحيط\" لأبي حيان ١/ ٣٦٠، \"الدر المصون\" للسمين الحلبي ١/ ٩٧ وغيرها. =","vol":"3","page":305},{"text":"ودليل هذا التأويل: قوله ﷿: ﴿ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلًا لِكُلِّ شَيْءٍ﴾ (١).\nوقال قطرب: أراد به القرآن. وفي الآية إضمار معناه: وإذ آتينا موسى الكتاب ومحمدًا الفرقان، لعلكم تهتدون بهذين الكتابين، فترك أحد الاسمين (٢)، كقول الشَّاعر:\nتراه كأنَّ الله يجدعُ أنفَه ... وعينيه إنْ مولاه ثاب له وفْرُ (٣)\nأراد: ويفقأ عينيه.\nوقال ابن عباس: أراد بالفرقان النصر على الأعداء، نصرَ الله ﷿\n_________\n= قال محمود شاكر في تحقيقه لـ \"جامع البيان\" للطبري ٣/ ٣٥٣: لم أعرف قائله. و(القرم): الفحل المكرم الذي لا يُحمَل عليه، ويسمى السيد من النَّاس قرمًا. والشاهد: أنَّه عطف ابن الهمام، وليث الكتيبة على الملك القرم ولم يرد إلا شخصًا واحدًا.\n(١) الأنعام: ١٥٤.\n(٢) ذكره الزجاج في \"معاني القرآن\" ١/ ١٣٤، والنحاس في \"إعراب القرآن\" ١/ ٢٢٥، والواحدي في \"البسيط\" ٢/ ٩٠٥، وابن عطية في \"المحرر الوجيز\" ١/ ١٤٤، وابن الجوزي في \"زاد المسير\" ١/ ٨١، وأبو حيان في \"البحر المحيط\" ١/ ٣٦٠.\nوضعَّف النحاس وابن عطية هذا القول، وصححه الواحدي من وجه آخر.\n(٣) انظر \"الخصائص\" لابن جنِّي ٢/ ٤٣١، \"الإنصاف\" لابن الأنباري ٢/ ٥١٥، \"البسيط\" للواحدي ٢/ ٩٠٥، \"لسان العرب\" لابن منظور ٢/ ٢٠٨ (جدع). و(الوفر): المال الكبير الوافر.\nوالبيت ينسبه بعضهم إلى الزبرقان بن بدر، وبعضهم ينسبه إلى خالد بن الطيفان.","vol":"3","page":306},{"text":"لموسى، وأهلك فرعون وقومه (١). يدل عليه: قوله ﷿: ﴿وَمَا أَنْزَلْنَا عَلَى عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ﴾ (٢) يعني: يوم بدر (٣).\nوقال (٤) يمان بن رئاب (٥): الفرقان: انفراق البحر، وهو من عظيم (٦) الآيات (٧).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ١/ ١٣٩، وفي \"البسيط\" ٢/ ٩٠٤، وابن الجوزي في \"زاد المسير\" ١/ ٨١.\nوورد هذا القول عن غير ابن عباس، وورد غير منسوب.\nانظر: \"جامع البيان\" للطبري ٢/ ٢٨٥، \"بحر العلوم\" للسمرقندي ١/ ١١٩، \"زاد المسير\" لابن الجوزي ١/ ٨١، \"المحرر الوجيز\" لابن عطية ١/ ١٤٤، \"غرائب القرآن\" للنيسابوري ١/ ٢٨٨.\n(٢) الأنفال: ٤١.\n(٣) بدر: هي الغزوة العظمى المشهورة، وهي يوم الفرقان، يوم فرَّق الله تعالى فيها بين أوليائه وأولياء الشيطان، وبدر: ماء معروف، وقرية عامرة على نحو أربع مراحل من المدينة بينها وبين مكة، قال ابن قتيبة: بدر بئر كانت لرجل فسميت باسمه.\nوكانت الغزوة يوم الجمعة لسبع عشرة خلت من شهر رمضان في السنة الثَّانية من الهجرة.\nانظر: \"شرح النووي على صحيح مسلم\" ١٢/ ٨٤، \"كتاب الجهاد والسير\"، باب: الإمداد بالملائكة في غزوة بدر وإباحة الغنائم.\nوانظر: \"البداية والنهاية\"، لابن كثير ١١/ ٢٥٦ - ٣٠١.\n(٤) ساقطة من (ج).\n(٥) في (ج): رباب. وهو تصحيف.\n(٦) في (ت): أعظم.\n(٧) ذكره عن يمان: البَغَوِيّ في \"معالم التنزيل\" ١/ ٩٦، والواحدي في \"البسيط\" ٢/ ٩٠٣. =","vol":"3","page":307},{"text":"يدل عليه: قوله تعالى: ﴿وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ﴾ (١).\n\n<span data-type=\"title\" id=toc-426>٥٤ </span>- قوله ﷿: ﴿وَإِذْ قَالَ مُوسَى لِقَوْمِهِ﴾:\nالذين عبدوا العجل: ﴿يَاقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ﴾ ضررتم أنفسكم: ﴿بِاتِّخَاذِكُمُ الْعِجْلَ﴾ إلهًا، فقالوا: فأيش (٢) نصنع؟ وما الحيلة؟ قال: ﴿فَتُوبُوا﴾: فارجعوا ﴿إِلَى بَارِئِكُمْ﴾ يعني (٣): خالقكم. وكان أبو عمرو يختلس الهمزة إلى الجزم في قوله: ﴿بَارِئِكُمْ﴾ و﴿يَأْمُرُكُمْ﴾ و﴿يَنصُرْكُمُ﴾ طلبًا للخفة (٤)، كقول امرئ القيس (٥):\n_________\n= وانظر هذا القول أَيضًا في: \"معاني القرآن\" للفراء ١/ ٣٧، \"بحر العلوم\" للسمرقندي ١/ ١١٩، و\"زاد المسير\" لابن الجوزي ١/ ٨١، \"الوسيط\" للواحدي ١/ ١٣٩، وابن عطية في \"المحرر الوجيز\" ١/ ١٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٤١.\n(١) البقرة: ٥٠.\n(٢) في (ت): فأيُّ شيءٍ.\n(٣) ساقطة من (ج).\n(٤) \"السبعة\" لابن مجاهد (ص ١٥٥)، \"الحجة\" للفارسي ٢/ ٧٦، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٤٠.\n(٥) امرؤ القيس: ابن حجرٍ بن عمرو بن حجر الكِنْديّ، يقال له: الملك الضليل وذو القروح، ولد بنجد، وكان أبوه ملكًا عليّ بني أسد وغطفان.\nمات امرؤ القيس سنة (٥٤٠ م).\n\"طبقات فحول الشعراء\" لابن سلام ٣/ ٥١، \"الشعر والشعراء\" لابن قتيبة (ص ٤٩).","vol":"3","page":308},{"text":"فاليوم أشربْ غير مُسْتَحْقِبٍ ... إثمًا من الله ولا واغلِ (١)\nوأنشد سيبويه:\nإذا اعْوَجَجْنَ قلتُ (٢) صاحبْ قَوّمِ (٣)\nفقالوا: كيف نتوب؟ قال: ﴿فَاقْتُلُوا أَنْفُسَكُمْ﴾ يعني (٤): ليقتل\n_________\n(١) \"ديوان امرئ القيس\" (ص ١٣٤). ورد البيت -أَيضًا- في \"الكتاب\" لسيبويه ٤/ ٢٠٤، \"الحجة\" للفارسي ١/ ١١٧، ٤١٠، ٢/ ٨٠، \"خزانة الأدب\" للبغدادي ١/ ١٥٢، ٣/ ٤٦٣، ٤/ ١٠٦، ٤٨٤، ٨/ ٣٣٩.\nوالبيت أَيضًا في \"ديوان امرئ القيس\" (ص ٢٥٨) بلفظ: (أسقى): مكان: (أشرب). فلا شاهد فيه.\nوالمستحقب: المتكسب، وأصل الاستحقاب حمل الشيء في الحقيبة. والواغل: الداخل على القوم يشربون ولم يُدعَ. يقول هذا حين قُتل أبوه، ونذر ألا يشرب الخمر حتَّى يثأر له، فلما أدرك ثأره حلَّت له بزعمه، فلا يأثم في شربها، لأنه وفى بنذره.\nوالشاهد قوله (أشربْ) حيث أسكن الباء وحذف الضمة.\n(٢) في (ش)، (ف): فقلتُ، وفي (ت): فقلنَ.\n(٣) البيت لأبي نُخيلة الراجز. ترجمته في \"الشعر والشعراء\" لابن قتيبة (ص ٣٩٩).\nوعجزه:\nبالدَوِّ أمثالَ السَّفين العُوَّام\n\"الكتاب\" لسيبويه ٤/ ٢٠٣، \"الخصائص\" لابن جني ١/ ٧٥، \"لسان العرب\" لابن منظور ٩/ ٤٨٤ (عوم)، \"الدر المصون\" للسمين الحلبي ١/ ٣٦٣.\n(٤) في (ج): أي.","vol":"3","page":309},{"text":"البريء (١) المجرم ﴿ذَلِكُمْ﴾ يعني (٢): القتل ﴿خَيْرٌ لَكُمْ عِنْدَ بَارِئِكُمْ﴾.\nقال ابن عباس: أبي الله أن يقبل توبة بني إسرائيل إلَّا بالحال التي (٣) كرهوا أن يقاتلوهم حين عبدوا (٤) العجل (٥).\nوقال قتادة: جعل الله توبة بني إسرائيل (٦) القتل؛ لأنهم ارتدوا، والكفر يبيح الدم (٧).\nوقرأ قتادة: (فاقتالوا أنفسكم) (٨) من الإقالة، أي: استقيلوا العثرة بالتوبة.\nفلما أمرهم موسى بالقتل قالوا: نصبر لأمر الله تعالى، فجلسوا بالأفنية محتبين (٩)، وأصلت القوم عليهم الخناجر، فكان الرَّجل يرى ابنه وأخاه (١٠) وأباه وقريبه وصديقه وجاره، فلم (١١) يمكنهم\n_________\n(١) في (ت): البريء السقيم.\n(٢) ساقطة من (ج).\n(٣) في (ت): الذي.\n(٤) في (ت): عُبد.\n(٥) ذكره -بنحوه عن ابن عباس- الواحدي في \"البسيط\" ٢/ ٩١٥.\nوأخرجه الطبري في \"جامع البيان\" ١/ ٢٨٦ عن السدي، بسياق طويل، وذكر الماوردي في \"النكت والعيون\" ١/ ١٢٢، نحوه عن ابن جريج.\n(٦) في (ج): عبدة العجل.\n(٧) لم أقف عليه.\n(٨) \"المحتسب\" لابن جنِّي ١/ ٨٣، \"البحر المحيط\" لأبي حيان ١/ ٣٦٨.\n(٩) في (ف): مختبين.\n(١٠) ساقطة من (ج).\n(١١) في (ت): فلا.","vol":"3","page":310},{"text":"المضي لأمر الله ﷿، فقالوا: يَا موسى كيف نفعل؟ فأرسل الله تعالى عليهم ضبابة وسحابة سوداء لا يبصر بعضهم بعضًا، وقيل لهم: من حلَّ حَبْوَتَه أو مَدَّ طَرْفه إلى قَاتِلِه أو قاتَلَهُ (١) أو اتقَاه (٢) بِيَد أو رِجْلٍ (٣) فهو ملعون مردودة (٤) توبته. فكانوا يقاتلونهم إلى المساء، فلما كثر فيهم القتل، دعا موسى وهارون وبكيا وتضرعا وجزعا وقالا: يَا ربّ هلكت بنو إسرائيل، البقية، البقية، فكشف الله ﷿ عنهم (٥) السحابة، وأمرهم أن يرفعوا السلاح عنهم ويكفوا عن القتل، فتكشفت عن ألوف من القتلى، فاشتدَّ ذلك على موسى، فأوحى الله ﷿ إليه (٦) أما يرضيك أن أدخل القاتل والمقتول الجنة (٧)، فكان من قتل منهم شهيدًا، ومن بقي منهم (٨) مكفَّرةً (٩) عنه ذنوبه (١٠)، فذلك قوله ﷿: ﴿فَتَابَ عَلَيْكُمْ﴾ يعني: ففعلتم ما أمرتم به فتاب عليكم فتجاوز عنكم: ﴿إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ﴾ (١١).\n_________\n(١) ساقطة من (ج)، (ش)، (ت).\n(٢) في (ت): اتقى.\n(٣) في (ف): ورجل.\n(٤) في (ف): مردود.\n(٥) ساقطة من (ش)، (ف)، (ت).\n(٦) ساقطة من (ج).\n(٧) في (ت): في الجنة.\n(٨) من (ت).\n(٩) في (ج)، (ت): مُكفَّرًا، وفي (ش): كفر عنه.\n(١٠) ساقطة من (ش).\n(١١) \"جامع البيان\" للطبري ١/ ٢٧٦ - ٢٧٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٦٨، ١٦٩، \"بحر العلوم\" للسمرقندي ١/ ١١٩ - ١٢٠، \"معالم التنزيل\" للبغوي ١/ ٩٦، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٠٢.","vol":"3","page":311},{"text":"<span data-type=\"title\" id=toc-427>٥٥ </span>- قوله ﷿: ﴿وَإِذْ قُلْتُمْ يَامُوسَى لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً﴾\nوذلك أن الله تعالى أمر موسى ﵇ أن يأتيه في ناس من بني إسرائيل يعتذرون إليه من عبادة العجل، فاختار موسى من قومه سبعين رجلًا من خيارهم، وقال لهم: صوموا وتطهروا وطهروا ثيابكم، ففعلوا ذلك، فخرج بهم موسى إلى طور سيناء لميقات ربه، فلما بلغوا ذلك الموضع، قالوا لموسى (١): اطلب لنا نسمع كلام ربنا، فقال: أفعل. فلما دنا موسى من الجبل وقع عليه عمود (٢) الغمام، وتغشى الجبل كلَّه، فدخل في الغمام وقال للقوم: ادنوا، وكان موسى إذا كلمه ربه ﷿ وقع على وجهه نور ساطع (٣) لا يستطيع أحد من بني آدم (٤) أن ينظر إليه، فضُرب دونه الحجاب، ودنا القوم حتَّى دخلوا في الغمام، وخروا سجدًا، وسمعوه وهو يُكلم موسى يأمره وينهاه، فأسمعهم الله تعالى: إنِّي أنا الله لا إله إلَّا أنا ذو بكة (٥)، أخرجتكم من أرض مصر، فاعبدوني ولا تعبدوا غيري، فلما فرغ موسى وانكشف الغمام أقبل إليهم، فقالوا له (٦): ﴿لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ\n_________\n(١) ساقطة من (ف).\n(٢) في (ت): عماد.\n(٣) في (ت): طالع.\n(٤) في (ت): إسرائيل.\n(٥) في (ف): ربكم.\n(٦) من (ج).","vol":"3","page":312},{"text":"الصَّاعِقَةُ﴾، وهي نار جاءت من السماء فأحرقتهم جميعًا (١).\nوقال وهب بن منبه: أرسل الله ﷿ عليهم جندًا من السماء (٢)، فلما سمعوا حسها ماتوا يومًا وليلةً (٣).\nوالصاعقة: المهلكة، فذلك قوله ﷿ ﴿وَإِذْ قُلْتُمْ يَامُوسَى لَنْ نُؤْمِنَ لَكَ﴾ أي: لن (٤) نصدقك ﴿حَتَّى نَرَى اللَّهَ جَهْرَةً﴾ قراءة (٥) العامة بجزم الهاء. وقرأ ابن عباس (جَهَرةً) بفتح الهاء (٦). وهما لغتان، مثل: (زهْرة) و(زَهَرة)، أي: معاينة بلا ساتر بيننا وبينه.\n_________\n(١) \"جامع البيان\" للطبري ١/ ٢٧٩، \"تاريخ الرسل والملوك\" للطبري ١/ ٢٥٢، \"بحر العلوم\" للسمرقندي ١/ ١٢٠، \"الوسيط\" للواحدي ١/ ١٤١، \"البسيط\" للواحدي ٢/ ٩١٨، \"معالم التنزيل\" للبغوي ١/ ٩٦ - ٩٧، \"المنتظم\" لابن الجوزي ١/ ٣٥٠، \"لباب التأويل\" للخازن ١/ ٦٢، \"غرائب القرآن\" للنيسابوري ١/ ٢٩٠.\nقال الطبري ﵀ بعد أن أسند بعض الآثار في هذا: فهذا ما رُوي في السبب الذي من أجله قالوا لموسى: ﴿لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً﴾ ولا خبر عندنا بصحة شيءٍ مما قاله من ذكرنا قوله في سبب قيلهم لموسى تقوم به حجة فيسلَّم له، وجائز أن يكون ذلك بعض ما قالوه.\n(٢) من (ش).\n(٣) \"مفاتيح الغيب\" للرازي ٣/ ٨٦، \"لباب التأويل\" للخازن ١/ ٦٢، \"البحر المحيط\" لأبي حيان ١/ ٣٧٢.\n(٤) ساقطة من (ش)، (ت).\n(٥) في (ت): قرأ.\n(٦) \"المحتسب\" لابن جني ١/ ٨٤، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥)، \"المحرر الوجيز\" لابن عطية ١/ ١٤٧، \"البحر المحيط\" لأبي حيان ١/ ٣٧١.","vol":"3","page":313},{"text":"وأصل الجهر: الكشف. قال الشَّاعر:\nتجهر أجواف المياه السدَّمِ (١)\nوقال الراجز:\nإذا وردنا آجنًا جهرناه\nأو خاليًا من أهله عمرناه (٢)\nوانتصابهما على الحال.\n﴿فَأَخَذَتْكُمُ الصَّاعِقَةُ﴾ قرأ عمر وعثمان وعلى (الصعقة) بغير أَلْف (٣). وقرأ الباقون بالألف، وهما لغتان.\n﴿وَأَنْتُمْ تَنْظُرُونَ﴾ ظاهر المعنى، أي: الموت، دليله:\n_________\n(١) لم أجده.\n(٢) الرجز ذكره أبو زيد في \"النوادر\" قال: أنشدتني شمَّاء، وهي أعرابية فصيحة من بني كلاب، تقول: إنهم من كثرتهم نزفوا مياه الآبار الآجنة من كثرة المكث، وعمروا المكان الخالي.\n\"نوادر\" لأبي زيد (٥٧٤).\nوانظر أَيضًا: \"البسيط\" للواحدي ٢/ ٩١٦، \"تهذيب اللغة\" للأزهري ٦/ ٤٩، \"الصحاح\" للجوهري ٢/ ٦١٨، \"لسان العرب\" لابن منظور ٢/ ٣٩٩ (جهر).\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥)، \"المحرر الوجيز\" لابن عطية ١/ ١٤٧، \"البحر المحيط\" لأبي حيان ١/ ٣٧٢.","vol":"3","page":314},{"text":"<span data-type=\"title\" id=toc-428>٥٦ </span>- ﴿ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ (٥٦)﴾ وذلك أنَّهم لما هلكوا جعل موسى يبكي ويتضرع ويقول: يَا رب (١) ماذا أقول لبني إسرائيل إذا أتيتهم وقد أهلكتَ خيارهم؟ ﴿لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا﴾ (٢)، فلم يزل يناشد ربه حتَّى أحياهم الله ﷿ جميعًا رجلًا بعد رجل، ينظر بعضهم إلى بعض كيف يحيون (٣)! فذلك قوله ﷿: ﴿ثُمَّ بَعَثْنَاكُمْ﴾ أحييناكم ﴿مِنْ بَعْدِ مَوْتِكُمْ﴾ لتستوفوا بقية آجالكم وأرزاقكم. وأصل البعث: إثارة الشيء عن محله، يقال: بعثتُ البعير، وبعثت النائم فانبعث. ﴿لَعَلَّكُمْ تَشْكُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-429>٥٧ </span>- قوله ﷿: ﴿وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ﴾\nفي التيه يقيكم حر الشَّمس، وذلك أنَّهم كانوا في التِّيه، ولم يكن لهم كِنٌّ يسترهم، فشكوا ذلك إلى موسى ﵇ فأنزل الله تعالى عليهم غمامًا أبيض رقيقًا، وليس بغمام المطر، أرق (٤) وأطيب وأبرد (٥) منه،\n_________\n(١) في (ف): يَا رب يَا رب.\n(٢) الأعراف: ١٥٥.\n(٣) أخرجه الطبري في \"جامع البيان\" عن محمَّد بن إسحاق، والسدي ١/ ٢٩١ - ٢٩٢، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" عن السدي ١/ ١٧٣ (٥٤٩).\nوذكره الواحدي في \"الوسيط\" ١/ ١٤١، والبغوي في \"معالم التنزيل\" ١/ ٩٧، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٠٤.\n(٤) في (ش): بل أرق، وفي (ت): ولكن أرق.\n(٥) من (ج). =","vol":"3","page":315},{"text":"والغمام: ما يغم الشيء، أي: يستره، فأظلهم، فقالوا: هذا الظل قد حصل فأين الطعام؟ فأنزل الله تعالى عليهم المَنَّ، واختلفوا فيه:\nفقال مجاهد: هو شيء كالصمغ كان يقع على الأشجار، وطعمه كالشهد (١).\nوقال الضحاك: هو التَرَنجبِين (٢).\n_________\n= انظر: \"جامع البيان\" للطبري ١/ ٢٩٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٩٧، \"معالم التنزيل\" للبغوي ١/ ٣٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٤٠٦، \"لباب التأويل\" للخازن ١/ ٦٣.\n(١) أخرج الطبري في \"جامع البيان\" ١/ ٢٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٧٦ (٥٧٧) من طريق عن ابن أبي نجيح عن مجاهد في قول الله -﷿-: ﴿وَأَنْزَلْنَا عَلَيْكُمُ الْمَنَّ﴾ قال: السنن: صمغة. وهو في \"تفسير مجاهد\" (ص ٧٦)، وذكره البُخَارِيّ في \"صحيحه\" معلقًا بصيغة الجزم، كتاب التفسير، باب ﴿وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى﴾ قبل حديث (٤٤٧٨).\nقال ابن حجر في \"فتح الباري\" ٨/ ١٦٤: وصله الفريابي، عن ورقاء، عن ابن أبي نجيح، عن مجاهد مثله، وكذا قال عبد بن حميد، عن شبابة، عن ورقاء. ولفظه عند البُخَارِيّ: المن صمغة، والسلوى الطير.\nوذكره أَيضًا البَغَوِيّ في \"معالم التنزيل\" ١/ ٩٧، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٠٨، والسيوطي في \"الدر المنثور\" ١/ ١٣٧ ونسبه إلى وكيع وعبد ابن حميد وابن جرير وابن أبي حاتم.\n(٢) في النسخ الأخرى: الطرنجبين.\nوانظر: \"جامع البيان\" للطبري ١/ ٢٩٥، \"معاني القرآن\" للزجاج ١/ ١٣٨، \"بحر العلوم\" للسمرقندي ١/ ١٢٠، \"النكت والعيون\" للماوردي ٢/ ١٢٤، \"البسيط\" للواحدي ٢/ ٩٣٤، \"الوسيط\" للواحدي ١/ ١٤٢، \"تفسير القرآن\" للسمعاني ١/ ٤٨٧، \"معالم التنزيل\" للبغوي ١/ ٩٧، \"المحرر الوجيز\" لابن عطية ١/ ١٤٨، \"زاد المسير\" لابن الجوزي ١/ ٨٤ وغيرهم. =","vol":"3","page":316},{"text":"وقال وهب: الخبز الرقاق (١).\nوقال السدي: عسل كان يقع على الشجر من الليل فيأكلون منه (٢).\nوقال عكرمة: شيء أنزله الله ﷿ عليهم مثل الرُّبّ الغليظ (٣).\n_________\n= وأكثر المفسرين على أن المنَّ هو الترنجبين.\nقال الفراء في \"معاني القرآن\" ١/ ٣٧: بلغنا أنَّ المنَّ هذا الذي يسقط على الثمام والعشر، وهو حلو كالعسل، وكان بعض المفسرين يسميه الترنجبين الذي نعرف.\nوفي \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٩): (الطرنجبين) بالطاء.\nوقال الواحدي في \"البسيط\" (٩٢٤): والمن: الصحيح أنَّه التَّرَنْجبين، وكان كالعسل الجامس حلاوة، كان يقع على أشجارهم بالأسحار عفوًا بلا علاج منهم ولا مقاساة مشقة.\nانظر: \"تفسير القرآن\" للسمعاني ١/ ٨٧، \"البحر المحيط\" لأبي حيان ١/ ٣٧٤، \"نزهة القلوب\" للسجستاني (ص ١٧٠)، \"بهجة الأريب\" لابن التركماني (ص ٣٤).\n(١) أخرجه ابن جرير في \"جامع البيان\" ١/ ٢٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٧٧ (٥٦١).\nوذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٩٧، والماوردي في \"النكت والعيون\" ١/ ١٢٧، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٠٨، والسيوطي في \"الدر المنثور\" ١/ ١٣٧، وزاد نسبته إلى عبد بن حميد.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢/ ٩٣ (٩٧٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٧٦ (٥٥٩) عن السدي: المن كان يسقط على شجر الزنجبيل.\nوذكره ابن حجر في \"فتح الباري\" ٨/ ١٦٤، والسيوطي في \"الدر المنثور\" ١/ ١٣٧.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٧٦ (٥٥٨) وسنده ضعيف جدًّا؛ فيه حفص بن عمر العدني، متروك.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٠٨، وابن حجر في \"فتح الباري\" =","vol":"3","page":317},{"text":"وقيل: هو الزنجبيل (١).\nوقال الزجاج: جملة المنّ (٢) ما يمن الله ﷿ به مما لا تعب فيه ولا نصب (٣).\nوقد روي عن النَّبِيّ - ﷺ -: \"الكمأة من المن، وماؤها شفاء للعين\" (٤).\n_________\n= ٨/ ١٦٤، والسيوطي في \"الدر المنثور\" ١/ ١٣٧، وعزاه لعبد بن حميد وابن أبي حاتم. وذكره -أَيضًا- الشوكاني في \"فتح القدير\" ١/ ٨٨.\nقال ابن الأثير: الرُّبُّ: ما يُطبخ من التمر، وهو الدبس أَيضًا. \"النهاية\" ٢/ ١٨١.\n(١) \"جامع البيان\" للطبري ١/ ٩٢ (٩٧٣)، \"تفسير القرآن العظيم\" ابن أبي حاتم ١/ ١٧٦ (٥٥٩)، \"البحر المحيط\" لأبي حيان ١/ ٣٧٤، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٠٨.\n(٢) ساقطة من (ت).\n(٣) \"معاني القرآن\" للزجاج ١/ ١٣٨.\n(٤) متفق عليه من حديث سعيد بن زيد:\nأخرجه أَحْمد في \"المسند\" ١/ ١٨٧ - ١٨٨ (١٦٢٧، ١٦٣٤)، والبخاري كتاب التفسير، باب ﴿وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ. .﴾ (٤٤٧٨)، وفي كتاب التفسير، باب ﴿وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا. . .﴾ (٤٦٣٩) وفي كتاب الطب، باب المن شفاء للعين (٥٧٠٨)، ومسلم كتاب الأشربة، باب فضل الكمأة ومداواة العين بها (٢٠٤٩)، والتِّرمذيّ كتاب الطب، باب ما جاء في الكمأة والعجوة (٢٠٦٧)، وابن ماجه كتاب الطب، باب في الكمأة والعجوة (٣٤٥٤)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٧٥ (٥٥٥)، والبغوي في \"معالم التنزيل\" ١/ ٩٧، وفي \"شرح السنة\" ١١/ ٣٣١ (٢٨٩٦) كتاب الأطعمة، باب الكمأة.\nقال ابن كثير بعد أن ساق الأقوال في المراد بالمن: والغرض أن عبارات المفسرين متقاربة في شرح المن، فمنهم من فسره بالطعام، ومنهم من فسره بالشراب، والظاهر -والله أعلم- أنَّه كل ما امتنَّ الله به عليهم من طعام وشراب، =","vol":"3","page":318},{"text":"فكان ينزل عليهم هذا المن كل ليلة، يقع على أشجارهم مثل الثلج، لكل إنسان منهم صاع كل ليلة، فقالوا: يَا موسى قتلنا هذا المن بحلاوته، فادع لنا ربك أن يطعمنا اللحم، فدعا موسى ﵇، فأنزل الله ﷿ عليهم (١) السَّلْوى. واختلفوا فيه:\nفقال ابن عباس وأكثر المفسرين: هو طائر يشبه السُّمَاني (٢).\nوقال أبو العالية ومقاتل: (هي طير حمر) (٣) بعث الله ﷿ السحابة فمطرت السماني (٤) في عرض ميل، وقدر طول رمح في السماء بعضه على بعض (٥).\nوقال عكرمة: طير يكون بالهند أكبر من العصفور (٦).\n_________\n= وغير ذلك مما ليس لهم فيه عمل ولا كد، فالمن المشهور إن أكل وحده كان طعامًا وحلاوة وإن مُزج مع الماء صار شرابًا طيبًا، وإن رُكّب مع غيره صار نوعًا آخر، ولكن ليس هو المراد من الآية وحده، ثم دلَّل على ذلك بالحديث السابق. \"تفسير القرآن العظيم\" ١/ ٤٠٨.\n(١) ساقطة من (ت).\n(٢) \"جامع البيان\" للطبري ١/ ٢٩٥، \"تفسير القرآن العظيم\" ابن أبي حاتم ١/ ١٧٨، \"المحرر الوجيز\" لابن عطية ١/ ١٤٩، \"الدر المنثور\" للسيوطي ١/ ١٣٧.\n(٣) من (ج)، (ت)، وفي \"البحر المحيط\" ١/ ٣٧٤: طيور حمر بعث الله بها سحابة. . . إلى آخره.\n(٤) في (ت): السلوى.\n(٥) \"البسيط\" للواحدي ٢/ ٩٢٧، \"الوسيط\" للواحدي ١/ ١٤٢، \"معالم التنزيل\" للبغوي ١/ ٩٨، \"البحر المحيط\" لأبي حيان ١/ ٣٧٤.\nوانظر: \"الدر المنثور\" للسيوطي ١/ ١٣٨.\n(٦) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٧٩ (٥٦٨) بسنده عن عكرمة بنحوه. =","vol":"3","page":319},{"text":"وقال المؤرِّج: هو العسل بلغة كِنانة (١) قال شاعرهم:\nوقاسمها (٢) بالله حقًّا لأنتمُ ... ألذُّ من السَّلوى إذا ما نَشورها (٣)\nفكان الله تعالى يرسل عليهم المن والسلوى فيأخذ (٤) كل واحد منهم (٥) ما يكفيه يومًا وليلةً، فإذا كان يوم الجمعة أخذ (٦) ما يكفيه (٧) يومين، لأنه لم يكن ينزل عليهم يوم السبت، فذلك قوله ﷿ ﴿وَأَنْزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى كُلُوا﴾ أي: وقلنا لهم كلوا ﴿مِنْ\n_________\n= وذكره أبو حيان في \"البحر المحيط\" ١/ ٣٧٥، وابن حجر في \"فتح الباري\" ٨/ ١٦٤، والسيوطي في \"الدر المنثور\" ١/ ١٣٧، ونسبه إلى عبد بن حميد وابن أبي حاتم.\n(١) \"البسيط\" للواحدي ٢/ ٩٢٦، \"معالم التنزيل\" للبغوي ١/ ٩٨، \"البحر المحيط\" لأبي حيان ١/ ٣٧٥.\n(٢) من (ج)، (ش)، (ت)، وفي (س)، (ف): وقاسمهما والمثبت هو الصحيح.\n(٣) البيت لخالد بن زهير الهذلي.\nانظر: \"شرح أشعار الهذليين\" ١/ ٢١٥، \"تهذيب اللغة\" للأزهري ١٣/ ٦٩، \"الصحاح\" للجوهري ٦/ ٢٣١٨ (سلا)، \"البسيط\" للواحدي ٢/ ٩٢٦، \"المحرر الوجيز\" لابن عطية ١/ ١٤٩، \"الدر المصون\" للسمين الحلبي ١/ ٣٧٠ وغيرها. والشاهد قوله: (السلوى)، إذ المراد بها -هاهنا- العسل. و(الشور): أخذ العسل من مكانه.\n(٤) في (ت): ليأخذ.\n(٥) ساقطة من (ج)، (ف).\n(٦) في (ش): أخذوا.\n(٧) في (ف): يكفي.","vol":"3","page":320},{"text":"طَيِّبَاتِ﴾ حلالات (١) ﴿مَا رَزَقْنَاكُمْ﴾ ولا تدَّخروا لغد، فخبَّؤوا لغد، فقطع الله ﷿ ذلك عنهم، ودوَّد وفسد ما ادَّخروا (٢)، فذلك قوله ﷿: ﴿وَمَا ظَلَمُونَا﴾ وما ضرونا بالمعصية (٣). ﴿وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ﴾ أي: يضرون باستيجابهم عذابي وقطع مادة الرزق الذي كان ينزل عليهم بلا كلفة (ولا مؤنة) (٤) ولا مشقة في الدنيا، ولا حساب ولا تبعة في العقبى.\n[٢٧٣] أخبرنا ابن حامد (٥) وابن شعيب (٦) قالا: أنا مكّيّ بن عبدان (٧) قال: أنا أَحْمد بن الأَزْهَر (٨) قال: نا روح بن عبادة (٩) قال: نا [عوف بن أبي جميلة (١٠)] (١١)،\n_________\n(١) في (ش): من حلالات.\n(٢) \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٧٩ (٥٦٦)، \"بحر العلوم\" للسمرقندي ١/ ١٢٠، \"معالم التنزيل\" للبغوي ١/ ٩٨، \"لباب التأويل\" للخازن ١/ ٦٣، \"الدر المنثور\" للسيوطي ١/ ١٣٧ - ١٣٨.\n(٣) ساقط من (ف).\n(٤) من (ج).\n(٥) الوزان، لم يذكر بجرح أو تعديل.\n(٦) شعيب بن محمَّد بن شعيب، مستور من أهل النواحي.\n(٧) محدث، ثِقَة، متقن.\n(٨) صدوق، كان يحفظ، ثم كبر فصار كتابه أثبت من حفظه.\n(٩) ثِقَة، فاضل، له تصانيف.\n(١٠) ثِقَة، رمي بالقدر والتشيع.\n(١١) في جميع النسخ: (عون بن عبد الله. والمثبت ما اتضح لي بعد البحث في كتب التراجم، والمصادر التي أخرجت الحديث.","vol":"3","page":321},{"text":"عن خلاس بن عمرو (١)، عن أبي هريرة (٢) قال: قال رسول الله - ﷺ -: \"لولا بنو إسرائيل لم يخنز الطعام، ولم يخبث اللحم، ولولا حواء لم تخن أنثى زوجها\" (٣).\n_________\n(١) خِلاس -بكسر أوله وتخفيف اللام- بن عمرو الهَجَري -بفتحتين- البَصْرِيّ، ثِقَة، وكان يرسل، وكان على شرطة علي، وقد صح أنَّه سمع من عمار، قال أبو داود: سمعت أَحْمد يقول: لم يسمع خلاس من أبي هريرة شيئًا، قال الذهبي: قلت: لكن روايته عن أبي هريرة في البُخَارِيّ، وقال: روى له البُخَارِيّ مقرونًا بآخر. وقال البُخَارِيّ في \"التاريخ الكبير\": روى عن أبي هريرة وعلى -﵄- صحيفة.\nمات خلاس قبل المائة.\n\"التاريخ الكبير\" للبخاري ٢/ ١/ ٢٢٧، \"تهذيب الكمال\" للمزي ٨/ ٣٦٤، \"ميزان الاعتدال\" للذهبي ١/ ٦٥٨، \"جامع التحصيل\" للعلائي (ص ١٧٢)، \"تهذيب التهذيب\" لابن حجر ١/ ٥٥٨، \"تقريب التهذيب\" لابن حجر ١٧٨٠.\n(٢) صحابي.\n(٣) [٢٧٣] الحكم على الإسناد:\nشيخا المصنف لم يُذكرا بجرح أو تعديل، وأَحمد بن الأَزْهَر: صدوق، كما أنَّ في سماع خلاس من أبي هريرة كلام.\nوالحديث متفق عليه من طريق آخر عن أبي هريرة والله أعلم.\nالتخريج:\nأخرجه أَحْمد في \"المسند\" ٢/ ٣٠٤ (٨٠٣٢) من طريق عوف عن خلاس.\nوأخرجه البُخَارِيّ كتاب أحاديث الأنبياء: باب قول الله تعالى: ﴿وَوَاعَدْنَا مُوسَى ثَلَاثِينَ لَيْلَةً﴾ (٣٣٩٩)، ومسلم كتاب الرضاع، باب لولا حواء لم تخن أنثى زوجها الدهر (١٤٧٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٤٤٧ (٤١٦٩) كتاب النكاح، باب معاشرة الزوجين، والبغوي في \"شرح السنة\" ٩/ ٢١٦٤ (٢٣٣٥) كتاب النكاح، باب المداراة مع النساء، وفي \"معالم التنزيل\" =","vol":"3","page":322},{"text":"<span data-type=\"title\" id=toc-430>٥٨ </span>- قوله ﷿: ﴿وَإِذْ قُلْنَا ادْخُلُوا هَذِهِ الْقَرْيَةَ﴾:\nقال ابن عباس: هي أريحا، وهي قرية الجبارين، وكان فيها قوم من بقية عاد، يقال لهم: العمالقة، ورأسهم عوج بن عُنُق (١). وقيل:\n_________\n= ١/ ٩٨ كلهم من طريق عبد الرَّزّاق، عن معمر، عن همام بن منبه عن أبي هريرة به. وأخرجه البُخَارِيّ كتاب أحاديث الأنبياء، باب خلق آدم وذريته (٣٣٣٠) من طريق آخر عن معمر.\nقوله: \"لم يخنز اللحم\": أي ما أنتن، يقال: خَنِزَ يَخْنَزُ، وخَزِنَ يَخْزَن، إذا تغيَّرت رائحته. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٨٣.\nقال النووي: قال العلماء: معناه أنَّ بني إسرائيل لما أنزل الله عليهم المن والسلوى نُهوا عن ادخارهما، فادخروا، ففسد، وأنتن، واستمر من ذلك الوقت. \"شرح مسلم\" ١٠/ ٥٩.\nوقوله: \"لم تخن أثنى زوجها\": قال ابن حجر: فيه إشارة إلى ما وقع من حواء في تزيينها لآدم الأكل من الشجرة حتَّى وقع في ذلك، فمعنى خيانتها: أنها قبلت ما زين لها إبليس حتَّى زينته لآدم، ولما كانت هي أم بنات آدم أشبهنها بالولادة ونزع العرق، فلا تكاد امرأة تسلم من خيانة زوجها بالفعل أو بالقول، وليس المراد بالخيانة هنا ارتكاب الفواحش، حاشا وكلا، ولكن لمَّا مالت إلى شهوة النفس من أكل الشجرة، وحسَّنت ذلك لآدم، عُدَّ ذلك خيانةً له، وأما من جاء بعدها من النساء، فخيانة كل واحدة منهن بحسبها. \"الفتح\" ٦/ ٣٦٨.\n(١) ذكره الواحدي في \"الوسيط\" ١/ ١٤٣، وفي \"البسيط\" ٢/ ٩٣٠، والبغوي في \"معالم التنزيل\" ١/ ٩٨، وابن الجوزي في \"زاد المسير\" ١/ ٨٤، \"لباب التأويل\" للخازن ١/ ٦٤، وأبو حيان في \"البحر المحيط\" ١/ ٣٨٢، والرازي في \"مفاتيح الغيب\" ٣/ ٨٨.\nوأخرجه الطبري في \"جامع البيان\" -بسنده- عن ابن زيد ١/ ٢٩٩.\nوذكره السمرقندي في \"بحر العلوم\" ١/ ١٢١ عن الكلبي.\nقال ابن كثير: . . وقال آخرون: هي أريحا، ويحكى عن ابن عباس وعبد الرَّحْمَن =","vol":"3","page":323},{"text":"هي بلقاء (١).\nوقال ابن كيسان: هي الشَّام (٢). وقال الضحاك: هي الرَّملة والأردن وفلسطين وتَدمُر (٣). وقال مجاهد: بيت المقدس (٤).\n_________\n= ابن زيد، وهذا بعيد؛ لأنها ليست على طريقهم وهم قاصدون بيت المقدس لا أريحا. . . \"تفسير القرآن العظيم\" ١/ ٤١٧.\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٩٨، وأبو حيان في \"البحر المحيط\" ١/ ٣٨٢.\n(٢) \"البسيط\" للواحدي ٢/ ٩٣١، \"معالم التنزيل\" للبغوي ١/ ٩٩، \"البحر المحيط\" لأبي حيان ١/ ٣٨٢.\nوانظر: \"زاد المسير\" لابن الجوزي ١/ ٨٤.\n(٣) \"معالم التنزيل\" للبغوي ١/ ٩٨ - ٩٩.\nوانظر: \"البحر المحيط\" لأبي حيان ١/ ٣٨٢.\n(٤) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٩٨ عن مجاهد.\nوأخرجه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٤٦ عن معمر، عن قتادة. ومن طريق عبد الرَّزّاق أخرجه الطبري في \"جامع البيان\" ١/ ٢٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٨١ (٥٧٣).\nوأخرجه الطبري في \"جامع البيان\" ١/ ٢٩٩ أَيضًا عن السدي والربيع. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٨١ عنهما.\nوانظر: \"البسيط\" للواحدي ٢/ ٩٣١، \"الوسيط\" للواحدي ١/ ١٤٣، \"النكت والعيون\" للماوردي ١/ ١٢٥، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤١٨، \"الدر المنثور\" للسيوطي ١/ ١٣٨.\nقال ابن عطية: والإشارة بـ (هذِه) إلى بيت المقدس في قول الجمهور، وقيل: إلى أريحا، وهي قريب من بيت المقدس. \"المحرر الوجيز\" ١/ ١٤٩.\nوانظر: \"البحر المحيط\" لأبي حيان ١/ ٣٨٢.","vol":"3","page":324},{"text":"وقال مقاتل: إيلياء (١).\n﴿فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا﴾: مُوسَّعًا عليكم. ﴿وَادْخُلُوا الْبَابَ﴾ يعني بابًا من أبواب القرية، وكان لها سبعة أبواب، ﴿سُجَّدًا﴾ أي: منحنين متواضعين، وأصل السجود الانحناء (٢) والخضوع. قال الشَّاعر:\nبِجَمْعٍ تضل البُلْقُ في حَجَراتهِ ... ترى الأكمَ فيه سجَّدًا للحوافرِ (٣)\nوقال وهب: قيل لهم: ادخلوا الباب فإذا دخلتموه فاسجدوا واشكروا الله (٤) ﷿، وذلك أنَّهم كانوا (٥) أذنبوا بإبائهم دخول أريحا، فلما فصلوا من التيه، أحب الله ﷿ أن يستنقذهم من الخطيئة (٦).\n﴿وَقُولُوا حِطَّةٌ﴾ قال قتادة: حُطَّ عنا خطايانا، أمروا بالاستغفار (٧).\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ٩٩. وانظر: \"البحر المحيط\" لأبي حيان ١/ ٣٨٢.\n(٢) ساقطة من (ج).\n(٣) تقدم تخريجه عند تفسير الآية (٣٤)، الشاهد فيه قوله: (سجدًّا) فالسجود هنا بمعنى الخضوع.\n(٤) في (ش) و(ت): (لله)، وفي (ج): شكرًا لله.\n(٥) ساقطة من (ج)، (ف).\n(٦) \"معالم التنزيل\" للبغوي ١/ ٩٩، \"زاد المسير\" لابن الجوزي ١/ ٨٥.\n(٧) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٤٧ عن الحسن وقتادة، ومن طريق عبد الرَّزّاق أخرجه الطبري في \"جامع البيان\" ١/ ٣٠٠.\nوذكره السمرقندي في \"بحر العلوم\" ١/ ١٢١، والبغوي في \"معالم التنزيل\" ١/ ٩٩، والماوردي في \"النكت والعيون\" ١/ ١٢٦.","vol":"3","page":325},{"text":"وقال ابن عباس: يعني: لا إله إلَّا الله؛ لأنها تحط الذنوب (١).\nوهي رفع على الحكاية في قول أبي عبيدة (٢). وقال الزجاج: مسألتنا حطة (٣).\nقوله ﷿: ﴿نَغْفِرْ لَكُمْ خَطَايَاكُمْ﴾ قرأ أهل المدينة بياء مضمومة، وأهل الشَّام بتاء مضمومة (٤) ﴿وَسَنَزِيدُ الْمُحْسِنِينَ﴾: إحسانًا وثوابًا.\n\n<span data-type=\"title\" id=toc-431>٥٩ </span>- ﴿فَبَدَّلَ الَّذِينَ ظَلَمُوا﴾\nأي: فغير الذين ظلموا أنفسهم بالمعصية، وقيل: كفروا. وقال مجاهد: طُؤطِئ لهم الباب ليخفضوا رؤوسهم فلم يخفضوا ولم\n_________\n(١) أخرجه البيهقي في \"الأسماء والصفات\" ١/ ١٨٣ بسنده عن عكرمة عن ابن عباس.\nوذكره عن ابن عباس النحاس في \"إعراب القرآن\" ١/ ٢٢٨، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٥٠.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٩٩ وهو في \"تنوير المقباس\" للفيروزآبادي (ص ٧).\nوفي أكثر كتب التفاسير نسبة هذا القول إلى عكرمة.\nانظر: \"جامع البيان\" للطبري ١/ ٣٠٠، \"تفسير القرآن العظيم\" ابن أبي حاتم ١/ ١٨٤ (٥٨٦)، \"البسيط\" للواحدي ٢/ ٩٣٣، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤١٨، \"الدر المنثور\" للسيوطي ١/ ١٣٨، وغيرها.\n(٢) في (ج)، (ت): أبي عبيد. والمثبت الصواب.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٤١.\n(٣) \"معاني القرآن\" للزجاج ١/ ٣٩.\n(٤) \"السبعة\" لابن مجاهد (ص ١٥٦)، \"التيسير\" للداني (ص ٦٣).","vol":"3","page":326},{"text":"يركعوا ولم يسجدوا، ودخلوا متزحفين على أستاههم (١).\n﴿قَوْلًا﴾ يعني: وقالوا قولًا. ﴿غَيْرَ الَّذِي قِيلَ لَهُمْ﴾ وذلك أنَّهم أمروا أن يقولوا: حطة، فقالوا: هَطَا سَمْقَاثا، يعنون: حنطة حمراء، استخفافًا بأمر الله تعالى (٢).\n﴿فَأَنْزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا﴾ أي: عذابًا. ﴿مِنَ السَّمَاءِ﴾ وذلك أن الله تعالى أرسل عليهم ظُلمةً وطاعونًا، فهلك منهم في ساعة واحدة سبعون ألفًا (٣). ﴿بِمَا كَانُوا يَفْسُقُونَ﴾ أي: يعصون ويخرجون من (٤) أمر الله تعالى.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٣٠٤ من طريق ابن أبي نجيح عن مجاهد. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٨٦، والبغوي في \"معالم التنزيل\" ١/ ٩٩، والسيوطي في \"الدر المنثور\" ١/ ١٣٩ ونسبه إلى عبد بن حميد وابن جرير وابن أبي حاتم، وهو في \"تفسير مجاهد\" (ص ٧٦).\n(٢) \"جامع البيان\" للطبري ١/ ٣٠٤، \"تفسير القرآن العظيم\" ابن أبي حاتم ١/ ١٨٦ (٥٩٣)، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٢١ - ٤٢٢، \"الدر المنثور\" للسيوطي ١/ ١٣٨.\n(٣) \"جامع البيان\" للطبري ١/ ٣٠٥، \"البسيط\" للواحدي ٢/ ٩٤٤، \"الوسيط\" للواحدي ٢/ ١٤٥، \"مفاتيح الغيب\" للرازي ٣/ ٨٩، \"البحر المحيط\" لأبي حيان ١/ ٣٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٢٧١، \"غرائب القرآن\" للنيسابوري ١/ ٢٩٥.\n(٤) في (ش): عن.","vol":"3","page":327},{"text":"<span data-type=\"title\" id=toc-432>٦٠ </span>- قوله ﷿: ﴿وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ﴾\nالسين فيه سين السؤال، مثل: استعلم، واستخبر، ونحوهما. أي: سأل السقيا لقومه، أي: واذكر إذ استسقى، وذلك أنَّهم عطشوا في التيه (ولا ماء به) (١) فقالوا: يَا موسى من أين لنا الشُّرب؟ فاستسقى لهم موسى ﵇ (٢) فأوحى الله ﷿ إليه أن ﴿اضْرِبْ بِعَصَاكَ﴾ وكانت (٣) من آس الجنة طولها عشر أذرع على طول موسى، ولها شعبتان تتقدان في الظلمة نورًا، واسمها: عَليوق (٤)، وكان آدم ﵇ حملها معه من الجنة إلى الأرض، فتوارثها (٥) صاغرٌ عن كابر، حتَّى وصلت (٦) إلى شعيب ﵇ فأعطاها (٧) موسى (٨).\n﴿الْحَجَرَ﴾: اختلفوا فيه:\nفقال وهب بن منبه: كان موسى ﵇ يقرع لهم أقرب حجر من\n_________\n(١) هذِه الجملة ساقطة من (ش)، (ف)، (ت).\n(٢) \"جامع البيان\" للطبري ١/ ٣٠٦، \"البسيط\" للواحدي ٢/ ٩٤٥، \"الوسيط\" للواحدي ١/ ١٤٥، \"معالم التنزيل\" للبغوي ١/ ٩٩، \"الدر المنثور\" للسيوطي ١/ ١٤٠.\n(٣) في (ج)، (ش)، (ت): وكان.\n(٤) في النسخ الأخرى: عُليق.\n(٥) في (ت): فتوارثه.\n(٦) في (ش)، (ت): وصل.\n(٧) في (ج)، (ش)، (ت): فأعطاه.\n(٨) \"معالم التنزيل\" للبغوي ١/ ٩٩، \"لباب التأويل\" للخازن ١/ ٦٤، \"البحر المحيط\" لأبي حيان ١/ ٣٨٩.","vol":"3","page":328},{"text":"عرض الحجارة، فيتفجر (١) لهم (٢) عيونًا، لكل سبط عين، وكانوا اثني عشر سبطًا، ثم تسيل كل عين في جدول إلى السبط الذي أمر بسقيهم (٣). فذلك قوله تعالى: ﴿قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ﴾ أي: موضع شربهم، ويكون بمعنى المصدر.\nثم إنهم قالوا: إنْ فقَد موسى عصاه متنا عطشًا، فأوحى الله ﷿ (إلى موسى) (٤): لا تقرع الحجارة، ولكن كلمها تُطعْكَ؛ لعلهم يعتبرون. فقالوا: كيف بنا لو أفضينا إلى الرمل إلى الأرض التي ليست فيها حجارة، فحمل موسى معه حجرًا، فحيث ما نزلوا ألقاه (٥).\nوقال آخرون (٦): كان حجرًا (٧) مخصوصًا بعينه، والدليل عليه قوله ﷿ ﴿الْحَجَر﴾ فأدخل (٨) الألف والسلام للتعريف (مثل قولك) (٩): رأيتُ الرَّجل (١٠).\n_________\n(١) في (ف)، (ت): فينفجر.\n(٢) ساقطة من (ش)، (ف).\n(٣) ذكره الواحدي في \"البسيط\" ٢/ ٩٤٥، والبغوي في \"معالم التنزيل\" ١/ ١٠٠، والخازن في \"لباب التأويل\" ١/ ٦٤، وأبو حيان في \"البحر المحيط\" ١/ ٣٨٩.\n(٤) في (ش)، (ت): إليه.\n(٥) \"البحر المحيط\" لأبي حيان ١/ ٣٨٩، \"أنوار التنزيل\" للبيضاوي ١/ ١٥٦.\n(٦) في (ج)، (ش)، (ف): الآخرون.\n(٧) في (ش): من حجر.\n(٨) بعدها في (ت): فيه.\n(٩) في (ت): كقولك.\n(١٠) \"معالم التنزيل\" للبغوي ١/ ١٠٠، \"النكت والعيون\" للماوردي ١/ ١٢٨، \"لباب التأويل\" للخازن ١/ ٦٥، \"مفاتيح الغيب\" للرازي ٣/ ٩٥.","vol":"3","page":329},{"text":"ثم اختلفوا فيه ما هو:\nفقال ابن عباس: كان حجرًا خفيفًا مربَّعًا مثل رأس الرَّجل أمر أن يحمله، فكان يضعه في مخلاته، فإذا احتاجوا إلى الماء وضعه وضربه بعصاه (١). وفي بعض الكتب: أنها (٢) كانت رخامًا (٣).\nقال أبو روق: كان الحجر من الكذان، وكان فيه اثنتا عشرة حفرة، ينبع من كل حفرة عين ماء عذب فرات، فيمتحونه (٤) فإذا فرغوا (٥) وأراد موسى حمله ضربه بعصاه فيذهب الماء، وكان يسقي كل (٦) يوم ستمائة أَلْف (٧).\n_________\n(١) ذكره الواحدي في \"البسيط\" ٢/ ٩٤٥، وفي \"الوسيط\" ١/ ١٤٥، والبغوي في \"معالم التنزيل\" ١/ ١٠٠.\nوأخرج نحوه الطبري في \"جامع البيان\" ١/ ٣٠٦ - ٣٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٨٨ (٥٣١، ٦٠٢).\n(٢) في (ت): أنَّه.\n(٣) \"معالم التنزيل\" للبغوي ١/ ١٠٠، \"مفاتيح الغيب\" للرازي ٣/ ٩٥، \"لباب التأويل\" للخازن ١/ ٦٥، \"البحر المحيط\" لأبي حيان ١/ ٣٨٩.\nقال الرَّازيّ: والمختار عندنا تفويض علمه إلى الله تعالى.\n(٤) في النسخ الأخرى: فيأخذونه.\nوالمَتْحُ: جذبُك رشاء الدلو، تمدُّ بيدٍ وتأخذ بيدٍ على رأس البئر. متح الدلو يمتحها متحًا ومتح بها. ويقال: متح الماء يمتحه متحًا: إذا نزعه. انظر: \"لسان العرب\" لابن منظور ١٣/ ١٣ (متح).\n(٥) ساقطة من (ش)، (ف).\n(٦) في (ش)، (ف): في كل.\n(٧) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ١٠٠، الخازن في \"لباب التأويل\" ١/ ٦٥، أبو حيان في \"البحر المحيط\" ١/ ٣٨٩.","vol":"3","page":330},{"text":"وقال سعيد بن جبير: هو الحجر الذي وضع موسى عليه ثوبه ليغتسل حين (١) رموه بالأُدرة (٢)، ففر الحجر بثوبه ومر به على ملأ من بني إسرائيل حتَّى علموا أنَّه ليس بآدر، فلما وقف الحجر أتاه جبريل ﵇ فقال: يَا موسى إن الله ﷿ يقول لك (٣): ارفع هذا الحجر فلي فيه قدرة ولك فيه معجزة، وقد ذكره الله ﷿ في قوله ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا. .﴾ الآية (٤). فحمله موسى ﵇ ووضعه (٥) في مخلاته، فكان (٦) إذا احتاج إلى الماء ضربه بعصاه (٧).\nوهو ما:\n[٢٧٤] أخبرنا أبو محمَّد الحسن بن أَحْمد بن محمَّد المخلدي (٨) قال: أنا أبو العباس السَّرَّاج (٩) قال: نا محمَّد بن سهل بن عسكر (١٠)\n_________\n(١) في (ت): حتَّى.\n(٢) سيأتي معناها في الحديث التالي، وفيه القصة كاملة.\n(٣) من (ت).\n(٤) الأحزاب: ٦٩.\n(٥) في (ش)، (ف): وجعله.\n(٦) ساقطة من (ف).\n(٧) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ١٠٠، ابن الجوزي في \"زاد المسير\" ١/ ٨٦، الرَّازيّ في \"مفاتيح الغيب\" ٣/ ٩٥، الخازن في \"لباب التأويل\" ١/ ٦٥، أبو حيان في \"البحر المحيط\" ١/ ٣٨٩.\n(٨) إمام، صدوق، مسند، عدل.\n(٩) إمام، حافظ، ثِقَة، شيخ الإِسلام.\n(١٠) محمَّد بن سهل بن عسكر التَّمِيمِيّ مولاهم، أبو بكر البُخَارِيّ، نزيل بغداد، ثِقَة، =","vol":"3","page":331},{"text":"قال: نا عبد الرَّزّاق (١).\n[٢٧٥] وأخبرنا أبو سعيد محمَّد بن عبد الله بن حمدون (٢) قال: أنا أبو حامد أَحْمد بن محمَّد بن الحسن بن الشرقي (٣) قال: أنا محمَّد بن يحيى (٤) وعبد الرَّحْمَن بن بشر (٥) وأَحمد بن يوسف (٦) قالوا: نا عبد الرَّزّاق قال: أنا معمر (٧)، عن همام بن منبه (٨) قال: هذا ما حَدَّثَنَا أبو هريرة (٩) عن محمَّد رسول الله - ﷺ - قال: \"\"كانت بنو إسرائيل يغتسلون عُراة ينظر بعضهم إلى سوأة بعض، وكان موسى يغتسل وحده، فقالوا: والله ما يمنع موسى أن يغتسل معنا إلَّا أنَّه آدَرُ (١٠)، قال: فذهب مرة يغتسل فوضع ثوبه على\n_________\n= تُوفِّي سنة (٢٥١ هـ).\n\"تهذيب الكمال\" للمزي ٢٥/ ٣٢٥، \"تهذيب التهذيب\" لابن حجر ٩/ ٥٨٢، \"تقريب التهذيب\" لابن حجر (٥٩٧٤).\n(١) ثِقَة، حافظ، عمي في آخر عمره، وكان يتشيع.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ثِقَة، مأمون.\n(٤) الذهلي، ثِقَة، حافظ، جليل.\n(٥) ثِقَة.\n(٦) حافظ، ثِقَة.\n(٧) ثِقَة، ثبت، فاضل.\n(٨) ثِقَة.\n(٩) صحابي.\n(١٠) الأُدْرَة: بالضم، نفخة في الخصية، يقال: رجل آدَرُ بيِّن الأدَر بفتح الهمزة والدال. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣١، \"لسان العرب\" لابن =","vol":"3","page":332},{"text":"حجر، ففرَّ (١) الحجر بثوبه، قال: فجمح (٢) موسى في أثره يقول: ثوبي يَا حجر، ثوبي يَا حجر، حتَّى نظرت بنو إسرائيل إلى سوأة موسى، فقالوا: والله ما بموسى من بأس، فقام (٣) الحجر بعدما نظر (٤) (بنو إسرائيل) (٥) إليه فأخذ ثوبه فطفق بالحجر ضربًا\". فقال أبو هريرة: والله إنه (٦) نَدْبًا (٧) بالحجر ستةً أو سبعةً أثَر ضرب موسى ﵇ (٨) (٩).\n_________\n= منظور ١/ ٩٤ (أدر).\n(١) في (ف): فقفز.\n(٢) في (ش)، (ف): فخرج.\n(٣) في (ج): قال: فقام.\n(٤) في (ش)، (ف): نظروا.\n(٥) من (ت).\n(٦) في (ف): إنَّ.\n(٧) في (ج): لندبًا، وفي (ت): ثديًا.\n(٨) في (ج): زيادة بالحجر، وفي (ش)، (ف)، (ت): زيادة: الحجر.\n(٩) [٢٧٤ - ٢٧٥] الحكم على الإسناد:\nإسناده صحيح.\nوهو متفق عليه من طريق آخر عن عبد الرَّزّاق.\nالتخريج:\nأخرجه أَحْمد في \"المسند\" ٢/ ٣١٥ (٨١٧٣)، والبخاري كتاب الغسل، باب من اغتسل عريانًا وحده في الخلوة. . (٢٧٨)، ومسلم كتاب الحيض، باب جواز الاغتسال عريانًا في الخلوة (٣٣٩)، وفي كتاب الفضائل، باب من فضائل موسى ﵇ (٣٣٩)، وأبو عوانة في \"مسنده\" ١/ ٢٨١، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٩٤ (٦٢١١) كتاب التاريخ، باب بدء الخلق: من طريق عبد الرازق به.\nوأخرجه أَحْمد في \"مسنده\" ٢/ ٥١٥ (١٠٦٧٨)، والبخاري كتاب أحاديث =","vol":"3","page":333},{"text":"وقال عبد العزيز بن يحيى الكناني: كان يضربه موسى اثنتي عشرة ضربة، فكان يظهر على موضع كل ضربة مثل ثدي المرأة ثم يعرق وهو الانبجاس، ثم ينفجر بالأنهار المطّردة (١). فذلك قوله ﷿: ﴿فَانْفَجَرَتْ﴾ وفي الآية إضمار واختصار، تقديرها (٢): فضرب فانفجرت. أي: سالت، وأصل الانفجار: الانشقاق والانتشار، ومنه: فجْر النهار.\nوقوله: ﴿مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا﴾ قراءة العامة بسكون الشين على التَّخفيف. وقرأ العباس بن الفضل الأَنْصَارِيّ بفتح الشين على الأصل (٣). وقرأ أبو جعفر: بكسر الشين (٤).\n﴿قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ﴾ أي: موضع شربهم، ويكون بمعنى المصدر، مثل: المدخل والمخرج والمطلع.\n_________\n= الأنبياء، باب ٢٨ (٣٤٠٤)، والتِّرمذيّ كتاب التفسير، باب ومن سورة الأحزاب (٣٢٢١)، والطبري في \"جامع البيان\" ٢٢/ ٥٢، من طرق عن أبي هريرة مرفوعًا.\n(١) \"معالم التنزيل\" للبغوي ١/ ١٠٠.\n(٢) في (ت): تقديره.\n(٣) روى ابن الأنباري في \"المذكر والمؤنث\" (ص ٦٣٢) هذِه القراءة بسنده عن الأَعمش والعباس بن الفضل الأَنْصَارِيّ.\nوانظر: \"المحتسب\" لابن جنِّي ١/ ٨٥، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦)، \"البحر المحيط\" لأبي حيان ١/ ٣٩١.\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥)، \"المحرر الوجيز\" لابن عطية ١/ ١٥٢، \"البحر المحيط\" لأبي حيان ١/ ٣٩١، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٩٥.","vol":"3","page":334},{"text":"﴿كُلُوا وَاشْرَبُوا﴾ أي: وقلنا لهم: كلوا من السنن والسلوى واشربوا من الماء، فهذا كله من رزق الله الذي يأتيكم بلا مشقة ولا مؤونة ولا تبعة.\n﴿وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ﴾ يقال: عثَا يعثَى عثاءً، وعثا يعثُو عُثوُّا، وعاث يعيثُ عَيْثُا وعُيُوثًا، ثلاث لغات (١)، وهو أشد الفساد. قال ابن الرِّقاع (٢):\nلولا الحياءُ وأنَّ رأسي قد عثا ... فيه المشيب لزرتُ أمَّ القاسمِ (٣)\n\n<span data-type=\"title\" id=toc-433>٦١ </span>- قوله ﷿: ﴿وَإِذْ قُلْتُمْ يَامُوسَى لَنْ نَصْبِرَ عَلَى طَعَامٍ وَاحِدٍ﴾ الآية.\nوذلك أنَّهم أجِمُوا (٤) المنّ والسلوى وسئموهما (٥).\n_________\n(١) \"تهذيب اللغة\" للأزهري ٣/ ١٥٠ (عثا)، \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (ص ٥٤٦)، \"لسان العرب\" لابن منظور ٩/ ٥١ (عثا).\n(٢) عدي بن الرِّقاع العاملي، من: عاملة، حي من قضاعة، وكان ينزل الشَّام، مدح الوليد بن عبد الملك، وهاجى جريرًا، وكان آيةً في الشعر. ذكره ابن سلام في الطَّبقة السابعة من طبقات فحول الشعراء.\n\"طبقات فحول الشعراء\" لابن سلام ٢/ ٦٩٩، \"الشعر والشعراء\" لابن قتيبة (ص ٤١٠)، \"سير أعلام النبلاء\" للذهبي ٥/ ١١٠.\n(٣) ورد البيت في \"الشعر والشعراء\" لابن قتيبة (ص ٤١١)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠)، \"تهذيب اللغة\" للأزهري ٣/ ١٥١ (عثا)، \"البسيط\" للواحدي ٣/ ٩٥٨، \"لسان العرب\" لابن منظور ٩/ ٥١ (عثا).\n(٤) أجَمَ الطعامَ وغيرَه يأجِمُهُ: كرهه وملَّه. \"القاموس المحيط\" للفيروزآبادي (ص ١٣٨٨).\n(٥) في (ش): وسئموها.","vol":"3","page":335},{"text":"قال الحسن: كانوا أنتانًا أهل كرّاث وأبصال وأعداس، فنزعوا إلى عكرهم عكر السوء، واشتاقت طباعهم إلى ما جرت عليه عادتهم (١)، فقالوا: ﴿لَنْ نَصْبِرَ عَلَى طَعَامٍ وَاحِدٍ﴾ (٢). يعني: المنّ والسلوى، وإنما قال (٣): ﴿طَعَامٍ وَاحِدٍ﴾ وهما اثنان؛ لأن العرب تعبر عن الاثنين بلفظ الواحد، وعن الواحد بلفظ الاثنين، كقوله: ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ (٤) وإنما يخرجان من الملح منهما دون العذب، وقال عبد الرَّحْمَن بن زيد بن أسلم: كانوا يعجنون المنّ والسلوى فيصير طعامًا واحدًا فيأكلونه (٥). ﴿فَادْعُ لَنَا﴾ أي: سل لنا وادع لأجلنا، ﴿رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِهَا وَقِثَّائِهَا﴾ قراءة العامة بكسر القاف، وقرأ يحيى بن وثاب وطلحة بن مصرف والأشهب العقيلي: (وقُثائها) بضم القاف وهي لغة تميم (٦).\n_________\n(١) في (ت): عاداتهم.\n(٢) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٩٣ (٦٢٠)، بسنده عن الحسن نحوه.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٥٩ - ٣٦٠، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٢٥، وهو في \"تفسير الحسن البَصْرِيّ\" ٢/ ٥٣.\n(٣) في (ت): قالوا.\n(٤) الرَّحْمَن: ٢٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ١/ ٣١٠ بنحوه. وذكره الواحدي في \"البسيط\" ٢/ ٩٥٩، والبغوي في \"معالم التنزيل\" ١/ ١٠٠ - ١٠١، وأبو حيان في \"البحر المحيط\" ١/ ٣٩٤.\n(٦) \"المحتسب\" لابن جني ١/ ٨٧، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦١.","vol":"3","page":336},{"text":"﴿وَفُومِهَا﴾ قال ابن عباس: القوم: الخُبْزُ. تقول العرب: فوِّموا لنا، أي: اختبزوا لنا (١)، وقال (٢) عطاء وأبو مالك (٣): هو الحنطة (٤). وهي لغة قديمة، قال الشَّاعر:\nقد كُنتُ أحسبُني كأغنى واحدٍ (٥) ... قدم المدينة في زراعةِ فُومِ (٦)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٣١١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٩٢ (٦١٧) من طرق عن ابن عباس.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ١٠١، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٢٦ عن ابن أبي حاتم، وذكره السيوطي في \"الدر المنثور\" ١/ ١٤١ وزاد نسبته إلى عبد بن حميد وابن المنذر.\nوانظر: \"معاني القرآن\" للفراء ١/ ٤١.\n(٢) ساقطة من (ج).\n(٣) أبو مالك: هو غزوان الغفاري، الكُوفيّ، مشهور بكنيته، ثِقَة، من الثالثة.\n\"تهذيب الكمال\" للمزي ٢٣/ ١٠٠، \"تقريب التهذيب\" لابن حجر (٥٣٨٩).\n(٤) أخرجه سعيد بن منصور في \"سننه\" ٢/ ٥٦١ (١٩٠) بإسناد صحيح، والطبري ١/ ٣١١ عن أبي مالك. وذكره عنهما ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٩٢، وذكره البَغَوِيّ في \"معالم التنزيل\"عن عطاء ١/ ١٠١.\nوأُثر هذا القول عن ابن عباس، وقتادة، والحسن، والسدي، وغيرهم.\nراجع: \"النكت والعيون\" للماوردي ١/ ١٢٨، \"زاد المسير\" لابن الجوزي ١/ ٨٨، \"البحر المحيط\" لأبي حيان ١/ ٣٩٥.\nقال الزجاج في \"معاني القرآن\" ١/ ١٤٣: ولا خلاف عند أهل اللغة أنَّ القوم: الحنطة، وسائر الحبوب التي تخبز يلحقها اسم الفوم.\n(٥) في (ح): واجد.\n(٦) البيت استشهد به ابن عباس على أنَّ (الفوم): الحنطة، ونسبه إلى أُحَيْحَةَ بن الجُلَّاح وهو الأوسي. =","vol":"3","page":337},{"text":"وقال القتيبي: هي (١) الحبوب كلها (٢).\nوقال الكلبي والنضر بن شُميل والكسائي والمؤرِّج: هو الثوم (٣) وأنشد المؤرِّج لحسّان (٤):\nوأنتم أناسٌ لئام الأصول ... طعامُكم الفُومُ والحوقَلُ (٥)\nيعني (٦): الثوم والبصل.\nوأنشد النَّضر لأمية:\n_________\n= انظر: \"جامع البيان\" للطبري ١/ ٣١١، \"تفسير القرآن العظيم\" ابن أبي حاتم ١/ ١٩٢، \"النكت والعيون\" للماوردي ١/ ١٢٨، \"البسيط\" للواحدي (ص ٩٦١)، \"الدر المصون\" للسمين الحلبي ١/ ٣٩٤، ونسبه بعضهم لأبي محجن الثَّقَفيّ.\n(١) في النسخ الأخرى: هو.\n(٢) \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠).\n(٣) \"النكت والعيون\" للماوردي ١/ ١٢٩، \"معالم التنزيل\" للبغوي ١/ ١٠١، \"زاد المسير\" لابن الجوزي ١/ ٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٢.\nوأثر هذا القول عن ابن عباس وسعيد بن جبير والربيع والضَّحَاك وغيرهم.\nانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ١٩٣.\n(٤) حسان بن ثابت بن المنذر بن حَرَام -بفتح المهملة والراء- الأَنْصَارِيّ، الخزرجي، أبو عبد الرَّحْمَن، أو أبو الوليد، أو أبو الحسام، شاعر رسول الله - ﷺ -، مات سنة (٥٤ هـ) وله مائة وعشرون سنة.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٢١٥، \"الاستيعاب\" لابن عبد البر ١/ ٣٤١.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٢.\nوليس هو في \"ديوان حسان\".\n(٦) في (ت): يريد.","vol":"3","page":338},{"text":"كَانَتْ مَنازِلهم إذ ذاك ظاهِرة ... فيها الفرَاديسُ والفُومانُ والبصلُ (١)\nوالعرب تعاقب بين الفاء والثاء، فتقول لصَمغِ العرفط: مغاثير ومغافير، وللقبر: جدث وجدف، ودليل هذا التأويل أنها في مصحف عبد الله: (وثومها وعدسها وبصلها) (٢).\n[٢٧٦] أخبرنا أبو القاسم العروضي (٣) قال: أنا أبو بكر محمَّد بن عبد الله العماني (٤)، قال: أنا أبو القاسم عبد الله بن أَحْمد\n_________\n(١) \"ديوان أميَّة بن أبي الصلت\" (ص ٦١)، \"النكت والعيون\" للماوردي ١/ ١٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٢، \"الدر المنثور\" للسيوطي ١/ ١٤٢.\n(٢) \"معاني القرآن\" للفراء ١/ ٤١، \"جامع البيان\" للطبري ١/ ٣١٢.\nواختار الفراء هذا القول، أي: تفسير الفوم بالثوم. وقراءة ابن مسعود: أخرجها سعيد بن منصور في \"سننه\" ٢/ ٥٦٣ (١٩١)، وابن أبي داود في \"المصاحف\" (ص ٥٤) بسند ضعيف.\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٤١ وزاد نسبته إلى ابن المنذر.\n(٣) لم أجده.\n(٤) محمَّد بن عبد الله بن محمَّد بن يوسف الحفيد أبو بكر العماني النَّيْسَابُورِيّ.\nقال الحاكم: كان محدث أصحاب الرأي، كثير الرحلة والسماع والطلب، لولا مجون كان فيه. . وكان يعرف بالعراق وخراسان بأبي بكر النَّيْسَابُورِيّ، ويعرف بنيسابور بأبي بكر العماني، ومن النَّاس من يجرحه، ويتوهم أنَّه في الرواية، فليس كذلك؛ فإن جرحه كان بشرب المسكر. . وقد أكثرنا عنه، وكان يحضر المجالس، ويكتب أماليهم بخطه. تُوفِّي بهراة سنة (٣٤٤ هـ). وقال ابن ماكولا: سنة (٣٤٦ هـ). \"الإكمال\" لابن ماكولا ٦/ ٣٦٠، \"الأنساب\" للسمعاني ٢/ ٢٤٠، \"تكملة الإكمال\" لمحمد بن عبد الغني ٢/ ٢٦٦، \"اللباب في تهذيب الأنساب\" لابن الأثير ١/ ٣٧٧، \"لسان الميزان\" لابن حجر ٥/ ٢٢٣.","vol":"3","page":339},{"text":"الطَّائيّ (١) قال: حَدَّثني أبي (٢) قال: نا علي بن موسى الرضا (٣)، عن أَبيه موسى (٤)، عن أَبيه جعفر (٥)، عن أَبيه محمَّد (٦)، عن أَبيه علي (٧)، عن أَبيه الحسين (٨)، عن أَبيه علي بن أبي طالب (٩) (- ﵁ -) (١٠) قال: قال رسول الله - ﷺ -: \"عليكم بالعدس فإنَّه مبارك مقدس، وإنه يرقق القلب ويكثر الدمعة، وإنه بارك فيه سبعون نبيًّا\n_________\n(١) أبو القاسم عبد الله بن أَحْمد بن عامر بن سليمان بن صالح الطَّائيّ، من أهل بغداد. روى عن أَبيه، عن علي بن موسى الرضا، عن أَبيه نسخة. قال ابن الجوزي: يرويان عن أهل البيت نسخة كلها موضوعة. وقال الذهبي: عبد الله بن أَحْمد بن عامر عن أَبيه، عن علي الرضا، عن آبائه بتلك النسخة الموضوعة الباطلة، ما تنفك عن وضعه أو وضع أَبيه. ثم أورد قول الحسن بن عليّ الزُّهْرِيّ فيه: كان أميًّا لم يكن بالمرضي. . . تُوفِّي سنة (٣٢٤ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ٣٨٥، \"الأنساب\" للسمعاني ٤/ ٣٩، \"الموضوعات\" لابن الجوزي ٣/ ١١٤، \"ميزان الاعتقال\" للذهبي ٢/ ٣٩٠، \"لسان الميزان\" لابن حجر ٣/ ٢٥٢، \"الكشف الحثيث\" لسبط ابن العجمي (ص ١٤٩).\n(٢) أورد له ابن الجوزي في \"الموضوعات\" ٢/ ٢٨٣ حديثًا وقال: . . أَحْمد بن عامر لا يتابع على هذا الحديث، وهو محل التهمة. وانظر: \"الكشف الحثيث\" لسبط ابن العجمي (ص ٤٦).\n(٣) صدوق.\n(٤) موسى الكاظم، صدوق، عابد.\n(٥) جعفر الصادق، صدوق، فقيه، إمام.\n(٦) أبو جعفر الباقر، ثِقَة، فاضل.\n(٧) زين العابدين، ثِقَة، عابد، فقيه، فاضل.\n(٨) سبط رسول الله - ﷺ - صحابي.\n(٩) صحابي.\n(١٠) في (س): ﵈. والمثبت من النسخ الأخرى.","vol":"3","page":340},{"text":"آخرهم عيسى بن مريم\" (١).\nفقال لهم موسى عند ذلك ﴿أَتَسْتَبْدِلُونَ﴾ وفي مصحف أبي\n_________\n(١) [٢٧٦] الحكم على الإسناد:\nموضوع. وعلته عبد الله بن أَحْمد الطَّائيّ، وأبوه.\nالتخريج:\nأخرجه ابن الجوزي في \"الموضوعات\" ٣/ ١١٢ - ١١٣ كتاب الأطعمة، باب فضل العدس، والسيوطي في \"اللآلئ المصنوعة\" ٢/ ١٧ كتاب الأطعمة، من طريق عبد الله بن أَحْمد الطَّائيّ به.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٦٤ وعزاه للثعلبي.\nوورد نحوه من طرق أخرى، ولا يصح من ذلك شيء.\nقال ابن الجوزي بعد أن أورد هذا الحديث، وآخر نحوه عن عبد الرَّحْمَن بن دلهم مرفوعًا: هذان حديثان موضوعان، كافأ الله من وضعهما، فإنَّه قصد شين الشريعة والتلاعب، فإن العدس من أردأ المأكولات، فإذا سمع من ليس من أهل شرعنا هذا نسب نبينا إلى غير الحكمة. فأما الحديث الأول فالمتهم به عبد الله بن أَحْمد ابن عامر أو أبوه، فإنهما يرويان عن أهل البيت نسخة كلها موضوعة. وأما الحديث الثاني فمقطوع؛ لأن ابن دلهم ليس بصحابي، وفيه عيسى بن شعيب، قال ابن حبان: فحش خطؤه فاستحق الترك. ثم ساق -بسنده- إلى إسحاق بن إبراهيم قال: سئل ابن المبارك عن الحديث في أكل العدس أنَّه قُدِّس على لسان سبعين نبيًّا، فقال: ولا على لسان نبي واحد، إنَّه لمؤذٍ ينفخ. . \"الموضوعات\" ٣/ ١١٤.\nانظر: \"المنار المنيف\" لابن القيِّم (ص ٥١)، \"المقاصد الحسنة\" للسخاوي (ص ٣١٠) (٧٦٣)، \"تنزيه الشريعة\" لابن عراق ٢/ ٢٤٣، \"كشف الخفاء\" للعجلوني (ص ١٢٠) (١٨٦٣)، \"الفوائد المجموعة\" للشوكاني (ص ١٦١) (٤٨١).","vol":"3","page":341},{"text":"(أتبدِّلون) (١). ﴿الَّذِي هُوَ أَدْنَى﴾ أخس وأردى، حكى الفراء عن زهير (الفُرْقُبيُ) (٢) أنَّه قرأ (أدنأ) بالهمز (٣)، والعامة على ترك الهمزة (٤)، وقال بعض النحاة: هو (أدون) فقدمت النُّون وحوّلت الواو ياء كقولهم: (أولى) من (أول) (٥).\n﴿بِالَّذِي هُوَ خَيْرٌ﴾ أشرف وأفضل، ومعناه: أتتركون الذي هو خير وتريدون الذي هو شر؛ ويجوز أن يكون هذا الخير والشر منصرفين إلى أجناس الطعام وأنواعه، ويجوز أن يكونا منصرفين إلى اختيار الله تعالى لهم واختيارهم لأنفسهم. ﴿اهْبِطُوا مِصْرًا﴾ يعني: فإن أبيتم إلَّا (٦) ذلك فاهبطوا مصرًا من الأمصار، ولو أراد مصر بعينها (٧) لقال: مصر. ولم يصرفه، كقوله ﷿: ﴿ادْخُلُوا مِصْرَ\n_________\n(١) \"البحر المحيط\" لأبي حيان ١/ ٣٩٥.\n(٢) تصحفت في (س)، (ف)، (ت) إلى: العوفي. وفي (ش) إلى: الفرفي. وفي (ج) إلى: العرفي. والتصويب من مصادر الترجمة، ومصادر القراءة.\nوهو زهير الفُرْقُبي النَّحويّ، يعرف بالكسائي، له اختيار في القراءة يروي عنه، وكان في زمن عاصم. \"غاية النهاية\" ١/ ١٩٥.\n(٣) \"معاني القرآن\" للفراء ١/ ٤٢، انظر: \"المحتسب\" لابن جنّي ١/ ٨٨، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦)، \"البحر المحيط\" لأبي حيان ١/ ٣٩٦.\n(٤) في (ج)، (ش): الهمز.\n(٥) في النسخ الأخرى: أولى من الويل.\nانظر: \"البيان\" لابن الأنباري ١/ ٨٦، \"البسيط\" للواحدي (ص ٩٦٥)، \"إملاء ما من به الرَّحْمَن\" للعكبري ١/ ٣٩.\n(٦) ساقطة من (ت).\n(٧) في (ت): بعينه.","vol":"3","page":342},{"text":"إِنْ شَاءَ اللَّهُ آمِنِينَ﴾ (١) وهذا معنى قول قتادة (٢).\nوقال الضحاك: هي مصر موسى وفرعون (٣).\nوقال الأَعمش: هي مصر التي عليها صالح بن عليّ (٤)، ودليل هذا القول قراءة الحسن وطلحة (بن مصرِّف) (٥): (مصرَ) بغير تنوين جعلاها معرفة، وكذلك (٦) هو في مصحف عبد الله وأبي بغير\n_________\n(١) يوسف: ٩٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٣١٣ من طريقين عن قتادة.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٩٤، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٢٧، والسيوطي في \"الدر المنثور\" ١/ ١٤٢ وعزاه لعبد بن حميد.\nوهو قول ابن عباس والسدي والربيع بن أنس.\n(٣) ذكره عنه البَغَوِيّ في \"معالم التنزيل\" ١/ ١٠١، وابن الجوزي في \"زاد المسير\" ١/ ٧٩.\nوأُثر أَيضًا عن أبي العالية والربيع.\nانظر: \"جامع البيان\" للطبري ١/ ٣١٤، \"الدر المنثور\" للسيوطي ١/ ١٤٢.\n(٤) أخرجه ابن أبي داود في \"المصاحف\"، وابن أبي الأنباري في \"المصاحف\" كما في \"الدر المنثور\" ١/ ١٤٢ عن الأَعمش.\nوصالح: هو صالح بن عليّ بن عبد الله بن العباس، انتدب لحرب مروان الحمار، وهو أول من ولي مصر من قبل السفاح سنة (١٣٣ هـ). تُوفِّي سنة (١٥١ هـ) وقيل بعدها.\n\"سير أعلام النبلاء\" للذهبي ٧/ ١٨، \"النجوم الزاهرة\" لابن تغري بردي ١/ ٣٢٣، ٣٣١، \"تهذيب تاريخ دمشق\" لابن بدران ٦/ ٣٧٨.\n(٥) ساقطة من (ج).\n(٦) في (ش): ولذلك، وفي (ت): وذلك.","vol":"3","page":343},{"text":"أَلْف (١)، وإنما صرف على هذا القول لخفته وقلة (٢) حُروفه، مثل دعدٍ وهندٍ وجُمْلٍ ونحوها (٣)، قال الشَّاعر:\nلم تتلفّعْ بفَضل مئزرِهَا ... دعدٌ ولم تُغذ (٤) دعدُ في العُلَب (٥)\nفجمع بين اللغتين.\nوالمصر في اللغة: الحد، ومصور (٦) الدار: حدودها (٧)، قال الشَّاعر:\n_________\n(١) \"معاني القرآن\" للفراء ١/ ٤٣، \"جامع البيان\" للطبري ١/ ٣١٤، \"المصاحف\" لابن أبي داود (ص ٥٧)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٦، \"البحر المحيط\" لأبي حيان ١/ ٣٩٦.\n(٢) في (ش): ولقلة.\n(٣) \"معاني القرآن\" للفراء ١/ ٤٢، \"البيان\" لابن الأنباري ١/ ٨٧.\n(٤) في (ج)، (ش)، (ف): تُسْقَ. وما في (س) موافق لما في \"ديوان جرير\".\n(٥) البيت لجرير.\nانظر: \"شرح ديوان جرير\" (ص ٦٥)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٥، \"البحر المحيط\" لأبي حيان ١/ ٣٩٧، \"الدر المصون\" للسمين الحلبي ١/ ٣٩٥، \"لسان العرب\" لابن منظور ٤/ ٣٥٢ (دعد)، وغيرها.\nو(العلب): أقداح من جلود يحلب فيها اللبن ويشرب، يقول: هي حضرية رقيقة العيش لا تلبس لبس الأعراب ولا تتغذى غذاءهم.\n(٦) في (س)، و(ت): مصر، والمثبت من (ج)، (ش)، وهو الصحيح.\n(٧) \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٧٦٩)، \"عمدة الحفاظ\" للسمين الحلبي ٤/ ٩٥.","vol":"3","page":344},{"text":"وجاعل الشَّمس مصرًا لا خفاء به ... بين النهار وبين الليل قد فصلا (١)\nقوله ﷿: ﴿فَإِنَّ لَكُمْ مَا سَأَلْتُمْ﴾ من نبات الأرض ﴿وَضُرِبَتْ﴾ وجعلت ﴿عَلَيْهِمُ﴾ وألزموا ﴿الذِّلَّةُ﴾ الذل (٢) والهوان، قالوا (٣): بالجزية، يدل عليه قوله ﷿: ﴿حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ﴾ (٤).\nوقال عطاء بن السائب: هو الكستنيج (٥)، وزي اليهودية.\n﴿وَالْمَسْكَنَةُ﴾ يعني: زي الفقر، فتراهم كأنهم فقراء وإن كانوا مياسير.\n_________\n(١) تقدم البيت في سورة الفاتحة، والشاهد -هاهنا- قوله (مصرًا) أي: حدًّا.\n(٢) في (ج): الذلة.\n(٣) ساقطة من (ف).\n(٤) التوبة: ٢٩.\nانظر: \"تفسير القرآن\" عبد الرَّزّاق ١/ ٣٧، الطبري في \"جامع البيان\" ١/ ٣١٥، ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٩٥ (٦٢٧)، \"معالم التنزيل\" للبغوي ١/ ١٠١، \"الدر المنثور\" للسيوطي ١/ ١٤٢.\n(٥) في (ج)، (ت): الكستيج. بدون نون.\nوهكذا ورد في \"البسيط\" للواحدي ٢/ ٩٧١، وفي \"معالم التنزيل\" للبغوي ١/ ١٠١ بينما ورد في \"الوسيط\" للواحدي ١/ ١٤٧ بالنُّون.\nقال الفيروزآبادي: الكُسْتَيْج بالضم: خيط غليظ يشده الذمي فوق ثيابه دون الزنار، معرَّب: كُسْتَي.\n\"القاموس المحيط\" (ص ٢٦٠). =","vol":"3","page":345},{"text":"وقيل: المذلة وفقر القلب (١)، فلا ترى في أهل الملل أذلّ ولا أحرص على المال من اليهود (٢).\nو(المسكنة) مفعلة من: السكون، ومنه سُمي (٣) الفقير مسكينًا؛ لسكونه وقلة حركاته، يقال: ما في بني فلان أسكن من فلان، أي: أفقر (٤) ﴿وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ﴾ أي: رجعوا، في قول الكسائي وغيره (٥).\nوقال أبو روق: استحقوا (٦)، الباء صلة (٧).\n_________\n= وفي \"العمدة\": الكستينج: بكاف وسين مهملة وتاء معجمة باثنتين من فوقها، بعدها ياء معجمة بنقطتين من تحتها ونون وجيم، والكاف مضمومة، والسين ساكنة، وكذلك الياء والنون مفتوحة: هو زي اليهودية.\n\"عمدة القوي والضعيف\" (ص ٤).\n(١) في (ت): الذلة: فقر القلب.\n(٢) \"معالم التنزيل\" للبغوي ١/ ١٠١، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٦، \"البحر المحيط\" لأبي حيان ١/ ٣٩٨.\n(٣) في (ش): يُسمى.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٤٢، \"معاني القرآن\" للزجاج ١/ ١٤٤، \"معالم التنزيل\" للبغوي ١/ ١٠١، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٦، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٢٠٩.\n(٥) انظر: \"النكت والعيون\" للماوردي ١/ ١٣٠، \"جامع البيان\" للطبري ١/ ٣١٦، \"تفسير غريب القرآن\" لابن قتيبة (ص ٥١).\n(٦) في (ت): استحقوه.\n(٧) \"جامع البيان\" للطبري ١/ ٣١٦، \"البحر المحيط\" لأبي حيان ١/ ٣٩٨، \"الدر المنثور\" للسيوطي ١/ ١٤٢.","vol":"3","page":346},{"text":"وقال أبو عبيدة (١): احتملوه (٢) وأقروا به، (يقال: بؤت بهذا الذنب، أي: احتملته.\nوقال الكسائي وغيره: انصرفوا به) (٣) (٤) ومنه الدعاء المأثور: \"أبوء بنعمتك عليّ وأبوء بذنبي لك (فاغفر لي، فإنَّه لا يغفر الذنوب إلَّا أَنْتَ) (٥) \"\n_________\n(١) في (ف): أبو عبيد وهو خطأ.\n(٢) في النسخ الأخرى: احتملوا، والمثبت من (س) هو الموافق لما في \"مجاز القرآن\" لأبي عبيدة ١/ ٤٢.\n(٣) ما بين القوسين ساقط من بقية النسخ والمثبت من (س).\n(٤) وقول الكسائي: ذكره -عنه- الواحدي في \"البسيط\" (٩٧٢)، وفي \"الوسيط\" ١/ ١٤٧.\nوانظر: \"جامع البيان\" للطبري ١/ ٣١٦.\n(٥) ما بين القوسين من (ج)، (ش)، (ت).\nوما أورده المصنف هو جزء من حديث سيّد الاستغفار المروي عن شداد بن أوس - ﵁ - قال: قال رسول الله - ﷺ -: \"سيد الاستغفار أن يقول العبد: اللهم أَنْتَ ربِّي لا إله إلَّا أَنْتَ، خلقتني وأنا عبدك، وأنا على عهدك ووعدك ما استطعت، أبوء لك بنعمتك علي، وأبوء لك بذنبي، فاغفر لي، إنه لا يغفر الذنوب إلَّا أَنْتَ. فإن قالها بعدما يُصبح موقنًا بها ثم مات، كان من أهل الجنة، وإن قالها بعدما يمسي موقنًا بها، كان من أهل الجنة\".\nأخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٨٦ (٢٩٩٣٠، ٢٩٩٣١)، وأَحمد في \"المسند\" ٤/ ١٢٢، ١٢٤ - ١٢٥ (١٧١١١، ١٧١٣٠)، والبخاري كتاب الدعوات، باب أفضل الاستغفار (٦٣٠٦)، باب ما يقول إذا أصبح (٦٣٢٣)، وفي \"الأدب المفرد\" (٦٢٠)، والتِّرمذيّ كتاب الدعوات (٣٣٩٣)، والنَّسائيّ كتاب الاستعاذة، باب الاستعاذة من شر ما صنع ٨/ ٢٧٩ - ٢٨٠، وفي \"عمل =","vol":"3","page":347},{"text":"أي: أقر، ولا باء، إلَّا بشرّ (١).\nوغضب الله عليهم: ذمه لهم وتوعده إياهم في الدنيا، وإنزال العقوبة بهم في العقبى، وكذلك بغضه وسخطه (٢) ﴿ذَلِكَ﴾ الغضب ﴿بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ﴾ (التي أنزلت على محمَّد بدلائله، وقيل: بآيات الله أي) (٣) بصفة محمَّد - ﷺ -، وآية الرجم في التوراة، وبالإنجيل (٤) والقرآن (٥) ﴿وَيَقْتُلُونَ﴾ قراءة العامة بالتخفيف من القتل، وقرأ السُّلمي (٦) بالتشديد من التقتيل (٧) ﴿النَّبِيِّينَ﴾ القراءة\n_________\n= اليوم والليلة\" (٤٦٤، ٤٦٥)، والطبراني في كتاب \"الدعاء\" ٢/ ٩٣٦ - ٩٣٩ (٣١٢ - ٣١٦)، والبغوي في \"شرح السنة\" ٥/ ٩٣ (١٣٠٨) كتاب الدعوات، باب أفضل الاستغفار، والحاكم في \"المستدرك\" ٢/ ٤٥٨.\n(١) وقال بعضهم: (باء) يُستعمل في الخير وفي الشر. انظر: \"جامع البيان\" للطبري ١/ ٣١٦، \"البحر المحيط\" لأبي حيان ١/ ٣٩٨.\n(٢) سبق بيان التفسير لصفة الغضب اللائقة بالله جل وعلا عند تفسير قوله تعالى ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ﴾ من سورة الفاتحة.\n(٣) ما بين القوسين ساقط من جميع النسخ والمثبت من (س).\n(٤) في (ح)، (ت): والإنجيل.\n(٥) في (ت): والفرقان.\nانظر: \"البسيط\" للواحدي (٩٧٦)، \"معالم التنزيل\" للبغوي ١/ ١٠١.\n(٦) هو أبو عبد الرَّحْمَن.\n(٧) نسبت هذِه القراءة إلى علي - ﵁ -، انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦).\n\"الكشاف\" للزمخشري ١/ ١٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٧، \"البحر المحيط\" لأبي حيان ١/ ٣٩٩.","vol":"3","page":348},{"text":"المشهورة التشديد (١) من غير همز، وتفرد نافع بهمز (النبيئين) وبابه (٢)، فمن همز فمعناه: المخبر، من قول العرب: أنبأ ينبئ إنباءً، ونبأ ينبئ تنبئةً بمعنى واحد، قال الله تعالى: ﴿فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنْبَأَكَ هَذَا قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ﴾ (٣) ومن حذف الهمز (٤) فله وجهان، أحدهما: أنَّه أراد الهمز فحذفه طلبًا للخفة لكثرة استعمالها (كالبرية ونحوها) (٥)، الوجه الآخر: أن يكون بمعنى: الرفيع، مأخوذ من النَّبوة وهي: المكان المرتفع، يقال: نبا الشيء عن المكان، أي: ارتفع (٦). قال الشَّاعر:\nإن جنبي عن الفراش لنابٍ ... كتجافي الأسَرِّ (٧) فوق الظراب (٨)\n_________\n(١) في (ت): بالتشديد.\n(٢) \"السبعة\" لابن مجاهد (ص ١٥٦)، \"التيسير\" للداني (ص ٦٣).\n(٣) التحريم: ٣.\n(٤) في (ت): الهمزة.\n(٥) ساقط من النسخ الأخرى.\n(٦) \"الحجة\" للفارسي ٢/ ٨٧ - ٩٤، \"الحجة\" لابن خالويه (ص ٨٠)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٤٤، \"الحجة\" لابن زنجلة (ص ٩٨، ٩٩).\n(٧) في (ش)، (ف): الأسير.\n(٨) نسبه ابن منظور في \"لسان العرب\" ٨/ ٢٥٠ (ظرب) إلى معدي كرب. ونسبه المرزباني في \"معجم الشعراء\" (ص ٣، ٤٣٣) إلى عمرو بن الحارث أخي معدي كرب.\nوذكره بلا نسبة ابن فارس في \"مقاييس اللغة\" ٥/ ٣٨٤، والزمخشري في \"أساس البلاغة\" (ص ٤٥٥) (كسع)، والأزهري في \"تهذيب اللغة\" ١١/ ٢٠٦، =","vol":"3","page":349},{"text":"ودليله أن رجلًا قال: يَا نبيء الله فقال: \"لست بنبيء الله، ولكني نبيُّ الله\" (١).\nوفيه وجه آخر: قال الكسائي: النَّبِيّ بغير الهمزة: الطريق (٢)، فسمي الرسول نبيًّا؛ لاهتداء الخلق به، قال الشَّاعر:\nلأَصْبَحَ رَتْمًا دُقَاقَ الحَصَى ... مكانَ النَّبيَّ مِن الكاثِبِ (٣)\n_________\n= ١٢/ ٢٨٦، ١٤/ ٣٧٦. والأسَرُّ: البعير الذي في كِرْكِرَته دَبْرَةٌ. قاله ابن منظور.\nوالشاهد قوله: (لنابٍ) أي: مرتفع.\n(١) أخرجه الحاكم في \"المستدرك\" ٢/ ٢٣١ كتاب التفسير عن أبي ذر قال: جاء أعرابي إلى رسول الله - ﷺ - فقال: يَا نبيء الله قال: \"لست بنبيء الله، ولكنني نبي الله\" صححه الحاكم، وتعقبه الذهبي فقال: منكر لم يصح.\nوأخرجه ابن عدي في \"الكامل\" ٢/ ٤٣٦ عن حمران بن أعين: أنَّ رجلًا من أهل البادية أتى النَّبِيّ -ﷺ- فقال: السلام عليك يَا نبيء الله، فقال النَّبِيّ - ﷺ -: \"لست نبيء الله، ولكنني نبي الله\". وإسناده ضعيف.\nحمران بن أعين: هو الكُوفيّ، ضعيف، رُمي بالرفض كما في \"تقريب التهذيب\" لابن حجر (١٥٢٢).\n(٢) \"جامع البيان\" للطبري ١/ ٣١٧، \"تهذيب اللغة\" للأزهري ١٥/ ٤٨٦ (نبا)، \"البسيط\" للواحدي (٩٨٦)، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٧.\n(٣) البيت لأوس بن حجر، ترجمته في \"الشعر والشعراء\" لابن قتيبة (ص ١١٤).\nوورد البيت في \"ديوان أوس\" (ص ١١)، \"تهذيب اللغة\" للأزهري ١٠/ ١٨٤ (كثب)، \"الصحاح\" للجوهري ٦/ ٢٥٠١ (نبا)، \"معجم مقاييس اللغة\" لابن فارس ٥/ ١٦٣ (كثب)، \"البسيط\" للواحدي (٩٨١)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٧، \"الدر المصون\" للسمين الحلبي ١/ ٤٠٢ وغيرها.\nو(الرتْم): الدق والكسر، والكاثب: الرمل المجتمع، والنبي هنا: المكان المرتفع، وهو الشاهد.","vol":"3","page":350},{"text":"ومعنى الآية: ويقتلون النبيين ﴿بِغَيْرِ الْحَقِّ﴾ بلا جرم مثل زكريا ويحيى وشعيا (١) وسائر من قتل اليهود من الأنبياء (٢).\nوفي الخبر: أن اليهود قتلوا سبعين نبيًّا في أول النهار، وقامت سوق بقلهم في (٣) آخر النهار (٤).\n﴿ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ﴾ يتجاوزون أمري ويرتكبون محارمي.\n_________\n(١) تحرَّف في (ش) إلى: شعيب. وهو شعيا بن أمصيا. انظر قصته في \"تاريخ الرسل والملوك\" للطبري ١/ ٣١٣، \"المنتظم\" لابن الجوزي ١/ ٣٩٧.\n(٢) الواحدي في \"البسيط\" (٩٧٧)، وفي \"الوسيط\" ١/ ١٤٨.\n(٣) في (ش)، (ف)، (ت): من.\n(٤) أخرج أبو داود الطَّيالِسيّ -كما في \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٣٠ - ومن طريقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٩٧ (٦٣٦) عن عبد الله بن مسعود قال: كانت بنو إسرائيل في اليوم تقتل ثلاثمائة نبي، ثم يقيمون سوق بقلهم من آخر النهار. وسنده صحيح. وذكره السيوطي في \"الدر المنثور\" ١/ ١٤٢، وذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ١٠١ بلفظ المصنف (سبعين نبيًّا). قال أبو حيان في \"البحر المحيط\" ١/ ٣٩٩: ورُوي عن ابن مسعود: قتل بنو إسرائيل سبعين نبيًّا، وفي رواية: ثلاثمائة نبي في أول النهار، وقامت سوق بقلهم في آخره.","vol":"3","page":351},{"text":"<span data-type=\"title\" id=toc-434>٦٢ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا﴾\nيعني: اليهود، واختلف العلماء في سبب تسميتهم به، فقال بعضهم: سُموا بذلك لأنهم هادوا، أي: تابوا من عبادة العجل، كقوله تعالى إخبارا عنهم: ﴿إِنَّا هُدْنَا إِلَيْكَ﴾ (١) أي: تبنا، وأنشد أبو عبيدة:\nإني امرؤ من مَدحهِ (٢) هائد\nأي: تائب.\nوقال بعضهم: لأنهم هادوا، أي: مالوا عن الإِسلام، وعن دين موسى ﵇، يقال: هَادَ يَهُودُ هَوْدًا إذا مال (٣).\nوقال امرؤ القيس:\n_________\n(١) الأعراف: ١٥٦.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٤٢، \"جامع البيان\" للطبري ١/ ٣١٨، \"البسيط\" للواحدي (٩٨٨)، \"الوسيط\" للواحدي ١/ ١٤٩، \"النكت والعيون\" للماوردي ١/ ١٣١ - ١٣٢، \"معالم التنزيل\" للبغوي ١/ ١٠٢.\n(٢) في (ت): مدحتي.\nانظر: القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٦٨، \"لسان العرب\" لابن منظور ١٥/ ١٥٦ (هود)، \"الدر المصون\" للسمين الحلبي ١/ ٤٠٥ وعندهم (حبِّه) بدل (مدحه) وهو لرجل من الأعراب. ولم أجد من ذكر بقية البيت.\n(٣) ذكره السمرقندي في \"بحر العلوم\" ١/ ١٢٥، والواحدي في \"البسيط\" (٩٨٧، ٩٨٨)، والبغوي في \"معالم التنزيل\" ١/ ١٠٢، الخازن في \"لباب التأويل\" ١/ ٦٦.","vol":"3","page":352},{"text":"قد علمت سلْمى وجاراتُها ... أنّي من الناسِ لها هائد (١)\nأي: إليها مائل، وقال أبو عمرو بن العلاء: لأنّهم يتهوّدون أي: يتحركون عند قراءة التوراة، ويقولون: إنّ السموات والأرض تحرّكت حين (٢) آتى الله -﷿- (التوراة لموسى) (٣) (٤). وقرأ (٥) أبو السمال العدوي واسمه قعنب: (والذين هادَوا) بفتح الدال من المهاداة، أي مال بعضهم إلى بعض في دينهم (٦).\nوقوله ﴿وَالنَّصَارَى﴾ واختلفوا في سبب تسميتهم بهذا الاسم:\nفقال الزهري: سمّوا نصارى لأنّ الحواريّين قالوا: ﴿نَحْنُ أَنْصارُ اللَّهِ﴾ (٧)\n_________\n(١) ورد البيت في \"البسيط\" للواحدي (ص ٩٨٧). وليس هو في \"ديوان امرئ القيس\".\n(٢) في (ت): حتى.\n(٣) في (ج): موسى -﵇- التوراة.\n(٤) ذكره الواحدي في \"الوسيط\" ١/ ١٤٩ وفي \"البسيط\" (ص ٩٨٨)، والبغوي في \"معالم التنزيل\" ١/ ١٠٢، والرازي في \"مفاتيح الغيب\" ٣/ ١٠٥، الخازن في \"لباب التأويل\" ١/ ٦٦.\n(٥) في (ش)، (ف): وقرأه.\n(٦) \"المحتسب\" لابن جني ١/ ٩١، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦).\n(٧) آل عمران: ٥٢، الصف: ١٤.\nوقول الزهري ذكره الواحدي في \"البسيط\" (٩٩٠).\nوانظر: \"جامع البيان\" للطبري ١/ ٣١٨، \"تفسير القرآن\" للسمعاني ١/ ٥٠٢، الماوردي في \"النكت والعيون\" ١/ ١٣٢، والبغوي في \"معالم التنزيل\" ١/ ١٠٢، \"الدر المنثور\" للسيوطي ١/ ١٤٥.","vol":"3","page":353},{"text":"وقال مقاتل: لأنهم نزلوا قريةً يُقال لها: ناصرة، فنُسبوا إليها (١).\nوقال الخليل بن أحمد: النصارى جمع نصران، كقوله (٢): ندمان وندامى، وأنشد:\nتَراهُ إذا دَار العَشِيُّ محنِّفًا ... ويُضْحِي لديْهِ وهو نَصْرانُ شامِسُ (٣)\nوزيدت فيه ياء النسبة، كقولهم لذي الرقبة: رقباني (٤).\nوقال الزجاج: يجوز أن يكون جمع: نصْريّ، كما يقال (٥): بعير مهري، وإبل مهارى، وإنما سُمّوا نصارى لاعتزائهم إلى نصرة (٦)،\n_________\n(١) البغوي في \"معالم التنزيل\" ١/ ١٠٢.\nوراجع: \"جامع البيان\" للطبري ١/ ٣١٨، \"النكت والعيون\" للماوردي ١/ ١٣٢، \"زاد المسير\" لابن الجوزي ١/ ٩١، وقد أثر هذا القول عن ابن عباس.\n(٢) في (ج): كقولك. وفي (ت): كقولهم.\n(٣) ورد البيت -غير منسوب- في \"جامع البيان\" للطبري ١/ ٣١٨، في \"البسيط\" للواحدي (٩٩١)، \"المحرر الوجيز\" لابن عطية ١/ ١٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٦٩، \"البحر المحيط\" لأبي حيان ١/ ٤٠١، \"الدر المصون\" للسمين الحلبي ١/ ٤٠٦ مع اختلاف يسير.\nوقوله (محنّفا): أي صار إلى الحنيفية، والمراد أنَّه مستقبل القبلة، و(شامس): مستقبل الشمس كما يستقبلها النصراني، فحذف الياء، وهو الشاهد.\n(٤) \"جامع البيان\" للطبري ١/ ٣١٨، \"معاني القرآن\" للزجاج ١/ ١٤٦، \"البسيط\" للواحدي (٩٩١، ٩٩٢)، \"البحر المحيط\" لأبي حيان ١/ ٤٠١، \"الدر المصون\" للسمين الحلبي ١/ ٤٠٦.\n(٥) في (ت): تقول.\n(٦) في (ش)، (ف): نصرى، وفي (ت): لاعتزائهم إلى قرية يقال لها: نصرة، وهي القرية التي كان ينزلها. . . .","vol":"3","page":354},{"text":"وهي قرية كان ينزلها عيسى وأمه ﵉ (١).\nوقوله: ﴿وَالصَّابِئِينَ﴾ قرأ أهل المدينة بترك الهمزة من (الصابين والصابون) (٢) في جميع القرآن، وقرأ الباقون بالهمز (٣)، وهو الأصل، يقال: صَبأ يصبأ صبوءًا: إذا مال وخرج (٤) من دين (٥)، قال الفراء: يُقال لكل من أحدث دينًا: قد صبأ وأصبأ (٦) بمعنى وا حد، وأصله: الميل، وأنشد:\nإذا صبأتْ هوادِي الخَيلِ عنها ... حسِبتَ بنحرها سوْقَ البعيرِ (٧)\nواختلفوا في الصابئين، من هم؟:\nفقال عمر - ﵁ -: هم طائفةٌ من أهل الكتاب ذبائحهم ذبائح أهل الكتاب (٨). وبه قال السدي (٩).\n_________\n(١) \"معاني القرآن\" للزجاج ١/ ١٤٧.\n(٢) في (ت): الصابئين والصابئون. مهموزتان.\n(٣) \"السبعة\" لابن مجاهد (ص ١٥٧)، \"التيسير\" للداني (ص ٦٣).\n(٤) ساقطة من (ج).\n(٥) انظر: \"الحجة\" للفارسي ٢/ ٩٤، \"معاني القرآن\" للزجاج ١/ ١٤٧.\n(٦) في (س): صبأ وصبأ. والتصويب من النسخ الأخرى.\n(٧) ذكره أبو حيان في \"البحر المحيط\" ١/ ٤٠١. والشاهد قوله: (صبأت) أي: مالت.\n(٨) ذكره البغوي في \"معالم التنزيل\" ١/ ١٠٢، الخازن في \"لباب التأويل\" ١/ ٦٧.\n(٩) أخرجه الطبري في \"جامع البيان\" ١/ ٣٢٠ عن السدي. وذكره الماوردي في \"النكت والعيون\" ١/ ١٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٧٠، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٣٢، والسيوطي في \"الدر المنثور\" ١/ ١٤٦ وعزاه لوكيع وحده.","vol":"3","page":355},{"text":"وقال ابن عباس: لا تحل ذبائحهم ولا مُناكحة نسائهم (١).\nوقال مجاهد: هم قبيلة نحو الشام بين اليهود والمجوس، لا دين لهم (٢).\nوكان لا يراهم من أهل الكتاب، وهو قول (٣) أبي حنيفة - ﵁ -.\nوقال قتادة ومقاتل: هم قوم يُقِرّون بالله -﷿- ويعبدون الملائكة يقرؤون الزبور، ويصلّون إلى الكعبة، أخذوا من كل دين شيئًا (٤).\nوقال الكلبي: هم قوم بين اليهود والنصارى، يحلقون وسط (٥) رؤوسهم ويجُبُّون مذاكيرَهُم (٦).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ١٠٢، وأبو حيان في \"البحر المحيط\" ١/ ٤٠٢، والسيوطي في \"الدر المنثور\" ١/ ١٤٥.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٤٧، ومن طريقه الطبري في \"جامع البيان\" ١/ ٣١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٩٩، ٢٠٠ (٦٤٢، ٦٤٩) من طرق عن مجاهد.\nوذكره الواحدي في \"الوسيط\" ١/ ١٤٩، وفي \"البسيط\" (٩٩٨)، والبغوي في \"معالم التنزيل\" ١/ ١٠٢، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٣٤، وهو في \"تفسير مجاهد\" (ص ٧٧).\n(٣) في (ج): رأي.\n(٤) أخرجه الطبري في \"جامع البيان\" ١/ ٣١٩ عن قتادة.\nوذكره الماوردي في \"النكت والعيون\" ١/ ١٣٣، البغوي في \"معالم التنزيل\" ١/ ١٠٢، أبو حيان في \"البحر المحيط\" ١/ ٤٠٢.\n(٥) في (ف)، (ت): أوساط.\n(٦) ذكره البغوي في \"معالم التنزيل\" ١/ ١٠٢، أبو حيان في \"البحر المحيط\" ١/ ٤٠١، الخازن في \"لباب التأويل\" ١/ ٦٧.","vol":"3","page":356},{"text":"وقال عبد العزيز بن يحيى: درجوا وانقرضوا فلا عين ولا أثر (١).\nوقوله: ﴿مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾ اختلفوا في حكم الآية ومعناها، فلهم فيه (٢) طريقان، أحدهما: أنَّه أراد بقوله: ﴿إِنَّ الَّذِينَءَامَنُواْ﴾ على التحقيق وعقد التصديق (٣)، (ثم اختلفوا في هؤلاء المؤمنين مَنْ هم؟\nفقال قوم: هم الذين آمنوا بعيسى) (٤) ثم لم يتهوّدوا ولم يتنصّرُوا ولمْ يصبؤوا، وانتظروا خروج محمد - ﷺ - (٥).\nوقال آخرون: هم طلاب الدين، منهم حبيب النجار، وقس بن ساعدة، وزيد بن عمرو بن نفيل، وورقة بن نوفل، والبراء الشني، وأبو ذر الغفاري، وسلمان الفارسي، وبحيرا الراهب، ووفد النجاشي آمنوا بالنبي - ﷺ - قبل مبعثه، فمنهم من أدركه وتابعه ومنهم من لم يدركه (٦).\n_________\n(١) الواحدي في \"البسيط\" (٩٩٨)، البغوي في \"معالم التنزيل\" ١/ ١٠٢، أبو حيان في \"البحر المحيط\" ١/ ٤٠٢.\n(٢) في (ف): فيها.\n(٣) انظر: \"معالم التنزيل\" للبغوي ١/ ١٠٣.\n(٤) ما بين القوسين ساقط من (ت).\n(٥) في (ش)، (ت): . . وانتظروا خروج محمد - ﷺ - فماتوا قبل مبعثه، وفي (ت): وانتظروا خروج محمد - ﷺ - قبل مبعثه.\nانظر: \"البسيط\" للواحدي ٢/ ١٠٠١، \"معالم التنزيل\" للبغوي ١/ ١٠٣.\n(٦) الماوردي في \"النكت والعيون\" ١/ ١٣٣، البغوي في \"معالم التنزيل\" ١/ ١٠٣، الخازن في \"لباب التأويل\" ١/ ٦٧، الواحدي في \"أسباب النزول\" (ص ٢٨).","vol":"3","page":357},{"text":"وقيل: هم مؤمنو الأمم الماضية. وقيل: هم المؤمنون (من هذِه) (١) الأمة (٢).\n﴿الَّذِين هَادُوا﴾ يعني: الذين كانوا علي دين موسى، ولم يبدلُوا ولم يُغيروا، ﴿والْنَّصَارَى﴾ الذين كانوا علي دين عيسى، ولم يبدِّلوا، وماتوا علي ذلك.\nقالوا (٣): وهذا اسمان لزمانهم زمن موسى وعيسى، حيث كانوا على الحق فبقي الاسم (٤) عليهم (٥) كما بقي الإسلام علي أمة محمد - ﷺ - ﴿وَالْصَّابِئِينَ﴾ من استقام (٦) أمرهم ﴿مَنْ آمَنَ مِنْهُمْ﴾ أي: من مات منهم وهو مؤمن؛ لأن حقيقة الإيمان بالموافاة (٧)، قالوا: ويجوز أن يكون الواو فيه مضمرًا، أي: ومن آمن بعدك يا محمد إلى يوم القيامة (٨). والطريق الآخر: أن (٩) المذكورين في أول الآية بالإيمان\n_________\n(١) في (ش): بهذِه.\n(٢) الواحدي في \"البسيط\" (٩٩٩)، البغوي في \"معالم التنزيل\" ١/ ١٠٣، الخازن في \"لباب التأويل\" ١/ ٦٧.\n(٣) ساقطة من (ت).\n(٤) في (ت): الإسلام.\n(٥) في (ش): عليهما.\n(٦) في (ج): زمن استقامة.\n(٧) الواحدي في \"البسيط\" (١٠٠١)، البغوي في \"معالم التنزيل\" ١/ ١٠٣، الخازن في \"لباب التأويل\" ١/ ٦٧.\n(٨) الواحدي في \"البسيط\" (١٠٠٢)، البغوي في \"معالم التنزيل\" ١/ ١٠٣.\n(٩) في (ت): زيادة: يكون.","vol":"3","page":358},{"text":"إنما هو علي طريق المجاز والتسمية، دون الحكم والحقيقة، ثم اختلفوا فيه (١): فقال بعضهم: أراد (٢) أن الذين آمنوا بالأنبياء، ولم يؤمنوا بك ولا بكتابك (٣).\nوقال آخرون (٤): أراد بهم المنافقين، يعني أن الذين آمنوا بألسنتهم ولم يؤمنوا بقلوبهم (٥).\nونظير هذِه الآية (٦) قوله -﷿-: ﴿يَا أَيُّهَا الَّذِينَ آمَنُواْ آمِنُواْ باللهِ وَرَسُولِهِ. .﴾ الآية (٧).\n﴿وَالَّذِينَ هَادُوا﴾ أي: اعتقدوا اليهودية، وهي الدين المبدل بعد موسى، ﴿وَالنَّصَارَى﴾ هم الذين اعتقدوا النصرانية، وهي الدين المبدل بعد عيسى، ﴿وَالصَّابِئِينَ﴾ بعض (٨) أصناف الكفار ﴿مَنْ آمَنَ بِاللَّهِ﴾ من جملة الأصناف المذكورين في الآية (٩)، وفيه اختصار وإضمار،\n_________\n(١) في (ج)، (ش): فيهم.\n(٢) ساقطة من (ش)، (ف).\n(٣) الواحدي في \"البسيط\" (٩٩٩)، البغوي في \"معالم التنزيل\" ١/ ١٠٣، الخازن في \"لباب التأويل\" ١/ ٦٧.\n(٤) في (ش): الآخرون.\n(٥) الواحدي في \"البسيط\" (٩٩٩)، البغوي في \"معالم التنزيل\" ١/ ١٠٣، الخازن في \"لباب التأويل\" ١/ ٦٧.\n(٦) في (ت): زيادة: ﴿وَلَمْ تُؤْمِن قُلُوبُهُمُ﴾ الآية.\n(٧) النساء: ١٣٦.\n(٨) ساقطة من (ت).\n(٩) \"معالم التنزيل\" للبغوي ١/ ١٠٣.","vol":"3","page":359},{"text":"تقديره: من آمن منهم بالله واليوم الآخر، نظيره في سورة المائدة: ﴿وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ﴾ (١) على لفظِ الجمع إلى آخر الآية، لأن لفظ (٢) (مَنْ) يصلح للواحد والاثنين والجميع والمذكر والمؤنث، قال الله تعالى: ﴿مِنْهُمْ مَنْ يَسَتَمِعُ إِلَيْكَ﴾ (٣) ﴿وَمِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ﴾ (٤) وقال: ﴿وَمِنهُم مَّن يَسْتَمِعُونَ إِلَيْكَ﴾ (٥) وقال: ﴿وَمَنْ يَقنُتْ مِنْكُنَّ لِلَّهِ وَرَسُولهِ﴾ (٦).\nوقال الفرزدق (٧) في التثنية:\n_________\n(١) المائدة: ٦٩.\n(٢) في (ت): (لفظة).\n(٣) الأنعام: ٢٥، محمد: ١٦.\n(٤) يونس: ٤٣.\n(٥) يونس: ٤٢.\n(٦) الأحزاب: ٣١.\nانظر: \"جامع البيان\" للطبري ١/ ٣٢٤، \"معاني القرآن\" للزجاج ١/ ١٤٦، \"إعراب القرآن\" للنحاس ١/ ٢٣٣، \"البيان\" لابن الأنباري ١/ ٨٨ - ٨٩، \"النكت والعيون\" للماوردي ١/ ١٣٣، \"البسيط\" للواحدي (١٠٠٠ - ١٠٠٢).\n(٧) الفرزدق: هو همام بن غالب بن صعصعة بن ناجية التميمي البصري، أبو فراس، شاعر عصره، كان أشعر أهل زمانه مع جرير والأخطل النصراني.\nتوفي سنة (١١٠ هـ).\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٢٩٩، \"الشعر والشعراء\" لابن قتيبة (ص ٣١٠)، \"سير أعلام النبلاء\" للذهبي ٤/ ٥٩٠، \"خزانة الأدب\" للبغدادي ١/ ٢١٧.","vol":"3","page":360},{"text":"تعالَ فإن عاهدتَني لا تَخونُني ... نكُنْ مثلَ مَنْ يا ذئبُ يَصْطَحِبَان (١)\n﴿وَلَا خَوْفٌ عَلَيْهِمْ﴾ فيما قدّموا ﴿وَلَا هُمْ يَحْزَنُونَ﴾ على ما خلّفوا، وقيل: ولا خوف عليهم بالخلود (٢) في النار، ولا هُم يحزنون بقطيعة الملك الجبار، وقيل: ولا خوف عليهم في الكبائر فإني أغفرها، ولا هم يحزنون على الصغائر فإني أكفرها، وقيل: ولا خوف عليهم فيما تعاطوا من الإجرام ولا هم يحزنون على ما اقترفوا من الآثام؛ لما سبق لهم من الإسلام.\n\n<span data-type=\"title\" id=toc-435>٦٣ </span>- قوله -﷿- ﴿وَإِذ أَخْذَنَا مِيْثَاقَكُمْ﴾\nيا معشر اليهود ﴿وَرَفَعْنَا فَوْقَكُمُ الطُّورَ﴾ وهو الجبل بالسّريانية، في قول بعضهم، وقالوا: ليس من لغة في الدنيا إلَّا وهي في القرآن.\nوقال أبو عبيدة والحُذَّاق من العلماء: لا يَجوز أن يكون في القرآن لغة غير لُغة العرب، لأن -﷿- قال: ﴿قُرْآنًا عَرَبِيًا﴾ (٣) وقال: ﴿بِلِسَانٍ عَرَبِيٍّ مُبِيْنٍ﴾ (٤) وإنما هذا وأشباهه وفاق وقع بين\n_________\n(١) \"ديوان الفرزدق\" ٢/ ٣٢٩، وورد البيت في \"الكتاب\" لسيبويه ٢/ ٤١٦، \"طبقات فحول الشعراء\" لابن سلام ١/ ٣٦٦، \"جامع البيان\" للطبري ١/ ٣٢١، \"معاني القرآن\" للزجاج ١/ ١٤٦، \"البسيط\" للواحدي (١٠٠٣)، \"المحرر الوجيز\" لابن عطية ١/ ١٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٧١ وغيرها.\nوالشاهد قوله: (يصطحبان) حيث ثنَّاها لمعنى (مَن).\n(٢) من (ج)، (ش)، (ت).\n(٣) يوسف: ٢، طه: ١١٣، الزمر: ٢٨، فصلت: ٣، الشورى: ٧، الزخرف: ٣.\n(٤) الشعراء: ١٩٥.","vol":"3","page":361},{"text":"اللغتين (١)، وقد وجدنا الطور في كلام العرب، قال جرير:\nفإن يرَ سلمى الجنُّ يستأْنِسُوا بها ... وإِنْ يرَ سلْمى صَاحبُ الطُّور ينْزِلِ (٢)\nقال المفسرون: وذلك أن الله تعالى أنزل التوراة علي موسى -﵇- فأمر موسى قومه بالعمل بأحكام التوراة، فأبوا أن يقبلوها ويعملوا بما فيها للآصار (٣) والأثقال التي كانت فيها (٤)، وكانت شريعةً ثقيلةً، فأمر الله جبريل -﵇- فقلع جبلًا على قدر عسكرهم، وكان فرسخًا في فرسخ، فرفعه فوق رؤوسهم مقدار قامة الرجل. وقال أبو صالح عن ابن عباس: أمر الله تعالى جبلًا من جبال فلسطين، فانقلع من أصله حتَّى قام على رؤوسهم مثل الظُّلَّة (٥).\nوقال عطاء، عن ابن عباس: رفع الله تعالى الطور فوق رؤوسهم، وبعث نارًا من قبل وجوههم، وأتاهم البحر الملح من\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ١٧، \"البسيط\" للواحدي (١٠١٠)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٨.\n(٢) \"ديوان جرير مع الشرح\" (ص ٣٤٤) من قصيدة يهجو بها عياش بن الزبرقان.\n\"البحر المحيط\" لأبي حيان ١/ ٤٠٢.\n(٣) في (ت): من الآصار.\n(٤) سقطت من (ج)، وفي (ش): عليهم.\n(٥) \"بحر العلوم\" للسمرقندي ١/ ١٢٥، \"الكفاية\" للحيري ١/ ٤٧، \"الوسيط\" للواحدي ١/ ١٥١، \"البسيط\" للواحدي (١٠١١)، \"معالم التنزيل\" للبغوي ١/ ١٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٧٢.\nوانظر: \"جامع البيان\" للطبري ٢/ ٣٢٤ - ٣٢٥.","vol":"3","page":362},{"text":"خلفهم (١). وقيل لهم ﴿خُذُواْ﴾ أي: اقبلوا.\n(وأصل ﴿خُذُواْ﴾: أؤخذوا، فحذفت الهمزة التي كانت فاء الفعل؛ لأنه اجتمع مع التقاء الهمزتين والضمة كثرة الاستعمال فاستغني عن الهمزة) (٢) ﴿مَا آتَيْنَكُمْ﴾ أي: أعطيناكم (٣) ﴿بِقُوَّةٍ﴾ أي: بجدٍّ ومواظبة (على الطاعة) (٤)، وفيه إضمارٌ، أي: وقلنا لهم: خذوا، ﴿وَاْذكُرُواْ مَا فِيهِ﴾ أي: احفظوه (٥) واعلموه (٦) واعملوا (بما فيه) (٧)، وفي حرف أُبيّ: (وادَّكِرُوا ما فيه) بدال مشددة، وكسر الكاف، وفي حرف عبد الله: (وتذكّروا ما فيه) (٨) ومعناها (٩) اتعظوا به ﴿لَعَلَّكُمْ تَتَّقُونَ﴾ لكي تنجوا من الهلاك في الدنيا والعذاب في العقبى، فإن قبلتموه وفعلتم ما أمرتم به وإلا رضختكم بهذا الجبل وغرَّقتكم في هذا البحر وأحرقتكم بهذِه (١٠) النار، فلما رأوا أن لا\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ١٠٣، \"البحر المحيط\" لأبي حيان ١/ ٤٠٦.\n(٢) ما بين القوسين ساقط من النسخ الأخرى.\nانظر: \"معاني القرآن\" للزجاج ١/ ١٤٨.\n(٣) ساقطة من (ف).\n(٤) ساقطة من النسخ الأخرى.\n(٥) في (ف): احفظوا.\n(٦) ساقطة من (ف).\n(٧) في (ج): به.\n(٨) \"البحر المحيط\" لأبي حيان ١/ ٤٠٧.\n(٩) في (ج): ومعناهما.\n(١٠) في (ف): في هذِه.","vol":"3","page":363},{"text":"مهرب منه (١) قبلوا ذلك وسجدوا خوفًا، وجعلوا يُلاحظون الجبل وهم سجود، فصارت سنةً في اليهود لا يسجدون إلَّا على أنصاف وجوههم، فلما زال الجبل قالوا: يا موسى سمعنا وأطعنا، ولولا الجبل ما أطعناك.\n* * *\n_________\n(١) في (ج): لهم منها.","vol":"3","page":364},{"text":"<span data-type=\"title\" id=toc-436>٦٤ </span>- ﴿ثُمَّ تَوَلَّيْتُمْ﴾\nأي: أعرضتم وعصيتم، ﴿مِنْ بَعْدِ ذَلِكَ﴾ أي: من بعد أخذ الميثاق ورفع الجبل، ﴿فَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ﴾ بتأخير العذاب عنكم ﴿لَكُنْتُمْ مِنَ الْخَاسِرِينَ﴾ أي: لصرتم من المغبونين بالعقوبة وذهاب الدنيا والآخرة.\n\n<span data-type=\"title\" id=toc-437>٦٥ </span>- قوله - ﷿- ﴿وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ﴾\nوذلك أنهم كانوا زمن داود (١) -﵇- بأرضٍ يُقال لها: (أيلة)، حرّم الله تعالى عليهم صيد السمك يوم السبت وكان إذا دخل عليهم (٢) يوم السبت لم يبق حوت في البحر (٣) إلَّا اجتمع هناك حتَّى يخرجن خراطيمهن من الماء لأمنها، فإذا مضى يوم (٤) السبت تفرقن ولزِمْن مَقْل (٥) البحر، فلذلك قوله - ﷿-: ﴿إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ لَا تَأْتِيهِمْ﴾ (٦) فعمد رجالٌ فحفروا الحياض\n_________\n(١) بعدها في (ج): النبي.\n(٢) ساقطة من (ج).\n(٣) ساقطة من (ت).\n(٤) ساقطة من (ج).\n(٥) في (ت): قعر.\nومَقْل البحر: موضع المغاص منه. والمقْل: الغمْس، مقَلَه في الماء يمقُله مقْلًا: غمسه وغطَّه.\n\"لسان العرب\" لابن منظور ١٣/ ١٥٧ (مقل).\n(٦) الأعراف: ١٦٣.","vol":"3","page":365},{"text":"حول البحر، وشرعوا منها (١) إليه (٢) الأنهار، فإذا كانت عشية يوم (٣) الجمعة فتحوا تلك الأنهار، فأقبل الموج بالحيتان إلى الحياض، فلا تطيق الخروج منها لبعد عمقها وقلة الماء، فإذا كان يوم الأحد أخذوها، وقيل: كانوا ينصبون الحبائل والشصوص يوم الجمعة، ويخرجونها يوم الأحد، ففعلوا ذلك زمانًا؛ فكثرت أموالهم ولم تنزل عليهم عقوبة، وقست قلوبهم، وتجرّؤوا على الذنب، فقالوا: ما نرى السبت إلَّا وقد أحِلَّ لنا، فلمّا فعلوا ذلك صار أهل القرية -وكانوا نحوًا من سبعين ألفًا- ثلاثة أصناف، صنف (٤) أمسك ونهى، وصنف أمسك ولم ينه، وصنف انتهكوا (٥) الحرمة، وكان الذين نهوا اثني عشر ألفًا، فلمّا أبي المجرمون قبول نصحهم (٦) قال الناهون: والله لا نساكنكم في قرية واحدة، فقسموا القرية بجدارٍ وغبروا ذلك (٧) سنين، فلعنهم داود -﵇- وغضب الله عليهم لإصرارهم على المعصية، فخرج الناهون ذات يوم من بابهم (٨)،\n_________\n(١) في (ج)، (ف): منه.\n(٢) في (ش)، (ت): إليها.\n(٣) سقطت من (ج).\n(٤) بعدها في (ج)، (ت): منهم.\n(٥) في (ش): انتهك.\n(٦) في (ف): نصيحتهم.\n(٧) في (ج): بذلك، وفي (ف): علي ذلك.\n(٨) في (ش): باب.","vol":"3","page":366},{"text":"والمجرمون لم يفتحوا بابهم، ولا خرج منهم أحد، فلمّا أبطؤوا تسوّروا عليهم الحائط، فإذا هم جميعًا قردة، فمكثوا ثلاثة أيام، ثم هلكوا، ولم يمكث مسخ فوق ثلاثة أيام، ولم يتوالدوا (١)، فذلك قوله -﷿-: ﴿فَقُلْنَا لَكُمْ كُونُواْ﴾ (أي: بتكويننا إياكم) (٢) ﴿قِرَدَةً﴾ (أمر تحويل) (٣) ﴿خَاسِئِينَ﴾: صاغرين مطرودين بلغة كنانة، قاله مجاهد وقتادة والربيع (٤)، وقال أبو روق: يعني: خُرسًا لا يتكلمون. دليله قوله - ﷿-: ﴿قَالَ اخْسَئُواْ فِيْهَا وَلَا تُكلِّمُونِ (١٠٨)﴾ (٥) وقيل: مبعدون من كل خير.\n* * *\n_________\n(١) \"جامع البيان\" للطبري ٢/ ٢٣١، في \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٠٧، ٢٠٨، \"معالم التنزيل\" للبغوي ١/ ١٠٤ - ١٠٥، \"المحرر الوجيز\" لابن عطية ١/ ١٦٠، \"لباب التأويل\" للخازن ١/ ٦٨، \"البداية والنهاية\" لابن كثير ٢/ ١٢٣، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٣٧، \"الدر المنثور\" للسيوطي ١/ ١٤٧.\n(٢) ما بين القوسين ساقط من النسخ الأخرى.\n(٣) من (ج).\n(٤) أخرجها عبد الرزاق في \"تفسير القرآن\" ١/ ٤٨، والطبري في \"جامع البيان\" ١/ ٣٣٣.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢١٠، \"النكت والعيون\" للماوردي ١/ ١٣٥، \"الدر المنثور\" للسيوطي ١/ ١٤٧.\n(٥) المؤمنون: ١٠٨.","vol":"3","page":367},{"text":"<span data-type=\"title\" id=toc-438>٦٦ </span>- قوله - ﷿ -: ﴿فَجَعَلْنَاهَا﴾\nأي: القردة، وقيل: القرية، وقيل: العقوبة، ﴿نَكالًا﴾ عقوبة وعبرةً وفضيحةً شاهِرةً (١) وأصله من (النّكل) وهو القيد، وجمعه أنكال، ويقال للجام (٢) أيضًا نكل (٣)، ﴿لِمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا﴾ قال أبو العالية والربيع: معناه: عقوبةً لِما مضى من ذنوبهم وعبرةً لمن بعدهم (٤)، وقال قتادة: جعلنا تلك العقوبة جزاءً لما تقدم من ذنوبهم قبل نهيهم عن الصيد، ﴿وَمَا خَلْفَهَا﴾ من العصيان بأخذ الحيتان بعد النهي (٥). وقيل: ﴿لِّمَا بَيْنَ يَدَيْهَا﴾ من عقوبة الآخرة،\n_________\n(١) في (ش): شاهدة ظاهرة، وفي (ف): ظاهرة.\n(٢) بعدها في (ت): الفرس.\n(٣) \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٨٢٤)، \"عمدة الحفاظ\" للسمين الحلبي ٤/ ٢٢٢.\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢١١ (٦٨٢) عن أبي العالية. قال ابن أبي حاتم: ورُوي عن الربيع بن أنس نحو ذلك. وروي عن مجاهد، والسدي، وقتادة في رواية معمر، والحسن وعكرمة نحو ذلك.\nوأخرجه الطبري في \"جامع البيان\" ١/ ٣٣٤ مختصرًا عن الربيع. وذكره البغوي في \"معالم التنزيل\" ١/ ١٠٥، وأبو حيان في \"البحر المحيط\" ١/ ٤١٠، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٤١.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٤٨، ومن طريقه الطبري في \"جامع البيان\" ١/ ٣٣٤ عن قتادة بنحوه.\nوذكره الماوردي في \"النكت والعيون\" ١/ ١٣٦، والبغوي في \"معالم التنزيل\" ١/ ١٠٥، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٧٨.","vol":"3","page":368},{"text":"﴿وَمَا خَلْفَهَا﴾ من فضيحةٍ (١) في دنياهم، فيُذكرون بها إلى قيام الساعة (٢)، وقيل: في الآية تقديم وتأخير، تقديرها: فجعلناها وما خلفها مما أعدّ الله (٣) لهم من العذاب في الآخرة، نكالًا وجزاءً لِما بين يديها، أي: لِما تقدم من ذنوبهم في اعتدائهم يوم السبت ﴿وَمَوْعِظَةً﴾: وعظةً وعبرةً ﴿لِلْمُتَّقِيْنَ﴾: للمؤمنين من أمة محمد - ﷺ - فلا يفعلون مثل فعلهم (٤).\n\n<span data-type=\"title\" id=toc-439>٦٧ </span>- قَوله - ﷿ -: ﴿وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً﴾ الآية، وذلك أنَّه وُجد قتيل في بني إسرائيل اسمه عاميل، ولم يدروا قاتله (٥).\nواختلفوا في قاتله، والسبب في قتله (٦):\n_________\n(١) في (ج): فضيحتهم.\n(٢) \"البحر المحيط\" لأبي حيان ١/ ٤١٠.\n(٣) من (ت).\n(٤) \"البسيط\" للواحدي (١٠٢٤)، \"معالم التنزيل\" للبغوي ١/ ١٠٥.\n(٥) في (ت): من قتله.\n(٦) انظر هذِه القصة برواياتها في:\n\"تفسير القرآن\" لعبد الرزاق ١/ ٤٨، \"جامع البيان\" للطبري ١/ ٣٣٧ - ٣٤١، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢١٤، \"بحر العلوم\" للسمرقندي ١/ ١٢٧، \"الوسيط\" للواحدي ١/ ١٥٤، \"معالم التنزيل\" للبغوي ١/ ١٠٥ - ١٠٦، \"زاد المسير\" لابن الجوزي ١/ ٩٦ - ٩٧، \"الكفاية\" للحيري ١/ ٤٨، تفسير القرآن العظيم\" لابن كثير ١/ ٤٤٣ - ٤٤٧، \"الدر المنثور\" للسيوطي ١/ ١٤٩ - ١٥٠. =","vol":"3","page":369},{"text":"فقال عطاء والسدي: كان في بني إسرائيل رجل كثير المال، وله ابن عم مسكين، لا وارث له غيره، فلما طال (١) عليه موته قتله ليرثه.\nوقال بعضهم: كان (٢) تحت عاميل بنت عم له تُضرب (٣) مثلًا في بني إسرائيل بالحسن والجمال، فقتل ابن عمها (٤) لينكحها.\nوقال الكلبي: قتله ابن أخيه (٥) لينكح ابنته، فلما قتله حمله من قريته إلى قرية أخرى فألقاه هناك. وقيل: ألقاه بين قريتين.\nوقال عكرمة: كان لبني إسرائيل مسجدٌ له آثنا عشر بابًا، لكل سبط\n_________\n= وقال الطبري ﵀ بعد أن أورد روايات القصة: . . فذكر جميعهم أنَّ السبب الَّذي من أجله قال لهم موسى: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً﴾ نحو السبب الَّذي ذكره عَبيدة وأبو العالية والسدي، غير أنَّ بعضهم ذكر أن الَّذي قتل القتيل الَّذي اختُصم في أمره إلى موسى كان أخا المقتول، وذكر بعضهم أنَّه كان ابن أخيه، وقال بعضهم: بل كانوا جماعة ورثة استبطؤوا حياته، إلَّا أنهم جميعًا مجمعون على أن موسى إنما أمرهم بذبح البقرة من أجل القتيل إذْ احتكموا إليه عن أمر الله إياهم بذلك.\nوقال ابن كثير -بعد أن بسط القصة برواياتها-: وهذِه السياقات. . . فيها اختلاف ما، والظاهر أنها مأخوذة من كتب بني إسرائيل، وهي مما يجوز نقلها، ولكن لا نصدّق ولا نكذّب، فلهذا لا يعتمد عليها إلَّا ما وافق الحق عندنا، والله أعلم.\n(١) في (ت): أبطأ.\n(٢) في (ج)، (ت): كانت.\n(٣) في (ج)، (ش): لم يكن لها مثل. .، وفي (ف): . . كانت مثلًا، وفي (ت): يضرب لها المثل.\n(٤) في (ج): فقتله ابن عمه، وفي (ش)، (ف): فقتله ابن عمها، وفي (ت): فقتل ابن عمها أباها. . .\n(٥) في (س): أخته، والمثبت هو الموافق لسياق القصة.","vol":"3","page":370},{"text":"منهم باب، فوجد قتيل على باب سبط قُتل وجُرّ إلى باب سبط آخر، فاختصم السبطان فيه.\nوقال ابن سيرين: قتله القاتل ثم احتمله فوضعه على باب رجل منهم، ثم أصبح يطلب (١) بثأره ودَمِه (٢)، ويدعيه عليه، قالوا: فجاء أولياء القتيل إلى موسى -﵇ - وأتوا (٣) بناسٍ وادّعوا عليهِ (٤) القتل وسألوا القصاص، فسألهم موسى عن ذلك (٥)، فجحدوا، فاشتبه أمر القتيل على موسى، ووقع بينهم خلافٌ وقتال (٦).\nقال الكلبي: وذلك قبل نزول القسامة في التوراة، فسألوا موسى أن يدعو الله ليُبيّن (٧) لهم ذلك، فسأل موسى -﵇- ربَّه، فأمرهم (٨) بذبح بقرة، فقال لهم موسى ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً﴾ فقالوا: ﴿أَتَتَّخِذُنَا﴾ يا موسى ﴿هُزُوًا﴾ أي: أتستهزئ (٩) بنا حين نسألك (١٠) عن القتيل\n_________\n(١) في (ش): فطلب، وفي (ف): فطالب.\n(٢) ساقطة من (ت).\n(٣) في (ج)، (ش)، (ت): وأتوه.\n(٤) في (ج)، (ف): عليهم، وفي (ت): القتل عليهم.\n(٥) ساقطة من (ت).\n(٦) من (ج).\n(٧) في (ف): أن يبيّن.\n(٨) في (ف): فأمره.\n(٩) في (ج)، (ف)، (ت): تستهزئ.\n(١٠) في (ت): سألناك.","vol":"3","page":371},{"text":"وتأمرنا بذبح البقرة (١)، وإنما قالوا ذلك لتباعد الأمرين في الظاهر، ولم يدروا ما الحكمة فيه.\nوقرأ ابن محيصن: (أَيَتَّخِذُنَا) بالياء (٢)، وقال: يعنون الله -﷿-. ولا يُستبعَد هذا من جهلهم؛ لأنهم هم الذين قالوا: ﴿اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ﴾ (٣). وفي ﴿هُزُوًاْ ثلاث لغات:\n(هُزْءًا) بالتخفيف والهمز، ومثله (كُفُؤًا) وهي قراءة الأعمش، وحمزة، وخلف، وإسماعيل (٤).\nو(هُزُؤًا) و(كُفُئًا) مثقَّلان مهموزان، وهي قراءة أبي عمرو وأهل الحجاز والشام، واختيار الكسائي وأبي عبيد وأبي حاتم.\nو﴿هُزُوًا﴾ و﴿كُفُّوًاْ﴾ مثقَّلان بغير همز، وهي قراءة حفص عن عاصم (٥).\nوكلها لغات صحيحة فصيحة معناها: الاستهزاء.\n_________\n(١) في (ت): بقرة.\n(٢) \"البحر المحيط\" لأبي حيان ١/ ٤١٤.\n(٣) الأعراف: ١٣٨.\n(٤) إسماعيل بن جعفر بن أبي كثير الأنصاري مولاهم، المدني، القارئ، أبو إسحاق. نزل بغداد، ونشر بها علمه، وأقرأ بها. قال ابن معين: إسماعيل بن جعفر ثقة مأمون، قليل الخطأ، وهو وأخواه محمد وكثير مدنيون. توفي ببغداد سنة (١٨٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣١، \"معرفة القراء الكبار\" للذهبي ١/ ١٤٤ (٥٤)، \"طبقات الحفاظ\" للسيوطي (٢٢٦).\n(٥) \"السبعة\" لابن مجاهد (ص ١٥٧)، \"التيسير\" للداني (ص ٦٣).","vol":"3","page":372},{"text":"فقال موسى: ﴿أَعُوذُ﴾ أي: أمتنع ﴿بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ﴾ أي: من المستهزئين بالمؤمنين.\nفلما علم القوم أنَّ ذبح البقرة عزم من الله -﷿- سألوه الوصف.\n\n<span data-type=\"title\" id=toc-440>٦٨ </span>- فـ ﴿قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ﴾\nولو أنهم عمدوا إلى أدنى بقرة فذبحوها لأجزأت عنهم، ولكنهم (١) شددوا على أنفسهم فشدد الله عليهم، وإنما كان تشديدهم تقديرًا من الله -﷿- وحكمة.\nوكان السبب فيه على ما ذكره السدي وغيره:\nأن رجلًا في (٢) بني إسرائيل كان بارًّا (٣) بأبيه، وبلغ من بره (٤) أن رجلًا أتاه بلؤلؤة فابتاعها (٥) بخمسين ألفًا، وكان فيها فضل، فقال للبائع: إن أبي نائم، ومفتاح الصندوق تحت رأسه، فأمهلني حتَّى يستيقظ فأعطيك الثمن، قال: فأيقظ أباك وأعطني المال، قال: ما كنت لأفعل، ولكن أزيدك عشرة آلاف وأنظرني (٦) حتَّى ينتبه أبي، (فقال الرجل) (٧): وأنا (أحط عنك) (٨) عشرة آلاف إن أيقظت أباك\n_________\n(١) في (ف): ولكن.\n(٢) في (ت): من.\n(٣) في (ت): برُّا.\n(٤) في (ج): زيادة. به.\n(٥) في (ش): زيادة: منه.\n(٦) في (ج)، (ش): فأنظرني، وفي (ف): فأمهلني.\n(٧) ساقطة من (ش).\n(٨) في (ش): أحطك.","vol":"3","page":373},{"text":"وعجلت النقد، فقال: وأنا أزيدك (عشرين ألفًا إن انتظرت انتباه أبي، ففعل)، ولم يوقظ الرجل أباه \"فأعقبه ببره بأبيه) (١) أن جعل (٢) تلك البقرة (٣) عنده، وأمر بني (٤) إسرائيل أن يذبحوا تلك البقرة بعينها) (٥).\nوقال ابن عباس ووهب وغيرهما أو من قال منهم: كان في بني إسرائيل رجل صالح، له ابن طفل (٦)، وكان له عجل (٧)، فأتى بالعجل إلى غيضة (٨)، وقال: اللهم إني أستودعك (٩) هذِه العجلة لابني حتَّى يكبر، ومات الرجل، فشبت (١٠) العجلة في الغيضة وصارت عوانًا، وكانت تهرب من كل من رامها (١١)، فلما كبر الابن\n_________\n(١) في (ت): فأعقبه الله تعالى ببرِّه أباه.\n(٢) في (ت): زيادة: له.\n(٣) في (ت): زيادة: بعينها.\n(٤) في (ف): بنو.\n(٥) ما بين القوسين في الموضعين من (ج)، وأثر السدي: أخرجه الطبري في \"جامع البيان\" عنه ١/ ٣٥٥ في سياق طويل.\nوذكره عنه ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٥٤، وفي \"البداية والنهاية\" ١/ ٢٩٤.\n(٦) في (ش)، (ف): زيادة: صالح.\n(٧) في (ش)، (ف)، (ت): عجلة.\n(٨) الغَيْضَةُ: مجتمع الشجر في مغيض ماء.\n\"القاموس المحيط\" للفيروزآبادي (ص ٨٣٨) (غاض).\n(٩) في (ف): استودعك.\n(١٠) في (ت): فنشأت.\n(١١) في النسخ الأخرى: رآها.","vol":"3","page":374},{"text":"وكان بارًّا بوالدته، وكان يقسم الليلة ثلاثة أثلاث (١)، يصلي ثلثًا، وينام ثلثًا، ويجلس عند رأس أمه ثلثًا، فإذا أصبح انطلق واحتطب على ظهره، فيأتي به السوق فيبيعه بما شاء الله، ثم يتصدق بثلثه ويأكل ثلثه ويعطي والدته ثلثه (٢).\nفقالت له أمه (٣): إن أباك ورَّثك عجلة وذهب بها إلى غيضة كذا، واستودعها -﷿-، فانطلق إليها وادع إله إبراهيم (وإسماعيل وإسحاق) (٤) أن يردها عليك (٥)، وإنَّ من علامتها أنك إذا نظرت إليها يُخيَّل إليك أن شعاع الشمس يخرج من جلدها، وكانت تسمى المُذَهَّبَة؛ لحسنها وصفرتها وصفاء لونها.\nفأتى الفتى الغيضة، فرآها ترعى، فصاح بها وقال: أعزم عليك بإله إبراهيم وإسماعيل وإسحاق ويعقوب، فأقبلت تسعى حتَّى قامت بين يديه، فقبض على عنقها وقادها، فتكلمت البقرة بإذن الله، وقالت: أيها الفتى (البار بوالدتك) (٦) اركبني فإن ذلك أهون عليك، فقال الفتى: إن أمي لم تأمرني بذلك، ولكن قالت: خذ بعنقها،\n_________\n(١) في (ت): أثلاثًا.\n(٢) في باقي النسخ: ثلثًا.\n(٣) في (ج)، (ش)، (ت): زيادة: يومًا.\n(٤) في (ش)، (ف)، (ت): وإسحاق ويعقوب.\n(٥) في (ت): إليك.\n(٦) في (ت): البرُّ بوالدته.","vol":"3","page":375},{"text":"فقالت البقرة: وإله (١) بني إسرائيل لو ركبتني ما كنتَ تقدر على أبدًا، فانطلِق، فإنك لو أمرت الجبل أن ينقلع (٢) من أصله وينطلق معك لفعل؛ لبرك بوالدتك.\nفسار الفتى بها، فاستقبله عدو الله إبليس في صورة راعٍ، فقال (٣): يا (٤) أيها الفتى إني رجل من رعاة البقر اشتقت إلى أهلي، فأخذت ثورًا من ثيراني فحملت عليه زادي ومتاعي، حتَّى إذا بلغت شطر (٥) الطريق ذهبت لأقضي حاجتي، فعدا وسط الجبل وما قدرت عليه، وإني أخشى على نفسي الهلكة، فإن رأيت أن تحملني على بقرتك وتنجيني من الموت وأعطيك أجرها بقرتين مثل بقرتك، فلم يفعل الفتى وقال: اذهب فتوكل على الله، فلو علم منك (٦) اليقين (٧) لبلغك بلا زاد ولا راحلة، فقال إبليس: إن شئت (فاحملني عليها) (٨) وأعطيك عشرا (٩) مثلها، فقال الفتى: إن أمي لم تأمرني\n_________\n(١) في (ف)، (ت): بإله.\n(٢) في (ت): ينقطع.\n(٣) في (ت): زيادة: له.\n(٤) ساقطة من (ش)، (ف)، (ت).\n(٥) في (ت): بعض.\n(٦) في (ت): فيك.\n(٧) في (ش)، (ف): الصدق.\n(٨) في (ش)، (ف): فبعنيها بحكمك، وإن شئت فاحملني عليها. .، وفي (ت): فبعها، وإن شئت فاحملني عليها. . .\n(٩) كذا في (ت) وفي باقي النسخ: عشرة.","vol":"3","page":376},{"text":"بهذا (١)، فبينا الفتى (٢) كذلك إذ طار طائر من بين يدي البقرة (٣) ونفرت البقرة هاربة في الفلاة، وغاب الراعي، فدعاها الفتى باسم إله إبراهيم فرجعت البقرة إليه، وقالت: أيها الفتى البار بوالدته ألم تر إلى الطائر الَّذي طار؟ إنه إبليس عدو الله اختلسني، أما إنه (٤) لو ركبني لما قدرت على أبدًا، فلما دعوت إله إبراهيم جاء ملك فانتزعني من يد إبليس وردني إليك؛ لبرك بوالدتك وطاعتك لها.\nفجاء بها الفتى إلى أمه، فقالت له (٥): إنك فقير لا مال لك ويشق عليك الاحتطاب بالنهار والقيام بالليل، فانطلق فبع هذِه البقرة وخذ ثمنها، قال: بكم أبيعها (٦)، فقالت: بثلاثة دنانير ولا تبعها بغير رضاي ومشورتي، وكان ثمن البقر (٧) في ذلك الوقت ثلاثة دنانير.\nفانطلق بها الفتى إلى السوق، فبعث الله -﷿- ملكًا ليُري خلقه قدرته، وليختبر الفتى كيف بره (٨) بوالدته، وكان الله به خبيرًا، فقال له الملك: بكم تبيع هذِه البقرة؟ فقال: بثلاثة دنانير وأشترط عليك\n_________\n(١) في (ت): بذلك.\n(٢) ساقطة من (ش)، (ف).\n(٣) في (ش)، (ف)، (ت): الفتى.\n(٤) في (ت): والله.\n(٥) في (ش)، (ف): زيادة: أمه.\n(٦) في (ش)، (ت): أبيع.\n(٧) في (ت): البقرة.\n(٨) في (ت): وليختبر كيف بر الفتى.","vol":"3","page":377},{"text":"رضا والدتي. فقال له الملك: لك (١) ستة (٢) دنانير ولا تستأمر أمك، فقال الفتى (٣): لو أعطيتني وزنها ذهبًا لم آخذه إلَّا برضا أمي، فردها إلى أمه وأخبرها بالثمن، فقالت: ارجع فبعها بستة دنانير (على رضًا مني، فانطلق الفتى بالبقرة إلى السوق، وأتى الملك فقال: استأمرت والدتك؟ قال الفتى (٤): إنها أمرتني أن لا أنقصها من ستة (٥) على أن أستأمرها.\nقال الملك: فإنِّي أعطيك اثني عشر) (٦) على أن لا تستأمرها، فأبى الفتى ورجع إلى أمه فأخبرها بذلك، قالت: إن ذلك الرجل الَّذي يأتيك هو مَلَكٌ من الملائكة يأتيك في صورة آدمي ليختبرك (٧)، فإذا أتاك فقل له: أتأمرنا أن نبيع هذِه البقرة أم لا؟ ففعل ذلك، فقال له الملَك: اذهب إلى أمك فقل لها: أمسكي هذِه البقرة، فإن موسى بن عمران يشتريها منكم لقتيل يقتل من (٨) بني إسرائيل، فلا تبيعوها إلَّا بملء مسكها دنانير، فأمسكوا البقرة، فقدر\n_________\n(١) ساقطة من (ش)، (ف)، وفي (ت): تبيعها.\n(٢) في (ت): بستة.\n(٣) في (ش)، (ف)، (ت).\n(٤) ساقطة من (ت).\n(٥) في (ت): زيادة: دنانير.\n(٦) ما بين القوسين ساقط من (س).\n(٧) من (ش)، (ف)، وفي باقي النسخ: ليجبرك، والمثبت أصوب وأليق.\n(٨) في (ف)، (ت): في.","vol":"3","page":378},{"text":"الله -﷿- على بني إسرائيل ذبح تلك البقرة بعينها، وأمرهم بها، فما زالوا يستوصفون ويوصف (١) لهم حتَّى وُصف لهم تلك البقرة بعينها، مكافأة له على برّه بوالدته، فضلًا منه ورحمةً (٢).\nفذلك قوله - ﷿ -: ﴿قَالُوا ادْعُ لَنَا رَبَّكَ﴾ أي: سل، وهكذا هو في مصحف عبد الله: (سل لنا ربك يبين لنا ما هي وما سنها) (٣) قال موسى -﵇-: ﴿إِنَّهُ﴾ يعني (٤): الله -﷿- ﴿يَقُولُ إِنَّهَا بَقَرَةٌ لَا فَارِضٌ وَلَا بِكْرٌ﴾ أي: لا كبيرة ولا صغيرة، وارتفع الفارض والبكر بإضمار هي، أي: لا هي فارض ولا (٥) بكر، قال مجاهد وأبو عبيدة والأخفش: الفارض: الكبيرة المسنة التي لا تلد (٦). يقال منه: فرضت تفرض فروضًا (٧) قال الشاعر:\n_________\n(١) في (ج): ويَصِف، وفي (ش): وتوصف.\n(٢) أخرجه عن ابن عباس ووهب وغيرهما: الطبري في \"جامع البيان\" ١/ ٣٥٥.\nوذكره السمرقندي في \"بحر العلوم\" ١/ ١٢٩، والبغوي في \"معالم التنزيل\" ١/ ١٠٦ - ١٠٧، وابن الجوزي في \"زاد المسير\" ١/ ٩٩ - ١٠٠، والخازن في \"لباب التأويل\" ١/ ٧٠.\n(٣) \"الكشاف\" للزمخشري ١/ ١٥٠، \"البحر المحيط\" لأبي حيان ١/ ٤١٥.\n(٤) في (ج): زيادة: إنَّ.\n(٥) في (ج): زيادة: هي. انظر: \"معاني القرآن\" للزجاج ١/ ١٥٠.\n(٦) قول مجاهد: أخرجه الطبري في \"جامع البيان\" ١/ ٣٤١. وانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٤٣.\n(٧) \"معاني القرآن\" للفراء ١/ ٤٥، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦٣١)، \"معالم التنزيل\" للبغوي ١/ ١٠٧.","vol":"3","page":379},{"text":"كميت بهيمُ اللونِ ليس بفارضٍ ... ولا بعوانٍ ذات لونٍ مخصفِ (١)\nوقال الراجز:\nيا رُبَّ ذي ضغنٍ وضبٍّ فارضِ\nله قروءٌ كقروءِ الحائضِ (٢)\nأي: حقدٍ قديم. والبكر: الفتية الصغيرة التي لم تلد قط، وقال السدي: البكر التي لم تلد قط (٣) إلَّا ولدًا (٤)\n_________\n(١) البيت لأمية بن أبي الصلت في \"ديوانه\" (ص ٥٩)، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٨٢، وابن منظور في \"لسان العرب\" ١٠/ ٢٣١ (فرض).\nوالشطر الثاني فيها:\nولا بخصف ذات لونِ مُرَقَّم\nوقوله (فارض): أي مسنَّة. وهو الشاهد.\n(٢) ورد البيت في \"جامع البيان\" للطبري ١/ ٣٤١، \"النكت والعيون\" للماوردي ١/ ١٣٩، \"المحرر الوجيز\" لابن عطية ١/ ١٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٨٢، \"البحر المحيط\" لأبي حيان ١/ ٤١٢، \"الدر المصون\" للسمين الحلبي ١/ ٤٢١.\nولم ينسبه أحد منهم، عدا نسبه ابن عطية للعجاج عبد الله بن رؤبة الراجز.\nوالضب: الغضب والحقد، والقروء: جمع قُرْء: وهو وقت الحيض، يريد أن حقده يخبو ثم يستعر مثل أوقات الحيض.\nانظر: \"الحيوان\" للجاحظ ٦/ ٦٦.\nورواية البيت عندهم جميعًا:\nيا رُبُّ ذي ضَغَنٍ عليَّ فارضِ\n(٣) ساقطة من (ج).\n(٤) ساقطة من (ت).","vol":"3","page":380},{"text":"واحدًا (١). وحذف الهاء منها للاختصاص.\n﴿عَوَان بَيْن ذَلِكَ﴾ نَصَفٌ بين السِّنَّين، وقال الأخفش: العوان التي نتجت مرارًا وجمعه عُون (٢). ويُقال منه عوّنت تعوينًا. ﴿فَافْعَلُواْ مَا تُؤمَرُونَ﴾ من ذبح البقرة، ولا تكرِّروا السؤال.\n* * *\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٣٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢١٧ (٧٠٣).\n(٢) ذكره عن الأخفش: الواحدي في \"الوسيط\" (١٠٣٥)، والبغوي في \"معالم التنزيل\" ١/ ١٠٧ ولم أقف عليه في \"معاني القرآن\" للأخفش.","vol":"3","page":381},{"text":"<span data-type=\"title\" id=toc-441>٦٩ </span>- ﴿قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا لَوْنُهَا﴾\nمحل ﴿مَا﴾ رفع بالابتداء (١)، و﴿لَوْنُهَا﴾ خبره (٢)، وقرأ الضحاك: (لونَها) نصبًا (٣) كأنه أعمل فيه التبيين وجعل ﴿مَا﴾ صلة ﴿قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَوْنُهَا﴾ قال ابن عباس: شديدة الصفرة (٤). قال عدي بن زيد:\nوإنِّي لأَسْقِي الشَّربَ صَفراءَ فاقِعًا ... كأنَّ ذكيَّ المِسْكِ فِيها يُفتَّقُ (٥)\nوقال قتادة وأبو العالية والربيع: صاف (٦) وقال سعيد بن جبير:\n_________\n(١) في (ت): على الابتداء.\n(٢) \"إعراب القرآن\" للنحاس ١/ ٢٣٥، \"البيان\" لابن الأنباري ١/ ٩٢.\n(٣) \"البسيط\" للواحدي (١٠٥٥)، \"معاني القرآن\" للفراء ١/ ٤٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ١/ ٣٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٢١ (٧١٩) من طريق عطية العوفي عن ابن عباس.\nوذكره الواحدي في \"الوسيط\" ١/ ١٥٥، والبغوي في \"معالم التنزيل\" ١/ ١٠٧، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٥٠، والسيوطي في \"الدر المنثور\" ١/ ١٥١.\n(٥) \"الوسيط\" للواحدي ١/ ١٥٥، \"البحر المحيط\" لأبي حيان ١/ ٤١٧. والشاهد قوله: (فاقعًا): أي شديد الصُّفرة.\n(٦) قول قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٤٩، ومن طريقه الطبري في \"جامع البيان\" ١/ ٣٤٦، وقول أبي العالية والربيع: أخرجه الطبري في \"جامع البيان\" ١/ ٣٤٦. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٢١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٥٠.","vol":"3","page":382},{"text":"صفراء القرن والظلف (١). وقال الحسن: سوداء (٢). والعرب تسمى الأسود أصفر، قال الأعشى:\nتلك خيلي منه (٣) وتلك ركابي\nهن صفْرٌ أولادُها كالزبيبِ (٤)\nقال القتيبي: غلط من قال: الصفراء هاهنا السوداء؛ لأن هذا غلط\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٣٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٢٠ (٧١٣).\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٤٩.\n(٢) أخرجه سعيد بن منصور في \"سننه\" ٢/ ٥٦٤ (١٩٢)، وأخرجه الطبري في \"جامع البيان\" ١/ ٣٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٢٠ - ٢٢١ (٧١٤، ٧٢٠).\nوذكره البغوي في \"معالم التنزيل\" ١/ ١٠٧، والسيوطي في \"الدر المنثور\" ١/ ١٥١، ونسبه إلى سعيد بن منصور، وعبد بن حميد، وابن جرير.\nوانظر أيضًا: \"جامع البيان\" للطبري ١/ ٣٤٥، في \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٤٩.\n(٣) في (س) والنسخ الأخرى: فيها، والتصويب من\"ديوان الأعشى مع الشرح\"، والمصادر التي أوردت البيت كما سيأتي.\nوالهاء في (منه) تعود على الممدوح بهذِه القصيدة، وهو قيس بن يكرب.\nانظر: حاشية أحمد شاكر على \"جامع البيان\" للطبري ٢/ ٢٠٠.\n(٤) \"ديوان الأعشى مع الشرح\" (ص ٧٣). وورد البيت في \"جامع البيان\" للطبري ٢/ ٣٤٥، والماوردي في \"النكت والعيون\" ١/ ١٣٩، وابن عطية في \"المحرر الوجيز\" ١/ ١٦٣، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٨٣.\nقال ابن جرير: يعني بقوله: (هُنَّ صُفر): هن سود، وذلك إنْ وُصفت الإبل به، فليس مما توصف به البقر ....","vol":"3","page":383},{"text":"في نعوت البقر (١)، فإنما هو في نعوت الإبل، وذلك أن السود من الإبل يشوب (٢) سوادها صفرة، ولأنه (٣) لو أراد السواد لما أكده بالفقوع، لأن الفاقع المبالغ (٤) في الصفرة، كما يقال: أبيض يَقق وأسود حالك، وأحمر قانٍ، وأخضر ناضر (٥).\n﴿تَسُرُّ النَّاظِرِينَ﴾ أي: الناظرين إليها، وتعجبهم من حُسْنها وصفاء لونها؛ لأن العين تسر وتولَع بالنظر إلى الشيء الحسن. قال على بن أبي طالب - ﵁ -: من لبس نعلًا صفراء قلَّ همّه؛ لأن الله تعالى يقول: ﴿صَفْرَاءُ فَاقِعٌ لَوْنُهَا تَسُرُّ النَّاظِرِينَ﴾ (٦).\n_________\n(١) في (ت): البقرة.\n(٢) في (س): يُشرَّب، والتصويب من النسخ الأخرى، وكتاب ابن قتيبة.\n(٣) في النسخ الأخرى: والآخر أنَّه. . . .\n(٤) في (ش)، (ف): للبائع.\n(٥) في (ت): ناصع.\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٢).\n(٦) ذكره الزمخشري في \"الكشاف\" ١/ ١٥٢، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٤٥١ وقال: حكاه عنه الثعلبي، والمشهور أنه من قول ابن عباس. ولذا قال الزيلعي في \"تخريج أحاديث الكشاف\" ١/ ٦٥: غريب عن علي، ولم أجده إلا عن ابن عباس.\nوأخرجه عن ابن عباس: ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢١٩ (٧١٠) عن أبيه، عن سهل بن عثمان، عن ابن العذراء، عن ابن جريج، عن عطاء، عن ابن عباس بنحوه.\nقال ابن أبي حاتم في \"الجرح والتعديل\" ٩/ ٣٢٥: سمعتُ أبي يقول: ابن العذراء الذي روى: من لبس نعلًا صفراء، ليس بشيء هو حديث النّوكى، وهو =","vol":"3","page":384},{"text":"<span data-type=\"title\" id=toc-442>٧٠ </span>- ﴿قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ﴾\nأسائمة أم عاملة ﴿إِنَّ الْبَقَرَ تَشَابَهَ عَليْنَا﴾ هذِه قراءة العامة، وقرأ محمد ذو الشامة الأموي (١): (إن الباقر) (٢) وهو جمع، البقر كالجامل لجماعة الجمل، قال الشاعر:\nما لي رأيتك بعد عهدك موحِشًا ... خَلقًا كحوض الباقِر المَتهدِّم (٣)\n_________\nحديث كذب موضوع.\nوقال ابن أبي حاتم في \"العلل\" ٢/ ٣١٩: سألت أبي عن حديث رواه سهل بن عثمان العسكري، عن ابن العذراء به، فقال أبي: هذا حديث كذب موضوع.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ٥٩٤، \"المقاصد الحسنة\" للسخاوي (ص ٤٢٣)، \"كشف الخفاء\" للعجلوني (ص ٣٦٣)، \"الكشف الإلهي عن شديد الضعف والواهي\" للسندروسي ٢/ ٦٧٧، \"الفوائد المجموعة\" للشوكاني (ص ١٩٣).\n(١) محمد ذو الشامة الأموي المعيطي الشامي، وردت عنه الرواية في حروف القرآن. قال ابن الجزري: روى هارون بن موسى الأعور عن أبي نوح أنَّه كان يقرأ (إنَّ الباقر يشَّابه علينا) بألف بين الباء والقاف وتشديد الشين ورفع الهاء. \"غاية النهاية\" لابن الجزري ٢/ ٢٩٠.\n(٢) \"جامع البيان\" للطبري ٢/ ٢٠٩، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٧)، \"الكشاف\" للزمخشري ١/ ١٥٣، \"البحر المحيط\" لأبي حيان ١/ ٤١٩، \"غاية النهاية\" لابن الجزري ٢/ ٢٩٠.\nونسبها أبو حيان في \"البحر المحيط\" إلى عكرمة ويحيى بن يعمر، ونسبها السيوطي في \"الدر المنثور\" ١/ ١٥١ إلى عبد بن حميد عن يحيى بن يعمر.\n(٣) البيت للحارث بن خالد المخزومي، كما في \"جمهرة اللغة\" لابن دُريد ١/ ٢٧٠، =","vol":"3","page":385},{"text":"قال قطرب: يقال لجمع البقرة: بقر وباقِرٌ وبيقور وباقور (١) (٢). فإن قيل: لم قال: تشابَه، والبقر جمعٌ، ولم يقل: تشابهت؟ قيل: فيه ثلاثة أقاويل (٣): أحدها: أنَّه ذكَّر لتذكير لفظ البقر كقوله تعالى: ﴿كأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ﴾ (٤)، وقال المبرِّد: سُئل سيبويه عن هذِه الآية فقال: كل جمع حروفه أقل من حروف واحِده، فإن العرب تُذَكِّره. واحتج بقول الأعشى:\nودِّع هُريرة إن الركبَ مُرتحِلُ (٥)\nولم يقل: مرتحلون. وقال الزجاج: معناه: إن جنس البقر تشابه علينا (٦).\n_________\n= وورد البيت كذلك في \"البسيط\" للواحدي (١٠٢٦)، \"البحر المحيط\" لأبي حيان ١/ ٤١٩ مع اختلاف يسير.\nو(الخَلق) محركة: البالي، للمذكر والمؤنث، والجمع: خُلقان.\n\"القاموس المحيط\" للفيروزآبادي (ص ١١٣٧) (خلق).\n(١) في (ج): وباقر بقير، وفي (ت): وبيقور وأبقور.\n(٢) \"تهذيب اللغة\" للأزهري ٩/ ١٣٧، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ١٣٨) (بَقر)، \"البسيط\" للواحدي (١٠٢٦)، \"لسان العرب\" لابن منظور ١/ ٤٥٨ (بقر).\n(٣) في (ت): أقوال.\n(٤) القمر: ٢٠.\n(٥) \"ديوان الأعشى مع الشرح\" (ص ٢٧٨). وذكره كذلك المبرِّد في \"الكامل\" ٢/ ٨٢٣. وعجز البيت:\nوهل تُطيق وداعًا أيها الرجلُ\n(٦) \"معاني القرآن\" للزجاج ١/ ١٥٥. وانظر: \"جامع البيان\" للطبري ١/ ٣٥٠، \"البسيط\" للواحدي ١٠٥٤، \"معالم التنزيل\" للبغوي ١/ ١٠٨.","vol":"3","page":386},{"text":"وفي ﴿تَشَابَهَ﴾ سبع قراءات: ﴿تَشَابَهَ﴾ (١) بفتح الهاء والتاء وتخفيف الشين، وهي قراءة العامة، وهو فعل ماضٍ مذكر موحد. وقرأ الحسن: (تشابَهُ) بتاء مفتوحة وهاء مضمومة، وتخفيف الشين، أراد: يتشابه. وقرأ الأعرج: (تشَّابَهُ) بفتح التاء وتشديد الشين وضم الهاء، على معنى يتشابه. وقرأ مجاهد: (تشَّبَّهُ) كقراءة الأعرج إلَّا أنَّه بغير ألف، كقوله (٢): تجَّمَّل وتجامل. وفي مصحف أبي: (تشابهت) على وزن تفاعلت، أنثه لتأنيث البقرة (٣). وقرأ ابن أبي إسحاق: (تشَّابهت) بتشديد الشين، وقال أبو حاتم: وهذا غلط؛ لأن التاء لا تدغم في هذا الباب إلَّا في المضارعة.\nوقرأ الأعمش: (متشابهٌ علينا) جعله أسمًا (٤).\nومعنى الآية: التبس واشتبه أمره علينا فلا نهتدي إليه.\n﴿وَإِنَّا إِنْ شَاءَ اللَّهُ لَمُهْتَدُونَ﴾ إلى وصفها، قال رسول الله - ﷺ -: \"وايم الله لو لم يستثنوا لما بُينت لهم إلى (٥) آخر الأبد\" (٦).\n_________\n(١) من (ج)، (ت). وهذِه هي القراءة الوحيدة المتواترة من هذِه القراءات.\n(٢) في (ج): كقولك.\n(٣) في (ج): البقر.\n(٤) \"جامع البيان\" للطبري ١/ ٣٥٠، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٧)، \"المحرر الوجيز\" لابن عطية ١/ ١٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٨٤ \"البحر المحيط\" لأبي حيان ٩/ ٤١١، \"الدر المنثور\" للسيوطي ١/ ١٥١، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٣٩٨.\n(٥) من (ش)، (ف).\n(٦) أخرجه الطبري في \"جامع البيان\" ١/ ٣٤٨ من طريق ابن جريج مرفوعًا. =","vol":"3","page":387},{"text":"<span data-type=\"title\" id=toc-443>٧١ </span>- ﴿قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرُةٌ لَا ذَلُوْلٌ﴾\n(أي: ليست) (١) مذللة بالعمل، يُقال: رجل ذليلٌ (٢) بّيِّن الذُّل، ودابّةٌ ذلول، بيِّنَةُ الذّل، ﴿تُثِيُر الأَرْضَ﴾ تقلبها للزراعة ﴿وَلَا تَسْقِى الْحَرْثَ مُسَلَّمَةٌ﴾ بريئة من العيوب، وقال الحسن: مسلمة القوائم ليس فيها أثر العمل (٣)،\n_________\n= وهو مرسل لا تقوم به حجة كما قال أحمد شاكر في تحقيقه لـ \"جامع البيان\" للطبري ٢/ ٢٠٥.\nوأخرجه ابن جرير أيضًا في \"جامع البيان\" ١/ ٣٤٨ مرسلًا عن قتادة.\nوورد بمعناه عن عكرمة مرسلًا، أخرجه سعيد بن منصور في \"سننه\" ٢/ ٥٦٥ (١٩٣)، وهو ضعيف لإرساله أيضًا.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ١٥٠ إلى سعيد بن منصور، والفريابي، وابن المنذر.\nوبمعناه أيضًا ما أخرجه ابن مردويه -كما في \"تفسير القرآن العظيم\" لابن كثير- ١/ ٤٥١، والبزار كما في \"كشف الأستار\" ٣/ ٤٠ (٢١٨٨)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٢٣ (٧٢٧) عن أبي هريرة مرفوعًا.\nقال البزار: لا نعلمه يروى عن أبي هريرة إلَّا بهذا الإسناد. وقال ابن كثير: وهذا حديث غريب من هذا الوجه، وأحسن أحواله أن يكون من كلام أبي هريرة.\nوذكره الهيثمي في \"مجمع الزوائد\" ٦/ ٣١٤ وقال: رواه البزار، وفيه عباد بن منصور وهو ضعيف، وبقية رجاله ثقات.\n(١) ساقطة من النسخ الأخرى.\n(٢) في (ش): ذلول.\n(٣) ذكره عن الحسن: الواحدي في \"الوسيط\" ١/ ١٥٦، وفي \"البسيط\" (١٠٦٠)، وابن الجوزي في \"زاد المسير\" ١/ ٩٩، والقرطبي في \"الجامع لأحكام القرآن\" =","vol":"3","page":388},{"text":"﴿لَا شِيَةَ فِيهَا﴾ قال عطاء: لا عيب فيها (١) وقال قتادة: لا بياض فيها أصلًا (٢)، وقال مجاهد: لا بياض فيها ولا سواد (٣) وقال محمد بن كعب: لا لون فيها يخالف معظم لونها (٤)، فلما قال هذا ﴿قَالُوا الْآنَ جِئْتَ بِالْحَقِّ﴾ بالوصف البيّن التام، فطلبوها فلم يجدوها (٥) بكمال وصفها إلَّا عند الفتى (٦) البارّ بوالدته (٧)، فاشتروها منه بملءِ مسكها ذهَبًا، وقال السدي: اشتروها بوزنها عشر مرات ذهبًا (٨)\n_________\n= ١/ ٣٨٦، وأبو حيان في \"البحر المحيط\" ١/ ٤٢٢، وهو في \"تفسير الحسن البصري\" ٢/ ٤٢٢.\nوانظرْ \"جامع البيان\" للطبري ٢/ ٣٥٢ - ٣٥٣.\n(١) ذكره الحيري في \"الكفاية\" ١/ ٤٩، والبغوي في \"معالم التنزيل\" ١/ ١٠٨، وأبو حيان في \"البحر المحيط\" ١/ ٤٢٢.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٤٩، ومن طريقه أخرجه الطبري في \"جامع البيان\" ١/ ٣٥٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ١/ ٣٥٣ من طريق ابن نجيح عن مجاهد.\nوذكره البغوي في \"معالم التنزيل\" ١/ ١٠٨، والسيوطي في \"الدر المنثور\" ١/ ١٥٢ وعزاه لعبد بن حميد، وابن جرير.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٨٦، \"البحر المحيط\" لأبي حيان ١/ ٤٢٢، \"لباب التأويل\" للخازن ١/ ٧٢، \"روح المعاني\" للألوسي ١/ ٢٩١.\n(٥) في النسخ الأخرى: يجدوا.\n(٦) ساقطة من (ت).\n(٧) ساقطة من (ج)، وفي (ف): بوالديه.\n(٨) سبق أثر السدي وتخريجه قريبًا عند الآية (٦٨). وفي (ت): بملء مسكها بدل (بوزنها).","vol":"3","page":389},{"text":"(فرزقه الله تعالى ذلك ببره بأبويه) (١).\n﴿فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ﴾ من غلاء ثمنها، وقال محمد بن كعب: (وما كادُوا) (٢) يجدونها باجتماع أوصافها (٣).\n\n<span data-type=\"title\" id=toc-444>٧٢ </span>- قوله -﷿- ﴿وَإِذْ قَتَلْتُمْ نَفْسًا﴾\nيعني: عامِيل، وهذِه الآية أوّل القصة ﴿فَادَّارَأْتُمْ﴾ فاختلفتم فيها، قاله ابن عباس ومجاهد (٤)، ومنه قول القائل في رسول الله - ﷺ -: كان شريكي وكان خير شريك لا يُداري ولا يُماري (٥).\n_________\n(١) ما بين القوسين ساقط من بقية النسخ.\n(٢) في (ت): ثم كادوا، وفي (ج): ثم كانوا.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٠٨.\nوانظر: \"النكت والعيون\" للماوردي ١/ ١٤١، \"لباب التأويل\" للخازن ١/ ٧٢، \"فتح البيان\" لصديق حسن خان ١/ ١٩٧.\n(٤) ذكره عنهما: البغوي في \"معالم التنزيل\" ١/ ١٠٨، وابن الجوزي في \"زاد المسير\" ١/ ١٠١.\nوذكره عن ابن عباس: الواحدي في \"الوسيط\" ١/ ١٥٧، وفي \"البسيط\" (١٠٧٩)، الخازن في \"لباب التأويل\" (٧٢١١).\nوأخرجه عن مجاهد: الطبري في \"جامع البيان\" ١/ ٣٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٢٨ (٧٥١) من طريق ابن أبي نجيح عن مجاهد.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٨٧، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٥٣، والسيوطي في \"الدر المنثور\" ١/ ١٥٢ ونسبه إلى عبد بن حميد وابن جرير.\n(٥) أخرجه أحمد في \"المسند\" ٣/ ٤٢٥ (١٥٥٠٢)، وأبو داود كتاب الأدب، باب في كراهية المراء (٤٨٣٦)، وابن ماجة كتاب التجارات، باب الشركة والمضاربة =","vol":"3","page":390},{"text":"وقال الضحاك: اختصمتم (١). وقال عبد العزيز بن يحيى: شككتم (٢). وقال الربيع بن أنس: تدافعتم (٣).\nوأصل الدرء: الدفع، يعني: ألقى ذاك على هذا وهذا على ذاك فدافع (٤) كل واحد على نفسه كقوله -﷿- ﴿وَيَدْرَءُونَ بِالحَسَنَةِ السَّيِّئَةَ﴾ (٥) قوله: ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ﴾ (٦). وأصل قوله ﴿فَادَّارَأْتُمْ﴾ تدارأتم،\n_________\n= (٢٢٨٧)، والطبري في \"جامع البيان\" ١/ ٣٥٦ بنحوه.\nقال المنذري في \"مختصر سنن أبي داود\" ٧/ ١٨٨: وهذا الحديث قد اختلف في إسناده اختلافًا كبيرًا. وذكر أبو عمر يوسف بن عبد البر النمري: أنَّ هذا الحديث مضطرب جدًّا، منهم من يجعله للسائب بن أبي السائب، ومنهم من يجعله لأبيه، ومنهم من يجعله لقيس بن السائب، ومنهم من يجعله لعبد الله -يعني: عبد الله بن السائب- وهذا اضطراب لا تقوم به حجة.\nوانظر: حاشية أحمد شاكر على \"جامع البيان\" للطبري ٢/ ٢٢٣، \"صحيح سنن ابن ماجة\" للألباني ٢/ ٢٩.\nقال الخطابي في \"معالم السنن\" ٤/ ١٠٨، في شرح الحديث: قوله: لا يداري. يعني: لا يخالف ولا يمانع، وأصل الدرء الدفع، يصفه - ﷺ - بحسن الخلق، والسهولة في المعاملة. وقوله: لا يماري يريد المراء والخصومة.\n(١) ذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٥١ عن الضحاك وعطاء الخراساني. وانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٢٩ (٧٥٢)، \"الكشاف\" للزمخشري ١/ ١٥٤.\n(٢) \"البسيط\" للواحدي ٢/ ١٠٧٩، \"معالم التنزيل\" للبغوي ١/ ١٠٨.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ١/ ٤٢٤.\n(٤) من (ج)، (ت).\n(٥) الرعد: ٢٢.\n(٦) النور: ٨.","vol":"3","page":391},{"text":"فأدغم (١) التاء في الدال وأدخلت الألف ليسلم سكون (الألف (الأولى) (٢) مثل قوله: ﴿أثَّاقَلْتُمْ﴾ (٣) و﴿اْطَيَّرْنَا﴾ (٤).\n﴿وَاللَّهُ مُخْرِجٌ﴾ وأي؛ مظهر ﴿مَا كُنْتُمْ تَكْتُمُونَ﴾ أي: تخفون.\n\n<span data-type=\"title\" id=toc-445>٧٣ </span>- ﴿فَقُلْنَا اضْرِبُوهُ﴾\nيعني: القتيل ﴿بِبَعْضِهَا﴾: ببعض البقرة.\nواختلفوا في هذا البعض ما هو؟\nفقال ابن عباس: ضربوه (٥) بالعظم الَّذي يلي الغضروف (٦)، وهو المقتل (٧).\n_________\n(١) في (ج): فأُدغمت.\n(٢) في (ج): الحرف الأول.\n(٣) التوبة: ٣٨.\n(٤) النمل: ٤٧.\nوانظر: \"معاني القرآن\" للأخفش ١/ ١١٤، \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٣)، \"جامع البيان\" للطبري ١/ ٣٥٦ - ٣٥٧، \"البسيط\" للواحدي ٢/ ١٠٧٩ - ١٠٨٠.\n(٥) ساقطة من (ش)، (ف).\n(٦) تصحفت في (س) إلى: العرضوف. والمثبت من النسخ الأخرى ومصادر التخريج.\n(٧) في (س)، (ت): المُقبل، والتصويب من النسخ الأخرى، ومصادر التخريج.\nوالأثر أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٣٠ (٧٥٦) عن عكرمة، عن ابن عباس.\nوذكره الواحدي في \"الوسيط\" ١/ ١٥٧، وفي \"البسيط\" (١٠٨٤)، والبغوي في \"معالم التنزيل\" ١/ ١٠٩، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٥٤، =","vol":"3","page":392},{"text":"وقال الضحاك: بلسانها (١)، وقال الحسين بن الفضل: وهذا أولى الأقاويل (٢)، لأن المراد كان من إحياء القتيل كلامهُ واللسان آلته (٣).\nوقال سعيد بن جبير: بعجب ذنبها (٤). وقال يمان بن رئاب: وهو أولى التأويلات بالصواب؛ لأن العُصعص أساس البدن الَّذي رُكب عليه الخلق، وأنه أول ما يخلق وآخر ما يبلى (٥).\nوقال مجاهد: بذنبها (٦). وقال عكرمة والكلبي: بفخذها الأيمن (٧). وقال السدي: بالبضعة التي بين كتفيها (٨). وقيل: بأذنها.\n_________\n= والسيوطي في \"الدر المنثور\" ١/ ١٥٣، ونسبه إلى وكيع، والفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم.\n(١) ذكره الواحدي في \"الوسيط\" ١/ ١٥٧، وفي \"البسيط\" ٢/ ١٠٨٤، والبغوي في \"معالم التنزيل\" ١/ ١٠٩، وابن الجوزي في \"زاد المسير\" ١/ ١٠٢.\n(٢) في (ت): التأويلات.\n(٣) \"البسيط\" للواحدي ٢/ ١٠٨٤، \"معالم التنزيل\" للبغوي ١/ ١٠٩.\n(٤) ذكره الواحدي في \"الوسيط\" ١/ ١٥٧، وفي \"البسيط\" ٢/ ١٠٨٤، والبغوي في \"معالم التنزيل\" ١/ ١٠٩، وابن الجوزي في \"زاد المسير\" ١/ ١٠٢.\n(٥) ذكره الواحدي في \"البسيط\" ٢/ ١٠٨٤، والبغوي في \"معالم التنزيل\" ١/ ١٠٩.\n(٦) \"معالم التنزيل\" للبغوي ١/ ١٠٩.\n(٧) أخرجه الطبري في \"جامع البيان\" ١/ ٣٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٣٠ (٧٥٧).\nوذكره البغوي في \"معالم التنزيل\" ١/ ١٠٩، والماوردي في \"النكت والعيون\" ١/ ١٤٣، وابن الجوزي في \"زاد المسير\" ١/ ١٠١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٥٤، والسيوطي في \"الدر المنثور\" ١/ ١٥٣.\n(٨) أخرجه ابن جرير في \"جامع البيان\" ١/ ٣٦٠. وذكره الماوردي في \"النكت =","vol":"3","page":393},{"text":"ففعلوا ذلك فقام القتيل حيًّا (١) بإذن الله -﷿- وأوداجه تشخب دَمًا، وقال: قتلني فلان، ثم مات وسقط مكانه ميتًا (٢).\nوفي الآية إضمار (٣)، تقديرها: فقلنا اضربوه ببعضها فضُرب فحيي، كقوله تعالى: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ (٤) يعني: فأفطر، فعدة، وقوله: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ﴾ (٥) أي: فحلق، ففدية، ﴿كَذَلِكَ يُحْيِ اللَّهُ الْمَوْتَى﴾ كما أحيا عاميل بعد موته كذلك يحيي الله الموتى ﴿وَيُرِيكُمْ آيَاتِهِ﴾ أي: دلائله (٦)، ﴿لَعَلَّكُمْ تَعْقِلُونَ﴾ قال الواقدي: كل شيء في القرآن (لعلكم) فهو بمعنى لكي (٧) غير التي في الشعراء: ﴿وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ (١٢٩)﴾ (٨) فإنه (٩) بمعنى (١٠) كأنكم\n_________\n= والعيون\" ١/ ١٤٣، وابن الجوزي في \"زاد المسير\" ١/ ١٠١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٥٤، والسيوطي في \"الدر المنثور\" ١/ ١٥٤.\n(١) من (ج).\n(٢) \"جامع البيان\" للطبري ١/ ٣٦٠، ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٢٩ - ٢٣٠، \"معالم التنزيل\" للبغوي ١/ ١٠٩.\n(٣) في النسخ الأخرى: اختصار.\n(٤) البقرة: ١٨٤.\n(٥) البقرة: ١٩٦.\n(٦) في (ج)، (ت): دلالاته.\n(٧) في (ت): كي.\n(٨) الشعراء: ١٢٩.\n(٩) في (ت): فهو.\n(١٠) في (ج) (ش)، (ف): يعني.","vol":"3","page":394},{"text":"تخلدون فلا تموتون (١).\n\n<span data-type=\"title\" id=toc-446>٧٤ </span>- قوله - ﷿ -: ﴿ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَلِكَ﴾\nقال الكلبي: قالوا بعد ذلك: لم نقتله نحن، وأنكروا فلم يكونوا قط أعمى قلبًا ولا أشد تكذيبًا منهم لنبيهم (٢) عند ذلك (٣). فقال الله - ﷿ -: ﴿ثُمَّ قَسَتْ قُلُوبُكُمْ﴾ قال الكلبي وأبو روق: يبست واشتدت (٤)، قال الشاعر (٥):\nولا أرى أثرًا للذِّكرِ في جَسَدي ... والحبلُ في الجبلِ القاسِي لَه أئَرُ (٦)\nوقال أبو عبيدة: جفّت (٧). وقال الواقدي (٨): جفّت من الشدة فلم تلِن.\n_________\n(١) \"الدر المنثور\" للسيوطي ١/ ٨٥.\n(٢) في (ج): لبنيهم منهم.\n(٣) ذكره الواحدي في \"البسيط\" ٢/ ١٠٨٧، والبغوي في \"معالم التنزيل\" ١/ ١١٠.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٩٣.\n(٤) انظر: \"جامع البيان\" للطبري ١/ ٣٦١، \"معالم التنزيل\" للبغوي ١/ ١١٠.\n(٥) في (ج): قال سابق البربري، وفي (ش): هو سابق البربري.\n(٦) لم أقف عليه.\n(٧) \"مجاز القرآن\" لأبي عبيدة ١/ ٤٥.\n(٨) الواقدي يريد به المصنف: الحسين بن واقد المروزي. وقد روى المصنف تفسيره في مقدمته برقم (٤٢). و\"تفسيره\" مفقود. وقوله هذا يظهر أنَّه في \"تفسيره\".","vol":"3","page":395},{"text":"وقال المؤرج: غلظت (١). وقيل: اسودت (٢). وقال الزجاج: تأويل القسوة. ذهاب اللين والرحمة والخشوع والخضوع (٣).\n﴿مِنْ بَعْدِ ذَلِكَ﴾ أي: من بعد ظهور الدلالات (٤) ﴿فَهِىَ﴾ في غِلظها (٥) وشدّتها ﴿كَالحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً﴾ أي: بل أشدُّ قسوة، كقول (٦) الشاعر:\nبَدَتْ مِثلَ قَرْنٍ الشَّمسِ في رَوْنَقِ الضُّحَى ... وصُورتُها أمْ (٧) أنت في العينِ أمْلَحُ (٨)\nأي: بل، و(أو) رواية أيضًا.\nوقيل: هو بمعنى الواو، والألف صلة. أي: وأشد قسوة، كقوله تعالى: ﴿ءَاثِمًا أَوْ كَفُورًا﴾ (٩). وقرأ أبو حيوة: (أَوْ أَشَدُّ قَسْاوَةً) (١٠).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ١١٠، الخازن في \"لباب التأويل\" ١/ ٧٤.\n(٢) السابق.\n(٣) \"معاني القرآن\" ١/ ١٥٥.\n(٤) في (ش): الآيات.\n(٥) في (ج): غلظتها.\n(٦) في (ف): قال.\n(٧) في (ش)، (ف): أو. وهي رواية كما ذكر المصنِّف.\n(٨) البيت لذي الرمة في \"ديوانه\" (ص ٤٩).\nوانظر: \"المحتسب\" لابن جني ١/ ٩٩، \"البحر المحيط\" لأبي حيان ١/ ٤٩٢، \"الدر المصون\" السمين الحلبي ١/ ١٦٧.\n(٩) الإنسان: ٢٤.\n(١٠) \"المحرر الوجيز\" لابن عطية ١/ ١٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٩٤، \"البحر المحيط\" لأبي حيان ١/ ٤٢٩.","vol":"3","page":396},{"text":"وقال الكسائي: القسوة والقساوة واحد (١)، كالشقوة والشقاوة.\nثم عذر الحجارة وفضلها على القلب القاسي فقال: ﴿وَإنَّ مِنَ الحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَارُ﴾ وقرأ مالك بن دينار (ينفجر) بالنون (٢)، كقوله ﴿فَانْفَجَرَتْ﴾ (٣) وفي مصحف أبي (منها الأنهار) (٤) ردَّ الكناية إلى الحجارة.\n﴿وَإِنَّ مِنْهَا لَمَا يشًّقَّقُ﴾ أي: يتشقق، وهكذا قرأها الأعمش (٥). ﴿فَيَخْرُجُ مِنْهُ الْمَاءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ﴾ ينزل من أعلى الجبل إلى أسفله من خشية الله تعالى، وقلوبكم يا معشر اليهود لا تلين ولا تخشع ولا تأتي بخير ﴿وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ﴾ وعيد وتهديد، أي: ليس (٦) بتارك عقوبة ما تعملون بل يجازيكم به.\n\n<span data-type=\"title\" id=toc-447>٧٥ </span>- قوله - ﷿ - ﴿أَفَتَطْمَعُونَ﴾\nيعني (٧): أفترجون، يعني: محمدًا - ﷺ - وأصحابه ﴿أَنْ يُؤمِنُواْ لَكُمْ﴾ أي: أن يصدِّقكم اليهود. ﴿وَقَدْ كَانَ فَرِيقٌ مِنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ﴾ يعني: التوراة. ﴿ثُمَّ يُحَرِّفُونَهُ﴾ يغيرونه ﴿مِنْ بَعْدِ مَا عَقَلُوُه﴾ علموه\n_________\n(١) في (ج): واحدة.\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٧)، \"الكشاف\" للزمخشري ١/ ١٥٧.\n(٣) البقرة: ٦٥.\n(٤) \"المحرر الوجيز\" لابن عطية ١/ ١٦٧.\n(٥) \"الكشاف\" للزمخشري ١/ ١٥٧، \"البحر المحيط\" لأبي حيان ١/ ٤٣١.\n(٦) من (ش).\n(٧) ساقطة من (ج)، (ت).","vol":"3","page":397},{"text":"وفهموه، كما غيَّروا آية الرجم وصفة محمد - ﷺ - ﴿وَهُمْ يَعْلَمُونَ﴾ أنَّهم كاذبون، هذا قول مجاهد وقتادة وعكرمة ووهب والسدي (١).\nوقال ابن عباس ومقاتل: نزلت (٢) هذِه الآية في السبعين المختارين، وذلك أنهم لما (٣) ذهبوا مع موسى - ﵇ - إلى الميقات وسمعوا كلام الله -﷿- وهو يأمره وينهاه رجعوا إلى قومهم، فأمَّا الصادقون فأدَّوا كما سمعوا، وقالت طائفة منهم: سمعنا الله في آخر كلامه يقول: إن استطعتم أن تفعلوا هذِه الأشياء فافعلوا، وإن شئتم فلا تفعلوا ولا بأس (٤).\n_________\n(١) \"جامع البيان\" للطبري ١/ ٣٦٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٣٦ (٧٧٨ - ٧٧٩، ٧٨١ - ٧٨٢)، \"النكت والعيون\" للماوردي ١/ ١٤٨، \"الوسيط\" للواحدي ١/ ١٦٠، \"معالم التنزيل\" للبغوي ١/ ١١٣، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٦١، \"الدر المنثور\" للسيوطي ١/ ١٥٧، \"تفسير مجاهد\" (ص ٨٠). وهذا القول هو قول أكثر المفسِّرين.\n(٢) من (ج)، (ت).\n(٣) ساقطة من (ت).\n(٤) ذكره -عنهما- الواحدي في \"أسباب النزول\" (ص ٣١)، وفي \"الوسيط\" ١/ ١٦٠، والبغوي في \"معالم التنزيل\" ١/ ١١٣. وقول مقاتل في \"تفسيره\" ١/ ٤٧.\nوأخرجه الطبري في \"جامع البيان\" ١/ ٣٦٨ بسنده عن ابن إسحاق، عمَّن حدثه من أهل العلم. ورجَّح الطبري هذا القول، وهو أنَّ الذين تعنيهم الآية هم السبعون الذين كانوا مع موسى. وقال الله عنهم ﴿وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقَاتِنَا [الأعراف: ١٥٥].\nوضعَّف ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٢٦٢ - ٢٦٣ رواية ابن إسحاق التي في الطبري، وجعل المقصود بالذين حدثوا ابن إسحاق هم الكلبي، =","vol":"3","page":398},{"text":"<span data-type=\"title\" id=toc-448>٧٦ </span>- قوله - ﷿ -: ﴿وَإِذَا لَقُوا﴾\nقرأ ابن السميفع: (لاقوا) (١) يعني: منافقي اليهود (٢). ﴿الَّذِينَ آمَنُوا﴾ أبا بكر وأصحابه - ﵃ - من المؤمنين ﴿قَالُواْ آمَنَّا﴾ كإيمانكم، وشهدنا أنَّ محمدًا - ﷺ - صادقٌ نجدُه في كتابنا بنعته وصفته. ﴿وَإِذَا خَلَا﴾ أي: رجع ﴿بَعْضُهُمْ إِلَى بَعْضٍ﴾ كعب بن الأشرف، وكعب بن أسيد، ووهب بن يهوذا، وغيرهم من رؤساء اليهود (٣) لاموهم على ذلك ﴿قَالُواْ أَتُحَدِّثُونَهُمْ﴾ أي: أتخبرون أصحاب محمد - ﷺ - ﴿بِمَا فتَحَ اللَّهُ عَليَكُمْ﴾ قال الكلبي: بما قضى الله عليكم في كتابكم أنَّ محمدًا - ﷺ - حق، وقوله صدق (٤). ومنه قيل للقاضي: الفتَّاح (٥).\nوقال الكسائي: بما بيَّنه الله عليكم (٦).\n_________\n= أو بعض أهل الكتاب.\nوحكى ابن الجوزي في \"زاد المسير\" ١/ ١٠٣ عن الترمذي صاحب \"نوادر الأصول\" أنَّه أنكر هذا القول إنكارًا شديدًا، وقال: إنَّما خُصَّ موسى بالكلام وحده، وإلا فأي ميزة؟ ! وجعل هذا من الأحاديث التي رواها الكلبي وكان كذابًا.\n(١) \"البحر المحيط\" لأبي حيان ١/ ٤٣٩.\n(٢) ساقطة من (ت).\n(٣) \"معالم التنزيل\" للبغوي ١/ ١١٣، \"المحرر الوجيز\" لابن عطية ١/ ١٦٨.\n(٤) ذكره عنه الواحدي في \"الوسيط\" ١/ ١٦٦، وأبو حيان في \"البحر المحيط\" ١/ ٤٤٠، والبغوي في \"معالم التنزيل\" ١/ ١١٣، ولم ينسبه.\n(٥) \"جامع البيان\" للطبري ٢/ ٣٧٢، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣.\n(٦) ذكره الواحدي في \"الوسيط\" ١/ ١٦٦، والبغوي في \"معالم التنزيل\" ١/ ١١٣. وانظر: \"البحر المحيط\" لأبي حيان ١/ ٤٤٠.","vol":"3","page":399},{"text":"وقال الواقدي: بما أنزل الله عليكم (١) نظيره: ﴿لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالْأَرْضِ﴾ (٢) أي: أنزلنا.\nوقال أبو عبيدة والأخفش: بما منَّ الله عليكم به (٣) وأعطاكم (٤).\n﴿لِيُحَاجُّوكُمْ بِهِ﴾: ليخاصموكم ويحتجوا بقولكم عليكم ﴿عِنْدَ رَبِّكُمْ﴾ وقال بعضهم: هو أنَّ الرجل من المسلمين كان يلقى قريبه وحليفه (٥) وصديقه من اليهود، فيسأله عن أمر محمد - ﷺ - فيقول: إنَّه حق، هو نبي، فيرجعون إلى رؤسائهم فيلومونهم على ذلك (٦).\nوقال السدي: كان ناس من اليهود آمنوا ثم نافقوا، وكانوا يحدثون المؤمنين بما عُذِّبوا به، فقال لهم رؤساؤهم ﴿أَتُحَدِّثُونَهُمْ بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ﴾ أي: أنزل عليكم (٧) من العذاب، ليعيِّروكم به، وليقولوا:\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ١١٣، وأخرج الطبري مثله عن أبي العالية، وقتادة ١/ ٣٧٠.\n(٢) الأعراف: ٩٦.\n(٣) ساقطة من (ت).\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٤٥، ونسبه البغوي في \"معالم التنزيل\" ١/ ١١٣ إلى أبي عبيدة وحده، ولم أقف عليه في \"معاني القرآن\" للأخفش.\n(٥) ساقطة من (ت).\n(٦) \"جامع البيان\" للطبري ١/ ٣٧١، \"الوسيط\" للواحدي ١/ ١٦١، \"معالم التنزيل\" للبغوي ١/ ١١٣ - ١١٤، \"المحرر الوجيز\" لابن عطية ١/ ١٦٨، \"لباب التأويل\" للخازن ١/ ٧٦.\n(٧) ساقطة من النسخ الأخرى.","vol":"3","page":400},{"text":"نحن أكرم على الله منكم (١).\nوقال مجاهد والقاسم بن أبي بزَّة (٢): هذا قول يهود قريظة (٣) بعضهم لبعض حين سبَّهم النبي - ﷺ - فقال: يا إخوان القردة والخنازير وعبَد (٤) الطاغوت، قالوا: من أخبر محمدًا هذا (٥)، ما خرج هذا (٦) إلَّا منكم (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٣٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٣٧، ٢٣٩ (٧٨٤، ٧٨٨). وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٦٣، والسيوطي في \"الدر المنثور\" ١/ ١٥٧.\n(٢) القاسم بن أبي بزَّة -بفتح الموحدة وتشديد الزاي- المكي، مولى بني مخزوم، القارئ، ثقة، مات سنة (١١٥ هـ) وقيل قبلها.\n\"تهذيب الكمال\" للمزي ٢٣/ ٣٣٨، \"تهذيب التهذيب\" لابن حجر ٨/ ٤٠٣، \"تقريب التهذيب\" لابن حجر (٥٤٧٨).\n(٣) في (ت): يقول.\n(٤) في (ج)، (ت): يا عبدة.\n(٥) في (ج): بهذا.\n(٦) ساقطة من (ش).\n(٧) أخرجه الطبري في \"جامع البيان\" ١/ ٣٧٠ - ٣٧١ من طريق ابن جريج قال: حدثني القاسم بن أبي بزَّة عن مجاهد بمثله. وهو مرسل.\nوأخرجه الطبري في \"جامع البيان\" ١/ ٣٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٣٨ (٧٨٧) من طرق عن ابن أبي نجيح عن مجاهد مثله. وهو في \"تفسير مجاهد\" (ص ٢٠٧).\nوذكره البغوي في \"معالم التنزيل\" ١/ ١١٤، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٦٣، والسيوطي في \"الدر المنثور\" ١/ ١٥٧، وزاد نسبته إلى عبد بن حميد، وابن المنذر.","vol":"3","page":401},{"text":"﴿أَفَلَا تَعْقِلُونَ﴾: أفليس (١) لكم ذهن الإنسانية.\n\n<span data-type=\"title\" id=toc-449>٧٧ </span>- قال الله - ﷿ -: ﴿أَوَلَا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ (٧٧)﴾:\nما يُخفون وما يبدون، يعني: اليهود.\nوقرأ ابن محيصن بالتاء على الخطاب (٢).\n\n<span data-type=\"title\" id=toc-450>٧٨ </span>- ﴿وَمِنْهُمْ﴾ أي: من اليهود ﴿أُمِّيُّوُنَ﴾ قال ابن عباس وقتادة: يعني: غير عارفين بمعاني الكتاب، يعلمونها حفظًا وقراءةً، بلا فهم ولا يدرون ما فيه (٣).\nوقال الكلبي: لا يُحسنون قراءة الكتاب ولا كتابته (٤). ودليل هذا التأويل: قول النبي - ﷺ -: \"إنَّا أمَّةٌ أميَّة لا نكتب ولا نحسب (٥)، الشهر هكذا وهكذا وهكذا\" (٦).\n_________\n(١) في (ش): أو ليس.\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٧)، \"المحرر الوجيز\" لابن عطية ١/ ١٦٩، \"الوسيط\" للواحدي ١/ ١٦٢ عن ابن عباس.\n(٣) أخرجه الطبري في \"جامع البيان\" ١/ ٣٧٤ مختصرًا عن ابن عباس وقتادة.\nوانظر: \"معالم التنزيل\" للبغوي ١/ ١١٥، \"الوسيط\" للواحدي ١/ ١٦٢، في \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٦٤ - ٤٦٦.\n(٤) ذكره عن الكلبي: الواحدي في \"الوسيط\" ١/ ١٦٢.\n(٥) في (ج): نحاسب.\n(٦) أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ١٣٦ (٩٦٩١)، وأحمد في \"المسند\" =","vol":"3","page":402},{"text":"وقال أهل المعاني: الأميّ منسوبٌ إلى الأُمَّة وما عليه العامَّة، فمعنى الأمِّي: العامي الذي لا تمييز له، حُذفت منه (١) هاء التأنيث؛ لأنها زائدة، وياء النسبة زائدة، وثُقِّلَت فرقًا بينها وبين ياء الإضافة (٢).\n﴿لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ﴾: قراءة (٣) العامة بتشديد الياء، وقرأ الحسن وأبو جعفر وشيبة والأعرج (أمَانيْ) خفيفة الياء، في (٤) كلّ القرآن، حذفوا إحدى (٥) الياءين استخفافًا، وهي ياء الجمع، مثل: مفاتح ومفاتيح.\n_________\n= ٢/ ٤٣ (٥٠١٧)، والبخاري كتاب الصوم، باب قول النبي - ﷺ -: \"لا نكتب ولا نحسب\" (١٩١٣)، ومسلم كتاب الصيام، باب وجوب صوم رمضان لرؤية الهلال. . (١٠٨٠)، وأبو داود كتاب الصوم، باب الشهر يكون تسعًا وعشرين (٢٣١٩)، والنسائي كتاب الصيام، باب كم الشهر ٤/ ١٣٩ - ١٤٠، والبيهقي في \"السنن الكبرى\" ٤/ ٢٥٠، ٧/ ٤٢ من حديث ابن عمر مرفوعًا.\nولفظ البخاري \"إنا أمة أمية لا نكتب ولا نحسب، الشهر هكذا، وهكذا\" يعني مرة تسعة وعشرين ومرةً ثلاثين.\nوانظر: \"فتح الباري\" ٤/ ١٢٧.\n(١) في (ت): منها.\n(٢) \"معاني القرآن\" للزجاج ١/ ١٥٩، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٨٧) (أمّ).\n(٣) في (ش): قرأ.\n(٤) من (ت).\n(٥) من (ج).","vol":"3","page":403},{"text":"قال أبو حاتم: كل جمع من هذا النحو، واحدُهُ مشدَّد فلك فيه التخفيف والتشديد، مثل: بَخَاتِي، وأثافِي، وأغاني، وأماني، ونحوها (١).\nواختلفوا في معنى الأماني:\nفقال الكلبي: يعني (٢) لا يعلمون إلا ما تحدثهم به علماؤهم (٣).\nوقال أبو روق وأبو عبيدة: تلاوةً وقراءةً عن ظهر القلب، فلا يقرؤونها في الكتب (٤). يدل عليه قوله ﷿: ﴿إِلَّا إِذَا تَمَنَّى﴾ (أي: قرأ) (٥) ﴿أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ﴾ (٦) أي: قراءته.\nقال الشاعر:\nتمنَّى كتاب الله أول ليلِه. . . وآخرهُ لاقى حِمام المقادرِ (٧)\n_________\n(١) \"جامع البيان\" للطبري ١/ ٣٧٦، \"المحتسب\" لابن جنّي ١/ ٩٤، ٩٥، \"معاني القرآن\" للأخفش ١/ ١٢٥، \"معالم التنزيل\" للبغوي ١/ ١١٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥، \"البحر المحيط\" لأبي حيان ١/ ٤٤٢.\n(٢) من (ج).\n(٣) \"معالم التنزيل\" للبغوي ١/ ١١٤ - ١١٥، \"لباب التأويل\" للخازن ١/ ٧٧.\n(٤) \"معالم التنزيل\" للبغوي ١/ ١١٤ - ١١٥، \"زاد المسير\" لابن الجوزي ١/ ١٠٥، \"البحر المحيط\" لأبي حيان ١/ ٤٤٢.\nوليس هو في \"مجاز القرآن\" لأبي عبيدة.\n(٥) ساقطة من (ت).\n(٦) الحج: ٥٢.\n(٧) البيت للصحابي الشاعر كعب بن مالك الأنصاري، قاله في رثاء عثمان بن عفان =","vol":"3","page":404},{"text":"وقال مجاهد وقتادة: كذبًا وباطلًا (١).\nوقال الفرَّاء: الأماني: الأحاديث المفتعلة، قال بعض العرب لابن دابٍ (٢) وهو يحدِّث: أهذا شيء رويتَه، أم (٣) تمنيتَه. يريد:\n_________\n= ﵄.\nانظر: \"ديوانه\" (ص ٢٩٤)، \"النكت والعيون\" للماوردي ١/ ١٥٠، \"المحرر الوجيز\" لابن عطية ١/ ١٦٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٦٦.\nو(حِمَام المقادر): أي: الموت.\n(١) أما قول مجاهد: فأخرجه الطبري في \"جامع البيان\" ١/ ٣٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٤٢ (٧٩٩)، من طريق ابن أبي نجيح عن مجاهد. وهو في \"تفسير مجاهد\" (ص ٨١). وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٦٥، والسيوطي في \"الدر المنثور\" ١/ ١٥٨ ونسبه إلى عبد بن حميد وابن جرير.\nوأما قول قتادة: فأخرجه عبد الرزاق في \"تفسيره\" ١/ ٥٠ عن معمر عنه: . . ﴿إِلَّا أَمَانِيَّ﴾ قال: يتمنون على الله الباطل وما ليس لهم. ومن طريق عبد الرزاق: أخرجه الطبري في \"جامع البيان\" ١/ ٣٧٥، وأخرجه من طريق آخر أيضًا عن قتادة.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٤٢، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٦٥. وذكره عن مجاهد وقتادة البغوي في \"معالم التنزيل\" ١/ ١١٥.\n(٢) هو عيسى بن يزيد بن بكر بن داب، أبو الوليد، أحد بني ليث بن بكر المديني، قدم بغداد وأقام بها، وكان راويةً عن العرب، وافر الأدب، عالمًا بالنسب، عارفًا بأيام الناس، حافظًا للسير، وقيل: إنه كان يزيد في الأحاديث ما ليس منها. توفي سنة (١٧١ هـ).\n\"تاريخ بغداد\" للخطيب ١١/ ٤٨، \"المنتظم\" لابن الجوزي ٨/ ٣٣٩.\n(٣) في (ش): (أو).","vol":"3","page":405},{"text":"افتعلته (١).\nوأراد بالأماني: الأشياء التي كتبها علماؤهم من عند (٢) أنفسهم، ثم أضافوها إلى الله ﷿ من تغيير صفة محمد - ﷺ -.\nوقال الحسن وأبو العالية: يعني: يتمنَّون على الله الباطل والكذب، مثل قولهم: ﴿وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةً﴾ (٣) وقولهم: ﴿وَقَالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَى﴾ (٤) وقولهم: ﴿نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ﴾ (٥) (٦).\n﴿وَإِنْ هُمْ إِلَّا يَظُنُّونَ﴾ أي: ما هم إلا يظنون ظنًّا وتوهمًا لا حقيقةً ويقينًا، قاله قتادة والربيع (٧).\n_________\n(١) \"معاني القرآن\" للفراء ١/ ٥٠.\n(٢) في (ج): قِبَل.\n(٣) البقرة: ٨٠.\n(٤) البقرة: ١١١.\n(٥) المائدة: ١٨.\n(٦) ذكره عنهما الواحدي في \"الوسيط\" ١/ ١٦٢، والبغوي في \"معالم التنزيل\" ١/ ١١٥.\nوانظر: \"جامع البيان\" للطبري ١/ ٣٧٧، في \"تفسير القرآن العظيم\" لابن أبي حاتم (١/ ٢٤١ - ٢٤٢) (٧٩٨، ٨٠٢)، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٦٥.\n(٧) أخرجهما الطبري في \"جامع البيان\" ١/ ٣٧٧، وذكره عنهما البغوي في \"معالم التنزيل\" ١/ ١١٥، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٦٦.","vol":"3","page":406},{"text":"وقال مجاهد: يكذبون (١).\n\n<span data-type=\"title\" id=toc-451>٧٩ </span>- قوله ﷿: ﴿فَوَيْلٌ﴾:\nروى أبو سعيد الخدري عن النبي - ﷺ - قال: \"الويل وادٍ في جهنم يهوي فيه الكافر أربعين خريفًا قبل أن يبلغ قعره\" (٢).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٣٧٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٤٢ (٨٠١) من طريق ابن أبي نجيح عن مجاهد.\nوهو في \"تفسير مجاهد\" (ص ٨١) من هذا الطريق.\nوأخرجه الطبري في \"جامع البيان\" ١/ ٣٧٧ من طريق ابن جريج عن مجاهد.\nوذكره الماوردي في \"النكت والعيون\" ١/ ١٥١، والبغوي في \"معالم التنزيل\" ١/ ١١٥، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٦٦، والسيوطي في \"الدر المنثور\" ١/ ١٥٨، ونسبه إلى عبد بن حميد.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٢٦٩ (١٣٨٧)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٤٣ (٨٠٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٥٠٨ (٧٤٦٧)، كتاب إخباره - ﷺ - عن مناقب الصحابة، باب صفة النار وأهلها، والحاكم في \"المستدرك\" ٤/ ٥٩٦، كتاب الأهوال، والبيهقي في \"البعث والنشور\" (٥١٢ - ٥١٣)، ونعيم بن حماد في \"زيادات الزهد لابن المبارك\" (٣٣٤)، والبغوي في \"شرح السنة\" ١٥/ ٢٤٧ (٤٤٠٩)، كتاب الفتن، باب صفة النار وأهلها، كلهم من طريق ابن وهب، عن عمرو بن الحارث، عن درَّاج، عن أبي الهيثم، عن أبي سعيد الخدري - ﵁ - مرفوعًا.\nقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه ووافقه الذهبي.\nوأخرجه أحمد في \"المسند\" ٣/ ٧٥ (١١٧١٢)، والترمذي كتاب التفسير، سورة الأنبياء (٣١٦٤)، وأبو يعلى في \"مسنده\" ٢/ ٥٢٣ (١٣٨٣)، والبيهقي في \"البعث والنشور\" (٥٣٧) من طريق ابن لهيعة عن دراج، عن أبي الهيثم، عن أبي سعيد مرفوعًا. =","vol":"3","page":407},{"text":"وقال سعيد بن المسيب: وادٍ في جهنم لو سُيِّرت فيه جبال الدنيا لماعت (١) من شدة حرِّه (٢).\nوقال ابن بريدة: جبل من قيح ودم (٣).\nوقال ابن عباس: شدة العذاب (٤).\n_________\n= قال الترمذي: هذا حديث غريب لا نعرفه مرفوعًا إلا من حديث ابن لهيعة، وتعقَّبه ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٦٧ فقال: لم ينفرد به ابن لهيعة -كما ترى- ولكن الآفة ممن بعده، وهذا الحديث بهذا الإسناد مرفوعًا منكر، والله أعلم.\nفالعلة ابن لهيعة -كما قال ابن كثير- لأنه قد توبع من قِبل عمرو بن الحارث، وهو الأنصاري مولاهم المصري، ثقة فقيه حافظ كما في \"تقريب التهذيب\" لابن حجر (٥٠٣٩) وإنما علة الحديث: دراج أبو السمح لأن روايته عن أبي الهيثم ضعيفة، قال ابن حجر فيه: صدوق، في حديثه عن أبي الهيثم ضعف \"تقريب التهذيب\" لابن حجر (١٨٣٣).\nفالحديث إسناده ضعيف من أجل هذا، وإن كان صححه الحاكم ووافقه الذهبي، وتبعهم أحمد شاكر في تعليقه على \"جامع البيان\" للطبري والله تعالى أعلم.\n(١) في (ت): لانماعت.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١١٥ عن سعيد بن المسيب. ونسبه أبو حيان في \"البحر المحيط\" ١/ ٤٤٣ إلى سعيد بن جبير. وورد نحوه عن عطاء بن يسار. انظر: \"الدر المنثور\" للسيوطي ١/ ١٥٩.\n(٣) أخرج نحوه ابن جرير في \"جامع البيان\" ١/ ٣٧٩ عن عثمان بن عفان مرفوعًا. قال ابن كثير في \"تفسير القرآن العظيم\" ١/ ١٢٢: غريب جدًّا، وقال أحمد شاكر ٢/ ٢٦٨: لا أظنه مما يقوم إسناده.\n(٤) ذكره بهذا اللفظ البغوي في \"معالم التنزيل\" ١/ ١١٥. وأخرج نحوه الطبري في \"جامع البيان\" ١/ ٣٧٨. وذكر نحوه أيضًا الماوردي في \"النكت والعيون\" =","vol":"3","page":408},{"text":"وقال ابن كيسان: كلمةٌ يقولها كلُّ مكروب (١).\nوقال الزجاج: كلمة يستعملها كل واقع في هلكة، وأصلها: العذاب والهلاك (٢).\nوقيل: هو دعاء الكفار على أنفسهم بالويل والثبور.\n﴿لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا﴾: وذلك أنَّ أحبار اليهود خافوا ذهاب مأكلتهم (٣) وزوال رئاستهم حين قدم رسول الله - ﷺ - المدينة، فاحتالوا في تعويق اليهود عن الإيمان به (٤)، فعمدوا إلى (صفة محمد) (٥) - ﷺ - في التوراة، وكان صفته فيها:\nحسن الوجه، حسن الشعر، أكحل العينين، ربعة (ليس بالطويل ولا بالقصير) (٦)، فغَّيروها وكتبوا مكانها: طُوَالٌ أزرق، سَبط الشعر، فإذا سألهم سفلتهم عن محمد - ﷺ - قرأوا ما كتبوا (٧) عليهم،\n_________\n= ١/ ١٥١، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٧، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٦٨.\n(١) \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٧.\n(٢) \"معاني القرآن\" للزجاج ١/ ١٦٠.\n(٣) في (ت): ملكهم.\n(٤) ساقطة من (ت).\n(٥) في (ج): صفته، وفي (ت): صفة النبي.\n(٦) من (ج).\n(٧) في (ت): كتبوه.","vol":"3","page":409},{"text":"فيجدونه مخالفًا لصفته (١)، فيكذبونه. قال الله ﷿: ﴿فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ﴾ من تغيير نعت محمد - ﷺ - ﴿وَوَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ﴾ من المآكل (٢)، ولفظة الأيدي للتأكيد، كقولهم مشيت برجلي، ورأيت بعيني، قال الله ﷿: ﴿وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ﴾ (٣).\nقال الشاعر:\nنظرتَ فلم تنظُرْ بعينيك منْظَرا (٤)\nوقال أبو مالك: نزلت هذِه الآية في الكاتب الذي كان يكتب لرسول الله - ﷺ - فيغيِّر ما يملى عليه (٥).\nوهو ما:\n_________\n(١) في (ج): لصفة محمد.\n(٢) \"جامع البيان\" للطبري ١/ ٣٧٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٤٤ - ٢٤٧، \"بحر العلوم\" للسمرقندي ١/ ١٣٢، \"أسباب النزول\" للواحدي (ص ٢٩)، \"معالم التنزيل\" للبغوي ١/ ١١٦، \"المحرر الوجيز\" لابن عطية ١/ ١٧٠، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٩، \"لباب التأويل\" للخازن ١/ ٧٧.\n(٣) الأنعام: ٣٨.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٨، \"الدر المصون\" للسمين الحلبي ١/ ٤٥١، \"البحر المحيط\" لأبي حيان ١/ ٤٤٤.\n(٤) هذا عجز بيت لامرئ القيس في \"ديوانه\" (ص ٦٢).\nوانظر: \"المخصَّص\" لابن سيده ١/ ١١٤، \"البحر المحيط\" لأبي حيان ١/ ٤٤٤.\nوصدر البيت:\nفلمَّا بدَتْ حَوْرانُ والآلُ دوُنَها\nوالشاهد أنه أضاف النظر إلى العينين رغم أنه لا يكون إلا بها، وذلك للتأكيد.\n(٥) ذكره أبو حيان في \"البحر المحيط\" ١/ ٤٤٣.","vol":"3","page":410},{"text":"[٢٧٧] أخبرنا عبد الله بن حامد (١) قال: أنا حاجب بن أحمد (٢) قال: نا عبد الرحيم بن منيب (٣) قال: نا يزيد بن هارون (٤) قال: نا حُميد (٥)،\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) حاجب بن أحمد بن يرحُم بن سفيان، أبو محمد الطوسي، مسنِد نيسابور. روى عن محمد بن رافع، والذهلي، ومحمد بن حماد الأبيوردي، وعبد الرحمن بن منيب المروزي، وعبد الله بن هاشم الطوسي، وجماعة.\nوادَّعى أنه ابن مائة وثماني سنين.\nوكان أبو محمد البلاذري يشهد له بلقي هؤلاء. وسمع منه الحاكم ثلاثة أجزاء، فعُدمت. وثَّقه ابن منده، واتهمه الحاكم وقال: لم يسمع شيئًا، وهذِه كتب عمه. قال ابن حجر: وقد رأيت ابن طاهر روى حديثًا من طريقه، وقال عقبة: رواته أثبات ثقات.\nمات سنة (٣٣٦ هـ).\n\"سؤالات السجزي للحاكم\" (٣٤)، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٣٦، \"ميزان الاعتدال\" للذهبي ١/ ٤٢٩، \"لسان الميزان\" لابن حجر ٢/ ١٤٦.\n(٣) عبد الرحيم بن منيب الأسعردي.\nروى عن: سفيان بن عيينة وطبقته.\nروى عنه: ابن أبي حاتم، وقال: كان صدوقا؛ وحاجب الطوسي.\nتوفي سنة (٢٦٠ هـ).\n\"تاريخ الإسلام\" ١٩/ ١٩٦.\n(٤) ثقة، متقن.\n(٥) هو حميد بن أبي حميد الطويل. صاحب أنس، ثقة مشهور كثير التدليس عنه حتى قيل: إن معظم حديثه عنه بواسطة ثابت وقتادة، وقد وقع تصريحه عن أنس بالسماع وبالتحديث في أحاديث كثيرة في البخاري وغيره. توفي سنة (١٤٢ هـ) وقيل: (١٤٣ هـ). =","vol":"3","page":411},{"text":"عن أنس (١) أنَّ رجلًا كان يكتب للنبي - ﷺ - وكان قد قرأ البقرة وآل عمران، وكان النبي - ﷺ - يملي ﴿غَفُورًا رَحِيمًا﴾ وويكتب ﴿عَلِيمًا حَكِيمًا﴾ فيقول له النبي - ﷺ -: \"اكتب كيف قال\". فارتدَّ ذلك الرجل عن الإسلام، ولحق بالمشركين، فقال: أنا أعلمكم بمحمد، إني كنت أكتب ما شئت أنا، فمات ذلك الرجل، فقال النبي - ﷺ -: \"إنَّ الأرض لا تقبله\"، قال: فأخبرني أبو طلحة (٢) أنَّه أتى إلى الأرض التي مات فيها فوجده منبوذًا، قال أبو طلحة: ما شأن هذا؟ قالوا: دفنَّاه مرارًا فلم تقبله الأرض (٣).\n_________\n= \"تهذيب الكمال\" للمزي ٧/ ٣٥٥، \"تهذيب التهذيب\" لابن حجر ١/ ٤٩٣، \"تقريب التهذيب\" لابن حجر (١٥٥٣)، \"تعريف أهل التقديس\" لابن حجر (ص ٨٦).\n(١) صحابي.\n(٢) هو الخولاني، شامي. قيل: لا يعرف اسمه. وقيل: اسمه سفيان بن عبد الله الحضرمي. وقيل: اسمه ذرع. ذكره ابن حبان في \"الثقات\". وقال الذهبي فيه جهالة، وقال ابن حجر: مقبول من الثالثة، وحديثه عن النبي مرسل. \"الثقات\" لابن حبان ٤/ ٢٢٠ (٢٦٠٤)، \"تهذيب الكمال\" للمزي ٢٣/ ٤٤١، \"الكاشف\" للذهبي ٢/ ٤٣٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٤٢، \"تقريب التهذيب\" لابن حجر (٨٢٥٠).\n(٣) [٢٧٧] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وشيخ شيخه مختلف فيه.\nالتخريج:\nأخرجه البيهقي في كتاب \"عذاب القبر\" كما في \"كنز العمال\" للمتقي الهندي ٢/ ٢٩٤ من طريق حميد، عن أنس، بمثله.\nوأخرجه بغير هذا اللفظ أبو داود كتاب الحدود، باب الحكم فيمن ارتد =","vol":"3","page":412},{"text":"<span data-type=\"title\" id=toc-452>٨٠ </span>- ﴿وَقَالُوا﴾\nيعني: اليهود ﴿وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةً﴾ أي: قدرًا مقدرًا (١) ثم يزول عنا العذاب وينقطع.\nواختلفوا في هذِه الأيام (٢) ما هي؟\nفقال ابن عباس ومجاهد: قدم رسول الله - ﷺ - المدينة، واليهود تقول: مدة الدنيا سبعة آلاف سنة، وإنما نُعذَّب بكل ألف سنة يومًا واحدًا ثم ينقطع العذاب (٣) بعد سبعة أيام، فأنزل الله تعالى هذِه الآية (٤).\n_________\n= (٤٣٥٨)، من طريق يزيد النحوي، عن عكرمة عن ابن عباس قال: كان عبد الله ابن سعد بن أبي السرح يكتب للنبي - ﷺ -، فأزاله الشيطان، فلحق بالكفار، فأمر به رسول الله - ﷺ - أن يقتل، فاستجار له عثمان بن عفان، فأجاره رسول الله - ﷺ -.\nوصححه الألباني في \"صحيح سنن أبي داود\" ٣/ ٨٢٣ (٤٣٥٨).\nوذكره ابن عبد البر في \"الاستيعاب\" ٣/ ٥٠، وابن الأثير في \"أسد الغابة\" ٣/ ٢٦٠، وابن كثير في \"البداية والنهاية\" ٦/ ١٧٠ - ١٧١، ابن حجر في \"الإصابة\" ٤/ ٩٤.\n(١) في (ت): مقدورًا.\n(٢) في (ت): الآية.\n(٣) ساقطة من (ت).\n(٤) قول ابن عباس: أخرجه محمد بن إسحاق -كما في \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٦٩ - عن سيف بن سليمان، عن مجاهد، عن ابن عباس.\nومن طريق ابن إسحاق: أخرجه الطبراني في \"المعجم الكبير\" ١١/ ٩٦ (١١١٦٠). وذكره الهيثمي في \"مجمع الزوائد\" ٦/ ٣١٤ وسكت عليه. =","vol":"3","page":413},{"text":"وقال قتادة وعطاء: يعنون الأربعين يومًا التي عبد آباؤهم فيها (١) العجل، وهي مدة غيبة موسى ﵇ عنهم (٢).\nوقال الحسن وأبو العالية: قالت (٣) اليهود: إن ربَّنا عتب علينا في أمر، فأقسم ليعذبنا أربعين ليلة ثم يدخلنا الجنة، فلن (٤) تمسنا النار إلا أربعين يومًا تحلة القسم (٥).\n_________\n= ورواه ابن إسحاق أيضًا كما في \"تفسير القرآن العظيم\" لابن كثير عن محمد بن أبي محمد، عن سعيد بن جبير -أو عكرمة- عن ابن عباس. ومن هذا الطريق أخرجه الطبري في \"جامع البيان\" ١/ ٣٨٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٤٧ (٨١٨)، والواحدي في \"أسباب النزول\" (ص ٢٩)، ومحمد بن أبي محمد هو الأنصاري، مجهول، كما في \"تقريب التهذيب\" لابن حجر (٦٣١٦).\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٦٣ ونسبه إلى ابن إسحاق، وابن جرير، وابن المنذر، وابن أبي حاتم، والطبراني، والواحدي.\nوأما قول مجاهد: فأخرجه الطبري في \"جامع البيان\" ١/ ٣٨٣ من طريقين عنه.\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٦٣ ولم ينسبه إلا لعبد بن حُميد!\nوذكره البغوي في \"معالم التنزيل\" عن ابن عباس ومجاهد ١/ ١١٦.\n(١) من (ج)، (ت).\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٥١، ومن طريقه أخرجه الطبري في \"جامع البيان\" ١/ ٣٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٤٩ (٨٢١) بنحوه.\nوأخرجه الطبري في \"جامع البيان\" ١/ ٣٨٣ من طريق آخر عن قتادة.\nوذكره البغوي في \"معالم التنزيل\" ١/ ١١٦ عن قتادة وعطاء.\n(٣) في (ج): قال.\n(٤) في (ت): فلم.\n(٥) أخرجه الطبري في \"جامع البيان\" ١/ ٣٨١ عن أبي العالية. وذكره البغوي في =","vol":"3","page":414},{"text":"فقال الله ﷿ تكذيبا لهم ﴿قُلْ﴾ يا محمد ﴿أَتَّخَذْتُمْ﴾ ألف الاستفهام دخلت على ألف الوصل ﴿عِنْدَ اللَّهِ عَهْدًا﴾ هو أي: موثقًا ألا يعذبكم إلا هذِه المدة ﴿فَلَنْ يُخْلِفَ اللَّهُ عَهْدَهُ﴾ (أي: وعده) (١). وقال ابن مسعود: بالتوحيد (٢)، يدل عليه قوله تعالى: ﴿إِلَّا مَنِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا﴾ (٣) يعني: قال: لا إله إلا الله مخلصًا.\n﴿أَمْ تَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ﴾ ثم قال تعالى:\n\n<span data-type=\"title\" id=toc-453>٨١ </span>- ﴿بَلَى﴾\nو(بل) و(بلى) حرفا استدراك، ولهما معنيان: نفي الخبر الماضي وإثبات الخبر المستقبل.\nقال الكسائي: الفرق بين بلى ونعم: أنَّ بلى إقرار بعد جحد، ونعم جواب استفهام بغير (٤) جحد، فإذا قال لك: ألستَ فعلتَ كذا؟ فتقول: بلى، وإذا قال: ألم تفعل كذا؟ فتقول: بلى وإذا\n_________\n= \"معالم التنزيل\" ١/ ١١٦ عن الحسن وأبي العالية.\nوانظر: \"النكت والعيون\" للماوردي ١/ ١٥٠، \"زاد المسير\" لابن الجوزي ١/ ١٠٧.\n(١) ساقطة من (ت).\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١١٦، وورد نحوه عن ابن عباس.\nانظر: \"جامع البيان\" للطبري ١/ ٣٨٣، \"بحر العلوم\" للسمرقندي ١/ ١٣٣، \"المحرر الوجيز\" لابن عطية ١/ ١٧١.\n(٣) مريم: ٨٧.\n(٤) في (ش): بعد. وهو خطأ.","vol":"3","page":415},{"text":"قال: أفعلت كذا؟ فتقول: نعم. قال الله تعالى: ﴿أَلَمْ يَأْتِكُمْ نَذِيرٌ * قَالُوا بَلَى﴾ (١) وقال تعالى: ﴿أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى﴾ (٢) وقالَ في غير الجحود: ﴿فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا قَالُوا نَعَمْ﴾ (٣) وقال (٤): ﴿أَإِنَّا لَمَبْعُوثُونَ * أَوَآبَاؤُنَا الْأَوَّلُونَ (١٧) قُلْ نَعَمْ﴾ (٥). وإنما قال هاهنا: ﴿بَلَى﴾ للجحود الذي قبله، وهو قوله: ﴿لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا﴾ (٦).\nقوله ﷿: ﴿بَلَى مَنْ كَسَبَ سَيِّئَةً﴾ يعني: الشرك ﴿وَأَحَاطَتْ بِهِ خَطِيئَتُهُ﴾: قرأ أهل المدينة (خطيئاتُهُ) بالجمع، وقرأ الباقون: ﴿خَطِيئَتُهُ﴾ على الواحد. وهو اختيار أبي عبيد، وأبي حاتم (٧).\nوالإحاطة: الإحداق بالشيء من جميع نواحيه (٨)، واختلفوا في معناها (٩) هاهنا، فقال ابن عباس وعطاء والضحاك وأبو وائل وأبو العالية والربيع وابن زيد:\n_________\n(١) الملك: ٨، ٩.\n(٢) الأعراف: ١٧٢.\n(٣) السورة نفسها: ٤٤.\n(٤) في (ش): وقالوا.\n(٥) الصافات: ١٦ - ١٨.\n(٦) \"معاني القرآن\" للفراء ١/ ٥٢، \"جامع البيان\" للطبري ١/ ٣٨٤، \"معالم التنزيل\" للبغوي ١/ ١١٦، \"البيان\" لابن الأنباري ١/ ٩٩ - ١٠٠.\n(٧) \"السبعة\" لابن مجاهد (ص ١٦٢)، \"التيسير\" للداني (ص ٦٤).\n(٨) في (ش): جوانبه.\n(٩) في (ت): معناه.","vol":"3","page":416},{"text":"هو (١) الشرك يموت عليه (٢). فجعلوا الخطيئة الشرك.\nوقال غيرهم: هي الذنوب الكبيرة الموجبة لأهلها النار (٣).\n[٢٧٨] أخبرنا أبو بكر محمد بن أحمد بن محمد التمار (٤)، حدثنا محمد بن عبد الله بن دينار (٥)، قال: نا أحمد بن محمد بن\n_________\n(١) في (ج)، (ت): هي.\n(٢) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٥١ (٨٢٧) عن ابن عباس: قال أبو محمد: وكذا روي عن أبي وائل وأبي العالية، ومجاهد، وعطاء، وقتادة، والحسن، والربيع بن أنس، وعكرمة.\nوأخرجه الطبري في \"جامع البيان\" ١/ ٣٨٦ عن أبي وائل، ومجاهد، وقتادة، والسدي، وعطاء، والربيع.\nوانظر في هذا أيضًا: \"تفسير القرآن\" لعبد الرزاق ١/ ٥١، \"النكت والعيون\" الماوردي ١/ ١٥٣، \"الوسيط\" للواحدي ١/ ١٦٥، \"معالم التنزيل\" للبغوي ١/ ١١٦، \"زاد المسير\" لابن الجوزي ١/ ١٠٨، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٧١ - ٤٧٢.\n(٣) ورد هذا القول عن: الحسن البصري، وأبي العالية، ومجاهد، وقتادة، والربيع، والسدي.\nانظر: \"جامع البيان\" للطبري ١/ ٣٨٧، ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٥١ - ٢٥٣ (٨٢٨، ٨٣٣)، \"معالم التنزيل\" للبغوي ١/ ١١٦، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٧٢.\nقال الواحدي: والمؤمنون لا يدخلون في حكم هذِه الآية، لأنَّ الله تعالى أوعد بالخلود في النار من أحاطت به خطيئته، وتقدمت منه سيئة هي الشرك، والمؤمن وإن عمل الكبائر فلم يوجد منه شرك. \"الوسيط\" ١/ ١٦٥.\n(٤) لم أجده.\n(٥) أبو عبد الله محمد بن عبد الله بن دينار النيسابوري الحنفي. الإمام، الفقيه، =","vol":"3","page":417},{"text":"نصر (١)، قال: نا أبو نُعيم (٢)، قال: نا الأعمش (٣)، قال: نا أبو رزين (٤) عن الربيع بن خُثيم (٥) في قوله ﷿ ﴿وَأَحَاطَتْ بِهِ خَطِيئَتُهُ﴾ قال: هو الذي يموت على خطيئته قبل أن يتوب (٦).\n_________\n= المأمون الزاهد، العابد. عظَّمه الحاكم وبجَّلَه. ووثَّقه الخطيب البغدادي. توفي سنة (٣٣٨ هـ).\n\"تاريخ بغداد\" للخطيب ٥/ ٤٥١، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٨٢.\n(١) لم يذكر بجرح أو تعديل.\n(٢) الفضل بن دكين، ثقة، ثبت.\n(٣) ثقة، حافظ.\n(٤) ثقة، فاضل.\n(٥) الربيع بن خُثيم -بضم المعجمة وفتح المثلثة- بن عائذ بن عبد الله الثوري، أبو يزيد الكوفي، ثقة، عابد، مخضرم، قال له ابن مسعود: لو رآك رسول الله - ﷺ - لأحبَّك.\nمات سنة (٦١ هـ)، وقيل: (٦٣ هـ).\n\"تقريب التهذيب\" لابن حجر (١٨٩٨)، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٩١.\n(٦) [٢٧٨] الحكم على الإسناد:\nشيخ المصنف: لم أجده. وأحمد بن محمد نصر لم يذكر بجرح أو تعديل.\nولكنه ثابت من طرق أخرى عن أبي نعيم الفضل بن دكين، والله أعلم.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١/ ٣٨٧ من طريق أبي نعيم به مثله.\nوأخرجه أيضًا في ١/ ٣٨٦ من طريق: جابر بن نوح عن الأعمش به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٥٢ (٨٣٢) من طريق أبي يحيى عبد الحميد بن عبد الرحمن الحماني عن الأعمش به. وذكره عن الربيع كل من: الماوردي في \"النكت والعيون\" ١/ ١٥٣، والبغوي في \"معالم التنزيل\" ١/ ١١٦، وابن عطية في \"المحرر الوجيز\" ١/ ١٧١، وابن كثير في \"تفسير القرآن =","vol":"3","page":418},{"text":"ومثله قال عكرمة (١).\nوقال مقاتل: أصرَّ عليها (٢).\nوقال مجاهد: هي الذنوب تحيط بالقلب، كلما عمل ذنبًا ارتفعت حتى تغشى القلب وهو الرَّين (٣).\nوقال سلام بن مسكين (٤): سأل رجل الحسن عن هذِه الآية؟\nفقال للسائل: يا سبحان الله! ألا أراك ذا لحية ولا تدري ما الخطيئة المحيطة (٥)! انظر في (٦) المصحف، فكل آية نهى الله ﷿ عنها فأخبرك أنه من عمل بها أدخله (٧) النار، فهي الخطيئة المحيطة (٨).\n_________\n= العظيم\" ١/ ٤٧٢، والسيوطي في \"الدر المنثور\" ١/ ١٦٤، وعزاه لابن أبي شيبة، وعبد بن حميد، وابن جرير.\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ١١٦، وابن الجوزي في \"زاد المسير\" ١/ ١٠٨.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ١/ ٤٤٦.\nوانظر: \"معالم التنزيل\" للبغوي ١/ ١١٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١/ ٣٨٧ عن مجاهد بنحوه. وذكره البغوي في \"معالم التنزيل\" ١/ ١١٦ - ١١٧، وأبو حيان في \"البحر المحيط\" ١/ ٤٤٦، والسيوطي في \"الدر المنثور\" ١/ ١٦٤ ونسبه إلى عبد بن حميد وابن جرير.\n(٤) سلام بن مسكين بن ربيعة الأزدي، البصري، أبو رَوْح، يقال: اسمه سليمان، ثقة، رُمي بالقدر، مات سنة (١٦٧ هـ).\n\"تهذيب الكمال\" للمزي ١٢/ ٢٩٤، \"تقريب التهذيب\" لابن حجر (٢٧٢٥).\n(٥) كذا في (س)، وفي باقي النسخ: إحاطة الخطيئة.\n(٦) في (ت): إلى.\n(٧) في (ت): دخل.\n(٨) أخرجه الطبري في \"جامع البيان\" ١/ ٣٨٦ من طريق وكيع ويحيى بن آدم، عن =","vol":"3","page":419},{"text":"وقال الكلبي: أوبقته ذنوبه (١)، دليله: قوله ﷿: ﴿إِلَّا أَنْ يُحَاطَ بِكُمْ﴾ (٢) أي: تهلكوا (٣) جميعًا.\nوعن ابن عباس: أحَاطَتْ بما له من حسنة فأحبطتها (٤).\n﴿فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾.\n* * *\n_________\n= سلام بن مسكين بنحوه.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٥٣، والزمخشري في \"الكشاف\" ١/ ١٥٩، والسيوطي في \"الدر المنثور\" ١/ ١٦٤، ونسبه لوكيع، وابن جرير.\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ١١٧، وأبو حيان في \"البحر المحيط\" ١/ ٤٤٦.\n(٢) يوسف: ٦٦.\n(٣) في (ت): فيهلكوا.\n(٤) أخرجه الطبري في \"جامع البيان\" ١/ ٣٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٥٢ (٨٣٠) من طريق محمد بن إسحاق، عن محمد بن أبي محمد، عن سعيد بن جبير -أو عكرمة- عن ابن عباس بنحوه. وهو في \"السيرة النبوية\" لابن هشام ٢/ ١٨٦.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٧١، والسيوطي في \"الدر المنثور\" ١/ ٢٠٨ - ٢٠٩، ونسبه إلى ابن إسحاق، وابن جرير، وابن المنذر، وابن أبي حاتم.","vol":"3","page":420},{"text":"<span data-type=\"title\" id=toc-454>٨٢ </span>- ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ﴾\n\n<span data-type=\"title\" id=toc-455>٨٣ </span>- قوله ﷿: ﴿وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ﴾\nفي التوراة.\nقال ابن عباس: الميثاق: العهد الشديد (١).\n﴿لَا تَعْبُدُونَ إِلَّا اللَّهَ﴾: بالياء قراءة ابن كثير وحُميد (٢) وحمزَة والكسائي. الباقون بالتاء، وهو اختيار أبي عُبيد، وأبي حاتم.\nقال أبو عَمرو: ألا تراه يقول: ﴿وَقُولُوا لِلنَّاسِ حُسْنًا﴾ فدلت المخاطبة على التاء (٣).\nوقال الكسائي: إنما ارتفع ﴿لَا تَعْبُدُونَ﴾ لأن معناه: أخذنا ميثاق بني إسرائيل أن لا يعبدوا إلا الله، فلما ألغى (٤) (أن) رفع الفعل (٥)، ومثله قوله تعالى ﴿لَا تَسْفِكُونَ دِمَاءَكُمْ﴾ (٦) ونظيره قوله تعالى: ﴿قُلْ أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ﴾ (٧) يريد (٨): أن أعبد، فلما (ألغيت (أن)\n_________\n(١) \"العمدة في غريب القرآن\" لمكي (ص ٧٩)، \"معالم التنزيل\" للبغوي ١/ ١١٧، \"لباب التأويل\" للخازن ١/ ٧٨.\n(٢) ساقطة من (ت). وهو ابن قيس.\n(٣) \"السبعة\" لابن مجاهد (ص ١٦٢)، \"الحجة\" للفارسي ٢/ ١٢١ - ١٢٦، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٤٩.\n(٤) في (ج)، (ش): ألقى.\n(٥) ساقطة من (ت).\n(٦) البقرة: ٨٤.\n(٧) الزمر: ٦٤.\n(٨) ساقطة من (ت).","vol":"3","page":421},{"text":"الناصبة) (١) عاد الفعل إلى المضارعة (٢).\nوقال طرفة:\nألا أيُّهذَا الزاجرِي أحضر الوغَى. . . وأنْ أشهَد اللذاتِ هل أنتَ مخلدي (٣)\nيريد: أن أحضر، فلما نزع (أن) رفعه.\nوقرأ أبي بن كعب: (لا تَعْبُدُوا) جزمًا على النهي (٤)، أي: وقلنا (٥) لهم لا تعبدوا إلا الله.\n﴿وَبِالْوَالِدَيْنِ إِحْسَانًا﴾ أي: ووصيناهم بالوالدين، إحسانًا: برًّا بهما وعطفًا عليهما، وإنما قال: ﴿وَبِالْوَالِدَيْنِ﴾ واحدهما (٦): والدة، لأنَّ المذكر والمؤنث إذا اقترنا غُلِّب المذكر لخفته وقوته.\n﴿وَذِي الْقُرْبَى﴾ أي: وبذي القرابة (٧)، والقربى: مصدر على\n_________\n(١) في (ج)، (ش): خُلعت الناصبة، وفي (ت): (. . حذف (أنْ) الناصبة).\n(٢) \"معاني القرآن\" للأخفش ١/ ١٣٣، \"جامع البيان\" للطبري ١/ ٣٨٩، \"البيان\" لابن الأنباري ١/ ١٠١، \"إملاء ما من به الرحمن\" للعكبري ١/ ٤٧.\n(٣) \"ديوان طرفة بن العبد مع الشرح\" (ص ١٠٥). واستشهد بالبيت: الطبري في \"جامع البيان\" ١/ ٣٨٩، والزمخشري في \"الكشاف\" ١/ ١٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢، وأبو حيان في \"البحر المحيط\" ١/ ٤٥١، والسمين في \"الدر المصون\" ١/ ٤٥٩ وغيرهم.\n(٤) \"المحرر الوجيز\" لابن عطية ١/ ١٧٢، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١١.\n(٥) في (ت): وقل.\n(٦) في (ت): واحده.\n(٧) في (ت): القربى.","vol":"3","page":422},{"text":"(فُعْلَى) كالحسنى والشورى. وقال طرفة:\nوقُرِّبتُ بالقُربى وجدك إنَني. . . مَتى يكُ أمرٌ للنكيثةِ أشْهَدِ (١)\n﴿وَالْيَتَامَى﴾: جمع يتيم، مثل: نديم وندامى، وهو الطفل الذي لا أب له.\n﴿وَالْمَسَاكِينِ﴾: يعني: الفقراء.\n﴿وَقُولُوا لِلنَّاسِ حُسْنًا﴾: اختلفت القرأةُ (٢) فيه:\nفقرأ زيد بن ثابت وأهل العالية (٣) وعاصم وأبو عمرو: ﴿حُسْنًا﴾: بضم الحاء وجزم السين، وهو اختيار أبي حاتم. دليله قوله ﷿: ﴿بِوَالِدَيْهِ حُسْنًا﴾ (٤) وقوله: ﴿ثُمَّ بَدَّلَ حُسْنًا﴾ (٥).\nوقرأ ابن مسعود وحمزة والكسائي وخلف: (حَسَنًا) بفتح الحاء والسين، وهي اختيار أبي عبيد، وقال: إنما آثرناها؛ لأنَّها نعتٌ بمعنى قولًا حسنًا (٦).\n_________\n(١) \"ديوان طرفة مع الشرح\" (ص ١١٢)، \"البحر المحيط\" لأبي حيان ١/ ٤٤٨.\n(٢) في (ت): القراء.\n(٣) في (ش): وأبو العالية. وهو تحريف.\n(٤) العنكبوت: ٨.\n(٥) النمل: ١١.\n(٦) \"السبعة\" لابن مجاهد (ص ١٦٢)، \"الحجة\" للفارسي ٢/ ١٢٧، \"جامع البيان\" للطبري ١/ ٣٩١، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٠، \"الحجة\" لابن خالويه (ص ٨٣ - ٨٤).","vol":"3","page":423},{"text":"وقرأ عيسى بن عمر: (حُسُنًا) بضم الحاء والسين والتنوين، وهي لغة، مثل: الرُعُب، والنُّصُب، و(السُّحُت، والسحق) (١)، ونحوها.\nوقرأ عاصم الجحدري: (إحسَانُا) بالألف.\nوقرأ أُبي بن كعب وطلحة بن مصرِّف: (حُسْنَى) ياء التأنيث مرسلة (٢).\n[٢٧٩] وسمعتُ أبا القاسم بن حبيب (٣) يقول: سمعتُ أبا بكر بن عبدوس (٤) يقول: مجازُهُ: كلمة حُسْنَى (٥).\nومعناه: وقولوا للناس صدقًا وحقّا في شأن محمد - ﷺ - فمن سألكم عنه فاصدقوه (وبيّنوا له صفته) (٦)، ولا تكتموا أمره ولا تغيِّروا نعتَه، وهذا قول ابن عباس، وابن جبير، وابن جريج، ومقاتل (٧)، دليله:\n_________\n(١) ساقطة من (ت)، وفي (ش): السحب بدل: السحت.\n(٢) \"معاني القرآن\" للفراء ١/ ٥٣، \"المحرر الوجيز\" لابن عطية ١/ ١٧٢ - ١٧٣، \"البحر المحيط\" لأبي حيان ١/ ٤٥٣ - ٤٥٤، \"القراءات الشاذة\" لعبد الفتاح القاضي (ص ٣٠).\n(٣) قيل: كذبه الحاكم.\n(٤) من (ت)، وفي البقية: عبدش. وهو محمد بن أحمد بن عبدوس: لم يذكر بجرح أو تعديل.\n(٥) [٢٧٩] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم.\nانظر: \"البحر المحيط\" لأبي حيان ١/ ٤٥٣، ٤٥٤.\n(٦) ما بين القوسين ساقطة من (ت).\n(٧) \"جامع البيان\" للطبري ١/ ٣٩٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٥٨، \"بحر العلوم\" للسمرقندي ١/ ١٣٤، \"الوسيط\" للواحدي ١/ ١٦٦، \"معالم =","vol":"3","page":424},{"text":"قوله ﷿: ﴿أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا﴾ (١) أي: صدقًا.\nوقال محمد بن الحنفيَّة: هذِه الآية مسجلة للبر والفاجر (٢).\nوقال سفيان الثوري: مروهم بالمعروف وانهوهم عن المنكر (٣).\n﴿وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ﴾: أي أعرضتم عن العهد والميثاق. ﴿إِلَّا قَلِيلًا مِنْكُمْ﴾ نصبٌ على الاستثناء ﴿وَأَنْتُمْ مُعْرِضُونَ﴾.\n\n<span data-type=\"title\" id=toc-456>٨٤ </span>- قوله ﷿: ﴿وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ﴾:\nلا تريقون. وقرأ طلحة بن مصرِّف: (تَسْفُكُونَ) بضم الفاء، وهما\n_________\n= التنزيل\" للبغوي ١/ ١١٧، \"زاد المسير\" لابن الجوزي ١/ ١١٠، \"لباب التأويل\" للخازن ١/ ٧٩، \"البحر المحيط\" لأبي حيان ١/ ٤٥٤.\n(١) طه: ٨٦.\n(٢) قوله: مسجَّلة: بين معناه في نسخة (ج) في الحاشية، أي: مطلقة عامة.\nوانظر: \"الوسيط\" للواحدي ١/ ١٦٦، \"البحر المحيط\" لأبي حيان ١/ ٤٥٤، \"الدر المنثور\" للسيوطي ١/ ١٦٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١/ ٣٩٢. وذكره الواحدي في \"الوسيط\" ١/ ١٦٦، والبغوي في \"معالم التنزيل\" ١/ ١١٧، وابن عطية في \"المحرر الوجيز\" ١/ ١٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٥، وأبو حيان في \"البحر المحيط\" ١/ ٤٥٤.\nوورد مثله عن ابن عباس، والحسن.\nانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٥٧، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٧٤، \"الدر المنثور\" للسيوطي ١/ ١٦٥.","vol":"3","page":425},{"text":"لغتان، مثل يَعْرُشُون، ويعرِشون، ويعكُفُون ويعكِفُون (١).\nوقرأ أبو مجلز (٢): (تُسَفِّكُونَ) بالتشديد على التكثير (٣).\nقال ابن عباس وقتادة: معناه: لا يسفك بعضهم (٤) دم بعض بغير حق (٥).\nوإنَّما قال: ﴿دِمَاءَكُمْ﴾ لمعنيين:\nأحدهما: أنَّ كل قوم اجتمعوا على دين واحد فهم كنفس واحدة.\nوالآخر: هو أنَّ الرجل إذا قتل غيره فكأنَّما قتل نفسه، لأنَّه يُقاد ويُقتصُّ منه (٦).\n_________\n(١) \"المحرر الوجيز\" لابن عطية ١/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٦، \"البحر المحيط\" لأبي حيان ١/ ٤٥٧.\n(٢) أبو مِجْلَز -بكسر الميم وسكون الجيم وفتح اللام، بعدها زاي- مشهور بكنيته، واسمه: لاحق بن حُميد بن سعيد السدوسي، البصري، ثقة، مات سنة (١٠٦ هـ)، وقيل: (١٠٩ هـ)، وقيل: قبل ذلك.\n\"تهذيب الكمال\" للمزي ٣١/ ١٧٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٣٥، \"تقريب التهذيب\" لابن حجر (٧٥٤٠).\n(٣) \"المحرر الوجيز\" لابن عطية ١/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٦، \"البحر المحيط\" لأبي حيان ١/ ٤٥٧.\n(٤) في (ج): بعضكم.\n(٥) ذكره عنهما الواحدي في \"الوسيط\" ١/ ١٦٧.\nوأخرجه الطبري في \"جامع البيان\" ١/ ٣٩٤ عن قتادة.\n(٦) ساقطة من (ج)، (ش).","vol":"3","page":426},{"text":"﴿وَلَا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيَارِكُمْ﴾: أي لا يُخرج بعضكم بعضًا من داره.\n﴿ثُمَّ أَقْرَرْتُمْ﴾: بهذا العهد أنَّه حق. ﴿وَأَنْتُمْ تَشْهَدُونَ﴾ اليوم على ذلك يا معشر اليهود.\n\n<span data-type=\"title\" id=toc-457>٨٥ </span>- ﴿ثُمَّ أَنْتُمْ هَؤُلَاءِ﴾:\nيعني: يا هؤلاء، فحذف حرف النداء للاستغناء، بدلالة الكلام عليه، كقوله: ﴿ذُرِّيَّةَ مَنْ حَمَلْنَا﴾ (١).\nوهؤلاء: للتنبيه، وهو مبني على الكسرة (٢)، مثل: أمسِ (٣).\n﴿تَقْتُلُونَ أَنْفُسَكُمْ﴾: قراءةُ العامَّة بالتخفيف من القتل.\nوقرأ الحسن: (تُقتِّلُون): بالتثقيل من التقتيل (٤).\n﴿وَتُخْرِجُونَ فَرِيقًا مِنْكُمْ مِنْ دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِمْ﴾: قراءةُ (٥) أهل العالية (وهم أهل الحجاز) والشام (٦) وأبو عمرو ويعقوب:\n_________\n(١) الإسراء: ٣.\n(٢) في النسخ الأخرى: الكسر.\n(٣) \"جامع البيان\" للطبري ١/ ٣٩٦، \"البيان\" لابن الأنباري ١/ ١٠٣، \"إملاء ما من به الرحمن\" للعكبري ١/ ٤٨.\n(٤) انظر: \"شواذ القراءة\" للكرماني (ص ٢٨)، \"المحرر الوجيز\" لابن عطية ١/ ١٧٤، \"البحر المحيط\" لأبي حيان ١/ ٤٥٩.\n(٥) في (ج)، (ت): قرأ.\n(٦) في (ش): أهل العامة وهو تحريف، وفي (ت): (أبو العالية وأهل الشام)، وما بين القوسين من (ج). ويعقوب: هو ابن إسحاق الحضرمي.","vol":"3","page":427},{"text":"(تَظَّاهَرون) بتشديد الظاء، واختاره أبو حاتم، ومعناه: تتظاهرون، فأدغم التاء في الظاء، مثل ﴿اثَّاقَلْتُمْ﴾ (١) ﴿ادَّارَكُوا﴾ (٢).\nوقرأ عاصم والأعمش وحمزة وطلحة والحسن وأبو عبد الرحمن وأبو رجاء والكسائي: ﴿تَظَاهَرُونَ﴾ بتخفيف الظاء، واختاره أبو عبيد.\nووجه هذِه القراءة: أنَّهم حذفوا تاء التفاعل، وأبقوا تاء الخطاب، كقوله تعالى: ﴿وَلَا تَعَاوَنُوا﴾ (٣) ﴿مَا لَكُمْ لَا تَنَاصَرُونَ (٢٥)﴾ (٤). وقال الشاعر:\nتعاطَسُون جميعًا حول حِلَّتكم. . . فكُلكُم يا بني حمَّان مزكُومُ (٥)\nوقرأ [مجاهد] (٦) وقتادة: (تَظَهَّرُون) مشدَّدة بغير ألف، أي:\n_________\n(١) التوبة: ٣٨.\n(٢) الأعراف: ٣٨.\n(٣) المائدة: ٢.\n(٤) الصافات: ٢٥.\nوانظر: \"الحجة\" للفارسي ٢/ ١٣١، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٠، \"الحجة\" لابن زنجلة (ص ١٠٤)، \"الحجة\" لابن خالويه (ص ٨٤).\n(٥) في النسخ الأخرى: (دراكُمُ) بدل (حلتكم)، وفي (ش): (حمدان) بدل (حمَّان)، وهكذا ورد البيت -غير منسوب- في \"البحر المحيط\" لأبي حيان ١/ ٤٥٩، \"الدر المصون\" للسمين الحلبي ١/ ٤٧٩، والشاهد فيه قوله: (تعاطسون) يريد: تتعاطسون.\nوانظر: \"المعجم المفصَّل في شواهد اللغة العربية\" ٧/ ٢٢٠.\n(٦) في (س)، (ش)، (ف): ابن مجاهد، وفي (ج): أبي ومجاهد وقتادة، والمثبت =","vol":"3","page":428},{"text":"وتتظهَّرون.\nومعناه (١) جميعًا: تتعاونون (٢)، والظهير: العون، سُمِّي بذلك لاستناد ظهره إلى ظهر صاحبه. وقال الشاعر:\nتكثَّر من الإخوان ما استطعتَ إنَّهم. . . عمادٌ إذا استنجدتهم وظهيرُ\nوما بكثيرٍ ألفُ خِلٍّ وصاحبٍ. . . وإنَّ عَدُوًّا واحدًا لكثيرُ (٣)\nوقوله تعالى: ﴿بِالْإِثْمِ وَالْعُدْوَانِ﴾ أي: بالمعصية والظلم.\n﴿وَإِنْ يَأْتُوكُمْ أُسَارَى تُفَادُوهُمْ﴾ قرأ أبو عبد الرحمن السلمي ومجاهد وابن كثير وابن محيصن وحُميد وشِبل والجحدري وأبو عمرو وابن عامر: ﴿أُسَارَى﴾ بالألف، (تَفْدُوهم) بغير ألف.\nوقرأ الحسن (أسْرى) بغير ألف ﴿تُفَادُوهُمْ﴾ بالألف.\nوقرأ النخعي وطلحة والأعمش ويحيى بن وثاب وحمزة وعيسى بن عمر وابن أبي إسحاق (أسرى تفْدُوهُمْ) كلاهما بغير ألف. وهو اختيار أبي عبيد.\nوقرأ أبو رجاء وأبو جعفر وشيبة ونافع وعاصم وقتادة والكسائي\n_________\n= من مصادر القراءة: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٧)، \"المحرر الوجيز\" لابن عطية ١/ ١٧٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٨، \"البحر المحيط\" لأبي حيان ١/ ٤٥٩.\n(١) في (ج): ومعناها.\n(٢) في (ج): تعاونون.\n(٣) لم أجده.","vol":"3","page":429},{"text":"ويعقوب ﴿أُسَارَى تُفَادُوهُمْ﴾ كلاهما بالألف واختاره أبو حاتم (١).\nوالأسرى: جمع أسير، مثل: جريح وجرحى، ومريض ومرضى، وصريع وصرعى. والأسارى: جمع: أسير -أيضًا- مثل: كُسَالى وسكارى (٢)، ويجوز أن يكون جمعُ أسرى، نحو قولك: امرأةٌ سكْرى، ونساءٌ سُكَارى، ولم يفرِّق بينهما أحد من العلماء الأثبات، إلا أبو عمرو:\n[٢٨٠] فأخبرني طاهر بن علي (٣) قال: أنا أحمد بن الحسين (٤) قال: أنا محمد بن الحسن (٥) قال: نا أحمد بن سعيد (٦)، عن أبي هشام (٧)، عن حسين الجُعفي (٨)، عن أبي عمرو (٩) قال: ما قد أُسِر فهو أُسَارى، وما لم يُؤسَر فهو أسْرى (١٠).\n_________\n(١) \"السبعة\" لابن مجاهد (ص ١٦٣)، \"التيسير\" للداني (ص ٦٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١٨، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٠١.\n(٢) من (ج)، (ش)، وفي باقي النسخ: وأسارى.\n(٣) أبو القاسم ابن عصمة، لم يذكر بجرح أو تعديل.\n(٤) ابن مهران، ثقة، صالح.\n(٥) أبو بكر النقاش، شيخ المقرئين على ضعف فيه.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) ثقة، عابد.\n(٩) ابن العلاء، ثقة.\n(١٠) [٢٨٠] الحكم على الإسناد: =","vol":"3","page":430},{"text":"ورُوي عنه من وجه آخر قال: ما صاروا في أيديهم فهم أسارى، وما جاء مستأسرًا فهم أسرى.\n[٢٨١] وسمعت ابن عِصْمَة (١) يقول: سمعت ابن مهران (٢) يقول: سمعت أبا بكر النقاش (٣) يقول: سمعت أحمد بن يحيى ثعلبًا (٤) وقد قيل له هذا الكلام عن أبي عمرو قال: هذا كلام المجانين، يعني: لا فرق بينهما (٥).\n[٢٨٠] وسمعت أبا القاسم بن حبيب (٦)، سمعت أبا بكر محمد بن المنذر الضرير (٧) يحكي عن أبي سعيد الضرير (٨) أنَّه قال: المقيَّدون\n_________\n= شيخ المصنف لم يذكر بجرح أو تعديل، وفيه من لم أجده.\nومحمد بن الحسن النقاش ضعيف.\nذكره عن أبي عمرو: القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٨، وأبو حيان في \"البحر المحيط\" ١/ ٤٤٩.\n(١) لم يذكر بجرح أو تعديل.\n(٢) ثقة، صالح.\n(٣) شيخ المقرئين على ضعف فيه.\n(٤) ثقة، حجة.\n(٥) [٢٨١] الحكم على الإسناد:\nله حكم الإسناد السابق.\nقال القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٨ بعد ذكره لقول أبي عمرو بن العلاء: ولا يعرف أهل اللغة ما قال أبو عمرو، إنما هو كما تقول: سكارى، وسكرى.\n(٦) قيل: كذبه الحاكم.\n(٧) لم أجده.\n(٨) أبو سعيد أحمد بن خالد البغدادي الضَّرير، اللغوي الفاضل. قدم من بغداد إلى =","vol":"3","page":431},{"text":"المُشَدَّدون أسارى، والأسرى هم المأسورون غير المقيَّدين (١).\nفأمَّا قوله: (تَفْدُوهم) فمعناه: تفدوهم بالمال، وتفدوهم بفدية، أي: بشيء آخر. ﴿تُفَادُوهُمْ﴾ تبادلوهم، أراد مفاداة الأسير بالأسير.\nو(أسْرى): في محل النصب بالحال (٢).\nفأما معنى الآية: فقال السدي: إنَّ الله ﷿ أخذ على بني إسرائيل في التوراة أنْ لا يقتل بعضهم بعضًا، ولا يُخرج بعضهم بعضًا من ديارهم، وأيُّما عبدٍ أو أمَةٍ وجدتموه في (٣) بني إسرائيل أسيرًا (٤) فاشتروه بما قام من (٥) ثمنه فأعتقوه، فكانت قريظة حلفاء الأوس، والنضير حلفاء الخزرج، فكانوا يقتتلون في حرْب سُمَير (٦)، فيقاتل\n_________\n= نيسابور، وأقام بها، وأملى بها كتبًا في معاني الشعر والنوادر، وردَّ على أبي عبيد حروفًا كثيرة من كتاب \"غريب الحديث\".\n\"معجم الأدباء\" لياقوت ٣/ ٢٥٣، \"إنباه الرواة\" للقفطي ١/ ٧٦، \"بغية الوعاة\" للسيوطي ١/ ٣٠٥.\n(١) [٢٨٢] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وشيخ شيخه لم أجده.\nلم أجده.\n(٢) في (ج): على الحال.\n(٣) في (ج): من.\n(٤) ساقطة من (ش).\n(٥) ساقطة من (ج).\n(٦) حرب سمير: كانت في الجاهلية بين الأوس والخزرج، وسمير رجل من بني عمرو بن عوف.\nانظر: \"الأغاني\" للأصفهاني ٣/ ١٨، وحاشية محمود شاكر على \"جامع البيان\" للطبري ٢/ ٣٠٦.","vol":"3","page":432},{"text":"بنو قريظة مع حلفائهم النضيرَ وحلفاءَهم، وإذا غلبوا خرَّبوا (١) ديارهم وأخرجوهم منها، فإذا أسِرَ رجل من الفريقين كليهما جمعوا له حتى يفدوه، فتعيِّرهم العرب بذلك وتقول: كيف تقاتلونهم وتفدونهم، فيقولون: إنَّا قد أمرنا أن نفديهم، وحُرِّم علينا قتالُهم، قالوا: فلم تقاتلونهم؟ قالوا: إنا نستحيي أن تُستَذلَّ حلفاؤنا، فذلك حين عيَّرهم الله تعالى فقال: ﴿ثُمَّ أَنْتُمْ هَؤُلَاءِ تَقْتُلُونَ أَنْفُسَكُمْ﴾ (٢).\nوفي الآية تقديم وتأخير نظمها: وتُخرجون فريقًا منكم من ديارهم تظاهرون عليهم با لإثم والعدوان، وهو محرَّم عليكم إخراجهم، وإنْ يأتوكم أسرى تفدوهم.\nفكأن الله تعالى أخذ عليهم أربعة عهود: ترك القتل، وترك الإخراج، وترك المظاهرة عليهم مع أعدائهم، وفداء أسراهم.\nفأعرضوا عن كلِّ ما أُمروا إلى الفداء، فقال الله ﷿: ﴿وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ﴾ فإيمانهم:\n_________\n(١) في (ج): أخربوا.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٣٩٧ - ٣٩٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦٢ (٨٦٢) من طريق أسباط، عن السدي.\nوذكره البغوي في \"معالم التنزيل\" ١/ ١١٨، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٧٨.\nوورد نحوه عن ابن عباس، أخرجه الطبري في \"جامع البيان\" ١/ ٣٩٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦١ (٨٦١) مختصرًا، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٧٧، والسيوطي في \"الدر المنثور\" ١/ ١٦٦.","vol":"3","page":433},{"text":"الفداء، وكفرهم: القتل والإخراج.\nوقال مجاهد: يقول: إنْ وجدته في يد غيرك فديتَه، وأنت تقتله بيدك (١).\nوقيل: معناه: تستعملون البعض، وتتركون البعض، تفادون أسرى قبيلتكم، وتتركون أسرى أهل ملتكم فلا تفادونهم (٢).\nقال الله ﷿: ﴿فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَلِكَ مِنْكُمْ﴾ يا معشر اليهود ﴿إِلَّا خِزْيٌ﴾ عذاب وهوان ﴿فِي الْحَيَاةِ الدُّنْيَا﴾ فكان خزي قريظة القتل والسبي، وخزي بني النضير الجلاء والنفي عن منازلهم وديارهم (٣) إلى أذرعات وأريحا (٤) من الشام.\n﴿وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ﴾ وهو عذاب النار وقرأ أبو عبد الرحمن السلمي وأبو رجاء والحسن: (تُرَدُّون) بالتاء، لقوله: ﴿أَفَتُؤْمِنُونَ﴾ (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٣٩٩ من طريق ابن أبي نجيح، عن مجاهد. وذكره البغوي في \"معالم التنزيل\" ١/ ١١٨، وابن الجوزي في \"زاد المسير\" ١/ ١١٢.\n(٢) \"البحر المحيط\" لأبي حيان ١/ ٤٦١.\n(٣) في (ج)، (ش): وجنانهم.\n(٤) أذْرِعَات: بالفتح ثم السكون، وكسر الراء، وعين مهملة، وألف وتاء، وهو بلد بأطراف الشام، يجاور أرض البلقاء وعمَّان. \"معجم البلدان\" لياقوت ١/ ١٣٠. وأريحا: سبق التعريف بها.\n(٥) \"شواذ القراءة\" للكرماني (ص ٢٨)، \"المحرر الوجيز\" لابن عطية ١/ ١٧٥، \"البحر المحيط\" لأبي حيان ١/ ٤٦٢.","vol":"3","page":434},{"text":"(وَمَا اللهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ): بالياء مدني، وأبو بكر ويعقوب، والباقون بالتاء (١).\n\n<span data-type=\"title\" id=toc-458>٨٦ </span>- ﴿أُولَئِكَ الَّذِينَ اشْتَرَوُا﴾\nأي: استبدلوا ﴿الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ فَلَا يُخَفَّفُ﴾ يهوَّن ويرفَّه ﴿عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْصَرُونَ﴾: يُمنَعُون مِن عذاب الله.\n\n<span data-type=\"title\" id=toc-459>٨٧ </span>- ﴿وَلَقَدْ آتَيْنَا﴾\nأي: أعطينا ﴿مُوسَى الْكِتَابَ﴾ أي: التوراة جملةً واحدة. ﴿وَقَفَّيْنَا﴾ أي: وأردفنا وأتبعنا ﴿مِنْ بَعْدِهِ بِالرُّسُلِ﴾ رسولًا بعد رسول، يقال: قَفَا أثرَه، وقَفَّى غيرَه في التعدية، وهو مأخوذ من قَفَا الإنسان، قال الله ﷿: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ (٢). وقال أميَّة بن أبي الصلت:\nقالت لأختٍ لهُ قُصِّيهِ عن جُنُب. . . وكيف تقفو ولا سهلٌ ولا جَددُ (٣)\n_________\n(١) \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٢ - ٢٥٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١٧. وأبو بكر: هو ابن أبي عياش. ويعقوب: هو ابن إسحاق الحضرمي.\n(٢) الإسراء: ٣٦.\nانظر: \"جامع البيان\" للطبري ١/ ٤٠٣، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦٨٠).\n(٣) \"ديوان أمية بن أبي الصلت\" (ص ٢٦)، \"البحر المحيط\" لأبي حيان ١/ ٤٦٤، \"الدر المصون\" للسمين الحلبي ١/ ٤٩٣.","vol":"3","page":435},{"text":"﴿وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ﴾ أي: العلامات الواضحات، والدلالات اللائحات، وهي التي ذكرها الله تعالى في سورة آل عمران والمائدة (١).\n﴿وَأَيَّدْنَاهُ﴾ وقويناه وأعنَّاه، من الآد، والأيد، وهما القوة.\nوقرأ مجاهد: (آيدْنَاهُ) بالمد (٢)، وهما لغتان: مثل: أكْرَمَ وكَرَّمَ ﴿بِرُوحِ الْقُدُسِ﴾ خفَّف ابن كثير (الْقُدْس) كل القرآن، وثقَّلها الآخرون (٣). وهما لغتان مثل: الرُّعْب والرُّعُب (٤)، والسُّحْت والسُّحُت (٥)، ونحوهما.\nواختلفوا في ﴿رُوحِ الْقُدُسِ﴾: فقال الربيع وغيره: هو الروح الذي نفخ فيه، أضافهُ إلى نفسِه تكريمًا وتخصيصًا نحو: بيت الله، وناقة الله، وعبد الله، ونحوها (٦)، والقدس هو الله ﷿ (٧)، يدل عليه\n_________\n(١) آل عمران: ٤٩، ٥٠، والمائدة: ١١٠.\nوانظر: \"جامع البيان\" للطبري ١/ ٤٠٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٦٨ (٨٨٧).\n(٢) \"المحتسب\" لابن جني ١/ ٩٥، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨).\n(٣) \"السبعة\" لابن مجاهد (ص ١٦٣)، \"التيسير\" للداني (ص ٦٤).\n(٤) من (ش).\n(٥) من (ش).\n(٦) ساقطة من (ج).\n(٧) \"معالم التنزيل\" للبغوي ١/ ١١٩، \"الكشاف\" للزمخشري ١/ ١٦٣، \"لباب التأويل\" للخازن ١/ ٨١.\nوانظر: \"جامع البيان\" للطبري ١/ ٤٠٤.","vol":"3","page":436},{"text":"قوله تعالى: ﴿وَرُوحٌ مِنْهُ﴾ (١)، وقوله: ﴿فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا﴾ (٢).\nوقال الآخرون (٣): أراد بالقدس الطهارة، يعني: الروح الطاهرة، سَمَّى روحَه قدسًا؛ لأنه لم تتضمنه أصلاب الفحولة، ولم تشتمل عليه أرحام الطوامث، إنَّما كان أمرًا من أمر الله ﷿ (٤).\nوقال السدي والضحاك وقتادة وكعب: روح القدس جبريل ﵇ (٥).\nوقال الحسن: القدس هو الله ﷿ وروحه جبريل (٦).\n_________\n(١) النساء: ١٧١.\n(٢) التحريم: ١٢.\n(٣) في (ج)، (ش): آخرون.\n(٤) \"جامع البيان\" للطبري ١/ ٤٠٥، في \"تفسير القرآن العظيم\" ابن أبي حاتم ١/ ٢٧١، \"الوسيط\" للواحدي ١/ ١٧١، \"معالم التنزيل\" للبغوي ١/ ١١٩، \"زاد المسير\" لابن الجوزي ١/ ١١٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ١/ ٤٠٤ عن قتادة، والسدي، والضحاك، والربيع.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٧٠، \"النكت والعيون\" للماوردي ١/ ١٦٥، \"الوسيط\" للواحدي ١/ ١٧١، \"معالم التنزيل\" للبغوي ١/ ١١٩، \"المحرر الوجيز\" لابن عطية ١/ ١٧٦، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٨٠، \"الدر المنثور\" للسيوطي ١/ ١٦٧ - ١٦٨.\nوانظر ترجيح هذا القول، وأسباب ترجيحه في \"جامع البيان\" للطبري، وابن كثير. ونسب هذا القول لابن عباس، كما في \"الوسيط\".\n(٦) ذكره الماوردي في \"النكت والعيون\" ١/ ١٥٦، والبغوي في \"معالم التنزيل\" ١/ ١١٩، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢١.\nوانظر: \"تفسير الحسن البصري\" ٢/ ٦٩.","vol":"3","page":437},{"text":"وقال السدي: القدس البركة (١). وقد أعظم الله ﷿ بركة جبريل، إذ أنزل وحيه (٢) إلى أنبيائه على لسانه، وتأييد عيسى بجبريل ﵉ هو أنه كان قرينه يسير معه حيثما سار، والآخر أنه صعد به إلى (٣) السماء. ودليل هذا التأويل قوله ﷿: ﴿قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ﴾ (٤).\nوقال ابن عباس وسعيد بن جبير وعبيد بن عمير: هو اسم الله الأعظم، وبه كان يُحيي الموتى، ويُرِي الناس تلك العجائب (٥).\nوقال ابن زيد: هو الإنجيل، جُعل له روحًا كما جُعل القرآن\n_________\n(١) أخرجه ابن جرير في \"جامع البيان\" ١/ ٤٠٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧١ (٨٩٤).\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٨٢، والسيوطي في \"الدر المنثور\" ١/ ١٦٧.\n(٢) في (ش): عامة وحيه.\n(٣) في (ش): على.\n(٤) النحل: ١٠٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ١/ ٤٠٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٠ (٨٩٢) من طريق الضحاك عن ابن عباس بنحوه، قال ابن أبي حاتم: وروي عن سعيد بن جبير مثل ذلك.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢١ عنهم، والبغوي في \"معالم التنزيل\" ١/ ١٢٠ عن ابن عباس وسعيد.\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٦٧ من رواية ابن عباس، وزاد نسبته إلى ابن المنذر.","vol":"3","page":438},{"text":"لمحمدٍ روحًا (١) يدل عليه قوله ﷿: ﴿وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا﴾ الآية (٢).\nفلما سمعت اليهود بذكر عيسى قالوا: يا محمد لا مثل عيسى كما تزعم عملت، ولا كما تقص علينا من الأنبياء فعلتَ، فأتنا بما أتى به عيسى إن كنت صادقًا (٣)، فقال الله تعالى: ﴿أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ﴾ يا معشر اليهود ﴿بِمَا لَا تَهْوَى أَنْفُسُكُمُ﴾ أي: بما لا تُحب ولا توافق أنفسكم، ﴿اسْتَكْبَرْتُمْ﴾ تكبرتم وتعظمتم عن الإيمان به، ﴿فَفَرِيقًا﴾ أي: طائفة، سميت بذلك لأنها فُرِّقت من الجملة ﴿كَذَّبْتُمْ﴾ عيسى ومحمدًا ﴿وَفَرِيقًا تَقْتُلُونَ﴾ أي: قتلتم زكريا ويحيى وشعيبًا وسائر من قُتلوا من الأنبياء.\n* * *\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٤٠٤. وذكره الماوردي في \"النكت والعيون\" ١/ ١٥٦، وأبو حيان في \"البحر المحيط\" ١/ ٤٦٧، وذكره دون نسبة في \"معالم التنزيل\" البغوي ١/ ١٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٢. وقد ردَّ الطبري في \"جامع البيان\" ١/ ٤٠٤ هذا القول.\n(٢) الشورى: ٥٢.\n(٣) \"معالم التنزيل\" للبغوي ١/ ١٢٠، \"لباب التأويل\" للخازن ١/ ٨١.","vol":"3","page":439},{"text":"<span data-type=\"title\" id=toc-460>٨٨ </span>- قوله ﷿ ﴿وَقَالُوا﴾\nيعني: اليهود ﴿قُلُوبُنَا غُلْفٌ﴾.\nقرأ ابن محيصن بضم اللام، وقرأ الباقون بجزمه (١)، فمن خفَّف فهو جمع الأغْلَف، مثل: أصفَر وصُفْر، وأحمَر وحُمْر ونحوه، الذي عليه غشاوة وغطاء، بمنزلة الأغلف غير المختون.\nوالأغلف والأقلف واحد، ومعناه: عليها غشاوة فلا تَعِي ولا تفقَه ما تقول يا محمد. قاله مجاهد وقتادة (٢). نظيره ودليله قوله ﷿: ﴿وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِمَّا تَدْعُونَا إِلَيْهِ﴾ (٣).\nومن ثقَّل فهو جمع: غِلاف، مثل: حجاب وحُجُب، وكتاب وكُتُب، ومعناه: قلوبنا أوعية لكل علم فلا نحتاج إلى علمك وكتابك، قاله عطاء وابن عباس (٤).\n_________\n(١) \"السبعة\" لابن مجاهد (ص ١٦٤)، \"جامع البيان\" للطبري ١/ ٤٠٦، \"الحجة\" للفارسي ٢/ ١٥٥، \"المحرر الوجيز\" لابن عطية ١/ ١٧٧، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٠٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٤٠٦ - ٤٠٧.\nوذكره الماوردي في \"النكت والعيون\" ١/ ١٥٦، والواحدي في \"الوسيط\" ١/ ١٧٢، والبغوي في \"معالم التنزيل\" ١/ ١٢٠، والسيوطي في \"الدر المنثور\" ١/ ١٦٨.\n(٣) فصلت: ٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ١/ ٤٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٢ (٨٩٩) من طريق الضحاك عن ابن عباس. قال ابن أبي حاتم: وروي عن عطاء الخراساني مثله.\nوذكره البغوي في \"معالم التنزيل\" ١/ ١٢٠ عن ابن عباس وعطاء.","vol":"3","page":440},{"text":"وقال الكلبي: يريدون: أوعية لكل علم، فهي لا تسمع حديثًا إلا وعتْه، إلا حديثك لا تعِيه ولا تعقله، فلو كان فيه خير لفهمتْه ولوعتْه (١).\nقال الله ﷿: ﴿بَلْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ﴾: وأصل اللعن: الطرد والإبعاد، تقول العرب: شأوٌ لعين، أي: بعيد (٢).\nقال الشمَّاخ (٣):\nذعرتُ به القَطَا ونفيتُ عنهُ. . . مقام الذئبِ كالرجلِ اللعينِ (٤)\nفمعنى قوله: ﴿لَعَنَهُمُ اللَّهُ﴾ طردهم (٥) وأبعدهم من كل خير.\nوقال النضر بن شُميل: الملعون المُخزى والمُهلك.\n(قال الزجاج: المعنى، بل طبع الله عليها (٦).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ١٢٠، الخازن في \"لباب التأويل\" ١/ ٨١.\n(٢) \"مجاز القرآن\" لأبي عبيدة ١/ ٤٦، \"الدر المصون\" للسمين الحلبي ١/ ٥٠١.\n(٣) الشمَّاخ بن ضرار بن سنان بن أمامة الذُّبياني، قال ابن سلام: فأما الشماخ، فكان شديد متون الشعر أشد أسر كلام من لبيد، وفيه كزازة، ولبيد أسهل منه منطقًا. \"طبقات فحول الشعراء\" لابن سلام ١/ ١٢٤، ١٣٢.\n(٤) \"ديوان الشَّمَّاخ بن ضرار\" (ص ٣٢١). وورد البيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٤٦، \"جامع البيان\" للطبري ١/ ٤٠٨، \"معاني القرآن\" للزجاج ١/ ١٧٠، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٣، \"الدر المصون\" للسمين الحلبي ١/ ٢٩٦. والشاهد قوله: كالرجل اللعين أي: البعيد المطرود. فاللعن يأتي بمعنى الطرد والإبعاد.\n(٥) بعدها في (ش): الله.\n(٦) \"معاني القرآن\" للزجاج ١/ ١٦٩.","vol":"3","page":441},{"text":"ثم أخبر أنَّ ذلك مجازاةً منه لهم على كفرهم) (١)\n﴿فَقَلِيلًا مَا يُؤْمِنُونَ﴾ قال قتادة: معناه: ما (٢) يؤمن منهم إلا قليل (٣). لأنَّ من آمن من المشركين أكثر ممن آمن من اليهود. وعلى هذا القول (ما) صلة، معناه: فقليلًا يؤمنون. ونصب (قليلًا) على الحال (٤).\nوقال معمر: معناه: لا يؤمنون إلا بقليل مما في أيديهم، ويكفرون بأكثره (٥). وعلى هذا القول يكون ﴿قَلِيلًا﴾ منصوبًا بنزع حرف الصفة، و﴿مَا﴾ صلة، أي: فبقليل يؤمنون.\nوقال الواقدي وغيره: معناه: لا يؤمنون قليلًا أو كثيرًا (٦). وهذا كقول الرجل للآخر: ما أقلَّ ما تفعل كذا وكذا، يريد: لا تفعله البتة.\n_________\n(١) ما بين القوسين ساقط من (ج)، (ش).\n(٢) في (ج): لا.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٥١، ومن طريقه الطبري في \"جامع البيان\" ١/ ٤٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٤ (٩٠٦)، وذكره البغوي في \"معالم التنزيل\" ١/ ١٢٠، والسيوطي في \"الدر المنثور\" ١/ ١٦٩، ونسبه إلى عبد الرزاق، وابن جرير.\n(٤) \"جامع البيان\" للطبري ١/ ٤٠٩، \"البحر المحيط\" لأبي حيان ١/ ٤٧٠.\n(٥) ذكره الطبري في \"جامع البيان\" ١/ ٤٠٩، والبغوي في \"معالم التنزيل\" ١/ ١٢٠، وابن الجوزي في \"زاد المسير\" ١/ ١١٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٣، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٨٤، وأبو حيان في \"البحر المحيط\" ١/ ٤٧٠.\n(٦) ذكره البغوي في \"معالم التنزيل\" ١/ ١٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٣، وأبو حيان في \"البحر المحيط\" ١/ ٤٧٠.","vol":"3","page":442},{"text":"وقال الفراء عن الكسائي: تقول العرب: مَررْنا بأرضٍ قلَّ ما تُنبت الكُرَّاث والبصل، يريدون لا تُنبتُ شيئًا (١).\n\n<span data-type=\"title\" id=toc-461>٨٩ </span>- قوله ﷿ ﴿وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ﴾:\nيعني: القرآن.\n﴿مُصَدِّقٌ﴾ (أي: موافق) (٢). ﴿لِمَا مَعَهُمْ﴾ يعني: التوراة. وقرأ إبراهيم بن أبي عبلة (مصدقًا) بالنصب على الحال (٣). ﴿وَكَانُوا﴾ يعني: اليهود. ﴿مِنْ قَبْلُ﴾ أي: من قبل بعث محمد - ﷺ - ﴿يَسْتَفْتِحُونَ﴾: يستنصرون، قال الله ﷿: ﴿إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ﴾ (٤).\nوفي الحديث: أنَّ النبي - ﷺ - كان يستفتح بصعاليك المهاجرين (٥) (٦).\n_________\n(١) \"جامع البيان\" للطبري ١/ ٤٠٩ - ٤١٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٣، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٨٦.\n(٢) ليست في (ج).\n(٣) \"الكشاف\" للزمخشري ١/ ١٦٥، \"البحر المحيط\" لأبي حيان ١/ ٤٧١.\n(٤) الأنفال: ١٩.\n(٥) يستفتح بصعاليك المهاجرين: أي يستفتح بهم القتال. كأنه يتيمَّن بهم، والصعاليك الفقراء.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٠٧.\n(٦) أخرجه الطبراني في \"المعجم الكبير\" ١/ ٢٩٢ (٨٥٧ - ٨٥٩). ومن طريقه: =","vol":"3","page":443},{"text":"﴿عَلَى الَّذِينَ كَفَرُوا﴾ (مشركي العرب) (١) وذلك أنهم كانوا يقولون إذا حزبهم أمر ودهمهم (٢) عدو: اللهم انصرنا عليهم بالنبي المبعوث في آخر الزمان، الذي نجد نعته وصفته في التوراة.\nوكانوا يقولون لأعدائهم من المشركين: أظلَّ (٣) زمانُ نبي يخرج بتصديق ما قلنا (٤) فنقتلكم معه قتل عاد وإرَم (٥).\n﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا﴾ يعني: محمدًا - ﷺ - من غير بني إسرائيل، وعرفوا نعته وصفته. ﴿كَفَرُوا بِهِ﴾ بغيًا وحسدًا. ﴿فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ﴾.\n_________\n= أخرجه الضياء المقدسي في \"الأحاديث المختارة\" ٤/ ٣٣٧، ٣٣٨ من حديث أمية بن خالد.\nوذكره الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٦٢ وقال: رواه الطبراني، ورجال الرواية الأولى رجال الصحيح. ويعني بالرواية الأولى رواية: (يستفتح) والثانية: (يستنصر).\nوذكر ابن عبد البر أميةَ هذا وقال: روى عن النبي - ﷺ - أنه كان يستفتح بصعاليك المهاجرين. روى عنه أبو إسحاق السبيعي، لا تصح له عندي صحبة، فالحديث مرسل. \"الاستيعاب\" ١/ ١٩٧.\nوكذا ابن حجر في \"الإصابة\" ١/ ٣٨١.\n(١) من (ج).\n(٢) في (ش): أو دهمهم.\n(٣) في (ج): قد أظل.\n(٤) في (ش): قلناه.\n(٥) \"جامع البيان\" للطبري ١/ ٤١٠، \"معالم التنزيل\" للبغوي ١/ ١٢٠ - ١٢١، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٨٦ - ٤٨٧، \"الدر المنثور\" للسيوطي ١/ ١٦٩.","vol":"3","page":444},{"text":"<span data-type=\"title\" id=toc-462>٩٠ </span>- ﴿بِئْسَمَا اشْتَرَوْا بِهِ أَنْفُسَهُمْ﴾\nبئس ونعم: فعلان ماضيان وُضعا للمدح والذم لا يتصرَّفان تصرف الأفعال (١).\nومعنى الآية: (بئسما الذي) (٢) اختاروا لأنفسهم حتى استبدلوا الباطل بالحق والكفر بالإيمان.\nوقيل: معناه: بئسما الذي (٣) باعوا به حظَّ أنفسهم (٤).\n﴿أَنْ يَكْفُرُوا بِمَا أَنْزَلَ اللَّهُ﴾ يعني: القرآن ﴿بَغْيًا﴾ بالبغي، وأصل البغي: الفساد، يقال: بغى الجرح إذا أمدَّ وفَسَد. ﴿أَنْ يُنَزِّلَ اللَّهُ مِنْ فَضْلِهِ﴾ الكتاب والنبوة. ﴿عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ﴾ محمد - ﷺ -.\n﴿فَبَاءُوا بِغَضَبٍ عَلَى غَضَبٍ﴾ (أي: مع غضب) (٥).\nقال ابن عباس: الغضب الأول بتضييعهم التوراة، والغضب الثاني لكفرهم بهذا النبي الذي أحدث الله فيهم (٦).\n_________\n(١) \"معاني القرآن\" للزجاج ١/ ١٧٢، \"الوسيط\" للواحدي ١/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٤.\n(٢) في (ج): بئس الذين.\n(٣) ساقطة من (ج).\n(٤) \"جامع البيان\" للطبري ١/ ١٢١، \"الوسيط\" للواحدي ١/ ١٧٣، \"معالم التنزيل\" للبغوي ١/ ١٢١، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٥، \"لباب التأويل\" للخازن ١/ ٨٢.\n(٥) من (ج).\n(٦) أخرجه الطبري في \"جامع البيان\" ١/ ٤١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٩ (٩٢١) من طريق محمد بن إسحاق قال: حدثني محمد بن أبي =","vol":"3","page":445},{"text":"وقال قتادة وأبو العالية: (الغضب الأول بكفرهم بعيسى والإنجيل، والثاني بكفرهم بمحمد والقرآن) (١).\nوقال السدي: الغضب الأول بعبادتهم العجل، والثاني بكفرهم بمحمد - ﷺ - وتبديل نعته (٢).\n_________\n= محمد، عن سعيد بن جبير أو عكرمة، عن ابن عباس.\nوذكره البغوي في \"معالم التنزيل\" ١/ ١٢١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٨٨، والسيوطي في \"الدر المنثور\" ١/ ١٧١ ونسبه إلى ابن إسحاق، وابن جرير، وابن أبي حاتم في \"تفسير القرآن العظيم\". وذكره ابن هشام في \"السيرة النبوية\" ٢/ ١٩٠ عن ابن إسحاق. قال ابن أبي حاتم: وروي عن عكرمة، ومجاهد، وعطاء، وقتادة، وابن أبي خالد، نحو ذلك.\n(١) ما بين القوسين من (ج)، وقد سقط من (س) والنسخ الأخرى، وجُعل قول السدي -بعده- قولًا لقتادة وأبي العالية ولم يذكر السدي. والمثبت الصواب، كما في المصادر التي أخرجت الأثرين.\nوقول قتادة: أخرجه الطبري في \"جامع البيان\" ١/ ٤١٧. وذكره السيوطي في \"الدر المنثور\" ١/ ١٧١ ونسبه لعبد بن حميد، وابن جرير.\nوقول أبي العالية: أخرجه الطبري أيضًا في \"جامع البيان\" ١/ ٤١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٨ (٩٢٠).\nوذكره عنهما: البغوي في \"معالم التنزيل\" ١/ ١٢١، ابن الجوزي في \"زاد المسير\" ١/ ١١٤، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٨٩.\n(٢) أخرجه ابن جرير في \"جامع البيان\" ١/ ٤١٧ وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٩ (٩٢٣) من طريق أسباط، عن السدي.\nوذكره البغوي في \"معالم التنزيل\" ١/ ١٢١، وابن الجوزي في \"زاد المسير\" ١/ ١١٤، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٨٩، ونسبه هو والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٥ لابن عباس أيضًا.","vol":"3","page":446},{"text":"﴿وَلِلْكَافِرِينَ﴾ أي: وللجاحدين نبوة محمد من الناس كلهم ﴿عَذَابٌ مُهِينٌ﴾ يُهانون فيه ولا يُعَزون.\n\n<span data-type=\"title\" id=toc-463>٩١ </span>- قوله ﷿: ﴿وَإِذَا قِيلَ لَهُمْ آمِنُوا بِمَا أَنْزَلَ اللَّهُ﴾\nيعني: القرآن. ﴿قَالُوا نُؤْمِنُ بِمَا أُنْزِلَ عَلَيْنَا﴾ يعني: التوراة.\n﴿وَيَكْفُرُونَ بِمَا وَرَاءَهُ﴾ أي: بما سواه وبعده. كقوله تعالى: ﴿وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَلِكُمْ﴾ (١) وقوله: ﴿فَمَنِ ابْتَغَى وَرَاءَ ذَلِك﴾ (٢) أي: سواه. ﴿وَهُوَ الْحَقُّ﴾ يعني: القرآن. ﴿مُصَدِّقًا﴾ نصب على الحال. ﴿لِمَا مَعَهُمْ﴾ لهم يا محمد ﴿فَلِمَ تَقْتُلُونَ﴾ أي: قتلتم ﴿أَنْبِيَاءَ اللَّهِ مِنْ قَبْلُ﴾ فَلِمَ: أصله: لِمَا، حُذفت (٣) الألف فرقًا بين الخبر والاستفهام، كقولهم: فَيمَ، وبِمَ، وممَّ، وعلامَ، وحتَّامَ (٤).\nوهذا جواب لقولهم: ﴿نُؤْمِنُ بِمَا أُنْزِلَ عَلَيْنَا﴾ فقال الله جلَّ وعز: ﴿فَلِمَ تَقْتُلُونَ أَنْبِيَاءَ اللَّهِ مِنْ قَبْلُ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ بالتوراة وقد نُهيتم فيها عن قتل الأنبياء.\n* * *\n_________\n(١) النساء: ٢٤.\n(٢) المؤمنون: ٧، والمعارج: ٣١.\n(٣) في (ج): فحذفت.\n(٤) \"معالم التنزيل\" للبغوي ١/ ١٢٢، \"إملاء ما من به الرحمن\" للعكبري ١/ ٥٢، \"الدر المصون\" للسمين الحلبي ١/ ٥١٦.","vol":"3","page":447},{"text":"<span data-type=\"title\" id=toc-464>٩٢ </span>- قوله تعالى: ﴿وَلَقَدْ جَاءَكُمْ مُوسَى بِالْبَيِّنَاتِ﴾\nبالدلالات اللائحات، والعلامات الواضحات ﴿ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-465>٩٣ </span>- قوله: ﴿وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاسْمَعُوا﴾\nأي: استجيبوا وأطيعوا، سميت الطاعة سمعًا على المجاورة؛ لأنه سبب الطاعة والإجابة، ومنه قولهم: سمع الله لمن حمده، أي: أجابَه. وقال:\nدعوتُ الله حتى خِفْتُ ألا. . . يكون الله يسمعُ ما أقولُ (١)\nأي: لا (٢) يجيب.\n﴿قَالُوا سَمِعْنَا﴾ قولك ﴿وَعَصَيْنَا﴾ أمرَك.\nقال أهل المعاني: إنهم لم يقولوا هذا بألسنتهم، ولكنهم لما سمعوا الأمر وتلقوه بالعصيان نُسب ذلك منهم إلى القول اتّساعًا (٣)،\n_________\n(١) البيت لشُمير بن الحارث كما في \"تاج العروس\" للزبيدي ٢١/ ٢٣٥ مادة (سمع)، \"النوادر\" لأبي زيد (ص ١٢٤)، وبلا نسبة في \"لسان العرب\" لابن منظور ٦/ ٣٦٤ مادة (سمع).\n(٢) ساقطة من (ج).\n(٣) \"معالم التنزيل\" للبغوي ١/ ١٢٢، قيل: إن قوله: ﴿سَمِعْنَا وَعَصَيْنَا﴾ قالوه بألسنتهم =","vol":"3","page":448},{"text":"كقول الشاعر:\nومَنْهَلٍ ذُبَابه في غَيْطَلِ. . . يقُلْنَ للرَّائدِ أعْشَبْتَ انْزِلِ (١)\nقوله ﷿: ﴿وَأُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ﴾ أي: حُبَّ العجل، كقوله ﷿: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٢). وقال النابغة:\nوكيف يُواصَل (٣) من أصبحتْ. . . خلالتُه كأبي مرْحبِ (٤)\nأي: كخلالة أبي مرحب.\nومعناه: أدخِل في قلوبهم حبُّ العِجل وخالطها ذلك كإشراب اللون لشدة الملازمة.\n_________\n= ونطقوا بذلك مبالغة في التعنت والعصيان، ويؤيده قول ابن عباس: كانوا إذا نظروا إلى الجبل قالوا: سمعنا وأطعنا، وإذا نظروا إلى الكتاب قالوا: سمعنا وعصينا. وهذا القول أحسن، لأنه لا يصار إلى التأويل مع إمكان حمل الشيء على ظاهره، لا سيما إذا لم يقم دليل على خلافه.\nانظر: \"البحر المحيط\" لأبي حيان ١/ ٤٧٦.\n(١) لم أجده.\n(٢) يوسف: ٨٢.\n(٣) في (ش): نواصل.\n(٤) \"ديوان النابغة الجعدي\" (ص ٣٩)، \"معاني القرآن\" للزجاج ١/ ٩٣، ١٧٥، \"لسان العرب\" لابن منظور ٤/ ٢٠٢ مادة (خلل)، ٥/ ١٦٧ مادة (حب). قال ابن منظور: وأبو مرحب: كنية الظل، ويقال: هو كنية عرقوب الذي قيل عنه: مواعيد عرقوب.","vol":"3","page":449},{"text":"﴿بِكُفْرِهِمْ قُلْ بِئْسَمَا يَأْمُرُكُمْ بِهِ إِيمَانُكُمْ﴾ أن تعبدوا العجل من دون الله. ﴿إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ بزعمكم، وذلك أنهم قالوا: نؤمن بما أنزل علينا فكذَّبهم الله تعالى.\n\n<span data-type=\"title\" id=toc-466>٩٤ </span>- قوله ﷿: ﴿قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً﴾ الآية.\nقال المفسِّرون: سبب نزول هذِه الآية أنَّ اليهود ادَّعوا دعاوى باطلة حكاها الله ﷿ عنهم في كتابه، كقوله تعالى: ﴿وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةً﴾ (١) ﴿وَقَالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا﴾ (٢) وقولهم: ﴿نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ﴾ (٣) فكذَّبهم الله ﷿ وألزمهم الحجة (٤)، فقال:\n﴿قُلْ﴾ يا محمد لهم ﴿إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ﴾ يعني الجنة ﴿خَالِصَةً﴾ أي: خاصةً، كقوله تعالى: ﴿خَالِصَةٌ لِذُكُورِنَا﴾ (٥) وقوله: ﴿خَالِصَةً يَوْمَ الْقِيَامَةِ﴾ (٦) وقوله: ﴿خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ﴾ (٧) أي: خاصة من دون النَّاس. ﴿فَتَمَنَّوُا الْمَوْتَ﴾ أي:\n_________\n(١) البقرة: ٨٠.\n(٢) البقرة: ١١١.\n(٣) المائدة: ١٨.\n(٤) \"جامع البيان\" للطبري ١/ ٤٢٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٨٤ (٩٤٠)، \"الوسيط\" للواحدي ١/ ١٧٦، \"معالم التنزيل\" للبغوي ١/ ١٢٢ - ١٢٣.\n(٥) الأنعام: ١٣٩.\n(٦) الأعراف: ٣٢.\n(٧) الأحزاب: ٥٠.","vol":"3","page":450},{"text":"فأرِيدوه واسألوه، لأنَّ من علم أنَّ الجنة مآبه (١) حنَّ إليها، ولا سبيل إلى دخولها إلا بعد الموت، فاستعجلوه بالتمنِّي ﴿إِنْ كُنْتُمْ صَادِقِينَ﴾ في قولكم، محقين في دعواكم، وقيل: في قوله: ﴿فَتَمَنَّوُا الْمَوْتَ﴾ أي: ادعوا (٢) على الفرقة الكاذبة.\nفروى ابن عباس عن رسول الله - ﷺ - أنه (٣) قال: \"لو تمنَّوا الموت لغصَّ كل إنسان منهم بريقه، وما بقي على وجه الأرض يهودي إلا مات\" (٤).\n_________\n(١) في (ش): مآله.\n(٢) بعدها في (ج)، (ش): بالموت.\n(٣) من (ج).\n(٤) أخرج البيهقي في \"دلائل النبوة\" ٦/ ٢٧٤ باب ما جاء في قول الله ﷿ ﴿قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ﴾ من طريق الكلبي، عن أبي صالح، عن ابن عباس مرفوعًا، وفيه: \"لا يقولها رجل منكم إلا غص بريقه فمات مكانه. . \". وسبق الكلام حول رواية الكلبي عن أبي صالح وأنها واهية. وأخرج أحمد في \"المسند\" ١/ ٢٤٨ (٢٢٢٥)، وأبو يعلى في \"المسند\" ٤/ ٤٧١ - ٤٧٢ (٢٦٠٤)، والطبري في \"جامع البيان\" ٢/ ٤٢٥ من طريق عبد الكريم الجزري، عن عكرمة، عن ابن عباس قال: قال أبو جهل: لئن رأيت محمدًا عند الكعبة لأتيته حتى أطأ على عنقه. قال: فقال رسول الله - ﷺ -: \"لو فعل لأخذته الملائكة عيانًا، ولو أنَّ اليهود تمنوا الموت لماتوا، ورأوا مقاعدهم من النار، ولو خرج الذين يباهلون رسول الله - ﷺ - لرجعوا لا يجدون أهلًا ولا مالًا\". وذكره الهيثمي في \"مجمع الزوائد\" ٨/ ٢٢٨ وقال: في الصحيح طرف من أوله، رواه أحمد وأبو يعلى، ورجال أبي يعلى رجال الصحيح. وذكره أيضًا في ٦/ ٣١٤ وقال: قلت: هو في الصحيح بغير سياق، رواه البزار ورجاله رجال الصحيح. =","vol":"3","page":451},{"text":"<span data-type=\"title\" id=toc-467>٩٥ </span>- فقال الله ﷿: ﴿وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ﴾\nلعلمهم (١) في دعواهم أنهم كاذبون.\n﴿وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ﴾ يعني: اليهود، وهذا من إعجاز القرآن؛ لأنه تحدَّاهم، ثم أخبر أنهم لا يفعلون قبل أن قال لهم هذِه المقالة، فكان على ما أخبر (٢).\n_________\n= والحديث رواه البخاري، والترمذي، من نفس الطريق السابقة: عبد الكريم، عن عكرمة، عن ابن عباس مرفوعًا به. ولكن ليس فيه شطره الأخير \"ولو أن اليهود. . . \" الخ.\nانظر: \"صحيح البخاري\" -مع \"الفتح\"- كتاب التفسير، باب ﴿كَلَّا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ (١٥) نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ (١٦)﴾ (٤٩٥٨)، \"سنن الترمذي\" كتاب تفسير القرآن، باب ومن سورة اقرأ باسم ربك (٣٣٤٨) وهو في \"المسند\" للإمام أحمد أيضًا ١/ ٣٦٨ (٣٤٨٣) بمثل لفظ البخاري والترمذي.\nوأخرج الطبري في \"جامع البيان\" ١/ ٤٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٤ (٩٤١) عن ابن عباس موقوفًا، قال: \"لو تمنوا الموت لشرق أحدهم بريقه\".\nوأخرج الطبري في \"جامع البيان\" ١/ ٤٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٩٤٣) عن عكرمة في قوله: ﴿فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ﴾ قال: وقال ابن عباس: لو تمنى اليهود الموت لماتوا.\nوأورد ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٩٣ - ٤٩٤، هذِه الموقوفات عن ابن عباس بأسانيدها، وقال: وهذِه أسانيد صحيحة إلى ابن عباس.\nوانظر: \"الدر المنثور\" للسيوطي ١/ ١٧٢.\n(١) بعدها في (ج)، (ش): أنهم.\n(٢) في (ش): أخبره.","vol":"3","page":452},{"text":"<span data-type=\"title\" id=toc-468>٩٦ </span>- قوله ﷿: ﴿وَلَتَجِدَنَّهُمْ﴾\nاللام لام القسم، والنون تأكيد القسم، تقديره: والله لتجدنهم (يا محمد) (١) يعني: اليهود ﴿أَحْرَصَ النَّاسِ عَلَى حَيَاةٍ﴾ وفي مصحف أبي: (على الحياة) (٢).\n﴿وَمِنَ الَّذِينَ أَشْرَكُوا﴾ قيل: إنَّه متصل بالكلام الأول، معناه: وأحرص من الذين أشركوا. قال الفراء: وهذا كما تقول (٣): هو أسخى الناس ومن حاتم. أي: وأسخى من حاتم (٤).\nوقيل: هو ابتداء، وتمام الكلام عند قوله: ﴿عَلَى حَيَاةٍ﴾ ثم ابتدأ بواو الاستئناف وأضْمَرَ لـ ﴿يَوَدُّ﴾ اسمًا تقديره: ومن الذين أشركوا من (٥) يود أحدهم (٦)، كقول ذي الرُّمَّة:\nفظَلُّوا ومنهم دمعُهُ سابقٌ لهُ ... وآخرُ تُذرِي دمعَةَ العينِ بالهَمْلِ (٧)\nأراد: منهم من دمعه سابق له، وأراد بالذين أشركوا المجوس.\n_________\n(١) ساقطة من (ج).\n(٢) \"الكشاف\" للزمخشري ١/ ١٦٨، \"البحر المحيط\" لأبي حيان ١/ ٤٨١.\n(٣) في (ج): يقال.\n(٤) \"معاني القرآن\" للفراء ١/ ٦٢ - ٦٣، والذي في \"معاني القرآن\": هو أسخى الناس ومن هَرِم.\n(٥) ساقطة من (ج).\n(٦) \"معالم التنزيل\" للبغوي ١/ ١٢٣، \"البحر المحيط\" لأبي حيان ١/ ٤٨١.\n(٧) \"ديوان ذي الرُّمَّة\" (ص ٢١٩).","vol":"3","page":453},{"text":"﴿يَوَدُّ أَحَدُهُمْ﴾ يريد ويتمنَّى. ﴿لَوْ يُعَمَّرُ﴾ أنْ يُعمَّر، تقديره: تعميرَ ﴿أَلْفَ سَنَةٍ﴾ قال المفسرون: هو تحية المجوس فيما بينهم: عِشْ ألف سنة، وكُل ألف نيروز ومهرجان (١).\nقال الله ﷿: ﴿وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ﴾ بمباعده من النار. ﴿أَنْ يُعَمَّرَ﴾ أي: تعميره، يقال: زحزحته فتزحزح، أي: باعدته (٢) فتباعد، يكون لازمًا ومتعديًا (٣).\nقال ذو الرُّمَّة في المتعدِّي:\nيا قابِضَ الروحِ منْ نفسِي إذا احتُضرتْ ... وغافرَ الذنبِ زحْزِحني عن النارِ (٤)\nوقال الآخر في اللازم:\nخَليليَّ ما بالُ الدُّجى لا يُزحْزَخُ ... وما بالُ ضَوء الصُّبْحِ لا يتوضَّحُ (٥)\n_________\n(١) \"معاني القرآن\" للفراء ١/ ٦٣، \"جامع البيان\" للطبري ٢/ ٤٢٩، \"معاني القرآن\" للزجاج ١/ ١٧٨، \"النكت والعيون\" للماوردي ١/ ١٦٢، \"معالم التنزيل\" للبغوي ١/ ١٢٣، \"مفاتيح الغيب\" للرازي ٣/ ١٩٣، \"لباب التأويل\" للخازن ١/ ٨٤.\n(٢) في (ج)، (ش): بعدته.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٠، \"الدر المصون\" للسمين الحلبي ٢/ ١٦.\n(٤) \"ديوان ذي الرُّمة\" (ص ١٣٠)، وورد البيت في \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٠، \"الدر المصون\" للسمين الحلبي ٢/ ١٦.\nوالشاهد قوله: (زحزحني) أي: أبعدني. وهو هنا متعدٍّ.\n(٥) البيت ورد غير منسوب في \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣١، \"الدر =","vol":"3","page":454},{"text":"﴿وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-469>٩٧ </span>- قوله ﷿ ﴿قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ﴾ الآية.\nقال ابن عباس: إنَّ حبرًا من أحبار اليهود من فَدَك (١)، يقال له: عبد الله بن صوُريا حاجَّ النبي - ﷺ - وسأله عن أشياء، فلمَّا اتَّجهت الحجة عليه قال: أيّ ملَكٍ يأتيك من السماء، قال: جبريل ﵇ ولم يبعث الله تعالى نبيًّا قط (٢) إلا وهو وليُّه، قال: ذلك (٣) عدونا من الملائكة، ولو كان ميكائيل مكانه لآمنَّا بك، إنَّ جبريل ينزل بالعذاب والقتال والشدة، وإنَّه عادانا مرارًا كثيرةً، وكان أشدَّ ذلك علينا أنَّ الله تعالى أنزل على نبيّنا أنَّ بيت المقدس سيخرب على يدي (٤) رجل يقال له: بُخْتُنَصَّر، فأخبرنا بالحين الذي يخرُب فيه، فلما كان وقته بعثنا رجلًا من أقوياء بني إسرائيل في طلب بُخْتُنَصَّر ليقتله، فانطلق يطلبه حتى لقيه ببابل غلامًا مسكينًا ليست له قوة، فأخذه صاحبنا ليقتله، فدَفع عنه\n_________\n= المصون\" للسمين الحلبي ٢/ ١٦.\nوالشاهد قوله: (يزحزح) من زحزح، وهو هنا لازم غير متعدٍّ.\n(١) فَدَك: بفتح أوله وثانيه، قرية بالحجاز بينها وبين المدينة يومان، وقيل: ثلاثة، أفاءها الله على رسوله - ﷺ - في سنة سبع صلحًا، وحصل حولها اختلاف كثير بعد النبي - ﷺ - بين آله ﵇.\n\"معجم ما استُعجم\" للبكري ٣/ ١٠١٥، \"معجم البلدان\" لياقوت ٤/ ٢٣٨.\n(٢) ساقطة من (ج).\n(٣) في (ج)، (ش): ذاك.\n(٤) في (ت): يد.","vol":"3","page":455},{"text":"جبريل، وقال لصاحبنا: إن كان ربكم هو الذي أذن في هلاككم فلن تُسَلَّط عليه، وإن لم يكن هذا فعلى أي حق تقتله؟ فصدَّقه صاحبنا، ورجع إلينا، وكَبُر بُخْتُنَصَّر وقَوِي وغزانا، وخرَّب بيت المقدس، فلهذا نتخذه عدوًّا.\nفأنزل الله ﷿ هذِه الآية (١).\n_________\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ٣٣)، والبغوي في \"معالم التنزيل\" ١/ ١٢٤، عن ابن عباس بمثله.\nوذكره ابن حجر في \"العجاب في بيان الأسباب\" (ص ٢٩٦ - ٢٩٧)، عن الواحدي، وقال: قلت: يتعجب من جزمه بهذا عن ابن عباس مع ضعف طريقه، فإنه من تفسير عبد الغني بن سعيد الثقفي، وقد قدمتُ أنه هالك.\nوقد ورد جزء منه عن ابن عباس مرفوعًا من طريق آخر:\nفقد أخرج الإمام أحمد في \"مسنده\" ١/ ٢٧٤ (٢٤٨٣)، وأبو نعيم في \"حلية الأولياء\" ٤/ ٣٣٧ من طريق بكير بن شهاب عن سعيد بن جبير عن ابن عباس. وفيه أنهم سألوا النبي - ﷺ - عن خمسة أشياء: عن علامة النبي، وكيف تؤنث المرأة وتذكر، وعما حرم إسرائيل على نفسه، وعن الرعد، وآخرها عن صاحبه من الملائكة، وجاء فيه: . . . قالوا: صدقت، إنما بقيت واحدة وهي التي نبايعك إن أخبرتنا بها، فإنه ليس من نبي إلا له ملك يأتيه بالخبر، فأخبرنا من صاحبك؟ قال: جبريل ﵇، قالوا: جبريل ذاك الذي ينزل بالحرب والقتال والعذاب، عدونا، لو قلت: ميكائيل الذي ينزل بالرحمة والنبات والقطر لكان، فأنزل الله ﷿ ﴿قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ﴾ إلى آخر الآية.\nقال أبو نعيم: غريب من حديث بكير، تفرَّد به بكير.\nوصحح إسناده أحمد شاكر في تحقيقه لـ \"المسند\" ٥/ ١٧٢ (٢٥١٤). وأخرجه الواحدي في \"أسباب النزول\" (ص ٣٢) من هذا الطريق واقتصر فيه على ذكر جبريل. =","vol":"3","page":456},{"text":"وقال مقاتل: نزلت في اليهود، وذلك أنهم قالوا (١): إنَّ جبريل عدوُّنا، أُمِر أن يجعل النبوة فينا فجعلها في غيرنا، فأنزل الله ﷿\n_________\n= وأخرجه من هذا الطريق الترمذي كتاب التفسير، سورة الرعد (٣١١٧)، والنسائي في \"السنن الكبرى\"، كتاب عشرة النساء -كما في \"تحفة الأشراف\" ٤/ ٣٩٤ - وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٦٧، ٢٨٨ (١٨٦، ٩٥٨)، لكن ليس فيه ذكر جبريل.\nقال الترمذي: حديث حسن غريب.\nوصححه الألباني في \"صحيح سنن الترمذي\" ٣/ ٦٤ (٢٤٩٢).\nوأخرجه أحمد في \"المسند\" ١/ ٢٧٣ (٢٤٧١)، والطبري في \"جامع البيان\" ١/ ٤٣٢ - ٤٣١ من طريق شهر بن حوشب، عن ابن عباس، في سياق طويل، وفيه سؤالهم عن جبريل.\nوصحح إسناده أحمد شاكر في تحقيقه لـ\"جامع البيان\" للطبري ٢/ ٣٧٧.\nوذكره الهيثمي في \"مجمع الزوائد\" ٨/ ٢٤٢ وقال: رواه الترمذي باختصار، ورواه أحمد والطبراني ورجالهما ثقات.\nوانظر في هذا أيضًا \"جامع البيان\" للطبري ١/ ٤٣١ وما بعدها، \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٩٩ - ٥٠٠، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٨٩ - ٣٠٠، \"الدر المنثور\" للسيوطي ١/ ١٧٣ - ١٧٤.\nفائدة: قال ابن حجر بعد أن ذكر المرويات في سبب نزول الآية: وحاصل ما ذكر فيه ثلاثة أقوال:\nأحدها قول الجمهور: إنَّ عداوتهم لكونه ينزل بالعذاب.\nثانيها: كونه حال دون قتل بختنصَّر الذي خرَّب مسجدهم، وسفك دماءهم، وسبى ذراريهم.\nثالثها: كونه عدل بالنبوة عن بني إسرائيل إلى بني إسماعيل. \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٩٨.\n(١) في (ج): قالت اليهود.","vol":"3","page":457},{"text":"هذِه الآية (١).\nوقال قتادة وعكرمة والسدي: كان لعمر بن الخطاب - ﵁ - أرضٌ بأعلى المدينة، وممرُّها على مِدْراسِ (٢) اليهود، وكان عمر إذا أتى أرضه يأتيهم ويسمع منهم ويكلمهم، فقالوا له: يا عمر، ما في أصحاب محمد أحب إلينا منك، إنَّهم يمرون بنا فيؤذوننا، وأنت لا تؤذينا، وإنَّا لنطمع فيك. فقال عمر - ﵁ -: والله ما أُحبُّكم لحبكم إياي (٣)، ولا أسألكم لأني شاكٌّ في ديني، وإنَّما أدخل إليكم (٤) لأزداد بصيرةً في أمر محمد - ﷺ - وأرى آثاره في كتابكم، فقالوا: مَن صاحب محمد الذي يأتيه من الملائكة؟ فقال: جبريل ﵇ قالوا (٥): ذاك عدوُّنا، يُطْلع محمدًا على سرِّنا، وهو صاحب كلِّ عذاب وخسفٍ وسَنَةٍ وشدَّة، وإنّ ميكائيل إذا جاء جاء بالخصب والسِّلم. فقال لهم عمر: أتعرفون جبريل وتُنْكرون محمدًا؟ قالوا: نعم. قال: فأخبروني عن منزلة جبريل وميكائيل من الله ﷿. قالوا: جبريل عن يمينه، وميكائيل عن يساره، وميكائيل عدوٌّ، لجبريل. فقال\n_________\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ٣٤)، والبغوي في \"معالم التنزيل\" ١/ ١٢٤.\n(٢) المدراس: هو البيت الذي يدرسون فيه. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١١٣، وفي النسخ الأخرى: مدارس.\n(٣) من (ت).\n(٤) في (ج): عليكم.\n(٥) في (ت): قال.","vol":"3","page":458},{"text":"عمر: فإنِّي أشهد أنَّ من كان عدوًّا لجبريل فهو عدو لميكائيل، ومن كان عدوًّا لميكائيل فهو عدوٌّ لجبريل، ومن كان عدوًّا لهما فإنَّ الله ﷿ عدوٌّ له. ثم رجع عمر إلى رسول الله - ﷺ - فوجد جبريل قد سبقه بالوحي، فقرأ عليه رسول الله - ﷺ - هذِه الآيات، وقال: \"لقد وافقك ربك يا عمر\" فقال عمر - ﵁ -: لقد رأيتني في دين الله بعد ذلك أصلب من الحجر (١).\nقال الله تعالى تصديقًا لقول عمر: ﴿قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ﴾.\nوفي ﴿وَجِبْرِيلَ﴾ سبعُ قراءات (٢):\n(جَبْرَئيلَ) مهموز مُشبَع مفتوح الجيم والراء. وهي (٣) قراءة حمزة والكسائي وأبي بكر وخلف، واختيار أبي عبيد. وقال: رأيتُ في\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٤٣٣ - ٤٣٤ عن قتادة والسدي بنحوه. وأخرجه سفيان بن عيينة عن عكرمة، كما في \"الدر المنثور\" للسيوطي ١/ ١٧٤ - ١٧٥ وليس في تفسيره المطبوع.\nوذكره البغوي في \"معالم التنزيل\" ١/ ١٢٤ - ١٢٥. وانظر: \"أسباب النزول\" للواحدي (ص ٣٢ - ٣٣)، \"تفسير القرآن العظيم\" لابن كثير ١/ ٥٠٦.\nقال الطبري: أجمع أهل العلم بالتأويل جميعًا على أنَّ هذِه الآية نزلت جوابًا لليهود من بني إسرائيل، إذ زعموا أن جبريل عدوٌّ لهم، وأن ميكائيل وليٌّ لهم، ثم اختلفوا في السبب الذي من أجله قالوا ذلك. . . \"جامع البيان\" ١/ ٤٣١.\nوانظر: \"البحر المحيط\" لأبي حيان ١/ ٤٨٨.\n(٢) في (ج): لغات.\n(٣) في (ش): وهو.","vol":"3","page":459},{"text":"مصحف عثمان -الذي يقال له: الإمام- بالياء في (جبريل) و(ميكائيل)، وإثبات الياء يدل على الهمز. وقال الشاعر:\nشهِدْنا فما تَلْقَى لنا من كتيبةٍ ... مَدى الدهرِ إلا جَبْرَئيلُ أَمامهَا (١)\nو(جَبْرائِيلْ) ممدود مهموز مشبع على وزن (جبراعيل)، وهي قراءة ابن عباس وعلقمة وابن وثاب (٢).\nو(جَبْرائِل) ممدود مهموز مختلس، على وزن (جَبْراعِل)، وهي قراءة طلحة بن مصرِّف (٣).\nو(جَبْرئِل) مقصور مهموز (مختلس، على وزن جبرعل) (٤) وهي\n_________\n(١) البيت لحسان - ﵁ -.\nانظر: \"ديوانه\" ١/ ٥٢٢، \"الحجة\" للفارسي ٢/ ١٦٨، \"الحجة\" لابن زنجلة (ص ١٠٧)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٢، \"البحر المحيط\" لأبي حيان ١/ ٤٦٨، \"الدر المصون\" للسمين الحلبي ٢/ ١٩، وغيرها.\nوفي النسخ الأخرى: (يُلقى) بالياء، وكتب في (س): بالروايتين، وورد في جميع المصادر السابقة بالتاء. وفي \"الديوان\" (نصرنا) بدل (شهدنا). وبعضهم نسب البيت لكعب بن مالك. وهو في \"ديوان كعب\" أيضًا (ص ٩٣).\n(٢) \"شواذ القراءة\" للكرماني (ص ٢٩)، \"المحرر الوجيز\" لابن عطية ١/ ١٨٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٢، \"البحر المحيط\" لأبي حيان ١/ ٤٨٦.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥)، \"الكشاف\" للزمخشري ١/ ١٦٩، \"المحرر الوجيز\" لابن عطية ١/ ١٨٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٢، \"البحر المحيط\" لأبي حيان ١/ ٤٨٦، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٠٩، ونسبت هذِه القراءة أيضا إلى الحسن، وعكرمة.\n(٤) ما بين القوسين من النسخ الأخرى، وهي ساقطة من (ت).","vol":"3","page":460},{"text":"قراءة يحيى بن آدم (١) (٢).\nو(جبْرَئلَّ) مهموز مقصور مشدَّد اللام من غير ياء. وهي قراءة يحيى ابن يَعْمر وعيسى بن عمر والأعمش (٣).\nو(جَبْرِيل) بفتح الجيم وكسر الراء من غير همز، وهي قراءة ابن كثير (٤)، وأنشد:\nوجبريل رسولُ الله فينا ... وروحُ القدس ليس (له كفاءُ) (٥)\n_________\n(١) هو يحيى بن آدم بن سليمان الكوفي، أبو زكريا، مولى ابن أمية، الحافظ، الثقة، الفاضل، المقرئ، صاحب أبي بكر بن عياش، قال أبو عمرو الداني وغيره: روى حروف عاصم سماعًا من غير تلاوة عن أبي بكر، وقال الذهبي: أثبت الروايات عن أبي بكر رواية يحيى بن آدم، توفي سنة (٢٠٣ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ١٦٦، \"غاية النهاية\" لابن الجزري ٢/ ٣٦٣، \"تقريب التهذيب\" لابن حجر (٧٥٤٦)، \"طبقات المفسرين\" للداودي ٢/ ٣٦٠.\n(٢) قال ابن مجاهد: وقرأ عاصم في رواية يحيى بن آدم، عن أبي بكر ابن عياش، وحماد بن سلمة، عن عاصم: (جَبْرَئِل) بفتح الجيم والراء وهمزة بين اللام والراء غير ممدودة في وزن جَبْرَعِل، خفيفة اللام.\n\"السبعة\" (ص ١٦٦)، وانظر: \"الحجة\" لابن زنجلة (ص ١٠٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١٩.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨)، \"الكشاف\" للزمخشري ١/ ١٦٩، \"المحرر الوجيز\" لابن عطية ١/ ١٨٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٢، \"البحر المحيط\" لأبي حيان ١/ ٤٨٦.\n(٤) \"السبعة\" لابن مجاهد (ص ١٦٦)، \"التيسير\" للداني (ص ٦٤)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٤.\n(٥) البيت لحسان بن ثابت - ﵁ -. في \"ديوانه\" ١/ ١٨، \"الحجة\" للفارسي ٢/ ١٦٨، =","vol":"3","page":461},{"text":"و﴿وَجِبْرِيلَ﴾ بكسر الجيم والراء من غير همز، وهي قراءة على بن أبي طالب، وأبي عبد الرحمن، وأبي رجاء، وأبي العالية، وسعيد بن المسيب، والحسن، وعُظمِ أهل البصرة، والمدينة وحفص (١) واختيار أبي حاتم (٢).\nوقد رُوي ذلك عن النبي - ﷺ -:\n[٢٨٣] أخبرنا أبو بكر محمد بن محمد بن عثمان (٣) قال: أخبرنا أبو بكر بن مجاهد (٤) قال: حدثني الحسين بن بشر (٥) قال: نا روح بن عبد المؤمن (٦)،\n_________\n= الحجة\" لابن زنجلة (ص ١٠٥ - ١٠٧)، \"معالم التنزيل\" للبغوي ١/ ١٢٥، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٢، \"البحر المحيط\" لأبي حيان ١/ ٤٨٥، \"الدر المصون\" للسمين الحلبي ٢/ ١٩.\nوما بين القوسين من المصادر السابقة، وقع في (س) والنسخ الأخرى: (ليس به خفاء). في بعض المصادر (مِنا) بدل (فينا).\n(١) من (ت).\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ١٦٦)، \"التيسير\" للداني (ص ١٦٤)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٥، \"الحجة\" لابن زنجلة (ص ١٠٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١٩.\n(٣) متكلم فيه.\n(٤) ثقة، مأمون.\n(٥) الحسين بن بشر بن معروف، أبو الحسين الطبري الريشي، يُعرف بالصوفي، روى القراءة عن روح بن عبد المؤمن، روى عنه أبو بكر بن مجاهد.\n\"غاية النهاية\" لابن الجزري ١/ ٢٣٩.\n(٦) روح بن عبد المؤمن الهذلي مولاهم، أبو الحسن البصري، المقرئ، ذكره ابن حبان في \"الثقات\"، وقال أبو حاتم: صدوق، وقال الذهبي: كان متقنًا مجودًا، =","vol":"3","page":462},{"text":"عن محمد بن صالح (١)، عن شبل (٢)، عن عبد الله بن كثير (٣) قال: رأيت رسول الله - ﷺ - في المنام وهو يقرأ: ﴿وَجِبْرِيلَ﴾ بكسر الجيم والراء من غير همز، فلا أقرؤها إلا هكذا (٤).\nقلت: والصحيح المشهور عن (٥) ابن كثير ما تقدَّم (٦)، والله أعلم.\n_________\n= قال أيضًا: ثقة، وقال ابن الجزري: مقرئ جليل، ثقة، ضابط، مشهور، وقال ابن حجر: صدوق. وفي سنة (٢٣٣ هـ) وقيل غير ذلك.\n\"الثقات\" لابن حبان ١/ ٢٤٤، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٩٩، \"معرفة القراء الكبار\" للذهبي ١/ ٢١٤، \"الكشاف\" للزمخشري ٣/ ٢٩٦ \"غاية النهاية\" لابن الجزري ١/ ٢٨٥، \"تهذيب الكمال\" للمزي ٩/ ٢٤٦، \"تهذيب التهذيب\" لابن حجر ١/ ٦١٥، \"تقريب التهذيب\" لابن حجر (١٩٧٤).\n(١) هو أبو إسحاق المري البصري الخياط.\nروى الحروف سماعًا عن شبل بن عباد، روى القراءة عنه عرضً محمد بن عبد الله بن القاسم بن أبي بزة، وروى الحروف عنه روح بن عبد المؤمن، وإسحاق بن أبي إسرائيل.\n\"غاية النهاية\" لابن الجزري ٢/ ١٥٥.\n(٢) شبل بن عياد، ثقة، رمي بالقدر.\n(٣) صدوق، أحد الأئمة.\n(٤) [٢٨٣] الحكم على الإسناد:\nضعيف لإرساله. لضعف شيخ المصنف، وفيه رواةٌ لم يُذكروا بجرح أو تعديل.\nالتخريج:\nرواه ابن مجاهد في كتابه \"السبعة\" (ص ١٦٦) عن حسين بن بشر به.\nوذكره ابن زنجلة في \"الحجة\" (ص ١٠٧)، وابن عطية في \"المحرر الوجيز\" ١/ ١٨٣.\n(٥) في (س): من. المثبت من النسخ الأخرى.\n(٦) يعني قراءة (جَبْريل) بفتح الجيم وكسر الراء من غير همزة. قد تقدمت قريبًا.","vol":"3","page":463},{"text":"وأما التفسير:\nفقال العلماء: (جبْر) و(ميك): هما العبد بالسُّريانية، و(إِيْل) هو الله سبحانه (١) يدل عليه ما:\n[٢٨٤] أخبرنا محمد بن أحمد بن عبدوس (٢) قال: أنا محمد بن محمد بن الحسن (٣) قال: أنا على بن عبد العزيز (٤) قال: أنا أبو عبيد (٥) قال: نا أبو معاوية (٦) عن الأعمش (٧) عن إسماعيل بن رجاء (٨) عن معاوية (٩) يرفعه قال: \"إنما جبريل وميكائيل كقولك (١٠): عبد الله وعبد الرحمن\" (١١).\n_________\n(١) \"جامع البيان\" للطبري ١/ ٤٣٦ - ٤٣٧، \"الوسيط\" للواحدي ١/ ١٧٩، \"معالم التنزيل\" للبغوي ١/ ١٢٥، \"الدر المنثور\" للسيوطي ١/ ١٧٦.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) قال الحاكم: كان صحيح السماع مقبول الرواية.\n(٤) أبو الحسن البغوي راوية أبي عبيد، صدوق.\n(٥) الإمام، الثقة، المشهور.\n(٦) ثقة، أحفظ الناس لحديث الأعمش.\n(٧) ثقة، حافظ، لكنه مدلس.\n(٨) هو ابن ربيعة الزُّبَيْدي -بضم الزاي- أبو إسحاق الكوفي، قال ابن حجر: ثقة، تكلم فيه الأزدي بلا حجة، من الخامسة. تهذيب الكمال\" للمزي ٣/ ٩٠، \"تقريب التهذيب\" لابن حجر (٤٤٧).\n(٩) صحابي.\n(١٠) في (ش): كقوله.\n(١١) [٢٨٤] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل. =","vol":"3","page":464},{"text":"وقيل: (جبريل) مأخوذ من جبروت الله، و(ميكائيل) من ملكوت الله.\nوقوله: ﴿فَإِنَّهُ﴾: يعني: جبريل: ﴿نَزَّلَهُ﴾ يعني: القرآن، كنايةٌ عن غير مذكور، كقوله تعالى: ﴿وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَى ظَهْرِهَا مِنْ دَابَّةٍ﴾ (١) يعني: الأرض، وقوله: ﴿حَتَّى تَوَارَتْ بِالْحِجَابِ﴾ (٢) يعني: الشمس.\n﴿عَلَى قَلْبِكَ﴾: يا محمد. ﴿بإِذْنِ اللَّهِ﴾، بأمر الله ﴿مُصَدِّقًا﴾ موافقًا ﴿لِمَا بَيْنَ يَدَيْهِ﴾ (لما قبله) (٣) من الكتب ﴿وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-470>٩٨ </span>- وقوله تعالى: ﴿مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ﴾:\nأفردهما (٤) بالذكر عن (٥) جملة الملائكة وهما منهم على جهة التفضيل، كقوله ﷿: ﴿فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (٦٨)﴾ (٦).\nوفي ﴿وَمِيكَالَ﴾ أربع لغات:\nممدود ومهموز مُشبع، على وزن (مِيكاعِيل) وهي قراءة أهل مكة\n_________\n= يروي المصنف هذا الحديث بالسند الذي روى به كتاب \"القراءات\" لأبي عبيد، وقد تقدّم، فهذا الحديث يظهر أنه في ذلك الكتاب وهو مفقود. ولم أقف عليه.\n(١) فاطر: ٤٥.\n(٢) (ص ٣٢).\n(٣) ساقطة من (س).\n(٤) في (ج)، (ش): أخرجهما.\n(٥) في (ج): من.\n(٦) الرحمن: ٦٨.","vol":"3","page":465},{"text":"والكوفة والشام (١).\nو(مِيكَائِل) ممدود مهموز مختلس، مثل: (ميكاعِل) وهي قراءة أهل المدينة (٢).\nو(مِيْكَئلْ) مهموز مقصور على وزن (مِيكَعِل) (٣) وهي قراءة الأعمش وابن محيصن (٤). و(مِيْكَال) على وزن (مِفْعَال) وهى قراءة أهل البصرة (٥).\nقال الشاعر:\nويومَ بدرٍ لقيناكم لنا مَدَدٌ ... فيهِ مع النصرِ جبريلٌ ومِيكالُ (٦)\nوقال جرير:\n_________\n(١) \"السبعة\" لابن مجاهد (ص ١٦٦ - ١٦٧)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٥، \"الحجة\" لابن زنجلة (ص ١٠٨).\n(٢) \"السبعة\" لابن مجاهد (ص ١٦٦ - ١٦٧)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٥، \"الحجة\" لابن زنجلة (ص ١٠٨).\n(٣) في (ج): (مكعيل) وهو خطأ.\n(٤) \"المحتسب\" لابن جني ١/ ٩٧، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨).\n(٥) \"السبعة\" لابن مجاهد (ص ١٦٦ - ١٦٧) \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٥، \"الحجة\" لابن زنجلة (ص ١٠٨).\n(٦) ورد البيت في \"الحجة\" للفارسي ٢/ ١٦٨، \"الحجة\" لابن زنجلة (ص ١٠٨)، \"الوسيط\" للواحدي ١/ ١٧٩، \"معالم التنزيل\" للبغوي ١/ ١٢٥، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٣، \"البحر المحيط\" لأبي حيان ١/ ٤٨٦، \"الدر المصون\" للسمين الحلبي ٢/ ٢٣. =","vol":"3","page":466},{"text":"عبدوا الصّليبَ وكذَّبوا بمحمدٍ ... وبجَبْرئيل وكذَّبوا ميكالًا (١)\nومعنى الآية: من كان عدوًّا لأحدِ هؤلاء، فإنَّ الله عدوٌّ له، الواو فيه بمعنى (أو)، كقوله ﷿: ﴿وَمَنْ يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ﴾ الآية (٢)، لأنَّ الكافر كافرٌ بالكل.\nفقال ابن صوريا: يا محمد، ما جئتنا بشيء نعرفه، وما أنزل الله عليك من آيةٍ بينة فننتقل لها (٣). فأنزل الله ﷿:\n\n<span data-type=\"title\" id=toc-471>٩٩ </span>- ﴿وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ﴾\nواضحات مفصَّلات بالحلال والحرام، والحدود والأحكام.\n﴿وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ﴾ الخارجون عن أمر الله تعالى.\n_________\n= ونسبه بعضهم إلى حسان بن ثابت، وبعضهم إلى كعب بن مالك ﵄ وهو في \"ديوان حسان\" ١/ ٥٠٥، \"ديوان كعب\" (ص ٨٣).\n(١) البيت لجرير، من قصيدة يهجو بها الأخطل وقبيلتَه (تغلب) \"شرح ديوان جرير\" (ص ٣٣٩)، \"جامع البيان\" للطبري ١/ ٣٤٦، \"الحجة\" للفارسي ٢/ ١٦٧، \"الوسيط\" للواحدي ١/ ١٧٩، \"معالم التنزيل\" للبغوي ١/ ١٢٥، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٨، \"البحر المحيط\" لأبي حيان ١/ ٤٨٦، \"الدر المصون\" للسمين الحلبي ٢/ ٢٠.\n(٢) النساء: ١٣٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١/ ٤٤١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٤ (٩٧٦) من طريق سعيد بن جبير أو عكرمة، عن ابن عباس.\nوذكره الواحدي في \"أسباب النزول\" (ص ٣٤)، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٥١٢، والسيوطي في \"لباب النقول\" (ص ١٨).","vol":"3","page":467},{"text":"<span data-type=\"title\" id=toc-472>١٠٠ </span>- قوله ﷿: ﴿أَوَكُلَّمَا﴾\nواو العطف دخلت عليها ألف الاستفهام كما تدخل على الفاء في قوله: ﴿أَفَأَنْتَ تُسْمِعُ الصُّمَّ﴾ (١) ﴿أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي﴾ (٢)، وعلى ﴿ثُمَّ﴾ كقوله: ﴿أَثُمَّ إِذَا مَا وَقَعَ آمَنْتُمْ بِهِ﴾ (٣) ونحوها (٤).\nوقرأ (أبو السمال) (٥) العدوي: ساكنةَ الواو على النَّسقَ (٦).\nو﴿كُلَّمَا﴾ نصب على الظرف ﴿عَاهَدُوا عَهْدًا﴾: يعني اليهود.\nقال ابن عباس: لمَّا ذكر رسول الله - ﷺ - ما (٧) أخذ الله عليهم وما عهد إليهم فيه، قال مالك بن الصيَّف (٨): واللهِ ما عُهد إلينا في محمد عهد ولا ميثاق. فأنزل الله تعالى هذِه الآية (٩).\n_________\n(١) يونس: ٤٢، والزخرف: ٤٠.\n(٢) الكهف: ٥٠.\n(٣) يونس: ٥١.\n(٤) \"معاني القرآن\" للأخفش ١/ ١٤٧، \"معاني القرآن\" للزجاج ١/ ١٨١، \"جامع البيان\" للطبري ٢/ ٤٤١، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٤.\n(٥) هكذا أثبت باللام من نسخة (ج)، وهو الصواب، وفي (س)، (ت) بالكاف، وفي (ش): ابن السماك.\n(٦) \"المحتسب\" لابن جني ١/ ٩٩، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨).\n(٧) في (ج)، (ش): (لهم ما. .).\n(٨) في (ج)، (ش): الضيف. وهو تصحيف.\n(٩) أخرجه ابن جرير في \"جامع البيان\" ١/ ٤٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ (٩٧٩).\nوذكره البغوي في \"معالم التنزيل\" ١/ ١٢٦، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٥١٢، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٠٢، والسيوطي في \"لباب النقول\" (ص ١٨)، وفي \"الدر المنثور\" ١/ ١٨١.","vol":"3","page":468},{"text":"يوضِّحه: قراءة أبي رجاء العُطاردي: (أوَ كما عوهدوا عهدًا) جعلهم مفعولِين (١).\nودليل هذا التأويل قوله تعالى: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ﴾ الآية (٢).\nوقال بعضهم: هو أن اليهود عاهدوا: لئن خرج محمد لنؤمننَّ به، ولنكوننَّ معه على مشركي العرب، وينفونهم عن بلادهم، فلما بُعث (٣) نقضوا العهد وكفروا به (٤). ودليله (٥) قوله ﷿: ﴿وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ﴾ الآية (٦).\nوقال عطاء: هي العهود التي كانت بين رسول الله - ﷺ - وبين اليهود فنقضوها، كفعل قريظة والنضير (٧). دليله قوله ﷿: ﴿الَّذِينَ عَاهَدْتَ مِنْهُمْ ثُمَّ يَنْقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ﴾ ٥٦] الآية (٨).\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨)، \"معالم التنزيل\" للبغوي ١/ ١٢٦، \"البحر المحيط\" لأبي حيان ١/ ٤٩٢.\n(٢) آل عمران: ١٨٧.\n(٣) في (ش): بعثه الله.\n(٤) \"الوسيط\" للواحدي ١/ ١٨١، \"معالم التنزيل\" للبغوي ١/ ١٢٦، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٥، \"مفاتيح الغيب\" للرازي ٣/ ٢٠١، \"البحر المحيط\" لأبي حيان ١/ ٤٩٢.\n(٥) في (ج): دليله ونظيره.\n(٦) البقرة: ٨٩.\n(٧) ذكره الواحدي في \"الوسيط\" ١/ ١٨١، والبغوي في \"معالم التنزيل\" ١/ ١٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٣٥، وأبو حيان في \"البحر المحيط\" ١/ ٤٩٢.\n(٨) الأنفال: ٥٦.","vol":"3","page":469},{"text":"﴿نَبَذَهُ﴾ طرحَه ونقضَه (١). يدل عليه قراءة عبد الله (٢): (نقضَه). ﴿فَرِيقٌ مِنْهُمْ﴾ طوائف من اليهود. ﴿بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-473>١٠١ </span>- وقوله تعالى:\n﴿وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ (٨٩)﴾\nوأصل النَّبْذ: الرمي والرفض. وأنشد الزجاج:\nنظَرتَ إلى عُنوانه فَنبَذْتَه ... كنَبْذِكَ نَعْلًا أخْلَقَتْ مِن نعالِكا (٣)\nوهذا مثل يُضرب (٤) لمن يستخف بالشيء فلا يعمل به، تقول العرب:\nاجْعل هذا خلفَ ظهرك، ودبُر أذنك، وتحتَ قدمِك (٥) أي: اتركه وأعرض عنه. قال الله تعالى: ﴿واتَّخَذْتُمُوهُ وَرَاءَكُمْ ظِهْرِيًّا﴾ (٦).\n_________\n(١) ساقطة من (ش)، (ت).\n(٢) بعدها في (ش)، (ت): بن مسعود.\nانظر: \"جامع البيان\" للطبري ١/ ٤٤٢، \"المحرر الوجيز\" لابن عطية ١/ ١٨٥، \"البحر المحيط\" لأبي حيان ١/ ٤٩٣، \"الدر المنثور\" للسيوطي ١/ ١٨١.\n(٣) \"معاني القرآن\" للزجاج ١/ ١٨١، والبيت لأبي الأسود الدؤلي. وورد البيت كذلك في \"مجاز القرآن\" لأبي عبيدة ١/ ٤٨، \"جامع البيان\" للطبري ١/ ٤٤٢، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٥.\n(٤) ساقطة من النسخ الأخرى.\n(٥) \"المحرر الوجيز\" لابن عطية ١/ ١٨٥، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٥، \"الدر المصون\" للسمين الحلبي ٢/ ٢٧.\n(٦) هود: ٩٢.","vol":"3","page":470},{"text":"وأنشد الفراء:\nتميمَ بنَ زيدٍ لا تكوننَّ حاجتي ... بظهرٍ فلا يعْيَا عليَّ جَوابُها (١)\nوقال الشعبي: هو بين أيديهم يقرؤونه (٢) ولكن نبذوا العمل به (٣).\nوقال سفيان بن عيينة: أدْرجوه في الحرير والدِّيباج، وحلَّوه بالذهب والفضَّة، ولم يحِلُّوا حلاله ولم يحرِّموا حرامه، فلذلك النَّبذ (٤).\n_________\n(١) البيت للفرزدق، في \"ديوانه\" ١/ ٨٦، \"الأضداد\" لابن الأنباري (ص ٢٥٦)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٤٠، \"البحر المحيط\" لأبي حيان ١/ ٤٩٤، \"الدر المصون\" للسمين الحلبي ٢/ ٢٧، وللبيت قصة ذكرها ابن الأنباري.\n(٢) في (ش): يقرؤونها.\n(٣) \"الوسيط\" ١/ ١٨١، \"معالم التنزيل\" للبغوي ١/ ١٢٦، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٦، \"البحر المحيط\" لأبي حيان ١/ ٤٩٤.\n(٤) \"الوسيط\" للواحدي ١/ ١٨٢، \"معالم التنزيل\" للبغوي ١/ ١٢٦، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٦، \"غرائب القرآن\" للنيسابوري ١/ ٣٤٤، \"البحر المحيط\" لأبي حيان ١/ ٤٩٤، وهو في \"تفسير سفيان بن عيينة\" (ص ٢١٠).","vol":"3","page":471},{"text":"<span data-type=\"title\" id=toc-474>١٠٢ </span>- قوله ﷿: ﴿وَاتَّبَعُوا﴾\nيعني: اليهود. ﴿مَا تَتْلُو الشَّيَاطِينُ﴾ أي: ما تَلَتْ، كقول الشاعر:\nوإذا مررتَ بقبرِه فاعقِرْ به ... كُومَ الهِجان وكلّ طرفٍ سابحِ\nوانْضَح جوانبَ قبرِه بدمائِها ... فلقد يكونُ أخا دَمٍ وذبائحِ (١)\nأي: فلقد كان.\n[٢٨٥] وسمعت أبا القاسم بن حبيب (٢) يقول: سمعتُ أبا بكر بن عبدوس (٣) يقول حاكيًا عن الحسين بن الفضل (٤) أنَّه سُئل عن هذِه الآية، فقال: هو مختصر مضمَر تقديره: واتبعوا ما كانت تتلوا الشياطين، أي: ما (٥) تقرؤه (٦).\n_________\n(١) البيتان لزياد الأعجم. ووردا في \"البيان\" لابن الأنباري ١/ ١١٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٧، \"الدر المصون\" للسمين الحلبي ٢/ ٢٨.\nو(الكُوم): بالضم، جمع كوماء، وهي الناقة العظيمة السنام. والهجان من الإبل: البيض الكرام.\n(٢) قيل: كذبه الحاكم.\n(٣) تصحفت في (ج) إلى: عبدش، وهو محمد بن أحمد بن عبدوس، لم يذكر بجرح أو تعديل.\n(٤) ذكره الذهبي في \"الميزان\"، وعاب عليه الحافظ وذكره في كتابه.\n(٥) من (ت).\n(٦) [٢٨٥] الحكم على الإسناد:\nشيخ المصنف، كذبه الحاكم.\nانظر: \"البحر المحيط\" لأبي حيان ١/ ٤٩٤.","vol":"3","page":472},{"text":"وقال ابن عباس: تَتَّبع وتعملُ به (١). وقال عطاء وأبو عبيدة: تحدِّث وتتكلَّم به (٢).\nوقال يمان: ترويه (٣). وقرأ الحسن: (الشياطون) بالواو في موضع الرفع كلَّ (٤) القرآن (٥).\n[٢٨٦] وسمعتُ أبا القاسم الحبيبي (٦) يقول: لسمعت أبا حامد الخارْزنْجِي (٧) يقول: وسُئل عن قراءة الحسن فقال: هو لَحْنٌ فاحش عند أكثر أهل الأدب، غير أنَّ الأصمعيَّ زعم أنَّه سمع أعرابيًّا يقول: بستانُ فلان حوله بساتون (٨).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ٤٤٧. وذكره البغوي في \"معالم التنزيل\" ١/ ١٢٦ - ١٢٧، والسيوطي في \"الدر المنثور\" ١/ ١٨٣، وعزاه لابن جرير.\n(٢) أخرجه ابن جرير في \"جامع البيان\" ١/ ٤٤٧ عن عطاء.\nوذكره البغوي في \"معالم التنزيل\" ١/ ١٢٧، والسيوطي في \"الدر المنثور\" ١/ ١٨٣ ونسبه لابن جرير.\nوقول أبي عبيدة في \"مجاز القرآن\" ١/ ٤٨.\n(٣) \"البحر المحيط\" لأبي حيان ١/ ٤٩٤.\n(٤) قبلها في (ت): في.\n(٥) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨)، \"المحرر الوجيز\" لابن عطية ١/ ١٨٥.\n(٦) ابن حبيب، قيل: كذبه الحاكم.\n(٧) إمام أهل الأدب بخراسان، ولم يذكر بجرح أو تعديل.\n(٨) [٢٨٦] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم.\nانظر: \"البحر المحيط\" لأبي حيان ١/ ٤٩٤.","vol":"3","page":473},{"text":"﴿عَلَى مُلْكِ سُلَيْمَانَ﴾ أي: في ملكه وعهده. كقول أبي النَّجم:\nفهي على الأفْقِ كعينِ الأحولِ (١)\nأي: في الأفق.\nوالمُلْك: تمام القدرة واستحكامها. قاله الزجَّاج.\nقصَّة الآية:\nهي أنَّ الشياطين كتبوا السحر والنيرنجيَّات (٢) على لسان آصَف (٣): هذا ما علَّم آصفُ بن بَرْخيا سليمان الملك، ثم دفنوها تحت مصلاه حين نزع الله تعالى ملكه، ولم يشعر بذلك سليمان.\nفلمَّا مات سليمان ﵇ استخرجوها من تحت مصلاه، وقالوا للناس: إنما ملَكَكُم سليمان بهذا فتعلَّموه، فأما علماء بني إسرائيل وصلحاؤهم فقالوا: معاذ الله أن يكون هذا علم سليمان، وإن كان هذا علمه لقد هلك سليمان، وأما السَّفلة فقالوا: هذا علم سليمان، وأقبلوا على تعلمه، ورفضوا كتب أنبيائهم، وفشت الملامة لسليمان، فلم تزل هذِه حالهم حتى بعث الله ﷿ محمدًا - ﷺ - فأنزل\n_________\n(١) \"ديوان أبي النجم\" (ص ٢٤).\n(٢) في النسخ الأخرى: النيرنجات.\nفي \"القاموس المحيط\": النيرنج: أُخُذٌ كالسحر وليس به، وفي \"لسان العرب\": النِّيَرجُ: أُخَذٌ تشبه السحر، وليست بحقيقته، ولا كالسّحْر، إنما هو تشبيه وتلبيس.\n\"القاموس المحيط\" للفيروزآبادي (ص ٢٦٥) (نورج)، \"لسان العرب\" لابن منظور ١٤/ ١٠٢ (نرج). وانظر: \"مفتاح السعادة\" لطاش كبرى زاده ١/ ٣٤٠.\n(٣) هو كاتب سليمان. كما جاء في المصادر التي أخرجت القصة.","vol":"3","page":474},{"text":"عُذرَ سليمان على لسانه وأظهر براءته ممَّا رُمي به فقال: ﴿وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ﴾ الآية، هذا قول الكلبي (١).\nوقال السدي: كانت الشياطين تصعد إلى السماء فتقعُد منها مقاعد للسمع، فيسمعون (٢) كلام الملائكة فيما يكون في الأرض من موت أو غيره، فيأتون الكهنة ويخلطون بما سمعوا كذِبًا وزورًا في كل كلمة سبعين كذبة، ويخبرونهم بذلك، فاكتتب الناس ذلك، وفشا في بني إسرائيل أنَّ الجنَّ تعلم الغيب، فبَعث سليمان ﵇ في الناس، وجَمع تلك الكتب وجعلها في صندوق ودفنها تحت كرسيه وقال: لا أسمع أحدًا يقول: إنَّ (الشياطين تعلم) (٣) الغيب إلا ضربتُ عنقه، فلما مات سليمان ضل الناس (٤) وذهب العلماء الذين كانوا يعرفون أمر سليمان ودفنَه الكتب، وخلف من بعدهم خلْفٌ، تمثَّل شيطان على صورة إنسان، فأتى نفرًا من بني إسرائيل وقال:\n_________\n(١) أخرج هذِه القصة، النسائي في \"تفسيره\" ١/ ١٧٩، والطبري في \"جامع البيان\" ١/ ٤٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٧ (٩٨٨) من طريق المنهال بن عمرو عن سعيد بن جبير، عن ابن عباس بنحوه. ولفظ الطبري مختصر. والمنهال بن عمرو صدوق، ربما وهم، كما في \"تقريب التهذيب\" لابن حجر (٦٩٦٦).\nوانظر: \"عرائس المجالس\" للمصنف (ص ٤٣)، \"أسباب النزول\" للواحدي (ص ٣٥)، \"معالم التنزيل\" للبغوي ١/ ١٢٧ - ١٢٨، \"تفسير القرآن العظيم\" لابن كثير ١/ ٥١٤، \"الدر المنثور\" للسيوطي ١/ ١٨٢.\n(٢) في (ج)، (ش): فيستمعون.\n(٣) في (ج): الشيطان يعلم، وفي (ت): يعلمون.\n(٤) من (ت).","vol":"3","page":475},{"text":"هل أدلكم على كنزٍ لا تأكلونه أبدًا؟ قالوا: نعم، قال: فاحفروا تحت الكرسي، وذهب معهم فأراهم المكان، وقام ناحية، فقالوا: ادنُ، فقال: لا، ولكنِّي هاهنا، فإن لم تجدوه فاقتلوني، وذلك أنه لم يكن أحدٌ من الشياطين، يدنو من الكرسي إلا احترق، فحفروا فوجدوا تلك الكتب، فلمَّا أخرجوها قال الشيطان: إنَّ سليمان كان يضبط الجنَّ والإنس والشياطين والطير بهذا، ثم طار الشيطان وذهب، وفشا في الناس أن سليمان كان ساحرًا، واتَّخذ بنو إسرائيل تلك الكتب، فلذلك أكثر ما يوجد السحر في اليهود، فلما جاء محمد - ﷺ - خاصمته اليهود (١) فبرَّأ الله تعالى سليمان من (٢) ذلك وأنزل هذِه الآية (٣).\nوقال عكرمة: كان سليمان ﵇ لا يُصبح يومًا إلا ينبُتُ (٤) في محرابه ببيت المقدس شجرة فيسألها ما اسمكِ؟ فتقول (٥):\n_________\n(١) بعدها في (ت): بها.\n(٢) في (ش): عن.\n(٣) أخرجه الطبري في \"جامع البيان\" ١/ ٤٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٩ (٩٩٣) من طريق أسباط، عن السدي.\nوذكره الواحدي في \"الوسيط\" ١/ ١٨٢ وفي \"أسباب النزول\" (ص ٣٦)، والبغوي في \"معالم التنزيل\" ١/ ١٢٨، وابن الجوزي في \"زاد المسير\" ١/ ١٢١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٥١٥ - ٥١٦.\nوورد نحوه عن ابن عباس. انظر: \"الدر المنثور\" للسيوطي ١/ ١٨٢.\n(٤) في النسخ الأخرى: نبتت.\n(٥) بعدها في (ج): الشجرة.","vol":"3","page":476},{"text":"اسمي كذا، وكذا فيقول: لأيِّ داءٍ أنتِ؟ فتقول: لكذا وكذا، فيأمر (١) بها فتُقطع وتُرفعُ في الخزانة، وَيغْرِسُ منها (٢) في البساتين، حتى نبتت الخرنوبة (٣) الشاميَّة فقال لها: ما أنتِ؟ قالت: أنا الخرنوبة. قال: لأي شيءٍ نبتِّ؟ قالت: لِخراب مسجدك. قال سليمان ﵇ ما كان الله ليُخربه وأنا حيٌّ، أنتِ الذي (٤) على وجهكِ هلاكي وخراب بيت المقدس، فنزعها وغرسها في حائطه (٥)، فلم يلبث أن تُوفي، فجعل الناس يقولون (٦) في مرضاهم: لو كان لنا (٧) مثل سليمان، فكتبت الشياطين كتابًا وجعلوه في مصلى سليمان، فقالوا للناس (٨): نحنُ ندلكم على ما كان سليمان يُداوي به، فانطلقوا فاستخرجوا ذلك الكتاب، فإذا فيه سحرٌ ورُقى، فأنزل الله ﷿ عُذر سليمان وفعلَ\n_________\n(١) في (ش): فأمر.\n(٢) بعدها في (ج): شجرة.\n(٣) في (س)، (ت): الخرُّوبة بدون نون، والمثبت من (ج)، (ش): وهكذا ورد أيضًا في مصادر التخريج والخُرْنُوبة، نوعان من الشجر: بريٌ وشامي، أما بريُّهُ فيسمى الينبوتة، ذو شوك، وهو الذي يستوقد به، يرتفع قدر الذراع، وله حَمْلٌ، لكنه بشع لا يؤكل إلا في الجَهْد، وفيه حبّ صلب. وأما شاميُّه: فهو يؤكل، وله حبٌّ وحَمْلٌ كالخيار.\n\"تاج العروس\" للزبيدي ٢/ ٣٤٧.\n(٤) في (ت): التي كان، وفي (ش): يكون.\n(٥) في (ش): على بدل (في)، وفي (ش)، (ج): حائط له.\n(٦) ساقطة من (ج).\n(٧) من (ت).\n(٨) من (ج).","vol":"3","page":477},{"text":"الشياطين واليهود على نبيِّه محمد - ﷺ - (١).\n﴿وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ﴾ بالسحر، فإنَّ السحر كُفرٌ ﴿وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا﴾: قرأ أهل الكوفة والشام غير عاصم (٢) بتخفيف النون ورفع الشياطين. وكذلك في الأنفال ﴿وَلَكِنَّ اللَّهَ قَتَلَهُمْ﴾ ﴿وَلَكِنَّ اللَّهَ رَمَى﴾ (٣)، والباقون: بالتشديد، ونصب ما\n_________\n(١) لم أجده من قول عكرمة عند غير المصنف. إنما وردَ بنحوه عن ابن عباس، وخصيف الجزري.\nأما قول ابن عباس: فأخرجه البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٣/ ١٠٦ (٢٣٥٥، ٢٣٥٦)، ومحمد بن نصر المروزي في \"تعظيم قدر الصلاة\" ١/ ٢٢٥ (٢٠٧)، والطبري في \"جامع البيان\" ١/ ٤٥١، والطبراني في \"المعجم الكبير\" ١١/ ٤٥١ - ٤٥٢، والمروزي في زوائده على \"الزهد\" لابن المبارك (ص ٢٧٨ - ٢٧٩) (١٠٧٢)، والحاكم في \"المستدرك\" ٢/ ٤٢٣.\nوورد عند بعضهم مرفوعًا.\nقال البزار: لا نعلم أسنده إلا إبراهيم بن طهمان، قد رواه جماعة عن عطاء بن السائب، عن سعيد بن جبير، عن ابن عباس موقوفًا.\nوقال الحاكم: هذا حديث صحيح الإسناد، ولم يخرجاه. ووافقه الذهبي.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٢٦٨: في رفعه غرابة ونكارة، والأقرب أن يكون موقوفًا.\nوقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢٠٧ - ٢٠٨: رواه الطبراني والبزار بنحوه مرفوعًا وموقوفًا، وفيه عطاء وقد اختلط، وبقية رجالهما رجال الصحيح.\nوأما قول خصيف: فأخرجه سعيد بن منصور في \"سننه\" ٢/ ٥٧٦ (٢٠٤) بإسناد حسن إلى خصيف.\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٨٣ وعزاه لسعيد بن منصور.\n(٢) ساقطة من (ج)، (ش)، وفي (ت): قرأ أهل الكوفة إلا عاصمًا.\n(٣) الأنفال: ١٧.","vol":"3","page":478},{"text":"بعدَه (١).\n﴿وَلَكِنَّ﴾: كلمة لها معنيان: نفي الخبر الماضي وإثبات الخبر المستقبل، وهي مبنَّية من (٢) ثلاث كلمات (٣): لا، كَ، إنْ: (لا) نفْيٌ، والكاف: خطاب، و(إنْ): إثباتٌ وتحقيقٌ، فذهبت الهمزة استثقالًا، وهي تُثقَّل وتُخفَّف، فإذا ثقَّلتَ نَصَبت بها (٤) ما بعدها من الأسماء كما تنصب بـ (إنَّ) الثقيلة وإذا (٥) خففتها رفعتَ بها، كما ترفع بـ (إنْ) الخفيفة (٦).\n﴿يُعَلِّمُونَ النَّاسَ السِّحْرَ﴾: قال بعضهم: السحر: العلم والحذق بالشيء، قال الله ﷿: ﴿وَقَالُوا يَاأَيُّهَ السَّاحِرُ﴾ (٧) أي: العالم.\nوقال بعضهم: هو التمويه بالشيء حتى يتوهَّم المتوهم أنَّه شيءٌ، ولا حقيقة له، كالسَّراب غرَّ من يراه (٨)، وأخْلَفَ من رَجاه. قال الله\n_________\n(١) \"السبعة\" لابن مجاهد (ص ١٦٧)، \"الكشف\" لمكي ١/ ٢٥٦، \"التيسير\" للداني (ص ٦٥).\n(٢) في (ت): على.\n(٣) بعدها في (ج)، (ش): أصلها. .، وفي (ت): وأصلها.\n(٤) من (ش).\n(٥) في (ت): وَإِنْ.\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٧، \"المجيد في إعراب القرآن المجيد\" للصفاقسي (ص ٣٥٩).\nوتعقب أبو حيان من قال بأنَّ لكن مركْبة من ثلاث كلمات. انظر: \"البحر المحيط\" لأبي حيان ١/ ٤٩٥.\n(٧) الزخرف ٤٩٠.\n(٨) في (ج)، (ت): رآه.","vol":"3","page":479},{"text":"تعالى: ﴿قَالَ بَلْ أَلْقُوا فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى﴾ (١).\n﴿وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ﴾ محل: (ما) نصبٌ بإيقاع التعليم عليه، معناه: ويعلِّمون الذي أُنزل على الملكين، أي: علمًا وإلهامًا، ويجوز أن يكون نصبًا بالاتباع وتقديره: واتبعوا ما أُنزل على الملكين، وجعل بعضهم (ما) جحدًا، وحينئذ لا محل له، يعني: ولم ينزل السحرُ على الملكين كما تزعم اليهود، وإنَّما يعلمونه من ذات أنفسهم، والقول الأول أصحُّ (٢).\nوقرأ ابن عباس والحسن والضحاك ويحيى بن أبي كثير: (الملِكين) -بكسر اللام (٣) -، قال (٤): وهما رجلان ساحران (كانا ببابل) (٥)، لأنَّ الملائكة لا يعلِّمون الناس السحر (٦).\n_________\n(١) طه: ٦٦.\nوانظر: \"النكت والعيون\" للماوردي ١/ ١٦٦، \"معالم التنزيل\" للبغوي ١/ ١٢٨، \"مفاتيح الغيب\" للرازي ٣/ ٢٠٥، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٨، \"البحر المحيط\" لأبي حيان ١/ ٤٩٦، \"غرائب القرآن\" للنيسابوري ١/ ٣٤٦، \"تفسير القرآن العظيم\" لابن كثير ١/ ٥٣٤.\n(٢) \"جامع البيان\" للطبري ١/ ٤٥٢، \"معاني القرآن\" للزجاج ١/ ١٨٣، \"البيان\" لابن الأنباري ١/ ١١٤.\n(٣) \"النكت والعيون\" للماوردي ١/ ١٦٥، \"المحتسب\" لابن جني ١/ ١٠٠، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨)، \"معالم التنزيل\" للبغوي ١/ ١٢٩.\n(٤) أي: ابن عباس. وفي (ج)، (ت): قالوا.\n(٥) ساقطة من (ت).\n(٦) ذكره البغوي في \"معالم التنزيل\" ١/ ١٢٩، الخازن في \"لباب التأويل\" ١/ ٨٨، وأبو حيان في \"البحر المحيط\" ١/ ٤٩٧.","vol":"3","page":480},{"text":"وفسَّرها (١) الحسن فقال: عِلجان كانا (٢) ببابل (٣).\nوهي بابل العراق، وسُمِّيت: بابل؛ لتبلبل الألسنة بها عند سقوط صرح نمروذ أي: تفرّقها.\nقال الخليل بن أحمد: إنَّما سمِّيت: بابل، لأنَّ الله تعالى حين أراد أن يخالف بين ألسنة بني آدم بحث ريحًا فحشرتهم من كلِّ أفق إلى بابل، فبلبل الله ﷿ ألسنتهم، فلم يدر أحدٌ (٤) ما يقول الآخر، ثم فرقتهم تلك الريح في البلاد، وهو لا ينصرف؛ لأنه اسم موضع عجَمي (٥) معروف (٦).\n_________\n(١) في (ت): (وفسَّرهما).\n(٢) من (ت).\nالرجل العلج: الحافي الغليظ الصلب الشديد.\nانظر: \"غريب الحديث\" للخطابي ٢/ ١٤٤.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٢٩، وابن عطية في \"المحرر الوجيز\" ١/ ١٨٦، والرازي في \"مفاتيح الغيب\" ٣/ ٢١٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٤٦، الخازن في \"لباب التأويل\" ١/ ٨٨، وأبو حيان في \"البحر المحيط\" ١/ ٤٩٧.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٣ (١٠٠٩) مثله عن الضحاك.\n(٤) في (ت): أحدهم.\n(٥) ساقطة من النسخ الأخرى.\n(٦) \"معجم ما استعجم\" للبكري ١/ ٢١٨، \"معجم البلدان\" لياقوت ١/ ٣٠٩، \"زاد المسير\" لابن الجوزي ١/ ١٢٥، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٤٦، \"البحر المحيط\" لأبي حيان ١/ ٤٩٨، \"الدر المصون\" للسمين الحلبي ٢/ ٣٢.","vol":"3","page":481},{"text":"﴿هَارُوتَ وَمَارُوتَ﴾: اسمان سريانيان، وهما في محل الخفضِ على تفسير الملكين بدلًا منهما، إلا أنهما نُصبا (١) بعُجمتهما ومعرفتهما (٢).\nوكانت قصتهما على (٣) ما ذكره (٤) ابن عباس والمفسِّرون (٥):\n_________\n(١) بعدها في (ت): فتحًا.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٤٧، \"البحر المحيط\" لأبي حيان ١/ ٤٩٨، \"الدر المصون\" للسمين الحلبي ٢/ ٣٢.\n(٣) ساقطة من (ش).\n(٤) في (ت): حكاه.\n(٥) قصة هاروت وماروت التي ذكرها المصنف وردت عن جمع من الصحابة والتابعين وغيرهم، منهم: ابن عباس، وابن مسعود، وابن عمر، وعلي، وكعب الأحبار، والسدي، والكلبي، وغيرهم.\nوقد أخرج هذِه القصة: عبد الرزاق في \"تفسير القرآن\" ١/ ٥٣ - ٥٤، والبزار في \"البحر الزخار\" (٢٩٣٨)، وعبد بن حميد كما في \"المنتخب\" (٧٨٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٦٣ (٦١٨٦)، الطبري في \"جامع البيان\" ١/ ٤٥٦ - ٤٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٥ - ٣٠٩ (١٠١٢ - ١٠١٦)، والسمرقندي في \"بحر العلوم\" ١/ ١٤٣، والبيهقي في \"السنن الكبرى\" ١٠/ ٤ كتاب الضحايا، باب النهي عن التداوي بالمسكر.\nوذكرها المصنف في \"عرائس المجالس\" (ص ٤٤)، والبغوي في \"معالم التنزيل\" ١/ ١٢٩ - ١٣١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٥٢٣ - ٥٣٣ وغيرهم، واستقصى رواياتها السيوطي في \"الدر المنثور\" ١/ ١٨٥ - ١٩٣.\nقال ابن حجر بعد أن ذكر المرويات في قصة هاروت وماروت: وقد لخَّص الثعلبي، ثم ابن ظفر، ثم القرطبي هذِه القصة من بعض ما ذكرته، ومن رواية الكلبي وغيره من المفسِّرين وذكروا في القضَّة زيادات.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٣٣٣. =","vol":"3","page":482},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقد ضعَّف كثير من العلماء والمفسرين هذِه القصة، ومن أجود ما قيل في ذلك ما قاله ابن كثير؛ حيث قال: وقد رُوي في قصة هاروت وماروت عن جماعة من التابعين كمجاهد والسدي والحسن البصري وقتادة وأبي العالية والزهري والربيع ابن أنس ومقاتل بن حيان وغيرهم، وقصَّها خلق من المفسرين من المتقدمين والمتأخرين، وحاصلها راجع في تفصيلها إلى أخبار بني إسرائيل؛ إذ ليس فيها حديث مرفوع صحيح متصل الإسناد إلى الصادق المصدوق المعصوم الذي لا ينطق عن الهوى، وظاهر سياق القرآن إجمال القصة من غير بسط ولا إطناب فيها، فنحن نؤمن بما ورد في القرآن على ما أراده الله تعالى والله أعلم بحقيقة الحال. \"تفسير القرآن العظيم\" ١/ ٥٣٢.\nوانظر كذلك: \"المحرر الوجيز\" لابن عطية ١/ ١٨٧، \"أحكام القرآن\" لابن العربي ١/ ٣٠، \"مفاتيح الغيب\" للرازي ٣/ ٢١٩ - ٢٢٠، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٤٦، \"أنوار التنزيل\" للبيضاوي ١/ ١٧٥، \"لباب التأويل\" للخازن ١/ ٩٠، \"البحر المحيط\" لأبي حيان ١/ ٤٩٨ وغيرهم، حيث ضعَّفوا هذِه القصة.\nوأقوى ما تُضَعَّف به هذِه القصة أمران:\nالأول: أنَّه لا يثبت فيها شيء مرفوع -كما قال ابن كثير-، وأما الموقوف فهو وإن قوي أسانيد بعضه إلا أن العلماء بيَّنوا أن هذِه الموقوفات قد قيلت حكايةً عن بني إسرائيل، وتحديثًا عنهم. ولذلك قال ابن كثير -بعد أن ذكر مرويات القصة-: . . فهذا أظنه من وضع الإسرائليين، وإن كان قد أخرجه كعب الأحبار، وتلقاه عنه طائفة من السلف، فذكروه على سبيل الحكاية والتحديث عن بني إسرائيل. \"تفسير القرآن العظيم\" لابن كثير ١/ ٥٣٢.\nالثاني: أنَّ في القصة قدحًا في عصمة الملائكة ﵈ الذين لا يعصون الله ما أمرهم ويفعلون ما يؤمرون.\nانظر: \"الشفاء\" للقاضي عياض بشرح القاري ٢/ ٣١٨، \"الفِصَل في الملل والأهواء والنحل\" لابن حزم ٣/ ٣٠٥، \"البحر المحيط\" لأبي حيان ١/ ٤٩٨، \"الإسرائيليات والموضوعات\" لأبي زهرة (ص ١٥٩ - ١٦٦)، حاشية أحمد شاكر. =","vol":"3","page":483},{"text":"أنَّ الملائكة رأوا ما يصعد إلى السماء من أعمال بني آدم الخبيثة وذنوبهم الكثيرة، وذلك في زمن إدريس، فعيَّروهم بذلك ودعَتْ عليهم، وقالوا: هؤلاء الذين جعلتهم في الأرض واخترتَهم فهم يعصونك! قال الله ﷿ لهم: لو أنزلتكم إلى (١) الأرض، وركَّبت فيكم ما ركَّبتُ فيهم لارتكبتم ما ارتكبوا. فقالوا: سبحانك ما كان ينبغي لنا أن نعصيك، قال الله تعالى: فاختاروا ملَكين من خياركم أُهبطهما إلى الأرض، فاختاروا هاروت وماروت وكانا من أصلح الملائكة وأعبدهم.\n_________\n= على \"مسند أحمد\" ٩/ ٢٩ - ٣٣ (٦١٧٨).\nوهناك قول آخر في قصة هاروت وماروت: حيث ذهب ابن حجر العسقلاني وجلال الدين السيوطي إلى أنَّ هذِه القصة ثابتة، وذلك لكثرة رواياتها، وتعدد طرقها، وقوة مخارج أكثرها.\nوقد ساق ابن حجر روايات هذِه القصة، والحكم على كل رواية بما رآه صوابًا، ثم ردَّ على من طعن في هذِه القصة، وفي نهاية المطاف قال: وأقول: في طرق هذِه القصَّة القوي والضعيف، ولا سبيل إلى ردِّ الجميع، فإنَّه ينادي على مَنْ أطلقه بقلة الاطلاع والإقدام على رد ما لا يعلمه، لكن الأولى أن ينظر إلى ما اختلف فيه بالزيادة والنقص، فيؤخذ بما اجتمعت عليه، ويُؤخذ من المختلف ما قوي، ويُطرح ما ضعف، أو ما اضطرب، فإن الاضطراب إذا بَعُد به الجمع بين المختلف ولم يترجَّح شيءٌ منه التحق بالضعيف المردود. والله المستعان.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٣٤٣.\nوانظر: \"القول المُسدَّد في الذَّبِّ عن مسند أحمد\" \"ص ٤٨\" لابن حجر، \"اللآلئ المصنوعة\" للسيوطي ١/ ١٥٩، \"مناهل الصفا في تخريج أحاديث الشفا\" للسيوطي أيضًا ٤/ ٢٣١.\n(١) في (ت): في.","vol":"3","page":484},{"text":"قال الكلبي: قال الله تعالى لهم: اختاروا ثلاثة (فاختاروا عزًّا (١) وهو هاروت، وعزايا وهو ماروت -وغُيِّر اسمهما لمَّا قارفا الذنب، كما غُيِّر اسم إبليس- وعزائيل، فركَّب الله ﷿ فيهم الشهوة التي ركَّبها في بني آدم، وأهبطهم إلى الأرض وأمرهم أنْ يحكموا بين الناس، ونهاهم عن الشرك والقتل بغير حق والزنا وشرب الخمر، فأمَّا عزائيل فإنه لما وقعت الشهوة في قلبه استقال ربَّه وسأله أن يرفعه إلى السماء، فأقاله ورفعه، فسجد أربعين سنة، ثم رفع رأسه ولم يزل بعد) (٢) ذلك مطأطئًا رأسه حياءً من الله تعالى. وأما الآخران: فإنَّهما ثبتا على ذلك، وكانا يقضيان بين الناس يومهما، فإذا أمسيا ذكرا اسم الله الأعظم وصعدا إلى السماء.\nقال قتادة: فما مرَّ عليهما أشهر (٣) حتى افتتنا.\nقالوا جميعًا: وذلك أنه اختصم إليهما ذات يوم الزُّهْرة، وكانت من أجمل النساء. قال على - ﵁ -: وكانت من أهل فارس (٤)، وكانت\n_________\n(١) في (ت): عزايل. وهو تحريف.\n(٢) ما بين القوسين طمس معظمه في (س)، وأثبت من النسخ الأخرى.\n(٣) في (ج): شهر.\n(٤) فارس: ولاية واسعة وإقليم فسيح أول حدودها من جهة العراق أزجان ومن جهة كرمان السيرجان، ومن جهة ساحل بحر الهند سيراف ومن جهة السند مكران. قال أبو على في \"القصريات\": فارس اسم البلد، وقيل: سميت بفارس بن علم بن سام بن نوح ﵇، وأما فتح فارس فكان بدؤه أن العلاء بن الحضرمي عامل أبي بكر على البحرين وجه عرفجة بن هرثمة البارقي في البحر فعبره إلى أرض فارس ففتح جزيرة مما يلي فارس، واكتمل فتح فارس كلها في أيام عثمان بن عفان.\nانظر: \"معجم البلدان\"، لياقوت ٤/ ٢٢٦.","vol":"3","page":485},{"text":"ملكةً في بلدها، فلما رأياها أخذت بقلوبهما (١)، فراوداها عن نفسها، فأبت، وانصرفت، ثم عادت في اليوم الثاني ففعلا مثل ذلك، فأبت، وقالت: لا إلا أن تعبدا ما أعبد وتصلِّيا لهذا الصنم، وتقتلا النفس، وتشربا الخمر، فقالا: لا سبيل إلى هذِه الأشياء، فإنَّ الله ﷿ نهانا عنها، فانصرفت ثم عادت في اليوم الثالث ومعها قدح من خمر، وفي أنفسهما من الميل إليها ما فيها، فراوداها عن نفسها، فعَرَضت عليهما ما قالت بالأمس، فقالا: الصلاة لغير الله عظيم، وقتل النفس عظيم، وأهون الثلاثة شرب الخمر، فشربا الخمر (٢)، فانتشيا (ووقعا بالمرأة) (٣) وزنيا، فلمَّا فرَغَا، رآهما إنسان فقتلاه. قال الربيع بن أنس: وسجدا للصنم، فمسخ الله الزهرة كوكبًا.\nوقال على بن أبي طالب والسدي والكلبي: إنَّها قالت لهما: لن تدركاني حتى تخبراني بالذي تصعدان به إلى السماء، فقالا: باسم الله الأكبر، قالت: فما أنتما مدركاني حتى تعلمانيه، فقال أحدهما لصاحبه: علِّمها، فقال: إنِّي أخاف الله، قال الآخر: فأين رحمة الله، فعلماها ذلك، فتكلمت به وصعدت إلى السماء فمسخها الله كوكبًا.\nفعلى قول هؤلاء هي الزهرة بعينها. وقيَّدوها فقالوا: هي هذِه الكوكبة الحمراء، واسمها بالفارسيَّة: ناهيذ وبالنبطيَّة: بَيْدُخْت يدل\n_________\n(١) في (ج): بقلبيهما.\n(٢) ساقطة من (ت).\n(٣) في (ج): وواقعًا والمرأة.","vol":"3","page":486},{"text":"على صحة هذا القول ما:\n[٢٨٧] أخبرنا يحيى بن إسماعيل الحربي (١) قال: أنا مكي بن عبدان التميمي (٢) قال: نا محمد بن يحيى الذهلي (٣) قال: حدثني إسحاق بن إبراهيم (٤) قال: أخبرنا عيسى بن يونس (٥)، عن إسرائيل (٦)،\n_________\n(١) أبو زكريا يحيى بن إسماعيل بن يحيى بن زكريا بن حرب النيسابوري المزكِّي الحَرْبي، نسبةً إلى الجد.\nقال الخطيب البغدادي: أخبرني محمد بن على المقرئ، عن أبي عبد الله بن محمد بن عبد الله الحافظ النيسابوري قال: يحيى بن إسماعيل بن يحيى بن زكريا بن حرب المزكي أبو زكريا الحربي أديب أخباري كثير العلوم، حدث بنيسابور، والري، وبغداد. . .\nوقال السمعاني: من ثقات أهل نيسابور.\nوقال الذهبي: كان أديبًا، أخباريًا، عالمًا، متفنِّنًا، رئيسًا، محتشمًا، من أهل الصدق والأمانة على بدعةٍ فيه، عُمِّر دهرًا واحتيج إليه. توفي سنة (٣٩٤ هـ).\n\"تاريخ بغداد\" للخطيب ١٤/ ٢٣٨، \"الأنساب\" للسمعاني ٢/ ١٩٨، \"سير أعلام النبلاء\" للذهبي ١٦/ ٥٤٣.\n(٢) ثقة.\n(٣) ثقة، حافظ.\n(٤) ابن راهويه.\nالإمام، الحافظ، الثقة.\n(٥) تحرف في (ت) إلى: يوسف.\nوهو عيسى بن يونس بن أبي إسحاق السَّبيعي -بفتح المهملة وكسر الموحدة- أخو إسرائيل، كوفي، نزل الشام مرابطًا، ثقة، مأمون، توفي سنة (١٨٧ هـ) وقيل: سنة (١٩١ هـ).\n\"تهذيب الكمال\" للمزي ٢٣/ ٦٢، \"تقريب التهذيب\" لابن حجر (٥٣٧٦).\n(٦) إسرائيل بن يونس، ثقة.","vol":"3","page":487},{"text":"عن جابر (١)، عن أبي الطفيل (٢)، عن علي (٣) قال: كان النبي - ﷺ - إذا رأى سُهيلًا (٤) قال: \"لعن الله سُهيلًا، إنَّه كان عشَّارًا (٥) باليمن، ولعن الله الزهرة فإنَّها فتنت ملكين\" (٦).\n_________\n(١) الجعفي. وهو ضعيف رافضي.\n(٢) في (ش)، (ت): (جابر بن أبي الطفيل) وهو خطأ.\nوأبو الطفيل: هو عامر بن واثلة بن عبد الله بن عمرو بن جحش الليثي، أبو الطفيل، وربما سُمِّي عمرًا، ولد عام أحد، ورأى النبي - ﷺ -، وروى عن أبي بكر فمن بعده، وروى عن علي -وكان من شيعته-، وعمر إلى أن مات سنة (١١٠ هـ) على الصحيح، وهو آخر من مات من الصحابة.\n\"الاستيعاب\" لابن عبد البر ٤/ ٢٥٩، \"تهذيب الكمال\" للمزي ١٤/ ٧٩، \"تقريب التهذيب\" لابن حجر (٣١٢٨)، \"الإصابة\" لابن حجر ٧/ ١٩٣.\n(٣) صحابي.\n(٤) قال ابن منظور: سُهيل: كوكب يمان. الأزهري: سُهيل كوكب لا يرى بخراسان ويُرى بالعراق، قال الليث: بلغنا أنَّ سهيلًا كان عشارًا على طريق اليمن ظلومًا فمسخه الله كوكبًا. . . \"لسان العرب\" ٦/ ٤١٢ (سهل).\n(٥) العشار: هو من يأخذ العشر على عادة الجاهلية.\n\"مجمع بحار الأنوار\" للكجراني ٣/ ٥٩٦.\n(٦) [٢٨٧] الحكم على الإسناد:\nفيه جابر الجعفي، ضعيف.\nالتخريج:\nأخرجه بن مردويه كما في \"تفسير القرآن العظيم\" لابن كثير ١/ ٥٢٦ من طريق جابر الجعفي عن أبي الطفيل عن علي ﵁ قال: قال رسول اللهﷺ -: \"لعن الله الزهرة فإنها هي التي فتنت الملكين هاروت وماروت\". وليس فيه ذكر سهيل.\nقال ابن كثير: لا يصح، وهو منكر جدًّا. =","vol":"3","page":488},{"text":"وقال مجاهد (١): كنتُ مع ابن عمر ذاتَ ليلة، فقال لي: ارمق (٢) الكوكبة -يعني: الزهرة- فإذا طلعت فأيقظني. فلما طلعت أيقظته، فجعل ينظر إليها (٣) ويسبُّها سبَّا شديدًّا. فقلت: رحمك (٤) الله، تسبُّ نجمًا سامعًا مطيعًا، ما لَهُ يُسَبُّ؟ فقال: إنَّ هذِه كانت بغيًّا فلقيَ الملكان منها ما لقِيا (٥).\n_________\n= وأخرجه ابن الجوزي في \"الموضوعات\" ١/ ٢٩٨ - ٢٩٩ كتاب المبتدأ، باب ذكر المسوخ، من طريق محمد بن الحسن بن عبد العزيز، عن سفيان الثوري، عن جابر، عن أبي الطفيل، عن علي مرفوعًا: \"لعن الله سهيلًا\" -ثلاث مرات، فقيل له، فقال-: \"إنه كان عشارًا يبخس الناس في الأرض بالظلم، فمسخه الله شهابًا\".\nقال ابن الجوزي: وقد رواه وكيع عن الثوري موقوفًا وهو الصحيح. وهذا لا يصح؛ لأن مداره على جابر الجعفي. قال جرير: لا أستحل أن أروي عنه. وقال أبو حنيفة: ما رأيت أكذب منه. وقال يحيى بن معين: لا يكتب حديثه.\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٨٦، وعزاه لابن راهويه، وابن مروديه. وانظر: \"اللآلئ المصنوعة\" للسيوطي ١/ ١٤٦، \"تنزيه الشريعة\" لابن عراق ١/ ٢١٠، \"الفوائد المجموعة\" للشوكاني (ص ٢١٣) (٦٤٦) قال الشوكاني: قيل: موضوع، وقيل: ضعيف لا موضوع، قال المعلمي في حاشيته على \"الفوائد\": بل موضوع بلا ريب، ثم أفاض في تخريجه من حديث علي، ومن حديث ابن عمر مرفوعًا وموقوفًا.\n(١) قبلها في (ش): ابن. وهو خطأ.\n(٢) بعدها في (ج): إلى.\n(٣) ساقطة من (ت).\n(٤) في (ت): يرحمك.\n(٥) أخرجه سعيد بن منصور في \"سننه\" ٢/ ٥٨٣ (٢٠٦) عن شهاب بن خراش، عن العوام بن حوشب، عن مجاهد، به. وإسناده حسن. =","vol":"3","page":489},{"text":"قال نافع: كان ابن عمر إذا رأى الزُّهرة قال: لا مرحبًا بها (ولا سهلًا) (١) ولا أهلًا (٢).\n_________\n= وذكره السيوطي في \"الدر المنثور\" ١/ ١٨٥ - ١٨٦، وعزاه لسعيد بن منصور.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٦ (١٠١٤) عن مجاهد، عن ابن عمر، بنحوه، وسياقه طويل.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٥٢٨ عن ابن أبي حاتم، قال: وهذا إسناد جيِّد إلى عبد الله بن عمر. وقد تقدم في رواية ابن جرير من حديث معاوية بن صالح، عن نافع، عنه، وهذا أثبت وأصح إسنادًا، ثم هو -والله أعلم- من رواية ابن عمر عن كعب، كما تقدم بيانه من رواية سالم عن أبيه. وقوله: إنَّ الزهرة نزلت في صورة امرأة حسناء، وكذا في المروي عن علي، فيه، غرابةٌ جدًّا.\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٨٧ ونسبه إلى ابن أبي حاتم.\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٤٥٨، والخطيب في \"تاريخ بغداد\" ٨/ ٤٢ ومن طريقه ابن الجوزي في \"الموضوعات\" ١/ ٢٥٩ (٣٨٩) كتاب المبتدأ، باب ذكر المسوخ: من طريق سنيد بن داود، عن فرج بن فضالة، عن معاوية بن صالح، عن نافع، قال: سافرت مع ابن عمر، فلما كان آخر الليل، قال: يا نافع طلعت الحمراء؟ قلت: لا. مرتين أو ثلاثًا، ثم قلت: قد طلعت. قال: لا مرحبًا ولا أهلًا. قلت: سبحان الله، نجم ساطع مطيع، قال: ما قلت إلا ما سمعت من رسول الله - ﷺ -، وقال: قال لي رسول الله - ﷺ -: \"إنَّ الملائكة قالت: يا رب كيف صبرك على بني آدم. . \" فذكر نحو قصة هاروت وماروت السابقة. ولفظ الطبري مختصر.\nقال ابن الجوزي: هذا حديث لا يصح، والفرج بن فضالة قد ضعفه يحيى. وقال ابن حبان: يقلب الأسانيد، ويلزق المتون الواهية بالأسانيد الصحيحة، لا يحل الاحتجاج به.\nوأما سُنيد فقد ضعفه أبو داود، وقال النسائي: ليس بثقة.","vol":"3","page":490},{"text":"وروى أبو عثمان النهدي، عن ابن عباس أنَّ المرأة التي فُتِنَ بها الملكان مُسخت، فهي هذِه الكوكبة الحمراء، يعني: الزهرة (١). قال: وكان يسميها بَيْدُخْت (٢).\nوأنكر الآخرون هذا القول، وقالوا: إنَّ الزُّهرة من الكواكب السبعة السيارة التي جعلها الله تعالى قِوامًا للعالم، وأقسمَ بها، فقال: ﴿فَلَا أُقْسِمُ بِالْخُنَّسِ (١٥) الْجَوَارِ الْكُنَّسِ (١٦)﴾ (٣) وإنما كانت هذِه التي فتنت هاروت وماروت امرأةً كانت (٤) تُسمى زُهرة من جمالها، فلما بغت مسخها (٥) الله ﷿ شهابًا، فلمَّا رأى رسول الله - ﷺ - الزهرة ذكر هذِه المرأة لموافقة الاسمين فلعنها، وكذلك سُهيل العَشَّار كان\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٤ من طريق أبي عثمان النهدي عن ابن عباس.\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٨٦ ونسبه لعبد الرزاق، وعبد بن حميد.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٤٥٧ من طريق أبي عثمان النهدي، عن ابن مسعود وابن عباس، وفيه: وأنزلت الزهرة إليهما في صورة امرأة من أهل فارس، وكان أهل فارس يسمونها بيذخت.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٥٢٨، والسيوطي في \"الدر المنثور\" ١/ ١٨٩ ونسبه لابن جرير.\n(٣) التكوير: ١٥، ١٦.\nقال ابن قتيبة: ﴿بِالْخُنَّسِ (١٥) الْجَوَارِ الْكُنَّسِ (١٦)﴾: النجوم الخمسة الكبار، لأنها تخنس -أي: تجمع في مجراها- وتكْنس، أي: تستتر، كما تكنس الظباء في المغار، وهو الكِناس.\n\"تفسير غريب القرآن\" (ص ٤٤٢).\n(٤) ساقطة من (ش).\n(٥) في (ت): جعلها.","vol":"3","page":491},{"text":"رجلًا، فلمَّا رأى رسول الله - ﷺ - النجم ذكره فلعَنَه (١). يدل عليه ما روى قيس بن عباد (٢)، عن ابن عباس في هذِه القصة قال: كانت امرأةٌ فضِّلت على الناس (٣) بالحسن، كما فضِّلت الزهرة على سائر الكواكب (٤).\nومثله قال كعب الأحبار وغيره (٥)، والله أعلم (٦).\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ١٢٩ - ١٣٠، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٤٥ - ٤٦، \"لباب التأويل\" للخازن ١/ ٩٠.\n(٢) قيس بن عُباد -بضم المهملة وتخفيف الموحدة- الضُّبعي -بضم المعجمة وفتح الموحدة- أبو عبد الله البصري، ثقة، مخضرم، مات بعد (٨٠ هـ).\n\"تهذيب الكمال\" للمزي ٢٤/ ٦٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٥١، \"تقريب التهذيب\" لابن حجر (٥٦١٧).\n(٣) في (ت): النساء.\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٥ (١٠١٢) من طريق أبي جعفر الرازي عن الربيع بن أنس، عن قيس بن عباد، عن ابن عباس، في سياق طويل، وفيه: . . وفي ذلك الزمان امرأة حسنها في النساء كحسن الزهرة في سائر الكواكب. .\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٨٧ - ١٨٨ ونسبه لابن المنذر، وابن أبي حاتم، والحاكم وصححه، والبيهقي في \"شعب الإيمان\".\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٥٢٩ وقال: وقد رواه الحاكم في \"المستدرك\" مطولًا عن أبي زكريا العنبري عن محمد بن عبد السلام عن إسحاق بن راهويه عن حكام بن سلم الرازي -وكان ثقة- عن أبي جعفر الرازي به ثم قال: صحيح الإسناد ولم يخرجاه، فهذا أقرب ما روي في شأن الزهرة، والله أعلم.\n(٥) \"الدر المنثور\" للسيوطي ١/ ١٩٠.\n(٦) تنبيه.\nذهب البعض إلى إنكار أن تكون الزهرة هي الكوكب المعروف الآن، بحجة أنَّ =","vol":"3","page":492},{"text":"قالوا: فلمَّا أمسى هاروت وماروت بعدَ مَا قارَفا الذنب همَّا بالصعود إلى السماء فلم تطاوعهما أجنحتهما، فعلِمَا ما حلَّ بهما، فقصدا إدريس النبي ﵇ وأخبراه بأمرهما، وسألاه أن يشفع لهما إلى الله ﷿، وقالا له (١): إنا رأيناك يصعد لك من العبادة مثل ما يصعد لجميع أهل الأرض، فاستشفع لنا إلى ربك، ففعل ذلك إدريس ﵇ فخيَّرهما الله ﷿ بين عذاب الدنيا وعذاب الآخرة، فاختارا عذاب الدنيا، إذ علما أنَّه ينقطع، فهما ببابل يُعذَّبان (٢).\n_________\n= الكوكب الذي نراه صغيرًا في عين الناظر، قد يكون حجمه أضعاف حجم الكرة الأرضيَّة بالآلاف المؤلفة من الأضعاف، فأنَّى يكون جسم المرأة الصغير إلى هذِه الأجرام الفلكَّية الهائلة.\nكما قال ذلك أحمد شاكر ﵀ في حاشيته على \"المسند\" للإمام أحمد ٩/ ٢٩ (٦١٧٨).\nوالحقيقة أنَّ القصَّة لا تُدفع بمثل هذا، أي بسبب عدم تقبُّل العقل لها؛ لأنَّ الخالق جل وعلا قدير على كل شيء، وقدرته لا حدود لها، وهو سبحانه لا يعجزه أن يجعل الذرة في أي حجم شاء.\nولذا فالقصة تُدفع بما فيها من قدحٍ في عصمة الملائكة. والله سبحانه أعلم.\nانظر: حاشية الحميِّد على \"سنن سعيد بن منصور\" ٢/ ٥٩٤.\n(١) ساقطة من (ت).\n(٢) \"معالم التنزيل\" للبغوي ١/ ١٣٠ - ١٣١، \"لباب التأويل\" للخازن ١/ ٩٠، والمصادر المذكورة في أول القصة.\nقال فخر الدين الرَّازي: قولهم: إنَّهما خُيِّرا بين عذاب الدنيا وبين عذاب الآخرة فاسد، بل كان الأولى أن يُخيَّرا بين التوبة والعذاب، لأنَّ الله تعالى خيَّر بينهما من أشرك به طول عمره. . . . \"التفسير\" ٣/ ٢٢٠.","vol":"3","page":493},{"text":"واختلف العلماء في كيفية عذابهما.\nفقال عبد الله بن مسعود: هما (١) معلقان بشعورهما إلى قيام الساعة (٢).\nوقال قتادة: كُبلا من أقدامهما إلى أصول أفخاذهما (٣). وقال مجاهد: إن جُبًّا مُلئت نارًا فجعلا فيها (٤).\nوقال خصيف: معلقان منكَّسان في السلاسل (٥). وقال عمير بن سعد (٦): منكوسان يضربان بسياط الحديد (٧).\nويُروى (٨): أن رجلًا أراد تعلم السحر، فقصد هاروت وماروت\n_________\n(١) ساقطة من (ت).\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٣١، الخازن في \"لباب التأويل\" ١/ ٩٠.\n(٣) \"معالم التنزيل\" للبغوي ١/ ١٣١.\n(٤) \"معالم التنزيل\" للبغوي ١/ ١٣١، والجبُّ: البئر التي لم تطو، أي: لم تُبن بالحجارة. كما في \"مختار الصحاح\" للرازي (ص ٣٩)، جبب.\n(٥) أخرجه سعيد بن منصور في \"سننه\" ٢/ ٥٨١ (٢٠٥) عن عتاب بن بشير، عن خصيف، عن مجاهد، عن رجل من قريش، عن أبيه، وفيه: فهما معلقان منكسان في السلاسل.\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٨٩، وعزاه لسعيد بن منصور. وإسناده ضعيف؛ لضعف خصيف، وجهالة الرجل من قريش الذي حدثهم بالحديث.\n(٦) عمير بن سعد الأنصاري، الأوسي، صحابي، كان عمر يُسميِّه نسيج وحْده -بفتح النون وكسر المهملة بعدها تحتانية ساكنة، ثم جيم، ثم واو مفتوحة ومهملة ساكنة- وهي كلمة تطلق على الفائق. \"تقريب التهذيب\" لابن حجر (٥٢١٦). وانظر \"أسد الغابة\" لابن الأثير ٤/ ٢٨٠.\n(٧) ذكره البغوي في \"معالم التنزيل\" ١/ ١٣١، الخازن في \"لباب التأويل\" ١/ ٩٠.\n(٨) في (ت): ورُوي.","vol":"3","page":494},{"text":"فوجدهما معلقين بأرجلهما مزرقةً أعينهما، مسودة جلودهما (١) ليس بين ألسنتهما وبين الماء إلا قدر أربع أصابع، وهما يعذَّبان بالعطش، فلمَّا رأى (٢) ذلك هاله مكانهما فقال: لا إله إلا الله، وقد نُهي عن ذكر الله ﷿، فلما سمِعَا كلامه قالا (٣): من أنتَ؟ قال: رجل من الناس.\nقالا: ومن أيِّ أمَّةٍ أنت؟ قال: من أمَّة محمد - ﷺ -، قالا: وقد بُعث (٤) محمد؟ قال: نعم، قالا: الحمد لله، وأظهرا الاستبشار، قال الرجل: وممَّ استبشاركما؟ قالا: إنَّه نبي الساعة، وقد دَنا انقضاء عذابنا (٥).\nقالوا: ومِن ثمَّ استغفار الملائكة لبني آدم.\n[٢٨٨] أخبرنا أبو المكارم ناصر بن محمد الأنصاري (٦) قال: نا أبو عبد الله محمد بن مخلد العطَّار (٧)،\n_________\n(١) في (ت): وجوههما.\n(٢) في (ش): رآهما.\n(٣) بعدها في (ج): له.\n(٤) في (ت): بَعث الله.\n(٥) ذكر هذِه القصة البغوي في \"معالم التنزيل\" ١/ ١٣١، الخازن في \"لباب التأويل\" ١/ ٩٠، وذكرها السيوطي في \"الدر المنثور\" ١/ ١٩١، ونسبها لابن المنذر من طريق الأوزاعي، عن هارون بن رباب. بلفظ طويل، أطول مما أورده المصنف.\n(٦) لم أجده.\n(٧) في (س): محمد بن أحمد العطار، والتصويب من النسخ الأخرى، ومصادر الترجمة. وتحرَّف العطار في (ت) إلى العطاردي.\nوهو محمد بن مخلد بن حفص الدُّوري، البغدادي، العطار. =","vol":"3","page":495},{"text":"قال: نا أبو جعفر أحمد (١) بن عُبيد بن ناصح المؤدِّب (٢) قال: حدثني محمد بن مصعب القرقساني (٣) قال:\n_________\n= أبو عبد الله، الإمام الحافظ الثقة القدوة، مسند بغداد.\nروى عنه الدارقطني، وقال: ثقة مأمون.\nوقال الخطيب البغدادي: كان أحد أهل الفهم، موثوقًا به في العلم، متسع الرواية، مشهورًا بالديانة، موصوفًا بالأمانة، مذكورًا بالعبادة. توفي سنة (٣٣١ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ٣١٠، \"تذكرة الحفاظ\" للذهبي ٣/ ٨٢٨، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٥٦، \"طبقات الحفاظ\" للسيوطي (٧٨٢).\n(١) في (ت): محمد بن عبيد. وهو خطأ.\n(٢) قال ابن عدي: كان يحدث بمناكير مع أنه من أهل الصدق.\n(٣) محمد بن مصعب بن صَدقة القَرْقساني، أبو عبد الله، وقيل: أبو الحسن، نزيل بغداد.\nوالقرفساني: بفتح القافين بينهما راء ساكنة، وبعدها سين مهملة مفتوحة، وبعد الألف نون، وقد تحذف ويجعل عوضها ياءً. نسبةً إلى (قرقيسيا) وهي بلدة بالجزيرة، قريبة من الرَّقَّة. قال أبو داود: سمعت أحمد يقول: حديث القرقساني عن الأوزاعي مقارب، وأما عن حماد بن سلمة ففيه تخليط. قلت لأحمد: تحدث عنه؟ قال: نعم. وقال عبد الله بن أحمد عن أبيه: لا بأس به. وقال ابن معين: ليس بشيء، وقال: لم يكن من أصحاب الحديث، كان مغفلًا، وقال البخاري: كان ابن معين سيئ الرأي فيه، وقال يزيد بن الهيثم عن ابن معين: كان صاحب غزو، ليس يدري ما يحدث، وقال النسائي: ضعيف، وقال صالح بن محمد: ضعيف في الأوزاعي، وقال -أيضًا-: عامة أحاديثه عن الأوزاعي مقلوبة، وقد روى عن الأوزاعي غير حديث كلها مناكير وليس لها أصول، وقال ابن أبي حاتم: سألت أبا زرعة عنه فقال: صدوق في الحديث، ولكنه حدث بأحاديث منكرة. قلت: فليس هذا مما يضعفه. قال: نظن أنه غلط فيها، قال: وسألت أبي عنه فقال: =","vol":"3","page":496},{"text":"حدثني الأوزاعي (١) قال: بلغني أن جبريل أتى النبي - ﷺ - فقال: \"يا جبريل صِف لي (٢) النار\"، فقال (٣): إنَّ الله ﷿ أمرَ بها فأُوقِد عليها ألف عام حتى احمرَّت، ثم أوقد عليها ألف عام حتى اصفرَّت ثم\n_________\n= ضعيف الحديث ليس بقوي. . . وقال ابن عدي: ليس عندي برواياته بأس، وقال ابن حبان: ساء حفظه. فكان يقلب الأسانيد، ويرفع المراسيل، لا يجوز الاحتجاج به، وقال أبو أحمد الحاكم: روى عن الأوزاعي أحاديث منكرة، وليس بالقوي عندهم.\nوقال سعيد بن رحمة عن محمد بن مصعب: قال لي الأوزاعي: ما أتاني أحفظ منك.\nوقال الخطيب البغدادي: كان كثير الغلط لتحديثه من حفظه، ويذكر عنه الخير والصلاح.\nوقال السمعاني: كان حافظًا، وكان كثير الغلط، وقيل: إنه منكر الحديث.\nوقال الذهبي: فيه ضعف. وقال ابن حجر: صدوق، كثير الغلط، توفي سنة (٢٠٨ هـ).\n\"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (١٢٤، ١٢٩)، \"العلل\" لأحمد ١/ ١٧١، ٢/ ٩٩، \"التاريخ الكبير\" للبخاري ١/ ١/ ٢٣٩، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٠٢، \"المجروحين\" لابن حبان ٢/ ٢٩٣، \"الكامل\" لابن عدي ٦/ ٢٦٥، \"تاريخ بغداد\" للخطيب ٣/ ٢٧٦، \"الأنساب\" للسمعاني ٤/ ٤٨٦، \"الكاشف\" للذهبي ٢/ ٢٢٢، \"ميزان الاعتدال\" للذهبي ٤/ ٤٢، \"ديوان الضعفاء\" للذهبي (٣٩٨٣)، \"المغني في الضعفاء\" للذهبي (٥٩٨٧)، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٠٢، \"تقريب التهذيب\" لابن حجر (٦٣٤٢).\n(١) ثقة، جليل، فقيه.\n(٢) في (ش): لنا.\n(٣) في (ج): بعدها: له.","vol":"3","page":497},{"text":"أُوقِد عليها ألف عام حتى اسودّت، فهي سوداء مظلمة لا يضيء لهبها ولا جمرها (١)، والذي بعثك بالحق لو أنَّ ثوبًا من ثياب أهل النار أظهر لأهل الأرض لماتوا جميعًا، ولو أنَّ ذنوبًا من شرابها صُبَّ في ماء الأرض جميعًا لقتَل من ذاقَهُ، ولو أنَّ ذراعًا من السلسلة التي ذكرها الله ﷿ وضع على جبال الأرض جميعًا لذابت وما اشتعلتْ، ولو أنَّ رجلًا دخل النار ثم أخرج منها لمات أهل الأرض من نتنِ ريحه، وتشويه خَلْقِهِ، وعظمِه. فبكى النبي - ﷺ -، وبكى جبريل لبكائه، وقال: أتبكي يا محمد وقد غفر الله لك ما تقدَّم من ذنبك وما تأخَّر، فقال: \"أفلا أكون عبدًا شكورًا، ولمَ بكيتَ يا جبريل وأنت الروح الأمين، أمين الله على وحيه؟ \" قال: أخاف أن أُبتلى بما (٢) ابتُلي به هاروت وماروت، فهو الذي منعني عن اتكالي على منزلتي عند ربي فأكون قد أمنت مكره، فلم يزالا يبكيان حتى نُوديا من السماء أنْ يا جبريل ويا محمد إنَّ الله ﷿ قد أمَّنكما أن تعصياه فيعذبكما، ففضل محمد - ﷺ - على (٣) الأنبياء، كفضل جبريل ﵇ على ملائكة السماء (٤).\n_________\n(١) في (ت): لايضيء لهبها ولا يطفأ لهيبها.\n(٢) في (ت): كما.\n(٣) بعدها في (ت): سائر.\n(٤) [٢٨٨] الحكم على الإسناد:\nضعيف؛ لانقطاعه، ولأن محمد بن مصعب قد ضعَّفه العلماء في الأوزاعي، والله أعلم. =","vol":"3","page":498},{"text":"قوله تعالى: ﴿وَمَا يُعَلِّمَانِ﴾ يعني: الملكين. ﴿مِنْ أَحَدٍ﴾ أي: أحدًا، \"من\" صلة، أي: لا يعلمان السحر أحدًا (١) ﴿حَتَّى﴾ ينصحاه أولًا وينهياه، ويقولا: ﴿إِنَّمَا نَحْنُ فِتْنَةٌ﴾ فذلك قوله تعالى: ﴿إِنَّمَا نَحْنُ فِتْنَةٌ﴾ أي: ابتلاء (٢) ومحنة ﴿فَلَا تَكْفُرْ﴾ بتعلم السحر.\nوأصل الفِتْنَةٌ الاختبار. تقول العرب: فتنتُ الذهب والفضَّة (٣) إذا أدخلتهما (٤) النار؛ لتعرف جودتهما (٥) من ردائتهما (٦)، وفَتنت الشمس الحجر إذا سوَّدته (٧).\nوإنَّما وحَّد الفتنة وهما اثنان؛ لأنَّ الفتنة مصدر، والمصادر لا تُثَّنى ولا تُجمع، كقوله ﴿وَعَلَى سَمْعِهِمْ﴾ (٨).\n_________\n= التخريج:\nأخرجه أبو نُعيم في \"حلية الأولياء\" ٦/ ١٤٧ (٨١٢٠) من طريق محمد بن مخلد، عن أحمد بن عبيد، عن محمد بن مصعب القرقساني، عن الأوزاعي به. في سياق طويل، وما ذكره المصنف هو جزء منه.\n(١) ساقطة من (ت).\n(٢) ساقطة من (ج).\n(٣) ساقطة من (ج).\n(٤) في النسخ الأخرى: أدخلته.\n(٥) في النسخ الأخرى: جودته.\n(٦) في النسخ الأخرى: رداءته.\n(٧) \"جامع البيان\" للطبري ١/ ٤٦٢، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦٢٣) (فتن)، \"لسان العرب\" لابن منظور ١٠/ ١٧٨ (فتن)، \"عمدة الحفاظ\" للسمين الحلبي ٣/ ١٩٧.\n(٨) البقرة: ٧.","vol":"3","page":499},{"text":"وفي مصحف أبي: (وما يُعَلِّم الملكان من أحدٍ حتى يقولا إنما نحن فتنةٌ فلا تكفر سبعَ مرَّات).\nوقال السدِّي وعطاء: فإن أبى إلا التعلم قالا له: ائت هذا الرماد فبُل عليه (١)، فيخرج منه نور ساطع في السماء، فتلك المعرفة، ويرى (٢) شيئًا أسود، حتى يدخل مسامعه شبه الدخان، وذلك غضب الله ﷿ (٣).\nقال مجاهد: إنَّ هاروت وماروت لا يصل إليهما أحد، ويختلف فيما بينهما شيطان في كل مسألة (٤) اختلافةً واحدة (٥).\nقال يزيد بن الأصمّ (٦): سُئل المختار (٧): هل يرى اليوم\n_________\n(١) في (ش)، (ت): فيه.\n(٢) في (ج)، (ت): ونزل.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٣١، الخازن في \"لباب التأويل\" ١/ ٩١.\n(٤) في (ت): سنة.\n(٥) \"معالم التنزيل\" للبغوي ١/ ١٣١، \"البحر المحيط\" لأبي حيان ١/ ٤٩٩، \"روح المعاني\" للألوسي ١/ ٣٤٣.\n(٦) يزيد بن الأصم، واسمه عمرو بن عبيد بن معاوية البكائي، بفتح الموحدة والتشديد، أبو عوف، كوفي نزل الرقة، وهو ابن أخت ميمونة أم المؤمنين، يقال: له رفلة، ولا تثبت، وهو ثقة، توفي سنة (١٠٣ هـ).\n\"سير أعلام النبلاء\" للذهبي ٤/ ٥١٧، \"تقريب التهذيب\" لابن حجر (٧٧٣٦).\n(٧) المختار بن أبي عبيد الثقفي، الكذاب. قال الذهبي: نشأ المختار، فكان من كبراء ثقيف، وذوي الرأي، والفصاحة، والشجاعة، والدهاء، وقلة الدين. وقد قال النبي - ﷺ -: \"يكون في ثقيف كذاب ومبير\"، فكان الكذاب هذا، ادعى أن الوحي يأتيه، وأنه يعلم الغيب، وكان المبير الحجاج، قبحهما الله. =","vol":"3","page":500},{"text":"أحدٌ هاروت وماروت؟ قال: أما منذُ ائتفكت بابل ائتفاكها الآخر لم يرهما أحد (١).\nقال قتادة: السحر سحران؛ سحر تعلمُه الشياطين، وسحرٌ يعلمه هاروت وماروت وهو قوله: ﴿فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ﴾: وهو أن يُؤخذ كل واحدٍ منهما (٢) عن صاحبه، ويُبغَّض كل واحد منهما (٣) إلى صاحبه (٤).\nوفي ﴿الْمَرْءِ﴾ أربع قراءات:\nقرأ الحسن: (بين المَرِّ وزوجه) بفتح الميم وتشديد الراء، جعله عوضًا من (٥) الهمزة.\nوقرأ الزهري: (المُرْءِ) بضم الميم والهمز.\nوحكى يعقوب عن جده (المِرْءِ) بكسر الميم والهمز (٦).\n_________\n= انظر أخباره في \"تاريخ الرسل والملوك\" للطبري ٣/ ٤٠٠، ٤٥١، ٤٦٧، ٤٧٠، ٤٨٣، \"تاريخ الإسلام\" للذهبي ٥/ ٥٥. ٥/ ٢٢٦، \"سير أعلام النبلاء\" للذهبي ٣/ ٥٣٨، \"البداية والنهاية\" لابن كثير ٦/ ٢٣٦.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٤ عن معمر، عن جعفر الجزري، عن يزيد الأصم. وائتفكت البلدة بأهلها: أي انقلبت، فهي مؤتفكة. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٥٦.\n(٢) ساقطة من (ج).\n(٣) ساقطة من (ج).\n(٤) أخرجه الطبري في \"جامع البيان\" ١/ ٤٦٣.\nوذكره السيوطي في \"الدر المنثور\" ١/ ١٩٤ وعزاه لعبد بن حميد، وابن جرير.\n(٥) في (ش): عن.\n(٦) \"المحتسب\" لابن جني ١/ ١٠١، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨)، \"البحر المحيط\" لأبي حيان ١/ ٥٠٠.","vol":"3","page":501},{"text":"وقرأ الباقون ﴿الْمَرْءِ﴾ بفتح الميم والهمز.\nوأمَّا كيفيَّة تعلم (١) السحر، فقد ورد فيه خبرٌ جامع وهو ما:\n[٢٨٩] أخبرنا القاضي أبو بكر (٢) أحمد بن الحسن بن أحمد بن محمد بن حفص الحَرَشي (٣) -بقراءتي عليه- قال: نا أبو العباس محمد بن يعقوب الأُمَوي (٤) قال: حدثني الربيع بن سليمان (٥) قال: نا عبد الله بن وهب (٦) قال: أخبرني (ابن أبي الزناد) (٧) عن هشام\n_________\n(١) في (ج): تعليمهما.\n(٢) في (ت): أبو زكريا. وهو خطأ.\n(٣) هو أبو بكر أحمد بن الحسن بن أحمد بن محمد بن حفص بن مسلم بن يزيد، الحرشي الحيري النيسابوري الشافعي. الإمام العالم المحدث، مسند خراسان. والحرشي -بالمعجمة-: نسبة إلى بني الحريش بن كعب بن ربيعة بن عامر بن صعصعة، من قيس، وأكثرهم نزلوا البصرة.\nقال عبد الغافر الفارسي في \"السياق لتاريخ نيسابور\": كان من أصح أقرانه سماعًا، وأوفرهم إتقانًا، وأتمهم ديانة واعتقادًا. وأثنى عليه الحاكم وفخَّم أمره. وقال السمعاني: هو ثقة في الحديث. توفي سنة (٤٢١ هـ).\n\"الأنساب\" للسمعاني ٢/ ٢٠٢ - ٢٠٣، ٢٩٨، \"الوافي بالوفيات\" للصفدي ٦/ ٣٠٦، \"طبقات الشافعية الكبرى\" للسبكي ٤/ ٦، \"سير أعلام النبلاء\" للذهبي ١٧/ ٣٥٦.\n(٤) ثقة.\n(٥) ثقة.\n(٦) ثقة، حافظ.\n(٧) من (ج)، وفي (س)، (ت)، (ش): أبو الزناد.\nوهو عبد الرحمن بن أبي الزناد عبد الله بن ذكوان المدني، مولى قريش.\nقال ابن معين: أثبت الناس في هشام بن عروة عبد الرحمن بن أبي الزناد. =","vol":"3","page":502},{"text":"ابن عروة (١)، عن أبيه (٢)، عن عائشة زوج النبي - ﷺ - أنَّها قالت: قدمتْ\n_________\n= وقال أيضًا: ليس ممن يحتج به أصحاب الحديث، ليس بشيء، وقال في رواية: ضعيف، وقال أحمد: مضطرب الحديث، وقال ابن المديني: كان عند أصحابنا ضعيفًا، وقال: ما حدَّث بالمدينة فهو صحيح، وما حدث ببغداد أفسده البغداديون، ورأيت عبد الرحمن بن مهدي يخط على أحاديثه. .، وقال يعقوب بن شيبة: ثقة صدوق، وذكر تضعيف حديثه في العراق، وكذا ذكر عمرو بن على الفلاس بعد أن قال: فيه ضعف، وقال النسائي: لا يحتج بحديثه، وقال ابن سعد: كان كثير الحديث، يضعف لروايته عن أبيه، ووثقه الترمذي والعجلي. فال الذهبي في \"ميزان الاعتدال\": قلت: قد مشَّاه جماعة وعدلوه، وكان من الحفاظ المكثرين، ولا سيما عن أبيه وهشام بن عروة، حتى قال يحيى بن معين: هو أثبت الناس في هشام. ثم قال: وهو إن شاء الله حسن الحال في الرواية، وقال في \"سير أعلام النبلاء\": هو حسن الحديث، وبعضهم يراه حجة. وقال ابن حجر: صدوق تغيَّر حفظه لما قدم بغداد، وكان فقيهًا. توفي ابن أبي الزناد سنة (١٧٤ هـ).\n\"الطبقات الكبرى\" لابن سعد ٥/ ٤١٥، ٧/ ٣٢٤، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٤٧، \"تاريخ يحيى بن معين\" رواية الدارمي (٥٢٩)، \"سؤالات ابن محرز\" (١٨٨ - ١٨٩)، \"العلل\" للإمام أحمد ١/ ٢٢، \"التاريخ الكثير\" للبخاري ٣/ ٣١٥/١، \"سنن الترمذي\" كتاب: اللباس، باب ما جاء في الجُمة (١٧٥٥)، \"المعرفة والتاريخ\" للفسوي ١/ ١٦٥، ٢٤٨، ٣٥٢، ٤٧٠، ٥٠١، ٥٣٩، ٥٥٠، ٥٧٩، ٦٣٩، ٦٥٤، ٢/ ٣٢٣، \"الضعفاء والمتروكين\" للنسائي (٣٦٧)، \"تهذيب الكمال\" للمزي ١٧/ ٩٥، \"سير أعلام النبلاء\" للذهبي ٨/ ١٦٧، \"المغني\" للذهبي ٢/ ٣٨٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٠٤، \"تقريب التهذيب\" لابن حجر (٣٨٨٦).\n(١) ثقة ربما دلس.\n(٢) ثقة.","vol":"3","page":503},{"text":"عليَّ امرأةٌ من أهل دُومة الجندل (١) جاءت تبتغي رسول الله - ﷺ - بعد موته لتسأله (٢) عن شيء دخَلَتْ فيه من أمر السحر ولم تعمل به. قالت عائشة لعروة: يا ابن أختي، فرأيتها تبكي حين لم تجدْ رسول الله - ﷺ -، فكانت تبكي حتى إنِّي لأرحمُها، تقول: إنِّي أخاف (٣) أن أكون هلكتُ (٤). قالت: كان لي زوج فغاب عنِّي، فدخلت عليَّ عجوزٌ، فشكوتُ ذلك (٥) إليها، فقالت: إن فعلت ما آمرك به فأجعله يأتيكِ. فلما كان الليل جاءتني بكبشين أسودين، فركبتُ أحدهما، وركِبَتِ الآخر، فلم يكن كثيرٌ حتى وقفنا (٦) ببابل، فإذا برجلين معلَّقين بأرجلهما، فقالا: ما جاء بكِ؟ قلت: أتعلم السحر. قالا: إنَّما نحنُ فتنةٌ فلا تكفري، وارجعي، فأبيتُ، فقلت: لا. قالا: فاذهبي إلى ذلك التنُّور فبُولي فيه، فذهبت، ففزعتُ فلم أفعل، فرجعتُ إليهما، فقالا: فعلتِ؟ قلت: نعم، قالا: هل رأيتِ شيئًا؟ قلت: (لم أر) (٧)\n_________\n(١) دومة الجندل: مدينة تقع في شمال المملكة العربية السعودية، وتتبع منطقة الجوف، ولا تزال تُعرف بهذا الاسم، وهي منطقة تاريخية قديمة، وسمِّيت بذلك نسبةً لدومان بن إسماعيل -﵇-، وفتحها خالد بن الوليد سنة تسع، وكان ملكها نصرانيًّا، فصالحه على الجزية.\n\"معجم ما استعجم\" للبكري ٢/ ٥٦٤، \"معجم البلدان\" لياقوت ٢/ ٤٨٧.\n(٢) في النسخ الأخرى: حداثة ذلك تسأله.\n(٣) في (ج): لأخاف.\n(٤) قبلها في (ت): قد.\n(٥) في (ج): ذاك.\n(٦) في (ج): وقعنا.\n(٧) في (ت): ما رأيت.","vol":"3","page":504},{"text":"شيئًا، فقالا: كذبت (١) لم تفعلي، ارجعي إلى بلادك فلا تكفري، فأبيتُ، فقالا: اذهبي إلى ذلك التنور فبولي فيه، فذهبتُ، فاقشعرَّ جلدي، (فرجعت إليهما) (٢)، فقلت: قد فعلتُ، فقالا: هل (٣) رأيت شيئًا؟ قلت: لم أر شيئًا، فقالا: كذبتِ لم تفعلي، ارجعي إلى بلادكِ فلا تكفري، فإنَّك على رأس أمرك، قالت: فأبيتُ، فقالا: اذهبي إلى ذلك التنور فبُولي فيه، فذهبت إليه (٤)، فبُلتُ فيه، فرأيتُ فارسًا متقنِّعًا (٥) بحديد خرجَ منِّي حتى ذهب في السماء، وغاب عنِّي حتى ما أراه، فجئتهما، فقلت: قد فعلت، قالا: فما رأيتِ؟ قلت: رأيتُ فارسًا متقنِّعًا (٦) بالحديد خرج منِّي فذهب في السماء حتى ما أراه؟ قالا: صدقتِ، ذلك إيمانكِ خرج منكِ، اذهبي، فقلت للمرأة: والله ما أعلم شيئًا، وما (٧) قالا لي شيئًا، فقالت: بلى، لن تُريدي شيئًا إلا كان، خُذي هذا القمح فابذُري، فبذرتُ، فقلت: أطلعي، فطلعت، فقلت (٨): احقلي (٩) فحقلت، ثم\n_________\n(١) من (ت).\n(٢) في (ج): وخفتُ ثم رجعت.\n(٣) في (ج): فما.\n(٤) ساقطة من (ج).\n(٥) في النسخ الأخرى: مقنعًا.\n(٦) في النسخ الأخرى: مقنعًا.\n(٧) في (ت): ولا.\n(٨) في (ش): ثم قالت.\n(٩) احقلي: أي ازرعي.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤١٦، \"لسان العرب\" لابن منظور ٣/ ٢٦٢ - ٢٦٣ (حقل).","vol":"3","page":505},{"text":"قلت: افركي (١) فأفرَكتْ (٢)، ثم قلت: اطحني فأطحنت، ثم قلت أخبزي، فأخبَزَت، فلما رأيت أنِّي لا أريد شيئًا إلا كان سُقط في يدي، وندمتُ. والله يا أمَّ المؤمنين ما فعلت شيئًا قطّ ولا أفعله أبدًا (٣).\n_________\n(١) الفرْك: دلك الشيء حتى ينقلع قشره عن لبِّه كالجوز. وأفرك الزرع: إذا بلغ أن يُفرَك.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٤٩ - ٢٥٠ (فرك).\n(٢) في (ش): ففركت.\n(٣) [٢٨٩] الحكم على الإسناد:\nإسناد جيد، رجاله ثقات، عدا ابن أبي الزناد صدوق، ويروي هنا عن هشام بن عروة، وهو أثبت الناس فيه، فالأثر كما ذكر ابن كثير: إسناده جيِّد، ومتنه غريب، والله تعالى أعلم.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١/ ٤٦٠ - ٤٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢١٣ (١٠٢٩) والحاكم في \"المستدرك\" ٤/ ١٥٥، والبيهقي في \"السنن الكبرى\" ٨/ ١٣٧ كتاب: القسامة، باب: قبول توبة الساحر وحقن دمه بتوبته، من طريق الربيع بن سليمان المرادي، به مثله.\nوصححه الحاكم، ووافقه الذهبي.\nوذكره إسماعيل الحيري في \"الكفاية\" ١/ ٦٠ - ٦١، وابن كثير في \"تفسير القرآن العظيم\" ١/ ٥٣٢ - ٥٣٣، والسيوطي في \"الدر المنثور\" ١/ ١٩٠ - ١٩١.\nوقال ابن كثير قبل أن يورده: وقد ورد في ذلك -أي: في شأن هاروت وماروت- أثر غريب، وسياق عجيب في ذلك، أحببنا أن ننبِّه عليه، ولمَّا أورده قال: فهذا إسناد جيِّد إلى عائشة ﵂.\nوقال أحمد شاكر: وهي قصة عجيبة، لا ندري أصدقت تلك المرأة فيما أخبرت به عائشة؟ أمَّا عائشة فقد صدقت في أن المرأة أخبرتها، والإسناد إلى عائشة جيد، بل صحيح.","vol":"3","page":506},{"text":"وأمَّا كيفيَّة جواز تعليم السحر على الملائكة، ووجه الآية وحملها على التأويل الصحيح:\nفقال بعضهم: إنَّما (١) كانا لا يتعمدان تعليم السحر، ولكنَّهما يصفانه ويذكران بطلانه، ويأمران باجتنابه. و(أعْلَمَ) و(عَلَّمَ) بمعنى واحد، وفي هذا حكمة: وهي (٢) أنَّ المسائل (٣) لو سأل: ما الزنا؟ لوجب أن يُوقَف عليه (٤)، ويُعلم أنَّهُ حرام، فكذلك إعلام الملكين الناس وأمرهما باجتنابه بعد الإعلام والإخبار أنه كفرٌ حرام، فيتعلم الشقي منهما من خلال (٥) صفتهما ويترك موعظتهما ونصيحتهما، ولا يكون على هذا التأويل (تعلم السحر) (٦) كفرًا، وإنَّما يكون العمل به كفرًا، كما أنَّ من عرَّف الزنا لم يأثم، وإنَّما يأثم العامل به.\nوالقول الآخر -وهو الأصحّ- أنَّ الله تعالى امتحن الناس بالملكين في ذلك الوقت، وجعل المحنة في الكفر والإيمان أن يقبل (٧) القابل تعلُّمَ السحر، فيكفر بتعلمه ويؤمن بترك التعلُّم؛ لأنَّ السحر كان قد كثُر في كلِّ أمة، ويزداد المعلمان عذابًا بتعليمه، فيكون ذلك ابتلاءً للمعلِّم\n_________\n(١) في (ج): إنهما.\n(٢) في (ش): وهو.\n(٣) في (ج)، (ش): سائلًا.\n(٤) في (ت): فيه.\n(٥) في (ت): حال.\n(٦) من (ج).\n(٧) بعدها في (ت): قول.","vol":"3","page":507},{"text":"والمتعلم. ولله تعالى أن يمتحن عباده بما شاء، كما امتحن بني إسرائيل بالنهر في قوله تعالى: ﴿إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ﴾ (١) يدل عليه قوله -﷿-: ﴿إِنَّمَا نَحْنُ فِتْنَةٌ﴾. وهذان القولان حكاهما الزجاج واعتمدهما (٢).\nقال الله -﷿-: ﴿وَمَا هُمْ بِضَارِّينَ بِهِ﴾ أي: بالسحر ﴿مِنْ أَحَدٍ﴾ أي: أحدًا \"من\" صلة ﴿إِلَّا بِإِذْنِ اللَّهِ﴾ أي: بعلمه وقضائه ومشيئته ﴿وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ﴾ وقرأ عبيد بن عمير: (ما يُضِرُّهم) (٣) من أضرَّ يُضِرُّ. ﴿وَلَقَدْ عَلِمُوا﴾ يعني: اليهود ﴿لَمَنِ اشْتَرَاهُ﴾ اختار السحر ﴿مَا لَهُ فِي الْآخِرَةِ﴾ أي: في الجنة ﴿مِنْ خَلَاقٍ﴾ أي: من نصيب (٤).\nوقال الحسن: ﴿مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ﴾ أي: من دين ولا وجه\n_________\n(١) البقرة: ٢٤٩.\n(٢) \"معاني القرآن\" للزجاج ١/ ١٨٣ - ١٨٤. وانظر: \"جامع البيان\" للطبري ١/ ٤٦١، \"الوسيط\" للواحدي ١/ ١٨٤ - ١٨٥، \"تفسير القرآن\" للسمعاني ١/ ٥٧٥، \"مفاتيح الغيب\" للرازي ١/ ٢٢٠.\n(٣) \"شواذ القراءة\" للكرماني (ص ٣٠).\n(٤) تفسير النصيب بالخلاق: هو قول ابن عباس. كما في \"الدر المنثور\" للسيوطي ١/ ١٩٤ واستشهد عليه ببيت أميَّة الآتي. وأُثر هذا القول أيضًا عن مجاهد، وسفيان، والسدي. ورجَّحه الطبري، والزجَّاج، وغيرهما، واستشهد الطبري على هذا المعنى ببيت أمية الذي أورده المصنف على هذا المعنى، وفسَّر قول أمية (خلاق) بأنه نصيب.\nانظر: \"جامع البيان\" للطبري ١/ ٤٦٦، \"معاني القرآن\" للزجاج ١/ ١٨٦.","vol":"3","page":508},{"text":"عند الله (١).\nوقال ابن عباس: من قَوَام (٢). وقيل: من خَلاص (٣).\nوقال أمية:\nيدْعون بالويلِ فيها لا خلاقَ لهم ... إلا سرابيلَ (٤) من قِطْرٍ وأغلالِ (٥)\nأي: لا خلاص لهم.\n﴿وَلَبِئْسَ مَا شَرَوْا﴾ أي: باعوا ﴿بِهِ﴾ حظَّ ﴿أَنْفُسَهُمْ﴾ حيث اختاروا السحر الكفر على الدين الحق ﴿لَوْ كَانُوا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-475>١٠٣ </span>- ﴿وَلَوْ أَنَّهُمْ آمَنُوا﴾\nبمحمدٍ والقرآن ﴿وَاتَّقَوْا﴾ اليهودية والسحر. ﴿لَمَثُوبَةٌ مِنْ عِنْدِ اللَّهِ خَيْرٌ﴾ أي: لكان ثواب الله إيَّاهم خيرًا لهم ﴿لَوْ كَانُوا يَعْلَمُونَ﴾.\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٤ عن معمر عن الحسن.\nومن طريق عبد الرزاق: أخرجه الطبري في \"جامع البيان\" ١/ ٤٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٤ (١٠٣٥).\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١/ ٥٣٧، والسيوطي في \"الدر المنثور\" ١/ ١٩٥ ونسبه لعبد الرزاق، وابن جرير.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٤٦٦، وذكره السيوطي في \"الدر المنثور\" ١/ ١٩٤ وعزاه لابن جرير.\n(٣) \"البحر المحيط\" لأبي حيان ١/ ٥٠٣.\n(٤) في (ت): السرابيل.\n(٥) \"جامع البيان\" للطبري ١/ ٤٦٦، \"الدر المصون\" للسمين الحلبي ٢/ ٤٦، \"الدر المنثور\" للسيوطي ١/ ١٩٤.","vol":"3","page":509},{"text":"<span data-type=\"title\" id=toc-476>١٠٤ </span>- قوله -﷿- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا﴾ الآية.\nوذلك أنَّ المسلمين كانوا يقولون لرسول الله - ﷺ -: راعِنا يا رسول الله، وأرْعِنَا سمعَك يعنون من المراعاة. وكانت هذِه اللفظة شيئًا (١) قبيحًا باليهودية (٢). وقيل: كان معناه عندهم: اسمعْ لا سَمِعت. وقيل: هو إلحادٌ إلى الرُّعونة، فلمَّا سمعتها (٣) اليهود اغتنموها وقالوا فيما بينهم: كنّا نسبُّ محمدًا سرًّا، فأعلِنوا له الآن بالشتم، فكانوا يأتونه ويقولون: راعنا يا محمد، ويضحكون فيما بينهم، فسمعها سعد بن معاذ ففطن لها -وكان يعرف لغتهم- فقال لليهود: عليكم لعنة الله، والذي نفسي بيده يا معشر اليهود لئن سمعتُها من رجلٍ منكم يقولها لرسول الله - ﷺ - لأضربنَّ عنقَه فقالوا: أولستم تقولونها، فأنزل الله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا﴾ لكي لا يجد اليهود بذلك (٤) سبيلًا إلى شتم رسول الله - ﷺ - (٥).\n_________\n(١) في (ج): سبًّا.\n(٢) في (ج): بلغة اليهود.\n(٣) في (ت): سمعها.\n(٤) ساقطة من (ت).\n(٥) أخرجه أبو نعيم في \"دلائل النبوة\" (١٩) من طريق عبد الغني بن سعيد عن موسى بن عبد الرحمن، عن ابن جريج، عن عطاء، عن ابن عباس. وعن مقاتل عن الضحاك، عن ابن عباس. والإسنادان ضعيفان جدًّا كما سبق تفصيله.\nقال ابن حجر في \"فتح الباري\" ٨/ ١٦٣: وروى أبو نعيم في \"دلائل النبوة\" بسند ضعيف جدًّا عن ابن عباس قال: فذكره. وذكره السيوطي في \"لباب النقول\" (ص ١٩) وفي \"الدر المنثور\" ١/ ١٩٥، وعزاه لأبي نعيم في \"دلائل النبوة\". =","vol":"3","page":510},{"text":"وفي هذِه اللفظة ثلاث قراءات:\nقرأ الحسن: (راعِنًا) بالتنوين (١)، أراد: قولًا راعِنًا، أي حُمُقًا، من الرُّعونة، فحذف الاسم وأبقى الصفة، كقول الشاعر:\n_________\n= وأخرجه أبو نعيم في \"دلائل النبوة\" ١/ ٤٤ (٦)، والواحدي في \"أسباب النزول\" (ص ٣٦) من طريق عطاء عن ابن عباس.\nوإسناده ضعيف جدًّا؛ لأنه من رواية عبد الغني بن سعيد الثقفي، عن موسى بن عبد الرحمن الثقفي الصنعاني، عن ابن جريج، عن عطاء، عن ابن عباس.\nوقد نسب ابن حبان موسى هذا إلى وضع الحديث، وعبد الغني بن سعيد ضعيف كما في \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٢٠، ٣٤٤. وقد تقدم تفصيل ذلك عند الإسناد (٤).\nوأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ٥٤ عن معمر والكلبي في قوله: ﴿لَا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَا وَاسْمَعُوا﴾ قال: كانوا يقولون: راعنا سمعك، قال: فكان اليهود يأتون فيقولون مثل ذلك يستهزئون، فقال الله: ﴿لَا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَا﴾. ومن طريق عبد الرزاق أخرجه الطبري في \"جامع البيان\" ١/ ٤٧٠ ولم يذكر الكلبي.\nوهناك أسباب أخرى وردت في نزول الآية. ذكرها الطبري في \"جامع البيان\" ١/ ٤٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٧ - ٣١٩، والسيوطي في \"الدر المنثور\" ١/ ١٩٥ - ١٩٦.\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٨ (١٠٤٨).\nوذكر هذِه القراءة عن الحسن وغيره: الطبري ١/ ٤٧٢، والزجاج في \"معاني القرآن\" ١/ ١٨٨، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٨)، وابن عطية في \"المحرر الوجيز\" ١/ ١٨٩، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٥٣، وأبو حيان في \"البحر المحيط\" ١/ ٥٠٨، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٧، وابن حجر في \"فتح الباري\" ٨/ ١٦٢، والسيوطي في \"الدر المنثور\" ١/ ١٩٦. =","vol":"3","page":511},{"text":"ولا مِثلَ يومٍ (في قُذارانَ ظَلْتُهُ) (١) ... كأنِّي وأصحابي على قرنِ أعفَرَا (٢)\nأراد قرنَ ظبيٍ أعفَر، فحذف الاسم وأبقى النعت.\nوقرأ أبي بن كعب: (راعُونَا) بالجمع (٣).\nوقراءة العامة: ﴿رَاعِنَا﴾ بالواحد (٤)، من المراعاة، يُقال: أرعى إلى الشيء وراعاه وأرعاه، إذا أصغى إليه واستمعه، مثل قولهم: عافاه الله وأعفاه.\nوقال مجاهد: ﴿لَا تَقُولُوا رَاعِنَا﴾ يعني: خلافًا (٥).\n_________\n= قال الطبري: قد حكي عن الحسن البصري أنه كان يقرؤه: (لا تَقُولُوا رَاعِنًا) بالتنوين، بمعنى: لا تقولوا قولًا راعنًا، من الرعونة وهي الحمق والجهل. وهذِه قراءةٌ لقراءة المسلمين مخالِفة، فغير جائز لأحد القراءةُ بها؛ لشذوذها وخروجها من قراءة المتقدمين والمتأخرين، وخلافها ما جاءت به الحجة من المسلمين.\n(١) في جميع النسخ: (في قدْار ظللته) والتصويب من \"الديوان\" وغيره.\n(٢) البيت لامرئ القيس. في \"ديوانه\" (ص ٦٦)، \"تهذيب اللغة\" للأزهري ٢/ ٣٥٤، \"لسان العرب\" لابن منظور ٩/ ٢٧٣، \"تاج العروس\" للزبيدي ١٣/ ٩٥ (عفر).\nوقذاران: موضع قرب حلب. وأعفر: ظبي ضعيف العَدْو، يقصد أنه ولو ظفر بما يريد إلا أنه كان مضطربًا وحذرًا.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٩)، \"المحرر الوجيز\" لابن عطية ١/ ١٨٩، \"البحر المحيط\" لأبي حيان ١/ ٥٠٨ ونُسبت لابن مسعود أيضًا.\n(٤) في (ت): بالتوحيد.\n(٥) أخرجه الطبري في \"جامع البيان\" ١/ ٤٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٨ (١٠٤٧) من طرق عن مجاهد.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٧، والسيوطي في \"الدر المنثور\" ١/ ١٩٦ وعزاه لعبد بن حميد، وابن جرير.","vol":"3","page":512},{"text":"وقال يمان: هُجْرًا (١).\nوقال الكناني (٢): شرًّا.\n﴿وَقُولُوا انْظُرْنَا﴾ قرأ أبي بن كعب: (أنظرنا) بقطع الألف (٣)، أي: أخِّرنا. وقراءة (٤) العامة موصولة، أي: انظُر إلينا، فحذف حرف التعدية (٥). كقول الشاعر:\nظاهراتُ الجَمَالِ والحُسنِ ينْظُرْ ... نَ كَمَا ينظُرُ الأراكَ الظْباءُ (٦)\nأي: إلى الأراك.\nوقيل: معناه: انتظِرْنَا وتأنَّ بنا (٧). كقول امرئ القيس:\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥٣، والقول منسوب للحسن.\n(٢) هو عبد العزيز بن يحيى.\n(٣) \"جامع البيان\" للطبري ١/ ٤٧٣، \"المحرر الوجيز\" لابن عطية ١/ ١٨٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥٤، \"البحر المحيط\" لأبي حيان ١/ ٥٠٩.\n(٤) في (ج)، (ش): وقرأت.\n(٥) \"تفسير القرآن\" للسمعاني ١/ ٥٧٩، \"الوسيط\" للواحدي ١/ ١٨٧، \"معالم التنزيل\" للبغوي ١/ ١٣٣، \"البحر المحيط\" لأبي حيان ١/ ٥٠٩، \"لباب التأويل\" للخازن ١/ ٩٢، \"الدر المصون\" للسمين الحلبي ٢/ ٥٢.\n(٦) البيت لعبد الله بن قيس الرُّقيَّات. في \"ديوانه\" (ص ٨٨)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥٤، \"البحر المحيط\" لأبي حيان ١/ ٥٠٩، \"الدر المصون\" للسمين الحلبي ٢/ ٥٢.\n(٧) \"جامع البيان\" للطبري ١/ ٤٧٣، \"الوسيط\" للواحدي ١/ ١٨٧، \"معالم التنزيل\" للبغوي ١/ ١٣٣، \"الكشاف\" للزمخشري ١/ ١٧٤، \"زاد المسير\" لابن الجوزي ١/ ١٢٦، \"مفاتيح الغيب\" للرازي ١/ ٢٢٤، \"البحر المحيط\" لأبي حيان ١/ ٥٠٨، \"لباب التأويل\" للخازن ١/ ٩٢.","vol":"3","page":513},{"text":"فإنَّكما إنْ تُنظراني ساعةً ... من الدهرِ ينفعني لدى أمِّ جُندَبِ (١)\nوقال مجاهد: معناه: فَهِّمنا (٢).\nوقال يمان: بيِّن لنا (٣).\n﴿وَاسْمَعُوا﴾ ما تُؤمرون به (٤). والمراد به: أطيعوا؛ لأنَّ الطاعة تحت السمع.\n﴿وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ﴾ يعني: اليهود.\n\n<span data-type=\"title\" id=toc-477>١٠٥ </span>- قوله -﷿-: ﴿مَا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ﴾ الآية.\nوذلك أنَّ المسلمين كانوا إذا قالوا لحلفائهم من اليهود آمِنوا\n_________\n(١) \"ديوان امرئ القيس\" (ص ٢٩)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥٤، \"البحر المحيط\" لأبي حيان ١/ ٥٠٨، \"الدر المصون\" للسمين الحلبي ٢/ ٥٢. وقوله: (تنظراني) أي: تنتظراني وتؤخراني وتتأنيا علي. وهو الشاهد هاهنا.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ٤٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٩ (١٠٥١) من طرق عن مجاهد.\nوهو في \"تفسير مجاهد\" (ص ٨٥). وعزاه السيوطي في \"الدر المنثور\" ١/ ١٩٦ لابن جرير وحده.\nوذكره الماوردي في \"النكت والعيون\" ١/ ١٧٠، والبغوي في \"معالم التنزيل\" ١/ ١٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٥٤، وأبو حيان في \"البحر المحيط\" ١/ ٥٠٩.\n(٣) \"النكت والعيون\" للماوردي ١/ ١٧٠ وهو منسوب لمجاهد.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥٤، \"البحر المحيط\" لأبي حيان ١/ ٥٠٩.\n(٤) ساقطة من (ت).","vol":"3","page":514},{"text":"بمحمد - ﷺ - قالوا: ما هذا الذي تدعونا (١) إليه بخيرٍ مما نحن عليه، ولوددنا لو كان خيرًا، فأنزل الله -﷿- تكذيبًا لهم (٢): ﴿مَا يَوَدُّ﴾ أي: يريد ويتمنى ﴿الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ﴾ يعني: اليهود ﴿وَلَا الْمُشْرِكِينَ﴾ مجرور في اللفظ بالنَّسَق على مرفوع في المعنى بفعله، كقوله تعالى: ﴿وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ﴾ (٣) ﴿أَنْ يُنَزَّلَ عَلَيْكُمْ مِنْ خَيْرٍ مِنْ رَبِّكُمْ﴾ أي: خيرٌ، كما تقول: ما أتاني من أحدٍ، (منْ) فيه وفي أخواتها صلة، وهي كثيرة في القرآن (٤). ﴿وَاللَّهُ يَخْتَصُّ﴾ والاختصاص أوكد من الخصوص؛ لأنَّ الاختصاص لنفسك والخصوص لغيرك ﴿بِرَحْمَتِهِ﴾ أي: بنبوته ﴿مَنْ يَشَاءُ﴾ فخَصَّ بها محمدًا - ﷺ -. ﴿وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ﴾.\n_________\n(١) في (ج): تدعوننا، وفي (ش): يدعوننا.\n(٢) \"أسباب النزول\" للواحدي (ص ٣٧)، \"معالم التنزيل\" للبغوي ١/ ١٣٣، \"لباب التأويل\" للخازن ١/ ٩٢، \"البحر المحيط\" لأبي حيان ١/ ٥٠٩، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٣٤٧.\n(٣) الأنعام: ٣٨.\n(٤) \"جامع البيان\" للطبري ١/ ٤٧٤، \"معاني القرآن\" للزجاج ١/ ١٨٩، \"إعراب القرآن\" للنحاس ١/ ٢٥٤.","vol":"3","page":515},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الرابع]\n[سورة البقرة ١٠٦ - ١٨٧]\n\nتحقيق\nد/ خالد بن عون العنزي","vol":"4","page":1},{"text":"السيرة الذاتية للمحقق\nد/ خالد بن عون العنزي\nأستاذ مشارك بكلية الآداب والعلوم الإنسانية، جامعة طيبة، المدينة المنورة\nحصل على درجة الدكتوراه عام ١٤٢١ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى.\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس قسم الدراسات القرآنية في كلية الآداب والعلوم الإنسانية.\nوكيل كلية المعلمين لشؤون الطلاب.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\n\nله مؤلفات منشورة أهمها:\n١ - الندم والنادمون في القرآن الكريم.\n٢ - أولو الألباب في القرآن الكريم.\n٣ - جهود المباركفوري في التفسير وعلوم القرآن.\n٤ - المهاجرون والأنصار والذين اتبعوهم بإحسان.\n٥ - البينات في بيان بعض الآيات: للملا على قاري، دراسة وتحقيق\n٦ - كشف النقاب عن مضاعفة العذاب في آيات الكتاب.\n٧ - الثواب المضاعف في القرآن الكريم، دراسة موضوعية.\n٨ - المناسبات عند الواحدي في كتابه الوسيط، جمع ودراسة ومقارنة.\n٩ - ادعاء النصيحة، دراسة موضوعية لنماذج قرآنية.\n* * *","vol":"4","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٤]","vol":"4","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٤٤/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"4","page":4},{"text":"<span data-type=\"title\" id=toc-478>١٠٦ </span>- قوله - ﷿: ﴿مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا﴾ الآية.\nوذلك أنَّ المشركين قالوا: ألا ترون إلى محمدٍ يأمر أصحابه بأمرٍ، ثمَّ ينهاهم عنه ويأمرهم بخلافه، ويقول اليوم قولًا ويرجع عنه غدًا؟ ما هذا القرآن إلا كلام محمد تقوَّله (١) من تلقاء نفسه، وهو كلام يناقض بعضه بعضًا، فأنزل الله -﷿-: ﴿وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ﴾ (٢)، وأنزل أيضًا: ﴿مَا نَنْسَخْ مِنْ آيَةٍ. .﴾ بيَّن وجه الحكمة في النسخ بهذِه الآية (٣).\nواعلم أنَّ النسخ في اللغة شيئان:\nالوجه الأول: بمعنى التغيير والتحويل.\nقال الفرَّاء: يقال مسخه الله قردًا، ونسخه قردًا. ومنه نَسْخُ الكتاب، وهو أن يحوَّل من كتابٍ إلى كتاب فيُنقَل ما فيه إليه. قال الله -﷿-: ﴿إِنَّا كُنَّا نَسْتَنْسِخُ مَا كُنْتُمْ تَعْمَلُونَ﴾ (٤) أي: نأمر الملائكة بنسخها (٥).\n_________\n(١) في النسخ الأخرى: يقوله، والمثبت من (س).\n(٢) النحل: ١٠١.\n(٣) ذكره الواحدي في \"أسباب النزول\" (ص ٣٧)، وفي \"الوسيط\" ١/ ١٨٧، والبغوي في \"معالم التنزيل\" ١/ ١٣٣، والخازن في \"لباب التأويل\" ١/ ٩٣، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٤٨، بمثل الذي ذكره المؤلف.\nوذكره ابن الجوزي في \"زاد المسير\" ١/ ١٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٥٥، وأبو حيان في \"البحر المحيط\" ١/ ٥١١، وعند هؤلاء أن القائلين هم اليهود. وذكره الزمخشري في \"الكشاف\" ١/ ١٧٥ دون تعيين القائلين.\n(٤) الجاثية: ٢٩.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٤٨، \"الناسخ والمنسوخ\" للنحاس ١/ ٤٢٤، =","vol":"4","page":5},{"text":"قال ابن عباس في هذِه الآية: ألستُم قومًا عرَبًا؟ هل تكون نسخةٌ إلا من أصلٍ كان (١) فيه (٢) ذلك. فعلى هذا الوجه القرآن كلُّه منسوخ؛ لأنَّه نُسخ من اللوح المحفوظ، فأنزله (٣) الله تعالى على النبي - ﷺ - (٤).\n[٢٩١] حدثنا أبو محمد المخلدي (٥)، قال: أخبرنا مكي بن عبدان (٦)، قال: نا عمَّار (٧) بن رجاء،\n_________\n= \"معالم التنزيل\" للبغوي ١/ ١٠٣، \"مفاتيح الغيب\" للرازي ٤/ ٩، \"البرهان\" للزركشي ٢/ ٢٩ - ٣٠، \"الإتقان\" للسيوطي ٤/ ١٤٣٦.\n(١) في (ت): كتاب.\n(٢) في (ج)، (ت): قبل.\n(٣) في (ج): فأنزل.\n(٤) \"معالم التنزيل\" للبغوي ١/ ١٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥٥، \"لباب التأويل\" للخازن ١/ ٩٣.\nقال القرطبي: وهذا القول لا مدخل له فى هذِه الآية، ومنه قوله تعالى: ﴿إِنَّا كُنَّا نَسْتَنْسِخُ مَا كُنْتُمْ تَعْمَلُونَ﴾.\n(٥) إمام، صدوق، مسند عدل.\n(٦) ثقة.\n(٧) في (س)، (ش)، (ت): عباد، والتصويب من (ج)، وهو عمَّار بن رجاء، أبو ياسر التغلبي الأستراباذي.\nذكره ابن أبي حاتم في \"الجرح والتعديل\" وقال: كتب إلينا وإلى أبي وأبي زرعة، وكان صدوقًا. ووثقه الإدريسي، وابن الجوزي، والذهبي.\nقال أبو سعيد الإدريسي: كان شيخًا فاضلًا ديِّنًا، كثير العبادة والزهد، ثقة في الحديث. .\nوقال ابن الجوزي: كان عابدًا، زاهدًا، ورعًا، ثقة.\nوقال الذهبي: الحافظ، الثقة، الإمام. . صاحب \"المسند الكبير\"، رحل وجمع وصنَّف. توفي سنة (٢٦٧ هـ).","vol":"4","page":6},{"text":"قال: نا عبد الوهاب بن عطاء (١)، قال: نا داود (٢)،\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٩٥، \"المنتظم\" لابن الجوزي ١٢/ ٢١٤ - ٢١٤، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٥، \"تذكرة الحفاظ\" للذهبي ٢/ ٥٦١ - ٥٦٢.\n(١) عبد الوهاب بن عطاء الخفَّاف، أبو نصر العجلي، مولاهم، البصري، نزيل بغداد.\nقال أحمد: كان يحيى بن سعيد حسن الرأي فيه. وقال الميموني عن أحمد: ضعيف الحديث. وقال الدوري عن ابن معين: ثقة. وفي رواية الدارمي: لا بأس به. في رواية أخرى: يكتب حديثه. وقال الساجي: صدوق، ليس بالقوي عندهم. وقال البخاري والنسائي: ليس بالقوي. وقال النسائي أيضًا وابن عدي: ليس به بأس. وقال ابن سعد: كان صدوقًا إن شاء الله تعالى. وذكره ابن حبان في \"الثقات\"، وقال الدراقطني والحسن بن سفيان ثقة. وقال البزار: ليس بقوي، وقد احتمل أهل العلم حديثه.\nقال الذهبي: صدوق. وقال ابن حجر: صدوق، ربما أخطأ، أنكروا عليه حديثًا في فضل العباس، يقال: دلَّسه عن ثور. توفي سنة (٢٠٤ هـ) وقيل: سنة (٢٠٦ هـ). \"الطبقات الكبرى\" لابن سعد ٧/ ٣٣٣، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٧٩، \"تاريخ يحيى بن معين\" رواية الدرامي (٥١٩)، \"التاريخ الكبير\" للبخاري ٣/ ٢/ ٩٨، \"تاريخ أبي زرعة الرازي\" (٣٩٧، ٤٩٦، ٤٩٧، ٦٣٦)، \"الضعفاء والمتروكين\" للنسائي (٣٧٤)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٧٢، \"الثقات\" لابن حبان ٧/ ١٣٣، \"الكامل\" لابن عدي ٢/ ٣٠٤، \"تاريخ بغداد\" للخطيب ١١/ ٢١، \"تهذيب الكمال\" للمزي ١٨/ ٥٠٩، \"سير أعلام النبلاء\" للذهبي ٩/ ٤٥١، \"الكاشف\" للذهبي ١/ ٦٧٥، \"ميزان الاعتدال\" للذهبي ٢/ ٦٨١، \"معرفة الرواة المتكلم فيهم بما لا يوجب الرد\" للذهبي (٢٢٤)، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٣٨، \"تقريب التهذيب\" لابن حجر (٤٢٩٠).\n(٢) داود بن أبي هِنْد، واسمه: دينار بن عُذافر، ويقال: طهمان، القشيري، أبو بكر، أو أبو محمد، البصري. =","vol":"4","page":7},{"text":"عن عكرمة (١) عن ابن عباس (٢) قال: أنزل الله تعالى القرآن جُملةً واحدة من (٣) اللوح المحفوظ إلى السماء (٤) الدنيا، ثم أنزله جبريل على محمد - ﷺ - آيًا بعد آيٍ، فكان فيه ما قال المشركون وردَّ عليهم (٥).\nوالوجه الثاني: بمعنى (٦) رفع الشيء وإبطاله، يقال: نسخَت الشمسُ الظلَّ، أي: ذهبت به وأبطلتْه، وإيَّاه عنى بقوله: ﴿مَا نَنْسَخْ\n_________\n= ثقة، متقن، كان يهم بآخره، مات سنة (١٤٠ هـ) وقيل قبلها.\n\"تهذيب الكمال\" للمزي ٨/ ٤٦١، \"تهذيب التهذيب\" لابن حجر ١/ ٥٧٢، \"تقريب التهذيب\" لابن حجر (١٨٢٦).\n(١) مولى ابن عباس، ثقة، ثبت.\n(٢) صحابي.\n(٣) المثبت من النسخ الأخرى، وفي (س): (في).\n(٤) في (ش)، (ت): سماء.\n(٥) [٢٩١] الحكم على الإسناد:\nإسناده حسن، رجاله ثقات كلهم عدا عبد الوهاب بن عطاء صدوق. والأثر صححه الحاكم كما سيأتي.\nالتخريج:\nرواه أبو عبيد في \"فضائل القرآن\" (٣٦٧ - ٣٦٨)، والنسائي في \"فضائل القرآن\" (١٤، ١٥)، والحاكم في \"المستدرك\" ٢/ ٢٢٢، من طرق عن داود بن أبي هند، عن عكرمة، عن ابن عباس، بنحوه.\nقال الحاكم: هذا حديث صحيح الإسناد، ولم يخرجاه.\nورواه النسائي في \"فضائل القرآن\" (١٦)، والحاكم في \"المستدرك\" ٢/ ٢٢٢ من طريق سعيد بن جبير، عن ابن عباس، بنحوه. وقال الحاكم: هذا حديث صحيح على شرطهما ولم يخرجاه.\n(٦) في (ش): (هو بمعنى).","vol":"4","page":8},{"text":"مِنْ آيَةٍ﴾ (١).\nوعلى هذا الوجه يكون بعض القرآن ناسخًا وبعضه (٢) منسوخًا، وهو ما تعرفه الأمة من ناسخ القرآن ومنسوخه. وهذا أيضًا يتنوَّع نوعين:\nأحدهما: أن يَثبُت خط الآية، وُينسخ (٣) حكمها والعمل بها (٤). كقول ابن عباس في قوله تعالى: ﴿مَا نَنْسَخْ مِنْ آيَةٍ﴾ قال: نُثْبِت خطَّها ونُبدِّل حكمها (٥).\n_________\n(١) \"معاني القرآن\" للزجاج ١/ ١٨٩، \"تهذيب اللغة\" للأزهري ٧/ ١٨١، \"الوسيط\" للواحدي ١/ ١٨٧، \"تفسير القرآن\" للسمعاني ٢/ ٦، \"معالم التنزيل\" للبغوي ١/ ١٣٤، \"المحرر الوجيز\" لابن عطية ١/ ١٩٠، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥٥، \"لباب التأويل\" للخازن ١/ ٩٣.\n(٢) ساقطة من (ش)، (ت).\n(٣) في (ت): (ويُبدل).\n(٤) \"الناسخ والمنسوخ\" لأبي عبيد (ص ١٤)، \"الوسيط\" للواحدي ١/ ١٨٨، \"معالم التنزيل\" للبغوي ١/ ١٣٤، \"الإتقان\" للسيوطي ٤/ ١٤٤١.\nقال الواحدي: والمعروف من النسخ في القرآن: إبطال الحكم مع إثبات الخط، وهو أن تكون الآية الناسخة والمنسوخة ثابتتين في التلاوة، إلا أن المنسوخة لا يُعمل بها. .\nوذكر السيوطي أن النسخ في القرآن على ثلاثة أضرب، ثم قال: الضرب الثاني: ما نُسخ حكمه دون تلاوته، وهذا الضرب هو الذي فيه الكتب المؤلفة، وهو على الحقيقة قليل جدًّا، وإنْ أكثَرَ الناس من تعداد الآيات فيه. . . .\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ١٣٤ عن ابن عباس. وذكره السيوطي في \"الدر المنثور\" ١/ ١٩٧ عن مجاهد، عن أصحاب ابن مسعود؛ ونسبه إلى آدم بن أبي إياس، وأبي داود في \"الناسخ والمنسوخ\"، وابن جرير، وابن أبي حاتم، =","vol":"4","page":9},{"text":"والنوع الثاني: أن تُرفع الآية أصلًا، فتكون خارجةً من خطِّ الكتاب، ولفظها (١) من قلوب الرجال أيضًا (٢). والشاهد له ما:\n[٢٩٢] أخبرنا محمد بن الحسين (٣)، قال: أنا محمد بن الحسن (٤)، قال: أنا على بن عبد العزيز (٥)، قال: أنا القاسم بن سلام (٦)، قال: نا عبد الله بن صالح (٧)، عن الليث (٨)، عن عُقَيل (٩) ويونس (١٠)، عن ابن شهاب (١١)، قال: أخبرني\n_________\n= والبيهقي في \"الأسماء والصفات\".\nوأخرج الطبري في \"جامع البيان\" ١/ ٤٧٧ من طريق علي بن أبي طلحة، عن ابن عباس قوله: ﴿مَا نَنْسَخْ مِنْ آيَةٍ﴾ يقول: ما نبدِّل من آية.\n(١) من (ت). وفي بقية النسخ: (وبعضها). والمثبت هو الصواب.\n(٢) \"بحر العلوم\" للسمرقندي ١/ ١٤٧، \"تفسير القرآن\" للسمعاني ٢/ ٦، \"الوسيط\" للواحدي ١/ ١٨٨ - ١٨٩، \"معالم التنزيل\" للبغوي ١/ ١٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥٦، \"لباب التأويل\" للخازن ١/ ٩٣، \"الإتقان\" للسيوطي ٤/ ١٤٤٠.\n(٣) أبو عبد الرحمن السلمي، تكلم فيه، وليس بعمدة.\n(٤) محمد بن محمد بن الحسن أبو الحسن الكارزي، كان صحيح السماع، مقبولًا في الرواية.\n(٥) علي بن عبد العزيز بن المرزبان البغوي، أبو الحسن. صدوق.\n(٦) الإمام، المجتهد، الثقة، الفاضل.\n(٧) كاتب الليث، صدوق، كثير الغلظ.\n(٨) ابن سعد، الإمام، الثقة، الثبت.\n(٩) الأيلي، ثقة، ثبت.\n(١٠) ابن يزيد. ثقة، إلاَّ أن في روايته عن الزهري وهمًا قليلًا.\n(١١) الزهري، إمام، حافظ، متفق على جلالته وإتقانه.","vol":"4","page":10},{"text":"أبو أمامة بن سهل بن حُنيف (١) في مجلس سعيد بن المسيِّب (٢): أنَّ رجلًا كانت (٣) معه سورة (٤)، فقام يقرؤها من الليل، فلم يقدر عليها، وقام آخر يقرؤها فلم يقدر عليها، (وقام آخر يقرؤها فلم يقدر عليها) (٥)، فأصبحوا فأتوا رسول الله - ﷺ - فقال بعضهم: يا رسول الله، قمتُ البارحة لأقرأ سورة كذا وكذا، فلم أقدر عليها. وقال الآخر: يا رسول الله، ما جئتُ إلا لذلك. وقال الآخر: وأنا يا رسول الله. فقال رسول الله - ﷺ -: \"إنَّها نُسخت البارحة\" (٦).\n_________\n(١) أبو أمامة أسعد بن سهْل بن حُنيف -بضم المهملة- وقيل: سعد بن سهل، الأنصاري، معروف بكنيته، معدود في الصحابة، له رؤية ولم يسمع من النبي - ﷺ - مات سنة (١٠٠ هـ).\n\"الاستيعاب\" لابن عبد البر ٤/ ١٦٤، \"تقريب التهذيب\" لابن حجر (٤٠٦).\n(٢) الإمام، الثبت.\n(٣) في (ت): (كان).\n(٤) في (ج): (سور).\n(٥) ما بين القوسين ساقط من (س)، والمثبت من النسخ الأخرى، ومن مصادر التخريج.\n(٦) [٢٩٢] الحكم على الإسناد:\nإسناده ليِّن، فيه شيخ المؤلف أبو عبد الرحمن السلمي، متكلم فيه. وقد قال الذهبي فيه: ما هو بالقوي في الحديث. وفيه عبد الله بن صالح: صدوق، كثير الغلط.\nولكن الحديث له شاهد فحسن به.\nالتخريج:\nرواه أبو عبيد في \"الناسخ والمنسوخ\" (١٧) عن عبد الله بن صالح، به.\nورواه الطحاوي في \"شرح مشكل الآثار\" ٢/ ٤١٧ من طريق يونس وعقيل، عن =","vol":"4","page":11},{"text":"ثم أعلم أنَّ النسخ إنما يعرض (١) على الأوامر والنواهي دون الأخبار (٢)، لأنَّ الخبر إذا نُسخ صار المخبر كذابًا (٣).\nوأبى اليهود جواز (نسخ الشرائع) (٤)، وزعموا أنَّه بَدَاءٌ (٥)، فيقال لهم:\nأليس قد أباح الله تزويج (الأخت من الأخ) (٦) ثم حظره، وكذلك بنتُ الأخ وبنت الأخت؟ أليس قد أمَر إبراهيم -﵇- بذبح ابنه ثم قال\n_________\n= ابن شهاب، به.\nورواه الواحدي في \"الوسيط\" ١/ ٨٨٩، وابن الجوزي في \"نواسخ القرآن\" (ص ١١١ - ١١٢) من طريق شعيب بن أبي حمزة الحمصي، عن الزهري بنحوه. وذكره السيوطي في \"الدر المنثور\" ١/ ١٩٨ وعزاه لأبي داود في \"الناسخ والمنسوخ\"، وابن المنذر، وابن الأنباري في \"المصاحف\"، وأبي ذر الهروي في \"فضائل القرآن\"، والبيهقي في \"دلائل النبوة\".\nوله شاهد عن ابن عمر بنحوه، ذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ١١ ونسبه للطبراني، وقال: فيه سليمان بن أرقم: ضعيف.\n(١) من (ت). وفي بقية النسخ: يعترض، والمثبت هو الصحيح.\n(٢) في (ت): (الخبر).\n(٣) \"بحر العلوم\" للسمرقندي ١/ ١٤٧، \"معالم التنزيل\" للبغوي ١/ ١٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٨٥، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٩، \"الإتقان\" للسيوطي ٤/ ١٤٣٧.\n(٤) في (ت): النسخ للشرائع.\n(٥) قال الجرجاني في \"التعريفات\" (ص ٤٤): البداء: ظهور الرأي بعد أن لم يكن كالذي يرى الرأي ثم يبدِّله، كما ذكر الزركشي في \"البرهان\" ٢/ ٣٠. وسيأتي ذكر الفرق بينه وبين النسخ، في الصفحة التالية.\n(٦) في (ش): الأخ من الأخت.","vol":"4","page":12},{"text":"له (١): لا تذبحه؟ أليس قد أمر موسى بني إسرائيل أن يقتلوا من عبد منهم العجل، ثم أمرهم برفع السيف عنهم؟ أليست نبوةُ موسى -﵇- غير متعبدٍ بها قبل بَعثِه (٢)، (ثُم تُعبِّد بها بعد ذلك) (٣) أليس قد أمر حِزقيل (٤) النبي -﵇- بالختان ثم نهاه عنه؟ فلمَّا لم يلحقه في هذِه الأشياء بَدَادٌ، فكذلك في نسخ الشرائع لا يلحقُه بدادٌ، بل هو نقلُ العباد من عبادةٍ إلى عبادة، ومن (٥) حكمٍ إلى حكم، لضربٍ من المصلحة؛ إظهارًا لحكمته، وكمال مملكته، وله ذلك. وبه التوفيق (٦).\n_________\n(١) ساقطة من (ج)، (ش).\n(٢) في (ج): (بعثته).\n(٣) في (ج): (ثم تعبد بذلك)، وفي (ت): (ثم تعبد بعد ذلك).\n(٤) هو حزقيل بن بوذي، وهو الذي يقال له: ابن العجوز.\nقصته في: \"تاريخ الرسل والملوك\" للطبري ١/ ٤٧٥، \"عرائس المجالس\" للمصنف (ص ١٦٦)، \"المنتظم\" لابن الجوزي ١/ ٣٨٠، \"الدر المنثور\" للسيوطي ١/ ٥٥٧.\n(٥) من (ت).\n(٦) \"الناسخ والمنسوخ\" للنحاس ١/ ٤٤١ - ٤٤٢، \"الإيضاح لناسخ القرآن ومنسوخه\" لمكي (ص ١١٢)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥٦ - ٥٧، \"البرهان\" للزركشي ٢/ ٣١، \"الجواهر الحسان\" للثعالبي ١/ ٢٩٣.\nوقد فرَّق العلماء بين النسخ والبداء، وغلَّطوا من أنكر النسخ بحجة أنه بداء.\nقال النحاس: الفرق بين النسخ والبداء أن النسخ تحويل العباد من شيء قد كان حلالًا فحرم، أو كان حرامًا فيحلل، أو كان مطلقًا فيحظر، أو كان محظورًا فيطلق، أو كان مباحًا فيمنع، أو ممنوعًا فيباح؛ إرادة الإصلاح للعباد، وقد علم الله جل ثناؤه العاقبة في ذلك، وعلم وقت الأمر به أنه سينسخه إلى ذلك الوقت، =","vol":"4","page":13},{"text":"فهذِه جملة من علم النسخ، وهو نوع كبير (١) من علم (٢) القرآن لا يسع جهله لمن شرع في التفسير (٣).\n[٢٩٣] أخبرنا أبو عبد الرحمن السلمي (٤) قال: أنا أبو الحسن الكارزي (٥) قال: أنا على بن عبد العزيز (٦) قال: أنا أبو عبيد (٧) قال: نا عبد الرحمن بن مهدي (٨) قال: نا سفيان بن سعيد (٩)، عن\n_________\n= فكان المطلق على الحقيقة غير المحظور. . . وأما البداء فهو ترك ما عزم عليه، كقولك فامض إلى فلان، ثم تقول: لا تمضِ إليه، فيبدو لك عن القول، وهذا يلحق البشر؛ لنقصانهم. . وقد غلط جماعة في الفرق بين النسخ والبداء. . . .\nوقال الثعالبي: والبَدَاء لا يجوز على الله تعالى؛ لأنه لا يكون إلا لطرق علم، أو لتغير إرادة، وذلك محال في جهة الله تعالى، وجعلت اليهود النسخ والبداء واحدًا، فلم يجوِّزوه، فضلُّوا.\n(١) في (ش): (كثير).\n(٢) في (ج): (علوم).\n(٣) قال أبو عبد الله القرطبي: معرفة هذا الباب أكيدة، وفائدته عظيمة، لا يستغني عن معرفته العلماء، ولا ينكره إلا الجهلة الأغبياء؛ لما يترتب عليه من النوازل في الأحكام، ومعرفة الحلال من الحرام.\n\"الجامع لأحكام القرآن\" للقرطبي ٢/ ٥٥.\nانظر: \"البرهان\" للزركشي ٢/ ٣٣.\n(٤) محمد بن الحسين، تُكلم فيه.\n(٥) صحيح السماع، مقبول في الرواية.\n(٦) صدوق.\n(٧) الإمام، المجتهد، الثقة، الفاضل.\n(٨) ثقة، ثبت، حافظ.\n(٩) الثوري، الإمام، الحجة.","vol":"4","page":14},{"text":"أبي حَصين (١) عن أبي عبد الرحمن السُّلَمي (٢) أنَّ عليَّ بن أبي طالب - ﵁ - مرَّ بقاصٍّ يقص، فقال له (٣): هل (٤) تعلم الناسخ والمنسوخ؟ فقال: لا. فقال: هلكتَ وأهلكتَ (٥).\nفأمَّا معنى الآية:\nفقوله: ﴿مَا نَنْسَخْ مِنْ آيَةٍ﴾ قراءة العامة بفتح النون والسين من النسخ، وقرأ ابن عامر بضم النون وكسر السين (٦)، قال أبو حاتم:\n_________\n(١) أبو حَصين -بفتح المهملة- عثمان بن عاصم بن حصين الأسدي، الكوفي، ثقة، ثبت، سنِّي، وربَّما دلس، مات سنة (١٢٧ هـ) ويقال بعدها.\n\"تهذيب الكمال\" للمزي ١٩/ ٤٠١، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٥، \"تقريب التهذيب\" لابن حجر (٤٥١٦).\n(٢) هو ثقة ثبت.\n(٣) من (ش).\n(٤) ساقطة من (ت).\n(٥) [٢٩٣] الحكم على الإسناد:\nشيخ المؤلف: متكلَّم فيه. وبقية رجاله ثقات. وهو ثابت من طرق أخرى، والله أعلم.\nالتخريج:\nرواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٤) عن عبد الرحمن بن مهدي، به.\nورواه النحاس في \"الناسخ والمنسوخ\" ١/ ٤١٠، وابن أبي خيثمة في \"العلم\" (١٣٠) من طريق سفيان الثوري.\nقال الألباني: إسناده صحيح على شرط الشيخين.\nورواه البيهقي في \"السنن الكبرى\" ١٠/ ١١٧ من طريق أبي الحصين.\n(٦) \"السبعة\" لابن مجاهد (ص ١٦٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٤)، \"التيسير\" للداني (ص ٦٥)، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤١١.","vol":"4","page":15},{"text":"هو غلط (١)، وقال غيره: له وجهان:\nأحدهما: تجعله نسخة (٢) من قولك: نسختُ الكتابَ: إذا كتبتُه، وأنسختُه غيري: إذا جعلته نسخةً له، ومعناها: ما نُنسخُكَ.\nوالوجه الثاني: تجعله (٣) من (٤) جملة المنسوخ، كقولك: طردتُ الرجل:\nإذا نفيتُه، وأطردتُه: إذا (٥) جعلتُه طريدًا (٦).\nقال الشاعر:\nأطَرَدْتَنِي حَذَر الهِجَاءِ حنَقًا ... واللاتِ والأصنامِ ما قالوا (٧)\n_________\n(١) قال السمين الحلبي: وهذِه جرأة منه على عادته. \"الدر المصون\" ٢/ ٥٦.\nقلت: وذلك؛ لأنَّ هذِه القراءة متواترة، ولا يُقال فيها بالرأي، فضلًا عن أنَّ لها وجهًا في اللغة.\n(٢) من (ج).\n(٣) في (ت): (أن تجعله).\n(٤) في (ج)، (ت): في.\n(٥) ساقطة من (ج).\n(٦) \"الحجة\" للفارسي ٢/ ١٨٤، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٧، \"معالم التنزيل\" للبغوي ١/ ١٣٤.\n(٧) البيت للمتلمِّس الضُّبعي في \"ديوانه\" (ص ١٢٨).\nوانظر: \"الأغاني\" للأصبهاني ٢٤/ ٢٥١، وذكره ابن دريد في \"جمهرة اللغة\" (ص ٦٣)، وفي \"الاشتقاق\" (ص ٥٤٣) ولم ينسبه، وصورة البيت عندهم هكذا:\nأطرَدتني حذر الهجاء، ولا ... واللَّاتِ والأنصابِ لا تَئِلُ\nو(الموئل): الملجأ. والشاهد قوله: (أطرَدْتَني) أي: صيَّرتني طريدًا.","vol":"4","page":16},{"text":"﴿أَوْ نُنْسِهَا﴾: فيه تسع (١) قراءات: قرأ سعيد بن المسيب وأبو جعفر وشيبة ونافع وابن عامر وعاصم وحمزة والكسائي ويعقوب: ﴿نُنْسِهَا﴾ بضم النون وكسر السين، واختاره أبو عبيد وأبو حاتم، أي: نُنْسها نبيَّنَا، قاله أكثر المفسرين (٢).\nقال الحسن: هو ما أنسى الله -﷿- رسوله (٣).\nوقال ابن عباس: أي نتركها لا نبدِّلها (٤). قال الله -﷿-: ﴿نَسُوا اللَّهَ فَنَسِيَهُمْ﴾ (٥) وقال (٦) تعالى: ﴿كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ الْيَوْمَ تُنْسَى﴾ (٧) كل (٨) هذا من الترك، كأنَّه جعل أنسى ونَسيَ بمعنى واحد.\n_________\n(١) في (ت): (سبع).\n(٢) \"السبعة\" لابن مجاهد (ص ١٦٨)، \"الحجة\" للفارسي ٢/ ١٨٨، \"المسبوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٤)، \"التيسير\" للداني (ص ٦٥)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٨ - ٢٥٩، \"الحجة\" لابن زنجلة (ص ١١٠)، \"معاني القرآن\" للفراء ١/ ٦٤، \"الناسخ والمنسوخ\" لأبي عبيد (ص ١١)، \"جامع البيان\" للطبري ١/ ٤٧٦، \"تفسير القرآن\" للسمعاني ٢/ ٩، \"النكت والعيون\" للماوردي ١/ ١٧٠، \"المحرر الوجيز\" لابن عطية ١/ ١٩٢، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٦١، \"البحر المحيط\" لأبي حيان ١/ ٥١٣.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ١/ ٥١٤، \"تفسير الحسن البصري\" ١/ ١١١.\n(٤) رواه الطبري في \"جامع البيان\" ١/ ٤٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٠٧٢ من طريق معاوية بن صالح، عن على بن أبي طلحة، عن ابن عباس.\n(٥) التوبة: ٦٧.\n(٦) في (ت): وقوله.\n(٧) طه: ١٢٦.\n(٨) ساقطة من (ت).","vol":"4","page":17},{"text":"[٢٩٤] وسمعتُ أبا القاسم الحبيبي (١) يقول: سمعتُ أبا منصور الأزهري (٢) يقول: معناه: أو نأمُرُ بتركها (٣) يقال: أنسيتَ الشيء: إذا (٤) أمرتَ بتركه (٥). قال الشاعر:\nإن عليَّ عُقبةً أقضِيها ... لستُ بناسيها ولا منسيها (٦)\n_________\n(١) في (ش): الحنيني، وهو تصحيف. وهو ابن حبيب، قيل: كذبه الحاكم.\n(٢) أبو منصور محمد بن أحمد بن الأزهر بن طلحة الأزهري الهروي، اللغوي الشافعي، كان رأسًا في اللغة والفقه، ثقةً، ثبتًا، ديِّنًا، توفي سنة (٣٧٠ هـ).\nمقدمة \"تهذيب اللغة\" للأزهري ١/ ٥ - ١٢، \"معجم الأدباء\" لياقوت ١٥/ ٢٣٢١، \"سير أعلام النبلاء\" للذهبي ١٦/ ٣١٥، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ٦٣، \"طبقات المفسرين\" للداودي ٢/ ٦١.\n(٣) من أول الإسناد إلى هنا سقط من (ج).\n(٤) في (ج): أي.\n(٥) [٢٩٤] ذكره الأزهري في \"تهذيب اللغة\" ١٠/ ٨٠ (نسي)، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٦١، السمرقندي في \"بحر العلوم\" ١/ ١٤٧، والسمعاني في \"تفسير القرآن\" ٢/ ٩، والبغوي في \"معالم التنزيل\" ١/ ١٣٥، وأبو حيان في \"البحر المحيط\" ١/ ٥١٤، والسمين الحلبي في \"الدر المصون\" ٢/ ٦٠ وغيرهم.\n(٦) ورد البيت غير منسوب في: \"تهذيب اللغة\" للأزهري ١٣/ ٨٠ (نسي)، \"تفسير القرآن\" للسمعاني ٢/ ٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٦١، \"تاج العروس\" للزبيدي ١٠/ ٣٦٧، \"البحر المحيط\" لأبي حيان ١/ ٥١٤، \"الدر المصون\" للسمين الحلبي ٢/ ٦٠، \"لسان العرب\" لابن منظور ١٤/ ١٣٢ (نسا).\nوالعُقْبة بضم فسكون؛ من معانيها: الإبل يرعاها الرجل ويسقيها، أي: أنا أسوق عقبتي وأحسن رعيها. =","vol":"4","page":18},{"text":"أي: ولا آمر بتركها.\nوقرأ أبي بن كعب: (أو نُنْسِكَ) (١). وقرأ عبد الله: (ما نُنْسِكَ (٢) من آيةٍ أو نَنْسَخْهَا). وقرأ سالم مولى أبي حذيفة (٣) (أو نُنْسِكَهَا). وقرأ أبو رجاء (٤): (أو نُنَسِّهَا) بالتشديد. وقرأ الضحاك: (أو تُنْسَهَا) بضم التاء وفتح السين على المجهول. وقرأ سعد بن أبي وقاص: (أو تَنْسَهَا) بتاء مفتوحة من النسيان (٥).\n[٢٩٥] وأخبرنا أبو عبد الرحمن السلمي (٦)، قال: نا أبو الحسن\n_________\n= ورواه الأزهري في \"تهذيب اللغة\"، عن المنذري، عن ثعلب، عن ابن الأعرابي أنه أنشده، فذكره.\n(١) في (ج): (أو ننسيك).\n(٢) في (ج): (ما نُنسيك).\n(٣) من السابقين الأولين البدريين المقرَّبين العالمين، قال موسى بن عقبة: هو سالم ابن معقل، أصله من إصْطَخْر، وإلى أبا حذيفة، وإنما الذي أعتقه هي ثُبَيتة بنت يعار الأنصارية، زوجة أبي حذيفة بن عتبة، وتبنَّاه أبو حذيفة.\nعن ابن عمر قال: كان سالم مولى أبي حذيفة يؤم المهاجرين الذين قدموا من مكة، حين قدم المدينة، لأنه كان أقرأهم. رواه البخاري، كتاب الأحكام، باب استقضاء الموالي واستعمالهم (٧١٧٥)، استشهد في موقعة اليمامة، سنة اثنتي عشرة من الهجرة.\n\"الاستيعاب\" لابن عبد البر ٢/ ١٣٥، \"سير أعلام النبلاء\" للذهبي ١/ ١٦٧.\n(٤) في (ت): أبو حاتم.\n(٥) انظر: \"المحتسب\" لابن جني ١/ ١٠٣، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٩)، \"الكشاف\" للزمخشري ١/ ١٧٥، \"المحرر الوجيز\" لابن عطية ١/ ١٩٢ - ١٩٣، \"البحر المحيط\" لأبي حيان ١/ ٥١٣.\n(٦) محمد بن الحسن، تكلم فيه.","vol":"4","page":19},{"text":"الكارزي (١) قال: أنا على بن عبد العزيز (٢) قال: أنا أبو عبيد (٣) قال: نا هُشيم (٤) قال: أنا يعلى بن عطاء (٥) عن القاسم بن ربيعة بن قانف (٦) قال: سمعتُ سعد بن أبي وقاص (٧) يقرأ: (ما ننسخ من آية أو تَنْسَهَا). قال: فقلت له (٨):\n_________\n(١) صحيح السماع، مقبول الرواية.\n(٢) صدوق.\n(٣) الإمام، المجتهد، الثقة، الفاضل.\n(٤) ابن بشير، ثقة، ثبت. ولكنه كان يدلس ويرسل.\n(٥) يعلى بن عطاء العامري، ويقال: الليثي، الطائفي، ثقة، توفي سنة (١٢٠ هـ) أو بعدها.\n\"تهذيب الكمال\" للمزي ٣٢/ ٣٩٣، \"تقريب التهذيب\" لابن حجر (٧٨٩٩).\n(٦) من (ج)، وتحرف في بقية النسخ إلى: (قائف).\nوهو القاسم بن عبد الله بن ربيعة بن قانف الثقفي، وربَّما نُسب إلى جده، وهو ابن أخي ليلى بنت قانف الصحابية.\nقال المزي: روى عن سعد بن أبي وقاص. . في قوله تعالى: ﴿مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا﴾.\nوقال الذهبي: ما روى عنه سوى يعلى بن عطاء. ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: مقبول، من الثالثة. وسكت عنه الباقون فلم يذكروا فيه جرحًا ولا تعديلًا.\n\"التاريخ الكبير\" للبخاري ٤/ ١/ ١٥٩، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١١١، \"الثقات\" لابن حبان ٥/ ٣٠٢، \"تهذيب الكمال\" للمزي ٢٣/ ٣٧٤، \"إكمال تهذيب الكمال\" لابن ماكولا ٧/ ٩٣، \"الكاشف\" للذهبي ٢/ ١٢٨، \"ميزان الاعتدال\" للذهبي ٣/ ٣٧٢، \"تهذيب التهذيب\" لابن حجر ٨/ ٣٢٠، \"تقريب التهذيب\" لابن حجر (٥٥٠٢).\n(٧) صحابي.\n(٨) من (ج).","vol":"4","page":20},{"text":"إنَّ سعيد بن المسيب يقرأ (١): ﴿نُنْسِهَا﴾، فقال: إنَّ القرآن لم ينزل على آل المسيب، قال الله تعالى لنبيِّه - ﷺ -: ﴿سَنُقْرِئُكَ فَلَا تَنْسَى (٦)﴾ (٢) ﴿وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ﴾ (٣).\n_________\n(١) في النسخ الأخرى: (يقرؤها).\n(٢) الأعلى: ٦.\n(٣) الكهف: ٢٤.\n[٢٩٥] الحكم على الإسناد:\nإسناده ضعيف؛ لجهالة القاسم بن عبد الله بن ربيعة. فهو لم يوثقه غير ابن حبان، ولم يرو عنه غير يعلى؛ ولذا قال عنه ابن حجر: مقبول يعني: عند المتابعة، وإلا فليِّن الحديث، وشيخ المصنف متكلم فيه، وبقية رجاله ثقات، والله أعلم.\nالتخريج:\nرواه أبو عبيد القاسم بن سلام في كتابه \"الناسخ والمنسوخ\" عن هشيم به، وفيه: فقلت له: إن سعيد بن المسيب يقرأ (أو نَنْسَها) (أو نُنْسَها) شك أبو عبيد. . .\nورواه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٥، وسعيد بن منصور في \"سننه\" ٢/ ٥٩٧ (٢٠٨)، والطبري في \"جامع البيان\" ١/ ٤٧٦، وابن أبي داود في \"المصاحف\" (ص ١٠٧)، والحاكم في \"المستدرك\" ٢/ ٥٢١ من طريق هشيم بنحوه.\nقال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه.\nورواه أبو داود في \"الناسخ والمنسوخ\"، كما في \"تحفة الأشراف\" للمزي ٣/ ٣٠٩ (٣٩١٢) والنسائي في \"تفسيره\" ١/ ١٨ (١٦)، والطبري في \"جامع البيان\" ١/ ٤٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٣ - ٣٢٤ (١٠٦٦، ١٠٦٧) وابن أبي داود في \"المصاحف\" (ص ١٠٧ - ١٠٨) من طريق شعبة، عن يعلى بن عطاء بنحوه.\nوقد وقع اختلاف بينهم في القراءتين: فقراءة سعد عند الطبري وأبي عبيد: (تُنْسها) كما أوردها المصنِّف، وعند عبد الرزاق، وأبي حاتم: (تَنْسَاهَا)، وعند أبي عبيد =","vol":"4","page":21},{"text":"وقرأ مجاهد: (أو نَنْسَهَا) بفتح النون مخفَّفًا (١)، أي: نتركها. وقرأ عمر بن الخطاب وابن عباس وعبيد بن عمير وعطاء وابن كثير وأبو عمرو والنخعي (٢) (أو نَنْسَأهَا) بفتح النون الأولى، وفتح السين مهموزة، أي: نؤخِّرها فلا نبدِّلها ولا ننسخها.\nيقال: نسأَ الله في أجله، وأنسَأَ الله في (٣) أجله، ومنه: النسيئة في البيع (٤).\nوقال أبو عبيدة: ننسأها مجازهُ: نُمضِيها (٥).\nوقال طرفة يذكر ناقته:\n_________\n= -في المخطوط- والحاكم، وابن أبي داود -في رواية-: (ننسها)، وعند سعيد بن منصور، وابن أبي داود والنسائي: (نَنْسَاها)، وعند أبي حاتم -في رواية-: (تُنْسها)، وعند ابن أبي داود: (ننسأها).\nوأما قراءة سعيد بن المسيب: فوردت عند عبد الرزاق، وابن أبي حاتم، وابن أبي داود والنسائي: ﴿نُنْسِهَا﴾ بمثل ما أوردها المؤلف. وعند الطبري: (تُنْسَها)، وعند الحاكم والنسائي: (ننساها)، وعند سعيد بن منصور: (نُنسيها)، وعند ابن أبي حاتم: (تنساها)، وعند ابن أبي داود: (تُنْسَهَا)، وشك أبو عبيد كما سبق بين (نَنْسَها) أو (نُنْسَها).\n(١) تقدم عزوه.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ١/ ١٩٢.\n(٣) من (ش).\n(٤) \"السبعة\" لابن مجاهد (ص ١٦٨)، \"معاني القرآن\" للزجاج ١/ ١٩٠، \"الحجة\" للفارسي ٢/ ١٨٦، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٥٨، \"الحجة\" لابن زنجلة (ص ١٠٩).\n(٥) \"مجاز القرآن\" لأبي عبيدة ١/ ٤٩.","vol":"4","page":22},{"text":"أمُونٍ كأَلْواحِ الإرانِ نَسأْتُها ... على لاحِبٍ كأنَّه ظَهرُ برجُدِ (١)\nأي: سقتها وأمضيتها.\nوقال سعيد بن المسيب وعطاء (٢): أمَّا ﴿مَا نَنْسَخْ مِنْ آيَةٍ﴾ فهو ما قد نزل من القرآن\" جعلاه (٣) من النُّسخة (أو ننسأها) أي: نؤخرها فلا يكون، وهو ما لم ينزل (٤).\n﴿نَأْتِ بِخَيْرٍ﴾ أي: بما هو أجدى وأنفع لكم، وأسهل عليكم، وأكثر لأجركم (٥)، لا (أنَّ آيةً) (٦) خيرٌ من آية؛ لأنَّ كلام الله -﷿-\n_________\n(١) \"ديوان طرفة مع الشرح\" (ص ٩٣)، \"جمهرة أشعار العرب\" لأبي زيد القرشي (ص ١٥٠)، \"مجاز القرآن\" لأبي عبيدة ١/ ٥٠، \"الدر المصون\" للسمين الحلبي ٦٢/ ٢.\nوهو من مُعلَّقته المشهورة. والأمون: الموثقة الخَلق، المتماسكة المفاصل، يُؤمَن عثارها، والإران: تابوت الموتى، وألواحه تكون مجموعة بشكل وثيق ومتقن. واللاحب: الطريق الواضح. والبرجد: كساء مخطط ضخم، يستخدم للخباء وغيره، وهو إذا ما ألبس للخباء، أشرعت خطوطه فبدت جليةً واضحة.\nوالمعنى: هذِه الناقة موثقة الخلق، متينة المفاصل، مأمون عثارها، دفعتها للسير على طريق واضح وضوح الخطوط في كساء البناء العظيم.\n(٢) من (ج)، (ت).\n(٣) في (ت): جعلاها.\n(٤) ذكره أبو عبيد في \"الناسخ والمنسوخ\" (ص ٧) عن عطاء.\nوذكره عنهما البغوي في \"معالم التنزيل\" ١/ ١٣٥، والخازن في \"لباب التأويل\" ١/ ٩٤. وأخرج شطره الثاني عن عطاء: في \"جامع البيان\" للطبري ١/ ٤٧٧، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٥.\n(٥) في (ش): لأجوركم.\n(٦) في (ت): أنه.","vol":"4","page":23},{"text":"واحد، وكلُّه خير.\n﴿أَوْ مِثْلِهَا﴾: في المنفعة والمثوبة.\n﴿أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ﴾ أي: من النسخ والتبديل ﴿قَدِيرٌ﴾ أي: قادر. قال الزجاج: لفظُهُ (١) استفهام، ومعناه (٢) تفهيم (٣) وتقرير (٤).\n\n<span data-type=\"title\" id=toc-479>١٠٧ </span>- قوله -﷿-: ﴿أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا لَكُمْ﴾\nيا معشر الكفار عند نزول العذاب ﴿مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ﴾: قريب وصديق ﴿وَلَا نَصِيرٍ﴾: ناصر يمنعكم من العذاب.\n\n<span data-type=\"title\" id=toc-480>١٠٨ </span>- قوله -﷿-: ﴿أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ﴾ الآية.\nقال ابن عباس: نزلت في عبد (٥) الله بن أبي (٦) أمية المخزومي\n_________\n(١) في (ت): لفظها.\n(٢) في (ت): ومعناها.\n(٣) في (ج): توقيف.\n(٤) ذكر الزجاج هذا المعنى عند الآية التي بعدها (١٠٨)، ونص قوله: لفظ ﴿أَلَمْ﴾ هاهنا لفظ استفهام، ومعناه التوقيف.\n\"معاني القرآن\" ١/ ١٩١.\n(٥) في (ج): عبيد، وهو خطأ.\n(٦) ساقطة من (س) و(ت) والمثبت من (ج)، (ش)، ومن مصادر التخريج.\nوهو عبد الله بن أبي أمية بن المغيرة بن عبد الله بن عمر بن مخزوم المخزومي، ابن عمة النبي - ﷺ - عاتكة بنت عبد المطلب، كان شديدًا على المسلمين، مخالفًا لرسول لله - ﷺ - شديد العداوة له، ولم يزل كذلك حتى عام الفتح، فهاجر إليه قبل الفتح هو وأبو سفيان بن الحارث بن عبد المطلب وأسلما وحسن إسلامهما، وشهد فتح مكة وحنينًا والطائف، ورُمي يوم الطائف بسهم فقتله، ومات يومئذ. \"معجم الصحابة\" لابن قانع ٢/ ٥٢١، \"أسد الغابة\" لابن الأثير ٣/ ١٧٧.","vol":"4","page":24},{"text":"ورهطٍ من قريش، قالوا: يا محمد، اجعل لنا الصفا ذهَبًا، ووسِّع لنا أرض مكة، وفجِّر الأنهار خلالها تفجيرًا، نؤمن بك. فأنزل الله -﷿-: ﴿أَمْ تُرِيدُونَ﴾ (١). يعني: أتريدون، والميم صلة، لأنَّ (أمْ) إذا كان بمعنى العطف لا يكون ابتداءً، ولا تأتي إلا مردودةً على استفهام قبلها.\nوقيل: معناه: بل تريدون (٢)، كقول (٣) الشاعر:\nبَدَتْ مثلَ قرنِ الشمسِ في رونقِ الضُّحى ... وصورتها أم أنتِ في العين أملحُ\nأي: بل أنتِ.\n﴿أَنْ تَسْأَلُوا رَسُولَكُمْ﴾ محمدًا -﵇- ﴿كَمَا سُئِلَ مُوسَى مِنْ قَبْلُ﴾ سأله قومه ﴿فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً﴾ (٤).\n_________\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ٣٧)، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٦٢، وأبو حيان في \"البحر المحيط\" ١/ ٥١٦. وذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٥٠ عن الواحدي، وقال: ذكره الثعلبي، ولعله من تفسير الكلبي عن أبي صالح عن ابن عباس. . .\nوسيأتي -بعد قليل- ترجيح المصنف أنَّ الآية نزلت في اليهود.\nوهناك أسباب أخرى ذُكرت في \"جامع البيان\" للطبري ١/ ٤٧٨ - ٤٧٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٢٨ - ٣٣٠، \"الدر المنثور\" للسيوطي ١/ ٢٠١.\n(٢) انظر: \"جامع البيان\" للطبري ١/ ٤٨٥، \"إعراب القرآن\" للنحاس ١/ ٢٥٥، \"معالم التنزيل\" للبغوي ١/ ١٣٥، \"المجيد في إعراب القرآن المجيد\" للصفاقسي (ص ٣٧٦).\n(٣) في (ت): قال.\n(٤) النساء: ١٥٣.","vol":"4","page":25},{"text":"قال مجاهد: لما قالت قريش هذا لرسول - ﷺ - قال: \"نعم، وهو (١) كالمائدة لبني إسرائيل، إنْ لم تؤمنوا عذِّبتم\"، فأبوا ورجعوا (٢).\nوالصحيح -إن شاء الله- أنَّها نزلت في اليهود حين قالوا: يا محمد، ائتنا بكتاب نزل (٣) من السماء جُملةً كما أتى موسى بالتوراة جملة (٤). لأنَّ هذِه السورة (٥) مدنيَّة. وتصديق هذا القول: قوله -﷿-: ﴿يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ فَقَدْ سَأَلُوا مُوسَى أَكْبَرَ مِنْ ذَلِكَ﴾ (٦).\nوفي ﴿سُئِلَ﴾ ثلاث قراءات:\n﴿سُئِلَ﴾ بالهمز، وهي قراءة العامة.\nو(سُيِل) بتليين الهمز، وهي قراءة أبي جعفر.\nو(سِيلَ) مثل: قيل، وهي قراءة الحسن (٧).\nقوله -﷿-: ﴿وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ﴾ يعني: ومن يستبدل الكفر بالإيمان ﴿فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ﴾ أخطأ وسط الطريق.\n_________\n(١) في (ج): (وهذا).\n(٢) رواه الطبري في \"جامع البيان\" ١/ ٤٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٨ (١٠٨٢)، ونسبه السيوطي في \"الدر المنثور\" ١/ ٢٠١ إلى عبد ابن حميد، وابن جرير، وابن المنذر، وابن أبي حاتم.\n(٣) من (ت).\n(٤) من (ت).\n(٥) في (ج): (سورة).\n(٦) النساء: ١٥٣.\n(٧) \"المحرر الوجيز\" لابن عطية ١/ ١٩٥، \"البحر المحيط\" لأبي حيان ١/ ٥١٦.","vol":"4","page":26},{"text":"<span data-type=\"title\" id=toc-481>١٠٩ </span>- قوله -﷿-: ﴿وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ﴾ الآية.\nنزلت في نفرٍ من اليهود، منهم فِنْحَاص بن عازورا (١)، وزيد بن قيس، وذلك أنهم قالوا لحذيفة بن اليمان وعمار بن ياسر (٢) بعد وقعة أحد: ألم تَرَيا ما أصابكم، ولو كنتم على الحق ما هُزمتم، فارجعا إلى ديننا فهو خير لكم وأفضل، ونحن أهدى منكم سبيلًا، فقال لهم (٣) عمار: كيف نقض العهد فيكم؟ قالوا: شديد. قال: فإنِّي قد (٤) عاهدت أن لا أكفر بمحمد ما عشت. فقالت اليهود: أمَّا هذا فقد صبأ. وقال حذيفة: وأمَّا أنا فقد رضيتُ بالله ربًّا، وبمحمدٍ نبيًّا، وبالإسلام دينًا، وبالقرآن إمامًا، وبالكعبة قبلةً، وبالمؤمنين إخوانًا.\nثمَّ أتيا رسول الله - ﷺ - فأخبراه بذلك، فقال: \"أصبتما الخير\n_________\n(١) فنحاص بن عازورا هو أحد أحبار يهود بني قينقاع، وذكر ابن إسحاق أنه هو الذي ضرب أبو بكر - ﵁ - وجهه عندما قال: إن الله فقير إلينا. وأنزل الله فيه: ﴿لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ﴾ [آل عمران: ١٨١].\nانظر: \"السيرة النبوية\" لابن هشام ١/ ٥١٤، ٥٥٨، \"المفصل في تاريخ العرب\" لجواد على ٦/ ٥٤٨.\n(٢) عمَّار بن ياسر بن عامر بن مالك العَنْسي -بنون ساكنة بين مهملتين- أبو اليقظان، مولى بني مخزوم، صحابي جليل مشهور، من السابقين الأولين، بدري، قتل مع عليّ بصفّين سنة سبع وثلاثين.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٢٢، \"تقريب التهذيب\" لابن حجر (٤٨٧٠).\n(٣) ساقطة من (ت).\n(٤) من (ج).","vol":"4","page":27},{"text":"وأفلحتما\"، فأنزل الله تعالى: ﴿وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ﴾ (١).\nأي: تمنى وأراد كثير من اليهود ﴿لَوْ يَرُدُّونَكُمْ﴾ (٢) يا معشر المؤمنين ﴿مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا﴾ في انتصابه وجهان: قيل: بالرد، وقيل: بالحال.\nوقوله: ﴿حَسَدًا﴾ في نصبه -أيضًا- وجهان:\n_________\n(١) ذكره بتمامه مقاتل في \"تفسيره\" ١/ ٦١، والبغوي في \"معالم التنزيل\" ١/ ١٣٥ - ١٣٦، والزمخشري في \"الكشاف\" ١/ ١٧٦، والرازي في \"مفاتيح الغيب\" ٣/ ٢٣٦، والخازن في \"لباب التأويل\" ١/ ٩٥ - ٩٦، والنيسابوري في \"غرائب القرآن\" ١/ ٣٦٣.\nوذكره الزيلعي في \"تخريج أحاديث الكشاف\" ١/ ٧٨ - ٧٩ وقال: قلت: غريب. وهو في \"تفسير الثعلبي\" هكذا، من غير سندٍ ولا راوٍ.\nوقال ابن حجر في \"الكاف الشاف\": لم أجده مسندًا.\nونقله ابن حجر عن الثعلبي في \"العجاب في بيان الأسباب\" ١/ ٣٥٦ - ٣٥٧.\nوذكر القصة باختصار دون ذكر الحديث: السمرقندي في \"بحر العلوم\" ١/ ١٤٩، والماوردي في \"النكت والعيون\" ١/ ١٧٢، والحيري في \"الكفاية\" ١/ ٦٧، والسمعاني في \"تفسير القرآن\" ٢/ ١٦، وابن عطية في \"المحرر الوجيز\" ١/ ١٩٦، وابن الجوزي في \"زاد المسير\" ١/ ١٣١، والنسفي في \"مدارك التنزيل\" ١/ ٧٥، وأبو حيان في \"البحر المحيط\" ١/ ٥١٨، والألوسي في \"روح المعاني\" ١/ ٣٥٦. وذكر الواحدي في \"أسباب النزول\" (ص ٣٨) عن ابن عباس قال: نزلت في نفر من اليهود قالوا للمسلمين بعد وقعة أحد: ألم تروا إلى ما أصابكم؟ ولو كنتم على الحق ما هزمتم، فارجعوا إلى ديننا فهو خير لكم.\nقال ابن حجر: هذا لعله من تفسير الكلبي. \"العجاب في بيان الأسباب\" لابن حجر ١/ ٣٥٤.\n(٢) في (س) و(ت): (أن يرودنكم).","vol":"4","page":28},{"text":"قيل: على المصدر، أي: يحسدونكم حسدًا.\nوقيل: بنزع حرف الصفة، تقديره: للحسد (١).\nوأصل الحسد في اللغة: الإلظَاظ بالشيء حتى يحسده، ومنه قيل للمسحاة: مِحْسَد (٢)، وللقراد: حسدل، زيدت فيه اللام؛ كما يقال للعبد: عبدل (٣).\nوقوله: ﴿مِنْ عِنْدِ أَنْفُسِهِمْ﴾ أي: لم يأمركم (٤) الله بذلك ﴿مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ﴾ في التوراة أنَّ قول محمد صدق ودينه حق ﴿فَاعْفُوا﴾: فاتركوا ﴿وَاصْفَحُوا﴾ وتجاوزوا ﴿حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ﴾ أي: بعذابه؛ القتل والسبي لبني قريظة، والجلاء والنفي لبني النضير، قاله ابن عباس (٥).\n_________\n(١) \"البيان\" لابن الأنباري ١/ ١١٨، \"البحر المحيط\" لأبي حيان ١/ ٥١٨، \"الدر المصون\" للسمين الحلبي ٢/ ٦٧.\n(٢) في (ت): مِحْسدة.\n(٣) \"لسان العرب\" لابن منظور ٣/ ١٦٦ (حسد)، و\"عمدة الحفاظ\" للسمين الحلبي ٢/ ٤٠٠. والإلظاظ: لزوم الشيء والمثابرة عليه. والإلظاظ: الإلحاح. \"مختار الصحاح\" للرازي (ص ٢٥٠) (لظظ)، \"لسان العرب\" لا بن منظور ١٢/ ٢٨٦ (لظظ).\n(٤) في النسخ الأخرى: يأمرهم، والمثبت من (س).\n(٥) \"الكفاية\" للحيري ١/ ٦٧، \"الوسيط\" للواحدي ١/ ١٩١، \"معالم التنزيل\" للبغوي ١/ ١٣٦، \"الكشاف\" للزمخشري ١/ ١٧٦، \"المحرر الوجيز\" لابن عطية ١/ ١٩٧، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٦٥، \"لباب التأويل\" للخازن ١/ ٩٦، \"البحر المحيط\" لأبي حيان ١/ ٥١٨.","vol":"4","page":29},{"text":"وقال قتادة: هو أمره بقتالهم في قوله -﷿- (١): ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ﴾ إلى قوله: ﴿وَهُمْ صَاغِرُونَ﴾ (٢).\nوقال ابن كيسان: بعلمه وحكمه (٣) فيهم، حَكم لبعضهم بالإسلام، ولبعضهم بالسبي والقتل والجزية (٤).\nوقيل: أراد به يوم (٥) القيامة فيجازيهم بأعمالهم (٦) ﴿إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-482>١١٠ </span>- وقوله تعالى: ﴿وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَمَا تُقَدِّمُوا﴾\nتُسلفوا (٧) ﴿لِأَنْفُسِكُمْ مِنْ خَيْرٍ﴾ أي: طاعة وعمل صالح ﴿تَجِدُوهُ﴾ تجدوا ثوابه ونفعه ﴿عِنْدَ اللَّهِ﴾ وقيل: أراد بالخير المال، كقوله -﷿- ﴿إِنْ تَرَكَ خَيْرًا﴾ (٨)، ومعناه: وما تقدِّموا لأنفسكم من زكاةٍ وصدقة تجدوه عند الله، التمرة واللقمة مثل أحد (٩) ﴿إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ﴾.\n_________\n(١) في (ت): وهو قوله تعالى.\n(٢) التوبة: ٢٩.\n(٣) في (ش): وبحكمه.\n(٤) \"معالم التنزيل\" للبغوي ١/ ١٣٦.\n(٥) ساقطة من (ج).\n(٦) \"البحر المحيط\" لأبي حيان ١/ ٥١٩.\n(٧) من (ج)، (ت).\n(٨) البقرة: ١٨٠.\n(٩) \"معالم التنزيل\" للبغوي ١/ ١٣٦، \"لباب التأويل\" للخازن ١/ ٩٦، \"البحر المحيط\" لأبي حيان ١/ ٥١٩.","vol":"4","page":30},{"text":"وفي الحديث: \"إذا مات العبد قال الناس: ما خلَّف؟ وقالت الملائكة: ما قدَّم\" (١).\n[٢٩٦] وأخبرنا أبو محمد الحسن بن على بن أبي جعفر السِّجْزِي (٢) قال: نا أبي (٣) قال: نا أبو الحسن بن حرزاد (٤) قال: نا محمدبن عبد الله بن خنبس (٥) قال: نا محمد بن عبد الملك الواسطي (٦)، قال: نا يزيد بن هارون (٧)،\n_________\n(١) رواه البيهقي في \"شعب الإيمان\" ٧/ ٣٢٨ (١٠٤٧٥) باب في الزهد وقصر الأمل، من طريق سفيان الثوري، عن الأعمش، عن أبي صالح، عن أبي هريرة يبلغ به، قال: \"إذا مات الميت، قالت الملائكة: ما قدَّم؟ وقال بنو آدم: ما خلَّف؟ \".\nوذكره السيوطي في \"الجامع الصغير\" ١/ ٥٦٠. ونسبه إلى البيهقي في \"شعب الإيمان\" عن أبي هريرة، ورمز لضعفه. وكذلك ضعفه المناوي في \"فيض القدير\".\nوضعفه الألباني في \"ضعيف الجامع الصغير\" ١/ ٢٣٣ (٧٩٢).\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) محمد بن عبد الملك بن مروان بن الحكم الواسطي، أبو جعفر الدقيقي.\nروى عن: إبراهيم بن المنذر الحزامي، وحامد بن يحيى البلخي، ويزيد بن هارون.\nروى عنه: أبو داود، وابن ماجة، وإبراهيم بن إسحاق الحربي.\nقال عنه أبو حاتم: صدوق، وقال الدارقطني: ثقة، وذكره بن حبان في \"الثقات\".\nتوفي سنة (٢٦٦ هـ)، وله إحدى وثمانون سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٥، \"الثقات\" لابن حبان ٩/ ١٣١، \"تهذيب الكمال\" المزي ٢٦/ ٢٤، \"تقريب التهذيب\" لابن حجر (٦١٠١).\n(٧) ثقة، متقن، عابد.","vol":"4","page":31},{"text":"قال: أنا حُميد الطويل (١) عن أنس بن مالك (٢) قال: لما ماتت فاطمة بنتُ رسول الله - ﷺ - دخل علي بن أبي طالب - ﵁ - الدار، وأنشأ يقول:\nلكلِّ اجتماعٍ مِن خليلَين فُرقةٌ ... وكلُّ الذي دونَ الفراقِ قليلُ\nوإنَّ افتقادي واحدًا بعد واحدٍ ... دليلٌ على أن لا يدومَ خليلُ\nثم دخل المقابر فقال: السلام عليكم يا أهل القبور، أموالكم قُسمت، ودُوركم سُكنت، ونساؤكم نُكحت، وهذا خبر ما عندنا، فما خبر ما عندَكم؟ فهتَف هاتفٌ: وعليكم السلام، ما أكلنا رَبِحْنَا، وما قدمنا وجدنا، وما خلَّفنا خسِرنا (٣).\n_________\n(١) صاحب أنس، ثقة مدلس.\n(٢) صحابي.\n(٣) [٢٩٦] الحكم على الإسناد:\nفيه من لم أجدهم.\nالتخريج:\nرواه الحاكم في \"المستدرك\" ٣/ ١٦٣ كتاب معرفة الصحابة، ذكر وفاة فاطمة ﵂: من طريق موسى بن جعفر بن محمد بن علي، عن أبيه، عن جده أبي جعفر محمد بن على بن الحسين، عن أبيه، عن على - ﵁ - بنحوه. وليس فيه (ثم دخل المقابر. .) الخ.","vol":"4","page":32},{"text":"<span data-type=\"title\" id=toc-483>١١١ </span>- قوله -﷿-: ﴿وَقَالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَى﴾\nقال الفراء: أراد: يهودًا، فحذف (١) الياء الزائدة ورجع إلى الفعل من اليهودية (٢).\nوقال الأخفش: الهُود: جمع هائد، مثل: عائذ وعُوذ، وحائل وحُول، وعائط وعُوط (٣).\nوفي مصحف أُبي: (إلا من كان يهوديًّا أو نصرانيًّا) (٤).\nومعنى الآية: وقالت اليهود لن يدخل الجنة إلا من كان يهوديًّا ولا دين إلا دين (٥) اليهودية، وقال النصارى: لن يدخل إلا من كان نصرانيًّا ولا دين إلا النصرانيَّة.\nقال الله -﷿-: ﴿تِلْكَ أَمَانِيُّهُمْ﴾ أي: شهواتهم التي اشتهوها\n_________\n(١) في (ت): (فحُذفت).\n(٢) \"معاني القرآن\" ١/ ٧٣.\n(٣) في (ش): (وغائط وغوط). وفي \"البيان\" لابن الأنباري ١/ ١١٨، وهائد وهُود، كعائد وعوذ، وغائط وغوط. . ونص قول الأخفش في \"معاني القرآن\" ١/ ١٥١: فزعموا أن الهود جماعة الهايد، والهايد: التائب الراجع إلى الحق، وقال في مكان آخر: ﴿وَقَالُوا كُونُوا هُودًا﴾ [البقرة: ١٣٥] أي: كونوا راجعين إلى الحق، وهايد وهود مثل: ناقة عائذ وعُوذ، وحائل وحُول وبازل وبُزُل. ويُقال: ناقةٌ عائط وحائل، والجمع: عوط، وحُول.\nويُقال أيضًا: غائط وغوط، مثل: شارفٍ وشُرُف.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٤٧٥ (عوط) ١٠/ ١٤٥ (غوط).\n(٤) \"معاني القرآن\" للفراء ١/ ٧٣.\n(٥) من (ش).","vol":"4","page":33},{"text":"وتمنوها على الله بغير الحق. وقيل: أباطيلهم، بلغة قريش (١).\n﴿قُلْ﴾ يا محمد ﴿هَاتُوا﴾ أصله: ﴿ءَاتَواْ﴾ فقلبت الهمزة هاء (٢).\n﴿بُرْهَانَكُمْ﴾ حجتكم على ذلك، وجمعه: براهين، مثل: قربان وقرابين، وسلطان وسلاطين ﴿إِنْ كُنْتُمْ صَادِقِينَ﴾.\nثم قال ردًّا عليهم وتكذيبًا لهم:\n\n<span data-type=\"title\" id=toc-484>١١٢ </span>- ﴿بَلَى﴾\nأي: ليس كما قالوا، بلى (٣) يدخل الجنة ﴿مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ﴾ قال مقاتل: أخلص دينه (٤) لله. وقيل: فوَّض أمره إلى الله.\nوقيل: خضع وتواضع لله (٥).\nوأصل الإسلام: الاستسلام والخضوع (٦) والانقياد، وإنما خصَّ الوجه لأنه إذا جاد بوجهه في السجود لم يبخل بسائر جوارحه. قال\n_________\n(١) \"جامع البيان\" للطبري ١/ ٤٩٢، \"بحر العلوم\" للسمرقندي ١/ ١٥٠، \"معالم التنزيل\" للبغوي ١/ ١٣٧، \"البحر المحيط\" لأبي حيان ١/ ٥٢١.\n(٢) اختُلف في اشتقاق هذِه الكلمة على عدة أقوال.\nانظر: \"إعراب القرآن\" للنحاس ١/ ٢٥٦، \"الدر المصون\" للسمين الحلبي ٢/ ٧٢.\n(٣) ساقطة من (ش).\n(٤) في (ج): زيادة وعمله وهذا القول أنظره في \"تفسير مقاتل\" ١/ ٦٢. والذي فيه موافق للمثبت.\n(٥) \"معالم التنزيل\" للبغوي ١/ ١٣٧، \"لباب التأويل\" للخازن ١/ ٩٧، \"البحر المحيط\" لأبي حيان ١/ ٥٢١.\n(٦) في (ت): زيادة (وهو) قبلها.","vol":"4","page":34},{"text":"زيد بن عمرو بن نفيل (١):\nأسلمتُ وجهي لمن أسلمتْ ... له الأرض تحملُ صخرًا ثِقالًا\nوأسلمتُ وجهي لمن أسلمتْ ... له المزن تحملُ عذْبًا زُلالًا (٢)\nوقوله: ﴿وَهُوَ مُحْسِنٌ﴾ يعني: في عمله. وقيل: مؤمن، وقيل: مخلص (٣) ﴿فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾ (٤).\n\n<span data-type=\"title\" id=toc-485>١١٣ </span>- وقوله تعالى: ﴿وَقَالَتِ الْيَهُودُ﴾\nنزلت (هذِه الآية) (٥) في يهود أهل المدينة ونصارى أهل (٦)\n_________\n(١) زيد بن عمرو بن نفيل العدوي، ابن عم عمر بن الخطاب، ووالد سعيد بن زيد، جاهلي، كان على دين إبراهيم.\n\"الإصابة\" لابن حجر ٢/ ٥٠٧، \"تقريب التهذيب\" لابن حجر (٢١٦٥).\n(٢) قال الطبري: يعني بذلك: استسلمت لطاعة من استسلم لطاعته المزن وانقادت له. وانظر الأبيات في: \"السيرة النبوية\" لابن هشام ١/ ٢٤٦، \"مشكل القرآن\" لابن قتيبة (ص ٤٨٠)، \"المعارف\" لابن قتيبة (ص ٢٧)، \"جامع البيان\" للطبري ١/ ٤٩٣، \"مجمع البيان\" للطبرسي ١/ ١٨٧، \"المحرر الوجيز\" لابن عطية ١/ ١٩٨، \"لباب التأويل\" للخازن ١/ ٩٧، \"الدر المصون\" للسمين الحلبي ٢/ ٧٣.\n(٣) \"الوسيط\" للواحدي ١/ ١٩٣، \"معالم التنزيل\" للبغوي ١/ ١٣٧، \"البحر المحيط\" لأبي حيان ١/ ٥٢١.\n(٤) سبق تفسيرها عند الآية (٦٢).\n(٥) من (ت).\n(٦) من (ج).","vol":"4","page":35},{"text":"نجران، (وذلك أنَّ وفد نجران) (١) لما قدموا على رسول الله - ﷺ - أتاهم أحبار اليهود، فتناظروا حتى ارتفعت أصواتهم، فقالت لهم (٢) اليهود: ما أنتم على شيء من الدين، فكفروا بعيسى والإنجيل، وقالت لهم النصارى: ما أنتم على شيء (من الدين) (٣)، فكفروا بموسى والتوراة، فأنزل الله تعالى: ﴿وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَى شَيْءٍ﴾ (٤) أي: من الدين، ﴿وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ﴾ وكلا الفريقين يقرءون الكتاب.\n[٢٩٧] سمعتُ أبا القاسم بن حبيب (٥) يقول: سمعت أبا بكر بن عبدوس (٦) يقول: كان سفيان الثوري (٧) إذا قرأ هذِه الآية قال: صدقوا جميعًا والله (٨).\n_________\n(١) ليست في (س) والمثبت من النسخ الأخرى.\n(٢) ساقطة من (ت).\n(٣) من (ج).\n(٤) \"السيرة النبوية\" لابن هشام ٢/ ١٩٧، \"جامع البيان\" للطبري ١/ ٤٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٨، \"أسباب النزول\" للواحدي (ص ٣٩).\n(٥) قيل: كذبه الحاكم.\n(٦) تحرفت في (ج)، (ش) إلى: عبدش. وهو محمد بن أحمد بن عبدوس، لم يذكر بجرح أو تعديل.\n(٧) الإمام، الحجة.\n(٨) [٢٩٧] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وشيخ شيخه لم يذكر بجرح أو تعديل.\nوالحديث لم أجد من خرجه.","vol":"4","page":36},{"text":"﴿كَذَلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ﴾ يعني: آباءهم الذين مضوا ﴿مِثْلَ قَوْلِهِمْ﴾.\nوقال مقاتل (١): يعني مشركي العرب، كذلك قالوا في نبيهم محمد وأصحابه: ليسوا على شيء من الدين (٢).\nوقال ابن جريج: قلت لعطاء ﴿كَذَلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ﴾ من هم؟ قال: أمم كانت قبل اليهود والنصارى، مثل: قوم نوح وهود وصالح (٣) ولوط وشعيب ونحوهم، قالوا في نبيهم: إنَّه ليس على شيء، وإنَّ الدين ديننا (٤).\n﴿فَاللَّهُ يَحْكُمُ بَيْنَهُمْ﴾: يقضي بين المحق والمبطل ﴿يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ﴾ من الدين.\n_________\n(١) سقطت من (ت). والمصنف إذا أطلق مقاتلًا فإنما يريد به ابن سليمان.\n(٢) \"الوسيط\" للواحدي ١/ ١٩٣، \"معالم التنزيل\" للبغوي ١/ ١٣٨، \"لباب التأويل\" للخازن ١/ ٩٧.\nونسب ابن عطية في \"المحرر الوجيز\" ١/ ١٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٦٧، وأبو حيان في \"البحر المحيط\" ١/ ٥٢٢ هذا القول إلى الجمهور.\n(٣) في (ج): عاد.\n(٤) رواه الطبري في \"جامع البيان\" ١/ ٤٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٠ (١١١٥).","vol":"4","page":37},{"text":"<span data-type=\"title\" id=toc-486>١١٤ </span>- قوله ﷿: ﴿وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَسَاجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ﴾ الآية.\nنزلت في طَطُوس بن استبانوس (١) الرومي وأصحابه، وذلك أنَّهم غزوا بني إسرائيل، فقتلوا مقاتلتهم (٢)، وسبوا ذراريهم، وحرَّقوا التوراة، وخرَّبوا بيت المقدس، وقذفوا فيه (٣) الجيف، وذبحوا فيه الخنازير، فكان خرابًا إلى أن بناه المسلمون في أيام عمر بن الخطاب - ﵁ - (٤).\nوقال قتادة والسدي: هو بُختُنَصَّر وأصحابه، غزوا اليهود وخرَّبوا بيت المقدس، فأعانتهم (٥) على ذلك النصارى: ططوس الرومي، وأصحابه من أهل الروم. قال السدي: من أجل أنهم قتلوا يحيى بن\n_________\n(١) في (ج): اسبسيانوس. وورد بألفاظ أخرى مقاربة في المصادر التي ذكرت الخبر. وقصة ططوس وأبيه وردت في \"تاريخ الرسل والملوك\" للطبري ١/ ٤٩٩، \"المنتظم\" لابن الجوزي ٢/ ٤٦.\n(٢) في (ت): مقاتليهم.\n(٣) في (ج): فيها.\n(٤) ذكر هذا السبب: السمرقندي في \"بحر العلوم\" ١/ ١٥١، والواحدي في \"أسباب النزول\" (ص ٣٩)، والبغوي في \"معالم التنزيل\" ١/ ١٣٨، والرازي في \"مفاتيح الغيب\" ٤/ ٩، ١٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٦٩، والخازن في \"لباب التأويل\" ١/ ٩٨، ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٥٩.\nوالخبر من رواية الكلبي عن ابن عباس -كما نصَّ علي ذلك الواحدي- وهذِه الرواية واهية، كما سبق تفصيله.\n(٥) في (ش): وأعانهم.","vol":"4","page":38},{"text":"زكريا. وقال قتادة: حملهم بغض اليهود على معاونة بختنصَّر (١).\nفأنزل الله تعالى: ﴿وَمَن أَظْلَمُ﴾ أي: أكفر وأعتى ﴿مِمَّنْ مَنَعَ مَسَاجِدَ اللَّهِ﴾ يعني: بيت المقدس ومحاربيه (٢). ﴿أَن﴾ في محل نصب (٣) بالمفعول الثاني؛ لأن المنع يتعدى إلى مفعولين (٤)، فتقديره: ممَّن منع مساجد الله الذِّكرَ، وإن شئت جعلته نصبًا بنزع حرف الصفة، أي: من أن يُذكر (٥).\n﴿وَسَعَى﴾ أي: عمل ﴿فِي خَرَابِهَا أُولَئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا\n_________\n(١) أما قول قتادة: فرواه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٦ ومن طريقه رواه الطبري في \"جامع البيان\" ١/ ٤٩٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤١ (١١٢٠) عن قتادة بنحوه.\nورواه الطبري في \"جامع البيان\" ١/ ٤٩٨ من غير طريق عبد الرزاق.\nوأما قول السدي: فرواه الطبري في \"جامع البيان\" ١/ ٤٩٨ - ٤٩٩ ورجَّحه.\n(٢) في (ش)، (ت): ومحاربته.\nقال أبو جعفر الطبري -بعد أن رجّح أن المراد بالآية النصارى الذين سعوا في خراب بيت المقدس وأعانوا بختنصَّر على ذلك، ومنعوا مؤمني بني إسرائيل من الصلاة فيه- قال: وإنْ كان قد دلَّ بعمومِ قوله: ﴿وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَسَاجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ﴾. أنّ كلَّ مانع مُصليًا في مسجدٍ لله -فرضًا كانت صلاته فيه أو تطوعًا- وكل ساعٍ في إخرابه، فهو من المعتدين. \"جامع البيان\" للطبري ١/ ٥٠٠.\n(٣) في (ج)، (ت): النصب.\n(٤) في (ت): المفعولين.\n(٥) \"معاني القرآن\" للأخفش ١/ ١٥١، \"جامع البيان\" للطبري ١/ ٤٩٨، \"الدر المصون\" للسمين الحلبي ٢/ ٧٩.","vol":"4","page":39},{"text":"خَائِفِينَ﴾ وفي مصحف أُبي: (إلا خُيَّفًا) (١).\nقال ابن عباس: لم يدخلها بعد عمارتها رُوميٌّ إلا خائفًا، لو عُلم به قُتل (٢).\nوقال قتادة ومقاتل (٣): لا (٤) يدخل بيت المقدس أحد من النصارى إلا متنكِّرًا مُسَارقةً، لو قدروا (٥) عليه عُوقب ونُهِك ضربًا (٦).\nوقال السدي: أُخيفوا بالجزية (٧).\nوقال أهل المعاني: هذا خبر فيه معنى الأمر يقول: أجهضوهم\n_________\n(١) \"الكشاف\" للزمخشري ١/ ١٧٩، \"البحر المحيط\" لأبي حيان ١/ ٥٢٨.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٣٩، والخازن في \"لباب التأويل\" ١/ ٩٨.\n(٣) ساقطة من (ج).\n(٤) في (ت): (لم).\n(٥) في (ج)، (ت): قُدر.\n(٦) ذكره عنهما البغوي ١/ ١٣٩.\nورواه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٦ عن معمر عن قتادة: قال الله: ﴿أُولَئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ﴾ وهم النصارى لا يدخلون المسجد إلى مسارقة، إن قدر عليهم عوقبوا.\nومن طريق عبد الرزاق رواه الطبري في \"جامع البيان\" ١/ ٥٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٣ (١١٢٤).\nوأخرج الطبري في \"جامع البيان\" ١/ ٥٠٠ من طريق آخر عن قتادة: ﴿مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ﴾ وهم اليوم كذلك، لا يوجد نصراني في بيت المقدس إلا نُهك ضربًا، وأبْلغ إليه في العقوبة.\n(٧) رواه الطبري في \"جامع البيان\" ١/ ٥٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٢ (١١٢٣).","vol":"4","page":40},{"text":"بالقتال (١)، كي لا يدخلها أحد منهم إلا خائفًا من القتل والسبي (٢). نظيره قوله ﷿: ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا﴾ (٣) نهاهم على (٤) لفظ الخبر، فمعنى الآيتين: ما ينبغي لكم ولهم، وهذا وجه الآية.\n﴿لَهُمْ فِي الدُّنْيَا خِزْيٌ﴾ أي: عذاب وهوان.\nقال قتادة: هو القتل للحربي، والجزية للذمي (٥).\nوقال مقاتل والكلبي: فتحُ مدائنهم الثلاث: روميَة (٦)،\n_________\n(١) في (ج)، (ش): بالجهاد.\n(٢) \"معالم التنزيل\" للبغوي ١/ ١٣٩، \"مفاتيح الغيب\" للرازي ٤/ ١١ - ١٢، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٧٠، \"البحر المحيط\" لأبي حيان ١/ ٥٢٨.\n(٣) الأحزاب: ١٥٣.\n(٤) في (ت): عن.\n(٥) ذكره بهذا اللفظ: البغوي في \"معالم التنزيل\" ١/ ١٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٧٠.\nورواه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٦ ومن طريقه الطبري في \"جامع البيان\" ١/ ٥٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٣ (١١٢٦) عن قتادة ﴿لَهُمْ فِي الدُّنْيَا خِزْيٌ﴾ قال: ﴿الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ﴾.\n(٦) رومية -بتخفيف الياء من تحتها نقطتان، كذا قيَّده الثقات، كما قال ياقوت الحموي.\nوقال الأصمعي: وهو مثل أنطاكية وأفامية وسلوفية وملطية، وهو كثير في كلام الروم وبلادهم، وهي مدينة رياسة الروم وعلمهم، وهي شمالي وغربي القسطنطينية. \"معجم البلدان\" لياقوت ٣/ ١٠٠.","vol":"4","page":41},{"text":"وقسطنطينيَّة (١)، وعمُّورية (٢).\nوقال السدي: هو أنه (٣) إذا قام المهدي فُتحت قسطنطينية، فقُتل مقاتلتهم، وسُبي ذراريهم، فذلك خزيهم في الدنيا (٤).\n﴿وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ﴾ وهو النار.\nأخبرنا عبد الرحمن بن محمد الطبراني (٥) بها قال: نا\n_________\n(١) قُسْطَنْطِينية: ويقال: قسطنطينة، بإسقاط ياء النسبة، وضبطها البكري في \"معجمه\": بضم أوله، وإسكان ثانيه، وضم الطاء المهملة، نسبةً إلى قُسْطُنطين. قال ابن خَرْداذبه: كانت رومية دار ملك الروم، وكان بها منهم تسعة عشر ملكًا، ونزل بعمورية منهم ملكان، . . ثم ملك -أيضًا- برومية قسطنطين الأكبر، ثم انتقل إلى بِزنطية وبنى عليها سورًا، وسماها: قسطنطينية. \"معجم ما استعجم\" للبكري ٣/ ١٠٧٤، \"معجم البلدان\" لياقوت ٤/ ٣٤٧.\n(٢) عَمّورية: بفتح أوله، وتشديد ثانيه، بلد في بلاد الروم، وهي التي فتحها المعتصم بسبب أسر المرأة العلوية، في قصة طويلة، وكانت من أعظم فتوح الإسلام، قال فيها أبو تمام:\nيا يوم وقعة عمورية انصرفت. . . عنك المُني حُفَّلًا معسولة الحلبِ\n\"معجم البلدان\" لياقوت ٤/ ١٥٨.\nوقد ذكر هذا القول: أبو الليث السمرقندي في \"بحر العلوم\" ١/ ١٥١، والبغوي في \"معالم التنزيل\" ١/ ١٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٧٠، والخازن في \"لباب التأويل\" ١/ ٩٨، وأبو حيان في \"البحر المحيط\" ١/ ٥٢٩.\n(٣) ساقطة من (ت).\n(٤) رواه الطبري في \"جامع البيان\" ١/ ٥٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٣ (١١٢٥).\n(٥) ثقة.","vol":"4","page":42},{"text":"محمد بن حمدويه (١) قال: نا أبو المُوجّه (٢)، قال: نا عبدان (٣)، عن أبي حمزة (٤) عن إسماعيل (٥) عن أبيه (٦)،\n_________\n(١) ثقة، حافظ.\n(٢) أبو المُوَجِّه محمد بن عمرو الفزاري، المروزي، الإمام اللغوي، الحافظ، محدِّث مرو.\nقال ابن الصلاح: قيَّده بكسر الجيم أبو سعد السمعاني بخطِّه في مواضع، وهو بلديُّهُ، ويقال: بالفتح. قال: وهو محدث كبير، أديب، كثير الحديث، صنَّف السنن والأحكام.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٥، \"الأنساب\" للسمعاني ٥/ ٣٢٧، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٤٧، \"المنتقي في سرد الكني\" ٢/ ٣٣١، \"طبقات الحفاظ\" (٦١٧).\n(٣) عبد الله بن عثمان بن جبلة، ثقة، حافظ.\n(٤) محمد بن ميمون المروزي، أبو حمزة السكري، ثقة، فاضل. مات سنة (١٦٧ هـ) وقيل: (١٦٨ هـ).\n\"تهذيب الكمال\" للمزي ٢٦/ ٥٤٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٧١٦، \"تقريب التهذيب\" لابن حجر (٦٣٨٨).\n(٥) هو إسماعيل بن أبي خالد الأحمسي، مولاهم، البَجَلي، ثقة، ثبت. مات سنة (١٤٦ هـ).\n\"تهذيب الكمال\" للمزي ٣/ ٦٩، \"تهذيب التهذيب\" لابن حجر ١/ ١٤٧.\n(٦) هو أبو خالد البجلي الأحمسي الكوفي، يقال: اسمه سعيد، ويُقال: كثير. روى عن أبي هريرة وجابر بن سمرة، وعنه ابنه إسماعيل. ذكره ابن حبان في \"الثقات\"، وقال الذهبي: ما روى عنه سوى ولده، له عن أبي هريرة، وقد صحَّح له الترمذي. وقال ابن حجر: مقبول من الثالثة.\n\"تهذيب الكمال\" للمزي ٣٣/ ٢٧٢، \"ميزان الاعتدال\" للذهبي ٤/ ٥٢٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٥١٥، \"تقريب التهذيب\" لابن حجر (٨١٣١).","vol":"4","page":43},{"text":"عن أبي هريرة (١) قال: \"لا تقوم الساعة حتى تُفتَح مدينة هرقل ويؤذن فيها المؤذنون، ويُقسم فيها المال بالتِّرَسَة (٢)، فيُقبلون بأكثر أموالٍ رآها الناس قط، فبينا هم كذلك، إذ أتاهم صريخ أنَّ الدجال خلفكم في أهليكم، فيُلقون ما في أيديهم، ويجيئونه فيقاتلونه\" (٣).\nوقال عطاء وعبد الرحمن بن زيد: نزلت هذِه الآية في مشركي مكة، وأراد بالمساجد: المسجد الحرام، منعوا محمدًا - ﷺ - وأصحابه (٤) من حجِّهِ والصلاة فيه، وإذا منعوا من يعمره بذكر الله فقد سعوا في خرابه، يدل عليه قوله تعالى: ﴿مَا كَانَ لِلْمُشْرِكِينَ أَنْ يَعْمُرُوا مَسَاجِدَ اللَّهِ﴾ الآية (٥).\n_________\n(١) صحابي.\n(٢) التُّرْس من السلاح: المُتَوَقَّى بها، وجمعه: أَتْرَاس، وتِراسٌ، ويرَسَةَ، وتُروس. \"لسان العرب\" لابن منظور ٢/ ٢٨ (ترس).\n(٣) الحكم على الإسناد:\nفي إسناده أبو خالد البجلي، ذكره ابن حبان في \"الثقات\"، وقال عنه ابن حجر: مقبول. فالله أعلم.\nالتخريج:\nرواه ابن أبي شيبة في \"المصنف\" ١٤/ ١٤٥ - ١٤٦ (٣٨٥١٩)، والطبراني في \"الأوسط\" ١/ ١٩٥ (٦٢٣) من طريق إسماعيل بن أبي خالد، عن أبيه، عن أبي هريرة، به.\nوذكره الهيثمي في \"مجمع الزوائد\" ٧/ ٣٤٩ وقال: رواه الطبراني في \"الأوسط\"، ورجاله ثقات.\n(٤) ساقطة من (ت).\n(٥) التوبة: ١٧.","vol":"4","page":44},{"text":"﴿أُولَئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ﴾ يعني: أهل مكة، يقول: أفتحها عليكم حتى تدخلوها وتكونوا أولى بها منهم، ففتحها الله ﷿ عليهم، وأمر رسولُ الله - ﷺ - مناديًا فنادى (١): \"ألا لا يَحُجَّنَّ بعد هذا العام مشرك ولا يطوفنَّ بالبيت عريان\" (٢). فطفق المشركون يقولون: اللهم إنَّا قد منعنا أن نبركَ، فهذا خوفهم.\n﴿لَهُمْ فِي الدُّنْيَا خِزْيٌ﴾ الذل والقتل والسبي والنفي ﴿وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ﴾ (٣).\n_________\n(١) في (ش): (ينادي).\n(٢) متفق عليه من حديث أبي هريرة، رواه البخاري، كتاب التفسير، باب ﴿وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ﴾ (٤٦٥٦)، ومسلم كتاب الحج، باب لا يحج البيت مشرك. . (١٣٤٧)، من طريق حُميد بن عبد الرحمن أنَّ أبا هريرة قال: بعثني أبو بكر - ﵁ - في تلك الحجة في المؤذنين، بعثهم يوم النحر يؤذنون بمنى أن لا يحج بعد العام مشرك ولا يطوف بالبيت عريان. قال حُميد: ثم أردف النبي - ﷺ - بعلي بن أبي طالب فأمَرَه أن يؤذن ببراءة. قال أبو هريرة: فأذن معنا عليٌّ في أهل منى يوم النحر ببراءة، وأن لا يحج بعد العام مشرك ولا يطوف بالبيت عريان. وللحديث طرق أخرى.\nانظر: \"الدر المنثور\" ٣/ ٣٧٨.\n(٣) ذكره بهذا السياق عنهما البغوي في \"معالم التنزيل\" ١/ ١٠٧، وأخرج الطبري في \"جامع البيان\" ١/ ٥٠٠ عن ابن زيد في قوله: ﴿وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَسَاجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا﴾ قال: هؤلاء المشركون حين حالوا بين رسول الله - ﷺ - يوم الحديبية وبين أن يدخل مكة، حتى نحر هديه بذي طوى وهادنهم، وقال لهم: \"ما كان أحد يُردُّ عن هذا البيت، وقد كان الرجل يلقى قاتل أبيه أو أخيه فيه فما يصدُّه\" وقالوا: لا يدخل علينا من قتل آباءنا يوم بدر وفينا باق. وفي قوله: ﴿وَسَعَى فِي خَرَابِهَا﴾ قال: إذْ قطعوا من يعمرها بذكره، ويأتيها للحج والعمرة. =","vol":"4","page":45},{"text":"<span data-type=\"title\" id=toc-487>١١٥ </span>- قوله ﷿: ﴿وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ﴾ الآية.\nاختلفوا في سبب نزولها:\nفقال ابن عباس: خرج نفرٌ من أصحاب رسول الله - ﷺ - في سفر، وذلك قبل تحويل القبلة إلى الكعبة، فأصابهم الضباب وحضرتِ الصلاة، فتحرَّوا القبلة وصلوا، فمنهم من صلي قِبل المشرق، ومنهم من صلي قِبل المغرب، فلما ذهب الضباب استبان لهم أنهم لم يصيبوا، فلما قدموا سألوا رسول الله - ﷺ - عن ذلك، فنزلت هذِه\n_________\n= وأخرج الطبري في \"جامع البيان\" أيضًا ١/ ٥٠٠ عن ابن زيد في قوله: ﴿أُولَئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ﴾ قال: نادى رسول الله - ﷺ -: \"لا يحج بعد العام مشرك، ولا يطوف بالبيت عريان\". قال: فجعل المشركون يقولون: اللهم إنا منعنا أن نَنْزل.\nوانظر: \"الوسيط\" للواحدي ١/ ١٩٣، \"زاد المسير\" لابن الجوزي ١/ ١٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٧٠، \"لباب التأويل\" للخازن ١/ ٩٨، \"تفسير القرآن العظيم\" ابن كثير ٢/ ٢٦، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٣٦١، \"تفسير الثعالبي\" ١/ ٣٠٥، \"لباب النقول في أسباب النزول\" للسيوطي (ص ٢٢).\nوهذا القول -وهو أن الآية نزلت في مشركي مكة- مأثور أيضًا عن ابن عباس، رواه ابن أبي حاتم ١/ ٣٤١ (١١١٧).\nورجحه ابن كثير، ورد على الطبري ترجيحه بأنَّ الآية في النصارى. قال أبو حيان الأندلسي: وظاهر الآية العموم في كل مانع، وفي كل مسجد، والعموم، وإن كان سبب نزوله خاصًّا فالعبرة به لا بخصوص السبب \"البحر المحيط\" لأبي حيان ١/ ٥٢١ - ٥٢٢.","vol":"4","page":46},{"text":"الآية (١).\nوقال عبد الله بن عامر بن ربيعة (٢) [عن أبيه] (٣): كنَّا مع رسول الله - ﷺ - في ليلةٍ سوداء مظلمة، فنزلنا منزلًا، فجعل الرجل يأخذ الأحجار فيعمل مسجدًا يصلي فيه، فلما (٤) أصبحنا إذا نحن قد (٥) صلينا إلى غير القبلة، فقلنا: يا رسول الله، لقد صلينا ليلتنا هذِه لغير (٦) القبلة، فأنزل الله تعالى هذِه الآية (٧).\n_________\n(١) رواه ابن مردويه من طريق الكلبي، عن أبي صالح، عن ابن عباس. كما في \"تفسير القرآن العظيم\" لابن كثير ١/ ١٦٤، وهذا الإسناد إلى ابن عباس ضعيف جدًّا كما ذكرنا ذلك مرارًا. وذكره السمرقندي في \"بحر العلوم\" ١/ ١٥١، والسيوطي في \"لباب النقول في أسباب النزول\" (ص ٢٣). وفي \"الدر المنثور\" ١/ ٢٠٥ - ٢٠٦، ونسبه إلى ابن مردويه، وضعَّف إسناده.\n(٢) عبد الله بن عامر بن ربيعة العَنْزي، بسكون النون، حليف بن عدي، أبو محمد المدني، وُلد على عهد النبي - ﷺ - ولأبيه صحبة، مشهور، ووثقه العجلي، مات سنة بضع وثمانين.\n\"تهذيب التهذيب\" لابن حجر ٢/ ٣٦١، \"تقريب التهذيب\" لابن حجر (٣٤٢٥).\n(٣) ما بين المعقوفين ساقط من جميع النسخ، والمثبت من مصادر التخريج؛ إذ فيها كلها يروي عبد الله عن أبيه. وأبوه هو عامر بن ربيعة بن كعب بن مالك العَنْزي، بسكون النون، حليف آل الخطاب، صحابي مشهور، أسلم قديمًا وهاجر، وشهد بدرًا، مات ليالي قتل عثمان.\n\"أسد الغابة\" لابن الأثير ٣/ ١١٨، \"الإصابة\" لابن حجر ٣/ ٤٦٩.\n(٤) في (ش): (فإذا).\n(٥) من (ج)، (ت).\n(٦) في (ش): إلى غير.\n(٧) رواه أبو داود الطيالسي في \"مسنده\" (ص ١٥٦) (١٢٤٢)، والترمذي (٣٤٥) =","vol":"4","page":47},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أبواب الصلاة، باب ما جاء في الرجل يصلي لغير القبلة في الغيم، وفي كتاب تفسير القرآن، باب ومن سورة البقرة (٢٩٥٧)، وابن ماجه كتاب إقامة الصلاة والسنة فيها، باب من يصلي لغير القبلة وهو لا يعلم (١٠٢٠)، والطبري في \"جامع البيان\" ١/ ٥٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٤ (١١٢٧)، والدارقطني في \"سننه\" ١/ ٢٧٢ كتاب الصلاة، باب الاجتهاد في القبلة. .، وأبو نعيم في \"حلية الأولياء\" ١/ ٢٣٥، والبيهقي في \"السنن الكبرى\" ٢/ ١١، والواحدي في \"أسباب النزول\" (ص ٤٠) كلهم من طريق أشعث بن سعيد السمان، عن عاصم بن عبيد الله، عن عبد الله بن عامر بن ربيعة، عن أبيه.\nقال الترمذي: هذا حديث ليس إسناده بذاك، لا نعرفه إلا من حديث أشعث السمَّان، وأشعث بن سعيد أبو الربيع السمان يُضَعَّف في الحديث.\nونقل أبو الطيب محمد شمس الحق في حاشيته على \"سنن الدارقطني\" عن ابن القطان أنه قال: الحديث معلول بأشعث وعاصم، فأشعث مضطرب الحديث، ينكر عليه أحاديث، وأشعث السمان سيئ الحفظ يروي المنكرات عن الثقات. وقال ابن كثير ٢/ ٣٣ بعد أن ذكر هذا الحديث، وحديث ابن عباس الذي قبله، وحديث جابر في هذا الباب، قال: وهذِه الأسانيد فيها ضعف، ولعله يشد بعضها بعضًا.\nوقال الشيخ أحمد شاكر -في تعليقه على \"جامع البيان\" للطبري ٢/ ٥٣١: وقد ذهبت في شرحي للترمذي (٣٤٥)، إلى تحسين إسناده. ولكن أستدرك الآن، وأرى أنه حديث ضعيف.\nوحسَّنه الألباني في \"صحيح سنن الترمذي\" ١/ ١١٠.\nوله شاهد من حديث جابر بن عبد الله بمعناه:\nرواه الدارقطني في \"سننه\" ١/ ٢٧١، والحاكم في \"المستدرك\" ١/ ٢٠٦، والبيهقي في \"السنن الكبرى\" ٢/ ١٠ - ١٢، والواحدي في \"أسباب النزول\" (ص ٤٠). وإسناده ضعيف.\nفحديث عبد الله بن عامر بن ربيعة، عن أبيه: حسن بشاهده؛ ولذا ورد في بعض =","vol":"4","page":48},{"text":"وقال عبد الله بن عمر: نزلت هذِه الآية (١) في صلاة المسافر، يصلي حيث ما توجهت به راحلته تطوعًا، كان رسول الله - ﷺ - يصلِّي على راحلته جائيًا من مكة إلى المدينة (٢).\n[٢٩٩] أخبرنا أبو محمد المطوعي (٣)،\n_________\n= نسخ \"سنن الترمذي\" أنه قال في الموضع الثاني للحديث، كتاب التفسير: حسن غريب.\n(١) ساقطة من (ش).\n(٢) رواه مسلم كتاب صلاة المسافرين وقصرها، باب جواز صلاة النافلة على الدابة في السفر حيث توجهت به (٧٠٠)، والترمذي كتاب تفسير القرآن، باب ومن سورة البقرة (٢٩٥٨)، والنسائي كتاب الصلاة، باب الحال التي يجوز فيها استقبال غير القبلة ١/ ٢٤٣ - ٢٤٤، وابن جرير في \"جامع البيان\" ١/ ٥٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٤ (١١٢٨)، والنحاس في \"الناسخ والمنسوخ\" ١/ ٤٦٧، والدارقطني في \"سننه\" ١/ ٢٧٢، والسمرقندي في \"بحر العلوم\" ١/ ١٥٢، والحاكم ٢/ ٢٦٦، والبيهقي في \"السنن الكبرى\" ٢/ ٤، والواحدي في \"أسباب النزول\" (ص ٤١) من طريق عبد الملك بن أبي سليمان، عن سعيد بن جبير، عن ابن عمر بنحوه، وبألفاظ مقاربة.\nولفظ مسلم: قال ابن عمر: كان رسول الله - ﷺ - يصلِّي، وهو مقبل من مكة إلى المدينة على راحلته حيث كان وجهه، قال: وفيه نزلت ﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾.\n(٣) هو أبو محمد إسحاق بن إبراهيم بن أحمد بن على المطوعي، كما صرح به المصنف في غير موضع، ولم أجد له ترجمة إلا أن يكون ابن أبي إسحاق الكيال الجرجاني، نزيل نيسابور، قدم بغداد، وحدث بها عن محمد بن أحمد بن سعيد الرازي، وأبي العباس الأصم، ومحمد بن عبد الله الصفار الأصبهاني. ولم يذكر بجرح أو تعديل.\nانظر: \"تاريخ بغداد\" ٦/ ٤٠٢، \"المنتخب من السياق\" (ص ١٥٩).","vol":"4","page":49},{"text":"وأبو على السيوري (١) وأبو عبد الله الضبِّي (٢)، قالوا: حدثنا أبو العباس الأموي (٣) قال: أنا الربيع بن سليمان (٤) قال: أنا الشافعي (٥) قال: نا مالك (٦)، عن عبد الله بن دينار (٧)، عن ابن عمر (٨) قال: كان رسول الله - ﷺ - يصلي على راحلته في السفر حيثما (٩) توجهت به (١٠).\n_________\n(١) أبو على الحسين بن محمد بن على بن إبراهيم السيوري -بضم السين المهملة والياء المنقوطة باثنتين من تحتها وفي آخرها الراء- هذِه النسبة إلى عمل السيور -من أهل نيسابور.\nوهو شيخ قديم ثقة، كثير الحديث، سمع أبا بكر القطان وأبا حامد بن بلال قبل أبي العباس الأموي الأصم، ثم سمع الأصم وأقرانه، وحدث. وتوفي سنة (٣٩٧ هـ).\n\"الأنساب\" للسمعاني ٣/ ٣٦٦، \"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (ص ١٩٤) (٥٥٨).\n(٢) أبو عبد الله الحاكم. الإمام، الحافظ، الثقة.\n(٣) الأصم، ثقة.\n(٤) ثقة.\n(٥) الإمام، المشهور.\n(٦) إمام دار الهجرة، رأس المتقنين.\n(٧) ثقة.\n(٨) صحابي.\n(٩) في (ت): حيث.\n(١٠) [٢٩٩] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:","vol":"4","page":50},{"text":"وقال عكرمة: نزلت في تحويل القبلة لمَّا حولت إلى الكعبة، أنزل الله تعالى: ﴿وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا﴾ وجوهكم أيها المؤمنون في سفركم وحضركم ﴿فَثَمَّ وَجْهُ اللَّهِ﴾ (أي: وجهة الله) (١) التي (٢) وجهكم إليها، فاستقبلوها. يعني: الكعبة (٣).\nوقال أبو العالية: لمَّا صرفت القبلة إلى الكعبة عيَّرت اليهود المؤمنين في انحرافهم من بيت المقدس، فأنزل الله تعالى هذِه الآية جوابًا لهم (٤).\n_________\n= رواه البيهقي في \"السنن الكبرى\" ٢/ ٤ كتاب الصلاة، باب الرخصة في ترك استقبالها في السفر، ومن طريق أبي العباس الأموي به.\nورواه مالك في \"الموطأ\" ١/ ١٥١ (٢٦) كتاب قصر الصلاة في السفر، باب صلاة النافلة في السفر. .، ومن طريقه: الشافعي في \"السنن\" (٨٠)، ومسلم كتاب صلاة المسافرين وقصرها، باب جواز صلاة النافلة على الدابة في السفر حيث توجهت (٧٠٠)، والنسائي كتاب الصلاة، باب الحال التي يجوز فيها استقبال غير القبلة ١/ ٢٤٤ - ٢٤٣، وفي كتاب القبلة، باب الحال التي يجوز عليها استقبال غير القبلة ٢/ ٦١، وأبو عوانة في \"مسنده\" ٢/ ٣٤٣، والبيهقي في \"السنن الكبرى\" ٢/ ٤. ورواه أحمد في \"المسند\" ٢/ ٤٦ (٥٠٦٢)، ٥٦ (٥١٨٩)، ٧٢ (٥٤٠٦)، ٨١ (٥٥٢٩)، والبخاري كتاب تقصير الصلاة، باب الإيماء على الدابة (١٠٩٦)، ومسلم (٧٠٠/ ٣٨) من طرق عن عبد الله بن دينار، به.\n(١) ساقطة من (ج)، (ش).\n(٢) في (ش): الذي.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٤٠، والخازن في \"لباب التأويل\" ١/ ٩٩.\n(٤) ذكره البغوي في \"معالم التنزيل\" ١/ ١٤٠، والخازن في \"لباب التأويل\" ١/ ٩٩، وأبو حيان في \"البحر المحيط\" ١/ ٥٢٩.\nانظر: \"جامع البيان\" للطبري ١/ ٥٠٢، \"الوسيط\" للواحدي ١/ ١٩٤.","vol":"4","page":51},{"text":"وقال عطاء (١) وقتادة: نزلت في النجاشي (٢)، وذلك أنه تُوفي فأتى جبريل ﵇ فقال: \"إنَّ أخاكم النجاشي قد مات فصلُّوا عليه\"، فقال أصحاب رسول الله - ﷺ -: كيف نصلِّي على رجل مات (٣) وهو يصلي إلى غير قبلتنا، وكان النجاشي يصلي إلى بيت المقدس حتى مات، فأنزل الله تعالى هذِه الآية (٤).\nوقال مجاهد والحسن والضحاك: لمَّا نزل قوله تعالى: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ (٥) قالوا (٦): أين ندعوه؟ فنزلت ﴿وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ﴾\n_________\n(١) ساقطة من (ش).\n(٢) النجاشي، اسمه أصحمة، ملك الحبشة، معدود في الصحابة - ﵁ -، وكان ممن حسن إسلامه ولم يهاجر، ولا له رؤية، فهو تابعي من وجه، صاحب من وجه، وقد توفي في حياة النبي - ﷺ - فصلي عليه بالناس صلاة الغائب.\n\"سير أعلام النبلاء\" للذهبي ١/ ٤٢٨، \"الإصابة\" لابن حجر ١/ ٣٤٧.\n(٣) ساقطة من (ش).\n(٤) رواه الطبري في \"جامع البيان\" ١/ ٥٠٤ عن قتادة بنحوه. وذكره الماوردي في \"النكت والعيون\" ١/ ١٧٦، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٣، وقال: وهذا غريب.\nوالسيوطي في \"الدر المنثور\" ١/ ٢٦٧ ونسبه لابن جرير وابن المنذر.\nوقال أحمد شاكر: هو حديث ضعيف؛ لأنه مرسل وسياقته تدل على ضعفه ونكارته.\nوذكره الواحدي في \"أسباب النزول\" (ص ٤١) من قول ابن عباس في رواية عطاء، بنحو ما ذكره المؤلف. وكذا ذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٦٤.\n(٥) غافر: ٦٠.\n(٦) في (ش): (قال المسلمون).","vol":"4","page":52},{"text":"مِلكًا وخلقًا ﴿فَأَيْنَمَا تُوَلُّوا﴾ أي: تحولوا وجوهكم، فهناك (١) ﴿وَجْهُ اللَّهِ﴾ \" (٢).\nقال الكلبي والقتيبي: معناه: فثمَّ الله يعلم ويرى، والوجه صِلةٌ، كقوله تعالى: ﴿يُرِيدُونَ وَجْهَ اللَّهِ﴾ (٣) أي: يريدونه بالدعاء، قوله (٤): ﴿كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ﴾ (٥) أي: إلا هو، وقوله: ﴿وَيَبْقَى وَجْهُ رَبِّكَ﴾ (٦) أي: يبقى ربك، وقوله: ﴿إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ﴾ (٧) أي: الله (٨).\n_________\n(١) في (ت): (فثم).\n(٢) رواه الطبري في \"جامع البيان\" ١/ ٥٠٤ - ٥٠٥ عن مجاهد بمثله.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٢٠٦ وعزاه لابن جرير، وابن المنذر.\nوذكره الماوردي في \"النكت والعيون\" ١/ ١٧٧، ولم ينسبه، وذكره البغوي في \"معالم التنزيل\" ١/ ١٤٠ عن مجاهد والحسن، وابن الجوزي في \"زاد المسير\" ١/ ١٤٠ عن مجاهد، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٧٤ عن مجاهد وابن جبير، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٥ عن مجاهد، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٦٦ عن الحسن ومجاهد والضحاك، نقلًا عن المصنف.\n(٣) الروم: ٣٨. وفي (ج): (يريدون وجهه) وهي الآية (٥٢) من سورة الأنعام، والآية (٢٨) من سورة الكهف. والمذكور في \"مشكل القرآن\" لابن قتيبة آية الأنعام.\n(٤) في (ت): (كقوله).\n(٥) القصص: ٨٨.\n(٦) الرحمن: ٢٧.\n(٧) الإنسان: ٩.\n(٨) ذكره عن الكلبي: البغوي في \"معالم التنزيل\" ١/ ١٤٠ وقول القتيبي- ابن قتيبة- =","vol":"4","page":53},{"text":"وقال الحسن ومجاهد (١) وقتادة ومقاتل بن حيان: فثَمَّ قبلة الله، أضافها إلى نفسه تخصيصًا وتفضيلًا، كما يقال: بيتُ الله، وناقة الله، والوجه والجهة والوجهة: القبلة (٢).\n_________\n= في \"مشكل القرآن\" (ص ٢٥٤).\nوانظر أيضًا: \"جامع البيان\" للطبري ١/ ٥٠٦، \"النكت والعيون\" للماوردي ١/ ١٧٧، \"زاد المسير\" لابن الجوزي ١/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٧٥، \"البحر المحيط\" لأبي حيان ١/ ٥٣٠. والقول بأن معنى الآية: فثم الله. نسبه الماوردي وابن الجوزي والقرطبي إلى ابن عباس.\n(١) زاد في (ت): والضحاك.\n(٢) في (ت): قبلة.\nوالحديث رواه الترمذي كتاب تفسير القرآن، باب: ومن سورة البقرة (٢٩٥٨)، والطبري في \"جامع البيان\" ١/ ٥٠٦، والبيهقي في \"السنن الكبرى\" ٢/ ١٣ من طريق النضر بن عربي، عن مجاهد في هذِه الآية ﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾ قال: فثمَّ قبلة الله.\nوأخرج الطبري في \"جامع البيان\" ١/ ٥٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٥ (١١٢٩) من طريق آخر عن مجاهد في قوله: ﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾ قال: حيثما كنتم فلكم قبلة تستقبلونها.\nقال ابن أبي حاتم: وروي عن الحسن نحو ذلك.\nوانظر في هذا أيضًا \"النكت والعيون\" للماوردي ١/ ١٧٧، \"تفسير القرآن\" للسمعاني ٢/ ٢٦، \"الوسيط\" للواحدي ١/ ١٩٤، \"معالم التنزيل\" للبغوي ١/ ١٤٠، \"زاد المسير\" لابن الجوزي ١/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٧٤، \"لباب التأويل\" للخازن ١/ ٩٩، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٢٩ - ٣٠، \"البحر المحيط\" لأبي حيان ١/ ٥٣٠.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦، ٣٤٧ (١١٣١) هذا =","vol":"4","page":54},{"text":"﴿إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ﴾ قال الكلبي: يعني: واسمع المغفرة لا يتعاظم (١) مغفرتَه ذنبٌ (٢).\nدليله قوله تعالى: ﴿إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ﴾ (٣).\nوقال أبو عبيدة (٤): الواسع: الغنيّ، يقال: (يعطي من سَعَةٍ) (٥)، أي: من غنى، قال الله ﷿: ﴿لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ﴾ (٦) (٧).\nوقال الفراء: الواسع الجواد الذي يسع عطاؤه كل شيء (٨). دليله:\n_________\n= القول عن ابن عباس أيضًا.\nقال الشيخ عبد الرحمن السعدي في هذِه الآية ﴿تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ﴾: فيه إثبات الوجه لله تعالى على الوجه اللائق به تعالى، وأنَّ لله وجهًا لا تشبهه الوجوه، وهو تعالى واسع الفضل والصفات، عظيمها، عليم بسرائركم ونيَّاتكم، فمن سعته وعلمه، وسَّع لكم الأمر، وقبل منكم المأمور، فله الحمد والشكر.\n\"تيسير الكريم الرحمن\" (ص ٤٥).\n(١) في (ش): لا تتعاظم.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٤١، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٧٦، والخازن في \"لباب التأويل\" ١/ ٩٩، وأبو حيان في \"البحر المحيط\" ١/ ٥٣١.\n(٣) النجم: ٣٢.\n(٤) في (ت): (عبيد).\n(٥) في (ت): (فلان يعطي من فلان).\n(٦) الطلاق: ٧.\n(٧) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٥١.\n(٨) ذكره البغوي في \"معالم التنزيل\" ١/ ١٤٠، والقرطبي في \"الجامع لأحكام القرآن\" عنه ٢/ ٧٦.","vol":"4","page":55},{"text":"قوله: ﴿وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ﴾ (١) (٢).\nوقيل: الواسع: العالم الذي يسع علمُه كلَّ شيء، قال الله ﷿: ﴿وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ﴾ (٣) أي: علمه (٤).\n_________\n(١) الأعراف: ١٥٦.\n(٢) وانظر: \"النهج الأسمى في شرح أسماء الله الحسني\" للنجدي ١/ ٣٨٣.\n(٣) البقرة: ٢٥٥.\n(٤) روى الحاكم بسنده عن ابن عباس ﵄ أنَّه قال في هذِه الآية: الكرسي موضع قدميه، والعرش لا يقدر قدره.\nقال الحاكم: هذا صحيح على شرط الشيخين ولم يخرجاه. \"المستدرك\" ٢/ ٢٨٢. وهذا هو التفسير الصحيح للآية.\nأما تفسير ﴿كُرْسِيُّهُ﴾ بعلمه فقول ضعيف.\nقال ابن أبي العز الحنفي بعد أن ذكر قول ابن عباس السابق: ومن قال غير ذلك فليس له دليل إلا مجرد الظن، والظاهر أنه من جراب الكلام المذموم، كما قيل في العرش، وإنما هو -كما قال غير واحد من السلف- بين يدي العرش كالمرقاة إليه.\n\"شرح العقيدة الطحاوية\" ٢/ ٣٧١.\nوسئل شيخ الإسلام ابن تيمية: هل العرش والكرسي موجودان؟ أو أنَّ ذلك مجاز؟ فأجاب: الحمد لله، بل العرش موجود بالكتاب والسنة وإجماع سلف الأمة وأئمتها، وكذلك الكرسي ثابت بالكتاب والسنة وإجماع جمهور السلف، وقد نُقل عن بعضهم أنَّ كرسيه: علمه، وهو قول ضعيف، فإنَّ علم الله وسع كل شيء كما قال: ﴿رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً﴾ والله يعلم نفسه، ويعلم ما كان وما لم يكن، فلو قيل: وسع علمه السماوات والأرض لم يكن هذا المعني مناسبًا، ولا سيما وقد قال تعالى: ﴿وَلَا يَئُودُهُ حِفْظُهُمَا﴾ أي: لا يثقله ولا يكرثه، وهذا يناسب القدرة لا العلم، والآثار المأثورة تقضي ذلك.\n\"مجموع الفتاوى\" ٦/ ٥٨٤.","vol":"4","page":56},{"text":"٤٠ - ﴿قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ﴾،\nواختلفوا فيه فقال بعضهم: هو جبريل -﵇- (١)، وقيل: هو ملك من الملائكة أيّد الله -﷿- به نبيه سليمان -﵇- (٢).\nوقال آخرون: بل كان رجلًا من بني آدم (٣).\nثم اختلفوا فيه، فقال أكثرُ (٤) المفسرين: هو آصف بن برخيا بن سمعيا (٥) بن ميكيا، وكان صدّيقًا يعلم الاسم الأعظم الذي إذا دُعِيَ\n_________\n= حمله، ونسبه له أيضًا ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠٨، وذكره ولم ينسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٢٦٠ بلفظ: لقوي على حمله أمين على ما فيه.\n(١) نسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٢٦١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٥، والألوسي في \"روح المعاني\" ١٩/ ٢٠٣ لإبرا هيم النخعي، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٤، والزمخشري في \"الكشاف\" ٣/ ١٤٩، وأبو السعود في \"إرشاد العقل السليم\" (٢٨٧)، ولم ينسبوه.\n(٢) لم أجده.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٨٢، والطبري في \"جامع البيان\" ١٩/ ١٦٢ وزاد أحسبه قال من بني إسرائيل، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٦، جميعهم عن قتادة.\nوانظر: \"كرامات الأولياء\" للالكائي ١/ ٦١ عن قتادة والسدي، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٥ بلفظ: أنه كان رجلًا من بني إسرائيل؛ ولم ينسباه.\n(٤) في (ح): أحد، وهو خطأ.\n(٥) وفي (س): شمعيًا، وكذا في \"الدر المنثور\" للسيوطي ١١/ ٣٧١.","vol":"4","page":57},{"text":"﴿سُبْحَانَهُ﴾ نزَّه وعظّم نفسه ﴿بَلْ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ عبيدًا وملكًا.\n﴿كُلٌّ لَهُ قَانِتُونَ﴾ قال عطاء ومجاهد والسدي: مطيعون (١).\nدليله: قوله ﷿: ﴿وَالْقَانِتِينَ وَالْقَانِتَاتِ﴾ (٢).\nوقال عكرمة ومقاتل ويمان: مقرُّون له (٣) بالعبودية (٤).\nوقال ابن كيسان: قائمون بالشهادة (٥).\n_________\n(١) رواه الطبري في \"جامع البيان\" ١/ ٥٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٩ (١١٣٦ - ١١٣٧) من طريقين عن مجاهد.\nورواه الطبري في \"جامع البيان\" ١/ ٥٠٧ عن السدي. وورد هذا القول أيضًا عن ابن عباس، وقتادة، وعكرمة.\nانظر: \"جامع البيان\" للطبري -الموضع السابق- \"النكت والعيون\" للماوردي ١/ ١٧٨، \"الوسيط\" للواحدي ١/ ١٩٦، \"معالم التنزيل\" للبغوي ١/ ١٤١، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٣٧، واختار هذا القول ابن جرير وابن كثير.\n(٢) الأحزاب: ٣٥.\n(٣) ساقطة من النسخ الأخرى، والمثبت من (س).\n(٤) رواه الطبري في \"جامع البيان\" ١/ ٥٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٩ (١١٣٩) عن عكرمة.\nوانظر: \"النكت والعيون\" للماوردي ١/ ١٧٨، \"معالم التنزيل\" للبغوي ١/ ١٤١، \"زاد المسير\" لابن الجوزي ١/ ١٣٦، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٣٧.\n(٥) ذكره الماوردي في \"النكت والعيون\" (ص ٤٤٣)، البغوي في \"معالم التنزيل\" ١/ ١٤١، ابن الجوزي في \"زاد المسير\" ١/ ١٣٦، الخازن في \"لباب التأويل\" ١/ ١٠٠، أبو حيان في \"البحر المحيط\" ١/ ٥٣٣، ونسبه بعضهم إلى الحسن، والربيع.","vol":"4","page":58},{"text":"وأصل القنوت القيام (١).\nسئل رسول الله - ﷺ -: أي الصلاة أفضل؟ قال: \"طول القنوت\" (٢).\nوقيل: مصلُّون. دليله قوله تعالى: ﴿أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ﴾ الآية (٣).\nوقال رسول الله - ﷺ -: \"مثل المجاهد في سبيل الله كمثل القانت الصائم\" (٤) أي: المصلي.\n_________\n(١) \"مشكل القرآن\" لابن قتيبة (ص ٤٥١ - ٤٥٢)، \"جامع البيان\" للطبري ١/ ٥٠٧.\n(٢) رواه الطيالسي في \"مسنده\" (ص ٢٤٦) (١٨٨٧)، والحميدي في \"المسند\" ٢/ ٥٣٦ (١٢٧٦)، وأحمد في \"المسند\" ٣/ ٣٠٢ (١٤٢٣٣)، ٣٩١ (١٥٢١٠)، ومسلم كتاب صلاة المسافرين وقصرها، باب أفضل الصلاة طول القنوت (٧٥٦)، والترمذي أبواب الصلاة، باب ما جاء في طول القيام في الصلاة (٣٨٧)، وابن ماجه كتاب إقامة الصلاة والسنة فيها، باب ما جاء في طول القيام في الصلوات (١٤٢١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٥٤ (١٧٥٨)، والبيهقي في \"السنن الكبرى\" ٣/ ٨ والبغوي في \"شرح السنة\" ٣/ ١٥٢ - ١٥٣ (٦٥٩، ٦٦٠) كتاب الصلاة، باب فضل السجود، من حديث جابر بن عبد الله ﵄.\n(٣) الزمر: ٩.\n(٤) رواه مالك في \"الموطأ\" كتاب الجهاد، باب الترغيب في الجهاد ٢/ ٤٤٣ (١)، عن أبي الزناد، عن الأعرج، عن أبي هريرة أن رسول الله - ﷺ - قال: \"مثل المجاهد في سبيل الله، كمثل الصائم القائم الدائم الذي لا يفتر من صلاة ولا صيام حتى يرجع\".\nومن طريق مالك: رواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٨٢ (٤٦٢١) كتاب السير والجهاد، باب فضل الجهاد. =","vol":"4","page":59},{"text":"وقيل: داعون. دليله قوله تعالى: ﴿وَقُومُواْ لِلَّهِ قَانِتِينَ﴾ (١).\nواختلف العلماء في حكم هذِه الآية، فقال بعضهم: هو خاص، ثم سلكوا في تخصيصه طريقين: أحدهما (٢): هو راجعٌ إلى عزير والمسيح والملائكة، وهذا (٣) قول مقاتل ويَمَان (٤).\nوالوجه الثاني: قالوا: هو راجع إلى أهل طاعته دون الناس\n_________\n= ورواه البخاري كتاب الجهاد، باب أفضل الناس مؤمن مجاهد بنفسه وماله في سبيل الله (٢٧٨٧)، والبغوي في \"شرح السنة\" ١٠/ ٣٤٩، والنسائي كتاب الجهاد، باب ما تكفل الله ﷿ لمن يجاهد في سبيله ٦/ ١٧، من طريق سعيد بن المسيب عن أبي هريرة مرفوعًا: \"مثل المجاهد في سبيل الله -والله أعلم بمن يجاهد في سبيله- كمثل الصائم القائم. . \" الحديث.\nورواه أحمد ٢/ ٤٥٩ (٩٩٢٠)، ومسلم كتاب الإمارة، باب فضل الشهادة في سبيل الله تعالى (١٨٧٨)، وابن حبان ١٠/ ٤٨٦ (٤٦٢٧) الإحسان، والبيهقي في \"السنن الكبرى\" ٩/ ١٥٨ من طريق سهيل بن أبي صالح، عن أبيه، عن أبي هريرة مرفوعًا وفيه: \". . . مثل المجاهد في سبيل الله كمثل الصائم القائم القانت بآيات الله، لا يفتر من صيام ولا صلاة حتى يرجع المجاهد في سبيل الله تعالى\". ورواه ابن حبان ١/ ٤٨٢ (٤٦٢٢) من طريق محمد بن عمرو، عن أبي سلمة، عن أبي هريرة مرفوعًا: \"مثل المجاهد في سبيل الله كمثل القانت الصائم. . . \" الحديث.\n(١) البقرة: ٢٣٨.\n(٢) في (ج): قالوا.\n(٣) في (ت): وهو.\n(٤) \"تفسير مقاتل\" ١/ ٦٣، \"الوسيط\" للواحدي ١/ ١٩٦، \"معالم التنزيل\" للبغوي ١/ ١٤١، \"مفاتيح الغيب\" للرازي ٤/ ٢٣، \"لباب التأويل\" للخازن ١/ ١٠١.","vol":"4","page":60},{"text":"أجمعين، وهذا قول ابن عباس (١) والفرَّاء (٢).\nوقال بعضهم: هو عام في جميع الخلق.\nثم سلكوا في الكفار الجاحدين طريقين أحدهما: أنهم (٣) قالوا: إن ظلالهم تسجد لله وتطيعه، وهذا قول مجاهد (٤)، دليله قوله تعالى: ﴿يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ﴾ الآية (٥)، وقال تعالى: ﴿وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ﴾ (٦). والثاني: قالوا: هذا في يوم القيامة، قاله السُّدِّي (٧).\nوتصديقه قوله تعالى: ﴿وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ﴾ (٨).\n* * *\n_________\n(١) ذكره السمعاني في \"تفسير القرآن\" ٢/ ٢٩، والواحدي في \"الوسيط\" ١/ ١٩٦، والبغوي في \"معالم التنزيل\" ١/ ١٤١، والخازن في \"لباب التأويل\" ١/ ١٠٠.\n(٢) \"معاني القرآن\" ١/ ٧٤.\nانظر \"تفسير القرآن\" للسمعاني ٢/ ٢٩.\nوردَّ هذا القول أبو جعفر الطبري في \"جامع البيان\" ١/ ٥٠٨.\n(٣) ساقطة من (ت).\n(٤) سبق تخريجه في أول تفسير قوله تعالى: ﴿كُلٌّ لَهُ قَانِتُونَ﴾ [البقرة: ١١٦].\n(٥) النحل: ٤٨.\n(٦) الرعد: ١٥.\n(٧) سبق تخريجه في أول تفسير قوله تعالى: ﴿كُلٌّ لَهُ قَانِتُونَ﴾ [البقرة: ١١٦].\n(٨) طه: ١١١.","vol":"4","page":61},{"text":"<span data-type=\"title\" id=toc-489>١١٧ </span>- قوله ﷿: ﴿بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ﴾\nأي: مبدعهما (١) ومنشئهما من غير مثال (٢) سبق ﴿وَإِذَا قَضَى أَمْرًا﴾ أي (٣): قدره وأراد خلقه؛ وأصل القضاء: إتمام الشيء وإحكامه. قال أبو ذؤيب:\nوَعَليهِما مَسْرُودَتانِ قَضَاهُما. . . داودُ أو صَنَعُ السَوَابِغِ تُبَّعُ (٤)\n_________\n(١) من (ج)، (ت). وفي البقيَّة: مبدئهما.\n(٢) من (ج)، (ت). وفي (س)، و(ش): تمثال، والمثبت هو الصواب.\n(٣) في (ت): إذا.\n(٤) \"شرح أشعار الهذليين\" للسكري ١/ ٣٩، \"مجاز القرآن\" لأبي عبيدة ١/ ٥٢، \"مشكل القرآن\" لابن قتيبة (ص ٤٤١)، \"جامع البيان\" للطبري ١/ ٥٠٩، في \"النكت والعيون\" للماوردي ١/ ١٧٨، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٧٩، \"البحر المحيط\" لأبي حيان ١/ ٥٢٥، \"لسان العرب\" لابن منظور ١١/ ٢٠٩ (قضي)، \"الدر المصون\" للسمين الحلبي ٢/ ٨٦. وهو من قصيدته التي يرثي فيها أولاده.\nومسرودتان: يعني درعين من السرد، وهو الخرز أو النسيج، وقضاهما: أي أحكمهما، وداود هو النبي - ﷺ -، والصَّنَع الحاذق بالعمل، والصَّنَعُ هاهنا: تبع. يقال: رجلٌ صَنَعٌ، وامرأةٌ صَنَاعٌ. قال: سمع بأنَّ داود ﵇ كان سخر له الحديد فكان يصنع ما أراد، وسمع بأن تبعًا ملك اليمن عملهما، فقال: عملهما تبع، وظنَّ أنه عملهما، وإنما أمر بها أن تُعمل، وكان تبَّع أعظم شأنًا من أن يصنع شيئًا بيده.\nانظر: \"شرح أشعار الهذليين\" ١/ ٣٩.","vol":"4","page":62},{"text":"﴿فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ﴾.\n\n<span data-type=\"title\" id=toc-490>١١٨ </span>- وقوله تعالى: ﴿وَقَالَ الَّذِينَ لَا يَعْلَمُونَ﴾\nيعني: اليهود، قاله ابن عباس (١).\nوقال مجاهد: هم النصارى (٢).\nوقال قتادة: هم مشركو العرب (٣).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ١/ ٥١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥٢ (١١٤٧) من طريق محمد بن إسحاق، عن محمد بن أبي محمد، عن سعيد بن جبير، أو عكرمة، عن ابن عباس قال: قال رافع بن حريملة لرسول الله - ﷺ - ﷿: إنْ كنتَ رسولًا من عند الله كما تقول، فقل لله ﷿ فليكلمنا حتى نسمع كلامه، فأنزل الله ﷿ في ذلك من قوله: ﴿وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَا آيَةٌ﴾ الآية.\nوهو في \"السيرة النبوية\" لابن هشام عن ابن إسحاق ٢/ ١٩٨.\nوذكره بمثل ما أورده المصنف: الماوردي في \"النكت والعيون\" ١/ ١٨٠، والسمعاني في \"تفسير القرآن\" ٢/ ٣٣، والواحدي في \"الوسيط\" ١/ ١٩٧، والبغوي في \"معالم التنزيل\" ١/ ١٤٢، وابن الجوزي في \"زاد المسير\" ١/ ١٣٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٨٣ وغيرهم.\n(٢) رواه الطبري في \"جامع البيان\" ١/ ٥١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥٢ (١١٤٩) من طريق ابن أبي نجيح، عن مجاهد.\nوهو في \"تفسير مجاهد\" (ص ٨٦).\n(٣) رواه الطبري في \"جامع البيان\" ١/ ٥١٢. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥٢، والواحدي في \"الوسيط\" ١/ ١٩٧، والبغوي في \"معالم التنزيل\" ١/ ١٤٢، وابن الجوزي في \"زاد المسير\" ١/ ١٣٧، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٠.","vol":"4","page":63},{"text":"﴿لَوْلَا﴾ أي: هلّا ﴿يُكَلِّمُنَا اللَّهُ﴾ أي: عيانًا بأنك رسوله ﴿أَوْ تَأْتِينَا آيَةٌ﴾ دلالة وعلامة على صدقك.\nقال الله تعالى: ﴿كَذَلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ﴾ يعني (١): كفار الأمم الخالية ﴿مِثْلَ قَوْلِهِمْ تَشَابَهَتْ قُلُوبُهُمْ﴾ أي: أشبه بعضها (٢) بعضًا في الكفر والقسوة ﴿قَدْ بَيَّنَّا الْآيَاتِ لِقَوْمٍ يُوقِنُونَ﴾: (يفقهون) (٣).\n\n<span data-type=\"title\" id=toc-491>١١٩ </span>- وقوله تعالى: ﴿إِنَّا أَرْسَلْنَاكَ﴾:\nيا محمد ﴿بِالحَقِّ﴾ أي: بالصدق، من قولهم: فلان محق في دعواه إذا كان صادقًا، دليله قوله تعالى: ﴿وَيَسْتَنْبِئُونَكَ أَحَقٌّ﴾ (٤) أي: صدق.\nوقال مقاتل: معناه: لم (٥) نرسلك عبثًا بغير شيء بل (٦) أرسلناك بالحق (٧). دليله قوله تعالى: ﴿وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ﴾ (٨) وهو ضد الباطل.\n_________\n(١) في (ش): أي.\n(٢) في (ت): بعضهم.\n(٣) من (ت).\n(٤) يونس: ٥٣.\n(٥) من (ج). وفي بقية النسخ: لن.\n(٦) ساقطة من (ت).\n(٧) \"معالم التنزيل\" للبغوي ١/ ١٤٢ - ١٤٣، \"لباب التأويل\" للخازن ١/ ١٠١.\n(٨) الحجر: ٨٥.","vol":"4","page":64},{"text":"وقال ابن عباس: بالقرآن (١) دليله قوله تعالى: ﴿بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ﴾ (٢).\nوقال ابن كيسان: بالإسلام (٣) دليله قوله تعالى: ﴿وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ﴾ (٤).\nوقوله: ﴿بَشِيَرَا﴾ أي: مبشرًا لأوليائي وأهل طاعتي بالثواب الكريم ﴿وَنَذِيرًا﴾ أي: منذرًا مخوفًا لأعدائي وأهل معصيتي بالعذاب الأليم.\nقوله ﷿: ﴿وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ﴾ قال عطاء عن ابن عباس: وذلك أن النبي - ﷺ - قال ذات يوم: \"ليت شعري ما فعل أبواي\" فنزلت هذِه الآية (٥).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ١/ ١٩٨، والبغوي \"معالم التنزيل\" ١/ ١٤٢، وابن الجوزي في \"زاد المسير\" ١/ ١٣٧.\n(٢) ق: ٥.\n(٣) نقله عن ابن كيسان: الواحدي في \"الوسيط\" ١/ ١٩٨، والبغوي في \"معالم التنزيل\" ١/ ١٤٢، وابن الجوزي في \"زاد المسير\" ١/ ١٣٧.\n(٤) الإسراء: ٨١.\n(٥) ذكره الواحدي في \"أسباب النزول\" (ص ٤٢) عن ابن عباس. قال: وهذا على قراءة من قرأ: ﴿وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ﴾ جزمًا. وستأتي هذِه القراءة قريبًا. وذكره البغوي في \"معالم التنزيل\" ١/ ١٤٣ عن عطاء، عن ابن عباس.\nوذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٦٨ عن الواحدي، ثم قال: وأما قول ابن عباس فنسبه الثعلبي لرواية عطاء عنه، وهي من تفسير عبد الغني بن سعيد، الواهي. =","vol":"4","page":65},{"text":"وقال مقاتل: هو أن النبي - ﷺ - قال: \"لو (١) أنزل الله تعالى بأسه\n_________\n= وهذا التفسير يرويه عبد الغني بن سعيد الثقفي -هذا - عن موسى بن عبد الرحمن الثقفي، عن ابن جريج، عن عطاء، عن ابن عباس. وهذِه الرواية ضعيفة، كما بيَّن ذلك ابن حجر في مقدمة كتابه \"العجاب في بيان الأسباب\" لابن حجر ١/ ٢٢٠. وقد تقدم ذكر ذلك عند الإسناد رقم (٤).\nوورد الحديث مرسلًا عن محمد بن كعب القرظي: رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٩، والطبري في \"جامع البيان\" ١/ ٥١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥٥ (١١٥٨) من طريق موسى بن عبيدة الربذي، عن محمد بن كعب.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٢٠٩ وزاد نسبته إلى وكيع، وسفيان بن عيينة، وعبد بن حميد، وابن المنذر.\nوإسناده ضعيف لإرساله، ولضعف راويه موسى بن عبيدة، وترجمته في \"تقريب التهذيب\" لابن حجر (٧٠٣٨).\nولذا قال السيوطي بعد أن أورده: هذا مرسل ضعيف الإسناد. ولما أورده الطبري من طريقين عن موسى بن عبيدة: قال أحمد شاكر هما حديثان مرسلان، فإن محمد بن كعب بن سليم القرظي، تابعي، والمرسل لا تقوم به حجة، ثم هما إسنادان ضعيفان أيضًا، بضعف راويهما موسى بن عبيدة بن نشيط الربذي. .\nوأخرج الحديث الطبري في \"جامع البيان\" ١/ ٥١٦ عن داود بن أبي عاصم أن النبي - ﷺ - قال: . . . فذكره.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٢٠٩ ونسبه لابن جرير. وقال: معضل الإسناد، ضعيف لا تقوم به ولا بالذي قبله حجة. والذي قبله هو حديث محمد بن كعب.\nوقال أحمد شاكر: وهذا مرسل أيضًا لا تقوم به حجة، داود بن أبي عاصم بن عروة بن مسعود الثقفي: تابعي ثقة، ويروي عن بعض التابعين أيضًا.\n(١) في (ج): لولا.","vol":"4","page":66},{"text":"باليهود لآمنوا\"، فأنزل الله تعالى: ﴿وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ﴾ (١). وفيه قراءتان: بالجزم على النهي، وهي قراءة نافع وشيبة والأعرج ويعقوب (٢) ووجهها القول الأول في سبب نزول الآية. وقرأ الباقون بالرفع على النفي، يعني: ولست بمسئول عنهم (٣). دليلها: قراءة ابن مسعود: (وَلَنْ تُسْأَلَ) وقرأ (٤) أُبي بن كعب: (وما تُسألُ عن أصحاب الجحيم ولا تُؤاخذ بذنْبِهم) (٥). وَالجَحِيم والجَحْمَ والجحمة: معظم النار (٦).\n_________\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ٤٣)، وفي \"الوسيط\" ١/ ١٩٨، وفي \"الوجيز\" ١/ ١٢٩ وكذلك ابن الجوزي في \"زاد المسير\" ١/ ١٣٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٨٣، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٦٨. وقال: لم أرَ هذا في \"تفسير مقاتل بن سليمان\" فيُنظر في \"تفسير مقاتل ابن حيان\".\nوهو على أي حال ضعيف؛ لأنَّه مرسل، أو معضل.\n(٢) نافع هو ابن أبي نعيم، وشيبة هو ابن نصاح، والأعرج هو عبد الرحمن بن هرمز، ويعقوب هو ابن إسحاق الحضرمي.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ١٦٩)، \"الحجة\" للفارسي ٢/ ٢٠٩، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٦٢، \"الحجة\" لابن زنجلة (ص ١١١)، \"التيسير\" للداني (ص ٦٥).\n(٤) في (ج): (وقراءة).\n(٥) القراءتان في: \"الحجة\" لابن زنجلة (ص ١١٢)، \"الكشاف\" للزمخشري ١/ ١٨٢، \"المحرر الوجيز\" لابن عطية ١/ ٢٠٤، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٩).\n(٦) \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ١٨٧).","vol":"4","page":67},{"text":"<span data-type=\"title\" id=toc-492>١٢٠ </span>- قوله ﷿ ﴿وَلَنْ تَرْضَى عَنْكَ الْيَهُودُ وَلَا النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ﴾\nوذلك أنهم كانوا يسألون النبي - ﷺ - الهُدْنَةَ (ويُطْمِعُونهُ ويُرونه) (١) أنه (٢) إن هَادنهُم وأمهَلهُم اتبعوه ووافقوه؛ فأنزل الله ﷿ هذِه الآية (٣).\nوقال ابن عباس: هذا في القبلة؛ وذلك أن يهود المدينة ونصارى نجران كانوا يرجون أن يصلي النبي - ﷺ - إلى قِبلتِهِم، فلما صرف الله ﷿ القبلة إلى الكعبة شق ذلك عليهم وأيِسُوا منه أنْ يوَافقهُم على دينهم فأنزل الله تعالى: ﴿وَلَنْ تَرْضَى عَنْكَ الْيَهُودُ وَلَا النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ﴾ (٤) أي: دينهم وقبلتهم.\nوزعم الزجاج أن الملَّةَ مأخوذة (٥) من التأثير في الشيء كما تُؤَثِّرُ الملَّةُ في الظلمة (٦).\n_________\n(١) في (ج): ويطعمونه ويئوونه.\nوفي (ش): ويطيعونه.\n(٢) ساقطة من (ت).\n(٣) ذكره هكذا الزجاج في \"معاني القرآن\" ١/ ٢٠٢، والسمرقندي في \"بحر العلوم\" ١/ ١٥٤، والوا حدي في \"أسباب النزول\" (ص ٤٣)، وفي \"الوسيط\" ١/ ٢٠٠، والبغوي في \"معالم التنزيل\" ١/ ١٤٣، وابن الجوزي في \"زاد المسير\" ١/ ١٣٨.\n(٤) ذكره الواحدي في \"أسباب النزول\" (ص ٤٣)، والبغوي في \"معالم التنزيل\" ١/ ١٤٣، وابن الجوزي في \"زاد المسير\" ١/ ١٣٨، والسيوطي في \"لباب النقول في أسباب النزول\" (ص ٢٥)، وفي \"الدر المنثور\" ١/ ٢٠٩، وعزاه للثعلبي، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٧٣.\n(٥) في (ج)، (ت): مأخوذ.\n(٦) \"معاني القرآن\" للزجاج ١/ ٢٠٢.","vol":"4","page":68},{"text":"﴿قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ﴾ أي: مرادهم ﴿بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ﴾ أي: البيان بأن دين الله (١) هو الإسلام، وقبلة إبراهيم هي الكعبة ﴿مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ﴾.\n\n<span data-type=\"title\" id=toc-493>١٢١ </span>- قوله ﷿: ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ﴾\n(قال ابن عباس) (٢): نزلت في أهل السفينة الذين قدموا مع جعفر ابن أبي طالب (٣) كانوا أربعين رجلًا: اثنان وثلاثون من الحبشة، وثمانية من رهبان الشام منهم بحيرا (٤).\n_________\n(١) ف (ت): محمد.\n(٢) من (ج)، (ت).\n(٣) جعفر بن أبي طالب -واسم أبي طالب: عبد مناف- بن عبد المطلب بن هاشم بن عبد مناف بن قُصي القرشي الهاشمي، ابن عم رسول الله - ﷺ -، وأخو علي بن أبي طالب لأبويه، وهو جعفر الطيار، وكان أشبه برسول الله - ﷺ - خُلُقًا وخَلْقًا، أسلم بعد إسلام أخيه على بقليل، وله هجرتان، قاد غزوة مؤتة بعد زيد بن حارثة، واستُشهد فيها سنة ثمان من الهجرة.\n\"الاستيعاب\" لابن عبد البر ١/ ٣١٢، \"أسد الغابة\" لابن الأثير ١/ ٥٤١.\n(٤) بحيرا: راهب نصراني، كان يقيم ببصرى في صومعة له، وكان إليه علم النصرانية. ذكر ابن هشام خبره مع النبي - ﷺ - وعمه أبي طالب لمَّا مرَّا به في ذهابهما إلى الشام، وأوصى عمَه به خيرًا وتحقق نبوته، وقيل: اسمه: جرجيس ابن عبد القيس.\n\"السيرة النبوية\" لابن هشام ١/ ١٩١ - ١٩٩، \"البداية والنهاية\" لابن كثير ٢/ ٢٢٩ - ٢٣٠.\nوالخبر ذكره الحيري في \"الكفاية\" (ص ٧٠)، والسمعاني في \"تفسير القرآن\" =","vol":"4","page":69},{"text":"وقال الضحاك: هم من آمن من اليهود: عبد الله بن سلام، وشعبة (١) بن عَمْرو، وتمام بن يَهُوذَا، وأُسَيْدُ وأسَدُ ابنا كعب، وابن يامين، وعبد الله بن صُوريا (٢).\nوقال (قتادة و) (٣) عِكْرِمَةَ: هم أصحاب محمد - ﷺ - (٤).\nوقيل: هم المؤمنون عامة (٥).\n﴿يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَئِكَ﴾ قال الكلبي: يصفونه في كتبهم حق صفته لمن\n_________\n= ٢/ ٣٨، والواحدي في \"أسباب النزول\" (ص ٤٣)، وفي \"الوسيط\" ١/ ٢٠٠، والبغوي في \"معالم التنزيل\" ١/ ١٤٤، وأبو حيان في \"البحر المحيط\" ١/ ٥٣٩، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٧٣. وهو من رواية عطاء والكلبي كما ذكر الواحدي.\n(١) في (ج)، (ت): وسعيه.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ٤٣)، وفي \"الوسيط\" ١/ ٢٠٠، والبغوي في \"معالم التنزيل\" ١/ ١٤٤، وأبو حيان في \"البحر المحيط\" ١/ ٥٣٩، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٧٣.\n(٣) من (ج).\n(٤) رواه الطبري في \"جامع البيان\" ١/ ٥١٨ عن قتادة: قوله ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ﴾ هؤلاء أصحاب نبي الله - ﷺ - آمنوا بكتاب الله وصدقوا به. ذكره السيوطي في \"الدر المنثور\" ١/ ٢١٠ وعزاه لعبد بن حميد، وابن جرير.\nوذكره عن قتادة وعكرمة: الواحدي في \"أسباب النزول\" (ص ٤٣)، والبغوي في \"معالم التنزيل\" ١/ ١٤٤، ابن الجوزي في \"زاد المسير\" ١/ ١٣٩، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٧٣.\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" ١/ ٢٠٤، والبغوي في \"معالم التنزيل\" ١/ ١٤٤، والخازن في \"لباب التأويل\" ١/ ١٠٢، وأبو حيان في \"البحر المحيط\" ١/ ٥٣٩.","vol":"4","page":70},{"text":"سَأَلَهُم من الناس (١). وعلى هذا القول تكون الهاء راجعة إلى محمد - ﷺ -.\nوقال الآخرون (٢): هي عَائِدَة إلى (٣) الكِتَاب (٤).\nثم اختلفوا في معنى قوله: ﴿يَتْلُونَهُ حَقَّ تِلَاوَتِهِ﴾:\n[٣٠٠] فأخبرنا محمد بن عبدوس (٥) قال: أنا محمد بن المؤمل (٦) قال: نا الفضل بن محمد (٧) قال: نا خلف بن هشام (٨) قال: نا عبد الوهاب (٩)، عن سعيد (١٠)، عن قتادة (١١) قال: بلغنا أن ابن مسعود (١٢) قال (١٣) في قوله تعالى: ﴿يَتْلُونَهُ حَقَّ تِلَاوَتِهِ﴾ قال: يُحِلُّونَ حلالَهُ، ويحرِّمُون حَرَامهُ، ويقرءونه كما أُنْزِل، ولا يُحَرِّفُونَه\n_________\n(١) ذكره السمرقندي في \"بحر العلوم\" ١/ ٥٥، والبغوي في \"معالم التنزيل\" ١/ ١٤٤.\n(٢) في (ت): آخرون.\n(٣) في (ت): على، وفي (ش): زيادة: أهل.\n(٤) \"معالم التنزيل\" للبغوي ١/ ١٤٤، \"المحرر الوجيز\" لابن عطية ١/ ٢٠٤، \"زاد المسير\" لابن الجوزي ١/ ١٣٩، \"البحر المحيط\" لأبي حيان ١/ ٥٣٩.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) ثقة، مأمون.\n(٨) ثقة، له اختيار في القراءات.\n(٩) ابن عطاء الخفاف، صدوق ربما أخطأ.\n(١٠) سعيد بن أبي عروبة، ثقة، حافظ، وكان من أثبت الناس في قتادة.\n(١١) الإمام الحافظ الثقة الثبت.\n(١٢) صحابي.\n(١٣) ساقطة من (ت).","vol":"4","page":71},{"text":"عن مواضعه (١).\nوقال الحسن: يعملون بمحكمه، ويؤمنون بمتشابهه، ويَكِلُون عِلْمَ مَا أشْكَل عليهم إلى عالمه (٢).\nوقال مجاهد: يتَّبِعُونَه حق اتباعِهِ (٣) ﴿أُولَئِكَ يُؤْمِنُونَ بِهِ وَمَنْ يَكْفُرْ بِهِ فَأُولَئِكَ هُمُ الْخَاسِرُونَ﴾.\n_________\n(١) [٢٩٨] الحكم على الإسناد:\nفي إسناده انقطاع بين قتادة وابن مسعود، كما أن إسناد المؤلف فيه شيخه وشيخ شيخه لم يُذكرا بجرح أو تعديل، والله أعلم.\nالتخريج:\nرواه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٦ عن معمر، عن قتادة ومنصور بن المعتمر، عن ابن مسعود، بنحوه.\nومن طريق عبد الرزاق رواه الطبري في \"جامع البيان\" ١/ ٥١٩.\nورواه أيضًا ١/ ٥١٩ من طريق أبي العالية، عن ابن مسعود، بنحوه.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥٦، والسمرقندي في \"بحر العلوم\" ١/ ١٥٥، والواحدي في \"الوسيط\" ١/ ٢٠٠، والسمعاني في \"تفسير القرآن\" ٢/ ٣٨، والبغوي في \"معالم التنزيل\" ١/ ١٤٤، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٥، والسيوطي في \"الدر المنثور\" ١/ ٢١٠.\n(٢) رواه الطبري في \"جامع البيان\" ١/ ٥١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥٧ (١١٦٥) من طريق وكيع، عن مبارك بن فضالة، عن الحسن.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٢١٠ ونسبه إلى وكيع، وابن جرير.\nانظر \"تفسير الحسن البصري\" ٢/ ٧٩.\n(٣) رواه الطبري في \"جامع البيان\" ١/ ٥٢٠ من طرق عن مجاهد.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥٧، والواحدي في \"الوسيط\" ١/ ٢٠٠، والبغوي في \"معالم التنزيل\" ١/ ١٤٤، والسيوطي في \"الدر المنثور\" ١/ ٢١٠.","vol":"4","page":72},{"text":"<span data-type=\"title\" id=toc-494>١٢٢ </span>- قوله تعالى: ﴿يَابَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ﴾ (١).\n\n<span data-type=\"title\" id=toc-495>١٢٣ </span>- ﴿وَاتَّقُوا يَوْمًا لَا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنْفَعُهَا شَفَاعَةٌ وَلَا هُمْ يُنْصَرُونَ﴾\n\n<span data-type=\"title\" id=toc-496>١٢٤ </span>- قوله ﷿: ﴿وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ﴾:\nقرأ أبو الشعثاء جابر بن زيد (٢): (إِبْرَاهِيْمُ) رفعًا (رَبَّهُ) نصبًا على معني دعا وَسَأَلَ، فقيل له: من أين لك هذا؟ قال: أقرأنيه ابن عباس (٣). وهذا غير قوي؛ لأجل الباء في قوله: ﴿بِكَلِمَاتٍ﴾.\nوقرأ الباقون بالضد (وجعلوه بمعنى الابتلاء أي: الاختبار والامتحان) (٤) والأمر، وهو الصحيح.\n_________\n(١) تقدم تفسيرهما عند الآيتين (٤٧ - ٤٨) من نفس السورة.\n(٢) أبو الشعثاء جابر بن زيد الأزدي، الجَوْفي، بالجيم وقيل: بالخاء، البصري، مشهور بكنيته، ثقة فقيه، كان عالم أهل البصرة في زمانه، يُعدُّ مع الحسن وابن سيرين، وهو من كبار تلامذة ابن عباس. روى عطاء عن ابن عباس قال: لو أنَّ أهل البصرة نزلوا عند قول جابر بن زيد لأوسعهم عِلمًا عما في كتاب الله. ورُوي عن ابن عباس أنه قال: تسألوني وفيكم جابر بن زيد! . توفي سنة (٩٣ هـ).\n\"سير أعلام النبلاء\" للذهبي ٤/ ٤٨١، \"تقريب التهذيب\" لابن حجر (٨٧٣)، \"غاية النهاية\" لابن الجزري ١/ ١٨٩.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٩)، \"الكشاف\" للزمخشري ١/ ١٨٢، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٨٧، \"البحر المحيط\" لأبي حيان ١/ ٥٤٥.\n(٤) في (ج): وجعلوا معنى الابتلاء. .، وفي (ش): وجعلوا معنى الابتلاء على معنى الاختبار. .، وفي (ت): وجعلوا الابتلاء الاختبار والامتحان. . .","vol":"4","page":73},{"text":"وفي ﴿إِبْرَاهِيمَ﴾ أربع لغات:\nقرأ ابن الزبير (إبرهام) بألف واحدة (١) بين الهاء والميم.\nوقرأ أبو بكرة (٢) (إبراهيم) (٣)، وكان زيد بن عَمْروٍ يقول في صلاته:\nعذت بما عاذ به إبراهمُ. . . إذ قال: وجهي لك عانٍ راغمُ (٤).\nوقرأ ابن عامر (٥) (إبراهام) بألفين.\n_________\n(١) في (ش): واحد.\nانظر: \"شواذ القراءة\" للكرماني (ص ٣١).\n(٢) في (ج): أبو بكر، والصواب ما أثبت -كما في المصادر التي ذكرت القراءة- وأبو بكرة: هو نفيع بن الحارث بن كَلَدة -بفتحتين- بن عمرو الثقفي، صحابي، مشهور بكنيته، وقيل: اسمه مسروح -بمهملات- أسلم بالطائف، ثم نزل البصرة، ومات بها سنة (٥١ هـ)، وقيل (٥٢ هـ).\n\"الاستيعاب\" لابن عبد البر ٤/ ٩١، \"أسد الغابة\" لابن الأثير ٥/ ٣٣٤.\n(٣) \"شواذ القراءة\" للكرماني (ص ٣١)، \"زاد المسير\" لابن الجوزي ١/ ١٣٩، \"البحر المحيط\" لأبي حيان ١/ ٥٤٥، \"روح المعاني\" للألوسي ١/ ٣٧٤.\n(٤) ذكره عن زيد بن عمرو بن نفيل: ابن هشام في \"السيرة النبوية\" ١/ ٢٤٥، وهو ضمن أبيات يقول فيها زيد:\nعذتُ بما عاذ به إبراهمْ. . . مستقبلَ القبلةِ وهو قائمْ\nأَنْفي لك اللهم عالب راغم. . . مهما تجشمني فإنّي جاشمْ\nوذكر البيت الأول أبو حيان في \"البحر المحيط\" ١/ ٥٤٢، والحلبي في \"الدر المصون\" ٢/ ٩٧.\n(٥) في (ج): (عبد الله بن عامر اليحصبي).","vol":"4","page":74},{"text":"وقرأ الباقون ﴿إِبْرَاهِيمَ﴾ (١).\nقال يحيى بن سعيد الأنصاري: اقرأ (إبرَاهَامَ) و﴿إِبْرَاهِيمَ﴾ فإن الله ﷿ أنزلهما كما أنزل يعقوب وإسرائيل وعيسى والمسيح ومحمدًا وأحمد.\nواتَّبَعَ ابن عَامِرٍ مصحفه، فإنه مكتوب في مصاحف أهْل الشام بالألف، وفي غيرها بالياء (٢).\nو﴿إِبْرَاهِيمَ﴾ اسم أعجمي معرفة فلذلك لا يُجرى (في الإعراب) (٣)، وهو إبراهيم بن تارح بن ناحور بن ساروع بن أرغو بن فالع بن عابر بن سالخ بن أرفخشذ بن سام بن نوح (٤).\nواختلفوا في مسكنه، فقال بعضهم: كان مولده بالسُّوس من أرض الأهواز. وقيل: با بل، وقيل: كُوْثَى من سواد (٥) الكوفة، وقيل:\n_________\n= انظر: \"شواذ القراءة\" للكرماني (ص ٣١).\n(١) \"السبعة\" لابن مجاهد (ص ١٦٩)، \"التيسير\" للداني (ص ٦٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢١.\n(٢) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢١.\n(٣) من (ش).\n(٤) وقع اختلاف في ضبط هذِه الأسماء بين النسخ الخطية، وهذا الاختلاف ليس في مبنى الكلمة، ولكنه في النَّقْط. ففي (ش)، (ت): (تارخ) بالمعجمة، وفي (ش): ناخور، وفي (ج): شاروع، وفي (ج)، (ت): أرغوا، وفي (ج)، (ت): فالغ، وفي (ج): غابر، وفي (ت): عامر، وفي (ج)، (ش)، (ت): شالخ، وفي (ج): أزفخشذ. وفي (ش): إبراهيم بن آزر بن تارخ. . .\n(٥) في (ت): أرض.","vol":"4","page":75},{"text":"كَسْكَر، وقيل (١): حران. ولكن أباه نقله إلى بابل أرض نمروذ بن كنعان (٢).\nواختلف العلماء في الكلمات التي ابتُلي بها إبراهيم:\nفقال عكرمة عن ابن عباس: هُنَّ (٣) ثلاثون سهْمًا وهي (٤) شرائع الإسلام لم يُبْتَلَ أحد بهذا الدِّين فأقامه كلَّهُ (٥) إلا إبراهيم\n_________\n(١) في (ج): وقال قوم.\n(٢) السُّوس: بضم أوله، وبسين مهملة أيضًا في آخره، وهو مدينة الأهواز في قديم الدهر.\nوكُوثى: بالضم ثم السكون، والثاء مثلثة، على وزن (فُعْلي) وهي بسواد العراق في أرض بابل.\nوكَسْكَر: بفتح أوله وإسكان ثانيه، بعده كاف مفتوحة، وراء مهملة. وهو بلد بالعراق معروف.\nوحرَّان: بفتح أوله وتثقيل ثانيه: كُورة من كُوَر ديار مضر معروفة، قال البكري: سمِّيت بحران بن آزر، أخي إبراهيم ﵇. وحران الآن في سوريا.\nانظر: \"طبقات ابن سعد\" ١/ ٤٦، \"تاريخ الرسل والملوك\" للطبري ١/ ١٤٢، \"جامع البيان\" للطبري ١١/ ٤٦٥، \"عرائس المجالس\" للثعلبي (ص ٦٣)، \"معجم ما استعجم\" للبكري ٢/ ٤٣٥، ٣/ ٧٦٦، ٤/ ١١٢٨، ١١٣٨، \"معالم التنزيل\" للبغوي ١/ ١٤٤ - ١٤٥، \"المنتظم\" لابن الجوزي ١/ ٢٥٨، \"معجم البلدان\" لياقوت ٢/ ٢٣٥، ٣/ ٢٨٠، ٤/ ٤٢٧، ٤٦١، \"الكامل\" لابن الأثير ١/ ٩٤، \"البداية والنهاية\" لابن كثير ١/ ١٣٩.\n(٣) في (ج)، (ش): هي.\n(٤) في (ج): وهنَّ.\n(٥) ساقطة من (ج)، (ش).","vol":"4","page":76},{"text":"﵇ أتَمَّهُنَّ فكتب له البراءة، فقال: ﴿وَإِبْرَاهِيمَ الَّذِي وَفَّى (٣٧)﴾ (١) وهي عشر في سورة (٢) براءة: ﴿التَّائِبُونَ الْعَابِدُونَ﴾ إلى آخرها (٣)، وعشر (٤) في الأحزاب: ﴿إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ﴾ إلى آخرها (٥) وعشر (٦) في المُؤْمِنِينَ (٧) و﴿سَأَلَ سَائِلٌ﴾ (٨) ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١)﴾، وقوله (٩): ﴿إِلَّا الْمُصَلِّينَ (٢٢)﴾ (١٠).\nوروى طاوس عن ابن عباس قال: ابتلاه الله بعشرة أشياء (هُنَّ من) (١١) الفطرة والطَّهَارَةِ، بخمسٍ (١٢) في الرأس وخمسٍ في\n_________\n(١) النجم: ٣٧.\n(٢) ساقطة من (ج).\n(٣) الآية: ١١٢.\n(٤) في (ش): وعشرة.\n(٥) الآية: ٣٥.\n(٦) في (ش): وعشرة.\n(٧) في (س): المؤمن، والمثبت من النسخ الأخرى وهي من أول السورة إلى الآية (٩) كما ذكر المصنف.\n(٨) المعارج: ٢٢ - ٣٤.\n(٩) في (ت): إلى قوله.\n(١٠) رواه الطبري في \"جامع البيان\" ١/ ٥٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٦٠ (١١٧٣)، والحاكم في \"المستدرك\" ٢/ ٤٧٠، كتاب التفسير، تفسير سورة النجم، من طريق داود بن أبي هند، عن عكرمة، عن ابن عباس. وصححه الحاكم ووافقه الذهبي. وصححه أحمد شاكر.\n(١١) في (ش): هي، وفي (ت): وهي.\n(١٢) في النسخ الأخرى: خمس.","vol":"4","page":77},{"text":"الجسد؛ فالتي في الرأس: قصُّ الشارب، والمَضْمَضَةِ والاستنشاق، والسواك، وفَرَق (١) الرأس، والتي في الجسد: تقليم الأظفار، ونَتْفُ الإبط، وحلق العانة، والخِتَان، والاستنجاء بالماء (٢).\nوقال مجاهد: هن الآيات التي بعدها في (٣) قوله: ﴿إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا﴾ إلى آخر القصة (٤).\nوقال الربيع وقتادة: مناسك الحج (٥).\n_________\n(١) في (ج): الفرق.\n(٢) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٧ عن معمر، عن ابن طاوس، عن أبيه، عن ابن عباس.\nومن طريق عبد الرزاق: رواه الطبري في \"جامع البيان\" ١/ ٥٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥٩ (١١٧٢)، والحاكم ٢/ ٢٦٦، والبيهقي في \"السنن الكبرى\" ١/ ١٤٩.\nقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه.\n(٣) ساقطة من (ج).\n(٤) رواه ابن أبي شيبة في \"المصنف\" ١١/ ٦٦ (٣٢٣٦٢)، والطبري في \"جامع البيان\" ١/ ٥٢٥ من طريق ابن أبي نجيح، عن مجاهد.\nورواه من نفس الطريق -ولكن بلفظ طويل- الطبري في \"جامع البيان\" ١/ ٥٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٦٢ (١١٧٩). وهو في \"تفسير مجاهد\" (ص ٨٨).\n(٥) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٦٢، الماوردي في \"النكت والعيون\" ١/ ١٨٤، البغوي في \"معالم التنزيل\" ١/ ١٤٥، القرطبي في \"الجامع لأحكام القرآن\" ٢/ ٨٨، الرازي في \"مفاتيح الغيب\" ٤/ ٣٨.\nورواه الطبري في \"جامع البيان\" ١/ ٥٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٦١ (١١٧٦) عن قتادة، عن ابن عباس.","vol":"4","page":78},{"text":"وقال الحسن: سبعة (١) أشياء: ابتلاه بالكوكب والقمر والشمس فأحسن في ذلك؛ وعلم أن ربه دائم لا يزول؛ وابتلاه بالنار فصبر على ذلك؛ وابتلاه بالهجرة فصبر على ذلك؛ وابتلاه بذبح ابنه (٢) فصبر على ذلك؛ وابتلاه (٣) بالختان فصبر على ذلك (٤).\nوقال سعيد بن جبير: هي قول إبراهيم وإسماعيل إذ يرفعان (٥) البيت: ﴿رَبَّنَا تَقَبَّلْ مِنَّا﴾ الآية (٦)، فرفعاها بسبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر (٧).\nوقال يمان: هي محاجَّتُهُ (٨) قَوْمَهُ، قال الله ﷿: ﴿وَحَاجَّهُ قَوْمُهُ﴾ (٩) إلى قوله: ﴿وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَى قَوْمِهِ﴾ (١٠).\n_________\n(١) في (ت): هي سبعة.\n(٢) في (ت): ولده.\n(٣) من (ت).\n(٤) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٧، والطبري في \"جامع البيان\" ١/ ٥٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٦٢ (١١٧٨) من طرق عن الحسن.\n(٥) بعدها في (ت): القواعد.\n(٦) البقرة: ١٢٧.\n(٧) ذكره البغوي في \"معالم التنزيل\" ١/ ١٤٥، وأبو حيان في \"البحر المحيط\" ١/ ٥٤٦.\n(٨) في (ت): محاجة.\n(٩) الأنعام: ٨٥.\n(١٠) الأنعام: ٨٣. وذكره عن يمان: البغوي في \"معالم التنزيل\" ١/ ١٤٥، وأبو حيان في \"البحر المحيط\" ١/ ٥٤٦.","vol":"4","page":79},{"text":"وقال أبو روق: هي قوله ﵇: ﴿الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ (٧٨)﴾ إلى آخر الآيات (١) (٢).\nوقال بعضهم: هي أن الله تعالى ابتلاه في ماله وولده ونفسه وقلبه (٣)، فسلَّم ماله إلى الضيفان، وولده إلى القربان، ونفسه إلى النيران، وقلبه إلى الرحمن، فاتخذه خليلًا (٤).\nوقيل (٥): هي (٦) سهام الإسلام وهي (٧) عشرة: شهادة أن لا إله إلا الله وهي الملة، والصلاة وهي الفطرة، والزكاة وهي الطهرة، والصوم وهو الجُنَّة، والحَجُّ وهو الشريعة، والغَزْو وهو النُّصْرَة، والطاعة وهي العِصْمَةَ، والجماعة وهي الأُلْفَة، والأمر بالمعروف وهو الوفاء، والنهي عن المنكر وهو الحُجَّةَ (٨).\n_________\n(١) الشعراء: ٧٨ - ٨٢.\n(٢) وقول أبي روق ذكره البغوي في \"معالم التنزيل\" ١/ ١٤٥، وأبو حيان في \"البحر المحيط\" ١/ ٥٤٦.\n(٣) ساقطة من (ج).\n(٤) \"البحر المحيط\" لأبي حيان ١/ ٥٤٦.\n(٥) في (ش): وقال.\n(٦) ساقطة من (ت).\n(٧) في (ج): وهن.\n(٨) \"البحر المحيط\" لأبي حيان ١/ ٥٤٦.\nوقال أبو حيان بعد أن ذكر الأقوال في الكلمات التي ابتُلي بها إبراهيم: وهذِه الأقوال ينبغي أن تحمل على أنَّ كل قائل منها ذكر طائفةً مما ابتلي الله به إبراهيم، إذ كلها ابتلاه بها، ولا يحمل ذلك على الحصر في العدد ولا على التعيين؛ لئلا يؤدي ذلك إلى التناقض. ا. هـ.","vol":"4","page":80},{"text":"﴿فَأَتَمَّهُنَّ﴾: قال قتادة: أداهنَّ. وقال الربيع: وَفى بهنَّ. وقال الضحاك: قام بهن. وقال يمان: عمِلَ بِهِنَّ (١).\nقال الله ﷿: ﴿إِنِّي جَاعِلُكَ﴾: يا إبراهيم ﴿لِلنَّاسِ إِمَامًا﴾: يُقْتَدى بك، وأصله من الأَمّ وهو: القصد ﴿قَالَ﴾: إبراهيم ﴿وَمِنْ ذُرِّيَّتِي﴾ أي: ومن أولادي أيضًا فاجعل أئمةً يُقْتَدى بهم.\nوأصل الذُّرِّية: الأولاد الصغار مشتق من الذَّرّ لكثرته؛ وقيل: مِنَ الذَّرْءِ: وهو الخَلْقِ، خفف الهمزة وأدخل التشديد عوضًا من الهمز كالبرية.\nوقيل: من الذرو (٢). وفيها ثلاث لغات:\nذِرِّيةٌ بكسر الذال، وهي قراءة زيد بن ثابت.\nوذَرِّيةٌ (بفتح الذال) (٣) وهي قراءة أبي جعفر (٤).\n_________\n= وانظر: \"جامع البيان\" للطبري ١/ ٥٢٤، \"معاني القرآن\" للزجاج ١/ ٢٠٥، \"مفاتيح الغيب\" للرازي ٤/ ٣٨.\n(١) ذكرها البغوي في \"معالم التنزيل\" ١/ ١٤٥، وأبو حيان في \"البحر المحيط\" ١/ ٥٤٧، وذكر قولًا خامسًا وهو: (أدامهنَّ)، ثم قال: خمسة أقوال تقرب من الترادف، إذ محصولها أنه أتى بهنَّ على الوجه المأمور به.\nانظر: \"جامع البيان\" للطبري ٣/ ١٧، \"غريب القرآن\" لابن قتيبة (ص ٦٠).\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٩٧، \"لسان العرب\" لابن منظور ٥/ ٢٩ (ذرأ)، \"البحر المحيط\" لأبي حيان ١/ ٥٤٣، \"الدر المصون\" للسمين الحلبي ٢/ ٩٨.\n(٣) في (ج): بفتحة.\n(٤) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧)، \"البحر المحيط\" لأبي حيان ١/ ٥٤٨، \"الدر المصون\" للسمين الحلبي ١/ ١٠١. وأبو جعفر هو: يزيد =","vol":"4","page":81},{"text":"وذُرِّية بضمة، وهى قراءة العامة.\nقال الله تعالى: ﴿لَا يَنَالُ عَهْدِي الظَّالِمِينَ﴾: (لا يصيب عهدي الظالمين) (١) وفيه ثلاث قراءات: (عهدي الظالمون) وهي قراءة ابن مسعود وطلحة بن مصرف (٢).\nو﴿عَهْدِى﴾ مرسلة الياء وهي قراءة أبي رجاء والأعمش وحمزة (٣).\nو(عَهْدِيَ الظَّالِمِينَ) بفتح الياء، وهي قراءة العامة.\nواختلفوا فى هذا العهد: فقال عطاء بن أبي رباح: رَحْمَتِي (٤).\n_________\n= ابن القعقاع.\n(١) من (ت).\n(٢) \"جامع البيان\" للطبري ١/ ٥٣٢، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٩)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٩٨، \"البحر المحيط\" لأبي حيان ١/ ٥٤٨.\n(٣) إرسال الياء: المقصود به إسكانها.\nانظر: \"بحر العلوم\" للسمرقندي ١/ ١٥٦، \"الحجة\" لابن زنجلة (ص ١١٢)، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤١٦. وحمزة: هو ابن حبيب. وأبو رجاء: هو العطاردي.\n(٤) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٦٥ (١١٩٠) من طريق واصل ابن السائب الرقاشي، عن عطاء بنحوه.\nوذكره السمرقندي في \"بحر العلوم\" ١/ ١٥٦، الماوردي في \"النكت والعيون\" ١/ ١٨٥، والبغوي في \"معالم التنزيل\" ١/ ١٤٦، وابن الجوزي في \"زاد المسير\" ١/ ١٤٠، والرازي في \"مفاتيح الغيب\" ٤/ ٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٩٨، وأبو حيان في \"البحر المحيط\" ١/ ٥٤٨.","vol":"4","page":82},{"text":"وقال الضحاك (١): طاعتي. دليلهما قوله ﷿: ﴿وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ﴾ (٢).\nوقال السدي: نُبُوَّتِي (٣) (وقيل: ميثاقي) (٤). دليله قوله تعالى: ﴿الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ﴾ (٥).\nوقال مجاهد: ليس للظالم (٦) أن يُطَاعَ في ظلمه (٧).\n_________\n(١) في (س): (عطاء) وصححت في الهامش إلى: (الضحاك) كما في النسخ الأخرى.\nوقول الضحاك: رواه الطبري في \"جامع البيان\" ١/ ٥٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٦٦ (١١٩٢) من طريق جويبر، عن الضحاك: ﴿لَا يَنَالُ عَهْدِي الظَّالِمِينَ﴾ يقول: لا ينال طاعتي عدو لي، ولا أنحلها إلا وليًّا لي يطيعني، هذا لفظ ابن أبي حاتم، ولفظ الطبري: لا ينال عهدي عدو لي يعصيني، ولا أنحلها إلا وليًا يطيعني.\n(٢) البقرة: ٤٠.\n(٣) رواه الطبري في \"جامع البيان\" ١/ ٥٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٦٦ (١١٩١).\nوذكره الماوردي في \"النكت والعيون\" ١/ ١٨٥، والواحدي في \"الوسيط\" ١/ ٢٠٣، والبغوي في \"معالم التنزيل\" ١/ ١٤٦، وابن عطية في \"المحرر الوجيز\" ١/ ٢٠٧.\n(٤) من (ت). وهذا التفسير هو قول ابن قتيبة في \"مشكل القرآن\" (ص ٤٤٨).\nوذكره ابن الجوزي في \"زاد المسير\" ١/ ١٤١، وأبو حيان في \"البحر المحيط\" ١/ ٥٤٨.\n(٥) البقرة: ٢٧.\n(٦) في (ج): لظالم.\n(٧) ذكره عن مجاهد البغوي في \"معالم التنزيل\" ١/ ١٤٦.","vol":"4","page":83},{"text":"وقال أبو حذيفة: إِمَامَتِي (١). دليله قوله: ﴿وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ﴾ (٢).\nوقال أبو عبيدة (٣): أمَانِي. دليله قوله: ﴿فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ﴾ (٤).\nوقيل: أيْمَانِي. دليله قوله تعالى: ﴿أَلَمْ أَعْهَدْ إِلَيْكُمْ يَابَنِي آدَمَ﴾\n_________\n= وهذا القول منسوب لابن عباس في أكثر التفاسير، ورواه الطبري في \"جامع البيان\" عن مجاهد، عن ابن عباس.\nانظر: \"جامع البيان\" للطبري ١/ ٥٣١، \"النكت والعيون\" للماوردي ١/ ١٨٥ منسوبًا إلى مجاهد. وابن عطية في \"المحرر الوجيز\" ١/ ٢٠٧، \"البحر المحيط\" لأبي حيان ١/ ٥٤٨ وغيرها.\n(١) في (ت): أمانتي.\nوتفسير العهد بالإمامة، هو قول ابن عباس، ومجاهد، وسعيد بن جبير. ورجَّحه أكثر المفسرين.\nانظر: \"جامع البيان\" للطبري ١/ ٥٣٠، \"النكت والعيون\" للماوردي ١/ ١٨٥، \"تفسير القرآن\" للسمعاني ٢/ ٤٥، \"المحرر الوجيز\" لابن عطية ١/ ٢٠٦، \"زاد المسير\" لابن الجوزي ١/ ١٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٩٨.\n(٢) النحل: ٩١.\n(٣) في (ج): أبو عبيد.\nوذكر هذا القول ابن الجوزي في \"زاد المسير\" ١/ ١٤١ ونسبه إلى أبي عبيدة، ولم أقف عليه في \"مجاز القرآن\" له، ونسبه الرازي في \"مفاتيح الغيب\" ٤/ ٤١ إلى أبي عبيد.\nوهذا قول مأثور عن قتادة: رواه عنه الطبري في \"جامع البيان\" ١/ ٥٣١.\n(٤) التوبة: ٤.","vol":"4","page":84},{"text":"الآية (١).\n\n<span data-type=\"title\" id=toc-497>١٢٥ </span>- قوله ﷿: ﴿وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِلنَّاسِ﴾\nيعني: الكعبة مثابةً مرجعًا؛ والمثاب والمثابة واحد كالمقام والمقامة (٢). وقال ابن عباس: يعني: معاذًا وملجأ (٣).\nوقال سعيد بن جبير ومجاهد والضحاك: يثوبون إليه من كل جانب ويحجون ولا يملون منه، فما من أحد قصده وإلا وهو يتمنى العود إليه (٤).\nوقال قتادة وعكرمة: مجمعًا (٥).\n_________\n(١) يس: ٦٠.\n(٢) \"معاني القرآن\" للزجاج ١/ ٢٠٥.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٤٦، وأبو حيان في \"البحر المحيط\" ١/ ٥٥١.\nانظر: \"جامع البيان\" للطبري ١/ ٥٣٢.\n(٤) أخرج جزءًا منه بمعناه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٨ - ٥٩، والطبري في \"جامع البيان\" ١/ ٥٣٣ عن مجاهد وسعيد.\nوذكره عنهما البغوي في \"معالم التنزيل\" ١/ ١٤٦. وذكر السمعاني في \"تفسير القرآن\" ٢/ ٤٦ جزءًّا منه عن الضحاك.\nوهذا القول مروي عن ابن عباس، رواه الطبري في \"جامع البيان\" ١/ ٥٣٤.\n(٥) رواه الطبري في \"جامع البيان\" ١/ ٥٣٣ عن قتادة. وذكره عنه أبو حيان في \"البحر المحيط\" ١/ ٥٥١، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٦٩، والبغوي في \"معالم التنزيل\" ١/ ١٤٦ عنهما.\nوذكره السمرقندي في \"بحر العلوم\" ١/ ١٥٦.","vol":"4","page":85},{"text":"وقرأ طلحة بن مصرِّف: (مثاباتٍ) على الجمع (١).\n﴿وَأَمْنًا﴾ يعني: مأمنًا يأمنون فيه. قال ابن عباس: فمن أحدث حدثًا خارج الحرم، ثم لجأ إلى الحرم أمِنَ مِنْ أنْ يُهَاج فيه، ولكن لا يُئْوى ولا يُخَالَط ولا يُبَايَع، ويوكل به، فإذا خرج منه أقيم عليه الحد، ومن أحدث في الحرم أقيم عليه الحد فيه (٢).\nقوله ﷿: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ قرأ شيبة وابن عامر ونافع والأعرج والحسن وابن أبي إسحاق وسلام: (واتَّخَذوا) بفتح الخاء على الخبر، وقرأ الباقون بالكسر على الأمر (٣).\nقال ابن كيسان: ذكروا أن رسول الله - ﷺ - مرَّ ومعه عمر بن الخطاب فقال: يا رسول الله؛ أليس هذا مقام أبينا إبراهيم؟ قال: \"بلي\" قال: أفلا نتخذه مصلي؟ قال: \"لم أؤمر بذلك\" فلم تغب الشمس من يومهم\n_________\n(١) \"شواذ القراءة\" للكرماني (ص ٣١)، \"المحرر الوجيز\" لابن عطية ١/ ٢٠٧، القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٠٠، \"البحر المحيط\" لأبي حيان ١/ ٥٥١ ونُسبت هذِه القراءة أيضًا إلى الأعمش.\n(٢) من (ج).\nوقول ابن عباس: ذكره السمعاني في \"تفسير القرآن\" ٢/ ٤٧، وابن الجوزي في \"زاد المسير\" ١/ ١٤١.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ١٥٧، \"النكت والعيون\" للماوردي ١/ ١٨٦، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٠٠.\n(٣) \"السبعة\" لابن مجاهد (ص ١٦٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٥)، \"التيسير\" للداني (ص ٦٥) وسلام هو ابن سليمان.","vol":"4","page":86},{"text":"حتى نزلت: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ \" (١).\n[٣٠١] أخبرنا أبو الحسن عبد الرحمن بن (إبراهيم بن محمد) (٢) ابن يحيى (٣) بقراءتي عليه، قال: أنا أبو الفضل عبدوس بن الحسين بن منصور (٤) سنة إحدى وثلاثين وثلث مئة، قال: نا أبو حاتم محمد بن إدريس الرازي (٥)، قال: نا محمد بن عبد الله بن المثنى الأنصاري (٦)، قال: حدثني حميد الطويل (٧)، عن أنس بن مالك (٨) قال: قال عمر بن الخطاب: وافقني ربي في ثلاث، قلت: لو اتخذت من مقام إبراهيم مصلي، فأنزل الله تعالى: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ وقلت: يا رسول الله صلى الله عليك (٩)، إنه يدخل عليكم البر والفاجر، فلو حجبت أمهات المؤمنين! فأنزل الله تعالى آية الحجاب، قال:\n_________\n(١) هو بمعنى الحديث الآتي.\n(٢) من (ج)، وفي بقية النسخ (محمد بن إبراهيم).\n(٣) ثقة.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) الإمام، الحافظ، الثبت.\n(٦) محمد بن عبد الله بن المثنى بن عبد الله بن أنس بن مالك الأنصاري، البصري، القاضي، ثقة، توفي سنة (٢١٥ هـ).\n\"تهذيب الكمال\" للمزي ٢٥/ ٥٣٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٦١٤، \"تقريب التهذيب\" لابن حجر (٦٠٨٤).\n(٧) ثقة، مدلس.\n(٨) صحابي.\n(٩) من (ت).","vol":"4","page":87},{"text":"وبلغني شيء كان بين أمهات المؤمنين وبين النبي - ﷺ - فاستقريتهن أقول: لتكفن عن رسول الله - ﷺ - أو ليبدلنه الله (١) أزواجًا خيرًا منكن، حتَّى أتيت على آخر أمهات المؤمنين، فقالت أم سلمة: يا عمر، أمَا في رسول الله - ﷺ - ما يعظ نساءه حتَّى تعظهن؟ ! فأمسكت، فأنزل (٢) الله تعالى: ﴿عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ﴾ (٣) الآية (٤).\n_________\n(١) ساقطة من (ج).\n(٢) في (ش): حتَّى أنزل.\n(٣) التحريم: ٥.\n(٤) [٣٠١] الحكم على الإسناد:\nرجال إسناده ثقات، عدا عبدوس بن الحسين لم يُذكر بجرح أو تعديل.\nوالحديث ثابت في \"صحيح البخاري\" وغيره من طريق آخر عن حميد الطويل، عن أنس، به نحوه، والله أعلم.\nالتخريج:\nرواه سعيد بن منصور في \"سننه\" ٢/ ٦٠٩ (٢١٥)، وأحمد في \"مسنده\" ١/ ٢٣ - ٢٤ (١٥٧)، ٣٦ - ٣٧ (٢٥٠)، والدارمي في \"سننه\" (١٨٩١)، والبخاري كتاب الصلاة، باب ما جاء في القبلة. . (٤٠٢)، وفي كتاب التفسير، باب قوله تعالى: ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ (٤٤٨٣)، وفي التفسير، باب ﴿لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ. .﴾ (٤٧٩٠)، وفي التفسير، باب ﴿عَسَى رَبُّهُ إِن طَلَّقَكُنَّ. .﴾ (٤٩١٦)، والترمذي كتاب تفسير القرآن، باب ومن سورة البقرة (٢٩٥٩، ٢٩٦٠)، والنسائي في \"السنن الكبرى\" ١/ ١٨٤ (١٨) كتاب التفسير، تفسير سورة البقرة، وفي ٢/ ١٨٧ (٤٣٨)، تفسير سورة الأحزاب، وفي ٢/ ٤٥٣ (٦٣١) تفسير سورة التحريم، وابن ماجة كتاب إقامة الصلاة، باب القبلة (١٠٠٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان \" ١٥/ ٣١٩ (١٦٨٩٦)، والواحدي في \"الوسيط\" =","vol":"4","page":88},{"text":"واختلفوا في قوله: ﴿مِنْ مَقَامِ إِبْرَاهِيمَ﴾:\nفقال إبراهيم (١) النخعي: الحرم كله مقام (٢).\nوقال يمان: المسجد كله مقام إبراهيم (٣).\nوقال قتادة ومقاتل والسدي: (هو الصلاة عند مقام إبراهيم) (٤) وأمروا بالصلاة عنده، ولم يؤمروا بمسحه ولا تقبيله (٥).\n_________\n= ١/ ٢٠٥، والبغوي في \"معالم التنزيل\" ١/ ١٤٧ وغيرهم من طرق عن حميد، عن أنس، به نحوه. واختصره بعضهم فأورد منه موضع الشاهد فقط.\n(١) من (ج).\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٠٢، وأبو حيان في \"البحر المحيط\" ١/ ٥٥٣، والألوسي في \"روح المعاني\" ١/ ٣٨٠.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٤٦، وأبو حيان في \"البحر المحيط\" ١/ ٥٥٣.\n(٤) من (ج)، (ت).\n(٥) رواه الطبري في \"جامع البيان\" ١/ ٥٣٧ عن قتادة.\nوذكره عنه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٦٤، وذكره الواحدي في \"الوسيط\" ١/ ٢٠٥ عن قتادة، والسدِّي. وذكره عنهم البغوي في \"معالم التنزيل\" ١/ ١٤٧.\nقلت: وهذا هو الظاهر، ويدل عليه الحديث السابق، وأدلة أخرى تدل على استحباب الصلاة ركعتين بعد نهاية الطواف عند مقام إبراهيم.","vol":"4","page":89},{"text":"وأما قصته وبدء أمره:\nفروى سعيد بن جبير، عن ابن عباس قال: لما أتى إبراهيم بإسماعيل وهاجر فوضعهما بمكة وأتت على ذلك مدة ونزلها (١) الجُرْهُمِيُّونَ (٢) وتزوج إسماعيل ﵇ امرأةً منهم.\nوماتت هاجر، فاستأذن إبراهيم ﵇ سارة أن يأتي هاجر (٣)، فأذنت له وشرطت عليه أن لا ينزل، فقدم إبراهيم ﵇ وقد ماتت هاجر، فذهب إلى بيت إسماعيل، فقال لامرأته: أين صاحِبُكِ؟ قالت: ليس هو (٤) هاهنا، ذهب يتصيد -وكان إسماعيل يخرج من الحرم فيصيد ثم يرجع- فقال لها إبراهيم: هل عندك من (٥) ضيافة؟ هل عندك من (٦) طعام أو شرابٍ؟ قالت: ليس عندي شيء (٧) وما عندي أحد؛ فقال لها إبراهيم: إذا جاء زوجك فأقرئيه السلام، وقولي له: فليغِّير عتبة بابه.\nوذهب إبراهيم، فجاء إسماعيل ووجد ريح أبيه، فقال لامرأته:\n_________\n(١) في (ش): ونزله.\n(٢) الجرهميون: نسبة إلى قبيلة جُرْهم، وهم بطن من القحطانية، كانت منازلهم أولًا اليمن، ثم انتقلوا إلى الحجاز، فنزلوه، ثم نزلوا مكة واستوطنوها.\n\"معجم قبائل العرب\" لرضا كحالة ١/ ١٨٣.\n(٣) في (ش): إسماعيل.\n(٤) ساقطة من (ج)، (ش).\n(٥) ساقطة من (ج).\n(٦) ساقطة من (ج).\n(٧) ساقطة من النسخ الأخرى، والمثبت من (س).","vol":"4","page":90},{"text":"هل جاءك أحد؟ قالت: نعم (١) جاءني شيخ صفته كذا وكذا -كالمستخفة لشأنه (٢) - قال: فما قال لكِ؟ قالت: قال لي أقرئي زوجك السلام، وقولي له فليغير عتبة بابه، فطلقها وتزوج أخرى، فلبث إبراهيم ما شاء الله أن يلبث، ثم استأذن سارة أن يزور إسماعيل، فأذنت له واشترطت عليه أن لا ينزل، فجاء إبراهيم حتَّى انتهى إلى باب إسماعيل فقال لامرأته: أين صاحبكِ؟ قالت: ذهب يتصيد، وهو يجيء الآن إن شاء الله فانزل يرحمك الله؛ فقال لها: هل (٣) عندك من (٤) ضيافة؟ قالت: نعم. فجاءت باللبن واللحم، فدعا لهما بالبركة، فلو جاءت يومئذ (٥) بخبزٍ أو برٍّ أو شعيرٍّ (أو تمر) (٦) لكانت أكثر الأرض (٧) برًّا (وشعيرًا وتمرًا) (٨)، قالت له: انزل حتَّى أغسل رأسك. فلم ينزل، فجاءته بالمقام فوضعته عن شقه الأيمن، فوضع قدمه عليه، فبقي أثر قدمه عليه فغسلت شق رأسه الأيمن، ثم حولت المقام إلى شقه الأيسر فغسلت شق رأسه الأيسر، فبقي أثر قدمه عليه، فقال لها: إذا\n_________\n(١) من (ج).\n(٢) في النسخ الأخرى: بشأنه، والمثبت من (س).\n(٣) من (ج)، (ت).\n(٤) من (ج)، (ت).\n(٥) ساقطة من (ج).\n(٦) من (ج)، (ت).\n(٧) في (ج): أرض الله.\n(٨) في (ش): أو شعيرًا أو تمرًا.","vol":"4","page":91},{"text":"جاء (١) زوجك فأقرئيه السلام، وقولي له: قد استقامت عتبة بابك. فلما جاء إسماعيل ﵇ وجد ريح أبيه؛ فقال لامرأته: هل جاءك أحدٌ؟ قالت: نعم (٢)، شيخ أحسن الناس وجهًا وأطيبهم ريحًا، فقال لِي كذا، وقلت له كذا، وغسلت رأسه، وهذا موضع قدميه على المقام، قال (٣) ذاك أبي (٤) إبراهيم (٥).\nوقال أنس بن مالك: رأيت في المقام أثر أصابعه وعقبه وأخمص قدميه غير أنَّه أذهبه مسح الناس بأيديهم (٦).\n_________\n(١) في (ت): جاءك.\n(٢) ساقطة من (ت).\n(٣) في (ج): زيادة: لها.\n(٤) ساقطة من النسخ الأخرى، والمثبت من (س).\n(٥) رواه البخاري كتاب الأنبياء، باب ﴿يَزِفُّونَ﴾: النسلان في المشي (٣٣٦٤)، من طريق سعيد بن جبير، عن ابن عباس، في سياق طويل، فيه تفصيل هجرة إبراهيم ﵇ إلى مكة وما حصل لهاجر وابنها إسماعيل هناك، وزيارة إبراهيم لابنه، وبناؤهما للكعبة. ولكن ليس عند البخاري: غسل امرأة إسماعيل لإبراهيم، ووضع قدمه أثناء الغسل على المقام، ومن طريق البخاري رواه ابن الجوزي في \"المنتظم\" ١/ ٢٦٨ ثم ذكر قصة غسل زوجة إسماعيل الثانية لرأس إبراهيم، من رواية عطاء بن السائب، عن سعيد بن جبير، عن ابن عباس.\nوأخرج القصة الطبري في \"تاريخ الرسل والملوك\" ١/ ٥٤١ - ١٥٦ من طرق عن سعيد بن جبير.\nوذكرها البغوي في \"معالم التنزيل\" ١/ ٤٧١ - ١٤٨. وذكر المؤلف القصة من رواية السدي وغيره في \"عرائس المجالس\" للمصنف (ص ٧١).\n(٦) ذكره المصنف في \"عرائس المجالس\" (ص ٧٣). ورواه الواحدي في \"الوسيط\" ١/ ٢٥٦ بإسناده من طريق ابن شهاب، عن أنس. =","vol":"4","page":92},{"text":"[٣٠٢] وأخبرنا محمد بن أحمد بن عبدوس (١)، قال: أنا محمد ابن حمدون بن خالد (٢)، قال: نا محمد بن إبراهيم (٣)، قال: نا هدبة ابن خالد (٤)، قال: نا أبو يحيى رجاء بن صبيح الحَرَشي (٥)، قال: سمعت مسافع بن شيبة (٦) يقول: سمعت عبد الله بن عمرو يقول:\n_________\n= وذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٦٤ من هذا الطريق.\nوذكره أيضًا القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٠٢، وأبو حيان في \"البحر المحيط\" ١/ ٥٥٣.\n(١) لم يذكر بجرح أو تعديل.\n(٢) حافظ، ثبت.\n(٣) لم يتبين لي من هو.\n(٤) هُدبة -بضم أوله وسكون الدال، بعدها موحدة- ابن خالد بن الأسود القيسي، أبو خالد البصري، ويقال له: هدَّاب -بالتثقيل وفتح أوله- ثقة عابد، تفرَّد النسائي بتليينه، مات سنة بضع وثلاثين ومائتين.\n\"تهذيب الكمال\" للمزي ٣٠/ ١٥٢، \"تقريب التهذيب\" لابن حجر (٧٣١٩).\n(٥) رجاء بن صبيح الحرشي -بفتح المهملة والراء، بعدها معجمة- أبو يحيى البصري. والحرشي: منسوب إلى بني الحريش بن كعب بن عامر بن صعصعة، وأكثرهم نزلوا البصرة، ومنها تفرقت إلى البلاد.\nضعَّفه ابن معين، وقال أبو حاتم وغيره: ليس بالقوي، وذكره ابن حبان في \"الثقات\"، وقال ابن حجر: ضعيف، من السابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٠٢، \"الثقات\" لابن حبان ٦/ ٣٠٦، \"الأنساب\" للسمعاني ٢/ ٢٠٢، \"تهذيب الكمال\" للمزي ٩/ ١٦٥، \"ميزان الاعتدال\" للذهبي ٢/ ٤٦، \"الكاشف\" للذهبي ١/ ٣٩٥، \"تهذيب التهذيب\" لابن حجر ١/ ٦٠٣، \"تقريب التهذيب\" لابن حجر (١٩٣٦).\n(٦) مسافع بن عبد الله بن شيبة بن عثمان العبدي، أبو سليمان المكي الحَجَبيُّ، وقد يُنسب لجده، ثقة من الثالثة، قيل: قتل يوم الجمل. ولا يصح ذلك، بل تأخر إلى =","vol":"4","page":93},{"text":"أشهد بالله (١) -ثلاث مرات- إني سمعت رسول الله - ﷺ - يقول: \"الركن والمقام ياقوتتان من ياقوت الجنّة طمس الله نورهما، ولولا أن طمس نورهما لأضاءتا (٢)، ما بين المشرق والمغرب\" (٣).\n_________\n= خلافة الوليد.\n\"تهذيب الكمال\" للمزي ٢٧/ ٤٢٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٥، \"تقريب التهذيب\" لابن حجر (٦٦٣٠).\n(١) من (ت).\n(٢) في (ش): لأضاءت.\n(٣) [٣٠٢] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف رجاء بن صبيح، وقد ضعَّف الحديثَ: الترمذي، وابن خزيمة وكذلك ابن حجر في \"فتح الباري\" ٣/ ٤٦٢.\nولكن الحديث له متابعات وشواهد يتقوى بها الحديث فيصير حسنًا لغيره، ذكرها السيوطي في \"الدر المنثور\" ١/ ٢٢٣ - ٢٢٤.\nالتخريج:\nرواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٢٤ (٣٧١٥) كتاب الحج، باب فضل مكة، من طريق هدبة بن خالد، به مثله.\nورواه أحمد في \"المسند\" ٢/ ٢١٣ - ٢١٤ (٧٠٠٠)، والترمذي كتاب الحج، باب ما جاء في فضل الحجر الأسود والركن والمقام (٨٧٨)، وابن خزيمة في \"صحيحه\" ٤/ ٢١٩ (٢٧٣٢) كتاب المناسك، باب صفة الركن والمقام والبيان أنهما ياقوتتان من يواقيت الجنّة، والحاكم في \"المستدرك\" ١/ ٤٥٦ كتاب المناسك، من طريقين عن رجاء، به.\nقال الترمذي: هذا يروى عن عبد الله بن عمرو موقوفًا من قوله، وفيه عن أنس أيضًا، وهو حديث غريب.\nوقال ابن خزيمة: لستُ أعرف أبا [يحيى] رجاء هذا بعدالة ولا جرح، ولست أحتج بخبر مثله. اهـ. =","vol":"4","page":94},{"text":"قوله ﷿: ﴿وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ﴾ أي: أمرناهما وأوصيناهما (١).\n﴿أَنْ طَهِّرَا بَيْتِيَ﴾ يعني: الكعبة أي: ابنياه على الطهارة والتوحيد.\nوقال سعيد بن جبير وعبيد بن عمير وعطاء ومقاتل: طهرا بيتي من الأوثان والريب وقول الزور (٢).\nوسمع عمر - ﵁ - صوت رجل في المسجد فقال: ما هذا! أتدري أين أنت؟ (٣).\n_________\n= ورواه ابن خزيمة في \"صحيحه\" (٢٧٣١)، والحاكم في \"المستدرك\" ١/ ٤٥٦ ومن طريقه البيهقي في \"السنن الكبرى\" ٥/ ٧٥ من طريقين عن أيوب بن سويد، عن يونس، عن الزهري، عن مسافع به. قال ابن خزيمة: هذا الخبر لم يسنده أحد أعلمه من حديث الزهري غير أيوب بن سويد إن كان حفظه عنه.\nورواه عبد الرزاق في \"المصنف\" ٥/ ٣٩ (٨٩٢١) كتاب الحج، باب الركن من الجنَّة، عن ابن جريج، عن ابن شهاب، عن مسافع، أنَّه سمع رجلًا يحدث عن عبد الله بن عمرو. . .\nورواه البيهقي في \"السنن الكبرى\" ٥/ ٧٥ من طريق ابن جريج، عن عطاء، عن عبد الله بن عمرو مرفوعًا، وفيه زيادة.\n(١) في (ج): وأوحينا إليهما.\n(٢) رواه الطبري في \"جامع البيان\" ١/ ٥٣٩ عن عبيد بن عمير، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٧٣ (١٢١٤، ١٢١٥) عن سعيد بن جبير، قال ابن أبي حاتم: وروي عن عبيد بن عمير، وأبي العالية، وقتادة، ومجاهد، وعطاء نحوه.\nوذكره الواحدي في \"الوسيط\" ١/ ٢٠٧ عمن ذكرهم المؤلف، والبغوي في \"معالم التنزيل\" ١/ ١٤٨ عن سعيد وعطاء، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٠٣ عن عبيد وسعيد.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٠٤.","vol":"4","page":95},{"text":"[٣٠٣] وأخبرنا محمد بن على بن محمد الجرجاني (١)، قال: أنا محمد بن علي بن عمرو الأصبهاني (٢)، قال: أنا سليمان بن أحمد بن أيوب الأصبهاني (٣)، قال: نا إسحاق بن إبراهيم بن زبريق الحمصيّ (٤)، قال: نا أبو المغيرة (٥)، قال: نا الأوزاعي (٦)، قال:\n_________\n(١) محمد بن على بن محمد بن الحسن، أبو عبد الله الخبَّازي.\n\"معرفة القراء الكبار\" للذهبي ١/ ٤١٣، \"غاية النهاية\" لابن الجزري ٢/ ٢٠٧.\n(٢) محمد بن على بن عمرو بن مهدي الأصبهاني، الحنبلي، النَّقَّاش، أبو سعيد. الإمام، الحافظ، البارع، الثَّبت. توفي سنة (٤١٤ هـ).\n\"ذكر أخبار أصبهان \" لأبي نعيم ٢/ ٢٨٠، \"سير أعلام النبلاء\" للذهبي ١٧/ ٣٠٧، \"طبقات الحفاظ\" للسيوطي (٩٣٨).\n(٣) الطبراني، الإمام، الحافظ، الثقة.\n(٤) إسحاق بن إبراهيم بن العلاء الحمصي، ابن زبريق، وقد يُنسب إلى جدِّه.\nقال أبو حاتم: شيخ لا بأس به، ولكنهم يحسدونه. سمعتُ يحيى بن معين أثنى عليه خيرًا. وقال النسائي: ليس بثقة. وذكره ابن حبان في \"الثقات\". وقال أبو داود: . . ليس بشيء. وكذَّبه محدِّث حمص محمد بن عوف الطائي. وقال ابن حجر: صدوق يهم كثيرًا.\nتوفي سنة (٢٣٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٠٩، \"الثقات\" لابن حبان ٨/ ١١٣، \"تهذيب الكمال\" للمزي ٢/ ٣٦٩، \"ميزان الاعتدال\" للذهبي ١/ ١٨١، \"تهذيب التهذيب\" لابن حجر ١/ ١١١، \"تقريب التهذيب\" لابن حجر (٣٣٢).\n(٥) أبو المغيرة عبد القدوس بن الحجَّاج الخَوْلاني، الحمصي، ثقة، مات سنة \"تهذيب الكمال\" للمزي ١٨/ ٢٣٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٩٢، \"تقريب التهذيب\" لابن حجر (٤١٧٣).\n(٦) عبد الرحمن بن عمرو، الإمام الفقيه، الثقة، الجليل.","vol":"4","page":96},{"text":"نا عبدة بن أبي لبابة (١)، قال حدثني زر بن حبيش (٢)، قال: سمعت حذيفة بن اليمان (٣) يقول: قال رسول الله - ﷺ -: \"إن الله تعالى أوحى إليَّ: يا أخا المرسلين يا أخا المُنْذِرِيْن، أنذر قومك ألا يدخلوا بيتًا من بيوتي إلا بقلوب سليمة وألْسنَةٍ صادقة وأيدٍ نَقية وفروج طاهرة، ولا يدخلوا بيتًا من بيوتي ولأحد عندهم مظلمة؛ فإني ألعنه ما دام قائمًا بين يدي يصلي حتَّى يرد الظلامة إلى أهلها، فأكون سمعه الَّذي يسمع به، وأكون بصره الَّذي يبصر به، ويكون من أوليائي وأصفيائي، ويكون جاري مع النبيين والصديقين والشهداء والصالحين\" (٤).\nوقال يمان بن رئاب: معناه بَخِّراه وخلِّقَاه (٥).\n_________\n(١) عبدة بن أبي لبابة الأسدي مولاهم، ويقال: مولى قريش، أبو القاسم البزاز، الكوفي، نزيل دمشق، ثقة، من الرابعة.\n\"تهذيب الكمال\" للمزي ١٨/ ٥٤١، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٤٤، \"تقريب التهذيب\" لابن حجر (٤٣٠٢).\n(٢) ثقة جليل.\n(٣) صحابي.\n(٤) [٣٠٣] الحكم على الإسناد:\nإسناده ضعيف، فيه إسحاق بن إبراهيم صدوق يهم كثيرًا.\nالتخريج:\nرواه أبو نعيم في \"حلية الأولياء\" ٦/ ١١٦ عن الطبراني به، وابن عساكر في \"تاريخ دمشق\" ٦٥/ ٤٤ من طريق الأوزاعي به.\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ١٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٠٣، وأبو حيان في \"البحر المحيط\" ١/ ٥٥٣. =","vol":"4","page":97},{"text":"[٣٠٤] أخبرنا أبو عمرو الفُراتي (١)، قال: أنا أبو موسى عمران ابن موسى (٢)، قال: نا أبو العباس بن همام (٣)، قال: نا يحيى (٤) ابن أبي طالب قال: نا يزيد بن هارون (٥)، قال: نا محمد بن مسلم (٦)، قال:\n_________\n= وخلّقاه: أي طيِّباه، والخلوق والخلاق: ضربٌ من الطيب. وقيل: الزعفران وغيره. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٧١، \"لسان العرب\" لابن منظور ٤/ ١٩٧ (خلَق).\n(١) لم يذكر بجرح أو تعديل.\n(٢) الخبوشاني، قال الحاكم: كان شيخًا يشبه.\n(٣) لم أجده.\n(٤) في (س) و(ش): (الحسن)، وفي (ت): (الحسين)، والمثبت من (ج)، ومصادر الترجمة.\nوهو يحيى بن أبي طالب، واسم أبي طالب: جعفر بن عبد الله الزبرقان، أبو بكر البغدادي، مولى العباس بن عبد المطلب عتاقةً.\nوثَّقه الدارقطني وغيره. وقال أبو حاتم: محله الصدق، وقال أبو أحمد الحاكم: ليس بالمتين. وقال موسى بن هارون: أشهد أنَّه يكذب. قال الذهبي: عنَى في كلامه، ولم يعن في الحديث، فالله أعلم، والدارقطني من أخبر الناس به. وقال مسلمة بن قاسم: ليس به بأس، تكلم الناس فيه. توفي سنة (٢٧٥ هـ).\n\"تاريخ بغداد\" للخطيب ١٤/ ٢٢٠، \"ميزان الاعتدال\" للذهبي ٤/ ٣٨٦، \"سير أعلام النبلاء\" للذهبي ١٢/ ٦١٩، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٣٤، \"لسان الميزان\" لابن حجر ٦/ ٢٤٥، ٢٦٢ - ٢٦٣.\n(٥) ثقة، متقن، عابد.\n(٦) محمد بن مسلم الطائفي، واسم جده: سوس، وقيل: سوسن -بزيادة نون في آخره- وقيل: بتحتانية بدل الواو فيهما، وقيل: مثل حُنين. وثقه ابن معين، والعجلي، وأبو داود، ويعقوب بن سفيان، وضعفه أحمد، وذكره ابن حبان في =","vol":"4","page":98},{"text":"حدثني (عبد ربِّهِ بن عبد الله عن يحيى بن العلاء) (١) عن مكحول (٢)، عن معاذ بن جبل (٣)، عن رسول الله - ﷺ - قال: \"جنبوا مساجدكم غلمانكم -يعني: صبيانكم- ومجانينكم، وسل سيوفكم ورفع أصواتكم وحدودكم (٤) وخصومتَكُم وبيعكم وشراءكم، وجمِّرُوها يوم جمعكم، واجعلوا على أبوابها مطاهركم\" (٥).\n_________\n= \"الثقات \" وقال: يخطئ. وقال ابن عدي: صالح الحديث، لا بأس به، ولم أر له حديثًا منكرًا.\nقال الذهبي: فيه لين، وقد وثّق، وقال ابن حجر: صدوق، يخطئ من حفظه. توفي سنة (١٧٧ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٣٧، \"تاريخ يحيى بن معين\" رواية الدارمي (٧٢١)، \"العلل\" لأحمد ١/ ٣٢، (٢٧٠)، \"الثقات\" لابن حبان ٧/ ٣٩٩، \"الكامل\" لابن عدي ٦/ ١٢٦، \"تهذيب الكمال\" للمزي ٢٦/ ٤١٢، \"ميزان الاعتدال\" للذهبي ٤/ ٤٠، \"الكاشف\" للذهبي ٢/ ٢١٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٩٥، \"تقريب التهذيب\" لابن حجر (٦٣٣٣).\n(١) من (ج)، وفي بقية النسخ: (عبد ربه عن عبد الله بن يحيى بن العلاء) ولم يتبين لي من هما.\n(٢) تابعي، ثقة مشهور، كثير الإرسال والتدليس.\n(٣) صحابي.\n(٤) في (ش): وجدالكم.\n(٥) [٣٠٤] الحكم على الإسناد:\nإسناد المؤلف ضعيف؛ فهو منقطع؛ لأن مكحولًا لم يسمع من معاذ وفيه محمد ابن مسلم الطائفي صدوق يخطئ. وفيه من لم أجده.\nوالحديث ضعيف من جميع طرقه ضعفًا شديدًا، ولذا فقد ضعَّفه أهل العلم.\nقال ابن الجوزي في \"العلل المتناهية\" ١/ ٤٠٤: هذا حديث لا يصح عن رسول =","vol":"4","page":99},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الله - ﷺ -.\nوقال ابن حجر في \"الدراية في تخريج أحاديث الهداية\" ١/ ٢٨٨: اختُلف فيه على مكحول، وأسانيده كلها ضعيفة.\nوذكره عبد الحق من طريق البزار من حديث ابن مسعود، قال: وليس له أصل.\nوانظر: \"نصب الراية\" للزيلعي ٢/ ٤٩١ - ٤٩٢.\nالتخريج:\nرواه الطبراني في \"المعجم الكبير\" ٢٠/ ١٧٣ (٣٦٩) من طريق محمد بن مسلم، به. قال الهيثمي في \"مجمع الزوائد\" ٢/ ٢٦: رواه الطبراني في \"المعجم الكبير\"، ومكحول لم يسمع من معاذ.\nورواه عبد الرزاق في \"المصنف\" ١/ ٤٤٢ (١٧٢٦) من طريق محمد بن مسلم، به، وعنده: عن عبد ربه بن عبد الله، عن مكحول، فسقط يحيى بن العلاء.\nورواه الطبراني في \"المعجم الكبير\" ٨/ ١٥٦ (٧٦٠١)، والعقيلي في \"الضعفاء الكبير\" ٣/ ٣٤٨ (١٣٧٩)، وابن عدي في \"الكامل\" ٩/ ٢١٥، والبيهقي في \"السنن الكبرى\" ١٠/ ١٠٣ من طريق العلاء بن كثير، عن مكحول، عن أبي الدرداء، وعن واثلة بن الأسقع، وعن أبي أمامة - ﵁ - كلهم يقول: سمعنا رسول الله - ﷺوهو على المنبر يقول: فذكروا نحوه.\nوإسناده ضعيف جدًّا، وعلته العلاء بن كثير الليثي الشامي فهو متروك، ورماه ابن حبان بالوضع. \"المجروحين\" ٢/ ١٨١ - ١٨٢ (٨١٤).\nولأجله ضعَّف العلماء الحديث، منهم العقيلي، وابن عدي، والبيهقي، والهيثمي في \"مجمع الزوائد\" ٢/ ٢٦.\nوأخرج الحديث: ابن ماجة كتاب المساجد والجماعات، باب المواضع التي تكره فيها الصلاة: (٧٥٠) من طريق الحارث بن نبهان، عن عتبة بن يقظان، عن أبي سعيد، عن مكحول، عن واثلة بن الأسقع مرفوعًا، به.\nوإسناده ضعيف جدًا، وعلته الحارث بن نبهان فهو متروك، كما في \"تقريب التهذيب\" لابن حجر (١٠٥٨). =","vol":"4","page":100},{"text":"وقرأ الحسن وابن أبي إسحاق وحفص (١) وأهل المدينة: (بيتيَ) بفتح الياء؛ وقرأ الآخرون (٢) بإسكانها (٣)، وأضافه تعالى إلى نفسه؛ تخصيصًا وتفضيلًا.\n_________\n= قال البوصيري في \"زوائده\": إسناده ضعيف، فإنَّ الحارث بن نبهان متَّفق على ضعفه.\nورواه ابن عدي في \"الكامل \" ٤/ ١٣٥ من طريق عبد الله بن محرر، عن يزيد الأصم، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"جنِّبوا مساجدكم مجانينكم وصبيانكم\".\nوإسناده ضعيف جدًّا أيضًا؛ لأن عبد الله بن محرر متروك، كما في \"تقريب التهذيب\" لابن حجر (٣٥٩٨)، ولذلك قال عنه ابن عدي بعد أن أورد عددًا من مروياته: وهذِه الأحاديث لابن محرَّر عامتها غير محفوظات، وله غير ما أمليت أحاديث يرويه عنه الثقات، ورواياته عن من يرويه غير محفوظة.\n(١) حفص بن سليمان أبو عمر الأسدي، مولاهم، الغاضري، الكوفي، المقرئ الإمام صاحب عاصم، وابن زوجته. قال الذهبي: أما في القراءة، فثقة ضابط لها بخلاف حاله في الحديث. . . وكان الأولون يعدونه في الحفظ فوق أبي بكر بن عياش، ويصفونه بضبط الحروف التي قرأ بها على عاصم، أقرأ الناس دهرًا، وكانت القراءة التي أخذها عن عاصم ترتفع إلى علي - ﵁ -، قال ابن حجر: متروك مع إمامته في القراءة توفي سنة (١٨٠ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ١٤٠ (٥٢)، \"غاية النهاية\" لابن الجزري ١/ ٢٥٤، \"تقريب التهذيب\" (١٤٠٥).\n(٢) في (ت): الباقون.\n(٣) في (ج)، (ش): بإسكانه.\nانظر: \"معالم التنزيل\" للبغوي ١/ ١٤٨؛ \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٠٣، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤١٧.","vol":"4","page":101},{"text":"﴿لِلطَّائِفِينَ﴾ حوله، وهم النُّزَّاعُ إليه من آفاق الأرض.\n﴿وَالْعَاكِفِينَ﴾ أي المقيمين فيه (١) وهم سكان الحرم، ﴿وَالرُّكَّعِ﴾ جمع الرَّاكِعِ ﴿السُّجُودِ﴾ جمع الساجد، مثل قاعدٍ وقعود.\nقال عطاء (٢): إذا كان طائفًا فهو من الطائفين، وإذا كان جالسًا فهو من العاكفين، وإذا كان مصليًا، فهو من الركع السجُود (٣).\n[٣٠٥] أخبرنا أحمد بن أبي (٤)، قال: أنا المغيرة بن عمرو (٥)، قال: نا المفضل بن محمد (٦)، قال:\n_________\n(١) في (ش): فيهم.\n(٢) من (ج)، (ت).\n(٣) رواه الطبري في \"جامع البيان\" ١/ ٥٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٧٤ (١٢١٨، ١٢٢٣) مفرَّقًا عن عطاء. ورجحه الطبري على باقي الأقوال.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٧٤ - ٣٧٥ مثله عن عطاء عن ابن عباس.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) المغيرة بن عمرو بن الوليد بن سليمان أبو الحسن البزاز المكي التاجر.\nأخذ بمكة سنن أبي قرة عن أبي سعيد المفضل الجندي.\nقال فيه الذهبي: روى حديثًا موضوعًا الحمل فيه عليه، هو آفته.\n\"ميزان الاعتدال\" للذهبي ٤/ ١٦٥، \"لسان الميزان\" لابن حجر ٦/ ٧٩، \"الكشف الحثيث\" (٨٧١٩)، \"السلوك في طبقات العلماء والملوك\" ١/ ٢١٦.\n(٦) المفضل بن محمد بن إبراهيم الجندي أبو سعيد، من ولد عامر بن شراحبيل الشعبي الكوفي.\nحدث عن: الصامت بن معاذ الجندي، ومحمد بن أبي عمر العدني، وإبراهيم بن محمد الشافعي وآخرون. =","vol":"4","page":102},{"text":"نا أبو القاسم العابدي (١) عبد الله بن عمران قال: نا يوسف بن الفيض (٢)،\n_________\n= وقد روى القراءات عن طائفة كالبزي، وغيره.\nأخذ عنه: أبو بكر بن مجاهد، أبو القاسم الطبراني، أبو حاتم البستي، أبو بكر ابن المقرئ، أبو جعفر العقيلي، وآخرين.\nقال الحافظ أبو على النيسابوري: هو ثقة توفى سنة (٣٠٨ هـ).\n\"الإكمال\" لابن ماكولا ٤/ ٥٤٦، \"الأنساب\" للسمعاني ٣/ ٤٣١، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٥٨.\n(١) في (س) و(ج): (العائذي) بالذال، وفي (ش)، (ت) بلا همز ونقط. والمثبت الصواب، كما في مصادر الترجمة.\nوهو عبد الله بن عمران بن رَزين بن وهب الله القرشي، المخزومي، العابدي، أبو القاسم المكي.\nوالعابدي: نسبة إلى عابد بن عمرو بن مخزوم. قال السمعاني -بعد أن ذكر عبد الله ابن عمران منهم-: والعجب أنَّه قد اجتمع في مخزوم: عابد وعائذ، فالعابدي ذكرناه، والعائذي نذكره في موضعه إن شاء الله. وعبد الله بن عمران هذا قال فيه أبو حاتم: صدوق، وذكره ابن حبان في \"الثقات \" وقال: يخطئ ويخالف، وقال ابن حجر: صدوق معمّر، توفي سنة (٢٤٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٣٠، \"الثقات\" لابن حبان ٨/ ٣٦٣، \"تهذيب الكمال\" للمزي ١٥/ ٣٧٨، \"الكاشف\" ١/ ٥٨١، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٩٦، \"تقريب التهذيب\" لابن حجر (٣٥٣٤).\nوتحرف في \"الجرح والتعديل \" إلى: المعابدي.\n(٢) يوسف بن السَّفْر بن الفيض أبو الفيض الدمشقي، كاتب الأوزاعي، قال النسائي: ليس بثقة. وقال الدارقطني: متروك يكذب. وقال ابن عدي: روى بواطيل. وقال البيهقي: هو في عداد من يضع الحديث. وقال أبو زرعة وغيره: متروك. وقال أبو حاتم: ضعيف الحديث، وهو شبه المتروك. وقال البخاري: منكر الحديث. وقال ابن حبان: كان ممن يروي عن الأوزاعي ما ليس من أحاديثه من المناكير التي لا يشك عوام أصحاب الحديث أنها موضوعة، لا يحل =","vol":"4","page":103},{"text":"عن الأوزاعي (١)، عن عطاء بن أبي رباح (٢) عن ابن عباس (٣) قال: قال رسول الله - ﷺ -: \"إن لله تعالى في كل يوم وليلة عشرين ومئة رحمة تنزل على البيت (٤): ستون للطائفين، وأربعون للمصلين، وعشرون للناظرين\" (٥).\n_________\n= الاحتجاج به.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٢٨، \"الضعفاء الصغير\" للبخاري (٤٠٩)، \"الكامل\" لابن عدي ٧/ ١٦٢، \"المجروحين\" لابن حبان ٣/ ١٣٣، \"الضعفاء والمتروكين\" للدارقطني (٥٩٩)، \"ميزان الاعتدال\" للذهبي ٤/ ٤٦٦، \"لسان الميزان\" لابن حجر ٦/ ٣٢٢، \"الكشف الحثيث\" لسبط ابن العجمي (٨٥٥).\n(١) الإمام، الفقيه، الثقة، الجليل.\n(٢) ثقة، فقيه، فاضل، لكنه كثير الإرسال.\n(٣) صحابي.\n(٤) في (ت): على أهل هذا البيت.\n(٥) [٣٠٥] الحكم على الإسناد:\nإسناده موضوع، فيه المغيرة بن عمرو يروي موضوعات.\nوفيه أيضًا يوسف بن الفيض معدود فيمن يضع الحديث، وخاصةً عن الأوزاعي، وهو هنا يروي عنه.\nوقد ورد الحديث من طريق آخر عن ابن عباس عند الطبراني، ولكنه موضوع أيضًا، والله تعالى أعلم.\nالتخريج:\nرواه الواحدي في \"الوسيط\" من طريق المغيرة، به مثله.\nورواه ابن عدي في \"الكامل\" ٧/ ١٦٣ من طريق عبد الله بن عمران به مثله.\nورواه الطبراني في \"المعجم الكبير\" ١١/ ١٩٥ (١١٤٧٥)، من طريق يوسف بن الفيض به.\nورواه الخطيب في \"تاريخ بغداد\" ٦/ ٢٧، من طريق ابن جريج، عن عطاء، عن =","vol":"4","page":104},{"text":"<span data-type=\"title\" id=toc-498>١٢٦ </span>- قوله - عز زجل -: ﴿وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا بَلَدًا﴾\nيعني مكة (حرسها الله تعالى) (١) ﴿ءَامَنَّا﴾ أي: مأمونًا فيه يأمن أهله ﴿وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُمْ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾.\nقال الأخفش ﴿مَنْ آمَنَ مِنْهُمْ بِاللَّهِ﴾ يدل على التبيان، كما يقال: أخذت المال (٢) ثلثيه ورأيت القوم ناسًا منهم، وهذا إبدال البعض من الكل، كقوله ﷿: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ (٣) (٤).\nقال الله ﷿: ﴿وَمَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلًا﴾: فأرزقُه (٥) إلى منتهى أجله.\n_________\n= ابن عباس مرفوعًا بنحوه.\nورواه الطبراني في \"المعجم الكبير\" ١١/ ١٢٤ (١١٢٤٨) من طريق ابن أبي مليكة، عن ابن عباس، به.\nذكر الحديث الهيثمي في \"مجمع الزوائد\" ٣/ ٢٩٢ وقال: رواه الطبراني في \"المعجم الكبير\" و\"المعجم الأوسط\"، وفيه يوسف بن السفر، متروك.\nوذكره ابن أبي حاتم في \"العلل\" ١/ ٢٨٧ وقال: سألتُ أبي عن حديث رواه يوسف بن الفيض. . الحديث. قال أبي: حديث منكر، ويوسف بن الفيض: ضعيف الحديث شبه المتروك.\nوذكره ابن الجوزي في \"العلل المتناهية\" ٢/ ٨٢ وقال: هذا حديث لا يصح.\n(١) من (ش).\n(٢) ساقطة من (ت).\n(٣) آل عمران: ٩٧.\n(٤) انظر: \"معاني القرآن\" للأخفش ١/ ١٥٥.\n(٥) في النسخ الأخرى: فسأرزقه، والمثبت من (س).","vol":"4","page":105},{"text":"وقرأ معاوية وابن عامر (فأُمْتِعُهُ) بضم الألف وجزم الميم خفيفة (١)، وقرأ أبي بن كعب: (فنمتعه قليلًا ثم نضطره) بالنون (٢)، وقرأ ابن عباس: (فَأَمْتِعْهُ) بفتح الألف وكسر التاء خفيفة (وجزم العين) (٣) (ثُمَّ اضْطَرَّهُ) موصولة الألف مفتوحة الراء على جهة الدعاء من إبراهيم ﵇ (٤)، وقرأ الباقون: ﴿فَأُمَتِّعُهُ﴾ بضم الألف مشددة (التاء) (٥).\n﴿ثُمَّ أَضْطَرُّهُ﴾ على الخبر، أي: ألجئهُ في الآخرة ﴿إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ﴾ أي: المرجع يصير إليه.\n\n<span data-type=\"title\" id=toc-499>١٢٧ </span>- قوله -﷿-: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ﴾ الآية،\nروت الرواة بأسانيد مختلفة في بناء الكعبة -جمعت حديثهم ونسقته ليكون أحسن في النظم وأقرب إلى الفهم- قالوا: خلق الله تعالى موضع البيت قبل الأرض بألفي عام، فكان (٦) زبدة بيضاء على الماء فدُحيت الأرض من تحتها، فلما أهبط الله ﷿ آدم ﵇ إلى\n_________\n(١) \"السبعة\" لابن مجاهد (ص ١٧٠)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٦٥، \"التيسير\" للداني (ص ٦٥).\n(٢) \"شواذ القراءة\" للكرماني (ص ٣١)، \"المحرر الوجيز\" لابن عطية ١/ ٢٠٩، \"الجامع لأحكام القرآن\" ٢/ ١٠٨، \"البحر المحيط\" لأبي حيان ١/ ٥٥٥.\n(٣) من (ت).\n(٤) \"المحتسب\" لابن جني ١/ ١٠٤، \"شواذ القراءة\" للكرماني (ص ٣١).\n(٥) من (ت).\n(٦) في (ج)، (ش): فكانت.","vol":"4","page":106},{"text":"الأرض كان رأسه يمس السماء حتَّى صلع، وأورث أولاده الصلع، ونفرت من طوله دواب البر، فصارت وحشيًّا (١) من يومه (٢)، وكان يسمع كلام أهل السماء ودعاءهم وتسبيحهم يأنس إليهم، فهابته الملائكة واشتكت نفسه، فنقصه الله تعالى إلى ستين ذراعًا بذراعه، فلما فقد آدم ما كان يسمع من أصوات الملائكة وتسبيحهم استوحش وشكى ذلك إلى الله ﷿، فأنزل الله تعالى البيت (٣) ياقوتة من ياقوت الجنَّة لها (٤) بابان من زمرد أخضر باب شرقي، وباب غربي، وفيها (٥) قناديل من الجنَّة فوضعه على موضع البيت الآن، ثم قال: يا آدم، إني أهبطت لك بيتًا تطوف به كما يطاف حول عرشي، وتصلي عنده كما يصلى عند عرشي. وأنزل عليه الحجر الأسود (٦) ليمسح به دموعه، وكان أبيض، فلما لَمَسَتْهُ الحيَّضُ في الجاهلية اسْوَدَّ (٧).\n_________\n(١) في (ج): وحشًا.\n(٢) في (ج)، (ش): من يومئذ.\n(٣) من (ش).\n(٤) في (ج): (له).\n(٥) في النسخ الأخرى: وفيه، والمثبت من (س).\n(٦) ساقطة من (ج).\n(٧) \"جامع البيان\" للطبري ١/ ٥٤٦ - ٥٤٧، \"تاريخ الرسل والملوك\" للطبري ١/ ٨٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٨١ - ٣٨٣، \"عرائس المجالس\" للمصنف (ص ٥٧)، \"معالم التنزيل\" للبغوي ١/ ٤٩١ - ١٥٠، \"الدر المنثور\" ١/ ٢٣٣ - ٢٥٢. حيث أورد رواياتٍ كثيرةً جدًّا، وكذلك الأزرقي في \"أخبار مكة\" ١/ ٣١ - ٣٢، ٣٦ وما بعدها.","vol":"4","page":107},{"text":"وقال النبي ﵇: \"إن الحجر ياقوتة من يواقيت الجنَّة، ولولا ما مسه المشركون بأنجاسهم ما مسه ذو عاهة إلا شفاه الله ﷿\" (١).\nفتوجه آدم ﵇ من أرض الهند إلى مكة (حرسها الله تعالى) (٢) ماشيًا وقيض (الله ﷿) (٣) له ملكًا يدله على البيت.\nقيل لمجاهد: يا أبا الحجاج، ألا كان يركب؟ قال: وأي شيء كان يحمله؟ ! فوالله إن خطوه (٤) مسيرة ثلاثة أيام، وكل موضع وضع عليه قدمه عمران، وما بعده (٥) مفاوز وقفار.\nفأتى مكة وحج البيت فأقام المناسك، فلما فرغ تلقته الملائكة: لقد حججنا هذا البيت قبلك بألفي عام (٦).\nوقال ابن عباس: حج آدم ﵇ أربعين حجة من (٧) الهند إلى مكة على رجليه (٨) فهذا بدء أمر الكعبة -حرسها الله تعالى- فكانت على\n_________\n(١) رواه البيهقي في \"سننه\" ٥/ ٧٥ من حديث عبد الله بن عمرو.\n(٢) من (ش).\n(٣) ساقطة من (ت).\n(٤) في (ت): (خطوته).\n(٥) في (ج)، (ت): (تعدَّاه).\n(٦) \"تاريخ الرسل والملوك\" للطبري ١/ ٨١، \"عرائس المجالس\" للمصنف (ص ٧٦)، \"أخبار مكة\" للأزرقي ١/ ٤٥، \"الدر المنثور\" للسيوطي ١/ ٢٤٠.\n(٧) في (ت): زيادة: (أرض).\n(٨) رواه الطبري في \"تاريخ الرسل والملوك\" ١/ ٨١ من طريق مجاهد، عن ابن عباس. وذكره المصنف في \"عرائس المجالس\" (ص ٧٦).","vol":"4","page":108},{"text":"ذلك إلى أيام الطوفان (١).\nفرفعه الله ﷿ إلى السماء الرابعة، فهو البيت المعمور يدخله كل يوم سبعون ألف ملك ثم لا يعودون إليه إلى يوم القيامة، وبعث الله ﷿ جبريل ﵇ حتى خبأ الحجر الأسود في جبل أبي قُبَيْسٍ صيانة له عن الغرق، فكان موضع البيت خاليًا إلى زمن إبراهيم ﵇ (٢).\nثم إن الله تعالى أمر إبراهيم (بعدما) (٣) ولد له (٤) إسماعيل وإسحاق ﵉ ببناء (٥) بيت له يعبد ويذكر فيه، فلم يَدْرِ إبراهيم أين يبني، فسأل الله ﷿ أن يبين له موضعه، فبعث الله ﷿ إليه السكينة لتدله على موضع البيت، وهي ريح خجوج (٦) لها رأسان شبه (٧) الحية فتبعها إبراهيم ﵇ حتَّى أتيا مكة، فتطوت السكينة على موضع البيت كتطوّي الحَجَفَةِ (٨)، وأُمِرَ إبراهيمُ ﵇ أن\n_________\n(١) \"الدر المنثور\" للسيوطي ١/ ٢٤٣.\n(٢) \"عرائس المجالس\" للمصنف (ص ٧٦)، \"معالم التنزيل\" للبغوي ١/ ١٥٠، \"الدر المنثور\" للسيوطي ١/ ٢٤٠.\n(٣) في (ش): بعد أن.\n(٤) ساقطة من (ت).\n(٥) في (ت): أن يبنى.\n(٦) قال ابن الأثير: يقال: ريح خجوج، أي: شديدة المرور في غير استواء. وأصل الخجّ: الشق.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١١.\n(٧) في (ش): تشبه.\n(٨) الحَجَفة: التُّرس.\n\"النهاية\" ١/ ٣٤٥.","vol":"4","page":109},{"text":"يبني حيث تستقر السكينة، فبنى. وهذا (١) قول على بن أبي طالب - ﵁ - (٢) والحسن بن أبي الحسن (٣).\nوقال ابن عباس: بعث الله ﷿ سحابة على قدر الكعبة فجعلت تسير وإبراهيم ﵇ يمشي في ظلها، إلى أن وافت مكة ووقفت على موضع البيت ونودي منها: (أن يا) (٤) إبراهيم، أن ابن على ظلها لا تزد ولا تنقص. فبنى بحيالها (٥).\nوقال بعضهم: أرسل الله تعالى (٦) جبريل ﵇ ليدله على موضع البيت، وذلك قوله ﷿: ﴿وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ﴾ (٧) فبنى إبراهيم البيت (وإسماعيل وجعل إبراهيم يبنيه) (٨) وإسماعيل يناوله\n_________\n(١) في (ت): (وهو).\n(٢) رواه الطبري في \"جامع البيان\" ١/ ٥٥١ (٢٠٥٨)، وفي \"تاريخ الرسل والملوك\" ١/ ١٥٢، والحاكم في \"المستدرك\" ٢/ ٢٩٢، من طريق سماك بن حرب، عن خالد بن عرعرة، عن علي بنحوه.\nقال الحاكم: هذا حديث صحيح على شرط مسلم، ولم يخرجاه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٠ عن الحسن.\n(٤) ساقطة من (ج).\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٠ عن ابن عباس، والمصنف في \"عرائس المجالس\" (ص ١٧٧) ولم ينسبه.\n(٦) في (ج): أرسل إليه.\n(٧) الحج: ٢٦.\n(٨) ساقطة من (ش).\nوفي (ج)، (ت): (فبنى إبراهيم وإسماعيل البيت ..).","vol":"4","page":110},{"text":"الحجارة (١).\n[٣٠٦] وسمعت أبا القاسم الحسن بن محمد بن حبيب (٢) يقول: سمعت أبا بكر محمد بن محمد بن أحْيَد (٣) القطان البلخي (٤) -وكان عالمًا بالقرآن- يقول: كان إبراهيم ﵇ يتكلم بالسريانية وإسماعيل يتكلم (٥) بالعربية، وكل واحد منهما يعرف ما يقول صاحبه ولا يمكنه التفوُّه به، وكان إبراهيم يقول (٦) لإسماعيل ﵉: هب لي (٧) كثيبًا، يعني: ناولني حجرًا، ويقول له إسماعيل (٨): هاك الحجر فخذه، قالوا: فبقي موضع حجر فذهب إسماعيل يبغيه، فجاء جبريل ﵇ بحجر من السماء، فأتى إسماعيل وقد ركَّب إبراهيم الحجر في موضعه فقال: يا أبهْ (٩)، من أتاك بهذا\n_________\n(١) رواه الطبري في \"جامع البيان\" ١/ ٥٥٠ من طريق ابن أبي نجيح عن مجاهد وغيره من أهل العلم. بسياق طويل.\nوذكره المصنف في \"عرائس المجالس\" (ص ٧٧)، والبغوي في \"معالم التنزيل\" ١/ ١٥٠.\n(٢) قيل: كذبه الحاكم.\n(٣) في (س): أجبر، وصحَّح في الهامش إلى: أحيد، وهكذا كُتب في (ج)، بينما كتب في (ش)، (ت): أحمد. ولم أجده.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) ساقطة من (ج).\n(٦) ساقطة من (ت).\n(٧) في (ت): (هل).\n(٨) في (ت): (وكان إسماعيل يقول).\n(٩) في (ت): أبتاه.","vol":"4","page":111},{"text":"الحجر؟ فقال: أتاني به من لم يتكل على بنائك، فأتمَّا بناء (١) البيت فذلك قوله ﷿: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ﴾ (٢).\nقال ابن عباس: يعني أصول البيت التي كانت قبل ذلك (٣).\nوقال الكلبي وأبو عبيدة: أساسه، واحدتهما قاعدة (٤).\nقال الكميت:\nفي ذِرْوَةٍ من يفاعِ أوَّلهم. . . زَانَتْ عواليَها قَوَاعِدُهَا (٥)\n_________\n(١) من (ج).\n(٢) [٣٠٦] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم.\nذكره السيوطي في \"الدر المنثور\" ١/ ٢٣٧ ونسبه للمصنف وحده، عن ابن حبيب، عن القطان.\nوورد نحوه عن السدي في سياق طويل: رواه الطبري في \"جامع البيان\" ١/ ٥٥٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٨٢ (١٢٤٧).\nوورد كذلك نحوه عن الشعبي: رواه الأزرقي في \"أخبار مكة\" ١/ ٦٢.\n(٣) أخرج الطبري في \"جامع البيان\" ١/ ٥٤٦ عن ابن عباس قال: القواعد التي كانت قواعد البيت قبل ذلك. وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٧٩ (١٢٣٨) عنه في قوله: القواعد قال: الأساس، أساس البيت. وذكر الواحدي في \"الوسيط\" ١/ ٢١١ عنه: يعني أصل البيت.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٥٤، \"معالم التنزيل\" للبغوي ١/ ١٥٠.\n(٥) \"مجاز القرآن\" لأبي عبيدة ١/ ٥٥، \"البحر المحيط\" لأبي حيان ١/ ٥٤٤.\nو(اليفاع): المشرف من الأرض والجبل. كما في \"لسان العرب\" لابن منظور ١٥/ ٤٥٢ (يفع).","vol":"4","page":112},{"text":"(فبنياه (١) من خمسة أجبل: طور سيناء، وطور زيتا (٢)، ولبنان، والجودي، وبنيا قواعده من حراء (٣). فلما انتهى إبراهيم ﵇ إلى موضع الحجر الأسود) (٤) قال لإسماعيل ﵇: جئني بحجر يكون للناس علمًا. فأتاه بحجر، فقال: جئني بأحسن من هذا. فمضى إسماعيل يطلبه فصاح أبو قبيس: يا إبراهيم، إن لك عندي وديعة فخذها. فأخذ الحجر الأسود ووضعه مكانه (٥).\nوقيل: إن الله تعالى أمد إبراهيم وإسماعيل ﵉ بسبعة\n_________\n(١) في (ت): فبناه.\n(٢) طُور زَيْتَا: جبل يقرب رأس عين، عند قنطرة الخابور، على رأس شجر زيتون يسقيه المطر، وجبل مشرف على مسجد بيت المقدس من شرقيه، بينه وبين وادي جهنم الَّذي فيه عين سلوان.\n\"معجم البلدان لياقوت ٤/ ٤٧.\n(٣) رواه الطبري في \"جامع البيان\" ١/ ٥٤٦ عن عطاء، وعبد الله بن عمرو.\nأما أثر عطاء فذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٨٤ قال: وهذا صحيح إلى عطاء، ولكن في بعضه نكارة، والله أعلم.\nوأما أثر عبد الله فذكره الهيثمي في \"مجمع الزوائد\" ٣/ ٢٨٨ وقال: رواه الطبراني في \"المعجم الكبير\" موقوفًا، ورجاله رجال الصحيح، قال أحمد شاكر: وهو كما قال، ولكن ليس فيه حجة، ولعله مما كان يسمع عبد الله بن عمرو من أخبار أهل الكتاب.\nوذكر السيوطي في \"الدر المنثور\" ١/ ٢٤٦ هذين الأثرين وغيرهما. وكذلك الأزرقي في \"أخبار مكة\" ١/ ٦٣.\n(٤) ما بين القوسين مطموس في (س)، والمثبت من (ج).\n(٥) \"عرائس المجالس\" للمصنف (ص ٧٧)، \"معالم التنزيل\" للبغوي ١/ ١٥٠، \"الدر المنثور\" للسيوطي ١/ ٢٣٦ - ٢٣٧، ٢٤٦.","vol":"4","page":113},{"text":"أملاك (١) يعينونهما على بناء البيت. فلما فرغا من بنائه (٢) قالا ﴿رَبَّنَا تَقَبَّلْ مِنَّا﴾.\nوفي الآية إضمار تقديره: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ القَوَاعِدَ مِنَ البَيْتِ وَإِسْمَاعِيلُ﴾ وَيَقُوْلَانِ رَبَّنَا تَقَبَّلْ مِنَّا. وهكذا هو (٣) في قراءة عبد الله وأبي (٤) (تقبَّلْ مِنَّا بناءنا البَيْتَ). ﴿إِنَّكَ أَنْتَ السَّمِيعُ﴾ لدعائنا ﴿الْعَلِيمُ﴾ ببنائنا (٥).\n_________\n(١) في (ت): من الأملاك.\n(٢) في (ش): بنيانه.\n(٣) ساقطة من (ت).\n(٤) \"المحتسب\" لابن جني ١/ ١٠٨، \"الكشاف\" للزمخشري ١/ ١٨٦، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١١٥، \"البحر المحيط \" لأبي حيان ١/ ٥٥٩.\n(٥) في (ج): (بنياتنا)، وفي (ت): (لبنائنا).\nوهذِه الأقوال والقصص التي أوردها المصنف في بناء الكعبة المشرَّفة جُلُّها من الإسرائيليات التي أخذت عن أهل الكتاب، والتي لا تصدَّق ولا تكذَّب، وهي تفصيلات لم تُذكر في الكتاب ولا في السنة، ولا فائدة منها، ولا طائل تحتها. قال أبو جعفر الطبري ﵀ بعد أن ذكر الأقوال في بناء الكعبة: والصواب من القول في ذلك عندنا أن يقال: إن الله -تعالى ذكره- أخبر عن إبراهيم خليله، أنَّه وابنه إسماعيل رفعا القواعد من البيت الحرام. وجائزٌ أن يكون ذلك قواعد بيتٍ كان أهبطه مع آدم، فجعله مكان البيت الحرام الَّذي بمكة، وجائزٌ أن يكون ذلك كان القبة التي ذكرها عطاء، مما أنشأه الله من زبد الماء، وجائز أن يكون كان ياقوتة أو دُرةً أهبطا من السماء، وجائز أن يكون كان آدم بناه ثم انهدم، حتَّى رفع قواعده إبراهيم وإسماعيل. ولا علم عندنا بأيِّ ذلك كان من أيِّ؛ لأن حقيقة ذلك لا تدرك إلا بخبر عن الله وعن رسوله - ﷺ - بالنقل المستفيض، ولا خبر بذلك =","vol":"4","page":114},{"text":"<span data-type=\"title\" id=toc-500>١٢٨ </span>- قوله -﷿- ﴿رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ﴾\nموحدَين مخلصين مطيعَين لك.\nوقرأ عوْف بن أبي جميلة (مُسْلِمِيْنَ) بكسر الميم وفتح النون (١) على الجمع ﴿وَمِنْ ذُرِّيَّتِنَا﴾ أي: أولادنا، ﴿أُمَّةً مُسْلِمَةً لَكَ وَأَرِنَا﴾ أي: وعَلِّمْنَا. نظيره قوله تعالى: ﴿لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ﴾ (٢) أي علمك الله. وفيه أربع قراءات:\nقرأ عبد الله بن مسعود (وأرهم مناسكهم) رده إلى الأُمَّة (٣). وقرأ عمر بن عبد العزيز وقتادة وابن كثير ورويس (أرنا) بسكون الراء في (٤) كل القرآن، وقرأ أبو عمرو باختلاس كسرة الراء، وقرأ الباقون بكسر الراء (٥).\n_________\n= تقوم به الحجة، فيجب التسليم لها، ولا هو إذا لم يكن به خبر على ما وصفنا، مما يُدَلُّ عليه بالاستدلال والمقياس، فيمثل بغيره، ويستنبط علمه من جهة الاجتهاد، فلا قول في ذلك أولى بالصواب مما قُلنا، والله تعالى أعلم.\n\"جامع البيان\" للطبري ١/ ٥٥٢.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٢١٠.\n(١) من (ت)، انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٩)، \"المحرر الوجيز\" لابن عطية ١/ ٢١١.\n(٢) النساء: ١٠٥.\n(٣) \"الكشاف\" للزمخشري ١/ ١٨٧، \"المحرر الوجيز\" لابن عطية ١/ ٢١١.\n(٤) من (ت).\n(٥) \"السبعة\" لابن مجاهد (ص ١٧٠)، \"الحجة\" للفارسي ٢/ ٢٢٤، \"الحجة\" لابن زنجلة (ص ١١٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٦).","vol":"4","page":115},{"text":"والأصل فيه (أَرْئنا) بالهمز فحذف استخفافًا، فمن قرأ بالجزم قال: ذهبت الهمزة وذهبت حركتها وبقيت الراء ساكنة على حالها، واستدل بقول الشاعر:\nأرْنا إداوة عبدِ اللهِ نملؤُهَا. . . من ماء زمزمَ إن القومَ قد ظمِئوا (١)\nومن كسر فإنه نقل حركة الهمزة المحذوفة إلى الراء، وأبو عمرو (٢) طلب الخفة.\n[٣٠٧] أخبرنا محمد بن نعيم (٣) قال: أنا الحسين بن أيوب (٤) قال: أنا علي بن عبد العزيز (٥) قال: نا القاسم بن سلام (٦) قال: حدثني شجاع (٧) بن أبي نصر (٨) -وكان أمينا صدوقًا- (أنَّه رأى\n_________\n(١) البيت من شواهد القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١١٧.\nوانظر: \"البحر المحيط \" لأبي حيان ١/ ٥٦١، \"الدر المصون\" للسمين الحلبي ٢/ ١١٩ ولم يُنسب لقائل.\n(٢) أي أبو عمرو بن العلاء. صاحب القراءة السابقة.\n(٣) أبو عبد الله الحاكم، الإمام، الحافظ، الثقة.\n(٤) أبو عبد الله الطوسي، الإمام، الحافظ، الثقة.\n(٥) أبو الحسن البغوي، صدوق.\n(٦) أبو عبيد، الإمام، الثقة.\n(٧) ساقطة من (ج).\n(٨) تحرَّفت في (ت) إلى: (مضر).\nوهو شجاع بن أبي نصر البلْخي، أبو نعيم المقرئ. قرأ القرآن على أبي عمرو وجوَّده وأقرأه. وثَّقه أبو عبيد، وسئل عنه أحمد بن حنبل فقال: (بخٍ بخٍ، وأين مثله اليوم)، وقال ابن حجر: (صدوق). توفي سنة (١٩٠ هـ). =","vol":"4","page":116},{"text":"النبي - ﷺ - في المنام، فذاكره أشياء من حروف أبي عمرٍو، فلم يردَّ عليه إلا حرفين أحدهما هذا، والآخر (ما ننسخ من آية أو ننسأها) مهموز (١).\nوقوله: ﴿مَنَاسِكَنَا﴾ أي؛ شرائع ديننا، وأعلام حَجِّنَا.\nوقال مجاهد: مذابحنا (٢). والنسك: الذبيحة، وأصل النسك: العبادة، ويقال للعابد ناسك (٣). قال الشاعر:\nقَدْ كنْتُ مستورًا كَثِيْر تنسك (٤). . . فَهَتّكْتَ أسْتَاري ولَمْ تُبْقِ لِي نُسْكًا (٥)\n_________\n= \"معرفة القراء الكبار\" للذهبي ١/ ١٦٢ (١٧٠)، \"تقريب التهذيب\" لابن حجر (١٧٦٤).\n(١) [٣٠٧] الحكم على الإسناد:\nفيه على بن عبد العزيز، وشجاع بن أبي نصر كلاهما صدوق، وبقية رجاله ثقات. لم أقف عليه. وقد رواه المؤلف من كتاب \"القراءات\" لأبي عبيد القاسم بن سلام، وهو كتاب مفقود، وقد روى المصنف هذا الكتاب بسنده إلى أبي عبيد، في رقم (٨٥).\n(٢) رواه الطبري في \"جامع البيان\" ١/ ٥٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٨٦ (١٢٦١) من طرق عن ابن أبي نجيح، عن مجاهد.\nوذكره الأزرقي في \"أخبار مكة\" ١/ ٧٠، والبغوي في \"معالم التنزيل\" ١/ ١٥١، وابن الجوزي في \"زاد المسير\" ١/ ١٤٥، والسيوطي في \"الدر المنثور\" ١/ ٢٥٤، وعزاه للأزرقي فقط. وهو في \"تفسير مجاهد\" (ص ٨٩).\n(٣) في (ت): الناسك.\n(٤) في (ش): التنسُّك، وفي (ت): النسك.\n(٥) لم أجده.","vol":"4","page":117},{"text":"فأجاب الله ﷿ دعاءهما وبعث جبريل ﵇ فأراهما المناسك في يوم عرفة، فلما بلغ عرفات قال: يا إبراهيم (١)، عرفت؟ قال: نعم. فسمي الوقت عرفة والموضع عرفات (٢). ﴿وَتُبْ عَلَيْنَا﴾ أي تجاوز عنا وارجع إلينا بالرأفة والرحمة ﴿إِنَّكَ أَنْتَ التَّوَّابُ﴾ أي المتجاوز الرجاع بالرحمة على عباده ﴿الرَّحِيمُ﴾.\n\n<span data-type=\"title\" id=toc-501>١٢٩ </span>- قوله -﷿-: ﴿رَبَّنَا وَابْعَثْ فِيهِمْ﴾\nأي في الأمَّةِ المسلمة (٣) من ذرية إبراهيم وإسماعيل، وقيل: في أهل مكة (٤) ﴿رَسُولًا مِنْهُمْ﴾ أي مرسلًا، وهو فعول من الرسالة.\nقال ابن الأنباري: يشبه أن يكون أصله قولهم ناقةٌ مِرْسَال ورسْلَةٌ إذا كانت سهلةَ السير ماضيةً أمام النوق، ويقال للجماعة المهملة المرسلة رَسَلٌ، وجمعه أرْسَال، ويقال جاء القوم أرْسَالًا أي بعضهم في إثر بعض، ومنه قيل للَّبن رِسلٌ لأنه يُرْسلُ من الشرع (٥).\n_________\n(١) في (ج): قال لإبراهيم: عرفت يا إبراهيم؟ .\n(٢) \"السنن\" لسعيد بن منصور ٢/ ٦١٥ (٢٢٠)، \"جامع البيان\" للطبري ١/ ٥٥٤، ابن أبي حاتم في \"تفسير القرآن العظيم\" (٣٨٧١)، \"أخبار مكة\" للأزرقي ١/ ٦٧، \"معالم التنزيل\" للبغوي ١/ ١٥١، \"زاد المسير\" لابن الجوزي ١/ ١٤٦.\n(٣) في (ج): المسلمين.\n(٤) \"النكت والعيون\" للماوردي ١/ ١٩١، \"معالم التنزيل\" للبغوي ١/ ١٥١، \"زاد المسير\" ١/ ١٤٦، \"لباب التأويل\" للخازن ١/ ١١١، \"البحر المحيط\" لأبي حيان ١/ ٥٦٣.\n(٥) نقله عنه القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢٠.","vol":"4","page":118},{"text":"﴿يَتْلُواْ﴾ أي: يقرأ ﴿عَلَيْهِمْ آيَاتِكَ﴾ أي كتابك، جمع الآية وهي العلامة، وقيل: الآية جماعة الحروف، قال الشيباني: هي من قولهم خرج القوم بآيتهم أي بجماعتهم (١) ﴿وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ﴾ قال بعضهم: الحكمة هاهنا الكتاب فنسق بها عليه لاختلاف اللفظين (٢). كقول الحطيئة (٣):\nألا حبَّذَا هِنْدٌ وأرض بها هندُ. . . وهندٌ أَتى مِنْ دُونِهَا النَّأْيُ والبعدُ (٤)\nوقال مجاهد: يعني: بالحكمة فهم القرآن (٥).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٢ دون نسبة.\n(٢) ذكره الرازي في \"مفاتيح الغيب\" ٤/ ٦٧، والبغوي في \"معالم التنزيل\" ١/ ١٥٢، وأبو حيان في \"البحر المحيط\" ١/ ٥٦٣.\n(٣) هو جرول بن أوس بن مالك العبسي، أبو مليكة، شاعر مخضرم، أدرك الجاهلية والإسلام، كان هجَّاءً عنيفًا، لم يكد يسلم من لسانه أحد، وهجا أمه وأباه ونفسه، وأكثر من هجاء الزبرقان بن بدر، فشكاه إلى عمر بن الخطاب، فسجنه عمر بالمدينة، فاستعطفه بأبيات، فرواه ونهاه عن هجاء الناس، عاش إلى زمن معاوية، وتوفي نحو سنة (٤٥ هـ).\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٩٧، ١٠٤، \"الشعر والشعراء\" لابن قتيبة (ص ١٩٩)، \"الأعلام\" للزركلي ٢/ ١١٨.\n(٤) \"ديوان الحطيئة\" (ص ٣٩)، \"شرح المفصل\" لابن يعيش ١/ ١٠، \"الأمالي\" لابن الشجري ٢/ ٢٣٤، ٢٥٣، \"الدر المصون\" للسمين الحلبي ٢/ ١٨٧، ٤/ ٥٨١. والشاهد قوله: (والنَّأي والبعد) حيث عطف (البعد) على (النأي) وهما بمعنى واحد، ولفظهما مختلف تأكيدًا.\n(٥) ذكره الواحدي في \"الوسيط\" ١/ ٢١٢، والبغوي في \"معالم التنزيل\" ١/ ١٥٢، والخازن في \"لباب التأويل\" ١/ ١١٢، وأبو حيان في \"البحر المحيط\" ١/ ٥٦٣.","vol":"4","page":119},{"text":"وقال مقاتل: هي مواعظ القرآن وما فيه من الأحكام وبيان الحلال والحرام (١).\nوقال ابن قتيبة: هي العلم والعمل، ولا يسمى الرجل حكيمًا حتَّى يجمعهما (٢).\n[٣٠٨] وسمعت أبا الحسن على بن الحارث البياري (٣) يقول: سمعت أبا سعيد الحسن بن عبد الله السيرافي (٤) يقول سمعت أبا\n_________\n(١) \"تفسير مقاتل بن سليمان\" ١/ ٦٩.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٢.\nوانظر: \"البحر المحيط\" لأبي حيان ١/ ٥٦٣.\n(٣) علي بن الحارث البيَّاري الخراساني. صاحب كتاب \"شرح الحماسة\" و\"صناعة الشعر\"، ذكره الباخرزي في \"دمية القصر\" فقال: عنده مُفصَّل الفضل ومجموعُه، ومرئي الأدب ومسموعه، ومعدن العلم وينبوعه. والذي تشد إليه الرحال، وتُزّمُّ نحوه الجمال، ويقصد محلَّه القُصَّاد، وينثال على مناهله الروَّاد.\n\"دمية القصر\" للباخرزي (ص ٣٠٢)، \"إنباه الرواة\" للقفطي ٢/ ٢٧٤.\n(٤) الحسن بن عبد الله بن المَرْزُبان السيرافي، صاحب التصانيف، ونحويُّ بغداد. وكان أبوه مجوسيًا فأسلم. وكان أبو سعيد صاحب فنون، من أعيان الحنفيَّة، رأسًا في نحو البصريين، تصدَّر لإقراء القراءات، واللغة، والفقه، والفرائض، والعربية، والعروض، وقرأ القرآن على ابن مجاهد، وأخذ اللغة عن ابن دُريد، والنحو عن أبي بكر بن السرَّاج، وكان ديِّنًا متورعًا، لا يأكل إلا من كسب يده، وولي القضاء ببعض بغداد، وكان ينسخ كل يوم كراسًا أجرته عشرة دراهم لحسن خطّه. توفي سنة (٣٦٨ هـ).\n\"تاريخ بغداد\" للخطيب ٧/ ٣٤١، \"الأنساب\" للسمعاني ٣/ ٣٥٧، \"المنتظم\" لابن الجوزي ١٤/ ٢٦٤، \"معجم الأدباء\" لياقوت ٢/ ٨٧٦، \"إنباه الرواة\" للقفطي ١/ ٣١٣، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٤٧.","vol":"4","page":120},{"text":"بكر محمد بن الحسن الدرديري (١) يقول: كل كلمة وعظتك، وزجرتك، ودعتك إلى مكرمة أو نهتك عن قبيح فهي حكمة وحُكم (٢).\nومنه قول النبي - ﷺ -: \"إنَّ من الشعر حكمة\" (٣). وجاء في بعض الألفاظ: \"حكمًا\".\n[٣٠٩] وسمعت أبا عبد الرحمن محمد بن الحسين بن موسى (٤)\n_________\n(١) ابن دريد صاحب \"جمهرة اللغة\" وغيرها.\n(٢) [٣٠٨] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل.\n\"جمهرة اللغة\" ٢/ ١٨٦. وذكره الوا حدي في \"الوسيط\" ١/ ٢١٢، والسمعاني في \"تفسير القرآن\" ٢/ ٦٠، والبغوي في \"معالم التنزيل\" ١/ ١٥٢، والخازن في \"لباب التأويل\" ١/ ١١٢.\n(٣) رواه الطيالسي في \"مسنده\" (ص ٧٦) (٥٥٨)، وعبد الرزاق في \"المصنف\" ١١/ ٢٦٣ (٢٠٤٩٩) كتاب الجامع، باب الشعر والرجز، وابن أبي شيبة في \"المصنف\" ٨/ ٤٩٥ (٢٦٤٠٧) كتاب الأدب، باب الرخصة في الشعر، وأحمد في \"المسند\" ٥/ ١٢٥ (٢١١٥٤، ٢١١٥٥)، وابنه عبد الله في \"زوائد المسند\" ٥/ ١٢٦ (٢١١٦٣، ٢١١٦٥)، والدارمي في \"سننه\" كتاب الاستئذان، باب: إن من الشعر حكمة (٢٧٤٦)، والبخاري كتاب الأدب، باب ما يجوز من الشعر والرجز والحداء وما يُكره منه (٦١٤٥) وأبو داود كتاب الأدب، باب ما جاء في الشعر (٥٠١٠)، وابن ماجة كتاب الأدب، باب الشعر (٣٧٥٥)، والبيهقي في \"السنن الكبرى\" ١٠/ ٢٣٧ من حديث أبي بن كعب - ﵁ -.\nورواه بلفظ \"حكمًا\" ابن أبي شيبة في \"المصنف\" ٨/ ٤٩٥ (٢٦٤٠٩)، وأحمد في \"المسند\" ١/ ٣٠٩ (٢٨١٤)، ٣١٣ (٢٨٥٩)، ٣٢٧ (٣٠٢٥)، ٣٣٢ (٣٠٦٨)، والترمذي ٥/ ١٣٨ (٢٨٤٥) كتاب الأدب، باب \"ما جاء إنَّ من الشعر حكمة\"، وأبو داود (٥٠١١)، وابن ماجة (٣٧٥٦)، كلهم من حديث ابن عباس.\n(٤) أبو عبد الرحمن السلمي، تُكلم فيه.","vol":"4","page":121},{"text":"يقول: سمعت منصور بن عبد الله (١) يقول: سمعت العباس بن يوسف (٢) يقول: سمعت أبا جعفر محمد بن يعقوب (٣) يقول: الحكمة كل صواب من القول ورَّث (٤) فعلًا صحيحًا أو حالًا صحيحًا (٥).\nوقال يحيى بن معاذ: الحكمة جند من جنود الله ﷿ يرسلها الله تعالى إلى قلوب العارفين حتَّى يروح عنها رهج (٦) الدنيا (٧). وقيل:\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) العباس بن يوسف، أبو الفضل الشكلي، كان صالحًا متنسكًا، توفي سنة (٣١٤ هـ).\n\"تاريخ بغداد\" للخطيب ١٢/ ١٥٣، \"المنتظم\" لابن الجوزي ١٣/ ٢٥٧.\n(٣) أبو جعفر محمد بن يعقوب بن الفرج، الصوفي المعروف بابن الفرجي، من أهل سُرَّ من رأى، كان من أبناء الدنيا، وأرباب الأحوال، وورث مالًا كثيرًا، فأخرج جميعه وأنفقه في طلب العلم، وعلى الفقراء والنساك والصوفية، وكان له موضع من العلم والفقه ومعرفة الحديث، لزم على بن المديني فأكثر عنه، وكان يحفظ الحديث، ويفتي بالمقطعات عن الشعبي، والحسن، وابن سيرين وغيرهم، وصحب الصوفية، توفى بعد سنة (٢٧٠ هـ).\n\"حلية الأولياء\" لأبي نعيم ٦٠/ ٣٠١، \"تاريخ بغداد\" للخطيب ٣/ ٣٨٧، \"المنتظم\" لابن الجوزي ١٢/ ٢٤٨.\n(٤) في (ش): ورثت.\n(٥) [٣٠٩] الحكم على الإسناد:\nشيخ المصنف مُتكلم فيه، وشيخ شيخه لم يذكر بجرح أو تعديل.\nذكره عن أبي جعفر أبو حيان في \"البحر المحيط\" ١/ ٥٦٣.\n(٦) الرهْجُ والرهَجُ: الغبار.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٨١، \"لسان العرب\" لابن منظور ٥/ ٣٣٩ (رهج).\n(٧) \"البحر المحيط\" لأبي حيان ١/ ٥٦٣، \"روح المعاني\" للألوسي ١/ ٣٨٧.","vol":"4","page":122},{"text":"وضع الأشياء موضعها (١).\nوقيل: الحكمة والحُكْمُ كلُّ ما وجب عليك (٢) فعله. قال الشاعر:\nقد قُلْت قَوْلًا لم يُعَنَّفْ قائِلُهْ. . . الصَّمْتُ حكم وقليل فاعله (٣)\nأي واجب العمل بالصمت.\nوقيل: هي الأحكام والقضاء (٤). وقيل: هي السنة (٥).\nوالأصل فيها المنع، وقد ذكرناه (٦).\n_________\n(١) في (ج)، (ت): مواضعها. وهذا القول في المصدرين السابقين.\n(٢) في (ت): عليه. وذكر هذا القول أبو حيان في \"البحر المحيط\" ١/ ٥٦٣.\nوقال الراغب الأصفهاني: الحكم أعم من الحكمة، فكل حكمةٍ حكم، وليس كل حكم حكمة، فإنَّ الحُكم أن يُقضى بشيء على شيء، فيقول: هو كذا، أو ليس بكذا. . \"المفردات\" (ص ٢٤٩) (حكم).\n(٣) الرَّجز بلا نسبة في \"تهذيب اللغة\" للأزهري ٤/ ١١١، \"لسان العرب\" لابن منظور ٣/ ٢٧٠ (حكم).\n(٤) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢٠، والخازن في \"لباب التأويل\" ١/ ١١٢، وأبو حيان في \"البحر المحيط\" ١/ ٥٦٣.\n(٥) رواه الطبري في \"جامع البيان\" ١/ ٥٧ عن قتادة، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٩٠ (١٢٧٢) عن الحسن وذكره الماوردي في \"النكت والعيون\" ١/ ١٩٢ عن قتادة.\nقال ابن أبي حاتم: روي عن أبي مالك، ومقاتل بن حيان، وقتادة، ويحيى بن أبي كثير، نحو ذلك.\n(٦) عند تفسير الآية رقم (٣٢). =","vol":"4","page":123},{"text":"﴿وَيُزَكِّيهِمْ﴾ أي يطهرهم من الشرك والذنوب. وقيل: يأخذ زكاة أموالهم (١).\nوقال ابن كيسان: يشهد لهم يوم القيامة بالعدالة إذا شهدوا للأنبياء بالبلاغ (٢).\nبيانه قوله -﷿-: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ الآية (٣).\n﴿إِنَّكَ أَنْتَ الْعَزِيزُ﴾ قال ابن عباس: العزيز الَّذي لا يوجد مثله (٤) بيانه قوله ﷿: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ (٥).\nوقال الكلبي: العزيز المنتقم ممن يشاء (٦). بيانه قوله تعالى: ﴿وَاللهُ\n_________\n= قال أبو حيان -بعد أن ذكر أقوالًا كثيرةً في معنى الحكمة-: وهذِه الأقوال في الحكمة كلها متقاربة، ويجمع هذِه الأقوال قولان، أحدهما: القرآن، والآخر: السنة، لأنها المبيِّنة لما انبهم من الكتاب، والمظهرة لوجوه الأحكام. . \"البحر المحيط\" ١/ ٥٦٣.\n(١) أورده السمرقندي في \"بحر العلوم\" ١/ ١٥٨، والبغوي في \"معالم التنزيل\" ١/ ١٥٢، وابن الجوزي في \"زاد المسير\" ١/ ١٤٦، وأبو حيان في \"البحر المحيط\" ١/ ٥٦٤.\n(٢) ذكره الواحدي في \"الوسيط\" ١/ ٢١٢، والبغوي في \"معالم التنزيل\" ١/ ١٥٢، والخازن في \"لباب التأويل\" ١/ ١١٢.\n(٣) البقرة: ١٤٣.\n(٤) ذكره الواحدي في \"الوسيط\" ١/ ٢١٣، والبغوي في \"معالم التنزيل\" ١/ ١٥٢، والخازن في \"لباب التأويل\" ١/ ١١٢، وأبو حيان في \"البحر المحيط\" ١/ ٥٦٤.\n(٥) الشورى: ١١.\n(٦) نقله البغوي في \"معالم التنزيل\" ١/ ١٥٢، وأبو حيان في \"البحر المحيط\" =","vol":"4","page":124},{"text":"﴿عَزِيزٌ ذُو انْتِقَامٍ﴾ (١).\nوقال الكسائي: العزيز الغالب (٢) بيانه قوله: ﴿وَعَزَّنِي فِي الْخِطَابِ﴾ (٣) أي غلبني. ويقال في المثل: من عَزَّ بَز (٤). أي: من غَلَبَ سَلَبَ.\nوقال ابن كيسان: العزيز الَّذي لا يعجزه شيء (٥). بيانه قوله تعالى: ﴿وَمَا كَانَ اللَّهُ لِيُعْجِزَهُ مِنْ شَيْءٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ﴾ (٦).\nوقال المفضل بن سلمة: العزيز المنيع الَّذي لا تناله الأيدي ولا يرد له أمر ولا يغلب فيما أراد (٧). بيانه قوله تعالى: ﴿إِنَّ رَبَّكَ فَعَّالٌ لِمَا\n_________\n= ١/ ٥٦٤، والألوسي في \"روح المعاني\" ١/ ٣٨٧.\nانظر: \"بحر العلوم\" للسمرقندي ١/ ١٥٨.\n(١) آل عمران: ٤، المائدة: ٩٥.\n(٢) ذكره -عنه- الواحدي في \"الوسيط\" ١/ ٢١٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢١.\nوذكره -دون نسبة- السمعاني في \"تفسير القرآن\" ٢/ ٦٢، والواحدي في \"الوجيز\" ١/ ١٣٢، والبغوي في \"معالم التنزيل\" ١/ ١٥٢، وأبو حيان في \"البحر المحيط\" ١/ ٥٦٤.\n(٣) سورة ص: ٢٣.\n(٤) \"جمهرة الأمثال\" للعسكري ٢/ ٢٨٨، \"مجمع الأمثال\" للميداني ٣/ ٣٢٣.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢٠، وأبو حيان في \"البحر المحيط\" ١/ ٣٦٤.\n(٦) فاطر: ٤٤.\n(٧) ذكره عن المفضل: أبو حيان في \"البحر المحيط\" ١/ ٣٦٤. وذكره -ولم ينسبه- البغوي في \"معالم التنزيل\" ١/ ١٥٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢٠، والخازن في \"لباب التأويل\" ١/ ١١٢.","vol":"4","page":125},{"text":"يُرِيدُ﴾ (١).\nوقيل: هو بمعنى المعِزّ، فعيِل بمعنى مُفْعِل (٢). بيانه قوله ﷿: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾ (٣). وقيل: هو القوي؛ والقوة: القدرة (٤).\nبيانه: ﴿فَعَزَّزنَا بِثَالِثٍ﴾ (٥) أي قَوَّيْنَا.\nوأصل العزة في اللغة: الشِّدة. يقال: تَعَزَّزَ لحم الناقة إذا اشتَدَّ؛ ويقال: عَزَّ عليَّ. أي: شقَّ عَلَيَّ (٦). وأنشد أبو عمرو:\nأجُدٌ إذَا ضَمَرتْ تَعَزَّزَ لَحْمُهَا. . . وإذَا تُشَدُّ بِنَسْعِهَا لا تَنْبِسُ (٧)\n_________\n(١) هود: ١٠٧.\n(٢) \"البحر المحيط\" لأبي حيان ١/ ٣٦٤.\n(٣) آل عمران: ٢٦.\n(٤) \"معالم التنزيل\" للبغوي ١/ ١٥٢، \"لباب التأويل\" للخازن ١/ ١١٢، \"البحر المحيط\" لأبي حيان ١/ ٣٦٤.\n(٥) يس: ١٤.\n(٦) في (ج)، (ش): شقَّ واشتدَّ. وعليَّ: ساقطة من النسخ الأخرى.\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٥٦٣)، \"لسان العرب\" لابن منظور ٩/ ١٨٥ - ١٨٧ (عزز)، \"الدر المصون\" للسمين الحلبي ٢/ ١٢٠.\n(٧) البيت للمُتَلَمِّس الضُّبَعي في \"ديوانه\" (ص ١٠٦).\nانظر: \"لسان العرب\" لابن منظور ٩/ ١٨٧، \"تاج العروس\" للزبيدي ١٥/ ٢٣٠ (عزز)، \"الأغاني\" للأصفهاني ٢٤/ ٢٣٠. وذكره ابن دريد في \"جمهرة اللغة\" (ص ٣٤١) ولم ينسبه.\nورواية \"الديوان\": (عَنُس) بدل (أجُدٌ).\nو(ضمرت): نحلت. (تعزَّز لحمها): اشتد وصلب. و(النسع): سير جلدي تُشد به =","vol":"4","page":126},{"text":"فاستجاب الله ﷿ دعاء إبراهيم (١) ﵇ وبعث فيهم محمدًا، سيد الأنبياء.\nولذلك قال رسول الله - ﷺ -: \"إني عند الله في أمِّ الكتاب لخاتم النبيين، وإنَّ آدم لَمُنْجدلٌ في طِيْنَتِهِ (٢) وسوف أُنَبِّئُكُم بذلك أنا (٣) دعوةُ أبي إبراهيم، وبشارة عيسى قومَهُ، ورؤيا أمي التي رأت أنها (٤) خرج منها نورٌ أضاءت له قصور الشام، وكذا ترى أمهات النبيين\".\n[٣١٠] أخبرناه عبد الله بن حامد (٥)، قال: أنا أبو تراب الموصلي (٦)، قال: قرأت على على بن محمد الجَكَّاني (٧) حدثكم\n_________\n= الرحال. و(لا تنبس): لا تنطق ولا تصيح. وهو في هذا يصف ناقته.\n(١) ساقطة من (ت).\n(٢) قوله: (وإنَّ آدم لمنجدلٌ في طينته): أي: مطروح على وجه الأرض صورةً من طين لم تجرِ فيه الروح بعد. قاله الخطابي في \"غريب الحديث\" ٢/ ١٥٦.\n(٣) من (ت).\n(٤) في (ت): أنَّه.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) محمد بن إسحاق بن إبراهيم، أبو تراب الموصلي. من ساكني هراة.\nحدث بهراة عن: عمير بن مرداس النهاوندي، وعلي بن الحسين بن الجنيد الرازي، وعلي بن محمد بن عيسى الماليني.\nوعنه: أبو منصور محمد بن محمد الأزدي وأبو القاسم الداودي القاضي، توفي سنة (٣٤٦ هـ).\n\"تاريخ الإسلام\" للذهبي ٢٥/ ٣٥٨.\n(٧) من (ج)، وفي (س): (الحكاني) بالمهملة، وفي الهامش: (الخطابي)، وفي (ش): (الحكاكي)، وفي (ت): (الحطابي) بالمهملة، والمثبت الصواب.\nوهو أبو الحسن على بن محمد بن عيسى الخزاعي الهروي الجَكَّاني. قال ياقوت =","vol":"4","page":127},{"text":"اليمان الحكم بن نافع (١)، حدثنا أبو بكر بن عبد الله (٢) عن سعيد\n_________\n= الحموي: جَكَّان: بالفتح ثم التشديد، محلة على باب مدينة هَرَاة، منها أبو الحسن علي بن محمد بن عيسى الهروي الجكاني، رحل إلى الشام فسمع أبا اليمان ويحيى ابن صالح الوحاظي بحمص. . ثم أورد ياقوت عن أبي عبد الله الحاكم أنَّه قال: سمعت أبا عبد الله بن أبي ذُهل يقول: سمعت أبا تراب محمد ابن إسحاق الموصلي يقول: كنا في مجلس عبد الله بن أحمد بن حنبل ببغداد فحدثنا عن أبيه عن أبي اليمان بحديث، وإلى جنبي رجل هروي لم يكتب ذلك الحديث، فقلت له: لم لا تكتب؟ فقال: حدثنا شيخ لنا ثقة مأمون بهراة عن أبي اليمان، وهو حيٌّ يقال له: علي بن محمد بن عيسى الجكاني، فكان ذلك سبب خروجي إلى خراسان. . ثم ذكر ياقوت قصة سفر الموصلي ولقياه بالجكاني وسماعه منه.\nوذكره المزِّي ضمن الرواة عن أبي اليمان. وذكره الذهبي فقال: الشيخ، المحدث، الثقة، مُسنِد هَرَاة، قال: ووثَّقه بعض الحفاظ. توفي سنة (٢٩٢ هـ). \"تاريخ دمشق\" لابن عساكر ٤٣/ ٢٠٥، \"معجم البلدان\" لياقوت ٢/ ١٤٨، \"تهذيب الكمال\" للمزي ٧/ ١٤٧، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤٥٤.\n(١) ثقة، ثبت.\n(٢) أبو بكر بن عبد الله بن أبي مريم الغسَّاني الشَّامي. وقد يُنسب إلى جده. قيل: اسمه بكير. وقيل: عبد السلام. ضعَّفه أحمد، وابن معين، وأبو زرعة، والنسائي، والدارقطني.\nوقال أبو حاتم: ضعيف الحديث، طرقه لصوص فأخذوا متاعه فاختلط.\nوقال الذهبي: ضعيف عندهم. وقال ابن حجر: ضعيف، وكان قد سُرق بيته فاختلط. مات سنة (١٥٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٠٤، \"تهذيب الكمال\" للمزي ٣٣/ ١٠٨، \"ميزان الاعتدال\" للذهبي ٤/ ٤٩٧، \"تهذيب التهذيب\" لابن حجر ١/ ٤٩٠، \"تقريب التهذيب\" لابن حجر (٨٠٣١)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٥١٠).","vol":"4","page":128},{"text":"ابن سويد (١)، عن العرباض بن سارية (٢) قال: قال رسول الله - ﷺ - (٣)\n_________\n(١) سعيد بن سويد الكلبي، شامي قال البخاري: لا يُتابع في حديثه، وقال البزار: شامي ليس به بأس، ولم يذكر ابن أبي حاتم فيه جرحًا ولا تعديلًا. وذكره ابن حبان في \"الثقات\".\n\"التاريخ الكبير\" للبخاري ٢/ ١/ ٤٧٦، \"كشف الأستار\" (٢٣٦٥)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٩، \"الثقات\" لابن حبان ٤/ ٢٨٠، \"الكامل\" لابن عدي ٣/ ٤٠٨، \"ميزان الاعتدال\" للذهبي ٢/ ١٤٥، \"لسان الميزان\" لابن حجر ٣/ ٣٣.\n(٢) العِرْبَاض -بكسر أوله وسكون الراء بعدها موحدة وبعد الألف معجمة- ابن سارية السُّلَمي أبو نَجيح. صحابي مشهور من أهل الصفة، ونزل حمص، ومات بعد (٧٠ هـ). \"الاستيعاب\" لابن عبد البر ٣/ ٣٠٨، \"أسد الغابة\" لابن الأثير ٤/ ١٩، \"الإصابة\" لابن حجر ٤/ ٣٩٨.\n(٣) [٣١٠] الحكم على الإسناد:\nفي إسناده ضعف لضعف أبي بكر بن أبي مريم.\nولكنه توبع كما سيأتي.\nالتخريج:\nرواه أحمد في \"المسند\" ٤/ ١٢٨ (١٧١٦٣) عن أبي اليمان الحكم بن نافع به مثله. ومن طريق أبي اليمان رواه الحاكم في \"المستدرك\" ٢/ ٦٠٠، والبيهقي في \"دلائل النبوة\" ١/ ٨٣.\nورواه ابن أبي عاصم في \"السنة\" (٤٠٩)، والطبري في \"جامع البيان\" ١/ ٥٥٦، والطبراني في \"المعجم الكبير\" ١٨/ ٢٥٢ (٦٣١)، والبزار كما في \"كشف الأستار\" ٣/ ١١٣ (٢٣٦٥)، من طرق عن أبي بكر بن أبي مريم به.\nقال الحاكم: هذا حديث صحيح الإسناد. وتعقبه الذهبي فقال: قلت: أبو بكر ضعيف. وقال البزار: لا نعلمه يروى بإسناد أحسن من هذا، وسعيد بن سويد شامي لا بأس به.\nورواه أحمد في \"المسند\" ٤/ ١٢٧ (١٧١٥٠)، والبخاري في \"التاريخ الكبير\" =","vol":"4","page":129},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٦/ ٦٨، والطبري في \"جامع البيان\" ١/ ٥٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٨٨ (١٢٦٤)، والطبراني في \"المعجم الكبير\" ١٨/ ٢٥٢ (٦٢٩، ٦٣٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢٤/ ٣١١ (٦٤٠٤)، والبيهقي في \"دلائل النبوة\" ١/ ٨٠، ٢/ ١٣٠، والآجري في \"الشريعة\" ٣/ ١٤٠٨ (٩٤٨) من طرق عن معاوية بن صالح، عن سعيد بن سويد، عن عبد الأعلى بن هلال السلمي، عن العرباض بن سارية مرفوعًا. وذكر فيه معاوية بن صالح الواسطة بين الصحابي وسعيد بن سويد.\nوذكره الهيثمي في \"مجمع الزوائد\" ٨/ ٢٢٣ وقال: رواه أحمد بأسانيد، والبزار والطبراني بنحوه، وأحد أسانيد أحمد رجاله رجال الصحيح غير سعيد بن سويد. وقد وثقه ابن حبان.\nوفي الباب:\nأ- عن أبي هريرة قال: قالوا يا رسول الله، متى وجبت لك البنوة؟ قال: \"وآدم بين الروح الجسد\".\nرواه الترمذي كتاب المناقب، باب في فضل النبي - ﷺ - (٣٦٠٩)، والحاكم في \"المستدرك\" ٢/ ٦٠٩، والبيهقي في \"دلائل النبوة\" ٢/ ١٣٠.\nقال الترمذي: هذا حديث حسن غريب من حديث أبي هريرة، لا نعرفه إلا من هذا الوجه.\nب- حديث ميسرة الفجر، بمثل حديث أبي هريرة.\nرواه أحمد في \"المسند\" ٥/ ٥٩ (٢٠٥٩٦)، والطبراني في \"المعجم الكبير\" ٢٠/ ٣٥٣ (٨٣٣، ٨٣٤)، والحاكم في \"المستدرك\" ٢/ ٦٠٨. وصححه الحاكم، وقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢٢٣: رجاله رجال الصحيح.\nج- وأخرج الإمام أحمد في \"المسند\" ٤/ ٦٦ (١٦٦٢٣)، ٥/ ٣٧٩ (٢٣٢١٢) مثله عن عبد الله بن شقيق عن رجل.\nقال الهيثمي: رجاله رجال الصحيح.\nد- وعن أبي أمامة صُدَي بن عجلان الباهلي قال: قلت: يا رسول الله، ما كان =","vol":"4","page":130},{"text":"<span data-type=\"title\" id=toc-502>١٣٠ </span>- قوله -﷿-: ﴿وَمَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرَاهِيمَ إِلَّا مَنْ سَفِهَ نَفْسَهُ﴾ الآية،\nوذلك أن عبد الله بن سلام دعا ابني أخيه سلمة ومهاجرًا إلى الإسلام فقال لهما: قد علمتما أن الله ﷿ قال في التوراة: إني باعث من ولد (١) إسماعيل نبيّا اسمه أحمد، فمن آمن به فقد اهتدى ورشد، ومن لم يؤمن به فهو ملعون، فأسلم سلمة، وأبى مهاجر أن يسلم، فأنزل الله تعالى: ﴿وَمَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرَاهِيمَ﴾ (٢) أي: يترك\n_________\n= أول بدء أمرك؟ قال: \"دعوة أبي إبراهيم، وبشرى عيسى، ورأت أمي أنَّه يخرج منها نور أضاءت منه قصور الشام\".\nرواه أحمد في \"المسند\" ٥/ ٢٦٢ (١٦٦٢٣)، والطيالسي في \"المسند\" (ص ١٥٥) (١٢٣٦)، والطبراني في \"المعجم الكبير\" ٨/ ٢٠٥ (٧٧٢٩). قال الهيثمي في \"مجمع الزوائد\" ٨/ ٢٢٢: رواه أحمد وإسناده حسن، وله شواهد تقويه، ورواه الطبراني.\nهـ- وعن خالد بن معدان، عن نفرٍ من أصحاب رسول الله - ﷺ - قالوا له: يا رسول الله أخبرنا عن نفسك. قال: \"نعم أنا دعوة أبي إبراهيم، وبشرى أخي عيسى، ورأت أمي حين حملت بي أنَّه خرج منها نور أضاء لها قصور الشام\".\nرواه ابن إسحاق في \"السيرة النبوية\" ١/ ١٧٥ ومن طريقه الطبري في \"جامع البيان\" ١/ ٥٥٦، والحاكم في \"المستدرك\" ٢/ ٦٠٠، والبيهقي في \"دلائل النبوة\" ١/ ٨٣. وصححه الحاكم. وقوى وجوَّد إسناده ابن كثير في \"البداية والنهاية\" ٢/ ٢٧٥.\n(١) في (ج): (بني).\n(٢) ذكره مقاتل بن سليمان في \"تفسيره\" ١/ ٦٩، والحيري في \"الكفاية\" ١/ ٧٣، والزمخشري في \"الكشاف\" ١/ ١٩٠، والبغوي في \"معالم التنزيل\" ١/ ١٥٢، والخازن في \"لباب التأويل\" ١/ ١١٢، والبيضاوي في \"أنوار التنزيل\" ١/ ١٨٩، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٧٨، والمناوي في \"الفتح =","vol":"4","page":131},{"text":"دينه وشريعته، يقال: رغبت في الشيء إذا أردته ورغبت عنه إذا تركته. وأصل الرغبة: رفع الهمة عن الشيء هاليه، يقال: رغبت في فلان وإليه إذا سمت نفسه إليه، والأصل فيه الكثرة فمعنى قوله ﴿وَمَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرَاهِيمَ﴾ أي يرفع نفسه عنها.\n﴿إِلَّا مَنْ سَفِهَ نَفْسَهُ﴾\nقال ابن عباس: خَسِرَ نَفْسَهُ (١).\nوقال (٢) حبان عن الكلبي: ضلَّ مِنْ قِبَلِ نَفْسِهِ (٣).\nوقال أبو روق: عجز رأيه (٤) عن نفسه (٥).\nوقال يمان: حَمق رأيه (٦).\nو﴿نَفْسَهُ﴾ نصب في هذِه الأقاويل بحذف (٧) حرف الصفة.\n_________\n= السماوي\" ١/ ١٨٣.\nقال ابن حجر: ذكره الثعلبي، وتبعه الزمخشري.\nونقل المناوي عن السيوطي أنَّه قال في هذا الخبر: لم أقف عليه في شيء من كتب الحديث ولا التفاسير المسندة.\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٢، والخازن في \"لباب التأويل\" ١/ ١١٢، وأبو حيان في \"البحر المحيط\" ١/ ٥٦٥.\n(٢) من (ت).\n(٣) \"معالم التنزيل\" للبغوي ١/ ١٥٢.\n(٤) في (ت): برأيه.\n(٥) \"البحر المحيط\" لأبي حيان ١/ ٥٦٥.\nوانظر \"النكت والعيون\" للماوردي ١/ ١٩٣.\n(٦) المصدران السابقان.\n(٧) في النسخ الأخرى: بنزع، والمثبت من (س).","vol":"4","page":132},{"text":"وقال الفراء: نصب (١) على التفسير، وكان الأصل فيه (٢): سفهت نفسه، فلما أضاف الفعل إلى صاحبها خرجت النفس مفسرة ليعلم موضع السفه، كما يقال: ضقت به ذرعًا، معناه: ضاق ذرعي به، ويقال: ألم زيد رأسه ووجع بطنه (٣).\nوقال أبو عبيدة: سَفِهَ نَفْسَهُ: أوبق نفسه وأهلكها (٤).\nوقال هشام وابن كيسان: جَهِلَ نَفْسَهُ (٥).\nوحكى المفضل بن سلمة عن بعضهم: سفه حق نَفْسِهِ (٦).\nوالنفسُ على هذِه الأقوال (٧) نصب بوقوع الفعل عليه (٨) وهذا كما جاء في الخبر: من عرف نفسه فقد (٩) عرف وبه (١٠).\n_________\n(١) في (ش): انتصب.\n(٢) ساقطة من (ج)، (ت).\n(٣) انظر: \"معاني القرآن\" ١/ ٧٩.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٥٦.\n(٥) ذكره الواحدي في \"الوسيط\" ١/ ٢١٤، والبغوي في \"معالم التنزيل\" ١/ ١٥٢، عن ابن كيسان. وهو اختيار الزجاج، كما في \"معاني القرآن\" ١/ ٢١١.\n(٦) انظر: \"البحر المحيط\" لأبي حيان ١/ ٥٦٥.\n(٧) في (ش): الأقاويل.\n(٨) ساقطة من (ت).\n(٩) ساقطة من (ج).\n(١٠) ذكره الواحدي في \"الوسيط\" ١/ ٢١٤، والبغوي في \"معالم التنزيل\" ١/ ١٥٣، وذكره السخاوي في \"المقاصد الحسنة\" (ص ٤١٦)، وابن عراق في \"تنزيه الشريعة\" ٢/ ٤٠٢، والعجلوني في \"كشف الخفاء\" (ص ٣٤٣).\nوقال: قال ابن تيمية: موضوع. وقال النووي -قبله-: ليس بثابت. وقال =","vol":"4","page":133},{"text":"وأصْلُ السَّفَهِ والسَّفَاهَةِ والسَّفَاه: الجَهْلُ وضَعْفُ الرَّأيِ يقال: سَفِهَ يَسْفَهُ، وَسَفَهَ يَسْفُهُ.\nوقال النَّمر بن تَوْلَب (١):\nبَكَرَتْ تصحُّكِ الملامة فاسْمَعِي. . . سَفَة يُنَبِّؤُكِ المَلامَةَ فَارْتقِي (٢)\n﴿وَلَقَدِ اصْطَفَيْنَاهُ﴾ أي: اخترناه، وأصل الطاء فيه تاء حولت طاء لقرب مخرجهما وليطوع اللسان به، ﴿فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ\n_________\n= أبو المظفر ابن السمعاني في \"القواطع\": إنه لا يُعرف مرفوعًا، وإنما يُحكى عن يحيى بن معاذ الرازي. يعني من قوله.\nوقال ابن الغرس بعد أن نقل عن النووي أنَّه ليس بثابت، قال: لكن كُتُب الصوفية مشحونة به، يسوقونه مساق الحديث، كالشيخ محي الدين بن عربي، وغيره. . . قال: وللحافظ السيوطي فيه تأليف سماه \"القول الأشبه في حديث من عرف نفسه فقد عرف ربه\". والكتاب ضمن الكتب الموجودة في \"الحاوي للفتاوي\" للسيوطي.\nوذكره أبو نعيم في \"حلية الأولياء\" ١٠/ ٢١٨ عن سهل التستري.\n(١) النَّمر بن تولب، من عُكل، وكان شاعرًا جوادًا، ويُسمَّى الكيِّس لحسن شعره، وهو جاهلي، وأدرك الإسلام فأسلم.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ١٦٠، \"الشعر والشعراء\" لابن قتيبة (ص ١٩١).\n(٢) هكذا في (س)، والبيت ورد منسوبًا للنمر في \"مجاز القرآن\" ١/ ١٣٣، \"تفسير الطبري\" ٥/ ١٧٨، \"تفسير ابن المنذر\" ٢/ ٨٠٣ وسيأتي أيضًا في سورة النساء: ٨١ بلفظ:\nهبت لتذلني من الليل اسمعي. . . سفهًا تبيتك الملامة فاهجعي","vol":"4","page":134},{"text":"الصَّالِحِينَ﴾ أي: الفائزين. قاله الزجاج (١).\nوقال ابن عباس: يعني مع آبائه الأنبياء في الجنَّة (٢). بيانه قوله ﷿ حكاية عن يوسف ﵇: ﴿تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ﴾ (٣).\nوقال الحسين بن الفضل: في الآية تقديم وتأخير، تقديرها: ولقد اصطفيناه في الدنيا والآخرة وإنه لمن الصالحين (٤). نظيره في سورة النحل (٥).\n\n<span data-type=\"title\" id=toc-503>١٣١ </span>- قوله -﷿-: ﴿إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ﴾\nأي: استقمْ على الإسلام واثْبُتْ عليه؛ لأنَّه كان مسلمًا كقوله تعالى: ﴿فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ﴾ (٦) أي اثبت على علمك.\nوقال ابن عباس: قال له (٧) ذلك حين خرج من السَّرَب (٨).\n_________\n(١) \"معاني القرآن\" ١/ ٢١١.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٣، والخازن في \"لباب التأويل\" ١/ ١١٢ ولم ينسباه لأحد.\n(٣) يوسف: ١٠١.\n(٤) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢٢، وأبو حيان في \"البحر المحيط\" ١/ ٥٦٦. وذكره -دون نسبة- الرازي في \"مفاتيح الغيب\" ٤/ ٧١.\n(٥) يريد قوله تعالى: ﴿وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ﴾ النحل: ١٢٢.\n(٦) محمد: ١٩.\n(٧) من النسخ الأخرى.\n(٨) ذكره الواحدي في \"الوسيط\" ١/ ٢١٥، والبغوي في \"معالم التنزيل\" ١/ ١٥٣، =","vol":"4","page":135},{"text":"وقال الكلبي وابن كيسان: معناه أخلص دينك لله بالتوحيد (١).\nوقال عطاء: أسلم (٢) نفسك إلى الله وفوض أمرك (٣) إليه. وقيل: اخضع واخشع (٤).\n﴿قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-504>١٣٢ </span>- ﴿وَوَصَّى﴾\nوفي مصحف عبد الله: (فوصى) (٥) وقرأ أهل المدينة والشام (وأوصى) بالألف وكذلك هو في مصاحفهم. قال أبو عبيد: وكذلك\n_________\n= والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢٣، والخازن في \"لباب التأويل\" ١/ ١١٣.\nقال الواحدي: قال الكلبي عن ابن عباس: رفع إبراهيم الصخرة عن باب السَّرَب، ثم خرج منه فنظر إلى الكوكب والشمس والقمر، كما ذكر الله عنه في قوله: ﴿فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ. . .﴾ الآيات، فقال له ربه أسلم، أي: أخلص دينك لله بالتوحيد.\nوالسَّرَب: بفتح الراء، حفير تحت الأرض، وقيل: بيت تحت الأرض. \"لسان الميزان \" ٦/ ٢٢٧ (سرب).\n(١) ذكره الواحدي في \"الوسيط\" ١/ ٢١٥، والبغوي في \"معالم التنزيل\" ١/ ١٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢٣، وأبو حيان في \"البحر المحيط\" ١/ ٥٦٦.\n(٢) في (ت): سلم.\n(٣) في النسخ الأخرى: (أمورك). وقول عطاء: نقله عنه الواحدي ١/ ٢١٥، والبغوي في \"معالم التنزيل\" ١/ ١٥٣، وأبو حيان في \"البحر المحيط\" ١/ ٥٦٦.\n(٤) \"البحر المحيط\" لأبي حيان ١/ ٥٦٦.\n(٥) ذكره الكرماني في \"شواذ القراءة\" (ص ٣٣) عن المصنف.\nوالذي في \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٢٤: ﴿وَوَصَّى﴾.","vol":"4","page":136},{"text":"رأيت في مصحف عثمان - ﵁ -. وقرأ الباقون: ﴿وَوَصَّى﴾ مشدَّدًا (١)، وهما لغتان، يقال: أوصيته بكذا ووصيته (٢) إذا أمرته به مثل، أنزل ونزَّل، قال الله تعالى: ﴿فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا﴾ (٣)، وتصديق الإيصاء قوله تعالى: ﴿يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ﴾ (٤) وقوله: ﴿يُوصِي بِهَا﴾ (٥) وقوله: ﴿يُوصِينَ﴾ (٦)، وقوله: ﴿تُوصُونَ﴾ (٧)، ودليل التوصية قوله ﷿: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ﴾ (٨) وقوله: ﴿فَلَا يَسْتَطِيعُونَ تَوْصِيَةً﴾ (٩).\n﴿بِهَا﴾ قال الكلبي ومقاتل: يعني بكلمة الإخلاص لا إله إلا الله (١٠).\n_________\n(١) \"السبعة\" لابن مجاهد (ص ١٧١)، \"الحجة\" للفارسي ٢/ ٢٢٧، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٧)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٦٥.\n(٢) في النسخ الأخرى زيادة: به.\n(٣) الطارق: ١٧.\n(٤) النساء: ١١.\n(٥) النساء: ١١.\n(٦) النساء: ١٢.\n(٧) النساء: ١٢.\n(٨) العنكبوت: ٨، لقمان: ١٤، الأحقاف: ١٥، والآية ساقطة من (ج).\n(٩) يس: ٥٠.\n(١٠) ذكره عنهما الواحدي في \"الوسيط\" ١/ ٢١٦، والبغوي في \"معالم التنزيل\" ١/ ١٥٣. وذكره الخازن في \"لباب التأويل\" ١/ ١١٣، وأبو حيان في \"البحر المحيط\" ١/ ٥٧٠ ولم ينسباه.","vol":"4","page":137},{"text":"وقال أبو عبيدة: إن شئت رددت الكناية إلى الملة؛ لأنه ذكر ملة إبراهيم، وإن شئت رددتها إلى الوصية (١).\nوقال المفضل: بالطاعة كناية عن غير مذكور، كقوله: ﴿حَتَّى تَوَارَتْ بِالْحِجَابِ﴾ (٢).\nوقال طرفة:\nعَلَى مِثْلها أمضي إِذا قَال صَاحِبِي. . . ألا لَيْتني أفْديك منها وأفْتَدي (٣)\nأي من الفلاة.\nوقوله: ﴿إِبْرَاهِيمُ بَنِيهِ﴾ أي بنيه الثانية: إسماعيل وأمه هاجر القبطية، وإسحاق وأمه سارة، ومَدْيَنَ ومَدَاينَ ويفشان وزمران وشبق (٤) وشُوح وأمهم جميعًا قطورا بنت يقطن الكنعانية تزوجها إبراهيم بعد وفاة سارة (٥).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٣.\n(٢) ص: ٣٢، ذكره ولم ينسبه أبو حيان في \"البحر المحيط\" ١/ ٥٧٠، والسمين الحلبي في \"الدر المصون\" ٢/ ١٢٥.\n(٣) \"ديوان طرفة مع الشرح\" (ص ١٠١) وفيه (أنجو) بدل (أمضي).\nوصحح في هامش (س) إلى (أمضي). وورد البيت كذلك في \"الإنصاف\" لابن الأنباري ١/ ٩٦، \"الدرر اللوامع على همع الهوامع\" لأحمد الشنقيطي ٢/ ٢٦٩. والهاء في (منها) تعود إلى مضمر، وهي الصحراء المهلكة. وهو الشاهد حيث عادت على غير مذكور.\n(٤) في النسخ الأخرى: يسبق، والمثبت من (س).\n(٥) \"تاريخ الرسل والملوك\" للطبري ١/ ١٨٥، \"عرائس المجالس\" للمصنف =","vol":"4","page":138},{"text":"﴿وَيَعْقُوبُ﴾ وسمي (١) بذلك؛ لأنه والعيص كانا توأمين فتقدم عيص في الخروج من بطن أمه وخرج يعقوب على إثره آخذًا بعقبه، قاله ابن عباس.\nوقد مضت القصة (٢).\nوقيل سمي يعقوب لكثرة عقبه.\n[٣١١] حدثنا أبو منصور محمَّد بن عبد الله الحمشاذي (٣)، أنا أبو إسحاق إبراهيم بن عبد الله القصَّار (٤)، قال: نا يعقوب بن يوسف أبو الفضل البخاري (٥)،\n_________\n= (ص ٨٥)، \"الكامل\" لابن الأثير ١/ ١٢٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٢٤.\n(١) في (ش): ويسمي.\n(٢) عند تفسير الآية (٤٠).\n(٣) كان عابدًا واعظًا مجاب الدعوة.\n(٤) أبو إسحاق إبراهيم بن عبد الله بن إسحاق الأصبهاني، المعدل، المعروف بالقصَّار.\nوإنَّما لقب بذلك؛ لأنه كان يغسل الموتى لورعه وزهده ومتابعته السنة في ذلك فلقِّب بالقصَّار.\nروى عنه أبو عبد الله الحاكم النيسابوري وغيره، وقال: حجَّ معنا أبو إسحاق ومعه ابنه أبو سعيد سنة إحدى وأربعين وثلاث مئة، وحدثا جميعًا ببغداد، ثم انصرفا. وتوفي أبو سعيد، وبقي أبو إسحاق يحدث ويشهد، ويغسل الموتى، إلى أن توفي سنة (٣٧٣ هـ)، وهو ابن مئة وثلاث سنين، وكُف بصره سنة (٣٦٧ هـ). \"الأنساب\" للسمعني ٤/ ٥٠٨.\n(٥) يعقوب بن يوسف بن معقل، أبو الفضل النيسابوري، قدم بغداد وحدث بها عن =","vol":"4","page":139},{"text":"قال: نا إبراهيم بن عبد الرحيم (١)، قال: نا زكريا بن عدي (٢)، قال: نا مسلم بن خالد (٣)، عن زياد (٤)، عن محمَّد بن المنكدر (٥)، عن صفوان ابن سليم (٦)،\n_________\n= إسحاق بن راهويه، روى عنه محمَّد بن مخلد. \"تاريخ بغداد\" للخطيب ١٤/ ٢٨٦.\n(١) إبراهيم بن عبد الرحيم بن عمر، أبو إسحاق، وُيعرف بابن دنوقا. قال الدارقطني: هو ثقة، وقال الخطيب البغدادي: أخبرنا محمَّد بن عبد الواحد حدثنا محمَّد بن العباس، قال: قرئ علي ابن المنادي وأنا أسمع، قال: وإبراهيم بن عبد الرحيم ابن عمر ابن دنوقا، أبو إسحاق، ثخين الستر، صدوق في الرواية، كتب الناس عنه فأكثروا، توفي سنة (٢٧٩ هـ).\n\"تاريخ بغداد\" للخطيب ٦/ ١٣٥، \"المنتظم\" لابن الجوزي ١٢/ ٣٢٨.\n(٢) زكريا بن عدي بن الصلت التيمي، مولاهم، أبو يحيى، نزيل بغداد، وهو أخو يوسف، ثقة، جليلٌ، يحفظ. مات سنة (٢١١ هـ) أو (٢١٢ هـ).\n\"تهذيب الكمال\" للمزي ٩/ ٣٦٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٣٢، \"تقريب التهذيب\" لابن حجر (٢٥٣٥).\n(٣) الزنجي، صدوق، كثير الأوهام.\n(٤) زياد بن سعد بن عبد الرحمن الخراساني، نزيل مكة ثم اليمن، ثقة، ثبت. قال ابن عيينة: كان أثبت أصحاب الزهريّ. من السادسة.\n\"تهذيب الكمال\" للمزي ٩/ ٤٧٤، \"تهذيب التهذيب\" لابن حجر ١/ ٦٤٧، \"تقريب التهذيب\" لابن حجر (٢٠٩١).\n(٥) محمَّد بن المنكدر بن عبد الله بن الهُدير -بالتصغير- التيمي، المدني، ثقة فاضل، مات سنة (١٣٠ هـ) أو بعدها. وهو من أقران صفوان بن سليم، ويروي عنه.\n\"تهذيب الكمال\" للمزي ١٦/ ٥٠٣، \"تقريب التهذيب\" لابن حجر (٦٣٦٧).\n(٦) صفوان بن سليم المدني، أبو عبد الله الزهريّ، مولاهم، ثقة، مفتٍ، عابد، رُمي بالقدر، من الرابعة، مات سنة (١٣٢ هـ) وله اثنتان وسبعون سنة.\n\"تهذيب الكمال\" للمزي ١٣/ ١٨٤، \"تقريب التهذيب\" لابن حجر (٢٩٤٩).","vol":"4","page":140},{"text":"عن أنس بن مالك (١) قال: قال رسول الله - ﷺ -: \"بعثت على إثر ثمانية آلاف نبي، أربعة آلاف من بني إسرائيل\" (٢).\nومعنى الآية: ووصى بها أيضًا يعقوب بنيه الاثني عشر وهم: روبيل -وهو أكبر ولده- وشمعون، ولاوي، ويهوذا، وريالون، ويشخر، ودان، وتَفْتالي (٣)، وجاد، وأشر، ويوسف، وبنيامين (٤).\n﴿يَابَنِيَّ﴾ معناه: أن يا بني. وكذلك هي (٥) في قراءة أُبي وابن مسعود (٦).\n_________\n(١) صحابي.\n(٢) [٣١١] الحكم على الإسناد:\nإسناده ضعيف؛ لأجل مسلم الزنجي، صدوق كثير الأوهام.\nالتخريج:\nرواه أبو نعيم في \"حلية الأولياء\" ٣/ ١٨٩ من طريق زكريا بن عدي، به مثله. قال أبو نعيم: غريب من حديث زياد تفرَّد به زكريا، ورواه أحمد بن حازم عن صفوان ومحمد عن أنس مقرونًا.\nوالرواية التي أشار إليها أبو نعيم: رواها ابن عدي في \"الكامل\" ١/ ١٦٨.\nوذكره الذهبي في \"ميزان الاعتدال\" للذهبي ٤/ ١٠٣ في ترجمة مسلم بن خالد الزنجي، وذكر هذا الحديث ضمن عدد من مروياته، ثم قال الذهبي: فهذِه الأحاديث وأمثالها تُردُّ بها قوة الرجل، ويضعَّف.\n(٣) في (ش): تقيالي.\n(٤) \"تاريخ الرسل والملوك\" للطبري ١/ ١٩١، \"عرائس المجالس\" للمصنف (ص ٨٩)، \"الكامل\" لابن الأثير ١/ ١٢٦، \"البحر المحيط\" لأبي حيان ١/ ٥٧٩، \"البداية والنهاية\" لابن كثير ١/ ١٩٧.\n(٥) في (ش)، (ت): هو.\n(٦) ذكرها الكرماني في \"شواذ القراءة\" (ص ٣٢) عن المصنف. وذكرها أيضا =","vol":"4","page":141},{"text":"وقال الفراء: إنما قال ذلك؛ لأن الوصية قول، فكان تقديره: وقال يا بني، كقوله ﷿: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا﴾ (١) أي: وقال لهم؛ لأن العِدَة قول، وقال: ﴿يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ﴾ معناه: ﴿لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ (٢).\nوقال الشاعر:\nإني سأبْدِي لَكَ فِيمَا أبْدِي\nلي شَجَنَانِ شَجَنٌ بِنَجْدِ\nوشَجَنٌ لي بِبِلادِ الهِنْدِ (٣)\nأي: وأقول؛ لأن الإبداء في المعنى كالقول باللسان (٤).\n[٣١٢] وسمعت أبا القاسم الحبيبي (٥) يقول: سمعت أبا القاسم عبد الرحمن بن المظفر الأنباري (٦)\n_________\n= الزمخشري في \"الكشاف\" ١/ ١٩٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢٥.\n(١) الفتح: ٢٩.\n(٢) النساء: ١١.\n(٣) الرَّجز ذكره الفراء في \"معاني القرآن\" ١/ ٨٠ فيما أنشده الكسائي. وهو بلا نسبة في \"جامع البيان\" للطبري ٣/ ٩٥، \"المخصَّص\" لابن سيده ١٢/ ٢٢٣، \"مقاييس اللغة\" لابن فارس ٣/ ٢٤٩، \"لسان العرب\" لابن منظور ٧/ ٣٨ (شجن).\n(٤) \"معاني القرآن\" للفراء ١/ ٨٠.\n(٥) قيل: كذبه الحاكم.\n(٦) عبد الرحمن بن المظفر أبو القاسم الأنباري، أخذ القراءة عرضًا عن أبي بكر بن =","vol":"4","page":142},{"text":"يحكي عن ابن مجاهد (١): أنه حكى عن بعضهم: (ويعقوبَ) نصبًا نسقًا على بنيه داخلًا في جملة المُوصينَ (٢).\n﴿إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ﴾ أي: اختار لكم الإِسلام ﴿فَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ﴾ مؤمنون. وقيل: مخلصون (٣). وقيل: مفوضون.\n_________\n= مجاهد، روى القراءة عنه إسماعيل بن محمَّد البردعي.\n\"غاية النهاية في طبقات القراء\" لابن الجزري ١/ ٣٨٠. وتصحَّف فيه إلى الأنصاري.\n(١) الإمام، المقرئ، المحدِّث، ثقة، مأمون.\n(٢) [٣١٢] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف أبي بكر بن عبد الله بن أبي مريم.\nكما أنَّ أبا تراب الموصلي لم تتبيَّن حاله.\nإلا أن الحديث حسن شواهده، والله أعلم.\nشيخ المصنف كذبه الحاكم. نُسبت هذِه القراءة إلى عمرو بن فائد الأسواري، وإسماعيل بن عبد الله المكي، وطلحة بن مصرف، وإسماعيل الضرير.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٩)، \"شواذ القراءة\" للكرماني (ص ٣٢)، \"المحرر الوجيز\" لابن عطية ١/ ٢١٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٢٤، \"البحر المحيط\" لأبي حيان ١/ ٥٧٠.\n(٣) في (ش): مصلحون.\nوانظر: \"معالم التنزيل\" للبغوي ١/ ١٥٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٢٦، \"لباب التأويل\" للخازن ١/ ١١٣.\nقال أبو المظفَّر السمعاني: فإن قيل: كيف قال: ﴿فَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ﴾ وليس بيدهم أن لا يموتوا إلا مسلمين؟\nقيل معناه: داوموا على الإِسلام حتى لا يصادفكم الموت إلا وأنتم مسلمون، وهذا يقول القائل: لا أرَينَّك تفعل هكذا، معناه: لا تفعل كذا حتى لا أراك =","vol":"4","page":143},{"text":"[٣١٣] أخبرنا أبو القاسم الحسن بن محمَّد بن الحسن (١)، قال: أنا أبو علي محمَّد بن عمر بن على البُرْنَوذي (٢)، قال: نا علي بن\n_________\n= وأنت فاعلٌ له. .\n\"تفسير القرآن\" للسمعاني ٢/ ٦٥.\nانظر: \"جامع البيان\" للطبري ١/ ٥٦١، \"معاني القرآن\" للزجاج ١/ ٢١٢، \"النكت والعيون\" للماوردي ١/ ١٩٣، \"البحر المحيط\" لأبي حيان ١/ ٥٧١.\n(١) هو ابن حبيب، قيل: كذبه الحاكم.\n(٢) في (ت): (اليربوعي).\nورد اسمه في الأصول محمَّد بن عمر بن علي ولعله أبو علي محمَّد بن علي بن عمر البرنوذي المذكّر، النيسابوري، الواعظ.\nو(البُرْنَوذي): بضم الباء الموحدة، وسكون الراء، وفتح النون والواو، وفي آخرها الذال المعجمة. هذِه النسبة إلى برنوذ، وهي قرية من قرى نيسابور.\nوأبو علي من قدماء شيوخ الحاكم، قال عنه الحاكم: سمع من أحمد بن الأزهر، ومحمد بن يزيد، وإسحاق بن عبد الله بن رَزين، فلو اقتصر على هؤلاء لصار محدِّث عصره، لكنه حدث عن شيوخ أبيه: محمَّد بن رافع وأقرانِه، وأتى أيضًا عنهم بالمناكير، فالشَّرَهُ يحملنا على الرواية عن أمثاله. وذكر الحاكم أيضًا أن أبا علي هذا سرق حديث الأعمال.\nقال أبو المظفر السمعاني بعد أن نقل قول الحاكم: قلتُ: والعجب أن الحاكم ﵀ ذكر في حقه هذا الفصل، ثم أخرج عنه حديثًا كثيرًا في عوالي سفيان بن عيينة عنه عن عتيق عن سفيان. قال ابن حجر معقِّبًا على قول السمعاني: قلت: إنما رواها على شرطه لكون أبي على حدثه فيها كذلك، وإن لم يكن أبو علي صادقًا في دعوى سماعها، نعم كان حقه أن يذكر ذلك عقيب تخريجها ولا يتبع بذكر ذلك في موضع آخر.\nوذكر أبو الحجاج المزِّي أبا على هذا ضمن من روى عن أحمد بن الخليل البغدادي فقال: . . وأبو علي محمَّد بن على بن عمر المذكِّر النيسابوري، أحد =","vol":"4","page":144},{"text":"الحسن بن أبي عيسى الدَّرَابَجَرْدِي (١)، قال: نا إبراهيم بن الأشعث (٢)، عن الفضيل بن عياض (٣) في قوله ﷿: ﴿فَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ﴾ أي: محسنون بربكم الظن (٤).\n* * *\n_________\n= الضعفاء الكذابين المعروفين بسرقة الأحاديث.\nتوفي البرنوذي سنة (٣٣٧ هـ).\n\"الأنساب\" للسمعاني ١/ ٣٣١، \"تهذيب الكمال\" للمزي ١/ ٣٠٤، \"ميزان الاعتدال\" للذهبي ٣/ ٦٥١، \"لسان الميزان\" لابن حجر ٥/ ٢٩٢.\n(١) ثقة.\n(٢) ذكره ابن حبان في \"الثقات\" وقال: يغرب ويتفرد، ويخطئ ويخالف.\n(٣) ثقة، عابد، إمام.\n(٤) [٣١٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا. وعلته أبو علي البرنوذي.\nذكره البغوي في \"معالم التنزيل\" ١/ ١٥٤، السيوطي في \"الدر المنثور\" ١/ ٢٥٦، وقال: وأخرج الثعلبي عن فضيل بن عياض. . الخ.\nوذكر هذا القول: القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٢٦، والخازن في \"لباب التأويل\" ١/ ١١٣، دون نسبة.","vol":"4","page":145},{"text":"<span data-type=\"title\" id=toc-505>١٣٣ </span>- قوله -﷿-: ﴿أَمْ كُنْتُمْ شُهَدَاءَ﴾\nأي: حضورًا ﴿إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ﴾ الآية. نزلت في اليهود حين قالوا للنبي - ﷺ -: ألست تعلم أن يعقوب يوم مات أوصى بنيه باليهودية (١)؟ وعلى هذا القول يكون الخطاب لليهود.\nوقال الكلبي: لما دخل يعقوب مصر رآهم يعبدون الأوثان والنيران، فجمع ولده وخاف عليهم ذلك (٢) فقال لهم: ﴿مَا تَعْبُدُونَ مِنْ بَعْدِي﴾ (٣).\nوقال عطاء: إن الله تعالى لم يقبض نبيًّا حتى يخيره بين الموت والحياة، فلما خُيِّرَ يعقوب قال: أنظرني حتى أسأل ولدي وأوصيهم. ففعل الله ذلك به (٤)، فجمع ولده وولد ولده، وقال لهم:\n_________\n(١) ذكره مقاتل بن سليمان في \"تفسيره\" ١/ ٧٠. وأورده الواحدي في \"أسباب النزول\" (ص ٢٤)، وفي \"الوسيط\" ١/ ٢١٦، والبغوي في \"معالم التنزيل\" ١/ ١٥٤، وابن الجوزي في \"زاد المسير\" ١/ ١٤٩، ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٧٩.\nوأورده كذلك المناوي في \"الفتح السماوي\" ١/ ١٨٣ ونقل عن السيوطي قولَه: لم أقف عليه.\n(٢) من (ج)، (ت).\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٤، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٨٠.\nانظر: \"مفاتيح الغيب\" للرازي ٤/ ٧٦، \"البحر المحيط\" لأبي حيان ١/ ٥٧٣.\n(٤) ساقطة من (ت).","vol":"4","page":146},{"text":"قد حضر أجلى فـ ﴿مَا تَعْبُدُونَ مِنْ بَعْدِي﴾؟ أي: من بعد موتي، ﴿قَالُوا نَعْبُدُ إِلَهَكَ﴾ (١).\nقرأ أُبَيّ (قَالُوا نَعْبُدُ إِلَهَكَ وَإِلَهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ) الآية (٢).\nوقرأ يحيى بن يعمر والجحدري: (وإله أبِيكَ) على الواحد (٣) قالوا: لأن إسماعيل عم يعقوب لا أبوه. وقراءة (٤) العامة: ﴿آبَائِكَ﴾ على الجمع، وقالوا عم الرجل صنْوُ أبيه.\nقال النبي - ﷺ - للعباس: \"هذا بقية آبائي\" (٥).\n_________\n(١) ذكره -تبعًا للثعلبي- البغوي في \"معالم التنزيل\" ١/ ١٥٤، ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٨٠.\nوذكره الواحدي في \"الوسيط\" ١/ ٢١٧، والرازي في \"مفاتيح الغيب\" ٤/ ٧٦ عن ابن عباس.\nوذكره: دون نسبه الخازن في \"لباب التأويل\" ١/ ١١٤، وأبو حيان في \"البحر المحيط\" ١/ ٥٧٣.\n(٢) \"شواذ القراءة\" للكرماني (ص ٣٢)، \"الكشاف\" للزمخشري ١/ ١٩٢، \"البحر المحيط\" لأبي حيان ١/ ٥٧٣.\nوعند الكرماني: وإله إبراهيم وإسحاق.\nوفي \"الكشاف\" و\"البحر المحيط\": وإله إبراهيم.\n(٣) في (ت): التوحيد.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٩)، \"شواذ القراءة\" للكرماني (ص ٣٢)، \"المحرر الوجيز\" لابن عطية ١/ ٢١٤.\n(٤) في (ت): وقرأ.\n(٥) رواه الطبراني في \"المعجم الكبير\" ١١/ ٨٠ (١١١٠٧) عن ابن عباس مرفوعًا بلفظ: \"استوصوا بعمِّي العباس خيرًا، فإنه بقية آبائي، وإنما عم الرجل صنو أبيه\". =","vol":"4","page":147},{"text":"وقال أيضًا: \"ردُّوا عليَّ أبي فإني أخْشَى أنْ تَفْعَل بِهِ قُرَيْشٌ ما فعلت ثقيف بعروة بن مسعودٍ\" يعني العباس (١).\n_________\n= قال الهيثمي في \"مجمع الزوائد\" ٩/ ٢٦٩: رواه الطبراني، وفيه عبد الله بن خراش وهو ضعيف، ووثقه ابن حبان وقال: ربما أخطأ. وبقية رجاله وثقوا.\nورواه الطبراني في \"المعجم الصغير\" ١/ ٣٤٤ (٥٧٢) من حديث الحسن بن علي مرفوعًا بلفظ: \"احفظوني في العباس فإنَّه بقية آبائي\". قال الطبراني: لا يروى عن الحسن بن علي إلا بهذا الإسناد، تفرَّد به على بن محمَّد العلوي. وقال الهيثمي: فيه جماعة لم أعرفهم.\nوهو في \"ضعيف الجامع الصغير\" ١/ ١٠٧ (٢١٣).\nورواه الخطيب في \"تاريخ بغداد\" ١٠/ ٦٨ من حديث عبد المطلب بن ربيعة مرفوعًا بلفظ: \"احفظوني في العباس، فإنه بقية آبائي، وإن عم الرجل صنو أبيه\". وإسناده ضعيف، كما في \"سلسلة الأحاديث الضعيفة\" ٤/ ٤١٥ (١٩٤٤).\nوورد كذلك من حديث علي بن أبي طالب، ذكره السيوطي في \"الجامع الصغير\" (٢٦٦) ونسبه لابن عدي، وابن عساكر.\nورواه ابن أبي شيبة في \"مصنفه\" ١١/ ١٧٢ (٣٢٧٤٩) كتاب الفضائل، باب ما ذكر في العباس، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣١ عن مجاهد، وهو مرسل.\n(١) رواه ابن أبي شيبة في \"مصنفه\" ١٣/ ٣٨٨ (٣٧٨٩٩) كتاب المغازي، باب فتح مكة: عن عكرمة مرفوعًا في سياق طويل في فتح مكة وغزوة الطائف، وفيه: فانطلق العباس فركب بغلة رسول الله - ﷺ - الشهباء، فانطلق، فقال رسول اللهﷺ -: \"رُدُّوا عليَّ أبي، رُدُّوا عليَّ أبي، فإنَّ عمَّ الرجل صنو أبيه، إنِّي أخاف أن تفعل به ما فعلت ثقيف بعروة بن مسعود، دعاهم إلى الله فقتلوه، أما واللهِ لئن ركبوها منه لأُضرمنَّها عليهم نارًا. . \"\nوانظر: \"كنز العمال\" ١٤/ ٥٨٤ (٣٩٦٥٤).\nوعروة بن مسعود: هو الثقفي، أحد الأكابر من قومه، وأسلم عند انصراف النبي =","vol":"4","page":148},{"text":"والعرب تسمي العم أبًا كما تسمى الخالة أمًّا، قال الله تعالى: ﴿وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ﴾ (١) يعني يعقوب، وليّا وهي (٢) خالة يوسف ﴿إِلَهًا وَاحِدًا﴾ أي: نعرفه ونعبده إِلَهًا وَاحِدًا ﴿وَنَحْنُ لَهُ مُسْلِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-506>١٣٤ </span>- ﴿تِلْكَ أُمَّةٌ﴾\nأي: جماعة ﴿قَدْ خَلَتْ﴾ أي: مضت ﴿لَهَا مَا كَسَبَتْ﴾ من الدين والعمل ﴿وَلَكُمْ مَا كَسَبْتُمْ﴾ منهما ﴿وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ﴾ وإنما تُسْألونَ عَمَّا تعملون أنتم.\n\n<span data-type=\"title\" id=toc-507>١٣٥ </span>- قوله﷿ ﴿وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى تَهْتَدُوا﴾.\nقال ابن عباس: نزلت في رؤوس يهود المدينة: كعب بن الأشرف ومالك بن الصيف ووهب بن يهوذا وأبي ياسر بن أخطب، وفي نصارى أهل (٣) نجران: السيد والعاقب وأصحابهما؛ وذلك أنهم خاصموا المسلمين في الدين، كل فرقة تزعم أنها أحق بدين الله من غيرها، فقالت اليهود: نبينا موسى أفضل الأنبياء، وكتابنا التوراة أفضل الكتب وديننا أفضل الأديان. وكفرت بعيسى والإنجيل ومحمد والقرآن. وقالت النصارى: نبينا عيسى أفضل الأنبياء، وكتابنا\n_________\n= - ﷺ - من الطائف، واستأذنه أن يرجع إلى قومه فقال: إني أخاف أن يقتلوك. فأذن له، فدعاهم إلى الإِسلام ونصح لهم فعصوه، ورماه رجل من ثقيف بسهم فقتله. انظر: \"الاستيعاب\" لابن عبد البر ٣/ ١٧٦، \"أسد الغابة\" لابن الأثير ٤/ ٣٠.\n(١) يوسف: ١٠٠.\n(٢) من (ج).\n(٣) ساقطة من (ش).","vol":"4","page":149},{"text":"الإنجيل أفضل الكتب، وديننا أفضل الأديان. وكفرت بمحمد والقرآن، وقال كل واحد من الفريقين للمؤمنين: كونوا على ديننا فلا دين إلا ذلك ودعوهم إلى دينهم (١). فقال الله تعالى: ﴿قُلْ﴾ يا محمَّد ﴿بَلْ مِلَّةَ﴾ أي: بل (٢) نتَّبع ملة ﴿إِبْرَاهِيمَ﴾، وقرأ الأعرج: (بل ملةُ) رفعًا على الخبر (٣) ﴿حَنِيفًا﴾ نصبٌ على القطع أراد: بل نتَّبع (٤) ملة إبراهيم الحنيف. فلما أسقطت الألف واللام لم تتبع النكرة المعرفة، فانقطع منه فنصب، قاله نحاة الكوفة، وقال أهل البصرة: نصب على الحال (٥).\n_________\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ٤٤)، والبغوي في \"معالم التنزيل\" ١/ ١٥٥، والخازن في \"لباب التأويل\" ١/ ١١٤، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٨١.\nوأخرج الطبري في \"جامع البيان\" ١/ ٥٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٩٦ (١٣٠٠) عن ابن عباس قال: قال عبد الله بن صوريا الأعور لرسول الله - ﷺ -: ما الهدى إلا ما نحن عليه، فاتبعنا يا محمَّد تهتد. وقالت النصارى مثل لك. فأنزل الله ﷿ فيهم: ﴿وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى تَهْتَدُوا قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (١٣٥)﴾.\nذكره السيوطي في \"لباب النقول في أسباب النزول\" (ص ٢٦)، ونسبه لابن أبي حاتم فقط، وذكره السيوطي في \"الدر المنثور\" ١/ ٢٥٧ وعزاه لابن إسحاق، وابن جرير، وابن المنذر، وابن أبي حاتم.\n(٢) من (ت).\n(٣) \"شواذ القراءة\" للكرماني (ص ٣٢)، \"المحرر الوجيز\" لابن عطية ١/ ٢١٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٢٨.\n(٤) من (ت).\n(٥) \"إعراب القرآن\" للنحاس ١/ ٢٦٦، \"البيان\" لابن الأنباري ١/ ١٢٥، \"إملاء ما =","vol":"4","page":150},{"text":"قال ابن عباس: الحنيف: المائل عن الأديان كلها إلى دين الإِسلام (١). وأصله من الحنف، وهو ميل وعوج في القدم، ومنه أحنف بن قيس (٢).\nوقال مقاتل: مخلصًا (٣). وقال كثير بن زياد (٤): سألت الحسن عن الحنيفية، فقال: هي حج هذا (٥) البيت (٦).\n_________\n= من به الرحمن\" للعكبري ١/ ٦٥، \"المجيد في إعراب القرآن المجيد\" للصفاقسي (ص ٤٢٤).\n(١) ذكره الواحدي في \"الوسيط\" ١/ ٢١٨، والبغوي في \"معالم التنزيل\" ١/ ١٥٥، والخازن في \"لباب التأويل\" ١/ ١١٥، وأبو حيان في \"البحر المحيط\" ١/ ٥٧٨.\n(٢) \"معاني القرآن\" للزجاج ١/ ٢١٤، \"تفسير القرآن\" للسمعاني ٢/ ٦٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٢٨، \"الدر المصون\" للسمين الحلبي ٢/ ١٣٧.\n(٣) \"تفسير مقاتل\" ١/ ٧٠.\nوذكره السمرقندي في \"بحر العلوم\" ١/ ١٦١ عن مقاتل.\nورواه الطبري في \"جامع البيان\" ١/ ٥٦٤ عن السدي، وذكره عنه الماوردي في \"النكت والعيون\" ١/ ١٩٤، وأبو حيان في \"البحر المحيط\" ١/ ٥٧٨، وذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ١٠٢ عن مجاهد.\n(٤) كثير بن زياد، أبو سهل البُرْساني، بصري، نزل بلخ، ثقة، من السادسة.\n\"تهذيب الكمال\" للمزي ٢٤/ ١١٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٥٨، \"تقريب التهذيب\" لابن حجر (٥٦٤٥).\n(٥) ساقطة من (ت).\n(٦) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٩ ومن طريقه رواه الطبري في \"جامع البيان\" ١/ ٥٦٥ عن كثير بن زياد، عن الحسن.\nورواه الطبري في \"جامع البيان\" ١/ ٥٦٦ عنه من طريق آخر، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٩٧، وابن كثير في \"تفسير القرآن العظيم\" ١/ ١٩٢.","vol":"4","page":151},{"text":"وقال الضحاك: إذا كان مع الحنيف (١) المسلم فهو الحاج، وإذا لم يكن معه المسلم (٢) فهو المسلم (٣).\nوقال قتادة: من الحنيفية الختان وتحريم نكاح الأخت (٤).\n﴿وَمَا كَانَ مِنَ الْمُشْرِكِينَ﴾، ثم علَّمَ المُؤْمِنين مجرى التوحيد وطريق الإيمان فقال عزَّ مِنْ قائل:\n\n<span data-type=\"title\" id=toc-508>١٣٦ </span>- ﴿قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا﴾\nيعني القرآن ﴿وَمَا أُنْزِلَ إِلَى إِبْرَاهِيمَ﴾ وهو عشر صحف ﴿وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ﴾ يعني أولاد يعقوب، واحدهم سبط، سمُّوا بذلك؛ لأنه ولد لكل واحد منهم جماعة من الناس، وسبط الرجل حافده، ومنه قيل للحسن والحسين سبطا رسول الله - ﷺ -،\n_________\n(١) في (ت): الحنيفية.\n(٢) في (ش): الحج.\n(٣) في (ت): السالم.\nذكره بنحو هذا اللفظ: البغوي في \"معالم التنزيل\" ١/ ١٥٦، وأبو حيان في \"البحر المحيط\" ١/ ٥٧٨.\nورواه عبد الرزاق في \"تفسير القرآن\" ١/ ٥٩ ومن طريقه الطبري في \"جامع البيان\" ١/ ٥٦٧ عن الضحاك، بمثل قول الحسن السابق.\nوهكذا ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٩٧، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ١٠٢.\n(٤) رواه بنحوه عبد الرزاق في \"تفسير القرآن\" ١/ ٦٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٩٨ (١٣٠٧). وذكره البغوي في \"معالم التنزيل\" ١/ ١٥٦، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ١٠٢.","vol":"4","page":152},{"text":"والأسباط (١) من بني إسرائيل كالقبائل من العرب، والشعوب من المعجم (٢).\n[٣١٤] وسمعت أبا القاسم بن أبي بكر المكتب (٣) يقول: سمعت أبا بكر محمَّد بن المنذر الضرير (٤) يقول: (سمعتُ أبا محمَّد الغشاني (٥) يقول: سمعت أبا سعيد الضرير (٦) يقول:) (٧) أصل السبط في اللغة شجرة ملتفة كثيرة الأغصان، فسمي الأسباط بها لكثرتهم، فكما أن الأغصان من شجرة واحدة كذلك الأسباط كانوا من يعقوب، وكان في الأسباط أنبياء، لذلك قال: ﴿وَمَا أُنْزِلَ إِلَيْهِمْ﴾ (٨).\nوقيل: هم بنو يعقوب من صلبه، صاروا كلهم أنبياء (٩).\n_________\n(١) ساقطة من (ش).\n(٢) \"عرائس المجالس\" للمصنف (ص ٨٩)، \"تفسير القرآن\" للسمعاني ٢/ ٧١، للبغوي \"معالم التنزيل\" ١/ ١٥٦.\n(٣) هو أبو الحسن الحبيبي، كذبه الحاكم.\n(٤) لم أجده.\n(٥) في (ت): (الغسَّاني) ولم أجده.\n(٦) اللغوي، الفاضل، ثقة.\n(٧) ما بين القوسين ساقط من (س).\n(٨) [٣١٤] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وفيه من لم أجده.\nلم أقف عليه.\n(٩) \"بحر العلوم\" للسمرقندي ١/ ١٦١، \"معالم التنزيل\" للبغوي ١/ ١٥٦، \"الكشاف\" =","vol":"4","page":153},{"text":"﴿وَمَا أُوتِيَ مُوسَى﴾ يعني التوراة في ﴿وَعِيسَى﴾ يعني: (١) الإنجيل، ﴿وَمَا أُوتِيَ﴾ أي أعطي ﴿النَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ﴾ فنؤمن ببعض، ونكفر ببعض كما فعلت اليهود والنصارى ﴿وَنَحْنُ لَهُ مُسْلِمُونَ﴾.\nفلما نزلت هذِه الآية قرأها رسول الله - ﷺ - على اليهود والنصارى) (٢) وقال: \"إن الله أمرني بهذا\"، فلما سمعت اليهود بذكر عيسى أنكروا وتكبروا (٣) وكفروا، وقالت النصارى: إن عيسى ليس بمنزلة سائر الأنبياء، ولكنه ابن الله. فأنزل الله ﷿:\n\n<span data-type=\"title\" id=toc-509>١٣٧ </span>- ﴿فَإِنْ آمَنُوا﴾\n(يعني اليهود والنصارى) (٤) ﴿بِمِثْلِ مَا آمَنْتُمْ بِهِ﴾ (٥) أي بجميع ما\n_________\n= للزمخشري ١/ ١٩٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٢٩، \"البحر المحيط\" لأبي حيان ١/ ٥٧٩.\n(١) من (ت).\n(٢) ما بين الأقواس ساقط من (س).\n(٣) من (ت).\n(٤) ما بين القوسين من (ج).\n(٥) ذكره بهذا اللفظ أبو حيان في \"البحر المحيط\" ١/ ٥٨١.\nوأخرج الطبري في \"جامع البيان\" ١/ ٥٦٨ من طريق محمَّد بن إسحاق قال: حدثني محمَّد بن أبي محمَّد مولى زيد بن ثابت قال: حدثني سعيد بن جبير -أو عكرمة- عن ابن عباس قال: أتى رسول الله - ﷺ - نفرٌ من يهود، فيهم أبو ياسر بن أخطب، ورافع بن أبي رافع، وعازر، وخالد، وزيد، وأزار بن أبي أزار، وأشْيَع، فسألوه عمن يؤمن به من الرسل، فقال: \"أؤمن بالله وما أنزل إلينا وما =","vol":"4","page":154},{"text":"آمنتم به كإيمانكم، وقيل: ﴿مِثْلِ﴾ صلة أي بما آمنتم به. وهكذا كان يقرؤها ابن عباس ويقول: اقرأوا: فإن آمنوا بما آمنتم به فليس لله مثل (١). ونظيرها قوله تعالى: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ (٢) (٣) أي كهو، قال الشاعر:\nيا عاذِلي دعْني مِن عذْلِكَا. . . مِثْلِي لا يَقْبَلُ مِنْ مِثْلِكَا (٤)\n_________\n= أنزل إلى إبراهيم وإسماعيل وإسحاق ويعقوب والأسباط وما أوتي موسى وعيسى وما أوتي النبيون من ربِّهم لا نُفرِّق بين أحد منهم ونحن له مسلمون\". فلمّا ذكر عيسى جحدوا نبوَّته، وقالوا: لا نؤمن بعيسى، ولا نؤمن بمن آمن به. فأنزل الله فيهم: ﴿قُلْ يَاأَهْلَ الْكِتَابِ هَلْ تَنْقِمُونَ مِنَّا إِلَّا أَنْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ مِنْ قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَاسِقُونَ﴾ [المائدة: ٥٩].\nوهو في \"السيرة النبوية\" لابن هشام ٢/ ٢١٦. وذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٨١، ٣٨٢.\n(١) أخرج الطبري في \"جامع البيان\" ١/ ٥٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٤٠١ (١٣١٦)، وابن أبي داود في \"المصاحف\" (ص ٧٦)، من طريق شعبة، عن أبي حمزة القصَّاب، عن ابن عباس قال: لا تقولوا: ﴿فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنْتُمْ بِهِ﴾ فإنَّ الله لا مثل له، ولكن قولوا: فإن آمنوا بالذي آمنتم به فقد اهتدوا. أو قال: فإن آمنوا بما آمنتم به.\nوقد وجَّه ابن جرير في \"جامع البيان\" ٣/ ١١٤ هذِه القراءة، وبين المعنى الصحيح لقوله ﴿فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنْتُمْ بِهِ﴾.\n(٢) الشورى: ١١.\n(٣) قال ابن أبي العز في \"شرح العقيدة الطحاوية\" ١/ ١٢١: وفي إعراب ﴿كَمِثْلِهِ﴾ وجوه ثلاثة: أحسنها أنَّ الكاف صلة زيدت للتأكيد.\n(٤) البيت بلا نسبة في \"البيان\" لابن الأنباري ٢/ ٣٤٥، \"تفسير القرآن\" للسمعاني =","vol":"4","page":155},{"text":"أي: أنا لا أقبل منك.\n﴿فَقَدِ اهْتَدَوْا وَإِنْ تَوَلَّوْا فَإِنَّمَا هُمْ فِي شِقَاقٍ﴾\nقال ابن عباس وعطاء والأخفش: في خلاف. ويقال: شاقَّ يُشَاقُّ مشاقةً إذا خالف، كأن كل واحد أخذ في شق غير شق صاحبه (١). دليله قوله: ﴿لَا يَجْرِمَنَّكُمْ شِقَاقِي﴾ (٢) أي: خلافي، وأنشد:\nوكان إليها كالذي اصْطَادَ بِكْرَهَا. . . شِقَاقًا وبُغْضُا أوْ أطمَّ وأهجَرَا (٣)\nوقال (ابن سلمة) (٤) وابن السري (٥):\n_________\n= ٢/ ٧٣١، \"الوسيط\" للواحدي ١/ ٢٢١، \"زاد المسير\" لابن الجوزي ١/ ١٥١، \"البحر المحيط\" لأبي حيان ١/ ٥٨٢.\n(١) انظر: \"بحر العلوم\" للسمرقندي ١/ ١٦٢، \"معالم التنزيل\" للبغوي ١/ ١٥٦ - ١٥٧، \"مفاتيح الغيب\" للرازي ٤/ ٨٤، \"البحر المحيط\" لأبي حيان ١/ ٥٨٢.\n(٢) هود: ٨٩.\n(٣) البيت للنابغة الجعدي في \"ديوانه\" (ص ٦٣)، وذكره الزمخشري في \"أساس البلاغة\" (ص ٣٩٦) (طمم). وقوله: (أطمَّ): زاد في البغض وبالغ فيه. و(أهجر): أرتكب أعمال القبح والفحش. يقول: لقد كرهت البقرة ذلك الثور كما كرهت السبع الذي افترس ولدها.\nمن \"شرح الديوان\". والشاهد قوله: شقاقًا، أي: خلافًا.\n(٤) في (ت): ابن أبي سلمة، وهو خطأ، فهو المفضل بن سلمة.\n(٥) هو هنَّاد بن السَّري بن مصعب بن أبي بكر بن شَبر بن صَعْفُوق، الإِمام، الحجة، القدوة، زين العابدين، أبو السري التميمي الدارمي الكوفي، مصنِّف كتاب \"الزهد\" وغير ذلك. توفي سنة (٢٤٣ هـ).\n\"تهذيب الكمال\" ٣٠/ ٣١١، \"سير أعلام النبلاء\" للذهبي ١١/ ٤٦٥، \"طبقات الحفاظ\" للسيوطي (٥٠٠).","vol":"4","page":156},{"text":"في عداوة كأن كل واحد منهما أخذ (١) في شق صاحبه أي في جهده وما يشق عليه، من قوله تعالى: ﴿إِلَّا بِشِقِّ الْأَنْفُسِ﴾ (٢). دليله قوله تعالى: ﴿ذَلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ﴾ (٣) الآيات. أي: عادوا الله ورسوله.\nقال بشر بن أبي حازم الأسدي (٤):\nفإذْ جُزَّتْ نَوَاصي آلِ بَدْر. . . فَأَدُّوْهَا وأَسْرى فِي الوثاقِ (٥)\nوإلَّا فاعْلَمُوا أنَّا وأنتُمْ. . . بُغَاةٌ ما حَيينَا فِي شِقَاقِ (٦)\nأي: في عداوة.\nوقال مقاتل وأبو عبيدة: في ضلال واختلاف (٧). بيانه قوله تعالى:\n_________\n(١) ساقطة من (ت).\n(٢) النحل: ٧.\n(٣) الأنفال: ١٣، الحشر: ٤.\n(٤) بشر بن أبي حازم: شاعر جاهلي قديم، من بني أسد، شهد حرب أسد وطيئ، وشهد هو وابنه نوفل بن بشر الحلف بينهما. ذكره ابن سلام في الطبقة الثانية من طبقات فحول شعراء الجاهلية.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٩٧، \"الشعر والشعراء\" لابن قتيبة (ص ١٦٤).\n(٥) هذا البيت ساقط من النسخ الأخرى، والمثبت من (س).\n(٦) \"ديوان بشر\" (ص ١٦)، \"الكتاب\" لسيبويه ٢/ ١٥٦، \"مجاز القرآن\" لأبي عبيدة ١/ ٥٨، \"خزانة الأدب\" للبغدادي ١٠/ ٢٩٣، ٢٩٧.\n(٧) \"تفسير مقاتل\" ١/ ٧١، وذكره الرازي ٤/ ٨٥ عنهما.\nانظر: \"بحر العلوم\" للسمرقندي ١/ ١٦٢، \"الكفاية\" للحيري ١/ ٧٥، \"لباب التأويل\" للخازن ١/ ١١٦، \"البحر المحيط\" لأبي حيان ١/ ٥٨٢.","vol":"4","page":157},{"text":"﴿وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا﴾ (١) أي: اختلاف بينهما. قال الشاعر:\nإلَى كَمْ تَقْتُلُ العلماءَ قَسْرًا. . . وتَفْخَرُ بالشِّقَاقِ وبِالنِّفَاقِ (٢)\nأي: بالضلال والاختلاف.\nوقال الكسائي: في خلع الطّاعة (٣). بيانه قوله تعالى: ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى﴾ (٤).\nوقال الحسن: في بعاد وفراق إلى يوم القيامة (٥).\n﴿فَسَيَكْفِيكَهُمُ اللَّهُ﴾ يا محمَّد، يعني اليهود والنصارى ﴿وَهُوَ السَّمِيعُ﴾ لأقوالهم ﴿الْعَلِيمُ﴾ بأحوالهم.\nوكفاه الله تعالى أمرهم بالسبي والقتل في بني قريظة، والنفي والجلاء في بني النضير، والجزية والذلة في نصارى نجران.\n_________\n(١) النساء: ٣٥.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٣ أو لم ينسبه. وفيه (وتفجر)، بدل (وتفخر).\n(٣) \"البحر المحيط\" لأبي حيان ١/ ٥٨٢.\n(٤) النساء: ١١٥.\n(٥) ورد بهذا اللفظ في \"البحر المحيط\" لأبي حيان ١/ ٥٨٢ دون نسبة.\nوورد تفسير الشقاق: بالفراق، عن أبي العالية، وقتادة، والربيع بن أنس، وابن زيد كما في \"جامع البيان\" للطبري ١/ ٥٦٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٤٠٢ (١٣٢٠).\nوهذِه التفاسير للشقاق متقاربة المعنى، كما ذكر أبو حيان في \"البحر المحيط\" ١/ ٥٨٢.","vol":"4","page":158},{"text":"<span data-type=\"title\" id=toc-510>١٣٨ </span>- قوله -﷿- ﴿صِبْغَةَ اللَّهِ﴾:\nقال أبو العالية: دين الله (١).\nوقال مجاهد: الإِسلام (٢).\nوقال ابن عباس: هي أن النصارى كان إذا وُلدَ لأحدهم ولدٌ فأتى عليه سَبْعَةُ أيام غمسوه في ماء لهم يقال له المعْمُودِي (٣) وصبغوه به لِيُطَهِّرُوهُ بذلك مكان الخِتَان فإذا فعلوا (٤) ذلك قالوا: الآن صار نصرانيًّا حقًّا. فأخبر (٥) الله تعالى أن دينه الإِسلام لا ما يفعله (٦) النصارى (٧).\n_________\n(١) رواه الطبري في \"جامع البيان\" ١/ ٥٧١. وورد هذا القول عن ابن عباس، ومجاهد، والحسن، وإبراهيم النخعي، وعبد الله بن كثير، والضحاك، وقتادة، وعكرمة، وعطية، والربيع بن أنس، والسدي، وابن زيد.\nانظر: \"جامع البيان\" للطبري ١/ ٥٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٤٠٢، ٤٠٣، \"تفسير القرآن\" للسمعاني ٢/ ٧٤، \"الوسيط\" للواحدي ١/ ٢٢٢، \"معالم التنزيل\" للبغوي ١/ ١٥٧.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ١/ ٥٨٣ عن مجاهد.\nورواه الطبري في \"جامع البيان\" ١/ ٥٧٠ عن قتادة في سياق طويل.\n(٣) في (ج): المعبودي، وهو تصحيف.\n(٤) في (ج): زيادة: به.\n(٥) في (ش): فأخبرنا.\n(٦) في (ج): يفعل.\n(٧) أورده عن ابن عباس: الواحدي في \"أسباب النزول\" (ص ٤٤)، والبغوي في \"معالم التنزيل\" ١/ ١٥٧، وابن الجوزي في \"زاد المسير\" ١/ ١٥١، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٣٢، والخازن في \"لباب التأويل\" ١/ ١١٦، وأبو =","vol":"4","page":159},{"text":"وقال ابن كيسان: صبغة الله: وجهة الله. يعني القبلة (١). قال: ويقال حجة الله التي احتج بها على عباده (٢).\nوقال (أبو عبيدة) (٣) والزجاج: خِلْقَةَ الله، من صَبَغْتُ الثوب إذا غيَرْتُ لونه وخِلْقَتَهُ، فيكون المعنى ابتدأ الخلْقَةَ على الإِسلام (٤).\nدليله: قول مقاتل في هذِه الآية: ﴿فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ (٥) أي: دين الله (٦) ويوضحه ما:\n[٣١٥] أخبرنا محمَّد بن عبد الله بن حمدون (٧)، قال: أنا أحمد بن محمَّد بن الحسن (٨)، قال: أنا محمَّد بن يحيى (٩) وعبد الرحمن بن بشر (١٠) وأحمد بن يوسف (١١)، قالوا: أنا عبد الرزاق (١٢)، قال:\n_________\n= حيان في \"البحر المحيط\" ١/ ٥٨٣، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٨٢.\n(١) ذكره أبو حيان في \"البحر المحيط\" ١/ ٥٨٣.\n(٢) ذكره الرازي في \"مفاتيح الغيب\" ٤/ ٨٧، وأبو حيان في \"البحر المحيط\" ١/ ٥٨٣ ونسباه للأصم.\n(٣) في (ج): أبو عبيد، وهو خطأ.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٥٩، \"معاني القرآن\" للزجاج ١/ ٢١٥.\n(٥) الروم: ٣٠.\n(٦) \"تفسير مقاتل\" ١/ ٧١.\n(٧) لم يذكر بجرح أو تعديل.\n(٨) ابن الشرقي، ثقة، مأمون.\n(٩) الذهلي، ثقة، حافظ، جليل.\n(١٠) ثقة.\n(١١) حافظ، ثقة.\n(١٢) ثقة، حافظ.","vol":"4","page":160},{"text":"أنا معمر (١)، عن همام بن منبه (٢)، قال: هذا ما حدثنا أبو هريرة (٣) عن محمَّد رسول الله - ﷺ - قال: \" (من يُوْلَدْ يُوْلَدْ) (٤) على هذِه الفطرة، فأبَوَاه يُهَوِّدَانِهِ أو يُنَصّرَانِهِ، كما تُنْتِجُونَ البَهِيْمَة، فهل تجدون فيها جَدْعَاء (٥) حتى تكونوا أنتم تَجْدَعُوْنَهَا؟ \" قالوا يا رسول الله، أفرأيت من يموت وهو صغير؟ قال: \"الله أعلم بما كانوا عَامِلِيْن\" (٦).\n_________\n(١) ثقة، ثبت، فاضل.\n(٢) ثقة.\n(٣) صحابي.\n(٤) في (ش): كل من يولد، وفي (ت): كل مولود يولد. . .\n(٥) في (ج)، (ت): من جدعاء، وفي (ش): من جدع.\nقال ابن الأثير: الجَدْع: قطع الأنف والأذن والشَّفة، وهو بالأنف أخص، فإذا أطلق غلب عليه. يقال: رجل أجدَع ومجدوع. إذا كان مقطوع الأنف. ومنه حديث المولود على الفطرة \"هل تحسون فيها من جدعاء\" أي: مقطوعة الأطراف، أو واحدها.\n\"النهاية\" ١/ ٢٤٧.\n(٦) [٣١٥] الحكم على الإسناد:\nرجاله ثقات، ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.\nرواه أحمد في \"مسنده\" ٢/ ٣١٥ (٨١٧٩)، والبخاري كتاب القدر، باب \"الله أعلم بما كانوا عاملين\" (٦٥٩٩)، ومسلم كتاب القدر، باب معنى \"كل مولود يولد على الفطرة. . \" (٢٦٥٨) (٢٤)، والبغوي في \"شرح السنة\" ١/ ١٥٤ (٨٤) كتاب الإيمان، باب أطفال المشركين. من طريق عبد الرزاق، عن معمر، عن همام بن منبِّه، عن أبي هريرة مرفوعًا بمثله، وورد من طرق أخرى في الصحيحين وغيرهما عن أبي هريرة.","vol":"4","page":161},{"text":"وقال (أبو عبيد) (١) سُنَّةَ الله (٢). ويقال (٣): هو الختان؛ لأنه يصبغ صاحبه بالدم (٤). وفي الخبر: الختان سنة للرجال مَكْرُمَةُ للنِّسَاءِ (٥).\n_________\n(١) من (ج) وفي باقي النسخ: (أبو عبيدة). والصواب ما أثبت.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٧، والخازن في \"لباب التأويل\" ١/ ١١٦، وأبو حيان في \"البحر المحيط\" ١/ ٥٨٣.\n(٣) في (ج): وقيل.\n(٤) أورده البغوي في \"معالم التنزيل\" ١/ ١٥٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٣٣، والخازن في \"لباب التأويل\" ١/ ١١٦، وأبو حيان في \"البحر المحيط\" ١/ ٥٨٣.\n(٥) رواه أحمد في \"مسنده\" ٥/ ٧٥ (٢٠٧١٩)، والبيهقي في \"السنن الكبرى\" ٨/ ٣٢٥، من طريق الحجاج بن أرطاة، عن أبي المليح بن أسامة، عن أبيه، مرفوعًا بمثله.\nورمز السيوطي لضعفه في \"الجامع الصغير\" (٤١٢٩)، وضعَّفه ابن الملقِّن في \"البدر المنير\" ٦/ ٩٤.\nورواه البيهقي في \"السنن الكبرى\" ٨/ ٣٢٥ من طريق الحجاج، عن مكحول، عن أبي أيوب به.\nوضعَّفه البيهقي.\nورواه الطبراني في \"المعجم الكبير\" ١١/ ٢٣٣ (١١٥٩٠)، والبيهقي في \"السنن الكبرى\" ٨/ ٣٢٤ من طريق الوليد بن مسلم، عن ابن ثوبان، عن محمَّد بن عجلان، عن عكرمة، عن ابن عباس مرفوعًا.\nقال البيهقي: هذا إسناد ضعيف، والمحفوظ أنه موقوف عليه، وكذا قال ابن الرفعة: لا يصح. وقال في \"المعرفة\": إنه لا يثبت رفعه.\nورواه الطبراني ١١/ ٣٥٩ (١٢٠٠٩) من طريق عكرمة، عن ابن عباس، موقوفًا.\nورواه الطبراني ١٢/ ١٨٢ (١٢٨٢٨) من طريق وكيع، عن سعيد بن بشير، عن قتادة، عن جابر بن زيد، عن ابن عباس، موقوفًا عليه. =","vol":"4","page":162},{"text":"وهي (١) نصب على الإغراء تقديره: اتبعوا والزموا صبغة الله (٢).\nوقال الأخفش: هي (٣) بدل من قوله ملَّة إبراهيم (٤).\n﴿وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً﴾ دينا (٥) ﴿وَنَحْنُ لَهُ عَابِدُونَ﴾ أي مطيعون.\n* * *\n_________\n= ورواه ابن أبي شيبة في \"المصنف\" ٨/ ٥٨٣ (٢٦٨٧٧) كتاب الأدب، في الختانة من فعلها، وابن أبي حاتم في \"العلل\" ٢/ ٢٤٧، والطبراني في \"المعجم الكبير\" ٧/ ٣٢٩، ٣٣٠ (٧١١٢، ٧١١٣) من طرق عن أبي المليح، عن أبيه، عن شداد ابن أوس مرفوعًا. وضعَّفه ابن القطان، وابن عبد البر.\nانظر: \"البدر المنير\" لابن الملقن ٦/ ٩٤.\n(١) في (ش): وهو.\n(٢) \"البيان\" لابن الأنباري ١/ ١٢٦.\n(٣) في (ش): هو.\n(٤) \"معاني القرآن\" ١/ ١٥٩.\n(٥) من (ج). ويبدو أنَّ المصنف يرجح تفسير ﴿صِبْغَةَ اللَّهِ﴾ هنا بدين الله. ولذا فسرها به. وذكر هذا القول سابقًا واستشهد عليه بحديث أبي هريرة السابق. وقد ورد هذا القول عن ابن عباس، وكثير من التابعين كما سبق. وهو القول الأظهر.","vol":"4","page":163},{"text":"<span data-type=\"title\" id=toc-511>١٣٩ </span>- ﴿قُلْ﴾ يا محمَّد لليهود والنصارى ﴿أَتُحَاجُّونَنَا﴾\nأتجادلوننا وتخاصموننا. وقرأ الأعمش والحسن وابن محيصن بنون واحدة مشددة (١). وقرأ الباقون بنونين خفيفتين اتباعًا للخط ﴿فِي اللَّهِ﴾ أي: في دين الله، وذلك أنهم قالوا: يا محمَّد، إنَّ الأنبياء كانوا منا وعلى ديننا، ولم يكن من العرب نبي، فلو كنت نبيًّا لكنت منَّا وعلى ديننا (٢).\n﴿وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ﴾ قال مقاتل والكلبي: لنا ديننا ولكم دينكم (٣). ﴿وَنَحْنُ لَهُ مُخْلِصُونَ﴾ أي: موحدون. وهذِه الآية منسوخة بآية السيف (٤).\nفصل في معنى الإخلاص:\n[٣١٦] سمعت أبا عبد الرحمن محمَّد بن الحسين (٥) وسألته عن الإخلاص ما هو؟ فقال: سمعت علي بن سعيد (٦) وأحمد بن محمَّد\n_________\n(١) \"شواذ القراءة\" للكرماني (ص ٣٢)، \"البحر المحيط\" لأبي حيان ١/ ٥٨٥، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤١٩.\n(٢) ذكره الواحدي في \"الوسيط\" ١/ ٢٢٣، وفي \"الوجيز\" ١/ ١٣٤، والبغوي في \"معالم التنزيل\" ١/ ١٥٧، والخازن في \"لباب التأويل\" ١/ ١١٦.\n(٣) \"تفسير مقاتل\" ١/ ٧١.\n(٤) \"الناسخ والمنسوخ\" للنحاس ٢/ ٦١٤، \"زاد المسير\" لابن الجوزي ١/ ١٥٢. وحكاه ابن الجوزي عن أكثر المفسِّرين.\n(٥) السلمي، متكلم فيه، وليس بعمدة.\n(٦) علي ابن سعيد الثغري. روى عنه كثيرًا السلمي في \"طبقات الصوفية\" (ص ١٤٩، ١٩٦، ٢٦١).","vol":"4","page":164},{"text":"ابن زكريا (١) وسألتهما عن الإخلاص ما هو؟ قالا: سمعنا على بن إبراهيم الشقيقي (٢)، وسألناه عن الإخلاص ما هو؟ قال: سمعت محمَّد بن جعفر الخصَّاف (٣) وسألناه عن الإخلاص ما هو؟ قال: سألت أحمد بن يسار (٤) عن: الإخلاص ما هو؟ قالَ: سألت أبا يعقوب الشريطي (٥) عن الإخلاص ما هو؟ قال: سألت أحمد بن\n_________\n(١) أحمد بن محمَّد بن زكريا، أبو العباس النسوي.\nقال الخطيب: قدم بغداد وحدث بها عن خلف بن محمَّد الخيام البخاري، ونحوه من الخراسانيين، حدثنا عنه أبو القاسم الأزهري، وأبو محمَّد الخلال، وكان ثقة. توفي سنة (٣٩٦ هـ).\n\"تاريخ بغداد\" للخطيب ٥/ ٩، وقد روى عنه السلمي كثيرًا في \"طبقات الصوفية\" (ص ٥١، ٨٠، ٩٣، ١٥٠، ١٩٧، ٢٩٣، ٣٤٣، ٣٥٠، ٣٥٧، ٣٨٦).\n(٢) علي بن إبراهيم بن يوسف أبو الحسن الشقيقي البصري الصوفي.\nحكى عن: إبراهيم بن أحمد بن المولد الرقي، وجعفر الديبلي، وعمر بن رفيل. روى عنه: أبو نصر بن الجبان، وأبو الحسن علي بن عبد الله بن جهضم الهمذاني، وعلي بن سعيد الثغري.\nله تصانيف على لسان القوم، صنف كتابًا سماه \"كتاب الإيضاح للمريدين\".\n\"تاريخ دمشق\" لابن عساكر ٤١/ ٢٥٢.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) أبو يعقوب الشريطي الصوفي البصري.\nكان حافظًا لعلوم عدة بصيرا بالحديث، صحب أبا تراب النخشبي، وكان معظما عند الناس.\n\"تاريخ بغداد\" للخطيب ١٤/ ٤٠٨، \"المنتظم\" لابن الجوزي ٥/ ٩١.","vol":"4","page":165},{"text":"غسان (١) عن الإخلاص ما هو؟ قال: سألت أحمد بن عطاء الهجيمي (٢) عن الإخلاص ما هو؟ قال: سألت عبد الواحد بن\n_________\n(١) أحمد بن غسان البصري الزاهد.\nله ذكر في ترجمة شيخه أحمد بن عطاء الهجيمي، حيث قال الذهبي أثناء ترجمة الهيجمي: صحبه جماعة منهم أحمد بن غسان الزاهد، وأبو بكر العطشي، وأبو عبد الله الحمَّال، وجلس في المشيخة بعده ابن غسَّان، فوقف دارًا لنفسه. . . ثم قال: ومات أحمد بن غسان قبل (٢٣٠ هـ)، ولكنه رجع عن القدر، وامتنع من القول بخلق القرآن، فأخذ وحُبس، فرأى في الحبس أحمد بن حنبل، والبويطي، فأعجبهما سمتُه وكلامه، وخاطباه، فانتفع توفي قبل سنة (٢٣٠ هـ).\n\"سير أعلام النبلاء\" للذهبي ٩/ ٤٠٨ - ٤٠٩.\n(٢) أحمد بن عطاء الهُجَيمي البصري أبو عمرو.\nقال ابن المديني: أتيتُه يومًا فوجدت معه درجًا يحدِّث به، فقلت له: أسمعتَ هذا؟ قال: لا، ولكن اشتريتُه وفيه أحاديث حسان أحدِّث بها هؤلاء فقلت: أما تخاف الله؟ تُقرِّب العباد إلى الله بالكذب على رسول الله - ﷺ -!\nوقال الدارقطني: متروك. وقال الأزدي: كان داعيةً إلى القدر، متعبِّدًا مغفَّلًا، يحدث بما لم يسمع.\nقال الذهبي: قلت: ما كان الرجل يدري ما الحديث، ولكنه عبد صالح وقع في القدر، نعوذ بالله من تُرَّهات الصَّوَفة، فلا خير إلا في الاتباع، ولا يمكن الاتباع إلا بمعرفة السنن.\nوقال فيه أيضًا: شيخ الصوفية العابد القانت. . القدري المبتدع، فما أقبح بالزهاد ركوبَ البدع.\nتوفي الهجيمي سنة (٢٠٠ هـ).\n\"الضعفاء والمتروكين\" للدارقطني (٣٣)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٤١٤، \"سير أعلام النبلاء\" للذهبي ٩/ ٤٠٨، \"ميزان الاعتدال\" للذهبي ١/ ١١٩، \"لسان الميزان\" لابن حجر ١/ ٢٢١.","vol":"4","page":166},{"text":"زيد (١) عن الإخلاص ما هو؟ قال: سألت الحسن (٢) عن الإخلاص ما هو؟ قال: سألت حذيفة (٣) عن الإخلاص ما هو؟ قال: سألت النبي - ﷺ - عن الإخلاص ما هو؟ قال: \"سألت جبريل ﵇ عن الإخلاص ما هو؟ قال: سألت ربَّ العزة عن الإخلاص ما هو؟ فقال: هُو سِرٌّ مِنْ سِرِّي اسْتَوْدَعْتُهُ قَلْبَ مَنْ أحْبَبْتُ مِنْ عِبَادي\" (٤).\n[٣١٧] وأخبرنا أبو سعيد محمَّد بن موسى بن الفضل (٥)،\n_________\n(١) عبد الواحد بن زيد، أبو عبيدة البصري، الزاهد.\nقال ابن معين: ليس حديثه بشيء، ضعيف الحديث. وقال أبو حاتم: ليس بالقوي في الحديث، ضعيف بمرَّة. وقال البخاري: تركوه. وقال النسائي: متروك الحديث. وقال ابن حبان: كان ممن غلب عليه العبادة، حتى غفل عن الإتقان فكثرت المناكير في حديثه. وقال الذهبي: . . حديثه من قَبيل الواهي عندهم. \"الضعفاء الصغير\" للبخاري (٢٣٠)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٠، \"الضعفاء والمتروكين\" للنسائي (٣٧٠)، \"المجروحين\" لابن حبان ٢/ ١٥٤، \"سير أعلام النبلاء\" للذهبي ٧/ ١٧٨، \"ميزان الاعتدال\" للذهبي ٢/ ٦٧٢.\n(٢) البصري، ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(٣) ابن اليمان الصحابي.\n(٤) [٣١٦] الحكم على الإسناد:\nإسناده واه، فيه أحمد بن عطاء وعبد الواحد بن زيد متروكان. وفيه من لم أجده.\nوقال عنه ابن حجر: حديث واه جدًّا.\nالتخريج:\nذكره الديلمي في \"الفردوس\" ٣/ ١٨٧ (٤٥١٣) عن علي وابن عباس مرفوعًا.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٣٤، وأبو حيان في \"البحر المحيط\" ١/ ٥٨٦، وابن حجر في \"فتح الباري\" ٤/ ١٠٩، والألوسي في \"روح المعاني\" ١/ ٣٩٩.\n(٥) أبو سعيد محمَّد بن موسى بن الفضل بن شاذان الصيرفي النيسابوري. =","vol":"4","page":167},{"text":"قال: أنا أبو عبد الله الصفار (١)، قال نا داود بن سليمان الخراساني (٢)،\n_________\n= في \"المنتخب من السياق لتاريخ نيسابور\": الثقة الرضا، المشهور بالصدق والإسناد العالي. وقال الذهبي: الشيخ الثقة المأمون.\nتوفي سنة (٤٢١ هـ).\n\"المنتخب من السياق لتاريخ نيسابور\" للصريفيني (١٧)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٣٥٠.\n(١) أبو عبد الله محمَّد بن عبد الله بن أحمد الصفَّار الأصبهاني، الزاهد. جمع وصنَّف في الزهديَّات، وقدم نيسابور بعد الثلاث مئة.\nقال الحاكم: هو محدِّث عصره، كان مجابَ الدعوة، لم يرفع رأسه إلى السماء -كما بلغنا- نيِّفًا وأربعين سنة.\nوقال فيه الذهبي: . . الشيخ الإِمام المحدِّث القدوة ...\nتوفي سنة (٣٣٩ هـ).\n\"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٢٧١، \"الأنساب\" للسمعاني ٣/ ٥٤٦، \"المنتظم\" لابن الجوزي ١٤/ ٨٣، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٣٧، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ١٧٨، \"البداية والنهاية\" لابن كثير ٢٢٤/ ١١.\n(٢) داود بن سليمان أبو سليمان.\nنقل أبو نصر عن أحمد بن حنبل أنه كان يقول لأصحاب الحديث: اذهبوا إلى أبي سليمان فاسمعوا منه حديث الوليد بن مسلم، فإنه لم يروه غيره، أبو سليمان عندنا ثقة مأمون، انتهى.\nقال الطبراني عنه في \"المعجم الكبير\" ٦٧/ ١٩: هو شيخ لا بأس به.\nقال عنه الأزدي: ضعيف جدًا.\n\"الضعفاء والمتروكين\" لابن الجوزي ١/ ٢٦٣، \"مختصر تاريخ دمشق\" لابن منظور ١/ ٣١٦٨، \"ميزان الاعتدال\" للذهبي ٢/ ٨، \"لسان الميزان\" لابن حجر ٢/ ٤١٨، \"اللآلي المصنوعة\" للسيوطي ١/ ١٣.","vol":"4","page":168},{"text":"قال: نا الوليد بن مسلم (١)، عن خالد بن يزيد (٢) عن يونس بن حَلْبَس (٣) عن أبي إدريس الخولاني (٤) [عن أبي ذر] (٥) قال: قال رسول الله - ﷺ -: \"إنَّ لِكُلِّ حَقٍّ حَقِيْقَةً، وما بلغ عبد حقيقةَ الإخلاص حتى لا يحب أن يُحْمَد على شيء من عمل الله\" (٦).\n_________\n(١) ثقة، لكنه كثير التدليس والتسوية.\n(٢) خالد بن يزيد بن صالح بن صبيح المُرِّي -بضم الميم وبالراء- أبو هاشم الدمشقي، قاضي البلقاء، ثقة، من السابعة، مات سنة بضع وستين ومئة.\n\"تهذيب الكمال\" للمزي ٨/ ١٩٣، \"تهذيب التهذيب\" لابن حجر ١/ ٥٣٥، \"تقريب التهذيب\" لابن حجر (١٦٩٧).\n(٣) من (ج). وفي (س): (خنيس)، وفي هامشه، (ش): (حليس) بالياء، وهو تصحيف، وفي (ت): (عن أبي حليس).\nوهو يونس بن ميسرة بن حَلْبَس الجُبْلَانيُّ الحِميريُّ، ثقة، عابد.\n\"تهذيب الكمال\" للمزي ٣٢/ ٥٤٤، \"تقريب التهذيب\" لابن حجر (٧٩٧٣).\n(٤) أبو إدريس عائذ الله بن عبد الله بن عمرو الخولاني العوذي، ولد في حياة النبي - ﷺ - يوم حنين، وسمع من كبار الصحابة، ومات سنة (٨٠ هـ). قال سعيد بن عبد العزيز: كان عالم الشام بعد أبي الدرداء.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٥٩٤، \"تهذيب الكمال\" للمزي ١٤/ ٨٨، \"جامع التحصيل\" للعلائي (ص ٢٠٥)، \"تقريب التهذيب\" لابن حجر (٣١٣٢).\n(٥) ما بين المعقوفتين ساقط من جميع النسخ، والمثبت من مصادر التخريج. وهو الغفاري الصحابي.\n(٦) [٣١٧] الحكم على الإسناد:\nإسناده ضعيف، فيه الوليد بن مسلم كثير التدليس والتسوية، وفيه كذلك داود بن سليمان متكلم فيه. وقد ورد من طريق آخر ولكنه ضعيف جدًّا.\nالتخريج:\nذكره الحكيم الترمذي في \"نوادر الأصول\" ١/ ٥٧٧ الأصل السادس والمئة بلفظ =","vol":"4","page":169},{"text":"وقال سعيد بن جبير: الإخلاص: أن يخلص العبد دينه وعمله لله ولا يشرك به في دينه ولا يرائي بعمله أحدًا (١).\n[٣١٨] وسمعت محمَّد بن الحسين (٢) يقول: سمعت علي بن بندار (٣) يقول: سمعت عبد الله بن محمود (٤) يقول: سمعت محمَّد\n_________\n= طويل، وفيه ما ذكره المصنف.\nورواه الترمذي كتاب الزهد، باب ما جاء في الزهادة في الدنيا (٢٣٤٠)، وابن ماجه كتاب الزهد، باب الزهد في الدنيا (٤١٠٠)، من طريق عمرو بن واقد، عن يونس بن حلبس، عن أبي إدريس الخولاني، عن أبي ذر - ﵁ - مرفوعا بمثل ما في \"نوادر الأصول\" دون قوله \"إنَّ لكل حق حقيقة. . \" الخ. فليس عندهما.\nقال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وأبو إدريس الخولاني اسمه عائذ الله بن عبد الله، وعمرو بن واقد منكر الحديث.\nوذكره السيوطي في \"الجامع الصغير\" (٤٥٩٣) ونسبه إلى الترمذي وابن ماجه، ورمز لضعفه.\nوقال الألباني: ضعيف جدًّا.\n\"ضعيف الجامع\" للألباني ٣/ ٢٠١ (٣١٩٤)، \"ضعيف سنن الترمذي\" للألباني (٢٤٥٧)، \"ضعيف سنن ابن ماجه\" للألباني ٢/ ٣٤٣ (٢٤٥٧).\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٧، والخازن في \"لباب التأويل\" ١/ ١١٧، وأبو حيان في \"البحر المحيط\" ١/ ٥٨٦، والألوسي \"روح المعاني\" ١/ ٣٩٩.\n(٢) أبو عبد الرحمن السلمي: تكلموا فيه وليس بعمدة.\n(٣) علي بن بُندار بن الحسين الصيرفي، أبو الحسن، الصوفي العابد. قال أبو عبد الرحمن السلمي: وعلي بن بندار من جُلّة مشايخ نيسابور، ثم قال: كتب الحديث الكثير ورواه، وكان ثقة. كذلك روى عنه الحاكم، ووثَّقه. توفي سنة (٣٥٩ هـ). \"طبقات الصوفية\" للسلمي (ص ٥٠١)، \"المنتظم\" لابن الجوزي ١٤/ ٢٠٣، \"سير أعلام النبلاء\" للذهبي ١٦/ ١٠٩.\n(٤) ثقة، مأمون.","vol":"4","page":170},{"text":"ابن عبد ربه (١) يقول: سمعت الفضيل (٢) يقول: ترك العمل من أجل الناس رياء، والعمل من أجل الناس شرك؛ والإخلاص أن يعافيَك الله منهما (٣) (٤).\nوقال يحيى بن معاذ: الإخلاص تمييز العمل من العيوب كتمييز اللبن من بين (٥) الفرث والدم (٦).\nوقال أبو الحسن البوشنجي (٧): هو ما لا يكتبه الملكان، ولا\n_________\n(١) محمَّد بن عبد ربه بن سليمان المروزي، أبو تميلة.\nذكره ابن حبان في \"الثقات\" وقال: يروي عن الفضيل بن عياض، حدثنا عنه محمَّد بن أحمد بن أبي عون وغيره، يخطئ ويخالف.\nوقال ابن حجر: وروى له البيهقي في \"الشعب\" حديثًا منكرًا من روايته عن الفضل ابن موسى السيناني، وعنه صالح بن كامل وضعَّفه.\n\"الثقات\" لابن حبان ٩/ ١٠٧، \"لسان الميزان\" لابن حجر ٥/ ٢٤٤.\n(٢) ابن عياض، ثقة، عابد، إمام.\n(٣) في باقي النسخ (عنهما)، والمثبت من (ت).\n(٤) [٣١٨] الحكم على الإسناد:\nشيخ المصنف متكلم فيه، ومحمد بن عبد ربه، ضعيف.\nالتخريج:\nرواه أبو نعيم في \"حلية الأولياء\" ٨/ ٩٨ ترجمة الفضيل، من طريق إبراهيم بن الأشعث، عن الفضيل.\nوذكره البغوي في \"معالم التنزيل\" ١/ ١٥٧، والخازن في \"لباب التأويل\" ١/ ١١٧، وأبو حيان في \"البحر المحيط\" ١/ ٥٨٦، والألوسي في \"روح المعاني\" ١/ ٣٩٩.\n(٥) من (ج)، (ت).\n(٦) \"البحر المحيط\" لأبي حيان ١/ ٥٨٦.\n(٧) علي بن أحمد بن سهل، أبو الحسن البُوشَنْجي. سكن نيسابور. ذكره السلمي في =","vol":"4","page":171},{"text":"يُفْسدُهُ الشيطان، ولا يطلع عليه الإنسان (١).\nوقال رويم (٢): هو ارتفاع رؤيتك من الفعل (٣).\nوقيل: هو ما يراد به الحق ويقصد به الصدق.\nوقيل: هو ما (٤) لا تشوبه الآفات ولا تتبعه رخص التأويلات.\nوقيل: ما (٥) استتر من الخلائق واستُصفِيَ من العلائق.\nوقال حذيفة المرعشي (٦): هو أن تَسْتَوِي أفعال العبد في الظاهر\n_________\n= الطبقة الخامسة من طبقات الصوفية. وقال فيه: كان أوحد فتيان خراسان. . . وكان ذا خلق، متدينًا، متعهدًا للفقراء، مات سنة (٣٤٨ هـ).\n\"طبقات الصوفية\" للسلمي (ص ٤٥٨)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٤٠٩، \"المنتظم\" لابن الجوزي ١٤/ ١٢٠.\n(١) \"البحر المحيط\" لأبي حيان ١/ ٥٨٦.\n(٢) رويم بن أحمد، وقيل: ابن محمَّد بن يزيد بن رُويم بن يزيد البغدادي، أبو الحسن، الإِمام الفقيه المقرئ، الزاهد العابد، شيخ الصوفية، ومن الفقهاء الظاهريَّة. مات ببغداد سنة (٣٠٣ هـ).\n\"طبقات الصوفية\" للسلمي (ص ١٨٠)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣١٥، \"تاريخ بغداد\" للخطيب ٨/ ٤٣٠، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٣٤.\n(٣) رواه أبو عبد الرحمن السلمي في \"طبقات الصوفية\" (ص ١٨٣) من طريق جعفر بن محمَّد الخواص، عن رويم به.\nورواه أبو نعيم في \"حلية الأولياء\" ١٠/ ٣١٥ من طريق جعفر بن محمَّد بن نصير، عن رويم. وذكره أبو حيان في \"البحر المحيط\" ١/ ٥٨٦، والألوسي في \"روح المعاني\" ١/ ٣٩٩.\n(٤) في (ت): هو أن.\n(٥) في (ت): هو من. . .\n(٦) حذيفة بن قتادة المرعشي. قال فيه أبو نعيم: العابد المتواضع، الخاضع =","vol":"4","page":172},{"text":"والباطن (١).\nوقال أبو يعقوب المكفوف (٢): هو أن يكتم حسناته كما يكتم سيئاته (٣).\nوقال سهل بن عبد الله: هو الإفْلاسُ (٤).\n[٣١٩] أخبرنا أبو القاسم الحبيبي (٥)، قال: أنا أبو جعفر، الرازي (٦)، قال: نا (٧) العباس بن حمزة (٨)، قال: نا أحمد بن أبي (٩) الحواري (١٠)، قال: سمعت أبا سليمان (١١)، يقول: للمرائي ثلاث\n_________\n= المتوادع. . صحب سفيان الثوري وسمع منه.\n\"حلية الأولياء\" لأبي نعيم ٨/ ٢٩٥، \"سير أعلام النبلاء\" للذهبي ٩/ ٢٨٣.\n(١) أورده أبو حيان في \"البحر المحيط\" ١/ ٥٨٦، والألوسي \"روح المعاني\" ١/ ٣٩٩.\n(٢) يوسف بن أحمد بن عبد الله، أبو يعقوب الصُّوفي البغدادي.\nقال الخطيب البغدادي: أظنُّه سكن بلاد خراسان، وكان قد صحب ذا النون المصري، وحدَّث عن أحمد بن أبي الحواري الدمشقي. روى عنه محمَّد بن عبد الله الدامغاني، وإبراهيم بن حماد الأبهري، وغيرهما.\n\"تاريخ بغداد\" للخطيب ١٤/ ٣٠٩.\n(٣) \"البحر المحيط\" لأبي حيان ١/ ٥٨٦، \"روح المعاني\" للألوسي ١/ ٣٩٩.\n(٤) المصدرين السابقين.\n(٥) ابن حبيب، كذبه الحاكم.\n(٦) محمَّد بن أحمد بن سعيد، ضعفه الدارقطني.\n(٧) في (ت): حدثني.\n(٨) عابد، صائم، من علماء الحديث.\n(٩) ساقطة من (س).\n(١٠) ثقة، زاهد.\n(١١) الداراني، الإمام، الكبير، الزاهد.","vol":"4","page":173},{"text":"علامات: يَكْسلُ إذا كان وَحْدَهُ، ويَنْشَطُ إذا كان في الناس، ويزيد في العمل إذا أُثْنِيَ عليه (١).\n\n<span data-type=\"title\" id=toc-512>١٤٠ </span>- قوله -﷿-: ﴿أَمْ تَقُولُونَ﴾\nقرأ ابن عامر وحمزة والكسائي وخلف وحفص بالتاء، واختاره أبو عبيد، وقرأ الباقون بالياء؛ واختاره أبو حاتم.\nفمن قرأ بالتاء فللمخاطبة التي قبلها: ﴿قُلْ أَتُحَاجُّونَنَا فِي اللَّهِ﴾ والتي بعدها ﴿قُلْ أَأَنْتُمْ أَعْلَمُ أَمِ اللَّهُ﴾ ومن قرأ بالياء فهو إخبار عن اليهود والنصارى (٢). ﴿إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطَ كَانُوا هُودًا أَوْ نَصَارَى قُلْ﴾ لهم يا محمَّد: ﴿أَأَنْتُمْ أَعْلَمُ﴾ بدينهم ﴿أَمِ اللَّهُ﴾ وقد أخبرني الله ﷿ أنه لم يكن يهوديًّا ولا نصرانيًّا ولكن كان حنيفًا مسلمًا ﴿وَمَنْ أَظْلَمُ مِمَّنْ كَتَمَ﴾ أي: أخفى ﴿شَهَادَةً عِنْدَهُ مِنَ اللَّهِ﴾ وهي علمهم أن إبراهيم وبنيه كانوا مسلمين، وأن محمدًا حق ورسول الله (٣) بصفته ونعته ﴿وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ﴾.\n* * *\n_________\n(١) [٣١٩] ذكره أبو حيان في \"البحر المحيط\" ١/ ٥٨٦، الألوسي في \"روح المعاني\" ١/ ٣٩٩.\n(٢) \"السبعة\" لابن مجاهد (ص ١٧١)، \"الحجة\" لابن خالويه (ص ٨٩)، \"الحجة\" للفارسي ٢/ ٢٢٨، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٦٦.\n(٣) ساقطة من (ج).","vol":"4","page":174},{"text":"<span data-type=\"title\" id=toc-513>١٤١ </span>- ﴿تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-514>١٤٢ </span>- قوله -﷿-: ﴿سَيَقُولُ السُّفَهَاءُ﴾\nأي: الجهال ﴿مِنَ النَّاسِ مَا وَلَّاهُمْ﴾ أي: صرَفهم وحوَّلهم ﴿عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا﴾ يعني بيت المقدس.\nنزلت في اليهود ومشركي مكة ومنافقي المدينة، طعنوا في تحويل القبلة، فقال مشركو مكة: قد تردد على محمَّد أمره واشتاق إلى مولده ومولد آبائه، وقد توجه نحو قبلتكم وهو راجع إلى دينكم عاجلًا (١) فقال ﷿: ﴿قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ﴾ (٢) مِلْكًا وخلقًا (٣)،\n_________\n(١) من (ت).\n(٢) سبق تفسيرها في تفسير الآية (١٣٤).\n(٣) انظر: \"تفسير مقاتل\" ١/ ٧٣، \"معالم التنزيل\" للبغوي ١/ ١٥٨، و\"المحرر الوجيز\" لابن عطية ١/ ٢١٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٣٥، \"لباب التأويل\" للخازن ١/ ١١٧، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٣٨٨.\nوأخرج البخاري كتاب: الصلاة، باب التوجه نحو القبلة حيث كان عن البراء بن عازب ﵄ قال: كان رسول الله - ﷺ - صلى نحو بيت المقدس ستة عشر شهرًا أو سبعة عشر شهرًا، وكان رسول الله - ﷺ - يحب أن يُوجَّهَ إلى الكعبة، فأنزل الله: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ﴾ فتوجَّهَ نحو الكعبة، وقال السفهاء من الناس وهم اليهود ﴿مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾، فصلى مع النبي - ﷺ - رجل، ثم خرج بعد ما صلى، فمرَّ على قومٍ من الأنصار في صلاة العصر نحو بيت المقدس، فقال: هو يشهد أنه صلى مع رسول الله - ﷺ - وأنه توجَّه نحو الكعبة، فتحرَّف القوم حتى توجهوا نحو الكعبة.","vol":"4","page":175},{"text":"والخَلْق عبيدهُ يحولهم كيف يشاء.\n﴿يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-515>١٤٣ </span>- ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾\nأي عدلًا خيارًا، تقول العرب: أنْزِل وسَطَ الوادي، أي: خير موضع فيه (١).\nويقال لرسول الله - ﷺ -: هو أوسط (٢) قُرَيْش نسبًا أي: خَيْرُهُمْ؛ قال الله تعالى: ﴿قَالَ أَوْسَطُهُمْ﴾ (٣) أي: خيرهم وأعدَلُهُم، وأصله هو أن خير الأشياء أوسطها (٤). قال زهير:\nهُمُ وَسَطٌ يَرْضَى الأَنَامُ بِحُكْمِهِمْ. . . إذَا نَزَلَتْ إحْدى الليِالي بِمُعْظَمِ (٥)\n_________\n(١) في (ت): منه.\n(٢) في (ت): زيادة: من.\n(٣) القلم: ٢٨.\n(٤) \"غريب القرآن\" لابن قتيبة (ص ٦٢).\n(٥) ورد البيت في \"تفسير غريب القرآن\" لابن قتيبة (ص ٦٢)، \"جامع البيان\" للطبري ٢/ ٦، \"تفسير القرآن\" للسمعاني ٢/ ٨٠، \"زاد المسير\" لابن الجوزي ١/ ١٥٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٤٠، \"البحر المحيط\" لأبي حيان ١/ ٥٩١، \"الدر المصون\" للسمين الحلبي ٢/ ١٥١.\nوليس هو في \"ديوان زهير بن أبي سلمى\" بهذا اللفظ، وإنما الذي في \"الديوان\" (ص ٨٦):\nلِحَيِّ حلالٍ يعصمُ الناسَ أمرُهُمْ. . . إذا طرقتْ إحدى الليالي بمعظمِ","vol":"4","page":176},{"text":"وقال الكلبي: يعني متوسطة. أي: أهل (١) دين وسط بين الغلو والتقصير؛ لأنهما مذمومان في الدين (٢).\nقال ثعلب: يقال: جلس وسط القوم ووسط الدار؛ وكذلك فيما يحتمل البينونة؛ واحتجم وسط رأسه (٣) بالفتح (٤)، وكذلك فيما لا يحتمل البينونة.\nنزلت هذِه الآية في مرحب وربيع وأصحابهما من رؤساء اليهود، قالوا لمعاذ بن جبل: ما ترك محمَّد قبلتنا إلا حسدًا، وإن قبلتنا قبلة الأنبياء، ولقد علم محمَّد أنا عدْلٌ بين الناس، فقال معاذ: إنَّا على حق وعدل، فأنزل الله: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ (٥). أي: وهكذا، وقيل: الكاف فيه للتشبيه، تقديره: وكما اخترنا إبراهيم وذريته واصطفيناهم كذلك جعلناكم أمَّةً وَسَطَا مردودة على قوله ﴿وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا﴾ الآية.\n_________\n(١) من (ج)، (ش).\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٥٨، والخازن في \"لباب التأويل\" ١/ ١١٨، وأبو حيان في \"البحر المحيط\" ١/ ٥٩٥.\nوانظر: \"جامع البيان\" للطبري ٢/ ٦ - ٧، \"المحرر الوجيز\" لابن عطية ١/ ٢١٩.\n(٣) \"فصيح ثعلب\" (ص ٦٨).\n(٤) من (ج).\n(٥) \"تفسير مقاتل\" ١/ ٧٣، \"معالم التنزيل\" للبغوي ١/ ١٥٨، \"زاد المسير\" لابن الجوزي ١/ ١٥٤، \"لباب التأويل\" للخازن ١/ ١١٨، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٣٨٩.","vol":"4","page":177},{"text":"﴿لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ يوم القيامة أن الرسل قد بَلَّغَتْهُمْ ﴿وَيَكُونَ الرَّسُولُ﴾ محمَّد - ﷺ - ﴿عَلَيْكُمْ شَهِيدًا﴾ معدلًا مزكيًا لكم (١).\nوذلك أن الله تعالى يجمع الأولين والآخرين في صعيد واحد يسمعهم الداعي ويَنْفُذُهُمُ البصر؛ ثم يقول لِكُفَّار الأمَم: ألم يأتكم نذير؟ فينكرون ويقولون: ما جاءنا من نذير. فَيَسْألُ الأنبياء عن ذلك، فيقولون: كذبوا وقد بلغناهم وأعْذَرْنَا إليهم، فَيَسْألُهُمُ البَيِّنَةَ -وهو أعلم- إقَامَةً للْحُجَّةِ (٢)، فيؤْتَى بأُمَّةِ محمَّد - ﷺ - فيشهدون لهم أنه قد بلغوا، فَتَقُوْلُ الأمَمُ الماضيةُ: مِنْ أين علموا ذلك، وبيننا وبينهم مدة مديدة؟ فيقولون: قد علمنا ذلك بإخبار الله تعالى إيَّانا به (٣) في كتابه الناطق على لسان رسوله الصادق، فيُؤتى بمحمد - ﷺ - فَيُسْألُ عن حال أمَّتِهِ فيزكيهم ويشهد بصدقهم (٤) فيهم.\n_________\n(١) ساقطة من (ت).\n(٢) في (ت): بإقامة الحجة.\n(٣) ساقطة من (ش).\n(٤) من (ج)، (ش). وفي باقي النسخ: ويشهد فيهم.\nوعن أبي سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ -: \"يجيء النبي يوم القيامة ومعه الرجل، والنبي ومعه الرجلان، وأكثر من ذلك، فيدعى قومه، فيقال لهم: هل بلغكم هذا؟ فيقولون: لا. فيقال له: هل بلغتَ قومك؟ فيقول: نعم. فيقال له: من يشهد لك؟ فيقول محمَّد وأمته. فيدعى محمَّد وأمته، فيقال لهم: هل بلغ هذا قومه؟ فيقولون: نعم. فيقال: وما علمكم؟ فيقولون: جاءنا نبينا فأخبرنا أنّ الرسل قد بلغوا. فذلك قوله: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ قال: يقول: عدلًا ﴿لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا﴾ \". =","vol":"4","page":178},{"text":"قوله ﷿: ﴿وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا﴾ يعني: التحويل عن القبلة التي كنت عليها وهي بيت المقدس، وقيل معناه: القبلة التي أنت عليها وهي الكعبة كقوله ﷿ ﴿كُنْتُمْ خَيْرَ أُمَّةٍ﴾ (١) أي: أنتم في ﴿إِلَّا لِنَعْلَمَ﴾ لنرى ونميز ﴿مَنْ يَتَّبِعُ الرَّسُولَ﴾ في القبلة ﴿مِمَّنْ يَنْقَلِبُ عَلَى عَقِبَيْهِ﴾ فيرتد ويرجع إلى قبلته الأولى، هذا قول المفسرين (٢).\nوقال أهل المعاني: معناه: إلا لعلمنا من يتبع الرسول ممن ينقلب على عقبيه، كأنه سبق ذلك في علمه أن تحويل القبلة سبب هداية قوم وضلالة آخرين، وقد تضَعُ العرب لفظ الاستقبال موضع المُضِيِّ كقوله\n_________\n= رواه سعيد بن منصور في \"سننه\" ٢/ ٦١٨ (٢٢٢)، وابن أبي شيبة في \"المصنف\" ١١/ ٢١ - ٢٢ (٣٢٢١٧) كتاب الفضائل، باب ما أعطى الله تعالى محمدًا - ﷺ -، وأحمد ٣/ ٣٢، ٥٨ - واللفظ له- والبخاري كتاب الأنبياء، باب قول الله ﷿ ﴿وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ﴾ (٣٣٣٩)، وفي كتاب التفسير، باب ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا. . .﴾ (٤٤٨٧)، وفي كتاب الاعتصام، (٧٣٤٩)، والترمذي كتاب التفسير، باب ومن تفسير سورة البقرة (٢٩٦١)، والنسائي في \"التفسير\" ١/ ١٩٧ (٢٧)، وابن ماجه كتاب الزهد، باب صفة أمة محمَّد - ﷺ - (٤٢٨٤)، من طريق الأعمش، عن أبي صالح، عن أبي سعيد مرفوعًا.\nوانظر: \"معالم التنزيل\" للبغوي ١/ ١٥٩، \"لباب التأويل\" للخازن ١/ ١١٨، \"الدر المنثور\" للسيوطي ١/ ٢٦٥ - ٢٦٧.\n(١) آل عمران: ١١٠.\n(٢) \"تفسير مقاتل\" ١/ ١٤٥، \"جامع البيان\" للطبري ٢/ ١٤، \"النكت والعيون\" للماوردي ١/ ١٩٨، \"الكفاية\" للحيري ١/ ٧٨، \"تفسير القرآن\" للسمعاني ٢/ ٨٣، \"الوسيط\" للواحدي ١/ ٢٢٦، \"معالم التنزيل\" للبغوي ١/ ١٦٠، \"مفاتيح الغيب\" للرازي ٤/ ١٠٤.","vol":"4","page":179},{"text":"تعالى: ﴿قُلْ فَلِمَ تَقْتُلُونَ أَنْبِيَاءَ اللَّهِ مِنْ قَبْلُ﴾ (١) (٢) أي: قتلتم.\nوأنزل بعض أهل اللغة العلم منزلتين: علمًا بالشيء قبل وجوده، وعلمًا به بعد وجوده، والحكم للعلم الموجود؛ لأنه يوجب الثواب والعقاب، فمعنى قوله ﴿لِنَعْلَمَ﴾ أي: لنعلم العلم الذي يستحق به (٣) العامل الثواب أو العقاب (٤) وهذا على معنى التقرير، كرجل قال لصاحبه: النار تحرق الحطب. فقال الآخر: لا ترد عليه هات الحطب والنار لتعلم أنها تحرقه، أي: ليتقرر علم ذلك عندك. فقوله ﴿لِنَعْلَمَ﴾ تقديره: لنُقَرِّر علمَنا عندكم (٥).\nوقيل (٦): معناه ﴿لِنَعْلَمَ﴾ محمَّد - ﷺ -، فأضاف علمه - ﷺ - إلى نفسه تخصيصًا وتفضيلًا كقوله تعالى ﴿إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ﴾ (٧) وقوله: ﴿فَلَمَّا آسَفُونَا﴾ (٨) ونحوهما.\n_________\n(١) البقرة: ٩١.\n(٢) انظر: \"معاني القرآن\" للزجاج ١/ ٢٢٣. وراجع تفسير الآية (٩١).\n(٣) ساقطة من النسخ الأخرى، والمثبت من (س).\n(٤) في (ج): والعقاب. وفي (ت): أو العقاب عليه.\n(٥) \"الوسيط\" للواحدي ١/ ٢٢٦، \"تفسير القرآن\" للسمعاني ٢/ ٨٣، \"معالم التنزيل\" للبغوي ١/ ١٦٠، \"مفاتيح الغيب\" للرازي ٤/ ١٠٤.\n(٦) من (ج). وفي باقي النسخ: وقيل قوله ليعلم.\n(٧) الأحزاب: ٥٧.\n(٨) الزخرف: ٥٥.\nانظر: \"جامع البيان\" للطبري ٢/ ١٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٤٣، \"البحر المحيط\" لأبي حيان ١/ ٥٩٧، \"مفاتيح الغيب\" للرازي ٤/ ١٠٤، \"لباب التأويل\" للخازن ١/ ١١٩. ورجحَ الطبري هذا القول.","vol":"4","page":180},{"text":"﴿وَإِنْ كَانَتْ﴾ أي: وقد كانت توليةُ القبلة وتحويلها، فأنَّثَ الفعل لتأنيث الاسم، كقولهم: ذهَبَتْ بعضُ أصَابِعِهِ، وقيل: هذِه الكناية راجعة إلى القبلة بعينها، أراد: وإن كانت الكعبة (١). ﴿لَكَبِيرَةً﴾ ثقيلة شديدة ﴿إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ﴾ وقال سيبويه: (وإن) تأكيد شبيه باليمين، لذلك دخلت اللام في جوابها ﴿وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾.\nوذلك أن حيي بن أخطب وأصحابه من اليهود قالوا للمسلمين: أخبرونا عن صلاتكم نحو بيت المقدس كانت (٢) هدى أو (٣) ضلالة، فإن كانت هدى فقد تحولتم عنها، وإن كانت ضلالة لقد (٤) دنتم الله بها، وإن من مات منكم عليها مات (٥) على الضلالة، فقال المسلمون: إنما (٦) الهدى ما أمر الله به، والضلالة ما نهى الله عنه. قالوا: فما شهادتكم على من مات منكم على قبلتنا، وكان قد (٧) مات قبل أن تحول القبلة (٨):\n_________\n(١) \"معاني القرآن\" للأخفش ١/ ١٦١، \"جامع البيان\" للطبري ٢/ ١٥، \"النكت والعيون\" للماوردي ١/ ٢٠١، \"تفسير القرآن\" للسمعاني ٢/ ٨٤، \"معالم التنزيل\" للبغوي ١/ ١٦٠، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٤٤.\n(٢) في (ت): أكانت.\n(٣) في (ج): أم.\n(٤) في (ش)، (ت): فقد.\n(٥) في (ج): لقد مات.\n(٦) ساقطة من (ت).\n(٧) ساقطة من (ج).\n(٨) من (ج). وقد ذكر ابن حجر في \"فتح الباري\" ١/ ٩٨، أسماء الذين ماتوا بعد =","vol":"4","page":181},{"text":"أسعد بن زرارة (١) من بني النجار، والبراء بن معرور (٢) من بني سلمة؟ وكانا من النقباء، ومات رجال آخرون، فانطلق عشائرهم إلى النبي - ﷺ - فقالوا: يا رسول الله قد صرفك الله إلى قبلة إبراهيم، فكيف بإخواننا الذين ماتوا وهو يصلون إلى بيت المقدس؟ فأنزل الله ﷿: ﴿وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾ (٣) صلاتكم إلى بيت المقدس: ﴿إِنَّ\n_________\n= فرض الصلاة، وقبل تحويل القبلة.\n(١) أسعد بن زُرارة بن عُدَس بن عُبيد بن ثعلبة بن غَنم بن مالك بن النجار، أبو أمامة الأنصاري الخزرجي النجاري، شهد العقبتين، وكان نقيبًا على قبيلته، وهو من أول الأنصار إسلامًا، وهو أول من صلى الجمعة بالمدينة، ومات في السنة الأولى من الهجرة في شوال قبل بدر.\n\"أسد الغابة\" لابن الأثير ١/ ٢٠٥، \"الإصابة\" لابن حجر ١/ ٢٠٨.\n(٢) البراء بن معرور بن صخر بن سابق بن سنان الأنصاري الخزرجي السلمي، أبو بشر، كان نقيب بني سلمة، وأول من بايع ليلة العقبة الأولى، وكان سيد قومه وأفضلهم، توفي قبل قدوم المدينة بشهر.\n\"الاستيعاب\" لابن عبد البر ١/ ١٧٥، \"الإصابة\" لابن حجر ١/ ٤٥١.\n(٣) ذكره بهذا السياق: مقاتل في \"تفسيره\" ١/ ١٤٦، والحيري في \"الكفاية\" ١/ ٧٩، والواحدي في \"أسباب النزول\" (ص ٤٦)، وفي \"الوسيط\" ١/ ٢٢٧، والبغوي في \"معالم التنزيل\" ١/ ١٦٠، والخازن في \"لباب التأويل\" ١/ ١٢٠.\nوروى البخاري كتاب الإيمان، باب الصلاة من الإيمان (٤٠)، عن البراء بن عازب أنَّه مات على القبلة قبل أن تُحوَّل رجال وقُتلوا، فلم ندر ما نقول فيهم، فأنزل الله تعالى ﴿وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾.\nوروى الترمذي كتاب التفسير، سورة البقرة (٢٩٦٤)، عن ابن عباس قال: لما وُجِّهَ النبي - ﷺ - إلى الكعبة، قالوا: يا رسول الله كيف بإخواننا الذين ماتوا وهم يصلون إلى بيت المقدس، فأنزل الله ﴿وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾ الآية. قال =","vol":"4","page":182},{"text":"اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ﴾. وفي ﴿رَءُوفٌ﴾ ثلاث قراءات:\n﴿رَءُوفٌ﴾ مهموز مثقل وهي قراءة نافع وابن كثير (١) وابن عامر وحفص. واختاره أبو حاتم، قال: لأن أكثر أسماء الله على فعول وفعيل (٢). وقال الشاعر:\nنُطِيْعُ رَسُوْلَنَا ونُطِيْعُ ربَّا. . . هُوَ الرَّحْمَنُ كان بنا رَؤُوفًا (٣)\n(رَوُوْفٌ) مثقل غير مهموز وهي قراءة أبي جعفر (٤).\n_________\n= الترمذي: حسن صحيح.\nوانظر: \"جامع البيان\" للطبري ٢/ ١٧، \"النكت والعيون\" للماوردي ١/ ٢٠١، \"تفسير القرآن\" للسمعاني ٢/ ٨٤، \"تفسير القرآن العظيم\" لابن كثير ١/ ١١٥، \"الدر المنثور\" للسيوطي ١/ ٣٥٣.\n(١) ساقطة من (ج)، (ش).\n(٢) قال ابن مجاهد: قرأ ابن كثير ونافع وحفص عن عاصم (لرءُوفٌ) على وزن (لَرَعُوفٌ) في كل القرآن، وكذلك ابن عامر.\n\"السبعة\" لابن مجاهد (ص ١٧١)، \"الحجة\" للفارسي ٢/ ٢٢٩، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٦٦.\n(٣) البيت لكعب بن مالك الأنصاري، من قصيدةٍ قالها حين أجمع الرسول - ﷺ - السير إلى الطائف.\n\"ديوانه\" (ص ٦٨)، \"السيرة النبوية\" لابن هشام ٤/ ١٢٢، \"الحجة\" للفارسي ٢/ ٢٣٠، \"الحجة\" لابن زنجلة (ص ١١٦)، \"البحر المحيط\" لأبي حيان ١/ ٦٠١، \"لسان العرب\" لابن منظور ٥/ ٨٢ (رأف).\n(٤) \"المحتسب\" لابن جني ١/ ١١٤، \"شواذ القراءة\" للكرماني (ص ٣٣)، \"المحرر الوجيز\" لابن عطية ١/ ٢٢١، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٢١. ونسبها ابن جنِّي للزهري.","vol":"4","page":183},{"text":"و(رؤُفٌ) مهموز مخفف وهي قراءة الباقين (١). واختيار (٢) أبي عبيد. قال جرير:\nتَرى لِلْمُسْلِمِيْنَ عَلَيْكَ حَقًّا. . . كَفِعْلِ الوَالِدِ الرَّؤُفِ الرَّحِيْمِ (٣)\nوالرأفة: أشد الرحمة.\n* * *\n_________\n(١) \"السبعة\" لابن مجاهد (ص ١٧١)، \"حجة القراءات\" لابن خالويه (ص ١١٦)، \"الحجة\" لابن خالويه (ص ٨٩).\nقال ابن مجاهد: وقرأ عاصم في رواية أبي بكر، وأبي عمرو، وحمزة، والكسائي (لَرَؤُفٌ) في وزن (لَرَعُفٌ).\n(٢) في (ت): واختاره.\n(٣) \"شرح ديوان جرير\" (ص ٣٨٢). \"الحجة\" للفارسي ٢/ ٢٣٠، \"الحجة\" لابن زنجلة (ص ١١٦)، \"الحجة\" لابن خالويه (ص ٩٠)، \"معالم التنزيل\" للبغوي ١/ ١٦١، \"زاد المسير\" لابن الجوزي ١/ ١٥٦، \"البحر المحيط\" لأبي حيان ١/ ٦٠١، \"الدر المصون\" للسمين الحلبي ٢/ ١٥٨، \"لسان العرب\" لابن منظور ١/ ٨٢ (رأف). والبيت ضمن قصيدة يمدح فيها هشام بن عبد الملك. والشاهد قوله: (الرَؤُف) حيث وردت مهموزة مخففة.","vol":"4","page":184},{"text":"<span data-type=\"title\" id=toc-516>١٤٤ </span>- قوله﷿: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ﴾ الآية.\nاعلم أن أول (١) ما نسخ من أمر الشرع أمر (٢) القبلة، وذلك أن رسول الله - ﷺ - وأصحابه كانوا يصلون بمكة إلى الكعبة، فلما هاجر رسول الله - ﷺ - إلى المدينة وقَدِمَهَا لِلَيْلَتَيْنِ خلتا من شهر ربيع الأول أمره الله تعالى أن يصلي نحو صخرة بيت المقدس؛ ليكون أقرب إلى تصديق اليهود إيَّاه إذا صلى إلى قبلتهم مع ما يجدون من (٣) نعته في التوراة. وهذا قول عامة المفسرين (٤).\nوقال عبد الرحمن بن زيد: قال الله تعالى لنبيه - ﷺ -: ﴿فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾ قال رسول الله - ﷺ -: \"هؤلاء يهود يستقبلون بيتًا من بيوت الله فلو استقبلناه\" فاستقبله النبي - ﷺ - (٥). قالوا جميعًا: فصلى النبي - ﷺ - وأصحابه نحو بيت المقدس سبعة عشر شهرًا، وكانت\n_________\n(١) ساقطة من (ت).\n(٢) في (ت): أمور.\n(٣) ساقطة من (ت).\n(٤) \"الناسخ والمنسوخ\" لأبي عبيد (٢١)، \"جامع البيان\" للطبري ٢/ ١٩ - ٢٠، \"الإيضاح لناسخ القرآن ومنسوخه\" لمكي (ص ١٢٦)، \"معالم التنزيل\" للبغوي ١/ ١٦١، والخازن في \"لباب التأويل\" ١/ ١٢٠، وابن كثير في \"تفسير القرآن العظيم، ٢/ ١١٦، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٣٩٦، \"الدر المنثور\" للسيوطي ١/ ٢٦٩.\nوانظر أيضًا \"صحيح البخاري\" كتاب الإيمان، باب الصلاة من الإيمان (٤٠)، \"صحيح مسلم\" كتاب المساجد، باب تحويل القبلة (٥٢٥).\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٢٠ عن عبد الرحمن بن زيد بن أسلم.","vol":"4","page":185},{"text":"الأنصار قد صَلَّت قِبَلَ بيت المقدس سنتين قَبْلَ قدوم النبي - ﷺ -، وكانت الكعبة أحب القبلتين إلى رسول الله - ﷺ - (١).\nواختلفوا في السبب الذي كان ﵇ من أجله يَكْرَهُ قِبْلَةَ بيت المقدس ويهوى قبلة الكعبة:\nفقال ابن عباس: لأنها كانت قبلة أبيه إبراهيم (٢).\nوقال مجاهد: من أجل أن اليهود قالوا: يخالفنا محمَّد في ديننا ويتبع قبلتنا (٣).\nوقال مقاتل بن حيان: لَمَّا أُمِرَ رسول الله - ﷺ - أن يصلي نحو بيت المقدس، قالت اليهود: يزعم محمَّدٌ أنه نبي، وما نراه أحدث في نبوته شيئًا، أليس يصلي إلى قبلتنا ويستن بسنتنا؟ فإن كانت هذِه نبوة فنحن أقدم وأوفر نصيبًا. فبلغ ذلك رسول الله - ﷺ - فشق ذلك عليه وزاده شوقًا إلى الكعبة (٤).\nوقال ابن زيد: لما استقبل النبي - ﷺ - نحو (٥) بيت المقدس بلغه أن\n_________\n(١) \"جامع البيان\" للطبري ٢/ ٢٠، \"الكفاية\" للحيري ١/ ٨٠، \"معالم التنزيل\" للبغوي ١/ ١٦٢.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٢٠ من طريق علي بن أبي طلحة، عن ابن عباس في سياق طويل.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٢٠ عن مجاهد.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٢٦٩ وزاد نسبته إلى عبد بن حميد.\n(٤) ذكره إسماعيل الحيري في \"الكفاية\" ١/ ٨٠ عن مقاتل بن حيان.\n(٥) ساقطة من (ج).","vol":"4","page":186},{"text":"اليهود تقول: والله ما درى محمَّد وأصحابه أين قبلتهم حتى هديناهم (١). قالوا جميعًا: فقال رسول الله - ﷺ - لجبريل ﵇: \"وددت أن الله تعالى صرفني عن (٢) قبلة اليهود إلى غيرها، فإني أبغضهم وأبغض موافقتهم\" فقال جبريل: إنما أنا عبد مثلك ليس لِي من الأمر شيء، فاسأل (٣) ربك، فعرج جبريل ﵇ وجعل رسول الله - ﷺ - يدعو (٤) ويديم النظر إلى السماء رجاء أن ينزل عليه (٥) جبريل بما يحب من أمر القبلة، فأنزل الله ﷿: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ﴾ (٦) أي تَحَوُّلَ وتَصَرُّفَ وجهك يا محمَّد: ﴿فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ﴾ أي: فَلَنُحَوّلنَّكَ ولنصرفنك ﴿قِبْلَةً﴾ إلى قبلة ﴿تَرْضَاهَا﴾ أي تُحِبُّها وتهواهَا.\n_________\n(١) تقدَّم أوله قريبًا عن ابن زيد.\n(٢) في (ج)، (ش): من.\n(٣) في النسخ الأخرى: غسل.\n(٤) زيادة من (ش).\n(٥) من (ج).\n(٦) ذكره بهذا اللفظ مقاتل بن سليمان في \"تفسيره\" ١/ ٧٢، والواحدي في \"أسباب النزول\" (ص ٤٦)، وفي \"الوسيط\" ١/ ٢٢٩، والجوي في \"معالم التنزيل\" ١/ ١٦١، والخازن في \"لباب التأويل\" ١/ ١٢٠، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٩٥، وذكره السيوطي في \"الدر المنثور\" ١/ ٢٧٠ عن أبي العالية، ونسبه إلى أبي داود في \"الناسخ والمنسوخ\".\nوأخرج بعضه الطبري في \"جامع البيان\" ٢/ ٢٠، والنحاس في \"الناسخ والمنسوخ\" (ص ١٥) من طريق على بن طلحة عن ابن عباس.","vol":"4","page":187},{"text":"﴿فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ﴾ أي: نحوه وقصده. قال الشاعر:\nوأظْعَنُ بِالقَوم شَطْرَ المُلُو. . . ك حَتَّى إذَا خَفَقَ المِجْدَح (١)\nأي: نحوهم. وهو نصب على الظرف و﴿الْمَسْجِدِ الْحَرَامِ﴾ أي: المحرم، كالكتاب بمعنى المكتوب، والحساب بمعنى المحسوب ﴿حَيْثُ مَا كُنْتُمْ﴾ في بر أو بحرٍ، سَهْلٍ أو جَبَلٍ، شرقٍ أو غربٍ ﴿فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ﴾ فحولت القبلة في رجب بعد زوال الشمس قبل قتال بدر بشهرين.\nوقال مجاهد وغيره: نزلت هذِه الآية ورسول الله - ﷺ - في مسجد بني سلمة -وقد صلى بأصحابه ركعتين من صلاة الظهر- فتحول في الصلاة فاستقبل الميزاب وحول الرجال مكان النساء، والنساء مكان\n_________\n(١) البيت لدرهم بن زيد الأنصاري. ورد في \"لسان العرب\" لابن منظور ٢/ ١٩٨ (جَدَح)، \"مجمل اللغة\" لابن فارس ١/ ٤١٤ (جدح)، \"أساس البلاغة\" للزمخشري (ص ٣٩١)، \"تاج العروس\" للزبيدي ٦/ ٣٣٤ (جدح)، وهو في \"الكشاف\" للزمخشري ١/ ٢٠١، \"الدر المصون\" للسمين الحلبي ٢/ ١٦٢ غير منسوب.\nوورد في بعض المصادر: (وأطعن) بالطاء المهملة.\nو(المجدَح): نجم من النجوم كانت العرب تزعم أنَّها تُمطَر به، كقولهم الأنواء.\nوجواب: إذا خفق المجدح في البيت الذي بعده، وهو:\nأمرتُ صِحابي بأن ينزلوا. . . فناموا قليلًا وقد أصبحوا\n\"لسان العرب\" لابن منظور ٢/ ١٩٨.","vol":"4","page":188},{"text":"الرجال، فسمي ذلك المسجد مسجد القبلتين (١).\nقال ابن عباس: البيت كله قبلة، وقبلة البيت الباب، والبيت قبلة أهل المسجد، والمسجد قبلة أهل الحرم، والحرم قبلة أهل الأرض كلها (٢).\nفلما حوِّلت القِبْلَة إلى الكعبة قالت اليهود: يا محمد، ما أمرت بهذا -يعنون: القبلة- وما هو إلا شيء تبتدعه من تلقاء نفسك، فتارة تصلي إلى بيت المقدس، وتارة إلى الكعبة، فلو ثبتَّ على قبلتنا لكُنَّا نرجو أن تكون صاحبنا الذي كنا ننتظره؛ ورأيناكم تطوفون بالحجارة المبنية (٣) -وأرادوا الكعبة- فأنزل الله ﷿ ﴿وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ﴾ (٤).\nيعني: أمر الكعبة ﴿الْحَقُّ مِنْ رَبِّهِمْ﴾ وأنها قبلة إبراهيم\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ١٦٢، \"لباب التأويل\" للخازن ١/ ١٢١.\n(٢) رواه البيهقي في \"السنن الكبرى\" ٢/ ٩، ١٠ كتاب الصلاة، باب من طلب باجتهاده جهة الكعبة، من طريق عمر بن حفص المكي، عن ابن جريج، عن عطاء، عن ابن عباس مرفوعًا. وضعفه البيهقي بعمر بن حفص.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٢٧٠ وعزاه للبيهقي.\nورواه الطبري في \"جامع البيان\" ٢/ ٢٢ من طريق سعيد بن جبير عن ابن عباس: البيت كله قبلة، وهذا قبلة البيت. يعني التي فيها الباب.\n(٣) في (ج): تطوفون بالكعبة وهي حجارة مبنية.\n(٤) \"تفسير مقاتل\" ١/ ٧٥، \"الوسيط\" للواحدي ١/ ٢٣٠، \"معالم التنزيل\" للبغوي ١/ ١٦٣، \"لباب التأويل\" للخازن ١/ ١٢٢.\nوأخرج الطبري في \"جامع البيان\" ٢/ ٢٣ جزءًا منه عن السدي.","vol":"4","page":189},{"text":"﵇، ثم هددهم فقال ﴿وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ﴾ (١) قرأ ابن عامر وحمزة والكسائي بالتاء، والباقون بالياء (٢).\n* * *\n_________\n(١) وردت في (ش) بقراءة التاء، والقراءتان سبعيتان كما سيأتي.\n(٢) \"الحجة\" لابن زنجلة (ص ١١٦)، \"التيسير\" للداني (ص ٦٦).","vol":"4","page":190},{"text":"<span data-type=\"title\" id=toc-517>١٤٥ </span>- قوله ﷿ ﴿وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا﴾\nيعني يهود المدينة ونصارى نجران قالوا للنبي - ﷺ -: ائتنا بآية كما أتى بها الأنبياء قبلك، فأنزل الله تعالى: ﴿لَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ﴾ يعني الكعبة (١).\nقال الأخفش والزجاج: أجيبت (لئن) بـ (ما) لأنها بمعنى (لو) (٢).\nوقيل: إنها (٣) أجيبت بـ (ما) لما فيها (٤) من معنى اليمين، كأنه قال: والله لئن أتيت الذين أوتوا الكتاب بكل آية ما تبعوا قبلتك (٥).\n﴿وَمَا أَنْتَ بِتَابِعٍ قِبْلَتَهُمْ وَمَا بَعْضُهُمْ بِتَابِعٍ قِبْلَةَ بَعْضٍ﴾ لأن اليهود تستقبل بيت المقدس، والنصارى تستقبل المشرق ﴿وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ﴾ مرادهم (٦) في أمر القبلة ﴿مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ﴾ أنها حق وأنها قبلة إبراهيم ﴿إنَّكَ إِذًا لَمِنَ الظَّالِمِينَ﴾ أي الجاحدين الضارين أنفسهم.\n_________\n(١) \"تفسير مقاتل\" ١/ ٧٥، \"الكفاية\" للحيري ١/ ٨١، \"الوسيط\" للواحدي ١/ ٢٣٠، \"معالم التنزيل\" للبغوي ١/ ١٦٣، \"زاد المسير\" لابن الجوزي ١/ ١٥٨، \"لباب التأويل\" للخازن ١/ ١٢٢.\n(٢) \"معاني القرآن\" للأخفش ١/ ١٦١، \"معاني القرآن\" للزجاج ١/ ٢٢٣.\n(٣) في (ج)، (ت): إنما.\n(٤) في النسخ الأخرى: فيه.\n(٥) \"إملاء ما من به الرحمن\" للعكبري ١/ ٦٨، \"الدر المصون\" للسمين الحلبي ٢/ ١٦٤.\n(٦) من (ج)، (ت).","vol":"4","page":191},{"text":"<span data-type=\"title\" id=toc-518>١٤٦ </span>- قوله ﷿ ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ﴾\nيعني: مؤمني أهل الكتاب عبد الله بن سلام وأصحابه ﴿يَعْرِفُونَهُ﴾ يعني) (١) محمدًا - ﷺ - ﴿كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ﴾ من بين الصبيان.\n[٣٢٠] أخبرنا عبد الله بن حامد الوزان (٢) قال: أنا أحمد بن محمد ابن شاذان (٣) قال: نا جيعويه بن محمد (٤) قال: نا صالح بن محمد (٥)، عن محمد بن مروان (٦) عن الكلبي (٧)، عن أبي صالح (٨)، عن ابن عباس (٩) قال: لما قدم رسول الله - ﷺ - المدينة قال عمر بن الخطاب - ﵁ - لعبد الله بن سلام: قد (١٠) أنزل الله ﷿ على نبيه ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ﴾ فكيف يا عبد الله هذِه المعرفة؟ فقال عبد الله بن سلام: يا عمر، لقد عرفته فيكم حين رأيته كما أعرف ابني إذا رأيته مع الصبيان (١١) يلعب، وأنا أشد معرفة بمحمد - ﷺ -\n_________\n(١) في (ت): يعرفون.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) الترمذي، متهم ساقط.\n(٦) السدي الصغير، متهم بالكذب.\n(٧) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٨) مولي أم هانيء، ضعيف، مدلس.\n(٩) الصحابي.\n(١٠) في (ج): لقد.\n(١١) ساقطة من (ت).","vol":"4","page":192},{"text":"مِنِّي لابني. فقال عمر: وكيف ذلك (١)؟ قال: أشهد أنه رسول (الله - ﷺ -) (٢) حقٌّ من الله، وقد نعته الله تعالى في كتابنا، ولا أدري ما يصنع النساء، فقال له عمر: وفقك الله يا (٣) ابن سلام فقد (٤) صدقت وأصبت (٥).\n﴿وَإِنَّ فَرِيقًا مِنْهُمْ لَيَكْتُمُونَ الْحَقَّ﴾ يعني: صفة محمد - ﷺ - وأمر الكعبة ﴿وَهُمْ يَعْلَمُونَ﴾.\nثم قال تعالى:\n\n<span data-type=\"title\" id=toc-519>١٤٧ </span>- ﴿الْحَقُّ﴾\nأي: هذا الحق، خبر ابتداء مضمر، وقيل: رفع بإضمار فعل. أي: جاءك الحق. كما قال: ﴿وَجَاءَكَ فِي هَذِهِ الْحَقُّ﴾ (٦). قرأ علي بن\n_________\n(١) في (ش): (ذاك).\n(٢) ساقطة من (ت).\n(٣) بعدها في (ش): عبد الله.\n(٤) في (ش): لقد.\n(٥) [٣٢٠] الحكم على الإسناد:\nإسناده واهٍ؛ صالح بن محمد، ومحمد بن مروان، والكلبي متهمون.\nنسبه السيوطي في \"الدر المنثور\" ١/ ٢٧١ للمؤلف وحده، من طريق السدي الصغير، عن الكلبي، عن ابن عباس.\nوذكره السمرقندي في \"بحر العلوم\" ١/ ١٦٦ والحيري في \"الكفاية\"١/ ٨٢ والسمعاني في \"تفسير القرآن\" ٢/ ٩٢ والواحدي في \"الوسيط\" ١/ ٢٣١ وفي لا أسباب النزول\" (ص ٤٧).\nوالبغوي في \"معالم التنزيل\" ١/ ١٦٤ والزمخشري في \"الكشاف\" ١/ ٢٠٣ والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٤٩ وغيرهم.\n(٦) هود: ١٢٠.","vol":"4","page":193},{"text":"أبي طالب (الحقَّ من ربك) (١) نصبًا على الإغراء.\nوقوله ﴿فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ﴾ أي من (٢) الشاكين، مفتعل من المرية، والخطاب في هذِه الآية وفيما قبلها للنبي - ﷺ - والمراد به غيره وكل ما ورد عليك من هذا النحو (٣) فهو (٤) سبيله.\n\n<span data-type=\"title\" id=toc-520>١٤٨ </span>- قوله ﷿: ﴿وَلِكُلٍّ وِجْهَةٌ﴾\nأي: ولكل أهل ملة قبلة ﴿هُوَ مُوَلِّيهَا﴾ أي: مستقبلها ومقبلٌ إليها، يقال: وليته (٥) ووليت إليه: إذا أقبلت إليه، ووليت عنه: إذا أدبرت عنه.\nوأصل التولية الانصراف، وقرأ ابن عباس وابن عامر وأبو رجاء وسليمان بن عبد الملك (٦)،\n_________\n= وانظر \"معاني القرآن\" للأخفش ١/ ١٦١، \"البيان\" لابن الأنباري ١/ ١٢٧، \"إعراب القرآن\" للنحاس ١/ ٢٧٠.\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٠)، \"إعراب القرآن\" للنحاس ١/ ٢٧٠، \"المحرر الوجيز\" لابن عطية ١/ ٢٢٤.\n(٢) من (ت).\n(٣) ساقطة من (ت).\n(٤) في (ش): فهذا.\n(٥) في (ت): أوليته.\n(٦) سليمان بن عبد الملك بن مروان بن الحكم بن أبي العاص بن أُميَّة، الأموي القرشي، أبو أيوب، الخليفة.\nكان ديّنًا فصيحًا مُفوهًا عادلًا محبًّا للغزو. قسَّم أموالًا عظيمة، ونظر في أمر الرعية، وكان لا بأس به، وكان يستعين في أمر الرعية بعمر بن عبد العزيز، وعهد =","vol":"4","page":194},{"text":"(هو مُولَّاها) (١) أي: مصروف إليها، وفي حرف أُبي: (ولكل قبلة هو موليها)، وفي حرف عبد الله: (ولكل جعلنا قبلة هو موليها) (٢).\n﴿فَاسْتَبِقُوا الْخَيْرَاتِ﴾ فبادروا بالطاعات (٣) ومجازه: فاستبقوا إلى الخيرات أي لسبق بعضكم بعضًا، فحذف حرف الجر (٤)، كقول الراعي:\nثنائي عليكم يا ابن حَرْب ومن يملْ. . . سواكم فإني مهتدٍ غير مائلِ (٥)\nأراد: ومن يمل إلى سواكم.\n﴿أَيْنَ مَا تَكُونُوا﴾ أنتم وأهل الكتاب ﴿يَأْتِ بِكُمُ اللَّهُ جَمِيعًا﴾ يوم القيامة، فيجزيكم بأعمالكم ﴿إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِير﴾.\n* * *\n_________\n= بالخلافة إليه من بعده. وتوفي سنة (٩٩ هـ) وخلافته سنتان وتسعة أشهر وعشرون يومًا، عفا الله عنه.\n\"سير أعلام النبلاء\" للذهبي ٥/ ١١١، \"البداية والنهاية\" لابن كثير ٩/ ١٧٧ - ١٨٤، \"شذرات الذهب\" لابن العماد ١/ ١١٦.\n(١) \"السبعة\" لابن مجاهد (ص ١٧١)، \"جامع البيان\" للطبري ٢/ ٢٩، \"الحجة\" للفارسي ٢/ ٢٣٠، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٦٧.\n(٢) \"شواذ القراءة\" للكرماني (ص ٣٣)، \"البحر المحيط\" لأبي حيان ١/ ٦١١.\n(٣) في (ت): بالطاعة.\n(٤) في (ت): الصفة.\n(٥) \"البحر المحيط\" لأبي حيان ١/ ٦١٢، \"الدر المصون\" للسمين الحلبي ٢/ ١٧٦.","vol":"4","page":195},{"text":"<span data-type=\"title\" id=toc-521>١٤٩ </span>- وقوله تعالى: ﴿وَمِنْ حَيْثُ خَرَجْتَ﴾\n(حيث) حرف يدل على الموضع وفيه ثلاث لغات:\n(حَيْثُ) بالياء ورفع الثاء، وهي لغة قريش وقراءة العامة، واختلفوا في وجه رفعها، فقيل: هو مبني على الضم، مثل منذ وقط، وقيل: رفع على الغاية، كقوله تعالى ﴿لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ﴾ (١).\nو(حَيْثَ) بالياء ونصب الثاء، وهي قراءة عبيد بن عمير.\nقال الكسائي: إنما نصب بسبب الياء؛ لأنها ساكنة، وإذا اجتمع ساكنان في حرف حركوا الثاني إلى الفتح لأنه أخف الحركات، مثل ليت وكيف.\nو(حوْثُ) بالواو والضم (٢): وهي لغة ابن عمر، يروى أنه سئل أين يضع المصلي يده في الصلاة؟ فقال: ارم بهما حوثُ وقعتا (٣).\n﴿فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ أَنَّهُ الْحَقُّ مِنْ رَبِّك وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ﴾.\n_________\n(١) الروم: ٤.\n(٢) رواه الخطيب بسنده عن الأسود النَّخعي قال: قلت لابن عمر: كيف أصنع بيدي إذا سجدت؟ قال: أرم بهما حَوْثُ وقعتَا.\n\"الكفاية في علم الرواية\" (ص ٢٨٠) باب في اتِّباع المحدث على لفظه وإنْ خالف اللغة الفصيحة.\n(٣) \"شواذ القراءة\" للكرماني (ص ٣٣)، \"إعراب القرآن\" للنحاس ١/ ٢١٣، ٣٠٥، ٦١٣، \"الدر المصون\" للسمين الحلبي ١/ ٢٨٢.","vol":"4","page":196},{"text":"<span data-type=\"title\" id=toc-522>١٥٠ </span>- قوله ﷿: ﴿وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنْتُمْ﴾\nأيها المؤمنون ﴿فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ﴾ هي (لام كي) دخلت على (أن لا) فكتبت ياء (١) لكسرة ما قبلها، وترك بعضهم همزها تخفيفًا، والحجة: فُعْلَة من الحج وهو القصد، ومنه المَحجَّة وهي الطريق الواضح (٢) المسلوك؛ لأنه مقصود.\nويقال للمخاصمة محاجَّة (٣) لقصد كل واحد من الخصمين إلى إقامة بينته وإبطال ما في يد صاحبه (٤).\nواختلف العلماء في تأويل هذِه الآية ووجه قوله ﴿إِلَّا﴾:\nفقال بعض أهل التأويل: معنى الآية: حُوِّلَت القبلة إلى الكعبة ﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ﴾ إذا صليتم إليها (٥) فيحتجون عليكم ويقولون: لم تركتم التوجه إلى الكعبة وتوجهتم إلى غيرها لولا أنه (٦) ليست لكم قبلة ﴿إلَّا الَّذِينَ ظَلَمُوا﴾ وهم قريش واليهود، أما قريش فتقول: إنما رجع إلى الكعبة، لأنه عَلِمَ أنها قبلة آبائه وهي (٧) الحق؛ وكذا يرجع إلى ديننا ويعلم أنه الحق. وأما اليهود\n_________\n(١) في (ت): بالياء.\n(٢) ساقطة من (س).\n(٣) في (ج): المحاجة.\n(٤) \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢١٩) (حج).\n(٥) في (ت): (إلى غيرها) وهو خطأ.\n(٦) في (ت): أنها.\n(٧) في (ت): وهو.","vol":"4","page":197},{"text":"فإنهم يقولون: لم ينصرف عن (١) بيت المقدس مع علمه بأنه حق، إلا أنه إنما (٢) يفعل برأيه ويزعم أنه أمر به. وهذا القول اختيار المفضل بن سلمة الضبي. وهو قول صحيح مرضيّ (٣).\nوقال قوم: معنى الآية ﴿لِئَلَّا يَكُونَ لِلنَّاسِ﴾ يعني: لأهل الكتاب ﴿عَلَيْكُمْ حُجَّةٌ﴾ وكانت حجتهم على رسول الله - ﷺ - وأصحابه في صلاتهم نحو بيت المقدس أنهم كانوا يقولون: ما درى محمد وأصحابه أين قبلتهم حتى هديناهم نحن. وقولهم: يخالفنا محمد في ديننا ويتبع قبلتنا. فهذِه الحجة التي كانوا يحتجون بها على المؤمنين على وجه الخصومة منهم والتمويه بها على الجهال من المشركين. ثم قال ﴿إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ﴾ وهم مشركو مكة، وحجتهم أنهم قالوا لما صُرفت القبلة إلى الكعبة: إن محمدًا قد تحير في دينه فتوجه إلى قبلتنا وعلم أنَا أهدى سبيلًا منه، وأنه لا يستغني عنَّا، ويوشك أن يرجع إلى ديننا كما رجع إلى قبلتنا. وهذا قول مجاهد وعطاء وقتادة والربيع والسدي واختيار محمد ابن جرير الطبري (٤).\n_________\n(١) في (ت): من.\n(٢) من (ج).\n(٣) \"معالم التنزيل\" للبغوي ١/ ١٦٥، \"لباب التأويل\" للخازن ١/ ١٢٤، \"البحر المحيط\" لأبي حيان ١/ ٦١٤.\n(٤) \"جامع البيان\" للطبري ٢/ ٣٢، \"تفسير مقاتل\" (ص ٧٧)، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٥٨، \"الوسيط\" للواحدي ١/ ٢٣٢، \"الوجيز\" للواحدي =","vol":"4","page":198},{"text":"وعلى هذين القولين ﴿إِلَّا﴾ استثناء) (١) صحيح على وجهه، نحو قولك ما سار أحدٌ من الناس إلا أخوك، فهو إثبات للأخ من السير ما هو منفي عن كل أحدٍ من الناس وكذلك قوله ﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ﴾ نفي عن أن يكون لأحد حجة قبل رسول الله - ﷺ - وأصحابه بسبب تحولهم إلى الكعبة ﴿إِلَّا الَّذِينَ ظَلَمُوا﴾ من قريش فإن لهم قبلهم حجَّةً لما ذكرنا (٢).\nومعنى (الحجة) في هذين القولين: الخصومة والدعوى الباطلة. كقوله: ﴿لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ﴾ (٣) أي: لا خصومة، وقوله تعالى: ﴿قُلْ أَتُحَاجُّونَنَا فِي اللَّهِ﴾ (٤) ﴿لِيُحَاجُّوكُمْ﴾ (٥) و﴿تُحَاجُّونَ﴾ (٦) (٧) و﴿حَاجَجْتُمْ﴾ (٨) كلها بمعنى المخاصمة والمجادلة لا بمعنى الدليل والبرهان.\n_________\n= ١/ ١٣٨، \"معالم التنزيل\" للبغوي ١/ ١٦٥، \"زاد المسير\" لابن الجوزي ١/ ١٥٩، \"المحرر الوجيز\" لابن عطية ١/ ٢٢٥، \"تفسير القرآن العظيم\" لابن كثير ٢/ ١٢٣، \"البحر المحيط\" لأبي حيان ١/ ٦١٤.\n(١) في (ج)، (ش): الاستثناء.\n(٢) \"جامع البيان\" للطبري ٣/ ٢٠٤.\n(٣) الشورى: ١٥.\n(٤) البقرة: ١٣٩.\n(٥) البقرة: ٧٦.\n(٦) آل عمران: ٥٥، ٦٦.\n(٧) في (ت): (يحاجون) أراد الآية ١٦ من سورة الشورى.\n(٨) آل عمران: ٦٦.","vol":"4","page":199},{"text":"وموضع ﴿الَّذِينَ﴾ خفض كأنه قال: إلا للذين ظلموا. فلما سقطت (١) اللام حلت ﴿الَّذِينَ﴾ محلها، قاله الكسائي (٢).\nوقال الفراء: موضعه نصب بالاستثناء وإنما قال ﴿مِنْهُمْ﴾ ردًّا إلى لفظ ﴿النَّاسِ﴾ لأنه عام، (وإن كان كل واحد منهما) (٣) غير الآخر والله أعلم.\nوقال بعضهم هذا استثناء منقطع من الكلام الأول. ومعناه (٤): لئلا يكون للناس كلهم عليكم حجة، اللهم إلا الذين ظلموا، فإنَّهم يحاجونكم بالباطل ويجادلونكم بالظلم.\nوهذا كما تقول (٥) في الكلام للرجل: الناس كلهم لك حامدون إلا الظالم لك (٦). يعني ذلك (٧) لا يعتد بتركه حمدك لعداوته لك. وكقولك (٨) للرجل: مالك عندي حق إلا أن تظلم، ومالك حجة إلا الباطل.\n_________\n(١) في (ت): أسقطت.\n(٢) انظر: \"البحر المحيط\" لأبي حيان ١/ ٦١٥، \"الدر المصون\" للسمين الحلبي ٢/ ١٧٨.\n(٣) في (ج): (وأن كل واحد منهما) ولم أجده في \"معاني القرآن\" للفراء.\n(٤) في (ت): ومعنى.\n(٥) في (ش): يقول.\n(٦) ساقطة من (ش).\n(٧) ساقطة من (ت)، وفي (ج): (ذاك) ٩.\n(٨) في (ت): وكقوله.","vol":"4","page":200},{"text":"والباطل (١) لا يكون حجة. وهذا استثناء من غير الجنس كقولك (٢): ليس في الدار إلا الوحش. وكقول النابغة:\nوقفتُ فيها أُصَيلانًا أُسائِلُها. . . عَيَّتْ جَوابًا وما بالرَّبعِ مِنْ أَحَدِ\nإلّا الأوارِيَّ لأيا ما أُبَيِّنُهَا. . . والنّؤْيَ كالحَوْضِ بالمَظْلومَةِ الجَلَدِ (٣)\nوهذا قول الفراء والمؤرِّج (٤).\nوقال أبو روق: ﴿لِئَلَّا يَكُونَ لِلنَّاسِ﴾ يعني: لليهود (٥) ﴿عَلَيْكُمْ حُجَّةٌ﴾\n_________\n(١) ساقطة من (ج).\n(٢) في (ج)، (ت): كقول القائل.\n(٣) (الأُصيلان): تصغير أصلان، الواحد أصيل، وهو العشي و(عيَّت): عجزت. و(الربع): المنزل. و(الأواري): واحدها آري: الآخية تُشد بها الدابة. و(اللأي): الشدة. و(النؤي): حفرة تُجعل حول البيت أو الخيمة لئلا يصل إليها الماء. و(المظلومة): الأرض التي فيها حوض ولم تستحق ذلك. و(الجلد): الأرض الغليظة الصلبة.\nوالبيتان وردا هكذا في نسخة (ت) وأما وفي بقية النسخ ورد الشاهد منه، وهو قوله: (وما بالرَّبع من أحد إلا الأواريَّ). وهذا هو الشاهد، إذ إنَّ المستثني هنا من غير جنس المستثني منه.\nانظر: \"ديوان النابغة مع الشرح\" (ص ٣٠)، \"الأغاني \"للأصفهاني ١١/ ٢٧، \"الأنصاف\" لابن الأنباري ١/ ٢٦٩، \"خزانة الأدب\" للبغدادي ٢/ ١٢٢، ١٢٤، ١٢٦، ١١/ ٣٦.\n(٤) \"معاني القرآن\" للفراء ١/ ٨٩، \"معاني القرآن\" للزجاج ١/ ٢٢٦.\n(٥) من (ج)، (ت) وفي باقي النسخ: اليهود.","vol":"4","page":201},{"text":"وذلك أنهم قد عرفوا أن الكعبة قبلة إبراهيم ﵇، وقد كانوا وجدوا في التوراة أن محمدًا - ﷺ - سيحول إليها، فحوله الله تعالى إليها لئلا يكون لهم حجة فيحتجوا بأن هذا النبي الذي نجده في كتابنا سيحول إليها ولم تحول أنت، فلما حول النبي - ﷺ - ذهبت حجتهم، ثم قال: ﴿إِلَّا الَّذِينَ ظَلَمُوا﴾ يعني إلا أن (١) يظلموكم فيكتموا ما عرفوا (٢).\nوقال الأخفش: معناه: لكن الذي ظلموا، كقوله ﷿ ﴿مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ﴾ (٣) معناه (٤): لكن يتبعون الظن. وقوله ﴿وَمَا لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَى (١٩) إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَى (٢٠)﴾ (٥) يعني لكن يبتغي وجه ربه، فيكون منفردًا عن الكلام الأول (٦).\nوروى (٧) أبو عبيد عن أبي عبيدة أنه قال: ليس موضع (إلا) هاهنا بموضع (٨) استثناء؛ لأنه لا يكون (٩) للظالم حجة، إنما هو في موضع\n_________\n(١) في (ش): الذين.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٦٥، والخازن في \"لباب التأويل\" ١/ ١٢٤، وأبو حيان في \"البحر المحيط\" ١/ ٦١٤.\n(٣) النساء: ١٥٧.\n(٤) في (ج): يعني.\n(٥) الليل: ١٩ - ٢٠.\n(٦) الذي في \"معاني القرآن\" للأخفش ١/ ١٦٢ - بعد أن أورد الآية- فهذا بمعنى لكن، وباقي الكلام ليس في \"المعاني\". ويبدو أنه توضيح من المصنف.\n(٧) في (ت): وقد روى.\n(٨) في (ج): موضع.\n(٩) في (ج): تكون.","vol":"4","page":202},{"text":"واو العطف، كأنه قال: ولا الذين ظلموا. يعني: والذين ظلموا لا يكون لهم أيضًا حجة (١).\nأنشد المفضَّل:\nمَا بِالْمَدِيْنَةِ دَار غَيْرُ واحِدَةٍ. . . دَارُ الخَلِيْفَةِ إلَّا دَارُ مَرْوَانا (٢)\nيعني: ودار مروان.\nوأنشد أيضًا:\nوكُلُّ أخٍ مُفَارِقُهُ أخُوْهُ. . . لَعَمر أبِيْكَ إلا الفَرْقَدَان (٣)\nيعني: والفرقدان أيضًا يتفرقان.\nوأنشد الأخفش:\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ٦٠. وقد ردَّ ابن جرير وغيره هذا القول وضعفوه. انظر: \"جامع البيان\" للطبري ٢/ ٣٤، \"البحر المحيط\" لأبي حيان ١/ ٦١٦.\n(٢) ورد البيت في \"معاني القرآن\" للفراء ١/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٥٤، \"البحر المحيط\" لأبي حيان ١/ ٦١٦، \"الدر المصون\" للسمين الحلبي ٢/ ١٧٩. ونُسب إلى الفرزدق، وليس هو في \"ديوانه\".\n(٣) البيت لعمرو بن معدي كرب الزبيدي.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٣١، \"تفسير القرآن\" للسمعاني ١/ ٩٦، \"معالم التنزيل\" للبغوي ١/ ١٦٦، \"مفاتيح الغيب\" للرازي ٤/ ١٤٠، \"البحر المحيط\" لأبي حيان ١/ ٦١٦.\nوالفرقدان: نجمان في السماء لا يغربان. . \"لسان العرب\" ١٠/ ٢٤٩ (فرقد).","vol":"4","page":203},{"text":"وأرى لَهَا دَارًا بأغْدِرَةِ السيـ ... ـدان لَمْ يَدْرُسْ لَهَا رَسْمُ\nإلَّا رَمَادًا خَامِدًا دَفَعَت ... عَنْهُ الرِّيَاحَ (خَوَالِد) سُحْمُ (١)\nأراد: أرى دارًا ورمادًا. ويؤِّيِّد (٢) هذا القول: ما روى أبو بكر بن مجاهد عن بعضهم أنه قرأ: (إلى الذين ظلموا) مخففًا يعني: مع الذين ظلموا (٣). ومعنى الآية ﴿لِئَلَّا يَكُونَ لِلنَّاسِ﴾ يعني: لليهود عليكم حجة في أمر الكعبة حيث لا تستقبلونها، وهي قبلة إبراهيم فيقولون لكم: تزعمون أنكم على دين إبراهيم ولا تستقبلون قبلته، ولا للذين ظلموا وهم مشركو مكة (٤)، لأنهم قالوا: إن الكعبة قبلة جدنا إبراهيم، فما بال محمد يُحوَّل\n_________\n(١) في (ت): يدرك، بدل: يدرس. وهامدًا صحح في الهامش، وفي (س): خامدًا. وخوالد، أثبتت من \"معاني القرآن\" للأخفش والنسخ والمصادر الأخرى، بينما في (س): حوالك.\nوالبيتان في \"معاني القرآن\" للفراء ٢/ ١٦٢، \"شرح اختيارات المفضل\" للتبريزي ١/ ٥٣٥، \"لسان العرب\" لابن منظور ١/ ١٧٥ (إلا)، ٤/ ١٧١ (خلد).\nقال التبريزي: السّيدان: وراء كاظمة مكان، والرسم: الأثر بلا شخص. والأغدرة: جمع غدير. يريد: أنها بقيت على جدَّتها، لم تعف آثارها، فيحتاج الواقف عليها إلى تذكر آياتها، وتوهم أعلامها. والخوالد السحم: الأثافي. والسحم: السود.\nوالخوالد: البواقي السالمة من الآفات.\n(٢) في (س): يريد.\n(٣) ذكره أبو حيان في \"البحر المحيط\" ١/ ٦١٥ عن السجاوندي، عن ابن مجاهد.\n(٤) ساقطة من (ت).","vol":"4","page":204},{"text":"عنها فلا يصلي إليها ويصلي إلى قبلة اليهود؟\nوقال قطرب: معناها: إلا على الذين ظلموا، فيكون رده على الكاف والميم، أي: إلا على الذين ظلموا، فإن عليهم حجة (١) فحذف حرف الجر (٢).\nوهذا (٣) اختيار أبي منصور الأزهري (٤)، سمعت أبا القاسم الحبيبي يحكيها عنه.\nوحكي محمد بن جرير عن بعضهم أنه قال: ﴿الَّذِينَ ظَلَمُوا﴾ هاهنا: ناس من العرب كانوا يهودًا ونصارى فكانوا (٥) يحتجون على النبي - ﷺ -، فأما سائر العرب فلم تكن له حُجَّة، وكانت حجة من احتج أيضًا داحضة باطلة، لأنَّك تقول لمن تريد أن تكسر حجته عليك: إن لك عليَّ حجة ولكنها منكسرة، وإنك لتحتج بلا حجة وحجتك ضعيفة. فمعنى الآية: إلا الذين ظلموا منهم مِنْ أهْلِ الكتاب فإن لهم عليكم (٦) حجة داحضة (٧) واهية (٨).\n_________\n(١) في (ج)، (ش): الحجة.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٥٥، وأبو حيان في \"البحر المحيط\" ١/ ٦١٥.\n(٣) في (ت): وهو.\n(٤) في (ش): الزهري، وهو تحريف.\n(٥) من (ج)، (ت) وهو الموافق لما في \"جامع البيان\" للطبري.\n(٦) ساقطة من (ت).\n(٧) من (ش).\n(٨) \"جامع البيان\" للطبري ٢/ ٣٤.","vol":"4","page":205},{"text":"﴿فَلَا تَخْشَوْهُمْ﴾ في انصرافكم إلى الكعبة وفي تظاهُرهِم عليكم في المحاجَّة والمحاربَةِ فإني وَليكّم أظْهِركم عليهم بالحجة والنصرة ﴿وَاخْشَوْنِي﴾ في تركها ومخالفتها ﴿وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ﴾ (عطف على قوله ﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ﴾ ولكي أتم نعمتي عليكم) (١) بهدايتي إياكم إلى قبلة إبراهيم فَتَتِمُّ لكم الملة الحنيفية.\nوقال علي بن أبي طالب - ﵁ -: تمام النعمة: الموت على الإسلام (٢).\nوروي عنه أيضًا أنه قال: النعم ستة: الإسلام، والقرآن، ومحمد - ﷺ -، والستر، والعافية، والغني عما في أيدي الناس (٣).\n﴿وَلَعَلَّكُمْ تَهْتَدُونَ﴾ في (لعلّ) ست لغات:\nعلَّ، ولعلَّ، ولعنَّ (٤)، وعنَّ، ورعنَّ (٥)، ولَعَا. ولها ستة أوجه (٦):\n_________\n(١) ما بين القوسين من (ج)، (ت).\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٦٦، الزمخشري في \"الكشاف\" ١/ ٢٠٥، \"أنوار التنزيل\" للبيضاوي ١/ ٢٠١.\nوذكره -دون نسبة- أبو حيان في \"البحر المحيط\" ١/ ٦١٦، والخازن في \"لباب التأويل\" ١/ ١٢٥.\n(٣) بعدها في (ش): في عافية.\nانظر: \"البحر المحيط\" لأبي حيان ١/ ٦١٦.\n(٤) في (ت): (ولعل، ولعلي، ولعنَّ).\n(٥) ساقطة من (ت).\n(٦) \"الكتاب\" لسيبويه ٢/ ١٤٨، ٤/ ٢٣٣، \"تهذيب اللغة\" للأزهري ١/ ١٠٦ (علَّ)، \"مغني اللبيب\" لابن هشام ١/ ٢٨٧، \"المحرر الوجيز\" لابن عطية ١/ ١٠٥، =","vol":"4","page":206},{"text":"هي من الله واجبة (١). ومن الناس على معانٍ: قد تكون بمعنى الاستفهام، كقول القائل: لعلك فعلت ذلك؟ (٢) مستفهمًا.\nوتكون بمعنى الظن، كقول القائل: قدم فلان. فيرد عليه المراد: لعل ذلك. بمعنى أظن وأرى ذلك.\nويكون بمعنى: الإيجاب بمنزلة ما أخلقه، كقولك: قد وجبت الصلاة. فيرد المراد: لعل ذلك أي ما أخلقه، وأنشد الفراء (٣):\nلَعَلَّ المَنايَا مَرَّةً سَتَعُوْدُ ... وآخِرَ عَهْدِ الثَّائِرينَ جَدِيدُ (٤)\nوتكون بمعنى التمني والترجي، كقولك (٥): لعل الله أن (٦) يرزقني مالًا، ولعلي أحج.\nوأنشد الفراء:\nلَعَلّي فِي هدى أمِّي وَجَوْرِي ... وَتَقْطِيعِي التَّنُوفَةَ وَاحْتِيَالِي\n_________\n= \"إملاء ما من به الرحمن\" للعكبري (٢٣١)، \"البحر المحيط\" لأبي حيان ١/ ٢٣١، \"الدر المصون\" للسمين الحلبي ١/ ١٨٩، \"الأزهية\" للهروي (ص ٢١٧).\n(١) في النسخ الأخرى: واجب، والمثبت من (س).\n(٢) في (ت): كذا.\n(٣) ساقطة من (ت).\n(٤) لم أجده في مظانه من كتاب \"المعاني\". وكذلك لم أقف على البيتين بعده.\n(٥) في (ت): كقول القائل.\n(٦) ساقطة من (ت).","vol":"4","page":207},{"text":"سَتُوْشِكُ أنْ تَتِيحَ إلَي كَرِيمِ ... يَنَالُكَ بِالنَّدى قَبْلَ السُّؤَالِ\nوتكون بمعنى: (عسى). تكون لما (١) يراد ولا يكون، كقوله: ﴿يَاهَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ﴾ (٢) أي: عسى أبلغ (٣)، وقال أبو دُؤَاد (٤):\nفَأَبْلُوْنِي بَلِيَّتَكُم لَعَلّي. . . أصَالِحُكُم وأسْتَدْرج نَوَيّا (٥)\nأي نواي.\nوتكون بمعنى (كي)، على الجزاء، كقوله تعالى: ﴿انْظُرْ كَيْفَ\n_________\n(١) في (ت): ما.\n(٢) غافر: ٣٦.\n(٣) في هامش (س)، و(ش)، (ت): أطلع.\n(٤) أبو دُؤَاد الإياديّ، اختلفوا في اسمه، فقال بعضهم: جارية بن الحجاج، وقال الأصمعي: حنظلة بن الشرقي. شاعر جاهلي.\n\"الشعر والشعراء\" لابن قتيبة (ص ١٤٠).\n(٥) \"ديوان أبي دؤاد الإيادي\" (ص ٣٥٠)، \"معاني القرآن\" للفراء ١/ ٨٨، \"الخصائص\" لابن جني ٢/ ٣٤١.\nوقوله (فأبلوني): من أبلاه إذا صنع به صنعًا جميلًا. و(نويّا): أي نواي، والنية: الوجه الذي يقصد. و(أستدرج): أرجع أدراجي من حيث كنت. يقوله في قوم جاورهم فأساءوا جواره، ثم أرادوا مصالحته: أحسنوا الصنيع بي واجبروا ما فعلتم معي، فقد يكون هذا حافزًا لي أن أصالحكم أو أرجع إلى ما كنت عليه.","vol":"4","page":208},{"text":"نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ﴾ (١) يعني (٢) لكي يفقهوا، ونظائرها (٣) كثيرة، فقوله: ﴿وَلَعَلَّكُمْ تَهْتَدُونَ﴾ أي: ولكي تهتدوا من الضلالة.\nقال الربيع: خاصم يهودي أبا العالية فقال: إن موسى كان يصلي إلى صخرة بيت المقدس. فقال أبو العالية: كان يصلي عند الصخرة إلى البيت الحرام، قال: فبيني وبينك مسجد صالح فإنه تحته من الجبل. قال أبو العالية: قد صليت فيه وقبلته إلى البيت الحرام (٤).\nقال: وأخبرني أبو العالية أنَّهُ مَرَّ عَلَى مسجد ذي القرنين وقبلته إلى الكعبة.\n\n<span data-type=\"title\" id=toc-523>١٥١ </span>- قول ﷿: ﴿كَمَا أَرْسَلْنَا فِيكُمْ﴾\nهذِه الكاف للتشبيه، وتحتاج إلى شيء ترجع إليه (٥). فاختلفوا فيه: فقال بعضهم: هو راجع إلى ما قبله (٦)، والكاف من صلة ما قبلها، تقديره: ﴿فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي * وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ﴾ ﴿كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ﴾ (٧). فيكون إرسال الرسول شرطًا للخشية ومؤذنًا بإتمام النعمة.\n_________\n(١) الأنعام: ٦٥.\n(٢) في (ت): أي.\n(٣) في (ت): ونظائر هذا.\n(٤) قول أبي العالية ساقط من (ج). ولم أقف عليه.\n(٥) في (س): فيه.\n(٦) في النسخ الأخرى: قبلها.\n(٧) في النسخ الأخرى: أرسلت، والمثبت من (ت).","vol":"4","page":209},{"text":"وقيل: معناه: ولعلكم تهتدون كما أرسلنا (١).\nوقال محمد بن جرير: إنَّ إبراهيم ﵇ دعا بدعوتين فقال: ﴿رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ﴾ (٢) فهذِه الدعوة الأولى. والدعوة الثانية قوله: ﴿رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ﴾ الآية (٣)، فبعث الله ﷿ الرسول وهو محمد - ﷺ -، ووعده في هذِه الآية أن يجيب الدعوة الثانية بأن يجعل من ذريته أمَّةً مسلمة، فمعنى الآية: ﴿وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ﴾ ببيان شرائع ملتكم الحنيفية، وأهديكم لدين خليلي إبراهيم: ﴿كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ﴾ يعني: فكما أجَبْتُ دعوته بانْبِعَاث الرسول، كذلك (٤) أجيْبُ (٥) دعوته بأنْ أهْدِيَكم لدينه وأجعلكم مسلمين (٦)، فهذا على قول من يجعله متصلًا بما قبله (٧) وجوابًا للآية الأولى، وهو اختيار الفراء (٨). وقال بعضهم: إنها متعلقة بما بعدها، وهو قوله:\n_________\n(١) \"البيان\" لابن الأنباري ١/ ١٢٩، \"الوسيط\" للواحدي ١/ ٢٣٣، \"معالم التنزيل\" للبغوي ١/ ١٦٦، \"الدر المصون\" للسمين الحلبي ٢/ ١٨١.\n(٢) البقرة: ١٢٨.\n(٣) البقرة: ١٢٩.\n(٤) في (ج): فكذلك.\n(٥) في (ج)، (ش): أجبت.\n(٦) \"جامع البيان\" للطبري ٢/ ٣٦، \"تفسير القرآن\" للسمعاني ٢/ ٩٨.\n(٧) في (ج)، (ش): قبلها.\n(٨) \"معاني القرآن\" ١/ ٩٢، وهو اختيار الطبري في \"جامع البيان\" ٢/ ٣٦.","vol":"4","page":210},{"text":"﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾ تقديرها: كما أرسلنا فيكم رسولًا منكم فاذكروني أذكركم. فيكون جزاء له جوابان: مقدَّم ومؤخَّر، كما تقول: إذا جاءك فلان فأتِهِ تُرْضِه. فقولك (١): فأته ترضه. جوابان لقوله: إذا جاءك. وكقولك: إن تأتني أحْسِنْ إلَيْكَ أكْرِمْكَ. وهذا قول مجاهد وعطاء والكلبي ومقاتل والأخفش وابن كيسان، واختيار الزجاج (٢).\nوهذِه الآية خطاب للعرب وأهل مكة يعني: ﴿كَمَا أَرْسَلْنَا فِيكُمْ﴾ يا معشر العرب ﴿رَسُولًا مِنْكُمْ﴾: محمدًا ﴿يَتْلُو عَلَيْكُمْ آيَاتِنَا﴾ يعني: القرآن ﴿وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ﴾ من الأحكام وشرائع الإسلام.\n* * *\n_________\n(١) في (ج)، (ش): فقوله.\n(٢) \"تفسير مقاتل\" ١/ ٧٧ - ٧٨، \"معاني القرآن\" للفراء ١/ ٩٢، \"معاني القرآن\" للأخفش ١/ ١٦٣، \"جامع البيان\" للطبري ٢/ ٣٦، \"معاني القرآن\" للزجاج ١/ ٢٢٧، \"معالم التنزيل\" للبغوي ١/ ١٦٧.","vol":"4","page":211},{"text":"<span data-type=\"title\" id=toc-524>١٥٢ </span>- قوله -﷿-: ﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾\nقال ابن عباس: أذكروني بطاعتي أذكركم بمعونتي (١)، بيانه قوله تعالى: ﴿وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا﴾ (٢).\nوقال سعيد بن جبير: اذكروني بطاعتي أذكركم بمغفرتي (٣)، بيانه قوله تعالى: ﴿وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ (١٣٢)﴾ (٤).\nوقال فضيل بن عياض: فاذكروني بطاعتي أذكركم بثوابي (٥)، بيانه قوله تعالى: ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا (٣٠) أُولَئِكَ لَهُمْ جَنَّاتُ عَدْنٍ﴾ الآية (٦).\nورُوي عن النبي - ﷺ - أنه قال: \"من أطاع الله فقد ذكر الله، وإن قَلَّتْ صلاته وصيامه وتلاوته للقرآن، ومن عصى الله فقد نسي الله، وإن\n_________\n(١) ذكره عنه بهذا اللفظ: الخازن في \"لباب التأويل\" ١/ ١٢٦، وذكره عنه أيضًا الواحدي في \"الوسيط\" ١/ ٢٣٤، والبغوي في \"معالم التنزيل\" ١/ ١٦٧، وابن الجوزي في \"زاد المسير\" ١/ ١٦٠، وفيه: أذكركم بمغفرتي. بدلًا من: معونتي.\n(٢) العنكبوت: ٦٩.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٣٧، وأبو نعيم في \"حلية الأولياء\" ٤/ ٣١٤، ونسبه السيوطي في \"الدر المنثور\" ١/ ٢٧٣ إلى عبد بن حميد.\n(٤) آل عمران: ١٣٢.\n(٥) \"الكفاية\" للحيري ١/ ٨٥، \"لباب التأويل\" للخازن ١/ ١٢٦، \"البحر المحيط\" لأبي حيان ١/ ٦١٩.\nوأخرج سعيد بن منصور في \"سننه\" ٢/ ٦٣٠ (٢٢٩) عن فضيل في قوله: ﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾ قال: أذكروني بطاعتي أذكركم بمغفرتي.\nومن طريقه: رواه البيهقي في \"شعب الإيمان\" ٢/ ٥٨٠.\n(٦) الكهف: ٣٠ - ٣١.","vol":"4","page":212},{"text":"كثُرَتْ صلاته وصيامه وتلاوته القرآن\" (١).\nوقيل: اذكروني بالتوحيد والإيمان أذكركم بالدرجات والجنان (٢).\nبيانه قوله تعالى: ﴿وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي﴾ الآية (٣).\nوقال أبو بكر الصديق - ﵁ -: كفى بالتوحيد عبادةً، وكفى بالجنة ثوابًا (٤).\n_________\n(١) رواه نعيم بن حماد في \"زوائد زهد ابن المبارك\" (ص ١٧) (٧٠) عن سعيد بن أبي أيوب، عن أبي هانئ الخولاني، عن خالد بن أبي عمران مرفوعًا، بمثله.\nورواه عن ابن المبارك سعيد بن منصور في \"سننه\" ٢/ ٦٣٠ (٢٣٠).\nومن طريقه رواه الواحدي في \"الوسيط\" ١/ ٢٣٤، والبيهقي في \"شعب الإيمان\" ١/ ٤٥٢ (٦٨٧)، وهو ضعيف؛ لأنه معضل، فخالد بن أبي عمران من أتباع التابعين.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٢٧٤ إلى ابن المنذر.\nوورد نحوه عن واقد مولى رسول الله - ﷺ - مرفوعًا:\nرواه الطبراني في \"المعجم الكبير\" ٢٢/ ١٥٤ (٤١٣). وهو ضعيف جدًّا؛ إذ قال الهيثمي في \"مجمع الزوائد\" ٢/ ٢٥٨: فيه الهيثم ابن جماز وهو متروك. فلا يصلح شاهدًا لحديث خالد بن أبي عمران؛ لشدة ضعفه، فيبقى حديث خالد ضعيفًا. والله أعلم.\n(٢) ذكره الخازن في \"لباب التأويل\" ١/ ١٦٨.\nانظر: \"بحر العلوم\" للسمرقندي ١/ ١٦٨، \"زاد المسير\" لابن الجوزي ١/ ١٣٩.\n(٣) البقرة: ٢٥.\n(٤) لم أجده.","vol":"4","page":213},{"text":"وقال ابن كيسان: اذكروني بالشكر أذكركم بالزيادة (١)؛ بيانه قوله تعالى: ﴿لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ﴾ (٢).\nوقيل: اذكروني على ظهر الأرض أذكركم في بطنها.\nقال الأصمعي: رأيت أعرابيًّا واقفًا (٣) يوم عرفة بعرفات وهو يقول: إلهي عجَّتْ إليك الأصوات بضروب (٤) اللغات يسألونك الحاجات، وحاجتي إليك أن تذكرني عند البلى إذا نسِيَني أهل الدنيا.\nوقيل: اذكروني في الدنيا أذكركم في العقبى.\nوقيل: اذكروني بالطاعات أذكركم بالمعافاة (في الآخرة) (٥)، دليله قوله تعالى: ﴿مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً﴾ (٦).\nوقيل: اذكروني في الخلاء والملأ أذكركم في الخلاء (٧) والملأ (٨)، بيانه ما روي في الخبر أن الله تعالى قال في بعض\n_________\n(١) ذكره السمرقندي في \"بحر العلوم\" ١/ ١٦٨، والحيري في \"الكفاية\" ١/ ٨٦.\n(٢) إبراهيم: ٧.\n(٣) ساقطة من (ج).\n(٤) في (ت): بصنوف.\n(٥) من (ج). ذكره الرازي في \"مفاتيح الغيب\" ٤/ ١٤٤، وأبو حيان في \"البحر المحيط\" ١/ ٦١٩.\n(٦) النحل: ٩٧.\n(٧) ساقطة من (ت).\n(٨) \"بحر العلوم\" للسمرقندي ١/ ١٦٨.","vol":"4","page":214},{"text":"الكتب: \"أنا عند ظن عبدي بي فليظن عبدي (١) بي ما شاء، وأنا معه إذا ذكرني، فمن ذكرني في نفسه ذكرته في نفسي، ومن ذكرني في ملأ (٢) ذكرته في ملأ خير منه (٣)، ومن تقرَّب إليَّ شبرًا تقرَّبت إليه ذراعًا، ومن تقرَّب إليَّ ذراعًا تقرَّبت إليه باعًا، ومن أتاني مَشْيًا أتيته هَرْوَلةً، ومن أتاني بقراب الأرض (٤) خطيئة أتيته بمثلها مغفرة بعد أن لا يشرك بي شيئًا\" (٥).\n_________\n(١) من (ت).\n(٢) من (ش)، (ت)، وفي النسخ الأخرى: الملأ.\n(٣) في (ج): منهم.\n(٤) أي: بما يقارب ملأها. وهو مصدر: قارب يقارب. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٤.\n(٥) رواه أحمد في \"المسند\" ٢/ ٢٥١، ٤١٣، ٥٢٤، ٥٣٤ (٧٤٢٢، ٩٣٥١، ١٠٧٨٢، ١٠٩٠٩)، والبخاري كتاب التوحيد، باب قول الله تعالى: ﴿وَيُحَذرُكمُ اللهُ نَفسَه﴾ (٧٤٠٥)، ومسلم كتاب الذكر، باب الحث على ذكر الله (٢٦٧٥)، وفي كتاب التوبة، باب الحض على التوبة والفرح بها (٢٦٧٥)، والترمذي كتاب الدعوات، باب في حسن الظن بالله (٣٦٠٣)، وابن ماجه كتاب الأدب، باب فضل العمل (٣٨٢٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٩٣ (٨١١)، والواحدي في \"الوسيط\" ١/ ٢٣٥، والبغوي في \"معالم التنزيل\" ١/ ١٦٧، وفي \"شرح السنة\" ٥/ ٢٤ (١٢٥١) من حديث أبي هريرة عن النبي - ﷺ - به. وجملة: \"فليظنَّ بي ما شاء\" ليست من حديث أبي هريرة، وإنما وردت في حديث واثلة بن الأسقع قال: سمعت رسول الله - ﷺ - يقول: \"قال الله ﵎: أنا عند ظن عبدي بي، فليظن بي ما شاء\" رواه أحمد في \"المسند\" ٣/ ٤٩١ (١٦٠١٦)، والدارمي في \"سننه\" (٢٧٧٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٤٠١ (٦٣٣، ٦٣٤، ٦٣٥، ٦٤١)، وإسناده صحيح.","vol":"4","page":215},{"text":"وقيل: اذكروني في النعمة والرخاء أذكركم في الشدة والبلاء (١).\nبيانه قوله تعالى: ﴿فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (١٤٣) لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ (١٤٤)﴾ (٢).\nوقال سلمان الفارسي - ﵁ -: إن العبد إذا كان دعَّاءً في السراء، فإذا نزل به البلاء قالت الملائكة: عبدك قد نزل به البلاء. فيشفعون له فيجيبه الله تعالى، وإذا لم يكن دعَّاءً قالوا: آلآن! فلا يشفعون له (٣): بيانه قصة فرعون: ﴿آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ﴾ الآية (٤).\nوقيل: اذكروني بالتسليم والتفويض أذكركم بأصلح الاختيار، بيانه قوله تعالى: ﴿وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ﴾ (٥).\n_________\n= وكذلك الجزء الأخير من الحديث ليس عندهم، وإنما ورد في حديث آخر، رواه الترمذي وحسنه عن أنس مرفوعًا، وفيه: \"يا ابن آدم إنَّك لو أتيتني بقراب الأرض خطايا، ثم لقيتني لا تُشرك بي شيئًا لأتيتُك بقرابها مغفرة\" كتاب الدعوات، باب في فضل التوبة والاستغفار (٣٥٤٠).\nوورد مثله أيضًا عن أبي ذرِّ مرفوعًا: رواه أحمد في \"المسند\" ٥/ ١٧٢ (٢١٥٠٥)، والدارمي في \"سننه\" (٢٨٣٠).\nومما سبق يتبيَّن أن المصنَّف ساق هذِه الأحاديث في سياق واحد، وأدخل بعضها في بعض.\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ١٦٧، والرازي في \"مفاتيح الغيب\" ٤/ ١٤٩، والخازن في \"لباب التأويل\" ١/ ١٢٦، وأبو حيان في \"البحر المحيط\" ١/ ٦١٩.\n(٢) الصافات: ١٤٣ - ١٤٤.\n(٣) لم أقف عليه.\n(٤) يونس: ١٩.\n(٥) الطلاق: ٣.","vol":"4","page":216},{"text":"وقيل: اذكروني بالشوق والمحبة أذكركم بالوصل والقرْبَةِ.\nوقيل: اذكروني بالحمد والثناء أذكركم بالجزاء.\nوقيل: اذكروني بالتوبة أذكركم بغفران الحوبة.\nوقيل (١): اذكروني بالدعاء أذكركم بالعطاء.\nوقيل (٢): اذكروني بالسؤال أذكركم بالنَّوال، اذكروني بلا غفلة أذكركم بلا مهلة، اذكروني بالندم أذكركم بالكرم، اذكروني بالمعذرة أذكركم بالمغفرة، اذكروني بالإرادة أذكركم بالإفادة، اذكروني بالتنصُّل أذكركم بالتَّفَضُّل، اذكروني بالإخلاص أذكركم بالخلاص اذكروني بالقلوب أذكركم بكشف الكروب (٣)، اذكروني بلا نسيان أذكركم بالأمان، اذكروني بالافتقار أذكركم بالاقتدار، اذكروني بالاعتذار والاستغفار أذكركم بالرحمة والاغتفار، اذكروني بالإيمان أذكركم بالجنان، اذكروني بالإسلام أذكركم بالإكرام، اذكروني بالقلب أذكركم برفع (٤) الحجب، اذكروني ذكرًا فانيًا أذكركم ذكرًا باقيًا، اذكروني بالابتهال أذكركم بالإفضال، اذكروني بالتذلل أذكركم بعفو الزلل، اذكروني بالاعتراف أذكركم بمحو الاقتراف، اذكروني بصفاء السر أذكركم بخالص (٥) البر، اذكروني بالصدق أذكركم بالرفق، اذكروني بالصَّمْوِ أذكركم بالعفو، اذكروني بالتعظيم أذكركم\n_________\n(١) من (ت).\n(٢) من (ت).\n(٣) في (س): بكشف الذنوب. وكُتب في هامش (س): بمغفرة الذنوب.\n(٤) في (ت): بكشف.\n(٥) في (ت): بخلاص.","vol":"4","page":217},{"text":"بالتكريم، اذكروني بالتكبير أذكركم بالتطهير، اذكروني بالتمجيد (١) أذكركم بالمزيد، اذكروني بالمناجاة أذكركم بالنجاة، اذكروني بترك الجفاء أذكركم بحفظ الوفاء، اذكروني بترك الخطا أذكركم بأنواع العطا، اذكروني بالجهد في الخدمة أذكركم بإتمام النعمة، اذكروني من حيث أنتم أذكركم من حيث أنا: ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ (٢) (٣).\nقال الربيع في هذِه الآية: إن الله ﷿ ذاكرٌ من ذكره، وزائدٌ من شكره، ومعذّبٌ من كفره (٤).\nوقال السدي فيها: ليس من عبدٍ يذكر الله إلا ذكره الله، لا يذكره مؤمن إلا ذكرَهُ بالرحمة ولا يذكره كافر إلا ذكره بعذاب (٥).\nوقال سفيان بن عيينة: بلغنا أن الله ﷿ قال: أعطيت عبادي ما لو أعطيته جبريل وميكائيل، كنت قد أجزلت لهما، قلت: ﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾، وقلت لموسى: قل لِلظَّلَمَةِ لا يَذْكُرُوني؛ فَإنِّي أذْكُرُ مَنْ\n_________\n(١) في (ت): بالتحميد.\n(٢) العنكبوت: ٤٥.\n(٣) ذكر بعضه السمرقندي في \"بحر العلوم\" ١/ ١٦٨، والحيري في \"الكفاية\" ١/ ٨٥، ٨٦، والرازي في \"مفاتيح الغيب\" ٤/ ١٤٤، والخازن في \"لباب التأويل\" ١/ ١٢٦، وأبو حيان في \"البحر المحيط\" ١/ ٦١٩.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٣٧. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦٠، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ١٢٥. وورد كذلك عن الحسن، وأبي العالية، والسدي.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٣٧، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٥٧.","vol":"4","page":218},{"text":"ذكرني، وإنَّ ذكري إيَّاهمْ أن ألْعَنَهُم (١).\nوقال أبو عثمان النهدي: إني لأعْلم حين يَذْكُرني ربي ﷿، قيل: وكيف ذلك (٢)؟ قال: إن الله ﷿ قال: ﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾ فإذا ذكرت الله ذكرني (٣).\n﴿وَاشْكُرُوا لِي﴾ نعمي (٤) ﴿وَلَا تَكْفُرُونِ﴾.\n\n<span data-type=\"title\" id=toc-525>١٥٣ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ﴾\nبالعون والنصرة (٥).\n\n<span data-type=\"title\" id=toc-526>١٥٤ </span>- قوله ﷿: ﴿وَلَا تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ﴾\nنزلت في قتلي بدر من المسلمين، وكانوا أربعة عشر رجلًا: ثمانية من الأنصار، وستة من المهاجرين، وذلك أن الناس كانوا يقولون للرجل يقتل في سبيل الله: مات فلان وذهب عنه نعيم الدنيا ولذتها؛ فأنزل الله تعالى: ﴿وَلَا تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ\n_________\n(١) لم أقف عليه عن سفيان. وشطره الثاني ذكره السيوطي في \"الدر المنثور\" ١/ ٢٧٤ عن ابن عباس، ونسبه إلى ابن أبي شيبة في \"المصنف\" ٧/ ٤٦٦، وأحمد في \"الزهد\" (ص ٧٣)، والبيهقي في \"شعب الإيمان\" ٦/ ٥٥ (٧٤٨٣).\n(٢) في (ج)، (ش): ذاك.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٥٧.\n(٤) من (ج)، وقد سبق بيان معنى الشكر في تفسير قوله تعالى: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ من سورة الفاتحة.\n(٥) في (ت): والنصر. وقد سبق بيان معنى قوله تعالى: ﴿وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ﴾ عند الآية (٤٥).","vol":"4","page":219},{"text":"أَموَت﴾ (١). أي: هم أموات ﴿بَل﴾ هم (٢) ﴿أَحْيَاءٌ وَلَكِنْ لَا تَشْعُرُونَ﴾ أنهم كذلك.\nقال رسول الله - ﷺ -: \"إن أرواح الشهداء في أجواف طير خضر تسرح في الجنة، تأكل من ثمار الجنة وتشرب (٣) من ألبانها (٤) وتأوي بالليل إلى قناديل من نور معلقةٍ بالعرش\" (٥)\n_________\n(١) ذكره مقاتل بن سليمان في \"تفسيره\" ١/ ٧٨، وذكر أسماء القتلي. وذكره أيضًا السمرقندي في \"بحر العلوم\" ١/ ١٦٩، والحيري في \"الكفاية\" ١/ ٨٧، والسمعاني في \"تفسير القرآن\" ٢/ ١٠٠، والواحدي في \"أسباب النزول\" (ص ٤٧)، والبغوي في \"معالم التنزيل\" ١/ ١٦٨، والرازي في \"مفاتيح الغيب\" ٤/ ١٤٥، والخازن في \"لباب التأويل\" ١/ ١٢٧، وابن حجر في \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٠٣.\nوذكره الرازي من قول ابن عباس، والسمرقندي في \"بحر العلوم\" من قول الكلبي، وذكره السيوطي مختصرا في \"الدر المنثور\" ١/ ٢٨٤ ونسبه لابن منده في \"معرفة الصحابة\"، من طريق السدي الصغير، عن الكلبي، عن أبي صالح، عن ابن عباس.\n(٢) من (ج).\n(٣) في (ت): وتأكل وتشرب.\n(٤) في (ش)، (ت): أنهارها.\n(٥) رواه مسلم كتاب الإمارة، باب بيان أن أرواح الشهداء في الجنة، وأنهم أحياء عند ربهم يُرزقون (١٨٨٧)، والترمذي كتاب التفسير، سورة آل عمران (٣٠١١)، ورواه الدرامي في \"سننه\" (٢٤٥٤)، عن مسروق قال: سألنا عبد الله بن مسعود عن هذِه الآية: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ (١٦٩)﴾ [آل عمران: ١٦٩] قال: أما إنَّا قد سألنا عن ذلك فقال: \"أرواحهم في جوف طير خضر، لها قناديل معلقة بالعرش، تسرح من الجنة حيث شاءت، ثم تأوي إلى تلك القناديل. . . \" الحديث.\nانظر: \"الدر المنثور\" للسيوطي ١/ ٢٨٤.","vol":"4","page":220},{"text":"وقال الحسن: إن الشهداء أحياء عند الله، تعرض أرزاقهم على أرواحهم؛ فيصل إليهم الرَّوح والفَرَح، كما تعرض النار على أرواح آل فرعون غدْوَةً (١) وعشيَّةً؛ فيصل إليهم الوجع (٢).\nوقال أبو اليسار السلمي (٣): أرواح الشهداء في قِبَاب بيضٍ من قباب الجنة، في كل قبة زوجتان رزقهم في كل يوم طلعتْ فيه الشمس ثَوْرٌ وَحُوْتٌ، فأما الثور: ففيه طعم كل ثمرةٍ في الجنة، وأما الحوت: ففيه طعم كل شراب في الجنة (٤).\nوقال قتادة في هذِه الآية: كنا نحدث أنَّ أرواح الشهداء تعارف في طير (٥) بيض يأكلن من ثمار الجنة، وأنَّ مساكِنَهُم (٦) في سِّدْرَة (٧) المنْتَهَي، وأنَّ للمجاهد في سبيل الله ثلاثَ خصال: من قتل في سبيل الله منهم صار حيًّا مرزوقًا، ومن غلبَ آتاهُ الله أجرًا عظيمًا، ومن مات رزقُه الله رزقًا حسنًا (٨).\n_________\n(١) في (ش): غدوًا.\n(٢) هو في \"تفسير الحسن البصري\" ١/ ٩٣، وذكره البغوي في \"معالم التنزيل\" ١/ ١٦٨، والزمخشري في \"الكشاف\" ١/ ٢٠٥، والخازن في \"لباب التأويل\" ١/ ١٢٧، وأبو حيان في \"البحر المحيط\" ١/ ٦٢٢.\n(٣) لم أعرفه.\n(٤) ذكره أبو حيان في \"البحر المحيط\" ١/ ٦٢٢ مختصرًا.\n(٥) في (ش): طيور.\n(٦) في (س)، (ش): مساكنهنَّ.\n(٧) في (س): السدرة، وفي (ت): بسدرة، والمثبت من (ش).\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٣٩، وذكره السيوطي في \"الدر المنثور\" =","vol":"4","page":221},{"text":"[٣٢١] أخبرنا أبو بكر الحِمْشاذِي (١)، قال: أنا أبو بكر القطيعي (٢)، قال: نا عبد الله بن أحمد (٣)، قال: حدثني أبي (٤)، قال: نا زيد بن يحيى الدمشقي (٥)، قال نا ابن ثوبان (٦)،\n_________\n= ١/ ٣٧٥ وعزاه لعبد بن حميد، وأثر قتادة هذا والأثران قبله: كلها مراسيل.\n(١) لم أجده.\n(٢) أبو بكر أحمد بن جعفر بن حمدان بن مالك بن شبيب البغدادي القطيعي الحنبلي، راوي \"مسند الإمام أحمد\"، و\"الزهد\"، و\"فضائل الصحابة\"، وثَّقه الدارقطني، وقال الخطيب: لم نر أحدا ترك الاحتجاج به، وقال الحاكم: ثقة مأمون. وقال البرقاني: غرقَتْ قطعةٌ من كتبه فنسخها من كتاب ذكروا أنه لم يكن سماعه فيه؛ فغمزوه لأجل ذلك، وإلا فهو ثقة، وكنتُ شديد التنفير عنه حتى تبَّين عندي أنه صدوق لا يُشك في سماعه. مات سنة (٣٦٨ هـ).\n\"سؤالات السلمي للدارقطني\" (١٤)، \"تاريخ بغداد\" للخطيب ٤/ ٧٣، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢١٠، \"ميزان الاعتدال\" للذهبي ١/ ٨٧، \"لسان الميزان\" لابن حجر ١/ ١٤٥.\n(٣) عبد الله بن أحمد بن محمد بن حنبل الشيباني، أبو عبد الرحمن، ولَدُ الإمام، ثقة، مات سنة (٢٩٠ هـ).\n\"تهذيب الكمال\" للمزي ١٤/ ٢٨٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٠.\n(٤) الإمام أحمد بن حنبل، الحجة، المشهور.\n(٥) زيد بن يحيى بن عُبيد الخزاعي، أبو عبد الله الدمشقي، ثقة، توفي سنة (٢٠٧ هـ).\n\"تهذيب الكمال\" للمزي ١٠/ ١١٨، \"تهذيب التهذيب\" لابن حجر ١/ ٦٧٢.\n(٦) في (ت): (أبو ثوبان) وهو خطأ؛ فهو عبد الرحمن بن ثابت بن ثوبان العنسي -بالنون- الدمشقي الزاهد، وثَّقه دحيم والفلاس، وقال ابن معين: ليس به بأس. وقال الدارمي عن ابن معين: ضعيف. وقال أحمد: أحاديثه مناكير. وقال أبو حاتم: ثقة. وقال النسائي: ليس بالقوي. وقال أبو داود: كان فيه سلامة، وكان مجاب الدعوة. وقال صالح جزرة: قدري صدوق، وقال ابن عدي: يكتب حديثه =","vol":"4","page":222},{"text":"عن أبيه (١)، عن مكحول (٢)، عن كثير بن مُرَّة (٣)، عن قيس الجذامي (٤) رجل كانت له صحبة قال: قال رسول الله - ﷺ -: \"يُعْطَى الشهيدُ ستَّ خصال عند أول قطرة من دمه: تكفر عنه كل خطيئةٍ، وبرى مقعده من الجنة، ويزوَّج من الحور العين، ويؤمَّن من الفزع الأكبر، ومن عذاب القبر، ويحلي حلَّةَ (٥) الإيمان\" (٦).\n_________\n= على ضعفه. وقال الذهبي: صالح الحديث. وقال ابن حجر: صدوق يخطئ، ورُمي بالقدر، وتغَّير بآخره. توفي سنة (١٦٥ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٤٥، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢١٥، \"الكامل\" لابن عدي ٤/ ٢٨١، \"تهذيب الكمال\" للمزي ١٧/ ١٢، \"سير أعلام النبلاء\" للذهبي ٧/ ٣١٣، \"ميزان الاعتدال\" للذهبي ٢/ ٥٥١، \"الكاشف\" للذهبي ١/ ٦٢٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٩٤.\n(١) ثابت بن ثوبان العنْسي الشامي، والد عبد الرحمن، ثقة.\n\"تهذيب الكمال\" للمزي ٤/ ٣٤٩، \"تهذيب التهذيب\" لابن حجر ١/ ٢٦٣، \"تقريب التهذيب\" لابن حجر (٨١٩).\n(٢) ثقة، كثير الإرسال.\n(٣) كثير بن مرّة الحضرمي، أبو شجرة الحمصي، ثقة، ووهم من عدَّه من الصحابة. \"تهذيب الكمال\" للمزي ٢٤/ ١٥٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٦٦، \"تقريب التهذيب\" لابن حجر (٥٦٦٦).\n(٤) قيس الجذامي: اختلف في اسم أبيه، فقيل: ابن عامر، وقيل: ابن زيد.\nوقيل: غير ذلك. ذكره البخاري في الصحابة. واختلف في صحبته.\n\"الاستيعاب\" لابن عبد البر ٣/ ٣٦٢، \"أسد الغابة\" لابن الأثير ٤/ ٣٩٥، \"الإصابة\" لابن حجر ٥/ ٣٨٦.\n(٥) في (ت): حلية.\n(٦) [٣٢١] الحكم على الإسناد:\nفي إسناده: ابن ثوبان صدوق يخطئ، ولكنه حسن بشاهده عن المقدام. =","vol":"4","page":223},{"text":"<span data-type=\"title\" id=toc-527>١٥٥ </span>- قوله تعالى: ﴿وَلَنَبْلُوَنَّكُمْ﴾\nأي: ولنختبرنكم يا أمة محمد ﴿بِشَيْءٍ مِنَ الْخَوْفِ﴾ الآية. قال ابن عباس: الخوف يعني: خوف العدو (١) ﴿وَالْجُوعِ﴾ يعني: المجاعة والقحط ﴿وَنَقْصٍ مِنَ الْأَمْوَالِ﴾ يعني: الخسران والنقصان في المال وهلاك المواشي ﴿وَالْأَنْفُسِ﴾ يعني: الموت والقتل، وقيل: المرض، وقيل: الشيب (٢) ﴿وَالثَّمَرَاتِ﴾ يعني: الجوائح، وأن لا تخرج الثمرة كما كانت تخرج.\nوقال الشافعي: ﴿وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ﴾ يعني: خوف الله ﷿ ﴿وَالْجُوعِ﴾: صيام شهر رمضان ﴿وَنَقْصٍ مِنَ الْأَمْوَالِ﴾: أداء\n_________\n= التخريج:\nرواه الإمام أحمد في \"المسند\" ٤/ ٢٠٠ (١٧٧٨٣)، ومن طريقه رواه ابن الأثير في \"أسد الغابة\" ٤/ ٣٩٥، ورواه البخاري في \"التاريخ الكبير\" ٤/ ١/ ١٤٤ من طريق زيد بن يحيى الدمشقي، به.\nوورد نحوه من حديث المقدام بن معديكرب: رواه الترمذي كتاب فضائل الجهاد، باب في ثواب الشهيد (١٦٦٣). وقال: هذا حديث حسن صحيح غريب.\n(١) ذكره الواحدي في \"الوسيط\" ١/ ٢٣٦، والبغوي في \"معالم التنزيل\" ١/ ١٦٩، وابن الجوزي في \"زاد المسير\" ١/ ١٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٥٩، والخازن في \"باب التأويل\" ١/ ١٢٨، وأبو حيان في \"البحر المحيط\" ١/ ٦٢٣.\n(٢) \"جامع البيان\" للطبري ٢/ ٤١، السمرقندي في \"بحر العلوم\" ١/ ١٦٩، \"تفسير القرآن\" للسمعاني ٢/ ١٠٢، \"الوسيط\" للسمعاني ١/ ٢٣٦، \"معالم التنزيل\" للبغوي ١/ ١٦٩، \"البحر المحيط\" لأبي حيان ١/ ٦٢٣.","vol":"4","page":224},{"text":"الزكوات والصدقات ﴿وَالْأَنْفُسِ﴾: الأمراض (١) ﴿وَالثَّمَرَاتِ﴾: موت الأولاد؛ لأن ولد الرجل ثمرة قلبه (٢). يدل عليه ما:\n[٣٢٢] أخبرنا أحمد بن أُبيٍّ (٣) قال: أنا (٤) محمد بن عمران (٥)، قال: أنا الحسن بن سفيان (٦)، قال: نا حبان بن موسى (٧)، قال: أنا عبد الله بن المبارك (٨)، عن حماد بن سلمة (٩)، عن أبي سنان (١٠)،\n_________\n(١) في (ش): بالأمراض.\n(٢) ذكره عن الشافعي: البغوي في \"معالم التنزيل\" ١/ ١٦٩، والرازي في \"مفاتيح الغيب\" ٤/ ١٥١، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٥٩، والخازن في \"لباب التأويل\" ١/ ١٢٨، والنيسابوري في \"غرائب القرآن\" ١/ ٤٤٠، وأبو حيان في \"البحر المحيط\" ١/ ٦٢٣، و\"أنوار التنزيل\" للبيضاوي ١/ ٢٠٢.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) في (ش): حدثنا.\n(٥) لم يتبين لي من هو.\n(٦) الإمام، الحافظ، الثبت.\n(٧) حِبَّان بن موسى بن سوار السُّلَمي، أبو محمد المروزي، ثقة، توفي سنة (٢٣٣ هـ). \"تهذيب الكمال\" للمزي ٥/ ٣٤٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٤٦، \"تقريب التهذيب\" لابن حجر (١٠٨٥).\n(٨) الإمام، الثقة، الثبت.\n(٩) هو ثقة عابد تغير حفظه في آخره، وابن المبارك الراوي عنه هنا من أثبت أصحابه.\n(١٠) أبو سنان عيسى بن سنان الحنفي، القَسْمَلي الفلسطيني، نزيل البصرة، ضعَّفه أحمد، وابن معين، وأبو زرعة، والنسائي.\nوقال أبو حاتم: ليس بقوي في الحديث. وقال العجلي: لا بأس به. قال الذهبي: ضعِّفَ، ولم يُترك. وقال أيضًا: ضعفه أحمد وابن معين، وهو ممن يكتب حديثه على لينه، وقواه بعضهم يسيرًا. وقال ابن حجر: ليِّن الحديث.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٤٦٢، \"معرفة الثقات\" للعجلي =","vol":"4","page":225},{"text":"قال: دفنت ابني سنانًا، وأبو طلحة الخولاني (١) على شفير القبر جالس، فلما أردت الخروج أخذ بيدي فانتشطني (٢) وقال: ألا أبشِّرك يا أبا سنان؟ قلت: بلى! قال: حدثني الضحاك بن عبد الرحمن بن عرْزب (٣)، عن أبي موسى الأشعري (٤) أن رسول الله - ﷺ - قال: \"إذا مات ولد العبد، قال الله تعالى للملائكة: أقبضتم ولد\n_________\n= (١٤٦٢)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٧٧، \"تهذيب الكمال\" للمزي ٢٢/ ٦٠٦، \"الكاشف\" ٢/ ١١٠، \"ميزان الاعتدال\" للذهبي ٣/ ٣١٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٥٨، \"تقريب التهذيب\" لابن حجر (٥٣٣٠).\n(١) شامي ولا يعرف اسمه، وزعم ابن حبان أن اسمه سفيان بن عبد الله وحديثه عن النبي - ﷺ - مرسل، قال الذهبي: فيه جهالة، وقال ابن حجر: مقبول.\n\"تهذيب الكمال\" للمزي ٣٣/ ٤٤١، \"الكاشف\" للذهبي ٢/ ٤٣٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٤٢، \"تقريب التهذيب\" لابن حجر (٨١٨٩).\n(٢) في (ت): فانبشط. وهو خطأ.\nيُقال: نَشَطْتُ الدَّلو من البئر: نزعتُها بغير بَكَرة، وبئر أَنْشَاط: قريبة القعر تخرج الدلو منها بجذبة واحدة، وبئر نشوط: لا تخرج منها الدلو حتى تُنشط كثيرًا. \"الصِّحاح\" للجوهري ٣/ ١١٦٤.\n(٣) الضحاك بن عبد الرحمن بن عَرْزَب -بفتح المهملة وسكون الراء وفتح الزاي ثم موحدة، وقد تُبدل ميمًا- أبو عبد الرحمن، أو: أبو زرعة الطبراني، ثقة، مات سنة (١٠٥ هـ).\n\"تهذيب الكمال\" للمزي ١٣/ ٢٧٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٢٣، \"تقريب التهذيب\" لابن حجر (٢٩٨٨).\n(٤) أبو موسى الأشعري: عبد الله بن قيس بن سليم بن حَضَّار -بفتح المهملة وتشديد الضاد المعجمة- صحابي مشهور، أمَّره عمر، ثم عثمان، وهو أحد الحكَمين بصفِّين، مات سنة (٥٠ هـ) وقيل بعدها.\n\"الاستيعاب\" لابن عبد البر ٣/ ١٠٣، \"الإصابة\" لابن حجر ٤/ ١٨١.","vol":"4","page":226},{"text":"عبدي؟ فيقولون: نعم. فيقول: أقبضتم ثمرة فؤاده؟ فيقولون: نعم. فيقول: ماذا قال عبدي؟ فيقولون: حمدك واسترجع. فيقول الله ﷿: ابنوا لعبدي بيتًا في الجنة، وسمُّوه بيت الحمد\" (١).\n﴿وَبَشِّرِ الصَّابِرِينَ﴾ على البلايا والرَّزَايا، ثم نَعَتَهُم فقال:\n\n<span data-type=\"title\" id=toc-528>١٥٦ </span>- ﴿الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ﴾\nعبيدًا وملكًا ﴿وَإِنَّا إِلَيْهِ رَاجِعُونَ﴾ في الآخرة. وأمالَ نُصير (٢) النونَ في قوله: ﴿إِنَّا لِلَّهِ﴾ وأَمالَ قتيبة النون واللام جميعًا، وفخَّمَهُما (٣) الآخرون (٤).\n_________\n(١) [٣٢٢] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف أبي سنان، وجهالة أبي طلحة الخولاني، والله أعلم.\nرواه ابن المبارك في \"زوائد الزهد لابن المبارك\" (ص ٢٧) (١٠٨).\nالتخريج:\nورواه الطيالسي في \"مسنده\" (ص ٦٩) (٥١٠)، وأحمد في \"المسند\" ٤/ ٤١٥ (١٩٧٢٥)، والترمذي كتاب الجنائز، باب فضل المصيبة إذا احتسب (١٠٢١)، وابن حبان في \"صحيحه\" ٧/ ٢١٠ (٢٩٤٨)، والبغوي في \"معالم التنزيل\" ١/ ١٦٩ من طريق حماد بن سلمة، به.\nقال الترمذي: حسن غريب.\n(٢) نصير بن يوسف بن أبي نصر الرازي، المقرئ النحوي، أبو المنذر صاحب الكسائي، كان من الأئمة الحُذَّاق، لاسيما في رسم المصحف، وله فيه مصنَّف. توفي في حدود سنة (٢٤٠ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ٢١٣، \"غاية النهاية\" لابن الجزري ٢/ ٣٤٠.\n(٣) في (ت): وفتحهما.\n(٤) في (ج): الباقون.","vol":"4","page":227},{"text":"وقال أبو بكر الوراق: ﴿إِنَّا لِلَّهِ﴾ إقرارًا مِنَّا له بالملك ﴿وَإِنَّا إِلَيْهِ رَاجِعُونَ﴾ إقرارًا على أنفسنا بالهلك (١).\nقال عكرمة: طفئَ سراج النبي - ﷺ - فقال: ﴿إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ﴾ فقيل: يا رسول الله، أمصيبة هي؟ قال: \"نعم، كلُّ شيء يؤذي المؤمن فهو لهُ مصيبة\" (٢).\nوقال سعيد بن جبير: ما أعطي أحد في المصيبة ما أعْطِيَتْ هذِه الأمة -يعني: الاسترجاع- ولو أعْطيهَا أحد لأعطيها (٣) يعقوب ﵇، ألا تسمع إلى قوله في فقد يوسف: ﴿يَاأَسَفَى عَلَى يُوسُفَ﴾ (٤) (٥).\n_________\n(١) ذكره عنه الرازي في \"مفاتيح الغيب\" ٤/ ١٥٤، وذكره دون نسبة القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٦١، والنيسابوري في \"غرائب القرآن\" ١/ ٤٤٢، وأبو حيان في \"البحر المحيط\" ١/ ٦٢٥.\n(٢) ذكره السيوطي في \"الدر المنثور\" ١/ ٢٨٨، وعزاه إلى عبد بن حُميد، وابن أبي الدنيا في \"العزاء\" من حديث عكرمة مرسلًا، بهذا اللفظ.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٦٠، وروى نحوه أبو داود في \"المراسيل\" من حديث عمران القصير، ذكره الزيلعي في \"تخريج أحاديث الكشاف\" ١/ ٩٦.\nوأورد الحديث دون ذكر راويه: السمعاني في \"تفسير القرآن\" ٢/ ١٠٤، والزمخشري في \"الكشاف\" ١/ ٢٠٥، وابن عطية في \"المحرر الوجيز\" ١/ ٢٢٨. وله شواهد مرفوعة.\nانظر: \"الدر المنثور\" للسيوطي ١/ ٢٨٨، \"الفتح السماوي\" للمناوي ١/ ٢٠٠.\n(٣) في (ج)، (ش): لأعطي.\n(٤) يوسف: ٨٤.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٤٣، والبيهقي في \"شعب الإيمان\" ٧/ ١١٧ =","vol":"4","page":228},{"text":"وقال رسول الله - ﷺ -: \"من استرجع عند المصيبة جبر الله مصيبته، وأحسن عقباه، وجعل له خلفًا صالحًا يرضاه\" (١).\n* * *\n_________\n= (٩٦٩١)، وزاد السيوطي نسبته إلى وكيع، وعبد بن حميد \"الدر المنثور\" ١/ ٢٨٦، وذكره السمعاني في \"تفسير القرآن\" ٢/ ١٠٣، والواحدي في \"الوسيط\"١/ ٢٣٩، والبغوي في \"معالم التنزيل\" ١/ ١٧٠.\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٤٢ - ٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦٤، ٢٦٥ (١٤٢١)، والطبراني في \"المعجم الكبير\" ١٢/ ٢٥٥ (١٣٠٢٧)، والبيهقي في \"شعب الإيمان\" ١٧/ ١٧ (٩٦٨٩) من طريق عبد الله بن صالح، عن معاوية بن صالح، عن على بن أبي طلحة، عن ابن عباس في قوله: ﴿الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ (١٥٦) أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ وَأُولَئِكَ هُمُ الْمُهْتَدُونَ (١٥٧)﴾ قال: أخبر الله أنَّ المؤمن إذا سلم الأمر إلى الله، ورجع واسترجع عند المصيبة، كتب له ثلاث خصال من الخير: الصلاة من الله، والرحمة، تحقيق سبيل الهدى. وقال رسول الله - ﷺ -: . . فذكره.\nوذكره الهيثمي في \"مجمع الزوائد\" ٤/ ٣٣١ وقال: فيه علي بن أبي طلحة وهو ضعيف.\nقال أحمد شاكر في تعليقه على \"جامع البيان\" للطبري ٣/ ٢٢٣ (٢٢٣): علي بن أبي طلحة سبق أنه ثقة، وعلة هذا الإسناد انقطاعه؛ لأن ابن أبي طلحة لم يسمع من ابن عباس، ولم يره.\nقلتُ: والصحيح أنَّ رواية على بن أبي طلحة عن ابن عباس ثابتة؛ ولذلك اعتمدها الأئمة، ومنهم البخاري ﵀ اعتمدها في \"صحيحه\" كثيرًا.","vol":"4","page":229},{"text":"[٣٢٣] أخبرنا أحمد بن أُبي (١) قال أنا محمد بن عمران (٢) قال: نا الحسن بن سفيان (٣) قال: نا ابن أبي شيبة (٤) قال: نا وكيع (٥)، عن هشام ابن زياد (٦)، عن أمِّه (٧) عن فاطمة بنت الحسين (٨)،\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم يتبين لي من هو.\n(٣) الإمام، الحافظ، الثبت.\n(٤) ثقة، حافظ.\n(٥) الإمام، الحافظ، الثقة.\n(٦) هشام بن زياد بن أبي يزيد: وهو هشام بن أبي هشام، أبو المِقدام. ويقال له أيضًا: هشام بن أبي الوليد المدني، ضعَّفه أحمد، وأبو زرعة، وأبو حاتم، وقال الدوري عن ابن معين: ليس بثقة. وقال البخاري: يتكلمون فيه، وقال أبو داود: غير ثقة؛ وقال الترمذي: يضعَّف. وقال النسائي وعلى بن الجنيد والأزدي: متروك الحديث. وقال النسائي أيضًا: ضعيف. وترك ابن المبارك حديثه، وقال الذهبي: ضعَّفوه. وقال ابن حجر: متروك.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦١٦، و\"من كلام أبي زكريا يحيى بن معين في الرجال\" رواية ابن طهمان (٣٨٤)، \"سؤالات ابن الجنيد ليحيي بن معين\" (٢٨٢)، \"معرفة الرجال عن يحيى بن معين\" لابن محرز (٦٤، ١٢١٩)، \"التاريخ الكبير\" للبخاري ٤/ ٢/ ١٩٩، \"الضعفاء والمتروكين\" للنسائي (٦١٢)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٥٨، \"الضعفاء والمتروكين\" للدارقطني (٥٦٢)، \"تهذيب الكمال\" للمزي ٣٠/ ٢٠٠، \"الكاشف\" للذهبي ٢/ ٣٣٦، \"ميزان الاعتدال\" للذهبي ٤/ ٢٩٨، \"تقريب التهذيب\" لابن حجر (٧٣٤٢).\n(٧) لم أجد لها ترجمة.\n(٨) فاطمة بنت الحسين بن علي بن أبي طالب القرشيَّة الهاشمية، المدنية، أخت علي بن الحسين بن علي بن أبي طالب: زين العابدين ثقة ماتت بعد المائة.\n\"تهذيب الكمال\" للمزي ٣٥/ ٢٥٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٨٤، \"تقريب التهذيب\" لابن حجر (٨٧٥١).","vol":"4","page":230},{"text":"عن أبيها (١) قال: قال رسول الله - ﷺ -: \"من أصيب بمصيبة فأحدث استرجاعًا، وإن تقادم عهدها كتب الله (٢) له من الأجر مثله يوم أصيب\" (٣).\n\n<span data-type=\"title\" id=toc-529>١٥٧ </span>- ﴿أُولَئِكَ﴾\nأي: أهل هذِه الصفة ﴿عَلَيْهِمْ صَلَوَاتٌ﴾ قال ابن عباس: مغفرة (٤) ﴿مِنْ رَبِّهِمْ وَرَحْمَةٌ﴾ أي: ونعمة.\n_________\n(١) ورد في جميع النسخ: عن أمِّها وهو خطأ؛ والتصويب من مصادر التخريج، وهو الحسين بن علي سبط رسول الله - ﷺ -.\n(٢) ساقطة من (ج).\n(٣) [٣٢٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا، وعلَّته هشام بن زياد: متروك.\nالتخريج:\nرواه ابن ماجه كتاب الجنائز، باب ما جاء في الصبر على المصيبة (١٦٠٠)، عن ابن أبي شيبة، عن وكيع بن الجرَّاح، عن هشام بن زياد، عن أمِّه، عن فاطمة بنت الحسين، عن أبيها، مرفوعًا بمثله.\nورواه أحمد في \"المسند\" ١/ ٢٠١ (١٧٣٤)، وابن حبان في \"المجروحين\" ٣/ ٨٨، والبيهقي في \"شعب الإيمان\" ١٧/ ١٧ (٩٦٩٥) من طريق هشام بن زياد به، نحوه.\nوضعَّف البوصيري إسناده في \"زوائد سنن ابن ماجه\" (ص ٢٣٤) وقال: له شاهد من حديث أبي سلمة رواه النسائي وابن ماجه. ا. هـ.\nوضعَّفه كذلك المنذري في \"الترغيب والترهيب\" ٤/ ١٧٤ (٥٣٠٣).\nوقال الألباني في \"ضعيف الجامع\" ٥/ ١٦٨ (٥٤٤٢): ضعيف جدًّا.\n(٤) ذكره الواحدي في \"الوسيط\" ١/ ٢٤٠، والخازن في \"لباب التأويل\" ١/ ١٢٩، وأبو حيان في \"البحر المحيط\" ١/ ٦٢٥.","vol":"4","page":231},{"text":"وقال ابن كيسان: الصَّلَوَاتُ هاهنا: الثناء والرحمة والتزكية (١)؛ وإنما ذكر الصلاة والرحمة ومعناهما واحد؛ لاختلاف اللفظين، كقول الحطيئة:\nألا حبَّذَا هِنْدٌ وأرضٌ بها هِنْدٌ. . . وهند أتَى مِنْ دُوْبها النَّأيُ والبعدُ (٢)\nوجَمَعَ الصلوات؛ لأنّهُ عَنَى بها الرحمة بعد الرحمة (٣).\n﴿وَأُولَئِكَ هُمُ الْمُهْتَدُونَ﴾ إلى الاسترجاع. وقيل: إلى الجنة والثواب. وقيل: إلى الحق والصواب (٤).\nوكان عمر بن الخطاب إذا قرأ هذِه الآية قال: نعم العدلان ونعمت (٥) العلاوة (٦).\n_________\n(١) \"البحر المحيط\" لأبي حيان ١/ ٦٢٥.\n(٢) تقدم البيت عند تفسير الآية ١٢٩، بنفس الشاهد: عطف (البعد) على (النَّأي) وكلاهما بمعنى واحد.\n(٣) في (ج): رحمة بعد رحمة.\n(٤) \"الوسيط\" للواحدي ١/ ٢٤١، \"معالم التنزيل\" للبغوي ١/ ١٧٠، \"لباب التأويل\" للخازن ١/ ١٢٩، \"البحر المحيط\" لأبي حيان ١/ ٦٢٦.\n(٥) في (ت): ونعم.\n(٦) رواه سعيد بن منصور في \"سننه\" ٢/ ٦٣٤ (٢٣٣) عن سفيان بن عيينة، عن منصور ابن المعتمر، عن مجاهد، عن عمر، به.\nومن طريقه: رواه البيهقي في \"شعب الإيمان\" ٧/ ١١٦ (٩٦٨٨)، وإسناده ضعيف؛ للانقطاع بين مجاهد وعمر - ﵁ -.\nانظر \"تهذيب التهذيب\" لابن حجر ٤/ ٢٦.","vol":"4","page":232},{"text":"<span data-type=\"title\" id=toc-530>١٥٨ </span>- قوله ﷿: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ الآية.\nالصَّفَا: جمع الصفاة، وهي الصخرة الصلبة الملساء، قال امرؤ القيس:\nلَهَا كفَل كصَفَاةِ المسيـ. . . ـلِ أبْرَزَ عَنْهَا جُحَاف مُضِر (١)\nيقال: صَفَاةٌ وصَفَا، مثل: حصاةٍ وحَصَا، وقَطَاةٍ وَقَطَا، ونَوَاةٍ ونَوى. وقيل: إن الصَّفَا واحدٌ وتثنيته صفوان، مثل عصًا وعَصَوَان، وجمعه: أصْفاءٌ؛ مثل: رحًى وأرَحَاءٍ، وصفا وصُفِيٌّ؛ مثلَ: عصا وعصِيّ (٢).\n_________\n= ورواه الحاكم في \"المستدرك\" ٢/ ٢٧٠، والواحدي في \"الوسيط\" ١/ ٢٤١ من طريق جرير بن عبد الحميد، عن منصور، عن مجاهد، عن سعيد بن المسيب، عن عمر - ﵁ - بنحوه.\nقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه، ولا أعلم خلافًا بين أئمتنا أن سعيد بن المسيب أدرك أيام عمر - ﵁ -، وإنِّما اختلفوا في سماعه منه. ووافقه الذهبي. قلت: وإسناده منقطع أيضًا؛ لأن سعيد بن المسيب لم يسمع من عمر. انظر: \"جامع التحصيل\" للعلائي (ص ١٨٤).\n(١) \"ديوان امرئ القيس\" (ص ١٠٧)، \"لسان العرب\" لابن منظور ٢/ ١٨٦، \"تاج العروس\" ٢٣/ ٦٧ مادة (جحف). وأورده الأزهري في \"تهذيب اللغة\" ٤/ ١٦١ ولم ينسبه.\nوفي \"الديوان\": لها عَجُزٌ. وهما بمعنى كما في \"اللسان\" والجُحَاف: السيل الذي يجرف ويجحف كل شيء، أي: يجمعه.\n(٢) انظر: \"جمهرة اللغة\" لابن دريد (ص ٩٤٥، ٩٧٢)، \"جامع البيان\" للطبري =","vol":"4","page":233},{"text":"قال الراجز:\nكَأنَّ مَتْنَيْه مِنَ النَّفِي. . . مَوَاقِعُ الطَّيْر عَلَى الصُّفِيِّ (١)\n﴿وَالْمَرْوَةَ﴾ من الحجارة ما لأن وصغر (٢). قال أبو ذؤيب الهذلي:\nحَتَّى كَأنّي لِلْحَوَادِثِ مَرْوَة. . . بصَفَا المُشَرَّقِ كُلَّ يَوْمٍ تُقْرَعُ (٣)\n_________\n= ٢/ ٤٣، \"الخصائص\" لابن جنّي ٢/ ١١٢، \"البحر المحيط\" لأبي حيان ١/ ٦٢٧.\n(١) للأَخيَل الطائي.\nانظر: \"جامع البيان\" للطبري ٣/ ٤٣، \"تهذيب اللغة\" للأزهري ١٥/ ٤٧٥ (نفى)، \"المحرر الوجيز\" لابن عطية ١/ ٢٢٨، و\"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٨٠، \"لسان العرب\" لابن منظور ٧/ ٣٧١ (صفا)، ١٤/ ٢٤٨ (نفى). ونفيُّ الماء: ما انتضح منه إذا نزع من البئر.\nوقال الأزهري: هذا ساقٍ كان أسودَ الجلدة، واستقى من بئر ملْحٍ، وكان يبيضُ نفيُّ الماء على ظهره إذا ترشش لملوحته.\n(٢) \"معاني القرآن\" للزجاج ١/ ٢٣٣، \"البحر المحيط\" لأبي حيان ١/ ٦٢٧، \"الدر المصون\" للسمين الحلبي ٢/ ١٨٨.\n(٣) \"شرح أشعار الهذليين\" للسكّري ١/ ٩ - ١٠، \"جامع البيان\" للطبري ٢/ ٤٤، \"المحرر الوجيز\" لابن عطية ١/ ٢٢٩، \"مفاتيح الغيب\" للرازي ٤/ ١٥٧، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٦٥.\nوالبيت من قصيدته الرائعة في رثاء أولاده. والمشرق: قال الأصمعي: المصلي، ومسجد الخيف. وقيل: سوق الطائف. يقول: كأنما أنا مروة في السوق تقرعها أقدام الناس ومرورهم بها، للمصائب التي تمر بي فتقرعني كل يوم.","vol":"4","page":234},{"text":"أي: صخرة رخوة صغيرة، وجمع المروة: مَروَات و(جمعها الكثير) (١): مَرْوٌ، مثل: تَمْرَة وتَمَرَاتٍ وتَمْرٍ، وجَمْرَةٍ وجَمَرَاتٍ وجَمْرٍ. قال الأعشى يصف ناقته:\nوتُوَليّ الأرْض خُفُّا ذابلًا. . . فإذَا مَا صَادَفَ المَرْوَ رَضَحْ (٢)\nوإنما عنى الله ﷿ بهما الجبلين المعروفين بمكة دون سائر (٣) الصفا (٤) والمروة، فلذلك أدْخَلَ فيهما (٥) الألِفَ واللامَ، و﴿شَعَائِرِ اللَّهِ﴾: أعلام دينه، واحدتها: شعيرة، وكل ما كان معلمًا لقربان يتقرب به إلى الله ﷿ عبدُه من دعاء وصلاةٍ وذَبِيْحَةٍ وأداء فَرْضٍ\n_________\n(١) من (ج)، (ت).\nانظر: \"جامع البيان\" للطبري ٢/ ٤٣.\n(٢) البيت في \"ديوان الأعشى الكبير مع الشرح\" (ص ٩٢) وفيه: (مُجْمِرًا) بدل (ذابلًا).\nوفي \"جامع البيان\" للطبري ٢/ ٤٣ مع اختلاف الشطر الأول، وفي \"النكت والعيون\" للماوردي ١/ ٢١١ ونسبه للكميت، وفي \"المحرر الوجيز\" لابن عطية ١/ ٢٢٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٦٥.\nوالشاهد في الشطر الثاني، ومعناه: إنَّ خُفَّ ناقته إذا ما وطئ المرو، وهي الحجارة الصغيرة، تكسرت من تحت خفها الأحجار. ورضح الحصي، أي: كسرها.\n(٣) ساقطة من (ت).\n(٤) في (س): الجبال.\n(٥) ساقطة من (س).","vol":"4","page":235},{"text":"وَغَيْرَ ذَلِكَ فهو شعيرة (١). قال الكُمَيْتُ:\nنُقَتِّلُهُمْ جِيلًا فجِيلًا تَرَاهُمُ. . . شَعَائِرَ قُرْبَان بِهِم يُتَقَرَّبُ (٢)\nوأصلها من الإشعار، وهو الإعلام على الشيء، ومنه إشْعَارُ الهَدْي (٣).\nوفي الحديث: أنَّ قائلًا قال حين شج عمر في الحج: أُشعر أمير المؤمنين دمًا (٤).\nوأراد بالشعائر هاهنا مناسك الحج التي جعلها الله تعالى أعلامًا لطاعته. وقال مجاهد: يعني من الخبر الذي أخبركم عنه (٥).\nوأصل الكلمة على هذا القول مِنْ شَعَرْتُ أي: عَلِمْتُ، كأنه إعْلامُ اللهِ ﷿ عِبَادَهُ أمْرَ الصَّفَا والْمَرْوَةِ (وتقدير الآية: إنَّ الطواف\n_________\n(١) \"جامع البيان\" للطبري ٢/ ٤٤، \"معالم التنزيل\" للبغوي ١/ ١٧٢، \"لباب التأويل\" للخازن ١/ ١٣٠.\n(٢) البيت في \"القصائد الهاشميات\" للكميت بن زيد (٢١)، وورد في \"مجاز القرآن\" ١/ ١٤٦، \"جامع البيان\" للطبري ٢/ ٤٤، \"النكت والعيون\" للماوردي ١/ ٢١١، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٦٥.\n(٣) \"مجاز القرآن\" لأبي عبيدة ١/ ١٤٦، \"مفردات ألفاظ القرآن\" للراغب للأصبهاني (ص ٤٥٦) (شعر)، \"البحر المحيط\" لأبي حيان ١/ ٦٢٨.\n(٤) رواه عبد الرزاق في \"مصنفه\" ١٠/ ٤٠٢ (١٩٤٩٩) عن معمر، عن الزهري، عن محمد بن جبير بن مطعم، عن أبيه قال: إنا لواقفون مع عمر على الجبل بعرفة. . . فذكره، ومن طريقه رواه أيضًا ابن أبي عاصم في \"الآحاد والمثاني\" ١/ ١٠٢ (٨١).\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٤٤ من طريق ابن أبي نجيح، عن مجاهد.","vol":"4","page":236},{"text":"بالصفا والمروة) (١) مِنْ شَعَائِرِ الله، فَتَرَكَ ذكر الطواف اكْتِفَاءً بذِكرهما، إذ كان معلومًا عند المخاطبين.\nقوله تعالى: ﴿فَمَنْ حَجَّ الْبَيْتَ﴾ أصْلُ الحَجِّ في اللغة: القصد. قال الشاعر:\nلِرَاهِبٍ يَحُج بَيْتَ المَقْدِسِ ... ذِي بُرْجُدٍ وَمَنْقَلٍ وبُرْنُس (٢)\nوقال محمد بن جرير: كلُّ من أكثر الاختلاف إلى شيء فهو حاج (٣).\nقال المخبَّل السعدي (٤):\n_________\n(١) ساقط من (س).\n(٢) البُرْجُد: كساء من صوف أحمر. وقيل: كساء غليظ. وقيل: كساء مخطط ضخم. والمَنْقَل: الخف والنعل. والبُرْنُس: كل ثوب رأسه منه ملتزق به.\n\"لسان العرب\" لابن منظور ١/ ٣٦٠ (برجد)، ١/ ٣٩٣ (برن)، ١٤/ ٢٧٠ (نقل). والبيت أورده أبو حيان في \"البحر المحيط\" ١/ ٦٢٨، والسمين الحلبي في \"الدر المصون\" ٢/ ١٨٩ ولم ينسباه.\n(٣) \"جامع البيان\" للطبري ٢/ ٤٤.\n(٤) هو المخبَّل بن ربيعة بن عوف قتال بن أنف الناقة بن قريع، أبو يزيد، شاعر فحل، هاجر وابنه إلى البصرة، وولده كثير بالإحساء وهم شعراء، وله شعر كثير جيد، هجا به الزبرقان وغيره، وكان يمدح بني قريع ويذكر أيام سعد، ذكره ابن سلام في الطبقة الخامسة من طبقات فحول الجاهلية.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ١٤٣، ١٤٩، ١٥٠، \"الشعر والشعراء\" لابن قتيبة (ص ٢٦٩).","vol":"4","page":237},{"text":"وأشْهَدُ مِنْ عَوْفٍ حُلَوْلًا كثِيْرَةً ... يَحُجُّوْنَ سِبَّ (١) الزبْرقَانِ المُزَعْفَرَا\nأي: يكثرون التردد إليه، لسؤدده ورياسته.\nوإنما قيل للحاج: حاج؛ لأنه يأتي البيت (٢) قبل التعريف، ثم يعود إليه للطواف يوم النحر، ثم ينصرف عنه إلى منى، ثم يعود إليه لطواف الصَّدر (٣)، فلتكراره العود إليه مرةً بعد أخرى قيل له: حاج (٤).\n﴿أَوِ اعْتَمَرَ﴾ من العمرة وهي الزيارة، قال العجاج:\nلقد سما ابن معمر حين اعتمر ... مغزى بعيدًا من بعيدٍ وضبر (٥)\n_________\n(١) تحرفت في (س) و(ت): بيت. والسِّبُّ: العمامة، وقيل: الأست. والزبرقان: هو حصين بن بدر الفزاري من سادات العرب. والحلول: الأحياء المجتمعة.\nانظر: \"جامع البيان\" للطبري ٣/ ٢٢٨ مع حاشية محمود شاكر، \"النكت والعيون\" للماوردي ١/ ٢١٢، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢١٨) (حجَّ)، \"المحرر الوجيز\" لابن عطية ١/ ٢٢٩، \"لسان العرب\" لابن منظور ٣/ ٥٢ (حجج)، ٦/ ١٤ (زبرق)، ٦/ ١٣٨ (سبب).\n(٢) ساقطة من (ت).\n(٣) طواف الصدر: هو طواف الإفاضة، ويسمَّى أيضًا طواف الرُّكن.\n\"روضة الطالبين\" للنووي ٣/ ١٠٢، \"فتح الباري\" لابن حجر ٣/ ٥٦٧.\n(٤) قاله الطبري في \"جامع البيان\" ٢/ ٤٥.\n(٥) وضبر الفرس: إذا جمع قوائمه ليثب، ثم وثب. و(مغزى): أي غزوًا.\nوالبيت من قصيدةٍ مدح بها العجاجُ عمرَ بن عبيد الله بن معمر التميمي.\nانظر: \"جامع البيان\" للطبري ٢/ ٤٥، \"النكت والعيون\" للماوردي ١/ ٢١٢، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٦٦.","vol":"4","page":238},{"text":"يعني حين قصد وزار (١).\nوقال المفضل بن سلمة: ﴿أَوِ اعْتَمَرَ﴾ أي: حل بمكة بعد الطواف والسعي، ففعل ما يفعل الحلال، والعمرة: الإقامة بالموضع، والعمارة: إصلاحه ومرمته.\n[٣٢٤] أخبرنا أبو عمرو الفراتي (٢) قال: أخبرنا أبو نصر السرخسي (٣) قال: نا محمَّد بن أيوب (٤) قال: نا محمَّد بن كثير (٥) قال: حدثنا سفيان الثوري (٦)، عن عاصم (٧)،\n_________\n(١) في (ج): قصده. وفي (ج)، (ش): وزاره.\n(٢) أحمد بن أبي، لم يذكر بجرح أو تعديل.\n(٣) أبو نصر: زهير بن حسن بن علي السَّرخسي، العلامة، شيخ الشافعية، كان رئيس المحدِّثين بسرخس، وكان فقيهًا فاضلًا، توفي سنة (٤٥٤ هـ)، وقيل بعدها بسنة. \"الأنساب\" للسمعاني ٢/ ٣٢٩، \"سير أعلام النبلاء\" للذهبي ١٨/ ١٣٤، \"العبر\" للذهبي ٢/ ٢٣٢، \"الطبقات الكبرى\" للسبكي ٤/ ٣٧٩، \"طبقات الشافعية\" للأسنوي ٢/ ٤٢، \"البداية والنهاية\" لابن كثير ١٢/ ٩٠.\n(٤) الحافظ، المحدث، الثقة.\n(٥) ثقة.\n(٦) الإمام، الحجة، المشهور.\n(٧) عاصم بن عبيد الله بن عاصم بن عمر بن الخطاب العدوي، المدني، ضعَّفه أهل العلم، وروى عنه شعبة ومالك، ثم ضعَّفه مالك.\nوقال ابن معين: ضعيف لا يحتج به. وقال أحمد: كان الأشياح يتقون حديث عاصم بن عبيد الله. وقال البخاري وأبو زرعة وأبو حاتم: منكر الحديث. وقال النسائي: ضعيف. وقال الدارقطني: يُترك، وهو مغفَّل. وقال ابن خزيمة: لا أحتج به لسوء حفظه. وقال ابن حبان: كثير الوهم، فاحش الخطأ، فتُرك. وقال =","vol":"4","page":239},{"text":"عن عبد الله بن عامر (١) بن ربيعة (٢) [عن أبيه] (٣) قال: قال رسول الله - ﷺ -: \"تابعوا بين (٤) الحج والعمرة؛ فإن متابعة ما بينهما تزيد (٥) في الرزق والعمر، وينفيان الذنوب كما ينفي الكبير (٦) خبث الحديد\" (٧).\n_________\n= ابن عدي: هو مع ضعفه يكتب حديثه. وقال العجلي: لا بأس به. وقال ابن حجر: ضعيف.\nتوفي سنة (١٣٢ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٢٤٣، ٢٨٣، \"تاريخ يحيى بن معين\" رواية الدارمي (٤٥١)، \"العلل\" لأحمد ١/ ٣٤، ٢٧٣، ٢٩٩، \"الضعفاء الصغير\" للبخاري (٢٨١)، \"معرفة الثقات\" للعجلي (٨١٢)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٤٧، \"المجروحين\" لابن حبان ٢/ ١٢٧، \"الكامل\" لابن عدي ٥/ ٢٢٥، \"تهذيب الكمال\" للمزي ١٣/ ٥٠٠، \"ميزان الاعتدال\" للذهبي ٢/ ٣٥٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٥٤، \"تقريب التهذيب\" لابن حجر (٣٠٨٢).\n(١) تحرفت في (ت): عباس.\n(٢) ولد على عهد النبي - ﷺ - ووثقه العجلي.\n(٣) ما بين المعقوفين ساقط في جميع النسخ، وتم إثباته من مصادر التخريج، وهو الصحابي عامر بن ربيعة.\n(٤) في (ش): ما بين.\n(٥) في جميع النسخ: يزيدان والصواب ما أثبت، وهو من مصادر التخريج.\n(٦) الكِير -بالكسر-: كير الحداد، وهو المبني من الطين. وقيل: الزّق الذي يُنفخ به النار، والمبني: الكُور.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢١٧.\n(٧) [٣٢٤] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف عاصم بن عبيد الله، ولكنه حسن بمجموع شواهده، والله أعلم. =","vol":"4","page":240},{"text":"﴿فَلَا جُنَاحَ عَلَيْهِ﴾ الجناح: الإثم، وأصله من جنح إذا مال عن القصد يقال: جنح الليل إذا مال بظلمته، وجنحت السفينة إذا\n_________\n= التخريج:\nرواه عبد الرزاق في \"المصنف\" ٥/ ٣ (٨٧٩٦)، وأحمد في \"المسند\" ٣/ ٤٤٦، ٤٤٧ (١٥٦٩٤، ١٥٦٩٧) من طريق عاصم به، مثله.\nوقد ورد الحديث مرفوعًا: عن عمر بن الخطاب، وابن عباس، وجابر، وابن عمر، وابن مسعود - ﵃ -.\nأما حديث عمر: فرواه أحمد في \"المسند\" ١/ ٢٥ (١٦٧)، وابن ماجه كتاب المناسك، باب فضل الحج والعمرة (٢٨٨٧). من طريق عاصم بن عبيد الله، عن عبد الله بن عامر بن ربيعة، عن أبيه، عن عمر.\nوعاصم ضعيف -كما سبق- وكأنه اضطرب فيه، فكان تارةً يرويه عن عبد الله بن عامر بن ربيعة، عن أبيه، كما في الحديث الذي أورده المصنف وتارةً عنه، عن أبيه، عن عمر، كما في هذا الشاهد.\nانظر: \"سلسلة الأحاديث الصحيحة\" للألباني (١٢٠٠).\nوأما حديث ابن عباس: فرواه النسائي كتاب مناسك الحج، باب فضل المتابعة بين الحج والعمرة ٥/ ١١٥. وإسناده صحيح.\nوأما حديث جابر: فرواه البزار كما في \"كشف الأستار\" ٢/ ٣٧ (١١٤٧).\nقال الهيثمي في \"مجمع الزوائد\" ٣/ ٢٧٧: ورجاله رجال الصحيح؛ خلا بشر بن المنذر، ففي حديثه وهم، قاله العقيلي، ووثقه ابن حبان.\nوأما حديث ابن عمر: فرواه الطبراني في \"المعجم الكبير\" ١٢/ ٤٥٦ (١٣٦٥١). قال الهيثمي في \"مجمع الزوائد\" ٣/ ٢٧٨: وفيه حجاج بن نصير، وثقه ابن حبان وغيره، وضعفه النسائي وغيره.\nوأما حديث ابن مسعود: فرواه الترمذي كتاب الحج، باب ما جاء في ثواب الحج والعمرة (٨١٠)، والنسائي كتاب المناسك، باب فضل المتابعة بين الحج والعمرة ٥/ ١١٥ - ١١٦.\nقال الترمذي: حديث حسن صحيح غريب من حديث ابن مسعود.","vol":"4","page":241},{"text":"مالت إلى الأرض، قال الله ﷿: ﴿وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا﴾ (١)، ومن جناح الطائر. ﴿أَنْ يَطَّوَّفَ بِهِمَا﴾ أي: يدور، وأصله يتطوف، فأدغمت التاء في الطاء.\nوقرأ أبو حيوة الشامي: (يطوف) مخففة (٢).\nواختلفوا في وجه الآية وتأويلها وسبب نزولها:\nفقال أنس بن مالك: كنا نكره الطواف بين الصفا والمروة؛ لأنهما من مشاعر قريش في الجاهلية فتركناه في الإِسلام؛ فأنزل الله تعالى هذِه الآية (٣).\nوقال عمرو بن حبشي (٤): سألت ابن عمر - ﵄ - عن هذِه الآية،\n_________\n(١) الأنفال: ٦١.\nانظر \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٠٧)، \"البحر المحيط\" لأبي حيان ١/ ٦٢٨، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٣٤٦.\n(٢) \"الكشاف\" للزمخشري ١/ ٢٠٦، \"البحر المحيط\" لأبي حيان ١/ ٦٣٢ وتحرف فيه إلى: أبي حمزة.\n(٣) رواه البخاري كتاب الحج، باب ما جاء في السعي بين الصفا والمروة (١٦٤٨)، وفي كتاب التفسير، باب قوله: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ ...﴾ (٤٤٩٦). والترمذي كتاب تفسير القرآن، سورة البقرة (٢٩٦٦)، والطبري في \"جامع البيان\" ٢/ ٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦٧ (١٤٣٢)، والواحدي في \"أسباب النزول\" (ص ٥٠)، وفي \"الوسيط\" ١/ ٢٤٢ من طريق عاصم بن سليمان الأحول، عن أنس، بنحوه.\n(٤) تحرفت في (ج)، (ت): حبيش. وهو عمرو بن حُبْشي بضم المهملة وسكون الموحدة ثم معجمة الزبيدي الكوفي، لم يوثقه سوى ابن حبان، وقال ابن حجر: مقبول. =","vol":"4","page":242},{"text":"فقال: انطلق إلى ابن عباس فاسأله، فإنه أعلم من بقي بما أنزل على محمَّد - ﷺ - فأتيته فسألته، فقال ابن عباس: كان على الصفا صنم على صورة رجل (١) يقال له (٢): إساف، وعلى المروة صنم على صورة امرأة تدعى: نائلة، وإنما ذكروا الصفا؛ لتذكير الإساف، وأنثو المروة؛ لتأنيث نائلة، وزعم أهل الكتاب أنهما زنيا في الكعبة فمسخهما الله ﷿ حجرين فوضعا (٣) على الصفا والمروة ليعتبر بهما، فلما طالت المدة عُبدا من دون الله، فكان أهل الجاهلية إذا طافوا بينهما مسحوا الوثنين، فلما جاء الإِسلام وكسرت الأصنام كره المسلمون الطواف بينهما؛ لأجل الصنمين؛ فأنزل الله تعالى هذِه الآية (٤).\nوقال السدي (٥) عن أبي مالك (٦)، عن ابن عباس (٧): كان في\n_________\n= \"التاريخ الكبير\" للبخاري ٣/ ٢/ ٣٢٢، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٢٦، \"الثقات\" لابن حبان ٥/ ١٧٣، \"تهذيب الكمال\" للمزي ٢١/ ٥٧٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٦٢، \"تقريب التهذيب\" لابن حجر (٥٠٤١).\n(١) في (ش): الرجل.\n(٢) ساقطة من (س).\n(٣) في (ت): فوضعهما.\n(٤) رواه الطبري في \"جامع البيان\" ٣/ ٢٣٣ (٢٣٤٠) بإسناده إلى عمرو بن حبشي مختصرًا.\nوضعَّف إسناده أحمد شاكر فقال: وهذا الحديث الضعيف الإسناد لم أجده إلا في هذا الموضع.\nوذكره السيوطي في \"الدر المنثور\" ١/ ٢٩٢ وعزاه لابن جرير فقط.\n(٥) إسماعيل بن عبد الرحمن السدي الكبير، صدوق يهم، ورمي بالتشيع.\n(٦) غزوان الغفاري، ثقة.\n(٧) الصحابي.","vol":"4","page":243},{"text":"الجاهلية شياطين تعزف (١) الليل أجمع بين الصفا والمروة وكانت بينهما آلهة، فلما ظهر الإِسلام قال المسلمون: يا رسول الله، لا نطوفن بين الصفا والمروة فإنه شرك كنا نصنعه في الجاهلية، فأنزل الله تعالى هذِه الآية (٢).\nوقال قتادة: كان ناس من تهامة في الجاهلية لا يسعون بين الصفا والمروة، فلما جاء الإِسلام تحوَّبوا (٣) السعي بينهما كما كانوا (٤) يتحوَّبونه (٥) في الجاهلية؛ فأنزل الله تعالى هذِه الآية، وأخبرهم أنها كانت سنة إبراهيم وإسماعيل ﵉ (٦).\n_________\n(١) في (ت): تطوف.\n(٢) الحكم على الإسناد:\nفيه السدي الكبير، صدوق يهم.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٤٦ - ٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦٧ (١٤٣٥)، وابن أبي داود في \"المصاحف\" (ص ١٠٠)، والحاكم في \"المستدرك\" ٢/ ٢٧١ من طريق أسباط عن السدّي به، مثله.\nقال الحاكم: صحيح على شرط مسلم، ولم يخرجاه، ووافقه الذهبي.\n(٣) في (ت): تخوفوا.\nوالتحوُّب: التأثم. وتحوَّب من الإثم: إذا توقَّاه، وألقى الحوب عن نفسه.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٥٥، \"لسان العرب\" لابن منظور ٣/ ٣٧٦ حوب.\n(٤) من (ج).\n(٥) في (ت): يتخوفونه.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٤٧.","vol":"4","page":244},{"text":"وروى الزهريّ (١)، عن عروة بن الزبير (٢) قال: قلت لعائشة ﵂: أرأيت قول الله تعالى: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ الآية، والله ما على أحد جناح أن لا يطوف بالصفا والمروة، فقالت عائشة: بئس ما قلت يا ابن أختي، إن هذِه لو كانت على ما أوَّلَتها كانت: لا جناح عليه أن لا يطوف بهما؛ ولكنها إنما أنزلت (٣) في الأنصار، وذلك أنهم كانوا قبل أن يسلموا يُهلون لمناة الطاغية، وهي صنم بين مكة والمدينة بالمشلل (٤)، وكان من أهلَّ لها (٥) يتحرج أن يطوف بالصفا والمروة، فلما أسلموا سألوا رسول اللهﷺ - عن ذلك فقالوا: يا رسول الله إنا كنا لا نطوف بين الصفا والمروة تعظيمًا لمناة، فهل علينا حرج أن نطوف بينهما (٦)؟ فأنزل الله تعالى هذِه الآية.\nثم قالت عائشة: قد سن رسول الله - ﷺ - الطواف بينهما فليس لأحد تركه.\nقال الزهريّ: فذكرت ذلك لأبي بكر بن عبد الرحمن بن الحارث\n_________\n(١) ابن شهاب، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٢) ثقة.\n(٣) في (ت): نزلت.\n(٤) المُشلَّل: بضم أوله، وفتح ثانيه، وفتح اللام وتشديدها، وهي ثنيَّةٌ مشرفة على قُديد، وهو موضع قرب مكة.\n\"معجم ما استعجم\" للبكري ٤/ ١٢٣٣، \"معجم البلدان\" لياقوت ٣/ ٣١٤.\n(٥) في (ت): بها.\n(٦) في (ج): بهما.","vol":"4","page":245},{"text":"ابن هشام (١) فقال: هذا العلم (٢).\nوقال مقاتل بن حيان: إن الناس كانوا قد تركوا الطواف بين الصفا والمروة غير الخمس، وهم: قريش وكنانة وخزاعة وعامر بن\n_________\n(١) أبو بكر بن عبد الرحمن بن الحارث بن هشام بن المغيرة المخزومي المدني -قيل: اسمه محمَّد. وقيل: المغيرة، وقيل: أبو بكر اسمه، وكنيته: أبو عبد الرحمن. وقيل: اسمه كنيته- راهب قريش، ثقة فقيه عابد، مات سنة (٩٤ هـ)، وقيل غير ذلك. \"تهذيب الكمال\" للمزي ٣٣/ ١١٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٩٠، \"تقريب التهذيب\" لابن حجر (٨٠٣٣).\n(٢) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه أحمد في \"المسند\" ٦/ ١٤٤، ٢٢٧ (٢٥١١٢، ٢٥٩٠٥)، والبخاري كتاب الحج، باب وجوب الصفا والمروة (١٦٤٣)، ومسلم كتاب الحج، باب بيان أن السعي بين الصفا والمروة ركن لا يصح الحج إلا به (١٢٧٧)، والترمذي كتاب مناسك الحج، ذكر الصفا والمروة (٢٩٦٥)، والطبري في \"جامع البيان\" ٢/ ٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦٦ (١٤٣١)، والبيهقي في \"السنن الكبرى\" ٥/ ٩٦ من طريق الزهريّ، به.\nرواه مالك في \"الموطأ\" ١/ ٣٧٣ (١٢٩) كتاب الحج، باب جامع السعي: عن هشام بن عروة، عن أبيه، عن عائشة. وسيذكره المصنِّف قريبًا.\nومن طريق مالك: رواه البخاري كتاب التفسير، باب قوله: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ (٤٤٩٥)، وأبو داود كتاب المناسك، باب أمر الصفا والمروة (١٩٠١)، والبغوي في \"معالم التنزيل\" ١/ ١٧٤.\nرواه مسلم (١٢٧٧) -الموضع السابق- وابن ماجه في \"سننه\" كتاب المناسك، باب السعي بين الصفا والمروة (٢٩٨٦) من طريق أبي أسامة: حماد بن أسامة، عن هشام بن عروة، عن أبيه، عن عائشة.","vol":"4","page":246},{"text":"صعصعة (١)، سموا حُمسًا لتشددهم في دينهم، والحماسة: الشجاعة والصلابة، فسألت الحمس رسول الله - ﷺ - عن السعي بين الصفا والمروة أمن شعائر الله أم لا؟ فإنه كان لا يطوف بهما أحدٌ (٢) غيرنا؛ فنزلت هذِه الآية (٣).\n_________\n(١) كنانة: قبيلة عظيمة من العدنانية، وهم بنو كنانة بن خزيمة بن مدركة بن إلياس، كانت ديارهم بجهات مكة، ولها عدة بطون، وكانت بينها وبين خزاعة وبني عامر عدة وقعات في الجاهلية.\nوخزاعة: قبيلة من الأزد، من القحطانية، وهم بنو عمرو بن ربيعة، كانوا يسكنون بأنحاء مكة، وهم بطون كثيرة، وكانت ولاية الكعبة قبل قريش بأيديهم، ودخلت خزاعة في السنة الثامنة في حلف رسول الله - ﷺ -، وحاربت مع علي بن أبي طالب. وعامر بن صعصعة: بطن من هوازن، من قيس بن عيلان، من العدنانية، وهم بنو عامر بن صعصعة بن معاوية بن بكر بن هوازن، ويُقال لهم: الأحامس، كانوا يقيمون بنجد، ثم نزلوا الطائف، وقدم رؤساؤهم على النبي - ﷺبعد غزوة تبوك، فارادوا به الغدر، فحفظه الله منهم.\n\"معجم قبائل العرب\" لعمر كحالة ١/ ٣٣٨، ٨/ ٧٠٢، ٣/ ٩٩٦.\n(٢) من (ت).\n(٣) ذكره ابن حجر في \"العجاب في بيان الأسباب\" عن مقاتل بن حيان ونسبه للمصنِّف.\nوهو بنحوه عن مقاتل بن سليمان في \"تفسيره\" ١/ ٧٩.\nوذكره الحيري في \"الكفاية\" ١/ ٩٠.","vol":"4","page":247},{"text":"واختلف الفقهاء في حكم هذِه الآية:\nفقال مالك والشافعي ﵄: الطواف بين الصفا والمروة فرض واجب ومن تركه لزمه القضاء والإعادة ولا يجزئه فدية ولا شيء إلا العود إلى مكة والطواف بينهما، كما لا يجزئ تارك طواف الإفاضة إلا قضاؤه بعينه. وقالا: هما طوافان واجبان أمِرَ بهما، أحدهما بالبيت والآخر بين الصفا والمروة وحكمهما واحد (١).\nوقال أبو حنيفة والثوري وأبو يوسف (٢) ومحمد (٣): إن عاد تارك الطواف بينهما لقضائه فحسن، وإن لم يعد فعليه دم (٤).\nرأوا أن حكم الطواف بهما (٥) حكم رمي بعض الجمرات والوقوف\n_________\n(١) \"جامع البيان\" للطبري ٢/ ٤٨ - ٤٩، \"أحكام القرآن\" لابن العربي ١/ ٤٨، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٦٨، \"المجموع\" للنووي ٨/ ١٥ - ١٦.\nوسيرجح المصنف هذا القول ويذكر الأدلة على رجحانه قريبًا.\n(٢) أبو يوسف يعقوب بن إبراهيم بن حبيب بن حُبيش بن سعد بن بُجير بن معاوية الأنصاري الكوفي، الإمام المجتهد، العلامة المحدث، قاضي القضاة، صاحب أبي حنيفة. مات سنة (١٨٢ هـ).\n\"سير أعلام النبلاء\" للذهبي ٨/ ٥٣٥، \"طبقات الحفاظ\" للسيوطي (٢٦٠)، \"طبقات الحنفيَّة\" لأبي الوفاء القرشي ١٢/ ١.\n(٣) محمَّد بن الحسن بن فَرْقَد الشيباني الكوفي، أبو عبد الله العلامة، فقيه العراق، صاحب أبي حنيفة، وإمام أهل الرأي، توفي سنة (١٨٩ هـ).\n\"المعارف\" لابن قتيبة (٥٠٠، ٥٤٥)، \"تاريخ بغداد\" للخطيب ٢/ ١٧٢، \"دول الإِسلام\" ١/ ١٢٠، \"سير أعلام النبلاء\" للذهبي ٩/ ١٣٤.\n(٤) \"أحكام القرآن\" للجصاص ١/ ١٨، \"أحكام القرآن\" للتهانوي ١/ ٩٣.\n(٥) في (ت): بينهما.","vol":"4","page":248},{"text":"بالمشعر الحرام (١) وطواف الوداع، وما أشبه ذلك مما يجزئ تاركه فدية، ولا يلزمه العود لقضائه بعينه.\nوقال أنس بن مالك، وعبد الله بن الزبير، ومجاهد وعطاء: الطواف بهما (٢) تطوع، إن فعله فاعل (٣) كان محسنًا، وإن تركه تارك لم يلزمه بتركه (٤) شيء (٥).\nواحتج من لم يوجب السعي والطواف (٦) بينهما بقراءة ابن عباس وأنس وشهر بن حوشب وابن سيرين: (فلا جناح عليه أن لا يطوف بهما). بإثبات: (لا)، وكذلك هو في مصحف عبد الله (٧).\nوالجواب عنه: أنّ (لا) زيادة صلة، كقوله تعالى: ﴿مَا مَنَعَكَ أَلَّا تَسْجُدَ﴾ (٨) وكقوله: ﴿قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئًا﴾ (٩).\nوقوله: ﴿أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ﴾ (١٠)،\n_________\n(١) زيادة من (ت).\n(٢) في (ج)، (ت): بينهما.\n(٣) من (ج)، (ش).\n(٤) ساقطة من (ج).\n(٥) أخرج أقوالهم الطبري في \"جامع البيان\" ٢/ ٤٩ - ٥٠، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦٧ (١٤٣٢) عن أنس.\n(٦) ساقطة من (ت).\n(٧) \"المحتسب\" لابن جني ١/ ١١٥، \"شواذ القراءة\" للكرماني (ص ٣٣).\n(٨) الأعراف: ١٢.\n(٩) الأنعام: ١٥١.\n(١٠) القصص: ٣٩.","vol":"4","page":249},{"text":"و: ﴿لَا أُقْسِمُ﴾ (١).\nقال الشاعر:\nفَمَا ألُوْمُ البِيْضَ ألَّا تَسْخَرَا ... لَمَّا رَأيْنَ الشَمِطَ القَفَنْدَرَا (٢)\nفلو كان رسم المصحف (٣) كذلك لم يكن (٤) فيه لمحتج حجة مع احتمال الكلام ما وصفنا، فكيف وهو خلافُ رسومِ الإمَام ومصاحف أهل الإِسلام (٥).\nثم إنَّ (٦) الدليل على أن السعي بينهما واجب، وعلى تاركه الإعادة\n_________\n(١) أول سورة القيامة، والبلد.\n\"معاني القرآن\" للفراء ١/ ٩٥، \"جامع البيان\" للطبري ٢/ ٥١، \"المحتسب\" لابن جني ١/ ١١٦.\n(٢) البيت لأبي النجم العجلي، وقد ورد منسوبًا إليه في \"الخصائص\" لابن جنّي ٢/ ٢٨٣، \"تاج العروس\" للزبيدي ١٣/ ٤٦٣ (قفدر). وبلا نسبة في \"المحتسب\" لابن جني ١/ ١٨١، \"تفسير القرآن\" للسمعاني ٢/ ١٠٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٦٧، \"البحر المحيط\" لأبي حيان ١/ ٦٣١، \"الدر المصون\" للسمين الحلبي ٢/ ١٩٠، \"لسان العرب\" لابن منظور ١١/ ٣٦٨.\nوالشمط القفندر: ذو الشيب، القبيح المنظر.\nوالشاهد قوله: ألا تسخرا: حيث وقعت (لا) زائدة بعد (أن) فيكون المعنى: أن تسخرا. كما وجَّه بعضهم بذلك القراءة السابقة.\n(٣) في (ت): المصاحف.\n(٤) في (ج): لم يجز.\n(٥) \"جامع البيان\" للطبري ٢/ ٥١.\n(٦) ساقطة من (ج).","vol":"4","page":250},{"text":"-ناسيًا تركه أو عامدًا- بظاهر الأخبار أن رسول الله - ﷺ - فعل ذلك وأمر به.\nوروى جعفر بن محمَّد (١)، عن أبيه (٢)، عن جابر (٣) قال: لما دنا رسول الله - ﷺ - (من الصفا) (٤) في حجته قال: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ ابدءوا (٥) بما بدأ الله به، فبدأ بالصفا فَرَقِي عليه حتى رأى البيت، ثم مشى حتى إذا تَصَوَّبتْ قدماه في الوادي سعى (٦).\nوروى هشام بن عروة (٧)، عن أبيه (٨)، عن عائشة قالت: لَعَمْرِيْ مَا\n_________\n(١) الصادق، صدوق، فقيه، إمام.\n(٢) أبو جعفر الباقر، ثقة.\n(٣) ابن عبد الله الصحابي.\n(٤) ساقطة من (س).\n(٥) في (ت): نبدأ.\n(٦) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nهو جزء من حديث جابر بن عبد الله الطويل في وصف حجة النبي - ﷺ -: رواه أحمد في \"المسند\" ٣/ ٣٢٠ (١٤٤٤٠)، ومسلم في \"صحيحه\" كتاب الحج، باب حجة النبي - ﷺ - (١٢١٨)، وأبو داود كتاب المناسك، باب صفة حجة النبي - ﷺ - (١٩٠٥ - ١٩٠٩)، والترمذي كتاب الحج، باب ما جاء أنه يبدأ بالصفا قبل المروة (٨٦٢)، والنسائي كتاب مناسك الحج، باب الكراهية في الثياب المصبغة للمحرم ٥/ ١٤٣ - ١٤٤، وابن ماجه كتاب المناسك، باب حجة رسول الله - ﷺ - (٣٠٧٤)، والطبري في \"جامع البيان\" ٢/ ٥٠ من طريق جعفر بن محمَّد الصادق، عن أبيه محمَّد بن علي الباقر، عن جابر.\n(٧) ثقة.\n(٨) ساقطة من (ت).","vol":"4","page":251},{"text":"حَجَّ مَنْ لم يسع بين الصفا والمروة؛ لأن الله ﷿ يقول: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ (١).\nوقال الحسن (٢): الطواف بين الصفا والمروة مفروض في كتاب الله والسنة، قال الله تعالى: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾، وقال رسول الله - ﷺ - \"يا أيها الناس كتب عليكم السعي فاسعوا\" (٣).\nقال كليب (٤): رأى ابن عباس قومًا يطوفون بين الصفا والمروة، فقال: هذا ما أورثَتْكُمْ أمُّكُمْ أم إسماعيل، انطلقت حين عطش ابنها\n_________\n(١) الحكم على الإسناد:\nرجاله ثقات.\nوهو جزء من حديث عائشة المتقدِّم قريبًا.\n(٢) \"تفسير الحسن البصري\" ١/ ٩٣.\n(٣) رواه أحمد في \"مسنده\" ٦/ ٤٢١ (٢٧٣٦٧)، وابن خزيمة في \"صحيحه\" ٤/ ٢٣٢ (٢٧٦٤)، والدارقطني في \"سننه\" ٢/ ٢٥٥، ٢٥٦، والطبراني في \"المعجم الكبير\" ٢٤/ ٢٢٥، ٢٢٦، ٢٢٧ (٥٧٢ - ٥٧٦)، ١١/ ١٨٤ (١١٤٣٧)، والحاكم في \"المستدرك\" ٦/ ٤٢١.\nوالحديث صححه الحافظان: المزي وابن عبد الهادي كما في \"إرواء الغليل\" للألباني ٤/ ٢٧٠.\nوقواه كذلك ابن حجر في \"فتح الباري\" ٣/ ٤٩٨. وصححه الألباني في \"إرواء الغليل\".\nوانظر: \"الفتح السماوي\" للمناوي ١/ ٢٠٢.\n(٤) من (ن) وتحرفت في غيرها: غريب، وهو كليب بن شهاب بن الجرمي، قال الذهبي: وثق: وقال ابن حجر: صدوق، ووهم من ذكره في الصحابة.\n\"تهذيب الكمال\" للمزي ٢٤/ ٢١١، \"الكاشف\" للذهبي (٤٦٧١)، \"تقريب التهذيب\" لابن حجر (٥٦٦٠).","vol":"4","page":252},{"text":"وجاع، فوجدت الصفا أقرب جبل إلى الأرض فقامت عليه، ثم استقبلت الوادي تنظر هل ترى أحدًا فلم تر أحدًا فهبطتْ من الصفا حتى إذا بلغت الوادي رَفَعَتْ طَرف درْعِهَا ثم سعت سَعْي الإنسان المجهود حتى جاوزت الوادي، ثم أتت المروة وقامت عليها تنظر هل ترى أحدًا فلم تر أحدًا، ففعلت ذلك سبع مرات (١).\nوقال مجاهد: حجَّ موسى ﵇ على جمل أحمر وعليه عباءتان قَطَوَانِيَتان (٢) فطاف بالبيت، ثم صَعِدَ الصفَا ودعا، ثم هَبَطَ إلى السَّعْي وهو يُلبِّي فقال: لبيك اللهم لبيك. فقال الله ﷿: لبَّيْكَ عَبْدِيْ وأنَا مَعَكَ. فَخَرَّ مُوْسَى سَاجدًا (٣).\nقوله تعالى: ﴿وَمَنْ تَطَوَّعَ خَيْرًا﴾ قرأ حمزة والكسائي: (يطَّوَّعْ) بالياء وتشديد الطاء (وجزم العين) (٤) وكذلك الثاني (٥) بمعنى يَتَطَوَّع (٦)، واختاره أبو عبيد وأبو حاتم اعتبارًا بقراءة عبد الله (ومن يتطوع)\n_________\n(١) رواه الحاكم في \"المستدرك\" ٢٩/ ٢٧١ من طريق عاصم بن كليب، عن أبيه، عن ابن عباس، به مختصرًا. وقال: حديث صحيح الإسناد. ووافقه الذهبي.\nوأورده ابن حجر في \"فتح الباري\" ٣/ ٥٠٣ مختصرًا أيضًا، وقال: روى الفاكهي بإسناد حسن عن ابن عباس. . فذكره.\n(٢) نسبةً إلى قَطَوان: موضع بالكوفة.\n\"مختار الصحاح\" للرازي (ص ٢٢٧) (قطو). و\"معجم البلدان\" لياقوت ٤/ ٣٧٥.\n(٣) رواه ابن أبي عاصم في كتاب \"الزهد\" ١/ ٨٧ بسنده عن مجاهد بنحوه.\n(٤) من (ت).\n(٥) يريد الآية (١٨٤)، وفيها: ﴿فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ ...﴾.\n(٦) \"السبعة\" لابن مجاهد (ص ١٧٢)، \"التيسير\" للداني (ص ٦٦).","vol":"4","page":253},{"text":"بالياء (١)، وقرأ (٢) الباقون: ﴿تَطَوَّعَ﴾ هو بالتاء ونصب العين على الماضي (٣).\nقال مجاهد: فمن تَطَوَّع بالطواف (٤) بالصَّفَا والمروة (٥)، وقال: تَطَوَّعَ رسول الله - ﷺ - فكان من السنن (٦).\nوقال مقاتل والكلبي: فمن تطوع خيرًا فزاد في الطواف بعد الواجب (٧).\nوقال ابن زيد: ومن تطوع خيرًا فاعتمر، قال: فالحج فريضة والعمرة تطوع (٨).\n_________\n(١) \"شواذ القراءة\" للكرماني (ص ٣٣)، \"الكشاف\" للزمخشري ١/ ٢٠٧، \"البحر المحيط\" لأبي حيان ١/ ٦٣٢، \"الدر المنثور\" للسيوطي ١/ ٢٩٤.\n(٢) ساقطة من (ت).\n(٣) في (ج): المضي.\n(٤) من (ج).\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ١٧٥، والخازن في \"لباب التأويل\" ١/ ١٣٣.\n(٦) انظره في \"تفسير مجاهد\" (ص ٩٢)، ورواه الطبري في \"جامع البيان\" ٢/ ٥٢ من طريق ابن أبي نجيح، عنه.\n(٧) ذكره مقاتل بن سليمان في \"تفسيره\" ١/ ٧٩، وذكره عنهما البغوي في \"معالم التنزيل\" ٧٥.\nذكر هذا القول دون نسبة السمرقندي في \"بحر العلوم\" ١/ ١٧١، والحيري في \"الكفاية\" ١/ ٩٢، والماوردي في \"النكت والعيون\" ١/ ٢١٣، والرازي في \"مفاتيح الغيب\" ٤/ ١٦١، وغيرهم.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٥٢، وابن زيد: هو عبد الرحمن بن زيد بن أسلم.","vol":"4","page":254},{"text":"وقيل: من تطوع بالحج والعمرة بعد قضاء حجته الواجبة عليه (١).\nوقال الحسن وغيره: من تطوع خيرًا يعني به الدين كلَّه. أي: فَعَلَ غير المفترض (٢) عليه من طواف (٣) أو صلاةٍ أو زكاةٍ أو نوعٍ من أنواع الطاعات كلها (٤).\n﴿فَإِنَّ اللَّهَ شَاكِرٌ﴾ مُجازٍ له (٥) بعمله ﴿عَلِيمٌ﴾ بنيته يَشْكُرُ اليَسيْرَ (ويعطي الكثير) (٦) ويغْفِرُ الكبير، وأصل الشكر من قول العرب: دابة شكور إذا كان يظهر عليها من السِّمَن فوق ما تُعلف (٧).\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ١/ ٢١٣، والبغوي في \"معالم التنزيل\" ١/ ١٧٥، وأبو حيان في \"البحر المحيط\" ١/ ٦٣٢.\n(٢) في (ت): المفروض.\n(٣) من (ج).\n(٤) ذكره الواحدي في \"الوسيط\" ١/ ٢٤٣، والبغوي في \"معالم التنزيل\" ١/ ١٧٥، والرازي في \"مفاتيح الغيب\" ٤/ ١٦١، وأبو حيان في \"البحر المحيط\" ١/ ٦٣٢.\n(٥) (ش)، (ت).\n(٦) ساقطة من (ت).\n(٧) في (ش): أكلت.","vol":"4","page":255},{"text":"<span data-type=\"title\" id=toc-531>١٥٩ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ﴾\nيعني: الرجْمَ والحدود والأحكام والحلال والحرام ﴿وَالْهُدَى﴾ يعني: أمر محمَّد ﵇ ونَعْتَهُ ﴿مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ﴾ لبني إسرائيل ﴿فِي الْكِتَابِ﴾ في التوراة، نزلت في علماء اليهود ورؤسائهم؛ كتموا صفة محمَّد - ﷺ - وآية الرجم (١) ﴿أُولَئِكَ يَلْعَنُهُمُ اللَّهُ﴾ أصل اللعن في اللغة: الطرد (٢)، ولعْن الله ﷿ إبليس: طرْده إياه حين قال له: ﴿فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ﴾ (٣).\nقال الشماخ وذَكَرَ ماءً وَرَدَهُ:\nذَعَرْتُ بِهِ القَطَا وَنَفَيْت عَنْه ... مَقَامَ الذئبِ كالرَّجل اللَّعِيْنِ (٤)\nوقال النابغة:\nفَبِتُّ كأَنَّنِي حَرِجٌ لَعِيْنُ ... نَفَاهُ النَّاسُ أَوْ دَنِفٌ طَعِيْنُ (٥)\n_________\n(١) \"بحر العلوم\" للسمرقندي ١/ ١٧١، \"الوسيط\" للواحدي ١/ ٢٤٤، \"أسباب النزول\" (ص ٥٠) للواحدي، \"معالم التنزيل\" للبغوي ١/ ١٧٥، \"زاد المسير\" لابن الجوزي ١/ ١٦٥، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤١١.\n(٢) في (ت): هو الطرد.\n(٣) الحجر: ٣٤، (ص ٧٧).\n(٤) في (ت): ذكره مع البيت الذي قبله، وهو:\nوماءً قد وردتُ لوصْل أروى ... عليه الطيرُ كالورق اللجينِ\nوقد تقدم البيت عند تفسير الآية (٨٨).\n(٥) \"ديوان النابغة الذبياني\" (ص ٢٢٢)، \"كتاب العين\" للخليل ٢/ ١٥. =","vol":"4","page":256},{"text":"فمعنى قولنا: لعنه الله، أي: طَرَدَهُ وأبْعَدَهُ، وأصْلُ اللَّعْنَةِ: ما ذكرنا، ثم أكثر ذلك حتى صار قولًا.\n﴿وَيَلْعَنُهُمُ اللَّاعِنُونَ﴾ أي: يسألون الله تعالى أن يلعنهم، يقولون: اللهمَّ العنهم.\nواختلف المفسرون في هؤلاء اللاعنين:\nفقال قتادة: هم الملائكة (١).\nوقال عطاء: الجن والإنس (٢).\nوقال الحسن: عباد الله أجمعون (٣).\nوقال ابن عباس: كل شيء إلا الجن والإنس (٤).\nوقال الضحاك: إنَّ الكافر إذا وضع في حفرته قيل له: من ربك؟\n_________\n= و(الدنف): هو الذي براه المرض حتى أشفى على الموت.\n\"لسان العرب\" لابن منظور ٤/ ٤١٧ (دنف).\n(١) رواه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٦٥، ومن طريقه الطبري في \"جامع البيان\" ٢/ ٥٥، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦٩ (١٤٤٥).\n(٢) رواه عبد بن حُميد كما في \"الدر المنثور\" للسيوطي ١/ ٢٩٦، وذكره الواحدي في \"الوسيط\" ١/ ٢٤٤، وابن الجوزي في \"زاد المسير\" ١/ ١٦٥، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ١٣٧، ولفظه عندهم عدا الواحدي: الجن والإنس وكل دابة.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٧٥، وهو في \"تفسير الحسن البصري\" ١/ ٩٤.\n(٤) ذكره الفراء في \"معاني القرآن\" ١/ ٩٥، والزجاج في \"معاني القرآن\" ١/ ٢٣٥، \"النكت والعيون\" للماوردي ١/ ٢١٤، والواحدي في \"الوسيط\" ١/ ٢٤٤، والسمعاني في \"تفسير القرآن\" ٢/ ١١١، والبغوي في \"معالم التنزيل\" ١/ ١٧٥.","vol":"4","page":257},{"text":"ومن نبيك؟ وما دينك؟ فيقول: لا أدري! فيقال له: لا دريت، ثم يضرب ضربةً بمطرق؛ فيصيح صيحةً يسمعها كل شيء إلا الثقلين الإنس والجن، فلا يسمع صوته شيء إلا لعنه، فذلك قوله ﷿: ﴿وَيَلْعَنُهُمُ اللَّاعِنُونَ﴾ (١).\nوقال البراء بن عازب (٢): إن الكافر إذا وضع في قبره أتته دابة كأنَّ عينيها قِدْرَانِ من نحاسٍ معها عمود من حديد، فَتَضْرِبهُ ضربةً بين كتفيه، فيصيح صيحة (٣) فلا يسمع أحد صوته إلا لعنه، ولا يبقى شيء إلا سمع صوته غير الثقلين (٤).\nوقال ابن مسعود: هو الرجل يلعن صَاحِبَهُ فترتفع اللعنةُ (٥) في السَّمَاء ثم تنحدر فلا تجد صاحبها الذي قيلت له أهلًا لذلك، فترجع إلى الذي تكلم بها فلا تجده أهلًا، فتنطلق فتقع على\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٥٦ من طريق جويبر، عن الضحاك، بنحوه، وذكره الحيري في \"الكفاية\" ١/ ٢٩٦.\n(٢) البراء بن عازب بن الحارث بن عدي الأنصاري، الأوسي، له ولأبيه صحبة، واستُصغر يوم بدر، ورُوي عنه أنَّه غزا مع رسول الله - ﷺ - أربع عشرة غزوة -وفي رواية: خمس عشرة- نزل بالكوفة وابتنى بها دارًا، ومات بها سنة (٧٢ هـ).\n\"الاستيعاب\" لابن عبد البر ١/ ٢٣٩، \"أسد الغابة\" لابن الأثير ١/ ٣٦٢، \"الإصابة\" لابن حجر ١/ ٤١١.\n(٣) من (ت).\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٥٦ من طريق أسباط، عن السدّي، عن البراء.\n(٥) ساقطة من (ت).","vol":"4","page":258},{"text":"اليهود، فهو قوله ﷿: ﴿وَيَلْعَنُهُمُ اللَّاعِنُونَ﴾ فمن تاب منهم ارتفعت اللعنة عنه فكانت فيمن بقي من اليهود (١).\nوقال مجاهد: اللاعنون: البهائم (٢) تلعن عصاة بني آدم، إذا اشتدَّتِ السَّنَةُ وأمْسكَ القَطْرُ قالت: هذا بشؤم ذنوب بني آدم (٣).\nوقال عكرمة: دواب الأرض وهوامها حتى الخنافس والعقارب يقولون: منعنا القَطْرَ بذنوب بني آدم (٤).\nفإنما قال (٥) لهذِه الأشياء: اللاعنون، ولم يقل: اللاعنات؛ لأن من شأن العرب إذا وصفت شيئًا من البهائم والجمادات، وغيرها سوى الناس بما هو صفة الناس (٦) من قول أو فعل أن يخرجوه (٧) على مذهب بني آدم وجمعِهِمْ كقوله ﴿وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي\n_________\n(١) رواه البيهقي في \"شعب الإيمان\" ٤/ ٣٠٣ (٥١٩٢) من طريق السدي الصغير، عن الكلبي، عن أبي صالح، عن ابن مسعود، وهذا إسنادٌ واهٍ.\n(٢) ليست في (س).\n(٣) رواه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٥٧، وسعيد بن منصور في \"سننه\" ٢/ ٦٣٨ (٢٣٦) الطبري في \"جامع البيان\" ٢/ ٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦٩ (١٤٤٦) من طريق إسماعيل ابن عُليَّة، عن ابن أبي نجيح، عن مجاهد.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٥٥ من طريق خصيف، عن عكرمة.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٦٩ (١٤٤٧)، والسيوطي في \"الدر المنثور\" ١/ ٢٩٦ ونسبه إلى عبد بن حميد.\n(٥) في (ت): يقال.\n(٦) في (ت): للناس.\n(٧) في (ت): يُجروه.","vol":"4","page":259},{"text":"سَاجِدِينَ﴾ (١) ولم يقل: ساجدات.\nوقوله للأصنام: ﴿بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا﴾ الآية (٢). وقوله: ﴿يَاأَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ﴾ الآية (٣). وقوله: ﴿وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنَا﴾ (٤) (٥).\nثم استثنى فقال:\n\n<span data-type=\"title\" id=toc-532>١٦٠ </span>- ﴿إِلَّا الَّذِينَ تَابُوا﴾\n(من الكفر) (٦) ﴿وَأَصْلَحُوا﴾ الأعمال فيها بينهم وبين ربهم ﴿وَبَيَّنُوا﴾ صفة نبيهم (٧) محمَّد - ﷺ - وآية الرجم ﴿فَأُولَئِكَ أَتُوبُ عَلَيْهِمْ﴾: أتجاوز عنهم فأقبل توبتهم ﴿وَأَنَا التَّوَّابُ﴾: الرجاع بقلوب عبادي المنصرفة عني إليَّ ﴿الرَّحِيمُ﴾ بهم بعد إقبالهم عليَّ.\n\n<span data-type=\"title\" id=toc-533>١٦١ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ﴾\nالواو واو حال: ﴿أُولَئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ﴾ أي: ولعنة الملائكة ﴿وَالنَّاسِ أَجْمَعِينَ﴾.\n_________\n(١) يوسف: ٤.\n(٢) الأنبياء: ٦٣.\n(٣) النمل: ١٨.\n(٤) فصلت: ٢١.\n(٥) انظر \"جامع البيان\" للطبري ٢/ ٥٥.\n(٦) ساقطة من (س).\n(٧) من (ت).","vol":"4","page":260},{"text":"قال قتادة والربيع: يعني بـ ﴿وَالنَّاسِ أَجْمَعِينَ﴾: المؤمنين (١).\nوقال أبو العالية: هذا يوم القيامة يوقَفُ (الكفار فيلعنهم) (٢) الله ﷿، ثم تلعنهم (٣) الملائكة، ثم يلعنهم (٤) الناس أجمعون (٥).\nوقال السدي: لا يتلاعن اثنان مؤمنان ولا (٦) كافران فيقول أحدهما: لعن الله الظالم إلا وجبت تلك اللعنة على الكافر؛ لأنه ظالم، فكل أحد من الخلق يلعنه (٧).\n\n<span data-type=\"title\" id=toc-534>١٦٢ </span>- ﴿خَالِدِينَ فِيهَا﴾\nمقيمين في اللعنة والنار ﴿لَا يُخَفَّفُ﴾: لا يُرَفَّه ﴿عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ﴾ أي: يمهلون ويؤجلون.\nوقال أبو العالية: لا يُنْظَرون فيعتذرون، كقوله ﷿: ﴿هَذَا يَوْمُ لَا\n_________\n(١) رواه الطبري في \"جامع البيان\" عنهما ٢/ ٥٨، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧١ (١٤٥٦) عن الربيع، عن أبي العالية، وذكره عن قتادة.\nونسبه السيوطي في \"الدر المنثور\" ١/ ٢٩٨ عن قتادة: إلى عبد بن حميد.\n(٢) في النسخ الأخرى: الكافر يلعنه، والمثبت من (س).\n(٣) في النسخ الأخرى: الكافر تلعنه، والمثبت من (س).\n(٤) في (ج): يلعنه.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧١ (١٤٥٦).\n(٦) من (ج)، (ت).\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧١ (١٤٥٧).","vol":"4","page":261},{"text":"يَنْطِقُونَ (٣٥) وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (٣٦)﴾ (١) (٢).\n\n<span data-type=\"title\" id=toc-535>١٦٣ </span>- قوله ﷿ ﴿وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ﴾\nقال الكلبي (٣) عن أبي صالح (٤) (عن ابن عباس) (٥): نزلت في كفار قريش، قالوا يا محمَّد: صِفْ وانْسبْ لنا ربَّك؛ فأنزل الله سورة الإخلاص، وهذِه الآية (٦).\nوقال جويبر (٧) عن الضحاك (٨)، عن ابن عباس: كان للمشركين في الكعبة ثلاثمائة وستون صنمًا يعبدونها من دون الله إفكًا وأشرًا (٩)، فبين\n_________\n(١) المرسلات: ٣٥ - ٣٦.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧١ (١٤٥٨).\n(٣) محمَّد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٤) مولى أم هانئ، ضعيف، مدلس.\n(٥) ساقطة من (ت).\n(٦) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nأورده الواحدي في \"الوسيط\" ١/ ٢٤٥، والسمعاني في \"تفسير القرآن\" ٢/ ١١٤، والبغوي في \"معالم التنزيل\" ١/ ١٧٦، وابن الجوزي في \"زاد المسير\" ١/ ١٦٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٧٥، وابن حجر في \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤١٣.\n(٧) جويبر بن سعيد الأزدي، ضعيف جدًّا.\n(٨) ابن مزاحم، صدوق، كثير الإرسال.\n(٩) في (ت): وافتراءً.","vol":"4","page":262},{"text":"الله تعالى لهم أنَّهُ إله (١) واحد وأنزل تعالى: ﴿وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ لَا إِلَهَ إِلَّا هُوَ الرَّحْمَنُ الرَّحِيمُ (١٦٣)﴾ (٢).\n[٣٢٥] حدثنا أبو منصور الحمشاذي (٣)، قال: نا أبو العباس الأصم (٤)، قال: نا أحمد (٥) بن الفضل العسقلاني، قال: نا آدم بن أبي إياس (٦)، قال: نا أبو جعفر (٧)، قال: نا سعيد (٨)، عن أبي الضحى (٩) قال: لما نزلت هذِه الآية عَجِبَ المشركون، وقالوا: إنَّ\n_________\n(١) ساقطة من (ج).\n(٢) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nالتخريج:\nنقله الواحدي في \"الوسيط\" ١/ ٢٤٥، وفي \"الوجيز\" ١/ ١٤٢، وأبو حيان في \"البحر المحيط\" ١/ ٦٣٦، وابن حجر في \"العجاب في بيان الأسباب\"، لابن حجر ١/ ٤١٣، وإسناده ضعيف؛ لضعف جويبر.\n(٣) كان عابدًا، متألهًا، واعظًا، مجاب الدعوة كثير التصانيف.\n(٤) ثقة.\n(٥) من (ج)، (ش).\nوهو أحمد بن الفضل العسقلاني، أبو جعفر، ويُعرف بالصائغ، ذكره ابن أبي حاتم وقال: روى عن بشر بن بكر، ورواد بن الجراح، ويحيى بن حسان، كتبنا عنه .. ولم يذكر فيه جرحا أو تعديلًا. \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٦٧.\n(٦) ثقة، عابد.\n(٧) هو الرازي، عيسى بن أبي عيسى، صدوق، سيئ الحفظ.\n(٨) سعيد بن مسروق الثوري، والد سفيان، ثقة، توفي سنة (١٢٦ هـ)، وقيل بعدها. \"تهذيب الكمال\" للمزي ١١/ ٦٠، \"تقريب التهذيب\" لابن حجر (٢٤٠٦).\n(٩) مسلم بن صبيح، ثقة.","vol":"4","page":263},{"text":"محمدًا يقول: إن (١) إلهكم إله واحد، فليأتنا بآية إن كان من الصادقين؛ فأنزل الله تعالى:\n\n<span data-type=\"title\" id=toc-536>١٦٤ </span>- ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ﴾ (٢).\nأي: تعاقبهما في الذهاب والمجيء، والاختلاف: الافتعال، من خلف يخلف خلوفًا؛ يعني: أن كل واحد منهما يخلف صاحبه، إذا ذهب أحدهما جاء الآخر خلافه أي: بعده؛ نظيره قوله ﷿: ﴿وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً﴾ (٣).\n_________\n(١) من (ت).\n(٢) [٣٢٥] الحكم على الإسناد:\nإسناده مرسل، وفيه أبو جعفر الرازي صدوق سيئ الحفظ، وأحمد بن الفضل العسقلاني: لم أجد فيه جرحًا ولا تعديلًا. والله تعالى أعلم.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ١/ ١٣٠ (١٠٤) من طريق أبي العباس الاسم به، مثله.\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٢ (١٤٦١) من طريق آدم بن أبي إياس، به.\nورواه الطبري في \"جامع البيان\" ٢/ ٦٢ من طريق أبي جعفر، به.\nورواه سفيان الثوري في \"تفسيره\" (ص ٥٤) عن أبيه، ومن طريق سفيان: رواه الطبري في \"جامع البيان\" ٢/ ٦١ - ٦٢.\nورواه سعيد بن منصور في \"سننه\" ٢/ ٦٤٠ (٢٣٩)، وأبو الشيخ في \"العظمة\" ١/ ٢٥٢ (٣١)، والوا حدي في \"أسباب النزول\" (ص ٥١) من طريق أبي الأحوص، عن سعيد بن مسروق، به.\n(٣) الفرقان: ٦٢.","vol":"4","page":264},{"text":"وقال عطاء وابن كيسان: أراد اختلاف الليل والنهار في اللون والطول والقصر والنور (١) والظلمة، والزيادة والنقصان، يكوِّر (٢) أحدَهما على الآخر (٣).\nو﴿اللَّيْلِ﴾ جمع ليلة، مثل تمرة وتمر، ونخلة ونخلٍ، والليالي جمع الجمع، ﴿وَالنَّهَارِ﴾ واحد، وجمعه نُهُر، قال الشاعر:\nلَوْلا الثَّرِيْدَان هَلَكْنَا بالضُّمُرْ ... ثَرِيْدُ لَيْلٍ وثَرِيدٌ بالنُّهُرْ (٤)\nوقدَّمَ الليل على النهار في الذكر؛ لأنه هو (٥) الأصل والأقدم، قال الله تعالى: ﴿وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ﴾ (٦)، خلق الله تعالى\n_________\n(١) من (ج).\n(٢) في (ت): ليكون.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٧٧ عن عطاء، وذكره أبو حيان في \"البحر المحيط\" ١/ ٦٣٩، عن ابن كيسان، وذكره دون نسبة الخازن في \"لباب التأويل\" ١/ ١٣٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٧٦.\n(٤) البيت ورد غير منسوب في \"جامع البيان\" للطبري ٢/ ٦٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٧٧، السمين الحلبي \"الدر المصون\" ٢/ ١٩٩، ابن سيده في \"المخصَّص\" ٩/ ٥١، ابن منظور في \"لسان العرب\" ١٤/ ٣٠٣ (نهر).\nوالضُمُّرُ: بضم الميم وسكونها، مثل العُسْر والعُسُر: الهُزال ولحاقُ البطن.\nوالثريد: معروف، وهو خبز يهشم ويُبل بماء القدر وغيره.\n\"لسان العرب\" لابن منظور ٨/ ٨٤ (ضمر)، ٢/ ٩٠ (ثرد).\n(٥) ساقطة من (ج).\n(٦) يس: ٣٧.","vol":"4","page":265},{"text":"الأرض مُظْلِمَةً، ثم خلق الشمس والقمر، وهذا كَتَقْدِمَةِ الصَّوَامِع والبِيَعِ والصلوات على المساجد والله أعلم (١).\n﴿وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ﴾ يعني: السفن، واحده وجمعه سواء، قال الله تعالى في الواحد: ﴿وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ (٤١)﴾ (٢)، وقال: ﴿إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (١٤٠)﴾ (٣)، قال في الجمع: ﴿حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ﴾ (٤)، ويُذَكَّر ويُؤنَّث، قال الله ﷿ في التذكير: ﴿الْفُلْكِ الْمَشْحُونِ﴾ (٥) وقال في الجمع و(٦) التأنيث: ﴿وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ﴾ فالتذكير على لفظ الواحد، والتأنيث على معنى الجمع (٧).\n﴿بِمَا يَنْفَعُ النَّاسَ﴾ يعني: ركوبها والحمل عليها في التجارات والمكاسب وأنواع المطالب.\n﴿وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ مَاءٍ﴾ يعني: المطر ﴿فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ١٧٧، \"البحر المحيط\" لأبي حيان ١/ ٦٣٩، \"الدر المصون\" للسمين الحلبي ٢/ ٢٠٠.\n(٢) يس: ٤١.\n(٣) الصافات: ١٤٠.\n(٤) يونس: ٢٢.\n(٥) الشعراء: ١١٩.\n(٦) من (ت).\n(٧) \"تفسير غريب القرآن\" لابن قتيبة (ص ٦٤)، \"جامع البيان\" للطبري ٢/ ٦٤، \"تهذيب اللغة\" للأزهري ١٠/ ٢٥٥، \"البيان\" لابن الأنباري ١/ ١٣٢، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦٤٥).","vol":"4","page":266},{"text":"مَوْتِهَا﴾ أي: بعد (١) يبوستها وجُدُوبَتِهَا ﴿وَبَثَّ﴾ ونشر وفرَّق فيها ﴿مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ﴾ أي: تقليبها قبولًا و(٢) دَبورًا (٣) وشمالًا وجنوبًا، وقيل: تصريفها مرة بالرحمة ومرة بالعذاب (٤).\nوقرأ حمزة والأعمش والكسائي وخلف: (الريح) بغير ألف على التوحيد (٥)، وقرأ الباقون: ﴿الرِّيَاحِ﴾ بالجمع (٦).\nقال ابن عباس: الرياح للرحمة والريح للعذاب (٧).\nوكان النبي - ﷺ - إذا هاجتِ الريحُ يقول: \"اللَّهُمَّ اجعلها ريَاحًا ولا تَجْعَلْهَا ريْحُا\" (٨).\n_________\n(١) من (ج).\n(٢) من (ج).\n(٣) في (ت): (وصباءً وشمالًا).\nويقسِّم العلماء الرياح إلى أربعة أقسام: الشمال والجنوب والصبا والدبور، فأما الشمال فمن عن يمين القبلة، والجنوب من عن شمالها، والصّبا والدبور متقابلتان، فالصّبا من قبل المشرق، والدبور من قبل المغرب. وقيل: غير ذلك. انظر: \"الحجة\" للفارسي ٢/ ٢٥٠، \"معالم التنزيل\" للبغوي ١/ ١٧٨، \"مفاتيح الغيب\" للرازي ٤/ ٢٠١.\n(٤) انظر: \"جامع البيان\" للطبري ٢/ ٦٤، \"الكفاية\" للحيري ١/ ٩٨، \"الوسيط\" للواحدي ١/ ٢٤٧.\n(٥) \"السبعة\" لابن مجاهد (ص ١٧٢)، \"الحجة\" للفارسي ٢/ ٢٤٩، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٧٠.\n(٦) في (ش): على الجمع.\n(٧) ورد عن أُبيّ بن كعب - ﵁ -.\nوذكره السيوطي في \"الإتقان\" ٤/ ١٢٩٥ ونسبه إلى ابن أبي حاتم.\n(٨) رواه الشافعي في \"الأم\" ١/ ٢٥٣، وفي \"المسند\" ١/ ١٧٥ (٥٠٢)، قال: حدثنا =","vol":"4","page":267},{"text":"والريح تذكَّر وتؤنَّث.\n﴿وَالسَّحَابِ الْمُسَخَّرِ﴾ أي: الغْيمِ المذلل ﴿بَيْنَ السَّمَاءِ وَالْأَرْضِ﴾ سُمِّيَ سحَابًا؛ لأنَّهُ يَنْسَحِبُ أي: يسير في سرعته كأنه يُسْحَبُ، أي يُجَرُّ ﴿لَآيَاتٍ﴾ لدلالات وعلامات ﴿لِقَوْمٍ يَعْقِلُونَ﴾ فيعلمون أن لهذِه الأشياء خالقًا وصانعًا.\nقال رسول الله - ﷺ -: \"وَيْلٌ لمن قرأ هذِه الآيةِ فَمَجَّ بها\" (١).\nأي: لم\n_________\n= العلاء بن راشد، عن عكرمة، عن ابن عباس قال: ما هبت ريح قط إلا جثا النبي - ﷺ - على ركبتيه، وقال: \" ... اللهم اجعلها رحمة ولا ثجعلها عذابًا، اللهم أجعلها رياحًا ولا تجعلها ريحًا\".\nقال ابن عباس: والله إنّ تفسير ذلك في كتاب الله ﷿ يقول: ﴿وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ﴾ و: ﴿يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ﴾ و: ﴿فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا﴾ و﴿أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ﴾.\nومن طريق الشافعي: رواه البيهقي في \"معرفة السنن والآثار\" ٥/ ١٨٩ (٧٢٤٦).\nورواه أبو الشيخ في \"العظمة\" ٤/ ١٣٥٢ (٨٧١) من طريق آخر عن العلاء بن راشد، به.\nوإسناده ضعيف؛ لأجل العلاء بن راشد، فقد نقل ابن حجر في \"تعجيل المنفعة\" (٨٢٧) عن الحسيني أنه قال عنه: لا تقوم بإسناده حجة.\nورواه أبو يعلى في \"مسنده\" ٤/ ٣٤١ (٢٤٥٦)، والطبراني في \"المعجم الكبير\" ١١/ ٢١٣ (١١٥٣٣) من طريق الحسين بن قيس، عن عكرمة، عن ابن عباس مرفوعًا. وإسناده ضعيف جدًّا؛ وإن الحسين بن قيس: متروك كما في \"تقريب التهذيب\" لابن حجر (١٣٥١)، وقال الهيثمي في \"مجمع الزوائد\" ١٠/ ١٣٥، ١٣٦: رواه الطبراني، وفيه حسين بن قيس، الملقَّب بحنش، وهو متروك، وقد وثقه حصين بن نمير، وبقية رجاله رجال الصحيح.\n(١) ذكره الزمخشري في \"الكشاف\" ١/ ٢٠٩، والبيضاوي في \"أنوار التنزيل\" ١/ ٢٠٥، وقال الزيلعي في \"تخريج أحاديث الكشاف\" ١/ ٩٩: غريب جدًّا. =","vol":"4","page":268},{"text":"يتَفَكَّر فيها ولم يعتبر بها.\n\n<span data-type=\"title\" id=toc-537>١٦٥ </span>- قوله ﷿: ﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا﴾\nيعني: الأصنام المعبودة من دون الله، قاله أكثر المفسرين (١).\nوقال السدي: يعني: سادتهم وقادتهم الذين كانوا يطيعونهم في معصية الله ﷿ (٢).\n﴿يُحِبُّونَهُمْ كَحُبِّ اللَّهِ﴾ أي: كحب المؤمنين الله، وهذا كما قال: بعت غلامي كبيع غلامك، يعني: كبيعك غلامك. أنشد الفراء:\nولستُ مسلّمًا ما دمتُ حيًّا ... على زيدٍ كتسليمِ الأميرِ (٣)\nأي: كتسليمي على الأمير، هذا قول أكثر العلماء (٤).\n_________\n= وذكره المناوي في \"الفتح السماوي\" ١/ ٢٠٤ وقال: قال الولي العراقي: لم أقف عليه؛ لأنه لم يرد في هذِه الآية، ولا بهذا اللفظ ا. هـ.\nانظر \"الدر المنثور\" للسيوطي ٢/ ١٩٥ حيث أورده من طريق عطاء ابن عائشة، بنحوه وعزاه إلى غير واحد. منهم ابن حبان في \"صحيحه\".\n(١) \"جامع البيان\" للطبري ٢/ ٦٦، و\"بحر العلوم\" للسمرقندي ١/ ١٧٤، \"النكت والعيون\" للماوردي ١/ ٢١٨، \"الوسيط\" للواحدي ١/ ٢٤٩، \"تفسير القرآن\" للسمعاني ٢/ ١٢٠، \"معالم التنزيل\" للبغوي ١/ ١٧٨.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٦ (١٤٨١) من طريق أسباط، عن السدِّي، بنحوه.\n(٣) \"معاني القرآن\" للفراء ١/ ١٠٠، \"البيان والتبيين\" للجاحظ ٤/ ٥١، \"جامع البيان\" للطبري ٢/ ٦٧، ولم يُسم قائله.\n(٤) \"معاني القرآن\" للفراء ١/ ٩٧، \"جامع البيان\" للطبري ٢/ ٦٧، \"تفسير القرآن\" للسمعاني ٢/ ١٢٠، \"الكشاف\" للزمخشري ١/ ٢٠٩.","vol":"4","page":269},{"text":"وقال ابن كيسان والزجاج: تقدير الآية: يحبونهم كحبهم الله، يعني: أنهم يسوون بين هذِه الأصنام وبين الله في المحبة (١).\nثم قال: ﴿وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ﴾\nقال ابن عباس: أثبت وأدوم، وذلك أن المشركين كانوا يعبدون صنمًا، فإذا رأوا شيئًا أحسن منه تركوا ذلك الوثن وأقبلوا على عبادة الأحسن (٢).\nوقال عكرمة: أشد حبًّا لله في الآخرة (٣).\nوقال قتادة: إن الكافر يعرض عن معبوده في وقت النبلاء، ويقبل على الله ﷿، نحو قوله: ﴿فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ (٤)، وقوله تعالى: ﴿وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَنْ تَدْعُونَ إِلَّا إِيَّاهُ﴾ (٥)، والمؤمن لا يُعرض عن الله في السراء والضراء والرخاء والبلاء، ولا يختار عليه سواه (٦).\n_________\n(١) \"معاني القرآن\" للزجاج ١/ ٢٣٧، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٨٧. وانظر: \"بحر العلوم\" للسمرقندي ١/ ١٧٤، \"معالم التنزيل\" للبغوي ١/ ١٧٨، \"الكشاف\" للزمخشري ١/ ٢٠٩، \"زاد المسير\" لابن الجوزي ١/ ١٧٠.\n(٢) \"الوسيط\" للواحدي ١/ ٢٤٩، \"تفسير القرآن\" للسمعاني ٢/ ١٢١، \"معالم التنزيل\" للبغوي ١/ ١٧٨، \"لباب التأويل\" للخازن ١/ ١٣٦.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ١/ ٦٤٤.\n(٤) العنكبوت: ٦٥.\n(٥) الإسراء: ٦٧.\n(٦) ذكره الواحدي في \"الوسيط\" ١/ ٢٤٩، والبغوي في \"معالم التنزيل\" ١/ ١٧٨ - ١٧٩.","vol":"4","page":270},{"text":"وقال الحسن: إن الكافرين عبدوا الله ﷿ بالواسطة، وذلك قولهم للأصنام: ﴿هَؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ﴾ (١) وقولهم: ﴿مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى﴾ (٢)، والمؤمنون يعبدونه بلا واسطة؛ لذلك قال عز من قائل: ﴿وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ﴾ (٣).\nقال سعيد بن جبير: إن الله ﷿ يأمر من أحرق نفسه في الدنيا على رؤية الأصنام أن يدخلوا جهنم مع أصنامهم، فيأبون لعلمهم أن عذاب جهنم على الدوام، ثم يقول للمؤمنين بين أيدي الكافرين: إن كنتم أحبائي فادخلوا جهنم، فيقتحم المؤمنون النار، وينادي مناد من تحت العرش: ﴿وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ﴾ (٤).\nوقيل: لأن (٥) حب المشركين لأوثانهم مشترك؛ لأنهم يحبون الأنداد الكثيرة، وحب المؤمنين لربهم غير مشترك؛ لأنهم يحبون ربًا واحدًا.\nوقيل: لأن حبهم هوائي، وحب المؤمنين عقلي.\nوقيل: لأن حبهم الأصنام (٦) بالتقليد، وحب المؤمنين الله (٧) ﷿\n_________\n(١) يونس: ١٨.\n(٢) الزمر: ٣.\n(٣) \"تفسير الحسن البصري\" ١/ ٩٤.\n(٤) ذكره البغوي في \"معالم التنزيل\" ١/ ٣٦.\n(٥) في (ت): إن.\n(٦) في النسخ الأخرى: للأصنام، والمثبت من (س).\n(٧) في (ج): لله.","vol":"4","page":271},{"text":"بالدليل والتمييز.\nوقيل: لأن الكافرين يرون معبوديهم مصنوعيهم، والمؤمنون يرون الله ﷿ صانعهم.\nوقيل: لأن المشركين أحبوا الأصنام وعاينوها، والمؤمنون يحبون الله ﷿ ولم يعاينوه، بل آمنوا بالغيب للغيب في الغيب.\nوقيل: إنَّما قال: ﴿وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ﴾ لأنَّ الله ﷿ أحبَّهم أولًا ثم أحبوه، ومن شهد له المعبود (١) بالمحبة كانت محبته أتمَّ وأصح. قال الله تعالى: ﴿يُحِبُّهُمْ وَيُحِبُّونَهُ﴾ (٢).\nوقرأ أبو رجاء العُطاردي (يَحبونهم) بفتح الياء (٣)، وهي لغةٌ، يُقال: حببتُ الرجلَ فهو محبوب.\nقال الفراء: أنشدني أبو ثروان (٤):\nأحِبُّ لحبِّها السُّودانَ حتى ... حببتُ لحبِّها سودَ الكِلاب (٥)\n_________\n(١) في (ت): المحبوب.\n(٢) المائدة: ٥٤.\n(٣) \"شواذ القراءة\" للكرماني (ص ٣٤)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٨٨، \"البحر المحيط\" لأبي حيان ١/ ٦٤٤.\n(٤) تصحفت في (س): أبو مروان، وهو أبو ثروان العكلي، من بني عكل، أعرابي فصيح، تعلم في البادية، وله من الكتب: \"خلق الفرس\"، \"معاني الشعر\".\n\"الفهرست\" لابن النديم (ص ٧٣)، \"معجم الأدباء\" للبغدادي ٢/ ٧٧٥.\n(٥) أورده القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٨٨.","vol":"4","page":272},{"text":"قوله تعالى: ﴿وَلَوْ يَرَى الَّذِينَ ظَلَمُوا﴾: قرأ أبو عبد الرحمن وأبو رجاء والحسن وأبو جعفر وابن عامر وشيبة ونافع (١) وقتادة والأعرج وعمرو بن ميمون وسلام ويعقوب وأيوب (٢): (ولو ترى) بالتاء. وقرأ الباقون بالياء (٣).\nفمن قرأ بالتاء: فهو خطاب للنبي - ﷺ -، والجواب محذوف، تقديره (٤): (وَلَوْ تَرى) أي: تبصر يا محمَّد ﴿الَّذِينَ ظَلَمُوا﴾ أي: أشركوا ﴿إِذْ يَرَوْنَ الْعَذَابَ﴾ لرأيت أمرًا عظيمًا، أو لعلمت ما يصيرون إليه أو لتعجبت منه (٥).\nومن قرأ بالياء: فمعناه: ﴿وَلَوْ يَرَى الَّذِينَ ظَلَمُوا﴾ أنفسهم عند رؤية العذاب لعلموا أنَّ القوة لله جميعًا، أو لآمنوا، أو لعلموا مضرة الكفر.\nونظير هذِه الآية من المحذوف الجواب: قوله تعالى: ﴿وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ﴾ الآية (٦). يعني: لكان هذا القرآن.\nوهذا (٧) كما تقول: لو (٨) رأيتَ فلانًا والسياط تأخذه. فتستغني عن\n_________\n(١) ساقطة من (ت).\n(٢) ساقطة من (ت) وهو ابن المتوكل.\n(٣) \"السبعة\" لابن مجاهد (ص ١٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني لابن مهران الأصبهاني (ص ١٣٩)، \"التيسير\" للداني (ص ٦٧).\n(٤) من (ت): وفي غيرها: تقديرها.\n(٥) في (ت): منهم.\n(٦) الرعد: ٣١.\n(٧) ساقطة من (ت).\n(٨) ساقطة من (ت).","vol":"4","page":273},{"text":"الجواب؛ لأنَّ المعنى مفهوم (١).\n﴿إِذْ يَرَوْنَ﴾: قرأ أبو البرهسم وابن عامر: (إذ يُرون) بضم الياء على التعدي، وقرأ الآخرون (٢) بفتحه على اللزوم (٣).\n﴿أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا﴾: قرأ الحسن وقتادة وأبو جعفر وشيبة وسلام ويعقوب: (إن القوة لله) و: (إن الله) (بالكسر فيهما) (٤) على الاستئناف.\nفالكلام تام عند قوله: ﴿يَرَوْنَ الْعَذَابَ﴾ مع إضمار الجواب كما ذكرنا (٥).\nوقرأ الباقون بفتحها على معنى: بأنَّ القوة، وبأن الله.\nوقيل: معناه: لرأوا أن القوة، أو (٦) لأيقنوا وعاينوا (٧).\nوقال عطاء: ﴿وَلَوْ يَرَى الَّذِينَ ظَلَمُوا﴾ يوم القيامة ﴿إِذْ يَرَوْنَ الْعَذَابَ﴾ حين تخرج إليهم جهنم من مسيرة خمسمائة عام، تلتقطهم كما يلتقط\n_________\n(١) \"معاني القرآن\" للفراء ١/ ٩٧، \"جامع البيان\" للطبري ٢/ ٦٧، \"معاني القرآن\" للزجاج ١/ ٢٣٨، \"بحر العلوم\" للسمرقندي ١/ ١٧٤، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٧١، ٢٧٢، \"الحجة\" لابن زنجلة (ص ١٢٠)، \"الحجة\" لابن خالويه (ص ٩١)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٨٩، \"البحر المحيط\" لأبي حيان ١/ ٦٤٥، ٦٤٦.\n(٢) في (ج): الباقون.\n(٣) \"السبعة\" لابن مجاهد (ص ١٧٣)، \"التيسير\" للداني (ص ٦٧).\n(٤) في (ج): بكسر الألف فيهما.\n(٥) في (ش): ذكرناه.\n(٦) في (ج): أي.\n(٧) \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٤، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٢٥.","vol":"4","page":274},{"text":"الحمامُ الحبَّ (١)، لعلموا ﴿أَنَّ الْقُوَّةَ لِلَّهِ﴾ والقدرة والملكوت والجبروت ﴿لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ﴾ (٢).\n\n<span data-type=\"title\" id=toc-538>١٦٦ </span>- ﴿إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا﴾:\nقرأ مجاهد بتقديم الفاعل على المفعول (٣)، وقرأ الباقون بالضدّ.\nوالمُتبَعون (٤): هم الجبابرة والقادة في الشر والشرك.\nوالتابعون: هم الأتباع والضعفاء والسفلة. قاله أكثر أهل التفسير (٥).\nوقال السدي: هم الشياطين يتبرءون من الإنس (٦).\n﴿وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ﴾ أي: عنهم. الباء بمعنى: عن.\n﴿الْأَسْبَابُ﴾: قال ابن عباس ومجاهد وقتادة: يعني: أسباب المودة والوُصلات التي كانت بينهم في الدنيا، وصارت مخالتهم (٧)\n_________\n(١) في (ش): الحبة.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ١/ ٦٤٦.\n(٣) \"شواذ القراءة\" للكرماني (ص ٣٤)، \"الكشاف\" للزمخشري ١/ ٢١٠، \"المحرر الوجيز\" لابن عطية ١/ ٢٣٦.\n(٤) في النسخ الأخرى: المتبوعون.\n(٥) \"جامع البيان\" للطبري ٢/ ٦٦ - ٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٧، \"معاني القرآن\" للزجاج ١/ ٢٣٩، \"بحر العلوم\" للسمرقندي ١/ ١٧٤، و\"الكفاية\" للحيري ١/ ١٠٤، و\"الوسيط\" للواحدي ١/ ٢٥١.\n(٦) في (ت): الناس. وقول السدي رواه الطبري في \"جامع البيان\" ٢/ ٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٨ (١٤٩١) من طريق أسباط، عن السدي.\n(٧) في (ش): محابهم. وفي (ت): مخاللتهم.","vol":"4","page":275},{"text":"عداوة (١).\nوقال الربيع: يعني بالأسباب: المنازل التي كانت لهم من أهل الدنيا (٢).\nوقال ابن جريج والكلبي: يعني بالأسباب: الأرحام، كقوله: ﴿فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ﴾ (٣) (٤).\nوقال السدِّي: يعني: الأعمال التي كانوا يعملونها في دار (٥) الدنيا (٦).\nبيانه: قوله ﷿: ﴿وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً\n_________\n(١) رواه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٦٥ عن قتادة، ورواه الطبري في \"جامع البيان\" ٢/ ٧١ من طرق عن ابن عباس، ومجاهد وقتادة، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٨ (١٤٩٢ - ١٤٩٥) عنهم، بنحوه.\n(٢) رواه ابن جرير في \"جامع البيان\" ٢/ ٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٨ (١٤٩٧).\n(٣) المؤمنون: ١٠١.\n(٤) ذكره عن ابن جريج: البغوي في \"معالم التنزيل\" ١/ ١٧٩، والرازي في \"مفاتيح الغيب\" ٤/ ٢١١، وأبو حيان في \"البحر المحيط\" ١/ ٦٤٧.\nورواه الطبري في \"جامع البيان\" ٣/ ٧٢ عن ابن جريج، عن ابن عباس، وهكذا ذكره بقية المفسرين.\n(٥) من (ت).\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٧٢ من طريق أسباط، عن السدي، وذكره ابن أبي حاتم ١/ ٢٧٩، والماوردي \"النكت والعيون\" ١/ ٢١٩، والبغوي في \"معالم التنزيل\" ١/ ١٧٩ - ١٨٠.","vol":"4","page":276},{"text":"مَنْثُورًا﴾ (١)، وقوله تعالى: ﴿الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ أَضَلَّ أَعْمَالَهُمْ﴾ (٢).\nوقال ابن زيد: تقطعت عنهم أسباب أعمالهم، فأهل التقوى أعطوا أسباب (٣) أعمالهم الوثيقة، فيأخذون بها فينجون، والآخرون أعطوا أسباب أعمالهم الخبيثة فتنقطع بهم فيذهبون إلى (٤) النار (٥).\nوقال أبو روق: العهود التي كانت بينهم في الدنيا (٦).\nوأصل السبب: كلُّ شيء يتوصل به إلى شيء من ذريعةٍ أو قرابةٍ أو مودة، ومنه قيل للحبْل: سبب، وللطريق: سبب، وللسُّلَّم: سبب (٧).\nقال زهير:\n_________\n(١) الفرقان: ٢٣.\n(٢) محمَّد: ١.\n(٣) ساقطة من (ج)، (ت).\n(٤) في (ج): في الدنيا.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٧٢.\nوذكره مختصرًا: ابن عطية في \"المحرر الوجيز\" ١/ ٢٣٦، والرازي في \"مفاتيح الغيب\" ٤/ ٢١١، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٩٠، وأبو حيان في \"البحر المحيط\" ١/ ٦٤٧.\n(٦) ذكره أبو حيان في \"البحر المحيط\" ١/ ٦٤٧ عن مجاهد وأبي روق، وذكره ابن عطية ١/ ٢٣٦ عن مجاهد، وذكره الرازي في \"مفاتيح الغيب\" ٤/ ٢١١ عن ابن عباس، وذكره دون نسبة: السمرقندي في \"بحر العلوم\" ١/ ١٧٤، الماوردي \"النكت والعيون\" ١/ ٢١٩، والخطيب في \"الكفاية\" ١/ ١٠٤، والخازن في \"لباب التأويل\" ١/ ١٣٧.\n(٧) \"جامع البيان\" للطبري ٢/ ٧٤، \"الوسيط\" للواحدي ١/ ٢٥١، \"نزهة القلوب\" للسجستاني (ص ١٠٩)، \"بهجة الأريب\" لابن التركماني (ص ٤٦).","vol":"4","page":277},{"text":"ومن هابَ أسبابَ المنايا ينلنَه ... ولو رامَ أن يرقى السماءَ بسُلَّمِ (١)\n\n<span data-type=\"title\" id=toc-539>١٦٧ </span>- ﴿وَقَالَ الَّذِينَ اتَّبَعُوا﴾\nيعني: الأتباع ﴿لَوْ أَنَّ لَنَا كَرَّةً﴾: رجعةً إلى الدنيا ﴿فَنَتَبَرَّأَ مِنْهُمْ﴾ أي: من المتبوعين ﴿كَمَا تَبَرَّءُوا مِنَّا﴾ اليوم، أجاب التمني بالفاء. قال الله ﷿: ﴿كَذَلِكَ﴾ أي: كما أراهم العذاب، كذلك يريهم الله. وقيل: كتبرُّؤ بعضهم من بعض (٢). ﴿يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ﴾: ندامات ﴿عَلَيْهِمْ﴾ قيل: أراد أعمالهم الصالحة التي ضيعوها (٣).\nقال السدّي: يرفع لهم الجنة، فينظرون إليها (٤) وإلى بيوتهم فيها لو أطاعوا الله ﷿، فيقال لهم: تلك مساكنكم لو أطعتم الله، ثم تقسم بين المؤمنين فيرثونهم (٥)، فذلك حين يندمون (٦).\n_________\n(١) \"ديوان زهير بن أبي سُلمى\" (ص ٨٧)، \"تفسير القرآن\" للسمعاني ٢/ ١٢٣، \"مفاتيح الغيب\" للرازي ٤/ ٢١١، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٩٠، \"البحر المحيط\" لأبي حيان ١/ ٦٣٠، \"الدر المصون\" للسمين الحلبي ٨/ ٢١٢.\n(٢) \"معاني القرآن\" للزجاج ١/ ٢٤١، \"معالم التنزيل\" للبغوي ١/ ١٨٠، \"مفاتيح الغيب\" للرازي ٤/ ٢١٢.\n(٣) أثبت من (ج) وفي البقية: عملوها.\nانظر: \"جامع البيان\" للطبري ٢/ ٧٥.\n(٤) ساقطة من (ت).\n(٥) في (ش): فيرونهم.\n(٦) رواه ابن جرير في \"جامع البيان\" ٢/ ٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٧٩ من طريق أسباط، عن السدي.","vol":"4","page":278},{"text":"وقال الرَّبيع: أراد به (١) أعمالهم السيئة، لم عملوها؟ ! وهذا عملوا بغيرها (٢) مما يُرضي الله ﷿! (٣)\nوقال ابن كيسان: إنهم أشركوا بالله تعالى الأوثان؛ رجاء أن تقربهم إلى الله، فلما عُذبوا على ما كانوا يرجون ثوابه تحسروا وندموا (٤).\nوالحسرات: جمع حسرة، وكذلك كل اسم كان واحده على: فَعْلَة، مفتوح الأول ساكن الثاني، فإن جمعه على: فَعَلات، مثل: تمرة وتَمَرات، وشهْوة وشهَوات، فأمَّا إذا كان نعتًا فإنك تسكن ثانيه، مثل: ضخْمةٍ وضخْمات (٥)، وعبْلة وعبْلات (٦) ﴿وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ﴾.\n_________\n(١) زيادة من (ج)، (ت).\n(٢) في (ت): غيرها.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٧٥، وذكره الواحدي في \"الوسيط\" ١/ ٢٥٢، والرازي في \"مفاتيح الغيب\" ٤/ ٢١٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٩٠.\n(٤) ذكره الواحدي في \"الوسيط\" ١/ ٢٥٢، والبغوي في \"معالم التنزيل\" ١/ ١٨٠.\n(٥) في (ج): وتجمعها ضخمات.\n(٦) \"جامع البيان\" للطبري ٢/ ٧٣ - ٧٤.","vol":"4","page":279},{"text":"<span data-type=\"title\" id=toc-540>١٦٨ </span>- قوله ﷿: ﴿يَاأَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا﴾\nنزلت في ثقيف وخزاعة وعامر بن صعصعة وبني مُدلج، حرَّموا (١) على نفوسهم من الحرث والأنعام والبحيرة والسائبة والوصيلة والحام (٢)، فقال الله ﷿: ﴿كُلُوا مِمَّا فِي الْأَرْضِ﴾ (٣) أدخل\n_________\n(١) في (ج): فيما حرَّموا. وفي (ش): بما حرموا.\n(٢) البحيرة: الناقة إذا نتجت خمسة أبطن والخامس ذكر بحروه فأكله الرجال والنساء، وإن كان الخامس أنثى بحروا أذنها، أي: شقوها. وكانت حرامًا على النساء، لحمها ولبنها، فإذا ماتت حلت للنساء.\nوالسائبة: البعير يُسيَّب بنذر يكون على الرجل إن سلمه الله من مرضٍ، أو بلَّغه منزله أن يفعل ذلك.\nوالوصيلة: من الغنم، كانوا إذا ولدت الشاة سبعة أبطن نظروا، فإن كان السابع ذكرًا ذبح، فأكل منه الرجال والنساء، وإن كان أنثى تُركت في الغنم، وإن كان ذكرًا وأنثى قالوا: قد وصلت أخاها، فلم تذبح لمكانها، وكانت لحومها حرامًا على النساء، ولبن الأنثى حرامًا على النساء، إلا أن يموت منهما شيء فيأكله الرجال والنساء.\nوالحام: الفحل الذي ركب ولد ولده. ويقال: إذا نتج من صلبه عشرة أبطن، قالوا: قد حمى ظهره فلا يركب ولا يمنع من كلأ ولا ماء.\nانظر \"تفسير غريب القرآن\" لابن قتيبة (ص ١٢٨، ١٢٩).\n(٣) نقل هذا السبب في النزول: السمرقندي في \"بحر العلوم\" ١/ ١٧٥، والماوردي في \"النكت والعيون\" ١/ ٢٢٠، والواحدي في \"أسباب النزول\" (ص ٥١)، وفي \"الوسيط\" ١/ ٢٥٢، والبغوي في \"معالم التنزيل\" ١/ ١٣٨، وابن الجوزي في \"زاد المسير\" ١/ ١٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٩١، وابن حجر في \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤١٦.\nوهو من رواية الكلبي، عن ابن عباس، وهي رواية واهية.","vol":"4","page":280},{"text":"(من) للتبعيض؛ لأنه ليس كل ما في الأرض يمكن أكله أو يحل أكله.\n﴿حَلَالًا طَيِّبًا﴾: طاهرًا (١) هما منصوبان على الحال، وقيل: على المفعول. وتقديره: كلوا حلالًا طيبًا ممَّا في الأرض (٢).\n﴿وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ﴾: قرأ شيبة ونافع وعاصم -في رواية أبي بكر- والأعمش وحمزة وأبو عمرو وابن كثير -في رواية البزي- (٣): (خُطْوات) بسكون الطاء في جميع القرآن.\nوقرأ أبو جعفر وأبو مجلز (٤) والزهري وابن عامر والكسائي (وحفص، وقُنبل) (٥): بضم الخاء والطاء (٦).\nوقرأ علي - ﵁ - وعمرو بن ميمون وسلام: بضم الخاء والطاء وبهمزة\n_________\n(١) من (ج).\n(٢) \"البيان\" لابن الأنباري ١/ ١٣٦، \"إملاء ما من به الرحمن\" للعكبري ١/ ٧٤، \"الكشاف\" للزمخشري ١/ ٢١١، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٩١، \"الدر المصون\" للسمين الحلبي ٢/ ٢٢١ - ٢٢٢.\n(٣) البزّي: أحمد بن محمَّد بن عبد الله بن القاسم بن نافع بن أبي بزة، أبو الحسن البزي، المكي، المقرئ، قارئ مكة، ومؤذن المسجد الحرام، ومولى بني مخزوم، توفي سنة (٢٥٠ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ٧٧، \"غاية النهاية\" لابن الجزري ١/ ١١٩.\n(٤) في (ت): مخلد، وهو تصحيف.\n(٥) من (ت).\n(٦) \"السبعة\" لابن مجاهد (ص ١٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٩)، \"التيسير\" للداني (ص ٦٧)، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٢٦.","vol":"4","page":281},{"text":"بعد الطاء (١).\nوقرأ أبو السمال العدوي وعُبيد بن عُمير: (خَطَوات) بفتح الخاء والطاء (٢).\nفمن خفف فإنه أبقاه على الأصل وطلب الخفة؛ لأنها جمع: خَطْوة ساكنة الطاء، ومن ضمَّ الطاء، فإنه (٣) أتبعها ضمة الخاء.\nوكلُّ ما كان من الأسماء على وزن (٤): (فُعْلة) فجمع على التاء فإن الأغلب والأكثر في جمعه التثقيل، وتحريك عين الفعل بالحركة التي على (٥) فاء الفعل في الواحد، مثل: ظُلمة وظُلُمات، وقُربة وقُرُبات، وحُجرة وحُجُرات، وقد يُخفف أيضًا (٦).\nومن ضم الخاء والطاء مع الهمزة فقال الأخفش: أراه ذهب بها (٧) مذهب الخطيئة، فجعل ذلك على مثال (فُعلةٍ) من الخطأ.\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٨)، \"شواذ القراءة\" للكرماني (ص ٣٤)، \"المحرر الوجيز\" لابن عطية ١/ ٢٣٧، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٩٢.\n(٢) انظر مصادر التعليق قبل السابق.\n(٣) ساقطة من (ت).\n(٤) ساقطة من (ت).\n(٥) في (ج): في. وفي (ت): تلي.\n(٦) \"الحجة\" لابن خالويه (ص ٩١)، \"الحجة\" للفارسي ٢/ ٢٦٥ - ٢٦٩، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٢٧٣، \"الحجة\" لابن زنجلة (ص ١٢١).\n(٧) ساقطة من (ج).","vol":"4","page":282},{"text":"وقال أبو حاتم: أشبع (١) الفتحة في الواو فانقلبت همزةً وهذا شائع (٢) في كل واو (٣) مفتوحة.\nومن نصب الخاء والطاء: فإنه أراد جمع خَطْوة مثل: تمرة وتمرات، والله أعلم (٤).\nواختلف المفسرون في معنى قوله: ﴿خُطُوَاتِ الشَّيْطَانِ﴾ فروى علي ابن أبي طلحة، عن ابن عباس قال: خطوات الشيطان: عمله (٥).\nوقال مجاهد وقتادة والضحاك: خطاياه (٦).\nوقال السدي والكلبي: طاعته (٧).\n_________\n(١) في (ج)، (ش): أرادوا إشباع ... وفي (ت): أراد إشباع.\n(٢) في (ش): سائغ.\n(٣) في (ت): لام.\n(٤) \"المحرر الوجيز\" لابن عطية ١/ ٢٣٧، \"البحر المحيط\" لأبي حيان ١/ ٦٥٣ - ٦٥٤، \"الدر المصون\" للسمين الحلبي ٢/ ٢٢٤.\n(٥) رواه ابن جرير في \"جامع البيان\" ٢/ ٧٦، وذكره الماوردي في \"النكت والعيون\" ١/ ٢٢٠، وابن عطية في \"المحرر الوجيز\" ١/ ٢٣٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٩٢.\n(٦) رواه ابن جرير في \"جامع البيان\" ٢/ ٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٠ (١٥٠٥) من طريق ابن أبي نجيح، عن مجاهد.\nوزاد ابن جرير فرواه من طريق معمر، عن قتادة، ومن طريق جوبير، عن الضحاك.\n(٧) رواه ابن جرير في \"جامع البيان\" ٢/ ٧٧ من طريق أسباط، عن السدي، وذكره السمرقندي في \"بحر العلوم\" ١/ ١٧٥، والماوردي في \"النكت والعيون\" ١/ ٢٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٩٢.","vol":"4","page":283},{"text":"وقال عطاء عن ابن عباس: زلاته وشهواته (١). وقال أبو مجلز: هي النذور في المعاصي (٢). وقال المؤرج: آثاره (٣). وقال أبو عبيدة: هي المحقَّرات من الذنوب (٤).\nوقال القتيبي والزجاج: طُرُقه (٥).\nوالخطوة: ما بين القدمين، والخطوة بالفتح: الفعلة الواحدة، من قول القائل: خطوتُ أخطو خطوًا.\n﴿إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ﴾ بيّن العداوة، وقيل (٦): مُظهر العداوة، قد\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ١٨٠، \"لباب التأويل\" للخازن ١/ ١٣٨، \"البحر المحيط\" لأبي حيان ١/ ٦٥٤.\n(٢) رواه ابن جرير في \"جامع البيان\" ٢/ ٧٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨١ (١٥٠٧).\n(٣) ذكره عنه أبو حيان في \"البحر المحيط\" ١/ ٦٥٤.\nوذكره دون نسبةٍ: البغوي ١/ ١٨٠، وابن عطية في \"المحرر الوجيز\" ١/ ٢٣٧، والخازن في \"لباب التأويل\" ١/ ١٣٨.\n(٤) ذكره عنه البغوي في \"معالم التنزيل\" ١/ ١٨٠، وأبو حيان في \"البحر المحيط\" ١/ ٦٥٤.\n(٥) \"معاني القرآن\" للزجاج ١/ ٢٤١، \"تفسير غريب القرآن\" لابن قتيبة (ص ٦٤).\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ١٧٥، \"البحر المحيط\" لأبي حيان ١/ ٦٥٤.\nقال أبو جعفر الطبري: وهذِه الأقوال ... في تأويل قوله: ﴿خُطُوَاتِ الشَّيْطَانِ﴾: قريب معنى بعضها من بعض؛ لأن كل قائل منهم قولًا في ذلك فإنه أشار إلى نهي اتباع الشيطان في آثاره وأعماله.\n\"جامع البيان\" ٢/ ٧٧.\n(٦) ساقطة من (ت).","vol":"4","page":284},{"text":"أبان عداوته لكم بإبائه السجود لأبيكم آدم ﵇، وغروره إياه حتى أخرجه من الجنة -وأبان: يكون لازمًا ومتعديًا- ثم بين عداوته فقال:\n\n<span data-type=\"title\" id=toc-541>١٦٩ </span>- ﴿إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ﴾\nيعني: بالإثم. وأصل السوء: كلُّ ما يسوء صاحبه، وهو مصدر ساءه يسوؤه سُوءًا ومساءةً إذا حزنه (١). وسوَّأتُهُ فسيء، أي: حزنته فحزن. قال الله تعالى: ﴿فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا﴾ (٢) (٣).\nقال الشاعر:\nإن يكُ هذا الدهر قد ساءني ... فطالما قد سرَّني الدَّهْرُ\nالأمرُ عندي فيهما واحدٌ ... لذاك صبرٌ ولذا شُكْرُ (٤)\n﴿وَالْفَحْشَاءِ﴾ يعني: المعاصي وما قبح من القول والفعل. وهو مصدر كالبأساء، والضراء، واللأواء (٥). ويجوز أن يكون نعتًا لا فعل (٦) له كالعذراء والحسناء.\n_________\n(١) في (ش): أحزنه، وفي (ت): أحزنه.\n(٢) الملك: ٢٧.\n(٣) انظر: \"جامع البيان\" للطبري ٢/ ٧٧.\n(٤) أورده القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٩٣ ولم ينسبه.\n(٥) \"جامع البيان\" للطبري ٢/ ٧٧، \"البحر المحيط\" لأبي حيان ١/ ٦٥١.\n(٦) في (س): أفعل.","vol":"4","page":285},{"text":"قال مُتمم بن نويرة (١):\nلا يُضْمرُ الفحشاءَ تحت ثيابِهِ ... حلوٌ شمائلُهُ عفيفُ المِئْزَرِ (٢)\nواختلف المفسرون في معنى الفحشاء المذكور (٣) في هذِه الآية:\nفروى باذان عن ابن عباس قال: الفحشاء من المعاصي كل ما كان فيه حدٌّ في الدنيا، والسوء من الذنوب: ما لا حدَّ فيه (٤).\nوقال طاوس عنه: هو ما لا يعرف في شريعةٍ ولا سنة (٥). وقال عطاء عنه: البخل (٦).\n_________\n(١) متمم بن نويرة بن جمرة بن شداد بن عبيد بن ثعلبة بن يربوع، رثى أخاه مالكًا وبكاه، فأكثر وأجاد. \"طبقات فحول الشعراء\" لابن سلام ١/ ٢٠٣، ٢٠٩.\n(٢) \"ديوان متمم بن نويرة\" (ص ٩٢)، \"تهذيب اللغة\" للأزهري ٤/ ٣٨٩، \"لسان العرب\" لابن منظور ١٤/ ١٩٦ (نظف).\n(٣) زيادة من (ش)، (ج).\n(٤) ذكره الماوردي في \"النكت والعيون\" ١/ ٢٢٠، والواحدي في \"الوسيط\" ١/ ٢٥٣، والبغوي في \"معالم التنزيل\" ١/ ١٨٠ - ١٨١، وابن الجوزي في \"زاد المسير\" ١/ ١٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٩٣، والخازن في \"لباب التأويل\" ١/ ١٣٨، وأبو حيان في \"البحر المحيط\" ١/ ٦٥٤.\n(٥) ذكره عنه ابن الجوزي في \"زاد المسير\" ١/ ١٧٣، وأبو حيان في \"البحر المحيط\" (٦٥٤) عن طاوس، والحيري في \"الكفاية\" ١/ ١٠٥ دون نسبة.\n(٦) ذكره الواحدي في \"الوسيط\" ١/ ٢٥٣، وابن الجوزي في \"زاد المسير\" ١/ ١٧٣ عن ابن عباس. وذكره أبو حيان ١/ ٦٥٤ عن عطاء.\nوذكره السمعاني في \"تفسير القرآن\" ٢/ ١٢٦، والبغوي في \"معالم التنزيل\" ١/ ١٨١، والخازن في \"لباب التأويل\" ١/ ١٣٨ دون نسبة.","vol":"4","page":286},{"text":"وقال السدي: الزنا (١).\nوزعم مقاتل: أن جميع ما في القرآن (من ذكر الفحشاء) (٢) فإنه الزنا، إلا قوله: ﴿الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ﴾ (٣) فإنه منع الزكاة (٤).\n﴿وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ﴾ من تحريم الحرث والأنعام.\n\n<span data-type=\"title\" id=toc-542>١٧٠ </span>- قوله تعالى: ﴿وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ﴾\nاختلف العلماء في وجه هذِه الآية.\nفقال بعضهم: إنها قصة مستأنفة، وإنها نزلت في اليهود. وعلى هذا القول يكون الهاء والميم في قوله: ﴿لَهُمْ﴾ هو كناية عن غير مذكور.\nروى محمَّد بن إسحاق بن يسار (٥)، عن محمَّد بن أبي محمَّد مولى زيد بن ثابت (٦)\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٧٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨١ من طريق أسباط، عن السدي.\n(٢) ساقطة من (ج)، (ت).\n(٣) البقرة: ٢٦٨.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٩٣.\n(٥) صدوق، يدلس، ورمي بالتشيع والقدر.\n(٦) محمَّد بن أبي محمَّد الأنصاري، مولى زيد بن ثابت، مدني روى عن سعيد بن جبير وعكرمة، وعنه محمَّد بن إسحاق، ذكره ابن حبان في \"الثقات\"، وقال الذهبي: لا يعرف، وقال ابن حجر: مجهول، تفرد عنه ابن إسحاق.\n\"الثقات\" لابن حبان ٧/ ٣٩٢، \"ميزان الاعتدال\" للذهبي ٤/ ٢٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٩٠، \"تقريب التهذيب\" لابن حجر (٦٣١٦).","vol":"4","page":287},{"text":"قال: حَدَّثني سعيد بن جبير (١) -أو: عكرمة (٢) - عن ابن عباس (٣) قال: دعا رسول الله - ﷺ - اليهود إلى الإِسلام ورغبهم فيه، وحذرهم عذاب الله ونقمته، فقال له (٤) رافع بن خارجة ومالك بن عوف: بل نتبع ما وجدنا عليه آباءنا، فهم كانوا خيرًا وأعلم منا. فأنزل الله تعالى هذِه الآية (٥).\nوقال قوم: بل هذِه الآية متصلة بما قبلها، وهي نازلة في مشركي العرب وكفار قريش (٦). (واختلفوا فيه: فقال الضحاك عن ابن عباس: ﴿وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ﴾ يعني: كفار قريش) (٧) من بني عبد الدار (٨).\n﴿قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا﴾ من عبادة الأصنام. فقال\n_________\n(١) ثِقَة، ثبت، فقيه.\n(٢) ثِقَة، ثبت.\n(٣) صحابي.\n(٤) ساقطة من (ت).\n(٥) الحكم على الإسناد:\nفيه محمَّد بن أبي محمَّد مجهول.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٧٨ - ٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨١ (١٥١١) من طريق ابن إسحاق، عن محمَّد بن أبي محمَّد، به.\nوإسناده ضعيف، لجهالة محمَّد بن أبي محمَّد.\n(٦) \"معالم التنزيل\" للبغوي ١/ ١٨١، \"الكشاف\" للزمخشري ١/ ٢١١، \"زاد المسير\" لابن الجوزي ١/ ١٧٣، والخازن في \"لباب التأويل\" ١/ ١٣٨.\n(٧) ما بين القوسين من (ج)، (ت).\n(٨) ذكره بنحوه الواحديُّ في \"الوسيط\" ١/ ٢٥٤.","vol":"4","page":288},{"text":"الله ﷿: ﴿أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا﴾ من التوحيد ومعرفة الله (١) ﴿وَلَا يَهْتَدُونَ﴾ للحجة البالغة.\nوعلى هذا القول تكون (٢) الهاء والميم عائدة على ﴿وَمِنَ﴾ في قوله: ﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا﴾.\nوقال الآخرون: ﴿وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ﴾ في تحليل ما حرموه على أنفسهم من الحرث والأنعام والسائبة والبحيرة (٣) والوصيلة والحام وسائر الشرائع والأحكام (٤) ﴿قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا﴾ أي: وجدنا عليه آباءنا من التحليل والتحريم والدين والمنهاج.\nوعلى هذا القول تكون الهاء والميم راجعة إلى ﴿النَّاسُ﴾ في قوله تعالى: ﴿يَاأَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا﴾ ويكون رجوعًا من الخطاب إلى الخبر، كقوله ﷿: ﴿حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ﴾ (٥).\nوهذا أولى الأقاويل، لأن هذِه القصة (٦) عقيب قوله: ﴿يَاأَيُّهَا\n_________\n(١) في (ج): الرَّحْمَن.\n(٢) في (ش): فتكون.\n(٣) من (ج)، (ت).\n(٤) \"الكفاية\" للحيري ١/ ١٠٤، \"الوسيط\" للواحدي ١/ ٢٥٤، \"معالم التنزيل\" للبغوي ١/ ١٨١، \"لباب التأويل\" للخازن ١/ ١٣٨.\n(٥) يونس: ٢٢.\nانظر \"جامع البيان\" للطبري ٢/ ٧٨، \"مفاتيح الغيب\" للرازي ٥/ ٦، \"البحر المحيط\" لأبي حيان ١/ ٦٥٥.\n(٦) في (ت): الصفة.","vol":"4","page":289},{"text":"النَّاسُ﴾ فهي أولى أن تكون خبرًا عنهم من أن تكون خبرًا عن المتَّخذين للأنداد مع ما بينهما من الآيات وطول الكلام.\nوأدغم الكسائي لام (هل وبل) في ثمانية أحرف: التاء كقوله (١): ﴿بَل تُؤْثِرُونَ﴾ (٢) و: ﴿هَلْ تَعْلَمُ﴾ (٣)، والثاء كقوله (٤): ﴿هَلْ ثُوِّبَ﴾ (٥) والسين كقوله: ﴿بَل سَوَّلَتْ﴾ (٦) والزاي كقوله: ﴿بَلْ زُيِّنَ﴾ (٧)، والضاد كقوله: ﴿بَلْ ضَلُّوا﴾ (٨) والظاء كقوله: ﴿بَلْ ظَنَنتُمْ﴾ (٩)، والطاء كقوله: ﴿بَلْ طَبع اللهُ﴾ (١٠) والنون كقوله (١١): ﴿بَلْ نَتَّبِعُ مَآ أَلْفَينَا عَلَيْهِءَابَآنَا﴾.\nوإنما خصَّ لام (هل وبل) دون سائر اللامات؛ لأنها ساكنة بناءً، وسائر اللامات ساكنةٌ لعللٍ متى ما زالت تلك العلل زال سكونها (١٢).\n_________\n(١) في (ش)، (ت): في قوله.\n(٢) الأعلى: ١٦.\n(٣) مريم: ٦٥.\n(٤) ساقطة من (ج). وهكذا في المواضع التي بعده.\n(٥) المطففين: ٣٦.\n(٦) يوسف: ١٨، ٨٣.\n(٧) الرعد: ٣٣.\n(٨) الأحقاف: ٢٨.\n(٩) الفتح: ١٢.\n(١٠) النساء: ١٥٥.\n(١١) في (ج): نحو قوله.\n(١٢) \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ١٥٣، \"التيسير\" للداني (ص ٤٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٦.","vol":"4","page":290},{"text":"قال الله تعالى: ﴿أَوَلَوْ كَانَ آبَاؤُهُمْ﴾ واو العطف، ويقال لها: واو التعجب دخلت عليها أَلْف الاستفهام للتوبيخ والتقرير؛ فلذلك نُصبت، والمعنى: أيتبعون آباءهم وإن (١) كانوا جهالًا؟ ! فترك جوابه؛ لأنه معروف (٢).\nوقوله تعالى: ﴿لَا يَعْقِلُونَ شَيْئًا﴾ لفظه عام ومعناه الخصوص؛ لأنهم كانوا يعقلون (٣) أمر الدنيا، ومعناه: لا يعقلون شيئًا من أمر الدين ﴿وَلَا يَهْتَدُونَ﴾.\nثم ضرب لهم مثلًا فقال عز من قائل:\n_________\n(١) في (ت): ولو.\n(٢) \"معاني القرآن\" للفراء ١/ ٩٨، \"معاني القرآن\" للزجاج ١/ ٢٤٢، \"البيان\" لابن الأنباري ١/ ١٣٦.\n(٣) في (ت): يعقلون شيئًا. . .","vol":"4","page":291},{"text":"<span data-type=\"title\" id=toc-543>١٧١ </span>- ﴿وَمَثَلُ الَّذِينَ كَفَرُوا﴾\nالآية، وسلكت العلماء في هذِه الآية طريقين، وأولوها على وجهين:\nفقال قوم: أراد بما لا يسمع إلَّا دعاء ونداء البهائمَ التي لا تعقل، مثل: الإبل والبقر والغنم والحمر (١) ونحوها، وعلى هذا القول ابن عباس وعكرمة ومجاهد (٢) وقتادة وعطاء والربيع والسدي وأكثر المفسرين (٣).\nثم اختلف أهل المعاني في وجه هذا القول وتقدير (٤) الآية:\nفقال بعضهم: معنى الآية: ومثلك يَا محمَّد ومثل الذين كفروا في وعظهم ودعائهم إلى الله ﷿. قاله الأخفش والزجاج (٥).\nوقال الباقون: مثل واعظ الذين كفروا وداعيهم ﴿كَمَثَلِ الَّذِي يَنْعِقُ﴾.\nفترك ذلك وأضاف المثل إلى الذين كفروا؛ لدلالة الكلام (٦) عليه،\n_________\n(١) في (ت): الحمير.\n(٢) ساقطة من (ت).\n(٣) \"جامع البيان\" للطبري ٢/ ٧٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٨٢، \"النكت والعيون\" للماوردي ١/ ٢٢١، \"الوسيط\" للواحدي ١/ ٢٥٥، \"المحرر الوجيز\" لابن عطية ١/ ٢٣٨، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٩٧، \"تفسير القرآن العظيم\" لابن كثير ٢/ ١٤٧، \"الدر المنثور\" للسيوطي ١/ ٣٠٦ - ٣٠٧.\n(٤) في (ش): في تقدير.\n(٥) \"معاني القرآن\" للزجاج ١/ ٢٤٢. ولم أجده في \"معاني القرآن\" للأخفش.\n(٦) في (ش): في الكلام.","vol":"4","page":292},{"text":"وُيسمَّي هذا النوع من الخطاب: المضمر، ومثله في القرآن كثير (١) كقوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٢).\nقال الشَّاعر:\nحسبتَ بُغَامَ راحلَتي عناقًا ... وما هي ويبَ غيرِك والعَنَاقِ (٣)\nيعني: حسبت بُغام راحلتي بُغام عناقٍ.\nوقال آخر (٤):\nولستُ مسلِّمًا ما دُمتُ حيُّا ... على زيدٍ كتسليمِ الأميرِ\nأي: كتسليمي على الأمير.\nفشبه الله تعالى واعظ الكفار بالراعي الذي (٥) ينعق بالغنم، أي: يصيح ويصوِّت لها. يقال: نَعَق ينعِق نعِيقًا ونُعاقًا ونَعْقًا: إذا صاح وزجر (٦).\n_________\n(١) ساقطة من (ت).\n(٢) يوسف: ٨٢.\n(٣) البيت لذي الخرق قُرط -أو: ابن قرط- الطّهْوي يخاطب ذئبًا تبعه في طريقه.\nانظر: \"تذكرة النحاة\" (ص ١٨)، \"لسان العرب\" لابن منظور ١/ ٤٥٤ (بغم) ٩/ ٣٣٥، (عقا) ٩/ ٤٣٢ (عنق)، ١٥/ ٤٢٠ (ويب).\nوبلا نسبة في \"الإنصاف\" لابن الأنباري ١/ ٣٧٢، \"مجالس ثعلب\" (٧٦١١).\nوقوله: ويب غيرك أي: ويل غيرك. \"لسان العرب\" لابن منظور ١٤/ ٢٠٥.\n(٤) في (ش): الآخر.\n(٥) ساقطة من (ت).\n(٦) \"تفسير غريب القرآن\" لابن قتيبة (ص ٦٥)، \"لسان العرب\" لابن منظور ١٤/ ٢٠٥ (نعق)، \"عمدة الحفاظ\" للسمين الحلبي ٤/ ١٩٦.","vol":"4","page":293},{"text":"قال الأخطل:\nفانعِقْ بضأنك يَا جريرُ فإنَّما ... منَّتْكَ نفسُك في الخلاءِ ضَلالًا (١)\nفكما أنَّ هذِه البهائم تسمع الصوت ولا تفهمه ولا تنتفع به ولا تعقِل ما يُقال لها، كذلك الكافر لا ينتفع بوعظك إنْ أمرتَه بخيرٍ أو زجرته عن شر، غير أنَّه يسمع صوتك.\nقال الحسن: يقول: مثلهم فيما قبلوا عن آبائهم وفيما أتيتهم به حيث لا يسمعونه ولا يعقلونه (٢)، كمثل راعي الغنم الذي ينعق بها، فإذا سمعت الصوت رفعت رؤوسها فاستمعت إلى الصوت والدعاء ولا تعقل منه شيئًا، ثم تعود بعدُ إلى مراتعها لم تفقه ما ناداها به (٣).\nوقال بعضهم: معنى الآية: ومثل الذين كفروا في قلة فهمهم وعقلهم عن الله ﷿ وعن رسوله ﵇ وسوء قبولهم عنهما، كمثل\n_________\n(١) \"ديوان الأخطل\" (ص ١١٦)، \"مجاز القرآن\" لأبي عبيدة ١/ ٦٤، \"جامع البيان\" للطبري ٢/ ٨٣، \"الوسيط\" ١/ ٢٥٥، والسمعاني في \"تفسير القرآن\" ٢/ ١٢٧، \"الكشاف\" للزمخشري ١/ ٢١٢، \"المحرر الوجيز\" لابن عطية ١/ ٢٣٨، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٩٨، \"البحر المحيط\" لأبي حيان ١/ ٦٥١، \"الدر المصون\" للسمين الحلبي ٢/ ٢٣٣.\n(٢) في (ت): يقبلونه.\n(٣) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٢، وعنه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ١٤٧ بنحوه عن الحسن.\nوانظر: \"تفسير الحسن البَصْرِيّ\" ١/ ٩٦ (١٧٠).","vol":"4","page":294},{"text":"المنعوق به من البهائم التي لا تفقه من الأمر والنهي غير الصوت، فكذلك الكافر في قلة فهمه وسوء تفكره وتدبره فيما أمر به ونُهي عنه، فيكون المعنى للمنعوق به والكلام خارج على الناعق، وهو فاشٍ في كلام العرب يفعلون ذلك (١) ويقلبون (٢) الكلام لاتِّضاح المعنى عندهم، فيقولون: فلان يخافك كخوف الأسد، أي: كخوفه الأسد. ويقولون (٣): اعرض الحوض على الناقة، وإنما هو: اعرض الناقة على الحوض.\nقال الله ﷿: ﴿مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ﴾ (٤). وإنَّما العصبة تنوء بالمفاتيح (٥).\nوقال الشَّاعر:\nلقد خفتُ حتَّى لا تزيدَ مخافتي ... على وعِلٍ في ذي المطارةِ عاقلِ (٦)\n_________\n(١) ساقطة من (ج).\n(٢) في (ن): يقبلون.\n(٣) في (ت): وتقول.\n(٤) القصص: ٧٦.\n(٥) في (ت): بالمفاتح.\n(٦) البيت للنابغة الذبياني في \"ديوانه\" (ص ٩٤). \"معاني القرآن\" للفراء ١/ ٩٩، \"مجاز القرآن\" لأبي عبيدة ١/ ٦٥، \"مشكل القرآن\" لابن قتيبة (ص ١٩٧).\nأراد بهذا البيت: أن خوفه شديد، كخوف الوعل النافر في رأس الجبل. وذو المطارة بفتح الميم: اسم جبل. وعاقل: قد عقل في رأس الجبل، لجأ إليه واعتصم به وامتنع.","vol":"4","page":295},{"text":"والمعنى: حتَّى ما (١) تزيد مخافة وعِلٍ على مخافتي.\nوقال الآخر:\nكانت فريضة ما تقولُ كما ... أنَّ الزناءَ فريضةُ الرجمِ (٢)\nالمعنى: كما أنَّ الرجم فريضة الزنا.\nوأنشد الفراء:\nإنَّ سراجًا لكريمٌ مفخرُه ... تحلى به العين إذا ما تجهرُه (٣)\nوالمعنى: يحلى (٤) بالعين، ونظائرها كثير (٥)، وعلى هذا القول عبيدة والفراء وجماعة من العلماء (٦).\n_________\n(١) في (ش): لا.\n(٢) البيت للنابغة الجعدي في \"ديوانه\" (ص ١٦٩). وورد غير منسوب في: \"معاني القرآن\" للفراء ١/ ٩٩، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٧٨، \"شرح مشكل الآثار\" الطحاوي (ص ١٩٩)، \"جامع البيان\" للطبري ٢/ ٨١.\nوفيها: كما كان الزناء.\n(٣) \"معاني القرآن\" للفراء ١/ ٩٩.\nوورد كذلك في \"جامع البيان\" للطبري ٢/ ٨١، \"لسان العرب\" لابن منظور ٣/ ٣١٢ حلا.\n(٤) في (ج)، (ت): تجلى. وفي (ت): والعين لا تجلى، إنما يجلى هو بالعين.\n(٥) في (ج)، (ت): كثيرة.\n(٦) \"معاني القرآن\" للفراء ١/ ٩٩، \"مجاز القرآن\" لأبي عبيدة ١/ ٦٣، \"مشكل القرآن\" لابن قتيبة (ص ١٩٣، ١٩٧)، \"جامع البيان\" للطبري ٢/ ٨١.","vol":"4","page":296},{"text":"وقال بعضهم: معنى الآية: ومثل الكفار في قلة عقلهم (١) وفهمهم، كمثل الرعاة يكلِّمون البُهم، والبُهم لا تعقل عنهم، وعلى هذا التفسير لا تحتاج الآية إلى الضمير (٢).\nوقال بعضهم: معناها: ومثل الذين كفروا في دعائهم الأصنام التي لا تفقه دعاءهم كمثل النَّاس بغنمه فلا تنتفع من نعيقه بشيء، غير أنَّه في عناءٍ، من دعاءٍ ونداء، فكذلك الكافر ليس له من دعائه الآلهة وعبادته الأوثان إلَّا العناء والبلاء، ولا ينتفع بشيء، يدل عليه قوله تعالى في صفة الأصنام: ﴿إِنْ تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ﴾ (٣) فهذا وجه صحيح (٤).\nوأمَّا الوجه الآخر: فقال قوم: معنى الآية: ومثل الكفار في دعائهم الأصنام وعبادتهم الأوثان، كمثل الرَّجل الذي يصيح في\n_________\n(١) في (ت): عقولهم.\n(٢) ذكر هذا المعنى: الواحدي في \"الوسيط\" ١/ ٢٥٥ ونسبه لابن عباس من رواية الكلبي.\nوذكره أَيضًا: الرَّازيّ في \"مفاتيح الغيب\" ٥/ ٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٩٧، وأبو حيان في \"البحر المحيط\" ١/ ٦٥٦، والحلبي في \"الدر المصون\" ٢/ ٢٢٩.\n(٣) فاطر: ١٤.\n(٤) ذكر هذا المعنى: الطبري في \"جامع البيان\" ٢/ ٨١، والبغوي في \"معالم التنزيل\" ١/ ١٨٢، والخازن في \"لباب التأويل\" ١/ ١٣٩، وأبو حيان في \"البحر المحيط\" ١/ ٦٥٦. =","vol":"4","page":297},{"text":"جوف الجبال فيجيبه فيها صوت يقال له: الصدى، يجيبه ولا ينفعه، فيكون تأويل الآية على هذا القول: ومثل الكفار في عبادتهم الأصنام كمثل الناعق بما لا يسمع منه الناعق إلَّا (دعاء ونداءً) (١).\nثم قال: ﴿صُمٌّ﴾ أي: هم صم. والعرب تقول لمن يسمع ولا يعقل ما يسمعه: كأنَّه أصم.\nقال الشَّاعر:\nأصمُّ عما ساءه سميعُ (٢)\n﴿بُكْمٌ﴾ عن الخير فلا يقولونه. ﴿عُمْىٌ﴾ عن الهدى فلا يبصرونه. ﴿فَهُمْ لَا يَعْقِلُونَ﴾.\n_________\n= وردَّ الزمخشري في \"الكشاف\" ١/ ٢١٢ هذا القول بحجة أنَّ قوله: ﴿إِلَّا دُعَاءً وَنِدَاءً﴾ ولا يساعد عليه؛ لأنَّ الأصنام لا تسمع شيئًا. ومثله الرَّازيّ في \"مفاتيح الغيب\" ٥/ ٨، وقبله السمعاني في \"تفسير القرآن\" ٢/ ١٢٨.\nوتعقَّب أبو حيان هذِه الحجة؛ بأنَّ التشبيه وقع في مطلق الدعاء لا في خصوصيات المدعو، فشبَّه الكافر في دعائه الصنم بالناعق بالبهيمة، لا في خصوصيَّات المنعوق به.\n\"البحر المحيط\" ١/ ٦٥٦.\n(١) في (ج)، (ت): دعاءه ونداءه.\nانظر: \"جامع البيان\" للطبري ٢/ ٨٢، \"تفسير القرآن\" للسمعاني ٢/ ١٢٨، \"معالم التنزيل\" للبغوي ١/ ١٨٢، \"مفاتيح الغيب\" للرازي ٥/ ٨.\n(٢) \"معاني القرآن\" للزجاج ١/ ٢٤٢، \"النكت والعيون\" للماوردي ١/ ٢٢١، \"المحرر الوجيز\" لابن عطية ١/ ٢٣٨، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٩٨ \"لسان العرب\" لابن منظور ٧/ ٤١١ (صمم) وقال: يقول: يتصامم عما يسوءه، فكان كأنَّه لم يسمع، فهو سميع ذو سمْع، أصم في تغابيه عما أريد به.","vol":"4","page":298},{"text":"<span data-type=\"title\" id=toc-544>١٧٢ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ﴾\nحلالات ﴿مَا رَزَقْنَاكُمْ﴾ من الحرث والنَّعَم وسائر المأكولات.\nروى أبو هريرة عن رسول الله - ﷺ - أنَّه قال: \"إنَّ الله سبحانه طيِّبٌ لا يقبل إلَّا الطيب، وإنَّ الله أمر المُؤْمنين بما أمر به المرسلين، فقال: ﴿يَاأَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ﴾ (١) وقال: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾ \" ثم ذكر: \"الرَّجل يطيل السفر أشعث أغبر، يمدُّ يديه إلى السماء ويقول (٢) يَا ربّ يَا ربّ، ومطعمه حرام، ومشربه حرام، وملبسه حرام، وغُذِيَ بالحرام (٣)، فأنَّى يُستجاب له (٤) \" (٥).\n﴿وَاشْكُرُوا لِلَّهِ﴾ على نعمه ﴿إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ﴾ قال النَّبِيّ - ﷺ -: \"يقول الله ﷻ: إنِّي والجن والإنس في نبأ عظيم، أخلق ويُعبد غيري، وأرزقُ ويُشكر غيري\" (٦).\n_________\n(١) المؤمنون: ٥١.\n(٢) زيادة من (ج).\n(٣) في (ج): في حرام. وفي (س): في الحرام.\n(٤) في (ج): له ذلك.\n(٥) رواه أَحْمد في \"المسند\" ٢/ ٣٢٨ (٨٣٤٨)، والدارمي في \"سننه\" (٢٧٥٩)، ومسلم كتاب الزكاة، باب قبول الصدقة من الكسب الطب وتربيتها (١٠١٥)، والتِّرمذيّ كتاب تفسير القرآن، سورة البقرة (٢٩٨٩)، والواحدي في \"الوسيط\" ١/ ٢٥٦، والبغوي في \"معالم التنزيل\" ١/ ١٨٢ من حديث أبي هريرة مرفوعًا.\n(٦) رواه الطَّبْرَانِيّ في \"مسند الشاميين\" ٢/ ٩٣ (٩٧٤)، والبيهقي في \"شعب الإيمان\" ٤/ ١٣٤ (٤٥٦٣) من طريق بقية بن الوليد، عن صفوان بن عمرو، عن عبد الرَّحْمَن بن جبير بن نفير، عن شريح بن عبيد، عن أبي الدَّرداء مرفوعًا. =","vol":"4","page":299},{"text":"ثم بيَّن ما حرَّم عليهم فقال:\n\n<span data-type=\"title\" id=toc-545>١٧٣ </span>- ﴿إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ﴾\nقرأ أبو عبد الرَّحْمَن السلمي: (إنَّمَا حَرُمَ) خفيفة الراء (١) ﴿الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ﴾، كلُّها رفعًا على أنَّ الفعلَ لها (٢).\nورُوي عن أبي جعفر أنَّه قرأ (حُرِّم) بضم الحاء وكسر الراء وتشديدها، ورفع ما بعده، ولها وجهان:\nأحدهما: أنَّ الفاعل غير مسمى. والثاني: إنَّ الذي حُرِّم عليكم الميتةُ، على خبر إنَّ (٣).\nوقرأ إبراهيم بن أبي عبلة: ﴿حَرَّمَ﴾ الحاء مفتوحة (٤)، والراء\n_________\n= وذكره الديلمي في \"الفردوس\" (٤٤٣٩)، والحكيم التِّرْمِذِيّ في \"نوادر الأصول\" ٣/ ١٦٦ (٤٤٣٩).\nورمز لضعفه السيوطي في \"الجامع الصغير\" كما في \"فيض القدير\" للمناوي ٤/ ٦١٦ (٦٠٠٨).\nقال المناوي في \"فيض القدير\": فيه عند البيهقي: مهنى بن يحيى مجهول، وبقية ابن الوليد، أورده الذهبي في \"الضعفاء\" وقال: يروي عن الكذابين، ويدلسهم، وشريح بن عبيد ثِقَة، لكنه مرسل. ا. هـ.\nوالحديث في: \"ضعيف الجامع الصغير\" للألباني (٤٠٥٢).\n(١) ساقطة من (ت).\n(٢) \"شواذ القراءة\" للكرماني (ص ٣٤)، \"البحر المحيط\" لأبي حيان ١/ ٦٦٠.\n(٣) \"معاني القرآن\" للفراء ١/ ١٠٢، \"جامع البيان\" للطبري ٢/ ٨٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٩٩، \"البحر المحيط\" لأبي حيان ١/ ٦٦٠.\n(٤) في (ج)، (ش): بنصب الحاء.","vol":"4","page":300},{"text":"مشدَّدة، ورفع ما بعده، جعل (ما) بمعنى الذي، منفصلة عن قوله: (إنَّ)، وحينئذ تكون (ما) نصبًا باسم إنَّ، وما بعدها رفعًا على خبرها (١)، كما تقول: إنَّ ما أخذتَ مالك، وإنَّ ما ركبتَ دابتُك. أي: إنَّ (٢) الذي.\nقال الله ﷿: ﴿إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ﴾ (٣) (٤).\nوقرأ الباقون: ﴿إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ﴾ نصبًا على إيقاع الفعل، وجعلوا (إنَّما) كلمة واحدةً، تأكيدًا وتحقيقًا.\nوقرأ أبو جعفر (الميّتة) وبابها بالتشديد في (٥) كل القرآن. وأما الآخرون فخفَّفوا بعضًا، وشددوا بعضًا. فمن شدَّد قال: أصله مَيْوِت: فَيْعِل (٦) من الموت، فأدغمت الياء في الواو، وجُعلت الواو يَاءً مشددة للكسرة، كما فعلوا بسيِّد وجيِّد وصيّب.\nومن لم يشدِّد فعلى طلب الخفة، وهما لغتان جيدتان، مثل: هيّن\n_________\n(١) في (ج): على خبر إنَّ.\n(٢) ساقطة من (ت).\n(٣) طه: ٦٩.\n(٤) انظر: \"معاني القرآن\" للفراء ١/ ١٠١، \"جامع البيان\" للطبري ٢/ ٨٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٩٩، \"البحر المحيط\" لأبي حيان ١/ ٦٦٠.\n(٥) زيادة من (ت).\n(٦) \"زاد المسير\" لابن الجوزي ١/ ١٧٥، \"شواذ القراءة\" للكرماني (ص ٣٤)، \"غرائب القرآن\" للنيسابوري ١/ ٤٦٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٤، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٢٧.","vol":"4","page":301},{"text":"وهَيْن، وليِّن وليْن (١).\nقال الشَّاعر:\nليس مَن مات فاستراح بمَيْتٍ ... إنَّما الميْتُ ميِّتُ الأحياءِ (٢)\nفجمع بين اللغتين، وحكى أبو معاذ عن النحويين الأوَّلين أنَّ الميْت بالتخفيف: الذي فارقه الروح (٣)، والميِّت بالتشديد: الذي لم يمت بعد، وهو يموت. قال الله ﷿: ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ﴾ (٤) لم يختلفوا في تشديده، والله أعلم (٥).\nوالميتة: كل (٦) ما لم تُدرَك ذكاته مما يُذبَح.\nوالدم: أراد به الدم البُخَارِيّ، يدل عليه قوله ﷿: ﴿أَوْ دَمًا\n_________\n(١) \"جامع البيان\" للطبري ٢/ ٨٤، \"البحر المحيط\" لأبي حيان ١/ ٦٦٠، \"الدر المصون\" للسمين الحلبي ٢/ ٢٣٦.\n(٢) البيت لعدي بن الرعلاء الغسَّاني، نسبه إليه المرزباني في \"معجم الشعراء\" (ص ٧٧)، وورد البيت في: \"جامع البيان\" للطبري ٢/ ٨٤، \"المحرر الوجيز\" لابن عطية ١/ ٢٣٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١١٩، \"البحر المحيط\" لأبي حيان ١/ ٦٦٠.\n(٣) في (ش): روحه.\n(٤) الزمر: ٣٠.\n(٥) \"المحرر الوجيز\" لابن عطية ١/ ٢٣٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٩٩، \"البحر المحيط\" لأبي حيان ١/ ٦٦٠، \"الدر المصون\" للسمين الحلبي ٢/ ٢٣٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٥.\n(٦) ساقطة من (ش).","vol":"4","page":302},{"text":"مَّسْفُوحًا﴾ (١) (٢) فقيَّد.\nوهذِه الآية مخصوصة (٣) بالسنة، وهي قوله ﵇: \"أُحلّت لنا ميتتان ودمان، فأما الميتتان: فالحوتُ والجراد، وأما الدمان: فالكبد والطِّحال\" (٤).\n_________\n(١) الأنعام: ١٤٥.\n(٢) انظر: \"النكت والعيون\" للماوردي ١/ ٢٢٢، \"تفسير القرآن\" للسمعاني ٢/ ١٢٩، \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (ص ٧٨٢)، \"معالم التنزيل\" للبغوي ١/ ١٨٣، \"أحكام القرآن\" لابن العربي ١/ ٥٢، ٥٣، \"المحرر الوجيز\" لابن عطية ١/ ٢٣٩، ٢٤٠، \"زاد المسير\" لابن الجوزي ١/ ١٧٥.\n(٣) بعدها في (ت) زيادة: منسوخة.\n(٤) رواه أَحْمد في \"المسند\" ٢/ ٩٧ (٥٧٢٣)، وعبد بن حميد في \"المنتخب\" (ص ٢٦٠) (٨١٩)، وابن ماجه كتاب الأطعمة، باب الكبد والطحال (٣٣١٤)، والعقيلي في \"الضعفاء الكبير\" ٢/ ٣٣١، والدارقطني في \"سننه\" ٤/ ٢٧٢، وابن عدي في \"الكامل\" ٤/ ٢٧١، والبيهقي في \"السنن الكبرى\" ١/ ٢٥٤، والبغوي في \"شرح السنة\" ١١/ ٢٤٤ (٢٨٠٣) من طريق عبد الرَّحْمَن بن زيد بن أسلم، عن أَبيه، عن ابن عمر مرفوعًا.\nقال العقيلي: حَدَّثَنَا عبد الله قال: سمعت أبي يضعِّف عبد الرَّحْمَن بن زيد بن أسلم، قال: روى حديثًا منكرًا، حديث: \"أحلت لنا ميتتان\".\nورواه ابن عدي في \"الكامل\" ١/ ٣٩٧، والبيهقي في \"السنن الكبرى\" ١/ ٢٥٤ من طريق إسماعيل بن أبي أويس، عن عبد الرَّحْمَن، وعبد الله، وأسامة بني زيد بن أسلم، عن أبيهم، عن ابن عمر.\nقال ابن عدي: وهذا الحديث يرفعه بنو زيد بن أسلم وغيْرهم. .، ثم قال: وبنو زيد بن أسلم على أنَّ القول فيهم أنَّهم ضعفاء، فإنهم يكتب حديثهم، ولكل واحد منهم من الأخبار غير ما ذكرت، ويقرب بعضهم من بعض في باب الروايات. =","vol":"4","page":303},{"text":"﴿وَلَحْمَ الْخِنْزِيرِ﴾: أراد به جميع أجزائه وكلَّ بدنه، فعبَّر عن ذلك باللحم؛ لأنه معظمه وقوامه (١).\n﴿وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ﴾ أي: ما ذُبح للأصنام والطواغيت كلها، قاله ابن عباس، ومجاهد، وقتادة، والضَّحَاك (٢).\nوأصل الإهلال: رفعُ الصوت، ومنه: إهلال الحج، وهو رفع الصوت بالتلبية (٣).\n_________\n= وقال البيهقي: أولاد زيد كلهم ضعفاء جرحهم يحيى بن معين، وكان أَحْمد بن حنبل، وعلى بن المدينيّ يوثقان عبد الله بن زيد؛ إلَّا أنَّ الصحيح الأول. ا. هـ. ويعني البيهقي بالأول: الموقوف. حيث أخرج هذا الحديث من طريق سليمان بن بلال، عن زيد بن أسلم، عن عبد الله بن عمر، موقوفًا عليه.\nوقال أبو زرعة أَيضًا: الموقوف أصح. \"علل الحديث\" لابن أبي حاتم (١٧١٢).\nوهو موقوف له حكم الرفع.\nانظر: \"حاشية أبي الطيِّب على سنن الدارقطني\" ٤/ ٢٧٢، \"سلسلة الأحاديث الصحيحة\" للألباني ٣/ ١١١ (١١١٨).\n(١) \"بحر العلوم\" للسمرقندي ١/ ١٧٧، \"النكت والعيون\" للماوردي ١/ ٢٢٢، \"تفسير القرآن\" للسمعاني ٢/ ١٢٩، \"أحكام القرآن\" لابن العربي ١/ ٥٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٠٠.\n(٢) رواه الطبري في \"جامع البيان\" عنهم ٢/ ٨٥ - ٨٦.\n(٣) \"غريب الحديث\" لأبي عبيد ١/ ١٧٢، \"تفسير غريب القرآن\" لابن قتيبة (ص ٦٥)، \"جامع البيان\" للطبري ٢/ ٨٥، \"معاني القرآن\" للزجاج ١/ ٢٤٣، \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (ص ٨٤٣).","vol":"4","page":304},{"text":"قال ابن أحمر (١) يصف فَلَاةً:\nيُهِلُّ بالفَرْقَدِ رُكبانُها ... كما يُهلُّ الراكبُ المعتمر (٢)\nوقال آخر:\nأو دُرَّةٌ صَدَفِيَّةٌ غَوَّاصُها ... بَهِجٌ متى يَرَها يُهِلّ ويسجُدِ (٣)\n_________\n(١) هو عمر بن أحمر بن العمرد بن تميم بن ربيعة بن حرام بن فراص بن معن الباهليّ، ويقال: هو عمرو بن أحمر بن العمرد بن عامر بن عبد شمس بن عبد بن فراص بن معن بن مالك، ويكنى أَبا الخطاب، أدرك الإِسلام فأسلم، وغزا مغازي الروم، وأصيبت إحدى عينيه هناك، ونزل الشَّام وتوفي على عهد عثمان -﵁- بعد أن بلغ سنًّا عالية، وهو صحيح الكلام، كثير الغريب.\n\"طبقات فحول الشعراء\" لابن سلام ٢/ ٥٧١، ٥٨٠، \"الشعر والشعراء\" لابن قتيبة (ص ٢٢٣)، \"معجم الشعراء\" للمرزباني (ص ٢٦).\n(٢) ورد البيت في \"مجاز القرآن\" لأبي عبيدة ١/ ١٥٠، \"غريب الحديث\" لأبي عبيد ١/ ١٧٣، \"الوسيط\" للواحدي ١/ ٢٥٧، \"تفسير القرآن\" للسمعاني ٢/ ١٣٠، والرازي في \"مفاتيح الغيب\" ٥/ ١١، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٠٦، \"البحر المحيط\" لأبي حيان ١/ ٦٥٢، \"الدر المصون\" للسمين الحلبي ٢/ ٢٣٧.\nوالفرقد ولد البقرة، يعني أنَّ الركبان إذا رأوا ولد البقرة يرفعون أصواتهم، كرفع الصوت في العمرة.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٤٩ (فرق)، ١٥/ ١٢٠ (هلل).\n(٣) البيت للنابغة الذبياني، في \"ديوانه\" (ص ٤٠)، \"غريب الحديث\" لأبي عبيد ١/ ١٧٢، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٠٦، \"البحر المحيط\" لأبي حيان ١/ ٦٥٢، \"الدر المصون\" للسمين الحلبي ٢/ ٢٣٨. =","vol":"4","page":305},{"text":"ومنه إهلال الصبي واستهلاله، وهو صياحه عند خروجه من بطن أمِّه.\nوفي الحديث: كيف أَدِي من لا نطق ولا استهلّ، ولا شرب ولا أكل، فمثل ذلك يُطَلّ (١) (٢).\nومنه إهلال المطر واستهلاله وانهلاله، وهو صوت وقوعه بالأرض.\n_________\n= ويَذكر النابغة في هذا البيت. دُرَّةً رواها الغواص من البحر، قوله (يهل) أي: يرفع صوته بالدعاء والتحميد لله ﵎ إذا رآها. وهو الشاهد هنا.\n(١) يُطَل: أي: يُهدَر ولا يُضمَن.\nانظر: \"شرح صحيح مسلم\" للنووي ٦/ ١٧٨.\n(٢) رواه الطَّيالِسيّ في \"مسنده\" (ص ٣٠٣) (٢٤٢٠)، (ص ٣٠٨) (٢٤٦٧)، وأَحمد في \"المسند\" ٢/ ٥٣٥ (١٠٩١٦)، والدارمي في \"سننه\" (٢٤٢٧)، والبخاري كتاب الديات، باب جنين المرأة. . (٦٩١٠)، ومسلم كتاب القسامة، باب دية الجنين. . (١٦٨١)، وأبو داود كتاب الديات، باب دية الجنين (٤٥٧٦)، والنَّسائيّ كتاب القسامة، باب صفة شبه العمد ٨/ ٥٠، وابن الجارود في \"المنتقى\" (٧٧٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٣٧٦ - ٣٧٧ (٦٠٢٠)، والبيهقي في \"السنن الكبرى\" ٨/ ٧٠، ١٠٥، ١١٤، والبغوي في \"شرح السنة\" ١٠/ ٢٠٦ (٢٥٤٣) من طريق ابن شهاب الزُّهْرِيّ، عن سعيد بن المسيّب وأبي سلمة بن عبد الرَّحْمَن، أنَّ أَبا هريرة -﵁- قال: اقتتلت امرأتان من هذيل، فرمتْ إحداهما الأخرى بحجر، فقتلتها وما في بطنها، فاختصموا إلى رسول الله - ﷺ - فقضى رسول الله -ﷺ- أنَّ ديةَ جنينها غُرَّةٌ: عبدٌ أو وليدةٌ. وقضى بدية المرأة على عاقلتها، وورَّثها ولدها ومن معهم. فقال حَمَلُ بن النابغة الهذلي: يَا رسول الله كيف أغرمُ من لا شرب ولا أكل، ولا نطق ولا استهل، فمثل ذلك يُطَل. فقال رسول الله - ﷺ -: \"إنّما هذا من إخوان الكهَّان\". من أَجل سجْعه الذي سجع. واللفظ لمسلم.","vol":"4","page":306},{"text":"قال عمرو بن قَمِيئَة (١):\nظلَمَ البطاحَ به انهِلالُ حريصةٍ ... فصَفَا النِّطَافُ لهُ بُعيدَ المُقْلَعِ (٢)\nوإنَّما قال: ﴿وَمَا أُهِلَّ بِهِ﴾ لأنهم كانوا إذا ذبحوا لآلهتهم سَمَّوا آلهتهم التي قرَّبوا لها وجهروا به أصواتهم، فجرى ذلك من أمرهم، حتَّى قيل لكل ذابحٍ سمَّى أو لم يسمّ، جهر بالتسمية أو لم يجهر: مُهِلّ (٣).\n_________\n(١) عمرو بن قميئة بن سعد بن مالك بن ضبيعة. يكنى أَبا يزيد، وقيل: أَبا كعب، أحد شعراء قيس بن ثعلبة، أحد بطون بني بكر بن وائل، شاعر جاهلي قديم، وكان امرؤ القيس استصحبه لما شخص إلى قيصر يستمده عليّ بني أسد، فمات في سفره ذلك، فسمته بكرٌ: عمرًا الضائع.\n\"معجم الشعراء\" للمرزباني (ص ٩)، \"الأغاني\" للأصبهاني ١٦/ ١٥٨. والبيت في \"ديوانه\" (ص ٢٠٧).\n(٢) وقوله: (الحريصة): أي: السحابة تقشر بشدة مطرها وجه الأرض. وانهلاها: انصباب مطرها. وظلمُ البطاح: هو أنَّه جرف إليها طين غيرها من التلاع والمذانب. والبطاح: جمع أبطح، وهو بطن الوادي يكون فيه حصى صغار. والنطاف: المياه، الواحدة نطفة. والمعنى: إن هذا المطر أثَّر في ظواهر الأرض حتَّى قشر صفحاتها، كما يحرص القصَّار الثوب عند الدق، وجرف الطِّين من تلاعها إلى أباطحها، فلم يقلع إلَّا بعد امتلائها، وصفت المياه عقيب إقلاعها بيسير.\n\"شرح اختيارات المفضل\" ١/ ٢١٧.\n(٣) \"جامع البيان\" للطبري ٢/ ٨٦، \"النكت والعيون\" للماوردي ١/ ٢٢٢، \"لباب التأويل\" للخازن ١/ ١٤٠.","vol":"4","page":307},{"text":"وقال الرَّبيع بن أنس وغيره: ﴿وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ﴾: ما ذُكر عليه غير اسم الله (١).\nقال الزُّهْرِيّ: الإهلال لغير الله هو (٢) أنْ يقول: باسم المسيح (٣).\nوهذِه الآية مخصوصة بالكتاب، وهو قوله ﷿: ﴿وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ﴾ (٤).\nوروى حيْوة (٥) عن عُقبة بن مسلم (٦) وقيس بن رافع الأَشجعيّ (٧)\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٨٦ عن الرَّبيع، وابن زيد، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٣ (١٥١٨) عن أبي العالية.\n(٢) ساقطة من (ج).\n(٣) ذكره عنه أبو حيان في \"البحر المحيط\" ١/ ٦٦٣.\n(٤) المائدة: ٥.\n(٥) ابن شُريح بن صفوان التجيبي، أبو زرعة المصري، ثِقَة، ثبت، فقيه، زاهد، مات سنة (١٥٨ هـ) وقيل: (١٥٩ هـ).\n\"تهذيب الكمال\" للمزي ٧/ ٤٧٨، \"تقريب التهذيب\" لابن حجر (١٦١٠).\n(٦) عقبة ابن مسلم التُّجيبي أبو محمَّد المصري، إمام الجامع، ثِقَة، مات قريبًا من سنة (١٢٠ هـ).\n\"تهذيب الكمال\" للمزي ٢٠/ ٢٢٢، \"تقريب التهذيب\" لابن حجر (٤٦٨٤).\n(٧) قيس بن رافع القيسي الأَشجعيّ، أبو رافع، ويقال: أبو عمرو المصري، مدني الأصل، ذكره ابن حبان في \"الثِّقات\"، وقال ابن حجر: مقبول، وهم من ذكره في الصَّحَابَة.\n\"الثِّقات\" لابن حبان ٥/ ٣١٥، \"تهذيب الكمال\" للمزي ٢٤/ ٢٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٤٦، \"تقريب التهذيب\" لابن حجر (٥٦٠٦).","vol":"4","page":308},{"text":"أنهما قالا: أُحِلَّ لنا ما ذُبح لعيد (١) الكنائس وما أُهديَ لها من خبزٍ أو لحمٍ، وإنما هو طعام أهل الكتاب. قال حيوة: فقلت: أرأيت قول الله ﷿: ﴿وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ﴾ قال (٢): إنَّما ذلك المجوس وأهل الأوثان والمشركون (٣).\nقوله ﷿: ﴿فَمَنِ اضْطُرَّ﴾ قرأ عاصم وحمزة ويعقوب وأبو عمرو: ﴿فَمَنِ اضْطُرَّ﴾ بكسر النُّون فيه وفي أخواته، مثل: ﴿أَنِ اقتُلُواْ. . أَوِ اخْرُجُوا﴾ (٤) (٥) ونحوها؛ لأنَّ الجزم يُحرَّك إلى الكسر (٦).\nوقرأ الآخرون: بضم النُّون؛ لأنهم (٧) لمَّا سكَّنوا أول الفعل الذي يليه لأجل الوصل، نقلوا ضمته إلى النُّون (٨).\nوقرأ ابن محيصن: (فَمَنِ اطُّرَّ) بإدغام الضاد في الطاء حتَّى تكون طاءً خالصة.\n_________\n(١) في (ت): لغير وهو تحريف.\n(٢) أثبت من (ش)، وفي بقية النسخ: قالا.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٨٦.\n(٤) النساء: ٦٦.\n(٥) ﴿وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ أَوِ اخْرُجُواْ مِن دِيَارِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مّنْهُمْ﴾.\n(٦) في (ت): الكسرة.\n(٧) زيادة من (ت).\n(٨) \"السبعة\" لابن مجاهد (ص ١٧٤، ١٧٥)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٤١)، \"الحجة\" لابن خالويه (ص ٩٢)، \"الحجة\" لابن زنجلة (ص ١٢٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٥.","vol":"4","page":309},{"text":"وقرأ أبو جعفر (فَمَنُ اضْطِرَّ) بكسر الطاء، ردَّ إلى الطاء كسرة الراء المُدغمة؛ لأنَّ أصله: اضطُررَ على وزن افْتُعِلَ من الضرورة (١).\nوقرأ الباقون: ﴿اضْطُرَّ﴾ بضم الطاء على الأصل.\nومعناه: أُحْوِجَ وألْجِئَ وأُجْهِدَ إلى ذلك، وقال مجاهد: يعني: أكرِهَ عليه، كالرجل يأخذه العدو فيُكرهه على أكل لحم الخنزير وغيره من معصية الله (٢).\n﴿غَيْرَ﴾ نصب على الحال، وقيل: على الاستثناء. وإذا رأيتَ (غير) تصلح (٣) في موضعها (لا) (٤) فهي حال، وإذا صلح في موضعها (إلَّا) فهي استثناء (٥). فقِسْ على هذا ما ورد عليك من هذا الباب.\nوقوله تعالى: ﴿بَاغٍ وَلَا عَادٍ﴾:\n_________\n(١) \"المحرر الوجيز\" لابن عطية ١/ ٢٤٠، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٠٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٦، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٢٩.\n(٢) رواه ابن جرير في \"جامع البيان\" ٢/ ٨٦.\n(٣) في (ت): لا تصلح.\n(٤) في (ت): غلا.\n(٥) \"معاني القرآن\" للفراء ١/ ١٠٣، \"جامع البيان\" للطبري ٢/ ٨٦، \"البيان\" لابن الأنباري ١/ ١٣٧، \"إعراب القرآن\" للنحاس ١/ ٢٧٩، \"معالم التنزيل\" للبغوي ١/ ١٨٣.","vol":"4","page":310},{"text":"أصل البغي في اللغة: قصدُ الفساد، يُقال: بَغى الجرحُ يبغي بغْيًا، إذا تَرَامى إلى الفساد. ومنه قيل للزنا: بِغَاءٌ. قال الله تعالى: ﴿وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ﴾ (١). وللزانية: بَغِيٌّ. قال الله تعالى: ﴿وَمَا كَانَتْ أُمُّكِ بَغِيًّا﴾ (٢).\nوأصل العدوان: الظلم ومجاوزة الحد، يقال: عَدَا عليه عدْوًا وعدوًّا (٣) وعُدْوانًا، وعداءً، إذا ظلَم (٤).\nواختلف المفسرون في معنى قوله: ﴿غَيرَ بَاغٍ وَلَا عَادٍ﴾:\nفقال بعضهم: ﴿غَيْرَ باغٍ﴾ أي: غير قاطعٍ للطريق، ﴿وَلَا عَادٍ﴾: مفارقٍ للأئمَّة، مشاقٍّ للأمَّة، خارجٍ عليهم بسيفه.\nفمن خرج يقطع الرَّحم، أو يخيف السبيل (٥) ويفسد في الأرض، أو أبَق من سيده، أو فرَّ من غريمِه، أو خرج عاصيًا بأيِّ وجهٍ كان، فاضطُرَّ إلى الميتة، لم يحلَّ له أكلها، أو اضطرَّ (٦) إلى الخمر عند العطش، لم (٧) يحلَّ له شربها، لا رخصة له ولا كرامة.\n_________\n(١) النور: ٣٣.\n(٢) مريم: ٢٨.\n(٣) زيادة من (ج).\n(٤) \"الوسيط\" للواحدي ١/ ٢٥٨، \"مفاتيح الغيب\" للرازي ٥/ ١٢، \"لسان العرب\" لابن منظور ٩/ ٩٢ (عدا).\n(٥) في (ج): ابن السبيل. وفي (ت): السُّبل.\n(٦) في (ش): واضطَّر.\n(٧) في (ج): لا.","vol":"4","page":311},{"text":"فأما إذا خرج مطيعًا، ومباحًا له ذلك، فإنَّه يُرخَّص له فيه.\nوهذا قول مجاهد، وسعيد بن جبير، والضَّحَاك، والكلبي، ويمان (١).\nوهو مذهب الشَّافعيّ - ﵁ - قال: إذا أبَحْنا له ذلك فقد أعنَّاه على فساده وظلمه، لكن يتوب ويستبيح ذلك (٢).\nوقال الآخرون: هذا البغي والعدوان راجعان إلى الأكل، وإليه ذهب أبو حنيفة ﵀ وأباح تناول الميتة للمضطر وإن كان عاصيًا (٣)، ثم اختلف أهل التأويل في تفصيل هذا التفسير (٤): فقال الحسن وقتادة والربيع وابن زيد: ﴿غَيْرَ بَاغٍ﴾ بأكله من غير اضطرار ﴿وَلَا عَادٍ﴾: متعدٍّ (٥) يتعدى الحلال إلى الحرام، فيأكلها وهو\n_________\n(١) رواه ابن جرير في \"جامع البيان\" ٢/ ٨٦ - ٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٣، ٢٨٤ (١٥١٩، ١٥٢٢ - ١٥٢٣، ١٥٢٨) من طرق، عن مجاهد.\nوأخرجاه أَيضًا: الطبري في \"جامع البيان\" ٢/ ٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" (١٥٢٤) من طريق شريك النَّخَعيّ، عن سالم الأفطس، عن سعيد ابن جبير.\nوذكره بقية المفسرين عنهما.\n(٢) \"الأم\" للشافعي ٢/ ٢٢٦، \"الوسيط\" للواحدي ١/ ٢٥٩، \"البحر المحيط\" لأبي حيان ١/ ٦٦٤، \"غرائب القرآن\" للنيسابوري ١/ ٤٧٢.\n(٣) \"أحكام القرآن\" للجصاص ١/ ١٥٦، \"أحكام القرآن\" للتهانوي ١/ ١٢٠.\n(٤) أي: القول بأن البغي والعدوان المنهي عنهما في الآية راجعان إلى الأكل.\n(٥) في (ج)، (ش): معتد.","vol":"4","page":312},{"text":"غنيٌّ عنها (١) (٢).\nوقال مقاتل بن حيان: ﴿غَيْرَ بَاغٍ﴾ أي: غير (٣) مستحلٍّ لها، ﴿وَلَا عَادٍ﴾: متزوِّدٍ منها (٤).\nوقال السدي: ﴿غَيْرَ بَاغٍ﴾ في أكله شهوةً فيأكلها تلذذًا ﴿وَلَا عَادٍ﴾ يأكل حتَّى يشبع منه، ولكن يأكل منها قُوتًا (مقدَّرًا، قدرَ) (٥) ما يمُسك رمقه (٦).\nوقال شهر بن حوشب: ﴿غَيْرَ بَاغٍ﴾ أي: مجاوز (٧) للقدر (٨) الذي حلَّ (٩) له ﴿وَلَا عَادٍ﴾: ولا يقصر فيما يحل (١٠) له فيدعه\n_________\n(١) في (ت): عنه.\n(٢) رواه عبد الرَّزّاق في \"تفسير القرآن العظيم\" ١/ ٦٥ عن الحسن، ورواه ابن جرير في \"جامع البيان\" ٢/ ٨٧ - ٨٨ عنهم، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٤، ٢٨٥ (١٥٣٠) عن قتادة.\n(٣) ساقطة من (ج).\n(٤) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ١٨٤، وابن الجوزي في \"زاد المسير\" ١/ ١٧٥، وأبو حيان في \"البحر المحيط\" ١/ ٦٦٤، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ١٥١.\n(٥) في النسخ الأخرى: مقدار، والمثبت من (س).\n(٦) في (ج): رمقه به. وقول السدي: رواه ابن جرير في \"جامع البيان\" ٢/ ٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٤ (١٥٢٦، ١٥٢٨) من طريق أسباط، عن السدي، بنحوه.\n(٧) في (ش): متجاوز.\n(٨) في (ت): للحد.\n(٩) في (ج)، (ش): يحل.\n(١٠) في (ج): أحل.","vol":"4","page":313},{"text":"ولا يأكله (١).\nوقال مسروق: بلغني أنَّه من اضطر إلى الميتة فلم يأكلها حتَّى مات دخل النَّار (٢).\nوقد اختلف العلماء (٣) في مقدار ما يحل للمضطر أكله من الميتة:\nفقال بعضهم: مقدار ما يُمسك به رمقَه. وهو أحد قولي الشَّافعيّ (٤)، واختيار المزني (٥) (٦).\n_________\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ١٨٤، وأبو حيان في \"البحر المحيط\" ١/ ٦٦٤.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ١٨٤، وابن الجوزي في \"زاد المسير\" ١/ ١٧٦.\n(٣) في (ت): الفقهاء.\n(٤) \"الأم\" للشافعي ٢/ ٣٩٦، \"المجموع شرح المهذب\" للنووي ٩/ ٤١ - ٤٢، \"معالم التنزيل\" للبغوي ١/ ١٨٤، \"زاد المسير\" لابن الجوزي ١/ ١٧٦، \"مفاتيح الغيب\" للرازي ٥/ ٢٤.\n(٥) المزني: هو أبو إبراهيم، إسماعيل بن يحيى بن إسماعيل بن عمرو بن مسلم المُزني المصري، الإِمام، العلامة، فقيه الملَّة، علم الزهاد، تلميذ الشَّافعيّ، وناصر مذهبه، كان رأسًا في الفقه، وامتلأت البلاد بـ \"مختصره\" في الفقه، وشرحه عدةٌ من الكبار، قال ابن أبي حاتم: سمعت من المزني وهو صدوق، وقال ابن يونس: ثِقَة، كان يلزم الرباط، تُوفِّي سنة (٢٦٤ هـ).\n\"الأنساب\" للسمعاني ٥/ ٢٧٨، \"طبقات الشافعية الكبرى\" للسبكي ٢/ ٩٣، \"سير أعلام النبلاء\" للذهبي ١٢/ ٤٩٢.\n(٦) \"مختصر المزني\" (ص ٣٧٧).\nانظر: \"المجموع شرح المهذب\" للنووي ٩/ ٤٢.","vol":"4","page":314},{"text":"والقول الآخر: أنْ يأكل منها حتَّى يشبع (١).\nوقال مقاتل بن حيان: لا يزداد (٢) على ثلاث لُقَم (٣).\nوقال سهل بن عبد الله: ﴿غَيْرَ بَاغٍ﴾: مفارق للجماعة، ﴿وَلَا عَادٍ﴾: مبتدع مخالف للسنة، فلم يُرخَّص للمبتدع بتناول المحرمات عند الضرورات (٤).\n﴿فَلَا إِثْمَ عَلَيْهِ﴾: فلا حرج عليه في أكلها.\n﴿إِنَّ اللَّهَ غَفُورٌ﴾ لِمَا أكل الحرام في حال الاضطرار ﴿رَحِيمٌ﴾ به حيث رخَّص له في ذلك.\n\n<span data-type=\"title\" id=toc-546>١٧٤ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلَ اللَّهُ مِنَ الْكِتَابِ﴾ الآية.\nقال جويبر (٥) عن الضحاك (٦) عن ابن عباس (٧): سألت الملوكُ اليهودَ قبل مبعث محمَّد - ﷺ -: ما الذي تجدون في التوراة؟ فقالت\n_________\n(١) وهو قول الإِمام مالك، وأحد قولي الشَّافعيّ.\nانظر: \"الموطأ\" لمالك ٢/ ٤٩٩، \"أحكام القرآن\" لابن العربي ١/ ٥٥، ٥٦، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٠٨، \"المجموع شرح المهذب\" للنووي ٩/ ٤٢، \"مفاتيح الغيب\" للرازي ٥/ ٢٤، والخازن في \"لباب التأويل\" ١/ ١٤٢.\n(٢) في (ت): يزيد.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢١٣.\n(٤) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ١٨٤.\n(٥) ضعيف جدًّا.\n(٦) ابن مزاحم، صدوق، كثير الإرسال.\n(٧) صحابي.","vol":"4","page":315},{"text":"اليهود: إنَّا لنجدُ في التوراةِ أنَّ الله ﷿ يبعث نبيُّا من بعد المسيح يُقال له: محمَّد، بتحريم الزنا والخمر والملاهي وسفك الدماء. فلما بعثَ الله محمدًا ﵇ (ونزل المدينة) (١)، قالت الملوك لليهود: هذا الذي تجدون في كتابكم؟ فقالت اليهود -طمعًا في أموال الملوك: ليس هذا بذاك النَّبِيّ، فأعطاهم الملوك الأموال؛ فأنزل ﷿ هذِه الآية؛ إكذابًا لليهود (٢).\nوقال الكلبي (٣)، عن أبي صالح (٤)، عن ابن عباس (٥): نزلت في رؤساء اليهود وعلمائهم، كانوا يصيبون من سفلتهم الهدايا والفضول (٦)، وكانوا يرجون أن يكون النَّبِيّ المبعوث منهم، فلما (بُعث محمدٌ) (٧) ﵇ من غيرهم خافوا ذهاب مأكلتهم وزوال رئاستهم، فعمدوا إلى صفة رسول الله -ﷺ- فغيَّروها، ثم أخرجوها\n_________\n(١) ساقطة من (ش).\n(٢) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nالتخريج:\nذكره أبو حيان في \"البحر المحيط\" ١/ ٦٦٦ عن ابن عباس، وأورده ابن حجر في \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٢٠، وذكره السيوطي في \"الدر المنثور\" ١/ ٣٠٩ ونسبه للثعلبي، وضعَّف إسناده.\n(٣) متهم بالكذب، ورمي بالرفض.\n(٤) ضعيف، مدلس.\n(٥) الصحابي.\n(٦) ساقطة من (ج).\n(٧) في (ش): بعث الله محمدًا.","vol":"4","page":316},{"text":"إليهم، وقالوا: هذا نعت النَّبِيّ الذي يخرج في آخر الزمان لا يشبه نعت هذا النَّبِيّ الذي بمكة، فإذا نظرت السفلة إلى النعت المغيَّر وجدوه مخالفًا لصفة محمَّد - ﷺ - فلا يتبعونه؛ فأنزل الله ﷿: ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلَ اللَّهُ مِنَ الْكِتَابِ﴾ (١) يعني: صفة محمَّد - ﷺ - ونبوَّته ﴿وَيَشْتَرُونَ بِهِ﴾ أي: بالمكتوم ﴿ثَمَنًا قَلِيلًا﴾: عرضًا يسيرًا، يعني: المآكل التي كانوا يصيبونها من سفلتهم.\n﴿أُولَئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ﴾ ذكر البطون هاهنا للتوكيد؛ لأنَّ الإنسان قد يقول: أكل فلانٌ مالي، إذا أفسده وبذَّره.\nويُقال: كلَّمَهُ مِنْ فِيهِ؛ لأنَّه قد يُكلِّمهُ مراسلة ومُكاتبةً، وناوله (٢) من يده، ونحوها (٣).\n_________\n(١) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب، وأبو صالح ضعيف.\nالتخريج:\nذكره الواحدي في \"أسباب النزول\" (ص ٥٢)، والبغوي في \"معالم التنزيل\" ١/ ١٨٤، والرازي في \"مفاتيح الغيب\" ٥/ ٢٥ - ٢٦، والخازن في \"لباب التأويل\" ١/ ١٤٢، وأبو حيان في \"البحر المحيط\" ١/ ٤٦٦، وابن حجر في \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤١٩، والسيوطي في \"لباب النقول\" (ص ٣٠)، وفي \"الدر المنثور\" للسيوطي ١/ ٣٠٩، وضعف إسناده، فرواية الكلبي واهية.\n(٢) في (ت): ومناولة.\n(٣) \"الكفاية\" للحيري ١/ ١٠٨، \"مفاتيح الغيب\" للرازي ٥/ ٢٧، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢١٧، \"البحر المحيط\" لأبي حيان ١/ ٦٦٧.","vol":"4","page":317},{"text":"قال الشَّاعر:\nنظرتَ فلم تنظُر بعينيك منْظَرًا (١)\n﴿إِلَّا النَّارَ﴾ يعني: إلَّا (٢) ما يوردهم النَّار، وهو الرشوة والحرام وثمن الدين والإِسلام، لما كانت عاقبته النَّار سمَّاه في الحال نارًا، كقوله: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا﴾ (٣).\nيعني: إنَّ عاقبته تئول إلى النَّار (٤).\nوقوله ﵇ في الذي يشرب من (٥) آنية الذهب والفضة: \"إنَّما يُجرجِرُ في بطنِهِ نارَ جهنم\" (٦). أخبر عن المآل بالحال.\n_________\n(١) تقدم البيت. والشاهد أنَّه نسب النظر إلى العينين تأكيدًا.\n(٢) زيادة من (ج)، (ش).\n(٣) النساء: ١٠.\n(٤) \"جامع البيان\" للطبري ٢/ ٩٠، والسمرقندي في \"بحر العلوم\" ١/ ١٧٨، \"الوسيط\" للواحدي ١/ ٢٦٠، والبغوي في \"معالم التنزيل\" ١/ ١٨٤.\n(٥) في (ت): في.\n(٦) رواه مالك في \"الموطأ\" ٢/ ٩٢٤ (١١)، وأَحمد في \"المسند\" ٦/ ٩٨، ٣٠١، ٣٠٢، ٣٠٤، ٣٠٦ (٢٤٦٦٢، ٢٦٥٦٨، ٢٦٥٨٢، ٢٦٥٩٥، ٢٦٦١١)، والدارمي في \"السنن\" (٢١٧٥)، والبخاري كتاب الأشربة، باب آنية الفضة (٥٦٣٤)، ومسلم كتاب اللباس والزينة، باب تحريم استعمال أواني الذهب ... (٢٠٦٥)، وابن ماجه كتاب الأشربة، باب الشرب في آنية الفضة (٣٤١٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ١٦٠ (٥٣٤١، ٥٣٤٢) من حديث أم سلمة، به مرفوعًا، وليس عندهم ذكر آنية الذهب. =","vol":"4","page":318},{"text":"﴿وَلَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ﴾ كلامًا ينفعهم ويسرُّهم، هذا قول أهل التفسير (١).\nوقال أهل المعاني: (أراد أنَّه) (٢) يغضب عليهم، كما تقول: فلانٌ لا يكلِّم فلانًا، أي: هو غضبان عليه (٣).\n﴿وَلَا يُزَكِّيهِمْ﴾: ولا يطهِّرهم من دنس ذنوبهم ولا يثني عليهم (٤). ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-547>١٧٥ </span>- قوله ﷿: ﴿أُولَئِكَ الَّذِينَ اشْتَرَوُا﴾\nاستبدلوا (٥) ﴿الضَّلَالَةَ بِالْهُدَى وَالْعَذَابَ بِالْمَغْفِرَةِ فَمَا أَصْبَرَهُمْ عَلَى النَّارِ﴾\nاختلف العلماء في (مَا)، فقال بعضهم (٦) هو (ما) التعجب (٧).\n_________\n= وقوله: \"يجرجر\": يعني: صوت وقوع الماء في الجوف، وإنَّما يكون ذلك عند شدة الشرب. \"غريب الحديث\" لأبي عبيد ١/ ١٥٤.\n(١) \"جامع البيان\" للطبري ٢/ ٩٠، \"الوسيط\" للواحدي ١/ ٢٦٠، والبغوي في \"معالم التنزيل\" ١/ ١٨٤.\n(٢) في (ش): أراد به. وفي (ت): (أراد به الغضب).\n(٣) \"معاني القرآن\" للزجاج ١/ ٢٤٥، \"تفسير القرآن\" للسمعاني ٢/ ١٣٣، \"المحرر الوجيز\" لابن عطية ١/ ٢٤١.\n(٤) \"جامع البيان\" للطبري ٢/ ٩٠.\n(٥) من (ج).\n(٦) في (ح)، (ش): قوم.\n(٧) \"معاني القرآن\" للفراء ١/ ١٠٣، \"البيان في غريب إعراب القرآن\" لابن الأنباري ١/ ١٣٨، \"المحرر الوجيز\" لابن عطية ١/ ٢٤٢، \"إملاء ما من به من الرَّحْمَن\" للعكبري ١/ ٧٦، \"الدر المصون\" للسمين الحلبي ٢/ ٢٤٣.","vol":"4","page":319},{"text":"واختلفوا في معناه:\nفقال الحسن وقتادة والربيع: واللهِ ما لهم عليها من صبر، ولكن ما أجرأهم على العمل الذي يقربهم إلى النَّار (١).\nقالوا: هذِه لغة يمانية (٢)، قال الفراء: أخبرني الكسائي، قال: أخبرني قاضي اليمن أنَّ خصمين اختصما إليه، فوجبت اليمين على أحدهما، فحلف (٣)، وقال خصمه: ما أصبركَ على الله. أي: ما أجرأك عليه (٤).\nوقال المؤرِّج: ﴿فَمَا أَصْبَرَهُمْ عَلَى النَّار﴾ أي: على عملٍ يؤديهم إلى النَّار؛ لأنَّ هؤلاء كانوا علماء بأنَّ من عاند النَّبِيّ -ﷺ- صار من أهل النَّار (٥).\nوقال الكسائي وقُطرب: معناه: فما أصبرهم على عمل أهل النَّار،\n_________\n(١) رواه ابن جرير في \"جامع البيان\" ٢/ ٩١ عنهم، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٦ عن أبي العالية، قال: وروي عن الحسن، وسعيد بن جبير، وعكرمة، وعطاء، وإبراهيم، وقتادة، والربيع بن أنس، ويزيد بن أبي حبيب، نحو ذلك.\n(٢) \"الوسيط\" للواحدي ١/ ٢٦٠، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢١٨.\n(٣) في (س): فخاف.\n(٤) \"معاني القرآن\" للفراء ١/ ١٠٣، وأورد القصة عنه: السمعاني في \"تفسير القرآن\" ٢/ ١٣٤، والزمخشري في \"الكشاف\" ١/ ٢١٥، وأبو حيان في \"البحر المحيط\" ١/ ٦٦٩.\n(٥) ذكره بنحوه أبو حيان في \"البحر المحيط\" ١/ ٦٦٩. وذكره الماوردي في \"النكت والعيون\" ١/ ٢٢٤ عن الحسن.\nوذكره الزجاج في \"معاني القرآن\" ١/ ٢٤٥ ولم ينسبه.","vol":"4","page":320},{"text":"أي: ما أدومهم عليه، كما تقول: ما أشبه سخاءك بحاتم، أي: بسخاء حاتم (١).\nوقال مجاهد: ما أعملهم بأعمال أهل النَّار (٢).\nوقيل: ما أبقاهم في النَّار، كما يقال: ما أصبر فلانًا على الضرب والحبس (٣).\nوقال عطاء والسدي وابن زيد وأبو بكر بن عياش: هو (ما) الاستفهام، معناه: ما الذي صبَّرهم؟ وأيُّ شيءٍ صبَّرهم على النَّار حين (٤) تركوا الحق واتبعوا الباطل؟ (٥).\nوقيل: هذا على وجه الاستهانة (٦).\n_________\n(١) ذكره الحيري في \"الكفاية\" ١/ ١٠٩، والبغوي في \"معالم التنزيل\" ١/ ١٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢١٨، وأبو حيان في \"البحر المحيط\" ١/ ٦٦٩.\n(٢) رواه سعيد بن منصور في \"سننه\" ٢/ ٦٤٧ (٢٤٤)، وابن جرير ٢/ ٩١، وأبو نعيم في \"حلية الأولياء\" ٣/ ٣٣١ (٤١٥٣) من طريق سفيان بن عيينة، عن ابن أبي نجيح، عن مجاهد.\nورواه ابن جرير في \"جامع البيان\" ٢/ ٩١ من طريق عيسى وشبل، عن ابن أبي نجيح به، وهو في \"تفسير مجاهد\" (ص ٩٤) من طريق ابن أبي نجيح.\n(٣) ذكره السمرقندي في \"بحر العلوم\" ١/ ١٧٨، \"النكت والعيون\" للماوردي ١/ ٢٢٤، والسمعاني في \"تفسير القرآن\" ٢/ ١٣٤، وابن الجوزي في \"زاد المسير\" ١/ ١٧٦.\n(٤) في (ش): حتَّى.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٩١ عنهم.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢١٨.","vol":"4","page":321},{"text":"<span data-type=\"title\" id=toc-548>١٧٦ </span>- ﴿ذَلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ﴾:\nقال بعضهم: ومعناه: ذلك العذاب بأنَّ الله نزَّل الكتاب بالحق فاختلفوا فيه. وحينئذ يكون: ﴿ذَلِكَ﴾ في محل الرفع.\nوقال بعضهم: (محله نصب) (١)، معناه: فعلنا ذلك بهم بأنَّ الله -أو: لأنَّ الله- نزَّل الكتاب بالحق فاختلفوا فيه وكفروا به، فنزع حرف الصفة.\nوقال الأخفش: خبر ذلك مضمر، معناه: ذلك معلوم لهم بأنَّ الله نزَّل الكتاب بالحق (٢).\nوقال بعضهم: معناه: ذلك، أي: فعلهم الذي يفعلون من الكفر والاختلاف والاجتراء على الله، من أَجل أنَّ الله نزل الكتاب بالحق، وتنزيله الكتاب بالحق هو إخباره عنهم: ﴿إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ (٦) خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ﴾ (٣) (٤).\n﴿وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ﴾ فآمنوا ببعض وكفروا ببعض، ﴿لَفِي شِقَاقٍ بَعِيدٍ﴾ أي: لفي خلاف وضلال طويل (٥).\n_________\n(١) في (ت): يكون ذلك في محل النصب.\n(٢) \"معاني القرآن\" ١/ ١٦٦.\n(٣) البقرة: ٦ - ٧.\n(٤) انظر: \"جامع البيان\" للطبري ٢/ ٩٢، \"معالم التنزيل\" للبغوي ١/ ١٨٥، \"مفاتيح الغيب\" للرازي ٥/ ٢٨ - ٢٩، \"البحر المحيط\" لأبي حيان ١/ ٦٦٨، \"الدر المصون\" للسمين الحلبي ٢/ ٢٤٤.\n(٥) كُتب بعد هذا: تمَّ الجزء الأول بحمد الله وعونه، وحسن توفيقه ومنِّه، وذلك =","vol":"4","page":322},{"text":"<span data-type=\"title\" id=toc-549>١٧٧ </span>- قوله ﷿: ﴿لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ﴾ الآية (١).\nقرأ حمزة، (وحفص ﴿لَيْسَ الْبِرَّ﴾ (٢) بنصب الراء، وقرأ الباقون بالرفع (٣). فمن رفع (البر) جعله اسم ليس وجعل خبره في قوله ﴿أَنْ تُوَلُّوا﴾، تقديره: ليس البرُّ توليتَكم وجوهَكم، ومن نصب جعل أن، وصلتها (٤) في موضع الرفع على اسم ليس، تقديره: ليس توليتكم وجوهَكم البرَّ كلَّه كقوله: ﴿مَا كَانَ حُجَّتَهُمْ إِلَّا أَنْ قَالُوا﴾ (٥)، وقوله ﴿فَكَانَ عَاقِبَتَهُمَا أَنَّهُمَا فِي النَّارِ﴾ (٦) (٧).\n[٣٢٦] أخبرنا محمَّد بن نُعيم (٨) قال: أنا الحسين بن أَيُّوب (٩)\n_________\n= لستٍّ بقين في ربيع الآخر سنة ثلاثين وستمائة، والحمد لله وحده، وصلاته على سيِّد الأولين والآخرين، محمَّد خاتم النبيين، وعلى آله وصحبه أجمعين.\nكاتبه العبد المذنب الراجي رحمة ربه: حامد بن محمَّد بن حامد بن عبد الله المشتري، غفر الله له ولوالديه، ولقارئيه ولسامعيه، ولجميع المسلمين.\n(١) ساقطة من (أ).\n(٢) ما بين القوسين مطموس في (س) والمثبت من بقية النسخ.\n(٣) \"السبعة\" لابن مجاهد (ص ١٧٦)، \"الحجة\" لابن زنجلة (ص ١٢٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٦.\n(٤) مكررة في (ح).\n(٥) الجاثية: ٢٥.\n(٦) الحشر: ١٧.\n(٧) وفي (أ) زيادة: خالدين فيها.\n(٨) أبو عبد الله الحاكم، الإِمام، الحافظ، الثقة.\n(٩) أبو عبد الله الطوسي، الإِمام، الحافظ، الثقة، الثبت.","vol":"4","page":323},{"text":"قال: أنا علي بن عبد العزيز (١) قال: أنا (٢) القاسم بن سلّام (٣) قال: نا حجاج (٤) عن هارون (٥) عن عبد الله وأُبي بن كعب أنهما قرآ: (ليس البر بأن تولوا) (٦).\nواختلف المفسرون في تأويل هذِه الآية (٧) فقال قوم: إنما (٨) عَنَى الله تعالى بهذِه الآية اليهود والنصارى، وذلك أن اليهود كانت تصلي (قِبَلَ المغرب إلى بيت المقدس) (٩)، والنصارى قِبَلَ\n_________\n(١) أبو الحسن البَغَوِيّ، صدوق.\n(٢) في (ش)، (ح)، (أ): حَدَّثَنَا.\n(٣) أبو عبيد القاسم بن سلّام الإِمام، المجتهد، الثقة، الفاضل.\n(٤) حجاج بن محمَّد الأعور أبو محمَّد المصيصي.\nثِقَة، ثبت، لكنه اختلط في آخر عمره.\n(٥) هارون بن موسى الأعور العتكي، ثِقَة، مقرئ إلَّا أنَّه رمي بالقدر.\n(٦) [٣٢٦] الحكم على الإسناد:\nإسناده ضعيف هارون بن موسى لم يدرك عبد الله وأُبيًّا.\nالتخريج:\nعزاه السيوطي إلى أبي عبيد في \"فضائل القرآن\".\nوعزاه للمصنف السيوطي في \"الدر المنثور\" ١/ ٣١١.\nقلت: لم أجده في \"فضائل القرآن\" لأبي عبيد المطبوع. والقراءة عزاها إليهما ابن جني في \"المحتسب\" لابن جني ١/ ١١٧، والنحاس في \"إعراب القرآن\" ١/ ٢٩٧، ومكيّ في \"الكشف عن وجوه القراءات السبع\" ١/ ٢٨١. وعزاها إلى ابن مسعود ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٨).\n(٧) من (ح).\n(٨) من (ح).\n(٩) في (ح): إلى بيت المقدس من قبل الغرب.","vol":"4","page":324},{"text":"المشرق، وزعم كل فريق منهم أن البرَّ في ذلك، فأخبر الله تعالى أن البر غير دينهم وعملهم، ولكن ما بيناه في هذِه الآية، وعلى هذا القول قتادة (١)، والربيع (٢) ومقاتل بن حيان (٣)، وعوف الأعرابي (٤).\nوقال الآخرون: إن (٥) المراد بهذِه الآية المؤمنون، وذلك أن رجلًا سأل النَّبِيّ -ﷺ- عن البر؟ فأنزل الله تعالى هذِه الآية، فدعا رسول الله - ﷺ - ذلك الرَّجل فتلاها عليه، وقد كان الرَّجل قبل نزول (٦) الفرائض إذا شهد أن لا إله إلَّا الله، وأن محمدًا عبده ورسوله، وصلى الصلاة إلى أي ناحية كانت ثم مات على ذلك وجبت له الجنة، فلما هاجر رسول الله -ﷺ-، ونزلت الفرائض، (وصرفت القبلة إلى الكعبة، وحدّت الحدود) (٧) أنزل الله تعالى هذِه\n_________\n(١) رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٦٦، ومن طريقه رواه الطبري في \"جامع البيان\" ٢/ ٩٤.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٩٥، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٥.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ١/ ١٧٨، وأبو حيان في \"البحر المحيط\" ٢/ ٣. وقد ذكر ابن أبي حاتم أنَّه روي عن مقاتل نحو قول ابن عباس الآتي.\n(٤) عوف ذكره إسماعيل الحيري في \"الكفاية\" -رسالة دكتوراه لعلي التويجري الجامعة الإِسلامية- ١/ ١١٠، وابن الجوزي في \"زاد المسير\" ١/ ١٧٨، وأبو حيان في \"البحر المحيط\" ٢/ ٣.\n(٥) من (أ).\n(٦) ساقطة من (ح).\n(٧) في (ح): وحدت الحدود، وصرفت القبلة إلى الكعبة.","vol":"4","page":325},{"text":"الآية (١)، فقال: ليس البرَّ كله أن تصلوا ولا تعملوا غير ذلك ﴿وَلَكِنَّ الْبِرَّ﴾ قرأ نافع، وابن عامر: (ولكن البر) بكسر النُّون مخففة ورفع الراء في الموضعين (٢).\n﴿مَنْ آمَنَ بِاللَّهِ﴾ الآية. وعلى هذا القول: ابن عباس (٣)، ومجاهد (٤)، والضَّحَاك (٥)، وعطاء (٦)، وسفيان.\nوقوله ﷿: ﴿وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ﴾ جعل من -وهي اسم- خبرًا للبر وهو فعل، ولا يقال البرُّ زيد.\nواختلفوا في وجه الآية، فقال بعضهم: لما وقع (من) في موقع (٧)\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٩٤ عن بشر بن معاذ قال: حَدَّثَنَا يزيد بن زريع قال: حَدَّثَنَا سعيد عن قتادة به. وعزاه السيوطي إلى عبد بن حميد وابن المنذر في \"الدر المنثور\" ١/ ٣١٠ وهذا إسناد مرسل. والجزء الأول من الحديث يشهد له حديث أبي ذر الآتي في آخر تفسير هذِه الآية.\n(٢) انظر \"الحجة\" لابن زنجلة (ص ١٢٣)، \"علل القراءات\" للأزهري ١/ ٧١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٦.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٩٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٧ (١٥٤٠).\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٧ (١٥٤٢). وعزاه السيوطي إلى عبد بن حميد في \"الدر المنثور\" ١/ ٣١٠.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٩٤ وبمعناه رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٨ (١٥٤٣).\n(٦) ذكره الواحدي في \"الوسيط\" ١/ ٢٦١، وابن الجوزي في \"زاد المسير\" ١/ ١٧٨، وأبو حيان في \"البحر المحيط\" ٢/ ٣.\n(٧) في (ش)، (أ): موضع.","vol":"4","page":326},{"text":"المصدر جعله خبرًا للبر، كأنه قال (١): ولكن البرُّ الإيمان بالله ﷿، والعرب تجعل الاسم خبرًا للفعل (٢)، كقولهم: إنما البر الصادق الذي يصل رحمه، ويخفي صدقته، يريدون (٣) صلة الرَّحم، وإخفاء الصدقة، وعلى هذا القول الفراء (٤)، والمفضل بن سلمة (٥). وأنشد الفراء:\nلَعمركَ ما الفتيانُ أن تنبتَ اللِّحَى ... ولكِنَّما الفتيانُ كلُّ فتى ندي (٦)\nفجعل نبات اللحية خبرًا للفتى. وقيل: معناه ولكن البر بر (٧) من آمن بالله، فيستغنى (٨) بذكر الأول (٩) عن الثاني كقولهم: الجود حاتم،\n_________\n(١) ساقطة من (ح).\n(٢) كذا في (ش)، (ح)، (أ) وهو الصواب. وأما في (س): الفعل.\n(٣) في (ش): يريد.\n(٤) \"معاني القرآن\" للفراء ١/ ١٠٤.\n(٥) من (ح).\n(٦) قال البغدادي: البيت ملفق من مصراعين من أبيات لابن بيض وهي:\nلعمرك ما الفتيان أن تنبت اللحى ... وتعظم أبدان الرجال من الهبر\nولكنما الفتيان كل فتى ندي ... صبور على الآفات في العسر واليسر\n\"شرح أبيات مغني اللبيب\" ٨/ ٩٦ والبيت دون نسبة في \"معاني القرآن\" للفراء ١/ ١٠٥، \"الأمالي\" للمرتضى ١/ ٢٠١، \"الدر المصون\" للسمين الحلبي ٢/ ٢٤٦. والندى: السخاء والكرم. \"لسان العرب\" لابن منظور -مادة ندي- ١٤/ ٩٧.\n(٧) ساقطة من (ح).\n(٨) في (ش)، (ح): فاستغني. وفي (أ): واستغنى.\n(٩) في (ش): الأولى.","vol":"4","page":327},{"text":"والشجاعة عنترة، والشعر زهير، أي جود حاتم، وشجاعة عنترة، وشعر زهير. (والعرب تقول) (١): بنو فلان تَطَؤهم (٢) الطريق أي أهل الطريق قال الله تعالى: ﴿وَسْئَلِ الْقَرْيَةَ﴾ (٣) وقال تعالى ﴿مَا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ﴾ (٤) (أي كخلق نفس واحدة) (٥)، وقال الشَّاعر:\nكأن (٦) غديرهم بجنوب سِلَّى (٧) ... نعام فاق في بلد قفار (٨)\n_________\n(١) في (ح): وتقول العرب.\n(٢) في (ش): يطؤهم. وفي (ح): يطأهم.\n(٣) يوسف: ٨٢.\n(٤) لقمان: ٢٨.\n(٥) ساقطة من (ح).\n(٦) في (ح): كأنهم.\n(٧) كذا في (ح) ومصادر تخريج البيت. وأما في (س) و(ش): سئل. وفي (أ): سل.\n(٨) نسبه سيبويه في \"الكتاب\" ١/ ٢١٤ وابن منظور في \"لسان العرب\" -مادة فوق- ١١/ ١٥٠ للنابغة الجعدي.\nونسبه ياقوت في \"معجم البلدان\" ٣/ ٢٣٠ وابن بري كما في \"لسان العرب\" لابن منظور -الموضع السابق- إلى شَقِيق بن جزء الباهليّ.\nوالبيت دون نسبة في \"الكامل في اللغة\" للمبرد ٢/ ٢٥١، \"ما اتفق لفظه واختلف معناه من القرآن المجيد\" للمبرد (ص ٧٩).\nوعندهم قاق. والغدير: الحال. سِلَّى: اسم ماء لبني ضبة باليمامة، ومعناه: كأن حالهم في الهزيمة حال نعام تعدو مذعورة. \"معجم البلدان\" لياقوت ٣/ ٢٣١ \"لسان العرب\" لابن منظور الموضع السابق.","vol":"4","page":328},{"text":"يريد كأن غديرهم غدير نعام (فاق من بلد قفار) (١)، وقال النابغة الجعدي (٢):\nوكيف تواصل من أصبحت ... خلالته كأبي مرحب\nأي كخلالة أبي مرحب.\nوعلى هذا القول قطرب، واعتمده الفراء (٣)، والزجاج (٤) أَيضًا. وقال أبو عبيدة: معناه ولكن البار من آمن بالله (٥). كقوله تعالى ﴿وَالْعَاقِبَةُ لِلتَّقْوَى﴾ (٦) أي: للمتقي (٧). وقيل: معناه: ولكن ذا البر من آمن بالله، حكاه الزجاج (٨).\n_________\n(١) ساقطة من (ش)، (ح)، (أ).\n(٢) عبد الله بن قيس أو قيس بن عبد الله بن عدي بن ربيعة.\nالنابغة الجعدي هذا لقبه الذي اشتهر به.\nالبيت في \"ديوانه\" (ص ٢٢٦)، وفي \"الكتاب\" لسيبويه ١/ ٢١٥، \"المحتسب\" لابن جني ٢/ ٢٦٤، \"الأمالي\" للقالي ١/ ١٩٢ وفيه: وكيف تصادق.\nوأبو مرحب يعني به الظل. \"لسان العرب\" لابن منظور -مادة رحب- ٥/ ١٦٧.\n(٣) \"معاني القرآن\" للفراء ١/ ١٠٤.\n(٤) \"معاني القرآن\" للزجاج ١/ ٢٤٦ وانظر أَيضًا \"معاني القرآن\" للأخفش ١/ ٣٤٨ \"الكتاب\" لسيبويه ١/ ٢١٢ \"جامع البيان\" للطبري ٢/ ٩٥.\n(٥) \"مجاز القرآن\" لأبي عبيدة ١/ ٦٥ وانظر أَيضًا \"المقتضب\" للمبرد ٣/ ٢٣١، \"جامع البيان\" للطبري ٢/ ٩٥.\n(٦) طه: ١٣٢.\n(٧) في (ح): للمتقين. وفي (أ): المتقي.\n(٨) \"معاني القرآن\" للزجاج ١/ ٢٤٦.","vol":"4","page":329},{"text":"كقوله ﴿هُمْ دَرَجَاتٌ عِندَ اللهِ﴾ (١) أي: هم (٢) ذوو درجات.\nقال المبرد (٣): لو كنت ممن أقرأ (٤) القرآن لقرأت: ولكن البر من آمن بالله، بفتح الباء، تقول (٥): رجل برّ وبار، والجمع بررة وأبرار. والبر: العطف والإحسان، (والبر أَيضًا: الصدق) (٦)، والبر أَيضًا: الإيمان والتقوى، وهو المراد في هذِه الآية (يدلك عليه) (٧) قوله تعالى: ﴿مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ﴾ كلهم ﴿وَالْكِتَابِ﴾ يعني: الكتب ﴿وَالنَّبِيِّينَ﴾ أجمع ﴿وَآتَى الْمَالَ﴾ أي وأعطى المال) (٨) ﴿عَلَى حُبِّهِ﴾ اختلفوا (٩) في هذِه الكناية، فقال أكثر المفسرين: الهاء في ﴿حُبِّهِ﴾ راجعة إلى المال، يعني: أعطى المال في حال صحته، ومحبته إياه، وضنه (١٠) به، يدل عليه قول ابن مسعود في هذِه الآية قال: (أن تؤتيه) (١١) وأنت صحيح،\n_________\n= انظر أَيضًا \"إعراب القرآن\" للنحاس ١/ ٢٨٠، \"البيان\" لابن الأنباري ١/ ١٣٩.\n(١) آل عمران: ١٦٣.\n(٢) ساقطة من (ح).\n(٣) ساقطة من (أ).\n(٤) في (أ): يقرأ.\n(٥) في (ش): يقول. وفي (ح): تقول العرب. وفي (أ): يقال.\n(٦) في (ح): والبر: الصدق أَيضًا.\n(٧) في (أ): يدلك يدل عليه.\n(٨) في (ح): وآتى المال وأعطى المال. وفي (أ): وآتى أعطى المال.\n(٩) في (ح): واختلفوا.\n(١٠) في (أ): وضنته.\n(١١) في (ح): هو أن توليه.","vol":"4","page":330},{"text":"شحيح، تأمل العيش، وتخشى الفقر ولا تمهل حتَّى إذا بلغت الحلقوم قلت لفلان؛ كذا، ولفلان كذا (١). ورفعه بعضهم (٢).\n_________\n(١) رواه ابن المبارك في \"الزهد\" (٢٤)، وعبد الرَّزّاق في \"مصنفه\" ٩/ ٥٥ (١٦٣٢٤)، وفي \"تفسير القرآن\" ١/ ٦٦، وسعيد بن منصور في \"السنن\" ٢/ ٦٤٨ (٢٤٥)، الطبري في \"جامع البيان\" ٢/ ٩٥ - ٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٨ (١٥٤٦)، والطبراني في \"المعجم الكبير\" ٩/ ٩٢ (٨٥٠٣)، والحاكم في \"المستدرك\" وقال: صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي ٢/ ٢٩٩ وأبو نعيم في \"حلية الأولياء\" ٧/ ٢٣٨، والبيهقي في \"السنن الكبرى\" ٤/ ١٩٠، وفي \"شعب الإيمان\" ٣/ ٢٥٦ (٣٤٧٢) كلهم من طرق، عن زبيد عن مرة الهمداني، عن ابن مسعود به موقوفًا.\nقال الهيثمي: ورجاله رجال الصحيح. \"مجمع الزوائد\" ٦/ ٣١٨.\nوقوله: لا تمهل حتَّى إذا بلغت. . لم أجده في المصادر السابقة، وإنما ورد في حديث أبي هريرة المرفوع، رواه البُخَارِيّ في كتاب الزكاة، باب أي الصدقة أفضل وصدقة الصحيح الشحيح (١٤١٩). ومسلم في كتاب الزكاة، باب بيان أن أفضل الصدقة صدقة الصحيح الشحيح (١٠٣٢).\n(٢) رواه أبو نعيم في \"حلية الأولياء\" ٧/ ٢٣٨ من طريق مخلد بن يزيد، عن سفيان، عن زبيد به مرفوعًا. قال يحيى بن صاعد: وقد رفع بعض هذا الحديث مخلد بن يزيد من زيادات يحيى بن صاعد على \"الزهد\" (ص ٨)، وقال أبو نعيم: كذا رواه شعبة والناس عن زبيد موقوفًا وتفرد مخلد بن يزيد برفعه عن سفيان عن زبيد. \"حلية الأولياء\" لأبي نعيم ٧/ ٢٣٨ وانظر: \"تخريج أحاديث الكشاف\" للزيلعي ١/ ١٠١.\nوقال البيهقي: ورواه سلام عن سليمان المدائني عن محمَّد بن طلحة عن زبيد فرفعه وهو ضعيف الحديث. \"شعب الإيمان\" ٣/ ٢٥٦ وذكر ابن كثير والسيوطي أن الحاكم روى الحديث المرفوع. \"تفسير القرآن العظيم\" لابن كثير ٢/ ١٥٧، و\"الدر المنثور\" للسيوطي ١/ ٣١٢ قلت: لم أجد في \"المستدرك\" إلَّا الرواية الموقوفة. وقد صح الحديث مرفوعًا من رواية أبي هريرة.","vol":"4","page":331},{"text":"وقيل (١): هي عائدة على (٢) الله تعالى أي: على حب الله سبحانه (٣). وقال (٤) الحسين بن الفضل: على حب الإيتاء (٥).\n﴿ذَوِي الْقُرْبَى﴾ أي: أهل القرابة.\n[٣٢٧] أخبرنا أبو عمرو أَحْمد بن أُبي الفراتي (٦)، قال: أنا الهيثم ابن كليب (٧) (٨)، قال: نا محمَّد بن عبيد (٩) الله المنادي (١٠)، قال: نا\n_________\n(١) في (ش)، (ح): وقال.\n(٢) في (أ): إلى.\n(٣) \"الأمالي\" للمرتضى ٤/ ١٤٩. قال أبو حيان: وقول من أعاده على الله تعالى أبعد؛ لأنه أعاده على لفظ بعيد مع حسن عوده على لفظ قريب.\n\"البحر المحيط\" لأبي حيان ٢/ ٦.\n(٤) في (ح): فقال.\n(٥) في (ح): الأنبياء.\nذكره عنه أبو حيان في \"البحر المحيط\" ٢/ ٦ واستبعده. وذكره مكّيّ في \"مشكل إعراب القرآن\" ١/ ٨٢ - ٨٣ والمرتضى في \"الأمالي\" ٤/ ١٤٩، والحدادي في \"المدخل لعلم تفسير كتاب الله تعالى\" (ص ٢٧٧) دون نسبة لأحد.\n(٦) أَحْمد بن أُبي أبو عمرو الفراتي الخوجاني، لم يذكر بجرح أو تعديل.\n(٧) في (ح) زيادة: الشاشي.\n(٨) أبو سعيد الشاشي، الإِمام، الحافظ، المحدث، الثقة.\n(٩) في (ش)، (ح)، (أ): عبد.\n(١٠) محمَّد بن عبيد الله بن يزيد المنادي أبو جعفر البغدادي.\nقال عبد الله بن أَحْمد بن حنبل ومحمَّد بن عبدوس: ثِقَة. وذكره ابن حبان في \"الثِّقات\". وقال ابن أبي حاتم: سمعت منه مع أبي وهو صدوق ثِقَة. وقال الخَطيب: روى عنه البُخَارِيّ إلَّا أنَّه سماه أَحْمد. وقال ابن حجر: صدوق. تُوفِّي في رمضان سنة (٢٧٢ هـ). =","vol":"4","page":332},{"text":"يزيد بن هارون (١)، قال: أنا ابن عون (٢)، عن حفصة بنت سيرين (٣)، عن أم (٤) رائح بنت صليع (٥)، عن سلمان (٦) بن عامر (٧)، عن النَّبِيّ - ﷺ - قال: \"صدقتك على المسكين صدقة (٨)، وصدقتك (٩) على ذي الرَّحم\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣، \"الثِّقات\" لابن حبان ٩/ ١٣٢، \"تاريخ بغداد\" للخطيب ٢/ ٣٢٦، \"تهذيب الكمال\" للمزي ٢٦/ ٥٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٣٩، \"تقريب التهذيب\" لابن حجر (٦١١٣).\n(١) أبو خالد الواسطيّ، ثِقَة، متقن، عابد.\n(٢) أبو عون البَصْرِيّ، ثِقَة، ثبت، فاضل.\n(٣) حفصة بنت سيرين الأنصارية أم الهذيل البصرية.\nثِقَة. توفيت سنة (١٠١ هـ).\n\"الثِّقات\" لابن حبان ٤/ ١٩٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٦٩.\n(٤) ساقطة من (ح).\n(٥) الرَّبَاب بنت صُليع الضبية أم الرائح البصرية.\nروت عن عمها سلمان بن عامر الضَّبِّيّ، وروت عنها حفصة بنت سيرين. قال الذهبي: لا تعرف إلَّا برواية حفصة بنت سيرين عنها. وذكرها ابن حبان في \"الثِّقات\". وقال ابن حجر: مقبولة. من الثالثة.\n\"الثِّقات\" لابن حبان ٤/ ٢٤٤، \"ميزان الاعتقال\" للذهبي ٤/ ٦٠٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٧٢، \"تقريب التهذيب\" لابن حجر (٨٥٨٢).\n(٦) من (ش). وفي (س) و(ح): سليمان. وفي (أ): سليم.\n(٧) سلمان بن عامر بن أوس بن حجر بن عمرو بن الحارث الضَّبِّيّ.\nصحابي، سكن البصرة، تُوفِّي يوم الجمل، وهو ابن مائة سنة. قال ابن حجر: والصحيح أنَّه تأخر إلى خلافة معاوية.\n\"التاريخ الكبير\" للبخاري ٤/ ١٣٦، \"تجريد أسماء الصَّحَابَة\" للذهبي ١/ ٢٣٠، \"الإصابة\" لابن حجر ٣/ ١١٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٨.\n(٨) في (أ) زيادة: واحدة.\n(٩) ساقطة من (ح).","vol":"4","page":333},{"text":"اثنتان (١)، لأنها صدقة وصلة\" (٢).\n_________\n(١) في (ش)، (ح): اثنتين. وكتب في هامش (ش): اثنتان.\n(٢) [٣٢٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا وأم رائح مقبولة.\nوالحديث روي من طرق صحيحة عنها، وقد توبعت، ولحديثها شاهد.\nالتخريج:\nرواه النَّسائيّ في كتاب الزكاة، باب الصدقة على الأقارب ٥/ ٩٢ من طريق خالد. ورواه ابن ماجه في كتاب الزكاة، باب فضل الصدقة (٨٤٤)، والإمام أَحْمد في \"المسند\" ٤/ ١٧ (١٦٢٢٧) من طريق وكيع.\nورواه الإِمام أَحْمد في \"المسند\" ٤/ ١٨ (١٦٢٣٥) عن ابن أبي عدي.\nورواه الدَّارميّ في \"السنن\" (١٧٢٢)، عن أبي عاصم البَصْرِيّ.\nورواه ابن خزيمة في \"صحيحه\" ٤/ ٧٧ (٢٣٨٥) وابن حبان في \"\"صحيحه\" كما في \"الإحسان\" ٨/ ١٣٢ (٣٣٤٤) كلاهما من طريق بشر بن المفضل. ورواه الحاكم في \"المستدرك\" ١/ ٥٦٤ وقال: صحيح. وعنه البيهقي في \"السنن الكبرى\" ٤/ ١٧٤ من طريق عثمان بن عمر، كلهم عن ابن عون به.\nورواه التِّرْمِذِيّ في كتاب الزكاة، باب ما جاء في الصدقة على ذوي القرابة (٦٥٨) والإمام أَحْمد في \"المسند\" ٤/ ١٧ (١٦٢٢٨)، والدارمي في \"مسنده\" (١٧٢٣)، والحميدي في \"مسنده\" ٢/ ٣٦٣ (٨٢٣)، وابن خزيمة -في الموضع السابق- كلهم من طريق عاصم الأحول.\nورواه الإِمام أَحْمد في \"المسند\" ٤/ ١٨، ٢١٤ (١٦٢٣٣)، والبيهقي في \"السنن الكبرى\" ٤/ ١٧٤ من طريق هشام.\nورواه الطَّبْرَانِيّ في \"المعجم الكبير\" ٦/ ٢٧٥ (٦٢٠٩) من طريق قتادة. كلهم عن حفصة بنت سيرين به بنحوه.\nوروى الإِمام أَحْمد في \"المسند\" ٤/ ١٨، ٣١٤ (١٦٢٢٨، ١٧٨٨٤)، وابن زنجويه في \"الأموال\" ٢/ ٧٧٥ (١٣٣٩) كلاهما من طريق حفصة عن سلمان به. قال التِّرْمِذِيّ ٣/ ٤٧ - ٤٨: وروى شعبة عن عاصم عن حفصة بنت سيرين عن =","vol":"4","page":334},{"text":"[٣٢٨] وأخبرنا أَحْمد بن أُبي (١) أخبرنا (٢) الهيثم (٣) قال: نا العباس ابن محمَّد الدُّوريّ (٤) قال: نا عبد الله بن الزُّبير الحميدي (٥) قال: نا سفيان بن عيينة (٦)، عن الزُّهْرِيّ (٧) عن حميد بن عبد الرَّحْمَن (٨) عن\n_________\n= سلمان بن عامر، ولم يذكر فيه الرباب، وحديث سفيان الثَّوريّ وابن عيينة أصح. ورواه الطَّبْرَانِيّ في \"المعجم الكبير\" ٦/ ٢٧٤ (٦٢٠٤) وابن قانع في \"معجم الصَّحَابَة\" ١/ ٢٨٤ كلاهما من طريق حماد بن سلمة عن أَيُّوب وهشام وحبيب عن محمَّد بن سيرين عن سلمان بن عامر به بنحوه. وهذا إسناد صحيح.\nوله شواهد منها حديث زينب امرأة ابن مسعود رواه البُخَارِيّ في كتاب الزكاة، باب الزكاة على الزوج والأيتام في الحجر (١٤٦٦)، ومسلم في الزكاة، باب الصدقة على الأقربين والزوج والأولاد (١٠٠٠) مطولًا. وفيه: \"لهما أجران أجر القرابة وأجر الصدقة\".\n(١) أَحْمد بن أُبي أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٢) في (ش)، (أ): حَدَّثَنَا.\n(٣) من (ح)، (أ). وفي (س) و(ش): أبو الهيثم.\nوهو الهيثم بن كليب الشاشي، ثِقَة.\n(٤) عباس بن محمَّد الدُّوريّ أبو الفضل البغدادي، ثِقَة، حافظ.\n(٥) عبد الله بن الزُّبير بن عيسى الحميدي القُرشيّ أبو بكر المكيّ.\nثِقَة، حافظ، فقيه، أَجل أصحاب ابن عيينة. قال الحاكم: كان البُخَارِيّ إذا وجد الحديث عند الحميدي لا يعدوه إلى غيره. تُوفِّي بمكة سنة (٢١٩ هـ) وقيل (٢٢٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٥٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٣٤، \"تقريب التهذيب\" لابن حجر (٣٣٢٠).\n(٦) سفيان بن عيينة ثِقَة، حافظ، إمام.\n(٧) ابن شهاب الزُّهْرِيّ، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٨) حميد بن عبد الرَّحْمَن بن عوف الزُّهْرِيّ القُرشيّ، ثِقَة.","vol":"4","page":335},{"text":"أمه أم كلثوم بنت عقبة بن أبي معيط (١) قالت: سمعت رسول الله -ﷺ- يقول: \"أفضل الصدقة على ذي الرَّحم الكاشح\" (٢).\n_________\n(١) أم كلثوم بنت عقبة بن أبي معيط -واسمه أَبان- القرشية الأموية.\nأسلمت، وهاجرت إلى المدينة ماشية، وبايعت. وهي أخت عثمان بن عفان لأمه. تزوجها زيد بن حارثة، ثم تزوجها الزُّبير بن العوام، ثم طلقها، ثم تزوجها عبد الرَّحْمَن بن عوف، فمات عنها، ثم تزوجها عمرو بن العاص؛ فماتت عنده في خلافة علي بن أبي طالب.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٩٥٣، \"تجريد أسماء الصَّحَابَة\" للذهبي ٢/ ٣٣٣، \"الإصابة\" لابن حجر ٨/ ٢٧٤.\n(٢) الكاشح: العدو الذي يضمر عدواته، ويطوي عليها كشحه؛ أي باطنه.\n\"الصحاح\" للجوهري مادة: كشح ١/ ٣٩٩، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٧٥.\n[٣٢٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل، وبقية رجاله ثقات. والحديث قد روي من طرق صحيحة عن ابن عيينة، وقد اختلف على الزُّهْرِيّ فيه.\nالتخريج:\nهو في \"المسند\" للحميدي ١/ ١٥٧ (٣٢٨).\nورواه ابن خزيمة في \"صحيحه\" ٤/ ٧٨ (٢٣٨٦) عن أَحْمد بن عبدة.\nورواه ابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ٤٧٧ (٣١٧٣) عن يعقوب بن حميد.\nورواه ابن أبي عاصم -في الموضع السابق- والطبراني في \"المعجم الكبير\" ٢٥/ ٨٠ (٢٠٤) كلاهما من طريق ابن أبي عمر كلهم عن سفيان به.\nورواه الحاكم في \"المستدرك\" ١/ ٤٠٦ - ٤٠٧ وقال: صحيح على شرط مسلم، ولم يخرجاه.\n١/ ٤٠٦ - ٤٠٧ وعنه البيهقي في \"السنن الكبرى\" ٧/ ٢٧، وفي \"شعب الإيمان\" ٣/ ٢٣٩ (٢٤٢٧) من طريق معمر عن الزُّهْرِيّ به بمثله.\nورواه الإِمام أَحْمد في \"المسند\" ٣/ ٤٠٢ (١٥٣٢٠)، والدارمي في \"السنن\" (١٧٢١)، والطبراني في \"المعجم الكبير\" ٣/ ٢٠٢ (٣١٢٦) من طريق سفيان بن =","vol":"4","page":336},{"text":"[٣٢٩] أخبرنا أَحْمد بن أُبي (١) قال: أخبرنا محمَّد بن عمران (٢) قال: نا الحسن بن سفيان (٣) قال: نا ابن أبي شيبة (٤) قال: نا يعلق ابن عبيد (٥)، قال: نا محمَّد بن إسحاق (٦)،\n_________\n= حسين عن الزُّهْرِيّ، عن أَيُّوب بن بشير، عن حكيم بن حزام به مرفوعًا.\nورواه الإِمام أَحْمد في \"المسند\" ٥/ ٤١٦ (٢٣٥٣٠)، والطبراني في \"المعجم الكبير\" ٤/ ١٣٨ (٣٩٢٣) من طريق الحجاج، عن الزُّهْرِيّ، عن حكيم بن بشير، عن أبي أَيُّوب الأَنْصَارِيّ به مرفوعًا.\nورواه أبو عبيد في \"الأموال\" (ص ٤٤١) (٩١٤) من طريق إبراهيم بن يزيد المكيّ، عن الزُّهْرِيّ، عن سعيد بن المسيّب، عن أبي هريرة به مرفوعًا.\nرواه أبو عبيد في \"الأموال\" (ص ٤٤٢) (٩١٥) وابن زنجويه في \"الأموال\" ٢/ ٧٧٨ (٣٤٧) كلاهما من طريق عقيل بن خالد، عن الزُّهْرِيّ به مرسلًا.\nقال ابن حجر: فهذِه الطرق كلها تدور على الزُّهْرِيّ مع اختلاف عليه، وأحفظهم سفيان بن عيينة، وعقيل أحفظ منه، وروايته أشبه بالصواب. \"الكاف الشاف\" ١/ ٢١٩ قلت: الأولى تقديم رواية سفيان فقد تابعه معمر.\n(١) أَحْمد بن أبي أبو عمر الفراتي، لم يذكر بجرح أو تعديل.\n(٢) محمَّد بن عمران لم يتبين لي من هو.\n(٣) أبو العباس الخُرَاسَانِيّ النسوي، الإمام، الحافظ، الثبت.\n(٤) أبو بكر ابن أبي شيبة، ثِقَة، حافظ.\n(٥) يعلق بن عبيد بن أبي أمية الطنافسي أبو يوسف الكُوفيّ.\nثِقَة إلَّا في حديثه عن الثَّوريّ ففيه لين. قال ابن حجر أَيضًا: وماله في الصحيحين عن سفيان الثَّوريّ شيء. ولد سنة (١١٧ هـ)، وتوفي سنة (٢٠٧ هـ) وقيل (٢٠٩ هـ). \"تاريخ يحيى بن معين\" رواية الدَّارميّ (ص ٦٣)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٠٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٥٠، \"تقريب التهذيب\" لابن حجر (٧٨٤٤)، \"هدي الساري\" لابن حجر (ص ٤٥٤).\n(٦) محمَّد بن إسحاق بن يسار، صدوق يدلس، ورمي بالتشيع والقدر.","vol":"4","page":337},{"text":"عن (١) بكير بن عبد الله بن الأشج (٢)، عن سليمان بن يسار (٣)، عن ميمونة (٤) زوج النبي - ﷺ - قالت: أعتقت (٥) جارية لي، (فدخل عليّ) (٦) النبي - ﷺ -؛ فأخبرته بعتقها، فقال:\n\"آجرَكِ الله، أما إنك لو أعطيتها بعض (٧) أخوالك كان أعظم\n_________\n(١) في (ح): بن.\n(٢) بكير بن عبد الله بن الأشج مولى بني مخزوم أبو عبد الله أو أبو يوسف المدني. نزيل مصر، ثقة. توفي سنة (١٢٧ هـ)، وقيل: قبلها.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٠٣، \"الكاشف\" للذهبي ١/ ٢٧٥، \"تهذيب التهذيب\" لابن حجر ١/ ٢٤٨، \"تقريب التهذيب\" لابن حجر (٧٦٠).\n(٣) سليمان بن يسار الهلالي مولاهم أبو أيوب -وقيل: غير ذلك- المدني مولى ميمونة - ﵂-، وقيل: كان مكاتبًا لأم سلمة. ثقة، فاضل، أحد الفقهاء السبعة. قال أبو زرعة: سليمان بن يسار عن عمر مرسل. وقال الإمام أحمد وابن معين: لم يسمع من عبد الله بن حذافة. وقال البيهقي: ولد سنة (٢٧ هـ) أو بعدها، فحديثه عن المقداد مرسل. توفي بعد (١٥٠ هـ)، وقيل: قبلها.\n\"المراسيل\" لابن أبي حاتم (ص ٧١)، \"جامع التحصيل\" للعلائي (ص ١٩١)، \"تهذيب التهذيب\" لابن حجر ٢/ ١١٢، \"تقريب التهذيب\" لابن حجر (٢٦١٩).\n(٤) ميمونة بنت الحارث بن حزن بن بجير الهلالية.\nأم المؤمنين، قيل: إن اسمها برة فسماها النبي - ﷺ - ميمونة، وهي خالة خالد بن الوليد وابن عباس، وعبد الله بن شداد، تزوجها الرسول - ﷺ - بسَرِف.\nتوفيت سنة (٥١ هـ) على الصحيح.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٩١٤، \"تجريد أسماء الصحابة\" للذهبي ٢/ ٣٠٦، \"الإصابة\" لابن حجر ٨/ ١٩١، \"تقريب التهذيب\" لابن حجر (٨٦٨٨).\n(٥) ألحقت في هامش (ش).\n(٦) في (ح): فدخلتُ على.\n(٧) ساقطة من (ح).","vol":"4","page":338},{"text":"لأجر\" (١).\nوقوله (٢) ﴿وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ﴾ يعني المجتاز.\nواختلفوا فيه، فقال أبو جعفر الباقر ومجاهد: يعني المسافر والمنقطع من (٣) أهله يمر عليك (٤). قال قتادة: هو الضيف ينزل\n_________\n(١) [٣٢٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل وشيخ شيخه لم يتبين لي من هو، وفيه ابن إسحاق مدلس وقد عنعن وخولف في إسناده، والمتن صحيح من طريق آخر. التخريج:\nرواه الطبراني في \"المعجم الكبير\" ٢٣/ ٢٤ (٥٦) عن عبيد بن غنام قال: حدثنا ابن أبي شيبة به.\nورواه الإمام أحمد في \"المسند\" ٦/ ٣٣٢ (٢٦٨١٧) عن يعلى بن عبيد به.\nورواه أبو داود في كتاب الزكاة، باب صلة الرحم (١٦٩٠)، والنسائي في \"السنن الكبرى\" ٣/ ١٧٩) ٤٩٣٢)، والحاكم في \"المستدرك\" وقال: صحيح على شرط مسلم ولم يخرجاه ١/ ٥٧٥ كلهم من طريق عبدة بن سليمان. ورواه الطبراني في \"المعجم الكبير\" ٢٣/ ٤٤٠ (١٠٦٦) من طريق أحمد بن خالد الوهبي كلاهما عن محمد بن إسحاق به.\nوقد خالفه يزيد بن أبي حبيب وعمرو بن الحارث فرواه البخاري في كتاب الهبة وفضلها، باب هبة المرأة لغير زوجها (٢٥٩٢) من طريق يزيد. ورواه مسلم في كتاب الزكاة، باب فضل النفقة والصدقة على الأقربين والزوج (٩٩٩) من طريق عمرو كلاهما عن بكير بن عبد الله الأشج أنه سمع كريبًا مولى ابن عباس يقول سمعت ميمونة به بنحوه.\n(٢) ساقطة من (ح).\n(٣) في (ح)، (أ): عن.\n(٤) قول أبي جعفر الباقر رواه الطبري في \"جامع البيان\" ٢/ ٩٧ وذكره ابن أبي حاتم =","vol":"4","page":339},{"text":"بالرجل، قال: وذكر لنا أن نبي الله - ﷺ - كان (١) يقول: \"من كان يؤمن بالله (واليوم الآخر) (٢) فليكرم ضيفه\" وكان يقول: \"حق الضيافة ثلاث ليال فما فوق ذلك فهو صدقة\" (٣). وإنما قيل للمسافر والضيف الذي يحل ويرتحل: ابن السبيل، لملازمته الطريق، كما يقال للرجل الذي أتت عليه الدهور ابن الأيام والليالي. ولطير الماء: ابن الماء؛ لملازمته إياه، قال ذو الرُّمَّة (٤):\n_________\n= في \"تفسير القرآن العظيم\" ١/ ٢٩٠ (١٥٥٥).\nوقول مجاهد رواه الطبري في \"جامع البيان\" ٢/ ٩٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٠ (١٥٥٥) وانظر \"تفسير القرآن العظيم\" لابن كثير (١) ساقطة من (أ).\n(٢) ساقطة من (أ).\n(٣) قول قتادة رواه الطبري في \"جامع البيان\" ٣/ ٩٧ عن بشر بن معاذ قال: حدثنا يزيد قال: حدثنا سعيد عن قتادة به بنحوه.\nورواه الطبري في \"جامع البيان\" أيضًا ٣/ ٩٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٠ (١٥٥٥) مقرونًا مع مجاهد مختصرًا دون ذكر الحديثين. والحديثان من هذا الطريق مرسلان؛ لأنهما من رواية قتادة -وهو تابعي- عن الرسول - ﷺ -، ولكنهما صحيحان وردا جميعًا من حديث أبي شريح العدوي، رواه البخاري في كتاب الأدب، باب من كان يؤمن بالله واليوم الآخر فلا يؤذ جاره (٦٠١٩)، ومسلم في كتاب اللقطة، باب الضيافة ونحوها (٤٨).\nوورد الحديث الأول من حديث أبي هريرة - ﵁ - رواه البخاري في كتاب الأدب، باب من كان يؤمن بالله واليوم الآخر فلا يؤذ جاره (٦٠١٨)، ومسلم في كتاب الإيمان، باب الحث على إكرام الجار والضيف (٤٧).\n(٤) البيت في \"ديوانه\" ١/ ٤٩٠. انظر: \"أدب الكاتب\" لابن قتيبة (ص ١٦٤)، =","vol":"4","page":340},{"text":"وردتُ اعتسافًا والثريا كأنها ... على قمةِ الرأس ابن ماءٍ مُحَلِّق\n﴿وَالسَّائِلِينَ﴾ المستطعمين الطالبين.\n[٣٣٠] أخبرنا أحمد بن أُبي (١) قال: أنا منصور بن محمد (٢) قال: نا محمد بن أيوب (٣) قال: نا القعنبي (٤) قال: نا عبد الرحمن بن أبي الموال (٥)،\n_________\n= \"الأضداد\" لابن الأنباري (ص ٤٢٢)، والطبري في \"جامع البيان\" ٢/ ٩٧.\nواعتسافًا: أخذ على غير هدى، (قمة الرأس) أعلاه ووسطه، (وابن ماء) يعني: طائر الماء شبه الثريا به وقد تحلق.\n(١) أحمد بن أُبي أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٢) منصور بن محمد بن منصور بن نصر مولى هارون الرشيد أبو نصر السرخسي. قال الخطيب: من أهل أصبهان، وسكن بغداد ... وحدثنا عنه محمد بن أبي الفوارس، وعلى ابن أحمد الرزان، ومحمد بن جعفر بن علان، وأبو عبد الله بن الكاتب. توفي في شوال سنة (٣٥٨ هـ).\n\"تاريخ بغداد\" للخطيب ١٣/ ٨٤.\n(٣) محمد بن أيوب بن يحيى بن الضريس البجلي أبو عبد الله الرازي، الحافظ، المحدث، الثقة.\n(٤) عبد الله بن مسلمة بن قعنب القعنبي الحارثي أبو عبد الرحمن المدني ثم البصري. ثقة. عابد، كان ابن معين والمديني لا يقدمان عليه في \"الموطأ\" أحدًا. توفي سنة (٢٢١ هـ) بمكة.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٨١، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٣٣، \"تقريب التهذيب\" لابن حجر (٣٦٢٠).\n(٥) عبد الرحمن بن أبي الموَالِ واسمه: زيد وقيل: أبو الموال جده أبو محمد مولى آل على. صدوق ربما أخطأ. من ثقات المدنيين. توفي سنة (١٧٣ هـ). =","vol":"4","page":341},{"text":"عن عبد الله بن الحسن (١) عن أمه فاطمة بنت الحسين (٢) قالت: قال رسول الله - ﷺ -: \"للسائل حق وإن جاء على ظهر فرسه\" (٣).\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٩٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٥٨، \"فتح الباري\" لابن حجر ١١/ ١٨٣.\n(١) في جميع النسخ: الحسين. والمثبت الصواب.\nوهو عبد الله بن الحسن بن علي بن أبي طالب الهاشمي أبو محمد المدني.\nوأمه فاطمة بنت الحسين. ثقة، جليل القدر. توفي في أوائل سنة (١٤٥ هـ)، وله خمس وسبعون سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٢٥، \"تقريب التهذيب\" لابن حجر (٣٢٧٤).\n(٢) فاطمة بنت الحسين بن علي بن أبي طالب الهاشمية المدنية.\n(٣) في (ح)، (أ): على فرس.\n[٣٣٠] الحكم على الإسناد:\nفي إسناده شيخ المصنف وشيخ شيخه لم يذكر بجرح أو تعديل وهو مرسل.\nالتخريج:\nرواه تمام في \"فوائده\" انظر: \"الروض البسام\" ٢/ ١٤٥ (٥٣٥) من طريق أم الحسن بنت جعفر بن الحسن بن الحسن بن علي عن عبد الله بن الحسن عن أمه فاطمة بنت الحسين عن أبيها الحسين بن علي عن أبيه علي به مرفوعًا.\nوالحديث رواه أبو داود كتاب الزكاة، باب حق المسائل (١٦٦٥)، والإمام أحمد في \"المسند\" ١/ ٢٠١ (١٧٣٠)، وابن أبي شيبة في \"مصنفه\" ٤/ ١٨٢ (٩٩١١) وعلقه البخاري في \"التاريخ الكبير\" ٨/ ٤١٦ ورواه أيضًا ابن خزيمة في \"صحيحه\" ٤/ ١٠٩ (٢٤٦٨) وابن زنجويه في \"الأموال\" ٣/ ١١٢٥ - ١١٢٦ (٢٠٨٨، ٢٠٨٩)، والدولابي في \"الذرية الطاهرة النبوية\" (ص ٩٢ - ٩٣) (١٦٥، ١٦٦) وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٠ (١٥٥٦)، والطبراني في \"المعجم الكبير\" ٣/ ١٣٠ (٢٨٨٣) كلهم من طرق عن مصعب بن محمد عن يعلى ابن أبي يحيى عن فاطمة بنت الحسين عن أبيها مرفوعًا. =","vol":"4","page":342},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه أبو داود -في الموضع السابق- (١٦٦٦)، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٢٣ من طريق زهير عن شيخ عن فاطمة بنت الحسين عن أبيها عن على به مرفوعًا.\nوالرجل المبهم قال العلائي: الظاهر أنه هو المسمى في الرواية الثانية. \"النقد الصحيح لما اعترض عليه من أحاديث المصابيح\" (ص ٤١) يعني: يعلى بن أبي يحيى. ومدار هذا الحديث على يعلى بن أبي يحيى قال أبو حاتم عنه: مجهول. وذكره ابن حبان في \"الثقات\" وقال الذهبي وابن حجر: مجهول.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٠٣، \"الثقات\" لابن حبان ٧/ ٦٥٢، \"ميزان الاعتدال\" للذهبي ٤/ ٤٥٨، \"تقريب التهذيب\" لابن حجر (٧٨٥١).\nقال العراقي: وهذا إسناد جيد، وقد سكت عليه أبو داود فهو عنده صالح.\n\"التقييد والإيضاح\" (ص ٢٤٧) وعده ابن القيم من الأحاديث الباطلة.\nانظر \"المنار المنيف\" (ص ١٢٤).\nوللحديث شواهد يرتقي بمجموعها إلى الحسن لغيره منها.\n- مرسل زيد بن أسلم رواه مالك في \"الموطإ\" ٢/ ٩٩٦ عن زيد بن أسلم مرسلًا. وقال ابن عبد البر: لا أعلم في إرسال هذا الحديث خلافًا بين رواة مالك، وليس في هذا اللفظ مسند يحتج به. \"التمهيد\" ٥/ ٢٩٤.\nلكن رواه ابن عدي في \"الكامل\" ٤/ ١٨٧، والجصاص في \"أحكام القرآن\" ١/ ١٣٣ من طريق عبد الله بن زيد بن أسلم، عن أبيه، عن أبي صالح، عن أبي هريرة به مرفوعًا. وأعله السخاوي بضعف عبد الله بن زيد. \"المقاصد الحسنة\" (ص ٣٣٧)، ورواه ابن زنجويه في \"الأموال\" ٣/ ١١٢٦ (٢٠٩١) من طريق عثمان ابن عثمان الغطفاني عن زيد بن أسلم عن عطاء بن يسار به مرسلًا.\n- حديث ابن عباس رواه ابن عدي في \"الكامل\" ١/ ٢٦٠ وفي سنده إبراهيم بن عبد السلام المخزومي صاحب الترجمة وقال عنه: ليس بمعروف، حدث بالمناكير، وعندي أنه يسرق الحديث. وفي السند أيضا إبراهيم بن يزيد، وهو الخوزي المكي: متروك الحديث. \"تقريب التهذيب\" لابن حجر (٢٧٢).","vol":"4","page":343},{"text":"[٣٣١] أخبرنا عبد الله بن يوسف (١) قال: أنا أحمد بن سعيد بن فرضح (٢) قال: نا عبيد (٣) الله بن محمد الدمياطي (٤) قال: نا موسى بن\n_________\n= - حديث الهرماس بن زياد. رواه الطبراني في \"المعجم الكبير\" ٢٢/ ٢٠٣ (٥٣٥) وفي \"المعجم الأوسط\".\nانظر: \"مجمع البحرين\"، و\"مجمع الزوائد\" ٣/ ١٠١ للهيثمي ٣/ ٤٣ (١٣٩٧)، وقال الهيثمي: وفيه عثمان بن فائد وهو ضعيف.\nوللمزيد عن تخريج هذا الحديث انظر: \"المقاصد الحسنة\" للسخاوي (ص ٣٣٧ - ٣٣٨) \"سلسلة الأحاديث الضعيفة\" للألباني ٣/ ٥٥٨ (١٣٧٨).\n(١) عبد الله بن يوسف بن أحمد بن بامويه أبو محمد الأردستاني الأصبهاني.\nنزيل نيسابور. قال الخطيب: وكان ثقة. وقال السمعاني: كان أحد الثقات المكثرين، وكان له قدم ثابت في التصوف، وعاش حتى صارت إليه الرحلة. ولد سنة (٣١٥ هـ)، وتوفي في رمضان سنة (٤٠٩ هـ).\n\"الأنساب\" للسمعاني ١/ ١٠٨، \"معجم البلدان\" لياقوت ١/ ١٤٦، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٣٩، \"تاريخ بغداد\" للخطيب ١٠/ ١٩٨.\n(٢) في (أ): وضح.\nوهو أحمد بن سعيد بن فرضح الأحميمي المصري.\nقال الدارقطني: روى أحاديث في ثواب المجاهدين والمرابطين والشهداء، موضوعة كلها كذب لا تحل روايتها، والحمل فيها على ابن فرضح؛ فهو المتهم بها؛ فإنه كان يركب الأسانيد، ويضع عليها أحاديث. قال ابن حجر: ورأيت له تصانيف منها: كتاب \"الاحتراف\" ذكر فيه أحاديث وآثارًا في فضائل التجارة لا أصل لها.\n\"لسان الميزان\" لابن حجر ١/ ١٧٨.\n(٣) في (ش): عبد.\n(٤) عبيد الله بن محمد بن خنيس، ويقال: خشيش أبو علي الدمياطي، ويقال: الدمشقي. =","vol":"4","page":344},{"text":"محمد القرشي (١)، قال: نا مالك بن أنس (٢)، عن نافع (٣)، عن ابن عمر قال: قال رسول الله - ﷺ - (٤): \"هدية الله إلى المؤمن المسائل على بابه\" (٥).\n_________\n= حدث عن: موسى بن محمد بن عطاء البلقاوي، وأبي أسلم محمد بن مخلد الرعيني الحمصي.\nروى عنه: أبو جعفر محمد بن محمد بن عبد الله البغدادي، وسليمان بن أحمد الطبراني، وأبو علي عبد الواحد بن أحمد بن أبي الخصيب التنيسي، وأبو الحسين محمد بن المظفر الحافظ. ولم يذكر بجرح ولا تعديل.\n\"الإكمال\" لابن ماكولا ٢/ ٢٤١، \"تاريخ دمشق\" لابن عساكر ٣٨/ ١٠٠.\n(١) موسى بن محمد القرشي.\nقال الذهبي: الظاهر أنه البلقاوي الكذاب. والبلقاوي: هو موسى بن محمد بن عطاء الدمياطي البلقاوي أبو طاهر المقدسي. ومما يؤيد ذلك أنه ورد عند أبي نعيم في \"ذكر أخبار أصبهان\" تسميته بالمقدسي. وعند ابن عبد البر في \"التمهيد\": ابن عطاء.\nقال أبو حاتم وأبو زرعة: كان يكذب. وقال ابن حبان: يضع الحديث على الثقات، ويروي ما لا أصل له عن الأثبات، لا تحل الرواية عنه، ولا كتابة حديثه إلا على سبيل الاعتبار للخواص.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٦١، \"المجروحين\" ٢/ ٢٤٢، \"ذكر أخبار أصبهان\" ٢/ ١٣٥، \"التمهيد\" لابن عبد البر ٥/ ٢٩٨، \"ميزان الاعتدال\" للذهبي ٤/ ٢٢٠ - ٢٢١، \"لسان الميزان\" لابن حجر ٦/ ١٢٧.\n(٢) مالك بن أنس الأصبحي، إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(٣) نافع مولى ابن عمر ﵄ أبو عبد الله المدني، ثقة ثبت.\n(٤) العبارة (للسائل حق ... - ﷺ -) ساقطة من (ح).\n(٥) [٣٣١] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع؛ فيه أحمد بن سعيد وموسى بن محمد كذابان. =","vol":"4","page":345},{"text":"﴿وَفِي الرِّقَابِ﴾ يعني: المكاتبين، قاله (١) أكثر أهل التفسير (٢) وقيل: فداء الأسارى. وقيل: عتق النسمة، وفك الرقبة (٣).\n_________\n= التخريج:\nرواه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٣٥ عن عبد المنعم بن عمر قال: حدثنا أحمد بن سعيد بن فرضح به.\nورواه القضاعي في \"المسند\" ١/ ١٢٠ (١٤٩) من طريق جعفر بن إبراهيم. وابن عبد البر في \"التمهيد\" ٥/ ٢٩٨ من طريق محمد بن أحمد بن كامل كلاهما عن عبيد الله، وعند القضاعي في \"المسند\": عبيد بن محمد به.\nورواه ابن حبان في \"المجروحين\" ١/ ٣٢٢ وتمام في \"فوائده\" انظر: \"الروض البسام\" ١/ ١٤٢ (٥٣٢)، والخطيب في \"الرواة عن مالك\" كما في \"الجامع الصغير\" انظر: \"فيض القدير\" ٦/ ٤٥٧ وابن الجوزي في \"العلل المتناهية\" ٢/ ١٢ (٨٣٠) كلهم من طريق سليمان بن سلمة الخبائري قال: حدثنا سعيد بن موسى قال: حدثنا مالك به.\nقال ابن عبد البر: ورواه أيضًا سعيد بن موسى عن مالك بإسناده مثله، وموسى بن محمد وسعيد بن موسى متروكان، والحديث موضوع. \"التمهيد\" ٥/ ٢٩٩.\nوقال ابن الجوزي: هذا حديث لا يصح، وسعيد بن موسى ليس بشيء، اتهمه ابن حبان بوضع الحديث. \"العلل المتناهية\" ٢/ ١٣، وقال الذهبي: هذا موضوع على مالك. وقال أيضًا: هذا كذب. \"ميزان الاعتدال\" للذهبي ٢/ ٢١٠، ٤/ ٢٢٠.\nوروي نحوه من حديث أبي بن كعب رواه ابن شاهين في \"الترغيب في فضائل الأعمال\" (ص ٣٢٣) (٣٨٠) بسند ضعيف جدًّا ..\n(١) في (أ): قال ذلك.\n(٢) في (ح): أكثر المفسرين.\n(٣) انظر \"جامع البيان\" للطبري ٢/ ٩٨، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٩٠ (١٥٥٨، ١٥٥٩) \"زاد المسير\" لابن الجوزي ١/ ١٧٩. =","vol":"4","page":346},{"text":"﴿وَأَقَامَ الصَّلَاةَ﴾ المفروضة ﴿وَآتَى﴾ وأعطى ﴿الزَّكَاةَ﴾ (١) الواجبة ﴿وَالْمُوفُونَ بِعَهْدِهِمْ﴾ فيما بينهم وبين الله -﷿- وفيما بينهم وبين الناس (إذا وعدوا) (٢) أنجزوا، وإذا حلفوا (بروا وإذا) (٣) نذروا أوفوا، وإذا قالوا صدقوا، وإذا ائتمنوا أدوا. قال الربيع بن أنس في هذِه الآية: فمن أعطى (عهدًا لله) (٤) ثم نقضه، فالله سبحانه ينتقم منه، ومن أعطى ذمةً للنبي (٥) - ﷺ -، ثم غدر، فالنبي - ﷺ - خصمه يوم القيامة (٦).\nوفي وجه ارتفاع (الموفين) قولان (٧): قال الفراء والأخفش: هو عطف على محل (ش) في قوله ﴿وَلَكِنَّ الْبِرَّ مَنْ آمَنَ﴾ و(من) في موضع جمع، ومحل (من) (٨) رفع، كأنه قال: ولكن البر المؤمنون\n_________\n= وقال ابن العربي: والصحيح عندي أنه عام. \"أحكام القرآن\" ١/ ٦٠.\n(١) في (ح): وآتى الزكاة وأعطى الزكاة. وفي (أ): وآتى أعطى الزكاة.\n(٢) في (أ): ﴿إِذَا عَاهَدُوا﴾ إذا وعدوا.\n(٣) من (أ)، وفي باقي النسخ: أو.\n(٤) في (ش)، (ح)، (أ): عهد الله.\n(٥) في (أ): النبي.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٩٨. وروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩١ (١٥٦١) القول نفسه عن أبي العالية، وقال: وروي عن الربيع ابن أنس نحو ذلك.\nانظر \"الدر المنثور\" للسيوطي ١/ ٣١٥.\n(٧) ساقطة من (أ).\n(٨) ساقطة من (ح)، (ش)، (أ).","vol":"4","page":347},{"text":"والموفون (١). وقيل: رفع على الابتداء، والخبر تقديره: وهم الموفون (٢).\nثم قال: ﴿وَالصَّابِرِينَ﴾ وفي نصبها (أربعة أقاويل) (٣)، قال أبو عبيدة: نصبها على تطاول الكلام، ومن شأن العرب أن تغير الإعراب إذا طال الكلام والنسق (٤).\nوقال الكسائي: نصبه (٥) نسقًا على قوله ﴿ذَوِي الْقُرْبَى﴾ كأنه قال: وآتى الصابرين (٦). وقال بعضهم معناه: أعني الصابرين (٧).\nوقال الخليل والفراء: نصب على المدح (٨)، والعرب تنصب على المدح وعلى الذم، كأنهم يريدون بذلك إفراد الممدوح والمذموم لا يتبعونه أول الكلام وينصبونه، فأما المدح فقوله تعالى: ﴿وَالْمُقِيمِينَ الصَّلَاةَ﴾ (٩)، وأنشد الكسائي:\n_________\n(١) \"معاني القرآن\" للفراء ١/ ١٠٥، \"معاني القرآن\" للأخفش ١/ ٣٤٨.\n(٢) \"إعراب القرآن\" للنحاس ١/ ٢٣١، \"البيان\" لابن الأنباري ١/ ١٤٠، \"الدر المصون\" للسمين الحلبي ٢/ ٢٥٠.\n(٣) ساقطة من (ش).\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٦٥.\n(٥) قبلها في (أ): أي.\n(٦) \"إعراب القرآن\" للنحاس ١/ ٢٨١ وقال: وهذا القول خطأ وغلط بين.\n(٧) \"معاني القرآن\" للزجاج ١/ ٢٤٧، و\"إعراب القرآن\" للنحاس ١/ ٢٣١.\n(٨) \"معاني القرآن\" للفراء ١/ ١٠٥ وانظر أيضًا \"الكتاب\" لسيبويه ٢/ ٦٤ - ٦٦، \"معاني القرآن\" للزجاج ١/ ٢٤٧، \"مشكل القرآن\" لابن قتيبة (ص ٥٣ - ٥٤).\n(٩) النساء: ١٦٢.","vol":"4","page":348},{"text":"وكلُّ قوم أطاعوا أمر مُرْشِدِهم (١) ... إلّا نُمَيرًا أطاعت أمْرَ غاويها (٢)\nالظّاعنين ولما يُظعنوا أحدًا ... والقائلين لمن دارٌ نخليها (٣) (٤)\nوأنشد أبو عبيدة (٥):\nلا يَبْعُدَن قومي الذين هم ... سُمُّ العداة وآفةُ الجُزْر\nالنَّازلين بكل مُعْتَرَكٍ ... والطيبين معاقِدَ الأزْرِ\nوأما الذم فقوله تعالى ﴿مَلْعُونِينَ أَيْنَمَا ثُقِفُوا﴾ (٦) الآية.\n_________\n(١) كذا في (ح)، (أ). وفي (س): سيدهم. وفي (ش): رشدهم.\n(٢) في (أ): غاوديها.\n(٣) في (أ): يجليها.\n(٤) \"الكتاب\" لسيبويه ٢/ ٦٤ ونسبهما إلى ابن خَيّاط العُكْلي.\nانظر \"الإنصاف\" لابن الأنباري (ص ٣٧٦) والبيت الثاني في \"لسان العرب\" لابن منظور (ظعن) ٨/ ٢٥٣، و\"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٢١ والظَّعْنُ: السير. \"لسان العرب\" لابن منظور الموضع السابق.\n(٥) البيتان للخِرْنِق بنت بدر بن هفان بن تميم وهما في \"الكتاب\" ١/ ٢٠٢، ٢/ ٦٤ وفيه: والطيبون. و\"مجاز القرآن\" لأبي عبيدة (ص ٦٥ - ٦٦)، \"الكامل\" للمبرد ٢/ ٥٥، \"معاني القرآن\" للأخفش ١/ ٣٤٩ وعنده: والطيبون، وقال: ومنهم من يقول: النازلون والطيبين، ومنهم من يرفعهما جميعًا، وينصبها جميعًا.\n(٦) الأحزاب: ٦١.","vol":"4","page":349},{"text":"وقال عروة (١) بن الورد (٢):\nسَقَوني الخمرَ ثم تَكَنَّفُوِني ... عُدَاةَ الله من كذبٍ (٣) وزورِ (٤)\n(وقوله تعالى) (٥): ﴿فِي الْبَأْسَاءِ﴾ يعني: الشدة والفقر.\n﴿وَالضَّرَّاءِ﴾ يعني؛ المرض والزمانة، وهما اسمان بنيا على فعلاء ولا فعل (٦) لهما؛ لأنهما اسمان، وليسا (٧) بنعت، ﴿وَحِينَ الْبَأْسِ﴾ أي (٨) وقت القتال.\nقال على - ﵁ -: كنا إذا احَمَّر البأس اتقينا برسول الله - ﷺ - فكان أقربنا\n_________\n(١) في (ح): عقبة.\n(٢) في (ح) زيادة: شعر.\nعروة بن الورد بن زيد وقيل: بن عمرو بن عبد الله العبسي.\nشاعر مشهور من شعراء الجاهلية، وفارس من فرسانها، وصعلوك من صعاليكها المعدودين.\nوكان يلقب عروة الصعاليك؛ لجمعه إياهم، وقيامه بأمرهم، وكان جوادًا.\n\"ألقاب الشعراء\" (ص ٣١٠)، \"الشعر والشعراء\" (ص ٤٤٩).\n(٣) في (ح): كذوب.\n(٤) \"ديوانه\" (ص ٥٨) وفيه: النَّسءَ بدلًا من: الخمر.\nانظر \"الكتاب\" لسيبويه ٢/ ٧٠، \"الكامل\" للمبرد ٢/ ٥٥، \"مجالس ثعلب\" ٢/ ٤١٧.\n(٥) ساقطة من (ح).\n(٦) في (ش)، (أ): فعل.\n(٧) في (ش)، (ح): وليست.\n(٨) ساقطة من (ش)، (ح).","vol":"4","page":350},{"text":"إلى العدو (١) أي: اشتد (٢) الحرب.\n﴿أُولَئِكَ الَّذِينَ صَدَقُوا﴾: في إيمانهم.\n﴿وَأُولَئِكَ هُمُ الْمُتَّقُونَ﴾ روى القاسم (٣) أن أبا ذر سئل عن الإيمان؟ فقرأ هذِه الآية، فقال المسائل: إنما سألنا عن الإيمان، وتخبرنا عن البر! فقال: جاء رجل إلى رسول الله (٤) - ﷺ -، فسأله عن الإيمان،\n_________\n(١) رواه النسائي في \"السنن الكبرى\" ٥/ ١٩١ (٨٦٣٩)، والإمام أحمد في \"المسند\" ١/ ٨٦، ١٥٦ (٦٥٤، ١٠٤٢)، وابن أبي شيبة في \"مصنفه\" ١١/ ٢٥٩ (٣٣١٥٤)، وابن أبي عاصم في \"الجهاد\" ٢/ ٥٩٩ (٢٥١)، وأبو يعلى في \"مسنده\" ١/ ٢٥٨ (٣٠٢)، وأبو الشيخ في \"أخلاق النبي\" (ص ٥٧) (١٠٦)، والحاكم في \"المستدرك\" ٢/ ١٥٥ وقال: هذا حديث صحيح الإسناد ولم يخرجاه، ورواه البيهقي في \"دلائل النبوة\" ٣/ ٦٩، والبغوي في \"معالم التنزيل\" ١/ ١٨٨ كلهم من طرق عن أبي إسحاق السبيعي عن حارثة بن مضرب عن على به بنحوه.\nوله شاهد من حديث البراء رواه مسلم في كتاب الجهاد والسير، باب في غزوة حنين (١٧٧٦)، وابن أبي شيبة في \"مصنفه\" ١١/ ٢٦٠ (٣٣١٥٥)، وابن أبي عاصم في \"الجهاد\" ٢/ ٥٩٨ (٢٥٠).\n(٢) في (أ): أي إذا اشتد.\n(٣) القاسم بن عبد الرحمن بن عبد الله بن مسعود المسعودي أبو عبد الرحمن الكوفي. ثقة، عابد، تولى قضاء الكوفة. قال العلائي: أرسل عن جده، وأبي عبيدة بن الجراح، وأبي ذر، وقال ابن المديني: لم يلق من أصحاب النبي - ﷺ - غير جابر بن سمرة. توفي سنة (١٢٠ هـ) وقيل: (١١٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ١١٢، \"أخبار القضاة\" لوكيع ٢/ ٢٩١، \"جامع التحصيل\" للعلائي (ص ٢٥٢)، \"تهذيب التهذيب\" لابن حجر ٣/ ٤١٣، \"تقريب التهذيب\" لابن حجر (٥٤٦٩).\n(٤) في (أ): النبي.","vol":"4","page":351},{"text":"فقرأ هذِه الآية (١).\nوقال أبو ميسرة وقرأ هذِه الآية: من عمل بهذِه الآية فقد استكمل البر (٢).\n_________\n(١) رواه محمد بن نصر في \"تعظيم قدر الصلاة\" ١/ ٤١٧ (٤٠٨)، والآجري في \"الشريعة\" ٢/ ٦١٦ (٢٥٣) وابن أبي زمنين في \"أصول السنة\" (ص ٢٠٨) (١٣٢)، والواحدي في \"الوسيط\" ١/ ٢٦٣. وابن مردويه في \"تفسيره\"، كما في \"تفسير القرآن العظيم\" لابن كثير ٢/ ٥٥ كلهم من طريق المسعودي قال: حدثنا القاسم ابن عبد الرحمن به بنحوه، وفيه زيادة.\nوإسناده منقطع، فالقاسم لم يدرك أبا ذر كما مر في ترجمته. وقال ابن كثير: وهذا أيضًا منقطع.\nوله طريق أخرى عن أبي ذر. فقد رواه محمد بن نصر في \"تعظيم قدر الصلاة\" ١/ ٤١٧ (٤٠٩)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٨٧ (١٥٣٩)، وعبد الرزاق في \"مصنفه\" ١١/ ١٢٨ (٢٠١١٠)، والآجري في \"الشريعة\" ٢/ ٦١٥ (٢٥١)، والحاكم في \"المستدرك\" ٢/ ٣٩٩ كلهم من طريق عبد الكريم الجزري عن مجاهد عن أبي ذر أنه سأل رسول الله - ﷺ - عن الإيمان؟ فتلا عليه هذِه الآية ﴿لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ﴾.\nقال الحاكم: حديث صحيح على شرط الشيخين، ولم يخرجاه. وتعقبه الذهبي بقوله: قلت كيف وهو منقطع. وقال ابن كثير: وهذا منقطع، فإن مجاهدًا لم يدرك أبا ذر؛ فإنه مات قديمًا. \"التفسير\" ٢/ ٥٥.\n(٢) في (أ): الإيمان.\nرواه ابن أبي شيبة في \"مصنفه\" ١٢/ ٢٩٧ (٣٥٩١٤) وعزاه السيوطي إلى وكيع، وابن المنذر. \"الدر المنثور\" ١/ ٣١١.","vol":"4","page":352},{"text":"<span data-type=\"title\" id=toc-550>١٧٨ </span>- قوله -﷿- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى﴾ (١) الآية.\nقال الشعبي (٢)، والكلبي (٣)، وقتادة، ومقاتل بن حيان، وأبو الجوزاء (٤)، وسعيد بن جبير: نزلت هذِه الآية في حيين من أحياء العرب اقتتلوا في الجاهلية قبيل (٥) الإسلام بقليل، فكانت بينهما قتلى وجراحات لم يأخذها (٦) بعضهم من بعض حتى جاء الإسلام.\nقال سعيد بن جبير: إنهما كانا حيى (٧): الأوس والخزرج.\n_________\n(١) في (ح) زيادة: الحر.\n(٢) عامر بن شراحيل الشعبي الحميري أبو عمرو الكوفي، ثقة، مشهور، فقيه، فاضل.\n(٣) محمد بن السائب بن بشر بن عمرو الكلبي أبو النضر الكوفي، الإخباري، النسابة، المفسر، متهم بالكذب.\n(٤) أوس بن عبد الله الزبعى أبو الجوزاء البصري.\nثقة. قال أبو زوعة: أبو الجوزاء عن عمر مرسل، وعن علي مرسل. وقال ابن عدي: روى عن الصحابة: ابن عباس، وعائشة، وابن مسعود، وغيرهم، وأرجو أنه لا باس به، ولا يصحح روايته عنهم أنه سمع منهم. توفي سنة (٨٣ هـ).\n\"المراسيل\" لابن أبي حاتم (ص ٢٤)، \"الكامل\" لابن عدي ١/ ٤١١، \"تهذيب التهذيب\" لابن حجر ١/ ١٩٤، \"تقريب التهذيب\" لابن حجر (٥٧٧).\nقلت: روايته عن ابن عباس عند البخاري، وروايته عن عائشة عند مسلم.\nانظر: \"تهذيب الكمال\" للمزي ٣/ ٣٩٢.\n(٥) في (ش): قبل.\n(٦) في (ح): لم يأخذ.\n(٧) في (س): حيين.","vol":"4","page":353},{"text":"وقال ابن حيان: قريظة والنضير.\nقالوا (١): وكان (٢) لأحد الحيين طَوْل (٣) على الآخر في الكثرة والشرف، وكانوا ينكحون نساءهم بغير مهور؛ فأقسموا لنقتلن بالعبد منا الحر منهم، (وبالمرأة منا الرجل منهم) (٤)، وبالرجل منا الرجلين منهم، وجعلوا جراحاتهم ضعفي جراحات أولئك، وهكذا كانوا يعاملونهم في الجاهلية، فرفعوا أمرهم إلى رسول الله - ﷺ - فأنزل الله تعالى هذِه الآية، وأمرهم بالمساواة، فرضوا وسلموا (٥).\n_________\n(١) في (ش): قاله.\n(٢) في (ح): كانوا.\n(٣) طال عليه واستطال، وتطاول إذا علاه وترفع عليه ... والطَّوْل والطائل والطائلة: الفضل، والقدرة، والغنى، والسعة، والعلو. \"لسان العرب\" لابن منظور ٨/ ٢٢٩، مادة (طول).\n(٤) ساقطة من (أ).\n(٥) قول الشعبي رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ١٣٨) (٢٥١)، وابن أبي شيبة في \"مصنفه\" ٩/ ٢٥٥ (٢٨٤٣٠)، والطبري في \"جامع البيان\" ٢/ ١٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٣٦٠ (١٥٧٥) وعبد بن حميد كما في \"الدر المنثور\" ١/ ٣١٦.\nوقول قتادة رواه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٦٦، والطبري في \"جامع البيان\" ٢/ ١٠٣، والبيهقي في \"السنن الكبرى\" ٨/ ٢٥ - ٢٦، وابن الجوزي في \"نواسخ القرآن\" (ص ١٨٤ - ١٨٥)، وأبو داود في \"الناسخ والمنسوخ\"، والزجاج في \"أماليه\" كما في \"الدر المنثور\" للسيوطي ١/ ٣١٧.\nوقول مقاتل رواه البيهقي في \"السنن الكبرى\" ٨/ ٢٦ وذكره الحيري في \"الكفاية\" ١/ ١١٢ وابن الجوزي في \"نواسخ القرآن\" (ص ١٥٦). =","vol":"4","page":354},{"text":"وقال السدي وجماعة (١): نزلت هذِه الآية في الديات، وذلك أن أهل ماءين (٢) من العرب اقتتلوا، أحدهما مسلم والآخر معاهد، فأمر الله -﷿- نبيه (٣) أن يصلح بينهم، بأن يجعل ديات النساء من كل واحد من الفريقين قصاصًا بديات النساء من الفريق الآخر، وديات الرجال بالرجال، والعبيد بالعبيد (٤)، وأنزل قوله (٥) ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ﴾ (فرض وأوجب) (٦) ﴿عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى﴾ (٧).\nو﴿الْقِصَاصُ﴾: المساواة والمماثلة في النفوس، والجراحات (٨)، والديات، وأصله من قص الأثر إذا اتبعه، فكأن المفعول به (٩) يتبع ما\n_________\n= وقول سعيد بن جبير رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢١٣ (١٥٧٦)، وابن الجوزي في \"نواسخ القرآن\" (ص ١٥٦)، وذكره الحيري في \"الكفاية\" ١/ ١١٢، قال الزيلعي: هو غريب جدًا. \"تخريج أحاديث وآثار الكشاف\" ١/ ١٠٩، وقال ابن حجر: لم أجده.\n\"الكشاف\" للزمخشري ١/ ٢٢١ قلت: أظن أنهما يعنيان حديثًا مرفوعًا.\n(١) منهم أبو مالك والشعبي في رواية، انظر \"جامع البيان\" للطبري ٢/ ١٠٣.\n(٢) في (أ): ملتين.\n(٣) ساقطة من (ح).\n(٤) في (ش): والعبد بالعبد.\n(٥) في (ح)، (أ): فأنزل الله تعالى.\n(٦) من (ح)، وفي (أ): فرض.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ١٠٤، وذكره النحاس في، \"الناسخ والمنسوخ\" ١/ ٤٧٤.\n(٨) في (ح): والجروح.\n(٩) ساقطة من (ح).","vol":"4","page":355},{"text":"عمل به، فيعمل مثله.\nثم بين فقال ﴿الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنْثَى بِالْأُنْثَى﴾ الآية (١).\nذكر حكم الآية (٢): إذا تكافأ الدمان من الأحرار المسلمين، أو العبيد المسلمين (٣)، أو الأحرار (٤) من المعاهدين أو العبيد منهم، قتل من كل صنف منهم الذكر إذا قتل بالذكر، والأنثى إذا قتلت بالأنثى والذكر (٥)، فالإجماع واقع على أن (٦) الرجل يقتل بالمرأة لأنهما تساويا في الحرية (٧)، والميراث، وحد الزنا، والقذف، وغير ذلك (٨)، فكذلك يجب أن يستويا (٩) في القصاص، ولا يقتل الحر بالعبد، وعليه قيمته وإن بلغت ديات؛ لما بينهما من المفاضلة، ولا يقتل مؤمن بكافر بدليل:\n[٣٣٢] ما أخبرنا عبد الله بن حامد الأصبهاني (١٠)، قال: أنا\n_________\n(١) ساقطة من (أ).\n(٢) قبلها في (أ): هذِه.\n(٣) في (ش): من المسلمين. أو العبيد من المسلمين ساقطة من (ح).\n(٤) في (أ): والأحرار.\n(٥) في (أ): وبالذكر.\n(٦) في (ح): واقع لأن.\n(٧) في (ش)، (ح)، (أ): الحرمة.\n(٨) انظر \"الإجماع\" لابن المنذر (ص ٤٤)، \"أحكام القرآن\" لابن العربي ١/ ٦٣ \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٢٩.\n(٩) في (أ): يتساويا.\n(١٠) في (ش): الأصفهاني.","vol":"4","page":356},{"text":"محمد بن جعفر المطيري (١)، قال: نا بشر بن مطر (٢)، قال: نا سفيان (٣)، عن مطرف (٤)، عن الشعبي (٥)، عن أبي جحيفة (٦) قال: سألت عليًّا - ﵁ -: هل عندكم من النبي - ﷺ - شيء سوى القرآن؟\nفقال: لا (٧) والذي فلق الحبة وبرأ النسمة، إلا أن يعطي الله -﷿- عبدًا فهمًا في كتابه، وما في الصحيفة (٨).\nقلت: وما في الصحيفة؟\n_________\n= وهو عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(١) في (أ): (المطري). وهو أبو بكر المطيري، ثقة مأمون.\n(٢) أبو أحمد الدقاق الواسطي، ثقة.\n(٣) سفيان بن عيينة، ثقة، حافظ، إمام.\n(٤) مُطَرِّف بن طَريف الحارثي أبو بكر أو أبو عبد الرحمن الكوفي.\nثقة، فاضل. توفي سنة (١٤١ هـ)، أو (١٤٢ هـ)، أو (١٤٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣١٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٩٠، \"تقريب التهذيب\" لابن حجر (٦٧٠٥).\n(٥) عامر بن شراحيل الشعبي، ثقة، مشهور، فقيه، فاضل.\n(٦) وهب بن عبد الله، ويقال: وهب بن وهب أبو جُحَيْفة السوائي.\nصحابي معروف، مات الرسول - ﷺ - ولم يبلغ الحلم، مشهور بكنيته، ويقال له وهب الخير. سكن الكوفة، وصحب عليًّا - ﵁ - وولي بيت المال له، توفي سنة (٧٤ هـ).\n\"الطبقات الكبرى\" لابن سعد ٦/ ٦٣، \"تجريد أسماء الصحابة\" للذهبي ٢/ ١٥٤، الإصابة\" لابن حجر ٦/ ٣٢٦، \"تقريب التهذيب\" لابن حجر (٧٤٧٩).\n(٧) ساقطة من (أ).\n(٨) قبلها في (أ): هذِه.","vol":"4","page":357},{"text":"قال: العقل (١)، وفكاك الأسير، وأن لا يقتل مسلم بكافر (٢). ولا يقتل سيد بعبده، ولا والد بولده (٣).\nيدل عليه (ما روي) (٤) أن رجلًا (اسمه قتادة) (٥) رمى ابنه بسيف،\n_________\n(١) يقال: في العقل في الدّية عَقَلَ يَعْقِلُ عَقْلًا. وعَقَلْت فلانًا إذا أعطَيْتَ دِيتَهُ، وعَقَلْتَ عن فلان إذا أذَيْتَ عنه دِيَةَ جِنَايِتهِ. وسميت الدِّية عَقْلًا؛ لأن القاتل كان إذا قتل قتيلًا جمع الدِّية من الإبل، فعَقَلها بفناء أولياء المقتول؛ أي شدها في عُقُلها ليسلمها إليهم.\n\"غريب الحديث\" للحربي ٣/ ١٢٢٩، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٧٨.\n(٢) [٣٣٢] الحكم على الإسناد:\nفي إسناده: شيخ المصنف لم يذكر بجرح أو تعديل، وبقية رجاله ثقات.\nوالحديث قد روي من طرق صحيحة عن سفيان بن عيينة.\nالتخريج:\nرواه البخاري في كتاب الديات، باب العاقلة (٦٩٠٣)، وباب لا يقتل المسلم بالكافر (٦٩١٥) عن صدقة بن الفضل. والنسائي في القسامة، باب سقوط القود من المسلم للكافر ٢٣/ ٨ (٤٧٤٤) عن محمد بن منصور.\nوالإمام أحمد في \"مسنده\" ١/ ٧٩ (٥٩٩) كلهم عن سفيان بن عيينة به بنحوه.\nورواه الترمذي في كتاب الديات، باب ما جاء لا يقتل مسلم بكافر (١٤١٢) من طريق هشيم. وابن ماجه في كتاب الديات، باب لا يقتل مسلم بكافر (٢٦٥٨) من طريق أبي بكر بن عياش. والدارمي (٢٤٠١) من طريق جرير كلهم عن مطرف به بنحوه.\n(٣) في (ش): بعبد.\n(٤) ساقطة من (أ).\n(٥) من (ح)، (أ). =","vol":"4","page":358},{"text":"فأصاب رجله فنزف، فمات، فقال عمر - ﵁ -: لولا أني سمعت رسول الله - ﷺ - يقول: \"لا يقاد والد بولده (١) \" لأقدته (٢).\n_________\n= روى مالك في \"الموطأ\" عن يحيى بن سعيد عن عمرو بن شعيب أن رجلًا من بني مدلج اسمه قتادة حذف ابنه بالسيف ... وفيه أن عمر أخذ منه الدية، ولم يذكر الحديث المرفوع. وفي \"سنن الدارقطني\" أن قتادة بن عبد الله قال له عمر: لولا أني سمعت ... وسماه الجصاص: قتادة بن عبد الله المدلجي. وذكره ابن حجر في \"الإصابة\" في القسم الثالث، وقال: قتادة المدلجي له إدراك.\n\"الموطأ\" للإمام مالك ٢/ ٨٦٧، \"السنن\" للدارقطني ٣/ ١٤٠، \"أحكام القرآن\" ١/ ١٥٨، \"السنن الكبرى\" للبيهقي ٦/ ٢١٩، \"الإصابة\" لابن حجر ٥/ ٢٧٤.\n(١) في (ح): بولد.\n(٢) في (ح): وإلا قدته به.\nرواه ابن الجارود في \"المنتقى\" انظر \"غوث المكدود\" ٣/ ٩٧ (٧٨٨)، والدارقطني في \"السنن\" ٣/ ١٤٠، والبيهقي في \"السنن الكبرى\" ٨/ ٣٨ كلهم من طريق محمد بن مسلم ابن وارة قال: حدثني محمد بن سعيد بن سابق قال: ثنا عمرو بن أبي قيس عن منصور بن المعتمر عن محمد بن عجلان عن عمرو بن شعيب عن أبيه عن جده به بنحوه، وفيه زيادة في القصة، وفي آخره أنه أخذ منه الدية.\nقال الزيلعي: هذا إسناد صحيح. \"نصب الراية\" ٤/ ٣٣٩.\nوقال ابن حجر: وصحح البيهقي سنده؛ لأن رواته ثقات. \"التلخيص الحبير\" ٤/ ١٦.\nوروى الإمام أحمد في \"مسنده\" ١/ ١٦ (٨٩) من طريق مجاهد قال: حذف رجل ابنا له بسيف ... به بنحوه. ومجاهد لم يسمع من عمر.\nوروى الحاكم في \"المستدرك\" ٢/ ٢٣٤، والعقيلي في \"الضعفاء الكبير\" ٣/ ١٨٢ وابن عدي في \"الكامل\" ٥/ ٥٨ من طريق عمر بن عيسى القرشي عن ابن جريح عن عطاء بن أبي رباح عن ابن عباس به بنحوه مع اختلاف في القصة.\nقال الحاكم: صحيح الإسناد. وتعقبه الذهبي بقوله: قلت: بل عمر بن عيسى =","vol":"4","page":359},{"text":"(وقوله تعالى) (١) ﴿فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ﴾ أي (٢): ترك (٣) له، وصفح عنه من الواجب عليه، وهو القصاص في قتل (٤) العمد فرضي بالدية، فهذا قول أكثر المفسرين (٥) قالوا: العفو أن يقبل الدية في قتل العمد.\n_________\n= منكر الحديث.\nوقد أخرج المرفوع منه الترمذي في كتاب الديات، باب ما جاء في الرجل يقتل ابنه يقاد به أم لا؟ (١٤٠٠) وابن ماجه في كتاب الديات، باب لا يقتل الوالد بولده (٢٦٦٢)، والإمام أحمد في \"مسنده\" ١/ ٤٩ (٣٤٦)، وابن أبي شيبة في \"مصنفه\" ٩/ ٤١٠ (٧٩٤٢) وابن أبي عاصم في \"الديات\" (ص ٤٤) (١٥٠، ١٥١) والدارقطني في \"السنن\" ٣/ ١٤٠ كلهم من طرق عن الحجاج بن أرطاة. ورواه الإمام أحمد في \"المسند\" ١/ ٢٢ (١٤٧) من طريق ابن لهيعة. ورواه ابن أبي عاصم في \"الديات\" (ص ٤٤) (١٥٢) من طريق المثنى بن الصباح كلهم عن عمرو بن شعيب عن أبيه عن جده عن عمر به.\nوله شاهد من حديث ابن عباس رواه الترمذي في الموضع السابق (١٤٠١)، وابن ماجه (٢٦٦١) والدارمي (٢٤٠٢) والدارقطني في \"السنن\" ٣/ ١٤١ - ١٤٢.\nانظر \"نصب الراية\" للزيلعي ٤/ ٣٤٠.\n(١) ساقطة من (ح).\n(٢) ساقطة من (أ).\n(٣) في (ش): وترك.\n(٤) في (ح): القتل.\n(٥) هو قول ابن عباس، ومجاهد، وعطاء، والشعبي، وقتادة، والربيع وغيرهم.\nانظر: \"تفسير القرآن\" لعبد الرزاق ١/ ٦٦، \"جامع البيان\" للطبري ١/ ١٠٧ - ١٠٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٩٤، \"الدر المنثور\" للسيوطي ١/ ٣١٦ - ٣١٧.","vol":"4","page":360},{"text":"وقال السدي: هو أن تبقى له بقية من دية أخيه أو من (١) أَرْش جراحته (٢).\n﴿فَاتِّبَاعٌ﴾ أي: فعليه اتباع ﴿بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ﴾: أمر الطالب أن يطلب بالمعروف، ويتبع الحق الواجب له من غير أن يطالبه بالزيادة، أو يكلفه (٣) ما لم يوجبه الله -﷿- له (٤)، أو يشدد عليه كما قال النبي (٥) - ﷺ -: \"من زاد بعيرًا في إبل الديات وفرائضها فمن أمر الجاهلية\" (٦).\n_________\n(١) ساقطة من (أ).\nوهو الذي يأخذه المشتري من البائع إذا اطلع على عيب في المبيع، وأرش الجنايات والجراحات من ذلك؛ لأنها جابرة لها عما حصل فيها من النقص، وسمي أرشا؛ لأنه من أسباب النزاع، يقال: أرشتُ بين القوم، إذا أقعت بينهم. \"النهاية\" ١/ ٣٩.\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ١٠٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٥ (١٥٨٠).\n(٣) في (ش)، (أ): ويكلفه.\n(٤) في (ش): عليه.\n(٥) ساقطة من (ش)، (ح).\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ١٠٩، قال: حدثني بشر بن معاذ قال: حدثنا يزيد قال: حدثنا سعيد، عن قتادة قال: بلغنا عن نبي الله - ﷺ - أنه قال ... فذكره بنحوه.\nوهذا إسناد رجاله ثقات لكنه مرسل.\nقال الشيخ أحمد شاكر في تعليقه على هذا الحديث ٣/ ٣٧١: ولم أجده في مكان آخر، ولا ذكره السيوطي.","vol":"4","page":361},{"text":"ذكر حكم الآية: اعلم أن أنواع القتل ثلاثة: العمد، وشبه (١) العمد، والخطأ.\nفالعمد أن يقصد ضربه (٢) بما الأغلب أنه يموت منه مثل: الحديدة (٣)، والخشبة العظيمة، والحجر الكبير ونحوها، أو غرَّقه، أو حرَّقه (٤)، أو ألقاه من جبل أو سطح (أو فرس) (٥)، أو في بئر وما أشبه ذلك مما يتعمد به (٦) قتله، ففي هذا القصاص أو الدية، ودية المسلم ألف دينار، ومن الورق اثنا عشر ألف درهم، ومن الإبل مائة منها (٧) أربعون خَلِفَة (٨) في بطونها أولادها، وثلاثون حِقّة (٩)، وثلاثون جَذَعة (١٠)، والأصل في الديات الإبل.\nوديات النساء على النصف من ذلك.\n_________\n(١) في (ش): وشبيه.\n(٢) في (ح): بضربه.\n(٣) في (ش)، (ح)، (أ). وفي (س): الحديد.\n(٤) في (أ): أو حرقه أو غرقه.\n(٥) من (ح).\n(٦) ساقطة من (ش)، (ح).\n(٧) ساقطة من (ح).\n(٨) الخَلِفَة: الحامل من النوق، وتجمع على خَلِفات وخلائف.\n(٩) وهو من الإبل ما دخل السنة الرابعة إلى آخرها، وسمي بذلك لأنه استحق أن (١٠) يحمل عليه ويركب، ويجمع على حِقاق وحقائق.\n(١٠) وهو من الإبل ما دخل السنة الخامسة.\nانظر ما سبق في \"غريب الحديث\" لأبي عبيد ١/ ٤٠٧ - ٤٠٩، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٦٨، ١/ ٤١٥، ١/ ٢٥٠.","vol":"4","page":362},{"text":"وأما شبه العمد فهو أن يقصد ضربه بما الأغلب أنه لا يموت منه (١) مثل: حصى (٢) صغير، أو عود (٣) صغير، أو لطمة، أو وكزة، أو لكزة (٤)، أو صفعة (٥)، أو ضربة (٦) بالسيف عرضًا، أو ما أشبه ذلك، فمات منه، فهاهنا تجب الدية مغلظة على العاقلة (٧) كما وصفنا في دية العمد.\nفأما الخطأ فهو أن يقصد شيئًا فيخطئ، فيصيب غيره، كالرجل يرمي الهدف أو الصيد، فيخطئ السهم، فيقع بإنسان فيقتله (٨)، فهذا الخطأ المحض، وفيه الدية المخففة على العاقلة في ثلاث سنين أخماسًا عشرون بنات (٩) مخاض (١٠)، وعشرون\n_________\n(١) في (أ): عنه.\n(٢) في (ش)، (أ): عصى.\n(٣) في (ح): وعود.\n(٤) الوكز: الضَّربُ بجُمْع الكف. واللكز: الدفع في الصدر بالكف. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢١٩، ٤/ ٢٦٩.\n(٥) في (أ): أو صقظه.\n(٦) في (ح): أو بضربه.\n(٧) العاقلة: هي العصبة والأقارب من قبل الأب الذين يُعْطُون ديةَ قتيل الخطأ، وهي صفة جماعة عاقلة، وأصلها اسم فاعلة من العقل. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٧٨.\n(٨) في (أ): في إنسان فقتله.\n(٩) في (أ): بنت.\n(١٠) المخاض اسم للنوق الحوامل، واحدتها مخضة، وبنت المخاض وابن المخاض ما دخل في السنة الثانية، وإنما سمي ابن مخاض؛ لأنه قد فصل عن أمه، ولحقت =","vol":"4","page":363},{"text":"بنات (١) لبون، (٢) وعشرون أبناء (٣) لبون، وعشرون حقاقًا، وعشرون جذاعًا، ولا يتعين الذهب والفضة (٤) كما يتعين (٥) الإبل.\nقوله (٦) ﴿ذَلِكَ﴾ (أي: ذلك) (٧) الذي ذكرت من العفو والدية ﴿تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ﴾ وذلك أن الله تعالى كتب على أهل التوراة في النفس والجرح أن يقيدوا (٨) ولا يأخذوا (٩) الدية ولا يعفوا، وعلى أهل الإنجيل أن يعفوا، (ولا يقيدوا) (١٠)، ولا يأخذوا\n_________\n= أمه بالمخاض: أي الحوامل؛ فهي من المخاض، وإن لم تكن حاملًا.\n\"غريب الحديث\" لأبي عبيد ١/ ٤٠٦ - ٤٠٧، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٠٦.\n(١) في (أ): بنت.\n(٢) وهو من الإبل ما أتى عليه سنتان -ذكرا كان أو أنثى- ودخل في الثالثة. وإنما سمي ابن لبون لأن أمه كانت أرضعته السنة الأولى، ثم كانت من المخاض في السنة الثانية، ثم وضعت في الثالثة، فصار لها لبن، فهي لبون، وهو ابن لبون. \"غريب الحديث\" لأبى عبيد ١/ ٤٠٧، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٢٨.\n(٣) في (أ): ابن.\n(٤) في (ح): الورق.\n(٥) كذا في (ش)، (ح)، (أ). وفي (س): حقاق، وعشرون جذاع، ولا يتغير الذهب والفضة كما تتغير.\n(٦) ساقطة من (ش)، (ح)، (أ).\n(٧) ساقطة من (ش)، (ح)، (أ).\n(٨) في (أ): يقتدوا.\n(٩) في (ح): يأخذا.\n(١٠) ساقطة من (ش)، (أ).","vol":"4","page":364},{"text":"الدية) (١)، فخير الله تعالى هذِه الأمة بين القصاص، والدية والعفو (٢).\n[٣٣٣] كما أخبرنا أبو نعيم عبد الملك بن الحسن الأزهري (٣) الإسفراييني (٤)، قال: أنا أبو عوانة يعقوب بن إسحاق (٥)، قال: أنا (٦) المزني (٧) قال: قال الشافعي (٨).\n[٣٣٤] وأخبرنا أبو محمد الكيال (٩)، قال: أنا أبو العباس الأموي (١٠)، قال: أنا الربيع (١١)، قال: أنا الشافعي، قال: أنا ابن\n_________\n(١) ساقطة من (ش).\n(٢) روي نحوه عن ابن عباس رواه البخاري في كتاب التفسير، باب قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ ...﴾ (٤٤٩٨) وروي نحوه أيضًا عن سعيد بن جبير، وقتادة، ومقاتل بن حيان، والربيع.\nانظر \"تفسير مقاتل\" ١/ ٨٥، \"جامع البيان\" للطبري ٢/ ١١٠ - ١١١، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٩٦، \"النكت والعيون\" للماوردي ١/ ٢٣٥، \"تفسير القرآن العظيم\" لابن كثير ٢/ ١٦٥.\n(٣) في (ش): ابن الأزهر.\n(٤) في (ح): بأسفرايين.\nوهو أبو نعيم الأزهري الإسفراييني، صالح، ثقة.\n(٥) أبو عوانة الإسفراييني، من علماء الحديث، وأثباتهم.\n(٦) في (ح): أخبرني.\n(٧) أبو إبراهيم المصري، قال ابن أبي حاتم: صدوق.\n(٨) محمد بن إدريس الشافعي، الإمام، المشهور.\n(٩) من (ح)، وفي باقي النسخ: الكناني.\nإسحاق بن إبراهيم بن أحمد أبو محمد المطوعي الكيال، لم يذكر بجرح أو تعديل.\n(١٠) محمد بن يعقوب أبو العباس الأصم، ثقة.\n(١١) الربيع بن سليمان بن عبد الجبار المرادي أبو محمد المصري، ثقة.","vol":"4","page":365},{"text":"أبي فديك (١)، عن سعيد بن أبي سعيد المقبري (٢)، عن أبي شريح (٣) أن (٤) رسول الله -ﷺ- قال: \"ثم أنتم يا خزاعة قد قتلتم هذا القتيل من هذيل، وأنا والله عاقله، فمن قتل قتيلًا بعده فأهله بين خيرتين إن أحبوا قتلوا، وإن أحبوا أخذوا العقل\" (٥).\n_________\n(١) محمد بن إسماعيل بن مسلم بن أبي فُدَيْك الدَّيلي أبو إسماعيل المدني.\nقال يحيى بن معين: كان أروى الناس عن ابن أبي ذئب، وهو ثقة، وقال النسائي: ليس به بأس، وذكره ابن حبان في \"الثقات\"، وقال ربما أخطأ. وقال ابن سعد: كان كثير الحديث، وليس بحجة. وتعقبه ابن حجر بقوله: كذا قال، ولم يوافقه على ذلك أئمة الجرح والتعديل، وقد احتج به الجماعة. وقال الذهبي: صدوق مشهور يحتج به. وقال ابن حجر: صدوق. توفي سنة (٢٠٠ هـ) على الصحيح.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٠٥، \"الطبقات الكبرى\" لابن سعد ٥/ ٤٣٧، \"الثقات\" لابن حبان ٩/ ٤٢، \"ميزان الاعتدال\" للذهبي ٣/ ٤٨٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٥١٤، \"هدي الساري\" لابن حجر (ص ٤٣٧)، \"تقريب التهذيب\" لابن حجر (٥٧٣٦).\n(٢) سعيد بن أبي سعيد المقبري أبو سعد المدني، ثقة.\n(٣) أبو شريح الخزاعي الكعبي.\nاسْمُه خُويلد بن عمرو، وقيل: عمرو بن خويلد، وقيل: عبد الرحمن بن عمرو، صحابي، حمل لواء قومه يوم الفتح، نزل المدينة، وكان من العقلاء. وقد أنكر على عمرو بن سعيد بن العاص لما رآه يبعث البعوث إلى مكة. توفي سنة (٦٨ هـ). \"تجريد أسماء الصحابة\" للذهبي ٢/ ١٧٧، \"الإصابة\" لابن حجر ٧/ ٩٨، \"تقريب التهذيب\" لابن حجر (٨١٥٨).\n(٤) في (أ): عن.\n(٥) [٣٣٣، ٣٣٤] الحكم على الإسناد:\nإسناده ضعيف للانقطاع فابن أبي فديك لم يدرك سعيد المقبري وفي إسناد =","vol":"4","page":366},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= المصنف خطأ لم أعلم مصدره وهو إسقاط اسم ابن أبي ذئب ولكن الحديث صحيح لوجود ابن أبي ذئب بين ابن أبي فديك وسعيد المقبري عند غير المصنف كما سيأتي في التخريج. وهو في \"مختصر المزني\" ٨/ ٣٤٥.\nالتخريج:\nورواه البيهقي في \"السنن الكبرى\" ٨/ ٥٢ عن أبي زكريا بن أبي إسحاق المزكي.\nورواه البغوي في \"معالم التنزيل\" ١/ ١٩١ من طريق عبد العزيز بن أحمد الخلال كلاهما عن أبي العباس الأصم به. وعندهم: ابن أبي فديك عن ابن أبي ذئب عن سعيد بن أبي سعيد المقبري به.\nورواه الطبري في \"تهذيب الآثار\" (مسند ابن عباس) ١/ ٢٩ (٣٣) عن ابن عبد الحكم قال: حدثنا ابن أبي فديك به.\nوابن أبي ذئب هو محمد بن عبد الرحمن، ثقة، فقيه، فاضل، وهذا إسناد حسن من أجل ابن أبي فديك وقد توبع، فالحديث صحيح لغيره.\nرواه أبو داود في كتاب الديات، باب ولي العمد يرضى بالدية (٤٥٠٤)، والترمذي كتاب الديات، باب ما جاء في حكم ولي القتيل في القصاص والعفو (١٤٠٦) وقال: هذا حديث حسن صحيح. والإمام أحمد في \"مسنده\" ٦/ ٣٨٤ (٢٧١٦٠)، والدارقطني في \"السنن\" ٣/ ٩٥، والبيهقي في \"السنن الكبرى\" ٨/ ٥٢ كلهم من طرق عن يحيى بن سعيد.\nورواه الإمام الشافعي في \"الرسالة\" (ص ٤٥٠) (٢٣٤) ومن طريقه الدولابي في \"الكنى والأسماء\" ١/ ١٤٥، ١٦٠، عن أبي حنيفة بن السماك بن الفضل الشهابي.\nورواه الطبراني في \"المعجم الكبير\" ٢٢/ ١٨٦ (٤٨٦) من طريق عبد العزيز بن محمد.\nورواه الدارقطني في \"السنن\" ٣/ ٩٦ من طريق عثمان بن عمر.\nكلهم عن ابن أبي ذئب قال: حدثني سعيد بن أبي سعيد به. وبعضهم يرويه مطولًا، ويقتصر بعضهم على قوله: ثم أنتم يا خزاعة.","vol":"4","page":367},{"text":"﴿فَمَنِ اعْتَدَى﴾ أي (١): ظلم وتجاوز الحد ﴿بَعْدَ ذَلِكَ﴾ فقتل بعد أخذه (٢) الدية. قال الحسن: كان الرجل في الجاهلية إذا قتل قتيلًا فرّ إلى قومه؛ فيجيء قومه فيصالحون بالدية، فيقول ولي المقتول: أنا (٣) أقبل الدية حتى يأمن القاتل، ويخرج فيقتله، ثم يرمي إليهم بالدية (٤)، فذلك الاعتداء (٥).\n﴿فَلَهُ عَذَابٌ أَلِيمٌ﴾: يقتل في الدنيا، ولا يعفى عنه.\nقال النبي - ﷺ -: \"لا أعافي (٦) رجلًا قتل بعد أخذه (٧)\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) في (ح): أخذته. وفي (أ): أخذ.\n(٣) في (ش)، (ح)، (أ): إني.\n(٤) في (أ): الدية.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ١١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٥ (١٧٢٢) ورواه أيضًا وكيع وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣١٧.\n(٦) ورد في رواية أحمد وأبي داود: (لا أعفى). قال ابن الأثير: ومنه حديث القصاص: (لا أعْفى ...) هذا دعاء عليه؛ أي لا كثر ماله ولا استغنى.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٦٦.\nانظر: \"لسان العرب\" لابن منظور (عفى) ٩/ ٢٩٦ وقال السندي: وهذا المعنى يدل على أن (أَعْفَى) ماض مبني للمفعول وهو كذلك في نسخ صحيحة. وفي بعض النسخ والأصول الصحيحة بضم الهمزة، وكسر الفاء، أي بصيغة المتكلم من الإعفاء لغة في العفو، أي: لا أدعه، ولا أتركه، بل أقتص منه.\n\"عون المعبود\" ٦/ ١٤٦ وفي باقي المصادر (لا أُعَافي). قال المناوي: لا أُعَافي بضم الهمزة، وكسر الفاء، لا أترك القتل عمن قتل بعد أخذ الدية. \"فيض القدير\" ٦/ ٤٩٣.\n(٧) في (ح): أخذته. وفي (أ): أخذ.","vol":"4","page":368},{"text":"الدية\" (١). وفي الآخرة عذاب النار.\n_________\n(١) رواه أبو داود في كتاب الديات، باب من يقتل بعد أخذ الدية (٤٥٠٧)، ومن طريقه رواه البيهقي في \"السنن الكبرى\" ٨/ ٥٤ عن موسى بن إسماعيل.\nورواه الإمام أحمد في \"المسند\" ٣/ ٣٦٣ (١٤٩١١) عن عفان.\nورواه الطيالسي في \"مسنده\" (ص ٢٤٣) (١٧٦٣) كلهم عن حماد بن سلمة قال: أخبرنا مطر الوراق وأحسبه عن الحسن عن جابر به. وعند الطيالسي: عن مطر عن رجل عن جابر.\nقال المنذري: الحسن هذا هو البصري، ولم يسمع من جابر بن عبد الله، فهو منقطع، ومطر بن طهمان الوراق ضعفه غير واحد، ولم يجزم بسماعه من الحسن. وقد روي هذا عن الحسن عن النبي - ﷺ -. \"مختصر السنن\" ٦/ ٣٠٦ وقال ابن حجر: رواه أبو داود، وفي سنده انقطاع. \"فتح الباري\" ١٢/ ٢٠٩.\nوالمرسل رواه البيهقي في \"السنن الكبرى\" ٨/ ٥٤ من طريق سعيد بن أبي عروبة. وابن عدي في \"الكامل\" ٦/ ٣٩٦، والعقيلي في \"الضعفاء الكبير\" ٩/ ٢١٤ من طريق يحيى بن سعيد القطان، كلاهما عن مطر الوراق، عن الحسن مرسلًا.\nورُوي من حديث قتادة مرسلًا، رواه عبد الرزاق في \"مصنفه\" ١٠/ ١٥ (١٨٢٠٠) وفي \"تفسير القرآن\" ١/ ٦٧ عن معمر.\nورواه الطبري في \"جامع البيان\" ٢/ ١١٢ من طريق سعيد، كلاهما عن قتادة قال وذكر لنا أن رسول الله - ﷺ - ... فذكره بنحوه مرسلًا. ورواه عن قتادة أيضًا ابن المنذر كما في \"الدر المنثور\" للسيوطي ١/ ٣١٧.\nوروي من حديث سمرة رواه سمويه في \"فوائده\" كما في \"الدر المنثور\" للسيوطي ١/ ٣١٧، وقال ابن كثير: قال سعيد بن أبي عروبة، عن قتادة، عن الحسن، عن سمرة قال: قال رسول الله - ﷺ - ... فذكره. \"تفسير القرآن العظيم\" ٢/ ١٦٦. قال الشيخ أحمد شاكر: هذا إسناد يمكن أن يكون صحيحًا لو علمنا إسناده إلى سعيد ابن أبي عروبة، ومن الذي رواه من طريقه. \"جامع البيان\" للطبري ٣/ ٣٧٦.\nوله شاهد من حديث ابن عمر رواه ابن عدي في \"الكامل\" ٤/ ٤٩٣ من طريق سويد ابن عبد العزيز الواسطي وهو ضعيف \"تقريب التهذيب\" لابن حجر (٢٦٩٢). =","vol":"4","page":369},{"text":"وفي هذِه الآية دليل على أن القاتل لا يصير كافرًا، ولا يبقى خالدًا في النار بما أتاه؛ لأن الله -﷿- خاطبهم فقال (١): ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ﴾ (٢) ولا خلاف أن القصاص واقع في العمد فلم يسقط عنه اسم الإيمان بارتكاب هذِه الكبيرة، وقال في آخر الآية ﴿فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ﴾ فسمى القاتل أخًا للمقتول، وقال ﴿ذَلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ﴾ وهما يلحقان المؤمنين دون الكافرين. ويروى (٣) أن مسروقًا سئل: هل للقاتل توبة؟ فقال: لا أغلق بابا فتحه الله (٤).\n\n<span data-type=\"title\" id=toc-551>١٧٩ </span>- (قوله -﷿-) (٥) ﴿وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ﴾\nأي (٦): بقاء؛ لأنه إذا علم أنه إن (٧) قَتَل قُتِل، أمسك وارتدع عن القتل، ففيه حياة للذي هَمَّ بقتله، وحياة للهَامِ أيضًا، ولهذا قيل في المثل: القتل أنفى للقتل (٨). قال قتادة: كم من رجل قد هَمَّ بداهية\n_________\n= والحديث صححه السيوطي في \"الجامع الصغير\" وضعفه الشيخ أحمد شاكر والألباني.\nانظر: \"فيض القدير\" للمناوي ٦/ ٤٩٣، \"جامع البيان\" للطبري ٣/ ٣٧٦، \"مشكاة المصابيح\" ٢/ ١٠٣٤ (٣٤٧٩).\n(١) في (ح): بقوله.\n(٢) ساقطة من (أ).\n(٣) في (ش): ورواه.\n(٤) لم أجد من رواه.\n(٥) ساقطة من (ح).\n(٦) ساقطة من (ش)، (ح).\n(٧) في (أ): إذا.\n(٨) في (ش)، (ح): قلل القتل. وكذا في كتاب \"الصناعتين\" لأبي هلال العسكري =","vol":"4","page":370},{"text":"لولا مخافة القصاص لوقع بها، ولكن الله -﷿- حجز عباده بعضهم عن بعض (١). هذا قول أكثر المفسرين (٢). وقال السدي: كانوا يقتلون بالواحد اثنين (٣) والعشرة والمائة، فلما قصروا على الواحد بالواحد كان في ذلك حياة (٤).\nوقيل: أراد به في الآخرة؛ لأن من أقيد (٥) منه في الدنيا حَيّ في الآخرة، وإذا (٦) لم يقتص منه في الدنيا اقتص منه في الآخرة فمعنى الحياة سلامته من قصاص الآخرة.\nوقرأ (٧) أبو الجوزاء (ولكم في القصص حياة) (٨) أراد القرآن فيه\n_________\n= (ص ١٨١)، \"النكت في إعجاز القرآن\" (ص ٢). وعند ابن قتيبة في \"مشكل القرآن\" (ص ٧)، والجصاص في \"أحكام القرآن\" ١/ ١٥٩: القتل أقل للقتل. وقال السمين الحلبي: قول العرب القتل أوفى للقتل، ويروى: أنفى للقتل، ويروى: أكَفُّ للقتل. \"الدر المصون\" للسمين الحلبي ٢/ ٢٥٧.\n(١) رواه الطبري في \"جامع البيان\" ٢/ ١١٤ وعبد بن حميد كما في \"الدر المنثور\" ١/ ٣١٨ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٧ (١٥٩٤).\n(٢) هو قول مجاهد، والحسن، والربيع بن أنس، ومقاتل بن حيان، وابن زيد.\nانظر: \"جامع البيان\" للطبري ٢/ ١١٤ - ١١٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٢٩٧.\n(٣) في (أ): الاثنين.\n(٤) ذكره الواحدي في \"الوسيط\" ١/ ٢٦٨.\n(٥) في (أ): اقتص.\n(٦) في (أ): فإن.\n(٧) في (ش): وقال.\n(٨) من (ح)، (أ).","vol":"4","page":371},{"text":"حياة القلوب.\n﴿يَاأُولِي الْأَلْبَابِ﴾: يا ذوي العقول ﴿لَعَلَّكُمْ تَتَّقُونَ﴾ القتل (١) مخافة القود.\n\n<span data-type=\"title\" id=toc-552>١٨٠ </span>- (قوله -﷿-) (٢): ﴿كُتِبَ﴾\nأي (٣) فرض وأوجب ﴿عَلَيْكُمْ إِذَا حَضَرَ﴾ جاء (٤) ﴿أَحَدَكُمُ الْمَوْتُ﴾ يعني: أسباب الموت، وآثاره، ومقدماته من العلل والأمراض، ولم يرد المعاينة.\n﴿إِنْ تَرَكَ خَيْرًا﴾ أي: مالًا، نظيره قوله -﷿-: ﴿وَمَا تُنْفِقُوا مِنْ خَيْرٍ﴾ (٥) وقوله: ﴿إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا﴾ (٦) وقوله: ﴿مِنْ خَيْرٍ فَقِيرٌ﴾ (٧) وقوله (٨) ﴿وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ﴾ (٩). ﴿الْوَصِيَّةُ﴾ في رفعها وجهان، أحدهما: اسم (١٠) ما لم يسم فاعله وهو قوله ﴿كُتِبَ﴾ (١١).\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (ش)، (ح)، (أ).\n(٣) من (ح) و(أ).\n(٤) ساقطة من (ش)، (ح)، (أ).\n(٥) البقرة: (٢٧٢ - ٢٧٣).\n(٦) النور: ٣٣.\n(٧) القصص: ٢٤.\n(٨) ساقطة من (أ)، وفي (ش): قوله تعالى.\n(٩) العاديات: ٨.\n(١٠) في (ح): الاسم.\n(١١) في (أ) زيادة: عليكم.","vol":"4","page":372},{"text":"والثاني: بخبر (١) حرف الصفة، وهو اللام (٢) في قوله -﷿-: ﴿لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ﴾ يعني: لا يزيد على الثلث، ولا يوصي للغني، ويدع الفقير، كما قال ابن مسعود: الوصية للأخل فالأخل (٣).\nأي: للأحوج (٤) فالأحوج.\n﴿حَقًّا﴾ أي (٥): واجبًا. وهو نصب على المصدر أي: حق (٦) ذلك حقًا، وقيل: على المفعول، أي: جعل الوصية حقًا، وقيل (٧): على القطع من الوصية (٨).\n_________\n(١) في (أ): بحذف.\n(٢) \"معاني القرآن\" للفراء ١/ ١١٠، \"معاني القرآن\" للزجاج ١/ ٢٥٠، \"إعراب القرآن\" للنحاس ١/ ٢٨٣.\n(٣) لم أجده مسندًا بهذا اللفظ.\nوذكره الماوردي في \"النكت والعيون\" ١/ ٢٣٣ بلفظ: الأجل فالأجل، وهو تصحيف انظر \"النكت والعيون\" رسالة دكتوراه لمحمد الشايع ٢/ ٥٤٩، والبغوي في \"معالم التنزيل\" ١/ ١٩٣، وأبو حيان في \"البحر المحيط\" ٢/ ٢٥.\nوقد روى عبد الرزاق في \"مصنفه\" ٩/ ٦٨ (٦٣٧١) من طريق أبي ميسرة الهمداني عن ابن مسعود أنه قال يخاطب أهل الكوفة في الوصية: . . فما يمنعه أن يضع ماله في الفقراء والمساكين.\nورواه الطبراني، قال الهيثمي: رواه الطبراني ورجاله رجال الصحيح، \"مجمع الزوائد\" ٤/ ٢١٢.\n(٤) في (أ): الأحوج.\n(٥) ساقطة من (ش)، (ح)، (أ).\n(٦) في (ش): أحق.\n(٧) كتبت فوق السطر في (ش).\n(٨) \"معاني القرآن\" للزجاج ١/ ٢٥١، \"مشكل إعراب القرآن\" لمكي ١/ ٨٤، =","vol":"4","page":373},{"text":"﴿عَلَى الْمُتَّقِينَ﴾: على (١) المؤمنين.\nواختلف العلماء في حكم هذِه الآية، فقال قوم: كانت الوصية للوالدين والأقربين فرضًا واجبًا على من مات، وله مال حتى نزلت آية (٢) المواريث في سورة النساء (٣)، فنسخت الوصية للوالدين والأقربين الذين (٤) يرثون وبقي (٥) فرض الوصية للأقرباء الذين لا يرثون، وللوالدين اللذين (٦) لا يرثان بكفر أو رق على من كان له مال، فخطب رسول الله - ﷺ - لما نزلت هذِه الآية، فقال:\n\"ألا (٧) إن الله -﷿- قد أعطى كل ذي حق حقه فلا وصية لوارث\" (٨)\n_________\n= \"المحرر الوجيز\" لابن عطية ١/ ٢٤٨، \"البحر المحيط\" لأبي حيان ٢/ ٢٥ - ٢٦، \"الدر المصون\" للسمين الحلبي ٢/ ٢٦١ - ٢٦٣.\n(١) ساقطة من (ح).\n(٢) في (ح): آيات.\n(٣) قوله تعالى: ﴿يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ ...﴾ [النساء: ١١].\n(٤) في (ش): والذين.\n(٥) في (أ): وهي.\n(٦) في (ش)، (ح): الذين.\n(٧) ساقطة من (أ).\n(٨) روي هذا الحديث عن جماعة من الصحابة والتابعين:\nمنها حديث أبي أمامة الباهلي. رواه أبو داود في كتاب الوصايا، باب ما جاء في الوصية للوارث (٣٥٦٥)، عن عبد الوهاب بن نجدة. والترمذي في كتاب الوصايا، باب ما جاء لا وصية لوارث (٢١٢٠) وقال: حديث حسن صحيح. عن علي بن حجر. وابن ماجه في كتاب الوصايا، باب لا وصية لوارث (٢٧١٣)، عن هشام بن عمار. والإمام أحمد في \"مسنده\" ٥/ ٢٦٧ (٢٢٢٩٤)، عن أبي المغيرة. =","vol":"4","page":374},{"text":"فبين أن الميراث والوصية لا يجتمعان، فآية الميراث (١) هي\n_________\n= ورواه عبد الرزاق في \"مصنفه\" ٤/ ١٤٨ (٧٢٧٧) ومن طريقه الطبراني في \"المعجم الكبير\" ٨/ ١٣٥ (٧٦١٥) كلهم عن إسماعيل بن عياش قال: حدثني شرحبيل بن مسلم الخولاني قال: سمعت أبا أمامة الباهلي به ... قال ابن حجر: حسن الإسناد. \"التلخيص الحبير\" ٣/ ١٠٦.\nوحديث عمرو بن خارجة، رواه الترمذي في كتاب الوصايا، باب ما جاء لا وصية لوارث (٢١٢١) وقال: هذا حديث حسن صحيح. والنسائي في كتاب الوصايا، باب إبطال الوصية للوارث ٦/ ٢٤٧، وابن ماجه في كتاب الوصايا، باب لا وصية لوارث (٢٧١٢)، والدارمي (٣٣٠٣)، والإمام أحمد في \"مسنده\" ٤/ ١٨٦ - ١٨٧ (١٧٦٦٣، ١٧٦٦٩)، والطيالسي في \"مسنده\" (ص ١٦٩) (١٢١٧)، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٤٢٨ (٢٤٨٢)، وأبو يعلى في \"مسنده\" ٣/ ٨٧ (١٥٠٨). وفي سنده اضطراب.\nانظره في \"نصب الراية\" للزيلعي ٤/ ٤٠٣.\nانظر بقية الروايات في \"نصب الراية\" للزيلعي ٤/ ٤٠٣ - ٤٠٥، \"التلخيص الحبير\" لابن حجر ٣/ ١٠٦ - ١٠٧.\nقال ابن حجر -بعد أن ذكر بعض الروايات لهذا الحديث-: ولا يخلو إسناد كل منها من مقال، لكن مجموعها يقتضي أن للحديث أصلًا، بل جنح الشافعي في \"الأم\" إلى أن هذا المتن متواتر. \"فتح الباري\" ٥/ ٣٧٢. وقال الشافعي: ... فكان هذا نقل عامة عن عامة، وكان أقوى في بعض الأمر من نقل واحد عن واحد، وكذلك وجدنا أهل العلم عليه مجمعين. \"الرسالة\" (ص ١٣٩).\nقال ابن عبد البر: استفاض عند أهل العلم قوله: \"لا وصية لوارث\"، استفاضة هي أقوى من الإسناد والحمد لله. \"التمهيد\" ٢٣/ ٤٤٢.\nوالحديث ذكره السيوطي والكتاني في الأحاديث المتواترة.\nانظر: \"الأزهار المتناثرة\" للسيوطي (ص ١١٩)، \"نظم المتناثر\" للكتاني (ص ١٦٧).\n(١) في (أ): المواريث.","vol":"4","page":375},{"text":"الناسخة، وقول رسول الله - ﷺ - هو المبين، هذا قول ابن عباس (١)، وطاوس (٢)، وقتادة (٣)، والحسن (٤)، ومسلم بن يسار (٥)، والعلاء\n_________\n(١) رواه البخاري في الوصايا باب لا وصية لوارث (٢٧٤٧)، وأبو داود في الوصايا، باب ما جاء في نسخ الوصية للوالدين (٢٨٦٩)، والدارمي في \"المسند\" (٣٣٠٤)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٣٠ - ٢٣١) (٤٢١، ٤٢٣)، والطبري في \"جامع البيان\" ٢/ ١١٧، ١١٨، ١١٩.\n(٢) رواه سعيد بن منصور في \"السنن\" ٢/ ٦٦٥ (٢٥٣)، وابن أبي شيبة في \"مصنفه\" ١٠/ ٤١١ (٣١٣٠٤)، والطبري في \"جامع البيان\" ٢/ ١١٧، والبيهقي في \"السنن الكبرى\" ٦/ ٢٦٥، وابن الجوزي في \"نواسخ القرآن\" (ص ١٦٣)، وذكره الشافعي في \"الرسالة\" (ص ١٤٣)، والنحاس في \"الناسخ والمنسوخ\" ١/ ٤٨٤. انظر أيضًا الأثر التالي عن طاوس.\n(٣) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٦٨، والطبري في \"جامع البيان\" ٢/ ١١٧، والدارمي في \"المسند\" (٣٣٠٤)، وابن الجوزي في \"نواسخ القرآن\" (ص ١٦٤ - ١٦٥) وعندهما: قال قتادة: فصارت الوصية لمن لا يرث من قريب أو بعيد؟ ! !\n(٤) رواه سعيد بن منصور في \"السنن\" ٢/ ٦٥٥ (٢٤٧)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٣١) (٤٢٥)، والدارمي في \"المسند\" (٣٢٧٦)، والطبري في \"جامع البيان\" ٢/ ١١٧ - ١١٨، والبيهقي في \"السنن الكبرى\" ٦/ ٢٦٥، وابن الجوزي في \"نواسخ القرآن\" (ص ١٦٢)، وذكره النحاس في \"الناسخ والمنسوخ\" ١/ ٤٨٣.\n(٥) مسلم بن يسار الأموي مولاهم أبو عبد الله البصري ويقال المكي.\nيقال له مسلم سكرة، ومسلم المصبح. ثقة، عابد. قال ابن عون: كان مسلم بن يسار لا يُفضَّلُ عليه أحد في ذلك الزمان. قال ابن حجر: ذكره ابن حبان في \"الثقات\" وفرق بينه وبين المكي، وكذا فرق البخاري بين البصري والمكي. قلت: وكذا صنع ابن أبي حاتم، وذهب الخطيب، والمزي، والذهبي، وابن حجر إلى أنهما واحد، وجزم بذلك حيث قال البصري نزيل مكة. توفي سنة (١٠٠ هـ) أو (١٠١ هـ). =","vol":"4","page":376},{"text":"ابن زياد (١)، والربيع (٢)، وابن زيد (٣)، وقال الضحاك: من مات ولم يوص لذوي (٤) قرابته فقد ختم عمله بمعصية (٥). وقال طاوس: من أوصى لقوم سمّاهم، وترك ذوي (٦) قرابته محتاجين إليه (٧) انتزعت\n_________\n= \"التاريخ الكبير\" للبخاري ٧/ ٢٧٥، ٢٧٦، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٩٨، \"الثقات\" لابن حبان ٥/ ٣٩٠ - ٣٩١، \"موضح أوهام الجمع والتفريق\" للخطيب ١/ ١٧٠، \"تهذيب الكمال\" للمزي ٢٧/ ٥٥١، \"الكاشف\" للذهبي (٥٤٣٥)، \"تهذيب التهذيب\" لابن حجر ٤/ ٧٣.\n(١) العلاء بن زياد بن مطر العدوي أبو نصر البصري.\nثقة. أحد العباد. توفي في آخر ولاية الحجاج سنة (٩٤ هـ).\n\"الثقات\" لابن حبان ٥/ ٢٤٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٤٣، \"تقريب التهذيب\" لابن حجر (٥٢٣٨).\nوقول مسلم والعلاء وردا في أثر واحد رواه ابن أبي شيبة في \"مصنفه\" ١٠/ ٤١١ (٣١٣٠٥)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٣٢) (٤٢٦)، والطبري في \"جامع البيان\" ٢/ ١١٨، وابن الجوزي في \"نواسخ القرآن\" (ص ١٩٢).\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ١١٨، وذكره ابن أبي حاتم في تفسير القرآن العظيم\" ١/ ٢٩٩ - ٣٠٠.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ١١٨، وذكره مكي بن أبي طالب في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٤٣) لكنهما ذكرا قوله ضمن من يرى عدم وجوب الوصية لأحد على أحد أي: ضمن أصحاب الرأي الثاني الذي سيذكره المصنف.\n(٤) في (ح)، (أ): لذي.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ١١٦، وسعيد بن منصور في \"السنن\" (طبعة الأعظمي) ١/ ١٣٥ (٣٥٦) وبمعناه برقم (٣٥٧)، وذكره النحاس في \"الناسخ والمنسوخ\" ١/ ٤٨٤، ومكي في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٤٤).\n(٦) في (ش): لذي.\n(٧) ساقطة من (ح).","vol":"4","page":377},{"text":"منهم، وردَّت إلى ذوي قرابته (١).\nوقال آخرون: بل نسخ (٢) ذلك كله بالميراث، فهذِه الآية منسوخة، ولا يجب على أحد وصية لأحد قريب ولا (٣) بعيد؛ فإن أوصى فحسن، وإن لم يوص فلا شيء عليه، وهذا قول علي (٤)، وابن عمر (٥)، وعائشة، وعكرمة (٦)، ومجاهد (٧)، والسدي (٨).\n_________\n= رواه عبد الرزاق في \"مصنفه\" ٩/ ٨١ (١٦٤٢٦)، والطبري في \"جامع البيان\" ٢/ ١١٧، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ا/٣١٩.\n(٢) بعدها في (أ): الله تعالى.\n(٣) في (أ): أو.\n(٤) انظر الأثر الآتي عن علي.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ١١٩، والبيهقي في \"السنن الكبرى\" ٦/ ٢٦٥، وابن الجوزي في \"نواسخ القرآن\" (ص ١٦٢)، ورواه أيضًا وكيع، وابن أبي شيبة، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" ١/ ٣٢٠، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٩، ومكي بن أبي طالب في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٤٣).\nانظر الأثر الآتي عن ابن عمر.\n(٦) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٣٠) (٢٢)، والطبري في \"جامع البيان\" ٢/ ١١٩، والدارمي في \"المسند\" (٣٣٠٦).\n(٧) \"تفسير مجاهد\" ١/ ٩٥، ورواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٣١) (٤٢٤)، والطبري في \"جامع البيان\" ٢/ ١٢٠، وابن الجوزي في \"نواسخ القرآن\" (ص ١٦٢)، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٩، ومكي في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٤٣).\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ١٢٠، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٩، ومكي بن أبي طالب في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٤٣).","vol":"4","page":378},{"text":"وقال شريح (١) في هذِه الآية: كان الرجل يوصي بماله كله حتى نزلت آية المواريث (٢). وقال عروة بن الزبير: دخل علي - ﵁ - على مريض يعوده، فقال: إني أريد أن أوصي. قال (٣) علي: إن الله -﷿- يقول (٤): ﴿إِنْ تَرَكَ خَيْرًا﴾ وإنما تدع شيئًا يسيرًا فدعه لعيالك، فإنه أفضل (٥).\n_________\n(١) شريح بن الحارث بن قيس الكندي النخعي القاضي أبو أمية الكوفي.\nثقة، مخضرم. يقال: له صحبة، ولم يصح. استقضاه عمر على الكوفة، وأقره علي، وأقام على القضاء بها ستين سنة، وقضى بالبصرة سنة. ووصفه علي - ﵁ - بأنه أقضى العرب. توفي قبل (٨٠ هـ) أو بعدها وله مائة وثمان سنين أو أكثر.\n\"أخبار القضاة\" لوكيع ٢/ ١٩٨ - ٣٩٨، \"تذكرة الطالب المعلم\" (ص ٦٨)، \"تهذيب التهذيب\" لابن حجر ٢/ ١٦٠، \"تقريب التهذيب\" لابن حجر (٢٧٧٤).\n(٢) في (أ): الميراث.\nرواه الطبري في \"جامع البيان\" ٣٠/ ١١٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٩٩.\n(٣) في (ش)، (أ): فقال.\n(٤) في (١): قال.\n(٥) رواه سفيان الثوري في \"تفسيره\" (ص ٥٥) (٥٧)، وعنه عبد الرزاق في \"مصنفه\" ٩/ ٦٣ (١٦٣٥٢).\nورواه أيضًا عبد الرزاق في \"المصنف\" ٩/ ٦٢ (١٦٣٥١)، وفي \"تفسير القرآن\" ١/ ٦٨، ومن طريقه الطبري في \"جامع البيان\" ٣/ ١٢١ عن معمر.\nورواه سعيد بن منصور في \"السنن\" ٢/ ٦٥٩ (٢٥١)، ومن طريقه البيهقي في \"السنن الكبرى\" ٦/ ٢٧٠، عن أبي معاوية.\nورواه الدارمي في \"المسند\" (٣٢٣٢)، عن محمد بن كناسة، ومن طريق حماد بن زيد. =","vol":"4","page":379},{"text":"وروى أيوب، عن نافع، عن ابن عمر أنه لم يوص (١)، وقال: أما مالي فالله أعلم ما كنت أصنع فيه في الحياة، وأما (٢) رِباعي (٣) فما أحب أن يشرك ولدي فيها أحد (٤).\nوروى ابن أبي مليكة أن رجلًا قال لعائشة ﵂: إني أريد أن أوصي. قالت: كم مالك؟ قال: ثلاثة آلاف (٥). قالت: كم\n_________\n= ورواه ابن أبي شيبة في \"مصنفه\" ١٠/ ٤٤١ (٣١٤٦٦)، والحاكم في \"المستدرك\" ٢/ ٣٠١، وعنه البيهقي في \"السنن الكبرى\" ٦/ ٢٧٠ من طريق أبي خالد الأحمر.\nورواه ابن أبي حاتم ١/ ٢٩٨ (١٥٩٩) من طريق عبدة بن سليمان.\nورواه الطبري في \"جامع البيان\" ٤/ ٢٠٣٤ من طريق حماد بن سلمة، وعثمان بن الحكم، وابن أبي الزناد. كلهم عن هشام بن عروة، عن أبيه به، بألفاظ متقاربة، في بعضها زيادة بذكر عدد المال.\nورواه أيضًا الفريابي، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ١/ ٣١٨.\nقال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه. وتعقبه الذهبي بقوله: فيه انقطاع. \"المستدرك\" ٢/ ٣٠١ قلت: لعله يريد الانقطاع بين عروة وعلي.\n(١) في (ح): أن ابن عمر لم يوص.\n(٢) كررت في (ح).\n(٣) الرَّبع المنزل ودار الإقامة، ورَبْعُ القوم مَحَلَّتُهم، والرِّباع جمعه.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٨٩.\n(٤) في (أ): أن يشارك فيها ولدي أحد.\nرواه الطبري في \"جامع البيان، ٣/ ١١٩ قال: حدثني يعقوب قال: حدثنا ابن علية قال: حدثنا: أيوب به.\nوقال ابن حجر: رواه ابن المنذر وغيره، وسنده صحيح.\n\"فتح الباري\" ٥/ ٣٥٩.\n(٥) في (ش): ألف.","vol":"4","page":380},{"text":"عيالك؟ قال: أربعة. قالت: إنما قال الله -﷿-: ﴿إِنْ تَرَكَ خَيْرًا﴾، وإنما (١) هذا شيء يسير فاتركه لعيالك (٢).\nوروى سفيان، عن نُسَيْر بن ذعْلُوق (٣)، قال: قال عزرة (٤) بن\n_________\n(١) في (ح): وإن.\n(٢) رواه ابن أبي شيبة في \"مصنفه\" ١٠/ ٤٤١ (٣١٤٦٧)، وسعيد بن منصور في \"السنن\" ٢/ ٦٥٦ (٢٤٨). ومن طريقه رواه البيهقي في \"السنن الكبرى\" ٦/ ٢٧٠ كلاهما عن أبي معاوية، عن محمد بن شريك، عن ابن أبي مليكة به.\nورواه أيضًا ابن المنذر كما في \"الدر المنثور\" ١/ ٣١٩. وروى عبد الرزاق في \"مصنفه\" ٩/ ٦٣ (١٦٣٥٤)، والطبري في \"جامع البيان\" ٢/ ١٢١ كلاهما من طريق منصور بن صفية، عن عبد الله بن عبيد بن عمير -وعند الطبري: ابن عيينة أو عتبة- عن عائشة بمعناه، وفيه أن المال أربعمائة دينار. وروى عبد الرزاق في \"مصنفه\" ٩/ ٦٣ (١٦٣٥٥) من طريق أم منصور بنت عبد الرحمن، عن عائشة بنحو حديث عبد الله بن عبيد.\n(٣) نسير بن ذعلوق الثوري مولاهم، أبو طعمة الكوفي.\nقال يحيى بن معين، ويعقوب بن سفيان، والعجلي، والدارقطني: ثقة. وذكره ابن حبان في \"الثقات\". وقال ابن عبد البر: هو عندهم من ثقات الكوفيين. وقال أبو حاتم: صالح. وقال ابن حزم، وعبد الحق الإشبيلي: لا شيء. وتعقبهما ابن القطان بأن نسير قد وثق.\nوقال الذهبي: وثق. وقال ابن حجر: صدوق لم يصب من ضعفه. من الرابعة. \"تاريخ يحيى بن معين\" رواية الدارمي (ص ٢٢١)، \"معرفة الثقات\" للعجلي (ص ٤٤٩)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٥٠٩، \"سؤالات البرقاني للدارقطني\" (ص ٦٨) (٥٢٤) \"المحلى\" لابن حزم ٧/ ٥١٨، \"بيان الوهم والإيهام\" لابن القطان ٢/ ٣٣٤، \"الكاشف\" للذهبي (٥٨٠٧)، \"تهذيب التهذيب\" لابن حجر ٤/ ٢١٦، \"تقريب التهذيب\" لابن حجر (٧١٠٧).\n(٤) في (ش)، (أ): عروة.","vol":"4","page":381},{"text":"ثابت (١) للربيع بن خثيم: أوص لي بمصحفك. قال: فنظر إلى ابنه فقال: ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ﴾ (٢) (٣).\nوروى سفيان عن الحسن (٤) بن عبيد (٥) الله، عن إبراهيم قال: ذكر (٦) أن زبيرًا وطلحة كانا يشددان في الوصية.\n_________\n(١) عزرة بن ثابت.\nقال البخاري: عزرة سمع الربيع بن خثيم قوله، روى عنه أبو طعمة. وبنحو هذا قال ابن أبي حاتم لكن سماه عزرة بن حزام. وذكره ابن حبان في \"الثقات\"، وقال: عداده في أهل الكوفة ... إن لم يكن بعزرة بن دينار الأعور فلا أدري من هو. وقال الدارقطني وابن ماكولا: منقطع حديثه عن الكوفيين.\n\"التاريخ الكبير\" للبخاري ٧/ ٦٦، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٢، \"الثقات\" لابن حبان ٧/ ٣٠٠، \"المؤتلف والمختلف\" للدارقطني ٣/ ١٦٨٧، \"إكمال تهذيب الكمال\" لابن ماكولا ٦/ ٢٠١، \"لسان الميزان\" لابن حجر ٤/ ١٦٦.\nوليس هو بعزرة بن ثابت البصري فهذا بصري وذاك كوفي، وقد فرق العلماء بينهما.\n(٢) الأنفال: ٧٥.\n(٣) الأثر رواه ابن أبي شيبة في \"مصنفه، ١٠/ ٤٥٧ (٣١٥٤٣)، عن ابن مهدي -وعنده، قال: قال رجل للربيع بن خثيم- ورواه الطبري في \"جامع البيان\" ٢/ ١١٩ - ١٢٠ من طريق محمد بن يوسف، كلاهما عن سفيان به.\n(٤) في (ح): الحسين.\n(٥) من (ش)، (ح)، (أ) وهو الصواب. وفي (س): عبد.\nالحسن بن عبيد الله بن عروة النخعي، أبو عروة الكوفي، ثقة، فاضل، توفي سنة (١٣٩ هـ).\n\"تهذيب الكمال\" ٦/ ١٩٩، \"تهذيب التهذيب\" ١/ ٤٠١، \"تقريب التهذيب\" (١٢٥٤).\n(٦) في (ح): ذكرنا له. وفي (أ): ذكر له.","vol":"4","page":382},{"text":"فقال (١): ما كان عليهما أن يفعلا، مات النبي - ﷺ - ولم يوص، وأوصى أبو بكر؛ أي ذلك فعلت فحسن (٢).\n\n<span data-type=\"title\" id=toc-553>١٨١ </span>- قوله -﷿-: ﴿فَمَنْ بَدَّلَهُ﴾\nأي: فمن (٣) غيِّر الوصية من الأوصياء، أو الأولياء، أو الشهود (٤)\n_________\n(١) ساقطة من (ش).\n(٢) رواه عبد الرزاق في \"مصنفه\" ٩/ ٥٧ (١٦٣٣٢)، وفي \"تفسير القرآن العظيم\" ١/ ٦٨، ومن طريقه رواه الطبري في \"جامع البيان\" ٢/ ١٢٠، ورواه الطبري في \"جامع البيان\" ٢/ ١٢٠، من طريق يزيد، كلاهما عن سفيان الثوري به.\nوهذا سند صحيح إلى إبراهيم؛ لكنه لم يدرك أحدًا من الصحابة.\nوقد ثبت أن النبي - ﷺ - لم يوص في حديث عبد الله بن أبي أوفى، وقد سأله طلحة ابن مصرف: هل كان النبي - ﷺ - أوصى؟ قال: لا.\nرواه البخاري في كتاب الوصايا، باب الوصايا (٢٧٤٠)، ومسلم في كتاب الوصية، باب ترك الوصية لمن ليس له شيء يوصي فيه (١٦٣٤).\nومن حديث عائشة قالت: ما ترك رسول الله - ﷺ - دينارًا، ولا درهمًا، ولا شاة، ولا بعيرًا، ولا أوصى بشيء.\nرواه مسلم في الموضع السابق (١٦٣٥).\nوقال النووي: معناه لم يوص بثلث ماله، ولا غيره إذ لم يكن له مال، ولا أوصى إلى علي - ﵁ -، ولا إلى غيره، بخلاف ما يزعمه الشيعة. وأما الأرض التي كانت له - ﷺ - بخيبر وفدك فقد سبلها في حياته، ونجز الصدقة بها على المسلمين. وأما الأحاديث الصحيحة في وصيته - ﷺ - بكتاب الله، ووصيته بأهل بيته، ووصيته بإخراج المشركين من جزيرة العرب، وبإجازة الوفد فليس مراده بقوله: لم يوص إنما المراد به ما قدمنا، وهو مقصود المسائل عن الوصية، فلا مناقضة بين الأحاديث. \"شرح صحيح مسلم\" ١١/ ٨٨.\n(٣) في (ش)، (ح): من.\n(٤) في (أ): اليهود. وفي (ح): والأولياء والشهود.","vol":"4","page":383},{"text":"﴿بَعْدَ مَا سَمِعَهُ﴾: عن الميت. وإنما ذكر الكناية عن الوصية، وهي (١) مؤنثة؛ لأنها في معنى الإيصاء كقوله -﷿-: ﴿فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ﴾ (٢) رده رده إلى (٣) الوعظ ونحوها كثير (٤).\nوقال المفضل: لأن الوصية قول، فذهب إلى المعنى، وترك اللفظ، كقول امرئ القيس:\nبَرَهْرَهَةْ رُؤدةٌ رَخْصةٌ (٥) ... كخُرعُوبة البانةِ المُنْفَطِر (٦)\nوالمنفطر: المنفتح بالورق، وهو أنعم ما يكون، فذهب إلى القضيب (٧)، وترك لفظ (٨) الخرعوبة.\n_________\n(١) في (ح): وهو.\n(٢) البقرة: ٢٧٥.\n(٣) في (أ): أي.\n(٤) في (أ): كثيرة.\n\"تفسير غريب القرآن \"لابن قتيبة (ص ٧٣)، \"معاني القرآن\" للزجاج ١/ ٢٥١، \"جامع البيان\" للطبري ٢/ ١٢٢ - ١٢٣، \"النكت والعيون\" للماوردي ١/ ٢٣٣.\n(٥) في (أ): ترخصه.\n(٦) البيت في \"ديوانه\" (ص ١٥٧)، \"الصحاح\" للجوهري ١/ ١١٩، و\"لسان العرب\" لابن منظور كلاهما مادة خرعب ٤/ ٦٨، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٤٩.\nوالبرهرهة: الرقيقة الجلد. والرُّؤدة: الشابة. والرُّخصة: اللينة الخلق. والخرعوبة: القضيب الغض الطري. والبانة: يريد شجر البان. \"الديوان\" (ص ١٥٧).\n(٧) في (أ): القصب.\n(٨) ساقطة من (ح)، (أ).","vol":"4","page":384},{"text":"وقوله (١): ﴿فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ﴾ وبرئ (٢) الميت ﴿إِنَّ اللَّهَ سَمِيعٌ﴾ لوصاياكم ﴿عَلِيمٌ﴾ هو بنياتكم.\n\n<span data-type=\"title\" id=toc-554>١٨٢ </span>- ﴿فَمَنْ خَافَ﴾\nأي: خشي. وقيل: علم (٣)، وهو الأجود، كقوله -﷿-: ﴿إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَإِنْ خِفْتُمْ﴾ (٤).\nوقال أبو محجن الثقفي (٥):\n_________\n(١) ساقطة من (ح)، (أ).\n(٢) في (أ): ورثة.\n(٣) روي ذلك عن سعيد بن جبير رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٣٠١ (١٦١٠).\nانظر \"تفسير غريب القرآن\" لابن قتيبة (ص ٧٣)، \"المحرر الوجيز\" لابن عطية ١/ ٢٤٩.\n(٤) البقرة: ٢٢٩.\n(٥) عمرو بن حبيب، وقيل: مالك بن حبيب. وقيل: عبد الله أبو محجن الثقفي.\nكان فارسًا، شاعرًا من الأبطال؛ لكن جلده عمر - ﵁ - في الخمر مرات، ونفاه إلى جزيرة في البحر، فهرب، ولحق بسعد بن أبي وقاص، وهو يحارب الفرس، فحبس، وقصته مع سعد في معركة القادسية مشهورة، رواها سعيد بن منصور في \"سننه\"، وغيره.\n\"السنن\" لسعيد بن منصور (طبعة الأعظمي) ٣/ ٢٣٥ - ٢٣٦، \"الشعر والشعراء\" لابن قتيبة (ص ٢٧٢)، \"الاستيعاب\" لابن عبد البر ٤/ ١٧٤٦، \"تجريد أسماء الصحابة\" للذهبي ٢/ ٢٠٠، \"الإصابة\" لابن حجر ٧/ ١٧٠.\nوهذا البيت متعلق بما قبله وهو قوله:\nإذا متُّ فادفني إلى جنب كَرْمَة\nتُرَوي عظامي في الممات عروقها","vol":"4","page":385},{"text":"فلا تدفنني بالفلاة (١) فإنني ... أخاف إذا ما مت أن لا أذوقها\nأراد: أعلم (٢). ﴿مِنْ مُوصٍ﴾ قرأ مجاهد (٣)، وعطاء (٤)، وحميد (٥)، وابن كثير، وأبو عمرو (٦)، وابن عامر، وحفص (٧)، وأبو جعفر، وشيبة، ونافع، بالتخفيف، واختاره (٨) أبو حاتم؛ لقول الناس: أوصيكم بتقوى الله، قال أبو حاتم: قرأتها بمكة بالتشديد أول ليلة أممت، فعابوها عليّ. وقرأ الباقون: (من موص) (٩) بالتشديد (١٠)،\n_________\n= وهما في \"ديوانه\" (ص ٤٨) وانظر: \"معاني القرآن\" للفراء ١/ ١٤٦، \"الأمالي\" لابن الشجري\" ١/ ٣٨٧.\n(١) في (أ): في الفلاة.\n(٢) في (ح): علم.\n(٣) روى القراءة عنه سعيد بن منصور في \"السنن\" ٢/ ٦٧٢ (٢٥٥).\n(٤) هو عطاء بن أبي رباح؛ لأن عطاء بن السائب كوفي وقراءة أهل الكوفة -غير حفص- التشديد.\n(٥) في (ح): حمد.\n(٦) في (ح): وأبو بكر.\n(٧) ساقطة من (ش)، (ح).\n(٨) ساقطة من (أ).\n(٩) ساقطة من (ش)، (ح).\n(١٠) \"السبعة\" لابن مجاهد (ص ١٧٦)، \"الحجة\" لابن خالويه (ص ٩٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٢٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٦.","vol":"4","page":386},{"text":"واختاره (١) أبو عبيد (٢) لقوله (٣) تعالى: ﴿مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى﴾ (٤) ﴿جَنَفًا﴾: جورًا وعدولًا عن الحق (٥). والجنف: الميل في الكلام، وفي الأمور (٦) كلها (٧)، يقال: جنف وأجنف وتجانف إذا مال.\nقال لبيد (٨):\nإني امرؤ منعت أُرُومةُ عامر ... ضَيْمي وقد جَنَفَت عليَّ خصوم\nوقال آخر (٩):\n_________\n(١) في (ش): اختاره.\n(٢) في (أ): عبيدة.\n(٣) في (أ): لقول الله.\n(٤) الشورى: ١٣.\n(٥) \"معاني القرآن\" للفراء ١/ ١١١، \"مجاز القرآن\" لأبي عبيدة (ص ٦٦)، \"جامع البيان\" للطبري ٢/ ١٢٥ - ١٢٦.\n(٦) في (ح): الكلام والأمور.\n(٧) \"معاني القرآن\" للزجاج ١/ ٢٥١.\n(٨) البيت في \"ديوانه\" (ص ١٣٢)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٥٥، \"لسان العرب\" لابن منظور (جنف) ٢/ ٣٨٥، والأرومة: الأصل. والضيم: الظلم. من \"الديوان\".\n(٩) هو عامر الخصفي؛ كما عند أبي عبيدة في \"مجاز القرآن\" (ص ٦٦، ٦٧)، \"لسان العرب\" لابن منظور (جنف) ٢/ ٣٨٥، قال ابن عطية: هو عامر الرامي الحضرمي المحاربي.\n\"المحرر الوجيز\" لابن عطية ١/ ٢٤٩، والبيت في \"مشكل القرآن\" لابن قتيبة (ص ٣٨٤)، \"جامع البيان\" للطبري ٢/ ١٢٦، \"الصحاح\" للجوهري (جنف) =","vol":"4","page":387},{"text":"هُمُ (١) المولى وإن جَنَفَوا علينا ... وإنَّا من لقائهم لَزُورُ\nوقرأ علي - ﵁ -: (حيفًا) بالحاء والياء (٢)، أي: ظلمًا (٣). قال الفراء: الفرق بين الجنف والحيف، أن الجنف: (عدول عن) (٤) الشيء، والحيف: حمل الشيء على الشيء حتى ينتقصه، وعلى الرجل حتى ينتقص (٥) حقه يقال: فلان (٦) يتحيف مالي أي: يتنقصه، (٧) من حافاته.\nقال المفسرون: الجنف: (٨) الخطأ (٩)، والإثم: العمد (١٠)\n_________\n= ٤/ ١٣٣٩، \"النكت والعيون\" للماوردي ١/ ٢٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٥٠، \"الدر المصون\" للسمين الحلبي ٢/ ٢٦٥، دون عزو لأحد.\n(١) في (س): همو.\n(٢) في (ح): بالياء والحاء.\n(٣) عزاها إليه القرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٥١، وأبو حيان في \"البحر المحيط\" ٢/ ٢٧.\n(٤) في (ح): حمل على.\n(٥) في (ح): يتنقصه ... يتنقص.\n(٦) ساقطة من (ح).\n(٧) في (ح): ينتقصه. وفي (ش): ينقصه.\n(٨) في (أ): الحيف، وفي (ش) الكلمة غير منقوطة.\n(٩) في (أ) زيادة: أو إثمًا.\n(١٠) وهو قول ابن عباس، ومجاهد، والضحاك، والربيع، وإبراهيم، والسدي.\nانظر \"جامع البيان\" للطبري ٣/ ١٢٧ - ١٢٨، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٠٢.","vol":"4","page":388},{"text":"واختلفوا في معنى الآية وحكمها، فقال قوم: تأويلها: من حضر مريضًا، وهو يوصي فخاف أن يخطئ في وصيته، فيفعل ما ليس له، أو يتعمد جورًا فيها، فيأمر بما ليس له، فلا حرج على من حضره أن يصلح بينه وبين ورثته بأن يأمره بالعدل في وصيته، وينهاه عن الجنف (١)، فينظر للموصي وللورثة (٢).\nوهذا قول مجاهد قال: هذا (٣) حين يحضر الرجل وهو يموت، فإذا أسرف أمره بالعدل، وإذا قصر قال: اْفعل كذا، أعط فلانًا كذا (٤).\nوقال آخرون (٥): هو أنه إذا أخطأ الميت في وصيته أو حاف (٦) فيها متعمدًا (٧) فلا حرج على وليه، أو وصيه (٨)، أو والي أمر المسلمين أن يصلح بعد موته بين ورثته (٩) وبين الموصى لهم، ويرد\n_________\n(١) في (ش) و(ح): الحيف وفي (ش) زيادة: فيه.\n(٢) في (أ): ولورثته.\n(٣) ساقطة من (أ).\n(٤) هو في \"تفسيره\" ١/ ٩٦، ورواه الطبري في \"جامع البيان\" ٣/ ١٢٣، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٢١.\nانظر: \"النكت والعيون\" للماوردي ١/ ٢٣٣، \"تفسير القرآن\" للسمعاني ٢/ ١٥٠.\n(٥) في (أ): الآخرون.\n(٦) في (ح)، (أ): خاف.\n(٧) في (ش): معتمدًا.\n(٨) في (ح): وصيه أو وليه.\n(٩) في (ش): بينه وبين ورثته.","vol":"4","page":389},{"text":"الوصية إلى العدل والحق (١)، وهذا معنى قول ابن عباس (٢)، وقتادة (٣)، وإبراهيم (٤)، والربيع (٥).\nوروى ابن جريج عن عطاء قال: هو أن يعطي (٦) عند حضور أجله بعض ورثته دون بعض مما (٧) سيرثونه بعد موته، فلا إثم على من أصلح بين الورثة (٨).\nوقال (٩) طاوس: جنفه: توليجه، وهو أن يوصي لبني ابنه يريد ابنه، ولولد (١٠) ابنته يريد ابنته، ويوصي لزوج ابنته ويريد بذل\n_________\n(١) في (ح): الحق والعدل.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ١٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٣ (١٦١٩).\n(٣) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٦٩، والطبري في \"جامع البيان\" ٢/ ١٢٤، والجصاص في \"أحكام القرآن\" ١/ ١٧١، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٢١.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ١٢٤ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٣.\n(٥) في (ح): والربيع وإبراهيم.\nرواه الطبري في \"جامع البيان\" ٢/ ١٢٤، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٣.\n(٦) في (ش): يعطا.\n(٧) في (ش): ما.\n(٨) رواه الطبري في \"جامع البيان\" ٣/ ٤٠٢.\n(٩) من (أ).\n(١٠) في (ح)، (أ): وولد.","vol":"4","page":390},{"text":"ابنته (١)، فلا حرج على من أصلح بين الورثة (٢).\nوقال (٣) السدي وابن زيد: هو في الوصية للآباء والأقربين بالأثرة، يميل إلى بعضهم على بعض (٤) في الوصية، فإن أعظم لأجره أن لا ينفذها، ولكن يصلح بينهم على ما يرى أنه الحق، ينقص بعضًا، ويزيد بعضًا (٥).\nقال ابن زيد: فعجز الموصي أن يوصي للوالدين والأقربين (٦) كما أمر (٧) الله ﷿، وعجز الوصي أن يصلح، فانتزع الله تعالى ذلك منهم، ففرض الفرائض (٨).\nلذلك قال رسول الله - ﷺ -: \"إن الله تعالى لم يرض بملك مقرب،\n_________\n(١) في (ح): ويريد ابنته بذلك. و(بذلك) ساقطة من (أ).\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ١٢٥. ورواه سفيان بن عيينة في \"تفسيره\" (ص ٣١٥)، وعبد الرزاق في \"تفسير القرآن\" ١/ ٦٩، والطبري ٢/ ١٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠١ (١٦١٣)، وسعيد بن منصور في \"السنن\" ٢/ ٦٧٣ (٢٥٧) وذكره ابن قتيبة في \"غريب القرآن\" (ص ٧٣)، والجصاص في \"أحكام القرآن\" ١/ ١٧٣ مختصرًا.\n(٣) من (أ).\n(٤) كذا في (ش). وأما في (س): يميل بعض على بعض. وفي (ح)، (أ): يميل إلى بعضهم ويحيف لبعضهم على بعض.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ١٢٥، وذكره الماوردي في \"النكت والعيون\" ١/ ٢٣٤.\n(٦) من (ح).\n(٧) في (ح)، (أ): أمره.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ١٢٥.","vol":"4","page":391},{"text":"ولا نبي مرسل حتى تولى قسم مواريثكم\" (١).\nوقوله: ﴿أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ﴾ ولم يجر للورثة ولا للمختلفين في الوصية ذكر؛ لأن سياق (٢) الآية، وما تقدم من ذكر الوصية يدل عليه. وقال (٣) الكلبي: كان الأولياء والأوصياء يمضون وصية الميت بعد نزول (٤) قوله تعالى: ﴿فَمَنْ بَدَّلَهُ بَعْدَ مَا سَمِعَهُ﴾ الآية، وإن استغرق المال كله، وتبقى الورثة بغير شيء، ثم نسختها هذِه الآية: ﴿فَمَنْ خَافَ مِنْ مُوصٍ جَنَفًا﴾ الآية (٥).\n_________\n(١) في (أ): قسمة مواريثهم.\nلم أجده. وقال الشافعي: وقد روي أن النبي - ﷺ - قال في حديث الصدائي: \"إن الله لم يرض فيها بقسم ملك مقرب، ولا نبي مرسل حتى قسمها\". \"السنن الكبرى\" ٧/ ٦.\nوحديث الصدائي في الصدقات، وليس في المواريث، رواه أبو داود في كتاب الزكاة، باب من يعطى من الصدقة وحد الغنى (١٦٣٠)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٧، والطبراني في \"المعجم الكبير\" ٥/ ٢٦٢ (٥٢٨٥)، والدارقطني في \"السنن\" ٢/ ١٣٧، والبيهقي في \"السنن الكبرى\" ٧/ ٦ كلهم من طريق عبد الرحمن بن زياد بن أنعم، عن زياد بن نعيم أنه سمع زياد بن الحارث الصدائي به، مطولًا، وفيه أن رسول الله - ﷺ - قال: \"إن الله لم يرض لحكم نبي ولا غيره في الصدقات حتى حكم هو فيها\" هذا لفظ أبي داود.\n(٢) في (أ): مساق.\n(٣) في (ح): قال.\n(٤) (وقوله أو إثمًا فأصلح بينهم)، (وما تقدم من ذكر)، (الميت بعد نزول)، عليها طمس في (أ).\n(٥) ذكره الواحدي في \"الوسيط\" ١/ ٧٠، والبغوي في \"معالم التنزيل\" ١/ ١٩٤، وروى عبد الرزاق في \"مصنفه\" ٩/ ٨٩ (٦٤٥٧) عن سفيان الثوري نحوه.","vol":"4","page":392},{"text":"وروى (١) عامر بن سعد (٢) بن أبي وقاص (٣) عن أبيه قال: كنت مع رسول الله - ﷺ - في حجة الوداع فمرضت مرضًا شديدًا (٤) أشرفت (٥) على الموت؛ فعادني رسول الله - ﷺ -، فقلت: يا رسول الله إن لي مالًا كثيرًا، وليس يرثني إلا بنت واحدة (٦) لي،\n_________\n(١) في (ح): روى.\n(٢) كذا في (ح)، (أ): وفي (س): عامر بن ربيعة بن سعد. وفي (ش): عامر بن ربيعة عن سعد.\n(٣) عامر بن سعد بن أبي وقاص القرشي الزهري المدني.\nثقة. توفي بالمدينة سنة (١٠٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٢١، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٦٣، \"تقريب التهذيب\" لابن حجر (٣٠٨٩).\n(٤) من (أ).\n(٥) كذا في (ح)، (أ). وفي (س) و(ش): أشفقت.\n(٦) ساقطة من (ح).\nقال الذهبي: عائشة بنت سعد قال في \"المبهمات\": هي التي يقول: وليس يرثني إلا ابنة. قلت: هذِه تابعية. قال العيني: اسمها عائشة، كذا ذكرها الخطيب وغيره، وليست بالتي روى عنها مالك، تيك أخت هذِه وهذِه تابعية، وعائشة لها صحبة. وقال ابن حجر: وهذِه البنت زعم بعض من أدركناه أن اسمها عائشة، فإن كان محفوظًا فهي غير عائشة بنت سعد التي روت هذا الحديث ... لكن لم يذكر أحد من النسابين لسعد بنتًا تسمى عائشة غير هذِه، وذكروا أن أكبر بناته أم الحكم الكبرى، وأمها بنت شهاب بن عبد الله بن الحارث بن زهرة، وذكروا له بنات أخر، أمهاتهن متأخرات الإسلام بعد الوفاة النبوية، فالظاهر أن البنت المشار إليها هي أم الحكم المذكورة؛ لتقدم تزويج سعد بأمها. ولم أر من حرر ذلك. لكن قال في \"الإصابة\": قال النووي في \"المبهمات\" اسمها عائشة، وتعقبه في \"التجريد\" بأن عائشة بنت سعد تابعية تأخرت حتى لقيها مالك، وهو تعقب غير مرضي فإن عائشة التي ذكرها =","vol":"4","page":393},{"text":"أفأوصي بثلثي (١) مالي؟ قال: \"لا\". قلت: فبشطر مالي؟ قال: \"لا\". قلت: فبثلث (٢) مالي؟ قال: \"نعم الثلث والثلث كثير، إنك يا سعد إن تترك ولدك أغنياء خير من أن تتركهم عالة يتكففون (٣) الناس\" (٤).\nوقال مسلم بن صبيح: أوصى جار لمسروق فدعا مسروقًا ليشهده، فوجده قد بذر وأكثر، فقال: لا أشهد، إن الله ﷿ قسم بينكم، فأحسن\n_________\n= سعد هي الكبرى، وأما التي أدركها مالك فهي الصغرى.\n\"تجريد أسماء الصحابة\" للذهبي ٢/ ٢٨٦، \"عمدة القاري\" للعيني ٤/ ٩٩، \"فتح الباري\" لابن حجر ٥/ ٣٦٧ - ٣٦٨، \"الإصابة\" لابن حجر ٨/ ١٤١.\n(١) في (ح): بثلث.\n(٢) في (ح): فثلث.\n(٣) أي: يمدون أكفهم إلى الناس يسألونهم. يقال: تكفف الناس، واستكف؛ إذا بسط كفه بالسؤال، أو سأل ما يكف عنه الجوع، أو سأل كفًا من طعام.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٩٠، \"لسان العرب\" لابن منظور (كف) ١٢/ ١٢٥، \"فتح الباري\" لابن حجر ٥/ ٣٦٦.\n(٤) رواه البخاري في كتاب الوصايا، باب أن يترك ورثته أغنياء خير من أن يتكففوا الناس (٢٧٤٢)، وباب الوصية بالثلث (٢٧٤٤)، ومسلم في كتاب الوصية، باب الوصية بالثلث (١٦٢٨)، والنسائي في كتاب الوصايا، باب الوصية بالثلث ٦/ ٢٤٣، وأبو داود في كتاب الوصايا، باب ما جاء في الوصية بالثلث (٢١١٦)، وابن ماجه في كتاب الوصايا، باب ما جاء في ما لا يجوز للموصي في ماله (٢٨٦٤)، والترمذي في كتاب الوصايا، باب الوصية بالثلث (٢٧٠٨) كلهم من طرق عن عامر بن سعد بن أبي وقاص، عن أبيه، به بألفاظ متقاربة. وقد رواه جماعة غير عامر، عن سعد بن أبي وقاص.\nانظر: \"تحفة الأشراف\" للمزي ٣/ ٣٥١ (٣٨٩٨)، ٣/ ٣٠٥ (٣٩٠٦)، ٣/ ٣١٥ (٣٩٢٧)، ٣/ ٣٢٠ (٣٩٣٩)، ٣/ ٣٢٥ (٣٩٥٣).","vol":"4","page":394},{"text":"القسمة فمن يرغب (١) برأيه عن أمر الله تعالى فقد ضل، أوص لذي (٢) قرابتك الذين لا يرثون (٣) ودع المال على قسم الله تعالى (٤).\nوعن أبي أمامة قال: قال رسول الله - ﷺ - (٥): \"من حاف في وصيته ألقي في اللوى، واللوى: واد في جهنم\" (٦).\n[٢٣٥] وأخبرنا (٧) عبد الله بن حامد الأصبهاني (٨)، قال: أنا محمد بن عبد الله بن عبد الواحد الهمداني (٩)، قال: نا إسحاق\n_________\n(١) ساقطة من (ح).\n(٢) في (ش): لذو.\n(٣) في (ح): زيادة: المال.\n(٤) رواه ابن أبي شيبة في \"مصنفه\" ١٠/ ٤٥٣ (٣١٥٢٢)، عن أبي معاوية.\nورواه سعيد بن منصور في \"السنن\" ١/ ٩٤ (٣٦٠، ٣٦١، ٣٦٢)، عن أبي شهاب، وعيسى بن يونس، وأبي معاوية.\nورواه سعيد بن منصور في \"السنن\" ٣/ ١١٧٦ (٥٨٥) عن أبي شهاب. ومن طريقه رواه البيهقي في \"السنن الكبرى\" ٦/ ٢٧١. ورواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٣٢) (٤٢٧) مختصرًا، عن محمد بن عبيد كلهم، عن الأعمش، عن أبي الضحى مسلم بن صبيح به، بنحوه.\n(٥) في (ح): أن رسول الله - ﷺ - قال.\n(٦) أورده الديلمي في \"الفردوس\" ٣/ ٤٨٩ (٥٥١٧) بلفظ: \"من حاف في الوصية ألقي في لاوي واد في أسفل النار\"، من حديث أبي أمامة.\n(٧) في (ح)، (أ): أخبرنا.\n(٨) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٩) محمد بن عبد الله بن عبد الواحد، وقيل: ابن عبد الكريم أبو جعفر البقلي.\nقال الأبهري: ثقة. توفي سنة (٣٢٨ هـ).\n\"تاريخ بغداد\" للخطيب ٥/ ٤٤٩، \"الأنساب\" للسمعاني ١/ ٣٨٠.","vol":"4","page":395},{"text":"الدبري (١) قال: أنا عبد الرزاق (٢)، عن معمر (٣)، عن (٤) الأشعث بن عبد الله (٥)، عن شهر بن حوشب (٦)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"إن الرجل ليعمل بعمل أهل الخير (٧) سبعين سنة؛ فإذا أوصى حاف في وصيته، فيختم له بشر عمله، فيدخل النار، وإن الرجل ليعمل بعمل أهل الشر سبعين سنة، فإذا أوصى لم يحف في وصيته، فيختم له بخير عمله فيدخل الجنة\". ثم يقول أبو هريرة: اقرءوا إن شئتم: ﴿تِلْكَ حُدُودُ اللَّهِ﴾ إلى قوله: ﴿عَذَابٌ مُهِينٌ﴾ (٨).\n_________\n(١) إسحاق بن إبراهيم بن عباد الدَّبَري أبو يعقوب الصنعاني، صدوق، وسماعه من عبد الرزاق صحيح كما قال الذهبي.\n(٢) عبد الرزاق الصنعاني. ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٣) معمر بن راشد، ثقة، ثبت، فاضل.\n(٤) في (ش): بن.\n(٥) أشعث بن عبد الله بن جابر الحُدَّاني، وهو الحُمْلى الأزدي، وقد ينسب إلى جده أبو عبد الله البصري.\nقال النسائي وابن معين: ثقة. وقال الإمام أحمد والبزار: ليس به بأس. وقال أبو حاتم: شيخ. وقال العقيلي: في حديثه وهم. وتعقبه الذهبي بقوله: قلت: قول العقيلي في حديثه وهم ليس بمسلم إليه ... وأنا أتعجب كيف لم يخرج له البخاري ومسلم. وقال عنه أيضًا: ثقة. قال ابن حجر: صدوق. من الخامسة. \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٧٤، \"الضعفاء الكبير\" للعقيلي ١/ ٢٩، \"ميزان الاعتدال\" للذهبي ١/ ٢٦٦، \"من تكلم فيه وهو موثق\" للذهبي (ص ٤٩)، \"تهذيب التهذيب\" لابن حجر ١/ ١٨٠، \"تقريب التهذيب\" لابن حجر (٥٢٧).\n(٦) شهر بن حوشب مولى أسماء بنت يزيد، صدوق كثير الإرسال والأوهام.\n(٧) في (أ): الجنة.\n(٨) النساء: ١٣، ١٤.","vol":"4","page":396},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وفي (أ) زيادة قوله تعالى: ﴿فَلَا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾.\n[٣٣٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل، والحديث قد تفرد به أشعث عن شهر وهو صدوق.\nالتخريج:\nوهو في \"المصنف\" لعبد الرزاق ٩/ ٨٨ (١٤٥٥).\nورواه الطبراني في \"المعجم الأوسط\" ٣/ ٢٢٩ (٣٠٠٢) عن الدبري به. وقال: لم يرو هذا الحديث عن شهر بن حوشب إلا أشعث بن عبد الله، ولا يروى عن النبي - ﷺ - إلا من حديث أشعث بن عبد الله. ومن طريق الطبراني رواه الخطيب في \"موضح أوهام الجمع والتفريق\" ١/ ٢٣٠. ورواه الإمام أحمد في \"مسنده\" ٢/ ٢٧٨ (٧٧٤٢) -وصحح سنده الشيخ أحمد شاكر في تعليقه على \"المسند\" ١٤/ ١٦٢ (٧٧٢٨) - وإسحاق بن راهويه في \"مسنده\" مسند أبي هريرة ١/ ١٩٤ (١٤٧) وابن ماجه في كتاب الوصايا، باب الحيف في الوصية (٢٧٠٤) عن أحمد بن الأزهر. ورواه الجصاص في \"أحكام القرآن\" ١/ ١٧٢ من طريق يحيى ابن معين كلهم، عن عبد الرزاق به.\nورواه أبو داود في كتاب الوصايا، باب ما جاء في كراهية الإضرار في الوصية (٢٨٦٧)، والترمذي في كتاب الوصايا، باب ما جاء في الضرار في الوصية (٢١١٧)، وقال: حديث حسن صحيح غريب.\nوفي \"تحفة الأشراف\" للمزي ١٠/ ١١٢، \"تحفة الأحوذي\" للمباركفوري ٦/ ٣٠٥ (٢٢٠٠)، قال الترمذي: حديث حسن غريب.\nوالجصاص في \"أحكام القرآن\" ١/ ١٧٢، والبيهقي في \"السنن الكبرى\" ٩/ ٢٧١، والخطيب في \"موضح أوهام الجمع والتفريق\" ١/ ٢٣٠ كلهم من طريق عبد الصمد بن عبد الوارث قال: حدثنا الأشعث بن جابر، وهو الأشعث بن عبد الله به، بنحوه.","vol":"4","page":397},{"text":"<span data-type=\"title\" id=toc-555>١٨٣ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا﴾\nقال الحسن: إذا سمعت الله ﷿ يقول: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا﴾ فأرع لها سمعك (١)، فإنها لأمر (٢) تؤمر به، أو لنهي (٣) تنهى عنه (٤).\nوقال جعفر الصادق - ﵁ -: لذة ما في النداء أزال (٥) تعب العبادة والعناء.\n﴿كُتِبَ﴾: فرض وأوجب ﴿عَليَكُمُ الصِّيَامُ﴾ وهو مصدر كقولك (٦): صمت صيامًا كما تقول: قمت قيامًا، وأصل الصوم والصيام (٧) في اللغة: الإمساك، يقال: صامت الريح إذا سكنت وأمسكت عن الهبوب، وصامت الخيل إذا وقفت، وأمسكت عن السير (٨).\n_________\n(١) في (ح): فأرع سمعك. وفي (أ): فأرعها سمعك.\n(٢) في (أ): أمر.\n(٣) في (ش)، (أ): نهي.\n(٤) لم أجده عن الحسن. وقد روي نحوه عن ابن مسعود - ﵁ -، رواه ابن المبارك في \"الزهد\" (ص ١٢) (٣٦)، ومن طريقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٩٦ (١٠٣٧) ورواه سعيد بن منصور في \"سننه\" (٥٠، ٨٤٨) ومن طريقه رواه البيهقي في \"شعب الإيمان\" ٢/ ٣٦١ (٣٠٤٥)، وأبو عبيد في \"فضائل القرآن\" (ص ٧٤)، والإمام أحمد في \"الزهد\" (ص ٢٣١)، ومن طريقه رواه أبو نعيم في \"حلية الأولياء\" ١/ ١٣٠.\n(٥) في (أ): أزالت.\n(٦) في (ح): قولك.\n(٧) ساقطة من (ش).\n(٨) \"الصحاح\" للجوهري ٥/ ١٩٧٠، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٩١)، \"لسان العرب\" لابن منظور ٧/ ٤٤٥ (صوم).","vol":"4","page":398},{"text":"قال النابغة:\nخيلٌ صيامٌ وخيل (١) غير صائمةٍ ... تحت العَجَاج وأخرى تعلك اللجما (٢)\nويقال: صام النهار إذا اعتدل، وقام (٣) قائم الظهيرة؛ لأن الشمس بلغت كبد السماء وقفت، وأمسكت عن السير سويعة، قال امرؤ القيس:\nفَدَعْها وسَلِّ الهَمَّ عنك بِجَسْرَة ... ذَمُول إذا صامَ النهار وهَجَّرَا (٤)\nوقال الراجز:\nحتى إذا صام النهار واعتدل\nوسال للشمس لعاب فنزل (٥)\n_________\n(١) في (أ): وأخرى.\n(٢) البيت في \"ديوانه\" (ص ٢٢٣)، \"الكامل\" للمبرد ٢/ ٩٠، \"جامع البيان\" للطبري ٢/ ١٢٨، \"الصحاح\" للجوهري (صوم) ٥/ ١٩٧٠.\n(٣) ساقطة من (أ).\n(٤) البيت في \"ديوانه\" (ص ١٨٤)، \"الكامل\" للمبرد ٢/ ٨٩، \"النكت والعيون\" للماوردي ١/ ٢٣٥.\nوالجسرة: الناقة النشيطة. والذمول: هو السير السريع. وهجرا من الهاجرة، وهي شدة الحر. من \"الديوان\".\n(٥) في (أ): الزجاج.\nولم أعثر على قائله، وهو في \"البحر المحيط\" لأبي حيان ٢/ ٣٠، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٥٣.","vol":"4","page":399},{"text":"ويقال للرجل إذا صَمَتَ وأمسك (١) عن الكلام: صام، قال الله تعالى: ﴿فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا﴾ (٢) أي: صمتًا. فالصوم هو الإمساك عن المعتاد من الطعام، والشراب، والجماع.\n﴿كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ﴾: من الأنبياء والأمم أولهم (٣) آدم ﵇. وهو:\n[٣٣٦] ما أخبرنا أبو حفص عمر بن أحمد بن محمد بن عمر الجوري (٤)، قال: أنا أبو بكر محمد بن محمد بن سليمان النسفي (٥) قال: حدثنا أبو عبد الله محمد بن خزيمة البلخي (٦) قال: حدثنا\n_________\n(١) ساقطة من (أ).\n(٢) مريم: ٢٦.\n(٣) كذا في (ش)، (ح)، (أ). وفي (س): أولهن.\n(٤) أبو حفص الجوري، لم يذكر بجرح ولا تعديل.\n(٥) محمد بن محمد بن سليمان بن قريش أبو بكر النسفي.\nذكره الخطيب، وقال: قدم بغداد، وحدث بها ... روى عنه يوسف بن عمر القواس، وأحمد بن الحسن الأزجي ... \"تاريخ بغداد\" ٣/ ٢١٩، ولم يذكر فيه جرحًا ولا تعديلًا.\n(٦) محمد بن خزيمة بن خازم بن موسى بن خازم الحنظلي أبو عبد الله البلخي.\nذكره ابن ماكولا، وقال: الفقيه حدث عن حم بن نوح، وموسى بن حزام الترمذي، حدث عنه أحمد بن أحيد بن حمدان البخاري. وذكره السمعاني وقال: أبو عبد الله محمد بن خزيمة القلاس البلخي يروي عن جماعة. توفي سنة (٣١٤ هـ).\n\"الإكمال\" لابن ماكولا ٢/ ٢٨٩، \"الأنساب\" للسمعاني ٤/ ٥٦٩، \"توضيح المشتبه\" لابن ناصر الدين ٧/ ١٣٤، \"الجواهر المضية\" لأبي الوفاء القرشي ٣/ ١٥٢.","vol":"4","page":400},{"text":"أبو سعيد (١) الهروي (٢)، عن أحمد بن عبد الله (٣) هارون بن عنترة (٤)، عن أبيه (٥)،\n_________\n(١) في (ش): حدثنا سعيد.\n(٢) أبو سعيد الهروي ذكره المزي في الرواة عن أحمد بن عبد الله بن أيوب الحنفي ابن أبي رجاء الهروي، فقال: وأبو سعيد حمدان بن محمد بن جميل الهروي. وذكره ابن نقطة، وقال: حمدان بن محمد الجبيلي، حدث عن أبي الوليد أحمد ابن أبي رجاء الحنفي، حدث عنه أحمد بن محمد بن سعيد الهروي، حديثه في ترجمة الجارود ين يزيد من \"تاريخ نيسابور\".\n\"تكملة الإكمال\" لمحمد بن عبد الغني ٢/ ١٠٣، \"تاريخ دمشق\" لابن عساكر ١٥/ ١٦٣، \"تهذيب الكمال\" للمزي ١/ ٣٦٣، \"توضيح المشتبه\" لابن ناصر الدين ٢/ ٢٢٧.\n(٣) أحمد بن عبد الله بن أيوب الحنفي أبو الوليد بن أبي رجاء الهروي. ثقة. توفي سنة (٢٣٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٧، \"تهذيب التهذيب\" لابن حجر ١/ ٣٠، \"تقريب التهذيب\" لابن حجر (٥٥).\n(٤) في (ش): بن عبد الله عن عبد الله، عن عبد الملك بن هارون، عن عنترة.\nوهو عبد الملك بن هارون بن عنترة بن عبد الرحمن الشيباني، أبو عمرو الكوفي. قال أبو حاتم: متروك الحديث، ذاهب الحديث. وقال يحيى بن معين: كذاب. \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٧٤، \"المجروحين\" لابن حبان ٢/ ١٣٣، \"لسان الميزان\" لابن حجر ٤/ ٧١.\n(٥) هارون بن عنترة بن عبد الرحمن الشيباني أبو عمرو، وقيل: أبو عبد الرحمن بن أبي وكيع الكوفي.\nقال يحيى بن معين، والإمام أحمد، والعجلي، وابن سعد، ويعقوب بن سفيان: ثقة. وقال يعقوب بن سفيان في موضع آخر، وأبو زرعة: لا بأس به. زاد أبو زرعة: مستقيم الحديث. وقال البرقاني: سألت الدارقطني عن عبد الملك بن هارون بن عنترة؟ فقال: متروك يكذب، وأبوه يحتج به، وجده يعتبر به. وقال في =","vol":"4","page":401},{"text":"عن جده (١) قال: سمعت علي بن أبي طالب - ﵁ - يقول: أتيت رسول الله - ﷺ - ذات يوم عند انتصاف النهار، وهو في الحجرة، فسلمت عليه، فرد على النبي (٢) - ﷺ -. ثم قال لي: \"يا علي هذا جبريل يقرؤك السلام\" فقلت: عليك (٣) وعليه السلام يا رسول الله. ثم قال:\n_________\n= \"الضعفاء والمتروكين\": عبد الملك بن هارون بن عنترة عن أبيه، وأبوه متروك. وذكره ابن حبان في \"الثقات\"، ولكنه ذكره في \"المجروحين\" وقال: منكر الحديث جدًا؛ يروي المناكير الكثيرة حتى يسبق قلب المستمع لها أنه المتعمد لذلك من كثرة ما روى مما لا أصل له. قال الذهبي: وثقوه. وقال ابن حجر: لا بأس به. توفي سنة (١٤٢ هـ).\n\"معرفة الثقات\" للعجلي (ص ٤٥٤)، \"المعرفة والتاريخ\" للفسوي ٣/ ١٤٦، ١٠١، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٩٢، \"الثقات\" لابن حبان ٧/ ٥٧٨، \"المجروحين\" لابن حبان ٣/ ٩٣، \"الضعفاء والمتروكين\" للدارقطني (ص ٢٨٩)، \"الكاشف\" للذهبي (٥٩١٤)، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٥٥، \"تقريب التهذيب\" لابن حجر (٧٢٣٦).\nقلت: هو ثقة بالنظر إلى كثرة الموثقين، وأما قول ابن حبان والدارقطني فمتناقض بقولين آخرين لهما. ثم إن هذِه النكارة التي يقول عنها ابن حبان قد تكون -كما قال الذهبي- من الراوي عنه.\nانظر \"ميزان الاعتدال\" للذهبي ٤/ ٢٨٥.\n(١) عنترة بن عبد الرحمن الشيباني أبو وكيع الكوفي.\nثقة. ووهم من زعم أن له صحبة، من الطبقة الثانية.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٥، \"الثقات\" لابن حبان ٧/ ٣٠٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٣٤، \"تقريب التهذيب\" لابن حجر (٥٢٠٩)، \"الإصابة\" لابن حجر ٥/ ٤١.\n(٢) في (أ): فسلمت فرد النبي السلام.\n(٣) في (ح): وعليك.","vol":"4","page":402},{"text":"\"ادن مني\"، فدنوت منه، فقال (١): \"يا علي يقول لك جبريل: صم من كل شهر ثلاثة أيام يكتب لك بأول يوم عشرة آلاف سنة، وباليوم الثاني ثلاثون (٢) ألف سنة، وباليوم الثالث مائة ألف سنة\" (٣).\nفقلت يا رسول الله: هذا الثواب (٤) لي خاصة أم للناس عامة؟ قال: \"يا علي يعطيك الله هذا الثواب، ولمن يعمل مثل عملك بعدك\". قلت: يا رسول الله وما هي؟ قال: \"أيام البيض: ثلاثة عشر، وأربعة عشر، وخمسة عشر\".\nقال عنترة: قلت لعلي (٥): لأي (٦) شيء سميت (٧) هذِه الأيام البيض. فقال علي (بن أبي طالب) (٨) - ﵁ -: لما أُهبط (٩) آدم ﵇ من الجنة إلى الأرض أحرقته الشمس، فاسود جسده، فأتاه جبريل ﵇ فقال: يا آدم أتحب أن يبيض جسدك؟ قال: نعم. قال: فصم من الشهر: ثلاثة (١٠) عشر، وأربعة عشر، وخمسة عشر. فصام آدم ﵇\n_________\n(١) في (أ): ثم قال.\n(٢) في (ش)، (ح): ثلاثين.\n(٣) في (ش) في المواضع الثلاثة: حسنة.\n(٤) في (ح): ثواب.\n(٥) في (أ) زيادة: ابن أبي طالب.\n(٦) في (ش): بأي.\n(٧) في (ح)، (أ): سمى.\n(٨) ساقطة من (أ).\n(٩) بعدها في (أ): الله تعالى.\n(١٠) في (ش): ثلاث.","vol":"4","page":403},{"text":"أول يوم، فابيض ثلث جسده، وصام اليوم الثاني فابيض ثلثا جسده، ثم صام يوم (١) الثالث فابيض جسده كله، فسميت أيام البيض (٢).\n_________\n(١) في (ش)، (ح)، (أ): اليوم.\n(٢) [٣٣٦] الحكم على الإسناد:\nالحديث موضوع؛ في إسناده عبد الملك بن هارون كذاب، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nوذكر الحديث بطوله عبد القادر الجيلاني في \"غنية الطالبين\" ٢/ ٣. وروى ابن الجوزي في \"الموضوعات\" ٢/ ٥٦٣ من طريق هشام بن عبد الله بن عبد الملك بن هارون بن عنترة، عن أبيه، عن محمد بن علي بن الحسين، عن أبيه، عن جده عن النبي - ﷺ - قال: \"صوم البيض: أول يوم يعدل ثلاثة آلاف سنة، واليوم الثاني يعدل عشرة آلاف سنة، واليوم الثالث يعدل ثلاثة عشر ألف سنة\".\nقال ابن الجوزي: هذا حديث موضوع على رسول الله - ﷺ - لم يقله قط، قال ابن حبان: لا يجوز الاحتجاج بهارون بن عنترة، وابنه عبد الملك يضع الحديث، وقال يحيى والسعدي: عبد الملك كذاب. \"الموضوعات\" ٢/ ٥٦٤.\nوذكره السيوطي، وقال: هارون لا يحتج به، وابنه عبد الملك كذاب يضع. \"اللآلئ المصنوعة\" ٢/ ١٠٦.\nوقال الذهبي في ترجمة عبد الملك بن هارون: واتهم بوضع حديث: \"من صام يومًا من أيام البيض عدل عشرة آلاف سنة\". \"ميزان الاعتدال\" للذهبي ٢/ ٦٦٧. وقال السيوطي في الموضع السابق: له طريق آخر قال أبو القاسم الحسين بن هبة الله بن صصري في \"أماليه\" ... عن أنس مرفوعًا. وذكر في اليوم الأول عشرة آلاف، واليوم الثاني مائة ألف، واليوم الثالث ثلاثمائة ألف سنة. واكتفى السيوطي بقول القاسم: هذا حديث غريب.\nوقال ابن عراق الكناني، قلت: بل لوائح الوضع عليه ظاهرة، وفيه من لم أعرفهم. \"تنزيه الشريعة\" ٢/ ١٤٨. =","vol":"4","page":404},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقال الشوكاني: إسناده لا يعرف. وقال المعلمي اليماني: اقتصر في \"اللآلئ\" على قول ابن صصري: هذا حديث غريب، وفي السند منصور بن عبد الله الخالدي كذاب، وفوقه في السند رجلان لم أعرفهما. \"الفوائد المجموعة\" (ص ٩٥).\nوقد روى على بن زيد الصدائي، عن عبد الملك بن هارون بن عنترة، عن أبيه، عن جده، عن على مرفوعًا: \"إن شهر رجب شهر عظيم، من صام منه يومًا كتب الله له ألف سنة، ومن صام منه يومين كتب الله له ألفين سنة، ومن صام ثلاثة أيام كتب الله له صيام ثلاثة آلاف سنة\".\nرواه ابن الجوزي في \"الموضوعات\" ٢/ ٥٧٨، وفي \"التبصرة\" ٢/ ٢٠، وذكره السيوطي في \"اللآلئ المصنوعة\" ٢/ ١١٦، والشوكاني في \"الفوائد المجموعة\" (ص ١٠١)، وأعلوه بهارون بن عنترة، وقد تقدمت الإشارة إلى تعديله وتكذيب ابنه.\nوقال الذهبي في \"ميزان الاعتدال\" ٣/ ١٦٣ ترجمة علي بن يزيد الصدائي: قلت: وله حديث باطل -وساق الحديث- فما أدري من وضع هذا.\nقال ابن حجر: وهو حديث موضوع لا شك فيه، والمتهم به الختلي. \"تبيين العجب\" (ص ٥٧).\nانظر \"تنزيه الشريعة\" ٢/ ١٥٢.\nأما ابيضاض جسد آدم بصيام أيام البيض فقد روى عبد الملك بن إسماعيل في \"الفوائد العوالي الحسان\" (١٦٠/ ب).\nانظر \"مسند علي بن أبي طالب\" جمع يوسف أوزبك ٢/ ٦٨٧ من طريق فاطمة بنت على بن موسى الرضا، عن أبيها، عن موسى بن جعفر، عن جعفر بن محمد، عن محمد بن علي، عن على بن الحسين، عن الحسين بن علي أن معاوية كتب إلى علي بن أبي طالب: لم سميت أيام البيض البيض.\nوذكره الشوكاني وقال: قال صاحب \"الخلاصة\": موضوع.\n\"الفوائد المجموعة\" (ص ٩٢). =","vol":"4","page":405},{"text":"قال المفسرون: فرض الله تعالى على رسوله محمد - ﷺ -، وعلى المؤمنين ﵈ صوم يوم (١) عاشوراء، وثلاثة أيام من كل شهر حين قدم المدينة (٢)، فكانوا يصومونها إلى أن نزل صيام شهر رمضان قبل قتال بدر بشهر وأيام (٣).\nوقال الحسن وجماعة من العلماء: أراد بالذين من قبلنا النصارى، شبه صيامنا بصيامهم؛ لاتفاقهما (٤) في الوقت والقدر (٥). وذلك أن الله\n_________\n= قال ابن حجر: وحكى ابن بزيزة في تسميتها بيضًا أقوالًا أخر مستندة إلى أقوال واهية. \"فتح الباري\" ٤/ ٢٢٦.\n(١) ساقطة من (ح).\n(٢) روي ذلك عن عائشة، وابن عمر، وابن مسعود - ﵁ -، رواه عنهم البخاري في الصيام، باب صوم يوم عاشوراء (٢٠٠٠، ٢٠٠١، ٢٠٠٣). وفي التفسير باب قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ﴾ ٥/ ١٨١، ومسلم في الصيام، باب صوم يوم عاشوراء (١١٢٥، ١١٢٦)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٦٩ - ٧٢).\n(٣) روي ذلك عن معاذ بن جبل، وابن عباس، وعطاء، والضحاك، وقتادة.\nانظر \"جامع البيان\" للطبري ٣/ ١٣١، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٠٤ (١٦٢٢، ١٦٢٣، ١٦٢٤)، \"سنن أبي داود\" كتاب الصلاة، باب كيف الأذان ١/ ١٣٧ (٥٠٧)، \"الناسخ والمنسوخ\" للنحاس ١/ ٤٨٨ - ٤٨٩، \"المستدرك\" للحاكم ٢/ ٣٠١.\n(٤) في (ح): لاتفاقها.\n(٥) قول الحسن رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٥ (١٦٢٦). انظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ١٧٤ - ١٧٥، وروي نحوه عن ابن عباس -في رواية- وقتادة والسدي.\nانظر \"تفسير القرآن\" لعبد الرزاق ١/ ٦٦، \"جامع البيان\" للطبري ٢/ ١٢٩، \"نواسخ القرآن\" لابن الجوزي (ص ١٦٨)، \"الدر المنثور\" للسيوطي ١/ ٣٢٣.","vol":"4","page":406},{"text":"تعالى فرض على النصارى صيام شهر رمضان، فاشتد ذلك عليهم (١)؛ لأنه كان ربما (٢) يأتي (٣) في الحر الشديد، أو البرد (٤) الشديد، وكان يضرهم (٥) في أسفارهم ومعايشهم (٦)، فاجتمع رأي علمائهم ورؤسائهم على أن يجعلوا صيامهم في فصل من السنة بين الشتاء والصيف؛ فجعلوه في الربيع، وزادوا فيه عشرة أيام كفارة لما صنعوا، فصار أربعين يومًا، ثم إن ملكًّا لهم (٧) اشتكى فمه؛ فجعل لله عليه (٨) إن هو برأ من وجعه أن يزيد في صومهم أسبوعًا؛ فبرأ (٩) فزادوا (١٠) فيه أسبوعًا، ثم مات ذلك الملك، ووليهم ملك آخر، فقال: أتموه خمسين يومًا (١١).\n_________\n(١) في (أ): عليهم ذلك.\n(٢) في (ح)، (أ): ربما كان.\n(٣) ساقطة من (ح).\n(٤) في (ح): والبرد.\n(٥) في (ش)، (ح): يضربهم.\n(٦) في (أ): معايشهم وأسفارهم.\n(٧) في (أ): منهم.\n(٨) ساقطة من (أ).\n(٩) ساقطة من (ش).\n(١٠) في (ح): فزاد.\n(١١) رواه الطبري في \"جامع البيان\" ٢/ ١٢٩ عن السدي.\nوقد روي نحوه موقوفًا ومرفوعًا:\nرواه البخاري في \"التاريخ الكبير\" ٣/ ٢٥٤، والطبراني في \"المعجم الكبير\" ٤/ ٢٢٦ (٤٢٠٣)، ومن طريقه المزي في \"تهذيب الكمال\" ٨/ ٤٩٠، موقوفًا. =","vol":"4","page":407},{"text":"قال مجاهد: أصابهم موتان فقالوا: زيدوا في صيامكم فزادوا عشرًا قبل، وعشرًا (١)، بعد (٢).\n[٣٣٧] أخبرنا عبد الله بن حامد (٣) ومحمد بن عبدوس (٤)، قالا: حدثنا محمد بن يعقوب (٥)، قال: حدثنا محمد بن الجهم (٦)، قال: حدثنا الفراء (٧)، قال: حدثني محمد بن أبان (٨)،\n_________\n= ورواه الطبراني في \"المعجم الأوسط\" ٨/ ١٣٤ (٨١٩٣) وقال: لم يرو هذا الحديث عن قتادة إلا هشام تفرد به معاذ. والنحاس في \"الناسخ والمنسوخ\" ١/ ٤٩٢. كلهم من طريق معاذ بن هشام الدستوائي قال: حدثني أبي، عن قتادة، عن الحسن، عن دغفل بن حنظلة، عن النبي - ﷺ - به، بنحوه.\nوذكر الرواية ابن الأثير في \"أسد الغابة\" ٢/ ١٦٠، وقال الهيثمي: رواه الطبراني في \"الأوسط\" مرفوعًا، ورواه الطبراني في \"المعجم الكبير\" موقوفًا على دغفل، ورجال إسنادهما رجال الصحيح.\n\"مجمع الزوائد\" ٣/ ١٣٩.\nقلت: الحديث مرسل؛ دغفل بن حنظلة مخضرم، ولم يصح أن له صحبة.\n\"تقريب التهذيب\" لابن حجر (١٨٢٦)، \"الإصابة\" لابن حجر ٢/ ١٦٣، وقال البخاري: لا يعرف للحسن سماع من دغفل. \"التاريخ الكبير\" للبخاري ٣/ ٢٥٥.\n(١) في (ح) في الموضعين: عشرة.\n(٢) في (أ): بعده.\nذكره البغوي في \"معالم التنزيل\" ١/ ١٩٥.\n(٣) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٤) محمد بن أحمد بن عبدوس أبو بكر النيسابوري، لم يذكر بجرح أو تعديل.\n(٥) أبو العباس الأصم، ثقة.\n(٦) محمد بن الجهم بن هارون السمري، ثقة، صدوق.\n(٧) يحيى بن زياد الفراء، صدوق.\n(٨) محمد بن أبان بن صالح بن عمير القرشي، أبو عمير الكوفي، الجعفي. =","vol":"4","page":408},{"text":"عن بن أبي أمية الطنافسي (١)، عن الشعبي (٢) أنه قال: لو صمت السنة كلها لأفطرت اليوم الذي يشك فيه، فيقال من شعبان، ويقال من رمضان، وذلك أن النصارى فُرض عليهم شهر رمضان كما فرض علينا، فحولوه إلى الفْصَل، وذلك أنهم كانوا ربما صاموه في القيظ، فعدوا (٣) ثلاثين يومًا، ثم جاء بعدهم قرن منهم فأخذوا بالثقة في أنفسهم، فصاموا قبل الثلاثين يومًا، وبعدها يومًا، ثم لم\n_________\n= قال البخاري: يتكلمون في حفظه. وقال أبو حاتم: ليس هو بقوي الحديث، يكتب حديثه على المجاز، ولا يحتج به. وضعفه يحيى بن معين، وأحمد. توفي سنة (١٧٥ هـ).\n\"التاريخ الكبير\" للبخاري ١/ ٣٤، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩٩، \"لسان الميزان\" لابن حجر ٥/ ٣١، \"تعجيل المنفعة\" لابن حجر ٢/ ١٦٥.\n(١) عبيد بن أبي أمية واسمه عبد الرحمن الإيادي اللحام الطنافسي الكوفي.\nوالد عمر، ويعلى، ومحمد. كناه أبو أحمد الحاكم، وابن منده بأبي أمية، وقالا: ويقال: أبو الفضل. واكتفت بقية مصادر ترجمته بتكنيته بأبي الفضل، ولهذا قال الشيخ أحمد شاكر: وليس لأبي أمية الطنافسي ترجمة، ولا ذكر فيما رأينا من المراجع، وإنما المترجم ابنه عبيد بن أبي أمية. قلت: عبيد هو المراد، ولا يستبعد أن تكون كنيتة أبيه أبا أمية. قال ابن حجر: صدوق. من السادسة. \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٤٠١، \"الأسماء والكنى\" لأبي أحمد الحاكم ١/ ٣٣٧، \"فتح الباب في الكنى والألقاب\" لابن مندة (ص ٧٤)، (٤٤٥)، \"تهذيب الكمال\" للمزي ١٩/ ١٨٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٢، \"تقريب التهذيب\" لابن حجر (٤٣٦٠)، حاشية \"جامع البيان\" للطبري ٣/ ٤١١.\n(٢) عامر بن شراحيل الشعبي، ثقة، مشهور، فقيه، فاضل.\n(٣) في (ح): فعدوه.","vol":"4","page":409},{"text":"يزل الآخر يستن بسنة القرن الذي قبله حتى صاروا إلى خمسين يومًا (١).\nفذلك قوله ﷿: ﴿كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ﴾ لكى تتقوا الأكل، والشرب، والجماع.\n_________\n(١) [٣٣٧] الحكم على الإسناد:\nفي إسناده شيخا المصنف لم يذكرا بجرح أو تعديل ومحمد بن أبان ضعيف.\nالتخريج:\nهو في \"معاني القرآن\" للفراء ١/ ١١١، ورواه الطبري في \"جامع البيان\" ٢/ ١٢٩ قال: حدثت عن يحيى بن زياد (الفراء). وهذا إسناد ضعيف محمد بن أبان ضعيف.\nوقد صح الجزء الأول من الأثر عن الشعبي فقد رواه ابن أبي شيبة في \"مصنفه\" ٤/ ١١٥ (٩٥٨٣)، ورواه من طريق الشعبي، عن الضحاك بن قيس ٤/ ١١٥ (٩٥٧٩) بلفظه، عن وكيع عن إسماعيل بن أبي خالد عنه بنحوه.\nوقد ورد النهي عن صيام يوم الشك في أحاديث منها حديث أبي هريرة رواه البخاري في كتاب الصوم، باب لا يتقدمن رمضان بصوم يوم ولا يومين (١٩١٤)، ومسلم في كتاب الصوم، باب لا تقدموا رمضان بصوم يوم ولا يومين (١٠٨٢).","vol":"4","page":410},{"text":"<span data-type=\"title\" id=toc-556>١٨٤ </span>- ﴿أَيَّامًا مَعْدُودَاتٍ﴾\nيعني: شهر رمضان ثلاثين يومًّا، أو تسعة وعشرين يومًا كما:\n[٣٣٨] أخبرنا أبو عبد الله الحسين بن محمد بن الحسين (١) الثقفي (٢) بقراءتي عليه في داري قال: حدثنا أبو بكر أحمد بن محمد بن إسحاق السني (٣) بالدينور (٤) قال: أنا أبو عبد الرحمن أحمد (٥) بن شعيب بن علي بن سنان النسائي (٦) بمصر قال: أنا محمد بن\n_________\n(١) في (أ): الحسن. وفي (ح): كررت محمد بن الحسين.\n(٢) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن محمد بن إسحاق الجعفري مولاهم البُديحي أبو بكر الدينوري.\nالمشهور بابن السني، قال الخليلي: حافظ، ثقة. قال السمعاني: كان إمامًا، حافظًا، فاضلًا، ثقة، صدوقًا، ورعًا، زاهدًا، مكثرًا. توفي سنة (٣٦٤ هـ).\n\"الإرشاد\" للخليلي ٢/ ٦٢٩، \"الأنساب\" للسمعاني ١/ ٢٩٧، \"التقييد\" لابن نقطة (ص ١٦٩)، \"تذكرة الحفاظ\" للذهبي ٣/ ٩٣٩.\n(٤) في (ح): السبي بدينور.\nوهي مدينة من أعمال الجبل بين العراق والري بينها وبين همذان نيف وعشرون فرسخًا، ومن الدينور إلى شهرزور أربع مراحل، والدِّينور هو ماء الكوفة.\n\"معجم البلدان\" لياقوت ٢/ ٥٤٥، \"معجم ما استعجم\" ٤/ ١٤١٢، \"بلدان الخلافة الشرقية\" (ص ٢٢٤).\n(٥) ساقطة من (ح).\n(٦) أحمد بن شعيب بن علي بن سنان أبو عبد الرحمن النسائي، الإمام، الحافظ، صاحب \"السنن\" وغيرها من المصنفات المشهورة.\nقال الدارقطني: أبو عبد الرحمن مقدم على كل من يذكر بهذا العلم من أهل عصره. توفي سنة (٣٠٣ هـ)، وله ثمان وثمانون سنة. =","vol":"4","page":411},{"text":"المثنى (١) ومحمد بن بشار (٢) عن محمد (٣)، عن شعبة (٤)، عن الأسود بن قيس (٥) قال: سمعت سعيد (٦) بن عمرو بن سعيد بن العاص (٧)\n_________\n= \"الإرشاد\" للخليلي ١/ ٤٣٥، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٢٥، \"تهذيب التهذيب\" لابن حجر ١/ ٢٦، \"تقريب التهذيب\" لابن حجر (٤٧).\n(١) محمد بن المثنى بن عبيد العَنزَي أبو موسى البصري.\nالمعروف بالزَّمِن، ثقة، ثبت. ولد سنة (١٦٧ هـ)، وتوفي سنة (٢٥٢ هـ)، ويقال سنة (٢٥١ هـ) ويقال سنة (٢٥٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٩٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٨٧، \"تقريب التهذيب\" لابن حجر (٦٢٦٤).\n(٢) محمد بن بشار بن عثمان العبدي أبو بكر البصري. ثقة.\n(٣) محمد بن جعفر الهذلي مولاهم أبو عبد الله البصري. ثقة.\n(٤) في (ش): بن.\nشعبة بن الحجاج العتكي أبو بسطام الواسطي. ثقة، حافظ، متقن.\n(٥) الأسود بن قيس العبدي ويقال البجلي وفي \"تقريب التهذيب\" لابن حجر العجلي أبو قيس الكوفي. ثقة من الرابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٩٢، \"الثقات\" لابن حبان ٤/ ٣٢، \"تهذيب الكمال\" للمزي ٣/ ٢٢٩، \"تهذيب التهذيب\" لابن حجر ١/ ١٧٢، \"تقريب التهذيب\" لابن حجر (٥٠٦).\n(٦) كذا في (ح)، (أ) وهو الصواب.\n(٧) سعيد بن عمرو بن سعيد بن العاص الأموي أبو عثمان، وقيل: أبو عنبسة المدني، ثم الدمشقي، ثم الكوفي.\nثقة. توفي بعد (١٢٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٩، \"جامع التحصيل\" للعلائي (ص ١٨٣)، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٦، \"تقريب التهذيب\" لابن حجر (٢٣٧٠).","vol":"4","page":412},{"text":"يقول (١) إنه سمع ابن عمر يحدث عن النبي - ﷺ - قال: \"إنا أمة أمية لا نحسب، ولا نكتب، الشهر هكذا، وهكذا، وهكذا\" (٢). وعقد بالإبهام في الثالثة، والشهر هكذا، وهكذا، وهكذا (٣) تمام الثلاثين (٤).\n_________\n(١) زيادة من (أ).\n(٢) ساقطة من (ش).\n(٣) ساقطة من (أ).\n(٤) [٣٣٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nهو في \"سنن النسائي\" في كتاب الصيام، باب ذكر الاختلاف على يحيى بن أبي كثير ٤/ ١٤٠.\nورواه مسلم في كتاب الصيام، باب وجوب صوم رمضان لرؤية الهلال (١٠٨٠) عن محمد بن المثنى ومحمد بن بشاربه.\nورواه ابن أبي شيبة في \"مصنفه\" ٤/ ١٣٦ (٩٦٩١) وعنه مسلم -في الموضع السابق- والإمام أحمد في \"مسنده\" ٢/ ٤٣ (٥٠١٧) كلاهما عن محمد بن جعفر به. ورواه البخاري في كتاب الصوم، باب قول النبي - ﷺ -: \"لا نكتب ولا نحسب\" (١٩١٣) عن آدم، وأبو داود في كتاب الصوم، باب الشهر يكون تسعًا وعشرين (٢٣١٩) عن سليمان بن حرب كلاهما عن شعبة به.\nورواه مسلم -في الموضع السابق- والنسائي -في الموضع السابق- ٤/ ١٣٩، والإمام أحمد في \"المسند\" ٢/ ٥٢ (٥١٣٧) من طريق سفيان الثوري.\nورواه الإمام أحمد في \"المسند\" ٢/ ١٢٩ (٦١٢٩) من طريق عبيدة بن حميد، كلاهما عن الأسود بن قيس به.\nوقد رواه جماعة عن ابن عمر مرفوعًا بنحوه ولم يذكروا فيه \"إنا أمة أمية لا نحسب ولا نكتب\".\nانظر: \"صحيح البخاري\" في كتاب الصيام، باب قول النبي - ﷺ - \"إذا رأيتم الهلال. . \" (١٩٠٦)، ومسلم -الموضع السابق- (١٠٨٠).","vol":"4","page":413},{"text":"ونصب ﴿أَيَّامًا﴾ (١) على الظرف أي: في أيام، وقيل: على التفسير، وقيل: على خبر ما لم يسم فاعله، وقيل: بإضمار فعل. أي: أن تصوموا (٢) أياما معدودات (٣). (﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ﴾ أي: فأفطر فعدة (٤) كقوله ﷿ (٥) ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ﴾ (٦) أي (٧): فحلق، أو قصر، ففدية، فاختصر.\nوقوله ﴿فَعِدَّةٌ﴾ أي: (٨) أراد فعليه عدة، لذلك رَفَع (٩). وقرأ إبراهيم بن أبي عبلة (١٠) ﴿فَعِدَّةٌ﴾ (نصبًا (١١) أي: فليصم عدة) (١٢).\n_________\n(١) في (ح): أيام.\n(٢) في (ح): أي تصوموا. وفي (أ): أي صوموا.\n(٣) \"معاني القرآن\" للأخفش ١/ ٣٥٠، \"معاني القرآن\" للفراء ١/ ١١٢، \"إعراب القرآن\" للنحاس ١/ ٢٨٤، \"إملاء ما من به الرحمن\" للعكبري ١/ ٨٠، \"الدر المصون\" للسمين الحلبي ٢/ ٢٦٨ - ٢٦٩.\n(٤) في (أ) زيادة: (من أيام أخر).\n(٥) ما بين القوسين ساقط من (ح).\n(٦) البقرة: ١٩٦.\n(٧) في (أ): تقديره.\n(٨) من (ح).\n(٩) انظر \"معاني القرآن\" للزجاج ١/ ٢٥٢، \"مشكل إعراب القرآن\" لمكي ١/ ٨٦.\n(١٠) إبراهيم بن أبي عبلة واسمه شمر بن يقظان بن المرتحل أبو إسماعيل، ثقة كبير تابعي.\n(١١) القراءة ذكرها الزمخشري في \"الكشاف\" ١/ ٢٢٥، وأبو حيان في \"البحر المحيط\" ٢/ ٣٩، والسمين الحلبي في \"الدر المصون\" ٢/ ٢٧٠، دون عزو لأحد.\n(١٢) ساقط من (أ).","vol":"4","page":414},{"text":"والعدة: العدد ﴿مِنْ أَيَّامٍ أُخَرَ﴾ غيرَ أيام مرضه، أو سفره. و﴿أُخَرَ﴾ في موضع خفض (١)، ولكنها لا تنصرف، فلذلك نصبت، لأنها معدولة عن جهتها كان (٢) حقها أواخر أو أخريات (٣)، فلما عدلت (٤) إلى فُعل لم تجر مثل: عمر وزفر (٥).\nوقوله ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ قرأ ابن عباس (٦)، وعائشة (٧)، وعطاء ابن أبي رباح (٨)، وسعيد بن جبير (٩)،\n_________\n(١) في (ح): الجر.\n(٢) في (أ): وكان.\n(٣) في (أ): وأخريات.\n(٤) كذا في (ح)، وفي باقي النسخ: عدل.\n(٥) \"إعراب القرآن\" للنحاس ١/ ٢٨٤، \"البيان في غريب إعراب القرآن\" لابن الأنباري ١/ ١٤٣، \"الدر المصون\" للسمين الحلبي ٢/ ٢٧٠ - ٢٧١.\n(٦) روى القراءة عنه البخاري في كتاب التفسير، باب قوله ﴿أَيَّامًا مَعْدُودَاتٍ﴾ (٤٥٠٥)، والنسائي في كتاب التفسير ١/ ٢٢٠ (١٣٩)، والطبري في \"جامع البيان\" ٢/ ١٣٧، وأبو عبيد في \"فضائل القرآن\" (ص ٢٩٠)، والطبراني في \"المعجم الكبير\" ١١/ ١٣٥ (١١٣٨٨). وعزاها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٩)، وابن جني في \"المحتسب\" ١/ ١١٨، والنحاس في \"إعراب القرآن\" ١/ ٢٨٥.\n(٧) رواها عبد الرزاق في \"مصنفه\" ٤/ ٢٢٢ (٨٥٧٦)، وفي \"تفسير القرآن\" ١/ ٧٠، والطبري في \"جامع البيان\" ٢/ ١٣٨، والبيهقي في \"السنن الكبرى\" ٤/ ٢٧٢.\nانظر \"المحتسب\" لابن جني ١/ ١١٨.\n(٨) رواها عبد الرزاق في \"مصنفه\" ٤/ ٢٢٣ (٧٥٨٣)، وفي \"تفسير القرآن\" ١/ ٧٥، والطبري في \"جامع البيان\" ٢/ ١٣٨.\n(٩) رواها عبد الرزاق في \"تفسير القرآن\" ١/ ٧٠، وأبو عبيد في \"الناسخ والمنسوخ\" =","vol":"4","page":415},{"text":"وعكرمة (١)، ومجاهد (٢): (يُطوَّقونه) بضم الياء، وفتح الطاء، وتخفيفه، وفتح الواو وتشديده، أي يكلَّفونه ويحملونه. وروي عن (٣) مجاهد وعكرمة أيضًا: يَطّوّقونه (٤) بفتح الياء، وتشديد الطاء (٥) أراد يتطوقونه. أي: يتكلفونه. وروى ابن الأنباري عن ابن\n_________\n= (ص ٤٦) (٦٨)، والطبري في \"جامع البيان\" ٢/ ١٣٨، وابن أبي داود في \"المصاحف\" (ص ٨٩).\nانظر \"المحتسب\" لابن جني ١/ ١١٨.\n(١) رواها عبد الرزاق في \"تفسير القرآن\" ١/ ٧٠، وأبو عبيد في \"فضائل القرآن\" (ص ٢٩٠)، وفي \"الناسخ والمنسوخ\" (ص ٤٦ - ٤٧) (٦٧، ٦٩)، وسعيد بن منصور في \"السنن\" ٢/ ٦٨٤ (٢٦٥، ٢٩٦)، وابن أبي داود في \"المصاحف\" (ص ٨٩).\nانظر \"المحتسب\" لابن جني ١/ ١١٨، \"الدر المنثور\" للسيوطي ١/ ٣٢٦.\n(٢) رواها عبد الرزاق في \"تفسير القرآن\" ١/ ٧، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٤٦) (٦٨)، والطبري ٢/ ١٣٨.\nانظر \"المحتسب\" لابن جني ١/ ١١٨.\n(٣) ساقطة من (أ).\n(٤) ساقطة من (ح).\n(٥) في (أ) زيادة: والواو.\nعزاها إلى مجاهد: ابن جني في \"المحتسب\" ١/ ١١٨، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٩)، ومكي بن أبي طالب في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٥٢)، والسخاوي في \"جمال القراء\" ١/ ٢٥٤، وأبو حيان في \"البحر المحيط\" ٢/ ٤١.\nوعزاها إلى عكرمة: ابن جني في \"المحتسب\" ١/ ١١٨.\nوالقراءة في \"إعراب القرآن\" للنحاس ١/ ٢٨٥، \"الناسخ والمنسوخ\" للنحاس ١/ ٤٩٦، \"إعراب القراءات الشواذ\" للعكبري ١/ ٢٣١ دون عزو لأحد.","vol":"4","page":416},{"text":"عباس (يَطَّيَّقُونَه) بفتح الياء الأولى، وتشديد الطاء والياء الثانية، وفتحهما (١) بمعنى يطيقونه، يقال: طاق، وأطاق، واطَيَّقَ بمعنى واحد.\n﴿فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾ قرأ أهل المدينة والشام (٢) (فدية طعام) مضافًا (مساكين) جمعًا أضافوا (الفدية إلى الطعام) (٣)، وإن كان واحدًا؛ لاختلاف اللفظين كقوله تعالى: ﴿وَحَبَّ الْحَصِيدِ﴾ (٤)، وقولهم: مسجد الجامع، وربيع الأول ونحوها، (وهي في قراءة) (٥) ابن عمر ومجاهد.\n[٣٣٩] أخبرنا أبو عبد الله محمد بن عبد الله الحافظ (٦) ﵀\n_________\n(١) في (أ): وفتحها.\nقال السيوطي: وأخرج ابن جرير وابن الأنباري عن ابن عباس أنه قرأ: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ قال: يتجشمونه يتكلفونه.\n\"الدر المنثور\" ١/ ٣٢٦، والنص لم يشكل.\nوهو في \"جامع البيان\" للطبري ٢/ ١٣٨ بلفظ (يُطوَّقونه) والقراءة نسبها لابن عباس: ابن جني في \"المحتسب\" ١/ ١١٨، ومكي في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٥٢)، وابن عطية في \"المحرر الوجيز\" ١/ ٢٥٢، وقال: وتشديد الياء في هذِه اللفظة ضعيفة. والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٦٧ - ٢٦٦، وأبو حيان في \"البحر المحيط\" ٢/ ٤١ - ٤٢.\n(٢) في هامش (س) ألحقت عبارة: سوى هشام.\n(٣) في (ش)، (ح): الطعام إلى الفدية.\n(٤) ق: ٩.\n(٥) في (ح): وهي قراءة. وفي (أ): فهي قراءة.\n(٦) أبو عبد الله الحاكم، الإمام، الحافظ، الثقة.","vol":"4","page":417},{"text":"قال: حدثنا أبو عبد الله الحسين بن الحسن بن أيوب (١) قال: حدثنا علي بن عبد العزيز (٢) (وأخبرنا أبو حفص عمر بن أحمد بن محمد المعدل (٣) قال: حدثنا أبو علي حامد بن محمد الهروي (٤) قال: أخبرنا على بن عبد العزيز (٥) قال: حدثنا أبو عبيد القاسم بن سلّام (٦) قال: حدثنا يحيى بن سعيد (٧)، عن عبيد الله (٨) عن نافع (٩)، عن ابن عمر أنه قرأها (١٠) (طعام مساكين) على الجمع (١١).\n_________\n(١) الحسين بن الحسن بن أيوب الطوسي، الإمام، الحافظ، الثقة، الثبت.\n(٢) أبو الحسن البغوي، صدوق.\n(٣) في (ح): العدل.\nوهو عمر بن أحمد بن محمد الجوري، لم يذكر بجرح أو تعديل.\n(٤) في (ح): ابن الهروي.\nوهو أبو علي الهروي، الرفاء، ثقة، صدوق.\n(٥) ما بين القوسين زيادة من (ح)، (أ)، (ش).\n(٦) القاسم بن سلام أبو عبيد، الإمام، المجتهد، الثقة، الفاضل.\n(٧) في (أ): سلام.\nوهو يحيى بن سعيد القطان. ثقة، متقن.\n(٨) عبيد الله بن عمر بن حفص بن عاصم العُمَري أبو عثمان المدني. ثقة، ثبت.\n(٩) نافع مولى ابن عمر، ثقة.\n(١٠) في (ح): قرأ بها.\n(١١) في (ح): الجماع.\n[٣٣٩] الحكم على الإسناد:\nإسناده رجاله ثقات إلا عمر بن أحمد الجوري لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البخاري في الصوم، باب ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ﴾ (١٩٤٩)، وفي =","vol":"4","page":418},{"text":"[٣٤٠] وبإسناده عن أبي عبيد (١) قال: حدثنا مروان بن معاوية الفزاري (٢)، عن عثمان بن الأسود (٣)، عن مجاهد (٤) أنه قرأها كذلك (مساكين) (٥).\nوقرأ الباقون ﴿فِدْيَةٌ﴾ هو منونة ﴿طَعَامٍ﴾ رفعًا (٦) ﴿مِسْكِينٍ﴾ خفض على الواحد (٧) وهي قراءة ابن عباس.\n_________\n= التفسير، باب قوله تعالى: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ (٤٥٠٦)، ومن طريقه البيهقي في \"السنن الكبرى\" ٤/ ٢٠٠ من طريق عبد الأعلى. ورواه سعيد بن منصور في \"السنن\" ٢/ ٦٩٢ (٢٧٠)، عن هشيم، كلاهما عن عبيد الله بن عمر، به.\n(١) القاسم بن سلام أبو عبيد، الإمام، الثقة، الفاضل.\n(٢) مروان بن معاوية بن الحارث الفزاري، ثقة، حافظ وكان يدلس في أسماء الشيوخ.\n(٣) عثمان بن الأسود بن موسى بن باذان، ثقة، ثبت.\n(٤) مجاهد بن جبر، ثقة، إمام.\n(٥) [٣٤٠] الحكم على الإسناد:\nإسناد رجاله ثقات إلا عمر بن أحمد الجوري، لم يذكر بجرح أو تعديل.\nلكن روى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٣٠١ (١٦٣٩)، عن مجاهد: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾ واحد؛ ليست بمنسوخة ... ورواه عنه أيضًا عبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٢٧. وروى أبو عبيد في \"الناسخ والمنسوخ\" (ص ٦٤) (١٠٨)، والطبري في \"جامع البيان\" ٢/ ١٣٩، من طريق عثمان بن الأسود أنه سأل مجاهدًا: وافق نفاس امرأتي ... فقال ... وقرأ علي: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ﴾.\n(٦) في (أ): رفع.\n(٧) \"السبعة\" لابن مجاهد (ص ١٧٦)، \"إرشاد المبتدي\" للقلانسي (ص ٢٣٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٦.","vol":"4","page":419},{"text":"[٣٤١] أخبرنا محمد بن (عبد الله) (١)، قال: حدثنا الحسين بن الحسن بن أيوب (٢)، وأخبرنا عمر بن أحمد (٣)، قال: حدثنا حامد بن محمد (٤)، قالا: حدثنا (٥) علي بن عبد العزيز (٦)، قال: حدثنا أبو عبيد (٧)، قال: حدثنا حجاج (٨)، عن هارون (٩) (عن عمرو) (١٠) بن دينار (١١)، عن ابن عباس أنه قرأ: ﴿طَعَامُ مَسْكِينٍ﴾ على واحد (١٢) (١٣).\n_________\n(١) في (ح): محمد.\nوهو محمد بن عبد الله أبو عبد الله الحاكم، الإمام، الحافظ، الثقة.\n(٢) الحسين بن الحسن بن أيوب، الإمام، الحافظ، الثقة، الثبت.\n(٣) على بن أحمد بن محمد الجوري، لم يذكر بجرح أو تعديل.\n(٤) حامد بن محمد الرفاء الهروي، ثقة، صدوق.\n(٥) في (ش)، (ح)، (أ): حدثنا.\n(٦) علي بن عبد العزيز البغوي، ثقة، صدوق.\n(٧) القاسم بن سلام أبو عبيد، الإمام، المجتهد، الثقة، الفاضل.\n(٨) الحجاج بن محمد المصيصي، ثقة، ثبت؛ لكنه اختلط في آخر عمره.\n(٩) هارون بن موسى الأعور، ثقة، مقرئ إلا أنه رمي بالقدر.\n(١٠) زيادة من (ح)، (أ)، هامش (ش).\n(١١) عمرو بن دينار الجمحي الأثرم، ثقة، ثبت.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٣١، \"جامع التحصيل\" للعلائي (ص ٢٤٣)، \"تهذيب التهذيب\" ٤/ ٣٣٦، \"تقريب التهذيب\" لابن حجر (٥٠٢٤).\n(١٢) كذا في (ش)، (ح). وفي (س): واحده. وفي (أ): الواحد.\n(١٣) لم يُذكر في كتب التراجم أن هارون بن موسى قد روى عن عمرو بن دينار.\nلكن ذكر في مصادر ترجمة هارون -وقد تقدمت- أنه قد روى عن طاوس بن كيسان وحميد بن قيس وهما مكيان وأحدهما أكبر من عمرو، والآخر توفي سنة (١٣٠ هـ). =","vol":"4","page":420},{"text":"فمن وحد فمعناه لكل (١) يوم طعام (٢) مسكين الواحد، ومن جمع رده إلى الجميع (٣)، وهو اختيار أبي عبيد (٤) وأبي حاتم.\n_________\n= [٣٤١] الحكم على الإسناد:\nإسناده ضعيف شاذ؛ هارون بن موسى خالفه جماعة من الثقات فرووه من طرق صحيحة عن عمرو بن دينار عن عطاء عن ابن عباس.\nالتخريج:\nرواه البخاري في كتاب التفسير، باب قوله تعالى: ﴿أَيَّامًا مَّعْدُودَاتٍ﴾ (٤٥٠٥)، والدارقطني في \"السنن\" ٢/ ٢٠٥، من طريق زكريا بن إسحاق. ورواه النسائي في كتاب الصيام، باب تأويل قول الله ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ ٤/ ١٩٠ - ١٩١، وفي \"التفسير\" ١/ ٢١٨ (٣٨) من طريق ورقاء.\nورواه الطبري في \"جامع البيان\" ٢/ ١٣٨، والطبراني في \"المعجم الكبير\" ١١/ ١٣٥ (١١٣٨٨)، والدارقطني في \"السنن\" ٢/ ٢٠٥، والحاكم في \"المستدرك\" ١/ ٦٠٦، والبيهقي في \"السنن الكبرى\" ٤/ ٢٧١، كلهم من طريق ابن أبي نجيح.\nورواه الطبري في \"جامع البيان\" ٢/ ١٣٩ من طريق حماد بن سلمة، كلهم عن عمرو بن دينار، عن عطاء، عن ابن عباس به مطولًا. وفيه أن ابن عباس قرأ الآية ﴿طَعَامُ مِسْكِينٍ﴾.\nورواه عبد الرزاق في \"مصنفه\" ٢/ ٢٢٠ (٧٥٧٢)، وسعيد بن منصور في \"السنن\" ٢/ ٦٨٦ (٢٦٧)، وابن الجوزي في \"نواسخ القرآن\" (ص ١٧٣) من طريق محمد ابن سيرين، عن ابن عباس أنه قرأها: ﴿طَعَامُ مِسْكِينٍ﴾.\nوقد روى عنه القراءة أيضًا مجاهد، وعكرمة، وعطية العوفي.\nانظر \"جامع البيان\" للطبري ٢/ ١٣٨ - ١٣٩.\n(١) في (أ): كل.\n(٢) في (ح): إطعام.\n(٣) في (أ): الجمع.\n(٤) في (ش): عبيدة.","vol":"4","page":421},{"text":"﴿فَمَنْ تَطَوَّعَ خَيْرًا﴾ قرأ عيسى (١) بن عمر، ويحيى بن وثاب، وحمزة، والكسائي: (يَطّوع) بالياء، وتشديد الطاء، وجزم العين، على معنى (٢) يتطوع. وقرأ الآخرون ﴿تَطَوَّعَ﴾ بالتاء، وفتح العين، وتخفيف الطاء على الفعل الماضي (٣).\nواختلف العلماء في تأويل هذِه الآية وحكمها، فقال قوم: كان ذلك في أول ما فرض (٤) الصوم، وذلك أن الله تعالى لما أنزل فرض صيام (٥) شهر رمضان على رسوله ﵇ وأمر أصحابه بذلك شق عليهم الصوم، وكانوا قومًا لم يتعودوا الصوم (٦)، فخيرهم الله تعالى بين الصيام والإطعام، فكان من شاء صام، ومن شاء أفطر، وافتدى بالطعام، ثم نسخ الله تعالى ذلك بقوله: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ ونزلت العزمة (٧) في إيجاب الصوم.\nوعلى هذا القول معاذ بن جبل (٨)،\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (ح).\n(٣) \"السبعة\" لابن مجاهد (ص ١٧٢)، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٢٩٥، \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٢٣.\n(٤) بعدها في (أ): الله تعالى.\n(٥) ساقطة من (أ).\n(٦) في (ح): الصيام.\n(٧) في (أ): العزيمة.\n(٨) رواه أبو داود في كتاب الصلاة، باب كيف الأذان (٥٠٧)، والإمام أحمد في \"المسند\" ٥/ ٢٤٦، والطبري في \"جامع البيان\" ٢/ ١٣٢، وابن أبي حاتم في =","vol":"4","page":422},{"text":"وأنس بن مالك (١)، وسلمة بن الأكوع (٢)، وابن عمر (٣)، وعلقمة (٤)،\n_________\n= \"تفسير القرآن العظيم\" ١/ ٣٠٤ (١٦٢٢)، والحاكم في \"المستدرك\" ٢/ ٣٠١. وقال: صحيح الإسناد، ولم يخرجاه. ورواه البيهقي في \"السنن الكبرى\" ٤/ ٢٠٠.\nوقال المنذري: ذكر الترمذي ومحمد بن إسحاق بن خزيمة أن عبد الرحمن بن أبي ليلى لم يسمع من معاذ بن جبل، وما قالاه ظاهر جدًّا. \"مختصر سنن أبي داود\" ١/ ٢٧٨.\n(١) ذكره الحيري في \"الكفاية\" ١/ ١٢٤، وابن الجوزي في \"نواسخ القرآن\" (ص ١٧٤).\n(٢) سلمة بن عمرو بن الأكوع، واسم الأكوع سنان بن عبد الله الأسلمي أبو مسلم، أو أبو إياس.\nبايع تحت الشجرة، ونزل الربذة مدة، وكان شجاعًا راميًا. توفي بالمدينة سنة (٧٤ هـ).\n\"الاستيعاب\" لابن عبد البر ٢/ ٦٣٩، \"تجريد أسماء الصحابة\" للذهبي ١/ ٢٣٠، \"الإصابة\" لابن حجر ٣/ ١١٨.\nوقوله رواه البخاري في كتاب التفسير، باب قوله ﴿أَيَّامًا مَعْدُودَاتٍ﴾ (٤٥٠٥)، ومسلم في كتاب الصيام، باب ببيان نسخ قوله تعالى: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ (١١٤٥).\n(٣) رواه البخاري في كتاب الصوم، باب ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ (١٩٤٩)، وفي كتاب التفسير، باب قوله: ﴿أَيَّامًا مَعْدُودَاتٍ﴾ (٤٥٠٦)، وابن أبي شيبة في \"مصنفه\" ٤/ ٣٢ (٩٠٩٤)، والطبري في \"جامع البيان\" ٢/ ١٣٣، والبيهقي في \"السنن الكبرى\" ٤/ ٢٠٠.\n(٤) رواه عبد الرزاق في \"مصنفه\" ٤/ ٢٢٢ (٧٥٧٨). وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٤٤) (٦٢)، وابن أبي شيبة في \"مصنفه\" ٢/ ٣٢ (٩٠٩٣)، والطبري في \"جامع البيان\" ٢/ ١٣٣، وابن الجوزي في \"نواسخ القرآن\" (ص ١٧٢)، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٨.","vol":"4","page":423},{"text":"وعمرو بن مرة (١)، وعكرمة (٢)، والشعبي (٣)، والزهري (٤)، وإبراهيم (٥)، وعَبيدة (٦)،\n_________\n(١) عمرو بن مرة بن عبد الله بن طارق الجملي المرادي أبو عبد الله الكوفي.\nثقة، عابد، كان لا يدلس، ورمي بالإرجاء، توفي سنة (١١٦ هـ) وقيل: (١١٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٧٥، \"الكاشف\" للذهبي (٤٢٢٩)، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٠٤، \"تقريب التهذيب\" لابن حجر (٥١١٢).\nوقوله رواه الطبري في \"جامع البيان\" ٢/ ١٣٣.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ١٣٣، ١٣٥ - ١٣٦، وذكره الجصاص في \"أحكام القرآن\" ١/ ١٧٦، ومكي في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٥٠).\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ١٣٤، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٠٥)، ورواه أيضًا عبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ١/ ٣٢٥، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٨ (١٦٣٧).\n(٤) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٤٤ - ٤٥) (٦٣، ٦٦)، والطبري ٢/ ١٣٤، وذكره ابن أبي حاتم ٨/ ٣٠١ (١٦٣٧)، والجصاص في \"أحكام القرآن\" ١/ ١٧٦.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ١٣٥.\n(٦) عبيدة بن عمرو ويقال ابن قيس بن عمرو السَّلماني المرادي أبو عمرو الكوفي. تابعي كبير، مخضرم، فقيه، ثبت، كان شريح إذا أشكل عليه شيء يسأله، قيل: توفي سنة (٧٢ هـ) أو بعدها والصحيح أنه توفي قبل سنة (٧٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٩١، \"تذكرة الطالب المعلم\" (ص ٨٠)، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٥، \"الإصابة\" لابن حجر ٥/ ١٠٤، \"تقريب التهذيب\" لابن حجر (٤٤١٢).\nوقوله رواه الطبري في \"جامع البيان\" ٢/ ١٣٥، وابن الجوزي في \"نواسخ القرآن\" (ص ١٧٢)، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٨ (١٦٣٧).","vol":"4","page":424},{"text":"والضحاك (١)، وهي (٢) إحدى الروايات عن ابن عباس (٣).\nوقال آخرون (٤): بل هذا (٥) خاص للشيخ الكبير، والعجوز الكبيرة اللذين يطيقان (٦) الصوم ولكن (يشق) (٧) عليهما رخص لهما إن شاءا (٨) أن يفطرا مع القدرة (٩)، ويطعما لكل يوم مسكينًا، ثم نسخ ذلك بقوله: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ (١٠) لا يطيقون (١١)، وهذا قول قتادة (١٢)، والربيع بن أنس (١٣)، ورواية\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ١٣٥.\n(٢) في (ح): وهو.\n(٣) رواه أبو داود في كتاب الصوم، باب نسخ قوله: ﴿وَعَلَى الَّذِينَ يُطِيقُونَهُ﴾ ٢/ ١٣٥ (٢٣١٦) من طريق عكرمة.\nورواه ابن الجوزي في \"نواسخ القرآن\" (ص ١٧٢، ١٧٣، ١٧٤)، من طريق ابن سيرين. ورواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٤٣) (٥٩)، والنحاس في \"الناسخ والمنسوخ\" ١/ ٤٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٧ (١٦٣٧) من طريق عطاء الخراساني. ورواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٤٣) (٦٠) من طريق علي بن أبي طلحة.\nورواه الطبري في \"جامع البيان\" ٢/ ١٣١ من طريق عطية العوفي، كلهم عن ابن عباس.\n(٤) في (أ): الآخرون.\n(٥) في (ح)، (أ): هو.\n(٦) كذا في (ش)، (ح)، (أ): وفي (س): يطيقون.\n(٧) من (أ) وفي باقي النسخ: يشق.\n(٨) من (ش)، وفي باقي النسخ: شاء.\n(٩) في (أ): الفدية.\n(١٠) في (ش): في الذين.\n(١١) في (ح): يطيقونه.\n(١٢) رواه عبد الرزاق في \"مصنفه\" ٤/ ٢٢٣ (٧٥٨٤)، وفي \"تفسير القرآن العظيم\" ١/ ٦٩ - ٧٠، والطبري في \"جامع البيان\" ٢/ ١٣٦.\n(١٣) رواه الطبري في \"جامع البيان\" ٢/ ١٣٦.","vol":"4","page":425},{"text":"سعيد بن جبير، عن ابن عباس (١). وقال الحسن: هذا في المريض كان إذا وقع عليه اسم (المرض، وإن كان) (٢) يستطيع الصيام فهو (٣) بالخيار، (إن شاء صام) (٤)، وإن شاء أفطر وأطعم، حتى نسخ (٥) ذلك (٦). فعلى هذِه الأقاويل الآية منسوخة، وهو (٧) قول أكثر الفقهاء والمفسرين (٨).\nوقال قوم: لم تنسخ هذِه الآية، ولا شيء منها، وإنما تأويل ذلك: وعلى الذين كانوا (٩) يطيقونه في حال شبابهم، أو في حال صحتهم وقوتهم، ثم عجزوا عن الصوم فدية طعام مسكين (١٠)، (لا أن) (١١)\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ١٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٧ (١٦٣٥)، والبيهقي في \"السنن الكبرى\" ٤/ ٢٣٠.\nورواه مختصرًا أبو عبيد في \"الناسخ والمنسوخ\" (ص ٦٤) (١٠٩)، وأبو داود في كتاب الصوم، باب من قال: هي مثبتة للشيخ والحبلى (٢٣١٨)، والدارقطني في \"السنن\" ٢/ ٢٠٦ وقال: إسناد صحيح.\n(٢) في (أ): المريض وكان.\n(٣) ساقطة من (ش)، (ح)، (أ).\n(٤) ساقطة من (أ).\n(٥) بعدها في (ش): الله تعالى.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ١٣٣. مختصرًا.\n(٧) في (أ): وهذا.\n(٨) انظر \"الناسخ والمنسوخ\" لهبة الله بن سلامة (ص ٤٣)، \"معرفة الناسخ والمنسوخ\" لابن حزم (ص ٣٢١)، \"أحكام القرآن\" لابن العربي ١/ ٧٩.\n(٩) ساقطة من (أ).\n(١٠) في (ش): مساكين.\n(١١) في (أ): لأن.","vol":"4","page":426},{"text":"(القوم كان قد رخص) (١) لهم في الإفطار، وهم على الصوم قادرون، أضمروا (في الآية كانوا) (٢)، وقالوا (٣): هذِه عبارة عن أول حالهم، وجعلوا الآية محكمة، وهذا قول سعيد بن المسيب (٤)، والسدي (٥)، وإحدى الروايات عن ابن عباس (٦).\nفجملة ما ذكرنا من هذِه الأقاويل على قراءة من قرأ: ﴿يُطِيقُونَهُ﴾ من الإطاقة، وهي القراءة الصحيحة التي عليها عامة أهل القرآن،\n_________\n(١) في (ش): القوم قد رخص. وفي (ح): القوم كان رخص.\n(٢) في (ح): كانوا في الآية.\n(٣) في (ح): قال. والمثبت من (أ).\n(٤) رواه عبد الرزاق في \"مصنفه\" ٤/ ٢٢٤ (٧٥٨٥)، وسعيد بن منصور في \"السنن\" ٢/ ٦٨٠ (٢٦٣)، ومن طريقه البيهقي في \"السنن الكبرى\" ٤/ ٢٧١، ورواه الطبري في \"جامع البيان\" ٢/ ١٣٧، وابن حزم في \"المحلى\" ٦/ ٢٦٥، وابن الجوزي في \"نواسخ القرآن\" (ص ١٧٦ - ١٧٧).\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ١٣٦.\nانظر \"النكت والعيون\" للماوردي ١/ ٢٣٩، \"المحرر الوجيز\" لابن عطية ١/ ٢٥٣.\n(٦) رواه البخاري في كتاب التفسير، باب ﴿أَيَّامًا مَعْدُودَاتٍ﴾ (٤٥٠٥) وتقدم تخريجه عند تخريج قراءة ابن عباس: ﴿طَعَامُ مِسْكِينٍ﴾ من طريق عطاء بن أبي رباح.\nورواه عبد الرزاق في \"مصنفه\" ٤/ ٢٢١ (٧٥٧٣)، والطبري في \"جامع البيان\" ٢/ ١٣٧، ١٣٨، والدارقطني في \"السنن\" ٢/ ٢٠٧، وابن الجوزي في \"نواسخ القرآن\" (ص ١٧٦) من طريق عكرمة.\nورواه عبد الرزاق في \"مصنفه\" ٤/ ٢٢١ (٧٥٧٤)، والطبري في \"جامع البيان\" ٢/ ١٣٧، والدارقطني في \"السنن\" ٢/ ٢٠٧، والبيهقي في \"السنن الكبرى\" ٢/ ٢٧١ من طريق مجاهد، كلهم عن ابن عباس.","vol":"4","page":427},{"text":"ومصاحف أهل (١) البلدان. فأما الذين قرءوا: (يطَّوقُونه) فتألوا أنهم الشيخ الكبير، والمرأة العجوز، والمريض الذي لا يرجى برؤه؛ فهم يكلفون الصوم، ولا يطيقونه، فلهم أن يفطروا ويطعموا مكان كل يوم أفطروه مسكينًا، وقالوا: الآية محكمة غير منسوخة.\nوالفدية: الجزاء والبدل، من قولك: فديت هذا بهذا. أي: جزيته به (٢) وأعطيته بدلًا منه، يقال: فديت فدية كما يقال: مشيت مشية، وجلست جلسة (٣) ﴿فَمَنْ تَطَوَّعَ خَيْرًا﴾ فزاد على مسكين واحد، وأطعم مسكينين فصاعدًا، قاله مجاهد (٤)، وعطاء (٥)، (وطاووس (٦)،\n_________\n(١) زيادة من (أ).\nوانظر كلام أبي عبيد، والطبري، والنحاس، وابن العربي على شذوذ القراءات الأخرى.\n\"الناسخ والمنسوخ\" لأبي عبيد (ص ٤٧)، \"جامع البيان\" للطبري ٢/ ١٣٢، \"إعراب القرآن\" للنحاس ١/ ٤٩٧، \"أحكام القرآن\" لابن العربي ١/ ٧٩.\n(٢) زيادة من (أ).\n(٣) \"جامع البيان\" للطبري ٢/ ١٤٠.\nانظر \"مجمل اللغة\" لابن فارس ٣/ ٧١٤ (فدى).\n(٤) رواه عبد الرزاق في \"مصنفه\" ٤/ ٢٢٣ (٧٥٨٢)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٤٥) (٦٥)، الطبري في \"جامع البيان\" ٢/ ١٤٢.\n(٥) هو عطاء بن أبي رباح، وقوله: رواه عبد الرزاق في \"مصنفه\" ٤/ ٢٢٣ (٧٥٨٣)، والطبري في \"جامع البيان\" ٢/ ١٤٢.\n(٦) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٤٥) (٦٥)، والطبري في \"جامع البيان\" ٢/ ١٤٢، وعزاه السيوطي لعبد بن حميد. \"الدر المنثور\" ١/ ٣٢٧.","vol":"4","page":428},{"text":"والسدي) (١). وقال بعضهم: فمن زاد على القدر الواجب من الطعام (٢)، فزاد في (٣) الطعام. رواه ابن جريج وخصيف، عن مجاهد (٤). وقال ابن شهاب: يريد فمن (٥) صام مع الفدية، وجمع بين الصيام والطعام (٦).\n﴿فَهُوَ خَيْرٌ لَهُ وَأَنْ تَصُومُوا﴾ أن (٧) صلة، وقوله (٨) ﴿تَصُومُوا﴾ (٩) يعني والصوم (١٠) ﴿خَيْرٌ لَكُمْ﴾ من الإفطار والفدية. ﴿إِنْ كُنْتُمْ تَعْلَمُونَ﴾.\nفصل في حكم (١١) الآية:\n_________\n(١) في (أ): السدي وطاووس.\nذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٩.\n(٢) في (ح)، (أ): الإطعام.\n(٣) زيادة من (أ).\n(٤) رواية ابن جريح عن مجاهد رواها الطبري في \"جامع البيان\" ٢/ ١٤٣، وأشار إليها عبد الرزاق في \"مصنفه\" ٤/ ٢٢٣. ورواية خصيف رواها عنه الثوري في \"تفسيره\" (ص ٥٦) (٦١)، ومن طريق الثوري رواها ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٩ (١٦٤٣).\n(٥) كررت في (أ).\n(٦) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٤٥) (٦٤)، والطبري في \"جامع البيان\" ٢/ ١٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٩ (١٦٤٤).\n(٧) ساقطة من (ش).\n(٨) في (ش)، (ح)، (أ): قوله.\n(٩) في (ح): وأن تصوموا.\n(١٠) في (ح)، (أ): الصوم.\n(١١) في (أ): ذكر.","vol":"4","page":429},{"text":"اعلم (١) أنه (٢) لا رخصة لأحد من المؤمنين البالغين في إفطار شهر رمضان إلا لأربعة: أحدهم: عليه القضاء والكفارة، والثاني: عليه القضاء دون الكفارة، والثالث (٣): عليه الكفارة دون القضاء، والرابع: لا قضاء عليه ولا كفارة.\nفأما الذي (٤) عليه القضاء والكفارة، فمن فرط في قضاء رمضان حتى دخل رمضان آخر (٥)، والحامل والمرضع إذا خافتا على أولادهما (٦) أفطرتا، وعليهما القضاء والكفارة، فإن خافتا على أنفسهما فهما كالمريض، حكمهما (٧) كحكمه، هذا قول ابن عمر (٨)،\n_________\n(١) ساقطة من (ح).\n(٢) في (ح): وإن.\n(٣) في (ح): والرابع.\n(٤) في (ح): الذين.\n(٥) قال ابن قدامة: وبهذا قال ابن عباس، وابن عمر، وأبو هريرة ... ولم يرد عن غيرهم من الصحابة خلافهم ... . \"المغني\" ٤/ ٤٠٠ - ٤٠١.\n(٦) في (أ). ولديهما.\n(٧) في (ح): وحكمهما.\n(٨) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٦٣ - ٦٤) (١٠٦، ١٠٧)، وعبد الرزاق في \"مصنفه\" ٤/ ٢١٧ - ٢١٨) (٧٥٥٨)، والطبري في \"جامع البيان\" ٢/ ١٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢٠٧ (١٦٣٦)، والدارقطني في \"السنن\" ٢/ ٢٠٧، وقال: هذا صحيح. والبيهقي في \"السنن الكبرى\" ٤/ ٢٣٠. وعند عبد الرزاق -في رواية- والطبري، وابن أبي حاتم في \"تفسير القرآن العظيم\"، والدارقطني أن ابن عمر قال: لا تقضي. وعند عبد الرزاق والبيهقي لم يذكر القضاء. وورد القضاء عند أبي عبيد وحده.","vol":"4","page":430},{"text":"ومجاهد (١)، ومذهب الشافعي (٢).\nوقال بعضهم في الحامل والمرضع: إذا خافتا على أنفسهما وولدهما (٣) أن عليهما الكفارة ولا قضاء، وهو قول ابن عباس (٤).\nوقال قوم: عليهما القضاء ولا كفارة، وهو (٥) قول إبراهيم (٦)، والحسن (٧)،\n_________\n(١) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٦٤) (١٠٨)، والطبري في \"جامع البيان\" ٢/ ١٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٨ (١٦٤٠)، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٢٧ ولم يذكر القضاء في رواية الطبري.\n(٢) \"الأم\" للشافعي ٢/ ١١٣، \"المجموع\" للنووي ٦/ ٢٧٣ - ٢٧٥.\n(٣) في (أ): وولديهما.\n(٤) رواه أبو داود في الصيام، باب من قال: هي مثبتة للشيخ والحبلى ٢/ ٣٠٦ (٢٣١٨) دون قوله ولا قضاء عليك. وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٦٤ - ٦٥) (١٠٩، ١١٠)، والطبري في \"جامع البيان\" ٢/ ١٣٦ - ١٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٠٧ (١٦٣٥)، والدارقطني في \"السنن\" ٢/ ٢٠٦ - ٢٠٧، وقال: إسناد صحيح. وقال أيضًا: هذا صحيح. والبيهقي في \"السنن الكبرى\" ٤/ ٢٣٠، ومسدد في \"مسنده\".\nقال النووي: إسناد حسن. \"المجموع\" ٦/ ٢٧٣.\nوقال ابن حجر: إسناده حسن. \"المطالب العالية\" ١/ ٤٠٧ (١٠٦٩).\n(٥) في (ش) في الموضعين: وهذا.\n(٦) رواه البخاري تعليقًا في كتاب التفسير، باب ﴿أَيَّامًا مَّعْدُودَاتٍ﴾ ٥/ ١٨٢، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٦٦) (١١٣). وعبد بن حميد كما في \"تغليق التعليق\" لابن حجر ٤/ ١٧٧.\n(٧) رواه البخاري تعليقًا -في الموضع السابق- وعبد الرزاق في \"مصنفه\" ٤/ ٢١٨ (٧٥٦٥)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٦٦) (١١٢)، وعبد بن حميد =","vol":"4","page":431},{"text":"وعطاء (١)، والضحاك (٢)، ومذهب أهل العراق (٣) ومالك (٤)، والأوزاعي (٥).\nوأما الذي عليه القضاء دون الكفارة فالمريض، والمسافر، والحائض، والنفساء، عليهم القضاء دون الكفارة.\nقال (٦) أنس بن مالك: انتهيت إلى رسول الله - ﷺوهو يتغدى؛ فقال: \"اجلس\". فقلت: إني صائم. فقال: \"اجلس أحدثك أن الله تعالى وضع عن المسافر الصوم، وشطر الصلاة\" (٧).\n_________\n= كما في \"تغليق التعليق\" لابن حجر ٤/ ١٧٧.\n(١) رواه عبد الرزاق في \"مصنفه\" ٤/ ٢١٨ (٧٥٦٥)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٦٦) (١١٣).\n(٢) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٦٦) (١١١)، وذكره النحاس في \"الناسخ والمنسوخ\" ١/ ٥٥٠.\n(٣) \"أحكام القرآن\" للجصاص ١/ ١٨٠، \"بدائع الصنائع\" للكاساني ٢/ ٩٧.\n(٤) \"الموطأ\" للإمام مالك كتاب الصيام، باب فدية من أفطر في رمضان من علة ١/ ٣٠٨، و\"الكافي في فقه أهل المدينة المالكي\" لابن عبد البر ١/ ٣٤٠.\n(٥) قوله في \"الناسخ والمنسوخ\" لأبي عبيد (ص ٦٧)، \"فتح الباري\" لابن حجر ٨/ ١٠٨.\n(٦) في (أ): وقال.\n(٧) رواه أبو داود في كتاب الصوم، باب اختيار الفطر (٢٤٠٨)، الترمذي في كتاب الصوم، باب ما جاء في الرخصة في الإفطار للحامل والمرضع (٧١٥)، وقال: حديث حسن.\nونقل ابن حجر والمناوي أن الترمذي صححه.\nانظر \"تهذيب التهذيب\" لابن حجر ١/ ١٩٢، \"فيض القدير\" للمناوي ٢/ ٣٤٠، وابن ماجه في كتاب الصيام، باب ما جاء في الإفطار للحامل والمرضع (١٦٦٧)، =","vol":"4","page":432},{"text":"وأما الذي عليه الكفارة دون القضاء فالشيخ الهِم (١) والشيخة الكبيرة، ومن به مرض دائم لا يرجى برؤه، وصاحب العُطاش (٢) الذي (٣) يخاف من الموت عليهم الكفارة ولا قضاء، هذا (٤) قول\n_________\n= والإمام أحمد في \"مسنده\" ٤/ ٣٤٧ (١٩٠٤٧)، ٥/ ٢٩ (٢٠٣٢٦)، وابن خزيمة في \"صحيحه\" ٣/ ٢٦٨ (٢٠٤٤)، والفسوي في \"المعرفة والتاريخ\" ٢/ ٤٧١، وابن أبي عاصم في \"الآحاد والمثاني\" ١/ ١٦٢ (١٤٩٣)، وابن قانع في \"معجم الصحابة\" ١/ ١٥ - ١٦، والطبراني في \"المعجم الكبير\" ١/ ٢٦٣ (٧٦٥) كلهم من طريق أبي هلال الراسبي، عن عبد الله بن سوادة، عن أنس بن مالك.\nورواه البخاري في \"التاريخ الكبير\" ١/ ٢٩، والنسائي في كتاب الصوم، باب وضع الصيام عن المسافر ٤/ ١٨٠ - ١٨١، وعبد الرزاق في \"مصنفه\" ٤/ ٢١٧ (٧٥٦٠)، وابن خزيمة في \"صحيحه\" ٣/ ٢٦٨ (٢٠٤٣)، والفسوي في \"المعرفة والتاريخ\" ٢/ ٤٦٨ - ٤٧٠، والطبري في \"جامع البيان\" ٢/ ١٤٠، والطبراني في \"المعجم الكبير\" ١/ ٢٦٣ (٧٦٦)، والبيهقي في \"السنن الكبرى\" ٤/ ٢٣١. كلهم من طرق عن أبي قلابة، عن أنس، وفي بعض الروايات: عن أبي قلابة، عن رجل من بني عامر، عن أبيه، أو عمه.\nقال أبو الحسن ابن القطان: أختلف في إسناد هذا الحديث اختلافًا كثيرًا.\n\"بيان الوهم والإيهام\" لابن القطان ٥/ ٤٦٠ (٢٦٣١).\nوالحديث صححه السيوطي، والمناوي، وأحمد شاكر، وحسنه الألباني.\n\"فيض القدير\" للمناوي ٢/ ٣٤٠، \"جامع البيان\" للطبري ٣/ ٤٣٦، \"صحيح الجامع\" ١/ ١٣٢ (١٨٣١) وفي كثير من الروايات السابقة زيادة وهي: (وعن الحامل والمرضع).\n(١) في (ش): الهرم.\nالهِمُّ بالكسر: الكبير الفاني. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٧٥.\n(٢) في (أ): العطش.\n(٣) ساقطة من (ح).\n(٤) في (أ): وهذا.","vol":"4","page":433},{"text":"عامة الفقهاء (١).\nوروي عن (ربيعة بن أبي عبد الرحمن) (٢)، وخالد بن الدريك (٣) أنهما قالا في الشيخ والشيخة (٤): إن استطاعا صاما، وإلا فلا كفارة عليهما، وليس عليهما شيء (٥) إذا أفطرا (٦).\nوقال مالك: لا أرى ذلك (واجبًا عليهما) (٧)، وأحب إلى أن\n_________\n(١) \"الأم\" للشافعي ٢/ ١١٤، \"أحكام القرآن\" للجصاص ١/ ١٧٨، \"المجموع\" للنووي ٦/ ٢٦٠، \"المغني\" لابن قدامة ٤/ ٣٩٥ - ٣٩٦.\n(٢) كذا في (ش)، (ح) وفي (س): أبي ربيعة بن عبد الرحمن. وفي (أ): ربيعة بن عبد الرحمن. والمثبت الصواب واسمه فَرّوخ التيمي مولاهم أبو عثمان المدني.\nالمعروف بربيعة الرأي. ثقة، فقيه، مشهور. قال مالك بن أنس: ذهبت حلاوة الفقه منذ مات ربيعة. توفي سنة (١٣٦ هـ) على الصحيح.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٧٥، \"تاريخ بغداد\" للخطيب ٨/ ٤٢٠، \"تهذيب التهذيب\" لابن حجر ١/ ٥٩٨، \"تقريب التهذيب\" لابن حجر (١٩١١).\n(٣) في (أ): دربك.\nخالد بن دُرَيك الشامي.\nثقة، يرسل، روى عن ابن عمر وعائشة، ولم يدركهما. من الثالثة.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٢٨، \"جامع التحصيل\" للعلائي (ص ١٧٠)، \"تهذيب التهذيب\" لابن حجر ١/ ٥١٧، \"تقريب التهذيب\" لابن حجر (١٦٢٥).\n(٤) في (ح): الشيخة والشيخ.\n(٥) في (ش): شيئًا.\n(٦) رواه عنهما أبو عبيد في \"الناسخ والمنسوخ\" (ص ٦١) (١٠٤)، وذكره عن ربيعة النحاس في \"الناسخ والمنسوخ\" ١/ ٤٩٨، والجصاص في \"أحكام القرآن\" ١/ ١٧٨.\n(٧) في (ح): عليهما واجبًا.","vol":"4","page":434},{"text":"يفعلا (١). وأما الذي لا قضاء عليه ولا كفارة فالمجنون.\nواختلف العلماء في حد الإطعام في كفارة الصيام؛ فقال بعضهم: القدر الواجب نصف صاع (من تمر) (٢) (عن كل يوم يفطره، وهو قول أهل العراق (٣)، وقال (قوم منهم) (٤) نصف صاع (٥) من قمح، أو صاع (٦) من تمر، أو زبيب، أو سائر الحبوب (٧).\nوقال بعض الفقهاء: ما كان المفطر يتقوته يومه الذي أفطره (٨). وقال محمد ابن الحنفية: يطعم مكان كل يوم مدًّا (٩) لطعامه، ومدًّا\n_________\n(١) \"الموطأ\" كتاب الصيام، باب فدية من أفطر في رمضان من علة ١/ ٣٠٧، \"الموطإ\" برواية أبي مصعب الزهري ١/ ٣٣ (٨١٠). ورواه عنه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٦١) (١٠٥).\nانظر \"الكافي في فقه أهل المدينة المالكي\" لابن عبد البر ١/ ٣٤٠.\n(٢) زيادة من (أ).\n(٣) \"أحكام القرآن\" للجصاص ١/ ١٧٨، \"بدائع الصنائع\" للكاساني ٢/ ٩٥.\n(٤) في (ش): وقال بعضهم.\n(٥) ما بين القوسين زيادة من (ش)، (ح)، (أ).\n(٦) في (ح): صاعًا.\n(٧) وهو قول الثوري. انظر \"أحكام القرآن\" للجصاص ١/ ١٧٨، \"المحرر الوجيز\" لابن عطية ١/ ٢٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٦٩ - ٢٧٠.\n(٨) في (أ): أفطر.\n\"جامع البيان\" للطبري ٢/ ١٤٢، \"معالم التنزيل\" للبغوي ١/ ١٩٧.\n(٩) في (أ): (أمدًا). المد: مكيال، وهو ربع الصاع، وهو رطل وثلث عند أهل الحجاز، ورطلان عند أهل العراق.\n\"الصحاح\" (مدد) ٢/ ٥٣٧، \"الإيضاح والتبيان في معرفة المكيال والميزان\" لابن الرفعة (ص ٥٦).","vol":"4","page":435},{"text":"لأدمه (١).\nوقال ابن عباس: يعطي (٢) مسكينًا واحدًا عشاءه حين يفطر، وسحوره حين (٣) يتسحر (٤)، وقال بعضهم (٥): يطعم لكل (٦) يوم مسكينًا واحدًا مدًّا، وهو (٧) قول أبي هريرة (٨)، وعطاء (٩) ومحمد بن عمرو بن حزم (١٠)،\n_________\n(١) في (ح)، (أ): لإدامه.\nلم أجد من رواه، ولكن ذكره أبو الثناء الأصفهاني في تفسيره \"أنوار الحقائق الربانية\" رسالة دكتوراه جامعة الإمام محمد بن سعود الإسلامية - ٣/ ١٦١٥.\nوقال البيهقي: وروي عنه -أي: ابن عباس- أنه قال: مدًّا لإدامه. \"السنن الكبرى\" ٤/ ٢٧١.\n(٢) في (ح): يعطي منه.\n(٣) في (ش) في الموضعين: حتى.\n(٤) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٥٨) (٩٦) من طريق عروة. ورواه الطبري في \"جامع البيان\" ٢/ ١٣٧ من طريق عطية العوفي، كلاهما عن ابن عباس.\n(٥) ساقطة من (أ).\n(٦) في (أ): كل.\n(٧) في (ش): وهذا.\n(٨) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٥٨) (٩٧)، والدارقطني في \"السنن\" ٢/ ٢٠٨، والبيهقي في \"السنن الكبرى\" ٤/ ٢٧١.\n(٩) رواه عبد الرزاق في \"مصنفه\" ٤/ ٢٣٤ (٧٦٢٢)، ٤/ ٢٣٨ (٧٦٣٩، ٧٦٤٢)، ٤/ ٢٤١ (٧٦٥٣)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٥٩) (٩٨).\n(١٠) محمد بن عمرو بن حزم بن زيد الأنصاري النجاري أبو عبد الملك ويقال أبو سليمان المدني.\nولد في حياة النبي - ﷺ -، لكن ليس له سماع إلا من الصحابة. وكان مقدمًا على =","vol":"4","page":436},{"text":"والليث بن سعد (١)، ومالك بن أنس (٢)، والشافعي (٣)، وعامة فقهاء الحجاز (وبالله التوفيق) (٤).\n\n<span data-type=\"title\" id=toc-557>١٨٥ </span>- ثم بين سبحانه (٥) أيام الصيام فقال: ﴿شَهرُ رَمَضَانَ﴾ قراءة العامة رفع (٦) على معنى أتاكم شهر رمضان، قال الفراء: ذاكم (٧) شهر رمضان (٨).\n_________\n= الخزرج في وقعة الحرة سنة (٦٣ هـ)، وبها قتل، وكان سبب هزيمة أهل المدينة.\n\"الطبقات الكبرى\" لابن سعد ٥/ ٦٩، \"الإصابة\" لابن حجر ٦/ ١٥٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٦٠، \"تقريب التهذيب\" لابن حجر (٦١٨٢).\nوقوله رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٥٩) (٩٩) وفيه: قال ذلك أبو بكر بن محمد بن عمرو بن حزم عن أشياخ الأنصار.\n(١) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٥٩) (٩٩).\n(٢) \"الموطأ\" للإمام مالك في الموضع السابق ١/ ٣٥٧، \"الموطأ\" برواية أبي مصعب الزهري ١/ ٣١٣ (٨١٠).\n(٣) \"الأم\" للشافعي ٢/ ١٠٨، \"المجموع\" للنووي ٦/ ٢٧٣.\n(٤) زيادة من (ح).\nرواه عبد الرزاق عن سعيد بن المسيب، وطاوس، والزهري. \"المصنف\" ٤/ ٢٢٤ (٥٨٥)، ٤/ ٢٣٧، ٢٣٨ (٧٦٣٤، ٧٦٣٦).\nانظر: \"الكافي في فقه أهل المدينة المالكي\" لابن عبد البر ١/ ٣٤٠، \"المغني\" لابن قدامة ٤/ ٣٨٢، ٤/ ٣٩٥.\n(٥) زيادة من (أ).\n(٦) في (أ): رفعًا.\n(٧) في (ش)، (ح)، (أ): ذلكم.\n(٨) \"معاني القرآن\" ١/ ١١٢.","vol":"4","page":437},{"text":"وقال (١) الأخفش: هي (٢) شهر رمضان (٣).\nوقال (٤) الكسائي: كتب عليكم شهر رمضان (٥). وقيل: شهر (٦) ابتداء وما بعده خبره (٧).\nوقرأ الحسن، ومجاهد، وشهر بن حوشب: (شهرَ) رمضان (٨) نصبًا (٩) على معنى: صوموا شهر رمضان، قاله المؤرّج.\nوقال الأخفش: نصب على الظرف. أي كتب عليكم الصيام (١٠) في شهر رمضان (١١).\n_________\n(١) زيادة من (أ).\n(٢) في (ش): هو.\n(٣) \"معاني القرآن\" ١/ ٣٥٢.\n(٤) زيادة من (أ).\n(٥) \"البحر المحيط\" لأبي حيان ٢/ ٤٥، \"الدر المصون\" للسمين الحلبي ٢/ ٢٧٧.\nوقال النحاس: قال الكسائي: المعنى كتب عليكم الصيام، وأن تصوموا شهر رمضان. \"إعراب القرآن\" ١/ ٢٨٧.\n(٦) ساقطة من (ش)، (ح)، (أ).\n(٧) \"معاني القرآن\" للزجاج ١/ ٢٥٣، \"إعراب القرآن\" للنحاس ١/ ٢٨٧.\n(٨) ساقطة من (ح).\n(٩) عزاها إلى الحسن: الفراء في \"معاني القرآن\"١/ ١١٢، وابن الجوزي في \"زاد المسير\" ١/ ١٨٧، ونسبها إلى مجاهد: ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٩)، وعزاها إلى مجاهد وشهر: النحاس في \"إعراب القرآن\" ١/ ٢٨٦، وابن عطية في \"المحرر الوجيز\" ١/ ٢٥٤، وأبو حيان في \"البحر المحيط\" ٢/ ٤٥، والقراءة دون نسبة لأحد في كثير من المصادر.\n(١٠) ساقطة من (أ).\n(١١) \"معاني القرآن\" للأخفش ١/ ٣٥٢ وانظر أيضًا \"معاني القرآن\" للفراء ١/ ١١٣.","vol":"4","page":438},{"text":"وقال (١) أبو عبيد: نصب على الإغراء (٢).\nوقرأ أبو عمرو: ﴿شَهْرُ رَمَضَانَ﴾ مدغمًا على مذهبه في إدغام كل حرفين يلتقيان من جنس واحد، ومخرج (٣) واحد أو قريبي (٤) المخرج؛ طلبًا للخفة (٥). وسمي (٦) الشهر شهرًا لشهرته، قال الفراء: هو مأخوذ من الشهرة، وهي البياض، ومنه يقال: شهرت السيف إذا سللته، وشهر الهلال إذا طلع (٧).\nواختلفوا في معنى قوله ﴿رَمَضَانَ﴾ فقال بعضهم: رمضان اسم من أسماء الله تعالى (٨)، فيقال: شهر رمضان كما يقال: شهر الله،\n_________\n(١) زيادة من (أ).\n(٢) \"زاد المسير\" لابن الجوزي ١/ ١٨٧، وفي \"البحر المحيط\" لأبي حيان ٢/ ٤٥، \"الدر المصون\" للسمين الحلبي ٢/ ٢٧٨.\nوهذا القول في \"معاني القرآن\" للزجاج ١/ ٢٥٤، \"مشكل إعراب القرآن\" لمكي ١/ ٨٦ دون عزو لأحد. وقال النحاس في \"إعراب القرآن\" ١/ ٢٨٧: وهذا بعيد أيضًا؛ لأنه لم يتقدم ذكر الشهر فَيُغرى به.\n(٣) في (ش)، (ح)، (أ): أو مخرج.\n(٤) في (ش): وقريبي. في (أ): أو قرب.\n(٥) \"السبعة\" لابن مجاهد (ص ١١٦)، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ١٩٠، \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٧٥، ١/ ٢٨٠.\n(٦) في (ش): ويسمى.\n(٧) \"جامع البيان\" للطبري ٣/ ١٤٤.\n(٨) وهو قول مجاهد رواه الطبري في \"جامع البيان\" ٣/ ١٤٤، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٠ (١٦٤٨) وقال البيهقي: وروي ذلك عن مجاهد، والحسن البصري والطريق إليهما ضعيف. =","vol":"4","page":439},{"text":"وروى (١) جعفر الصادق، عن آبائه، عن النبي - ﷺقال: \"شهر رمضان شهر الله\" (٢). ويدل عليه أيضًا ما روى هُشيم (٣)، عن أبان (٤)، عن أنس\n_________\n= انظر: \"السنن الكبرى\" ٤/ ٢٠٢ وهو -أيضًا- قول محمد بن كعب رواه البيهقي في \"السنن الكبرى\" ٤/ ٢٠٢، وذكره ابن أبي حاتم -في الموضع السابق- وقال: يروى عن النبي -ﷺ- ولا يصح.\n(١) في (ح): روى.\n(٢) رواه الديلمي من حديث الحسن بن يحيى الخشني، عن الأوزاعي، عن يحيى بن أبي كثير، عن عائشة ﵂ مرفوعًا بلفظ: \"شعبان شهري، ورمضان شهر الله. . \" \"المقاصد الحسنة\" للسخاوي (ص ٥٥٢)، \"كشف الخفاء\" للعجلوني ٢/ ١٣.\nورواه عنها أيضًا ابن عساكر \"تاريخ دمشق\" كما في \"الجامع الصغير\" للسيوطي، ورمز لضعفه.\nانظر: \"فيض القدير\" للمناوي ٤/ ٢١٣، \"كنز العمال\" للمتقي الهندي ٨/ ٤٦٦ (٣٦٨٥)، \"ضعيف الجامع الصغير\" للألباني ٣/ ٢٥ (٣٤١٠).\nوقد روي عن أنس -﵁- مرفوعًا بلفظ \"إنَّ رجب شهر الله، وشعبان شهرى، ورمضان شهر أمتي\" وقد حكم عليه ابن الجوزي وابن القيم بالوضع.\nانظر: \"المنار المنيف\" لابن القيم (ص ٩٥)، \"الموضوعات\" لابن الجوزي ٢/ ٤٣٦، \"تبيين العجب\" لابن حجر (ص ١٩ - ٢١).\n(٣) هشيم بن بشير بن القاسم بن دينار السلمي أبو معاوية الواسطي، ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٤) أبان بن أبي عياش واسمه فيروز مولى عبد القيس العبدي أبو إسماعيل البصري. متروك. قال الذهبي: بقي إلى بعد الأربعين ومائة. وقال ابن حجر: توفي في حدود (١٤٠ هـ).\n\"المجروحين\" لابن حبان ١/ ٩٦، \"ميزان الاعتدال\" للذهبي ١/ ١٠، \"تهذيب التهذيب\" لابن حجر ١/ ٥٥، \"تقريب التهذيب\" لابن حجر (١٤٢).","vol":"4","page":440},{"text":"قال: قال رسول الله -ﷺ-: \"لا تقولوا: رمضان؛ انسبوه كما نسبه الله تعالى في القرآن، فقال: شهر رمضان\" (١).\n_________\n(١) الحكم على الإسناد:\nفي إسناده أبان متروك.\nالتخريج:\nلم أجده من حديث أنس، وروي من حديث أبي هريرة، وابن عمر، وعائشة -﵂- فحديث أبي هريرة رواه ابن عدي في \"الكامل\" ٧/ ٥٣، ومن طريقه البيهقي في \"السنن الكبرى\" ٤/ ٢٠١، والجوزقاني في \"الأباطيل والمناكير والصحاح والمشاهير\" ٢/ ٨٨ - ٨٩، وابن أبي حاتم موقوفًا كما نقله سندًا ومتنًا ابن كثير في \"تفسير القرآن العظيم\" ٢/ ١٨١، والذي في \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣١٠ (١٦٤٨) عن محمد بن كعب القرطبي وسعيد عن أبي هريرة قالا. . . كلهم من طريق أبي معشر عن سعيد المقبري عن أبي هريرة مرفوعًا بلفظ: \"لا تقولوا رمضان، فإن رمضان اسم من أسماء الله تعالى، ولكن قولوا شهر رمضان\" قال أبو حاتم: هذا خطأ إنما هو قول أبي هريرة.\n\"العلل\" لابن أبي حاتم ١/ ٢٥٠، وقال البيهقي: أبو معشر هو نجيح السندي ضعفه يحيى بن معين، وكان يحيى القطان لا يحدث عنه، وكان عبد الرحمن بن مهدي يحدث عنه، وقد قيل: عن أبي معشر عن محمد بن كعب من قوله، وهو أشبه. \"السنن الكبرى\" ٤/ ٢٠١.\nوقال ابن الجوزي: هذا حديث موضوع لا أصل له. . ولم يذكر أحد في أسماء الله رمضان، وفي الصحيحين من حديث أبي هريرة عن النبي -ﷺ- أنه قال: إذا دخل رمضان فتحت أبواب الجنة.\n\"الموضوعات\" ٢/ ٥٤٥، وتعقبه السيوطي بقوله: رواه البيهقي في \"السنن الكبرى\" واقتصر على تضعيفه بأبى معشر. \"اللآلئ المصنوعة\" ٢/ ٩٧.\nأما حديث ابن عمر، فرواه تمام في \"فوائده\" انظر \"الروض البسام\" ٢/ ١١٦ (٥٥١) ونقله السيوطي بسنده ومتنه منسوبًا إلى تمام في \"اللآلئ المصنوعة\" ٢/ ٩٧، وعزاه المتقي الهندي من حديث ابن عمر إلى ابن عساكر. \"كنز العمال\" =","vol":"4","page":441},{"text":"[٣٤٢] وحدثنا أبو منصور الحمشاذي (١) قال: أنا أبو إسحاق إبراهيم بن محمد بن يحيى (٢) قال: أنا عبيد (٣) الله بن عبد الرحمن السكري (٤) قال: نا أبو يعلى زكريا (٥) بن يحيى (٦)\n_________\n= ٨/ ٤٨٤ (٣٧٤٢) وقال ابن عراق: في سنده ناشب بن عمرو. \"تنزيه الشريعة\" ٢/ ١٥٣، وقال المعلمي اليماني: في سنده من لم أجده، وهو مع ذلك منقطع. \"الفوائد المجموعة\" (ص ٨٧).\nوأما حديث عائشة، فقد رواه ابن النجار كما نقله سندًا ومتنًا السيوطي في \"اللآلئ المصنوعة\" ٢/ ٩٨، وقال ابن عراق: في سنده من لم أعرفهم. \"تنزيه الشريعة\" ٢/ ١٥٣.\nوقال المعلمي اليماني: سنده مظلم، وهو موضوع بلا ريب. \"الفوائد المجموعة\" (ص ٨٧).\n(١) محمد بن عبد الله بن حمشاذ، كان عابدًا واعظًا، مجاب الدعوة.\n(٢) إبراهيم بن محمد بن يحيى بن سختويه المُزَكِّي أبو إسحاق النيسابوري.\nقال الحاكم: كنا نعد في مجلسه أربعة عشر محدثًا. قال الخطيب: وكان ثقة، ثبتًا، مكثرًا، مواصلًا للحج، أنتخب عليه ببغداد أبو الحسن الدارقطني. توفي في شعبان سنة (٣٦٢ هـ)، وله سبع وستون سنة.\n\"تاريخ بغداد\" للخطيب ١٦/ ١٦٣، \"المنتظم\" لابن الجوزي ١٤/ ٢١٦، \"سير أعلام النبلاء\" للذهبي ١٦/ ١٦٣.\n(٣) في (أ): عبد.\n(٤) عبيد الله بن عبد الرحمن بن محمد بن عيسى السكري أبو محمد البغدادي. قال الدارقطني: شيخ نبيل، وقال الخطيب: وكان ثقة. توفي سنة (٣٢٣ هـ). \"تاريخ بغداد\" للخطيب ١٠/ ٣٥١، \"تذكرة الحفاظ\" للذهبي ٣/ ٨٠٤.\n(٥) في (ش): أبو زكريا. وكتب فوق (أبو): يعلى بن.\n(٦) زكريا بن يحيى بن خلاد المنقري الساجي أبو يعلى البصري.\nذكره ابن حبان في \"الثقات\" وقال: حدثنا عنه أحمد بن حمدان التستري، وكان =","vol":"4","page":442},{"text":"قال: نا الأصمعي (١) قال: قال أبو عمرو (٢): إنما سمي رمضان؛ لأنه رمضت فيه الفصال (٣) من الحرّ (٤).\nوقال غيره: لأن الحجارة كانت ترمض فيه (٥) من الحرارة، والرمضاء: الحجارة المحماة (٦). وقيل: سمي بذلك؛ لأنه يرمض الذنوب. أي: يحرقها. وقيل: لأنّ القلوب تأخذ فيه من حرارة الموعظة والفكرة في أمر الآخرة، كما يأخذ الرمل والحجارة من حرِّ الشمس.\nوقال الخليل: مأخذه من الرمض، وهو مطر يأتي في (٧)\n_________\n= من جلساء الأصمعي. وقال الخطيب: نزل بغداد. وحدث بها.\n\"الثقات\" لابن حبان ٨/ ٢٥٥، \"تاريخ بغداد\" للخطيب ٨/ ٤٥٩، \"الأنساب\" للسمعاني ٣/ ١٩٦.\n(١) عبد الملك بن قُرَيب الأصمعي. صدوق.\n(٢) أبو عمرو بن العلاء، ثقة.\n(٣) الفصيل: ولد الناقة إذا فصل عن أمه، والجمع فصلان وفصال. وأكثر ما يطلق في الإبل، وقد يقال في البقر.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٥١، \"لسان العرب\" لابن منظور ١٠/ ٢٧٣ (فصل).\n(٤) [٣٤٢] الحكم على الإسناد:\nرجاله ثقات.\n(٥) ساقطة من (أ).\n(٦) \"غريب الحديث\" للحربي ٣/ ١٠٩٨، \"الوسيط\" للواحدي ١/ ٢٧٦، \"مجمل اللغة\" لابن فارس ٢/ ٣٩٩، \"البحر المحيط\" لأبي حيان ٢/ ٣١ - ٣٢، \"الدر المصون\" للسمين الحلبي ٢/ ٢٧٩.\n(٧) ساقطة من (أ).","vol":"4","page":443},{"text":"الخريف (١). فسُمِي (٢) هذا الشهر رمضان؛ لأنه يغسل الأبدان من الآثام غسلًا، ويطهر قلوبهم تطهيرًا.\n﴿الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ﴾ قرأ ابن كثير: (القران) بترك الهمز) (٣) حيث وقع (٤).\n[٣٤٣] أخبرنا أبو بكر محمد بن أحمد بن عبدوس الحيري (٥) ﵀ قال: أنا أبو حامد أحمد بن محمد بن يحيى البزار (٦) قال: نا محمد بن يزيد (٧) قال: نا مؤمل بن إسماعيل البصري (٨) قال: نا هشيم (٩)، عن داود (١٠)، عن عكرمة (١١)، عن ابن عباس (١٢).\n_________\n(١) عزاه الأزهري في \"تهذيب اللغة\" (رمض) ١٢/ ٣٣ - ٣٤ إلى أبي عمرو.\n(٢) في (ش): فيسمى.\n(٣) ساقطة من (ش)، (ح).\n(٤) \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٢٧)، \"الحجة\" لابن زنجلة (ص ١٢٥).\n(٥) في (أ): الحري.\nوهو محمد بن أحمد بن عبدوس، لم يذكر بجرح أو تعديل.\n(٦) أحمد بن محمد بن يحيى بن بلال البزار الخشَّاب، ثقة، مأمون.\n(٧) محمد بن يزيد السلمي، محمشي أبو عبد الله، وثقه ابن حبان.\n(٨) مؤمل بن إسماعيل العدوي، صدوق سيِّئ الحفظ. وفي حديثه عن الثوري ضعف.\n(٩) هشيم بن بشير، ثقة، ثبت، مدلس.\n(١٠) داود بن أبي هند، ثقة، متقن، كان يهم بأخرة.\n(١١) عكرمة مولى ابن عباس، ثقة، ثبت.\n(١٢) صحابي. =","vol":"4","page":444},{"text":"[٣٤٤] وأخبرنا الخبازي (١)، قال: نا ابن (٢) عدي (٣)، قال: نا جعفر بن محمد بن عبد الكريم (٤)، قال:\n_________\n= [٣٤٣] الحكم على الإسناد:\nفيه شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه مؤمل بن إسماعيل صدوق سيئ الحفظ، وهشيم مدلس، وقد عنعن، لكنه توبع من طريق صحيحة.\nالتخريج:\nرواه أبو عبيد في \"فضائل القرآن\" (ص ٣٦٧)، والنسائي في \"تفسيره\" ٢/ ١٣١ (٣٩٢)، والحاكم في \"المستدرك\" ٢/ ٢٤٢ وقال: صحيح الإسناد ولم يخرجاه. وعنه البيهقي في \"دلائل النبوة\" ٧/ ١٣١. كلهم من طريق يزيد بن هارون. ورواه النسائي في \"السنن الكبرى\" ٥/ ٦ (٧٩٩٠) من طريق يزيد بن زريع. ورواه الطبري في \"جامع البيان\" ٢/ ١٤٥، والحاكم في \"المستدرك \" وقال: صحيح الإسناد ولم يخرجاه ٢/ ٢٤١ وعنه البيهقي في \"الأسماء والصفات\" ١/ ٣٦٨. ورواه ابن الضريس في \"فضائل القرآن\" (ص ٧٢) (١١٨) كلهم من طريق عبد الأعلى بن عبد الأعلى. ورواه الطبري في \"جامع البيان\" ٢/ ١٤٤، من طريق عبد الوهاب وابن أبي عدي. ورواه ابن الضريس في \"فضائل القرآن\" (ص ٧١) (١٢٧) من طريق حماد، كلهم عن داود بن أبي هند، بنحوه بألفاظ متقاربة.\nقال ابن حجر: إسناده صحيح.\n\"فتح الباري\" ٩/ ٤.\nوليس في رواية عكرمة أن عطية الأسود سأل ابن عباس، بل هي في رواية مقسم الآتية.\n(١) علي بن محمد بن الحسن. إمام، ثقة.\n(٢) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي (س): أبو.\n(٣) أبو أحمد الجرجاني. حافظ، متقن.\n(٤) جعفر بن محمد بن عبد الكريم بن البراء العطار أبو الحسين الجرجاني.\nذكره حمزة السهمي في \"تاريخ جرجان\" وقال: مات في جمادى الآخرة سنة =","vol":"4","page":445},{"text":"نا عمار بن رجاء (١)، قال: نا عبيد (٢) الله بن موسى (٣)، قال: نا إسرائيل (٤)، عن السدي (٥)، عن محمد بن أبي المجالد (٦)، عن مقسم (٧)، عن ابن عباس أن عطية بن الأسود (٨) سأله فقال: إنه قد\n_________\n= (٣٢٤ هـ). روى عن عمارة بن رجاء وأبي حاتم الرازي. ولم يذكر فيه جرحًا ولا تعديلًا.\n\"تاريخ جرجان\" للسهمي (ص ١٧٥)، \"الإكمال\" لابن ماكولا ٦/ ٣٩٢، \"توضيح المشتبه\" ٩/ ١٧٩.\n(١) عمار بن رجاء التغلبي أبو ياسر الاستراباذي. الحافظ، الثقة، الإمام.\n(٢) في (أ): عبد.\n(٣) أبي المختار باذام العبسي، ثقة، كان يتشيع.\n(٤) إسرائيل بن يونس بن أبي إسحاق السبيعي، ثقة.\n(٥) إسماعيل بن عبد الرحمن السدي، صدوق، يهم، ورومي بالتشيع.\n(٦) في (ح): المخالد.\nوهو عبد الله ويقال محمد بن أبي المجالد مولى عبد الله بن أبي أوفى الكوفي. ثقة، من الخامسة.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٨٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٤١٨، \"تقريب التهذيب\" لابن حجر (٣٥٧٢).\n(٧) مِقْسَم بن بُجْرة ويقال نجدة، مولى عبد الله بن الحارث بن نوفل أبو القاسم ويقال أبو العباس.\nيقال له مولى ابن عباس للزومه له. صدوق، وكان يرسل. قال البخاري: لا يعرف لمقسم سماع من أم سلمة، ولا ميمونة، ولا عائشة. توفي سنة (١٠١ هـ).\n\"التاريخ الصغير\" للبخاري ١/ ٣٢٩، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤١٤، \"ميزان الاعتدال\" للذهبي ٤/ ١٧٦، \"تهذيب التهذيب\" لابن حجر ٤/ ١٤٧، \"تقريب التهذيب\" لابن حجر (٦٨٧٣).\n(٨) عطية بن الأسود اليمامي الحنفي. =","vol":"4","page":446},{"text":"وقع الشك في قوله: ﴿شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ﴾ وقوله: ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ﴾ (١) وقوله: ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ﴾ (٢) وقد نزل في سائر الشهور، وقال ﷿: ﴿وَقُرْآنًا فَرَقْنَاهُ﴾ (٣) ﴿لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً﴾ (٤) الآية (٥).\nفقال: أنزل القرآن جملة واحدة من اللوح المحفوظ في ليلة القدر من شهر رمضان، فوضع في بيت العزة في سماء الدنيا، ثم نزل به جبريل على محمد -ﷺ- نجومًا نجومًا (٦) عشرين سنة (٧).\n_________\n= من علماء الخوارج، وأمرائهم، كان في أيام نافع بن الأزرق ففارقه، ومضى إلى سجستان، وأصحابه الذين يسمون العطوية.\n\"مقالات الإسلاميين\" للأشعري ١/ ١٧٦، \"الفرق بين الفرق\" للبغدادي (ص ٨٨)، \"الملل والنحل\" للشهرستاني ١/ ١٤٣، \"الأعلام\" للزركلي ٤/ ٢٣٧.\n(١) القدر: ١.\n(٢) الدخان: ٣.\n(٣) الإسراء: ١٠٦.\n(٤) الفرقان: ٣٢.\n(٥) ساقطة من (أ).\n(٦) ساقطة من (أ).\n(٧) [٣٤٤] الحكم على الإسناد:\nفيه جعفر بن محمد بن عبد الكريم لم يذكر بجرح أو تعديل، لكن الأثر روي من طرق صحيحة عن عبيد الله بن موسى، ويبقى الإسناد حسنًا من أجل السدي ومقسم، فإنهما صدوقان، لكن الأثر صحيح من طرق أخرى عن ابن عباس.\nالتخريج:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٠ (١٦٥٠)، عن محمد بن عمار بن الحارث. =","vol":"4","page":447},{"text":"فذلك قوله ﷿ ﴿فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ﴾ (١).\nوقال داود بن أبي هند: قلت للشعبي ﴿شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ﴾ أما كان ينزل عليه في سائر السنة؟ قال: بلى، ولكن جبريل كان يعارض محمدًا -ﷺ- في شهر (٢) رمضان (ما نَزَّل) (٣) الله، فيُحِكم الله (٤) ما يشاء، ويثبت ما يشاء، وينسيه ما يشاء (٥).\n_________\n= ورواه الطبري في \"جامع البيان\" ٢/ ١٤٥ من طريق إسحاق.\nورواه البيهقي في \"الأسماء والصفات\" ١/ ٣٦٩ من طريق أحمد بن يوسف السلمي، كلهم عن عبيد الله بن موسى به بنحوه.\nورواه الواحدي في \"الوسيط\" ١/ ٢٨٠ من طريق يحيى بن أبي زائدة، عن إسرائيل به.\nورواه الطبراني في \"المعجم الكبير\" ١١/ ٣٩١ (١٢٠٩٥) من طريق سعد بن طريف، عن الحكم، عن مقسم به، بنحوه. وقال الهيثمي: رواه الطبراني وفيه سعد بن طريف، وهو متروك. \"مجمع الزوائد\" ٦/ ٣١٦.\nورواه أيضًا محمد بن نصر في كتاب \"الصلاة\" وابن مردويه كما في \"الدر المنثور\" ١/ ٣٤٣.\nورواه النسائي في \"تفسيره\" ٢/ ٥٣٩ (٧٠٩)، والطبري في \"جامع البيان\" ٢/ ١٤٤، ١٤٥، وابن الضريس في \"فضائل القرآن\" (ص ٧٢، ٧٣) (١١٩، ١٢٢)، والطبراني في \"المعجم الكبير\" ١١/ ٤٨٣ (١٢٢٤٣)، ١٢/ ٤٤ (١٢٤٢٦)، والحاكم في \"المستدرك\" وقال: حديث صحيح على شرطهما ولم يخرجاه ٢/ ٢٤٢، والبيهقي في \"دلائل النبوة\" ٧/ ١٣١، وفي \"الأسماء والصفات\" ١/ ٣٦٧ - ٣٦٨ من طرق، عن سعيد بن جبير عن ابن عباس ﵄ به بنحوه.\n(١) الواقعة: ٥٧.\n(٢) زيادة من (أ).\n(٣) في (ش): بما أنزل.\n(٤) لفظ الجلالة ساقط من (أ).\n(٥) رواه أبو عبيد في \"فضائل القرآن\" (ص ٣٦٨)، وليس عنده (فيحكم الله ما يشاء. . .)، وابن الضريس في \"فضائل القرآن\" (ص ٧٥) (١٢٨)، وعبد بن حميد =","vol":"4","page":448},{"text":"[٣٤٥] أخبرنا أبو بكر محمد بن أحمد بن عبدوس المزكي (١)، قال: أنا عبد الله بن محمد بن الحسن بن (٢) الشرقي (٣)، قال: نا أحمد بن حفص (٤) بن عبد الله (٥)، قال: نا منصور بن جعفر (٦)، قال: نا نهشل بن سعيد (٧)، عن عمرو بن دينار المكي (٨)، عن ابن شهاب (٩)،\n_________\n= كما في \"الدر المنثور\" ١/ ٣٤٣، وأبو القاسم البغوي كما نقله أبو شامة في \"المرشد الوجيز\" (ص ٢٢).\n(١) ساقطة من (ح).\nولم يذكر بجرح أو تعديل.\n(٢) ساقطة من (أ).\n(٣) سماعاته صحيحة من مثل الذهلي وطبقته، ولكن تكلموا فيه لإدمانه شرب المسكر.\n(٤) في (أ): جعفر.\n(٥) أحمد بن حفص بن عبد الله بن راشد السُّلَمي أبو علي بن أبي عمرو النيسابوري، صدوق.\n(٦) منصور بن جعفر. لم أظفر له بترجمة.\n(٧) نهشل بن سعيد بن وَرْدان الورداني القرشي أبو سعيد الخراساني النيسابوري.\nبصري الأصل، متروك، وكذبه إسحاق بن راهويه. من السابعة.\n\"الضعفاء الكبير\" للبخاري ٤/ ٣٠٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٤٣، \"تقريب التهذيب\" لابن حجر (٧١٩٨).\n(٨) زيادة من (ح).\nثقة، ثبت.\n(٩) الزهري، متفق على جلالته وإتقانه.","vol":"4","page":449},{"text":"عن طارق (١)، عن أبي ذر (٢) الغفاري (٣)، (عن النبي -ﷺ-) (٤) قال: \"أنزلت صحف إبراهيم في ثلاث ليال مضين من رمضان، وأنزلت توراة موسى في ست ليال مضين من رمضان، وأنزل إنجيل عيسى في ثلاث عشرة ليلة (٥) مضت من رمضان، وأنزل زبور داود في ثماني عشرة ليلة مضت من رمضان، وأنزل الفرقان على محمد - ﷺ -\n_________\n(١) طارق بن مخاشن ويقال: محاسن ويقال: ابن أبي مخاشن. ويقال: أبو مخاشن الأسلمي الحجازي.\nقال الدارقطني: والصحيح ابن مخاشن. وذكره ابن حبان في \"الثقات\" وقال: يروي عن أبي ذر، روى عنه الزهري. وفي المصادر الأخرى: يروي عن أبي هريرة، روى عنه الزهري، وبريدة بن سفيان. وقال العجلي: تابعي، ثقة. وقال ابن حجر: مقبول. من الثالثة.\n\"التاريخ الكبير\" للبخاري ٤/ ٣٥٤، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٨٦، \"معرفة الثقات\" للعجلي (ص ٢٣٣)، \"المؤتلف والمختلف\" للدارقطني ٤/ ٢١٤٧، \"الإكمال\" لابن ماكولا ٧/ ٢٢٥، \"تهذيب الكمال\" للمزي ١٣/ ٣٤٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٣٤، \"تقريب التهذيب\" لابن حجر (٣٠٠٥).\n(٢) كذا في (أ)، ويبدو أنه الصحيح. وأما في (س) وفي نسخة جامعة السربون (١٦٤ أ): عن إياس بن شهاب بن خارق عن أبي ذر. وفي (ش): عن إياس بن شهاب بن طارق عن أبي ذر. وفي (ح) وفي نسخة جامعة برنستون (١٨١ أ): عن إياس بن عاصم عن شهاب بن طارق عن أبي ذر. وفي \"تخريج أحاديث وآثار الكشاف\" للزيلعي: عن طارق بن إياس عن شهاب بن طارق عن أبي ذر ١/ ١١٣ وكل أولئك لم أجد لهم تراجم.\n(٣) صحابي، مشهور.\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ش)، (ح).","vol":"4","page":450},{"text":"في الرابعة (١) وعشرين من رمضان\" (٢).\n_________\n(١) في (أ): الرابع.\n(٢) في (أ) في جميع الحديث: شهر رمضان. وفي (ح): في الرابعة والعشرين لست بقين بعدها.\n[٣٤٥] الحكم على الإسناد:\nفي إسناده منصور بن جعفر لم أجد له ترجمة، ونهشل بن سعيد متروك، والحديث ورد من حديث واثلة بن الأسقع بإسناد حسن.\nالتخريج:\nحديث أبي ذر ذكره البغوي في \"معالم التنزيل\" ١/ ١٩٨ بصيغة التمريض. وعزاه الزيلعي من حديث أبي ذر إلى الثعلبي وحده، وساق سنده. \"تخريج أحاديث الكشاف\" ١/ ١١٣.\nوقد رواه الإمام أحمد في \"المسند\" ٤/ ١٠٧ (١٦٩٨٤)، والطبري ٣/ ١٤٥، وقال الشيخ أحمد شاكر: هو إسناد صحيح.\nوابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٠ (١٦٤٩)، والطبراني في \"المعجم الكبير\" ٢٢/ ٧٥ (١٨٥)، وفي \"المعجم الأوسط\" ٤/ ١١١ (٣٧٤٠)، وقال: \"لم يرو هذا الحديث عن قتادة إلا عمران القطان، ولا يروى عن رسول الله -ﷺ- إلا بهذا الإسناد\". والبيهقي في \"السنن الكبرى\" ٩/ ١٨٨، وفي \"شعب الإيمان\" ٢/ ٤١٤ (٢٢٤٨)، وفي \"الأسماء والصفات\" ١/ ٣٦٦ - ٣٦٧، والواحدي في \"أسباب النزول\" (ص ١٩)، وفي \"الوسيط\" ١/ ٢٨٠، والأصبهاني في \"الترغيب والترهيب\" ٢/ ٣٧٨ (٦٨١٨) كلهم من طريق عمران القطان، عن قتادة، عن أبي المليح، عن واثلة به مرفوعًا بنحوه، وفيه أنزلت صحف إبراهيم أول ليلة من شهر رمضان.\nوقال الهيثمي: رواه أحمد، والطبراني في \"المعجم الكبير\"، و\"الأوسط\" وفيه عمران بن داود القطان، ضعفه يحيى، ووثقه ابن حبان، وقال أحمد: أرجو أن يكون صالح الحديث، وبقية رجاله ثقات.\n\"مجمع الزوائد\" ١/ ١٩٧، وذكره السيوطي في \"الجامع الصغير\" ورمز لحسنه. =","vol":"4","page":451},{"text":"ثم وصف القرآن، فقال: ﴿هُدًى لِلنَّاسِ﴾ من الضلالة، وهي (١) في محل النصب على القطع؛ لأن ﴿الْقُرْآنُ﴾ معرفة، و﴿هُدًى﴾ نكرة. ﴿وَبَيِّنَاتٍ﴾ من الحلال والحرام، والحدود والأحكام ﴿مِنَ الْهُدَى وَالْفُرْقَانِ﴾ الفصل بين الحق والباطل.\n[٣٤٦] حدثنا أبو محمد الحسن بن أحمد بن محمد بن علي الشيباني العدل (٢) ﵀، قال: أنا أبو الحسن محمد بن\n_________\n= \"فيض القدير\" ٣/ ٧٥، وحسنه الألباني.\nانظر \"صحيح الجامع\" للألباني ٢/ ٢٨ (١٥٠٩)، \"السلسلة الصحيحة\" للألباني ٤/ ١٠٤ (١٥٧٥) ونسبه أيضًا إلى النعالي وعبد الغني المقدسي في \"فضائل رمضان\". ورواه أبو عبيد في \"فضائل القرآن\" (ص ٣٦٨) قال: حدثني نعيم، عن بقية، عن عتبة بن أبي حكيم قال: حدثنا شيخ لنا، عن واثلة بن الأسقع به مرفوعًا بنحوه، وفيه: ونزل الزبور على داود في اثنتي عشرة من شهر رمضان، ونزل الإنجيل على عيسى في ثماني عشرة من شهر رمضان.\nورواه أبو يعلى الموصلي في \"مسنده\" ٤/ ١٣٥ (٢١٩٠) قال: حدثنا سفيان بن وكيع قال: ثنا أبي عن عبيد الله بن أبي حميد، عن أبي المليح قال: ثنا جابر بن عبد الله موقوفًا بنحوه.\nقال البيهقي عن قتادة: خالفه عبيد الله بن أبي حميد، وليس بالقوي، فرواه عن أبي المليح، عن جابر بن عبد الله ﵄. \"الأسماء والصفات\" ١/ ٣٦٧. وقال الهيثمي: رواه أبو يعلى، وفيه سفيان بن وكيع، وهو ضعيف. \"مجمع الزوائد\" ١/ ١٩٧.\nوله شاهد من حديث ابن عباس رواه ابن عساكر \"تاريخ دمشق\". كما في \"السلسلة الصحيحة\" من طريق على بن أبي طلحة عنه مرفوعًا. وقال الألباني: وهذا منقطع؛ لأن عليًّا هذا لم ير ابن عباس ٤/ ١٠٤ (١٥٧٥).\n(١) في (ح): وقال.\n(٢) ساقطة من (أ). وهو: أبو محمد المخلدي، إمام، صدوق، مسند، عدل.","vol":"4","page":452},{"text":"إسماعيل بن إسحاق المروزي (١)، قال: نا علي بن حجر (٢)، قال: نا يوسف بن زياد البصري (٣)، قال: نا همام بن يحيى المحملي (٤)، عن علي بن زيد بن جدعان (٥)، عن سعيد بن المسيب (٦)، عن سلمان (٧) قال: خطبنا رسول الله -ﷺ- في آخر يوم من شعبان فقال: \"يا أيها الناس قد أظلكم (٨) شهر عظيم (٩) شهر (١٠) مبارك، شهر فيه ليلة (١١)\n_________\n(١) المسند، الصدوق.\n(٢) أبو الحسن المروزي. ثقة، حافظ.\n(٣) يوسف بن زياد النهدي أبو عبد الله البصري.\nقال البخاري، وأبو حاتم: منكر الحديث. وقال النسائي: ليس بثقة.\n\"التاريخ الكبير\" للبخاري ٨/ ٣٨٨، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٢٢، \"تاريخ بغداد\" للخطيب ١٤/ ٢٩٥، \"لسان الميزان\" لابن حجر ٦/ ٣٢١.\n(٤) همام بن يحيى بن دينار الأزدي العَوْذي المُحَلّمِي، مولاهم أبو عبد الله، ويقال أبو بكر البصري.\nثقة، ربما وهم. وقال ابن حجر أيضًا: وهذا يقتضي أن حديث همام بآخره أصح ممن سمع منه قديمًا، وقد نص على ذلك أحمد بن حنبل. توفي سنة (١٦٣ هـ) أو (١٦٤ هـ) أو (١٦٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٠٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٨٤، \"تقريب التهذيب\" لابن حجر (٧٣١٩)، \"هدي الساري\" لابن حجر (ص ٤٤٩).\n(٥) ضعيف.\n(٦) أحد الثقات الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٧) الفارسي، صحابي، مشهور.\n(٨) في (أ): أظل لكم.\n(٩) في (ح): رمضان.\n(١٠) ساقطة من (ش).\n(١١) في (ش): ليلة القدر.","vol":"4","page":453},{"text":"خير من ألف شهر، شهر (١) جعل الله صيامه فريضة، وقيام ليله تطوعًا، من تقرب فيه (٢) بخصلة من خصال الخير كان كمن أدى فريضة فيما سواه، ومن أدى فيه فريضة كان كمن أدى سبعين فريضة فيما سواه؛ وهو شهر الصبر، والصبر ثوابه الجنة، (وشهر مواساة) (٣)، وشهر يزاد في (٤) رزق المؤمن فيه (٥)، وشهر أوله رحمة، وأوسطه مغفرة، وآخره عتق من النار، من فطَّر فيه صائمًا كان مغفرة لذنوبه، وعتق رقبته من النار، وكان له مثل أجره (٦) من غير أن ينتقص (٧) من أجره شيئًا\". قالوا: يا رسول الله؛ ليس كلنا يجد ما يفطر الصائم.\nفقال رسول الله -ﷺ-: \"يعطي الله هذا الثواب من فطر صائمًا على مذقة لبن، أو تمرة (٨)، أو شربة ماء، ومن أشبع فيه صائمًا سقاه الله من حوضي شربة لا يظمأ (بعدها أبدًا) (٩) حتى يدخل الجنة، وكان كمن أعتق رقبة، ومن خفف عن مملوكه فيه غفر الله له، وأعتقه من النار، فاستكثروا (١٠) فيه من أربع خصال: خصلتان ترضون بهما\n_________\n(١) ساقطة من (ش)، (ح)، (أ).\n(٢) ساقطة من (أ).\n(٣) ساقطة من (أ). وفي (ح)، (أ) شهر المواساة.\n(٤) في (ح) يزاد فيه في. وفي (أ): يزاد فيه.\n(٥) ساقطة من (ش)، (ح)، (أ).\n(٦) في (ح): زيادة: مثله.\n(٧) في (ح)، (أ): ينقص.\n(٨) في (ش)، (ح)، (أ): تمر.\n(٩) من (أ).\n(١٠) قبلها في (أ): فأكثروا.","vol":"4","page":454},{"text":"ربكم، وخصلتان لا غنى (١) بكم (٢) عنهما؛ فأما الخصلتان اللتان ترضون بهما ربكم: فشهادة أن لا (٣) إله إلا الله، وتستغفرونه. وأما الخصلتان (٤) اللتان لا غنى بكم (٥) عنهما: فتسألون الله الجنة، وتعوذون به من النار\" (٦).\n_________\n(١) في (أ): غناء.\n(٢) في (أ): لكم.\n(٣) كذا في (ش)، (ح)، (أ). وفي (س): ألا.\n(٤) من (أ).\n(٥) في (أ): غناء لكم.\n(٦) ٣٤٦ - الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه يوسف بن زياد منكر الحديث، وعلى بن زيد بن جدعان ضعيف، وللحديث متابعات ضعيفة جدًّا.\nالتخريج:\nرواه ابن خزيمة في \"صحيحه\" ٣/ ١٩١ (١٨٨٧) ومن طريقه رواه البيهقي في \"شعب الإيمان\" ٣/ ٣٠٥ (٣٦٠٨)، وابن أبي الدنيا في \"فضائل رمضان\" (ص ٦٩) (٤١) عن حمزة بن العباس، وابن شاهين في \"فضائل شهر رمضان\" ضمن مجموع فيه مصنفات ابن شاهين (ص ١٤٥) (١٦)، عن إسماعيل بن محمد ابن أبي كثير الفارسي.\nوالبيهقي في \"شعب الإيمان\" ٣/ ٣٠٥ (٣٦٠٨)، وفي \"فضائل الأوقات\" (ص ١٤٧ - ١٤٨) (٣٧، ٣٨) من طريق جعفر بن محمد بن سوار وجعفر بن أحمد ابن نصر الحافظ.\nورواه الواحدي في \"الوسيط\" ١/ ٢٧٧ من طريق جعفر بن محمد بن سوار.\nورواه الأصبهاني في \"الترغيب والترهيب\" ٢/ ٣٤٩ (١٧٥٣) من طريق عبد الله يونس الكتاني كلهم عن على بن حجر به.\nورواه ابن شاهين في \"فضائل شهر رمضان\" (ص ١٤٤) (١٥) من طريق يحيى بن سعيد العطار قال: حدثنا سلام بن أحمد عن علي بن زيد به بنحوه. ويحيى بن =","vol":"4","page":455},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= سعيد العطار ضعيف وسلام بن سلم وهو المدائني متروك.\n\"تقريب التهذيب\" لابن حجر (٧٥٥٨) (٢٧٠٢).\nورواه ابن أبي حاتم في \"العلل\" ١/ ٢٤٩ (٧٣٣)، والحارث بن أبي أسامة في \"مسنده\" انظر \"بغية الباحث عن زوائد مسند الحارث\" (ص ١١٢) (٣١٨)، والعقيلي في \"الضعفاء الكبير\" ١/ ٣٥، والخطيب في \"تاريخ بغداد\" ٤/ ٣٣٣، والبيهقي في \"شعب الإيمان\" ٣/ ٣٠٥ (٣٦٠٨) كلهم من طريق عبد الله بن بكر السهمي قال: حدثنا إياس بن أبي إياس عن سعيد بن المسيب عن سلمان به بنحوه. وعند البيهقي: إياس عن علي بن زيد، عن سعيد بن المسيب. وقال العقيلي في إياس: مجهول، حديثه غير محفوظ. . . وقد روي من غير وجه ليس له طريق ثبت بين. \"الضعفاء الكبير\" ١/ ٣٥، قال أبو حاتم: هذا حديث منكر، غلط فيه عبد الله ابن بكر، إنما هو أبان بن أبي عياش، فجعل عبد الله بن بكر أبان إياس. \"العلل\" ١/ ٤٩ وقال الذهبي: لا يعرف، وخبره منكر. \"ميزان الاعتدال\" للذهبي ١/ ٢٨٢. ورواه ابن أبي الدنيا في \"فضائل رمضان\" (ص ٨٨) (٥٨)، والطبراني في \"المعجم الكبير\" ٦/ ٢٦١ (٦١٦١) مختصرًا. وابن عدي في \"الكامل\" ٢/ ٢٢١، وابن حبان في \"المجروحين\" ١/ ٢٤٧، والبيهقي في \"شعب الإيمان\" ٣/ ٤١٩ (٣٩٥٥)، وفي \"فضائل الأوقات\" (ص ١٩٨) (٧٢) كلهم من طريق حكيم بن خِذام. ورواه الطبراني في \"المعجم الكبير\" ٦/ ٢٦١ (٦١٦٢)، والأصبهاني في \"الترغيب والترهيب\" ٢/ ٣٥٥، وابن الجوزي في \"الموضوعات\" ٢/ ٥٥٤ - ٥٥٥ من طريق الحسن بن أبي جعفر، كلاهما عن علي بن زيد به مختصرًا، بذكر أجر من فطر صائمًا.\nقال ابن حبان: وهذا لا أصل له، وعلي بن زيد لا شيء. \"المجروحين\" ١/ ٢٤٧، وقال ابن الجوزي: هذا حديث لا يصح، وليس يرويه إلا الحسن وحكيم، فأما الحسن فتركه أحمد بن حنبل، وقال يحيى: ليس بشيء. وأما حكيم فقال أبو حاتم الرازي: هو متروك الحديث. \"الموضوعات\" ٢/ ٥٥٥.\nوقوله في الحديث: \"من فطر صائمًا كان له مثل أجره من غير أن ينقص من أجره شيء\" ورد من حديث زيد بن خالد الجهني -﵁-، رواه الترمذي في كتاب الصيام، =","vol":"4","page":456},{"text":"[٣٤٧] وحدثنا الحسن بن أحمد (١)، قال: أنا محمد بن إسماعيل (٢)، قال: نا سلمة بن شبيب (٣)، قال: نا إسحاق بن بشر (٤)، قال: نا (٥) أبو عبد الرحمن الجَنَدي (٦)، عن الكلبي (٧)،\n_________\n= باب ما جاء في فضل من فطر صائمًا (٨٠٧) وقال: هذا حديث حسن صحيح. وابن ماجه في كتاب الصيام، باب في ثواب من فطر صائمًا (١٧٤٦)، والدارمي في \"السنن\" (١٧٤٤)، والإمام أحمد في \"المسند\" ٤/ ١١٤، ١١٦ (١٧٠٣٣، ١٧٠٤٤)، وابن خزيمة في \"صحيحه\" ٣/ ٢٧٧ (٢٦٠٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٢١٦ (٣٤٢٩)، والبغوي في \"شرح السنة\" ٦/ ٣٧٧ (١٨١٨، ١٨١٩)، وقال: صحيح.\n(١) المخلدي، إمام، صدوق، مسند، عدل.\n(٢) محمد بن إسماعيل بن إسحاق، المسند، الصدوق.\n(٣) سلمة بن شبيب الحَجْري المسْمَعي أبو عبد الرحمن النيسابوري.\nنزيل مكة. ثقة. توفي سنة (٢٤٧ هـ)، وقيل قبلها.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٦٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٧٢، \"تقريب التهذيب\" لابن حجر (٢٤٩٤).\n(٤) إسحاق بن بشر بن محمد بن سالم أبو حذيفة البخاري.\nصاحب كتاب \"المبتدأ\". قال مسلم: أبو حذيفة ترك الناس حديثه. وقال علي بن المديني، وأبو بكر بن أبي شيبة، والدارقطني: كذاب. توفي ببخاري سنة (٢٠٦ هـ). \"المجروحين\" لابن حبان ١/ ١٣٥، \"تاريخ بغداد\" للخطيب ٦/ ٣٢٦، \"ميزان الاعتدال\" للذهبي ١/ ١٨٤، \"لسان الميزان\" لابن حجر ١/ ٣٥٤.\n(٥) في (ح): عن.\n(٦) أبو عبد الرحمن عبد الله بن رشيد الجنديسابوري، من أهل جنديسابور.\nيروي عن: أبي عبيدة مجاعة بن الزبير العتكي الأزدي.\nروى عنه: جعفر بن محمد بن حبيب الذارع، وأهل الأهواز، وهو مستقيم الحديث. \"الأنساب\" للسمعاني ٢/ ٩٥.\n(٧) محمد بن السائب، الكلبي، متهم بالكذب، ورمي بالرفض.","vol":"4","page":457},{"text":"عن أبي نضرة (١)، عن أبي سعيد الخدري (٢) قال: قال رسول الله - ﷺ -: \"إن أبواب السماء، وأبواب الجنة لتفتح لأول (٣) ليلةٍ من شهر رمضان فلا تغلق إلى آخر ليلة منها، وليس من عبد يُصلي (٤) في ليلة منها إلا كتب الله -﷿- له بكل سجدة ألفًا (٥) وسبعمائة حسنة، وبنى له بيتًا في الجنة من ياقوتة حمراء، فإذا صام أول يوم من شهر رمضان غفر الله له كل ذنب إلى آخر يوم من شهر (٦) رمضان، وكان كفارة إلى مثلها، وكان له بكل يوم يصومه قصر (٧) في الجنة له ألف باب من ذهب، واستغفر له تسعون (٨) ألف ملك من غدوة إلى (أن توارى بالحجاب) (٩)، وكان له بكل سجدة يسجدها من ليل ونهار شجرة\n_________\n(١) المنذر بن مالك بن قُطْعة العبدي العَوفي أبو نضرة البصري.\nثقة. قال العلائى: روى عن علي وأبى ذر ﵄، وغيرهما من قدماء الصحابة، وذلك مرسل. وقد سمع من ابن عباس، وأبي هريرة، وأبي سعيد الخدري، وطبقتهم. وتوفي سنة (١٠٨ هـ) أو (١٠٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٤١، \"جامع التحصيل\" للعلائي (ص ٢٨٧)، \"تهذيب التهذيب\" لابن حجر ٤/ ١٥٤، \"تقريب التهذيب\" لابن حجر (٦٨٩٠).\n(٢) سعد بن مالك بن سنان بن عبيد الأنصاري، صحابي، مشهور.\n(٣) في (أ): أول.\n(٤) في (أ): صلى.\n(٥) في (ح): ألفي.\n(٦) من (ش).\n(٧) في (ش): قصرًا.\n(٨) في (ح)، (أ): سبعون.\n(٩) في (أ): ما توارى الحجاب.","vol":"4","page":458},{"text":"يسير الراكب في ظلها مائة عام لا يقطعها\" (١).\n_________\n(١) ٣٤٧ - الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع، فيه إسحاق بن بشر كذاب، والكلبي متهم، وله طريق آخر فيه محمد بن مروان السدي الصغير متهم بالكذب.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٣/ ٣١٤ (٣٦٣٥)، وفي \"فضائل الأوقات\" (ص ١٥٤) (٤٣)، والأصبهاني في \"الترغيب والترهيب\" ٢/ ٣٥٧ (١٧٦٧) من طريق هشام بن يونس اللؤلؤي.\nورواه البيهقي في \"فضائل الأوقات\" (ص ١٥٦) (٤٤) من طريق علي بن إسحاق الحنظلي.\nورواه الطبراني في \"المعجم الصغير\" ١/ ٢٠٢ (٣٢٤)، وعنه أبو نعيم في \"أخبار أصبهان\" ١/ ٢٤٩ مختصرًا من طريق محمد بن أبان العنبري الكوفي كلهم عن مروان بن محمد السدي الصغير، عن داود بن أبي هند قال: أخبرني أبو نضرة وعطاء بن أبي رباح، عن أبي سعيد به مرفوعًا بمثله.\nقال الطبراني: لم يروه عن داود إلا محمد بن مروان. \"المعجم الصغير\" ١/ ٢٠٢. والحديث ذكره المنذري في \"الترغيب والترهيب\" ٢/ ٩٣ بصيغة التمريض، وعزاه للبيهقي في \"شعب الإيمان\".\nوقد ورد من حديث أبي هريرة -﵁- قال: قال رسول الله -ﷺ-: \"إذا جاء رمضان فتحت أبواب الجنة\" وفي رواية \"إذا دخل رمضان فتحت أبو السماء. . . وسلسلت الشياطين\" رواه البخاري في كتاب الصوم، باب هل يقال: رمضان، أو شهر رمضان (١٨٩٨، ١٨٩٩)، ومسلم في كتاب الصيام، باب فضل شهر رمضان (١٠٧٩).\nوقوله في الحديث \"شجرة يسير الراكب. . . \" ورد من حديث أبي هريرة -﵁- قال: قال رسول الله -ﷺ-: \"إن في الجنة لشجرة. . . \" رواه البخاري في كتاب بدء الخلق، باب ما جاء في صفة الجنة وأنها مخلوقة (٣٢٥٢)، ومسلم في كتاب الجنة وصفة نعيمها، باب إن في الجنة شجرة (٢٨٢٦).","vol":"4","page":459},{"text":"٣٤٨ - وحدثنا أبو سعد (١) عبد الملك بن أبي عثمان (٢) الزاهد ﵀، قال: أنا أبو إسحاق إبراهيم (٣) بن أحمد بن رجاء (٤)، قال: نا عبد الله بن سليمان بن الأشعث (٥)، قال: نا محمد\n_________\n(١) في (س) وجميع النسخ: سعيد، والمثبت من مصادر التخريج.\n(٢) عبد الملك بن أبي عثمان واسمه محمد بن إبراهيم الزاهد أبو سعد النيسابوري الخركوشي.\nقال الخطيب: كان ثقة، صالحًا، ورعًا، زاهدًا. وقال السمعاني: كان عالمًا، زاهدًا، فاضلًا. توفي سنة (٤٠٦ هـ) وقال الذهبي: توفي في جمادى الأولى سنة (٤٠٧ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ٤٣٢، \"الأنساب\" للسمعاني ٢/ ٣٥٠، \"معجم البلدان لياقوت ٢/ ٣٦٠، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٥٦.\n(٣) كذا في (ش)، (ح)، (أ): وهو الصواب. وفي (س): بن إبراهيم.\n(٤) إبراهيم بن أحمد بن محمد بن رجاء الوراق أبو إسحاق النيسابوري.\nقال الحاكم: كان من المسلمين الذين سلم المسلمون من لسانه ويده، طلب الحديث على كبر السن ... وعمر حتى احتاج الناس إليه، وأدى ما عنده ... سمعت أبا على الحافظ يقول لأبي إسحاق: أنت بهز بن أسد؛ لثقته وإتقانه. وقال السمعاني: كان شيخًا، صالحًا، سديد السيرة، مكثرًا من الحديث. توفي يوم الاثنين الخامس من رجب سنة (٣٦٤ هـ)، وهو ابن ست أو سبع وتسعين سنة.\n\"الأنساب\" للسمعاني ١/ ٧٥، ١/ ٣٣٧، \"تكملة الإكمال\" لمحمد بن عبد الغني ١/ ١٦٣، \"معجم البلدان\" لياقوت ١/ ٧٢.\n(٥) عبد الله بن سليمان بن الأشعث بن إسحاق الأزدي أبو بكر السجستاني.\nقال صالح بن أحمد الحافظ: أبو بكر بن أبي داود إمام العراق، وكان في وقته ببغداد مشايخ أسند منه، ولم يبلغوا في الآلة والإتقان ما بلغ. وقال الحافظ أبو محمد الخلال: كان أبو بكر أحفظ من أبيه أبي داود. وذكره الذهبي في \"ميزان الاعتدال\" وقال: ما ذكرته إلا لأنزهه.\nولد بسجستان سنة (٢٣٥ هـ)، وتوفي في ذي الحجة سنة (٣١٦ هـ). =","vol":"4","page":460},{"text":"ابن عبد العزيز الأزدي (١)، قال: نا أصرم (٢) بن حوشب (٣)، قال: نا محمد بن يونس الحارثي (٤)، عن قتادة (٥)، عن أنس بن مالك، قال:\n_________\n= \"تاريخ بغداد\" للخطيب ٩/ ٤٦٤، \"طبقات الحنابلة\" لابن أبي يعلى ٢/ ٥١، \"سير أعلام النبلاء\" للذهبي ١٣/ ٢٢١، \"ميزان الاعتدال\" للذهبي ٢/ ٤٣١.\n(١) محمد بن عبد العزيز الأزدي.\nلم أجد رجلًا بهذا الاسم، والصواب: محمد بن يحيى الأزدي، فقد روى الحديث ابن الجوزي من طريق ابن أبي داود، وابن حبان في \"المجروحين\" ١/ ١٨٣، وابن عدي في \"الكامل\" ١/ ٤٠٥، وعندهم محمد بن يحيى الأزدي، وهو يروي عن أصرم، ويروي عنه ابن أبي داود.\nانظر \"تاريخ بغداد\" للخطيب ٧/ ٣١، \"تهذيب الكمال\" للمزي ٢٦/ ٦٣٥.\nمحمد بن يحيى بن عبد الكريم بن نافع الأزدي أبو عبد الله بن أبي حاتم البصري.\nنزيل بغداد، ثقة. توفي سنة (٢٥٢ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ٤١٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٣٠، \"تقريب التهذيب\" لابن حجر (٦٣٨٩).\n(٢) في (أ): الأصرم.\n(٣) أصرم بن حوشب الكندي أبو هشام الهمذاني.\nقال البخاري، والنسائي، ومسلم: متروك الحديث. وقال يحيى: كذاب خبيث.\nوقال ابن حبان: كان يضع الحديث على الثقات. قال الذهبي: متهم. كان حيًّا سنة اثنتين ومائتين.\n\"المجروحين\" ١/ ١٨١، \"تاريخ بغداد\" للخطيب ٧/ ٣٠، \"ديوان الضعفاء\" للذهبي ١/ ٩٧، \"لسان الميزان\" لابن حجر ١/ ٤٦١.\n(٤) كذا في (أ) وهو الصواب. وفي (س) و(ش): الحاري. وفي (ح): الجاري.\nوهو محمد بن يونس الحارثي.\nقال الأزدي: متروك.\n\"ميزان الاعتدال\" للذهبي ٤/ ٧٤، \"لسان الميزان\" لابن حجر ٥/ ٤٣٨.\n(٥) قتادة بن دعامة، ثقة، ثبت.","vol":"4","page":461},{"text":"قال رسول الله - ﷺ -: \"إذا كان أول ليلة من شهر رمضان نادى الجليل جلّت عظمته رضوان خازن (١) الجنان (٢) (فيقول يا رضوان) (٣). فيقول: لبيك وسعديك. فيقول: نجّد (٤) جنتي، وزينها للصائمين من أمة أحمد (٥)، ولا تغلقها عنهم حتى ينقضي شهرهم. ثم ينادي مالكًا خازن (٦) النيران (٧): يا مالك (٨). فيقول: لبيك (٩) وسعديك. فيقول أغلق (١٠) أبواب الجحيم عن الصائمين من أمة أحمد، ثم (١١) لا تفتحها عليهم (١٢) حتى ينقضي شهرهم (١٣).\nثم ينادي جبريل -﵇-: أن يا جبريل. فيقول: لبيك ربّ وسعديك. فيقول: انزل إلى الأرض (فغُلّ مردة الشياطين) (١٤) عن أمة\n_________\n(١) قبلها في (أ): وهو.\n(٢) في (ح): الجنة.\n(٣) زيادة من (أ).\n(٤) في (أ): مجد.\n(٥) في (ش): محمد أحمد.\n(٦) قبلها في (أ): وهو.\n(٧) في (ش)، (ح)، (أ): النار.\n(٨) قبلها في (ح): أن.\n(٩) قبلها في (ش)، (أ)، (ح): زيادة: ربِ.\n(١٠) في (أ): غلق.\n(١١) ساقطة من (أ).\n(١٢) في هامش (ش): عنهم.\n(١٣) في (ح): شهركم.\n(١٤) كررت في (ح).","vol":"4","page":462},{"text":"أحمد (١) حتى (٢) لا يفسدوا عليهم صيامهم وإفطارهم، ولله (٣) -﷿- في كل يوم من شهر رمضان عند طلوع الشمس، وعند وقت الإفطار عتقاء يعتقهم من النار عبيدًا وإماء، وله في كل سماء منادٍ فيهم ملك (له عرف) (٤) تحت عرش رب العالمين، (وقوائمه في) (٥) تخوم الأرض السابعة السفلى، (جناح له) (٦) بالمشرق مكلل بالمرجان، والدر، والجوهر، وجناح له بالمغرب مكلل بالمرجان، والدر، والجوهر، ينادي: هل من تائب يتاب عليه؟ هل (٧) من داع يستجاب له؟ هل من مظلوم ينصره الله؟ هل من مستغفر يغفر له؟ هل من سائل يعطى (٨) سؤله\" قال (٩): \"وينادي الرب تعالى ذكره (١٠) الشهر (١١) كله: عبادي (١٢) وإمائي أبشروا، واصبروا، وداوموا، أوشك أن أرفع عنكم المؤنات، وتفضوا إلى رحمتي (وكرامتي،\n_________\n(١) في (أ): محمد.\n(٢) زيادة من (أ).\n(٣) في (أ): وقل إن لله.\n(٤) في (ح): ملك عرفه.\n(٥) في (ح): وفرائصه. وفي (ش): وفرائصه تحت. وكتب فوقها: في. وبجانبها: خ.\n(٦) في (أ): له جناح.\n(٧) في (أ): وهل.\n(٨) في (أ): فيعطى.\n(٩) في (أ): ثم قال -ﷺ-.\n(١٠) ساقطة من (ح)، (أ).\n(١١) قبلها في (أ): في.\n(١٢) في (أ): عبيدي.","vol":"4","page":463},{"text":"فإذا) (١) كان ليلة القدر نزل جبريل -﵇- في كبكبة من الملائكة يصلون (٢) على كل عبد قائم، أو قاعد يذكر (٣) الله -﷿-\" (٤).\n_________\n(١) في (أ): وكراماتي وإذا.\n(٢) كذا في (س) و(ش) و(ح) و(أ). وكتب في هامش (س): يسلمون.\n(٣) في (ح): يذكرون.\n(٤) ٣٤٨ - الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع؛ فيه أصرم بن حوشب متهم، ومحمد بن يونس متروك، وقد حكم عليه بعض العلماء بالوضع.\nالتخريج:\nرواه ابن الجوزي في \"العلل المتناهية\" ٢/ ٤٠ (٨٧٨)، من طريق محمد بن نصر ابن مكرم قال: أخبرنا عبد الله بن سليمان بن الأشعث به.\nورواه ابن عدي في \"الكامل\" ١/ ٤٠٥، عن علي بن سعيد. وابن حبان في \"المجروحين\" ١/ ١٨١ - ١٨٣، عن محمد بن يزيد الزرقي، ومن طريق ابن حبان رواه ابن الجوزي في \"الموضوعات\" ٢/ ٥٤٥ - ٥٤٦. كلاهما عن محمد بن يحيى الأزدي، عن أصرم به.\nقال ابن حبان متن باطل. \"المجروحين\" ١/ ١٨٣.\nوقال ابن عدي: هذا حديث لا أعرفه إلا من حديث أصرم. \"الكامل\" لابن عدي ١/ ٤٠٥.\nوقال ابن الجوزي: هذا حديث لا يصح. \"الموضوعات\" ٢/ ٥٤٧.\nوقال الشوكاني: موضوع. \"الفوائد المجموعة\" (ص ٨٨).\nورواه العقيلي في \"الضعفاء الكبير\" ٣/ ١٣٨ - ١٣٩، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ٤١ (٨٧٩) من طريق عباد بن عبد الصمد، عن أنس به مرفوعًا، بنحوه بألفاظ متقاربة، وفيه زيادة.\nوقال ابن الجوزي: وروي لنا من حديث أنس أبسط من هذا من رواية عباد بن عبد الصمد، عن أنس. قال العقيلي: وعباد يروي عن أنس نسخة عامتها مناكير. \"الموضوعات\" ٢/ ٤٥٧.","vol":"4","page":464},{"text":"[٣٤٩] وأخبرنا الربيع بن محمد (١) ومحمد بن الفضل (٢) قالا: أنا\n_________\n= وقال السيوطي: ورواه أيضًا أبان، عن أنس رواه الديلمي ... وأبان متروك. \"اللآلئ المصنوعة\" ٢/ ٩٩.\nوقال المعلمي: أقول وفي السند إليه بلايا. \"الفوائد المجموعة\" (ص ٨٨).\nوقد روي نحو هذا الحديث من حديث ابن عباس، رواه البيهقي في \"شعب الإيمان\" ٣/ ٣٣٥ (٣٦٩٥)، والأصبهاني في \"الترغيب والترهيب\" ٢/ ٣٥٨ (١٧٦٨) وابن الجوزي في \"العلل المتناهية\" ٢/ ٤٣ (٨٨٠). وذكره المنذري في \"الترغيب والترهيب\" بصيغة التمريض، وعزاه إلى أبي الشيخ في \"الثواب\" والبيهقي، وقال: ليس في إسناده من أجمع على ضعفه ٢/ ٩٩ - ١٠١.\nوقوله في الحديث \"إن لله -﷿- في كل يوم من شهر رمضان وعند وقت الإفطار عتقاء\" ورد من حديث أبي هريرة أو أبي سعيد بلفظ: \"كل ليلة\" رواه الإمام أحمد في \"مسنده\" ٢/ ٢٥٤ (٧٤٥٠)، وقال الهيثمي: رواه أحمد ورجاله رجال الصحيح. \"مجمع الزوائد\" ١٠/ ٢١٩، ورمز لصحته السيوطي في \"الجامع الصغير\" انظر \"فيض القدير\" للمناوي ٢/ ٦٠٥ (٢٣٤٨) وصحح السند أيضًا الشيخ أحمد شاكر انظر \"المسند\" ٣/ ٨٨ (٧٤٤٣).\nولحديث أبي هريرة شاهد من حديث أبي أمامة، رواه الإمام أحمد في \"مسنده\" ٥/ ٢٥٦ (٢٢٢٠٢)، والطبراني في \"المعجم الكبير\" ٨/ ٢٨٤ (٨٠٨٨، ٨٠٨٩). والبيهقي في \"شعب الإيمان\" ٣/ ٣٠٤ (٣٦٠٥)، وذكره المنذري في \"الترغيب والترهيب\" وقال: رواه أحمد بإسناد لا بأس به ٢/ ١٠٣ وقال الهيثمي: رواه أحمد، والطبراني في \"المعجم الكبير\" ورجاله موثقون. \"مجمع الزوائد\" ٣/ ١٤٣، وحسنه الألباني.\nانظر \"صحيح الجامع الصغير\" للألباني ٣/ ٢٣٢ (٢١٦٦).\n(١) الربيع بن محمد. لم أظفر له بترجمة.\n(٢) محمد بن الفضل بن محمد بن إسحاق بن خزيمة السلمي أبو طاهر النيسابوري. قال الحاكم: عقدت له مجلس التحديث في سنة ثمان وستين وثلاثمائة، ودخلت بيت كتب جده، وأخرجت له منها مائتين وخمسين جزءًا من سماعاته الصحيحة. . . =","vol":"4","page":465},{"text":"علي بن محمد بن عقبة (١) قال: نا الخضر (٢) بن أبان (٣) قال: نا إبراهيم بن هدبة (٤)،\n_________\n= ومد يده إلى كتب غيره فقرأ منها، ثم إنه مرض وتغير بزوال عقله في ذي الحجة سنة أربع وثمانين، ثم أتيته فوجدته لا يعقل. قال العراقي: فعلى هذا يكون مدة اختلاطه سنتين وخمسة أشهر. وقال الذهبي: وما أراهم سمعوا منه إلا في حال وعيه، فإن من زال عقله كيف يمكن السماع منه، بخلاف من تغير، ونسي، وانهرم. توفي في جمادى الأولى سنة (٣٨٧ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٠، \"ميزان الاعتدال\" للذهبي ٤/ ٩، \"العبر\" للذهبي ٣/ ٣٧، \"لسان الميزان\" لابن حجر ٥/ ٣٤١، \"التقييد والإيضاح\" للعراقي (ص ٤٤٢).\n(١) علي بن محمد بن عقبة الصيرفي.\nذكره الخطيب في \"تاريخ بغداد\" وقال: حدث عن منصور بن أبي مزاحم، روى عنه أبو علي محمد بن يوسف بن أحمد بن المعتمر البصري، ولم يذكر فيه جرحًا ولا تعديلًا. وهو من شيوخ الدارقطني روى عنه في \"المؤتلف والمختلف\" عن الخضر ابن أبان.\n\"المؤتلف والمختلف\" للدارقطني ٢/ ٨٣٠، \"تاريخ بغداد\" للخطيب ١٢/ ٦٠.\n(٢) في (أ): الحصن.\n(٣) الخضر بن أبان الهاشمي مولاهم أبو القاسم الكوفي.\nقال الدارقطني: ضعيف. وقال الذهبي: ضعفه الحاكم وغيره.\n\"سؤالات الحاكم للدارقطني\" (ص ١١٦) (٩٨)، \"ميزان الاعتدال\" للذهبي ١/ ٦٥٤، \"لسان الميزان\" لابن حجر ٢/ ٣٩٩.\n(٤) كذا في (ح)، (أ) وهو الصواب. وفي (س) و(ش): هدية.\nوهو إبراهيم بن هدبة أبو هدبة الفارسي البصري.\nقال النسائي: متروك الحديث. قال يحيى بن معين وأبو حاتم: كذاب. وقال الذهبي: كذاب. بقي إلى ما بعد المائتين.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٤٣، \"تاريخ بغداد\" للخطيب ٦/ ٢٠٠، \"ديوان الضعفاء\" للذهبي ١/ ٦١، \"لسان الميزان\" لابن حجر ١/ ١١٩.","vol":"4","page":466},{"text":"عن أنس (بن مالك) (١) قال: قال رسول الله -ﷺ-: \"لو (أذن الله) (٢) للسموات والأرض أن يتكلما لبشّرتا من (٣) صام رمضان بالجنة (٤) \".\n_________\n(١) ساقطة من (ح).\n(٢) وفي (ح): أن الله أذن.\n(٣) في (أ): لمن.\n(٤) ٣٤٩ - الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع، فيه إبراهيم بن هدبة كذاب.\nالتخريج:\nرواه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٤٠ من طريق محمد بن سليمان الكوفي قال: حدثنا الخضر بن أبان به.\nورواه ابن عدي في \"الكامل\" ١/ ٢٠٩، وابن النقور في \"خماسياته\" كما في \"اللآلئ المصنوعة\" ٢/ ١٠٣، ومن طريقه ابن الجوزي في \"الموضوعات\" ٢/ ٥٥٣ - ٥٥٤ كلاهما من طريق عيسى بن سالم الشاشي. ورواه الشجري في \"الأمالي الخميسية\" ٢/ ٤١ من طريق حميد بن الربيع، كلاهما عن أبي هدبة به. وذكره ابن حبان في \"المجروحين\" ١/ ١١٥، وقال عن الأحاديث التي رواها إبراهيم بن هدبة: لا أصل لها من حديث رسول الله - ﷺ -.\nورواه العقيلي في \"الضعفاء الكبير\" ٣/ ٦٨، ومن طريقه ابن الجوزي في \"الموضوعات\" ٢/ ٥٥٤ من طريق أبي عمرو، عن أنس به مرفوعًا. وقال العقيلي: إسناد مجهول غير محفوظ.\nورواه الشجري في \"الأمالي الخميسية\" ١/ ٢٦٨ من طريق نافع بن عبد الله، عن أنس به.\nقال ابن الجوزي: طريق ثالث روى نافع أبو هرمز عن أنس ... وأما الثالث، فقال يحيى: نافع ليس بشيء كذاب. وقال النسائي: ليس بثقة. وقال الدارقطني: متروك، قلت: الظاهر أنه سرقه من إبراهيم. \"الموضوعات \" ٢/ ٥٥٤.","vol":"4","page":467},{"text":"[٣٥٠] وحدثنا (١) أبو سعد (٢) الزاهد، قال: نا أبو العباس أحمد ابن عيسى (٣) الحافظ، قال: نا محمد بن عبد الرحمن (٤)، قال: نا سختويه بن مازيار (٥)، قال: نا (٦) أبو معاذ معروف بن حسان (٧)،\n_________\n(١) في (أ): وأخبرنا.\n(٢) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي (س): سعيد.\nوهو عبد الملك بن أبي عثمان أبو سعد الخركوشي، ثقة، صالح، ورع.\n(٣) أحمد بن عيسى بن السُّكَيْن بن عيسى الشيباني أبو العباس البلدي.\nقال الخطيب والسمعاني: وكان ثقة. وذكره أبو بكر الإسماعيلي في \"معجم شيوخه\". توفي سنة (٣٢٣ هـ).\n\"المعجم في أسامي شيوخ أبي بكر الإسماعيلي\" ١/ ٣٧٧ (٤٩)، \"تاريخ بغداد\" للخطيب ٤/ ٢٨٠، \"الأنساب\" للسمعاني ١/ ٣٩٠.\n(٤) محمد بن عبد الرحمن يعرف بهذا الاسم في هذِه الطبقة مجموعة من الرواة.\nانظر \"تاريخ بغداد\" للخطيب ٢/ ٣١٢ - ٣١٧، ولم أستطع تحديد أيهم هو المراد، خاصة وأنه لم يذكر في تلاميذ أحمد بن عيسى، ولا في شيوخ سختويه من اسمه محمد بن عبد الرحمن.\n(٥) في (أ): مازيار.\nوهو سختويه بن مازيار.\nذكره ابن حبان في \"الثقات\" وقال: سختويه مولى بني هاشم أبو علي النيسابوري يروي عن حماد بن مسعدة، عن سليمان التيمي. حدثنا عنه أحمد بن محمد بن الشرقي وغيره. مستقيم الأمر في الحديث.\n\"الثقات\" لابن حبان ٨/ ٣٠٧.\n(٦) ساقطة من (أ).\n(٧) معروف بن حسان أبو معاذ.\nقال أبو حاتم: مجهول. وقال ابن عدي: منكر الحديث ... قد روى عن عمر بن ذر نسخة طويلة، وكلها غير محفوظة. وقال الخليلي: له في الحديث والأدب =","vol":"4","page":468},{"text":"عن زياد الأعلم (١)، عن عبد الملك بن عمير (٢)،\n_________\n= محل، روى كتاب \"العين\" عن الخليل، وعن عمر بن ذر الكوفي الهمداني نسخة لا يتابعه أحد. قال البيهقي: ضعيف.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٢٣، \"الكامل\" لابن عدي ٦/ ٣٢٥، \"الإرشاد\" للخليلي ٣/ ٩٧٦، \"شعب الإيمان\" للبيهقي ٣/ ٤١٥، \"لسان الميزان\" لابن حجر ٦/ ٦١.\n(١) زياد بن حسان بن قرة الباهلي البصري.\nالمعروف بزياد الأعلم ثقة، قاله أحمد، من الخامسة.\n\"العلل ومعرفة الرجال\" للإمام أحمد ٢/ ٥٢٤، \"تهذيب التهذيب\" لابن حجر ١/ ٦٤٤، \"تقريب التهذيب\" لابن حجر (٢٠٦٦).\n(٢) عبد الملك بن عمير بن سويد القرشي ويقال: الفرسي، ويقال: اللخمي أبو عمر، ويقال: أبو عمرو الكوفي.\nثقة، فصيح، عالم، تغير حفظه، ربما دلس. وقال الذهبي: والرجل من نظراء السبيعي أبي إسحاق، وسعيد المقبري، لما وقعوا في هرم الشيخوخة نقص حفظهم، وساءت أذهانهم، ولم يختلطوا، وحديثهم في دواوين الإسلام كلها. وقال ابن حجر أيضا: احتج به الجماعة، وأخرج له الشيخان من رواية القدماء عنه في الاحتجاج، ومن رواية بعض المتأخرين عنه في المتابعات، وإنما عيب عليه أنه تغير حفظه لكبر سنه، لأنه عاش مائة وثلاث سنين. وصفه ابن حبان والدارقطني بالتدليس. وذكره في المدلسين العلائي، والمقدسي، وسبط بن العجمي، والحافظ وجعله في المرتبة الثالثة.\n\"الثقات\" لابن حبان ٥/ ١١٦، \"ميزان الاعتدال\" للذهبي ٢/ ٦٦٠، \"جامع التحصيل\" للعلائي (ص ١٠٨)، \"تهذيب الكمال\" للمزي ١٨/ ٣٧٠، \"قصيدة المقدسي\" (ص ٣٧)، \"التبيين\" لسبط ابن العجمي (ص ٣٩)، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٢٠، \"هدي الساري\" لابن حجر (ص ٤٢٢)، \"تعريف أهل التقديس\" لابن حجر (ص ١٤٢)، \"تقريب التهذيب\" لابن حجر (٤٢٠٠).\nولم تذكر كتب التراجم أنه قد روى عن عبد الله بن أبي أوفى مع أنه عاصره ومن بلده.","vol":"4","page":469},{"text":"عن عبد الله بن أبي أوفى (١) قال: قال رسول الله -ﷺ-: \"نوم الصائم عبادة، وصمته تسبيح، ودعاؤه مستجاب، وعمله مضاعف\" (٢).\n_________\n(١) عبد الله بن أبي أوفى واسمه علقمة بن خالد بن الحارث الأسلمي، أبو إبراهيم وقيل: أبو محمد، وقيل: أبو معاوية. له ولأبيه صحبة، شهد الحديبية، وبيعة الرضوان. وعمر بعد النبي -ﷺ- دهرًا، وهو آخر من مات بالكوفة من الصحابة. توفي سنة (٨٧ هـ)، وقيل قبلها.\n\"أسد الغابة\" لابن الأثير ٣/ ١٢١، \"الإصابة\" لابن حجر ٤/ ٣٨، \"تقريب التهذيب\" لابن حجر (٣٢١٩).\n(٢) ٣٥٠ - الحكم على الإسناد:\nفي إسناده محمد بن عبد الرحمن لم يتبين من هو. وفيه معروف بن حسان منكر الحديث، وللحديث طرق وروايات بأسانيد ضعيفة جدًّا.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٣/ ٤١٥ (٣٩٣٩) من طريق علي بن محمد بن العلاء قال: حدثنا سختويه بن مازيار به.\nورواه ابن شاهين في \"الترغيب في فضائل الأعمال\" (ص ١٧٩) (١٤١) من طريق أحمد بن نصر. ورواه السلفي في \"معجم السفر\" (ص ٣٦) (٤١٤) من طريق سلمة ابن شبيب كلاهما عن أبي معاذ معروف بن حسان به.\nورواه يحيى بن صاعد في \"مسند عبد الله بن أبي أوفى\" (ص ١٣٩) (٤٣)، والبيهقي في \"شعب الإيمان\" ٣/ ٤١٥ (٣٩٣٨)، والواحدي في \"الوسيط\" ١/ ٢٧٩ كلهم من طريق سليمان بن عمرو النخعي، عن عبد الملك بن عمير به. وسليمان بن عمرو كذاب. -ستأتي ترجمته- وقال البيهقي: معروف بن حسان ضعيف، وسليمان بن عمرو النخعي أضعف منه.\nورواه الديلمي في \"مسند الفردوس\" ٤/ ٣٤٨ (٦٧٣٤) وقال العراقي: ورواه أبو منصور الديلمي في \"مسند الفردوس\" من حديث عبد الله بن أبي أوفى، وفيه سليمان بن عمرو النخعي أحد الكذابين. \"إحياء علوم الدين\" ١/ ٢٧٣. =","vol":"4","page":470},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه البيهقي في \"شعب الإيمان\" ٣/ ٤١٥ (٣٩٣٧) من طريق خلف بن يحيى العبدي، عن عنبسة بن عبد الواحد القرشي قال: حدثنا عبد الملك بن عمير به بنحوه بزيادة: \"وذنبه مغفور\". وخلف بن يحيى العبدي الخراساني، قال أبو حاتم: متروك الحديث كان كذابًا لا يشتغل به، ولا بحديثه.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٧٢.\nانظر \"لسان الميزان\" لابن حجر ٢/ ٤٠٥.\nورواه السهمي في \"تاريخ جرجان\" (ص ٣٧٠) من طريق علي بن سلمة العامري قال: حدثنا محمد بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب قال: حدثني أبي عن أبيه قال: قال رسول الله - ﷺ -: \"نوم الصائم عبادة، ونفسه تسبيح\" وهو منقطع، بل معضل. ورواه بهذا اللفظ الشجري في \"الأمالي الخميسية\" ١/ ٢٨١ من طريق سهل بن أحمد بن عبد الله بن سهل الديباجي، عن محمد بن محمد بن الأشعث، عن موسى بن إسماعيل بن موسى بن جعفر بن محمد عن أبيه عن جده جعفر، عن أبيه، عن جده علي بن الحسين، عن أبيه، عن علي -﵁مرفوعًا، به. وفي السند سهل بن أحمد، قال الذهبي: رمي بالأخوين الرفض والكذب، رماه الأزهري وغيره. \"ميزان الاعتدال\" للذهبي ٢/ ٢٣٧، ومحمد بن محمد بن الأشعث قال الدراقطني: آية من آيات الله، ذلك الكتاب هو وضعه. أعني: العلويات. \"سؤالات حمزة السهمي للدارقطني\" (ص ١٠١) (٥٢). وقال العراقي: رويناه في \"أمالي ابن منده\" من رواية ابن المغيرة القواس عن عبد الله بن عمر بسند ضعيف، ولعله ابن عمرو، فإنهم لم يذكروا لابن المغيرة رواية إلا عنه. \"إحياء علوم الدين\" ١/ ٢٧٣.\nورواه أبو نعيم في \"حلية الأولياء\" ٥/ ٨٣ من طريق جعفر بن أحمد بن بهرام قال: حدثنا علي بن الحسن، عن أبي ظبية، عن كِرز بن وبرة، عن الربيع بن خثيم، عن ابن مسعود قال: قال الرسول -ﷺ-، به، بمثل اللفظ الذي في \"الأمالي\" بزيادة: \"ودعاؤه مستجاب\" وفي الإسناد من لم أجد له ترجمة ولا ذكر.\nوالحديث ضعفه السيوطي، والعجلوني، والمناوي، وملا على القاري، والألباني. =","vol":"4","page":471},{"text":"قوله تعالى (١): ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ قراءة (٢) العامة بجزم اللام، وقرأ الحسن (٣) والأعرج (٤): (فَلِيصمه) بكسر اللام وهي (٥) لام الأمر.\nوحقها الكسر إذا أفردت، كقول الشاعر (٦):\nلتجمع (٧) خزاعة ما فرقت ... من الناس من بعد إقلالها\nفإذا وصلت بشيء ففيه وجهان الجزم والكسر، وإنما توصل بثلاثة أحرف: الفاء، كقوله تعالى: ﴿فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ (٣)﴾ (٨) والواو كقوله: ﴿وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا﴾ (٩) وثم، كقوله ﴿ثُمَّ\n_________\n= انظر: \"فيض القدير\" للمناوي ٦/ ٣٧٨ (٩٢٩٣)، \"كشف الخفاء\" للعجلوني ٢/ ٤٤٩ (٢٨٣٩)، \"الأسرار المرفوعة\" لملا على قاري (ص ٣٥٩) (٥٦٧)، \"ضعيف الجامع الصغير\" للألباني ٦/ ١٧ (٥٩٨٤).\n(١) ساقطة من (أ).\n(٢) في (ش): قرأت.\n(٣) عزاها إليه النحاس في \"إعراب القرآن\" ١/ ٢٨٨، والكرماني في \"شواذ القراءة\" (٣٦ أ)، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٧٩، وأبو حيان في \"البحر المحيط\" (٤٨).\n(٤) عزاها إليه القرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٧٩.\n(٥) في (ح): وهو.\n(٦) لم أهتد إلى قائله، ولم أجد من ذكره.\n(٧) في (ح): لتجتمع.\n(٨) قريش: ٣.\n(٩) الحج: ٢٩.","vol":"4","page":472},{"text":"لْيَقْضُوا تَفَثَهُمْ﴾ (١).\nواختلف العلماء في معنى هذِه الآية وحكمها، فقال بعضهم: معناها: فمن شهده (٢) بالغًا، عاقلًا، مقيمًا، صحيحًا، مكلفًا، فليصمه، قاله أبو حنيفة وأصحابه (٣).\nوقال قوم: معناها (٤) فمن دخل عليه شهر رمضان، وهو مقيم في داره، فليصم الشهر كله غاب بعد ذلك (٥) فسافر أو أقام (٦) فلم يبرح، قاله النخعي (٧) والسدي (٨).\nقال قتادة: إن عليًّا كان يقول: إذا أدركه رمضان، وهو مقيم، ثم سافر فعليه الصوم (٩).\n_________\n(١) الحج: ٢٩.\n(٢) كذا في (ش)، (ح). وفي (س) و(أ): شهد.\n(٣) \"أحكام القرآن\" للجصاص ١/ ١٨٣ - ١٨٤.\nانظر \"جامع البيان\" للطبري ٢/ ١٤٨.\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ح).\n(٦) في (ش): وأقام.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ١٤٧، وعزاه السيوطي لعبد بن حميد. \"الدر المنثور\" ١/ ٣٤٧، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٢.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ١٤٦، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٢.\n(٩) رواه عبد الرزاق في \"مصنفه\" ٤/ ٢٦٩ (٧٧٦١)، وابن أبي شيبة في \"مصنفه\" ٤/ ٣١ (٩٠٨٦)، والطبري في \"جامع البيان\" ٢/ ١٤٧ من طريق سعيد بن أبي عروبة، عن قتادة به. وقتادة لم يدرك عليًّا. =","vol":"4","page":473},{"text":"وقال محمد بن سيرين: سألت عبيدة السلماني (عن الرجل) (١) يدركه شهر (٢) رمضان ثم يسافر (٣). فقال: إذا شهدت أوله فصم آخره، ألا تراه يقول: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ (٤).\nقالوا (٥): والمستحب له أن لا يسافر إذا أدركهِ شهر (٦) رمضان مقيمًا (٧) إن أمكنه حتى ينقضي الشهر، ورووا في ذلك عن إبراهيم\n_________\n= ورواه الطبري في \"جامع البيان\" ٢/ ١٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١١ (١٦٥٦) من طريق آخر عن علي، ورواه أيضًا وكيع، وعبد بن حميد كما في \"الدر المنثور\" ١/ ٣٤٤.\nقال ابن حجر: قال ابن المنذر: روي عن علي بإسناد ضعيف. \"فتح الباري\" ٤/ ١٨٠.\n(١) ساقطة من (ش).\n(٢) ساقطة من (ح).\n(٣) في (س): سافر.\n(٤) رواه عبد الرزاق في \"مصنفه\" ٤/ ٢٦٩ (٧٧٥٩)، وابن أبي شيبة في \"مصنفه\" ٤/ ٣١ (٩٠٨٤)، والطبري في \"جامع البيان\" ٢/ ١٤٥، ١٤٦ من طرق عن محمد ابن سيرين به.\nورواه ابن أبي شيبة في \"مصنفه\" ٤/ ٣١ (٩٠٨٧)، والطبري في \"جامع البيان\" ٢/ ١٤٧. والبيهقي في \"السنن الكبرى\" ٤/ ٢٤٦، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٤٧، من طريق أبي البختري، عن عبيدة بنحوه. وذكره عن عبيدة: ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٢ (١٦٥٦).\n(٥) زيادة من (ش)، (ح)، (أ).\n(٦) زيادة من (ش).\n(٧) في (ح): فهو مقيم.","vol":"4","page":474},{"text":"بن طلحة (١) أنه جاء إلى عائشة يسلم عليها. قالت: وأين (٢) تريد؟ قال: أردت العمرة. قالت: جلست حتى إذا دخل عليك شهر (٣) رمضان خرجت فيه! قال: قد خرج ثقلي (٤). قالت: اجلس حتى إذا أفطرت؛ فاخرج، فلو أدركني رمضان وأنا ببعض الطريق لأقمت له (٥).\nوقال آخرون (٦): معنى الآية: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ (أي: ما) (٧) شهد منه، وكان حاضرًا؛ فإن سافر فله الإفطار إن\n_________\n= (١) نسب هنا إلى جده، وجاء منسوبًا إلى أبيه في رواية عبد بن حميد التي نقلها السيوطي في \"الدر المنثور\" ١/ ٤٦٢.\nوهو إبراهيم بن محمد بن طلحة بن عبيد الله التيمي أبو إسحاق المدني.\nثقة. ولي خراج العراق لابن الزبير، ويقال له: أسد قريش. توفي سنة (١١٠ هـ). \"التاريخ الكبير\" للبخاري ١/ ٣١٦، \"سير أعلام النبلاء\" للذهبي ٤/ ٥٦٢، \"تهذيب التهذيب\" لابن حجر ١/ ٨١، \"تقريب التهذيب\" لابن حجر (٢٣٤).\n(٢) في (أ): أين.\n(٣) ساقطة من (ح).\n(٤) الثَقَل: متاع المسافر.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢١٧، \"لسان العرب\" لابن منظور (ثقل) ٢/ ١١٤.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ١٤٧، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٤٧.\nورواه عبد الرزاق في \"مصنفه\" ٤/ ٢٧٠ (٧٧٦٤)، وابن أبي شيبة في \"مصنفه\" ٤/ ٤٢ (٩٠٩٥)، والطبري في \"جامع البيان\" ٢/ ١٤٧، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٤٧، من طريق أبي يزيد، عن أم ذرة، عن عائشة بنحو القصة.\n(٦) في (ش)، (أ): الآخرون.\n(٧) ساقطة من (ح)، وفي (ش): مما.","vol":"4","page":475},{"text":"شاء، قاله ابن عباس (١)، وعامة أهل التأويل، وهو أصح الأقاويل (٢) يدل عليه:\n[٣٥١] ما أخبرنا الحسين (٣) بن محمد (٤)، قال: أنا أحمد بن إسحاق (٥) قال: أنا أحمد بن شعيب (٦)، قال: أنا قتيبة بن سعيد (٧)، قال: نا سفيان (٨)، عن الزهري (٩)، عن عبيد الله بن عبد الله (١٠)،\n_________\n(١) رواه ابن أبي شيبة في \"مصنفه\" ٤/ ٣١ (٩٠٨٧)، والطبري في \"جامع البيان\" ٢/ ١٤٧، والبيهقي في \"السنن الكبرى\" ٤/ ٢٤٦، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٤٧.\n(٢) \"جامع البيان\" للطبري ٣/ ١٤٩، \"تفسير القرآن العظيم\" لابن كثير ٢/ ١٨٢ - ١٨٣، \"البحر المحيط\" لأبي حيان ٢/ ١٤٨.\n(٣) في (أ): الحسن.\n(٤) ابن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) ابن السني، حافظ، ثقة.\n(٦) النسائي، الإمام، الحافظ.\n(٧) أبو رجاء البُغْلاني، ثقة، ثبت.\n(٨) سفيان بن عيينة، ثقة حافظ.\n(٩) محمد بن مسلم، متفق على جلالته وإتقانه.\n(١٠) عبيد الله بن عبد الله بن عتبة بن مسعود الهذلي.\nثقة، فقيه، ثبت. قال ابن حبان: من سادات التابعين، وكان يعد من الفقهاء السبعة، وربما قال الشعر. توفي سنة (٩٨ هـ)، وقيل (٩٤ هـ)، وقيل غير ذلك.\n\"الثقات\" لابن حبان ٥/ ٦٣، \"الكاشف\" للذهبي (٣٥٦٢)، \"جامع التحصيل\" للعلائي (ص ٢٣٢)، \"تهذيب التهذيب\" لابن حجر ٣/ ١٥، \"تقريب التهذيب\" لابن حجر (٤٣٠٩).","vol":"4","page":476},{"text":"عن ابن عباس (١) قال: خرج (٢) رسول الله -ﷺ- عام الفتح صائمًا في رمضان (٣) حتى إذا كان بالكَديِد (٤) أفطر (٥).\n_________\n(١) ساقطة من (أ).\n(٢) في (ح): كان.\n(٣) قبلها في (أ): شهر.\n(٤) قال القاضي عياض: ماء بين قُدَيْد وعُسفان. ويعرف اليوم باسم الحَمْض على بعد (٤٢) ميلًا من مكة على الجادة العظمى إلى المدينة.\n\"مشارق الأنوار\" للقاضي عياض ٢/ ٤٥٦، \"معجم البلدان\" لياقوت ٤/ ٤٤٢، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٢٦٣).\n(٥) [٣٥١] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الصوم، باب الرخصة للمسافر أن يصوم بعضًا ويفطر بعضًا ٤/ ١٨٩ (٢٣١٣).\nورواه البخاري في كتاب الجهاد والسير، باب الخروج في رمضان (٢٩٥٣)، عن علي بن عبد الله. ورواه مسلم في كتاب الصيام، باب جواز الصوم والفطر ... (١١١٣) عن يحيى بن يحيى، وأبو بكر بن أبي شيبة، وعمرو الناقد، وإسحاق ابن إبراهيم. ورواه الإمام أحمد في \"مسنده\" ١/ ٢١٩ (١٨٩٢) كلهم عن سفيان ابن عيينة به بنحوه.\nورواه مالك في \"الموطأ\" في الصيام، باب ما جاء في الصيام في السفر ١/ ٢٩٤ (٢١) ومن طريقه رواه البخاري في كتاب الصوم، باب إذا صام أيامًا من رمضان ثم سافر (١٩٤٤)، والدارمي في \"السنن\" (١٧٤٩).\nورواه البخاري في كتاب المغازي، باب غزوة الفتح في رمضان (٤٢٧٦)، ومسلم في الموضع السابق (١١٣)، كلاهما من طريق معمر.\nورواه البخاري في الموضع السابق (٤٢٧٩)، (٤٢٧٥) من طريق عقيل.\nورواه =","vol":"4","page":477},{"text":"وروى شريك (١) عن أبي إسحاق (٢) أن أبا ميسرة (٣) خرج في رمضان حتى إذا بلغ القنطرة (٤) دعى بماء فشرب (٥).\nوعن الشعبي أنه سافر في رمضان، وأفطر عند باب الجسر (٦).\n_________\n= مسلم في الموضع السابق (١١١٣) من طريق الليث بن سعد ويونس. كلهم عن الزهري به بنحوه.\nورواه البخاري في الموضع السابق (٤٢٧٩)، ومسلم في الموضع السابق (١١١٣)، والنسائي في كتاب الصيام، باب الرخصة في الإفطار لمن حضر شهر رمضان ٤/ ١٨٩ (٢٣٤١)، وأبو داود في كتاب الصوم، باب الصوم في السفر (٢٤٠٤) من طرق عن طاوس عن ابن عباس به بنحوه.\n(١) شريك بن عبد الله، صدوق، يخطئ كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة.\n(٢) عمرو بن عبد الله، أبو إسحاق السَّبيعي، ثقة، مكثر عابد. اختلط بآخره.\nقلت: إنَّ أحاديث أبي إسحاق إذا جاءت من طريق شعبة دلت على السماع، ولو كانت معنعنة كما مر في ترجمة قتادة بن دعامة كما أن روايته بالعنعنة في الصحيحين محمولة على الاتصال كما سيأتي بيانه في ترجمة الأعمش.\n(٣) عمرو بن شرحبيل، ثقة.\n(٤) يبدو أنها قناطر بني دارا، موضع قرب الكوفة. والله أعلم. \"معجم البلدان\" لياقوت ٤/ ٤٠٠، \"بلدان الخلافة الشرقية\" (ص ١٠٠).\n(٥) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ١٤٧، عن هناد بن السري قال: حدثنا شريك به. ورواه الطبري في \"جامع البيان\" ٢/ ١٤٧ وابن أبي شيبة في \"مصنفه\" ٤/ ٣٣ (٩٠٩٦)، والبيهقي في \"السنن الكبرى\" ٤/ ٢٤٧ من طرق عن أبي ميسرة بنحوه.\n(٦) الجسر بكسر الجيم، وإذا قالوا الجسر، فإنما ينسبون إليه اليوم الذي كانت فيه الوقعة بين المسلمين والفرس، وهو جسر عقد على الفرات قريب من الحيرة. =","vol":"4","page":478},{"text":"ثم ذكر العذر فقال (١): ﴿وَمَنْ كَانَ مَرِيضًا﴾ منكم (٢) ﴿مَرِيضًا﴾ اختلف العلماء في المرض الذي أباح الله تعالى معه (٣) الإفطار، فقال قوم: هو كل مرض يسمى مرضًا. قال طريف بن تمام العطاردي (٤): دخلت على محمد بن سيرين في رمضان (٥)، وهو يأكل، فلما فرغ قال: إنه وجعت أصبعي هذِه (٦).\nوقال آخرون: هو (٧) كل مرض كان الأغلب من (٨) أمر صاحبه بالصوم الزيادة في علته زيادة غير (٩) محتملة، وهو اختيار\n_________\n= \"معجم البلدان\" لياقوت ٢/ ١٤٠، \"مراصد الاطلاع\" لابن عبد الحق ١/ ٣٣٤. والأثر رواه الطبري في \"جامع البيان\" ٢/ ١٤٨.\n(١) ساقطة من (أ).\n(٢) ساقطة من (ح) وعليها كشط في (س).\n(٣) في (أ): فيه.\n(٤) ورد هنا في جميع النسخ وفي \"جامع البيان\" للطبري ٢/ ١٥٠ - طبعة دار الفكر- طريف بن تمام، ورأى الشيخ أحمد شاكر أن اسم أبيه (تمام) خطأ والصواب طريف بن شهاب وهو: طريف بن شهاب وقيل ابن سعد وقيل ابن سفيان أبو سفيان السعدي العطاردي. ضعيف. من السادسة.\n\"التاريخ الكبير\" للبخاري ٤/ ٣٥٧، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٩٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٣٦، \"تقريب التهذيب\" لابن حجر (٣٠١٤).\n(٥) قبلها في (ش): شهر.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ١٥٠.\n(٧) ساقطة من (أ).\n(٨) في (أ): على.\n(٩) قبلها في (ش): في.","vol":"4","page":479},{"text":"الشافعي (١).\nوقال الحسن وإبراهيم: إذا لم يستطع المريض أن يصلي الفرائض قائمًا أفطر (٢).\nوالأصل فيه أنه (٣) إذا لم يمكنه الصيام وأجهده أفطر، وإذا (٤) لم يجهده الصوم (٥)، فهو بمعنى الصحيح الذي يطيق الصوم.\nقوله تعالى (٦) ﴿أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَر﴾ اختلف الفقهاء في صيام المسافر، فقال قوم: الإفطار في السفر عزمة (٧) واجبة وليس برخصة، فمن صام في السفر فعليه القضاء إذا أقام، وهو قول عمر (٨)،\n_________\n(١) \"الأم\" للشافعي ٢/ ١١٢، \"أحكام القرآن\" للشافعي ١/ ١٠٩ والعبارة بنصها في \"جامع البيان\" للطبري ٢/ ١٥٠ رواها عن الربيع عنه.\n(٢) رواه عنهما الطبري في \"جامع البيان\" ٢/ ١٤٩ - ١٥٠.\n(٣) من (ح).\n(٤) في (ش): فإذا.\n(٥) في (ح): بالصوم.\n(٦) ساقطة من (أ).\n(٧) في (ش)، (أ): عزيمة.\n(٨) رواه عبد الرزاق في \"مصنفه\" ٤/ ٢٧٠ (٧٧٦٣)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٦٣، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٤٦ من طريق عبد الله بن عامر بن ربيعة عن عمر.\nورواه ابن أبي شيبة في \"مصنفه\" ٤/ ٣١ (٩٠٨٣)، والفريابي في \"كتاب الصيام\" (ص ١٠٥) (١٣٩)، والطبري في \"جامع البيان\" ٢/ ١٥١، من طريق عمرو بن دينار عن رجل عن أبيه عن عمر.\nورواه الطبري في \"جامع البيان\" ٢/ ١٥١، وعبد الرزاق في \"مصنفه\" -في الموضع السابق- عن كلثوم بن جبر عن عمر.","vol":"4","page":480},{"text":"وأبي هريرة (١)، وابن عباس (٢)، وعلي بن الحسين (٣)، وعروة بن الزبير (٤)، والضحاك (٥). واعتلوا بما\n[٣٥٢] أخبرنا أبو عبد الله الحسين بن محمد بن الحسين الثقفي (٦) بقراءتي عليه، قال: أنا أبو بكر أحمد بن محمد بن إسحاق السني (٧)، قال: نا أبو عبد الرحمن أحمد بن شعيب بن علي النسائي (٨)،\n_________\n(١) رواه ابن أبي شيبة في \"مصنفه\" ٤/ ٣٠ (٩٠٨٢)، والفريابي في \"كتاب الصيام\" (ص ١٠٦) (١٤١)، والطبري في \"جامع البيان\" ٢/ ١٥١، والطحاوي في \"شرح معاني الآثار\" ٢/ ٦٣، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٤٦. قال الإمام أحمد: كان عمر وأبو هريرة يأمرانه بالإعادة. \"المغني\" لابن قدامة ٤/ ٤٠٦ يعني المسافر إذا صام.\n(٢) رواه ابن أبي شيبة في \"مصنفه\" ٤/ ٢٥، ٣٠ (٩٠٥٣، ٩٠٨٠)، والطبري في \"جامع البيان\" ٢/ ١٥١، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٤٦.\n(٣) في (ح): الحسن.\nقوله رواه الطبري في \"جامع البيان\" ٢/ ١٥١، وفي \"تهذيب الآثار\" مسند ابن عباس ١/ ١٤٢ (٢٢٣).\n(٤) رواه الفريابي في \"كتاب الصيام\" (ص ١٠٦ - ١٠٧) (١٤٢، ١٤٣)، والطبري في \"جامع البيان\" ٢/ ١٥١.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ١٥١، وفي \"تهذيب الآثار\" مسند ابن عباس ١/ ١٤٣ (٢٢٧).\n(٦) ابن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٧) في (ش): البستي. هي ساقطة من (ح).\nوهو ابن السني، حافظ، ثقة.\n(٨) النسائي، الإمام، صاحب \"السنن\".","vol":"4","page":481},{"text":"قال: أنا إسحاق بن إبراهيم (١)، قال: أنا سفيان (٢)، عن الزهري (٣)، عن صفوان بن عبد الله (٤)، عن أم الدرداء (٥)، عن كعب بن عاصم (٦) قال: سمعت رسول الله -ﷺ- يقول: \"ليس من البر الصيام في السفر\".\n_________\n(١) ابن راهويه: الإمام، الثقة، الحافظ، المجتهد.\n(٢) سفيان بن عيينة، ثقة، حافظ.\n(٣) متفق على جلالته وإتقانه.\n(٤) صفوان بن عبد الله بن صفوان بن أمية الجمحي القرشي المكي. ثقة.\n\"معرفة الثقات\" للعجلي (ص ٢٢٨)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢١٣، \"تقريب التهذيب\" لابن حجر (٢٩٣٦).\n(٥) هجيمة ويقال جهيمة بنت حُيَي الأوصابية أم الدرداء الدمشقية.\nزوج أبي الدرداء، ولم تتزوج بعده، وهي الصغرى، ثقة، فقهية، وأما الكبرى فاسمها خيرة بنت أبي حدرد صحابية، ولا رواية لها. توفيت الصغرى بعد سنة (٨١ هـ).\n\"الثقات\" لابن حبان ٥/ ٥١٧، \"تهذيب الكمال\" للمزي ٣٥/ ٣٥٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٩٥، \"الإصابة\" لابن حجر ٨/ ٧٣، \"تقريب التهذيب\" لابن حجر (٨٧٢٨).\n(٦) كعب بن عاصم الأشعري.\nصحابي نزل الشام ومصر. ذهب الخطيب إلى أنه هو أبو مالك الأشعري الذي يروي عنه عبد الرحمن بن غنم، ومال إلى ذلك ابن عبد البر، وابن الأثير. وذهب المزي إلى أنهما اثنان، وإليه ذهب ابن حجر، ولكن أثبت أن كنية كعب بن عاصم أبو مالك أيضًا.\n\"موضح أوهام الجمع والتفريق\" للخطيب ٢/ ٣٧٥، \"الاستيعاب\" لابن عبد البر ٣/ ١٣٢١، \"أسد الغابة\" لابن الأثير ٤/ ٢٤٣، \"تهذيب الكمال\" للمزي ٢٤/ ١٧٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٦٩، \"الإصابة\" لابن حجر ٥/ ٣٠٣، \"تقريب التهذيب\" لابن حجر (٥٦٤١). =","vol":"4","page":482},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= [٣٥٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الصيام، باب ما يكره من الصيام في السفر ٤/ ١٧٤ (٢٢٥٥)، ورواه ابن ماجه في كتاب الصيام، باب ما جاء في الإفطار في السفر (١٦٦٤) عن محمد بن الصباح. ورواه الإمام أحمد في \"مسنده\" ٥/ ٤٣٤ (٢٣٦٨١)، والحميدي في \"مسنده\" ٢/ ٣٨١ (٨٦٤) ومن طريقه رواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٦٣، والطبراني في \"المعجم الكبير\" ١٩/ ١٧٢ (٣٨٨)، والحاكم في \"المستدرك\" وقال: هذا حديث صحيح الإسناد، ولم يخرجاه. ١/ ٥٩٨. ورواه الطيالسي في \"مسنده\" (ص ١٩١) (١٣٤٣).\nورواه ابن أبي شيبة في \"مصنفه\" ٤/ ٢٤ (٩٠٤٤)، ورواه الدارمي في \"السنن\" (١٧٥٢) عن محمد بن أحمد.\nورواه ابن خزيمة في \"صحيحه\" ٣/ ٢٥٣ - ٢٥٤ (٢٠١٦)، عن عبد الجبار بن العلاء وسعيد بن عبد الرحمن والحسين الزعفراني. ومن طريق الزعفراني رواه البيهقي في \"السنن الكبرى\" ٤/ ٢٤٢.\nورواه الطبراني في \"المعجم الكبير\" ١٩/ ١٧٢ - ١٧٣ (٢٨٨، ٢٨٩) من طريق القعنبي وعبد الله بن جعفر وعبد الرحمن بن شيبة، ومسدد كلهم عن سفيان بن عيينة عن الزهري به.\nورواه الإمام أحمد في \"مسنده\" ٥/ ٤٣٤ (٢٣٦٧٩)، والطبراني في \"المعجم الكبير\" ١٩/ ١٧٢ (٣٨٦، ٣٨٧) والبيهقي في \"السنن الكبرى\" ٤/ ٢٤٢ من طريق معمر.\nورواه الإمام أحمد في \"مسنده\" ٥/ ٤٣٤ (٢٣٦٨٠)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٦٣، والطبراني في \"المعجم الكبير\" ١٩/ ١٧١ (٣٨٥) من طريق ابن جريج.\nورواه الدارمي في \"السنن\" (١٧٥١) من طريق يونس. ورواه الطبراني في \"المعجم الكبير\" ١٩/ ١٧١، ١٧٣ - ١٧٥ (٣٨٩، ٣٩٠، ٣٩١، ٣٩٣، ٣٩٤) من =","vol":"4","page":483},{"text":"[٣٥٣] وأخبرنا أبو عبد الله (١)، قال: أنا أبو بكر (٢)، قال: أنا أبو عبد الرحمن (٣)، قال: أنا محمد بن يحيى بن أيوب (٤)، قال: نا أبو معاوية (٥)، عن ابن أبي ذئب (٦)، عن الزهري (٧)، عن حميد بن عبد الرحمن بن عوف (٨)، عن أبيه (٩) قال: الصائم في السفر\n_________\n= طريق الليث وسليمان بن كثير والزبيدي وزياد بن سعد وإسماعيل بن مسلم والنعمان بن راشد ومكحول الأزدي وعقيل كلهم عن ابن شهاب الزهري به.\nوللحديث شاهد من حديث جابر بن عبد الله -﵁- سيأتي تخريجه.\n(١) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ابن السني، حافظ، ثقة.\n(٣) أحمد بن شعيب النسائي، الإمام، صاحب السنن.\n(٤) محمد بن يحيى بن أيوب بن إبراهيم الثقفي القصري، المعلم أبو يحيى المروزي. ثقة، حافظ. من العاشرة.\n\"الثقات\" لابن حبان ٩/ ٩٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٢٦، \"تقريب التهذيب\" لابن حجر (٦٣٨٠).\n(٥) محمد بن خازم الضرير. ثقة، رمي بالإرجاء.\n(٦) محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب القرشي العامري أبو الحارث المدني.\nثقة، فقيه، فاضل. ولد سنة (٨٠ هـ)، وتوفي سنة (١٥٨ هـ) أو (١٥٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣١٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٢٨، \"تقريب التهذيب\" لابن حجر (٦٠٨٢).\n(٧) محمد بن مسلم بن شهاب الزهري، متفق على جلالته وإتقانه.\n(٨) حميد بن عبد الرحمن بن عوف، ثقة.\n(٩) عبد الرحمن بن عوف بن عبد عوف بن عبد بن الحارث القرشي الزهري أبو محمد، صحابي، أحد العشرة المشهود لهم بالجنة.","vol":"4","page":484},{"text":"كالمفطر في الحضر (١).\n_________\n(١) [٣٥٣] الحكم على الإسناد:\nإسناد رجاله ثقات، لكنه ضعيف لشذوذه؛ فقد خالف أبو معاوية جماعة من الرواة رووه عن ابن أبي ذئب عن الزهري عن أبي سلمة بن عبد الرحمن بن عوف عن أبيه موقوفًا.\nواختلف في رفعه إلى الرسول -ﷺ- ووقفه على عبد الرحمن ورجح بعض الحفاظ وقفه مع أن في سنده انقطاع.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الصيام، باب ذكر قوله: الصائم في السفر كالمفطر في الحضر ٤/ ٢٢٨٣ (٢٢٨٦).\nورواه النسائي -في الموضع السابق- (٢٢٨٤، ٢٢٨٥) من طريق معن، وحماد ابن الخياط، وأبو عامر. ورواه ابن أبي شيبة في \"مصنفه\" ٤/ ٢٤ (٩٠٤٧) وعن ابن ماجه -في الموضع السابق- عن خالد بن مخلد، ورواه الفريابي في \"كتاب الصيام\" (ص ١٠٥) (١٤٠) من طريق أبي أحمد الزبيري. كلهم عن ابن أبي ذئب عن الزهري عن أبي سلمة بن عبد الرحمن بن عوف عن أبيه موقوفًا.\nقال الدارقطني: ورواه ابن أبي ذئب عن الزهري، واختلف عنه فرواه معن بن عيسى، وأبو أحمد الزبيري، وحماد بن خالد الخياط، وغيرهم عن ابن أبي ذئب عن الزهري عن أبي سلمة عن أبيه موقوفًا. وخالفهم أبو معاوية الضرير، رواه عن ابن أبي ذئب عن الزهري عن حميد بن عبد الرحمن. \"العلل\" ٤/ ٢٨٢.\nورواه الخطيب في \"تاريخ بغداد\" ١١/ ٣٨٣ من طريق أبي قتادة عبد الله بن واقد الحراني عن ابن أبي ذئب عن الزهري عن أبي سلمة عن أبيه به مرفوعًا. وأبو قتادة: متروك. \"تقريب التهذيب\" لابن حجر (٣٦٨٧).\nورواه ابن ماجه في كتاب الصيام، باب ما جاء في الإفطار في السفر (١٦٦٦)، والبزار في \"البحر الزخار\" ٣/ ٢٣٦ (١٠٢٥)، والطبري ٢/ ١٥٢، وفي، \"تهذيب الآثار\" مسند ابن عباس ١/ ١٢٣ (١٧٣)، والهيثم بن كليب في \"مسنده\" ١/ ٢٧٤ =","vol":"4","page":485},{"text":"وقال الآخرون (١): الإفطار في السفر رخصة من الله -﷿-، والفرض: الصوم (٢)، فمن صام ففرضه أدى، ومن أفطر فبرخصة (٣)\n_________\n= (٢٤٢ - ٢٤٤)، والجصاص في \"أحكام القرآن\" ١/ ٢١٤ كلهم من طريق عبد الله ابن موسى -وعند البزار: ابن عيسى- عن أسامة بن زيد.\nورواه الطبري في \"جامع البيان\" ٢/ ١٥٢، وفي \"تهذيب الآثار\" مسند بن عباس ١/ ١٢٤ (١٧٤) وابن عدي في \"الكامل\" ٧/ ٢٦٦ من طريق يزيد بن عياض كلاهما عن الزهري عن أبي سلمة عن أبيه مرفوعًا.\nقال البزار: وهذا الحديث أسنده أسامة بن زيد وتابعه على إسناده يونس وقد رواه ابن أبي ذئب وغيره عن الزهري عن أبي سلمة بن عبد الرحمن عن أبيه موقوفًا من قول عبد الرحمن. \"المسند\" ٣/ ٢٣٦.\nقال الدارقطني: يرويه الزهري، واختلف عنه فرواه يونس بن يزيد من رواية القاسم بن مبرور وأسامة بن زيد الليثي وعقيل بن خالد من رواية سلامة ويزيد بن عياض عن الزهري عن أبي سلمة بن عبد الرحمن عن أبيه عن النبي -ﷺ-.\n\"العلل\" ٤/ ٢٨١.\nقال البوصيري: هذا إسناد ضعيف، ومنقطع رواه أسامة بن زيد وهو ضعيف، وأبو سلمة بن عبد الرحمن لم يسمع من أبيه شيئًا، قاله ابن معين والبخاري. \"مصباح الزجاجة\" ١/ ٢٩٨ (٦١١).\nقال أبو زرعة: الصحيح: عن الزهري عن أبي سلمة عن أبيه موقوف. \"العلل\" لابن أبي حاتم ١/ ٢٣٩ (٦٩٤) وكذا قال الدارقطني في \"العلل\" ٤/ ٢٨٣. وقال البيهقي: هو موقوف، وفي إسناده انقطاع، وروي مرفوعًا، وإسناده ضعيف. \"السنن الكبرى\" ٤/ ٢٤٤.\nوقال ابن حجر: ومع وقفه فهو منقطع؛ لأن أبا سلمة لم يسمع من أبيه. \"فتح الباري\" ٤/ ١٨٤.\n(١) في (ش)، (ح): آخرون.\n(٢) في (ح): والصوم الفرض.\n(٣) في (ح): ففريضة ... فرخصة.","vol":"4","page":486},{"text":"الله أخذ، ولا قضاء على من صام إذا أقام، وهذا (١) هو الصحيح، وعليه عامة الفقهاء (٢).\nيدل عليه ما:\n[٣٥٤] أخبرنا أبو محمد (٣) عبد الله بن حامد الأصبهاني (٤) ﵀، قال: أنا (٥) محمد بن جعفر المطيري (٦)، قال: نا على ابن حرب (٧)، قال: نا أبو معاوية (٨)، عن عاصم الأحول (٩)،\n_________\n(١) ساقطة من (ح).\n(٢) \"جامع البيان\" للطبري ٢/ ١٥٢ - ١٥٤، \"المغني\" لابن قدامة ٤/ ٤٠٦.\n(٣) ساقطة من (ح).\n(٤) عبد الله بن حامد الأصبهاني، فقيه لم يذكر بجرح أو تعديل.\n(٥) في (أ) زيادة: أبو جعفر.\n(٦) في (أ): المطري.\nمحمد بن جعفر المطيري، ثقة، مأمون.\n(٧) علي بن حرب بن محمد بن علي الطائي أبو الحسن الموصلي.\nفي \"تهذيب التهذيب\": قال الخطيب: كان ثقة، ثبتًا. قال الدارقطني، ومسلمة بن القاسم: ثقة.\nوذكره ابن حبان في \"الثقات\". وقال ابن أبي حاتم: كتبت عنه مع أبي، وهو صدوق، وسئل عنه أبي فقال: صدوق. وقال النسائي: صالح. وقال ابن حجر: صدوق فاضل. ولد سنة (١٧٥ هـ)، وتوفي سنة (٢٦٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٨٣، \"الثقات\" لابن حبان ٨/ ٤٧١، \"تاريخ بغداد\" للخطيب ١١/ ٤١٨، \"تهذيب التهذيب\" لابن حجر ٣/ ١٤٩، \"تقريب التهذيب\" لابن حجر (٤٧٠١).\n(٨) محمد بن خازم أبو معاوية، ثقة، رمي بالإرجاء.\n(٩) عاصم بن سليمان الأحول، ثقة لم يتكلم فيه إلا القطان.","vol":"4","page":487},{"text":"عن أبي نضرة (١)، عن جابر (٢) قال: كنا مع رسول الله (٣) - ﷺ - في سفر (٤) فمنا الصائم، ومنا المفطر، فلم يكن بعضنا يعيب على بعض (٥).\n_________\n(١) المنذر بن مالك أبو نضرة. ثقة.\n(٢) جابر بن عبد الله، صحابي مشهور.\n(٣) في (ح): النبي.\n(٤) ساقطة من (ح).\n(٥) [٣٥٤] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا والحديث قد روي من طرق صحيحة عن عاصم.\nالتخريج:\nرواه أبو عوانة في \"مسنده\" (القسم المفقود من الطبعة الأولى) (ص ١٣١) عن علي بن حرب به.\nورواه ابن أبي شيبة في \"مصنفه\" ٤/ ٣٠ (٩٠٧٨)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٦٨، عن محمد بن عمرو بن يونس كلاهما عن أبي معاوية به.\nورواه النسائي في كتاب الصيام، باب ذكر الاختلاف على أبي نضرة ٤/ ١٨٨ (٢٣١١) من طريق بشر بن منصور. ورواه أبو عوانة في \"المسند\" -الموضع السابق- من طريق إسماعيل بن زكريا. ورواه الطبري في \"تهذيب الآثار\" (مسند ابن عباس) ١/ ١١٠ (١٥٠) من طريق إسحاق بن الربيع. كلهم عن عاصم الأحول به بنحوه.\nورواه مسلم في كتاب الصيام، باب جواز الصوم والفطر (١١١٧) (٩٧)، والنسائي -في الموضع السابق- ٤/ ١٨٠٩ (٢٣١٢)، وابن خزيمة في \"صحيحه\" ٣/ ٢٦٠ (٢٠٢٩)، وأبو نعيم في \"المسند المستخرج على صحيح مسلم\" ٣/ ١٩٧ (٢٥٣٢)، والبيهقي في \"السنن الكبرى\" ٤/ ٢٤٤ كلهم من طريق مروان ابن معاوية. ورواه أبو عوانة في \"المستخرج على صحيح مسلم\" (ص ١٣٠) من =","vol":"4","page":488},{"text":"[٣٥٥] وأخبرنا عبد الله بن حامد الوزان (١)، قال: أنا مكي بن عبدان (٢)، قال: نا عبد الله بن هاشم (٣)، قال: نا (٤) يحيى بن سعيد (٥)، عن هشام (٦)، عن أبيه (٧)، عن عائشة (٨) أن حمزة بن\n_________\n= طريق عبد العزيز بن المختار، ورواه أبو نعيم في \"المسند المستخرج على صحيح مسلم\" -في الموضع السابق- من طريق ابن أبي زائدة ثلاثتهم عن عاصم به. وقالوا: عن أبي نضرة عن جابر وأبي سعيد به.\nورواه مسلم -في الموضع السابق- (١١١٦)، والنسائي -في الموضع السابق- ٤/ ١٨٨ (٢٣٠٩، ٢٣١٠)، والترمذي في كتاب الصوم، باب ما جاء في الرخصة في الصوم في السفر (٧١٢، ٧١٣) والإمام أحمد في \"مسنده\" ٣/ ١٢، ٤٥، ٥٠، ٧٤ (١١٠٨٣، ١١٤١٣، ١١٤٧١، ١١٧٠٥)، وابن خزيمة في \"صحيحه\" ٣/ ٢٦٠ (٢٠٣٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٣٢٤ (٣٥٥٨)، وأبو يعلى في \"مسنده\" ٢/ ٣٠٧ (١٠٣٥)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٦٨، كلهم من طرق عن أبي نضرة، عن أبي سعيد الخدري وحده، به.\n(١) عبد الله بن حامد الأصبهاني، لم يذكر بجرح أو تعديل.\n(٢) أبو حاتم النيسابوري، ثقة.\n(٣) في (ش): هشام.\nوهو عبد الله بن هاشم بن حيان العبدي الطوسي. ثقة.\n(٤) في (أ): حدثني.\n(٥) القطان، ثقة، متقن.\n(٦) هشام بن عروة بن الزبير بن العوام الأسدي، أبو المنذر، وقيل: أبو عبد الله المدني، ثقة، فقيه ربما دلس.\n(٧) عروة بن الزبير، ثقة.\n(٨) في (ح) زيادة: رضوان الله عنها وعن أبيها.","vol":"4","page":489},{"text":"عمرو (١) قال: يا رسول الله إني كنت أسرد الصوم، أفأصوم في السفر؟ قال: \"إن شئت فصم وإن شئت فأفطر\" (٢).\n_________\n(١) حمزة بن عمرو بن عويمر الأسلمي أبو صالح، ويقال: أبو محمد المدني.\nصحابي جليل، أضاءت أصابعه في ليلة ظلماء مع رسول الله - ﷺ - حتَّى جمعوا عليها المتاع. توفي سنة (٦١ هـ)، وله إحدى وسبعون سنة وقيل ثمانون.\n\"التاريخ الكبير\" للبخاري ٣/ ٤٦، \"أسد الغابة\" لابن الأثير ٢/ ٥٠، \"تقريب التهذيب\" لابن حجر (١٥٢٩).\n(٢) [٣٥٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا والحديث قد روي من طرق صحيحة عن يحيى بن سعيد.\nالتخريج:\nرواه البخاري في كتاب الصوم، باب الصوم في السفر والإفطار (١٩٤٢) عن مسدد.\nورواه الإمام أحمد في \"مسنده\" ٦/ ١٩٣، ٢٥٢ (٢٥٦٠٧) كلاهما عن يحيى بن سعيد القطان به.\nورواه مالك في \"الموطأ\" في الصيام، باب ما جاء في الصيام في السفر ١/ ٢٩٥، ومن طريقه رواه البخاري -في الموضع السابق- (١٩٤٣)، والنسائي في كتاب الصيام، باب ذكر الاختلاف على هشام بن عروة فيه ٤/ ١٨٧ (٢٣٠٦). ورواه مسلم في كتاب الصيام، باب التخيير في الصوم والفطر في السفر (١١٢١) (١٠٤)، وأبو داود في كتاب الصوم، باب الصوم في السفر (٢٤٠٢) كلاهما من طريق حماد بن زبد. ورواه مسلم في الموضع السابق (١١٢١) (١٠٥). والإمام أحمد في \"مسنده\" ٦/ ٤٦ (٢٤١٩٦) كلاهما من طريق أبي معاوية، ورواه مسلم في الموضع السابق (١١٢١) (١٠٦)، وابن ماجة في كتاب الصيام، باب ما جاء في الصوم في السفر (١٦٦٢) كلاهما من طريق ابن نمير.\nورواه النسائي -في الموضع السابق- ٤/ ١٨٨ (٢٣٠٨)، والترمذي في كتاب =","vol":"4","page":490},{"text":"[٣٥٦] وأخبرنا ابن فنجويه (١)، قال: أنا ابن إسحاق (٢) قال: أنا أحمد بن شعيب (٣) قال: أنا الربيع بن سليمان (٤) قال: نا ابن وهب (٥) قال: أخبرني عمرو (٦).\n_________\n= الصوم، باب ما جاء في الرخصة (٧١١)، وقال: حديث حسن صحيح. كلاهما من طريق عبدة بن سليمان. ورواه مسلم -في الموضع السابق- (١١٢١) (١٠٣) من طريق الليث.\nورواه الإمام أحمد في \"مسنده\" ٦/ ٢٠٧ (٢٥٧٣٠)، عن وكيع كلهم، عن هشام ابن عروة به بنحوه.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ابن السني، حافظ، ثقة.\n(٣) في (ش): سعيد.\nوهو أبو عبد الرحمن النسائي، الإمام صاحب \"السنن\".\n(٤) الربيع بن سليمان إما أن يكون المرادي صاحب الإمام الشافعي، ثقة. أو يكون الجيزي.\nالربيع بن سليمان بن داود الأعرج الأزدي مولاهم أبو محمد المصري.\nثقة. ولد بعد الثمانين ومائة. توفي في ذي الحجة سنة (٢٥٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٦٤، \"تهذيب التهذيب\" لابن حجر ١/ ٥٩٣، \"تقريب التهذيب\" لابن حجر (١٨٩٣).\nوكلاهما يروي عن ابن وهب ويروي عنه النسائي.\n(٥) عبد الله بن وهب أبو محمد المصري. ثقة، حافظ.\n(٦) عمرو بن الحارث بن يعقوب الأنصاري مولاهم أبو أمية، وفي \"تقريب التهذيب\" لابن حجر: أبو أيوب المصري.\nثقة، فقيه، حافظ.\nولد سنة نيف وتسعين. وقال الذهبي: الصحيح أن وفاته في شوال سنة ثمان، يعني وأربعين ومائة. =","vol":"4","page":491},{"text":"وذكر آخر (١) عن أبي الأسود (٢)، عن عروة (٣)، عن أبي مراوح (٤)، عن حمزة بن عمرو (٥) أنَّه قال: يا رسول الله، أجد بي (٦) قوة على الصيام في السفر، فهل علي جناح؟ قال: \"هي رخصة من -﷿- فمن أخذها فحسن، ومن أحب أن يصوم فلا جناح عليه\".\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٥٥، \"تهذيب الكمال\" للمزي ٢١/ ٥٧٠، \"سير أعلام النبلاء\" للذهبي ٦/ ٣٤٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٦١ \"تقريب التهذيب\" لابن حجر (٥٠٠٤).\n(١) هو عبد الله بن لهيعة، فقد روى الحديث الطبري في \"تهذيب الآثار\"، وأبو نعيم في \"المستخرج على صحيح مسلم\" ومن طريقه المزي في \"تهذيب الكمال\" من هذا الطريق، ووقع عندهم: أخبرني عمرو وابن لهيعة.\n(٢) محمد بن عبد الرحمن بن نوفل بن خويلد الأسدي القرشي أبو الأسود المدني. كان أبوه قد أوصى به إلى عروة بن الزبير، فقيل: يتيم عروة، ثقة. توفي سنة بضع وثلاثين ومائة.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٢١، \"الكاشف\" للذهبي (٥٠٠٤)، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٣٠، \"تقريب التهذيب\" لابن حجر (٦٠٨٥).\n(٣) عروة بن الزبير، ثقة.\n(٤) كذا في (ش)، (ح) وهو الصواب. وفي (س): بن أبي مراوح. وفي (أ): بن أبي مروح.\nوهو أبو مراوح الغفاري، ويقال: الليثي المدني.\nقيل: له صحبة، وإلا فثقة. قال أبو أحمد الحاكم: يعد في النفر الذين ولدوا في حياة النبي - ﷺ -، وسماهم. من الثالثة.\n\"تجريد أسماء الصحابة\" للذهبي ٢/ ٢٠١، \"الإصابة\" لابن حجر ٧/ ١٧٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٨٤، \"تقريب التهذيب\" لابن حجر (٨٣٥٠).\n(٥) صحابي، جليل.\n(٦) في (ش): في. وفي (ح)، (أ) لي، وقبل: أجد في (أ): زيادة: إني. =","vol":"4","page":492},{"text":"فأما قوله - ﷺ -: \"ليس من البر الصيام في السفر\" فإن تمام الخبر\n_________\n= [٣٥٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الصيام، باب ذكر الاختلاف على عروة في حديث حمزة ٤/ ١٨٦ (٢٣٠٣).\nورواه الطبري في \"تهذيب الآثار\" مسند ابن عباس ١/ ١١٥ (١٥٨)، وأبو عوانة في \"المستخرج على صحيح مسلم\" (القسم المفقود) (ص ١٣٥)، والبيهقي في \"السنن الكبرى\" ٤/ ٢٤٣ من طريق محمد بن يعقوب، كلهم عن الربيع بن سليمان، به.\nورواه مسلم في كتاب الصيام، باب التخيير في الصوم والفطر في السفر (١١٢١/ ١٠٧) عن أبي الطاهر وهارون بن سعيد.\nورواه ابن خزيمة في \"صحيحه\" ٣/ ٢٥٨ (٢٠٢٦) وأبو عوانة -في الموضع السابق- والطبري في \"تهذيب الآثار\" مسند ابن عباس ١/ ١١٥ (١٥٧) كلهم عن يونس بن عبد الأعلى. ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٣٣٢ (٣٥٦٧)، وأبو نعيم في \"المسند المستخرج على صحيح مسلم\" ٣/ ٢٠٠ (٢٥٤١) كلاهما من طريق حرملة بن يحيى. ورواه ابن خزيمة -في الموضع السابق- عن عبد الحكم.\nورواه أبو عوانة -في الموضع السابق- عن عيسى العسقلاني. ورواه الطبراني في \"المعجم الكبير\" ٣/ ١٥٦ (٢٩٨١)، عن أحمد بن صالح وأحمد بن رشدين. ورواه أبو نعيم في \"المسند المستخرج على صحيح مسلم\" -في الموضع السابق- من طريق علي بن أحمد الباهلي كلهم عن عبد الله بن وهب به.\nورواه الطبري في \"تهذيب الآثار\" مسند ابن عباس ١/ ١١٣ (١٥٥)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٧١ كلاهما من طريق حيوة بن شريح قال: أخبرنا أبو الأسود به بنحوه.","vol":"4","page":493},{"text":"يدل على تأويله وهو:\n[٣٥٧] ما أخبرنا أبو عبد الله الحسين بن محمد الدينوري (١)، قال: أنا أبو بكر أحمد (٢) بن محمد الدينوري (٣)، قال: أنا (٤) أحمد ابن شعيب (٥) بمصر (٦)، قال: أنا شعيب بن (٧) إسحاق (٨)، قال: نا عبد الوهاب بن سعيد (٩)،\n_________\n(١) ابن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (أ): ثنا أحمد.\n(٣) ساقطة من (ح).\nوهو ابن السني، حافظ، ثقة.\n(٤) في (ح) زيادة: أبو عبد.\n(٥) أبو عبد الرحمن النسائي، الإمام، صاحب\"السنن\".\n(٦) ساقطة من (ح).\n(٧) بعدها في (ح): شعيب بن.\n(٨) شعيب بن شعيب بن إسحاق بن عبد الرحمن الأموي مولاهم أبو محمد الدمشقي.\nتوفي أبوه شعيب بن إسحاق وهو حمل فسمي باسمه. قال النسائي ومسلمة بن القاسم: ثقة. وقال أبو حاتم وابنه: صدوق. وقال الذهبي: ثقة. وقال ابن حجر: صدوق. ولد سنة (١٩٠ هـ)، وتوفي سنة (٢٦٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٤٧، \"الكاشف\" (٢٢٩٠)، \"تهذيب التهذيب\" لابن حجر ٢/ ١٧٤، \"تقريب التهذيب\" لابن حجر (٢٨٠٢).\n(٩) عبد الوهاب بن سعيد بن عطية السلمي أبو محمد الدمشقي.\nذكره ابن حبان في \"الثقات\". وقال الذهبي: ثقة. وقال ابن حجر: صدوق. توفي سنة (٢١٣ هـ).\n\"الثقات\" لابن حبان ٨/ ٤١٠، \"الكاشف\" للذهبي (٣٥١٥)، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٣٦، \"تقريب التهذيب\" لابن حجر (٤٢٥٦).","vol":"4","page":494},{"text":"قال: نا شعيب (١) بن إسحاق (٢)، قال: نا الأوزاعي (٣)، قال: نا يحيى أبي كثير (٤)، قال: أخبرني محمد بن عبد الرحمن (٥)، قال:\n_________\n(١) كذا في (ح) وهو الصواب. وفي (س) و(ش): سعد. وفي (أ): شعبة.\n(٢) شعيب بن إسحاق بن عبد الرحمن الأموي أبو محمد البصري ثم الدمشقي.\nثقة، رمي بالإرجاء، وسماعه من ابن أبي عروبة بأخرة. وقال الإمام أحمد: سمع شعيب من سعيد بن أبي عروبة بآخر رمق. وقال ابن حبان: وكان سماع شعيب بن إسحاق منه سنة أربع وأربعين ومائة قبل أن يختلط بسنة.\nلذلك ذكره ابن الكيال فيمن سمع من سعيد قبل الاختلاط. ولد سنة (١١٨ هـ)، وتوفي سنة (١٨٩ هـ).\n\"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ١٨٩، \"الثقات\" لابن حبان ٦/ ٣٦٠، \"تهذيب الكمال\" للمزي ١٢/ ٥٠١، \"تهذيب التهذيب\" لابن حجر ٢/ ١٧١، \"تقريب التهذيب\" لابن حجر (٢٧٩٣)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ١٩٠).\n(٣) عبد الرحمن بن عمرو، ثقة، فقيه.\n(٤) يحيى بن أبي كثير واسمه صالح بن المتوكل -وقيل غير ذلك- الطائي مولاهم أبو نصر اليمامي. ثقة، ثبت، لكنه يدلس ويرسل.\n(٥) محمد بن عبد الرحمن بن ثوبان القرشي العامري مولاهم أبو عبد الله المدني.\nثقة. من الثالثة. وقد ذهب أبو حاتم، والنسائي، وابن حجر إلى أنَّه محمد بن عبد الرحمن بن سعد بن زرارة. وذهب ابن القطان، والمزي، والألباني إلى أنَّه محمد ابن عبد الرحمن بن ثوبان.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣١٢، \"العلل\" لابن أبي حاتم ١/ ٢٤٧، \"السنن الكبرى\" للنسائي ٢/ ١٠٠، \"بيان الوهم والإيهام\" لابن القطان ٢/ ٥٧٧ - ٥٨١، \"تحفة الأشراف\" للمزي ٢/ ٢٦٩ - ٢٧٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٢٤، \"تقريب التهذيب\" لابن حجر (٦٠٦٨)، \"فتح الباري\" لابن حجر ٤/ ١٨٥، \"التلخيص الحبير\" لابن حجر ٢/ ٢٠٥، \"إرواء الغليل\" للألباني ٤/ ٥٤ - ٥٦.","vol":"4","page":495},{"text":"أخبرني جابر بن عبد الله (١) أن رسول الله - ﷺ - مر برجل (٢) في ظل شجرة يرش عليه الماء قال: \"ما بال صاحبكم هذا؟ \" قالوا: يا رسول الله صائم. قال: \"إنه ليس من البر أن تصوموا (٣) في السفر، وعليكم برخصة الله التي رخص لكم فاقبلوها\" (٤).\n_________\n(١) صحابي، مشهور.\n(٢) قال ابن حجر: لم أقف على اسم هذا الرجل. \"فتح الباري\" ٤/ ١٨٥.\n(٣) في (أ): الصيام.\n(٤) [٣٥٧] الحكم على الإسناد:\nإسناده حسن، فيه عبد الوهاب بن سعيد صدوق. لكن للحديث متابعات صحيحة فالحديث صحيح لغيره.\nالتخريج:\nالحديث في\"سنن النسائي\" في كتاب الصوم، باب العلة التي من أجلها قيل ذلك ٤/ ١٧٦ (٢٢٥٨).\nقال ابن القطان: هذا إسناد صحيح متصل. \"بيان الوهم والإيهام\" ٢/ ٥٧٩.\nورواه أيضًا النسائي ٤/ ١٧٦ (٢٢٥٩)، من طريق محمد بن يوسف الفريابي. والطحاوي في \"شرح معاني الآثار\" ٢/ ٦٢، والفريابي في\"كتاب الصيام\" (ص ٧٣، ٧٧) كلاهما من طريق الوليد بن مسلم.\nورواه الطبري في \"تهذيب الآثار\" (مسند ابن عباس) ١/ ١٥٣ (٢٤٥، ٢٤٦) من طريق أيوب بن سويد، والوليد بن مزيد العذري كلهم، عن الأوزاعي به. وفي حديث الفريابي والوليد بن مزيد قال محمد بن عبد الرحمن: حدثني من سمع جابرًا به، بنحوه.\nورواه النسائي في كتاب الصوم ٢/ ١٧٦ (٢٢٦٠، ٢٢٦١) من طريق وكيع وعثمان بن عمر كلاهما، عن علي بن المبارك، عن يحيى بن أبي كثير، به.\nومن طريق عثمان بن عمر عن محمد بن عبد الرحمن، عن رجل، عن جابر به، مرفوعًا بنحوه دون قوله: \"وعليكم برخصة الله التي رخص لكم فاقبلوها\". =","vol":"4","page":496},{"text":"وكذلك (١) تأويل قوله -﵇-: \"الصائم في السفر كالمفطر في الحضر\" يدل عليه حديث مجاهد عن ابن عمر أنَّه مر برجل ينضح الماء على وجهه، وهو صائم فقال له: أفطر ويحك؛ فإني أراك لو مت على هذا دخلت النار (٢).\n_________\n= ورواه البخاري في كتاب الصيام، باب قول النبي - ﷺ - لمن ظلل عليه (١٩٤٦)، ومسلم في كتاب الصيام، باب جواز الصوم والفطر (١١١٥)، والنسائي في كتاب الصوم، باب ذكر اسم الرجل ٤/ ١٧٧ (٢٢٦٢)، وأبو داود في كتاب الصوم، باب اختيار الفطر ٢/ ٣٢٨ (٢٤٠٧)، والدارمي في \"السنن\" (١٧٥٠)، والإمام أحمد في\"مسنده\" ٣/ ٢٩٩، ٣١٧، ٣١٩ (١٤١٩٣، ١٤١١٠، ١٤٤٢٦) كلهم من طريق محمد بن عمرو بن الحسن، عن جابر، به مرفوعًا بنحوه دون قوله: \"وعليكم برخصة الله التي رخص لكم فاقبلوها\".\nقال الألباني: وخلاصة القول أن هذِه الزيادة إسنادها صحيح، ولا يضر تفرد يحيى بن أبي كثير بها؛ لأنه ثقة ثبت. \"إرواء الغليل\" ٤/ ٥٦.\n(١) في (أ): فذلك.\n(٢) لم أجده بهذا اللفظ عن ابن عمر ﵄.\nوقد روى الإمام أحمد في \"مسنده\" ٤/ ٧١ (٥٣٩٢) عن ابن عمر أنَّه سئل عن الصيام في السفر؟ فقال: سمعت رسول الله - ﷺ - يقول: \"من لم يقبل رخصة الله كان عليه من الإثم مثل جبال عرفة\" وذكر ابن حجر أنَّه من كلام ابن عمر. \"فتح الباري\" ٤/ ١٨٣.\nوروى الطبري في\"تهذيب الآثار\" (مسند ابن عباس) ١/ ٣٨ (٢١٣)، ١/ ١٤٠ (٢٢٠)، والفريابي في \"كتاب الصيام\" (ص ٨٨) (٢١٠٤) من طريق مجاهد قال: قال عبد الله بن عمر: لا تصم في السفر؛ فإنهم إذا أكلوا طعامًا قالوا: أرفعوا للصائم، وإذا عملوا عملًا قالوا: اكفلوا الصائم، فيذهبوا بأجرك.\nانظر الأثر الآتي عند المصنف عن ابن عمر أيضًا.","vol":"4","page":497},{"text":"والجامع لهذِه الأخبار والمؤيد لما قلناه (١) ما روى أيوب (٢) عن عروة (٣) وسالم (٤) أنهما كانا عند عمر بن عبد العزيز (٥) إذ هو أمير على المدينة، فتذاكروا الصوم في السفر، فقال سالم: كان ابن عمر لا يصوم في السفر. وقال عروة: كانت عائشة تصوم في السفر. فقال سالم: إنما أخذت عن ابن عمر. وقال عروة: إنما أخذت (٦) عن عائشة، فارتفعت أصواتهما، فقال عمر بن عبد العزيز: اللهم غفرًا؛ إذا كان يسرًا فصوموا، وإن كان عسرًا فأفطروا (٧).\n_________\n(١) في (ح)، (أ): قلنا.\n(٢) ابن أبي تميمة السختياني، ثقة، ثبت، حجة.\n(٣) ابن الزبير، ثقة.\n(٤) سالم بن عبد الله بن عمر بن الخطاب القرشي العدوي أبو عمر أو أبو عبد الله المدني.\nأحد الفقهاء السبعة، وكان ثبتًا، عابدًا، فاضلًا. كان يُشبَّه بأبيه في الهدي والسمت. توفي في آخر سنة (١٠٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٨٤، \"طبقات الفقهاء\" للشيرازي (ص ٦٢)، \"جامع التحصيل\" للعلائي (ص ١٨٠)، \"تهذيب التهذيب\" لابن حجر ١/ ٦٧٦، \"تقريب التهذيب\" لابن حجر (٢١٧٦).\n(٥) عمر بن عبد العزيز بن مروان بن الحكم بن أبي العاص القرشي الأموي أبو حفص المدني ثم الدمشقي، أمير المؤمنين، عُدَّ من الخلفاء الراشدين.\n(٦) في (أ): في الموضعين: أحدثك.\n(٧) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ١٥٢، وفي\"تهذيب الآثار\" مسند ابن عباس =","vol":"4","page":498},{"text":"ثم اختلفوا (١) في المستحب منهما (٢)، فقال قوم: الصوم أفضل، وهو قول معاذ بن جبل (٣)، وأنس (٤)، وإبراهيم (٥)،\n_________\n= ١/ ١٢٩ (١٨٨)، ١/ ١٣٦ (٢٠٤) من طريق عبد الوهاب وابن علية كلاهما عن أيوب به. وذكره عن عمر بن عبد العزيز: ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٣ (١٦٦٠) وانظر: \"زاد المسير\" لابن الجوزي ١/ ١٨٨، \"المغني\" لابن قدامة ٤/ ٤٠٨.\nأما ما ورد في الأثر عن ابن عمر فقد رواه عنه أيضًا مالك في \"الموطأ\" في الصيام، باب ما جاء في الصيام في السفر ١/ ٢٩٥، والفريابي في كتاب \"الصيام\" (ص ٨٧) (٩٩ - ١٠٢)، والبيهقي في \"السنن الكبرى\" ٤/ ٢٤٥. وما ورد عن عائشة رواه ابن أبي شيبة في \"مصنفه\" ٤/ ٢٧ (٩٠٦٠، ٩٠٦٥)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٧٠، ٧١.\n(١) في (ش): واختلفوا.\n(٢) في (ح): بينهما.\n(٣) روى الخطيب البغدادي في \"تالي تلخيص المتشابه\" ٢/ ٣٩٣ (٢٣٨) عن معاذ قال: صام النبي - ﷺبعد ما أنزلت عليه آية الرخصة في السفر.\nولم يعزه السيوطي إلَّا للخطيب \"الدر المنثور\" ١/ ٣٤٥.\nوإسناده ضعيف جدًّا، فيه الوليد بن سلمة الطبراني قال أبو حاتم: ذاهب الحديث.\nوقال دحيم وغيره: كذاب.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٦، \"لسان الميزان\" لابن حجر ٦/ ٢٢٢، وذكره عن معاذ: البغوي في \"معالم التنزيل\" ١/ ٢٠٠.\n(٤) رواه ابن أبي شيبة في \"مصنفه\" ٤/ ٢٦ (٩٠٥٩)، والطبري ٢/ ١٥٣، وفي \"تهذيب الآثار\" مسند ابن عباس ١/ ١٢٧ (١٨٠، ١٨١)، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٤٦.\nانظر أيضًا ما سيأتي عن أنس - ﵁ -.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ١٥٣، وفي \"تهذيب الآثار\" ١/ ١٣٤ (٢٠٠)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٧٠، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٤٦.","vol":"4","page":499},{"text":"ومجاهد (١).\nويروى (٢) أن أنس بن مالك أمر غلامًا له بالصوم في السفر، فقيل له في هذِه الآية، فقال (٣): نزلت، ونحن نرتحل يومئذ (٤) جياعًا، وننزل على غير شبع، فمن أفطر فبرخصة، ومن صام فالصوم أفضل (٥).\nوقال الآخرون (٦): المستحب الإفطار.\n[٣٥٨] لما أخبرنا أبو عبد الله الثقفي (٧)، قال: أنا أبو بكر السني (٨)، قال: أنا أبو عبد الرحمن النسائي (٩)، قال: أنا محمد بن\n_________\n(١) رواه ابن أبي شيبة في \"مصنفه\" ٢٨/ ٤ (٩٠٧١)، والطبري في \"جامع البيان\" ٢/ ١٥٣، وفي \"تهذيب الآثار\" مسند ابن عباس ١/ ١٢٧ (١٨٢)، ١/ ١٣٤ (٢٠١)، ١/ ١٤٨ (٢٣٦، ٢٣٧)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٧٠، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٤٦.\n(٢) في (س): يروى.\n(٣) في (أ): قال.\n(٤) في (ح): يومئذ نرتحل.\n(٥) رواه البخاري في \"التاريخ الكبير\" ٣/ ٢١٦ معلقًا مختصرًا.\nورواه النسائي في \"تفسيره\" ١/ ٢٢١ (٤٠)، والطبري في \"جامع البيان\" ٢/ ١٥٢ - ١٥٣، وفي \"تهذيب الآثار\" مسند ابن عباس ١/ ١٤٥ (٢٣٠، ٢٣١)، كلهم من طريق بشير بن سليمان، عن خيثمة بن أبي خيثمة البصري، عن أنس به. وخيثمة قال ابن حجر فيه: لين الحديث. \"تقريب التهذيب\" لابن حجر (١٧٧٢).\n(٦) في (ح): آخرون.\n(٧) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٨) ابن السني، حافظ، ثقة.\n(٩) أحمد بن شعيب، الإمام صاحب \"السنن\".","vol":"4","page":500},{"text":"عبد الله بن عبد الحكم (١)، عن شعيب (٢)، قال: أنا الليث (٣)، عن ابن الهاد (٤)، عن جعفر بن محمد (٥)، عن أبيه (٦)، عن جابر (٧) قال: خرج رسول - ﷺ - إلى مكة عام الفتح في رمضان (٨) حتَّى بلغ (٩) كراع الغميم (١٠)، فصام الناس، فبلغه أن الناس قد شق عليهم الصيام،\n_________\n(١) محمد بن عبد الله بن عبد الحكم بن أعين أبو عبد الله المصري، فقيه، ثقة.\n(٢) في (ح)، (أ): شعبة.\nوهو شعيب بن الليث بن سعد بن عبد الرحمن الفهمي، مولاهم أبو عبد الملك المصري.\nثقة، نبيل، فقيه، توفي سنة (١٩٩ هـ)، وله أربع وستون سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٥١، \"تهذيب التهذيب\" لابن حجر ٢/ ١٧٥، \"تقريب التهذيب\" لابن حجر (٢٨٠٥).\n(٣) الليث بن سعد، ثقة، ثبت.\n(٤) يزيد بن عبد الله بن أسامة بن الهاد الليثي، أبو عبد الله المدني.\nثقة، مكثر، توفي سنة (١٣٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٧٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٤١٨، \"تقريب التهذيب\" لابن حجر (٧٧٣٧).\n(٥) جعفر بن محمد الصادق، صدوق، فقيه، إمام.\n(٦) محمد بن علي بن الحسين، الباقر، ثقة.\n(٧) صحابي، مشهور.\n(٨) في (ح)، (أ) زيادة: فصام.\n(٩) في (أ): إذا بلغ.\n(١٠) موضع بين مكة والمدينة، وهو واد أمام عُسفان بثمانية أميال، وهذا الكراع جبل أسود في طرف الحرة، ويعرف اليوم ببرقاء الغميم ويبعد (٦٤) ميلًا من مكة على طريق المدينة.\n\"معجم البلدان\" لياقوت ٤/ ٤٤٣، \"معجم المعالم الجغرافية في السيرة النبوية\" (ص ٢٦٣).","vol":"4","page":501},{"text":"فدعا بقدح (١) ماء بعد العصر، فشرب والناس ينظرون (٢)، فأفطر بعض الناس، وصام بعض، فبلغه أن ناسًا صاموا، فقال: \"أولئك العصاة\" (٣).\n_________\n(١) بعدها في (ح): من.\n(٢) في (أ): زيادة: الماء.\n(٣) [٣٥٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الصيام، باب ذكر اسم الرجل ٤/ ١٧٧ (٢٢٦٣).\nورواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٦٥ من طريق عبد الله بن صالح قال: حدثني الليث به.\nورواه مسلم في كتاب الصيام، باب جواز الصوم والفطر (١١١٤) (٩١)، والترمذي في كتاب الصوم، باب ما جاء في كراهية الصوم في السفر (٧١٠) وقال: حديث حسن صحيح. والبيهقي في \"السنن الكبرى\" ٤/ ٢٤١، ٢٤٦، والبغوي في \"شرح السنة\" ١/ ٣١٦ (١٧٦٧) كلهم من طريق عبد العزيز الدراوردي.\nورواه مسلم -في الموضع السابق- (١١١٤) (٩٢)، وابن خزيمة في \"صحيحه\" ٣/ ٢٥٥ (٢٠١٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٣١٨ - ٣١٩ (٣٥٤٩، ٣٥٥١)، وأبو يعلى في \"مسنده\" ٣/ ٤٠٠ (١٨٨٠) كلهم من طريق عبد الوهاب بن عبد المجيد.\nورواه الطيالسي في \"مسنده\" (ص ٢٣٢) (١٦٦٧) عن وهيب.\nورواه الحميدي في \"مسنده\" ٢/ ٥٣٩ (١٢٨٩) عن سفيان كلهم عن جعفر بن محمد به، بنحوه.","vol":"4","page":502},{"text":"[٣٥٩] وأخبرنا أبو عبد الله (١)، قال: أنا أبو بكر (٢)، قال: أنا أبو عبد الرحمن (٣)، قال: أنا إسحاق بن إبراهيم (٤)، قال: أنا أبو معاوية (٥)، عن عاصم الأحول (٦)، عن مُوَرِّق العجلي (٧)، عن أنس بن مالك قال: كنا مع رسول الله - ﷺ -، فمنا الصائم، ومنا المفطر، فنزلنا في يوم حار، واتخذنا ظلالًا، فسقط الصوام، وقام المفطرون؛، فسقوا (٨) الركاب، فقال رسول - ﷺ -: \"ذهب المفطرون بالأجر اليوم\" (٩).\n_________\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ابن السني، حافظ، ثقة.\n(٣) أحمد بن شعيب النسائي، الإمام صاحب \"السنن\".\n(٤) ابن راهويه، ثقة، حافظ.\n(٥) محمد بن خازم، أبو معاوية، ثقة، وقد رمي بالإرجاء.\n(٦) ثقة، لم يتكلم فيه إلَّا القطان.\n(٧) مُوَرِّق بن مُشَمْرِج، ويقال: ابن عبد الله العجلي، أبو المعتمر البصري، ويقال: الكوفي.\nثقة، عابد. توفي سنة (١٠٣ هـ) أو (١٠٥ هـ) أو (١٠٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٠٣، \"تهذيب الكمال\" للمزي ٢٩/ ١٦، \"تهذيب التهذيب\" لابن حجر ٤/ ١٦٨، \"تقريب التهذيب\" لابن حجر (٦٩٤٠).\n(٨) في (ح): فسبقوا.\n(٩) في (ح)، (أ): اليوم بالأجر.\n[٣٥٩] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الصيام، باب فضل الإفطار في السفر على =","vol":"4","page":503},{"text":"وروى شعبة (١) عن يعلى (٢)، عن يوسف بن الحكم (٣) قال: سألت ابن عمر عن الصوم في السفر؟ فقال (٤): (أرأيت) (٥) لو تصدقت على\n_________\n= الصيام ٤/ ١٨٢ (٢٢٨٣).\nورواه ابن أبي شيبة في \"مصنفه\" ٤/ ٢٤ (٩٠٤٦)، وعنه مسلم في كتاب الصيام، باب أجر المفطر في السفر إذا تولى العمل (١١١٩) (١٠٠). ورواه ابن خزيمة في \"صحيحه\" ٣/ ٢٦١ (٢٠٣٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٣٢٥ (٣٥٥٩) كلاهما من طريق سلم بن جنادة كلاهما (ابن أبي شيبة، وسلم) عن أبي معاوية به.\nورواه البخاري في كتاب الجهاد، باب فضل الخدمة في الغزو (٢٨٩٠)، من طريق إسماعيل بن زكريا. ورواه مسلم في -في الموضع السابق- (١١١٩) (١٠١)، وابن خزيمة في \"صحيحه\" ٣/ ٢٦١ (٢٠٣٢) من طريق حفص بن غياث، كلاهما عن عاصم الأحول به، بنحوه.\n(١) ثقة، حافظ، متقن.\n(٢) في (ح) زيادة: بن عطاء.\nيعلي بن عطاء العامري، ويقال: الليثي الطائفي ثم الواسطي، ثقة.\n(٣) يوسف بن الحكم أبو الحكم.\nذكره البخاري، وابن أبي حاتم، وابن حبان في \"الثقات\"، والدولابي، وأبو أحمد الحاكم، وابن عبد البر، وقالوا: روى عن، أو سمع من ابن عمر، روى عنه يعلي بن عطاء.\n\"التاريخ الكبير\" للبخاري ٨/ ٣٧٦، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٢٠، \"الثقات\" لابن حبان ٥/ ٥٥٢، \"الكنى والأسماء\" للدولابي ١/ ١٥٤، \"الأسامي والكنى\" لأبي أحمد الحاكم ٣/ ٢١، \"الاستغناء في معرفة المشهورين من حملة العلم بالكنى\" لابن عبد البر ١/ ٥٦١ (٦٠٥).\n(٤) في (ح): قال:\n(٥) من هامش (ش).","vol":"4","page":504},{"text":"رجل بصدقة، فردها عليك، ألن تغضب؟ ! . قلت: بلى. قال: فإنها صدقة من (١) الله -﷿- تصدق بها عليكم (٢).\nوحدُّ الأسفار التي يجوز فيها الإفطار ستة عشر فرسخًا (٣) فصاعدًا.\nقوله - ﷿ - (٤): ﴿يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ﴾: حين رخَّص في (٥) الإفطار للمريض وللمسافر (٦).\n_________\n(١) في (ح): عن.\n(٢) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ١٥١، وفي \"تهذيب الآثار\" (مسند ابن عباس) ١/ ١٣٨ (٢٠٩) من طريق وهب بن جرير. ورواه الدولابي في \"الكنى والأسماء\" ١/ ١٥٤ من طريق محمد بن جعفر، كلاهما عن شعبة به.\nورواه الفريابي في \"كتاب الصيام\" (ص ٨٨) (١٠٣) من طريق بلال بن عبد الله بن عمر، عن أبيه به، بلفظ: هدية، وفيه زيادة.\nوروى ابن أبي شيبة في \"مصنفه\" ٤/ ٢٥ (٩٠٥٢)، والطبري في \"تهذيب الآثار\" ١/ ١٣٧ (٢٠٨) كلاهما من طريق قتادة، عن ابن عمر أنَّه قال: الإفطار في السفر صدقة تصدق الله بها على عباده.\n(٣) الفرسخ: ثلاثة أميال هاشمية، والميل ستة آلاف ذراع. والذراع أربعة وعشرون أصبعًا معتدلة معترضة. أي أن طول الفرسخ حوالي (٦) كلم.\n\"المجموع\" للنووي ٤/ ١٩٠، \"لسان العرب\" لابن منظور -مادة فرسخ- ١٠/ ٢٢٣، \"المكاييل والأوزان الإسلامية وما يعادلها في النظام المتري\" (ص ٩٤).\n(٤) من (ح).\n(٥) ساقطة من (أ).\n(٦) في (ش)، (ح)، (أ): والمسافر.","vol":"4","page":505},{"text":"﴿وَلَا يُرِيْدُ بِكُمُ العُسْرَ﴾ وقرأ (١) أبو جعفر (٢) (اليسر) و(العسر) مثقلين في جميع القرآن، (وقرأ) (٣) الباقون بتخفيفهما (٤)، وهما لغتان جيدتان.\nولا حجة للقدرية (٥) في هذِه الآية؛ لأنها مبنية على أول الكلام في إيجاب الصيام، فهي خاص في الأحكام لأهل الإسلام. ﴿وَلِتُكْمِلُواْ الْعِدَّةَ﴾ قرأ أبو بكر (٦) ورويس (٧) بتشديد الميم. وقرأ الباقون\n_________\n(١) في (أ): قرأ.\n(٢) في (أ) زيادة: يزيد بن القعقاع.\n(٣) ساقطة من (أ).\n(٤) \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٢٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٦.\n(٥) سميت هذِه الفرقة قدرية، لإنكارهم القدر، وقد حدثت في آخر عصر الصحابة - ﵁ -، وأصل بدعتهم كانت من عجز عقولهم عن الإيمان بقدر الله، والإيمان بأمره، ونهيه ووعده ووعيده، وظنوا أن ذلك ممتنع، ثم كثر الخوض في القدر، وصار نزاع القدرية في الإرادة، وخلق أفعال العباد، فصاروا في ذلك حزبين: النفاة يقولون: لا إرادة إلَّا بمعنى المشيئة، وهو لم يرد إلَّا ما أمر به، ولم يخلق شيئًا من أفعال العباد، وقابلهم الخائضون في القدر من المجبرة مثل الجهم بن صفوان وأمثاله، فقالوا: ليست الإرادة إلَّا بمعنى المشيئة، والأمر والنهي لا يستلزم إرادة، وقالوا: العبد لا فعل له البتة، ولا قدرة، بل الله هو الفاعل القادر فقط.\n\"الملل والنحل\" للشهرستاني ١/ ٩٧ - ٩٨، \"شرح صحيح مسلم\" للنووي ١/ ٢١٧، \"مجموع الفتاوى\" لابن تيمية ١٣/ ٣٦ - ٣٧.\n(٦) أبو بكر بن عياش بن سالم الأسدي الحناط المقرئ الكوفي. ثقة.\n(٧) محمد بن المتوكل اللؤلؤي أبو عبد الله البصري، ضابط، مشهور.","vol":"4","page":506},{"text":"بالتخفيف (١)، وهو الاختيار؛ لقوله - ﷿ -: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ (٢) (٣). الواو (٤) في قولهْ ﴿وَلِتُكْمِلُواْ﴾: واو النسق، واللام لام كي، تقديره: (ويريد لأن يسهل عليكم) (٥). ولتكملوا العدة (٦). وقال (٧) عطاء: يعني: (ولتكملوا عدة) (٨) أيام الشهر (٩).\nوقال سائر المفسرين: ولتكملوا عدة ما أفطرتم في مرضكم وسفركم (١٠)، إذا برأتم، وأقمتم فقضيتموها (١١).\n﴿وَلتُكَبِّرُواْ اللَّهَ﴾: ولتعظموا الله -﷿- ﴿عَلَى مَا هَدَاكُمْ﴾: لدينه،\n_________\n(١) \"الغاية في القراءات\" لابن مهران الأصبهاني (ص ١١٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٦.\n(٢) المائدة: ٣.\n(٣) وانظر \"إعراب القرآن\" للنحاس ١/ ٢٨٨.\n(٤) في (أ): قالوا (و).\n(٥) في (س): ويريد لأن يسهل عليكم ولتكملوا العدة، والمثبت من (ش)، (أ). وانظر: \"معاني القرآن\" للأخفش ١/ ٣٥٠، \"مشكل إعراب القرآن\" لمكي ١/ ٨٧. وورد أيضًا في هامش (ش): وقال الزجاج: معناه: فعل الله ذلك، ليسهل عليكم.\n(٦) \"معاني القرآن\" ١/ ٢٥٤.\n(٧) في (ح): قال.\n(٨) ساقطة من (ح)، وفي (ش): العدة.\n(٩) ذكره البغوي في \"معالم التنزيل\" ١/ ٢٠١.\n(١٠) في (ح): وفي سفركم.\n(١١) في (ح): فقضيتموه.\nوانظر: \"جامع البيان\" للطبري ٢/ ١٥٦، \"النكت والعيون\" للماوردي ١/ ٢٤٢، \"تفسير القرآن\" للسمعاني ٢/ ١٧٤.","vol":"4","page":507},{"text":"ووفقكم، (ورزقكم) (١) شهر رمضان مخففًا عليكم، وخصكم (٢) به دون سائر أهل الملل.\nوقال (٣) أكثر العلماء: أراد به التكبير ليلة (٤) الفطر (٥). قال الشافعي ﵀: روي عن ابن المسيب (٦)، وعروة، وأبي سلمة أنهم كانوا يكبرون ليلة الفطر يجهرون بالتكبير. قال: وتُشَبَّه ليلة النحر بها (٧). قال ابن عباس، وزيد بن أسلم (٨) في هذِه الآية: حق على المسلمين (٩) إذا رأوا (١٠) هلال شوال أن يكبروا إلى أن يخرج الإمام في الطريق\n_________\n(١) ساقطة من (أ).\n(٢) في (أ): ورخصكم.\n(٣) في (أ): قال.\n(٤) قبلها في (ح): من.\n(٥) \"الأوسط\" لابن المنذر ٤/ ٢٤٩، \"المغني\" لابن قدامة ٣/ ٢٥٥، \"تفسير القرآن العظيم\" لابن كثير ٢/ ١٨٦.\n(٦) قبلها في (أ): سعيد.\n(٧) \"الأم\" للشافعي ١/ ٢٦٤ ورواه من طريقه البيهقي في \"معرفة السنن والآثار\" ٥/ ٥٢.\nورواه عن سعيد: الفريابي في \"أحكام العيدين\" (ص ١١٦) (٥٤) ورواه ابن وهب كما في \"المدونة الكبرى\" لسحنون ١/ ١٦٨.\nورواه عن عروة: ابن أبي شيبة في \"مصنفه\" ٣/ ١٣ (٥٦٧١)، والفريابي في \"أحكام العيدين\" (ص ١١٤ - ١١٥) (٤٩ - ٥١).\n(٨) زيد بن أسلم العدوي مولى عمر بن الخطاب أبو أسامة، ثقة، عالم، وكان يرسل.\n(٩) في (ح): المسلم.\n(١٠) في (ش)، (ح): رُئي.","vol":"4","page":508},{"text":"والمسجد، فإذا حضر الإمام، كف، فلا يكبر إلَّا بتكبيره (١).\nوالاختيار في لفظ التكبير ثلاثًا نسقًا (٢). ﴿وَلَعَلَّكُمْ تَشْكُرُونَ﴾ الله على نعمته (٣).\n* * *\n_________\n(١) قول ابن عباس رواه الطبري في \"جامع البيان\" ٢/ ١٥٧.\nانظر \"الدر المنثور\" للسيوطي ١/ ٣٥١، وقول زيد بن أسلم رواه الطبري في \"جامع البيان\" ٢/ ١٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٤ (١٦٦٦)، وذكره ابن المنذر في \"الأوسط\" ٤/ ٢٤٩.\n(٢) \"معرفة السنن والآثار\" للطبري ٥/ ١٠٩، \"المجموع\" للنووي ٥/ ٤٥.\n(٣) في (ش)، (ح)، (أ): نعمه.","vol":"4","page":509},{"text":"<span data-type=\"title\" id=toc-558>١٨٦ </span>- قوله تعالى: ﴿وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّي قَرِيبٌ﴾ الآية (١).\nاختلف المفسرون في سبب نزول هذِه الآية، فقال ابن عباس: نزلت في عمر بن الخطاب وأصحابه حين أصابوا من أهليهم (٢) في ليالي رمضان (٣). وستأتي قصتهم فيما بعد إن شاء الله.\nوروى الكلبي (٤) عن أبي صالح (٥) عنه قال: قال يهود أهل المدينة: (يا محمد) (٦) كيف يسمع ربنا دعاءنا، وأنت تزعم أن بيننا وبين السماء مسيرة خمسمائة عام، وأن غلظ كل سماء مثل ذلك. فنزلت هذِه الآية (٧).\n_________\n(١) ساقطة من (أ).\n(٢) في (ش): أهاليهم.\n(٣) سيأتي تخريج الأثر عن ابن عباس، وليس فيه ما يفيد أن قصة عمر بن الخطاب - ﵁ - وندمه كانت سببًا لنزول قوله تعالى: ﴿وَإِذَا سَأَلَكَ عِبَادِى عَنِّى ...﴾.\nوذكر مقاتل بن سليمان في \"تفسيره\" ١/ ٩٠، أن قصة عمر وأصحابه كانت سببًا لنزول الآية. وعزا السمرقندي وابن الجوزي والقرطبي هذا الرأي إلى مقاتل.\nانظر: \"بحر العلوم\" للسمرقندي ١/ ١٨٥، \"زاد المسير\" لابن الجوزي ١/ ١٨٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٨٨.\n(٤) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٥) باذام ويقال باذان مولى أم هانئ بنت أبي طالب، ضعيف، مدلس.\n(٦) زيادة من (ح)، (أ).\n(٧) الحكم على الإسناد:\nفيه الكلبي، متهم بالكذب.\nالتخريج: =","vol":"4","page":510},{"text":"وقال الحسن: سأل أصحاب النبي (١) - ﷺ - رسول الله - ﷺ -: أين ربُّنا؟ فأنزل الله تعالى هذِه الآية (٢). وقال (عطاء وقتادة: لما نزلت) (٣) هذِه الآية (٤) ﴿وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ (٥) قال رجل: يا رسول الله، كيف ندعو ربَّنا؟ ومتى ندعوه؛ فأنزل الله -﷿- هذِه الآية (٦).\n_________\n= ذكره البغوي في \"معالم التنزيل\" ١/ ٢٥٥، وابن الجوزي في \"زاد المسير\" ١/ ١٨٩.\nانظر \"تنوير المقباس\" للفيروزآبادي (ص ٢٠).\nقال السيوطي: وأوهى طرقه -أي: طرق التفسير عن ابن عباس- طريق الكلبي عن أبي صالح عن ابن عباس، فإذا انضم إلى ذلك رواية محمد بن مروان السدي الصغير فهي سلسلة الكذب، وكثيرًا ما يخرج منها الثعلبي والواحدي.\n\"الإتقان\" ٢/ ١٢٣٢.\nوالأثر ذكره الفراء في \"معاني القرآن\" ١/ ١١٤ دون نسبة لأحد بلفظ (قال المشركون ...).\n(١) في (أ): رسول الله.\n(٢) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٧٣ ومن طريقه رواه الطبري في \"جامع البيان\" ٢/ ١٥٨، عن جعفر بن سليمان عن عوف عنه. وهذا إسناد حسن إلى الحسن، فيه جعفر بن سليمان صدوق. لكن الحديث ضعيف؛ لأنه مرسل.\nوعزاه السيوطي من حديث أنس بنحوه إلى ابن مردويه.\n\"الدر المنثور\" ١/ ٣٥٢.\n(٣) في (ح): قتادة وعطاء: نزلت.\n(٤) في (أ): لما نزلت قوله - ﷿ -.\n(٥) غافر: ٦٠.\n(٦) قول عطاء رواه سفيان الثوري في \"تفسيره\" (ص ٥٧)، ومن طريقه رواه الطبري في \"جامع البيان\" ٢/ ١٥٨. والطبراني في \"الدعاء\" ٢/ ٧٩٠ (١٠). ورواه الطبري في =","vol":"4","page":511},{"text":"وقال الضحاك: سأل بعض الصحابة رسول الله (١) - ﷺ -: أقريب ربنا فنناجيه أم بعيد فنناديه؟ فأنزل الله -﷿- هذِه الآية (٢). ﴿وَإِذَا\n_________\n= \"جامع البيان\" ٣/ ٤٨٢ (٢٩٠٨) من طريق حجاج. ورواه الطبراني في \"الدعاء\" ٢/ ٧٩٠ (١١) من طريق محمد بن ثور كلهم عن ابن جريح عن عطاء به. وعزاه السيوطي إلى وكيع، وعبد بن حميد، وابن المنذر، وابن أبي حاتم. \"الدر المنثور\" ١/ ٣٥٢، وهذا ضعيف -أيضًا- لإرساله.\nوقول قتادة رواه الطبري في \"جامع البيان\" ٢/ ١٥٩ وذكره الماوردي في \"النكت والعيون\" ١/ ٤٤٢، وابن عطية في \"المحرر الوجيز\" ١/ ٢٥٥.\nوعزاه السيوطي من حديث علي بنحوه إلى ابن عساكر \"تاريخ دمشق\".\n\"الدر المنثور\" ١/ ٣٥٢.\n(١) في (ح): النبي.\n(٢) ذكره الواحدي في \"الوسيط\" ١/ ٢٨٣، والبغوي في \"معالم التنزيل\" ١/ ٢٠٥.\nوقد روى الطبري في \"جامع البيان\" ٢/ ١٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٥ (١٦٦٧)، وأبو الشيخ في \"العظمة\" ٢/ ٥٣٥ (١٨٨)، وابن حبان في \"الثقات\" ٨/ ٤٣٦، وأبو سعيد النقاش في \"فوائد العراقيين\" (ص ٣١) (١٧)، والدارقطني في \"المؤتلف والمختلف\" ٣/ ١٤٣٥، والخطيب في \"تلخيص المتشابه\" ١/ ٤٦٢، كلهم من طريق جرير عن عبدة السجستاني، عن الصلب بن حكيم، عن أبيه، عن جده قال: جاء رجل إلى النبي - ﷺ - به، بمثل حديث الضحاك.\nوإسناده ضعيف.\nوالصلب بن حكيم، قال الخطيب، وابن ماكولا، وابن حجر: قيل: هو أخو بهز ابن حكيم، ولا يصح. وذكره ابن حجر في \"لسان الميزان\" باسم الصلت بن حكيم وقال: ليس للصلت، ولا لأبيه، ولا لجده ذكر في كتب الرواة. وقال الشيخ أحمد شاكر: مجهول هو وأبوه وجده ... وهذا الحديث ضعيف جدًّا منهار الإسناد بكل حال. =","vol":"4","page":512},{"text":"سَأَلَكَ﴾ يا محمد (١) ﴿عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ﴾.\nقال أهل المعاني: فيه (٢) إضمار كأنه قال: فقل لهم أو فأعلمهم أني قريب منهم بالعلم (٣).\n_________\n= \"تلخيص المتشابه\" للخطيب ١/ ٤٦٢، \"الإكمال\" لابن ماكولا ٥/ ١٩٦، \"تبصير المشتبه\" لابن ناصر الدين ٣/ ٨٣٩، \"لسان الميزان\" لابن حجر ٣/ ١٩٥، \"حاشية تفسير الطبري\" ٣/ ٤٨١.\nوعزاه السيوطي من حديث أُبيٍّ بنحوه إلى سفيان بن عيينة في \"تفسيره\" وعبد الله ابن الإمام أحمد في زوائده على\"الزهد\" من طريق سفيان عن أُبي.\n\"الدر المنثور\" ١/ ٣٥٢.\n(١) في (ح): ﴿وَإِذَا سَأَلَكَ عِبَادِى﴾ يا محمد.\n(٢) كررت في (أ).\n(٣) \"إملاء ما من به الرحمن\" للعكبري ١/ ٨٢، \"البحر المحيط\" لأبي حيان ٢/ ٥٢ - ٥٣، \"الدر المصون\" للسمين الحلبي ٢/ ٢٨٩.\nقال شيخ الإسلام: ما نطق به الكتاب والسنة من قرب الرب من عابديه، وداعيه هو مقيد مخصوص، لا مطلق لجميع الخلق ... وأصل هذا أن قربه سبحانه، ودنوه من بعض مخلوقاته لا يستلزم أن تخلو ذاته من فوق العرش، بل هو فوق العرش، ويقرب من خلقه كيف يشاء، كما قال ذلك من قاله من السلف، وهذا كقربه إلى موسى لما كلمه من الشجرة.\n\"مجموع الفتاوى\" ٥/ ٢٤٧، ٤٦٠.\nوقال الشيخ عبد الله المحمود: وقربه نوعان: قرب عام من كل أحد بعلمه، وخبرته، ومشاهدته، وإحاطته. وقرب خاص من عابديه، وسائليه، ومحبيه، وهو قرب لا تدرك له حقيقة، وإنما تعلم آثاره من لطفه بعبده، وعنايته به، وتوفيقه، وتسديده، ومن آثاره الإجابة للداعين، والإنابة للعابدين.\n\"النهج الأسمى في شرح أسماء الله الحسنى\" ٢/ ٧٣٥ - ٧٥١.","vol":"4","page":513},{"text":"وقال أهل الإشارة (١): رفع الواسطة إظهارًا للقدرة (٢).\n﴿أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي﴾ أي (٣) فليجيبوا لي بالطاعة، يقال: أجاب واستجاب بمعنى واحد، قال (٤) كعب بن سعد الغنوي (٥):\nوداعٍ دعا يا من يجيبُ إلى النَّدى ... فَلَمْ يَسْتَجِبهُ عند ذاك مُجِيبُ\nوقال أبو رجاء الخراساني (٦):\n_________\n(١) أهل الإشارة: هم أصحاب التفسير الإشاري، وهو تأويل آيات القرآن الكريم على خلاف ما يظهر منها بمقتضى إشارات خفية تظهر لأرباب السلوك، ويمكن التطبيق بينها وبين الظواهر المرادة.\n\"التفسير والمفسرون\" للذهبي ٢/ ٣٥٢.\n(٢) في (ح): للقربة. وفي (أ)، له للقربة.\n\"لطائف الإشارات\" للقشيري ١/ ١٥٦.\n(٣) ساقطة من (أ).\n(٤) في (أ): وقال.\n(٥) كعب بن سعد بن عمرو بن عقبة الغنوي.\nالبيت منسوب إليه في \"الأصمعيات\" (ص ٩٦)، \"مجاز القرآن\" لأبي عبيدة ١/ ٦٧، \"جامع البيان\" للطبري ٢/ ١٥٩، \"الأمالي\" للقالي ٢/ ١٥١.\n(٦) في (ح): الخوراساني.\nعبد الله بن واقد بن الحارث بن عبد الله الحنفي أبو رجاء الهروي الخراساني. ثقة. موصوف بخصال الخير. قال سفيان بن عيينة: ما قدم علينا خراساني أفضل من أبي رجاء. قال الخليلي: مات سنة نيف وستين ومائة.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٩١، \"الإرشاد\" للخليلي ٣/ ٨٧٠، \"تهذيب الكمال\" للمزي ١٦/ ٢٥٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٥٠، \"تقريب التهذيب\" لابن حجر (٣٦٨٤).","vol":"4","page":514},{"text":"يعني: فليدعوني (١). والإجابة في اللغة: الطاعة، وإعطاء ما سئل (٢)، يقال: أجابت (٣) السماء بالمطر، (وأجابت الأرض بالنبات، كأن الأرض سألت السماء المطر) (٤) فأعطت، (وسألت السماء) (٥) الأرض النبات فأعطت. قال زهير (٦):\nوغَيْثٍ من الوَسْمِيِّ حُوٍّ (٧) تِلَاعه ... أجابت رَوَابيه النِّجاء هَوَاطِله (٨)\nيريد أجابت هواطله روابيه النجاء حين سألتها المطر فأعطته ذلك (٩). فالإجابة (١٠) من الله -﷿- الإعطاء، ومن العبد الطاعة (١١).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ١٦٠.\n(٢) في (ش): يسأل.\n(٣) من (ح)، (أ)، وفي بقية النسخ: جابت.\n(٤) زيادة من (ش)، (ح)، (أ) وفيها: سألت بماء المطر.\n(٥) في (ح): والسماء سألت.\n(٦) زهير بن أبي سلمى واسمه ربيعة بن رياح بن قرط، شاعر جاهلي.\n(٧) في (أ): حق.\n(٨) في (ح)، (أ): وهواطله. وفي (ح) زيادة: النجاء السحابة.\nوالبيت في \"ديوانه بشرح ثعلب\" (ص ١٢٧)، \"المخصص\" لابن سيده ١٠/ ١٩٠.\nوالوسمي: أول المطر. وحو: تَضْرِب إلى السواد من شدة خضرة نبتها. والتلاع: مسيل ما ارتفع من الأرض إلى بطن الوادي. والروابي: ما ارتفع من الأرض. وهواطله: مواطره، والهطل: مطر لين ليس بالشديد. من\"الديوان\" (ص ١٢٧ - ١٢٨).\n(٩) في (أ): ذاك.\n(١٠) في (أ): الإجابة.\n(١١) \"جامع البيان\" للطبري ٢/ ١٥٩ - ١٦٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣١٥.","vol":"4","page":515},{"text":"﴿وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ﴾ لكي يهتدوا. فإن قيل: فما وجه قوله: ﴿أُجِيبُ دَعْوَةَ الْدَّاعِ إِذَا دَعَانِ﴾ وقوله: ﴿ادْعُوني أَسْتَجِبْ لَكُمْ﴾ وقد يدعى كثيرًا فلا يجيب؟ قلنا: اختلف العلماء في وجه الآيتين وتأويلهما. فقال بعضهم: معنى الدعاء هاهنا: الطاعة، ومعنى الإجابة: الثواب، كأنه قال: أجيب (١) دعوة الداعي بالثواب إذا أطاعني.\nوقال بعضهم: معنى الآيتين خاص، وإن كان لفظهما عامًّا (٢) تقديرهما أجيب دعوة الداعي إن (٣) شئت، وأجيب دعوة الداعي إذا وافق القضاء، وأجيب دعوة الداعي إذا لم يسأل محالًا، وأجيب دعوة الداعي إذا كانت الإجابة له خيرًا (٤)، يدل عليه:\n[٣٦٠] ما أخبرنا أبو عمرو الفراتي (٥)، قال: أنا الحاكم الجليل أبو الفضل محمد بن أحمد السلمي (٦)،\n_________\n(١) ألحقت في هامش (ش).\n(٢) في (ش): عام.\n(٣) في (أ): إذا.\n(٤) في (ش)، (ح): خيرة.\n\"جامع البيان\" للطبري ٢/ ١٦٠ - ١٦٦، \"زاد المسير\" لابن الجوزي ١/ ١٩٠.\n(٥) أحمد بن أُبي، لم يذكر بجرح أو تعديل.\n(٦) محمد بن محمد بن أحمد بن عبد الله بن عبد المجيد بن إسماعيل بن الحاكم أبو الفضل الشهير بالحاكم المروزي السلمي، كان حافظا فقيها مناظرا.\nحدث عن: عبد الله بن شيرويه، وعلي بن أحمد بن سليمان المصري، والحسن =","vol":"4","page":516},{"text":"قال: أنا الحسن بن سفيان (١)، قال: نا شيبان بن فروخ (٢)، قال: نا علي بن علي (٣)، قال: نا أبو المتوكل (٤)، عن أبي سعيد قال: قال\n_________\n= ابن سفيان النسوي وغيرهم.\nروى عنه: أبو أحمد الحاكم وغيره.\nقال الحاكم: كتب الحديث على رسمنا لا على رسم المتفقهة، وكان يحفظ الفقهيات التي يحتاج إليها، ويتكلم على الحديث. توفي سنة (٣٣٤ هـ).\n\"الأنساب\" للسمعاني ٣/ ٤٧٧، \"المنتظم\" لابن الجوزي ٦/ ٣٤٦، \"اللباب\" لابن الأثير ٢/ ٣٥.\n(١) الحسن بن سفيان النسوي، الإمام، الحافظ، الثبت.\n(٢) شيبان بن فروخ أبي شيبة الحبطي مولاهم أبو محمد الأبلي.\nقال الإمام أحمد ومسلمة بن القاسم: ثقة. وقال أبو زرعة: صدوق. وقال عبدان: شيبان أثبت عندهم من هدبة. وقال أبو داود: هدبة أعلى عندنا. وقال أبو حاتم: كان يرمى بالقدر، واضطر الناس إليه بأخرة. وقال الذهبي: صدوق. وقال ابن حجر: صدوق يهم، ورمي بالقدر. ولد في حدود سنة (١٤٠ هـ)، وتوفي سنة (٢٣٦ هـ) وقيل (٢٣٥ هـ).\n\"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ١٥٤، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٥٧، \"الكاشف\" للذهبي (٢٣٩٧)، \"تهذيب التهذيب\" لابن حجر ٢/ ١٨٤، \"تقريب التهذيب\" لابن حجر (٢٨٣٤).\n(٣) علي بن علي بن نجاد الرفاعي اليشكري أبو إسماعيل البصري، لا بأس به، رمي بالقدر.\n(٤) علي بن داود ويقال بن دؤاد الناجي أبو المتوكل البصري.\nمشهور بكنيته، ثقة. توفي سنة (١٠٨ هـ)، وقيل: (١٠٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٨٤، \"جامع التحصيل\" للعلائي (ص ٢٤٠)، \"تهذيب التهذيب\" لابن حجر ٣/ ١٦٠، \"تقريب التهذيب\" لابن حجر (٤٧٣١).","vol":"4","page":517},{"text":"رسول الله - ﷺ -: \"ما من مسلم دعا الله (١) -﷿- بدعوة ليس فيها قطيعة رحم، ولا إثم (٢) إلَّا أعطاه الله (٣) بها إحدى (ثلاث خصال) (٤): إما أن يعجل دعوته، وإما أن يدخر له في الآخرة، وإما أن يدفع عنه من السوء مثلها\" قالوا: يا رسول الله إذن نكثر؟ قال: \"الله أكثر\" (٥).\n_________\n(١) في (ش): إلى الله.\n(٢) في (أ): ولا إثم عليه.\n(٣) ساقطة من (ح).\n(٤) في (ح): خصال ثلاث.\n(٥) [٣٦٠] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل وفيه أيضًا شيبان بن فروخ، صدوق، يهم. والحديث قد روي من طرق صحيحة عن شيبان وله شواهد.\nالتخريج:\nرواه أبو يعلى في \"مسنده\" ٢/ ٢٩٦ (١٠١٩)، والبغوي في \"زوائده\" على الجعديات ٢/ ٤٧٥ (٣٣١٩)، والطبراني في \"الدعاء\" ٢/ ٨٠٢ (٣٦)، عن موسى بن هارون.\nورواه المزي في \"تهذيب الكمال\" ٢١/ ٧٥ من طريق عبد الله بن محمد. كلهم عن شيبان به.\nورواه البخاري في \"الأدب المفرد\" (ص ٢٤٨) (٧١٥)، عن إسحاق بن نصر.\nورواه ابن أبي شيبة في \"مصنفه\" ١٠/ ١٥ (٢٩٦٥٨) وعنه عبد بن حميد في \"مسنده\" انظر \"المنتخب\" (ص ٢٩٢) (٩٣٧)، ورواه الحاكم في \"المستدرك\" وقال: هذا حديث صحيح الإسناد إلَّا أن الشيخين لم يخرجاه عن علي بن علي الرفاعي. ورواه البيهقي في \"شعب الإيمان\" ٢/ ٤٨ (١١٣٠)، وفي \"الدعوات الكبير\" ٢/ ٩٠ (٣٢٩) كلاهما من طريق محمد بن يزيد كلهم عن أبي أسامة. ورواه الإمام أحمد في \"مسنده\" ٣/ ١٨ (١١١٣٣) عن أبي عامر. ورواه الطبراني في \"الدعاء\" ٢/ ٨٠٢ (٣٧)، والطحاوي في \"شرح مشكل الآثار\" ٢/ ٣٣٦ =","vol":"4","page":518},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= (٨٨٢) كلاهما من طريق جعفر بن سليمان كلهم عن علي بن علي به بنحوه.\nورواه الطبراني في \"الدعاء\" ٢/ ٨٠١ (٣٥)، وفي \"المعجم الأوسط\" ٤/ ٣٣٧ (٤٣٦٨)، وفي \"المعجم الصغير\" ٢/ ١٩٨ (١٠٢٢)، والبزار في \"البحر الزخار\" انظر \"كشف الأستار\" ٤/ ٤٠ (٤١٤٣)، من طريق سعيد بن بشير، عن قتادة، عن أبي المتوكل به بنحوه. وسعيد بن بشير. ضعيف. \"تقريب التهذيب\" لابن حجر (٢٢٧٦).\nوقال المنذري: رواه أحمد، والبزار، وأبو يعلى بأسانيد جيدة.\n\"الترغيب والترهيب\" ٢/ ٤٧٩.\nوقال الهيثمي: ورجال أحمد وأبي يعلى وأحد إسنادي البزار رجاله رجال الصحيح غير علي بن علي الرفاعي وهو ثقة. \"مجمع الزوائد\" ١٠/ ١٤٨.\nورواه البيهقي في \"شعب الإيمان\" ٢/ ٤٨ (١١٢٩)، وعبد الغني المقدسي في \"الترغيب في الدعاء\" (ص ٥٦) (٢٢) من طريق محمد بن عبيد الصابوني قال: حدثنا أبو أسامة عن ابن عون عن سليمان التيمي عن أبي الصديق الناجي عن أبي سعيد الخدري مرفوعًا بنحوه.\nوقال البيهقي: فعلى هذا هو شاهد لحديث الرفاعي إن كان حفظه هذا الصابوني، ولا أراه حفظه -ثم ساق حديث علي بن علي- وقال: وهذا هو الصحيح عن أبي أسامة عن علي بن علي وروايته عن ابن عون خطا والله تعالى أعلم.\n\"شعب الإيمان\" ٢/ ٤٨.\nوله شواهد ترقى بالحديث إلى الصحة منها حديث عبادة بن الصامت - ﵁ -.\nرواه الترمذي في كتاب الدعوات، باب في انتظار الفرج وغير ذلك (٣٥٧٣) وقال: حديث حسن صحيح غريب من هذا الوجه. ورواه عبد الله بن الإمام أحمد في زوائده على \"المسند\" ٥/ ٣٢٩ (٢٢٧٨٥). والطحاوي في \"مشكل الآثار\" ٢/ ٣٣٥ (٨٨١)، والبيهقي في \"شعب الإيمان\" ٢/ ٤٨ (١١٣١) كلهم من طريق ابن ثوبان، عن أبيه، عن مكحول، عن جبير بن نفير، عن عبادة بن الصامت به =","vol":"4","page":519},{"text":"وقال بعضهم: هو (١) عام، وليس في الآية أكثر من إجابة الدعوة، فأما إعطاء المنُية (٢)، وقضاء الحاجة فليس بمذكور في الآية، وقد يجيب السيد عبده، والوالد ولده (٣) ثم لا يعطيه سؤله؛ فالإجابة كائنة لا محالة عند حصول الدعوة، لأن قوله ﴿أُجِيْبُ﴾ و﴿أَسْتَجِبْ﴾ (٤) خبر، والخبر لا يعترض عليه النسخ، لأنه إذا نُسخ صار المخبِر كذابًا (٥) (وتعالى الله عن ذلك) (٦).\n_________\n= مرفوعًا دون قوله: \"وإما أن يدخرها في الآخرة\" وابن ثوبان هو: عبد الرحمن ابن ثابت. صدوق يخطئ، ورمي بالقدر، وتغير بأخرة. سيأتي في حديث رقم (٣٦٠).\nومن حديث أبي هريرة رواه البخاري في \"الأدب المفرد\" (ص ٢٤٨) (٧١١)، والإمام أحمد في \"مسنده\" ٢/ ٤٤٨ (٩٧٨٥)، والحاكم في \"المستدرك\" ١/ ٦٧٤ وقال: هذا حديث صحيح الإسناد، ولم يخرجاه، ووافقه الذهبي، والبيهقي في \"شعب الإيمان\" ٢/ ٤٧ (١١٢٦) كلهم من طريق عبيد الله بن عبد الرحمن بن موهب عن عمه عن أبي هريرة به مرفوعًا بمعناه دون قوله: \"وإما أن يدفع عنه من السوء مثلها\".\nوعبيد الله بن عبد الرحمن: ليس بالقوي. وعمه عبد الله بن عبد الله بن موهب، مقبول. \"تقريب التهذيب\" لابن حجر (٤٣١٤، ٤٣١١).\n(١) في (أ): وهو.\n(٢) في (ش)، (أ): الأمنية.\n(٣) في (أ): والده.\n(٤) في جميع النسخ: واستجيب. ولعل المثبت الصواب، فالمصنف يقصد الخبر في الآيتين: ﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ﴾، و﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾.\n(٥) في (ح): كذبًا.\n(٦) في (أ): تعالى عن ذلك علوًا كبيرًا.\n\"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٨٩.","vol":"4","page":520},{"text":"ودليل (١) هذا التأويل:\n[٣٦١] ما أخبرنا أحمد بن أُبي (٢) قال: أنا محمد بن عمران (٣) قال: نا الحسن بن سفيان (٤) قال: حدثنا ابن أبي شيبة (٥) قال: نا يزيد بن هارون (٦) قال: نا عبد الرحمن بن أبي بكر بن أبي مليكة (٧)، عن موسى بن عقبة (٨)،\n_________\n= وقال الطبري: ولا يكون ذلك -أي: النسخ- إلَّا في الأمر، والنهي، والحظر، والإطلاق، والمنع والإباحة. فأما الأخبار فلا يكون فيها ناسخ ولا منسوخ. \"جامع البيان\" للطبري ١/ ٤٧٥.\nانظر: \"مناهل العرفان\" ٢/ ١٠٨.\n(١) في (ح): دليل.\n(٢) أحمد بن أُبي أبو عمر الفراتي، لم يذكر بجرح أو تعديل.\n(٣) محمد بن عمران لم يتبين لي من هو.\n(٤) الإمام، الحافظ، الثبت.\n(٥) عبد الله أبو بكر بن أبي شيبة، ثقة، حافظ.\n(٦) يزيد بن هارون، ثقة، متقن.\n(٧) عبد الرحمن بن أبي بكر بن عبيد الله بن أبي مليكة التيمي المدني.\nضعيف. من السابعة. \"الضعفاء الكبير\" للعقيلي ٢/ ٤٢٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٩١، \"تقريب التهذيب\" لابن حجر (٣٨١٣).\n(٨) في (ح): أبي عقبة.\nموسى بن عقبة بن أبي عياش الأسدي مولى آل الزبير أبو محمد المدني.\nثقة، فقيه، إمام في المغازي، لم يصح أن ابن معين لينه. توفي سنة (١٤١ هـ)، وقيل بعد ذلك.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٥٤، \"تهذيب الكمال\" للمزي ٢٩/ ١١٥، \"تهذيب التهذيب\" لابن حجر ٤/ ١٨٣، \"تقريب التهذيب\" لابن حجر (٦٩٩٢)، \"هدي الساري\" لابن حجر (ص ٤٤٦).","vol":"4","page":521},{"text":"عن نافع (١)، عن ابن عمر (٢) عن النبي - ﷺ - قال (٣): \"من فتح له (٤) في الدعاء فتحت له أبواب الإجابة\" (٥).\n* * *\n_________\n(١) نافع مولى ابن عمر، ثقة ثبت.\n(٢) الصحابي المشهور.\n(٣) في (ح): أنَّه قال.\n(٤) في (ح) زيادة: باب.\n(٥) [٣٦١] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وشيخ شيخه لم يتبين لي من هو، وفيه أيضًا ابن أبي مليكة ضعيف.\nالتخريج:\nالحديث في \"مصنف ابن أبي شيبة\" ١٠/ ١٥ (٢٩٦٥٦).\nورواه الترمذي في كتاب الدعوات، باب في دعاء النبي - ﷺ - (٣٥٤٨) عن الحسن ابن عرفة، وقال: حديث غريب لا نعرفه إلَّا من حديث عبد الرحمن بن أبي بكر القرشي وهو ضعيف. ورواه الحاكم في \"المستدرك\" ١/ ٦٧٥ من طريق العباس ابن محمد الدوري، وقال: هذا حديث صحيح الإسناد، ولم يخرجاه، وتعقبه الذهبي بقوله: المليكي ضعيف.\nورواه العقيلي في \"الضعفاء الكبير\" ٢/ ٤٢٤ من طريق محمد بن أبي نعيم.\nوالسهمي في \"تاريخ جرجان\" (ص ٢٨٤) من طريق علي بن سلمة اللبقي. كلهم عن يزيد بن هارون به بنحوه، وفيه زيادة، وبلفظ (أبواب الرحمة)، وفي \"المستدرك\": (أبواب الجنّة).\nقال ابن حجر: رواه الترمذي بسند لين، وصححه الحاكم فوهم.\n\"فتح الباري\" ١١/ ١٤١.","vol":"4","page":522},{"text":"وأوحى الله -﷿- إلى داود -﵇-: قل للظلمة لا يدعوني فإني أوجبت على نفسي أن أجيب من دعاني، وإني (١) إذا أجبت الظالمين لعنتهم (٢). وقيل: إن الله تعالى يجيب دعاء المؤمن في الوقت إلَّا أنَّه يؤخر إعطاء مراده؛ ليدعوه فيسمع صوته، يدل عليه:\n[٣٦٢] ما أخبرنا أبو عمرو الفراتي (٣)، قال: أنا أبو موسى عمران بن موسى (٤)، قال: أنا (٥) مسدد (٦)\n_________\n(١) في (ح): وإن.\n(٢) رواه الإمام أحمد في \"الزهد\" (ص ١١٧)، وابن أبي شيبة في \"مصنفه\" ١١/ ٨٩ (٣٢٤٢٤)، ١٢/ ١٤٠ (٣٥٢٥٦)، وهناد في \"الزهد\" ٢/ ٤٠٦ (٧٨٧) من طريق الأعمش عن ابن عباس به موقوفًا بلفظ (لا يذكرني). والأعمش لم يدرك ابن عباس. ورواه البيهقي في \"شعب الإيمان\" ٦/ ٥٥ (٧٤٨٣) من طريق آخر عن ابن عباس، وفي السند إليه من لم أجد له ترجمة. وعزاه السيوطي إلى ابن عساكر \"تاريخ دمشق\"، ورمز لضعفه، وتعقبه المناوي بقوله: وهو قصور، فقد خرجه الحاكم، والبيهقي في \"الشعب\"، والديلمي. \"فيض القدير\" ٣/ ٩٣.\nانظر \"فردوس الأخبار\" ١/ ١٧٦ (٤٩٧)، \"ضعيف الجامع الصغير\" للألباني ١/ ٢٣٠ قلت: لم أجده في \"المستدرك\" للحاكم.\n(٣) أحمد بن أُبي، لم أجد فيه جرحًا ولا تعديلًا.\n(٤) الخبوشاني، قال الحاكم: كان شيخا يشبه المشايخ.\n\"تاريخ بغداد\" للخطيب ١٢/ ٢٦٨.\n(٥) في (أ): ثنا.\n(٦) مسدد بن قَطَن بن إبراهيم المزكي أبو الحسن النيسابوري.\nقال الحاكم: كان من مزكي عصره، المقدم في الزهد، والورع، والتمكن في العقل، تورع عن الرواية عن يحيى بن يحيى لصغر سنه. وقال ابن ماكولا: وكان =","vol":"4","page":523},{"text":"قال: أنا (١) داود بن رشيد (٢)، قال: نا عمر بن (عبد الواحد (٣)، عن إسحاق) (٤) بن عبد الله بن أبي فروة (٥)، عن محمد بن المنكدر (٦)، عن\n_________\n= ثقة. توفي سنة (٣٠١ هـ).\n\"الإكمال\" لابن ماكولا ٧/ ٢٤٩، \"سير أعلام النبلاء\" للذهبي ١٤/ ١١٩، \"شذرات الذهب\" لابن العماد ٤/ ٩.\n(١) في (ش)، (أ): نا.\n(٢) داود بن رشيد الهاشمي مولاهم أبو الفضل الخوارزمي.\nثقة. توفي سنة (٢٣٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٢١، \"تهذيب التهذيب\" لابن حجر ١/ ٥٦٣، \"تقريب التهذيب\" لابن حجر (١٧٨٤).\n(٣) عمر بن عبد الواحد بن قيس السلمي أبو حفص الدمشقي.\nثقة. ولد سنة (١١٨ هـ)، وتوفي سنة (٢٠٠ هـ)، وقيل بعدها.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٢٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٤١، \"تقريب التهذيب\" لابن حجر (٤٩٤٣).\n(٤) كذا في (ح) وهو الصواب. وأما في (س) و(ش): عبد الواحد بن أبي إسحاق.\nوفي (أ): عبد الواحد بن إسحاق.\n(٥) إسحاق بن عبد الله بن أبي فروة الأموي مولاهم أبو سليمان المدني.\nمتروك. توفي سنة (١٤٤ هـ).\n\"المجروحين\" لابن حبان ١/ ١٣١، \"تهذيب التهذيب\" لابن حجر ١/ ١٢٣، \"تقريب التهذيب\" لابن حجر (٣٦٨).\n(٦) محمد بن المنكدر بن عبد الله بن الهُدَير التيمي أبو عبد الله ويقال أبو بكر المدني. ثقة، فاضل. توفي سنة (١٣٠ هـ) أو (١٣١ هـ). وقال سفيان بن عيينة: بلغ نيفًا وسبعين سنة. قال ابن حجر: فيكون مولده على هذا قبل سنة ستين بيسير فتكون روايته عن عائشة، وأبي هريرة، وأبي أيوب الأنصاري، وأبى قتادة، وسفينة ونحوهم مرسلة. وذكر الذهبي أنَّه ولد سنة بضع وثلاثين. =","vol":"4","page":524},{"text":"جابر بن عبد الله (١) قال: قال رسول الله - ﷺ -: \"إن العبد ليدعو الله، وهو يحبه (٢)، فيقول: يا جبريل اقض لعبدي هذا حاجته، وأخرها، فإني أحب أن لا أزال أسمع صوته، وإن العبد ليدعو الله -﷿-، وهو يبغضه، فيقول: يا جبريل اقض لعبدي هذا حاجته بإخلاصه (٣)، وعجلها؛ فإني أكره أن (٤) أسمع صوته\" (٥).\n_________\n= \"التاريخ الكبير\" للبخاري ١/ ٢١٩، \"سير أعلام النبلاء\" للذهبي ٥/ ٣٥٣، \"جامع التحصيل\" للعلائي (ص ٢٧٠)، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٠٩، \"تقريب التهذيب\" لابن حجر (٦٣٢٧).\n(١) صحابي، مشهور.\n(٢) في (أ): يجيبه.\n(٣) في (أ)، لإخلاصه.\n(٤) ساقطة من (ح).\n(٥) [٣٦٢] الحكم على الإسناد:\nفي إسناده إسحاق بن أبي فروة متروك.\nالتخريج:\nرواه الطبراني في \"المعجم الأوسط\" ٨/ ٢١٦ (٨٤٤٢) من طريق محمد بن بكير، ورواه في \"الدعاء\" ٢/ ٨٢١ (٨٧) من طريق الحكم بن موسى كلاهما عن سويد ابن عبد العزيز.\nورواه عبد الغني المقدسي في \"الترغيب في الدعاء\" (ص ٩١) (٥١) من طريق يحيى بن حمزة كلاهما عن إسحاق بن أبي فروة به بنحوه.\nوقال الهيثمي: رواه الطبراني في \"الأوسط\" وفيه إسحاق بن عبد الله بن أبي فروة وهو متروك. \"مجمع الزوائد\" ١٠/ ١٥١.\nوالحديث ذكره الديلمي في \"فردوس الأخبار\" ١/ ٢٥١ (٩٧٢) من حديث أنس بن مالك وقد رواه عبد الغني المقدسي في \"الترغيب في الدعاء\" (ص ٩١) (٥٢) من طريق إسحاق بن أبي فروة عن يزيد بن عبد الله الرقاشي عن أنس به مرفوعًا. =","vol":"4","page":525},{"text":"وبلغنا عن (يحيى بن سعيد) (١) أنَّه قال: رأيت رب العزة ﷻ (٢) في المنام، فقلت: يا رب كم أدعوك فلا تستجيب لي! فقال: يا يحيى إني أحب أن أسمع صوتك (٣). وقال بعضهم: إن للدعاء آدابًا (٤)، وشرائط هي أسباب الإجابة (٥)، ونيل المنُية (٦)، فمن راعاها (٧) واستكملها كان من أهل الإجابة، ومن أهملها (٨) وأخلَّ (٩) بها؛ فهو من أهل الاعتداء في الدعاء (١٠).\nويحكى أن (١١) إبراهيم بن أدهم (١٢) ﵀ قيل له: ما بالنا\n_________\n= وهذا إسناد أشد ضعفًا من إسناد جابر، فيه إسحاق بن أبي فروة وقد تقدم، وفيه أيضًا يزيد بن عبد الله الرقاشي، لم أجد له ترجمة، والظاهر أنَّه يزيد بن أبان الرقاشي فهو المشهور بالرواية عن أنس بن مالك - ﵁ -، قال ابن حجر: ضعيف. \"تقريب التهذيب\" لابن حجر (٧٦٨٣).\n(١) في (أ): سعيد بن يحيى.\n(٢) من (ش).\n(٣) ذكره القشيري في \"الرسالة القشيرية\" ٢/ ٥٢٨.\n(٤) كذا في هامش (س) و(ح)، (أ). وأما في (س): أدبًا. وفي (ش): آداب.\n(٥) في (ش)، (أ): للإجابة.\n(٦) في (ش): الأمنية.\n(٧) في (أ): راعها.\n(٨) في (ش)، (ح)، (أ): أغفلها.\n(٩) في (ش): أو أخل.\n(١٠) انظر: \"شعب الإيمان\" للبيهقي ٢/ ٤٤ - ٤٦، \"إحياء علوم الدين\" للغزالي ١/ ٣٦٦ - ٣٦٦.\n(١١) في (ح): عن.\n(١٢) إبراهيم بن أدهم بن منصور العجلي، وقيل التميمي أبو إسحاق البلخي، ثقة.","vol":"4","page":526},{"text":"ندعو الله فلا يستجيب لنا؟ فقال (١): لأنكم عرفتم الله فلم (٢) تطيعوه، وعرفتم الرسول (٣) - ﷺ - (٤) فلم تتبعوا سنته، وعرفتم (٥) القرآن فلم تعملوا به (٦)، وأكلتم نعمة (٧) الله فلم تؤدوا شكرها، وعرفتم الجنّة فلم تطلبوها، وعرفتهم النار فلم تهربوا منها، وعرفتم الشيطان فلم تحاربوه ووافقتموه، وعرفتم الموت فلم تستعدوا له، ودفنتم الأموات فلم تعتبروا بهم، وتركتم عيوبكم، واشتغلتم بعيوب الناس (٨).\n\n<span data-type=\"title\" id=toc-559>١٨٧ </span>- قوله - ﷿ -: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ﴾ الآية (٩).\nقال المفسرون: كان الرجل في ابتداء الأمر إذا أفطر حل له الطعام والشراب والجماع إلى أن يصلي العشاء الآخرة أو يرقد قبلها، فإذا صلى العشاء الآخرة (١٠) أو رقد قبل الصلاة، ولم يفطر حرم عليه الشراب والطعام (١١) والنساء إلى مثلها من القابلة، ثم إنّ عمر بن\n_________\n(١) في (أ): قال.\n(٢) في (ح): فلا.\n(٣) في (أ): الرسل.\n(٤) من (ش).\n(٥) في (أ): وعلمتم.\n(٦) في (ح): بما فيه.\n(٧) في (ح): نعم.\n(٨) رواه أبو نعيم في \"حلية الأولياء\" ٨/ ١٥.\n(٩) (الرفث إلى نسائكم: الآية) ساقطة من (أ).\n(١٠) ساقطة من (أ).\n(١١) في (ح)، (أ): الطعام والشراب.","vol":"4","page":527},{"text":"الخطاب - ﵁ - واقع أهله بعد ما صلى العشاء الآخرة، فلما اغتسل أخذ يبكي، ويلوم نفسه، فأتى النبي - ﷺ - فقال: يا رسول الله، إني أعتذر (إليك وإلى الله) (١) من نفسي هذِه الخاطئة، إني رجعت (٢) إلى أهلي بعد ما صليت عشاء الآخرة، فوجدت رائحة طيبة، فسولت لي نفسي، فجامعت أهلي، فهل تجد لي من رخصة؟\nفقال النبي - ﷺ -: \"ما كنت جديرًا بذلك يا عمر\". فقام رجال فاعترفوا بالذي كانوا صنعوا بعد العشاء الآخرة (٣)، فنزل (٤) في عمر وأصحابه ﴿أُحِلَّ لَكُمْ﴾ (٥)\n_________\n(١) في (ح): إلى الله وإليك.\n(٢) في (أ): راجعت.\n(٣) ساقطة من (ح).\nقال ابن حجر: فاتفقت الروايات في حديث البراء على أن المنع من ذلك كان مقيدًا بالنوم، وهذا هو المشهور في حديث غيره. وقيد المنع من ذلك في حديث ابن عباس بصلاة العتمة ... ويحتمل أن يكون ذكر صلاة العشاء؛ لكون ما بعدها مظنة النوم غالبًا، والتقييد في الحقيقة إنما هو بالنوم كما في سائر الأحاديث. \"فتح الباري\" ٤/ ١٣٠.\n(٤) في (ح): فنزلت.\n(٥) رواه بهذا اللفظ الطبري في \"جامع البيان\" ٢/ ١٦٥ من طريق عطية العوفي عن ابن عباس.\nقال الشيخ أحمد شاكر ٣/ ٤٩٧ (٢٩٤٣): هذا الحديث بالإسناد المسلسل بالضعفاء. ومن طريق عطية رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٦ (١٦٨) مختصرًا.","vol":"4","page":528},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nروى القصة بنحوها أبو داود في كتاب الصيام، باب مبدأ فرض الصيام (٢٣١٣)، والبيهقي في \"السنن الكبرى\" ٤/ ٢٠٠، والخطيب في \"الأسماء المبهمة والأنباء المحكمة\" (ص ٤٦٤) من طريق عكرمة عنه بنحوه، وأبهم اسم عمر في هذِه الرواية. ورواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٣٨) (٥٢)، والطبري ٢/ ١٦٤ من طريق علي بن أبي طلحة عنه بنحوه. ورواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٣٨) (٥١) عن عطاء الخراساني عنه بنحوه. وقال ابن كثير: وقال موسى بن عقبة عن غريب عن ابن عباس وذكر نحوه.\n\"تفسير القرآن العظيم\" ٢/ ١٩٥.\nونقله عن ابن كثير ابن حجر، وقال: وهذا سند صحيح. \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٣٦ - ٤٣٧.\nوورد نحوه من حديث كعب بن مالك رواه الإمام أحمد في \"مسنده\" ٣/ ٤٦٠ (١٥٧٩٥)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٤١) (٥٧)، والطبري ٥/ ١٦٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٣١١ (١٦٧٧)، والخطيب في \"الأسماء المبهمة والأنباء المحكمة\" (ص ٤٦٥).\nوعزاه السيوطي إلى ابن المنذر أيضًا وقال: بسند حسن. \"الدر المنثور\" ١/ ٣٥٧.\nوقال الهيثمي: رواه أحمد، وفيه ابن لهيعة، وحديثه حسن، وقد ضعف. \"مجمع الزوائد\" ٦/ ٣٢٠.\nوعزاه ابن حجر والسيوطي من حديث أبي هريرة إلى الطبري.\nانظر: \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٤٠، \"الدر المنثور\" ١/ ٣٥٧.\nوذكره ابن كثير في أواخر إسناده فقال: وقال سعيد بن أبي عروبة: عن قيس بن سعد عن عطاء بن أبي رباح عن أبي هريرة ... فذكره بنحو حديث ابن عباس.\n\"تفسير القرآن العظيم\" ٢/ ١٩٥.\nقال الشيخ أحمد شاكر: ولم نجده في الطبري؛ فإما أنَّه سقط من الناسخين، وإما هو في موضع آخر من الطبري. وقال أيضًا: فهذا إسناد صحيح من سعيد بن أبي =","vol":"4","page":529},{"text":"أي: أطلق وأبيح (١) ﴿ليلَةَ الْصِّيَامِ﴾ أي (٢): في ليلة الصيام ﴿الْرَّفَثُ﴾ (٣) قرأ ابن مسعود، والأعمش (الرفوث إلى نسائكم) (٤) والرفث (٥)، كناية عن الجماع.\nقال ابن عباس: إن الله تعالى حيي كريم يكني (٦) فما ذكر الله في القرآن من المباشرة، والملامسة، والإفضاء، والدخول، والرفث فإنما\n_________\n= عروبة إلى أبي هريرة؛ أما ما وراء سعيد فلا ندري ما حاله حتَّى نعرف رواته ٤٩٩/ ٣ - ٤٩٩ قلت: رواه من هذا الطريق الخطيب في \"الأسماء المبهمة\" (ص ٤٦٨)، وقال ابن حجر: فروينا في \"جزء إبراهيم بن أبي ثابت\" من طريق عطاء عن أبي هريرة.\n\"فتح الباري\" ٤/ ١٣٠.\nقال! بن كثير: وهكذا روي عن مجاهد، وعطاء، وعكرمة، وقتادة، وغيرهم في سبب نزول هذِه الآية في عمر بن الخطاب ومن صنع كما صنع.\n\"تفسير القرآن العظيم\" ٢/ ١٩٦.\n(١) في (أ): وأبيح لكم.\n(٢) ساقطة من (ح).\n(٣) في (أ) زيادة: إلى نسائكم.\n(٤) عزاها إلى ابن مسعود الفراءُ في \"معاني القرآن\" ١/ ١١٤، والطبري في \"جامع البيان\" ٢/ ١٦١، الماوردي في \"النكت والعيون\" ١/ ٢٤٤، والزمخشري في \"الكشاف\" ١/ ٢٢٩ - ٢٣٠، وابن عطية في \"المحرر الوجيز\" ١/ ٢٥٦ - ٢٥٧، وأبو حيان في \"البحر المحيط\" ٢/ ٥٥.\nوعزاها إليه وإلى الأعمش الكرماني في \"شواذ القراءة\" (٣٧ ب).\n(٥) في (ح) وهامش (ش) زيادة: والرفوث.\nوفي (أ).\nبرفع الراء والفاء وبواو والرفوث والرفث.\n(٦) زيادة من (ح)، (أ) وهامش (ش). =","vol":"4","page":530},{"text":"يعني به الجماع (١).\nقال (٢) الشاعر (٣):\nفظلنا هنالك في نعمة ... وكل اللذاذة غير الرفث\nوقال القتيبي: الرفث (٤) هو الإفصاح بما يجب أن يكنى عنه (٥) من (٦) ذكر النكاح (٧).\nوأصله: الفحش، والقول القبيح.\nقال العجاج:\nورب أسراب حجيج كُظَّم ... عن اللغا ورفث التَّكلُّم (٨)\n_________\n(١) رواه الثوري في \"تفسيره\" (ص ٦٣ - ٦٤) (٩٠)، والطبري في \"جامع البيان\" ٣/ ١٦١، ٢٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٧ (١٦٨١)، ١/ ٣٤٦ (١٨٢٤)، ورواه أيضًا ابن المنذر، والبيهقي كما في \"الدر المنثور\" ١/ ٣٥٨. وذكره السمرقندي في \"بحر العلوم\" ١/ ١٨٥.\n(٢) في (ح): وقال.\n(٣) لم اهتد إلى قائله وهو في \"البحر المحيط\" لأبي حيان ٢/ ٣٤، \"الدر المصون\" للسمين الحلبي ٢/ ٢٩٣.\n(٤) من (ش)، (ح)، (أ).\n(٥) في (ش)، (ح)، (أ): به.\n(٦) في (أ): عن.\n(٧) \"تفسير غريب القرآن\" (ص ٧٤).\n(٨) البيت في \"ديوانه\" (ص ٢٩٦)، وفي \"الصحاح\" للجوهري ٥/ ٢٠٢٢ (كظم)، =","vol":"4","page":531},{"text":"(وقال الزجاج) (١): الرفث (٢) كلمة جامعة لكل ما يريده الرجال من النساء (٣).\nقال الشاعر (٤):\nويرين من أنس الحديث ذوايبا ... وبهن عن رفث الرجال نفار\nوقوله (٥) ﴿هُنَّ لِبَاسٌ لَكُمْ﴾ أي: (٦) سكن لكم ﴿وَأَنْتُمْ لبَاسٌ﴾ سكن ﴿لَّهُنَّ﴾ (٧) قاله أكثر المفسرين (٨)، نظيره قوله تعالى: ﴿وَجَعَلْنَا الْلَّيْلَ لِبَاسًا﴾ (٩) (١٠) أي: سكنًا، ودليله قوله: ﴿وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ\n_________\n= وفي \"لسان العرب\" لابن منظور ١٢/ ١٦ (كظم)، وعجزه في \"المحتسب\" لابن جني ٢/ ٢٤٧، \"جامع البيان\" للطبري ٢/ ١٦٢. وأسراب: قطع. وكُظَّم: لا تتكلم بالكلام القبيح. من \"الديوان\".\n(١) زيادة من (ح)، (أ).\n(٢) في النسخ: كل.\n(٣) \"معاني القرآن\" ١/ ٢٥٥.\n(٤) لم أعثر على قائله وهو في \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٩٥، \"البحر المحيط\" لأبي حيان ٢/ ٣٣، \"الدر المصون\" للسمين الحلبي ٢/ ٢٩٣.\n(٥) ساقطة من (ح)، (أ). وفي (ش): قوله.\n(٦) ساقطة من (ح)، (أ).\n(٧) في (ش): لباس لهن سكن. وفي (ح): لباس لهن سكن لهن.\n(٨) \"جامع البيان\" للطبري ٢/ ١٦٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣١٦ (١٦٧٥)، \"معاني القرآن\" للزجاج ١/ ٢٥٦.\n(٩) النبأ: ١٠.\n(١٠) (وجعلنا) ساقطة من (ح).","vol":"4","page":532},{"text":"﴿إِلَيْهَا﴾ (١).\nوقال أصحاب المعاني: اللباس: الشعار الَّذي يلي الجلد من الثياب، فسمى كل واحد من الزوجين لباسًا لتجردهما عند النوم واجتماعهما (في ثواب واحد، وانضمام جسد كل واحد منهما إلى جسد صاحبه، حتَّى يصير كل واحد منهما لصاحبه) (٢) كالثوب الَّذي يلبسه (٣).\nقال نابغة بني جعدة (٤):\nإذا ما الضجيع ثنى جيدها ... تثنت (فكانت عليه) (٥) لباسًا\nفكنى عن اجتماعهما (٦) متجردين في فراش واحد باللباس، يدل على صحة هذا التأويل قول الربيع بن أنس في هذِه الآية (٧): هن\n_________\n(١) الأعراف: ١٨٩.\n(٢) زيادة من (ح)، (أ).\n(٣) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٤١)، \"جامع البيان\" للطبري ٢/ ١٦٢، \"تهذيب اللغة\" للأزهري ١٢/ ٤٤٤ (لبس).\n(٤) \"ديوانه\" (ص ٨١)، وفي \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٤٢)، \"الشعر والشعراء\" لابن قتيبة (ص ١٨١)، والطبري في \"جامع البيان\" ٢/ ١٦٢، وعجزه في \"مجاز القرآن\" (ص ٦٧) ويروى عطفها بدل جيدها، وتداعت بدل تثنت.\n(٥) في (ح): عليه فكان.\n(٦) في (ح): اجتماعها.\n(٧) ساقطة من (ح)، (أ).","vol":"4","page":533},{"text":"لحاف لكم، وأنتم لحاف لهن (١).\nوقال بعضهم: يقال لما ستر الشيء، وواراه: لباس، فجائز أن يكون كل واحد منهما سترًا لصاحبه عما لا يحل (٢)، كما ورد (٣) في الخبر \"من تزوج فقد أحرز دينه\" (٤)\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ١٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٦ (١٦٧٦).\n(٢) \"جامع البيان\" للطبري ٢/ ١٦٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٩٥ - ٢٩٦.\n(٣) في (ح): جاء. وفي (أ): روي.\n(٤) في (أ): نصف دينه.\nرواه الطبراني في \"المعجم الأوسط\" ٧/ ٣٣٢ (٧٦٤٧)، والأصبهاني في \"الترغيب والترهيب\" ٣/ ٢٤٩ (٢٤٥٧) من طريق جابر الجعفي عن يزيد الرقاشي عن أنس قال: قال رسول الله - ﷺ -: \"من تزوج فقد استكمل نصف الإيمان، فليتق الله في النصف الباقي\".\nقال الهيثمي: وفيهما يزيد الرقاشي وجابر الجعفي وكلاهما ضعيف وقد وثقا. \"مجمع الزوائد\" ٤/ ٢٥٢.\nورواه ابن الجوزي من طريق هياج بن بسطام عن خالد الحذاء عن يزيد الرقاشي به بنحوه، وقال: هذا حديث لا يصح. وأعله بيزيد الرقاشي. \"العلل المتناهية\" ٢/ ١٢٢ (١٠٠٥).\nورواه الطبراني في \"المعجم الأوسط\" ٨/ ٣٣٥ (٨٧٩٤)، والبيهقي في \"شعب الإيمان\" ٤/ ٣٨٢ (٥٤٨)، والخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٦٧ من طريق الخليل بن مرة عن يزيد الرقاشي به بنحوه.\nوالخليل: ضعيف.\n\"تقريب التهذيب\" لابن حجر (١٧٥٧).\nورواه الطبراني في \"المعجم الأوسط\" ١/ ٢٩٤ (٩٧٢)، والحاكم في =","vol":"4","page":534},{"text":"وستر (١) أيضًا فيما يكون بينهما من الجماع عن أبصار الناس، يدل عليه قول ابن زيد في قوله، - ﷿ - ﴿هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَّهُنَّ﴾ قال: المواقعة (٢).\nقال (٣) أبو عبيدة وغيره: يقال للمرأة (٤) هي لباسك، وفراشك، وإزارك (٥).\n_________\n= \"المستدرك\" ٢/ ١٧٥، وعنه البيهقي في \"شعب الإيمان\" ٤/ ٣٨٣ (٥٤٨٧) من طريق عمرو بن أبي سلمة التنيسي قال: حدثنا زهير بن محمد قال: أخبرني عبد الرحمن بن زيد عن أنس بن مالك بنحوه. وقال الحاكم في: هذا حديث صحيح الإسناد، ولم يخرجاه، وعبد الرحمن هذا هو ابن زيد بن عقبة الأزرق مدني ثقة مأمون.\nووافقه الذهبي، لكن قال المناوي: قال الحاكم: صحيح، فتعقبه الذهبي بأن زهيرًا وثق وله مناكير.\n\"فيض القدير\" للمناوي ٦/ ١٧٧.\nوقال ابن حجر: سنده ضعيف. \"التلخيص الحبير\" ٣/ ١١٧.\nفي الإسناد زهير بن محمد رواية أهل الشام عنه غير مستقيمة، فضعف بسببها.\n\"تقريب التهذيب\" لابن حجر (٢٠٤٩) وعمرو بن أبي سلمة دمشقي.\nوحسن الألباني الحديث بمجموع الطريقين. \"السلسلة الصحيحة\" ١/ ٢٠٠ (٦٢٥)، \"صحيح الجامع الصغير\" ١/ ١٧٦ (٤٤٣).\n(١) في (ش)، (ح)، (أ): وسترًا.\n(٢) في (ز): للمواقعة.\nرواه الطبري في \"جامع البيان\" ٢/ ١٦٣.\n(٣) في (ح): وقال.\n(٤) كتبت في (ش) هكذا: للامرأة.\n(٥) \"مجاز القرآن\" لأبي عبيدة ١/ ٦٧.","vol":"4","page":535},{"text":"قال (١) رجل (٢) لعمر بن الخطاب - ﵁ -:\nألا أبلغ أبا حفص رسولًا ... فدى لك من أخي ثقة إزاري\nقال أبو عبيدة: أي (٣): نسائي.\nوقيل: نفسي (٤).\nوقوله (٥): ﴿عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنْفُسَكُمْ﴾ أي: تخونونها (٦)، وتظلمونها بالمجامعة بعد العشاء الآخرة في ليالي الصوم ﴿فَتَابَ عَلَيْكُمْ﴾ فتجاوز عنكم ﴿وَعَفَا عَنْكُمْ﴾ محا ذنوبكم ﴿فَالْآنَ﴾ وهو حد زمانين ماض وآت (٧).\n_________\n(١) في (ش): وقال.\n(٢) القائل نفيلة الأكبر الأشجعي، وكنيته أبو المنهال، وكان كتب إلى عمر بن الخطاب أبياتًا من الشعر يشير فيها إلى رجل كان واليًا على مدينتهم في قصة طويلة.\n\"لسان العرب\" لابن منظور ١/ ١٣١ (أزر)، \"تاج العروس\" ١٠/ ٤٥ (أزر)، \"الإصابة\" لابن حجر ١/ ٢٧٣، والبيت غير منسوب في \"معاني القرآن\" للزجاج ١/ ٢٥٦، \"غريب الحديث\" للخطابي ٢/ ١٠١، \"الصحاح\" للأزهري ٢/ ٥٧٨ (أزر).\n(٣) ساقطة من (ش)، (ح).\n(٤) \"غريب الحديث\" للخطابي ٢/ ١٠١، \"الصحاح\" للأزهري ٢/ ٥٧٨ (أزر).\n(٥) ساقطة من (ش). وألحقت في هامش (ز).\n(٦) في (ح): تخونوها.\n(٧) \"إملاء ما من به الرحمن\" للعكبري ١/ ٨٣.","vol":"4","page":536},{"text":"﴿بَاشِرُوهُنَّ﴾ جامعوهن حلالًا، سميت (المجامعة مباشرة) (١) لملاصقة (٢) بشرة كل واحد منهما صاحبه (٣).\n﴿وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ﴾ عليكم (٤).\nقرأ (٥) معاذ بن جبل: (واتبعوا) (٦) من الإتباع.\nوقرأ الأعمش (وأتوا ما كتب الله لكم) (٧). أي: افعلوه.\nوقراءة العامة الصحيحة ﴿وَابْتَغُواْ﴾ أي: اطلبوا، يقال: بغى الشيء يبغيه بغية وبغاءً، وابتغاه يبتغيه ابتغاء، أي (٨): طلبه.\n﴿مَا كَتَبَ اللَّهُ﴾ قضى الله (٩).\n_________\n(١) في (ح): المباشرة مجامعة.\n(٢) في (ش)، (ح)، (أ): لتلاصق.\n(٣) في (ش)، (ح)، (أ): بصاحبه. وفي (ز): لصاحبه.\n\"مقاييس اللغة\" لابن فارس ١/ ٢٥١ (بشر).\n(٤) ساقطة من (ش)، (ح)، (أ).\n(٥) في (ح): قراءة.\n(٦) لم أجد من عزاها إلى معاذ وهي قراءة الحسن البصري ومعاوية بن قرة وجوزها ابن عباس.\nانظر: \"معاني القرآن\" للفراء ١/ ١١٤، \"جامع البيان\" للطبري ٢/ ١٧٠، \"المحرر الوجيز\" لابن عطية ١/ ٢٥٨، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٩٧، \"البحر المحيط\" لأبي حيان ٢/ ٥٧، \"الدر المصون\" للسمين الحلبي ٢/ ٢٩٦.\n(٧) قرأ معاذ. . كتب الله لكم ألحقت في هامش (ش).\nوعزاها للأعمش الزمخشري في \"الكشاف\" ١/ ٢٣١.\n(٨) في (ح): إذا.\n(٩) في (ح): ما كتب الله لكم قضى الله. وفي (أ): ما كتب الله لكم قضى الله لكم.","vol":"4","page":537},{"text":"وقيل: كتب في اللوح المحفوظ.\nوقال (١) أكثر المفسرين: يعني الولد (٢).\nقال (٣) مجاهد: إن لم تلد هذِه فهذِه (٤). وقال ابن زيد: (وابتغوا ما حل الله لكم) (٥) من الجماع (٦).\nوقال (٧) قتادة: وابتغوا الرخصة التي كتب الله (٨) لكم.\nوقال معاذ بن جبل: وابتغوا ما كتب الله لكم يعني: ليلة القدر (٩).\nوكذلك روى أبو الجوزاء عن ابن عباس (١٠).\n_________\n(١) في (ح): قال.\n(٢) \"جامع البيان\" للطبري ٢/ ١٦٩ - ١٧٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣١٧ (١٦٨٢)، \"تفسير القرآن العظيم\" لابن كثير ٢/ ١٩٦ - ١٩٧، \"الدر المنثور\" للسيوطي ١/ ٣٥٩.\n(٣) في (أ): وقال.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ١٦٩.\n(٥) في (أ): وابتغوا ما كتب الله لكم ما أحل لكم.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ١٦٩.\n(٧) زيادة من (ح)، (أ).\n(٨) لفظ الجلالة ساقط من (ز).\nرواه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٧١، والطبري في \"جامع البيان\" ٢/ ١٧٠، وذكره الجصاص في \"أحكام القرآن\" ١/ ٢٢٧.\n(٩) ذكره الطبري في \"جامع البيان\" ٢/ ١٧٠ - عن شيخه أبي هشام الرفاعي- والبغوي في \"معالم التنزيل\" ١/ ٢٠٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٩٧، وأبو حيان في \"البحر المحيط\" ٢/ ٥٧.\n(١٠) رواه الطبري في \"جامع البيان\" ٢/ ١٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٧ (١٦٨٣)، وابن المنذر كما في \"الدر المنثور\" ١/ ٣٥٩، وذكره الجصاص في \"أحكام القرآن\" ١/ ٢٢٧.","vol":"4","page":538},{"text":"وأشبه الأقاويل بظاهر الآية قول من تأوله على الولد؛ لأنه عقيب قوله: ﴿فَالْآنَ بَاشِرُوهُنَّ﴾. وهو أمر إباحة وندب (١) كقوله - ﷺ - \"تناكحوا تكثروا، فإني أباهي بكم الأمم يوم القيامة حتى بالسقط\" (٢). وقال أهل\n_________\n(١) \"أحكام القرآن\" للجصاص ١/ ٢٢٨، \"إعراب القرآن\" للنحاس ١/ ٢٩٠.\n(٢) السقط: بالكسر، والفتح، والضم، والكسر أكثرها: الولد الذي يسقط من بطن أمه قبل تمامه. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٧٨، \"القاموس المحيط\" للفيروزآبادي (ص ٨٦٦) (سقط).\nقال البيهقي: قال الشافعي: وبلغنا أن رسول الله - ﷺ - قال: \"تناكحوا تكثروا، فإني أباهي بكم الأمم حتى بالسَّقْطِ\".\n\"معرفة السنن والآثار\" ١٠/ ١٧.\nوأورده الغزالي في \"إحياء علوم الدين\" بهذا اللفظ، وقال العراقي: وذكره بهذِه الزيادة البيهقي في \"معرفة السنن والآثار\" عن الشافعي أنه بلغه ٢/ ٢٥، ونقله عن البيهقي -أيضًا- ابن حجر في \"التلخيص الحبير\" ٣/ ١١٦.\nوقال ابن حجر: رواه صاحب \"مسند الفردوس\" من طريق محمد بن الحارث عن محمد بن عبد الرحمن البيلماني عن أبيه، عن ابن عمر قال: قال رسول الله - ﷺ -: \"حجوا تستغنوا، وسافروا تصحوا، وتناكحوا تكثروا، فإني أباهي بكم الأمم\". والمحمدان ضعيفان.\n\"التلخيص الحبير\" ٣/ ١١٦.\nوقال العراقي. رواه أبو بكر بن مردويه في \"تفسيره\" من حديث ابن عمر دون قوله: \"حتى بالسقط\" وإسناده ضعيف. \"إحياء علوم الدين\" ٢/ ٢٥.\nوهذا الحديث دون قوله: \"حتى بالسقط\" ورد معناه عن جماعة من الصحابة، من ذلك ما رواه الإمام أحمد في \"مسنده\" ٣/ ١٥٨، ٢٤٥ (١٢٦١٣، ١٣٥٦٩)، وسعيد بن منصور في \"السنن\" تحقيق حبيب الرحمن ١/ ١٦٤ (٤٩٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٣٨ (٤٠٢٨)، والطبراني في \"المعجم الأوسط\"، ٥/ ٢٠٧ (٥٠٩٩)، والبيهقي في \"السنن الكبرى\" ٧/ ٨١ عن أنس مرفوعًا بلفظ: \"تزوجوا الولود الودود فإني مكاثر بكم الأنبياء يوم القيامة\". =\nقال","vol":"4","page":539},{"text":"الظاهر: هو أمر إيجاب وحتم (يدل عليه:\n[٣٦٣] ما) (١) أخبرنا (أحمد بن أُبي) (٢) النيسابوري (٣) قال: أنا أبو نصر منصور بن محمد السرخسي (٤) قال: نا محمد بن الفضل (٥)\n_________\n= الهيثمي: وإسناده حسن. \"مجمع الزوائد\" ٤/ ٢٥٨، وقال ابن حجر: فأما حديث \"فإني مكاثر بكم\" فصح من حديث أنس.\n\"فتح الباري\" ٩/ ١١١.\nوروى أبو داود في كتاب النكاح، باب النهي عن تزويج من لم يلد من النساء (٢٠٥٠)، والنسائي في كتاب النكاح، باب كراهية تزويج العقيم (٣٢٢٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٦٣ - ٣٦٤ (٤٠٥٦ - ٤٠٥٧)، والحاكم في \"المستدرك\" ٢/ ١٧٦ وقال: صحيح الإسناد. ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٧/ ٨١، عن معقل بن يسار به مرفوعًا بنحو حديث أنس، وفيه \"الأمم\"، بدل \"الأنبياء\".\nولهما شواهد كثيرة.\nانظر: \"التلخيص الحبير\" لابن حجر ٣/ ١١٦، \"فتح الباري\" لابن حجر ٩/ ١١١، \"المقاصد الحسنة\" للسخاوي (ص ١٦٥)، \"كشف الخفاء\" للعجلوني ١/ ٣٨٠.\n(١) ساقطة من (ح).\n(٢) في (ح): أبو عمر أحمد بن أبي أحمد.\n(٣) زيادة من (أ)، (ح).\nوهو الفراتي، لم أجد فيه جرحًا ولا تعديلًا.\n(٤) لم أجد فيه جرحًا ولا تعديلًا.\n(٥) محمد بن الفضل بن العباس أبو عبد الله البلخي.\nالزاهد، واعظ بلخ. نزيل سمرقند. قال ابن طرخان: روى عن ابن أبي الدنيا كتبه، وضعفه -أي: ابن طرخان- جدّا. وقال ابن حجر: وسيأتي في ترجمة محمد بن نصر بن عيسى أن الدارقطني ضعف محمد بن الفضل هذا. توفي سنة (٣١٧ هـ). \"طبقات الصوفية\" للسلمي (ص ٢١٢)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٢٣٢، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٢٣، \"لسان الميزان\" لابن حجر ٥/ ٣٤٢، ٤٠٥.","vol":"4","page":540},{"text":"قال: نا إبراهيم بن يوسف (١) قال: نا أبو معاوية (٢)، عن عمرو (٣) بن عامر البجلي (٤)،\n_________\n(١) إبراهيم بن يوسف بن ميمون الباهلي الماكياني أبو إسحاق البلخي.\nقال الرازي: ثقة، ثقة. وقال النسائي: ثقة. وذكره ابن حبان في \"الثقات\" وقال: كان ظاهر مذهبه الإرجاء، واعتقاده في الباطن السنة. وقال أبو حاتم: لا يشتغل به. قال الذهبي: قلت: هذا تحامل لأجل الإرجاء الذي فيه. وقال ابن حجر: صدوق نقموا عليه الإرجاء. توفي سنة (٢٣٩ ص) أو (٢٤٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٤٨، \"الثقات\" لابن حبان ٨/ ٧٦، \"ميزان الاعتدال\" للذهبي ١/ ٧٦، \"تهذيب التهذيب\" لابن حجر ١/ ٩٦، \"تقريب التهذيب\" لابن حجر (٢٧٥).\n(٢) محمد بن خازم الضرير، ثقة، رمي بالإرجاء.\n(٣) في (ش)، (ح)، (أ): عمر.\n(٤) في الرواة وفي هذِه الطبقة عمر بن عامر البجلي وعمرو بن عامر البجلي.\nأ- عمر بن عامر البجلي.\nقال ابن الدورقي عن يحيى بن معين: عمر بن عامر، بجلي، كوفي، ضعيف، تركه حفص بن غياث.\nوهذا القول هو الذي جعل ابن حجر يفرق بين عمر بن عامر البجلي، وقال عنه: ضعيف. وبين عمر بن عامر السلمي البصري. وقال: يدل عليه كون نسبه بجليًّا كوفيًّا، وصاحب الترجمة سلمي بصري. من الثامنة.\n\"الكامل\" لابن عدي ٥/ ٢٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٣٦، \"تقريب التهذيب\" لابن حجر (٤٩٢٦).\nب- عمرو بن عامر البجلي الكوفي.\nمقبول. من السادسة.\n\"التاريخ الكبير\" للبخاري ٦/ ٣٥٧، \"تهذيب الكمال\" للمزي ٢٢/ ٩٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٨٣، \"تقريب التهذيب\" لابن حجر (٥٠٥٨).","vol":"4","page":541},{"text":"عن رجل، عن زياد بن ميمون (١)، عن أنس بن مالك أن امرأة كانت (٢) يقال لها: الحولاء (٣) عطارة من أهل المدينة دخلت على عائشة - ﵂ - فقالت: يا أم المؤمنين زوجي فلان أتزين له كل ليلة، وأتطيب (٤) كأني عروس زفت إليه، فإذا أوى إلى فراشه دخلت عليه (٥) في لحافه ألتمس بذلك رضا الله، حوَّل (٦) وجهه عني، أراه قد أبغضني. قالت (٧): اجلسي حتى يدخل رسول الله (٨) - ﷺ -. قالت: فبينما أنا\n_________\n(١) زياد بن ميمون الثقفي الفاكهي أبو عمارة البصري.\nيقال له: زياد بن أبي عمار، وزياد بن أبي حسان. قال البخاري: تركوه. وقال أبو زرعة: واهي الحديث.\nوقال الذهبي: هالك اعترف بالكذب.\n\"الضعفاء الصغير\" للبخاري (ص ٤٦) (١٢٤)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٢٤، \"ديوان الضعفاء\" للذهبي ١/ ٣٠٩، \"لسان الميزان\" لابن حجر ٢/ ٤٩٧.\n(٢) ساقطة من (ح).\n(٣) الحولاء: العطارة.\nذكرها أبو موسى المديني، وابن الأثير، وابن حجر في \"الصحابة\" وساقوا لها هذا الحديث، ولم تذكر في غيره.\n\"أسد الغابة\" لابن الأثير ٥/ ٤٣٢، \"تجريد أسماء \"الصحابة\" للذهبي ٢/ ٢٦١، \"الإصابة\" لابن حجر ٨/ ٥٦.\n(٤) في (ح): وأتزين.\n(٥) ساقطة من (ح).\n(٦) في (أ): فحول.\n(٧) في (ش)، (أ): فقالت.\n(٨) في (ح): النبي.","vol":"4","page":542},{"text":"كذلك إذ دخل النبي (١) - ﷺ -، فقال: \"ما هذِه الريح (٢) التي أجدها؟ أتتكم الحولاء؟ ابتعتم منها شيئًا؟ \" قالت عائشة - ﵂ -: لا والله يا رسول الله؛ فقصت الحولاء قصتها.\n(فقال لها: \"اذهبي واسمعي له وأطيعي\" (٣). فقالت: أفعل يا رسول الله، فما في من الأجر؟ قال (٤): \"ما من امرأة رفعت من بيت زوجها شيئًا ووضعته مكانًا (٥) تريد الإصلاح إلا كتب الله لها حسنة، ومحا عنها سيئة، ورفع لها درجة، وما من امرأة حملت من زوجها حين تحمل إلا كان (٦) لها من الأجر مثل القائم ليله، الصائم نهاره، الغازي (٧) في سبيل الله، وما من امرأة يأتيها طلق إلا (كتب الله) (٨) لها بكل طلقة عتق نسمة، وبكل رضعة عتق رقبة، فإذا فطمت ولدها ناداها (٩) مناد من السماء: أيتها المرأة (١٠) قد كفيت العمل فيما مضى، فاستأنفي العمل فيما بقي\".\n_________\n(١) في (أ): رسول الله.\n(٢) في (أ): الروائح.\n(٣) في (أ): فقال: \"اذهبي اسمعي له وأطيعي له\".\n(٤) في (ح)، (أ): فقال.\n(٥) زيادة من (ح).\n(٦) زيادة من (أ).\n(٧) في (أ): والغازي.\n(٨) زيادة من (أ) وفي (ز): إلا كان لها.\n(٩) في (ح): نادي.\n(١٠) في (ش) الامرأة.","vol":"4","page":543},{"text":"قالت عائشة: قد أعطي النساء خيرًا كثيرًا، فما بالكم يا معشر الرجال؟\nفضحك النبي - ﷺ -، ثم قال: \"ما من رجل مؤمن (١) أخذ بعضد (٢) امرأته يراودها إلا كتب الله (٣) له حسنة، وإن عانقها (٤) فعشر حسنات، وإن قبّلها (٥) فعشرون (٦)، وإن أتاها كان خيرًا من الدنيا وما فيها، فإذا قام ليغتسل لم (٧) يمر الماء على شعرة من جسده إلا تمحى عنه سيئة، وترفع له (٨) درجة، وما يعطى بغسله خير من الدنيا وما فيها، وإن الله -﷿- يباهي (به) (٩) الملائكة يقول (١٠): أنظروا إلى عبدي قام في ليلة قرة (١١)\n_________\n(١) ساقطة من (ش)، (ح)، (أ).\n(٢) في (ش)، (ح)، (أ): بيد.\n(٣) لفظ الجلالة ساقط من (ح).\n(٤) في (ش): قبلها.\n(٥) كذا في هامش (س) و(ح)، (ز). وأما في (س) و(أ) وهامش (ز): ضاجعها. وفي (ش): عانقها.\n(٦) في (ز) زيادة: حسنة.\n(٧) في (ح): ثم.\n(٨) في (ش)، (ح): ويعطى له. وفي (أ): ويعطى به.\n(٩) ساقطة من (ش)، (ح)، (أ).\n(١٠) في (ح): ويقول.\n(١١) في (ح) زيادة: باردة.\nالقُرُّ: البرد. ويومٌ قَرّ بالفتح أي: بارد وليلة قَرَّة.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٨.","vol":"4","page":544},{"text":"يغتسل من الجنابة يتيقن أني (١) ربه، اشهدوا أني قد (٢) غفرت له\" (٣).\n_________\n(١) في (ح)، (أ): بأني. وفي (ز): تيقن أني.\n(٢) ساقطة من (ش).\n(٣) [٣٦٣] الحكم على الإسناد:\nالحديث موضوع، في إسناده زياد بن ميمون هالك اعترف بوضعه هذا الحديث.\nانظر: \"الضعفاء الكبير\" للعقيلي ٢/ ٧٨، \"الموضوعات\" لابن الجوزي ٣/ ٦٧.\nالتخريج:\nالحديث رواه الطبراني في \"المعجم الأوسط\" ٥/ ٣٠٢ (٥٣٧٧)، وابن الأثير في \"أسد الغابة\" ٧/ ٧٥ - ٧٦، من طريق حماد بن أبي سليمان.\nورواه الخطيب في \"تاريخ بغداد\" ٩/ ٣٣٧، ومن طريقه رواه ابن الجوزي في \"الموضوعات\" ٣/ ٦٥، من طريق الصباح بن سهل كلاهما عن زياد بن ميمون الثقفي به، واقتصروا على طرف الحديث. وذكر تتمة الحديث ابن الجوزي في \"الموضوعات\" ٣/ ٦٥ - ٦٧، والسيوطي في \"اللآلئ المصنوعة\" ٢/ ١٦٩، وابن عراق في \"تنزيه الشريعة\" ٢/ ٢٠٣.\nقال الدارقطني: هذا حديث باطل، وقال: ذهب عبد الرحمن بن مهدي، وأبو داود إلى زياد بن ميمون، فأنكرا عليه هذا الحديث، فقال: اشهدوا أني رجعت عنه.\n\"الموضوعات\" لابن الجوزي ٢/ ٦٧.\nوقال الهيثمي: رواه الطبراني في \"الأوسط\" وفيه جرير بن أيوب البجلي وهو ضعيف.\n\"مجمع الزوائد\" ٤/ ٢٩٢ قلت: في إسناد الطبراني -أيضًا- زياد بن ميمون، وهو كذاب هو آفة الحديث. وقال ابن حجر: وهذا الحديث واه جدًّا.\n\"الإصابة\" لابن حجر ٨/ ٥٧.\nوقال ابن عراق: فالبلاء من زياد، وقد شهد عليه عبد الرحمن أنه رجع عن هذا الحديث. \"تنزيه الشريعة\" ٢/ ٢٠٤.","vol":"4","page":545},{"text":"قوله: ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ﴾ (١) نزلت (٢) في رجل من الأنصار -واختلف (٣) في اسمه، فقال معاذ ابن جبل: أبو صَرْمة (٤).\nوقال البراء: قيس بن صَرْمة (٥). وقال عكرمة والسدي: أبو قيس ابن صرمة (٦).\nوقال (٧) مقاتل بن حيان: صرمة بن إياس (٨). (وقال) (٩) الكلبي: أبو قيس صرمة بن أنس بن أبي صرمة بن مالك بن عدي بن النجار (١٠).\n_________\n(١) في (ش)، (ح) زيادة: الآية. (ومن الخيط الأسود) ساقطة من (ح).\n(٢) في (أ) زيادة: هذِه الآية.\n(٣) في (ش): اختلف.\n(٤) في تلك المصادر أن معاذًا سماه: صرمة.\n(٥) كذا في (ش). وأما في (س) و(ز)، (أ): فقال معاذ بن جبل: أبو صرمة البراء ابن قيس بن صرمة.\nوقول البراء سيأتي تخريجه.\n(٦) رواه الطبري في \"جامع البيان\" عنهما ٢/ ١٦٦، ١٦٧.\n(٧) زيادة من (ح)، (أ).\n(٨) في (ش): أنيس. وفي (ح): فقال معاذ بن جبل: أبو صرمة، وقال مقاتل بن حيان: صرمة بن إياس، وقال البراء: قيس بن صرمة، وقال عكرمة والسدي: أبو صرمة.\n(٩) زيادة من (ح)، (أ).\n(١٠) \"أسد الغابة\" لابن الأثير ٣/ ١٩.\nذكر ابن حجر أن الناس اختلفوا في اسمه، ثم قال: والجمع بين هذِه الروايات أنه: أبو قيس صَرْمة بن أبي أنس قيس بن مالك بن عدي بن عامر بن غنم بن عدي =","vol":"4","page":546},{"text":"وذلك أنه ظل نهاره يعمل في أرض له، وهو صائم، فلما أمسى رجع إلى أهله بتمر، وقال لأهله: قدمي الطعام. فأرادت المرأة (١) أن تطعمه شيئًا سخنًا؛ فأخذت تعمل له سخينة، فكان في الصوم الأول من صلى العشاء الآخرة، أو نام (٢) حرم عليه الطعام، والشراب، والجماع، فلما فرغت من طعامه إذا هي (٣) به قد نام، وكان قد أعيا وكَلَّ، فأيقظته، فكره أن يعصي الله ورسوله - ﷺ - (٤)، وأبى أن يأكل. وأصبح صائمًا مجهودًا، فلم ينتصف النهار حتى غشي عليه، فلما أفاق أتى رسول الله - ﷺ -، فلما رآه رسول الله - ﷺ - (٥) قال له: \"يا أبا قيس مالك أمسيت طليحًا؟ \" (٦).\n_________\n= ابن النجار، فمن قال: قيس بن صرمة، قلبه ... ومن قال: صرمة بن مالك، نسبه إلى جده، ومن قال: صرمة بن أنس حذف أداة الكنية من أبيه، ومن قال: أبو قيس بن عمرو أصاب كنيته، وأخطأ في اسم أبيه. وهو مشهور في الصحابة، أسلم، وهو شيخ كبير، وكان ممن فارق الأوثان في الجاهلية.\n\"الاستيعاب\" لابن عبد البر ٢/ ٧٣٧، \"الأسماء المبهمة\" للخطيب (ص ٤٦٦ - ٤٦٨)، \"أسد الغابة\" لابن الأثير ٣/ ١٧، ١٨، \"الإصابة\" لابن حجر ٣/ ٢٤٢، \"فتح الباري\" لابن حجر ٤/ ١٣٠ - ١٣١.\n(١) في (ش): الامرأة.\n(٢) في (أ): ونام.\n(٣) ساقطة من (أ).\n(٤) من (أ).\n(٥) في (ز). النبي - ﵇-.\n(٦) في (ش): مالي أراك طلحًا.\nوالمعنى أضمره الكلال والإعياء. \"لسان العرب\" لابن منظور ٨/ ١٧٩ (طلح).","vol":"4","page":547},{"text":"قال (١): ظللت أمس في النخل نهاري كله أجر بالجرير (٢) حتى أمسيت، فأتيت أهلي، فأرادت امرأتي (٣) أن تطعمني شيئًا سخنًا؛ فأبطأت عليَّ، فنمت فأيقظوني، وقد (حرم على الطعام) (٤) والشراب، فطويت، فأصبحت (٥) وقد أجهدني الصوم. فا غتم لذلك رسول الله - ﷺ -، فأنزل الله -﷿- ﴿وَكُلُوا﴾ (٦)\nيعني (٧) في ليالي الصوم ﴿وَاشْرَبُوا﴾ فيها ﴿حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ﴾ أي: بياض النهار وضوؤه من سواد الليل وظلمته،\n_________\n(١) في (ز): فقال.\n(٢) في (أ): بالجريد.\nوالجرير: حبل من أدم نحو الزمام، ويطلق على غيره من الحبال المضفورة.\n\"النهاية\" ١/ ٢٥٩.\n(٣) ساقطة من (أ).\n(٤) في (أ): حرم الطعام.\n(٥) في (ش)، (ز)، (أ): وأصبحت. وفي (ح): فأمسيت.\n(٦) في (ح)، (ز) زيادة: واشربوا.\nرواه بنحوه البخاري في كتاب الصوم. باب قول الله -﷿-: ﴿أحل لكم ليلة الصيام. .﴾ (١٩١٥)، وفي كتاب التفسير، باب ﴿أحل لكم ليلة الصيام﴾ (٤٥٠٨) مختصرًا. وأبو داود في كتاب الصوم، باب مبدأ فرض الصيام (٢٣١٤)، والنسائي في كتاب الصيام، باب تأويل قول الله تعالى: ﴿وكلوا واشربوا. .﴾ ٤/ ١٤٧ (٢١٦٨)، وفي \"تفسيره\" ١/ ٢٢٥ (٤٣)، والترمذي في كتاب التفسير، باب ومن سورة البقرة (٢٩٦٨)، والإمام أحمد في \"مسنده\" ٤/ ٢٩٥ (١٨٦١١)، والدارمي في \"السنن\" (١٧٣٥) كلهم من طرق عن أبي إسحاق عن البراء بن عازب به بألفاظ متقاربة.\n(٧) ساقطة من (ح).","vol":"4","page":548},{"text":"كذا (١) قال المفسرون (٢). قال الشاعر (٣):\nالخيط الأبيض وقت الصبح منصاع ... والخيط الاسود جوز (٤) الليل مركوم\nوإنما سميا (٥) بذلك تشبيهًا بالخيط لابتداء الضوء والظلمة (٦) وامتدادهما.\nقال أبو داود (٧):\n_________\n(١) في (أ): كذلك.\n(٢) \"مجاز القرآن\" لأبي عبيدة ١/ ٦٨، \"تفسير غريب القرآن\" لابن قتيبة (ص ٧٤ - ٧٥)، \"جامع البيان\" للطبري ٢/ ١٧١.\n(٣) هو أمية بن أبي الصلت، والبيت في \"ديوانه\" (ص ٧٧).\nانظر \"لسان العرب\" لابن منظور ٤/ ٢٦٢ (خيط)، \"تاج العروس\" ١٨/ ٢٨١ (خيط)، \"الدر المنثور\" ١/ ٣٦٠ بلفظ: ضوء الصبح منغلق. وفي \"الديوان\" و\"الدر المنثور\": مكموم بدل مركوم.\n(٤) في (أ): حول.\n(٥) في (ح): سميت.\n(٦) في (أ): وظلمته.\n(٧) جارية بن الحجاج بن حذاق، وقيل: حنظلة بن المشرقي أبو داود الإيادي، شاعر جاهلي.\n\"الشعر والشعراء\" لابن قتيبة ١/ ٢٣٧، \"سمط اللآلئ\" للميمني ٢/ ٨٧٩، \"خزانة الأدب\" للبغدادي ٩/ ٥٩٠.\nوالبيت في \"الأصمعيات\" (ص ١٩٠)، \"غريب الحديث\" للخطابي ١/ ٢٣٣، \"جامع البيان\" للطبري ٢/ ١٧٦، \"لسان العرب\" لابن منظور ٤/ ٢٦١ (خيط)، وعندهم: سدفة بدل غدوة. والسدفة هي الظلمة. \"لسان العرب\" لابن منظور ٤/ ٢٦٢ (سدف).","vol":"4","page":549},{"text":"فلما أضاءت لنا غدوة (١) ... ولاح من الصبح خيظ أنارا\nوقد ورد النص عن رسول الله - ﷺ - في تفسير هذِه الآية:\n[٣٦٤] أخبرناه (٢) عبد الله بن حامد الوزان (٣) قال: أنا مكي بن عبدان (٤) (قال: نا عبد الله بن هاشم (٥) قال: نا يحيى بن سعيد (٦)، عن مجالد (٧» (٨)، قال: نا عامر (٩) قال: حدثني (١٠) عدي بن حاتم (١١) قال: علمني رسول الله - ﷺ - الصلاة والصيام (١٢)،\n_________\n(١) في هامش (ز): سدفة.\n(٢) في (أ): ما أخبرنا.\n(٣) كذا في جميع النسخ، وهو الصواب. وأما في (س): الوراق.\nوهو عبد الله بن حامد الأصبهاني، لم يذكر بجرح أو تعديل.\n(٤) ثقة.\n(٥) الطوسي، ثقة.\n(٦) القطان، ثقة، متقن.\n(٧) مجالد بن سعيد بن عمير الهمداني أبو عمرو ويقال: أبو سعيد الكوفي.\nليس بالقوي، وقد تغير في آخر عمره. توفي سنة (١٤٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٦١، \"الكامل\" لابن عدي ٦/ ٤٢٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٤، \"تقريب التهذيب\" لابن حجر (٦٤٧٨).\n(٨) زيادة من (ش)، (ح)، (أ). وفي (ش): عبد لله بن سعيد وكتب فوقها: يحيى. وفي (ح): مجاهد بدل مجالد.\n(٩) عامر بن شراحيل الشعبي، ثقة.\n(١٠) في جميع النسخ: حدثنا، والمثبت من (س).\n(١١) عدي بن حاتم بن عبد الله الطائي، صحابي، مشهور.\n(١٢) في (أ): الصيام والصلاة.","vol":"4","page":550},{"text":"قال (١): \"صلِّ كذا وكذا، وصُم، فإذا غابت الشمس، فكل واشرب حتى يتبين لك الخيط الأبيض من الخيط الأسود، وصم ثلاثين يومًا إلا أن ترى الهلال قبل ذلك\". قال: فأخذت خيطين من شعر أبيض وأسود، فكنت أنظر فيهما (٢)، فلا يتبين لي، فذكرت ذلك للنبي (٣) - ﷺ - رسول الله (٤) - ﷺ - حتى بدت (٥) نواجذه، وقال: \"يا ابن حاتم، إنما ذاك (٦) بياض النهار من سواد الليل\" (٧).\n_________\n(١) في (أ): فقال.\n(٢) في (أ): إليهما.\n(٣) في (أ): لرسول الله.\n(٤) في (ز): النبي. ورسول الله - ﷺ - ساقطة من (أ).\n(٥) في (ش): بدا. وفي (ح): رؤي.\n(٦) في (ح)، (أ): ذلك.\n(٧) [٣٦٤] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا ومجالد بن سعيد ليس بالقوي، لكن الحديث روي من طرق صحيحة عن الشعبي.\nالتخريج:\nرواه الإمام أحمد في \"مسنده\" ٤/ ٣٧٧ (١٩٣٧٥)، والطبراني في \"المعجم الكبير\" ١٧/ ٧٨ (١٧٢) من طريق مسدد كلاهما عن يحيى بن سعيد به بمثله.\nورواه الترمذي في كتاب التفسير، باب ومن سورة البقرة (٢٩٧٠) مختصرًا من طريق هشيم. ورواه -في الموضع السابق- الحميدي في \"مسنده\" ٢/ ٤٠٧ (٩١٦) كلاهما من طريق سفيان بن عيينة.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٨ (١٦٨٦) من طريق أبي أسامة.\nورواه الطبري في \"جامع البيان\" ٢/ ١٧٢ من طريق حفص بن غياث، وابن نمير، وعبد الرحيم بن سليمان. =","vol":"4","page":551},{"text":"وروى (١) أبو حازم عن سهل بن سعد قال: نزلت هذِه الآية ﴿وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ﴾ (٢) ولم ينزل ﴿مِنَ الْفَجْرِ﴾ وكان (٣) رجال إذا أرادوا الصوم ربط أحدهم في رجليه (٤) الخيط الأسود، والخيط الأبيض (٥)، فلا يزال يأكل ويشرب حتى يتبين له، فأنزل الله تعالى ﴿مِنَ الْفَجْرِ﴾ فعلموا أنما (٦)\n_________\n= ورواه الطبراني في \"المعجم الكبير\" ١٧/ ٧٨ (١٧٣، ١٧٤، ١٧٥) من طريق عيسى بن يونس، ومحمد بن فضيل، وإسماعيل بن أبي خالد، كلهم عن مجالد بن سعيد به بنحوه، وبعضهم يرويه مختصرًا.\nورواه البخاري في كتاب الصوم، باب قول الله تعالى: ﴿وكلوا واشربوا ...﴾ (١٩١٦)، ومسلم في كتاب الصيام، باب بيان أن الدخول في الصيام يحصل بطلوع الفجر (١٠٩٠)، والترمذي -في الموضع السابق- (٢٩٧٥)، وقال: حديث حسن صحيح، وأبو داود في كتاب الصوم، باب وقت السحور (٢٣٤٩)، والإمام أحمد في \"مسنده\" ٤/ ٣٧٧ (١٩٣٧٠) كلهم من طريق حصين بن عبد الرحمن. ورواه البخاري في كتاب التفسير، باب قوله تعالى: ﴿وكلوا واشربوا .. (٤٥١٠)، والنسائي في كتاب الصيام، باب تأويل قوله الله تعالى: ﴿وكلوا واشربوا. .﴾ (٢١٦٩)، وفي \"تفسيره\" ١/ ٢٢٢ (٤١) من طريق مطرف كلاهما عن الشعبي به بنحوه وليس في روايتهما قوله: علمني رسول الله - ﷺ - الصيام والصلاة: فقال: \"صل كذا وكذا، وصم ثلاثين يومًا إلا أن ترى الهلال قبل ذلك\".\n(١) في (أ): (من الفجر) روى.\n(٢) في (أ): كلوا. .\n(٣) في (ش)، (ح)، (أ): فكان. وفي (ز): فكانت.\n(٤) في (أ): رجله.\n(٥) في (ح)، (ز)، (أ): الخيط الأبيض والخيط الأسود.\n(٦) في (ح): أنه إنما.","vol":"4","page":552},{"text":"يعني بذلك الليل والنهار (١).\nوالفجر: انشقاق عمود الصبح، وابتداء ضوئه، وهو مصدر قولك: فجَر الماء يفجُر فجرًا، إذا أنبعث وجرى، شبه شق الضوء ظلمة الليل بفجر الماء الحوض (٢)، إذا شقه، وخرج منه (٣). وهما فجران أحدهما: يسطع في السماء مستطيلًا كذنب السِّرحان (٤) ولا ينتشر، فذاك (٥) لا يحل الصلاة، ولا يحرم الطعام على الطعام، وهو الفجر الكاذب، والثاني: هو المستطير الذي ينتشر، ويأخذ الأفق (٦)، وهو الفجر الصادق الذي يحل الصلاة، ويحرم الطعام على الصائم (٧) وهو المعني بهذِه الآية.\n_________\n(١) رواه البخاري في الصوم، باب قول الله تعالى: ﴿وكلوا واشربوا. .﴾ (١٩١٧)، وفي \"التفسير\"، باب قوله تعالى: ﴿وكلوا واشربوا ...﴾ (٤٥١١)، ومسلم في كتاب الصيام، باب بيان أن الدخول في الصوم يحصل بطلوع الفجر (١٠٩١)، والنسائي في \"تفسيره\" ١/ ٢٢٤ (٤٢) كلهم من طريق أبي حازم به بنحوه.\n(٢) في (أ): عن الحوض.\n(٣) \"جامع البيان\" للطبري ٢/ ١٧٧.\n(٤) السّرحان: الذئب، وقيل: الأسد، وجمعه سِراح وسراحين. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٥٨.\n(٥) في (ش)، (ح)، (أ): فذلك.\n(٦) في (أ): في الأفق.\n(٧) \"معاني القرآن\" للزجاج ١/ ٢٥٧، وقد ورد هذا في حديث ابن ثوبان عن رسول الله - ﷺ - مرفوعًا مرسلًا، رواه الطبري في \"جامع البيان\" ٢/ ١٧٣، والدارقطني في \"السنن\" ٢/ ١٦٥، والبيهقي في \"السنن الكبرى\" ٤/ ٢١٥، وقال ابن كثير: وهذا مرسل جيد. \"تفسير القرآن العظيم\" ٢/ ٢٠٣.","vol":"4","page":553},{"text":"[٣٦٥] وأخبرنا (١) عبد الله بن حامد الوزان (٢)، قال (٣): أنا مكي ابن عبدان (٤)، قال: نا محمد بن علي (٥)، قال: نا أبو عمرو (٦)، قال: نا أبو هلال (٧)، قال:\n_________\n(١) في (ش)، (ح): أخبرنا.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) زيادة من (ش).\n(٤) ثقة.\n(٥) في (ح): علي بن محمد.\nلعله: علي بن محمد بن عبد الملك بن أبي الشوارب أبو الحسن الأموي البصري.\nقال طلحة الشاهد: علي بن محمد رجل صالح ... كثير الطلب للحديث، ثقة، أمين، لا مطعن عليه في شيء. قال الخطيب: وكان ثقة. توفي في شوال سنة (٢٨٣ هـ).\n\"تاريخ بغداد\" للخطيب ١٢/ ٥٩، \"العبر\" للذهبي ١/ ٤٠٨، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤١٢.\n(٦) مسلم بن إبراهيم الأزدي الفراهيدي مولاهم أبو عمرو البصري.\nثقة، مأمون، مكثر، عمي بأخرة، وهو أكبر شيخ لأبي داود. توفي سنة (٢٢٢ هـ). \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٨٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٤، \"تقريب التهذيب\" لابن حجر (٦٦١٦).\n(٧) محمد بن سليم الراسبي مولى بني سامة بن لؤي أبو هلال البصري.\nقال أبو داود: ثقة. وقال ابن معين: صدوق. وقال مرة: ليس به بأس، وليس بصاحب كتاب. وقال ابن أبي حاتم: أدخله البخاري في كتاب \"الضعفاء\"، وسمعت أبي يقول: يحول منه.\nوقال النسائي: ليس بالقوي. وقال ابن حجر: صدوق فيه بين. توفي سنة (١٦٧ هـ) وقيل: (١٦٩ هـ).\n\"الضعفاء الصغير\" للبخاري (ص ١٠٦) (٣٢٤)، \"الجرح والتعديل\" لابن أبي =","vol":"4","page":554},{"text":"نا سوادة بن حنظلة (١)، عن سمرة بن جندب (٢) قال: قال رسول الله - ﷺ -: \"لا يمنعنَّكُم من السَّحور أذان بلال، ولا الصبح المستطيل، ولكن الصبح المستطير (٣) في الأفق\" (٤).\n_________\n= حاتم ٧/ ٢٧٣، \"الضعفاء والمتروكين\" للنسائي (ص ٢٣١)، \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ١٦١، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٧٧، \"تقريب التهذيب\" لابن حجر (٥٩٢٣).\n(١) سوادة بن حنظلة القشيري البصري.\nرأى عليًّا، ذكره ابن حبان في \"الثقات\". وقال أبو حاتم: شيخ. وقال الذهبي: ثقة. وقال الخزرجي: موثق. وقال ابن حجر: صدوق. من الثالثة.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٩٢، \"الثقات\" لابن حبان ٤/ ٣٤٠، \"الكاشف\" (٢١٨٨)، \"خلاصة تذهيب تهذيب الكمال\" للخزرجي (ص ١٥٩)، \"تقريب التهذيب\" لابن حجر (٢٦٨٠).\n(٢) سمرة بن جندب بن هلال بن حُدَيْج الفزاري أبو سعيد وقيل غير ذلك.\nحليف الأنصار، تولى إمارة البصرة، وكان شديدًا على الخوارج. قال ابن سيرين: في رسالة سمرة إلى بنيه علم كثير. توفي سنة (٥٨ هـ)، وقيل: (٥٩ هـ)، وقيل: في أول سنة (٦٠ هـ).\n\"أسد الغابة\" لابن الأثير ٢/ ٣٥٤، \"تهذيب الكمال\" للمزي ١٢/ ١٣٠، \"الإصابة\" لابن حجر ٣/ ١٣٠.\n(٣) والصبح المستطير: المنتشر ضوؤه معترضًا في جانب السماء من جهة المشرق. \"الفتح الرباني لترتيب مسند الإمام أحمد بن حنبل الشيباني\" للبنا الساعاتي ١٠/ ٢٤.\n(٤) [٣٦٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وأبو هلال الراسبي صدوق فيه لين، والحديث قد روي من طرق صحيحة عن سوادة. =","vol":"4","page":555},{"text":"ثم ذكر وقت الإفطار، فقال (عز من قائل) (١): ﴿ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ﴾. قال (٢) عبد الله بن أبي أوفى: كنا مع النبي - ﷺ - في مسير، وهو\n_________\n= التخريج:\nرواه الطبراني في \"المعجم الكبير\" ٧/ ٢٣٦ (٦٩٨٢)، عن جعفر بن محمد الزيادي قال: حدثنا مسلم بن إبراهيم به.\nورواه الترمذي في كتاب الصوم، باب ما جاء في بيان الفجر (٧٠٦)، وقال: حديث حسن.\nوالإمام أحمد في \"المسند\" ٥/ ١٣ (٢٠١٥٨)، والطبري في \"جامع البيان\" ٢/ ١٧٣ كلهم من طريق وكيع.\nورواه الطبري في \"جامع البيان\" ٢/ ١٧٣ من طريق إسماعيل بن صبيح وأبي أسامة. ورواه الطبراني في \"المعجم الكبير\" ٦/ ٢٣٦ (٦٩٨٢)، من طريق حجاج بن نصير، وأبي عمر الضرير، وسليمان بن حرب، وهدبة بن خالد. كلهم عن أبي هلال به بنحوه.\nورواه مسلم في كتاب الصيام، باب بيان أن الدخول في الصوم يحصل بطلوع الفجر (١٠٩٤) (٤١، ٤٢)، وأبو داود في كتاب الصوم، باب وقت السحور (٢٣٤٦)، والإمام أحمد في \"مسنده\" ٥/ ١٣ (٢٠١٤٩)، والدارقطني في \"السنن\" ٢/ ١٦٦ - ١٦٧، وقال: إسناده صحيح. والطبراني في \"المعجم الكبير\" ٧/ ٢٣٦ (٦٩٨٣)، والبيهقي في \"السنن الكبرى\" ٤/ ٢١٣ كلهم من طريق عبد الله ابن سوادة.\nورواه مسلم -في الموضع السابق- (١٠٩٤) (٤٤)، والنسائي في كتاب الصيام، باب كيف الفجر ٤/ ١٤٨ (٢١٧١)، والطيالسي في \"مسنده\" (ص ١٢٢) (٨٩٧)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٣٨ - ١٣٩، من طريق شعبة بن الحجاج، كلاهما عن سَوادة بن حنظلة به بنحوه.\n(١) ساقطة من (ح).\n(٢) في (ش): وقال.","vol":"4","page":556},{"text":"صائم، فلما غربت الشمس قال لرجل (١): \"انزل (٢) فاجدح (٣) لي\". فقال الرجل: يا رسول الله، لو أمسيت. قال: \"انزل فاجدح لي\". قال (٤): يا رسول الله، إن علينا نهارًا. فقال له الثالثة، فنزل فجدح له، ثم قال رسول الله - ﷺ -: \"إذا أقبل الليل من هاهنا، وأدبر النهار (من هاهنا) (٥)، وغابت الشمس فقد أفطر الصائم\" (٦).\nوفي بعض الألفاظ \"أكل أو لم يأكل\" (٧).\n_________\n(١) هو بلال بن رباح - ﵁ -.\nانظر: \"الغوامض والمبهمات\" لابن بشكوال ٢/ ٨١١ (٣٠٠)، \"المستفاد من مبهمات المتن والإسناد\" لأبي زرعة العراقي ١/ ٥٤٩ (٢٥٤)، \"فتح الباري\" لابن حجر ٤/ ١٩٨، وقد جاء مصرحًا باسمه في رواية أبي داود.\n(٢) ساقطة من (أ).\n(٣) الجَدْح: أن يُحَرّك السويق بالماء ويُخَوّض حتى يستوي، وكذلك اللبن ونحوه.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٤٣، \"لسان العرب\" لابن منظور ٢/ ١٩٧ (جدح).\n(٤) في (ح): فقال.\n(٥) ساقطة من (ح).\n(٦) رواه البخاري في الصوم، باب الصوم في السفر والإفطار (١٩٤١)، وفي باب متى يحل فطر الصائم (١٩٥٥)، باب يفطر بما يتيسر عليه بالماء أو غيره (١٩٥٦)، باب تعجيل الإفطار (١٩٥٨)، وفي الطلاق، باب الإشارة في الطلاق والأمور (٥٢٩٧)، ومسلم في الصوم، باب بيان وقت انقضاء الصوم وخروج النهار (١١٠١)، وأبو داود في كتاب الصوم، باب وقت فطر الصائم (٢٣٥٢)، والإمام أحمد في \"مسنده\" ٤/ ٣٨٠، ٣٨١، ٣٨٢ (١٩٣٩٥، ١٩٣٩٩، ١٩٤١٣).\n(٧) في (أ): كل أو لم تأكل.\nلم أجد هذِه العبارة في جميع مصادر التخريج السابقة وغيرها. لكن وردت في أثر =","vol":"4","page":557},{"text":"قوله (١) ﴿وَلَا تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ﴾ كان مجاهد يقرأ (المسجد) (٢). وأصل العكوف والاعتكاف: الثبات والإقامة، يقال: عكفت بالمكان إذا أقمت به (٣)، قال الله تعالى ﴿فَأَتَوْا عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَهُمْ﴾ (٤) أي يقيمون. قال (٥) الفرزدق يصف القدور:\nترى حَوْلَهُنَّ المعتفين كأنهم ... على صنم في الجاهلية عُكَّفُ (٦)\nوقال الطرماح (٧):\n_________\n= عن أبي العالية.\nرواه ابن أبي شيبة في \"مصنفه\" ٣/ ٨٣، والطبري في \"جامع البيان\" ٢/ ١٧٨، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٣٦٢.\n(١) ساقطة من (ح)، (أ).\n(٢) في (ح): في المسجد.\nعزاها إليه الزمخشري في \"الكشاف\" ١/ ٢٢٣، وأبو حيان في \"البحر المحيط\" ٢/ ٦٠.\n(٣) \"تفسير غريب القرآن\" لابن قتيبة (ص ٧٥)، \"جامع البيان\" للطبري ٢/ ١٧٩، \"تهذيب اللغة\" للأزهري ١/ ٣٢١ (عكف).\n(٤) الأعراف: ١٣٨.\n(٥) في (ح): وقال.\n(٦) في (ح) زيادة؛ والمعتفي الطالب للشيء.\nالبيت في \"ديوانه\" ٢/ ٥٦١، \"النقائض\" لمعمر بن المثنى (ص ٢٥٦)، \"جامع البيان\" للطبري ٢/ ١٧٩.\n(٧) الحكم بن حكيم بن نفر بن قيس، وينتهي نسبه إلى جرول بن ثعل أبو نفر أو أبو ضبينة.\nمن فحول الشعراء الإسلاميين وخطبائهم. ولد ونشأ في الشام، ثم انتقل إلى =","vol":"4","page":558},{"text":"فباتَ (١) بنات الليل حولي عكفًا ... عكوف البواكي بينهن صريع\nوقال آخر (٢):\nتسدى (٣) لها والدجى قد عكف ... خيالٌ هداهُ إلَيْهِ الشغف\nوالاعتكاف هو حبس النفس في المسجد على عبادة الله -﷿- (٤).\nواختلف العلماء في معنى المباشرة التي نُهي (٥) المعتكف عنها، فقال قوم: هي المجامعة خاصة، معناه: ولا (٦) تجامعوهن مادمتم معتكفين في المساجد، فإن (الاعتكاف يفسده الجماع) (٧)، قاله ابن\n_________\n= الكوفة. اعتقد مذهب الأزارقة من الخوارج. وكان معاصرًا للكميت صديقًا له. \"الشعر والشعراء\" لابن قتيبة (ص ٣٨٨)، \"خزانة الأدب\" للبغدادي ٨/ ٧٤، \"الأعلام\" للزركلي ٣/ ٢٢٥، \"مقدمة ديوانه\" د/ عزة حسن (ص ٧ - ٥٧).\nوالبيت في \"ديوانه\" (ص ١٥٣)، \"جامع البيان\" للطبري ٢/ ١٧٩، \"أحكام القرآن\" للجصاص ١/ ٢٤٢، والبيت في \"لسان العرب\" لابن منظور ١/ ٥٠٩ (بنى) غير منسوب وفيه: (تظل) بدل: (فبات) و(قتيل) بدل: (صريع).\n(١) في (ح): فباتت.\n(٢) لم أهتد إلى قائله.\n(٣) في (أ): تبدى.\n(٤) \"أحكام القرآن\" للشافعي ١/ ١١٠، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٣٤٣)، \"المغني\" لابن قدامة ٣/ ٥٥.\n(٥) في (ح): قد نهي.\n(٦) في (أ): لا.\n(٧) في (أ): الجماع يفسد الاعتكاف.","vol":"4","page":559},{"text":"عباس (١)، وعطاء (٢)، والضحاك (٣)، والربيع (٤).\nوقال (قتادة، ومقاتل) (٥)، والكلبي: نزلت هذِه الآية في نفر من أصحاب (رسول الله) (٦) - ﷺ - كانوا يعتكفون في المسجد، فإذا عرضت للرجل منهم حاجة (٧) إلى أهله خرج إليها؛ فجامعها (٨)، ثم يغتسل، ويرجع إلى المسجد، فنهوا أن يجامعوا نساءهم ليلًا أو نهارًا حتى يفرغوا من اعتكافهم (٩).\nوقال ابن زيد: المباشرة الجماع، وغير الجماع من اللمس،\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ١٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٩ (١٦٩١).\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ١٨٠، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٩.\n(٣) رواه ابن أبي شيبة في \"مصنفه\" ٤/ ١٤٩ (٩٧٧٢)، والطبري في \"جامع البيان\" ٢/ ١٨٠، ٢/ ١٨١، ورواه وكيع وابن المنذر كما في \"الدر المنثور\" للسيوطي ١/ ٢٦٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٩، والجصاص في \"أحكام القرآن\" ١/ ٢٤٧.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ١٨١، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣١٩.\n(٥) في (ح): مقاتل وقتادة.\n(٦) في (ح)، (أ): النبي.\n(٧) في (ح): الحاجة.\n(٨) في (ش): ثم جامعها.\n(٩) قول قتادة رواه عبد الرزاق في \"تفسير القرآن\" (ص ٧٢)، عن معمر عنه.\nورواه الطبري في \"جامع البيان\" ٢/ ١٨٠، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ١/ ٢٦٣، وذكره الجصاص في \"أحكام القرآن\" ١/ ٢٤٧، وابن =","vol":"4","page":560},{"text":"والقبلة، وأنواع التلذذ (١). فالجماع مفسد للاعتكاف بالإجماع (٢)، وأما المباشرة غير (٣) الجماع فهي (٤) على ضربين: ضرب يقصد به التلذذ بالمرأة، فهو مكروه، ولا يفسد الاعتكاف عند أكثر الفقهاء. وقال مالك بن أنس: يفسده (٥).\nقال (٦) ابن جريج: قلت لعطاء: الجماع (٧) المباشرة؟ قال: الجماع نفسه. قلت له: والقبلة (٨) في المسجد واللمسة؟ قال: أما الذي حرم فالجماع، وأنا أكره كل شيء من ذلك في المسجد (٩).\n_________\n= الجوزي في \"زاد المسير\" ١/ ١٩٣، وقول مقاتل في \"تفسيره\" ١/ ٩١.\n(١) رواه الطبري في \"جامع البيان\" ٢/ ١٨١.\n(٢) \"الإجماع\" لابن المنذر (ص ٥٤)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣١١، \"المغني\" لابن قدامة ٤/ ٤٧٣، \"فتح الباري\" لابن حجر ٤/ ٢٧٢.\n(٣) في (أ): بغير.\n(٤) في (ش): فهو.\n(٥) \"الموطأ\" كتاب الاعتكاف، باب النكاح في الاعتكاف ١/ ٣١٨، \"جامع البيان\" للطبري ٢/ ١٨١، \"الكافي في فقه أهل المدينة\" لابن عبد البر ١/ ٣٠٨.\n(٦) في (ح): وقال.\n(٧) في (ح): أجماعٌ.\n(٨) في (ح): القبلة. وفي (أ): فالقبلة.\n(٩) رواه الطبري في \"جامع البيان\" ٢/ ١٨١ من طريق الحجاج عن ابن جريح به.\nوروى عبد الرزاق في \"مصنفه\" ٤/ ٣٦٤ (٨٠٨٢) عن ابن جريح، عن عطاء أنه نهى المعتكف أن يقبل أو يباشر أهله.\nوروى ابن أبي شيبة في \"مصنفه\" ٤/ ١٥٠ (٩٧٧٦)، عن عطاء أنه كره للمعتكف أن يقبل أو يباشر.","vol":"4","page":561},{"text":"والضرب الثاني: ما لا يقصد به التلذذ بالمرأة، فهو مباح (١) كما جاء في خبر عائشة ﵂ (٢) أن رسول الله - ﷺ - كان يدخل إليها رأسه من المسجد فترجله، وهو معتكف (٣).\n[٣٦٦] أخبرنا أبو عمرو الفراتي (٤)، قال: أنا أبو موسى (٥)، قال: أنا محمد بن المسيب (٦)، قال: نا أبو زرعة عبيد الله بن عبد الكريم (٧)،\n_________\n(١) \"المجموع\" للنووي ٦/ ٥٥٤ - ٥٥٨، \"المغني\" لابن قدامة ٣/ ٤٧٥.\n(٢) في (ح): رضوان الله عليها وعلى أبيها.\n(٣) رواه البخاري في كتاب الاعتكاف، باب الحائض ترجل رأس المعتكف، وباب لا يدخل البيت إلا لحاجة. وباب غسل المعتكف (٢٠٢٨، ٢٠٢٩، ٢٠٣١)، ومسلم في كتاب الحيض، باب جواز غسل الحائض رأس زوجها (٢٩٧).\n(٤) في (ح): أبو عمرو أحمد بن أبي الفراتي.\nوهو أحمد بن أبي أبو عمرو الفراتي، لم أجد فيه جرحًا ولا تعديلًا.\n(٥) أبو موسى الخبوشاني، قال الحاكم: كان شيخًا يشبه المشائخ.\n(٦) محمد بن المسيب بن إسحاق بن عبد الله أبو عبد الله النيسابوري الإرغياني.\nقال الحاكم: كان من الجوالين في طلب الحديث على الصدق الورع، وكان من العباد المجتهدين.\nوقال الذهبي: الحافظ، الجوال، الزاهد، المفضال. ولد سنة (٢٢٣ هـ)، وتوفي سنة (٣١٥ هـ).\n\"الأنساب\" للسمعاني ١/ ١١٣، \"سير أعلام النبلاء\" للذهبي ١١/ ٤٢٢، \"العبر\" للذهبي ١/ ٤٧٠.\n(٧) عبيد الله بن عبد الكريم بن يزيد بن فروخ أبو زرعة الرازي.\nإمام، حافظ، ثقة، مشهور، ولد سنة (٢٠٠ هـ)، وتوفي سنة (٢٦٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ١/ ٣٢٨ - ٣٤٩، ٥/ ٣٢٤، \"تهذيب التهذيب\" لابن حجر ٣/ ١٨، \"تقريب التهذيب\" لابن حجر (٤٣١٦).","vol":"4","page":562},{"text":"قال: نا محمد بن أمية (١)، قال: نا عيسى بن موسى البخاري (٢)، عن\n_________\n(١) محمد بن أمية بن آدم بن مسلم القرشي مولى عقبة بن أبي معيط أبو أحمد الساوي. ذكره ابن حبان في \"الثقات\". وقال أبو حاتم: صدوق. وقال الذهبي وابن حجر: صدوق. توفي سنة (٢٢٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٠٩، \"الثقات\" لابن حبان ٩/ ٧٣، \"الكاشف\" للذهبي (٤٧٣٥)، \"تهذيب التهذيب\" لابن حجر ٣/ ٥١٧، \"تقريب التهذيب\" لابن حجر (٥٧٤٩).\n(٢) عيسى بن موسى التيمي ويقال: التميمي مولاهم أبو أحمد البخاري.\nالمعروف بغنجار. قال الخليلي: صالح، زاهد، مشهور. وفي \"تهذيب التهذيب\" قال الخليلي: زاهد، ثقة، قديم الموت. وذكره ابن حبان في \"الثقات\"، وقال: والاحتياط في أمره الاحتجاج بما روى عن الثقات إذا بين السماع عنهم، فأما ما روى عن المجاهيل، والضعفاء، والمناكير، فإن تلك الأخبار كلها تلزق بأولئك دونه. وقال الحاكم: وهو في نفسه صدوق، يحتج به في \"الجامع الصحيح\"، إلا أنه إذا روى عن المجهولين كثرت المناكير في حديثه، وليس الحمل فيها عليه، فإني تتبعت رواياته عن الثقات فوجدتها مستقيمة. وقال الدارقطني: لا شيء. وقال البيهقي: فيه ضعف. وقال الذهبي: هو صدوق في نفسه إن شاء الله، لكنه روى عن نحو مائة مجهول. وقال ابن حجر: صدوق ربما أخطأ، وربما دلس، مكثر من التحديث عن المتروكين. وذكره في المدلسين سبط ابن العجمي، وابن حجر، وجعله في المرتبة الرابعة من مراتب المدلسين، وهم من اتفق على أنه لا يحتج بشيء من حديثهم إلا بما صرحوا فيه بالسماع. وقال -أيضًا-: صدوق، لكنه مشهور بالتدليس عن الثقات ما حمله عن الضعفاء والمجهولين. توفي سنة (١٨٥ هـ) أو (١٨٦ هـ) أو أول (١٨٧ هـ).\n\"الثقات\" لابن حبان ٨/ ٤٩٢، \"الإرشاد\" للخليلي ١/ ٢٧٨، ٣/ ٩٥٥، \"ميزان الاعتدال\" للذهبي ٣/ ٣٢٥، \"الكاشف\" للذهبي (٤٤٠١)، \"التبيين\" لسبط ابن العجمي (ص ٤٥)، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٦٨، \"تقريب التهذيب\" لابن حجر (٥٣٣١)، \"تعريف أهل التقديس\" لابن حجر (ص ١٦٨).","vol":"4","page":563},{"text":"عبيدة العمي (١)، عن فرقد السبخي (٢)، عن سعيد بن جبير (٣)، عن ابن عباس أن رسول الله - ﷺ - قال في المعتكف: \"هو معتكف الذنوب، ويُجْرى له من الحسنات كعامل الحسنات كلها\" (٤).\n_________\n(١) عُبيدة بن بلال التميمي العمي البصري ثم البخاري.\nتفرد به عيسى غنجار. وقال الخليلي: ضعيف. وقال السليماني: فيه نظر. قال ابن حجر: مجهول الحال. توفي سنة (١٦٠ هـ).\n\"الإرشاد\" للخليلي ٣/ ٩٥٦، \"ميزان الاعتدال\" للذهبي ٣/ ٢٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٣، \"تقريب التهذيب\" لابن حجر (٤٤٠٧).\nقلت: لم يروه عنه إلا غنجار، لكن قال ابن حجر: مجهول الحال، لأنها عرفت عينه.\n(٢) فرقد بن يعقوب السبخي أبو يعقوب البصري.\nقال الذهبي: ضعفوه، لكن قال عثمان الدارمي عن يحيى: ثقة. وقال ابن حجر: صدوق، عابد، لكنه بين الحديث، كثير الخطأ. توفي سنة (١٣١ هـ).\n\"تاريخ يحيى بن معين\" رواية الدارمي (ص ١٩٠)، \"الكاشف\" للذهبي (٤٤٤٧)، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٨٤، \"تقريب التهذيب\" لابن حجر (٥٣٨٤).\n(٣) ثقة، ثبت، فقيه.\n(٤) [٣٦٦] الحكم على الإسناد:\nفي إسناده شيخ المصنف وشيخه لم أجد فيهما جرحًا ولا تعديلًا. وفيه عبيدة العمي مجهول الحال وفرقد السبخي بين الحديث.\nالتخريج:\nرواه ابن ماجه في كتاب الصيام، باب ثواب الاعتكاف (١٧٨١)، والخليلي في \"الإرشاد\" ٣/ ٩٥٦ (٢٤٧)، من طريق ابن أبي حاتم كلاهما عن أبي زرعة به.\nورواه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٣٣١ من طريق عبد الله بن محمد بن عبد الكريم.\nورواه الخليلي في \"الإرشاد\" -في الموضع السابق- من طريق أبي حاتم الرازي كلاهما عن محمد بن أمية به. =","vol":"4","page":564},{"text":"[٣٦٧] وأخبرنا (أحمد بن أُبي (١) قال: أنا أبو موسى (٢)، قال: أنا محمد بن المسيب (٣)، قال: نا) (٤) أحمد بن يوسف (٥)، قال: نا\n_________\n= ورواه البيهقي في \"شعب الإيمان\" ٣/ ٤٢٤ (٣٩٦٤) من طريق إسحاق بن حمزة عن عيسى بن موسى به بنحوه.\nوقال الخليلي: لم يروه غير غنجار مع أن عبيدة وفرقدًا ضعيفان، وتابع محمد بن أمية جماعة عن غنجار.\n\"الإرشاد\" ٣/ ٩٥٦.\nوقال البيهقي: وقد رواه -أيضًا- أبو زرعة الرازي عن محمد بن أمية عن عيسى ابن موسى غنجار، وهو يتفرد وإسناده هذا، وفيه ضعف.\n\"شعب الإيمان\" ٣/ ٤٢٤.\nوقال البوصيري: هذا إسناد ضعيف فيه فرقد بن يعقوب السبخي وهو ضعيف.\n\"مصباح الزجاجة\" ١/ ٣١٣ (٦٤٤).\nوذكره السيوطي في \"الجامع الصغير\" وعزاه لابن ماجه، والبيهقي في \"شعب الإيمان\"، ورمز لضعفه.\n\"فيض القدير\" للمناوي ٦/ ٣٥٦ (٩٢٢٣).\nانظر: \"ضعيف الجامع الصغير\" للألباني ٦/ ١٠ (٥٩٥٢).\n(١) الفراتي، لم يذكر بجرح ولا تعديل.\n(٢) الخبوشاني، قال الحاكم: كان شيخًا يشبه المشايخ، لم يذكر بجرح ولا تعديل.\n(٣) محمد بن المسيب، صدوق.\n(٤) زيادة من (ش)، (ح)، (أ).\n(٥) أحمد بن يوسف بن خالد الأزدي أبو الحسن النيسابوري.\nالمعروف بحمدان. حافظ، ثقة.\nتوفي سنة (٢٦٤ هـ)، وله (٨١) سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٨١، \"تهذيب الكمال\" للمزي ١/ ٥٢٢، \"تهذيب التهذيب\" لابن حجر ١/ ٥٢، \"تقريب التهذيب\" لابن حجر (١٣٠).","vol":"4","page":565},{"text":"سعيد بن سليمان (١) قال: نا هياج (٢) قال: نا عنبسة بن عبد الرحمن (٣)، عن محمد بن زاذان (٤)، عن علي بن حسين (٥)، عن أبيه (٦) قال: قال رسول الله - ﷺ -: \"من اعتكف عشرًا في رمضان كان كحجتين وعمرتين\" (٧).\n_________\n(١) سعيد بن سليمان الضبي أبو عثمان الواسطي.\nالمعروف بسعدويه، ثقة، حافظ، توفي سنة (٢٢٥ هـ). وله (١٠٠) سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٤، \"تقريب التهذيب\" لابن حجر (٢٣٢٩).\n(٢) هياج بن بسطام التميمي البرجمي أبو خالد الهروي.\nضعيف، روى عنه ابنه خالد منكرات شديدة. توفي سنة (١٧٧ هـ).\n\"الضعفاء الكبير\" للعقيلي ٤/ ٣٦٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٩٣، \"تقريب التهذيب لابن حجر (٧٣٥٥).\n(٣) عنبسة بن عبد الرحمن بن عنبسة بن سعيد بن العاص الأموي.\nمتروك، رماه أبو حاتم بالوضع. من الثامنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٤٠٢، \"المجروحين\" لابن حبان ٢/ ١٧٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٣٣، \"تقريب التهذيب\" لابن حجر (٥٢٠٦).\n(٤) محمد بن زاذان المدني.\nمتروك. من الخامسة.\n\"الكامل\" لابن عدي ٦/ ٢٠٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٦٢، \"تقريب التهذيب\" لابن حجر (٥٨٨٢).\n(٥) علي بن الحسين زين العابدين، ثقة، ثبت.\n(٦) الحسين بن علي بن أبي طالب، سبط الرسول - ﷺ -، وريحانته.\n(٧) [٣٦٧] الحكم على الإسناد:\nوفيه عنبسة بن عبد الرحمن ومحمد بن زاذان متروكان. =","vol":"4","page":566},{"text":"قوله (١): ﴿تِلْكَ﴾ الأحكام التي ذكرنا (٢) في الصيام والاعتكاف ﴿حُدُودُ اللَّهِ﴾ قال السدي: شروط الله (٣).\n_________\n= التخريج:\nرواه البيهقي في \"شعب الإيمان\" ٣/ ٤٢٥ (٣٩٦٦) من طريق أبي طاهر المحمد أبادي قال: حدثنا أحمد بن يوسف السلمي به.\nورواه الدولابي في \"الذرية الطاهرة النبوية\" (ص ١٨٩) (١٥٧)، عن هلال بن العلاء. ومن طريق هلال رواه أبو طاهر الأنباري في \"مشيخته\" (ص ١٦١) (٩٠). ورواه الطبراني في \"المعجم الكبير\" ٣/ ١٢٨ (٢٨٨٨)، عن محمد بن الفضل السقطي. ورواه البيهقي في \"شعب الإيمان\" ٣/ ٤٢٥ (٣٩٦٧) من طريق محمد بن إسحاق الصنعاني كلهم عن سعيد بن سليمان عن عنبسة بن عبد الرحمن به، وفي \"الذرية الطاهرة\" و\"المعجم الكبير\": محمد بن سليمان. وفي \"شعب الإيمان\" و\"مشيخه أبي طاهر\": محمد بن سليم.\nقال البيهقي: والصواب محمد زاذان وهو متروك. قال البخاري: لا يكتب حديثه. \"شعب الإيمان\" ٣/ ٤٢٥.\nوذكره المنذري في \"الترغيب والترهيب\" ٢/ ١٤٩ بصيغة التمريض وقال الهيثمي: رواه الطبراني في \"المعجم الكبير\" فيه عيينة والصواب: عنبسة بن عبد الرحمن القرشي، وهو متروك. \"مجمع الزوائد\" ٣/ ١٧٣، وذكره السيوطي في \"الجامع الصغير\"، وعزاه إلى البيهقي في \"شعب الإيمان\"، ورمز لضعفه، وبين المناوي شدة ضعفه.\n\"فيض القدير\" للمناوي ٦/ ٩٧ (٨٤٧٩).\nوقال الألباني: موضوع. \"السلسلة الضعيفة والموضوعة\" ٢/ ١٠ (٥١٨).\n(١) من (ح).\n(٢) في (ش)، (ح)، (أ): ذكرناها.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ١٨٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٣٢٠ (١٦٩٤).","vol":"4","page":567},{"text":"(وقال) (١) شهر بن حوشب: فرائض الله (٢).\n(وقال) (٣) الضحاك: معصية الله (٤).\nوقال (٥) المفضل بن سلمة: الحد: الموقف الذي يقف الإنسان عليه وتصفه له حتى يميزه من سائر الموصوفات. والحد: فصل بين (٦) الشيئين، والحد: منتهى الشيء (٧).\nقال (٨) الخليل (بن أحمد) (٩): الحد الجامع المانع (١٠).\nوقال الزجاج: الحدود (١١) ما منع الله -﷿- من مخالفتها (١٢).\nقلت: وأصل الحد في اللغة: المنع، ومنه قيل للبواب: حداد.\n_________\n(١) زيادة من (ح)، (أ).\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ٢١٠، وأبو حيان في \"البحر المحيط\" ٢/ ٦١.\n(٣) زيادة من (ح)، (أ).\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ١٨٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٣٢٠ (١٦٩٥).\n(٥) ساقطة من (ش).\n(٦) في (ش)، (ح)، (أ): ما بين.\n(٧) \"الصحاح\" للجوهري ٢/ ٤٦٢ (حدد).\n(٨) في (ح)، (أ): وقال.\n(٩) ساقطة من (ح).\n(١٠) \"غرائب القرآن\" للنيسابوري ٢/ ١٣١، \"الدر المصون\" للسمين الحلبي ٢/ ٢٩٩ دون نسبة لأحد.\n(١١) في (ح): الحد واحد الحدود.\n(١٢) \"معاني القرآن\" ١/ ٢٥٧.","vol":"4","page":568},{"text":"قال الأعشى (١):\nفقمنا ولما يصح ديكنا ... إلى جونة عند حدادها\nيعني صاحبها الذي يحفظها ويمنعها (٢).\nوقال (٣) النابغة (٤):\nإلا سليمان إذ قال المليك (٥) له ... قم في البرية فاحددها عن الفند\nومنه حدود الدار والأرض، وهي ما يمنع غيرها أن يدخل فيها، وسمي الحديد حديدًا لأنه يمتنع به من الأعداء، ويقال (٦):\n_________\n(١) البيت في \"ديوانه\" (ص ٦٩)، \"مجمل اللغة\" لابن فارس ١/ ٢١٠ (حد)، \"الصحاح\" للجوهري ٢/ ٤٦٢ (حدد). \"لسان العرب\" لابن منظور ٣/ ٨١ (حدد)، \"زاد المسير\" لابن الجوزي ١/ ١٩٣.\nوالجونة: خابية الخمر. من \"الديوان\" (ص ٦٦).\n(٢) في (ح): يمنعها ويحفظها. وفيها زيادة: والجونة الخمر.\n(٣) في (أ): قال.\n(٤) هو النابغة الذبياني.\nوالبيت في \"ديوانه\" (ص ٤٢)، \"مجمل اللغة\" لابن فارس ١/ ٢١٠ (حد)، \"تهذيب اللغة\" للأزهري ٣/ ٤٢٠ (حد)، و\"لسان العرب\" لابن منظور ٣/ ٨١ (حدد).\nوفي \"الديوان\"، \"لسان العرب\" لا بن منظور: (الإله) بدل (المليك).\nوالفَنَد: الخطأ في الرأي والقول. \"لسان العرب\" لابن منظور ١٠/ ٣٣٢ (فند).\n(٥) في (ش): الإله.\n(٦) ساقطة من (ح).","vol":"4","page":569},{"text":"حدَّتِ المرأةُ على زوجها وأحدَّت إذا منعت نفسها من الزينة (١). فحدود الله -﷿- هي ما منع الله (منها) (٢)، أو منع من مخالفتها، والتعدي إلى غيرها. ﴿فَلَا تَقْرَبُوهَا﴾ (فلا تأتوها) (٣) يقال (٤): قَرِبتُ الشيء أقرَبُه وقَرَبتُه (٥) وقرُبت منه -بضم الراء- إذا دنوت منه. ﴿كَذَالِكَ﴾ هكذا ﴿يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ﴾ لكي يتقوها (٦)، فينجوا من السخط والعذاب.\n_________\n(١) \"معاني القرآن\" للزجاج ١/ ٢٥٧، \"تهذيب اللغة\" للأزهري (حد) ٣/ ٤٢١، \"زاد المسير\" ١/ ١٩٣ - ١٩٤، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣١٦.\n(٢) ساقطة من (ح).\n(٣) ساقطة من (ح).\n(٤) في (ح): ويقال.\n(٥) ساقطة من (ح).\n(٦) في (ح): يتقوا.","vol":"4","page":570},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الخامس]\n[سورة البقرة ١٨٨ - ٢١٩]\n\nتحقيق\nأ. د/ ناصر بن محمد المنيع","vol":"5","page":1},{"text":"السيرة الذاتية للمحقق\nأ. د/ ناصِر بن محمَّد المنيع\nأستاذ بجامعة الملك سعود -كلية التربية- قسم الثقافة الإسلامية.\nحصل على درجة الدكتوراه في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس تحرير مجلة تطوير الدراسات القرآنية بمركز تفسير.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\nعضو هيئة التحرير في مجلة الدراسات الإسلامية بكلية التربية جامعة الملك سعود.\n\nله مؤلفات منشورة أهمها:\n١ - قتلى القرآن - دراسة تحقيق. كتاب مطبوع.\n٢ - هارون بن موسى الأعور منزلته وآثاره في علم القراءات. كتاب مطبوع.\n٣ - معالم في أصول التفسير كتاب مطبوع.\n٤ - أبو صالح باذام مولى أم هانئ وتفسيره من رواية إسماعيل بن أبي خالد عنه. بحث منشور مركز إحياء التراث الإسلامي - جامعة أم القرى.\n٥ - الدرر الحسان في حل مشكلات قوله تعالى الآن للرميلي دراسة وتحقيق. بحث منشور\nمجلة الجمعية العلمية للقرآن وعلومه. الرياض.\n٦ - التفسير الموضوعي في الرسائل العلمية دراسة ونقد. بحث منشور في كتاب مؤتمر التفسير الموضوعي واقع وآفاق كلية الشريعة جامعة الشارقة.\n٧ - المستشرق الألماني ييرجشتراسر وآثاره في الدراسات القرآنية ومنهجه فيها. بحث منشور في مجلة جامعة الملك سعود - العلوم الإسلامية والتربوية.\n٨ - حديث أبي بن كعب في فضائل السور وموقف المفسرين منه. بحث منشور في مجلة\nمعهد الإمام الشاطبي- جدة\n* * *","vol":"5","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٥]","vol":"5","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٤٥/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"5","page":4},{"text":"سُورَة البَقَرَة\nآية ١٨٨ - ٢١٩","vol":"5","page":5},{"text":"<span data-type=\"title\" id=toc-560>١٨٨ </span>- قوله -﷿-: ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾ الآية (١).\nقال ابن حيان وابن السائب: نزلت هذِه الآية في امرئ القيس بن عابس الكندي (٢)، وفي عبدان (٣) بن أشوع (٤) الحضرمي (٥)، وذلك\n_________\n(١) ساقطة من (أ).\n(٢) امرؤ القيس بن عابس بن المنذر بن امرئ القيس الكندي.\nأسلم، ووفد على النبي - ﷺ -، وثبت على الإسلام لما ارتد قومه، وكان شاعرًا، سكن الكوفة، وبها توفي.\n\"معرفة الصحابة\" لأبي نعيم ٢/ ٤٣٨، \"أسد الغابة\" لابن الأثير ١/ ١١٥، \"الإصابة\" لابن حجر ١/ ٦٤.\n(٣) في (ش)، (أ) وهامش (ز): عيدان.\n(٤) في (ش): أشرع.\n(٥) ذكره ابن حجر باسم: عيدان بن أشوع الحضرمي. وقال: ذكر مقاتل في \"تفسيره\" أنه الذي خاصم امرأ القيس بن عابس الكندي في أرضه، وفيه نزلت ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ الآية. وقد تقدم بيان ذلك في ترجمة ربيعة بن عيدان.\n\"الإصابة\" لابن حجر ٥/ ٥٢.\nوقد ورد في \"صحيح مسلم\" وغيره -كما سيأتي- أن الذي خاصم امرأ القيس هو ربيعة بن عَيْدان وقيل: عبدان بن ذي العرف بن وائل ذي طواف الحضرمي ويقال: الكندي.\nقال ابن يونس: من أصحاب النبي - ﷺ -، شهد فتح مصر. قال ابن حجر: ليست له رواية نعلمها.\n\"المؤتلف والمختلف\" للدارقطني ٣/ ١٦٦٠، \"الإكمال\" لابن ماكولا ٦/ ٩٨، \"شرح صحيح مسلم\" للنووي ٢/ ١٦١، \"المستفاد من مبهمات المتن والإسناد\" لأبي زرعة العراقي ٣/ ١٠٨٧، \"الإصابة\" لابن حجر ٢/ ٢٠١.","vol":"5","page":7},{"text":"أنهما اختصما إلى النبي (١) - ﷺ - في أرض، فأراد امرؤ (٢) القيس أن يحلف، فأنزل الله تعالى ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ﴾ (٣) (٤) الآية، فقرأها النبي - ﷺ - عليه (٥)، فأبى أن يحلف (٦)، وحكّم عبدان في أرضه، ولم يخاصمه، وكان امرؤ القيس المطلوب، وعبدان (٧) الطالب، فأنزل الله تعالى ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾ (٨) أي: لا\n_________\n(١) في (أ): رسول الله.\n(٢) في (أ): امرئ.\n(٣) آل عمران: ٧٧.\n(٤) وفي (أ) زيادة: وأيمانهم.\n(٥) ساقطة من (ش)، (ح)، (أ).\n(٦) في (ح): يحلفه.\n(٧) في (ش) في الموضعين: عيدان. وفي (أ) غير منقوطة.\n(٨) قول مقاتل ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢١، والحيري في \"الكفاية\" ١/ ١٣١، والواحدي في \"أسباب النزول\" (ص ٥٣).\nوقول الكلبي ذكره الحيري في \"الكفاية\" ١/ ١٣١.\nوهو قول سعيد بن جبير رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢١ (١٧٠٢) من طريق ابن لهيعة قال: حدثنا عطاء بن دينار عن سعيد بن جبير به بنحوه. وهذا مع إرساله فيه ضعف، ابن لهيعة ضعيف سيأتي في رقم [١٨٩] وعطاء بن دينار تفسيره عن سعيد بن جبير صحيفة.\n\"المراسيل\" لابن أبي حاتم (ص ٢٣٧)، وذكره عن سعيدٍ ابن الجوزي في \"زاد المسير\" ١/ ١٩٤.\nوهو قول مقاتل بن سليمان انظر: \"تفسيره\" ١/ ٩١، ونقله عنه الماوردي في \"النكت والعيون\" ١/ ٢٤٩.\nهو قول السدي -أيضًا- ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢١. وأصل القصة دون ذكر أنها كانت سببًا لنزول قوله: ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾ وردت في حديث وائل بن حجر - ﵁ -، رواه مسلم في كتاب الإيمان، =","vol":"5","page":8},{"text":"يأكل بعضكم مال (١) بعض بالباطل أي: من غير الوجه الذي أباحه الله تعالى. وأصل الباطل الشيء المذاهب الزائل، يقال: بَطَلَ يَبْطُلُ بُطُولًا وبُطْلانًا إذا ذهب (٢).\n﴿وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ﴾ أي: تلقون (٣) أمور تلك الأموال بينكم وبين أربابها إلى الحكام، وهو جمع الحاكم. وأصل الإدلاء: إرسال (٤) الدَّلْوِ، وإلقاؤه في البئر، يقال: أدلى دلوه إذا أرسلها، قال الله -﷿-: ﴿فَأَدْلَى دَلْوَهُ﴾ (٥)، ودلاها يدلوها إذا أخرجها، ثم جعل كل إلقاء قول (أو فعل) (٦) إدلاءً (٧)، ومنه قيل للمحتج\n_________\n= باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار (١٣٩، ٢٢٤)، والإمام أحمد في \"مسنده\" ٤/ ٣١٧ (١٨٨٦٣)، والخطيب في \"الأسماء المبهمة\" (ص ٤٢٩)، وابن بشكوال في \"الغوامض والمبهمات\" ٢/ ٥٨٨ (٥٨١).\nوفي حديث عدي بن عميرة الكندي - ﵁ - رواه الإمام أحمد في \"مسنده\" ٤/ ١٩١ (١٧٧١٦)، والطبراني في \"المعجم الكبير\" ١٧/ ١٠٨ (٢٦٥)، والدارقطني في \"المؤتلف والمختلف\" ٣/ ١٥٥٧، وأبو نعيم في \"معرفة الصحابة\" ٢/ ٤٣٨ (١٠٦١).\nقال الهيثمي: رواه أحمد والطبراني في \"المعجم الكبير\" ورجالهما ثقات. \"مجمع الزوائد\" ٤/ ١٧٨، وقال ابن حجر: إسناده صحيح. \"الإصابة\" لابن حجر ١/ ٦٤.\n(١) في (أ): أموال.\n(٢) \"الصحاح\" للجوهري ٤/ ١٦٣٥ (بطل).\n(٣) في (ز): تلقوا. وفي (أ): أي لا تلقوا.\n(٤) في (أ): هو إرسال.\n(٥) يوسف: ١٩.\n(٦) في (ح): وفعل.\n(٧) في (ش): أدلى.","vol":"5","page":9},{"text":"بدعواه (١): أدلى بحجته، إذا كانت حجته سببًا له يتعلق به في خصومته كتعلق المستقي بدلو قد أرسلها هي سبب وصوله إلى الماء (٢)، ويقال: دلى (٣) فلان لفلان (٤) إذا تناول حاجته منه به (٥)، وأنشد يعقوب (٦):\nفقد جعلت إذا ما حاجة عرضت ... بباب دارك أدلوها بأقوامِ\nومنه يقال أيضًا (٧): دلى ركابه يدلوها، إذا ساقها سوقًا رفيقًا (٨).\n_________\n(١) في (ش)، (ز): لدعواه. وفي (أ): لمحتج لدعواه.\n(٢) \"جامع البيان\" للطبري ٢/ ١٨٤ - ١٨٥، \"معاني القرآن\" للزجاج ١/ ٢٥٨، \"تهذيب اللغة\" للأزهري ١٤/ ١٧١ (دلى).\n(٣) في (ش)، (أ): أدلى.\n(٤) في (ح): بفلان إلى فلان. وفي (أ): فلان بفلان. وفي هامش (ز) زيادة: بكذا.\n(٥) ساقطة من (ش)، (أ).\n(٦) يعقوب بن إسحاق بن السكيت أبو يوسف البغدادي.\nمن علماء بغداد ممن أخذ عن الكوفيين، وكان مؤدبًا لولد المتوكل، وله معه أخبار. قال ياقوت: كان عالمًا بالقرآن، ونحو الكوفيين، ومن أعلم الناس باللغة والشعر، راوية ثقة. وقال الخطيب: كان من أهل الفضل والدين، موثقًا بروايته. توفي سنة (٢٤٣ هـ) وقيل: (٢٤٤ هـ) وقيل: (٢٤٦ هـ).\n\"الفهرست\" لابن النديم (ص ٩٨)، \"تاريخ بغداد\" للخطيب ١٤/ ٢٧٣، \"معجم الأدباء\" لياقوت ٦/ ٢٨٤٠، \"بغية الوعاة\" للسيوطي ٢/ ٣٤٩.\nوالبيت في \"أساس البلاغة\" للزمخشري ١/ ١٩٤ (دلى)، بلفظ (حاجتي) ولم ينسبه لأحد.\n(٧) ساقطة من (أ).\n(٨) في (ح): رقيقًا، انظر: \"غريب الحديث\" للخطابي ٢/ ٢٤٤، \"الأمالي\" لابن الشجري ٢/ ٢٣٠.","vol":"5","page":10},{"text":"قال الراجز (١):\n(يا مي) (٢) قد تدلو المطيُّ دلوا ... وتمنع العين الرُقاد الحلوا (٣)\nواختلف النحاة في محل قوله: ﴿وَتُدْلُوا﴾ فقال بعضهم: جزم بتكرير (٤) حرف النهي، المعنى: ولا تأكلوا، ولا تدلوا (٥). وكذلك هو في حرف أُبي بإثبات (لا) (٦). وقيل: هو (٧) نصب على الظرف (٨)\n_________\n(١) ذكره ابن السكيت في \"الألفاظ\" وقال: وأنشد الفراء. بلفظ: ندلو. . ونمنع. \"كنز الحفاظ في تهذيب الألفاظ\" ١/ ٢٩٣، ٢/ ٦٠٢، وذكره الزمخشري في \"أساس البلاغة\" ١/ ٢٨١ (دلى)، بلفظ: أدلو ... وأمنع. ولم ينسبه.\nقال التبريزي: المطي جمع مطية وهو البعير الذي يركب ظهره. \"كنز الحفاظ في تهذيب الألفاظ\" ١/ ٢٩٣.\n(٢) يا مي غير واضحة في (ح) وكتب في هامشها: يا بني.\n(٣) في (ش): حلوا.\n(٤) في (أ): بتكرر.\n(٥) \"معاني القرآن\" للفراء ١/ ١١٥، \"إعراب القرآن\" للنحاس ١/ ٢٩٠، \"مشكل إعراب القرآن\" لمكي ١/ ٨٨.\n(٦) عزاها إلى أُبي الفراءُ في \"معاني القرآن\" ١/ ١١٥، والنحاس في \"إعراب القرآن\" ١/ ٢٩٠، وابن عطية في \"المحرر الوجيز\" ١/ ٢٦٠، وأبو حيان في \"البحر المحيط\" ٢/ ٦٣.\n(٧) ساقطة من (ح).\n(٨) من (أ)، وفي باقي الأصول: الصرف.\n\"معاني القرآن\" للفراء ١/ ١١٥، \"جامع البيان\" للطبري ٢/ ١٨٤، \"الدر المصون\" للسمين الحلبي ٢/ ٣٠١.","vol":"5","page":11},{"text":"كقول (١) الشاعر (٢):\nلا تنه عن (٣) خلق وتأتِيَ مثلهُ ... عمار عليك إذا فعلت عظيمُ\nوقيل: نصب بإضمار أن الخفيفة (٤). وقال الأخفش: نصب على الجواب (٥) بالواو (٦). ﴿لِتَأْكُلُوا فَرِيقًا﴾ طائفة ﴿مِنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ﴾ أي (٧): بالباطل.\nقال المفضل: أصل الإثم التقصير في الأمر (٨).\n_________\n(١) في (أ): قال.\n(٢) اختلف في نسبته، فقيل لأبي الأسود الدؤلي وهو في \"ديوانه\" (ص ١٣٠)، وقيل: للمتوكل الليثي وهو في \"ديوانه\" (ص ٤٤)، ونسبه سيبويه إلى الأخطل. \"الكتاب\" ٣/ ٤١.\nونُسب البيت إلى غيرهم.\nانظر حاشيتي \"الكتاب\" لسيبويه ٣/ ٤١، \"المقتضب\" للمبرد ٢/ ٢٦.\nوورد غير منسوب في \"معاني القرآن\" للفراء ١/ ٣٤، ١١٥، \"المقتضب\" للمبرد ٢/ ٢٥، \"جامع البيان\" للطبري ٢/ ١٨٥، \"إعراب القرآن\" للنحاس ١/ ٢٢٠، ٢٩٠.\n(٣) في (أ): من.\n(٤) \"الكتاب\" لسيبويه ٣/ ٤٢، \"المقتضب\" للمبرد ٢/ ٢٥، \"الكشاف\" للزمخشري ١/ ٢٣٣.\n(٥) في (ح): الحال.\n(٦) \"معاني القرآن\" ١/ ٣٥٣.\n(٧) ساقطة من (ح)، (أ).\n(٨) \"الفروق اللغوية\" لأبي هلال العسكري (ص ٢٢٧) دون عزو لأحد.","vol":"5","page":12},{"text":"قال الأعشى يصف ناقته (١):\nجُمالِيَّة تَغْتَلي بالرِّداف ... إذا كَذَبَ الآثِماتُ الهجيرا (٢) (٣)\nثم جعل التقصير في أمر الله -﷿- (٤) إثمًا. ﴿وَأَنْتُمْ تَعْلَمُونَ﴾ أنكم (٥) مبطلون.\nقال ابن عباس: هذا في الرجل يكون عليه مال، وليس عليه فيه (٦) بينة، فيجحد المال، ويخاصمهم (٧) فيه إلى الحكام، وهو يعرف أن الحق عليه ويعلم أنه آثم وآكل حرام.\n_________\n(١) في (ش)، (ز)، (أ): ناقة.\n(٢) في (ح): الجهيرا. وفي (ش)، (ح)، (ز) زيادة: أي المقصرات. وفي (ح) زيادة: وتغتلي يعني تعدو وتسير سيرًا سريعًا.\n(٣) البيت في \"ديوانه\" (ص ٩٧)، \"الصحاح\" للجوهري ٥/ ١٨٥٨ (أثم)، \"لسان العرب\" لابن منظور ١/ ٧٥ (أثم)، ١٠/ ١١٣ (على).\nناقة جمالية: وثيقة كالجمل. تغتلي: غَلَت الدابة في سيرها غُلُوًا، واغْتَلت ارتفعت؛ فجاوزت حُسْن السير. الرداف: هو الرديف الذي يركب خلف الراكب. الآثمات: النوق الضعيفة جعل تخلفها إثمًا. وكذبت أي تخلفت، وكذب هنا خفيفة الذال. الهجير: التهاب الحر، واحتدامه في الظهر. من \"الديوان\" (ص ٩٧).\n(٤) في (ح) زيادة: والذنب.\n(٥) في (ش): أنتم.\n(٦) ساقطة من (أ).\n(٧) في (أ): ويخاصم.","vol":"5","page":13},{"text":"وقال مجاهد (في هذه) (١) الآية: لا تخاصم وأنت ظالم (٢).\nقال الحسن: هو أن يكون (على الرجل لصاحبه) (٣) حق، فإذا طالبه به (٤) دعاه إلى الحاكم، فيحلف له، ويذهب بحقه (٥).\nوقال الكلبي: هو أن يقيم شهادة الزور (٦).\nوقال قتادة: لا تدلِ بمال أخيك (٧) إلى الحاكم، وأنت تعلم أنك ظالم، فإن (٨) قضاءه لا يحل حرامًا، ومن قضي له بالباطل، فإن خصومته لم تنقض (٩) حتى يجمع الله -﷿- (يوم القيامة) (١٠) بينه وبين خصمه فيقضي بينهما بالحق (١١).\n_________\n(١) في (أ): معنى.\n(٢) هو في \"تفسيره\" ١/ ٩٨، ورواه سعيد بن منصور في \"السنن\" ٢/ ٧٠٦ (٢٨٢)، والطبري في \"جامع البيان\" ٢/ ١٨٤، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢١. وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٦٦ إلى عبد بن حميد.\n(٣) في (أ): للرجل على صاحبه.\n(٤) من (أ).\n(٥) ذكر ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢١ عن الحسن أنه قال: لا تخاصم وأنت تعلم أنك ظالم.\n(٦) ذكره البغوي في \"معالم التنزيل\" ١/ ٢١١، وورد هذا التفسير في \"تفسير غريب القرآن\" لابن قتيبة (ص ٧٥)، \"بحر العلوم\" للمسرقندي ١/ ١٨٧ دون عزو لأحد.\n(٧) في (ش): لا تدلوا بمال أخيكم. وكتب في هامشها: أخيك. وفي (أ)، لا تدلي.\n(٨) في (ز): لأن.\n(٩) في (ز): ينقض. وكتب في هامشها: لا تنقضي.\n(١٠) ساقطة من (ح).\n(١١) روى الجزء الأول من قوله عبد الرزاق في \"تفسيره\" ١/ ٧٢، ورواه الطبري في \"جامع البيان\" ٢/ ١٨٤، وعزاه السيوطي إلى ابن المنذر في \"الدر المنثور\" =","vol":"5","page":14},{"text":"(وقال شريح) (١): إني لأقضي لك، وإني لأظنك ظالمًا، ولكن لا يسعني إلا أن أقضي بما يحضرني من البينة، فإن قضائي لا يحل لك حرامًا (٢).\n[٣٦٨] أخبرنا عبد الله بن حامد الأصبهاني (٣)، قال: أنا محمد بن أحمد بن حبيش البغوي (٤)، قال: نا إبراهيم بن إسحاق بن أبي العَنْبَس (٥)، قال:\n_________\n= ١/ ٣٦٦، وذكره ابن عبد البر في \"التمهيد\" ٢٢/ ٢٢١.\n(١) في (ح): وكان شريح يقول.\n(٢) رواه ابن أبي شيبة في \"مصنفه\" ٧/ ٧١٤ (٢٣٣١٢)، وابن سعد في \"الطبقات الكبرى\" ٦/ ١٣١، والبيهقي في \"السنن الكبرى\" ١٠/ ١٥٠.\n(٣) عبد الله بن حامد الأصبهاني، لم يذكر بجرح أو تعديل.\n(٤) لم أجد رجلًا بهذا الاسم. وفي طبقته محمد بن إبراهيم بن حبيش البغوي، فلعله هو، وأخطأ المصنف أو غيره في اسم أبيه.\nقال الدارقطني: لم يكن بالقوي. توفي سنة (٣٣٨ هـ).\n\"المؤتلف والمختلف\" للدارقطني ٢/ ٦٨٩، \"الإكمال\" لابن ماكولا ٢/ ٣٣٤، \"لسان الميزان\" لابن حجر ٥/ ٢٥.\n(٥) كذا في (ش)، (ح)، (أ) وهو الصواب. وأما في (س): العبس. وفي (ز): العيش.\nوهو إبراهيم بن إسحاق بن أبي العنبس الزهريّ أبو إسحاق الكوفي.\nقال الدارقطني: ثقة. وفي \"سؤالات الحاكم للدارقطني\": قال: صدوق. وقال الخطيب: وكان ثقة، خيرًا، فاضلًا، دينًا، صالحًا. توفي سنة (٢٧٧ هـ)، وقد بلغ ثلاثًا وتسعين سنة.\n\"سؤالات الحاكم للدارقطني\" (ص ١٠٢) (٥١)، \"تاريخ بغداد\" للخطيب ٦/ ٢٥، \"سير أعلام النبلاء\" للذهبي ١٣/ ١٩٨.","vol":"5","page":15},{"text":"نا محمد بن يعلى زنبور (١)، عن محمد بن عمرو (٢)، عن أبي سلمة (٣)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"إنما أنا بشر (٤)، ولعل بعضكم أن (٥) يكون ألحن (٦) بحجته من بعض فأقفي له، فمن قضيت له بشيء من مال (٧) أخيه؛ فإنما أقطع قطعة من النار\" (٨).\n_________\n(١) محمد بن يعلى السلمي لقبه زنبور أبو علي الكوفي.\nقال الذهبي: متروك. وقال ابن حجر: ضعيف. وقال أحمد بن سنان: صح: عندنا أن محمد بن يعلى كان جهميًّا. توفي سنة (٢٠٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٣٠، \"الكاشف\" للذهبي (٥٢٣١)، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٣٨، \"تقريب التهذيب\" لابن حجر (٦٤١٢).\nقلت: هو متروك كما قال الذهبي، وقد وصفه بذلك جماعة من النقاد السابقين.\n(٢) محمد بن عمرو بن علقمة بن وقاص الليثي صدوق له أوهام.\n(٣) أبو سلمة بن عبد الرحمن بن عوف، ثقة.\n(٤) في (ح)، (أ) زيادة: مثلكم. وفي هامش (ز) زيادة: وإنكم تختصمون إلي.\n(٥) ساقطة من (أ).\n(٦) اللَّحْن: الميل عن جهة الاستقامة، يقال: لحن فلان في كلامه إذا مال عن صحيح المنطق. وأراد أن بعضكم يكون أعرف بالحجة، وأفطن لها من غيره. \"النهاية\" لابن الأثير ٤/ ٢٤١.\n(٧) في (ش)، (ح): حق.\n(٨) [٣٦٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه محمد بن يعلى متروك لكن الحديث ورد من طرق عن محمد بن عمرو.\nالتخريج:\nرواه ابن ماجه في كتاب الأحكام، باب قضية الحاكم لا تحل حرامًا ولا تحرم حلالًا (٢٣١٨)، عن أبي بكر بن أبي شيبة، ورواه الإمام أحمد في \"مسنده\" ٢/ ٣٣٢ (٨٢٩٤)، وأبو بكر بن أبي شيبة في \"مصنفه\" ٤/ ٧١٧ (٢٣٣١٠) =","vol":"5","page":16},{"text":"<span data-type=\"title\" id=toc-561>١٨٩ </span>- قوله -﷿-: ﴿يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ﴾ الآية (١)\nنزلت في معاذ بن جبل وثعلبة بن غنم (٢) الأنصاريين، قالا:\n_________\n= كلاهما عن محمد بن بشر.\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٤٦١ (٥٠٧١)، من طريق عبدة بن سليمان.\nورواه أبو يعلى في \"مسنده\" ١٠/ ٣٢٦ (٥٩٢٠) من طريق خالد الواسطي.\nورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ١٥٤ من طريق عبد الوهاب بن عطاء، كلهم عن محمد بن عمرو به بنحوه.\nقال البوصيري: هذا إسناد صحيح، وله شاهد من حديث أم سلمة رواه الستة. \"مصباح الزجاجة\" ٢/ ٣٠ (٢٨٠).\nوحديث أم سلمة.\nرواه البخاري في كتاب المظالم، باب إثم من خاصم في باطل وهو يعلمه (٢٤٥٨)، وفي كتاب الشهادات، باب من أقام البينة بعد اليمين (٢٦٨٠)، ومسلم في كتاب الأقضية، باب الحكم بالظاهر واللحن بالحجة (١٧١٣).\n(١) (الآية) ساقطة من (أ).\n(٢) شكلت في (س): غُنْم. وفي (ش)، (ح)، (ز): غَنَم. كذا ورد اسمه في جميع النسخ، وبعض كتب التفسير.\nانظر: \"معالم التنزيل\" للبغوي ١/ ٢١١، \"الكشاف\" للزمخشري ١/ ٢٣٤، \"البحر المحيط\" لأبي حيان ٢/ ٦٩.\nوالصواب: غَنَمَة كما قيده ابن ماكولا وهو: ثعلبة بن غَنَمَة بن عدي بن نابي الأنصاري الخرزجي السلمي.\nشهد بدرًا والعقبة، وهو أحد الذين كسروا آلهة بني سلمة، استشهد يوم الخندق، وقيل: يوم خيبر.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٦٢، \"المعجم الكبير\" للطبراني ٢/ ٨٩، \"المؤتلف والمختلف\" للدارقطني ٣/ ١٥٩٠، \"الإكمال\" لابن ماكولا ٦/ ١٤٣، =","vol":"5","page":17},{"text":"يَا رسول الله، ما بال الهلال يبدو دقيقًا (١) مثل الخيط، ثم يزيد حتَّى يمتلئ ويساوي، ثم لا يزال ينقص حتَّى يعود كما بدأ، لا يكون على حالة واحدة؟ فأنزل الله تعالى ﴿يَسْأَلُونَكَ﴾ (٢) يَا محمَّد ﴿عَنِ\n_________\n= \"أسد الغابة\" لابن الأثير ١/ ٢٤٤، \"توضيح المشتبه\" لابن ناصر الدين ١/ ٢٩٩، \"الإصابة\" لابن حجر ١/ ٢٠٩.\nوفي بعض المصادر ثعلبة بن غنمة. انظر: \"السيرة النبوية\" لابن هشام ٢/ ٤٦٣، \"المؤتلف والمختلف\" للدارقطني ١/ ٢٣٥.\n(١) في (أ): رقيقًا.\n(٢) رواه أبو نعيم في \"معرفة الصَّحَابَة\" ١/ ٤٩٣ (١٤٠٠)، وابن عساكر \"تاريخ دمشق\". من طريق محمَّد بن مروان السدي الصغير، عن الكلبي، عن أبي صالح، عن ابن عباس به.\nوعزاه إليهما السيوطي في \"لباب النقول في أسباب النزول\" (ص ٣٥).\nوذكره السمرقندي في \"بحر العلوم\" ١/ ١٨٨.\nوحكم السيوطي على إسناده بالضعف.\n\"الدر المنثور\" ١/ ٣٦٧.\nوقال المناوي: إسناده واه.\n\"الفتح السماوي\" ١/ ٢٣٢.\nقلت: بل سنده واه جدًّا فيه متهمان وتسمى سلسلة سنده سلسلة الكذب.\nوهو قول مقاتل بن سليمان. انظر \"تفسيره\" ١/ ٩٢ وقول الكلبي ذكره الحيري في \"الكفاية\" ١/ ١٣٢، والواحدي في \"أسباب النزول\" (ص ٥٣).\nوقال ابن حجر: أما أثر الكلبي فلعله في \"تفسيره\" الذي يرويه عن أبي صالح، عن ابن عباس، وقد وجدت مثله في \"تفسير مقاتل بن سليمان\" بلفظه، فلعله تلقاه عنه. وقد توارد من لا يد لهم في صناعة الحديث على الجزم بأن هذا كان سبب النزول مع وهاء السند فيه، ولا شعور عندهم بذلك بل كاد يكون مقطوعًا به لكثرة من ينقله من المفسرين وغيرهم.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٥٥.","vol":"5","page":18},{"text":"الْأَهِلَّةِ﴾. وهي جمع هلال، مثل: رداء وأردية، واشتقاق الهلال من قولهم: استهل الصبي إذا صرخ حين يولد، وأهل القوم بالحج والعمرة؛ إذا رفعوا أصواتهم بالتلبية (١)، قال الشَّاعر (٢):\nيُهِلُّ بالفَرْقَدِ رُكْبانُهَا ... كما يُهِلُّ الراكبُ المعتمرْ\nفسُمي هلالًا؛ لأنه حين يُرى يهل النَّاس بذكر الله ويذكرونه (٣). ﴿قُلْ هِيَ مَوَاقِيتُ﴾ جمع الميقات وهو الزمان المحدود للشيء. ﴿لِلنَّاسِ وَالْحَجِّ﴾. أخبر الله تعالى عن الحكمة في زيادة القمر\n_________\n= وقد روى الطبري في \"جامع البيان\" ٣/ ١٨٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٢ (١٧٠٧) من طريق عطية العوفي، عن ابن عباس ﵄ قال: سأل النَّاس رسول الله -ﷺ- عن الأهلة، فنزلت هذا الآية. وإسناده ضعيف مسلسل بالضعفاء تقدم الكلام عليه.\nوروى الطبري في \"جامع البيان\" ٣/ ١٨٥. عن قتادة، والربيع، وابن جريج قالوا: إن أناسًا سألوا رسول الله - ﷺ - لم خلقت الأهلة؟ فأنزل الله تعالى هذِه الآية.\nوروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٢ (١٧٠٨) عن أبي العالية نحوه.\n(١) \"معاني القرآن\" للزجاج ١/ ٢٥٩، \"بحر العلوم\" للسمرقندي ١/ ١٨٨.\n(٢) ساقطة من (أ).\nوالبيت لابن أحمر وهو في \"ديوانه\" (ص ٦٦)، وعزاه إليه أبو عبيدة في \"مجاز القرآن\" ١/ ١٥٠، والأزهري في \"تهذيب اللغة\" ١٠/ ٢١٧ (ركب)، والجوهري في \"الصحاح\" ٥/ ١٨٥٢ (هلل)، وابن منظور في \"لسان العرب\" ٥/ ٢٩٦ (ركب).\n(٣) في (ح): وبذكره.","vol":"5","page":19},{"text":"ونقصانه، واختلاف أحواله، وأعلم أنَّه فعل ذلك ليعلم النَّاس أوقاتهم في حجهم، وعمرتهم (١)، وحل (٢) ديونهم، وعدة (٣) نسائهم، وأجور أُجرائهم (٤)، وحيض الحائض، ومدة الحامل، ووقت الصوم والإفطار، وغير ذلك، فلهذا خالف بينه وبين الشَّمس التي هي دائمة على حالة واحدة.\n﴿وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا﴾ (قرأها ورش، وأبو عمرو، وحفص بضم الباء حيث وقعت) (٥). قال المفسرون: كان النَّاس في الجاهلية، وفي أول الإِسلام إذا أحرم الرَّجل منهم بالحج أو العمرة لم يدخل حائطًا، ولا بيتًا (٦)، ولا دارًا (٧) من بابه، فإن كان من أهل المدر (٨) نقب نقبًا في ظهر بيته؛ (منه يدخل ويخرج) (٩)، أو يتخذ سلمًا، فيصعد منه. وإن كان من أهل الوبر (١٠)\n_________\n(١) في (ح): في حججهم وعمرهم.\n(٢) في (أ): وحلول.\n(٣) في (ش)، (ح): وعِدَدِ.\n(٤) في (أ): أجاراتهم.\n(٥) ما بين القوسين ساقط من (ش)، (ح)، (أ).\n(٦) في (ز) زيادة: ولا جدارًا.\n(٧) في (ش) قلادة: ولا مكانًا.\n(٨) أي: سكان البيوت المبنية بالطين، وهم أهل القرى والأمصار. \"النهاية\" لابن الأثير ٤/ ٣٠٩ \"لسان العرب\" لابن منظور ١٣/ ٥٣ (مدر).\n(٩) في (ز): منه يدخل منه ويخرج. وضرب على (منه) الأولى.\n(١٠) أي: أهل البادية لأنهم يتخذون بيوتهم من الوبر وهو الصوف. \"لسان العرب\" لابن منظور ١٥/ ١٩٨ (وبر).","vol":"5","page":20},{"text":"خرج من خلف الخيمة أو الفسطاط (١)، ولا يدخل من الباب، ولا يخرج منه (٢) حتَّى يحل من إحرامه، ويرون ذلك بِرًّا إلَّا أن يكون من الحمس، وهم: قريش، وكنانة، وخزاعة، وثقيف، وجشم (٣)، وبنو عامر بن صعصعة (٤)، وبنو نصر بن معاوية (٥) سموا حمسًا لتشددهم في دينهم، والحماسة: الشدة والصلابة. قالوا: فدخل رسول الله - ﷺ - ذات يوم بيتًا لبعض الْأَنصار، فدخل رجل من الْأَنصار يقال له: رفاعة بن تابوت (٦).\n_________\n(١) في (ح): والفسطاط.\n(٢) ساقطة من (ح).\n(٣) جشم بطن من بكر بن هوازن من العدنانية كانت مواطنهم بالسروات، وخرجوا يوم حنين لمحاربة النَّبِيّ - ﷺ -.\n\"معجم قبائل العرب القديمة والحديثة\" لعمر رضا كحالة ١/ ١٨٩.\n(٤) بنو عامر بن صعصعة بطن من هوازن من قيس بن عيْلان من العدنانية ويقال لهم: الأحامس، وكانوا بنجد، ثم نزلوا ناحية من الطائف، وقعت لهم حروب عديدة مع القبائل المجاورة. وفدوا على النَّبِيّ -ﷺ-.\n\"معجم قبائل العرب\" لعمر رضا كحالة ٢/ ٧١٠.\n(٥) بنو نصر بن معاوية بطن من هوازن من قيس بن غيلان من العدنانية، كان فيهم كثرة، لهم عدة وقائع منها غزوة غطفان، وخرجوا يوم حنين لمحاربة النَّبِيّ - ﷺ -. \"معجم قبائل العرب\" ٣/ ١١٨١.\n(٦) رفاعة بن تابوت الأَنْصَارِيّ.\nجاء ذكره في حديث مرسل سيأتي تخريجه في سبب نزول قوله تعالى: ﴿وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا﴾ وأشار ابن حجر إلى أنَّه غير رفاعة بن تابوت المنافق.\n\"أسد الغابة\" لابن الأثير ٢/ ١٧٧، \"تجريد أسماء الصَّحَابَة\" للذهبي ١/ ١٨٣، \"الإصابة\" لابن حجر ٢/ ٢٠٩.","vol":"5","page":21},{"text":"وقال الكلبي: قطبة بن عامر بن حذيفة (١) أحد بني سلمة فدخل على إثره من الباب، وهو محرم، فأنكروا عليه، فقال له (رسول الله - ﷺ -) (٢): \"لم دخلت من الباب، وأنت محرم؟ \" قال: رأيتك دخلت فدخلت على إثرك. (فقال رسول الله -ﷺ-) (٣): \"إنِّي أحمس\" قال الرَّجل: إن كنت أحمس، فإنِّي أحمس، ديننا واحد، رضيت (٤) بهديك، وسمتك، ودينك، فأنزل الله ﷿ هذِه الآية (٥).\n_________\n(١) كذا في جميع النسخ، وفي مصادر ترجمته: حديدة.\nوهو قطبة بن عامر بن حديدة بن عمرو أبو زيد الأَنْصَارِيّ الخرزجي السلمي.\nشهد بدرًا، والعقبة والمشاهد، وكانت معه راية بني سلمة يوم الفتح. تُوفِّي في خلافة عمر - ﵁ -، أو في خلافة عثمان - ﵁ -.\n\"الاستيعاب\" لابن عبد البر ٣/ ١٢٨٢، \"أسد الغابة\" لابن الأثير ٤/ ٢٠٥، \"الإصابة\" لابن حجر ٥/ ٢٤٢.\n(٢) في (ز): النَّبِيّ ﵇.\n(٣) في (ز): فقال له النَّبِيّ ﵇.\n(٤) في (ش): لقد رضيت، وفي (ز): ولقد رضيت.\n(٥) أورده بلفظه الواحدي في \"أسباب النزول\" (ص ٥٥) دون إسناد.\nقال ابن حجر: قلت: هذا جمعه من آثار مفرقة، ولم أجده عن واحد معين.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٥٨.\nوأصل السبب دون ذكر قصة الرَّجل رواه البُخَارِيّ في كتاب العمرة، باب قول الله تعالى: ﴿وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا﴾ (١٨٠٣)، وفي كتاب التفسير، باب ﴿وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ﴾ (٤٥١٢)، ومسلم في كتاب التفسير (٣٠٢٦)، والنَّسائيّ في \"تفسيره\"، ١/ ٢٢٦ - ٢٢٧، (٤٤، ٤٥) من حديث البراء بن عازب.\nوورد معظم ما ذكره المصنف في حديث جابر - ﵁ - رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٣ (١٧١٠)، والحاكم في \"المستدرك\" ١/ ٦٥٧ وقال صحيح على شرط الشيخين، ووافقه الذهبي، والواحدي في \"أسباب النزول\" (ص ٥٤). =","vol":"5","page":22},{"text":"وقال الزُّهْرِيّ: كان ناس (١) من الْأَنصار إذا أهلوا بالعمرة لم يحل بينهم وبين السماء شيء يتحرجون من ذلك، وكان الرَّجل يخرج مهلًّا بالعمرة فتبدو له الحاجة بعد ما (٢) يخرج من بيته، فيرجع ولا يدخل (٣)\n_________\n= وابن بشكوال في \"الغوامض والمبهمات\" ٢/ ٧٢٨ (٧٤٣) وعزاه ابن حجر إلى ابن خزيمة، وعبد بن حميد، وأبي الشيخ، وبقيٍّ في تفاسيرهم. \"الإصابة\" لابن حجر ٥/ ٢٤٢، \"فتح الباري\" ٣/ ٦٢١، ولم أجده في المطبوع من\"صحيح ابن خزيمة\". وقال ابن حجر: وهو على شرط مسلم، ولكن اختلف في إرساله ووصله، وحديث البراء له شاهد، وله عدة متابعات مرسلة. \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٥٦، وورد في هذا الحديث تسمية الصحابي فقيل: قطبة بن عامر. قال ابن حجر: وكذا سماه الكلبي في \"تفسيره\" عن أبي صالح عن ابن عباس، وكذا ذكر مقاتل بن سليمان في \"تفسيره\". \"فتح الباري\" ٣/ ٦٢١، وانظر \"تفسير مقاتل\" ١/ ٩٣.\nوروى الطبري في \"جامع البيان\" ٢/ ١٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٣ (١٧١١) من طريق عطية العوفي عن ابن عباس به بنحوه، ولم يذكر اسم الرَّجل.\nكما ورد سبب النزول في مراسيل جماعة من التابعين منها ما رواه الطبري في \"جامع البيان\" ٢/ ١٨٦، وابن بشكوال في \"الغوامض والمبهمات\" ٢/ ٧٢٦ (٧٤٢) من طريق داود بن أبي هند، عن قيس بن حبتر به بنحوه، وعزاه السيوطي إلى عبد بن حميد، وابن المنذر. \"الدر المنثور\" ١/ ٣٦٨، وورد في هذا الحديث تسمية الصحابي، فقيل: رفاعة بن تابوت. قال ابن حجر: وجزم البَغَوِيّ وغيره من المفسرين بأن هذا الرَّجل يقال له: رفاعة بن تابوت، واعتمدوا على ما أخرجه. \"فتح الباري\" ٣/ ٦٢١.\n(١) في (ش): أناس.\n(٢) في (ش): أن.\n(٣) كذا في (ح)، ومصادر تخريج الأثر. وأما في (س) وبقية النسخ: يخرج.","vol":"5","page":23},{"text":"من باب الحجرة من أَجل سقف الباب (١) أن يحول بينه وبين السماء، فيفتح الجدار من ورائه، ثم يقوم في حجرته، فيأمر بحاجته فتخرج (٢) إليه من بيته، حتَّى بلغنا أن رسول الله - ﷺ - أهل (زمن الحديبية) (٣) بالعمرة، فدخل حجرة، فدخل رجل على إثره من الْأَنصار من بني سلمة، فقال له (٤) النَّبِيّ - ﷺ -: (لم فعلت ذلك (٥)؟ \" قال: لأني رأيتك دخلت. فقال (رسول الله) (٦) - ﷺ -: \"إنِّي أحمس\" وكانت الحمس لا يبالون بذلك، فقال الأَنْصَارِيّ: وأنا أحمس. يقول: وأنا على دينك، فأنزل الله ﷿ (٧): ﴿وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا﴾.\nقرأ حمزة، والكسائي، وعاصم في رواية أبي بكر، (ونافع برواية قالون (٨) (البِيوت)\n_________\n(١) في (أ): البيت.\n(٢) في (ح)، (أ): فيخرج.\n(٣) في (أ): من الحديبية. وفي (ح): زمان حديبية.\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ش).\n(٦) ساقطة من (ش)، (ح)، (ز). وفي (أ): النَّبِيّ.\n(٧) رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٢ - ٧٣، عن معمر عنه. ورواه من طريق عبد الرَّزّاق الطبري في \"جامع البيان\" ٢/ ١٨٧، والجصاص في \"أحكام القرآن\" ١/ ٢٥٦، وابن بشكوال في \"الغوامض والمبهمات\" ٢/ ٧٢٥ (٧٤١). وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٧٦).\nوقال ابن حجر: هذا مرسل رجاله ثقات. \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٥٨.\n(٨) قالون: عيسى بن ميناء بن وردان بن عيسى الزرقي أبو موسى المدني. =","vol":"5","page":24},{"text":"بكسر الباء) (١) في جميع القرآن لمكان الياء، وقرأ الباقون بضمه (٢) على الأصل (٣).\n﴿وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى﴾ (أي: بر من اتقى) (٤) كقوله: ﴿وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ﴾ (٥) وقد مر (٦) ذكره. ﴿وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا﴾ في (٧) حال الإحرام ﴿وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ﴾.\n\n<span data-type=\"title\" id=toc-562>١٩٠ </span>- (وقوله ﷿) (٨) ﴿وَقَاتِلُوا فِي سَبِيلِ اللَّهِ﴾\nأي: في دين الله وطاعته ﴿الَّذِينَ يُقَاتِلُونَكُمْ﴾. قال الرَّبيع بن أنس\n_________\n= يقال: إنه ربيب نافع، وهو الذي لقبه: قالون؛ لجودة قراءته. قال علي بن الحسن الهسنجاني: كان قالون شديد الصمم، وكان يقرأ عليه القرآن، وكان ينظر إلى شفتي القارئ، ويرد عليه اللحن والخطأ. قال الذهبي: وأما حالة في الحديث فيكتب حديثه بالجملة. ولد سنة (١٢٠ هـ)، وتوفي سنة (٢٢٠ هـ)، وقيل: سنة (٢٠٥ هـ).\n\"معرفة القراء الكبار\" ١/ ١٥٥، \"ميزان الاعتدال\" للذهبي ٣/ ٣٢٧، \"غاية النهاية\" لابن الجزري ١/ ٦١٥، \"لسان الميزان\" لابن حجر ٤/ ٤٠٧.\n(١) في (أ): ونافع في رواية قالون وابن عامر وابن كثير بكسر الباء.\n(٢) في (ش)، (أ): بضمةٍ. وفي (ح): بالضم.\n(٣) \"السبعة\" لابن مجاهد (ص ١٧٨ - ١٧٩)، \"الحجة\" لابن زنجلة (ص ١٢٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٦.\n(٤) ساقطة من (ش). وفي (أ): أي: تقوى من اتقى.\n(٥) البقرة: ١٧٧.\n(٦) في (أ): تقدم.\n(٧) في (ش): أي في.\n(٨) ساقطة من (ش)، (ح).","vol":"5","page":25},{"text":"وعبد الرَّحْمَن بن زيد بن أسلم: هذِه أول آية نزلت (١) في القتال، فلما نزلت كان (رسول الله - ﷺ -) (٢) يقاتل من قاتله، ويكف عمّن (٣) كف عنه، حتَّى نزلت ﴿فَاقْتُلُوا المُشْرِكِينَ﴾ (٤) (٥) فنُسخت هذِه الآية، وأمر بالقتال مع المشركين كافة، قالا: فهذِه الآية (٦) منسوخة (٧).\n(ومعنى قوله) (٨) ﴿وَلَا تَعْتَدُوا﴾ أي لا تبدؤوهم ولا تفاجئوهم (٩) بالقتال قبل تقديم الدعوة. ﴿إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ﴾ (١٠).\nوقال بعضهم: هذِه الآية محكمة. أُمر رسول الله - ﷺ - فيها (١١) بالقتال، ولم يُنْسَخ شيء من حكم (١٢) هذِه الآية، قالوا: ومعنى\n_________\n(١) في (ش): أنزلت.\n(٢) في (ز): النَّبِيّ ﵇.\n(٣) في هامش (ز): من.\n(٤) التوبة: ٥.\n(٥) وفي هامش (ز): قاتلوا المشركين.\n(٦) في (ش): آية.\n(٧) قول الرَّبيع رواه الطبري في \"جامع البيان\" ٢/ ١٨٩، وذكره الجصاص في \"أحكام القرآن\" ١/ ٢٥٧ - ٢٥٨، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٥ (١٧١٩) من طريق الرَّبيع عن أبي العالية بمثله.\nوقول ابن زيد رواه الطبري في \"جامع البيان\" ٢/ ١٨٩، وذكره النحاس في \"الناسخ والمنسوخ\" ١/ ٥١٦.\n(٨) في (ح): ومعنى هذِه الآية قوله.\n(٩) في (ز): ولا تفجؤوهم.\n(١٠) ساقطة من (ش)، (ح)، (أ).\n(١١) من (ح).\n(١٢) ساقطة من (ح).","vol":"5","page":26},{"text":"قوله تعالى: ﴿وَلَا تَعْتَدُوا﴾ أي: لا تقتلوا النساء، والصبيان، والشيخ الكبير، ولا من ألقى إليكم السلم، فكف يده، فإن فعلتم ذلك؛ فقد اعتديتم، وهو (١) قول ابن عباس (٢)، ومجاهد (٣). وقال يحيى بن عامر (٤): كتبت إلى عمر بن عبد العزيز أسأله عن (قوله ﷿) (٥): ﴿وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ (١٩٠)﴾ فكتب إليَّ أن (٦) ذلك في النساء، والذرية، والرهبان، ومن لم ينصب الحرب (٧) منهم (٨).\n_________\n(١) في (ز): وهذا.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ١٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٥ (١٧٢١) وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٧٠ إلى ابن المنذر، وذكره النحاس في \"الناسخ والمنسوخ\" ١/ ٥١٦.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ١٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٥ (١٧٢١).\n(٤) كذا في جميع النسخ. والصواب: يحيى بن يحيى الغساني، كما ورد في \"جامع البيان\" للطبري وغيره وهو: يحيى بن يحيى بن قيس بن حارثة الغساني أبو عثمان الشَّاميّ.\nثِقَة، استعمله عمر بن عبد العزيز على قضاء الموصل. تُوفِّي سنة (١٣٣ هـ) على الصحيح.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٧٩، \"تاريخ الموصل\" للأزدي (ص ٣)، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٩٨، \"تقريب التهذيب\" لابن حجر (٧٦٧٠).\n(٥) في (أ): قول الله تعالى.\n(٦) ساقطة من (ح).\n(٧) مكررة في (أ).\n(٨) رواه ابن أبي شيبة في \"مصنفه\" ١١/ ٣٧٩ (٣٣٦٧٢)، والطبري في \"جامع البيان\" ٢/ ١٩٠، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٧٠ إلى وكيع. =","vol":"5","page":27},{"text":"وقال الحسن: ﴿وَلَا تَعْتَدُوا﴾ أي: لا تأتوا ما نهيتم عنه (١).\nوقال بعضهم: الاعتداء ترك قتالهم.\n[٣٦٩] حَدَّثَنَا (٢) أبو بكر محمَّد بن أَحْمد بن عبدوس المزكي (٣) ﵀ لفظًا سنة سبع (٤) وثمانين وثلاثمائة، قال: حَدَّثَنَا (٥) أبو العباس عبد الله بن يعقوب بن إسحاق الكرماني (٦) سنة ثمان وعشرين\n_________\n= ورواه بنحوه الطبري في \"جامع البيان\" ٢/ ١٩٠، وذكره عن عمرَ ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٥، والنحاس في \"الناسخ والمنسوخ\" ١/ ٥١٧، والجصاص في \"أحكام القرآن\" ١/ ٢٥٧.\n(١) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٦ (١٧٢٤)، وبنحوه في ١/ ٣٢٥ (١٧٢٣).\n(٢) في (ح): أخبرنا.\n(٣) محمَّد بن أَحْمد بن عبدوس، لم أجد فيه جرحًا ولا تعديلًا.\n(٤) في (أ): تسع.\n(٥) في (ح)، (أ): أنا.\n(٦) عبد الله بن يعقوب بن إسحاق أبو العباس الكرماني.\nقال الحاكم: كان في أيامي، ولم أسمع منه. قال الذهبي: ضُعف. وقال -أَيضًا-: روى عن محمَّد بن أبي يعقوب الكرماني، ولم يدركه. وقال ابن حجر: وذكره ابن حبان في \"الثِّقات\" وقال: عبد الله بن أبي يعقوب: حَدَّثَنَا عنه بكر بن محمَّد بن عبد الوهَّاب وأَحمد بن يحيى بن زهير بتستر.\nقال الذهبي: قيل: ولد سنة (٢٥٠ هـ). وذكره فيمن تُوفِّي بين سنة (٣٣١ هـ) وسنة (٣٤٠ هـ).\n\"الثِّقات\" لابن حبان ٨/ ٣٦٨، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٦٤، \"ميزان الاعتدال\" للذهبي ٢/ ٥٢٧، \"تاريخ الإِسلام\" للذهبي ٢٥/ ٢٠٣، \"لسان الميزان\" لابن حجر ٣/ ٣٧٩.","vol":"5","page":28},{"text":"وثلاثمائة، (قال: حَدَّثَنَا أبو عبد الله محمَّد بن زكريا بن أبي بكير الكرماني (١» (٢)، قال: نا وكيع بن الجراح بن (٣) مليح العبسي (٤)، قال: نا سفيان (٥)، عن علقمة بن مرثد (٦)، عن سليمان (٧) بن بريدة (٨)، عن أَبيه (٩) قال: كان رسول الله - ﷺ - وإذا بعث أميرًا على سرية، أو جيش أوصاه (في نفسه خاصة) (١٠) بتقوى الله ﷿، وبمن\n_________\n(١) لم أظفر له بترجمة إلَّا أن يكون: محمَّد بن إسحاق أبي يعقوب بن منصور أَبا عبد الله الكرماني. فقد ذكر المزي وكيع بن الجراح في شيوخه، وأبا العباس عبد الله بن يعقوب بن إسحاق الكرماني من تلامذته. ثِقَة. تُوفِّي سنة (٢٤٤ هـ). \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٢٢، \"تهذيب الكمال\" للمزي ٢٤/ ٤٠٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٠٣، \"تقريب التهذيب\" لابن حجر (٥٧٢٤).\n(٢) زيادة من (ش)، (ح)، (ز)، (أ) وفيها: (بن أبي بكر) بدل: (بكير).\n(٣) في (أ): عن.\n(٤) الإمام، الحافظ، الثقة.\n(٥) سفيان الثَّوريّ، الإِمام، الحجة.\n(٦) علقمة بن مَرْثَد الحضرميّ أبو الحارث الكُوفيّ.\nثِقَة من السادسة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٤٠٦، \"تهذيب التهذيب\" لابن حجر ٣/ ١٤١، \"تقريب التهذيب\" لابن حجر (٤٦٨٢).\n(٧) كذا في (ح)، (ز)، (أ) وهو الصواب. وأما في (س) و(ش): سلمة.\n(٨) سليمان بن بريدة بن الحصيب الأسلمي المروزي.\nثِقَة. تُوفِّي سنة (١٠٥ هـ)، وله تسعون سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٠٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٨٥، \"تقريب التهذيب\" لابن حجر (٢٥٣٨).\n(٩) بريدة بن الحُصَيب، صحابي.\n(١٠) في (ح): في خاصة نفسه.","vol":"5","page":29},{"text":"معه من المسلمين خيرًا. وقال: \"اغزوا باسم الله، وفي سبيل الله، قاتلوا من كفر بالله، اغزوا، ولا تغلوا، ولا تغدروا، ولا تمثلوا، ولا تقتلوا وليدًا\" (١).\n_________\n(١) [٣٦٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه عبد الله بن يعقوب قال الذهبي: ضُعف ومحمَّد بن زكريا لم أجد له ترجمة، وإن كان هو محمَّد بن أبي يعقوب فالإسناد منقطع.\nلكن الحديث روي من طرق صحيحة عن وكيع.\nالتخريج:\nرواه مسلم في كتاب الجهاد والسير، باب جواز الإغارة على الكفار (١٧٣١)، عن أبي بكر بن أبي شيبة. وهو في \"مصنفه\" ١١/ ٣٣٣ (٣٣٤٦٧)، ورواه أبو داود في كتاب الجهاد، باب في دعاء المشركين (٢٦١٢)، عن محمَّد بن سليمان الأنباري. ورواه الإِمام أَحْمد في \"مسنده\" ٥/ ٣٥٢ (٢٢٩٧٨) كلهم عن وكيع بن الجراح به بنحوه.\nورواه مسلم في الموضع السابق، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٤٢ (٤٧٣٩)، والتِّرمذيّ في كتاب الديات، باب ما جاء في النهي عن المثلة (١٤٠٨)، وفي كتاب السير، باب ما جاء في وصيته في القتال (١٦١٧). والإمام أَحْمد في \"مسنده\" ٥/ ٣٥٨ (٢٣٠٣٠)، وأبو عبيد في \"الأموال\" (ص ٢١٧) (٥٢٤)، كلهم من طريق عبد الرَّحْمَن بن مهدي. ورواه ابن ماجه في كتاب الجهاد، باب وصية الإِمام (١٢٥٨)، والدارمي في \"السنن\" (٢٤٨٣) من طريق الفريابي كلاهما عن سفيان الثَّوريّ به بنحوه.\nورواه مسلم -في الموضع السابق- ٣/ ١٣٥٨ (١٧١٣١) (٤)، (٥)، والنَّسائيّ في \"السنن الكبرى\" ٥/ ٢٠٧ (٨٦٨٠)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٢٠٧، كلهم من طرق عن شعبة.\nورواه النَّسائيّ في \"السنن الكبرى\" ٥/ ١٧٢ (٨٥٨٦) من طريق إدريس الأودي كلاهما عن علقمة بن مرثد به.","vol":"5","page":30},{"text":"[٣٧٠] وبإسناده عن وكيع (١)، قال: نا أبو خزيمة (٢) يوسف بن ميمون (٣)، عن عطاء بن أبي رباح (٤)، قال: لما استعمل أبو بكر - ﵁ - يزيد بن أبي سفيان (٥) على الشام خرج معه يشيعه أبو بكر ماشيًا وهو راكب، فقال له (٦) يزيد: يَا خليفة رسول الله -ﷺ- إما أن تركب وإما أن أنزل. فقال له (٧) أبو بكر: ما أَنْتَ بنازل، ولا (٨) أنا براكب إنِّي أحتسب خطاي (٩) هذِه في سبيل الله، إنِّي أوصيك بوصية إن أَنْتَ\n_________\n(١) وكيع بن الجراح، الإِمام، الحافظ، الثقة.\n(٢) في (ح): ابن خزيمة.\n(٣) يوسف بن ميمون المخزومي القُرشيّ مولاهم أبو خزيمة أو أبو خريم الكُوفيّ.\nضعيف. وقد فرق أبو حاتم، وأبو زرعة، وابن حبان بينه وبين يوسف بن ميمون الصباغ. من الرابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٣٠، \"الثِّقات\" لابن حبان ٧/ ٦٣٧، \"المجروحين\" لابن حبان ٣/ ١٣٤، \"تهذيب الكمال\" للمزي ٣٢/ ٤٦٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٦٢، \"تقريب التهذيب\" لابن حجر (٧٨٨٩).\n(٤) ثِقَة، لكنه كثير الإرسال.\n(٥) يزيد بن أبي سفيان صخر بن حرب بن أمية أبو خالد الأُموي.\nأسلم يوم فتح مكة، وشهد حنينًا. وكان يقال له: يزيد الخير. استعمله أبو بكر - ﵁ - على ربع الأجناد في الجهاد، وأمره عمر بن الخطاب على دمشق، وتوفي بها في طاعون عمواس سنة (١٨ هـ)، وقيل: تُوفِّي سنة (١٩ هـ).\n\"الاستيعاب\" لابن عبد البر ٤/ ١٥٧٥، \"أسد الغابة\" لابن الأثير ٥/ ١١٢، \"الإصابة\" لابن حجر ٦/ ٣٤١.\n(٦) ساقطة من (ح).\n(٧) من (ش)، (أ).\n(٨) في (ش): وما.\n(٩) في (أ): خطائي.","vol":"5","page":31},{"text":"حفظتها أفلحت (١): إنك ستمر على قوم قد حبسوا أنفسهم في الصوامع (-زعموا- لله) (٢) فدعهم (٣)، وما حبسوا له أنفسهم، وستمر على قوم قد فحصوا (٤) عن أوسط (٥) رؤوسهم، وتركوا من شعورهم أمثال العصائب؛ فاضرب ما فحصوا عنه بالسيف، (ثم قال) (٦): لا تقتلوا امرأة، ولا صبيًّا، ولا شيخًا فانيًا، ولا تعقروا (شجرًا مثمرًا) (٧)، ولا تغرقوا (٨) نخلًا، ولا تحرقوه (٩)، ولا تذبحوا بقرةً، ولا شاةً إلَّا لمأكل (١٠)، ولا تخربوا عامرًا (١١).\n_________\n(١) ساقطة من جميع النسخ، أثبتناها من هامش (ش).\n(٢) في (ش): زعموا أنَّهم يعبدوا الله.\n(٣) ساقطة من (أ).\n(٤) قال الجوهري: كأنهم حلقوا وسطها، وتركوها مثل أفاحيص القطا. \"الصحاح\" ٣/ ١٠٤٨ (فحص).\nقال أبو عبيد: أما قوله: قد فحصوا رؤوسهم فاضرب بالسيف ما فحصوا عنه، فهم الشمامسة الذين قد حلقوا رؤوسهم. وأما أصحاب الصوامع فإنَّه يعني الرهبان.\n\"غريب الحديث\" ٣/ ٢٣١.\n(٥) في (ح)، (ز): أوساط. وفي (أ): فحصوا أوساط.\n(٦) ساقطة من (أ). و(قال)، ساقطة من (ح).\n(٧) في (ش): شجرة مثمرة.\n(٨) في (ش): ولا تغدقوا. وفي (أ): ولا تفرقوا.\n(٩) في (ح): ولا تحرقوا.\n(١٠) في (ز): لمأكلة.\n(١١) [٣٧٠] الحكم على الإسناد:\nفي إسناده -زيادة على ما تقدم في الإسناد الذي قبله- يوسف بن ميمون ضعيف وعطاء لم يدرك أَبا بكر ولا يزيد. =","vol":"5","page":32},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nرواه الإِمام مالك في \"الموطأ\" كتاب الجهاد، باب النهي عن قتل النساء والولدان في الغزو ٢/ ٤٤٧، وفي رواية أبي مصعب الزُّهْرِيّ ١/ ٣٥٦ (٩١٧)، ومن طريقه البيهقي في \"السنن الكبرى\" ٩/ ٨٩، ورواه ابن أبي شيبة في \"مصنفه\" ١١/ ٣٧٨ (٣٣٦٦٧)، ومن طريقه الطَّبْرَانِيّ في \"المعجم الكبير\" ٢٢/ ٢٣١ (٦٠٧) عن محمَّد بن فضيل. ورواه عبد الرَّزّاق في \"مصنفه\" ٥/ ١٩٩ (٩٣٧٥) عن ابن جريج، وفي ٥/ ٢٠٠ (٩٣٧٦) عن الثَّوريّ. كلهم عن يحيى بن سعيد الأَنْصَارِيّ عن أبي بكر به بنحوه.\nوهذا إسناد منقطع أو معضل، قال الهيثمي: رواه الطَّبْرَانِيّ وإسناده منقطع، ورجاله إلى يحيى ثقات.\n\"مجمع الزوائد\" ٩/ ٤١٦.\nورواه ابن زنجويه في \"الأموال\" ٢/ ٤٧٨ (٧٥٩)، والحاكم في \"المستدرك\" ٣/ ٨٥ مختصرًا وقال: صحيح على شرط الشيخين ولم يخرجاه، وقال الذهبي: قلت: هو مرسل، والبيهقي في \"السنن الكبرى\" ٩/ ٨٥ كلهم من طريق يونس عن الزُّهْرِيّ عن سعيد بن المسيّب به بنحوه. قلت: يقصد الذهبي بقوله: (مرسل) أنَّ سعيدًا لم يدرك أَبا بكر.\nورواه عبد الرَّزّاق في \"مصنفه\" ٥/ ٢٠٠ (٩٣٧٨) مختصرًا، والبيهقي في \"السنن الكبرى\" ٩/ ٩٠ من طريق ابن المبارك كلاهما عن معمر، عن أبي عمران الجوني به بنحوه.\nوأبو عمران الجوني هو عبد الملك بن حبيب ثِقَة، تُوفِّي سنة (١٢٨ هـ). \"تقريب التهذيب\" لابن حجر (٤١٧٢) فالإسناد منقطع.\nورواه عبد الرَّزّاق في \"مصنفه\" ٥/ ٢٠٠ (٩٣٧٧)، عن معمر، عن الزُّهْرِيّ به مختصرًا بذكر الذين فحصوا عن رؤوسهم وأهل الصوامع.\nورواه سعيد بن منصور في \"السنن\" -تحقيق الأعظمي- ٢/ ١٨١ (٢٣٨٣) قال: حَدَّثَنَا عبد الله بن وهب قال: نا عمرو بن الحارث أَنَّ سعيد بن أبي هلال حدثه عن عبد الله بن عبيدة أن أَبا بكر ... به بنحوه. =","vol":"5","page":33},{"text":"وقال الكلبي (١) عن أبي صالح (٢) عن ابن عباس: نزلت هذا الآيات (٣) في صلح الحديبية (٤)، وذلك أن (رسول الله -ﷺ-) (٥) لما خرج هو وأصحابه في العام الذي أرادوا فيه العمرة، وكانوا ألفًا وأربعمائة؛ فساروا حتَّى نزلوا الحديبية (٦)، فصدهم المشركون عن\n_________\n= وهذا إسناد منقطع أَيضًا عبد الله بن عبيدة هو الربذي ثِقَة تُوفِّي سنة (١٣٠ هـ). \"تقريب التهذيب\" لابن حجر (٣٤٥٨).\nوقد رواه ابن أبي شيبة في \"مصنفه\" من طريق آخر عن أبي بكر ١١/ ٣٨١ (٣٣٦٨١) ورواه البيهقي من طرق أخرى منقطعة عن أبي بكر.\n\"السنن الكبرى\" ٩/ ٨٩ - ٩٠، ٩/ ١٧٣.\nوقد روي بإسناد متصل؛ فقد رواه أبو بكر المروزي في \"مسند أبي بكر الصديق\" (ص ٥٩) (٢١) وابن قانع في \"معجم الصَّحَابَة\" ٣/ ٢٣١ (١٢١١)، وابن عدي في \"الكامل\" ٦/ ٧٧، وعزاه ابن حجر في \"المطالب العالية\" ٢/ ٣١٢ (١٩٧٦) إلى أَحْمد بن منيع في \"مسنده\". كلهم من طريق كوثر بن حكيم، عن نافع، عن ابن عمر بنحوه وذكره مطولًا أبو بكر المروزي والآخرون اختصروه بذكر تشييع أبي بكر ليزيد. وهذا إسناد ضعيف جدًّا فيه كوثر. قال ابن حجر: متروك. \"مختصر زوائد البزار\" ١/ ٧٠٤ (١٣٠٣).\n(١) محمَّد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٢) ضعيف، مدلس.\n(٣) في (ز)، (أ): الآية.\n(٤) الحديبية: اختلفوا فيها، فمنهم من شدد الياء ومنهم من خففها. سميت ببئر هناك. وهي قرية تبعد عن مكة حوالي اثنين وعشرين كيلًا، وتقع على طريق جدة القديم، وبها بيوتات، ومسجد، وهي خارج الحرم غير بعيدة منه.\n\"معجم البلدان\" لياقوت ٢/ ٢٢٩، \"الروض المعطار\" للحميري (ص ١٩٠)، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٩٤).\n(٥) في (ز): النَّبِيّ ﵇.\n(٦) في (أ): بالحديبية.","vol":"5","page":34},{"text":"البيت الحرام، فنحروا الهدي بالحديبية، ثم صالحة المشركون على أن يرجع عامة ذلك على أن يُخْلُوا (١) له مكة عام قابل ثلاثة أيام، فيطوف بالبيت، ويفعل ما يشاء، فصالحهم (رسول الله -ﷺ-) (٢)، ثم رجع من فوره (٣) ذلك إلى المدينة، فلما كان العام المقبل (٤) تجهز رسول الله - ﷺ - وأصحابه لعمرة القضاء، وخافوا أن (٥) لا تفي لهم قريش بذلك، وأن يصدوهم عن المسجد الحرام، ويقاتلوهم، وكره أصحاب (رسول الله) (٦) - ﷺ - قتالهم في الشهر الحرام في الحرم، فأنزل الله تعالى: ﴿وَقَاتِلُوا فِي سَبِيلِ اللَّهِ﴾ (٧)\n_________\n(١) في (ح): يُخَلّى.\n(٢) في (ز): النَّبِيّ ﵇.\n(٣) في (ش): عن فوره. وفي (ح) زيادة: ساعته.\n(٤) في (أ): القابل.\n(٥) في (أ): لأن.\n(٦) في (أ): النَّبِيّ.\n(٧) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب، وأبو صالح ضعيف.\nالتخريج:\nذكره الحيري في \"الكفاية\" ١/ ١٣٤، والواحدي في \"أسباب النزول\" (ص ٥٥)، والبغوي في \"معالم التنزيل\" ١/ ٢١٣، وذكره السمرقندي في \"بحر العلوم\" ١/ ١٨٨ دون عزو لأحد.\nقال ابن حجر: قلت الكلبي ضعيف لو انفرد، فكيف لو خالف، وقد خالفه الرَّبيع ابن أنس وهو أولى بالقبول منه.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٦٦.\nقلت: سيأتي أن صلح الحديبية وعمرة القضاء هي سبب نزول قوله تعالى: ﴿الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ﴾.","vol":"5","page":35},{"text":"أي (١): محرمين.\n﴿الَّذِينَ يُقَاتِلُونَكُمْ﴾ يعني: قريشًا ﴿وَلَا تَعْتَدُوا﴾ ولا تظلموا فتبدؤوا (في الحرم بالقتال) (٢) محرمين ﴿إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ﴾.\n\n<span data-type=\"title\" id=toc-563>١٩١ </span>- ثم قال: ﴿وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ﴾\nأي (٣): وجدتموهم. وأصل الثقافة: الحذق، والبصر بالأمر، يقال: رجل ثقف لقف إذا كان حاذقًا في الحرب بصيرًا بمواضعها، جيد الحذر فيها (٤)، فمعنى الآية: واقتلوهم حيث أبصرتم مقاتلتهم (٥)، وتمكنتم من قتلهم. ﴿وَأَخْرِجُوهُمْ مِنْ حَيْثُ أَخْرَجُوكُمْ﴾ يعني: مكة (٦) ﴿وَالْفِتْنَةُ﴾ يعني: الشِّرك (﴿أَشَدُّ مِنَ الْقَتْلِ﴾) (٧) يعني: وشركهم بالله ﷿ أعظم (٨) من قتلكم إياهم في الحرم، والحرام (٩)،\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) في (ح): بالقتال في الحرم. وفي (أ): في الحرام بالقتال.\n(٣) ساقطة من (ش)، (ح)، (ز).\n(٤) في (ز): وفي بقية النسخ: فيه.\n\"الصحاح\" للجوهري ٤/ ١٣٣٤ (ثقف)، \"معاني القرآن\" للزجاج ١/ ٢٦٣، \"جامع البيان\" للطبري ٢/ ١٩١، \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (ص ٧٩).\n(٥) من (أ)، وفي بقية النسخ: مقاتلهم.\n(٦) في (ز): من مكة.\n(٧) ساقطة من (ش).\n(٨) في (ش): أشد.\n(٩) في (ش)، (ح): والحُرم.\nوضرب عليها في (ش)، وكتب في هامشها: الاسم. وفي (أ): الأشهر الحرم.","vol":"5","page":36},{"text":"والإحرام، قاله عامة المفسرين (١).\nوقال الكسائي: الفتنة هاهنا العذاب، وكانوا يعذبون من أسلم (٢).\n﴿وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإِنْ قَاتَلُوكُمْ فَاقْتُلُوهُمْ﴾ (٣) قرأ عيسى بن عمر، وطلحة بن مصرف، ويحيى بن وثاب، والأعمش، وحمزة، والكسائي ثلاثتها بغير أَلْف من القتل (٤) على معنى: ولا تقتلوا بعضهم (٥)، تقول العرب: قتلنا بني تميم، وإنما قتلوا بعضهم، لفظه عام، ومعناه خاص.\nوقرأ الباقون كلها بالألف من القتال.\nواختلفوا في حكم الآيات (٦)، فقال قوم: هي منسوخة، نهوا عن\n_________\n(١) \"تفسير غريب القرآن\" لابن قتيبة (ص ٧٦)، \"غريب الحديث\" للحربي ٣/ ٩٣١، \"جامع البيان\" للطبري ٢/ ١٩١ - ١٩٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٢٦.\n(٢) \"النكت والعيون\" -رسالة دكتوراه- ٢/ ٥٩١، وليس في المطبوع.\n\"البحر المحيط\" لأبي حيان ٢/ ٧٤، وقد روى الحربي في \"غريب الحديث\" ٣/ ٩٣٥ عن الكسائي أنَّه قال: فتنوا المُؤمنين: حرقوهم بالنار.\n(٣) الآية كذا برسم المصحف وفي (ز)، (أ). وأما في (س): ولا تقتلوهم ... . فإن قتلوكم.\nوفي (ش): ولا تقتلوهم. . حتَّى يقتلوكم ... . وفي (ح): ولا تقتلوهم ... حتَّى يقتلوهم ... فإن قتلوكم ... .\n(٤) \"السبعة\" لابن مجاهد (ص ١٧٩ - ١٨٠)، \"جامع البيان\" للطبري ٢/ ١٩٢ - ١٩٣، \"علل القراءات\" للأزهري ١/ ٧٤، \"الغاية في القراءات العشر\" لابن مهخران الأصبهاني (ص ١٠٩).\n(٥) كذا في جميع النسخ. وأما في (س): بعضكم.\n(٦) في (ش)، (ح)، (ز): هذِه الآيات. وفي (أ): الآية.","vol":"5","page":37},{"text":"الابتداء (في القتال) (١)، ثم نسخ ذلك بقوله: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ (٢)، هذا قول قتادة (٣)، والربيع (٤).\nوقال مقاتل بن حيان: ﴿وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ﴾ أي: حيث أدركتموهم (٥) في الحل والحرم، لما نزلت هذِه (٦) الآية نسخها قوله: ﴿وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ﴾، ثم نسختها (٧) آية السيف (٨) في براءة (٩) فهي ناسخة ومنسوخة (١٠).\n_________\n(١) في (ح)، (أ): بالقتال.\n(٢) البقرة: ١٩٣.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ١٩٢، والنحاس في \"الناسخ والمنسوخ\" ١/ ٥٢٠ (٧٩)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٧١ إلى أبي داود في \"ناسخه\"، وعبد بن حميد، وأبي الشيخ. وروي عن قتادة أنَّه قال: إن الناسخ قوله تعالى: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٣، والطبري في \"جامع البيان\" ٢/ ١٩٢، وابن الجوزي في \"نواسخ القرآن\" (ص ٢١٧)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٧١ إلى أبي داود في \"ناسخه\".\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ١٩٢، وذكره الجصاص في \"أحكام القرآن\" ١/ ٢٥٩، وابن الجوزي في \"نواسخ القرآن\" (ص ٢١٨).\n(٥) في (أ): أدركتم.\n(٦) ساقطة من (أ).\n(٧) في (ش): نسخها.\n(٨) في (أ): القتال.\n(٩) آية: ٥.\nوفي (ح): في سورة براءة.\n(١٠) ذكره ابن الجوزي في \"نواسخ القرآن\" (ص ٢١٨)، وفي \"زاد المسير\" ١/ ٢٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٣٣٠، عن مقاتل أنَّه قال: قوله: ﴿وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ﴾ منسوخ بقوله تعالى: ﴿وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ﴾.","vol":"5","page":38},{"text":"وقال آخرون (١): هذِه آية محكمة، (ولا يجوز) (٢) الابتداء بالقتال في الحرم، وهو (٣) قول مجاهد (٤)، وأكثر المفسرين (٥). ﴿كَذَلِكَ جَزَاءُ الْكَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-564>١٩٢ </span>- ﴿فَإِنِ انْتَهَوْا﴾\nعن القتال والكفر ﴿فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾ لما سلف ﴿رَحِيمٌ﴾ بعباده (٦)، نظيرها في الأنفال (٧).\n\n<span data-type=\"title\" id=toc-565>١٩٣ </span>- ﴿وَقَاتِلُوهُمْ﴾\nيعني: المشركين ﴿حَتَّى لَا تَكُونَ فِتْنَةٌ﴾\n_________\n(١) في (أ): الآخرون.\n(٢) في (ش): ويجوز.\n(٣) في (ح): وهي. وفي (ز): وهذا.\n(٤) في \"تفسيره\" ١/ ٩٨، ورواه الطبري في \"جامع البيان\" ٢/ ١٩٢، وذكره النحاس في \"الناسخ والمنسوخ\" ١/ ٥١٩، ومكيّ في \"الإيضاح\" (ص ١٥٧).\n(٥) قال النحاس: هذِه الآية من أصعب ما في الناسخ والمنسوخ.\n\"الناسخ والمنسوخ\" ١/ ٥١٩.\nوقد ذهب الطبري، والنحاس، ومكيّ إلى أن الآية منسوخة، ونسب هذا الرأي ابن عطية للجمهور. وذهب ابن العربي، وابن الجوزي، والقرطبي، وابن كثير إلى أن الآية محكمة.\n\"جامع البيان\" للطبري ٢/ ١٩٢، \"الناسخ والمنسوخ\" للنحاس ١/ ٥٢١، \"الإيضاح\" لمكي (ص ١٥٧)، \"الناسخ والمنسوخ\" لابن العربي ٢/ ٥٨، \"المحرر الوجيز\" لابن عطية ١/ ٢٦٣، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٣٠، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٢١٤.\n(٦) ساقطة من (ش). وفي (أ): لعبادة.\n(٧) آية: ٣٩.","vol":"5","page":39},{"text":"أي (١) شرك (٢)، يعني: قاتلوهم حتَّى يسلموا، فليس يقبل من المشرك الوثني جزية، فلا يرضى منه إلَّا بالإِسلام، وليسوا كأهل الكتاب الذين تؤخذ منهم الجزية.\nوالحكمة فيه على ما قاله (٣) المفضل بن سلمة: أن مع أهل الكتاب كتبًا منزلة فيها الحق، وإن كانوا قد أهملوها (٤)، فأمهلهم الله تعالى بحرمة تلك الكتب التي بأيديهم (٥) من القتل، وأمر بإصغارهم بالجزية، ولينظروا في كتبهم، وليتدبروها (٦)، فيقفوا على الحق منها، فيتبعوه (٧) كفعل مؤمني أهل الكتاب، ولم يكن لأهل الأوثان ما يرشدهم إلى الحق، وكان إمهالهم زائدًا في شركهم (٨) فأبى الله ﷿ أن يرضى منهم إلَّا بالإِسلام، أو القتل عليه.\n﴿وَيَكُونَ الدِّينُ﴾ الطاعة والعبادة ﴿لِلَّهِ﴾ وحده فلا يعبد دونه شيء. قال المقداد بن الأسود (٩): سمعت رسول الله - ﷺ - يقول: \"لا يبقى\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٧٤)، \"جامع البيان\" للطبري ٢/ ١٩٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٢٧.\n(٣) في (ح): قال.\n(٤) في هامش (س)، (ح)، (ز): حرفوها.\n(٥) من (أ).\n(٦) في (ش): وليتدبرونها. وفي (ح): ويتدبروها.\n(٧) كذا في (ح). وأما في (س) وبقية النسخ: فيتبعونه.\n(٨) في (ح): إشراكهم.\n(٩) المقداد بن عمرو بن ثعلبة بن مالك الكندي البهراني أبو الأسود وقيل غير ذلك. =","vol":"5","page":40},{"text":"على ظهر (١) الأرض (بيت وبر، ولا مدر) (٢)، إلَّا أدخله الله ﷿ كلمة الإِسلام؛ إما بعز عزيز، أو بذل (٣) ذليل، إما يعزهم (٤) فيجعلهم (٥) من أهله فيعزوا به (٦)، وإما أن يذلهم فيدينون له\" (٧).\nقوله (٨): ﴿فَإِنِ انْتَهَوْا﴾ عن القتال والكفر. ﴿فَلَا عُدْوَانَ﴾ فلا سبيل\n_________\n= المعروف بالمقداد بن الأسود. كان أبوه حليفًا لكندة، وكان هو حليفًا للأسود بن عبد يغوث الزُّهْرِيّ لذلك نسب إليه. أسلم قديمًا، وشهد بدرًا، وله فيها مقام مشهور، والمشاهد كلها. تُوفِّي سنة (٣٣ هـ)، وهو ابن سبعين سنة.\n\"أسد الغابة\" لابن الأثير ٤/ ٤٠٩، \"تهذيب الكمال\" للمزي ٢٥/ ٤٥٢، \"الإصابة\" لابن حجر ٦/ ١٣٣، \"تقريب التهذيب\" لابن حجر (٦٨٦٩).\n(١) في هامش (ز): وجه.\n(٢) في (ح): بيت مدر ولا وبر.\n(٣) في (ح): وإما بذل. وفي (أ): وبذل.\n(٤) في (ح): إما أن يعزهم الله.\n(٥) في (ش): فيجعله الله سبحانه. وفي (ز)، (أ): فيجعلهم الله.\n(٦) من (ح)، (أ).\n(٧) رواه الإِمام أَحْمد في \"مسنده\" ٦/ ٤ (٢٣٨٦٥)، والبخاري في \"التاريخ الكبير\" ٢/ ١٥١، وابن حبان في \"\"صحيحه\" كما في \"الإحسان\" ١٥/ ٩١ (٦٦٩٩)، ١٥/ ٩٣ (٦٧٠١)، والطبراني في \"المعجم الكبير\" ٢٠/ ٢٥٤ (٦٠١)، وابن منده في \"الإيمان\" ٢/ ٩٨١ (١٠٨٤)، والحاكم في \"المستدرك\" ٤/ ٤٧٦ وقال: صحيح على شرط الشيخين. ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٩/ ١٨١ كلهم من طريق عبد الرَّحْمَن بن يزيد بن جابر، عن سليم بن عامر، عن المقداد بن الأسود به بنحوه.\nقال الهيثمي: ورجال الطَّبْرَانِيّ رجال الصحيح. \"مجمع الزوائد\" ٦/ ١٧.\n(٨) من (ح).","vol":"5","page":41},{"text":"ولا حجة ﴿إِلَّا عَلَى الظَّالِمِينَ﴾ قاله (١) ابن عباس (٢)، يدل عليه قوله ﷿: ﴿قَالَ ذَلِكَ بَيْنِي وَبَيْنَكَ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ﴾ (٣) أي فلا سبيل عليَّ.\nوقال أهل المعاني: العدوان: الظلم (٤)، دليله قوله تعالى: ﴿وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ﴾ (٥). ولم يرد الله تعالى بهذا (٦) أمرًا بالظلم، وإباحة له، وإنما حمله على اللفظ الأول على طريق (٧) المجازاة (٨) فَسَمَّى الجزاء على الفعل فعلًا كقوله (٩) تعالى: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ (١٠). وقال (١١): ﴿فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ﴾ (١٢). وقال عمرو بن كلثوم:\n_________\n(١) في (ح): قال.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٢١٤.\n(٣) القصص: ٢٨.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٧٧)، \"بحر العلوم\" للسمرقندي ١/ ١٨٩، \"الكفاية\" للحيرى ١/ ١٣٥.\n(٥) المائدة: ٢.\n(٦) من (ح).\n(٧) ساقطة من (ح).\n(٨) في (أ): المجاز.\n(٩) في (ح): كقول الله.\n(١٠) الشورى: ٤٠.\n(١١) في (ح): وقوله.\n(١٢) البقرة: ١٩٤.\nوانظر\"معاني القرآن\" للفراء ١/ ١١٦ - ١١٧، \"تأويل مشكل القرآن\" (ص ٢٧٧)، \"تفسير الطبري\" ٢/ ١٩٥.","vol":"5","page":42},{"text":"ألا لا يجهلنْ أحد علينا ... فنجهل فوق جهل الجاهلينا (١)\nوقال قتادة وعكرمة في هذِه الآية: الظالم الذي أبي أن يقول: لا إله إلَّا الله (٢). وإنما سمي الكافر ظالمًا لوضعه العبادة في غير موضعها.\n\n<span data-type=\"title\" id=toc-566>١٩٤ </span>- (قوله ﷿) (٣): ﴿الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ﴾\nنزلت في عمرة القضاء، وذلك أن رسول الله -ﷺ- صالح أهل مكة عام الحديبية على أن ينصرف عامة ذلك، ويرجع العام القابل (٤) على أن يخلوا له مكة ثلاثة أيام فيدخلها هو وأصحابه، ويعتمرون، ويطوفون بالبيت، ويفعلون ما أحبوا (٥) على أن لا يدخلوها إلَّا بسلاح الراكب في غمده، ولا يخرجوا بأحد (٦) معهم من أهل مكة؛ فانصرف رسول الله\n_________\n(١) البيت في معلقته بشرح أبي الحسن بن كيسان (ص ١١٧)، وفي \"ديوانه\" (ص ٣٣٠)، وانظر \"شرح المعلقات السبع\" لأبي عبد الله الزوزني (ص ٢٥٢)، \"شرح المعلقات العشر\" للتبريزي (ص ٤٢٨). وهو في \"عيون الأخبار\" لابن قتيبة ٢/ ١٩٤، \"معاني القرآن\" للزجاج ١/ ٢٦٥.\n(٢) قول قتادة رواه الطبري في \"جامع البيان\" ٢/ ١٩٥، والنحاس في \"الناسخ والمنسوخ\" ١/ ٥٢٠ (٧٩)، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٨.\nوقول عكرمة رواه الطبري في \"جامع البيان\" ٢/ ١٩٥، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٨.\n(٣) ساقطة من (ح).\n(٤) في (أ): المقبل.\n(٥) في (ح): أحبوها.\n(٦) في (ش): لأحد.","vol":"5","page":43},{"text":"- ﷺ - عامة ذلك، ورجع العام القابل في ذي القعدة، ودخلوا مكة، واعتمروا، وطافوا، ونحروا، وأقاموا (١) ثلاثة أيام فأنزل الله تعالى: ﴿الشَّهْرُ الْحَرَامُ﴾ (٢)\n_________\n(١) في (ح): وقاموا.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ١٩٦ من طريق يوسف بن خالد السمتي قال: حَدَّثَنَا نافع بن مالك عن عكرمة، عن ابن عباس به مختصرًا، وسنده ضعيف جدًّا، يوسف بن خالد: تركوه، وكذبه ابن معين.\n\"تقريب التهذيب\" لابن حجر (٧٨٦٢).\nورواه الطبري في \"جامع البيان\" ٢/ ١٩٨ من طريق عطية العوفي، عن ابن عباس مختصرًا.\nوقد ورد سبب النزول عن عدد من التابعين، فقد روى الطبري في \"جامع البيان\" ٢/ ١٩٧ عن بشر بن معاذ قال: حَدَّثَنَا يزيد قال: حَدَّثَنَا سعيد، عن قتادة به بنحوه. ورواه ٢/ ١٩٧ (٣١٣٤) من طريق عبد الرَّزّاق قال: أخبرنا معمر عن قتادة به بنحوه. وفي \"تفسير القرآن\" لعبد الرَّزّاق ١/ ٧٣ عن معمر، عن رجل، عن قتادة، عن عكرمة.\nوعزاه السيوطي من قول قتادة إلى عبد بن حميد.\n\"الدر المنثور\" ١/ ٣٧٣.\nوذكره الواحدي في \"أسباب النزول\" (ص ٥٥).\nوهو قول مجاهد انظر \"تفسيره\" ١/ ٩٨، ورواه الطبري في \"جامع البيان\" ٢/ ١٩٧.\nوعزاه السيوطي إلى عبد بن حميد.\n\"الدر المنثور\" ١/ ٣٧٣.\nوذكره: النحاس في \"الناسخ والمنسوخ\" ١/ ٥٢٦، وفي \"معاني القرآن الكريم\" ١/ ١٠٩.\nوروى الطبري ٢/ ١٩٨، والنحاس في \"الناسخ والمنسوخ\" ١/ ٥٢٥ (٨٣) من طريق ابن جريج قال: قلت لعطاء ... به مختصرًا. =","vol":"5","page":44},{"text":"يعني (١): إذا القعدة) (٢) الذي دخلتم فيه مكة، واعتمرتم، وقضيتم منها وطركم في سنة سبع ﴿بِالشَّهْرِ الْحَرَامِ﴾ (ذي القعدة) (٣) الذي صُددتم فيه عن البيت، ومُنِعتم من مرادكم في (٤) سنة ست. و﴿الشَّهْرُ﴾ (٥) مرفوع بالابتداء، وخبره في قوله: ﴿بِالشَّهْرِ الْحَرَامِ﴾ (٦) ﴿وَالْحُرُمَاتُ﴾ جمع\n_________\n= وروى الطبري في \"جامع البيان\" ٢/ ١٩٨ من طريق ابن أبي جعفر، عن أَبيه، عن الرَّبيع بنحوه. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٨ (٧٣٨) من طريق آدم قال: حَدَّثَنَا أبو جعفر، عن الرَّبيع، عن أبي العالية بمثل قول الرَّبيع. وعزاه السيوطي من قول أبي العالية إلى ابن جرير، وابن أبي حاتم.\n\"الدر المنثور\" ١/ ٣٧٢.\nوروى الطبري في \"جامع البيان\" ٢/ ١٩٧، عن السدي والضَّحَاك نحوه.\nوروى البيهقي في \"دلائل النبوة\" ٤/ ٣١٤ - ٣١٦، عن عروة بن الزُّبير وابن شهاب به مطولًا وفي آخره التصريح بأن عمرة القضاء كان سببًا لنزول قوله تعالى: ﴿الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ﴾.\nقال الحاكم في \"الإكليل\": تواترت الأخبار أنَّه - ﷺ - لما هَلَّ ذو القعدة -يعني: سنة سبع- أمر أصحابه أن يعتمروا قضاء لعمرتهم التي صدهم المشركون عنها بالحديبية.\n\"المواهب اللدنية بالمنح المحمدية\" للقسطلاني ١/ ٥٤١، وانظر \"صحيح البُخَارِيّ\" في كتاب المغازي، باب عمرة القضاء، \"صحيح مسلم\" في كتاب الجهاد والسير، باب صلح الحديبية في الحديبية.\n(١) ساقطة من (ح).\n(٢) في (ح): ذو القعدة.\nوفي (أ): ذي القعدة.\n(٣) ساقطة من (أ).\n(٤) ساقطة من (أ).\n(٥) في (أ) زيادة: الحرام.\n(٦) \"معاني القرآن\" للزجاج ١/ ٢٦٤، \"إعراب القرآن\" للنحاس ١/ ٢٩٢.","vol":"5","page":45},{"text":"الحرمة كالظلمات جمع الظلمة، والحجرات جمع الحجرة. والحرمة: ما يجب حفظه، وترك انتهاكه، وإنما جمع الحرمات لأنه أراد الشهر الحرام، والبلد الحرام، وحرمة الإحرام (١). والقصاص: المساواة والمماثلة (٢)، وهو أن يفعل بالفاعل كما فعل.\n﴿فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ﴾ وقابلوه (٣) ﴿بِمِثْلِ مَا اعْتَدَى﴾ فسمي الجزاء باسم الابتداء على مقابلة اللفظ. ﴿وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ﴾.\n\n<span data-type=\"title\" id=toc-567>١٩٥ </span>- (قوله تعالى) (٤) ﴿وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ الآية (٥).\nاعلم أن التهلكة مصدر بمعنى الإهلاك (٦) وهو (٧) تفعلة من الهلاك (٨).\n_________\n(١) \"جامع البيان\" للطبري ٢/ ١٩٨، \"الناسخ والمنسوخ\" للنحاس ١/ ٥٢٨.\n(٢) في (ز): قصاص. والقصاص المساواة والمماثلة. وفي (أ): قصاص وهو المماثلة والمساواة.\n(٣) في (ز): فقابلوا به.\n(٤) ساقطة من (ح)، (أ).\n(٥) ساقطة من (أ).\n(٦) \"مجاز القرآن\" لأبي عبيدة ١/ ٦٨، \"معاني القرآن\" للزجاج ١/ ٢٦٦.\n(٧) في (ش): وهي.\n(٨) الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم.\nالتخريج:\nرواه الحيري في \"الكفاية\" ١/ ١٣٦ قال: سمعت ابن حبيب به. وعزاه أبو حيان في \"البحر المحيط\" ٢/ ٧٩، والسمين الحلبي في \"الدر المصون\" ٢/ ٣١٢ إلى ثعلب أَيضًا.","vol":"5","page":46},{"text":"سمعت أَبا القاسم الحبيبي (١) يقول: سمعت أَبا حامد (٢) الخارزنجي (٣) يقول: لا أعلم في كلام العرب مصدرًا على تفعُلة بضم العين إلَّا هذا (٤).\nوقال بعضهم: التهلكة: كل شيء تفسير عاقبته إلى الهلاك. ومعنى قوله: ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ لا تأخذوا في ذلك، ويقال: لكل من بدأ بعمل قد ألقى يديه (٥) فيه (٦). قال لبيد يذكر الشَّمس:\nحتَّى إذا أَلْقَتْ يدًا في كافِرٍ ... وأَجَنَّ (٧) عوراتِ الثُّغُورِ ظَلامُها (٨)\nأي: بدأت في المغيب.\n_________\n(١) الحسن بن محمَّد بن جعفر بن حبيب بن أَيُّوب أبو القاسم النَّيْسَابُورِيّ، الواعظ، المفسر. قيل: كذبه الحاكم.\n(٢) في (ش): أَبا القاسم.\n(٣) أَحْمد بن محمَّد البشتي أبو حامد الخارزنجي، إمام أهل الأدب بخراسان، ولم يذكر بجرح أو تعديل.\n(٤) في (أ): هذِه.\n(٥) في (أ): بيديه.\n(٦) \"جامع البيان\" للطبري ٢/ ٢٠٤ - ٢٠٥، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٥٤٥).\n(٧) في (أ): وأجر.\n(٨) البيت من معلقته وهو في \"ديوانه\" (ص ٣١٦)، وانظر \"شرح المعلقات السبع\" للزوزني (ص ٢٢٠)، \"شرح المعلقات العشر\" للتبريزي (ص ٢٤٦)، \"إصلاح المنطق\" (ص ١٢٧)، \"لسان العرب\" لابن منظور ١٢/ ١٢١ (كفر)، الكافر: الليل، والكفر: الستر، والإجنان: الستر أَيضًا. من المصادر السابقة.","vol":"5","page":47},{"text":"قال المبرد: ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ﴾ (١) أراد: بأنفسكم (٢) فعبَّر بالبعض عن الكل (٣) كقوله تعالى: ﴿ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ﴾ (٤) ﴿فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾ (٥) والباء في قوله: ﴿أَيْدِيكُمْ﴾ زائدة كقوله ﷿: ﴿تَنْبُتُ بِالدُّهْنِ﴾ (٦) (٧) قال الشَّاعر (٨):\nولقد ملأت على نصيب (٩) جلده ... بمساءة إن الصديق يعاتبُ (١٠)\nيريد ملأت جلده مساءة. قالوا: والعرب لا تقول للإنسان: ألقى بيده إلَّا في الشرِّ.\n(واختلف العلماء) (١١) في تأويل هذِه الآية، فقال بعضهم: هذا في البخل، وترك النفقة يقول: ﴿وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ﴾ ولا تمسكوا\n_________\n(١) في (ش) زيادة: إلى التهلكة.\n(٢) في (ح): أنفسكم. وفي (أ): نفسكم.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٠٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٣٤١.\n(٤) آل عمران: ١٨٢.\n(٥) الشورى: ٣٠.\n(٦) المؤمنون: ٢٠.\n(٧) انظر \"معاني القرآن\" للأخفش ١/ ٣٥٣، \"الإنصاف\" لابن الأنباري ١/ ٢٨٣، \"إعراب القرآن\" للنحاس ١/ ٢٩٢.\n(٨) هو أبو الغول الطهوي، عزاه إليه أبو زيد في \"النوادر\" (ص ٤٦).\n(٩) في هامش (س): نصير. وفي (ز) نصيير، وكتب في هامشها: نصير.\n(١٠) في (ح)، (أ): لعاتب.\n(١١) في (ح): واختلفوا.","vol":"5","page":48},{"text":"عن الإنفاق؛ فإن البخل، والإمساك عن الإنفاق في سبيل الله هو الهلاك، وهو قول حذيفة (١)، والحسن (٢) وقتادة (٣)، وعكرمة (٤)، وعطاء (٥)، والضَّحَاك (٦)، وابن كيسان.\nقال ابن عباس في هذِه الآية: أنفق في سبيل الله، وإن لم يكن لك إلَّا (سهم أو مشقص) (٧)،\n_________\n(١) قوله رواه البُخَارِيّ في كتاب التفسير، باب قوله: ﴿وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ﴾ (٤٥١٦)، سفيان الثَّوريّ في \"تفسيره\" (ص ٥٩)، وأبو إسحاق الفزاري في \"السير\" (ص ٢١١) (٣٢٢)، وسعيد بن منصور في \"السنن\" ٣/ ٧١٠ (٢٨٥)، وفي الجهاد -بتحقيق الأعظمي- ٢/ ١٩٠ (٢٤٠٤)، والطبري ٢/ ٢٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٣١ (١٧٤٤)، والنحاس في \"معاني القرآن\" ١/ ١١٠.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٢. بلفظ: نزلت في النفقة. وذكره ابن أبي حاتم ١/ ٣٣١، والجصاص في \"أحكام القرآن\" ١/ ٢٦٢.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٣ (١٧٥١)، والبيهقي في \"شعب الإيمان\" ٧/ ٤٤١ (١٠٩٠٢)، وعزاه ابن حجر إلى عبد بن حميد.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٧٦ عنه بلفظ: التهلكة. قال: البخل.\n(٣) رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٤، والطبري في \"جامع البيان\" ٢/ ٢٠١، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣١، والجصاص في \"أحكام القرآن\" ١/ ٢٦٢.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٢٠١. وعزاه السيوطي إلى عبد بن حميد. \"الدر المنثور\" ١/ ٣٧٤، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣١.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٢، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣١.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٢، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣١، والجصاص في \"أحكام القرآن\" ١/ ٢٦٢.\n(٧) في (أ): سهم واحد ومشقص.","vol":"5","page":49},{"text":"ولا يقولن (١) أحدكم: إنِّي لا أجد شيئًا (٢). وقال السدي فيها: أنفق في سبيل الله ولو عقالًا، ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ ولا تقل ليس عندي شيء (٣).\nوقال مجاهد فيها: لا تمنعنَّكم نفقة في حق خيفة العيلة (٤). وقال الحسن: إنهم كانوا يسافرون، ويغزون، ولا ينفقون من أموالهم، فأنزل الله تعالى هذِه الآية (٥).\n_________\n= المِشْقص: نصل السهم إذا كان طويلًا غير عريض. \"النهاية\" لابن الأثير ٣/ ٤٩٠.\n(١) في (ش): يقول.\n(٢) رواه سفيان الثَّوريّ في \"تفسيره\" (ص ٥٩)، والإمام أَحْمد في \"العلل\" ٣/ ٣٩٥ (٢٧٦٧)، وابن أبي شيبة في \"مصنفه\" ٧/ ٤٦ (١٩٦٩٩) -مختصرًا- والطبري في \"جامع البيان\" ٢/ ٢٠٠، ٢٠١، ٢٠٢، والبيهقي في \"السنن الكبرى\" ٩/ ٤٥ كلهم من طريق أبي صالح مولى أم هانئ عنه.\nوقد روى أبو إسحاق الفزاري في \"السير\" (ص ٢١١) (٣٢١)، والطبري في \"جامع البيان\" ٢/ ٢٠٠ من طريق سعيد بن جبير عنه قال: ليس التهلكة أن يقتل الرَّجل في سبيل الله، ولكن الإمساك عن النفقة في سبيل الله. وعزاه ابن حجر إلى الفريابي، وابن المنذر. وقال: وسنده صحيح إليه.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٧٦ - ٤٧٧.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٢٠١. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣١.\n(٤) هو في \"تفسيره\" ١/ ٩٩، ورواه سعيد بن منصور في \"السنن\" ٣/ ٧١١ (٢٨٦)، وفي الجهاد -تحقيق الأعظمي- ٢/ ١٩٠ (٢٤٠٥)، والطبري في \"جامع البيان\" ٢/ ٢٠٠. وروى سفيان الثَّوريّ في \"تفسيره\" (ص ٥٩)، وابن أبي شيبة في \"مصنفه\" ٧/ ٤٦ (١٩٧٠٠) عن مجاهد نحوه.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٢٠١.","vol":"5","page":50},{"text":"وقال الكلبي (١): عن أبي صالح (٢)، عن ابن عباس أن رسول الله - ﷺ - لما أمر النَّاس بالجهاز إلى الحج -وقيل: إلى العمرة- عام الحديبية، وكان إذا أراد سفرًا نادى مناديه بذلك (٣) يعلمهم؛ فيعدوا أهبة السفر، فلما أمرهم بالتجهيز (٤) قام إليه ناس من أعراب حاضري المدينة، فقالوا: يَا رسول الله بماذا نتجهز؟ فوالله ما لنا من زاد، ولا مال نتجهز به (٥)، ولا يطعمنا أحد. فأنزل الله تعالى هذِه الآية (٦).\nوقال سعيد بن المسيّب، ومقاتل بن حيان: لما أمر الله ﷿ بالإنفاق، قال رجل (٧): أمرنا بالنفقة في سبيل الله، فإن أنفقنا أموالنا بقينا فقراء ذوي مسكنة. (فقال الله تعالى) (٨): أنفقوا (٩) ولا\n_________\n(١) متهم بالكذب.\n(٢) ضعيف، مدلس.\n(٣) ساقطة من (ش).\n(٤) في (ش)، (ح)، (ز): بالتجهز.\n(٥) ساقطة من (ح).\n(٦) الحكم على الإسناد:\nإسناده ضعيف جدًّا فيه الكلبي متهم بالكذب.\nالتخريج:\nوذكره السمرقندي في \"بحر العلوم\" ١/ ١٩٠، وابن الجوزي في \"زاد المسير\" ١/ ٢٠٣.\n(٧) في (ح): رجال.\n(٨) في (ز): فقال تعالى.\n(٩) في (أ): فقال الله تعالى: ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ يعني: أنفقوا.","vol":"5","page":51},{"text":"تخشوا العيلة (١) فإنِّي رازقكم، ومخلف عليكم (٢).\n[٣٧١] أخبرنا (٣) أَحْمد بن أُبي (٤) قال: أنا عمران بن موسى (٥) قال: نا مسدد (٦) قال: نا هارون بن عبد الله (٧) قال: نا ابن أبي فديك (٨)، عن الخليل بن عبد الله (٩)، عن الحسن (١٠)، عن علي بن أبي طالب، وأبي الدَّرداء، وأبي هريرة، وأبي أُمامة\n_________\n(١) زيادة من (ح)، (أ) وهامش (ش).\n(٢) ذكر قول مقاتل بن حيان للسمرقندي في \"بحر العلوم\" ١/ ١٩٠، والحيري في \"الكفاية\" ١/ ١٣٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٤١.\nوهو قول مقاتل بن سليمان انظر \"تفسيره\" ١/ ٩٦.\nوعزاه إليه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٤٨٣.\n(٣) في (ح) زيادة: أبو عمرو.\n(٤) أَحْمد بن أبي الفراتي، لم أجد فيه جرحًا ولا تعديلًا.\n(٥) عمران بن موسى، لم يذكر بجرح ولا تعديل.\n(٦) مسدد بن قَطَن، ثِقَة.\n(٧) هارون بن عبد الله بن مروان البزَّاز الحمال أبو موسى البغدادي.\nثِقَة، ولد سنة (١٧١ هـ) أو (١٧٢ هـ)، وتوفي سنة (٢٤٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٩٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٥٥، \"تقريب التهذيب\" لابن حجر (٧٢٣٥).\n(٨) محمَّد بن إسماعيل بن أبي فديك، صدوق.\n(٩) الخليل بن عبد الله قال الذهبي: لا يعرف، ما روى عنه سوى ابن أبي فديك. وقال ابن حجر: مجهول. من السابعة.\n\"ميزان الاعتدال\" للذهبي ١/ ٦٦٧، \"تهذيب التهذيب\" لابن حجر ١/ ٥٥٤، \"تقريب التهذيب\" لابن حجر (١٧٥٤).\n(١٠) الحسن البَصْرِيّ ثِقَة، فقيه، كان يرسل كثيرًا ويدلس.","vol":"5","page":52},{"text":"الباهليّ (١)، وعبد الله بن عمر (وعبد الله بن عمرو) (٢)، وجابر بن عبد الله، وعمران بن حصين - ﵃ - كلهم يحدثون عن رسول الله -ﷺ- أنَّه قال: \"من أرسل نفقة في سبيل الله، وأقام في بيته؛ فله بكل درهم سبعمائة درهم، ومن غزا بنفسه في سبيل الله، وأنفق في وجهه (٣) ذلك فله بكل درهم يوم القيامة سبعمائة أَلْف درهم، ثم تلا هذِه الآية ﴿وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ﴾ (٤) \" (٥).\n_________\n(١) في (ح)، (ز)، (أ) زيادة: الباهلي.\n(٢) من (ز ١)، (أ).\n(٣) في (أ): وجه.\n(٤) البقرة: ٢٦١.\n(٥) [٣٧١] الحكم على الإسناد:\nفي إسناده شيخ المصنف وشيخه لم أجد فيهما جرحًا ولا تعديلًا والخليل بن عبد الله مجهول.\nالتخريج:\nرواه ابن ماجه في كتاب الجهاد، باب فضل النفقة في سبيل الله (٢٧٦١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥١٥ (٢٧٣٠) عن أَبيه. كلاهما عن هارون بن عبد الله به بمثله. وعند ابن أبي حاتم عن عمران بن حصين وحده. وذكره المنذري في \"الترغيب والترهيب\" وقال: رواه ابن ماجه عن الخليل بن عبد الله، ولا يحضرني فيه جرح ولا عدالة ٢/ ٢٥٣.\nوقال البوصيري: هذا إسناد ضعيف؛ الخليل بن عبد الله لا يعرف، قال الذهبي وابن عبد الهادي: لا يعرف. \"مصباح الزجاجة\" ٢/ ١٠٨ (٩٧٦).\nوقال ابن كثير: هذا حديث غريب. \"تفسير القرآن العظيم\" ١/ ٤٥٩.\nومضاعفة الحسنة إلى سبعمائة ضعف وردت في القرآن والسنة. قال تعالى: ﴿مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ﴾. =","vol":"5","page":53},{"text":"وروى النضر بن عربي (١)، عن عكرمة ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ قال: لا تيمموا الخبيث منه تنفقون (٢).\nوقال زيد بن أسلم: إن رجالًا كانوا يخرجون في بعوث يبعثها\n_________\n= وروى التِّرْمِذِيّ في كتاب فضائل الجهاد، باب ما جاء في فضل النفقة في سبيل الله (١٦٣٥)، وقال: هذا حديث حسن. والنَّسائيّ في كتاب الجهاد، باب فضل النفقة في سبيل الله ٦/ ٤٩ (٣١٨٦) وفي \"تفسيره\" ١/ ٢٣٠ (٤٧)، والإمام أَحْمد في \"مسنده\" ٤/ ٣٤٥ (١٩٠٣٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٥٠٤ (٤٦٤٧)، والحاكم في \"المستدرك\" وقال: هذا حديث صحيح الإسناد ولم يخرجاه ٢/ ٩٦، كلهم من طريق الركين بن الرَّبيع بن عَمِيلة، عن يسير ابن عميلة، عن خريم بن فاتك، عن النَّبِيّ - ﷺ -: \"من أنفق نفقة في سبيل الله كتب له سبعمائة ضعف\".\nوانظر شواهد لهذا الحديث في \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٥٧ - ٤٦٠، \"الدر المنثور\" للسيوطي ٢/ ٥٩٤ - ٥٩٦.\n(١) كذا في (ح) وهو الصواب. وأما في (س) و(ش)، (ز)، (أ): عدي.\nالنضر بن عربي الباهليّ مولاهم أبو رَوْح ويقال: أبو عمر الجزري ثم الحراني.\nقال يحيى بن معين، وأبو زرعة، ومحمَّد بن عبد الله بن نمير: ثِقَة. وقال الدَّارميّ، وأبو حاتم، وابن عدي: لا بأس به. زاد الدَّارميّ: وليس بذاك. وقال الإمام أَحْمد والنَّسائيّ: ليس به بأس. وقال ابن حجر: لا بأس به. تُوفِّي سنة (١٦٨ هـ).\n\"تاريخ يحيى بن معين\" رواية الدَّارميّ (ص ٢١٩)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٧٥، \"الكامل\" لابن عدي ٦/ ٢٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٢٥، \"تقريب التهذيب\" لابن حجر (٧١٤٥).\n(٢) عزاه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٤٨٣ إلى الطبري، ولم أجده في \"جامع البيان\" للطبري عند تفسير هذِه الآية ولا عند تفسير قوله تعالى: ﴿وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ﴾.\nوذكره عن عكرمة الحيري في \"الكفاية\" ١/ ١٣٨، القرطبي في \"الجامع لأحكام القرآن\" ٢/ ٣٤٠، وأبو حيان في \"البحر المحيط\" ٢/ ٧٨.","vol":"5","page":54},{"text":"رسول الله - ﷺ - بغير نفقة، فإما أن يقطع (١) بهم، (وإما كانوا) (٢) عيالًا ووبالًا، فأمرهم الله ﷿ بالإنفاق على أنفسهم (في سبيل الله) (٣)، وإذا لم يكن عندك ما تنفق فلا تخرج نفسك (٤) بغير نفقة، ولا قوة فتُلقي بيدك (٥) إلى التهلكة، والتهلكة أن تهلك من الجوع والعطش، أو من (٦) المشي، وقال (٧) لمن بيده فضل: ﴿وَأَحْسِنُوا إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ﴾ (٨).\nوقال محمَّد بن كعب القرظي: كان القوم يكونون في سبيل الله، فيتزود الرَّجل، فيكون أفضل زادًا من الآخر، فينفق البائس (٩) من زاده حتَّى لا يبقى منه شيء يحب أن يواسي صاحبه، فأنزل الله ﷿ هذِه الآية (١٠).\n_________\n(١) في (ح): ينقطع.\n(٢) كذا في هامش (س)، و(ح). وأما في (س): وإما أن كلفوا. وفي (ش)، (ز): وإما أن كانوا. وفي (أ): وإما أن يكونوا.\n(٣) ساقطة من (أ).\n(٤) في (ح): بنفسك.\n(٥) في (ش): بأيديكم.\n(٦) في (ز): ومن. وفي (أ): أي من.\n(٧) في (ح)، (أ): ثم قال.\n(٨) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣١ (١٧٤٥)، وذكره الماوردي في \"النكت والعيون\" ١/ ٢٥٣، وروى الطبري في \"جامع البيان\" ٢/ ٢٠٢، عن عبد الرَّحْمَن بن زيد بن أسلم نحوه.\n(٩) في (أ): على النَّاس.\n(١٠) رواه الطبري في \"جامع البيان\" ٢/ ٢٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣١ (١٧٤٦).","vol":"5","page":55},{"text":"وقال بعضهم: هذِه الآية نزلت (١) في ترك الجهاد.\n[٣٧٢] أخبرنا أبو القاسم الحسن بن محمَّد بن حبيب (٢)، المفسر ﵀، قال: أنا أبو الحسن أَحْمد بن محمَّد بن عبدوس الطرائفي (٣)، قال: أنا عثمان بن سعيد الدَّارميّ (٤)، قال: نا (٥) عبد الله بن صالح (٦)، قال: حَدَّثني (٧) الليث بن سعد (٨).\nوروى أَيضًا حيوة (٩)، قالا جميعًا: عن يزيد بن أبي حبيب (١٠)، عن أسلم أبي عمران (١١)، قال:\n_________\n(١) من (أ).\n(٢) أبو القاسم الحبيبي، عالم مفسر، قيل: كذبه الحاكم.\n(٣) قال الحاكم: كان من أهل الصدق، مقبولًا في الحديث.\n(٤) إمام، ثِقَة.\n(٥) في (ز): أبنا.\n(٦) صدوق، كثير الغلط.\n(٧) في (أ): ثنا.\n(٨) في (ز): سعيد. الإمام، الثقة، المثبت.\n(٩) ثِقَة، ثبت، زاهد.\n(١٠) يزيد بن أبي حبيب واسمه سويد الأَزدِيّ مولاهم -وقيل غير ذلك في ولائه- أبو رجاء المصري.\nثِقَة، فقيه، وكان يرسل. ولد سنة (٥٣ هـ)، وتوفي سنة (١٢٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٦٧، \"جامع التحصيل\" للعلائي (ص ٣٠٠)، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٠٨، \"تقريب التهذيب\" لابن حجر (٧٧٠١).\n(١١) في (ح): عن أسلم، عن أبي عمران. =","vol":"5","page":56},{"text":"غزونا القسطنطينية، وعلى أهل مصر عقبة بن عامر الجهني (١) صاحب رسول الله - ﷺ -، وعلى أهل الشَّام فضالة بن عبيد (٢) صاحب (رسول الله - ﷺ -) (٣)، وعلى الجماعة عبد الرَّحْمَن بن خالد بن الوليد (٤) قال:\n_________\n= وهو أسلم بن يزيد التجيبي مولاهم أبو عمران المصري.\nثِقَة، من الثالثة.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٠٧، \"تهذيب التهذيب\" لابن حجر ١/ ١٣٥، \"تقريب التهذيب\" لابن حجر (٤٠٤).\n(١) عقبة بن عامر بن عبس بن عمرو الجهني أبو حماد وقيل غير ذلك.\nصحابي مشهور، كان من أصحاب معاوية بن أبي سفيان، وولي له مصر، وسكنها.\nقال ابن يونس: كان قارئًا، عالمًا بالفرائض، والفقه، فصيح اللسان، شاعرًا، كاتبًا، وكانت له السابقة والهجرة، وهو أحد من جمع القرآن، تُوفِّي سنة (٥٨ هـ). \"الاستيعاب\" لابن عبد البر ٣/ ١٠٧٣، \"أسد الغابة\" لابن الأثير ٣/ ٤١٧، \"الإصابة\" لابن حجر ٤/ ٢٥٠، \"تهذيب التهذيب\" لابن حجر ٣/ ١٢٣، \"تقريب التهذيب\" لابن حجر (٤٦٤١).\n(٢) فضالة بن عبيد بن ناقد بن قيس الأَنْصَارِيّ الخرزجي أبو محمَّد.\nشهد أحدًا، والمشاهد بعدها، وشهد فتح مصر، وسكن الشَّام، وولي القضاء بدمشق لمعاوية - ﵁ -. تُوفِّي سنة (٥٣ هـ)، وقيل غير ذلك.\n\"الاستيعاب\" لابن عبد البر ٣/ ١٢٦٢، \"أسد الغابة\" لابن الأثير ٤/ ١٨٢، \"الإصابة\" لابن حجر ٥/ ٢١٠.\n(٣) في (ز): النَّبِيّ ﵇.\n(٤) عبد الرَّحْمَن بن خالد بن الوليد بن المغيرة القُرشيّ المخزومي أبو محمَّد.\nأدرك النَّبِيّ - ﷺ - ورآه. وكان -كأبيه- من فرسان قريش، وشجعانهم، له هدي حسن، وفضل، وكرم. وكان معاوية يستعمله على غزو الروم، وله معهم وقائع. تُوفِّي سنة (٤٦ هـ). =","vol":"5","page":57},{"text":"فصففنا صفين لم أر قط أعرض (١) ولا أطول منهما، والروم ملصقون ظهورهم (٢) بحائط المدينة. قال: فحمل رجل منا على صف الروم حتَّى خرقة، ثم خرج إلينا مقبلًا، فصاح النَّاس، وقالوا: سبحان الله ألقى بيده (٣) إلى التهلكة؟ ! فقال أبو أَيُّوب الأَنْصَارِيّ (٤): إنكم لَتَأَوَّلون هذِه الآية على هذا (٥) التأويل؛ إن حمل رجل منا (٦) يقاتل يلتمس الشهادة أو يُبلي من نفسه بلاءً (٧). نحن أعلم بهذا الآية، إنما نزلت فينا معشر الْأَنصار؛ إنَّا لما أعز الله تعالى دينه، ونصر رسوله وعن قلنا فيما (٨) بيننا سرًّا من رسول الله -ﷺ- إنَّا قد تركنا (٩) أهلنا،\n_________\n= \"الاستيعاب\" لابن عبد البر ٢/ ٨٢٩، \"أسد الغابة\" لابن الأثير ٣/ ٢٨٩، \"الإصابة\" لابن حجر ٥/ ٦٨.\n(١) في (ح): لا أعرض.\n(٢) في (ش): بطونهم.\n(٣) في (ش)، (ح): بيديه.\n(٤) خالد بن زيد بن كليب بن ثعلبة الأَنْصَارِيّ النجاري أبو أَيُّوب.\nشهد العقبة، وبدرًا، والمشاهد كلها، ونزل عنده النَّبِيّ - ﷺ - حين قدم المدينة شهرًا حتَّى بنى - ﷺ - حُجره، ومسجده. تُوفِّي في بلاد الروم غازيًا لفتح القسطنطينية في خلافة معاوية سنة (٥٢ هـ)، وقيل قبلها.\n\"المعجم الكبير\" للطبراني ٤/ ١١٧، \"أسد الغابة\" لابن الأثير ٢/ ٨٠، ٥/ ١٤٣، \"الإصابة\" لابن حجر ٢/ ٨٩.\n(٥) كذا في (ش)، (ح)، (ز). وأما في (س) و(أ) وهامش (ز): غير.\n(٦) ساقطة من (ح). وكررت كلمة يقاتل في (أ).\n(٧) من (ز ١).\n(٨) في (أ): فما.\n(٩) في (ح): كنا تركنا.","vol":"5","page":58},{"text":"وأموالنا حتَّى فشا الإِسلام، ونصر الله ﷿ نبيه (١)، وقد وضعت الحرب أوزارها، فلو رجعنا إلى أهلنا (٢) وأولادنا؛ وأقمنا فيها، وأصلحنا (٣) ما ضاع منها (٤) فأنزل الله ﷿ فينا ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ (٥) والتهلكة: الإقامة في الأهل، والمال، وترك الجهاد.\nقال أبو عمران: فما زال أبو أَيُّوب يجاهد في سبيل الله حتَّى دفن بالقسطنطينية (٦).\n_________\n(١) في (أ) زيادة: محمدًا - ﷺ -.\n(٢) في (ح)، (أ) زيادة: وأموالنا.\n(٣) في (ش)، (ح)، (أ): فأصلحنا. وفي (أ): فأقمنا وأصلحنا.\n(٤) في (ح): عنها.\n(٥) في (ح): ﴿وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾.\n(٦) [٣٧٢] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا وفيه عبد الله بن صالح كاتب الليث صدوق كثير الغلط، والحديث قد ورد من طرق صحيحة عن حيوة بن شريح.\nالتخريج:\nذكره الزيلعي وقال: ورواه الثعلبي في \"تفسيره\" من طريق عثمان بن سعيد الدَّارميّ قال: ثنا عبد الله بن صالح قال: ثنا الليث بن سعد ... \"تخريج أحاديث وآثار الكشاف\" ١/ ١٢٠.\nورواه ابن عبد الحكم في \"فتوح مصر\" (ص ٢٩٨)، عن عبد الله بن صالح كاتب الليث به.\nورواه التِّرْمِذِيّ في كتاب التفسير، باب ومن سورة البقرة (٢٩٧٢)، وقال: حديث حسن صحيح غريب. والنَّسائيّ في \"تفسيره\" ١/ ٢٣٦ (٤٨)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٩ (٤٧١١) كلهم من طريق أبي عاصم =","vol":"5","page":59},{"text":"وروى أبو الجوزاء عن ابن عباس قال: التهلكة عذاب الله ﷿، يقول الله تعالى: لا تتركوا الجهاد فتعذبوا (١)، دليله قوله (٢): ﴿إِلَّا تَنْفِرُوا يُعَذِّبْكُمْ عَذَابًا أَلِيمًا﴾ (٣).\n_________\n= الضحاك بن مخلد. ورواه أبو داود في الجهاد في قوله تعالى: ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ ٣/ ١٢ (٢٥١٢)، والطبري ٢/ ٢٠٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٠، والجصاص في \"أحكام القرآن\" ١/ ٢٦٢، والبيهقي في \"السنن الكبرى\" ٩/ ٩٩، كلهم من طريق ابن وهب. ورواه النَّسائيّ في \"تفسيره\" ١/ ٢٣٨ (٤٩)، وأبو داود الطَّيالِسيّ في \"مسنده\" (ص ٨١) (٥٩٩) كلاهما من طريق ابن المبارك. ورواه الطبري في \"جامع البيان\" ٢/ ٢٠٤، وابن عبد الحكم في \"فتوح مصر\" (ص ٢٩٩)، والطبراني في \"المعجم الكبير\" ٤/ ١١٦ (٤٠٦٠) مختصرًا، والحاكم في \"المستدرك\" ٢/ ٨٥ وقال: هذا حديث صحيح على شرط الشيخين، ولم يخرجاه. ووافقه الذهبي، والواحدي في \"أسباب النزول\" (ص ٥٧) كلهم من طريق عبد الله بن يزيد المقرئ عن حيوة بن شريح. ورواه أبو داود والطبري والطبراني -في المواضع السابقة- من طريق ابن لهيعة مقرونًا بحيوة، كلاهما عن يزيد بن أبي حبيب به بنحوه. وفي بعض المصادر تصريح يزيد بالسماع.\nوعزاه الزيلعي إلى: أَحْمد، وإسحاق بن راهويه، وأبي يعلق في مسانيدهم وإلى عبد بن حميد، وابن مردويه. وعزاه ابن حجر إلى ابن خزيمة. وعزاه السيوطي إلى ابن المنذر.\n\"تخريج أحاديث وآثار الكشاف\" للزيلعي ١/ ١٢٠، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٨٠، \"الدر المنثور\" للسيوطي ١/ ٣٧٤ - ٣٧٥.\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٢ (١٧٤٩) من طريق علي بن أبي طلحة عن ابن عباس.\nولم أجده من طريق أبي الجوزاء عنه.\n(٢) ساقطة من (ح).\n(٣) التوبة: ٣٩.","vol":"5","page":60},{"text":"[٣٧٣] أخبرنا أبو الحسن بن أبي (١) الفضل القهندزي (٢) وأبو علي الحسين (٣) بن محمَّد بن محمَّد (٤) بن عليّ (٥)، قالا: أنا أبو بكر محمَّد ابن بكر (٦) بن عبد الرَّزّاق (٧)، قال: نا أبو داود سليمان بن الأشعث (٨)\n_________\n(١) ساقطة من (س).\n(٢) أَحْمد بن محمَّد أبي الفضل بن يوسف أبو الحسن القهندزي النَّيْسَابُورِيّ.\nالفقيه، وكان من أعيان المعدلين، ومن المناظرين المُبرزين، سمع منه الحاكم أبو عبد الله الحافظ، وقال: تُوفِّي في رجب سنة (٣٩٢ هـ).\n\"الأنساب\" للسمعاني ٤/ ٥٦٨.\n(٣) في (ش)، (أ): الحسن.\n(٤) (بن محمَّد) ساقطة من (ز)، (أ).\n(٥) الحسين بن محمَّد بن محمَّد بن عليّ بن حاتم أبو علي الرُّوذْبَاري الطوسي، الإِمام، المسند، سمع \"السنن\" لأبي داود من أبي بكر محمَّد بن بكر بن داسة، وحدث بها عنه الحافظ أبو بكر أَحْمد بن الحسين البيهقي.\nقال الحاكم: كتبت عن جده أبي عبد الله وعن أَبيه أبي الحسن، ورد أبو علي نيسابور بمسألة جماعة من الأشراف والعلماء ليسمع منه كتاب \"السنن\" لأبي داود السجستاني.\nتُوفِّي في ربيع الأول سنة (٤٠٣ هـ).\n\"الأنساب\" للسمعاني ٣/ ١٠٠، \"التقييد\" لابن نقطة (ص ٢٣٢، ٢٤٩)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢١٩، \"العبر\" للذهبي ٢/ ٢٠٦.\n(٦) (بن بكر) ساقطة من (ح). وفي (أ): بن بكير. وفي (ش، ز، أ) زيادة: بن محمَّد.\n(٧) ثِقَة، عالم.\n(٨) سليمان بن الأشعث بن إسحاق بن بشير الأَزدِيّ أبو داود السجستاني، ثِقَة، حافظ، مصنف السنن وغيرها.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٠١، \"تاريخ بغداد\" للخطيب ٩/ ٥٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٨٣، \"تقريب التهذيب\" لابن حجر (٥٣٢).","vol":"5","page":61},{"text":"قال: نا سعيد بن منصور (١)، قال: نا أبو معاوية (٢)، قال: نا جعفر بن برقان (٣)، عن يزيد بن أبي أنيسة (٤)، عن أنس قال: قال رسول الله\n_________\n(١) ثِقَة، مصنف.\n(٢) محمَّد بن خازم، ثِقَة، قد يهم في غير حديث الأَعمش.\n(٣) جعفر بن بُرْقَان الكلابي مولاهم أبو عبد الله الجزري الرقي.\nقال العجلي، وأبو نعيم، ويحيى بن معين -في رواية الدَّارميّ والدورقي-: ثِقَة. وقال إبراهيم بن الجنيد عن يحيى بن معين: ثِقَة، فيما روى عن غير الزُّهْرِيّ، وأما ما روى عن الزُّهْرِيّ، فهو فيه ضعيف. وقال ابن نمير: ثِقَة، أحاديثه عن الزُّهْرِيّ مضطربة. وقال الإِمام أَحْمد: إذا حدث عن غير الزُّهْرِيّ فلا بأس، وفي حديثه عن الزُّهْرِيّ يخطئ. وقال الميموني عن الإِمام أَحْمد: وجعفر بن برقان ثِقَة، ضابط لحديث ميمون، وحديث يزيد بن الاسم، وهو في حديث الزُّهْرِيّ يضطرب، ويختلف فيه. وقال الذهبي: ثِقَة، أميٌّ ليس في الزُّهْرِيّ بذاك. وقال ابن حجر: صدوق يهم في حديث الزُّهْرِيّ. تُوفِّي سنة (١٥٤ هـ)، وقيل قبل ذلك.\n\"العلل\" للإمام أَحْمد ٤/ ١٠٣، \"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٨٤، \"تاريخ يحيى بن معين\" رواية الدرامي (ص ٨٥)، \"تهذيب الكمال\" للمزي ٥/ ١١، \"الكاشف\" للذهبي (٧٨٣)، \"جامع التحصيل\" للعلائي (ص ١٥٤)، \"تهذيب التهذيب\" لابن حجر ١/ ٣٠١، \"تقريب التهذيب\" لابن حجر (٩٣٢).\n(٤) كذا في (س): ابن أبي أنيسة، وجميع النسخ، والصواب: بن أبي نُشْبَةَ، كما في كتب الحديث والرجال.\nوهو يزيد بن أبي نُشْبَةَ السّلَمِيُّ.\nقال الذهبي: تفرد عنه جعفر بن برقان. وقال هو وابن حجر: مجهول. من الخامسة.\n\"التاريخ الكبير\" للبخاري ٨/ ٤٤٧، \"المؤتلف والمختلف\" للدارقطني ٣/ ١٤١٤، \"ميزان الاعتدال\" للذهبي ٤/ ٤٤٠، \"الكاشف\" للذهبي (٦٣٦١)، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٣٠.","vol":"5","page":62},{"text":"- ﷺ -: \"ثلاث من أصل الإيمان: الكف عمن قال: لا إله إلَّا الله، لا نكفره بذنب، ولا نخرجه من الإِسلام بعمل. والجهاد ماض منذ بعثني الله ﷿ إلى أن يقاتل آخر أمتي الدجال، لا يبطله جور، ولا عدل. والإيمان بالأقدار\" (١).\n_________\n(١) [٣٧٣] الحكم على الإسناد:\nفيه يزيد بن أبي نشبه مجهول.\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ٩/ ١٥٦ عن أبي على الروذباري به.\nوهو في \"السنن\" لسعيد بن منصور -تحقيق الأعظمي- ٢/ ١٧٦ (٢٣٦٧)، وفي \"سنن أبي داود\" في كتاب الجهاد، باب في الغزو مع أئمة الجور (٢٥٣٢).\nورواه البيهقي في \"السنن الكبرى\" ٩/ ١٥٦، من طريق بشر بن موسى قال: حَدَّثَنَا سعيد بن منصور به.\nورواه أبو عبيد في \"الإيمان\" (ص ٤٧) (٢٧)، وأبو يعلى الموصلي في \"مسنده\" ٧/ ٢٨٧ (١٥٥٦، ١٥٥٧)، عن أبي بكر بن أبي شيبة، وأبي خيثمة، وإسحاق بن أبي إسرائيل.\nورواه اللالكائي في \"شرح أصول اعتقاد أهل السنة والجماعة\" ٤/ ١٣٠٠ (٢٣٠١) من طريق علي بن الحسن الدقاق. ورواه المزي في \"تهذيب الكمال\" ٣٢/ ٢٥٤ من طريق على الطنافسي، كلهم عن أبي معاوية به بنحوه.\nقال ابن الخراط: يزيد بن أبي نشبة رجل من بني سليم لا يروي عنه فيما أعلم إلَّا جعفر بن برقان.\n\"الأحكام الوسطي\" ٢/ ٣٥٠.\nوقال المنذري: والراوي عن أنس: يزيد بن أبي نشبة، وهو في معنى المجهول.\n\"مختصر سنن أبي داود\" ٣/ ٣٨٠.","vol":"5","page":63},{"text":"[٣٧٤] وأخبرنا أَحْمد بن أبي (١)، قال: أنا (٢) الهيثم بن كليب (٣)، قال: نا أَحْمد بن (٤) حازم بن أبي غرزة (٥)، قال: نا سعيد بن عثمان السعدي (٦)، عن عمر (٧) بن محمَّد بن المنكدر (٨)، عن سُمي (٩)، عن\n_________\n(١) لم أجد فيه جرحًا ولا تعديلًا.\n(٢) في (ح): ثنا.\n(٣) الإمام، الحافظ، المحدث، الثقة.\n(٤) في (ح): أبي.\n(٥) في (ش): بن أبي عذرة. والكلمة غير واضحة في (ز). وفي (أ): عن أبي عروبة. وهو أَحْمد بن حازم بن محمَّد بن يونس بن قيس بن أبي غَرَزَة -بالغين المعجمة والراء بعدها زاي، بفتحات- أبو عمرو الكُوفيّ.\nذكره ابن حبان في \"الثِّقات\"، وقال: كان متقنًا. تُوفِّي في آخر سنة (٢٧٦ هـ) أو أول سنة (٢٧٧ هـ).\n\"الثِّقات\" لابن حبان ٨/ ٤٤، \"المؤتلف والمختلف\" للدارقطني ٣/ ١٦٨٨، \"سير أعلام النبلاء\" للذهبي ١٣/ ٢٣٩، \"تبصير المنتبه\" لابن حجر ٣/ ٩٤٦.\n(٦) في (ح): السعيدي.\nلم أظفر له بترجمة ولم أتبين هل هو: سعيد بن عثمان الخزاز. أو سعيد بن عثمان الكريزي. أو سعيد بن عثمان التنوخي الحمصي أو هو رابع.\nانظر\"المستدرك\" للحاكم ١/ ٤٣٩، \"نصب الراية\" ١/ ٣٤٤، \"ذكر أخبار أَصبهان\" ١/ ٣٢٦، \"لسان الميزان\" لابن حجر ٣/ ٣٨.\n(٧) في جميع النسخ: عمرو. وكتب في هامش (ز): عمر.\n(٨) عمر بن محمَّد بن المنكدر القُرشيّ التَّيْميّ المدنِيُّ، ثِقَة. من السابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٣٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٥١، \"تقريب التهذيب\" لابن حجر (٤٩٦٨).\n(٩) سُمَي مولى أبي بكر بن عبد الرَّحْمَن بن الحارث القُرشيّ المخزومي أبو عبد الله المدنِيُّ. ثِقَة. تُوفِّي سنة (١٣٠ هـ) مقتولًا بقديد.","vol":"5","page":64},{"text":"أبي صالح (١)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"من مات، ولم يغز، ولم يحدث نفسه بالغزو مات على شعبة (٢) من النفاق\" (٣).\nوقال أبو هريرة وسفيان: هو الرَّجل (٤) يستقتل بين الصفين، فيحمل على القوم وحده (٥).\nوقال محمَّد بن سيرين وعبيدة السلماني: الإلقاء إلى التهلكة هو\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣١٥، \"تهذيب التهذيب\" لابن حجر ٢/ ١١٧، \"تقريب التهذيب\" لابن حجر (٢٦٣٥).\n(١) ثِقَة، ثبت.\n(٢) في (ز): شيعة.\n(٣) [٣٧٤] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا وفيه سعيد بن عثمان لم أجد له ترجمة، وقد ورد من طرق صحيحة عن عمر بن محمَّد بن المنكدر.\nالتخريج:\nرواه مسلم في كتاب الإمارة، باب ذم من مات ولم يغز (١٩١٠)، وأبو داود في كتاب الجهاد، باب كراهية ترك الغزو (٢٥٠٢)، والنَّسائيّ في كتاب الجهاد، باب التشديد في ترك الغزو ٦/ ٨، والبخاري في \"التاريخ الكبير\" ٦/ ١٩٢، والإمام أَحْمد في \"مسنده\" ٢/ ٣٧٤ (٨٨٦٥)، والحاكم في \"المستدرك\" ٢/ ٨٨، والبيهقي في \"السنن الكبرى\" ٩/ ٤٨. كلهم من طريق ابن المبارك عن وهيب بن الورد.\nورواه ابن أبي عاصم في \"الجهاد\" ١/ ٢٠٢ (٤٣). وابن الجارود في \"المنتقى\" انظر\"غوث المكدود\" ٣/ ٢٩١، والحاكم في \"المستدرك\" ٢/ ٨٩. كلهم من طريق عبد الله بن رجاء، كلاهما عن عمر بن محمَّد بن المنكدر به بنحوه.\n(٤) في (ح): أن.\n(٥) قول أبي هريرة رواه ابن أبي شيبة في \"مصنفه\" ٧/ ٣٨ (١٩٦٦٧)، والطبري في \"جامع البيان\" ٢/ ٣٢١. وذكره السمرقندي في \"بحر العلوم\" ١/ ١٩٠.","vol":"5","page":65},{"text":"القنوط من رحمة الله (١). قال أبو قلابة (٢): هو الرَّجل يصيب الذنب فيقول: قد هلكت، ليست (٣) لي توبة فييأس من رحمة الله ﷿، وينهمك في المعاصي، فنهاهم الله ﷿ عن ذلك (٤).\nقال يمان بن رئاب والمفضل بن سلمة: يقال للرجل: ألقى بيده (٥) إذا استسلم للهلاك، ويئس (٦) من النجاة.\n[٣٧٥] أخبرنا أبو العباس السليطي (٧)، قال: أنا أبو حامد\n_________\n(١) قول محمَّد بن سيرين عزاه ابن حجر إلى عبد بن حميد في \"تفسيره\".\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٧٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٢.\nوقول عبيدة السلماني رواه أبو إسحاق الفزاري في \"السير\" (ص ٢١٢) (٣٢٤)، وعبد الرَّزّاق في \"تفسيره\" ١/ ٣٣٢، والطبري ٢/ ٢٠٣، وعزاه السيوطي إلى عبد بن حميد. \"الدر المنثور\" ١/ ٣٧٥.\n(٢) عبد الله بن زيد بن عمرو -أو عامر- بن ناتل الجرمي أبو قِلابة البَصْرِيّ ثم الشَّاميّ. ثِقَة، فاضل، كثير الإرسال. قال عمر بن عبد العزيز: لن تزالوا بخير يَا أهل الشَّام ما دام فيكم هذا أو مثل هذا. قال العجلي: وكان يحمل على عليَّ، ولم يرو عنه شيئًا قط. تُوفِّي بالشَّام سنة (١٠٤ هـ). وقيل بعدها.\n\"معرفة الثِّقات\" للعجلي (ص ٢٥٧)، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٥٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٣٩، \"تقريب التهذيب\" لابن حجر (٣٣٣٣).\n(٣) في (أ): تصيبه الذنوب ... ليس.\n(٤) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٢.\n(٥) في (ح)، (ز): بيديه.\n(٦) في (ح): وييئس. وفي (ز): وأيس.\n(٧) لم أجد فيه جرحًا ولا تعديلًا.","vol":"5","page":66},{"text":"الشرقي (١)، قال: نا محمَّد بن يحيى (٢)، قال: نا وهب بن جرير (٣)، عن شعبة (٤)، عن أبي إسحاق (٥)، عن البراء في هذِه الآية (٦) ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ قيل (٧): هو (٨) الرَّجل يحمل على الكتيبة، وهم أَلْف بالسيف؟ قال: لا، ولكنه الرَّجل يصيب الذنب فيلقي بيده (٩)، ويقول: لا توبة لي (١٠).\n_________\n(١) ثِقَة، ثبت.\n(٢) ثِقَة، حافظ.\n(٣) ثِقَة.\n(٤) أمير المؤمنين في الحديث.\n(٥) ثِقَة، مكثر، اختلط بآخرة.\n(٦) ساقطة من (أ).\n(٧) كذا في (ح). وأما في (س) وبقية النسخ: قال. وفي (ح) زيادة: له.\n(٨) في (ح): أهو.\n(٩) في جميع النسخ: بيديه.\n(١٠) [٣٧٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا والحديث قد روي من طرق صحيحة عن شعبة.\nالتخريج:\nرواه الخطأ بي في \"غريب الحديث\" ١/ ٥٣٦، من طريق حفص. ورواه البيهقي في \"السنن الكبرى\" ٩/ ٤٥، من طريق سعيد بن عامر. ورواه في \"شعب الإيمان\" ٥/ ٤٠٨ (٧٠٩٤) من طريق أبي الوليد، والحوضي، ومحمَّد بن كثير كلهم عن شعبة به.\nورواه الطبري في \"جامع البيان\" ٢/ ٢٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٢، والحاكم في \"المستدرك\" وقال: هذا حديث صحيح على =","vol":"5","page":67},{"text":"[٣٧٦] أخبرنا أبو بكر عبد الرحمن بن عبد الله المزكي (١)، قال:\n_________\n= شرط الشيخين، ولم يخرجاه ووافقه الذهبي ٢/ ٣٠٢. والبيهقي في \"شعب الإيمان\" ٥/ ٤٠٧ (٧٩٣). كلهم من طريق إسرائيل.\nورواه أبو إسحاق الفزاري في \"السير\" (ص ٢١٢) (٣٢٣)، والطبري ٢/ ٢٠٣ من طريق سفيان الثوري.\nورواه الطبري في \"جامع البيان\" ٢/ ٢٠٢ - ٢٠٣ من طريق أبي الأحوص والحسين بن واقد. كلهم عن أبي إسحاق عن البراء بنحوه، وفي بعض الطرق تصريح أبي إسحاق بالسماع.\nقال ابن حجر: أخرجه ابن جرير وابن المنذر وغيرهما بإسناد صحيح. \"فتح الباري\" ٨/ ١٨٥.\nوعزاه السيوطي إلى وكيع، وسفيان بن عيينة، والفريابي، وعبد بن حميد، وابن المنذر \"الدر المنثور\" ١/ ٣٧٥، وقد روى الإمام أحمد في \"مسنده\" ٤/ ٢٨١ (١٨٤٧٧)، والطبري في \"جامع البيان\" ٢/ ٢٠٣ عن أبي كريب، كلاهما عن أبي بكر بن عياش قال: حدثنا أبو إسحاق به بلفظ مختلف. قال ابن حجر: على أن أحمد أخرج الحديث المذكور من طريق أبي بكر وهو ابن عياش عن أبي إسحاق بلفظ آخر قال: قلت للبراء: الرجل يحمل على المشركين أهو ممن ألقى بيده إلى التهلكة؟ قال: لا؛ لأن الله تعالى قد بعث محمدًا فقال ﴿فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ﴾ فإنما ذلك في النفقة. فإن كان محفوظًا فلعل للبراء فيه جوابين، والأول من رواية الثوري، وإسرائيل، وأبي الأحوص ونحوهم، وكل منهم أتقن من أبي بكر فكيف مع اجتماعهم وانفراده.\n\"فتح الباري\" ٥/ ١٨٥.\n(١) عبد الرحمن بن عبد الله بن علي بن سمقويه وفي \"طبقات السبكي\" سحنويه بن حمشاذ المُزكِّي الشافعي أبو بكر النيسابوري.\nذكره الذهبي، وقال: روى عن أبي العباس الأصم وغيره، ودَرَّس الفقه سنين. توفي في رمضان سنة (٤٠٠ هـ).\n\"تاريخ الإسلام\" للذهبي ٢٧/ ٣٨٤، \"طبقات الشافعية الكبرى\" للسبكي ٥/ ١٠٥.","vol":"5","page":68},{"text":"أنا أبو ظُهَيْر (عبد الله) (١) بن فارس العُمَري (٢)، قال: نا محمد بن إبراهيم بن سعيد (٣)، قال: نا عيسى بن إبراهيم البصري (٤)، قال:\n_________\n(١) ساقطة من (أ).\n(٢) عبد الله بن فارس بن محمد بن علي العُمَري العدوي أبو ظُهَيْر البلخي.\nادعى السماع من أبي عبد الله محمد بن إسماعيل البخاري. وقد ورد نيسابور، فحدث بها عن عبد الصمد بن الفضل، ومعمر بن محمد البلخيين، وأقرانهما، وأجاز للحاكم. قال ابن حجر: ما أعتقد صحة قوله في السماع من البخاري، فإن كان صادقًا فهو خاتمة أصحابه في الدنيا، وما كنت أعتقد أن أحدًا بقي بعد المحاملي ممن يروي عنه. توفي سنة (٣٤٦ هـ).\n\"تكملة الإكمال\" لمحمد بن عبد الغني ٤/ ٧٨، \"توضيح المشتبه\" لابن ناصر الدين ٦/ ٥٣، \"لسان الميزان\" لابن حجر ٣/ ٣٢٥، \"تبصير المنتبه\" لابن حجر ٣/ ٨٨١.\n(٣) محمد بن إبراهيم بن سعيد بن عبد الرحمن أبو عبد الله البوشنجي ثم النيسابوري. ثقة، حافظ، فقيه، ولد سنة (٢٠٤ هـ). وتوفي سنة (٢٩٠ هـ) أو (٢٩١ هـ) \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٨٧، \"طبقات الحنابلة\" لابن أبي يعلى ١/ ٢٦٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٨٩، \"تقريب التهذيب\" لابن حجر (٥٦٩٣).\n(٤) عيسى بن إبراهيم بن سيار الشعيري أبو إسحاق- وقيل غير ذلك- البَرِكي البصري.\nقال البزار ومسلمة بن القاسم: ثقة. وذكره ابن حبان في \"الثقات\". وقال النسائي: ليس به بأس. وقال أبو حاتم: صدوق. وقال الساجي: صدوق أحسبه كان يهم، ما سمعت بندارًا يحدث عنه، وحدثنا عنه ابن المثنى. وقال يحيى بن معين: ليس برضي. وقال مرة: لا يساوي شيئًا. قال الذهبي: كذا في \"الكمال\" للحافظ عبد الغني، قال شيخنا أبو الحجاج: وذلك وهم إنما ذاك القرشي، وهو أقدم من هذا. وقال -أيضا-: صدوق له أوهام. وقال ابن حجر: صدوق ربما وهم. توفي سنة (٢٢٨ هـ).","vol":"5","page":69},{"text":"نا سعيد بن عبد الله مولى خزاعة (١)، قال: نا نوح بن ذكوان (٢)، عن هشام بن عروة (٣)، عن أبيه (٤)، عن عائشة قالت: جاء جُبَيْب بن الحارث (٥) إلى رسول الله - ﷺ -، فقال: يا رسول الله، إني رجل مِعْرَاض (٦) للذنوب. قال: \"فتب إلى الله يا جُبَيْب\". قال: يا رسول الله، إني أتوب ثم أعود؟ ! قال: \"فكلما أذنبت فتب\". قال: إذن يا\n_________\n= \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٤٦٢، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٧٢، \"تهذيب الكمال\" للمزي ٢٢/ ٥٨٠، \"ميزان الاعتدال\" للذهبي ٣/ ٣١٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٥٤، \"تقريب التهذيب\" لابن حجر (٥٢٨٤).\n(١) ذكر المزي في شيوخ عيسى بن إبراهيم البصري: أبو المغلس سعيد بن عبد الله، وكذا وردت كنيته في \"المعجم الأوسط\" للطبراني. وفي \"المؤتلف والمختلف\": رجل من أهل الساحل. وفي \"ذكر أخبار أصبهان\": الحنابي. وعند المصنف وفي \"الترغيب والترهيب\": مولى خزاعة. ومع هذا لم أظفر له بترجمة.\n\"تهذيب الكمال\" للمزي ٢٢/ ٥٨٠، وانظر مصادر تخريج الحديث.\n(٢) نوح بن ذكوان البصري.\nضعيف، من السابعة.\n\"المجروحين\" لابن حبان ٣/ ٤٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٤٦، \"تقريب التهذيب\" لابن حجر (٧٢٠٦).\n(٣) ثقة، ربما دلس.\n(٤) عروة بن الزبير، ثقة.\n(٥) ليس له ذكر إلا في هذا الحديث. قال الدارقطني: له صحبة. وقال ابن السكن: لم يصح إسناد حديثه.\n\"المؤتلف والمختلف\" للدارقطني ٢/ ٦٣٤، \"الاستيعاب\" لابن عبد البر ١/ ٢٧١، \"أسد الغابة\" لابن الأثير ١/ ٢٧٠، \"الإصابة\" لابن حجر ١/ ٢٣٤.\n(٦) في (ح) وهامش (ز): مقراف.","vol":"5","page":70},{"text":"رسول الله تكثر ذنوبي. قال: \"عفو الله أكثر من ذنوبك يا جُبَيْب بن الحارث\" (١).\nوقال الفضيل بن عياض في هذِه الآية: ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾\n_________\n(١) [٣٧٦] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه نوح بن ذكوان ضعيف، ولا يروى إلا من طريقه.\nالتخريج:\nرواه ابن عساكر في \"التوبة\" (ص ٦٣) (٨) من طريق الحسن بن إسماعيل قال: حدثنا محمد بن إبراهيم بن سعيد به.\nورواه الطبراني في \"المعجم الأوسط\" ٥/ ١٢٢ (٤٨٥٤)، وعنه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ١٩ عن عبد الوارث بن إبراهيم. ورواه الطبراني في \"المعجم الأوسط\" أيضًا ٥/ ٢٦٠ (٥٢٥٧) عن محمد بن يوسف التركي البغدادي. وقال: لا يروى هذا الحديث عن هشام بن عروة إلا بهذا الإسناد، تفرد به عيسى بن إبراهيم.\nورواه الدارقطني في \"المؤتلف والمختلف\" ٢/ ٦٣٤ من طريق عبد الله بن محمد ابن النعمان.\nورواه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ١٩ من طريق محمد بن أيوب.\nورواه البيهقي في \"شعب الإيمان\" ٥/ ٤٠٧ (٧٠٩١) من طريق هشام بن علي.\nورواه الأصبهاني في \"الترغيب والترهيب\" ١/ ٤٤٢ (٧٨٢) من طريق أحمد بن مهدي. كلهم عن عيسى بن إبراهيم به بنحوه.\nوقال ابن منده: غريب لا نعرفه إلا من هذا الوجه.\n\"الإصابة\" لابن حجر ١/ ٢٣٤.\nقال الهيثمي: رواه الطبراني في \"الأوسط\" وفيه نوح بن ذكوان وهو ضعيف. \"مجمع الزوائد\" ١٠/ ٢٠٠.\nوعزاه ابن حجر في \"الإصابة\" ١/ ٢٣٤ إلى ابن السكن. وعزاه المتقي الهندي إلى الحكيم، والبارودي، والديلمي. \"كنز العمال\" ٤/ ٢٦٦ (١٠٤٤١، ١٠٤٤٢).","vol":"5","page":71},{"text":"بإساءة (١) الظن بالله، ﴿وَأَحْسِنُوا﴾ الظن بالله) (٢) ﴿إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ﴾ الظن به (٣).\n[٣٧٧] أخبرنا أبو بكر الحمشاذي (٤) الفقيه (٥) ﵀، قال: أنا أحمد بن الحسين بن علي الرازي (٦)، قال: نا أبو القاسم إسماعيل بن علي بن أخي دعبل الشاعر (٧)، قال: نا محمد بن إبراهيم الكاتب (٨)\n_________\n(١) في (ش): بإساءته.\n(٢) ساقطة من (ح).\n(٣) في (ش)، (ز)، (أ): الظن بالله.\nرواه سفيان الثوري في \"تفسيره\" (ص ٥٩) وقال: حدثنا بعض شيوخنا به.\nورواه ابن أبي الدنيا في \"حسن الظن بالله\" (ص ١١٧) (١٣٩) عن سفيان من قوله.\nورواه الطبري في \"جامع البيان\" ٢/ ٢٠٦ عن عكرمة.\n(٤) عبد الرحمن بن عبد الله أبو بكر الحمشاذي المزكي، لم أجد فيه جرحًا ولا تعديلًا.\n(٥) ساقطة من (ح).\n(٦) حافظ، صدوق.\n(٧) في (ح): بن أخي دعد بن علي الشاعر. وفي (ز): بن أخي دعبل بن علي الشاعر. وهو إسماعيل بن علي بن علي بن رزين الخزاعي أبو القاسم.\nوهو ابن أخي دعبل الشاعر. قال الدارقطني: لم يكن مرضيًّا. وقال الخطيب: وكان غير ثقة. وقال الذهبي: متهم، يأتي بأوابد. ولد سنة (٢٥٩ هـ). وتوفي سنة (٣٥٢ هـ).\n\"تاريخ بغداد\" للخطيب ٦/ ٣٠٦، \"ميزان الاعتدال\" للذهبي ١/ ٢٣٨، \"لسان الميزان\" لابن حجر ١/ ٤٢١.\n(٨) محمد بن إبراهيم بن كثير الصيرفي البابشاني أبو عبد الله.\nقال الخطيب: لم يرو عن محمد بن إبراهيم هذا إلا إسماعيل بن علي الخزاعي.\nوقال الذهبي: لا يعرف.","vol":"5","page":72},{"text":"قال: دخلنا على أبي نواس الحسن (بن علي) (١) بن هانئ (٢) نعوده في مرضه الذي مات فيه، ومعنا صالح بن علي الهاشمي (٣) فقال له صالح: تب إلى الله يا أبا علي، فإنك في أول يوم من أيام الآخرة، وآخر يوم من أيام الدنيا، وبينك وبين الله هنات. فقال: أسندوني، إياي تخوف بالله، وقد حدثني حماد بن سلمة (٤)، عن\n_________\n= \"تاريخ بغداد\" للخطيب ١/ ٣٩٦، \"ميزان الاعتدال\" للذهبي ٣/ ٤٤٨، \"لسان الميزان\" لابن حجر ٥/ ٢٣.\n(١) ساقطة من (ح) ولم أجدها في مصادر ترجمته.\n(٢) الحسن بن هانئ بن صباح بن عبد الله الحكمي أبو علي.\nالمعروف بأبي نواس، شاعر عباسي، ولد بالأهواز، ونشأ بالبصرة، وانتقل إلى بغداد، وسكنها حتى وفاته، من المطبوعين، نظمه في الذروة. قال أبو عبيدة -وهو من شيوخه-: كان أبو نواس للمُحدثين مثل امرئ القيس للمتقدمين. وقال الذهبي: شعره في الذروة، لكن فسقه ظاهر، وتهتكه واضح، فليس بأهل أن يروى عنه.\nولد سنة (١٣٦ هـ)، وقيل (١٤٥ هـ)، وتوفي سنة (١٩٥ هـ) أو (١٩٦ هـ) وقيل: (١٩٨ هـ).\n\"الشعر والشعراء\" لابن قتيبة (ص ٥٣٨)، \"تاريخ بغداد\" للخطيب ٧/ ٤٣٦، \"ميزان الاعتدال\" للذهبي ٤/ ٥٨١، \"لسان الميزان\" لابن حجر ٧/ ١١٥، \"خزانة الأدب\" للبغدادي ١/ ٣٤٧.\n(٣) لم أجد له ترجمة وليس هو -قطعًا- صالح بن علي بن عبد الله بن عباس بن عبد المطلب الهاشمي عم الخليفة المنصور؛ لأنه قديم الوفاة توفي سنة (١٥١ هـ) أو (١٥٢ هـ).\n\"سير أعلام النبلاء\" للذهبي ٨/ ١٧، والقصة رواها الخطيب في \"تاريخ بغداد\" ١/ ٣٩٦ وفيه: عيسى بن موسى الهاشمي.\n(٤) أثبت الناس في ثابت. ثقة، عابد.","vol":"5","page":73},{"text":"يزيد الرقاشي (١)، عن (٢) أنس، عن النبي - ﷺ - أنه قال (٣): \"إنما جعلت الشفاعة لأهل الكبائر من أمتي\" أتراني أن (٤) لا أكون منهم.\nوحدثني حماد عن ثابت (٥)، عن أنس (٦) أن النبي - ﷺ - قال: \"لا يموتن أحدكم إلا وهو يحسن (٧) الظن بالله، فإن حسن الظن بالله (٨) ثمن الجنة\" (٩).\n_________\n(١) زاهد، ضعيف.\n(٢) في (ح): أنه قال عن.\n(٣) في جميع النسخ: أن النبي - ﷺ - قال.\n(٤) ساقطة من (ح)، (أ).\n(٥) ثابت بن أسلم البناني أبو محمد البصري.\nثقة، عابد، توفي سنة (١٢٧ هـ) أو (١٢٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٤٩، \"تهذيب التهذيب\" لابن حجر ١/ ٢٦٢، \"تقريب التهذيب\" لابن حجر (٨١٠).\n(٦) في (ح) زيادة: ابن مالك.\n(٧) كذا في جميع النسخ. وأما في (س): حسن.\n(٨) من (ز).\n(٩) [٣٧٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا وفيه إسماعيل بن علي الخزاعي متهم، وأبو نواس ليس بأهل أن يروى عنه.\nالتخريج:\nالحديث الأول صح من طرق أخرى عن أنس. والحديث الثاني ورد أوله من حديث جابر في \"صحيح مسلم\".\nروى القصة مع الحديثين الخطيب في \"تاريخ بغداد\" ١/ ٣٩٦، وابن عساكر في \"تاريخ دمشق\" ١٣/ ٤٠٩ كلاهما من طريق هلال بن محمد بن جعفر الحفار قال: أنبأنا إسماعيل بن علي بن علي به بنحوه.","vol":"5","page":74},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والحديث الأول: رواه أبو يعلى الموصلي في \"مسنده\" ٧/ ١٣٩ (٤١٠٥)، وابن عدي في \"الكامل\" ٤/ ٦١ من طريق صالح المري.\nورواه أبو يعلى في \"مسنده\" ٧/ ١٤٧ (٤١١٥)، وابن عدي في \"الكامل\" ٤/ ٥٨ - ٥٩، من طريق روح بن المسيب.\nورواه الآجري في \"الشريعة\" ٣/ ١٢١٦ (٧٨٤)، وابن عدي في \"الكامل\" من طريق أبي أمية الحبطي.\nورواه الآجري في \"الشريعة\" ٣/ ١٢١٦ (٧٨٣) من طريق الأعمش.\nورواه ابن عدي في \"الكامل\" ٢/ ١٤٤ - ١٤٥، ٢/ ٤٧٥، من طريق أشرس الزيات، وحريث بن السائب، كلهم عن يزيد الرقاشي به.\nورواه الترمذي في كتاب صفة القيامة، باب ما جاء في الشفاعة، باب منه (٢٤٣٥) وقال: حديث حسن صحيح غريب من هذا الوجه.\nورواه ابن خزيمة في \"التوحيد\" ٢/ ٦٥١ (٣٩٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٣٨٧ (٦٤٦٨)، والحاكم في \"المستدرك\" وقال: هذا حديث صحيح على شرط الشيخين، والبيهقي في \"السنن الكبرى\" ٨/ ١٧، وفي \"شعب الإيمان\"١/ ٢٨٧ (٣١٠). والضياء في \"الأحاديث المختارة\" ٥/ ١٧٠ - ١٧١ (١٧٩١، ١٧٩٢)، كلهم من طرق، عن عبد الرزاق، عن معمر، عن ثابت، عن أنس به بنحوه.\nوهذا إسناد صحيح. قال الألباني: إسناده على شرط الشيخين. \"ظلال الجنة في تخريج السنة\" ١/ ٣٨٦.\nورواه الطيالسي في \"مسنده\" (ص ٢٧٠) (٢٠٢٦)، وابن أبي عاصم في \"السنة\" ١/ ٣٨٥ (٨٣٢)، وابن خزيمة في \"التوحيد\" ٢/ ٦٥٥ (٣٩٧)، وأبو يعلى في \"مسنده\" ٦/ ٤٠ (٣٢٨٤)، والطبراني في \"المعجم الأوسط\" ٨/ ٢٤١ (٨٥١٨)، واللالكائي في \"شرح أصول اعتقاد أهل السنة والجماعة\" ٦/ ١١٧٢ (٢٠٦٤) كلهم من طرق عن ثابت به.\nورواه أبو داود في كتاب السنة، باب في الشفاعة (٤٧٣٦)، والإمام أحمد في \"مسنده\" ٣/ ٢١٣ (١٣٢٢٢)، والبخاري في \"التاريخ الكبير\" ٢/ ١٢٦، والآجري =","vol":"5","page":75},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= في \"الشريعة\" ٣/ ١٢١٤ (٧٨١)، وابن خزيمة في \"التوحيد\" ٢/ ٦٥٢ (٢٩٣)، والحاكم في \"المستدرك\" ١/ ١٤٠، واللالكائي في \"شرح أصول اعتقاد أهل السنة والجماعة\" ٦/ ١١٧٢ (٢٠٦٥)، والضياء في \"الأحاديث المختارة\" ٤/ ٣٨٢ (١٥٤٩) كلهم من طرق عن سليمان بن حرب قال: حدثنا بسطام بن حريث، عن أشعث الحداني، عن أنس به.\nوهذا إسناد حسن، رجاله ثقات، غير أشعث الحُدَّاني وهو صدوق.\n\"تقريب التهذيب\" لابن حجر (٥٢٨).\nوقال الألباني: إسناده جيد.\n\"ظلال الجنة\" ١/ ٣٨٦.\nوله شاهد من حديث جابر - ﵁ -.\nرواه الترمذي في كتاب صفة القيامة، باب ما جاء في الشفاعة باب منه (٢٤٣٦) وابن ماجة في كتاب الزهد، باب ذكر الشفاعة (٤٣١٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٢٨٦ (٦٤٦٧)، وابن خزيمة في \"التوحيد\" ٢/ ٦٥٤ (٣٩٥)، والآجري في \"الشريعة\" ٣/ ١٢١٢ (٧٧٨)، والحاكم في \"المستدرك\" وقال: صحيح على شرط مسلم ١/ ١٤٠، والبيهقي في \"البعث والنشور\" (ص ٥٥)، وقال: هذا حديث صحيح.\nأما الحديث الثاني:\nفقد رواه ابن جميع الصيدواي في \"معجم الشيوخ\" (ص ٣٠١) (١٢٦) عن عبد الله ابن علي بن علي -والصواب إسماعيل بن علي- قال: حدثنا محمد بن إبراهيم به بالحديث الثاني.\nورواه من طريق ابن جميع ابن عساكر في \"تاريخ دمشق\" ١٣/ ٤٠٨، وقال: وأظن ابن جميع حفظ كنية الخزاعي، ولم يحفظ اسمه، فسماه عبد الله، وهو عندي: إسماعيل بن علي.\nورواه ابن عساكر في \"تاريخ دمشق\" ١٣/ ٤٠٨ من طريق أحمد بن محمد بن الحسن الرازي قال: نا إسماعيل بن علي به.\nوقال ابن حجر: وفي الباب عن أنس رويناه في \"الخلعيات\" بسند فيه نظر.\n\"التلخيص الحبير\" ٢/ ١٠٤.","vol":"5","page":76},{"text":"[٣٨٧] وحدثنا أبو العباس سهل (١) بن محمد بن سعيد المروزي (٢)، قال: نا جدي لأمي أبو الحسن محمد بن محمود (٣) بن عبد (٤) الله المروزي (٥)، قال: نا الحسن بن سفيان (٦)، قال: نا هدبة (٧)، قال: نا حماد (٨)، عن ثابت (٩)، عن أنس أن رسول الله (١٠) - ﷺ - قال:\n_________\n= وقد صح أوله وهو قوله - ﷺ -: \"لا يموتن أحدكم إلا وهو يحسن الظن بالله\" من حديث جابر.\nرواه مسلم في صفة كتاب صفة الجنة، باب الأمر بحسن الظن بالله تعالى عند الموت (٢٨٧٧)، وأبو داود في كتاب الجنائز، باب ما يستحب من حسن الظن بالله عند الموت (٣١١٣)، وابن ماجه في كتاب الزهد، باب التوكل واليقين (٤١٦٧)، والإمام أحمد في \"مسنده\" ٣/ ٢٩٣، ٢٣٠ (١٤١٢٥، ١٤٣٨٦).\n(١) في (ح): بن سهل.\n(٢) أبو العباس سهل بن محمد بن سعيد المروزي.\nلم أظفر له بترجمة.\n(٣) كذا في (ش)، (ح) ونسخة جامعة برنستون (٢١١ أ). وأما في (س): المروزي قال: نا الحسن بن أبي الحسن قال: نا محمد بن محمود. وفي (ز) ونسخة جامعة السربون (١٨٢ ب): المروزي حدثني الحسن بن أبي الحسن محمد بن محمود. وفي (أ): حدثني جدي لأمي ثنا أبو الحسن محمد بن محمود.\n(٤) في (ش)، (ح)، (ز): عبيد.\n(٥) أبو الحسن محمد بن محمود بن عبد الله المروزي.\nلم أظفر له بترجمة.\n(٦) الحسن بن سفيان، ثقة، إمام.\n(٧) هُدْبة -ويقال: هَدَّاب- بن خالد بن الأسود.\n(٨) حماد بن سلمة، ثقة، عابد، أثبت الناس في ثابت.\n(٩) ثقة، عابد.\n(١٠) في (ح): النبي.","vol":"5","page":77},{"text":"\"يخرج رجلان من النار، فيعرضان على الله ﷿، ثم يؤمر بهما إلى (١) النار، فيلتفت أحدهما، فيقول: أي رب ما (كان هذا) (٢) رجائي منك (٣). قال: وما كان (٤) رجاؤك؟ . قال: كان (٥) رجائي إذا أخرجتني منها أن لا تعيدني إليها. فيرحمه الله ﷿، فيدخله الجنة\" (٦).\n_________\n(١) في (أ): على.\n(٢) في (أ): هكذا.\n(٣) من (ز).\n(٤) ساقطة من (ح).\n(٥) ساقطة من (ح)، (أ).\n(٦) [٣٧٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف وشيخه لم أجد لهما ترجمة، لكن الحديث روي من طرق صحيحة عن الحسن بن سفيان ومن فوقه.\nالتخريج:\nرواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٤٠٠ (٦٣٢)، عن الحسن بن سفيان به.\nورواه مسلم في كتاب الإيمان، باب أدنى أهل الجنة منزلة فيها (١٩٢)، وابن أبي عاصم في \"السنة\" ٢/ ٣٩٧ (٨٥٣)، وأبو يعلى في \"مسنده\" ٦/ ٤٨ (٣٢٩٢) موقوفًا.\nورواه ابن منده في \"الإيمان\" ٢/ ٨٣٠ (٨٦٠) من طريق عمران بن موسى كلهم عن هدبة بن خالد به بنحوه.\nورواه الإمام أحمد في \"مسنده\" ٣/ ٢٨٥ (١٤٠٤١)، وابن منده في \"التوحيد\" ٣/ ١٦٠ (٦٠٨) من طريق الحسن بن موسى.\nورواه أبو عوانة في \"المستخرج على صحيح مسلم\" ١/ (٤٦١)، وأبو نعيم الأصبهاني في \"المستخرج على صحيح مسلم\" ١/ ٢٦٤ (٤٧٧)، وابن منده في \"الإيمان\" -في الموضع السابق- والبغوي في \"شرح السنة\" ١٥/ ١٩٤ (٤٣٦٢) =","vol":"5","page":78},{"text":"<span data-type=\"title\" id=toc-568>١٩٦ </span>- قوله ﷿ ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾\n(قرأ ابن أبي إسحاق) (١) (بكسر الحاء من الحج) (٢) في جميع القرآن (٣).\nوهي (٤) لغة تميم وقيس عيلان (٥).\nوذُكر عن طلحة بن مصرف بالكسر هاهنا، وفي سورة آل عمران،\n_________\n= كلهم من طريق عفان بن مسلم.\nورواه أبو عوانة في \"المستخرج على صحيح مسلم\" ١/ ١٥٩ من طريق يحيى بن أبي بكير.\nورواه ابن منده في \"الإيمان\" -الموضع السابق- وأبو نعيم في \"المسند المستخرج على صحيح مسلم\" -الموضع السابق- والبيهقي في \"البعث والنشور\" (ص ٨٠) (٥٢) كلهم من طريق حجاج بن منهال.\nورواه ابن منده في \"الإيمان\" -الموضع السابق-، والبيهقي في \"البعث والنشور\" -الموضع السابق- كلاهما من طريق أبي سلمة.\nورواه ابن أبي الدنيا في \"حسن الظن بالله\" (ص ٨١) (٧١) من طريق أبي ربيعة.\nورواه أبو يعلى في \"مسنده\" ٦/ ٩٩ (٣٢٥٩) موقوفًا. وأبو نعيم الأصبهاني في \"حلية الأولياء\" ٢/ ٢١٥، ٦/ ٢٥٣ من طريق عبد الرحمن بن سلام الجمحي. كلهم عن حماد بن سلمة، عن ثابت وأبي عمران الجوني عن أنس به بنحوه. ولم يذكر الحسن بن سفيان أبا عمران الجوني.\n(١) في (ح): فقرأ ابن أبي إسحاق. وفي (أ): قرأ أبو إسحاق.\n(٢) في (ح): الحج بكسر الحاء.\n(٣) عزاها إليه ابن عطية في \"المحرر الوجيز\" ١/ ٢٦١، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٣٧، وأبو حيان في \"البحر المحيط\" ٢/ ٨٠.\n(٤) في (ح): وهو.\n(٥) في (ش): وغيلان. وفي (ح)، (ز): بن غيلان. وكتب في هامشها: قيس عيلان.","vol":"5","page":79},{"text":"وبالفتح في سائر القرآن (١). وقرأ الباقون بالفتح كل (٢) القرآن، وهي (٣) لغة أهل الحجاز.\nقال الكسائي: هما لغتان ليس بينهما في المعنى شيء مثل: رِطل ورَطل، وكِسر البيت وكَسر البيت (٤). وقال أبو معاذ: الحَجُّ بالفتح المصدر، والحِج بالكسر الاسم مثل: قَسم وقِسم، وسَقي وسِقي، (وشَرب وشِرب) (٥). وفي مصحف عبد الله (وأتموا الحج والعمرة إلى البيت) (٦).\n_________\n(١) في (أ) وهامش (ش) زيادة: وقرأ أبو جعفر، والأعمش، وحمزة، والكسائي، وعاصم برواية حفص، وخلف بالكسر في آل عمران وبالفتح في سائر القرآن. (وخلف) ليس في هامش (ش).\n(٢) في (أ): في كل.\n(٣) في (ح): وهو.\n(٤) في (ح): وكَسر البيت وكِسره.\nوذكره عنه الأزهري في \"تهذيب اللغة\" ٣/ ٣٨٨ (حجج)، وابن منظور في \"لسان العرب\" ٣/ ٥٣ (حجج).\nوانظر \"معاني القرآن وإعرابه\" للكسائي جمع الدكتور عيسى شحاتة (ص ٨٦).\n(٥) في (أ): وسِرب وسَرب.\n(٦) رواه سعيد بن منصور في \"السنن\" ٢/ ٧١٢ (٢٨٧)، وأبو عبيد في \"فضائل القرآن\" (ص ٢٩١)، والطبري في \"جامع البيان\" ٢/ ٢٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٤ (١٧٥٩).\nكلهم من طريق علقمة قال: هو في قراءة عبد الله (وأتموا الحج والعمرة إلى البيت) قال: لا تجاوزوا بالعمرة البيت.\nورواه ابن أبي داود في \"المصاحف\" (ص ٥٦) من طريق إبراهيم، عن ابن مسعود.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٣٧٦، إلى عبد بن حميد، وابن المنذر، =","vol":"5","page":80},{"text":"وقرأ (١) علقمة، وإبراهيم (وأقيموا الحج والعمرة) (٢).\nواختلف المفسرون في إتمامهما (٣)، فقال بعضهم (٤): معنى ذلك: وأتموا الحج والعمرة لله (٥) بمناسكهما، وحدودهما، وسننهما، وهو قول ابن عباس (٦)، وعلقمة (٧)، وإبراهيم (٨)، ومجاهد (٩). وروى علي بن أبي طلحة (١٠)، عن ابن عباس في هذِه\n_________\n= وابن الأنباري.\nوالقراءة عزاها إليه الفراء في \"معاني القرآن\" ١/ ١١٧.\n(١) في (ح): وقد قرأ.\n(٢) روى القراءة عنهما الطبري في \"جامع البيان\" ٢/ ٢٠٦ - ٢٠٧، ورواها عن إبراهيم ابن أبي داود في \"المصاحف\" (ص ٥٦).\n(٣) في (ش): إتمامها.\n(٤) ساقطة من (ح).\n(٥) ساقطة من (ش)، (ح)، (أ).\n(٦) رواه سعيد بن منصور في \"السنن\" ٢/ ٧١٢ (٢٨٧)، الطبري ٢/ ٢٠٧ ضمن حديث علقمة، وفي آخره قال إبراهيم: فذكرت ذلك لسعيد بن جبير، فقال: كذلك قال ابن عباس.\n(٧) تقدم تخريجه عند تخريج قراءة ابن مسعود.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٧، وذكره النحاس في \"الناسخ والمنسوخ\" ١/ ٥٤٢.\n(٩) هو في \"تفسيره\" ١/ ١٠٠، ورواه سفيان الثوري في \"تفسيره\" (ص ٦٠)، والطبري في \"جامع البيان\" ٢/ ٢٠٧.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٣٧٦ إلى عبد بن حميد، وذكره النحاس في \"الناسخ والمنسوخ\" ١/ ٥٤٢، والجصاص في \"أحكام القرآن\" ١/ ٢٦٤.\n(١٠) في (ز): وروى علي بن طلحة. وفي (أ): وروي عن ابن أبي طلحة.","vol":"5","page":81},{"text":"الآية قال: من أحرم بحج أو بعمرة (١)، فليس له أن يحل حتى يتمهما (٢)، تمام الحج يوم النحر إذا رمى جمرة العقبة وزار البيت، فقد حلَّ من إحرامه كله، وتمام العمرة إذا طاف بالبيت وبالصفا وبالمروة (٣) فقد حل (٤).\nوفرائض الحج أربعة: الإحرام، والوقوف بعرفة، وطواف الإفاضة، والسعي بين الصفا والمروة. وأعمال العمرة كلها أربعة: فرض الإحرام، والطواف، والسعي، والحلق أو التقصير (٥)، وأقله ثلاث شعرات (٦).\nوقال سعيد بن جبير، وطاوس: تمام الحج والعمرة أن تحرم بهما مفردين مُؤتنفين (٧) من أهلك (٨).\n_________\n(١) في (ح): عمرة.\n(٢) في (ح): يتممها.\n(٣) في (أ): والمروة.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٧، وعزاه السيوطي إلى ابن المنذر. \"الدر المنثور\" ١/ ٣٧٦.\n(٥) في (ش): والتقصير. وفي (ح): أو القصر.\n(٦) \"المهذب\" للشيرازي ٢/ ٧٨٩، \"الوسيط\" للغزالي ٢/ ١٢٦١، \"المجموع\" للنووي ٨/ ١٩٤.\n(٧) زيادة من (ح)، (ز) وهامش (ش) وهي في مصادر التخريج.\n(٨) في (ش): أهل مكة.\nرواه عنهما الطبري في \"جامع البيان\" ٢/ ٢٠٧. وذكره عنهما ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٣، والجصاص في \"أحكام القرآن\" ١/ ٢٦٣، وابن الجوزي في \"نواسخ القرآن\" (ص ١٨٩).\nورواه عن طاوسٍ ابن أبي شيبة في \"مصنفه\" ٥/ ١١٤ (١٢٨٢٢).","vol":"5","page":82},{"text":"روى شعبة (١)، عن عمرو بن مرة (٢)، عن عبد الله بن سلمة (٣) قال: جاء رجل إلى علي (٤) - ﵁ - فقال: أرأيت قول الله ﷿: ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾ قال: أن (٥) تحرم من دويرة أهلك (٦).\n_________\n(١) ابن الحجاج، ثقة، حافظ، متقن.\n(٢) ثقة، عابد، ورمي بالإرجاء.\n(٣) عبد الله بن سلمة المرادي الكوفي.\nوقد فرق ابن نمير، وابن معين، والبخاري، والنسائي، وابن حبان، والدارقطني، وابن ماكولا بينه وبين عبد الله بن سلمة الهمداني. قال العجلي، ويعقوب بن شيبة: ثقة. وقال ابن عدي: أرجو أنه لا بأس به. وذكره ابن حبان في \"الثقات\"، وقال يخطئ. وقال البخاري: لا يتابع في حديثه. وقال عمرو بن مرة: كان عبد الله يحدثنا، فنعرف، وننكر، وكان قد كبر. وقال أبو حاتم: تعرف وتنكر. وقال ابن حجر: صدوق، تغير حفظه. من الثانية.\n\"معرفة الثقات\" للعجلي (ص ٢٥٨)، \"التاريخ الكبير\" للبخاري ٥/ ٩٩، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٧٣، \"الثقات\" لابن حبان ٥/ ١٢، ٣١، \"الكامل\" لابن عدي ٤/ ١٦٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٤٧، \"تقريب التهذيب\" لابن حجر (٣٣٦٤، ٣٣٦٥).\n(٤) في (ح) زيادة: ابن أبي طالب. وفي (ز) زيادة: ابن أبي طلحة.\n(٥) كذا في هامش (س)، وكتب فوقها: صح. وهي كذا في (ح)، (ز)، (أ). وساقطة من (ش) وأما في (س): لأن.\n(٦) الحكم على الإسناد:\nفيه عبد الله بن سلمة، صدوق، تغير حفظه.\nالتخريج:\nرواه ابن أبي شيبة في \"مصنفه\" ٥/ ١١٣ (١٢٨٢١). ورواه الطبري في \"جامع البيان\" ٢/ ٢٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٣ (١٧٥٥)، والنحاس في \"الناسخ والمنسوخ\" ١/ ٥٤١ (٩٨)، والحاكم في \"المستدرك\" =","vol":"5","page":83},{"text":"وقال قتادة: تمام العمرة أن تُعْمَلَ في غير أشهر الحج، وما كان في (١) أشهر الحج، ثم أقام حتى يحج؛ فهي (٢) متعة، وعليه فيها الهدي إن وجد أو الصيام، وتمام الحج أن (يُؤتى بمناسكه) (٣) كلها حتى لا يلزم عامله دم بسبب قران ولا متعة (٤).\n[٣٧٩] أخبرنا أبو عمرو أحمد بن أُبي الخوجاني (٥)، قال: أنا أبو عثمان سعيد (٦) بن إبراهيم بن معقل النسفي (٧)، قال: نا أبو الحسن\n_________\n= ٢/ ٣٠٣، ٤/ ٣٤١ وقال: صحيح على شرط الشيخين، ولم يخرجاه، ووافقه الذهبي ٢/ ٣٠٣، ٤/ ٣٤١، والبيهقي في \"السنن الكبرى\" ٤/ ٣٤١ كلهم من طرق عن شعبة به.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٣٧٦ إلى وكيع، وعبد بن حميد، وابن المنذر.\nورواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ١٨٧) (٣٥١) من طريق إبراهيم النخعي عن أذينة أو ابن أذينة عن علي بنحوه.\n(١) في (أ): من.\n(٢) في (أ): فعليه.\n(٣) في (ز): يأتي بمناسكه. وفي (أ): يؤتى مناسكه.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٨، وذكره مختصرًا الجصاص في \"أحكام القرآن\" ١/ ٢٦٤.\n(٥) لم يذكر بجرح ولا تعديل.\n(٦) كذا في (ح)، (ز) وهو الصواب. وأما في (س)، و(ش)، (أ): سعد.\n(٧) سعيد بن إبراهيم بن معقل بن الحجاج أبو عثمان النسفي.\nقال نجم الدين النسفي: ثقة، جليل. وقال السمعاني: كان فاضلًا، ثقة، صاحب أدب، وشعر.\nتوفي في صفر سنة (٣٤١ هـ). =","vol":"5","page":84},{"text":"علي بن عبد العزيز البغدادي (١) (بمكة، قال: نا) (٢) محمد بن سعيد (٣) الأصبهاني (٤)، قال: أنا حفص بن غِياث (٥)، عن حجاج (٦) وابن\n_________\n= \"القند في ذكر علماء سمرقند\" لأبي جعفر النسفي (ص ٨٩) (١٣١). \"الأنساب\" للسمعاني ٥/ ٤٨٧، \"تكملة الإكمال\" لمحمد بن عبد الغني ٥/ ٥٩٢، \"تبصير المنتبه\" لابن حجر ٤/ ١٣٧٤.\n(١) كذا في (س)، وجميع النسخ، ولم أجد هذِه النسبة في مصادر ترجمته. ولعل الصواب: البغوي.\nوهو علي بن عبد العزيز البغوي، ثقة.\n(٢) طمس في (ز).\n(٣) في (أ): سعد. وفي (ش) فوق السطر زيادة: بن.\n(٤) في (ح): الأصفهاني.\nوهو محمد بن سعيد بن سليمان بن عبد الله أبو جعفر بن الأصبهاني الكوفي، ثقة، ثبت. يلقب حمدان. توفي سنة (٢٢٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٦٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٧٣، \"تقريب التهذيب\" لابن حجر (٥٩١١).\n(٥) حفص بن غِياث بن طلق النخعي القاضي أبو عمر الكوفي، ثقة، فقيه.\n(٦) الحجاج بن أرطاة بن ثور النخعي أبو أرطاة الكوفي القاضي.\nقال الخطيب: أحد العلماء بالحديث والحفاظ له. وقال أبو زرعة: صدوق يدلس. وقال أبو حاتم: صدوق يدلس عن الضعفاء، يكتب حديثه، وأما إذا قال: حدثنا، فهو صالح لا يرتاب في صدقه وحفظه إذا بين السماع، ولا يحتج بحديثه، لم يسمع من الزهري، ولا من هشام بن عروة، ولا من عكرمة. وقال ابن معين: صدوق، ليس بالقوي، يدلس عن محمد بن عبيد الله العرزمي عن عمرو بن شعيب. وقال النسائي: ليس بالقوي. وقال ابن عدي: إنما عاب الناس عليه تدليسه عن الزهري وغيره، وربما أخطأ في بعض الروايات، فأما أن يتعمد الكذب فلا، وممن يكتب حديثه. وذكره ابن حبان في \"المجروحين\" وقال: كان صلفًا ... تركه ابن المبارك، ويحيى القطان، وابن مهدي، وابن معين، وأحمد بن =","vol":"5","page":85},{"text":"جُرَيج (١)، عن عطاء (٢)، عن ابن عباس قال: قال رسول الله - ﷺ -: \"عمرة في رمضان تعدل حجة معي\" (٣).\n_________\n= حنبل. وعلق الذهبي على قول ابن حبان بقوله: هذا القول فيه مجازفة ... وأكثر ما نقم عليه التدليس، وفيه تيه لا يليق بأهل العلم. وذكره المقدسي، والعلائي، وسبط ابن العجمي، في المدلسين، وجعله ابن حجر في المرتبة الرابعة منهم. وقال أيضًا: صدوق كثير الخطأ والتدليس. توفي سنة (١٤٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٥٤، \"المجروحين\" لابن حبان ١/ ٢٣٥، \"الكامل\" لابن عدي ٢/ ٢٢٣، \"تاريخ بغداد\" للخطيب ٨/ ٢٣٠، \"قصيدة المقدسي في المدلسين\" (ص ٣٨)، \"ميزان الاعتدال\" للذهبي ١/ ٤٥٨، \"جامع التحصيل\" للعلائي (ص ١٠٥)، \"التبيين لأسماء المدلسين\" لسبط ابن العجمي (ص ٢٠)، \"تهذيب التهذيب\" لابن حجر ١/ ٣٥٦، \"تعريف أهل التقديس\" لابن حجر (ص ١٦٤)، \"تقريب التهذيب\" لابن حجر (١١١٩).\n(١) في (ز)، (أ): عن ابن جريج.\nعبد الملك بن عبد العزيز بن جريج، ثقة، مدلس.\n(٢) ثقة، فقيه، كثير الإرسال.\n(٣) ساقطة من (ش)، (ح).\n[٣٧٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل، وحجاج صدوق كثير الخطأ لكن الحديث روي من طرق صحيحة عن ابن جريج.\nالتخريج:\nرواه البخاري في كتاب العمرة، باب عمرة في رمضان (١٧٨٢)، ومسلم في كتاب الحج، باب فضل العمرة في رمضان (١٢٥٦) (٢٢٦)، والإمام أحمد في \"المسند\" ١/ ٢٢٩ (٢٠٢٥) كلهم من طريق يحيى بن سعيد مطولًا. ورواه النسائي في كتاب الصيام، باب الرخصة في أن يقال لشهر رمضان: رمضان ٤/ ١٣٠ (٢١١٠) من طريق شعيب. ورواه الدارمي في \"السنن\" (١٩٠١) عن أبي عاصم =","vol":"5","page":86},{"text":"قال الضحاك: إتمامهما أن تكون النفقة حلالًا، وينتهي عما نهى الله ﷿ عنه (١). (وقال سفيان: تمامهما (٢) أن تخرج من أهلك لهما لا تريد غيرهما، ولا تخرج لتجارة (٣)، ولا لحاجة حتى إذا كنت قريبًا من مكة قلت: لو حججتُ أو اعتمرتُ وذلك يجزئ. ولكن التمام أن تخرج له، ولا تخرج لغيره (٤).\n_________\n= كلهم عن ابن جريج به. وليس عندهم: \"معي\".\nورواه ابن ماجه في كتاب المناسك، باب العمرة في رمضان (٢٩٩٤) من طريق أبي معاوية. ورواه الإمام أحمد في \"المسند\" ١/ ٣٠٨ (٢٨٠٩) عن عبد الله بن نمير. كلاهما عن حجاج به بنحوه. وليس عندهما \"معي\".\nورواه البخاري في كتاب جزاء الصيد، باب حج الصبيان (١٨٦٣)، ومسلم -في الموضع السابق- (١٢٥٦) (٢٢٢) كلاهما من طريق حبيب المعلم مطولًا. ورواه الإمام أحمد في \"المسند\" ١/ ٣٠٨ (٢٨٠٩) من طريق ابن أبي ليلى كلاهما عن عطاء به. وفي رواية حبيب: \"معي\".\nورواه أبو داود في كتاب المناسك، باب العمرة (١٩٩٠)، وابن خزيمة في \"صحيحه\" ٣/ ٣٦١ (٣٠٧٧)، والحاكم في \"المستدرك\" وقال: هذا حديث صحيح على شرط الشيخين، ولم يخرجاه. ١/ ٦٥٩. كلهم من طريق بكر المزني عن ابن عباس به مطولًا. وفيه: \"معي\".\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ٢١٧، وذكره الزجاج في \"معاني القرآن وإعرابه\" ١/ ٢٦٦، والنحاس في \"الناسخ والمنسوخ\" ١/ ٥٤٢، وفي \"معاني القرآن الكريم\" ١/ ١١٤، وأبو المظفر السمعاني في \"تفسيره\" ٢/ ٢١٠ دون عزو لأحد.\n(٢) ساقطة من (أ). وفي (ش): تمامها.\n(٣) في (ح): بتجارة.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٨، وذكره مختصرًا النحاس في \"الناسخ والمنسوخ\" ١/ ٥٤٢، وفي \"معاني القرآن\" ١/ ١١٤.","vol":"5","page":87},{"text":"روى جعفر بن سليمان الضبعي (١)، عن ثابت (٢)، عن أنس قال: قال رسول الله - ﷺ -: \"يأتي على الناس زمان يحج أغنياء الناس للنزهة، وأوساطهم للتجارة، وقرّاؤهم للرياء والسمعة، وفقراؤهم للمسألة\" (٣).\nولهذا (٤) المعنى (كان عمر بن الخطاب - ﵁ - يقول) (٥): الوفد كثير، والحاج (٦) قليل (٧).\n_________\n(١) صدوق، زاهد، وكان يتشيع.\n(٢) البناني، ثقة، عابد.\n(٣) الحكم على الإسناد:\nفيه جعفر بن سليمان، صدوق، يتشيع.\nالتخريج:\nرواه الخطيب في \"تاريخ بغداد\" ١٠/ ٢٩٦، عن عبد الله بن أحمد المعروف بابن حمدويه قال: حدثنا أبو القاسم عبد الرحمن بن الحسن السرخسي قال: حدثني إسماعيل بن جميع قال: حدثنا مغيث بن أحمد، عن فرقد السبخي قال: حدثنا سليمان بن عبد الرحمن، عن مخلد بن عبد الرحمن الأندلسي، عن محمد بن عطار الدلهي، عن جعفر بن سليمان الضبعي به بنحوه.\nورواه ابن الجوزي من طريق الخطيب في \"العلل المتناهية\" ٢/ ٧٣ (٩٢٧) وقال: هذا حديث لا يصح عن رسول الله - ﷺ -، وأكثر رواته مجاهيل لا يعرفون.\nوذكره بنحوه الديلمي في \"الفردوس\" ٥/ ٤٤٤ (٨٦٨٩).\nوقال الشيخ الألباني: ضعيف. وقال عن إسناد الخطيب: وهذا إسناد مظلم، كل من دون جعفر بن سليمان لم أجد له ترجمة.\n\"سلسلة الأحاديث الضعيفة\" ٣/ ٢١٣ (١٠٩٣).\n(٤) في (ش): وبهذا. وفي (أ): وهذا.\n(٥) في (ش): كان يقول عمر بن الخطاب - ﵁ -. وفي (أ): كان يقول عمر - ﵁ -.\n(٦) في (ز): الحجاج.\n(٧) لم أجده. وروى عبد الرزاق في \"مصنفه\" ٥/ ١٩ (٨٨٣٧) نحوه عن شريح القاضي.","vol":"5","page":88},{"text":"ذكر حكم الآية: اختلف الفقهاء (١) في العمرة، فقال قوم: هي سنة حسنة، وليست بفريضة واجبة (٢)، وهو مذهب أهل العراق (٣)، ومالك بن أنس (٤)، وأبي ثور (٥)، وقول الشافعي في (٦) القديم (٧)، واختيار محمد بن جرير الطبري (٨)، واحتجوا بقراءة الشعبي (وأتموا الحج والعمرةُ لله) رفعًا (٩). وبما روى محمد بن المنكدر، عن جابر\n_________\n(١) في (ح)، (أ): العلماء.\n(٢) ساقطة من (أ).\n(٣) \"مختصر اختلاف العلماء\" للطحاوي (ص ٥٩)، \"أحكام القرآن\" للجصاص ١/ ٢٦٤.\n(٤) \"الموطأ\" للإمام مالك كتاب الحج، باب جامع ما جاء في العمرة ١/ ٣٤٧.\nانظر: \"الكافي في فقه أهل المدينة\" لابن عبد البر ١/ ٤١٦.\n(٥) إبراهيم بن خالد بن أبي اليمان الكلبي أبو ثور ويقال: كنيته أبو عبد الله البغدادي. الفقيه، ثقة. قال الإمام أحمد: أعرفه بالسُّنة منذ خمسين سنة، وهو عندي في مِسْلاخ سفيان الثوري. ولد في حدود سنة (١٧٠ هـ)، وتوفي سنة (٢٤٠ هـ).\n\"تاريخ بغداد\" للخطيب ٦/ ٦٥، \"طبقات الفقهاء\" للشيرازي (ص ٩٢)، \"سير أعلام النبلاء\" للذهبي ١٢/ ٧٢، \"تهذيب التهذيب\" لابن حجر ١/ ٦٤، \"تقريب التهذيب\" لابن حجر (١٧٢).\nوقوله ذكره ابن عبد البر في \"الاستذكار\" ١١/ ٢٤٢، وابن قدامة في \"المغني\" ٥/ ١٣.\n(٦) ليست في (أ).\n(٧) \"سنن الترمذي\" كتاب الحج، باب العمرة واجبة هي أم لا، () ٣/ ٢٦٢ بعد حديث (٩٣١)، \"المجموع\" للنووي ٧/ ٥، \"الاستذكار\" لابن عبد البر ١١/ ٢٤١.\n(٨) انظر قوله في \"تفسيره\" ٢/ ٢١٠ - ٢١١.\n(٩) رواها أبو عبيدة في \"مجاز القرآن\" (ص ٦٨ - ٦٩)، وابن أبي شيبة في \"مصنفه\" ٥/ ٢٩٧ (١٣٨١٦)، وسعيد بن منصور في \"السنن\" ٢/ ٧١٥ (٢٨٨)، والطبري =","vol":"5","page":89},{"text":"بن عبد الله، عن النبي - ﷺ - أنه سُئل عن العمرة أواجبة هي؟ فقال: \"لا، وأن تعتمروا خير لكم\" (١).\n_________\n= في \"جامع البيان\" ٢/ ٢٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٥ (١٧٦٥)، والبيهقي في \"السنن الكبرى\" ٤/ ٣٤٩، وابن عبد البر في \"التمهيد\" ٢٠/ ١٧، وعزاها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٨)، والنحاس في \"إعراب القرآن\" ١/ ٢٩٢، وفي \"معاني القرآن الكريم\" ١/ ١١٤.\n(١) رواه الترمذي في كتاب الحج، باب ما جاء في العمرة أواجبة هي أم لا (٩٣١) وقال: حديث حسن صحيح، والإمام أحمد في \"مسنده\" ٣/ ٣١٦، ٣٥٧ (١٤٣٩٧، ١٤٨٤٥)، وابن أبي شيبة في \"مصنفه\" ٣/ ٢٩٦ (١٣٨١٥)، وابن خزيمة في \"صحيحه\" ٤/ ٣٥٦ (٣٠٦٨) وقال -قبل روايته وبعد أن ذكر أثرًا: هذا الخبر يدل على توهين خبر الحجاج بن أرطاة، وأبو يعلى في \"مسنده\" ٣/ ٤٤٣ (١٩٣٨)، والطبري في \"جامع البيان\" ٢/ ٢١٢، والطبراني في \"المعجم الصغير\" ٢/ ١٩٤ (١٠١٥)، والدارقطني في \"السنن\" ٢/ ٢٨٥، والجصاص في \"أحكام القرآن\" (٢٦٥)، وأبو نعيم في \"حلية الأولياء\" ٨/ ٨٠، وقال: غريب من حديث محمد لم يروه عنه إلا الحجاج، والبيهقي في \"السنن الكبرى\" ٤/ ٣٤٩، والخطيب في \"تاريخ بغداد\" ٨/ ٣٣ كلهم من طريق الحجاج بن أرطاة عن محمد بن المنكدر به.\nقال ابن عبد البر: وهذا لا حجة فيه عند أهل العلم بالحديث، لانفراد الحجاج به، وما انفرد به فليس بحجة عندهم.\n\"الاستذكار\" ١١/ ٢٤٥.\nوقال النووي: لا يغتر بكلام الترمذي في هذا، فقد اتفق الحفاظ على أنه حديث ضعيف.\n\"المجموع\" للنووي ٧/ ١٠.\nوقال ابن القيم: وقد نوقش الترمذي في تصحيحه، فإنه من رواية الحجاج بن أرطاة، وقد ضعف، ولو كان ثقة، فهو مدلس كبير، وقد قال: عن محمد، لم يذكر سماعًا، ولا ريب أن هذا قادح في صحة الحديث. =","vol":"5","page":90},{"text":"وفي خبر آخر: \"الحج فريضة (١)، والعمرة تطوع\" (٢).\n_________\n= \"تهذيب السنن\" ٢/ ٣٣٣.\nوقال ابن حجر: وقد نبه صاحب \"الإمام\" على أنه لم يزد على قوله: حسن، في جميع الروايات عنه إلا في رواية الكروخي فقط؛ فإن فيها حسن صحيح، وفي تصحيحه نظر كثير من أجل الحجاج؛ فإن الأكثر على تضعيفه، والاتفاق على أنه مدلس.\n\"التلخيص الحبير\" ٢/ ٢٢٦.\n(١) في (أ): فرض.\n(٢) روي من حديث أبي صالح الحنفي وطلحة بن عبيد الله وابن عباس بلفظ \"الحج جهاد والعمرة تطوع\".\nأما حديث أبي صالح فقد علقه الشافعي في \"الأم\" ٢/ ١٤٤ عن شيخه سعيد بن سالم، ومن طريق الشافعي رواه البيهقي في \"السنن الكبرى\" ٤/ ٣٤٨، ورواه ابن أبي شيبة في \"مصنفه\" ٥/ ٢٩٦ (١٣٨١١)، والطبري في \"جامع البيان\" ٢/ ٢١٢، والجصاص في \"أحكام القرآن\" ١/ ٢٦٥ كلهم من طريق معاوية بن إسحاق عن أبي صالح الحنفي به مرفوعًا.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٣٧٨ إلى عبد الرزاق، وعبد بن حميد.\nقال الشافعي في \"الأم\" ٢/ ١٤٤: فقلت له -أي شيخه-: أتثبت مثل هذا عن النبي - ﷺ -؟ فقال: هو منقطع.\nوقال البيهقي: وقد روي من حديث شعبة عن معاوية بن إسحاق، عن أبي صالح، عن أبي هريرة موصولًا، والطريق فيه إلى شعبة طريق ضعيف. \"السنن الكبرى\" ٤/ ٣٤٨.\nوقال ابن عبد البر: وهذا منقطع لا حجة فيه. \"الاستذكار\" ١١/ ٢٤٧.\nوحديث طلحة بن عبيد الله رواه ابن ماجه في كتاب المناسك، باب العمرة (٢٩٨٩) وابن حزم في \"المحلى\" ٧/ ٣٧.\nقال البوصيري: هذا إسناد ضعيف، عمر بن قيس المعروف بمندل ضعفه أحمد، وابن معين والفلاس، وأبو زرعة، والبخاري، وأبو حاتم، وأبو داود، =","vol":"5","page":91},{"text":"وقالوا -أيضًا-: لما ذكر الله تعالى فرض الحج لم يذكر معه العمرة. فقال (١): ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ (٢) (٣).\nوقال آخرون (٤): إن العمرة فريضة، وهي الحج الأصغر، وهو قول علي (٥)،\n_________\n= والنسائي، وغيرهم، والحسن الراوي عنه ضعيف.\n\"مصباح الزجاجة\" ٢/ ١٣٨ (١٠٤٧).\nوقال ابن حجر: إسناده ضعيف. \"التلخيص الحبير\" ٢/ ٢٥٧.\nومن حديث ابن عباس رواه الطبراني في \"المعجم الكبير\" ١١/ ٣٥٠ (١٢٢٥٢) وابن حزم في \"المحلى\" ٧/ ٣٧ من طريق محمد بن الفضل بن عطية، عن سالم الأفطس، عن سعيد بن جبير، عن ابن عباس مرفوعًا.\nقال البيهقي: ومحمد -أي: ابن الفضل- هذا متروك.\n\"السنن الكبرى\" ٤/ ٣٤٨.\nوقال الهيثمي: رواه الطبراني في \"المعجم الكبير\" وفيه محمد بن الفضل بن عطية، وهو كذاب.\n\"مجمع الزوائد\" ٣/ ٢٠٥.\nوقال ابن عبد البر: وروي عنه ﵇ أنه قال: \"العمرة تطوع\" بأسانيد لا تصح، ولا تقوم بمثلها حجة. \"التمهيد\" ٢٠/ ١٤. وقال ابن حجر -بعد أن ذكر هذِه الطرق-: ولا يصح منها شيء.\n\"التلخيص الحبير\" ٢/ ٢٢٧.\n(١) في (ز): فقال الله تعالى.\n(٢) آل عمران: ٩٧.\n(٣) انظر \"الأم\" للشافعي ٢/ ١٤٤.\n(٤) في (أ): الآخرون.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٩.\nوعزاه السيوطي إلى عبد بن حميد. \"الدر المنثور\" ١/ ٣٧٦.","vol":"5","page":92},{"text":"وابن عباس (١)، وزيد بن ثابت (٢)، وعلي بن الحسين (٣)، وعطاء (٤)،\n_________\n(١) روى ابن أبي شيبة في \"مصنفه\" ٢/ ٢٩٨ (١٣٨٢٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٤، والدارقطني في \"السنن\" ٢/ ٢٨٥، ومن طريقه البيهقي في \"السنن الكبرى\" ٤/ ٣٥١ من طرق، عن عكرمة، عن ابن عباس قال: العمرة الحجة الصغرى. وروى الدارقطني ٢/ ٢٨٥، والبيهقي في \"السنن الكبرى\" ٤/ ٣٥١ من طريق ابن جريج قال: أخبرت عن عكرمة عن ابن عباس قال: العمرة واجبة كوجوب الحج من استطاع إليه سبيلًا.\nوروى ابن أبي شيبة في \"مصنفه\" ٥/ ٢٩٩ (١٣٨٣٠)، والدارقطني في \"السنن\" ٢/ ٢٨٥، والحاكم في \"المستدرك\" ١/ ٦٤٣ وقال: حديث صحيح على شرط مسلم ولم يخرجاه ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٤/ ٣٥١ - ٣٥٢ من طرق أخرى عن ابن عباس بنحوه.\n(٢) قوله رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٢٩٨ (١٣٨٢٤)، والدارقطني في \"السنن\" ٢/ ٢٨٥، والحاكم في \"المستدرك\" ١/ ٤٤٣، والبيهقي في \"السنن الكبرى\" ٤/ ٣٥١، وابن حزم في \"المحلى\" ٧/ ٤١ كلهم من طريق ابن سيرين، عن زيد بن ثابت قال: نسكان -أو صلاتان- لا يضرك بأيهما بدأت. ورواه الدارقطني في \"السنن\" ٢/ ٢٨٤، والحاكم في \"المستدرك\" ١/ ٦٤٣، والواحدي في \"الوسيط\" ١/ ٢٩٥، عن زيد بن ثابت مرفوعًا.\nقال الحاكم: والصحيح عن زيد بن ثابت قوله ووافقه الذهبي. \"المستدرك\" ١/ ٦٤٣.\nوقال البيهقي: وقد رواه إسماعيل بن سالم، عن ابن سيرين مرفوعًا، والصحيح موقوف. \"السنن الكبرى\" ٤/ ٣٥١.\n(٣) في (أ): حسين.\nرواه ابن أبي شيبة في \"مصنفه\" ٥/ ٢٩٨ (١٣٨٢١)، والطبري في \"جامع البيان\" ٢/ ٢٠٩، وابن حزم في \"المحلى\" ٧/ ٤١.\n(٤) رواه الإمام الشافعي في \"الأم\" ٢/ ١٤٥، وعبد الرزاق في \"تفسير القرآن\" ١/ ٧٤، وابن أبي شيبة في \"مصنفه\" ٥/ ٢٩٨ (١٣٨٢٢)، والطبري في \"جامع البيان\" =","vol":"5","page":93},{"text":"وقتادة (١)، وسفيان الثوري (٢)، وسفيان بن عيينة (٣)، وقول الشافعي في الجديد، والأظهر والأصح من مذهبه (٤)، واختيار (أبي عبد الله) (٥) أحمد بن حنبل (٦)، وإسحاق بن راهويه (٧)، واحتجوا في ذلك بقراءة العامة ﴿وَالْعُمْرَةَ﴾ (٨) نصبًا (٩) على معنى: وأتموا فرض الحج والعمرة لله.\nوبما روي عن النبي - ﷺ - أنه قال: \"دخلت العمرة في الحج إلى يوم القيامة\" (١٠).\n_________\n= ٢/ ٢٠٩، وابن عبد البر في \"التمهيد\" ٢٠/ ١٧، ١٨، وابن حزم في \"المحلى\" ٧/ ٤١، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٥.\n(١) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٧٤، وابن حزم في \"المحلى\" ٧/ ٤١، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٥.\n(٢) ذكره المروزي في \"اختلاف العلماء\" (ص ٨٨)، والنحاس في \"الناسخ والمنسوخ\" ١/ ٥٥٣، والحيري في \"الكفاية\" ١/ ١٤٠، وابن عبد البر في \"التمهيد\" ٢٠/ ١٤، وابن حزم في \"المحلى\" ٧/ ٤٢.\n(٣) ذكره الحيري في \"الكفاية\" ١/ ١٤٠.\n(٤) \"الأم\" للشافعي ٢/ ١٤٤، \"المجموع\" للنووي ٧/ ١١.\n(٥) من (ز).\n(٦) انظر: قوله في \"مسائل الإمام أحمد\" لابن هانئ ١/ ١٤٢، ١/ ١٧٩ \"السنن الكبرى\" للبيهقي ٤/ ٣٥٠، \"المغني\" لابن قدامة ٤/ ١٣، \"شرح مختصر الخرقي\" للزركشي ٣/ ٢٧.\n(٧) ذكره المروزي في \"اختلاف العلماء\" (ص ٨٨)، والحيري في \"الكفاية\" ١/ ١٤٠، وابن عبد البر في \"الاستذكار\" ١١/ ٢٤١، وابن حزم في \"المحلى\" ٧/ ٤٢.\n(٨) في (ح) زيادة: لله.\n(٩) في (ش): نصب.\n(١٠) رواه مسلم في كتاب الحج، باب جواز العمرة في أشهر الحج (١٢٤١)، وأبو =","vol":"5","page":94},{"text":"وروى عكرمة عن ابن عباس أنه قال: والله إن العمرة لقرينة الحج في كتاب الله ﷿: ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾ (١).\nوقال ابن عمر (٢): ليس من خلق الله أحد إلا وعليه حجة (٣) وعمرة واجبتان إن استطاع إلى ذلك سبيلًا (كما قال الله تعالى) (٤)، فمن زاد بعد ذلك فهو خير وتطوع (٥).\n_________\n= داود في كتاب المناسك، باب في إفراد الحج (١٧٩٠)، والترمذي في كتاب الحج، باب منه (٦٣٢)، والنسائي في كتاب الحج، باب إباحة نسخ الحج بعمرة لمن لم يسق الهدي ٥/ ١٨١ (٢٨١٥)، والإمام أحمد في \"مسنده\" ١/ ٢٣٦، ٢٥٣، ٣٤١ (٢١١٥، ٢٢٨٧، ٣١٧٢)، والدارمي في \"السنن\" (١٨٩٨) من طريق مجاهد عن ابن عباس ﵄ به مرفوعًا.\n(١) رواه البخاري في كتاب العمرة، باب وجوب الحج والعمرة وفضلها قبل (١٧٧٣) معلقًا عنه بصيغة الجزم.\nورواه موصولا الشافعي في \"الأم\" ٤/ ١٤٤ - ١٤٥، والبيهقي في \"السنن الكبرى\" ٤/ ٣٥١، وابن عبد البر في \"التمهيد\" ٢٠/ ١٦، وابن حزم في \"المحلى\" ٧/ ٣٨، وابن حجر في \"تغليق التعليق\" ٣/ ١١٧، وعزاه إلى سعيد بن منصور في \"سننه\". \"فتح الباري\" ٣/ ٥٩٨، \"تغليق التعليق\" ٣/ ١١٨ كلهم من طريق طاوس -وليس عكرمة- عن ابن عباس. وتقدم ما رواه عكرمة عن ابن عباس.\n(٢) كذا في هامش (س) والنسخ الأخرى. وأما في (س): عمرو.\n(٣) في (أ): حج.\n(٤) ساقطة من (ح). وفي (ش): كما قال تعالى. وفي (ز): كما قال ﷿.\n(٥) في (ش): فله خير وتطوع. وفي (ح): فهو تطوع وخير.\nرواه البخاري في كتاب العمرة، باب وجوب العمرة وفضلها قبل (١٧٧٣) معلقًا عنه بصيغة الجزم.\nووصله ابن أبي شيبة في \"مصنفه\" ٥/ ٢٩٧ (١٣٨١٩)، وابن خزيمة في \"صحيحه\" ٤/ ٣٥٦ (٣٠٦٦)، والدارقطني في \"السنن\" ٢/ ٢٨٥، والحاكم في \"المستدرك\" =","vol":"5","page":95},{"text":"وقال مسروق: أُمرنا في كتاب الله ﷿ بأربع: إقام (١) الصلاة، وإيتاء الزكاة، والحج، والعمرة، فنزلت (٢) العمرة من الحج منزلة الزكاة من الصلاة، ثم تلا هذِه الآية: ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾ (٣). وقال عبد الملك بن أبي (٤) سليمان: سأل رجل سعيد بن جبير عن العمرة فريضة هي أو تطوع؟ قال: فريضة.\nقال: فإن الشعبي يقول: هي تطوع. قال: كذب (٥) الشعبي، ثم قرأ: ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾ (٦).\nفمن قال: إن العمرة ليست بفرض، تأول (٧) الآية على معنى:\n_________\n= ١/ ٦٤٤، وقال: هذا إسناد صحيح على شرط الشيخين، ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٤/ ٣٥١، وابن عبد البر في \"التمهيد\" ٢٠/ ١٦ وابن حزم في \"المحلى\" ٧/ ٣٨.\n(١) في (أ): بإقام.\n(٢) في (أ): فمنزلة.\n(٣) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٢٩٨ (١٣٨٢٥) مختصرًا. والطبري في \"جامع البيان\" ٢/ ٢٠٩، والبيهقي في \"السنن الكبرى\" ٤/ ٣٥١، وابن عبد البر في \"التمهيد\" ٢٠/ ١٥، وابن حزم في \"المحلى\" ٧/ ٤١.\n(٤) ساقطة من (ش).\n(٥) قال ابن عبد البر: قوله: (كذب) هاهنا معناه: غلط، وهو معروف في اللغة. \"الاستذكار\" ١١/ ٢٤٩.\nوانظر \"النهاية\" لابن الأثير ٤/ ١٥٩.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٩، وابن حزم في \"المحلى\" ٧/ ٤١، وذكره ابن عبد البر في \"التمهيد\" ٢٠/ ١٨.\n(٧) في (ح): ممن تأول.","vol":"5","page":96},{"text":"(أتموهما إذا دخلتم فيهما) (١)، ولم يرد ابتداء الدخول فيه كالتطوع (٢) بالحج لا خلاف فيه أنه إذا أحرم به أن عليه المضي فيه (٣)، وإتمامه وإن لم يكن فرضًا عليه ابتداء الدخول (٤) فيه، فكذلك العمرة (٥). (ومثله روى ابن وهب عن ابن زيد قال: ليست) (٦) العمرة واجبة على أحد من الناس، قال: فقلت له قول الله تعالى: ﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ﴾؟ قال: (ليس لأحد من الخلق) (٧) ينبغي له إذا شرع (٨) في أمر إلا (٩) أن يتمه، فإذا خرج منها (١٠) لم ينبغ له أن يهل يومًا أو يومين، ثم يرجع، كما لو صام يومًا لم ينبغ له أن يفطر في نصف النهار (١١). ودليل هذا التأويل قوله ﷿: ﴿فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ﴾ (١٢) لم\n_________\n(١) في (ش)، (ح)، (أ): أتموها إذا دخلتم فيها.\n(٢) في (ش): فيه كالمتطوع. وفي (أ): فيها كالمتطوع.\n(٣) ساقطة من (ز).\n(٤) في هامش (س)، (ش): للدخول.\n(٥) \"الأم\" للشافعي ٢/ ١٤٤، \"جامع البيان\" للطبري ٢/ ٢٠٩ - ٢١٠، \"أحكام القرآن\" للجصاص ١/ ٢٦٤، \"التمهيد\" لابن عبد البر ١٦/ ٢٠.\n(٦) في (أ): ومثله روي عن ابن وهب عن ابن زيد ليست.\n(٧) في (ح): ليس من الخلق أحد.\n(٨) في (ز): إذا أشرع. وفي (أ): أن يشرع.\n(٩) ساقطة من (أ).\n(١٠) في (ح): منه.\n(١١) رواه الطبري في \"جامع البيان\" ٢/ ٢٠٨.\n(١٢) التوبة: ٤.","vol":"5","page":97},{"text":"يرد به الابتداء، وإنما أراد به (١) إتمام ما مضى من العهد والعقد.\nومن أوجب العمرة تأول الإتمام (٢) على معنى الابتداء والإلزام. أي: أقيموها وافعلوها (٣).\nيدل عليه قوله ﷿: ﴿وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ﴾ (٤) أي: فعلهن، وقام بهن، وقوله: ﴿أُثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ﴾ (٥) أي: ثم ابتدئوا الصيام وأتموه (٦)، لأنه ذكر (٧) عقيب الأكل، والشرب، والصبح. وهذا هو الأصح والأوضح، لأنه جمع بين الآيتين، وحمل الآية على عمومها. فمعناه: وابتدئوا العمرة، فإذا دخلتم فيها فأتموها، فيكون جامعًا بين وجهي الإتمام، ولأن من أوجبها أكثر، والأخبار (٨) في إيجاب الحج والعمرة مقترنين أظهر وأشهر.\n[٣٨٠] أخبرنا أبو عبد الله الحسين بن محمد بن الحسين بن عبد الله (٩)، قال: نا أبو بكر أحمد بن محمد بن إسحاق (١٠)، قال:\n_________\n(١) ساقطة من (ح).\n(٢) في (أ): الآية.\n(٣) \"الأم\" للشافعي ٢/ ١٤٤ - ١٤٥، \"التمهيد\" لابن عبد البر ١٠/ ٢٠.\n(٤) البقرة: ١٢٤.\n(٥) البقرة: ١٨٧.\n(٦) في (أ): وأتموا.\n(٧) في (ح): ذكره.\n(٨) في (أ): والاختيار.\n(٩) ثقة، صدوق، كثير الرواية للمناكير.\n(١٠) حافظ، ثقة.","vol":"5","page":98},{"text":"أنا أبو عبد الرحمن أحمد بن علي بن شعيب (١)، قال: أنا إسحاق بن إبراهيم (٢)، قال: أنا وكيع (٣)، قال: أنا شعبة (٤)، عن النعمان بن سالم (٥)، عن عمرو بن أوس (٦)، عن أبي رزين العقيلي (٧) أنه قال: يا رسول الله، إن أبي شيخ كبير لا يستطيع الحج، ولا العمرة، ولا\n_________\n(١) كذا في جميع النسخ. وأما في (س): سعيد وكتب في هامشه: شعيب. والصواب: شعيب بن علي.\nوهو النسائي، الإمام، الحافظ، صاحب \"السنن\".\n(٢) ابن راهويه، الإمام، الثقة، الحافظ، المجتهد.\n(٣) ثقة، حافظ.\n(٤) ثقة، حافظ، متقن.\n(٥) النعمان بن سالم الطائفي. ثقة. من الرابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٤٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٣١، \"تقريب التهذيب\" لابن حجر (٧١٥٥).\n(٦) عمرو بن أوس بن أبي أوس واسمه حذيفة الثقفي الطائفي.\nتابعي، كبير. قال أبو هريرة: تسألوني، وفيكم عمرو بن أوس. توفي بعد (٩٠ هـ). \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٢٠، \"الإصابة\" لابن حجر ٥/ ١٧٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٥٧، \"تقريب التهذيب\" لابن حجر (٤٩٩١).\n(٧) لَقِيط بن عامر بن المنتفق بن عامر بن عقيل أبو رزين العقيلي الطائفي.\nأكثر العلماء جعل لقيط بن عامر أبا رزين العقيلي غير لقيط بن صبرة. صحابي مشهور، روى أن النبي - ﷺ - كان يكره المسائل، فإذا سأله أبو رزين أعجبته المسائل.\n\"التاريخ الكبير\" للبخاري ٧/ ٢٤٨، \"الطبقات\" لمسلم بن الحجاج (ص ١٦٨)، \"الاستيعاب\" لابن عبد البر ٣/ ١٣٤٠، \"أسد الغابة\" لابن الأثير ٤/ ٢٦٦، \"تهذيب الكمال\" للمزي ٢٤٨/ ٢٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٧٩، \"الإصابة\" لابن حجر ٦/ ٨، \"تقريب التهذيب\" لابن حجر (٥٦٨٠).","vol":"5","page":99},{"text":"الظَّعن (١). قال: \"حُجَّ عن أبيك واعْتمر\" (٢).\n_________\n(١) ظَعَن يَظْعَن ظَعْنًا وظَعَنًا بالتحريك إذا سار، أي: لا يقوى على السير، ولا على الركوب من كبر السن.\n\"النهاية\" لابن الأثير ٣/ ١٥٧، \"حاشية السندي على سنن النسائي\" ٥/ ١١١.\n(٢) [٣٨٠] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب المناسك، باب العمرة على الرجل الذي لا يستطيع ٥/ ١١٧ (٢٦٣٧).\nورواه الإمام أحمد في \"مسنده\" ٤/ ١٠ (١٦١٨٤)، والترمذي في كتاب الحج، باب ما جاء في الحج عن الشيخ الكبير والميت (٩٣٠)، وقال: حديث حسن صحيح. عن يوسف بن عيسى. ورواه ابن ماجه في كتاب المناسك، باب الحج عن الحي إذ لم يستطع (٢٩٠٦)، عن أبي بكر بن أبي شيبة وعلي بن محمد. ورواه ابن الجارود في \"المنتقى\" انظر: \"غوث المكدود\" ٢/ ١١٤ (٥٠٠) عن عمرو بن عبد الله وعبد الله بن هشام. كلهم عن وكيع به بنحوه. ورواه النسائي في كتاب المناسك، باب وجوب العمرة ٥/ ١١١ (٢٦٢١)، وابن خزيمة في \"صحيحه\" ٤/ ٣٤٥ (٣٠٤٠). والحاكم في \"المستدرك\" ١/ ٦٥٥ وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي كلهم من طريق خالد بن الحارث. ورواه أبو داود في كتاب المناسك، باب الرجل يحج عن غيره (١٨١٠) عن حفص بن عمر، ومسلم بن إبراهيم، ومن طريقهما رواه الطبراني في \"المعجم الكبير\" ١٩/ ٢٠٣ (٤٥٧).\nورواه الإمام أحمد في \"مسنده\" ٤/ ١٢ (١٦١٩٠) عن يزيد بن هارون، ومن طريقه رواه الدارقطني في \"السنن\" ٢/ ٢٨٣ وقال: رواته كلهم ثقات. ورواه الإمام أحمد في \"مسنده\" ٤/ ١٢ (١٦١٩٩) من طريق عفان، وبهز.\nورواه الطيالسي في \"مسنده\" (ص ١٤٧) (١٠٩١). وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٠٤ (٣٩٩١) من طريق أبي الوليد الطيالسي. =","vol":"5","page":100},{"text":"وقال أبو المنتفق (١): أتيت (رسول الله) (٢) - ﷺ - بعرفة، فدنوت منه حتى اختلفت (٣) عنق راحلتي وعنق راحلته. فقلت: يا رسول الله أنبئني بعمل ينجيني من عذاب الله، ويدخلني جنته (٤)، قال: \"اعبد الله، ولا تشرك به شيئًا، وأقم الصلاة المكتوبة، وأدِّ الزكاة المفروضة، وحج، واعتمر، وصم رمضان، وانظر ما تحب من الناس أن يأتوه إليك فافعله بهم، وما تكره من الناس أن يأتوه إليك فذرهم منه\" (٥).\n_________\n= ورواه الطبري في \"جامع البيان\" ٢/ ٢١١ من طريق ابن مهدي، ومحمد بن أبي عدي. ورواه الطبراني في \"المعجم الكبير\" ١٩/ ٢٠٣ (٤٥٧، ٤٥٨) من طريق سليمان بن حرب، وابن إسحاق، كلهم عن شعبة به بنحوه.\nقال الإمام أحمد: لا أعلم في إيجاب العمرة حديثًا أجود من هذا ولا أصح منه. \"السنن الكبرى\" للبيهقي ٤/ ٣٥٠.\n(١) أبو المنتفق ويقال ابن المنتفق القيسي، له وفادة على النبي - ﷺ - مع قومه بني قيس. \"الجرح والتعديل\" ٩/ ٣٢٧.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٧٥٤، \"أسد الغابة\" لابن الأثير ٥/ ٣٠٦، \"الإصابة\" لابن حجر ٧/ ١٨١، \"تعجيل المنفعة\" لابن حجر ٢/ ٥٨٥.\n(٢) في (ح): النبي.\n(٣) في (أ): اختلف.\n(٤) في (أ): الجنة.\n(٥) رواه البخاري في \"التاريخ الكبير\" ٥/ ٣٩، وذكر أوله فقط. والطبري في \"جامع البيان\" ٢/ ٢١١، والطبراني في \"المعجم الكبير\" ١٩/ ٢١٠ (٤٧٤)، وابن الأثير في \"أسد الغابة\" ٦/ ٣٠٢ كلهم من طريق ابن عون، عن محمد بن جحادة، عن رجل، عن زميل له، عن أبيه وكان يكنى أبا المنتفق به. وليس عند الطبراني: عن رجل، وإسناده ضعيف فيه ثلاثة مبهمون. وذكره بلفظه الهيثمي وقال: عن حجير عن أبيه وكان يكنى أبا المنتفق ... رواه الطبراني في \"الكبير\" وفي إسناده حجير =","vol":"5","page":101},{"text":"[٣٨١] وأخبرنا الحسين بن محمد بن الحسين (١)، قال: أنا أحمد\n_________\n= وهو ابن الصحابي، ولم أر من ذكره.\n\"مجمع الزوائد\" للهيثمي ١/ ٤٣ - ٤٤ ورواه الإمام أحمد في \"مسنده\" ٦/ ٣٨٣ (٢٧١٥٣)، والطبراني في \"المعجم الكبير\" ١٩/ ٢٠٩ (٤٧٣) من طريق همام بن يحيى، عن محمد بن جحادة، عن المغيرة بن عبد الله اليشكري، عن أبيه عنه وسماه ابن المنتفق به بنحوه وليس فيه موضع الشاهد: \"وحج واعتمر\".\nقال الطبراني: اضطرب ابن عون في إسناد هذا الحديث، ولم يضبطه عن محمد بن جحادة، وضبطه همام.\n\"المعجم الكبير\" ١٩/ ٢١٠.\nوقال الهيثمي: رواه أحمد والطبراني في \"المعجم الكبير\"، وفي إسناده عبد الله ابن أبي عقيل اليشكري، ولم أر أحدًا روى عنه غير ابنه المغيرة بن عبد الله.\n\"مجمع الزوائد\" ١/ ٤٣.\nوقال ابن حجر: عبد الله بن أبي عقيل اليشكري، عن ابن المنتفق، وعنه ابنه المغيرة ليس بالمشهور.\n\"تعجيل المنفعة\" ١/ ٧٥٣.\nورواه الإمام أحمد في \"المسند\" ٦/ ٣٨٣ - ٣٨٤ (٢٧١٥٥) من طريق عمرو بن حسان ويونس بن أبي إسحاق، كلاهما عن المغيرة به بنحوه، وليس فيه ذكر للعمرة.\nوعلقه البخاري في \"التاريخ الكبير\" ٥/ ٣٨ عنهما.\nوللجزء الأول من الحديث شاهد من حديث ابن عمر.\nرواه ابن أبي عاصم في \"السنة\" ٢/ ٤٩٤ (١٠٧٠) عن ابن عمر قال: جاء رجل إلى النبي - ﷺ - فقال: يا رسول الله أوصني: قال: \"اعبد الله، ولا تشرك به، وأقم الصلاة، وآت الزكاة، وصم رمضان، وحج البيت، واعتمر\".\nوقال الألباني: إسناده جيد، ورجاله كلهم ثقات رجال مسلم.\n\"ظلال الجنة\" ٢/ ٤٩٥.\n(١) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.","vol":"5","page":102},{"text":"ابن محمد بن إسحاق (١)، قال: أنا أحمد بن علي بن شعيب (٢)، قال: أنا محمد بن يحيى بن أيوب (٣)، قال: نا سليمان بن حيان أبو خالد (٤)،\n_________\n(١) حافظ، ثقة.\n(٢) حافظ، ثقة.\n(٣) في (أ): أخبرنا أحمد بن أيوب.\nوهو محمد بن يحيى بن أيوب، ثقة، حافظ.\n(٤) سليمان بن حيان الأزدي الأحمر أبو خالد الكوفي.\nقال يحيى بن معين -في رواية أحمد بن أبي مريم- وعلي بن المديني والعجلي، وابن سعد، والدارقطني: ثقة. وقال ابن معين -في رواية عثمان الدارمي- والنسائي: ليس به بأس. وقال أبو حاتم: صدوق. وقال يحيى بن معين -في رواية الدوري-: صدوق وليس بحجة.\nوقال حفص بن غياث: سمعت سفيان الثوري إذا سئل عن أبي خالد الأحمر، يقول: نعم الرجل عبد الله بن نمير. وقال الخطيب: كان سفيان يعيب أبا خالد؛ لخروجه مع إبراهيم بن عبد الله بن حسن، فأما أمر الحديث فلم يطعن فيه. وقال ابن عدي: يغلط ويخطئ. وقال البزار: ليس ممن يلزم زيادته حجة، لاتفاق أهل العلم بالنقل أنه لم يكن حافظًا، وأنه قد روى أحاديث عن الأعمش وغيره لم يتابع عليها. وقال الذهبي في \"الكاشف\": صدوق إمام، وفي \"الميزان\" جعل علامة (صح) تعني تصحيح حديثه، وقال: الرجل من رجال الكتب الستة، وهو مكثر يهم كغيره. وقال ابن حجر: صدوق يخطئ. ولد سنة (١١٤ هـ)، وتوفي سنة (١٨٩ هـ) أو (١٩٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدارمي (ص ١٢٩)، \"معرفة الثقات\" للعجلي (ص ٢٠١)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٠٦، \"الكامل\" لابن عدي ٣/ ٢٨١، \"السنن\" للدارقطني ٢/ ١٥٧، \"تاريخ بغداد\" للخطيب ٩/ ٢٢، \"الكاشف\" للذهبي (٢٠٨٠)، \"ميزان الاعتدال\" للذهبي ٢/ ٢٠٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٨٩، \"تقريب التهذيب\" لابن حجر (٢٥٤٧).\nقلت: هو صدوق كما قال الذهبي وحديثه حسن.","vol":"5","page":103},{"text":"عن عمرو بن قيس (١)، عن عاصم (٢)، عن شقيق (٣)، عن عبد الله قال: قال رسول الله - ﷺ -: \"تابعوا بين الحج والعمرة، فإنهما ينفيان الفقر والذنوب كما ينفي الكير خبث الحديد والذهب والفضة، وليس للحج المبرور ثواب دون الجنة\" (٤).\n_________\n(١) عمرو بن قيس المُلائي أبو عبد الله الكوفي.\nثقة، متقن، عابد، توفي سنة ست وأربعين ومائة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٥٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٩٩، \"تقريب التهذيب\" لابن حجر (٥١٠٠).\n(٢) ابن أبي النجود، صدوق، له أوهام.\n(٣) أبو وائل الكوفي. ثقة، مخضرم.\n(٤) [٣٨١] الحكم على الإسناد:\nإسناده حسن فيه عاصم بن أبي النجود صدوق له أوهام، وله شاهد بإسناد حسن فالحديث صحيح لغيره.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب مناسك الحج، باب فضل المتابعة بين الحج والعمرة ٥/ ١١٥ (٢٦٣١).\nورواه الترمذي في كتاب الحج، باب ما جاء في ثواب الحج والعمرة (٨١٠) وقال: حديث حسن صحيح غريب. وابن خزيمة في \"صحيحه\" ٤/ ١٣٠ (٢٥١٢) والبزار في \"البحر الزخار\" ٥/ ١٣٤ (١٧٢٢)، والطبري في \"جامع البيان\" ٢/ ٢٠٩ كلهم عن عبد الله بن سعيد أبي سعيد الأشج.\nورواه الإمام أحمد في \"مسنده\" ١/ ٣٨٧ (٣٦٦٩)، ومن طريقه رواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٦ (٣٦٩٣)، والطبراني في \"المعجم الكبير\" ١٠/ ١٨٦ (١٠٤٠٦)، وأبو نعيم في \"حلية الأولياء\" ٤/ ١١٠ وقال: غريب من حديث عاصم تفرد به عمرو بن قيس الملائي. ورواه الترمذي -في الموضع السابق- عن قتيبة بن سعيد.\nورواه بن أبي شيبة في \"مصنفه\" ٥/ ١٠٣ (١٢٧٦٧) وعنه أبو يعلى في \"مسنده\" =","vol":"5","page":104},{"text":"فصل (١) في إفراد الحج.\n[٣٨٢] أخبرنا أبو عبد الله الحسين بن محمد الثقفي (٢) بقراءتي عليه (في داري) (٣)، (قال: أنا أبو بكر السني (٤)، قال: أنا أبو عبد الرحمن النسائي (٥» (٦)،\n_________\n= ٨/ ٣٨٩ (٤٩٧٦). ومن طريق أبي بكر رواه الطبراني في \"المعجم الكبير\" -في الموضع السابق- والعقيلي في \"الضعفاء الكبير\" ٢/ ١٢٤، ورواه أبو يعلى في \"المسند\" ٩/ ١٥٣ (٥٢٣٦). والشاشي في \"مسنده\" ٢/ ٧٤ (٦٨٧) كلاهما من طريق زهير بن حرب، كلهم عن سليمان بن حيان به بنحوه.\nوله شاهد من حديث ابن عباس.\nرواه النسائي في كتاب مناسك الحج، باب فضل المتابعة بين الحج والعمرة ٥/ ١١٥ (٢٦٣٠)، والطبراني في \"المعجم الكبير\" ١١/ ١٠٧ (١١١٩٦)، والصيداوي في \"معجم شيوخه\" (ص ٣٧٢) (٣٦٣)، والذهبي في \"سير أعلام النبلاء\" ٤٧/ ١١٣ - ١٤٨، وقال: هذا حديث حسن عال. كلهم من طريق أبي عتاب سهل بن حماد قال: حدثني عزرة بن ثابت، عن عمرو بن دينار عنه مرفوعًا، بنحوه، وليس فيه \"وليس للحج المبرور ثواب دون الجنة\".\nوقوله هذا له شاهد من حديث أبي هريرة.\nرواه البخاري في كتاب العمرة، باب وجوب العمرة وفضلها (١٧٧٣).\nومسلم في كتاب الحج، باب في فضل الحج والعمرة ويوم عرفة (١٣٤٩).\n(١) من (ز)، (أ).\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) زيادة من (ح)، (ز). وفي (أ): في داره.\n(٤) أحمد بن محمد بن إسحاق السني، حافظ، ثقة.\n(٥) حافظ، ثقة.\n(٦) في (ح): أنا أبو بكر أحمد بن محمد السني قال: ثنا أبو عبد الرحمن أحمد بن شعيب بن علي النسائي. وفي (ز): قال أنا عبد الرحمن أحمد بن شعيب النسائي.","vol":"5","page":105},{"text":"قال: أخبرنا عبيد الله (١) بن سعيد (٢)، وإسحاق (٣) بن منصور (٤)، عن (٥) عبد الرحمن (٦)، عن (٧) مالك (٨)، عن عبد الرحمن بن القاسم (٩) (عن أبيه (١٠» (١١) عن عائشة (١٢) ﵂ أن رسول الله - ﷺ - أفرد الحج (١٣).\n_________\n(١) كذا في (ش)، (ز) وهو الصواب. وأما في (س) و(ح)، (أ): عبد الله.\n(٢) أبو قدامة السرخسي. ثقة، مأمون.\n(٣) كذا في جميع النسخ. وأما في (س): وأبو إسحاق.\n(٤) إسحاق بن منصور بن بهرام الكوسج التميمي أبو يعقوب المروزي.\nثقة، ثبت، توفي سنة (٢٥١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٣٤، \"تهذيب التهذيب\" لابن حجر ١/ ١٢٧، \"تقريب التهذيب\" لابن حجر (٣٨٤).\n(٥) في (ح): قالا: ثنا.\n(٦) عبد الرحمن بن مهدي بن حسان. ثقة، ثبت، حافظ، عارف بالرجال والحديث.\n(٧) في (ز): بن.\n(٨) مالك بن أنس، إمام رأس المتقنين وكبير المتثبتين.\n(٩) عبد الرحمن بن القاسم بن محمد بن أبي بكر الصديق التيمي أبو محمد المدني. ثقة، جليل. وقال ابن عيينة: كان أفضل أهل زمانه. توفي سنة (١٢٦ هـ) وقيل: (١٣١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٧٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٤٥، \"تقريب التهذيب\" لابن حجر (٣٩٨١).\n(١٠) القاسم بن محمد بن أبي بكر الصديق التيمي. ثقة.\n(١١) زيادة من (ح)، (ز).\n(١٢) في (ز): عن أبيه القاسم، عن أبي بكر، عن عائشة. وكتب في هامشها: بن.\n(١٣) [٣٨٢] الحكم على الإسناد:\nإسناده صحيح. =","vol":"5","page":106},{"text":"[٣٨٣] وأخبرنا الحسين (١)، قال: أنا أحمد (٢)، قال: أنا أبو عبد الرحمن (٣)، قال: أخبرني محمد بن إسماعيل الطبراني (٤)،\n_________\n= التخريج:\nالحديث في \"الموطأ\" في الحج، باب إفراد الحج ١/ ٣٣٥، وفي \"سنن النسائي\" ٥/ ١٤٥ (٢٧١٥) في كتاب المناسك، باب إفراد الحج.\nورواه الإمام أحمد في \"مسنده\" ٦/ ٣٦ (٢٤٠٧٧)، والبيهقي في \"السنن الكبرى\" ٥/ ٣ من طريق محمد بن ماهان كلاهما عن عبد الرحمن بن مهدي به.\nورواه مسلم في كتاب الحج، باب بيان وجوه الإحرام (١٢١١) (١٢٢) عن إسماعيل بن أبي أويس ويحيى بن يحيى. ومن طريق يحيى رواه البيهقي في \"السنن الكبرى\" ٥/ ٣.\nورواه الترمذي في كتاب الحج، باب ما جاء في إفراد الحج (٨٢٠) وقال: حديث حسن صحيح. وابن ماجه في كتاب المناسك، باب الإفراد بالحج (٢٩٦٤) كلاهما عن أبي مصعب. ورواه ابن ماجه -في الموضع السابق- عن هشام.\nورواه الدارمي في \"السنن\" عن خالد بن مخلد. ورواه أبو يعلى في \"مسنده\" ٧/ ٣٢٤ (٤٣٦١) عن عبد الأعلى النرسي.\nوروه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٢٤٣ (٣٩٣٤) من طريق أبي الوليد الطيالسي، وعبد الله بن عبد الوهاب.\nورواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٣٩ من طريق ابن وهب كلهم عن مالك به بمثله.\n(١) ابن فنجويه أبو عبد الله الثقفي. ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن محمد بن إسحاق السني، ثقة.\n(٣) أحمد بن شعيب النسائي، حافظ، ثقة.\n(٤) محمد بن إسماعيل أبو بكر الطبراني. ثقة. من الثانية عشرة.\n\"تهذيب الكمال\" للمزي ٢٤/ ٤٩٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٥١٥، \"تقريب التهذيب\" لابن حجر (٥٧٣٩).","vol":"5","page":107},{"text":"قال: نا أحمد بن حنبل (١)، قال: نا يحيى بن سعيد (٢)، قال: نا شعبة (٣) قال: حدثني منصور (٤) وسليمان (٥)، عن إبراهيم (٦)، (عن الأسود) (٧) عن عائشة - ﵂ - قالت: خرجنا مع رسول الله - ﷺ - لا نرى إلا الحج (٨).\n_________\n(١) الإمام، المشهور.\n(٢) القطان، ثقة، متقن، حافظ.\n(٣) شعبة بن الحجاج، ثقة، حافظ، متقن.\n(٤) ابن المعتمر أبو عتاب الكوفي. ثقة، ثبت، وكان لا يدلس.\n(٥) سليمان بن مهران الأعمش، ثقة، مدلس.\n(٦) إبراهيم بن يزيد النخعي، ثقة، يرسل.\n(٧) ساقطة من (أ).\nوهو الأسود بن يزيد بن قيس النخعي أبو عمرو ويقال: أبو عبد الرحمن الكوفي. مخضرم، ثقة، مكثر، فقيه. توفي سنة (٧٤ هـ) أو (٧٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٩١، \"طبقات الفقهاء\" للشيرازي (ص ٧٩)، \"تذكرة الطالب المعلم\" (ص ٥١)، \"الإصابة\" لابن حجر ١/ ١٠٨، \"تهذيب التهذيب\" لابن حجر ١/ ١٧٣، \"تقريب التهذيب\" لابن حجر (٥٠٩).\n(٨) [٣٨٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nرواه الإمام أحمد في \"المسند\" ٦/ ١٩١ (٢٥٥٧٨).\nوالنسائي في كتاب مناسك الحج، باب إفراد الحج ٥/ ١٤٦ (٢٧١٨).\nوالبخاري في كتاب الحج، باب التمتع والقران والإفراد بالحج (١٥٦١)، ومسلم في كتاب الحج، باب بيان وجوه الإحرام (١٢١١) (١٢٨)، وأبو داود في كتاب المناسك، باب في إفراد الحج (١٧٨٣) كلهم من طريق جرير.\nورواه البخاري في كتاب الحج، باب إذا حاضت المرأة بعدما أفاضت (١٧٦٢)، والإمام أحمد في \"مسنده\" ٦/ ١٢٢ (٢٤٩٠٦)، كلاهما من طريق أبي عوانة. =","vol":"5","page":108},{"text":"[٣٨٤] وأخبرنا الحسين (١)، قال: أنا أحمد (٢)، (قال: أنا أبو عبد الرحمن أحمد بن شعيب (٣» (٤)، قال: أنا يحيى بن حبيب بن عربي (٥)، عن حماد (٦)، عن هشام (٧)، عن أبيه (٨)، عن عائشة - ﵂ - قالت: خرجنا مع رسول الله - ﷺ - موافين لهلال ذي الحجة، فقال رسول الله - ﷺ -: \"من شاء أن يهل بالحج فليهل، ومن شاء أن يهل بعمرة (٩) فليهل بعمرة\" (١٠).\n_________\n= ورواه الإمام أحمد في \"مسنده\" ٦/ ٢٥٣ (٢٦١٥٤، ٢٦١٦٠) من طريق إسرائيل، ومفضل. كلهم عن منصور به مطولًا.\nورواه البخاري في كتاب الحج، باب الإدلاج من المحصب (١٧٧٢) من طريق محاضر عن الأعمش به مطولًا.\n(١) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق كثير الرواية للمناكير.\n(٢) أحمد بن محمد بن إسحاق السني، حافظ، ثقة.\n(٣) أحمد بن شعيب النسائي، حافظ، ثقة.\n(٤) زيادة من (ح).\n(٥) كذا في (ح) وهو الصواب. وأما في (س) و(ش): عن عربي. وفي (أ): بن عدي. وفي (ز): عن عدي.\nوهو يحيى بن حبيب بن عربي الحارثي، وقيل: الشيباني، أبو زكريا البصري. ثقة، توفي سنة (٢٤٨ هـ). وقيل: مات بعد (٢٥٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٣٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٤٧، \"تقريب التهذيب\" لابن حجر (٧٥٢٦).\n(٦) حماد بن زيد بن درهم الأزدي الجهضمي أبو إسماعيل البصري. ثقة، ثبت، فقيه.\n(٧) هشام بن عروة، ثقة، ربما دلس.\n(٨) عروة بن الزبير، ثقة.\n(٩) في (ح)، (أ): بالعمرة.\n(١٠) في (ح): بالعمرة. =","vol":"5","page":109},{"text":"والإفراد: أن يحرم بالحج (١) من الميقات ويفرغ منه، ثم يحرم\n_________\n= [٣٨٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nرواه النسائي في كتاب مناسك الحج، باب إفراد الحج ٥/ ١٤٥ (٢٧١٧).\nورواه أبو داود في كتاب المناسك، باب في إفراد الحج (١٧٧٨)، عن سليمان ابن حرب قال: حدثنا حماد بن زيد به.\nورواه البخاري في كتاب العمرة، باب الاعتمار بعد الحج (١٧٨٦)، والإمام أحمد في \"مسنده\" ٦/ ١٩١ (٢٥٥٨٧) من طريق يحيى بن سعيد.\nورواه البخاري في كتاب الحيض، باب نقض المرأة شعرها عند غسل المحيض ١/ ٩٤ (٣١٧) من طريق أبي أسامة. ورواه في العمرة، باب العمرة ليلة الحصبة وغيرها (١٧٨٣) من طريق أبي معاوية. ورواه مسلم في كتاب الحج، باب بيان وجوه الإحرام (١٢١١) (١١٧)، والإمام أحمد ٦/ ١٩١ (٢٥٥٨٨) كلاهما من طريق وكيع.\nورواه مسلم -في الموضع السابق- (١٢١١) (١١٥) وابن ماجه في كتاب المناسك، باب العمرة من التنعيم (٣٠٠٠) كلاهما من طريق عبدة بن سليمان. ورواه مسلم -في الموضع السابق- (١٢١١) (١١٦) من طريق ابن نمير.\nورواه أبو داود -في الموضع السابق- من طريق حماد بن سلمة، ووهيب. كلهم عن هشام بن عروة به بنحوه مطولًا.\nورواه البخاري في كتاب الحج، باب التمتع والإقران والإفراد بالحج (١٥٦٢)، ومسلم في كتاب الحج، باب بيان وجوه الإحرام (١٢١١) (١١٨)، والنسائي في كتاب مناسك الحج، باب إفراد الحج ٥/ ١٤٥ (٢٧١٦)، وأبو داود في كتاب المناسك، باب في إفراد الحج (١٧٧٩) كلهم من طريق محمد بن عبد الرحمن يتيم عروة عن عروة به بنحوه مطولًا.\n(١) ساقطة من (أ). وفي (ش): في الحج.","vol":"5","page":110},{"text":"بالعمرة من مكة (١)، وهو (٢) اختيار الشافعي وأصحابه - ﵃ - أجمعين (٣).\nفصل (٤) في القِران.\n[٣٨٥] أخبرنا أبو عبد الله بن فنجويه الدينوري (٥)، قال: أنا أبو بكر أحمد بن محمد بن إسحاق السني (٦)، قال: أنا أبو عبد الرحمن النسائي (٧)، قال: أنا يعقوب بن إبراهيم (٨)، قال: أنا هشيم (٩)، قال: أنا عبد العزيز بن صهيب (١٠) وحميد الطويل (١١) ويحيى بن أبي (١٢) إسحاق (١٣)، كلهم عن أنس بن مالك سمعوه يقول: سمعت رسول\n_________\n(١) في (ز): التنعيم.\n(٢) في (أ): وهذا.\n(٣) ساقطة من (ز). وفي (أ): رحمهم الله تعالى.\n\"سنن الترمذي\" كتاب الحج، باب ما جاء في إفراد الحج (٨٢٥)، \"السنن الكبرى\" البيهقي ٥/ ١٩، ٢٣.\n(٤) ساقطة من (ش)، (ح).\n(٥) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق كثير الرواية للمناكير.\n(٦) حافظ، ثقة.\n(٧) أحمد بن شعيب النسائي، حافظ، ثقة.\n(٨) ثقة، وكان من الحفاظ.\n(٩) في (ش): هشام. وهو هُشيم بن بشير، ثقة، ثبت، مدلس.\n(١٠) عبد العزيز بن صهيب البناني مولاهم البصري. ثقة.\n(١١) حميد بن أبي حميد الطويل. ثقة، مدلس.\n(١٢) زيادة من (ح).\n(١٣) يحيى بن أبي إسحاق الحضرمي مولاهم النحوي البصري.\nقال يحيى بن معين، وابن سعد، والنسائي: ثقة. وذكره ابن حبان في \"الثقات\". وقال أبو حاتم: لا بأس به صالح. وذكره العقيلي في \"الضعفاء\"، وروي عن =","vol":"5","page":111},{"text":"الله - ﷺ - يقول: \"لبيك عمرة وحجًّا، لبيك عمرة وحجًّا\" (١).\n_________\n= عبد الله بن أحمد بن حنبل، عن أبيه أنه قال: في حديثه نكارة. وفي \"العلل ومعرفة الرجال\" قال الإمام أحمد: في حديثه كأنه، قلت: فأيهما أحب إليك عبد العزيز أو يحيى؟ قال: عبد العزيز أوثق حديثًا من يحيى، عبد العزيز من الثقات، يحيى في حديثه بعض. يعني: الضعف. قال الذهبي: ثقة. وقال ابن حجر: صدوق ربما أخطأ. توفي سنة (١٣٦ هـ).\n\"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٣٩٩، ٣/ ٢٧، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٨٥، ٩/ ١٢٥، \"الضعفاء الكبير\" للعقيلي ٤/ ٣٩٩، \"الثقات\" لابن حبان ٥/ ٥٢٤، \"الكاشف\" للذهبي (٦١٢٩)، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٣٨، \"تقريب التهذيب\" لابن حجر (٧٥٠١).\nقلت: هو ثقة كما قال الذهبي وقد روى له الجماعة.\n(١) [٣٨٥] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في مناسك الحج، باب القِران ٥/ ١٥٠ (٢٧٢٩). ورواه مسلم في كتاب الحج، باب إهلال النبي - ﷺ - وهديه (١٢١٥) (٢١٤)، والبيهقي في \"السنن الكبرى\" ٥/ ٩ من طريق يحيى بن يحيى.\nورواه الإمام أحمد في \"مسنده\" ٣/ ٩٩ (١١٩٥٨) وعنه أبو داود في كتاب المناسك، باب في الإقران (١٧٩٥).\nورواه ابن خزيمة في \"صحيحه\" ٤/ ١٧٠ (٢٦١٩)، من طريق علي بن حجر.\nورواه الطبراني في \"المعجم الصغير\" ٢/ ١٨٠ (٩٨٩) من طريق إسماعيل بن محمد الدمشقي كلهم (يحيى بن يحيى، الإمام أحمد، علي بن حجر، إسماعيل بن محمد الدمشقي) عن هشيم به.\nورواه مسلم -في الموضع السابق- (١٢٥١) (٢١٥) من طريق إسماعيل بن إبراهيم، عن يحيى وحميد به.\nورواه ابن ماجه في كتاب المناسك، باب من قرن بين الحج والعمرة (٢٩٦٩) من طريق عبد الوهاب. =","vol":"5","page":112},{"text":"[٣٨٦] وأخبرنا أبو عبد الله (١)، قال: أنا أبو بكر السني (٢)، قال: أنا أبو عبد الرحمن النسائي (٣)، قال: أنا محمد بن عبد الأعلى الصنعاني (٤)، (قال: نا خالد (٥» (٦)، قال: نا شعبة (٧)، قال: حدثني\n_________\n= ورواه الإمام أحمد ٣/ ١١١ (١٢٠٩١) عن سفيان بن عيينة كلاهما عن حميد به.\nورواه ابن ماجه -في الموضع السابق- من طريق عبد الأعلي بن عبد الأعلى، عن يحيى بن أبي إسحاق به بنحوه.\nورواه البخاري في كتاب الحج، باب رفع الصوت بالإهلال، وباب التحميد والتسبيح والتكبير قبل الإهلال (١٥٤٨، ١٥٥١)، والإمام أحمد ٣/ ١٦٤ (١٢٦٧٨) كلاهما من طريق أبي قلابة. ورواه مسلم في كتاب الحج، باب الإفراد والقران بالحج والعمرة (١٢٣٢) (١٨٥) والنسائي في مناسك كتاب الحج، باب القران ٥/ ١٥٠ (٢٧٣١)، والإمام أحمد ٣/ ٩٩ (١١٩٦١) كلهم من طريق بكر المزني، كلاهما عن أنس به مرفوعًا بنحوه.\n(١) الحسين بن محمد بن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٢) أحمد بن محمد بن إسحاق، حافظ، ثقة.\n(٣) أحمد بن شعيب النسائي، حافظ، ثقة.\n(٤) محمد بن عبد الأعلى الصنعاني القيسي أبو عبد الله البصري.\nثقة. توفي سنة (٢٤٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٢١، \"تقريب التهذيب\" لابن حجر (٦٠٦٠).\n(٥) خالد بن الحارث بن عبيد بن سليم الهجيمي أبو عثمان البصري.\nثقة، ثبت، ولد سنة (١١٩ هـ) أو (١٢٠ هـ). وتوفي سنة (١٨٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٢٥، \"تهذيب التهذيب\" لابن حجر ١/ ٥١٥، \"تقريب التهذيب\" لابن حجر (١٦١٩).\n(٦) ساقطة من (أ).\n(٧) شعبة بن الحجاج، ثقة، حافظ، متقن.","vol":"5","page":113},{"text":"حميد بن هلال (١)، قال: سمعت مُطَرِّفًا (٢) يقول: قال لي عمران بن الحصين (٣): جمع رسول الله - ﷺ - بين حجة وعمرة، ثم توفي قبل أن ينهى عنهما، وقبل أن ينزل القرآن بتحريمه (٤).\n_________\n(١) حميد بن هلال بن هبيرة ويقال: ابن سويد بن هبيرة العدوي أبو نصر البصري. ثقة، عالم، توقف فيه ابن سيرين لدخوله في عمل السلطان. من الثالثة.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٣٠، \"جامع التحصيل\" للعلائي (ص ١٦٨)، \"تهذيب التهذيب\" لابن حجر ١/ ٥٠٠، \"تقريب التهذيب\" لابن حجر (١٥٦٣).\n(٢) مُطَرِّف بن عبد الله بن الشخِّير العامري الحَرَشي أبو عبد الله البصري.\nثقة، عابد، فاضل. وعده سبط ابن العجمي في المخضرمين. ولد في حياة النبي - ﷺ - وتوفي سنة (٩٥ هـ)، وقيل قبلها.\n\"الثقات\" لابن حبان ٥/ ٤٢٩، \"حلية الأولياء\" ٢/ ١٩٨، \"تذكرة الطالب المعلم\" (ص ٩٧)، \"تهذيب التهذيب\" لابن حجر ٤/ ٩٠، \"تقريب التهذيب\" لابن حجر (٦٧٠٦).\n(٣) صحابي.\n(٤) [٣٨٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب مناسك الحج، باب القِران ٥/ ١٤٩ (٢٧٢٦).\nورواه مسلم في كتاب الحج، باب جواز التمتع (١٢٢٦) (١٦٧)، والإمام أحمد في \"المسند\" ٤/ ٤٢٧ (١٩٨٣٣) من طريق محمد بن جعفر. ورواه مسلم -في الموضع السابق- من طريق معاذ.\nورواه الإمام أحمد في \"المسند\" ٤/ ٤٢٧ (١٩٨٣٣) عن حجاج، كلهم عن شعبة به بنحوه.\nورواه البخاري في كتاب الحج، باب التمتع على عهد رسول الله - ﷺ - (١٥٧١) =","vol":"5","page":114},{"text":"[٣٨٧] وأخبرنا أبو عبد الله (١)، قال: أنا أبو بكر (٢)، قال: أنا أبو عبد الرحمن (٣)، قال: أنا إسحاق بن إبراهيم (٤)، قال: أنا جرير (٥)، عن منصور (٦)، عن أبي وائل (٧) قال: قال لي (٨) الصُّبي بن معبد (٩):\n_________\n= مختصرًا. ومسلم- في الموضع السابق (١٢٢٦) (١٦٨ - ١٧٠)، والنسائي -في الموضع السابق- (٢٧٢٨)، والإمام أحمد في \"المسند\" ٤/ ٤٢٨ (١٩٨٤١)، والدارمي في \"السنن\" (١٨٥٤) كلهم من طريق قتادة. ورواه مسلم -في الموضع السابق- (١٢٢٦) (١٧١)، والنسائي -في الموضع السابق- (٢٧٢٨) مختصرًا. وفي باب التمتع ٥/ ١٥٥ (٢٧٣٩) كلاهما من طريق محمد بن واسع. ورواه مسلم -في الموضع السابق- (١٢٢٦) (١٦٥، ١٦٦) وابن ماجه في كتاب المناسك، باب التمتع بالعمرة إلى الحج (٢٩٧٨) كلاهما من طريق أبي العلاء يزيد بن عبد الله، كلهم عن مطرف بن عبد الله به بنحوه.\nورواه البخاري في كتاب التفسير، باب قوله: ﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ﴾ (٤٥١٨)، ومسلم -في الموضع السابق- (١٢٢٦) (١٧٢)، والإمام أحمد في \"المسند\" ٤/ ٤٣٦ (١٩٩٠٧) كلهم من طريق أبي رجاء العطاردي عن عمران مرفوعًا بنحوه.\n(١) الحسين بن محمد بن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن محمد بن إسحاق السني، حافظ، ثقة.\n(٣) أحمد بن شعيب النسائي، حافظ، ثقة.\n(٤) ابن راهويه، الإمام، الثقة، الحافظ.\n(٥) جرير بن عبد الحميد، ثقة، صحيح الكتاب.\n(٦) منصور بن المعتمر، ثقة، ثبت.\n(٧) شقيق بن سلمة، ثقة، مخضرم.\n(٨) ساقطة من (أ).\n(٩) صُبَيّ بن مَعْبَد التغلبي الكوفي.\nثقة، مخضرم، من الثالثة.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٥٤، \"المؤتلف والمختلف\" للدارقطني =","vol":"5","page":115},{"text":"كنت أعرابيًّا نصرانيًّا فأسلمت، فكنت حريصًا على الجهاد، فوجدت الحج والعمرة مكتوبين عليّ، فأتيت رجلًا من عشيرتي يقال له: هريم بن عبد الله (١)، فسألته: فقال: اجمعهما، ثم اذبح ما استيسر (٢) من الهدي، فأهللت بهما، فلما أتيت العُذيب (٣) لقيني سلمان بن ربيعة (٤)،\n_________\n= ٣/ ١٤٤١، \"تذكرة الطالب المعلم\" (ص ٧٠)، \"الإصابة\" لابن حجر ٣/ ٢٥٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٠٣، \"تقريب التهذيب\" لابن حجر (٢٩٠١).\n(١) وكذا وقع اسمه في \"سنن النسائي\" وقد وقع في اسمه اختلاف، ففي \"صحيح ابن خزيمة\" و\"مسند الإمام أحمد\": هُديم. وفي \"سنن أبي داود\": هُذيم بن ثُرْمُلَة. وفي \"معرفة الصحابة\": أديم. وذكره البخاري، والدارقطني، وابن ماكولا، وابن الأثير، وابن ناصر الدين باسم: هُدَيم. قال الدارقطني: ويقال له: أديم بالألف، والمحفوظ بالهاء. وذكره المزي، وابن حجر باسم: هذيم. قال ابن حجر: وربما قيل: أذيم. مخضرم، مقبول. من الثانية.\n\"التاريخ الكبير\" للبخاري ٨/ ٢٥٠، \"المؤتلف والمختلف\" للدارقطني ٤/ ٢٣٠١، \"معرفة الصحابة\" لأبي نعيم ١/ ٣٦٢، \"الإكمال\" لابن ماكولا ٧/ ٤٠٨، \"الاستيعاب\" لابن عبد البر ١/ ١٣٨، \"أسد الغابة\" لابن الأثير ١/ ٥٧، ٥/ ٥٦، \"تهذيب الكمال\" للمزي ٣٠/ ١٦٠، \"توضيح المشتبه\" لابن ناصر الدين ٩/ ١٤٥، \"الإصابة\" لابن حجر ١/ ١٠٣، ٦/ ٣٠٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٦٤، \"تقريب التهذيب\" لابن حجر (٧٢٧٢).\n(٢) في (أ): تيسر.\n(٣) تصغير العذب وهو ماء لبني تميم بين القادسية والمغيثة، بينه وبين القادسية أربعة أميال. وهو من منازل حاج الكوفة.\n\"معجم البلدان\" لياقوت ٤/ ٩٢، \"حاشية السيوطي على سنن النسائي\" ٥/ ١٤٦.\n(٤) سلمان بن ربيعة بن يزيد بن عمرو الباهلي أبو عبد الله.\nيقال: إن له صحبة. وهو سلمان الخيل. ولاه عمر قضاء الكوفة، ثم ولي غزو =","vol":"5","page":116},{"text":"وزيد بن صوحان (١)، وأنا (٢) أهل بهما (٣) فقال أحدهما للآخر: ما هذا بأفقه من بعيره! فأتيت عمر بن الخطاب، فقلت: يا أمير المؤمنين، إني أسلمت، وأنا حريص على الجهاد، وإني وجدت الحج والعمرة مكتوبتين (٤) علي، فأتيت هريم بن عبد الله، فقال: أجمعهما، ثم اذبح ما استيسر من الهدي، فأهللت بهما، فلما أتيت العُذيب لقيني سلمان ابن ربيعة وزيد بن صوحان، فقال أحدهما للآخر (٥): ما هذا بأفقه من بعيره. فقال عمر: هديت لسنة نبيك (٦) - ﷺ - (٧).\n_________\n= أرمينية في زمن عثمان. واستشهد سنة (٢٥ هـ)، وقيل بعدها.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٩٧، \"الاستيعاب\" لابن عبد البر ٢/ ٦٣٢، \"الإصابة\" لابن حجر ٣/ ١١٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٨، \"تقريب التهذيب\" لابن حجر (٢٤٧٤).\n(١) زيد بن صوحان بن حُجر بن الحارث العبدي أبو سلمان، ويقال: أبو عائشة. مذكور في الصحابة، أدرك النبي - ﷺ -، ويقال: إن له وفادة عليه. نزل الكوفة، وقطعت يده يوم جلولاء، ثم شهد الجمل مع علي - ﵁ - وقتل بها سنة (٣٦ هـ). \"التاريخ الكبير\" للبخاري ٣/ ٣٩٧، \"الاستيعاب\" لابن عبد البر ٢/ ٥٥٥، \"أسد الغابة\" لابن الأثير ٢/ ٢٣٣، \"الإصابة\" لابن حجر ٣/ ٤٥، \"تعجيل المنفعة\" لابن حجر ١/ ٥٥٩.\n(٢) ساقطة من (ش).\n(٣) ساقطة من (ح).\n(٤) في (ح)، (ز)، (أ): مكتوبين.\n(٥) في (ز): لصاحبه.\n(٦) كذا في (ش)، (ح)، \"سنن النسائي\". وأما في (س)، (ز)، (أ): نبيكم.\n(٧) [٣٨٧] الحكم على الإسناد:\nإسناده صحيح. =","vol":"5","page":117},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nالحديث في \"سنن النَّسائيّ\" في كتاب مناسك الحج، باب القرآن ٥/ ١٤٦ (٢٧١٩).\nورواه أبو داود في كتاب المناسك، باب في الإقران (١٧٩٨، ١٧٩٩) عن عثمان ابن أبي شيبة، ومحمَّد بن قدامة بن أعين. ومن طريق أبي داود رواه البيهقي في \"السنن الكبرى\" ٤/ ٣٥٤. ورواه ابن خزيمة في \"صحيحه\" ٤/ ٣٥٧ (٣٦٠٩) عن يوسف بن موسى كلهم، عن جرير به بنحوه.\nورواه النَّسائيّ -في الموضع السابق-٥/ ١٤٧ (٢٧٢٠) من طريق زائدة، والإمام أَحْمد ١/ ٣٧ (٢٥٦) من طريق سفيان الثَّوريّ، ورواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٤٥، وأبو نعيم في \"معرفة الصَّحَابَة\" ١/ ٣٦٢ (١١٠٧)، ومن طريقه ابن الأثير في \"أسد الغابة\" ١/ ٧١ من طريق شريك، ورواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٤٥ من طريق شعبة كلهم عن منصور به بنحوه.\nورواه ابن ماجه في كتاب المناسك، باب من قرن الحج والعمرة (٢٩٧٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٢١٦ (٣٩١٠، ٣٩١١)، والإمام أَحْمد في \"المسند\" ١/ ٢٥ (١٦٩)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٤٥، والبيهقي في \"السنن الكبرى\" ٥/ ١٦، والمقدسي في \"الأحاديث المختارة\" ١/ ٢٤٢ (١٣٧) كلهم من طريق عبدة بن أبي لبابة. ورواه النَّسائيّ -في الموضع السابق- (٧٢٢١) من طريق مجاهد.\nورواه ابن ماجه -في الموضع السابق- والإمام أَحْمد في \"المسند\" ١/ ٣٧ (٢٥٤)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ١٨١) (٣٣٧)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٤٥، والطبراني في \"المعجم الأوسط\" ٢/ ٢٠٢ (١٧٢٥)، والمقدسي في \"الأحاديث المختارة\" ١/ ٢٤٠ (١٣٥) كلهم من طريق الأَعمش.\nورواه الإِمام أَحْمد في \"المسند\" ١/ ١٤، ٥٣ (٨٣، ٣٧٩)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٤٥ من طريق الحكم. ورواه الإِمام أَحْمد ١/ ٣٤ =","vol":"5","page":118},{"text":"[٣٨٨] وأخبرنا أبو عبد الله (١)، قال: أنا أبو بكر (٢)، قال: أنا أبو عبد الرَّحْمَن (٣)، قال: أنا إسحاق بن إبراهيم (٤)، قال: أنا أبو عامر (٥)، قال: نا شعبة (٦)، عن الحكم (٧) قال:\n_________\n= (٢٢٧)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ١٨٠) (٣٣٦)، والمقدسي في \"الأحاديث المختارة\" ١/ ٢٤١ (١٣٦) من طريق سيار. ورواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٤٥ من طريق سلمة بن كهيل، وعاصم بن أبي النجود.\nكلهم عن أبي وائل به بنحوه.\nقال الدارقطني: وهو حديث صحيح، وأحسنها إسنادًا حديث منصور والأعمش، عن أبي وائل، عن الصبي بن معبد، عن عمر.\n\"العلل\" ٢/ ١٦٦.\n(١) الحسين بن محمَّد بن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) أَحْمد بن محمَّد بن إسحاق السني، حافظ، ثِقَة.\n(٣) أَحْمد بن شعيب النَّسائيّ، حافظ، ثِقَة.\n(٤) ابن راهويه، الإمام، الثقة، الحافظ.\n(٥) عبد الملك بن عمرو القيسي العقدي. ثِقَة.\n(٦) شعبة بن الحجاج، ثِقَة، حافظ، متقن.\n(٧) الحكم بن عُتَيبة الكندي مولاهم أبو محمَّد -وقيل غير ذلك- الكُوفيّ.\nثِقَة، ثبت، فقيه، إلَّا أنَّه ربما دلس. قال شعبة وغيره: أحاديث الحكم عن مقسم كتاب سوى خمسة أحاديث، ثم قال يحيى بن القطَّان: هي حديث الوتر، وحديث القنوت، وحديث عزيمة الطلاق، وجزاء العبد، وإتيان الحائض. ووصفه النَّسائيّ، وابن حبان بالتدليس، وذكره في المدلسين العلائي، وسبط ابن العجمي، وابن حجر وجعلوه في المرتبة الثَّانية. ولد سنة (٥٠ هـ). وقيل: (٤٧ هـ). وتوفي سنة (١١٣ هـ) أو (١١٤ هـ) أو (١١٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٢٣، \"الثِّقات\" لابن حبان ٤/ ١٤٤، \"سير أعلام النبلاء\" للذهبي ٥/ ٢٠٨، \"سؤالات السلمي للدارقطني\" (ص ٣٦٩)، =","vol":"5","page":119},{"text":"سمعت علي بن حسين (١) يحدث عن مروان بن الحكم (٢) أن عثمان (٣) نهى عن المتعة، وأن يجمع بين الحج والعمرة، قال على: لبيك بحجة وعمرة معًا. فقال عثمان: أتفعلها (٤)، وأنا أنهى عنها (٥)؟ ! فقال علىي: لم أكن لأدع سنة رسول الله -ﷺ- لأحد من النَّاس (٦).\n_________\n= \"جامع التحصيل\" للعلائي (ص ١٠٦، ١١٣، ١٦٧)، \"التبيين لأسماء المدلسين\" لسبط ابن العجمي (ص ٢٣، ٦٥)، \"تهذيب التهذيب\" لابن حجر ١/ ٤٦٦، \"تعريف أهل التقديس\" لابن حجر (ص ١٠٧)، \"تقريب التهذيب\" لابن حجر (١٤٥٣).\n(١) في (أ): الحسين.\nوهو علي بن الحسين زين العابدين، ثِقَة، ثبت.\n(٢) مروان بن الحكم بن أبي العاص بن أمية بن عبد شمس القُرشيّ الأُموي، أبو عبد الملك، وقيل غير ذلك.\n(٣) صحابي مشهور.\n(٤) في جميع النسخ: أتفعلهما.\n(٥) في (ز)، (أ): عنهما.\n(٦) [٣٨٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النَّسائيّ\" في كتاب مناسك الحج، باب القرآن ٥/ ١٤٨ (٢٧٢٣).\nورواه البُخَارِيّ في كتاب الحج، باب التمتع والقران والإفراد بالحج (١٥٦٣)، والإمام أَحْمد في \"المسند\" ١/ ١٣٥ (١١٣٩) كلاهما من طريق محمَّد بن جعفر غندر.\nورواه النَّسائيّ -في الموضع السابق- (٢٧٢٥) من طريق النضر.\nورواه الدَّارميّ في \"السنن\" (١٩٦٤) عن سهل بن حماد، كلهم عن شعبة به بنحوه. =","vol":"5","page":120},{"text":"والقِران أن يحرم (بالحج والعمرة) (١) معًا من الميقات، وهو اختيار أبي حنيفة وأصحابه ﵏ (٢).\nقوله تعالى: ﴿فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ اختلف العلماء في معنى الإحصار الذي جعل الله تعالى على من ابتُليَ به في حجته أو عمرته ما استيسر من الهدي، فقال قوم: هو كل مانع وحابس منع المحرم وحبسه عن العمل الذي فرضه الله ﷿ عليه في إحرامه، ووصوله إلى البيت الحرام، أي شيء كان من مرض، (أو جرب) (٣)، أو جرح (٤)، أو كسر (٥)، (أو خوف، أو عدو) (٦) أو لدغ، أو ذهاب نفقة، أو ضلال راحلة أو غيرها (٧) من الأعذار، فإنَّه\n_________\n= ورواه النَّسائيّ -في الموضع السابق- (٢٧٢٢)، والإمام أَحْمد في \"المسند\" ١/ ٩٥ (٧٣٣) كلاهما عن طريق مسلم البطين عن علي بن الحسين به بنحوه.\nورواه البُخَارِيّ -في الموضع السابق- (١٥٦٩)، ومسلم في الحج باب جواز التمتع (١٢٢٣) (١٥٩)، والإمام أَحْمد في \"المسند\" ١/ ٥٧، ٦٠، ٦١، ٩٧ (٤٠٢، ٤٢٤)، وكلهم من طريق سعيد بن المسيّب قال: اختلف على وعثمان به بنحوه.\nورواه مسلم -في الموضع السابق- (١٢٢٣) (١٥٨). والإمام أَحْمد في \"المسند\" ١/ ٦١، ٩٧ (٤٣٢، ٧٥٦) من طريق عبد الله بن شَقِيق قال: إن عثمان. . به بمعناه.\n(١) في (أ): بالعمرة والحج.\n(٢) \"أحكام القرآن\" للجصاص ١/ ٢٨٥، \"بدائع الصنائع\" للكاساني ٢/ ١٧٤.\n(٣) ساقطة من (ش)، (ح)، (أ). وفي (ز): وحبس.\n(٤) في (ح): أو جراح.\n(٥) كذا في هامش (س) والنسخ كلها. وأما في (س): كبر.\n(٦) في (أ): أو خوف عدو.\n(٧) في (ز): وغيرها.","vol":"5","page":121},{"text":"يقيم مكانه على إحرامه، ويبعث بهديه، أو بثمن الهدي، فإذا نحو الهدي؛ فقد حل من إحرامه، وهذا قول إبراهيم (١) النَّخَعيّ، والحسن (٢)، ومجاهد (٣)، وعطاء (٤)، وقتادة (٥)، وعروة بن الزُّبير (٦)، ومقاتل (٧)، والكلبي (٨)، ومذهب أهل العراق (٩)، واحتجوا بأن الإحصار في كلام العرب هو منع لعلة (١٠) من المرض\n_________\n(١) من (ح). رواه الثَّوريّ في \"تفسيره\" (ص ٦١) (٧٨)، والطبري في \"جامع البيان\" ٢/ ٢١٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٥.\n(٢) رواه ابن أبي شيبة في \"المصنف\" ٥/ ٣٣٢ (١٤٠٣٩) وذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٢٢١، وأبو حيان في \"البحر المحيط\" ٢/ ٨١.\n(٣) هو في \"تفسيره\" ١/ ٩٩، ورواه الطبري في \"جامع البيان\" ٢/ ٢١٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٥.\n(٤) علقه البُخَارِيّ عنه في كتاب المحصر، قبل باب إذا أحصر المعتمر (١٨٠٦)، ورواه الثَّوريّ في \"تفسيره\" (ص ٦١) (٧٧)، والطبري في \"جامع البيان\" ٢/ ٢١٣، وابن أبي شيبة في \"مصنفه\" ٥/ ٣٣٢ (١٤٠٣٦)، وابن حجر في \"تغليق التعليق\" ٢/ ١٢٢ وعزاه إلى عبد بن حميد، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٥.\n(٥) رواه عبد الرَّزّاق في \"تفسيره\" ١/ ٧٥، والطبري في \"جامع البيان\" ٢/ ٢١٣.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٢١٣، وابن أبي شيبة في \"مصنفه\" ٥/ ٣٣٢ (١٤٠٣٥)، وذكره ابن أبي حاتم في \"جامع البيان\" ١/ ٣٣٥.\n(٧) انظر \"تفسيره\" ١/ ٩٧.\n(٨) انظر \"تنوير المقباس\" للفيروزآبادي (ص ٢١).\n(٩) \"أحكام القرآن\" للجصاص ١/ ٢٦٨، \"شرح معاني الآثار\" للطحاوي ٢/ ٢٥٢، \"إيجاز البيان عن معاني القرآن\" للنيسابوري ١/ ١٣٩، \"بدائع الصنائع\" للكاساني ٢/ ١٧٥.\n(١٠) في (ش)، (ح): العلة.","vol":"5","page":122},{"text":"وأشباهه غير منع (١) القهر والغلبة، فأما منع العدو، والحبس بالقهر من سلطان قاهر، فإنَّ ذلك حصر لا إحصار، كذا (٢) قال (٣) الكسائي (٤)، وأبو عبيدة (٥) والفراء (٦)، قالوا: كل (٧) ما كان من مرض، وذهاب نفقة، قيل: منه أُحْصِر فهو محصر، وما كان من حبس عدو، أو سجن، قيل: منه (٨) حُصِر فهو محصور (٩)، يدل عليه قوله تعالى: ﴿وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا﴾ (١٠) أي محبسًا. قالوا (١١): وإنما جعلنا حبس العدو (١٢) إحصارًا قياسًا على المرض إذ (١٣) كان في حكمه لا بدلالة الظاهر (١٤).\n_________\n(١) زيادة من (أ).\n(٢) في (ح): كذلك.\n(٣) في (ز): قاله.\n(٤) \"الفروق في اللغة\" للعسكري (ص ١٠٨)، \"أحكام القرآن\" للجصاص ١/ ٢٦٨، \"تأويلات أهل السنة\" للماتريدي ١/ ٤٠١.\n(٥) \"مجاز القرآن\" ١/ ٦٩.\n(٦) \"معاني القرآن\" ١/ ١١٧ - ١١٨.\n(٧) زيادة من (أ).\n(٨) منه ساقطة من (ح).\n(٩) في (ش): محصر.\n(١٠) الإسراء: ٨.\n(١١) ساقطة من (أ).\n(١٢) في (أ): العذر.\n(١٣) في (أ): إذا.\n(١٤) \"جامع البيان\" للطبري ٢/ ٢١٣.","vol":"5","page":123},{"text":"وقال الآخرون (١): الإحصار هو حبس (عدو أو قاهر) (٢) من بني آدم عن الوصول إلى البيت، فأما المرض وسائر الأعذار، (فهو غير) (٣) داخل في هذِه الآية، وهذا قول ابن عمر (٤)، وابن عباس (٥)، وعبد الله ابن الزُّبير (٦)، وسعيد بن المسيّب (٧)، وسعيد بن جبير، وشهر بن حوشب (٨)، ومذهب الشَّافعيّ (٩)، وأهل المدينة (١٠)، واحتجوا بأن\n_________\n(١) في (ح)، (ز): آخرون.\n(٢) في (ش)، (أ): عدو قاهر.\n(٣) في (حح): فغير.\n(٤) رواه مالك في \"الموطأ\" كتاب الحج، باب ما جاء فيمن أحصر بغير عدو ١/ ٣٦١، والشافعي في \"الأم\" ٢/ ١٧٨، والطبري في \"جامع البيان\" ٢/ ٢٢١، ٤/ ٤٨ (٣٣١٢، ٣٣١٣)، ٤/ ٤٩ (٣٣١٧ - ٣٣١٩)، والبيهقي في \"السنن الكبرى\" ٥/ ٢١٩.\n(٥) رواه مالك في \"الموطأ\" -الموضع السابق- والشافعي في \"الأم\" ٢/ ١٧٨، والطبري في \"جامع البيان\" ٢/ ٢١٣، ٢٢٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٦ (١٧٦٨)، والبيهقي في \"السنن الكبرى\" ٥/ ٢١٩، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٨٤ إلى عبد بن حميد، وابن المنذر.\n(٦) قوله رواه مالك -في الموضع السابق- ١/ ٣٦٢، والشافعي في \"الأم\" ٢/ ١٧٨، والطبري في \"جامع البيان\" ٢/ ٢٢١، والبيهقي في \"السنن الكبرى\" ٥/ ٢١٩.\n(٧) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٢٥ فيمن رأى أن الإحصار من عدو أو من مرض أو كسر. وانظر \"تفسير القرآن العظيم\" لابن كثير ٢/ ٢٢٨.\n(٨) لم أجده عنهما.\n(٩) \"الأم\" للشافعي ٢/ ١٧٨، \"اختلاف العلماء\" للمروزي (ص ٥٨)، \"السنن الكبرى\" للبيهقي ٥/ ٢١٩.\n(١٠) \"معاني القرآن\" للنحاس ١/ ١١٥، وانظر \"الموطأ\" للإمام مالك ١/ ٣٦٠ كتاب الحج، باب ما جاء فيمن أحصر بعدو.","vol":"5","page":124},{"text":"نزول هذِه الآية في قصة الحديبية (١)، وذلك (٢) إحصار عدو. يدل عليه أَيضًا (٣) قوله في سياق الآية: ﴿فَإِذَا أَمِنْتُمْ﴾ ولا يكون الأمن إلَّا من الخوف. وفي الحديث لا حصر إلَّا من حبس عدو (٤).\nوقال ثعلب: تقول العرب: حصرت الرَّجل عن حاجته فهو محصور، وأحصره العدو إذا منعه من السير فهو محصر (٥).\nوذكر يونس (٦) عن أبي عمرو قال:\n_________\n(١) قال ابن حجر: متفق عليه من رواية جماعة من الصَّحَابَة.\n\"التلخيص الحبير\" ٢/ ٢٨٨.\nمنهم ابن عمر روى حديثه البُخَارِيّ في كتاب المحصر، باب إذا أحصر المعتمر (١٨٠٦، ١٨٠٧)، ومسلم في كتاب الحج، باب بيان جواز التحلل بالإحصار وجواز القرآن (١٢٣٠)، وحديث المسور سيأتي تخريجه.\n(٢) في (ح): وذاك.\n(٣) ساقطة من (ح)، (أ).\n(٤) لم أجده مرفوعًا، وقد رواه الشَّافعيّ في \"الأم\" ٢/ ١٧٨، وابن أبي شيبة في \"مصنفه\" ٥/ ٢٧٩ (١٣٧١٧)، والطبري في \"جامع البيان\" ٢/ ٢١٣، ٢٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٦ (١٧٦٨)، والبيهقي في \"السنن الكبرى\" ٥/ ٢١٩ من طرق عن ابن عباس به موقوفًا.\nقال ابن حجر: رواه الشَّافعيّ بإسناد صحيح.\n\"التلخيص الحبير\" ٢/ ٢٨٨.\n(٥) في \"البحر المحيط\" لأبي حيان ٢/ ٦٨: قال ثعلب: أصل الحصر والإحصار: الحبس، وحصر في الحبس أقوى من أحصر.\nوانظر \"الدر المصون\" ٢/ ٣١٤.\n(٦) يونس بن حبيب الضَّبِّيّ، مولاهم أبو عبد الرَّحْمَن البَصْرِيّ.\nقال ابن السيرافي: بارع في النحو، وقد روى عنه سيبويه وأكثر، وله قياس في النحو، ومذاهب يتفرد بها. وقال ياقوت: إمام نحاة البصرة في عصره، ومرجع =","vol":"5","page":125},{"text":"إذا منعته من (١) كل وجه، فقد حصرته (٢)، وإذا منعته من المتقدم فقد أحصرته (٣).\nقال الشَّافعيّ: فإذا أحصر بعدو كافر، أو مسلم، أو سلطان يحبسه في سجن نحو هديًا لإحصاره حيث أحصر في حل أو حرم، وحل من إحرامه، ولا قضاء عليه، ولا شيء، إلَّا أن يكون واجبًا فيقضي. وإذا لم يجد هديًا يشتريه، أو كان فقير أقفيه قولان: أحدهما أنَّه (٤) لا يحل إلَّا بهدي، والآخر إذا كان يقدر عليه (حل، وأتى به إذا قدر عليه (٥).\nوقال بعض الفقهاء) (٦): إذا لم يقدر أجزأه، وعليه طعام، أو صيام، وكل ما وجب على المحرم في ماله من بدنة (٧) (وجزاء، وهدي) (٨)، وصدقة، فلا يجزئ إلَّا في الحرم لمساكين أهلها (٩) إلَّا\n_________\n= الأدباء والنحويين في المشكلات. ولد سنة (٨٠ هـ)، وتوفي سنة (١٨٢ هـ).\n\"أخبار النحويين البصريين\" للسيرافي (ص ٥١)، \"معجم الأدباء\" لياقوت ٦/ ٢٨٥٠، \"بغية الوعاة\" للسيوطي ٢/ ٣٦٥.\n(١) في (ش): عن.\n(٢) في (ش): أحصرته.\n(٣) \"معاني القرآن\" للأخفش ١/ ٣٥٥.\n(٤) ساقطة من (ح).\n(٥) \"مختصر المزني\" الملحق بكتاب \"الأم\" للشافعي ٨/ ١٦٩ - ١٧٠. وانظر \"البسيط\" للواحدي ١/ ١٢٠ أ.\n(٦) ما بين القوسين ساقط من (ح).\n(٧) في (أ): فدية.\n(٨) في (أ): أو هدي وجزاء.\n(٩) في (أ): أهله.","vol":"5","page":126},{"text":"في موضعين، أحدهما (١): دم الحصر (٢) بالعدو، فإنَّه ينحر حيث حبس (٣) ويحل. والآخر من (٤) ساق هديًا، فعطب في طريقه، وذبحه، خلَّى (٥) بينه وبين المساكين؛ لم يجز له ولا لرفقائه أن يأكلوا منه شيئًا، وإن كانوا مساكين، فإن كان ما ساقه لفرض مثل أن يكون قارِنًا أو متمتعًا، جاز له أن يأكل، ويطعم (٦) غيره، وهذا معنى الإحصار وحكمه (٧). فأما المرض وما أشبهه (٨)، فإن له أن يتداوى بما لا بد له (٩) منه، ويفتدي (١٠)، ثم يجعلها عمرة، ويحج عام (١١) قابل ويهدي.\nوقوله ﴿فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ أي: فعليه ما تيسر (١٢). محله رفع (١٣)،\n_________\n(١) ساقطة من (أ).\n(٢) في (ش)، (ح)، (أ): المحصر.\n(٣) في (ح): يحبس.\n(٤) في (ش): ما.\n(٥) في (أ): خلا.\n(٦) في (ح): أو يطعم.\n(٧) \"أحكام القرآن\" للجصاص ١/ ٢٨٠، \"تأويلات أهل السنة\" للماتريدي ١/ ٤٠٤ - ٤٠٦.\n(٨) في (أ): وحكمه.\n(٩) من (أ).\n(١٠) في (ح): ويفدي.\n(١١) زيادة من (ح)، (ز)، (أ).\n(١٢) في (ش): يتيسر. وفي (أ): استيسر.\n(١٣) في (ش): رفعًا. =","vol":"5","page":127},{"text":"وإن شئت جعلت (ما) في محل النصب، أي فاهدوا ما استيسر من الهدي (١). وهو جمع هدية، مثل جَديَّة السرج، وجمعها جَدي (٢) قاله أبو عمرو، قال: ولا أعلم في الكلام شيئًا يشبهه (٣). وقرأ الأعرج: (الهدِيِّ) بكسر الدال، وتشديد الياء في جميع القرآن على معنى المفعول (٤).\nوروى عِصمة (٥) عن عاصم بتشديد الهدي في الرفع، والجر (٦)،\n_________\n= \"معاني القرآن\" للأخفش ١/ ٣٥٥، \"معاني القرآن\" للزجاج ١/ ٢٦٧.\n(١) \"معاني القرآن\" للفراء ١/ ١١٨، \"مشكل إعراب القرآن\" لمكي ١/ ٨٩.\n(٢) \"مجاز القرآن\" لأبي عبيدة ١/ ٦٩، \"جامع البيان\" للطبري ٢/ ٢١٩ - ٢٢٠، \"معاني القرآن\" للزجاج ١/ ٢٦٧.\nوالجدية: القطعة من الكساء المحشوة تحت دفتي السرج، وظلفة الرحل، وهما جديتان. \"لسان العرب\" ٢/ ٢١٥ لابن منظور (جدًا).\n(٣) \"مجاز القرآن\" لأبي عبيدة ١/ ٦٩، \"جامع البيان\" للطبري ٢/ ٢١٩ - ٢٢٠.\n(٤) رواه عنه الطبري في \"جامع البيان\" ٢/ ٢٢٠، وعزاها إليه ابن خالويه في \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٩)، والنحاس في \"إعراب القرآن\" ٢/ ٤١، والسمرقندي في \"بحر العلوم\" ١/ ١٩٢.\n(٥) عصمة بن عروة الفقيمي أبو نجيح البَصْرِيّ.\nقال الداني: بصري روى الحروف عن عاصم، والأعمش، وهارون بن موسى.\nوذكره ابن حبان في \"الثِّقات\" وسمى أباه عزرة. وقال الإِمام أَحْمد: لا يكتبون عنه. وقال أبو حاتم: مجهول.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٠، \"الثِّقات\" لابن حبان ٨/ ٥١٩، \"ميزان الاعتدال\" للذهبي ٣/ ٦٨، \"غاية النهاية\" لابن الجزري ١/ ٥١٢، \"لسان الميزان\" لابن حجر ٤/ ١٦٩.\n(٦) في (ش)، (ز)، (أ): في محل الرفع والجر. وفي (ح): في محل الجر والرفع.","vol":"5","page":128},{"text":"وتخفيفه في حال (١) النصب نحو قوله تعالى: ﴿هَدْيًا بَالِغَ الْكَعْبَةِ﴾ (٢) ﴿وَلَا الْهَدْيَ وَلَا الْقَلَائِدَ﴾ (٣) (٤). وهما جميعًا ما يُهدى إلى بيت الله تعالى الحرام (٥)، سُمي بذلك؛ لأنه تقربٌ (٦) إلى الله بمنزلة الهدية يهديها الإنسان إلى غيره متقربًا بها إليه.\nواختلفوا في تأويل قوله: ﴿فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ فقال علي بن أبي طالب، وابن عباس: شاة (٧).\n_________\n(١) في (أ): محل.\n(٢) المائدة: ٩٥.\n(٣) المائدة: ٢.\n(٤) انظر: \"الكامل في القراءات الخمسين\" للهذلي (١٦٧ ب)، \"شواذ القراءة\" للكرماني (٣٧ ب)، وذكره عن عاصم الطبري في \"جامع البيان\" ٢/ ٢٢٠، وابن عطية في \"المحرر الوجيز\" ١/ ٢٦٧.\n(٥) زيادة من (أ).\n(٦) في (ش): يقر با. وفي (ز): يقرب.\n(٧) قول على رواه مالك في \"الموطأ\" في الحج، باب ما استيسر من الهدي ١/ ٣٨٤ (١٥٨).\nوسعيد بن منصور في \"السنن\" ٣/ ٧٥٣ (٣٠١)، وابن أبي شيبة في \"مصنفه\" ٥/ ١٣٢ (١٢٩٢٥)، والطبري في \"جامع البيان\" ٢/ ٢١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٦ (١٧٦٨)، والبيهقي في \"السنن الكبرى\" ٥/ ٢٥، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٨٤ إلى عبد بن حميد، وابن المنذر.\nوقول ابن عباس رواه مالك في \"الموطأ\" -في الموضع السابق- (١٥٩)، وسعيد ابن منصور في \"السنن\" ٣/ ٧٤٩ (٢٩٨)، ٣/ ٧٦٠ (٣١٠)، ٣/ ٧٦٥ (٣١٢)، ٣/ ٧٦٩ (٣١٨ - ٣١٦)، والطبري في \"جامع البيان\" ٢/ ٢١٥ - ٢١٧، وابن أبي شيبة في \"مصنفه\" ٥/ ١٣٠، ١٣٢ (١٢٩١٠، ١٢٩٣٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٦ (١٧٧٠)، والبيهقي في \"السنن الكبرى\" ٥/ ٢٤.","vol":"5","page":129},{"text":"وقال (١) الحسن وأنس (٢) وقتادة: أعلاه بدنة، وأوسطه بقرة، وأخسه شاة (٣).\nوقال ابن عمر: ما (٤) استيسر من الهدي: الإبل والبقر، ناقة دون ناقة، وبقرة دون بقرة، من دون من، وأنكر أن يكون الشاة من الهدي (٥).\nوأولى الأقوال بالصواب قول من قال: إنه شاة؛ لأنه أقرب (إلى اليسر) (٦)، ولأن الله تعالى سمى الشاة هديًا في قوله: ﴿بَالِغَ الْكَعْبَةِ﴾ (٧).\n_________\n(١) زيادة من (ح)، (أ).\n(٢) زيادة من (أ).\n(٣) قول الحسن رواه سعيد بن منصور في \"السنن\" ٣/ ٧٥٨ (٣٠٥)، والطبري في \"جامع البيان\" ٢/ ٢١٦، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٦، كلهم عن الحسن قال: ﴿فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ شاة. وليس فيه التقسيم المذكور.\nوقول قتادة رواه الطبري في \"جامع البيان\" ٢/ ٢١٦، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٦.\n(٤) في (أ): فما.\n(٥) رواه مالك في \"الموطأ\" في الموضع السابق ١/ ٣٨٦ (١٦٠). وسعيد بن منصور في \"السنن\" ٣/ ٧٥١ (٢٩٩)، ٣/ ٧٦٧ (٣١٣ - ٣١٧)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٣٦ (١٧٧٢)، وابن أبي شيبة في \"مصنفه\" ٥/ ١٣٠ (١٢٩١٤)، والطبري في \"جامع البيان\" ٢/ ٢١٨، ٢١٩، والبيهقي في \"السنن الكبرى\" ٥/ ٢٤. وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٨٤ إلى عبد بن حميد، وابن المنذر.\n(٦) في (أ)، لليسر.\n(٧) المائدة: ٩٥. وفي جميع النسخ: ﴿هَدْيًا بَالِغَ الْكَعْبَةِ﴾.","vol":"5","page":130},{"text":"وفي الطير (١) شاة (٢).\nوقوله (٣): ﴿وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ﴾. اختلفوا في المحل الذي يحل فيه (٤) المحصر ببلوغ هديه إليه (٥)؛ فقال بعضهم: هو ذبحه، أو نحوه (٦) بالموضع الذي أحصر فيه سواء كان في الحل، أو في الحرم (٧). ومعنى (٨) ﴿مَحِلَّهُ﴾ حيث يحل ذبحه، وأكله، والانتفاع به، كقوله - ﷺ - في اللحم الذي تصدق به على بريرة (٩).\n_________\n(١) في (ح): الضبي.\n(٢) قال ابن قدامة: وفي الحمام شاة حكم به عمر، وعثمان، وابن عمر، وابن عباس، ونافع بن عبد الحارث.\n\"المغني\" لابن قدامة ٥/ ٤١٣، وانظر تخريج الآثار الواردة عنهم في \"التلخيص الحبير\" لابن حجر ٢/ ٢٨٥ - ٢٨٦.\n(٣) ليست في (ح)، (أ).\n(٤) زيادة من (أ).\n(٥) ساقطة من (أ).\n(٦) في (أ): ونحره.\n(٧) \"الأم\" للشافعي ٢/ ١٧٤، \"جامع البيان\" للطبري ٢/ ٢٢٠، \"أحكام القرآن\" لابن العربي ١/ ١٢٢.\n(٨) بعدها في (ز): الآية.\n(٩) بريرة مولاة عائشة بنت أبي بكر الصديق - ﵁ -. كانت مولاة لبعض بني هلال، وقيل: كانت مولاة لأبي أَحْمد بن جحش، وقيل: كانت مولاة أناس من الْأَنصار، فكاتبوها ثم باعوها لعائشة، فأعتقتها، وتزوجت مغيثًا وكانت لا تريده، فخيرها رسول الله - ﷺ - فاختارت فراقه. عاشت إلى خلافة يزيد بن معاوية.\n\"صحيح البُخَارِيّ\" ٦/ ٢١٠ (٥٢٧١، ٥٢٨٠ - ٥٢٨٣)، \"الاستيعاب\" لابن عبد البر ٤/ ١٧٩٥، \"أسد الغابة\" لابن الأثير ٥/ ٤٠٩، \"الإصابة\" لابن حجر ٨/ ٢٩، \"تقريب التهذيب\" لابن حجر (٨٥٤٣).","vol":"5","page":131},{"text":"قال: \"قربوه فقد بلغ محله\" (١) يعني (٢): قد بلغ محل طيبة، وحلاله بالهدية إلينا (٣) بعد أن كانت (٤) صدقة على بريرة\nوهذا على (٥) قول من قال (٦) الإحصار إحصار العدو، يدل عليه فعل النَّبِيّ - ﷺ -، وأصحابه بالحديبية (حين صُدُّوا عن البيت الحرام) (٧)، نحروا هديهم بها، والحديبية ليست من الحرم.\nوروى الزُّهْرِيّ (٨)، عن عروة بن الزُّبير (٩)، عن المسور بن\n_________\n(١) رواه البُخَارِيّ في كتاب الزكاة، باب الصدقة على موالي أزواج النَّبِيّ -ﷺ- (١٤٩٣)، وفي كتاب الهبة، باب قبول الهدية (٢٥٧٨)، وفي كتاب النكاح، باب الحرة تحت العبد (٥٠٩٧)، وفي كتاب الأطعمة، باب الأدم (٥٤٣٠)، وفي كتاب الفرائض، باب الولاء لم أعتق وميراث اللقيط (٦٧٥١)، وفي كتاب الطلاق، باب لا يكون بيع الأمة طلاقًا (٥٢٧٩)، (٥٢٨٤)، ومسلم في كتاب العتق، باب \"إنما الولاء لمن أعتق\" (١٥٠٤) (١٠) (١١) (١٢) (١٤)، وفي كتاب الزكاة، باب إباحة الهدية (١٠٧٥) كلهم من طرق عن عائشة به، وليس فيه هذا اللفظ \"محله\"؛ لكنه ورد في حديث أم عطية أنَّه - ﷺ - قال عن الشاة التي أرسلتها نسيبة الأنصارية: \"فقد بلغت مَحِلَّها\". رواه البُخَارِيّ في كتاب الزكاة، باب قدر كم يعطى من الزكاة والصدقة (١٤٤٦)، ومسلم في كتاب الزكاة، باب إباحة الهدية للنبي - ﷺ - (١٠٧٦).\n(٢) في (ح): معنى.\n(٣) ساقطة من (أ).\n(٤) في (أ): كان.\n(٥) من (ح)، (أ)، (ش).\n(٦) في جميع النسخ: جعل.\n(٧) قلادة من (أ).\n(٨) فقيه، حافظ، متفق على جلالته وإتقانه.\n(٩) ثِقَة.","vol":"5","page":132},{"text":"مخزمة (١) في قصة الحديبية) (٢) قال: لما كتب رسول الله -ﷺ- كتاب القضية بينه وبين مشركي (٣) قريش عام (٤) الحديبية، قال لأصحابه: \"قوموا، فانحووا، واحلقوا\".\nقال: فوالله ما قام أحد منهم حتَّى قال ذلك (٥) ثلاث مرات. فلما لم يقم أحد منهم قام، فدخل على أم سلمة، فذكر ذلك لها، فقالت أم سلمة: يَا نبي الله (٦) أخرج، ولا (٧) تكلم أحدًا منهم بكلمة (٨) حتَّى تنحر بدنتك، وتدعو حلَّاقك؛ فتحلق، فخرج ولم يكلم أحدًا (٩) حتَّى فعل ذلك، فلما رأوا ذلك (١٠) قاموا فنحروا، وجعل بعضهم يحلق بعضًا (حتى كاد بعضهم يقتل بعضًا) (١١) غمًّا (١٢).\n_________\n(١) صحابي.\n(٢) ما بين القوسين زيادة من جميع النسخ.\n(٣) في (ز): المشركين من.\n(٤) كذا في جميع النسخ. وأما في (س): على.\n(٥) ساقطة من (ح).\n(٦) ساقطة من (ح). وفي (أ): يَا رسول الله.\n(٧) في (ح)، (أ): ثم لا.\n(٨) ساقطة من (ز).\n(٩) ساقطة من (ح).\n(١٠) ساقطة من (ح).\n(١١) في (ح): حتَّى كان يقتل بعضهم بعضًا.\n(١٢) الحكم على الإسناد:\nرجاله ثقات.","vol":"5","page":133},{"text":"وقال بعضهم: محل هدي المحصر الحرم لا محل له غيره، فإن كان حاجًّا، فمحله يوم النحر، وإن كان معتمرًا فمحله يوم يبلغ هديه الحرم (١).\nوروى إبراهيم النَّخَعيّ عن عبد الرَّحْمَن بن يزيد (٢) قال: خرجنا مهلين بعمرة، فينا الأسود بن يزيد (٣) حتَّى نزلنا بذات (٤) الشقوق (٥)، فلدغ صاحب لنا، فشق ذلك عليه، ولم يدر (كيف\n_________\n= التخريج:\nالحديث جزء من حديث طويل رواه البُخَارِيّ في كتاب الشروط، باب الشروط في الجهاد والمصالحة مع أهل الحرب وكتابة الشروط (٢٧٣١، ٢٧٣٢). والإمام أَحْمد في \"مسنده\" ٤/ ٣٢٣، ٣٢٨ (١٨٩١٠، ١٨٩٢٨)، وعبد الرَّزّاق في \"مصنفه\" ٥/ ٣٣٠ (٩٧٢٠)، والطبري في \"جامع البيان\" ٢/ ٢٢١، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٢١٦ (٤٨٧٢)، والبيهقي في \"السنن الكبرى\" ٥/ ٢١٥.\n(١) \"جامع البيان\" للطبري ٢/ ٢٢١، \"أحكام القرآن\" للجصاص ١/ ٢٧٢، \"شرح معاني الآثار\" للطحاوي ٢/ ٢٥١، \"بدائع الصنائع\" للكاساني ٢/ ١٧٩.\n(٢) في (ح)، (أ): زيد.\nعبد الرَّحْمَن بن يزيد بن قيس النَّخَعيّ أبو بكر الكُوفيّ.\nثِقَة. تُوفِّي في الجماجم سنة (٨٣ هـ)، وقيل قبل ذلك.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٩٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٦٧، \"تقريب التهذيب\" لابن حجر (٤٠٤٣).\n(٣) في (ح): زيد.\n(٤) في (ح): ذات.\n(٥) جمع شَق أو شِق، وهو الناحية، منزل بطريق مكة بعد واقصة من الكوفة، وهو لبني سلامة من بني أسد.\n\"معجم البلدان\" لياقوت ٣/ ٣٥٦.","vol":"5","page":134},{"text":"يصنع) (١) فخرج بعضنا إلى الطريق يتشرف (٢)، فإذا ركب (٣) فيهم عبد الله بن مسعود، فسألوه عن ذلك، فقال: ليبعث بهدي إلى مكة، واجعلوا بينكم وبينه يوم أمار (٤)، فإذا ذبح الهدي (٥)، فليحل، وعليه قضاء عمرته (٦).\nوقوله (٧): ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ\n_________\n(١) في (ح)، (ز): كيف نصنع. وفي (أ): ما يصنع.\n(٢) في (أ): يتشوف.\n(٣) في (ح)، (ز): بركب.\n(٤) ساقطة من (ح) وفيها: بينكم وبينه يومًا. وفي (أ): إينار.\nقال الكسائي: الأمارة: العلامة التي يعرف بها الشيء، يقول: اجعلوا بينكم وبينه يومًا تعرفونه؛ لكيلا تختلفوا فيه. وفيه لغتان: الأمار والأمارة. وقال الأصمعيّ: الأمار: الوقت، والعلامة، وأمر أمارة إذا سير علمًا.\n\"غريب الحديث\" لأبي عبيد ٢/ ١٩٨، \"غريب الحديث\" للحربي ١/ ٩٣.\n(٥) في (ز): هديه.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٢٢٢ من طريق الأَعمش. ورواه الطبري في \"جامع البيان\" ٢/ ٢٢٢، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٥١ كلاهما من طريق الحكم. كلاهما -الأَعمش والحكم- عن إبراهيم به. ورواه ابن أبي شيبة في \"مصنفه\" ٥/ ٣٣٢ (١٤٠٣٧، ١٤٠٣٨)، والطبري في \"جامع البيان\" ٢/ ٢٢٢ - ٢٢٣، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٥١، والحربي في \"غريب الحديث\" ١/ ٨٢ كلهم من طريق عمارة بن عمير عن عبد الرَّحْمَن بن يزيد به بنحوه. ورواه أبو عبيد في \"غريب الحديث\" ٢/ ١٩٨، والطبري في \"جامع البيان\" ٢/ ٢٢٢، والبيهقي في \"السنن الكبرى\" ٥/ ٢٢١ من طريق الأسود بن يزيد. ورواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٢٥١ عن طريق علقمة. كلاهما عن عبد الله بن مسعود بنحوه.\n(٧) ساقطة من (ح)، (أ).","vol":"5","page":135},{"text":"أَوْ نُسُكٍ﴾ معنى الآية: ولا تحلقوا رؤوسكم في حال الإحرام، إلَّا أن يضطر (١) إلى حلقه، إما لمرض يحتاج إلى مداواته، وإما لأذى (٢) برأسه من هوام، وصداع (٣) وغير ذلك (٤)، فحلق، أو تداوى (٥)، ففدية من صيام.\nنزلت هذِه الآية في كعب بن عُجْرة (٦) قال: مر بي رسول الله -ﷺ- زمن الحديبية، ولي وفرة (٧) من شعر فيها القمل والصيبان، وهي تتناثر على وجهي، وأنا أطبخ قدرًا لي، فقال (رسول الله - ﷺ -) (٨): \"أيؤذيك هوام رأسك؟ \" قلت: نعم يَا رسول الله، فقال: \"احلق رأسك\" فأنزل الله ﷿: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ﴾ (٩).\n_________\n(١) في (ش): تضطروا.\n(٢) في (ز): الأذى.\n(٣) في (ش)، (أ): أو صداع.\n(٤) في (أ): أو غيرهما.\n(٥) في (ح). أو به أذى.\n(٦) كعب بن عجرة بن أمية بن عدي البلوي حليف الْأَنصار أبو محمَّد المدنِيُّ.\nتأخر إسلامه، ثم شهد المشاهد كلها. وهو الذي نزلت فيه بالحديبية الرخصة في حلق رأس المحرم والفدية، سكن الكوفة. تُوفِّي بالمدينة سنة (٥١ هـ) وقيل: (٥٢ هـ) وقيل (٥٣ هـ)، وله خمس وقيل: سبع وسبعون سنة.\n\"المعجم الكبير\" للطبراني ١٩/ ١٠٤، \"أسد الغابة\" لابن الأثير ٤/ ٢٤٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٦٩، \"الإصابة\" لابن حجر ٥/ ٣٠٤.\n(٧) الوفرة: شعر الرأس إذا وصل إلى شحمة الأذن.\n\"النهاية\" لابن الأثير ٥/ ٢١٠.\n(٨) في (ز): ﵇.\n(٩) رواه البُخَارِيّ في كتاب المحصر، باب قول الله تعالى: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا﴾ =","vol":"5","page":136},{"text":"أي صيام ثلاثة أيام (١) ﴿أَوْ صَدَقَةٍ﴾ على ستة مساكين، لكل مسكين نصف صاع (٢) ﴿أَوْ نُسُكٍ﴾ أي (٣): ذبيحة، واحدتها (٤) نَسِيكة (٥). قرأ الحسن أو (نُسْك) خفيفًا (٦)، وهي لغة تميم. (قال العلماء) (٧): أعلاها بدنة، وأوسطها بقرة، وأدناها (٨) شاة (٩)، وهو مخير بين\n_________\n= (١٨١٤)، وباب قول الله تعالى: ﴿أَوْ صَدَقَةٍ﴾ (١٨١٥)، وباب الإطعام في الفدية نصف صاع (١٨١٦)، وباب النسك شاة (١٨١٧، ١٨١٨)، وفي كتاب المغازي، باب غزوة الحديبية (٤١٥٩، ٤١٩٠، ٤١٩١)، وفي كتاب التفسير، باب قوله: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا﴾ (٤٥١٧)، وفي كتاب المرضى، باب ما رخص للمريض (٥٦٦٥)، وفي كتاب الطب، باب الحلق من الأذى (٥٧٥٣)، وفي كتاب كفارات الإيمان، باب قول الله تعالى: ﴿فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ﴾ (٢٧٠٨).\nومسلم في كتاب الحج، باب جواز حلق الرأس للمحرم إذا كان به أذى (١٢٠١).\n(١) ساقطة من (ح). و(أي صيام) ساقطة من (ش).\n(٢) ورد ذلك في بعض روايات حديث كعب بن عجرة الآنف الذكر.\n(٣) في (ح): هي.\n(٤) في (أ): واحدها.\n(٥) \"تفسير غريب القرآن\" لابن قتيبة (ص ٧٨)، \"جامع البيان\" للطبري ٢/ ٢٤٢، \"غريب القرآن\" للسجستاني (ص ٤٧٢).\n(٦) عزاها إليه الهذلي في \"الكامل في القراءات الخمسين\" (١٦٧ ب)، والكرماني في \"شواذ القراءة\" (٣٧ ب)، والزمخشري في \"الكشاف\" ١/ ٢٤١، وابن الجوزي في \"زاد المسير\" ١/ ٢٠٦.\n(٧) ساقطة من (ح).\n(٨) في (ح): وأسفلها.\n(٩) الذي ورد في بعض روايات حديث كعب أن المراد بالنسك شاة. رواه البُخَارِيّ في كتاب المحصر، باب الإطعام في الفدية (١٨١٦)، وباب وفي النسك شاة =","vol":"5","page":137},{"text":"هذِه الثلاث (١) أيها شاء فعل.\nوقال الحسن وعكرمة: ﴿فَفِدْيَةٌ مِنْ صِيَامٍ﴾: عشرة أيام ﴿أَوْ صَدَقَةٍ﴾ على عشرة مساكين لكل مسكين مد من بر، ومد (٢) من تمر ﴿أَوْ نُسُكٍ﴾ شاة (٣). والقول الأول هو الصحيح (٤)، وعليه الجمهور.\nوهذِه الفدية أين يأتي بها؟ أجمعوا على أنَّه حيث شاء من\n_________\n= (١٨١٧). ومسلم في كتاب الحج، باب جواز حلق الرأس للمحرم إذا كان به أذى (١٢٥١) (٨٥) (٨٦).\nقال ابن حجر: قال عياض ومن تبعه تبعًا لأبي عمر: كل من ذكر النسك في هذا الحديث مفسرًا فإنما ذكروا شاة، وهو أمر لا خلاف فيه بين العلماء. قلت: يعكر عليه ما أخرجه أبو داود من طريق نافع، عن رجل من الْأَنصار، عن كعب بن عجرة أنَّه أصابه أذى، فحلق، فأمره النَّبِيّ - ﷺ - أن يهدي بقرة ... وقد عارضها ما هو أصح منها من أن الذي أمر به كعب وفعله في النسك إنما هو شاة.\n\"فتح الباري\" ٤/ ١٨.\nوقد ورد عن مجاهد، والحسن، وإبراهيم أنَّهم قالوا: النسك شاة فصاعدًا.\nانظر \"جامع البيان\" للطبري ٢/ ٢٣٤، \"السنن\" لسعيد بن منصور ٢/ ٧٤٢ (٢٩٤)، ٣/ ٧٤٣ (٢٩٥).\n(١) في (ح)، (أ): الثلاثة.\n(٢) في (ش)، (ح)، (أ): أو مد.\n(٣) قول الحسن رواه سعيد بن منصور في \"السنن\" ٣/ ٧٤٣ (٢٩٥)، وابن أبي شيبة في \"المصنف\" ٥/ ٣١٦ (١٣٩٣٦)، والطبري في \"جامع البيان\" ٢/ ٢٣٥ - ٢٣٦.\nوابن حزم في \"المحلى\" ٧/ ٢١٢.\nوقول عكرمة روه ابن أبي شيبة في \"مصنفه\" ٥/ ٣١٧ (١٤٩٤٤)، والطبري في \"جامع البيان\" ٢/ ٢٣٦، وابن حزم في \"المحلى\" ٧/ ٢١٢.\n(٤) في (أ): الأصح.","vol":"5","page":138},{"text":"البلاد (١).\nوأما النسك والطعام، فقال بعضهم: يجب أن يكون بمكة. وقال بعضهم: أي موضع شاء. وهو الصواب؛ لأنه أبهم في الآية، ولم يخص مكانًا دون مكان (٢).\n﴿فَإِذَا أَمِنْتُمْ﴾ من خوفكم، وبرأتم من مرضكم.\n﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ﴾ (٣). اختلفوا في هذِه المتعة، فقال بعضهم: معناه: فمن أحصر حتَّى فاته الحج، ثم قدم مكة، فخرج من إحرامه بعمل عمرة، واستمتع بإحلاله ذلك يبلغ (٤) بتلك العمرة إلى السنة المستقبلة، ثم يحج ويهدي، فيكون متمتعًا بذلك الإحلال من لدن حله إلى إحرامه الثاني من القابل، وهذا قول عبد الله بن الزُّبير (٥).\nوقال بعضهم: معناه: فإذا أمنتم، وقد حللتم من إحرامكم بعد الإحصار، ولم تقضوا عمرة تخرجون بها من إحرامكم لحجكم (٦)،\n_________\n(١) \"جامع البيان\" للطبري ٢/ ٢٤١.\n(٢) \"جامع البيان\" للطبري ٢/ ٢٣٨ - ٢١٤.\n(٣) في (ز) زيادة: فما استيسر من الهدي.\n(٤) زيادة من (أ).\n(٥) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ١٨٦ (١٣٢١٨)، والطبري في \"جامع البيان\" ٢/ ٢٤٤، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٨٧ إلى ابن المنذر، وذكره النحاس في \"معاني القرآن\" ١/ ١٢٤، ورواه عنه مختصرًا الطبري في \"جامع البيان\" ٢/ ٢٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤١ (١٧٩٥)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٨٧ إلى ابن المنذر.\n(٦) في (ش)، (أ): بحجكم.","vol":"5","page":139},{"text":"ولكن (١) حللتم حين أحصرتم بالهدي، وأخرتم العمرة إلى السنة القابلة، فاعتمرتم في أشهر الحج ثم حللتم، فاستمتعتم بإحلالكم إلى حجكم، فعليكم ما استيسر من الهدي، وهذا قول علقمة (٢)، وإبراهيم (٣)، وسعيد بن جبير (٤)، وكذلك روى عبد الله بن سلمة عن علي: ﴿فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ﴾ قال: فإن أخر العمرة حتَّى يجمعها مع الحج فعليه الهدي (٥).\nوقال السدي: معناه فمن فسخ حجه بعمرة، فجعله عمرة (٦)، واستمتع بعمرته (٧) إلى حجه، فعليه ﴿ما اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ (٨).\nوقال ابن عباس، وعطاء، وجماعة (٩): هو الرَّجل يقدم معتمرًا من\n_________\n(١) في (ز) وهامش (س): ولكنكم.\n(٢) رواه سعيد بن منصور في \"السنن\" ٢/ ٧١٢ (٢٨٧)، والطبري في \"جامع البيان\" ٤/ ٢٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٠ (١٧٨٧)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٥٠، وفي آخره قال إبراهيم: فذكرت هذا الحديث لسعيد بن جبير، فقال: هكذا قال ابن عباس في هذا الحديث كله.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٢٤٤.\n(٤) انظر ما تقدم في قول علقمة.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٢٤٥، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٨٧ له وحده.\n(٦) ساقطة من (ح). وفي (أ): فعليه عمرة.\n(٧) في (أ): بعمرة.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٢٤٥، وذكره الماوردي في \"النكت والعيون\" ١/ ٢٥٦. لكن الذي نقله المصنف كلام الطبري لا السدي.\n(٩) منهم سعد بن أبي وقَّاص، وابن عمر، وسعيد بن المسيّب، وإبراهيم، والحسن. =","vol":"5","page":140},{"text":"أفق من الآفاق في أشهر الحج، فإذا قضى عمرته أقام (حلالًا بمكة) (١) (حتَّى ينشئ منها الحج) (٢)، فيحج من عامة ذلك (٣)، فيكون مستمتعًا بالإحلال، (٤) إلى إحرامه بالحج. فمعنى التمتع الإحلال بالعمرة، فيقيم (٥) إحلالًا يفعل ما يفعل الحلال، ثم يحج بعد إحلاله من العمرة من غير رجوع إلى الميقات (٦).\nومص نى التمتع: التلذذ، وأصله التزود، والمتاع: الزاد (٧)، ثم\n_________\n= انظر \"المصنف\" لابن أبي شيبة ٥/ ١٧٤، ١٧٥ (١٣١٤٨، ١٣١٤٩، ١٣١٥٠، ١٣١٥٣، ١٣١٦٠)، \"جامع البيان\" للطبري ٢/ ٢٤٥ - ٢٤٦، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٣٤١، \"معاني القرآن\" للنحاس ١/ ١٢١.\n(١) في (أ): بمكة حلالًا.\n(٢) في (ح): حتَّى تيسر منها الحج. وفي (ز): حتَّى ينشئ منها إحرامه بالحج.\n(٣) ساقطة من (ح).\n(٤) في (ز): بإحلاله.\n(٥) في (أ): فيعتمر.\n(٦) قول ابن عباس رواه البُخَارِيّ في كتاب الحج، باب قول الله تعالى: ﴿ذَلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ﴾ (١٥٧٢) معلقًا بصيغة الجزم. ووصله الإسماعيلي وأبو نعيم في مستخرجيهما.\nورواه من طريقيهما ابن حجر في \"تغليق التعليق\" ٣/ ٦٢ - ٦٣ ووصله أَيضًا النَّبِيّ -ﷺ- في \"السنن الكبرى\" ٥/ ٢٣، ورواه سعيد بن منصور في \"السنن\" ٢/ ٧١٣ - ٧١٢، وابن أبي شيبة في \"مصنفه\" ٥/ ١٧٥ (١٣١٥٨)، والطبري في \"جامع البيان\" ٢/ ٢٤٤، ٢٤٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٠ (١٧٩٠، ١٧٩٤)، ١/ ٣٤٠ (١٧٩٤).\nوقول عطاء رواه الطبري في \"جامع البيان\" ٢/ ٢٤٥.\n(٧) \"جامع البيان\" للطبري ١/ ٢٤١ - ٢٤٢ عند تفسير قوله تعالى: ﴿وَمَتَاعٌ إِلَى حِينٍ﴾ =","vol":"5","page":141},{"text":"جُعِل (١) كل (٢) تلذذ تمتعًا.\nقال الفقهاء: فالتمتع (٣) الذي يجب عليه الهدي، هو أن يجتمع فيه أربع (٤) شرائط: وهي (٥) أن يحرم بعمرة (٦) في أشهر الحج، ويحل من العمرة في أشهر الحج، وأن يحرم بالحج من (٧) عامة ذلك من مكة، ولا يرجع إلى الميقات (٨).\nوزاد بعض أصحابنا: وأن يكون من غير الحرم. فمتى انخرم شيء من هذِه الشرائط سقط عنه الدم، ولا يكون متمتعًا.\nوقوله (٩): ﴿فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ﴾ إلى أهلكم (١٠).\n_________\n= سورة البقرة آية (٣٦).\nوانظر \"غرائب القرآن\" ٢/ ١٦٠.\n(١) ساقطة من (ح). وكذا ضبطت في (ش)، (ز) وضبطت في (س): جَعَل.\n(٢) كذا في (ح)، (ز)، (أ). وأما في (س)، (ش): لكل.\n(٣) في (ح): والمتمتع.\n(٤) في (ح): أربعة. وفي (أ): بين أربع.\n(٥) في (ش)، (ز): وهو.\n(٦) من (أ).\n(٧) في (ز): في.\n(٨) \"غرائب القرآن\" للنيسابوري ٢/ ١٦١، \"فتح الباري\" لابن حجر ٣/ ٤٣٥.\n(٩) ساقطة من (ح)، (أ).\n(١٠) في (ش): أهليكم، (﴿وَسَبْعَةٍ إِذَا رَجَعْتُمْ﴾ إلى أهلكم) كتبت في (أ) بعد قول طاوس ومجاهد.","vol":"5","page":142},{"text":"قال المفسرون: يصوم يومًا قبل التروية، ويوم التروية، ويوم عرفة (١)، ولا يجاوز بآخرهن (٢) يوم عرفة. قال طاوس ومجاهد: إذا صامهن إلى أشهر الحج أجزأ (٣).\n﴿تِلْكَ عَشَرَةٌ كَامِلَةٌ﴾ ذكر الكمال على التأكيد (٤)، كقول (٥) الأَعشى:\nثلاث بالغداة فهن حسبي ... وستٌّ حين يدركني العشاءُ\nفذلك تسعة في اليوم ري وشرب المرء فوق الري داءُ (٦)\n_________\n(١) هو قول علي، وابن عمر، وابن عباس، وجماعة من التابعين. انظر: \"تفسير القرآن\" لعبد الرَّزّاق ١/ ٧٦، \"جامع البيان\" للطبري ٢/ ٢٤٧ - ٢٤٨، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٤٢، \"الدر المنثور\" للسيوطي ١/ ٣٨٧ - ٣٨٨.\n(٢) في (ز): تأخيرهن. وفي (أ): بأحدهن.\n(٣) في (ش): أجزى. وفي (أ): أجزأه.\nرواه عنهما سعيد بن منصور في \"السنن\" ٣/ ٧٧٥ (٣٢٢)، والطبري في \"جامع البيان\" ٢/ ٢٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٣ (١٨٠٤)، ورواه عن مجاهد ابن أبي شيبة في \"مصنفه\" ٥/ ١٦٩ (١٣١٢٦)، والطبري في \"جامع البيان\" ٢/ ٢٤٧.\nوقد روى ابن أبي شيبة في \"مصنفه\" ٥/ ١٦٩ (١٣١٢٦) عن طاوس خلاف ذلك قال: لا يصوم الثلاثة إلَّا في العشر.\nوانظر \"الدر المنثور\" للسيوطي ١/ ٣٨٨.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٧٠، \"معاني القرآن\" للأخفش ١/ ٣٥٦.\n(٥) زاد هنا في (س): الشَّاعر.\n(٦) البيتان ليسا في \"ديوانه\". وهما في \"البحر المحيط\" لأبي حيان ٢/ ٨٨، \"الدر المصون\" ٢/ ٣٢٠ وبلا عزو في \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٨٠.","vol":"5","page":143},{"text":"وقال الفرزدق:\nثلاث واثنتان فهن خمس ... وسادسه يميل إلى شمامِ (١)\nوقال بعضهم: كاملة بالهدي (٢). وقيل (٣): بالثواب (٤). وقيل: كاملة بشروطها وحدودها. وقيل: لفظه خبر، وحكمه أمر؛ أي (٥) فأكملوها، ولا تنقصوها (٦).\n﴿ذَلِكَ﴾ أي: ذلك التمتع ﴿لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ﴾ أي لمن لم يكن من أهل الحرم. وقال عكرمة: هو ما دون المواقيت إلى مكة (٧).\n_________\n(١) في \"ديوانه\" ٢/ ٨٣٥، وفي \"الموشح\" للمرزباني (ص ١٨٢) وقال: الشمام: المشامَّة. وهو في \"مشكل القرآن\" لابن قتيبة (ص ٢٤٣) دون عزو. وشمام: اسم جبل، انظر: \"لسان العرب\" لابن منظور ٧/ ٢٠٦ (شمم).\n(٢) في (أ): الهدي.\n(٣) ساقطة من (ح).\n(٤) \"معاني القرآن\" للزجاج ١/ ٢٦٨.\n(٥) ساقطة من (أ).\n(٦) \"جامع البيان\" للطبري ٢/ ٢٥٤.\n(٧) لم أجده بهذا اللفظ عن عكرمة، وقد روى ابن أبي شيبة في \"المصنف\" ٥/ ٣٨٢ (١٤٣٠٩) عن عكرمة قال: بكة ما حول البيت، ومكة ما رواء ذلك.\nوروى الطبري في \"جامع البيان\" ٢/ ٢٥٥ - ٢٥٦ مثل ما ذكره المصنف عن مكحول.\nوذكره عن مكحولٍ ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٤، والجصاص في \"أحكام القرآن\" ١/ ٢٨٩، والنحاس في \"معاني القرآن\" ١/ ١٢٨، وابن حزم في \"المحلى\" ٧/ ١٤٦.","vol":"5","page":144},{"text":"وقال ابن جريج: حاضري (١) المسجد الحرام أهل عرفة (٢)، والرجيع (٣)، وضجنان (٤)، ونخلتان (٥). ﴿وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾.\n_________\n(١) في (أ): حاضروا.\n(٢) عرفة: المشعر المعروف من مشاعر الحج، هو أشهر من أن نعرفه، هو المشعر الوحيد الذي يكون خارج الحرم.\n\"معجم البلدان\" ٤/ ١٠٤، \"معالم مكة التاريخية والأثرية\" العاتق البلادي (ص ١٨٣١).\n(٣) هو الموضع الذي غدرت فيه عُضل والقارة بالسبعة من أصحاب رسول الله -ﷺ-. ويسمى اليوم (الوطية) ويبعد سبعة وستين كيلًا عن مكة.\n\"معجم البلدان\" لياقوت ٣/ ٢٩، \"قلب الحجاز\" لعاتق البلادي (ص ١٨ - ١٩)، \"معالم مكة التاريخية والأثرية\" لعاتق البلادي (ص ١١١).\n(٤) له ذكر في حديث الإسراء، وهو حرة تفترق في الغرب إلى كراعين: شمالية غربية\"، وتعرف اليوم باسم برقاء الغميم وجنوبية غربية، وتعرف باسم المحسنية، ويمر طريق مكة المدينة بطرف هذِه الحرة من الغرب على بعد أربعين كيلًا من عمرة التنعيم.\n\"معجم البلدان\" لياقوت ٣/ ٤٥٣، \"قلب الحجاز\" لعاتق البلادي (ص ٢٠)، \"معالم مكة التاريخية والأثرية\" لعاتق البلادي (ص ١٥٦).\n(٥) في هامش (ز) زيادة: ومَرٍّ وعرنة.\nوهما النخلة اليمانية، والنخلة الشامية، وتقعان عن يمين بستان ابن عامر وشماله، ويسمى هذا الموضع اليوم: وادي المضيق ويبعد عن مكة خمسة وأربعين كيلًا على طريق حاج العراق القديم.\n\"معجم البلدان\" لياقوت ٥/ ٢٧٦، \"قلب الحجاز\" لعاتق البلادي (ص ١٢ - ١٣)، \"معالم مكة التاريخية والأثرية\" لعاتق البلادي (ص ٢٩٩).\nوالأثر لم أجده من قول ابن جريج. وقد روى ابن جريج عن عطاء مثله. رواه الأزرقي في \"أخبار مكة\" ٢/ ١٥٦، والفاكهي في \"أخبار مكة\" ٣/ ١١ (١٨٥٩)، =","vol":"5","page":145},{"text":"<span data-type=\"title\" id=toc-569>١٩٧ </span>- قوله ﷿: ﴿الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ﴾.\nقال الفراء: تقديرها: وقت الحج أشهر معلومات، وهذا كما يقال (١): البرد شهران، (والحر شهران) (٢)، أي: وقتهما شهران (٣)، قال: وسمعت الكسائي يقول: إنما الصيد شهران، وإنما الطيلسان ثلاثة أشهر. أراد وقت الصيد (٤)، ووقت لبس الطيلسان (ثلاثة أشهر) (٥). وقال الزجاج: معناه أشهر الحج أشهر (٦) معلومات، وهي شوال، وذو القعدة، وتسع من ذي الحجة (٧).\nقال ابن عباس (٨): جعلهن الله تعالى للحج، وسائر المشهور\n_________\n= والطبري في \"جامع البيان\" ٢/ ٢٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣، ٤ (١٨١٣).\nورواه ابن أبي شيبة في \"مصنفه\" ٥/ ٦١١ (١٥٦٥٢)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٤ (١٨١٢) من طريق آخر عن عطاء بنحوه.\n(١) في (أ): يقولون.\n(٢) ساقطة من (ش).\n(٣) \"معاني القرآن\" له ١/ ١١٩.\n(٤) في (أ): الصيف.\n(٥) زيادة من (ح).\nالطيلسان: ضرب من الأكسية، وجمعه: طيالس وطيالسة، دخلت فيه الهاء في الجمع للعجمة؛ لأنه فارسي معرب. \"لسان العرب\" لابن منظور ٨/ ١٨٢ (طلس)، وقول الكسائي لم أجده في \"معاني القرآن\" للفراء.\n(٦) ساقطة من (ح).\n(٧) \"معاني القرآن\" ١/ ٢٦٩.\n(٨) في (أ) زيادة: بيانه.","vol":"5","page":146},{"text":"للعمرة، فلا يصلح لأحد أن يحرم بالحج إلَّا في أشهر الحج، وأما العمرة؛ فإنه يحرم بها في كل شهر (١).\nوآخر هذِه الأشهر يوم عرفة.\nوقد جاء في بعض الأخبار (٢) في تفسير أشهر الحج: شوال، وذو القعدة (٣)، وعشر من ذي الحجة (٤)، (وفي بعضها) (٥): وتسع من ذي\n_________\n(١) رواه، الطبري في \"جامع البيان\" ٢/ ٢٥٧ من طريق علي بن أبي طلحة عنه.\nورواه الشَّافعيّ في \"الأم\" ٢/ ١٦٩ - ولم يُذكر ابن عباس- وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٥ (١٨١٩)، والنحاس في \"معاني القرآن\" ١/ ١٣٠ كلهم من طريق عكرمة.\nورواه البُخَارِيّ في كتاب الحج، باب قوله تعالى: ﴿الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ﴾ معلقًا بصيغة الجزم قبل (١٥٦٠). ووصله ابن خزيمة في \"صحيحه\" ٤/ ١٦٢ (٢٥٩٦) والطبراني في \"المعجم الأوسط\" ٥/ ١٩٠ (٥٠٤٣)، والدارقطني في \"السنن\" ٢/ ٢٣٣ - ٢٣٤، والحاكم في \"المستدرك\" ١/ ٦١٦ وقال: هذا حديث صحيح على شرط الشيخين، والبيهقي في \"السنن الكبرى\" ٤/ ٣٤٣ كلهم من طريق مقسم كلاهما عن ابن عباس مختصرًا.\n(٢) ساقطة من (أ).\n(٣) ساقطة من (ش)، (ح)، (ز).\n(٤) وهو قول عبد الله بن مسعود، وابن عباس، وعبد الله بن الزُّبير، وابن عمر -في رواية- وجماعة من التابعين.\nانظر: \"سنن سعيد بن منصور\" ٣/ ٧٨٣ - ٧٩١ (٣٢٨، ٣٣٠، ٣٣٢، ٣٣٣)، \"المصنف\" ابن أبي شيبة ٥/ ٢٩٣، ٢٩٤، ٢٩٥ (١٣٧٨٧، ١٣٧٨٨، ١٣٧٩٠، ١٣٧٩٤، ١٣٧٩٨، ١٣٧٩٩)، \"جامع البيان\" للطبري ٢/ ٢٥٧ - ٢٥٦، \"السنن\" للدارقطني ٢/ ٢٢٦ - ٢٢٧، \"الدر المنثور\" للسيوطي ١/ ٣٩٣.\n(٥) ساقطة من (ح).","vol":"5","page":147},{"text":"الحجة (١)، فمن قال: تسع (٢)؛ فإنما (٣) عبر به عن الأيام؛ لأن النَّبِيّ - ﷺ - قال: \"الحج عرفة\" (٤) فمن عرَّف بعرفة في يوم عرفة من ليل أو نهار، فقد تم حجه، ومن قال: عشر؛ عبر به (٥) عن الليالي، فمن لم يدركه إلى طلوع الفجر من (٦) يوم النحر فقد فاته الحج. والمشهور إنما تؤرخ بالليالي، وحكى الفراء أن العرب تقول: صمنا عشرًا،\n_________\n(١) لم أجد هذِه الرواية. وقد ذكرها الشَّافعيّ حيث قال: ولا يفرض الحج إلَّا في شوال كله وذي القعدة كله، وتسع من ذي الحجة، \"أحكام القرآن\" له جمع البيهقي ١/ ١١٤ - ١١٥، \"مختصر المزني\" ٨/ ١٥٩، \"المجموع\" للنووي ٧/ ١٣١.\n(٢) في (ح): تسعة.\n(٣) في (ش): فإنه.\n(٤) رواه أبو داود في كتاب المناسك، باب من لم يدرك عرفة (١٩٤٩)، والتِّرمذيّ في كتاب الحج، باب ما جاء فيمن أدرك الإِمام بجمع فقد أدرك الحج (٨٩٠)، والنَّسائيّ في كتاب مناسك الحج، باب من أتى عرفة قبل الفجر ٢/ ١٠٠٣ (٣٠١٥)، والإمام أَحْمد في \"مسنده\" ٤/ ٣٠٩ (١٨٧٧٣)، وابن خزيمة في \"صحيحه\" ٤/ ٢٥٧ (٢٨٢٢)، وابن الجارود في \"المنتقى\" انظر \"غوث المكدود\" ٢/ ٩٢ (٤٦٨)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٢٠٣ (٣٨٩٢)، والدارقطني في \"السنن\" ٢/ ٢٤٠، والحاكم في \"المستدرك\" ١/ ٦٣٥ وقال: صحيح الإسناد، ووافقه الذهبي.\nوانظر \"نصب الراية\" للزيلعي ٣/ ٦٢، \"التلخيص الحبير\" لابن حجر ٢/ ٢٥٥ كلهم من طريق بكير بن عطاء عن عبد الرَّحْمَن بن يعمر الديلمي به مرفوعًا وعندهم زيادة.\n(٥) في (ش): بهن.\n(٦) ساقطة من (ح).","vol":"5","page":148},{"text":"يذهبون بها إلى الليالي (١). والصوم لا يكون إلَّا بالنهار، فلا تضاد في هذِه الأخبار. وإنما قال (الله تعالى) (٢): ﴿أَشْهُرٌ﴾ وهي شهران وبعض الثالث؛ لأنها وقت، والعرب تسمي الوقت تامًّا بقليله وكثيره، فيقولون: أتيتك يوم الخميس، وإنما أتاه في ساعة منه، ويقولون: لي (٣) اليوم يومان مد لم أره (٤)، وإنما هو يوم وبعض آخر، ويقولون: زرتك العام، وقتل (٥) فلان ليالي الحجاج أمير (٦)، لأنه لا يراد أول الوقت وآخره (٧).\nوقال بعض أصحابنا: الاثنان فما فوقهما جماعة؛ لأن معنى الجمع: ضم شيء إلى شيء، فإذا جاز أن يسمى الاثنان بانفرادهما (٨) جماعة جاز أن يسمى الاثنان وبعض الثالث جماعة، وقد سمى الله تعالى الاثنين جمعًا (٩) في قوله ﷿: ﴿فَقَدْ صَغَت قُلُوبُكُمَا﴾ (١٠) ولم يقل: قلباكما (١١).\n_________\n(١) \"معاني القرآن\" ١/ ١٥١.\n(٢) زيادة من (ز).\n(٣) زيادة من (أ).\n(٤) في (أ): أرك.\n(٥) كذا في (ش)، (أ). وأما في (س)، (ز) وقفل. وفي (ح): وقول.\n(٦) كذا في جميع النسخ. وأما في (س): أميرًا.\n(٧) \"معاني القرآن\" للفراء ١/ ١١٩ - ١٢٠.\n(٨) في (أ): بإفرادهما.\n(٩) في (ز): جماعة.\n(١٠) التحريم: ٤.\n(١١) \"حلية الفقهاء\" لابن فارس الرَّازيّ (ص ١١٣)، \"المدخل لعلم تفسير كتاب الله تعالى\" للحدادي (ص ٢٨٠).","vol":"5","page":149},{"text":"وقال عروة بن الزُّبير وغيره (١): أراد بالأشهر شوالًا، وذا القعدة، وذا الحجة كملا (٢)، لأنه (٣) يبقى على الحاج أمور بعد عرفة يجب عليه فعلها (٤)، مثل: الرمي، والنحر، والحلق، والبيتوتة بمنى، وكلها (٥) في حكم الحج.\nذكر حكم الآية: من (٦) أحرم بالحج قبل أشهر الحج لم يُجزئهُ ذلك عن حجه، ويكون ذلك عمرةً كمن دخل في صلاة (٧) قبل وقتها، فتكون نافلة، وهو قول عطاء (٨)، وطاوس،\n_________\n(١) وهو قول ابن عمر -في رواية- ومجاهد، وعطاء.\nانظر: \"المصنف\" لابن أبي شيبة ٥/ ٢٩٣، ٢٩٥ (١٣٧٨٧، ١٣٧٨٨، ١٣٧٩٩)، \"جامع البيان\" للطبري ٢/ ٢٥٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٤٥.\n(٢) لم أجده عن عروة. وقد روى سعيد بن منصور في \"السنن\" ٣/ ٧٩١ (٣٣٤) عن عروة بن الزُّبير قال: قال عمر بن الخطاب: ﴿الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ﴾ قال: شوال، وذو القعدة، وذو الحجة. وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٩٣ إلى ابن المنذر.\n(٣) في (ش): لأنها.\n(٤) في (ش): عليهم فيها.\n(٥) في (ح): فكأنها. وفي (أ): كلها.\n(٦) في (ش)، (ح): فمن.\n(٧) في (أ): الصلاة.\n(٨) رواه الشَّافعيّ في \"الأم\" ٢/ ١٦٩، وابن أبي شيبة في \"مصنفه\" ٥/ ٤٦٧ (١٤٨٢٣، ١٤٨٢٤)، والدارقطني في \"السنن\" ٤/ ٣٤٣، والبيهقي في \"السنن الكبرى\" ٤/ ٣٤٣، وذكره الجصاص في \"أحكام القرآن\" ١/ ٣٠٠، وابن حزم في \"المحلى\" ٧/ ٦٦.","vol":"5","page":150},{"text":"ومجاهد (١)، ومذهب الأوزاعي (٢)، والشافعي (٣). وقال مالك (٤)، والثوري (٥)، وأبو حنيفة، ومحمَّد (٦): يكره ذلك (٧)، وإن فحل أجزأه. ودليل الشَّافعيّ وأصحابه قوله -﷿-: ﴿الْحَجُّ أَشْهُرٌ مَعْلُومَاتٌ﴾ فخص هذِه الأشهر بفرض الحج فيها، فلو كان الإحرام بالحج (في غير أشهر الحج) (٨) منعقدًا جائزًا لما كان لهذا التخصيص فائدة مثل الصلوات الخمس (٩) لما علقها بمواقيت لم يجز تقديمها عليها (١٠). والله أعلم.\n_________\n(١) رواه عنهما ابن أبي شيبة في \"مصنفه\" ٥/ ٤٦٦ (١٤٨٢٢)، وذكره عنهما الجصاص في \"أحكام القرآن\" ١/ ٣٠٠، وابن حزم في \"المحلى\" ٧/ ٦٦.\n(٢) ذكره الجصاص في \"أحكام القرآن\" ١/ ٣٠٠، وابن حزم في \"المحلى\" ٧/ ٦٦.\n(٣) \"الأم\" للشافعي ٢/ ١٦٨، وانظر: \"أحكام القرآن\" للشافعي جمع البيهقي ١/ ١١٥، \"مختصر المزني\" ٨/ ١٥٩، \"الوسيط\" للغزالي ٢/ ١١٩٩، \"المجموع\" للنووي ٧/ ١٣٠.\n(٤) \"الكافي في فقه أهل المدينة\" لابن عبد البر ١/ ٣٥٧، \"حلية العلماء في معرفة مذاهب الفقهاء\" للشاشي القفال ٣/ ٢١٢.\n(٥) ذكره الجصاص في \"أحكام القرآن\" ١/ ٣٠٠، وابن الجوزي في \"زاد المسير\" ١/ ٢١٠.\n(٦) قولهما ذكره الجصاص في \"أحكام القرآن\" ١/ ٣٠٠، وانظر\"شرح فتح القدير\" لابن الهمام ٣/ ١٦، \"بدائع الصنائع\" للكاساني ٢/ ١٦٩.\n(٧) زاد هنا في (ش)، (ز): له ذلك.\n(٨) في (ح): في غير هذِه الأشهر. وفي (أ): من غير الأشهر.\n(٩) من (ح).\n(١٠) في (ز)، (أ): عليه.\nوانظر: \"مختصر المزني\" ٨/ ١٥٩، \"المجموع\" للنووي ٧/ ١٢٩.","vol":"5","page":151},{"text":"﴿فَمَنْ فَرَضَ فِيهِنَّ الْحَجَّ﴾ أي: فمن (١) أوجب على نفسه فيهن الحج بالإحرام والتلبية ﴿فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ﴾ قرأ أبو عمرو، وابن كثير (٢)، ويعقوب الرفث والفسوق بالرفع والتنوين، وجدال بالنصب (٣) كقول أمية:\nفلا لغوٌ ولا تأثيمَ فيها (٤) ... وما فاهوا به لهمُ مقيمُ (٥)\nوقرأ أبو رجاء العطاردي (فلا رفثَ ولا فسوقَ) نصبًا (ولا جدالٌ) رفعًا (٦) بالتنوين (٧) كقول الشَّاعر أنشده (٨) الأخفش:\n_________\n(١) ساقطة من (ح).\n(٢) في (ح): ابن كثير وأبو عمرو.\n(٣) \"السبعة\" لابن مجاهد (ص ١٨٠)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٢٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١١.\n(٤) في (أ): فيه.\n(٥) البيت: في \"ديوانه\" (ص ٦٨ - ٦٩)، وفي كتاب \"أمية بن أبي الصلت حياته وشعره\" (ص ٢٧٢، ٢٧٤) وهو ملفق في بيتين هما:\nوفيها لحم ساهرة وبحر ... وما فاهوا به لهم مقيمُ\nفلا لغوٌ ولا تأثيم فيها ... ولا حينٌ ولا فيها مليمُ\nوالبيت برواية المصنف في \"معاني القرآن\" للفراء ١/ ١٢١.\n(٦) من (أ)، وفي بقية النسخ: رفع.\n(٧) عزاها إليه القرطبي في \"الجامع لأحكام القرآن\" ٢/ ٣٨٦، أبو حيان في \"البحر المحيط\" ٢/ ٩٦، والسمين الحلبي في \"الدر المصون\" ٢/ ٣٢٣.\n(٨) في (ش): وأنشده.","vol":"5","page":152},{"text":"ذاكم (١) وجدكمُ الصَّغَارُ بعينهِ ... لا أُمَّ لي إنْ كان ذاك ولا أبُ (٢)\nوقرأ (٣) أبو جعفر كلها بالرفع والتنوين. وقرأ الباقون كلها بالنصب من غير تنوين (٤).\nوللعرب في التبرئة (٥) هذان الوجهان، (ومن رفع بعضًا، ونصب بعضًا) (٦) كان جامعًا للوجهين (٧). وقرأ الأَعمش (فلا رفوث) (٨)\n_________\n(١) في (ش): وذلكم. وفي (ز): وهذا.\n(٢) \"معاني القرآن\" له ١/ ١٧٧، وعنده (بأسره): بدل: بعينه.\nونسبه سيبويه إلى رجل من مذحج. وعنده: (هذا لعمركم) بدل: (ذاكم وجدكم). \"الكتاب\" ٢/ ٢٩١ - ٢٩٢.\nوقيل في نسبته غير ذلك انظر: \"خزانة الأدب\" للبغدادي ٢/ ٣٨ والبيت في \"معاني القرآن\" للفراء ١/ ١٢١، \"المقتضب\" للمبرد ٤/ ٣٧١، \"المدخل لعلم تفسير كتاب الله تعالى\" للحدادي (ص ٥٩١) دون عزو لأحد.\nوالصغار بفتح الصاد: الذل. والجد هنا: أبو الأب، والجد أَيضًا: البخت، والسعد، والعظمة.\n\"خزانة الأدب\" للبغدادي ٢/ ٤١.\n(٣) في (أ): وقرأها.\n(٤) \"المسبوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٢٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١١.\n(٥) في (ش): التنزيه.\n(٦) في (أ): ومن نصب بعضًا ورفع بعضًا.\n(٧) \"معاني القرآن\" للفراء ١/ ١٢١، \"بحر العلوم\" للسمرقندي ١/ ١٩٢ - ١٩٣، \"مشكل إعراب القرآن\" لمكي ١/ ٨٩.\n(٨) الكلمة غير واضحة في (ش) وكتب في هامشها: رفوث.","vol":"5","page":153},{"text":"بالجمع (١).\nواختلف أهل التأويل في تفسير الرفث، فقال: (ابن مسعود (٢) وابن عباس) (٣)، وابن عمر (٤)، والحسن (٥)، وعمرو بن دينار (٦)\n_________\n(١) في (ح)، (ز): على الجمع.\nوقد تقدم تخريج قراءة الأَعمش عند تفسير قوله تعالى: ﴿أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ﴾.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٥.\n(٣) في (ح): ابن عباس وابن مسعود.\nرواه الثَّوريّ في \"تفسيره\" (ص ٦٣) (٩٠)، وسعيد بن منصور في \"السنن\" ٣/ ٧٩٩ (٣٣٩)، ٣/ ٨٠١ (٣٤١)، وابن أبي شيبة في \"مصنفه\" ٥/ ٢١٦، ٢١٧ (١٣٣٧٦، ١٣٣٨٢)، وأبو يعلى في \"مسنده\" ٥/ ٩٨ (٢٧٠٩)، والطبري في \"جامع البيان\" ٢/ ٢٦٥ - ٢٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦ (١٨٢٤)، والبيهقي في \"السنن الكبرى\" ٥/ ٦٧.\nوعزاه السيوطي إلى وكيع، وسفيان بن عيينة، والفريابي، وعبد بن حميد، وابن المنذر. \"الدر المنثور\" ١/ ٣٩٥.\n(٤) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٠٣ (٣٤٤)، وابن أبي شيبة في \"مصنفه\" ٥/ ٢١٩ (١٣٣٨٩)، والطبري في \"جامع البيان\" ٢/ ٢٦٣، ٢٦٧، ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦ (١٨٢٢)، والحاكم في \"المستدرك\" ٢/ ٣٠٣ وقال: حديث صحيح على شرط مسلم ولم يخرجاه، ووافقه الذهبي ٢/ ٣٠٣.\n(٥) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٠٢ (٣٤٢)، وابن أبي شيبة في \"مصنفه\" ٥/ ٢١٧ (١٣٣٨٣)، والطبري في \"جامع البيان\" ٢/ ٢٦٥، ٢٦٦، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٥.","vol":"5","page":154},{"text":"ومجاهد (١)، وقتادة (٢)، وإبراهيم (٣)، والربيع (٤)، والزهري (٥)، والسدي (٦)، وعطاء بن أبي رباح (٧)، وعكرمة (٨)، والضَّحَاك (٩): الرفث الجماع.\n_________\n(١) رواه في \"تفسيره\" ١/ ١٠٢، ورواه الثوري في \"تفسيره\" (ص ٦٣) (٨٨)، والفراء في \"الأيام والليالي والشهور\" (ص ٤٧)، وعبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٧، وابن أبي شيبة في \"مصنفه\" ٥/ ٢١٨ (١٣٣٨٦)، والطبري في \"جامع البيان\" ٢/ ٢٦٧ - ٢٦٥، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.\n(٢) رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٧، والطبري في \"جامع البيان\" ٢/ ٢٦٦، ٢٦٧، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.\n(٣) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٠٢ (٣٤٣)، وابن أبي شيبة في \"مصنفه\" ٥/ ٢١٧ (١٣٣٧٩)، والطبري في \"جامع البيان\" ٢/ ٢٦٦ - ٢٦٧، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.\n(٤) في (ح): والربيع وإبراهيم. رواه الطبري في \"جامع البيان\" ٢/ ٢٦٦، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.\n(٥) رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٧، والطبري في \"جامع البيان\" ٢/ ٢٦٧، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٦، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.\n(٧) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٠٠ (٣٤٠)، وابن أبي شيبة في \"مصنفه\" ٥/ ٢١٨ (١٣٣٨٥)، والطبري في \"جامع البيان\" ٢/ ٢٦٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٦، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.\n(٩) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٢١٧ (١٣٣٨٠)، والطبري في \"جامع البيان\" ٢/ ٢٦٦، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.","vol":"5","page":155},{"text":"وقال طاوس، وأبو العالية: الرفث: التعريض للنساء بالجماع، وذكره بين أيديهن (١). قال عطاء: الرفث قول الرَّجل للمرأة في حال الإحرام: إذا أحللت (٢) أصبتك (٣). وقال حصين (٤) بن قيس: أصعدت (٥) مع ابن عباس في الحاج (٦)، وكنت خليلًا له، فلما أحرمنا أخذ ابن عباس بذنب بعيره، فجعل يلويه، وهو يحدو ويقول:\nوهن يمشين بنا هميسا ... إن تصدق الطير ننك لميسا (٧)\nفقلت له: أترفث، وأنت محرم؟ فقال: إنما الرفث ما قيل عند النساء (٨).\n_________\n(١) قول طاوس رواه الطبري في \"جامع البيان\" ٢/ ٢٦٤، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦. وقول أبي العالية رواه الطبري في \"جامع البيان\" ٢/ ٢٦٤.\n(٢) في (ش)، (ح)، (ز): حللت.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٦.\n(٤) في (أ): حسين.\n(٥) في (أ): افتقدت.\n(٦) في (ش): الحج.\n(٧) في (ش): نميسا.\n(٨) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٠٦ (٣٤٥)، ومن طريقه البيهقي في \"السنن الكبرى\" ٥/ ٦٧، والطبري في \"جامع البيان\" ٢/ ٢٦٣ كلاهما من طريق عوف عن زياد بن حصين بن قيس عن أَبيه به.\nورواه الطبري في \"جامع البيان\" ٢/ ٢٦٣، ٢٦٥، والحاكم في \"المستدرك\" =","vol":"5","page":156},{"text":"وقال علي (١) بن أبي طلحة عن ابن عباس: الرفث غشيان النساء، والقبل، والغمز، وأن تَعَرَّضَ لها بالفحش من الكلام ونحو ذلك (٢).\nوقال بعضهم: الرفث: الفحش، والقول القبيح (٣).\n_________\n= ٢/ ٣٠٣ وقال: هذا حديث صحيح الإسناد، ولم يخرجاه. ووافقه الذهبي، وعنه البيهقي في \"السنن الكبرى\" ٥/ ٦٧ من طريق الأَعمش.\nورواه ابن عبد البر في \"التمهيد\" ١٩/ ٥٤ من طريق فطر كلاهما عن زياد بن حصين، عن أبي العالية الرياحي، عن ابن عباس بنحوه.\nورواه الطبري في \"جامع البيان\" ٢/ ٢٦٣ من طريق قتادة، عن رجل، عن أبي العالية به. وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٩٦ إلى ابن أبي شيبة، وابن المنذر.\nوالبيت ذكره الفراء في \"معاني القرآن\" ٢/ ١٩٢ وقال: تمثل به ابن عباس.\nوذكره الحربي في \"غريب الحديث\" ٣/ ١١١ أو لم ينسبه، والأزهري في \"تهذيب اللغة\" ٦/ ١٤٣ ونقل قول الفراء.\nقال الشيخ أَحْمد شاكر: لم أعرف قائله، وهو رجز كثير الدوران في الكتب.\n\"حاشية جامع البيان\" للطبري ٤/ ١٢٦.\nوالهميس هو صوت نقل أخفاف الإبل.\n\"النهاية\" لابن الأثير ٢/ ٥٧٣، اللميس: المرأة اللينة الملمس، ولميس اسم امرأة.\n\"لسان العرب\" لابن منظور ١٢/ ٣٢٦ (لمس).\n(١) ساقطة من (أ).\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٤، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٩٦ إلى ابن المنذر.\n(٣) \"التمهيد\" لابن عبد البر ١٩/ ٥٥.","vol":"5","page":157},{"text":"وأما الفسوق؛ فقال ابن عباس (١)، وطاوس (٢)، والحسن (٣)، وسعيد بن جبير (٤)، وقتادة (٥)، والربيع (٦)، والزهري (٧)، والقرظي (٨): الفسوق معاصي الله تعالى كلها.\nقال (٩) الضحاك: هو التنابز بالألقاب (١٠). دليله قوله -﷿-: ﴿وَلَا\n_________\n(١) رواه سعيد بن منصور في \"السنن\" ٣/ ٧٩٩ (٣٣٩)، ٣/ ٨٠١ (٣٤١)، وابن أبي شيبة في \"مصنفه\" ٥/ ٢١٧ (١٣٣٨٢)، وأبو يعلى في \"مسنده\" ٥/ ٩٨ (٢٧٠٩)، والطبري في \"جامع البيان\" ٢/ ٢٦٨ - ٢٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٧ (١٨٢٧)، والبيهقي في \"السنن الكبرى\" ٥/ ٦٧.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٨، ٢٦٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٧.\n(٣) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٠٢ (٣٤٢)، والطبري في \"جامع البيان\" ٢/ ٢٦٨.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٧.\n(٥) في (ح): وقتادة وسعيد بن جبير.\nرواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٧، والطبري في \"جامع البيان\" ٢/ ٢٦٨، ٢٦٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٧.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٩، وذكره ابن أبي حاتم ١/ ٣٤٧.\n(٧) رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٧، والطبري في \"جامع البيان\" ٢/ ٢٦٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٧.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٧.\n(٩) ساقطة من (ش).\n(١٠) رواه الطبري في \"جامع البيان\" ٢/ ٢٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٧ (١٧٢٨).","vol":"5","page":158},{"text":"وَلَا تَلْمِزُوا أَنْفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ﴾ (١). وقال (٢) ابن زيد: هو الذبح للأصنام، قُطِع ذلك بالنبي -﵇- حين حج، فعلم أمته (حين حج) (٣) المناسك (٤). دليله قوله ﷿: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ﴾ (٥)، وقوله تعالى: ﴿أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ﴾ (٦). وقال (٧) إبراهيم، ومجاهد، وعطاء: هو السباب (٨). يدل عليه (قول النَّبِيّ - ﷺ -) (٩) \"سباب المسلم (١٠) فسوق، وقتاله كفر\" (١١).\n_________\n(١) الحجرات: ١١.\n(٢) ساقطة من (ش).\n(٣) من (ز).\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٢٧٠. وروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٧ نحوه عن مالك وانظر \"الموطأ\" ١/ ٣٨٩ كتاب الحج، باب الوقوف بعرفة.\n(٥) الأنعام: ١٢١.\n(٦) الأنعام: ١٤٥.\n(٧) ساقطة من (ش).\n(٨) قول مجاهد رواه الثَّوريّ في \"تفسيره\" (ص ٦٣) (٨٨)، والطبري في \"جامع البيان\" ٢/ ٢٧٠. وقول إبراهيم رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٢١٧ (١٣٣٧٩)، والطبري في \"جامع البيان\" ٢/ ٢٧٠.\nوقول عطاء رواه الطبري في \"جامع البيان\" ٢/ ٢٧٠، وورد عنده أنَّه عطاء بن يسار. لكن روى ابن أبي شيبة في \"مصنفه\" ١/ ٣٤٧، عن عطاء بن يسار قال: والفسوق المعاصي. وقد ذكره ابن أبي حاتم مع الذين قالوا: إن الفسوق هي المعاصي.\n(٩) في (ح)، (أ): قوله - ﷺ -.\n(١٠) في (ز): المؤمن.\n(١١) رواه البُخَارِيّ في كتاب الإيمان، باب خوف المؤمن أن يحبط عمله وهو لا يشعر =","vol":"5","page":159},{"text":"وقال ابن عمر: هو (١) (ما نهى الله ﷿ عنه (٢) المحرم) (٣) في حال إحرامه (٤).\nمن قتل الصيد، وتقليم الأظفار، وأخذ الأشعار وما أشبهها (٥). وأما الجدال، فقال ابن مسعود (٦)، وابن عباس (٧)، وعمرو بن دينار (٨)،\n_________\n= (٤٨)، وفي كتاب الأدب، باب ما ينهى من السباب واللعن (٦٠٤٤)، وفي كتاب الفتن، باب قول النَّبِيّ \"لا ترجعوا بعدي كفارًا يضرب بعضكم رقاب بعض\" (٧٠٧٦)، ومسلم في كتاب الإيمان\" باب بيان قول النَّبِيّ -ﷺ-: \"سباب المسلم فسوق وقتاله كفر\" (٦٤).\n(١) ساقطة من (أ).\n(٢) ساقطة من (ش).\n(٣) في (ح): ما نهي المحرم عنه.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٢٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٧ (١٨٢٦)، والحاكم في \"المستدرك\" وقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه ووافقه الذهبي ٢/ ٣٠٣، وعنه البيهقي في \"السنن الكبرى\" ٥/ ٦٧.\n(٥) في (ح): أشبههما.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٢٧١.\n(٧) في (ز): ابن عباس وابن مسعود.\nرواه سعيد بن منصور في \"السنن\" ٣/ ٧٩٩ (٣٩٩)، ٣/ ٨٠١ (٣٤١)، وابن أبي شيبة في \"مصنفه\" ٥/ ٢١٧ (١٣٣٧٦)، وأبو يعلى في \"مسنده\" ٥/ ٩٨ (٢٧٠٩)، والطبري في \"جامع البيان\" ٢/ ٢٧١، ٢٧٢، ٢٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٨ (١٨٣١)، والبيهقي في \"السنن الكبرى\" ٥/ ٦٧.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٢٧٢، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٨.","vol":"5","page":160},{"text":"وسعيد بن جبير (١)، وعكرمة (٢)، والضَّحَاك (٣)، والزهري (٤)، وعطاء ابن يسار (٥)، وعطاء بن أبي رباح (٦)، وقتادة (٧): الجدال أن تماري صاحبك، وتخاصمه حتَّى تغضبه. وقال ابن عمر: هو السباب، والمنازعة (٨)\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٢٧٢.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٢٧٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٨.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٢٧٢، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٨.\n(٤) رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٧، والطبري في \"جامع البيان\" ٢/ ٢٧٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٧٧.\n(٥) عطاء بن يسار الهلالي مولى ميمونة - ﵁ - أبو محمَّد المدنِيُّ.\nثِقَة، فاضل، صاحب مواعظ، وعبادة. ولد سنة (١٩ هـ). وتوفي بالإسكندرية سنة (٩٤ هـ)، وقيل بعد ذلك.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٣٨، \"جامع التحصيل\" للعلائي (ص ٢٣٨)، \"غاية النهاية\" لابن الجزري ١/ ٥١٣، \"تهذيب التهذيب\" لابن حجر ٣/ ١١٠، \"التقريب\" لابن حجر (٤٦٠٥).\nوقوله رواه الطبري في \"جامع البيان\" ٢/ ٢٧٢. وروى ابن أبي شيبة في \"مصنفه\" ٥/ ٢١٨ (١٣٣٨٥) عن عطاء بن يسار قال: الجدال: السباب.\n(٦) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٠٠ (٣٤٠)، وابن أبي شيبة في \"مصنفه\" ٥/ ٢١٨ (١٣٣٨٥)، والطبري في \"جامع البيان\" ٢/ ٢٧١، ٢٧٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٨.\n(٧) رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٧، والطبري في \"جامع البيان\" ٢/ ٢٧٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٨.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٢٧٣، وابن أبي حاتم في \"تفسير القرآن =","vol":"5","page":161},{"text":"وقال القرظي: كانت قريش إذا اجتمعت بمنى قال هؤلاء (١): حجنا أتم من حجكم، وقال هؤلاء: حجنا أتم من حجكم (٢).\nوقال القاسم (٣) بن محمَّد: هو أن يقول بعضهم: الحج اليوم، (وبعضهم يقول) (٤): الحج غدًا (٥). وقال ابن زيد: كانوا يقفون مواقف مختلفة يتجادلون كلهم يدعي أن موقفه موقف إبراهيم ﵇، فقطعه الله ﷿ حين أعلم نبيه ﵇ بمناسكهم (٦).\nوقال مقاتل: قال النَّبِيّ - ﷺ - في حجة الوداع: \"من لم يكن معه\n_________\n= العظيم\" ١/ ٣٤٨ (١٨٣٠)، والحاكم في \"المستدرك\" ٢/ ٣٠٣ وقال: هذا حديث صحيح على شرط مسلم، ولم يخرجاه. ووافقه الذهبي، وعنه البيهقي في \"السنن الكبرى\" ٥/ ٦٧. لكن روى سعيد بن منصور في \"السنن\" ٣/ ٨٠٣ (٣٤٤)، عن ابن عمر قال: الجدال الخصومة. وروى ابن أبي شيبة في \"مصنفه\" ٥/ ٢١٩ (١٣٣٨٩) عنه قال: والجدال: المراء: أن تماري صاحبك حتَّى تغضبه.\n(١) في (ح): يا هؤلاء.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٢٧٤، وذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٤٩٥.\n(٣) في (أ): أبو القاسم.\n(٤) في (ح): ويقول بعضهم.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٢٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٩ (١٨٣٦)، وذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٤٩٥.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٢٧٤، وذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٤٩٥. وروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٩ (١٨٣٤) نحوه عن مالك. وانظر \"الموطأ\" للإمام مالك -الموضع السابق- ١/ ٣٨٩.","vol":"5","page":162},{"text":"هدي، فليحل من إحرامه، وليجعلها عمرة\" فقالوا للنبي ﵇: إنَّا (١) أهللنا بالحج. فذلك جدالهم (في الحج) (٢). وقال مجاهد معناه (٣): ولا شك في الحج أنَّه قد استدار (٤) أنَّه في ذي الحجة، فأبطل النسيء، واستقام الحج كما هو اليوم (٥).\nقال أهل المعاني: ظاهر الآية نفي، ومعناها (٦) نهي، أي: فلا (٧) ترفثوا ولا تفسقوا ولا تجادلوا، كقوله تعالى: ﴿لَا رَيْبَ فِيهِ﴾ (٨) أي: لا ترتابوا (٩).\n_________\n(١) في (ز): إنما.\n(٢) من (أ).\n\"تفسير مقاتل\" ١/ ٩٨، وانظر \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٩٦، وتقدم تخريج حديث ابن عمر والمسور بن مخرمة وليس فيه أنَّهم قالوا له - ﷺ -: إنَّا أهللنا بالحج.\n(٣) من (ح).\n(٤) ساقطة من جميع النسخ.\n(٥) هو في \"تفسيره\" ١/ ١٠٢، ورواه الفراء في \"الأيام والليالي والشهور\" (ص ٤٧)، وعبد الرَّزّاق في \"تفسير القرآن\" ١/ ٧٧، وابن أبي شيبة في \"مصنفه\" ٥/ ٢١٦ (١٣٣٧٧)، والطبري في \"جامع البيان\" ٢/ ٢٧٤ - ٢٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٨ (١٨٣٢)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٩٧ إلى عبد بن حميد.\n(٦) في (ح): ومعناه.\n(٧) في (أ): لا.\n(٨) البقرة: ٢.\n(٩) \"الحجة\" لابن زنجلة (ص ١٢٨)، \"المدخل لعلم تفسير كتاب الله تعالى\" للحدادي (ص ٤٦٥)، \"إملاء ما من به الرَّحْمَن\" للعكبري ١/ ٨٦.","vol":"5","page":163},{"text":"[٣٨٩] حَدَّثَنَا أبو محمَّد الحسن بن أَحْمد بن محمَّد الشَّيبانِيّ (١) إملاءً (٢) قال: أنا أبو حامد أَحْمد بن حمدون بن عمارة الأعمشي (٣)، قال: نا محمَّد بن (عبيد الله) (٤) بن زياد الزِّيادي (٥)، قال: نا فضيل\n_________\n(١) إمام، صدوق، مسند، عدل.\n(٢) ساقطة من (ح).\n(٣) كذا في (ز) وهو والصواب. وأما في (س)، (أ): الأعشى. وفي (ش): الأعمش. والكلمة غير واضحة في (ح).\nوهو أَحْمد بن حمدون بن أَحْمد بن عمارة أبو حامد النَّيْسَابُورِيّ.\nوكان يلقب بالأعمشي؛ لأنه قد جمع حديث الأَعمش واعتنى به. قال الحاكم: أحاديثه كلها مستقيمة. وقال السمعاني: كان كثير المزاح، وكان موثوقًا به فيما سمع. وقال الذهبي: الإِمام، الحافظ، الثقة، تُوفِّي سنة (٣٢١ هـ)، وقد قارب التسعين.\n\"تاريخ جرجان\" للسهمي (ص ٨٤)، \"الأنساب\" للسمعاني ١/ ١٩٠، \"تذكرة الحفاظ\" للذهبي ٣/ ٨٠٥، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٥٣، \"لسان الميزان\" لابن حجر ١/ ١٩٤.\n(٤) في (ز)، (أ): عبد الله.\n(٥) محمَّد بن زياد بن عبيد الله بن زياد الزِّيادي أبو عبد الله البَصْرِيّ.\nيلقب يؤيؤ. ذكره ابن حبان في \"الثِّقات\" وقال: ربما أخطأ. وروى عنه ابن خزيمة في \"صحيحه\". وقال ابن عدي: استشهد به البُخَارِيّ. وقال ابن عساكر: روى عنه البُخَارِيّ كالمقرون. وقال ابن منده: ضعيف. وقال الذهبي: صدوق. وقال ابن حجر: صدوق يخطئ. تُوفِّي في حدود (٢٥٠ هـ).\n\"الثِّقات\" لابن حبان ٩/ ١١٤، \"أسامي من روى عنهم محمَّد بن إسماعيل البُخَارِيّ\" لابن عدي (ص ٢٠٥)، \"الكاشف\" للذهبي (٤٨٥٣)، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٦٤، \"تقريب التهذيب\" لابن حجر (٥٨٨٧)، \"هدي الساري\" لابن حجر (ص ٤٣٨).","vol":"5","page":164},{"text":"ابن عياض (١)، عن منصور (٢)، عن أبي حازم (٣)، عن أبي هريرة، عن النَّبِيّ - ﷺ - قال: \"من حج هذا البيت فلم يرفث ولم يفسق خرج من ذنوبه كيوم ولدته أمه\" (٤).\n_________\n(١) ثِقَة، إمام.\n(٢) منصور بن المعتمر، ثِقَة، ثبت، وكان لا يدلس.\n(٣) سلمان الأَشجعيّ مولى عزة الأشجعية أبو حازم الكُوفيّ.\nثِقَة. تُوفِّي سنة (١٠١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٩٧، \"الكاشف\" للذهبي (٢٠٢١)، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٩، \"تقريب التهذيب\" لابن حجر (٢٤٧٩).\n(٤) [٣٨٩] الحكم على الإسناد:\nإسناده ضعيف فيه محمَّد بن زياد صدوق يخطئ، لكنه توبع من طرق صحيحة، فالحديث حسن لغيره، ومتنه في الصحيحين.\nالتخريج:\nرواه النَّسائيّ في كتاب الحج، باب ما جاء في فضل الحج وثوابه ٥/ ١١٤ (٢٦٢٧)، عن أبي عمار الحسين بن حريث عن الفضيل بن عياض به.\nورواه البُخَارِيّ في كتاب الحج، باب قول الله ﷿: ﴿وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ﴾ (١٨٢٠)، ومسلم في كتاب الحج، باب فضل الحج والعمرة ويوم عرفة (١٣٥٠) (٤٣٨)، وابن ماجه في كتاب المناسك، باب فضل الحج والعمرة (٢٨٨٩)، والإمام أَحْمد في \"مسنده\" ٢/ ٤٨٤ (١٠٢٧٤) كلهم من طريق سفيان الثوري.\nورواه البُخَارِيّ في كتاب الحج، باب قول الله تعالى: ﴿فَلَا رَفَثَ﴾ (١٨١٩)، والدارمي في \"السنن\" (١٨٣٧)، والإمام أَحْمد في \"المسند\" ٢/ ٤١٠ (٩٣١١) كلهم من طريق شعبة.\nورواه مسلم -في الموضع السابق- (١٣٥٠)، والإمام أَحْمد في \"المسند\" ٢/ ٤٩٤ (١٠٤٠٩) من طريق جرير. =","vol":"5","page":165},{"text":"[٣٩٠] وأخبرنا أَحْمد بن أبي بن أَحْمد (١)، قال: أنا المغيرة بن عمرو بن الوليد (٢)، قال: نا المفضل بن محمَّد بن إبراهيم بن مفضل (٣)، قال: نا أبو الحسن أَحْمد بن أبي بزة (٤) المؤذن في المسجد الحرام، قال: نا محمَّد بن يزيد بن خنيس (٥)، قال: نا\n_________\n= ورواه مسلم -في الموضع السابق- (١٣٥٠) وابن ماجه -في الموضع السابق- من طريق مسعر. ورواه مسلم -في الموضع السابق- من طريق أبي عوانة وأبي الأحوص.\nورواه التِّرْمِذِيّ في كتاب الحج، باب ما جاء في فضل الحج وثوابه (٨١١) وقال: حديث حسن صحيح. من طريق سفيان بن عيينة. كلهم عن منصور به بنحوه. ورواه البُخَارِيّ في كتاب الحج، باب فضل الحج المبرور (١٥٢١)، ومسلم -في الموضع السابق- والإمام أَحْمد في \"المسند\" ٢/ ٢٢٩، ٤١٠ (٧١٣٦، ٩٣١٢) كلهم من طريق سيار أبي الحكم، عن أبي حازم به بنحوه.\n(١) من (ح).\nلم يذكر بجرح ولا تعديل.\n(٢) روى حديثًا موضوعًا هو آفته.\n(٣) في (أ): المفضل.\nوهو أبو سعيد الكُوفيّ ثم الجَنَدي. ثِقَة.\n(٤) أَحْمد بن محمَّد بن عبد الله بن القاسم بن أبي بزة البزي. إمام في القراءات، ضعيف الحديث.\n(٥) كذا في (ح)، (ز)، وهامش (س) وهو الصواب. وفي (س): جبير. وفي (ش): زيد بن حبيش. والكلمة غير منقوطة في (أ).\nوهو محمَّد بن يزيد بن خنيس المخزومي مولاهم أبو عبد الله المكيّ.\nقال أبو حاتم: كان شيخًا صالحًا، كتبت عنه بمكة، وكان ممتنعًا من التحديث، فأدخلني عليه ابنه. قال ابن أبي حاتم: فقيل لأبي: فما قولك فيه؟ فقال: ثِقَة. وذكره ابن حبان في \"الثِّقات\" وقال: وكان من خيار النَّاس ربما أخطأ، يجب أن =","vol":"5","page":166},{"text":"وهيب بن الورد (١) قال: كنت أطوف أنا وسفيان الثَّوريّ ليلًا، فانقلب سفيان، وبقيت في الطواف، فدخلت الحجر، فصليت عند الميزاب؛ فبينا (٢) أنا ساجد إذ سمعت كلامًا ما (٣) بين أستار البيت (٤) والحجارة، وهو يقول: يَا جبريل أشكو إلى الله ثم إليك ما يفعل هؤلاء الطائفون حولي من تفكههم في الحديث، ولغطهم\n_________\n= يعتبر حديثه إذا بيَّن السماع في خبره، ولم يرو عنه إلَّا ثِقَة. فأما عبد الله بن مسيب فعنده عنه عجائب كثيرة لا اعتبار بها. وقال الذهبي: قلت: هو وسط. وقال ابن حجر: مقبول. وذكره في المرتبة الأولى من مراتب المدلسين.\nتأخر إلى بعد (١٢٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٢٧، \"الثِّقات\" لابن حبان ٩/ ٦١، \"تهذيب الكمال\" للمزي ٢٧/ ١٥، \"ميزان الاعتدال\" للذهبي ٤/ ٦٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٣٣، \"تقريب التهذيب\" لابن حجر (٦٣٩٦)، \"تعريف أهل التقديس\" لابن حجر (ص ٩٦).\nقلت: هو ثِقَة كما قال أبو حاتم فهو تلميذه وأعرف به، ثم إن أَبا حاتم -كما هو معلوم- من المتشددين في التعديل. ولم أر توثيق أبي حاتم عند المزي ولا الذهبي ولا ابن حجر.\n(١) وُهَيب بن الوَرْد بن أبي الورد القُرشيّ المخزومي مولاهم أبو عثمان ويقال: أبو أمية المكيّ.\nاسمه عبد الوهَّاب، ووهيب لقب غلب عليه. ثِقَة، عابد. تُوفِّي سنة (١٥٣ هـ). \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٤، \"حلية الأولياء\" لأبي نعيم ٨/ ١٤٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٣٤، \"تقريب التهذيب\" لابن حجر (٧٤٨٩).\n(٢) في (أ): فبينما.\n(٣) ساقطة من جميع النسخ، والمثبت من (س).\n(٤) في (أ): الكعبة.","vol":"5","page":167},{"text":"وسومهم (١). قال وهيب (٢): فأولت أن البيت يشكو إلى جبريل (٣).\nوقوله تعالى (٤) ﴿وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ﴾ فيجازيكم به ﴿وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾ قال المفسرون: كان ناس من أهل اليمن يحجون بغير زاد، ويقولون: نحن متوكلون (٥)، ويقولون: نحن (٦) نحج بيت الله فلا يطعمنا، فيتوصلون بالنَّاس، وربما ظلموا النَّاس، وغصبوهم، فأمرهم (٧) الله تعالى أن يتزودوا، ولا يظلموا وأن لا (٨) يكونوا كلًّا ووبالًا على النَّاس، فقال عز من قائل (٩):\n_________\n(١) في (أ): وسفههم.\n(٢) في (أ) في الموضعين: وهب.\n(٣) [٣٩٠] الحكم على الإسناد:\nفي إسناده المغيرة بن عمرو متهم بالوضع، والبزي ضعيف في الحديث.\nالتخريج:\nرواه الآجري في \"مسألة الطائفين\" (ص ٣٠) (٦)، عن أبي بكر عبد الله بن محمد ابن عبد الحميد الواسطيِّ قال: ثنا أحمد بن محمد البزي به بنحوه.\nورواه أبو نعيم في \"حلية الأولياء\" ٨/ ١٥٥ من طريق عبيد الله بن محمد بن يزيد ابن خنيس عن قتيبة بن سعيد أنَّه سأل محمد بن يزيد بن خنيس عن هذِه القصة فأقر بها.\n(٤) ساقطة من (ح).\n(٥) في (ش): المتوكلون.\n(٦) من (ش).\n(٧) في (ح): فأمر.\n(٨) في (ز): ولا.\n(٩) ساقطة من (ش)، (ح)، (أ).","vol":"5","page":168},{"text":"وتزودوا ما تتبلغون (١) به، وتكفون به وجوهكم (٢).\nقال المفسرون: الكعك، والزيت (٣)، والسويق، والتمر ونحوها (٤).\n_________\n(١) في (ز): تبلغون.\n(٢) هذا السبب جمعه المصنف من آثار مفرقة أكثره في حديث ابن عباس الذي رواه البُخاريّ في كتاب الحج، باب قوله تعالى: ﴿وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾ (١٥٢٣)، وأبو داود في كتاب المناسك، باب التزود في الحج (١٧٣٠)، والنَّسائيُّ في \"تفسيره\" ١/ ٢٤٥ (٥٣)، والطبري في \"جامع البيان\" ٢/ ٢٧٩، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٤٠٩ (٢٦٩١)، والخلال في \"الحث على التجارة والصناعة والعمل\" (ص ١٤٧) (١٠٣)، والبيهقيّ في \"السنن الكبرى\" ٤/ ٣٣٢، وفي \"شعب الإيمان\" ٢/ ٧٤ (١١٩٨)، والواحدي في \"أسباب النزول\" (ص ٦٢)، وفي \"الوسيط\" ١/ ٣٠٢ كلهم من طريق عكرمة، عن ابن عباس به بنحوه. وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٩٨ إلى عبد بن حميد وابن المنذر.\nورواه الطبري في \"جامع البيان\" ٢/ ٢٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٤٩ (١٨٣٨) من طريق عطية العوفي عن ابن عباس بمعناه.\nوروي عن عكرمة، وإبراهيم، ومجاهد، والحسن، وقتادة نحوه. انظر: \"تفسير القرآن\" لعبد الرَّزاق ١/ ٧٧، \"السنن\" لسعيد بن منصور ٣/ ٨١١ - ٨١٤ (٣٤٦، ٣٤٧)، \"المصنف\" لابن أبي شيبة ٥/ ٣٣٠ (١٤٠٢٢، ١٤٠٢٤، ١٤٠٢٦)، \"جامع البيان\" للطبري ٢/ ٢٧٩ - ٢٨١، \"الحث على التجارة والصناعة والعمل\" للخلال (ص ١٤٥ - ١٤٩)، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٤٩٦ - ٤٩٩.\n(٣) في (أ): والترتيب.\n(٤) روى ابن أبي حاتم عن سعيد بن جبير في قوله: ﴿وَتَزَوَّدُوا﴾ قال: السويق، والدقيق، والكعك. =","vol":"5","page":169},{"text":"وروى نافع عن ابن عمر قال: كانوا إذا أحرموا ومعهم أزودة رموا بها، واستأنفوا زادًا آخر، فأنزل الله -﷿- ﴿وَتَزَوَّدُوا﴾ (١). نهاهم (٢) عن ذلك، وأمرهم بالتحفظ (في الزاد) (٣) والتزود لمن لم يتزود (٤). وأمرهم بالتقوى، وكف الظلم فقال: ﴿فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى﴾.\nقال أهل الإشارة: ذكرهم الله تعالى سفر الآخرة، وحثهم على التزود للدارين، فإن التقوى زاد الآخرة، قال الشاعر:\nالموت بحر موجه غالب ... تذهب فيه حيلة السابحِ\nيا نفس إنِّي قائل فاسمعي ... مقالة من مشفق ناصحِ (٥)\n_________\n= ثم قال: وروي عن عكرمة، والشعبي، وسالم بن عبد الله، وعطاء الخراساني أنهم قالوا: يتزود من الطَّعام بألفاظ مختلفة، وذكروه.\n\"تفسير القرآن العظيم\" ١/ ٣٥٠.\nوانظر \"جامع البيان\" للطبري ٢/ ٢٧٩ - ٢٨١، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٢٤٨.\n(١) ساقطة من (ح).\n(٢) في (ش)، (ح): ونهاهم.\n(٣) في (ش): والزاد. وفي (ح): للزاد.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٢٧٨، وعزاه السيوطي في \"الدر المنثور\" ١/ ٣٩٨ إلى ابن مردويه.\nقال ابن حجر: وهذا سند صحيح.\n\"العجاب في بيان الأسباب\" ١/ ٤٩٨ - ٤٩٩.\n(٥) البيت ساقط من (ش)، (ح).","vol":"5","page":170},{"text":"لا يصحب الإنسان في قبره ... غير (١) التقى والعمل الصالحِ (٢)\nوقال الأعشى:\nإذا أنت لم ترحل بزاد من التقى ... ولاقيت بعد (٣) الموت من قد تزودا\nندمت على أن لا تكون كمثله ... وأنك لم ترصد كما كان أرصدا (٤)\n[٣٩١] سمعت أبا القاسم الحسن بن محمد النيسابوري (٥) يقول: سمعت أبا عبد الله محمد بن (عبيد الله) (٦) الشافعي (٧) يقول (٨): سمعت محمد بن حيان بن تميم (٩) بالرملة (١٠) يقول (١١): سمعت أحمد بن\n_________\n(١) في (ح): إلَّا.\n(٢) لم أجد قائلها والأبيات في \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٨٩.\nوانظر: \"الشواهد الشعرية في تفسير القرطبي\" ٤/ ٨.\n(٣) في (أ): عند.\n(٤) \"ديوانه\" (ص ١٣٧) من قصيدة يمدح فيها النَّبيّ - ﷺ -.\n(٥) أبو القاسم الحبيبي، قيل: كذَّبه الحاكم.\n(٦) في (أ): عبد الله.\n(٧) محمد بن عبيد الله أبو عبد الله الشَّافعي، لم أجده.\n(٨) زيادة من (ح).\n(٩) محمد بن حيان بن تميم، لم أجده.\n(١٠) الرملة: مدينة بفلسطين كانت قصبتها، وكانت رباطًا للمسلمين، وبينها وبين بيت المقدس اثنا عشر ميلًا. \"مراصد الاطلاع\" لابن عبد الحق ٢/ ٦٣٣.\n(١١) زيادة من (ح).","vol":"5","page":171},{"text":"رباح (١) يقول: قال مالك بن دينار (٢): مات بعض قراء (٣) أهل البصرة فخرجنا في جنازته ودفنَّاه، وانصرفنا، فصعد سعدون المجنون (٤) تلًّا في المقبرة، ونادى المنصرفين:\nألا يا عسكر الأحياء ... هذا عسكر الموتى\nأجابوا الدعوة الصغرى ... وهم منتظرو الكبرى\n_________\n(١) أحمد بن رباح، لعله أحمد بن رياح.\nقاضي البصرة، وكان صاحبًا لأحمد بن أبي دؤاد. تولى القضاء سنة (٢٢٣ هـ)، وعزل سنة (٢٣٩ هـ).\n\"أخبار القضاة\" لوكيع ٢/ ١٧٥، \"المؤتلف والمختلف\" للدارقطني ٢/ ١٠٤٢، \"الإكمال\" لابن ماكولا ٤/ ١٨، \"تبصير المنتبه\" لابن حجر ٢/ ٥٨٨.\n(٢) مالك بن دينار: صدوق، ثقة.\nتوفي قبل سعدون المجنون بستين سنة فيبعد أن يروي عنه، ومن المحتمل أن يكون الوارد في هذِه القصة غير مالك بن دينار الزَّاهد.\n(٣) ساقطة من (ح).\n(٤) سعدون المجنون يقال اسمه سعيد ولقبه سعدون وكنيته أبو عطاء.\nمن عقلاء المجانين، وحكمائهم. قيل: صام ستين سنة فخف عقله. سكن البصرة، له أخبار وملح، ونظم، ونثر يستحسن، طرف البلاد، ودونت أخباره، توفي سنة (١٩٠ هـ).\n\"عقلاء المجانين\" لأبي القاسم النيسابوري (ص ١١٤ - ١٣٨)، \"المنتظم\" لابن الجوزي ٩/ ١٨٥، \"فوات الوفيات\" للكتبي ١٥/ ١٩١، \"البداية والنهاية\" لابن كثير ١٠/ ٢١١.","vol":"5","page":172},{"text":"يحثّون على الزاد ... وما الزاد سوى التقوى\nيقولون لكم جدوا ... فهذا غاية الدُّنيا (١)\nقال الله -﷿-: ﴿وَاتَّقُونِ يَاأُولِي الْأَلْبَابِ﴾ أي (٢): يا ذوي العقول والبصائر (٣).\n\n<span data-type=\"title\" id=toc-570>١٩٨ </span>- قوله -﷿-: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ﴾\nقال المفسرون: كان ناس من العرب\" (٤) يتجرون في أيَّام الحج، وإذا دخل العشر كفوا عن (الشراء (٥) والبيع) (٦)، فلم تقم لهم سوق،\n_________\n(١) [٣٩١] الحكم على الإسناد:\nشيخ المصنف كذَّبه الحاكم، وفيه من لم أجده.\nالتخريج:\nالأثر رواه أبو القاسم الحسن بن محمد بن حبيب النيسابوري -شيخ المصنف- في كتابه \"عقلاء المجانين\" (ص ١٣٤).\nوالأبيات رواها البيهقي في \"الزهد الكبير\" (ص ٢٦٧) (٦٩٢)، من أبي عبد الرحمن السلمي قال: أنشدنا شافع بن أحمد قال: أنشدني الحسين بن الحسن قال: أنشدنا أبو هفان الشاعر وقد مررنا بمقبرة بسامراء فذكرها.\n(٢) ساقطة من (ش)، (ح)، (ز). والآية في (ح): ﴿فَاتَّقُوا اللهَ يَاأُولِي الْأَلْبَابِ﴾.\n(٣) ساقطة من (ح).\n(٤) ساقطة من (أ).\n(٥) كذا في (ش). وفي (س)، (ح)، (ز) كتبت: اليسرى.\n(٦) في (أ): البيع والشراء.","vol":"5","page":173},{"text":"وكانوا يسمون من يخرج (١) إلى الحج ومعه تجارة: الداج (٢)؛ فأنزل الله تعالى هذِه الآية، وأباح التجارة في الحج (٣). قال ابن عباس: كانت عكاظ (٤)، ومجنة (٥)، وذو المجاز (٦) أسواقًا في الجاهلية\n_________\n(١) في (أ): خرج.\n(٢) قال أبو عبيد: الداج: الذين يكونون مع الحاج مثل: الأجراء، والجمالين، والخدم، وأشباههم، وقال الأصمعي: إنَّما قيل لهم: داج؛ لأنهم يدجون على الأرض.\n\"غريب الحديث\" ٢/ ٣١٠.\n(٣) هذا السبب جمعه المصنف من آثار مفرقة عن ابن عباس، وسعيد بن جبير، ومجاهد، والحسن، وقتادة.\nانظر: \"جامع البيان\" للطبري ٢/ ١٨٢ - ١٨٥، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٢٥٠ - ٢٥٣، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٠١ - ٥٠٤.\n(٤) قال اللَّيث: سمي عكاظ عكاظًا؛ لأنَّ العرب كانت تجتمع فيه، فيعكظ بعضهم بعضًا بالفخار؛ أي يَدْعَك. وكان قبائل العرب تجتمع فيه كل سنة يتفاخرون، ويحضر شعراؤهم، ويتناشدون ما أحدثوا من الشعر. ويمكن تحديده اليوم بأنه يقع شمال شرقي الطائف على قرابة خمسة وثلاثين كيلًا في أسفلوادي شرب. \"معجم البلدان\" لياقوت ٤/ ١٤٢، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٢١٥).\n(٥) مجنة: اسم سوق للعرب في الجاهلية، قال الأصمعي: وكانت مجنة بكر الظهران قرب جبل يقال له: الأصفر، وهو بأسفل مكّة على قدر بريد منها. ويرى الأستاذ عاتق البلادي أن مدينة بحرة المعروفة الآن هي مجنة السوق، أو أنَّه غير بعيد منها.\n\"معجم البلدان\" لياقوت ٥/ ٥٨، \"معالم مكة التاريخية والأثرية\" لعاتق البلادي (ص ٢٤٦).\n(٦) ذو المجاز: سوق للعرب كان يقام في الجاهلية ثمانية أيَّام قبل يوم عرفة، ويقع =","vol":"5","page":174},{"text":"كانوا يتجرون بها في الموسم، وكان أكثر معايشهم منها (١)، فلما جاء الإسلام كأنهم تأثَّموا بها (٢)، فسألوا رسول الله (٣) - ﷺ -، فأنزل الله تعالى هذِه الآية (٤).\n_________\n= في شمالها على نصف المسافة تقريبًا بينها وبين الشرائع. ويبعد عن حدود الحرم الشرقية ثمانية أكيال.\n\"معجم البلدان\" لياقوت ٥/ ٥٥، \"معالم مكة التاريخية والأثرية\" لعاتق البلادي (ص ٢٤٣).\n(١) في (أ): فيها.\n(٢) في (ش)، (أ): فيها. وفي (ح): منها.\n(٣) في (ح)، (ز): النَّبيّ.\n(٤) رواه البُخاريّ في كتاب الحج، باب التجارة أيَّام الموسم والبيع في أسواق الجاهلية (١٧٧٠)، وفي كتاب التفسير، باب تفسير سورة البقرة قوله: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ﴾ (٤٥١٩)، وفي كتاب البيوع، باب ما جاء في قول الله -﷿-: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ﴾ (٢٠٥٠)، وباب الأسواق التي كانت بالجاهلية، (٢٠٩٨). ورواه عبد الرَّزاق في \"تفسير القرآن\" ١/ ٧٨، وسعيد بن منصور في \"السنن\" ٣/ ٨١٨ (٣٥٠)، والطبري في \"جامع البيان\" ٢/ ٢٨٣، ٢٨٤، ٢٨٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥١ (١٨٤٦)، والنحاس في \"معاني القرآن\" ١/ ١٣٥، والطبراني في \"المعجم الكبير\" ١١/ ١٣١ (١١٢١٣)، والبيهقيّ في \"السنن الكبرى\" ٤/ ٣٣٣، والواحدي في \"أسباب النزول\" (ص ٦٢)، والبغوي في \"معالم التنزيل\" ١/ ٢٢٧، كلهم من طريق عمرو بن دينار عن ابن عباس به.\nورواه أبو داود في كتاب المناسك، باب الكرى (١٧٤٣)، وابن خزيمة في \"صحيحه\" ٤/ ٣٥١ (٣٠٥٤)، الحاكم في \"المستدرك\" ٢/ ٣٠٤ وقال: هذا حديثٌ صحيحٌ على شرط الشيخين، ولم يخرجاه. ووافقه الذهبي، والبيهقيّ في \"السنن الكبرى\" ٤/ ٣٣٣ كلهم من طريق عبيد بن عمير. =","vol":"5","page":175},{"text":"وقال أبو أمامة التَّيميُّ (١): قلت لابن عمر: إنا قوم نُكْرِي (٢)، فيزعمون أنَّه ليس لنا حج؟ فقال: ألستم تحرمون كما يحرمون، وتطوفون كما يطوفون، وترمون كما يرمون؟ ! قلت؟ بلى. قال: أنت حاج، جاء رجل إلى النَّبيّ - ﷺ -، فسأله عن الذي سألتني عنه فلم يدر إما يقول له) (٣) حتى نزل جبريل - ﵇ - بهذِه الآية (٤).\n_________\n= ورواه سعيد بن منصور في \"السنن\" ٣/ ٨١٩ (٣٥١)، وأبو داود في كتاب المناسك، باب التجارة في الحج (١٧٣١)، والطبري في \"جامع البيان\" ٢/ ٢٨٣، ٢٨٤ من طريق مجاهد.\nمجاهد وعبيد كلاهما عن ابن عباس به بمعناه.\n(١) أبو أمامة ويقال: أبو أميمة التَّيميُّ الكوفيِّ.\nقال يَحْيَى بن معين: ثقة لا يعرف اسمه. وقال أبو زرعة: لا بأس به. وقال البُخاريّ. يقال اسمه: عمرو بن أسماء. وقال الذهبي: ثقة. وقال ابن حجر: مقبول. من الرابعة.\n\"الكنى\" للبخاري الملحق بالجزء الثامن من كتاب \"التاريخ الكبير\" للبخاري (ص ٤)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٣٠، ٣٣١، \"الأسامي والكنى\" لأبي أحمد الحاكم ٢/ ١٧، \"الكاشف\" للذهبي (٦٥٠٢)، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٨٣، \"تقريب التهذيب\" لابن حجر (٧٩٤٦).\nقلت: هو ثقة، كما قال الذهبي فقد روى عنه أكثر من واحد، وقد وثق.\n(٢) الكَرِيُّ بوزن الصبي: الذي يُكْرِي دابته فَعيل بمعنى مُفْعِل.\n\"النهاية\" لابن الأثير ٤/ ١٧٠.\n(٣) ساقطة من (ح)، (ز)، (أ). وفي (ز): ما يقول.\n(٤) ساقطة من (ح).\nرواه أبو داود في كتاب المناسك، باب الكري (١٩٠٩) (١٧٣٣)، والإمام أحمد في \"مسنده\" ٢/ ١٥٥، والطيالسي في \"مسنده\" (ص ٢٥٩) (١٩٠٩)، وسعيد بن =","vol":"5","page":176},{"text":"﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ﴾ أي: حرج ﴿أَنْ تَبْتَغُوا فَضْلًا﴾ أي (١): رزقًا ﴿مِنْ رَبِّكُمْ﴾ يعني: التجارة. وكان ابن عباس يقرؤها (٢) (ليس عليكم جناح أن تبتغوا فضلًا من ربكم في مواسم الحج) (٣).\n_________\n= منصور في \"السنن\" ٣/ ٨٢٠ (٣٥٢)، وابن أبي شيبة في \"مصنفه\" ٥/ ١٤٥ (١٢٩٩٤)، وابن خزيمة في \"صحيحه\" ٤/ ٣٥٠ (٣٠٥١)، والطبري في \"جامع البيان\" ٢/ ٢٨٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥١ (١٨٤٥)، والدارقطني في \"السنن\" ٢/ ٢٦٢، وابن مندة في \"فتح الباب في الكنى والألقاب\" (ص ٨٩)، والحاكم في \"المستدرك\" ١/ ٦١٨ وقال: هذا حديثٌ صحيحٌ الإسناد، ولم يخرجاه، والبيهقيّ في \"السنن الكبرى\" ٤/ ٣٣٣، ٦/ ١٢١، والواحدي في \"أسباب النزول\" (ص ٦٢) كلهم من طرق عن العلاء بن المسيب. ورواه الإمام أحمد في \"المسند\" ٢/ ١٥٥ (٦٤٣٥)، وابن خزيمة في \"صحيحه\" ٤/ ٣٥١ (٣٠٥٢)، والطبري في \"جامع البيان\" ٢/ ٢٨٢، والدارقطني في \"السنن\" ٢/ ٢٩٣ كلهم من طريق الحسن بن عمرو الفقيمي، كلاهما من أبي أمامة به. وفي بعض الطرق لا يصرح بأبي أمامة ويقال: رجل من تيم. وعزاه الزيلعي إلى عبد الرَّزاق وإسحاق بن راهويه في \"مسنده\".\n\"تخريج أحاديث وآثار الكشاف\" ١/ ١٢٦.\nورواه الطبري في \"جامع البيان\" ٢/ ٢٨٣ من طريق شعبة، من أبي أميمة به مختصرًا موقوفًا.\nوالحديث صححه الشَّيخ أحمد شاكر والألباني.\nانظر: حاشية \"جامع البيان\" للطبري ٤/ ١٦٩، \"صحيح ابن خزيمة\" ٤/ ٣٥٠.\n(١) من (أ).\n(٢) في (ح): يقرأ.\n(٣) رواه البُخاريّ في البيوع، باب ما جاء في قول الله تعالى ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ﴾ ٣/ ٥ (٢٠٥٠)، وباب الأسواق التي كانت بالجاهلية ٣/ ١٢١ (٢٠٩٨)، وأبو داود في المناسك، باب الكري ٢/ ١٤٦ (١٧٣٤)، وأبو عبيد في \"فضائل =","vol":"5","page":177},{"text":"[٣٩٢] أخبرني (الحسين بن محمد بن الحسين (١» (٢) قال: نا محمد بن الحسن (٣) بن صقلاب (٤) قال: نا محمد بن خريم (٥) قال: نا أبو عبد الغني المقرئ (٦) قال:\n_________\n= القرآن\" (ص ٢٩١)، وابن خزيمة في \"صحيحه\" ٤/ ٣٥١ (٣٠٥٤)، وابن أبي داود في \"المصاحف\" (ص ٧٤)، والحاكم في \"المستدرك\": وقال: هذا حديث صحيح على شرط الشيخين، ولم يخرجاه. والبيهقيّ في \"السنن الكبرى\" ٤/ ٣٣٣، وعزاه ابن حجر إلى ابن أبي عمر في \"مسنده\". \"فتح الباري\" ٣/ ٥٩٥. وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٠٠ إلى وكيع، وعبد بن حميد، وابن المنذر.\nوالقراءة عزاها إلى ابن عباس ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٩)، والكرماني في \"شواذ القرآن\" (٣٧ ب).\n(١) الحسين بن محمد بن فنجويه أبو بكر الثَّقفيُّ، ثقة، صدوق، كثير الرّواية للمناكير.\n(٢) في (ش)، (أ): الحسن بن محمد بن الحسن.\n(٣) من (ش)، (ح). وفي باقي النسخ: الحسين.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) محمد بن خريم بن محمد بن عبد الملك العقيلي أبو بكر الدّمشقيُّ.\nقال ابن حجر: لم أو فيه تضعيفًا. توفي سنة (٣١٦ هـ)، وهو من أبناء التسعين.\n\"سير أعلام النبلاء\" للذهبي ١٤/ ٤٢٨، \"العبر\" للذهبي ١/ ٤٧٢، \"لسان الميزان\" لابن حجر ٥/ ١٥٤.\n(٦) الحسن بن علي بن عيسى أبو عبد الغني القسطلي الأردني وفي بعض المصادر الأزدي.\nقال ابن عدي: روى عن عبد الرَّزاق أحاديث لا يتابع عليها في فضائل على وغيره. وقال ابن حبان: يروي عن مالك وغيره من الثقات، ويضع عليهم، لا تحل كتابة حديثه، ولا الرّواية عنه بحال.\nوقال أبو نعيم والحاكم: حدث عن مالك أحاديث موضوعة. وتعقبهم ابن عساكر =","vol":"5","page":178},{"text":"نا عبد الرَّزاق (١) قال: أنا مالك (٢)، من أبي الزناد (٣)، عن الأعرج (٤)، من أبي هريرة قال: قال رسول الله - ﷺ -: \"إذا كان يوم عرفة غفر الله -﷿- للحاج المخلص (٥)، بهذا كان ليلة المزدلفة غفر الله للتجار، وإذا كان يوم منى غفر الله للجمالين، وإذا كان عند جمرة العقبة غفر الله للسُّؤال، ولا يشهد ذلك الموقف خلق ممن قال: لا إله إلَّا الله (إلَّا غفر له) (٦) \" (٧).\n_________\n= بأنه ما أدرك مالكًا.\n\"المجروحين\" لابن حبان ١/ ٢٤٠، \"الكامل\" لابن عدي ٢/ ٣٣٦، \"تاريخ دمشق\" لابن عساكر ١٣/ ٣١٢، \"ميزان الاعتدال\" للذهبي ١/ ٥٠٥، \"لسان الميزان\" لابن حجر ٢/ ٢٢٦.\n(١) عبد الرَّزاق بن همام الصنعاني، ثقة، حافظ.\n(٢) مالك بن أنس، رأس المتقنين وكبير المتثبتين.\n(٣) عبد الله بن ذكوان القرشي مولاهم أبو عبد الرحمن المدني.\nالمعروف بأبي الزناد. ثقة، فقيه، توفي سنة ثلاثين ومائة، وقيل بعدها، وله ست وستون سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٤٩، \"طبقات الفقهاء\" للشيرازي (ص ٦٥)، \"جامع التحصيل\" للعلائي (ص ٢١٠)، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٢٩، \"تقريب التهذيب\" لابن حجر (٣٣٠٢).\n(٤) عبد الرحمن بن هرمز الأعرج، ثقة، ثبت.\n(٥) في (ش): الخلص. وفي (ح): الخاص. وفي (أ): الخالص.\n(٦) في (ش)، (ز): (إلَّا غفر الله له).\n(٧) [٣٩٢] الحكم على الإسناد:\nالحديث موضوع في إسناده الحسن بن علي أبو عبد الغني وضاع وقد حكم ابن حبان والدارقطني والذهبي على الحديث بالوضع. =","vol":"5","page":179},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nرواه ابن عبد البر في \"التمهيد\" ١/ ١٢٧ من طريق محمد بن عبد الله القاضي وعلي ابن محمد الطُّوسي كلاهما عن محمد بن خريم به. وقال ابن عبد البر: هذا حديث غريب من حديث مالك وليس محفوظًا عنه إلَّا من هذا الوجه.\nورواه ابن حبان في \"المجروحين\" ١/ ٢٤٠، وعنه الدارقطني في \"غرائب مالك\" كما عزاه إليه ابن حجر في \"لسان الميزان\" ٢/ ٢٢٧، ومن طريق الدارقطني رواه ابن الجوزي في \"الموضوعات\" ٢/ ٥٩٤. ورواه ابن عساكر في \"تاريخ دمشق\" ١٣/ ٣١٣ من طريق ابن عدي. كلاهما -ابن حبان وابن عدي- عن عمر بن سعيد بن سنان، من أبي عبد الغني الأردني به. وسقط من كتابى \"المجروحين\" و\"الموضوعات\" ذكر عبد الرَّزاق.\nوذكر ابن حجر أن الدارقطني رواه في \"غرائب مالك\" من وجهين من أبي عبد الغني، وأن عنده: عن عبد الرَّزاق. قال: فالظاهر أن عبد الرَّزاق سقط من النسخة أي نسخة كتاب \"المجروحين\" لابن حبان التي نقل منها الذهبي. \"لسان الميزان\" لابن حجر ٢/ ٢٢٧.\nقلت: الذي يظهر لي أن ابن حبان رواه هكذا بإسقاط عبد الرَّزاق؛ لأنَّه قال في ترجمة الرجل -كما سبق-: يروي عن مالك. ونقله عن ابن حبان ابن الجوزي، والذهبي والسيوطي.\nانظر \"الموضوعات\" لابن الجوزي ٢/ ٥٩٤، \"ميزان الاعتدال\" للذهبي ١/ ٥٠٥، \"اللآلئ المصنوعة\" للسيوطي ٢/ ١٢٤.\nقال ابن حبان: وهذا شيء ليس من كلام رسول الله - ﷺ -، ولا من حديث أبي هريرة، ولا الأعرج، ولا أبي الزناد، ولا مالك.\n\"المجروحين\" ١/ ٢٤١.\nوقال الدارقطني: هذا حديث باطل؛ وضعه أبو عبد الغني على عبد الرَّزاق.\n\"قوه الحجاج في عموم المغفرة للحجاج\" للحافظ ابن حجر (ص ٩٧). و\"تاريخ دمشق\" لابن عساكر.\nقال الدارقطني: منكر تفرد به الحسن بن علي. =","vol":"5","page":180},{"text":"قوله -﷿- (١): ﴿فَإِذَا أَفَضْتُمْ مِنْ عَرَفَاتٍ﴾ أي: رجعتم، ودفعتم بكثرة (٢)، يقال: أفاض القوم في الحديث إذا لمندفعوا فيه، وأكثروا التصرف، قال الشاعر:\nفلما أفضنا في الحديث وأسمحت ... أتتنا عيون بالنميمة تضربُ (٣)\nوأصلها من قول العرب: أفاض الرجل ماءه إذا صبّه، وأفاض البعير بجرته إذا رمى، ودفع بهامش كرشه، قال الراعي يصف الإبل:\nفأفضن بعد كُظُومِهنَّ (٤) بجرةٍ ... من ذي الأبارقِ إذ رَعَيْنَ حَقيلا (٥)\n_________\n= وعزاه المتقي الهندي في \"كنز العمال\" ٥/ ٦٩ إلى الديلمي في \"مسند الفردوس\".\nوقال الذهبي: وضعه الحسن بن علي الأزدي. \"ترتيب الموضوعات\" (ص ١٨٥) (٥٩٨).\n(١) ساقطة من (ح)، (أ).\n(٢) \"تفسير غريب القرآن\" لابن قتيبة (ص ٧٩)، \"غريب القرآن وتفسيره\" لليزيدي (ص ٨٩).\n(٣) لم أهتد إلى قائله ولم أجد من ذكره.\n(٤) كذا في (ش)، (ح)، (أ)، وأمَّا في (س)، (ز): لطومهن.\n(٥) البيت في \"ديوانه\" (ص ٥٢)، وفي \"جمهرة اللغة\" لابن دريد ٢/ ١٧٩، وقال: ويروى ذي الأباطل، \"معجم ما استعجم\" للبكري ٢/ ٤٦٠، وقال: ورواه أبو حاتم: من ذي الأباطح، وفي \"معاني القرآن\" للزجاج ١/ ٢٧٢.\nقال ياقوت: قال ثعلب: ذو الأبارق وحقيل موضع واحد، فأراد من ذي الأبارق إذا رعينه، والكظم إمساك الفم. فلما ابتل ما في بطونها أفضن بجرة، والمعنى: أنها إذا رعيت حقيلًا أفاضت بذي الأبارق.\n\"معجم البلدان\" ٢/ ٢٧٩ - ٢٨٠.","vol":"5","page":181},{"text":"ويقال أفاض الرجل بالقداح إذا ضرب بها؛ لأنها تقع متفرقة، قال أبو ذرّيب (١) يصف الحمار والأتن (٢):\nوكأَنَّهُنَّ رِبابةٌ وكأنه ... يَسَرٌ يُفِيضُ على القِدَاحِ ويَصْدَعُ (٣)\nولا تكون الإفاضة في اللغة إلَّا من تفرق، أو كثرة. قال عمر بن الخطاب - ﵁ -: الإفاضة: الإيضاع (٤).\n_________\n(١) في (ح) ذيب.\n(٢) في (ح): والإبل.\n(٣) البيت في \"ديوان الهذليين\" ١/ ٦، \"المفضليات\" للضبي (ص ٤٢٤)، \"معاني القرآن\" للزجاج ١/ ٢٧٢، \"تهذيب اللغة\" للأزهري ١٢/ ٧٨ (فيض)، والرِّبابة: خرقة تغطى بها القداح، ويقال: الربابة هنا هي القداح واليَسَر الذي يضرب بها.\nمن \"الديوان\" ١/ ٦.\nوانظر \"شرح أشعار الهذليين\" للسكري ١/ ١٨.\n(٤) يقال: وضع البعير يضع وضعًا إذا ما عدا، وأوضعه راكبه إيضاعًا؛ إذا حمله على سرعة السير، وهو فوق الخبب.\n\"غريب الحديث\" للحربي ٣/ ٩١٢، \"النهاية\" لابن الأثير ٥/ ١٩٦، \"فتح الباري\" لابن حجر ٣/ ٥٢٣.\nوالأثر رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥٢ (١٨٥٠، ١٨٥٣) ولكن فيه عن ابن عمر. والذي يغلب على ظني أن الصواب عن عمر؛ لأنَّه من رواية المعرور بن سويد الذي يروي عن عمر، ولا يعرف له رواية عن ابن عمر. انظر \"تهذيب الكمال\" للمزي ٢٨/ ٢٦٢، وقد نقل الأثر بإسناده ومتنه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٢٥٦ عن عمر.\nوقد روى البيهقي في \"السنن الكبرى\" ٥/ ١٢٦ من طريق المسور بن مخرمة قال: إن عمر بن الخطاب - ﵁ - كان يوضع ويقول: =","vol":"5","page":182},{"text":"﴿مِنْ عَرَفَاتٍ﴾ القراءة بالكسر والتنوين؛ لأنها جمع عرفة مثل: مسلمات ومؤمنات، فسميت بها بقعة واحدة مثل قولهم: ثوب أخلاق، وأرض سباسب (١)، يجمع بما حولها، فلما سميت بها (٢) البقعة الواحدة صرفت؛ إذ كانت مصروفة قبل أن تسمى بها البقعة؛ تركًا منهم لها (٣) على أصلها، فإذا كانت في الأصل بقعة واحدة، ولم تكن جمعًا تركوا إجراءها، ونصبوا تاءها في حال الخفض، مثل: عانات (٤)، وأذرعات، فرقًا بين الاسم والجمع (٥).\nواختلف العلماء في المعنى الذي لأجله قيل للموقف: عرفات، وليوم الوقوف بها: يوم (٦) عرفة، فقال الضَّحَّاك: إن آدم - ﵇ - لما أُهبط وقع بالهند، وحواء بجدة، فجعل آدم يطلب حواء، وهي تطلبه، فاجتمعا (٧) بعرفات يوم عرفة، وتعارفا، فسمي اليوم (٨) عرفة،\n_________\n= إليك تعدو قلقًا وضينها ... مخالف دين النصارى دينها\nوكان ابن الزُّبير يوضع أشد الإيضاع أخذه عن عمر -يعني: الإيضاع.\n(١) في (ز): نساسيب.\n(٢) ساقطة من (أ).\n(٣) ساقطة من (أ).\n(٤) في (أ): غايات.\n(٥) في (ح): وبين الجمع. وفي (أ): الجمع والاسم.\n\"معاني القرآن\" للأخفش ١/ ٣٥٨، \"الكتاب\" لسيبوي ٣٥/ ٢٣٣، \"المقتضب\" للمبرد ٣/ ٣٣١، \"جامع البيان\" للطبري ٢/ ٢٨٥ - ٢٨٧، ٤/ ١٧٤.\n(٦) ساقطة من (ش)، (ح).\n(٧) كذا في جميع النسخ. وأمَّا في (س): فاجتمعوا.\n(٨) في (ح): باليوم.","vol":"5","page":183},{"text":"والموضع عرفات (١).\n[٣٩٣] وأخبرنا الحسين بن محمد بن فنجويه (٢)، قال: نا محمد بن خلف (٣)، قال: نا إسحاق بن محمد (٤)، (قال: نا أبي (٥» (٦)، قال: نا\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٢١٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٣٩١، وذكره الماوردي في \"النكت والعيون\" ١/ ٢٦١، وابن عطية في \"المحرر الوجيز\" ١/ ٢٧٤ دون عزو لأحد.\nوروى الطبري في \"تاريخ الرسل والملوك\" ١/ ١٢١ من طريق الكلبي من أبي صالح، عن ابن عباس نحوه.\nوقال ابن كثير: وقد ذكر المفسرون الأماكن التي هبط فيها كل منهما، ويرجع حاصل تلك الأخبار إلى الإسرائيليات، والله أعلم بصحتها، ولو كان في تعيين تلك البقاع فائدة تعود على المكلفين في أمر دينهم أو دنياهم لذكرها الله تعالى أو رسوله.\n\"تفسير القرآن العظيم\" ٦/ ٢٧٦.\n(٢) ثقة، صدوق، كثير الرّواية للمناكير.\n(٣) ثقة.\n(٤) إسحاق بن محمد بن مروان الغزال القطان أبو العباس الكوفيِّ.\nقدم بغداد، وحدث بها عن أبيه. قال الدارقطني: جعفر وإسحاق ابنا محمد بن مروان ليسا ممن يحتج بحديثهما. وقال الحجاجي: يتكلمون فيه. توفي سنة (٣١٨ هـ).\n\"تاريخ بغداد\" للخطيب ٦/ ٣٩٣، \"ميزان الاعتدال\" للذهبي ١/ ٢٠٠، \"لسان الميزان\" لابن حجر ١/ ٣٧٥.\n(٥) محمد بن مروان القطان.\nقال الدارقطني: شيخ من الشيعة حاطب ليل، متروك، لا يكاد يحدث عن ثقة.\n\"لسان الميزان\" لابن حجر ٥/ ٣٧٦.\n(٦) ساقطة من (أ).","vol":"5","page":184},{"text":"إبراهيم بن عيسى (١)، قال: نا علي بن علي (٢)، عن (٣) أبي حمزة الثمالي (٤)، عن السدي (٥) قال: إنَّما سميت عرفات؛ لأنَّ هاجر حملت إسماعيل ﵉، فأخرجته من عند سارَّة، وكان إبراهيم - ﵇ - غائبًا، فلما قدم لم يَر إسماعيل، وحدثته سارة بالذي صنعت هاجر، فانطلق في طلب إسماعيل، فوجده مع هاجر بعرفات؛ فعرفه؛ فسميت عرفات (٦).\n_________\n(١) إبراهيم بن عيسى بن أيوب الخزاز الكوفيِّ.\nذكره علي بن الحكم وغيره في رجال الشيعة، وقال: روى عن الصادق والكاظم، روى عنه الحسن بن محبوب.\n\"لسان الميزان\" لابن حجر ١/ ٨٨.\n(٢) علي بن علي بن السَّائب بن يزيد بن ركانة القرشي الكوفيِّ.\nقال ابن الجنيد: قلت ليحيى بن معين: من علي بن علي؟ قال: ابن السَّائب، كوفي ثقة، قلت له: يحدث عنه غير شريك؟ قال: ما علمت. وذكره ابن حبان في \"الثقات\". وقال عباس عن ابن المغيرة: لم يرو عنه إلَّا شريك. قال الخطيب: قد شارك شريكًا في الرّواية عنه قيس بن الرَّبيع.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٩٧، \"سؤالات ابن الجنيد\" ليحيى بن معين (ص ٢٨٩)، \"الثقات\" لابن حبان ٧/ ٢١٠، \"لسان الميزان\" لابن حجر ٤/ ٢٤٥.\n(٣) في (ش): بن.\n(٤) في (ز): الشامي. وكتب في هامشها: السامي. وفي (أ): أبي صخرة اليماني. وهو ثابت بن أبي صفية -واسمه دينار ويقال: سعيد- الثمالي، أبو حمزة الكوفيِّ. ضعيف، رافضي.\n(٥) صدوق، يهم، رمي بالتشيع.\n(٦) [٣٩٣] الحكم على الإسناد:\nإسناده ضعيف جدًا فيه جماعة من الضعفاء.","vol":"5","page":185},{"text":"[٣٩٤] وأخبرنا الحسين بن محمد (١)، قال: أنا هارون بن محمد (٢) العطار (٣)، قال: نا أبو الشعثاء إبراهيم بن أحمد بن أبي الشعثاء السيرواني (٤)، قال: نا أبو منصور سليمان بن محمد (٥)، (قال: نا) (٦) أيوب بن محمد الوزَّان (٧)، قال:\n_________\n= التخريج:\nلم أجد من أخرجه، وذكره الفخر الرازي في \"مفاتيح الغيب\" ٥/ ١٤٨، وأبو حيان في \"البحر المحيط\" ٢/ ٩٢.\n(١) ثقة، صدوق، كثير الرّواية للمناكير.\n(٢) في (ش)، (ح) زيادة: بن هارون. وفي (ز): هارون بن محمد عن هارون. وفي (أ): الحسين بن محمد بن فنجويه ثنا محمد بن خلف أنا هارون بن محمد.\n(٣) هارون بن محمد العطار لم أجد له ترجمة.\nوقد ذكره الذهبي في \"سير أعلام النبلاء\" ١٧/ ٣٨٣ في شيوخ ابن فنجويه.\n(٤) في (أ): الشرواني.\nوهو: إبراهيم بن أحمد بن أبي الشعثاء السيرواني.\nلم أجد له ترجمة.\n(٥) سليمان بن محمد بن الفضل بن جبريل أبو منصور النهرواني.\nقال الدارقطني: ضعيف. توفي سنة (٢٨٧ هـ).\n\"سؤالات الحاكم للدارقطني\" (ص ١١٨)، \"تاريخ بغداد\" للخطيب ٩/ ٥٩، \"لسان الميزان\" لابن حجر ٣/ ١٠٣.\n(٦) ساقطة من (أ).\n(٧) في (ش)، (أ): الورَّاق.\nوهو أيوب بن محمد بن زياد الوزَّان مولى ابن عباس أبو محمد الرقي.\nثقة. توفي سنة (٢٤٧ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٥٨، \"تهذيب التهذيب\" لابن حجر ١/ ٢٠٧، \"تقريب التهذيب\" لابن حجر (٦٢٤).","vol":"5","page":186},{"text":"نا يعلي بن أشدق (١)، قال: نا عبد الله ابن جراد (٢) قال: قال رسول الله\n_________\n(١) في (ح)، (ز)، (أ): الأشدق.\nوهو يعلي بن الأشدق العقيلي أبو الهيثم الجزري الحراني.\nقال البُخاريّ: لا يكتب حديثه. وقال ابن عدي: يروي عن عمه عبد الله بن جراد عن النَّبيِّ - ﷺ - أحاديث كثيرة مناكير، وهو وعمه غير معروفين. وقال ابن حبان: كان شيخًا كبيرًا لقي عبد الله بن جراد، فلما كبر اجتمع عليه من لا دين له؛ فدفعوا له شبيهًا بمائتي حديث نسخة عن عبد الله بن جراد عن النَّبيِّ - ﷺ -، وأعطوه إياها، فجعل يحدث بها، وهو لا يدري ... لا يحل الرّواية عنه بحال. وقال أبو مسهر: كُنَّا نسخر به. وقال الذهبي: كذاب، كان حيًّا في دولة الرشيد.\n\"التاريخ الصَّغير\" للبخاري ٢/ ١٦٥، \"المجروحين\" لابن حبان ٣/ ١٤١، \"الكامل\" لابن عدي ٧/ ٢٨٧، \"ميزان الاعتدال\" للذهبي ٤/ ٤٥٦، \"لسان الميزان\" لابن حجر ٦/ ٢١٣، ٢/ ٤٠٠.\n(٢) عبد الله بن جَرَاد الخفاجي وقيل: ابن المنتفق بن عامر العقيلي.\nقال ابن حاتم: لا يعرف، ولا يصح هذا الإسناد، لأنَّ يعلي بن الأشدق ضعيف الحديث.\nوقال ابن حبان: وليست صحبته عندي صحيحة. وقال ابن عدي في ترجمة يعلى: وما أظن أن لعمه صحبة. وقال ابن المديني: لم يرو عن ابن جراد غير يعلى؛ وتبعه ابن عبد البر، وابن الأثير. وقال الذهبي في \"ميزان الاعتدال\": مجهول، لا يصح خبره؛ لأنَّه من رواية يعلي بن الأشدق الكذاب. وقال البُخاريّ: له صحبة. وذكر له راويًا آخر وهو أبو قتادة الشامي أو السامي. وتبعه أبو القاسم ابن عساكر فقال: عبد الله بن جراد له صحبة، وأحاديث، وروى من أبي هريرة - ﵁ - أيضًا، روى عنه أبو قتادة الشامي ويعلى، وقدم على النَّبيّ - ﷺ -. وأشار الذهبي إلى رواية أبي قتادة، ونقل في \"التجريد\" قول البُخاريّ.\nوذكر ابن حجر أن كثيرًا من الحفَّاظ قد ذكروه من الصّحابة. وقال أيضًا: ووهم من زعم كالبغوي أن يعلي بن الأشدق تفرد بالرواية عنه، نعم صنيع البُخاريّ يقتضي التفرقة بين عبد الله بن جراد هذا فذكره في الصّحابة، وبين عبد الله بن =","vol":"5","page":187},{"text":"- ﷺ -: \"إن إبراهيم - ﵇ - غدا من فلسطين، فحلفته (١) سارة أن لا ينزل عن ظهر دابته حتَّى يرجع إليها من المغيرة، فأتى إسماعيل، ثم رجع، فحبسته سارة سنة، ثم استأذنها، فأذنت له (٢)، فخرج حتَّى بلغ مكّة وجبالها، فبات ليلهُ يسير ويسعى حتَّى إذا (٣) أذن الله -﷿- له في ثلث الليل الآخر (٤) عند سند جبل عرفة، فلما أصبح عرف البلاد والطريق، فجعل الله -﷿- عرفة حيث عرف، فقال: اللَّهم اجعل بيتك أحب بلادك إليك (حيث تهوي) (٥) إليه قلوب المسلمين من كل فج عميق\" (٦).\n_________\n= جراد الذي روى عنه يعلي بن الأشدق.\n\"التاريخ الكبير\" للبخاري ٥/ ٣٥، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢١، \"الكامل\" لابن عدي ٧/ ٢٨٨، \"معجم الصّحابة\" لابن قانع ٢/ ٨٩، \"معرفة الصّحابة\" لأبي نعيم ٣/ ١٦١٢، \"الإكمال\" لابن ماكولا ٢/ ١٧٤، \"الاستيعاب\" لابن عبد البر ٣/ ٨٨٠، \"أسد الغابة\" لابن الأثير ٣/ ١٣٢، \"تجريد أسماء الصّحابة\" للذهبي ١/ ٣٠٢، \"ميزان الاعتدال\" للذهبي ٢/ ٤٠٠، \"لسان الميزان\" لابن حجر ٣/ ٢٦٦، \"الإصابة\" لابن حجر ٤/ ٤٧.\nقلت: ولا تثبت صحبته أيضًا؛ لأنَّ أبا قتادة الشامي ضعيف.\nانظر \"لسان الميزان\" لابن حجر ٧/ ٥١٧.\n(١) في (ش)، (ح)، (ز): فحلفت.\n(٢) ساقطة من (ح).\n(٣) من (أ).\n(٤) في (ح): الأخير.\n(٥) في (ش): حيث يهدي. وفي (ز): حتَّى تهدي. وفي (أ): حتَّى تهوي.\n(٦) [٣٩٤] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع فيه يعلي بن أشدق كذاب ولم أجد من أخرج هذا الحديث.","vol":"5","page":188},{"text":"[٣٩٥] وأخبرنا الحسين بن محمد (١)، قال: نا (عبيد الله) (٢) بن محمد بن شنبة (٣)، (قال: نا (عبيد الله) (٤) بن أحمد الكسائي (٥)، قال: نا أبو بكر بن أبي شيبة) (٦) (٧)، قال: نا يعلي بن عبيد (٨)، عن عبد الملك (٩)، عن عطاء (١٠) قال: إنَّما سميت عرفة (١١) عرفات أن (١٢) جبريل - ﵇ - كان يُري إبراهيم المناسك، فيقول: عرفت (ثم\n_________\n(١) ثقة، صدوق، كثير الرّواية للمناكير.\n(٢) كذا في (ح)، (ز) وهو الصواب. وأمَّا في (س)، (ش)، (أ): عبد الله.\n(٣) عبيد الله بن محمد بن شنبة أبو أحمد القاضي.\nذكره ابن ماكولا والذهبي وابن حجر وابن ناصر الدين ولم يذكروا فيه جرحًا ولا تعديلًا.\n\"الإكمال\" لابن ماكولا ٥/ ٨١، \"المشتبه في الرجال أسمائهم وأنسابهم\" للذهبي ٣/ ٤٠٢، \"توضيح المشتبه\" لابن ناصر الدين ٥/ ٣٧٨، \"تبصير المنتبه\" لابن حجر ٢/ ٧٩٤.\n(٤) كذا في (ش)، (ز): وأمَّا في (ح)، (أ): عبد الله.\n(٥) عبيد الله بن أحمد بن منصور الكسائي مولى بني هاشم أبو محمد الهمذاني.\nقال أبو الفضل صالح بن أحمد الحافظ: محله الصدق. وقال أبو بكر بن قال: رضيه مشايخنا. وقال الخليلي: صاحب غرائب، وربما يروي عن الضعفاء.\n\"تاريخ بغداد\" للخطيب ١٠/ ٢٣٩، \"الإرشاد\" للخليلي ٢/ ٦٥٧.\n(٦) ثقة، حافظ.\n(٧) ساقطة من (س)، وهي من جميع النسخ.\n(٨) ثقة.\n(٩) عبد الملك بن أبي سليمان، ثقة.\n(١٠) عطاء بن أبي رباح، ثقة، كثير الإرسال.\n(١١) من (أ).\n(١٢) في (أ): لأنَّ.","vol":"5","page":189},{"text":"يريه، فيقول: عرفت) (١)، فسميت عرفات (٢).\nوروى سعيد بن المسيب عن علي بن أبي طالب - ﵁ - قال: بعث الله -﷿- جبريل (٣) إلى إبراهيم - ﵇ - فحج به، حتَّى إذا أتى عرفات قال: قد عرفت، وكان قد أتاها مرَّة قبل ذلك فسميت عرفات (٤).\nوروى أبو الطفيل عن ابن عباس قال: إنَّما سميت (٥) عرفة؛ لأنَّ جبريل أَرى (٦) إبراهيم - ﵇ - فيه بقاع مكّة، ومشاهدها، فكان يقول: يا إبراهيم هذا موضع كذا، وهذا موضع كذا، فيقول: قد عرفت قد\n_________\n(١) ساقطة من (أ).\n(٢) [٣٩٥] الحكم على الإسناد:\nفي إسناده عبيد الله بن شنبة لم أجد فيه جرحًا ولا تعديلًا وقد روي الأثر من طرق أخرى صحيحة.\nالتخريج:\nالحديث في \"المصنف\" ابن أبي شيبة ٥/ ٣٨٣ (١٤٣١٧).\nورواه الفاكهي في \"أخبار مكّة\" ٥/ ٩ (٢٧٢٤) من طريق محمد بن عبيد.\nوالطبري في \"جامع البيان\" ٤/ ١٧٤ (٣٧٩٦) من طريق ابن المبارك كلاهما عن عبد الملك به بنحوه.\n(٣) في (ح): لجبريل.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٢٨٦ من طريق عبد الرَّزاق قال: أخبرنا ابن جريج قال: قال ابن المسيب به. وذكره النحاس في \"معاني القرآن\" ١/ ١٣٧، وابن جريج لم تذكّر المصادر أنَّه يروي عن سعيد بن المسيب، ولم يصرح بالسماع.\nانظر \"تهذيب الكمال\" للمزي ١٨/ ٣٤٠.\n(٥) في (ح): سمي.\n(٦) في (ش): أتى.","vol":"5","page":190},{"text":"عرفت (١).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٢٨٦ من أبي كريب قال: حدّثنا وكيع بن مسلم القرشي، من أبي طهفة، من أبي الطفيل به.\nقال الشَّيخ أحمد شاكر: هذا إسناد مشكل لا أدري ما وجه صوابه؟ أما وكيع بن مسلم القرشي فما وجدت راويًا بهذا الاسم، ولا ما يشبهه، والذي أكاد أجزم به أنَّه وكيع بن الجراح الإمام المعروف وأن كلمة (بن) معرفة عن كلمة (عن) ثم يزيد الإشكال أني لم أجد من اسمه مسلم القرشي، وإشكال ثالث أن أبا طهفة هذا لا ندري ما هو.\nحاشية \"جامع البيان\" للطبري ٤/ ١٧٣ - ١٧٤.\nقلت: روى الإمام أحمد في \"مسنده\" ١/ ٢٩٧ (٢٧٠٧)، والطيالسي في \"مسنده\" (ص ٣٥١) (٢٦٩٧)، والطبراني في \"المعجم الكبير\" ١٠/ ٢٦٨ (١٠٦٢٨)، والبيهقيّ في \"السنن الكبرى\" ٥/ ١٥٣، وفي \"شعب الإيمان\" ٣/ ٤٦٤ (٤٠٧٧) كلهم من طريق حماد بن سلمة، من أبي عاصم الغنوي من أبي الطفيل به بنحوه مطولًا.\nقال الهيثمي: رواه أحمد والطبراني في \"المعجم الكبير\" ورجاله ثقات.\n\"مجمع الزوائد\" ٣/ ٢٥٨.\nوقال في موضع آخر: رواه أحمد ورجاله رجال الصَّحيح غير أبي عاصم الغنوي وهو ثقة.\n\"مجمع الزوائد\" ٨/ ٢٠١.\nوله شاهد من حديث عبد الله بن عمرو رواه ابن خزيمة في \"صحيحه\" ٤/ ٢٤٩ (٢٨٠٤)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٥٢ (١٨٥١).\nوروي نحوه من قول مجاهد وعطاء، وأبي مجلز، والحسن، ونعيم بن أبي هند، وابن إسحاق. انظر \"المصنف\" لابن أبي شيبة ٥/ ٣٨٣ (١٤٣١٦، ١٤٣١٧)، \"أخبار مكّة\" للأزرقي ١/ ٦٦، ٦٩، \"أخبار مكّة\" للفاكهي ٥/ ٩ (٢٧٢٤، ٢٧٢٦)، \"جامع البيان\" للطبري ٢/ ٢٨٦، \"معاني القرآن\" للنحاس ١/ ١٣٧.","vol":"5","page":191},{"text":"وروى أسباط (١) عن السدي قال: لما أذَّن إبراهيم - ﵇ - في النَّاس بالحج (٢) أجابوه (٣) بالتلبية، وأتاه من أتاه، أمره الله -﷿- أن يخرج إلى عرفات، ونعتها له، فخرج، فلما بلغ الشجرة استقبله الشَّيطان على (الجمرة الأولة) (٤) فرماه (٥) بسبع حصيات (٦)، يُكَبِّر مع كل حصاة، فطار، فوقع على الجمرة الثَّانية، فرماه، وكبر فطار، فوقع على الجمرة الثالثة، فرماه وكبر، فلما رأى أنَّه لا يطيقه (٧) ذهب. فانطلق إبراهيم حتَّى أتى ذا المجاز، فلما نظر إليه لم يعرفه، فجاز، فلذلك\n_________\n(١) أسباط بن نصر الهمداني أبو يوسف ويقال: أبو نصر الكوفيِّ.\nقال يَحْيَى بن معين: ثقة. وذكره ابن حبان في \"الثقات\". وقال البُخاريّ: صدوق. وقال حرب: قلت لأحمد: كيف حديثه؟ قال: ما أدري، وكأنه ضعفه. وقال أبو حاتم: سمعت أبا نعيم يضعف أسباط بن نصر، وقال: أحاديثه عامية، سقط، مقلوبة الأسانيد. وقال النَّسائيّ: ليس بالقوي. وقال الساجي: روى أحاديث لا يتابع عليها عن سماك بن حرب. وقال ابن حجر: صدوق، كثير الخطأ، يغرب. من الثامنة.\n\"تاريخ يَحْيَى بن معين\" رواية الدُّوريُّ ٣/ ٢٣، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٣٢، \"الثقات\" لابن حبان ٦/ ٨٥، \"تهذيب الكمال\" للمزي ٢/ ٣٥٧، \"ميزان الاعتدال\" للذهبي ١/ ١٧٥، \"تهذيب التهذيب\" لابن حجر ١/ ١٠٩، \"تقريب التهذيب\" لابن حجر (٣٢١).\n(٢) ساقطة من (ح).\n(٣) في (أ): وأجابوه. وفي (ح): فأجابوه.\n(٤) ساقطة من (ح)، وفي (ش): الثالثة.\n(٥) في (ح): يرده فرماه.\n(٦) في (أ): حصاة.\n(٧) في (ح): يطيعه.","vol":"5","page":192},{"text":"سمي ذا المجاز، ثم انطلق حتَّى وقف بعرفات، فلما نظر إليها عرفها بالنعت، فقال: عرفت، فسمي عرفات بذلك (١)، وسمي ذلك اليوم عرفة، حتَّى إذا أمسى ازدلف إلى جمع فسميت المزدلفة (٢).\n[٣٩٤] وأخبرنا أبو القاسم الحبيبي (٣)، قال: نا أبو العباس الأصم (٤)، قال: نا أبو الدرداء هاشم بن محمد بن يزيد بن يعلى الأنصاري (٥)، قال: أنا عتبة بن السكن (٦)، قال: أنا إسماعيل ابن عياش (٧)، عن أبي صالح (٨)، عن ابن عباس قال: إنَّما سميت\n_________\n(١) في (أ): لذلك.\n(٢) في (ح): فسمي بالمزدلفة.\nرواه الطبري في \"جامع البيان\" ٢/ ٢٨٦.\nوما ذكر من رمي إبراهيم - ﵇ - للشيطان في الجمرات ورد في حديث ابن عباس من طريق أبي الطفيل الذي تقدم تخريجه.\nورواه الإمام أحمد في \"المسند\" ١/ ٣٠٦ (٢٧٩٤)، والفاكهى في \"أخبار مكّة\" ٤/ ٢٨٤ (٢٦٣١)، والطبراني في \"المعجم الكبير\" ١١/ ٤٥٥ - ٤٥٦ (١٢٢٩١ - ١٢٢٩٣)، والبيهقيّ في \"السنن الكبرى\" ٥/ ١٥٣ كلهم من طريق عطاء بن السَّائب، عن سعيد بن جبير، عن ابن عباس.\nوقال الهيثمي: رواه أحمد وفيه عطاء بن السَّائب وقد اختلط.\n\"مجمع الزوائد\" ٣/ ٢٦٠.\n(٣) في (ش): الحسين.\nوهو الحسن بن محمد بن حبيب، قيل: كذَّبه الحاكم.\n(٤) محمد بن يعقوب الأموي، ثقة.\n(٥) ذكره ابن حبان في \"الثقات\".\n(٦) واه منسوب إلى الوضع.\n(٧) صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٨) باذام أبو صالح، ضعيف، مدلس.","vol":"5","page":193},{"text":"تروية وعرفة؛ لأنَّ إبراهيم - ﵇ - رأى ليلة التروية في منامه أنَّه يؤمر بذبح ابنه، فلما أصبح روى (١) يومه أجمع؛ أي: فكّر أمن الله هذا الحلم أم من الشَّيطان؟ فسمي اليوم من فكرته تروية، ثم رأى ليلة عرفة ذلك ثانيًا، فلما أصبح عرف أن ذلك من الله سبحانه فسمي اليوم يوم عرفة (٢).\nوقال بعضهم: سميت بذلك؛ لأنَّ النَّاس يعترفون في هذا (٣) اليوم على ذلك الموقف بذنوبهم.\nوالأصل فيه أن آدم - ﵇ - لما أُمر بالحج، فوقف بعرفات يوم عرفة فقال: ﴿رَبَّنَا ظَلَمْنَا أَنْفُسَنَا﴾ (٤) الآية.\nوقيل (٥): هي مأخوذة من العَرف، وهو (٦) الطَّيِّب، قال الله -﷿-\n_________\n(١) في (ش): رأى. وفي (ح): روا.\n(٢) [٣٩٦] الحكم على الإسناد:\nإسناده ضعيف جدًا فيه عتبة بن السكن متروك وأبو صالح ضعيف.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٣/ ٤٦٦ (٤٠٧٩)، عن الحاكم وأبي القاسم الحبيبي به.\nولكن وقع عنده: إسماعيل بن عياش، عن الكلبي، عن أبي صالح به.\nوعزاه السيوطي في \"الدر المنثور\" ٧/ ١١١ إلى البيهقي وحده، وذكره الفخر الرازي في \"مفاتيح الغيب\" ٥/ ١٤٨، والبغوي في \"معالم التنزيل\" ١/ ٢٢٩، وأبو حيان في \"البحر المحيط\" ٢/ ١٠٤ - ١٠٥.\n(٣) في (أ): ذلك.\n(٤) الأعراف: ٢٣. وذكره الفخر الرازي في \"مفاتيح الغيب\" ٥/ ١٤٨.\n(٥) ساقطة من (ح).\n(٦) في (ح): وهي.","vol":"5","page":194},{"text":"﴿عَرَّفَهَا لَهُمْ﴾ (١) (٢) أي: طيبها لهم (٣).\nقالوا: فمنى موضع يُمْنَى فيه الدم؛ أي: يصيب، فلذلك سميت (٤) منى، وفيه تكون الفروث، والأقذار (٥)، والدماء، وليست بطيبة، وعرفات (ليست (٦) فيها تلك الأقذار فهي طيبة، فلذلك سميت عرفات) (٧)، ويوم الوقوف بها (٨) عرفة.\nوقيل (٩): لأنَّ النَّاس يتعارفون بها.\nوقال بعضهم: أصل هذين الاسمين من الصبر، يقال: رجل عارف؛ إذا كان صابرًا، خاضعًا، خاشعًا، ويقال في المثل: النَّفس عروف، وما حملتها تتحمل (١٠). قال الشاعر (١١):\n_________\n(١) محمد: ٦.\n(٢) انظر \"تفسير غريب القرآن\" لابن قتيبة (ص ٤١٠).\n(٣) من (ح).\n(٤) في (ح): سمي.\n(٥) ساقطة من (ش).\n(٦) في (ز): ليس.\n(٧) ما بين القوسين ساقط من (ش).\n(٨) من (ح)، (أ).\n(٩) في (أ): قيل.\n(١٠) في (أ): تحمل.\n\"مجمع الأمثال\" للميداني ٢/ ٣٣٣، \"المستقصى في أمثال العرب\" للزمخشري ١/ ٣٥٤.\n(١١) هو عنترة بن شداد، والبيت في \"ديوانه\" (ص ٤٩)، وفي \"مجمع الأمثال\" للميداني ٢/ ٣٣٣، \"الأمالي\" لابن الشجري ١/ ٢٢١، وقوله: ترسو؛ أي تثبت، وتستقر، ولا تطلع إلى الحلق فزعًا وجبنًا، كما تطلع نفس الجبان.","vol":"5","page":195},{"text":"فَصَبَرْتُ عارفةً لذلك حُرَّةً ... تَرْسُو إذا نَفْسُ الجبانِ تَطَلَّعُ\nأي نفس (١) صابرة (٢). وقال ذو الرمة:\nعروف لما خُطت عليه المقادرُ (٣)\nأي صبور على قضاء الله تعالى. فسميا (٤) بهذا الاسم لخضوع الحاج، وتذللهم، وصبرهم على الدعاء، وأنواع البلاء، واحتمال (٥) الشدائد والمشقات لإقامة هذِه العبادة (٦).\nقوله - ﷿ - (٧) ﴿فَاذْكُرُوا اللَّهَ﴾ يعني: بالتلبية (٨) والدعاء ﴿عِنْدَ الْمَشْعَرِ الْحَرَامِ﴾ وهو (٩) ما بين جبلي المزدلفة من مأزمي (١٠) عرفة\n_________\n(١) في (ح)، (ز): نفسًا.\n(٢) في (ش): صابرًا.\n(٣) البيت في \"ديوانه\" ٢/ ١٠٤٩ وصدر البيت:\nإذا خاف شيئًا وقَّرته طبيعةٌ\n(٤) في (ز): فسميتا.\n(٥) في (ح): واحتمالهم.\n(٦) انظر: الأقوال في تحديد معنى عرفات في \"الكشاف\" للزمخشري ١/ ٢٤٦، \"معالم التنزيل\" للبغوي ١/ ٢٢٩، \"مفاتيح الغيب\" للرازي ٥/ ١٤٨، ١٤٩، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٣٩١ - ٣٩٢، \"البحر المحيط\" لأبي حيان ٢/ ١٠٤ - ١٠٥، \"الدر المصون\" للسمين الحلبي ٢/ ٣٣٠ - ٣١٣.\n(٧) ساقطة من (أ).\n(٨) ساقطة من (ح). وفيها: كالتلبية.\n(٩) ساقطة من (ش).\n(١٠) الأزَم: الضيق، والمأزم كل طريق ضيق بين جبلين، والمأزمان مضيقا جبلين، =","vol":"5","page":196},{"text":"إلى مُحسِّر (١)، وليس المأزمان (ولا المحسّر) (٢) من المشعر، وإنَّما سمي مشعرًا من الشعار وهو العلامة (لأنه معلم الحج) (٣)، والصلاة، والمقام، والمبيت به (٤)، (والدعاء فيه) (٥) من معالم الحج (٦).\nوالمبيت (٧) بالمشعر الحرام فرض واجب، ومن تركه كان (٨) عليه شاة (٩)، والدليل عليه أن النَّبيّ - ﷺ - بات بها وقال: \"خذوا عني\n_________\n= وهو موضع بمكة بين المشعر الحرام وعَرَفة، وهو شعب بين جبلين يفضي آخره إلى بطن عُرَنة.\n\"معجم البلدان\" لياقوت ٥/ ٤٠، \"لسان العرب\" لابن منظور ١/ ١٣٦ (أزم).\n(١) المُحَسِّر: واد ليس من منى ولا المزدلفة؛ بل هو واد برأسه، وهو واد صغير يأتي من الجهة الشرقية لثبير الأعظم من طرف ثقبة، ويذهب إلى وادي عُرَنة، فإذا مر بين منى ومزدلفة كان الحد بينهما. والمعروف منه للعامة ما يمر فيه الحاج بين مزدلفة ومنى، وله علامات هناك منصوبة.\n\"معجم البلدان\" لياقوت ٥/ ٦٢، \"معالم مكة التاريخية والأثرية\" لعاتق البلادي (ص ٢٤٨).\n(٢) في (ش): والمحسر.\n(٣) في (ح): معلم للحج. وفي (أ): لأنك تعلم الحج.\n(٤) ساقطة من (أ).\n(٥) في (ح)، (ز)، (أ): عنده. وكتب في هامش (ز): فيه.\n(٦) \"جامع البيان\" للطبري ٢/ ٢٨٧، \"النكت والعيون\" للماوردي ١/ ٢٦١.\n(٧) في (ح): وليست المبيت.\n(٨) كذا في جميع النسخ. وأمَّا في (س): فكان.\n(٩) \"الأم\" للشافعي ٢/ ٢٣٣، \"أحكام القرآن\" للجصاص ١/ ٣١٣، \"المجموع\" للنووي ٨/ ١٥٨، \"المغني\" لابن قدامة ٥/ ٢٨٤.","vol":"5","page":197},{"text":"مناسككم\" (١). وقال المفضل: سمي المشعر (٢) الحرام (٣) لأنَّه أُشْعِر المؤمنون أنَّه حرم (٤) كالبيت ومكة، أي: اعملوا ذلك (٥). وأصل الحرام من (٦) المنع، قال الله تعالى: ﴿لِلسَّائِلِ وَالْمَحْرُومِ﴾ (٧) أي:\n_________\n(١) مبيته - ﷺ - ورد في حديث جابر الطَّويل. رواه مسلم في كتاب الحج، باب حجة النَّبيّ - ﷺ - (١٢١٨)، وأبو داود في كتاب المناسك، باب صفة حجة النَّبيّ - ﷺ - (١٩٠٥)، وابن ماجة في كتاب المناسك، باب حجة رسوله - ﷺ - (٣٠٧٤)، والدارمي في \"السنن\" (١٨٩٢)، وابن خزيمة في \"صحيحه\" ٤/ ٢٦٩ (٢٨٥٣)، وابن الجارود في \"المنتقى\" انظر \"غوث المكدود\" ٢/ ٩٢ (٤٦٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٢٥٣ (٣٩٤٤) كلهم من طريق جعفر بن محمد، عن أبيه، عن جابر به، وفيه: حتَّى إذا أتى المزدلفة، فصلَّى بها المغرب والعشاء بأذان واحد وإقامتين، ولم يسبح فيهما شيئًا، ثم اضطجع رسول الله - ﷺ - حتَّى طلع الفجر.\nوأمَّا قوله: \"خذوا عني مناسككم\" فقد رواه مسلم في كتاب الحج، باب استحباب رمي جمرة العقبة يوم النحر (١٢٩٧)، وأبو داود في كتاب المناسك، باب رمي الجمار (١٩٧٠)، والنَّسائيُّ في كتاب مناسك الحج، باب الركوب إلى الجمار واستظلال المحرم ٥/ ٢٧٠ (٣٠٦٢)، وابن ماجة في كتاب المناسك، باب الوقوف بجمع (٣٠٢٣)، والإمام أحمد في \"مسنده\" ٣/ ٣٠١، ٣١٨، ٣٣٧ (١٤٤١٩، ١٤٦١٨، ١٥٠٤١)، وابن خزيمة في \"صحيحه\" ٤/ ٢٧٧ (٢٨٧٧)، والبيهقيّ في \"السنن الكبرى\" ٥/ ١٣٠ كلهم من طريق أبي الزُّبير أنَّه سمع جابرًا به مرفوعًا.\n(٢) في (ح): مشعرًا.\n(٣) من (أ).\n(٤) في (ح)، (ز)، (أ): حرام. وفي (ش) كتب حرف الألف فوقها.\n(٥) من (ح).\n(٦) ساقطة من (أ).\n(٧) الذاريات: ١٩، المعارج: ٢٥.","vol":"5","page":198},{"text":"الممنوع من المكاسب، والشيء المنهي عنه حرام؛ لأنَّه منع من إتيانه، قال زهير:\nوإن أتاه خليل يوم مسألةٍ ... يقول لا غائبٌ مالي ولا حَرِم (١)\nأي ولا ممنوع. والمشعر (٢) الحرام ممنوع (٣) من أن يفعل فيه ما حرم، ولم يؤذن في إتيانه. ويقال له: المشعر الحرام، والمزدلفة، وقد مر (٤) تفسيرهما، والجمع (٥)، وسمي بذلك؛ لأنَّه يجمع فيه (٦) بين صلاتي العشاء (٧).\nوالإفاضة من عرفات بعد غروب الشَّمس، وكان أهل الجاهلية يفيضون منها قبل غروب الشَّمس، ومن جمع بعد طلوعها، وكانوا يقولون:\n_________\n(١) البيت في \"ديوانه\" بشرح ثعلب (ص ١٥٣)، \"الكتاب\" لسيبويه ٣/ ٦٦، \"الكامل\" للمبرد ١/ ١١٥، \"المقتضب\" للمبرد ٢/ ٦٨.\nوالخليل من الخَلَّةِ: الفقير.\n(٢) في (أ): من المشعر.\n(٣) في (ش)، (ح): الممنوع. والكلمة ساقطة من (أ).\n(٤) في (أ): تقدم.\n(٥) في (ز): وجمع.\n(٦) في (ح)، (ز)، (أ): فيها. وكتبت في هامش (ز): فيه.\n(٧) في (ش): صلاتي المغرب والعشاء.\n\"معاني القرآن\" للنحاس ١/ ١٣٨.","vol":"5","page":199},{"text":"أشرق (١) ثبير (٢) كيما نغير (٣)، فأنزل (٤) الله تعالى بمخالفتهم في الدفعتين جميعًا (٥).\nروى أبو صالح، عن ابن عباس (٦) أنَّه نظر إلى النَّاس ليلة جمع، فقال: لقد أدركت النَّاس هذِه الليلة ما ينامون من (٧) صلاة، يتأولون قول الله -﷿-: ﴿فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ﴾ (٨).\n_________\n(١) في (أ): أشرف.\n(٢) هو ثبير غيناء، ويسمى أيضًا ثبير الأثير: أي: كبيرها، وتسميه عامة أهل مكة اليوم جبل الرَّخَم ذلك أن على رأسه غير الطير لا يفارقه، وهو المقابل لجبل النور حراء من الجنوب، والمشرف على منى من الشمال.\n\"معجم البلدان\" لياقوت ٢/ ٧٢، \"معالم مكة التاريخية والأثرية\" لعاتق البلادي (ص ٥٥).\n(٣) في (أ): يغير.\n(٤) في (ح): فأمر.\n(٥) رواه البُخاريّ في كتاب الحج، باب متى يدفع من جمع (١٦٨٤)، وفي كتاب مناقب الأنصار، باب أيَّام الجاهلية (٣٨٣٨)، وأبو داود في كتاب المناسك، باب الصَّلاة بجمع (١٩٣٨)، والترمذي في أبواب الحج، باب ما جاء أن الإفاضة من جمع قبل طلوع الشَّمس (٨٩٦)، وقال: حديث حسن صحيح، والنَّسائيُّ في كتاب مناسك الحج، باب وقت الإفاضة من جمع (٣٠٤٧)، وابن ماجه في المناسك، باب الوقوف بجمع (٣٠٢٢)، والدارمي في \"المسند\" (١٩٣٢)، والإمام أحمد في \"مسنده\" ١/ ١٤، ٤٢، ٥٤ (٢٧٥، ٢٩٥، ٣٥٨، ٣٨٥) والطيالسي في \"مسنده\" (ص ١٢) (٦٤) من طرق عن أبي إسحاق، عن عمرو بن ميمون، عن عمر بن الخطاب به.\n(٦) في (ز) زيادة: قال.\n(٧) من (أ).\n(٨) ذكره الزمخشري في \"الكشاف\" ١/ ٢٤٦، والنيسابوري في \"غرائب القرآن\" ٢/ ١٨٤، قلت: وهو يخالف حديث جابر الصَّحيح الذي تقدم تخريجه.","vol":"5","page":200},{"text":"﴿وَاذْكُرُوهُ كَمَا هَدَاكُمْ﴾ لدينه، ومناسك حجه. ﴿وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ﴾ يعني: وما كنتم من قبله إلَّا من (١) الضالين، كقوله تعالى: ﴿وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ﴾ (٢) (٣) (يعني: ما نظنك) (٤) إلَّا من الكاذبين.\nقال الشاعر:\nثكلتك أمك إن قتلت لمسلمًا ... حلت عليك عقوبة المتعمدِ (٥) (٦)\nأي: ما قتلت إلَّا مسلمًا، والهاء في قوله: ﴿مِنْ قَبْلِهِ﴾ عائدة على\n_________\n(١) في (أ): لمن.\n(٢) الشعراء: ١٦٨.\n(٣) انظر \"جامع البيان\" للطبري ٢/ ٢٩١، \"معاني القرآن\" للزجاج ١/ ٢٧٣، وفي ١/ ٢٢٠، \"إعراب القرآن\" للنحاس ١/ ٢٦٣، \"مشكل إعراب القرآن\" لمكي ١/ ٧٤ عند قوله تعالى: ﴿وَإِنْ كَانَتْ لَكَبِيرَةً﴾ البقرة: ١٤٣.\n(٤) في (ح): أي: وما نظنك.\n(٥) في جميع النسخ: الرحمن. وكتب في هامش (ز): المتعمد.\n(٦) قائله عاتكة بنت زيد بن عمرو بن نفيل ﵂ من أبيات ترثي بها زوجها الزُّبير بن العوام - ﵁ -، وتخاطب قاتله عمرو بن جرموز.\nوالبيت في \"المحتسب\" لابن جني ٢/ ٢٥٥، \"سر صناعة الإعراب\" لابن جني ٢/ ٥٤٨، \"الأمالي\" لابن الشجري ٣/ ١٤٧، \"شرح أبيات مغني اللبيب\" للبغدادي ١/ ٨٩، \"خزانة الأدب\" للبغدادي ١٠/ ٣٧٣ وعندهم: شلت يمينك.\nوفي \"الاستيعاب\" لابن عبد البر ٤/ ١٧٨٩: والله ربك.\nوقال البغدادي: ويروى أيضًا: هبلتك أمك.\n\"خزانة الأدب\" للبغدادي ١٠/ ٣٧٤.","vol":"5","page":201},{"text":"الهدى (١)، وإن شئت على الرسول (٢) كناية عن غير مذكور (٣).\n\n<span data-type=\"title\" id=toc-571>١٩٩ </span>- (قوله -﷿-) (٤): ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾\nقال (٥) عامة المفسرين: كانت (٦) قريش وحلفاؤها (٧)، ومن دان بدينها، وهم الحمس لا يخرجون من الحرم إلى عرفات، وكانوا يقفون بالمزدلفة، ويقولون: نحن أهل الله، وقطَّان حرمه فلا نخلف الحرم، ولا فخرج منه (٨)، فلسنا كسائر النَّاس. كانوا يتعظَّمون (٩) أن يقفوا مع سائر العرب بعرفات، ويقول بعضهم لبعض: لا تعظموا إلَّا الحرم؛ فإنكم إن عظمتم غير الحرم تهاون النَّاس بحرمتكم (١٠)، فوقفوا بجَمْع، فإذا أفاض النَّاس من عرفات أفاضوا من المشعر الحرام (١١) وهو المزدلفة، فأمرهم الله -﷿- أن يقفوا بعرفات،\n_________\n(١) \"جامع البيان\" للطبري ٢/ ٢٩١، \"معاني القرآن\" للزجاج ١/ ٢٧٣.\n(٢) في (ش): رسول الله - ﷺ -.\n(٣) \"الكفاية\" للحيري ١/ ١٤٦، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٤٠٣، \"البحر المحيط\" لأبي حيان ٢/ ١٠٧.\n(٤) ساقطة من (ح)، (أ).\n(٥) في (ش)، (ح)، (ز): قالت.\n(٦) في (أ): كان.\n(٧) في (ش): وحلفاها.\n(٨) في (ش)، (ح)، (ز): منها.\n(٩) في (ش): يتعاظمون.\n(١٠) في (أ): لحرمكم.\n(١١) ساقطة من (ش)، (ح).","vol":"5","page":202},{"text":"ويفيضوا منها إلى جمع مع سائر النَّاس، فأخبرهم أنها سنة إبراهيم الخليل وابنه إسماعيل ﵉ (١).\nوقال بعضهم: المخاطبون بهذِه الآية المسلمون كلهم. والمَعْنِيُّ بقوله (٢) تعالى: ﴿مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ جمع؛ أي: ثم أفيضوا من جمع إلى منى. وهذا القول أشبه بظاهر القرآن؛ لأنَّ (٣) الإفاضة من عرفات قبل الإفاضة من جمع بلا شك، فكيف يسوغ أن يقول (٤): فإذا أفضتم من عرفات، فاذكروا الله، ثم أفيضوا من عرفات. إلَّا أن جمهور أهل التأويل على ما ذكرنا قبل (٥)، ووجهه (٦)\n_________\n(١) رواه البُخاريّ في كتاب الحج، باب الوقوف بعرفة (١٦٦٥)، وفي كتاب التفسير، باب قوله: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ (٤٥٢٠)، ومسلم في كتاب الحج، باب الوقوف وقوله تعالى: ﴿ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ (١٢١٩) من حديث عائشة ﵂.\nورواه البُخاريّ في كتاب الحج، باب الوقوف بعرفة (١٦٦٤)، ومسلم -في الموضع السابق- (١٢٢٠) من حديث جبير بن مطعم - ﵁ -.\nكما وردت آثار عن جماعة من التّابعين بنحو ما ورد عنهما.\nانظر \"تفسير القرآن\" لعبد الرَّزاق ١/ ٧٩، \"جامع البيان\" للطبري ٢/ ٢٩٢ - ٢٩٣، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٢٥٩ - ٢٦٠، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٠٧ - ٥٠٩.\n(٢) في (ز): في قوله.\n(٣) في (ش): لأنَّه.\n(٤) في (أ): يقال.\n(٥) في (ح): قبله.\n(٦) في (ش): ووجه.","vol":"5","page":203},{"text":"على قولهم أن في الكلام تقديمًا وتأخيرًا، تقديره: فمن فرض فيهن الحج فلا رفث ولا فسوق ولا جدال في الحج، ثم أفيضوا من حيث أفاض النَّاس، فإذا أفضتم من عرفات، فاذكروا الله عند المشعر الحرام (١).\nوأمَّا النَّاس في هذِه الآية فهم العرب كلهم غير الحمس. وقال الكلبي بإسناده: هم أهل اليمن وربيعة (٢).\nوقال الضَّحَّاك: النَّاس هاهنا إبراهيم - ﵇ - وحده (٣). يدل عليه قوله -﷿-: ﴿أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ﴾ (٤) أراد (٥) محمدًا - ﵇ - وحده. وقوله تعالى: ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ﴾ يعني: نعيم بن مسعود الأشجعي (٦)\n_________\n(١) \"جامع البيان\" للطبري ٢/ ٢٩٣ - ٢٩٤، \"النكت والعيون\" للماوردي ١/ ٢٦١، \"زاد المسير\" لابن الجوزي ١/ ٢١٤.\n(٢) ذكره في \"البحر المحيط\" لأبي حيان ٢/ ١٠٨ دون نسبة وسيأتي.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٢٩٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٥٤ (١٨٦١)، وذكره النحاس في \"معاني القرآن\" ١/ ١٤٠.\n(٤) النساء: ٥٤.\n(٥) في (ز): يريد.\n(٦) ساقطة من (ح). والآية في آل عمران: ١٧٣.\nنعيم بن مسعود بن عامر بن أنيف أبو سلمة الغطفاني الأشجعي.\nأسلم زمن الخندق. وهو الذي خذل الأحزاب، سكن المدينة، وتوفي في آخر خلافة عثمان أو أول خلافة على ﵄.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٥٠٨، \"أسد الغابة\" لابن الأثير ٥/ ٣٣، \"الإصابة\" لابن حجر ٦/ ٢٤٩، \"تقريب التهذيب\" لابن حجر (٧٤٧١).","vol":"5","page":204},{"text":"﴿إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ﴾ (١) يعني: أبا سفيان (٢)، وإنَّما يقال هذا للذي يقتدى به، ويكون لسان قومه وإمامهم كقوله تعالى: ﴿إِنَّ إِبْرَاهِيمَ كَانَ\n_________\n(١) آل عمران: ١٧٣.\n(٢) صخر بن جرب بن أميَّة بن عبد شمس بن عبد مناف أبو سفيان القرشي الأموي. أسلم ليلة الفتح، وشهد مع رسول الله - ﷺ - حنينًا والطائف، وأعطاه رسول الله - ﷺ - من غنائم حنين. ولد قبل الفيل بعشر سنين، وتوفي سنة (٣٢ هـ) وقيل غير ذلك. \"الاستيعاب\" لابن عبد البر ٢/ ٤١٧، \"أسد الغابة\" لابن الأثير ٣/ ١٢، ٥/ ٢١٦، \"الإصابة\" لابن حجر ٣/ ٢٣٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٠٤، \"تقريب التهذيب\" لابن حجر (٢٩٠٥).\nوهذا التفسير هو قول مقاتل انظر \"تفسيره\" ١/ ٢٠٥، \"العجاب في بيان الأسباب\" لابن حجر ٢/ ٧٩٣، وروى ابن سعد في \"الطبقات الكبرى\" ٢/ ٦٠ عن حجاج بن محمد، عن ابن جريج، عن مجاهد: ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ﴾، قال: هذا أبو سفيان قال يوم أحد: يا محمد موعدكم بدر حيث قتلتم أصحابنا. انظر \"تخريج أحاديث وآثار الكشاف\" للزيلعي ١/ ٢٤٥، \"زاد المسير\" لابن الجوزي ١/ ٥٠٤، \"العجاب في بيان الأسباب\" لابن حجر ٣/ ٧٩٣.\nوذكر هذا التفسير الطبري في \"جامع البيان\" ٢/ ٢٩٤، والنحاس في \"معاني القرآن\" ١/ ١٤١.\nوقصة نعيم بن مسعود مع أبي سفيان ذكرها دون إسناد الواقدي في \"مغازيه\" ١/ ٣٢٧، وابن سعد في \"الطبقات الكبرى\" ٢/ ٥٩، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٥٦٠ وليس فيها ما يدل على أنها سبب للنزول.\nوقال ابن عبد البر -بصيغة التمريض-: وقيل: إنه الذي نزلت فيه ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ﴾.\n\"الاستيعاب\" ٤/ ٧٠ - ٧١.\nوقال ابن حجر: واشتهر في كتب الأصول قصة نعيم بن مسعود.\n\"العجاب في بيان الأسباب\" لابن حجر ٢/ ٧٩٤.","vol":"5","page":205},{"text":"﴿أُمَّةً قَانِتًا﴾ (١) (٢) فذكر الواحد بلفظ الجمع، ومثله كثير.\nوقال الزُّهريّ: النَّاس هاهنا آدم - ﵇ - (٣). دليله قراءة سعيد بن جبير (٤) (ثم أفيضوا من حيث أفاض الناسي) (٥) وقال: هو آدم نسي ما (عهد إليه) (٦). والله أعلم.\n[٣٩٧] أخبرنا عبد الله بن حامد (٧)، قال: أنا عبدوس بن الحسين (٨) قال: نا محمد بن إدريس (٩)، قال: نا محمد بن كثير (١٠)، قال: نا سفيان (١١)، عن الأعمش (١٢)، عن الحكم بن عتيبة (١٣)،\n_________\n(١) النحل: ١٢٠.\n(٢) وفي (أ) زيادة: ﴿لِلَّهِ حَنِيفًا﴾.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٢١٤، وأبو حيان في \"البحر المحيط\" ٢/ ١٠٩ - ١٠٨، وذكره دون عزو الزمخشري في \"الكشاف\" ١/ ٢٤٧.\n(٤) كذا في (ح)، (ز)، وهو الصواب. وأمَّا في (س)، (أ): ابن مسعود.\n(٥) في (أ): النَّاس.\nعزاها إليه ابن جني في \"المحتسب\" ١/ ١١٩، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٠)، والكرماني في \"شواذ القراءة\" (٣٧ ب)، وأبو حيان في \"البحر المحيط\"، وقال: قراءة شاذة ٢/ ١٠٩.\n(٦) في (ش): عهد الله إليه.\n(٧) لم يذكر بجرح أو تعديل.\n(٨) لم يذكر بجرح أو تعديل.\n(٩) أبو حاتم الرازي. إمام في الحفظ، أحد الأئمة الحفَّاظ الإثبات.\n(١٠) ثقة.\n(١١) الثوري، الإمام، الحجة.\n(١٢) ثقة، مدلس.\n(١٣) في (ش)، (أ): عيينة. وهو ثقة، ثبت، ربما دلس.","vol":"5","page":206},{"text":"عن مقسم (١)، عن ابن عباس قال: أفاض رسول الله - ﷺ - من عرفة، وعليه السكينة والوقار (٢) ورديفه أسامة (٣)، وقال: أيها النَّاس عليكم بالسكينة؛ فإن البر (٤) ليس بإيجاف (٥) الخيل والإبل، فما رأيتها رافعة يدها عادية (٦) حتَّى أتى جمعًا (٧).\n_________\n(١) ابن بجرة مولى ابن عباس، صدوق وكان يرسل.\n(٢) من (أ).\n(٣) في هامش (ز) زيادة: ابن زيد.\nأسامة بن زيد بن حارثة بن شراحيل بن كليب الكلبي أبو محمد وقيل غير ذلك. حب رسول الله - ﷺ -، وابن حبه، وقد أمَّره - ﷺ - على جيش فيه عمر بن الخطاب، وهو ابن ثماني عشرة سنة. توفي سنة (٥٤ هـ)، وهو ابن خمس وسبعين سنة بالمدينة.\n\"فضائل الصّحابة\" للإمام أحمد ٢/ ٨٣٤، \"الاستيعاب\" لابن عبد البر ١/ ٧٥، \"أسد الغابة\" لابن الأثير ١/ ٦٤، \"الإصابة\" لابن حجر ١/ ٢٩، \"تقريب التهذيب\" لابن حجر (٣١٦).\n(٤) ساقطة من (أ).\n(٥) قال الخطابي: الإيجاف: الإسراع في السير، يقال: وجف الفرس وجيفًا، وأوجفه الفارس إيجافًا.\n\"معالم السنن\" ٢/ ٢٠٣.\n(٦) في (ز): عائدة.\n(٧) [٣٩٧] الحكم على الإسناد:\nفي إسناده الأعمش مدلس وقد عنعن والحكم مدلس ولم يسمع هذا الحديث من مقسم، وفيه من لم أجده.\nالتخريج:\nرواه أبو داود في كتاب المناسك، باب الدفعة من عرفة (١٩٢٠)، والطبراني في \"المعجم الكبير\" ١١/ ٣٩٩ (١٢١٢٤) عن محمد بن محمد التمار. =","vol":"5","page":207},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والبيهقيّ في \"السنن الكبرى\" ٥/ ١١٩ من طريق إسماعيل القاضي، كلهم عن محمد بن كثير به.\nورواه الإمام أحمد في \"مسنده\" ١/ ٢٦٩ (٢٤٢٧)، عن مؤمل بن إسماعيل.\nورواه ابن خزيمة في \"صحيحه\" ٤/ ٢٦٥ (٢٨٤٤)، وأبو القاسم البغوي في \"مسند الحب بن الحب أسامة بن زيد\" (ص ٩٥) (٢٩)، والحاكم في \"المستدرك\" وقال: هذا حديثٌ صحيحٌ على شرط الشيخين ولم يخرجاه. ووافقه الذهبي ١/ ٦٣٧، والخطيب في \"تاريخ بغداد\" ٢/ ٢٢٣ كلهم من طريق معاوية بن هشام كلاهما عن سفيان به. وقال معاوية: عن ابن عباس عن أسامة به.\nورواه أبو داود -في الموضع السابق- والبيهقيّ في \"السنن الكبرى\" ٥/ ١٢٦ كلاهما من طريق عبيدة. ورواه الإمام أحمد في \"مسنده\" ١/ ٢٧٦ (٢٥٠٧) من طريق جرير، كلاهما عن الأعمش، ورواه الإمام أحمد في \"المسند\" ١/ ٢٥١ (٢٠٩٩) من طريق المسعودي عن الحكم به.\nورواه البُخاريّ في كتاب الحج، باب أمر النَّبيّ - ﷺ - بالسكينة عند الإفاضة، والبيهقيّ في \"السنن الكبرى\" ٥/ ١١٩ من طريق سعيد بن جبير، عن ابن عباس بنحوه.\nورواه النَّسائيّ في كتاب مناسك الحج، باب الأمر بالسكينة في الإفاضة من عرفة ٥/ ٢٥٧ (٣٠١٩) من طريق أبي غطفان بن طريف، عن ابن عباس به مختصرًا بمعناه.\nوله شاهد من حديث أسامة. رواه النَّسائيّ -في الموضع السابق- ٥/ ٢٥٧ (٣٠١٨)، والإمام أحمد في \"المسند\" ٥/ ٢٠١، ٢٠٧ (٢١٧٥٦، ٢١٨٠٣)، وابن سعد في \"الطبقات الكبرى\" ٤/ ٦٣، والبغوي في \"مسند الحب بن الحب\" (ص ١٠٥) (٣٥) كلهم من طريق حماد بن سلمة، عن قيس، عن عطاء، عن ابن عباس، عن أسامة به بنحوه.\nورواه مسلم في كتاب الحج، باب الإفاضة من عرفات إلى المزدلفة (١٢٨٦) من طريق عبد الملك بن أبي سليمان عن عطاء به بمعناه.","vol":"5","page":208},{"text":"وروى الكلبي (١)، عن أبي صالح (٢)، عن ابن عباس قال: أمَّر رسول الله - ﷺ - أبا بكر الصِّديق على الحج، وأمره أن يخرج بالنَّاس جميعًا إلى عرفات، فيقف بها (حتَّى إذا) (٣) غربت الشَّمس أفاض بالنَّاس (٤) منها، حتَّى يأتي بهم جمعًا (٥)، فيبيت بها، حتَّى إذا أصبح بها صَلَّى الفجر، ووقف النَّاس بالمشعر الحرام، ثم يفيض بالنَّاس (٦) منها إلى منى.\nقال: فتوجه أبو بكر نحو عرفات، فمر بالحمس، وهم وقوف بجمع، فلما ذهب ليجاوزهم، قالت (٧) له الخمس: أين تجاوزنا يا أبا بكر إلى غيرنا؟ هذا موقف (٨) مفيض آبائك (٩)، فلا تذهب حتَّى يفيض أهل اليمن وربيعة من عرفات. فمضى أبو بكر - ﵁ - لأمر الله، وأمر رسوله حتَّى أتى عرفات، وبها أهل اليمن وربيعة، وهم النَّاس في هذِه الآية، فوقف بها حتَّى غربت الشَّمس، ثم أفاض\n_________\n(١) محمد بن السَّائب، متهم بالكذب، ورمي بالرفض.\n(٢) باذام، ضعيف، مدلس.\n(٣) في (ح): فإذا.\n(٤) في (أ): النَّاس.\n(٥) في (أ): جميعًا.\n(٦) من (أ).\n(٧) في (أ): قال.\n(٨) ساقطة من (ش)، (ح)، (أ).\n(٩) في (ح): أبا بكر.","vol":"5","page":209},{"text":"بالنَّاس (١) إلى المشعر الحرام حتَّى وقف بها، حتَّى إذا كان عند طلوع الشَّمس أفاض منها (٢). ﴿وَاسْتَغْفِرُوا اللَّهَ﴾ هناك ﴿إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾ للحاج (٣).\n[٣٩٨] حدّثنا (٤) أبو محمد الحسن (٥) بن أحمد المخلدي (٦) ﵀، قال: أنا أبو بكر محمد (٧) بن حمدون بن خالد (٨)، قال: نا\n_________\n(١) ساقطة من (أ).\n(٢) إسناده ضعيف جدًّا -تقدم الكلام عليه- وذكر الحديث أبو حيان في \"البحر المحيط\" ٢/ ١٠٩.\nوروى الواقدي عن بعض شيوخه قال: وقد كان رسول الله - ﷺ - عهد إلى أبي بكر أن يخالف المشركين، فيقف يوم عرفة بعرفة، ولا يقف بجمع، ولا يدفع من عرفة حتَّى تغرب الشَّمس، ويدفع من جمع قبل طلوع الشَّمس.\n\"المغازي\" ٣/ ١٠٧٧.\nوقد أَمَّرَ النَّبيّ - ﷺ - أبا بكر على الحج سنة تسع. انظر \"صحيح البُخاريّ\"، كتاب المغازي، باب حج أبي بكر بالنَّاس سنة تسع (٤٣٦٣)، \"السيرة النبوية\" لابن هشام ٤/ ١٨٨، \"الطبقات الكبرى\" لابن سعد ٢/ ١٦٨، \"تاريخ الرسل والملوك\" للطبري ٣/ ١٢٢، \"الدرر في اختصار المغازي والسير\" لابن عبد البر (ص ٣٠٣)، \"زاد المعاد في هدي خير العباد\" لابن القيِّم ٣/ ٥٩٣، \"البداية والنهاية\" لابن كثير ٥/ ٣٦، وليس فيها إشارة لهذا الحديث.\n(٣) ساقطة من (ح).\n(٤) في (ح)، أخبرنا.\n(٥) في (ز): الحسين.\n(٦) إمام، صدوق، مسند، عدل.\n(٧) في (أ): أحمد.\n(٨) في (ز): خلد.\nوهو أبو بكر النيسابوري، حافظ، ثبت.","vol":"5","page":210},{"text":"مسرور بن نوح (١)، قال: نا إبراهيم بن المنذر (٢)، قال: نا حفص بن عمر (٣)، قال:\n_________\n(١) في (س): فرج، والمثبت من بقية النسخ.\nمسرور بن نوح بن خزيمة. أبو بشر الذهلي الإسفراييني.\nروى عن: عفَّان، أبي إسحاق إبراهيم بن المنذر الحزامي، وأبي الحسن علي بن محمد بن البري الجزري.\nروى عنه: يَحْيَى بن زكريا أبو زكريا الأعرج النيسابوري، ومحمد بن النضر بن سلمة أبو بكر الجارودي.\nقال الحاكم: ثقة مأمون صاحب غرائب، توفي سنة (٢٥١ هـ).\n\"الأسامي والكنى\" لأبي أحمد الحاكم ٢/ ١٠٤، \"سؤالات السجزي للحاكم\" (١٢٩)، \"تاريخ الإسلام\" للذهبي ١٩/ ٣٥١.\n(٢) إبراهيم بن المنذر بن عبد الله بن المنذر الأسدي الحزامي أبو إسحاق المدني. قال يَحْيَى بن معين، والدارقطني، وابن وضاح: ثقة. وذكره ابن حبان في \"الثقات\". وقال النَّسائيّ: ليس به بأس. وقال صالح بن محمد، وأبو حاتم: صدوق. وقال أبو حاتم: خَلَّط في القرآن جاء إلى أحمد بن حنبل، فاستأذن عليه، فلم يأذن له، وجلس حتَّى خرج، فسلم عليه، فلم يرد - ﵇ -، وقال الساجي: عنده مناكير. وقال الخطيب: أما المناكير فقلما توجد في حديثه إلَّا أن يكون عن المجهولين. قال الذهبي وابن حجر: صدوق. زاد ابن حجر: تكلم فيه أحمد لأجل القرآن. توفي سنة ست وثلاثين ومائتين.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٣٩، \"الثقات\" لابن حبان ٨/ ٧٣، \"سؤالات السلمي\" للدارقطني (ص ١٠١)، \"تاريخ بغداد\" للخطيب ٦/ ١٧٩، \"الكاشف\" للذهبي (٢٠١)، \"تهذيب التهذيب\" لابن حجر ١/ ٨٧، \"تقريب التهذيب\" لابن حجر (٢٥٣).\n(٣) حفص بن عمر بن أبي العَطَّاف السهمي مولاهم المدني.\nضعيف. توفي بعد (١٨٠ هـ). =","vol":"5","page":211},{"text":"نا يعقوب بن يَحْيَى بن (١) عباد بن عبد الله بن الزُّبير (٢)، عن أبي صالح السمان (٣)، عن أبي هريرة، عن رسول الله - ﷺ - قال: \"الحُجَّاج والعُمَّار (٤) وَفدُ الله -﷿- إن (٥) دعوه أجابهم، وإن استغفروه (٦) غفر لهم\" (٧).\n_________\n= \"الكامل\" لابن عدي ٢/ ٣٨٣، \"تهذيب التهذيب\" لابن حجر ١/ ٤٥٥، \"تقريب التهذيب\" لابن حجر (١٤١٨).\n(١) في (ز)، (أ): عن.\n(٢) يعقوب بن يَحْيَى بن عباد بن عبد الله بن الزُّبير الأسدي المدني.\nقال الزُّبير بن بكار: وكان يعقوب بن يَحْيَى بن عباد والي صدقات آل الزُّبير وآل عباد، وكان معروفًا بالفضل. وقال الذهبي في \"الكاشف\": غير حجة. وفي \"المجرد\": لين. وقال ابن حجر: مجهول الحال. من السادسة.\n\"جمهرة نسب قريش وأخبارها\" للزبير بن بكار ١/ ٧٦، \"الكاشف\" للذهبي (٦٤٠٧)، \"المجرد في أسماء رجال سنن ابن ماجة\" للذهبي (ص ١٧٨)، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٤٨، \"تقريب التهذيب\" لابن حجر (٧٨٣٦).\n(٣) من (ح).\nوهو ثقة، ثبت.\n(٤) في (ش): والعمال.\n(٥) في (ش): إذا.\n(٦) في (أ): استغفروا.\n(٧) [٣٩٨] الحكم على الإسناد:\nفي إسناده حفص بن عمر ضعيف ويعقوب بن يَحْيَى مجهول الحال. وقد رواه ثقتان عن إبراهيم بن المنذر عن صالح بن عبد الله بن صالح، عن يعقوب بن يَحْيَى به. وله شواهد بمجموعها يصير الحديث حسنًا لغيره.\nالتخريج:\nرواه ابن ماجة في كتاب المناسك، باب فضل دعاء الحاج (٢٨٩٢). ورواه =","vol":"5","page":212},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الطّبرانيّ في \"المعجم الأوسط\" ٦/ ٢٤٦ (٦٣١١)، وابن بشران في \"الأمالي\" (ص ١٠١) (٢٠٤) وعنه البيهقي في \"السنن الكبرى\" ٥/ ٢٦٢، وفي \"شعب الإيمان\" ٣/ ٤٧٦ (٤١٠٦) كلهم من طريق محمد بن علي الصَّائغ، كلاهما عن إبراهيم بن المنذر قال: نا صالح بن عبد الله مولى بني عامر قال: حدثني يعقوب ابن يَحْيَى به.\nقال الطّبرانيّ: لم يرو هذا الحديث عن يعقوب بن عباد إلَّا صالح بن عبد الله، تفرد به إبراهيم بن المنذر. \"المعجم الأوسط\" ٦/ ٢٤٧.\nوقال البيهقي تفرد به صالح بن عبد الله هذا وليس بقوي.\n\"شعب الإيمان\" ٣/ ٤٧٦.\nوقال البوصيري: إسناد ضعيف، صالح بن عبد الله قال فيه البُخاريّ: منكر الحديث. \"مصباح الزجاجة\" ٢/ ٢٧ (١٠٢٠).\nوقد رواه النَّسائيّ في كتاب مناسك الحج، باب فضل الحج ٥/ ١١٣، وابن خزيمة في \"صحيحه\" ٤/ ١٣٠ (٢٥١١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٥ (٣٦٩٢)، والحاكم في \"المستدرك\" ١/ ٦٠٨ وقال: هذا حديثٌ صحيحٌ على شرط مسلم ولم يخرجاه، ووافقه الذهبي، والبيهقيّ في \"السنن الكبرى\" ٥/ ٢٦٢، وفي \"شعب الإيمان\" ٣/ ٤٧٥ (٤١٠٣) كلهم من طريق ابن وهب، عن مخرمة بن بكير، عن أبيه، عن سهيل بن أبي صالح، عن أبيه به بلفظ: \"وفد الله ثلاثة: المغازي، والحاج، والمعتمر\".\nوللحديث شواهد منها:\n١ - حديث ابن عمر، رواه ابن ماجة -في الموضع السابق- (٢٨٩٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٧٤ (٤٦١٣)، والطبراني في \"المعجم الكبير\" ١٢/ ٤٢٢ (١٣٥٥٦) كلهم من طريق عمران بن عيينة قال: حدّثنا عطاء بن السَّائب عن مجاهد، عن ابن عمر بنحوه مرفوعًا.\nقال البوصيري: هذا إسناد حسن، عمران مختلف فيه.\n\"مصباح الزجاجة\" ٢/ ١٢٧ (١٠٢١).","vol":"5","page":213},{"text":"[٣٩٩] أخبرنا أحمد بن أُبي (١)، قال: نا منصور بن محمد (٢)، قال: نا محمد بن الفضل (٣)، قال: نا إبراهيم بن يوسف (٤)، قال: وكيع (٥)، عن شريك (٦)، عن جابر (٧)، عن مجاهد (٨)\n_________\n= ٢ - حديث عبد الله بن عمرو. رواه الفاكهي في \"أخبار مكّة\" ١/ ٤١٥ (٨٩٨)، وابن عدي في \"الكامل\" ٦/ ١٩٧، والبيهقيّ في \"شعب الإيمان\" ٣/ ٤٧٥ (٤١٠٤)، وتمام الرازي في \"فوائده\" انظر \"الروض البسام\" ٢/ ٢٨ (٥٩٧) كلهم من طريق محمد بن أبي حميد الأنصاري عن عمرو بن شعيب، عن أبيه، عن جده به بنحوه مرفوعًا وفيه زيادة.\nوإسناده ضعيف. فيه محمد بن أبي حميد. ضعيف سيأتي.\nوقال أبو حاتم في \"العلل\" ١/ ٢٩٨: هذا حديث منكر.\n٣ - حديث جابر رواه الفاكهي في \"أخبار مكّة\" ١/ ٤١٨ (٩٠٥)، والبزار في \"البحر الزخار\" انظر \"كشف الأستار\" ٢/ ٣٩ (١١٥٣)، \"مختصر زوائد مسند البزار\" للحافظ ابن حجر ١/ ٤٣٩ (٧٣٦) من طريق محمد بن أبي حميد، عن محمد بن المنكدر، عن جابر به بنحوه مرفوعًا. قال البزار: لا نعلمه عن جابر إلَّا عن ابن المنكدر ورواه طلحة بن عمر ومحمد بن أبي حميد عنه أيضًا.\nقال المنذري في \"الترغيب والترهيب\" ٢/ ١٦٧: رواته ثقات.\nوقال الهيثمي في \"مجمع الزوائد\" ٣/ ٢١١: رواه البزار ورجاله ثقات.\nقلت: سنده ضعيف فيه محمد بن أبي حميد ضعيف كما تقدم لكن يتقوى بما قبله.\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ضعيف.\n(٤) إبراهيم بن يوسف الماكياني البلخي، صدوق، نقموا عليه الإرجاء.\n(٥) الإمام، الثقة، الحافظ.\n(٦) صدوق، يخطئ كثيرًا.\n(٧) جابر بن يزيد الجُعْفي ضعيف، رافضي.\n(٨) مجاهد بن جبر، ثقة، إمام.","vol":"5","page":214},{"text":"أن النَّبيّ (١) - ﷺ - قال: \"اللَّهم اغفر للحاج، ولمن استغفر له الحاج\" (٢).\n_________\n(١) في (ز) ضرب على: (عن جابر) في هذا الموضع وكتب: عن شريك عن مجاهد، عن جابر أن النَّبيّ.\nوكذا نقله الزيلعي عن الثعلبي في \"نصب الراية\" ٣/ ٨٤.\n(٢) [٣٩٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف وشيخه لم أجد فيهما جرحًا ولا تعديلًا وفيه محمد بن الفضل، وجابر ضعيفان وشريك صدوق يخطئ كثيرًا والحديث مرسل.\nالتخريج:\nرواه ابن أبي شيبة في \"مصنفه\" ٥/ ١٠٧ (١٢٧٨٨)، عن شريك به.\nوانظر \"نصب الراية\" للزيلعي ٣/ ٨٥.\nورواه أبو القاسم الأصبهاني في \"الترغيب والترهيب\" ٢/ ١٩ (١٠٦٥) من طريق شيبان بن عبد الرحمن، عن جابر به.\nورواه البزار في \"مسنده\" انظر \"كشف الأستار\" ٢/ ٤٠ (١١٥٥)، وابن خزيمة في \"صحيحه\" ٤/ ١٣٢ (٢٥١٦)، وابن عدي في \"الكامل\" ٤/ ١٣، والحاكم في \"المستدرك\" ١/ ٦٠٩ وقال: صحيح على شرط مسلم، ولم يخرجاه، ووافقه الذهبي. والبيهقيّ في \"السنن الكبرى\" ٥/ ٢٦١، وفي \"شعب الإيمان\" ٣/ ٤٧٧ (٤١١٢) كلهم من طريق حسين بن محمد المروزي.\nورواه الطّبرانيّ في \"المعجم الصَّغير\" ٢/ ٢٣٦ (١٠٨٩)، وفي \"المعجم الأوسط\" ٨/ ٢٦٦ (٨٥٩٤)، والخطيب في \"تاريخ بغداد\" ١٣/ ٢٦٩ من طريق علي بن شبرمة كلاهما عن شريك، عن منصور، عن أبي حازم، عن أبي هريرة به مرفوعًا. قال الطّبرانيّ: لم يرو هذا الحديث عن منصور إلَّا شريك. \"المعجم الأوسط\". وقال إبراهيم بن سعيد الجوهري: ما أظن شريكًا إلَّا ذهب وهمه إلى حديث منصور، عن أبي حازم، عن أبي هريرة: \"من حج البيت فلم يرفث. . \".\nانظر: \"الكامل\" لابن عدي ٤/ ١٣.\nوقال الهيثمي: رواه البزار والطبراني في \"الصَّغير\" وفيه شريك بن عبد الله النَّخعيُّ وهو ثقة وفيه كلام، وبقية رجاله رجال الصَّحيح. \"مجمع الزوائد\" ٣/ ٢١١. =","vol":"5","page":215},{"text":"[٤٠٠] أخبرنا أبو عثمان سعيد بن محمد (بن محمد) (١) بن إبراهيم (٢)، قال: أنا أبو القاسم منصور بن جعفر بن ملاعب (٣)، قال: حدثني أبو الحسن (٤) بن شاذان (٥)، قال: سمعت علي بن\n_________\n= وقال ابن حجر: قلت هو إسناد حسن. \"مختصر زوائد مسند البزار\" ١/ ٤٣٩. قلت: حسين بن محمد ثقة. \"تقريب التهذيب\" لابن حجر (١٣٤٥) لكن لم يذكر أنَّه روى عن شريك قبل توليه قضاء الكوفة، فالإسناد ضعيف خاصة مع تفرد شريك به واختلافه فيه.\nوله شاهد من قول عمر بن الخطاب - ﵁ -.\nرواه ابن أبي شيبة في \"مصنفه\" ٥/ ١٠٧ (١٢٧٨٧)، عن عبد السَّلام بن حرب، عن ليث، عن مجاهد قال: قال عمر به. وفيه زيادة.\nانظر \"نصب الراية\" ٣/ ٨٥.\nورواه مسدد قال: حدّثنا حماد بن زيد، عن ليث بن أبي سليم، عن المهاجر قال: قال عمر به. \"المطالب الحالية\" ٢/ ٥٩ (١٣١٠).\nقال البوصيري: رواه مسدد، وفي سنده ليث بن أبي سليم، والجمهور على تضعيفه: \"إتحاف الخيرة\" ٣/ ٢٦٥ (٢٧١٣).\n(١) ساقطة من (أ).\n(٢) ثقة، صالح.\n(٣) منصور بن جعفر بن محمد بن ملاعب أبو القاسم الصَّيْرفيُّ.\nقال العتيقي: وكان ثقة. توفي في المحرم سنة (٣٨٤ هـ).\n\"تاريخ بغداد\" للخطيب ١٣/ ٨٥.\n(٤) في (ح): الحسين.\n(٥) لعله: عبد الله بن محمد بن جعفر بن شاذان البزاز أبو الحسين البغدادي.\nقال الخطيب: ثقة. وقال الذهبي: شيخ لا يعرف، توفي سنة (٣٥١ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ١٢٨، \"تاريخ الإسلام\" للذهبي ٢٦/ ٥٨، \"ميزان الاعتدال\" ٤/ ١٨٨ (٤٨١٥).","vol":"5","page":216},{"text":"عبد العزيز (١) يقول: كنت عديلًا لأبي عُبيد القاسم بن سلَّام (٢) سنة من السنين، فلما صرت (٣) إلى الموقف، فصرت (٤) إلى ركي (٥) (جُبِّ النخل) (٦)، فتطهرت، وأُنسيت نفقي عنده (٧) فلما صرت إلى المأزمين (٨) قال لي أبو عبيد: لو اشتريت لنا (زبدًا وتمرًا) (٩). فخرجت لأبتاعه (١٠)، فذكرت النفقة، فرجعت عودي على بدئي (١١) إلى أن وافيت الموضع؛ فإذا النفقة (١٢) بحالها؛ فأخذتها، ورجعت (١٣)، وكنت قد صادفت الوادي مملوءًا قردة وخنازير وغير ذلك؛ فجزعت منهم (١٤)، ثم إنِّي رجعت، (فإذا هم على حالهم) (١٥)\n_________\n(١) البغوي، ثقة.\n(٢) في (ش): سلامة، وهو الإمام، الثقة.\n(٣) في (أ): صرنا.\n(٤) في (أ): فسرت. وفي (ح): فصدت.\n(٥) في (ش)، (ز): ركني. وفي هامش (ز): ركن.\n(٦) في (أ): جنب الحبل.\n(٧) في (ح)، (أ): عندها.\n(٨) في (ح): الميزمين.\n(٩) في (ح): تمرًا أو زبدًا.\n(١٠) في (أ) وهامش (ز): لابتياعه.\n(١١) في (أ): بدأي.\n(١٢) في (ح): نفقتي.\n(١٣) ساقطة من (ح).\n(١٤) في (أ): منها.\n(١٥) في (أ): وإذا هي حالها.","vol":"5","page":217},{"text":"حتى دخلت على أبي عبيد قبيل (١) الصبح، فسألني عن أمري فخبرته، وذكرت القردة. قال: تلك ذنوب بني آدم تركوها وانصرفوا (٢).\n\n<span data-type=\"title\" id=toc-572>٢٠٠ </span>- (قوله -﷿-) (٣): ﴿فإِذَا قَضَيْتُمْ مَنَاسِكَكُمْ﴾\nأي: فرغتم من حجكم، وذبحتم (٤) نَسَائِككم، يقال (٥) منه: نَسَكَ الرجل يَنْسُكُ نُسْكًا، ونَسْكًا (٦)، ونسيكة، ومَنْسكًا؛ إذا ذبح نُسُكَه. والمَنْسك: المذبح، مثل: المشرق والمغرب. ويقال من العبادة: نَسَكَ، ونَسِك (٧) نَسْكًا (٨)، ونَسَاكةً؛ إذا تَقرَّأ (٩).\n_________\n(١) في (أ): قبل.\n(٢) [٤٠٠] الحكم على الإسناد:\nفيه أبو الحسن بن شاذان، لم يتبين من هو.\nالتخريج:\nروى البيهقي في \"شعب الإيمان\" ٣/ ٤٦٧ (٤٥٨٣) عن الحاكم قال: سمعت عمر بن جعفر البصري يقول: سمعت أبا القاسم بن منيع يقول: سمعت جدي أحمد بن منيع يقول: حججت سنة من السنين، وكنت عديل أبي عبيد القاسم بن سلام بنحو القصة.\n(٣) ساقطة من (ح).\n(٤) في (أ): وذبحكم.\n(٥) في (ش): فقال: يقال.\n(٦) في (أ): ونسكة.\n(٧) في (أ): ينسك.\n(٨) في (ش): نَسَك ونُسُك معًا نُسُكًا.\n(٩) كذا في (ش)، (ح)، (ز) وهو الصواب. وأما في (س) وهامش (ز): إذا عبد. وفي هامش (ز): عبد، وفي (أ): تقرب.\nوانظر: \"جامع البيان\" للطبري ٢/ ٢٩٥.","vol":"5","page":218},{"text":"وأبو عمرو يدغم الكاف في الكاف فيه، وفي أخواته في (١) كل القرآن (٢) مثل: (سلككم) (٣) لأنهما (٤) مثلان. قال الشاعر:\n(ولا يُشارِكك) (٥) عندي بعد واحدة (٦) ... لا والذي أصبحت عندي له نِعَمُ (٧)\n﴿فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ﴾ (٨) قال المفسرون (٩) في هذِه الآية: كان العرب إذا فرغوا من حجهم وقفوا عند البيت (١٠)، وذكروا مآثر آبائهم (١١)، ومفاخرهم؛ فكان الرجل يقول: إن أبي كان يقري الضيف (ويضرب بالسيف) (١٢)، ويطعم الطعام، وينحر\n_________\n(١) ساقطة من (ح).\n(٢) \"السبعة\" لابن مجاهد (ص ١٢١)، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ١٩٣، \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٨٠.\nلكن قالوا: ولم يدغم من المثلين في كلمة واحدة، إلا قوله تعالى: ﴿مَنَاسِكَكُمْ﴾ في البقرة، ﴿ما سلككم﴾ في المدثر، وأظهر ما عداهما.\n(٣) المدثر: ٤٢.\n(٤) في (ش)، (أ): لأنها.\n(٥) في هامش (س): ولم. وفي (أ): فلا يشاركك. وفي (ح): ولا يشارك.\n(٦) في هامش (س): غانية.\n(٧) لم أهتد إلى قائله ولم أجد من ذكره.\n(٨) في (أ) زيادة: أو أشد ذكرًا.\n(٩) في (ح): أكثر المفسرين.\n(١٠) في (أ): المبيت.\n(١١) ساقطة من (أ).\n(١٢) ساقطة من (أ).","vol":"5","page":219},{"text":"الجزور، ويَفُك المعاني (١)، ويجزُّ النواصي، ويفعل كذا وكذا، يتفاخرون بذلك، فأمرهم الله -﷿- بذكره، فقال: فا ذكروني، فأنا الذي فعلت ذلك بكم وبآبائكم، وأحسنت إليكم وإليهم (٢).\nقال السدي: كانت العرب إذا قضت مناسكها، وأقاموا (٣) بمنى يقوم الرجل فيسأل الله -﷿-، ويقول: اللهم إن أبي كان عظيم الجفنة (٤)، عظيم القبة، كثير المال، فأعطني (مثل ذلك) (٥)، ليس يذكر الله -﷿- وإنما يذكر أباه (٦)، ويسأل أن يُعطى في دنياه، فأنزل\n_________\n(١) العاني: الأسير، وكل من ذل، واستكان، وخضع فقد عنا يَغنُو وهو عان، والمرأة عانية، وجمعها عوان.\n\"غريب الحديث\" لأبي عبيد ١/ ٣٠٨، \"النهاية\" لابن الأثير ٣/ ٣١٤.\n(٢) في (ح): إليهم وإليكم.\nهذا السبب جمعه المصنف من آثار متفرقة عن ابن عباس، وابن الزبير، وأنس، وأبي وائل، ومجاهد، وقتادة وغيرهم.\nانظر: \"تفسير القرآن\" لعبد الرزاق ١/ ٧٩، \"أخبار مكة\" للفاكهي ٤/ ١٤٧ - ١٤٩، \"جامع البيان\" للطبري ٢/ ٢٩٦ - ٢٩٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٥٥ - ٣٥٦، \"الدعاء\" للطبراني ٢/ ١٢٠٢ (٨٧٩)، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥١١ - ٥١٥، \"الدر المنثور\" للسيوطي ١/ ٤١٦ - ٤١٧. وذكره دون عزو لأحد الفراء في \"معاني القرآن\" ١/ ١٢٢، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٧٩)، والزجاج في \"معاني القرآن\" ١/ ٢٧٤.\n(٣) في (ح): وقاموا.\n(٤) يقال: فلان عظيم الجفنة، إذا كان مطعمًا، والعرب تمدح بعظم الجفان، وسعة الآنية. \"غريب الحديث\" للخطابي ٢/ ٥٢٩.\n(٥) في (ح): مثل ما أعطيت أبي.\n(٦) في (أ): آباءه.","vol":"5","page":220},{"text":"الله تعالى هذِه الآية (١).\nوقال ابن عباس (٢)، وعطاء (٣)، والربيع (٤)، والضحاك (٥): معناه فاذكروا الله كذكر الصبيان الصغار الآباء، وهو قول الصبي أول ما يُفْصِح (٦) ويفقه الكلام: أبَّه وأمَّه، يلهج (٧) بأبيه وأمه.\n[٤٠١] أخبرنا الحسين (٨) بن محمد بن الحسين بن عبد الله (٩)، قال: نا عبد الله بن يوسف بن أحمد بن مالك (١٠)، قال: نا محمد بن موسى الحُلْوَاني (١١) قال:\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٢٩٧.\nوعزاه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥١٩ إلى الفريابي.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٥٦.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٢٩٧ من طريق عطية العوفي عنه.\n(٣) رواه الفاكهي في \"أخبار مكة\" ٤/ ١٤٨ (٢٤٧٩)، والطبري في \"جامع البيان\" ٢/ ٢٩٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٥٦ (١٨٧١)، والبيهقي في \"شعب الإيمان\" ١/ ٤٥١ (٦٨٣).\n(٤) في (ز): والسدي.\nرواه الطبري في \"جامع البيان\" ٢/ ٢٩٧.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٢٩٧.\n(٦) في (أ): يفتح. والكلمة غير واضحة في (ش).\n(٧) في (ش): ثم يلتهم. وفي (ح)، (ز)، (أ): ثم يلهج.\n(٨) في (ح): الحسن.\n(٩) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(١٠) لم أجد له ترجمة.\n(١١) محمد بن موسى التمار أبو جعفر الحُلْواني.\nقال الخليلي: سمع شيوخ العراق، روى نسخة يعلى بن الأشدق عن عبد الله بن =","vol":"5","page":221},{"text":"نا زيد بن أخزم (١)، قال: نا معاذ بن هشام (٢)، قال: حدثني أبي (٣)، عن عمرو بن مالك (٤)،\n_________\n= جراد، روى عنه أبو الحسن القطان القزويني وأقرانه. وقال ابن ناصر الدين: أبو جعفر محمد بن موسى الحلواني عن عباس الدوري وغيره، وعنه أبو أحمد بن عدي وعدة.\n\"فتح الباب في الكنى والألقاب\" لابن منده (ص ١٩٥)، \"الإرشاد\" للخليلي ٢/ ٦٢٤، \"توضيح المشتبه\" لابن ناصر الدين ٢/ ٢٩١.\n(١) زيد بن أخزم الطائي النبهاني أبو طالب البصري.\nثقة، حافظ. استشهد في كائنة الزنج بالبصرة سنة (٢٥٧ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٥٦، \"تهذيب التهذيب\" لابن حجر ١/ ٦٥٧، \"تقريب التهذيب\" لابن حجر (٢١١٤).\n(٢) معاذ بن هشام بن أبي عبد الله واسمه سنبر الدستوائي البصري.\nقال ابن قانع: ثقة مأمون. وقال يحيى بن معين في رواية الدارمي: ثقة. وذكره ابن حبان في \"الثقات\". قال ابن عدي: وهو ربما يغلط في الشيء بعد الشيء، وأرجو أنه صدوق. وقال ابن حجر: صدوق ربما وهم. توفي سنة (٢٠٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٧٢، \"تاريخ يحيى بن معين\" رواية الدارمي (ص ١٨٣)، \"الثقات\" لابن حبان ٩/ ١٧٦، \"الكامل\" لابن عدي ٦/ ٤٣٣، \"تهذيب التهذيب\" لابن حجر ٤/ ١٠٢، \"تقريب التهذيب\" لابن حجر (٦٧٤٢).\n(٣) هشام بن أبي عبد الله، واسمه سنبر الدستوائي أبو بكر البصري ثقة، ثبت، وقد رمي بالقدر، توفي سنة (١٥٤ هـ)، وله ثمان وسبعون سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٥٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٧٢، \"تقريب التهذيب\" لابن حجر (٧٢٩٩).\n(٤) عمرو بن مالك النكري أبو يحيى ويقال: أبو مالك البصري.\nذكره ابن حبان في \"الثقات\"، وقال: يعتبر حديثه من غير رواية ابنه عنه. وفي \"التهذيب\" أن ابن حبان قال فيه: يخطئ ويغرب. وليس في المطبوع من \"الثقات\" =","vol":"5","page":222},{"text":"عن أبي الجوزاء (١) قال: قلت لابن عباس: أخبرني (٢) (عن قول الله -﷿-) (٣): ﴿فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرًا﴾ وقد يأتي على الرجل اليوم (لا يذكر فيه أباه) (٤)؟ فقال ابن عباس: ليس كذلك، ولكن أن تغضب لله -﷿- إذا عصي أشد من غضبك لوالديك إذا شتما (٥).\n_________\n= لابن حبان فلعلها سقطت من هذِه النسخة، أو خلط ابن حجر بينه وبين عمرو بن مالك الراسبي وسماه ابن حبان: النكري أيضًا وقال فيه: يخطئ ويغرب. وقال ابن حجر: صدوق له أوهام. توفي سنة (١٢٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٥٩، \"الثقات\" لابن حبان ٥/ ٤٨٧، ٧/ ٢٤٨، \"ميزان الاعتدال\" للذهبي ٣/ ٢٨٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٠١، \"تقريب التهذيب\" لابن حجر (٥١٠٤).\n(١) أوس بن عبد الله الربعي أبو الجوزاء، ثقة، يرسل كثيرًا.\n(٢) في (ح): أنبئني.\n(٣) في (ح): عن قوله.\n(٤) في (أ): لا يذكر أباه. وفي (ش): فلا يذكر أباه فيه.\n(٥) [٤٠١] الحكم على الإسناد:\nفي إسناده عبد الله بن يوسف لم أجد له ترجمة ومحمد بن موسى الحلواني لم يذكر بجرح أو تعديل وقد رواه ابن أبي حاتم بإسناد حسن.\nالتخريج:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٥٥ (١٨٦٩) عن أبيه قال: حدثنا إبراهيم بن محمد بن عرعرة قال: ثنا معاذ بن هشام به بنحوه.\nوإبراهيم بن محمد ثقة.\n\"تقريب التهذيب\" لابن حجر (٢٣٨) فالإسناد حسن من أجل معاذ بن هشام وعمرو بن مالك.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤١٧ إلى ابن المنذر.","vol":"5","page":223},{"text":"[٤٠٢] وأخبرنا الحسين (١) بن محمد (٢)، قال: أنا أحمد بن إبراهيم ابن شاذان (٣)، قال: أنا عمر (٤) بن أحمد القطان (٥)، قال: نا محمد بن إسماعيل (٦)، قال: نا وكيع (٧)، قال: نا محمد بن أبي حميد (٨)، عن\n_________\n(١) في (ح): الحسن.\n(٢) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن إبراهيم بن الحسن بن محمد بن شاذان البزاز أبو بكر البغدادي.\nقال الأزهري: كان حجة، ثبتًا. وقال الخطيب: كان ثقة، ثبتًا، كثير الحديث.\nولد سنة (٢٩٨ هـ)، وتوفي سنة (٣٨٣ هـ).\n\"تاريخ بغداد\" للخطيب ٤/ ١٨، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٢٩، \"تاريخ الإسلام\" للذهبي ٢٧/ ٥٧.\n(٤) في (ز) وهامش (س): عثمان.\n(٥) عمر بن أحمد بن علي بن إسماعيل القطان أبو حفص الدَّربي البغدادي.\nقال الخطيب: وكان ثقة. وقال السمعاني: كان من الثقات. توفي سنة (٣٢٧ هـ).\n\"تاريخ بغداد\" للخطيب ١١/ ٢٢٩، \"الأنساب\" للسمعاني ٢/ ٤٦٧، \"تكملة الإكمال\" لمحمد بن عبد الغني ٢/ ٦١٠، \"توضيح المشتبه\" لابن ناصر الدين ٤/ ٣٦.\n(٦) محمد بن إسماعيل بن البختري الحساني أبو عبد الله الواسطي ثم البغدادي.\nقال الدارقطني: ثقة. وذكره ابن حبان في \"الثقات\". وقال أحمد بن سنان، وأبو حاتم، والباغندي، وابن حجر: صدوق. توفي سنة (٢٥٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩٠، \"الثقات\" لابن حبان ٩/ ١١٨، \"تاريخ بغداد\" للخطيب ٢/ ٣٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٥١٢، \"تقريب التهذيب\" لابن حجر (٥٧٢٩).\n(٧) الإمام، الحافظ، الثقة.\n(٨) محمد بن أبي حميد إبراهيم الأنصاري الزُّرَقي أبو إبراهيم المدني.\nلقبه حمّاد. ضعيف. من السابعة. =","vol":"5","page":224},{"text":"محمد بن كعب القرظي (١): ﴿فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ﴾ أي (٢): (كذكر آبائكم إياكم) (٣).\n﴿أَوْ أَشَدَّ ذِكْرًا﴾ يعني: وأشد، وبل أشد (كقوله تعالى: ﴿أو يَزيدون﴾ (٤).\nقال مقاتل: ﴿أَوْ أَشَدَّ ذِكْرًا﴾ (٥) أي: أكثر ذكرًا. كقوله ﴿أو أَشَدُّ قسوةً﴾ (٦) ﴿أَوْ أَشَدَّ خَشيَةً﴾ (٧).\nوأما وجه نصب ﴿أَشَدُّ﴾ فقال الأخفش: أذكروه أشد (٨).\n_________\n= \"الكامل\" لابن عدي ٦/ ١٩٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٤٩، \"تقريب التهذيب\" لابن حجر (٥٨٣٦).\n(١) ثقة، عالم.\n(٢) ساقطة من (ش).\n(٣) ساقطة من (ح)، (أ).\n[٤٠٢] الحكم على الإسناد:\nإسناده ضعيف فيه محمد بن أبي حميد ضعيف.\nالتخريج:\nالأثر لم أجد من أخرجه، ورواه بمعناه الفاكهي في \"أخبار مكة\" ٤/ ١٤٨ (٢٤٧٨)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٥٦ (١٨٧٢) عن عكرمة.\n(٤) الصافات: ١٤٧.\n(٥) ما بين القوسين ساقط من (أ).\n\"تفسير مقاتل\" ١/ ١٠١، وانظر أيضًا \"الأشباه والنظائر\" له (ص ٢١٣).\n(٦) البقرة: ٧٤.\n(٧) النساء: ٧٧.\n(٨) \"مشكل إعراب القرآن\" لمكي بن أبي طالب ١/ ٩٠ دون عزو لأحد.","vol":"5","page":225},{"text":"وقال الزجاج (١): في محل الخفض؛ لكنه لا ينصرف؛ لأنه صفة (٢) على مثال أفعل، ونصب ﴿ذِكْرًا﴾ على التمييز (٣).\n﴿فَمِنَ النَّاسِ مَنْ يَقُولُ﴾ في الحج ﴿رَبَّنَا آتِنَا فِي الدُّنْيَا﴾ أي (٤): أعطنا إبلًا، وبقرًا، وغنمًا، وعبيدًا، وإماء، حذف المسؤول. قال أنس بن مالك: كانوا يطوفون بالبيت عراة فيدعون، ويقولون: اللهم اسقنا المطر، وأعطنا على عدونا الظفر، وردنا صالحين إلى صالحين (٥). وقال قتادة: هذا عبد نوى الدنيا، لها أنفق، ولها عمل، ولها نصب؛ فهي همه، وسَدَمه (٦)، وطلبته (٧). ﴿وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ﴾ حظ ونصيب.\n_________\n(١) في (ش) زيادة: أشد. وفي (ز) زيادة: هو.\n(٢) ساقطة من (ح).\n(٣) \"معاني القرآن\" ١/ ٢٧٤.\n(٤) ساقطة من (ح).\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٢٩٩، وعزاه ابن حجر والسيوطي له وحده. \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥١٧، \"الدر المنثور\" للسيوطي ١/ ٤١٨.\n(٦) في (أ): وسؤله.\nالسَّدَم: اللَّهْجُ والوُلوع بالشيء.\n\"النهاية\" لابن الأثير ٢/ ٣٥٥.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٣٠٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٥٧ (١٨٧٥)، ٢/ ٣٥٨ (١٨٨٣).","vol":"5","page":226},{"text":"<span data-type=\"title\" id=toc-573>٢٠١ </span>- ﴿وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً﴾ (١)\nوهم النبي - ﵇- والمؤمنون.\nواختلفوا في معنى الحسنتين. فقال علي (بن أبي طالب) (٢) كرم الله وجهه: ﴿فِي الدُّنْيَا حَسَنَةً﴾: امرأة صالحة حسناء (٣)، ﴿وَفِي الْآخِرَةِ حَسَنَةً﴾: الحور العين، ﴿وَقِنَا عَذَابَ النَّارِ﴾: المرأة السوء (٤).\nوقال الحسن: ﴿فِي الدُّنْيَا حَسَنَةً﴾: العلم والعبادة، ﴿وَفِي الْآخِرَة حسنةِ﴾: الجنة (٥).\nوقال السدىِ، وابن حيان: ﴿فِي الدُّنْيَا حَسَنَةً﴾: رزقًا حلالًا واسعًا، وعملًا صالحًا، ﴿وَفِي الْآخِرَةِ حَسَنَةً﴾: المغفرة والثواب (٦).\n_________\n(١) في (ح)، (ز)، (أ): زيادة: ﴿وَفِي الْآخِرَةِ حَسَنَةً﴾ وفي (ز)، (أ) زيادة: ﴿وَقِنَا عَذَابَ النَّارِ﴾.\n(٢) ليست في (ش).\n(٣) من (ح).\n(٤) ذكره أبو المظفر السمعاني في \"تفسيره\" ٢/ ٢٤٠، والزمخشري في \"الكشاف\" ١/ ٢٤٨، والواحدي في \"الوسيط\" ١/ ٢٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٤٠٨، وقال: وهذا فيه بعد، ولا يصح عن علي.\n(٥) رواه الترمذي في كتاب الدعوات، باب عقد التسبيح باليد (٣٤٨٨)، وابن أبي شيبة في \"مصنفه\" ١٢/ ٣٨٢ (٣٦٣٢٤)، والطبري في \"جامع البيان\" ٢/ ٣٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٥٨ (١٨٧٩)، ٢/ ٢٥٩ (١٨٨٤)، والبيهقي في \"شعب الإيمان\" ٢/ ٣٠٦ (١٨٨٧)، وابن عبد البر في \"جامع بيان العلم وفضله\" ١/ ٢٢٩ - ٢٣٠ (٢٥٢، ٢٥٣).\n(٦) قول السدي رواه الطبري في \"جامع البيان\" ٢/ ٣٠١، وانظر \"فتح الباري\" ١١/ ١٩٢.","vol":"5","page":227},{"text":"وقال عطية: ﴿فِي الدُّنْيَا حَسَنَةً﴾: العلم والعمل به، ﴿وَفِي الْآخِرَةِ حَسَنَةً﴾: تيسير الحساب ودخول الجنة (١). وقيل: ﴿فِي الدُّنْيَا حَسَنَةً﴾: التوفيق والعصمة، ﴿وَفِي الْآخِرَةِ حَسَنَةً﴾: النجاة (٢) والرحمة (٣). وقيل: ﴿فِي الدُّنْيَا حَسَنَةً﴾: أولادًا أبرارًا (٤)، ﴿وَفِي الْآخِرَةِ حَسَنَةً﴾: مرافقة الأنبياء (٥).\nوقيل: ﴿فِي الدُّنْيَا حَسَنَةً﴾: المال والنعمة، ﴿وَفِي الْآخِرَةِ حسنة﴾: تمام النعمة (٦)، وهو الفوز من النار ودخول الجنة (٧).\nوقيل: ﴿فِي الدُّنْيَا حَسَنَةً﴾: الدين واليقين، ﴿وَفِي الْآخِرَةِ حَسَنَةً﴾: اللقاء (٨) والرضا (٩).\nوقيل: ﴿فِي الدُّنْيَا حَسَنَةً﴾: الثبات على الإيمان، ﴿وَفِي الْآخِرَةِ\n_________\n(١) \"فتح الباري\" لابن حجر ١١/ ١٩٢.\n(٢) في (أ): النجا.\n(٣) \"الكفاية\" للحيري ١/ ١٤٦ بنحوه. \"البحر المحيط\" لأبي حيان ٢/ ١١٣.\nوقال القشيري: حسنة الدنيا توفيق الخدمة، وحسنة الآخرة تحقيق الوصلة.\n\"لطائف الإشارات\" ١/ ١٨١.\n(٤) في (أ): الأولاد الأبرار.\n(٥) \"البحر المحيط\" لأبي حيان ٢/ ١١٣، \"مفاتيح الغيب\" للفخر الرازي ٥/ ١٦١.\n(٦) في (أ): الدنيا.\n(٧) \"النكت والعيون\" للماوردي ١/ ٢٠٣، وانظر \"تفسير غريب القرآن\" لابن قتيبة (ص ٧٩)، \"زاد المسير\" لابن الجوزي ١/ ٢١٦.\n(٨) طمس في (أ).\n(٩) قال سهل بن عبد الله التستري: ﴿فِي الدُّنْيَا حَسَنَةً﴾: العلم والعبادة خالصًا، ﴿وَفِي الْآخِرَةِ حَسَنَةً﴾ أي: الرضا. \"تفسير القرآن العظيم\" له (ص ٤٤).","vol":"5","page":228},{"text":"حَسَنَةً﴾: السلامة والرضوان (١).\nوقيل: ﴿فِي الدُّنْيَا حَسَنَةً﴾: الإخلاص، ﴿وَفِى الأَخِرَةِ حَسَنَةً﴾: الخلاص (٢).\nوقيل: في الدنيا حسنة: حلاوة الطاعة، وفي الآخرة حسنة: لذة الرؤية (٣).\nوقال قتادة: فى الدنيا عافية، وفى الآخرة عافية (٤) دليل هذا التأويل:\n[٤٠٣] ما أخبرنا عبد الله بن حامد الوزان (٥)، قال: أنا محمد بن\n_________\n(١) \"أنوار الحقائق الربانية في تفسير اللطائف القرآنية\" لأبي الثناء الأصبهاني ٤/ ١٧٤٣.\nوقال الماتريدي: وقيل: حسنة الدنيا: النصر والرزق، وحسنة الآخرة: الرحمة والرضوان.\n\"تأويلات أهل السنة\" ١/ ٤٢٧.\n(٢) \"أنوار الحقائق الربانية في تفسير اللطائف القرآنية\" لأبي الثناء الأصبهاني ٤/ ١٧٤٣.\n(٣) \"الكفاية\" للحيري ١/ ١٤٦، \"البحر المحيط\" لأبي حيان ٢/ ٢١٣.\nوقال القشيري: الحسنة في الدنيا شهود بالأسرار، وفي الآخرة رؤية بالأبصار.\n\"لطائف الإشارات\" ١/ ١٨٠.\nوقال السلمي: قال بعضهم في الدنيا المعرفة، وفي الآخرة الرؤية.\n\"حقائق التفسير\" (١٨ أ).\n(٤) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٨٠، والطبري في \"جامع البيان\" ٢/ ٣٠٠ (٣٨٧٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٥٨ (١٨٨١)، ٢/ ٣٥٩ (١٨٨٥).\n(٥) زيادة من (أ)، وعبد الله لم يذكر بجرح ولا تعديل.","vol":"5","page":229},{"text":"جعفر (١)، قال: نا علي بن حرب (٢)، قال: نا عبد الله بن بكر (٣)، قال: نا حميد (٤)، عن ثابت البناني (٥)، عن أنس (بن مالك) (٦).\n_________\n(١) المطيري، ثقة، مأمون.\n(٢) أبو الحسن الموصلي، صدوق، فاضل.\n(٣) في (أ): بكير.\nوهو عبد الله بن بكر بن حبيب السهمي الباهلي أبو وهب البصري.\nنزيل بغداد، ثقة، حافظ، وامتنع من القضاء، توفي في المحرم سنة ثمان ومائتين.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٠٩، \"تقريب التهذيب\" لابن حجر (٣٢٣٤).\n(٤) في (أ): حماد.\nوهو حميد الطويل، ثقة، مدلس.\n(٥) ثقة، عابد.\n(٦) ساقطة من (أ).\n[٤٠٣] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، والحديث ورد بأسانيد صحيحة عن حميد.\nالتخريج:\nرواه أبو نعيم في \"حلية الأولياء\" ٢/ ٣٢٩. من طريق الحارث بن أبي أسامة.\nوالإمام أحمد في \"المسند\" ٣/ ١٠٧ كلاهما عن عبد الله بن بكر به.\nورواه مسلم في كتاب الذكر والدعاء، باب كراهية الدعاء بتعجيل العقوبة (٢٦٨٨) (٢٣)، والإمام أحمد في \"المسند\" ٣/ ١٠٧ (١٢٠٤٩)، ويحيى بن صاعد في زوائده على \"الزهد\" لابن المبارك (ص ٣٤٦) (٩٧٣) من طريق ابن أبي عدي. ورواه النسائي في \"عمل اليوم والليلة\" (ص ٣٠٣) (١٠٦١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٢١٧ (٩٣٦) من طريق خالد بن الحارث. ورواه الترمذي في كتاب الدعوات، باب ما جاء في عقد التسبيح باليد (٣٤٨٧) وقال: حديث حسن صحيح غريب من هذا الوجه، من طريق سهل بن يوسف.","vol":"5","page":230},{"text":"[٤٠٤] وأخبرنا الحسين بن محمد بن الحسين (١)، قال: نا هارون ابن محمد بن هارون (٢)، قال: نا (الحسن بن علي السيسري) (٣)، قال: نا يزيد بن هارون (٤)، قال: أنا حميد (٥) عن أنس أن رسول\n_________\n= ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٢٢١ (٩٤١) من طريق بشر ابن المفضل. والطبراني في \"الدعاء\" ٣/ ١٧٠٣ (٢٠١٦) من طريق معاذ بن معاذ. والطحاوي في \"شرح مشكل الآثار\" ٥/ ٢٩١ (٢٠٤٨)، والبغوي في \"معالم التنزيل\" ١/ ٢٣٢. كلاهما من طريق محمد بن عبد الله الأنصاري. كلهم عن حميد به بنحوه.\nورواه مسلم -في الموضع السابق- (٢٦٨٨) (٢٤)، والإمام أحمد في \"المسند\" ٣/ ٢٨٨ (١٤٠٦٧)، وأبو يعلى في \"المسند\" ٦/ ٢٢٧ (٣٥١١)، والطبراني في \"الدعاء\" ٣/ ١٧٠٤ (٢٠١٧)، والبيهقي في \"الدعوات الكبير\" (ص ١٨٣) (٢٥٨) كلهم من طريق حماد بن سلمة، عن ثابت به بنحوه.\n(١) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم أجد له ترجمة.\n(٣) في (ش): الحسن بن السيسري. وفي (أ): التستري.\nولم أجد له ترجمة، ومن الرواة عن يزيد بن هارون اثنان باسم الحسن بن علي ليس فيهما من يدعى بالسيسري.\n\"تهذيب الكمال\" للمزي ٣٢/ ٢٦٤.\nولعله الحسن بن علي بن الفرات أبو علي الكرماني.\nقال أبو نعيم: قدم أصبهان سنة نيف وثمانين ومائتين يروي عن يزيد بن هارون، في حديثه لين.\n\"ذكر أخبار أصبهان\" لأبي نعيم ١/ ٢٦٤، \"لسان الميزان\" لابن حجر ٢/ ٢٤٠.\n(٤) ثقة، متقن.\n(٥) ثقة، مدلس.","vol":"5","page":231},{"text":"الله - ﷺ - عاد رجلًا (١) قد صار مثل الفرخ المنتوف (٢) فقال رسول الله - ﷺ -: \"هل كنت تدعو الله بشيء أو تسأله شيئًا؟ \" قال: كنت أقول: اللهم ما كنت معاقبي به في الآخرة فعجله لي (٣) في الدنيا. فقال: \"سبحان الله! إذًا لا تستطيعه، (أو لا تطيقه) (٤)، هلَّا قلت: اللهم ربنا آتنا في الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار\" فدعا الله -﷿- بها فشفاه (٥).\n_________\n(١) في هامش (ش)، (أ) زيادة: مريضًا.\nقال ابن سبط بن العجمي: لا أعرفه.\n\"تنبيه المعلم بمبهمات صحيح مسلم\" (ص ٤٤٢).\nوفي \"المسند\" لأبي يعلى أنه رجل من الأنصار ٦/ ١٥٠ (٣٤٢٩).\n(٢) وهو ولد الطير. أي: مثله في كثرة النحافة، وقلة القوة.\n\"شرح النووي على صحيح مسلم\" ١٧/ ٢٢، \"تحفة الأحوذي\" للمباركفوري ٩/ ٤٦٠.\n(٣) زيادة من (ح)، (أ).\n(٤) في (ح)، (أ): ولا تطيقه.\n(٥) في (ش) زيادة: الله.\n[٤٠٤] الحكم على الإسناد:\nفي إسناده هارون بن محمد والحسن بن علي السيسري لم أجد لهما ترجمة، وقد ورد الحديث بأسانيد صحيحة عن يزيد بن هارون.\nالتخريج:\nرواه عبد بن حميد في \"مسنده\" انظر \"المنتخب\" (ص ٤١١) (١٣٩٩)، وأبو يعلى الموصلي في \"مسنده\" ٦/ ٤٤٨ (٣٨٣٧)، عن زهير بن حرب، كلاهما من طريق يزيد بن هارون به.\nورواه البخاري في \"الأدب المفرد\" (ص ٢٥٣) (٧٢٨) من طريق زهير. ورواه ابن =","vol":"5","page":232},{"text":"وقال سهل بن عبد الله: في الدنيا (١) السنة، وفي الآخرة الجنة (٢).\n[٤٠٥] أخبرنا (أبو عبد الله) (٣) بن فنجويه الدينوري (٤) بقراءتي عليه، قال: أنا موسى بن محمد بن علي (٥)، قال: نا الحسن (٦) بن\n_________\n= أبي شيبة في \"مصنفه\" ١٠/ ٥٩٥ (٢٩٨٣٠) عن عبيدة، وأبو يعلى في \"مسنده\" ٦/ ٤٢٩ (٣٨٠٢)، وابن السني في \"عمل اليوم والليلة\" (ص ٢٦١) (٥٥٥) من طريق المعتمر بن سليمان.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٠٠ والطبراني في \"الدعاء\" ٣/ ١٧٠٤ (٢٠١٨) من طريق يحيى بن أيوب، كلهم عن حميد به، وعند الطبري تصريح حميد بالسماع.\nوقال أبو حاتم وأبو زرعة: الصحيح: عن حميد، عن ثابت عن أنس. قلت من روى هكذا؟ فقالا: خالد بن الحارث والأنصاري وغيرهما. قلت: فهؤلاء أخطئوا؟ قال: لا، ولكن قصروا وكان حميد كثيرًا ما يرسل.\n\"العلل\" ٢/ ١٩٣.\nوقال الشيخ أحمد شاكر: لأن رواية هذا الحديث هنا فيها تصريح حميد بسماعه من أنس ولكن رواه أحمد ومسلم من حديث حميد، عن ثابت، عن أنس، فلعله سمعه من أنس، ومن ثابت عن أنس.\n\"حاشية جامع البيان\" للطبري ٤/ ٢٠٤.\n(١) في (ش)، (ح)، (ز) زيادة: حسنة.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ٢/ ١١٣ ونسبه لجعفر، ولم أجده في \"تفسير القرآن العظيم\" لسهل.\n(٣) في (ح): أبو عبد الرحمن.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) لم أجد له ترجمة.\n(٦) كذا في (ش)، (ح)، (أ) وهو الصواب. وأما في (س): الحسين.\nوهو: الحسن بن علي بن محمد بن سليمان أبو علي القطان البغدادي. =","vol":"5","page":233},{"text":"عَلُّوية القطان، قال: نا إسماعيل بن عيسى (١) قال: نا المسيب (٢) قال: نا عوف (٣) في هذِه الآية قال: مَن آتاه الله -﷿- الإسلام، والقرآن، وأهلًا، ومالًا (٤)، وولدًا (٥) فقد أوتي في الدنيا حسنة، وفي الآخرة حسنة (٦).\n[٤٠٦] وأخبرنا أبو عبد الله (٧) قال: نا أحمد بن جعفر بن حمدان (٨)،\n_________\n= يعرف بابن علُّوية. قال الدارقطني والخطيب: ثقة. ولد سنة (٢٠٥ هـ)، وتوفي سنة (٢٩٨ هـ).\n\"سؤالات حمزة السهمي للدارقطني\" (ص ١٩٧)، \"تاريخ بغداد\" للخطيب ٨/ ٣٧٥، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٥٩.\n(١) ثقة.\n(٢) المسيب بن شريك التميمي الشقري أبو سعيد الكوفي، متروك.\n(٣) عوف الأعرابي، ثقة، رمي بالقدر وبالتشيع.\n(٤) في (ح): والأهل والمال.\n(٥) ساقطة من (ح).\n(٦) [٤٠٥] الحكم على الإسناد:\nفي إسناده المسيب بن شريك متروك.\nالتخريج:\nعزاه ابن حجر إلى الثعلبي وحده. \"فتح الباري\" ١١/ ١٩٢.\n(٧) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٨) ذكر الذهبي من شيوخ ابن فنجويه: أبو بكر القطيعي وهو أحمد بن جعفر بن حمدان. وأحمد بن جعفر بن حمدان الدينوري:\nأما الأول فهو:\nأحمد بن جعفر بن حمدان بن مالك أبو بكر القَطِيعي البغدادي، ثقة.\nأما الآخر فهو:\nأحمد بن جعفر بن حمدان الدينوري. =","vol":"5","page":234},{"text":"قال: أنا يوسف بن عبد الله بن (١) ماهان (٢)، قال: نا موسى بن إسماعيل (٣)، قال: نا حماد (٤)، قال: نا (٥) ثابت (٦) أنهم قالوا لأنس ابن مالك: ادع الله (٧) لنا.\nفقال: اللهم ربنا آتنا في الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار. قالوا: زدنا، فأعادها. قالوا: زدنا.\nقال: ما تريدون؟ قد سألت الله -﷿- لكم خير الدنيا والآخرة؟ ! قال أنس: وكان رسول الله - ﷺ - يكثر أن يدعو بها: \"اللهم ربنا (٨) آتنا في\n_________\n= ذكره الخطيب، وابن الصلاح، والسخاوي، والسيوطي في باب المتفق والمفترق، ولم يذكروا فيه جرحًا ولا تعديلًا. وقالوا: حدث عن عبد الله بن محمد بن سنان الروحي، روى عنه علي بن القاسم بن شاذان الرازي وغيره. \"المتفق والمفترق\" للخطيب ١/ ١٨٩، \"علوم الحديث\" لابن الصلاح (ص ١٨٠)، \"فتح المغيث\" للسخاوي ٣/ ٢٧٥، \"تدريب الراوي\" للسيوطي ٢/ ٢٨٠.\n(١) ساقطة من (ز).\n(٢) لم أجد له ترجمة.\n(٣) موسى بن إسماعيل المنقري مولاهم التبوذكي أبو سلمة البصري.\nثقة، ثبت. ولا التفات إلى قول ابن خِراش: تكلم الناس فيه. توفي سنة (٢٢٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٣٦، \"ميزان الاعتدال\" للذهبي ٤/ ٢٠٠، \"تهذيب التهذيب\" لابن حجر ٤/ ١٦٩، \"تقريب التهذيب\" لابن حجر (٦٩٤٣).\n(٤) حماد بن سلمة، ثقة، من أثبت الناس في ثابت، وتغير حفظه بأخرة.\n(٥) في (ح): أنا.\n(٦) ثابت البناني، ثقة، عابد.\n(٧) من (ح).\n(٨) ساقطة من (ز).","vol":"5","page":235},{"text":"الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار\" (١)\n_________\n(١) [٤٠٦] الحكم على الإسناد:\nفي إسناده أحمد بن جعفر بن حمدان -إن كان الدينوري- فإنه لم يذكر بجرح ولا تعديل ويوسف بن عبد الله بن ماهان لم أجد له ترجمة، وقد ورد من طريق صحيحة، عن حماد والمرفوع منه في الصحيحين.\nالتخريج:\nرواه أبو يعلى الموصلي في \"مسنده\" ٦/ ١٢٥ (٣٣٩٧)، عن إبراهيم بن الحجاج السامي قال: حدثنا حماد بن سلمة به بنحوه. وعن أبي يعلى رواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٢١٨ (٩٣٨). وهذا سند صحيح إبراهيم بن الحجاج ثقة يهم قليلًا.\n\"تقريب التهذيب\" لابن حجر (١٦٢).\nورواه الإمام أحمد في \"مسنده\" ٣/ ٢٤٧ (١٢٥٨٠)، وعبد بن حميد في \"المنتخب\" (ص ٣٨٩) (١٣٠١)، وأبو يعلى في \"مسنده\" ٦/ ٢٣٤ (٣٥٢٥)، والبغوي في \"شرح السنة\" ٥/ ١٨١ (١٣٨١) كلهم من طريق عفان بن مسلم. ورواه ابن أبي شيبة في \"مصنفه\" ١٠/ ٤٩ (٢٩٧٩٢) عن يزيد بن هارون. ورواه الطبراني في \"الدعاء\" ٢/ ٨٣٦ (١٢٢) من طريق أبي عمرو الضرير كلهم عن حماد بن سلمة به بنحوه دون ذكر الجزء الأول الموقوف.\nورواه مسلم في كتاب الذكر والدعاء، باب فضل الدعاء باللهم آتنا في الدنيا حسنة (٢٦٩٠) (٢٧)، والإمام أحمد في \"المسند\" ٣/ ٢٠٨، ٢٠٩، ٢٧٧ (١٣١٦٣، ١٣١٨٦، ١٣٩٣٦)، والطيالسي في \"مسنده\" (ص ٢٧١) (٢٠٣٦)، والبخاري في \"الأدب المفرد\" (ص ٢٣٦) (٦٧٧)، وعبد بن حميد \"المنتخب\" (ص ٣٧٦) (٢٦٢)، (ص ٣٨٩) (١٣٠٣)، وأبو يعلى في \"مسنده\" ٦/ ٣١ (٣٢٧٤)، ٦/ ١٧٣ (٣٤٥٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٢١٨ (٩٣٧)، والبغوي في \"معالم التنزيل\" ١/ ٢٣٣ كلهم من طرق عن شعبة، ورواه عبد الغني المقدسي في \"الترغيب في الدعاء\" (ص ٤٧٢) (٧٢) من طريق بسطام بن مسلم، كلاهما عن ثابت به بنحوه دون ذكر الجزء الأول الموقوف. =","vol":"5","page":236},{"text":"[٤٠٧] أخبرنا أبو محمد المخلدي (١)، قال: أنا عبد الله بن محمد ابن مسلم (٢)، قال: نا يونس بن عبد الأعلى (٣)، قال: نا ابن وهب (٤)، قال: سمعت سفيان الثوري (٥) يحدث في هذِه الآية قال: ﴿فِى الدُّنْيَا\n_________\n= ورواه البخاري في كتاب التفسير، باب قوله: ﴿وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا﴾ (٤٥٢٢)، وفي كتاب الدعوات، باب قول النبي - ﷺ -: \"ربنا آتنا في الدنيا حسنة\" (٦٣٨٩)، ومسلم -في الموضع السابق- (٢٦٩٠) (٢٦)، والنسائي في \"عمل اليوم والليلة\" (ص ٣٠٣) (١٠٦٣، ١٠٦٤)، وفي \"تفسيره\" ١/ ٢٤٨ (٥٥)، وأبو داود في كتاب الوتر، باب في الاستغفار (١٥١٩)، والإمام أحمد في \"مسنده\" ٣/ ١٠١ (١١٩٨١) كلهم من طرق، عن أنس به بنحوه دون ذكر الجزء الأول الموقوف.\nوروى ابن أبي حاثم في \"تفسير القرآن العظيم\" ٢/ ٣٥٩ (١٨٨٦) عن أبيه قال: حدثنا أبو نعيم قال: حدثنا عبد السلام بن شداد أبو طالوت قال: كنت عند أنس فقال له ثابت به دون ذكر الجزء المرفوع.\nورواه البخاري في \"الأدب المفرد\" (ص ٢٢١) (٦٣٣) من طريق عبد الله الرومي، عن أنس به دون ذكر الجزء المرفوع.\n(١) الحسن بن أحمد الشيباني النيسابوري، إمام، صدوق، مسند، عدل.\n(٢) عبد الله بن محمد بن مسلم أبو بكر الإسفراييني الجوربذي.\nقال الحاكم: كان من الإثبات المجودين في أقطار الأرض. وقال الذهبي: الحافظ، الحجة، المجود، ولد سنة (٢٣٩ هـ)، وتوفي سنة (٣١٨ هـ).\n\"معجم البلدان\" لياقوت ٢/ ١٨٠، \"اللباب في تهذيب الأنساب\" لابن الأثير ١/ ٣٠٦، \"تذكرة الحفاظ\" للذهبي ٣/ ٧٩٢، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٤٧.\n(٣) يونس بن عبد الأعلي بن ميسرة الصَّدَفي أبو موسى المصري. ثقة.\n(٤) عبد الله بن وهب، ثقة، حافظ، عابد.\n(٥) الإمام، الحجة.","vol":"5","page":237},{"text":"حَسَنَةً﴾: الرزق الطيب والعلم (١)، ﴿وَفِى الأَخِرَةِ حَسَنَةً﴾: الجنة (٢).\nوقال (٣) مجاهد عن ابن عباس قال: عند الركن اليماني ملَك قائم منذ خلق الله (٤) السموات والأرض يقول: آمين (٥)، (فإذا مررتم به) (٦) فقولوا: ربنا آتنا في الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار (٧).\nوقال ابن جريج: بلغني أنه كان يؤمر أن يكون أكثر دعاء المسلم\n_________\n(١) ساقطة من (أ).\n(٢) [٤٠٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٣٠٠ عن يونس به.\nوعزاه ابن حجر إلى ابن المنذر.\n\"فتح الباري\" ١١/ ١٩٢.\nوذكره ابن عبد البر في \"جامع بيان العلم وفضله\" ١/ ٢٣٠ (٢٥٤).\n(٣) في (أ): وروى.\n(٤) ساقطة من (ح).\n(٥) كررت في (ش).\n(٦) زيادة من (أ).\n(٧) رواه ابن أبي شيبة في \"مصنفه\" ١٠/ ١٣٨ (٣٠١٢٩)، والفاكهي في \"أخبار مكة\" ١/ ١١٠ (٧٤)، ١/ ١٣٩ (١٥٤)، والآجري في \"مسألة الطائفين\" (ص ٣٣) (٩)، وابن شاهين في \"الترغيب في فضائل الأعمال\" (ص ٣٠١) (٣٣٧)، والبيهقي في \"شعب الإيمان\" ٣/ ٤٥٣ (٤٠٤٦). وعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٢٦٤ سندًا ومتنًا إلى ابن مردويه. كلهم من طريق عبد الله بن مسلم بن هرمز، عن مجاهد به. =","vol":"5","page":238},{"text":"في الموقف: اللهم (١) ربنا آتنا في الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار (٢).\n\n<span data-type=\"title\" id=toc-574>٢٠٢ </span>- (قوله -﷿-) (٣): ﴿أُولَئِكَ لَهُمْ نَصِيبٌ﴾\nحظ ﴿مِمَّا كَسَبُوا﴾ من الخير، والدعاء بالثواب (٤)، والجزاء.\nقال جويبر (٥) عن الضحاك (٦)، عن ابن عباس في هذِه الآية أن\n_________\n= وهذا إسناد ضعيف. عبد الله بن مسلم ضعيف. \"تقريب التهذيب\" لابن حجر (٣٦١٦).\nووقع عند البيهقي في \"شعب الإيمان\": عبد الله بن مسلم، عن سعيد بن جبير، عن ابن عباس به.\nورواه الأزرقي في \"أخبار مكة\" ١/ ٣٤١ من طريق عبد الله بن مسلم بن هرمز، عن مجاهد به موقوفًا عليه.\nوله شاهد من حديث أبي هريرة رواه ابن ماجه في كتاب المناسك، باب فضل الطواف (٢٩٥٧)، والفاكهي في \"أخبار مكة\" ١/ ١٣٨ (١٥٢)، والآجري في \"مسألة الطائفين\" (ص ٣٢) (٨)، وابن عدي في \"الكامل\" ٢/ ٢٧٥ من طريق حميد ابن أبي سويد: قال سمعت ابن هشام، عن عطاء بن أبي رباح، عن أبي هريرة به بنحوه مرفوعًا.\nقال البوصيري \"مصباح الزجاجة\" ٢/ ١٣٥ (١٠٣٨): هذا إسناد ضعيف، حميد قال فيه ابن عدي: أحاديثه غير محفوظة، وقال الذهبى: مجهول.\n(١) ساقطة من (أ).\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ٤١٠.\n(٣) ساقطة من (ح)، (ز)، (أ).\n(٤) في (ح): والثواب.\n(٥) جويبر -يقال: اسمه جابر، وجويبر لقب- بن سعيد الأزدي أبو القاسم البلخي. ضعيف جدًّا.\n(٦) الضحاك بن مزاحم، صدوق، كثير الإرسال.","vol":"5","page":239},{"text":"رجلًا (أتى رسول الله - ﷺ -) (١) قال (٢): يا نبي الله، (مات أبي) (٣)، ولم يحج أفأحج عنه؟ فقال النبي - ﷺ -: \"لو كان على أبيك دين فقضيته (٤) أما كان ذلك يجزئ؟ \" قال: نعم. قال: \"فدين الله أحق أن يُقضى\" قال: فهل في من أجر؟ فأنزل الله -﷿- ﴿أُولَئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا﴾ (٥). يعني: من حج عن ميت كان الأجر بينه وبين الميت.\n[٤٠٨] أخبرنا عبد الله بن حامد الوزان (٦)، قال: أنا محمد بن يعقوب (٧)، قال: نا الحسن بن علي بن عفان (٨)، قال: نا محاضر (٩)\n_________\n(١) من (ح).\n(٢) في (ح): فقال.\n(٣) في (أ): إن أبي مات.\n(٤) كذا في جميع النسخ. وأما في (س): قضيته.\n(٥) إسناده ضعيف جدًّا فيه جويبر ضعيف جدًا والحديث -سيأتي تخريجه- قد صح من طرق، عن ابن عباس، وليس فيها: فهل في من أجر؟ فأنزل الله ﷿ ﴿أُولَئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا﴾.\nوسبب النزول هذا ذكره عن ابن عباس ابن الجوزي في \"زاد المسير\" ١/ ٢١٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٤١٢، وأبو حيان في \"البحر المحيط\" ٢/ ١١٤.\n(٦) ساقطة من (ح).\nوهو أبو محمد الأصبهاني، لم يذكر بجرح ولا تعديل.\n(٧) أبو العباس الأصم، ثقة.\n(٨) العامري أبو محمد الكوفي. صدوق.\n(٩) مُحَاضِر بن المُوزع الهمداني اليامي الكوفي.\nقال ابن سعد، وابن قانع، ومسلمة بن القاسم: ثقة. وذكره ابن حبان في \"الثقات\". وقال النسائي: ليس به بأس. وقال أبو زرعة: صدوق. وقال ابن عدي: =","vol":"5","page":240},{"text":"قال: نا هشام (١)، عن محمد (٢)، عن (٣) يحيى بن أبي إسحاق (٤)، عن سليمان بن يسار (٥) -أراه، عن عبد الله بن عباس (٦) - (عن الفضل بن\n_________\n= وقد روى عن الأعمش أحاديث صالحة مستقيمة. . ولم أر في رواياته حديثًا منكرًا إذا روى عنه ثقة. وقال أبو حاتم: ليس بالمتين، يكتب حديثه. وقال الإمام أحمد: سمعت منه أحاديث لم يكن من أصحاب الحديث، كان مغفلًا جدًّا. وقال ابن حجر: صدوق له أوهام. توفي سنة (٢٠٦ هـ).\n\"العلل ومعرفة الرجال\" للإمام أحمد ٣/ ٤٩، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٣٧، \"الثقات\" لابن حبان ٧/ ٥١٣، \"الكامل\" لابن عدي ٦/ ٤٤١، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٩، \"تقريب التهذيب\" لابن حجر (٦٤٩٣).\n(١) في (أ): هاشم.\nوهو هشام بن حسان الأزدي القردوسي أبو عبد الله البصري. ثقة، من أثبت الناس في ابن سيرين، وفي روايته عن الحسن وعطاء مقال: لأنه قيل: كان يرسل عنهما. وذكره ابن حجر في المدلسين، وقال: وصفه بذلك علي بن المديني، وأبو حاتم، وجعله في المرتبة الثالثة. وقال أيضًا: احتج به الأئمة لكن ما أخرجوا له عن عطاء شيئًا. . وأما حديثه، عن الحسن ففي الكتب الستة. وقد قال عبد الله بن أحمد عن أبيه: ما يكاد ينكر عليه أحد شيئًا إلا وجدت غيره قد حدَّث به إما أيوب وإما عوف. توفي سنة (١٤٦ هـ) أو (١٤٧ هـ) أو (١٤٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٥٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٦٨، \"تقريب التهذيب\" لابن حجر (٧٢٨٩)، \"تعريف أهل التقديس\" لابن حجر (ص ١٥٧)، \"هدي الساري\" لابن حجر (ص ٤٤٨).\n(٢) محمد بن سيرين، ثقة، ثبت.\n(٣) في جميع النسخ: (بن)، والمثبت الصواب.\n(٤) الحضرمي، مولاهم البصري النحوي، صدوق ربما أخطأ.\n(٥) ثقة، فاضل.\n(٦) في (ش): رواه عن عبد الله، عن ابن عباس. ا. هـ.","vol":"5","page":241},{"text":"عباس) (١) أنه كان ردف النبي (٢) - ﷺ - فأتاه رجل (٣) فقال: إنَّ أمي عجوز كبيرة لا تستمسك على الرَّحل، فإن ربطتها خشيت أن أقتلها (أفأحج عنها) (٤)، (فقال له: \"أرأيت\" (٥) لو كان على أمك دين كنت (٦) قاضيه؟ \" قال: نعم. قال: \"فحُجَّ عنها\" (٧).\n_________\n(١) ساقطة من (أ).\nالفضل بن العباس بن عبد المطلب بن هاشم بن عبد مناف القرشي الهاشمي أبو عبد الله وقيل: أبو محمد.\nأكبر ولد العباس، وبه كان يكنى، ثبت مع النبي - ﷺ - حين انهزم الناس يوم حنين، وشهد معه حجة الوداع، وكان رديفه يومئذ، وكان من أجمل الناس. وقال ابن حجر في \"تقريب التهذيب\": استشهد في خلافة عمر - ﵁ -. وقال في \"الإصابة\": والأول هو المعتمد وبمقتضاه جزم البخاري، فقال: مات في خلافة أبي بكر. \"الاستيعاب\" لابن عبد البر ٣/ ١٢٦٩، \"أسد الغابة\" لابن الأثير ٤/ ١٨٣، \"الإصابة\" لابن حجر ٥/ ٢١٣، \"تقريب التهذيب\" لابن حجر (٥٤٠٧).\n(٢) في (أ): رسول الله.\n(٣) هو الحصين بن عوف الأحمسي الخثعمي، وقيل: أبو رزين العقيلي، وقيل: أبو الغوث بن حصين.\nانظر: \"الغوامض والمبهمات\" لابن بشكوال ٢/ ٥٣٣ - ٥٣٤، \"المستفاد من مبهمات المتن والإسناد\" لأبي زرعة العراقي ١/ ٦٢١، \"فتح الباري\" لابن حجر ٤/ ٦٨.\n(٤) زيادة من (أ) وهامش (ش).\n(٥) في (ح): قال أرأيت. وفي (أ): فقال: أرأيت.\n(٦) في (ش): أكنت.\n(٧) [٤٠٨] الحكم على الإسناد:\nفي إسناده عبد الله بن حامد لم يذكر بجرح ولا تعديل، وفيه مخالفة، فالذين رووه عن هشام لم يذكروا عبد الله بن عباس. والحديث ورد من طرق صحيحة عن ابن عباس. =","vol":"5","page":242},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nرواه النسائي في كتاب مناسك الحج، باب حج الرجل عن المرأة ٥/ ١١٩، وفي آداب القضاء، باب الاختلاف على يحيى بن أبي إسحاق ٨/ ٢٢٩ (٥٣٩٤) من طريق يزيد بن هارون، والطبراني في \"المعجم الكبير\" ١٨/ ٢٩٥ (٧٥٨) من طريق الفضيل بن عياض كلاهما، عن هشام بن حسان، عن محمد بن سيرين، عن يحيى بن أبي إسحاق، عن سليمان بن يسار، عن الفضل بن عباس دون ذكر عبد الله بن عباس.\nوقد اختلف على يحيى بن أبي إسحاق.\nفرواه النسائي في آداب القضاء، باب ذكر الاختلاف على يحيى بن أبي إسحاق ٨/ ٢٢٩ (٥٣٩٥)، والإمام أحمد في \"مسنده\" ١/ ٢١٢ (١٨١٣) من طريق شعبة، عن يحيى بن أبي إسحاق، عن سليمان بن يسار، عن الفضل بن عباس به. وقال النسائي: سليمان لم يسمع من الفضل بن عباس.\nورواه النسائي في كتاب مناسك الحج، باب تشبيه الحج بقضاء الدين ٥/ ١١٨، وفي كتاب آداب القضاء، باب ذكر الاختلاف على يحيى بن أبي إسحاق ٨/ ٢٢٩ (٥٣٦٣)، ومن طريقه رواه ابن بشكوال في \"الغوامض والمبهمات\" ٢/ ٥٣٢ (٥١٥)، والإمام أحمد في \"مسنده\" ١/ ٣٥٩ (٣٣٧٨)، وأبو يعلى في \"مسنده\" ١٢/ ٨٢ (٦٧١٧) كلهم من طريق هشيم. وقد اختلف على هشيم أيضًا. فعند النسائي: عن عبد الله بن عباس أن رجلًا. وعند أحمد: ... عن عبد الله بن عباس أو الفضل بن عباس. وعند أبي يعلى: . . عن عبد الله بن عباس، عن الفضل.\nورواه الإمام أحمد في \"مسنده\" ١/ ٣٥٩ (٣٣٧٧) عن إسماعيل ابن علية. وقال: . . حدثني أحد ابني العباس إما الفضل وإما عبد الله.\nوفي \"المسند\" ١/ ٢١٢ (١٨١٢) عن هشيم أبي النضر وقال: ... عن عبيد الله بن عباس أو الفضل بن عباس.\nورواه الدارمي في \"السنن\" (١٨٧٧) عن حماد بن زيد. وقال: . . حدثني الفضل ابن عباس أو عبيد الله بن عباس. =","vol":"5","page":243},{"text":"[٤٠٩] وأخبرنا الحسين بن محمد بن فنجويه (١)، قال: نا\n_________\n= ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٠٢ (٣٩٩٠) من طريق حماد بن سلمة وقال: . . عن عبد الله بن عباس. كلهم عن يحيى بن أبي إسحاق به. قال ابن حجر: فاختلف الرواة عنه -أي يحيى بن أبي إسحاق- على أن المسائل رجل، ثم اختلفوا عليه في إسناده ومتنه. . وأما المتن، فقال هشيم: إن رجلًا سأل، فقال: إن أبي مات. وقال ابن سيرين: فجاء رجل، فقال: إن أمي عجوز كبيرة. وقال ابن علية: إن أبي أو أمي. وخالف الجميع معمر، عن يحيى بن أبي إسحاق، فقال في روايته: إن امرأة سألت عن أمها.\n\"فتح الباري\" ٤/ ٦٨.\nورواه البخاري في كتاب الحج، باب وجوب الحج وفضله (١٥١٣)، وفي كتاب جزاء الصيد، باب حج المرأة عن الرجل (١٨٥٤)، وفي كتاب المغازي، باب: حجة الوداع (٤٣٩٩)، وفي كتاب الاستئذان، باب قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا﴾ (٦٢٢٨)، ومسلم في كتاب الحج، باب الحج عن العاجز لزمانة وهرم (١٣٣٤، ١٣٣٥)، وأبو داود في كتاب المناسك، باب الرجل يحج عن غيره (١٨٠٩)، والترمذي في كتاب الحج، باب ما جاء في الحج عن الشيخ الكبير والميت (٩٢٨)، والنسائي في كتاب مناسك الحج، باب حج المرأة عن الرجل ٥/ ١١٨ - ١١٩ (٢٦٤١، ٢٦٤٢)، وفي كتاب آداب القضاء، باب الحكم بالتشبيه ٨/ ٢٢٧ - ٢٢٨ (٥٣٨٩، ٥٣٩١ - ٥٣٩٢)، وابن ماجه في كتاب المناسك، باب الحج عن الحي إذا لم يستطع (٢٩٠٩) كلهم من طرق، عن ابن شهاب الزهريّ، عن سليمان بن يسار، عن عبد الله بن عباس قال: كان الفضل ابن عباس به بنحوه، وفي بعض الروايات عن عبد الله بن عباس، عن الفضل بن عباس به.\nقال ابن حجر: واتفقت الروايات كلها عن ابن شهاب أن السائلة كانت امرأة، وأنها سألت عن أبيها. . والذي يظهر في من مجموع هذِه الطرق أن المسائل رجل، وكانت ابنته معه.\n\"فتح الباري\" ٤/ ٦٨.\n(١) ثقة، صدوق، كثير الرواية للمناكير.","vol":"5","page":244},{"text":"عبيد الله (١) بن محمد بن شنبة (٢)، قال: نا محمد بن علي بن سالم الهمداني (٣)، قال: نا (عبد الصمد بن سليمان أبو بكر البلخي) (٤)، قال: أخبرني (٥) قتيبة (٦)، قال: أخبرني زاجر بن الصلت البصري (٧)،\n_________\n(١) ساقط من (ش).\n(٢) لم يذكر بجرح ولا تعديل.\n(٣) محمد بن علي بن سالم بن علك الهمداني.\nقال الخطيب: قدم بغداد، وحدث بها عن أبي ميسرة أحمد بن عبد الله النهاوندي، روى عنه محمد بن مخلد الدوري. ولم يذكر فيه جرحًا ولا تعديلًا. \"تاريخ بغداد\" للخطيب ٣/ ٦٦.\n(٤) في (أ): عبد الصمد بن سليمان، ثنا أبو بكر البلخي.\nوهو: عبد الصمد بن سليمان بن أبي مطر العتكي الأعرج أبو بكر البلخي.\nلقبه عبدوس. ثقة، حافظ. قال الحاكم: حدث بنيسابور سنة (٢٤٦ هـ). وقال ابن حجر: توفي سنة (٢٤٦ هـ).\n\"الثقات\" لابن حبان ٨/ ٤١٥، \"الكاشف\" للذهبي (٣٣٧٥)، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٨٠، \"تقريب التهذيب\" لابن حجر (٤٠٧٨).\n(٥) في (ح): أنبأني. وفي (أ): أنا.\n(٦) قتيبة بن سعيد، ثقة، ثبت.\n(٧) زاجر بن الصلت الطامي البصري.\nذكره ابن حبان في \"الثقات\"؛ لكنه ذكره في التابعين، وقال: يروي عن ابن عباس، روى عن أهل البصرة. وقال ابن أبي حاتم: روى عنه محمد بن مرزوق الباهلي البصري، وعمرو بن علي الصيرفي، وأبو جعفر الحمال، وعثمان بن محمد بن أبي شيبة. وقال ابن ماكولا: حدث عن زياد بن سفيان، روى عنه عبد الله بن محمد المسندي. قال يحيى بن معين: ثقة قد سمعت منه. وقال أبو زرعة: لا بأس به.\n\"التاريخ الكبير\" للبخاري ٣/ ٤٤٦، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٧٠، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦٢٠، \"الثقات\" لابن حبان =","vol":"5","page":245},{"text":"عن زياد (بن سفيان) (١)، (عن أبي سلمة) (٢) (٣) عن أنس أن (رسول الله) (٤) - ﷺ - قال في رجل أوصى بحجة: كتب (٥) له أربع حجات، حجة للذي كتبها، وحجة للذي نفذها (٦)، وحجة للذي أخذها، وحجة للذي أمر بها (٧).\n_________\n= ٤/ ٢٦٩، \"المؤتلف والمختلف\" للدارقطني ٣/ ١١٦٠، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٩٥)، \"الإكمال\" لابن ماكولا ٣/ ٣٧٣، \"الأنساب\" للسمعاني ٤/ ٢٧.\n(١) كذا في (ح): وهو الصواب. وأما في (س) و(ز)، (أ): بن أبي سفيان.\nزياد بن سفيان.\nقال البيهقي: مجهول. \"السنن الكبرى\" للبيهقي ٤/ ١٨٠، \"لسان الميزان\" لابن حجر ٢/ ٤٩٢.\n(٢) أبو سلمة بن عبد الرحمن بن عوف، ثقة، مكثر.\n(٣) ساقطة من (ش)، (أ). وفي (ش): زاجر بن الصلت البصري عن زياد البلخي قال أخبرنا ابن أبي سفيان.\n(٤) في (ز): النبي.\n(٥) في (ح): كتبت.\n(٦) في (ح): أنفذها.\n(٧) [٤٠٩] الحكم على الإسناد:\nفي إسناده ابن شنبة وشيخه لم أجد فيهما جرحًا ولا تعديلًا وزياد بن سفيان مجهول.\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ٥/ ١٨٠ من طريق داود بن الحسين البيهقى قال: حدثنا قتيبة به.\nورواه ابن شاهين في \"الترغيب في فضائل الأعمال\" (ص ٢٩٦) (٣٢٩) من طريق محمد بن يحيى الفسوي قال: حدثنا زاجر بن الصلمت به بنحوه. =","vol":"5","page":246},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وعزاه المتقي الهندي في \"كنز العمال\" (١٢٣٤٤) إلى البيهقي وحده.\nوقال البيهقي: زياد بن سفيان هذا مجهول والإسناد ضعيف.\n\"السنن الكبرى\" ٥/ ١٨٠.\nوقال البوصيري -وهو يتكلم عن حديث جابر الآتي-: وله شاهد من حديث أنس رواه الحاكم وعنه البيهقي، وفي إسناده: زياد بن سفيان، وهو مجهول والإسناد ضعيف.\n\"إتحاف الخيرة\" ٣/ ١٦٤ (٢٤٥٠).\nورواه الدارقطني قال: حدثنا إبراهيم بن محمد بن يحيى قال: حدثنا محمد بن سليمان بن فارس قال: حدثنا الحسن بن العلاء البصري قال: حدثنا مسلمة بن إبراهيم قال: حدثنا هشام بن سعيد، عن سعيد، عن قتادة، عن أنس قال: قال رسول الله - ﷺ -: \"حجة للميت، وحجة للمحجوج عنه، وحجة للحاج، وحجة للوصي\".\n\"اللآلئ المصنوعة\" للسيوطي ٢/ ١٣١ ولم أجده في \"السنن\" للدارقطني.\nوقال المعلمي اليماني: في سنده الحسن بن العلاء البصري لعله الحسن بن العلاء ابن القاسم المذكور في \"اللسان\" وفوقه رجلان لم يتبين في أمرهما. حاشية \"الفوائد المجموعة\" (ص ١٠٨).\nوقال الألباني: وأما الاثنان اللذان فوقه، فإني لم أجد لهما ذكرًا في كتب التراجم التي عندي.\n\"سلسلة الأحاديث الضعيفة\" ٤/ ٤٤٦ (١٩٧٩).\nوقد روي بمعناه من حديث جابر: رواه الحارث بن أبي أسامة في \"مسنده\" انظر \"بغية الباحث عن زوائد مسند الحارث\" (ص ١٢٢) (٣٥٢)، وأبو الشيخ في \"طبقات المحدثين بأصبهان\" ٢/ ٣٦٧ (٢٩٤)، وابن عدي في \"الكامل\" ١/ ٣٤٢، والبيهقي في \"السنن الكبرى\" ٥/ ١٨٠، وفي \"شعب الإيمان\" ٣/ ٤٨٠ (٤١٢٣)، وابن الجوزي في \"الموضوعات\" ٢/ ٦٠٣ (١١٧٣) كلهم من طريق إسحاق بن بشر، عن أبي معشر، عن محمد بن المنكدر، عن جابر قال: قال رسول الله - ﷺ -: \"إن الله -﷿- ليدخل بالحجة الواحدة ثلاثة الجنة: الميت، والحاج عنه، والمنفذ ذلك\" يعني: الوصي. =","vol":"5","page":247},{"text":"وقال سعيد بن جبير: جاء رجل إلى ابن عباس فقال: إني (١) أكريت دابتي، واشترطت عليهم أن أحج، فهل يجزئني (٢) ذلك. قال: أنت من الذين قال الله -﷿- فيهم (٣): ﴿أُولَئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا﴾ (٤).\n﴿وَاللَّهُ سَرِيعُ الْحِسَابِ﴾ يعني: إذا حاسب، فحسابه سريع؛ لأنه (٥) لا\n_________\n= وقال ابن الجوزي: هذا حديث لا يصح عن رسول الله - ﷺ -، والمتهم به إسحاق ابن بشر وهو في عداد من يضع الحديث.\n\"الموضوعات\" ٢/ ٦٠٣.\nورواه ابن عدي في \"الكامل\" ٧/ ٥٤، ومن طريقه البيهقي في \"شعب الإيمان\" ٣/ ٤٨٠ (٤١٢٣)، عن المفضل الجندي قال: حدثنا سلمة بن شبيب قال: حدثنا عبد الرزاق، عن أبي معشر به بنحوه.\nقال البوصيري: رواه الحارث والبيهقي بسند ضعيف لضعف أبي معشر واسمه نجيح بن عبد الرحمن المدني.\n\"إتحاف الخيرة\" ٣/ ١٦٣ (٢٤٤٨).\n(١) ساقطة من (أ).\n(٢) في (ز): يجزئ.\n(٣) زيادة من (أ) وهامش (ز).\n(٤) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٨٠، وابن أبي شيبة في \"مصنفه\" ٥/ ٥٦٤ (١٥٣٥٥)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٥٩ (١٨٨٨)، والحاكم في \"المستدرك\" وقال: هذا حديث صحيح على شرط الشيخين، ولم يخرجاه، ووافقه الذهبي ٢/ ٣٠٥، والبيهقي في \"السنن الكبرى\" ٤/ ٣٣٣.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤١٩ إلى عبد بن حميد وابن المنذر.\nورواه الشافعي في \"الأم\" ٢/ ١٤٢، ومن طريقه البيهقي في \"السنن الكبرى\" ٤/ ٣٣٣ من طريق عطاء، عن ابن عباس بمعناه.\n(٥) من (ح).","vol":"5","page":248},{"text":"يحتاج إلى عقد يد، ولا وعي (١) صدر (٢)، ولا روية وفكرة (٣). وقال الحسن: حسابه (٤) أسرع من لمح البصر (٥). وفي الخبر: \"إن الله -﷿- يحاسب في (٦) قدر حلب شاة\" (٧) وقيل: هو (٨) أنه إذا حاسب واحدًا، فقد حاسب جميع الخلق (٩)، ومعنى الحساب: تعريف الله -﷿- عباده مقادير الجزاء على أعمالهم، وتذكيره إياهم ما قد نسوه من ذلك (١٠)، يدل عليه قوله تعالى: ﴿يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيُنَبِّئُهُمْ بِمَا عَمِلُوا أَحْصَاهُ اللَّهُ وَنَسُوهُ﴾ (١١).\n_________\n(١) في (أ): وعر.\n(٢) في (ح): صدور.\n(٣) في (ش)، (ح)، (أ): ولا فكر. وفي (ز): وفكر.\n\"جامع البيان\" للطبري ٢/ ٢٠٢، \"معالم التنزيل\" للبغوي ١/ ٢٣٣، \"تفسير القرآن\" للسمعاني ٢/ ٢٤٣، \"زاد المسير\" لابن الجوزي ١/ ٢١٦.\n(٤) ساقطة من جميع النسخ.\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ٢٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ٤١١، وذكر هذا التفسير الزجاج في \"معاني القرآن\" ١/ ٢٧٥ دون عزو لأحد.\n(٦) في (ش): على.\n(٧) ذكره الزيلعي وابن حجر وسكتا عليه. وقال المناوي: قال الولي العراقي: لم أقف عليه، وقال غيره: أخرجه ابن أبي حاتم عن ابن عباس.\n\"تخريج أحاديث واثار الكشاف\" للزيلعي ١/ ١٢٨، \"الكاف الشاف\" لابن حجر ١/ ٢٤٩، \"الفتح السماوي\" للمناوي ١/ ٢٤٨.\n(٨) ساقطة من (ش)، (أ).\n(٩) \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٤١١.\n(١٠) ساقطة من (ش)، (أ).\n(١١) المجادلة: ٦. وفي (ح) زيادة: ﴿وَاللَّهُ عَلَى كُلِّ شَيْءٍ شَهِيد﴾.","vol":"5","page":249},{"text":"<span data-type=\"title\" id=toc-575>٢٠٣ </span>- قول -﷿- ﴿وَاذكرُوا الله﴾ (١)\nيعني التكبير (٢) (أدبار الصلوات (٣)، وعند الجمرات) (٤) يكبر مع كل حصاة وغيرها من الأوقات. ﴿فِي أَيَّامٍ مَعْدُودَاتٍ﴾ وهي أيام التشريق: أيام منى ورمي الجمار، والأيام المعلومات: عشر ذي الحجة (٥).\n[٤١٠] أخبرنا (٦) ابن فنجويه (٧)، قال: نا محمد بن المظفر (٨)، قال: نا علي بن إسماعيل (٩)، قال:\n_________\n(١) في (ح) زيادة: ﴿فِي أَيَّامٍ مَعْدُودَاتٍ﴾.\n(٢) في (أ): بالتكبير.\n(٣) في (ش): الصلاة.\n(٤) في (ح): عند الجمرات وأدبار الصلوات.\n(٥) \"مجاز القرآن\" لأبي عبيدة ١/ ٧١، \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٠)، \"الأيام والليالي والشهور\" للفراء (ص ٨٩).\n(٦) في (ش)، (ز)، (أ): أخبرني.\n(٧) الحسين بن محمد بن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٨) محمد بن المظفر بن موسى بن عيسى البزاز أبو الحسين البغدادي.\nقال الدارقطني: ثقة مأمون. وقال أبو نعيم: هو حافظ مأمون. وقال الخطيب: كان ابن المظفر حافظًا، فهمًا، صادقًا، مكثرًا. ولد سنة (٢٨٦ هـ)، وتوفي في جمادى الأولى سنة (٣٧٩ هـ).\n\"سؤالات السلمي للدارقطني\" (ص ٢٩٥)، \"تاريخ بغداد\" للخطيب ٣/ ٢٦٢، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤١٨.\n(٩) علي بن إسماعيل بن حماد البزاز أبو الحسن البغدادي.\nقال الخطيب: كان صدوقًا، فهمًا، جمع حديث شعبة، وأصابه في آخر عمره =","vol":"5","page":250},{"text":"نا عمرو بن علي (١)، قال: نا يحيى بن سعيد (٢)، قال: أنا ابن عجلان (٣)، عن نافع (٤)، عن ابن عمر قال: الأيام المعدودات ثلاثة أيام يوم النحر ويومان بعده (٥).\n_________\n= اختلاط. وقال أبو أحمد الحاكم: تغير بأخرة.\n\"الأسامي والكنى\" لأبي أحمد الحاكم ٣/ ٣٦٨، \"تاريخ بغداد\" للخطيب ١١/ ٣٤٦، \"لسان الميزان\" لابن حجر ٤/ ٢٠٦.\n(١) عمرو بن علي بن بكر بن كنيز الفلاس الصيرفي الباهلي أبو حفص البصري. ثقة، حافظ. توفي سنة تسع وأربعين ومائتين.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٤٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٩٣، \"تقريب التهذيب\" لابن حجر (٥٠٨١).\n(٢) ثقة، متقن، حافظ.\n(٣) محمد بن عجلان، صدوق إلا أنه اختلطت عليه أحاديث أبي هريرة.\n(٤) نافع مولى ابن عمر، ثقة، ثبت.\n(٥) [٤١٠] الحكم على الإسناد:\nإسناده حسن، فيه: علي بن إسماعيل وابن عجلان صدوقان.\nالتخريج:\nذكره عن ابن عمر: الحوفي في \"البرهان في تفسير القرآن\" ٣/ ٩١ أوابن الجوزي في \"زاد المسير\" ١/ ٢١٨ لكن رواه ابن المنذر في \"الأوسط\" ٤/ ٢٩٨ (٢١٩٣ - ٢١٩٤) من طريق حيوة بن شريح وجرير، كلاهما عن محمد بن عجلان به. ولكن وقع عنده: الأيام المعلومات: يوم النحر، ويومان بعده، وأيام المعدودات هي الأيام الثلاثة ليس فيها يوم النحر. وفي الرواية الثانية: والأيام المعدودات أيام التشريق الثلاثة.\nوعزاه السيوطي باللفظ الثاني في \"الدر المنثور\" ١/ ٤٢٠، ٤/ ٦٤٠ إلى الفريابي، وابن أبي الدنيا، وابن أبي حاتم.\nوذكره -أي القول الثاني- عن ابن عمر: ابن أبي حاتم، والجصاص، والنحاس. =","vol":"5","page":251},{"text":"[٤١١] وأخبرنا أبو عبد الله الحسين بن محمد بن الحسين (١) الثقفي (٢)، قال: نا أبو بكر بن مالك القطيعي (٣)، قال: نا بشر بن موسى (٤)، قال: نا (أبو عبد الرحمن عبد الله) (٥) بن يزيد المُقرئ (٦)، قال: نا أبو حنيفة (٧)، عن حماد (٨)\n_________\n= انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٢٦٧، \"أحكام القرآن\" للجصاص ١/ ٣١٦، \"معاني القرآن\" للنحاس ١/ ١٤٤.\n(١) ساقطة من (ح).\n(٢) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن جعفر بن حمدان بن مالك، ثقة.\n(٤) بشر بن موسى بن صالح بن شيخ الأسدي أبو علي البغدادي، ثقة.\n(٥) في (ح): أبو عبد الرحمن بن عبد الله.\n(٦) عبد الله بن يزيد القرشي مولى آل عمر بن الخطاب المقرئ القصير أبو عبد الرحمن المكي. ثقة، فاضل، أقرأ القرآن نيفًا وسبعين سنة. توفي سنة (٢١٣ هـ) وقد قارب المائة.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٠١، \"غاية النهاية\" لابن الجزري ١/ ٤٦٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٥٩، \"تقريب التهذيب\" لابن حجر (٣٧١٥).\n(٧) النعمان بن ثابت، الإمام المشهور.\n(٨) حماد بن أبي سليمان واسمه مسلم الأشعري مولاهم أبو إسماعيل الكوفي.\nقال أبو إسحاق الشيباني: ما رأيت أحدًا أفقه من حماد، قيل: ولا الشعبي؟ قال: ولا الشعبي. وقال يحيى بن معين، والعجلي، والنسائي: ثقة. وقال ابن عدي: حماد كثير الرواية خاصة عن إبراهيم، ويقع في حديثه أفراد، وغرائب، وهو متماسك في الحديث لا بأس به. وقال الإمام أحمد: حماد مقارب الحديث. وقال أيضًا: رواية القدماء عنه مقاربة: شعبة، والثوري، وهشام يعني الدستوائي، وأما غيرهم فقد جاؤوا عنه بأعاجيب. وقال أبو حاتم: صدوق لا =","vol":"5","page":252},{"text":"عن إبراهيم (١) في (قول الله) (٢) -﷿- ﴿وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ﴾ قال: المعدودات أيام العشر والمعلومات أيام النحر (٣).\nوالصحيح: أن المعدودات أيام التشريق، وعليه أكثر العلماء، يدل عليه قوله تعالى ﴿فَمَن تَعَجَّلَ فِى يَوْمَينِ فَلَا إِثمَ علَيْهِ﴾ أي (٤) منها، وإنما\n_________\n= يحتج بحديثه، وهو مستقيم في الفقه، فإذا جاء الآثار شوش. وقال ابن سعد: كان ضعيفًا في الحديث، واختلط في آخر أمره، وكان مرجئًا. قال الذهبي: إرجاء الفقهاء أنهم لا يعدون الصلاة والزكاة من الإيمان، ويقولون: إقرار باللسان، ويقين في القلب، والنزاع على هذا لفظي إن شاء الله. وقال ابن حجر: فقيه، صدوق له أوهام، ورمي بالإرجاء. وذكره في \"المدلسين\" وجعله في المرتبة الثانية. توفي سنة (١٢٠ هـ) أو (١١٩ هـ).\n\"معرفة الثقات\" للعجلي (ص ١٣١)، \"الطبقات الكبرى\" لابن سعد ٦/ ٣٣٢، \"العلل ومعرفة الرجال\" للإمام أحمد ٣/ ٤٧٨ \"تاريخ يحيى بن معين\" رواية الدارمي (ص ٥٨)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٤٦، \"سير أعلام النبلاء\" للذهبي ٥/ ٢٣١، \"تهذيب التهذيب\" لابن حجر ١/ ٤٨٣، \"تقريب التهذيب\" لابن حجر (١٥٠٠).\n(١) إبراهيم بن يزيد النخعي، ثقة إلا أنه يرسل كثيرًا.\n(٢) في (ح): في قوله.\n(٣) [٤١١] الحكم على الإسناد:\nرجاله ثقات ما عدا حماد بن أبي سليمان صدوق له أوهام وقد خالفه منصور فروى عن إبراهيم أنه قال: الأيام المعدودات أيام التشريق.\nالتخريج:\nرواه عن منصور: سفيان الثوري في \"تفسيره\" (ص ٦٦) (٩٩) ومن طريق سفيان رواه الطبري في \"جامع البيان\" ٢/ ٣٠٣، وذكره عن إبراهيم ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦١.\n(٤) ساقطة من (أ).","vol":"5","page":253},{"text":"يكون الصدر (١) في أيام التشريق (٢).\nقال الزجاج: وتستعمل المعدودات (٣) في اللغة للشيء القليل، فسميت بذلك؛ لأنها ثلاثة أيام، فالأيام المعدودات أيام التشريق (٤). والذكر المأمور به (٥) فيها التكبير. قال نافع: كان عمر وابنه عبد الله ﵄ يكبران بمنى تلك الأيام جميعًا (٦)، وخلف الصلوات، وفي المجلس، وعلى الفراش، والفسطاط، وفي الطريق، ويكبر الناس بتكبيرهما، ويتأولان (٧) هذِه الآية (٨).\n_________\n(١) في (ش): العدد.\n(٢) \"جامع البيان\" للطبري ٢/ ٣٠٢، \"أحكام القرآن\" للجصاص ١/ ٣١٥، \"النكت والعيون\" للماوردي ١/ ٢٦٣، \"الاستذكار\" لابن عبد البر ١٣/ ١٧٤.\n(٣) في (أ): المعدود.\n(٤) \"معاني القرآن\" ١/ ٢٧٥.\n(٥) ساقطة من (ش)، (ح)، (ز).\n(٦) ساقطة من (ش)، (أ).\n(٧) في (أ): ويتلون.\n(٨) لم أجده عن نافع عنهما، وهما أثران منفصلان.\nالأول: قال عبيد بن عمير: وكان عمر - ﵁ - يكبر في قبته بمنى، فيسمعه أهل المسجد، فيكبرون، ويكبر أهل الأسواق حتى ترتج منى تكبيرًا. رواه البخاري في كتاب العيدين باب التكبير أيام منى وإذا غدا إلى عرفة ٢/ ٨ معلقًا عن عمر بصيغة الجزم، ووصله الفاكهي في \"أخبار مكة\" ٤/ ٢٥٨ (٢٥٨٠) وسعيد بن منصور في \"السنن\" -كما عزاه إليه ابن حجر في \"تغليق التعليق\" ٢/ ٣٧٩ - وابن المنذر في \"الأوسط\" ٤/ ٢٩٩ (٢١٩٧) والبيهقي في \"السنن الكبرى\" ٣/ ٣١٢. والثاني: قال نافع: كان ابن عمر يكبر بمنى تلك الأيام، وخلف الصلوات، وعلى فراشه، وفي فسطاطه، ومجلسه، وممشاه تلك الأيام جميعًا. رواه =","vol":"5","page":254},{"text":"قلت: وأجمعوا على أن التكبير في هذِه الآية (١) سُنَّة (٢)، إلا أنهم اختلفوا في قدرها ووقتها (٣)، فكان عبد الله (٤) بن مسعود يُكبِّر من صلاة الغداة يوم عرفة إلى صلاة العصر من يوم النحر (٥)، وإلى هذا ذهب أبو حنيفة (٦).\nوكان علي بن أبي طالب - ﵁ - يُكبِّر من صلاة الغداة من (٧) يوم عرفة إلى صلاة العصر من آخر أيام التشريق (٨).\n_________\n= البخاري -في الموضع السابق- معلقًا عن ابن عمر بصيغة الجزم، ووصله الفاكهي في \"أخبار مكة\" ٤/ ٢٦٠ (٢٥٨٣) وابن المنذر في \"الأوسط\" ٤/ ٢٩٩ (٢١٩٩) وذكره البيهقي في \"السنن الكبرى\" ٣/ ٣١٢.\nوانظر \"تغليق التعليق\" لابن حجر ٢/ ٣٧٩.\n(١) في (ح): الأيام.\n(٢) \"الوسيط\" للغزالي ٢/ ٩٣١، \"المغني\" لابن قدامة ٣/ ٢٥٥، ٢٨٧.\n(٣) كذا في (ح)، (ز)، (أ). وفي (س): وفيها.\n(٤) ساقطة من (ح).\n(٥) رواه محمد بن الحسن الشيبانيّ فى \"الحجة على أهل المدينة\" ١/ ٣٠٨، ٣١٠، وابن أبي شيبة في \"مصنفه\" ٣/ ١٤ (٥٦٧٦، ٥٦٧٧)، وابن المنذر في \"الأوسط\" ٤/ ٣٠١ (٢٢٠٤) والبيهقي في \"السنن الكبرى\" ٣/ ٣١٤ وذكره ابن حزم في \"المحلى\" ٥/ ٩١.\n(٦) \"الحجة على أهل المدينة\" لمحمد بن الحسن الشيباني ١/ ٣١٠، \"مختصر الطحاوي\" (ص ٣٨)، \"بدائع الصنائع\" للكاساني ١/ ١٩٥.\n(٧) ساقطة من (أ).\n(٨) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ١٤ (٥٦٧٤، ٥٦٧٥) وابن المنذر في \"الأوسط\" ٤/ ٣٠٠ (٢٢٠١)، ٤/ ٣٠١ (٢٢٠٣) والبيهقي في \"السنن الكبرى\" ٣/ ٣١٤.","vol":"5","page":255},{"text":"وإليه ذهب أبو يوسف، ومحمد (١)، وهو أجمع الأقاويل.\nوكان ابن عباس، وزيد بن ثابت يكبران من صلاة الظهر من يوم النحر إلى صلاة العصر من آخر أيام التشريق (٢)، وهو قول عطاء (٣). (والأظهر والأشهر من مذهب الشافعي أنه يبتدئ) (٤) التكبير (٥) من (٦) صلاة الظهر (يوم (٧) النحر إلى صلاة الفجر من آخر أيام التشريق\n_________\n= ورواه الدارقطني في \"السنن\" ٢/ ٤٩ والبيهقي في \"معرفة السنن والآثار\" ٥/ ١٠٧ من طريق أسد بن زيد ثنا عمرو بن شمر، عن جابر، عن أبي الطفيل، عن علي وعمار مرفوعًا.\nقال الغساني: عمرو بن شمر وجابر ضعيفان.\n\"تخريج الأحاديث الضعاف من سنن الدارقطني\" (ص ١٩٤).\n(١) ساقطة من (أ).\n\"الحجة على أهل المدينة\" لمحمد بن الجسن الشيباني ١/ ٣١٠ وانظر \"مختصر الطحاوي\" (ص ٣٨) \"بدائع الصنائع\" للكاساني ١/ ١٩٥.\n(٢) قول ابن عباس رواه ابن أبي شيبة في \"مصنفه\" ٣/ ١٥ (٥٦٨٢)، وابن المنذر في \"الأوسط\" ٤/ ٣٠٢ (٢٢٠٦) والدارقطني في \"السنن\" ٢/ ٥٠ والبيهقي في \"السنن الكبرى\" ٣/ ٣١٣.\nوقول زيد بن ثابت رواه ابن أبي شيبة في \"مصنفه\" ٣/ ١٥ (٥٦٧٩، ٥٦٨٠) والدارقطني في \"السنن\" ٢/ ٥٠، ٥١، وذكره الحيري في \"الكفاية\" ١/ ١٤٧ والبيهقي في \"السنن الكبرى\" ٣/ ٣١٣.\n(٣) ذكره الحيري في \"الكفاية\" ١/ ١٤٧ والبيهقي في \"السنن الكبرى\" ٣/ ٣١٣.\n(٤) في (أ): والأظهر من مذهب الشافعي ﵀، وقوله الآخر أنه يبدأ.\n(٥) في (ش): بالتكبير.\n(٦) في هامش (س): في.\n(٧) في (أ): من يوم.","vol":"5","page":256},{"text":"اقتداء بالحاج، قال (١): لأنهم يقطعون التلبية، ويأخذون في التكبير يوم النحر في (٢) صلاة الظهر) (٣)، والصبح من آخر أيام التشريق آخر صلاة يصليها الحاج بمنى، والناس لهم تبع (٤).\nفأما لفظ التكبير فكان سعيد بن جبير والحسن (٥) يقولان: الله أكبر، الله أكبر، الله أكبر، ثلاثًا نسقًا (٦). وهو مذهب الشافعي (٧) - ﵁ - (وأهل المدينة (٨).\nوكان ابن مسعود يكبر اثنتين (٩)، وهو مذهب أبي (١٠) حنيفة (١١)\n_________\n(١) ساقطة من (ز).\n(٢) في (أ): من.\n(٣) ما بين القوسين ساقط من (س).\n(٤) \"الأم\" للشافعي ١/ ٢٧٥، وانظر \"معرفة السنن والآثار\" للبيهقي ٥/ ١٠٤، \"المجموع\" للنووي ٥/ ٣٧، ٤١.\n(٥) في (أ): والحسين.\n(٦) قول سعيد بن جبير ذكره الحيري في \"الكفاية\" ١/ ١٤٧.\nوقول الحسن رواه ابن أبي شيبة في \"مصنفه\" ٣/ ١٨ (٥٦٩٧) والبيهقي في \"السنن الكبرى\" ٣/ ٣١٦ وذكره ابن المنذر في \"الأوسط\" ٤/ ٣٠٤.\n(٧) \"الأم\" للشافعي ٢/ ٢٧٦، \"معرفة السنن والآثار\" للبيهقي ٥/ ١٠٩، \"المجموع\" للنووي ٥/ ٣٧، ٤٥ - ٤٦.\n(٨) \"المدونة الكبرى\" لسحنون ١/ ١٧١ - ١٧٢.\n(٩) في (ش): اثنين. وفي (ح) زيادة: نسقًا.\nرواه محمد بن الحسن الشيباني في \"الحجة على أهل المدينة\" ١/ ٣٠٨، ٣١٠ وابن أبي شيبة في \"مصنفه\" ١٨/ ٣ (٥٦٩٤، ٥٦٩٥، ٥٦٩٦) وابن المنذر في \"الأوسط\" ٤/ ٣٠٤ (٢٢٠٨).\n(١٠) في (ح): أبو.\n(١١) ما بين القوسين ساقط من (أ).","vol":"5","page":257},{"text":"وأهل العراق (١).\nوروي (٢) عن مالك أنه كان يقول: الله أكبر، الله أكبر، ثم يقطع، فيقول: الله أكبر (لا إله إلا الله (٣).\nوروي عن قتادة أنه كان يقول: الله أكبر كبيرًا، الله أكبر) (٤) على ما هدانا، الله أكبر ولله الحمد (٥).\n[٤١٢] أخبرنا أبو عبد الله الحسين (٦) بن محمد الدينوري (٧) بقراءتي عليه في داري، قال: نا أبو سعد أحمد بن علي (٨) بن عمر (٩) بن حبيش الرازي (١٠)، قال: نا محمد بن أيوب (١١)، قال:\n_________\n(١) \"الحجة على أهل المدينة\" محمد بن الحسن الشيباني ١/ ٣٠٨، \"بدائع الصنائع\" للكاساني ١/ ١٩٥.\n(٢) في (ح): ويروى.\n(٣) \"تنوير المقالة في حل ألفاظ الرسالة\" للقيرواني ٢/ ٥١٢ \"الكافي في فقه أهل المدينة المالكي\" لابن عبد البر ١/ ٢٢٧.\n(٤) ما بين القوسين ساقط من (ح).\n(٥) ذكره الحيري في \"الكفاية\" ١/ ١٤٨.\n(٦) في (أ): الحسن.\n(٧) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٨) في (أ): ثنا أحمد بن سعيد بن علي. وفي مصدر ترجمته: أبو سعيد.\n(٩) في (ز): عمران.\n(١٠) أحمد بن علي بن عمر بن حبيش الأشعري أبو سعيد الرازي.\nقال الخطيب: قدم بغداد، وحدث بها. . وكان ثقة.\n\"تاريخ بغداد\" للخطيب ٤/ ٣١١.\n(١١) محمد بن أيوب بن الضريس الرازي، الحافظ، المحدث، الثقة.","vol":"5","page":258},{"text":"نا سعيد بن منصور (١)، قال: نا هُشيم (٢)، قال: نا عمر بن أبي سلمة (٣)، عن أبيه (٤)، عن أبي هريرة (٥) أن رسول الله - ﷺ - قال: \"أيام منى أيام أكل، وشرب، وذِكْرِ الله\" (٦).\n_________\n(١) ثقة، مصنِّف.\n(٢) كذا في هامش (س) وبقية النسخ وهو الصواب. وفي (س): نعيم.\nوهو: هشيم بن بشير، ثقة ثبت، كثير التدليس والإرسال الخفي، وصرح بالسماع.\n(٣) عمر بن أبي سلمة بن عبد الرحمن بن عوف الزهريّ المدني.\nذكره ابن حبان وابن شاهين في \"الثقات\"، وقال: قال أحمد: صالح ثقة إن شاء الله. وقال عبد الله بن أحمد عن أبيه: صالح إن شاء الله. وقال العجلي، وابن عدي: لا بأس به. وقال أبو خيثمة: صالح. وقال البخاري: صدوق؛ إلا أنه يخالف في بعض حديثه. وقال أبو حاتم: هو عندي صالح، صدوق في الأصل، ليس بذاك القوي، يكتب حديثه، ولا يحتج به. وقال النسائي: ليس بالقوي. وقال ابن المديني: تركه شعبة، وليس بذاك. وقال ابن حجر: صدوق يخطئ. قتله عبد الله بن علي سنة (١٣٢ هـ).\n\"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٤١٩، \"معرفة الثقات\" للعجلي (ص ٣٥٩)، \"التاريخ الكبير\" للبخاري ٦/ ١٦٦، \"الضعفاء والمتروكين\" للنسائي (ص ٢٢٢)، \"الثقات\" لابن حبان ٧/ ١٦٤، \"الكامل\" لابن عدي ٥/ ٣٩، \"تاريخ أسماء الثقات\" لابن شاهين (ص ١٣٦)، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٣٠، \"تقريب التهذيب\" لابن حجر (٤٩١٠).\n(٤) أبو سلمة بن عبد الرحمن، ثقة، مكثر.\n(٥) صحابي، مشهور.\n(٦) [٤١٢] الحكم على الإسناد:\nإسناده ضعيف؛ فيه عمر بن أبي سلمة صدوق يخطئ لكن تابعه محمد بن عمرو وهو صدوق فالحديث حسن لغيره وله شاهد صحيح. =","vol":"5","page":259},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nرواه الطحاوي في \"شرح معاني الآثار\" ٢/ ٢٤٥ عن ابن أبي داود قال: حدثنا سعيد بن منصور به.\nورواه الإمام أحمد في \"مسنده\" ٢/ ٢٢٩ (٧١٣٤) ورواه الطبري في \"جامع البيان\" ٢/ ٣٠٤ وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٣٦٧ (٣٦٠٢) كلاهما من طريق يعقوب بن إبراهيم.\nورواه الطبري في \"جامع البيان\" -في الموضع السابق- عن خلاد بن أسلم.\nورواه أبو يعلى في \"مسنده\" ١٠/ ٤١٥ (٦٠٢٤) عن ابن معمر.\nورواه ابن عدي في \"الكامل\" ٥/ ٤٠ من طريق محمد بن الصباح.\nورواه ابن عبد البر في \"التمهيد\" ١٢/ ١٢٥ من طريق يحيى بن معين كلهم عن هشيم به.\nوعند بعضهم: \"أيام التشريق أيام طعم وذكر\" وفي \"المسند\" للإمام أحمد: \"أيام التشريق أيام طعم وذكر لله\". وقال مرة: \"أيام أكل وشرب\" ٢/ ٢٢٩ (٧١٣٤). ورواه الإمام أحمد في \"المسند\" ٢/ ٣٨٧ (٩٠٢٠) من طريق أبي عوانة عن عمر به بنحوه.\nورواه ابن أبي شيبة في \"مصنفه\" ٥/ ٥٨٤ (١٥٤٨٦) وعنه ابن ماجه في كتاب الصيام، باب ما جاء في النهي عن صيام أيام التشريق (١٧١٩) وأبو يعلى في \"مسنده\" ١٥/ ٣٢٠ (٥٩١٣)، ومن طريقه رواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٣٦٦ (٣٦٠١) عن عبد الرحيم بن سليمان، عن محمد بن عمرو، عن أبي سلمة به بنحوه. وليس عدهم \"وذكر الله\".\nقال البوصيري في \"مصباح الزجاجة\" ١/ ٣٠٤ (٦٢٥): هذا إسناد صحيح رجاله ثقات.\nقلت: محمد بن عمرو صدوق حسن الحديث.\nورواه الإمام أحمد في \"المسند\" ٢/ ٥١٣، ٥٣٥ (١٠٦٦٤)، (١٠٩١٧) والطبري في \"جامع البيان\" ٢/ ٣٠٤ والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٤٤ وابن عبد =","vol":"5","page":260},{"text":"[٤١٣] حدثنا محمد بن عبدوس (١) قال: أنا (٢) محمد بن الحسن (٣) قال: أنا علي بن عبد العزيز (٤) قال: نا أبو عبيد (٥) قال: سمعت الكسائي (٦) يخبر عن يحيى بن سعيد (٧) شيخ له، عن\n_________\n= البر في \"التمهيد\" ١٢/ ١٢٤ كلهم من طريق صالح بن أبي الأخضر عن سعيد بن المسيب عن أبي هريرة به مرفوعًا.\nوصالح بن أبي الأخضر: ضعيف يعتبر به.\n\"تقريب التهذيب\" لابن حجر (٢٨٤٤).\nوله شاهد من حديث نبيشة الهذلي.\nرواه مسلم في كتاب الصيام، باب تحريم صوم أيام التشريق (١١٤١) وأبو داود في كتاب الضحايا باب في حبس لحوم الأضاحي (٢٨١٣) والنسائي في الفرع والعتيرة باب تفسير العتيرة ٧/ ١٧٠ (٤٢٣٠) والإمام أحمد في \"مسنده\" ٥/ ٧٥، ٧٦ (٢٠٧٢٢).\n(١) لم يذكر بجرح ولا تعديل.\n(٢) في (ح): ثنا.\n(٣) صحيح السماع، مقبولًا في الرواية.\n(٤) صدوق.\n(٥) القاسم بن سلام، الإمام، الثقة.\n(٦) علي بن حمزة الكسائي، إمام في النحو والقراءة، ذكره ابن حبان في \"الثقات\".\n(٧) يحيى بن سعيد شيخ مجهول لم أعرفه، ومن المحتمل أن يكون هو: القطان، ثقة، متقن، أو يحيى بن سعيد الأنصاري، فكلاهما يروي عن جعفر بن محمد الصادق.\nانظر \"تهذيب الكمال\" للمزي ٥/ ٧٤.\nوالثاني: يحيى بن سعيد بن قيس بن عمرو الأنصاري النجاري القاضي أبو سعيد المدني. ثقة، ثبت. وذكره ابن حجر في المرتبة الأولى من مراتب المدلسين. توفي سنة (١٤٣ هـ) أو (١٤٤ هـ). انظر \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٤٧، =","vol":"5","page":261},{"text":"جعفر (١) بن محمد (٢) أن رسول الله - ﷺ - بعث مناديًا فنادى في أيام التشريق: \"ألا (٣) إنها أيام أكل، وشرب، وبعال\" (٤).\n_________\n= \"جامع التحصيل\" للعلائي (ص ١١١، ١١٣)، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٦٠، \"تقريب التهذيب\" لابن حجر (٧٥٥٩)، \"تعريف أهل التقديس\" لابن حجر (ص ٩٦).\nوالثالث: لعله:\n(١) في (أ): يخبر عن يحيى بن سعيد لشيخ له عن جده جعفر.\n(٢) أبو عبد الله، الصادق، صدوق، فقيه، إمام.\n(٣) ساقطة من (ش)، (ح)، (أ).\n(٤) البعال: النكاح، وملا عبة الرجل أهله. والمباعلة: المباشرة.\n\"غريب الحديث\" لأبي عبيد ١/ ١١٣، \"النهاية\" لابن الأثير ١/ ١٤١.\n[٤١٣] الحكم على الإسناد:\nإسناده معضل ضعيف.\nوهو في \"غريب الحديث\" لأبي عبيد ١/ ١١٣.\nالتخريج:\nرواه الفاكهي في \"أخبار مكة\" ٤/ ٢٥٢ (٢٥٦٣) عن ابن أبي عمر وسعيد قال: حدثنا سفيان عن جعفر بن محمد عن أبيه قال: إن رسول الله - ﷺ - بعث بديل بن ورقاء الخزاعي بمثل ذلك وفيه: \"وبعال\". وهذا إسناد رجاله ثقات؛ لكنه ضعيف لإرساله. وروى ابن أبي شيبة في \"مصنفه\" ٥/ ٥٨٤ (١٥٤٨٣) وعبد بن حميد في \"مسنده\" انظر \"المنتخب\" (ص ٤٥١) (٥٦٢)، وابن أبي عاصم في \"الآحاد والمثاني\" ٦/ ١٤٧ (٣٣٧٦) والطحاوي في \"شرح معاني الآثار\" ٢/ ٢٤٥ وأبو نعيم في \"معرفة الصحابة\" ٦/ ٣٥٣٨ (٧٩٦٧) وابن الأثير في \"أسد الغابة\" ٧/ ٣٧٣ ومسدد، وأحمد بن منيع، وأبو يعلى في مسانيدهم كما عزاه إليهم ابن حجر في \"المطالب العالية\" ١/ ٤٢٥ (١١٢١) كلهم من طرق، عن موسى بن عبيدة، عن المنذر بن جهم عن عمر بن خلدة الأنصاري عن أمه قالت: =","vol":"5","page":262},{"text":"(قوله -﷿-) (١) ﴿فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ﴾ من آخر (٢) أيام التشريق، فنفر في اليوم الثاني ﴿فَلَا إِثْمَ عَلَيْهِ﴾ في تعجله (٣). ﴿وَمَن تَأَخَّر﴾ عن النفر في اليوم الثاني من أيام التشريق إلى اليوم الثالث حتى ينفر في اليوم\n_________\n= بعث النبي - ﷺ - عليّا أيام التشريق ينادي: \"أيها الناس إنها أيام أكل وشرب وبعال\".\nقال ابن حجر: موسى ضعيف.\n\"المطالب العالية\" ١/ ٤٢٥.\nومنذر بن جهم ذكره البخاري وابن أبي حاتم وقالا: عن عمر بن خلدة، وروى عنه موسى بن عبيدة. ولم يذكرا فيه جرحًا ولا تعديلًا.\n\"التاريخ الكبير\" للبخاري ٧/ ٣٥٨، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٤٣. وروى ابن الأعرابي في \"المعجم\" ٢/ ٣٦٨ (٣٤٣)، والدارقطني في \"السنن\" ٤/ ٢٨٣ كلاهما من طريق سعيد بن سلام العطار قال: نا عبد الله بن بديل الخزاعي عن الزهريّ عن سعيد بن المسيب عن أبي هريرة قال بعث رسول الله - ﷺ - بديل بن ورقاء. . \" وأيام منى أيام كل، وشرب، وبعال\".\nوإسناده ضعيف جدًّا. سعيد بن سلام العطار كذبه أحمد، وابن نمير، وتركه الدارقطني. \"ديوان الضعفاء\" للذهبي ١/ ٣٢٧، \"لسان الميزان\" لابن حجر ٣/ ٣١.\nوروى أبو يعلى الموصلي في \"مسنده\" كما في \"المطالب العالية\" لابن حجر ١/ ٤٢٦ (١١٢٢) عن زيد بن خالد الجهني قال: إن رسول الله أمر رجلًا ينادي أيام التشريق: \"إن هذِه أيام كل، وشرب، ونكاح\".\nقال ابن حجر في \"المطالب العالية\" ١/ ٤٢٦: عمرو بن الحصين ضعيف. وقال في \"تقريب التهذيب\" (٥٠١٢): متروك.\n(١) ساقطة من (ح).\n(٢) ساقطة من (ش)، (ح)، (أ).\n(٣) في (أ): تعجيله.","vol":"5","page":263},{"text":"الثالث ﴿فَلَا إِثْمَ عَلَيْهِ﴾ في تأخره (١).\nفإن لم ينفر في اليوم الثاني، وأقام حتى تغرب الشمس، فليقم إلى الغد من اليوم الثالث، فيرمي الجمار ثم ينفر (٢) مع الناس، هذا قول ابن عمر (٣)، وابن عباس (٤)، وعطاء (٥)، وعكرمة (٦)، ومجاهد (٧)، وقتادة (٨)، والضحاك (٩)،\n_________\n(١) في (أ): في التأخير.\n(٢) في (ح): وينفر.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٣٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٢ (١٩٥٠) والبيهقي في \"السنن الكبرى\" ٥/ ١٥٢ وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٣ إلى الفريابي، وعبد بن حميد.\n(٤) في (ح): زيادة: والحسين.\nرواه ابن أبي شيبة في \"مصنفه\" ٥/ ٦٢٣ (١٥٧٢٩)، والطبري في \"جامع البيان\" ٢/ ٣٠٦.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٣٠٥، وذكره ابن أبي حاتم \"تفسير القرآن العظيم\" ٢/ ٣٦٢ والنحاس في \"معاني القرآن\" ١/ ١٤٥ والحوفي في \"البرهان في تفسير القرآن\" ٣/ ٩١ ب.\n(٦) ساقطة من (ز).\nرواه الطبري في \"جامع البيان\" ٢/ ٣٠٦.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٣٠٦، وذكره النحاس في \"معاني القرآن\" ١/ ١٤٥ والحوفي في \"البرهان في تفسير القرآن\" ٣/ ٩١ ب.\n(٨) ساقطة من (ح).\nرواه عبد الرزاق في \"تفسير القرآن\" ١/ ٨٠ والطبري في \"جامع البيان\" ٢/ ٣٠٦ وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٤ إلى عبد بن حميد، وذكره النحاس في \"معاني القرآن\" ١/ ١٤٥.\n(٩) لم أجده.","vol":"5","page":264},{"text":"والنخعي (١)، والسدي (٢). وقال بعضهم: معناه: فمن تعجل في يومين فهو مغفور له، لا إثم عليه (٣)، ولا ذنب عليه، ومن تأخر فكذلك، وهو (٤)، قول علي بن أبي طالب (٥)، (وأبي ذر) (٦)، وابن مسعود (٧)، والشعبي (٨)، ومطرف بن الشخير (٩).\n_________\n(١) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٢٦ (٣٥٧) والطبري في \"جامع البيان\" ٢/ ٣٠٦ وذكره ابن أبي حاتم \"تفسير القرآن العظيم\" ٢/ ٣٦٢ والنحاس في \"معاني القرآن\" ١/ ١٤٥ والحوفي في \"البرهان في تفسير القرآن\" ٣/ ٩١ ب والبيهقي في \"السنن الكبرى\" ٥/ ١٥٢.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٣٠٦.\n(٣) ساقطة من (ش)، (ح). وفي (أ): له.\n(٤) في (ح): وهذا.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٣٠٦، وذكره ابن أبي حاتم \"تفسير القرآن العظيم\" ٢/ ٣٦، وقال: إسناده مرسل.\nوانظر: \"الدر المنثور\" للسيوطى ١/ ٤٢٤.\n(٦) في (أ): وأبو الدرداء.\nذكره ابن أبي حاتم ٢/ ٣٦١.\n(٧) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٦٢٣ (١٥٧٢٨) والطبري في \"جامع البيان\" ٢/ ٣٠٧ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦١ (١٩٠٣).\nوعزاه الهيثمي في \"مجمع الزوائد\" ٦/ ٣١٨ إلى الطبراني.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٤ إلى وكيع، والفريابي، وعبد بن حميد، وابن المنذر.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٣٠٨ وذكره ابن أبي حاتم \"تفسير القرآن العظيم\" ٢/ ٣٦١.\n(٩) ذكره ابن أبي حاتم \"تفسير القرآن العظيم\" ٢/ ٣٦١.","vol":"5","page":265},{"text":"قال معاوية بن قرّة (١): خرج من ذنوبه كيوم ولدته أمه (٢).\nوقال إسحاق بن يحيى بن طلحة (٣): سألت مجاهدًا عن ذلك فقال: فمن تعجل في يومين فلا إثم عليه إلى قابل، ومن تأخر فلا إثم عليه أيضًا إلى قابل (٤).\nوقال سعيد بن المسيب: توفي رجل بمنى في آخر أيام التشريق فقيل لعمر: توفي ابن الحيناء (٥) أفلا تشهد دفنه؟ فقال عمر: (وما\n_________\n(١) معاوية بن قُرة بن إياس بن هلال المزني أبو إياس البصري.\nثقة. قال ابن حبان: وكان من عقلاء الناس. توفي سنة (١١٣ هـ)، وله ست وسبعون سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٧٨، \"الثقات\" لابن حبان ٥/ ٤١٢، \"تهذيب التهذيب\" لابن حجر ٤/ ١١١، \"تقريب التهذيب\" لابن حجر (٦٧٦٩).\n(٢) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٦٢٣ (١٥٧٣٠)، والطبري في \"جامع البيان\" ٢/ ٣٠٨ وذكره ابن أبي حاتم \"تفسير القرآن العظيم\" ٢/ ٣٦٢ وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٥ إلى وكيع، وابن المنذر.\n(٣) إسحاق بن يحيى بن طلحة بن عبيد الله التيمي أبو محمد المدني.\nضعيف. توفي سنة (١٦٤ هـ).\n\"الكامل\" لابن عدي ١/ ٣٣٢، \"تهذيب الكمال\" للمزي ٢/ ٤٨٩، \"تهذيب التهذيب\" لابن حجر ١/ ١٢٩، \"تقريب التهذيب\" لابن حجر (٣٩٠).\n(٤) رواه ابن أبي شيبة في \"مصنفه\" ٥/ ٦٢٣ (١٥٧٣١)، والطبري في \"جامع البيان\" ٢/ ٤٠٨ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦١ (١٨٩٩)، ٢/ ٣٦٢ (١٩٠٥) وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٣ إلى وكيع.\n(٥) في (أ): الحقباء.\nولم أجده.","vol":"5","page":266},{"text":"يمنعني أن أدفن) (١) رجلًا لم يذنب مذ (٢) غفر له (٣).\nثم قال تعالى: ﴿لِمَنِ اتَّقَى﴾ واختلفوا في معناه، فقال ابن عباس في رواية العوفي والكلبي: لِمَنِ اتَّقَى قتل الصيد، لا يحل له أن يقتل صيدًا حتى يجاوز (٤) أيام التشريق (٥). وقال قتادة: لمن اتقى (أن يصيب شيئًا في حجه مما نهى الله عنه) (٦).\nوقال أبو العالية: ذهب إثمه كله إن اتقى فيما بقي من عمره (٧). وكان ابن مسعود يقول: إنما جعلت (٨) مغفرة الذنوب لمن اتقى الله تعالى في حجه (٩).\n_________\n(١) في (ش): وما يمنعني أن أشهد دفنه. وضرب على دفنه وكتب في الهامش: دفن.\n(٢) في (ح)، (ز): منذ.\n(٣) لم أجده.\n(٤) في (ش)، (أ)، (ح): يخلوا. وفي (ز): تخلوا.\n(٥) رواية العوفي أخرجها الطبري في \"جامع البيان\" ٢/ ٣٠٩.\nورواية الكلبي فقد أخرج ابن أبي حاتم \"تفسير القرآن العظيم\" ٢/ ٣٦٣ (١٩٠٩) من طريق سفيان عن رجل قد سماه عن أبي صالح عن ابن عباس به.\n(٦) في (ح): أن يصيب في حجه شيئا نهاه الله عنه فيه. وفي (أ): أن يصيب في حجته شيئا مما نهى الله تعالى عنه.\nرواه الطبري في \"جامع البيان\" ٢/ ٣٠٩.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٣٠٨ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٣ (١٩٠٨) وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٥ إلى عبد بن حميد. وذكره النحاس في \"معاني القرآن\" ١/ ١٤٧.\n(٨) في (أ): جعل.\n(٩) رواه ابن أبي حاتم \"تفسير القرآن العظيم\" ٢/ ٣٦٣ (١٩٠٧) وبنحوه رواه الطبري في \"جامع البيان\" ٢/ ٣٠٩ كلاهما من طريق قتادة عنه. =","vol":"5","page":267},{"text":"قال ابن جريج: وهي في مصحف عبد الله: (لمن اتقى الله) (١).\nوقال جويبر (٢) عن الضحاك (٣) عن ابن عباس (٤): لمن اتقى عبادة الأوثان (٥).\nوروي عن ابن عباس أيضًا: لمن اتقى معاصي الله (٦)، قال: وددت أني من هؤلاء الذين يصيبهم اسم التقوى.\n﴿وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ﴾ تجمعون في الآخرة فيجزيكم بأعمالكم.\n_________\n= وذكره النحاس في \"معاني القرآن\" ١/ ١٤٦.\n(١) رواه أبو عبيد في \"فضائل القرآن\" (ص ٢٩١)، والطبري في \"جامع البيان\" ٢/ ٣٠٨ وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٣ إلى ابن المنذر.\nوالقراءة عزاها إلى ابن مسعود: الكرماني في \"شواذ القراءة\" (٣٧ ب) وأبو حيان في \"البحر المحيط\" ٢/ ١٢١.\n(٢) هو أبو القاسم بن سعيد، ضعيف جدًّا.\n(٣) ابن مزاحم، صدوق، كثير الإرسال.\n(٤) صحابي، مشهور.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٣٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٣ (١٩٥٦) من رواية علي بن أبي طلحة عنه. وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٣ إلى ابن المنذر.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٣٠٨ من رواية السدي عنه.","vol":"5","page":268},{"text":"<span data-type=\"title\" id=toc-576>٢٠٤ </span>- (قوله ﷿) (١): ﴿وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا﴾ الآية (٢).\nقال الكلبي، والسدي، ومقاتل، وعطاء: نزلت هذِه الآيات (٣) في الأخنس بن شريق الثقفي (٤) حليف بني زهرة (٥)، واسمه أُبي، وسمي الأخنس، لأنه خنس يوم بدر (٦) بثلاثمائة رجل من بني زهرة عن قتال رسول الله - ﷺ -، وقد نزلوا جحفة (٧). فقال لهم: يا بني زهرة إن محمدًا ابن أختكم، فإن يكن صادقًا لم تغلبوه، وكنتم أسعد الناس\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (أ).\n(٣) في (ش)، (أ): الآية.\n(٤) أُبي بن شريق بن عمرو بن وهب بن علاج الثقفي أبو ثعلبة، يعرف بالأخنس، كان حليفًا لبني زهرة، ثم أسلم، فكان من المؤلفة، وشهد حنينًا، ومات في أول خلافة عمر. وذكره في الصحابة أبو موسى عن ابن شاهين وابن فتحون عن الطبري. قال ابن عطية: ما ثبت قط أن الأخنس أسلم. قال ابن حجر: وقد أثبته في الصحابة من تقدم ذكره، ولا مانع أن يسلم، ثم يرتد، ثم يرجع إلى الإسلام. \"المحرر الوجيز\" لابن عطية ١/ ٢٧٩، \"أسد الغابة\" لابن الأثير ١/ ٤٧، ١/ ٥٦ \"تجريد أسماء الصحابة\" للذهبي ١/ ٧، ١/ ٥١، \"الإصابة\" لابن حجر ١/ ٢٣.\n(٥) هم بطن من بني مرة بن كلاب من قريش من العدنانية.\n\"معجم قبائل العرب\" لعمر رضا كحالة ٢/ ٤٨٢.\n(٦) وبدر ماء مشهور بين مكة والمدينة أسفل وادي الصفراء. وهو اليوم بلدة تبعد عن المدينة (١٥٥) كيلًا وعن مكة (٣١٠) كيلًا.\n\"المناسك\" للحربي (ص ٤١٨)، \"معجم البلدان\" لياقوت ١/ ٣٥٧ \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٤١).\n(٧) في (ح): بجحفة. وفي (أ): بالجحفة.\nوهي قرية كبيرة على طريق المدينة من مكة، وهي ميقات أهل مصر والشام إن لم =","vol":"5","page":269},{"text":"بصدقه، وإن يك كاذبًا؛ فأنتم (أحق الناس من كف) (١)، عنه؛ لقرابتكم وكفتكم (٢) إياه أوباش العرب. قالوا: نِعْمَ الرأي رأيت (٣)، (فسر كيف ما شئت) (٤) نتبعك. فقال: إذا نودي في الناس بالرحيل، فإني (٥) أخنس بكم، فاتبعوني، ففعل، وفعلوا. فسمي لذلك (٦) الأخنس.\nوكان رجلًا حلو الكلام، حلو المنظر، وكان (٧) يأتي رسول الله - ﷺ - فيجالسه، ويظهر الإسلام، ويخبره (٨) أنه يحبه، ويحلف (٩) بالله على ذلك (١٠)، وكان منافقًا، فكان رسول الله - ﷺ - يدني مجلسه، ويُقْبِل عليه، ولا يعلم أنه يضمر خلاف ما يظهر، ثم إنه كان بينه\n_________\n= يمروا على المدينة، وسميت بالجحفة؛ لأن السيل اجتحفها، وحمل أهلها في بعض الأعوام، وتقع الآن بقرب بلدة رابغ بما يقارب (١٥) كيلًا.\n\"معجم البلدان\" لياقوت ٢/ ١١١ \"المناسك\" للحربي (ص ٧) (ص ٤١٥)، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٧٩).\n(١) في (ح): أحق من كف. وفي (أ): أحق بالكف.\n(٢) في (ز): وكفاكم.\n(٣) ساقطة من (ح).\n(٤) في (ش)، (ز) فسر كما شئت. وكتب في هامش (ز): لما. وفي (ح)، (أ): فسر لما شئت.\n(٥) في (أ): فأنا.\n(٦) في (ج)، (ز)، (أ): بذلك.\n(٧) في (ج): وقد كان.\n(٨) في (ج): ويخبر.\n(٩) في (أ): ويحلف له.\n(١٠) ساقطة من (أ).","vol":"5","page":270},{"text":"وبين ثقيف خصومة؛ فبيتهم ليلًا، وأهلك مواشيهم، وأحرق زروعهم، وكان حسن العلانية، سيئ السريرة. قال السدي: مرّ بزرع (١) للمسلمين (٢) وحُمُر (٣) فأحرق الزرع، وعقر الحمر. قال مقاتل: خرج إلى الطائف مقتضيًا مالًا له على غريم، فأحرق له كدسا (٤)، وعقر له أتانًا، فأنزل الله ﷿ فيه هذِه الآيات (٥).\n_________\n(١) في (ج): بزروع.\n(٢) في (ش): المسلمين.\n(٣) في (ج): وحمرهم.\n(٤) في (س): كرسًا. وفي (ز)، (أ): كرمًا. وفى \"تفسير مقاتل\": كديس.\n(٥) في (أ): الآية.\nقول الكلبي عزاه ابن حجر والسيوطي إلى عبد بن حميد. وعزاه السيوطي إلى ابن المنذر.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥١٩، \"الدر المنثور\" للسيوطي ١/ ٤٢٧.\nوقول السدي رواه الطبري في \"جامع البيان\" ٢/ ٣١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٤ (١٩١٣، ١٩١٧)، مختصرًا، وعزاه السيوطي لابن المنذر. \"الدر المنثور\" ١/ ٤٢٧. وذكره الحوفي في \"البرهان في تفسير القرآن\" ٣/ ٩١ ب، والواحدي في \"أسباب النزول\" (ص ٦٥).\nوقول مقاتل -وهو: ابن سليمان- في \"تفسيره\" ١/ ١٥٢ وهو الذي ساقه المصنف، وانظر \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٢٠.\nوقول عطاء ذكره البغوي في \"معالم التنزيل\" ١/ ٢٣٥ وأبو حيان في \"البحر المحيط\" ٢/ ١٢١.\nوهذا السبب ذكره مختصرًا الفراء والزجاج دون عزو لأحد ولم يذكرا أنه الأخنس. \"معاني القرآن\" للفراء ١/ ١٢٣ \"معاني القرآن وإعرابه\" للزجاج ١/ ٢٧٦. =","vol":"5","page":271},{"text":"وقال ابن عباس والضحاك: نزلت هذِه الآيات إلى قوله: ﴿وَاللَّهُ رَءُوفٌ بِالْعِبَادِ﴾ في سرية الرجيع، وذلك أن كفار قريش بعثوا التي رسول الله - ﷺوهو بالمدينة (١): أنا قد أسلمنا؛ فابعث إلينا (٢) نفرًا من علماء أصحابك يعلموننا دينك وكان ذلك مكرًا منهم.\nفبعث رسول الله - ﷺ - خُبيب بن عدي الأنصاري (٣)، ومرثد بن أبي مرثد الغنوي (٤)،\n_________\n= وأما رجوع الأخنس بن شريق ببني زهرة يوم بدر فقد ذكره موسى بن عقبة في \"مغازيه\" عن الزهري.\nانظر: \"دلائل النبوة\" للبيهقي ٣/ ١٠٨. وابن إسحاق في \"السيرة النبوية\".\nانظر: \"السيرة النبوية\" لابن هشام ٢/ ٦١٩، \"الدرر في اختصار المغازي والسير\" لابن عبد البر (ص ١٠٥)، \"عيون الأثر\" لابن سيد الناس ١/ ٢٩٢.\nوذكره الواقدي في \"مغازيه\" ١/ ٤٤ وابن سعد في \"الطبقات الكبرى\" ٢/ ١٤ والطبري في \"تاريخ الرسل والملوك\" ٢/ ٤٣٨.\n(١) ساقطة من (أ).\n(٢) في (أ): لنا.\n(٣) خبيب بن عدي بن مالك بن عامر بن مجدعة الأوسي الأنصاري.\nشهد بدرًا، وأُسر يوم الرجيع، وقُتِل صبرًا بمكة، وهو أول من سن الركعتين عند القتل، وكان استشهاده هو وأصحابه في أواخر السنة الثالثة من الهجرة، أو في شهر صفر على رأس ستة وثلاثين شهرًا، يعني بداية السنة الرابعة.\n\"السيرة النبوية\" لابن هشام ٣/ ١٧٨ \"معرفة الصحابة\" لأبي نعيم ٢/ ٩٨٦ \"أسد الغابة\" لابن الأثير ١٠٣/ ٢، \"الإصابة\" لابن حجر ٢/ ١٠٣.\n(٤) مرثد بن أبي مرثد واسمه كناز بن حصين بن يربوع الغنوي.\nشهد بدرًا. وآخى الرسول - ﷺ - بينه وبين أوس بن الصامت، وكان يحمل الأسارى من مكة إلى المدينة. وهو الذي نزل بسببه قوله تعالى: ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً﴾، =","vol":"5","page":272},{"text":"وخالد بن بكير (١)، وعبد الله بن طارق (بن شهاب) (٢)، وزيد بن الدثنة (٣)، وأمّر عليهم عاصم بن ثابت بن (أبي) (٤) الأقلح الأنصاري (٥) فساروا يريدون مكة، فنزلوا بطن الرجيع بين مكة\n_________\n= وستأتي قصته.\n\"معرفة الصحابة\" لأبي نعيم ٥/ ٢٥٦٢، \"الاستيعاب\" لابن عبد البر \"أسد الغابة\" لابن الأثير ٤/ ٣٤٤، \"الإصابة\" لابن حجر ٦/ ٧٨.\n(١) خالد بن البكير بن عبد ياليل بن عبد ناشب الليثي الكناني.\nحليف بني عدي. شهد هو وإخوته بدرًا. وأرسله النبي - ﷺ - مع عبد الله بن جحش -وستأتي قصتهم- إلى عير قريش قبل بدر. وكان عمره يوم قتل أربعًا وثلاثين سنة. \"معرفة الصحابة\" لأبي نعيم ٢/ ٩٥٤، \"الاستيعاب\" لابن عبد البر ٢/ ٤٢٦، \"أسد الغابة\" لابن الأثير ٢/ ٧٧، \"الإصابة\" لابن حجر ٢/ ٨٦.\n(٢) كذا بالنسخ الخطية وليست في مصادر ترجمته الآتية وغيرها. وفي (ح). زيادة: البلوي.\nهو عبد الله بن طارق بن عمرو بن مالك البلوي الظفري.\nحليف الأنصار، شهد بدرًا وأحدًا، وقتل في سرية الرجيع، وقبره بالظهران، وذكره حسان في شعره.\n\"السيرة النبوية\" لابن هشام ٣/ ١٧٨ \"الاستيعاب\" لابن عبد البر ٣/ ٩٢٨، \"أسد الغابة\" لابن الأثير ٣/ ١٨٨، \"الإصابة\" لابن حجر ٤/ ٨٨.\n(٣) زيد بن الدَّثِنة بن معاوية بن عبيد بن عامر البياضي الخزرجي الأنصاري.\nشهد بدرا وأحدا، وأرسله النبي - ﷺ - في سرية عاصم وقتله نسطاس بأمر من صفوان بن أمية.\n\"معرفة الصحابة\" لأبي نعيم ٣/ ١١٨٢، \"الاستيعاب\" لابن عبد البر \"أسد الغابة\" لابن الأثير ٢/ ٢٢٩، \"الإصابة\" لابن حجر ٣/ ٢٧.\n(٤) زيادة من (ح)، (أ): وهامش (ز).\n(٥) ساقطة من (ح).","vol":"5","page":273},{"text":"والمدينة (١) ومعهم تمر عجوة، فأكلوا منه، فمرت عجوز، فأبصرت النوى، فرجعت إلى قومها بمكة (٢)، وقالت: قد سلك هذا الطريق أهل يثرب من أصحاب محمد.\nفركب سبعون رجلًا معهم الرماح (٣) حتى إذا (٤) أحاطوا بهم، فحاربوهم، فقتلوا مرثدًا، وخالدًا، وعبد الله بن طارق، ونثر عاصم بن ثابت (٥) كنانته، وفيها سبعة أسهم، فقتل بكل سهم رجلًا من عظماء المشركين، ثم قال: اللهم إني حميت دينك صدر (٦) النهار فاحم لحمي آخر النهار، ثم أحاط به المشركون، فقتلوه، فلما قتلوه أرادوا حز رأسه ليبيعوه من سلافة بنت سعد (٧) بن شهيد (٨)، وكانت قد نذرت حين أصاب ابنها يوم أحد (٩) لئن قدرت على رأس عاصم\n_________\n= عاصم بن ثابت بن أبي الأقلح واسمه قيس بن عصمة الأوسي الأنصاري.\nشهد بدرًا. وآخى رسول الله - ﷺ - بينه وبين عبد الله بن جحش، وسُمي حمي الدَّبْر. \"معرفة الصحابة\" لأبي نعيم ٤/ ٢١٤١، \"الاستيعاب\" لابن عبد البر ٢/ ٧٧٩، \"أسد الغابة\" لابن الأثير ٣/ ٧٣، \"الإصابة\" لابن حجر ٤/ ٣.\n(١) في (ش): وبين المدينة.\n(٢) ساقطة من (أ).\n(٣) ساقطة من (أ).\n(٤) ساقطة من (ح).\n(٥) ساقطة من (ح).\n(٦) في (أ): هذا.\n(٧) في (أ): سعيد.\n(٨) في (س): شهيل، والمثبت من هامشه، (ش)، (ح)، (ز) وفي (أ): للشهيد.\n(٩) في (أ): بدر.","vol":"5","page":274},{"text":"لتشربن في قحفِهِ (١) الخمر. فأرسل الله ﷿ رِجْلًا من الدبر وهي الزنابير، فحمت عاصمًا فلما (٢) يقدروا عليه (٣) فسمي حمي الدبر، فلما حالت بينهم وبينه قالوا: دعوه حتى يمسي (٤)، فتذهب عنه، فنأخذه، فجاءت سحابة سوداء ومطرت (٥) مطرًا كالعَزَاليّ (٦).\nفبعث الله ﷿ الوادي (٧)، فاحتمل عاصمًا، فذهب به إلى الجنة، وحملت خمسة (٨) من المشركين إلى النار. قال: وكان عاصم (قد أعطي الله ﷿ عهدًا) (٩) (أن لا يمس مشركًا ولا يمسه مشرك) (١٠) أبدًا تنجسًا منه.\n_________\n(١) هو العظم الذي فوق الدماغ، وقيل: ما انفلق من الجمجمة وانفصل. \"النهاية\" لابن الأثير ٤/ ١٧ \"لسان العرب\" لابن منظور ١١/ ٤٤ (قحف).\n(٢) في (ش)، (ز)، (أ): فلم يقدروا.\n(٣) في هامش (ش) زيادة: قيل إن الزنانبير غشيت جسده كله، فقصده واحد من الكفار، فطار إليه زنبور، فلسعه بإبرته، فخر ميتًا، ثم قصده آخر، فكان كذلك حاله، فامتنعوا عنه، ولم يجسر أحد أن يقربه.\n(٤) في (ح)، (أ): تمسي.\n(٥) في (ح)، (أ): وأمطرت.\n(٦) العَزَالي: جمع العزْلاء، وهو فم المزادة الأسفل، فشبه اتساع المطر واندفاقه بالذي يخرج من فم المزادة.\n\"النهاية\" لابن الأثير ٣/ ٢٣١.\n(٧) في (ح): للوادي.\n(٨) في (ش): وحملت جملة خمسين رجلًا. وفي (ح): وحمل خمسين. وفي هامش (ز): سبعة.\n(٩) في (ش): قد أعطي عهد الله ﷿.\n(١٠) في (ح): أن لا يمسه مشرك ولا يمس مشركًا.","vol":"5","page":275},{"text":"(فكان عمر بن الخطاب) (١) يقول حين بلغه أن الدبر منعته: عجبًا لحفظ الله العبد المؤمن كان عاصم - ﵁ - وعن أصحابه نَذَرَ (أن لا يمس مشركًا، ولا يمسه مشرك) (٢)، أبدًا (٣) فمنعه الله ﷿ بعد وفاته كما امتنع في حياته.\nوأسر المشركون خبيب بن عدي، وزيد بن الدّثنة، فذهبوا بهما إلى مكة. فأما خبيب، فابتاعه بنو الحارث بن عامر بن نوفل بن عبد مناف؛ ليقتلوه بأبيهم (٤)، وكان خبيب هو الذي قتل الحارث بن عامر (٥)، بأُحد. فبينما خبيب عند بنات الحارث إذ استعار من إحدى بنات الحارث (٦) موسى يسحتد (٧) بها للقتل، فما راع المرأة ولها صبي (٨)\n_________\n(١) في (ح): وكان ابن عمر.\n(٢) في (ح): أن لا يمسه مشرك ولا يمس مشركًا أبدًا.\n(٣) من (أ).\n(٤) في (أ): بأيديهم.\n(٥) في (أ): زيادة: بن نوفل بن عبد مناف.\n(٦) قال ابن حجر: وقع في \"الأطراف\" لخلف، أن اسمها زينب بنت الحارث. . وعند ابن إسحاق عن عبد الله بن أبي نجيح قال: حَدَّثت مارية مولاة حجين بن أبي إهاب، وكانت قد أسلمت قالت: حُبس خبيب عندي. . فإن كان محفوظًا احتمل أن يكون كل من مارية وزينب رأت القطف في يده يأكله، وأن التي حبس في بيتها مارية، والتي كانت تحرسه زينب جمعا بين الروايتين.\n\"فتح الباري\" لابن حجر ٧/ ٣٨٢.\nوانظر: \"السيرة النبوية\" لابن هشام ٣/ ١٨١.\n(٧) في (ش)، (ج)، (أ): ليستحد.\n(٨) ذكر الزبير بن بكار أن هذا الصبي هو أبو الحسين بن الحارث بن عدي بن نوفل بن عبد مناف وهو: جد عبد الله بن عبد الرحمن بن أبي حسين المكي المحدث. =","vol":"5","page":276},{"text":"(يدرج إلا وخبيب قد أجلس) (١) الصبي على فخذه، والموسى في يده، فصاحت المرأة (٢)، فقال خبيب: أتخشين أن (٣) أقتله؟ ! إن الغدر ليس من شأننا. قال: فقالت المرأة بعد وفاته (٤): ما رأيت أسيرًا قط خيرًا من خبيب، لقد رأيته وما بمكة من ثمرة، وإن في يده لقطفًا من عنب يأكله، إن كان إلا رزقًا رزقه الله خبيبًا. ثم إنهم خرجوا به من الحرم ليقتلوه، وأرادوا أن يصلبوه، فقال: ذروني أصلي ركعتين، فتركوه، فصلى ركعتين، فجرت سُنَّة لمن قتل صَبْرًا أن يصلي ركعتين. ثم قال: لولا أن يقولوا جزع لزدت، وأنشأ يقول:\nولست أبالي حين أقتل مسلمًا ... على أي شق (٥) كان في الله مصرعي (٦)\nوذلك في ذات الإله وإن يشأ ... يبارك على (٧) أوصال شِلْوٍ (٨) ممزعِ\n_________\n= \"أسد الغابة\" لابن الأثير ٢/ ١٠٥، \"فتح الباري\" لابن حجر ٧/ ٣٨٢.\n(١) في (ش): إلا خبيب قد أدرج. وفي (ح): تدرج إلا لخبيب قد أجلس. وفي (أ): إلى خبيب لته قد أدر.\n(٢) من (ح).\n(٣) في (ش): أني.\n(٤) من (ش).\n(٥) في (ح): شيء. وكتب في هامشها: شق.\n(٦) في جميع النسخ: مصرعي.\n(٧) في (ح)، (ز): في، وكتب في (ز) فوقها: على.\n(٨) الشِّلو: بكسر الشين المعجمة، وإسكان اللام، العضو من اللحم، قاله أبو عبيدة. =","vol":"5","page":277},{"text":"ثم قال (١): اللهم أحصهم عددا، وخذهم (٢) بددا (٣). فصلبوه حيًّا (٤)، فقال: اللهم إنك تعلم أنه ليمس أحد حولي يبلغ رسولك سلامي، فأبلغه سلامي.\nقال (٥): ثم جاء (٦) رجل من المشركين يقال له: سلامان أبو ميسرة، ومعه رمح، فوضعه بين ثدي (٧) خبيب، فقال له خبيب: اتق الله؛ فما زاده ذلك إلا عتوًا، وطعنه، فأنفذه. فذلك قوله ﷿ ﴿وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ﴾ (٨) الآية (٩). يعني سلامان.\nوأما زيد بن الدثنة فابتاعه صفوان بن أمية (١٠)، ليقتله بأبيه أمية بن\n_________\n= وقال الخليل: هو الجسد؛ لقوله: أوصال يعني أعضاء جسد.\n\"سبل الهدى والرشاد\" للصالحي ٣/ ٨٨.\n(١) في (ش): يقول.\n(٢) في (أ): وحددهم.\n(٣) يروى بكسر الباء جمع بُدة وهي الحصة، والنصيب، أي أقتلهم حصصًا مقسمة، لكل واحد حصته ونصيبه. ويروى بالفتح، أي: متفرقين في القتل واحدا بعد واحد من التبديد.\n\"النهاية\" لابن الأثير ١/ ١٠٥، \"سبل الهدى والرشاد\" ٣/ ٨٦.\n(٤) في (س): فصلبوا خبيبًا، والمثبت من هامشه وبقية النسخ، وهو الصواب.\n(٥) ساقطة من (ش)، (أ).\n(٦) في (ح): ثم جاز به.\n(٧) في (ح)، (أ): يدي.\n(٨) في (ح)، (ز)، (أ) زيادة: أخذته العزة. وفي (ز) زيادة: بالإثم.\n(٩) ساقطة من جميع النسخ.\n(١٠) صفوان بن أمية بن خلف بن وهب الجمحي القرشي أبو وهب وقيل أبو أمية.\nحضر حنينًا كافرًا، واستعار منه - ﷺ - سلاحًا، وأسلم بعدها، وكان من المؤلفة، =","vol":"5","page":278},{"text":"خلف الجمحي، ثم بعثه مع مولي له (١) يسمى نسطاس (٢) إلى التنعيم (٣) ليقتله، واجتمع رهط من قريش فيهم أبو سفيان بن حرب. فقال أبو سفيان لزيد حين قُدِّم ليقتل (٤): أنشدك الله (٥) يا زيد أتحب أن محمدًا عندنا الآن بمكانك نضرب عنقه وأنك في أهلك؟ فقال: والله ما أحب أن محمدًا الآن (٦) في مكانه (٧) الذي هو فيه تصيبه (٨)\n_________\n= وحسن إسلامه. وكان أحد أشراف قريش، وكان مطعمًا فصيحًا. توفي أيام قتل عثمان، وقيل سنة (٤١ هـ) أو (٤٢ هـ).\n\"الاستيعاب\" لابن عبد البر ٢/ ٧١٨، \"أسد الغابة\" لابن الأثير ٣/ ٢٢، \"الإصابة\" لابن حجر ٣/ ٢٤٦، \"تقريب التهذيب\" لابن حجر (٢٩٣٢).\n(١) ساقطة من (ح).\n(٢) هو مولي صفوان بن أمية الجمحي.\nشهد أحدًا مع المشركين، ثم أسلم، وحسن إسلامه، وكان يحدث عن يوم أحد.\nوذكر ابن إسحاق أنه هو الذي قتل زيد بن الدثنة.\n\"الإصابة\" لابن حجر ٦/ ٢٣٤.\n(٣) التنعيم: موضع مشهور بمكة في الحل، ومنه يحرم المكيون، وسمي بذلك؛ لأن جبلًا عن يمينه يقال له نعيم، وآخر عن شماله يقال له: ناعم، والوادي: نعمان. وقد أصبح اليوم حيا من أحياء مكة، وهو أقرب الحل إلى المسجد الحرام، ويقع على قرابة ستة أكيال شمالًا من المسجد الحرام.\n\"أخبار مكة\" للفاكهي ٥/ ٥٦، \"معجم البلدان\" لياقوت ٢/ ٤٩، \"معالم مكة التاريخية والأثرية\" لعاتق البلادي (ص ٥٠).\n(٤) ساقطة من (أ).\n(٥) في (ج)، (أ): بالله.\n(٦) ساقطة من (أ).\n(٧) في (ش): إلا في مكانه.\n(٨) في (ش): يصيبه. وكتبت فوقها: لا.","vol":"5","page":279},{"text":"شوكة تؤذيه (١)، وأنا جالس في أهلي. فقال أبو سفيان: ما رأيت من الناس أحدًا يُحب أحدًا كحب أصحاب محمدٍ محمدًا. ثم قتله نسطاس.\nفلما بلغ (٢) النبي - ﷺ - هذا الخبر قال لأصحابه (٣): \"أيكم يختزل (٤) خبيبًا عن خشبته، وله الجنة\". فقال الزبير: أنا يا رسول الله وصاحبي المقداد بن الأسود، فخرجا يمشيان بالليل، ويكمنان بالنهار حتى أتيا التنعيم ليلًا، وإذا حول الخشبة أربعون من المشركين نيام نشاوى (٥)، فأنزلاه، فإذا هو رطب يتثنى لم يتغير منه شيء بعد (٦) أربعين يومًا، ويده على جراحته، وهي تبضُّ دمًا اللون لون الدم، والريح ريح المسك، فحمله الزبير على فرسه، وسار (٧)، فانتبه الكفار، وقد فقدوا خُبَيبًا، فأخبروا بذلك قريشًا، فركب منهم سبعون، فلما لحقوهما قذف الزبير خُبَيبًا، فابتلعته الأرض فسمي بليع الأرض. فقال الزبير: ما جرَّأكم علينا يا معشر قريش ثم رفع العمامة عن رأسه، وقال: أنا الزبير بن العوام، وأمي صفية بنت عبد\n_________\n= ساقطة من (ش).\n(٢) في (ج): أتى.\n(٣) ساقطة من (أ).\n(٤) في (أ): يحتمل.\n(٥) الانتشاء: أول السكر ومقدماته. وقيل: هو السكر نفسه، ورجل نشوان بيّن النشوة. \"النهاية\" لابن الأثير ٥/ ٦٠.\n(٦) ساقطة من (ح).\n(٧) ساقطة من (أ).","vol":"5","page":280},{"text":"المطلب (١)، وصاحبي المقداد بن الأسود أسدان رابضان يدفعان عن شبلهما (٢)، فإن شئتم ناضلتكم، وإن شئتم نازلتكم، وإن شئتم انصرفتم (٣)، فانصرفوا إلى مكة.\nوقدما (٤) على رسول الله - ﷺ - وجبريل ﵇ عنده، فقال: يا محمد إن الملائكة لتباهي بهذين من أصحابك. وقال رجل (٥) من المنافقين في أصحاب خبيب: يا ويح هؤلاء المقتولين (٦) الذين هلكوا، لا هم قعدوا في بيوتهم ولا هم أدوا رسالة صاحبهم، فأنزل الله ﷿ في الزبير والمقداد وخبيب وأصحابه المؤمنين وفيمن طعن عليهم (٧) من المنافقين. قوله (٨) ﴿وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ﴾ يا محمد (٩) ﴿قَوْلُهُ فِي\n_________\n(١) صفية بنت عبد المطلب بن هاشم بن عبد مناف الهاشمية القرشية.\nعمة رسول الله - ﷺ -، وأم الزبير بن العوام، من كبار الصحابيات، لها موقف عظيم يوم الخندق. توفيت سنة (٢٠ هـ)، ولها ثلاث وسبعون سنة، ودفنت بالبقيع.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٨٧٣، \"أسد الغابة\" لابن الأثير ٥/ ٤٩٢، \"الإصابة\" لابن حجر ٨/ ١٢٨.\n(٢) في (أ) وهامش (ش): شبليهما.\n(٣) في (أ): انصرفوا.\n(٤) في (ش): وقدموا.\n(٥) في (ح): رجال.\n(٦) في هامش (ز): المفتونين.\n(٧) في (أ): فيهم.\n(٨) ساقطة من (ح).\n(٩) ساقطة من (أ).","vol":"5","page":281},{"text":"الْحَيَاةِ الدُّنْيَا﴾ (١)، أي تستحسنه، ويعظم في قلبك منه العجب؛ لأنه\n_________\n(١) قول ابن عباس رواه الطبري في \"جامع البيان\" ٢/ ٣٠ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٣ (١٩١٠) وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٧ إلى ابن المنذر. كلهم من طريق ابن إسحاق. انظر \"السيرة النبوية\" لابن هشام ٣/ ١٨٣ قال: حدثني محمد بن أبي محمد مولى زيد بن ثابت قال: حدثني سعيد بن جبير أو عكرمة، عن ابن عباس أن سرية الرجيع كانت سببًا لكلام المنافقين ونزول هذِه الآيات دون التعرض لتفاصيل حادثة الرجيع.\nوهذا إسناد ضعيف، فيه محمد بن أبي محمد الأنصاري المدني، قال ابن حجر: مجهول، تفرد عنه ابن إسحاق.\n\"تقريب التهذيب\" لابن حجر (٦٢٧٦)، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٩٠. وقول الضحاك ذكره الحيري في \"الكفاية\" ١/ ١٥٠ من رواية جويبر عنه والبغوي في \"معالم التنزيل\" ١/ ٢٣٦.\nوقصة سرية الرجيع رواها البخاري في كتاب الجهاد، باب هل يستأسر الرجل (٣٠٤٥) وفي كتاب المغازي، باب (٣٩٨٩) وفي باب غزوة الرجيع (٤٠٨٦) وفي كتاب التوحيد، باب ما يذكر في الذات والنعوت وأسامي الله (٧٤٠٢)، وأبو داود في الجهاد باب، في الرجل يستأسر (٢٦٦٠) والإمام أحمد في \"مسنده\" ٢/ ٢٩٤، ٣١٠ (٧٩٢٨)، (٨٠٩٦)، وعبد الرزاق في \"مصنفه\" ٥/ ٣٥٣ (٩٧٣٠) وابن أبي شيبة في \"مصنفه\" ١٣/ ٣٥٥ (٣٧٨٦١٠) وابن سعد في \"الطبقات الكبرى\" ٢/ ٥٥ والطبري في \"تاريخ الرسل والملوك\" ٢/ ٥٤٠ والطبراني في \"المعجم الكبير\" ٤/ ٢٢١ (٤١٩١) وأبو نعيم في \"دلائل النبوة\" ٢/ ٧٠٥ (٤٣٧) وفي \"معرفة الصحابة\" ٣/ ١١٨٣ (٢٩٩٦)، ٤/ ٢١٤١ (٥٣٧٥)، والبيهقي في \"دلائل النبوة\" ٣/ ٣٢٣، ٣٢٤ وابن الأثير في \"أسد الغابة\" ٣/ ١١١ كلهم من طرق عن الزهري عن عمر -أو عمرو- بن أسيد عن أبي هريرة به بنحوه، وبعض ما أورده المصنف ليس في هذِه الرواية، وسيأتي بيانه. كما وردت قصة هذِه السرية في مراسيل بعض التابعين:\n١ - عروة بن الزبير. =","vol":"5","page":282},{"text":"يعظم في النفس، يقال في الاستحسان والمحبة: أعجبني كذا، وفي\n_________\n= رواه عنه الطبراني في \"المعجم الكبير\" ٥/ ٢٥٩ (٥٢٨٤) وأبو نعيم في \"دلائل النبوة\" ٢/ ٥٠٧ (٤٣٨) وفي \"معرفة الصحابة\" ٣/ ١١٨٣ (٢٩٩٧) والبيهقي في \"دلائل النبوة\" ٣/ ٣٢٦.\nقال الهيثمي: رواه الطبراني، وفيه ابن لهيعة، وحديثه حسن، وفيه ضعف.\n\"مجمع الزوائد\" ٦/ ٢٠١.\n٢ - عاصم بن عمر بن قتادة.\nرواه عنه ابن إسحاق انظر \"السيرة النبوية\" لابن هشام ٣/ ١٧٨ ومن طريقه ابن سعد في \"الطبقات الكبرى\" ٢/ ٥٥ وخليفة بن خياط في \"التاريخ\" (ص ٧٤) والطبري في \"تاريخ الرسل والملوك\" ٢/ ٥٣٨، والطبراني في \"المعجم الكبير\" ٢٠/ ٣٢٧ (٧٧٥) وأبو نعيم في \"معرفة الصحابة\" ٣/ ١١٨٣ (٢٩٩٩)، ٣/ ١٦٩١ (٤٢٣٠) والبيهقي في \"دلائل النبوة\" ٣/ ٣٢٨.\nقال ابن حجر: عاصم بن عمر بن قتادة ثقة، عالم بالمغازي، توفي بعد (١٢٠ هـ).\n\"تقريب التهذيب\" لابن حجر (٣٠٧١).\n٣ - بريدة بن سفيان الأسلمي.\nرواه عنه سعيد بن منصور في \"السنن\" تحقيق الأعظمي ٢/ ٣٤٧ (٢٨٣٧) وأبو نعيم في \"دلائل النبوة\" ٢/ ٥٠٩ (٤٣٩) والبيهقي في \"دلائل النبوة\" ٣/ ٣٣١.\nقال ابن حجر: بريدة بن سفيان ليس بالقوي وفيه رفض.\n\"تقريب التهذيب\" لابن حجر (٦٦١)\nوذكره البيهقي فيمن توفي بين سنة (١٢١ - ١٣٠ هـ). \"تاريخ الإسلام\" حوادث ووفيات (١٢١ - ١٤٠ هـ) (ص ٤٦).\n٤ - الزهري\nرواه عنه الطبراني في \"المعجم الكبير\" ٢٠/ ٣٢٨ (٧٧٦) وأبو نعيم في \"معرفة الصحابة\" ٣/ ١١٨٣ (٢٩٩٨).\nوأما قوله: (وذلك أن كفار قريش بعثوا إلى رسول الله - ﷺ - أنا قد أسلمنا فابعث لنا نفرًا من علماء أصحابك يعلموننا دينك). لم أجده في كتب السنة ولا كتب المغازي. =","vol":"5","page":283},{"text":"الإنكار والكراهية: عجبت من كذا.\n_________\n= وذكره الحيري في \"الكفاية\" ١/ ١٥٠، وابن الجوزي في \"زاد المسير\" ١/ ٢١٩، وأبو حيان في \"البحر المحيط\" ٢/ ١٢٢.\nقال ابن حجر: وقوله فيها: إن قريشًا هم الذين بعثوا في ذلك. منكر مردود، والقصة في \"الصحيح\" و\"المغازي\" لموسى بن عقبة، وابن إسحاق لغير قريش، وذلك أشهر من أن يستدل عليه.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٢٣.\nوقوله (ليبيعوه من سلافة بنت سعد بن شهيد، وكانت قد نذرت حين أصاب ابنها، لئن قدرت لتشربن في قحفه الخمر). ورد في حديث عاصم بن عمر وحديث بريدة بن سفيان.\nوقوله: (وكان عمر بن الخطاب يقول حين بلغه أن الدبر منعته: عجبًا لحفظ الله العبد المؤمن). ورد في حديث عاصم بن عمر، وفي \"المغازي\" للواقدي ١/ ٣٥٦.\nقوله: (قال: اللهم إنك تعلم أنه ليس حولي من يبلغ رسولك سلامي فأبلغه سلامي). ورد في حديثي عروة بن الزبير وبريدة بن سفيان، وفي \"مغازي موسى بن عقبة\" رواه من طريقه البيهقي في \"دلائل النبوة\" ٣/ ٣٢٦.\nقوله: (ثم جاء رجل من المشركين يقال له سلامان). . لم أجده في كتب السنة ولا كتب المغازي.\nوذكره الحيري في \"الكفاية\" ١/ ١٥٢ وقد روى ابن إسحاق في \"السيرة النبوية\" قال: حدثني يحيى بن عباد بن عبد الله بن الزبير، عن أبيه عباد، عن عقبة بن الحارث قال سمعته يقول: ما أنا والله قتلت خبيبًا لأني كنت أصغر من ذلك ولكنَّ أبا ميسرة أخا بني عبد الدار أخذ الحربة، فجعلها في يدي ثم أخذ بيدي، وبالحربة، ثم طعنه بها حتى قتله.\n\"السيرة النبوية\" لابن هشام ٣/ ١٨٢.\nقال ابن حجر في \"فتح الباري\" ٧/ ٣٨٥: إسناده صحيح. وقال أيضًا: وهذا أيضًا منكر، فإن الذي في الصحيح أن الذي قتل خبيبًا هو أبو سروعة بن الحارث =","vol":"5","page":284},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= النوفلي. \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٢٤ وانظر \"صحيح البخاري\" كتاب المغازي، باب غزوة الرجيع (٤٠٨٧).\nقوله: (وأما زيد بن الدثنة فابتاعه صفوان بن أمية ليقتله بأبيه). . ورد في حديث عروة وحديث ابن شهاب الزهري و\"المغازي\" لموسى بن عقبة.\nانظر \"دلائل النبوة\" للبيهقي ٣/ ١٤٧، \"السيرة النبوية\" لابن هشام ٣/ ١٨١، \"تاريخ الرسل والملوك\" للطبري ٢/ ٥٤٢.\nأما المحاورة بين أبي سفيان وزيد بن الدثنة فقد ذكرها ابن إسحاق دون إسناد. انظر: \"السيرة النبوية\" لابن هشام ٣/ ١٨١ \"تاريخ الرسل والملوك\" ٢/ ٥٤٢ ورواها ابن سعد في \"الطبقات الكبرى\" ٢/ ٥٦ وأبو نعيم في \"معرفة الصحابة\" ٣/ ١١٨٣ (٢٩٩٩) من طريق ابن إسحاق عن عاصم بن عمر بن قتادة. وذكرها الواقدي في \"المغازي\" ١/ ٣٦٢.\nوورد في حديث عروة و\"مغازي موسى بن عقبة\" كما في \"دلائل النبوة\" للبيهقي ٣/ ٣٢٦ ومغازي الواقدي أيضًا ١/ ٣٦٠ أن المحاورة إنما وقعت بين مشركي قريش وخبيب بن عدي.\nوانظر \"الدرر في اختصار المغازي والسير\" لابن عبد البر (ص ١٧٧)، \"زاد المعاد\" لابن القيم ٣/ ٢٤٥.\nوخبر الزبير والمقداد بن الأسود لم أجده فيما بحثت فيه من كتب السنة وكتب المغازي، مسندًا.\nوذكره الحيري في \"الكفاية\" ١/ ١٥٢ والبغوي في \"معالم التنزيل\" ١/ ٢٣٨ وابن الجوزي في \"زاد المسير\" ١/ ٢٢٠ وذكره الديار بكري في \"تاريخ الخميس في أحوال أنفس نفيس\" ١/ ٤٥٨ والصالحي في: \"سبل الهدى والرشاد\" ٦/ ٧٣ وقال: ذكر أبو يوسف في \"كتاب اللطائف\" عن الضحاك أن رسول الله - ﷺ - أرسل المقداد والزبير. . به.\nوقد روى الإمام أحمد في \"مسنده\" ٤/ ١٣٩ (١٧٢٥٢)، ٥/ ٢٨٧ (٢٢٤٧٧) وابن أبي شيبة في \"مسنده\" ٢/ ٣٨٣ (٩٠٢) وخليفة بن خياط في \"التاريخ\" =","vol":"5","page":285},{"text":"وأصل العجب: ما لم يكن مثله، قاله المفضل (١).\n﴿وَيُشْهِدُ اللَّهَ عَلَى مَا فِي قَلْبِهِ﴾ (يعني قول المنافق: والله) (٢) إني بك مؤمن (٣)، ولك محب. وقرأ ابن مُحيصن (٤) (ويشهَدُ اللهُ) بفتح الياء\n_________\n= (ص ٧٦) والطبري في \"تاريخ الرسل والملوك\" ٢/ ٥٤١ والطبراني في \"المعجم الكبير\" ٤/ ٢٢٣ (٤١٩٣) والبيهقي في \"دلائل النبوة\" ٣/ ٣٣١، ٣٣٢ كلهم من طريق جعفر بن عمرو بن أمية الضمري، عن أبيه أن رسول الله - ﷺ - بعثه وحده عينًا إلى قريش، قال: فجئت إلى خشبة خبيب، وأنا أتخوف العيون، فرقيت فيها، فحللت خبيبًا، فوقع إلى الأرض، فانتبذت غير بعيد، فالتفت ولم أر خبيبًا، وكأنما ابتلعته الأرض.\nقال الهيثمي: رواه أحمد والطبراني، وفيه إبراهيم بن إسماعيل بن مجمع وهو ضعيف.\n\"مجمع الزوائد\" ٥/ ٣٢١.\nوورد في حديث عروة -السابق تخريجه- و\"مغازي موسى بن عقبة\" كما في \"دلائل النبوة\" ٣/ ٣٢٧ أن عمرو بن أمية هو الذي دفن خبيبًا.\n(١) ذكره أبو حيان في \"البحر المحيط\" ٢/ ١١٦.\n(٢) في (أ): قال المفضل يعني المنافقين يقول: والله.\n(٣) في (ش)، (ح): لمؤمن.\n(٤) عمر -أو محمد- بن عبد الرحمن بن محيصن السهمي مولاهم أبو حفص المكي. قال أبو عبيد: وكان من قراء مكة عبد الله بن كثير، وحميد بن قيس، ومحمد بن محيصن، وكان ابن محيصن أعلمهم بالعربية، وأقواهم عليها. وقال ابن مجاهد: كان لابن محيصن اختيار في القراءة على مذهب العربية، فخرج به عن إجماع أهل بلده، فرغب الناس عن قراءته، وأجمعوا على قراءة ابن كثير لاتباعه. ذكره ابن حبان في \"الثقات\". وقال الذهبي وابن الجزري: ثقة، روى له مسلم. وقال الذهبي في \"الميزان\": ما علمت به بأسًا في الحديث، وقد احتج به مسلم. وقال ابن حجر: مقبول. توفي سنة (١٢٢ هـ) أو (١٢٣ هـ). =","vol":"5","page":286},{"text":"والهاء، ورفع قوله اللهُ (١) (أي يظهر أمرًا، ويقول) (٢) قولًا، ويعلم (٣) الله خلاف ذلك منه، وفي مصحف أُبي: (ويَستشهدُ الله)، وهي حجة لقراءة (٤) العامة.\n﴿وَهُوَ أَلَدُّ الْخِصَامِ﴾ أي: شديد الخصومة، يقال منه لَدِدْتَ (٥) يا هذا فأنت تَلَدُّ لَدَدًا ولَدَادَة (٦)، وإذا أردت أنه يغلب (٧) خصمه قلت: لَدَّ يَلِدُّه (٨) لذا، ويقال: رجل ألدّ، وامرأة لَدّاء، ورجال ونساء لُدٌّ (٩)، قال الله تعالى ﴿وَتُنْذِرَ بِهِ قَوْمًا لُدًّا﴾ (١٠) وقال النبي - ﷺ -: \"إن أبغض\n_________\n= \"الثقات\" لابن حبان ٧/ ١٧٨، \"معرفة القراء الكبار\" للذهبي ١/ ٩٨ \"ميزان الاعتدال\" للذهبي ٣/ ٢١٢ \"غاية النهاية\" لابن الجزري ٢/ ١٦٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٣٩، \"تقريب التهذيب\" لابن حجر (٤٩٣٨).\n(١) عزاها إليه الطبري في \"جامع البيان\" ٢/ ٣١٥ والنحاس في \"إعراب القرآن\" ١/ ٢٩٩ وفي \"معاني القرآن\" ١/ ١٤٩ وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٠) والهذلي في \"الكامل في القراءات الخمسين\" (ل ١٦٧ ب) والكرماني في \"شواذ القراءة\" (٣٧ ب).\n(٢) في (أ): أي أظهر أمرًا وأقول.\n(٣) في (ج): ويعلمه.\n(٤) في (ج): قراءة.\n(٥) في (ح): ومنه يقال أردت.\n(٦) ساقطة من (أ).\n(٧) في (ش)، (ح)، (ز): غلب. وفي (أ): غلبه.\n(٨) في (أ): يلد.\n(٩) \"معاني القرآن\" للفراء ١/ ١٢٣ \"جامع البيان\" للطبري ٢/ ٣١٥.\n(١٠) مريم، آية: ٩٧.","vol":"5","page":287},{"text":"الرجال إلى الله ﷿ الألد الخَصِم\" (١). قال الشاعر (٢):\nإنَّ تحت التراب حزمًا وعزمًا ... وخصيمًا (٣) ألد ذا مِغْلاقِ (٤)\nوقال الراجز (٥):\n_________\n(١) رواه البخاري في كتاب المظالم، باب قول الله تعالى: ﴿وَهُوَ أَلَدُّ الْخِصَامِ﴾ (٢٤٥٧)، وفي كتاب التفسير، باب ﴿وَهُوَ أَلَدُّ الْخِصَامِ﴾ (٤٥٢٣)، وفي كتاب الأحكام باب الألد الخصم (٧١٨٨)، ومسلم في كتاب العلم، باب في الألد الخصم (٢٦٦٨).\n(٢) هو مهلهل بن عمرو التغلبي.\nوالبيت في \"مجاز القرآن\" ٢/ ١٣، \"السيرة النبوية\" لابن هشام ٣/ ١٨٤ وعندهما: إن تحت الأحجار حدًّا ولينًا.\nوفي \"الاشتقاق\" لابن دريد (ص ٢٥٩) وعنده: الأحجار حزمًا ولينًا.\nوفي \"الكامل\" للمبرد ١/ ٤٠ وعنده: إن تحت الأحجار حزمًا وجودًا.\nوأخرج الطستي عن نافع الأزرق أن ابن عباس تمثل بهذا البيت. انظر \"الدر المنثور\" للسيوطي ١/ ٤٢٨.\nوذكر ابن عبد البر وابن الأثير أن مصقلة بن هبيرة الشيباني قاله على قبر المغيرة بن شعبة.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٤٤٦ \"أسد الغابة\" لابن الأثير ٥/ ٢٤٩.\nقال المبرد في \"الكامل\" ١/ ٤١: ويروى مِغلاق، فمن روى ذلك فتأوله أنه يُغْلِقُ الحجة على الخصم، ومن قال: ذا معلاق، فإنما يريد أنه إذا عَلِقَ خصمًا لم يَتَخَلَّص منه.\n(٣) في (أ): وخصمًا.\n(٤) في (ش)، (أ): معلاق.\n(٥) لم أهتد إلى قائله وهو في \"معاني القرآن\" للفراء ١/ ١٢٣ وعنده: اللد أقران.\nوفي \"جامع البيان\" للطبري ٢/ ٣١٥ وعنده: الخصوم، بدل: الرجال. وفي \"الصحاح\" ٢/ ٥٣٥ (لدد)، \"لسان العرب\" لابن منظور ١٢/ ٢٦٤ (لدد)، =","vol":"5","page":288},{"text":"تَلَدُّ أقران الرجال اللُّدِّ\nقال الزجاج: واشتقاقه من لَدِيدَي العنق، وهما صفحتاه. وتأويله أنه (إن (١) أخذ في أي وجه) (٢) من يمين وشمال في أبواب الخصومة غلب في ذلك (٣).\nوالخصام (٤) مصدر خاصمته خصامًا ومخاصمة، قاله أبو عبيد (٥).\nوقال الزجاج: هو جمع خصم (٦) يقال له (٧): خَصْم، وخِصام، وخُصُوم، مثل: بحر، وبحار، وبحور (٨).\n_________\n= وعندهما: ألد أقران الخصوم.\nوعجزه: ثم أردى بهم من تردى. وهو الصدر عند الطبري.\n(١) ساقطة من (ش)، (ح)، (ز). وفي (أ) وكتب في (ز) فوق السطر: إذا.\n(٢) في (ح): أنه في أي وجه أخذ. وفي (ز): أخذ في ناحية أي فرجة. وضرب على ناحية.\n(٣) ساقطة من (ح).\nوانظر: \"معاني القرآن\" ١/ ٢٧٧.\n(٤) في (أ): وهو.\n(٥) في (ش): أبو عبيدة.\nولم أجده عند أحد منهما، وهو قول الطبري في \"جامع البيان\" ٢/ ٢١٦.\nوعزاه الماوردي في \"النكت والعيون\" ١/ ٢٦٥ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٦ وأبو حيان في \"البحر المحيط\" ٢/ ١٢٣ إلى الخليل بن أحمد. وذكر القول دون عزو لأحد: النحاس في \"إعراب القرآن\" ١/ ٢٩٩ ومكي في \"مشكل إعراب القرآن\" ١/ ٩١.\n(٦) ساقطة من (أ).\n(٧) من (أ).\n(٨) \"معاني القرآن\" ١/ ٢٧٧.","vol":"5","page":289},{"text":"وحقيقة الخصومة: التعمق في البحث عن الشيء، والمضايقة فيه، ولذلك قيل لزوايا الأوعية: خصوم.\nوقال السدي: ألد الخصام (١): أعوج الخصومة (٢).\nوقال (٣) مجاهد: لا يستقيم على خصومة (٤).\nوقال الحسن: هو كاذب القول (٥).\nقال قتادة: شديد القسوة في معصية الله ﷿، جَدِل بالباطل، عالم باللسان (٦)، جاهل بالقلب (٧)، يتكلم بالحكمة (٨)، ويعمل بالخطيئة (٩).\n* * *\n_________\n(١) ساقطة من (أ).\n(٢) في (ج): الخصام.\nرواه الطبري في \"جامع البيان\" ٢/ ٣١٢، ٣١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٠ (١٩٢٣).\n(٣) ساقطة من (ز).\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٣١٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٥ (١٩٢١) وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٢٨ إلى عبد بن حميد، وذكره النحاس \"في معاني القرآن\" ١/ ١٤٩.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٣١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٥ (١٩٢٠).\n(٦) في (أ): اللسان.\n(٧) في (ش)، (ز)، (أ): القلب. وفي (ح): العمل.\n(٨) في (أ): الحكومة.\n(٩) رواه عبد الرزاق في \"تفسير القرآن\" (ص ٨١) مختصرًا، والطبري في \"جامع البيان\" ٢/ ٣١٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٥ (١٩٢٢).","vol":"5","page":290},{"text":"<span data-type=\"title\" id=toc-577>٢٠٥ </span>- ﴿وَإِذَا تَوَلَّى﴾\nأدبر، وأعرض (١) عنك، وقال: قال الحسن: تولي عن قوله الذي أعطاه (٢).\nوقال ابن جريج: غضب (٣).\nوقال ضحاك (٤): ملك الأمر، وصار واليًا (٥).\n﴿سَعَى فِي الْأَرْضِ﴾ أي: عمل فيها، يقال: فلان يسعى على (٦) عياله أي (٧): يعمل فيما (٨) يعود (٩) عليهم نفعه (١٠)، ومنه قول الأعشى (١١):\n_________\n(١) في (ش)، (ز): أعرض وأدبر.\n(٢) ذكره الماوردي في \"النكت والعيون\" ١/ ٢٦٦، وابن الجوزي في \"زاد المسير\" ١/ ٢٢١ وأبو حيان في \"البحر المحيط\" ٢/ ١٢٤.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٣١٦.\n(٤) في (أ): الضحاك.\n(٥) ذكره الواحدي في \"الوسيط\" ١/ ٣١٠، وابن الجوزي في \"زاد المسير\" ١/ ٢٢١.\n(٦) في (أ) وهامش (ش) زيادة: أكلة.\n(٧) في (أ): أن.\n(٨) في (أ): فيها.\n(٩) في (ح): يعول.\n(١٠) في (أ): بنفقة.\n\"تفسير الطبري\" ٢/ ٣١٦.\n(١١) في \"ديوانه\" (ص ٣١)، وفي \"جامع البيان\" للطبري ٢/ ٣١٦. ويخبر الأعشى أن قيسًا لم يكن في الحرب الضروس ضعيفًا، ولا حديث التجربة، فلقد سعى لقومه من كندة غير واهن، فقهر عدوها، وشيد لها مجدًا باقيًا.","vol":"5","page":291},{"text":"وسعى لكندة (١) سعي (٢) غير مُوَاكلِ. . . قيس فضر عدوها (٣) وبنى لها\nوقيل: سار ومشى (٤).\n﴿لِيُفْسِدَ فِيهَا﴾ قال ابن جريج: قطع الرحم، وسفك دماء المسلمين (٥).\nوالفساد: اسم لجميع (٦) المعاصي.\n﴿وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ﴾ قرأ الحسن، وابن أبي إسحاق، وأبو جعفر: (ويُهلكُ) برفع الكاف على الابتداء (٧)، وقراءة العامة\n_________\n(١) في (أ): لكبده.\n(٢) ساقطة من (أ).\n(٣) كذا في جميع النسخ، وهو الصواب، ووقع في (س): غدوها.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٠).\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٣١٧.\n(٦) في (ش): يجمع. وفي (ح): جميع.\n(٧) عزاها إلى الحسن وابن أبي إسحاق: ابن جني في \"المحتسب\" ١/ ١٢١ والكرماني في \"شواذ القراءة\" (٣٧ ب) والقرطبي في \"الجامع لأحكام القرآن\" ٢/ ١٧ وأبو حيان في \"البحر المحيط\" ٢/ ٢٢٥.\nوعزاها إلى الحسن: ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٠)، والنحاس في \"إعراب القرآن\" ١/ ٢٩٩، والهذلي في \"الكامل في القراءات الخمسين\" (١٦٨ أ)، والزمخشري في \"الكشاف\" ١/ ٢٥١، وهي رواية عن أبي جعفر.\nانظر: \"الكامل في القراءات الخمسين\" (١٦٨ أ) و\"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٠٢.","vol":"5","page":292},{"text":"بالنصب، وتصديقها قراءة أُبي: (وليُهْلكَ) (١). قال المفسرون: الحرث ما يحرثون من النبات، والنسل نسل كل دابة، والناس منهم (٢).\n[٤١٤] أخبرني ابن فنجويه (٣) قال: نا موسى بن محمد (٤) قال: نا الحسن بن علوية (٥) قال: نا إسماعيل بن عيسى (٦) قال: ثنا المسيب بن شريك (٧) قال: نا النضر بن عربي (٨)، عن مجاهد (٩) في قوله ﷿ ﴿وَإِذَا تَوَلَّى سَعَى﴾ (١٠) الآية. قال: إذا وُلِّيَ (١١)، فعمل بالعدوان، والظلم أمسك الله المطر، وأهلك الحرث، والنسل (١٢).\n_________\n(١) عزاها إليه الطبري في \"جامع البيان\" ٢/ ٣١٩، والنحاس في \"إعراب القرآن\" ١/ ٢٩٩، والكرماني في \"شواذ القراءة\" (٣٨ أ)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٨، وأبو حيان في \"البحر المحيط\" ٢/ ٢٢٥.\n(٢) \"جامع البيان\" للطبري ٢/ ٣١٧، \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٠) \"معاني القرآن\" للنحاس ١/ ١٥٠.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) الحسن بن علي الفطان يعرف بابن علوية، ثقة.\n(٦) إسماعيل بن عيسى العطار، ضعفه الأزدي، وصححه غيره.\n(٧) متروك.\n(٨) في (أ): عدي.\nوهو: النضر بن عربي، لا بأس به.\n(٩) مجاهد بن جبر، ثقة، إمام في التفسير وفي العلم.\n(١٠) في (ح)، (أ) زيادة: في الأرض.\n(١١) في (ح): تولي.\n(١٢) [٤١٤] الحكم على الإسناد:\nفي إسناده موسى بن محمد لم أجده، وفيه المسيب بن شريك متروك. =","vol":"5","page":293},{"text":"﴿وَاللَّهُ لَا يُحِبُّ الْفَسَادَ﴾ قال العباس بن الفضل (١): يعني الخراب (٢).\n[٤١٥] أخبرني ابن فنجويه (٣)، قال: نا ابن حبش الدينوري (٤)، قال: نا محمد بن أحمد بن عثمان (٥)، قال: نا إبراهيم بن نصر (٦)، قال: نا أبو نعيم (٧)، قال: نا سفيان (٨)، عن رجل، عن سعيد بن\n_________\n= وقد ورد الأثر من طرق صحيحه عن النضر:\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٣١٧، وفي ٢١/ ٤٩ عند قوله: ﴿ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ﴾ الروم آية (٤١)، عن أبي كريب قال: حدثنا عثام.\nورواه ابن أبي حاتم \"تفسير القرآن العظيم\" ٢/ ٣٦٦ (١٩٢٥)، ٢/ ٣٦٧ (١٩٣١) عن أبي سعيد الأشج قال: حدثنا أبو أسامة كلاهما عن النضر به بنحوه.\n(١) متروك.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٨.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) من (ح). وهو: الحسين بن محمد بن حبش، أبو علي المقرئ، ثقة، مأمون.\n(٥) لم أجده.\n(٦) إبراهيم بن نصر بن عبد العزيز أبو إسحاق الرازي، نزيل نهاوند، ذكره ابن حبان في \"الثقات\"، وقال الخليلي: وله مسند كبير نيف وثلاثون جزءًا. وهو صدوق. قال الذهبي: توفي في حدود (٢٨٠ هـ).\n\"الثقات\" لابن حبان ٨/ ٨٩، \"الإرشاد\" للخليلي ٢/ ٦٥٠، \"التدوين في أخبار قزوين\" للرافعي ٢/ ١٣٠، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٥٥ \"غاية النهاية\" لابن الجزري ١/ ٢٨.\n(٧) الفضل بن دكين، الكوفي، ثقة، ثبت.\n(٨) سفيان -أظنه- الثوري؛ لأن أبا نعيم مكثر من الرواية عنه، وهو إمام، حجة، وقد يكون ابن عيينة، وهو ثقة، حافظ، ويروى عنه أبو نعيم أيضًا.","vol":"5","page":294},{"text":"المسيب (١) قال: قطع الدراهم (٢) من الفساد في الأرض (٣).\n[٤١٦] وأخبرنى ابن فنجويه (٤)، قال: نا محمد بن أحمد (٥) بن نصرويه، (قال: نا عمر (٦) بن إسماعيل بن أبي غيلان (٧)، قال: نا علي بن الجعد) (٨)، قال:\n_________\n(١) أحد العلماء الأثبات.\n(٢) في (ش)، (ز): الدرهم.\n(٣) [٤١٥] الحكم على الإسناد:\nفي إسناده محمد بن أحمد بن عثمان لم أجده، وفي الإسناد رجل مبهم.\nالتخريج:\nورد عن سعيد بن المسيب نحوه من طريق صحيحة:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ١٢٦٨ (١٩٣٦) عن يونس بن عبد الأعلى قال: أخبرنا ابن وهب قال: أخبرني مالك عن يحيى بن سعيد أنه سمع سعيد بن المسيب به بنحوه. وهذا إسناد صحيح.\n(٤) في (ح) زيادة: الدينوري.\nوهو: ثقة، صدوق، كثير الرواية للمناكير.\n(٥) في (أ): أحمد بن محمد.\n(٦) في (أ): عمرو.\n(٧) الثقفي أبو حفص البغدادي، قال الخطيب: كان ثقة. توفي سنة (٣٠٩ هـ).\n\"تاريخ بغداد\" للخطيب ١١/ ٢٢٤، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٨٦، \"العبر\" للذهبي ١/ ٤٥٨.\n(٨) ما بين القوسين ساقط من (ح).\nوهو: علي بن الجعد بن عبيد الجوهري أبو الحسن البغدادي، ثقة، ثبت، رمي بالتشيع. ولد سنة (١٣٣ هـ) أو (١٣٤ هـ)، وتوفي سنة (٢٣٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٧٨، \"تاريخ بغداد\" للخطيب ١١/ ٣٦٠، \"تهذيب التهذيب\" لابن حجر ٣/ ١٤٦، \"تقريب التهذيب\" لابن حجر (٤٦٩٨).","vol":"5","page":295},{"text":"أنا شعبة (١)، عن قتادة (٢)، عن عطاء (٣) أن رجلًا يقال له يعلي (٤) بن مُنْيَة (٥) أحرم في جبة، فأمره النبي - ﷺ - أن ينزعها. قال قتادة: فقلت لعطاء: إنا كنا نسمع أن يشقها؟ فقال عطاء: إن الله لا يحب الفساد (٦).\n_________\n(١) شعبة بن الحجاج، ثقة، حافظ، متقن.\n(٢) قتادة بن دعامة، حافظ، ثقة، ثبت.\n(٣) عطاء بن أبي رباح، ثقة، فقيه، فاضل، لكنه كثير الإرسال.\n(٤) في جميع النسخ: العلاء. والمثبت من (س).\n(٥) ساقطة من (أ).\nوهو: يعلي بن أمية بن أبي عبيدة بن همام بن الحارث الحنظلي التميمي أبو صفوان وقيل: أبو خالد. وهو المعروف بيعلي بن مُنْية، وهي أمه، وقيل: جدته، أسلم يوم الفتح، وشهد حنينًا، والطائف، وتبوك، وكان جوادًا، معروفًا بالكرم، قتل بعد صفين، وقيل: قتل بها مع علي - ﵁ -.\n\"المعجم الكبير\" للطبراني ٢٢/ ٢٤٩، \"الاستيعاب\" لابن عبد البر ٤/ ١٥٨٥، \"أسد الغابة\" لابن الأثير ٥/ ١٢٨، \"الإصابة\" لابن حجر ٦/ ٣٥٣، \"تقريب التهذيب\" لابن حجر (٧٨٣٩).\n(٦) [٤١٦] الحكم على الإسناد:\nفي إسناده ابن نصرويه لم أجده، وهو معلول بالمخالفة فقد رواه جماعة عن عطاء عن صفوان بن يعلى بن أمية عن أبيه.\nالتخريج:\nالحديث في \"الجعديات\" ١/ ٣٠٢ (٩٩٨).\nورواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٣٩ من طريق عبد الرحمن. قال ابن حجر: هو عبد الرحمن بن زياد الوضاحي. \"فتح الباري\" ٣/ ٣٩٤. قال: ثنا شعبة به بنحوه.\nورواه الطيالسي في \"مسنده\" (ص ١٨٨) (١٣٢٣) عن شعبة، عن قتادة، عن عطاء، عن يعلي بن أمية أن النبي - ﷺ - رأى رجلًا، به، وفيه قول عطاء. =","vol":"5","page":296},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه مالك في \"الموطأ\" ١/ ٣٢٨ (١٧) عن حميد بن قيس عن عطاء مرسلًا، ولم يذكر اسم الرجل.\nورواه البخاري في كتاب الحج، باب غسل الخلوق ثلاث مرات (١٥٣٦) معلقًا، وفي كتاب المغازي، باب غزوة الطائف (٤٣٢٩)، وفي كتاب فضائل القرآن، باب نزل القرآن بلسان قريش (٤٩٨٥)، ومسلم في كتاب الحج، باب ما يباح للمحرم بحج أو عمرة (١١٨٠/ ٨)، والنسائي في كتاب مناسك الحج، باب الجبة في الإحرام ٥/ ١٣٠ (٢٦٦٨) والإمام أحمد في \"مسنده\" ٢/ ٢٢٢ (١٧٩٤٨) كلهم من طريق ابن جريج.\nورواه البخاري في كتاب العمرة، باب يفعل في العمرة ما يفعل في الحج (١٧٨٩)، وفي كتاب جزاء الصيد، باب إذا أحرم جاهلًا وعليه قميص (١٨٤٧) ومسلم -في الموضع السابق- (١١٨٠/ ٦)، وأبو داود في كتاب المناسك، باب الرجل يحرم في ثيابه (١٨١٩) كلهم من طريق همام.\nورواه مسلم -في الموضع السابق- (١١٨٠/ ٧) والنسائي في كتاب مناسك الحج، باب في الخلوق للمحرم (٢٧٠٩)، والترمذي في كتاب الحج، باب ما جاء في الذي يحرم وعليه قميص (٨٣٦)، والإمام أحمد في \"مسنده\" ٤/ ٢٢٤ (١٧٩٦٥) كلهم من طريق عمرو بن دينار.\nورواه مسلم في -الموضع السابق- (١١٨٠/ ٩)، وأبو داود -في الموضع السابق- (١٨٢٢)، والنسائي -في الموضع السابق- (٢٧١٠) كلهم من طريق قيس بن سعد.\nورواه مسلم -في الموضع السابق- (١١٨٠/ ١٠) من طريق رباح بن أبي معروف.\nورواه أبو داود -في الموضع السابق- (١٨٢٠، ١٨٢١) من طريق الليث والحجاج.\nورواه الترمذي -في الموضع السابق- (٨٣٥)، والإمام أحمد في \"مسنده\" ٤/ ٢٢٤ (١٧٩٦٤) من طريق عبد الملك بن أبي سليمان.\nورواه الإمام أحمد في \"مسنده\" ٤/ ٢٢٤ (١٧٩٦٤) من طريق منصور، كلهم عن عطاء، عن صفوان بن يعلي بن أمية، عن أبيه به بنحوه مطولًا، وفيه أن صاحب الجبة رجل آخر غير يعلي بن منية.","vol":"5","page":297},{"text":"<span data-type=\"title\" id=toc-578>٢٠٦ </span>- (قوله ﷿) (١) ﴿وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ﴾\nأي: (٢) خف الله، تكبَّرَ، و﴿أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ﴾ (٣) أي: حملته (٤) العزة وحمية الجاهلية على الفعل بالإثم وتَكَبَّر (٥). والعزة: القوة والمنعة (٦)، ويقال: معناه: أخذته العزة للإثم (٧) الذي في قلبه، فأقام الباء مقام اللام (٨)، كقول عنترة يصف عرق (٩) الناقة، يشبهه (١٠) بالرُّب:\nوكأن رُبًّا أو كُحَيلًا مُعْقدًا ... حش (١١) الإماء (١٢) به جوانب قُمْقُمِ (١٣)\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (ش)، (ز)، (أ).\n(٣) في (ز): خف الله أخذته. .\n(٤) في (أ): حمته.\n(٥) ساقطة من (ح)، (أ).\n(٦) \"الصحاح\" للجوهري ٣/ ٨٨٦ (عزز)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٣٣٣).\n(٧) في (أ): بالإثم.\n(٨) \"إملاء ما من به الرحمن\" للعكبري ١/ ٨٩ \"مفاتيح الغيب\" للفخر الرازي ٥/ ١٧٣ \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١٩.\n(٩) في (أ): عنق.\n(١٠) في (ش): فشبهه. وفي (ح): شبيهة.\n(١١) في (ش): جس.\n(١٢) في (أ): الوقود.\n(١٣) البيت في \"ديوانه\" (ص ٢٠٤) من معلقته المشهورة، وفيه: حش القيان به. =","vol":"5","page":298},{"text":"أي: حش الإماء له.\n﴿فَحَسْبُهُ جَهَنَّمُ﴾ أي: كفاه عذابًا (١) جهنم (٢) ﴿وَلَبِئْسَ الْمِهَادُ﴾ أي: (٣) الفراش (٤).\nقال عبد الله بن مسعود: إن من (٥) أكبر الذنب عند الله ﷿ أن يقال للعبد: اتق الله، فيقول: عليك بنفسك (٦).\n* * *\n_________\n= وانظر \"شرح المعلقات السبع\" للزوزني (ص ٢٨٥) و\"شرح القصائد السبع الطوال\" لأبي بكر الأنباري (ص ٣٣١).\nوالرُّب: الطلاء. والكحيل: القطران. عقدت الدواء: أغليته حتى خثر. حش النار يحشها حشًا: أوقدها. شبه العرق المسائل من رأسها وعنقها برب أو قطران جعل في قمقم أوقدت عليه النار، فهو يترشح به عند الغليان، وعرق الإبل أسود لذلك شبهه بهما، وشبه رأسها بالقمقم لصلابته.\n(١) في (ش): عذاب.\n(٢) في (ح)، (ز)، (أ): بجهنم.\n(٣) ساقطة من (ش)، (ح)، (أ).\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٧١ \"جامع البيان\" للطبري ٢/ ٣٢٠.\n(٥) ساقطة من (ز).\n(٦) رواه النحاس في \"معاني القرآن\" ١/ ١٥١ والطبراني في \"المعجم الكبير\" ٩/ ١١٣ (٨٥٨٧) والبيهقي في \"شعب الإيمان\" ٦/ ٣٠١ (٨٢٤٦) وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٠ إلى وكيع وابن المنذر. وقال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٧١: رواه الطبراني في \"الكبير\" ورجاله رجال الصحيح.","vol":"5","page":299},{"text":"<span data-type=\"title\" id=toc-579>٢٠٧ </span>- قوله ﷿ (١) ﴿وَمِنَ النَّاسِ مَنْ يَشْرِي﴾ (٢)\nيبيع أبي (٣) ﴿ابْتِغَاءَ مَرْضَاتِ اللَّهِ﴾ أي: لطلب مرضاة الله (٤). والكسائي يميل (مرضات) (٥) كل (٦) القرآن (٧) ﴿وَاللَّهُ رَءُوفٌ بِالْعِبَادِ﴾ قال ابن عباس والضحاك: نزلت هذِه الآية في الزبير والمقداد حين شريا أنفسهما؛ لإنزال خُبَيب من خشبته التي صلب عليها، وقد مضت القصة. وقال أكثر المفسرين: نزلت في صهيب بن سنان الرومي (٨) مولي عبد الله بن جدعان التيمي أخذه المشركون في\n_________\n(١) ساقطة من (ح).\n(٢) زاد في (ج): نفسه.\n(٣) من (س).\n(٤) في (ش)، (ح)، (ز): رضا الله. وفي (أ): ليطلب رضا الله.\n(٥) في (ح)، (أ) زيادة: الله.\n(٦) في (أ): في كل.\n(٧) \"السبعة\" لابن مجاهد (ص ١٨٠) \"الحجة\" لابن زنجلة (ص ١٢٩) \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٠٢ \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧، ٢٢٧.\n(٨) صهيب بن سنان بن مالك بن عبد عمرو بن عقيل الربعي النمري أبو يحيى.\nوإنما قيل له الرومي؛ لأن الروم سبوه صغيرًا، أسلم ورسول الله - ﷺ - في دار الأرقم، وكان من المستضعفين بمكة، المعذبين في الله ﷿، شهد بدرًا والمشاهد كلها، أوصى عمر بن الخطاب أن يصلي عليه، وأن يصلي بالمسلمين حتى يتفق أهل الشورى، توفي بالمدينة سنة (٣٨ هـ)، وقيل غير ذلك.\n\"فضائل الصحابة\" للإمام أحمد ٢/ ٨٢٨، \"الاستيعاب\" لابن عبد البر ٢/ ٧٢٦، \"أسد الغابة\" لابن الأثير ٣/ ٣٥، \"الإصابة\" لابن حجر ٣/ ٢٥٤، \"تقريب التهذيب\" لابن حجر (٢٩٥٤).","vol":"5","page":300},{"text":"رهط من المؤمنين، فعذبوه، فقال لهم صهيب: إني شيخ كبير، لا يضركم أمنكم كنت أم (١) من غيركم، فهل لكم أن تأخذوا مالي وتذروني وديني؟ ففعلوا ذلك. وكان قد شرط عليهم راحلة ونفقة، فأقام بمكة ما شاء الله، ثم خرج إلى المدينة، فتلقاه أبو بكر وعمر ﵄ في رجال، فقال له أبو بكر: ربح بيعك أبا (٢) يحيى. فقال صهيب: وبيعك فلا يخسر، ما ذاك؟ فقال: (أنزل الله ﷿ (٣) فيك كذا، وقرأ عليه هذِه (٤) الآية (٥).\nوقال سعيد بن المسيب وعطاء: أقبل صهيب مهاجرًا نحو النبي - ﷺ -، فاتبعه نفر من مشركي قريش، فنزل عن راحلته، ونثل (٦) ما في كنانته، (ثم قال) (٧): يا معشر قريش لقد علمتم أني من (٨) أرماكم رجلًا، والله لا (٩) أضع سهمًا مما في كنانتي (إلا في قلب\n_________\n(١) في (ح): أو.\n(٢) في (ح): يا أبا.\n(٣) في (أ): أنزل تعالى.\n(٤) ساقطة من (أ).\n(٥) هذا لفظ مقاتل بن سليمان في \"تفسيره\" ١/ ١٠٣، ١٠٤.\nوانظر: \"أسباب النزول\" للواحدي (ص ٦٦) و\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٢٧ والقصة -كما سيأتي- بمجموع الطرق والشواهد صحيحة.\n(٦) في (ح): ونثر. وفي (أ): وسل.\nونثل. أي: استخرج ما فيها من السهام. \"النهاية\" لابن الأثير ٤/ ١٦.\n(٧) في (ش): وقال.\n(٨) في (أ): لمن.\n(٩) في (ز): ما.","vol":"5","page":301},{"text":"رجل) (١)، وأيم الله لا تصِلون إليَّ حتى أرمي بكل سهم في كنانتي، ثم أضرب بسيفي ما بقي في يدي، ثم افعلوا ما شئتم، وإن شئتم دللتكم على مالي وقنيتي (٢) بمكة، وخليتم سبيلي. قالوا: نعم. ففعل (٣) ذلك، فأنزل الله ﷿ هذِه الآية (٤).\n_________\n(١) في (ش): إلا قلب رجلًا.\n(٢) في (أ): وقيتني.\nالقِنْية: ما اكتسب، والجمع قنى، ومالٌ قِنْيان: اتخذته لنفسك.\n\"لسان العرب\" لابن منظور ١١/ ٣٢٨ (قنا).\n(٣) في (ح): ففعلوا.\n(٤) قول سعيد بن المسيب رواه ابن سعد في \"الطبقات الكبرى\" ٣/ ٢٢٨ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٨ (١٩٣٩) والحارث بن أبي أسامة في \"مسنده\".\nانظر: \"بغية الباحث\" (ص ٢١٤) (٦٧٧) وأبو نعيم في \"حلية الأولياء\" ١/ ٤٥١ وابن عبد البر في \"الاستيعاب\" ٢/ ٧٣١، وعزاه ابن حجر إلى ابن أبي خيثمة في \"العجاب في بيان الأسباب\" ١/ ٥٢٥.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٠، إلى ابن المنذر وابن عساكر كلهم من طريق علي بن زيد بن جدعان عن ابن المسيب به مرسلًا. وعلى ضعيف.\nورواه الطبراني في \"المعجم الكبير\" ٨/ ٣١ (٧٢٩٦) والحاكم في \"المستدرك\" ٣/ ٤٥٢ وقال: هذا حديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي، وأبو نعيم في \"حلية الأولياء\" ١/ ١٥٢، والبيهقي في \"دلائل النبوة\" ٢/ ٥٢٢ كلهم من طريق حذيفة بن صيفي بن صهيب قال: حدثني أبي وعمومتي عن سعيد بن المسيب عن صهيب به، بنحوه، وليس فيه ذكر لنزول الآية.\nوالحديث مع نزول الآية رواه الحاكم في \"المستدرك\" ٣/ ٤٥٠ من طريق حماد بن سلمة، عن ثابت عن أنس به. وقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه. ووافقه الذهبي. =","vol":"5","page":302},{"text":"وقال قتادة: ما هم بأهل حروراء (١) المراق من دين الله، ولكن هم\n_________\n= ورواه الإمام أحمد في \"فضائل الصحابة\" ٢/ ١٠٤٣ (١٥٠٩) وابن سعد في \"الطبقات الكبرى\" ٣/ ٢٢٨ وعزاه ابن حجر إلى إسحاق ابن راهويه في \"مسنده\" كما في \"المطالب العالية\" ٤/ ٢٨٦ (٤٠٢٨) كلهم من طريق عوف الأعرابي عن أبي عثمان النهدي به. وليس فيه ذكر نزول الآية. وعند ابن سعد: بلغني أن صهيبًا. قال ابن حجر: هذا حديث صحيح إن كان أبو عثمان سمعه من صهيب، وقد رواه جعفر بن سليمان الضبعي عن عوف، عن أبي عثمان، عن صهيب قال: لما أردت. . فذكر نحوه، فصح اتصاله ولله الحمد، أخرجه ابن مردويه في \"التفسير المسند\" من حديث جعفر.\n\"المطالب العالية\" ٤/ ٢٨٧.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٧١ - ٢٧٢.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٢١ والطبراني في \"المعجم الكبير\" ٨/ ٢٩ (٧٢٩٠) من طريق ابن جريج عن عكرمة بنحوه، وعند الطبراني مختصرًا ليس فيه ذكر نزول الآية.\nورواه الحاكم في \"المستدرك\" ٣/ ٤٥٠ من طريق أيوب عن عكرمة بنحوه، وليس فيه ذكر نزول الآية.\nورواه الطبراني في \"المعجم الكبير\" ٨/ ٢٩ (٧٢٨٩) والحاكم في \"المستدرك\" ٣/ ٤٥٣ عن ابن جريج به بنحوه.\nقال الهيثمي: ورجاله ثقات إلى ابن جريج.\n\"مجمع الزوائد\" ٦/ ٣١٨.\nورواه ابن سعد في \"الطبقات الكبرى\" ٣/ ٢٢٨ عن عمر بن الحكم به بنحوه. وفي سنده: الواقدي.\nوقول عطاء الذي ذكره المصنف ذكره البغوي في \"معالم التنزيل\" ١/ ٢٣٩.\nفي (أ): حرور.\nوحروراء قرية بظاهر الكوفة، وقيل: موضع على ميلين منها، نزل به الخوارج الذين خالفوا علي بن أبي طالب - ﵁ - فنسبوا إليها. =","vol":"5","page":303},{"text":"المهاجرون، والأنصار (١).\nوقال الحسن: أتدرون فيمن (٢) نزلت هذِه الآية؟ في المسلم (٣) لقي (٤) الكافر، فقال له: قل: لا إله إلا الله، فإذا قلتها عصمت مالك ودمك إلا بحقهما (٥) فأبى أن يقولها، فقال المسلم: والله (لأشرين نفسي لله) (٦)، فتقدم فقاتل حتى قتل (٧).\n_________\n= \"الأنساب\" للسمعاني ٢/ ٢٥٧، \"معجم البلدان\" لياقوت ٢/ ٢٤٥\"شرح صحيح مسلم\" للنووي ٤/ ٢٧ والخوارج فرقة خرجت على علي - ﵁ - ثم افترقوا إلى فرق كثيرة، يجمعها تكفير علي، وعثمان، وأصحاب الجمل، والحكمين، ومن رضي بالتحكيم، ومن صوب الحكمين، أو أحدهما، والخروج على السلطان الجائر. وأجمعوا -إلا النجدات- على أن كل كبيرة كفر، وأن الله يعذب أصحاب الكبائر عذابًا دائمًا.\n\"مقالات الإسلاميين\" للأشعري ١/ ١٦٧، \"الشريعة\" للآجري ١/ ٣٢٥، \"الفرق بين الفرق\" للبغدادي (ص ٧٢)، \"تلبيس إبليس\" لابن الجوزي (ص ١١٠).\n(١) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٨١ عن معمر عنه به مختصرًا، ومن طريق عبد الرزاق رواه الطبري في \"جامع البيان\" ٢/ ٣٢١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٩ (١٩٤٢) وعزاه ابن حجر إلى عبد بن حميد من طريق شيبان عن قتادة به. وقال الحافظ: أتم منه.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٢٧.\n(٢) في (ح)، (أ): فيم.\n(٣) في جميع النسخ: أن المسلم.\n(٤) في (ش): يلقى. وفي (أ): إذا لقي.\n(٥) في جميع النسخ: بحقها.\n(٦) في (أ): لأشترين نفسي الله.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٣٢٢، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٢ إلى ابن المنذر. وذكره الواحدي في \"أسباب النزول\" (ص ٦٦).","vol":"5","page":304},{"text":"وقال المغيرة (١): بعث عمر - ﵁ - جيشًا فحاصروا حصنًا، فتقدم رجل من بَجيلة (٢) فقاتل وحده (٣) حتى قتل، فقال الناس: ألقي بيديه (٤) إلى التهلكة. فبلغ ذلك عمر - ﵁ - فقال: كذبوا أليس الله ﷿ يقول: ﴿وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ﴾ الآية (٥).\nوقال بعضهم: نزلت هذِه الآية في الأمر بالمعروف، والنهي عن المنكر.\n_________\n(١) المغيرة بن شعبة بن أبي عامر بن مسعود بن مُعَتب الثقفي أبو عبد الله، وقيل: أبو عيسى.\nأسلم عام الخندق، وشهد الحديبية، وكان موصوفًا بالدهاء، ولاه عمر البصرة، ثم الكوفة. وشهد اليمامة، واليرموك، والقادسية، ونهاوند. توفي بالكوفة سنة (٥٠ هـ).\n\"المعجم الكبير\" للطبراني ٢٠/ ٣٦٦، \"الاستيعاب\" لابن عبد البر ٤/ ١٤٤٥، \"أسد الغابة\" لابن الأثير ٤/ ٤٥٦، \"الإصابة\" لابن حجر ٦/ ١٣١، \"تقريب التهذيب\" لابن حجر (٦٨٤٠).\n(٢) بَجيلة: بطن عظيم ينسبون إلى أمهم بجيلة، وهم بنو أنمار بن أراش بن كهلان من القحطانية، ويتفرعون إلى عدة بطون، وكانت بلادهم في سروات اليمن والحجاز، ثم افترقوا أيام الفتح على الآفاق.\n\"معجم قبائل العرب\" لعمر رضا كحالة ١/ ٦٣.\n(٣) ساقطة من (أ).\n(٤) في (ز)، (أ): بيده.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٣٢١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٤٩ (١٩٤٠). وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣١ إلى وكيع، والفريابي، وعبد بن حميد.\nوروى أبو إسحاق الفزاري في \"السير\" (ص ٢٠٨) (٣١٦) والبيهقي في \"السنن الكبرى\" ٩/ ٤٥ من طريق مدركة بن عوف عن عمر نحوه.","vol":"5","page":305},{"text":"قال ابن عباس: أرى هاهنا من إذا أُمِر بتقوى الله أخذته العزة بالإثم، وأرى من يشري نفسه ابتغاء مرضات الله، يقوم هذا فيأمر هذا بتقوى الله، فإذا لم يقبل وأخذته العزة بالإثم، قال هذا: وأنا أشري نفسي، فقاتله، فاقتتل الرجلان (١).\nكان (٢) على (بن أبي طالب) (٣) - ﵁ - إذا قرأ هذِه الآية يقول: اقتتلا ورب الكعبة (٤).\nوقال أبو الخليل (٥): سمع عمر بن الخطاب (٦) - ﵁ - إنسانًا يقرأ هذِه\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٣١٩ من طريق ابن زيد عنه.\nوانظر \"الدر المنثور\" للسيوطي ١/ ٤٣٢.\n(٢) في (ح): لذلك كان. وفي (أ): كذلك كان.\n(٣) من (ش).\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٣١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٨ (١٩٣٧)، والخطيب في \"تاريخ بغداد\" ١١/ ١٣٥ وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٢ إلى وكيع، وعبد بن حميد، ورواه البخاري في \"التاريخ الكبير\" ٦/ ٤٧ معلقًا دون ذكر المتن.\n(٥) صالح بن أبي مريم الضُّبعي مولاهم أبو الخليل البصري.\nقال يحيى بن معين وأبو داود والنسائي وابن سعد: ثقة. وذكره ابن حبان في \"الثقات\". وقال ابن حجر: وأغرب ابن عبد البر فقال: لا يحتج به.\n\"الطبقات الكبرى\" لابن سعد ٧/ ٢٣٧، \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ٦٢ \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤١٥، \"الثقات\" لابن حبان ٦/ ٤٦٤ \"جامع التحصيل\" للعلائي (ص ١٩٨)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٠٠، \"تقريب التهذيب\" لابن حجر (٢٨٨٧).\n(٦) ساقطة من (أ).","vol":"5","page":306},{"text":"الآية ﴿مِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ وَاللَّهُ﴾ فقال عمر ﵇: إنا لله وإنا إليه راجعون، قام رجل يأمر بالمعروف، وينهى عن المنكر، فقتل (١).\n[٤١٧] أخبرنا أحمد بن أُبي (٢)، قال: أنا محمد بن عمران (٣)، قال: أنا الحسن (٤) بن سفيان (٥)، قال: نا (٦) ابن أبي شيبة (٧)، قال: نا يونس بن محمد (٨)، قال: نا حماد بن سلمة (٩)، عن أبي غالب (١٠)، عن أبي\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٣٢٢ وعزاه ابن حجر إلى عبد بن حميد.\nوقال: وفي السند انقطاع.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٢٨. وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٢ إلى وكيع.\n(٢) في (ح): على.\nوهو: عمرو الفراتي، لم يذكر بجرح ولا تعديل.\n(٣) لم يتبين لي من هو.\n(٤) في (س)، (ش): الحسين، والمثبت من (ح)، (ز)، (أ) وهو الصواب.\n(٥) إمام، حافظ، ثبت.\n(٦) في (ح): أبنا.\n(٧) ثقة، حافظ.\n(٨) يونس بن محمد بن مسلم المؤدب أبو محمد البغدادي، ثقة، ثبت، توفي في صفر سنة (٢٠٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٤٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٧٣، \"تقريب التهذيب\" لابن حجر (٧٩١٤).\n(٩) حماد بن سلمة، ثقة، أثبت الناس في ثابت، تغير حفظه بأخرة.\n(١٠) حَزَوَّر، وقيل: سعيد بن حزور، وقيل: نافع، أبو غالب البصري، وقيل: الأصبهاني. =","vol":"5","page":307},{"text":"أمامة (١) أن رسول الله - ﷺ - قال: \"أفضل الجهاد كلمة حق عند إمام جائر\" (٢).\n_________\n= قال موسى بن هارون والدارقطني: ثقة. وقال ابن عدي: لم أر في أحاديثه حديثا منكرًا جدًّا، وأرجوا أنه لا بأس به. وقال الترمذي في بعض أحاديثه: حسن صحيح. وقال يحيى بن معين: صالح الحديث. وقال أبو حاتم: ليس بالقوي، وقال النسائي: ضعيف، وقال ابن سعد، وابن حبان: منكر الحديث. وقال ابن حجر: صدوق يخطئ. من الخامسة.\n\"الطبقات الكبرى\" لابن سعد ٧/ ٢٣٨، \"جامع الترمذي\" ٥/ ٣٧٩، \"الضعفاء والمتروكين\" للنسائي (ص ٤٥٥)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣١٥، \"الكامل\" لابن عدي ٢/ ٤٥٥، \"المجروحين\" لابن حبان ١/ ٢٦٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٧٥، \"تقريب التهذيب\" لابن حجر (٨٢٩٨).\n(١) صحابي، مشهور.\n(٢) [٤١٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه شيخ شيخه لم يتبين لي من هو، وفيه أبو غالب صدوق يخطئ، وللحديث طرق يكون بمجموعها حسنًا.\nالتخريج:\nرواه الطبراني في \"المعجم الكبير\" ٨/ ٢٨٢ (٨٠٨١) عن عبيد بن غنام، عن أبي بكر بن أبي شيبة به.\nورواه ابن ماجه في كتاب الفتن، باب الأمر بالمعروف والنهى عن المنكر (٤٠١٢) من طريق الوليد بن مسلم.\nورواه الإمام أحمد في \"مسنده\" ٥/ ٢٥٦ (٢٢٢٠٧)، والروياني في \"مسنده\" ٢/ ٢٧٠ (١١٧٩) من طريق وكيع.\nورواه الإمام أحمد في \"مسنده\" ٥/ ٢٥١ (٢٢١٥٨) من طريق روح.\nورواه ابن عدي في \"الكامل\" ٢/ ٤٥٥ والشهاب فى \"مسنده\" ٢/ ٢٤٨ (١٢٨٨) من طريق عبيد الله العيشي. =","vol":"5","page":308},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه علي بن الجعد في \"الجعديات\" ٢/ ٤٨٧ (٣٣٦٢) ومن طريقه البغوي في \"شرح السنة\" ١٠/ ٦٥ (٢٤٧٣) وفي \"معالم التنزيل\" ١/ ٢٣٩. والروياني في \"مسنده\" في الموضع السابق من طريق عبد الله بن جنادة.\nورواه البيهقي في \"شعب الإيمان\" ٦/ ٩٣ (٧٥٨١) من طريق يحيى بن أبي بكير كلهم عن حماد بن سلمة به بنحوه.\nورواه الإمام أحمد في \"مسنده\" ٥/ ٢٥١ (٢٢١٥٨) والطبراني في \"المعجم الكبير\" ٨/ ٢٨١ (٨٠٨٠)، والبيهقي في \"السنن الكبرى\" ١٠/ ٩١، كلهم من طريق المعلي بن زياد عن أبي غالب به، بنحوه.\nقال المنذري: رواه ابن ماجه بإسناد صحيح.\n\"الترغيب والترهيب\" ٣/ ٢٢٥.\nقال البوصيري: هذا إسناد فيه مقال: أبو غالب مختلف فيه. . وباقي رجال الإسناد ثقات.\n\"مصباح الزجاجة\" ٢/ ٢٩٩ (١٤١١).\nوللحديث شواهد منها:\n١ - حديث طارق بن شهاب.\nرواه النسائي في كتاب البيعة، باب فضل من تكلم بالحق عند إمام جائر ٧/ ١٦١ (٤٢٠٩) والإمام أحمد في \"مسنده\" ٤/ ٣١٤، ٣١٥ (١٨٨٢٨، ١٨٨٣٠) والبيهقي في \"شعب الإيمان\" ٦/ ٩٣ (٧٥٨٢) كلهم من طرق عن سفيان، عن علقمة بن مرثد، عن طارق بن شهاب به بنحوه.\nقال أبو حاتم: حديث مرسل. وقال البيهقي: مرسل جيد. وقال العلائي: طارق بن شهاب يلحق حديثه بمراسيل الصحابة. \"شعب الإيمان\" ٦/ ٩٣، \"جامع التحصيل\" للعلائي (ص ٢٠٠).\n٢ - حديث أبي سعيد الخدري.\nرواه أبو داود في كتاب الملاحم، باب الأمر والنهي (٤٣٤٤) والترمذي في كتاب الفتن، باب ما جاء أفضل الجهاد كلمة عدل عند سلطان جائر (٢١٧٤). وقال: =","vol":"5","page":309},{"text":"[٤١٨] وحدثنا أبو محمد المخلدي (١)، قال: أنا أبو عمران الجويني (٢)، قال: نا محمد بن عبد الرحمن المستلمي (٣)، قال: نا\n_________\n= هذا حديث حسن غريب. وابن ماجه في كتاب الفتن، باب الأمر بالمعروف والنهي عن المنكر (٤٠١١)، والخطيب في \"تاريخ بغداد\" ٧/ ٢٣٨، والشهاب في \"مسنده\" ٢/ ٢٤٧ (١٢٨٦، ١٢٨٧) كلهم من طريق عطية العوفي عن أبي سعيد الخدري به بنحوه مرفوعًا. وعطية العوفي ضعيف.\nورواه الإمام أحمد في \"مسنده\" ٣/ ١٩، ٦٧ (١١١٤٣)، (١١٥٨٧)، والحميدي في \"مسنده\" ٢/ ٣٣١ (٧٥٢) والحاكم في \"المستدرك\" ٤/ ٥٥١ من طريق علي بن زيد بن جدعان عن أبي نضرة عن أبي سعيد به بنحوه مرفوعًا مطولا.\nوعلي بن زيد بن جدعان. ضعيف أيضًا، لكن الحديث يقوى ويتقوى بما سبق.\n٣ - حديث جابر وسيأتي تخريجه.\n(١) الحسن بن أحمد الشيباني، إمام، صدوق، مسند، عدل.\n(٢) في (س)، (أ) وهامش (ش): الجوني. وفي (ش): الحوري والمثبت من (ح)، (ز) وهو الصواب. .\nوهو: موسى بن العباس بن محمد أبو عمران الخراساني الجويني.\nقال الحاكم: هو حسن الحديث بمرة، صنف على كتاب مسلم، وصحب أبا زكريا الأعرج بمصر والشام، وسمعت الحسن بن أحمد يقول: كان أبو عمران الجويني في دارنا، وكان يقوم الليل، ويصلي، ويبكي طويلًا. وقال الذهبي: كان حافظًا، نبيلًا. توفي بجوين سنة ثلاث وعشرين وثلاثمائة.\n\"الإكمال\" لابن ماكولا ٣/ ٢٦٧، \"الأنساب\" للسمعاني ٢/ ١٢٩، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٣٥ \"تذكرة الحفاظ\" للذهبي ٣/ ٨١٨ \"تاريخ الإسلام\" للذهبي ٢٤/ ١٣٩.\n(٣) في (أ): السلمي.\nوهو: محمد بن عبد الرحمن بن الحسن بن علي الجعفي أبو بكر الكوفي ثم الدمشقي. =","vol":"5","page":310},{"text":"عبد الله بن الربيع (١) قال: نا حكيم بن زيد (٢)، عن إبراهيم الصائغ (٣)،\n_________\n= قال أبو بكر بن أبي شيبة: كان يحفظ الحديث، وكان جيد الحفظ للمسند، والمنقطع. قال أبو زرعة: التقيت معه، وحفظت عنه أشياء. وذكره ابن حبان في \"الثقات\"، وقال: مستقيم الحديث حدثهم بالشام بالغرائب. وقال الدارقطني: يعتبر به. وقال مسلمة بن القاسم: تكلم الناس فيه، وروى مناكير. وقال ابن حجر: صدوق يحفظ، وله غرائب. توفي في جمادى الآخرة سنة (٢٦٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣١٣، \"الثقات\" لابن حبان ٩/ ١١٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٢٥، \"تقريب التهذيب\" لابن حجر (٦٠٧١).\n(١) عبد الله بن محمد بن الربيع الكرماني أبو عبد الرحمن الكوفي، نزيل المصيصة، وقد ينسب إلى جده، ثقة. من العاشرة.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٦٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٢٢، \"تقريب التهذيب\" لابن حجر (٣٥٨٢).\n(٢) حكيم بن زيد المروزي.\nقال ابن أبي حاتم: روى عن أبي إسحاق الهمداني، وإبراهيم الصائغ، روى عنه أبو تميلة، وعبد الله بن محمد بن الربيع العائذي الكرماني، سمعت أبي يقول ذلك، وسألته عنه، فقال: صالح، هو شيخ. وقال الذهبي: حكيم بن زيد عن أبي إسحاق السبيعي، قال الأزدي: فيه نظر. وذكره الذهبي مرة أخرى، فقال: حكيم ابن يزيد عن إبراهيم الصائغ قال الأزدي: متروك الحديث.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٠٤، \"ميزان الاعتدال\" للذهبي ١/ ٥٨٦، \"لسان الميزان\" لابن حجر ٣/ ٣٤٣، ٣٤٤.\nقلت: تعديل أبي حاتم مقدم على تجريح الأزدي المتكلم فيه.\n(٣) إبراهيم بن ميمون الصائغ مولى النبي - ﷺ - أبو إسحاق المروزي.\nقال يحيى بن معين والنسائي: ثقة. وذكره ابن حبان في \"الثقات\" وقال: وكان فقيهًا فاضلًا، من الأمارين بالمعروف. وقال النسائي في موضع آخر: ليس به بأس. وقال أبو زرعة: لا بأس به. وقال الإمام أحمد: ما أقرب حديثه. وقال أبو حاتم: يكتب حديثه، ولا يحتج به. وقال الذهبي: لا بأس به. وقال ابن حجر: =","vol":"5","page":311},{"text":"عن عطاء بن أبي رباح (١)، عن جابر (٢) بن عبد الله قال: قال رسول الله - ﷺ -: \"سيد الشهداء يوم القيامة حمزة بن عبد المطلب (٣)، ورجل قام إلى إمام جائر، فأمره ونهاه، فقتله\" (٤).\n_________\n= صدوق. قتله أبو مسلم الخراساني سنة (١٣١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٣٤ \"الثقات\" لابن حبان ٦/ ١٦، \"ذكر أخبار أصبهان\" لأبي نعيم ١/ ١٧١، \"الكاشف\" للذهبي (٢١٣) \"تهذيب التهذيب\" لابن حجر ١/ ٩٠، \"تقريب التهذيب\" لابن حجر (٢٦١).\n(١) ثقة، لكنه كثير الإرسال.\n(٢) في (أ): خالد.\n(٣) حمزة بن عبد المطلب بن هاشم بن عبد مناف بن قصي القرشي أبو يعلي، وقيل: أبو عمارة.\nعم النبي - ﷺ -، وأخوه من الرضاعة، أسلم في السنة الثانية من البعثة، وكان في إسلامه عزٌّ ومنعة للرسول - ﷺ -، شهد بدرًا، وأحدًا، وقتل بها، وعمره سبع وخمسون سنة.\n\"الطبقات الكبرى\" لابن سعد ٣/ ٨، \"ذخائر العقبي في مناقب ذوي القربى\" للمحب الطبري (ص ٢٩٣)، \"أسد الغابة\" لابن الأثير ٢/ ٤٦، \"الإصابة\" لابن حجر ٢/ ٣٧.\n(٤) [٤١٨] الحكم على الإسناد:\nإسناده حسن فيه محمد بن عبد الرحمن وإبراهيم الصائغ صدوقان، وحكيم بن زيد قال فيه أبو حاتم: صالح.\nالتخريج:\nرواه الطبراني في \"المعجم الأوسط\" ١/ ٢٨١ (٩١٨) والخطيب في \"تاريخ بغداد\" ٦/ ٣٧٧، كلاهما من طريق عمار بن نصر.\nورواه الخطيب في \"تاريخ بغداد\" ٦/ ٥٣ من طريق أحمد بن شجاع المروزي، كلاهما عن حكيم بن زيد به. وعند الطبراني: عن عكرمة، عن جابر ولم يذكر =","vol":"5","page":312},{"text":"ورأيت (١) في بعض الكتب أن رسول الله - ﷺ - لما أراد\n_________\n= \"ورجل قام. . \".\nوقال الهيثمي: رواه الطبراني في \"المعجم الأوسط\" وفيه حكيم بن زيد، قال الأزدي: فيه نظر، وبقية رجاله وثقوا. \"مجمع الزوائد\" ٩/ ٢٦٨.\nقلت: تقدم قول أبي حاتم في حكيم بن زيد وهو المعتمد.\nورواه الحاكم في \"المستدرك\" ٣/ ٢١٥ من طريق حفيد الصفار عن إبراهيم الصائغ به، وقال: صحيح الإسناد ولم يخرجاه. وتعقبه الذهبي بقوله: الصفار لا يدرى من هو. وقال أيضا: سنده ضعيف. \"سير أعلام النبلاء\" ١/ ١٧٣.\nورواه الحاكم في \"المستدرك\" ٢/ ١٣٠ من طريق أبي حماد الحنفي عن ابن عقيل عن جابر مرفوعًا به، بنحوه دون قوله: \"ورجل قام. . \" وقال: صحيح الإسناد. وتعقبه الذهبي: بقوله: أبو حماد هو المفضل بن صدقة، قال النسائي: متروك. ورواه الحاكم أيضًا في ٣/ ٢١٩ - بنفس السند- ووافقته الذهبي. والحديث عزاه السيوطي إلى الضياء المقدسي، ورمز لصحته المناوي في \"فيض القدير\" ٤/ ١٥٩.\nوحسنه الألباني في \"صحيح الجامع\" ٣/ ٢١٩ (٣٥٦٩).\nوللحديث شاهدان.\nحديث ابن عباس رواه الطبراني في \"المعجم الأوسط\" ٤/ ٢٣٧ - ٢٣٨ (٤٠٧٩) وأبو نعيم في \"المسند\" لأبي حنيفة (ص ١٨٧) من طريق أبي حنيفة، عن عكرمة، عن ابن عباس به بنحوه.\nقال الهيثمي: رواه الطبراني في \"المعجم الأوسط\" وفيه ضعف.\n\"مجمع الزوائد\" ٩/ ٢٦٨.\nحديث علي بن أبي طالب رواه الطبراني في \"المعجم الكبير\" ٣/ ١٥١ (٢٩٥٨) وأبو بكر الشافعي في \"الغيلانيات\" ١/ ٢٦١ (٢٥٦) والحاكم في \"المستدرك\" ٣/ ٢١٢.\nقال الهيثمي: فيه علي بن الحزور متروك. \"مجمع الزوائد\" ٩/ ٢٦٨.\n(١) في (ح): قال: ورأيت.","vol":"5","page":313},{"text":"الهجرة خَلَّف علي بن أبي طالب - ﷺ - بمكة لقضاء ديونه، وردِّ الودائع التي كانت عنده، وأمره ليلة خرج إلى الغار -وقد أحاط المشركون بالدار- أن ينام على فراشه - ﷺ -. وقال له: \"تسج (١) ببردي الحضرمي الأخضر (٢)، ونم على فراشي، فإنه لا يخلص إليك منهم مكروه إن شاء الله ﷿، ففعل ذلك (٣) علي، فأوحى الله ﷿ إلى جبريل ﵇ وميكائيل علبه السلام أني آخيت بينكما، وجعلت عُمُر أحدكما أطول من (٤) الآخر، فأيكما يؤثر صاحبه بالحياة، فاختار (٥) كلاهما الحياة، فأوحى الله ﷿ إليهما: أفلا كنتما مثل علي بن أبي طالب آخيت بينه وبين (٦) محمد - ﷺ -، فبات على فراشه يفديه بنفسه ويؤثره بالحياة، اهبطا (٧) إلى الأرض، فاحفظاه من عدوه، فنزلا، فكان جبريل ﵇ عند رأسه (٨)، وميكائيل ﵇ عند رجليه، وجبريل ينادي: بَخٍ بَخٍ من مثلك يا ابن أبي طالب! يباهي (٩) الله ﵇ بك الملائكة (١٠).\n_________\n(١) في هامش (س)، (ز): اتشح. وفي (أ): أنسج.\n(٢) ساقطة من (أ).\n(٣) ساقطة من (أ).\n(٤) في (ح)، (أ): من عمر.\n(٥) في (أ): فاختارا.\n(٦) في (ح): زيادة: نبيي.\n(٧) في (أ): فاهبطا.\n(٨) في (ح): عند رأس علي.\n(٩) في (أ): باهى.\n(١٠) في (ح): ملائكته.","vol":"5","page":314},{"text":"فأنزل الله ﷿ على رسوله - ﷺوهو متوجه إلى المدينة في شأن على ﵇ ﴿وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ﴾ (١) الآية.\n[٤١٩] أخبرنا أبو محمد عبد الله بن محمد بن عبد الله الفامني (٢)، قال: نا أبو الحسين (٣) محمد بن عثمان بن الحسن النصيبي (٤) ببغداد، قال: نا أبو بكر محمد بن الحسين بن صالح السبيعي (٥) بحلب، قال:\n_________\n(١) ﴿ابْتِغَاءَ مَرْضَاتِ اللَّهِ﴾ ساقطة من (ح).\nأما مبيت علي - ﵁ - في فراش النبي - ﷺ - فثابت كما سيأتي، وأما قصة الملكين معه ونزول الآية فيه فلم أجدها في كتب الحديث ولا كتب المغازي، وهي مذكورة في بعض كتب الشيعة، فقد ذكرها الطبرسي باختصار في \"مجمع البيان\" ٢/ ١٧٤ وذكرها البحراني الحسيني العاملي، وأشار إلى من ذكرها فقال: الثعلبي في \"تفسيره\"، وابن عقبة في \"ملحمته\"، وأبو السعادات في \"فضائل العشرة\" والغزالي في \"الأخبار\" برواياتهم عن أبي اليقظان، وجماعة من أصحابنا نحو ابن بابويه، وابن شاذان، والكليني، والطوسي، وابن عقدة، والبرقي، وابن فياض، والعبدكي، والصفواني، والثقفي.\n\"البرهان في تفسير القرآن\" للحوفي ١/ ٢٠٧.\nوذكرها أبو سعد عبد الملك بن محمد الواعظ الخركوشي -شيخ المصنف- في \"تهذيب الأسرار\" (ص ٢٨٨).\nوذكرها شيخ الإسلام، وقال: إن هذا الذي نقله من هذا الوجه كذب باتفاق أهل العلم بالحديث والسيرة.\n\"منهاج السنة النبوية\" ٧/ ١١٢.\n(٢) في (ش)، (ز): القاييني. وفي (ح): القاتبي. وفي (أ): القاري.\nولم أجد له ترجمة.\n(٣) في (ح)، (ز)، (أ): الحسن.\n(٤) كذاب، روى للشيعة مناكير ووضع لهم.\n(٥) محمد بن الحسين بن صالح السبيعي. لم أجد له ترجمة وأظنه: الحسن بن أحمد =","vol":"5","page":315},{"text":"نا أحمد بن محمد بن سعيد (١)، قال: نا محمد بن منصور (٢)،\n_________\n= ابن صالح الهمداني السبيعي أبو محمد الحلبي.\nقال ابن أبي الفوارس: كان ثقة، قد كتب كتابًا كبيرًا، وكان يحفظ حفظًا يسيرًّا. وقال الخطيب: كان ثقة، حافظًا، مكثرًا، وكان عسرًا في الرواية. وقال الذهبي: كان حافظًا، متقنًا، رحالًا، عالي الرواية، خبيرًا بالرجال والعلل، فيه تشيع يسير. توفي في ذي الحجة سنة إحدى وسبعين وثلاثمائة.\n\"تاريخ بغداد\" للخطيب ٧/ ٢٧٢، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٩٦، \"تاريخ الإسلام\" للذهبي ٢٦/ ٤٩٤.\n(١) أحمد بن محمد بن سعيد بن عبد الرحمن الهمداني مولاهم أبو العباس الكوفي. المعروف بابن عقدة. قال أبو علي الحافظ: ما رأيت أحدًا أحفظ لحديث الكوفيين من أبي العباس بن عقدة. وقال الدارقطني: كان رجل سوء. قال ابن حجر: يشير إلى الرفض. وقال البرقاني: سألت أبا الحسن -يعني الدارقطني- عن ابن عقدة: ما أكثر ما في نفسك عليه؟ قال: الإكثار من المناكير. وقال أيضًا: لم يكن في الدين بالقوي، وأكذب من يتهمه بالوضع، وإنما بلاؤه من هذِه الوجادات. وقال ابن عدي: هو صاحب معرفة، وحفظ ومقدم في هذِه الصناعة إلا أن مشايخ بغداد يسيئون الثناء عليه. . ولم أجد بدا من ذكره؛ لأني شرطت أول كتابي هذا أن أذكر فيه كل من تكلم فيه، ولولا ذاك لم أذكره، للذي كان فيه من الفضل والمعرفة. ولد سنة (٢٤٩ هـ)، وتوفي سنة (٣٣٢ هـ).\n\"الكامل\" لابن عدي ١/ ٢٠٦، \"الفهرست\" للطوسي (ص ٥٢) \"تاريخ بغداد\" للخطيب ٥/ ١٤ \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٤٠، \"لسان الميزان\" لابن حجر ١/ ٢٦٣.\n(٢) محمد بن منصور الجعفي الضرير أبو جعفر الكوفي.\nقال ابن أبي حاتم: كان عثمان بن أبي شيبة يدل عليه، ويأمر بالكتابة عنه، روى عنه علي بن الحسين بن جنيد. وذكره ابن حبان في \"الثقات\"، وقال: حدثنا عنه الحسن بن سفيان. وقال أبو حاتم: مجهول.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٩٤، \"الثقات\" لابن حبان ٩/ ١٢٦، \"لسان =","vol":"5","page":316},{"text":"قال: نا أحمد (١) (بن أبي عبد الرحمن) (٢)، قال: نا الحسن بن محمد ابن فرقد (٣)، قال: نا الحكم بن ظُهير (٤)، قال: نا السدي (٥) في قوله ﷿: ﴿وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ﴾ قال: قال ابن عباس: نزلت في علي بن أبي طالب حين هرب (٦) النبي - ﷺ - من المشركين إلى الغار مع أبي بكر الصديق (٧)، ونام علي (٨) على فراش (رسول الله) (٩) - ﷺ - (١٠).\n_________\n= الميزان\" لابن حجر ٥/ ٣٩٥.\n(١) في (ز): محمد.\n(٢) في (أ): بن عبد الرحمن.\nلم أجد له ترجمة.\n(٣) الأسدي، لم أجد له ترجمة.\nوذكره المزي في الرواة عن الحكم بن ظهير.\n\"تهذيب الكمال\" للمزي ٧/ ١٠٠.\n(٤) الحكم بن ظُهير -وكنيته أبو ليلى- الفزاري أبو محمد الكوفي، متروك، ورمي بالرفض، واتهمه ابن معين، توفي قريبًا من سنة (١٨٠ هـ).\n\"الكامل\" لابن عدي ٢/ ٢٠٨، \"تهذيب التهذيب\" لابن حجر ١/ ٤٦٤، \"تقريب التهذيب\" لابن حجر (١٤٤٥).\n(٥) إسماعيل بن عبد الرحمن السدي، صدوق، يهم، رمي بالتشيع.\n(٦) في (أ): هاجر.\nوهي أولي في حقه - ﷺ -.\n(٧) من (ح).\n(٨) ساقطة من (أ).\n(٩) في (ح): النبي.\n(١٠) [٤١٩] الحكم على الإسناد: =","vol":"5","page":317},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والحديث بهذا الإسناد موضوع؛ فيه النصيبي كذاب، والحكم بن ظهير متروك متهم.\nوعزاه ابن حجر إِلَى الثعلبي وحده.\n\"العجاب فِي بيان الأسباب\" ١/ ٥٢٩.\nوذكره القرطبي بصيغة التمريض.\n\"الجامع لأحكام القرآن\" ٣/ ٢١.\nالتخريج:\nرواه النَّسائيّ فِي \"خصائص علي\" (ص ٤٧) (٢٤) والإمام أَحْمد فِي \"مسنده\" ١/ ٣٣١ (٣٠٦١)، وفي \"فضائل الصحابة\" ٢/ ٨٤٩ - ٨٥٢ (١١٦٨)، وابن أبي عاصم فِي \"السنة\" ٢/ ٥٨٨ (١٣٥١) والطبراني فِي \"المعجم الكبير\" ١٢/ ٩٧ (١٢٥٩٣) وفي \"الأوسط\" ٣/ ١٦٥ (٢٨١٥) والحاكم فِي \"المستدرك\" ٣/ ١٤٣ وقال صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.\nكلهم من طريق أبي عوانة، عن أبي بلج يحيى بن سليم، عن عمرو بن ميمون، عن ابن عباس بحديث طويل فِي فضل علي، وفيه: وشرى عليٌّ نفسَهُ؛ لبس ثوب النَّبِيّ - ﷺ -، ثم نام مكانه، قال: وكان المشركون يرمون رسول الله - ﷺ -، فجاء أبو بكر وعلي نائم، ثم قال أبو بكر -يحسب أنَّه نبي الله- يَا نبي الله: فقال له علي: إن نبي الله - ﷺ - قد انطلق نحو بئر ميمون. . قال: وجعل علي يُرمى بالحجارة كما كان يرمى نبي الله، وهو يتضور، وقد لف رأسه فِي الثوب لا يخرجه حتَّى أصبح، ثم كشف عن رأسه، فقالوا: إنك للئيم كان صاحبك نراميه فلا يتضور.\nقال الهيثمي: رجال أَحْمد رجال الصحيح غير أبي بلج، وهو ثِقَة، وفيه لين.\n\"مجمع الزوائد\" ٩/ ١٢٠.\nوروى عبد الرزاق فِي \"مصنفه\" ٥/ ٣٨٩ (٩٧٤٣) والإمام أَحْمد فِي \"مسنده\" ١/ ٣٤٨ (٣٢٥١) والطبراني فِي \"المعجم الكبير\" ١١/ ٤٠٧ (١٢١٥٥) كلهم من طريق مقسم عن ابن عباس فِي تفسير قوله: ﴿وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا﴾ الأنفال، آية (٣٠) قال: فبات علي على فراش النَّبِيّ - ﷺ - تلك الليلة، وبات المشركون يحرسون عليًّا - ﵁ - يحسبون أنَّه النَّبِيّ - ﷺ-. =","vol":"5","page":318},{"text":"<span data-type=\"title\" id=toc-580>٢٠٨ </span>- قوله -﷿- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً﴾\nنزلت فِي مؤمني أهل الكتاب عبد الله بن سلام النظيري (١)، وأصحابه، وذلك أنَّهم عظموا السبت، وكرهوا لحمان الإبل، وألبانها بعد ما أسلموا، وقالوا: يَا رسول الله، إن التوراة كتاب الله ﷿، فدعنا فلنقم بها فِي صلاتنا (٢) بالليل؟ فأنزل الله ﷿ ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً﴾ (٣). أي: فِي الإِسلام، قاله\n_________\n= قال الهيثمي: رواه أَحْمد والطبراني، وفيه عثمان بن عمرو الجزري وثقه ابن حبان، وضعفه غيره، وبقية رجاله رجال الصحيح.\n\"مجمع الزوائد\" ٧/ ٢٧.\nوحسن إسناده ابن كثير فِي \"البداية والنهاية\" ٣/ ١٨١ وابن حجر فِي \"فتح الباري\" ٧/ ٢٣٦.\nوورد مبيته - ﵁ - فِي مراسيل بعض التابعين كعروة، ومحمَّد بن كعب القرظي وابن شهاب.\nانظر: \"السيرة النبوية\" لابن هشام ٢/ ٤٨٢، \"تاريخ الرسل والملوك\" للطبري ٢/ ٣٧٢، \"دلائل النبوة\" للبيهقي ٢/ ٤٦٥ \"مجمع الزوائد\" للهيثمي ٦/ ٥١.\n(١) من (ج).\n(٢) فِي (ح)، (أ): صلواتنا.\n(٣) روى الواحدي فِي \"أسباب النزول\" (ص ٦٧) عن ابن عباس نحوه. وقال الحافظ: تقدم أن عبد الغني واهٍ.\n\"العجاب\" ١/ ٥٣٠. وقال أَيضًا: هي نسخة موضوعة \"الكشاف\" ١/ ٢٥٣.\nروى ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٦٩ (١٩٤٤) من طريق محمَّد ابن عون عن عكرمة عن ابن عباس بمعناه.\nومحمَّد بن عون الخُرَاسَانِيّ: متروك.\nانظر: \"تقريب التهذيب\" لابن حجر (٦٢٠٣). =","vol":"5","page":319},{"text":"قتادة (١)، والضَّحَاك (٢)، والسدي (٣)، وابن زيد (٤). يدل عليه قول الكندي (٥):\nدعوت عشيرتي للسِّلم لما. . . رأيتهمُ تولوا مدبرينا\n_________\n= وروى الطبري فِي \"جامع البيان\" ٢/ ٣٢٤ نحوه عن ابن جريج عن عكرمة. وفي السند: الحسين بن داود سنيد ضُعف.\n\"تقريب التهذيب\" لابن حجر (٢٦٤٦).\nوقال ابن حجر: وابن جريج لم يسمع من عكرمة.\n\"الكاف الشاف\" ١/ ٢٥٣.\nوأورد نحوه مقاتل بن سليمان فِي \"تفسيره\" ١/ ١٠٤ وذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧٠ عن مقاتل بن حيان.\nوقال ابن كثير فِي \"تفسير القرآن العظيم\" ٢/ ٢٧٣: وفي ذكر عبد الله بن سلام مع هؤلاء نظر؛ إذ يبعد أن يستأذن فِي إقامة السبت، وهو مع تمام إيمانه يتحقق نسخه، ورفعه، وبطلانه، والتعويض عنه بأعياد الإِسلام.\n(١) رواه عبد الرزاق فِي \"تفسير القرآن\" ١/ ٨٢، والطبري فِي \"جامع البيان\" ٢/ ٣٢٣، وذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧٠.\n(٢) رواه الطبري فِي \"جامع البيان\" ٢/ ٣٢٣، وذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧٠ والماوردي فِي \"النكت والعيون\" ١/ ٢٦٧.\n(٣) رواه الطبري فِي \"جامع البيان\" ٢/ ٣٢٣، وذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧٠.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٣٢٣.\n(٥) هو امرؤ القيس بن عابس الكندي، والبيت فِي \"جامع البيان\" للطبري ٢/ ٣٢٤، و\"المؤتلف والمختلف\" للآمدي (ص ٥) وعنده: حتَّى رأيتهم أغاروا مفسدينا، وفي \"لسان العرب\" لابن منظور ٦/ ٣٤٦ (سلم).","vol":"5","page":320},{"text":"أي: دعوتهم إِلَى الإِسلام لما رأيتهم (١) ارتدوا، قال (٢) ذلك لما ارتدت كندة (٣) مع الأشعث بن قيس (٤) بعد وفاة رسول الله - ﷺ - (٥).\nوقال طاوس: فِي الدين (٦).\nوقال مجاهد: فِي أحكام الدين (٧) وأعمالهم (٨).\n_________\n(١) من (ش).\n(٢) فِي (ح): قالت.\n(٣) كندة: قبيلة عظيمة تنسب إِلَى كِندة بن عُفير، واسمه: ثور، وسمي كندة؛ لأنه كند أباه، أي: كفر نعمته، وكانت بلادهم بجبال اليمن مما يلي حضر موت، وكان لهم مُلك باليمن والحجاز. \"معجم قبائل العرب\" لعمر رضا كحالة ٣/ ٩٩٨ - ٩٩٩.\n(٤) الأشعث بن قيس بن معدي كرب بن معاوية الكندي.\nوقد على النَّبِيّ -ﷺ- سنة عشر من الهجرة فِي وفد كندة. وكان ممن ارتد وحاربه الصديق، وأخذه أسيرًا، فأسلم، وأطلقه الصديق وزوجه أخته، وشهد اليرموك، والقادسية، والمدائن، وجلولاء، ونهاوند. تُوفِّي سنة (٤٢ هـ)، وقيل: (٤٠ هـ). \"معرفة الصحابة\" لأبي نعيم ١/ ٢٨٥ \"الاستيعاب\" لابن عبد البر ١/ ١٣٣، \"أسد الغابة\" لابن الأثير ١/ ٩٧، \"الإصابة\" لابن حجر ١/ ٥٠.\n(٥) انظر خبر ردة كندة مع الأشعث فِي \"التاريخ\" لخليفة بن خياط (ص ١١٦)، \"تاريخ الرسل والملوك\" للطبري ٣/ ٣٣١ - ٣٣٩، \"الكامل فِي التاريخ\" لابن الأثير ٢/ ٢٣٣ - ٢٣٧.\n(٦) ذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧٠، والقرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٢٢.\n(٧) فِي (ح): أهل الإِسلام.\n(٨) فِي (أ): وأعماله.\nرواه الطبري فِي \"جامع البيان\" ٢/ ٣٢٣، وروى ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧٠ (١٩٤٨) عنه أنَّه قال: فِي أنواع البر كلها.","vol":"5","page":321},{"text":"وقال ربيع (١): فِي الطاعة (٢). وقال سفيان الثَّوريّ: فِي أنواع البر كلها (٣). وكلها متقاربة فِي المعنى. وأصله من الاستسلام والانقياد، ولذلك قيل للصلح: سلم (٤)، قال زهير (٥):\nوقد قلتما إن نُدْرِك السلم واسعًا. . . بمال ومعروف من الأمر تسلمِ (٦)\nقال حذيفة بن اليمان فِي هذِه الآية: الإِسلام ثمانية أسهم: الصلاة سهم، والزكاة سهم، والصوم سهم، والحج سهم، والعمرة سهم، والجهاد سهم، والأمر بالمعروف سهم، والنهي عن المنكر سهم، وقد خاب من لا سهم له (٧).\n_________\n(١) فِي (أ): الرَّبيع.\n(٢) رواه الطبري فِي \"جامع البيان\" ٢/ ٣٢٣، وذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ١/ ٣٧٠.\n(٣) ساقطة من (أ).\nذكره القرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٢٢.\n(٤) \"معاني القرآن\" للأخفش ١/ ٣٦١، \"تفسير غريب القرآن\" لابن قتيبة (ص ٨١).\n(٥) البيت فِي \"ديوانه\" بشرح ثعلب (ص ١٦)، وهو من معلقته انظر \"شرح القصائد السبع الطوال\" لأبي بكر الأنباري (ص ٢٦٢)، و\"شرح المعلقات السبع\" لأبي عبد الله الزوزني (ص ١٥٠) وعندهم: ندرك. . نَسْلَمِ.\nفِي (ش): نغنم.\n(٦) قول حذيفة ذكر فِي (ح) بعد قوله: وهما لغتان.\n(٧) ورواه أبو داود الطَّيالِسيّ فِي \"مسنده\" (ص ٥٥) (٤١٢) والبزار فِي مسنده \"البحر الزخار\" ٧/ ٣٣٠ (٢٩٢٨) وابن أبي شيبة فِي \"مصنفه\" ٧/ ٦٩ (١٩٧٩٢) ١٠/ ٢٨٦ (٣٠٨٢٧) والخلال فِي \"السنة\" ٥/ ٣٨، ٣٩ (١٥٥٤، ١٥٥٧) =","vol":"5","page":322},{"text":"واختلف القراء فِي ﴿السِّلْمِ﴾ فقرأ الأَعمش، وابن عباس بكسر السين هاهنا، وفي الأنفال (١)، وسورة (٢) محمَّد - ﷺ - (وهي قراءة أبي بكر بن أبي عياش) (٣).\nوقرأ (٤) أهل الحجاز والكسائي كلها (٥) بالفتح (٦)، وهو اختيار أبي\n_________\n= والبيهقي فِي \"شعب الإيمان\" ٦/ ٩٤ (٧٥٨٥) كلهم من طريق أبي إسحاق، عن صلة بن زفر، عن حذيفة به.\nوقد رواه البزار فِي \"البحر الزخار\" ٧/ ٣٣٠ (٢٩٢٨) عن حذيفة مرفوعًا وقال: وهذا الحديث لا نعلم أسنده إلَّا يزيد بن عطاء عن أبي إسحاق.\nقال ابن حجر: يعني أن الصحيح موقوف.\n\"مختصر زوائد مسند البزار\" ١/ ١٨٧ (٢١٦).\nوقال البوصيري: هذا إسناد صحيح موقوف. . وقال الدارقطني وغيره: الصحيح أنَّه موقوف. \"إتحاف الخيرة\" ١/ ١٠٠، ١٠١.\n(١) فِي (أ): والأنفال.\n(٢) فِي (ز): وفي سورة.\n(٣) ما بين القوسين من (أ).\nروى ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٦٩ (١٩٤٤) عن ابن عباس أنَّه قرأها بالنصب. وفي السند محمَّد بن عون، وقد تقدم أنَّه متروك. وروى ابن أبي حاتم فِي \"تفسير القرآن العظيم\" أَيضًا ٥/ ١٧٢٥ (٩١١٩) من طريق الضحاك عن ابن عباس فِي قوله: ﴿وَإِنْ جَنَحُوا لِلسَّلْمِ﴾ يعني بالخفض.\nوقال أبو القاسم الهذلي: قرأ الأَعمش ها هنا بفتح السين والسلام، وبكسر السين فِي الأنفال والقتال.\n\"الكامل فِي القراءات الخمسين\" (١٦٨ أ).\n(٤) فِي (ش): وقرأها.\n(٥) ساقطة من (أ).\n(٦) \"السبعة\" لابن مجاهد (ص ١٨٠) \"علل القراءات\" لأبي منصور الأزهري ١/ ٧٥ \"الحجة\" لابن زنجلة (ص ١٣٠).","vol":"5","page":323},{"text":"عبيد (١) لما روى عبد الرحمن (٢) بن أَبْزى (٣) أن النَّبِيّ - ﷺ - كان يقرؤها كلها (٤) بالفتح (٥). وقرأ حمزة وخلف فِي الأنفال بالفتح وفي سائرها (٦)\n_________\n(١) فِي (ش): أبو عبيدة.\n(٢) فِي (أ): عبد الله.\n(٣) عبد الرحمن بن أَبْزى الخُزَاعِيّ مولى نافع بن عبد الحارث.\nصحابي صغير، استعمله مولاه نافع على مكة، وقال لعمر: إنه قارئ لكتاب الله، عالم بالفرائض. سكن الكوفة، ثم استعمله علي - ﵁ - على خراسان. قال الذهبي: عاش إِلَى سنة نيف وسبعين فيما يظهر لي.\n\"التاريخ الكبير\" للبخاري ٥/ ٢٤٥، \"الاستيعاب\" لابن عبد البر ٢/ ٨٢٢ \"أسد الغابة\" لابن الأثير ٣/ ٢٧٨ \"سير أعلام النبلاء\" للذهبي ٣/ ٢٠١، \"الإصابة\" لابن حجر ٤/ ١٤٩.\n(٤) ساقطة من (أ).\n(٥) قال السيوطي: وأخرج ابن نصر السجزي فِي \"الإبانة\" عن عبد الرحمن بن أبزى قال: كان النَّبِيّ - ﷺ - يقرأ هؤلاء الأحرف: ﴿ادْخُلُوا فِي السِّلْمِ﴾ ﴿وَإِنْ جَنَحُوا لِلسَّلْمِ﴾ ﴿وَتَدْعُوا إِلَى السَّلْمِ﴾ بنصب السين.\n\"الدر المنثور\" ٦/ ٥٥.\nوقال أَيضًا: وأخرج ابن مردويه عن عبد الرحمن بن أبزى - ﵁ - أن النَّبِيّ - ﷺ - كان يقرأ ﴿وَإِنْ جَنَحُوا لِلسَّلْمِ﴾.\n\"الدر المنثور\" ٣/ ٣٦٠.\nهكذا ولم تضبط الكلمة، وأظنه يعني بالنصب.\nوروى أبو عمرو الدُّوريّ فِي \"قراءات النَّبِيّ\" (ص ٧٥) (٢٤) عن الكسائي قال: ثنا حرب بن مهران عن أبي راشد مولى عبد الرحمن بن أبزى قال: كان رسول الله - ﷺ - يقرأ هؤلاء الأحرف. . فذكره، ولعل الصواب: مولى عبد الرحمن بن أبزى عنه.\n(٦) فِي جميع النسخ: وسائرها، والمثبت من (س).","vol":"5","page":324},{"text":"بالكسر وقرأ الباقون ها هنا بالكسر والباقي بالفتح (١)، وهو اختيار أبي حاتم، وهما لغتان.\n[٤٢٠] أخبرني الحسَين بن محمَّد بن الحسين (٢)، قال: نا محمَّد بن المظفر (٣)، قال: نا أبو عبد الله محمَّد بن موسى بن النُّعمان (٤)، قال: نا مالك (بن عبد الله بن سيف) (٥)، قال: نا علي بن الحسن (٦)، قال: نا\n_________\n(١) فِي (أ): زيادة: فيه.\n\"الغاية فِي القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٣٣)، \"الكامل فِي القراءات الخمسين\" لأبي القاسم الهذلي (١٦٨ أ) \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٢٢٧.\n(٢) ساقطة من (ش). وفي (ح): الحسن بن حمد بن الحسن.\nوهو: هو ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) البزاز، ثِقَة، مأمون، حافظ.\n(٤) لم أجده.\n(٥) فِي (ح): أبو عبد الله بن سيف.\nوهو: مالك بن عبد الله بن سيف التجيبي أبو سعيد المصري.\nقال ابن أبي حاتم: سمعت منه بمصر روى عنه أبو بكر بن القاسم، وكان صدوقًا.\nوقال ابن حجر: وقد أكثر عنه الطحاوي. ونسبه ابن حجر فقال: البَصْرِيّ.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢١٤، \"تهذيب التهذيب\" لابن حجر ٤/ ١٣.\n(٦) فِي (أ): الحسين.\nوهو: علي بن الحسن بن يعمر الشَّاميّ أو السامي.\nقال ابن حبان: لا يحل كتب حديثه إلَّا على جهة التعجب. وقال الدراقطني: مصري يكذب، يروي عن الثِّقات بواطيل مالك، والثوري، وابن أبي ذئب، وغيرهم. وقال الحاكم: روى أحاديث موضوعة.\n\"المجروحين\" لابن حبان ٢/ ١١٤ \"سؤالات البرقاني للدارقطني\" (ص ٥٣) =","vol":"5","page":325},{"text":"حماد بن سلمة (١)، عن عاصم (٢) -يعني: الأحول - عن أنس قال: قال رسول الله - ﷺ -: \"مثل الإِسلام كمثل الشجرة النابتة (٣) الإيمان بالله أصلها، والصلوات الخمس فروعها (٤)، وصيام شهر رمضان لحاها (٥)، والحج والعمرة جناها (٦)، والوضوء وغسل الجنابة شربها، وبر الوالدين وصلة الرَّحم غصونها، والكف عما حرم الله ورقها، والأعمال الصالحة ثمرها، وذكر الله ﷿ عروقها\". قال رسول الله - ﷺ -: \"كما لا تحسن الشجرة، ولا تصلح إلَّا بالورق الأخضر، كذلك لا يصلح الإِسلام إلَّا بالكف عن محارم الله وبالأعمال (٧) الصالحة\" (٨).\n_________\n= \"ميزان الاعتدال\" للذهبي ٣/ ١١٩ \"لسان الميزان\" لابن حجر ٥/ ٢١٢.\n(١) ثِقَة من أثبت النَّاس فِي ثابت، تغير حفظه بأخرة.\n(٢) ثِقَة.\n(٣) ساقطة من (أ)، فِي (ز): الثابتة.\n(٤) فِي (ح): جذوعها.\n(٥) فِي (ح)، (ز): لحاؤها.\n(٦) فِي (أ): جنارها.\n(٧) فِي (ح)، (ز)، (أ): والأعمال.\n(٨) [٤٢٠] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع، فيه: علي بن الحسن بن يعمر كذاب.\nالتخريج:\nقال ابن عدي فِي \"الكامل\" ٥/ ٢١١ بعد أن روى بعض أحاديثه: وهذِه الأحاديث وما لم أذكره من حديث علي بن الحسن هذا فكلها بواطيل ليس لها أصل، وهو ضعيف جدًّا. قلت: ولم أجد من أخرجه.","vol":"5","page":326},{"text":"(قوله تعالى) (١) ﴿كَافَّةً﴾ أي: جميعًا، وهي مأخوذة من كففت الشيء إذا (٢) منعته، وضممت بعضه إِلَى بعض، ومنه قيل لحاشية القميص: كُفة (لأنها تمنعه) (٣) من أن يتنسر (٤)، وكل مستطيل فحرفه كُفَّة (٥) بالضم، وكل مستدير فحرفه (٦) كِفَّة بالكسر، نحو كِفة (٧) الميزان، ومنه قيل للراحة مع الأصابع: كفٌّ؛ (لأنها تكف) (٨) عن سائر البدن، ورجل مكفوف، أي: كُف بصره من (٩) النظر. فمعنى الكافة: هو أن ينتهي إليه، ويكفه من أن يجاوزه (١٠).\n﴿وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ﴾ أي: (١١) آثاره ونزغاته فيما زين لكم من تحريم السبت ولحم الجمل وغيره (١٢). ﴿إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ﴾.\n_________\n(١) ساقطة من (ح).\n(٢) فِي (أ): أي.\n(٣) فِي (أ): لأنه منعها.\n(٤) فِي (ش)، (ح): ينتشر. وكذا فِي \"معاني القرآن\" للزجاج.\nوتنسر الحبل، وانتسر طرفه، ونَسَره هو ونَسَّرَه: نَشَره، وتنسر الجرح: تَنَقّض وانتشرت مدته. \"لسان العرب\" لابن منظور ١٤/ ١٢٢ (نسر).\n(٥) ساقطة من (أ).\n(٦) فِي (ح) فِي الموضعين: مخرقة.\n(٧) فِي (أ): بالكسر وكفة.\n(٨) فِي (ح): لأنه يكف بها. وفي (أ): لأنها يكف بها.\n(٩) فِي (ش)، (ح)، (ز): عن.\n(١٠) \"معاني القرآن\" للزجاج ١/ ٢٧٩ \"تهذيب اللغة\" للأزهري ٩/ ٤٥٥ (كفف).\n(١١) ساقطة من (١).\n(١٢) \"معاني القرآن\" للفراء ١/ ١٢٤ \"جامع البيان\" للطبري ٢/ ٣٢٦.","vol":"5","page":327},{"text":"[٤٢١] أخبرنا محمَّد بن أَحْمد بن عبدوس (١)، قال: أنا محمَّد بن محمَّد بن (٢) الحسن (٣)، قال: أنا علي بن عبد العزيز (٤)، قال: أنا القاسم بن سلام (٥)، قال: حَدَّثني هشيم (٦)، قال: أنا مجالد (٧)، عن الشعبي (٨)، عن جابر بن عبد الله أن عمر بن الخطاب - ﵁ - أتى رسول الله - ﷺ -؛ فقال: إنّا نسمع أحاديث من يهود فتعجبنا أفترى أن نكتب بعضها؟ فقال: \"أمتهوكون (٩) أنتم كما تهوكتِ اليهود والنصارى، لقد جئتكم بها بيضاء نقية، ولو كان موسى حيًّا ما وسعه إلَّا اتباعي\" (١٠).\n_________\n(١) لم يذكر بجرح ولا تعديل.\n(٢) ساقطة من (ش).\n(٣) أبو الحسن الكارزي، صحيح السماع، مقبول الرواية.\n(٤) البَغَوِيّ، ثِقَة.\n(٥) أبو عبيد، ثِقَة.\n(٦) هشيم بن بشير، ثِقَة، ثبت، كثير التدليس والإرسال الخفي.\n(٧) مجالد بن سعيد، ليس بالقوي، وقد تغير بآخر عمره.\n(٨) عامر بن شراحيل الشعبي، ثِقَة، مشهور.\n(٩) قال الحسن: متحيرون. قال أبو عبيد: أمتحيرون أنتم فِي الإِسلام؟ ! لا تعرفون دينكم حتَّى تأخذوه من اليهود والنصارى؛ فمعناه أنَّه كره أخذ العلم من أهل الكتاب. وقال الأصمعيّ: المتهوك الذي يقع فِي كل أمر. وقال الزمخشري: تهوك، وتهور أخوان فِي معنى: وقع فِي الأمر بغير روية.\n\"غريب الحديث\" لأبي عبيد ١/ ٣٩٠ \"الفائق فِي غريب الحديث\" للزمخشري ٤/ ١١٧ \"لسان العرب\" لابن منظور ١٥/ ١٦٠ (هوك).\n(١٠) [٤٢١] الحكم على الإسناد:\nفِي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، ومجالد ليس بالقوي، وللحديث طرق بمجموعها يصير حسنًا. =","vol":"5","page":328},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وهو فِي \"غريب الحديث\" لأبي عبيد ١/ ٣٩٠.\nالتخريج:\nرواه البيهقي فِي \"شعب الإيمان\" ١/ ٢٠٠ (١٧٧) عن أبي عبد الرحمن السلمي قال: أنا أبو الحسن الكارزي به.\nورواه البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤٠، وفي \"شرح السنة\" ١/ ٢٧٠ (١٢٦) من طريق محمَّد بن قريش قال: أخبرنا علي بن عبد العزيز به.\nورواه الإِمام أَحْمد فِي \"مسنده\" ٣/ ٣٨٧ عن سريج بن النُّعمان. ورواه ابن أبي شيبة فِي \"مصنفه\" ٨/ ٥٧٥ (٢٦٨٢٨)، وعنه ابن أبي عاصم فِي \"السنة\" ١/ ٢٧ (٥٠)، ومن طريق ابن أبي شيبة رواه ابن عبد البر في \"جامع بيان العلم وفضله\" ٢/ ٨٠٥ (١٤٩٧). ورواه البزار فِي \"البحر الزخار\" كما فِي \"كشف الأستار\" ١/ ٧٩ (١٢٤) عن الحسن بن عرفة كلهم عن هشيم به.\nورواه الإمام أَحْمد فِي \"مسنده\" ٣/ ٣٣٨ (١٤٦٣١)، والبزار فِي \"البحر الزخار\" كما \"كشف الأستار\" ١/ ٧٨ (١٢٤) وأبو يعلى فِي \"مسنده\" ٤/ ١٠٢ (٢١٣٥) والبيهقي فِي \"شعب الإيمان\" ١/ ٢٠٠ (١٧٩) كلهم من طريق حماد بن زيد.\nورواه الدَّارميّ فِي \"السنن\" (٤٤٩) والهروي فِي \"ذم الكلام\" (ص ١٤٦) من طريق ابن نمير كلاهما عن مجالد به بمعناه، وليس عند بعضهم ذكر عمر.\nقال ابن حجر: رجاله موثقون إلَّا أن فِي مجالد ضعفًا.\n\"فتح الباري\" ١٣/ ٣٣٤.\nوقال الهيثمي: رواه أَحْمد، وأبو يعلى، والبزار، وفيه مجالد بن سعيد ضعفه أَحْمد ويحيى بن سعيد وغيرهما.\n\"مجمع الزوائد\" ١/ ١٧٤.\nوله شواهد منها:\n١ - حديث عبد الله بن ثابت - ﵁ -.\nرواه الإِمام أَحْمد فِي \"مسنده\" ٣/ ٤٧٠ (١٥٨٦٤)، وعبد الرزاق فِي \"مصنفه\" ٦/ ١٣٣ (١٠١٦٤)، ١٠/ ٣١٣ (١٩٢١٣)، والبزار فِي \"البحر الزخار\" =","vol":"5","page":329},{"text":"<span data-type=\"title\" id=toc-581>٢٠٩ </span>- قوله -﷿- (١) ﴿فَإِنْ زَلَلْتُمْ﴾\nقال ابن حيان: أخطأتم (٢). وقال السدي: ضللتم (٣). وقال يمان: ملتم (٤). قال ابن عباس: يعني الشِّرك (٥).\nقال قتادة: أنزل الله تعالى هذِه الآية، وقد علم أنَّه (سَيَزلُّ\n_________\n= مختصرًا، كما فِي \"كشف الأستار\" ١/ ٧٩ (١٢٥) وابن الضُّرَيس فِي \"فضائل القرآن\" (ص ١٠٣) (٩٠)، والهروي فِي \"ذم الكلام\" (ص ١٤٥) كلهم من طريق جابر الجعفي عن الشعبي عن عبد الله بن ثابت به مرفوعًا بمعناه.\nقال الهيثمي: رواه أَحْمد، والطبراني، ورجاله رجال الصحيح إلَّا جابر الجعفي وهو ضعيف \"مجمع الزوائد\" ١/ ١٧٤.\nوقال ابن حجر: وفي سنده جابر الجعفي وهو ضعيف.\n\"فتح الباري\" ١٣/ ٣٣٤.\n٢ - مرسل الحسن.\nرواه أبو عبيد فِي \"غريب الحديث\" ١/ ٣٩٠، وذكره عنه البيهقي فِي \"شعب الإيمان\" ١/ ٢٠٠ (١٧٨) عن معاذ عن ابن عون.\nورواه ابن الضّرَيس فِي \"فضائل القرآن\" (ص ١٠٢) (٨٩) عن موسى بن إسماعيل قال: حدثنا جرير، كلاهما عن الحسن يرفعه به بنحو حديث جابر. والإسنادان صحيحان إِلَى الحسن؛ لكنه ضعيف؛ لإرساله لكن يقوى ويتقوى بما سبق.\n(١) ساقطة من (ح).\n(٢) ذكره أبو حيان فِي \"البحر المحيط\" ٢/ ١٣٢ دون عزو لأحد.\n(٣) رواه الطبري فِي \"جامع البيان\" ٢/ ٣٢٦، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧١ (١٩٥٥).\n(٤) ذكره الماتريدي فِي \"تأويلات أهل السنة\" ١/ ٤٣٥، والسمرقندي فِي \"بحر العلوم\" ١/ ١٩٧، والحيري فِي \"الكفاية\" ١/ ١٥٣ دون عزو لأحد.\n(٥) رواه الطبري فِي \"جامع البيان\" ٢/ ٣٢٦ وبنحوه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧١ (١٩٥٤).","vol":"5","page":330},{"text":"زالُّون) (١) من النَّاس، فتقدم فِي (٢) ذلك، وأوعد فيه (٣) ليكون له به الحجة (٤) على خلقه (٥). وقرأ أبو السَّمَّال (٦) العدوي (زلِلتم) بكسر اللام (٧)، وهما لغتان، وأصل الحرف من الزلق (٨) ﴿مِنْ بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ﴾ يعني: الإيمان والقرآن والأمر والنهي. ﴿فَاعْلَمُوا أَنَّ اللَّهَ عَزِيز﴾ في نقمته ﴿حَكِيمٌ﴾ في أمره.\n\n<span data-type=\"title\" id=toc-582>٢١٠ </span>- قوله -﷿- (٩) ﴿هَلْ يَنْظُرُونَ﴾\nأي: (١٠) هل ينتظر (١١) التاركون الدخول فِي السلم كافة، والمتبعون خطوات الشيطان (١٢). يقال: نظرته، وانتظرته بمعنى واحد، قال الشَّاعر:\n_________\n(١) فِي (أ): سيشرك ألوف.\n(٢) ساقطة من (ح).\n(٣) ساقطة من (ح)، (ز).\n(٤) فِي (ح): حجة.\n(٥) ذكره البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤١.\n(٦) فِي (س)، (ز): أبو السماك، والمثبت من (ش)، (ح)، (أ) وهو الصحيح.\n(٧) عزاها إليه ابن جني فِي \"المحتسب\" ١/ ١٢٢ وابن خالويه فِي \"مختصر شواذ القرآن\" (ص ٢٠)، والهذلي فِي \"الكامل فِي القراءات الخمسين\" (١٦٨ أ).\n(٨) \"البرهان فِي تفسير القرآن\" للحوفي ٤/ ٩ ب \"البحر المحيط\" لأبي حيان ٢/ ١٣٢.\n(٩) ساقطة من (ح).\n(١٠) ساقطة من (ز).\n(١١) فِي (ش)، (ح): ينتظرون.\n(١٢) \"تفسير غريب القرآن\" لابن قتيبة (ص ٨١) \"بحر العلوم\" للسمرقندي ١/ ١٩٨، \"مدارك التنزيل\" للنسفي ١/ ١٦٧.","vol":"5","page":331},{"text":"فبينا نحن ننظره أتانا. . . معلق (١) شَكْوَة (٢) وزِنَادِ رَاعِي (٣) (٤)\nأي: ننتظره ونتوقعه، فإذا كان النظر مقرونًا بذكر الوجه أو (إِلَى) لم يكن إلَّا بمعنى الرؤية.\n﴿إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ﴾ جمع: ظلة، وقرأ قتادة (فِي ظلال) (٥) ولها وجهان: أحدهما جمع (٦) ظلة، (يقال: ظلة) (٧)، وظلل؛ مثل:\n_________\n(١) فِي (ش): يعلق.\n(٢) فِي (ز): شوكة.\n(٣) فِي (ش)، (ز): راع. وعليها طمس فِي (ح). وفي (أ): اراع.\n(٤) البيت لنُصيب بن رباح وهو فِي \"ديوانه\" (ص ١٠٤) جمع الدكتور داود سلوم. ونسبه سيبويه فِي \"الكتاب\" ١/ ١٧١ وابن خلف كما ذكر البغدادي فِي \"شرح أبيات مغني اللبيب\" ٦/ ١٧٤ إِلَى رجل من قيس عيلان. والبيت فِي \"معاني القرآن\" للفراء ١/ ٣٤٦، \"جامع البيان\" للطبري ٧/ ٢٨٤، \"سر صناعة الإعراب\" لابن جني ١/ ٢٣، \"المحتسب\" لابن جني ٢/ ٧٨، \"الصاحبي فِي فقه اللغة\" لابن فارس (ص ١٤٧) دون نسبة لأحد.\nورواية سيبويه: نحن نطلبه. . معلق وَفْضةٍ. . وعند ابن جني وابن فارس: نحن نرقبه.\nوالشكوة: وعاء من أدم للماء واللبن. والزناد: الخشبة التي يقدح بها النَّار. \"شرح أبيات مغني اللبيب\" للبغدادي ٦/ ١٧٣ - ١٧٤.\n(٥) عزاها إليه ابن جني فِي \"المحتسب\" ١/ ١٢٢ والنحاس فِي \"إعراب القرآن\" ١/ ٣٠١ وابن خالويه فِي \"مختصر فِي شواذ القرآن\" (ص ٢٠) والهذلي فِي \"الكامل فِي القراءات الخمسين\" (١٦٨ أ). وذكرها الطبري فِي \"جامع البيان\" ٢/ ٣٢٧ دون عزو لأحد.\n(٦) فِي (أ): وجه.\n(٧) ساقطة من (ح)، (أ).","vol":"5","page":332},{"text":"حلة وحلل وظلة (١) وظلال مثل: حلة وحلال (٢). والثاني: جمع ظل (٣). ﴿مِنَ الْغَمَامِ﴾ وهو السحاب الرقيق الأبيض (٤) سمي بذلك؛ لأنه يغم، أي: (٥) يستر (٦).\n[٤٢٢] أخبرنا عبد الله بن حامد الأَصْبهانِيّ (٧)، قال: أنا محمَّد بن جعفر المطيري (٨)، قال: نا علي بن حرب الموصلي (٩)، قال: نا أبو عامر العقدي (١٠)، قال: نا زمعة بن صالح (١١)،\n_________\n(١) زيادة من (ش)، (ح)، (ز).\n(٢) فِي (ح)، (أ): جلة وجلال. وضبطت فِي (س): حُلة وحِلال، والحُلة: إزار ورداء، والجمع: حلل وحلال، والحِلة مجلس القوم؛ لأنهم يحلونه، والجمع: حِلال. \"لسان العرب\" لابن منظور ٢/ ٢٩٧، ٣٠٢ (حلل).\n(٣) \"جامع البيان\" للطبري ٢/ ٣٢٧ - ٣٢٨، \"المحتسب\" لابن جني ١/ ١٢٢، \"إعراب القرآن\" للنحاس ١/ ٣٠١.\n(٤) فِي (ش)، (ح): الأبيض الرقيق.\n(٥) فِي (أ): أن.\n(٦) \"جامع البيان\" للطبري ١/ ٢٩٣ عند قوله ﴿وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ﴾ [البقرة: ٥٧].\n\"غريب القرآن\" للسجستاني (ص ٣٤٩) \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٣٦٥)، \"الصحاح\" للجوهري ٥/ ١٩٩٨ (غمم).\n(٧) لم يذكر بجرح ولا تعديل.\n(٨) فِي (أ): جعفر بن محمَّد الطبري.\nوهو: أبو بكر محمَّد بن جعفر المطيري، ثِقَة، مأمون.\n(٩) أبو الحسن الموصلي، صدوق، فاضل.\n(١٠) عبد الملك بن عمرو، ثِقَة.\n(١١) زمعة بن صالح أبو وهب الجندي اليماني، نزيل مكة، ضعيف وحديثه عند مسلم مقرون. من السادسة. =","vol":"5","page":333},{"text":"عن سلمة بن وهرام (١)، عن عكرمة (٢)، عن ابن عباس فِي قوله تعالى ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ﴾ قال: يأتي الله ﷿ فِي ظلل من السحاب قد قطعت طاقات (فهو أهول) (٣).\n_________\n= \"الكامل\" لابن عدي ٣/ ٢٢٩، \"تهذيب التهذيب\" لابن حجر ١/ ٦٣٥، \"تقريب التهذيب\" لابن حجر (٢٠٣٥).\n(١) سلمة بن وهرام اليماني.\nقال يحيى بن معين وأبو زرعة: ثِقَة. وذكره ابن حبان فِي \"الثِّقات\"، وقال: يعتبر بحديثه من غير رواية زمعة بن صالح عنه. وقال ابن عدي: أرجو أنَّه لا بأس بروايات الأحاديث التي يرويها عنه غير زمعة. وقال الإِمام أَحْمد: روى عنه زمعة أحاديث مناكير أخشى أن يكون حديثه ضعيفًا. وقال أبو داود: ضعيف. وقال ابن حجر: صدوق. من السادسة.\n\"العلل ومعرفة الرجال\" للإمام أَحْمد ٢/ ٥٢١، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٧٥، \"الثِّقات\" لابن حبان ٦/ ٣٩٩، \"الكامل\" لابن عدي ٣/ ٣٣٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٧٩، \"تقريب التهذيب\" لابن حجر (٢٥١٥).\n(٢) مولى ابن عباس، ثِقَة، ثبت.\n(٣) ساقطة من (ش)، (ح)، (أ).\n[٤٢٢] الحكم على الإسناد:\nفِي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وزمعة بن صالح ضعيف.\nالتخريج:\nرواه أبو يعلى فِي \"مسنده\" كما عزاه إليه ابن حجر فِي \"المطالب العالية\" ٤/ ٩٣ (٣٥٥٨) عن أبي هشام.\nورواه ابن أبي الدنيا فِي \"الأهوال\" (ص ٢١٢) (١٩٩) عن إسحاق بن إبراهيم، كلاهما عن أبي عامر به.\nورواه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧٢ (١٩٦٠) والدولابي فِي \"الكنى والأسماء\" ١/ ١٩٠ كلاهما من طريق عمرو العنقزي عن زمعة به، بنحوه. =","vol":"5","page":334},{"text":"ورفعه بعضهم.\n[٤٢٣] أخبرنيه الحسين بن فنجويه (١)، قال: نا عمر بن الخطاب (٢)، قال: نا عبد الله بن الفضل (٣)، قال: نا محمَّد بن حميد (٤)، ثنا إبراهيم بن المختار (٥)، قال: نا ابن جريج (٦)، أن زمعة بن صالح (٧)، أخبره\n_________\n= وعزاه السيوطي فِي \"الدر المنثور\" ١/ ٤٣٣ إِلَى عبد بن حميد، وابن المنذر.\n(١) أبو عبد الله الثَّقَفيّ، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) عمر بن الخطاب.\nذكر ابن الجوزي وابن ناصر الدين سبعة باسم عمر بن الخطاب ليس فيهم مَنْ طبقته متأخره كشيخ ابن فنجويه؛ إلَّا أن يكون الراسبي البَصْرِيّ شيخ أبي هريرة محمَّد بن قندس.\n\"تلقيح فهوم أهل الأثر\" لابن الجوزي (ص ٦١٨)، \"توضيح المشتبه\" لابن ناصر الدين ٣/ ٢٧٢، \"فثح المغيث\" للسخاوي ٣/ ٢٧٤.\n(٣) فِي (ش): المفضل.\nلم أجد له ترجمة.\n(٤) محمَّد بن حميد بن حيان التَّمِيمِيّ، أبو عبد الله الرَّازيّ، حافظ، ضعيف.\n(٥) إبراهيم بن المختار التَّمِيمِيّ أبو إسماعيل الخواري الرَّازيّ.\nذكره ابن حبان فِي \"الثِّقات\" وقال: يتقى حديثه من رواية ابن حميد عنه. وذكره ابن شاهين فِي \"تاريخ أسماء الثِّقات\". وقال أبو داود: ليس به بأس. وقال يحيى ابن معين: ليس بذاك. وقال البخاري: فيه نظر. قال ابن حجر: صدوق ضعيف الحفظ. يقال: تُوفِّي سنة (١٨٢ هـ).\n\"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ٢٨٥ \"الثِّقات\" لابن حبان ٨/ ٦٠، \"تاريخ أسماء الثِّقات\" لابن شاهين (ص ٣٤)، \"تهذيب التهذيب\" لابن حجر ١/ ٨٥، \"تقريب التهذيب\" لابن حجر (٢٤٥).\n(٦) عبد الملك بن عبد العزيز بن جريج، ثِقَة، وكان يدلس ويرسل.\n(٧) زمعة بن صالح، ضعيف.","vol":"5","page":335},{"text":"عن سلمة (بن وهرام) (١)، أن عكرمة (٢) أخبره؛ أن ابن عباس أخبره (٣) عن النَّبِيّ - ﷺ - قال: \"من الغمام طاقات يأتي الله ﷿ فيها محفوفة بالملائكة، وذلك قول الله ﷿: ﴿إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ﴾ \" (٤).\nقال الحسن: فِي سترة من الغمام، فلا ينظر إليهم أهل الأرض (٥).\nقال ضحاك (٦): فِي قطع من السحاب (٧).\n_________\n(١) ساقطة من (أ). وفي هامش (ز): كهيل.\nوسلمة صدوق.\n(٢) ثِقَة، ثبت.\n(٣) ساقطة من (ش).\n(٤) [٤٢٣] الحكم على الإسناد:\nفِي إسناده عمر بن الخطاب، لم يتبين لي من هو؟ ! وعبد الله بن الفضل لم أجده، ومحمَّد بن حميد وزمعة بن صالح ضعيفان.\nالتخريج:\nوالحديث رواه الطبري فِي \"جامع البيان\" ٢/ ٣٢٩ عن محمَّد بن حميد به.\nوذكره الديلمي فِي \"الفردوس\" ١/ ٢٥٨ (٧٩٧).\nوعزاه السيوطي فِي \"الدر المنثور\" ١/ ٤٣٣ إِلَى ابن جرير والديلمي فقط.\n(٥) ذكره البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤١، وذكر نحوه عن الحسن: ابن أبي حاتم ١/ ١١٣، وابن كثير فِي \"تفسير القرآن العظيم\" ١/ ٤٠٧ عند قوله تعالى ﴿وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ﴾.\n(٦) فِي (ح)، (أ): الضحاك.\n(٧) ذكره البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤١، وابن الجوزي فِي \"زاد المسير\" ١/ ٢٢٦.","vol":"5","page":336},{"text":"وقال مجاهد: (هو غير) (١) السحاب، (ولم يكن قط (٢) إلَّا لبني) (٣) إسرائيل فِي تيههم (٤). وقال مقاتل: كهيئة الضبابة أبيض (٥). وذلك قوله ﷿: ﴿وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ﴾ (٦).\n﴿وَالْمَلَائِكَةِ﴾ (٧): قرأ أبو (٨) جعفر بالخفض (٩) عطفًا على الغمام، وتقديره: مع الملائكة. تقول العرب: أقبل (الأمير والعسكر) (١٠) أي: مع العسكر. وقرأها (١١) الباقون بالرفع (١٢) على معنى: إلَّا أن يأتيهم الله والملائكة فِي ظلل (من الغمام) (١٣)، يدل عليه قراءة أُبي\n_________\n(١) فِي (أ): عين.\n(٢) من (ح).\n(٣) فِي (أ): ولم يكن لبني.\n(٤) فِي (ح) زيادة: وهو الذي يأتي الله فيه يوم القيامة.\nرواه الطبري فِي \"جامع البيان\" ١/ ٢٩٣، ٢/ ٣٢٨، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ١/ ١١٣ (٥٤٩)، ٢/ ٣٧٢ (١٩٦١)، وعزاه السيوطي فِي \"الدر المنثور\" ١/ ١٣٦، ١/ ٤٣٣ إِلَى وكيع، وعبد بن حميد، وابن المنذر.\n(٥) \"تفسيره\" ١/ ١٠٥.\n(٦) الفرقان: ٢٥.\n(٧) ساقطة من (ح).\n(٨) فِي (ز): ابن.\n(٩) فِي (ش): خفضًا.\n(١٠) فِي جميع النسخ: الأمير فِي العسكر. والمثبت من (س).\n(١١) فِي (أ): وقرأ.\n(١٢) \"معاني القرآن\" للفراء ١/ ١٢٤، \"إعراب القرآن\" للنحاس ١/ ٣٠١، \"الغاية فِي القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١١٣)، \"النشر فِي القراءات العشر\" ٢/ ٢٢٧.\n(١٣) ساقطة من (أ).","vol":"5","page":337},{"text":"وعبد الله: (هل ينظرون إلَّا أن يأتيهم الله والملائكة فِي ظلل من الغمام) (١).\nقال أبو العالية والربيع: تأتيهم الملائكة فِي ظُلَل من الغمام، ويأتي (٢) الله سبحانه فيما يشاء (٣).\nذكر البيان فِي (٤) معنى الإتيان.\nاختلف النَّاس فِي ذلك، فقال بعضهم: (فِي) بمعنى الباء، وتعاقب حروف الصفات سائغ (٥) مشهور فِي كلام العرب، تقدير الآية: إلَّا أن\n_________\n(١) عزاها إِلَى أُبي: أبو العالية رواه الطبري فِي \"جامع البيان\" ٢/ ٣٢٧.\nوعزاه السيوطي فِي \"الدر المنثور\" ١/ ٤٣٤ إِلَى أبي عبيد وابن المنذر والأثر عن أبي العالية رواه أَيضًا ابن أبي حاتم والبيهقي فِي \"الأسماء والصفات\" كما سيأتي. وعزاها إِلَى ابن مسعود: الفراء فِي \"معاني القرآن\" ١/ ١٢٤، وابن أبي داود فِي \"المصاحف\" (ص ٥٧)، والنحاس فِي \"إعراب القرآن\" ١/ ٣٠٢، وابن عطية فِي \"المحرر الوجيز\" ١/ ٢٨٤، والقرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٢٥، وأبو حيان فِي \"البحر المحيط\" ٢/ ١٣٤.\n(٢) فِي (ز): ويأتيهم.\n(٣) فِي (ش)، (ح)، (أ): شاء.\nقول أبي العالية رواه الطبري فِي \"جامع البيان\" ٢/ ٣٢٧، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧٣ (١٩٦٣)، والبيهقي فِي \"الأسماء والصفات\" ٢/ ١٩٤، وعزاه السيوطي فِي \"الدر المنثور\" ١/ ٤٣٤ إِلَى أبي عبيد، وابن المنذر. وقول الرَّبيع رواه الطبري فِي \"جامع البيان\" ٢/ ٣٢٧، وذكره الذهبي فِي \"الأربعين فِي صفات رب العالمين\" (ص ١٦٠) (١٥٨) وعزاه إِلَى أبي الشيخ فِي \"تفسيره\".\n(٤) فِي (ش)، (ح)، (ز): عن. وفي (أ): على.\n(٥) فِي (أ): شائع.","vol":"5","page":338},{"text":"يأتيهم الله بظلل من الغمام وبالملائكة، أو مع الملائكة (١)، وعلى هذا التأويل زال الإشكال وسهل الأمر.\nوأجرى الباقون الآية على ظاهرها ثم اختلفوا فِي تأويلها، ففسرها (٢) قوم على الإتيان الذي هو الانتقال من مكان (إِلَى مكان) (٣)، وأدخلوا فيه: بلا كيف. واتبعوا فيه ظواهر أخبار وردت لم يعرفوا تأويلها. قلت (٤): وهذا غير مرضي (من القول) (٥)، لأنه إثبات المكان لله تعالى، وإذا كان متمكنًا وجب أن يكون محدودًا، متناهيًا، ومحتاجًا فقيرًا (٦) وتعالى الله ﷿ عن ذلك علوًّا كبيرًا (٧).\n_________\n(١) \"تأويلات أهل السنة\" للماتريدي ١/ ٤٣٦، \"الكفاية\" للحيري ١/ ١٥٣ - ١٥٤، \"حروف المعاني\" للزجاجي (ص ٨٤).\n(٢) فِي (ش)، (ح): ففسره. وفي (أ): وفسره.\n(٣) ساقطة من (أ).\nذكره الطبري فِي \"جامع البيان\" ٢/ ٣٢٩، وانظر\"مجموع الفتاوى\" ١٦/ ٣٩٨.\n(٤) ساقطة من (ح).\n(٥) ساقطة من (أ).\n(٦) ساقطة من (أ).\n(٧) أمسك السلف الصالح عن الخوض فِي مثل هذا الكلام، أو إطلاق هذِه الألفاظ. قال شيخ الإِسلام ابن تيمية: وأصل ذلك أنَّهم أتوا بألفاظ ليست فِي الكتاب ولا فِي السنة، وهي ألفاظ مجملة، مثل: متحيز، ومحدود، وجسم، ومركب. ونحو ذلك، ونفوا مدلولها، وجعلوا ذلك مقدمة بينهم مسلمة. . والصواب ما عليه أئمة الهدى، وهو أن يوصف الله بما وصف به نفسه، أو وصفه به رسوله، ولا يتجاوز القرآن والحديث، ويتبع فِي ذلك سبيل السلف الماضين أهل العلم والإيمان. والمعاني المفهومة من الكتاب والسنة لا ترد بالشبهات، فتكون من باب تحريف الكلم عن مواضعه. =","vol":"5","page":339},{"text":"قال بعض المحققين (١) الموفقين -أظنه علي بن أبي طالب﵁ -: من زعم أن الله فِي شيء، أو من شيء، أو على شيء فقد ألحد؛ لأنه لو كان من شيء لكان محدثًا، ولو كان فِي شيء لكان محصورًا، ولو كان على شيء لكان محمولًا (٢).\nوسكت (٣) قوم عن الخوض فِي معنى الإتيان، فقالوا (٤): نؤمن بظاهره، ونقف عن تفسيره؛ لأنا قد نهينا أن (٥) نقول فِي كتاب الله ما لا نعلم، ولم ينبهنا الله تعالى، ولا نبهنا (٦) رسوله على حقيقة معناه. قال الكلبي: هذا من المكتوم الذي لا يُفَسَّر (٧)، وكان\n_________\n= \"مجموع الفتاوى\" ١٣/ ٣٠٤ - ٣٠٥.\nوقال أَيضًا: ولفظ الجسم، والجوهر، ونحوهما لم يأت فِي كتاب الله، ولا سنة رسوله، ولا كلام أحد من الصحابة، والتابعين لهم بإحسان إِلَى يوم الدين، وسائر أئمة المسلمين التكلم بها فِي حق الله تعالى، لا بنفِي ولا إثبات.\n\"مجموع الفتاوى\" ١٧/ ٣١٣.\n(١) فِي (ش): المتحققين.\n(٢) لم أجده عنه رضي الله تعالى عنه، ويبعد أن يصدر عنه، أو عن أحد من الصحابة مثل هذا الكلام.\n(٣) فِي (أ): وسئلت.\n(٤) فِي (ش): قالوا. وفي (أ): فقال.\n(٥) ساقطة من (ش).\n(٦) فِي (أ): ينبهنا.\n(٧) ذكره البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤١، وابن تيمية فِي \"مجموع الفتاوى\" ١٦/ ٤٠١، وذكر السمرقندي ١/ ١٩٧، والقرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٢٦، وأبو حيان فِي \"البحر المحيط\" ٢/ ١٣٣ أنَّه من قول ابن عباس من رواية الكلبي، عن أبي صالح، عنه.","vol":"5","page":340},{"text":"مالك، والأوزاعي، وأَحمد، وإسحاق، وجماعة من المشايخ يقولون (فيه و) (١) فِي أمثاله: أمِرّوها كما جاءت بلا كيف (٢).\n_________\n(١) ساقطة من (أ).\n(٢) روى الآجري فِي \"الشريعة\" ٣/ ١١٤٦ (٧٢٠)، واللالكائي فِي \"شرح أصول اعتقاد أهل السنة\" ٣/ ٥٥٨ (٨٧٥)، ٣/ ٥٨٢ (٩٣٠)، والصابوني فِي \"عقيدة السلف أصحاب الحديث\" (ص ٢٤٨) والبيهقي فِي \"الأسماء والصفات\" ٢/ ١٩٨، وفي \"الاعتقاد\" (ص ١٢٣)، وابن عبد البر في \"الانتقاء فِي فضائل الثلاثة الأئمة الفقهاء\" (ص ٣٦)، كلهم من طريق الوليد بن مسلم قال: سألت الأَوْزَاعِيّ، والثوري، ومالك، والليث بن سعد عن الأحاديث التي فيها الصفات، فكلهم قال: أمِرُّوها كما جاءت بلا تفسير. وعند بعضهم: بلا كيفية. وعند البعض الآخر: كما جاءت.\nوقول الإِمام أَحْمد رواه اللالكائي فِي \"شرح أصول اعتقاد أهل السنة والجماعة\" ٣/ ٥٦٢ (٨٨٩)، وانظر رسالته إِلَى المتوكل فِي كتاب \"السنة\" لابنه عبد الله ١/ ١٣٩ و\"اجتماع الجيوش الإِسلامية على غزو المعطلة والجهمية\" لابن قيم الجوزية (ص ٢١١).\nوقول إسحاق بن راهويه ورد فِي قصته مع الأمير محمَّد بن طاهر، رواها الصابوني فِي \"عقيدة السلف أصحاب الحديث\" (ص ١٩٣ - ١٩٨)، والبيهقي فِي \"الأسماء والصفات\" ٢/ ١٩٧ - ١٩٨، والأصبهاني فِي \"الحجة فِي بيان المحجة\" ٢/ ١٢٤ - ١٢٦، وذكر الترمذي والبغوي فِي \"معالم التنزيل\" ١/ ٢٤١ هذا القول عن جماعة آخرين من أئمة السلف.\nوهذا هو المنهج الصحيح وهو أن الله يأتي ويجيء حقيقة على ما يليق بجلاله وعظمته من غير تكييف ولا تشبيه ولا تحريف ولا تعطيل، وهذا الذي عليه السلف الصالح وجمهور علماء المسلمين، وأنا أنقل لك بعض أقوالهم:\nقال ابن سريج: وقد صح عند جميع أهل السنة إِلَى زماننا أن جميع الآي، والأخبار الصادقة عن رسول الله - ﷺ - يجب على المسلم الإيمان بكل واحد منها كما ورد، مثل قوله: ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ﴾ اعتقادنا فيه وفي الآي المتشابهة أن نقبلها، فلا نتأولها بتأويل المخالفين، ولا نحملها على =","vol":"5","page":341},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= تشبيه المشبهين، ونسلم الخبر لظاهره والآية لظاهر تنزيلها.\n\"الأربعين فِي صفات رب العالمين\" للذهبي (ص ٩٠)، وانظر \"مختصر العلو\" للذهبي (ص ٢٢٦ - ٢٢٧).\nوقال الإسماعيلي فِي رسالته إِلَى أهل جيلان: إن الله سبحانه ينزل إِلَى السماء الدنيا على ما صح به الخبر عن النَّبِيّ -ﷺ-، وقد قال الله ﷿: ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ﴾.\nوقال: ﴿وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا﴾ نؤمن بذلك كله على ما جاء بلا كيف، فلو شاء سبحانه أن يبين لنا كيفية ذلك فعل، فانتهينا إِلَى ما أحكمه وكففنا عن الذي يتشابه.\n\"عقيدة السلف أصحاب الحديث\" (ص ١٩٢).\nوقال الصابوني: ويثبت أصحاب الحديث نزول الرب ﷾ كل ليلة إِلَى السماء الدنيا من غير تشبيه له بنزول المخلوقين، ولا تمثيل، ولا تكييف؛ بل يثبتون له ما أثبته رسول الله -ﷺ-، وينتهون فيه إليه، وُيمرون الخبر الصحيح الوارد بذكره على ظاهره، ويكلون علمه إِلَى الله ﷿، وكذلك يثبتون ما أنزله عز اسمه فِي كتابه من ذكر المجيء والإتيان المذكورين فِي قوله ﷿: ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ وَالْمَلَائِكَةُ﴾ وقوله عز اسمه: ﴿وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا﴾.\n\"عقيدة السلف أصحاب الحديث\" للصابوني (ص ١٩١ - ١٩٢)، \"الحجة فِي بيان المحجة\" لقوام السنة ٢/ ١٢٣.\nوقال أبو المظفر السمعاني: والأولى فِي هذِه الآية وما يشاكلها أن نؤمن بظاهره، ونكل علمه إِلَى الله تعالى، وننزه الله ﷾ عن سمات الحدث والنقص.\n\"تفسير القرآن العظيم\" ٢/ ٦٠ وبنحوه قال البَغَوِيّ في \"معالم التنزيل\" ١/ ٢٤١، وأبو عبد الله بن تيمية الجد فِي \"تفسيره\" انظر \"مجموع الفتاوى\" ١٦/ ٤٠٩.\nوقال ابن القيم: ومراد السلف بقولهم: بلا كيف. هو نفي للتأويل، فإنَّه التكييف الذي يزعمه أهل التأويل، فإنهم هم الذين يثبتون كيفية تخالف الحقيقة، فيقعون فِي ثلاثة محاذير: نفي الحقيقة، وإثبات التكييف بالتأويل، وتعطيل الرب تعالى =","vol":"5","page":342},{"text":"وزعم قوم أن فِي الآية إضمارًا واختصارًا تقديرها: إلَّا أن يأتيهم (١) أمر الله وهو الحساب (٢) (والعذاب، يدل عليه (قوله تعالى) (٣): ﴿وَقُضِيَ الْأَمْرُ﴾ أي: وجب العذاب، وفرغ من الحساب) (٤).\nقالوا: وهذا كقوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٥) (والعرب تقول) (٦): قطع الوالي اللصَّ وضربه، وإنما فعل ذلك أعوانه بأمره، ويقال: خشينا (٧) أن يأتينا بنو أمية أي: حكمهم، وعلى هذا يحمل قوله تعالى: ﴿وَلَكِنَّ اللَّهَ رَمَى﴾ (٨) (لأنه سبحانه لم يرم ولم يل ذلك) (٩)، وهذا\n_________\n= عن صفته التي أثبتها لنفسه، وأما أهل الإثبات فليس أحد منهم يكيف ما أثبته الله تعالى لنفسه.\n\"اجتماع الجيوش الإِسلامية على غزو المعطلة والجهمية\" (ص ١٩٩).\n(١) فِي (أ): يأتي.\n(٢) فِي (أ): السحاب.\n(٣) ساقطة من (ح).\n(٤) ما بين القوسين ساقط من (أ).\n(٥) يوسف: ٨٢.\n(٦) فِي (ش)، (ح): وتقول العرب.\n(٧) فِي (أ): حسبنا.\n(٨) الآنفال: ١٧.\n(٩) فِي (ش)، (ح): لأنه سبحانه لم يل ذلك. وفي (أ): إلَّا أنَّه سبحانه لم يك ذلك. \"معاني القرآن\" للأخفش ١/ ٢٦٥، \"تفسير الطبري\" ٢/ ٣٢٩، \"معاني القرآن\" للنحاس ١/ ١٥٥، \"تأويلات أهل السنة\" ١/ ٤٣٥، \"تنزيه القرآن عن المطاعن\" للقاضي عبد الجبار (ص ٤٨)، \"الكشاف\" للزمخشري ١/ ٢٥٣.\nوذكره الطبري فِي \"جامع البيان\" ٢/ ٣٢٩.","vol":"5","page":343},{"text":"معنى قول الحسن البَصْرِيّ (١).\nوقالت طائفة من أهل الحقائق: إن الله ﷿ يحدث فعلًا يسميه إتيانًا كما أحدث فعلًا سماه نزولًا (٢) وأفعاله بلا آلة وعلة (٣).\n_________\n(١) ذكره أبو منصور الماتريدي فِي \"تأويلات أهل السنة\" ١/ ٤٣٥.\n(٢) فِي (ش): نزلًا.\n(٣) فِي (ش)، (ح)، (أ): ولا علة.\nونقل هذا الكلام البيهقي ونسبه إِلَى أبي الحسن الأَشْعريّ. \"الأسماء والصفات\" ٢/ ١٩٤.\nونقل بعض علماء السنة عن ابن فورك قوله: إن استواء الله ﷿ على العرش عند أبي الحسن من صفات الأفعال، وكذلك المجيء فِي قوله -ﷺ-: ﴿وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (٢٢)﴾ وقوله: ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ﴾.\nانظر: \"الحجة فِي بيان المحجة\" لقوام السنة ٢/ ١١٢.\nوالثابت فِي تصانيف أبي الحسن المتأخرة أنَّه قد رجع عن ذلك، فقد قال: جملة ما عليه أهل الحديث والسنة. . ويقرون أن الله سبحان يجيء يوم القيامة كما قال: ﴿وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (٢٢)﴾ [الفجر: ٢٢] وأن الله يقرب من خلقه كيف شاء كما قال: ﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيد﴾ [ق: ١٦] وبكل ما ذكرنا من قولهم نقول، وإليه نذهب، وما توفيقنا إلَّا بالله.\n\"مقالات الإِسلاميين\" ١/ ٣٤٥ - ٣٥٠.\nوقال أَيضًا: وديانتنا التي بها ندين: التمسك بكتاب الله، وسنة نبيه -ﷺ- وما روي عن السادة الصحابة والتابعين، وأئمة الحديث، ونحن بذلك معتصمون، وبما كان عليه أبو عبد الله -أَحْمد بن محمَّد بن حنبل نَضَّر الله وجهه- قائلون، ولمن خالف قوله مجانبون؛ لأنه الإِمام الفاضل والرئيس الكامل.\n\"الإبانة فِي أصول الديانة\" (ص ٢٠ - ٢١).\nوانظر: \"تبيين كذب المفتري\" لابن عساكر (ص ١٥٧ - ١٥٨)، \"مختصر العلو\" للذهبي (ص ٢٣٦ - ٢٤٣).","vol":"5","page":344},{"text":"قلت: ويحتمل أن يكون معنى الإتيان ها هنا راجع إِلَى الجزاء، فسمى الجزاء إتيانًا كما سمى التخريب والتعذيب (١) فِي قصة نمرود (٢) إتيانًا، قال ﷿: ﴿فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ﴾ (٣) وقال فِي قصة بني النضير (٤): ﴿فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ﴾ (٥) وقال الله تعالى: ﴿وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا﴾ الآية (٦) وإنما احتمل الإتيان هذِه المعاني؛ لأن أصل الإتيان عند أهل اللسان هو: القصد إِلَى الشيء (٧). فمعنى الآية: هل ينظرون إلَّا أن يظهر الله ﷿ فعلًا من أفعاله مع خلق من خلقه، فيقصد إِلَى مجازاتهم، ويقضي فِي أمرهم ما (٨) هو قاض، ويجازيهم على فعلهم، ويمضي فيهم ما أراد (٩)، يدل عليه:\n_________\n(١) فِي (أ) زيادة: والتأويل.\n(٢) فِي (ح): نمروذ.\n(٣) النحل: ٢٦.\n(٤) فِي (س)، (ش)، (ح): النظير.\n(٥) الحشر: ٢.\nوفي (ش) زيادة: ﴿يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَاأُولِي الْأَبْصَار﴾.\nوفي (ح) زيادة: الآية.\n(٦) ساقطة من (أ)، وفيها زيادة: ﴿وَكَفَى بِنَا حَاسِبِينَ﴾ [الأنبياء: ٢٧].\n(٧) فِي (ش): شيء.\n(٨) فِي (ش): بما.\n(٩) أورده بنصه القرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٢٦.\nوهو قريب مما ذكره الطبري فِي \"جامع البيان\" ٢/ ٣٣٠، وهو نحو قول الزجاج فِي \"معاني القرآن\" ١/ ٢٨٠، وانظر \"معاني القرآن\" للنحاس ١/ ١٥٥.","vol":"5","page":345},{"text":"[٤٢٤] ما أخبرني (١) [الحسين بن محمَّد بن الحسين الثَّقَفيّ (٢)، (قال: نا محمَّد بن عليّ بن الحسن الصوفي (٣)، قال: نا علي بن محمَّد بن ماهان (٤)، قال: نا) (٥)] (٦) عصمة بن محمَّد (٧)، قال: نا موسى بن عقبة (٨)، عن صالح (٩) مولى التوأمة، عن أبي هريرة قال:\n_________\n(١) فِي (ح): أنبأني.\n(٢) هو ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) محمَّد بن عليّ بن الحسن بن عليّ الدينوري الصوفي أبو بكر.\nحدث عن أبي مسلم الكجي، وأبي شعيب الحراني، وعبد الله بن محمَّد بن بيان، وإبراهيم بن زهير الحلواني وغيرهم.\nحدث عنه أبو عبد الله الحسين بن محمَّد بن فنجويه، وأبو الحسن محمَّد بن أَحْمد بن رزق البزار وغيرهم، ذكره صالح بن أَحْمد فِي \"طبقات الهمذانيين\" وقال: كان شيخًا فاضلًا ثِقَة، وكان يشبه أهل العلم بالله صدوقًا، قدم بغداد سنة (٣٤٩ هـ). ولم تذكر كتب التراجم سنة وفاته.\n\"تاريخ بغداد\" للخطيب ٣/ ٨٢، \"الأنساب\" للسمعاني ٥/ ٤٥٦، \"توضيح المشتبه\" لابن ناصر الدين ١/ ٢٠٢.\n(٤) علي بن محمَّد بن ماهان، لم أجد له ترجمة.\n(٥) زيادة من (ش)، (ح)، (ز)، وفي (ش): محمَّد بن عليّ نا علي بن الحسن الصوفي.\n(٦) ما بين المعقوفين ساقط من (أ).\n(٧) عصمة بن محمَّد بن فضالة بن عبيد الأَنْصَارِيّ المدنِيُّ.\nقال أبو حاتم: ليس بقوي. قال الدارقطني وغيره: متروك. وقال يحيى بن معين: كذاب يضع الحديث. وقال الذهبي: تركوه.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٠، \"تاريخ بغداد\" للخطيب ١٢/ ٢٨٦، \"ديوان الضعفاء\" للذهبي ٢/ ١٥٥، \"لسان الميزان\" لابن حجر ٤/ ١٧٠.\n(٨) موسى بن عقبة، ثِقَة.\n(٩) ساقطة من (أ). =","vol":"5","page":346},{"text":"قال رسول الله - ﷺ -: \"إذا كان يوم القيامة يأتي (١) الله ﷿ فِي ظلل من الغمام والملائكة (٢)، فيتكلم بكلام طلق ذلق (٣)، فيقول: أنصتوا،\n_________\n= وهو: صالح بن نبهان وهو: ابن أبي صالح مولى التوأمة بنت أمية بن خلف المدينيّ.\nقال العجلي: ثِقَة. قال ابن معين: ثِقَة حجة، قيل له: إن مالكًا ترك السماع منه؟ فقال: إن مالكًا أدركه بعد أن كبر وخرف، والثوري إنما أدركه بعد ما خرف، وسمع منه أحاديث منكرات، ولكن ابن أبي ذئب سمع منه قبل أن يخرف. وقال الإِمام أَحْمد: روى عنه أكابر أهل المدينة، هو صالح الحديث، ما أعلم به بأسًا. وقال سفيان بن عيينة: لقيته سنة خمس أوست وعشرين ومائة أو نحوها، وقد تغير، ولقيه الثَّوريّ بعدي. وقال ابن عدي: لا بأس به إذا سمعوا منه قديمًا، . . فأما من سمع منه بأخرة فإنَّه سمع وهو مختلط. ولا أعرف له حديثًا منكرًا إذا روى عنه ثِقَة.\nوقال ابن الكيال: وكذلك سمع منه قديمًا أسيد بن أبي أسيد، وسعيد بن أبي أَيُّوب، وعبد الله بن عليّ الإفريقي، وعمارة بن غزية، وموسى بن عقبة. وقال أبو زرعة، والنَّسائيّ: ضعيف. وقال أبو حاتم: ليس بالقوي. قال ابن حجر: صدوق اختلط، وقد أخطأ من زعم أن البخاري أخرج له. تُوفِّي بعد سنة (١٢٥ هـ).\n\"معرفة الثِّقات\" للعجلي (ص ٢٢٧)، \"العلل ومعرفة الرجال\" للإمام أَحْمد ٢/ ٤٩١، ٣/ ١١٥، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤١٦، \"الضعفاء والمتروكين\" للنسائي (ص ١٩٥)، \"الكامل\" لابن عدي ٤/ ٥٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٠١ \"تقريب التهذيب\" لابن حجر (٢٨٩٢)، \"الكواكب النيرات فِي معرفة من اختلط من الرواة الثِّقات\" لابن الكيال (ص ٢٥٨).\n(١) فِي (ش)، (ح): أتى.\n(٢) ساقطة من (أ).\n(٣) ذُلَقٌ طُلَقٌ: فصيح بليغ، ويقال: طَلِقٌ ذُلِقٌ، وطُلُقٌ ذَلُقٌ، وطَلِيق ذليق، ويراد بالجميع المَضاء والنفاذ، وذَلْق كل شيء: حده.\n\"النهاية\" لابن الأثير ٢/ ١٦٥.","vol":"5","page":347},{"text":"فطالما أنصت لكم منذ خلقتكم، أرى أعمالكم، وأسمع أقوالكم (١) وإنما هي صحائفكم تقرأ عليكم، فمن وجد خيرًا، فليحمد الله سبحانه، ومن وجد غير ذلك؛ فلا يلومن إلَّا نفسه\" (٢).\n_________\n(١) فِي (ش)، (ح): قولكم. وفي (أ): أقوالهم.\n(٢) [٤٢٤] الحكم على الإسناد:\nفِي إسناده علي بن محمَّد بن ماهان لم أجد له ترجمة، وفيه عصمة بن محمَّد متروك وقد اتهم.\nالتخريج:\nلم أجده من هذا الطريق، وهو جزء من حديث أبي هريرة الطَّويل، المعروف بحديث الصور.\nرواه إسحاق بن راهويه فِي \"مسنده\" ١/ ٨٤، (١٠) والطبري فِي \"جامع البيان\" ٢/ ٣٣٠ وابن أبي الدنيا فِي \"الأهوال\" (ص ٢٠٧) (١٩٨)، (ص ٢٣٣) (٢٢٢) والطبراني فِي \"الأحاديث الطوال\" الملحق بـ \"المعجم الكبير\" ٢٥/ ٢٦٦ (٣٦) وأبو الشيخ فِي \"العظمةَ\" ٣/ ٨٢١ - ٨٣٩ (٣٨٦ - ٣٨٨) والبيهقي فِي \"البعث والنشور\" (ص ٣٣٦) (٦٠٩) وعزاه ابن كثير فِي \"النهاية فِي الفتن والملاحم\" ١/ ٢٧٠ إِلَى أبي يعلى فِي \"مسنده\".\nوعزاه السيوطي إِلَى عبد بن حميد، وعلي بن سعيد فِي كتاب \"الطاعة والعصيان\"، وأبو الحسن القطَّان، وأبو موسى المدينيّ كلاهما فِي \"المطولات\" وابن المنذر، وابن أبي حاتم. \"الدر المنثور\" ٧/ ٢٥٦.\nوقال ابن كثير: وهو حديث مشهور رواه جماعات من الأئمة فِي كتبهم. . من طرق متعددة عن إسماعيل بن رافع قاص أهل المدينة، وقد تكلم فيه بسببه، وفي بعض سياقه نكارة، واختلاف. . وإسماعيل بن رافع المدينيّ ليس فِي الوضاعين، وكأنه جمع هذا الحديث من طرق وأماكن متفرقة، فجمعه وساقه سياقة واحدة، فكان يقص به على أهل المدينة، وقد حضره جماعة من أعيان النَّاس فِي عصره، ورواه عنه جماعة من الكبار كأبي عاصم النَّبِيل، والوليد بن مسلم، ومكيّ بن إبراهيم، ومحمَّد بن شعيب بن شابور، وعبدة بن سليمان وغيرهم.\n\"النهاية فِي الفتن والملاحم\" ١/ ٢٧٨. =","vol":"5","page":348},{"text":"﴿وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ﴾ (١). (قرأ ابن عامر، وحمزة، والكسائي (ترجع الأمور) بفتح التاء وكسر الجيم حيث وقع) (٢).\n\n<span data-type=\"title\" id=toc-583>٢١١ </span>- (قوله ﷿) (٣): ﴿سَلْ بَنِي إِسْرَائِيلَ﴾\nأي: سل (٤) يَا محمَّد يهود أهل (٥) المدينة ﴿كَمْ آتَيْنَاهُمْ﴾ أي (٦): (أعطينا آباءهم) (٧) وأسلافهم. ﴿مِنْ آيَةٍ بَيِّنَةٍ﴾: علامة واضحة، مثل: العصا، واليد البيضاء (٨)، وفلق (٩) البحر وغيرها. ﴿وَمَنْ يُبَدِّلْ نِعْمَةَ اللَّهِ﴾: يغير كتاب الله ﴿مِنْ بَعْدِ مَا جَاءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾.\n* * *\n_________\n= وقال ابن حجر: ومداره على إسماعيل بن رافع، واضطرب فِي سنده مع ضعفه، فرواه عن محمَّد بن كعب القرظي تارة بلا واسطة، وتارة بواسطة رجل مبهم، ومحمَّد عن أبي هريرة تارة بلا واسطة وتارة بواسطة رجل من الْأَنصار مبهم أَيضًا. . وقد صحح الحديث من طريق إسماعيل بن رافع القاضي أبو بكر بن العربي فِي \"سراجه\" وتبعه القرطبي فِي \"التذكرة\" وقول عبد الحق فِي تضعيفه أولى، وضعفه قبله البيهقي.\n\"فتح الباري\" ١١/ ٣٦٨ - ٣٦٩.\n(١) فِي (ش)، (أ) زيادة: ﴿وَقُضِيَ الْأَمْرُ﴾.\n(٢) ما بين القوسين ساقط من (ش)، (ح)، (أ).\n(٣) ساقطة من (ش).\n(٤) ساقطة من (ح).\n(٥) ساقطة من (أ).\n(٦) ساقطة من جميع النسخ، والمثبت من (س).\n(٧) فِي (ش)، (أ): أعطيناهم وآباءهم. وفي (ح): أعطيناهم آباءهم.\n(٨) ساقطة من (ش).\n(٩) فِي (ش): وفالق.","vol":"5","page":349},{"text":"<span data-type=\"title\" id=toc-584>٢١٢ </span>- (قوله تعالى) (١): ﴿زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا﴾ الآية (٢).\nقال بعضهم: نزلت هذِه الآية فِي مشركي العرب: أبي جهل وأصحابه كانوا يتنعمون بما بسط لهم (٣) فِي الدنيا من المال، ويكذبون بالمعاد، (ويسخرون من المُؤْمنين) (٤) الذين يرفضون الدنيا، ويقبلون على الطاعة، والعبادة لفقرهم (٥)، فيقولون: لو كان محمَّد نبيًّا لاتّبعه أشرافنا (٦)، والله ما اتبعه (٧) إلَّا الفقراء مثل: ابن مسعود، وعمار، وصهيب، وسالم، وعامر بن فهيرة (٨)، وأبي عبيدة ابن الجراح (٩)،\n_________\n(١) ساقطة من (ش)، (ح)، (أ).\n(٢) ساقطة من (أ).\n(٣) فِي (ز): عليهم.\n(٤) فِي (ش): ﴿وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُوا﴾ يعني المُؤْمنين. وفي (أ): ﴿وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُوا﴾ ويسخرون من المُؤْمنين.\n(٥) من (أ).\n(٦) فِي (ح): أشرافه.\n(٧) فِي (أ): تبعه.\n(٨) عامر بن فهيرة مولى أبي بكر الصديق أبو عمرو.\nأسلم قبل أن يدخل رسول الله -ﷺ- دار الأرقم وهو مملوك، واشتراه أبو بكر الصديق، فأعتقه، هاجر مع النَّبِيّ -ﷺ- وأبي بكر، شهد بدرًا وأحدًا، واستشهد فِي سرية بئر معونة سنة (٤ هـ).\n\"معرفة الصحابة\" لأبي نعيم ٤/ ٢٠٥١، \"الاستيعاب\" لابن عبد البر ٢/ ٧٩٦، \"أسد الغابة\" لابن الأثير ٣/ ٩٠، \"الإصابة\" لابن حجر ٤/ ١٤.\n(٩) عامر بن عبد الله بن الجراح بن هلال الفهري القُرشيّ أبو عبيدة. =","vol":"5","page":350},{"text":"وبلال (١)، وخباب (٢)، وأمثالهم، وهذا معنى رواية الكلبي (٣)، عن أبي صالح (٤)، عن ابن عباس (٥).\n_________\n= أحد السابقين الأولين، هاجر الهجرتين، وشهد بدرًا وأحدًا، والمشاهد كلها، وهو أحد العشرة المشهود لهم بالجنة. وفيه قال الرسول - ﷺ -: \"لكل أمة أمين، وأمين هذِه الأمة أبو عبيدة بن الجراح\"، تُوفِّي فِي طاعون عمواس سنة (١٨ هـ). \"الاستيعاب\" لابن عبد البر ٢/ ٧٩٢، \"أسد الغابة\" لابن الأثير ٣/ ٨٤، \"الإصابة\" لابن حجر ٤/ ١١.\n(١) بلال بن رباح، وهو ابن حمامة مولى بني جمح، ثم مولى أبي بكر الصديق، أبو عبد الله، وقيل غير ذلك، مؤذن رسول الله - ﷺ -، من السابقين الأولين، المعذبين فِي الله ﷿، شهد بدرًا، والمشاهد كلها. تُوفِّي بدمشق سنة (٢٠ هـ).\n\"الاستيعاب\" لابن عبد البر ١/ ١٧٨، \"أسد الغابة\" لابن الأثير ١/ ٢٠٦، \"الكاشف\" للذهبي (٦٥٧)، \"الإصابة\" لابن حجر ١/ ١٧٠.\n(٢) خباب بن الأرت بن جندلة بن سعد التَّمِيمِيّ نسبًا، الخُزَاعِيّ ولاء، الزهري حليفًا، أبو عبد الله وقيل غير ذلك، من السابقين الأولين، أسلم قبل أن يدخل رسول الله - ﷺ - دار الأرقم، وكان أحد المستضعفين الذين يعذبون بمكة، شهد بدرًا والمشاهد كلها. سكن الكوفة، وبها تُوفِّي سنة (٣٧ هـ).\n\"التاريخ الكبير\" للبخاري ٣/ ٢١٥، \"الاستيعاب\" لابن عبد البر ٢/ ٤٣٧، \"أسد الغابة\" لابن الأثير ٢/ ٦٨، \"الإصابة\" لابن حجر ٢/ ١٠١.\n(٣) محمَّد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٤) باذام، مولى أم هانئ، ضعيف يرسل.\n(٥) الحكم على الإسناد:\nإسناده ضعيف جدًّا وقد تقدم.\nالتخريج:\nذكره البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤٢، والسمعاني فِي \"تفسير القرآن\" ٢/ ٢٦٣، وابن الجوزي فِي \"زاد المسير\" ١/ ٢٢٨، وأبو حيان فِي \"البحر المحيط\" ٢/ ١٣٨، وعزاه السمرقندي فِي \"بحر العلوم\" ١/ ١٩٨ إِلَى الكلبي. =","vol":"5","page":351},{"text":"وقال مقاتل: نزلت فِي المنافقين عبد الله بن أبي وأصحابه، كانوا يتنعمون فِي الدنيا ويسخرون من ضعفاء المُؤْمنين، وفقراء المهاجرين، ويقولون: انظروا إِلَى هؤلاء الذين يزعم محمَّد أنَّه يغلب بهم (١). وقال عطاء: نزلت فِي علماء اليهود، ورؤسائهم) (٢) من بني قريظة والنضير وقينقاع سخروا من فقراء المهاجرين، فوعدهم الله ﷿ أن يعطيهم أموال بني قريظة والنضير (٣) بغير قتال بأسهل شيء وأيسره (٤)، فقال ﴿زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا﴾ قرأ مجاهد، وحميد: (زَيَن) بفتح الزاي والياء على معنى: زينها الله لهم (٥)، وإنما (ذكر\n_________\n= وقد روى الطبري فِي \"جامع البيان\" ٢/ ٣٣٣ نحوه من طريق ابن جريج عن عكرمة. وفي السند: سنيد، وقد ضعف. وابن جريج لم يسمع من عكرمة كما تقدم.\n(١) \"تفسير مقاتل\" ١/ ١٠٥، وانظر \"زاد المسير\" لابن الجوزي ١/ ٢٢٨، \"البحر المحيط\" لأبي حيان ٢/ ١٣٨.\n(٢) فِي (ش)، (ح): فِي رؤساء اليهود وعلمائهم.\n(٣) فِي (س)، (ش)، (ح): النظير.\n(٤) فِي (س): وأيسر.\nوذكره البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤٢، وابن الجوزي فِي \"زاد المسير\" ١/ ٢٢٨، وأبو حيان فِي \"البحر المحيط\" ٢/ ١٣٨.\n(٥) ساقطة من (ش)، (أ).\nوعزاها إليهما النحاس فِي \"إعراب القرآن\" ١/ ٣٠٣ والهذلي فِي \"الكامل فِي القراءات الخمسين\" (١٦٨ أ) وأبو حيان فِي \"البحر المحيط\" ٢/ ٣٥٣، والقرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٢٨.\nوعزاها إِلَى مجاهد الفراء فِي \"معاني القرآن\" ١/ ١٣١، وابن خالويه فِي \"مختصر فِي شواذ القرآن\" (ص ٢٠)، والكرماني فِي \"شواذ القراءة\" (٣٨ أ). =","vol":"5","page":352},{"text":"الفعل) (١) لمعنيين:\nأحدهما: أن (٢) تأنيث الحياة ليس بحقيقي؛ لأن معنى الحياة، والبقاء، والعيش واحد.\nوالآخر: أنَّه فصل بين الاسم (٣) المؤنث (٤) والفعل، فساغ فيه التذكير (٥)، كقول الشَّاعر:\nإنَّ امرأً غَرَّهُ منكن واحدةٌ ... بعدي وبعدك فِي الدنيا لمغرورُ (٦)\nقوله (٧): ﴿وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُوا﴾ لفقرهم.\n_________\n= قال السمعاني فِي \"تفسير القرآن\": وقال الأكثرون: المزين هو الله تعالى، والتزيين من الله: هو أنَّه خلق الأشياء الحسنة، والمناظر المعجبة، فنظر الخلق إليها بأكثر من قدرها، فأعجبتهم ففتنوا بها.\nوبنحوه قال البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤٢.\n(١) فِي (أ): ذكره.\n(٢) ساقطة من (أ).\n(٣) فِي (ح): اسم.\n(٤) ساقطة من (أ).\n(٥) \"معاني القرآن\" للزجاج ١/ ٢٨١، \"إملاء ما من به الرحمن\" للعكبري ١/ ٩٠، \"البحر المحيط\" لأبي حيان ٢/ ١٣٨.\n(٦) البيت فِي \"الخصائص\" لابن جني ٢/ ٤١٤ و\"الإنصاف فِي مسائل الخلاف\" لابن الأنباري ١/ ١٧٤، \"لسان العرب\" لابن منظور ١٠/ ٤١ (غرر)، \"همع الهوامع\" للسيوطي ٦/ ١٦٥ دون نسبة لأحد.\n(٧) ساقطة من (ح)، (ز).","vol":"5","page":353},{"text":"[٤٢٥] أخبرنا أبو القاسم (١) (يعقوب بن أَحْمد) (٢) العروضي، قال: أنا (أبو بكر) (٣) محمَّد بن عبد الله العُماني (٤)، قال: أنا أبو القاسم عبد الله بن أَحْمد الطَّائيّ (٥)، قال: حَدَّثني أبي (٦)، قال: حدثنا علي بن موسى الرضا (٧)، قال: أخبرني أبي: موسى بن جعفر (٨)، عن أَبيه: جعفر بن محمَّد (٩)، عن أَبيه (١٠)، عن جده (١١): علي بن الحسين (١٢) (عن أَبيه (١٣)، عن جده) (١٤) علي بن أبي طالب ﵇ قال: قال رسول الله - ﷺ -: \"من استذل مؤمنًا أو مؤمنة، أو حقره لفقره، أو قلة ذات يده؛ شهره الله ﷿ يوم القيامة\n_________\n(١) بعدها فِي (ح): العروضي وهو.\n(٢) ساقطة من (ح). ولم أجد ليعقوب هذا ترجمة.\n(٣) من (ش)، (ح)، (أ).\n(٤) فِي (ش): العمان.\nوهو محدث أصحاب الرأي، لولا مجون كان فيه.\n(٥) يروي عن أَبيه عن أهل البيت نسخة كلها موضوعة.\n(٦) أَحْمد بن عامر بن سليمان الطَّائيّ، يروي عن أهل البيت نسخة كلها موضوعة.\n(٧) صدوق، والخلل ممن روى عنه.\n(٨) صدوق، عابد.\n(٩) أبو عبد الله، الصادق، صدوق، فقيه، إمام.\n(١٠) محمَّد بن عليّ الباقر، ثِقَة.\n(١١) ساقطة من (أ).\n(١٢) علي بن الحسين، زين العابدين، ثِقَة، ثبت.\n(١٣) الحسين بن عليّ بن أبي طالب - ﵄ -.\n(١٤) فِي (أ): عن أَبيه الحسين عن أَبيه.","vol":"5","page":354},{"text":"ثم يفضحه، ومن بهت مؤمنًا أو مؤمنةً، (أو قال) (١) فيه ما ليس فيه أقامه الله ﷿ على تل من نار جهنم (٢) حتَّى يخرج مما قاله (٣) فيه. وإن المؤمن أعظم عند الله ﷿ وأكرم عليه من ملك مقرب وليس شيء أحبّ إِلَى الله ﷿ من مؤمن تائب، أو مؤمنة تائبة، وإن المؤمن يُعرف فِي السماء كما يَعْرِف الرَّجل أهله وولده\" (٤).\n_________\n(١) فِي (ح): وقال.\n(٢) من (ش).\n(٣) فِي (أ): قال.\n(٤) [٤٢٥] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع. والمتهم به عبد الله بن أَحْمد بن عامر أو أبوه.\nالتخريج:\nالحديث فِي صحيفة علي بن موسى الرضا الملحقة بكتاب \"مسند الإِمام زيد\" (ص ٤٧٢ - ٤٧٤) ورويت هذِه الصحيفة من طريق البيهقي، عن أبي القاسم المفسر، عن إبراهيم بن جعدة، عن أبي القاسم عبد الله بن أَحْمد بن عامر الطَّائيّ به. (ص ٤٣٩).\nوذكره القرطبي \"الجامع لأحكام القرآن\" ٣/ ٢١.\nوذكر الجزء الأول ابن عراق الكناني فِي \"تنزيه الشريعة\" ٢/ ٣١٦ وعزاه إِلَى ابن لال من حديث على من طريق داود بن سليمان الغازي.\nقال الذهبي: شيخ كذاب له نسخة موضوعة عن علي بن موسى الرضا.\n\"ميزان الاعتدال\" للذهبي ٢/ ٨، \"لسان الميزان\" لابن حجر ٢/ ٤١٧.\nوذكر الجزء الثاني المتقي الهندي، وعزاه إِلَى ابن النجار، عن علي.\n\"كنز العمال\" ٣/ ٥٦٤ (٧٩٢٤).\nوقد روى أبو داود فِي كتاب الأقضية، باب فيمن يعين على خصومة من غير أن يعلم أمرها (٣٥٩٧)، والإمام أَحْمد فِي \"مسنده\" ٢/ ٧٠، (٥٣٨٥) والطبراني فِي \"المعجم الأوسط\" ٦/ ٣٠٩ (٦٤٩١)، وأبو الشيخ فِي \"التوبيخ والتنبيه\" =","vol":"5","page":355},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= (ص ٢٤١ - ٢٤٣) (٢٢١ - ٢٢٣)، والحاكم فِي \"المستدرك\" ٢/ ٣٢ وقال: صحيح الإسناد، والبيهقي فِي \"السنن الكبرى\" ٦/ ٨٢، وفي \"شعب الإيمان\" ٥/ ٣٠٤ - ٣٠٥ (٦٧٣٥، ٦٧٣٦) كلهم عن ابن عمر مرفوعًا بلفظ: \"ومن قال فِي مؤمن ما ليس فيه أسكنه ردغة الخبال حتَّى يخرج مما قال\" وعند أبي الشيخ والطبراني: \"من بهت مؤمنًا أو مؤمنة. . \" قال المنذري: رواه أبو داود واللفظ له، والطبراني بإسناد جيد نحوه.\n\"الترغيب والترهيب\" ٣/ ١٩٨.\nوروى ابن ماجه فِي كتاب الفتن، باب المسلمون فِي ذمة الله (٣٩٤٧)، والطبراني فِي \"المعجم الأوسط\" ٦/ ٣٦٧ (٦٦٣٤)، وابن عدي فِي \"الكامل\" ٧/ ٢٦٧، والبيهقي فِي \"شعب الإيمان\" ١/ ١٧٤ (١٥٢) كلهم عن أبي المهزم، عن أبي هريرة مرفوعًا بلفظ: \"المؤمن أكرم على الله ﷿ من بعض ملائكته\" هذا لفظ ابن ماجه.\nقال البيهقي: كذا رواه أبو المهزم، عن أبي هريرة، وأبو المهزم متروك.\n\"شعب الإيمان\" ١/ ١٧٤.\nوقال البوصيري: إسناد ضعيف؛ لضعف يزيد بن سفيان.\n\"مصباح الزجاجة\" ٢/ ٢٨٨ (١٣٨٥).\nوروى الطبراني فِي \"المعجم الصغير\" ٢/ ١٢٥ (٨٩٧)، وفي \"المعجم الأوسط\" ٦/ ١٦١ (٦٠٨٤)، ٨/ ١٨٨ (٨٣٥٦) مختصرًا، والبيهقي فِي \"شعب الإيمان\" ١/ ١٧٤ (١٥٣)، والخطيب فِي \"تاريخ بغداد\" ٤/ ٤٥ كلهم عن عبد الله بن عمرو قال: قال رسول الله -ﷺ-: \"ما من شيء أكرم على ﷿ من ابن آدَمَ\". قال: قيل يَا رسول الله، ولا الملائكة؟ قال: \"الملائكة مجبورون بمنزلة الشَّمس والقمر\".\nقال البيهقي: تفرد به عبيد الله بن تمام، قال البخاري: عنده عجائب، ورواه غيره عن خالد الحذَّاء موقوفًا على عبد الله بن عمرو، وهو الصحيح.\n\"شعب الإيمان\" ١/ ١٧٤ - ١٧٥ ثم روى الحديث الموقوف ١/ ١٧٥ (١٥٤).\nقال الهيثمي: رواه الطبراني فِي \"الكبير\" وفيه عبيد الله بن تمام، وهو ضعيف.\n\"مجمع الزوائد\" ١/ ٨٢.","vol":"5","page":356},{"text":"[٤٢٦] أخبرنا أبو عمرو الفراتي (١)، قال: أنا أبو موسى (٢)، قال: أنا مسدد (٣)، قال: نا أَحْمد بن إبراهيم الدورقي (٤)، قال: حَدَّثني إبراهيم ابن إسحاق الطالقاني (٥)، قال: نا بقية (٦)،\n_________\n(١) أَحْمد بن أبي، لم يذكر بجرح ولا تعديل.\n(٢) عمران بن موسى الخبوشاني، قال الحاكم: كان شيخًا يشبه المشايخ.\n(٣) مسدد بن قَطَن، ثِقَة.\n(٤) أَحْمد بن إبراهيم بن كثير بن زيد الدورقي النكري، أبو عبد الله البغدادي، ثِقَة، حافظ.\nولد سنة (١٦٨ هـ)، وتوفي سنة (٢٤٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٩، \"تهذيب التهذيب\" لابن حجر ١/ ١٣، \"تقريب التهذيب\" لابن حجر (٣).\n(٥) إبراهيم بن إسحاق بن عيسى البناني مولاهم، أبو إسحاق الطالقاني، نزيل مرو، وربما نسب إِلَى جده. قال يعقوب بن شيبة: ثِقَة ثبت، يقول بالإرجاء. وقال يحيى ابن معين: ثِقَة. وفي موضع آخر: ليس به بأس. وقال أبو حاتم: صدوق. وذكره ابن حبان فِي \"الثِّقات\" وقال: يخطئ ويخالف. وقال إبراهيم بن عبد الرحمن الدَّارميّ: روى عن ابن المبارك أحاديث غرائب. وقال ابن حجر: صدوق، يغرب. تُوفِّي بمرو سنة (٢١٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٨٦، \"الثِّقات\" لابن حبان ٨/ ٦٨، \"تاريخ بغداد\" للخطيب ٦/ ٢٤، \"تهذيب التهذيب\" لابن حجر ١/ ٥٨، \"تقريب التهذيب\" لابن حجر (١٤٥).\n(٦) بقية بن الوليد بن صائد بن كعب الكلاعي الميتمي، أبو يُحْمِد الحمصي.\nقال الحاكم: ثِقَة، مأمون. وقال يحيى بن معين: إذا حدث عن الثِّقات مثل: صفوان بن عمرو وغيره، فاقبلوه، وأما إذا حدث عن أولئك المجهولين فلا. وبنحوه قال ابن المبارك، والإمام أَحْمد، ويعقوب بن شيبة، وأبو زرعة، والعجلي، وأبو أَحْمد الحاكم. وقال ابن المدينيّ: صالح فيما يروي عن أهل الشَّام، وأما عن أهل الحجاز والعراق فضعيف جدًّا. وقال الإمام أَحْمد: توهمت =","vol":"5","page":357},{"text":"عن إبراهيم بن أدهم (١)، قال: حَدَّثني عباد بن كثير بن (٢) قيس (٣)، قال: جاء رجل عليه بزة له، فقعد إِلَى رسول الله - ﷺ -، فجاء رجل\n_________\n= أن بقية لا يحدث المناكير إلَّا عن المجاهيل، فإذا هو يحدث المناكير عن المشاهير، فعلمت من أين أتي -قال ابن حجر: قلت: من التدليس- وقال النَّسائيّ: إذا قال: حدثنا وأخبرنا، فهو ثِقَة، وإذا قال: عن فلان، فلا يؤخذ عنه؛ لأنه لا يدري عمن أخذه. وقال ابن حبان: فرأيته ثِقَة مأمونًا لكنه كان مدلسًا، دلس عن عبيد الله بن عمر، ومالك، وشعبة، ما أخذه عن مثل المجاشع بن عمرو، والسري بن عبد الحميد، وعمر بن موسى الميتمي، وأشباههم، فروى عن أولئك الثِّقات الذين رآهم ما سمع من هؤلاء الضعفاء عنهم. قال أبو حاتم: يكتب حديثه ولا يحتج به. وذكره فِي المدلسين: العلائي، وسبط ابن العجمي، وابن حجر، وجعلوه فِي المرتبة الرابعة. قال ابن حجر: صدوق، كثير التدليس عن الضعفاء. ولد سنة (١١٠ هـ). وتوفي سنة (١٩٧ هـ) أو (١٩٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٣٤، \"المجروحين\" لابن حبان ١/ ٢٠٠، \"سؤالات مسعود السجزي للحاكم\" (ص ٩٣) \"تاريخ بغداد\" للخطيب ٧/ ١٢٣، \"جامع التحصيل\" للعلائي (ص ١٠٥، ١١٣)، \"تهذيب التهذيب\" لابن حجر ١/ ٢٣٩، \"تعريف أهل التقديس\" لابن حجر (ص ١٦٣)، \"تقريب التهذيب\" لابن حجر (٧٣٤)، \"التبيين لأسماء المدلسين\" لسبط ابن العجمي (ص ١٦، ٦٦).\n(١) أبو إسحاق البلخي، صدوق.\n(٢) فِي (أ): عن.\n(٣) عباد بن كثير.\nإما أن يكون الثَّقَفيّ البَصْرِيّ، فقد ذكره المزي فِي شيوخ إبراهيم بن أدهم، وذكر إبراهيم بن أدهم فِي تلامذته، وقد تُوفِّي بعد (١٤٠ هـ)، وإبراهيم بن أدهم تُوفِّي سنة (١٦٢ هـ). وهو متروك.\nأو يكون التَّمِيمِيّ الرملي الفلسطيني. وقال بعضهم: عباد بن كثير بن قيس، وهو يوافق ما ورد عند المصنف، لكن لم يذكره المزي فِي شيوخ إبراهيم بن أدهم. ووفاته كما قال الذهبي بعد السبعين ومائة، وهو ضعيف. =","vol":"5","page":358},{"text":"عليه أطمار له (١)، فقعد إِلَى رسول الله - ﷺ -، فقال الغني بثيابه، فضمها إليه، فقال النَّبِيّ - ﷺ -: \"أكل هذا تقذر (٢) من أخيك المسلم؟ ! أكنت تحسب أن يصيبه من غناك شيء، أو يصيبك من فقره شيء؟ ! \" فقال الغني: معذرة إِلَى الله ورسوله؛ إن النفس لأمارة بالسوء، وشيطان (٣) يكيدني، اشهد يَا رسول الله أن نصف مالي له.\nفقال الرَّجل: ما أريد ذلك. فقال له (٤) النَّبِيّ -ﷺ-: \"ولِمَ؟ \" قال: إنِّي (٥) أخاف أن يفسد قلبي كما أفسد (٦) قلبه (٧).\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٨٤، ٨٥، \"الكامل\" لابن عدي ٤/ ٣٣٣، ٣٣٦، \"تهذيب الكمال\" للمزي ٢/ ٢٧، ١٤/ ١٤٥، ١٤/ ١٥٠ \"ميزان الاعتدال\" للذهبي ٢/ ٣٧٠ - ٣٧١، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٨٠، ٢٨١، \"تقريب التهذيب\" لابن حجر (٣١٣٩، ٣١٤٠).\n(١) ساقطة من (ح).\nالطِّمْر: الثوب الخَلِق.\n\"النهاية\" لابن الأثير ٣/ ١٣٨.\n(٢) فِي (س): تقزز. والمثبت من هامش (س)، (أ). وفي (ش)، (ح)، (ز): تقذرًا. وفي هامش (ز): تقززًا.\n(٣) فِي (ح): والشيطان. وفي (أ): وشيطاني.\n(٤) ساقطة من (ز)، (أ).\n(٥) فِي (أ): لأني.\n(٦) فِي (أ): فسد.\n(٧) [٤٢٦] الحكم على الإسناد:\nفِي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه عباد بن كثير إن كان الثَّقَفيّ البَصْرِيّ فمتروك، وإن كان الرملي فضعيف، وبقية يدلس عن\"الضعفاء\" وقد عنعن، وهو مرسل أو معضل. =","vol":"5","page":359},{"text":"وقال أبو بكر الصديق - ﵁ -: لا تحقرن أحدًا من المسلمين إن (١) صغير المسلمين عند الله كبير (٢).\nوقال يحيى بن معاذ: بئس القوم قوم إن استغنى بينهم المؤمن حسدوه، وإن افتقر بينهم استذلوه (٣).\n﴿وَالَّذِينَ اتَّقَوْا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ﴾: فِي الدرجة.\n[٤٢٧] أخبرنا عبد الرحمن بن أَحْمد (٤) بن جعفر (٥) والحسن (٦) بن محمَّد بن جعفر (٧)، قالا: أخبرنا حاجب (٨) بن أَحْمد (٩) بن يَرْحُم (١٠)،\n_________\n= التخريج:\nرواه أبو نعيم فِي \"حلية الأولياء\" ٨/ ٥٣ من طريق أَحْمد بن الحسين الحذَّاء قال: حدثنا أَحْمد بن إبراهيم الدورقي به. وقال: كذا رواه إبراهيم عن عباد، مرسلًا.\n(١) فِي جميع النسخ: فإن. والمثبت من (س).\n(٢) عزاه المتقي الهندي إِلَى أبي عبد الرحمن السلمي، عن أبي بكر.\n\"كنز العمال\" ١٦/ ١٦ (٤٣٧٤).\n(٣) لم أجده.\n(٤) فِي (ش): محمَّد.\n(٥) لم أجده.\n(٦) فِي (أ): الحسين.\n(٧) أبو القاسم الحبيبي، مفسر واعظ، تكلم فيه الحاكم.\n(٨) فِي (أ): صاحب.\n(٩) فِي (ح): محمَّد.\n(١٠) فِي (س) و(ش): يَرْجَمَ، والمثبت من (ح)، (ز)، (أ) وهو الصواب. .\nقال الحافظ: رأيت ابن طاهر روى حديثًا من طريقه، وقال عقبة: رواته أثبات ثقات.","vol":"5","page":360},{"text":"قال: نا محمَّد بن حماد (١)، قال: نا أبو معاوية (٢)، عن الأَعمش (٣)، عن زيد بن وهب (٤)، عن أبي ذر، قال: قال لي (٥) رسول الله - ﷺ -: \"يَا أَبا ذر ارفع بصرك إِلَى أرفع رجل فِي المسجد\" فنظرت، فإذا رجل جالس عليه حلة، فقلت: هذا. فقال لي رسول الله -ﷺ-: \"يَا أَبا ذر ارفع بصرك إِلَى أوضع رجل تراه فِي المسجد\". فنظرت، فإذا رجل ضعيف عليه أخلاق، قلت: هذا. فقال رسول الله -ﷺ-: \"والذي نفسي بيده لهذا (٦) عند الله يوم القيامة (٧) أفضل من قراب (٨)\n_________\n(١) محمَّد بن حماد أبو عبد الله الأبيوَرْدي، الزَّاهد، ثِقَة. تُوفِّي سنة (٢٤٨ هـ) أو (٢٤٩ هـ).\n\"الثقات\" لابن حبان ٩/ ٩٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٤٥، \"تقريب التهذيب\" لابن حجر (٥٨٣٠).\n(٢) محمَّد بن خازم، ثِقَة، أحفظ النَّاس لحديث الأَعمش، وقد يهم فِي حديث غيره، وقد رمي بالإرجاء.\n(٣) سليمان بن مهران الأَعمش، ثِقَة، حافظ، لكنه يدلس.\n(٤) زيد بن وهب الجهني أبو سليمان الكُوفيّ.\nأسلم فِي حياة النَّبِيّ - ﷺ -، وهاجر إليه، فقبض - ﷺ -، وهو فِي الطريق، فهو مخضرم، ثِقَة، جليل، لم يصب من قال: فِي حديثه خلل. تُوفِّي بعد (٨٠ هـ).\nوقيل: سنة (٩٦ هـ).\n\"التاريخ الكبير\" للبخاري ٣/ ٤٠٧، \"الاستيعاب\" لابن عبد البر ٢/ ٥٥٩، \"تذكرة الطالب المعلم\" لسبط ابن العجمي (ص ٦٥)، \"تهذيب التهذيب\" لابن حجر ١/ ٦٧١، \"تقريب التهذيب\" لابن حجر (٢١٥٩).\n(٥) ساقطة من (ش)، (أ).\n(٦) فِي (ز): إن لهذا.\n(٧) فِي (ش): فِي يوم القيامة.\n(٨) أي: ما يقارب ملاها وهو مصدر قارب يقارب. \"النهاية\" لابن الأثير ٤/ ٣٤.","vol":"5","page":361},{"text":"الأرض من هذا\" (١).\n_________\n(١) [٤٢٧] الحكم على الإسناد:\nفِي إسناده شيخ المصنف الحسن بن محمَّد لم يذكر بجرح ولا تعديل، والآخر لم أجد له ترجمة، والحديث قد ورد من طرق صحيحة عن أبي معاوية.\nالتخريج:\nرواه الإِمام أَحْمد فِي \"مسنده\" ٥/ ١٧٠، (٢١٤٩٣)، وابن أبي شيبة فِي \"مصنفه\" ١٢/ ١٥٦ (٣٥٣١٩) والبزار فِي مسنده \"البحر الزخار\" ٩/ ٣٩٢ (٣٩٧٩).\nوانظر: \"كشف الأستار\" ٤/ ٢٤٢ (٣٦٢٩) عن محمَّد بن المثنَّى كلهم، عن أبي معاوية به.\nورواه الإِمام أَحْمد فِي \"مسنده\" ٥/ ١٥٧ (٢١٣٩٦)، وابن أبي شيبة فِي الموضع السابق، والبيهقي فِي \"شعب الإيمان\" ٧/ ٣٣٠ (١٠٤٨٠) من طريق يعلي بن عبيد.\nورواه أَيضًا الإِمام أَحْمد ٥/ ١٥٧ (٢١٣٩٦) والبيهقي فِي \"شعب الإيمان\" ٧/ ٣٣٠ (١٠٤٨٠) من طريق ابن نمير.\nورواه الإِمام أَحْمد فِي \"مسنده\" ٥/ ١٥٧ (٢١٣٩٧) عن محمَّد بن عبيد كلهم، عن الأَعمش به، بنحوه.\nولم أجد فِي المصادر السابقة تصريح الأَعمش بالسماع، لكن قال الدكتور عبد الرحمن الفريوائي -محقق كتاب \"الزهد\" لوكيع- بعد أن عزا الحديث \"المصنف ابن أبي شيبة\" من نسخة خطيه: وفي ابن أبي شيبة تصريح بسماع الأَعمش من زيد ابن وهب.\n\"الزهد\" ١/ ٣٧٩.\nورواه وكيع فِي \"الزهد\" ١/ ٣٧٨ (١٤٤)، والإمام أَحْمد فِي \"مسنده\" ٥/ ١٥٧ (٢١٣٩٥)، وفي \"الزهد\" (ص ٥٠) (٤٨)، وابن حبان فِي \"صحيحه\" كما فِي \"الإحسان\" ٢/ ٤٥٦ (٦٨١)، والحارث بن أبي أسامة فِي \"مسنده\" انظر \"بغية الباحث\" (ص ٣٢٩) (١١٠٩) وعنده تصريح الأَعمش بالسماع. والبيهقي فِي \"شعب الإيمان\" ٧/ ٣٢٩ (١٠٤٧٩) كلهم من طريق الأَعمش، عن سليمان بن مسهر، عن خرشة بن الحُر. =","vol":"5","page":362},{"text":"﴿وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ﴾.\nقال ابن عباس: يعني كثيرًا بغير قوت، ولا ميزان (١)، لأن كل ما (٢) دخل عليه الحساب فهو قليل (٣). وقال الضحاك: يعني من غير تبعة يرزقه فِي الدنيا، ولا يحاسبه فِي الآخرة (٤).\nوقيل: إن هذا راجع إِلَى الله تعالى، ثم هو محتمل على هذا القول\n_________\n= ورواه البزار فِي مسنده \"البحر الزخار\" ٩/ ٤١٤ (٤١٨)، وانظر \"كشف الأستار\" ٤/ ٢٤٣ (٣٦٣٠) من طريق الأَعمش، عن إبراهيم التيمي، عن أَبيه.\nورواه الطبراني فِي \"المعجم الأوسط\" ٦/ ٨٢ (٥٨٦٢)، وأبو نعيم فِي \"حلية الأولياء\" ٨/ ١١٥. من طريق الأَعمش، عن المعرور بن سويد كلهم عن أبي ذر به بنحوه، مرفوعًا.\nقال أبو نعيم: حديث ثابت مشهور من حديث الأَعمش.\n\"حلية الأولياء\" ٨/ ١١٦.\nوقال المنذري: رواه أَحْمد بأسانيد رواتها محتج بهم فِي الصحيح.\n\"الترغيب والترهيب\" ٤/ ١٤٩.\nوقال الهيثمي: رواه أَحْمد، والبزار، والطبراني فِي \"الأوسط\" بأسانيد، ورجال أَحْمد وأحد وإسنادي البزار والطبراني رجال الصحيح.\n\"مجمع الزوائد\" ١٠/ ٢٦٥.\n(١) فِي (ش)، (ز): مقدار. وفي (أ): هندام. وفي (ح): بغير وزن ولا مقدار.\n(٢) فِي (ش)، (أ): كلما.\n(٣) روى ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧٥ (١٩٧٨) عن ابن عباس قال: ﴿وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ﴾ قال: تفسيرها: ليس على الله رقيب ولا من يحاسبه.\n(٤) ذكره البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤٣، والقرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٣٠.","vol":"5","page":363},{"text":"معنيين:\nأحدهما: أنَّه (١) لا يعترض عليه، ولا يحاسب (فيما يرزق) (٢)، لا يقال له: لم أعطيت (هذا، وحرمت هذا (٣)؟ ولم أعطيت) (٤) هذا أكثر مما أعطيت هذا؛ لأنه لا شريك له يمانعه، ولا قسيم ينازعه. والمعنى الآخر: أنَّه (٥) لا يخاف نفاد خزائنه؛ فيحتاج إِلَى حساب ما (٦) يخرج منها (إذا كان الحساب من المعطي إنما يكون ليعلم قدر العطاء؛ لئلا يتجاوز فِي عطائه إِلَى) (٧) ما يجحف (٨) به، فهو لا يحتاج إِلَى الحساب؛ لأنه عالم، غني، لا يخاف نفاد خزائنه؛ لأنها بين الكاف والنون (٩).\n_________\n(١) فِي (أ): لأنه.\n(٢) طمس فِي (ح).\n(٣) فِي (ح): ذاك.\n(٤) ما بين القوسين ساقط من (ش).\n(٥) فِي (ح): لأنه.\n(٦) فِي (ش): فما.\n(٧) ما بين القوسين ساقط من (أ).\n(٨) فِي هامش (ح): يضر.\n(٩) روي نحوه عن الرَّبيع بن أنس، رواه ابن أبي حاتم كما عزاه إليه السيوطي.\n\"الدر المنثور\" ١/ ٤٣٥.\nولم أجده فِي المطبوع من \"تفسير القرآن العظيم\" لابن أبي حاتم.\nوانظر أَيضًا: \"جامع البيان\" للطبري ٢/ ٣٣٤، \"تأويلات أهل السنة\" لأبي منصور الماتريدي ١/ ٤٣٩، \"بحر العلوم\" للسمرقندي ١/ ١٩٩، \"تفسير القرآن\" للسمعاني ٢/ ٢٦٤، \"غرائب التفسير وعجائب التأويل\" للكرماني ١/ ٢١٠، \"البحر المحيط\" لأبي حيان ٢/ ١٣٩ - ١٤١.","vol":"5","page":364},{"text":"<span data-type=\"title\" id=toc-585>٢١٣ </span>- (قوله ﷿) (١): ﴿كَانَ النَّاسُ أُمَّةً وَاحِدَةً﴾ (٢)\nقال الحسن وعطاء: كان النَّاس من وقت وفاة آدَمَ إِلَى مبعث نوح ﵉ أمة واحدة (على ملة واحدة، وهي الكفر، كانوا كفارًا كلهم أمثال البهائم، فبعث الله ﷿ نوحًا وإبراهيم وغيرهما من النبيين (٣).\nوقال عكرمة وقتادة: كان النَّاس من وقت آدَمَ إِلَى مبعث نوح ﵉ أمة واحدة) (٤) وكان بين آدَمَ ونوح ﵉ عشرة قرون كلهم على شريعة واحدة من الحق والهدى، ثم اختلفوا فِي زمن نوح، فبعث (٥) الله ﷿ إليهم نوحًا (٦)، وكان أول نبي بُعث، (ثم بَعَثَ) (٧) بعده النبيين (٨).\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) فِي (ش)، (ح) زيادة: الآية. وفي (أ) زيادة: ﴿فَبَعَثَ اللَّهُ النَّبِيِّينَ﴾.\n(٣) قول الحسن ذكره الماوردي فِي \"النكت والعيون\" ١/ ٢٧١، والبغوي فِي \"معالم التنزيل\" ١/ ٢٤٣، والنيسابوري فِي \"غرائب القرآن\" ٢/ ٢١٣.\nوقول عطاء ذكره الواحدي فِي \"الوسيط\" ١/ ٣١٥، والبغوي فِي \"معالم التنزيل\" ١/ ٢٤٣، والنيسابوري فِي \"غرائب القرآن\" ٢/ ٢١٣.\n(٤) ما بين القوسين زيادة من (ش)، (ح)، (أ). والزيادة فِي (أ) هي: أي: على ملة واحدة وهي الكفر، أمثال البهائم فبعث الله تعالى نوحًا وغيره. وقال عكرمة وقتادة.\n(٥) فِي (أ): فبعثه.\n(٦) ساقطة من (أ).\n(٧) ساقطة من (ش).\n(٨) فِي (ش)، (أ): النبيون. =","vol":"5","page":365},{"text":"وقال الكلبي والواقدي (١): هم أهل سفينة نوح ﵇ كانوا مؤمنين\n_________\n= وقول قتادة رواه الطبري فِي \"جامع البيان\" ٢/ ٣٣٤، وفي \"تاريخ الرسل والملوك\" ١/ ١٧٨، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٢/ ٣٧٦ (١٩٨٥، ١٩٨٧، ١٩٨٩).\nوعزاه السيوطي فِي \"الدر المنثور\" ١/ ٤٣٦ إِلَى عبد بن حميد.\nوذكره الجصاص فِي \"أحكام القرآن\" ١/ ٣١٩. وسيأتي نحوه من روايته عن ابن عباس.\nوقول عكرمة ذكره الماوردي فِي \"النكت والعيون\" ١/ ٢٧١، والبغوي فِي \"معالم التنزيل\" ١/ ٢٣، وأبو حيان فِي \"البحر المحيط\" ٢/ ١٤٤.\n(١) محمَّد بن عمر بن واقد الواقديّ الأسلمي مولاهم، أبو عبد الله المدنِيُّ.\nأحد الأعلام، متروك مع سعة علمه. قال الذهبي: استقر الإجماع على وهن الواقديّ. وقال الخَطيب: قدم بغداد، وولي قضاء الجانب الشرقي فيها، وهو ممن طبق شرق الأرض وغربها ذكرُه، ولم يخف على أحد عرف أخبار النَّاس أمره، وسارت الركبان بكتبه فِي فنون العلم. . وكان جوادًا، كريمًا، مشهورًا بالسخاء. وقال الذهبي أَيضًا: وقد تقرر أن الواقديّ ضعيف، يحتاج إليه فِي الغزوات، والتاريخ. ولد سنة (١٣٠ هـ). وتوفي سنة (٢٠٧ هـ).\n\"أخبار القضاة\" لوكيع ٣/ ٢٧٠، \"تاريخ بغداد\" للخطيب ٣/ ٣، \"ميزان الاعتدال\" للذهبي ٣/ ٦٦٢، \"سير أعلام النبلاء\" للذهبي ٩/ ٤٥٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٥٦، \"تقريب التهذيب\" لابن حجر (٦١٧٥).\nقلت: وإذا أُطلق الواقديّ فيراد به محمَّد بن عمر صاحب \"المغازي\" المشهور الذي تقدمت ترجمته، لكن الذي يظهر لي أن الثعلبي يقصد: علي بن الحسين بن واقد الذي روى \"تفسيره\" وصرح به فِي مقدمة كتابه وهو: علي بن الحسين بن واقد القُرشيّ مولاهم أبو الحسن -ويقال: الحسين- المروزي، نيسابوري الأصل، كان عالمًا صاحب حديث، كبير القدر. ذكره ابن حبان فِي \"الثِّقات\". وقال النَّسائيّ: ليس به بأس. وقال أبو حاتم: ضعيف الحديث. وقال الذهبي: حسن الحديث. =","vol":"5","page":366},{"text":"كلهم، ثم اختلفوا بعد وفاة نوح فبعث الله النبيين (١).\nوروي عن ابن (٢) عباس قال (٣): كان النَّاس على عهد إبراهيم ﵇ أمة واحدة كفارًا كلهم، وولد إبراهيم ﵇ فِي جاهلية، (فبعث الله ﷿) (٤) إبراهيم وغيره من النبيين (٥).\n_________\n= وقال ابن حجر: صدوق يهم. ولد سنة (١٣٠ هـ)، وتوفي سنة (٢١١ هـ).\n\"التاريخ الكبير\" للبخاري ٦/ ٢٦٧، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٧٩، \"الثِّقات\" لابن حبان ٨/ ٤٦٠، \"سير أعلام النبلاء\" للذهبي ١٠/ ٢١١، \"تهذيب التهذيب\" لابن حجر ٣/ ١٥٥، \"تقريب التهذيب\" لابن حجر (٤٧١٧).\n(١) قول الكلبي ذكره البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤٣، والقرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٣١.\nوقول الواقديّ ذكره القرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٣١، وذكره السمرقندي فِي \"بحر العلوم\" ١/ ١٩٩، والحيري فِي \"الكفاية\" ١/ ١٥٧ دون نسبة لأحد.\n(٢) ساقطة من (ش).\n(٣) فِي (أ): أنَّه قال.\n(٤) فِي (ش): فأرسل الله تعالى. وفي (ش)، (ح)، (ز) زيادة: إليهم.\n(٥) ذكره البَغَوِيّ فِي \"معالم التنزيل\" ١/ ٢٤٣، وابن الجوزي فِي \"زاد المسير\" ١/ ٢٢٩، والقرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٣١.\nوقال السيوطي في \"الدر المنثور\" ١/ ٤٣٥: وأخرج ابن جرير وابن أبي حاتم من طريق العوفي عن ابن عباس ﴿كَانَ النَّاسُ أُمَّةً وَاحِدَةً﴾ قال: كفارًا.\nونقل مثله ابن الجوزي فِي \"زاد المسير\" ١/ ٢٢٩، وابن كثير \"تفسير القرآن العظيم\" ١/ ٢٧٩ عن العوفي، عن ابن عباس.\nوقول العوفي عن ابن عباس رواه الطبري فِي \"جامع البيان\" ٢/ ٣٣٦ بلفظ: ﴿كَانَ النَّاسُ أُمَّةً وَاحِدَةً﴾: كان دينًا واحدًا ﴿فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ﴾.\nوقد ورد عنه - ﵁ - خلافه، فقد روى أبو يعلى فِي \"مسنده\" ٤/ ٤٧٣ (٢٦٠٦) مختصرًا، والطبري فِي \"جامع البيان\" ٢/ ٣٣٤، وفي \"تاريخ الرسل والملوك\" =","vol":"5","page":367},{"text":"وروى الربيع (١)، عن أبي العالية (٢)، عن أُبي بن كعب (٣) قال: كان الناس حين عرضوا على آدم، وأخرجوا (٤) من ظهره، وأقرّوا (٥) بالعبودية أمة واحدة، مسلمين كلهم، ولم يكونوا أمة واحدة قط (٦) غير ذلك اليوم، ثم اختلفوا (٧) بعد ذلك (٨)، فبعث الله ﷿ الرسل،\n_________\n= ١/ ١٧٨ والطبراني في \"المعجم الكبير\" ١١/ ٣٠٩ (١١٨٣٠)، والحاكم في \"المستدرك\" ٢/ ٥٩٦ وقال: هذا حديث صحيح على شرط البخاري، ولم يخرجاه.\nكلهم من طريق عكرمة، عن ابن عباس قال: كان بين نوح وآدم عشرة قرون كلها على شريعة من الحق، فاختلفوا فبعث الله النبيين مبشرين ومنذرين قال: وكذلك هي قراءة عبد الله (كان الناس أمة واحدة فاختلفوا). هذا لفظ الطبري.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٥ إلى البزار وابن المنذر.\nوقال ابن كثير في\" تفسير القرآن العظيم\" ١/ ٢١٣: والقول الأول عن ابن عباس يريد ما رواه عكرمة عنه أصح سندًّا، ومعنى، لأن الناس كانوا على ملة آدم حتَّى عبدوا الأصنام.\nوقال الهيثمي في \"مجمع الزوائد\" ٦/ ٣١٨ - ٣١٩: رواه أبو يعلى والطبراني باختصار ورجال أبي يعلى رجال الصحيح.\nوقال السيوطي في \"الدر المنثور\" ١/ ٤٣٥: بسند صحيح.\n(١) في (ج) زيادة: بن خثيم. أ. هـ. وذلك خطأ، فهو الربيع بن أنس البكري، صدوق له أوهام، ورمي بالتشيع.\n(٢) رفيع بن مهران الرياحي، ثقة، كثير الإرسال.\n(٣) أبو المنذر، صحابي، مشهور.\n(٤) في (ز): وخرجوا.\n(٥) في (ش): وأقرأ.\n(٦) ساقطة من (أ).\n(٧) في (أ): واختلفوا.\n(٨) في (ش)، (ح): آدم.","vol":"5","page":368},{"text":"وأنزل الكتب حين اختلفوا (١). وكذلك هي في (٢) قراءة (أُبي وعبد الله) (٣): (فاختلفوا فبعث الله (٤) النبيين) (٥).\nوقال مجاهد ومحمد بن إسحاق بن يسار: كان الناس أمة واحدة يعني: آدم وحده (٦). سمي (٧) الواحد بلفظ الجمع؛ لأنه أصل النسل، وأبو (٨) البشر، ثم خلق الله تعالى حواء، ونشر منهما (٩) الناس فانتشروا، وكثروا، فكانوا مسلمين كلهم (١٠) إلى أن قتل قابيل هابيل\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٣٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٧٦ (١٩٨٢، ١٩٨٤).\nوانظر: \"الدر المنثور\" ١/ ٤٣٥.\n(٢) ساقطة من (ح).\n(٣) في (ش): أبي بن عبد الله.\n(٤) في (س) وحده زيادة: (﷿) رأيت حذفها؛ لأنها لم ترد في القراءة.\n(٥) قراءة أبي وردت في الأثر السابق الَّذي تقدم تخريجه.\nوقراءة عبد الله وردت في حديث ابن عباس الَّذي سبق تخريجه.\nوعزاها إليه أيضًا الزمخشري في \"الكشاف\" ١/ ٢٥٥، والكرماني في \"شواذ القراءة\" (٣٨ أ)، وابن عطية في \"المحرر الوجيز\" ١/ ٢٨٦.\n(٦) قول مجاهد في \"تفسيره\" ١/ ١٠٤، ورواه سفيان الثوري في \"تفسيره\" (ص ٦٨)، والطبري في \"جامع البيان\" ٢/ ٣٣٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٧٥ (١٩٨١)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٥ إلى وكيع وعبد بن حميد. وذكره النحاس في \"معاني القرآن\" ١/ ١٥٩.\n(٧) بعدها في (ح): زيادة: ذلك.\n(٨) في (ش): وأب.\n(٩) في (ح): منهم. وفي (ز): منها.\n(١٠) قال الفخر الرازي: القول الثالث: وهو اختيار أبي مسلم والقاضي: أن الناس =","vol":"5","page":369},{"text":"فاختلفوا حينئذ، فبعث الله تعالى النبيين.\nورأيت في بعض التفاسير: ﴿كَانَ النَّاسُ أُمَّةً وَاحِدَةً﴾: في الجِبِّلة لا أمر عليهم ولا نهي، ﴿فَبَعَثَ اللَّهُ﴾ ﷿ ﴿النَّبِيِّينَ﴾.\nوجملتهم مائة وأربعة وعشرون (ألفًا، والرسل (١) منهم ثلاثمائة وثلاثة عشر، والمذكور (٢) في القرآن باسم العلَم ثمانية وعشرون) (٣) نبيًّا (٤).\n_________\n= كانوا أمة واحدة في التمسك بالشرائع العقلية، وهي الاعتراف بوجود الصانع وصفاته، والاشتغال بخدمته، وشكر نعمته، والاجتناب عن القبائح العقلية كالظلم والكذب والجهل والعبث، وأمثالها.\n\"مفاتيح الغيب\" ٦/ ١٢ - ١٣.\n(١) في (ح): والمرسل. وفي (أ): فالرسل.\n(٢) في (ح)، (أ): والمذكورون.\n(٣) ما بين القوسين ساقط من (ش)، ووقع في (س)، (أ): وعشرين.\n(٤) نقل البيضاوي في \"أنوار التنزيل\" ١/ ١١٣ هذا القول عن كعب الأحبار، وقد ورد نحوه في حديث مرفوع رواه الإمام أحمد في \"مسنده\" ٥/ ١٧٨ - ١٧٩ (٢١٥٥٢)، وابن سعد في \"الطبقات الكبرى\" ١/ ٥٤، والبزار في مسنده \"البحر الزخار\" ٩/ ٤٢٦، (٤٠٣٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٧٦ (٣٦١)، والطبري في \"تاريخ الرسل والملوك\" ١/ ١٥٠، والطبراني في \"المعجم الكبير\" ٨/ ٢١٧ (٧٨٧١)، وأبو نعيم في \"حلية الأولياء\" ١/ ١٦٦، ١٦٨، والبيهقي في \"السنن الكبرى\" ٩/ ٤ كلهم من طرق عن أبي ذر - ﵁ - أنَّه سأل النبي - ﷺ -: يا رسول الله - ﷺ -؛ كم الأنبياء؟ قال: \"مائة ألف وعشرون ألف\". وفي بعض الروايات: \"مائة وأربعة وعشرون ألفًا\" قال أبو ذر: كم الرسل منهم؟ قال: \"ثلاثمائة وثلاثة عشر\".\nوقال الهيثمي: مداره على علي بن يزيد وهو ضعيف.","vol":"5","page":370},{"text":"﴿مُبَشِّرِينَ﴾: بالثواب (من آمن) (١) وأطاع ﴿وَمُنذِرِينَ﴾: محذرين (٢) بالعقاب من كفر وعصى.\n[٤٢٨] وأخبرنا أبو منصور الحمشاذي (٣)، قال: أنا محمد (٤) بن يوسف (٥)، قال: أنا الحسن بن محمد (٦)، قال: أنا عبد الله بن\n_________\n= \"مجمع الزوائد\" ١/ ١٥٩.\nوقال عن الطريق الآخر: فيه المسعودي وهو ثقة، ولكنه اختلط.\n\"مجمع الزوائد\" ١/ ١٦٠.\nوقوله \"والمذكور في القرآن باسم العلم ثمانية وعشرون نبيًّا\" الَّذي عليه أهل العلم أنهم خمسة وعشرون.\nانظر \"معارج القبول\" ٢/ ٦٧٨ - ٦٧٩.\n(١) في (أ): لمن آمن بالله.\n(٢) في (ش): محذر.\n(٣) محمد بن عبد الله بن محمد، عالم مصنف، لم يذكر بجرح ولا تعديل.\n(٤) في (أ): أحمد.\n(٥) محمد بن يوسف، لم يتبين لي من هو، وأظنه: محمد بن يعقوب بن يوسف نسب إلى جده للتفريق بينه وبين الأصم.\nومحمد بن يعقوب بن يوسف بن الأخرم الشيباني أبو عبد الله النيسابوري.\nقال الحاكم: كان صدر الحديث ببلدنا بعد ابن الشرقي يحفظ ويفهم. وقال محمد بن صالح بن هانئ: كان ابن خزيمة يقدم أبا عبد الله بن يعقوب على كافة أقرانه، ويعتمد قوله فيما يرد عليه، وإذا شك في شيء عرضه عليه. ولد سنة (٢٥٠ هـ)، وتوفي في جمادى الآخرة سنة (٣٤٤ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٥/ ٤٦٦ \"تذكرة الحفاظ\" للذهبي ٣/ ٨٦٤ \"شذرات الذهب\" لابن العماد ٤/ ٢٣٧.\n(٦) الحسن بن محمد، لم يتبين لي من هو، وأظنه: الحسين بن محمد القباني، فهو من بلد عبد الله بن هاشم وذكره المزي في تلاميذه وهو: الحسين بن محمد بن =","vol":"5","page":371},{"text":"هاشم (١)، قال: نا وكيع (٢)، عن موسى بن عبيدة (٣)، عن محمد بن ثابت (٤)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"صلوا على\n_________\n= زياد العبدي القباني أبو علي النيسابوري، ثقة، حافظ، مصنف، قيل: إن البخاري روى عنه. قال الذهبي: ولد سنة بضع عشرة ومائتين. وتوفي سنة (٢٨٩ هـ).\n\"تهذيب الكمال\" للمزي ١٦/ ٢٣٧، \"الأنساب\" للسمعاني ٤/ ٤٤٠ \"سير أعلام النبلاء\" للذهبي ١٣/ ٤٩٩، \"تهذيب التهذيب\" لابن حجر ١/ ٤٣٦، \"تقريب التهذيب\" لابن حجر (١٣٤٨).\n(١) الطوسي النيسابوري، ثقة.\n(٢) وكيع بن الجراح، ثقة، حافظ.\n(٣) موسى بن عبيدة بن نشيط بن عمرو أبو عبد العزيز الربذي المدني، ضعيف، لا سيما في عبد الله بن دينار، وكان عابدًا. توفي سنة (١٥٣ هـ) وقيل: (١٥٢ هـ). \"الكامل\" لابن عدي ٦/ ٣٣٣، \"تهذيب التهذيب\" لابن حجر ٤/ ١٨١، \"تقريب التهذيب\" لابن حجر (٦٩٨٩).\n(٤) محمد بن ثابت، عن أبي حكيم مولى الزبير وأبي هريرة وعنه موسى بن عبيدة، مجهول. وقال يعقوب بن شيبة: إنه محمد بن ثابت بن شرحبيل. قال المزي: وروى الطبراني حديث محمد بن ثابت عن أبي هريرة: \"اللهم انفعني بما علمتني\". من رواية عبد الله بن نمير، ويحيى بن زكريا بن أبي زائدة، عن موسى بن عبيدة، عن محمد بن ثابت القرشي، وهذا يقوي ما قاله يعقوب. وقال ابن حجر: لكن قال علي بن المديني: محمد بن ثابت عن أبي حكيم لا نعلم أحدًا روى عنه غير موسى بن عبيدة، فيحتمل أن الَّذي روى عن أبي هريرة هو ابن شرحبيل وأن هذا رجل مجهول من السادسة.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢١٦، \"تهذيب الكمال\" للمزي ٢٤/ ٥٥٧ \"ميزان الاعتدال\" للذهبي ٣/ ٤٩٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٢٦، \"تقريب التهذيب\" لابن حجر (٥٧٧٢).\nوأما محمد بن ثابت بن شُرَحبيل، ويقال: ابن عبد الرحمن بن شرحبيل العبدري =","vol":"5","page":372},{"text":"أنبياء الله ورسله فإن الله سبحانه بعثهم كما بعثني\" (١).\n_________\n= أبو مصعب الحجازي، مقبول. من الرابعة.\n\"الثقات\" لابن حبان ٥/ ٣٥٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٢٥، \"تقريب التهذيب\" لابن حجر (٥٧٦٩).\n(١) [٤٢٨] الحكم على الإسناد:\nفي إسناده من لم أعرفه، وفيه موسى بن عبيدة ضعيف، ومحمد بن ثابت إن كان هو ابن شرحبيل فهو مقبول، وإن لم يكن هو فمجهول، وللحديث طرق يصير بمجموعها حسنًا:\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ١/ ١٤٨ (١٣١) وفي \"الدعوات الكبير\" ١/ ١٢١ (١٦٠) من طريق أحمد بن عبد الجبار.\nورواه الأصبهاني في \"الترغيب والترهيب\" ٣/ ٣٣٢ (١٧٠٢) من طريق عبد الرحمن بن مهدي كلاهما عن وكيع به.\nورواه عبد الرزاق في \"مصنفه\" ٢/ ٢١٦ (٣١١٨) عن الثوري، ومن طريقه الطبراني كما عزاه إليه ابن القيم في \"جلاء الأفهام\" (ص ١٠٠).\nورواه إسماعيل بن إسحاق القاضي في \"فضائل الصلاة على النبي\" (ص ١٤١) (٤٥) من طريق عمر بن هارون.\nورواه الخطيب في \"تاريح بغداد\" ٨/ ١٠٥ من طريق أبي عاصم النبيل.\nورواه ابن أبي عمر في \"مسنده\" عن أبي أسامة. وأحمد بن منيع في \"مسنده\" عن أبي سعيد مولى بني هاشم، كما عزاه إليهما ابن حجر في \"المطالب العالية\" ٤/ ٩ (٣٣٥٠).\nوعزاه السخاوي في \"القول البديع\" (ص ٦١) إلى أبي اليمن بن عساكر من طريق المعافى بن عمران كلهم عن موسى بن عبيدة به، بنحوه.\nقال ابن القيم: وعمر بن هارون وموسى بن عبيدة ومحمد بن ثابت، وإن لم يكونوا بحجة، فالحديث له شواهد، ومثله يصلح للاستشهاد. وقال أيضًا: وموسى وإن كان ضعيفًا، فحديثه يستأنس به. =","vol":"5","page":373},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"جلاء الأفهام\" (ص ١٠١ - ١٠٢، ٦٣٥).\nوقال ابن حجر: أخرجه إسماعيل القاضي بسند ضعيف.\n\"فتح الباري\" ١١/ ١٦٩.\nوقال السخاوي: في سنده موسى بن عبيدة، وهو وإن كان ضعيفًا، فحديثه يستأنس به.\n\"القول البديع\" (ص ٦١).\nوللحديث شواهد منها:\n١ - حديث ابن عباس.\nرواه الطبراني من طريق موسى بن عبيدة، عن محمد بن عمرو بن عطاء، عن ابن عباس بنحوه. عزاه إليه ابن القيم في \"جلاء الأفهام\" (ص ٦٣٤)، والسخاوي في \"القول البديع\" (ص ٦٢).\nوقال ابن حجر: أخرجه الطبراني، ورويناه في \"فوائد العيسوي\" وسنده ضعيف أيضًا.\n\"فتح الباري\" ١١/ ١٦٩.\nقال السخاوي: وفي سنده موسى أيضًا.\n\"القول البديع\" (ص ٦٢).\n٢ - حديث أنس.\nرواه الخطيب في \"تاريخ بغداد\" ٧/ ٣٨٠ من طريق علي بن أحمد البصري قال: حدثنا حميد الطويل، عن أنس به بنحوه، مرفوعًا. وقال الخطيب عن علي البصري: مجهول.\nورواه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٢/ ١٠ (٩٢)، وأبو نعيم في \"ذكر أخبار أصبهان\" ١/ ١١٣، ٢/ ٣٣٥ وعزاه السيوطي في \"الدر المنثور\" ٧/ ١٤ إلى ابن مردويه. كلهم من طريق أبي العوام القطان، عن قتادة، عن أنس مرفوعًا بلفظ: \"إذا سلمتم على فسلموا على المرسلين فإنما أنا رسول من المرسلين\".\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" كما عزاه إليه ابن كثير في \"تفسيره\" =","vol":"5","page":374},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ١٢/ ٦٨، وابن أبي عاصم في \"فضل الصلاة على النبي\" (ص ٥٤) (٧٠) من طريق شيبان عن قتادة، عن أنس، عن أبي طلحة مرفوعًا به، بنحو ما سبق.\nورواه ابن أبي عاصم في \"فضل الصلاة\" (ص ٥٣) (٦٩) من طريق سعيد بن أبي عروبة، عن قتادة، عن أنس مرفوعًا بنحو اللفظ الأول.\nلكن نقله السخاوي عن ابن أبي عاصم لإسقاط: (عن أنس) ثم قال: وإسناده حسن جيد، ولكنه مرسل.\n\"القول البديع\" (ص ٦١).\nوقال ابن حجر عن إسناد ابن مردويه المتقدم: سنده حسن، ولكن أخرجه عبد بن حميد في \"تفسيره\" من رواية سعيد بن أبي عروبة، عن قتادة مرسلًا، وهو أقوى. \"نتائج الأفكار\" مجلس (٣٠٧) انظر حاشية كتاب \"فضل الصلاة\" لابن أبي عاصم المحمدي السلفي.\nوهكذا رواه -أي: مرسلًا- الطبري في \"جامع البيان\" ٢٣/ ١١٦، وعزاه السيوطي إلى ابن المنذر، وابن أبي حاتم.\n٣ - حديث علي في الدعاء بحفظ القرآن، وفيه: \"وصل على وعلى سائر النبيين\".\nرواه الترمذي في كتاب الدعوات، باب في دعاء الحفظ (٣٥٧٠) وقال: هذا حديث حسن غريب.\nورواه الحاكم في \"المستدرك\" ١/ ٤٦١ - ٤٦٢ وقال صحيح على شرط الشيخين ولم يخرجاه. وتعقبه الذهبي فقال: هذا حديث منكر شاذ أخاف لا يكون موضوعًا، وقد حيرني والله جودة سنده.\nوقال المنذري: طرق أسانيد هذا الحديث جيدة ومتنه غريب جدًّا.\n\"الترغيب والترهيب\" ٢/ ٣٦١.\nوقال السخاوي: والحق أنَّه ليست له علة؛ إلا أنَّه عن ابن جريج، عن عطاء، بالعنعنة أفاده شيخنا.\n\"القول البديع\" (ص ٢٤٣).\nوانظر: \"تنزيه الشريعة\" لابن عراق ٢/ ١١٢.","vol":"5","page":375},{"text":"﴿وَأَنْزَلَ مَعَهُمُ الْكِتَابَ﴾ (١) أي: الكتب، تقديره: وأنزل مع كل وا حد الكتاب (٢) ﴿بِالْحَقِّ﴾: بالعدل والصدق ﴿لِيَحْكُمَ بَيْنَ النَّاسِ﴾ قراءة العامة بفتح الياء وضم الكاف، وهو (٣) أربعة مواضع: هاهنا وفي آل عمران (٤) والنور (٥) (في موضعين) (٦).\nوقرأها (٧) كلها أبو جعفر القارئ وعاصم الجحدري بضم الياء وفتح الكاف (٨) لأن الكتاب لا يحكم على الحقيقة إنما يُحْكَم به. ولقراءة العامة وجهان: أحدهما: على سعة الكلام، كقوله تعالى (٩): ﴿هَذَا كِتَابُنَا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ﴾ (١٠).\n_________\n(١) في (ح) زيادة: بالحق.\n(٢) \"إعراب القرآن\" للنحاس ١/ ٣٠٣، \"الكشاف\" للزمخشري ١/ ٢٥٦، \"إملاء ما من به الرحمن\" للعكبري ١/ ٦١.\n(٣) في (أ): وهي.\n(٤) آية ٢٣.\n(٥) في (أ): وفي النور.\n(٦) آية (٤٨)، وآية (٥١). وفي هامش (س)، (ش)، (ح)، (أ): موضعان.\n(٧) في (ح): وقرأ.\n(٨) \"الغاية في القراءات العشر\" لابن مهران الأصبهاني (ص ١١٣)، \"إرشاد المبتدي\" للقلانسي (ص ٢٤٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٧.\nوعزاها إلى عاصم الجحدري: النحاس في \"إعراب القرآن\" ١/ ٣٠٣، وفي \"معاني القرآن\" ١/ ١٦١، والهذلي في \"الكامل في القراءات الخمسين\" (١٦٨ ب)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٢.\n(٩) في (ش): سبحانه.\n(١٠) الجاثية: ٢٩.","vol":"5","page":376},{"text":"والأخر: أن معناه: ليحكم كل نبي بكتابه، وإذا حكم بالكتاب فكأنما حكم الكتاب ﴿فِيمَا اخْتَلَفُوا فِيهِ وَمَا اخْتَلَفَ فِيهِ﴾ أي: في الكتاب ﴿إِلَّا الَّذِينَ أُوتُوهُ﴾ أي (١): أعطوه، وهم اليهود والنصارى. ﴿مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ﴾ يعني: أحكام التوراة والإنجيل (٢). قال الفراء: ولاختلافهم معنيان:\nأحدهما: أن (٣) كفر (٤) بعضهم بكتاب بعض (٥) كقوله (٦): ﴿إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَنْ يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ﴾ (٧) الآية.\nوالآخر: تحريفهم وتبديلهم كتاب الله ﷿، كقوله تعالى (٨): ﴿يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ﴾ (٩). وقيل: هذِه الآية راجعة إلى محمد - ﷺ - (١٠) وكتابه اختلف فيه أهل الكتاب ﴿مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ﴾:\n_________\n(١) ساقطة من (ش)، (أ).\n(٢) \"جامع البيان\" للطبري ٢/ ٣٣٧.\n(٣) ساقطة من (ش)، (ح).\n(٤) في (أ): يكفر.\n(٥) ساقطة من (ش).\n(٦) في (ش) زيادة: سبحانه. وفي (أ): قوله تعالى.\n(٧) النساء: ١٥٠.\n(٨) في (ش): سبحانه.\n(٩) النساء: ٤٦، والمائدة: ١٣.\nوانظر \"معاني القرآن\" ٧/ ١/ ١٣١ وليس عنده الاستشهاد بالآيتين.\n(١٠) \"معاني القرآن\" للزجاج ١/ ٢٨٤ \"معاني القرآن\" للنحاس ١/ ١٦١.","vol":"5","page":377},{"text":"صفة محمد - ﷺ - في كتبهم ﴿بَغْيًا﴾: ظلمًا، وحسدًا ﴿بَيْنَهُمْ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ﴾ (١) أي: إلى ما اختلفوا فيه (٢)، كقوله تعالى: ﴿هَدَانَا لِهَذَا﴾ (٣) وقوله: ﴿يَعُودُونَ لِمَا قَالُوا﴾ (٤) ﴿مِنَ الْحَقِّ بِإِذْنِهْ﴾: بعلمه، وإرادته فيهم (٥).\nوقال ابن زيد في هذِه الآية: اختلفوا في الصلاة، فمنهم من يصلي إلى المشرق، ومنهم من يصلي إلى المغرب، ومنهم من يصلي إلى بيت المقدس، فهدانا الله ﷿ للكعبة (٦)، واختلفوا في الصيام، فمنهم من يصوم بعض يوم، ومنهم من يصوم بالليل؛ فهدانا الله ﷿ لشهر رمضان، واختلفوا في يوم الجمعة، فأخذت اليهود السبت، والنصارى يوم (٧) الأحد، فهدانا الله ﷿ له، واختلفوا في إبراهيم ﵇، فقالت اليهود: كان يهوديًّا، وقالت النصارى: كان نصرانيًّا؛ فهدانا الله ﷿ للحق من ذلك، واختلفوا في عيسى ﵇، فجعلته اليهود لِفِرية، وجعلته النصارى ربا، فهدانا الله ﷿ فيه (٨)\n_________\n(١) في (ش)، (أ) زيادة: من الحق. وفي (ح): بينهم منهم فهدى الله الذين آمنوا لما اختلفوا فيه.\n(٢) في (ح) زيادة: من الحق.\n(٣) الأعراف: ٤٣.\n(٤) المجادلة: ٣.\n(٥) \"جامع البيان\" للطبري ٢/ ٣٣٩، \"معاني القرآن\" للزجاج ١/ ٢٨٥.\n(٦) في (أ): إلى الكعبة.\n(٧) ليست في (ش)، (ح).\n(٨) ساقطة من (أ).","vol":"5","page":378},{"text":"للحق بإذنه (١).\n﴿وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-586>٢١٤ </span>- قوله -﷿- (٢): ﴿أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ﴾ الآية (٣)\nقال قتادة والسدي: نزلت هذِه الآية في غزاة (٤) الخندق حين أصاب المسلمين ما أصابهم من الجهد، (والشدة، والخوف) (٥)، والبرد، وضيق العيش، وأنواع الأذى، فكان (٦) كما قال الله تعالى: ﴿وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ﴾ (٧).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٣٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣٧٨/ ٢ (١٩٩٤) من طريق عبد الرحمن بن زيد بن أسلم، عن أبيه، بنحوه.\nوانظر \"الدر المنثور\" للسيوطي ١/ ٤٣٦، وذكره عن زيد: النحاس في \"معاني القرآن\" ١/ ١٦٣.\n(٢) ساقطة من (ح).\n(٣) ساقطة من (أ).\n(٤) في جميع النسخ: غزوة. والمثبت من (س).\n(٥) في (ش)، (ح): وشدة الخوف.\n(٦) ساقطة من (أ).\n(٧) الأحزاب: ١٠\nوقول قتادة رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٨٣ عن معمر، عنه.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٤١ والبيهقي في \"دلائل النبوة\" ٣/ ٤٣٥، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٦ - ٤٣٧ إلى ابن المنذر.\nوقول السدي رواه الطبري في \"جامع البيان\" ٢/ ٣٤١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٧٩ (٢٠٠٠) من طريق أسباط عنه.","vol":"5","page":379},{"text":"وقيل: إنها نزلت في حرب أحد (١). ونظيرها في آل عمران (٢). وذلك أن عبد الله بن أُبي وأصحابه قالوا لأصحاب رسول الله - ﷺ -: إلى متى تقتلون أنفسكم وتهلكون أموالكم، لو كان محمد نبيًّا لما سُلِّط عليه (٣) الأسر والقتل، فقالوا: لا جرم من قتل منا دخل الجنّة، فقالوا: إلى متى تمنّون (٤) أنفسكم بالباطل (٥) فأنزل الله ﷿ هذِه الآية (٦).\nوقال عطاء: لما دخل رسول الله - ﷺ - وأصحابه المدينة اشتد الضرّ عليهم؛ لأنهم خرجوا بلا مال، وتركوا ديارهم، وأموالهم بأيدي المشركين، وآثروا رضا الله ورسوله، وأظهرت اليهود العداوة لرسول الله - ﷺ -، وأسرَّ قوم من الأغنياء النفاق؛ فأنزل الله ﷿ تطييبًا لقلوبهم: ﴿أَمْ حَسِبْتُمْ﴾ (٧).\n_________\n(١) اسم الجبل الَّذي كانت عنده غزوة بدر، وهو جبل أحمر يقع في شمال المدينة، وقد ورد في فضله أحاديث، وهو داخل في حدود حرم المدينة.\nكتاب \"المناسك\" للحربي (ص ٤٠٦، ٤٠٧)، \"معجم البلدان\" ١/ ٩، \"معالم السير النبوية\" (ص ١٩).\n(٢) آية (١٤٢).\n(٣) في (أ): عليكم.\n(٤) في (ح): تقتلون.\n(٥) في (ش)، (ح): الباطل.\n(٦) وهو قول مقاتل بن سليمان. انظر \"تفسيره\" ١/ ١٥٦ - ١٥٧، \"زاد المسير\" لابن الجوزي ١/ ٢٣١.\n(٧) الآية ساقطة من (أ).","vol":"5","page":380},{"text":"وهو ابتداء بأم (١) من غير استفهام تقدمه، والميم صلة. معناه: أحسبتم، قاله الفراء (٢). وقال الزجاج: معناه: بل حسبتم (٣)، كقول الشاعر (٤):\nبَدَت مثل قَرْن الشمس (٥) في رَوْنق الضحى ... وصورتها أم أنت في العين أملحُ\nأي: بل أنت، وكل شيء في القرآن من هذا النحو فهذا سبيله وتأويله. (ومعنى الآية) (٦): أظننتم أيها المؤمنون أن تدخلوا الجنًّة ﴿وَلَمَّا يَأْتِكُمْ﴾ يعني: ولم يأتكم، و(ما) صلة (٧) كقوله تعالى: ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾ (٨).\n_________\n= ذكره الواحدي في \"أسباب النزول\" (ص ٦٧)، وابن الجوزي في \"زاد المسير\" ١/ ٢٣١، والبغوي في \"معالم التنزيل\" ١/ ٢٤٥، وأبو حيان في \"البحر المحيط\" ٢/ ١٤٨.\n(١) في (ش)، (ح): تام.\n(٢) \"معاني القرآن\" ١/ ١٣٢.\n(٣) \"معاني القرآن\" ١/ ٢٨٥.\n(٤) القائل: ذو الرمة، والبيت في \"ديوانه\" ٣/ ١٨٥٧ في الملحق.\nوفي \"معاني القرآن\" للفراء ١/ ٧٢، \"المحتسب\" لابن جني ١/ ٩٩، \"الخصائص\" لابن جني ٢/ ٤٥٧ - ٤٥٨، ونسبه لذي الرمة. وعندهم: أو أنت.\n(٥) في (أ): الصبح.\n(٦) في (ح): ومعناه.\n(٧) \"جامع البيان\" للطبري ٢/ ٣٤١.\n(٨) الجمعة: ٣.","vol":"5","page":381},{"text":"وقال النابغة (١):\nأزف الترحل غير أنّ ركابنا ... لمّا تزل برحالها وكان قدِ\nأي: لم تزل، ونظائرها كثير (٢).\n﴿مَثَلُ الَّذِينَ خَلَوْاْ﴾ أي (٣): شبه الذين مضوا ﴿مِنْ قَبْلِكُمْ﴾: من النبيين والمؤمنين وسنتهم (٤).\nثم ذكر ما أصابهم فقال: (﴿مَّسَّتهُمُ﴾ أي (٥): أصابتهم ﴿الْبَأْسَاءُ﴾ يعني: الفقر) (٦)، والضر، والشدة، والبلاء. ﴿وَالضَّرَّاءُ﴾: المرض والزمانة. ﴿وَزُلْزِلُوا﴾: حركوا (٧) بأنواع البلايا والرزايا (٨)، وخوفوا (٩).\n_________\n(١) هو الذيباني، والبيت في \"ديوانه\" (ص ٩٤).\nوانظر: \"سر صناعة الإعراب\" لابن جني ١/ ٣٣٤، \"خزانة الأدب\" للبغدادي ٧/ ١٩٧، \"شرح أبيات مغني اللبيب\" ٤/ ٩١.\nورواية \"الديوان\"، وابن جني: أفد الترحل.\n(٢) في (ش)، (ح)، (أ): كثيرة.\n(٣) ساقطة من (ح)، (أ).\n(٤) في (ش): وشبيههم.\n(٥) ساقطة من (أ).\n(٦) في (ش): مستهم البأساء يعني أصابتهم الفقر. وفي (ح): مستهم البأساء أصابهم الفقر.\n(٧) في (أ): تحركوا.\n(٨) في (ش): الرزيا.\n(٩) \"تفسير غريب القرآن\" لابن قتيبة (ص ٨١)، \"معاني القرآن\" للزجاج ١/ ٢٨٥، \"معاني القرآن\" للنحاس ١/ ١٦٤.","vol":"5","page":382},{"text":"﴿حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللَّهِ﴾ ما زال البلايا (١) بالقوم حتَّى استبطئوا النصر (٢). قال الله تعالى (٣): ﴿أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ﴾.\nواختلف القراء في قوله: ﴿حَتَّى يَقُولَ الرَّسُولُ﴾ فقرأ مجاهد، ونافع، وشيبة، والأعرج: (يقولُ) رفعًا (٤)، وقرأها (٥) الباقون (٦) نصبًا، فمن نصب فعلى ظاهر الكلام، لأن (حتَّى) تنصب الفعل المستقبل، ومن رفع؛ فلأن معناه: حتَّى قال الرسول. وإذا كان الفعل (٧) الَّذي يلي (حتَّى) في معنى الماضي، ولفظه لفظ (الاستقبال) (٨) فلك فيه الوجهان (٩): الرفع، والنصب؛ (فالرفع لأن (حتَّى) لا تعمل في\n_________\n(١) في (ش)، (أ): البلاء.\n(٢) في (ز): نصر الله.\n(٣) في (ش): سبحانه.\n(٤) \"السبعة\" لابن مجاهد (ص ١٨١)، \"الحجة\" لابن زنجلة (ص ١٣١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٧.\nوعزاها إلى مجاهد الفراء في \"معاني القرآن\" ١/ ١٣٢، والهذلي في \"الكامل في القراءات الخمسين\" (٦٨ اب)، وقال النحاس في \"إعراب القرآن\" ١/ ٣٠٤: هذِه قراءة أهل الحرمين.\n(٥) في (أ): وقراءة.\n(٦) في جميع النسخ: الأخرون. والمثبت من (س).\n(٧) ساقطة من (ح).\n(٨) في جميع النسخ: المستقبل. والمثبت من (س).\n(٩) في (أ): وجهان.","vol":"5","page":383},{"text":"الماضي، والنصب) (١) بإضمار (أن) الخفيفة عند البصريين، وبالصرف عند الكوفيين، تقول العرب: سرنا حتَّى ندخلُ مكة، بالرفع. أي: حتَّى دخلناها (٢)، وإذا كان بمعنى المستقبل فالنصب لا غير (٣).\nقال وهب بن منبه: وجدوا فيما بين مكة والطائف سبعين نبيَّا ميتين، كان سبب موتهم الجوع والقمل (٤).\nوقال وهب أيضًا: قرأت في كتاب رجل من الحواريين: إذا سُلك بك سبيل البلاء فقرّ عينًا، فإنه سلك بك سبيل الأنبياء والصالحين، وإذا سُلك بك سبيل الرخاء فابك على نفسك؛ فقد خولف بك عن سبيلهم (٥).\n[٤٢٩] وقد (٦) أخبرنا أحمد بن أُبي بن أحمد الجرجاني (٧) قال:\n_________\n(١) ما بين القوسين ساقط من (ش).\n(٢) في (أ): دخلناه.\n(٣) \"معاني القرآن\" للفراء ١/ ١٣٢ - ١٣٨، \"معاني القرآن\" للزجاج ١/ ٢٨٦، \"جامع البيان\" للطبري ٢/ ٣٤٢، \"إعراب القرآن\" للنحاس ١/ ٣٠٤ - ٣٥٥، \"الحجة في القراءات السبع\" لابن خالويه (ص ٩٦).\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٤. وروى نحوه الإمام أحمد في \"الزهد\" (ص ٩٢) (٢٩٧) عن أبي علي.\n(٥) رواه الإمام أحمد في \"الزهد\" (ص ٩٢) ٢٩٦، وأبو نعيم في \"حلية الأولياء\" ٤/ ٥٦، وروى الإمام أحمد أيضًا في \"الزهد\" (ص ٥١٧ - ٥١٨) (٢١٩٢، ٢٢٠٠)، وابن أبي الدنيا في \"المرض والكفارات\" (ص ٨٩) (٩٣)، وأبو نعيم في \"حلية الأولياء\" ٤/ ٥٦.\n(٦) ساقطة من (ح).\n(٧) أحمد بن أُبي، أبو عمرو الفراتي، لم يذكر بجرح ولا تعديل.","vol":"5","page":384},{"text":"أنا أحمد بن عمر (بن) (١) الضحاك الأسبيجابي (٢) قال: نا أبو عبد الله محمد بن نصر المروزي (٣)، قال: نا حامد (٤) بن عمر البكراوي (٥)، قال: نا أبو عوانة (٦)، عن عاصم (٧)، عن مصعب بن سعد (٨)، عن\n_________\n(١) زيادة من (ش)، (ح).\n(٢) في (ز): الأستنجاني، والكلمة غير منقوطة في (أ).\nوهو: أحمد بن عمر بن الضحاك الأسبيجابي. لم أجد له ترجمة، وأسبيجاب أو أسفيجاب مدينة معروفة.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٧١، ١٧٩.\n(٣) محمد بن نصر بن الحجاج أبو عبد الله المروزي.\nقال الحاكم: إمام عصره بلا مدافعة في الحديث. وقال الخطيب: كان من أعلم الناس باختلاف الصحابة ومن بعدهم في الأحكام. وقال ابن الصلاح: أحد من استبحر في علمي الفقه والحديث، وجمع بين فضيلتي الإمامة والديانة. ولد ببغداد سنة (٢٠٢ هـ)، وتوفي بسمرقند سنة (٢٩٤).\n\"تاريخ بغداد\" للخطيب ٣/ ٣١٥، \"طبقات الفقهاء الشافعية\" لابن الصلاح ١/ ٢٧٧، \"سير أعلام النبلاء\" للذهبي ١٤/ ٣٣.\n(٤) في (س)، (أ)، (ز): عامر، والمثبت من (ش)، (ح) وهو الصواب.\n(٥) في (أ): البكراواني.\nوهو: حامد بن عمر بن حفص بن عمر بن أبي بكرة الثقفي البكراوي، أبو عبد الرحمن البصري، ثقة. توفي سنة (٢٣٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٠٠، \"تهذيب التهذيب\" لابن حجر ١/ ٣٤٣، \"تقريب التهذيب\" لابن حجر (١٠٦٧).\n(٦) الوضاح بن عبد الله اليشكري، ثقة، ثبت.\n(٧) عاصم بن أبي النجود، صدوق له أوهام.\n(٨) في (ش)، (أ): سعيد. وفي (ح) زيادة: بن أبي وقاص.\nوهو: مصعب بن سعد بن أبي وقاص الزهري القرشي، أبو زرارة المدني، ثقة. =","vol":"5","page":385},{"text":"أبيه (١) أنَّه سأل النبي - ﷺ -: أي الناس أشد بلاء؟ فقال رسول الله - ﷺ -: \"الأنبياء، ثم الأمثل فالأمثل من الناس، فيبتلى الرجل على حسب دينه؛ فإن (٢) كان صُلْبَ الدين اشتد (٣) بلاؤه، وإن كان في دينه رقة ابتلي على حسب ذلك، فلا يبرح البلاء على (٤) العبد حتَّى يدعه يمشي على الأرض، وليس عليه خطيئة\" (٥).\n_________\n= توفي سنة (١٠٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٠٣ \"جامع التحصيل\" للعلائي (ص ٢٨٠)، \"تهذيب التهذيب\" لابن حجر ٤/ ٨٤، \"تقريب التهذيب\" لابن حجر (٦٦٨٨).\n(١) سعد بن أبي وقاص، أبو إسحاق الزهري، صحابي، مشهور.\n(٢) في (ز): فإذا.\n(٣) في (ش): أُشِد.\n(٤) في جميع النسخ: عن. والمثبت من (س).\n(٥) [٤٢٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، وشيخه لم أجد له ترجمة، وقد ورد الحديث من طرق صحيحة عن عاصم وهو صدوق فالحديث حسن وله شواهد.\nالتخريج:\nرواه النسائي في \"الطب\" (ص ١٦) (٥)، والترمذي في كتاب الزهد، باب ما جاء في الصبر على الابتلاء (٢٣٩٨)، وقال: هذا حديث حسن صحيح، وابن ماجة في كتاب الفتن، باب الصبر على البلاء (٤٠٢٣)، والإمام أحمد في \"مسنده\" ١/ ١٨٥ (١٦٠٧)، وابن أبي الدنيا في \"المرض والكفارات\" (ص ١٧) (٣)، وأبو يعلى في \"مسنده\" ٢/ ١٤٣ (٨٣٠)، والبزار في \"البحر الزخار\" ٣/ ٣٥٣ (١١٥٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ١٦١ (٢٩٠١)، والحاكم في \"المستدرك\" ١/ ١٠٠ كلهم من طريق حماد بن زيد. ورواه الطيالسي =","vol":"5","page":386},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= في \"مسنده\" (ص ٢٩) (٢١٥)، والإمام أحمد في \"مسنده\" ١/ ١٧٣ (١٤٩٤)، والشاشي في \"مسنده\" ١/ ١٣٢ (٦٩)، وأبو نعيم في \"حلية الأولياء\" ١/ ٣٦٨، والبيهقي في \"السنن الكبرى\" ٣/ ٣٧٢، وفي \"شعب الإيمان\" ٧/ ١٤٢ (٩٧٧٥) كلهم من طريق شعبة.\nورواه الإمام أحمد في \"مسنده\" ١/ ١٧٢ (١٤٨١)، والدارمي في \"السنن\" (٢٨٢٥)، وعبد بن حميد في \"مسنده\" انظر \"المنتخب\" (ص ٧٨) (١٤٦) والدورقي في \"مسند سعد بن أبي وقاص\" (ص ٨٧) (٤١) كلهم من طريق سفيان الثوري.\nورواه ابن سعد في \"الطبقات الكبرى\" ٢/ ٢٠٩، والطيالسي في \"مسنده\" (ص ٢٩) (٢١٥) والإمام أحمد في \"مسنده\" ١/ ١٨٠ (١٥٥٥)، والحاكم في \"المستدرك\" ١/ ١٠٠، والبيهقي في \"السنن الكبرى\" ٣/ ٣٧٢، وفي \"شعب الإيمان\" ٧/ ١٤٢ (٩٧٧٥)، والخطيب في \"تاريخ بغداد\" ٣/ ٣٧٨ كلهم من طريق هشام الدستوائي.\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ١٦٠ (٢٩٠٠)، ٧/ ٨٤ (٢٩٢١)، والبيهقي في \"شعب الإيمان\" ٧/ ١٤٢ (٩٧٧٥)، والحاكم في \"المستدرك\" ١/ ١٠٠ كلهم من طريق حماد بن سلمة.\nورواه الهيثم بن كليب في \"مسنده\" ١/ ١٣٠ (٦٧)، والحاكم في \"المستدرك\" ١/ ١٠٠، والبيهقي في \"السنن الكبرى\" ٣/ ٣٧٢ كلهم من طريق شيبان بن عبد الرحمن.\nورواه الهيثم بن كليب في \"مسنده\" ١/ ١٣٠ (٦٧) من طريق إسرائيل.\nورواه أبو بكر بن أبي شيبة في \"مصنفه\" ٤/ ٣٧٨ (١٠٩٢٤)، والحاكم في \"المستدرك\" ١/ ١٠٠ من طريق أبي بكر بن عياش.\nورواه الحاكم في \"المستدرك\" ١/ ١٠٠ من طريق زائدة وأبان العطار كلهم عن عاصم به، بنحوه.\nويشهد للجزء الأول: =","vol":"5","page":387},{"text":"[٤٣٠] وأخبرنا أبو عمرو الفراتي (١)، قال: أنا أبو بكر محمد بن أحمد بن إبراهيم (٢)، قال: نا جعفر بن أحمد الشاماتي (٣)، قال: نا أبو\n_________\n= حديث أبي سعيد الخدري، رواه ابن ماجة في كتاب الفتن، باب الصبر على البلاء (٤٠٢٤)، وابن أبي الدنيا في \"المرض والكفارات\" (ص ١٤) (١) وأبو يعلى في \"مسنده\" ٢/ ٣١٢ (١٥٤٥)، والحاكم في \"المستدرك\" ١/ ٩٩ وقال: هذا حديث صحيح على شرط مسلم فقد احتج بهشام بن سعد.\nوقال البوصيري: هذا إسناد صحيح، رجاله ثقات، وله شاهد. \"مصباح الزجاجة\" ٢/ ٣٠٢ (١٤١٧).\nويشهد للجزء الثاني:\nحديث أبي هريرة، رواه الترمذي في كتاب الزهد، باب الصبر على البلاء (٢٣٩٩) وقال: حديث حسن صحيح، والإمام أحمد في \"مسنده\" ٢/ ٤٥٠ (٩٨١١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ١٧٦ (٢٩١٣)، والحاكم في \"المستدرك\" ١/ ٤٩٧ وقال: هذا حديث صحيح على شرط مسلم ووافقه الذهبي.\n(١) أحمد بن أُبي، لم يذكر بجرح ولا تعديل.\n(٢) محمد بن أحمد بن إبراهيم بن السقاء أبو بكر الهروي، قال الذهبي: يروي عن محمد بن أبي على الخلادي، والحسن بن سفيان، وعنه عبد الله بن يوسف الأصبهاني. توفي سنة (٣٤٥ هـ).\n\"تاريخ الإسلام\" للذهبي ٢٥/ ١٩٣.\n(٣) في (ح)، (أ): الساماني.\nوهو: جعفر بن أحمد بن أبي عبد الرحمن أبو محمد الشاماتي النيسابوري، تفقه بأبي إبراهيم المزني. وقال الذهبي: الإمام المحدث الرحال المصنف، الفقيه الشافعي.\nتوفي سنة (٢٩٢ هـ).\n\"الأنساب\" للسمعاني ٣/ ٣٨٥، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٥، \"توضيح المشتبه\" لابن ناصر الدين ٥/ ٢٥٧.","vol":"5","page":388},{"text":"عبد الله (١)، قال: نا عمي (٢)، قال: نا عبد الرحمن بن زيد (٣)، قال: كان وزير (٤) لعيسى ركب يومًا، فأخذه السبع فأكله. قال عيسى: يا رب وزيري في دينك، وعوني علي بني إسرائيل، وخليفتي فيهم (٥) فبم (٦) سلطت عليه كلبك فأكله؟ ! قال: نعم كانت له عندي منزلة (رفيعة لم أجد عمله بلغها) (٧)، فابتليته بذلك؛ لأبلغه تلك المنزلة (٨).\n_________\n(١) في (ش): أبو عبيد الله. ولم أجده، وشيوخ جعفر كثيرون، وفيهم جماعة يكنون\nبأبي عبد الله.\n(٢) لم أجده.\n(٣) عبد الرحمن بن زيد بن أسلم، ضعيف.\n(٤) في (أ): وزيرًا.\n(٥) في (أ): عليهم.\n(٦) من (أ).\n(٧) في (أ): رفيعة ثم أحب عمله يبلغها.\n(٨) [٤٢٠] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، وكذا شيخه، وفيه أبو عبد الله وعمه لم أجدهما، وعبد الرحمن بن زيد ضعيف.\nالتخريج:\nروى البيهقي في \"شعب الإيمان\" ٧/ ١٦٣ (٩٨٥٣) عن أبي عبد الله الحاكم قال: سمعت أبا منصور محمد بن أحمد الصوفي يقول: سمعت حمش المزكي يقول: سمعت أحمد بن أبي الحواري يقول: سمعت أبا سليمان يقول: مر موسى ﵇ على رجل. . فذكره بنحوه.","vol":"5","page":389},{"text":"<span data-type=\"title\" id=toc-587>٢١٥ </span>- (قوله ﷿) (١): ﴿يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ﴾ الآية (٢).\nنزلت في عمرو بن الجموح (٣)، وكان شيخًا كبيرًا ذا مال كثير (٤)، فقال: يا رسول الله، بماذا نتصدق، وعلى من ننفق؟ (٥) فأنزل الله ﷿ ﴿يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ﴾ (٦).\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (أ).\n(٣) عمرو بن الجموح بن زبد بن حرام بن كعب بن سلمة الخزرجي الأنصاري.\nشهد العقبة، وبدرًا وأحدًا، وجعله النبي - ﷺ - سيد بني سَلِمة. وهو معذور لشدة عرجه، واستُشْهِد بها، وروي أن النبي - ﷺ - قال له: \"كأني انظر إليك تمشي برجلك هذِه صحيحة في الجنَّة\".\n\"معرفة الصحابة\" لأبي نعيم ٤/ ١٩٨٤، \"الاستيعاب\" لابن عبد البر ٣/ ١١٦٨، \"أسد الغابة\" لابن الأثير ٤/ ٩٣، \"الإصابة\" لابن حجر ٤/ ٢٩٠.\n(٤) ساقطة من (س).\n(٥) في (أ): ما ننفق. وفي (ح): فسأل رسول الله - ﷺ -: بماذا يتصدق على من ينفق.\n(٦) ذكره عن الثعلبي ابن حجر، وقال: كذا ذكره بغير إسناد.\n\"العجاب في بيان الأسباب\" ١/ ٥٣٤.\nوعزاه الواحدي وابن الجوزي إلى ابن عباس من رواية أبي صالح عنه.\n\"أسباب النزول\" للواحدي (ص ٦٧)، \"زاد المسير\" لابن الجوزي ١/ ٢٣٣.\nوعزاه الواحدي إلى رواية الكلبي عن ابن عباس. \"الوسيط\" ١/ ٣١٨.\nوكذا قال الرازي في \"مفاتيح الغيب\" ٦/ ٢٠، والمعنى أنها الرواية المشهورة الضعيفة الكلبي عن أبي صالح عن ابن عباس، كما أشار إلى ذلك ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٣٤.\nوهو: قول مقاتل بن سليمان انظر: \"تفسيره\" ١/ ١٠٧ وقول مقاتل بن حيان أيضًا أخرجه عنه ابن المنذر \"الدر المنثور\" ١/ ٤٣٧.\nوذكره أبو منصور الماتريدي في \"تأويلات أهل السنة\" ١/ ٤٤٥، والسمرقندي في =","vol":"5","page":390},{"text":"وفي قوله: ذا (١) وجهان من الإعراب أحدهما: أن يكون ماذا بمعنى: أي شيء، فيكون محله نصبًا بقوله: ﴿يُنفِقُونَ﴾. وتقدير الكلام: يسألونك (٢) أي شيء ينفقون؟ والآخر (٣): أن يكون رفعًا بـ (ما) (٤)، والمعنى (٥): يسألونك ما الَّذي ينفقون؟ (٦)\n﴿قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ﴾ أي: مال (٧) ﴿فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ﴾ يجازيكم به. قال المفسرون (٨): هذا قبل أَنْ فرض الله (٩) الزكاة، فنسخت الزكاة هذِه (١٠) الآية (١١).\n_________\n= \"بحر العلوم\" ١/ ٢٠٠ والحيري في \"الكفاية\" ١/ ١٥٨ دون عزو لأحد.\n(١) في (ح)، (أ): ماذا.\n(٢) ساقطة من (ح).\n(٣) في (أ): والثاني.\n(٤) ساقطة من (ح).\n(٥) في (ش): فالمعنى، وفي (أ) زيادة: هم.\n(٦) \"معاني القرآن\" للفراء ١/ ١٣٨، \"جامع البيان\" للطبري ٢/ ٣٤٣، \"معاني القرآن\" للزجاج ١/ ٢٨٧ - ٢٨٨.\n(٧) في (ح)، (ز): أي: من مال، وفي (أ): من مال.\n(٨) في هامش (ز) زيادة: كان.\n(٩) زيادة من (أ).\n(١٠) ساقطة من (ش).\n(١١) رواه الطبري في \"جامع البيان\" ٤/ ٣٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٨١ (٢٠١٠) عن السدي، وانظر \"جامع البيان\" للطبري ٢/ ٣٤٣، \"تأويلات أهل السنة\" ١/ ٤٤٦، \"الناسخ والمنسوخ\" لأبي بكر بن العربي ٢/ ٧٢ \"نواسخ القرآن\" لابن الجوزي (ص ١٩١) وقال القاضي أبو بكر بن العربي: =","vol":"5","page":391},{"text":"<span data-type=\"title\" id=toc-588>٢١٦ </span>- (قوله ﷿) (١): ﴿كُتِبَ عَلَيْكُمُ الْقِتَالُ﴾\nأي: (٢) فرض عليكم الجهاد. واختلف العلماء في حكم هذِه الآية، فقال بعضهم: عنى بذلك أصحاب (رسول الله (٣) - ﷺ -) (٤) خاصة دون غيرهم. قال ابن جريج: قلت لعطاء: قوله: ﴿كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ﴾ (أواجب الغزو على الناس) (٥) من أجلها؟ قال: لا، كتب على أولئك حينئذ (٦).\n_________\n= الثاني أنها مبينة مصارف صدقة التطوع، وهو الأولى؛ لأن النسخ دعوى، وشروطه معدومة هنا. \"أحكام القرآن\" ١/ ١٤٥.\nوقال ابن الجوزي: والتحقيق أن الآية عامة في الفرض والتطوع، فحكمها ثابت غير منسوخ؛ لأن ما يجب من النفقة على الوالدين والأقربين إذا كانوا فقراء لم ينسخ بالزكاة، وما يتطوع به لم ينسخ بالزكاة، وقد قامت الدلالة على أن الزكاة لا تصرف إلى الوالدين والولد.\n\"نواسخ القرآن\" (ص ١٩٢)، وانظر \"النسخ في القرآن\" للدكتور مصطفى زيد ٢/ ٦٥٦.\n(١) ساقطة من (ش)، (ح).\n(٢) ساقطة من (ش)، (ح).\n(٣) في (أ): محمد.\n(٤) في (ز): النبي ﵇.\n(٥) في (أ) ت أواجب على الناس الغزو؟ .\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٣٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٨٢ (٢٠١٤).\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٨ إلى ابن المنذر.\nوذكره النحاس، وقال: وأما قول عطاء: إنها فرض، ولكنه على الصحابة. فقول مرغوب عنه، وقد رده العلماء. \"الناسخ والمنسوخ\" ١/ ٥٣١. =","vol":"5","page":392},{"text":"(وأجرى بعضهم الآية على ظاهرها) (١)، فقال: الغزو فرض (٢) واجب على المسلمين كلهم (٣) إلى قيام الساعة (٤).\n[٤٣١] أخبرنا أبو الحسن القُهُنْدُزي (٥) وأبو علي الروذباري (٦) رحمهما الله، قالا: أنا أبو بكر (محمد بن بكر) (٧) بن محمد البصري (٨)، قال: نا أبو داود سليمان بن الأشعث السجستاني (٩)، قال: نا سعيد بن منصور (١٠)، (قال: نا أبو معاوية) (١١) (١٢)، قال:\n_________\n= وذكر قول عطاء أيضًا أبو بكر بن العربي في \"الناسخ والمنسوخ\" ٢/ ٧٣، وابن الجوزي في \"نواسخ القرآن\" (ص ١٩٢).\nوقد روى عبد الرزاق في \"مصنفه\" ٥/ ١٧١ (٩٢٧١)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٠٤) (٣٨١) عن حجاج بن محمد كلاهما، عن ابن جريج قال: قلت: لعطاء أواجب الغزو على الناس كلهم؛ فقال هو وعمرو بن دينار: ما علمنا.\n(١) في (ح): وجرى بعضهم على ظاهر الآية.\n(٢) ساقطة من (ح).\n(٣) ساقطة من (ش).\n(٤) \"جامع البيان\" للطبري ٢/ ٣٤٥، \"الناسخ والمنسوخ\" للنحاس ١/ ٥٣١، \"النكت والعيون\" للماوردي ١/ ٢٧٣.\n(٥) أحمد بن محمد بن يوسف، من أعيان المعدلين.\n(٦) الحسين بن محمد بن محمد بن علي بن حاتم، إمام، مسند.\n(٧) ساقطة من (ش).\n(٨) ثقة، عالم.\n(٩) ثقة، حافظ.\n(١٠) ثقة، مصنف.\n(١١) ساقطة من (ش).\n(١٢) محمد بن خازم، ثقة أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره، ورمي بالإرجاء.","vol":"5","page":393},{"text":"نا جعفر بن برقان (١) عن يزيد بن (٢) أبي نشبة (٣) عن أنس (٤) قال: قال رسول الله - ﷺ -: \"ثلاث (٥) من أصل الإيمان: الكف عن من قال لا إله إلا الله لا تُكَفِّرُه (٦) بذنب، ولا تخرجه من الإسلام بعمل، والجهاد ماض منذ (٧) بعثني الله ﷿ إلى أن يقاتل (٨) آخر أمتي الدجال لا يبطله جور ولا عدل، والإيمان بالأقدار\" (٩).\n[٤٣١] وأخبرنا أحمد بن أبي (١٠) قال: أنا الهيثم بن كليب (١١) قال: نا أحمد بن حازم (ابن أبي غرزة) (١٢) قال: نا سعيد بن\n_________\n(١) صدوق، يهم في حديث الزهري.\n(٢) في (س): عن.\n(٣) تحرفت في جميع النسخ إلى: أنيسة.\nوالمثبت هو الصواب كما في \"سنن أبي داود\" (٢٥٣٢) وهو مجهول.\nوانظر ترجمته من \"تهذيب الكمال\" للمزي (٧٠٥٧).\n(٤) في (س): أنيس. وفي (ح) زيادة: ابن مالك، وأنس، أبو حمزة، صحابي، مشهور.\n(٥) في (ز): ثلاثة.\n(٦) في (أ): يكفر.\n(٧) في (أ): مذ.\n(٨) في (أ): يقال.\n(٩) [٤٢٩] الحكم على الإسناد:\nالحديث إسناده ومتنه تقدم في تفسير آية (١٩٥).\n(١٠) أبو عمرو الفراتي، لم يذكر بجرح ولا تعديل.\n(١١) حافظ، ثقة.\n(١٢) في (ش): بن عروة، وهو أبو عمرو الغفاري، حافظ، صدوق.","vol":"5","page":394},{"text":"عثمان (١) السعيدي (٢) عن عمر بن محمد بن المنكدر (٣)، عن، سُمّي (٤)، عن أبي صالح (٥)، عن أبي هريرة قال: قال رسول الله - ﷺ - \"من مات ولم يغز، ولم يحدث نفسه بالغزو مات على شعبة من النفاق\" (٦).\nوقال بعضهم: هو فرض على الكفاية إذا قام به البعض سقط عن الباقين مثل حضور الجنازة، ورد السلام، وتشميت العاطس، وهو القول الصحيح المشهور (٧)، والذي عليه الجمهور (٨).\n_________\n(١) في (ش): علي.\n(٢) لم أجده.\n(٣) ثقة.\n(٤) سمي مولى أبي بكر بن عبد الرحمن بن الحارث، ثقة.\n(٥) ذكوان السمان، ثقة، ثبت.\n(٦) [٤٣١] الحكم على الإسناد:\nالحديث بإسناده ومتنه تقدم في تفسير آية (١٩٥).\n(٧) ليست في (س).\n(٨) وهو ما رجحه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٠٥ - ٢٠٦)، والطبري في \"جامع البيان\" ٢/ ٣٤٤، والنحاس في \"الناسخ والمنسوخ\" ١/ ٥٣٢ - ٥٣٣، وفي \"معاني القرآن\" ١/ ١٦٦، ومكي في \"الإيضاح\" (ص ١٦٥)، والسمعاني في \"تفسير القرآن\" ٢/ ٢٧٣. وابن الجوزي في \"نواسخ القرآن\" (ص ١٩٤ - ١٩٥). وقال ابن العربي: فإن الجهاد فرض بإجماع الأمة، لكن فريضته تتنوع تارة على الأعيان بنزول العدو على موضع، أو تضييقه على أرض، فيلزم جميع الخلق النفير إليه والنصر، وتارة على الكفاية.\n\"الناسخ والمنسوخ\" ٢/ ٧٤. =","vol":"5","page":395},{"text":"وقال الزهري والأوزاعي: كتب الله سبحانه (١) الجهاد على الناس غَزَوْا، أو قعدوا، فمن غزا فبها ونعمت، ومن قعد فهو عدة إن استعين به أعان، وإن استنفر نفر، وإن استغني عنه قعد (٢).\nوقال ابن أبي (٣) نجيح: سئل عطاء أواجب القتال؟ قال: لا (٤) من شاء غزا، ومن شاء لم يغز (٥). يدل على صحة هذا القول (٦) قول (٧) الله ﷿ ﴿فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً وَكُلًّا وَعَدَ اللَّهُ\n_________\n= وانظر \"المحرر الوجيز\" لابن عطية ١/ ٢٨٩.\nوقال ابن حجر: فهو فرض كفاية على المشهور إلا أن تدعو الحاجة إليه كأن يدهم العدو، ويتعين على من عينه الإمام.\n\"فتح الباري\" ٦/ ٣٧ - ٣٨.\n(١) زيادة من (ش).\n(٢) قول الزهري رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٠٤) (٣٨٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٨٢ (٢٠١٥).\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٨ إلى ابن المنذر.\nوقول الأوزاعي ذكره أبو عبيد قال: وأحسب قول الأوزاعي مثل قول ابن شهاب.\n\"الناسخ والمنسوخ\" (ص ٢٠٥).\nوروى الطبري في \"جامع البيان\" ٢/ ٣٤٤ عن الأوزاعي أنَّه سئل عن الغزو أواجب على الناس كلهم؟ قال: لا أعلمه، ولكن لا ينبغي للأئمة والعامة تركه، فأما الرجل في خاصة نفسه فلا.\n(٣) ساقطة من (ح).\n(٤) ساقطة من (ح).\n(٥) لم أجده من رواية ابن أبي نجيح عنه، وقد تقدم من رواية ابن جريج عنه بنحوه.\n(٦) في (أ): التأويل.\n(٧) ساقطة من (ش).","vol":"5","page":396},{"text":"الْحُسْنَى﴾ (١) الآية، ولو كان القاعدون مضيعين (٢) فرضا لكان لهم السوأى لا الحسنى، والله أعلم (٣).\n(قوله تعالى) (٤): ﴿وَهُوَ كُرْهٌ لَكُمْ﴾ شاق عليكم. واتفق القراء على ضم الكاف هاهنا إلا أبا عبد الرحمن السلمي؛ فإنه قرأها: (وهو كَرْه لكم) بالفتح (٥). وهما لغتان بمعنى واحد مثل: الغُسل والغَسل، والضُّعف والضَّعف، والرُّهب والرَّهب (٦). وقال أكثر أهل اللغة: الكُره بالضم: المشقة، والكَره بالفتح: الإجبار (٧). وقال أهل المعاني: هذا الكره من حيث نفور الطبع عنه (٨)، لما يدخل فيه (٩) على المال من المؤونة، وعلى النفس من (١٠) المشقة، وعلى\n_________\n(١) النساء: ٩٥.\n(٢) في (ش): المضيعين.\n(٣) \"جامع البيان\" للطبري ٢/ ٣٤٤.\n(٤) ساقطة من (ش)، (ح).\n(٥) عزاها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٠) والزمخشري في \"الكشاف\" ١/ ٢٥٨، والكرماني في \"شواذ القراءة\" (٣٩ ب)، وأبو حيان في \"البحر المحيط\" ٢/ ١٥٢.\n(٦) \"معاني القرآن\" للأخفش ١/ ٣٦٥، \"تفسير الطبري\" ٢/ ٣٤٥، \"الصحاح\" ٦/ ٢٢٤٧ (كره).\n(٧) \"إصلاح المنطق\" لابن السكيت (ص ٩٠)، \"أدب الكاتب\" لابن قتيبة (ص ٢٣٩)، \"جامع البيان\" للطبري ٢/ ٣٤٥، \"غريب القرآن\" للسجستاني (ص ٣٩٥)، \"الحجة\" لابن زنجلة (ص ١٩٥)، \"إملاء ما منَّ به الرحمن\" للعكبري ١/ ٩٢.\n(٨) في (أ): منه.\n(٩) في (ح): منه.\n(١٠) ساقطة من (أ).","vol":"5","page":397},{"text":"الرُّوح من الخطر؛ (لا أنهم) (١) أظهروا الكراهة (٢)، أو كرهوا (٣) أمر الله ﷿ (٤).\nوقال عكرمة: نسختها هذِه الآية ﴿وَقَالُوا سَمِعْنَا وَأَطَعْنَا﴾ (٥). يعني أنهم (كرهوه ثم أحبّوه) (٦)، فقالوا: سمعنا وأطعنا.\nقال الله تعالى: ﴿وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ﴾ لأن في (٧) الغزو إحدى الحسنيين؛ إما الظفر والغنيمة؛ وإما الشهادة والجنَّة. ﴿وَعَسَى أَنْ تُحِبُّوا شَيْئًا﴾ (٨) يعني القعود عن الغزو ﴿وَهُوَ شَرٌّ لَكُمْ﴾ لما\n_________\n(١) في (ح)، (أ): لأنهم.\n(٢) في (ح)، (أ): الكراهية.\n(٣) في (ح): وكرهوا.\n(٤) \"معاني القرآن\" للزجاج ١/ ٢٨٩.\n(٥) البقرة: ٢٨٥.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٨٢ (٢٠١٣).\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٨ إلى ابن المنذر.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٤٤ موصولًا عن عكرمة عن ابن عباس، وفي إسناده ابن أبي حاتم والطبري: حسين بن قيس الرحبي وهو متروك.\n\"تقريب التهذيب\" لابن حجر (١٣٤٢).\nوروى مثله سعيد بن منصور في \"السنن\" ٣/ ٨٣٧ (٣٦٣) عن عطاء.\nقال الطبري: وهذا قول لا معنى له؛ لأن نسخ الأحكام من قبل الله ﷿ لا من قبل العباد، وقوله: ﴿سَمِعْنَا وَأَطَعْنَا﴾ خبر من الله عن عباده المؤمنين، وأنهم قالوه لا نسخ منه.\n\"جامع البيان\" ٢/ ٣٤٤.\n(٦) في (ش): كرهوا ثم أحبوا.\n(٧) ساقطة من (أ).\n(٨) في (ح) زيادة: ﴿وَهُوَ شَرٌّ لَكُمْ﴾.","vol":"5","page":398},{"text":"فيه من الذل، والفقر، وحرمان الغنيمة، والأجر.\n﴿وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ﴾ (١) قال ابن عباس: كنت (ردف (٢) النبي) (٣) - ﷺ - فقال: \"يا ابن عباس، ارض عن الله بما قدر وإن كان خلاف هواك، إنه لمثبت (٤) في كتاب الله ﷿\". قلت: يا رسول الله أين وقد قرأت القرآن؟ قال (٥): ﴿وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ﴾ الآية (٦).\n_________\n(١) ساقطة من (أ) في هذا الموضع. وكتبت بعد حديث ابن عباس.\n(٢) في (ز)، (أ): رديف.\n(٣) في (ح): رديفًا لرسول الله.\n(٤) في (ح): المثبت.\n(٥) في جميع النسخ زيادة، في (ش): بمكانين، وفي (ح): مكانين، وفي (ز) قوله في مكانين، وفي (أ): هو في مكانين.\n(٦) ساقطة من (أ).\nرواه الطبري في \"جامع البيان\" ٢/ ٣٤٦ قال: حدثني محمد بن إبراهيم السلمي قال: حدثني يحيى بن محمد بن مجاهد قال: أخبرني عبيد الله بن أبي هاشم الجعفي قال: أخبرني عامر بن واثلة قال: قال ابن عباس به.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٩ إلى الطبري وحده.\nوذكره الواحدي في \"الوسيط\" ١/ ٣١٩، والسمعاني في \"تفسير القرآن\" ٢/ ٢٧٥.\nقال الشيخ أحمد شاكر: هذا إسناد مظلم، والمتن منكر لم أجد ترجمة يحيى بن محمد بن مجاهد ولا عبيد الله بن أبي هاشم ولا أدري ما هما، ولفظ الحديث لم أجده ولا نقله أحد ممن ينقل عن الطبري.\nحاشية \"جامع البيان\" للطبري ٤/ ٢٩٩.","vol":"5","page":399},{"text":"[٤٣٣] أخبرنا أبو القاسم الحسن بن محمد السدوسي (١)، قال: أنا أبو علي الرفاء (٢) بهراة (٣)، قال: أنا أبو بكر عمر بن حفص السدوسي (٤)، قال: نا عاصم بن علي (٥)، قال: نا المسعودي (٦)\n_________\n(١) كذا في جميع النسخ وهو الصواب كما سيأتي عند تفسير آية (٢٦٢)، وأما في (س): السوسي.\n(٢) حامد بن محمد بن عبد الله، ثقة، صدوق.\n(٣) هراة: مدينة عظيمة مشهورة من أمهات مدن خراسان، وتقع.\n\"معجم البلدان لياقوت ٥/ ٣٩٦، \"بلدان الخلافة الشرقية\" لكي ليسترنج (ص ٤٤٩).\n(٤) عمر بن حفص بن عمر السدوسي أبو بكر البصري.\nذكره ابن حبان في \"الثقات\" وقال الخطيب: ثقة، توفي سنة (٢٩٣ هـ).\n\"الثقات\" لابن حبان ٨/ ٤٤٧، \"تاريخ بغداد\" للخطيب ١١/ ٢١٦.\n(٥) عاصم بن علي بن عاصم بن صهيب القرشي التيمي مولاهم أبو الحسين أو أبو الحسن الواسطي.\nقال العجلي: ثقة. وقال أبو حاتم: صدوق. وقال الإمام أحمد: صحيح الحديث، قليل الغلط، ما كان أصح حديثه! وكان إن شاء الله صدوقًا. وقال النسائي وابن معين: ضعيف. وقال الذهبي: وهو كما قال فيه المتعنت أبو حاتم: صدوق. وقال ابن حجر: صدوق ربما وهم. توفي سنة (٢٢١ هـ)، قال الذهبي: وهو في عشر التسعين.\n\"معرفة الثقات\" للعجلي (ص ٢٤٢)، \"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٥٢٤، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٨٤، \"ميزان الاعتدال\" للذهبي ٢/ ٣٥٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٥٦ \"تقريب التهذيب\" لابن حجر (٣٠٦٧).\n(٦) عبد الرحمن بن عبد الله بن عتبة بن عبد الله بن مسعود المسعودي الكوفي.\nقال يحيى بن معين: ثقة، وقال الإمام أحمد: سماع وكيع من المسعودي قديم، وأبو نعيم أيضًا، وإنما اختلط المسعودي ببغداد، ومن سمع منه بالكوفة، =","vol":"5","page":400},{"text":"قال: قال الحسن (١): لا تكره المُلِمات الواقعة، والبلايا الحادثة،\n_________\n= والبصعرة فسماعة جيد. قال العراقي: وعلى هذا فنقبل رواية كل من سمع منه بالكوفة والبصرة. وسرد أسماءهم. وقال يحيى بن معين: من سمع منه في زمان أبي جعفر فهو صحيح السماع، ومن سمع منه في أيام المهدي فليس سماعه بشيء، وقال الإمام أحمد: سماع أبي النفعر هاشم، وعاصم بن علي وهؤلاء من المسعودي بعدما اختلط. قال ابن نمير: سمع منه ابن مهدي ويزيد بن هارون أحاديث مختلطة. قال العراقي: وقد سمع من المسعودي بعد الاختلاط، وذكر من تقدم: وحجاج بن محمد الأعور، وأبو داود الطيالسي، وعلي بن الجعد. وقال يحيى بن معين: أحاديثه عن الأعمش مقلوبة، وعن عبد الملك أيضًا، وأما عن أبي حصين وعاصم، فليس بشيء، وإنما أحاديثه الصحاح عن القاسم وعن عون، وقال علي بن المديني: يغلط فيما روى عن عاصم وسلمة، ويصحح فيما روى عن القاسم ومعن. وأثنى على روايته عن القاسم ومعن يعقوب بن شيبة وأبو زرعة الرازي. وقال ابن حجر: صدوق اختلط قبل موته وضابطه أن من سمع منه ببغداد فبعد الاختلاط. توفي سنة (١٦٠ هـ)، وقيل: سنة (١٦٥ هـ).\n\"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٣٢٥، ٣/ ٥٠، \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٥١، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٥٠، \"تاريخ بغداد\" للخطيب ١٠/ ٢٢٠، \"التقييد والإيضاح\" للعراقي (ص ٤٣٠ - ٤٣٣)، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٢٣، \"تقريب التهذيب\" لابن حجر (٣٩١٩)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ٢٨٢).\nقلت: يظهر لي أن مرتبة المسعودي تختلف باختلاف رواياته فما رواه قبل اختلاطه عن القاسم بن معن بن عبد الرحمن بن عبد الله بن مسعود، وعن عون بن عبد الله بن عتبة فهو ثقة، وما رواه قبل اختلاطه عن غيرهم فهو صدوق، وما رواه بعد اختلاطه عنهم وعن غيرهم فهو ضعيف.\n(١) هو الحسن بن سعد بن معبد القرشي، الهاشمي الكوفي، مولى علي بن أبي طالب، وقيل: مولى الحسن بن علي، قال النسائي: ثقة. وذكره ابن حبان في =","vol":"5","page":401},{"text":"فلرب أمر تكرهه فيه نجاتك، ولرب أمر ترجوه (١) فيه عطبك (٢).\n[٤٣٤] أنشدنا أبو القاسم بن أبي بكر المكتب (٣)، قال: أنشدنا أبو بكر محمد بن المنذر الضرير (٤)، قال: أنشدني (٥) (أبو محمد الزنجاني المؤدب) (٦)، قال: أنشدنا أبو سعيد الضرير (٧):\nرُبّ أمر تتقيهِ ... جرّ أمرًا ترتضيهِ\n_________\n= \"الثقات\"، روى له البخاري في \"الأدب\" والباقون سوى الترمذي: قال الحافظ: ووثقه العجلي، ونقل ابن خلفون أن ابن نمير وثقه أيضًا.\nانظر: \"تهذيب الكمال\" ٦/ ١٦٣ (١٢٣٢)، \"تهذيب التهذيب\" ١/ ٣٩٦.\n(١) في (أ): تحبه.\n(٢) [٤٣٣] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وعاصم بن علي صدوق ربما وهم، وقد روى عن المسعودي بعد اختلاطه.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٩، وأبو حيان في \"البحر المحيط\" ٢/ ١٥٣.\n(٣) أبو القاسم الحسن بن حبيب، قيل: كذبه الحاكم.\n(٤) لم أجد له ترجمة.\n(٥) في (ش): أنشدنا.\n(٦) في (أ): أبو يعلى محمد بن حمدان النسوي، وكتب في هامشها: الزنجاني المؤدب.\nولم أجد له ترجمة.\n(٧) أحمد بن خالد البغدادي، لغوي، فاضل.","vol":"5","page":402},{"text":"خَفِي المحبوب منهُ ... وبدا المكروه فيهِ (١)\n[٤٣٥] وأنشدني أبو القاسم الحسن بن محمد بن جعفر النيسابوري (٢)، قال: أنشدني أبو يعلى محمد بن أحمد (٣) بن حمدان النسوي (٤)، قال: أنشدنا إبراهيم بن محمد بن عرفة (٥)\n_________\n(١) [٤٣٤] الحكم على الإسناد:\nفيه شيخ المصنف متكلم فيه، وشيخ شيخه وشيخه لم أجدهما.\nالتخريج:\nالبيتان ذكرهما القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٩، وأبو حيان في \"البحر المحيط\" ٢/ ١٥٣، وروى البيهقي في \"شعب الإيمان\" ٧/ ٢٢٧ (١٠١٠٤) هذين البيتين عن أبي عمرو بن نجيد.\n(٢) زاد هنا في (أ): الضرير. وهو الحبيبي، قيل: كذبه الحاكم.\n(٣) زيادة من (ح).\n(٤) في (ش)، (ح)، (أ) زيادة: بها.\nلم أجد له ترجمة.\n(٥) في (ح) زيادة: أنَّه أنشد.\nهو إبراهيم بن محمد بن عرفة بن سليمان العتكي الأسدي أبو عبد الله الواسطي. الملقب: نفطويه، النحوي، أخذ عن ثعلب والمبرد، وخلط نحو الكوفييين بنحو البصريين. قال المرزباني: وكان من طهارة الأخلاق، وحسن المجالسة، والصدق فيما يرويه على حال ما شاهدت عليه أحدًا ممن لقيناه. . وكان حسن الحفظ للقرآن، وكان مسندًا في الحديث من أهل طبقته، ثقة صدوقًا. وقال الدراقطني: شيخ إخباري لا بأس به. وقال الخطيب: وكان صدوقًا، وله مصنفات كثيرة. ولد سنة (٢٤٤ هـ)، وتوفي سنة (٣٢٣ هـ).\n\"سؤالات السلمي للدارقطني\" (ص ١١٠)، \"تاريخ بغداد\" للخطيب ٦/ ١٥٩ =","vol":"5","page":403},{"text":"لعبد الله بن المعتز (١):\nلا تكره المكروه عند نزولهِ ... إن الحوادث لم تزل متباينهْ\nكم (٢) نعمة لا تستقل بشكرها ... لله في درج الحوادث كلامنهْ (٣)\n[٤٣٦] سمعت (الحسن بن محمد) (٤) بن حبيب (٥) (يقول) (٦): سمعت أبا على الحسن بن الحسين (٧) بن محمد بن الفضل\n_________\n= \"معجم الأدباء\" لياقوت ١/ ١١٤، \"تاريخ الإسلام\" للذهبي ٢٤/ ١٢٥، \"لسان الميزان\" لابن حجر ١/ ١٠٩، \"بغية الوعاة\" للسيوطي ١/ ٤٢٨.\n(١) أبو العباس، الهاشمي، مقدم في الأدب، غزير الصم.\n(٢) بعدها في (ح): من.\n(٣) [٤٣٥] الحكم على الإسناد:\nفيه شيخ المصنف متكلم فيه، وشيخ شيخه لم أجده.\nالتخريج:\nالبيتان ذكرهما التنوخي في \"الفرج بعد الشدة\" ٥/ ٢٦، ونسبهما إلى أمير المؤمنين علي بن أبي طالب.\nوالبيت الثاني ذكره ابن قتيبة مع اختلاف يسير في \"عيون الأخبار\" ٣/ ٥٢ وابن عبد البر في \"بهجة المجالس\" ٣/ ٣٦٧ وأبو منصور الثعالبي في \"التمثيل والمحاضرة\" (ص ١١) دون عزو لأحد.\n(٤) في (أ): محمد بن الحسن.\n(٥) قيل: كذبه الحاكم.\n(٦) زيادة من (ح)، (ش).\n(٧) زيادة من (ح).","vol":"5","page":404},{"text":"الرازي (١) يقول: سمعت عبد الرحمن بن أبي حاتم (٢) يحكي عن أبيه قال: بعث المتوكل (٣) إلى محمد بن الليث (٤)، وقد كان (٥) بقي مدة في منزله، فلما أتاه الرسول رعب، وركب بلا روح خوفًا، فمر به رجل، وهو يقول:\nكم مرةٍ حقّت بك المكارهْ ... خار لك الله وأنت كارهْ (٦)\n_________\n(١) الحسن بن محمد بن الفضل أبو علي الرازي. لم أجد له ترجمة.\n(٢) إمام، ثبت.\n(٣) المتوكل على الله جعفر بن المعتصم بالله محمد بن الرشيد هارون بن محمد المهدي العباسي القرشي أبو الفضل البغدادي، أمير المؤمنين.\nبويع بالخلافة بعد موت أخيه الواثق في ذي الحجة سنة (٢٣٢ هـ)، ولما استخلف أظهر السنة، وتُكُلِّم بها في مجلسه، وكتب إلى الآفاق برفع المحنة، وبسط السنة، ونصر أهلها. ولد سنة (٢٠٥ هـ)، وقتل في شوال سنة (٢٤٧ هـ).\n\"تاريخ بغداد\" للخطيب ٧/ ١٦٥، \"سير أعلام النبلاء\" للذهبي ١٢/ ٣٠، \"البداية والنهاية\" لابن كثير ١٠/ ٣٦٤، \"تاريخ الخلفاء\" للسيوطي (ص ٣٠١).\n(٤) لعله: محمد بن أبي الليث واسمه الحارث بن شداد الإيادي أبو بكر.\nولي القضاء بمصر من قبل المعتصم بالله سنة (٢٢٦ هـ)، وامتحن الناس في مصر بالقول بخلق القرآن، ولما استخلف المتوكل على الله أمر بسجنه في سنة (٣٥ هـ)، ثم خلَّى عنه، ثم أمر برده إلى السجن ثانيًا، وورد كتاب المتوكل بأن تُحلق لحيته، ويضرب بالسياط، ويحمل على حمار، ويطاف به، ففعل به ذلك في سنة (٣٧ هـ). قال وكيع: وكان رجل سوء. توفي ببغداد سنة (٢٥٠ هـ).\n\"أخبار القضاة\" لوكيع ٣/ ٢٤٠، ٣٢٦، \"تاريخ بغداد\" للخطيب ٢/ ٢٩٢، \"لسان الميزان\" لابن حجر ٥/ ١١٠.\n(٥) ليست في (س).\n(٦) البيت ذكره دون نسبة، التنوخي في \"الفرج بعد الشدة\" ٥/ ٢٢ وأبو منصور =","vol":"5","page":405},{"text":"فلما دخل على المتوكل، ولّاه مصر (١)، وأمر له بمائة ألف، وجميع (٢) ما يحتاج إليه من الآلات، والدواب، والغلمان (٣).\n[٤٣٧] وأنشدني (٤) (الحسن بن محمد (٥)، قال: أنشدني أبو سعيد أحمد بن محمد بن رميح) (٦) (٧) قال: أنشدنا محمد بن الفرخان (٨):\n_________\n= الثعالبي في \"التمثيل والمحاضرة\" (ص ١٧)، وأبو حيان في \"البحر المحيط\" ٢/ ١٥٣.\n(١) في (ح): مصرًا.\n(٢) في (ح): وجمع.\n(٣) [٤٣٦] الحكم على الإسناد:\nفي سنده من لم أجده.\n(٤) في (أ) زيادة: أبو القاسم.\n(٥) قيل: كذبه الحاكم.\n(٦) أحمد بن محمد بن رميح بن عصمة النخعي أبو سعيد النسوي ثم المروزي.\nقال الحاكم: ثقة، مأمون، وقال أيضًا: قدم نيسابور، فعقدت له مجلس الإملاء، وقرأت عليه \"صحيح البخاري\" وما المثل فيه إلا كما قال يحيى بن معين: لو ارتد عبد الرزاق ما تركنا حديثه. وقال ابن أبي الفوارس: ثقة. وقال أبو زرعة محمد بن يوسف الكشي وأبو نعيم: كان ضعيفًا. قال الخطيب: والأمر عندنا بخلاف ذلك، فإن ابن رميح كان ثقة، ثبتًا، لم يختلف شيوخنا الذين لقوه في ذلك. توفي سنة (٣٥٧ هـ).\n\"تاريخ بغداد\" للخطيب ٥/ ٦ \"تاريخ الإسلام\" للذهبي ٢٦/ ١٥٦، \"لسان الميزان\" لابن حجر ١/ ٢٦١.\n(٧) ما بين القوسين ساقط من (ش).\n(٨) كذا في (ش)، (ح)، (ز) وهو الصواب. وفي (س): الفرخال.\nوهو: محمد بن الفرخان بن روزبة -أو روزنة- أبو الطيب الدوري.\nيحكي عن الجنيد، وابن عطاء، وغيرهما حكايات في التصوف. قال الخطيب: =","vol":"5","page":406},{"text":"كم فرجة (١) مطوية ... لك بين أثناء المصائبْ (٢)\nومضرة (٣) قد أقبلت ... من حيث تنتظر المواهبْ (٤) (٥)\n_________\n= وكان غير ثقة .. وقد ذكر لي بعض أصحابنا أنَّه رأى لمحمد بن الفرخان أحاديث كثيرة منكرة بأسانيد واضحة عن شيوخ ثقات.\nوقال ابن النجار: كان متهمًا بوضع الحديث. وقال السمعاني: يروي عن أبي خليفة أحاديث منكرة لا يتابع عليها.\nوقال ابن حجر: ضعيف، وقال أبو العباس النسائي: كتبت عنه سنة تسع وخمسين وثلاثمائة، ومات بعدها بقليل.\n\"تاريخ بغداد\" للخطيب ٣/ ١٦٧، \"الأنساب\" للسمعاني ٢/ ٥٥٤، ٤/ ٣٦١، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٧٤، \"لسان الميزان\" لابن حجر ٥/ ٣٤٠، \"تقريب التهذيب\" لابن حجر (٦٢٢٢).\nقلت: هو متروك أو متهم.\n(١) في (ش)، (ز)، (أ): فرحة.\n(٢) في (أ): النوائب.\n(٣) في (أ): ومسرة.\n(٤) في (أ): المصائب.\n(٥) [٤٣٧] الحكم على الإسناد:\nشيخ المصنف، كذبه الحاكم.\nالتخريج:\nالبيتان ذكرهما أبو حيان في \"البحر المحيط\" ٢/ ١٥٣ وذكرهما -مع اختلاف يسير- التنوخي في \"الفرج بعد الشدة\" ٥/ ٦٥، ونسبهما إلى سعيد بن حميد الكاتب، وذكرهما ابن عبد البر في \"بهجة المجالس\" ٣/ ٣٦٧ دون نسبة.","vol":"5","page":407},{"text":"[٤٣٨] وأنشدني (١) أبو القاسم (٢) الحبيبي، قال: أنشدنا أبو عبد الوضَّاحي (٣):\nربما خير للفتى ... وهو للخير كارهُ\nثم يأتي السرور من ... حيث تأتي المكارهُ (٤)\n\n<span data-type=\"title\" id=toc-589>٢١٧ </span>- قوله ﷿: ﴿يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ﴾ الآية (٥).\nقال المفسرون: بعث رسول الله - ﷺ - عبد الله بن جحش (٦)،\n_________\n(١) في (ح): أنشدنا.\n(٢) في (أ) زيادة: الحسين.\n(٣) في (ش): الرضاحي. وفي (ح): الوضاح.\nوهو: محمد بن الحسين بن علي بن الحسن الوضاحي أبو عبد الله الأنباري.\nشاعر مشهور من أهل الأنبار سكن نيسابور، وكان حسن الشِّعر، مليح القول. قال الحاكم: كان من أشعر من ذكر في وقته. توفي في رمضان سنة (٣٥٥ هـ).\n\"يتيمة الدهر\" للثعالبي ٤/ ٤٤١، \"تاريخ بغداد\" للخطيب ٢/ ٢٤١، \"الأنساب\" للسمعاني ٥/ ٦٠٨، \"سير أعلام النبلاء\" للذهبي ١٦/ ٧١ وفيه: محمد بن الحسن.\n(٤) [٤٣٨] البيتان في \"البحر المحيط\" لأبي حيان ٢/ ١٥٣، وذكرهما التنوخي في \"الفرج بعد الشدة\" ٥/ ١٨، وابن عبد البر -مع اختلاف يسير- في \"بهجة المجالس\" ١/ ١٧٩، دون نسبة لأحد.\n(٥) ساقطة من (أ).\n(٦) عبد الله بن جحش بن رئاب بن يعمر بن صبرة الأسدي أبو محمد.\nأمه أميمة بنت عبد المطلب عمة رسول الله - ﷺ -، وأخته زينب زوج النبي - ﷺ -. أسلم في دخول النبي - ﷺ - دار الأرقم، وهاجر الهجرتين، وشهد بدرًا، وأحدًا، =","vol":"5","page":408},{"text":"وهو ابن عمة النبي - ﷺ - في جُمادى الآخرة (١) قبل قتال بدر بشهرين على رأس تسعة (٢) عشر شهرًا من مَقدَمِه (٣) المدينة (٤)، وبعث معه ثمانية رهط من المهاجرين: سعد بن أبي وقاص الزهري، وعُكَّاشة بن مِحْصن الأسدي (٥)، وعتبة بن غزوان السلمي (٦)، وأبو حذيفة بن\n_________\n= واستشهد بها، ودفن مع خاله حمزة في قبر واحد.\n\"معرفة الصحابة\" لأبي نعيم ٣/ ١٦٠٦، \"الاستيعاب\" لابن عبد البر ٣/ ٨٧٧، \"أسد الغابة\" لابن الأثير ٣/ ١٣١، \"الإصابة\" لابن حجر ٤/ ٤٦.\n(١) في (ح) الآخر، وفي (أ): الأخرى.\n(٢) في (ح)، (ز)، (أ): سبعة.\n(٣) في (ش): قدومه.\n(٤) في (ح): إلى المدينة.\n(٥) عكاشة بن محصن بن حرثان بن قيس بن مرة الأسدي أبو محصن.\nهاجر إلى المدينة، وشهد بدرًا -وأبلى فيها بلاء حسنًا- والمشاهد كلها مع رسول الله - ﷺ -، وبشره - ﷺ - أنَّه ممن يدخل الجنَّة بغير حساب. قتله طليحة بن خويلد في حروب الردة.\n\"صحيح البخاري\" ٧/ ٢١، \"الاستيعاب\" لابن عبد البر ٣/ ١٠٨٠، \"أسد الغابة\" لابن الأثير ٤/ ٢، \"الإصابة\" لابن حجر ٤/ ٢٥٦.\n(٦) عتبة بن غزوان بن جابر بن وهيب بن نسيب من قيس عيلان حليف بني نوفل بن عبد مناف أبو عبد الله وقيل: أبو غزوان.\nهو سابع سبعة في الإسلام، هاجر الهجرتين، وشهد بدرًا، والمشاهد مع رسول الله - ﷺ -، وسيره عمر بن الخطاب ليقاتل مَنْ بالأُبلة من فارس، فسار عتبة، وافتتح الأبلة، واختط البصرة، وهو أول من مصرها وعمرها. توفي سنة (١٧ هـ)، وقيل: سنة (١٥ هـ)، وهو ابن سبع وخمسين سنة.\n\"الطبقات الكبرى\" لابن سعد ٣/ ٩٨، \"الاستيعاب\" لابن عبد البر ٣/ ١٠٢٦، \"أسد الغابة\" لابن الأثير ٣/ ٣٦٣، \"الإصابة\" لابن حجر ٤/ ٢١٥.","vol":"5","page":409},{"text":"عتبة بن ربيعة (١)، وسهيل ابن بيضاء (٢)، وعامر بن ربيعة (٣)، وواقد بن عبد الله (٤)، وخالد بن بكير (٥).\nوكتب لأميرهم عبد الله بن جحش كتابًا، وقال: \"سر على اسم الله\n_________\n(١) أبو حذيفة بن عتبة بن ربيعة بن عبد شمس بن عبد مناف العبشمي القرشي.\nمن السابقين الأولين، أسلم قبل دخول الرسول - ﷺ - دار الأرقم، وهاجر\nالهجرتين، وشهد بدرًا، والمشاهد كلها. أستشهد يوم اليمامة، وهو ابن ثلاث أو أربع وخمسين.\n\"معرفة الصحابة\" لأبي نعيم ٥/ ٢٨٦٢، \"الاستيعاب\" لابن عبد البر ٤/ ١٦٣١، \"أسد الغابة\" لابن الأثير ٥/ ١٧٠، \"الإصابة\" لابن حجر ٧/ ٤٢.\n(٢) سهيل ابن بيضاء وهي أمه واسم أبيه وهب بن ربيعة بن عمرو بن عامر الفهري القرشي. قديم الإسلام، هاجر الهجرتين، شهد بدرًا، وما بعدها، ومات بالمدينة في حياة النبي - ﷺ - سنة (٩ هـ)، وصلى عليه رسول الله - ﷺ - في المسجد.\n\"صحيح مسلم\" ٢/ ٦٦٨، \"الاستيعاب\" لابن عبد البر ٢/ ٦٦٧، \"أسد الغابة\" لابن الأثير ٢/ ٣٧٠، \"الإصابة\" لابن حجر ٣/ ١٤٤.\n(٣) عامر بن ربيعة بن كعب بن مالك بن ربيعة العَنزي أبو عبد الله.\nأسلم قديمًا. وهاجر الهجرتين، وشهد بدرًا، والمشاهد كلها. توفي سنة (٣٢ هـ) وقيل: سنة (٣٧ هـ).\n\"معرفة الصحابة\" لأبي نعيم ٤/ ٢٠٤٩، \"الاستيعاب\" لابن عبد البر ٢/ ٧٩٠، \"أسد الغابة\" لابن الأثير ٣/ ٨٠، \"الإصابة\" لابن حجر ٤/ ٨.\n(٤) واقد بن عبد الله بن عبد مناف بن عرين الحنظلي اليربوعي التميمي.\nأسلم قبل دخول رسول الله - ﷺ - دار الأرقم، وهو أول قاتل من المسلمين.\nشهد بدرًا، والمشاهد كلها مع رسول الله - ﷺ -. توفي في أول خلافة عمر.\n\"معرفة الصحابة\" لأبي نعيم ٥/ ٢٧٢٩، \"الاستيعاب\" لابن عبد البر ٤/ ١٥٥٠، \"أسد الغابة\" لابن الأثير ٥/ ٧٩، \"الإصابة\" لابن حجر ٦/ ٣١٢.\n(٥) خالد بن بكير بن عبد ياليل، شهد بدرًا.","vol":"5","page":410},{"text":"﷿، ولا تنظر في الكتاب حتَّى تسير يومين، فإذا نزلت منزلين؛ فافتح الكتاب، فاقرأه على أصحابك، ثم أمض لما أمرتك، ولا تستكرهن أحدًا من أصحابك على السير معك\". فسار عبد الله يومين، ثم نزل، وفتح الكتاب؛ فإذا فيه: \"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، أما بعد فسر على بركة الله بمن تبعك (١) من أصحابك حتَّى تنزل بطن نخلة (٢)، فترصد بها عير قريش لعلك أن (٣) تأتينا منه بخير\".\nفلم انظر عبد الله في الكتاب قال: سمعًا وطاعة (٤)، ثم قال لأصحابه ذلك، وقال: إنه قد (٥) نهاني أن أستكره أحدًا (٦) منكم، فمن كان يريد الشهادة فلينطلق، ومن كره ذلك فليرجع، فإني ماض لأمر رسول الله - ﷺ -.\n(ثم مضى) (٧) ومضى معه أصحابه لم يتخلف عنه منهم أحد، حتَّى إذا كان بُمعْدِن عند (٨) الفُرع (٩) يقال له:\n_________\n(١) في (ش): معك.\n(٢) وهي النخلة اليمانية تقدم التعريف بها، وانظر.\n\"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٣١٧).\n(٣) ساقطة من (أ).\n(٤) في (ش)، (س): سمع وطاعة، والمثبت من (ج)، و(ز)، و(أ).\n(٥) ساقطة من (ح).\n(٦) في (أ): رجلًا.\n(٧) في (أ): فمضى.\n(٨) في (ش)، (ح): فوق.\n(٩) الفُرع وهو جمع الفَرْع مثل: سَقْف وسُقف، وهو المال الطائل، أو جمع الفارع =","vol":"5","page":411},{"text":"بَحْران (١) (أضل سعد) (٢) بن أبي وقاص وعتبة (بن غزوان) (٣) بعيرًا لهما كانا يعتقبانه، فاستأذنا (٤) أن يتخلفا في طلب بعيرهما، فأذن لهما، فتخلفا في طلبه. ومضى عبد الله ببقية أصحابه حتَّى نزلوا بطن (٥) نخلة بين مكة والطائف، فبينما (٦) هم كذلك مرت (٧) بهم عير لقريش تحمل زبيبًا، وأدمًا، وتجارة (من تجارة) (٨) الطائف، فيهم (٩) (عمرو بن الحضرمي) (١٠)، والحكم بن\n_________\n= مثل: بازل وبُزل، وهو العالي من كل شيء، أو جمع الفرَع مثل فَلك وفُلك، قرية من نواحي المدينة عن يسار السقيا، بها منبر، ونخل، ومياه كثيرة، ولا تزال تعرف بهذا الاسم، تقع على بعد (١٥٠) كيلًا جنوب المدينة.\n\"المناسك\" لإبراهيم الحربي (ص ٣٤١)، \"معجم البلدان لياقوت ٤/ ٢٥٢، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٢٣٦).\n(١) بحران بفتح أوله أو ضمه موضع بناحية الفُرع، وهو جبل يضرب على الخضرة والسمرة بين وادي حجر ووادي رابغ، يقع شرق مدينة رابغ على بعد (٩٠) كيلًا. \"معجم ما استعجم\" للبكري ١/ ٢٢٨، \"معجم البلدان لياقوت ١/ ٣٤١، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٤٠).\n(٢) في (أ): ضل لسعد.\n(٣) في (ز): بن أبي غزوان.\n(٤) في (ز): فاستأذناه.\n(٥) في (أ): ببطن.\n(٦) في (ش)، (ح)، (ز): فبينا.\n(٧) في (ش)، (ح): إذ مرت. وفي (أ): إذ مر.\n(٨) ساقطة من (ش).\n(٩) في (ش): فمنهم.\n(١٠) في (ح): عمرو الحضرمي.","vol":"5","page":412},{"text":"كيسان (١)، وعثمان بن عبد الله بن المغيرة، ونوفل بن عبد الله المخزوميان، فلما رأوا أصحاب رسول الله - ﷺ - هابوهم. فقال عبد الله بن جحش: إن القوم قد ذعروا منكم، فاحلقوا رأس رجل واحد (٢) منكم (٣) فليتعرض (٤) لهم، فإذا رأوه محلوقًا أمنوا، وقالوا: قوم عُمَّار (٥)، فحلقوا رأس عكاشة، ثم أشرف عليهم، فقالوا: قوم عمار، لا بأس عليكم، فأمنوهم.\nوكان ذلك في آخر يوم من جمادى الآخرة، وكانوا يرون أنَّه من جمادى وهو من (٦) رجب، فتشاور القوم فيهم، وقالوا (٧): لئن تركتموهم (٨) هذِه الليلة ليدخلن الحُرُم، فليُمنعن (٩) منكم، فأجمعوا\n_________\n(١) الحكم بن كيسان مولى هشام بن المغيرة.\nأسلم في السنة الأولى من الهجرة حين قدم به أصحاب السرية إلى رسول الله - ﷺ -. واستشهد يوم بئر معونة.\n\"معرفة الصحابة\" لأبي نعيم ٢/ ٧١٧، \"الاستيعاب\" لابن عبد البر ١/ ٣٥٥، \"أسد الغابة\" لابن الأثير ٢/ ٣٧، \"الإصابة\" لابن حجر ٢/ ٣٠.\n(٢) زيادة من (أ).\n(٣) ساقطة من (ح).\n(٤) في (ح): فليعترض.\n(٥) في هامش (س) توضيح: عمار، أي: معتمرين من العمرة.\n(٦) ساقطة من (ش)، (ح).\n(٧) ساقطة من (أ).\n(٨) في (أ): تركوهم.\n(٩) في جميع النسخ: فليمتنعن، والمثبت من (س).","vol":"5","page":413},{"text":"(أمرهم (١) في مواقعة (٢) القوم، فرمى واقد بن عبد الله السهمي (٣) عمروَ بن الحضرمي بسهم فقتله، فكان أول قتيل من المشركين، واستأسر (٤) الحكم، وعثمان، وكانا أول أسيرين في الإسلام، وأفلت نوفل فأعجزهم، واستاق المؤمنون العير والأسيرين حتَّى قدموا على رسول الله - ﷺ - المدينة (٥).\nفقالت قريش: قد استحل محمد الشهر الحرام شهرًا (٦) يأمن فيه الخائف، ويَبْذَعر (٧) فيه الناس لمعايشهم (٨)، فسفك (٩) فيه الدماء، وأخذ فيه الحرائب (١٠). وعير بذلك أهل مكة من كان بها (١١) من\n_________\n(١) في (أ): أمركم.\n(٢) في (ش): موافقة.\n(٣) في (ش): السهم. وفي (أ): التميمي.\n(٤) في (ش): واستؤسر.\n(٥) في (ش)، (ح): بالمدينة.\n(٦) في (ز)، (أ): شهر.\n(٧) في (ز): وتنذعر.\nابْذَعَرَّ الناس: تفرقوا، وفي حديث عائشة: ابذعرّ النفاق، أي، تفرق وتبدد.\n\"تهذيب اللغة\" للأزهري ١/ ٢٩٧ \"لسان العرب\" لابن منظور ١/ ٣٥٢ (بذعر).\n(٨) كذا في (ش)، (ح)، (أ). وأما في (س): بمعايشهم.\n(٩) في (ش): فيسفك.\n(١٠) الحرائب: جمع حريبة وهو مال الرجل الَّذي يقوم به أمره، وقد حُرِب ماله أي سُلِبَه.\n\"لسان العرب\" لابن منظور ٣/ ١٠٠ (حرب).\n(١١) ساقطة من (أ).","vol":"5","page":414},{"text":"المسلمين، وقالوا: يا معشر الصباة استحللتم الشهر الحرام، وقاتلتم فيه. وتفاءلت اليهود بذلك، وقالوا: واقدٌ (١) وقدت الحرب، وعمرو عمرت الحرب، والحضرمي حضرت الحرب.\nوبلغ ذلك رسول الله - ﷺ -، فقال لابن جحش وأصحابه: \"ما أمرتكم بالقتال في الشهر الحرام\"، ووقف العير والأسيرين، فأبى أن يأخذ من ذلك شيئًا.\nفعظم ذلك على أصحاب السرية، وظنوا أن قد هلكوا، وسقِط (٢) في أيديهم، وقالوا: يا رسول الله، إنا قتلنا ابن الحضرمي، ثم أمسينا، فنظرنا إلى هلال رجب، (فلا ندري أفي رجب) (٣) أصبناه (٤) أم في جمادى.\nوأكثر الناس في ذلك، فأنزل الله ﷿ هذِه الآية، فأخذ رسول الله - ﷺ - العير، فعزل منها الخُمُس فكان أول خُمُس في الإسلام، وقسم الباقي بين أصحاب السرية، فكان أول غنيمة في الإسلام، وبعث أهل مكة في فداء أسيريهم.\nفقال: \"بل نقفهما (٥) حتَّى يقدم (٦) سعد وعتبة، وإن لم يقدما\n_________\n(١) ساقطة من (ش).\n(٢) كذا في (ش)، (أ) وهامش (ز). وأما في (س) و(ح)، (ز): وسقطوا.\n(٣) ساقطة من (ش).\n(٤) في (أ): أصبناهم.\n(٥) كذا في (ش)، (ح)، (أ). وأما في (س) و(ز): نقفهم.\n(٦) في (أ): يرجع.","vol":"5","page":415},{"text":"قتلناهما بهما\". فلما قدما فاداهما (١). فأما الحكم بن كيسان، فأسلم، وأقام (٢) مع رسول الله - ﷺ - بالمدينة، فقتل يوم (٣) بئر معونة (٤) شهيدًا، وأما عثمان بن عبد الله، فرجع إلى مكة، فمات بها كافرًا، وأما نوفل، فضرب بطن فرسه (٥) يوم الأحزاب ليدخل الخندق على المسلمين، فوقع في الخندق مع فرسه، فتحطما جميعًا، وقتله الله. وطلب المشركون جيفته بالثمن، فقال رسول الله - ﷺ -: \"خذوه فإنه خبيث الجيفة خبيث الدية\" (٦).\n_________\n(١) في (ش)، (ح): فاداهم.\n(٢) في (ز)، (أ): وقام.\n(٣) ساقطة من (ش).\n(٤) بئر معونة: وهو ماء لبني عامر بن صعصعة، وهو بين أرض بني عامر وحرة بني سليم، وتقع بحلف أُبْلى، وأبلى سلسلة جبلية سواد تقع غرب المهد، وتتصل غربًا بحرة الحجاز العظيمة.\n\"معجم البلدان لياقوت ١/ ٣٠٢، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٥٣).\n(٥) كذا في جميع النسخ، وهو الصواب. وأما في (س): فرس.\n(٦) في (أ): الثمن.\nرواه ابن إسحاق في \"السيرة النبوية\" كما في \"السيرة النبوية\" لابن هشام ٢/ ٦٠١ - ٦٠٥ عن يزيد بن رومان والزهري، عن عروة به بنحوه.\nومن طريق ابن إسحاق رواه الطبري في \"جامع البيان\" ٢/ ٣٤٧ - ٣٤٩، وفي \"تاريخ الرسل والملوك\" ٢/ ٤١٠، والبيهقي في \"دلائل النبوة\" ٣/ ١٧، وابن حجر في \"تغليق التعليق\" ١/ ٧٥.\nورواه البيهقي في \"دلائل النبوة\" ٣/ ١٧. وفي \"السنن الكبرى\" ٩/ ١٢ والواحدي في \"أسباب النزول\" (ص ٦٨) كلاهما من طريق شعيب عن الزهري عن عروة مختصرًا. =","vol":"5","page":416},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال ابن حجر: وهو مرسل جيد، قوي الإسناد، وقد صرح فيه ابن إسحاق بالسماع.\n\"تغليق التعليق\" ١/ ٧٦، وله شواهد منها:\n١ - حديث جندب بن عبد الله، رواه الطبري في \"جامع البيان\" ٢/ ٣٤٩ - ٣٥٠، وفي \"تاريخ الرسل والملوك\" ٢/ ٤١٥، وأبو يعلى في \"مسنده\" ٣/ ١٠٢ (١٥٣٤)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٨٤ (٢٠٢٢) والطبراني في \"المعجم الكبير\" ٢/ ١٦٢ (١٦٧٠)، والسمرقندي في \"بحر العلوم\" ١/ ٢٠٢، والبيهقي في \"السنن الكبرى\" ٩/ ١١.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٤٨ إلى ابن المنذر.\nكلهم من طريق المعتمر بن سليمان عن الحضرمي عن أبي السوار عن جندب بن عبد الله به بنحوه مختصرًا.\nقال الهيثمي: رجاله ثقات.\n\"مجمع الزوائد\" ٦/ ١٩٨.\nوقال ابن حجر: سنده حسن.\nانظر: \"العجاب في بيان الأسباب\" ١/ ٥٣٩، \"فتح الباري\" ١/ ١٥٥.\nوقال أيضًا: وله شاهد جيد متصل.\n\"تغليق التعليق\" ١/ ٧٦.\nوقال السيوطي: بسند صحيح.\n\"الدر المنثور\" ١/ ٤٤٨.\nوقد علق البخاري طرفًا منه وهو ما يتعلق بالكتاب انظر: كتاب العلم، باب ما يذكر من المناولة ١/ ٢٨.\n٢ - حديث ابن عباس، رواه البزار في \"البحر الزخار\" انظر \"كشف الأستار\" ٣/ ٤١ (٢١٩١) وأبو نعيم في \"معرفة الصحابة\" ٥/ ٢٧٢٩ (٦٥١٣) كلاهما من طريق أبي سعيد البقال عن عكرمة عن ابن عباس به بنحوه مختصرًا.\nقال الهيثمي: وفيه أبو سعيد البقال وهو ضعيف. =","vol":"5","page":417},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"مجمع الزوائد\" ٦/ ١٩٩.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٥٠، ٣٥٢ من طريق العوفي عنه بإسناد مسلسل بالضعفاء، وقد تقدم.\nورواه أبو نعيم في \"معرفة الصحابة\" ٢/ ٩٥٤ (٢٤٦٧) من طريق السدي الصغير عن الكلبي عن أبي صالح عن ابن عباس بنحوه مختصرًا، وذكره الحيري في \"الكفاية\" ١/ ١٥٩، ورواه ابن إسحاق عن الكلبي عن أبي صالح عنه مختصرًا. انظر \"الدر المنثور\" للسيوطي ١/ ٤٤٩.\nقال ابن حجر: ثم وجدت له شاهدًا من حديث ابن عباس عند الطبري في \"جامع البيان\" فبمجموع هذِه الطرق يكون صحيحًا.\n\"فتح الباري\" ١/ ١٥٥.\nكما روي نحوه عن السدي، ومقسم مولى ابن عباس، والزهري، وأبي مالك، ومجاهد.\nانظر: \"جامع البيان\" للطبري ٢/ ٣٤٩ - ٣٥١، \"تاريخ الرسل والملوك\" ٢/ ٤١٣، \"تفسير القرآن\" لعبد الرزاق ١/ ٨٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٣٤٨ (٢٠٢٣)، \"دلائل النبوة\" للبيهقي ٣/ ١٨، \"أسباب النزول\" للواحدي (ص ٦٨)، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٤٢ - ٥٤٤.\nوقصة هلاك نوفل بن عبد الله لم ترد في المصادر السابقة وذكرها مقاتل بن سليمان في \"تفسيره\" ١/ ١١١ أو الواحدي في \"أسباب النزول\" (ص ٧١)، والبغوي في \"معالم التنزيل\" ١/ ٢٤٨.\nوأوردها ابن إسحاق في \"السير النبوية\" انظر \"السير النبوية\" لابن هاشم ٣/ ٢٦٥ ورواها من طريقه الطبري في \"تاريخ الرسل والملوك\" ٢/ ٥٧٤ عن عاصم بن عمر والزهري. وأوردها موسى بن عقبة في \"مغازيه\" انظر \"دلائل النبوة\" للبيهقي ٣/ ٤٠٤.\nوالحديث المرفوع رواه الإِمام أحمد في \"مسنده\" ١/ ٢٤٨، ٢٧١ (٢٢٣٠)، (٢٤٤٢)، والبيهقي في \"السنن الكبرى\" ٩/ ١٣٣ من طريق الحجاج بن أرطاة، =","vol":"5","page":418},{"text":"فإذا سبب نزول قوله تعالى: ﴿يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ﴾ يعني: رجبًا؛ سمي بذلك لتحريم القت فيه، ولعظم حرمته، (ولذلك كان يسمى) (١) في الجاهلية منزع الأسِنَّةِ، ومنصل (٢) الأَلِّ (٣)، (لأنهم كانوا) (٤) ينزعون الأسنة والنصال عند دخول رجب انطواء على ترك القتال فيه. وكان يدعى الأصم؛ (لأنه لا يسمع) (٥) فيه قعقعة السلاح، فنسب (٦) الصمم إليه (٧) كما يقال (٨): ليل نائم، وسر كاتم، يدل عليه:\n_________\n= عن الحكم، عن مقسم، عن ابن عباس به بنحوه دون ذكر اسم نوفل. قال الشيخ أحمد شاكر: إسناده صحيح. \"المسند\" ٤/ ٥٣ (٢٢٣٠).\nقلت: الحجاج بن أرطاة صدوق كثير الخطأ تقدم عند تفسير آية (١٩٦) فالإسناد ضعيف، لكن رواه الترمذي في كتاب الجهاد، باب ما جاء لا تفادى جيفة الأسير (١٧١٥) من طريق ابن أبي ليلى عن الحكم به بنحوه مختصرًا. وقال: هذا حديث حسن غريب لا نعرفه إلا من حديث الحكم، ورواه الحجاج بن أرطاة أيضًا عن الحكم.\n(١) في (أ): وبذلك سمي.\n(٢) في (أ): النصل.\n(٣) جمع الأَلة وهي الحربة العريضة النصل، سميت بذلك لبريقها ولمعانها. \"النهاية\" لابن الأثير ١/ ٦٢ \"لسان العرب\" لابن منظور ١/ ١٨٥ (ألل).\n(٤) في (أ): كأنهم.\n(٥) في (ز): لأنه كان لا تُسمع.\n(٦) كذا في جميع النسخ. وأما في (س): فنسبت.\n(٧) \"جامع البيان\" للطبري ٢/ ٣٤١، \"الصحاح\" ١/ ١٣٣ (رجب)، وانظر ما سيأتي عن أبي رجاء العطاردي وقيس بن أبي حازم.\n(٨) في (ح): قيل.","vol":"5","page":419},{"text":"[٤٣٩] ما حدثنا أبو منصور (ظفر (١) بن محمَّد) (٢) بن أحمد بن محمَّد الحسيني (٣) ﵀ إملاءً، قال: أنا أبو صالح خلف بن محمَّد بن إسماعيل الخيام (٤) ببخارى (٥)، قال: أنا مكي بن خلف\n_________\n(١) في (أ): مظفر.\n(٢) ساقطة من (ش).\n(٣) ظفر بن محمَّد بن أحمد بن محمَّد بن زبارة الحسيني أبو منصور النيسابوري.\nقال عبد الغافر: خرَّج له الحاكم أبو عبد الله \"الفوائد\"، وسمع الخلق منه، وكانت أصوله وسماعاته صحيحة، ثم احترق قصره بما فيه من الكتب، فضاعت أصوله، فبعد ذلك كانت تقرأ عليه مسموعاته من الفروع التي كتبت من أصوله وعورضت بها إلى آخر عمره. توفي سنة (٤١٥ هـ)، قال الذهبي: نيف على الثمانين فيما أرى.\n\"المنتخب من السياق لتاريخ نيسابور\" للصيرفيني (ص ٢٧٠)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٦٣.\n(٤) في (ح): الخليع.\nوهو: خلف بن محمَّد بن إسماعيل بن إبراهيم الخيام أبو صالح البخاري.\nقال الخليفي: كان له حفظ، ومعرفة، وهو ضعيف جدًّا، روى في الأبواب تراجم لا يتابع عليها، وكذلك متونًا لا تعرف، سمعت ابن أبي زرعة والحاكم أبا عبد الله يقولان: كتبنا عنه الكثير، ونبرأ من عهدته. قال الحاكم: سقط حديثه برواية حديث: نُهي عن الوقاع قبل الملاعبة. وقال الذهبي: وروى عنه أبو سعد عبد الرحمن بن الإدريسي، وغمزه، ولينه وما تركه. توفي سنة (٣٦١ هـ)، وله ست وثمانون سنة.\n\"الإرشاد\" للخليلي ٣/ ٩٧٢، \"الأنساب\" للسمعاني ٢/ ٤٢٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٧١، ٢٠٤، \"لسان الميزان\" لابن حجر ٢/ ٤٠٤.\n(٥) بخارى: من أعظم مدن ما وراء نهر جيحون وأجلها، وكان يقال لها: نومجكث، وهي مدينة مستوية من الأرض على مسافة قصيرة من جنوب عمود نهر الصغد ولا =","vol":"5","page":420},{"text":"البخاري (١)، قال: نا نصر بن الحسين (٢) وإسحاق بن حمزة (٣)، قالا: نا عيسى -وهو ابن موسى غنجار (٤) - عن أبين (٥) بن سفيان (٦)، عن\n_________\n= جبال بالقرب منها، وحولها كثير من المدن، والقصور، والبساتين.\n\"معجم البلدان\" لياقوت ١/ ٣٥٣، \"بلدان الخلافة الشرقية\" لكي ليسترنج (ص ٥٠٤).\n(١) في (أ): المحاربي.\nوهو: مكي بن خلف البخاري\nلم أظفر له بترجمة.\n(٢) نصر بن الحسين بن صالح بن غزوان بن أشهب أبو الليث البخاري.\nقال ابن ماكولا: سمع سفيان بن عيينة، ومروان بن معاوية، ويحيى بن سليم، وأيوب بن سويد الرملي، وغنجارًا، وأبا خزيمة، وإسحاق بن إبراهيم القاضي، روى عنه سهل بن شاذويه، وأحمد بن عبد الواحد بن رفيل، وإسحاق بن أحمد بن خلف. توفي سنة (٢٤٦ هـ).\n\"الإكمال\" لابن ماكولا ٧/ ١٦.\n(٣) إسحاق بن حمزة بن يوسف بن فروخ أبو محمَّد البخاري.\nذكره ابن حبان في \"الثقات\" وقال الخليفي: من المكثرين من أصحاب غنجار، روى عنه البخاري. رضيه، وأثنى عليه، وقد أدركه، ولكنه لم يخرجه في تصانيفه، توفي بعد (٢٧٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢١٦، \"الثقات\" لابن حبان ٨/ ١١٧، \"الإرشاد\" للخليلي ٣/ ٩٦٦، ٩٦٨، \"لسان الميزان\" لابن حجر ١/ ٣٦٠.\n(٤) صدوق، ربما أخطأ، وربما دلس، مكثر من التحديث عن المتروكين.\n(٥) في هامش (س)، (ش): أنس. وفي (أ): عن أبي موسى.\n(٦) أبين بن سفيان المقدسي.\nقال البخاري: لا يكتب حديثه. وقال الدارقطني: ضعيف له مناكير. قال الذهبي: ضعيف. =","vol":"5","page":421},{"text":"غالب ابن عبيد الله (١)، عن عطاء، عن عائشة ﵂ قالت (٢): قال رسول الله - ﷺ -: \"إن رجبًا (٣) شهر (٤) الله، ويدعى الأصم، وكان أهل (٥) الجاهلية إذا دخل رجب يعطلون أسلحتهم، ويضعونها، فكان الناس يأمنون، وتأمن السبل، فلا يخاف بعضهم بعضًا حتى ينقضي\" (٦).\n_________\n= وقد فرق الخطيب، والذهبي، وابن حجر بينه وبين أبان بن سفيان المقدسي.\n\"الكامل\" لابن عدي ١/ ٣٩٣، \"تلخيص المتشابه\" للخطيب ٢/ ٨٣٧ - ٨٣٨، \"المغني في الضعفاء\" للذهبي ١/ ٣٢، \"ميزان الاعتدال\" للذهبي ٧/ ١، ٧٨، \"لسان الميزان\" لابن حجر ١/ ٢١، ١٢٩.\n(١) في (أ): عبد الله.\nوهو: غالب بن عبيد الله العقيلي الجزري.\nقال يحيى بن معين: ليس بثقة. وقال النسائي، وأبو حاتم، والدارقطني: متروك.\nوقال الذهبي: تركوه.\n\"الضعفاء والمتروكين\" للنسائي (ص ٢٢٦)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٤٨، \"الضعفاء والمتروكين\" للدارقطني (ص ٣٢٣)، \"ديوان الضعفاء\" للذهبي ٢/ ٢٢٨، \"لسان الميزان\" لابن حجر ٤/ ٤١٤.\n(٢) في (أ): قال.\n(٣) في (ح)، (أ): رجب.\n(٤) في (ز): لشهر.\n(٥) ساقطة من (ح).\n(٦) [٤٣٩] الحكم على الإسناد:\nفي إسناده نصر بن الحسين لم أجد فيه جرحًا ولا تعديلًا ومكي بن خلف لم أظفر له بترجمة، وفيه غالب بن عبيد الله متروك وخلف بن محمَّد وأبين ضعيفان.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٣/ ٣٦٩ (٣٨٠٤)، وفي \"فضائل الأوقات\" =","vol":"5","page":422},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= (ص ٨٤) (٥) عن أبي عبد الله الحاكم قال: حدثني خلف بن محمَّد به.\nوعزاه السيوطي والمتقي الهندي إلى البيهقي فقط.\n\"الدر المنثور\" للسيوطي ٣/ ٤٣٤ \"كنز العمال\" للمتقي الهندي ١٢/ ٣١١ (٣٥١٦٧).\nقال البيهقي: وهذا الذي روي في هذا الحديث مشهور عند أهل العلم بالتواريخ أن الأمر بالأشهر الحرم كان على هذِه الجملة، وإنما المنكر من هذا الحديث رفعه إلى النبي - ﷺ - وروايته عنه. \"شعب الإيمان\" ٣/ ٣٦٩.\nوقال ابن حجر: وهذا إن كان معناه صحيحًا، فإنه لا يصح عن رسول الله - ﷺ -، رواه عيسى غنجار، عن أبان بن سفيان، عن غالب بن عبيد الله، عن عطاء، عن عائشة.\nوأبان وغالب معروفان بوضع الحديث. \"تبيين العجب\" (ص ٤٦).\nوقد روي في بعض الأحاديث: \"رجب شهر الله\" ولكنها موضوعة أو ضعيفة جدًّا.\nانظر: \"الموضوعات\" لابن الجوزي ٢/ ٢٠٥، \"تبيين العجب\" لابن حجر (ص ٤٠ - ٥٠)، \"الكشف الإلهي عن شديد الضعف والواهي\" للسندروسي ١/ ٣٦٥، \"الفوائد المجموعة\" للشوكاني (ص ٤٣٩ - ٤٤٠).\nقال ابن القيم: وكل حديث في ذكر صوم رجب، وصلاة بعض الليالي فيه، فهو كذب مفترى.\n\"المنار المنيف\" (ص ٩٦).\nوقال ابن حجر: لم يرد في فضل شهر رجب، ولا في صيامه، ولا في صيام شيء منه معين، ولا في قيام ليلة مخصوصة منه حديث صحيح يصلح للحجة، وقد سبقني إلى الجزم بذلك الإِمام أبو إسماعيل الهروي الحافظ.\n\"تبيين العجب\" (ص ٢٣).\nوقال علي بن إبراهيم العطار في رسالة له: إن ما روي من فضل صيام رجب، فكله موضوع، وضعيف لا أصل له.\nانظر \"الفوائد المجموعة\" (ص ٤٤٠). =","vol":"5","page":423},{"text":"وقوله (١): ﴿قِتَالٌ فِيهِ﴾ خفضه على تكرير (عن) تقديره: وعن قتال فيه (٢)، وكذلك هي في (٣) قراءة (عبد الله) (٤) بن مسعود والربيع بن أنس (٥).\n_________\n= وقال شيخ الإِسلام: ولم يثبت عن النبي - ﷺ - في فضل رجب حديث آخر أي: \"اللهم بارك لنا في شهري رجب وشعبان وبلغنا رمضان\" بل عامة الأحاديث المأثورة فيه عن النبي - ﷺ - كلها كذب.\n\"اقتضاء الصراط المستقيم\" (ص ٣٠١).\nوقد روى البخاري في كتاب المغازي باب وقد بني حنيفة (٤٣٧٦) عن أبي رجاء العطاردي قال: فإذا دخل رجب قلنا: منصل الأسنة، فلا ندع حديدة، ولا سهمًا فيه حديدة إلا نزعناه وألقيناه.\nوروى البيهقي في \"شعب الإيمان\" ٣/ ٣٧٠، (٣٨٠٧)، وفي \"فضائل الأوقات\" (ص ٨٣) (٤) عن قيس بن أبي حازم قال، وذكر رجبًا: كنا نسميه الأصم في الجاهلية من حرمته، أو شدة حرمته في أنفسنا.\n(١) ساقطة من (ش)، (ح)، (ز). وفي (أ): قوله تعالى.\n(٢) ساقطة من (ش).\n\"معاني القرآن\" للفراء ١/ ١٤١، \"معاني القرآن\" للزجاج ١/ ٢٨٩، \"إعراب القرآن\" للنحاس ١/ ٣٥٧.\n(٣) ساقطة من (ح)، (أ).\n(٤) زيادة من (ش)، (ح).\n(٥) عزاها إلى ابن مسعود الأعمش رواه عنه ابن أبي داود في \"المصاحف\" (ص ٥٨) وعزاها إليه الفراء في \"معاني القرآن\" ١/ ١٤١، والطبري في \"جامع البيان\" ٢/ ٣٤٦، والنحاس في \"إعراب القرآن\" ١/ ٣٠٧، والكرماني في \"شواذ القراءة\" (٣٩ ب)، والزمخشري في \"الكشاف\" ١/ ٢٥٩.\nوقراءة الربيع رواها الطبري في \"جامع البيان\" ٢/ ٣٤٦.\nوعزاها إليه ابن عطية في \"المحرر الوجيز\" ١/ ٢٩٥ وأبو حيان في \"البحر المحيط\" ٢/ ١٥٤.","vol":"5","page":424},{"text":"﴿قُلْ﴾ يا محمَّد ﴿قِتَالٌ فِيهِ كَبِيرٌ﴾ عظيم، تم الكلام هاهنا، ثم قال ﴿وَصَدٌّ﴾ منع ﴿عَنْ سَبِيلِ اللَّهِ﴾ رفع (١) على الابتداء وخبره ﴿أَكْبَرُ﴾ (٢). وذلك حين منعوا رسول الله - ﷺ - وأصحابه عن البيت.\n﴿وَكُفْرٌ بِهِ﴾ أي: بالله ﴿وَالْمَسْجِدِ الْحَرَامِ﴾ أي: وبالمسجد الحرام.\n﴿وَإِخْرَاجُ أَهْلِهِ﴾ أي: أهل المسجد ﴿مِنْهُ أَكْبَرُ﴾ وأعظم (٣) وزرًا وعقوبة. ﴿عِنْدَ اللَّهِ﴾ ﴿وَالْفِتْنَةُ﴾ أي (٤): الشرك ﴿أَكْبَرُ مِنَ الْقَتْلِ﴾ يعني: قتل ابن (٥) الحضرمي. فلما نزلت هذِه الآية كتب عبد الله بن جحش إلى مؤمني مكة: إذا عيركم المشركون بالقتال في الشهر الحرام، فعيروهم أنتم بالكفر (وإخراج أهله) (٦)، وإخراج رسول الله - ﷺ - من مكة، ومنعهم عن (٧) البيت (٨).\n_________\n(١) من (ح)، (أ).\n(٢) \"معاني القرآن\" للزجاج ١/ ٢٩٠، \"إعراب القرآن\" للنحاس ١/ ٣٠٨، \"مشكل إعراب القرآن\" لمكي ١/ ٩٤.\n(٣) في (ح): منه أعظم. وفي (ز): أهله منه، أي: أهل المسجد أكبر أعظم.\n(٤) في (أ): يعني.\n(٥) ساقطة من (ش).\n(٦) من (ح).\n(٧) في (ح): من.\n(٨) لم أجده في المصادر السابقة التي روت خبر السرية.\nوذكره مقاتل بن سليمان في \"تفسيره\" ١/ ١١١، والواحدي في \"الوسيط\" ١/ ٣٢١، والبغوي في \"معالم التنزيل\" ١/ ٢٤٨.","vol":"5","page":425},{"text":"ثم قال ﴿وَلَا يَزَالُونَ﴾ يعني: مشركي مكة. وهو فعل لا مصدر له مثل (عسى).\n﴿يُقَاتِلُونَكُمْ﴾ يا معشر المؤمنين ﴿حَتَّى يَرُدُّوكُمْ﴾ يصرفوكم (١) ﴿عَنْ دِينِكُمْ إِنِ اسْتَطَاعُوا وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ﴾ جزم بالنسق، ولو كان جوابًا لكان نصبًا (٢) ﴿وَهُوَ كَافِرٌ فَأُولَئِكَ حَبِطَتْ﴾ بطلت ﴿أَعْمَالُهُمْ﴾ حسناتهم ﴿فِي الدُّنْيَا وَالْآخِرَةِ﴾ وأصل الحرف (٣) كان حبط الدابة، وهو أن ينتفخ (بطنه، فيموت) (٤)، ثم سمي الهلاك حبطًا.\nوقرأ الحسن: (حَبَطت) بفتح الباء في جميع القرآن (٥)، فيكون غَابِرُهُ: يحبط، بكسر الباء.\n﴿وَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾ فقال أصحاب السرية: يا رسول الله، هل نؤجر على وجهنا هذا؟ وهل نطمع أن يكون سفرنا هذا غزوًا؟\n_________\n(١) في (ح)، (أ): يصدوكم. وفي (ش): يصدوكم ويصرفوكم.\n(٢) في (أ): رفعًا. وفي هامش (س): الصواب أن يقول: لو كانت الفاء جوابًا لكان الفعل بعدها مرفوعًا؛ لأن الفاء مع الشرط في طلب الجملة.\n\"معاني القرآن\" للزجاج ١/ ٢٩٥، \"إملاء ما منَ به الرحمن\" للعكبري ١/ ٩٣.\n(٣) في (أ): الحبط.\n(٤) في (ز): بطنها فتموت.\n\"غريب الحديث\" لأبي عبيد ١/ ٦٢، \"إصلاح المنطق\" لابن السكيت (ص ٦٩)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ١٠٦).\n(٥) عزاها إليه أبو حيان في \"البحر المحيط\" ٢/ ١٦٠، والسمين الحلبي في \"الدر المصون\" ٢/ ٤٠١.","vol":"5","page":426},{"text":"فأنزل الله ﷿\n\n<span data-type=\"title\" id=toc-590>٢١٨ </span>- ﴿إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا﴾ (١)\nأي (٢) فارقوا عشائرهم، ومنازلهم، وأموالهم. ﴿وَجَاهَدُوا﴾ المشركين في نصرة الدين ﴿فِي سَبِيلِ اللَّهِ﴾ وطاعته (٣)، فجعلها جهادًا. ﴿أُولَئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-591>٢١٩ </span>- قوله - ﷿-: ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ﴾ الآية (٤).\nنزلت في عمر بن الخطاب ومعاذ بن جبل، ونفر من الأنصار أتوا رسول الله - ﷺ -؛ فقالوا: يا رسول الله أفتنا في الخمر والميسر (٥) فإنهما (٦) مذهبة للعقل، مسلبة للمال؟ فأنزل الله تعالى (٧) هذِه الآية (٨).\n_________\n(١) ورد هذا في حديث جندب بن عبد الله - ﵁ - وحديث عروة بن الزبير، وقد تقدم تخريجهما.\nوورد أيضًا في حديث الزهريّ عن السرية رواه البيهقي في \"دلائل النبوة\" ٢/ ٢٠، والواحدي في \"أسباب النزول\" (ص ٦٩).\n(٢) ساقطة من (ش)، (ح)، (أ).\n(٣) في (ش)، (ح): طاعة الله.\n(٤) ساقطة من (ش).\n(٥) ساقطة من (أ).\n(٦) في (أ): فإنها.\n(٧) في (ش): سبحانه.\n(٨) ذكره عن الثعلبي ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٤٦، وذكره الواحدي في \"أسباب النزول\" (٧١٣)، وفي \"الوسيط\" ١/ ٢١٩، والبغوي في \"معالم التنزيل\" ١/ ٢٤٩ وابن الجوزي في \"زاد المسير\" ١/ ٢٣٩ وأبو حيان في \"البحر المحيط\" ٢/ ١٦٦. =","vol":"5","page":427},{"text":"وجملة القول في تحريم الخمر على ما قال المفسرون بألفاظ مختلفة، ومعان متفقة: هي (١) أن الله تعالى أنزل في الخمر أربع\n_________\n= وقد أورده مقاتل بن سليمان في \"تفسيره\" فقال: نزلت في عبد الرحمن بن عوف وعلي بن أبي طالب وعمر بن الخطاب، فذكر نحوه ١/ ١١١، ويظهر لي أن في \"تفسير مقاتل\" المطبوع سقط.\nانظر: \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٤٥.\nوقد روى أبو داود في كتاب الأشربة، باب تحريم الخمر (٣٦٧٠)، والترمذي في كتاب التفسير، باب ومن المائدة (٣٠٤٩)، والنسائي في كتاب الأشربة، باب تحريم الخمر ٨/ ٢٨٦ (٥٥٤٠) والإمام أحمد في \"مسنده\" ١/ ٥٣ (٣٧٨) وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٤٩) (٤٥٢)، والطبري في \"جامع البيان\" ٧/ ٣٣ والنحاس في \"الناسخ والمنسوخ\" ١/ ٥٧٦ (١٢٧) والحاكم في \"المستدرك\" ٢/ ٣٠٥ وقال: صحيح على شرط الشيخين. ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٨/ ٢٨٥، والمقدسي في \"الأحاديث المختارة\" ١/ ٣٦٧ (٢٥٦)، كلهم من طريق إسرائيل، عن أبي إسحاق، عن عمر بن شرحبيل، عن عمر بن الخطاب قال: لما نزل تحريم الخمر قال عمر: اللهم بيّن لنا في الخمر بيانًا شفاء، فنزلت الآية التي في البقرة ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ﴾ الآية، فدعي عمر، فقرئت عليه. قال: اللهم بيّن لنا في الخمر بيانًا شفاء، فنزلت الآية التي في النساء ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى﴾ فكان منادي رسول الله - ﷺ - إذا أقيمت الصلاة ينادي: ألا لا يقربن الصلاة سكران. فدعي عمر، فقرئت عليه فقال: اللهم بين لنا في الخمر بيانًا شفاء، فنزلت هذِه الآية ﴿فَهَلْ أَنْتُمْ مُنْتَهُونَ﴾ فقال عمر انتهينا. هذا لفظ أبي داود وفي بعض المصادر: بيانًا شافيًا. قال الترمذي: وقد روي عن إسرائيل هذا الحديث مرسل. ثم أخرج الرواية المرسلة ورجحها. كتاب التفسير، باب ومن سورة المائدة (٣٠٤٩) (٢)، قال علي بن المديني: إسناد صالح صحيح. \"تفسير القرآن العظيم\" لابن كثير ٢/ ٢٩٠ - ٢٩١، وله شواهد سيأتي تخرجيها.\n(١) في (أ): وهي.","vol":"5","page":428},{"text":"آيات، نزلت بمكة ﴿وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا﴾ (١)، وهو المسكر، فكان المسلمون يشربونها (٢)، وهي لهم يومئذ حلال، (ثم نزلت في مسألة عمر (٣) ومعاذ ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ﴾ (٤» (٥). فلما نزلت هذِه الآية قال رسول الله - ﷺ -: \"إن ربكم تقدم في تحريم الخمر، فتركها قوم لقوله: ﴿فِيهِمَا إِثْمٌ كَبِيرٌ﴾ (٦) وقالوا: لا حاجة لنا (في شربه) (٧)، ولا (٨) في (٩) شيء فيه (١٠) إثم كبير، وشربها قوم لقوله: ﴿وَمَنَافِعُ لِلنَّاسِ﴾.\nوكانوا يستمتعون بمنافعها، ويجتنبون مآثمها إلى أن صنع عبد الرحمن بن عوف طعامًا، فدعا ناسًا من أصحاب (رسول الله) (١١) - ﷺ -، فأتاهم بخمر، فشربوا، وسكروا، وحضرت صلاة\n_________\n(١) النحل: ٦٧.\n(٢) في (ح): يشربون.\n(٣) في (ز): عثمان.\n(٤) في (أ) زيادة: الآية.\n(٥) ما بين القوسين زيادة من جميع النسخ. وفي (ح)، (ز) زيادة: ﴿قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا﴾.\n(٦) ساقطة من (ح).\n(٧) في (أ): بشربها.\n(٨) من (ز).\n(٩) ساقطة من (ش)، (ح).\n(١٠) في (ح)، (أ): منه.\n(١١) في (ح): النبي.","vol":"5","page":429},{"text":"المغرب، فقدموا (١) بعضهم ليصلي بهم، فقرأ: (قل يا أيها الكافرون أعبد ما تعبدون) هكذا إلى آخر السورة بحذف (لا). فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ﴾ (٢) فحرم السكر في أوقات الصلاة.\nفقال عمر (بن الخطاب) (٣) - ﵁ -: إن الله - ﷺ - يقارب (٤) في النهي عن شرب الخمر، وما أراه إلا سيحرمها. فلما نزلت هذِه الآية تركها قوم، وقالوا: لا خير في شيء يحول بيننا وبين الصلاة. وقال قوم: نشربها، ونجلس في بيوتنا، فكانوا (٥) يتركونها (وقت الصلوات) (٦)، ويشربونها في غير حين الصلاة إلى أن شربها رجل من المسلمين، فجعل ينوح على قتلى بدر، ويقول:\nتُحَيي بالسلامة أمّ بكر ... وهل لك بعد رهطك من سلامِ\nذريني أصطبح بكرًا فإني ... رأيت الموت نقَّب عن هشامِ\n_________\n(١) في (ح): فقدم.\n(٢) النساء: ٤٣.\n(٣) ليست في (ش)، (ح).\n(٤) في (ش): تقارب.\n(٥) في (ش): فكان.\n(٦) في (ش)، (ح): حين الصلاة. وفي (أ): وقت الصلاة.","vol":"5","page":430},{"text":"وَوَدَّ بنو المغيرة لو فدوه ... بألف من رجال أو سوامِ\nوكَأيِّنْ بالطَّويِّ (١) طَويِّ بدر ... من الشِّيزي (٢) تكلل (٣) بالسنامِ\nكأين (٤) بالطويِّ طوي بدر ... من الفتيان والخلل (٥) الكرامِ\nفبلغ ذلك رسول الله - ﷺ -، فجاء فزعًا يجر رداءه حتى انتهى إليه (٦)، ورفع شيئًا كان (في يده) (٧) ليضربه، فلما عاينه الرجل قال: أعوذ بالله من غضب الله وغضب رسوله، والله (٨) (لا أطعمها) أبدًا (٩).\n_________\n(١) الطَّوي: البئر المَطْوِيَّة بالحجارة.\n\"النهاية\" لابن الأثير ٣/ ١٤٦، \"لسان العرب\" لابن منظور ٨/ ٢٣١ (طوى).\n(٢) شجر يتخذ منه الجفان، والقصاع التي يعمل فيها الثريد، وأراد بالجفان أربابها الذين كانوا يطعمون فيها، وقتلوا ببدر وألقوا في القليب.\n\"النهاية\" لابن الأثير ٢/ ٥١٨، \"لسان العرب\" لابن منظور ٧/ ٢٥٦ (شيزي)، \"فتح الباري\" لابن حجر ٧/ ٢٥٨.\n(٣) في (ش): يكلل. وفي (أ): مكلل.\n(٤) في (ز) كأني.\n(٥) في جميع النسخ: القينات والحلل.\n(٦) زاد هنا في (أ): رسول الله - ﷺ -.\n(٧) في (ح): بيده.\n(٨) ساقطة من (ح).\n(٩) أورده الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ١/ ١٣٢ وقال: غريب بهذا اللفظ وذكره الثعلبي هكذا من غير سند.","vol":"5","page":431},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال ابن حجر في \"الكشاف\" ١/ ٢٦٠: وسيأتي في تفسير سورة النساء من حديث أبي هريرة بمعناه.\nوحديث أبي هريرة رواه الإِمام أحمد في \"مسنده\" ٢/ ٣٥١ (٨٦٢٠).\nقال الهيثمي في \"مجمع الزوائد\" ٥/ ٥١: رواه أحمد، وأبو موهب مولى أبي هريرة لم يجرحه أحد ولم يوثق، وأبو نجيح ضعيف لسوء حفظه، وقد وثقه غير واحد.\nوقال ابن حجر في \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٤٥: وفي رجاله أبو المعشر المدني، وهو ضعيف، وله شاهد من حديث ابن عمر.\nوحديث ابن عمر رواه الطيالسي في \"مسنده\" (ص ٢٦٤) (١٩٥٧) والطبري في \"جامع البيان\" ٢/ ٣٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٨٩ (٢٠٤٦) والبيهقي في \"شعب الإيمان\" ٥/ ٤ (٥٥٧٠) كلهم من طريق محمَّد بن أبي حميد عن أبي توبة المصري عن ابن عمر به بنحوه.\nوعند أبي حاتم: أبي طعمة. وهو ما رجحه ابن كثير وأحمد شاكر.\n\"تفسير القرآن العظيم\" لابن كثير ٥/ ٣٣٥ - ٣٣٦، حاشية \"جامع البيان\" للطبري ٤/ ٣٣١.\nوقد ترجم ابن حجر لأبي توبة، فقال: عن ابن عمر روى عنه محمَّد بن أبي حميد.\n\"لسان الميزان\" لابن حجر ٧/ ٢٣.\nلكن قال: البصري، وفي الإسناد محمَّد بن أبي حميد: ضعيف، تقدم عند تفسير آية: (٢٠٠).\nأما ما ورد عن قائل الأبيات وقصته، فقد روى الطبري في \"جامع البيان\" ٢/ ٣٦٢ والفاكهي في \"أخبار مكة\"، كما عزاه إليه ابن حجر في \"الإصابة\" ٧/ ٢١ كلاهما من طريق عوف بن أبي جميلة عن زيد بن علي أبي القموص به. وفيه تدرج للآيات الثلاث في النزول فهو شاهد لحديث أبي هريرة وابن عمر.\nوقد وقع عند الفاكهي أن الرجل هو أبو بكر الصديق قال ابن حجر: قد عارضه قول عائشة لقد ترك هو وعثمان شرب الخمر في الجاهلية وهي أعلم بشأن أبيها =","vol":"5","page":432},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= من غيرها، وأبو القموص لم يدرك أبا بكر، فالعهدة على الواسطة؛ فلعله كان من الروافض. ووقع عند الإسماعيلي من طريق آخر عن ابن وهب وعن عنبسة بن خالد أيضًا كلاهما عن يونس بالإسناد المذكور أن عائشة كانت تدعو على من يقول إن أبا بكر قال القصيدة المذكورة.\n\"فتح الباري\" ٧/ ٢٥٨ - ٢٥٩.\nوالأبيات الأول والرابع والخامس مع اختلاف يسير ذكرها ابن هشام في \"السيرة النبوية\" ٣/ ٣٠، والبخاري كتاب منا قب الأنصار، باب هجرة النبي - ﷺ - وأصحابه إلى المدينة (٣٩٢١).\nوانظر: \"فتح الباري\" لابن حجر ٧/ ٢٥٨، و\"الإصابة\" لابن حجر ٧/ ٢١ ونسببوها لأبي بكر بن شعوب.\nوالبيت الثاني والثالث ذكرهما ابن دريد في \"الاشتقاق\" (ص ١٠١)، والآمدي في \"المؤتلف والمختلف\" (ص ٧٦)، وأبو تمام في \"الوحشيات\" (ص ٢٥٧) ونسبوها إلى بجير بن عبد الله القشيري يرثي هشام بن المغيرة.\nقال الشيخ محمود شاكر: فإن البيتين الثاني والثالث ظاهر أنهما مقحمان هنا.\n\"حاشية جامع البيان\" للطبري ٤/ ٣٣٣.\nوأما ما ورد عن عبد الرحمن بن عوف فقد رواه أبو داود في كتاب الأشربة، باب في تحريم الخمر (٣٦٧١) والترمذي في كتاب التفسير، باب ومن سورة النساء ٥/ ٢٣٨ (٣٠٢٦)، وقال: حديث حسن صحيح غريب.\nوعزاه المزي في \"تحفة الأشراف\" ٧/ ٤٠٢ إلى النسائي في \"التفسير\" من \"السنن الكبرى\".\nولم أجده في \"تفسير النسائي\" المطبوع، ورواه البزار في \"البحر الزخار\" ٢/ ٢١١ (٥٩٨)، والطبري في \"جامع البيان\" ٥/ ٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥٨ (٥٣٥٢) والحاكم في \"المستدرك\" ٢/ ٣٣٦ وقال: هذا حديث صحيح الإسناد، ووافقه الذهبي، والواحدي في \"أسباب النزول\" (ص ١٥٣).\nوعزاه ابن حجر في \"العجاب في بيان الأسباب\" ٢/ ٨٧٢ إلى عبد بن حميد، والفريابي. =","vol":"5","page":433},{"text":"وكان من خبر (١) حمزة بن عبد المطلب:\n[٤٤٠] ما أخبرنا (٢) أبو الفضل أحمد بن محمَّد (٣) بن يوسف العروضي (٤)، قال: (أخبرني أبو الحسن) (٥) محمَّد بن إسحاق\n_________\n= كلهم من طريق عطاء بن السائب عن أبي عبد الرحمن السلمي عن علي بقصته مع عبد الرحمن بنحوه، وفي الروايات خلاف فيمن صلى بهم.\nقال ابن حجر عن رواية الطبري: وهذا أصح طرقه؛ لأن الثوري سمع من عطاء قبل اختلاطه، وعبد الرحمن أثبت من الفريابي.\n\"العجاب في بيان الأسباب\" لابن حجر ٢/ ٨٧٣.\nوقصة عبد الرحمن بن عوف ذكرها السدي، رواه الطبري في \"جامع البيان\" ٢/ ٣٦٣ - ٣٦٢، وأوردها مقاتل بن سليمان في \"تفسيره\" ١/ ٢٣٨.\n(١) ساقطة من (ش)، (ح).\n(٢) في (ش): أخبرني. وفي (ح): أنبأني. وفي (أ): أخبرنا به.\n(٣) ساقطة من (ش).\n(٤) كذا في (ش)، (ح)، (أ) وهو الصواب. وأما في (س)، (ز): القرضي.\nوهو: أحمد بن محمَّد بن عبد الله بن يوسف النهشلى الصَّفّار العروضي أبو الفضل.\nقال عبد الغافر: وهو شيخ أهل الأدب في عصره، حدث عن الأصم، والكارزي، وأبي الفضل المزكي، وأبي منصور الأزهري وأقرانهم، وتخرج به جماعة من الأئمة منهم الواحدي. وقال الثعالبي: إمام في الأدب، خنق التسعين في خدمة الكتب، وأنفق عمره على مطالعة العلوم، وتدريس متأدبي نيسابور، وإحراز الفضائل والمحاسن. وأثنى عليه الواحدي في مقدمة تفسيره \"البسيط\". ولد سنة (٣٣٤ هـ)، وتوفي بعد سنة (٤١٦ هـ).\n\"تفسير البسيط\" للواحدي رسالة دكتوراه تحقيق محمَّد الفوزان ١/ ٢٢٧، \"تتمة يتيمة الدهر\" (ص ٢٠٥)، \"معجم الأدباء\" لياقوت ١/ ٤٩١ \"بغية الوعاة\" للسيوطي ١/ ٣٦٩.\n(٥) في (ح): ما أنبأني أبو الحسين.","vol":"5","page":434},{"text":"الحكمي (١)، قال: نا أبو أحمد سعيد بن محمَّد الذهلي (٢)، قال: نا خلف ابن عبد الله الشِّمِري (٣)، قال: نا الحسن بن عيسى بن ماسرجس (٤)، قال: نا عبد الله بن المبارك (٥)، عن يونس (٦)، عن الزهريّ (٧) (عن\n_________\n(١) محمَّد بن إسحاق الحكمي أبو الحسن.\nلم أظفر له بترجمة.\n(٢) سعيد بن محمَّد بن أحمد بن محمَّد الأحول الذهلي أبو أحمد البغدادي.\nقال الخطيب: منكر الحديث. وقال الذهبي: نزل بخارى، وحدث بالعجائب.\nتوفي سنة (٣٤٩ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ١٠٩، \"تاريخ الإِسلام\" للذهبي ٢٥/ ٤٢٢، \"ميزان الاعتدال\" للذهبي ٢/ ١٥٧، \"لسان الميزان\" لابن حجر ٣/ ٤٢.\n(٣) في (ش)، (ح)، (أ): السمري وفي (أ): التستري.\nوهو: خلف بن عبد الله السمري أو الشِّمرِي.\nلم أظفر له بترجمة إلا أن يكون، خلف بن أحمد بن خلف السُّمّري أبو الوليد، روى عن سويد بن سعيد، وسليمان بن أبي شيخ، وعنه الجعابي، وأبو حفص الزيات، حدث في سنة (٣٠٢ هـ).\n\"تاريخ بغداد\" للخطيب ٨/ ٣٣٢، \"تاريخ الإِسلام\" للذهبي ٢٣/ ٩٠.\n(٤) الحسن بن عيسى بن ماسَرْجس الماسرجسي مولى ابن المبارك أبو علي النيسابوري.\nثقة. توفي سنة (٢٤٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣١، \"تاريخ بغداد\" للخطيب ٧/ ٣٥١، \"تهذيب التهذيب\" لابن حجر ١/ ٤١١، \"تقريب التهذيب\" لابن حجر (١٢٧٥).\n(٥) عبد الله بن المبارك. ثقة، ثبت، فقيه.\n(٦) يونس بن يزيد بن أبي النجاد، القرشي مولاهم أبو يزيد الأيلي، ثقة.\n(٧) محمَّد بن مسلم بن شهاب الزهريّ، متفق على جلالته وإتقانه.","vol":"5","page":435},{"text":"علي بن الحسين) (١)، عن أبيه، عن جده على ﵇ قال: كان لي شارِف (٢) من المغنم (٣)، ودفع إلى (٤) رسول الله - ﷺ - شارِفًا من الخُمُس، فواعدت صوّاغًا يخرج معي فنجيء بإذخر لأبيعه (من الصواغين، فأستعين) (٥) بثمنه (٦) على الدخول بفاطمة (٧) وعرسها. قال (٨): فعقلت شارِفَيَّ عند حائط رجل من الأنصار (٩)، ومضيت\n_________\n(١) ساقطة من (ش).\nوهو: علي بن الحسين زين العابدين، ثقة، ثبت.\n(٢) الشَّارِف: الناقة المسنة.\n\"غريب الحديث\" للخطابي ١/ ٦٥٢، \"النهاية\" لابن الأثير ٢/ ٤٦٢.\n(٣) في (أ): الغنم.\n(٤) كذا في جميع النسخ، وفي (س): لي.\n(٥) في (أ): على الصواغين وأسستعين.\n(٦) في (ح): به.\n(٧) فاطمة الزهراء بنت رسول الله - ﷺ - الهاشمية القرشية.\nسيدة نساء العالمين إلا مريم بنت عمران، وكانت أحب الناس إلى رسول الله - ﷺ -، زوجها من على في السنة الثانية، وكان عمرها خمس عشرة سنة وخمسة أشهر، توفيت بعد وفاة رسول الله - ﷺ - بستة أشهر، وكانت أول أهله لحوقًا به تصديقًا لقوله.\n\"صحيح البخاري\" ٤/ ٢٦٤، \"سنن الترمذي\" ٥/ ٦٩٨، \"ذخائر ذوي القربى\" (ص ٦٤ - ١٠٥) \"أسد الغابة\" لابن الأثير ٥/ ٥١٩، \"الإصابة\" لابن حجر ٨/ ١٥٧.\n(٨) ساقطة من (ح).\n(٩) قال ابن حجر: لم أقف على اسمه.\n\"فتح الباري\" ٦/ ٢٠٠.","vol":"5","page":436},{"text":"لأجمع الحبال، والغرائر (١)، والأقتاب (٢)، فجئت وقد بُقِر بطن شارِفَيَّ، وشُقَّت بطونهما، واجْتُبَّت (٣) أسنمتهما (٤). قال: فلم أملك عَيْنَيَّ أن بكيت (٥)، ثم قلت: من فعل هذا بشارِفَيَّ؟ قالوا: عمك حمزة، وها هو ذا في البيت (مع شرب (٦) عندهم قَيْنَة (٧) تغنيهم، فجاعوا) (٨) فقالت:\nألا يا حمز (٩) للشُّرُف (١٠) النِّواء (١١) ... وهن مُعَقلاتٌ بالفناءِ\n_________\n(١) الغرارة: الجوالق، واحدة الغرائر التي للتبن. \"لسان العرب\" لابن منظور ١٠/ ٤٦ (غرر).\n(٢) القَتَب: رحل صغير على قدر السنام.\n\"الصحاح\" للجوهري ١/ ١٩٨ (قتب).\n(٣) في (ح): واجتثت، أي: قطعت. والجب: الاستئصال في القطع. \"لسان العرب\" لابن منظور ٢/ ١٦١ (جبب).\n(٤) في (أ): بطونها. . وأسنمتها.\n(٥) في (أ): بكت.\n(٦) جمع شارب، والشرب: الجماعة يشربون الخمر.\n\"النهاية\" لابن الأثير ٢/ ٤٥٥.\n(٧) قال ابن سبط ابن العجمي: لا أعرفها. \"تنبيه المعلم بمبهمات صحيح مسلم\" (ص ٣٤٠).\n(٨) في (ش)، (ح)، (ز): على شرب غنتهم قينة فجاعوا. وصححت في هامش (ز). وتغنيهم ساقطة من (أ).\n(٩) في (ح): حمزة.\n(١٠) في (ش): بالشرف. وفي (أ): للشرب.\n(١١) في (ح): والنواء. =","vol":"5","page":437},{"text":"فرع السكين في اللبات منها ... لضرجهن (١) حمزة بالدماءِ\nوعجِّل من شرائحها كبابًا ... ملهوجة على وهج الصِّلاءِ\nوأصلح من أطايبها طبيخًا ... لشَرْبِك من (٢) قديد (٣) أو شواءِ\nفأنت (أبا عمارة المُرجَّى) (٤) ... لكشف الضُّرّ عنا والبلاءِ\nفقام إلى شارِفَيْكَ، ففعل بهما ما ترى.\nقال: فجئت إلى (٥) رسول الله - ﷺوهو في بيت أم سلمة معه\n_________\n= والشُّرُف: جمع شارف، وقد تقدم، والنِّواء جمع ناوية، وهي الناقة السمينة، وحكى الخطابي أن ابن جرير الطبري رواه: ذا الشَّرَف النَّوى وفسره بالشرف بمعنى الرفعة، والنوى: البعد؛ أي الشرف البعيد أي مناله بعيد. قال الخطابي: والرواية والتفسير معًا غلط.\n\"غريب الحديث\" للخطابي ١/ ٦٥١، \"النهاية\" لابن الأثير ٢/ ٤٦٣، \"فتح الباري\" لابن حجر ٦/ ٢٠٠.\n(١) التضريج: التلطيخ.\n\"النهاية\" لابن الأثير ٣/ ٨١، \"لسان العرب\" لابن منظور ٨/ ٤١ (ضرج)، \"فتح الباري\" لابن حجر ٦/ ٢٠٠.\n(٢) ساقطة من (ش).\n(٣) في (ح): قرير.\n(٤) في (ش): أبا الحجارة والمرجى.\n(٥) ساقطة من (ش)، (ح).","vol":"5","page":438},{"text":"زيد (١) مولاه. فقال: \"مالك فداك أبي وأمي يا على؟ \"\nقلت (٢): إن عمك فعل بشارِفَيَّ (كذا وكذا) (٣)، وخبرته الخبر. فقام رسول الله - ﷺ -، فلبس نعليه (٤) ورداءه، ومشى بين أيدينا، واتبعته أنا وزيد، فسلم (٥)، واستأذن، فدخل البيت، وقال: \"يا حمزة ما حملك على ما فعلت بشارفي ابن أخيك؟ \" فرفع رأسه، فجعل ينظر إلى صدر (٦) رسول الله - ﷺ - وإلى ساقيه (٧)، فصوّب النظر إليه (ثم إلي) (٨)، ثم قال: ألستم (٩) وآباؤكم عبيدًا لأبي! فرجع رسول اللهﷺ - القَهْقَرى (١٠)، وقال: \"إن عمك قد ثَمِل، وهما لك علي\"؛ فغرمهما\n_________\n(١) زيد بن حارثة بن شراحيل بن كعب بن عبد العزى الكلبي القضاعي.\nحِبُّ النبي - ﷺ -، وأشهر مواليه، قالت عائشة: ما بعث النبي - ﷺ - زيد بن حارثة في جيش قط إلا أمره عليهم. قال ابن عمر: ما كنا ندعو زيد بن حارثة إلا زيد بن محمَّد حتى أنزل الله تعالى: ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾. استشهد في غزوة مؤتة سنة (٨ هـ) للهجرة، وكان الأمير على تلك الغزوة.\n\"الآحاد والمثاني\" لابن أبي عاصم ١/ ١٩٦، \"الاستيعاب\" لابن عبد البر ٢/ ٥٤٣، \"أسد الغابة\" لابن الأثير ٢/ ٢٢٤، \"الإصابة\" لابن حجر ٣/ ٢٤.\n(٢) في (ش): فقال.\nوفي (أ): فقلت.\n(٣) ساقطة من (ش)، وفي (ح): كذا.\n(٤) في (أ): نعله.\n(٥) ساقطة من (أ).\n(٦) ساقطة من (ح).\n(٧) في (أ): ساقه.\n(٨) زيادة من (أ).\n(٩) في (أ): أنتم.\n(١٠) القهقرى: الرجوع إلى وراء ووجهه إليك إذا ذهب عنك، وإنما رجع القهقرى =","vol":"5","page":439},{"text":"لي رسول الله - ﷺ -.\nفلما أصبح حمزة غدا على (رسول الله) - ﷺ - (١) يعتذر. فقال: مه يا عم (٢) فقد سألت الله، فعفا عنك (٣).\n_________\n= خوفًا من أن يبدو من حمزة - ﵁ - أمر يكرهه لو ولاه ظهره؛ لكونه مغلوبًا بالسكر. \"شرح مسلم\" للنووي ١٣/ ١٤٥.\n(١) في (ز): النبي ﵇.\n(٢) في (ش): عمي.\n(٣) [٤٤٠] الحكم على الإسناد:\nفي إسناده محمَّد بن إسحاق وخلف بن عبد الله لم أظفر لهما بترجمة وسعيد بن محمَّد الذهلي منكر الحديث. والحديث قد روي من طرق صحيحة عن ابن المبارك.\nالتخريج:\nرواه البخاري في كتاب البيوع، باب ما قيل في الصواغ (٢٠٨٩) وفي كتاب الخمس، باب فرض الخمس (٣٠٩١)، وفي كتاب المغازي، باب (١٢) (٤٠٠٣)، وفي كتاب اللباس باب الأردية (٥٧٩٣)، ومسلم في كتاب الأشربة، باب تحريم الخمر (١٩٧٩) (٢) مكرر عن محمَّد بن عبد الله بن قهزاذ، كلاهما عن عبدان عبد الله بن عثمان قال: أخبرنا عبد الله بن المبارك به بنحوه.\nورواه البخاري في كتاب المغازي باب (١٢) (٤٠٠٣) وأبو داود في كتاب الخراج، باب بيان مواضع قسم الخمس وسهم ذوي القربى (٢٩٨٦) كلاهما من طريق عنبسة بن خالد. ورواه مسلم في الموضع السابق (١٩٧٩) (٢) من طريق عبد الله بن وهب كلاهما عن يونس به بنحوه.\nورواه البخاري في كتاب المساقاة باب بيع الحطب والكلأ (٢٣٧٥)، ومسلم في الموضع السابق (١٩٧٩) (١)، والإمام أحمد في \"مسنده\" ١/ ١٤٢ (١٢٠١) كلهم من طريق ابن جريج قال: حدثني ابن شهاب به.\nولم يذكر عندهم ولا عند غيرهم: فلما أصبح حمزة .. =","vol":"5","page":440},{"text":"قالوا (١): واتخذ عتبان بن مالك (٢) صنيعًا، ودعا رجالًا من المسلمين فيهم سعد بن أبي وقاص، وكان قد شوى لهم رأس بعير فأكلوا منه، وشربوا الخمر حتى أخذت منهم؛ ثم إنهم افتخروا عند ذلك، وانتسبوا، وتناشدوا الأشعار؛ فأنشد سعد (بن أبي وقاص) (٣) قصيدة فيها (هجاء للأنصار، وفخر لقومه) (٤)، فقام رجل من الأنصار، فأخذ لَحْيَ (٥) البعير، فضرب به رأس سعد، فشجه موضِّحَة. فانطلق سعد إلى رسول الله - ﷺ -، وشكا إليه\n_________\n= والأبيات ذكرها الواحدي في روايته لهذا الحديث انظر \"أسباب النزول\" (ص ٢٠٨).\nقال ابن حجر: وحكى المرزباني في \"معجم الشعراء\" أن هذا الشعر لعبد الله بن السائب بن أبي السائب المخزومي.\n\"فتح الباري\" ٦/ ٢٠٠.\nوقوله: وهو في بيت أم سلمة. لم أجده في المصادر السابقة ولا في غيرها، وهو يخالف ما رُجح من أن زواجه - ﷺ - بأم سلمة كان في سنة أربع، أي: بعد غزوة أحد.\n(١) في (ش): قال.\n(٢) عتبان بن مالك بن عمرو بن العجلان السالمي الخزرجي الأنصاري.\nشهد بدرًا، وكان يؤم قومه بني سالم في حياة النبي - ﷺ -، وقد صلى - ﷺ - في بيته.\nتوفي أيام معاوية.\n\"صحيح البخاري\" ١/ ١٢٥، \"الاستيعاب\" لابن عبد البر ٣/ ١٢٣٦، \"أسد الغابة\" لابن الأثير ٣/ ٣٥٩، \"الإصابة\" لابن حجر ٤/ ٢١٣.\n(٣) زيادة من (أ).\n(٤) في (أ): هجاء الأنصار وفخر بقومه.\n(٥) في (ح): لحي.","vol":"5","page":441},{"text":"الأنصاري (١). فقال عمر: اللهم بين لنا رأيك في الخمر بيانًا شافيًا.، فأنزل الله ﷿ (٢) تحريم الخمر في سورة المائدة ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ﴾ (٣) إلى قوله: ﴿فَهَلْ أَنْتُمْ مُنْتَهُونَ﴾ وذلك بعد غزوة الأحزاب بأيام (٤). فقال عمر: انتهينا يا رب (٥).\nقال أنس: حرمت ولم يكن للعرب يومئذ عيش أعجب (٦) منها،\n_________\n(١) رواه مسلم في كتاب \"فضائل الصحابة\" باب فضائل سعد (١٧٣٨)، والترمذي في كتاب التفسير، باب ومن سورة العنكبوت (٣١٨٩) مختصرًا وقال: هذا حديث حسن صحيح. والإمام أحمد في \"مسنده\" ١/ ١٨١، ١٨٥ (١٥٦٧)، (١٦١٤)، والطيالسي في \"مسنده\" (ص ٢٨) (٢٠٨)، والدورقي في \"مسند سعد بن أبي وقاص\" (ص ٩٠) (٤٣)، وعبد بن حميد في \"مسنده\" انظر \"المنتخب\" (ص ٧٤) ١٣٢، والبزار في \"البحر الزخار\" ٣/ ٣٤٧ (١١٤٩)، والطبري في \"جامع البيان\" ٧/ ٣٣، ٣٤، وأبو يعلى في \"مسنده\" ٢/ ١١٦ (٧٨٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ١٧١ (١٧١)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٨٥، كلهم من طرق، عن سماك عن مصعب بن سعد بن أبي وقاص، عن أبيه به بنحوه. وأبهم في جميع الروايات السابقة اسم: عتبان بن مالك، وذكره صريحًا مقاتل بن سليمان في \"تفسيره\" ١/ ٢٣٨.\nوانظر: \"الغوامض والمبهمات\" لابن بشكوال ٢/ ٥٦٩، \"تنبيه المعلم بمبهمات صحيح مسلم\" لابن سبط ابن العجمي (ص ٤١٠).\n(٢) في (أ): شأنه.\n(٣) الآية زيادة من (ح).\n(٤) في (ز): بالأيام.\n(٥) تقدم تخريجه، قال النحاس: فيجوز أن يكون سؤال عمر وافق ما كان من سعد بن أبي وقاص، ومن الحيين اللذين من قبائل الأنصار، فتتفق الأحاديث ولا تتضاد. \"الناسخ والمنسوخ\" ١/ ٥٨٠.\n(٦) في (أ): أطيب.","vol":"5","page":442},{"text":"وما حرم عليهم شيء أشد من الخمر. قال (١): فأخرجنا الحِباب (٢) إلى الطريق، فصببنا ما فيها، فمنا من كسر حبه، ومنا من غسله بالماء والطين، ولقد غودرت أزقة المدينة بعد ذلك حينًا، كما مطرت استبان (٣) فيها (٤) لون الخمر، وفاحت منها ريحها (٥).\nفأما مائية الخمر فاختلف العلماء (٦) فيه (٧)، فقال بعضهم: هو خاص فيما اعتصر من الحبلة (٨) والنخلة، فغلى بطبعه دون عمل النار فيه، (وأن ما) (٩) سوى ذلك فليس بخمر، وهذا مذهب سفيان الثوري (١٠)، وأبي حنيفة، وأبي يوسف، وأكثر أهل الرأي (١١).\n_________\n(١) ساقطة من (ح).\n(٢) الحُبُّ: الجَرَّة الضخمة. والحُب: الخابية، والجمع أحباب، وحببة، وحِباب.\n\"لسان العرب\" لابن منظور ٣/ ١١ (حبب).\n(٣) في (أ): يستبان.\n(٤) في (ح)، (أ): منها.\n(٥) لم أجده عن أنس بهذا اللفظ، وسيأتي نحوه من طريق ثابت عنه، وذكره مثله البغوي عن ابن عمر.\nوانظر: \"معالم التنزيل\" ١/ ٢٥٠.\n(٦) في (ش)، (ح)، (أ): الفقهاء.\n(٧) في (أ): فيها. وفيها زيادة: فقال بعضهم: هو ريحها.\n(٨) في (ش): العنبة. والكلمة غير واضحة في (ز)، وكتب في هامشها: العنبة.\n(٩) في (ز): وما.\n(١٠) \"اختلاف العلماء\" لمحمد بن نصر المروزي (ص ٢٠٤)، \"بداية المجتهد\" لابن رشد ٢/ ٩١٢.\n(١١) \"مختصر الطحاوي\" (ص ٢٧٨)، \"شرح معاني الآثار\" للطحاوي ٤/ ٢١٢، \"أحكام القرآن\" للجصاص ١/ ٣٢٤، ٢/ ٤٦١، \"المبسوط\" للسرخسي ٤/ ٢٤.","vol":"5","page":443},{"text":"ثم اختلفوا في المطبوخ، فقالوا: كل عصير طبخ حتى ذهب منه (١) نصفه؛ فهو حلال إلا أنه يكره، وإن طبخ حتى ذهب ثلثاه وبقي ثلثه؛ فهو حلال مباح شربه وبيعه إلا أن السكر منه حرام (٢)، واحتجوا في ذلك:\n[٤٤١] بما أخبرنا أبو عبد الله الحسين بن محمَّد بن الحسين (بن عبد الله) (٣) الدينوري (٤)، قال: أنا أبو بكر أحمد بن محمَّد بن إسحاق السني (٥)، قال: نا النسائي (٦)، قال: أخبرني (٧) زياد بن أيوب (٨)، قال:\n_________\n(١) ساقطة من النسخ.\n(٢) \"مختصر الطحاوي\" (ص ٢٨١) \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٢/ ٣٨١، \"المبسوط\" للسرخسي ٢٤/ ٤، \"بدائع الصنائع\" للكاساني ٥/ ١١٥ - ١١٦.\n(٣) ساقطة من (أ).\n(٤) في (ح) زيادة: بقراءتي عليه في داري.\nوهو: هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٦) ساقطة من (ش). وفي (ز)، (أ): قال أبنا.\n(٧) في (ح): أبو عبد الرحمن أحمد بن شعيب بن علي النسائي.\nوهو: أحمد بن شعيب النسائي، الإِمام صاحب \"السنن\".\n(٨) زياد بن أيوب بن زياد، أبو هاشم الطوسي ثم البغدادي.\nيلقب بدلويه. ثقة، حافظ، ولقبه أحمد: شعبة الصغير. ولد سنة (١٦٦ هـ)، وتوفي سنة (٢٥٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٢٥، \"تهذيب التهذيب\" لابن حجر ١/ ٦٤٢، \"تقريب التهذيب\" لابن حجر (٢٠٥٦).","vol":"5","page":444},{"text":"نا ابن عليه (١)، قال: نا حجاج الصواف (٢)، عن يحيى بن أبي كثير (٣)، (قال: حدثني أبو كثير) (٤) عن أبي هريرة قال: قال رسول الله - ﷺ -: الخمر من هاتين الشجرتين من (٥) النخلة والعنبة (٦).\n_________\n(١) كذا في (ش)، (ح)، (ز) وهو الصواب. وأما في (س) وهامش (ز): ابن أبي عبلة.\nوفي (أ): ابن أبي عليه.\nوهو: إسماعيل بن إبراهيم بن مقسم الأسدي البصري ثقة حافظ.\n(٢) كذا في (ز)، (أ) وهو الصواب. وأما في (س): العراف. وفي (ش): الصوافي. وفي (ح) الصراف.\nوهو: حجاج بن أبي عثمان، واسمه ميسرة أو سالم، الصواف الكندي مولاهم أبو الصلت البصري.\nثقة، حافظ. توفي سنة (١٤٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٦٦، \"تهذيب التهذيب\" لابن حجر ١/ ٣٥٩، \"تقريب التهذيب\" لابن حجر (١١٣١).\n(٣) يحيى بن أبي كثير، ثقة، يرسل، ويدلس.\n(٤) ساقطة من (أ).\nوهو: يزيد بن عبد الرحمن وقيل: ابن عبد الله بن أذينة، وقيل: ابن غفيلة السحيمي أبو كثير اليمامي. ثقة. من الثالثة.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٧٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٧٧، \"تقريب التهذيب\" لابن حجر (٨٣٢٤).\n(٥) ساقطة من جميع النسخ، والمثبت من (س).\n(٦) [٤٤١] الحكم على الإسناد:\nإسناده صحيح.\nوهو في \"سنن النسائي\" في كتاب الأشربة، باب تأويل قول الله تعالى: ﴿وَمِنْ ثَمَرَاتِ النَّخِيلِ﴾ ٨/ ٢٩٤ (٥٥٧٣).\nالتخريج:\nرواه مسلم في الأشربة باب بيان أن جميع ما ينبذ مما يتخذ من النخل والعنب =","vol":"5","page":445},{"text":"واعتلوا (١) في إباحة المطبوخ المثلث:\n[٤٤٢] بما أخبرنا الحسين بن محمَّد بن الحسين (٢)، قال: أنا\n_________\n= يسمى خمرًا (١٩٨٥) (١٣) عن زهير بن حرب، حدثنا إسماعيل بن إبراهيم، به.\nورواه الإِمام أحمد في \"مسنده\" ٢/ ٢٧٩ (٧٧٥٣)، وفي \"الأشربة\" (ص ٥٨) (٣٧)، وعبد الرزاق في \"مصنفه\" ٩/ ٢٣٤ (١٧٠٥٣) من طريق معمر.\nورواه الإمام أحمد في \"مسنده\" ٢/ ٤٠٨ (٩٢٩٤)، وأبو داود في كتاب الأشربة، باب الخمر مما هو (٣٦٧٨) من طريق أبان.\nورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١١ كلهم عن يحيى به.\nورواه مسلم في الموضع السابق (١٩٨٥)، (١٤، ١٥) والنسائي في الموضع السابق (٥٥٧٢)، وفي \"السنن الكبرى\" ٤/ ١٨١ (٦٧٨٨)، والترمذي في كتاب الأشربة، باب ما جاء في الحبوب التي يتخذ منها الخمر (١٨٧٥)، والإمام أحمد في \"مسنده\" ٢/ ٤٠٩، ٤٧٤، ٤٩٦، ٥١٧ (٩٢٩٧)، (١٠٤١٠)، (١٠٤٤٤)، (١٠٧٠٩)، وفي \"الأشربة\" (ص ٦٢) (١٥٥)، وابن أبي شيبة في \"مصنفه\" ٨/ ٨٢ (٢٤١١٢) والنحاس في \"الناسخ والمنسوخ\" ١/ ٥٩٢ (١٤٣)، والدارمي في \"السنن\" (٢١٤١)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢١١، والبيهقي في \"السنن الكبرى\" ٨/ ٢٧٩ من طرق عن الأوزاعي.\nورواه مسلم في الموضع السابق (١٩٨٥) (١٥)، والترمذي في الموضع السابق، وابن ماجه في كتاب الأشربة، باب ما يكون منه الخمر (٣٣٧٨)، والإمام أحمد في \"الأشربة\" (ص ٧٧) (٢١٥)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢١١، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ١٦٣، (٥٣٤٤) كلهم من طريق عكرمة بن عمار.\nورواه مسلم في الموضع السابق (١٩٨٥) (١٥) من طريق عقبة بن التوأم كلهم عن أبي كثير به.\n(١) في (ح)، (ز): واحتجوا.\n(٢) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"5","page":446},{"text":"أحمد (بن محمَّد) (١) بن إسحاق (٢)، قال: نا أحمد بن شعيب (٣)، قال: أنا محمَّد بن عبد الأعلى (٤)، قال: نا المعتمر (٥)، قال: سمعت منصورًا (عن إبراهيم) (٦) عن نُباتة (٧)، عن سويد بن غَفَلة (٨)\n_________\n(١) ساقطة من (ح).\n(٢) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٣) أحمد بن شعيب النسائي، الإِمام صاحب \"السنن\".\n(٤) محمَّد بن عبد الأعلى، ثقة.\n(٥) معتمر بن سليمان بن طرخان التيمي أبو محمَّد البصري ثقة.\n(٦) ساقطة من (ش).\nوهو: إبراهيم النخعي، ثقة يرسل.\n(٧) كذا في هامش (س) وجميع النسخ، وهو الصواب. وأما في (س): بيانه.\nوهو: نُباتة الوالبي ويقال: الجعفي الكوفي.\nقال أبو حاتم وابن حبان: كان معلمًا في زمان عمر بن الخطاب. وقال العجلي: ثقة.\nوذكره ابن حبان في \"الثقات\" وقال ابن حزم: من أوثق التابعين. قال ابن حجر: مقبول. من الثانية.\n\"معرفة الثقات\" للعجلي (ص ٤٤٨)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٥٠١، \"الثقات\" لابن حبان ٥/ ٤٧٩، \"المؤتلف والمختلف\" للدارقطني ١/ ٢٥٦، \"المحلى\" لابن حزم ٢/ ٩١، \"تهذيب التهذيب\" لابن حجر ٤/ ٢١٢، \"تقريب التهذيب\" لابن حجر (٧٠٩٠).\nقلت: هو ثقة فهو من كبار التابعين، وكان معلمًا في زمن كبار الصحابة، ووثقه اثنان، وروى عنه أكثر من واحد.\n(٨) سويد بن غفلة بن عوسجة بن عامر الجعفي أبو أمية الكوفي.\nمخضرم، كان مسلمًا في حياة النبي - ﷺ -، وقدم المدينة حين نفضت الأيدي من دفنه - ﷺ -، توفي سنة (٨٠ هـ) أو بعدها بسنة أو سنتين، وله مائة وثلاثون سنة.","vol":"5","page":447},{"text":"قال: كتب عمر ابن الخطاب إلى بعض مسألة: أن ارزق المسلمين من الطلاء ما ذهب ثلثاه، وبقي ثلثه (١).\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٣٤، \"حلية الأولياء\" لأبي نعيم ٤/ ١٧٤ \"تذكرة الطالب المعلم\" (ص ٦٧)، \"تهذيب التهذيب\" لابن حجر ٢/ ١٣٦، \"الإصابة\" لابن حجر ٣/ ١٧٢، \"تقريب التهذيب\" لابن حجر (٢٦٩٥).\n(١) [٤٤٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة، باب ذكر ما يجوز شربه من الطلاء وما لا يجوز ٣٢٨/ ٨ (٧٥١٥).\nورواه عبد الرزاق في \"مصنفه\" ٦/ ٢٥٥ (١٧١٢١) عن منصور به.\nورواه البخاري في كتاب الأشربة، باب الباذق معلقًا عن عمر بصيغة الجزم قبل (٥٥٩٨).\nورواه مالك في \"الموطأ\" في الأشربة باب جامع تحريم الخمر ٢/ ٨٤٧ من طريق محمود بن الربيع عن عمر مطولًا وفيه قصة.\nوروى النسائي في الموضع السابق ٨/ ٣٢٩ (٥٧١٦)، وفي \"السنن الكبرى\" ٤/ ١٩٢ (٦٨٥٧) وعزاه ابن حجر إلى \"سنن سعيد بن منصور\" من طريق أبي مجلز عن عامر بن عبد الله قال: \"إنه قرأ كتاب عمر إلى أبي موسى الأشعري، وفيه أنه أمرهم بشرب ما طبخوه على الثلثين.\nوقال: إسناده صحيح.\n\"فتح الباري\" ١٠/ ٦٣.\nوروى عبد الرزاق في \"مصنفه\" ٩/ ٢٥٥ (١٧١٢٠)، وابن أبي شيبة في \"مصنفه\" ٨/ ١٣٠ (٢٤٣٦٥) كلاهما من طريق الشعبي. وروى النسائي في \"السنن الكبرى\" ٤/ ١٩٢ (٦٨٥٨) من طريق لاحق بن حميد قالا: إن عمر كتب كتابًا إلى عمار بن ياسر. وذكرا فيه نحوه.","vol":"5","page":448},{"text":"[٤٤٣] وبإسناده عن أحمد بن شعيب (١) قال: أنا سويد بن نصر (٢) قال: أنا عبد الله (٣)، عن (٤) هشام (٥)، عن ابن سرين (٦) أن عبد الله بن يزيد الخطمي (٧) قال: كتب إلينا عمر بن الخطاب: أما بعد؛ فاطبخوا شرابكم حتى يذهب منه نصيب الشيطان، فإن له (اثنين ولكم واحد) (٨).\n_________\n(١) أحمد بن شعيب هو النسائي.\n(٢) سويد بن نصر بن سويد أبو الفضل المروزي الخراساني، ثقة.\n(٣) عبد الله بن المبارك، إمام، ثقة.\n(٤) كذا في (ح)، (أ) وهو الصواب. وأما في (س) (ش)، (ز): بن.\n(٥) هشام بن حسان، ثقة من أثبت الناس في ابن سيرين.\n(٦) محمَّد بن سيرين، ثقة، ثبت.\n(٧) عبد الله بن يزيد بن زيد بن حصين بن عمرو الخطمي الأوسي الأنصاري أبو موسى.\nصحابي صغير، شهد الحديبية، وهو صغير. وشهد مع علي - ﵁ - حروبه. توفي في خلافة عبد الله بن الزبير، وقد كان ولاه الكوفة.\n\"الطبقات الكبرى\" لابن سعد ٦/ ١٨، \"الاستيعاب\" لابن عبد البر ٣/ ١٠٠١، \"أسد الغابة\" لابن الأثير ٣/ ٢٧٤، \"الإصابة\" لابن حجر ٤/ ١٤٣، \"تقريب التهذيب\" لابن حجر (٣٧٠٤).\n(٨) في (ش)، (ح): اثنتين ولكم واحدة.\n[٤٤٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٩ (٥٧١٧)\nورواه البيهقي في \"السنن الكبرى\" ٨/ ٣٠١ من طريق إسماعيل بن إبراهيم قال: حدثنا هشام بن حسان به. =","vol":"5","page":449},{"text":"[٤٤٤] (وبه عن) (١) أحمد بن شعيب (٢)، قال: أنا إسحاق بن إبراهيم (٣)، قال: أنا وكيع (٤)، قال: نا سعد (٥) بن أوس (٦)، عن أنس بن سيرين (٧)، قال: سمعت أنس بن مالك يقول: (إن نوحًا ﵇ لما (٨) نازعه الشيطان) (٩) في عود الكرم، فقال: هذا لي، وقال نوح (١٠): هذا لي، فاصطلحا على أن لنوح ثلثها، وللشيطان\n_________\n= قال ابن حجر: إسناده صحيح.\n\"فتح الباري\" ١٠/ ٦٣.\n(١) في (ش): وعن.\n(٢) أحمد بن شعيب هو النسائي.\n(٣) إسحاق بن إبراهيم هو ابن راهويه.\n(٤) وكيع بن الجراح، ثقة حافظ.\n(٥) في (أ): سعيد.\n(٦) سعد بن أوس العدوي ويقال: العبدي البصري.\nذكره ابن حبان في \"الثقات\" وقال الساجي: صدوق. وقال يحيى بن معين: بصري ضعيف. وقال ابن حجر: صدوق له أغاليط. من الخامسة.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٨٠، \"الثقات\" لابن حبان ٦/ ٣٧٧، \"تهذيب التهذيب\" لابن حجر ١/ ٦٩١، \"تقريب التهذيب\" لابن حجر (٢٢٣١).\n(٧) أنس بن سيرين الأنصاري مولاهم أبو موسى وقيل غير ذلك، البصري.\nثقة. ولد لسنة بقيت، وقيل: لست بقين من خلافة عثمان، وتوفي سنة (١١٨ هـ) أو (١٢٠ هـ) \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٨٧، \"تهذيب الكمال\" للمزي ٣/ ٢٤٦، \"تهذيب التهذيب\" لابن حجر ١/ ١٩٠، \"تقريب التهذيب\" لابن حجر (٥٦٣).\n(٨) ساقطة من (ش)، (ح).\n(٩) في (ز): إن الشيطان نازع نوحًا ﵇.\n(١٠) من (ح).","vol":"5","page":450},{"text":"ثلثيها (١).\n[٤٤٥] وبه عن أحمد (بن شعيب) (٢) قال: أنا محمَّد بن المثنى (٣)، قال: نا ابن أبي عدي (٤)، عن داود (٥) قال: سألت (٦) سعيد بن المسيّب (٧): ما الشراب الذي أحلّه عمر (بن الخطاب) (٨) ﵇؟ قال: الذي يطبخ حتى يذهب ثلثاه، ويبقى ثلثه (٩).\n_________\n= (١) [٤٤٤] الحكم على الإسناد:\nإسناده حسن، فيه سعد بن أوس صدوق له أغاليط.\nوهو في \"سنن النسائي\" في الموضع السابق ٨/ ٣٣٠ (٥٧٢٧).\nالتخريج:\nرواه عبد الرزاق في \"مصنفه\" ٩/ ٢٥٤ (١٧١١٩) عن معمر عن أيوب عن ابن سيرين من قوله مطولًا، وذكره عن أنسٍ وابنِ سيرين ابن حزم في \"المحلى\" ٧/ ٤٩٦.\n(٢) من (ح).\nوهو: أحمد ابن شعيب النسائي، الإِمام.\n(٣) محمَّد بن المثنى، ثقة، ثبت.\n(٤) محمَّد بن أبي عدي واسمه إبراهيم السلمي مولاهم أبو عمرو البصري.\nثقة. توفي سنة (١٩٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٨٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٩٢، \"تقريب التهذيب\" لابن حجر (٥٦٩٧).\n(٥) داود بن أبي هند، ثقة، متقن، وكان يهم.\n(٦) ساقطة من (ش).\n(٧) سعيد بن المسيب، أحد العلماء الإثبات، رُجح سماعه من عمر.\n(٨) من (ح).\n(٩) [٤٤٥] الحكم على الإسناد:\nإسناد صحيح. =","vol":"5","page":451},{"text":"[٤٤٦] وبه عن أحمد (١)، قال: أنا سويد (٢)، قال: أنا عبد الله (٣)، عن (٤) هشيم (٥)، قال: أنا إسماعيل بن أبي خالد (٦)، عن قيس بن أبي حازم (٧)، عن أبي موسى الأشعري (٨) أنه كان يشرب من الطلاء ما ذهب ثلثاه، وبقي ثلثه (٩).\n[٤٤٧] وبه عن أحمد (١٠)، قال: أنا زكريا بن يحيى (١١)، قال: نا\n_________\n= التخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٩ (٥٧١٩).\nورواه ابن أبي شيبة في \"مصنفه\" ٨/ ١٢٦ (٢٤٣٤٢) عن عبد الرحيم بن سليمان، عن داود به.\n(١) هو بن شعيب النسائي، الإِمام.\n(٢) سويد بن نصر، ثقة.\n(٣) عبد الله بن المبارك، ثقة، ثبت.\n(٤) كذا في (ح)، (أ) وهو الصواب. وأما في (س)، (ش)، (ز): بن.\n(٥) هشيم بن بشير، ثقة، ثبت، مدلس من الثالثة، وصرح بالسماع.\n(٦) إسماعيل بن أبي خالد واسمه هرمز وقيل غير ذلك، البجلي الأحمسي مولاهم أبو عبد الله الكوفي. ثقة، ثبت.\n(٧) قيس بن أبي حازم واسمه حصين بن عوف وقيل غير ذلك البجلي الأحمسي أبو عبد الله الكوفي ثقة، مخضرم.\n(٨) عبد الله بن قيس بن سليم بن حَضَّار بن حرب بن عامر أبو موسى الأشعري.\n(٩) [٤٤٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٣٠ (٥٧٢١).\n(١٠) هو ابن شعيب النسائي، الإِمام.\n(١١) زكريا بن يحيى بن إياس بن سلمة الحنظلي أبو عبد الرحمن السجزي ثم الدمشقي. =","vol":"5","page":452},{"text":"عبد الأعلى (١) قال: نا حماد بن سلمة (٢)، عن داود (٣)، عن سعيد بن المسيب (٤) أن أبا الدرداء كان يشرب ما ذهب ثلثاه، وبقي ثلثه (٥).\n_________\n= المعروف بخياط السنة. ثقة حافظ. ولد سنة (١٩٥ هـ)، وتوفي سنة (٢٨٩ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٣/ ٥٠٧، \"تهذيب التهذيب\" لابن حجر ١/ ٦٣٣، \"تقريب التهذيب\" لابن حجر (٢٠٢٨).\n(١) عبد الأعلي بن حماد بن نصر الباهلي المعروف بالنرسي أبو يحيى البصري.\nقال يحيى بن معين، وأبو حاتم، وابن قانع، ومسلمة بن القاسم، والدارقطني، والخليلي: ثقة.\nوذكره ابن حبان في \"الثقات\". وقال يحيى بن معين: لا بأس به. وقال النسائي: ليس به بأس. وقال ابن خراش: صدوق. وقال الذهبي: المحدث المثبت. وقال ابن حجر: لا بأس به. توفي سنة (٢٣٧ هـ) وقيل (٢٣٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٩، \"تاريخ بغداد\" للخطيب ١١/ ٧٥، \"الثقات\" لابن حبان ٨/ ٤٠٩، \"تهذيب الكمال\" للمزي ١٦/ ٣٤٨، \"الكاشف\" للذهبي (٣٠٧٦)، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٦٤، \"تقريب التهذيب\" لابن حجر (٣٧٣٠).\nقلت: هو ثقة، فمن وثقه أكثر، وهو من شيوخ البخاري ومسلم.\n(٢) حماد بن سلمة، ثقة، وتغير حفظه بأخرة.\n(٣) داود بن أبي هند، ثقة، متقن، وكان يهم.\n(٤) سعيد بن المسيب، أحد العلماء الأثبات.\n(٥) [٤٤٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٩ (٥٧٢٠).\nوروى النسائي في \"السنن الكبرى\" ٤/ ١٩٢ (٦٨٦٠) وابن أبي شيبة في \"مصنفه\" ٨/ ١٢٦ (٢٤٣٤٣، ٢٤٣٤٤)، وعزاه ابن حجر إلى مسدد في \"مسنده\" كما في =","vol":"5","page":453},{"text":"[٤٤٨] وبه عن أحمد (١)، قال: أخبرني (٢) أحمد بن خالد (٣)، عن معن (٤)، قال: حدثني (٥) معاوية بن صالح (٦)، عن يحيى بن سعيد (٧)، سعيد بن المسيب (٨) قال: إذا طبخ الطلاء على الثلث فلا بأس (٩).\n_________\n= \"المطالب العالية\" ٢/ ٢٥٤ (١٨٣٤) كلهم من طريق ميمون بن مهران، عن أم الدرداء قالت: كنت أطبخ لأبي الدرداء الطلاء ما ذهب ثلثاه، وبقي ثلثه، فيشربه.\nوانظر \"إتحاف الخيرة\" للبوصيري ٤/ ٣٧١ (٣٧٦٨).\n(١) أحمد هو ابن شعيب النسائي، الإِمام.\n(٢) في (ح): أنبأني.\n(٣) أحمد بن خالد الخلال أبو جعفر البغدادي.\nثقة. توفي سنة (٢٤٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٩، \"تهذيب التهذيب\" لابن حجر ١/ ٢١، \"تقريب التهذيب\" لابن حجر (٣١).\n(٤) معن بن عيسى بن يحيى بن دينار الأشجعي مولاهم القزاز أبو يحيى المدني.\nثقة، ثبت.\nقال أبو حاتم: هو أثبت أصحاب مالك. توفي سنة (١٩٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٧٧، \"تهذيب التهذيب\" لابن حجر ٤/ ١٢٩، \"تقريب التهذيب\" لابن حجر (٦٨٢٠).\n(٥) في (ش)، (ح): نا.\n(٦) معاوية بن صالح بن حدير بن سعيد، صدوق له أوهام.\n(٧) يحيى بن سعيد الأنصاري، ثقة، ثبت.\n(٨) سعيد بن المسيب، أحد العلماء الإثبات.\n(٩) في (ح) زيادة: فيه. وفي (ز) زيادة: به.\n[٤٤٨] الحكم على الإسناد:\nإسناده حسن، فيه معاوية بن صالح صدوق له أوهام، وقد توبع من طريق صحيح فهو صحيح لغيره. =","vol":"5","page":454},{"text":"وبه قال الحسن (١). والذي عندي أن هذِه الأخبار إنما وردت في مثلث (٢) غير مسكر، يدل عليه:\n[٤٤٩] ما أخبرنا ابن فنجويه (٣) قال: أنا أحمد بن إسحاق (٤)، قال: نا (٥) أحمد (بن شعيب) (٦) بن علي (٧)، قال: نا سويد بن نصر (٨)، قال: أنا عبد الله (بن المبارك) (٩)، عن عبد الملك بن (١٠) الطفيل الجزري (١١)\n_________\n= التخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٣٠ (٥٧٣٢).\nورواه ٨/ ٣٣٠ (٥٧٢٢)، عن سويد قال: أنبأنا عبد الله عن سفيان عن يعلي بن عطاء عن سعيد به. وهذا إسناد صحيح.\n(١) رواه النسائي في الموضع السابق ٨/ ٣٣٠ (٥٧٢٤، ٥٧٢٥) وابن أبي شيبة في \"مصنفه\" ٨/ ١٢٧ (٢٤٣٤٧)، (٢٤٣٦٨).\n(٢) في (ح): المثلث.\n(٣) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٥) في (ش)، (ح)، (ز): أنا.\n(٦) من (ش).\n(٧) أحمد بن شعيب النسائي، الإِمام صاحب \"السنن\".\n(٨) سويد بن نصر، ثقة.\n(٩) من (ح).\nوهو: عبد الله بن المبارك، الإِمام، ثقة.\n(١٠) في (أ): أن.\n(١١) عبد الملك بن الطفيل الجزري.\nقال الذهبي: عداده في التابعين، لا يكاد يعرف، ما روى عنه غير ابن المبارك.\nوقال ابن حجر: مقبول. من السابعة.\n\"ميزان الاعتدال\" للذهبي ٢/ ٦٥٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٦١٥، \"تقريب التهذيب\" لابن حجر (٤١٨٨).","vol":"5","page":455},{"text":"قال: كتب إلينا عمر بن عبد العزيز (١): أن لا تشربوا من الطلاء حتى (٢) يذهب ثلثاه، ويبقى ثلثه، وكل مسكر حرام (٣).\nوقال قوم: إذا طبخ العصير أدنى طبخ صار حلالًا، وهو قول إسماعيل ابن عليه، وبشر المريسي (٤)، وجماعة من أهل العراق. وروي عن بعض فقهائهم أنه قال: لا يحرم شيء من الأنبذة لا (٥) النَّيُّ منها، ولا المطبوخ (٦) منها (٧) إلا شراب واحد، وهو عصير\n_________\n(١) عمر بن عبد العزيز، الإِمام العادل.\n(٢) في (ش): حيث.\n(٣) [٤٤٩] الحكم على الإسناد:\nإسناده ضعيف فيه عبد الملك بن الطفيل مقبول.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة، باب تحريم كل شراب أسكر ٨/ ٢٩٩ (٥٦٠٠)، وفي باب ذكر ما يجوز شربه من الطلاء وما لا يجوز ٨/ ٣٣٠ (٥٧٢٧).\n(٤) بشر بن غياث بن أبي كريمة العدوي مولاهم أبو عبد الرحمن المريسي البغدادي. مبتدع، ضال، كان أول أمره من الفقهاء، وأخذ عن القاضي أبي يوسف، إلا أنه اشتغل بعلم الكلام، فانسلخ عن الورع، والتقوى، وجرد القول بخلق القرآن، وحكي عنه أقوال شنيعة، ومذاهب مستنكرة، وكان رأس الجهمية في عصره، فمقته أهل العلم، وكفره عدة منهم. توفي سنة (٢١٨ هـ) وقيل في التي بعدها.\n\"الفرق بين الفرق\" للبغدادي (ص ٢٠٤)، \"تاريخ بغداد\" للخطيب ٧/ ٥٦، \"سير أعلام النبلاء\" للذهبي ١٠/ ١٩٩، \"لسان الميزان\" لابن حجر ٢/ ٢٩.\n(٥) كذا في (ز)، وفي باقي النسخ: إلا.\n(٦) في (ح): والمطبوخ.\n(٧) ساقطة من (ش)، (ح)، (ز).","vol":"5","page":456},{"text":"العنب النَّيُّ الشديد الذي (١) لم (٢) يدخله ماء ولا طبخ، وهو الخمر فقط (٣). واستدلوا:\n[٤٥٠] بما أخبرنا أبو عبد الله الثقفي (٤)، قال: أنا أبو بكر أحمد (٥) بن إسحاق السني (٦)، قال: أنا أبو عبد الرحمن (٧) أحمد ابن شعيب (٨) بمصر، قال: أنا هناد بن السري (٩)، عن أبي الأحوص (١٠)، عن سماك (١١)،\n_________\n(١) في (ز): وهو الذي.\n(٢) في (أ): لا.\n(٣) \"تحفة الفقهاء\" للسمرقندي ٣/ ٥٦١، \"بدائع الصنائع\" للكاساني ٥/ ١١٥، \"المبسوط\" للسرخسي ٢٤/ ٤.\n(٤) في (ح): أبو عبد الله الحسين بن محمَّد الثقفي بقراءتي عليه.\nوهو: هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) في (أ): محمَّد.\n(٦) من (ح). وهو: أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٧) في (س) زيادة: عن. وهي خطأ.\n(٨) أحمد بن شعيب النسائي، الإِمام.\n(٩) هناد بن السري بن مصعب التميمي أبو السري الكوفي، ثقة.\n(١٠) في (ش): عن الأحوص.\nهو سلام بن سليم الحنفي مولاهم أبو الأحوص الكوفي.\nثقة، متقن، صاحب حديث. توفي سنة (١٧٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٥٩، \"تهذيب التهذيب\" لابن حجر ٢/ ١٣٨، \"تقريب التهذيب\" لابن حجر (٢٧٠٣).\n(١١) سماك بن حرب بن أوس بن خالد الذهلي البكري أبو المغيرة الكوفي صدوق وروايته عن عكرمة مضطربة وتغير بأخرة وكان ربما تلقن. .","vol":"5","page":457},{"text":"عن القاسم بن عبد الرحمن (١) (عن أبيه) (٢)، عن أبي بردة بن نيار (٣) قال: قال رسول الله - ﷺ -: \"اشربوا في الظروف (٤) ولا\n_________\n(١) القاسم بن عبد الرحمن المسعودي، ثقة.\n(٢) ساقطة من (ش).\nهو عبد الرحمن بن عبد الله بن مسعود الهذلي الكوفي. ثقة، اختلف في سماعه من أبيه، فمن النقاد من نفاه مطلقًا، ومنهم من أثبته مطلقًا، ومنهم من أثبت سماعه لبعض الأحاديث. قال علي بن المديني: سمع من أبيه حديثين: حديث الضب، وحديث تأخير الوليد للصلاة. وقال العجلي: لم يسمع من أبيه إلا حرفًا واحدًا: محرم الحلال كمستحل الحرام. وروى البخاري في \"الصغير\" قال ابن حجر: بإسناد لا بأس به من طريق القاسم بن عبد الرحمن عن أبيه قال: لما حضر عبد الله الوفاة قال: يا أبت أوصني، قال: ابك من خطيئتك. قال ابن حجر: فعلى هذا يكون الذي صرح فيه بالسماع من أبيه أربعة أحدها موقوف، وحديثه عنه كثير ففي \"السنن\" خمسة عشر، وفي \"المسند\" زيادة على ذلك سبعة أحاديث معظمها بالعنعنة، وهذا هو التدليس. وذكره في المرتبة الثالثة. توفي سنة (٧٩ هـ). \"معرفة الثقات\" للعجلي (ص ٢٩٥)، \"التاريخ الصغير\" للبخاري ١/ ٩٩، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٤٨، \"جامع التحصيل\" للعلائي (ص ٢٢٣)، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٢٦، \"تقريب التهذيب\" لابن حجر (٣٩٢٤)، \"تعريف أهل التقديس\" لابن حجر (ص ١٣٧).\n(٣) في (ش): يسار.\nهانئ بن نيار بن عمرو بن عبيد بن كلاب البلوي وقيل غير ذلك في اسمه، أبو بردة، حليف الأنصار. شهد بيعة العقبة الثانية، وبدرًا، والمشاهد كلها، وشهد مع علي - ﵁ - حروبه. توفي سنة (٤١ هـ) وقيل: (٤٢ هـ) وقيل: (٤٥ هـ).\n\"الاستيعاب\" لابن عبد البر ٤/ ١٥٣٥، ١٦٠٨، \"أسد الغابة\" لابن الأثير ٥/ ٥٣، ١٤٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٨٥، \"الإصابة\" لابن حجر ٦/ ٢٧٨، ٧/ ١٨، \"تقريب التهذيب\" لابن حجر (٧٩٥٣).\n(٤) ظَرْف الشيء: وعاؤه. والجمع ظروف، والظرف وعاء كل شيء حتى إن الإبريق =","vol":"5","page":458},{"text":"تسكروا\" (١).\n_________\n= ظرف لما فيه.\n\"لسان العرب\" لابن منظور ٨/ ٢٥٣ (ظرف).\n(١) [٤٥٠] الحكم على الإسناد:\nإسناده ضعيف شاذ، خالف أبو الأحوص أصحاب سماك.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة، باب ذكر الأخبار التي أعتل بها من أباح شراب السكر ٨/ ٣١٩ (٥٦٧٧).\nورواه الجوزقاني في \"الأباطيل والمناكير\" ٢/ ٢٢٥ (٦١٤) من طريق القاضي أبي نصر قال: حدثنا أبو بكر السني به.\nرواه أبو داود الطيالسي في \"مسنده\" (ص ١٩٥) (١٣٦٩)، ومن طريقه رواه البيهقي في \"السنن الكبرى\" ٨/ ٢٩٨ ورواه ابن أبي شيبة في \"مصنفه\" ٨/ ١١٦ (٢٤٢٩٢) والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٢٨ من طريق علي بن معبد ويحيى بن عبد الحميد.\nورواه الجصاص في \"أحكام القرآن\" ٢/ ٤٦٤ من طريق مسدد.\nورواه الدارقطني في \"السنن\" ٤/ ٢٥٩ من طريق أبي غسان كلهم عن أبي الأحوص به.\nقال الإِمام أحمد: حديث أبي الأحوص عن سماك، عن القاسم بن عبد الرحمن، عن أبيه، عن أبي بردة خطأ في الإسناد، والكلام، أما الإسناد، فإن شريكًا، وأيوب، ومحمدًا ابني جابر رووه عن سماك، عن القاسم بن عبد الرحمن، عن ابن بريدة، عن أبيه، عن النبي - ﷺكما رواه الناس: \"انتبذوا في كل وعاء ولا تشربوا مسكرًا\".\nقال أبو زرعة: وكذلك أقول هذا خطأ، أما الصحيح حديث ابن بريدة عن أبيه.\n\"العلل\" لابن أبي حاتم ٢/ ٢٥.\nوقال الدارقطني: وهم فيه أبو الأحوص في إسناده، ومتنه، وقال غيره: عن سماك عن القاسم، عن ابن بريدة، عن أبيه: \"ولا تشربوا مسكرًا\".\n\"السنن\" ٤/ ٢٥٩.","vol":"5","page":459},{"text":"(قال أبو عبد الرحمن النسائي (١): هذا) (٢) حديث منكر غلط فيه (٣) أبو الأحوص (سلام بن سليم) (٤)، لا يعلم أن أحدًا تابعه عليه من أصحاب سماك، وسماك ليس بقوي (٥) وكان يقبل التلقين. قال أحمد بن حنبل: كان أبو الأحوص يخطئ في هذا الحديث، خالفه شريك في إسناده ولفظه (٦).\n[٤٥١] أخبرنا أبو عبد الله (٧)، قال: أنا أبو بكر (٨)، قال: أنا أبو عبد الرحمن (٩)، قال: نا محمَّد بن إسماعيل (١٠)، قال: نا يزيد (١١)\n_________\n= قلت: قد يكون الوهم والاضطراب من سماك وانظر: قول النسائي الذي ساقه المصنف.\n(١) في (ش): الشيباني.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) ساقطة من (أ).\n(٤) من (ش)، (ح)، (أ).\n(٥) في (ز): بالقوي.\n(٦) \"سنن النسائي\" ٨/ ٣١٩.\n(٧) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٨) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٩) أحمد بن شعيب النسائي، الإِمام صاحب \"السنن\".\n(١٠) محمَّد بن إسماعيل بن إبراهيم بن مقسم الأسدي أبو عبد الله البصري.\nنزيل دمشق، وقاضيها، وأبوه ابن عليه. ثقة. توفي سنة (٢٦٤ هـ).\n\"الثقات\" لابن حبان ٩/ ١٠٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٥١٢، \"تقريب التهذيب\" لابن حجر (٥٧٢٨).\n(١١) يزيد بن هارون، ثقة، متقن.","vol":"5","page":460},{"text":"قال: أنا شريك (١)، عن سماك بن حرب (٢)، عن ابن (٣) بريدة (٤)، عن أبيه أن رسول الله - ﷺ -: نهى عن الدُّبَّاءِ، والحَنْتَمِ، والنَّقيِر، والمُزَفَّت (٥).\n_________\n(١) شريك بن عبد الله، صدوق، رواية يزيد عنه قبل تغير حفظه.\n(٢) سماك بن حرب، صدوق، وقد تغير حفظه بأخرة، وربما تلقن.\n(٣) كذا في (ح)، (ز) وهو الصواب. وأما في (س)، (ش)، (أ): أبي.\n(٤) في (أ): بردة.\nوهو: سليمان ابن بريدة وهو ثقة.\n(٥) الدباء: القرع، قال النووي: اليابس منه. والحنتم: جرار خضر يجلب فيها الخمر، قال النووي: هذا أصح الأقوال وأقواها. والنقير: أصل النخلة ينقر، فيتخذ منه وعاء. والمزفت: هو المطلي بالقار وهو الزفت. قال الخطابي: والمعنى في ذلك -والله أعلم- أنها أوعية ضارية تسرع بالشدة إلى الشراب، وقد يحدث فيه التغير، ولا يشعر به صاحبه، فهو على خطر من شرب المحرم، فنهى عن استعمالها استبراء للشك، وأخذًا باليقين فيه.\n\"غريب الحديث\" لأبي عبيد ١/ ٣٠٥ - ٣٠٦، \"غريب الحديث\" للخطابي ١/ ٣٦١، \"شرح مسلم\" للنووي ١/ ٢٥٨، \"فتح الباري\" لابن حجر ١/ ١٣٤.\n[٤٥١] الحكم على الإسناد:\nإسناده حسن فيه شريك بن عبد الله وسماك بن حرب صدوقان وله شواهد صحيحة.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣١٩ (٥٦٧٨).\nورواه الجوزقاني في \"الأباطيل والمناكير\" ٢/ ٢٢٦ (٦١٥) من طريق القاضي أبي نصر قال: أخبرنا أبو بكر السني به.\nورواه ابن عبد البر في \"التمهيد\" ٣/ ٢٢٧ من طريق الحارث بن أبي أسامة عن يزيد بن هارون به. وفيه زيادة وفي آخره: \"ونهيتكم عن الظروف فانتبذوا فيما بدا =","vol":"5","page":461},{"text":"واحتجوا أيضًا.\n[٤٥٢] بما أخبرنا (الحسين بن محمَّد بن الحسين (١)، قال: أنا) (٢)\n_________\n= لكم، واجتنبوا كل مسكر\".\nقلت: ما أورده النسائي من رواية شريك تخالف ما صح عن بريدة الذي روى عن الرسول - ﷺ - النسخ وهو جواز شرب النبيذ في الأوعية كلها على أن لا يشربوا مسكرًا.\nفقد روى مسلم في كتاب الجنائز، باب استئذان النبي - ﷺ - ربه ﷿ في زيارة قبر أمه (٩٧٧) وفي كتاب الأشربة باب النهي عن الانتباذ في المزفت (٩٧٧)، وأبو داود في كتاب الأشربة، باب في الأوعية (٣٦٩٨)، والنسائي في كتاب الأشربة، باب في الإذن في شيء منها ٨/ ٣١٠ - ٣١١ (٥٦٥٢، ٥٦٥٣)، والإمام أحمد في \"مسنده\" ٥/ ٣٥٠، ٣٥٥ (٢٢٩٥٨) (٢٣٠٠٥)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٢٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٢١٢ (٥٣٩٠) كلهم من طريق محارب بن دثار عن عبد الله بن بريدة. ورواه الترمذي في كتاب الأشربة، باب ما جاء في الرخصة أن ينبذ في الظروف (١٨٦٩) وقال: حديث حسن صحيح، وابن ماجه في كتاب الأشربة، باب ما رخص فيه من ذلك (٣٤٠٥)، والإمام أحمد في \"مسنده\" ٥/ ٣٥٩ (٢٣٠٣٨)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ٤٣٩ (٣١٦٨)، كلهم من طريق سليمان بن بريدة كلاهما عن أبيهما أن رسول الله - ﷺ - قال: \"نهيتكم عن النبيذ إلا في سقاء فاشربوا في الأسفية كلها ولا تشربوا مسكرًا \"، هذا أحد ألفاظ مسلم.\nوالذي يظهر لي أن النسائي كعادة المحدثين عند بيان علل الحديث أشار إلى المتن بذكر جزء منه ولم يذكر بقيته التي فيها النسخ.\nوانظر \"التمهيد\" ٣/ ٢٢٧، والحديث بلفظ النسائي له شواهد منها:\nحديث ابن عباس رواه البخاري في كتاب الإيمان، باب أداء الخمس من الإيمان (٥٣)، ومسلم في كتاب الإيمان باب، الأمر بالإيمان بالله تعالى ورسوله (١٧)، وفي كتاب الأشربة، باب النهي عن الانتباذ في المزفت (١٧).\n(١) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ما بين القوسين ساقط من (س).","vol":"5","page":462},{"text":"أحمد بن محمَّد بن إسحاق (١)، قال: أنا أبو عبد الرحمن النسائي (٢)، قال: أنا أبو بكر بن علي (٣)، قال: نا إبراهيم بن الحجاج (٤)، قال: نا أبو عوانة (٥)، عن سماك (٦)، عن قرصافة (٧) امرأة منهم، عن عائشة ﵂ قالت: اشربوا ولا تسكروا (٨).\n_________\n(١) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٢) في (ش): الشيباني. وفي (ح) زيادة: بمصر.\nهو أحمد بن شعيب النسائي، الإِمام صاحب \"السنن\".\n(٣) أحمد بن علي بن سعيد القرشي أبو بكر المروزي.\nتولى قضاء دمشق. ثقة، حافظ.\nتوفي سنة (٢٩٢ هـ)، وقد بلغ تسعين سنة أو دونها.\n\"تهذيب الكمال\" للمزي ١/ ٤٥٧، \"تهذيب التهذيب\" لابن حجر ١/ ٣٧، \"تقريب التهذيب\" لابن حجر (٨١).\n(٤) إبراهيم بن الحجاج النيلي أبو إسحاق البصري.\nثقة. توفي سنة (٢٣٢ هـ).\n\"الثقات\" لابن حبان ٨/ ٨٥، \"تهذيب الكمال\" للمزي ٢/ ٧١، \"تهذيب التهذيب\" لابن حجر ١/ ٦٢، \"تقريب التهذيب\" لابن حجر (١٦٣).\n(٥) الوضاح بن عبد الله أبو عوانة، ثقة ثبت.\n(٦) سماك بن حرب، صدوق، وقد تغير حفظه بأخرة، وربما تلقن.\n(٧) قرصافة الذهلية.\nقال الذهبي: تفرد عنها سماك. . والحديث عن سماك مضطرب. وقال ابن حجر: لا يعرف حالها. من الثالثة.\n\"ميزان الاعتدال\" للذهبي ٤/ ٦٠٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٨٦، \"تقريب التهذيب\" لابن حجر (٨٦٦٣).\n(٨) [٤٥٢] الحكم على الإسناد:\nإسناده ضعيف فيه قرصافة لا يعرف حالها. =","vol":"5","page":463},{"text":"قال الإِمام أبو عبد الرحمن: هذا غير ثابت، وقرصافة (١) لا ندري من هي (٢)، والمشهور عن عائشة ﵂.\n[٤٥٣] ما أنا سويد بن نصر (٣)، قال: أنا عبد الله (٤)، عن (٥) قدامة العامري (٦) أن جسرة (٧) بنت دجاجة العامرية (٨) حدثتها قالت: سمعت\n_________\n= التخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة باب ذكر الأخبار التي اعتل بها من أباح شراب السكر ٨/ ٣٢٠ (٥٦٧٩).\nورواه عبد الرزاق في \"مصنفه\" ٩/ ٢٠٧ (٦٩٥٢) عن إسرائيل بن يونس، عن سماك، به.\n(١) في (أ) في الموضعين: فرصانه.\n(٢) \"سنن النسائي\" كتاب الأشربة، ذكر الأخبار التي اعتل بها من أباح شرب السكر ٨/ ٣٢٠ (٥٦٣٩).\n(٣) سويد بن نصر، ثقة.\n(٤) عبد الله بن المبارك، إمام، ثقة، ثبت.\n(٥) في (أ): بن.\n(٦) قدامة بن عبد الله بن عبدة البكري العامري الذهلي أبو روح الكوفي.\nقال الدارقطني وابن ماكولا: هو فليت العامري. وذكره ابن حبان في \"الثقات\".\nوقال ابن حجر: مقبول. من السادسة.\n\"الثقات\" لابن حبان ٧/ ٣٤٠، \"المؤتلف والمختلف\" للدارقطني ٤/ ١٨٥٧، \"الإكمال\" لابن ماكولا ٧/ ٧٠، \"الكاشف\" للذهبي (٤٥٥٨) \"تهذيب التهذيب\" لابن حجر ٣/ ٤٣٤، \"تقريب التهذيب\" لابن حجر (٥٥٢٧).\n(٧) في (أ): حميرة.\n(٨) جسرة بنت دِجَاجَة العامرية الكوفية.\nقال العجلي: تابعية ثقة. وذكرها ابن حبان في \"الثقات\". قال البيهقي: فيها نظر. وقال ابن القطان: جسرة هذِه معروفة يوثقها قوم، ويتوقف في روايتها آخرون. =","vol":"5","page":464},{"text":"عائشة سألها أناس عن النبيذ، قالوا: تنبذ التمر غدوة، ونشربه (١) عشيًّا، وننبذه عشيًّا (٢) ونشربه غدوة؟ قالت: لا أحل مسكرًا، (وإن كان خبزًا أو ماءً) (٣). قالتها ثلاثًا (٤).\n_________\n= وقال البخاري: جسرة عندها عجائب. قال ابن القطان: وقول البخاري لا يكفى لمن يسقط ما روت. قال ابن حجر: كأنه يعرض بابن حزم لأنه زعم أن حديثها باطل. وقال الذهبي: قوله عندها عجائب ليس بصريح في الجرح. وذكرها أبو نعيم في \"معرفة الصحابة\" وروى عنها أنها قالت: أتانا آت يوم وفاة الرسول. . قال ابن حجر: مقبولة، ويقال: إن لها إدراكًا. من الثالثة.\n\"معرفة الثقات\" للعجلي (ص ٥١٨)، \"الثقات\" لابن حبان ٤/ ١٢١، \"معرفة \"الصحابة\" ٦٠/ ٢٣٩١، \"بيان الوهم والإيهام\" لابن القطان ٥/ ٣٣١، ٣٥٣، \"ميزان الاعتدال\" للذهبي ١/ ٣٩٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٦٧، \"تقريب التهذيب\" لابن حجر (٨٥٥١).\nقلت: حديثها حسن.\n(١) في (ز)، (أ): ونشربها.\n(٢) في (أ) في الموضعين: عشية.\n(٣) في (ش)، (ح): وإن كان ماء.\n(٤) في (ش)، (ح): ثلاث مرات.\n[٤٥٣] الحكم على الإسناد:\nإسناده ضعيف فيه قدامة بن عبد الله مقبول وللحديث متابعات قاصرة فالحديث حسن لغيره.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٠ (٥٦٨٠).\nوعزاه ابن حجر في \"المطالب العالية\" ٢/ ٢٥٦ (١٨٤٢) إلى مسدد في \"مسنده\"، قال: حدثنا يحيى عن قدامة به مختصرًا.\nقال البوصيري: هذا إسناد رجاله ثقات. \"إتحاف الخيرة\" ٤/ ٣٧٦ (٣٧٧٧). =","vol":"5","page":465},{"text":"[٤٥٤] وأخبرنا (١) أبو عبد الله الحافظ (٢)، قال: أنا (السني (٣) قال: أنا أبو (٤) عبد الرحمن الحافظ (٥)، قال: نا) (٦) أبو بكر بن علي (٧) قال:\n_________\n= وقد روى النسائي في الموضع السابق ٨/ ٣٢٠ (٥٦٨١) والإمام أحمد في \"الأشربة\" (ص ٧٤) (٢٠٥) من طريق كريمة بنت همام. وروى النسائي في الموضع السابق ٨/ ٣٢٠ (٥٦٨٢) من طريق أبان بن صمعة قال: حدثتني والدتي. ورواه الإِمام أحمد في \"الأشربة\" (ص ٧٤) (٢٠٤) من طريق أم ظبيان.\nورواه إسحاق بن راهويه في \"مسنده\" مسند عائشة ٣/ ٩٥٣ (١١١٨، ١١١٩)، والبيهقي في \"السنن الكبرى\" ٨/ ٣١١، وعزاه ابن حجر في \"المطالب العالية\" ٢/ ٢٥٥ (١٨٤٢) إلى مسدد في \"مسنده\" كلهم من طريق مريم بنت طارق عن عائشة بمعناه.\nوقد روى مسلم في كتاب الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا (٢٠٠٥)، وأبو داود في كتاب الأشربة باب في صفة النبيذ (٣٧١١)، والترمذي في كتاب الأشربة، باب ما جاء في الانتباذ في السقاء (١٨٧١) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٢٠٧ (٥٣٨٥) وأبو يعلى في \"مسنده\" ٧/ ٣٦١ (٤٣٩٦) والبيهقي في \"السنن الكبرى\" ٨/ ٢٩٩، كلهم من طريق الحسن البصري عن أمه عن عائشة قالت: كنا ننبذ لرسول الله - ﷺ - في سقاء يوكى أعلاه، وله عزلاء، ننبذه غدوة، فيشربه عشاء، وننبذه عشاء، فيشربه غدوة. هذا لفظ مسلم. وقد روي من طرق عن عائشة نحوه.\n(١) في (ش): واعتلوا أيضًا بما أنا. وفي (ح): واعتلوا بما أنا.\n(٢) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٤) ليست في (ز).\n(٥) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام صاحب \"السنن\" ثقة، عابد.\n(٦) ما بين القوسين ساقط من (ش).\n(٧) أحمد بن علي أبو بكر المروزي، ثقة.","vol":"5","page":466},{"text":"نا سريج (١) بن يونس (٢) قال: نا هُشيم (٣)، عن ابن شُبْرُمة (٤) قال حدثني الثقة (٥)، عن عبد الله (٦) بن شداد (٧)، عن ابن عباس قال: حرمت الخمر بعينها (٨)، قليلها وكثيرها، والسكر (٩) من كل شراب (١٠).\n_________\n(١) كذا في (أ): وهو الصواب. وأما في (س)، (ش)، (ز): شريح. وفي (ح): جريج.\n(٢) سريج بن يونس بن إبراهيم أبو الحارث المروزي ثم البغدادي، ثقة، عابد.\n(٣) هشيم بن بشير، ثقة، ثبت، مدلس من الثالثة.\n(٤) عبد الله بن شبرمة بن الطفيل بن حسان الضبي أبو شبرمة الكوفي.\nقاضي الكوفة، ثقة، فقيه. قال الإِمام أحمد: لم يسمع من عبد الله بن شداد شيئًا.\nولد سنة (٧٢ هـ)، وتوفي سنة (١٤٤ هـ).\n\"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٣٧٦، \"أخبار القضاة\" لوكيع ٣/ ٣٦، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٨٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٥١، \"تقريب التهذيب\" لابن حجر (٣٣٨٠).\n(٥) قال الطحاوي في \"مشكل الآثار\" ١٢/ ٥٠٧: ولا اختلاف بين أهل الرواية أن الثقة الذي أراده ابن شبرمة في هذا الحديث هو أبو عون الثقفي.\nقال ابن حجر: هو عمار الدهني.\n\"تهذيب التهذيب\" لابن حجر ٤/ ٦٥٠، \"تقريب التهذيب\" لابن حجر (ص ٧٣٤)، وانظر تخريج الحديث.\n(٦) ليست في (ش).\n(٧) عبد الله بن شداد بن الهاد واسمه أسامة بن عمرو الليثي أبو الوليد المدني من كبار التابعين وثقاتهم.\n(٨) كذا في (ش)، (ح)، (أ) وهو الصواب. وأما في (س) و(ز): لعينها.\n(٩) في (أ): والمسكر.\n(١٠) [٤٥٤] الحكم على الإسناد:\nإسناده ضعيف فيه هشيم مدلس وقد عنعن وفيه رجل مبهم. =","vol":"5","page":467},{"text":"هذا حديث مشهور إلا أن هُشيم بن بشير (١) كان يدلس، وليس في حديثه ذكر السماع عن ابن شبرمة (٢)،\n_________\n= التخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢١ (٥٦٨٤)، ومن طريقه رواه الطحاوي في \"مشكل الآثار\" ١٢/ ٥٠٦.\nورواه وكيع في \"أخبار القضاة\" ٣/ ٤٤، عن عبد الله بن أحمد بن حنبل عن أبيه عن سريج بن يونس به.\nورواه وكيع في \"أخبار القضاة\" ٣/ ٤٥، قال حدثني: عبد الله قال: حدثني أبي قال: حدثني أبو الأحوص عن هشيم أنه قال لهم في هذا الحديث: سمعت ابن شبرمة، وخفض صوته هشيم، ثم قال: عمن حدثه، ثم رفع صوته فقال: عن عبد الله بن شداد.\nوانظر \"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٣٧٦.\nورواه وكيع أيضًا في \"أخبار القضاة\" ٣/ ٤٤ عن عبد الله قال: حدثني أبي قال: حدثنا هشيم قال: حدثنا ابن شبرمة عن عبد الله بن شداد به.\nوانظر: \"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٣٧٦.\nورواه البزار في \"مسنده\" ١١/ ١٠٠ - ١٠١ (٤٨١٧) ووكيع في \"أخبار القضاة\" ٣/ ٤٥ كلاهما من طريق أبي سفيان الحميري قال: حدثنا هشيم عن ابن شبرمة عن عمار الدهني عن عبد الله بن شداد به.\nورواه النسائي في الموضع السابق ٨/ ٣٢٠ (٥٦٨٣) من طريق أيوب قال: سمعت ابن شبرمة يذكره عن عبد الله بن شداد به.\nورواه وكيع في \"أخبار القضاة\" ٣/ ٤٤ من طريق حصين بن نمير قال: حدثنا ابن شبرمة عن عبد الله بن شداد به. قال النسائي: ابن شبرمة لم يسمعه من عبد الله بن شداد.\n(١) كذا في جميع النسخ وهو الصواب. وأما في (س): بشر.\n(٢) \"سنن النسائي\" كتاب الأشربة ذكر الأخبار التي اعتل بها من أباح شراب السكر ٨/ ٣٢١ (٥٦٨٤).","vol":"5","page":468},{"text":"(وقد روى) (١) الثقات عن ابن عباس:\n[٤٤٥] ما أخبرنا الحسين بن محمَّد بن الحسين (٢)، قال: أنا أحمد ابن محمَّد بن إسحاق (٣)، قال: أنا أحمد بن شعيب (بن علي) (٤)، قال: أنا الحسين بن منصور بن جعفر (٥)، (قال: نا أحمد بن حنبل) (٦)، قال: نا محمَّد بن جعفر (٧)، قال: نا شعبة (٨)، (عن أبي عون) (٩) محمَّد بن\n_________\n(١) في (ح): وروى.\n(٢) في (ش) زيادة: بن محمَّد بن الحسين.\nهو هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٤) من (ش)، (ح).\nهو أحمد بن شعيب النسائي، الإِمام صاحب \"السنن\".\n(٥) الحسين بن منصور بن جعفر بن عبد الله السلمي أبو علي النيسابوري.\nثقة، فقيه. توفي سنة (٢٣٨ هـ).\n\"الثقات\" لابن حبان ٨/ ١٨٦، \"تهذيب التهذيب\" لابن حجر ١/ ٤٣٧، \"تقريب التهذيب\" لابن حجر (١٣٥٢).\n(٦) ساقطة من (ش). وهو أحمد بن حنبل، الإِمام.\n(٧) محمَّد بن جعفر غندر، ثقة، صحيح الكتاب.\n(٨) شعبة بن الحجاج، ثقة، حافظ، متقن.\n(٩) كذا في (ش)، (ح)، (أ) وهو الصواب. وأما في (س)، (ز): عن أبي عن.\nوفي الإسناد سقط، وصوابه: شعبة عن مسعر عن أبي عون به، كما في \"سنن النسائي\" وجميع مصادر التخريج التي روت الحديث من هذا الطريق، فسقطت (عن مسعر) من (س) وجميع النسخ.\nوهو: مسعر بن كدام بن ظهير بن عبيدة الهلالي أبو سلمة الكوفي. ثقة، ثبت.","vol":"5","page":469},{"text":"عبيد الله (١) عن عبد الله (٢)، بن شداد (٣)، عن ابن عباس قال: حرمت الخمر بعينها (٤)، قليلها، وكثيرها، وما أسكر (٥) من كل شراب (٦).\n_________\n(١) كذا في (ش)، (ح) وهو الصواب. وأما في (س) و(ز)، (أ): عبد الله.\nوهو: محمَّد بن عبيد الله بن سعيد الثقفي الأعور أبو عون الكوفي.\nثقة. من الرابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٣٧، \"تقريب التهذيب\" لابن حجر (٦١٠٧).\n(٢) ليست في (ش).\n(٣) عبد الله بن شداد بن الهاد، ثقة.\n(٤) كذا في جميع النسخ وهو الصواب. وأما في (س): لعينها.\n(٥) في (ش): والسكر. وفي (ح): والمسكر.\n(٦) [٤٥٥] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢١ (٥٦٨٥)، وفي \"السنن الكبرى\" ٤/ ١٨٠ (٦٧٧٨). ومن طريقه رواه الطحاوي في \"مشكل الآثار\" ١٢/ ٥٠٧ (٤٩٨١) وابن حزم في \"المحلى\" ٧/ ٤٨١.\nوهو في \"الأشربة\" للإمام أحمد (ص ٥٢) (١٠٩)، ومن طريقه رواه النحاس في \"الناسخ والمنسوخ\" ١/ ٦١٨ (١٧١)، والطبراني في \"المعجم الكبير\" ١٠/ ٣٣٨ (١٠٨٣٧)، والدارقطني في \"السنن\" ٤/ ٢٥٦، والبيهقي في \"السنن الكبرى\" ٨/ ٢٩٧.\nورواه النسائي في الموضع السابق ٨/ ٣٢١ (٥٦٨٥) وفي \"السنن الكبرى\" ٤/ ١٨٠ (٦٧٧٨) ومن طريقه رواه الطحاوي في \"مشكل الآثار\" ١٢/ ٥٠٧ (٥٠٧) عن محمَّد (الصواب أحمد) بن عبد الله بن الحكم قال: حدثنا محمَّد بن جعفر به. ورواه ابن قتيبة في \"الأشربة\" (ص ١٦٤)، والبزار في \"البحر الزخار\" كما عزاه إليه الزيلعي في \"نصب الراية\" ٤/ ٣٠٧ كلاهما من طريق داود عن شعبة به. =","vol":"5","page":470},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ووقع عندهم كلهم: شعبة عن مسعر عن أبي عون به بلفظ: \"والمسكر\" وفي \"سنن النسائي\": \"والسكر\" وهو خطأ مطبعي.\nورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٤، وفي \"مشكل الآثار\" ١٢/ ٥٠٥، والنحاس في \"الناسخ والمنسوخ\" ١/ ٦١٧ (١٧٠) والطبراني في \"المعجم الكبير\" ١٠/ ٣٣٨ (١٠٨٣٩) وابن حزم في \"المحلى\" ٧/ ٤٨١، وأبو نعيم في \"حلية الأولياء\" ٧/ ٢٢٤ كلهم من طريق أبي نعيم.\nورواه البزار في \"مسنده\" كما عزاه إليه الزيلعي في \"نصب الراية\" ٤/ ٣٠٧، والطبراني في \"المعجم الكبير\" ١٠/ ٣٣٨ (١٠٨٤٠) كلاهما من طريق سفيان الثوري.\nورواه ابن أبي شيبة في \"مصنفه\" ٩/ ٣٤١ (٢٨٨٧٣) عن محمَّد بن بشر. ورواه الطحاوي في \"مشكل الآثار\" ١٢/ ٥٠٥ - ٥٠٦ من طريق جرير بن عبد الحميد ووكيع بن الجراح.\nورواه الطبراني في \"المعجم الكبير\" ١٠/ ٣٣٨ (١٠٨٣٩)، وأبو نعيم في \"حلية الأولياء\" ٧/ ٢٢٤، من طريق خلاد بن يحيى.\nورواه البيهقي في \"السنن الكبرى\" ٨/ ٢٩٧ من طريق جعفر بن عون كلهم عن مسعر به بنحوه بلفظ: والسكر.\nورواه الطحاوي في \"مشكل الآثار\" ١٢/ ٥٠٦، والبيهقي في \"السنن الكبرى\" ٧/ ٢٩٧، كلاهما من طريق سفيان الثوري. ورواه الطحاوي في \"مشكل الآثار\" ١٢/ ٥٠٦ من طريق أبي حنيفة كلاهما عن أبي عون به بنحوه بلفظ: والسكر.\nقال الطحاوي: وكان ما روى وكيع، وأبو نعيم، وجرير عن مسعر من هذا الحديث أولى مما رواه شعبة عن مسعر مما يخالفه؛ لأن ثلاثة أحفظ من واحد، ولأن من سوى مسعر قد رواه عن أبي عون كما رواه هؤلاء الثلاثة عن مسعر. \"مشكل الآثار\" ١٢/ ٥٠٨.\nوقال أبو نعيم: رواه عن مسعر سفيان الثوري، وشعبة بن الحجاج، وسفيان وإبراهيم ابنا عيينة، ورفعه سفيان بن عيينه عن مسعر، فقال: عن النبي - ﷺ -، وتفرد =","vol":"5","page":471},{"text":"[٤٥٦] وبه عن أحمد بن حنبل (١) قال: حدثنا إبراهيم بن أبي العباس (٢) قال: نا شريك (٣)، عن عباس بن ذريح (٤)، عن أبي\n_________\n= شعبة عن مسعر بلفظة فيه، فقال: والمسكر من كل شراب.\n\"حلية الأولياء\" ٧/ ٢٢٤.\nوروى الدارقطني حديث شعبة وقال: وهذا هو الصواب عن ابن عباس؛ لأنه قد روى عن النبي - ﷺ -: \"كل مسكر حرام\". وروى عنه طاوس، وعطاء، ومجاهد: \"ما أسكر كثيره فقليله حرام\". ورواه عنه قيس بن جبير، وكذلك فتيا ابن عباس في المسكر.\n\"السنن\" ٤/ ٢٥٦.\nوقال ابن حجر: هو حديث أخرجه النسائي، ورجاله ثقات؛ إلا أنه اختلف في وصله وانقطاعه، وفي رفعه ووقفه، وعلى تقدير صحته فقد رجح الإِمام أحمد وغيره أن الرواية فيه بلفظ: \"والمسكر\" بضم الميم وسكون السين لا \"السكر\" بضم ثم سكون أو بفتحتين، وعلى تقدير ثبوتها، فهو حديث فرد، ولفظه محتمل، فكيف يعارض عموم تلك الأحاديث مع صحتها وكثرتها.\n\"فتح الباري\" ١٠/ ٤٣.\n(١) أحمد بن حنبل، الإِمام.\n(٢) إبراهيم بن أبي العباس ويقال: ابن العباس السامري أبو إسحاق الكوفي ثم البغدادي، ثقة، تغير بأخرة فلم يحدث. قال ابن سعد: كان قد اختلط في آخر عمره، فحجبه أهله في منزله حتى مات. من العاشرة.\n\"الطبقات الكبرى\" لابن سعد ٧/ ٣٤٦، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٢١، \"تاريخ بغداد\" للخطيب ٦/ ١١٦، \"تهذيب التهذيب\" لابن حجر ١/ ٧٠، \"تقريب التهذيب\" لابن حجر (١٩١).\n(٣) شريك بن عبد الله، صدوق كثير الخطأ.\n(٤) في (ش): عن ابن عياش ذريح.\nوهو عباس بن ذريح الكلبي الكوفي. ثقة. من السادسة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢١٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٨٨، \"التقريب\" لابن حجر (٣١٦٨).","vol":"5","page":472},{"text":"عون (١)، عن عبد الله بن شداد (٢)، عن ابن عباس قال: حرمت الخمر (٣) قليلها وكثيرها (وما أسكر) (٤) من كل شراب (٥).\nوهذا أولى بالصواب (٦).\n_________\n(١) محمَّد بن عبيد الله أبو عون الثقفي، ثقة.\n(٢) عبد الله بن شداد بن الهاد، ثقة.\n(٣) في (ش): الخمرة.\n(٤) في (أ): والمسكر.\n(٥) [٤٥٦١] الحكم على الإسناد:\nإسناده ضعيف فيه شريك بن عبد الله، صدوق كثير الخطأ، لكن للحديث متابعات صحيحة فهو حسن لغيره مع اختلاف في المتن.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢١ (٥٦٨٦)، وفي \"السنن الكبرى\" ٤/ ١٨٠ (٦٧٨٠).\nورواه الإِمام أحمد في \"الأشربة\" (ص ٣٢) (٢٣) عن إبراهيم بن أبي العباس قال: حدثنا شريك عن عياش يعني العامري عن عبد الله بن شداد به، وكذا في طبعة دار الجيل (ص ٩٨) (٢٣).\nورواه الطبراني في \"المعجم الكبير\" ١٠/ ٣٣٩ (١٠٨٤١) من طريق إسماعيل بن عمرو البجلي.\nورواه الدارقطني في \"السنن\" ٤/ ٢٥٦ من طريق إسماعيل بن موسى ابن بنت السدي كلاهما عن شريك عن عباس عن عبد الله بن شداد به. لكن عند الدارقطني: والمسكر، وعند الطبراني: والسكر.\nقال الإِمام أحمد: شريك ربما حدث: المسكر، وربما حدث: السكر.\n\"الأشربة\" (ص ٥٢).\n(٦) \"سنن النسائي\" ٨/ ٣٢١.","vol":"5","page":473},{"text":"[٤٥٧] لما (١) أخبرنا ابن فنجويه (٢)، قال: أنا أبو بكر السني (٣)، قال: أنا أبو عبد الرحمن النسائي (٤)، قال: أنا قتيبة بن سعيد (٥)، عن سفيان (٦)، عن أبي الجويرية (٧) الجرمي (٨)، قال: سألت ابن عباس وهو مسند ظهره إلى الكعبة عن الباذق (٩)؟ فقال: سبق محمَّد\n_________\n(١) ساقطة من (ح).\n(٢) في (ح) زيادة: الدينوري.\nهو هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٤) في (ح): النسوي.\nهو أحمد بن شعيب النسائي، الإِمام صاحب \"السنن\".\n(٥) قتيبة بن سعيد، ثقة، ثبت.\n(٦) سفيان بن عيينة، ثقة، حافظ.\n(٧) كذا في جميع النسخ وهو الصواب. وأما في (س): الجويرة.\n(٨) في (أ): الحريمي.\nهو حِطّان بن خُفَاف بن زهير بن عبد الله أبو الجويرية الجرمي.\nمشهور بكنيته. ثقة. من الثالثة.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٠٤، \"تهذيب التهذيب\" لابن حجر ١/ ٤٤٨، \"التقريب\" لابن حجر (١٣٩٨).\n(٩) في (أ): البارق.\nتعريب بَاذَه، وهو بفتح الذال، وقيل: بكسرها، وهو اسم الخمر بالفارسية. وقال ابن قرقول: الباذق المطبوخ من عصير العنب إذا أسكر. والمعنى: سبق محمَّد بتحريم الخمر تسميتهم لها الباذق، ويحتمل أن يكون المعنى سبق حكم محمَّد بتحريم الخمر تسميتهم لها بغير اسمها.\n\"النهاية\" لابن الأثير ١/ ١١١، \"لسان العرب\" لابن منظور ١/ ٣٥٢ (بذق)، \"فتح الباري\" لابن حجر ١٠/ ٦٣، ٦٦.","vol":"5","page":474},{"text":"الباذق، ما أسكر فهو حرام (١).\n[٤٥٨] وبه عن أبي عبد الرحمن (٢)، قال: أنا (إسحاق بن إبراهيم (٣)، قال: أنا (٤) أبو عامر (٥)، والنضر بن شميل (٦)، ووهب\n_________\n(١) [٤٥٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة، باب تفسير البتع والمزر ٨/ ٣٠٠ (٥٦٠٦) وفي باب ذكر الأخبار التي اعتل بها من أباح شرب المسكر ٨/ ٣٢١ (٥٦٨٧)، وفي \"السنن الكبرى\" ٤/ ١٨٦ (٦٨١٧).\nورواه الإمام أحمد في \"الأشربة\" (ص ٧٩) (٢٢٩)، والشافعي في \"الأم\" ٦/ ١٩٤ كلاهما عن سفيان بن عيينة به.\nورواه البخاري في كتاب الأشربة باب الباذق (٥٥٩٨)، وعبد الرزاق في \"مصنفه\" ٩/ ٢٢٣ (١٧٠١٤)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٩٤ من طريق الثوري.\nورواه الطبراني في \"المعجم الكبير\" ١٢/ ١٣٧ (١٢٦٩٤)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٩٤، كلاهما من طريق زهير بن معاوية.\nورواه ابن أبي الدنيا في \"ذم المسكر\" (ص ٧٨) (٦٩) من طريق أبي عوانة كلهم عن أبي الجويرية به بنحوه.\n(٢) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام، صاحب \"السنن\".\n(٣) إسحاق بن راهويه، ثقة، حافظ، إمام.\n(٤) في (ح): نا.\n(٥) عبد الملك بن عمرو أبو عامر العقدي، ثقة.\n(٦) النضر بن شميل بن خرشة بن زيد المازني التميمي أبو الحسن البصري، ثقة، ثبت.","vol":"5","page":475},{"text":"ابن جرير (١) قالوا: نا) (٢) شعبة (٣)، عن سلمة بن كهيل (٤) قال: سمعت أبا الحكم (٥) يحدث (٦) قال: قال ابن عباس: من سَره أن يُحرم ما حرم الله ورسوله فليحرم النبيذ (٧).\n_________\n(١) وهب بن جرير، ثقة.\n(٢) ما بين القوسين ساقط من (ش).\n(٣) شعبة بن الحجاج، ثقة، حافظ، متقن.\n(٤) سلمة بن كهيل بن حصين الحضرمي أبو يحيى الكوفي، ثقة.\n(٥) كذا في جميع النسخ وهو الصواب.\nوأما في (س): أبا الحكيم.\nوهو: عمران بن الحارث السلمي أبو الحكم الكوفي. ثقة.\nمن الرابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٩٦ \"تهذيب التهذيب\" لابن حجر ٣/ ٣١٥، \"تقريب التهذيب\" لابن حجر (٥١٤٧).\n(٦) في (ح): يحدثه.\n(٧) [٤٥٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٢ (٥٦٨٨) وعنه رواه النحاس في \"الناسخ والمنسوخ\" ١/ ٥٩١ (١٤١).\nورواه ابن أبي الدنيا في \"ذم المسكر\" (ص ٥٢) (٥) عن أبي خيثمة قال: حدثنا وهب بن جرير به.\nورواه الإِمام أحمد في \"مسنده\" ١/ ٣٤٠ (٢٠٢٨) عن محمَّد بن جعفر.\nورواه الطيالسي في \"مسنده\" (ص ٣٥٨) (٢٧٤٣)، والدارمي في \"السنن\" (٢١٥٧) عن أبي زيد. وعزاه البوصيري إلى ابن أبي شيبة في \"مسنده\" عن شبابة. \"إتحاف الخيرة\" ٤/ ٣٦٧ (٣٧٥٦)، ورواه ابن عبد البر في \"التمهيد\" ١/ ٢٤٨ من طريق يحيى بن سعيد، كلهم عن شبعة به بنحوه.\nقال البوصيري: هذا الإسناد رجاله ثقات.\n\"إتحاف الخيرة\" ٤/ ٣٦٧.","vol":"5","page":476},{"text":"[٤٥٩] وبه عن أبي عبد الرحمن (١) قال: أنا سويد بن نصر (٢)، قال: أنا عبد الله (٣)، عن (٤) سليمان التيمي (٥)، عن قيس بن وهبان (٦) قال: سألت ابن عباس قلت: إن لي جُرَيْرَة أنتبذ فيها حتى إذا غلى وأسكر شربته؟ قال: منذ كم هذا شرابك (٧)؟ قال: منذ (٨) عشرين (٩) سنة، أو أربعين (١٠) سنة.\nقال: طالما تروت (١١)\n_________\n(١) أحمد بن شعيب النسائي، الإِمام صاحب \"السنن\".\n(٢) سويد بن نصر، ثقة.\n(٣) عبد الله بن المبارك، ثقة، ثبت.\n(٤) في (ز)، (أ): بن.\n(٥) سليمان بن طرخان التيمي أبو المعتمر البصري، ثقة، عابد، كان يدلس.\n(٦) قيس بن هبار وقيل: همام، أو هنام، أو وهبان، وقيل غير ذلك البصري.\nقال ابن أبي حاتم: روى سليمان التيمي عن رجل آخر عنه. وذكره ابن حبان في \"الثقات\"، وقال: روى عنه أهل العراق. وقال المزي: وروى حجاج عن عثمان بن قيس، عن قيس بن همام، عن ابن عباس. وأظنه هذا. فكل ما مضى يدل على أنه روى عنه أكثر من واحد، لكن قال الذهبي: تفرد عنه سليمان التيمي. وقال ابن حجر: مقبول، ووهم من جعله صحابيًّا.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٠٥، \"الثقات\" لابن حبان ٥/ ٣١٤، \"ميزان الاعتدال\" للذهبي ٣/ ٣٩٨، \"تهذيب الكمال\" للمزي ٢٤/ ٨٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٥٣، \"الإصابة\" لابن حجر ٥/ ٢٩١، \"تقريب التهذيب\" لابن حجر (٥٥٩٥).\n(٧) في (ش)، (ح): شريك.\n(٨) في (أ) في الموضعين: مذ.\n(٩) في (ح): عشرون.\n(١٠) في (ش)، (ح): أربعون.\n(١١) في (أ): تزودت.","vol":"5","page":477},{"text":"عروقك من الخبث (١).\n(واعتلوا أيضًا:\n[٤٦٠] بما أخبرنا أبو عبد الله (٢) الثقفي (٣)، قال: أنا أبو بكر أحمد ابن محمَّد الدينوري) (٤)، قال: أنا أبو عبد الرحمن (٥) النسائي (٦)، قال: أنا زياد بن أيوب (٧)، قال: أنا هشيم (٨)، قال: أنا العوام (٩)، عن عبد الملك بن (١٠) نافع (١١) قال: قال ابن عمر: رأيت\n_________\n(١) [٤٥٩] الحكم على الإسناد:\nإسناده ضعيف قيس بن وهبان مقبول، أي: حين يتابع، وإلا لين الحديث ولم يتابع. وهو في سنن النسائي في الموضع السابق ٨/ ٣٢٣ (٥٦٩٣).\nالتخريج:\nرواه الإِمام أحمد في \"الأشربة\" (ص ٤٤ - ٤٥) (٧٦، ٧٧) عن هاشم وداود بن عمرو الضبي كلاهما عن ابن المبارك به.\n(٢) في (ح) زيادة: الحسين بن محمَّد.\n(٣) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) ما بين القوسين ساقط من (ش).\nوهو أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٥) في (ح) زيادة: أحمد بن شعيب.\n(٦) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام، صاحب \"السنن\".\n(٧) زياد بن أيوب، ثقة، حافظ.\n(٨) هشيم بن بشير، ثقة، ثبت، مدلس، وصرح هنا بالسماع.\n(٩) العوام بن حوشب بن يزيد بن الحارث الشيباني أبو عيسى الواسطي، ثقة، ثبت.\n(١٠) كذا في (ش)، (ح) وهامش (ز)، وهو الصواب. وفي (س)، (ز)، (أ): عن.\n(١١) عبد الملك بن نافع الشيباني، ويقال: ابن أخي القعقاع، ويقال: ابن القعقاع الكوفي. =","vol":"5","page":478},{"text":"رجلًا جاء إلى (رسول الله) (١) - ﷺ - بقدح فيه نبيذ، وهو عند الركن، فدفع إليه القدح، فرفعه إلى فيه، فوجده شديدًا، فرده إلى صاحبه. فقال له رجل من القوم: أحرام هو يا رسول الله؟ قال: \"عليّ بالرجل\". فأتي به، فأخذ منه القدح، ثم دعا بماء (٢)، فصبه فيه، ثم رفعه إلى فيه، فقطب (٣)، ثم دعا بماء أيضًا (٤) فصبه فيه، ثم قال: \"إذا اغتلمت عليكم هذِه الأوعية، فاكسروا (٥) متونها (٦) بالماء\" (٧).\n_________\n= قال يحيى بن معين: ضعيف لا شيء. وقال الإِمام أحمد وابن أبي حاتم: مجهول. وقال الدارقطني: ضعيف مجهول. وقال أبو حاتم: شيخ مجهول لم يرو إلا حديثًا واحدًا قطع الشيباني ذلك الحديث، فجعله حديثين، لا يثبت حديثه، منكر الحديث. وقال ابن حبان: لا يجوز الاحتجاج به. قال الذهبي: ضعفوه. وقال ابن حجر: مجهول.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٧١، \"المجروحين\" لابن حبان ٢/ ١٣٢، \"السنن\" للدارقطني ٤/ ٢٦٢، \"الضعفاء الكبير\" للعقيلي ٣/ ٣٦، \"الكاشف\" للذهبي (٣٤٨٧)، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٢٧، \"تقريب التهذيب\" لابن حجر (٤٢٢٤).\nقلت: هو ضعيف كما قال الذهبي فقد جرحه غير واحد.\n(١) في (أ): النبي.\n(٢) في (ش) زيادة: أيضًا.\n(٣) في (ح): فقطر.\n(٤) ساقطة من (أ).\n(٥) في (ح): فكسروا.\n(٦) في (أ): هبوبها.\n(٧) [٤٦٠] الحكم على الإسناد:\nإسناده ضعيف فيه عبد الملك بن نافع ضعيف. =","vol":"5","page":479},{"text":"قال أبو عبد الرحمن: عبد الملك بن (١) نافع ليس بالمشهور، ولا يحتج بحديثه، والمشهور عن ابن عمر بخلاف حكايته (٢).\n[٤٦١] أخبرنا الحسين بن محمَّد (٣)، قال: أنا أحمد بن محمَّد (٤)،\n_________\n= التخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٣ (٥٦٩٤).\nورواه العقيلي في \"الضعفاء الكبير\" ٣/ ٣٦ من طريق هشام عن العوام به بنحوه.\nورواه النسائي في الموضع السابق ٨/ ٣٢٤ (٤٦٩٥) والطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٩، والنحاس في \"الناسخ والمنسوخ\" ١/ ٦١٩ (١٧٣)، والدارقطني في \"السنن\" ٤/ ٣٦٢، والبيهقي في \"السنن الكبرى\" ٨/ ٣٠٥ كلهم من طريق أبي إسحاق الشيباني. ورواه ابن أبي شيبة في \"مصنفه\" ٨/ ١٠٣ (٢٤٢١٩) ومن طريقه ابن حبان في \"المجروحين\" ٢/ ١٣٢ ورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٩، والبيهقي في \"السنن الكبرى\" ٨/ ٣٠٥ كلهم من طريق قرة العجلي.\nورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٩ من طريق ليث كلهم عن عبد الملك بن نافع به بنحوه، وقال بعضهم: عبد الملك بن أخي القعقاع، وقيل: عبد الملك بن القعقاع. وقيل: مالك بن نافع.\nقال البخاري في \"التاريخ الكبير\" ٥/ ٤٣٤: لم يتابع عليه.\nوقال أبو حاتم: هذا حديث منكر، وعبد الملك بن نافع شيخ مجهول. \"العلل\" لابن أبي حاتم ٢/ ٣٤ وقال ابن حبان: وقد خالف فيه أصحاب ابن عمر الثقات، مثل: سالم، ونافع، وذويهما، لا يجوز أن يحكم لرجل ما روى إلا خبرًا واحدًا على جماعة ثقات خالفوه بل الحكم لهؤلاء عليه أولى، وإلزاق الخطأ به أحرى.\n\"المجروحين\" ٢/ ١٣٢.\n(١) كذا في (ش)، (ح)، (ز) وهو الصواب. وأما في (س)، (أ): عن.\n(٢) \"سنن النسائي\" ٨/ ٣٢٤.\n(٣) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.","vol":"5","page":480},{"text":"قال: أنا أبو عبد الرحمن (١)، قال: نا (٢) الحسين بن منصور (٣)، قال: نا يزيد بن هارون (٤)، قال: أنا محمَّد بن (٥) عمرو (٦)، عن أبي سلمة (٧)، عن ابن عمر قال: قال رسول الله - ﷺ -: \"كل مسكر حرام، وكل مسكر خمر\" (٨).\n_________\n(١) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام صاحب \"السنن\".\n(٢) في جميع النسخ: أنا. والمثبت من (س).\n(٣) الحسين بن منصور بن جعفر، ثقة.\n(٤) يزيد بن هارون، ثقة، متقن.\n(٥) في (ز): عن.\n(٦) محمَّد بن عمرو بن علقمة، صدوق.\n(٧) أبو سلمة بن عبد الرحمن بن عوف، ثقة.\n(٨) في (ح): كل مسكر خمر وكل خمر حرام.\n[٤٦١] الحكم على الإسناد:\nإسناده حسن فيه محمَّد بن عمرو صدوق لكن للحديث متابعات من طرق صحيحة فهو صحيح لغيره.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٤ (٥٧٠١).\nورواه الإمام أحمد في \"مسنده\" ٢/ ٣١ (٤٨٦٣) وفي \"الأشربة\" (ص ٢٧) (٧)، (ص ٥١) (١٠٣) ومن طريقه النحاس في \"الناسخ والمنسوخ\" ١/ ٥٨٥، (١٣٥)، ورواه ابن ماجه في كتاب الأشربة، باب كل مسكر حرام (٣٣٩٠) عن سهل. ورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٥ عن الحسين بن نصر، كلهم عن يزيد بن هارون به.\nورواه الترمذي في كتاب الأشربة، باب ما جاء في كل مسكر حرام (١٨٦٤) وقال: حديث حسن. والطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٥ كلاهما من =","vol":"5","page":481},{"text":"[٤٦٢] وبإسناده عن أبي عبد الرحمن (١) قال: أنا سويد (٢)، قال: أنا عبد الله (٣)، عن (٤) سليمان التيمي (٥)، عن محمَّد بن سيرين (٦) عن ابن عمر قال (٧): المسكر قليله وكثيره حرام (٨).\n_________\n= طريق عبد الله بن إدريس.\nورواه النسائي في الموضع السابق ٨/ ٢٩٧ (٥٥٨٧)، والإمام أحمد في \"مسنده\" ٢/ ١٦ (٤٦٤٤) وفي \"الأشربة\" (ص ٥٤) (١١٦) من طريق يحيى بن سعيد.\nورواه ابن أبي الدنيا في \"ذم المسكر\" (ص ٥٨) (١٧) وأبو يعلى في \"مسنده\" ٩/ ٤٧٠ والدارقطني في \"السنن\" ٤/ ٢٤٩ كلهم من طريق معاذ بن معاذ.\nورواه ابن حبان في \"صحيحه\" انظر \"الإحسان\" ١٢/ ١٩١ (٥٣٦٩) من طريق يزيد ابن زريع.\nورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٥ من طريق عبد الوهاب بن عطاء.\nورواه ابن الجارود في \"المنتقى\" انظر \"غوث المكدود\" ٣/ ١٥٣ (٨٥٩) من طريق محمَّد بن عبيد. ورواه الطبراني في \"المعجم الكبير\" ١٢/ ٢٥٦ (١٣٢٦٨) من طريق همام. كلهم عن محمَّد بن عمرو به.\nوسيأتي حديث نافع عن ابن عمر نحوه قريبًا من تفسير هذِه الآية.\n(١) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام، صاحب \"السنن\".\n(٢) سويد بن نصر، ثقة.\n(٣) عبد الله بن المبارك، ثقة، ثبت.\n(٤) في (ش): بن.\n(٥) سليمان التيمي، ثقة.\n(٦) محمَّد بن سيرين، ثقة، ثبت.\n(٧) ساقطة من (ش).\n(٨) [٤٦٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٤ وفي \"السنن الكبرى\" =","vol":"5","page":482},{"text":"[٤٦٣] (وبه عن أبي عبد الرحمن (١)، قال: أنا قتيبة بن سعيد (٢)، قال: نا أبو عوانة (٣)، عن زيد بن جبير) (٤) (٥) قال: سألت ابن عمر عن الأشربة؟ قال: اجتنب كل شيء يَنِشُّ (٦). واحتجوا (٧).\n_________\n= ٤/ ١٨٦ (٦٨٢١) ورواه الجورقاني في \"الأباطيل والمناكير\" ٢/ ٢٣٥ (٦٢٧) من طريق القاضي أبي نصر قال: أخبرنا أبو بكر السني به. وقال: هذا حديث صحيح رواته ثقات أثبات.\nورواه الإِمام أحمد في \"الأشربة\" (ص ٧٩) (٢٢٧) عن المعتمر بن سليمان عن أبيه به بنحوه وسيأتي نحوه عن ابن عمر مرفوعا قريبًا في تفسير هذِه الآية.\n(١) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام، صاحب \"السنن\".\n(٢) قتيبة بن سعيد، ثقة، ثبت.\n(٣) الوضاح بن عبد الله أبو عوانة، ثقة، ثبت.\n(٤) زيد بن جبير بن حرمل الجشمي الطائي الكوفي. ثقة. من الرابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٥٨، \"تهذيب التهذيب\" لابن حجر ١/ ٦٦٠ \"تقريب التهذيب\" لابن حجر (٢١٢١).\n(٥) ما بين القوسين ساقط من (ش).\n(٦) كذا في هامش (س)، (ش)، (ح)، (ز). وأما في (س)، (أ): ينشي.\nنَشَّ الماء يَنِش نشًّا ونَشِيشًا ونَشَّشَ: صَوَّت عند الغليان، أو الصب، وكذلك كل ما سمع له كتيت كالنبيذ وما أشبهه. وقيل: النشيش أول أخذ العصير في الغليان. \"لسان العرب\" لابن منظور ١٤/ ١٤٤ (نشش).\n(٧) في (ش)، (ح) زيادة: أيضًا.\n[٤٦٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٤ (٥٦٩٧).\nورواه في الموضع السابق ٨/ ٣٢٤ (٥٦٩٦)، وفي \"السنن الكبرى\" ٤/ ١٨٦ (٦٨١٩) من طريق عبد الله بن المبارك عن أبي عوانة به. =","vol":"5","page":483},{"text":"[٤٦٤] بما أخبرنا أبو عبد الله (١) الثقفي (٢): قال: (أنا السني) (٣) (قال: أنا النسائي) (٤) قال: أنا الحسن (٥) بن إسماعيل بن (٦) سليمان (٧)، قال: أنا يحيى بن يمان (٨)،\n_________\n= ورواه الإِمام أحمد في \"الأشربة\" (ص ٣٢) (٢٢) من طريق شريك، عن زيد بن جبير به بنحوه.\n(١) في (ح) زيادة: الحسين بن محمَّد.\n(٢) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) في (ح): أبو بكر السني. وفي (ز)، (أ): ابن السني.\nوهو: أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٤) زيادة من (ش)، (ح)، (أ). وفي (ح): أبو عبد الرحمن النسائي.\nوهو: أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام صاحب \"السنن\".\n(٥) في (ح)، (أ): الحسين.\n(٦) كذا في (ش)، (ح)، (ز) وهو الصواب. وأما في (س)، (أ): عن.\n(٧) في (ز): سلمان.\nوهو: الحسن بن إسماعيل بن سليمان بن مجالد المجالدي أبو سعيد المصيصي.\nثقة. توفي بعد (٢٤٠ هـ).\n\"الثقات\" لابن حبان ٨/ ١٧٦، \"تهذيب التهذيب\" لابن حجر ١/ ٣٨٤، \"تقريب التهذيب\" لابن حجر (١٢١٣).\n(٨) يحيى بن يمان العجلي أبو زكريا الكوفي.\nقال العجلي: كان ثقة جائز الحديث. وذكره ابن حبان في \"الثقات\" وقال: ربما أخطأ. وقال يحيى بن معين: ليس به بأس. وقال علي بن المديني: صدوق، وكان قد فلج، فتغير حفظه. وقال الإِمام أحمد: ليس بحجة. وقال النسائي: ليس بقوي. وقال ابن حجر: صدوق، عابد، يخطئ كثيرًا، وقد تغير.\nتوفي سنة (١٨٨ هـ) أو (١٨٩ هـ).\n\"معرفة الثقات\" للعجلي (ص ٤٧٧)، \"الضعفاء والمتروكين\" للنسائي (ص ٢٤٩)، =","vol":"5","page":484},{"text":"عن سفيان (١)، عن منصور (٢)، عن خالد بن سعد (٣)، عن (أبي مسعود) (٤) قال: عطش (٥) النبي في حول الكعبة، فاستسقى، فأتي\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٩٩، \"تاريخ بغداد\" للخطيب ١٤/ ١٢٤، \"الكامل\" لابن عدي ٧/ ٢٣٥، \"ميزان الاعتدال\" للذهبي ٤/ ٤١٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٠١، \"تقريب التهذيب\" لابن حجر (٧٦٧٩).\n(١) سفيان الثوري، ثقة، حافظ.\n(٢) منصور بن المعتمر، ثقة، ثبت.\n(٣) كذا في (ح) وهو الصواب. وأما في (س) وبقية النسخ: سعيد.\nوهو: خالد بن سعد مولى أبي مسعود الأنصاري، الكوفي. ثقة. ذكره البخاري في \"الأوسط\" في فصل من مات من ثلاثين إلى أربعين ومائة.\n\"التاريخ الصغير\" للبخاري ٢/ ٥١، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٣٤، \"تهذيب التهذيب\" لابن حجر ١/ ٥٢٠، \"تقريب التهذيب\" لابن حجر (١٦٣٨).\n(٤) في (س): ابن مسعود، والمثبت من جميع النسخ: عقبة بن عمرو بن ثعلبة بن أسيرة الخزرجي الأنصاري أبو مسعود البدري.\nمشهور بكنيته، شهد العقبة الثانية، وكان [حدث من شهدها سنًّا. قال أهل السير: لم يشهد بدرًا؟ إنما نزل بدرًا فنسب إليه، ووقع في \"صحيح البخاري\" أنه شهد بدرًا. قال ابن البر في: لم يذكره ابن إسحاق في أهل بدر، وفي غير حديث أنه فيمن شهد بدرًا. وقال ابن حجر: فإذا شهد العقبة فما المانع من شهوده بدرًا. سكن الكوفة، واستخلفه على عليها لما سار إلى صفين. توفي سنة (٤٠ هـ)، وقيل: سنة (٤١ هـ) أو (٤٢ هـ).\n\"صحيح البخاري\" ٥/ ٢١، \"الطبقات الكبرى\" لابن سعد ٦/ ١٦، \"الاستيعاب\" لابن عبد البر ٣/ ١٠٧٤، \"أسد الغابة\" لابن الأثير ٣/ ٤١٩، ٥/ ٢٩٦، \"الإصابة\" لابن حجر ٤/ ٢٥٢، \"تهذيب التهذيب\" لابن حجر ٣/ ١٢٦، \"فتح الباري\" لابن حجر ٧/ ٣١٩.\n(٥) في (ش): لما عطش.","vol":"5","page":485},{"text":"بنبيذ من السقاية، فشّمه، فقطب، فقال: \"عَلَيَّ بذنوب من زمزم\"، فصب عليه، ثم شرب. فقال رجل: أحرام هو يا رسول الله؟ قال: \"لا\" (١).\n_________\n(١) [٤٦٤] الحكم على الإسناد:\nإسناده ضعيف فيه يحيى بن يمان صدوق يخطئ كثيرًا وقد خولف.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٥ (٥٧٠٣).\nرواه الجوزقاني في \"الأباطيل والمناكير\" ٢/ ٢٢٦ (٦١٦) من طريق القاضي أبي نصر قال: أخبرنا أبو بكر السني به.\nورواه الدارقطني في \"السنن\" ٤/ ٢٦٣، عن محمَّد بن هارون الحضرمي قال: حدثنا الحسن بن إسماعيل بن أبي المجالد المصيصي به.\nورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٩ والنحاس في \"الناسخ والمنسوخ\" ١/ ٦٢٢ (١٧٤) كلاهما من طريق محمَّد بن سعيد الأصبهاني.\nورواه ابن أبي شيبة في \"مصنفه\" ٨/ ١٠٣ (٢٤٢٢٠). ورواه العقيلي في \"الضعفاء الكبير\" ٤/ ٤٣٤ من طريق أبي خيثمة.\nورواه الدارقطني في \"السنن\" ٤/ ٢٦٣، والبيهقي في \"السنن الكبرى\" ٨/ ٣٠٤ من طريق إسحاق بن إبراهيم بن حبيب.\nورواه ابن عدي في \"الكامل\" ٧/ ٢٣٥ ومن طريقه البيهقي في \"السنن الكبرى\" ٨/ ٣٠٤ من طريق أبي معمر.\nورواه الدارقطني في \"السنن\" ٤/ ٢٦٣ من طريق يوسف بن موسى وعلي بن حرب كلهم عن يحيى بن يمان به بنحوه.\nورواه الدارقطني في \"السنن\" ٤/ ٢٦٤، من طريق زيد بن الحباب عن الثوري به بنحوه، وقال الدارفطني: لا يصح هذا عن زيد بن الحباب عن الثوري لم يروه غير اليسع بن إسماعيل وهو ضعيف.\nورواه في ٤/ ٢٦٤ من طريق عبد العزيز بن أبان عن الثوري به. وقال: عبد العزيز ابن أبان متروك. =","vol":"5","page":486},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والحديث علقه البخاري في \"التاريخ الكبير\" وقال: لم يصح، وقال الأشجعي وغيره، عن سفيان، عن الكلبي، عن أبي صالح، عن المطلب: أتي النبي - ﷺ - بنبيذ.\n\"التاريخ الكبير\" للبخاري ٣/ ١٥٣.\nوقال ابن نمير: ابن يمان سريع النسيان، وحديثه خطأ، عن الثوري، عن منصور، عن خالد بن سعد، عن أبي مسعود، إنما هو الكلبي، عن أبي صالح، عن المطلب ابن أبي وداعة. \"الكامل\" لابن عدي ٧/ ٢٣٥.\n\"السنن الكبرى\" ٨/ ٣٠٤.\nوقال أبو حاتم: أخطأ ابن يمان في إسناد هذا الحديث، وروى هذا الحديث عن الثوري، عن الكلبي، عن أبي صالح، عن المطلب بن أبي وداعة، عن النبي - ﷺ -. قال: والذي عندي أن يحيى بن يمان دخل حديث له في حديث رواه الثوري عن منصور عن خالد بن سعد مولى أبي مسعود أنه كان يشرب نبيذ الجر، وعن الكلبي عن أبي صالح عن المطلب عن النبي - ﷺ - أنه كان يطوف بالبيت. . الحديث. فسقط عنه إسناد الكلبي فجعل إسناد منصور عن خالد عن أبي مسعود لمتن حديث الكلبي. وقال أبو زرعة: وهم فيه يحيى بن يمان إنما هو الثوري، عن الكلبي، عن أبي صالح، عن المطلب، عن النبي - ﷺ -.\n\"العلل\" ٢/ ٢٦.\nوقال الدارقطني: هذا حديث معروف بيحيى بن يمان، ويقال: إنه انقلب عليه الإسناد، واختلط عليه بحديث الكلبي عن أبي صالح.\n\"السنن\" ٤/ ٢٦٤.\nورواه البيهقي في \"السنن الكبرى\" ٨/ ٣٠٤ من طريق أبي حذيفة عن سفيان الثوري، ورواه الدارقطني في \"السنن\" ٤/ ٢٦١ - ٢٦٢، ومن طريقه البيهقي في \"السنن الكبرى\" ٨/ ٣٠٤ من طريق عمر المقدمي وشعيب بن خالد كلهم عن الكلبي، عن أبي صالح، عن المطلب عن النبي - ﷺ - به بنحوه.\nوقال الدارقطني: الكلبي متروك، وأبو صالح ضعيف.\n\"السنن\" ٤/ ٢٦٢. =","vol":"5","page":487},{"text":"قال أبو عبد الرحمن: هذا حديث ضعيف؛ لأن يحيى بن يمان انفرد به دون أصحاب سفيان، ويحيى بن يمان لا يحتج بحديثه؛ لكثرة خطئه، وسوء حفظه (١).\n[٤٦٥] وقد أخبرنا أبو عبد الله (٢)، قال: أنا أبو بكر (٣)، قال: أنا أبو عبد الرحمن (٤)، قال: أنا علي بن حجر (٥)، قال: أنا عثمان بن حصن (٦)\n_________\n= وقال البخاري: قال يحيى بن سعيد: عن سفيان، عن منصور، عن إبراهيم، عن خالد بن سعد، عن أبي مسعود أنه كان يشرب نبيذ الجر. قال منصور: ثم حدثني خالد بن سعد.\n\"التاريخ الكبير\" للبخاري ٣/ ١٥٣.\nوقال ابن حجر: وقد ضعف حديث أبي مسعود المذكور النسائي، وأحمد، وعبد الرحمن بن مهدي وغيرهم، لتفرد يحيى بن يمان برفعه، وهو ضعيف.\n\"فتح الباري\" ١٠/ ٤١.\nوقال أيضًا: ورواه يحيى بن سعيد عن سفيان موقوفًا، وهو الصحيح.\n\"تهذيب التهذيب\" ١/ ٥٢١.\n(١) \"سنن النسائي\" ٨/ ٣٢٥.\n(٢) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٤) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام صاحب \"السنن\".\n(٥) علي بن حجر، ثقة، حافظ.\n(٦) في (ش)، (ح): حصين.\nوهو: عثمان بن حصن بن علاق. وقيل غير ذلك في اسمه مولى قريش أبو عبد الرحمن أو أبو عبد الله الدمشقي. ثقة. من التاسعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٥٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٧، \"تقريب التهذيب\" لابن حجر (٤٤٥٨).","vol":"5","page":488},{"text":"قال: نا زيد (١) بن واقد (٢)، عن خالد بن حسين (٣)، قال: سمعت أبا هريرة يقول: علمت أن رسول الله - ﷺ - كان يصوم في بعض الأيام (٤) التي كان يصومها، فتحينت فطره بنبيذ (٥) صنعته في دُبَّاءٍ، فلما كان المساء جئت (٦) أحملها إليه، فقلت: يا رسول الله، إني علمت أنك تصوم في هذا اليوم، فتحينت فطرك بهذا النبيذ. فقال: \"أدنه مني يا أبا هريرة\". فرفعته (٧) إليه فإذا هو يَنِشُّ.\nفقال: \"خذ هذِه، فاضرب بها الحائط؛ فإن (٨) هذا شراب\n_________\n(١) في (ش): يزيد.\n(٢) زيد بن واقد القرشي أبو عمر، ويقال: أبو عمرو الدمشقي.\nثقة. توفي سنة (١٣٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٧٤، \"تهذيب التهذيب\" لابن حجر ١/ ٦٧١، \"تقريب التهذيب\" لابن حجر (٢١٥٨).\n(٣) في (ح): الحسين. وفي (أ): حنبش.\nوهو: خالد بن عبد الله بن حسين الأموي مولاهم، وقد ينسب إلى جده الدمشقي.\nقال أبو داود: كان أعقل أهل زمانه.\nوذكره ابن حبان في \"الثقات\".\nوقال ابن حجر: مقبول من الثالثة.\n\"التاريخ الكبير\" للبخاري ٣/ ١٥٧، \"الثقات\" لابن حبان ٤/ ٤٠٤، \"تهذيب التهذيب\" لابن حجر ١/ ٥٢٣، \"تقريب التهذيب\" لابن حجر (١٦٤٦).\n(٤) ساقطة من (ح).\n(٥) في (ش): نبيذ.\n(٦) في (ح): جئته.\n(٧) في (أ): فدفعته.\n(٨) في (س)، (أ): لأن.","vol":"5","page":489},{"text":"من لا يؤمن بالله واليوم الآخر\" (١).\n_________\n(١) [٤٦٥] الحكم على الإسناد:\nإسناده ضعيف فيه خالد بن عبد الله بن حسين مقبول، وللحديث شاهد ضعيف فالحديث حسن لغيره.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٥ (٥٧٠٤).\nورواه الإِمام أحمد في \"الأشربة\" (ص ٦١) (١٥٣). وعلقه البخاري في \"التاريخ الكبير\" ٣/ ١٥٧، والبيهقي في \"السنن الكبرى\" ٨/ ٣٠٣ كلهم من طريق الهيثم بن خارجة عن عثمان بن حصن به.\nورواه أبو داود في كتاب الأشربة، باب النبيذ إذا غلى (٣٧١٦)، والنسائي في كتاب الأشربة، باب تحريم كل شراب أسكر كثيره ٨/ ٣٠١ ومن طريقه النحاس في \"الناسخ والمنسوخ\" ١/ ٥٨٩ (١٣٩)، ورواه ابن ماجه في كتاب الأشربة، باب نبيذ الجر (٣٤٠٩)، وأبو يعلى في \"مسنده\" ١٣/ ٢٤٣ (٧٢٦٠) كلهم من طريق صدقة بن خالد عن زيد بن واقد بنحوه.\nوله شاهد من حديث أبي موسى الأشعري.\nرواه البزار في \"البحر الزخار\" ٨/ ١٦٧ - ١٦٨ (٣١٩١ - ٣١٩٣)، وابن أبي الدنيا في \"ذم المسكر\" (ص ٥٥) (١١)، وأبو نعيم في \"حلية الأولياء\" ٦/ ١٤٧ - ١٤٨، والبيهقي في \"السنن الكبرى\" ٨/ ٣٠٣، والخطيب في \"تاريخ بغداد\" ١٠/ ١٠٩ كلهم من طرق عن الأوزاعي عن محمَّد بن أبي موسى عن القاسم بن مخيمرة عن أبي موسى به بنحوه مرفوعًا.\nوقال أبو نعيم: محمَّد بن أبي موسى هو مولى بني أمية، فارسي (س) نقلهم معاوية إلى بيروت، وهذا الحديث حدث به عن الأوزاعي من التابعين قتادة، ومن الأئمة والأعلام: يحيى بن سعيد القطان، وروح بن عبادة في آخرين.\n\"حلية الأولياء\" ٦/ ١٤٧.\nومحمد بن أبي موسى روى عن القاسم بن مخيمرة روى عنه الأوزاعي: شيخ مجهول. =","vol":"5","page":490},{"text":"واحتجوا أيضًا بما\n[٤٦٦] أخبرنا أبو عبد الله الدينوري (١)، قال: أنا أبو بكر (٢)، قال: أنا (أبو) (٣) عبد الرحمن (٤)، قال: أنا (٥) زكريا (٦) بن يحيى (٧)، قال: نا عبد الأعلى بن حماد (٨)، قال: نا سفيان (٩)، عن\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٨٤، \"ميزان الاعتدال\" للذهبي ٤/ ٥٠.\nوالقاسم بن مخيمرة لم يسمع من أبي موسى. \"تهذيب التهذيب\" لابن حجر ٣/ ٤٢١.\nورواه أبو يعلى في \"مسنده\" ١٣/ ٢٤٢ (٧٢٥٩) من طريق الوليد بن مسلم، عن الأوزاعي، عن موسى بن سليمان، عن القاسم به.\nوقال الهيثمي: رواه أبو يعلى، والبزار، والطبراني كلاهما باختصار، وفيه موسى بن سليمان بن موسى، وثقه أبو حاتم، وبقية رجاله ثقات.\n\"مجمع الزوائد\" ٥/ ٦١.\nوقال البوصيري: هذا إسناد ضعيف لتدليس الوليد بن مسلم.\n\"إتحاف الخيرة\" ٤/ ٣٦٨ (٣٧٦٢).\n(١) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (ح) زيادة: السني.\nهو أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٣) ساقطة من (س).\n(٤) في (ح) زيادة: النسائي.\nوهو: أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام صاحب \"السنن\".\n(٥) في (ش): نا.\n(٦) كذا في (ش)، (ح)، (أ) وهو الصواب. وأما في (س) و(ز): أبو زكريا.\n(٧) زكريا بن يحيى السجزي، ثقة، حافظ.\n(٨) عبد الأعلى بن حماد، ثقة.\n(٩) سفيان بن عيينة، ثقة، حافظ.","vol":"5","page":491},{"text":"يحيى بن سعيد (١)، قال: سمعت (٢) سعيد (٣) بن المسيب (٤) يقول: تلقت ثقيف عمر (بن الخطاب) (٥) بشراب (٦)، فدعا به، فلما قربه إلى فيه كرهه، فكسره بالماء، فقال: هكذا فافعلوا (٧).\n_________\n(١) يحيى بن سعيد الأنصاري، ثقة، ثبت.\n(٢) ساقطة من (ش).\n(٣) ساقطة من (أ).\n(٤) سعيد بن المسيب أحد العلماء الأثبات، ورجح سماعه من عمر.\n(٥) من (أ).\n(٦) في (أ): بنبيذ.\n(٧) في (ح) زيادة: به.\n[٤٦٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الأشربة باب ذكر الأخبار التي اعتل بها من أباح شراب السكر ٨/ ٣٢٦.\nورواه عبد الرزاق في \"مصنفه\" ٩/ ٢٢٦ (١٧٠٢٢) عن ابن عيينة به.\nورواه ابن أبي شيبة في \"مصنفه\" ٨/ ١٠٥ (٢٤٢٣٠) عن عبدة بن سليمان.\nورواه الدارقطني في \"السنن\" ٤/ ٢٦٠ ومن طريقه البيهقي في \"السنن الكبرى\" ٨/ ٣٠٥ من طريق حماد بن زيد، كلاهما عن يحيى بن سعيد به.\nورواه الدارقطني في \"السنن\" ٤/ ٢٦٠ من طريق علي بن زيد بن جدعان عن سعيد بن المسيب به بمعناه.\nورواه ابن أبي شيبة في \"مصنفه\" ٨/ ١٠٥ (٢٤٢٢٩)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٨، والنحاس في \"الناسخ والمنسوخ\" ١/ ٦١٣ كلهم من طريق الأعمش. قال: حدثنا إبراهيم عن همام بن الحارث عن عمر به بنحوه. قال ابن حزم: وهذا خبر صحيح. \"المحلى\" ٧/ ٤٨٧.","vol":"5","page":492},{"text":"[٤٦٧] وبه عن أبي (١) عبد الرحمن (٢)، قال: أنا سويد بن نصر (٣)، قال: أنا عبد الله بن المبارك (٤)، عن السري بن يحيى (٥)، قال: نا أبو حفص (٦) -إمام لنا وكان من أسنان الحسن- عن أبي رافع (٧) أن عمر\n_________\n= وقال ابن حجر: سنده قوي. \"فتح الباري\" ١٠/ ٤٠.\nورواه ابن أبي شيبة في \"مصنفه\" ٨/ ١٠٩ (٢٤٢٥٣) من طريق هذيل بن شرحبيل.\nورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٨، والنحاس في \"الناسخ والمنسوخ\" ١/ ٦٠٨ (١٦٢) من طريق نافع بن علقمة.\nورواه عبد الرزاق في \"مصنفه\" ٩/ ٢٢٦ (١٦٩٤٨) من طريق الزهريّ.\nورواه البيهقي في \"السنن الكبرى\" ٨/ ٣٠٥ من طريق عبد الرحمن بن عثمان كلهم عن عمر بمعناه.\n(١) ساقطة من (ش).\n(٢) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام صاحب \"السنن\".\n(٣) سويد بن نصر، ثقة.\n(٤) عبد الله بن المبارك، ثقة، ثبت.\n(٥) في (أ) زيادة: ثنا أبو سويد.\nوهو: السري بن يحيى بن إياس بن حرملة الشيباني أبو الهيثم ويقال: أبو يحيى البصري.\nثقة، أخطأ الأزدي في تضعيفه. وقال ابن عبد البر: السري بن يحيى أوثق من الأزدي بمائة مرة. توفي سنة (١٦٧ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٨٣، \"ميزان الاعتدال\" للذهبي ٢/ ١١٨، \"تهذيب التهذيب\" لابن حجر ١/ ٦٨٨، \"تقريب التهذيب\" لابن حجر (٢٢٢٣).\n(٦) أبو حفص البصري، مجهول. من السادسة.\n\"تهذيب الكمال\" للمزي ٣٣/ ٢٥٣، \"ميزان الاعتدال\" للذهبي ٤/ ٥١٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٥١٢، \"تقريب التهذيب\" لابن حجر (٨٠٥٦).\n(٧) نفيع الصائغ أبو رافع المدني ثم البصري. =","vol":"5","page":493},{"text":"ابن الخطاب - ﵁ - قال: إذا خشيتم من نبيذ (١) شدته، فاكسروه بالماء (٢).\nقال عبد الله (بن المبارك) (٣): من قبل أن يشتد (٤).\nودليل تأويل عبد الله:\n[٤٦٨] ما أخبرنا ابن فنجويه (٥)، قال: أنا ابن (٦) إسحاق (٧)، قال: أنا ابن شعيب (٨)، قال: نا الحارث (٩) بن مسكين قراءة عليه\n_________\n= مشهور بكنيته، من كبار التابعين، ثقة ثبت. قال الذهبي: توفي سنة نيف وتسعين. \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٨٩، \"الاستيعاب\" لابن عبد البر ٤/ ١٦٥٦، \"سير أعلام النبلاء\" للذهبي ٤/ ٤١٤، \"الإصابة\" لابن حجر ٧/ ٧١، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٤٠، \"تقريب التهذيب\" لابن حجر (٧١٨٢).\n(١) ساقطة من (ش).\n(٢) [٤٦٧] الحكم على الإسناد:\nإسناده ضعيف فيه أبو حفص مجهول وقد روي من طرق صحيحة عن عمر نحوه فالحديث حسن لغيره.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٦.\nوانظر تخريج الحديث السابق.\n(٣) من (ح)، وفي (ش): يعني: ابن المبارك.\n(٤) انظر \"سنن النسائي\" كتاب الأشربة، ذكر الأخبار التي اعتل بها من أباح شراب الخمر ٨/ ٣٢٦.\n(٥) وابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) في (أ): أبو.\n(٧) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٨) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام، صاحب \"السنن\".\n(٩) ساقطة من (أ).","vol":"5","page":494},{"text":"وأنا أسمع عن (أبي القاسم) (١)، قال: حدثني مالك (٢)، عن ابن شهاب (٣) عن السائب بن يزيد (٤) أخبره أن عمر (٥) - ﵁ - خرج\n_________\n= وهو الحارث بن مسكين بن محمَّد بن يوسف الأموي مولاهم أبو عمرو المصري.\nقاضي مصر، ثقة، فقيه. ولد سنة (١٥٤ هـ)، وتوفي سنة (٢٥٠ هـ).\n\"أخبار القضاة\" لوكيع ٣/ ٢٤٠ \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٩٠، \"طبقات الفقهاء\" للشيرازي (ص ١٥٤)، \"تهذيب التهذيب\" لابن حجر ١/ ٣٣٧، \"تقريب التهذيب\" لابن حجر (١٠٤٩).\n(١) كذا في (س) وجميع النسخ والصواب: ابن القاسم.\nوهو: عبد الرحمن بن القاسم بن خالد بن جنادة العتقي مولاهم أبو عبد الله المصري.\nثقة، عالم الديار المصرية، ومفتيها، صاحب الإِمام مالك. قال الحارث بن مسكين: كان في ابن القاسم العبادة، والسخاء، والشجاعة، والعلم، والورع، والزهد. ولد سنة (١٣٢ هـ)، وتوفي سنة (١٩١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٧٩، \"ترتيب المدارك\" للقاضي عياض ٢/ ٤٣٣، \"سير أعلام النبلاء\" للذهبي ٩/ ١٢٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٤٤، \"تقريب التهذيب\" لابن حجر (٣٩٨٠).\n(٢) مالك بن أنس، رأس المتقنين وكبير المتثبتين.\n(٣) محمَّد بن مسلم بن شهاب الزهريّ، متفق على جلالته وإتقانه.\n(٤) السائب بن يزيد بن سعيد بن ثمامة الكندي وقيل غير ذلك في نسبه.\nالمعروف بابن أخت النمر، صحابي صغير، حُج به في حجة الوداع، وهو ابن سبع سنين وولاه عمر سوق المدينة. توفي سنة (٩١ هـ)، وقيل: قبل ذلك، وهو آخر من مات من الصحابة بالمدينة.\n\"الاستيعاب\" لابن عبد البر ٢/ ٥٧٦، \"أسد الغابة\" لابن الأثير ٢/ ٢٥٧، \"الإصابة\" لابن حجر ٣/ ٦٢، \"تقريب التهذيب\" لابن حجر (٢٢٠٢).\n(٥) في (ش): أنه أخبره و(عمر) ليست فيها. وفي (ح)، (أ) زيادة: بن الخطاب.","vol":"5","page":495},{"text":"عليهم، فقال: إني وجدت من فلان (١) ريح شراب (٢)، (فزعم أنه شرب) (٣) الطلاء، وإني سائل عما شرب، فإن كان يُسْكِر جلدته (٤)، فجلده عمر الحد تامًّا (٥).\n_________\n(١) ورد في \"صحيح البخاري\" معلقًا وغيره أنه: عبيد الله بن عمر بن الخطاب.\n(٢) في (ح): الشراب.\n(٣) ساقطة من (أ).\n(٤) في (أ) زيادة: فسأله فزعم أنه شرب الطلاء.\n(٥) [٤٦٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٢٦، وفي \"السنن الكبرى\" ٤/ ١٩٠ (٦٨٤٣).\nوهو في \"الموطأ\" في الأشربة باب الحد في الخمر ٢/ ٨٤٢، قال ابن حجر: وسنده صحيح.\n\"فتح الباري\" ١٠/ ٦٥، ورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢٢٢، والدارقطني في \"السنن\" ٤/ ٢٤٨ كلاهما من طريق ابن وهب.\nورواه الشافعي في \"الأم\" ٦/ ١٩٤ ومن طريقه البيهقي في \"السنن الكبرى\" ٨/ ٣١٥. ورواه النحاس في \"الناسخ والمنسوخ\" ١/ ٦١٥ (١٦٩) من طريق عبد الله بن يوسف، كلهم عن مالك به.\nورواه عبد الرزاق في \"مصنفه\" ٩/ ٢٢٨ (١٧٠٢٨، ١٧٠٢٩) من طريق معمر وابن جريج.\nورواه ابن أبي شيبة في \"مصنفه\" ٨/ ٨١ (٢٤١٠٦)، والبيهقي في \"السنن الكبرى\" ٨/ ٣١٢ كلاهما من طريق ابن عيينة.\nورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢٢٢ من طريق شعيب.\nورواه الدارقطني في \"السنن\" ٤/ ٢٦١ من طريق يونس وابن أبي ذئب، كلهم عن الزهريّ به بنحوه.\nورواه أحمد في \"الأشربة\" (ص ٤٦) (٨٥) من طريق ربيعة عن السائب به بنحوه. =","vol":"5","page":496},{"text":"[٤٦٩] و(أخبرنا ابن فنجويه) (١)، قال: أنا ابن (٢) إسحاق (٣)، قال: أنا ابن شعيب (٤)، قال: أنا سويد (٥)، قال: أنا عبد الله (٦)، عن هارون بن (٧) إبراهيم (٨)، عن ابن سيرين قال: بعه عصيرًا ممن يتخذه طلاء، ولا يتخذه خمرًا (٩).\nقال (أبو عبيد) (١٠): الطلاء الذي قد طبخ حتى ذهب (١١) ثلثاه،\n_________\n= ورواه البخاري في الأشربة باب الباذق ومن نهى عن كل مسكر من الأشربة قبل (٥٥٩٨) معلقًا عن عمر بصيغة الجزم.\n(١) ساقطة من (ش).\nهو هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (أ): أبو.\n(٣) أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٤) أحمد بن شعيب النسائي، الإِمام صاحب \"السنن\".\n(٥) سويد بن نصر، ثقة.\n(٦) عبد الله بن المبارك، ثقة ثبت.\n(٧) في (أ): عن.\n(٨) هارون بن إبراهيم الأهوازي أبو محمَّد البصري. ثقة.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٨٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٥٢، \"تقريب التهذيب\" لابن حجر (٧٢٢٠).\n(٩) [٤٦٩] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة باب الكراهية في بيع العصير ٨/ ٣٢٨.\n(١٠) في (ش)، (ح): أبو عبد الله.\n(١١) في (ح): يذهب.","vol":"5","page":497},{"text":"وبقي ثلثه، سمي (بذلك لأنه شبه) (١) بطلاء الإبل في ثخنه وسواده (٢)، قال عَبيِد بن الأبرص (٣):\nهي الخمر صِرْفًا (٤) وتكنى الطلا ... كما الذئب يكنى أبا جَعْدة\nقلت: (وأظن أن الطلاء الذي) (٥) وردت (٦) فيه الرخصة إنما هو الرُّبُّ (٧) والدبس، (لأنه إذا طبخ) (٨) حتى يرجع إلى الثلث فقد\n_________\n(١) ساقطة من (ش).\n(٢) \"غريب الحديث\" ١/ ٣٠٣.\n(٣) في (أ) زيادة: في الخمر.\nعَبِيد بن الأبرص بن عوف بن جشم بن عامر الأسدي.\nمحمد من شعراء الطبقة الأولى من الجاهليين، ولكن ابن سلام عده في الطبقة الرابعة. وكان سيدًا، وشاعرًا، وفارسًا من المعمرين. وقتله المنذر بن ماء السماء. \"طبقات الشعراء\" لابن سلام (ص ٥٨) \"الشعر والشعراء\" لابن قتيبة (ص ١٦١)، \"خزانة لأدب\" للبغدادي ٢/ ٢١٥، \"الأعلام\" للزركلي ٤/ ١٨٨.\nوالبيت في \"ديوانه\" (ص ٦٢) وفيه: هي الخمر بالهزل تكنى.\nوفي \"غريب الحديث\" لأبي عبيد ١/ ٣٠٣. وعنده: ولكنها الخمر وتكنى. وفي \"الأشربة\" لابن قتيبة (ص ٢٣٨).\nوعنده: هي الخمر تكنى. وفي \"لسان العرب\" لابن منظور ٨/ ١٩٥ (طلى)، بلفظ: هي الخمر يكنونها بالطلاء.\n(٤) ساقطة من (ش).\n(٥) في (أ): وأظن الطلاء التي.\n(٦) في (ش)، (ح): ورد.\n(٧) في (أ): المرب.\nالرُّبُّ ما يطبخ من التمر. \"النهاية\" لابن الأثير ٢/ ١٨١.\n(٨) كذا في (ش)، (ح)، (أ) وأما في (س)، (ز): لأنه يطبخ.","vol":"5","page":498},{"text":"ذهب سكره، وشره، وحظ شيطانه. والله أعلم.\nواحتجوا أيضًا.\n[٤٧٠] بما (أنا محمَّد بن عبدوس) (١)، قال: أنا محمَّد بن الحسن (٢)، قال: أنا علي بن عبد العزيز (٣)، قال: أنا القاسم بن سلام (٤)، قال: نا هشيم (٥)، عن مغيرة (٦)، عن إبراهيم (٧) أنه أهدي\n_________\n(١) ساقطة من (ش).\nوهو: محمَّد بن أحمد بن عبدوس، عالم نحوي.\n(٢) محمَّد بن محمَّد بن الحسن الكارزي، صحيح السماع مقبول الرواية.\n(٣) علي بن عبد العزيز البغوي، ثقة.\n(٤) القاسم بن سلام أبو عبيد، ثقة.\n(٥) هشيم بن بشير، ثقة، ثبت، مدلس، من الثالثة.\n(٦) في (أ) زيادة: ابن إبراهيم.\nوهو: المغيرة بن مقسم الضبي مولاهم الأعمى أبو هشام الكوفي.\nثقة، متقن، إلا أنه يدلس، لا سيما عن إبراهيم. قال ابن فضيل: كان المغيرة يدلس، وكنا لا نكتب عنه إلا ما قال: حدثنا. وقال الإِمام أحمد: حديث مغيرة مدخول، عامة ما روى عن إبراهيم إنما سمعه من حماد، ومن يزيد بن الوليد، والحارث العكلي، وعبيد وغيرهم. ووصفه النسائي وابن حبان بالتدليس. وذكره في المدلسين العلائي، والمقدسي، وابن حجر، وجعله في المرتبة الثالثة. توفي سنة (١٣٠ هـ) وقيل قبلها.\n\"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٢٠٧، \"الثقات\" لابن حبان ٧/ ٤٦٤، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٢٨، \"ميزان الاعتدال\" للذهبي ٤/ ١٦٥، \"جامع التحصيل\" للعلائي (ص ١١٠)، \"قصيدة المقدسي\" (ص ٣٧)، \"تهذيب التهذيب\" لابن حجر ٤/ ١٣٨ \"تقريب التهذيب\" لابن حجر (٦٨٥١)، \"تعريف أهل التقديس\" لابن حجر (ص ١٥٥).\n(٧) إبراهيم بن يزيد النخعي، ثقة يرسل.","vol":"5","page":499},{"text":"له بُخْتُج (١) خاثر، فكان ينبذ (٢)، ويلقي فيه (٣) العكر (٤).\n[٤٧١] وأخبرنا الحسين بن محمَّد (٥)، قال: (أنا أحمد بن محمَّد بن إسحاق) (٦)، قال: أنا أحمد بن شعيب (٧)، قال: أنا سويد بن نصر (٨)\n_________\n(١) البُخْتُج: العصير المطبوخ، وأصله بالفارسية ميبُخته؛ أي: عصير مطبوخ.\n\"غريب الحديث\" لأبي عبيد ١/ ٣٠٣، \"النهاية\" لابن الأثير ١/ ١٠١، \"لسان العرب\" لابن منظور ١/ ٣٢٨ (بختج).\n(٢) في (ش)، (ح): نبيذه. وفي (ز)، (أ): ينبذه.\n(٣) في (ش): منه.\n(٤) العَكَرُ: دُرْديُّ كلِّ شيء. وعَكَر الشراب، والماء، والدهن: آخره وخاثره. وعكر الماء والنبيذ عَكَرًا إذا كَدِرَ.\n\"لسان العرب\" لابن منظور ٩/ ٣٣٨ (عكر). وإنما شربه مع العكر خيفة أن يصفيه، فيشتد، ويسكر.\n\"النهاية\" لابن الأثير ١/ ٣٢٨.\n[٤٧٠] الحكم على الإسناد:\nإسناده ضعيف فيه هشيم ومغيرة مدلسان وقد عنعنا.\nوهو في \"غريب الحديث\" لأبي عبيد ٢/ ٣٠٣.\nالتخريج:\nذكره عن إبراهيم ابن قتيبة في \"الأشربة\" (ص ١٧٠) وابن حزم في \"المحلى\" ٧/ ٤٩١ وانظر ما بعده.\n(٥) في (ح) زيادة: ابن الحسين.\nهو هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) في (ش): وأنا الحسن بن محمَّد أنا الحسين بن محمَّد أنا إسحاق.\nهو أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٧) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام.\n(٨) سويد بن نصر، ثقة.","vol":"5","page":500},{"text":"قال: أنا عبد الله بن المبارك (١)، عن سفيان (٢)، عن مغيرة (٣)، عن أبي معشر (٤) عن إبراهيم (٥) قال: لا بأس بنبيذ البختج (٦).\n[٤٧٢] وبه عن ابن شعيب (٧)، قال: أنا (عبيد الله بن سعيد) (٨)،\n_________\n(١) عبد الله بن المبارك، ثقة، ثبت.\n(٢) سفيان الثوري، ثقة، حافظ.\n(٣) المغيرة بن مقسم، ثقة، متقن، مدلس لا سيما عن إبراهيم.\n(٤) في (ش): عن مغيرة عن أبي سفيان عن مغيرة عن أبي معشر.\nهو زياد بن كليب التميمي الحنظلي أبو معشر الكوفي.\nثقة. توفي سنة (١١٩ هـ) أو (١٢٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٤٢، \"تهذيب التهذيب\" لابن حجر ١/ ٦٥٢، \"تقريب التهذيب\" لابن حجر (٢٠٩٦).\n(٥) إبراهيم بن يزيد النخعي، ثقة.\n(٦) [٤٧١] الحكم على الإسناد إسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" كتاب الأشربة، باب ذكر الاختلاف على إبراهيم في النبيذ ٨/ ٣٣٤، ورواه الجوزقاني في \"الأباطيل والمناكير\" ٢/ ٢٣٢ (٦٢٣)، من طريق القاضي أبي نصر قال: أخبرنا أبو بكر السني به.\nورواه ابن أبي شيبة في \"مصنفه\" ٨/ ١٣٨ (٢٤٤٠٥) عن وكيع عن سفيان عن مغيرة عن إبراهيم بمثله.\nوروى ابن أبي شيبة في \"مصنفه\" ٨/ ١٢٥، ١٣٨ (٢٤٣٣٦)، (٢٤٤٠٢)، عن أبي معاوية عن الأعمش عن إبراهيم أنه كان ينبذ له الطلاء، ويجعل فيه دردي.\n(٧) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام.\n(٨) في (أ): عبد الله بن سعد.\nهو عبيد الله بن سعيد اليشكري، ثقة، مأمون.","vol":"5","page":501},{"text":"عن أبي أسامة (١)، قال: سمعت ابن المبارك (٢) يقول: ما وجدت الرخصة في المسكر عن أحد صحيح إلا عن إبراهيم (٣).\n[٤٧٣] وبه عن ابن شعيب (٤)، قال: أنا الربيع بن سليمان (٥)، قال: نا أسد بن موسى (٦) قال:\n_________\n(١) حماد بن أسامة بن زيد القرشي مولاهم أبو أسامة، ثقة، ثبت، ربما دلس.\n(٢) عبد الله بن المبارك، ثقة ثبت.\n(٣) [٤٧٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الأشربة باب ذكر الاختلاف على إبراهيم في النبيذ ٨/ ٣٣٥، ورواه الجوزقاني في \"الأباطيل والمناكير\" ٢/ ٢٣٢ (٦٢٢) من طريق القاضي أبي نصر قال: أخبرنا السني به. ومن طريق النسائي رواه النحاس في \"الناسخ والمنسوخ\" ١/ ٢٦٧ (١٧٨).\nوروى الدارقطني في \"السنن\" ٤/ ٢٥٠ - ٢٥١ عن إبراهيم أنه قال: كل مسكر حرام، وهي الشربة التي أسكرتك، وقال أيضًا: هو القدح الذي يسكر منه. قال الدراقطني: هذا هو الصحيح عن حماد أنه من قول إبراهيم. قال البيهقي: وقد روي عن إبراهيم بخلافه وذلك فيما رواه الحسن بن عمرو عن فضيل بن عمرو عن إبراهيم أنه قال: كانوا يرون أن من شرب شرابًا فسكر منه لم يصلح له أن يعود فيه. \"السنن الكبرى\" ٨/ ٢٩٨، وقد رواه من هذا الطريق النسائي في الموضع السابق ٨/ ٣٣٤، والبيهقي في \"السنن الكبرى\" ٨/ ٢٩٨.\nقال ابن حجر: سنده صحيح. \"فتح الباري\" ١٠/ ٤١.\n(٤) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام.\n(٥) الربيع بن سليمان المرادي، ثقة.\n(٦) أسد بن موسى بن إبراهيم بن الوليد بن عبد الملك الأموي المصري.\nقال النسائي، وابن قانع، والعجلي، والبزار: ثقة. زاد العجبي: صاحب سنة. =","vol":"5","page":502},{"text":"نا حماد بن سلمة (١)، عن ثابت (٢)، عن أنس قال: كان لأم سليم (٣)\n_________\n= وزاد النسائي: ولو لم يصنف لكان خيرًا له. وذكره ابن حبان في \"الثقات\" وقال الخليلي: مصري صالح. وقال ابن يونس: حدث بأحاديث منكرة، وكان ثقة، وأحسب أن الآفة من غيره. وقال البخاري: مشهور الحديث، وهو الذي يقال له: أسد السنة. وقال ابن حزم: منكر الحديث لا يحتج به. وتبعه عبد الحق، فقال: لا يحتج به عندهم. قال ابن دقيق العيد: إن أسدًا ثقة، ولم ير في شيء من كتب الضعفاء له ذكر، وقد شرط ابن عدي أن يذكر في كتابه كل من تكلم فيه، وذكر فيه جماعة من الأكابر والحفاظ، ولم يذكر أسدًا، وهذا يقتضى توثيقه. . ولعل ابن حزم وقف على قول ابن يونس. . فإن كان أخذ كلامه من هذا، فليس بجيد؛ لأن من يقال فيه: منكر الحديث ليس كمن يقال فيه: روى أحاديث منكرة؛ لأن منكر الحديث وصف في الرجل يستحق به الترك لحديثه، والعبارة الأخرى تقتضي أنه وقع له في حين لا دائمًا، وقد قال أحمد بن حنبل في محمَّد بن إبراهيم التيمي: يروي أحاديث منكرة، وقد اتفق عليه البخاري ومسلم. وقال الذهبي: وقال ابن حزم: ضعيف، وهذا تضعيف مردود. وقال ابن حجر: صدوق، يغرب، وفيه نصب. ولد سنة (١٣٢ هـ)، وتوفي سنة (٢١٢ هـ).\n\"التاريخ الكبير\" للبخاري ٢/ ٤٩، \"معرفة الثقات\" للعجلي (ص ٦٢)، \"الثقات\" لابن حبان ٨/ ١٣٠، \"الإرشاد\" للخليلي ١/ ٢٦٣، \"المحلى\" لابن حزم ٢/ ٩١، \"الأحكام الوسطي\" لابن الخراط ٤/ ١١٢، \"ميزان الاعتدال\" للذهبي ١/ ٢٠٧، \"طبقات علماء الحديث\" لابن عبد الهادي ٢/ ٢٤، \"نصب الراية\" للزيلعي ١/ ١٧٩، \"تهذيب التهذيب\" لابن حجر ١/ ١٣٣، \"تقريب التهذيب\" لابن حجر (٣٩٩).\nقلت: هو ثقة كما قال ابن دقيق العيد ثم إن ابن يونس وثقه ورجح أن الآفة من غيره.\n(١) حماد بن سلمة، ثقة من أثبت الناس في ثابت، تغير حفظه بأخرة.\n(٢) ثابت البناني، ثقة.\n(٣) أم سليم بنت ملحان بن خالد بن زيد الخزرجية الأنصارية. =","vol":"5","page":503},{"text":"قدح، فقالت: سقيت فيه (١) رسول الله - ﷺ - كل الشراب: الماء، والعسل، واللبن، والنبيذ (٢).\n_________\n= اختلف في اسمها، فقيل: سهلة، وقيل: الرميصاء، وقيل غير ذلك، والدة أنس ابن مالك، وزوج أبي طلحة الأنصاري، وقد خطبها وهو مشرك، فأبت عليه إلا أن يسلم، فأسلم. بشرها النبي - ﷺ - بالجنة، وشاركت معه في بعض غزواته.\n\"الطبقات الكبرى\" لابن سعد ٨/ ٤٢٤، \"أسد الغابة\" لابن الأثير ٥/ ٥٩١، \"سير أعلام النبلاء\" للذهبي ٢/ ٣٠٤، \"الإصابة\" لابن حجر ٨/ ٢٤٣.\n(١) في (أ) به.\n(٢) [٤٧٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة، باب ذكر الأشربة المباحة ٨/ ٣٣٥.\nورواه مسلم في كتاب الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يعد مسكرًا (٢٠٠٨)، والإمام أحمد في \"مسنده\" ٣/ ٢٤٧ (١٣٥٨١)، وأبو يعلى في \"مسنده\" ٦/ ٢٢٨ (٣٥١٣) كلهم من طريق عفان.\nورواه الترمذي في \"الشمائل\" (ص ١٢٠) (١٨٧) عن عبد الله بن عبد الرحمن.\nورواه أبو يعلى ٦/ ٢٢١ (٣٥٠٣)، ٦/ ٤٦٤ (٣٨٦٨) من طريق حبان.\nورواه في ٦/ ٤٢١ (٣٧٨٨) عن إبراهيم بن الحجاج. ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٢١٦ (٥٣٩٤)، ٦/ ٤٦٤ من طريق هدبة بن خالد.\nورواه أبو الشيخ في \"أخلاق النبي\" (ص ٢٤٠) (٦٩٢) من طريق عبد الأعلى بن حماد.\nورواه أبو نعيم في \"حلية الأولياء\" ٦/ ٢٦١ من طريق عبد الملك بن عاصم كلهم عن حماد بن سلمة به بنحوه وليس عندهم ذكر أم سليم.\nورواه الحاكم في \"المستدرك\" ٤/ ١١٨ من طريق أبو النعمان محمَّد بن الفضل عن =","vol":"5","page":504},{"text":"[٤٧٤] وبه عن ابن شعيب (١)، قال: أنا إسحاق بن إبراهيم (٢) قال: أنا جرير (٣)، عن ابن شبرمة (٤)، قال: قال (٥) طلحة (٦) -يعني: ابن مصرف-: لأهل الكوفة في النبيذ فتنة يربو فيها الصغير، ويهرم فيها الكبير. قال: وكان (٧) (إذا كان) (٨) فيهم عرس كان طلحة وزُبيد (٩)\n_________\n= حماد به، وعنده: (كان لأم سليم قدح). وقال: صحيح على شرط مسلم ولم يخرجاه. ووافقه الذهبي.\nوروى البخاري في الأشربة باب الشرب من قدح النبي - ﷺ - وآنيته (٥٦٣٨) من طريق عاصم الأحول قال: رأيت قدح النبي - ﷺ - عند أنس بن مالك .. قال أنس: لقد سقيت رسول الله - ﷺ - في هذا القدح أكثر من كذا وكذا.\n(١) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام.\n(٢) إسحاق بن إبراهيم بن راهويه، ثقة، حافظ، إمام.\n(٣) جرير بن عبد الحميد، ثقة، صحيح الكتاب.\n(٤) عبد الله بن شبرمة، ثقة.\n(٥) ساقطة من (أ).\n(٦) طلحة بن مصرف، ثقة.\n(٧) في (ح): وقال.\n(٨) ساقطة من (ش).\n(٩) كذا في (ح)، (ز) وهو الصواب. وأما في (س) و\"سنن النسائي\" ٨/ ٣٣٦: زبير. وفي (ش): الزبير. وفي (أ): أنس وطلحة.\nوالمراد بطلحة: ابن مصرف وزبيد: ابن الحارث؛ لأن الحديث عن أهل الكوفة وطلحة بن عبيد الله والزبير بن العوام ﵄ لم يسكنا الكوفة، وابن شبرمة يروي عن ابن مصرف، وزبيد. وورد صحيحًا في \"سنن النسائي\" (ص ٥٢١) طبعة دار السلام.\nزبَيْد بن الحارث بن عبد الكريم بن عمرو اليامي ويقال: الأيامي أبو عبد الله أو أبو عبد الرحمن الكوفي. =","vol":"5","page":505},{"text":"يسقيان اللبن والعسل. فقيل لطلحة: ألا تسقيهم النبيذ؟ فقال: إني أكره (١) أن يسكر مسلم بسببي (٢).\n[٤٧٥] أخبرنا أبو بكر الجوزقي (٣)، قال: نا عبد الواحد بن محمَّد الأرغياني (٤) قال:\n_________\n= ثقة، ثبت، عابد. قال شعبة: ما رأيت رجلًا خيرًا من زبيد. توفي سنة (١٢٢ هـ) وقيل (١٢٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦٢٣، \"حلية الأولياء\" لأبي نعيم ٥/ ٢٩، \"سير أعلام النبلاء\" للذهبي ٥/ ٢٩٦، \"تهذيب التهذيب\" لابن حجر ١/ ٦٢٣، \"تقريب التهذيب\" لابن حجر (١٩٨٩).\n(١) في (ح): لأكره.\n(٢) في (ش)، (ح): في سببي.\n[٧٤٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة، باب ذكر الأشربة المباحة ٨/ ٣٣٦.\nورواه ابن أبي الدنيا في \"ذم المسكر\" (ص ٦٧) (٣٩) عن إسحاق بن إسماعيل قال: حدثنا جرير به بذكر أوله.\nورواه البغوي في \"الجعديات\" (ص ٤٠١) (٢٧٣٩) من طريق حريش عن طلحة به بنحوه بذكر أوله.\n(٣) محمَّد بن عبد الله بن محمَّد بن زكريا الشيباني أبو بكر الجوزقي النيسابوري، ثقة.\n(٤) في (ش): الأرغيان. والكلمة غير منقوطة في (أ).\nوهو: عبد الواحد بن محمَّد بن سعيد أبو أحمد الأرغياني.\nقال الذهبي: سمع عبد الرحمن بن بشر بن الحكم، وأحمد بن سعيد الدارمي، وبالعراف محمَّد بن إسماعيل الأحمسي، والرمادي، وعنه أبو علي الحافظ، وأبو إسحاق المزكي، وشيوخ نيسابور، وقع لي حديثه بعلو من رواية أبي بكر بن مهران =","vol":"5","page":506},{"text":"نا محمَّد بن إسماعيل الأحمسي (١)، قال: نا إسماعيل بن محمَّد بن جحادة (٢)، قال: نا سفيان (٣) قال: ذكرنا (٤) قول طلحة عند أبي إسحاق (في النبيذ. فقال أبو إسحاق) (٥): قد سقيت (٦) أصحاب\n_________\n= المقرئ، ومن رواية أبي بكر الجوزقي عنه.\n\"تاريخ الإِسلام\" ٢٤/ ٢١٠.\n(١) محمَّد بن إسماعيل بن سمرة الأحمسي السراج أبو جعفر الكوفي.\nثقة. توفي سنة (٢٦٠ هـ)، وقيل قبلها.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٥١٣، \"تقريب التهذيب\" لابن حجر (٥٧٣٢).\n(٢) في (أ): حجارة.\nوهو: إسماعيل بن محمَّد بن جحادة اليامي ويقال: الأودي مولاهم العطار أبو محمَّد الكوفي.\nذكره ابن حبان في \"الثقات\" وقال يحيى بن معين: لم يكن به بأس، وقد سمعت منه. وقال أبو حاتم: صدوق، صالح الحديث. وقال البخاري عن يحيى بن معين: ليس بذاك. وقال أبو داود: ليس بذاك القوي. وذكره ابن حبان في \"المجروحين\" وقال: كان يخطئ خرج عن حد الاحتجاج به إذا انفرد. وقال ابن حجر: صدوق يهم. من التاسعة.\n\"تاريح يحيى بن معين\" رواية الدوري ٢/ ٣٧، \"التاريخ الكبير\" للبخاري ١/ ٣٧١، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٩٥، \"الثقات\" لابن حبان ٨/ ٩٦، \"المجروحين\" لابن حبان ١/ ١٢٨، \"تهذيب التهذيب\" لابن حجر ١/ ١٦٦، \"تقريب التهذيب\" لابن حجر (٤٧٨).\n(٣) سفيان الثوري، ثقة حافظ.\n(٤) في (أ): ذكر.\n(٥) ساقطة من (ش).\nوهو: عمرو بن عبد الله أبو إسحاق السبيعي، ثقة.\n(٦) في (ح): سقيته.","vol":"5","page":507},{"text":"على، وأصحاب عبد الله في الخوابي (١)، قبل أن يولد طلحة (٢).\n[٤٧٦] وبإسناده عن ابن شبرمة قال: رحم الله إبراهيم شدد الناس لنبيذ، ورخص فيه (٣).\nواحتجوا أيضًا:\n_________\n(١) جمع خابية، وهي الخُبُّ، أصلها الهمزة من خبأت إلا أن العرب تركت همزه؛ لأنها كثرت في كلامهم \"لسان العرب\" لابن منظور ٤/ ٦ (خبأ).\n(٢) [٤٧٥] الحكم على الإسناد:\nإسناده ضعيف فيه إسماعيل بن محمَّد بن جحادة صدوق يهم.\nالتخريج:\nروى ابن أبي شيبة في \"مصنفه\" ٨/ ١٠٧ (٢٤٢٤١) عن ابن نمير، عن الأعمش، عن أبي إسحاق قال: صنعت طعامًا، فدعوت أصحاب عبد الله: عمرو بن شرحبيل، وعبد الرحمن بن ذئب، وعمارة ومرة الهمداني، وعمرو بن ميمون، فسقيتهم النبيذ والطلاء، فشربوا فقال الأعمش: قلت له: كانوا يرون الخوابي؟ قال: نعم كان ينظرون إليها وهم يستقون منها.\nورواه أيضًا في ٨/ ١٠٨ (٢٤٢٤٤) عن أبي معاوية عن الأعمش عن أبي إسحاق: قال أعرست، فدعوت أصحاب على وأصحاب عبد الله بنحوه.\n(٣) [٤٧٦] الحكم على الإسناد:\nالمراد بقوله: بإسناده. أي: الإسناد المتقدم في الحديث السابق، وهو إسناد صحيح إلى ابن شبرمة.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة باب ذكر الاختلاف على إبراهيم في النبيذ ٨/ ٣٣٥ (٥٧٥٠).\nورواه وكيع في \"أخبار القضاة\" ٣/ ٥٦ من طريق الحسن بن عيسى قال: حدثنا جرير به بنحوه.\nوذكره ابن حزم في \"المحلى\" ٧/ ٥٠٥.","vol":"5","page":508},{"text":"[٤٧٧] بما أخبرنا أبو عبد الله (١) الثقفي، قال: أنا أبو بكر (٢)، قال: أنا أبو عبد الرحمن (٣) النسائي (٤)، قال: أنا أبو علي محمَّد ابن يحيى المروزي (٥)، قال: نا عبد الله بن عثمان (٦)، قال: حدثني عيسى بن عبيد الكندي (٧)، قال: سمعت عبد الله بن بُريدة (٨)، عن\n_________\n(١) في (ح) زيادة: الحسين بن محمَّد.\nوهو: وابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (ش) زيادة: السني. وفي (ح) زيادة: أحمد بن محمَّد السني.\nوهو: أحمد بن محمَّد بن إسحاق أبو بكر السني، ثقة.\n(٣) في (ح) زيادة: أحمد بن علي.\n(٤) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام، صاحب \"السنن\".\n(٥) محمَّد بن يحيى بن عبد العزيز اليشكري الصائغ أبو علي المروزي.\nثقة. توفي سنة (٢٥٢ هـ).\n\"تهذيب الكمال\" للمزي ٢٦/ ٦٣٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٣٠، \"تقريب التهذيب\" لابن حجر (٦٣٨٨).\n(٦) عبد الله بن عثمان بن جبلة بن أبي رواد العتكي أبو عبد الرحمن المروزي، ثقة، حافظ.\n(٧) عيسى بن عبيد بن مالك الكندي أبو المنيب المروزي.\nقال أبو زرعة: لا بأس به.\nوذكره ابن حبان في \"الثقات\" وقال أبو الفضل السليماني: فيه نظر. وقال الذهبي: هو مروزي صالح الحديث. قال ابن حجر: صدوق. من الثامنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٨٢، \"الثقات\" لابن حبان ٧/ ٢٣٥، \"ميزان الاعتدال\" للذهبي ٣/ ٣١٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٦٢، \"تقريب التهذيب\" لابن حجر (٥٣٠٩).\n(٨) عبد الله بن بريدة، ثقة.\nوأبوه الصحابي الجليل.","vol":"5","page":509},{"text":"أبيه أن رسول الله - ﷺ - بينا هو يسير إذ حل بقوم، فسمع لغطًا (١) لَغَطًا.\nفقال: \"ما هذا الصوت؟ \" فقالوا (٢): يا نبي الله، لهم (٣) شراب يشربونه. فبعث إلى القوم، فدعاهم (٤) فقال: \"في (٥) أي شيء تنبذون (٦)؟ \" قالوا: ننبذ (٧) في النَّقير والدُّبَّاء (٨) وليس (٩) لنا ظروف. فقال: \"لا تشربوا إلا ما أوكيتم عليه\".\nقال: فلبث بذلك ما شاء الله أن يلبث، فرجع عليهم، فإذا هم قد أصابهم وجاء، وصفروا، فقال: \"ما لي أراكم قد هلكتم؟ \". قالوا: يا نبي الله أرضنا وبئةٌ (١٠)، وحرمت علينا الإناء (١١) إلا ما أوكينا عليه. قال: \"اشربوا، وكل مسكر حرام\" (١٢).\n_________\n(١) من (ش)، (ح).\n(٢) في (أ): قيل.\n(٣) ساقطة من (أ).\n(٤) في (ش) زيادة: إلى القوم.\n(٥) ساقطة من (ش).\n(٦) في (ش)، (ح): تنتبذون.\n(٧) في (ش): ننتبذ.\n(٨) في (ش)، (ح): وفي الدباء.\n(٩) ساقطة من (س).\nوانظر \"سنن النسائي\" كتاب الأشربة، باب الإذن في شيء منها ٨/ ٣١٢.\n(١٠) في (ش): وبيئة.\n(١١) من (ش)، (ح)، (ز).\n(١٢) [٤٧٧] الحكم على الإسناد:\nإسناده حسن فيه عيسى بن عبيد صدوق. =","vol":"5","page":510},{"text":"قالوا: أراد بهذا الجزء الذي يخلص (١) منه السكر؛ لأن اللغط دليل الطرب، والنشاط، ولا يحصلان إلا عن (٢) شراب مسكر.\n[٤٧٨] وبإسناده عن أبي عبد الرحمن (٣)، قال: نا قتيبة (٤)، (قال: نا) (٥) أبو عوانة (٦)، عن أبي الزبير (٧)، عن جابر أن النبي - ﷺ - كان ينبذ له في تَوْرٍ (٨) من حجارة (٩) (١٠)\n_________\n= التخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة، باب الإذن في شيء منها ٨/ ٣١١. وقد تقدم تخريج حديث بريدة من طريق عبد الله وسليمان ابني بريدة عنه بمعناه في تفسير هذِه الآية، وليس فيه ذكر لقصة هؤلاء القوم.\n(١) في (ش)، (ح)، (أ): يحصل.\n(٢) في (أ): من.\n(٣) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام.\n(٤) وهو: قتيبة بن سعيد، ثقة، ثبت.\n(٥) ساقطة من (ش). وفي (ح): أنا.\n(٦) الوضاح بن عبد الله أبو عوانة، ثقة، ثبت.\n(٧) محمَّد بن مسلم بن تدرس الأسدي مولاهم أبو الزبير المكي، صدوق حسن الحديث.\n(٨) التور: إناء معروف تذكره العرب تشرب فيه، قيل: هو عربي، وقيل: دخيل، وهو من صفر أو حجارة كالإجَّانة، وقد يتوضأ منه.\n\"النهاية\" لابن الأثير ١/ ١٩٩ \"لسان العرب\" لابن منظور ٢/ ٦٣ (تور).\n(٩) في (ز): الحجارة.\n(١٠) [٤٧٨] الحكم على الإسناد:\nالحديث بهذا الإسناد صحيح وإن كان فيه أبو الزبير، والراجح فيه أنه صدوق حسن الحديث لكن مسلمًا أخرج الحديث من طريقه، ومسلم انتقى من أحاديث =","vol":"5","page":511},{"text":"قلت: وتحتمل هذِه الأخبار وأمثالها معنيين:\nأحدهما: أنها كانت قبل تحريم الخمر.\nوالمعنى الآخر -وهو أقربهما إلى الصواب-: أنهم أرادوا بالنبيذ الماء الذي يلقى (١) فيه التمر، أو الزبيب (٢) حتى أخذ من قوته،\n_________\n= أبي الزبير ما ثبت عنده صحته.\nوانظر \"النكت على كتاب ابن الصلاح\" لابن حجر ١/ ٣١٦.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة، باب ذكر ما كان ينبذ للنبي - ﷺ - فيه ٨/ ٣٠٢.\nورواه مسلم في كتاب الأشربة باب النهي عن الانتباذ في المزفت. .، (١٩٩٩)، (٦١) عن يحيى بن يحيى. وابن ماجه في كتاب الأشربة، باب صفة النبيذ وشربه (٣٤٠٠) عن محمَّد بن عبد الملك بن أبي الشوارب كلاهما عن أبي عوانة بنحوه. ورواه مسلم في الموضع السابق (١٩٩٩)، (٦٢)، وأبو داود في كتاب الأشربة، باب في الأوعية (٣٧٠٢)، والإمام أحمد في \"مسنده\" ٣/ ٣٢٦ (١٤٤٩٩)، وابن أبي الدنيا في ذم المسكر (ص ٦٣) (٢٦) كلهم من طريق زهير بن معاوية أبي خيثمة.\nورواه مسلم في الموضع السابق (١٩٩٩) (٦٠) من طريق ابن جريج.\nورواه الدارمي في \"السنن\" (٢١٥٣)، والإمام أحمد في \"مسنده\" ٣/ ٣٠٤، ٣٧٩ (١٤٢٦٧)، (١٥٠٥٩)، وفي \"الأشربة\" (ص ٣٦) (٣٧) من طريق عبد الملك. ورواه الإِمام أحمد في \"مسنده\" ٣/ ٣٨٤ (١٥١٢٢) من طريق زكريا. وعنده تصريح أبي الزبير بالسماع من جابر.\nورواه ابن أبي شيبة في \"مصنفه\" ٨/ ١٠٣ (٢٤٢٢١) من طريق أشعث كلهم عن أبي الزبير بنحوه.\n(١) في (ش)، (ح)، (أ): ألقي.\n(٢) في (ش): أما الزبيب. وفي (ز)، (أ): والزبيب.","vol":"5","page":512},{"text":"وحلاوته قبل أن يشتد، ويسكر؛ يدل عليه:\n[٤٧٩] ما أخبرنا أبو عبد الله الثقفي (١)، قال: أنا أبو بكر السني (٢)، قال: أنا أبو عبد الرحمن النسائي (٣)، قال: أنا إسحاق ابن إبراهيم (٤)، قال: نا (٥) يحيى بن آدم (٦)، قال: نا شريك (٧)، (عن أبي إسحاق) (٨)، عن يحيى بن عبيد البهراني (٩)، عن ابن عباس\n_________\n(١) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن محمَّد بن إسحاق أبو بكر السنى، ثقة.\n(٣) أحمد بن شعيب النسائي، الإِمام.\n(٤) إسحاق بن إبراهيم وهو: ابن راهويه، ثقة، حافظ.\n(٥) في (ش)، (ح): أنا.\n(٦) يحيى بن آدم بن سليمان الأموي مولاهم أبو زكريا الكوفي.\nثقة، حافظ، فاضل. قرأ حروف عاصم على أبي بكر بن عياش. ولد بعد (١٣٠ هـ)، وتوفي في ربيع الأول سنة (٢٠٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٢٨، \"سير أعلام النبلاء\" للذهبي ٩/ ٥٢٢ \"غاية النهاية\" لابن الجزري ٢/ ٣٦٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٣٧، \"تقريب التهذيب\" لابن حجر (٧٤٩٦).\n(٧) شريك بن عبد الله النخعي، صدوق كثير الخطأ.\n(٨) ساقطة من (ش).\nوهو: عمرو بن عبد الله أبو إسحاق السبيعي، ثقة، مدلس، من الثالثة.\n(٩) يحيى بن عبيد البهراني أبو عمر الكوفي.\nقال يحيى بن معين، والعجلي، ويعقوب بن سفيان: ثقة. وذكره ابن حبان في \"الثقات\" وقال أبو حاتم: صدوق. وقال أبو زرعة: ليس به بأس. وقال الذهبي: ثقة، وقال ابن حجر في \"الفتح\": أحد الثقات. وقال أيضًا صدوق من الرابعة. \"معرفة الثقات\" للعجلي (ص ٤٧٤)، \"المعرفة والتاريخ\" للفسوي ٣/ ٢٤٢، =","vol":"5","page":513},{"text":"أن (رسول الله) (١) - ﷺ - كان يصنع له النبيذ، فيشربه يومه، والغد، وبعد الغد (٢).\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٧١، \"الثقات\" لابن حبان ٥/ ٥٢٩، \"الكاشف\" للذهبي (٦٢٠٨)، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٧٦، \"فتح الباري\" ١٠/ ٦٦، \"تقريب التهذيب\" لابن حجر (٧٦٠٠).\nقلت: هو ثقة كما قال الذهبي.\n(١) في (ح): النبي.\n(٢) [٤٧٩] الحكم على الإسناد:\nإسناده ضعيف فيه شريك صدوق كثير الخطأ لكن للحديث متابعات من طرق صحيحة فهو حسن لغيره.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة، باب ذكر ما يجوز شربه من الأنبذة وما لا يجوز ٨/ ٣٣٣ (٥٧٣٨).\nورواه الطبراني في \"المعجم الكبير\" ١٢/ ١١٢ (١٢٦٣٠) من طريق محمَّد بن الطفيل عن شريك به.\nورواه النسائي في \"السنن الكبرى\" ٨/ ١٩١ من طريق ورقاء عن أبي إسحاق به بنحوه.\nورواه مسلم في كتاب الأشربة، باب إباحة النبيذ الذي لم يشتد ولم يصر مسكرًا (٢٠٠٤)، (٧٩)، (٨٠) والنسائي في \"السنن الكبرى\" ٤/ ١٩١ (٦٨٤٩)، والإمام أحمد في \"مسنده\" ١/ ٢٣٢، ٢٤٠ (٢٠٦٨)، (٢١٤٣) وابن حزم في \"المحلى\" ٧/ ٥٠٥ كلهم من طريق شعبة.\nورواه مسلم في الموضع السابق (٢٠٠٤) (٨٣) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٢٠٤ (٥٣٨٤) والبيهقي في \"السنن الكبرى\" ٨/ ٢٩٤، ٣٠٠، كلهم من طريق زيد بن أبي أنيسة مطولًا.\nورواه ابن ماجه في كتاب الأشربة، باب صفة النبيذ وشربه ٢/ ١١٢٦ (٣٣٩٩) =","vol":"5","page":514},{"text":"[٤٨٠] وبإسناده عن أبي عبد الرحمن (١)، قال: أنا واصل بن عبد الأعلى (٢) عن ابن فضيل (٣)، عن الأعمش (٤)، عن يحيى بن أبي عمرو (٥)، عن ابن عباس قال: كان النبي في يه ينبذ له نبيذ (٦) الزبيب من\n_________\n= والطبراني في \"المعجم الكبير\" ١٢/ ١١٢ (١٢٦٣١) كلاهما من طريق أبي إسرائيل.\nورواه الطبراني في \"المعجم الكبير\" ١٢/ ١١١ - ١١٢ (١٢٦٢٣، ١٢٦٢٥، ١٢٦٢٧ - ١٢٦٢٩) من طريق أبي مسلم قائد الأعمش، وحجاج بن أرطاة، وجابر، ومحمد بن أبي ليلى، ومطيع الغزال. حديث الأعمش هو الآتي بعد هذا، كلهم عن يحيى بن عبيد به بنحوه.\nورواه النسائي في الموضع السابق ٨/ ٣٣٢ من طريق أبي عثمان عن ابن عباس به بنحوه.\n(١) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام.\n(٢) واصل بن عبد الأعلى بن هلال الأسدي أبو القاسم، ويقال: أبو محمَّد الكوفي.\nثقة. توفي سنة (٢٤٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٠٢، \"تقريب التهذيب\" لابن حجر (٧٣٨٤).\n(٣) محمَّد بن فضيل بن غزوان بن جرير الضبي مولاهم أبو عبد الرحمن الكوفي، ثقة.\n(٤) سليمان بن مهران، الأعمش ثقة، مدلس، وروايته هنا محمولة على الاتصال.\n(٥) في (أ): يحيى أبي عمرو، وكلاهما خطأ. والصواب: يحيى أبي عُمر، وهو: يحيى بن عبيد أبو عمر البهراني المتقدم. ووقع في \"سنن النسائي\" و\"صحيح مسلم\" يحيى بن أبي عمر. ونقل النووي عن القاضي عياض أنه وقع لشيوخه: يحيى بن عمر، وبعضهم: يحيى بن أبي عمر، قال: وكلاهما وهم، إنما هو يحيى بن عبيد أبو عمر البهراني. \"شرح صحيح مسلم\" ١٣/ ١٦٢. وهو: يحيى بن عبيد أبو عمر البهراني، ثقة.\n(٦) ساقطة من (أ).","vol":"5","page":515},{"text":"الليل، فيجعل (١) في سقاء، فيشربه يومه ذلك والغد، وبعد الغد، وإذا كان من آخر الثالثة سقاه أو شربه؛ فإذا (٢) أصبح منه شيء هراقه (٣).\n[٤٨١] وبه عن أبي عبد الرحمن (٤)، قال: أخبرني عمرو (٥) بن عثمان بن سعيد (٦) بن (٧) كثير بن دينار (٨)، قال: نا بقية بن\n_________\n(١) في (ز): فيجعله.\n(٢) في (ش)، (ح)، (ز): فإن. وفي (أ): فلما.\n(٣) [٤٨٠] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٣٣.\nورواه مسلم في الموضع السابق (٢٠٠٤) (٨١)، وأبو داود في كتاب الأشربة، باب صفة النبيذ (٣٧١٣)، والإمام أحمد في \"مسنده\" ٤/ ٢٢١ (١٩٦٣)، والطبراني في \"المعجم الكبير\" ١٢/ ١١١ (١٢٦٢٤)، وابن حزم في \"المحلى\" ٧/ ٥٠٥. كلهم من طريق أبي معاوية.\nرواه مسلم في الموضع السابق (٢٠٠٤) (٨٢) والبيهقي في \"السنن الكبرى\" ٤/ ٣٠٠ من طريق جرير، كلاهما عن الأعمش به بنحوه وانظر الحديث السابق.\n(٤) أحمد بن شعيب أبو عبد الرحمن النسائي، الإِمام صاحب \"السنن\".\n(٥) في (أ): عمر.\n(٦) كذا في (ح) وهو الصواب. وأما في (س) وبقية النسخ: سعد.\n(٧) في (ش): عن.\n(٨) عمرو بن عثمان بن سعيد بن كثير بن دينار الأموي مولاهم أبو حفص الحمصي.\nذكره ابن حبان في \"الثقات\" ووثقه النسائي، وأبو داود، ومسلمة. وقال أبو حاتم: صدوق. قال الذهبي وابن حجر: صدوق. توفي سنة (٢٥٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٤٩ \"الثقات\" لابن حبان ٨/ ٤٨٨ \"الكاشف\" للذهبي (٤١٩٢) \"تقريب التهذيب\" لابن حجر (٥٠٧٣).","vol":"5","page":516},{"text":"الوليد (١)، قال: حدثني الأوزاعي (٢)، عن يحيى بن أبي عمرو (٣)، عن عبد الله بن الديلمي (٤)،\n_________\n(١) في (ش)، (ح): يعني: ابن الوليد.\nوهو: بقية بن الوليد، صدوق، كثير التدليس عن الضعفاء.\n(٢) عبد الرحمن بن عمرو الأوزاعي ثقة، إمام.\n(٣) يحيى بن أبي عمرو، واسمه زرعة السَّيْباني أبو زرعة الحمصي.\nثقة. وروايته عن الصحابة مرسلة. قال العلائي: وفي \"التهذيب\" أنه روى عن عبد الله الديلمي، وعبد الرحمن بن خالد بن الوليد، ولم يلقهما. توفي سنة (١٤٨ هـ)، وقيل: بعد (١٥٠ هـ) وهو ابن خمس وثمانين سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٧٧، \"جامع التحصيل\" للعلائي (ص ٢٩٨)، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٧٩، \"تقريب التهذيب\" لابن حجر (٧٦١٦).\nقلت: أما روايته عن عبد الرحمن بن خالد بن الوليد فلا شك أنها منقطعة، فقد تقدم أنه توفي سنة (٤٦ هـ).\nأما عبد الله بن فيروز فالذي يظهر لي أن يحيى قد لقيه، وسمع منه؛ للأسباب التالية:\nأ - عبد الله بن فيروز يروي عن واثلة بن الأسقع الذي توفي في سنة (٨٥ هـ).\nب - ذكر الذهبي في \"تاريخ الإِسلام\" ٦/ ١١٩ عبد الله بن فيروز فيمن توفي بين سنة (٨١ - ٩٠ هـ). وهذان الأمران يثبتان المعاصرة.\nج - وقع في \"المسند\" لأبي يعلق ١٢/ ٢٠٣ (٦٨٢٥) ومن طريقه ابن الأثير في \"أسد الغابة\" ٤/ ١٨٦ تصريح يحيى بالسماع من عبد الله.\nد - اللقاء بينهما ممكن وذلك أن يحيى حمصي وعبد الله سكن بيت المقدس.\n(٤) عبد الله بن فيروز الديلمي أبو بشر -أو أبو بسر- المقدسي.\nسكن بيت المقدس. ثقة من كبار التابعين، ومنهم من ذكره في الصحابة. \"معجم الصحابة\" لابن قانع ٢/ ١٢٠، \"الأسامي والكنى\" لأبي أحمد الحاكم =","vol":"5","page":517},{"text":"عن ابيه فيروز (١) قال: قدمت على رسول الله - ﷺ - فقلت: يا رسول الله، إنا أصحاب كروم (٢)، وقد أنزل الله تعالى تحريم الخمر فماذا نصنع؟ قال: \"تتخذونه زبيبًا\". قلت: (فنصنع بالزبيب ماذا) (٣)؟ قال: \"تنقعونه على غدائكم، وتشربونه على عشائكم، وتنقعونه على عشائكم، وتشربونه على غدائكم\". قلت (٤): أفلا نؤخره حتى يشتد؟ قال: \"فلا تجعلوه في القِلال، واجعلوه في الشنان (٥)، فإنه إن تأخر (٦) صار خلًّا\" (٧).\n_________\n= ٢/ ٢٧٢، ٢/ ٣٥٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٠٣، \"الإصابة\" لابن حجر ٥/ ١٤٠، \"تقريب التهذيب\" لابن حجر (٣٥٣٤).\n(١) فيروز الديلمي ويقال: ابن الديلمي أبو عبد الله وقيل: أبو عبد الرحمن.\nمن أبناء فارس الذين بعثهم كسرى إلى الحبشة. وهو الذي قتل الأسود العنسي الذي ادعى النبوة في زمن النبي - ﷺ -، وفد على النبي - ﷺ -، وروى عنه أحاديث. توفي في خلافة عثمان، وقيل: مات باليمن في خلافة معاوية سنة (٥٣ هـ).\n\"الطبقات الكبرى\" لابن سعد ٥/ ٥٣٣ \"الاستيعاب\" لابن عبد البر ٣/ ١٢٦٤، \"أسد الغابة\" لابن الأثير ٤/ ١٨٦، \"الإصابة\" لابن حجر ٥/ ٢١٤.\n(٢) في (ح): كرم.\n(٣) في (ح): فماذا نصنع بالزبيب.\n(٤) فنصنع .. غدائكم قلت. ليست في (أ).\n(٥) هو الخَلق من كل آنية صنعت من جلد، واحدتها شَنّ وشَنَّة.\n\"النهاية\" لابن الأثير ٢/ ٥٠٦، \"لسان العرب\" لابن منظور ٧/ ٢١٨ (شنن).\n(٦) في (أ): أخر.\n(٧) [٤٨١] الحكم على الإسناد:\nإسناده حسن فيه عمرو بن عثمان وبقية بن الوليد صدوقان لكنه توبع بأسانيد حسنة، فالحديث صحيح لغيره. =","vol":"5","page":518},{"text":"[٤٨٢] وبه عن أبي عبد الرحمن (١) قال: أخبرني سويد بن نصر (٢)\n_________\n= التخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٣٢ (٥٧٣٥).\nورواه ابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ١٤٢ (٢٦٨٠)، والطبراني في \"المعجم الكبير\" ١٨/ ٣٣٠ (٨٤٧) عن إبراهيم بن محمد بن عرق، كلاهما عن عمرو بن عثمان به بنحوه.\nورواه ابن أبي عاصم في الموضع السابق عن محمد بن مصفى قال: حدثنا بقية به. ورواه الدارمي في \"السنن\" (٢١٥٤) عن محمد بن كثير عن الأوزاعي به بنحوه. ورواه النسائي في الموضع السابق ٨/ ٣٣٢، وأبو داود في كتاب الأشربة، باب صفة النبيذ (٣٧١٠) ومن طريقه رواه البيهقي في \"السنن الكبرى\" ٨/ ٣٠٠، وابن حزم في \"المحلى\" ٧/ ٥٠٧، ورواه ابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ١٤٢ (٢٦٨١) والطبراني في \"المعجم الكبير\" ١٨/ ٣٣٠ (٨٤٨) عن يحيى بن عبد الباقي، كلهم عن عيسى بن محمد أبي عمير النحاس قال: ثنا ضمرة بن ربيعة عن يحيى السيباني به بنحوه.\nوعيسى بن محمد ثقة. وضمرة بن ربيعة صدوق يهم قليلًا.\n\"تقريب التهذيب\" لابن حجر (٥٣٢١)، (٢٩٨٨).\nورواه الإمام أحمد ٤/ ٢٣٢ (١٨٠٤٢)، وابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ١٤١ (٦٧٩)، وابن أبي الدنيا في \"ذم المسكر\" (ص ٥٣) (٩)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٢٧، والطبراني في \"المعجم الكبير\" ١٨/ ٣٢٩ (٨٤٦) كلهم من طرق عن إسماعيل بن عياش عن يحيى بن أبي عمرو به.\nوإسماعيل بن عياش صدوق في روايته عن أهل بلده.\nورواه الطبراني في \"الكبير\" ١٨/ ٣٣٠ (٨٤٩) من طريق عمران بن أبي الفضل قال: حدثنا ابن الديلمي به بنحوه.\nقال ابن عبد البر: وحديثه في الأشربة حديث صحيح. \"الاستيعاب\" ٣/ ١٢٦٤.\n(١) أحمد بن شعيب أبو عبد الرحمن النسائي الإمام.\n(٢) سويد بن نصر، ثقة.","vol":"5","page":519},{"text":"قال: أنا عبد الله (١)، عن (٢) عبيد الله (٣)، عن نافع (٤)، عن ابن عمر أنه كان ينبذ له في سقاء الزبيب غدوة، فيشربه من الليل، وينبذ له (٥) عشية، فيشربه غدوة، وكان يغسل الأسقية، ولا يجعل فيها دُرديًّا (٦) ولا شيئًا. قال نافع: وكنا (٧) نشربه مثل العسل (٨).\n[٤٨٣] (وبه عن) (٩) عبد الله (١٠) عن (١١) بسام (١٢) قال: سألت أبا\n_________\n(١) عبد الله بن المبارك، ثقة، إمام.\n(٢) في (ش): بن.\n(٣) في (ز): عبد الله. وهو: عبيد الله بن عمر، ثقة، ثبت.\n(٤) نافع مولى ابن عمر، ثقة، ثبت.\n(٥) سقطت من (ش)، (ح)، (أ).\n(٦) أراد الخميرة التي تترك على العصير والنبيذ ليتخمر، وأصله ما يركد في أسفل كل مائع كالأشربة والأدهان.\n\"النهاية\" لابن الأثير ٢/ ١١٢.\n(٧) في (أ): قال: قال فكنا.\n(٨) [٤٨٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٣٣، وفي \"السنن الكبرى\" ٤/ ١٩١ (٦٨٥١).\nورواه النسائي في \"السنن الكبرى\" ٤/ ١٩١ (٦٨٥٢) من طريق عبد الله بن دينار عن ابن عمر نحوه.\n(٩) في (ح): وعن.\n(١٠) عبد الله بن المبارك، ثقة، إمام.\n(١١) في (ز)، (أ): بن.\n(١٢) في (أ): يسار.","vol":"5","page":520},{"text":"جعفر (١) عن النبيذ؟ قال: كان علي بن حسين (٢) ينبذ له من الليل، (فيشربه غدوة، وينبذ له غدوة، فيشربه من الليل) (٣).\n[٤٨٤] وبه عن عبد الله (٤)، قال: سمعت سفيان (٥) يُسْأل (٦) عن النبيذ؟ فقال: انبذ عشيًّا، واشربه غدوة (٧).\n_________\n= وهو: بسام بن عبد الله الصيرفي أبو الحسن الكوفي.\nقال يحيى بن معين وابن نمير: ثقة. وقال الحاكم: من ثقات الكوفيين. وقال الإمام أحمد: لا بأس به. وقال أبو حاتم: صالح الحديث لا بأس به. وقال يحيى بن معين في رواية أخرى: صالح. وذكره ابن حبان في \"الثقات\" وقال: يخطئ. وقال ابن حجر: صدوق. وقال الذهبي: بقي إلى ما بعد الخمسين ومائة.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٣٣، \"الثقات\" لابن حبان ٦/ ١١٩، \"ميزان الاعتدال\" للذهبي ١/ ٣٠٨، \"تهذيب التهذيب\" لابن حجر ١/ ٢٢٠.\n(١) محمد بن علي أبو جعفر الباقر، ثقة.\n(٢) في (ز): الحسين.\nوهو: علي بن الحسين زين العابدين، ثقة ثبت.\n(٣) ما بين القوسين ساقط من (ش).\n[٤٨٣] الحكم على الإسناد:\nإسناده حسن فيه بسام بن عبد الله، صدوق.\nالتخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٣٣ (٥٧٤١) وفي \"السنن الكبرى\" ١٩٢/ ٤ (٦٨٥٤).\n(٤) عبد الله بن المبارك، ثقة إمام.\n(٥) سفيان الثوري، ثقة، حافظ.\n(٦) في (ح): سئل.\n(٧) [٤٨٤] الحكم على الإسناد:\nإسناده صحيح =","vol":"5","page":521},{"text":"فهذِه الأخبار تدل على أنه نقيع الزبيب والتمر قبل أن يشتد. (وبالله التوفيق) (١).\nوقال مالك (٢)، والشافعي (٣)، وأحمد بن حنبل (٤)، وأبو ثور (٥)، وأكثر أهل الآثار (٦) أن الخمر كل شراب مُسْكِر سواء كان عصيرًا، أو نقيعًا، أو عنبًا (٧)، مطبوخًا كان أو نيئًا؛ فكل شراب أسكر فهو حرام قليله وكثيره، وعلى شاربه الحد إلا أن (٨) من تناول (٩) المطبوخ مجتهدًا، فإنه يحد (١٠)، وشهادته لا ترد، والذي يدل على صحة\n_________\n= التخريج:\nالحديث في \"سنن النسائي\" في الموضع السابق ٨/ ٣٣، وفي \"السنن الكبرى\" ٤/ ١٩٢ (٦٨٥٣).\n(١) في (ش): والله الموفق.\n(٢) \"الموطأ\" في الأشربة باب الحد في الخمر ١/ ٨٤٣، \"المدونة\" ٦/ ٢٦١، \"الكافي في فقه أهل المدينة المالكي\" لابن عبد البر ٢/ ١٠٧٩.\n(٣) \"الأم\" للشافعي ٦/ ١٩٥، \"الحاوي الكبير\" ١٣/ ٣٧٦، ٤٠٧.\n(٤) \"مسائل الإمام أحمد\" رواية صالح ٢/ ١٤١، \"المغني\" ١٢/ ٥١٤، \"شرح الزركشي على مختصر الخرقي\" ٦/ ٣٧٢.\n(٥) \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٢/ ٣٧٧.\n(٦) في (أ): الآفاق.\n\"المحلى\" لابن حزم ٧/ ٤٧٨، \"التمهيد\" لابن عبد البر ١/ ٢٤٥ - ٢٤٦، \"أحكام القرآن\" لابن العربي ١/ ١٤٩.\n(٧) في (ح): عِنبيًّا.\n(٨) ساقطة من (ز)، (أ).\n(٩) في (أ): يتأول.\n(١٠) في (ز): لا يحد.","vol":"5","page":522},{"text":"هذا (١) المذهب من اللغة أن الخمر أصله: الستر، ويقال لكل شيء ستر شيئًا من شجر أو حجر، أو غيرهما: خمر، ويقال: فلان دخل في خمار الناس، ومنه خمار المرأة، وخمرة (٢) السجادة (٣). فالخمر تسمى (٤) بذلك، (لأنها تستر) (٥) العقل، (يدل عليه:\n[٤٨٥] ما أخبرنا) (٦) أبو بكر محمد بن أحمد (٧) الحيري (٨)، قال: أنا أبو الحسن (٩) محمد بن محمد (١٠) الكارزي (١١)، قال: أنا علي بن عبد العزيز المكي (١٢)، قال: أنا أبو عبيد (١٣)، قال: نا ابن\n_________\n(١) ساقطة من (ح).\n(٢) في (ش): والخمرة وفي (أ): وخمر.\n(٣) \"جامع البيان\" للطبري ٢/ ٣٦١، \"معاني القرآن\" للزجاج ١/ ٢٩١، \"تهذيب اللغة\" (خمر) ٧/ ٣٧٤.\n(٤) في (ش)، (أ)، (ح): سمي.\n(٥) في جميع النسخ: لأنه يستر. والمثبت من (س).\n(٦) في (ح): وأخبرنا.\n(٧) كذا في (ش)، (ح) وهو الصواب. وأما في (س)، (ز)، (أ): أحمد بن محمد.\n(٨) أحمد بن محمد بن عبدوس أبو بكر الحيري، عالم نحوي لم يذكر بجرح ولا تعديل.\n(٩) في (أ): الحسين.\n(١٠) في (أ): أحمد.\n(١١) محمد بن محمد بن الحسن الكارزي، صحيح السماع، مقبول الرواية.\n(١٢) في (ش): المالكي.\nوهو: علي بن عبد العزيز البغوي، ثقة.\n(١٣) في (ش): عبد الله.\nوهو: القاسم بن سلام أبو عبيد، ثقة.","vol":"5","page":523},{"text":"علية (١) ويحيى بن سعيد (٢)، عن أبي (٣) حيان التيمي (٤)، عن الشعبي (٥)، عن ابن عمر قال: خطب عمر - ﵁ - فقال: إن الخمر نزل تحريمها، وهي من خمسة أشياء: العنب (٦)، والتمر، والحنطة، والشعير، والعسل، والخمر ما خامر (٧) العقل (٨).\n_________\n(١) إسماعيل ابن علية، ثقة، حافظ.\n(٢) يحيى بن سعيد القطان، ثقة متقن.\n(٣) في (أ): ابن.\n(٤) يحيى بن سعيد بن حيان التيمي أبو حيان الكوفي.\nثقة، عابد. توفي سنة (١٤٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٤٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٥٧، \"تقريب التهذيب\" لابن حجر (٧٥٥٥).\n(٥) عامر بن شراحيل الشعبي، ثقة.\n(٦) في (أ): من العنب.\n(٧) في (ح): ما خالط من.\n(٨) [٤٨٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، والحديث قد ورد من طرق صحيحة عن ابن علية.\nوهو في \"غريب الحديث\" لأبي عبيد ١/ ٣٠٤.\nالتخريج:\nرواه مسلم في كتاب التفسير، باب في نزول الخمر (٣٠٣٢) (٣٣ مكرر) عن أبي بكر بن أبي شيبة. ورواه أبو داود في كتاب الأشربة، باب تحريم الخمر (٣٦٦٩) عن أحمد بن حنبل.\nورواه النسائي في كتاب الأشربة باب ذكر أنواع الأشياء التي كانت منها الخمر ٨/ ٢٩٥ عن يعقوب بن إبراهيم كلهم عن ابن علية به بنحوه.\nورواه البخاري في كتاب الأشربة باب الخمر من العنب وغيره (٥٥٨١) عن مسدد =","vol":"5","page":524},{"text":"وقال أنس بن مالك: (سميت خمرًا) (١) لأنهم كانوا يدعونها في الدنان (٢) حتى تختمر وتتغير. وقال سعيد بن المسيب: إنما سميت الخمر؛ لأنها تركت حتى طفا (٣) صفوها، ورسب كدرها (٤). ودليلهم من الكتاب:\n_________\n= وفي باب أن الخمر ما خامر العقل من الشراب (٥٥٨٨) عن أحمد بن أبي رجاء كلاهما عن يحيى بن سعيد به بنحوه.\nورواه البخاري في كتاب التفسير، سورة المائدة، باب قوله: ﴿إِنَّمَا الْخَمْرُ﴾ (٤٦١٩)، ومسلم في الموضع السابق (٣٠٣٢) (٣٣)، والترمذي في كتاب الأشربة، باب ما جاء في الحبوب التي تتخذ منها الخمر (١٨٧٣) كلهم من طريق عبد الله بن إدريس. ورواه البخاري في الموضع السابق، ومسلم في الموضع السابق (٣٠٣٢) (٣٣ مكرر) كلاهما من طريق عيسى بن يونس. ورواه مسلم في الموضع السابق (٣٠٣٢) (٣٢) من طريق علي بن مسهر، كلهم عن أبي حيان به بنحوه.\nورواه البخاري في كتاب الأشربة، باب أن الخمر ما خامر العقل من الشراب (٥٥٨٩) من طريق عبد الله بن أبي السفر.\nورواه النسائي في الموضع السابق ٨/ ٢٩٥ (٥٥٧٩) من طريق زكريا كلاهما عن الشعبي به بنحوه، وليس عندهما: (والخمر ما خامر العقل).\n(١) في (ح): إنما سميت الخمر.\n(٢) الدَّنّ: كهيئة الحُبِّ إلا أنه أطول، مستوي الصنعة في أسفله كهيئة قَوْنَس البيضة، والجمع الدِّنان. وقيل: أصغر من الحُبِّ له عسعس، فلا يقعد إلا أن يحفر له. \"لسان العرب\" لابن منظور ٤/ ٤١٨ (دنن).\n(٣) في (ش)، (ح): صفا.\n(٤) رواه النسائي في كتاب الأشربة باب، ذكر ما يجوز شربه من الأنبذة وما لا يجوز ٨/ ٣٣٤ (٥٧٤٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٠ (٢٠٤٩)، وذكره النحاس في \"الناسخ والمنسوخ\" ١/ ٥٩٥.","vol":"5","page":525},{"text":"[٤٨٦] ما أخبرنا أبو عبد الله الحافظ (١)، قال: أنا أبو بكر (٢)، قال: أنا أبو عبد الرحمن الإمام (٣)، قال: أنا سويد (٤)، قال: أنا عبد الله (٥)، عن (٦) سعيد بن (٧) أبي عروبة (٨)، (عن قتادة) (٩)، عن أنس بن مالك قال: كنت أسقي أبا طلحة (١٠) وأبي بن كعب وأبا\n_________\n(١) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (ش)، (ح) زيادة: السني.\nوهو: أحمد بن محمد بن إسحاق أبو بكر السني، ثقة.\n(٣) ساقطة من (ح). وهو: أحمد بن شعيب أبو عبد الرحمن النسائي، إمام ثقة حافظ.\n(٤) سويد بن نصر، ثقة.\n(٥) عبد الله بن المبارك، إمام ثقة، ثبت.\n(٦) كذا في (ش)، (ح) وهو الصواب. وأما في (س)، (ز)، (أ): بن.\n(٧) كذا في (ش)، (ح) وهو الصواب. وأما في (س)، (ز)، (أ): عن.\n(٨) سعيد بن أبي عروبة واسمه مهران اليشكري مولاهم أبو النضر البصري ثقة حافظ كثير التدليس اختلط بأخرة.\n(٩) ساقطة من (ش). وهو: قتادة بن دعامة، ثقة، ثبت، مدلس.\n(١٠) زيد بن سهل بن الأسود بن حرام بن عمرو النجاري الخزرجي أبو طلحة الأنصاري.\nزوج أم سليم بنت ملحان أم أنس بن مالك، عقبي، بدري، نقيب، وله يوم أحد مقام مشهود. وقال النبي - ﷺ -: \"صوت أبي طلحة في الجيش خير من مائة رجل\". وقال أنس بن مالك: سرد أبو طلحة الصوم بعد رسول الله - ﷺ - أربعين سنة.\nلذلك قال المدائني: توفي سنة (٥١ هـ)، ورجحه ابن حجر، وقيل: قبل ذلك. \"المعجم الكبير\" للطبراني ٥/ ٩٠، \"الاستيعاب\" لابن عبد البر ٢/ ٥٥٣، ٤/ ١٦٩٧، \"أسد الغابة\" لابن الأثير ٢/ ٢٣٢، ٥/ ٢٣٤، \"الإصابة\" لابن حجر ٣/ ٢٨، \"تهذيب التهذيب\" لابن حجر ١/ ٦٦٦.","vol":"5","page":526},{"text":"دجانة (١) في رهط من الأنصار دخل (٢) علينا رجل، فقال: حدث خبرٌ نزل تحريم الخمر قال: (٣) فكفأناها (٤) قال: وما هي إلا الفضيخ خليط البسر والتمر. قال أنس: ولقد حرمت الخمر وإن عامة خمورهم يومئذ الفضيخ (٥).\n_________\n(١) سماك بن خرشة وقيل: بن أوس بن خرشة بن لوذان بن عبد ود الخزرجي الساعدي أبو دجانة الأنصاري.\nشهد بدرًا، وأحدًا، والمشاهد كلها، وأخذ رسول الله - ﷺ - يوم أحد سيفًا، وقال: من يأخذه بحقه، فأحجم القوم، فقال سماك أبو دجانة: أنا آخذه بحقه، فأخذه ففلق به هام المشركين. استشهد يوم اليمامة بعدما أبلى فيها بلاء عظيمًا.\n\"الاستيعاب\" لابن عبد البر ٢/ ٥١٩، ٤/ ١٦٤٤ \"أسد الغابة\" لابن الأثير ٢/ ٣٥٢، ٥/ ١٨٤، \"الإصابة\" لابن حجر ٧/ ٥٧.\n(٢) في (ز)، (أ): إذ دخل.\n(٣) من (ز).\n(٤) كذا في (ز)، (أ). وأما في (س)، (ش): فكفأنا ما. وفي (ح) و\"سنن النسائي\" فكفأنا.\n(٥) [٤٨٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الأشربة، باب ذكر الشراب الذي أهريق بتحريم الخمر ٨/ ٢٨٧.\nورواه مسلم في كتاب الأشربة، باب تحريم الخمر (١٩٨٠) (٧) من طريق ابن علية قال: أخبرنا سعيد بن أبي عروبة به بنحوه.\nورواه البخاري في كتاب الأشربة، باب من رأى أن لا يخلط البسر والتمر (٥٦٠٠) ومسلم في الموضع السابق (١٩٨٠) (٧ مكرر) كلاهما من طريق هشام الدستوائي. ورواه الإمام أحمد في \"مسنده\" ٣/ ٢١٧ (١٣٢٧٥) من طريق معمر كلاهما عن قتادة به بنحوه. =","vol":"5","page":527},{"text":"وقال أنس: ما كان بالمدينة يومئذ خمر، وما كان أهل المدينة يصنعون الخمر، ولا عندهم من العنب ما يتخذون خمرًا، إنما كنا نسمع بالخمور (١) في بلاد الأعاجم (٢)، وكنا نشرب الفضيخ من التمر والبسر (٣). والفَضِيخ ما افتُضِخ من التمر والبسر من غير أن\n_________\n= ورواه مالك في \"الموطأ\" باب جامع تحريم الخمر ٢/ ٨٤٦، عن إسحاق بن عبد الله بن طلحة. ومن طريق مالك رواه البخاري في كتاب الأشربة، باب نزل تحريم الخمر وهي من البسر والتمر (٥٥٨٤)، وفي كتاب أخبار الآحاد، باب ما جاء في إجازة خبر الواحد الصدوق (٧٢٥٣)، ومسلم في الموضع السابق (١٩٨٠) (٩).\nورواه البخاري (الموضع السابق) (٥٥٨٣)، وفي باب خدمة الصغار الكبار (٥٦٢٢)، ومسلم في الموضع السابق (١٩٨٠) (٥)، (٦)، والنسائي في الموضع السابق ٨/ ٢٨٧، والإمام أحمد ٣/ ١٨٣، ١٨٩ (١٢٨٨٨)، (١٢٩٧٣) كلهم من طريق سليمان التيمي.\nورواه البخاري في كتاب المظالم باب صب الخمر في الطريق (٢٤٦٤) ومسلم في الموضع السابق (١٩٨٠) (٣)، وأبو داود في كتاب الأشربة، باب في تحريم الخمر (٣٦٧٣)، والإمام أحمد ٣/ ٢١٧، ٢٢٧ (١٣٢٧٥)، (١٣٣٧٦) كلهم من طريق ثابت. ورواه البخاري في كتاب التفسير سورة المائدة، باب قوله: ﴿إِنَّمَا الْخَمْرُ﴾ (٤٦١٧)، ومسلم الموضع السابق (١٩٨٠) (٤) كلاهما من طريق عبد العزيز بن صهيب.\nورواه النسائي في الموضع السابق ٨/ ٢٨٨ (٥٥٤٣)، والإمام أحمد في \"مسنده\" ٣/ ١٨١ (١٢٨٦٩) من طريق حميد، كلهم عن أنس بمعناه.\n(١) في (ش): الخمور.\n(٢) في (أ): الأعاجيم.\n(٣) روى البخاري في كتاب الأشربة، باب الخمر من العنب وغيره (٥٥٨٠) من طريق ثابت عن أنس قال: حرمت علينا الخمر حين حرمت، وما نجد يعني: بالمدينة -خمر الأعناب إلا قليلًا، وعامة خمرنا البسر والتمر.","vol":"5","page":528},{"text":"تمسه النار (١). وفيه يروى عن ابن عمر: ليس بالفَضِيخ، ولكنه الفضُوخ (٢).\nودليلهم من السنة:\n[٤٨٧] ما أخبرنا عبد الله بن حامد الوزان (٣)، (قال: أنا) (٤) أحمد ابن محمد بن الحسن (٥)، قال: أنا أحمد (٦) بن محمد بن الصباح الدولابي (٧)، (قال: نا رَوْح بن عبادة) (٨)، قال: نا ابن جريج (٩)\n_________\n(١) \"غريب الحديث\" لأبي عبيد ١/ ٣٠٢.\n(٢) رواه الإمام أحمد في \"الأشربة\" (ص ٥٥) (١٢٣)، (ص ٥٨) (١٣٨، ١٤٠) (ص ٧٣) (٢٠٠) وابن أبي شيبة في \"مصنفه\" ٨/ ١٣٣ (٢٤٣٨٠) وذكره أبو عبيد في \"غريب الحديث\" ١/ ٣٠٢.\n(٣) عبد الله بن حامد، لم يذكر بجرح ولا تعديل.\n(٤) ساقطة من (ش).\n(٥) في (أ): الحسين.\nوهو: أحمد بن محمد بن الحسن أبو حامد بن الشرقي، ثقة، مأمون.\n(٦) كذا في جميع النسخ، وهو الصواب، وأما في (س): محمد.\n(٧) أحمد بن محمد بن الصباح المزني الدولابي أبو الحسين.\nذكره ابن حبان في \"الثقات\" وقال: حدثنا عنه أحمد بن محمد بن الشرقي يغرب.\nوقال الخطيب: حدث عن أبيه وعن روح بن عبادة، روى عنه أبو حامد الشرقي النيسابوري ومحمد بن مخلد الدوري.\n\"الثقات\" لابن حبان ٨/ ٤١، \"تاريخ بغداد\" للخطيب ٥/ ٣٤، \"الأنساب\" للسمعاني ٣/ ٥١٠ \"لسان الميزان\" لابن حجر ١/ ٣٠١.\n(٨) ما بين القوسين ساقط من (ش).\nوهو: روح بن عبادة بن العلاء بن حسان القيسي أبو محمد البصري ثقة فاضل.\n(٩) عبد الملك بن عبد العزيز بن جريج، ثقة، مدلس، وصرح بالسماع.","vol":"5","page":529},{"text":"قال: أخبرني موسى بن عقبة (١)، عن نافع (٢)، عن ابن عمر أن رسول الله - ﷺ - قال: \"كل مسكر خمر وكل مسكر حرام\" (٣)\n_________\n(١) موسى بن عقبة، ثقة.\n(٢) نافع مولى ابن عمر، ثقة ثبت.\n(٣) في (أ): كل مسكر حرام وكل مسكر خمر. وفي (ح): وكل خمر حرام.\n[٤٨٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل وأحمد بن محمد بن الصباح وثقه ابن حبان وقال: يغرب لكن الحديث صحيح من طرق أخرى.\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ٨/ ٤٩٣ عن محمد بن الحسين العلوي قال: أنبأنا أبو حامد الشرقي به.\nورواه مسلم في كتاب الأشربة، باب بيان أن كل مسكر خمر وأن كل خمر حرام (٢٠٠٣) (٧٤) عن إسحاق بن إبراهيم بكر بن إسحاق.\nورواه الإمام أحمد في \"مسنده\" ٢/ ٢٩ (٤٨٣٠)، وفي \"الأشربة\" (ص ٧٠) (١٨٩)، ومن طريقه النحاس في \"الناسخ والمنسوخ\" ١/ ٥٨٥ (١٣٤)، وابن عبد البر في \"التمهيد\" ١/ ٢٥٣، ورواه أبو عوانة في \"المسند\" ٥/ ١٠٣ (٧٩٥٧) عن الصنعاني، كلهم عن روح به.\nورواه مسلم في الموضع السابق (٢٠٠٣) (٧٤ مكرر)، والإمام أحمد في \"مسنده\" ٢/ ١٣٤ (٦١٧٩) كلاهما من طريق عبد العزيز بن المطلب عن موسى بن عقبة به. ورواه مسلم في الموضع السابق (٢٠٠٣) (٧٣)، وأبو داود في كتاب الأشربة باب النهي عن المسكر (٣٦٣٩)، والترمذي في كتاب الأشربة باب ما جاء في شارب الخمر (١٨٦١) وقال: حديث ابن عمر حديث حسن صحيح. ورواه النسائي في الأشربة باب إثبات اسم الخمر لكل مسكر ٨/ ٢٩٦ (٥٥٨٢، ٥٥٨٣، ٥٥٨٤، ٥٥٨٥)، والإمام أحمد في \"الأشربة\" (ص ٣٣) (٢٦)، (ص ٥١) (١٠٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ١٨٨ (٥٣٦٦)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٦، والدارقطني في \"السنن\" ٤/ ٢٤٨، والبيهقي في =","vol":"5","page":530},{"text":"[٤٨٨] وأخبرنا عبد الله بن حامد (١)، قال: أنا محمد بن يعقوب (٢)، قال: نا ابن عبد الحكم (٣)، قال: أنا ابن وهب (٤)، قال: أنا أبو معشر (٥)، عن موسى بن عقبة (٦)، عن سالم بن عبد الله (٧)، عن أبيه قال: قال رسول الله - ﷺ -: \"كل مسكر (خمر، وما) (٨) أسكر كثيره\n_________\n= \"السنن الكبرى\" ٨/ ٢٩٣، كلهم من طرق عن أيوب.\nورواه النسائي في الموضع السابق ٨/ ٢٩٧ (٥٥٨٦) والإمام أحمد في \"مسنده\" ٢/ ١٣٧ (٦٢١٨)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ١٩٢ (٥٣٦٨)، ١٢/ ١٩٦ (٥٣٧٥) والطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٦، والدارقطني في \"السنن\" ٤/ ٢٤٩، كلهم من طريق محمد بن عجلان ورواه مسلم في الموضع السابق ٣/ ١٥٨٨ (٢٠٠٣) (٧٥)، والإمام أحمد في \"مسنده\" ٢/ ١٦ (٤٦٤٥)، وفي (الأشربة\" (ص ٧٢) (٩٥)، وابن حبان في \"صحيه\" انظر \"الإحسان\" ١٢/ ١٧٧ (٥٣٥٤)، وابن الجارود في \"المنتقى\" انظر: \"غوث المكدود\" ٣/ ١٥١ (٨٥٧)، والدارقطني في \"السنن\" ٤/ ٢٤٩ والبيهقي في \"السنن الكبرى\" ٨/ ٢٩٣، كلهم من طرق عن عبيد الله بن عمر، كلهم عن نافع به.\n(١) عبد الله بن حامد الأصبهاني، لم يذكر بجرح ولا تعديل.\n(٢) محمد بن يعقوب أبو العباس الأصم، ثقة.\n(٣) محمد بن عبد الله بن عبد الحكم، ثقة.\n(٤) عبد الله بن وهب، ثقة، حافظ.\n(٥) نجيح بن عبد الرحمن السندي مولى بني هاشم أبو معشر المديني.\nضعيف، أسن واختلط. توفي سنة (١٧٠ هـ).\n\"الكامل\" لابن عدي ٧/ ٥٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٢١٤، \"تقريب التهذيب\" لابن حجر (٧١٠٠).\n(٦) موسى بن عقبة، إمام، ثقة.\n(٧) سالم بن عبد الله بن عمر، ثقة.\n(٨) في (ش): خمرًا ما.","vol":"5","page":531},{"text":"فقليله حرام\" (١).\n_________\n(١) [٤٨٨] الحكم على الإسناد:\nفي إسناده أبو معشر المديني ضعيف لكنه توبع وللحديث شواهد، فهو حسن لغيره.\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ٨/ ٢٩٦ عن أبي بكر أحمد بن الحسن القاضي وأبو زكريا بن أبي إسحاق قالا: ثنا أبو العباس به.\nورواه الإمام أحمد في \"مسنده\" ٢/ ٩١ (٥٦٤٨)، وفي \"الأشربة\" (ص ٤٤) (٧٤) عن هشام بن القاسم. ورواه ابن عدي في \"الكامل\" ٧/ ٥٥ من طريق سعيد بن منصور.\nوعزاه الزيلعي إلى إسحاق بن راهويه في \"مسنده\" عن أبي عامر العقدي. \"نصب الراية\" ٤/ ٣٠٤، ورواه أبو يعلى في \"مسنده\" ٩/ ٣٥٦ (٥٤٦٦) عن محمد بن بكار مختصرًا بذكر أوله. كلهم عن أبي معشر به.\nورواه النحاس في \"الناسخ والمنسوخ\" ١/ ٥٨٦ (١٣٨) عن أبي بكر البزار عن علي بن الحسين الدرهمي قال: حدثنا أنس بن عياض قال: حدثنا موسى بن عقبة به دون قوله: \"كل مسكر خمر\".\nوهذا إسناد حسن، فيه علي بن الحسين الدرهمي صدوق. \"تقريب التهذيب\" لابن حجر (٤٧١٦)، والبزار هو الحافظ، مصنف المسند المسمى: \"البحر الزخار\" قال الذهبي: صدوق مشهور.\n\"ميزان الاعتدال\" للذهبي ١/ ١٢٤، \"لسان الميزان\" لابن حجر ١/ ٢٣٧ وباقي الإسناد ثقات.\nورواه ابن ماجه في كتاب الأشربة، باب كل مسكر حرام (٣٣٨٧)، والطبراني في \"المعجم الكبير\" ١٢/ ٣١١ (١٣٢١٢، ١٣٢١٣) كلاهما من طريق يحيى الذماري. ورواه النسائي في كتاب الأشربة، باب ذكر الأخبار التي اعتل بها من أباح المسكر ٨/ ٣٢٤ (٥٧٠١) من طريق مقاتل بن حيان.\nورواه وكيع في \"أخبار القضاة\" ٣/ ٤٣ من طريق ابن شبرمة. ورواه الطبراني في =","vol":"5","page":532},{"text":"[٤٨٩] وأخبرنا عبد الله (١)، قال: أنا مكي بن عبدان (٢)، قال: نا عبد الرحمن بن بشر (٣)، قال: نا يحيى بن سعيد (٤)، عن مهدي بن ميمون (٥)، قال: أخبرني أبو عثمان، وهو عمر بن سالم\n_________\n= \"المعجم الكبير\" ١٢/ ٢٩٤ (١٣١٥٧)، وابن عدي \"الكامل\" ٥/ ٢٣٠ كلاهما من طريق بلال بن أبي بكر، كلهم عن سالم به بذكر أوله.\nورواه ابن ماجه في كتاب الأشربة باب ما أسكر كثيره فقليله حرام (٣٣٩٢)، وابن أبي حاتم في \"العلل\" ٢/ ٣٠، وابن عدي في \"الكامل\" ٣/ ٢١٢، كلهم من طريق زكريا بن منظور عن أبي حازم عن ابن عمر بنحوه مرفوعًا.\nقال البوصيري: هذا إسناد فيه زكريا بن منظور وهو ضعيف.\n\"مصباح الزجاجة\" ٢/ ١٩٨ (١١٧٨).\nوقال ابن حجر: في سنده ضعف وانقطاع. \"التلخيص الحبير\" ٤/ ٧٣، وللجزء الثاني من الحديث شواهد منها حديث جابر بن عبد الله - ﵁ -.\nرواه أبو داود في كتاب الأشربة باب النهي عن المسكر (٣٦٨١)، والترمذي في كتاب الأشربة، باب ما جاء ما أسكر كثيره فقليله حرام (١٨٦٥١) وقال: حديث حسن غريب. وابن ماجه في الموضع السابق (٣٣٩٣)، والإمام أحمد في \"مسنده\" ٣/ ٣٤٣ (١٤٧٠٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٢٠٢ (٥٣٨٢).\nوانظر بقية الشواهد في \"نصب الراية\" ٤/ ٣٠١ - ٣٠٥، \"التلخيص الحبير\" ٤/ ٧٣.\n(١) عبد الله بن حامد الأصبهاني، لم يذكر بجرح ولا تعديل.\n(٢) مكي بن عبدان، ثقة مأمون.\n(٣) عبد الرحمن بن بشر بن الحكم بن حبيب العبدي أبو محمد النيسابوري ثقة.\n(٤) يحيى بن سعيد القطان، ثقة، متقن.\n(٥) مهدي بن ميمون الأزدي المعولي مولاهم أبو يحيى البصري.\nثقة. توفي سنة (١٧١ هـ) أو (١٧٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٣٥، \"تهذيب التهذيب\" لابن حجر ٤/ ١٦٦، \"تقريب التهذيب\" لابن حجر (٦٩٣٢).","vol":"5","page":533},{"text":"الأنصاري (١)، عن القاسم (٢)، عن عائشة - ﵂ - عن رسول الله - ﷺ - قال: \"ما (٣) أسكر الفَرَق منه، فملء كفك (٤) منه (٥) حرام\" (٦).\n_________\n(١) عمرو وقيل: عمر بن سالم. وقيل: بن سلم -أو ابن سليم- الأنصاري أبو عثمان المدني ثم الخراساني.\nقال أبو عبيد الآجري: سألت أبا داود عن أبي عثمان الأنصاري؟ قال: هذا قاضي مرو، ثقة اسمه عمرو بن سالم. قلت: عمر بن سالم؟ قال: عمرو. وأحسن الثناء عليه مهدي بن ميمون. وقال أبو الحسن القطان: وأبو عثمان هذا لا تعرف حاله، وإن كان قاضيًا بمرو، لم أجد ذكره في مظان وجوده من مصنفات الرجال الرواة. وتعقبه صاحب \"التنقيح\" فقال: وثقه أبو داود، وذكره ابن حبان في \"الثقات\". وقال الذهبي: ثقة. وقال ابن حجر: مقبول. من الرابعة.\n\"أخبار القضاة\" لوكيع ٣/ ٣٠٦ \"الأسماء والكنى\" للدولابي ٢/ ٢٦، \"الثقات\" لابن حبان ٧/ ١٧٦، \"بيان الوهم والإيهام\" لابن القطان ٤/ ٦٠٦، \"تهذيب الكمال\" للمزي ٣٤/ ٦٩، \"الكاشف\" للذهبي (٦٧٣٤) \"نصب الراية\" للزيلعي ٤/ ٦٠٦، \"تهذيب الكمال\" للمزي ٣٤/ ٦٩، \"الكاشف\" للذهبي (٦٧٣٤)، \"نصب الراية\" للزيلعي ٤/ ٣٠٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٥٣، \"تقريب التهذيب\" لابن حجر (٨٢٣٩).\nقلت: هو ثقة.\n(٢) القاسم بن محمد بن أبي بكر، إمام ثقة.\n(٣) في (أ): من.\n(٤) في (ح): كفه. وفي (أ): الكف.\n(٥) ساقطة من (ح). وفي (ز): منها.\n(٦) [٤٨٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، والحديث قد ورد من طرق صحيحة عن مهدي بن ميمون.\nالتخريج: =","vol":"5","page":534},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه أبو داود في كتاب الأشربة، باب النهي عن المسكر (٣٦٨٧) عن مسدد وموسى بن إسماعيل. والترمذي في كتاب الأشربة، باب ما أسكر كثيره فقليله حرام (١٨٦٦) وقال: حديث حسن، من طريق هشام بن حسان.\nورواه الإمام أحمد في \"مسنده\" ٦/ ١٣١ (٢٤٩٩٢) وفي \"الأشربة\" (ص ٤٩) (٩٧)، عن عفان.\nورواه أيضا في \"مسنده\" ٦/ ٧٢ (٢٤٤٣٢) عن يحيى بن إسحاق.\nورواه إسحاق بن راهويه في \"مسنده\" مسند عائشة ٢/ ٣٩٨ (٩٤٩) وعنه ابن قتيبة في \"الأشربة\" (١٣١) عن المعتمر بن سليمان.\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٢٠٣ (٥٣٨٣) والنحاس في \"الناسخ والمنسوخ\" ١/ ٦٠٠ (١٥٣)، والدارقطني في \"السنن\" ٤/ ٢٥٥، والجوزقاني في \"الأباطيل والمناكير\" ٢/ ٢٣٧، (٦٣١) وقال: حديث صحيح. كلهم من طريق شيبان بن فروخ.\nورواه ابن أبي الدنيا في \"ذم المسكر\" (ص ٥٩) (١٩) والبيهقي في \"شعب الإيمان\" ٥/ ٦ (٥٥٧٥) كلاهما من طريق خالد بن خداش.\nورواه الطحاوي في \"شرح معاني الآثار\" ٤/ ٢١٦ من طريق سعيد بن منصور.\nورواه إسحاق بن راهويه في \"مسنده\" ٢/ ٣٩٩ (٩٥٢) من طريق عبد الله بن معاوية ٢/ ٤٠٠ (٩٥٢) عن أبي أسامة.\nورواه ابن الجارود في \"المنتقى\" ٣/ ١٥٤ (٨٦١) من طريق أبي عاصم. ورواه البيهقي في \"السنن الكبرى\" ٨/ ٢٩٦ من طريق محمد بن عبد الله بن أسماء، كلهم عن مهدي بن ميمون به بنحوه.\nورواه الإمام أحمد في \"مسنده\" ٦/ ٧١ (٢٤٤٢٣)، وإسحاق بن راهويه في \"مسنده\" مسند عائشة ٢/ ٤٠٠ (٩٥٢)، والدولابي في \"الأسماء والكنى\" ٢/ ٢٧، والدارقطني في \"السنن\" ٤/ ٢٥٥، كلهم من طريق الربيع بن صبيح.\nورواه الإمام أحمد في \"الأشربة\" (ص ٥٦) (٦)، (ص ٣٨) (٤٣) وإسحاق بن راهويه في \"مسنده\" مسند عائشة ٢/ ٣٩٩ (٩٥١)، والطبراني في \"المعجم =","vol":"5","page":535},{"text":"والفرق إناء يحمل (١) ستة عشر رطلًا (٢).\n[٤٩٠] حدثنا (٣) أبو الحسن (٤) محمد (٥) بن الحسين بن داود بن علي بن عيسى بن محمد بن القاسم بن زيد بن الحسن بن علي بن أبي طالب (٦) إملاء، قال: نا أبو بكر محمد بن علي بن أيوب بن\n_________\n= الأوسط\" ٩/ ١٣٠ (٩٣٢٧)، والدارقطني في \"السنن\" ٤/ ٢٥٤، والبيهقي في \"السنن الكبرى\" ٨/ ٢٩٦، كلهم من طريق ليث بن أبي سليم كلاهما عن أبي عثمان به بنحوه.\nورواه الدارقطني في \"السنن\" ٤/ ٢٥٠، ٢٥٥، من طريق عبيد الله بن عمر وعبد الرحمن بن القاسم كلاهما عن القاسم به بنحوه.\n(١) في (أ) زيادة: على.\n(٢) وهي اثنا عشر مدًّا، أو ثلاثة اصع عند أهل الحجاز، ويساوي (١٢٦١٧) لترًا. \"الناسخ والمنسوخ\" للنحاس ١/ ٦٠١، \"الصحاح\" للجوهري ٤/ ١٥٤٠ (فرق)، \"النهاية\" لابن الأثير ٣/ ٤٣٧ \"لسان العرب\" لابن منظور ١٠/ ٢٤٧ (فرق)، \"المكاييل والأوزان الإسلامية وما يعادلها في النظام المتري\"، لفالتر هنتس (ص ٦٤).\n(٣) في (ح) وأخبرنا.\n(٤) في (أ): الحسين.\n(٥) كذا في (ش)، (ح)، (أ) وهو الصواب. وأما في (س)، (ز): عمر.\n(٦) محمد بن الحسين بن داود ين على العلوي الحسيني أبو الحسن النيسابوري.\nروى عنه الحاكم والبيهقي، وأثنى عليه الحاكم، فقال: شيخ الأشراف في عصره، ذو الهمة العالية، والعبادة الظاهرة، والسجايا الطاهرة، وكان يسأل أن يحدث فلا يحدث، ثم في الآخر: عقدت له مجلس الإملاء، وانتقيت عليه ألف حديث، وكان يعد في مجلسه ألف محبرة. توفي سنة (٤٠١ هـ).\nقلت: قد صحح له البيهقي إسناد حديث رواه من طريقه فقال ٥/ ١٤٢: هذا إسناد =","vol":"5","page":536},{"text":"سلمويه (١)، قال: نا محمد بن يزيد (٢) السلمي (٣)، قال: نا أبو جابر محمد بن عبد الملك البصري (٤)، قال: نا أبو الغصن (٥)، قال:\n_________\n= صحيح.\n\"طبقات الشافعية\" لابن الصلاح ١/ ١٤٨، \"سير أعلام النبلاء\" للذهبي ١٧/ ٩٨، \"الوافي بالوفيات\" للصفدي ٢/ ٣٧٣.\n(١) محمد بن علي بن أيوب بن سلمويه.\nلم أظفر له بترجمة.\n(٢) كذا في (ش)، (ح)، (أ). وأما في (س): فرقد.\n(٣) محمد بن يزيد بن عبد الله السلمي أبو عبد الله النيسابوري.\nذكره ابن حبان في \"الثقات\"، وقال: يقال له: محمش، يروي عن يزيد بن هارون، ويعلي بن عبيد، وأبي نعيم، روى عنه أهل بلده، وكانت فيه دعابة. وقال الخطيب في ترجمة محمد بن حامد: ورد بغداد حاجًّا، وحدث بها عن محمد بن يزيد السلمي النيسابوري وغيره أحاديث منكرة. ثم روى الخطيب حديثًا من طريق محمد بن حامد قال: أنبأنا محمد بن يزيد بن عبد الله السلمي. . ثم قال الخطيب: محمد بن يزيد متروك الحديث.\n\"الثقات\" لابن حبان ٩/ ١٤٥، \"تاريخ بغداد\" للخطيب ٢/ ٢٨٨، \"لسان الميزان\" لابن حجر ٥/ ٤٢٩ - ٤٣٠.\n(٤) محمد بن عبد الملك الأزدي أبو جابر البصري.\nذكره ابن حبان في \"الثقات\" وقال أبو حاتم: أدركته .. وليس بقوي. توفي سنة (٢١١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٥، \"الثقات\" لابن حبان ٩/ ٦٤، \"ميزان الاعتدال\" للذهبي ٣/ ٦٣٢، \"لسان الميزان\" لابن حجر ٥/ ٢٦٦.\n(٥) دُجَين بن ثابت النضري اليربوعي أبو الغصن.\nقال أبو حاتم وأبو زرعة: ضعيف الحديث. وقال النسائي: ليس بثقة. وقال ابن معين: ليس حديثه بشيء. =","vol":"5","page":537},{"text":"قال لي (١) هشام بن عروة (٢): هل تشرب (٣) النبيذ (٤)؟ (قلت: نعم، والله إني لأشربه) (٥). قال: إن أبي (٦) حدثني، عن عائشة ﵂ أن رسول الله - ﷺ - قال: \"كل مسكر حرام أوله وآخره\" (٧).\n_________\n= \"تاريخ يحيى بن معين\" رواية الدوري ٤/ ٢٣٤، \"الضعفاء والمتروكين\" للنسائي (ص ١٧٤)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٤٤، \"لسان الميزان\" لابن حجر ٢/ ٤٢٨.\n(١) ساقطة من (ز).\n(٢) هشام بن عروة، ثقة.\n(٣) في (ز): شربت.\n(٤) في (ح): الخمر.\n(٥) في (أ): قلت: نعم، قال: والله إني لا أشربه.\n(٦) عروة بن الزبير، ثقة.\n(٧) [٤٩٠] الحكم على الإسناد:\nفي إسناده محمد بن أيوب لم أظفر له بترجمة، وفيه دجين بن ثابت ضعيف والحديث بلفظ نحوه صحيح من طرق أخرى.\nالتخريج.\nرواه ابن عدي في \"الكامل\" ١٣/ ١٠٧، من طريق علي بن الحسن الدرابجري. ورواه الدارقطني في \"المؤتلف والمختلف\" ٤/ ١٧٧٤، والدولابي في \"الأسماء والكنى\" ١/ ١٣٨ كلاهما من طريق إسحاق بن سيار النصيبي كلاهما عن أبي جابر محمد بن عبد الملك به. وليس عند الدارقطني: \"أوله وآخره\".\nوروى البخاري في كتاب الوضوء، باب لا يجوز الوضوء بالنبيذ ولا المسكر (٢٤٢) وفي كتاب الأشربة، باب الخمر من العسل وهو البتع (٥٥٨٥، ٥٥٨٦)، ومسلم في كتاب الأشربة، باب بيان أن كل مسكر خمر وأن كل خمر حرام (٢٠٠١)، وأبو داود في كتاب الأشربة، باب النهي عن المسكر (٣٦٨٢)، والنسائي في كتاب الأشربة باب تحريم كل شراب أسكر ٨/ ٢٩٧ - ٢٩٨ =","vol":"5","page":538},{"text":"وقال رسول الله - ﷺ -: \"إن من التمر لخمرًا، وإن من العنب لخمرًا، وإن من الزبيب لخمرًا، وإن من العسل لخمرًا، وإن من الحنطة لخمرًا، وإن من الشعير لخمرًا (وإن من الذرة لخمرًا) (١)، وأنا أنهاكم عن كل مسكر\" (٢).\n_________\n= (٥٥٩١ - ٥٥٩٤)، والترمذي في كتاب الأشربة، باب ما جاء في كل مسكر خمر (١٨٦٣) وقال: حديث حسن صحيح.\nوابن ماجه في كتاب الأشربة باب كل مسكر حرام (٣٣٨٦)، والإمام أحمد في \"مسنده\" ٦/ ٣٦، ٩٦، ١٩٠، ٢٢٥ (٢٤٠٨٢)، (٢٤٦٥٢)، (٢٥٥٧٢)، (٢٥٨٩١)، كلهم من طرق عن الزهري، عن أبي سلمة، عن عائشة ﵂ قالت: سئل رسول الله - ﷺ - عن البتع؟ فقال: \"كل شراب أسكر فهو حرام\". هذا لفظ البخاري.\n(١) من (ح)، (ز)، (أ).\n(٢) رواه أبو داود في كتاب الأشربة، باب الخمر مما هو؟ (٣٦٧٦، ٣٦٧٧)، والترمذي في كتاب الأشربة، باب ما جاء في الحبوب التي يتخذ منها الخمر (١٨٧٢)، وابن ماجه في كتاب الأشربة، باب مما يكون منه الخمر (٣٣٧٩)، والإمام أحمد في \"مسنده\" ٤/ ٢٦٧، ٢٧٣ (١٨٣٥٠)، (١٨٤٠٧)، وفي \"الأشربة\" (ص ٤٤) (٧٢)، وابن أبي شيبة في \"مصنفه\" ٨/ ٨٥ (٢٤١٢٥)، والنسائي في \"السنن الكبرى\" ٤/ ١٨١ (٦٧٨٧)، والنحاس في \"الناسخ والمنسوخ\" ١/ ٥٩٣ (١٤٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٢١٩ (٥٣٩٨)، والحاكم في \"المستدرك\" ٤/ ١٦٤ وقال: صحيح الإسناد، ولم يخرجاه. وقال الذهبي: السري تركوه. والبيهقي في \"السنن الكبرى\" ٨/ ٢٨٩، وابن عبد البر في \"التمهيد\" ١/ ٢٤٩، والواحدي في \"الوسيط\" ٢/ ٢٢٣ كلهم من طرق عن الشعبي عن النعمان بن بشير به مرفوعًا.\nوقال ابن حجر عن إسناد أبي داود: حسن.\n\"فتح الباري\" ١٠/ ٤٤.","vol":"5","page":539},{"text":"[٤٩١] وأخبرنا ابن فنجويه (١)، قال: أنا أحمد بن إسحاق (٢)، قال: أنا أحمد بن شعيب (٣) قال: أنا سويد (٤) قال: أنا عبد الله (٥)، عن ابن عون (٦)، عن (٧) ابن سيرين (٨) قال: جاء رجل إلى ابن عمر فقال: إن أهلنا ينبذون (٩) لنا شرابًا عشيًّا (١٠)، فإذا أصبحنا شربناه (١١)؟ فقال: أنهاك عن المسكر (١٢) قليله وكثيره، وأشهد الله عليك. (أنهاك عن المسكر قليله وكثيره، وأشهد الله ﷿ عليك. أنهاك عن المسكر قليله وكثيره، وأشهد الله ﷿ عليك) (١٣). إن أهل خيبر ينبذون شرابًا من كذا وكذا، يسمونه كذا وكذا، وهي\n_________\n(١) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، يروي الكثير من المناكير.\n(٢) أحمد بن محمد بن إسحاق أبو بكر السني، ثقة.\n(٣) أحمد بن شعيب أبو عبد الرحمن النسائي، الإمام، صاحب \"السنن\".\n(٤) سويد بن نصر، ثقة.\n(٥) عبد الله بن المبارك، ثقة، ثبت.\n(٦) في (أ): عوف.\nوهو: عبد الله بن عون البصري، ثقة، ثبت.\n(٧) ساقطة من (ش).\n(٨) محمد بن سيرين، ثقة، ثبت.\n(٩) في (ش)، (ح)، (ز): ينتبذون.\n(١٠) ساقطة من (ش).\n(١١) في (ح): شربنا.\n(١٢) في (ح): كل مسكر.\n(١٣) ما بين القوسين ساقط من (ح)، عليك ساقطة من (ش).","vol":"5","page":540},{"text":"الخمر (١)، وإن أهل فدك (٢) ينبذون (٣) شرابًا من كذا وكذا، يسمونه كذا وكذا، وهي الخمر، حتى عبد أربعة أشربة (٤) أحدها (٥) العسل (٦).\nوعن عكرمة قال: دخل النبي - ﷺ - على بعض (٧) أزواجه، وقد\n_________\n(١) في (ش): خمر.\n(٢) قرية بالحجاز أفاءها الله على رسوله - ﷺ - في سنة سبع صلحًا، وهي قرية من شرقي خيبر على واد يذهب شرقًا إلى وادي الرمة، وتعرف اليوم بالحائط.\n\"معجم البلدان\" لياقوت ٤/ ٢٣٨ \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٢٣٥).\n(٣) في (ش)، (ح): ينتبذون.\n(٤) في (ح): أشهر.\n(٥) في (أ): أحدهما.\n(٦) [٤٩١] الحكم على الإسناد:\nإسناده صحيح\nالتخريج:\nالحديث في \"سنن النسائي\" في الأشربة باب تحريم الأشربة المسكرة ٨/ ٢٩٦ (٥٥٨١)، وفي \"السنن الكبرى\" ٤/ ١٨٦ (٦٨٢٢).\nورواه ابن أبي شيبة في \"مصنفه\" ٨/ ٨٥ (٢٤١٢٨) عن يزيد بن هارون، عن ابن عون به بنحوه.\nورواه الإمام أحمد في \"الأشربة\" (ص ٦٦) (١٧٢، ١٧٣)، وعبد الرزاق في \"مصنفه\" ٩/ ٢٠٥ (١٦٩٤٦)، وابن حزم في \"المحلى\" ٧/ ٥٠٤، كلهم من طريق أبوب.\nورواه عبد الرزاق في \"مصنفه\" ٩/ ٢٢١ (١٧٠٠٣) من طريق هشام بن حسان، كلاهما عن ابن سيرين به بنحوه.\n(٧) ساقطة من (ح).","vol":"5","page":541},{"text":"نبذوا لصبي لهم في كوز؛ فأهرق (١) الشراب، وكسر الكوز (٢).\nوروى (٣) عبادة بن الصامت (٤) أن النبي - ﷺ - قال: \"ليستحلنَّ ناس أمتي الخمر باسم يسمونها\" (٥).\n_________\n(١) في (ش)، (ح): فهراق. وفي (أ): فأهراق.\n(٢) رواه عبد الرزاق في \"مصنفه\" ٩/ ٢٠٤ (١٦٩٤١) عن معمر عن عبد الكريم الجزري عن عكرمة به.\nوقال ابن حزم: واحتج من خالف هذا بما روينا من طريق عكرمة أن النبي - ﷺ - كسر كوزًا فيه شراب، وشق المشاعل يوم خيبر، وهي الزقاق، وهذا مرسل لا حجة فيه.\n\"المحلى\" ٧/ ٥١٨.\n(٣) في (ش): وروي عن.\n(٤) عبادة بن الصامت بن قيس بن أصرم بن فهر الخزرجي الأنصاري أبو الوليد.\nشهد العقبة الأولى، والثانية، وبدرًا، والمشاهد كلها، واستعمله النبي - ﷺ - على بعض الصدقات. وقال محمد بن كعب القرظي: هو أحد الذين جمعوا القرآن على عهد الرسول - ﷺ -. توفي سنة (٣٤ هـ)، وهو ابن اثنتين وسبعين سنة، وقيل: توفي أيام معاوية سنة (٤٥ هـ).\n\"معرفة الصحابة\" لأبي نعيم ٤/ ١٩١٩، \"الاستيعاب\" لابن عبد البر ٢/ ٨٠٢، \"أسد الغابة\" لابن الأثير ٣/ ١٠٦، \"الإصابة\" لابن حجر ٤/ ٢٧.\n(٥) في (ش)، (ح) زيادة: إياه.\nرواه ابن ماجه في الأشربة باب الخمر يسمونها بغير اسمها ٢/ ١١٢٣ (٣٣٨٥)، والإمام أحمد في \"مسنده\" ٥/ ٣١٨ (٢٢٧٠٩)، وابن أبي شيبة في \"مصنفه\" ٨/ ٨١ - ٨٢) (١٤١٠٩)، وابن أبي الدنيا في \"ذم المسكر\" (ص ٥٣) (٤٨)، والشاشي في \"مسنده\" ٣/ ٢١٠ (١٣٠٨)، كلهم من طريق بلال بن يحيى العبسي عن أبي بكر بن حفص عن ابن محيريز عن ثابت بن السمط عن عبادة بن الصامت به. قال ابن حجر: وسنده جيد. =","vol":"5","page":542},{"text":"وروي عنه - ﷺ - أنه قال: \"إن الخمر لم تحرم باسمها (١)، وإنما حرمت لعاقبتها، وكل شراب عاقبته كعاقبة الخمر فهو حرام\" (٢).\n_________\n= \"فتح الباري\" ١٠/ ٥١.\nورواه النسائي في كتاب الأشربة، باب منزلة الخمر ٨/ ٣١٢ (٥٦٥٨)، والإمام أحمد في \"مسنده\" ٤/ ٢٣٧ (١٨٠٧٣)، من طريق شعبة قال: سمعت أبا بكر بن حفص يقول: سمعت ابن محيريز يحدث عن رجل من أصحاب النبي - ﷺ - به.\nورواه عبد الرزاق في \"مصنفه\" ٩/ ٢٣٤ (١٧٠٥٥)، وابن أبي شيبة في \"مصنفه\" ٨/ ٨٤ (٢٤١٢٣) كلاهما من طريق الشيباني، عن أبي بكر بن حفص، عن ابن محيريز، عن النبي - ﷺ - به.\nوللحديث شواهد منها حديث أبي مالك الأشعري.\nرواه أبو داود في كتاب الأشربة باب في الداذي (٣٦٨٨)، والإمام أحمد في \"مسنده\" ٥/ ٤٣٢ (٢٢٩٠٠)، والبخاري في \"التاريخ الكبير\" ١/ ٣٠٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ١٦٠ (٦٧٥٨)، وابن أبي شيبة في \"مصنفه\" ٨/ ٨١ (٢٤١٠٨)، وابن ماجه في كتاب الفتن باب العقوبات (٤٠٢٠)، والطبراني في \"المعجم الكبير\" ٣/ ٢٨٣ (٣٤١٩)، والبيهقي في \"شعب الإيمان\" ٥/ ١٦ (٥٦١٥)، وفي \"السنن الكبرى\" ٨/ ٢٩٥.\nوانظر بقية الشواهد في \"فتح الباري\" لابن حجر ١٠/ ٥١ - ٥٢، و\"السلسلة الصحيحة\" للألباني ١/ ١٣٤ - ١٣٩ (٨٩، ٩٠).\n(١) في (ز): لاسمها.\n(٢) روى الدارقطني في \"السنن\" ٤/ ٢٥٦ من طريق عمر بن سعيد أبي حفص الدمشقي قال: نا سعيد، عن جعفر بن محمد -من ولد علي- عن بعض أهل بيته أنه سأل عائشة عن النبيذ؟ فقالت: يا بني إن الله لم يحرم الخمر لاسمها، وإنما حرمها لعاقبتها، وكل شراب يكون عاقبته كعاقبة الخمر فهو حرام كتحريم الخمر.\nوعزاه الزيلعي إلى الدارقطني وحده وقال: فيه مجهول.\n\"نصب الراية\" ٤/ ٢٩٦. =","vol":"5","page":543},{"text":"ويحكى (١) أن رجلًا من الحكماء (٢) قيل له: لم لا تشرب النبيذ؟ فقال: والله ما أرضى (٣) عقلي صحيحًا، فكيف أدخل عليه ما يفسده (٤).\nقوله تعالى: ﴿وَالْمَيْسِرِ﴾ يعني: القمار. قال ابن عباس: كان الرجل في الجاهلية يخاطر الرجل على أهله وماله، فأيهما قمر صاحبه ذهب بماله، وأهله، فأنزل الله ﷿ هذِه الآية (٥).\nفالميسر مفعل من قول القائل: يَسر لي الشيء؛ إذا وجب فهو (٦)\n_________\n= وفي السند أيضًا عمر بن سعيد أبو حفص الدمشقي، قال أبو حاتم: كتبت عنه، وطرحت حديثه.\nوقال النسائي: ليس بثقة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١١١، \"لسان الميزان\" لابن حجر ٤/ ٣٠٧.\n(١) في (ح): ويروى.\n(٢) في (ش)، (ح)، (ز): حكماء العرب.\n(٣) في (ح): أرى.\n(٤) في (ش): يفسد.\nرواه ابن أبي الدنيا في \"ذم المسكر\" (ص ٧٧) (٦٤)، ومن طريقه البيهقي في \"شعب الإيمان\" ٥/ ١٤ (٥٦٠٣).\n(٥) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٤٩) (٤٥١)، والطبري في \"جامع البيان\" ٢/ ٣٥٨ (٤١٢١)، والنحاس في \"الناسخ والمنسوخ\" ١/ ٦٢٨ (١٧٩)، والآجري في \"تحريم النرد والشطرنج\" (ص ١٦٦) (٤٤) من طريق علي بن أبي طلحة عنه.\nوعزاه السيوطي إلى ابن المنذر وابن أبي حاتم.\n\"الدر المنثور\" ١/ ٤٥٢.\n(٦) ساقطة من (س).","vol":"5","page":544},{"text":"يَيْسَرُ يَسَرًا ومَيْسرًا، والياسر: الواجب بقداح (١)، وجب ذلك أو مناحبة (٢) أو غيرهما، ثم قيل للقمار: ميسر، وللمقامر: ياسر، وَيسَر (٣). قال النابغة (٤):\nأو ياسِرٌ ذهب القداح بوفرِهِ ... أَسِفٌ تَآكله الصديق مُخَلَّعُ (٥)\nوقال الآخر (٦):\n_________\n(١) في (ش): بالقداح.\n(٢) في (ش): مباحة.\nالمناحبة: المخاطرة والمراهنة.\n\"النهاية\" لابن الأثير ٥/ ٥٧.\nوأثبت الشيخ أحمد شاكر في \"جامع البيان\" للطبري فتاحة.\n(٣) \"جامع البيان\" للطبري ٢/ ٣٥٧.\n(٤) ذكره الطبري وعزاه للنابغة. وقال الشيخ محمود شاكر: لم أجد هذا البيت في شعر النابغة الذبياني، ولست أدري أهو لغيره من النوابغ، أم هو لغيرهم. . وقوله مخلع: قد قمر مرة بعد مرة، فهلك ماله وفني. وقوله: تآكله الصديق: تناهبوه بينهم في الميسر، وهم أصدقاؤه، وذلك أشد لحزنه؛ لما يرى من سرورهم. \"جامع البيان\" للطبري ٤/ ٣٢١ - ٣٢٢.\n(٥) في (أ): مخيلع.\n(٦) في (ش): آخر.\nذكره الطبري دون نسبة لأحد. وقال الشيخ محمود شاكر: لم أعرف قائله. يقول الشاعر: إنه بات ليلته حزينًا، مطرقًا، فأخذ يقلب في كفيه قداحه متحسرًا على ما أصابه.\n\"حاشية جامع البيان\" للطبري ٤/ ٣٢١.","vol":"5","page":545},{"text":"فبت كأنني يَسَر غَبِينٌ ... يُقَلبُ بعد ما اختلع القداحا\nوقال مقاتل: سمي (١) ميسرًا؛ لأنهم كانوا يقولون: يَسِّروا لنا ثمن الجزور (٢). وكان أصل الميسر في الجزور، وذلك أن أهل الثروة من العرب كانوا (٣) يشترون جزورًا، وينحرونها، ويجزئونها أجزاءً.\nواختلفوا في عدد الأجزاء، فقال أبو عمرو عشرة (٤). وقال الأصمعي: ثمانية وعشرون (٥). ثم يستهمون (٦) عليها بعشرة قداح، ويقال لها: الأزلام والأقلام؛ لسبعة منها أنصباء وهي: الفذ، وله نصيب واحد، والتوأم، وله نصيبان، والرقيب وله ثلاثة (٧)، والحِلس وله أربعة، والنافس وله خمسة، والمسبل وله ستة، والمعلى وله سبعة، وثلاثة منها لا أنصباء لها، وهي: المنيح، والسفيح، والوغد. ثم يجعلون القداح في خريطة تسمى الرِّبابة، قال أبو ذؤيب:\nوكأنهن رِبَابة وكأنه ... يَسَر يفيض على القداح ويصدعُ\n_________\n(١) بعدها في (ح): بذلك.\n(٢) \"تفسيره\" ١/ ١١٢.\n(٣) في (أ): كان.\n(٤) بعدها في (أ): أجزاء.\n(٥) في (أ): وعشرين.\n(٦) في (ش)، (ح)، (أ): يسهمون.\n(٧) بعدها في (أ): أنصباء.","vol":"5","page":546},{"text":"ويَدَعون (١) الربابة على يدي رجل عدل عندهم (٢)، ويسمى المجيل والمفيض، ثم يحلها (٣)، ويخرج قدحًا (٤) منها باسم رجل منهم، فأيهم خرج سهمه أخذ نصيبه على قدر ما يخرج؛ فإن خرج له سهم (٥) واحد من هذِه الثلاثة التي لا انصباء لها، فاختلفوا فيه، فقال بعضهم: كان (٦) لا يأخذ شيئًا، ويغرم ثمن الجزور كله.\nوقال بعضهم: لا يأخذ شيئًا (٧)، ولا يغرم، ويكون ذلك القدح لغوًا، فيعاد سهمه ثانيًا.\nفهؤلاء الياسرون والأيسار، ثم يدفعون ذلك الجزور إلى الفقراء (٨)، ولا يأكلون منه شيئًا، وكانوا يفتخرون بذلك، ويذمون من لم يفعل ذلك منهم، ويسمونه البَرَم، قال متمم بن نويرة (٩):\n_________\n(١) في (ش)، (ح)، (أ): ويضعون.\n(٢) في (ش): منهم.\n(٣) في (ح): يجيلها. وفي (أ): يحيلها.\n(٤) من (ش)، (ح)، (أ).\n(٥) من (أ).\n(٦) ساقطة من (أ).\n(٧) من (أ).\n(٨) \"الميسر والقداح\" لابن قتيبة (ص ٥٦ - ١٥٤)، \"المحرر الوجيز\" لابن عطية ١/ ٢٩٣، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٥٢ - ٥٣، \"نظم الدرر في تناسب الآي والسور\" للبقاعي ٣/ ٢٤٢ - ٢٥٦، و\"الميسر والأزلام\" لعبد السلام هارون (ص ١٢ - ٥٤).\n(٩) هو متمم بن نويرة بن جمرة بن شداد اليربوعي التميمي.\nالبيت في \"المفضليات\" (ص ٢٦٥)، \"الكامل\" للمبرد ٢/ ٣٦٧، \"الميسر =","vol":"5","page":547},{"text":"ولا بَرَمًا تُهْدِي النساءُ لعرسِهِ ... إذا القِشعُ من بردِ الشتاء تقعقعًا\nفهذا أصل القمار الذي (١) كانت العرب تفعله (٢)، وإنما عنى الله تعالى بالميسر في هذِه الآية أنواع القمار كلها.\n[٤٩٢] أخبرنا عبد الله (٣) بن حامد (٤) قال: أنا محمد بن الحسن (٥)\n_________\n= والمقداح\" لابن قتيبة (ص ٤٥)، و\"الأمالي\" للقالي ١/ ١٩ والقشع: بيت من أدم. وقال أبو منصور الأزهري: القشع الذي في بيت متمم هو الشيخ الذي انقشع عنه لحمه من الكبر، فالبرد يؤذيه ويضر به.\n\"تهذيب اللغة\" للأزهري ١/ ١٧١ (قشع)، \"لسان العرب\" لابن منظور ١١/ ١٧٣ (قشع).\n(١) من (أ): وفي بقية النسخ: التي.\n(٢) في (ز) زيادة: في الجاهلية.\n(٣) في (ش)، (أ): أبو عبد الله.\n(٤) عبد الله بن حامد الأصبهاني، لم يذكر بجرح ولا تعديل.\n(٥) في (أ): الحسين.\nوهو: محمد بن الحسن.\nلم أتمكن من معرفته فلم يذكر في شيوخ عبد الله بن حامد ولا في تلاميذ بشر بن موسى وكثير من الرواة في هذِه الطبقة يسمى: محمد بن الحسن. ولعله الآتي، نسب إلى جده: محمد بن أحمد بن الحسن بن إسحاق بن الصَّوَّاف أبو علي البغدادي.\nقال ابن أبي الفوارس: كان ثقة مأمونًا. قال الدراقطني: ما رأت عيناي مثل أبي علي الصواف. توفي سنة (٣٥٩ هـ)، وله تسع وثمانون سنة.\n\"تاريخ بغداد\" للخطيب ١/ ٢٨٩، \"الأنساب\" للسمعاني ٣/ ٥٦١، \"سير أعلام النبلاء\" للذهبي ١٦/ ١٨٤.","vol":"5","page":548},{"text":"قال: نا بشر بن موسى (١)، قال: نا الحسن بن موسى الأشيب (٢)، عن شيبان بن عبد الرحمن (٣)، عن ليث (٤)، عن (٥) طاوس (٦) ومجاهد (٧) وعطاء (٨) أنهم قالوا: كل شيء فيه قمار فهو من الميسر (٩) حتى لعب الصبيان بالجوز والكعاب (١٠).\n_________\n(١) بشر بن موسى، ثقة.\n(٢) الحسن بن موسى الأشيب أبو علي البغدادي.\nثقة. توفي سنة (٢٠٩ هـ) أو (٢١٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٧، \"تاريخ بغداد\" للخطيب ٧/ ٤٢٦، \"تهذيب التهذيب\" لابن حجر ١/ ٤١٥ \"تقريب التهذيب\" لابن حجر (١٢٨٨).\n(٣) شيبان بن عبد الرحمن التميمي مولاهم النحوي أبو معاوية البصري، ثقة، صاحب كتاب.\n(٤) ليث بن أبي سليم بن زنيم القرشي مولاهم أبو بكر الكوفي، صدوق اختلط جدًّا ولم يتميز حديثه فترك.\n(٥) في (أ): و.\n(٦) طاوس بن كيسان، ثقة.\n(٧) في (ح): عن مجاهد.\nوهو: مجاهد بن جبر، ثقة.\n(٨) عطاء بن أبي رباح، ثقة.\n(٩) كذا في جميع النسخ. وأما في (س): اليسر.\n(١٠) الكعاب: فصوص النرد، واحدها كعب وكعبة.\n\"النهاية\" لابن الأثير ٤/ ١٧٩.\n[٤٩٢] الحكم على الإسناد:\nفي إسناده محمد بن الحسن لم أعرفه، وفيه ليث بن أبي سليم ضعيف.\nالتخريج:\nالحديث في جزء الحسن بن موسى الأشيب (ص ٧٤) (٥١) من رواية أبي علي =","vol":"5","page":549},{"text":"[٤٩٣] وأخبرنا (١) ابن فنجويه (٢)، (قال: نا عبيد الله بن محمد بن شنبهَ (٣)، قال: نا جعفر بن محمد الفريابي (٤»، قال: نا سويد بن\n_________\n= الصواف قال: حدثنا بشر بن موسى به.\nورواه عبد الرزاق في \"مصنفه\" ١٠/ ٤٦٧ (١٩٧٢٨)، وفي \"تفسير القرآن\" ١/ ٨٨، ومن طريقه رواه الطبري في \"جامع البيان\" ٢/ ٣٥٨، والبيهقي في \"السنن الكبرى\" ١٠/ ٢١٣ عن معمر.\nورواه ابن أبي الدنيا في \"ذم الملاهي\" (ص ٨٨) (١١٥) من طريق معمر.\nورواه ابن أبي شيبة في \"مصنفه\" ٨/ ٥٢٨ (٢٦٥٧٥)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٩٧ (٦٧٤٩) كلاهما من طريق سفيان الثوري.\nورواه الآجري في \"تحريم النرد والشطرنج\" (ص ١٦٣) (٤٢، ٤٣) من طريق المحاربي، ومحمد بن نفيل، وجرير. ورواه الطبري في \"جامع البيان\" ٢/ ٣٥٨ من طريق المعتمر كلهم عن ليث به بنحوه. لكن ورد في \"تفسير القرآن\" لعبد الرزاق، و\"جامع البيان\" للطبري الموضع الأول عن: مجاهد وسعيد.\nوفي \"مصنف عبد الرزاق\" و\"السنن الكبرى\" عن مجاهد، وفي \"تحريم النرد والشطرنج\" (٤١) عن: طاوس. وفي \"جامع البيان\" للطبري الموضع الثاني: عن عطاء وطاوس.\nوعزاه السيوطي إلى عبد بن حميد، وابن المنذر، وأبي الشيخ، كلهم من طريق ليث عن عطاء، وطاوس، ومجاهد.\n\"الدر المنثور\" ٢/ ٥٦٥.\n(١) في (ح) زيادة: الحسين بن محمد.\n(٢) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي. ثقة، يروي المناكير.\n(٣) عبيد الله بن محمد بن شنبة أبو أحمد القاضي، لم يذكر بجرح ولا تعديل.\n(٤) في (ز): الفراتي.\nوهو: جعفر بن محمد بن الحسن بن المستفاض أبو بكر الفريابي.\nقال الخطيب: كان أحد أوعية العلم، ومن أهل المعرفة، والفهم، طوف شرقًا وغربًا، ولقي أعلام المحدثين في كل بلد. . وكان ثقة، أمينًا، حجة. وقال أبو =","vol":"5","page":550},{"text":"سعيد (١) قال: نا أبو معاوية (٢)، عن إبراهيم الهجري (٣)، عن أبي\n_________\n= الوليد الباجي: ثقة، متقن، ولد سنة (٢٠٧ هـ)، وتوفي ببغداد في محرم سنة (٣٥١ هـ).\n\"تاريخ بغداد\" للخطيب ٧/ ١٩٩ \"الأنساب\" للسمعاني ٤/ ٣٧٦ \"تذكرة الحفاظ\" للذهبي ٢/ ٦٩٢ \"سير أعلام النبلاء\" للذهبي ١٤/ ٩٦.\nوما بين القوسين ساقط من (س).\n(١) سويد بن سعيد بن سهل أبو محمد الهروي الحدثاني الأنباري.\nقال عبد الله بن أحمد: عرضت على أبي أحاديث سويد عن ضمام، فقال لي: اكتبها كلها، فإنه صالح أو ثقة.\nوقال صالح بن محمد وأبو حاتم: صدوق.\nقال البخاري: فيه نظر، وكان قد عمي، فتلقن ما ليس من حديثه.\nوقال يحيى بن معين: لو كان لي فرس، ورمح لكنت أغزو سويد بن سعيد.\nوقال الخطيب: كان قد كف بصره في آخرة عمره فربما لقن ما ليس من حديثه، ومن سمع منه وهو بصير، فحديثه عنه حسن.\nوقال ابن حجر: تغير في آخر عمره بسبب العمى، فضعف بسبب ذلك، وكان سماع مسلم منه قبل ذلك في صحته.\nوقال أيضا: صدوق في نفسه إلا أنه عمي فصار يتلقن ما ليس من حديثه، فأفحش فيه ابن معين القول. توفي سنة (٢٤٠ هـ)، وقيل: (٢٣٩ هـ).\nوقال أبو حاتم: وكان يدلس يكثر من ذلك. يعني: التدليس.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٤٠، \"المجروحين\" لابن حبان ١/ ٣٥٢، \"الكامل\" لابن عدي ٣/ ٤٢٨، \"تاريخ بغداد\" للخطيب ١٢/ ٣٢٨، \"تهذيب الكمال\" للمزي ١٢/ ٢٤٧، \"جامع التحصيل\" للعلائي (ص ١٥٦)، \"تهذيب التهذيب\" لابن حجر ٢/ ١٣٣، \"التقريب\" (٢٦٩٠)، \"تعريف أهل التقديس\" لابن حجر (ص ١٦٥).\n(٢) محمد بن خازم أبو معاوية، ثقة من أثبت الناس في الأعمش.\n(٣) كذا في جميع النسخ وهو الصواب. وأما في (س): الجهني. =","vol":"5","page":551},{"text":"الأحوص (١) عن عبد الله قال: قال رسول الله - ﷺ -: \"إياكم (وهذين الكعبين المشئومين) (٢) فإنهما من ميسر العجم\" (٣).\n_________\n= وهو: إبراهيم بن مسلم العبدي الهجري أبو إسحاق الكوفي، لين الحديث، يرفع موقوفات.\n(١) عوف بن مالك بن نضلة الجشمي أبو الأحوص الكوفي.\nثقة. قتلته الخوارج في ولاية الحجاج على العراق.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٣٧، \"تقريب التهذيب\" لابن حجر (٥٢١٧).\n(٢) في (ش)، (ح)، (ز): وهاتين الكعبتين المشئومتين.\n(٣) [٤٩٤] الحكم على الإسناد.\nفي إسناده ابن شنبة لم أجد فيه جرحًا ولا تعديلًا وفيه إبراهيم الهجري لين الحديث، وروي بإسناد صحيح عن ابن مسعود موقوفًا وله شواهد.\nالتخريج:\nرواه ابن عدي في \"الكامل\" ١/ ٢١٣، ومن طريقه البيهقي في \"شعب الإيمان\" ٥/ ٢٣٨ (٦٥٠١)، عن جعفر الفريابي به بنحوه.\nورواه الإمام أحمد في \"مسنده\" ١/ ٤٤٦ (٤٢٦٣)، من طريق عاصم بن علي.\nورواه ابن أبي الدنيا في \"ذم الملاهي\" (ص ٦٨) (٧٧)، ومن طريقه رواه البيهقي في \"السنن الكبرى\" ١٠/ ٢١٥ من طريق زياد بن عبد الله البكائي، كلاهما عن إبراهيم الهجري به بنحوه.\nقال الهيثمي: رواه أحمد، والطبراني، ورجال الطبراني رجال الصحيح.\n\"مجمع الزوائد\" ٨/ ١١٣.\nقلت: الذي يظهر أن الطبراني أخرج رواية عبد الملك بن عمير الموقوفة التالية.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٠ (٢٠٥٣) من طريق سفيان بن عيينة.\nورواه البيهقي في \"السنن الكبرى\" ١٠/ ٢١٥ من طريق جعفر بن عون كلاهما عن إبراهيم بن الهجري به موقوفًا. =","vol":"5","page":552},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه البخاري في \"الأدب المفرد\" (ص ٤٣٤) (١٢٧٠)، وابن أبي شيبة في \"مصنفه\" ٨/ ٥٢٤ (٢٦٥٥٥)، وابن أبي الدنيا في \"ذم الملاهي\" (ص ٦٩) (٧٨، ٧٩)، والطبري في \"جامع البيان\" ٢/ ٢٥٧ - ٢٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٠ (٢٠٥٣)، والآجري في \"تحريم النرد والشطرنج\" (ص ١٥٧) (١٨، ١٩)، والبيهقي في \"شعب الإيمان\" ٥/ ٢٣٨ (٦٥٠٣)، كلهم من طرق عن عبد الملك بن عمير.\nورواه عبد الرزاق في \"مصنفه\" ١٠/ ٤٦٦ (١٩٧٢٧)، وفي \"تفسيره\" ١/ ٨٨، والطبري ٤/ ٣٥٨، والخرائطي في \"مساوئ الأخلاق\" (ص ٢٦٠) (٧٤٩)، والبيهقي في \"شعب الإيمان\" ٥/ ٢٣٨ (٦٥٠٢) كلهم من طرق عن يزيد بن أبي زياد كلاهما عن أبي الأحوص به موقوفًا.\nوهذا إسناد صحيح عبد الملك بن عمير: ثقة، تقدم عند تفسير الآية ١٨٥.\nوقال البيهقي: رفعه البكائي عن إبراهيم وسويد عن أبي معاوية عن إبراهيم، والمحفوظ موقوف.\n\"السنن الكبرى\" ١٠/ ٢١٥.\nوللحديث شواهد منها:\n١ - حديث أبي موسى الأشعري.\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٠ (٢٠٥٢)، وفي \"العلل\" ٢/ ٢٩٧، والآجري في \"تحريم النرد والشطرنج\" (ص ١١٧) (١٣).\nوعزاه الهيثمي في \"مجمع الزوائد\" ٨/ ١١٣ إلى الطبراني، وعزاه السيوطي في \"الدر المنثور\" ٢/ ٥٦٣ إلى ابن مردويه.\nوفي إسناده علي بن يزيد، ضعيف.\n\"تقريب التهذيب\" لابن حجر (٤٨١٧).\nقال أبو حاتم: هذا حديث باطل من علي بن يزيد، وعثمان لا بأس به.\n\"علل الحديث\" ٢/ ٢٩٨.\n٢ - حديث سمرة بن جندب. =","vol":"5","page":553},{"text":"[٤٩٤] (وبه عن الفريابي (١)، قال: نا قتيبة (٢)، قال: نا حاتم بن إسماعيل) (٣)، عن جعفر بن محمد (٤)، عن أبيه (٥)، أن عليًّا - ﵁ - قال في\n_________\n= رواه الآجري في \"تحريم النرد والشطرنج\" (ص ١٢٥) (١٦)، والبيهقي في \"شعب الإيمان\" ٥/ ٢٣٨ (٦٥٠٤).\nوعزاه السيوطي إلى ابن مردويه.\n\"الدر المنثور\" ٢/ ٥٦٣.\n(١) في (ز): الفراتي.\nوهو: جعفر بن محمد الفريابي، ثقة، حجة.\n(٢) قتيبة بن سعيد، ثقة، ثبت.\n(٣) في (ح): وبإسناده.\nوهو: حاتم بن إسماعيل الحارثي مولاهم أبو إسماعيل الكوفي ثم المدني.\nقال ابن سعد، والعجلي، ويحيى بن معين: ثقة. وذكره ابن حبان في \"الثقات\" وقال الإمام أحمد: هو أحب إلى من الدراوردي، وزعموا أن حاتمًا فيه غفلة، إلا أن كتابه صالح. وقال النسائي: ليس به بأس. ونقل الذهبي في \"الميزان\" أن النسائي قال فيه: ليس بالقوي. وقال علي بن المديني: روى عن جعفر عن أبيه أحاديث مراسيل أسندها. قال ابن حجر: قلت: احتج به الجماعة، لكن لم يكثر له البخاري، ولا أخرج له من روايته عن جعفر شيئًا، بل أخرج ما توبع عليه من روايته عن غير جعفر. وقال الذهبي: ثقة، مشهور، صدوق. وقال ابن حجر: صحيح الكتاب. صدوق يهم. توفي سنة (١٨٦ هـ) أو (١٨٧ هـ).\n\"تاريخ يحيى بن معين\" رواية الدارمي (ص ٥٩)، \"الجرح والتعديل\" لابن أبي حاتم ١٧/ ٢٥٨، \"الثقات\" لابن حبان ٨/ ٢١٠، \"ميزان الاعتدال\" للذهبي ١/ ٤٢٨، \"تهذيب التهذيب\" لابن حجر ١/ ٣٢٣، \"هدي الساري\" لابن حجر (ص ٣٩٥)، \"تقريب التهذيب\" لابن حجر (٩٩٤).\nقلت: هو صدوق صحيح الكتاب، والصدوق: من خف ضبطه قليلًا.\n(٤) جعفر بن محمد الصادق، صدوق.\n(٥) محمد بن علي الباقر، ثقة.","vol":"5","page":554},{"text":"النرد والشطرنج: هي (١) من (٢) الميسر (٣).\n[٤٩٥] وأخبرنا أبو عبد الله الثقفي (٤)، قال: نا أبو بكر (بن مالك) (٥) القَطِيعي (٦)، قال: نا عبد الله بن أحمد بن حنبل (٧)، قال:\n_________\n(١) في (ز): هما.\n(٢) ساقطة من (ش).\n(٣) [٤٩٢] الحكم على الإسناد:\nفي إسناده ابن شنبة لم أجد فيه جرحًا ولا تعديلًا، وهو منقطع محمد بن علي لم يدرك جد أبيه علي بن أبي طالب.\nالتخريج:\nرواه ابن أبي شيبة في \"مصنفه\" ٨/ ٥٢٤ (٢٦٥٥٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩١ (٢٠٥٤)، ٤/ ١١٩٧ (٦٧٤٩) من طريق عبيس بن مرحوم، كلاهما عن إسماعيل بن حاتم به بنحوه، وليس عند ابن أبي حاتم \"النرد\".\nورواه البيهقي في \"السنن الكبرى\" ١٠/ ٢١٢، وذكره في \"الآداب\" (ص ٢٥٣) من طريق سليمان بن بلال، عن جعفر بن محمد، عن أبيه وليس عنده النرد.\nقال البيهقي: هذا مرسل، ولكن له شواهد.\n\"السنن الكبرى\" ١٠/ ٢١٢.\nوقال ابن حجر: أخرجه ابن أبي حاتم، والبيهقي، والثعلبي. . وهو منقطع.\n\"الكشاف\" ١/ ٢٦٢.\n(٤) في (ح) زيادة: الدينوري.\nوهو: الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، له مناكير.\n(٥) من (ش)، (ح).\n(٦) أحمد بن جعفر بن حمدان أبو بكر القطيعي، ثقة اختلط في آخر عمره.\n(٧) عبد الله بن أحمد بن محمد بن حنبل الشيباني أبو عبد الرحمن البغدادي، ثقة.","vol":"5","page":555},{"text":"حدثني (١) أبي (٢) قال: نا (ابن نمير (٣) قال: نا حفص (٤)، عن (٥) عبيد الله (٦)، عن القاسم بن محمد (٧) قال) (٨): كل شيء ألهى (٩) عن ذكر الله وعن الصلاة فهو ميسر (١٠).\n_________\n(١) في (ش)، (ح)، (أ): نا.\n(٢) أحمد بن حنبل، إمام، ثقة.\n(٣) محمد بن عبد الله بن نمير الخارفي الهمداني أبو عبد الرحمن الكوفي.\nثقة، حافظ، فاضل. توفي سنة (٢٣٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٠٧، \"تهذيب الكمال\" للمزي ٢٥/ ٥٦٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٦١٨، \"تقريب التهذيب\" لابن حجر (٦٠٥٣).\n(٤) حفص بن غياث، ثقة.\n(٥) في (ش): بن.\n(٦) عبيد الله بن عمر، ثقة، ثبت.\n(٧) القاسم بن محمد، إمام، ثقة.\n(٨) في (أ): ابن نمير ثنا جعفر عن عبد الله بن محمد قال.\n(٩) في (أ): أنهى.\n(١٠) [٤٩٥] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"الزهد\" للإمام أحمد (ص ٣٠٨) (١١٨٦) لكنه من زوائد عبد الله، وقد رواه عن ابن نمير به.\nورواه ابن أبي الدنيا في \"ذم الملاهي\" (ص ٧٩) (٩٧)، ومن طريقه البيهقي في \"شعب الإيمان\" ٥/ ٢٤٢ (٦٥١٩)، ورواه الآجري في \"تحريم النرد والشطرنج\" (ص ١٣٦) (٢٥) كلاهما من طريق أبي معاوية.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٩٧ (٦٥٧٠) كلاهما من طريق يحيى بن عبد الله بن سالم. =","vol":"5","page":556},{"text":"قال الله ﷿: ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ﴾ أي (١): وزر كبير (٢) من: المخاصمة، والمشاتمة، وقول الفحش، والزور وزوال العقل، والمنع من الصلاة، واستحلال مال الغير بغير الحق (٣).\nوقرأ أهل الكوفة إلا عاصمًا (٤) (كثير) بالثاء. وقرأ الباقون بالباء (٥). واختاره أبو عبيد (٦) وأبو حاتم لقوله (٧) ﷿: ﴿وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا﴾ ولقوله: ﴿حُوبًا كَبِيرًا﴾ (٨).\n﴿وَمَنَافِعُ لِلنَّاسِ﴾ وهي ما كانوا يصيبونها في الخمر من التجارة،\n_________\n= ورواه ابن أبي حاتم ٢/ ٣٩١ (٢٠٥٦) من طريق عبد الله بن عمر.\nورواه الآجري في \"تحريم النرد والشطرنج\" (ص ١٤٧) (٢٧، ٢٨) من طريق ابن نمير الأب، ومحمد بن عبيد، ومحمد بن المعلى كلهم عن عبيد الله بن عمر به بنحوه.\nوعزاه السيوطي إلى عبد بن حميد.\n\"الدر المنثور\" ٢/ ٥٦٤.\n(١) ساقطة من (ح)، (ز)، (أ).\n(٢) في (ح): كثير.\n(٣) في (ح) حقه. وفي (ز): حق.\n(٤) في (ح): عاصم.\n(٥) \"السبعة\" لابن مجاهد (ص ١٨٢)، \"الحجة\" لابن زنجلة (ص ١٣٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٧.\n(٦) كذا في (ش)، (ح)، (ز) وهو الصواب. وأما في (س): أبو عبيدة.\n(٧) في (أ): كقوله.\n(٨) النساء: ٢.","vol":"5","page":557},{"text":"واللذة عند شربها، كقول الأعشى:\nلنا من ضُحَاها خُبْثُ نفسٍ وكَأْبةٌ ... وذكرى هموم ما تَغِبُّ (١) أذاتُهَا (٢)\nوعند العشاء طيب نفسٍ (٣) ولذةٍ ... ومال كثير عَدَّةٌ نَشَوَاتُها\nومنفعة الميسر ما يصاب من القمار ويرتفق به الفقراء.\n﴿وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا﴾ قال المفسرون: إثم الخمر هو أن الرجل يشرب فيسكر، فيؤذي الناس، وإثم الميسر أن يقامر الرجل، فيمنع الحق ويظلم (٤)، قال الربيع والضحاك: المنافع قبل التحريم، والإثم بعد التحريم (٥).\nقوله (﷿) (٦): ﴿وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ﴾ الآية (٧). وذلك أن رسول الله - ﷺ - حثهم على الصدقة، ورغبهم فيها من غير عزم، فقالوا: يا رسول الله ماذا ننفق، وعلى من نتصدق؟ فأنزل الله ﷿:\n_________\n(١) في هامش (ز): تعد.\n(٢) البيتان في \"ديوانه\" (ص ٨٥)، وفي \"الأشربة\" لابن قتيبة (ص ١٩٨)، و\"جامع البيان\" للطبري ٢/ ٣٥٩.\n(٣) في (أ): عيش.\n(٤) وهو قول السدي رواه الطبري في \"جامع البيان\" ٢/ ٣٥٩ ورجحه.\n(٥) رواه عنهما الطبري في \"جامع البيان\" ٢/ ٣٦١ وذكره عن الضحاك النحاس في \"معاني القرآن\" ١/ ١٧٤.\n(٦) ساقطة من (ش)، (ح).\n(٧) ساقطة من (أ).","vol":"5","page":558},{"text":"﴿وَيَسْأَلُونَكَ﴾ (١) يا محمد ﴿مَاذَا يُنْفِقُونَ﴾ يعني (٢) أيَّ شيء ينفقون؟ و(ما) للاستفهام.\n﴿قُلِ الْعَفْوَ﴾ قرأ الحسن (٣)، وقتادة، وابن أبي (٤) إسحاق، وأبو عمرو (قل العفوُ) رفعًا (٥)،\n_________\n(١) \"تفسير مقاتل\" ١/ ١٠٧، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٦١، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٤٦، \"لباب النقول في أسباب النزول\" لابن حجر (ص ٤٢).\nوروى ابن إسحاق في \"السيرة\" كما عزاه إليه السيوطي. \"الدر المنثور\" ١/ ٤٥٣، ومن طريقه رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٣٨١ (٢٠٠٦) عن محمد بن أبي محمد، عن عكرمة -أو سعيد بن جبير- عن ابن عباس أن نفرًا من أصحاب النبي - ﷺ - حين أمروا بالنفقة في سبيل الله أتوا النبي - ﷺ -، فقالوا: يا نبي الله، إنا لا ندري ما هذِه النفقة التي أمرتنا بها في أموالنا، فما ننفق منها؟ فأنزل الله ﷿ ﴿وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ﴾.\nوهذا إسناد ضعيف محمد بن أبي محمد الأنصاري مجهول.\nوقد روى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٣ (٢٠٦٨) عن يحيى بن أبي كثير أنه بلغه أن معاذ بن جبل وثعلبة أتيا رسول الله - ﷺ - فقالا: يا رسول الله، إن لنا أرقاء وأهلين فما ننفق من أموالنا؟ فأنزل الله ﷿ ﴿وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ﴾. قال ابن حجر: إسناده صحيح إلى يحيى بن أبي كثير.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٤٦، لكنه منقطع أو معضل.\n(٢) ساقطة من جميع النسخ. وفي (أ): أي.\n(٣) في (أ): الضحاك.\n(٤) زيادة من (ش)، (ح).\n(٥) في (ش)، (ح): بالرفع.\n\"السبعة\" لابن مجاهد (ص ١٨٢) (٧٣)، \"الكامل في القراءات الخمسين\" للهذلي (١٦٩ أ)، \"إعراب القرآن\" للنحاس ١/ ٣٠٩، \"الجامع\" للقرطبي ٣/ ٦١.","vol":"5","page":559},{"text":"واختاره (١) محمد بن عيسى (٢) على معنى الذين (٣) ينفقون هو العفو؛ دليله قوله ﷿: ﴿وَإِذَا قِيلَ لَهُمْ مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا أَسَاطِيرُ الْأَوَّلِينَ (٢٤)﴾ (٤). وقرأ الآخرون بالنصب، واختاره أبو عبيد وأبو حاتم على معنى قل: أنفقوا العفو (دليله قوله ﷿: ﴿وَقِيلَ لِلَّذِينَ اتَّقَوْا مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا خَيْرًا﴾ (٥» (٦) واختلفت (٧) أقاويل أهل التأويل في معنى العفو، فقال عبد الله بن عمر (٨)\n_________\n(١) في (ش): وأجازه.\n(٢) محمد بن عيسى بن إبراهيم بن رزين التيمي أبو عبد الله الأصبهاني.\nإمام في القراءات، وكان رأسًا في النحو. قال أبو زرعة: ما رأيت أحدًا أعلم منه في فنه.\nوقال أبو حاتم: صدوق. توفي سنة (٢٥٣ هـ)، وقيل غير ذلك.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٩، \"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ١٧٩ \"معرفة القراء الكبار\" للذهبي ١/ ٢٢٣، \"غاية النهاية\" لابن الجزري ٢/ ٢٢٣.\n(٣) في (ز): الذي.\n(٤) النحل: ٢٤.\n(٥) النحل: ٣٠.\n(٦) من (أ).\n\"معاني القرآن\" للأخفش ١/ ٣٦٧ - ٣٦٨ \"الحجة\" لابن زنجلة ١/ ١٣٣ - ١٣٤، \"إعراب القرآن\" للنحاس ١/ ٣٠٩، \"الحجة في القراءات السبع\" لابن خالويه (ص ٩٦).\n(٧) كذا في (ح)، (ز). وأما في (س)، (ش)، (أ): واختلف.\n(٨) في جميع النسخ: عمرو، والمثبت من (أ).\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٣، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٢٩٢ عن عبد الله بن عمر.","vol":"5","page":560},{"text":"ومحمد بن كعب (١)، وقتادة (٢)، وعطاء (٣)، والسدي (٤)، وابن أبي ليلى (٥): هو ما فضل من المال عن العيال، وهي (٦) رواية مقسم عن ابن عباس (٧).\nوقال الحسن: هو أن لا تجهد (٨) مالك في النفقة ثم تقعد تسأل\n_________\n(١) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٦١.\n(٢) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٨٩، والطبري في \"جامع ٢/ ٣٦٤، ٣٦٥، ٤/ ٢٣٩ (٤١٦٨)، وذكره ابن أبي حاتم في \"جامع البيان\" ٢/ ٣٩٣.\n(٣) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٣٨ (٣٦٤)، والطبري في \"جامع البيان\" ٢/ ٣٦٤.\nوعزاه السيوطي إلى عبد بن حميد.\n\"الدر المنثور\" ١/ ٤٥٣.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٣.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٣٦٤ وذكره ابن أبي حاتم في \"تفسير العظيم\" ٢/ ٣٩٣.\n(٥) محمد بن عبد الرحمن بن أبي ليلى الكوفي صدوق سيئ الحفظ.\n(٦) في (أ): وهو.\n(٧) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٣٨ (٣٦٥)، والطبري في \"جامع البيان\" ٢/ ٣٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٣ (٢٠٦٩)، والنحاس في \"الناسخ والمنسوخ\" ١/ ١٣٣ (١٨٤)، والطبراني في \"المعجم الكبير\" ١١/ ٣٠٥ (١٢٠٧٥)، والبيهقي في \"شعب الإيمان\" ١/ ٢٣٤ (٣٤١٥).\nوعزاه السيوطي إلى وكيع، وعبد بن حميد، وابن المنذر.\n\"الدر المنثور\" ١/ ٤٥٣.\n(٨) في (أ): لا تجهز.","vol":"5","page":561},{"text":"الناس (١).\nوقال الوالبي عن ابن عباس: (ما لا يتبين) (٢) في أموالكم (٣).\nوقال مجاهد: صدقة (٤) عن (٥) ظهر غنى (٦).\nوقال عمرو بن دينار وعطاء: الوسط من النفقة ما لم يكن إسرافًا (ولا إقتارًا) (٧). وقال الضحاك (٨): الطاقة (٩).\nوقال العوفي عن ابن عباس: يقول (١٠) (ما أتوك به من شيء\n_________\n(١) رواه حميد بن زنجويه في \"الأموال\" ٣/ ١٢٣٤ (٢٣٥٠) والطبري في \"جامع البيان\" ٢/ ٣٦٥.\nوعزاه السيوطي إلى عبد بن حميد. \"الدر المنثور\" ١/ ٤٥٣.\nوذكره النحاس في \"الناسخ والمنسوخ\" ١/ ٦٣٤ (١٨٦).\n(٢) في (أ): ما تبين.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٣٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٤ (٢٠٧٣)، والنحاس في \"الناسخ والمنسوخ\" ١/ ٦٣١ (١٨١).\nوعزاه السيوطي إلى ابن المنذر.\n\"الدر المنثور\" ١/ ٤٥٣.\n(٤) ساقطة من (أ).\n(٥) في (ش): على.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٣٦٥ وذكره مكي بن أبي طالب في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٦٩).\n(٧) في (ش): وإلا اقتدارًا.\nقول عطاء رواه الطبري في \"جامع البيان\" ٢/ ٣٦٥.\n(٨) كذا في (ح)، (أ)، وفي باقي النسخ: ضحاك.\n(٩) ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٧٣ دون عزو لأحد.\n(١٠) ساقطة من (أ).","vol":"5","page":562},{"text":"من) (١) قليل وكثير (٢) فاقبله منهم (٣). وقال طاوس وعطاء الخراساني (٤): ما عفا ويسر (٥)، والعفو اليسر من كل شيء (٦).\nوقال الربيع (٧): العفو: الطيب يقول: أفضل مالك وأطيبه (٨). وكلها متقاربة في المعنى.\nوأصل العفو في اللغة: الزيادة والكثرة (٩)، قال الله تعالى: ﴿حَتَّى عَفَوْا﴾ (١٠) أي: كثروا، وقال النبي - ﷺ -: \"أعفوا اللحى\" (١١)، قال\n_________\n(١) في (أ). ما أتاك من.\n(٢) في (ش)، (ح): أو كثير.\n(٣) رواه الطبري في \"جامع البيان\" ٤/ ٣٦٥، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٣٧).\n(٤) عطاء بن أبي مسلم واسمه ميسرة وقيل غير ذلك، أبو عثمان البلخي الخراساني.\n(٥) في (أ): وتيسر.\n(٦) قول طاوس رواه حميد بن زنجويه في \"الأموال\" ٣/ ١٢٣٤ (٢٣٥٠)، والطبري في \"جامع البيان\" ٢/ ٣٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٣ (٢٠٧٠) وذكره النحاس في \"معاني القرآن\" ١/ ١٧٥.\nوقول عطاء الخراساني ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٣ ضمن أصحاب الرأي الأول وهو أن العفو هو ما يفضل من المال عن العيال.\n(٧) كذا في (أ)، وفي باقي النسخ: ربيع.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٣٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٣ (٢٠٧١).\n(٩) \"جامع البيان\" للطبري ٣/ ٣٦٦، \"معاني القرآن\" للزجاج ١/ ٢٩٣، \"تهذيب اللغة\" للأزهري ٣/ ٢٢٥ (عفو)، \"الأشباه والنظائر\" للثعالبي (ص ٢٠٥).\n(١٠) الأعراف: ٩٥.\n(١١) رواه البخاري في كتاب اللباس، باب إعفاء اللحى (٥٨٩٣)، ومسلم في كتاب =","vol":"5","page":563},{"text":"الشاعر (١):\nولكنا نُعضُّ السيف منها ... بأَسْوُقِ عافيات الشحم كُومِ\nأي (٢): كثيرات الشحوم (٣). والعفو أيضًا ما يغمض الإنسان فيه، فيأخذه أو يعطيه (٤) سهلًا بلا تكلف من قول العرب: خذ ما عفا (٥). أي: ما أتاك سهلًا من غير إكراه.\nونظير هذِه الآية من الأخبار ما روى أبو هريرة أن رجلًا قال: يا رسول الله، عندي (٦) دينار. قال: \"أنفقه على نفسك\". قال: عندي آخر. قال: \"أنفقه على أهلك\". قال: عندي آخر. قال: \"أنفقه على ولدك\". قال: عندي آخر. قال: \"أنفقه على والديك\". فقال: عندي\n_________\n= الطهارة، باب خصال الفطرة (٢٥٩) من حديث عبد الله بن عمر.\n(١) هو لبيد بن ربيعة والبيت في \"ديوانه\" (ص ١٠٤)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٢٢، \"جامع البيان\" للطبري ٢/ ٣٦٦، \"الكامل\" لابن عدي ١/ ٤٣٠، \"تهذيب اللغة\" للأزهري ٣/ ٢٢٩ (عفو).\nوالضمير يعود إلى الإبل يقال: أعضَّه السيف إذا ضربه به، والباء في أسوق زائدة. كوم: عظام الأسنمة، البعير: أكوم، والناقة: كوماء.\nمن \"الديوان\" (ص ١٠٤).\n(٢) في (ح): عافيات أي.\n(٣) في (ح)، (ز)، (أ): الشحم، وفي (ح) زيادة: كوم. أي: مرتفعة السنام.\n(٤) في (أ): ويأخذه ويعطيه.\n(٥) \"غريب القرآن\" لابن قتيبة (ص ٨٢)، \"معاني القرآن\" للنحاس ١/ ١٧٥.\n(٦) في (أ): إن عندي.","vol":"5","page":564},{"text":"آخر. قال: \"أنفقه على قرابتك\". قال: عندي آخر. قال: \"أنت أبصر\" (١).\nوروى محمود (٢) بن لبيد (٣)، عن جابر بن عبد الله قال: أتى رسول\n_________\n(١) في (أ): أبصر به.\nرواه أبو داود في كتاب الزكاة، باب صلة الرحم (١٦٩١)، والنسائي في كتاب الزكاة، باب الصدقة عن ظهر غنى وتفسير ذلك ٥/ ٦٢، والإمام أحمد في \"مسنده\" ٢/ ٢٥١، ٤٧١ (٧٤١٩) (١٠٠٨٦)، الحميدي في \"مسنده\" ٢/ ٤٩٥ (١١٧٦)، وأبو يعلى في \"مسنده\" ١١/ ٤٩٣ (٦٦١٦)، وابن أبي الدنيا في \"العيال\" ١/ ١٤١ (٨)، والطبري في \"جامع البيان\" ٢/ ٣٦٠، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٢٦ (٣٣٣٧)، ١٠/ ٤٦ - ٤٧ (٤٢٣٣، ٤٢٣٥)، والحاكم في \"المستدرك\" ١/ ٥٧٥ وقال: هذا حديث صحيح على شرط مسلم، ولم يخرجاه. ووافقه الذهبي. والبيهقي في \"السنن الكبرى\" ٧/ ٤٦٦، كلهم من طرق عن محمد بن عجلان، عن سعيد المقبري، عن أبي هريرة به بنحوه. وعندهم إلا الطبري زيادة: قال عندي آخر قال: \"أنفقه على خادمك\". وهذا إسناد حسن.\nوله شاهد من حديث جابر.\nرواه مسلم في كتاب الزكاة، باب الابتداء في النفقة بالنفس ثم أهله ثم القرابة (٩٩٧) وأبو داود في كتاب العتق، باب بيع المدبر (٣٩٥٧) والنسائي في كتاب البيوع، باب بيع المدبر ٧/ ٣٠٤، والإمام أحمد في \"مسنده\" ٣/ ٣٠٥، ٣٦٩ (١٤٢٧٣)، (١٤٩٧٠)، وابن خزيمة في \"صحيحه\" ٤/ ١٠٠ (٢٤٤٥).\n(٢) في (ش)، (أ): محمد.\n(٣) في (أ): بن أسد.\nمحمود بن لبيد بن رافع بن امرئ القيس الأشهلي الأوسي الأنصاري.\nصحابي صغير، ولد على عهد رسول الله - ﷺ -، وكان من العلماء، وجل روايته عن الصحابة. قال ابن عبد البر: قول البخاري في إثبات الصحبة أولى، وقد ذكرنا من =","vol":"5","page":565},{"text":"الله - ﷺ - رجل ببيضة من ذهب أصابها (١) في بعض المعادن (٢) فقال: يا رسول الله خذها مني صدقة فوالله ما أصبحت أملك (٣) غيرها. فأعرض عنه، فأتاه من ركنه الأيمن، فقال له مثل ذلك، فأعرض عنه، فأتاه من ركنه الأيسر، فقال له مثل ذلك، فأعرض عنه، ثم قال له مثل ذلك، فقال مغضبًا: \"هاتها\"، فأخذها منه، فحذفه بها حذفة (لو أصابه لشجه، أو عقره) (٤)، ثم قال: \"يجيء أحدكم بماله كله يتصدق به (٥)، ويجلس يتكفف الناس، أفضل الصدقة ما كان عن ظهر غنى، وليبدأ أحدكم بمن يعول\" (٦).\n_________\n= الأحاديث ما يشهد له، وهو أولى بأن يذكر في الصحابة من محمود بن الربيع، فإنه أسن منه، وذكره مسلم في الطبقة الثانية منهم أي التابعين فلم يصنع شيئًا، ولا علم منه ما علم غيره.\nتوفي سنة (٩٦ هـ) وقيل: سنة (٩٧ هـ)، وله تسع وتسعون سنة.\n\"التاريخ الكبير\" للبخاري ٧/ ٤٠٢، \"الطبقات\" لمسلم ١/ ٢٣١، \"الاستيعاب\" لابن عبد البر ٣/ ١٣٧٨، \"أسد الغابة\" لابن الأثير ٤/ ٣٣٣، \"الإصابة\" لابن حجر ٦/ ٦٦، \"تقريب التهذيب\" لابن حجر (٦٥١٧).\n(١) في (ز): قد أصابها.\n(٢) المعادن: المواضع التي تُسْتَخرج منها جواهر الأرض كالذهب، والفضة، والنحاس، وغير ذلك، واحدها معدن.\n\"النهاية\" لابن الأثير ٣/ ١٩٢.\n(٣) في (ش): في ملك.\n(٤) في (أ): لو أصابته لشجته أو عقرته.\n(٥) في (ح): ويتصدق ويجلس.\n(٦) في (ش): تقول.\nرواه أبو داود في كتاب الزكاة، باب الرجل يخرج من ماله (١٦٧٣، ١٦٧٤)، =","vol":"5","page":566},{"text":"قال الكلبي: كان الرجل بعد نزول هذِه الآية إذا كان له مال من ذهب، أو فضة، أو زرع، أو ضرع نظر إلى (١) ما يكفيه، وعياله؛ لنفقة (٢) سنة أمسكه، وتصدق بسائره، وإن كان ممن يعمل بيده أمسك ما يكفيه وعياله يومه ذلك (٣)، وتصدق (٤) بالباقي حتى نزلت آية الزكاة المفروضة، فنسخت هذِه الآية، وكل (٥) صدقة أمروا بها\n_________\n= والدارمي في \"السنن\" (١٧٠٠) وعبد بن حميد \"المنتخب\" (ص ٣٣٧) (١١٢٠، ١١٢١)، وأبو يعلى في \"مسنده\" ٤/ ١٥ (٢٠٨٤)، والطبري في \"جامع البيان\" ٢/ ٣٦٦، وابن خزيمة في \"صحيحه\" ٤/ ٩٨ (٢٤٤١) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٦٥ (٣٣٧٢)، والحاكم في \"المستدرك\" وقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه، والبيهقي في \"السنن الكبرى\" ٤/ ١٨١.\nوعزاه الزيعلي إلى ابن أبي شيبة، وإسحاق بن راهويه، والبزار في مسانيدهم. \"تخريج أحاديث وآثار الكشاف\" ١/ ١٣٤ - ١٣٥ من طرق عن محمد بن إسحاق عن عاصم بن عمر بن قتادة عن محمود به. وابن إسحاق صدوق، مدلس من الرابعة تقدم عند تفسير الآية ١٧٧، وقد عنعن في جميع الروايات فالإسناد ضعيف.\nوقوله - ﷺ -: \"أفضل الصدقة ما كان عن ظهر غنى، وليبدأ أحدكم بمن يعول\" له شواهد كثيرة. منها حديث حكيم بن حزام.\nرواه البخاري في كتاب الزكاة، باب لا صدقة إلا عن ظهر غنى (١٤٢٧)، ومسلم في كتاب الزكاة، باب بيان أن أفضل الصدقة صدقة الشحيح (١٠٣٤).\n(١) ساقطة من (ز).\n(٢) في (ش): النفقة.\n(٣) ساقطة من (ش).\n(٤) في (أ) في الموضعين: ويتصدق.\n(٥) في (ح): كل.","vol":"5","page":567},{"text":"قبل نزول الزكاة (١).\n﴿كَذَلِكَ يُبَيِّنُ اللَّهُ﴾ (٢) قال الزجاج: إنما قال كذلك على الواحد، وهو يخاطب الجماعة؛ لأن الجماعة معناها القبيل، كأنه قال: كذلك أيها القبيل يبين الله لكم، وجائز أن يكون الخطاب (٣) للنبي ﵇؛ لأن خطابه مشتمل على خطاب أمته، كقوله: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ﴾ (٤) ونحوها كثير (٥).\nقال المفضل بن سلمة: معنى الآية ﴿كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ﴾\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٦٢ وذكر مثله ابن الجوزي في \"نواسخ القرآن\" (ص ٢٣٨) عن مقاتل بن سليمان.\nوانظر: \"الناسخ والمنسوخ\" للنحاس ١/ ٦٣١ و\"الناسخ والمنسوخ\" لهبة الله بن سلامة (ص ٣٨) و\"الإيضاح لناسخ القرآن ومنسوخه\" لمكي (ص ١٦٨).\nقال الطبري في \"جامع البيان\" ٢/ ٣٦٨: فهو أدب من الله لجميع خلقه على ما أدبهم به في الصدقات غير المفروضات ثابت الحكم غير ناسخ لحكم كان قبله بخلافه، ولا منسوخ بحكم حدث بعده.\nوقال ابن الجوزي \"نواسخ القرآن\" (ص ٢٣٩): والأظهر أنها في الإنفاق المندوب إليه.\nوانظر: \"النسخ في القرآن\" لمصطفى زيد ٢/ ٦٦٥ - ٦٧٠.\n(٢) في (أ) زيادة: لكم الآيات.\n(٣) ساقطة من (ح).\n(٤) الطلاق: ٢.\n\"معاني القرآن وإعرابه\" ١/ ٢٩٣ - ٢٩٤.\n(٥) في (أ) زيادة: لعلكم تتفكرون في الدنيا والآخرة.","vol":"5","page":568},{"text":"في أمر النفقة؛ ﴿لَعَلَّكُمْ تَتَفَكَّرُونَ﴾ في الدنيا والآخرة (١)، فتحبسون من أموالكم ما يصلحكم في معايش (٢) (الدنيا) (٣)، وتنفقون الباقي فيما ينفعكم في العقبى (٤).\nوقال أكثر المفسرين: معناها: هكذا يبين الله لكم الآيات في أمر الدنيا والآخرة، لعلكم تتفكرون في زوال الدنيا، وفنائها؛ فتزهدوا فيها، وفي إقبال الآخرة، وبقائها فترغبوا فيها (٥).\n_________\n(١) ساقطة من (ح).\n(٢) في (ح): معاش.\n(٣) زيادة: من (ش)، (ح)، (أ).\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٦٢، وانظر \"الكشاف\" للزمخشري ١/ ٢٦٣.\n(٥) \"جامع البيان\" للطبري ٢/ ٣٦٨ \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٣٩٤، \"بحر العلوم\" للسمرقندي ١/ ٢٠٣، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٢٩٤.","vol":"5","page":569},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد السادس]\n[سورة البقرة ٢٢٠ - ٢٥٠]\n\nتحقيق\nأ. د/ ناصر بن محمد المنيع","vol":"6","page":1},{"text":"السيرة الذاتية للمحقق\nأ. د/ ناصِر بن محمَّد المنيع\nأستاذ بجامعة الملك سعود -كلية التربية- قسم الثقافة الإسلامية.\nحصل على درجة الدكتوراه في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس تحرير مجلة تطوير الدراسات القرآنية بمركز تفسير.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\nعضو هيئة التحرير في مجلة الدراسات الإسلامية بكلية التربية جامعة الملك سعود.\n\nله مؤلفات منشورة أهمها:\n١ - قتلى القرآن - دراسة تحقيق. كتاب مطبوع.\n٢ - هارون بن موسى الأعور منزلته وآثاره في علم القراءات. كتاب مطبوع.\n٣ - معالم في أصول التفسير كتاب مطبوع.\n٤ - أبو صالح باذام مولى أم هانئ وتفسيره من رواية إسماعيل بن أبي خالد عنه. بحث منشور مركز إحياء التراث الإسلامي - جامعة أم القرى.\n٥ - الدرر الحسان في حل مشكلات قوله تعالى الآن للرميلي دراسة وتحقيق. بحث منشور مجلة الجمعية العلمية للقرآن وعلومه. الرياض.\n٦ - التفسير الموضوعي في الرسائل العلمية دراسة ونقد. بحث منشور في كتاب مؤتمر التفسير الموضوعي واقع وآفاق كلية الشريعة جامعة الشارقة.\n٧ - المستشرق الألماني بيرجشتراسر وآثاره في الدراسات القرآنية ومنهجه فيها. بحث منشور في مجلة جامعة الملك سعود - العلوم الإسلامية والتربوية.\n٨ - حديث أبي بن كعب في فضائل السور وموقف المفسرين منه. بحث منشور في مجلة معهد الإمام الشاطبي- جدة\n* * *","vol":"6","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٦]","vol":"6","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٤٦/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"6","page":4},{"text":"<span data-type=\"title\" id=toc-592>٢٢٠ </span>- (قوله ﷿) (١): ﴿وَيَسْأَلُونَكَ عَنِ الْيَتَامَى﴾ قال الضحاك، والسدي، وابن عباس في رواية عطية: كانت العرب في الجاهلية يعظمون شأن اليتيم، ويشددون أمره حتى كانوا لا يؤاكلونه، ولا يركبون له دابة، ولا يستخدمون له خادمًا (٢)، وكانوا يتشاءمون بملابسة أموالهم، فلما جاء الإسلام سألوا عن (٣) ذلك رسول الله - ﷺ -؛ فأنزل الله تعالى هذِه الآية (٤).\nوقال قتادة، والربيع، وابن عباس في رواية سعيد بن جبير، وعلى ابن أبي طلحة: لما نزلت (٥) في أمر اليتامى (٦): ﴿وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ﴾ (٧) وقوله: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا﴾ الآية (٨) اعتزلوا أموال اليتامى، وعزلوا طعامهم من (٩)\n_________\n(١) ساقطة من (ش) (ح).\n(٢) في (ز): خدمًا.\n(٣) ساقطة من (ز).\n(٤) قول الضحاك رواه الطبري في \"جامع البيان\" ٢/ ٣٧٢، وذكره الواحدي في \"الوسيط\" ١/ ٣٢٦، وأبو حيان في \"البحر المحيط\" ٢/ ١٧٠.\nوقول السدي رواه الطبري في \"جامع البيان\" ٢/ ٣٧٢، وذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٤٤، وقال: ذكره السدي عن أشياخه.\nوقول ابن عباس من رواية عطية العوفي: رواه الطبري في \"جامع البيان\" ٢/ ٣٧٢، وذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٤٩.\n(٥) في (ش)، (ح): نزل.\n(٦) في (ح): اليتيم.\n(٧) الأنعام: ١٥٢، الإسراء: ٣٤.\n(٨) من (ح)، النساء: ١٠.\n(٩) في (أ): عن.","vol":"6","page":5},{"text":"طعامهم، واجتنبوا مخالطتهم في كل شيء حتى كان يصنع لليتيم طعام، فيفضل منه شيء، فيتركونه، ولا يأكلونه حتى يفسد، فاشتد (ذلك عليهم) (١)، فسألوا (٢) رسول الله - ﷺ - (عن ذلك) (٣)، فنزلت ﴿وَيَسْأَلُونَكَ عَنِ الْيَتَامَى﴾ (٤).\n_________\n(١) في (ز): عليهم ذلك.\n(٢) في (ش): فسألوا عنه. وفي (ح): وسألوا عنه.\n(٣) زيادة من (ز)، (أ).\n(٤) قول قتادة رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٨٩، ومن طريقه رواه الطبري في \"جامع البيان\" ٢/ ٣٧٠ عن معمر.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٧٠ من طريق يزيد بن زريع، عن سعيد بن أبي عروبة كلاهما -معمر، وسعيد- عنه به.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٥٦ إلى عبد بن حميد، وابن الأنباري، والنحاس.\nوقول الربيع: رواه الطبري في \"جامع البيان\" ٢/ ٣٧٠.\nوقول ابن عباس من رواية سعيد بن جبير: رواه أبو داود في \"سننه\" كتاب الوصايا، باب مخالطة اليتيم في الطعام (٢٨٧١)، والنسائي في \"سننه\" الوصايا باب ما للموصي من مال اليتيم ٦/ ٢٥٦، والإمام أحمد في \"المسند\" ١/ ٣٢٥ (٣٠٠)، والطبري في \"جامع البيان\" ٢/ ٣٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٥ (٢٠٨١) والحاكم في \"المستدرك\" ٢/ ٣٠٦ وقال: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٥/ ٢٥٨، ٦/ ٥، والواحدي في \"أسباب النزول\" (ص ٧٢). كلهم من طرق عن عطاء بن السائب، عن سعيد بن جبير، عن ابن عباس، بنحوه.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٥٦ إلى ابن المنذر، وأبي الشيخ.\nورواه سفيان الثوري في \"تفسيره\" (ص ٩١) (٢٠٣)، ومن طريقه الواحدي في \"أسباب النزول\" (ص ٧١) عن سالم الأفطس، عن سعيد بن جبير، به مرسلًا، بنحوه. =","vol":"6","page":6},{"text":"﴿قُلْ إِصْلَاحٌ لَهُمْ خَيْرٌ﴾ وقرأ طاوس: (قل إصلاح إليهم خير) (١) يعني: الإصلاح لأموالهم من غير أجرة، ولا أخذ عوض منهم خير، وأعظم أجرًا.\n﴿وَإِنْ تُخَالِطُوهُمْ﴾ (فتشاركوهم (٢) في أموالهم) (٣)، وتخلطوها\n_________\n= قال ابن حجر: وهو أقوى، فإن عطاء بن السائب ممن اختلط، وسالم أتقن منه، ووافق الثوريَّ على إرساله قيسُ بنُ الربيع، عن سالم، وسياقه أتم.\nوساقه بلفظه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٤٨، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٥٦ بلفظ حديث قيس إلى ابن المنذر.\nوقول ابن عباس من رواية علي بن أبي طلحة: رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٣٨) (٤٣٧)، والطبري في \"جامع البيان\" ٢/ ٣٧١، والجصاص في \"أحكام القرآن\" ١/ ٣٣٠، والطبراني في \"المعجم الكبير\" ١٢/ ٢٥١ (١٣٠٢).\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٢٩٥: وهكذا ذكر غير واحد في سبب نزول هذِه الآية كمجاهد، وعطاء، والشعبي، وابن أبي ليلى، وقتادة، وغير واحد من السلف والخلف.\nوانظر: \"جامع البيان\" للطبري ٢/ ٣٧٠ - ٣٧١، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٤٩ - ٥٥٠.\n(١) عزاها إليه ابن جني في \"المحتسب\" ١/ ١٢٢، وعنده: (قل أصلح إليهم).\nوالزمخشري في \"الكشاف\" ١/ ٢٦٣، وأبو حيان في \"البحر المحيط\" ٢/ ١٧١. بينما في \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢١)، \"شواذ القراءة\" للكرماني (٣٩ ب)، \"المحرر الوجيز\" لابن عطية ١/ ٢٩٥ أن طاوس قرأ: (قل أصلح لهم).\n(٢) في (ح): فتشاركوا. وفي (أ): وتشاركوهم.\n(٣) في (ح): وتخلطوهم فتشاركوهم في أموالهم.","vol":"6","page":7},{"text":"بأموالكم في نفقاتكم، ومطاعمكم، ومساكنكم، وخدمكم (١)، ودوابكم؛ فتصيبوا من أموالهم عوضًا من قيامكم بأمورهم، أو تكافئوهم على ما تصيبون من أموالهم.\n﴿فَإِخْوَانُكُمْ﴾ أي: فهم إخوانكم.\nوقرأ أبو مِجْلَز (٢): (فإخوانكم) نصبًا (٣) أي: فخالطوا إخوانكم، (أو فإخوانكم تخالطون) (٤).\nوالإخوان يعين بعضهم بعضًا، ويصيب بعضهم مال بعض على وجه الإصلاح والرضا. قالت عائشة ﵂: (إني لأكره) (٥) أن يكون مال اليتيم عندي كالعُرّة (٦) حتى أخلط طعامه بطعامي، وشرابه بشرابي (٧).\n_________\n(١) في (أ): وخدمتكم.\n(٢) تحرفت في (ز) إلى: ابن مجلز.\n(٣) عزاها إليه أبو حيان في \"البحر المحيط\" ٢/ ١٧١، والسمين الحلبي في \"الدر المصون\" ٢/ ٤١٢، وذكرها الكرماني في \"شواذ القراءة\" (٣٩ ب) دون عزوٍ.\nقال الطبري في \"جامع البيان\" ٢/ ٣٧٣: فهل يجوز النصب في قوله: (فإخوانكم) قيل: جائز في العربية، فأما القراءة فإنما منعناه؛ لإجماع القرأة على رفعه.\n(٤) في (أ): أي: وإخوانكم مخالطون.\n(٥) في (ز): لا أكره.\n(٦) في (أ) كالعدة. وفي هامش (ش): العُرَّة: القذر.\nالعُرّة هي القَذَر، وعَذرة الناس، واستعير للمساوئ، والمثالب، ومنه قيل: قد عَرَّ فلان قومه بشر إذا لطخهم به.\n\"غريب الحديث\" لأبي عبيد ٢/ ١٧٠، \"النهاية\" لابن الثير ٣/ ٢٠٥.\n(٧) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٣٩) (٤٣٩)، والطبري في \"جامع البيان\" ٢/ ٣٧٣، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٥٧ إلى وكيع، وعبد بن حميد.","vol":"6","page":8},{"text":"قال أبو عبيد في هذِه الآية: هذا عندي أصل للشاهد (١) الذي يفعله الرفاق (٢) في الأسفار، ألا ترى أنهم يخرجون النفقات بالسوية، ويتباينون في قلة المطعم وكثرته (٣)، فلما جاء هذا في أموال اليتامى واسعًا كان في غيرهم بحمد الله واسعا (٤).\nثم قال الله (٥) تعالى: ﴿وَاللَّهُ يَعْلَمُ الْمُفْسِدَ﴾ لأموالهم (٦) ﴿مِنَ الْمُصْلِحِ﴾ لها؛ فاتقوا الله في مال (٧) اليتيم، ولا تجعلوا مخالطتكم إياهم ذريعة إلى فساد (٨) أموالهم، وأكلها بغير حق.\n﴿وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ﴾: لضيق عليكم، وآثمكم في مخالطتهم (٩).\nفقال ابن عباس: ولو شاء الله لجعل ما أصبتم من أموال اليتامى موبقًا (١٠).\nوأصل العَنَت: الشدة والمشقة، يقال: عقبة (١١) عَنُوت؛\n_________\n(١) في (ش): المشاهد. وفي (أ): الشاهد.\n(٢) في (ش) زيادة: في العادة. وفي (ز) زيادة: من العادة.\n(٣) في (ح): وكثرتهم.\n(٤) \"الناسخ والمنسوخ\" له (ص ٢٤٠).\n(٥) من (أ).\n(٦) في (ش): في أموالهم.\n(٧) في (ش): أموال.\n(٨) في (ش)، (ح)، (أ): إفساد.\n(٩) \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٣).\n(١٠) رواه الطبري في \"جامع البيان\" ٢/ ٣٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٦ (٢٠٩١)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٥٧ إلى عبد ابن حميد، وابن المنذر.\n(١١) في (أ): عنتة.","vol":"6","page":9},{"text":"أي شاقة كؤود (١). وقال الزجاج: أصل العنت أن يحدث في رجل البعير كسر بعد جبر حتى لا يمكنه أن يمشي (٢). قال القطامي (٣):\nفلا همُ صالحوا من يبتغي (٤) عَنَتي ... ولا همُ كَدَّروا الخير الذي فعلوا\n﴿إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾ (٥).\n\n<span data-type=\"title\" id=toc-593>٢٢١ </span>- (قوله ﷿) (٦): ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ الآية.\nنزلت في مرثد بن أبي مرثد الغنوي، وقال مقاتل: هو أبو مرثد الغنوي (٧)، واسمه أيمن.\n_________\n(١) \"تفسير الطبري\" ٢/ ٣٧٥، \"تهذيب اللغة\" ٢/ ٢٧٣ (عنت).\n(٢) \"معاني القرآن\" ١/ ٢٩٥.\n(٣) عمير بن شييم بن عمرو بن عباد التغلبي، أبو سعيد، شاعر إسلامي، كان نصرانيًّا فأسلم، وهو ابن أخت الأخطل الشاعر، وأول من لقب بصريع الغواني. قال ابن سلام: كان القطامي شاعرًا، فحلًا، رقيق الحواشي، حلو الشعر. توفي سنة إحدى ومائة.\n\"طبقات الشعراء\" لابن سلام (ص ١٦٥)، \"الشعر والشعراء\" لابن قتيبة (ص ٤٨٣)، \"سمط اللآلئ\" للميمني ١/ ١٣١، \"خزانة الأدب\" للبغدادي ٢/ ٣٧٠، \"مقدمة ديوانه\" (ص ٥ - ١٩).\nوالبيت في \"ديوانه\" (ص ٣٠).\n(٤) في (أ): سعى.\n(٥) ساقطة من (ح)، وقبلها في (أ): قوله.\n(٦) ساقطة من (ش).\n(٧) كناز بن حصين -ويقال: ابن حصن- بن يربوع بن عمرو، آخى رسول الله - ﷺ - بينه وبين عبادة بن الصامت، شهد بدرًا، والمشاهد كلها، سكن الشام، توفي سنة =","vol":"6","page":10},{"text":"وقال عطاء: هو أبو مرثد كناز (١) بن الحصين. وكان شجاعًا قويًّا، فبعثه رسول الله - ﷺ - إلى مكة؛ ليخرج منها أناسًا (٢) من المسلمين سرًّا، فلما قدمها (٣) سمعت به امرأة مشركة يقال لها: عَنَاق، وكانت خليلته (٤) في الجاهلية، فأتته، وقالت له (٥): (يا مرثد، ألا تخلو؟ فقال لها: ويحك يا عَنَاق، إن الإسلام قد حال بيننا وبين ذلك. فقالت) (٦): فهل لك أن تتزوج بي؟ فقال: نعم، ولكن أرجع إلى رسول الله - ﷺ -، فأستأمره ثم أتزوجك. فقالت: أبي تهزأ؟ ! (٧) ثم استغاثت عليه، فضربوه ضربًا شديدًا، ثم خلوا سبيله.\nفلما قضى (بمكة حاجته) (٨)، وانصرف (٩) إلى رسول الله - ﷺ -\n_________\n= (١٢ هـ)، وهو ابن (٦٦ هـ) سنة.\n\"الطبقات الكبرى\" لابن سعد ٣/ ٤٧، \"الاستيعاب\" لابن عبد البر ٣/ ١٣٣٣، ٤/ ١٧٥٤، \"أسد الغابة\" لابن الأثير ٤/ ٢٥٥، ٥/ ٢٩٤، \"الإصابة\" لابن حجر ٧/ ١٧٤.\nوقول مقاتل في \"تفسيره\" ١/ ١١٣.\n(١) في (س) و(ش)، (ز)، (أ): كنان.\n(٢) في (ش)، (ز)، (أ): ناسًا.\n(٣) في (أ): قدم.\n(٤) في (س): خليلة.\n(٥) من (أ).\n(٦) ما بين القوسين ساقط من (ش).\n(٧) في (ش)، (ح): تبرم. وفي هامش (س): تمرم. وفي (أ): تتبرم.\n(٨) في (ش)، (ح): حاجته بمكة.\n(٩) في (ش): انصرف.","vol":"6","page":11},{"text":"أعلمه (١) الذي كان من أمره وأمر عناق، وما لقي بسببها (٢)، وقال: يا (٣) رسول الله؛ أيحل لي أن أتزوجها؟ فأنزل الله ﷿: ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ (٤) أي: لا تتزوجوهن حتى يؤمنَّ.\n_________\n(١) في (ش): وأعلمه.\n(٢) في (ح): من سببها.\n(٣) ساقطة من (ش).\n(٤) ذكره الواحدي في \"أسباب النزول\" (ص ٧٣) وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٥١ من طريق الكلبي، عن أبي صالح، عن ابن عباس به.\nوالكلبي متروك وأبو صالح ضعيف.\nوذكره الحيري في \"الكفاية في تفسير القرآن\" ١/ ١٦٥ وابن الجوزي في \"زاد المسير\" ١/ ٢٤٥ والفخر الرازي في \"التفسير الكبير\" ٦/ ٤٧ وأبو حيان في \"البحر المحيط\" ٢/ ١٧٣ عن ابن عباس. قلت: الذي يظهر أنها الرواية السابقة.\nوروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٨ (٢١٥٠) والواحدي في \"أسباب النزول\" (ص ٧٣) وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٥٨ إلى ابن المنذر.\nعن مقاتل بن حيان. قال: نزلت في أبي مرثد. . فذكر نحوه مختصرًا.\nوأورده مقاتل بن سليمان في \"تفسيره\" ١/ ١١٣ - ١١٤ وقال: نزلت في أبي مرثد. . وذكره بمعناه مطولًا.\nقلت: الصواب مرثد الآبن كما سيأتي في حديث عبد الله بن عمرو بن العاص.\nوذكره السمرقندي في \"بحر العلوم\" ١/ ٢٠٤، والسمعاني في \"تفسير القرآن\" ٢/ ٢٩٧، والبغوي في \"معالم التنزيل\" ١/ ٢٥٥ دون عزو لأحد.\nوقد روى أبو داود في كتاب النكاح، باب قول الله تعالى: ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً﴾ (٢٠٥١)، والترمذي في كتاب التفسير، باب من سورة النور (٣١٧٧)، وقال: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه. والنسائي في كتاب النكاح، باب تزويج الزانية ٦/ ٦٦، والحاكم في \"المستدرك\" ١/ ١٨٠ وقال: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي، وأبو نعيم في \"معرفة الصحابة\" =","vol":"6","page":12},{"text":"قال المفضل: أصل النكاح: الجماع (١)، ثم كثر ذلك حتى قيل لعقد التزويج: النكاح (٢)، كما قيل للحَدَثِ: عَذِرة، وأصلها: فناء الدار؛ لإلقائهم إياه بها (٣)، ولذبيحة الصبي: عقيقة، وأصلها: الشعر الذي يولد الصبي وهو عليه، لذبحهم إياها عند حلقه (٤)، ونحوها كثير.\nفحرم الله تعالى نكاح (٥) المشركات عقدًا، ووطئًا، ثم استثنى الحرائر (٦) الكتابيات، فقال: ﴿وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ\n_________\n= ٥/ ٢٥٦٢ (٦١٨٥، ٦١٨٦)، وابن عبد البر في \"الاستيعاب\" ٣/ ٤٤٢ كلهم من طريق عمرو بن شعيب، عن أبيه، عن جده، قال: كان رجل يقال له: مرثد بن أبي مرثد الغنوي ... فذكره بنحوه، وفي آخره: فقلت: يا رسول الله، أنكح عناقًا؟ فسكت، ولم يرد عليَّ شيئًا حتى نزلت: ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَالزَّانِيَةُ لَا يَنْكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ﴾ فدعاني رسول الله - ﷺ -، فقرأها عليَّ، وقال: \"لا تنكحها\". هذا لفظ الترمذي.\nقال الزيلعي: فظهر أن هذا الحديث ليس في هذِه الآية التي في البقرة إنما هو في الآية التي في النور. \"تخريج أحاديث وآثار الكشاف\" ١/ ٢٣٦.\nوقال ابن حجر عن آية البقرة: ونزولها في هذِه القصة ليس بصحيح.\n\"الكشاف\" ١/ ٢٦٤.\n(١) في (أ): الوطء.\n(٢) في (ش)، (ح): نكاح.\n(٣) ساقطة من (أ).\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٤٦، وانظر \"تهذيب اللغة\" ٤/ ١٠٣ إنكح)، \"مفردات ألفاظ القرآن\" (ص ٥٠٥) (نكح).\n(٥) ساقطة من (ش).\n(٦) في (ش): نكاح حرائر.","vol":"6","page":13},{"text":"قَبْلِكُمْ﴾ (١) ثم قال: ﴿وَلَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ مُشْرِكَةٍ﴾ (أي (٢): من حرة مشركة) (٣).\n﴿وَلَوْ أَعْجَبَتْكُمْ﴾ بجمالها ومالها، نزلت في خنساء (٤)، وليدة سوداء كانت لحذيفة بن اليمان، فقال حذيفة: يا خنساء، قد ذكرت في الملأ الأعلى مع سوادك، ودمامتك، (وأنزل الله ﷿ ذكرك في كتابه) (٥)، فأعتقها حذيفة، وتزوجها (٦).\nوقال السدي: نزلت في عبد الله بن رواحة (٧)، وكانت له أمة\n_________\n(١) المائدة، آية: ٥.\nوانظر: \"الناسخ والمنسوخ\" لأبي عبيد (ص ٨٤)، \"الناسخ والمنسوخ\" للنحاس ٢/ ٤، \"الإيضاح لناسخ القرآن ومنسوخه\" لمكي (ص ١٧١).\nقال ابن الجوزي: قوله: ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ﴾ لفظ عام، خص منه الكتابيات بآية المائدة، وهذا تخصيص لا نسخ، وعلى هذا الفقهاء، وهو الصحيح.\n\"نواسخ القرآن\" (ص ٢٤١).\nوانظر: \"النسخ في القرآن الكريم\" لمصطفى زيد ٢/ ٦٠٤.\n(٢) ساقطة من (أ).\n(٣) في (ز): يعني خير من حرة مشركة. وفي (ش)، (ح): ثم قال ﴿وَلَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ﴾ حرة ﴿مُشْرِكَةٍ﴾.\n(٤) لم أجد لها ذكرًا في كتب الصحابة.\n(٥) ما بين القوسين ساقط من (أ).\n(٦) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٩ (٢١٠٣) عن مقاتل بن حيان به بنحوه، مختصرًا، ولم يذكر اسم الأمة.\nوذكره البغوي في \"معالم التنزيل\" ١/ ٢٥٥، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٦٩، وأبو حيان في \"البحر المحيط\" ٢/ ١٧٣.\n(٧) عبد الله بن رواحة بن ثعلبة بن امرئ القيس بن عمرو الخزرجي الأنصاري أبو =","vol":"6","page":14},{"text":"سوداء، فغضب عليها، ولطمها، ثم فزع، فأتى النبي - ﷺ -، فأخبره بذلك، (فقال له (١) ﵇): \"وما هي يا عبد الله؟ \" قال: هي تشهد أن لا إله (إلا الله) (٢)، وأنك رسوله (٣)، وتصوم رمضان، وتحسن الوضوء، وتصلي. فقال: \"هذِه مؤمنة\". فقال عبد الله: والذي بعثك بالحق نبيًّا (٤) لأعتقنها، ولأتزوجنها. ففعل. فطعن عليه ناس من المسلمين، وقالوا (٥): أتنكح أمةً! وعرضوا عليه حرة مشركة، وكانوا يرغبون في نكاح المشركات رجاء إسلامهن (٦)، فأنزل الله تعالى هذِه الآية (٧).\n_________\n= محمد، وقيل غير ذلك، شهد العقبة، وكان نقيب بني الحارث، وشهد بدرًا والمشاهد مع رسول الله - ﷺ -، وكان من الشعراء الذين يناضلون عنه - ﷺ -، واستشهد بمؤتة، وكان ثالث الأمراء بها في جمادى الأولى سنة (٨ هـ).\n\"معرفة الصحابة\" لأبي نعيم ٣/ ١٦٣٨، \"الاستيعاب\" لابن عبد البر ٣/ ٨٩٨، \"أسد الغابة\" لابن الأثير ٣/ ١٥٦، \"الإصابة\" لابن حجر ٤/ ٦٦.\n(١) من (ش).\n(٢) ساقطة من (ح).\n(٣) في (أ): رسول الله.\n(٤) ساقطة من (ش)، (ح).\n(٥) في (ش): فقال.\n(٦) في (ز): إسلامهم.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٣٧٨ عن موسى بن هارون، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٨ (٢١٠٢) عن أبي زرعة، كلاهما عن عمرو بن حماد، عن أسباط، عن السدي به.\nورواه الواحدي في \"أسباب النزول\" (ص ٧٣) من طريق محمد بن يحيى، عن عمرو بن حماد، عن أسباط بن نصر، عن السدي، عن أبي مالك، عن ابن =","vol":"6","page":15},{"text":"ثم قال تعالى: ﴿وَلَا تَنْكِحُوا﴾ أي: (١) ولا تُزَوِّجوا ﴿الْمُشْرِكِينَ حَتَّى يُؤْمِنُوا وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ﴾ (٢) بماله، وحسن حاله (٣).\n[٤٩٦] (أخبرنا عبد الخالق (٤) بن علي بن عبد الخالق (٥)، قال: أنا أبو الحسن محمد بن عبد الله بن صبيح) (٦)، قال: نا محمد بن هارون بن مجدر (٧)،\n_________\n= عباس، بنحوه.\nقال السيوطي في \"الدر المنثور\" ١/ ٤٥٩: وأخرج ابن جرير، وابن المنذر، وابن أبي حاتم عن السدي مثله سواء، معضلًا.\nوانظر \"لباب النقول في أسباب النزول\" للسيوطي (ص ٤٢).\nوقوله: وكانوا يرغبون في نكاح المشركات رجاء إسلامهن. لم أجده في المصادر السابقة، وفيها: وكانوا يريدون أن ينكحوا إلى المشركين، وينكحوهم رغبة في أحسابهم.\n(١) ساقطة من (ش)، (ح).\n(٢) في (ش): ﴿الْمُشْرِكِينَ حَتَّى يُؤْمِنُوا وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ﴾ حر ﴿مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ﴾.\n(٣) في (ش): جماله.\n(٤) طمس في (ز).\n(٥) عبد الخالق بن علي بن عبد الخالق بن إسحاق الشافعي أبو القاسم النيسابوري، مشهور، ثقة.\n(٦) ما بين القوسين ساقط من (ش).\nوهو: محمد بن عبد الله بن صبيح أبو الحسن، لم أظفر له بترجمة.\n(٧) من (ش)، (أ) وهو الصواب. وأما في (س): محرز. وفي (ح)، (ز): محمد.\nوهو: محمد بن هارون بن حميد، يعرف بابن المجدر بن البيع، أبو بكر البغدادي، قال الخطيب: وكان ثقة. توفي في ربيع الآخر سنة (٣١٢ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ٣٥٧، \"الأنساب\" للسمعاني ٥/ ٢٠١، \"سير أعلام النبلاء\" للذهبي ١٤/ ٤٣٦، \"لسان الميزان\" لابن حجر ٥/ ٤١٠.","vol":"6","page":16},{"text":"قال: أنا سلمة بن شبيب (١)، قال: نا مروان بن محمد (٢)، قال: سألت مالك بن أنس (٣) عن تزويج (٤) القدري؟ فقال: ﴿وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ﴾ (بماله وحسن حاله) (٥).\n﴿أُولَئِكَ يَدْعُونَ﴾ (٦) يعني: المشركين ﴿إِلَى النَّارِ﴾ أي (٧): الأعمال\n_________\n(١) سلمة بن شبيب، ثقة.\n(٢) مروان بن محمد بن حسان الأسدي الطاطري، أبو بكر -وقيل غير ذلك- الدمشقي.\nثقة. توفي سنة (٢١٠ هـ)، وله (٦٣) سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٧٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٢، \"تقريب التهذيب\" لابن حجر (٦٥٧٣).\n(٣) مالك بن أنس، رأس المتقنين، وكبير المتثبتين.\n(٤) في (ش): تزوج.\n(٥) ساقطة من (ش)، (ح)، (أ).\n[٤٩٦] الحكم على الإسناد:\nفي إسناده محمد بن عبد الله بن صبيح لم أجد له ترجمة.\nالتخريج:\nرواه أبو نعيم في \"حلية الأولياء\" ٦/ ٣٢٦ من طريق زكريا الساجي قال: حدثنا سلمة بن شبيب به، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٩٩ (٢١٠٦) عن أبيه قال: حدثنا صفوان بن صالح الدمشقي قال: حدثنا مروان -يعني: ابن معاوية- قال: سألت مالك بن أنس، فذكره. وهذا إسناد صحيح؛ مروان بن معاوية، ثقة، حافظ، وكان يدلس أسماء الشيوخ، وصفوان بن صالح الدمشقي، ثقة، يدلس تدليس التسوية.\n\"تقريب التهذيب\" لابن حجر (٢٩٣٤، ٦٥٧٥).\n(٦) في (ح) زيادة: إلى النار.\n(٧) ساقطة من (أ).","vol":"6","page":17},{"text":"الموجبة (١) للنار (٢) ﴿وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ وَيُبَيِّنُ آيَاتِهِ﴾ أوامره ونواهيه ﴿لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ﴾ يتعظون.\n\n<span data-type=\"title\" id=toc-594>٢٢٢ </span>- (قوله ﷿) (٣): ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ﴾ الآية (٤).\n[٤٩٧] أخبرنا عبد الله بن حامد الوزان (٥) قال: أنا محمد بن جعفر المطيري (٦) قال: نا علي بن حرب الموصلي (٧). وأخبرنا الحسين (٨) بن محمد بن الحسين الدينوري (٩)، قال: نا عبد الة بن إبراهيم (١٠) بن علي (١١)، قال: نا عبد الله (بن محمد) (١٢) بن وهب (١٣)، قال: نا\n_________\n(١) في (ز): المؤدية.\n(٢) في (س): إلى النار. وفي (ح): بالنار.\n(٣) ساقطة من (ش).\n(٤) ساقطة من (أ).\n(٥) في (ش)، (ح): الأصفهاني.\nوهو: عبد الله بن حامد الوزان الأصبهاني، لم يذكر بجرح ولا تعديل.\n(٦) في (ش)، (أ): المطري.\nوهو: محمد بن جعفر المطيري، ثقة.\n(٧) علي بن حرب الموصلي، ثقة.\n(٨) في (ش): الحسن.\n(٩) الحسين بن محمد بن فنجويه، أبو عبد الله الثقفي.\n(١٠) في (ح): إبراهيم بن عبد الله.\n(١١) عبد الله بن إبراهيم بن علي، لم أظفر له بترجمة.\n(١٢) من (ش)، (أ) وهامش (ح).\n(١٣) عبد الله بن محمد، ويسمى: حمدان بن وهب، أبو محمد الدينوري.\nقال أبو علي النيسابوري: كان حافظًا. وقال ابن عدي: كان ابن وهب يحفظ. . . =","vol":"6","page":18},{"text":"أحمد بن حرب الطائي (١)، قالا (٢): نا محمد بن الفضيل بن غزوان الضبي (٣)، قال: نا عطاء بن السائب (٤)، عن سعيد بن جبير (٥)، عن ابن عباس (٦) قال: ما رأيت قومًا كانوا خيرًا من أصحاب رسول الله - ﷺ - ما سألوه إلا عن ثلاث عشرة (٧) مسألة (٨) حتى قبض، كلهن في\n_________\n= وقد قبله قوم وصدقوه. وقال الإسماعيلي: كان صدوقًا؛ إلا أن البغداديين تكلموا فيه وحملوا عليه. وقال الدارقطني: متروك. وقال السلمي: سألت الدارقطني عنه، فقال: كان يضع الحديث. وقال ابن عدي: سمعت عمر بن سهل يرميه بالكذب. توفي سنة (٣٠٨ هـ).\n\"معجم أسامي شيوخ الإسماعيلي\" ٢/ ٦٧٤، \"سؤالات السلمي\" للدارقطني (ص ٢١٤)، \"الكامل\" لابن عدي ٤/ ٢٦٨، \"سير أعلام النبلاء\" للذهبي ١٤/ ٤٠٠، \"لسان الميزان\" لابن حجر ٣/ ٣٤٤.\n(١) أحمد بن حرب بن محمد بن علي الطائي أبو علي ويقال: أبو بكر الموصلي.\nذكره ابن حبان في \"الثقات\". وقال النسائي: لا بأس به، وهو أحب إلى من أخيه على. وقال ابن أبي حاتم: كان صدوقًا. قال الذهبي وابن حجر: صدوق. ولد سنة (١٧٤ هـ)، وتوفي سنة (٢٦٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٩، \"الثقات\" لابن حبان ٨/ ٣٩، \"الكاشف\" للذهبي (١٩)، \"تهذيب التهذيب\" لابن حجر ١/ ١٩، \"تقريب التهذيب\" لابن حجر (٢٤).\n(٢) كذا في (ش)، (ح) وهو الصواب. وأما في (ز)، (أ): قال.\n(٣) محمد بن فضيل بن غزوان، ثقة.\n(٤) عطاء بن السائب بن مالك، ويقال: زيد ويقال: يزيد، الثقفي أبو السائب، ثقة.\n(٥) سعيد بن جبير، ثقة.\n(٦) صحابي مشهور.\n(٧) في (س): عشر. وفي (ز)، (أ): ثلاثة عشر.\n(٨) ساقطة من (ح).","vol":"6","page":19},{"text":"القرآن: ﴿يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ﴾ (١)، ﴿يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلْ مَا أَنْفَقْتُمْ﴾ (٢)، ﴿وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ﴾ (٣)، ﴿يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ﴾ (٤)، ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ﴾ (٥)، ﴿وَيَسْأَلُونَكَ عَنِ الْيَتَامَى﴾ (٦)، ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ﴾ (٧)، ﴿يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي﴾ (٨)، ﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي﴾ (٩)، ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾ (١٠)، ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ﴾ (١١)، ﴿وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ﴾ (١٢)، ﴿وَيَسْأَلُونَكَ عَنِ الْجِبَالِ﴾ (١٣).\n_________\n(١) البقرة: ٢١٧. وفي (ش) خطأ في الآية: شهر الحرام.\n(٢) البقرة: ٢١٥.\n(٣) البقرة: ٢١٩.\n(٤) البقرة: ١٨٩.\n(٥) البقرة: ٢١٩.\n(٦) البقرة: ٢٢٠. وفي (ح): و﴿يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ﴾.\n(٧) البقرة: ٢٢٢.\n(٨) الأعراف: ١٨٧.\n(٩) البقرة: ١٨٦.\n(١٠) الأنفال: ١.\n(١١) الإسراء: ٨٥.\n(١٢) الكهف: ٨٣.\n(١٣) طه: ١٠٥.\n[٤٩٧] الحكم على الإسناد:\nفي الإسناد الأول شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والإسناد الثاني فيه: عبد الله بن إبراهيم، لم أظفر له بترجمة، وفيهما محمد بن فضيل روى عن عطاء بعد اختلاطه. =","vol":"6","page":20},{"text":"قال المفسرون: كانت العرب في الجاهلية إذا حاضت المرأة لم يؤاكلوها، ولم يشاربوها ولم يساكنوها في بيت، ولم يجالسوها على فرش (١) (كفعل اليهود) (٢) والمجوس، فسأل (٣) أبو الدحداح ثابت بن الدحداح (٤) رسول الله - ﷺ - عن ذلك،\n_________\n= التخربج:\nوالأثر رواه ابن بطة في \"الإبانة\" المجلد الأول ١/ ٣٩٨ (٢٩٦) من طريق أبي جعفر بن العلاء قال: حدثنا علي بن حرب، به.\nورواه الدارمي في \"السنن\" (١٢٧) عن عبد الله محمد بن أبي شيبة.\nورواه الطبراني في \"المعجم الكبير\" ١١/ ٤٥٤ (١٢٢٨٨) من طريق عبد الله بن عمر بن أبان.\nورواه الخطيب في \"تاريخ بغداد\" ١٢/ ١٤ من طريق أحمد بن بديل، كلهم عن محمد بن فضيل به، بنحوه، وفي المصادر السابقة لم تذكر إلا ثلاث آيات أو أربع.\nوقال الهيثمي: رواه الطبراني في \"المعجم الكبير\" وفيه عطاء بن السائب وهو ثقة، ولكنه اختلط، وبقية رجاله ثقات.\n\"مجمع الزوائد\" ١/ ١٦٤.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٣٨ إلى ابن المنذر، والبزار.\nوعلقه ابن عبد البر في \"جامع بيان العلم وفضله\" ٢/ ١٠٦٢ (٢٠٥٣) عن جرير ومحمد بن فضيل، عن عطاء به.\nوجرير أيضًا روى عن عطاء بن السائب بعد اختلاطه.\n(١) في (ز)، (أ): فراش.\n(٢) في (ح): كاليهود.\n(٣) في (أ): فسأله.\n(٤) ثابت بن الدحداح -وقيل: ابن الدحداحة- بن نعيم بن غنم البلوي، أبو الدحداح، حليف الأنصار، شهد أحدًا، وأبلى فيها بلاءً حسنا، واستشهد بها، =","vol":"6","page":21},{"text":"قال (١): يا رسول الله، كيف نصنع بالنساء إذا حضن؟\nفأنزل الله ﷿: ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ﴾ (٢). أي: الحيض، وهو\n_________\n= وقيل: برئ جرحه، ثم انتقض بعد الحديبية. وقال جابر بن سمرة: صلينا على ابن الدحداح رجل من الأنصار.\n\"معرفة الصحابة\" لأبي نعيم ١/ ٤٧٢، \"الاستيعاب\" لابن عبد البر ١/ ٢٠٣، \"أسد الغابة\" لابن الأثير ١/ ٢٢١، \"تجريد أسماء الصحابة\" للذهبى ١/ ٦٠، \"الإصابة\" لابن حجر ١/ ١٩٩.\n(١) في (ش): فقال. وفي (ح): وقالوا.\n(٢) عزاه ابن حجر والسيوطي إلى الباوردي في \"الصحابة\" من طريق ابن إسحاق قال: حدثني محمد بن أبي محمد، عن عكرمة أو سعيد بن جبير، عن ابن عباس أن ثابت بن الدحداحة سأل النبي - ﷺ - فنزلت: ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ﴾.\n\"الإصابة\" لابن حجر ١/ ١٩٩، \"لباب النقول في أسباب النزول\" للسيوطي (ص ٤٣).\nوذكره عن ابن إسحاق أبو نعيم الأصبهاني في \"معرفة الصحابة\" ١/ ٤٧٢ (١٣٤٦)، وانظر: \"زاد المسير\" لابن الجوزي ١/ ٢٤٧ - ٢٤٨.\nوهذا إسناد ضعيف؛ محمد بن أبي محمد مجهول، تفرد عنه ابن إسحاق، ورواه الطبري في \"جامع البيان\" ٢/ ٣٨١ عن السدي مختصرًا.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٠ (٢١١٠).\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٦١ إلى ابن المنذر. كلاهما عن مقاتل بن حيان به، مختصرًا.\nوأورده مقاتل بن سليمان في \"تفسيره\" ١/ ١١٥، وعنده: عمرو بن الدحداح.\nوانظر: \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٥٤.\nوذكره الواحدي في \"أسباب النزول\" (ص ٧٥).\nقال ابن حجر: وقيل: إن المسائل هو أبو الدحداح، قاله الواقدي، والصواب ما في \"الصحيح\" أن المسائل عن ذلك أسيد بن الحضير وعباد بن بشر. =","vol":"6","page":22},{"text":"مصدر قولك (١): حاضت المرأة تحيض حيضًا ومحيضًا، مثل: السير والمسير، والعيش والمعيش (٢)، والكيل والمكيل (٣)، وأصل الحيض: الانفجار، يقال: حاضت السَّمُرة (٤) إذا سال منها شيء كالدم (٥).\n﴿قُلْ هُوَ أَذًى﴾ أي (٦): قذر، قاله قتادة (٧) والسدي (٨). وقال مجاهد والكلبي: دم (٩).\n_________\n= \"التلخيص الحبير\" ١/ ١٦٤. قلت: هو في حديث أنس، سيأتي تخريجه.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٨١ من طريق سعيد بن أبي عروبة.\nوعزاه ابن حجر إلى عبد بن حميد من طريق شيبان \"العجاب\" ١/ ٥٥٣ كلاهما عن قتادة به بنحوه. دون ذكر اسم المسائل.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٨١ عن الربيع مثله.\n(١) في (ش): كقولك.\n(٢) في (ش): القيس والمقيس.\n(٣) \"معاني القرآن\" للزجاج ١/ ٢٩٦، \"جامع البيان\" للطبري ٢/ ٣٨١.\n(٤) في (ش): البسرة.\n(٥) \"تهذيب اللغة\" للأزهري ٥/ ١٥٩، \"لسان العرب\" لابن منظور ٣/ ٤١٩ (حيض).\n(٦) من (ش)، (ح).\n(٧) رواه عبد الرزاق في \"تفسير القرآن\" (ص ٨٩)، والدارمي في \"السنن\" (١١٦٩)، والطبري في \"جامع البيان\" ٢/ ٣٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠١ (٢١١٣).\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٣٨١، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠١.\n(٩) قول مجاهد رواه الدارمي في \"السنن\" (١١٦٨)، والطبري في \"جامع البيان\" ٢/ ٣٨٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠١ (٢١١٢).\nوقول الكلبي ذكره السمعاني في \"تفسير القرآن\" ٢/ ٣٠١، والواحدي في \"الوسيط\" ١/ ٣٢٨.","vol":"6","page":23},{"text":"والأذى: ما يَغُمُّ (١) ويكره من كل شيء.\n﴿فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ﴾ اعلم أن الحيض يمنع من تسعة (٢) أشياء: من الصلاة جوازًا ووجوبًا، ومن الصوم جوازًا، ثم يلزمها قضاء الصوم، ولا يلزمها قضاء الصلاة.\n[٤٩٨] أخبرنا أبو محمد (٣) المخلدي (٤) وأبو الحسين (٥) القنطري (٦)، قالا: أنا أبو العباس السراج (٧)، قال: أنا إسحاق بن\n_________\n(١) في (ش): يقيم.\n(٢) في (ح): ستة.\n(٣) في (ش): بكر.\n(٤) الحسن بن أحمد أبو محمد المخلدي، صحيح السماع والكتب، متقن في الرواية.\n(٥) في (ز)، (أ): الحسن.\n(٦) أحمد بن محمد بن أحمد بن عمر الخفاف، أبو الحسين القنطري النيسابوري.\nقال الحاكم: مجاب الدعوة، وسماعاته صحيحة بخط أبيه من أبي العباس السراج، وأقرانه، وبقي واحد عصره في علو الإسناد. وقال السمعاني: وكان شيخًا صالحًا، كثير العبادة. توفي في ربيع الأول سنة (٣٩٥ هـ)، وله (٩٣) سنة. \"الأنساب\" للسمعاني ٢/ ٣٨٧، ٤/ ٥٥٣، \"تاريخ الإسلام\" للذهبي ٢٧/ ٣١٢، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٨١.\n(٧) محمد بن إسحاق بن إبراهيم بن مهران السَّرَّاج، الثقفي مولاهم، أبو العباس النيسابوري.\nقال الخليلي: ثقة، متفق عليه. وقال الخطيب: وكان من المكثرين، الثقات، الصادقين، الأثبات، عني بالحديث، وصنف كتبًا كثيرة، وهي معروفة مشهورة. ولد سنة (٢١٦ هـ) أو (٢١٨ هـ)، وتوفي في ربيع الآخر سنة (٣١٣ هـ).\n\"الإرشاد\" للخليلي ٣/ ٨٢٨، \"تاريخ بغداد\" للخطيب ١/ ٢٤٨، \"سير أعلام النبلاء\" للذهبي ١٤/ ٣٨٨.","vol":"6","page":24},{"text":"إبراهيم (١)، قال: نا عبد الرزاق بن همام (٢)، قال: نا معمر (٣)، عن عاصم الأحول (٤)، عن معاذة العدوية (٥) أن امرأة (٦) سألت عائشة ﵂ (٧): ما بال الحائض تقضي الصوم، ولا تقضي الصلاة؟ فقالت لها: أحرورية أنت؟ ! قالت: لست بحرورية، ولكني أسأل. فقالت: كان يصيبنا ذلك على عهد رسول الله - ﷺ -، فنؤمر بقضاء الصوم، ولا نؤمر بقضاء الصلاة (٨).\n_________\n(١) إسحاق بن إبراهيم الدبري، ثقة.\n(٢) عبد الرزاق بن همام، ثقة، حافظ، تغير في آخر عمره.\n(٣) معمر بن راشد، ثقة.\n(٤) عاصم الأحول، ثقة.\n(٥) معاذة بنت عبد الله العدوية أم الصهباء البصرية، زوجة صلة بن أشيم، ثقة، توفيت سنة (٨٣ هـ).\n\"الطبقات الكبرى\" لابن سعد ٨/ ٤٨٣، \"الكاشف\" للذهبي (٧٠٧٩)، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٨٨، \"تقريب التهذيب\" لابن حجر (٨٦٨٤).\n(٦) بيَّن شعبة في روايته عن قتادة أن المرأة هي معاذة العدوية راوية الحديث، أخرجه الإسماعيلي من طريقه، وكذا في رواية مسلم من طريق عاصم وغيره.\nانظر: \"صحيح مسلم\" كتاب الحيض، باب وجوب قضاء الصوم على الحائض دون الصلاة (٣٣٥).\nوانظر: \"فتح الباري\" لابن حجر ١/ ٤٢٢.\n(٧) أم المؤمنين ﵂.\n(٨) [٤٩٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nوهو في \"المصنف\" لعبد الرزاق ١/ ٣٣١ (١٢٧٧)، ورواه مسلم في كتاب =","vol":"6","page":25},{"text":"[٤٩٩] أخبرنا يحيى بن محمد بن يحيى (١)، قال: أنا أحمد بن محمد بن عبد الله بن زياد (٢)،\n_________\n= الحيض، باب وجوب قضاء الصوم على الحائض دون الصلاة (٣٣٥)، (٦٩) عن عبد بن حميد.\nورواه الإمام أحمد في \"مسنده\" ٦/ ٢٣١ (٢٥٩٥١) كلاهما عن عبد الرزاق به.\nورواه البخاري في كتاب الحيض، باب لا تقضي الحائض الصلاة (٣٢١)، والنسائي في كتاب الصوم، باب وضع الصيام عن الحائض ٤/ ١٩١، وابن ماجه في كتاب الطهارة، باب الحائض لا تقضي الصلاة (٦٣١)، والإمام أحمد في \"مسنده\" ٦/ ٩٤، ٩٧، ١٢٠، ١٤٣ (٢٤٦٣٣)، (٢٤٦٦٠)، (٢٤٨٨٦)، (٢٥١٠٩) كلهم من طريق قتادة.\nورواه مسلم في الموضع السابق (٣٣٥)، (٦٧) وأبو داود في كتاب الطهارة، باب الحائض لا تقضي الصلاة (٢٦٢)، والنسائي في كتاب الحيض، باب سقوط الصلاة عن الحائض ١/ ١٩١، والترمذي في كتاب الطهارة، باب ما جاء في الحائض أنها لا تقضي الصلاة (١٣٠) وقال: حديث حسن صحيح. والإمام أحمد في \"مسنده\" ٦/ ٣٢ (٢٤٠٣٦) كلهم من طريق أبي قلابة.\nورواه مسلم في الموضع السابق (٣٣٥)، (٦٧) (٦٨) والإمام أحمد في \"مسنده\" ٦/ ١٨٥ (٢٥٥٢٠) من طريق يزيد الرشك.\nورواه أبو داود في الموضع السابق (٢٦٣) من طريق أيوب كلهم عن معاذة به، بنحوه. وفي رواية البخاري وغالب الروايات السابقة لم يذكر إلا حكم الصلاة.\n(١) يحيى بن محمد بن يحيى الكاتب، أبو بشر النيسابوري، ذكره الذهبي، وقال: روى عن الأصم، وعلي بن حمشاذ. وتوفي في شعبان سنة (٣٩٣ هـ).\n\"تاريخ الإسلام\" للذهبي ٢٧/ ٢٩٦.\n(٢) أحمد بن محمد بن عبد الله بن زياد بن عباد القطان، أبو سهل البغدادي، قال الدارقطني: ثقة. وقال البرقاني: صدوق، وقد روى عنه الدارقطني في \"الصحيح\". وقال الخطيب: وكان صدوقًا، أديبًا، شاعرًا، راوية للأدب عن =","vol":"6","page":26},{"text":"قال: نا إسماعيل بن إسحاق (١)، قال: نا عيسى بن ميناء (٢)، قال: نا (محمد بن) (٣) جعفر بن (٤) أبي (٥) كثير (٦) القارئ، عن زيد ابن أسلم (٧)، عن عياض (٨)،\n_________\n= أبوي العباس: ثعلب والمبرد. ولد سنة (٢٥٩ هـ)، وتوفي سنة (٣٥٠ هـ).\n\"سؤالات السلمي للدارقطني\" (ص ١٠٤)، \"تاريخ بغداد\" للخطيب ٥/ ٤٥، \"تاريخ الإسلام\" للذهبي ٢٥/ ٤٣٥، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٢١.\n(١) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد الأزدي مولاهم، أبو إسحاق البصري، قاضي بغداد، قال ابن أبي حاتم: ثقة، صدوق. قال الخطيب: كان فاضلًا، عالمًا، متقنًا، فقيهًا على مذهب مالك بن أنس، شرح مذهبه، ولخصه، واحتج له، وصنف \"المسند\"، وكتبًا عدة في علوم القرآن. ولد سنة (١٩٩ هـ)، وتوفي في ذي الحجة سنة (٢٨٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٥٨، \"تاريخ بغداد\" للخطيب ٦/ ٢٨٤، \"معجم الأدباء\" لياقوت ٢/ ٦٤٨، \"تذكرة الحفاظ\" للذهبي ٢/ ٦٢٥، \"غاية النهاية\" لابن الجزري ١/ ١٦٢، \"طبقات المفسرين\" للسيوطي ١/ ١٠٥.\n(٢) عيسى بن ميناء قالون، يكتب حديثه.\n(٣) ساقطة من (ح).\n(٤) في (أ): عن.\n(٥) في (ش): بن.\n(٦) محمد بن جعفر بن أبي كثير الزرقي مولاهم، الأنصاري المدني. ثقة. قال الذهبي: توفي في حدود سبعين ومائة.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٢، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٢٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٣٠، \"تقريب التهذيب\" لابن حجر (٥٧٨٤).\n(٧) زيد بن أسلم، ثقة.\n(٨) عياض بن عبد الله بن سعد بن أبي سرْح العامري القرشي المكي، ثقة، توفي على رأس المائة، وذكره الذهبي فيمن توفي بين سنة إحدى ومائة، وعشر ومائة. =","vol":"6","page":27},{"text":"عن (١) أبي سعيد (٢) قال: قال رسول الله - ﷺ -: \"ما رأيت من ناقصات عقل ودين أذهب للب الرجل الحازم من إحداكن\" (٣). فقلن له (٤): وما نقصان عقلنا، وديننا يا رسول الله؟ فقال: \"أليس شهادة المرأة مثل نصف شهادة الرجل، فذلك من نقصان عقلها؛ أوليس (٥) إذا حاضت المرأة (لم تصم، ولم تصل) (٦)؟ \" قلن: بلى. قال (٧): \"فذلك من نقصان دينها\" (٨).\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٤٠٨، \"تاريخ الإسلام\" للذهبي ٧/ ٢٠٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٥٢، \"تقريب التهذيب\" لابن حجر (٥٢٧٧).\n(١) تحرفت في (س) و(ز) إلى: بن.\n(٢) هو: سعد بن مالك بن سنان، أبو سعيد الخدري. صحابي مشهور.\n(٣) من (ز)، (أ): وفي غيرهما: إحداهن.\n(٤) ساقطة من (أ).\n(٥) في (ش): وليس.\n(٦) في (ش)، (ح): لم تصل ولم تصم.\n(٧) ساقطة من (ح).\n(٨) [٤٩٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، وعيسى بن ميناء يكتب حديثه، وقد ورد الحديث من طريق صحيح عن محمد بن جعفر، به.\nالتخريج:\nرواه البخاري في كتاب الحيض، باب ترك الحائض الصوم (٣٠٤)، وفي كتاب الزكاة، باب الزكاة على الأقارب (١٤٦٢)، وفي كتاب الصوم، باب الحائض تترك الصوم والصلاة (١٩٥١) مختصرًا. وفي كتاب الشهادات، باب قوله تعالى: ﴿فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ﴾ (٢٦٥٨). ورواه مسلم في كتاب الإيمان، باب بيان نقصان الإيمان بنقص الطاعات (٨٠) كلاهما من طريق سعيد بن أبي مريم قال: أخبرنا محمد بن جعفر به.","vol":"6","page":28},{"text":"ويمنع أيضًا من قراءة القرآن، وقد رخص فيها مالك (بعض الرخصة) (١) إذا طالت المدة احترازًا من نسيان القرآن (٢)، والفقهاء على خلافه (٣)، ويمنع من مس المصحف، ودخول المسجد، والاعتكاف فيه، ومن الطواف بالبيت، ومن الاحتساب بالعدة، ومن الوطء.\n(قال الله ﷿) (٤): ﴿فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ﴾ فلما نزلت هذِه الآية عمد المسلمون إلى النساء الحيّض، فأخرجوهن من البيوت، واعتزلوهن، فإذا اغتسلن (٥) ردوهن إلى البيوت؛ فقدم ناس من أعراب المدينة؛ فشكوا عزل الحيّض عنهم (٦)، وقالوا: يا رسول الله، إن البرد شديد (٧)، والثياب قليلة (٨)، فإن آثرناهن (٩) بالثياب\n_________\n(١) ساقطة من (أ).\n(٢) \"الأوسط\" لابن المنذر ٢/ ٩٩، \"معالم السنن\" للخطابي ١/ ٧٦، \"بداية المجتهد\" لابن رشد ١/ ٤٩.\n(٣) انظر: \"سنن الترمذي\" كتاب الطهارة، باب الجنب والحائض أنهما لا يقرآن القرآن (١٣١)، \"الأوسط\" لابن المنذر ٢/ ٩٦ - ٩٨، \"أحكام القرآن\" للجصاص ١/ ٣٣٨.\n(٤) في (أ): فأنزل الله تعالى.\n(٥) في (ش): تطهرن.\n(٦) في (س): عنهن.\n(٧) في (ح): الشديد.\n(٨) في (ح): لقليلة.\n(٩) في (ح): تأثرهن.","vol":"6","page":29},{"text":"هلك سائر أهل البيت بردًا، وإن آثرناهم (١) بالثياب هلك (٢) الحيّض، وليس كلنا يجد سعة لذلك (٣) فنوسع عليهم جميعًا. فقال لهم رسول الله - ﷺ -: \"إنما أمرتم أن تعتزلوا (٤) مجامعتهن إذا حضن، ولم نأمركم (٥) بإخراجهن من البيوت كفعل الأعاجم\"، وقرأ عليهم هذِه الآية (٦).\n_________\n(١) في (ش): آثرتنا. وفي هامش (س) توضيح: قوله وإن آثرناهم يعني: (وإن آثرنا) أهل البيت دون الحيض هلك الحيّض.\n(٢) في (ش)، (ح)، (ز): هلكت. وفي (أ): هلكن.\n(٣) في (ش): من ذلك.\n(٤) في (ز) زيادة: النساء.\n(٥) في (ز): يأمرهم.\n(٦) ذكره الزيلعي وبيض له.\n\"تخريج أحاديث وآثار الكشاف\" ١/ ١٣٧.\nوقال ابن حجر: لم أجده. \"الكشاف\" ١/ ٢٦٥.\nوذكره مقاتل في \"تفسيره\" ١/ ١١٥، والسمرقندي في \"بحر العلوم\" ١/ ٢٠٥، وقد روى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٠ (٢١٠٩)، ٢/ ٤٠١ (٢١١٤) عن عبد الله بن أحمد الدشتكي قال: حدثني أبي، عن أبيه، عن إبراهيم الصائغ، عن يزيد النحوي، عن عكرمة أن ابن عباس أخبره أن القرآن أنزل في شأن الحائض، والمسلمون يخرجونهن من بيوتهن كفعل العجم، ثم استفتوا رسول الله - ﷺ - في ذلك، فجاء القرآن في ذلك، فقال الله لرسوله: ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ﴾ وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٦١ إلى ابن أبي حاتم وحده. وهذا إسناد ضعيف فيه شيخ ابن أبي حاتم: عبد الله بن أحمد بن عبد الرحمن الدشتكي، قال الذهبي: حدَّث عنه علي بن محمد بن مهرويه القزويني، فذكر خبرًا موضوعًا.\n\"ميزان الاعتدال\" للذهبي ٢/ ٣٩٠، \"المغني في الضعفاء\" للذهبي ١/ ٣٣١، \"لسان الميزان\" لابن حجر ٣/ ٢٥٢.","vol":"6","page":30},{"text":"فوطء الحائض في فرجها حرام.\n[٥٠٠] أخبرني (١) الحسين بن محمد بن الحسين (٢)، قال: نا محمد (٣) بن الحسن بن بشر (٤)، قال: نا (أبو محمد) (٥) عبد الله بن يحيى بن سلمة التجيبي (٦)، بدمياط قال: نا محمد بن أبي السري العسقلاني (٧)، قال: نا شعيب (بن إسحاق) (٨)، عن الحسن بن\n_________\n(١) في (ش): وأخبرني. وفي (ح): أخبرنا.\n(٢) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٣) وهو: محمد بن الحسن بن بشر بن صقلاب.\nسمع بدمشق أبا العباس محمد بن جعفر بن ملاس النميري روى عنه أبو عبد الحسين بن محمد بن الحسين بن فنجويه الثقفي الدينوري، ولم يذكر بجرح ولا تعديل.\nانظر: \"تاريخ دمشق\" لابن عساكر ٥٢/ ٣٠٠.\n(٤) ساقطة من (ش).\n(٥) ساقطة من (ش).\n(٦) عبد الله بن يحيى بن سلمة، أبو محمد التجيبي، لم أظفر له بترجمة.\n(٧) محمد بن أبي السري: المتوكل بن عبد الرحمن بن حسان الهاشمي مولاهم، أبو عبد الله العسقلاني.\nوثَّقه ابن معين: وابن حبان، بينما قال مسلمة بن القاسم: كثير الوهم، وكان لا بأس به. وقال ابن عدي، وابن وضاح: كثير الغلط. وقال أبو حاتم: لين الحديث، وقال ابن حجر: صدوق، عارف، له أوهام كثيرة. توفي سنة (٢٣٨ هـ).\n\"سؤالات ابن الجنيد ليحيى بن معين\" (ص ٢١١)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٠٥، \"الثقات\" لابن حبان ٩/ ٨٨، \"ميزان الاعتدال\" للذهبي ٤/ ٢٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٨٦، \"تقريب التهذيب\" لابن حجر (٦٢٦٣).\n(٨) في (أ): بن أبي إسحاق.\nوهو: شعيب بن إسحاق، ثقة.","vol":"6","page":31},{"text":"الصلت (١)، (عن الزهري) (٢)، عن سعيد بن المسيب (٣)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"من وطئ امرأته وهي حائض (٤)، (فقضي بينهما ولد (٥)، فأصابه جذام فلا يلومنّ إلا نفسه، ومن احتجم يوم السبت والأربعاء (٦) فأصابه وضح (٧» (٨)، فلا يلومنّ إلا نفسه\" (٩).\n_________\n(١) الحسن بن الصلت، ذكره المزي في شيوخ شعيب بن إسحاق.\nوقال الطبراني: شيخ من أهل الشام.\nوقال الألباني: والحسن بن الصلت لم أجد له ترجمة، ولم يذكره الحافظ ابن عساكر في \"تاريخ دمشق\" مع أنه على شرطه.\n\"المعجم الأوسط\" للطبراني ٢/ ١٨١، \"تهذيب الكمال\" للمزي ١٢/ ٥٠١، \"سلسلة الأحاديث الضعيفة\" للألباني ٢/ ١٨١.\n(٢) ساقطة من (ش).\nوهو: محمد بن مسلم بن شهاب الزهري، متفق على جلالته وإتقانه.\n(٣) سعيد بن المسيب، أحد الأثبات الثقات.\n(٤) في (ش): حرام.\n(٥) في (أ): بولد.\n(٦) في (ح): أو الأربعاء.\n(٧) في هامش (س): الوضح: البرص.\n(٨) ما بين القوسين ساقط من (ش).\n(٩) [٥٠٠] الحكم على الإسناد:\nفي إسناده من لم أظفر له بترجمة، وفيه محمد بن أبي السري صدوق له أوهام كثيرة.\nالتخريج:\nرواه الطبراني في \"المعجم الأوسط\" ٣/ ٣٢٦ (٣٣٥٠)، وانظر \"مجمع البحرين\" للهيثمي ٤/ ١٨٦ (٢٣٠٧) مختصرًا بذكر الجزء الأول، وعزاه الألباني إلى أبي =","vol":"6","page":32},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= العباس الأصم في \"حديثه\" ٢/ ١٤٧ من نسخته.\n\"سلسلة الأحاديث الضعيفة\" ٢/ ١٨١ (٧٥٧)، ٤/ ٣٣ (١٥٢٤).\nكلاهما عن بكر بن سهل الدمياطي قال: حدثنا محمد بن أبي السري به. قال الطبراني: لم يروه عن الزهري إلا الحسن بن الصلت، تفرد به ابن أبي السري.\n\"المعجم الأوسط\" ٣/ ٣٢٦.\nوانظر \"مجمع البحرين\" للهيثمي ٤/ ١٨٦، وأورده البيهقي في \"السنن\" ٩/ ٣٤١ من طريق ابن الصلت، عن ابن المسيب، به، وضعفَّه.\nوقال الهيثمي: رواه الطبراني في \"الأوسط\" عن بكر بن سهل، وقد ضعفه النسائي. وقال الذهبي: قد حمل الناس عنه، وهو مقارب الحديث.\n\"مجمع الزوائد\" ٤/ ٣٠٢.\nورواه ابن عدي في \"الكامل\" ٣/ ٢٥١، والحاكم في \"المستدرك\" ٤/ ٤٥٤، والبيهقي في \"السنن الكبرى\" ٩/ ٣٤٠ من طريق سليمان بن أرقم.\nورواه ابن عدي في \"الكامل\" ٣/ ٢٥١، ٤/ ١٢٧ من طريق ابن سمعان، كلاهما عن الزهري به، بشطره الأخير.\nوتعقب الذهبي الحاكم، وقال: سليمان بن أرقم متروك. ا. هـ وأما ابن سمعان فهو عبد الله بن زياد بن سليمان بن سمعان، متروك.\nوقال ابن عدي: وهذِه الأحاديث عن الزهري، عن سعيد، عن أبي هريرة، يرويها عنه سليمان بن أرقم، فإن روى بعض هذِه الأحاديث غيرُه، عن الزهري؛ فيكون أشد منه.\n\"الكامل\" لابن عدي ٣/ ٢٥١.\nوقال البيهقي: سليمان بن أرقم ضعيف، وروى ابن سمعان، وسليمان بن يزيد عن الزهري كذلك أيضًا موصولًا وهو أيضًا ضعيف. . والمحفوظ عن الزهري عن النبي - ﷺ - منقطعًا.\n\"السنن الكبرى\" ٩/ ٣٤٠ - ٣٤١.\nقلت: رواه عبد الرزاق في \"مصنفه\" ١١/ ١٩ (١٩٨١٦) ومن طريقه رواه أبو داود =","vol":"6","page":33},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= في \"المراسيل\" (ص ٣١٩) (٤٥١) عن معمر، عن الزهري به مرسلًا. قال أبو داود: أسند ولا يصح.\nوانظر \"تحفة الأشراف\" ١٣/ ٣٧٨ (١٩٣٩١).\nوقوله: \"من احتجم ... \" له شاهد من حديث ابن عمر.\nرواه ابن ماجه في كتاب الطب، باب في أي الأيام يحتجم (٣٤٨٧، ٣٤٨٨)، وابن حبان في \"المجروحين\" ٢/ ١٠٠، وابن عدي في \"الكامل\" ٢/ ٣٠٨، والحاكم في \"المستدرك\" ٤/ ٤٥٤، وابن الجوزي في \"العلل المتناهية\" ٢/ ٣٩١ (١٤٦٣)، وعزاه ابن القيم في \"زاد المعاد\" ٤/ ٦٠ - ٦١ إلى الدارقطني في \"الأفراد\".\nوعزاه المتقي الهندي إلى ابن السني، وأبي نعيم في \"الطب\".\n\"كنز العمال\" ١٠/ ١٠ (٢٨١١)\nمن طرق عن نافع، عن ابن عمر، مرفوعًا بلفظ: \"اجتنبوا الحجامة يوم الجمعة، ويوم السبت، ويوم الأحد ... واجتنبوا الحجامة يوم الأربعاء ... وما يبدو من جذام، ولا برص إلا في يوم الأربعاء، أو ليلة الأربعاء\" لفظ ابن ماجه.\nقال الحاكم: رواة هذا الحديث كلهم ثقات، غير عثمان بن جعفر هذا، فإني لم أعرفه بعدالة ولا جرح. وتعقبه الذهبي بقوله: مر هذا وهو واه.\nوقال الذهبي في \"ميزان الاعتدال\" ٣/ ٣٣٣ ترجمة غزال بن محمد أحد رواة الحديث: لا يعرف، وخبره منكر في الحجامة.\nوقال ابن حجر في \"تهذيب التهذيب\" ٢/ ٤٧. ترجمة سعيد بن ميمون أحد الرواة أيضًا: مجهول، وخبره منكر جدًّا في الحجامة.\nوقال أيضًا: وأخرجه الدارقطني في \"الأفراد\" بسند جيد عن ابن عمر موقوفًا، ونقل الخلال عن أحمد أنه كره الحجامة في هذِه الأيام، وإن كان الحديث لم يثبت. \"فتح الباري\" ١٠/ ١٤٩ قلت: قال الخلال: أخبرنا حرب بن إسماعيل قال: قلت لأحمد: تكره الحجامة في شيء من الأيام؟ قال: قد جاء في الأربعاء والسبت.\n\"زاد المعاد\" ٤/ ٦٠.","vol":"6","page":34},{"text":"فإن جامعها أثم، ولزمته الكفارة وهي:\n[٥٠١] ما أخبرنا (الحسين بن محمد) (١) (بن عبد الله) (٢) الثقفي (٣)، قال: نا الفضل (٤) بن الفضل الكندي (٥)، قال: نا أبو يعلى أحمد بن علي بن المثنى (٦)، قال: نا علي بن الجعد (٧)، قال: أنا أبو جعفر الرازي (٨)،\n_________\n(١) في (أ): أبو الحسين محمد.\n(٢) ساقطة من (ح).\n(٣) الحسين بن محمد بن فنجويه، أبو عبد الله الثقفي، ثقة.\n(٤) في (أ): المفضل.\n(٥) الفضل بن الفضل بن العباس الكندي. قال الذهبي: كان صدوقًا قاله شيرويه.\nتوفي في ربيع الآخر سنة (٣٦٠ هـ).\n\"تاريخ الإسلام\" ٢٦/ ٢١٢.\n(٦) أحمد بن علي بن المثنى بن يحيى التميمي، أبو يعلى الموصلي. محدث الموصل.\nقال الدارقطني والحاكم: ثقة مأمون. وقال الخليلي: ثقة، متفق عليه، صاحب \"المسند\" و\"المعجم\". ولد سنة (٢١٠ هـ)، وتوفي سنة (٣٠٧ هـ).\n\"سؤالات السلمي للدارقطني\" (ص ١٠٠)، \"الإرشاد\" للخليلي ٢/ ٦١٩، \"تذكرة الحفاظ\" للذهبي ٢/ ٧٠٧، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٧٤.\n(٧) في (ش): جعفر.\nوهو: علي بن الجعد، ثقة، ثبت.\n(٨) عيسى بن أبي عيسى: عبد الله -وقيل: ماهان- التميمي مولاهم، أبو جعفر الرازي.\nقال يحيى بن معين، وابن المديني، وابن عمار الموصلي، وابن سعد: ثقة. زاد ابن معين: وهو يغلط فيما يروي عن مغيرة. وقال أبو حاتم: ثقة، صدوق، صالح الحديث. وقال زكريا الساجي: صدوق ليس بمتقن. وقال ابن خراش: صدوق سيء الحفظ. وقال الإمام أحمد، والعجلي، والنسائي: ليس بالقوي. وقال ابن =","vol":"6","page":35},{"text":"عن عبد الكريم بن أبي المخارق (١)، عن مقسم (٢)، عن ابن عباس، عن النبي - ﷺ - رجل جامع امرأته وهي حائض، قال: \"إن (٣) كان دمًا (٤) عبيطًا، فليتصدق بدينار، وإن كان صفرة (٥)، فنصف دينار\" (٦).\n_________\n= حجر: صدوق سيء الحفاظ؛ خصوصًا عن مغيرة، توفي في حدود الستين ومائة. \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٩٩، \"العلل ومعرفة الرجال\" للإمام أحمد ٣/ ١٣٣، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٨٠، \"الكامل\" لابن عدي ٥/ ٢٥٤، \"ميزان الاعتدال\" للذهبي ٣/ ٣١٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٠٣، \"تقريب التهذيب\" لابن حجر (٨٠١٩).\n(١) عبد الكريم بن أبي المخارق: قيس -ويقال: طارق- المعلم، أبو أمية البصري قال الحافظ: ضعيف.\n(٢) مقسم مولى ابن عباس، صدوق.\n(٣) في (أ): إذا.\n(٤) في (ش): دمها.\n(٥) في (ز): أصفر.\n(٦) [٥٠١] الحكم على الإسناد:\nإسناده ضعيف؛ فيه عبد الكريم بن أبي المخارق ضعيف، لكنه توبع من طريق صحيحة؛ فهو حسن لغيره.\nالتخريج:\nالحديث رواه الترمذي في كتاب الطهارة، باب ما جاء في الكفارة من ذلك (١٣٧)، وابن ماجه في كتاب الطهارة، باب من وقع على امرأته وهي حائض (٦٥٠)، وعبد الرزاق في \"مصنفه\" ١/ ٣٢٨ (١٢٦٤)، والإمام أحمد في \"مسنده\" ١/ ٣٦٧ (٣٤٧٣)، والدارمي في \"السنن\" (١١٥١)، وأبو يعلى في \"مسنده\" ٤/ ٣٢٠ (٢٤٣٢)، وابن الجارود في \"المنتقى\" (١١١)، والبغوي في \"الجعديات\" ٢/ ٣٩٥ (٣٠٠٣)، والطبراني في \"المعجم الكبير\" ١١/ ٤٠٢ (١٢١٣٣ - ١٢١٣٥)، وابن عدي في \"الكامل\" ٥/ ٣٣٩ ترجمة ابن أبي =","vol":"6","page":36},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= المخارق، والدارقطني في \"السنن\" ٣/ ٢٨٧، والحيري في \"الكفاية\" ١/ ١٧١، والبيهقي في \"السنن الكبرى\" ١/ ٣١٧، والبغوي في \"معالم التنزيل\" ١/ ٢٥٧، وفي \"شرح السنة\" ٢/ ١٢٧ (٣١٥) كلهم من طرق عن عبد الكريم، به.\nإلا أنه اختلف في عبد الكريم؛ فبعضهم سماه: عبد الكريم بن أبي المخارق، وبعضهم قال: عبد الكريم بن مالك. وبعضهم كناه: عبد الكريم أبو أمية، وبعضهم نسبه فقال: عبد الكريم البصري، وبعضهم أطلقه دون تعيين.\nوذهب ابن التركماني وأحمد شاكر إلى أنه عبد الكريم بن مالك الجزري.\n\"الجوهر النقي\" لابن التركماني ١/ ٣١٧، \"سنن الترمذي\" تحقيق: أحمد شاكر (١٣٧).\nبينما قال البيهقي: هو عبد الكريم بن أبي المخارق. \"السنن الكبرى\" ١/ ٣١٧.\nقلت: وهو الصواب كما ورد مصرحًا به في عدد من المصادر السابقة. قال ابن حجر: قلت: أخرجه البيهقي من ثلاثة أوجه فيها كلها أنه أبو أمية ... وقال ابن دقيق العيد في \"الإمام\": عبد الكريم بن مالك، وعبد الكريم أبو أمية كلاهما يروي عن مقسم، وقد بين روح بن عبادة في روايته لهذا الحديث أنه عبد الكريم أبو أمية، وهو يضعف قول من قال: إنه الجزري، وجزم ابن عبد الهادي أيضًا بأنه أبو أمية الضعيف.\n\"النكت الظراف\" بهامش \"تحفة الأشراف\" ٥/ ٢٤٨ وقال أيضًا: أما الروايات المتقدمة كلها فمدارها على عبد الكريم: أبي أمية وهو مجمع على تركه.\n\"التلخيص الحبير\" ١/ ١٦٥.\nورواه أبو داود في كتاب الطهارة، باب في إتيان الحائض (٢٦٤) وقال: هكذا الرواية الصحيحة قال: دينار أو نصف دينار، وربما لم يرفعه شعبة. ورواه النسائي في كتاب الطهارة، باب ما يجب على من أتى حليلته في حال حيضتها ١/ ١٥٣، وابن ماجه في كتاب الطهارة، باب كفارة من أتى حائضًا (٦٤٠)، والدارمي في \"السنن\" (١١٤٧)، والإمام أحمد في \"مسنده\" ١/ ٢٢٩، ٢٨٦ (٢٠٣٢) (٢٥٩٥)، وابن الجارود في \"المنتقى\" (١٠٨)، (١٠٩)، والطبراني في \"المعجم =","vol":"6","page":37},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الكبير\" ١١/ ٣٨١ (١٢٠٦٥، ١٢٠٦٦)، والحاكم في \"المستدرك (١/ ٥٧٩ وقال: وهذا حديث صحيح، فقد احتجا جميعًا بمقسم بن بجره -في المطبوع: نجده- فأما عبد الحميد بن عبد الرحمن الجزري: ثقة مأمون. ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ١/ ٣١٤، ٣١٥ كلهم من طرق عن شعبة، عن الحكم، عن عبد الحميد بن عبد الرحمن.\nورواه أبو داود في الموضع السابق (٢٦٦)، والترمذي في كتاب الطهارة، باب ما جاء في الكفارة في ذلك (١٣٦). والإمام أحمد في \"مسنده\" ١/ ٢٧٢ (٢٤٥٨)، ١/ ٣٢٥ (٢٩٩٥)، والدارمي في \"مسنده\" ١/ ٢٥٤ (١١٤٦)، (١١٤٨)، والدارقطني في \"السنن\" ٢/ ٢٧٢، والبيهقي في \"السنن الكبرى\" ١/ ٣١٦ من طريق خصيف.\nورواه الدارمي في \"مسنده\" ١/ ٢٥٥ (١١٥٢) موقوفًا. والطبراني في \"المعجم الكبير\" ١١/ ٣١٧ (١٢١٢٩ - ١٢١٣٣)، والبيهقي فى \"السنن الكبرى\" ١/ ٣١٥، والخطيب في \"تاريخ بغداد\" ٥/ ٣٥ من طريق الحكم، وهذا من الأحاديث التي صرح بعض الحفاظ بسماع الحكم من مقسم.\nورواه أبو داود في الموضع السابق (٢٦٥)، والحاكم في \"المستدرك\" ١/ ٢٧٩، والبيهقي في \"السنن الكبرى\" ١/ ٣١٨ كلهم من طريق أبي الحسن الجزري، موقوفًا.\nورواه الإمام أحمد ١/ ٢٣٧، ٣١٢ (٢١٢١)، (٢٨٤٣)، والبيهقي في \"السنن الكبرى\" ١/ ٣١٥ من طريق قتادة.\nورواه الدارقطني في \"السنن\" ٣/ ٢٨٦، والبيهقي في \"السنن الكبرى\" ١/ ٣١٨ من طريق يعقوب بن عطاء.\nورواه الدارقطني في \"السنن\" ٣/ ٢٨٧ أيضًا من طريق علي بن بذيمة ثلاثتهم عن مقسم به، بنحوه.\nقال ابن حجر: والاضطراب في سند هذا الحديث ومتنه كثير جدًا.\nوقال ابن حجر أيضًا: وأما الأخيرة وهي رواية عبد الحميد، فكل رواتها مخرج =","vol":"6","page":38},{"text":"ولا بأس باستخدام الحائض، (ومباشرة بدنها) (١) إذا كانت مؤتزرة (٢)، (وبالاستمتاع بها) (٣) فوق الإزار. قال مسروق: قلت لعائشة ﵂: ما يحل للرجل من امرأته إذا كانت حائضًا؟ قالت: كل شيء إلا الجماع (٤).\n[٥٠٢] أخبرنا أبو الحسن (٥) بن أبي (٦) الفضل (٧) الفقيه، قال: أنا\n_________\n= لهم في \"الصحيح\" إلا مقسم، فانفرد به البخاري ... وقد صححه الحاكم، وابن القطان، وابن دقيق العيد، وقال الخلال عن أبي داود عن أحمد: ما أحسن حديث عبد الحميد. . وأقر ابن دقيق العيد تصحيح ابن القطان، وقواه في \"الإمام\" وهو الصواب، فكم من حديث قد احتجوا به فيه من الاختلاف أكثر مما في هذا كحديث \"بئر بضاعة\" وحديث \"القلتين\" ونحوهما، وفي ذلك ما يرد على النووي في دعواه في \"شرح المهذب\" و\"التنقيح\" و\"الخلاصة\" أن الأئمة كلهم خالفوا الحاكم في تصحيحه، وأن الحق أنه ضعيف باتفاقهم.\n\"التلخيص الحبير\" لابن حجر ١/ ١٦٤ - ١٦٦ وانظر \"بيان الوهم والإيهام\" لابن القطان ٥/ ٢٧١ - ٢٨٠، \"المجموع\" للنووي ٢/ ٣٦٠ - ٣٦١، حاشية \"سنن الترمذي\" ١/ ٢٤٦ - ٢٥٢.\n(١) في (ح): ومباشرتها.\n(٢) في (ح): متزرة.\n(٣) في (أ): والاستمتاع بما.\n(٤) رواه عبد الرزاق في \"مصنفه\" ١/ ٣٢٧ (١٢٦٠)، والدارمي في \"السنن\" (١٠٧٩)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٣٨، والنحاس في \"الناسخ والمنسوخ\" ٢/ ١٩ (٢٠١)، والطبري في \"جامع البيان\" ٢/ ٣٨٢ - ٣٨٣.\n(٥) في (س) و(ز): أبو الحسين. وفي (ح): الحسن.\n(٦) ساقطة من (ش).\n(٧) أحمد بن محمد أبي الفضل أبو الحسن القهندزي، من أعيان المعدلين.","vol":"6","page":39},{"text":"مكي بن عبدان (١)، قال: نا محمد بن يحيى (٢)، قال: وفيما قرأت على عبد الله بن نافع (٣) وحدثني مُطَرِّف (٤)، عن مالك (٥)، عن ربيعة بن أبي عبد الرحمن (٦) أن عائشة ﵂ كانت مع رسول الله - ﷺ - مضطجعة في ثوب واحد، وأنها وثبت وثبة شديدة، فقال لها رسول الله - ﷺ -: \"مالك، لعلك نَفِسْت؟ \" -يعني: الحيضة- قالت: نعم. قال: \"شدي عليك (٧) إزارك، ثم عودي إلى مضجعك\" (٨).\n_________\n(١) مكي بن عبدان، ثقة مأمون.\n(٢) محمد بن يحيى الذهلي، ثقة، حافظ.\n(٣) عبد الله بن نافع بن أبي نافع الصائغ المخزومي مولاهم، أبو محمد المدني، ثقة.\n(٤) مُطَرف بن عبد الله بن مطرف بن سليمان بن يسار اليساري الهلالي مولاهم أبو مصعب المدني، ثقة.\n(٥) مالك بن أنس، رأس المتقنين، وكبير المتثبتين.\n(٦) ربيعة بن أبي عبد الرحمن، ثقة.\n(٧) ساقطة من (أ).\n(٨) في (ش)، (أ): لمضجعك. وفي (ح): عودي مضجعك.\n[٥٠٢] الحكم على الإسناد:\nإسناده ضعيف؛ ربيعة بن أبي عبد الرحمن لم يدرك عائشة.\nالتخريج:\nالحديث في \"الموطأ\" للإمام مالك في الطهارة، باب ما يحل للرجل من امرأته وهي حائض ١/ ٥٨، وانظر \"الموطأ\" برواية أبي مصعب الزهري ١/ ٦٤ (١٦٠)، \"الموطأ\" برواية سويد بن سعيد الحدثاني (ص ٧٢)، \"الموطأ\" برواية عبد الله بن مسلمة القعنبي (ص ١٢٧).\nقال ابن عبد البر: هكذا الحديث في \"الموطأ\" كما رُوي منقطعًا، ويتصل معناه من حديث أم سلمة عن النبي - ﷺ -، ولا أعلم أنه روي من حديث عائشة بهذا اللفظ البتة. =","vol":"6","page":40},{"text":"[٥٠٣] وأخبرنا (ابن فنجويه) (١)، قال: أنا أبو بكر (٢)، قال: أنا (٣) أبو عبد الرحمن (٤)، (قال: أنا إسماعيل بن مسعود (٥)، قال: نا خالد (٦)، قال: نا هشام (٧)، قال: ثنا (٨) أبو عبد الرحمن) (٩) وأخبرنا (عبيد الله) (١٠) بن سعيد (١١)،\n_________\n= \"التمهيد\" ١/ ١٦٢.\nورواه البيهقي في \"السنن الكبرى\" ١/ ٣١١ من طريق عطاء بن يسار، عن عائشة به، بنحوه، وقال: ورواه مالك، عن ربيعة، عن عائشة مرسلًا، ويحتمل أن يكون وقع ذلك لعائشة وأم سلمة جميعًا.\nورواه ابن عبد البر في \"التمهيد\" ٣/ ١٦٦ من طريق عمر بن أبي سلمة، عن أبيه، عن عائشة، بنحوه. ورجح ابن عبد البر رواية يحيى بن أبي كثير، عن أبي سلمة الآتية.\n(١) في (ح): أبو عبد الله بن فنجويه الدينوري.\nوهو: الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٢) في (ح) زيادة: السني.\nوهو: أحمد بن محمد بن إسحاق أبو بكر السني، ثقة.\n(٣) في (ح): ثنا.\n(٤) أحمد بن شعيب أبو عبد الرحمن النسائي، ثقة حافظ.\n(٥) إسماعيل بن مسعود الجحدري أبو مسعود البصري، ثقة، توفي سنة (٢٤٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٠٠، \"تهذيب التهذيب\" لابن حجر ١/ ١٦٧، \"تقريب التهذيب\" لابن حجر (٤٨٢).\n(٦) خالد بن الحارث، ثقة، ثبت.\n(٧) هشام الدستوائي، ثقة.\n(٨) من (ز).\n(٩) ما بين القوسين ساقط من (ح).\n(١٠) تحرفت في (ح): أبو عبيد الله. وفي (أ): أبو عبد الله.\n(١١) عبيد الله بن سعيد اليشكري، ثقة مأمون.","vol":"6","page":41},{"text":"قال: نا معاذ بن هشام (١) -واللفظ له- قال: حدثني أبي، عن يحيى (٢) قال: نا أبو سلمة (٣) أن (٤) زينب بنت أبي سلمة (٥) حدثته أن أم سلمة (٦) حدثتها قالت: بينما أنا مضطجعة (مع رسول الله - ﷺ -) (٧) في الخميلة (٨)، إذ حضت، فانسللت، فأخذت ثياب حيضي (٩). فقال\n_________\n(١) معاذ بن هشام الدستوائي، صدوق ربما وهم.\n(٢) يحيى بن أبي كثير، ثقة، ثبت، يرسل، مدلس من الثانية.\n(٣) في (ش)، (ز): أبو أسامة.\nوهو: أبو سلمة بن عبد الرحمن بن عوف، ثقة.\n(٤) ساقطة من (ح).\n(٥) زينب بنت أبي سلمة بن عبد الأسد بن هلال المخزومية القرشية، ربيبة النبي - ﷺ -، وأمها أم سلمة زوج النبي - ﷺ -.\nكان اسمها برة، فسماها زينب. قال الواقدي: ولدت بأرض الحبشة. قال ابن حجر: فيه نظر ففي \"مستدرك الحاكم\" بإسناد صحيح ما يرده، ويدل على أن أمها لما تزوجت النبي - ﷺ - كانت زينب ما فطمت بعد. قال أبو رافع: إذا ذكرت امرأة بالمدينة فقيهة ذكرت زينب بنت أبي سلمة. توفيت سنة (٧٣ هـ).\n\"الطبقات الكبرى\" لابن سعد ٨/ ٤٦١، \"الاستيعاب\" لابن عبد البر ٤/ ١٨٥٤، \"أسد الغابة\" لابن الأثير ٥/ ٤٦٨، \"الإصابة\" لابن حجر ٨/ ٩٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٧٤.\n(٦) أم المؤمنين ﵂.\n(٧) من (ش)، (ح).\n(٨) الخميلة: القطيفة، وهي كل ثوب له خمل من أي شيء كان. والخمل: هُدْب القطيفة ونحوها مما ينسج، وتفضل له فضول. \"النهاية\" لابن الأثير ٢/ ٨١ \"لسان العرب\" ٤/ ٢٢٢ لابن منظور (خمل).\n(٩) في (أ): حيضتي.","vol":"6","page":42},{"text":"رسول الله - ﷺ -: \"أَنَفِسْتِ (١)؟ \" قلت: نعم. فدعاني، فاضطجعت (٢) معه في الخميلة.\n_________\n(١) قال الخطابي: إنما هو بفتح النون، وكسر الفاء، معناه: حِضت، يقال: نَفِسَت المرأة؛ إذا حاضت، ونُفِسَت مضمومة النون من النفاس. قال النووي: وقد نقل أبو حاتم عن الأصمعي الوجهين في الحيض والولادة، وذكر ذلك غير واحد، وأصل ذلك كله خروج الدم، والدم يسمى نفسًا.\n\"غريب الحديث\" للخطابي ٣/ ٢٢٢، \"شرح صحيح مسلم\" للنووي ٣/ ٢٠٧، \"فتح الباري\" لابن حجر ١/ ٤٠٣.\n(٢) هنا يبدأ سقط من (ز) وينتهي عند إسحاق بن الأشعث عن في إسناد حديث رقم (٥٢٣) (ص ١١٨).\n[٥٠٣] الحكم على الإسناد:\nإسناد صحيح.\nالتخريج:\nوهو في \"سنن النسائي\" في كتاب الطهارة، باب مضاجعة الحائض ١/ ١٤٩، وفي باب مضاجعة الحائض في ثياب حيضتها ١/ ١٨٨.\nورواه مسلم أيضًا في كتاب الحيض، باب الاضطجاع مع الحائض في لحاف واحد (٢٩٦) عن محمد بن المثنى، عن معاذ بن هشام به.\nورواه البخاري في كتاب الحيض، باب من سمى النفاس حيضًا (٢٩٨) عن مكي ابن إبراهيم، وفي باب من أخذ ثياب الحيض سوى ثياب الطهر (٣٢٣) عن معاذ ابن فضالة. وفي كتاب الصوم، باب القبلة للصائم (١٩٢٩) من طريق يحيى.\nورواه الإمام أحمد في \"مسنده\" ٦/ ٢٩١ (٢٦٤٩٨) عن إسماعيل بن إبراهيم.\nورواه الدارمي في \"السنن\" (١٠٨٥) عن وهب بن جرير، كلهم عن هشام به، بنحوه.\nورواه البخاري في كتاب الحيض، باب النوم مع الحائض وهي في ثيابها (٣٢٢) من طريق شيبان. =","vol":"6","page":43},{"text":"[٥٠٤] وأخبرنا عبد الله بن حامد (١)، قال: أنا (٢) محمد بن يعقوب (٣)، قال: أنا محمد بن عبد الله بن عبد الحكم (٤)، قال: أنا ابن وهب (٥)، (قال: وحدثني بحر (٦) بن نصر (٧)، قال: قرئ على عبد الله بن وهب) (٨)، أخبرك (٩) يونس بن يزيد (١٠) والليث بن\n_________\n= ورواه الإمام أحمد في \"مسنده\" ٦/ ٣٠٠ (٢٦٥٦٦) من طريق همام كلاهما عن يحيى به بنحوه.\nورواه ابن ماجه في كتاب الطهارة، باب ما للرجل من امرأته إذا كانت حائضًا (٦٣٧)، والإمام أحمد في \"مسنده\" ٦/ ٢٩٤ (٢٦٥٢٥)، والدارمي في \"مسنده\" (١٠٨٤) كلهم من طريق محمد بن عمرو، عن أبي سلمة، عن أم سلمة به، بنحوه.\n(١) عبد الله بن حامد الأصبهاني، لم يذكر بجرح ولا تعديل.\n(٢) ساقطة من (ش).\n(٣) محمد بن يعقوب أبو العباس الأصم، ثقة.\n(٤) في (ح): بن الحكم.\nوهو: محمد بن عبد الله بن عبد الحكم، ثقة.\n(٥) عبد الله بن وهب، ثقة، حافظ.\n(٦) في هامش (س) و(أ): يحيى. وفي (ح): محمد.\n(٧) بحر بن نصر بن سابق الخولاني مولاهم، أبو عبد الله المصري. ثقة، ولد سنة (١٧٤ هـ)، وتوفي في شعبان سنة (٢٦٧ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤١٩، \"سير أعلام النبلاء\" للذهبي ١٢/ ٥٠٢، \"تهذيب التهذيب\" لابن حجر ١/ ٢١٣، \"تقريب التهذيب\" لابن حجر (٦٣٩).\n(٨) ما بين القوسين ساقط من (ش).\n(٩) في (أ): أخبرني.\n(١٠) في (أ): زيد.\nوهو: يونس بن يزيد الأيلي، ثقة؛ في حديثه عن الزهري خطأ.","vol":"6","page":44},{"text":"سعد (١) وابن سمعان (٢)، عن ابن شهاب (٣)، عن حبيب (٤) مولى عروة ابن الزبير، عن ندبة (٥) - مولاة (٦) ميمونة (زوج النبي - ﷺ - عن\n_________\n(١) الليث بن سعد، ثقة، ثبت.\n(٢) عبد الله بن زياد بن سليمان بن سمعان المخزومي مولاهم، أبو عبد الرحمن المدني، متروك.\n(٣) محمد بن مسلم بن شهاب الزهري، متفق على جلالته وإتقانه.\n(٤) حبيب الأعور مولى عروة بن الزبير المدني، قال ابن سعد: مات قديمًا في آخر سلطان بني أمية، وكان قليل الحديث. وذكره ابن حبان في \"الثقات\" في موضعين:\nالأول: قال: حبيب الأعور يروى عن عروة بن الزبير، روى عنه الزهري إن لم يكن ابن هند بنت أسماء، فلا أدري من هو.\nالثاني: قال: حبيب مولى عروة بن الزبير يروى عن عروة، روى عنه أهل المدينة، توفي في ولاية مروان بن محمد، يخطئ. روى له مسلم حديثًا واحدًا.\nقال ابن حجر: مقبول. توفي في حدود (١٣٠ هـ).\n\"الطبقات الكبرى\" لابن سعد -القسم المتمم (ص ٣١٤)، \"الثقات\" لابن حبان ٦/ ١٧٨، ١٨٠، \"تهذيب التهذيب\" لابن حجر ١/ ٣٥٤، \"تقريب التهذيب\" لابن حجر (١١١٢).\n(٥) في (أ): بريدة.\n(٦) في (س) و(ش): مولى.\nوهي: ندبة مولاة ميمونة أم المؤمنين، ويقال: بُرَيَّة، ويقال: بَدَنة.\nذكرها ابن حبان في \"الثقات\" وقال: روى عنها الزهري. وذكرها الذهبي في النساء المجهولات، وقال: تفرد عنها حبيب الأعور. وذكرها ابن منده وأبو نعيم في \"الصحابة\"، وقال ابن حجر: مقبولة، -ويقال: إن لها صحبة- من الثالثة. \"الثقات\" لابن حبان ٥/ ٤٨٧ \"ميزان الاعتدال\" للذهبي ٤/ ٦١٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٩٠، \"تقريب التهذيب\" لابن حجر (٨٦٩٢). =","vol":"6","page":45},{"text":"ميمونة) (١) قالت: كان (رسول الله) (٢) - ﷺ - يباشر المرأة من نسائه وهي حائض إذا كان عليها إزار يبلغ أنصاف (٣) الفخذين، أو الركبتين (٤).\n_________\n= قلت: قال معمر في روايته لهذا لحديث: عن الزهري، عن ندبة. ولعل هذا مستند ابن حبان، وقال ابن إسحاق: عن الزهري، عن عروة عن ندبة. لكنهما خالفا جماعة من الثقات رووه عن الزهري، عن حبيب الأعور، عن ندبة.\n(١) في (أ): عن ميمونة زوج النبي - ﷺ -.\n(٢) في (ح): النبي.\n(٣) في (ح): إلى أنصاب. وفي (أ): إلى أنصاف.\n(٤) [٥٠٤] الحكم على الإسناد:\nفي إسناده: شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه: حبيب وندبة مقبولان، وقد ورد من طرق صحيحة عن ميمونة.\nالتخريج:\nرواه النسائي في كتاب الطهارة، باب مباشرة الحائض ١/ ١٥١ (٢٨٧)، وفي كتاب الحيض، باب ما كان النبي - ﷺ - يصنعه إذا حاضت إحدى نسائه ١/ ١٨٦ (٣٧٦) عن الحارث بن مسكين. ورواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٣٦ عن يونس، كلاهما عن ابن وهب به. وليس عندهما ذكر ابن سمعان.\nورواه أبو داود في كتاب الطهارة، باب في الرجل يصيب منها ما دون الجماع (٢٦٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٢٠٠ (١٣٦٥) من طريق يزيد بن موهب. ورواه ابن أبي شيبة في \"مصنفه\" ٦/ ١٧٤ (١٦٩٨٥) عن شبابة.\nورواه الدارمي في \"السنن\" (١٠٩٧)، والطبراني في \"المعجم الكبير\" ٢٤/ ١٢ (١٨)، والبيهقي في \"السنن الكبرى\" ١/ ٣١٣. كلهم من طريق عبد الله بن صالح. ورواه الإمام أحمد ٦/ ٣٣٢، ٣٣٥ (٢٦٨١٩)، (٢٦٨٥٠) عن حجاج وأبي كامل.\nورواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٣٦ من طريق أسد. =","vol":"6","page":46},{"text":"قال الليث: محتجزة به (١).\n_________\n= ورواه النحاس في \"الناسخ والمنسوخ\" ٢/ ١٩ (٢٠٤)، والبيهقي في \"السنن الكبرى\" ١/ ٣١٣ من طريق أحمد بن يونس.\nورواه البيهقي في \"السنن الكبرى\" ١/ ٣١٣ من طريق ابن بكير، كلهم عن الليث ابن سعد به، بنحوه.\nورواه الطبراني في \"المعجم الكبير\" ١٢/ ٢٤ (٢٠) من طريق عنبسة بن خالد قال: حدثنا يونس به، بنحوه.\nورواه عبد الرزاق في \"مصنفه\" ١/ ٣٢١ (١٢٣٤)، عن ابن جريج.\nورواه الطبراني في \"المعجم الكبير\" ٢٤/ ١٢ (١٩) من طريق عبد الرحمن بن إسحاق، وفي ٢٤/ ١٣ (٢١) من طريق صالح بن كيسان.\nورواه البيهقي في \"السنن الكبرى\" ١/ ٣١٣ من طريق شعيب بن أبي حمزة كلهم عن الزهري به، بنحوه.\nورواه عبد الرزاق في \"مصنفه\" ١/ ٣٢١ (١٢٣٣)، ومن طريقه الإمام أحمد في \"مسنده\" ٦/ ٣٣٦ (٢٦٨٥٣)، وإسحاق بن راهويه في \"مسنده\" مسند أمهات المؤمنين ٤/ ٢١٩ (٢٠٢٥)، والطبراني في \"المعجم الكبير\" ٢٤/ ١١ (١٦) عن معمر، عن الزهري، عن ندبة به، بنحوه مطولًا.\nورواه الإمام أحمد في \"مسنده\" ٦/ ٣٣٢ (٢٦٨١٩)، والطبري في \"جامع البيان\" ٢/ ٣٨٢ كلاهما من طريق محمد بن إسحاق، عن الزهري، عن عروة، عن ندبة به، بنحوه مطولًا.\nورواه البخاري في كتاب الحيض، باب مباشرة الحائض (٣٠٣)، ومسلم في كتاب الحيض، باب مباشرة الحائض فوق الإزار (٢٩٤)، وأبو داود في كتاب النكاح، باب في إتيان الحائض ومباشرتها (١٦٧)، والدارمي في \"مسنده\" (١٠٨٦)، والإمام أحمد في \"مسنده\" ٦/ ٣٣٥، ٣٣٦ (٢٦٨٤٦)، (٢٦٨٥٥)، كلهم من طريق عبد الله بن شداد عن ميمونة به، بنحوه.\n(١) انظر \"سنن النسائي\" ١/ ١٥١، ١/ ١٨٦، \"شرح معاني الآثار\" للطحاوي ٣/ ٣٦.","vol":"6","page":47},{"text":"[٥٠٥] وأخبرنا عبد الله بن حامد الوزان (١)، قال: أنا مكي بن عبدان (٢)، قال: نا عبد الرحمن بن بشر (٣)، قال: نا عبد الرزاق (٤)، قال: أنا الثوري (٥)، عن منصور (٦)، عن إبراهيم (٧)، عن الأسود (٨)، عن عائشة ﵂ قالت: كنت أغتسل أنا ورسول الله - ﷺ - من إناء واحد، ونحن جنبان، وكنت أغسل (رأس) (٩) رسول الله - ﷺ -، وهو معتكف في المسجد، وأنا حائض، وكان يأمرني إذا كنت حائضًا أن أتزر، ثم يباشرني (١٠).\n_________\n(١) عبد الله بن حامد الأصبهاني، لم يذكر بجرح ولا تعديل.\n(٢) مكي بن عبدان، ثقة، مأمون.\n(٣) عبد الرحمن بن بشر، ثقة.\n(٤) زاد هنا في (س): (قال: أنا مكي بن عبدان) وهو خطأ.\nوهو: عبد الرزاق بن همام، ثقة، حافظ، تغير بعد سنة (٢٠٠ هـ).\n(٥) سفيان الثوري، ثقة، حافظ.\n(٦) منصور بن المعتمر، ثقة، ثبت.\n(٧) إبراهيم بن يزيد النخعي، ثقة، يرسل.\n(٨) الأسود بن يزيد، ثقة مخضرم.\n(٩) في (ش): أنا.\n(١٠) [٥٠٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، والحديث روي من طرق صحيحة عن الثوري.\nالتخريج:\nالحديث في \"المصنف\" لعبد الرزاق ١/ ٣٢٢ (١٢٣٧).\nورواه البخاري في كتاب الحيض، باب مباشرة الحائض (٢٩٩ - ٣٠١) عن قبيصة. وفي كتاب الاعتكاف، باب غسل المعتكف (٢٠٣٠، ٢٠٣١) عن محمد =","vol":"6","page":48},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ابن يوسف.\nورواه أبو داود في كتاب الطهارة، باب الوضوء بغسل وضوء المرأة (٧٧) مختصرًا بذكر الجزء الأول. والنسائي في كتاب الطهارة، باب ذكر اغتسال الرجل والمرأة من نسائه من إناء واحد ١/ ١٢٩ مختصرًا، بذكر الجزء الأول. ورواه في كتاب الطهارة، باب غسل الحائض ١/ ١٤٧ وفي كتاب الحيض، باب ترجيل الحائض رأس زوجها وهو معتكف ١/ ١٩٣ مختصرًا بذكر الجزء الثاني. ورواه الإمام أحمد في \"مسنده\" ٦/ ٥٥، وفي ٦/ ١٩١ (٢٥٥٨٣) مختصرًا كلهم من طريق يحيى بن سعيد القطان. ورواه الترمذي في كتاب الطهارة باب ما جاء في مباشرة الحائض (١٣٢) وقال: حديث حسن صحيح. مختصرًا، والإمام أحمد في \"مسنده\" ٦/ ١٨٩ (٢٥٥٦٣) من طريق عبد الرحمن بن مهدي، كلهم عن سفيان الثوري به.\nورواه مسلم في كتاب الحيض، باب مباشرة الحائض فوق الإزار (٢٩٣)، (١) والنسائي في كتاب الطهارة، باب مباشرة الحائض ١/ ١٥١، وفي كتاب الحيض، باب مباشرة الحائض ١/ ١٨٩، وابن ماجة في كتاب الطهارة، باب ما للرجل من امرأته إذا كانت حائضًا (٦٣٦) كلهم من طريق جرير.\nورواه أبو داود في كتاب الطهارة، باب الرجل يصيب منها ما دون الجماع (٢٦٨) والإمام أحمد في: مسنده\" ٦/ ١٧٤ (٢٥٤١٠) من طريق شعبة. ورواه مسلم في كتاب الحيض باب جواز غسل الحائض رأس زوجها (٢٩٧) (١٠) من طريق زائدة كلهم، عن منصور به، بنحوه مختصرًا.\nورواه البخاري في كتاب الحيض، باب مباشرة الحائض (٣٠٢)، ومسلم في كتاب الحيض، باب مباشرة الحائض فوق الإزار (٢٩٣)، (٢)، وابن ماجة في الموضع السابق (٦٣٥)، والإمام أحمد في \"مسنده\" ٦/ ١٤٣، ٢٣٥ (٢٥١٠٤)، (٢٥٩٨٠) كلهم من طريق عبد الرحمن بن الأسود، عن أبيه، بنحوه مختصرًا بذكر الجزء الأخير.\nورواه النسائي في كتاب الطهارة، باب مباشرة الحائض ١/ ١٥١، وفي كتاب =","vol":"6","page":49},{"text":"[٥٠٦] وأخبرني عبد الله (١)، قال: نا عبد الرحمن بن محمد الزهري (٢)، قال: نا عباس بن محمد (٣)، قال: نا سليمان بن حرب (٤)، قال: نا شعبة (٥)، عن الأعمش (٦)، عن ثابت بن عبيد (٧)،\n_________\n= الحيض، باب مباشرة الحائض ١/ ١٨٩، والإمام أحمد في \"مسنده\" ٦/ ١٧٤، ١٨٢، ٢٠٦ (٢٥٤١٦)، (٢٥٤٩٣)، (٢٥٧١٤) من طريق عمرو بن شرحبيل عن عائشة به، بنحوه مختصرًا بذكر الجزء الأخير. ورواه البخاري في كتاب الحيض، باب غسل الحائض رأس زوجها وترجيله (٢٩٥، ٢٩٦)، ومسلم في كتاب الحيض، باب جواز غسل الحائض رأس زوجها (٢٩٧) والنسائي في كتاب الطهارة، باب غسل الحائض رأس زوجها ١/ ١٩٣ كلهم من طرق، عن عروة بن الزبير، عن عائشة به، بنحوه مختصرًا بذكر الجزء الثانى.\n(١) في (ح): وأخبرنا أبو عبد الله.\nوهو: عبد الله بن حامد الأصبهاني، لم يذكر بجرح ولا تعديل.\n(٢) عبد الرحمن بن محمد بن عبيد الله بن سعد العوفي الزهري، أبو محمد البغدادي. قال الخطيب: وكان ثقة. ولد سنة (٢٥٧ هـ)، وتوفي سنة (٣٣٦ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ٢٨٩، \"المنتظم\" لابن الجوزي ١٤/ ٦٧، \"تاريخ الإسلام\" للذهبي ٢٥/ ١٣٨.\n(٣) عباس بن محمد الدوري، ثقة، حافظ.\n(٤) سليمان بن حرب بن بجيل الأزدي الواشمي، أبو أيوب البصري، سكن مكة، وكان قاضيها، ثقة، إمام، حافظ. ولد سنة (١٤٠ هـ)، وتوفي بالبصرة في ربيع الآخر سنة (٢٢٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٠٨، \"سير أعلام النبلاء\" للذهبي ١٠/ ٣٣٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٨٨.\n(٥) شعبة بن الحجاج، ثقة، متقن.\n(٦) سليمان بن مهران الأعمش، ثقة، ثبت، مدلس.\n(٧) (بن عبيد) ساقطة من (أ). وفي (ش): عن عبيد.","vol":"6","page":50},{"text":"عن القاسم (١)، عن عائشة ﵂ (٢) أن رسول الله - ﷺ - قال: \"ناوليني الخُمْرة (٣) \". فقلت: إني حائض؟ فقال: \"إن حيضتك ليست في يدك\" (٤).\n_________\n= وهو: ثابت بن عبيد الأنصاري مولى زيد بن ثابت الكوفي، ثقة.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٥٤، \"تهذيب التهذيب\" لابن حجر ١/ ٢٦٥، \"تقريب التهذيب\" لابن حجر (٨٢١).\n(١) القاسم بن محمد بن أبي بكر، ثقة.\n(٢) أم المؤمنين ﵂.\n(٣) تحرفت في (أ): الخميرة.\nوهي السجادة يسجد عليها المصلي، وسميت خمرة لأنها تخمر الوجه أي: تغطيه، وأصل التخمير: التغطية.\n\"غريب الحديث\" لأبي عبيد ١/ ١٦٧، \"معالم السنن\" للخطابي ١/ ٨٣، \"شرح صحيح مسلم\" للنووي ٣/ ٢٠٩.\n(٤) [٥٠٦] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، والحديث قد روي من طرق صحيحة عن شعبة.\nالتخريج:\nرواه الإمام أحمد في \"مسنده\" ٦/ ١٧٣ (٢٥٤٠٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ١٩٢ (١٣٥٨) من طريق محمد بن جعفر. ورواه الطيالسي في \"مسنده\" (ص ٢٠٣) (١٤٣٠)، ومن طريقه أبو عوانة في \"مسنده\" ١/ ٢٦٢ (٩١٠)، والبيهقي في \"السنن الكبرى\" ١/ ١٨٦، ورواه الإمام أحمد في \"مسنده\" ٦/ ١٠١ (٢٤٦٩٥) عن عفان.\nوعنده تصريح الأعمش بالسماع. ورواه الدارمي في \"السنن\" (١١٠٥) عن أبي الوليد الطيالسي، كلهم عن شعبة به.\nورواه مسلم في كتاب الحيض، باب جواز غسل الحائض رأس زوجها وترجيله =","vol":"6","page":51},{"text":"[٥٠٧] وأخبرنا (١) الحسين بن عبد الله (٢)، قال: أنا أحمد بن إسحاق (٣)، قال: أنا أحمد بن شعيب (٤)، قال: نا قتيبة بن سعيد (٥)،\n_________\n= (٢٩٨)، (١١)، وأبو داود في كتاب الطهارة، باب الحائض تناول من المسجد (٢٦١)، والنسائي في كتاب الحيض باب استخدام الحائض ١/ ١٩٢، والإمام أحمد في \"مسنده\" ٦/ ٤٥، ٢٢٩ (٢٤١٨٤)، (٢٥٩١٩) كلهم من طريق أبي معاوية.\nورواه الترمذي في كتاب الطهارة، باب ما جاء في الحائض تتناول الشيء من المسجد (١٣٤) وقال: حديث حسن صحيح. والنسائي في الموضع السابق أيضًا كلاهما من طريق عبيدة.\nورواه عبد الرزاق في \"مصنفه\" ١/ ٣٢٧ (١٢٥٨)، والإمام أحمد في \"مسنده\" ٦/ ١٧٣ (٢٥٤٠٤)، وابن الجارود في \"المنتقى\" (١٠٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ١٩١ (١٣٥٧) كلهم من طريق سفيان الثوري. ورواه النسائي كذلك في الموضع السابق من طريق جرير، كلهم عن الأعمش به، بنحوه.\nورواه مسلم في الموضع السابق (٢٩٨)، (١٢)، والإمام أحمد في \"مسنده\" ٦/ ١١٤ (٢٤٨٣٢) من طريق ابن أبي غنية. ومسلم في الموضع السابق من طريق حجاج، كلاهما عن ثابت به، بنحوه. ورواه ابن ماجة في كتاب الطهارة، باب الحائض تتناول الشيء من المسجد (٦٣٢)، والإمام أحمد في \"مسنده\" ٦/ ١٠٦، ١١٠ (٢٤٧٩٤)، والطيالسي في \"مسنده\" (ص ٢١١) (١٥١٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ١٩٥ (١٣٥٦) كلهم من طرق عن عبد الله البهي، عن عائشة به، بنحوه.\n(١) ساقطة من (ح). وفي (أ): وأخبرني.\n(٢) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٣) أحمد بن محمد أبو بكر السني، ثقة.\n(٤) أحمد بن شعيب أبو عبد الرحمن النسائي، ثقة، حافظ.\n(٥) قتيبة بن سعيد، ثقة، ثبت.","vol":"6","page":52},{"text":"قال: نا يزيد (١) -وهو ابن (المقدام بن) (٢) شريح بن هانئ (٣) - عن أبيه (عن) (٤) شريح (٥)، عن عائشة ﵂ (أنها سُئلت) (٦): هل\n_________\n(١) يزيد بن المقدام بن شريح بن هانئ الحارثي الكوفي.\nذكره ابن حبان في \"الثقات\". وقال يحيى بن معين، وأبو داود، والنسائي: ليس به بأس. وقال أبو حاتم: يكتب حديثه. وقال عبد الحق: ضعيف. وتعقبه ابن القطان، وقال: لا أعلم أحدًا قال فيه: ضعيف. وقال الذهبي: ضعفه عبد الحق بلا حجة. قال ابن حجر: صدوق، أخطأ عبد الحق في تضعيفه.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٧٦، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٨٩، \"الثقات\" لابن حبان ٩/ ٢٧٢، \"الأحكام الوسطى\" لابن الخراط ١/ ٣١٩، \"بيان الوهم والإيهام\" لابن القطان ٥/ ٣٣٧، \"ميزان الاعتدال\" للذهبي ٤/ ٤٤٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٣٠، \"تقريب التهذيب\" لابن حجر (٧٧٨١).\n(٢) زيادة: من (ش)، (ح).\n(٣) في هامش (س): في نسخة الطرطوشي: شجاع بن هانئ.\nوهو: المقدام بن شريح بن هانئ بن يزيد الحارثي الكوفي، ثقة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٠٢، \"تهذيب الكمال\" للمزي ٣٢/ ٢٤٨، \"تهذيب التهذيب\" لابن حجر ٤/ ١٤٦، \"تقريب التهذيب\" لابن حجر (٦٨٧٠).\n(٤) ساقطة من جميع النسخ سوى (س)، وبدونها يوافق الإسناد أحد إسنادي النسائي ١/ ١٩٠ وانظر تخريج الحديث فيما يأتي.\n(٥) شريح بن هانئ بن يزيد بن نهيك الحارثي المذجحي، أبو المقدام الكوفي، مخضرم، ثقة، قتل مع ابن أبي بكرة بسجستان سنة (٧٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٣٣، \"الاستيعاب\" لابن عبد البر ٢/ ٧٠٢، \"تذكرة الطالب المعلم\" (ص ٦٩)، \"الإصابة\" لابن حجر ٣/ ٢٣٣، \"تهذيب التهذيب\" لابن حجر ٢/ ١٦٢، \"تقريب التهذيب\" لابن حجر (٢٧٧٨).\n(٦) زيادة من (ح)، (أ).","vol":"6","page":53},{"text":"تأكل المرأة مع زوجها وهي (١) طامث؟ قالت: نعم، كان رسول الله - ﷺ - يدعوني، فآكل معه وأنا عَارِكٌ (٢)، وكان يأخذ العَرْقَ (٣)، فيقسم عليَّ فيه؛ فأعترق منه، ثم أضعه، فيأخذ فيعترق منه، ويضع فمه (٤) حيث وضعت فمي العَرْق. ويدعو بالشراب، فيقسم عليَّ فيه (٥) قبل أن يشرب منه؛ فآخذه، فأشرب منه، ثم أضعه، فيأخذه، فيشرب منه، ويضع فمه حيث وضعت فمي من القدح (٦).\n_________\n(١) في (أ): وهو.\n(٢) العِراك: المحيض، عَرَكَت المرأة تَعْرُك عَرْكًا، وعِراكًا، وهي عَارِك، ومُحْرِك: حاضت.\n\"النهاية\" لابن الأثير ٣/ ٢٢٢ \"لسان العرب\" لابن منظور ٩/ ١٧٠ (عرك).\n(٣) هو العظم إذا أخذ عنه معظم اللحم وهبره، وبقي عليه لحوم رقيقة؛ فيكسر، ويطبخ، ولحمه من أطيب اللحمان عندهم، وجمعه عُرَاق. يقال: عَرَقت العظم، وتعرّقْتَهُ إذا أخذت اللحم عنه بأسنانك نهشًا.\n\"النهاية\" لابن الأثير ٣/ ٢٢٠، \"شرح صحيح مسلم\" للنووي ٤/ ٢١١ - ٢٤٥، \"لسان العرب\" لابن منظور ٩/ ١٦٢ (عرق).\n(٤) في (ش): فيه.\n(٥) ساقطة من (ح).\n(٦) [٥٠٧] الحكم على الإسناد:\nإسناده حسن؛ فيه يزيد بن المقدام صدوق، لكنه توبع من طرق صحيحة؛ فالحديث صحيح لغيره.\nالتخريج:\nالحديث في \"سنن النسائي\" في كتاب الطهارة، باب مؤاكلة الحائض والشرب من سؤرها ١/ ١٤٨ - ١٤٩، وفي كتاب الحيض، باب مؤاكلة الحائض والانتفاع من سؤرها ١/ ١٩٠. =","vol":"6","page":54},{"text":"فدلت هذِه الأخبار على أن المراد باعتزال الحيَّض جماعهن، وذلك أن (١) المجوس واليهود كانوا يجتنبون الحيَّض في كل شيء، وكانت النصارى يجامعونهن (٢)، ولا يبالون بالحيْض، فأمرنا (٣) الله - ﷿ - بالاقتصاد، بين هذين الأمرين وخير الأمور أوساطها (٤).\n[٥٠٨] كما أخبرنا عبد الله (٥) بن حامد الوزان (٦)، قال: أنا مكي\n_________\n= ورواه مسلم في كتاب الحيض، باب جواز غسل الحائض رأس زوجها وترجيله (٣٠٠)، والنسائي في كتاب الطهارة، باب الانتفاع بفضل الحائض ١/ ١٩٠ - ١٩١، وأبو داود في كتاب الطهارة، باب في مؤاكلة الحائض ومجامعتها (٢٥٩)، والحميدي في \"مسنده\" ١/ ٨٩ (١٦٦)، والإمام أحمد في \"مسنده\" ٦/ ٦٢، ٦٤، ١٩٢، ٢١٠ (٢٤٣٢٨)، (٢٤٣٥٠)، (٢٥٥٩٤)، (٢٥٧٦٥)، وابن خزيمة في \"صحيحه\" ١/ ٥٨ (١١٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ١٠٨ (١٢٩٣)، ٤/ ١٩٤ (١٣٦٠).\nورواه عبد الرزاق في \"مصنفه\" ١/ ٣٥٦ (١٢٥٣)، والإمام أحمد في \"مسنده\" ٦/ ١٩٢، ٢١٠ (٢٥٥٩٤)، (٢٥٥٧٦٥) والدارمي في \"السنن\" (١١٠١).\nورواه ابن ماجة في كتاب الطهارة، باب ما جاء في مؤاكلة الحائض وسؤرها (٦٤٣)، والطيالسي في \"مسنده\" (ص ٢١١) (١٥١٤)، من طرق عن المقدام بن شريح به بنحوه.\n(١) كررت في (أ).\n(٢) في (ش): يجامعهن.\n(٣) في (ش)، (ح): فأمر. وفي (أ): فأنزل.\n(٤) في (ش): أوسطها.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٨١، \"البحر المحيط\" لأبي حيان ٢/ ١٧٦.\n(٥) في (ح): أبو عبد الله.\n(٦) عبد الله بن حامد الأصبهاني، لم يذكر بجرح ولا تعديل.","vol":"6","page":55},{"text":"ابن عبدان (١)، قال: نا عبد الله بن هاشم (٢)، قال: نا عبد الرحمن بن مهدي (٣)، قال: نا حماد بن سلمة (٤)، قال: أنا ثابت (٥)، عن أنس (٦) قال: أنزل الله -﷿-: ﴿وَيسْئَلُونَكَ عَنِ المَحِيضِ﴾ الآية. فقال رسول الله - ﷺ -: \"افعلوا كل شيء إلَّا الجماع\". فبلغ ذلك اليهود، قالوا: ما يريد هذا الرجل أن يدع من أمرنا شيئًا إلَّا خالفنا فيه. فجاء أسيد بن حضير (٧) وعباد بن بشر (٨) إلى رسول - ﷺ -،\n_________\n(١) مكي بن عبدان، ثقة، مأمون.\n(٢) عبد الله بن هاشم الطوسي، ثقة.\n(٣) عبد الرحمن بن مهدي، ثقة، ثبت.\n(٤) حماد بن سلمة، ثقة أثبت الناس في ثابت، وتغير حفظه بأخرة.\n(٥) ثابت البناني، ثقة.\n(٦) أنس بن مالك بن النضر بن ضمضم، صحابي مشهور.\n(٧) أسيد بن حُضَير بن سماك بن عتيك الأشهلي الأوسي الأنصاري، أبو يحيى، وقيل غير ذلك.\nأسلم على يد مصعب بن عمير بالمدينة، وشهد العقبة الثانية، وآخى الرسول - ﷺ - بينه وبين زيد بن حارثة، واختلف في شهوده بدرًا، وشهد أحدًا وما بعدها. وحضر مع عمر بن الخطاب فتح بيت المقدس، وكان من أحسن الناس صوتًا بالقرآن، توفي في شعبان سنة (٢٠).\n\"التاريخ الكبير\" للبخاري ٢/ ٤٧، \"الاستيعاب\" لابن عبد البر ١/ ٩٢، \"أسد الغابة\" لابن الأثير ١/ ٩٢، \"الإصابة\" لابن حجر ١/ ٤٨.\n(٨) كذا في (ش) وهو الصواب. وفي (س)، (ح)، (أ): بشير.\nوهو: عباد بن بشر بن وقش بن زغبة الأشهلي الأوسي الأنصاري، أبو بشر، وقيل: أبو الربيع.\nأسلم بالمدينة على يد مصعب بن عمير، وشهد بدرًا، وأحدًا، والمشاهد كلها، =","vol":"6","page":56},{"text":"فقالا (١): يا رسول الله، إن اليهود قالت كذا وكذا، أفلا نجامعهن (٢)؟ فتغير وجه رسول الله - ﷺ - حتَّى ظننا أن قد وجد عليهما، فخرجا، فاستقبلهما (٣) هدية من لبن إلى النبي (٤) - ﷺ -، فأرسل في آثارهما، فسقاهما، (فعلمنا أنَّه) (٥) لم يجد عليهما (٦).\n_________\n= وكان ممن قتل كعب بن الأشرف، وسمع النبي - ﷺ - صوته، فقال: \"اللهم ارحم عبادًا\". استشهد يوم اليمامة، وكان له يومئذ بلاء عظيم.\n\"صحيح البخاري\" ٣/ ٢٠٥، \"الاستيعاب\" لابن عبد البر ٢/ ٨٠١، \"أسد الغابة\" لابن الأثير ٣/ ٩٩، \"الإصابة\" لابن حجر ٤/ ٢٢.\n(١) في (ح): فقالوا.\n(٢) في (ش): يجامعوهن. وفي (ح): نجامعوهن.\n(٣) في (ح): واستقبلها.\n(٤) في (أ): رسول الله.\n(٥) في (ش): فعرفا أن. وفي (ح): فعرفا أنَّه. وفي (أ): فعرفنا أنَّه.\n(٦) [٥٠٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، وقد ورد الحديث من طرق صحيحة عن حماد بن سلمة.\nالتخربج:\nرواه مسلم في كتاب الحيض، باب جواز غسل الحائض رأس زوجها وترجيله (٣٠٢)، وأبو يعلى في \"مسنده\" ٦/ ٢٣٨ (٣٥٣٣) كلاهما عن زهير بن حرب، ورواه الإمام أحمد في \"مسنده\" ٣/ ١٣٢ (١٢٣٥٤) كلاهما عن عبد الرحمن بن مهدي، به.\nورواه أبو داود في كتاب الطهارة، باب في مؤاكلة الحائض ومجامعتها (٢٥٨)، ومن طريقه البيهقي في \"السنن الكبرى\" ١/ ٣١٣ من طريق موسى بن إسماعيل. ورواه الترمذي في كتاب التفسير، باب ومن سورة البقرة (٢٩٧٧) وقال: حديث حسن صحيح. والنسائي في كتاب الطهارة، باب تأويل قول الله -﷿-: ﴿وَيَسْأْلُونَكَ =","vol":"6","page":57},{"text":"(قوله تعالى) (١): ﴿وَلَا تَقْرَبُوهُنَّ﴾ يعني (٢) ولا تجامعوهن.\n﴿حَتَّى يَطْهُرنَ﴾ قرأ ابن محيصن، والأعمش، وعاصم (في رواية (٣) أبي بكر) (٤)، وحمزة، والكسائي: (يطَّهَّرن) بتشديد الطاء والهاء (٥)\n_________\n= عَنْ الْمَحِيضِ ..﴾ ١/ ١٥٢ مختصرًا. وفي كتاب الحيض، باب ما ينال من الحائض ١/ ١٨٧، وفي كتاب التفسير ١/ ٢٥٢ مختصرًا.\nوالدارمي في \"السنن\" (١٠٩٣) كلهم من طريق سليمان بن حرب. ورواه ابن ماجة في كتاب الطهارة، باب ما جاء في مؤاكلة الحائض وسؤرها (٦٤٤) مختصرًا من طريق أبي الوليد.\nورواه الإمام أحمد في \"مسنده\" ٣/ ٢٤٦ (١٣٥٧٦)، وأبو عوانة في \"مسنده\" ١/ ٢٦٠ من طريق عفان.\nورواه الطيالسي في \"مسنده\" (ص ٢٧٣) (٢٠٥٢)، ومن طريقه البيهقي في \"السنن الكبرى\" ١/ ٣١٣، ورواه أبو عوانة في \"مسنده\" ١/ ٢٦٥ (٩٠٣)، والنحاس في \"الناسخ والمنسوخ\" ١٧/ ٢ (٢٥٠) من طريق عمرو بن عاصم.\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ١٩٥ (١٣٦٢) من طريق محمد بن أبان الواسطي، كلهم عن حماد بن سلمة به، بنحوه.\nورواه أبو عوانة في \"مسنده\" ١/ ٢٦١ (٩٠٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٧ (٢٠٠) من طريق عاصم الأحول، عن أنس به، بنحوه. قال أبو عوانة: غريب لعاصم؛ لم نكتبه إلَّا عن الجنيد.\nوعندهم في أوله زيادة قال أنس: إن اليهود كانوا إذا حاضت المرأة فيهم لم يؤاكلوها، ولم يجامعوهن في البيوت، فسأل أصحاب النبي - ﷺ - النبي - ﷺ -، فأنزل الله -﷿-: ﴿وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ...﴾. هذا لفظ مسلم.\n(١) ساقطة من (ش).\n(٢) في (ح): أي.\n(٣) في (أ): برواية.\n(٤) ساقطة من (ش)، (ح).\n(٥) (ش)، (ح).","vol":"6","page":58},{"text":"وفتحهما (١)، ومعناه: حتَّى (٢) يغتسلن؛ يدل عليه قراءة عبد الله: (حتَّى يتطهرن) (٣) بالتاء على الأصل.\nوقرأ الباقون: ﴿يَطْهرْزنَ﴾ مخففًا (٤)، ومعناه: حتَّى يطهرن من حيضتهن (٥)، وينقطع الدم (٦).\n* * *\n_________\n(١) من (أ).\n(٢) ساقطة من (ش)، (ح)، (أ).\n(٣) عزاها إليه الفراء في \"معاني القرآن\" ١/ ١٤٣، والنحاس في \"معاني القرآن\" ١/ ١٨٣، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢١).\n(٤) \"السبعة\" لابن مجاهد (ص ١٨٢)، \"الغاية في القراءات العشر\" لابن مهران الأصبهاني (ص ١١٤)، \"الكامل في القراءات الخمسين\" للهذلي (١٦٩ أ)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٧، \"البحر المحيط\" لأبي حيان ٢/ ١٧٨.\n(٥) في (ش)، (ح): حيضهن.\n(٦) \"معاني القرآن\" للفراء ١/ ١٤٣، \"معاني القرآن\" للزجاج ١/ ٢٩٧، \"جامع البيان\" للطبري ٢/ ٣٨٥، \"الحجة\" لابن زنجلة (ص ١٣٤ - ١٣٥).","vol":"6","page":59},{"text":"واختلف الفقهاء في الحائض متى يحل وطؤها؟ فقال أبو حنيفة وصاحباه: إذا طهرت المرأة لعشرة أيام حل وطؤها دون أن تغتسل، (وإن طهرت لما دون العشرة (١) لم يحل وطؤها إلَّا بإحدى ثلاث: أن تغتسل) (٢)، أو يمضي بها (٣) أقرب وقت الصلاة (٤)، فيحكم لها بذلك حكم الطاهرات في وجوب الصلاة، في ذمتها (٥) أو تتيمم (٦).\nوقال مجاهد وطاوس وعطاء: إذا طهرت الحائض من الدم، وأخذ زوجها شبق، فإن غسلت فرجها وتوضأت، ثم أتاها جاز (٧).\n_________\n(١) في (ش): العشر.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) في (أ): عليها.\n(٤) في (س): الصلوات.\n(٥) في (س): ذمتهما.\n(٦) \"الموطأ\" برواية محمد بن الحسن الشيباني ١/ ٣١٩ - ٣٢٠، \"مختصر الطحاوي\" (ص ٢١٧)، \"أحكام القرآن\" للجصاص ١/ ٣٤٨، ولكن قال الطحاوي في باب الحيض: وإذا انقطع حيضها لم يصبها حتَّى تغتسل. \"مختصر الطحاوي\" (ص ٢٢).\n(٧) قول مجاهد: رواه الطبري في \"جامع البيان\" ٢/ ٣٨٦.\nوقول طاوس: رواه ابن أبي شيبة في \"مصنفه\" ١/ ١٧٨ (١٥٣٢)، والطبري في \"جامع البيان\" ٢/ ٣٨٦.\nوقول عطاء رواه ابن أبي شيبة في \"مصنفه\" ١/ ١٧٨ (١٠٣٢)، (١٠٣٤)، والدارمي في \"السنن\" (١١٢٨).\nوذكره عنهم ابن المنذر في \"الأوسط\" ١١/ ٢١٣ - ٢١٤ قال: وقد روينا عن عطاء =","vol":"6","page":60},{"text":"وقال الشافعي: لا يحل وطء الحائض (١) إلَّا بشرطين: انقطاع الدم، والاغتسال (٢). وهو قول سالم بن عبد الله، وسليمان بن يسار (٣)، والقاسم بن محمد، وابن شهاب (٤)، والليث بن سعد (٥)،\n_________\n= ومجاهد خلاف هذا القول ... والذي روى عن طاوس وعطاء ومجاهد الرخصةَ ليثُ بنُ أبي سليم، وليثُ ممن لا يجوز أن يقابل به ابن جريج، ولو لم يخالفه ابن جريج لم تثبت رواية ليث بن أبي سليم.\nوالروايات عن عطاء ومجاهد التي أشار إليها ابن المنذر رواها أيضًا عبد الرزاق في \"مصنفه\" ١/ ٣٣٠ (١٢٧٢، ١٢٧٣)، وابن أبي شيبة في \"مصنفه\" ١/ ١٧٨ (١٠٣١)، (١٠٣٣)، والدارمي في \"السنن\" (١١١٧)، (١١٢٠)، (١١٢٢)، (١١٢٧)، والبيهقي في \"السنن الكبرى\" ١/ ٣١٠.\n(١) في (ح): المرأة.\n(٢) \"الأم\" للشافعي ١/ ٧٦، \"المجموع\" للنووي ٢/ ٣٧٠.\n(٣) رواه عنهما مالك في \"الموطأ\" في الطهارة، باب ما يحل للرجل من امرأته وهي حائض (٩٦): أنَّه بلغه أن سالم بن عبد الله وسليمان بن يسار ... فذكره. ومن طريقه رواه البيهقي في \"السنن الكبرى\" ١/ ٣١٠، ورواه عبد الرزاق في \"مصنفه\" ١/ ٣٣١ (١٢٧٤) عن مالك، عن عبد الله بن أبي بكر أن سالم بن عبد الله وسليمان بن يسار ... فذكره. ورواه ابن أبي شيبة في \"مصنفه\" ١/ ١٧٨ (١٠٣٦) من طريق مالك عن أبي سلمة وسليمان بن يسار قالا.\nوذكره عنهما ابن المنذر في \"الأوسط\" ١/ ٢١٣.\n(٤) ذكره ابن المنذر في \"الأوسط\" ١/ ٢١٣، وابن العربي في \"أحكام القرآن\" ١/ ١٦٥.\n(٥) في (أ): الليث بن سعد وابن شهاب.\nذكره ابن المنذر في \"الأوسط\" ١/ ٢١٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٢.","vol":"6","page":61},{"text":"وزفر (١). وقال الحسن البصري: إذا وطئ الرجل امرأته بعد انقطاع الدم قبل أن تغتسل فعليه من الكفارة مثل ما على من يطأ الحائض (٢).\nفمن قرأ: (يطَّهَّرن) (٣) بالتشديد فهو حجة للحاظرين، ومن خفف فهو حجة للمبيحين. والدليل على أن وطأها لا يجوز ما لم تغتسل أن\n_________\n(١) زفر بن الهذيل بن قيس بن سليم -أو: سلم، أو: مسلم- العنبري أبو الهذيل الكوفي.\nالفقيه، المجتهد، الزاهد، من بحور الفقه، وأذكياء الوقت. قال أبو نعيم وابن معين: ثقة مأمون.\nوقال ابن حبان: كان متقنًا، حافظًا، قليل الخطأ، وكان أقيس أصحابه، وأكثرهم رجوعًا إلى الحق. ولد سنة (١١٠ هـ)، وتوفي سنة (١٥٨ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١١٧، \"الثقات\" لابن حبان ٦/ ٣٣٩، \"ذكر أخبار أصبهان\" لأبي نعيم ١/ ٣١٧، \"الجواهر المضية\" لأبي الوفاء القرشي ٧/ ٢٠٢، \"سير أعلام النبلاء\" للذهبي ٨/ ٣٨، \"لسان الميزان\" لابن حجر ٢/ ٤٧٦.\nوانظر: \"الإمام زفر بن الهذيل وآراؤه الفقهية\" ١/ ٤٩ - ٦٤.\nوقوله ذكره ابن الهمام في \"فتح القدير\" ١/ ١٧٢.\nوانظر: \"الإمام زفر بن الهذيل وآراؤه الفقهية\" ١/ ١٣٤.\n(٢) رواه الدارمي في \"السنن\" (١١٢٤)، وروى ابن أبي شيبة في \"مصنفه\" ١/ ١٧٨ (١٠٣٥)، والدارمي في \"السنن\" (١١١٧)، والطبري في \"جامع البيان\" ٢/ ٣٨٦، والبيهقي في \"السنن الكبرى\" ١/ ٣١٠ عن الحسن قال: لا يغشاها زوجها حتَّى تغتسل.\nوروى عبد الرزاق في \"مصنفه\" ١/ ٣٢٤ (١٢٤٦) عن الحسن قال: التي لم تطهر بمنزلة الحائض حتَّى تطهر.\n(٣) في (ش)، (ح): حتَّى يطهرن.","vol":"6","page":62},{"text":"الله تعالى علّق جواز وطئها بشرطين، فلا يحل قبل حصولهما، وهو (١) قوله -﷿ -: ﴿حَتَّى يَطْهُرْنَ﴾ وقوله (٢): ﴿فَإِذَا تَطَهَّرنَ﴾ أي: اغتسلن؛ دليله قوله: ﴿وَيُحِبُّ المُتَطَهِرينَ﴾ ولا يحمد الإنسان على ما لا صنع له فيه، والاغتسال فعلها، وانقطاع الدم ليس من فعلها، ويدل عليه (٣) أيضًا (٤) قوله في النساء (٥) والمائدة (٦): ﴿وَإِن كنُتُمْ جُنُبًا فَاطَّهَّرُواْ﴾ واطهروا، وتطهروا واحد، وهو الاغتسال (٧).\n(قوله تعالى) (٨) ﴿فَأْتُوهُنَّ﴾ أي (٩): فجامعوهن (١٠).\n﴿مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ﴾ (أي: من حيث أمركم الله) (١١) أن تعتزلوهن منه، وهو الفرج، قاله إبراهيم (١٢)،\n_________\n(١) في (ش): وهما.\n(٢) ساقطة من (أ).\n(٣) ساقطة من (ش).\n(٤) ساقطة من (ح)، (أ).\n(٥) يريد قوله: ﴿وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيْلٍ حَتَّى تَغْتَسَلُوا﴾ آية ٤٣.\n(٦) آية: ٦.\n(٧) \"التمهيد\" لابن عبد البر ٣/ ١٧٨ - ١٧٩، \"أحكام القرآن\" لابن العربي ١/ ١٦٥ - ١٦٩، \"المغني\" لابن قدامة ١/ ٤١٩ - ٤٢٠.\n(٨) ساقطة من (ش)، (ح)، (أ).\n(٩) ساقطة من (ش)، (ح).\n(١٠) في (ح): جامعوهن.\n(١١) ساقطة من (أ).\n(١٢) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ١٤٤ (١٦٨٢٨)، والدارمي في \"السنن\" (١١٧٤)، والطبري في \"جامع البيان\" ٢/ ٢٨٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٢، والنحاس في \"معاني القرآن الكريم\" ١/ ١٨٤.","vol":"6","page":63},{"text":"ومجاهد (١)، وقتادة (٢)، وعكرمة (٣). وقال الوالبي عن ابن عباس: طؤوهن (٤) في الفرج، ولا تعدوه إلى غيره، فمن فعل (شيئًا من) (٥) ذلك فقد اعتدى (٦). وقال ربيع (٧) (بن خثيم) (٨): من حيث نهيتم عنه، واتقوا الأدبار (٩). وإنما قال (١٠): ﴿مِن حَيْثُ أَمَرَكُمُ اللهُ﴾ لأن النهي أيضًا أمر بترك المنهي عنه (١١). وقال قوم: معناه فأتوهن\n_________\n(١) في (ش)، (ح): مجاهد وإبراهيم.\nوقوله رواه عبد الرزاق في \"مصنفه\" ١/ ٣٣٠ (١٥٧٢)، وابن أبي شيبة في \"مصنفه\" ٦/ ١٤٤ (١٦٨٢٩)، والدارمي في \"مسنده\" (١١٦١) (١١٧٥)، والطبري في \"جامع البيان\" ٢/ ٣٨٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٢.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٨٨.\n(٣) رواه ابن أبي شيبة في \"مصنفه\" ١/ ١٧٩ (١٠٣٨)، ٦/ ١٤٤ (١٦٨٢٧)، والطبري في \"جامع البيان\" ٢/ ٣٨٧، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٢.\n(٤) في (أ): طاؤهن.\n(٥) ساقطة من (أ).\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٣٨٧، والبيهقي في \"السنن الكبرى\" ١/ ٣٠٩، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٦٦ إلى ابن المنذر.\nوروى الدارمي في \"السنن\" (١١٦٠)، والطبري ٢/ ٣٨٧ من طريق مجاهد، عن ابن عباس قال: من حيث أمركم أن تعتزلوهن.\n(٧) في (أ): الربيع.\n(٨) زيادة من (ح).\n(٩) رواه الطبري في \"جامع البيان\" ٢/ ٣٨٨.\n(١٠) في (ح) زيادة: ذلك.\n(١١) ساقطة من (ش)، (ح).","vol":"6","page":64},{"text":"من الوجه الَّذي أمركم الله أن تأتوهن (١) منه، وهو الطهر كأنه (٢) قال: فأتوهن من قبل طهرهن لا من قبل حيضهن (٣)، وهو قول أبي رزين (٤)، والضحاك (٥)، ورواية عطية عن ابن عباس (٦). وقال ابن الحنفية: فأتوهن من قبل الحلال دون الفجور (٧). وقال ابن كيسان: لا تأتوهن (٨) صائمات، ولا معتكفات، ولا محرمات، واقربوهن، وغشيانهن لكم حلال (٩).\n_________\n(١) في (ش): تأتهن.\n(٢) في (ش)، (أ): فكأنه.\n(٣) في (أ): حيضتهن.\n(٤) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ١٤٥ (١٦٨٣٢)، والدارمي في \"السنن\" (١١٦٢)، والطبري في \"جامع البيان\" ٢/ ٣٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٢ (٢١٢١)، وذكره النحاس في \"معاني القرآن الكريم\" ١/ ١٨٤.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٣٨٨، وذكره ابن أبي حاتم في \"جامع البيان\" ٢/ ٤٠٢.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٣٨٨.\n(٧) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ١٤٥ (١٦٨٣٠)، والطبري في \"جامع البيان\" ٢/ ٣٨٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٢ (٢١٢٢)، وذكره النحاس في \"معاني القرآن الكريم\" ١/ ١٨٤، والسمعاني في \"تفسير القرآن\" ٢/ ٣٠٤.\n(٨) في (ح): فأتوهن لا تلأتوهن. وفي (أ): لا تأتونهن.\n(٩) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٤٩، والماوردي في \"النكت والعيون\" ١/ ٢٨٣ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٩٠ - ٩١، وأبو حيان في \"البحر المحيط\" ٢/ ١٧٩.\nوذكره أبو منصور الماتريدي في \"تأويلات أهل السنة\" ١/ ٤٧٧ دون عزو لأحد.","vol":"6","page":65},{"text":"قال الفراء: هذا مثل قولك: أتيت الأمر من مأتاه. أي: من الوجه الَّذي يؤتى منه (١).\nوقال الواقدي: معناه من حيث أمركم (٢) الله، وهو الفرج (٣). نظيره (٤) في سورة الملائكة (٥) والأحقاف: ﴿أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ﴾ (٦) أي: في الأرض، وقوله تعالى: ﴿إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ﴾ (٧) يعني (٨): في يوم الجمعة.\nقوله (٩): ﴿إِنَّ اللَّهَ يُحِبُّ التَّوَّابِيْنَ وَيُحِبُّ المُتَطَهِّرينَ﴾ (قال عطاء، ومقاتل بن سليمان، والكلبي: إن الله يحب التوابين من الذنوب، والمتطهرين) (١٠) بالماء من الأحداث، والمحيض (١١)، والجنابات، والنجاسات (١٢).\n_________\n(١) \"معاني القرآن\" ١/ ١٤٣.\n(٢) في (ش): ما أمركم.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٩٠ دون عزو لأحد.\n(٤) في (أ): ونظيره.\n(٥) أي: فاطر، آية: ٤٠.\n(٦) آية: ٤.\n(٧) الجمعة: ٩.\n(٨) في (ش)، (ح): أي.\n(٩) ساقطة من (ح)، (أ).\n(١٠) ما بين القوسين ساقط من (ح).\n(١١) في (أ): والحيض.\n(١٢) قول عطاء: رواه الطبري في \"جامع البيان\" ٢/ ٣٨٩ - ٣٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٣ (٢١٢٤، ٢١٢٧)، وقول مقاتل في \"تفسيره\" ١/ ١١٥، وقول الكلبي ذكره البغوي في \"معالم التنزيل\" ١/ ٢٥٩.","vol":"6","page":66},{"text":"بيانه قصة أهل قباء (١).\nوقال (٢) سليم (٣) عن مجاهد: يحب التوابين من الذنوب، والمتطهرين عن (٤) أدبار النساء أن يأتوها (٥). وقال: من أتى امرأة في دبرها فليس من المتطهرين، فإن دبر المرأة مثله من الرجل (٦).\nوقال مقاتل بن حيان: التوابين من الذنوب، والمتطهرين من\n_________\n(١) يريد ما نزل فيهم، وهو قوله تعالى: ﴿فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوْا﴾ [التوبة: ١٠٨].\n(٢) في (أ): وروى.\n(٣) من (ح) وفي باقي النسخ: سليمان.\nوورد في \"جامع البيان\" للطبري: سليمان مولى أم علي. وفي \"تفسير القرآن العظيم\" لابن أبي حاتم: سليم مولى أم علي.\nوهو: سليم مولى أم علي، أبو عبيد الله المكي.\nقال أبو حاتم: من كبار أصحاب مجاهد، وذكره ابن حبان في \"الثقات\"، وقال أبو زرعة وابن حجر: صدوق.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢١٣، \"الثقات\" لابن حبان ٦/ ٤١٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٨٢، \"تقريب التهذيب\" لابن حجر (٢٥٣٠).\n(٤) في (ش)، (ح): من.\n(٥) في (ش): يأتوهن.\nرواه النسائي في \"عشرة النساء\" (ص ١٣٦) (١٣٦)، والطبري في \"جامع البيان\" ٢/ ٣٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٣ (٢١٢٨) كلهم من طريق إبراهيم بن نافع، عن سليم، به.\n(٦) رواه الدارمي في \"السنن\" (١١٧٥) من طريق عثمان بن الأسود عن مجاهد به مطولًا.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٧٣ إلى عبد بن حميد.","vol":"6","page":67},{"text":"الشرك (١).\nقال المنهال (٢):\n_________\n(١) ذكره الحيري في \"الكفاية\" ١/ ١٧٢، والبغوي في \"معالم التنزيل\" ١/ ٢٥٩.\n(٢) المنهال بن عمرو الأسدي مولاهم الكوفي.\nقال يحيى بن معين -في رواية الدوري، وابن محرز، وإسحاق بن منصور- والعجلي، والنسائي: ثقة. وذكره ابن حبان في \"الثقات\"، وقال الدارقطني: صدوق. وقال الإمام أحمد: أبو بشر أحب إلى من المنهال بن عمرو، أبو بشر أوثق. وقال المفضل الغلابي: كان يحيى بن معين يضع من شأن منهال بن عمرو. وقال الجوزجاني: سيِّئ المذهب. وقد جرى حديثه، وقال وهب بن جرير عن شعبة: أتيت منزل منهال بن عمرو، فسمعت صوت الطنبور، فرجعت، ولم أسأله. قلت: فهلا سألته عسى كان لا يعلم؟ ! قال ابن حجر: وهذا اعتراض صحيح، فإن هذا لا يوجب قدحًا في المنهال، وروى ابن أبي خيثمة -بسند له- عن المغيرة بن مقسم أنَّه كان ينهى الأعمش عن الرواية عن المنهال، وأنه قال ليزيد بن أبي زياد: نشدتك بالله هل كانت تجوز شهادة المنهال على درهمين؟ قال: اللهم لا. قلت: وهذِه الحكاية لا تصح؛ لأن راويها محمد بن عمر الحنفي لا يعرف، ولو صحت، فإنما كره منه مغيرة ما كره شعبة ... فأما حكاية الغلابي -وقع في \"هدي الساري\": العلائي- فلعل ابن معين كان يضع منه بالنسبة إلى غيره. . وأما الجوزجاني فقد قلنا غير مرة: إن جرحه لا يقبل في أهل الكوفة؛ لشدة انحرافه ونصبه. وقال ابن حجر أيضًا في \"فتح الباري\": صدوق من طبقة الأعمش. وقال: صدوق ربما وهم. قال الذهبي: توفي سنة بضع عشرة ومائة.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٩٠، \"معرفة الرجال ليحيى بن معين\"، رواية ابن محرز ١/ ٩٨، \"أحوال الرجال\" للجوزجاي (ص ٥٦)، \"معرفة الثقات\" للعجلي (ص ٤٤٢)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٥٦٣، \"سير أعلام النبلاء\" للذهبي ٥/ ١٨٤، \"تهذيب التهذيب\" لابن حجر ٤/ ١٦٣، \"هدي الساري\" لابن حجر (ص ٤٤٥) \"فتح الباري\" لابن حجر ٨/ ٥٥٧، \"تقريب التهذيب\" لابن حجر (٦٩١٨).","vol":"6","page":68},{"text":"كنت عند أبي العالية يومًا (١)، فتوضأ وضوءًا حسنًا، فقلنا (٢): إن الله يحب التوابين ويحب المتطهرين. فقال: الطهور من مه؟ إن الطهور (٣) حسن، ولكنهم المتطهرون (٤) من الذنوب (٥).\nوقال سعيد بن جبير: (التوابين من الشرك، والمتطهرين من الذنوب (٦). وعن أبي العالية أيضًا) (٧): التوابين من الكفر، والمتطهرين بالإيمان (٨). وقال (٩) ابن جريج عن مجاهد: التوابين من الذنوب لا يعودون فيها، والمتطهرين منها لم يصيبوها (١٠).\n_________\n(١) زيادة من (ش)، (ح).\n(٢) في (ش)، (أ): فقلت. وفي (ح): فقال.\n(٣) في (ش): الطهور من الطهور. وفي (أ): الطهر.\n(٤) في (ش): المتطهرين.\n(٥) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٣ (٢١٢٧)، والبيهقي في \"شعب الإيمان\" ٥/ ٤٣٩ (٧١٩٦)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٦٧ إلى: وكيع، وعبد بن حميد، وابن أبي شيبة.\nوذكره النحاس في \"معاني القرآن الكريم\" ١/ ١٨٤، وابن الجوزي في \"زاد المسير\" ١/ ٢٤٩.\n(٦) ذكره البغوي في \"معالم التنزيل\" ١/ ٢٥٩، وابن الجوزي في \"زاد المسير\" ١/ ٢٤٩، وأبو حيان في \"البحر المحيط\" ٢/ ١٧٩.\n(٧) ما بين القوسين ساقط من (ش)، (أ).\n(٨) ذكره أبو حيان في \"البحر المحيط\" ٢/ ١٧٩.\n(٩) في (أ): روى.\n(١٠) رواه الطبري في \"جامع البيان\" ٢/ ٣٩١.\nوذكره الماوردي في \"النكت والعيون\" ١/ ٢٨٤.","vol":"6","page":69},{"text":"وسمعت أبا القاسم الحبيبي (١) يقول: سألت أبا الحسن علي بن عبد الرحيم (٢) القناد عن هذِه الآية فقال: إن الله يحب التوابين من الكبائر، والمتطهرين من الصغائر، التوابين من الأفعال، والمتطهرين من الأقوال، التوابين من الأقوال والأفعال، المتطهرين من العقود والإضمار، التوابين من الآثام، والمتطهرين من الإجرام، التوابين من الجرائر (٣)، والمتطهرين من خبث السرائر، التوابين من الذنوب، والمتطهرين من العيوب (٤). والتواب: الَّذي كلما أذنب تاب، نظيره قوله - ﷿ -: ﴿فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا﴾ (٥).\n_________\n(١) في (ح): الحبيب.\n(٢) تصحفت في (ح): عبد الرحمن\nوهو: علي بن عبد الرحيم القناد الصوفي أبو الحسن الواسطي، من مشايخ الصوفية المشهورين.\nقال الإمام هبة الله بن زاذان: كان أوحد عصره علما وأدبا وتحريرا وعبارة له. ينظر: \"التدوين في أخبار قزوين\" للرافعي ٣/ ٣٦٧، \"الأنساب\" للسمعاني ٤/ ٥٤٥.\n(٣) في (أ): الجرائم.\n(٤) ذكره الحيري في \"الكفاية\" ١/ ١٧٢، وأبو حيان في \"البحر المحيط\" ٢/ ١٧٩ مختصرًا، ووقع عندهما: القتاد. وفرق أبو حيان وأبو الثناء الأصبهاني هذا القول فذكرا الجزء الأول ونسبه أبو حيان إلى القتاد وصدرا بقية فقرات القول، بلفظ: وقيل.\nوانظر \"أنوار الحقائق الربانية في تفسير اللطائف القرآنية\" للأصبهاني ٤/ ١٨٤٧.\nوقوله: التوابين من الذنوب والمتطهرين من العيوب.\nذكره القشيري في \"لطائف الإشارات\" ١/ ١٩٠ دون عزو لأحد.\n(٥) الإسراء، آية: ٢٥.","vol":"6","page":70},{"text":"[٥٠٩] سمعت أبا بكر محمد بن أحمد بن عبدوس (١) يقول: سمعت أبا بكر محمد بن حمدون بن خالد (٢) يقول (٣): سمعت أحمد بن الوليد (٤) يقول: سمعت سعيد بن نصير (٥) يقول: سمعت سيَّار (٦) بن حاتم (٧) يقول:\n_________\n(١) محمد بن أحمد بن عبدوس أبو بكر الحيري، عالم نحوي، لم يذكر بجرح ولا تعديل.\n(٢) محمد بن حمدون بن خالد، ثقة.\n(٣) زيادة من (ش).\n(٤) أحمد بن الوليد بن أبي الوليد الفحام أبو بكر البغدادي. قال الخطيب والذهبي: وكان ثقة. توفي سنة (٢٧٣ هـ).\n\"تاريخ بغداد\" للخطيب ٥/ ١٨٨، \"تكملة الإكمال\" لابن نقطة ٤/ ٤٦٩، \"العبر\" للذهبي ١/ ٣٩٤، \"تبصير المنتبه\" لابن ناصر الدين ٤/ ١٤١٢.\n(٥) سعيد بن نصير الدورقي الوراق أبو عثمان -ويقال: أبو منصور- البغدادي، سكن الرقة. ذكر ابن حبان في \"الثقات\" سعيد بن نصير، وقال: يروي عن ابن عيينة، ولم ينسبه. وقد روى عنه أبو داود، والنسائي في غير \"السنن\"، له عدة مصنفات في الرقائق. وقال الذهبي وابن حجر: صدوق.\n\"الثقات\" لابن حبان ٨/ ٢٦٩، \"تاريخ بغداد\" للخطيب ٩/ ٩٢، \"تهذيب الكمال\" للمزي ١١/ ٨٦، \"الكاشف\" للذهبي (١٩٦٦)، \"تقريب التهذيب\" (٢٤٠٤).\n(٦) في (ش): سياد. وفي (أ): يسار.\n(٧) سَيَّار بن حاتم العنزي، أبو سلمة البصري، ذكره ابن حبان في \"الثقات\" وقال: كان جماعًا للرقائق. وقال يحيى بن معين: كان صدوقًا، ثقة، ليس به بأس، ولم أكتب عنه شيئًا قط. وقال أبو داود عن القواريري: لم يكن له عقل، قلت: يتهم بالكذب؟ قال: لا. وقال يعقوب بن سفيان: سئل على عن سيار الَّذي يروي أحاديث جعفر بن سليمان في الزهد؟ فقال: ليس كل أحد يؤخذ عنه، ما كنت =","vol":"6","page":71},{"text":"سمعت جعفر الضبعي (١) يقول: سمعت محمد بن المنكدر (٢) يقول: سمعت جابر بن عبد الله يقول (٣): قال رسول الله -﷿-: \"مر رجل ممن كان قبلكم (في بني إسرائيل) (٤) بجمجمة، فنظر إليها، فقال: أي رب، أنت أنت، وأنا أنا، أنت العواد بالمغفرة، وأنا العواد بالذنوب (٥) ثم خرَّ ساجدًا. فقيل له: ارفع رأسك، فأنا العواد بالمغفرة، وأنت العواد بالذنوب، فرفع رأسه، فغفر له\" (٦).\n_________\n= أظن أحدًا يحدث عن ذا! وقال أبو أحمد الحاكم: في حديثه بعض المناكير، ضعفه ابن المديني. قال الذهبي: صدوق. وقال ابن حجر: صدوق له أوهام. \"الثقات\" لابن حبان ٨/ ٢٩٨، \"الكاشف\" للذهبي (٢٢١٤)، \"تهذيب التهذيب\" لابن حجر ٢/ ١٤٢، \"تقريب التهذيب\" لابن حجر (٢٧١٤).\n(١) جعفر بن سليمان الضبعي، صدوق.\n(٢) محمد بن المنكدر، ثقة.\n(٣) في (ح): قال.\n(٤) ساقطة من (أ).\n(٥) في (ش): بالذنب.\n(٦) [٥٠٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وهو: شاذ معلول بالمخالفة ولعلها من أوهام سيار.\nالتخريج:\nرواه الأصبهاني في \"الترغيب والترهيب\" ٢/ ٩٥ (١٤١٥) من طريق أبي عثمان الصابوني قال: سمعت أبا بكر محمد بن أحمد بن عبدوس به.\nورواه ابن عدي في \"الكامل\" ٢/ ١٤٧ من طريق ابن قتيبة قال: حدثنا أحمد بن الوليد به. وقال: وهذا الحديث لا أعرفه إلَّا من هذا الطريق.\nورواه الخطيب في \"تاريخ بغداد\" ٩/ ٩٢ من طريق أبي طاهر الحسن بن فيل. =","vol":"6","page":72},{"text":"<span data-type=\"title\" id=toc-595>٢٢٣ </span>- قوله - ﷿ -: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُم﴾ الآية (١).\n[٥١٠] أخبرنا (أبو محمد) (٢) عبد الله بن حامد الأصبهاني (٣) بقراءتي عليه، قال: أنا محمد بن يعقوب (٤)، قال: نا ابن المنادي (٥)، قال: نا يونس (٦)، قال: نا يعقوب القمي (٧)، عن جعفر ابن أبي\n_________\n= ورواه تمام الرازي في \"فوائده\" كما في \"الروض البسام\" ٥/ ١٠٦ (١٦٩٨)، ومن طريقه ابن عساكر في \"تاريخ دمشق\" ٥/ ١٤٩ من طريق أحمد بن الغمر بن أبي حماد، كلاهما عن سعيد بن نصير به، بنحوه. وليس عند الخطيب: \"فرفع رأسه فغفر له\".\nورواه الديلمي في \"مسند الفردوس\" ٤/ ١٧٢ (٦٥٣٥).\nوعزاه المتقى الهندي إلى ابن فيل، والضياء. \"كنز العمال\" ٤/ ٢٢٦ (١٠٢٧٦).\nقال الخطيب معقبًا: تفرد بروايته هكذا مرفوعًا سيار بن حاتم، عن جعفر بن سليمان، ورواه العباس بن الوليد النرسي، عن جعفر، عن ابن المنكدر، عن جابر موقوفًا من قوله، وذلك أصح.\nقلت: لم أقف على من أخرج رواية العباس بن الوليد.\n(١) ساقطة من (أ).\n(٢) ساقطة من (ش).\n(٣) في (ش): الأصفحان.\nوهو: عبد الله بن حامد أبو محمد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٤) محمد بن يعقوب أبو العباس الأصم، ثقة.\n(٥) في (ش): ابن المبارك.\nوهو: محمد بن عبيد الله أبو جعفر بن المنادي، ثقة، ثبت.\n(٦) يونس بن محمد المؤدب، ثقة، ثبت.\n(٧) في (ش): العمي.\nوهو: يعقوب بن عبد الله بن سعد بن مالك الأشعري، أبو الحسن القمي.\nقال الطبراني: ثقة. وذكره ابن حبان في \"الثقات\". وقال النسائي: ليس به بأس. =","vol":"6","page":73},{"text":"المغيرة (١)، عن سعيد ابن جبير (٢)، عن ابن عباس قال: جاء عمر (بن الخطاب) (٣) إلى رسول الله - ﷺ - فقال: يا رسول الله (٤) هلكت؟ ! . قال: \"فما الَّذي أهلكك\"؟ قال: حولت رحلي (٥) البارحة. فلم يرد عليه شيئًا؛ فأوحي إليه (٦): ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ يقول: \"أقبل، وأدبر، واتق الدبر والحيضة\" (٧).\n_________\n= وقال زيد بن الحريش: دخلت بغداد، فاستقبلني أحمد بن حنبل ويحيى بن معين، فسألوني عن أحاديث يعقوب القمي، فوزعوا الأوراق فيما بينهم وكتبوه، وقرأته عليهم. وقال الدارقطني: ليس بالقوي. وقال الذهبي: صدوق. وقال أيضًا: صالح الحديث. وقال ابن حجر: صدوق يهم. توفي سنة (١٧٢ هـ) أو (١٧٤ هـ). \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٠٩، \"الثقات\" لابن حبان ٧/ ٦٤٥، \"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٣٥١، \"الكاشف\" للذهبي (٦٣٩٣)، \"من تكلم فيه وهو موثق\" للذهبي (ص ٢٠٢)، \"تهذيب الكمال\" للمزي ٣٢/ ٣٤٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٤٤، \"تقريب التهذيب\" لابن حجر (٧٨٢٢).\n(١) جعفر بن أبي المغيرة: دينار، الخزاعي القمي.\n(٢) سعيد بن جبير، ثقة.\n(٣) من (ش)، (ح).\n(٤) ساقطة من (ح).\n(٥) كنى برحله عن زوجته أراد به غشيانها في قبلها من جهة ظهرها؛ لأن المجامع يعلو المرأة، ويركبها مما يلي وجهها.\n\"النهاية\" لابن الأثير ٢/ ٢٠٩.\n(٦) في (ح): فأوحى الله تعالى إليه. وفي (أ): فلم يرد على شيء وأوحي إليه.\n(٧) [٥١٠] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه يعقوب وجعفر صدوقان يهمان. =","vol":"6","page":74},{"text":"[٥١١] وأخبرنا عبد الله بن حامد (١)، قال: أنا محمد بن محمد بن (عبد الله أبو جعفر) (٢)، قال:\n_________\n= التخريج:\nرواه من طريق المصنف البغوي في \"معالم التنزيل\" ١/ ٢٥٩، ورواه البيهقي في \"السنن الكبرى\" ٧/ ١٩٨ عن أبي عبد الله الحاكم وأبي بكر أحمد بن الحسن وأبي سعيد بن أبي عمرو، كلهم عن أبي العباس الأصم، به.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٥ (٢١٣٤)، والخرائطي في \"مساوئ الأخلاق\" (ص ١٧٢) (٤٦٥) كلاهما عن ابن المنادي به.\nورواه النسائي في \"تفسير القرآن\" ١/ ٢٥٦ (٦٠) عن أحمد بن الخليل، وفي \"عشرة النساء\" (ص ١١٤) (٩١) عن علي بن معبد، ورواه أبو يعلى في \"مسنده\" ٥/ ١٢١ (٢٧٣٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٥١٩ (٤٢٠٢)، والواحدي في \"أسباب النزول\" (ص ٧٨) كلهم من طريق زهير بن حرب.\nورواه الطبراني في \"المعجم الكبير\" ١٢/ ١٠ (١٢٣١٧) من طريق الحسين بن أبي السري، كلهم عن يونس به.\nورواه الترمذي في تفسير القرآن باب من سورة البقرة (٢٩٨٠) وقال: حديث حسن غريب. والإمام أحمد في \"مسنده\" ١/ ٢٩٧ (٢٧٠٣)، والطبري في \"جامع البيان\" ٢/ ٣٩٧ كلهم من طريق الحسن بن موسى، عن يعقوب به، بنحوه.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٦٩ إلى عبد بن حميد، وابن المنذر، والضياء المقدسي في \"الأحاديث المختارة\".\n(١) عبد الله بن حامد الأصبهاني، فقيه لم يذكر بجرح ولا تعديل.\n(٢) في (أ): عبد الله ثنا أبو جعفر.\nوهو: محمد بن محمد بن عبد الله بن حمزة بن جميل، أبو جعفر البغدادي، المعروف بالجمال. قال الإدريسي: كان ثقة في الحديث فاضلًا. وقال الحاكم: محدث خراسان في عصره، وأكثر مشايخنا رحلة، وأثبتهم أصولًا، وأصحهم =","vol":"6","page":75},{"text":"نا أبو الزِّنْبَاع (١): رَوح بن فرج (٢)، قال: أنا يحيى بن بكير (٣)، عن ابن لهيعة (٤)، عن أحمد بن خازم (٥)، عن محمد بن المنكدر (٦)، عن جابر ابن عبد الله قال: كانت اليهود يقولون: من جامع امرأته، وهي (٧)\n_________\n= سماعًا. وقال الخطيب: وكان ثبتًا، صحيح السماع، حسن الأصول. توفي سنة (٣٤٥ هـ) أو (٣٤٦ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ٢١٧، \"الأنساب\" للسمعاني ٢/ ٨٢، \"تاريخ الإسلام\" للذهبي ٢٥/ ٣٦١.\n(١) في (ش): زنباع.\n(٢) في (ش)، (ح)، (أ): الفرج.\nوهو: رَوْح بن الفَرَج القطان مولى آل الزبير بن العوام، أبو الزِّنْبَاع المصري، ثقة، ولد سنة (٢٠٤ هـ)، وتوفي في ذي القعدة سنة (٢٨٢ هـ).\n\"تهذيب الكمال\" للمزي ٩/ ٢٥٠، \"تاريخ الإسلام\" للذهبي ٢١/ ١٧٧، \"تهذيب التهذيب\" لابن حجر ١/ ٦١٦، \"تقريب التهذيب\" لابن حجر (١٩٦٧).\n(٣) تصحفت في (س): كثير.\nوهو: يحيى بن عبد الله بن بكير المخزومي مولاهم، أبو زكريا المصري كان صدوقًا، ثقة في الليث وتكلموا في سماعه من مالك.\n(٤) عبد الله بن لهيعة بن عقبة بن فرعان الحضرمي، أبو عبد الرحمن المصري. صدوق، خلط بعد أختراق كتبه، ورواية ابن المبارك وابن وهب عنه أعدل من غيرهما.\n(٥) أحمد بن خازم المعافري.\nقال ابن عدي: ليس بالمعروف، ويحدث بأحاديث عامتها مستقيمة. وقال الذهبي: لا يعرف، لم يرو عنه سوى ابن لهيعة، مات شابًّا بمصر.\n\"الكامل\" لابن عدي ١/ ١٦٧ \"ميزان الاعتدال\" للذهبي ١/ ٩٥ \"لسان الميزان\" لابن حجر ١/ ١٦٥.\n(٦) محمد بن المنكدر، ثقة.\n(٧) ساقطة من (أ).","vol":"6","page":76},{"text":"مُجَبِّيَة (١) من دبرها في قبلها كان ولدها أحول. فذكر ذلك لرسول الله - ﷺ - فقال: \"كذبت يهود\" (٢). فأنزل الله -﷿-: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ (٣).\n_________\n(١) في (ش): مجثية. ومجبَّيَة أي: منكبة على وجهها تشبيهًا بهيئة السجود. \"النهاية\" ١/ ٢٣٨، \"شرح صحيح مسلم\" للنووي ١٠/ ٦.\n(٢) في (ح)، اليهود.\n(٣) الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه عبد الله بن لهيعة ضعيف، وأحمد بن خازم ليس بالمعروف؛ لكن الحديث ورد من طرق صحيحة عن ابن المنكدر.\nالتخريج:\nرواه البخاري في كتاب التفسير، تفسير سورة البقرة، باب قوله: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ (٤٥٢٨)، ومسلم في كتاب النِّكَاح، باب جواز جماعه امرأته في قبلها من قدامها ومن ورائها (١٤٣٥) (١١٩)، وأبو داود في كتاب النِّكَاح، باب في جامع النِّكَاح (٢١٦٣) من طريق سفيان الثوري. ورواه مسلم في الموضع السابق (١٤٣٥)، (١١٧)، والترمذي في كتاب التفسير، باب سورة البقرة بعد (٢٩٧٨) وقال: حديث حسن صحيح.\nوابن ماجة في كتاب النِّكَاح، باب النهي عن إتيان النساء في أدبارهن (١٩٢٥)، والنسائي في \"تفسيره\" ١/ ٢٥٤ (٥٨)، وفي \"عشرة النساء\" (ص ١١٣) (٩٠) كلهم من طريق سفيان بن عيينة. ورواه مسلم في الموضع السابق (١٤٣٥) (١١٨)، والنسائي في \"عشرة النساء\" (ص ١١٣) (٨٨) من طريق أبي حازم. ورواه مسلم في الموضع السابق (١٤٣٥)، (١١٩)، والنسائي في \"تفسيره\" ١/ ٢٥٥ (٥٩) من طريق أبي عوانة. ورواه مسلم في الموضع السابق من طريق شعبة، والزهري، وأيوب، وسهيل بن أبي صالح.\nورواه النسائي في \"عشرة النساء\" (ص ١١٢) (٨٧) من طريق ابن جريج كلهم عن محمد بن المنكدر به، بنحوه.","vol":"6","page":77},{"text":"[٥١٢] وأخبرنا عبد الله بن حامد (١)، قال: نا (أحمد بن) (٢) محمد ابن عبدوس (٣)، قال: أنا عثمان (٤) بن سعيد (٥)، قال: أنا أبو الأصبغ (٦) الحراني (٧)، (عن (٨) محمد بن سلمة الحراني (٩) حدثه، عن محمد بن إسحاق (١٠)،\n_________\n(١) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٢) زيادة من (ش)، (ح)، (أ).\n(٣) في (ح): عبدش.\nوهو: أحمد بن محمد بن عبدوس، صدوق.\n(٤) في (أ): حدثنا إسحاق بن عثمان.\n(٥) عثمان بن سعيد الدارمي، ثقة.\n(٦) تصحفت في (س): أبو الأصبع.\n(٧) عبد العزيز بن يحيى بن يوسف البكائي، أبو الأصبغ الحراني، قال أبو داود: ثقة. وذكره ابن حبان في \"الثقات\"، وقال أبو حاتم: صدوق. وقال ابن عدي: لا بأس برواياته. وذكره البخاري في \"الضعفاء\" وقال: قال لي عبد العزيز بن يحيى، عن عيسى بن يونس، عن بدر: لا يتابع عليه. قال العقيلي: يعني حديث بدر بن الخليل، عن سلم بن عطية الفقيمي، عن عطاء، عن ابن عمر في إكرام ذي الشيبة. قال الذهبي: في إسناده سلم ضعيف. وقال ابن حجر: صدوق ربما وهم. توفي سنة (٢٣٥ هـ).\n\"التاريخ الكبير\" للبخاري ٦/ ١٩، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٩٩، \"الثقات\" لابن حبان ٨/ ٣٩٧، \"الضعفاء الكبير\" للعقيلي ٤/ ٢٠٠، \"الكامل\" لابن عدي ٥/ ٢٩٢، \"ميزان الاعتدال\" للذهبي ٢/ ٦٣٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٩٧، \"تقريب التهذيب\" لابن حجر (٤١٣٠).\n(٨) في (ح): أن.\n(٩) محمد بن سلمة بن عبد الله الباهلي مولاهم، أبو عبد الله الحراني.\n(١٠) محمد بن إسحاق، صدوق، مدلس، وصرح بالسماع في رواية أخرى.","vol":"6","page":78},{"text":"عن أبان) (١) بن صالح (٢)، عن مجاهد (٣)، عن ابن عباس قال: كان هذا الحي من الأنصار، وهم أهل وثن (٤) مع هذا الحي من يهود (٥)، وهم أهل كتاب (٦)، وكانوا يرون لهم فضلًا عليهم في العلم، فكانوا يقتدون بكثير من فعلهم، وكان من شأن أهل الكتاب ألا يأتوا (٧) النساء إلَّا على حرف، وذلك أستر (٨) ما يكون للمرأة. فكان هذا (٩) الحي من الأنصار أخذوا (١٠) بذلك من فعلهم، وكان هذا الحي من قريش يشرحون النساء شرحًا منكرًا (١١)، ويتلذذون (١٢)\n_________\n(١) في (ش): نا أبو الأصبغ الحراني حدثه، عن أبان.\n(٢) أبان بن صالح بن عمير بن عبيد القرشي مولاهم، وثقه الأئمة، ووهم ابن حزم فجهله، وابن عبد البر فضعفه، ولذا وقال ابن حجر: وهذِه غفلة منهما، وخطأ ثواردا عليه، فلم يضعف أبان هذا أحدٌ قبلهما. توفي سنة بضع عشرة ومائة، وهو: ابن خمس وخمسين.\n\"التمهيد\" لابن عبد البر ١/ ٣١٢، \"المحلى\" لابن حزم ١/ ١٩٨، \"تهذيب التهذيب\" لابن حجر ١/ ٥٣، \"تقريب التهذيب\" لابن حجر (١٣٧).\n(٣) مجاهد بن جبر، ثقة.\n(٤) في (أ): وبر.\n(٥) في (ح): اليهود.\n(٦) في (ش)، (أ): الكتاب.\n(٧) في (أ): لا يأتون.\n(٨) في (س) و(ح): أيسر.\n(٩) ساقطة من (ش).\n(١٠) في (ش)، (ح)، (أ): قد أخذوا.\n(١١) ساقطة من (ح).\n(١٢) في (ش): ويتلذذوا.","vol":"6","page":79},{"text":"منهن مقبلات، ومدبرات، ومستلقيات (١). فلما قدم المهاجرون المدينة تزوج رجل منهم امرأة من الأنصار، فذهب يصنع بها ذلك، فأنكرته عليه، وقالت: إنما (٢) كنا نؤتى على حرف، فإن شئت، فاصنع ذلك وإلا فاجتنبني. حتَّى شَرِيَ (٣) أمرهما. فبلغ ذلك رسول الله - ﷺ -؛ فأنزل الله -﷿-: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ يعني: موضع الولد ﴿فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ مقبلات، ومدبرات، ومستلقيات (٤).\n_________\n(١) في (ش): ومستقبلات.\n(٢) في (أ): فقالت إنا.\n(٣) في (ش)، (أ): سرى، شَرِيَ، أي: عظم، وتفاقم، ولجوا فيه، وأصله من قولك: شري البرق، إذا لج في اللمعان.\nواستشرى الرجل إذا لج في الأمر.\n\"معالم السنن\" للخطابي ٣/ ٢٢٧، \"النهاية\" لابن الأثير ٢/ ٤٦٨.\n(٤) [٥١٢] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، وقد روي من طرق صحيحة عن محمد بن إسحاق به؛ فهو حديث حسن.\nالتخريج:\nرواه الحاكم في \"المستدرك\" ٢/ ٢١٢ وقال: صحيح على شرط مسلم، ولم يخرجاه. ووافقه الذهبي، وعنه البيهقي في \"السنن الكبرى\" ٧/ ١٩٥ عن أبي الحسن العنزي: أحمد بن محمد بن عبدوس، به.\nورواه الحاكم، وعنه البيهقي أيضًا في نفس الموضع السابق عن أبي النضر الفقيه قال: حدثنا عثمان بن سعيد الدارمي، به.\nورواه أبو داود في كتاب النِّكَاح، باب في جامع النِّكَاح (٢١٦٤) عن عبد العزيز ابن يحيى أبي الأصبغ، به.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٩٥، والطبراني في \"المعجم الكبير\" =","vol":"6","page":80},{"text":"وقال الحسن، وقتادة، والمقاتلان (١)، والكلبي: تذاكر المهاجرون والأنصار واليهود (٢) إتيان النساء في مجلس لهم، فقالت المهاجرون: إنا نأتيهن باركات، وقائمات ومستلقيات، ومن بين (أيديهن، ومن خلفهن) (٣) بعد أن يكون المأتى واحدًا. فقالت اليهود: ما أنتم إلَّا (٤) أمثال البهامْ؛ لكنا (٥) نأتيها (٦) على هيئة\n_________\n= ١١/ ٧٧ (١١٠٩٧)، والحاكم في \"المستدرك\" ٢/ ٣٠٧ - وعنده تصريح ابن إسحاق بالسماع- وقال: حديث صحيح على شرط مسلم. ووافقه الذهبي، والواحدي في \"أسباب النزول\" (ص ٧٦) كلهم من طرق عن المحاربي.\nورواه الطبري في \"جامع البيان\" ٢/ ٣٩٦ من طريق يونس بن بكير كلاهما عن ابن إسحاق به، بنحوه.\nوله شاهد من حديث أم سلمة.\nرواه الترمذي في كتاب التفسير، باب ومن سورة البقرة (٢٩٧٩) مختصرًا، وقال: حديث حسن. والإمام أحمد في \"مسنده\" ٦/ ٣٠٥ (٢٦٦٥١)، وابن أبي شيبة في \"مصنفه\" ٦/ ١٤٢ (١٦٨١٩)، والدارمي في \"السنن\" (١١٥٩)، والطبري في \"جامع البيان\" ٢/ ٣٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٤ (٢١٣١)، والبيهقي في \"السنن الكبرى\" ٧/ ١٩٥.\nقال ابن كثير: تفرد به أبو داود -أي: حديث ابن عباس- ويشهد له بالصحة ما تقدم له من الأحاديث، ولاسيما رواية أم سلمة، فإنها مشابهة لهذا السياق.\n\"تفسير القرآن العظيم\" ١/ ٣٠٩.\nوانظر: \"التلخيص الحبير\" ٣/ ١٨٥ - ١٨٦.\n(١) في (ش): ومقاتلان.\n(٢) ساقطة من (ش).\n(٣) في (ش): أيديهم ومن خلفهم.\n(٤) في (أ): إلا على.\n(٥) في (ش): لكنها.\n(٦) في (ح)، (أ): نأتيهن.","vol":"6","page":81},{"text":"واحدة، وإنا لنجد في التوراة أن كل إتيان يؤتى النساء غير الاستلقاء دنس عند الله، ومنه يكون الحول والخبل. فذكر المسلمون ذلك (١) لرسول الله - ﷺ -، وقالوا: يا رسول الله، إنا كنا في جاهليتنا، وبعد ما أسلمنا نأتي النساء كيف شئنا، وإن اليهود قد (٢) عابت ذلك علينا، وزعمت أنا كذا وكذا. فأكذب الله -﷿- اليهود، وأنزل ترخصًا (٣) لهم: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ (٤)، أي: كيف شئتم، وحيث شئتم، ومتى شئتم بعد أن يكون في صمام واحد.\nو(أنّى): حرف استفهام، ويكون سؤالًا عن الحال والمحل (٥).\n_________\n(١) ساقطة من (ش).\n(٢) من (ح).\n(٣) في (ش)، (ح): يرخص.\n(٤) قول الحسن: رواه ابن أبي شيبة في \"مصنفه\" ٦/ ١٤٣ (١٦٨٢٣)، والدارمي في \"السنن\" (١١٦٥)، وعزاه وقول قتادة ابن حجر والسيوطيُ إلى عبد بن حميد.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٦٠، \"الدر المنثور\" للسيوطي ١/ ٤٦٨.\nوذكره ابن الجوزي وقول قتادة أيضًا في \"زاد المسير\" ١/ ٢٥١.\nأما قول مقاتل بن سليمان فهو في \"تفسيره\" ١/ ١١٥.\nوقول الكلبي ذكره الواحدي في \"أسباب النزول\" (ص ٧٨)، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٥٨ من رواية الكلبي، عن أبي صالح، عن ابن عباس.\n(٥) \"إعراب القرآن\" للنحاس ١/ ٣١١، \"إملاء ما منَّ به الرحمن\" للعكبري ١/ ٩٤.","vol":"6","page":82},{"text":"وقال سعيد بن المسيب: هذا في العزل، يقول: إن شئتم، فاعزلوا، وإن شئتم فلا تعزلوا (١).\n(والدليل على هذا) (٢) التأويل:\n[٥١٣] ما أخبرنا الحسين بن محمد بن الحسين (٣) العدل (٤)، قال: أنا هارون (بن محمد) (٥) بن هارون العطار (٦)، قال: نا الحسن بن علي التستري (٧)، قال: حدثنا (٨) إسحاق الأزرق (٩)، عن عوف (١٠)، عن خِلاس بن عمرو الهجري (١١) قال: (سئل ابن\n_________\n(١) رواه ابن أبي شيبة في \"مصنفه\" ٢/ ١٤٣ (١٦٨٢٢)، والدارمي في \"السنن\" (١١٧٠)، والطبري في \"جامع البيان\" ٢/ ٣٩٥، والواحدي في \"أسباب النزول\" (ص ٧٨).\n(٢) في (ش)، (ح)، (أ): ودليل هذا.\n(٣) كذا في (ش)، (ح)، (أ)، وهو الصواب. وأما في (س): يحيى.\nوهو: الحسين بن محمد بن الحسين بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٤) ساقطة من (ش).\n(٥) زيادة من (ش)، (ح).\n(٦) في (ش): الطا.\nوهو: هارون بن محمد بن هارون العطار، لم أظفر له بترجمة.\n(٧) في (ح): السيمري\nوهو: الحسن بن علي التستري -أو: السيسري- لم أظفر له بترجمة.\n(٨) ساقطة من (ش).\n(٩) إسحاق بن يوسف بن مرداس المخزومي، أبو محمد الواسطي. ثقة.\n(١٠) عوف بن أبي جميلة الأعرابي، ثقة.\n(١١) خلاس بن عمرو الهجري البصري، ثقة، وكان يرسل.","vol":"6","page":83},{"text":"عباس (١» (٢) عن العزل؟ قال: حرثك إن (٣) شئت، فأعطش، وإن شئت فارو (٤).\n_________\n(١) صحابي مشهور.\n(٢) كذا في جميع النسخ. وأما في (س): سئل محمد بن عباس.\n(٣) في (ح): فإن.\n(٤) في (ش): فاروه.\n[٥١٣] الحكم على الإسناد:\nفي إسناده: هارون العطار، والحسن بن علي لم أجد لهما ترجمة؛ وقد روي من طريق أخرى صحيحة عن ابن عباس.\nالتخريج:\nرواه سعيد بن منصور في \"السنن\" طبعة الأعظمي ٢/ ١٢٩ (٢٢٢٨) عن هشيم قال: نا خالد، عن عكرمة، عن ابن عباس بنحوه.\nوهذا إسناد صحيح؛ خالد هو ابن مهران الحذاء، ثقة، يرسل، وروايته عن عكرمة في البخاري.\nانظر: \"تهذيب الكمال\" للمزي ٨/ ١٧٧، \"تقريب التهذيب\" لابن حجر (١٦٨٠).\nورواه عبد الرزاق في \"مصنفه\" ٧/ ١٤٦ (١٢٥٧٢)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٣٠ من طريق الحسين بن حفص، كلاهما عن سفيان الثوري، عن سلمة بن تمام، عن الشعبي، عن ابن عباس بنحوه.\nوعزاه ابن حجر والبوصيري إلى أحمد بن منيع في \"مسنده\" من طريق أبي إسحاق السبيعي، عن رجل من بني سليم، عن ابن عباس به، بنحوه.\n\"المطالب العالية\" لابن حجر ٢/ ١٧٣ (١٦٢٥)، \"إتحاف الخيرة\" للبوصيري ٤/ ٩١ (٣٢٢٠).\nوقد روى ابن أبي شيبة في \"مصنفه\" ٦/ ١٤١ (١٦٨١٢)، والطبري في \"جامع البيان\" ٢/ ٣٩٥، والطحاوي في \"شرح معاني الآثار\" ٣/ ٤١، والطبراني في \"المعجم الكبير\" ١٢/ ١٢٥ (١٢٦٦٣) كلهم من طريق زائدة بن عمير، عن ابن =","vol":"6","page":84},{"text":"[٥١٤] وحدثنا (١) (أبو عبد الله) (٢) بن فنجويه (٣)، قال: أنا محمد ابن الحسن بن بشر (٤)، قال: (أنا أبو بكر) (٥) الصوفي الضرير (٦) بالمصيصة (٧)، قال: أنا محمد بن آدم بن سليمان (٨)، قال: نا أبو خالد الأحمر (٩)، عن هشام الدستوائي (١٠)، عن يحيى بن أبي (١١)\n_________\n= عباس قال: إن شئت فاعزل وإن شئت فلا تعزل.\nقال الهيثمي: رجاله رجال الصحيح؛ خلا زائدة بن عمير، وهو ثقة.\n\"مجمع الزوائد\" ٤/ ٢٩٧.\n(١) في (ح): وأخبرنا.\n(٢) ساقطة من (ش).\n(٣) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٤) محمد بن الحسن بن بشر، لم أظفر له بترجمة.\n(٥) في (ش)، (ح): نا بكر.\n(٦) أبو بكر -أو: بكر - الصوفي الضرير، لم أظفر له بترجمة.\n(٧) مدينة على شاطئ جيحان من ثغور الشام بين أنطاكية وبلاد الروم، تقارب طرطوس.\n\"معجم البلدان\" لياقوت ٥/ ١٤٤.\n(٨) محمد بن آدم بن سلمان الجهني المصيصي، قال النسائي ومسلمة بن القاسم: ثقة.\nوقال النسائي في موضع آخر وأبو حاتم: صدوق.\nوقال الذهبي: ثقة. وقال ابن حجر: صدوق. توفي سنة (٢٥٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٠٩، \"الكاشف\" للذهبي (٤٧١٢)، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٠٢، \"تقريب التهذيب\" لابن حجر (٥٧١٩).\n(٩) سليمان بن حيان أبو خالد الأحمر، صدوق.\n(١٠) هشام الدستوائي، ثقة، ثبت.\n(١١) زيادة من: (ش)، (ح)، (أ).","vol":"6","page":85},{"text":"كثير (١)، عن رجل قال: قال عبد الله (٢): تستأمر الحرة في العزل (٣) ولا تستأمر الأمة (٤).\n(وفي هذِه الآية أدل دليل على تحريم أدبار النساء؛ لأنها موضع الفرث، لا موضع الحرث، وإنما قال الله تعالى: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾.\n_________\n(١) يحيى بن أبي كثير، ثقة، يرسل.\n(٢) عبد الله بن مسعود، صحابي مشهور.\n(٣) في (أ): بالعزل.\n(٤) [٥١٤] الحكم على الإسناد:\nفي إسناده: مبهم، ومحمد بن الحسن بن بشر، وأبو بكر الصوفي؛ لم أظفر لهما بترجمة، وفي الإسناد أيضًا رجل مبهم.\nالتخريج:\nرواه ابن أبي شيبة في \"مصنفه\" ٦/ ١٣٠ (١٦٧٦٠) عن ابن مهدي، ويزيد بن هارون.\nورواه العقيلي في \"الضعفاء الكبير\" ٢/ ١٦٩ عن علي بن عبد العزيز، عن مسلم. كلهم عن هشام الدستوائي قال: ثنا يحيى بن أبي كثير، عن سوار الكوفي، عن ابن مسعود به بنحوه.\nوهذا إسناد ضعيف؛ سوار الكوفي ذكره ابن حبان في \"الثقات\"، وقال ابن عدي: ولا أعلم لسوار الكوفي إلَّا ما ذكر في هذِه الحكاية من رواية يحيى بن أبي كثير. وقال علي بن المديني: سألت يحيى بن سعيد عن سوار الكوفي الَّذي روى عن ابن مسعود في العزل، وروى عنه يحيى بن أبي كثير، فقال يحيى: شبه لا شيء. وقال الذهبي: لا يعرف.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٧٠، \"الكامل\" لابن عدي ٣/ ٤٥١، \"ميزان الاعتدال\" للذهبي ٢/ ٢٤٧، \"لسان الميزان\" لابن حجر ٣/ ١٢٩.","vol":"6","page":86},{"text":"وهذا من) (١) أظرف (٢) كنايات القرآن، حيث عبر بالحرث (عن الفرج) (٣)، فقال: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ أي: مزرع ومنبت الولد، وأراد (٤) به المحترث والمزدرع، ولكنهن لما كن من أسباب الحرث جعلن (٥) حرثًا (٦).\nوقال أهل المعاني تقدير الآية: نساؤكم كحرث لكم (٧) كقوله تعالى: ﴿حَتَّى إِذَا جَعَلَهُ نَارًا﴾ (٨) أي: كنار.\nقال (٩) الشاعر (١٠):\nالنَّشْرُ مِسْكٌ والوجوهُ دنا ... نيرُ وأطرافُ الأكفِّ عَنَمْ\n_________\n(١) ما بين القوسين ساقط من (أ).\n(٢) في (ش)، (ح)، (أ): لطيف.\n(٣) ساقطة من (أ).\n(٤) في (ش): وما أراد.\n(٥) في (أ): جعلهن.\n(٦) \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٤١)، \"جامع البيان\" للطبري ٢/ ٣٩١، \"المدخل لعلم تفسير كتاب الله\" للحدادي (ص ٢١٨).\n(٧) \"مجاز القرآن\" لأبي عبيدة ١/ ٧٣، \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٥).\n(٨) الكهف: ٩٦.\n(٩) في (ح): وقال. وفي (أ): كما قال.\n(١٠) البيت للمرقش الأكبر، وهو في \"ديوانه\" (ص ٦٨) وفيه: وأطراف البنان. وفي \"المفضليات\" (ص ٢٣٨)، \"الشعر والشعراء\" لابن قتيبة (ص ٢٦، ١٢١)، \"أساس البلاغة\" للزمخشري ٢/ ٤٤٣ (نشر).","vol":"6","page":87},{"text":"والعرب تسمي النساء حرثًا، قال المفضل بن سلمة: أنشدني أبي (١).\nإذا أكل الجرادِ حروث قوم (٢) ... فحرثي همه أكل الجراد\n(يريد: امرأتي) (٣).\n[٥١٥] وأنشدني (٤) أبو القاسم الحسن بن محمد السدوسي (٥)\n_________\n(١) سلمة بن عاصم النحوي أبو محمد البغدادي، من نحاة الكوفة، روى عن يحيى بن زياد الفراء كتبه، قال ابن الأنباري: كتاب سلمة في \"معاني القرآن\" للفراء أجود الكتب؛ لأن سلمة كان عالمًا، وكان يراجع الفراء فيما عليه، ويرجع عنه. وقال الخطيب: وكان ثقة، ثبتًا، دينًا، عالمًا. قال ابن الجزري: توفي بعد السبعين ومائتين فيما أحسب.\n\"تاريخ بغداد\" للخطيب ٩/ ١٣٤، \"إنباه الرواة\" للقفطي ٢/ ٥٦، \"معجم الأدباء\" لياقوت ٣/ ١٣٨٥، \"غاية النهاية\" لابن الجزري ١/ ٣١١.\nوالبيت ذكره أبو منصور الأزهري في \"تهذيب اللغة\" (حرث) ٤/ ٤٧٨، والواحدي في \"الوسيط\" ١/ ٣٢٩، والسمعاني في \"تفسير القرآن\" ٢/ ٣٠٥، وابن منظور في \"لسان العرب\" ٣/ ١٠٥ (حرث)، وقالوا: وأنشد المبرد.\nوالبيت ورد أيضًا في \"الكناية والتعريض\" للثعالبي (ص ١١)، \"المنتخب في كنايات الأدباء وإشارات البلغاء\" للجرجاني (ص ١٦)، \"أساس البلاغة\" للزمخشري ١/ ١٦٣ (حرث) دون نسبة لأحد.\n(٢) في (ح): قومي. وفي (ش): حرث قومي.\n(٣) ساقطة من (أ).\n(٤) في (ح): أنشدنا.\n(٥) ساقطة من (ح).\nوهو: الحسن بن محمد أبو القاسم السدوسي، لم أجد له ترجمة.","vol":"6","page":88},{"text":"قال: أنشدني أبو منصور مهلهل (بن علي) (١) الغنوي (٢) (قال: أنشدني أبي) (٣) قال: أنشدنا أحمد بن يحيى ثعلب (٤):\nحَبّذا من هِبَةِ اللـ ... ـه البنات الصالحات\nهن للنسل وللزر ... ع وهن الشجرات (٥)\nيجعل الله لنا فيـ ... ـما يشاء البركات\nإنما الأرحام أرضو ... ن لنا محترثات\nفعلينا الزرع فيها ... وعلى الله النبات (٦)\n_________\n(١) ساقطة من (ح). وفي (أ): عمرو.\n(٢) في (ش): العنزي. وفي (ح): العتهي أو كلمة نحوها.\nوهو: مهلهل بن علي الغنوي أبو منصور.\n(٣) ساقطة من (ح).\nوهو: على الغنوي، ولم أظفر لهما بترجمة.\n(٤) أحمد بن يحيى ثعلب، ثقة، حجة، مشهور بمعرفة الغريب.\nوالأبيات في \"أنوار الحقائق الربانية\" لأبي الثناء الأصبهاني ٤/ ١٨٥٠، والبيت الرابع والخامس في \"الجامع لأحكام القرآن\" ٣/ ٩٢، \"البحر المحيط\" لأبي حيان ٢/ ١٨٠.\n(٥) في (أ): الشجيرات.\n(٦) [٥١٥] لم أظفر لرواته بترجمة.","vol":"6","page":89},{"text":"وقد وهم بعض الفقهاء في تأويل هذِه الآية، وتعلق (١) بظاهر خبر رواه (٢) وهو:\n[٥١٦] ما أخبرنا أبو عبد الله (الحسين (٣) بن محمد بن الحسين) (٤) الدينوري (بقراءتي عليه) (٥) (قال: حدثنا أبو روق) (٦) قال: نا (أبو زكريا) (٧) يحيى بن محمد بن زكريا الكرابيسي (٨)، قال: نا عبد الله\n_________\n(١) ساقطة من (ح).\n(٢) في (أ): واه.\n(٣) كذا في (ح)، (أ) وهو الصواب. وأما في (س): الحسن.\n(٤) ما بين القوسين ساقط من (ش). وفي (ح) زيادة: بن عبد الله.\nوهو: الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٥) ساقطة من (ش).\n(٦) ساقطة من (ش) و(ح) و(أ).\nوهو: أبو روق. لم أعرفه ولم أظفر له بترجمة. وأظن أن ورود هذِه الكنية في النسخة (س) خطأ والصواب حذفها كبقية النسخ.\n(٧) زيادة من (ش)، (ح)، (أ).\n(٨) يحيى بن محمد بن زكريا أبو زكريا الكرابيسي.\nقال أبو نعيم: يحيى بن محمد بن سهل أبو زكريا الكرابيسي الساليني، قدم سنة إحدى وثلاثين.\n\"ذكر أخبار أصبهان\" ٢/ ٣٦٠.\nوليس هو يحيى بن عبد الله بن ماهان أبو زكريا الكرابيسي.\nانظر: ترجمته في \"فتح الباب في الكنى والألقاب\" لابن منده (ص ٣٥١)، \"الإرشاد\" للخليلي ٢/ ٦٥٠؛ لأن هذا متقدم على يحيى بن محمد شيخ ابن فنجويه.","vol":"6","page":90},{"text":"ابن محمد بن ناجية (١)، قال: نا (محمد بن عيسى اليمامي أبو بكر الطرسوسي) (٢)، قال: نا إسحاق الفروي (٣)،\n_________\n(١) عبد الله بن محمد بن ناجية بن نجبة، أبو محمد البربري، ثم البغدادي. قال الخطيب: كان ثقة، ثبتًا. وقال الذهبي: وكان إمامًا، حجةً، بصيرًا بهذا الشأن. توفي سنة (٣٠١ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ١٠٤، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٦٤، \"تذكرة الحفاظ\" للذهبي ٢/ ٦٩٦.\n(٢) كذا في (ش)، (ح) وهو الصواب. وأما في (س) و(أ): محمد بن عيسى اليماني نا أبو بكر الطرسوسي.\nوهو: محمد بن عيسى اليمامي، أبو بكر الطرسوسي.\nذكره ابن حبان في \"الثقات\"، وقال: يخطئ كثيرًا. وقال الحاكم: من المشهورين بالرحلة والفهم، والتثبت. وقال ابن عدي: عامة ما يرويه لا يتابعونه عليه، وهو في عداد من يسرق الحديث. توفي سنة (٢٧٦ هـ).\n\"الثقات\" لابن حبان ٩/ ١٥١، \"الكامل\" لابن عدي ٦/ ٢٨٣، \"ميزان الاعتدال\" للذهبي ٣/ ٦٧٩، \"لسان الميزان\" لابن حجر ٥/ ٣٣٥.\n(٣) كذا في (ح) وهو الصواب. وأما في (س): القزويني. وفي (ش): القزوي. وفي (أ): القروي.\nوهو: إسحاق بن محمد بن إسماعيل بن عبد الله بن أبي فروة الفروي، الأموي مولاهم، أبو يعقوب المدني.\nذكره ابن حبان في \"الثقات\"، وقال: يغرب، ويتفرد. وقال أبو حاتم: كان صدوقًا، ولكن ذهب بصره فربما لقن، وكتبه صحيحة. قال ابن حجر: ووهَّاه أبو داود، والنسائي، والمعتمد فيه ما قاله أبو حاتم. وقال الدارقطني والحاكم: عيب على البخاري إخراج حديثه. قلت: روى عنه البخاري في كتاب الجهاد حديثًا، وفي فرض الخمس آخر كلاهما عن مالك، وأخرج له في الصلح حديثًا آخر مقرونًا بالأويسي، وكانها مما أخذه عنه من كتابه قبل ذهاب بصره. وقال الذهبي: =","vol":"6","page":91},{"text":"عن مالك بن أنس (١)، عن نافع (٢) قال: كنت أمسك على ابن عمر المصحف (٣)، فقرأ هذِه الآية: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾.\nفقال: أتدري (٤) فيم نزلت هذِه الآية؟ قلت: لا. قال: نزلت في رجل أتى امرأته في دبرها على عهد رسول الله - ﷺ -، فشق (٥) عليه ذلك، فنزلت: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ (٦).\n_________\n= وهو صدوق في الجملة، صاحب حديث. وقال ابن حجر: صدوق كُفَّ، فساء حفظه. توفي سنة (٢٢٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٣٣، \"الضعفاء والمتروكين\" للنسائي (ص ١٥٤)، \"الثقات\" لابن حبان ٨/ ١١٤، \"سؤلات السهمي\" للدارقطني (ص ١٧٢)، \"ميزان الاعتدال\" للذهبي ١/ ١٩٨، \"تهذيب التهذيب\" لابن حجر ١/ ١٢٧، \"هدي الساري\" لابن حجر (ص ٣٨٩)، \"تقريب التهذيب\" لابن حجر (٣٨١).\n(١) مالك بن أنس، رأس المتقنين، وكبير المتثبتين.\n(٢) نافع مولى ابن عمر، ثقة، ثبت.\n(٣) في (ح): المصحف على ابن عمر.\n(٤) في (ش)، (ح): تدري.\n(٥) ساقطة من (ش).\n(٦) [٥١٦] الحكم على الإسناد:\nفي إسناده محمد بن يحيى الكرابيسي لم أجد فيه جرحًا أو تعديلًا، ومحمد بن عيسى يسرق الحديث وقد روي من طرق صحيحة عن نافع.\nالتخريج:\nعزاه ابن حجر والسيوطي إلى دعلج في \"غرائب مالك\".\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٧٢، \"الدر المنثور\" للسيوطي ١/ ٤٧٥، وزاد ابن حجر فعزاه أيضًا إلى الدارقطني في \"غرائب مالك\". =","vol":"6","page":92},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= كلاهما من طريق إسحاق بن محمد الفروي به، بنحوه.\nوانظر: \"التلخيص الحبير\" ٣/ ١٨٤.\nورواه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٢/ ١٩٠ (١٩٢)، وأبو نعيم في \"ذكر أخبار أصبهان\" ١/ ٣١٢ من طريق أبي صدقة الجدي.\nوقال ابن حجر: محمد بن صدقة الفدكي. ثم عزاه إلى الدارقطني في \"غرائب مالك\" من طريق الدراوردي وأبي مصعب.\nوعزاه أيضًا إلى الخطيب في \"الرواة عن مالك\" من طريق أحمد بن الحكم العبدي.\n\"التلخيص الحبير\" ٣/ ١٨٤.\nوكذلك عزاه السيوطي في \"الدر المنثور\" ١/ ٤٧٤ إلى الخطيب في \"الرواة عن مالك\" من طريق النضر بن عبد الله الأزدي.\nكلهم عن مالك به، بنحوه. قال الدارقطني: هذا ثابت عن مالك. \"التلخيص الحبير\" ٣/ ١٨٤.\nورواه البخاري في كتاب التفسير، باب قوله: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ (٤٥٢٦)، وأبو عبيد في \"فضائل القرآن\" (ص ١٩٠)، والطبري ٢/ ٣٩٤.\nوعزاه ابن حجر إلى إسحاق بن راهويه في \"مسنده\"، وفي \"تفسيره\".\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٦٥.\nكلهم من طريق ابن عون. ورواه البخاري في الموضع السابق (٤٥٢٧) معلقًا.\nوالطبري ٢/ ٣٩٥، وعزاه ابن حجر إلى إسحاق بن راهويه في \"مسنده\"، وفي \"تفسيره\".\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٦٥.\nكلهم من طريق أيوب.\nورواه البخاري في الموضع السابق (٤٥٢٨) معلقًا.\nوالطبراني في \"المعجم الأوسط\" ٤/ ١٤٤ (٣٨٢٧)، ومن طريقه رواه ابن حجر في \"تغليق التعليق\" ٤/ ١٨٢، ثم عزاه إلى الحسن بن سفيان في \"مسنده\"، =","vol":"6","page":93},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والحاكم في \"تاريخ نيسابور\"، وأبي نعيم في \"المستخرج\" وقال: رجاله ثقات. وعزاه ابن حجر أيضًا في إلى الدارقطني في \"غرائب مالك\"، من طريق عبيد الله ابن عمر.\nورواه الطبراني في \"المعجم الأوسط\" ٦/ ٢٤٢ (٦٢٩٨).\nوعزاه ابن حجر إلى الدارقطني في \"غرائب مالك\" وابن مردويه في \"تفسيره\".\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٦٨، كلهم من طريق ابن أبي ذئب. وعزاه ابن حجر كذلك إلى الطبراني، وابن مردويه في \"تفسيره\"، وأحمد بن أسامة التجيبي في \"فوائده\"، كلهم من طريق هشام بن سعد. وإلى الحاكم في \"تاريخ نيسابور\" وقال: هو في القطعة التي انقطعت روايتها من صحيح ابن خزيمة.\n\"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٧١.\nمن طريق أبان بن صالح، كلهم عن نافع به، بنحوه لكن في \"صحيح البخاري\" و\"فضائل القرآن\" لأبي عبيد لم يصرح باللفظ وكنى عن ذلك الفعل.\nورواه النسائي في \"عشرة النساء\" (ص ١١٨) (٩٥)، والطبري في \"جامع البيان\" ٢/ ٣٩٥ من طريق زيد بن أسلم، عن ابن عمر به، بنحوه.\nقال ابن عبد البر: ورواية ابن عمر لهذا المعنى صحيحة معروفة عنه مشهورة من مذهبه من رواية نافع، فغير نكير أن يرويها زيد بن أسلم، عن ابن عمر.\n\"الاستغناء في معرفة المشهورين من حملة العلم بالكنى\" ١/ ٤٥٤.\nوقال ابن حجر: وروايته عند النسائي بإسناد صحيح.\n\"فتح الباري\" ٨/ ١٩٠.\nوقد روى النسائي في \"عشرة النساء\" (ص ١١٦) (٩٣)، والطبري في \"جامع البيان\" ٢/ ٣٩٤، والطحاوي في \"شرح معاني الآثار\" ٣/ ٤١ من طريق سعيد بن يسار.\nورواه النسائي في \"عشرة النساء\" (ص ١١٦) (٩٤) من طريق عبيد الله بن عبد الله بن عمر. والطبري في \"جامع البيان\" ٢/ ٣٩٤ من طريق سالم بن عبد الله، كلهم =","vol":"6","page":94},{"text":"[٥١٧] وأخبرنا الحسين بن محمد (بن الحسين) (١)، قال: نا (٢) بن أحمد بن القاسم النهاوندي (٣)، قال: سمعت أبا عمرو\n_________\n= عن ابن عمر: أنَّه كان لا يرى بأسًا أن يأتي الرجل أمرأته في دبرها.\nوقد روي عن نافع خلافه، فقد روى النسائي في \"عشرة النساء\" (ص ١١٥) (٩٢)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٤٢، وعزاه ابن كثير والسيوطي إلى ابن مردويه والطبراني.\n\"تفسير القرآن العظيم\" لابن كثير ٢/ ٣١١، \"الدر المنثور\" للسيوطي ١/ ٤٧٣.\nكلهم من طريق المفضل بن فضالة، عن عبد الله بن عياش، عن كعب بن علقمة، عن أبي النضر أنَّه أخبره أنَّه قال لنافع مولى عبد الله بن عمر: قد أكثر عليك القول أنك تقول عن ابن عمر أنَّه أفتى بأن يؤتى النساء في أدبارهن، قال نافع: لقد كذبوا عليَّ ... إن ابن عمر عرض المصحف يومًا، وأنا عنده حتَّى بلغ: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ قال: يا نافع هل تعلم ما أمر هذِه الآية؟ إنا كنا معشر قريش نجبي النساء، فلما دخلنا المدينة .. فذكر نحو سبب النزول الَّذي مر.\nقال ابن كثير: وهذا إسناد صحيح.\nقلت: فيه عبد الله بن عياش صدوق يغلط، أخرج له مسلم في الشواهد.\n\"تقريب التهذيب\" لابن حجر (٣٥٢٢)، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٠٠ وسيأتي عن ابن عمر خلاف ما تقدم.\n(١) ساقطة من (ش)، (ح).\nوهو: الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٢) في (أ): عمرو.\n(٣) عمر بن أحمد بن القاسم بن أبان بن خُرْجة، أبو بكر النهاوندي، ذكره ابن ماكولا، وقال: حدَّث عن القاسم بن محمد الدلال الكوفي، روى عنه كوشيار بن لياليروز الجيلي، وأحمد بن عبد الرحمن بن محمد بن بندار النهاوندي. وقال السمعاني: وكان فقيهًا، عالمًا، روى عنه القاضي أبو العباس أحمد بن الحسين ابن أحمد النهاوندي. وذكره الذهبي في \"الميزان\" -إلَّا أنَّه وقع عنده: جرجة- ونقل عن ابن =","vol":"6","page":95},{"text":"عبد العزيز بن أحمد (بن عبد الله) (١) يقول: سمعت المزني (٢) يقول: سمعت ابن وهب (٣) يقول (٤)، ونحن نسمع منه رواية مالك حتَّى (٥) ذكر إتيان الدبر، فسكت، فقام رجل يقال له: فتيان بن أبي السمح (٦)، فقال: يا أبا محمد آرو لنا ما رويت. فامتنع عليه،\n_________\n= طاهر المقدسي أنَّه قال: روى عن الثقات الموضوعات. ونقله ابن عراق في \"تنزيه الشريعة\" ١/ ٩٠ عن ابن طاهر وعن أبي حاتم أيضًا وقال ابن حجر: هو عمر بن أحمد بن علي بن إبراهيم ... ثم نقل بعض الأقوال فيه. وتعقبه المعلمي اليماني فقال: هذا وهم بل الَّذي في \"الميزان\": هو صاحبنا هذا الَّذي ذكره الأمير، والذي ذكره صاحب \"اللسان\" آخر كما يبينه سياق النسبين.\n\"الإكمال\" لابن ماكولا ٢/ ٧٠، \"الأنساب\" للسمعاني ٢/ ٣٤٤، \"ميزان الاعتدال\" للذهبي ٣/ ١٨٢، \"توضيح المشتبه\" لابن ناصر الدين ٣/ ٤١٣ \"لسان الميزان\" لابن حجر ٤/ ٢٨٣.\n(١) ساقطة من (أ).\nوهو: عبد العزيز بن أحمد بن عبد الله أبو عمرو، لعله عبد العزيز بن محمد أبو عمرو الحارثي الهمداني؛ فقد ذكره الذهبي وقال: روى عنه ابن خرجة وغيره. ولم يذكر فيه جرحًا ولا تعديلًا.\n\"تاريخ الإسلام\" للذهبي ٢٢/ ١٩٧.\n(٢) إسماعيل بن يحيى المزني، ثقة.\n(٣) عبد الله بن وهب، ثقة.\n(٤) زيادة من (أ).\n(٥) ساقطة من (ح).\n(٦) فتيان بن عبد الله بن أبي السمح أبو الخيار المصري، فقيه، يروي عن مالك بن أنس، وكان من كبار أصحابه، المتعصبين لمذهبه من المصريين، وجرى بينه وبين الشافعي خصومات، توفي سنة (٢٠٥ هـ). =","vol":"6","page":96},{"text":"وقال: أحدكم (١) يصحب العالم؛ فإذا تعلم منه شيئًا (٢) لم يوجب له من حقه ما يمنعه مِنْ أقبح ما رُوي؟ ! عنه. وأبى أن يروي لنا قول مالك في الدبر (٣).\n_________\n= \"المؤتلف والمختلف\" للدارقطني ١/ ٤١٠ (١٨٨٨)، \"الإكمال\" لابن ماكولا ٢/ ٤٢، ٧/ ٩٩، \"الأنساب\" للسمعاني ٤/ ٣٤٦، \"ترتيب المدارك\" للقاصي عياض ١/ ٤٥٧.\n(١) في (ش): إن أحدكم.\n(٢) زيادة من (ش).\n(٣) [٥١٧] وقد أورد القصة نقلًا عن الثعلبي ابن حجر في \"التلخيص الحبير\" ٣/ ١٨٧.\nوروى النسائي في \"عشرة النساء\" (ص ١١٧) (٩٤) عن محمد بن عبد الله بن عمار الموصلي قال: نا معن بن عيسى قال: سمعت مالكًا يقول: ما علمته حرامًا.\nوكذلك روى ابن القاسم وابن وهب مثله عن مالك.\nانظر: \"أحكام القرآن\" لابن العربي ١/ ٣٥١ - ٣٥٢، \"التلخيص الحبير\" لابن حجر ٣/ ١٨٧ \"الدر المنثور\" للسيوطي ١/ ٤٧٦، \"البيان والتحصيل\" لابن رشد ١٨/ ٤٦١.\nوقال الخليلي: وذهب إلى هذا -إباحة إتيان المرأة في دبرها- جماعة من أهل المدينة منهم: يزيد بن رومان، ومالك مع جلالته، وروى ابن وهب أن مالكًا رجع عنه بأخرة.\n\"الإرشاد\" ١/ ٢٠٦.\nوقال لابن حجر معقبًا: والصواب ما حكاه الخليلي.\n\"التلخيص الحبير\" ٣/ ١٨٧.\nوقال الحيري: وما حكي عن مالك، فإنه لا يصح، وإن صح، فإنه رجع عنه؛ لظهور الأخبار، وتواتر الأخبار.\n\"الكفاية\" ١/ ١٧٧.","vol":"6","page":97},{"text":"قلت: ولقد أصاب ابن وهب فأحسن في إمساكه عن ذكر زلل العلماء، وزجره عن تتبع رخص الفقهاء. وأما تفصيل حديث ابن عمر وتأويله فهو:\n[٥١٨] ما أخبرنا (الحسين بن محمد) (١) بن فنجويه (٢)، قال: نا عبيد (٣) الله بن محمد بن شنبة (٤)، قال: نا يوسف بن أحمد بن كركار (٥)، قال: نا أحمد بن عبد المؤمن العرني (٦)، قال: نا محمد\n_________\n= وقال القرطبي: وما نسب إلى مالك وأصحابه من هذا باطل، وهم مبرءون من ذلك.\n\"الجامع لأحكام القرآن\" ٣/ ٩٣.\nوقال ابن عطية: ولا ينبغي لمؤمن بالله واليوم الآخر أن يعرج في هذِه النازلة على زلة عالم بعد أن تصح عنه.\n\"المحرر الوجيز\" ١/ ٣٠٠.\n(١) ساقطة من (ش).\n(٢) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٣) في (أ): عبد.\n(٤) كذا في (ش)، (ح) وهو الصواب. وأما في (س): شيبة. وفي (أ): شبة\nوهو: عبيد الله بن محمد بن شنبة أبو أحمد القاضي، لم يذكر بجرح ولا تعديل.\n(٥) في (ش)، (ح): كركان. وفي (أ): أحمد كركان.\nوهو: يوسف بن أحمد، قال الخطيب: يوسف بن أحمد بن عبد الله يعرف بابن كركار الخياط، حدث عن أحمد بن يعقوب البصري، روى عنه عبد الباقي بن قانع.\n\"تاريخ بغداد\" للخطيب ١٤/ ٣٠٨ ولم يذكر فيه جرحًا ولا تعديلًا.\n(٦) في (ح): الغزي.\nوهو: أحمد بن عبد المؤمن بن سعد المروزي، ثم المصري. =","vol":"6","page":98},{"text":"ابن عمرو (١) قال: نا (عطاف، عن) (٢)\n_________\n= ذكره ابن حبان في \"الثِّقات\"، وقال: كان من المتعبدين. وقال ابن يونس: رفع أحاديث موقوفة وكان رجلًا صالحًا. وقال مسلمة بن القاسم: كان محمَّد بن عبد الله بن عبد الحكم يعظمه، وهو ضعيف جدًّا. تُوفِّي سنة (٢٥٧ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٦١، \"الثِّقات\" لابن حبان ٨/ ٤٤، \"ميزان الاعتدال\" للذهبي ١/ ١١٧، \"لسان الميزان\" لابن حجر ١/ ٢١٧.\n(١) محمَّد بن عمرو بن الجراح أبو عبد الله الغزي، يروي عن مالك بن أنس وغيره، وذكره ابن حبان في \"الثِّقات\"، وقال أبو زرعة: لم أر بالشَّام أفضل من محمَّد بن عمرو الغزي. وقال أبو حاتم: لا بأس به، لم أكتب عنه.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٣، \"الثِّقات\" لابن حبان ٩/ ٩٢، \"الأنساب\" للسمعاني ٤/ ٢٩٣.\n(٢) في (ش): عطاء وعن.\nوهو: عطاف بن خالد بن عبد الله بن العاص المخزومي القُرشيّ، أبو صفوان المدنِيُّ.\nقال يحيى بن معين، والإمام أَحْمد، وأبو داود: ثِقَة. وقال الإِمام أَحْمد، ويحيى ابن معين، وأبو داود في مواضع أخرى والنَّسائيّ: ليس به بأس. وقال أبو حاتم: صالح ليس بذاك. وقال النَّسائيّ في موضع آخر: ليس بالقوي. وكان مالك بن أنس وابن مهدي لا يرضيانه. وقال الدارقطني: ضعيف. وقال ابن حجر: صدوق يهم. ولد سنة إحدى وتسعين. وقال الذهبي: موته قريب من وفاة مالك. وقال ابن حجر: تُوفِّي قبل مالك بن أنس.\n\"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٤٠٦، \"تاريخ يحيى بن معين\" رواية الدَّارميّ (ص ١٧١)، \"العلل ومعرفة الرجال\" للإمام أَحْمد ٢/ ٣٩، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٢، \"الكامل\" لابن عدي ٥/ ٣٧٨، \"الضعفاء والمتروكين\" للدارقطني (ص ٣٢٢)، \"سير أعلام النبلاء\" للذهبي ٨/ ٢٧٣، \"تهذيب التهذيب\" لابن حجر ٣/ ١١٢، \"تقريب التهذيب\" لابن حجر (٤٦١٢).","vol":"6","page":99},{"text":"موسى بن عبد الله بن الحسن (١)، عن أَبيه (٢)، أنَّه لقي سالم بن عبد الله (٣)، فقال: يَا أَبا عمر ما حديث يحدث نافع (٤) عن عبد الله (٥)؟ قال: وما هو؟ قال: زعم أنَّه لم يكن يرى بأسًا بإتيان النساء في أدبارهن. قال: كذب العبد وأخطأ، إنما قال عبد الله: يؤتون (٦) في فروجهن (من أدبارهن (٧).\n_________\n(١) في (أ): الحسين.\nوهو: موسى بن عبد الله بن الحسن بن الحسن بن عليّ بن أبي طالب الهاشمي أبو الحسن المدنِيُّ. قال جماعة عن يحيى بن معين، وقد رآه: ثِقَة. وقال البُخَارِيّ: فيه نظر. ومن أَجل قول البُخَارِيّ أورده ابن عدي والعقيلي في \"الضعفاء\".\n\"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٥٩٣، \"الضعفاء الكبير\" للعقيلي ٤/ ١٥٩، \"الكامل\" لابن عدي ٦/ ٣٤٦، \"تاريخ بغداد\" للخطيب ١٣/ ٢٥، \"ميزان الاعتدال\" للذهبي ٤/ ٢١١، \"لسان الميزان\" لابن حجر ٦/ ١٢٣.\n(٢) عبد الله بن الحسن بن الحسن، ثِقَة.\n(٣) سالم بن عبد الله بن عمر، ثِقَة.\n(٤) في (أ): عن نافع.\n(٥) عبد الله بن عمر، صحابي مشهور.\n(٦) في (ح): يؤتى.\n(٧) [٥١٦] الحكم على الإسناد:\nفي إسناده: ابن شنبة، ويوسف بن أَحْمد لم أجد فيهما جرحًا ولا تعديلًا، وفيه كذلك عطاف بن خالد صدوق يهم.\nالتخريج:\nرواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٤٢ من طريق ابن أبي مريم قال: أخبرني عطاف بن خالد به، بنحوه.\nورواه العقيلي في \"الضعفاء الكبير\" ٤/ ١٥٩ عن محمَّد بن بشير بن الهيثم قال: =","vol":"6","page":100},{"text":"والدليل على تحريم الأدبار:\n[٥١٩] ما أخبرنا أبو) (١) (عبد الله) (٢) الحسين بن محمَّد (بن الحسين) (٣) الحافظ بقراءتي عليه في داري (٤)، قال: حَدَّثَنَا\n_________\n= حَدَّثَنَا أَحْمد بن الأَزْهَر أبو الأَزْهَر قال: حَدَّثَنَا مروان بن محمَّد قال: حَدَّثَنَا موسى بن عبد الله بن الحسن به، مختصرًا.\nومروان بن محمَّد هو الطاطري، ثِقَة، وشيخ العقيلي لم أظفر له بترجمة.\nوقد علقه البُخَارِيّ عن موسى بن عبد الله بن الحسن.\nانظر: \"الكامل\" لابن عدي ٦/ ٣٤٦، \"الضعفاء الكبير\" للعقيلي ٤/ ١٥٩، ولم أجده في مصنفات البُخَارِيّ المطبوعة!\nوروى الطبري في \"جامع البيان\" ٢/ ٣٩٤ من طريق عبد الرَّحْمَن بن القاسم قال: قيل لمالك: إن النَّاس يروون عن سالمْ كذب العبد، -أو: العلج- على أبي .. وهذا إسناد ضعيف منقطع فلم يذكر عبد الرَّحْمَن بن القاسم الواسطة بينه وبين سالم.\nوقد روى النَّسائيّ في \"عشرة النساء\" (ص ١١٦) (٩٣)، والدارمي في \"السنن\" (١١٨٢)، والطبري في \"جامع البيان\" ٢/ ٣٩٤، والطحاوي في \"شرح معاني الآثار\" ٣/ ٤١ من طريق الحارث بن يعقوب عن سعيد بن يسار قال: قلت: لابن عمر: إنَّا نشتري الجواري؛ فنحمض لهن. قال: وما التحميض؟ قال: نأتيهن في أدبارهن. قال: أو يعمل هذا مسلم؟ هذا لفظ النَّسائيّ.\nقال ابن كثير: هذا إسناد صحيح، ونص صريح منه بتحريم ذلك، فكل ما ورد عنه مما يحتمل ويحتمل، فهو مردود إلى هذا المحكم.\n\"تفسير القرآن العظيم\" ٢/ ٣٢٠ - ٣٢١.\n(١) ما بين القوسين ساقط من (ش).\n(٢) ساقطة من (ح).\n(٣) ساقطة من (ح).\nوهو: الحسين بن محمَّد بن فنجويه أبو عبد الله الثَّقَفيّ، ثِقَة.\n(٤) في (ش)، (أ): داره.","vol":"6","page":101},{"text":"عبيد الله (١) (بن محمَّد) (٢) بن شنبة (٣)، (قال: نا أبو حامد أَحْمد بن جعفر المستملي (٤)، قال: نا أبو سهل أَحْمد بن محمَّد بن عمر بن يونس اليماميّ) (٥) (٦)، (قال: نا الفضل بن سفيان (٧)، قال: نا سليمان بن فروخ اليماميّ) (٨)،\n_________\n(١) كذا في (ح) وهو الصواب. وأما في (س)، (ش)، (أ): عبد الله.\n(٢) ساقطة من (أ).\n(٣) في (أ): شبة.\nوهو: عبيد الله بن محمَّد بن شنبة أبو أَحْمد القاضي، لم يذكر بجرح ولا تعديل.\n(٤) أَحْمد بن جعفر المستملي أبو حامد.\nقال الخَطيب: حدث عن محمَّد بن يحيى الأَزدِيّ، روى عنه عبد الصمد الطستي. ولم يذكر فيه جرحًا ولا تعديلًا.\n\"تاريخ بغداد\" للخطيب ٤/ ٦٣ وقد فرق بينه وبين أَحْمد بن جعفر أبو حامد الأَشْعريّ الأَصْبهانِيّ.\nانظر ترجمته في \"ذكر أخبار أَصبهان\" لأبي نعيم ١/ ١٢٨، \"تاريخ بغداد\" للخطيب ٤/ ٦٤، \"لسان الميزان\" لابن حجر ١/ ١٤٤.\n(٥) في (أ): اليماني.\nوهو: أَحْمد بن محمَّد بن عمر بن يونس بن القاسم الحنفي أبو سهل اليماميّ.\nقال الدارقطني: متروك. وقال أبو حاتم، وابن صاعد، وغيرهما: كذاب.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٧١، \"تاريخ بغداد\" للخطيب ٥/ ٦٥، \"لسان الميزان\" لابن حجر ١/ ٢٨٢.\n(٦) ما بين القوسين ساقط من (ش).\n(٧) الفضل بن سفيان، لم أظفر له بترجمة.\n(٨) زيادة من (ش)، (ح)، (أ) وفيها: اليماني.\nوهو: سليمان بن فَرُّوخ.\nفرّق البُخَارِيّ وابن حبان في \"الثِّقات\" بين سليمان بن فروخ أبو واصل الذي يروي =","vol":"6","page":102},{"text":"عن إبراهيم بن إسماعيل بن أبي (١) حبيبة (٢)، عن داود بن الحصين (٣)، عن عكرمة (٤)، عن ابن عباس قال (٥): قال رسول الله -ﷺ- في قوله (٦)\n_________\n= عن أبي أَيُّوب العتكي، ويروي عنه يونس بن خباب، وبين سليمان بن فروخ عن الضحاك، وعنه أبو معاوية محمَّد بن خازم، وجعلهما ابن أبي حاتم رجلًا واحدًا. وذكره ابن عدي باسم: سلمان بن فروخ.\n\"التاريخ الكبير\" للبخاري ٤/ ٣٠ - ٣١، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٣٥، \"الثِّقات\" لابن حبان ٦/ ٣٦١، ٨/ ٢٧٤، \"الكامل\" لابن عدي ٣/ ٣١٥، \"لسان الميزان\" لابن حجر ٣/ ٦٦.\n(١) ساقطة من (ح).\n(٢) إبراهيم بن إسماعيل بن أبي حبيبة الأَنْصَارِيّ، الأشهلي مولاهم، أبو إسماعيل المدنِيُّ، ضعيف، تُوفِّي سنة (١٦٥ هـ)، وهو ابن (٨٢ هـ) سنة.\n\"الكامل\" لابن عدي ١/ ٢٣٣، \"تهذيب الكمال\" للمزي ٢/ ٤٢، \"تهذيب التهذيب\" لابن حجر ١/ ٥٨، \"تقريب التهذيب\" لابن حجر (١٤٦).\n(٣) كذا في (ح)، (أ) وهو الصواب. وأما في (س) و(ش): الحسين.\nوهو: داود بن الحصين الأُموي مولاهم، أبو سليمان المدنِيُّ. ثِقَة إلَّا في عكرمة، ورمي برأي الخوارج. قال علي بن المدينيّ: ما روى عن عكرمة، فمنكر الحديث، ومالك روى عن داود بن الحصين عن غير عكرمة. وقال أبو داود: أحاديثه عن عكرمة مناكير، وأحاديثه عن شيوخه مستقيمة. وقال ابن حبان: كان يذهب مذهب الشراة، وكل من ترك حديثه على الإطلاق وهم؛ لأنه لم يكن بداعية إلى مذهبه. تُوفِّي سنة (١٣٥ هـ)، وهو ابن (٧٢ هـ) سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٠٨، \"الثِّقات\" لابن حبان ٦/ ٢٨٤، \"ميزان الاعتدال\" للذهبي ٢/ ٥، \"تهذيب التهذيب\" لابن حجر ١/ ٥٦١، \"تقريب التهذيب\" لابن حجر (١٧٧٩)، \"هدي الساري\" لابن حجر (ص ٤٠١).\n(٤) عكرمة مولى ابن عباس، ثِقَة، ثبت.\n(٥) ساقطة من (ش).\n(٦) في (ح): قول الله.","vol":"6","page":103},{"text":"﷿: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ﴾ قال: \"لا يكون الحرث إلَّا من (١) حيث يكون النبات\" (٢).\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) [٥١٩] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع؛ فيه أَحْمد بن محمَّد بن عمر، كذاب.\nلم أجده مرفوعًا من هذا الطريق، ولم أجده بهذا اللفظ، وورد معناه عن ابن عباس مرفوعًا وموقوفًا.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٣٩٣ من طريق ابن أبي فديك، عن إبراهيم بن إسماعيل بن أبي حبيبة به، موقوفًا بلفظ: إنما الحرث من القبل الذي يكون منه النسل والحيض.\nوروى الطبري في \"جامع البيان\" ٢/ ٣٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٤ (٢١٣٠)، والخرائطي في \"مساوئ الأخلاق\" (ص ١٧٢) (٤٦٦)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٤٣، والطبراني في \"المعجم الكبير\" ١٢/ ٢٣٦ (١٢٩٨٣) من طرق عن ابن لهيعة، عن يزيد بن أبي حبيب، عن عامر بن يحيى المعافري، عن حنش الصَّنْعانِيّ، عن ابن عباس أن ناسًا من حمير أتوا رسول الله - ﷺ - يسألونه عن أشياء، فقال رجل منهم: يَا رسول الله، إنِّي رجل أحب النساء، فكيف ترى ذلك؟ فأنزل الله تعالى ذكره: ﴿نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ﴾ فقال رسول الله -ﷺ-: \"ائتها مقبلة مدبرة إذا كان ذلك في الفرج\". وهذا إسناد ضعيف؛ ابن لهيعة ضعيف.\nورواه الإِمام أَحْمد في \"المسند\" ١/ ٢٦٨ (٢٤١٤) من طريق رشدين قال: حَدَّثَنَا حسن بن ثوبان، عن عامر بن يحيى به. بنحوه؛ ولكن فيه أن السائلين كانوا من الأنصار.\nوعزاه الهيثمي إلى الطَّبْرَانِيّ، وقال: فيه رشدين بن سعد، وهو ضعيف.\n\"مجمع الزوائد\" ٦/ ٣١٩.\nويتقوى بما رواه سعيد بن جبير، عن ابن عباس - ﵁ -، وفيه أنَّه -ﷺ- قال: \"أقبل =","vol":"6","page":104},{"text":"[٥٢٠] وأخبرني الحسين بن محمَّد (١)، قال: نا محمَّد بن عبد الله بن برزة (٢)، قال: نا محمَّد بن يونس الكديمي (٣)، قال: نا عثمان بن اليمان (٤) قال:\n_________\n= وأدبر، واتق الدبر، والحيضة\"، ومعناه ثابت أَيضًا من طرق عن ابن عباس من قوله. منها ما تقدم في حديث محمَّد بن إسحاق، عن أَبان بن صالح، عن مجاهد عنه. أنظرهما عند أول تفسير هذِه الآية.\nوانظر أَيضًا بقية الطرق موقوفًا في \"جامع البيان\" للطبري ٢/ ٣٩٢ - ٣٩٤، \"مساوئ الأخلاق\" للخرائطي (ص ١٧٣) (٤٦٨)، \"السنن الكبرى\" للبيهقي ٧/ ١٩٦، \"الدر المنثور\" للسيوطي ١/ ٤٣٠.\n(١) الحسين بن محمَّد بن فنجويه أبو عبد الله الثَّقَفيّ، ثِقَة.\n(٢) محمَّد بن عبد الله برزة الداوودي، أبو جعفر الروذَرَاوَرِي، شيخ مقرئ. قال: صالح بن أَحْمد الحافظ: هو شيخ حضرته، ولم أَحْمد أمره. قال الذهبي: حدث في سنة سبع وخمسين وثلاثمائة بهمذان.\n\"الإكمال\" لابن ماكولا ١/ ٢٣٨، \"تاريخ الإِسلام\" للذهبي ٢٦/ ٢٣٦، \"سير أعلام النبلاء\" للذهبي ١٦/ ١٦٥، \"غاية النهاية\" لابن الجزري ٢/ ١٧٦، \"تبصير المنتبه\" لابن ناصر الدين ١/ ١٣٧.\n(٣) محمَّد بن يونس بن موسى بن سليمان الكديمي أبو العباس البَصْرِيّ، ضعيف، ولم يثبت أن أَبا داود روى عنه. وقال الذهبي: أحد المتروكين. ولد سنة (١٨٣ هـ)، وتوفي في جمادى الآخرة سنة (٢٨٦ هـ).\n\"الكامل\" لابن عدي ٦/ ٢٩٢، \"تاريخ بغداد\" للخطيب ٣/ ٤٣٥، \"ميزان الاعتدال\" للذهبي ٤/ ٧٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٤١، \"تقريب التهذيب\" لابن حجر (٦٤١٩).\nقلت: قول الذهبي أنَّه متروك أولى فقد كذبه جماعة، وتركه آخرون، وأما من وثقه فقد قال الذهبي: وما أحسن فيه القول إلَّا من لم يخبر حالة.\n\"ميزان الاعتدال\" للذهبي ٤/ ٧٥.\n(٤) عثمان بن يمان بن هارون اللؤلؤي أبو محمَّد الحداني الهروي، نزيل مكة، ذكره =","vol":"6","page":105},{"text":"نا زمعة بن (١) صالح (٢)، عن ابن (٣) طاوس (٤)، عن أَبيه (٥)، عن ابن الهاد (٦)، عن عمر بن الخطاب - ﵁ - قال: قال رسول الله - ﷺ -: \"إن الله لا يستحيي من الحق، لا تأتوا النساء في أدبارهن\" (٧).\n_________\n= ابن حبان في \"الثِّقات\"، وقال أبو زرعة الرَّازيّ: شيخ في حديثه مناكير. وقال ابن حجر: مقبول.\n\"الضعفاء\" لأبي زرعة الرَّازيّ ٢/ ٥٢٧، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٧٣، \"الثِّقات\" لابن حبان ٨/ ٤٥٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٨٢، \"تقريب التهذيب\" لابن حجر (٤٥٣٠).\n(١) في (ش): عن.\n(٢) زَمْعة بن صالح، ضعيف.\n(٣) في (ش): أبي.\n(٤) عبد الله بن طاوس بن كيسان أبو محمَّد اليماني. ثِقَة، فاضل، عابد، تُوفِّي سنة (١٣٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٨٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٦٠، \"تقريب التهذيب\" لابن حجر (٣٣٩٧).\n(٥) طاوس بن كيسان، ثِقَة.\n(٦) عبد الله بن شداد بن الهاد، من كبار التابعين وثقاتهم.\n(٧) [٥٢٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه: الكديمي متروك، وزمعة ضعيف.\nوقد ورد من طرق أخرى عن زمعة.\nالتخريج:\nرواه النَّسائيّ في \"عشرة النساء\" (ص ١٣١) (١٢٢) عن سعيد بن يعقوب الطالقاني.\nورواه أبو يعلى في \"مسنده\" كما في \"المطالب العالية\" لابن حجر ٢/ ١٧٥ (١٦٣٢)، ومن طريقه رواه الضياء في \"الأحاديث المختارة\" ١/ ٢٦٩ (١٥٨) عن أَحْمد بن إبراهيم، ورواه الخرائطي في \"مساوئ الأخلاق\" (ص ١٧١) (٤٦٢) عن =","vol":"6","page":106},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عباس الدُّوريّ، كلهم عن عثمان بن اليمان به.\nورواه البَزَّار في \"البحر الزخار\" ١/ ٤٧٤ (٣٣٩) عن محمَّد بن سعيد بن يزيد، عن عثمان بن اليمان، عن زمعة بن صالح، عن سلمة بن وهرام، عن طاوس به، بنحوه. ورواه النَّسائيّ في \"عشرة النساء\" (ص ١٣١) (١٢٣)، والخرائطي في \"مساوئ الأخلاق\" (ص ١٧١) (٤٦٣) كلاهما من طريق يزيد بن أبي حكيم، عن زمعة بن صالح، عن عمرو بن دينار، عن طاوس، به.\nوعزاه ابن القيم في \"زاد المعاد\" ٤/ ٢٥٧ إلى \"مصنف وكيع\"، ومن طريقه رواه أبو نعيم في \"حلية الأولياء\" ٨/ ٣٧٦ عن زمعة بن صالح، عن ابن طاوس، عن أَبيه، وعن عمرو بن دينار، عن عبد الله قالا: قال عمر، به. وقال أبو نعيم: غريب من حديث طاوس وعمرو، لم نكتبه إلَّا من حديث زمعة.\nقال الدارقطني: وهو حديث يرويه زمعة بن صالح واختلف عنه ... وقول عثمان بن اليمان أصحها.\n\"العلل\" ٢/ ١٦٦ (١٩٣).\nقال المنذري في \"الترغيب والترهيب\" ٣/ ٢٨٩: إسناده جيد.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٩٨ - ٢٩٩: رواه أبو يعلى، والطبراني في \"الكبير\"، والبزار، ورجال أبي يعلى رجال الصحيح؛ خلا عثمان بن اليمان، وهو ثِقَة.\nبينما قال ابن حجر: قال الشيخ: رجاله رجال الصحيح، قلت: إنما أخرج مسلم لسلمة وزمعة متابعة؛ وإلا فهما ضعيفان، والحديث منكر لا يصح من وجه.\n\"مختصر زوائد البَزَّار\" ١/ ٥٨٣ (١٠٣٥) وبنحوه قال البوصيري في \"إتحاف الخيرة\" ٤/ ٦٤.\nوورد النهي عن إتيان المرأة في دبرها في أحاديث كثيرة -سيأتي بعضها- غالبها فيه ضعف.\nقال ابن حجر: وذهب جماعة من أئمة الحديث كالبخاري، والذهلي، والبزار، والنَّسائيّ، وأبو علي النَّيْسَابُورِيّ إلى أنَّه لا يثبت فيه شيء، قلت: لكن طرقها كثيرة، فمجموعها صالح للاحتجاج به. =","vol":"6","page":107},{"text":"[٥٢١] وأخبرني الحسين بن محمَّد (بن فنجويه) (١) قال: نا عبيد (٢) الله بن محمَّد بن شنبة (٣)، قال: نا أَحْمد بن سهل بن الفيروزان (٤) الأشناني (٥)، قال: نا أبو بكر (٦) -يعني: ابن أبي (٧)\n_________\n= \"فتح الباري\" ٨/ ١٩١.\nوقال الذهبي: قلت قد تيقنا بطرق لا محيد عنها نهي النَّبِيّ -ﷺ- عن أدبار النساء، وجزمنا بتحريمه، ولي في ذلك مصنف كبير.\n\"سير أعلام النبلاء\" ١٢/ ١٢٨.\nانظر: هذِه الأحاديث وطرقها في \"زاد المعاد\" ٤/ ٢٥٧ - ٢٦١، \"تفسير القرآن العظيم\" لابن كثير (٣٠٥ - ٣٢٣)، \"التلخيص الحبير\" لابن حجر ٣/ ١٨٠ - ١٨٢، \"إرواء الغليل\" للألباني ٧/ ٦٥ - ٧٠.\n(١) زيادة من (ح).\nوهو: الحسين بن محمَّد بن فنجويه أبو عبد الله الثَّقَفيّ، ثِقَة.\n(٢) في (أ): عبد.\n(٣) في (أ): شبة.\nوهو: عبيد الله بن محمَّد بن شنبة أبو أَحْمد القاضي، لم يذكر بجرح ولا تعديل.\n(٤) في (ش): الطبردزان. وفي (ح): الليروزان.\nوهو: أَحْمد بن سهل بن الفيرزان -وفي بعض المصادر: الفيروزان- الأشناني أبو العباس البغدادي، شيخ القراء ببغداد، قال الدارقطني: ثِقَة. وقال أبو الحسن علي بن الحسن: ثِقَة، صدوق. تُوفِّي في محرم سنة (٣٠٧ هـ).\n\"تاريخ بغداد\" للخطيب ٤/ ١٨٥، \"معرفة القراء الكبار\" للذهبي ١/ ٢٤٨، \"تاريخ الإِسلام\" للذهبي ٢٣/ ١٩٦، \"غاية النهاية\" لابن الجزري ١/ ٥٩.\n(٥) كذا في (ح) وهو الصواب. وأما في (س): الأسنامي. وفي (ش): الأشنان. وفي (أ): الأسلمي.\n(٦) أبو بكر بن أبي شيبة، ثِقَة، حافظ.\n(٧) ساقطة من (ش).","vol":"6","page":108},{"text":"شيبة- قال: إنا سليمان بن حيان أبو خالد) (١) الأحمر (٢)، (عن الضحاك بن عثمان (٣)، عن مخرمة بن سليمان (٤)، عن كُريب (٥)، عن ابن عباس) (٦) قال: قال رسول الله -ﷺ-: \"لا ينظر الله إلى رجل أتى رجلًا أو امرأة في دبرها\" (٧).\n_________\n(١) في (أ): ثنا أبو خالد.\n(٢) سليمان بن حيان أبو خالد الأحمر، صدوق.\n(٣) الضحاك بن عثمان بن عبد الله بن خالد الأسدي القُرشيّ، أبو عثمان المدنِيُّ، قال الإِمام أَحْمد، وابن المدينيّ، ويحيى بن معين، ومصعب الزُّبيريّ، ويحيى بن بكير، وابن سعد، وأبو داود: ثِقَة. وذكره ابن حبان كذلك في \"الثِّقات\". وقال ابن نمير: لا بأس به، جائز الحديث. وقال يعقوب بن شيبة: صدوق، وفي حديثه ضعف. وقال أبو حاتم: يكتب حديثه، ولا يحتج به، وهو صدوق. وقال أبو زرعة: ليس بقوي. وقال الذهبي: صدوق. وقال ابن حجر: صدوق يهم. تُوفِّي سنة (١٥٣ هـ).\n\"تاريخ يحيى بن معين\" رواية الدَّارميّ (ص ١٣٥)، \"الطبقات الكبرى\" لابن سعد القسم المتمم (ص ٣٩٧)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٦٠، \"الثِّقات\" لابن حبان ٦/ ٤٨٢، \"تهذيب الكمال\" للمزي ١٣/ ٢٧٢، \"ميزان الاعتدال\" للذهبي ٢/ ٣٢٤، \"من تكلم فيه وهو موثق\" للذهبي (ص ١٠٢)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٢٣، \"تقريب التهذيب\" لابن حجر (٢٩٧٢).\n(٤) مخرمة بن سليمان الأسدي الوالبي المدنِيُّ، ثِقَة، تُوفِّي سنة (١٣٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٦٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٠، \"تقريب التهذيب\" لابن حجر (٦٥٢٧).\n(٥) كُريب بن أبي مسلم الهاشمي مولاهم، مولى ابن عباس، أبو رشدين المدنِيُّ، ثِقَة.\n(٦) ساقط من (ش).\n(٧) [٥٢١] الحكم على الإسناد:\nفي إسناده ابن شنبة لم أجد فيه جرحًا ولا تعديلًا، والإسناد شاذ معلول بالمخالفة. =","vol":"6","page":109},{"text":"[٥٢٢] وأخبرني الحسين بن محمَّد (بن فنجويه) (١) قال: نا عمر ابن (أَحْمد بن) (٢) القاسم النهاوندي (٣) قال: نا محمَّد بن عبد الله بن\n_________\n= التخريج:\nالحديث في \"المصنف\" لابن أبي شيبة ٦/ ١٦٩ (١٦٩٥٤)، ورواه أبو يعلى الموصلي في \"مسنده\" ٤/ ٢٩٦ (٢٣٧٨)، وابن عدي في \"الكامل\" ٣/ ٢٨٢، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٢٢٦ (٤٤١٨) وابن حزم في \"المحلى\" ١٠/ ٦٩ من طرقٍ عن ابن أبي شيبة، به.\nورواه التِّرْمِذِيّ في كتاب الرضاع، باب ما جاء في كراهية إتيان النساء في أدبارهن (١١٩٥)، وقال: هذا حديث حسن غريب.\nورواه النَّسائيّ في \"عشرة النساء\" (ص ١٢٨) (١١٥)، وابن الجارود في \"المنتقى\" (٧٢٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٥١٧ (٤٢٠٣، ٤٢٠٤)، والخرائطي في \"مساوئ الأخلاق\" (ص ١٧١) (٤٦٤)، والسهمي في \"تاريخ جرجان\" (ص ٣٢٧)، وابن حزم -في الموضع السابق- كلهم من طرق عن أبي سعيد الأَشَج قال: حَدَّثَنَا أبو خالد الأحمر به، بنحوه.\nقال البَزَّار: لا نعلمه يروي عن ابن عباس بإسناد أحسن من هذا، تفرد به أبو خالد الأحمر، عن الضحاك بن عثمان.\n\"التلخيص الحبير\" لابن حجر ٣/ ١٨١.\nوقال ابن عدي: لا أعلم يرويه غير أبي خالد الأحمر.\n\"الكامل\" ٣/ ٢٨٢.\nوقد خالفه وكيع، فوقفه، رواه النَّسائيّ في \"عشرة النساء\" (ص ١٢٨) (١١٦) عن هناد بن السري، عن وكيع، عن الضحاك به، بنحوه موقوفًا.\nقال ابن حجر: وهو أصح عندهم من المرفوع.\n\"التلخيص الحبير\" ٣/ ١٨١.\n(١) ساقطة من (ح).\nوهو: الحسين بن محمَّد بن فنجويه أبو عبد الله الثَّقَفيّ، ثِقَة.\n(٢) ساقطة من (ش).\n(٣) عمر بن أَحْمد بن القاسم النهاوندي، قال المقدسيّ: روى عن الثِّقات الموضوعات.","vol":"6","page":110},{"text":"سليمان الحضرميّ (١)، قال: نا عبد الله بن عمر بن أَبان (٢)، قال: نا يحيى بن زكريا (٣) بن أبي زائدة (٤)، عن مسلم بن خالد (٥)، عن العلاء (٦)، عن أَبيه (٧)، عن أبي هريرة قال: قال رسول الله -ﷺ-:\n_________\n(١) محمَّد بن عبد الله بن سليمان الحضرميّ أبو جعفر الكُوفيّ، الملقب بُمطَيَّن. قال الدارقطني: ثِقَة، جبل. وقال الخليلي؛ ثِقَة، حافظ. تُوفِّي سنة (٢٩٧ هـ)، وله (٩٥ هـ) سنة.\n\"سؤالات السلمي\" للدارقطني (ص ٢٩٢)، \"الإرشاد\" للخليلي ٢/ ٥٧٨، \"سير أعلام النبلاء\" للذهبي ١٤/ ٤١، \"لسان الميزان\" لابن حجر ١/ ٢٣٣.\n(٢) عبد الله بن عمر بن محمَّد بن أَبان الأُموي القُرشيّ مولاهم، أبو عبد الرَّحْمَن الكُوفيّ، يعرف بمُشْكُدانه. قال الإمام أَحْمد: ثِقَة. وذكره ابن حبان في \"الثِّقات\"، وقال أبو حاتم: صدوق. وحكى العقيلي عن بعض مشايخه أنَّه كانت فيه سلامة. قال الذهبي: صدوق، صاحب حديث. وقال ابن حجر: صدوق يتشيع. تُوفِّي سنة (٢٣٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١١٠، \"الضعفاء الكبير\" للعقيلي ٢/ ٢٨١، \"الثِّقات\" لابن حبان ٨/ ٣٥٨، \"ميزان الاعتدال\" للذهبي ٢/ ٤٦٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٩١، \"تقريب التهذيب\" لابن حجر (٣٤٩٣).\n(٣) في (أ): بكر.\n(٤) يحيى بن زكريا بن أبي زائدة خالد بن ميمون الهمداني مولاهم، أبو سعيد الكُوفيّ، ثِقَة، متقن، تُوفِّي سنة (١٨٣ هـ) أو (١٨٤ هـ)، وله (٦٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٤٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٥٣، \"تقريب التهذيب\" لابن حجر (٧٥٤٨).\n(٥) مسلم بن خالد بن قرقرة -وقيل: ابن جرجة- المخزومي مولاهم، أبو سعيد المكيّ، صدوق كثير الأوهام.\n(٦) العلاء بن عبد الرَّحْمَن بن يعقوب الحرقي، مولاهم أبو شبل المدنِيُّ صدوق، ربما وهم.\n(٧) عبد الرَّحْمَن بن يعقوب الجهني الحرقي مولاهم، المدنِيُّ، ثِقَة.","vol":"6","page":111},{"text":"\"ملعون من أتى امرأته (١) في دبرها\" (٢).\n_________\n(١) في (أ): امرأة.\n(٢) [٥٢٢] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ عمر بن أَحْمد، قال المقدسيّ: روى عن الثِّقات الموضوعات.\nومسلم بن خالد صدوق كثير الأوهام.\nالتخريج:\nرواه من طريق المصنف البَغَوِيّ في \"معالم التنزيل\" ١/ ٢٦١، ورواه ابن عدي في \"الكامل\" ٦/ ٣١١ عن إبراهيم بن أسباط قال: حَدَّثَنَا عبد الله بن عمر بن أَبان، به. ورواه الطَّبْرَانِيّ في \"المعجم\"الأوسط\" ٥/ ٨٨ (٤٧٥٤) من طريق سهل بن عثمان. ورواه ابن عدي -في الموضع السابق- من طريق عبدان الوكيل، كلاهما عن يحيى بن زكريا بن أبي زائدة به، بنحوه.\nوقال الطَّبْرَانِيّ: لم يرو هذا الحديث عن العلاء إلَّا مسلم بن خالد، ولا عن مسلم إلَّا ابن أبي زائدة.\nوقال ابن عدي: وهذا عن العلاء يرويه مسلم، وعن مسلم ابن أبي زائدة. وذكر الحافظ هذا الطريق، وقال: ومسلم فيه ضعف، وقد رواه يزيد بن أبي حكيم عنه -أي العلاء- موقوفًا.\n\"التلخيص الحبير\" ٣/ ١٨١.\nقلت: لم أجد من أخرج رواية يزيد.\nورواه أبو داود في كتاب النكاح، باب جامع النكاح (٢١٦٢)، والنَّسائيّ في \"عشرة النساء\" (ص ١٣٣ - ١٣٤) (١٢٥ - ١٢٩)، وابن ماجه في كتاب النكاح، باب النهي عن إتيان النساء في أدبارهن (١٩٢٣)، والإمام أَحْمد في \"مسنده\" ٢/ ٢٧٢، ٣٤٤، ٤٤٠ (٧٦٨٤)، (٨٥٣٢)، (٩٧٣٣)، وعبد الرَّزّاق في \"مصنفه\" ١١/ ٤٤٢ (٢١٩٥٢)، وابن أبي شيبة في \"مصنفه\" ٦/ ١٧٠ (١٦٩٦٣)، والدارمي في \"السنن\" (١١٧٦)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٤٤، والخرائطي في \"مساوئ الأخلاق\" (ص ١٧٤) (٤٧٢)، والبيهقي في \"السنن الكبرى\" ٧/ ١٩٨، وفي \"شعب الإيمان\" ٤/ ٣٥٥ (٥٣٧٧) كلهم من طرق عن =","vol":"6","page":112},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= سهيل بن أبي صالح، عن الحارث بن مخلد، عن أبي هريرة به، مرفوعًا بلفظ: \"لا ينظر الله -وفي بعض الروايات: يوم القيامة- إلى رجل يأتي المرأة في دبرها\".\nولفظ أبي داود والنَّسائيّ (١٢٩)، والإمام أَحْمد في \"مسنده\" ٢/ ٤٧٩ (١٠٢٠٦) من رواية سفيان عن سهيل: \"ملعون من أتى امرأته في دبرها\" ولهذا الاختلاف. أورده البوصيري في \"زوائد ابن ماجه\"، وقال: إسناده صحيح، رجاله ثقات. \"مصباح الزجاجة\" ١/ ٣٣٨ (٦٩١).\nقلت: إسناده ضعيف؛ الحارث بن مخلد قال القطَّان: لم تعرف حالة. وكذا قال الحافظ.\n\"بيان الوهم والإيهام\" لابن القطَّان ٤/ ٤٥٦، \"تقريب التهذيب\" لابن حجر (١٠٤٧).\nورواه البُخَارِيّ في \"التاريخ الكبير\" ٣/ ١٦، وأبو داود في كتاب الطب، باب في الكاهن (٣٩٠٤)، والنَّسائيّ في \"عشرة النساء\" (ص ١٣٤ - ١٣٥) (١٣٠، ١٣١)، والتِّرمذيّ في الطهارة، باب ما جاء في كراهية إتيان الحائض (١٣٥)، وابن ماجه في كتاب الطهارة، باب النهي عن إتيان الحائض (٦٣٩)، وابن أبي شيبة في \"مصنفه\" ٦/ ١٧٠ (١٦٩٦١)، وابن الجارود في \"المنتقى\" (١٠٧)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٤٥ من طرق عن حماد بن سلمة، عن حكيم الأثرم، عن أبي تميمة الجهني، عن أبي هريرة به مرفوعًا. بلفظ: \"من أتى حائضًا، أو امرأة في دبرها، أو كاهنًا فقد كفر بما أنزل على محمَّد\". هذا لفظ التِّرْمِذِيّ، وقال: لا نعرف هذا الحديث إلَّا من حديث حكيم الأثرم، عن أبي تميمة، عن أبي هريرة ... وضعَّف محمَّد هذا الحديث من قبل إسناده.\nوانظر \"التاريخ الكبير\" للبخاري ٣/ ١٧.\nوقال المناوي: قال البَغَوِيّ: سنده ضعيف، وهو كما قال ...\nوقال ابن سيد النَّاس: فيه أربع علل: التفرد عن غير ثِقَة؛ وهو موجب للضعف، وضعف رواته، والانقطاع، ونكارة متنه. . وأطال في بيانه.\nوقال الذهبي في \"الكبائر\": ليس إسناده بالقائم. =","vol":"6","page":113},{"text":"قوله تعالى: ﴿وَقَدِّمُوا لِأَنْفُسِكُمْ﴾ يعني: طلب الولد (١).\nوقيل: هو التزوج (٢) بالعفائف؛ ليكون الولد صالحًا طاهرًا (٣).\nوقيل: هو تقديم الأفراط (٤). قال رسول الله - ﷺ -: \"من قدم ثلاثة\n_________\n= \"فيض القدير\" ٦/ ٣١.\nوروى النَّسائيّ في \"عشرة النساء\" (ص ١٣١) (١٢٤)، وتمام في \"فوائده\" انظر \"الروض البسام\" ٢/ ٤٣٤ (٧٩٢) كلاهما من طريق عبد الملك بن محمَّد الصَّنْعانِيّ قال: نا سعيد بن عبد العزيز، عن الزُّهْرِيّ، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"استحيوا من الله حق الحياء لا تأتوا النساء في أدبارهن\". قال حمزة الكناني: هذا حديث منكر باطل من حديث الزُّهْرِيّ، ومن حديث أبي سلمة، ومن حديث سعيد، فإن كان عبد الملك سمعه من سعيد؛ فإنما سمعه بعد الاختلاط، وقد رواه الزُّهْرِيّ، عن أبي سلمة أنَّه كان ينهى عن ذلك، فأما عن أبي هريرة، عن النَّبِيّ - ﷺ - فلا.\n\"تحفة الأشراف\" للمزي ١١/ ٢٥.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٣١٧ - ٣١٨، \"التلخيص الحبير\" لابن حجر ٣/ ١٨٠.\nقلت: حديث أبي هريرة بطرقه وشواهده يثبت النهي عن إتيان المرأة في دبرها. وانظر ما تقدم قريبًا.\n(١) وهو قول عكرمة، رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٥ (٢١٣٧).\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٥)، \"معاني القرآن الكريم\" للنحاس ١/ ١٨٦.\n(٢) في (ش)، (ح): التزويج.\n(٣) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٢٦١، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٩٦.\n(٤) فرَطُ الولد: صغاره ما لم يدركوا، وجمعه أفراط، وافترط فلان فَرَطًا له؛ أي: أولادًا لم يبلغوا الحلم. =","vol":"6","page":114},{"text":"من الولد لم يبلغوا الحِنْثَ (١) لم تمسه النَّار إلَّا تَحِلَّةَ القسم (٢) \".\nفقيل (٣): يَا رسول الله، واثنان؟ قال: \"واثنان\". قال (٤): فظننا أنَّه لو قيل له (٥): واحد؟ لقال: واحد (٦).\n_________\n= \"لسان العرب\" لابن منظور ١٠/ ٢٣٤ (فرط).\nوذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٢٦٢ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٩٦، وأبو حيان في \"البحر المحيط\" ٢/ ١٨٢.\n(١) في (ح): الحلم.\nوالمعنى: أنَّهم لم يبلغوا مبلغ الرجال، ويجري عليهم القلم، فيكتب عليهم الحنث، وهو الإثم.\n\"النهاية\" لابن الأثير ١/ ٤٤، \"شرح صحيح مسلم\" للنووي ١٦/ ١٨٢.\n(٢) قال البَغَوِيّ: إلَّا تحلة القسم: مصدر حَلَّلت اليمين تحليلًا، وتحلة؛ أي: أبررتها، يريد إلا قدر ما يبر الله قسمه فيه، وهو قوله ﷿: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ فإذا مَرَّ بها، وجاوزها، فقد أبو قسمه.\n\"شرح السنة\" ٥/ ٤٥٠ - ٤٥١.\n(٣) في (أ): قالوا.\n(٤) في (ش): قيل.\n(٥) من (ح).\n(٦) رواه البُخَارِيّ في كتاب العلم، باب هل يجعل للنساء يوم على حدة (١٠١، ١٠٢)، وفي كتاب الجنائز، باب فضل من مات له ولد فاحتسب (١٢٤٩، ١٢٥٠)، وفي كتاب الاعتصام، باب تعليم النَّبِيّ -ﷺ- أمته من الرجال والنساء (٧٣١٠)، ومسلم في كتاب البر والصلة، باب فضل من يموت له ولد فيحتسبه (٢٦٣٣، ٢٦٣٤) من حديث أبي سعيد الخُدرِيّ.\nورواه البُخَارِيّ في الموضعين الأولين (١٠٢)، (١٢٥٠، ١٢٥١)، ومسلم في الموضع السابق (٢٦٣٢، ٢٦٣٤) من حديث أبي هريرة بنحوه، وليس عندهما: فظننا أنَّه لو قيل له: واحد، لقال: واحد. =","vol":"6","page":115},{"text":"[٥٢٣] وأخبرنا أبو القاسم الحسن (١) بن محمَّد بن جعفر (٢)، قال: أنا أبو علي أَحْمد بن الحسن (٣) الفامي (٤)، قال: نا أَحْمد بن (الحسن بن) (٥) عبد الجبار الصوفي (٦)، قال: نا يحيى بن معين (٧)،\n_________\n= وروى البُخَارِيّ في \"الأدب المفرد\" (ص ٦٣) (١٤٦)، والإمام أَحْمد في \"مسنده\" ٣/ ٣٠٦ (١٤٢٨٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ٢٠٨ (٢٩٤٦) من طريق محمود بن لبيد، عن جابر بنحوه، وفي آخره: قال محمود: قلت لجابر بن عبد الله: إنِّي لأراكم لو قلتم: واحدًا، لقال: واحدًا. قال: والله أظن.\nقال الهيثمي: رواه أَحْمد ورجاله ثقات.\n\"مجمع الزوائد\" ٣/ ٧.\nوانظر: \"فتح الباري\" لابن حجر ٣/ ١١٩.\n(١) في (ح): أَحْمد.\n(٢) الحسن بن محمَّد بن جعفر أبو القاسم الحبيبي، عالم مفسر. كذبه الحاكم.\n(٣) في (ش)، (ح)، (أ): الحسين.\n(٤) في (ح): القاضي.\nوهو: أَحْمد بن الحسين -أو الحسن- الفامي، لم أظفر له بترجمة.\n(٥) في (أ): الحسين عن.\n(٦) أَحْمد بن الحسن بن عبد الجبار بن راشد الصوفي أبو عبد الله البغدادي، قال الدارقطني، والخطيب، والخليلي: ثِقَة. ولد في حدود سنة (٢١٠ هـ)، وتوفي في رجب سنة (٣٠٦ هـ).\n\"سؤالات السلمي للدارقطني\" (ص ١٠٠)، \"الإرشاد\" للخليلي ٢/ ٦٠٩، \"تاريخ بغداد\" للخطيب ٤/ ٨٢، \"الأنساب\" للسمعاني ٣/ ٥٦٦، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٥٢.\n(٧) يحيى بن معين بن عون بن زياد بن بسطام الغطفاني مولاهم، أبو زكريا البغدادي، ثِقَة، حافظ، مشهور، إمام الجرح والتعديل. قال علي بن المدينيّ: انتهى العلم =","vol":"6","page":116},{"text":"قال: أنا إسحاق بن الأشعث (١)، عن (٢) (شِمْر بن) (٣) عطية،\n_________\n= إلى يحيى بن معين. ولد سنة (١٥٥ هـ) أو (١٥٨ هـ)، وتوفي سنة (٢٣٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ١/ ٣١٤ - ٣١٨، ٦/ ١٩٢، \"تاريخ بغداد\" للخطيب ١٤/ ١٧٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٨٩، \"تقريب التهذيب\" لابن حجر (٦٥١).\nوانظر مقدمة \"تاريخ يحيى بن معين\" رواية الدُّوريّ، للدكتور أَحْمد محمَّد نور سيف ١/ ١٩ - ٦٨.\n(١) إسحاق بن الأشعث: لم أقف عليه هكذا! ! والذي يظهر لي أنَّه وقع في اسمه قلب؛ والصواب: أشعث بن إسحاق، فقد ذكره المزي في تلاميذ شِمْر بن عطية. \"تهذيب الكمال\" للمزي ١٢/ ٣٦، ٣/ ٢٥٩ وهو:\nأشعث بن إسحاق بن سعد بن مالك بن هانئ الأَشْعريّ القمي، قال يحيى بن معين، والنَّسائيّ، والعجلي: ثِقَة. وذكره ابن حبان وابن شاهين في \"الثِّقات\"، وقال الإِمام أَحْمد: صالح الحديث. وقال البَزَّار: روى أحاديث لم يتابع عليه، وقد احتمل النَّاس حديثه. قال ابن حجر: صدوق.\n\"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٤٠، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٦٩، \"الثِّقات\" لابن حبان ٨/ ١٢٨، \"تاريخ أسماء الثِّقات\" لابن شاهين (ص ٣٧)، \"تهذيب التهذيب\" لابن حجر ١/ ١٧٧، \"تقريب التهذيب\" لابن حجر (٥٢١).\n(٢) هنا انتهى السقط من (ز) والذي بدأ عند قوله: معه في الخميلة في آخر حديث رقم (٥٠٣).\n(٣) في (أ): سمرة عن.\nوهو: شِمْر بن عطية الأسدي الكاهلي الكُوفيّ، قال النَّسائيّ، وابن معين، وابن سعد، والعجلي، والدارقطني: ثِقَة. وذكره ابن حبان في \"الثِّقات\" ونقل ابن خلفون توثيقه عن ابن نمير. وقال ابن حجر: صدوق.\n\"تاريخ يحيى بن معين\" رواية الدَّارميّ (ص ٣٣١)، \"الطبقات الكبرى\" لابن سعد ٦/ ٣١٠، \"تاريخ أسماء الثِّقات\" لابن شاهين (ص ٢٢٣)، \"الجرح والتعديل\" =","vol":"6","page":117},{"text":"عن عطاء (١): ﴿وَقَدِّمُوا لِأَنْفُسِكُمْ﴾ قال: التسمية عند الجِماع (٢).\nوقال مجاهد: ﴿وَقَدِّمُوا لِأَنْفُسِكُمْ﴾ يعني: إذا أتى أهله فليدعُ (٣)\n* * *\n_________\n= لابن أبي حاتم ٤/ ٣٧٥، \"سؤالات البرقاني للدارقطني\" (ص ٣٦)، \"تهذيب التهذيب\" لابن حجر ٢/ ١٨٠، \"تقريب التهذيب\" لابن حجر (٢٨٢١).\n(١) عطاء بن أبي رباح، ثِقَة.\n(٢) [٥٢٣] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا. وشيخه لم أظفر له بترجمة.\nالتخريج:\nرواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٩٠، والطبري في \"جامع البيان\" ٢/ ٣٩٩ كلاهما من طريق محمَّد بن كثير، وهو المصيصي، عن عبد الله بن واقد، وعلَّقه ابن أبي حاتم عنه عن طلحة بن عمرو، عن عطاء به ١/ ٤٠٦ (٢١٤٠).\nوسقط من \"جامع البيان\" للطبري طلحة بن عمرو، وفيه قال: أراه عن ابن عباس. وطلحة بن عمرو متروك.\n\"تقريب التهذيب\" لابن حجر (٣٠٣٠).\nورواه الخرائطي في \"مكارم الأخلاق\" ٢/ ٩٢٣ (١٠٢٨) من طريق بقية بن الوليد، عن زافر بن سليمان، عن أبي رجاء، عن عطاء.\nوزافر بن سليمان صدوق كثير الأوهام. \"تقريب التهذيب\" لابن حجر (١٩٧٩)، وبقية مدلس، وقد عنعن.\nوقال يحيى بن معين: أبو رجاء الهروي لم يسمع من عطاء. \"تاريخ يحيى بن معين\" رواية الدُّوريّ ٢/ ٣٣٥.\nوذكره عن عطاء أَيضًا الحيري في \"الكفاية\" ١/ ١٧٨.\n(٣) ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٢٦٢.","vol":"6","page":118},{"text":"[٥٢٤] أخبرنا أبو عمرو الفراتي (١)، قال: أنا الحاكم الجليل (٢)، قال: أنا محمَّد بن عاصم (٣)، قال: نا جميل بن يزيد (٤)، قال: نا شريك (٥)، عن منصور (٦)، عن سالم بن أبي الجعد (٧)، عن ابن\n_________\n(١) أَحْمد بن أبي عمرو الفراتي، لم يذكر بجرح ولا تعديل.\n(٢) محمَّد بن أَحْمد السلمي أبو الفضل الحاكم الجليل، لم يذكر بجرح أو تعديل.\n(٣) في (ش)، (ح)، (أ) عصام.\nوهو: محمَّد بن عاصم بن يحيى أبو عبد الله الأَصْبهانِيّ، قال أبو الشيخ: صنف كتبًا كثيرة، يتفقه على مذهب الشَّافعيّ. قال ابن حجر: صدوق، تُوفِّي سنة (٢٩٩ هـ).\n\"طبقات المحدثين بأصبهان\" لأبي الشيخ ٣/ ٤٩١، \"ذكر أخبار أَصبهان\" لأبي نعيم ٢/ ٢٣٣، \"تاريخ الإِسلام\" للذهبي ٢٢/ ٢٧٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٩٨، \"تقريب التهذيب\" لابن حجر (٥٩٨٧).\n(٤) في (ش): زيد.\nوهو: جميل بن يزيد، قال ابن أبي حاتم: سألت أبي عنه؟ فقال؟ لا أعرفه. وذكره الذهبي باسم: جميل بن زيد، ونقل عن أبي حاتم أنَّه قال فيه: مجهول. وذكره الحافظ، وقال: يروي عن مالك، وروى عنه بكر بن عيسى المروزي أبو يحيى. وقال الدارقطني -عن حديث رواه عن مالك: لا يثبت عن مالك، ورواته مجهولون.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٢٠، \"ميزان الاعتدال\" للذهبي ١/ ٤٢٣، \"لسان الميزان\" لابن حجر ٢/ ١٣٧.\n(٥) شريك بن عبد الله، صدوق ساء حفظه بعد توليه قضاء الكوفة.\n(٦) منصور بن المعتمر، ثِقَة ثبت.\n(٧) سالم بن أبي الجعد: رافع، الغطفاني الأَشجعيّ مولاهم الكُوفيّ، ثِقَة، وكان يرسل كثيرًا. ووصفه الذهبي بالتدليس، وذكره في المدلسين سبط ابن العجمي والحافظ، وجعله في المرتبة الثَّانية. تُوفِّي سنة (٩٧ هـ) أو (٩٨ هـ)، وقيل: سنة (١٠٠ هـ)، أو التي بعدها ولم يثبت أنَّه جاوز (١٠٠ هـ) سنة. =","vol":"6","page":119},{"text":"عباس قال: قال رسول الله - ﷺ -: \"إذا أراد أحدكم أن يأتي أهله فليقل: بسم الله اللهم، جنبنا (١) الشيطان، وجنب الشيطان ما رزقتنا. فإن قُدِّر بينهما ولد لم (٢) يضره الشيطان (٣) \".\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٨١، \"ميزان الاعتدال\" للذهبي ٢/ ١٠٩، \"جامع التحصيل\" لابن رشد (ص ١٧٩)، \"تهذيب التهذيب\" لابن حجر ١/ ٦٧٤، \"تقريب التهذيب\" لابن حجر (٢١٧٠).\n(١) في باقي النسخ: جنبني، والمثبت من (س).\n(٢) في (أ): لا.\n(٣) في (ش)، (ح): شيطان.\n[٥٢٤] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وشيخه لم أظفر له بترجمة، وفيه جميل بن يزيد مجهول، وفيه سقط، وقد ورد الحديث من طرق صحيحة عن منصور، عن سالم، عن كريب، عن ابن عباس، به:\nالتخريج:\nرواه البُخَارِيّ في كتاب الوضوء، باب التسمية على كل حال وعند الوقاع (١٤١)، وفي كتاب الدعوات، باب ما يقول إذا أتى أهله (٦٣٨٨)، وفي كتاب التوحيد، باب مقلب القلوب (٧٣٩٦)، ومسلم في كتاب النكاح، باب ما يستحب أن يقول عند الجماع (١٤٣٤)، وأبو داود في كتاب النكاح، باب جامع النكاح (٢٣٦١)، وابن ماجه في كتاب النكاح، باب ما يقول الرَّجل إذا دخلت عليه أهله (١٩١٩) من طريق جرير.\nورواه البُخَارِيّ في كتاب بدء الخلق، باب صفة إبليس وجنوده (٣٢٨٣)، ومسلم -الموضع السابق- والإمام أَحْمد في \"مسنده\" ١/ ٢٨٦ (٢٥٩٧)، من طريق شعبة.\nورواه البُخَارِيّ في الموضع السابق (٣٢٧١) من طريق همام. ورواه في كتاب النكاح، باب ما يقول الرَّجل إذا أتى أهله (٥١٦٥) من طريق شيبان. =","vol":"6","page":120},{"text":"وقال السدي والكلبي: يعني: الخير (١)، والعمل الصالح (٢)، دليله سياق الآية: ﴿وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ مُلَاقُوهُ﴾.\nقال ابن كيسان: قدموا لأنفسكم في كل ما أحل الله لكم، (وحرم (٣) عليكم) (٤)، وما تعبدكم (٥) به؛ (فإن تصديقكم الله ورسوله بكل ما أحل لكم (٦)، وحرم (٧) عليكم، وما تعبدتم به) (٨) قدم صدق\n_________\n= ورواه مسلم في الموضع السابق، والإمام أَحْمد في \"مسنده\" ١/ ٢٨٣ (٢٥٥٥) من طريق سفيان الثَّوريّ.\nورواه التِّرْمِذِيّ في كتاب النكاح، باب ما يقول إذا دخل على أهله (١٠٩٢)، وقال: حديث حسن صحيح. والنَّسائيّ في \"عشرة النساء\" (ص ١٤٣) (١٤٤)، والإمام أَحْمد في \"مسنده\" ١/ ٢٢٠ (١٩٠٨) من طريق سفيان بن عيينة، كلهم عن منصور، عن سالم بن أبي الجعد، عن كريب، عن ابن عباس به، مرفوعًا بنحوه. ورواه البُخَارِيّ في كتاب بدء الخلق، باب صفة إبليس (٣٢٨٣)، والنَّسائيّ في \"عمل اليوم والليلة\" (ص ٩٩) (٢٧١) كلاهما من طريق الأَعمش، عن سالم، عن كريب به.\n(١) ساقطة من (س).\n(٢) قول السدي رواه الطبري في \"جامع البيان\" ٢/ ٣٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٦ (٢١٣٩)، وقول الكلبي: ذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٢٦٢.\n(٣) في (ز): وما حرم.\n(٤) ساقطة من (ش)، (ح).\n(٥) في (أ): تعبدتم.\n(٦) ساقطة من (ح).\n(٧) في (ز): وما حرم.\n(٨) ما بين القوسين ساقط من (أ).","vol":"6","page":121},{"text":"لكم عند ربكم (١).\n﴿وَاتَّقُوا اللَّهَ﴾ فيما أمركم به (٢)، ونهاكم عنه.\n﴿وَاعْلَمُوا أَنَّكُمْ مُلَاقُوهُ﴾ فيجزيكم (٣) بأعمالكم.\n﴿وَبَشِّرِ الْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-596>٢٢٤ </span>- (قوله ﷿) (٤): ﴿وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمَانِكُمْ﴾ الآية (٥).\nقال الكلبي: نزلت في عبد الله بن رواحة ينهاه عن قطيعة ختنه على أخته (٦): بشير (٧) بن النُّعمان الأَنْصَارِيّ (٨)، وذلك (٩) أنَّه كان بينهما شيء، فحلف عبد الله (بن رواحة) (١٠) أن لا يدخل عليه، ولا يكلمه، ولا يصلح بينه وبين خصم له، وجعل يقول: قد حلفت بالله\n_________\n(١) ذكره أبو حيان في \"البحر المحيط\" ٢/ ١٨٢.\n(٢) زيادة من جميع النسخ.\n(٣) في (ز): فيجازيكم.\n(٤) ساقطة من (ش)، (ح).\n(٥) ساقطة من (أ).\n(٦) عمرة بنت رواحة الأنصارية، وهي امرأة بشير بن سعد والد النُّعمان، ﵃.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٨٨٧، \"أسد الغابة\" لابن الأثير ٥/ ٣٧٢، \"الإصابة\" لابن حجر ٨/ ١٤٦.\n(٧) في (ش): بشر.\n(٨) من (ش)، (ح)، (أ) هو بشير بن النُّعمان بن عبيد.\n(٩) في (ز): وكان سبب ذلك.\n(١٠) من (أ).","vol":"6","page":122},{"text":"أن لا أفعل، (فلا يحل لي إلَّا أن تبر) (١) يميني؛ فأنزل الله تعالى هذِه الآية (٢).\nوقال مقاتل بن حيان: نزلت في أبي بكر الصديق - ﵁ - (حين حلف أن لا يصل ابنه عبد الرَّحْمَن (٣) حتَّى يسلم (٤).\nوقال ابن جريج: حدثت (٥) أنها نزلت في أبي بكر الصديق (٦) ﵁) (٧) حين حلف (لا ينفق) (٨) على مسطح (٩) حين\n_________\n(١) في (ح): ولا يحل لي أن يبر.\n(٢) ذكره السمرقندي في \"بحر العلوم\" ١/ ٢٠٦، والواحدي في \"أسباب النزول\" (ص ٧٨)، وفي \"الوسيط\" ١/ ٣٣٠، والبغوي في \"معالم التنزيل\" ١/ ٢٦٢، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٧٦.\nوعزاه ابن الجوزي في \"زاد المسير\" ١/ ٢٥٣، وأبو حيان في \"البحر المحيط\" ٢/ ١٨٧ إلى ابن عباس.\n(٣) عبد الرَّحْمَن بن أبي بكر عبد الله بن أبي قُحافة عثمان التَّيْميّ القُرشيّ أبو محمَّد، وقيل غير ذلك. كان اسمه عبد الكعبة، فغيره الرسول - ﷺ -، تأخر إسلامه إلى أيام الهدنة، فأسلم، وحسن إسلامه، وشهد اليمامة، والفتوح، تُوفِّي سنة (٥٣ هـ) في طريق مكة فجأة، وقيل بعد ذلك.\n\"الاستيعاب\" لابن عبد البر ٢/ ٨٢٤، \"أسد الغابة\" لابن الأثير ٣/ ٣٠٤، \"الإصابة\" لابن حجر ٤/ ١٦٨، \"تقريب التهذيب\" لابن حجر (٣٨١٤).\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٥٣، وأبو حيان في \"البحر المحيط\" ٢/ ١٨٧، وهو قول مقاتل بن سليمان أَيضًا \"تفسيره\" ١/ ١١٦.\n(٥) في (أ): حدث.\n(٦) من (ز).\n(٧) ساقط من (ح).\n(٨) في (ش)، (ح): أن لا ينفق. وفي (أ): أن لا يصل.\n(٩) مسطح بن أثاثة بن عباد بن المطَّلب بن عبد مناف المطلبي أبو عباد، وقيل غير ذلك. =","vol":"6","page":123},{"text":"خاض في حديث الإفك (١).\nوالعرضة أصلها (٢): (الشدة، والقوة) (٣)، ومنه قيل للدابة التي تتخذ للسفر (٤) وتعد (٥) له: عرضة؛ لقوتها (٦) عليه، يقال: عرضت ناقتي لذلك؛ أي: اتخذتها له.\nوقال أوس بن حجر (٧):\nوأدْمَاء مثل الفَحْلِ يومًا عَرَضتُها ... لِرَحْلِي وفيها هِزَّةٌ وتَقَاذفُ (٨)\n(ثم قيل) (٩) لكل ما يصلح (١٠) لشيء: هو عرضة له، حتَّى\n_________\n= كان اسمه عوفًا، وأما مسطح فهو لقبه، شهد بدرًا، وكان ممن خاض في الإفك، تُوفِّي سنة (٣٤ هـ)، وقيل: شهد صفين مع على، وتوفي سنة (٣٧ هـ).\n\"صحيح البُخَارِيّ\" ٦/ ٦، \"الاستيعاب\" لابن عبد البر ٤/ ١٤٧٢، \"أسد الغابة\" لابن الأثير ٤/ ٣٥٤، \"الإصابة\" لابن حجر ٦/ ٨٨.\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٤٠٢ عن القاسم قال: حَدَّثَنَا الحسين سنيد قال: حَدَّثني حجاج، عن ابن جريج، به. وهذا إسناد معضل.\n(٢) في (س): أصله.\n(٣) في (أ): القوة والشدة.\n(٤) الكلمات: أبو بكر، حين حلف، حين، العرضة، للسفر. عليها طمس في (ز).\n(٥) في (ز): تعد للسفر وتتخذ.\n(٦) في (ش): بقوتها.\n(٧) أوس بن حَجَر بن عتاب بن عبد الله التَّمِيمِيّ، البيت في \"ديوانه\" (ص ٦٤) وفيه: وفيها جرأة، وأدماء: ناقة بيضاء اللون.\n(٨) في (ح) زيادة: الهزة: النشاط.\n(٩) في (ش): وقيل.\n(١٠) في (ح): صلح.","vol":"6","page":124},{"text":"قالوا (١) للمرأة: هي عرضة النكاح؛ إذا صلحت له، وقويت عليه، وفلان عرضة للسير والحرب (٢)، وقال حسان (٣):\nوقال الله قد سيرت (٤) جندًا ... من (٥) الْأَنصار عرضتها اللقاء\nقال المفسرون: هذا في الرَّجل يحلف بالله أن لا يصل رحمه (٦)، ولا يكلم قرابته، ولا يتصدق، ولا (٧) يصنع خيرًا، أو يصلح (٨) بين اثنين، فيعصيانه، أو يتهمانه، أو أحدهما، فيحلف بالله لا (٩) يصلح بينهما، فأمر (١٠) الله تعالى أن يحنث في يمينه (١١)، ويفعل ذلك\n_________\n(١) في (أ): قيل.\n(٢) \"جامع البيان\" للطبري ٢/ ٤٠٢، \"مفردات ألفاظ القرآن\" للراغب (ص ٣٣٠) (عرض).\n(٣) حسان بن ثابت بن المنذر بن حرام البُخَارِيّ الخزرجي الأَنْصَارِيّ، أبو الوليد شاعر رسول الله - ﷺ -.\nوالبيت في \"ديوانه\" (ص ٩)، \"جمهرة اللغة\" لابن دريد ٣/ ١٣٢٠.\n(٤) في (س)، (ز): يسِّرت.\n(٥) في، (أ): هم.\n(٦) في (ش)، (ح)، (ز): رحمًا.\n(٧) في (ز): أو لا.\n(٨) في (س)، (ز): أو لا يصلح. وفي (أ): ولا يصلح.\n(٩) في (أ): أن لا.\n(١٠) في باقي النسخ: فأمره والمثبت من (س).\n(١١) في (ح): أمره.","vol":"6","page":125},{"text":"الخير، ويكفر عن (١) يمينه. فمعنى الآية: ولا تجعلوا اليمين بالله (٢) علةً ومانعًا لكم من البر والتقوى، يقول أحدكم: حلفت بالله، فيعتل بيمينه في ترك (٣) البر، والصلاح.\nوقوله: ﴿أَنْ تَبَرُّوا﴾ (٤) معناه: أن لا تبروا، كقوله تعالى: ﴿يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا﴾ (٥) أي: لئلا تضلوا. وقال امرؤ (٦) القيس (٧):\n(فقلتُ يمينَ) (٨) الله أبْرَحُ قاعدًا ... ولو قطعوا (٩) رأسي لَدَيْكَ وأوصَالِي\n(يعني: لا أبرح) (١٠)، ومثله كثير، ويبين هذِه الآية:\n_________\n(١) من (أ)، وانظر: \"جامع البيان\" للطبري ٢/ ٤٠٠ - ٤٠٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٤٠٧، \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٥).\n(٢) في (ش)، (ح): ولا تجعلوا الله.\n(٣) في (ش): بترك.\n(٤) في (ش) زيادة: ﴿وَتَتَّقُوا وَتُصْلِحُوا بَيْنَ النَّاسِ وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾.\n(٥) النساء: ١٧٦.\n(٦) في (أ) امرئ.\n(٧) البيت في \"ديوانه\" (ص ٣٢)، وفي \"الكتاب\" لسيبويه ٣/ ٥٠٤، \"المقتضب\" للمبرد ٢/ ٢٢٥ وفيه: لو ضربوا.\nانظر: \"الخصائص\" لابن جني ٢/ ٣٨٤، \"جامع البيان\" للطبري ٢/ ٤٠٣.\nالأوصال: المفاصل، وقيل: مجتمع العظام، وهو جمع: وصل، -بكسر الواو وضمها: كل عظم لا ينكسر، ولا يختلط بغيره.\n\"خزانة الأدب\" للبغدادي ١٠/ ٤٥.\n(٨) طمس في (ز).\n(٩) ساقطة من (أ).\n(١٠) طمس في (ز).","vol":"6","page":126},{"text":"[٥٢٥] ما أخبرنا (عبد الله) (١) بن حامد (٢) (بقراءتي عليه) (٣)، قال: أخبرنا (٤) إسماعيل (بن محمَّد) (٥)، قال: نا أَحْمد بن ملاعب (٦)، قال: نا محمَّد بن سعيد الأَصْبهانِيّ (٧)، قال: أنا شريك (٨)، (عن سِماك) (٩)،\n_________\n(١) طمس في (ز).\n(٢) عبد الله بن حامد الأَصْبهانِيّ، فقيه، لم يذكر بجرح ولا تعديل.\n(٣) ساقطة من (ش).\n(٤) في (أ): ثنا.\n(٥) ساقطة من (ش). وفي (ح)، (أ) زيادة: بن إسماعيل.\nوهو: إسماعيل بن محمَّد بن إسماعيل بن صالح الصفار الملحي، أبو علي البغدادي، قال الدارقطني: ثِقَة، وكان متعصبًا للسنة. وقال ابن حجر: روى عنه الدارقطني، وابن مندة، والحاكم ووثقوه. ولد سنة (٢٤٧ هـ). وتوفي في محرم سنة (٣٤١ هـ).\n\"تاريخ بغداد\" للخطيب ٦/ ٣٠٢، \"معجم الأدباء\" لياقوت ٢/ ٧٣٢، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٤٠، \"لسان الميزان\" لابن حجر ١/ ٤٣٢.\n(٦) أَحْمد بن ملاعب بن حيان أبو الفضل المخرمي البغدادي، قال ابن خراش، والحسين بن محمَّد بن حاتم: ثِقَة متقن. وقال عبد الله بن أَحْمد بن حنبل والدارقطني: ثِقَة. ولد سنة (١٩١ هـ)، وتوفي في جمادى الأولى سنة (٢٧٥ هـ). \"تاريخ بغداد\" للخطيب ٥/ ١٦٨، \"طبقات الحنابلة\" لابن أبي يعلق ١/ ٧٩، \"تذكرة الحفاظ\" للذهبي ٢/ ٥٩٥.\n(٧) في (ز): بن الأَصْبهانِيّ.\nوهو: محمَّد بن سعيد الأَصْبهانِيّ، ثِقَة، ثبت.\n(٨) شري بن عبد الله، صدوق ولي قضاء الكوفة، ثم ساء حفظه.\n(٩) ساقطة من (أ).\nوهو: سماك بن حرب، صدوق تغير بأخره؛ فكان ربما تلقن.","vol":"6","page":127},{"text":"عن الحسن (١)، عن عبد الرَّحْمَن بن سمرة (٢) قال: قال لي (٣) رسول الله - ﷺ -: \"إذا حلفت على يمين فرأيت غيرها (٤) خيرًا منها (٥)، فأت الذي هو خير، وكفر عن يمينك\" (٦).\n_________\n(١) الحسن بن أبي الحسن: يسار البَصْرِيّ، الأَنْصَارِيّ مولاهم أبو سعيد، مولى زيد ابن ثابت، ويقال: مولى جابر بن عبد الله. ثِقَة، فقيه، فاضل، مشهور، وكان يرسل كثيرًا ويدلس.\n(٢) عبد الرَّحْمَن بن سَمُرة بن حبيب بن عبد شمس العبشمي القُرشيّ أبو سعيد، أسلم يوم الفتح، وشهد غزوة تبوك مع النَّبِيّ - ﷺ -، ثم شهد فتوح العراق، وهو الذي افتتح سجستان، وغيرها في خلافة عثمان، ثم نزل البصرة، وتوفي بها سنة خمسين، وقيل: بعدها.\n\"الاستيعاب\" لابن عبد البر ٢/ ٨٣٥، \"أسد الغابة\" لابن الأثير ٣/ ٢٩٧، \"الإصابة\" لابن حجر ٤/ ١٦١، \"تقريب التهذيب\" لابن حجر (٣٨٨٨).\n(٣) ساقطة من (ح)، (أ).\n(٤) ساقطة من (ح).\n(٥) ساقطة من (أ).\n(٦) [٥٢٥] الحكم على الإسناد:\nفي إسناده: شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وشريك: تغير حفظه بعد ما ولي قضاء الكوفة، ولا يعلم متى روى عنه محمَّد بن سعيد الأَصْبهانِيّ. وقد ورد الحديث من طرق صحيحة عن الحسن به.\nالتخريج:\nرواه البُخَارِيّ في كتاب الأيمان والنذور، باب قول الله تعالى: ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ ...﴾ (٦٦٢٢)، وفي كتاب الأحكام، باب من لم يسأل الإمارة أعانه الله (٧١٤٦)، وباب من سأل الإمارة وكل إليها (٧١٤٧)، ومسلم في كتاب الإيمان، باب ندب من حلف يمينًا فرأى غيرها خيرًا منها (١٦٥٢)، وأبو داود في كتاب الأيمان والنذور، باب الرَّجل يكفر قبل أن يحنث (٣٢٧٧ - ٣٢٧٨)، والتِّرمذيّ =","vol":"6","page":128},{"text":"[٥٢٦] وأخبرنا عبد الله بن حامد الوزان (١)، قال: أنا مكّيّ بن عبدان (٢)، قال: نا عبد الله بن هاشم (٣)، قال: نا يحيى (٤)، عن (٥) حميد (٦)، عن أنس (٧) أن أَبا موسى استحمل النَّبِيّ -ﷺ-، فوافق شغلًا، فقال: \"والله لا (٨) أحملك\". (فلما قَفَّى، دعاه) (٩). فقال له (١٠): حلفت أن (١١) لا تحملني! فقال: \"وأنا أحلف لأحملنك (١٢) \"، فحمله (١٣).\n_________\n= في كتاب النذور والأيمان، باب ما جاء فيمن حلف على يمين فرأى غيرها خيرًا منها (١٥٢٩)، والنَّسائيّ في كتاب الأيمان والنذور، باب الكفارة قبل الحنث ٧/ ١٠ - ١٢، وأَحمد في \"مسنده\" ٥/ ٦٢، ٦٣، (٢٠٦١٨، ٢٠٦٢٥، ٢٠٦٢٨) من طرق عن الحسن البَصْرِيّ به، بنحوه.\n(١) ساقطة من (ش).\nوهو: عبد الله بن حامد الوزان الأَصْبهانِيّ، فقيه، لم يذكر بجرح ولا تعديل.\n(٢) مكّيّ بن عبدان، ثِقَة مأمون.\n(٣) عبد الله بن هاشم الطوسي، ثِقَة.\n(٤) يحيى بن سعيد القطان، ثِقَة متقن.\n(٥) تحرفت في (س)، (ز)، (أ): بن.\n(٦) حميد الطَّويل، ثِقَة مدلس.\n(٧) أنس بن مالك، صحابي مشهور.\n(٨) زيادة من باقي النسخ، والمثبت من (س).\n(٩) في (ش): فلما ولاه. وفي (ح): فلما قفاه دعاه.\n(١٠) ساقطة من (ح).\n(١١) ساقطة من (ش).\n(١٢) في (ش): لا أحملناك.\n(١٣) [٥٢٦] الحكم على الإسناد: =","vol":"6","page":129},{"text":"وقال سنان بن حبيب (١): قلت لسعيد بن جبير: إنِّي (٢) غضبت على مولاة لي كان مسكنها معي، فحلفت ألا تساكنني. فقال: هذا من عمل الشيطان، كفر (٣) عن يمينك، وأسكنها، ثم قرأ: ﴿وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمَانِكُمْ أَنْ تَبَرُّوا وَتَتَّقُوا وَتُصْلِحُوا بَيْنَ النَّاسِ وَاللَّهُ سَمِيعٌ عَلِيمٌ (٢٢٤)﴾ الآية (٤).\n_________\n= في إسناده شيخ المصنف لم أجد فيه جرحًا أو تعديلًا، وقد ورد الحديث من طرق صحيحة عن حميد به.\nرواه الإِمام أَحْمد في \"مسنده\" ٣/ ١٠٨، ١٧٩، ٢٣٥ (١٢٠٥٦، ١٢٨٣٥، ١٣٤٧١، ١٢٨٣٦) من طريق حماد بن سلمة -وعنده تصريح حميد بالسماع من أنس- ورواه أبو يعلى في \"مسنده\" ٦/ ٤٤٦ (٣٨٣٥) والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ١٢٠ (١٣٤٤) وعلي بن حجر السعدي في \"حديثه\" (ص ١٩٣) (٨٩) ورواه أبو الشيخ في \"أخلاق النَّبِيّ - ﷺ -\" (ص ٧٢) (١٥٨) والضياء المقدسيّ في \"الأحاديث المختارة\" ٦/ ٢٨ - ٣٠ (١٩٨٤ - ١٩٨٨) من طرق عن حميد الطَّويل به، بنحوه.\nقال الهيثمي: رواه أَحْمد والبزار ورجال أَحْمد رجال الصحيح.\n\"مجمع الزوائد\" ٤/ ١٨٣.\n(١) سنان بن حبيب أبو حبيب السلمي، ذكره ابن حبان في \"الثِّقات\"، وقال الإِمام أَحْمد: ليس به بأس.\n\"التاريخ الكبير\" للبخاري ٤/ ١٦٥، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٥٢، \"الثِّقات\" لابن حبان ٤/ ٣٣٧، \"المؤتلف والمختلف\" للدارقطني ٣/ ١٢٠٦.\n(٢) من (ش)، (ز)، (أ).\n(٣) في (ح): فكفر.\n(٤) ساقطة من (ح)، (ز)، والأثر لم أجد من أخرجه.","vol":"6","page":130},{"text":"<span data-type=\"title\" id=toc-597>٢٢٥ </span>- (قوله ﷿) (١): ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾\nأصل اللغو في (اللغة وفي) (٢) كلام العرب: ما أسقط فلم (٣) يعتد به (٤)، قال ذو الرمة (٥):\nويطرح بينها المَرَئِيُّ لَغْوًا ... كما أَلغَيْتَ في المائة (٦) الحُوارا\nيريد المائة التي تساق في الدية؛ إذا وضعت ناقة منها (٧) حوارًا لم (٨) يعتد به. والمرئي منسوب إلى امرئ القيس بن زيد بن (٩) مناة ابن تميم (١٠). (قال المُثَقِّب العبدي) (١١):\n_________\n(١) ساقطة من (ح)، (ز).\n(٢) من (أ).\n(٣) في (ح): فلا.\n(٤) \"تفسير غريب القرآن\" للسجستاني (ص ٤٠١)، \"تهذيب اللغة\" للأزهري ٨/ ١٩٨، \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (ص ٤٥١) (لغو).\n(٥) البيت في \"ديوانه\" ٢/ ١٣٧٩، \"الأمالي\" للقالي ٢/ ١٤١، \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (ص ٤٥٢)، \"لسان العرب\" لابن منظور ١٢/ ٢٩٩ (لغو) وفيها: ويهلك. . في الدية.\n(٦) في (أ): الدية.\n(٧) ساقطة من (ح)، وتحرفت في (س): معها.\n(٨) في (أ): فلم.\n(٩) زيادة من (ش)، (ح)، (أ).\n(١٠) \"الاشتقاق\" لابن دريد (ص ٢١٧)، \"معجم قبائل العرب\" لعمر رضا كحالة ١/ ٤١.\n(١١) ساقطة من (ز)، وهو: عائذ بن محصن بن ثعلبة بن وائلة بن عدي العبدي. =","vol":"6","page":131},{"text":"أو مائة تجعل أولادها ... لغوًا وعُرْضُ (١) المائة الجَلْمَدُ\nواللغو واللغا من الكلام ما لا خير فيه، ولا معنى له (٢)، ونظيره (٣) في اللغة قولهم:\nصغو (٤) فلان معك (٥) وصغاه (٦) معك (٧)، قال الله ﷿: ﴿وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ (٣)﴾ (٨) وقال: ﴿لَا يَسْمَعُونَ فِيهَا لَغْوًا﴾ (٩).\nوقال أمية:\n_________\n= والبيت في \"ديوانه\" (ص ١٥)، \"جمهرة اللغة\" لابن دريد ٣/ ١٣٢٠، \"أحكام القرآن\" للجصاص ٢/ ٤٥٣، \"مقاييس اللغة\" لابن فارس ٣/ ٨١٠ (لغو).\nوعُرْض يقال: ناقة عُرْض أسفار؛ أي: قوية على السفر. والمعنى: أن عرض هذِه الإبل في الصلابة مثل الجلمد، وهي الحجارة.\n\"الديوان\" (ص ١٦ - ١٧).\n(١) في (أ): عن.\n(٢) \"جامع البيان\" للطبري ٢/ ٤١٣، \"معاني القرآن\" للزجاج ١/ ٢٩٩.\n(٣) الكلمات: منها، حوارًا، بن زيد بن مناة، الجلمد، ونظيره، عليها طمس في (ز).\n(٤) في (أ): لغو.\n(٥) في (ش) زيادة: أي: ميله معك.\n(٦) في (أ): ولغاه.\n(٧) ساقطة من (ش)، (ح)، (أ).\n(٨) المؤمنون: ٣.\n(٩) مريم: ٦٢، الواقعة: ٢٥، النبأ: ٣٥. وفي (أ) زيادة: ﴿ولَا تَأْثِيمًا﴾.","vol":"6","page":132},{"text":"فلا لغوٌ ولا تأثيمَ فيها ... وما فاهوا به (١) لهمُ مقيمُ\nوقال العجاج:\nورب أسراب الحجيج الكُظَّمِ (٢) ... عن اللغا ورفث التكلمِ\nواختلف العلماء في لغو اليمين المذكور (٣) في هذِه الآية، فقال قوم: هو ما يسبق به لسان الإنسان من الإيمان على سرعة وعجلة؛ ليصل به كلامه من غير عقد، ولا قصد، مثل قول (٤) القائل: لا والله، وبلى والله، وكلا والله، ونحوها، فهذا لا كفارة فيه (٥) ولا إثم عليه (٦).\n[٥٢٧] أخبرنا عبد الله بن حامد (٧)، قال: (أنا محمَّد بن يعقوب (٨)، قال: أنا الرَّبيع (٩)، قال: أنا الشَّافعيّ (١٠) ﵀،\n_________\n(١) في (ز) زيادة: أبدًا.\n(٢) في (أ): كظم.\n(٣) في (ز): المذكورة.\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ح).\n(٦) زيادة من (ز).\n(٧) عبد الله بن حامد الأَصْبهانِيّ، فقيه، لم يذكر بجرح ولا تعديل.\n(٨) محمَّد بن يعقوب الاسم، ثِقَة.\n(٩) الرَّبيع بن سليمان، ثِقَة.\n(١٠) محمَّد بن إدريس الشَّافعيّ، ثِقَة، إمام.","vol":"6","page":133},{"text":"قال: أنا مالك) (١) (٢).\nوأخبرنا عبد الرَّحْمَن (٣) بن أَحْمد بن جفر الحيري (٤)، قال: أنا حاجب بن أَحْمد الطوسي (٥)، قال: نا (محمَّد بن حماد (٦) قال: نا وكيع) (٧) (٨)، كلاهما عن هشام بن عروة (٩)، عن أَبيه (١٠)، عن عائشة - ﵂ -: ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ﴾ قالت: قول الإنسان: لا والله، وبلى والله (١١).\n_________\n(١) مالك بن أنس، رأس المتقنين وكبير المتثبتين.\n(٢) ساقط (ح).\n(٣) في (أ): عبد الله.\n(٤) عبد الرَّحْمَن بن أَحْمد بن جعفر، أبو القاسم الحيري لم أظفر له بترجمة.\n(٥) حاجب بن أَحْمد الطوسي، ثِقَة.\n(٦) محمَّد بن حماد الأبيوردي، ثِقَة.\n(٧) وكيع بن الجراح، ثِقَة، حافظ.\n(٨) في (ح): محمَّد بن حماد ووكيع.\n(٩) هشام بن عروة، ثِقَة.\n(١٠) عروة بن الزُّبير، ثِقَة.\n(١١) [٥٢٧] الحكم على الإسناد:\nفي إسناده شيخًا المصنف: أحدهما: لم أجد فيه جرحًا ولا تعديلًا، والآخر: لم أقف له على ترجمة، والحديث قد ورد من طرق صحيحة عن هشام بن عروة، به.\nالتخريج:\nالحديث في \"موطأ مالك\" في النذور والأيمان، باب اللغو في اليمين ٢/ ٤٧٧، وفي \"الأم\" للشافعي ٧/ ٢٥٧.\nورواه البيهقي في \"السنن الكبرى\" ١٠/ ٤٨ عن أبي زكريا بن أبي إسحاق، وأبي سعيد بن أبي عمر. =","vol":"6","page":134},{"text":"ورفعه بعضهم (١).\n_________\n= ورواه البَغَوِيّ في \"معالم التنزيل\" ١/ ٢٦٣، وفي \"شرح السنة\" ١٠/ ١١ (٢٤٣٤) من طريق عبد العزيز الخلال، كلهم عن أبي العباس الأصم به.\nورواه الطبري في \"جامع البيان\" ٢/ ٤٠٤ عن هناد. في ٢/ ٤٠٦ عن ابن وكيع كلاهما عن وكيع به بنحوه.\nورواه البُخَارِيّ في كتاب الأيمان والنذور، باب \"لا يؤاخذكم الله باللغو في أيمانكم ... \" (٦٦٦٣)، والنَّسائيّ في \"تفسيره\" ١/ ٤٤٤ (١٦٩)، والبيهقي في \"السنن الكبرى\" ١٠/ ٤٨ كلهم من طريق يحيى بن سعيد القطَّان.\nورواه سعيد بن منصور في \"السنن\" ٤/ ١٥٣١ (٧٨١) من طريق إسماعيل بن زكريَا.\nورواه الطبري في \"جامع البيان\" ٢/ ٤٠٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٨ (٢١٥٢) من طريق عبدة. ورواه الطبري في \"جامع البيان\" ٢/ ٤٠٤، ٤٠٦.\nورواه ابن الجارود في \"المنتقى\" (٩٢٥) من طريق عيسى بن يونس كلهم عن هشام بن عروة به، بنحوه.\nورواه عبد الرَّزّاق في \"مصنفه\" ٨/ ٤٧٤ (١٥٩٥٢)، وفي \"تفسير القرآن\" ١/ ٩٠، والطبري في \"جامع البيان\" ٢/ ٤٠٥ من طريق الزُّهْرِيّ، عن عروة به، بنحوه.\nورواه الطبري في \"جامع البيان\" ٢/ ٤٠٤، ٤٠٥، ٤٠٦، والبيهقي في \"السنن الكبرى\" ١٠/ ٤٩ من طريق عطاء وعبيد بن عمير. ورواه إسحاق بن راهويه في \"مسنده\" مسند عائشة ٣/ ١٠٣٤ (١٢٤٤) من طريق الأسود، كلهم عن عائشة به، بنحوه.\n(١) رواه أبو داود في كتاب الأيمان والنذور، باب لغو اليمين (٣٢٥٤)، والطبري في \"جامع البيان\" ٢/ ٤٠٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ١٧٦ (٤٣٣٣)، والجصاص في \"أحكام القرآن\" ٢/ ٤٥٣، والبيهقي في \"السنن الكبرى\" ١٠/ ٤٩. كلهم من طريق حسان بن إبراهيم، عن إبراهيم الصائغ، عن =","vol":"6","page":135},{"text":"وعلى هذا قول (١) الشعبي (٢)، وعكرمة (٣)، ومجاهد في (٤) رواية الحكم (٥). قال الفرزدق (٦):\n_________\n= عطاء، عن عائشة مرفوعًا، بنحوه.\nقال أبو داود: روى هذا الحديث داود بن الفرات، عن إبراهيم الصائغ موقوفًا على عائشة.\nوكذلك رواه الزُّهْرِيّ، وعبد الملك بن أبي سليمان، ومالك بن مغول، كلهم عن عطاء، عن عائشة موقوفًا.\nوقال البيهقي: وكذلك رواه عمرو بن دينار، وابن جريج، وهشام بن حسان، عن عطاء، عن عائشة ﵂ موقوفًا.\n\"السنن الكبرى\" ١٠/ ٤٩.\nوقال ابن حجر: وصحح الدارقطني الوقف.\n\"التلخيص الحبير\" ٤/ ١٦٧.\n(١) في (ش)، (ح)، (أ): القول.\n(٢) رواه سعيد بن منصور في \"السنن\" ٤/ ١٥٢٨ - ١٥٢٩ (٧٧٩، ٧٨٠)، والطبري في \"جامع البيان\" ٢/ ٤٠٥، ٤٠٦، ٤٠٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٨، والجصاص في \"أحكام القرآن\" ١/ ٣٥٥، والنحاس في \"معاني القرآن\" ١/ ١٨٨.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٤٠٦، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٨.\n(٤) ساقطة من (ح).\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٤٠٦، وذكره النحاس في \"معاني القرآن الكريم\" ١/ ١٨٨.\n(٦) البيت في \"ديوانه\" ٢/ ٨٥١، \"فضل العرب والتنبيه على علومها\" لابن قتيبة (ص ١٩١).","vol":"6","page":136},{"text":"ولستَ بمأخوذ بِلَغْوٍ (١) تقولهُ ... إذا لم تَعَمَّد عاقِدَات العَزَائِمِ\nوقال آخرون: لغو اليمين: هو أن يحلف الإنسان على الشيء يَرى أنَّه صادق (٢) فيه، ثم يتبين له خلاف ذلك، فهو خطأ منه غير عمد، ولا كفارة عليه فيه، ولا إثم، وهو قول الزُّهْرِيّ (٣)، والحسن (٤)، وسليمان ابن يسار (٥)، وإبراهيم النَّخَعيّ (٦)،\n_________\n(١) في (ز): بقول.\n(٢) ساقطة من (أ).\n(٣) ذكره الواحدي في \"الوسيط\" ١/ ٣٣١، والبغوي في \"معالم التنزيل\" ١/ ٢٦٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٨، وعنه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٢٨ قول الزُّهْرِيّ ضمن من قال بالرأي الأول.\n(٤) رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٩١، وفي \"مصنفه\" ٨/ ٤٧٥ (١٥٩٥٦)، والطبري في \"جامع البيان\" ٢/ ٤٠٦، ٤٠٨، ٤٠٩، والبيهقي في \"السنن الكبرى\" ١٠/ ٥٠، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٩، والجصاص في \"أحكام القرآن\" ١/ ٣٥٥، والنحاس في \"معاني القرآن الكريم\" ١/ ١٨٨، وابن المنذر في \"الإشراف على مذاهب أهل العلم\" ١/ ٤٣١.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٤٠٦.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨١ إلى عبد بن حميد.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٨، وابن المنذر في \"الإشراف على مذاهب أهل العلم\" ١/ ٤٣١.\n(٦) رواه سعيد بن منصور في \"السنن\" ٤/ ١٥٢٤ (٧٧٥، ٧٧٧)، وعبد الرَّزّاق في \"مصنفه\" ٨/ ٤٧٥ (١٥٩٥٥)، والطبري في \"جامع البيان\" ٢/ ٤٠٧، ٤٠٨، ٤٠٩، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨١ إلى عبد بن حميد.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٨، والجصاص في \"أحكام القرآن\" ١/ ٣٥٥.","vol":"6","page":137},{"text":"وأبي مالك (١)، وقتادة (٢)، والربيع (٣)، وزرارة (بن أوفى) (٤)، ومكحول (٥)،\n_________\n(١) غزوان الغفاري أبو مالك الكُوفيّ، مشهور بكنيته، ثِقَة.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٥٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٧٥، \"تقريب التهذيب\" لابن حجر (٥٣٥٤).\nوقوله: رواه سعيد بن منصور في \"السنن\" ٤/ ١٥٢٧ (٧٧٨)، ٤/ ١٥٣٤ (٧٨٤)، وابن أبي شيبة في \"مصنفه\" ٥/ ٣٥ (١٢٤٣٩)، والطبري في \"جامع البيان\" ٢/ ٤٠٨، ٤٠٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٩.\n(٢) رواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٩١، وفي \"مصنفه\" ٨/ ٤٧٥ (١٥٩٥٦)، والطبري في \"جامع البيان\" ٢/ ٤٠٨، ٤٠٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٩، وابن المنذر في \"الإشراف على مذاهب أهل العلم\" ١/ ٤٣١.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٤٠٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٩.\n(٤) في (ش)، (أ): ابن أبي أوفى وهو: زرارة بن أوفى العامري الحرشي أبو حاجب البَصْرِيّ، قاضي البصرة، ثِقَة، عابد. قال أبو جناب القصار: صلى بنا زرارة بن أوفى الفجر، فلما بلغ: ﴿فَإِذَا نُقِرَ فِي النَّاقُورِ (٨)﴾ شهق شهقة، فمات. وذلك في سنة (٩٣ هـ)، وقيل: بعد ذلك.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦٠٣، \"أخبار القضاة\" لوكيع ١/ ٢٩٢، \"حلية الأولياء\" لأبي نعيم ٢/ ٢٥٨، \"سير أعلام النبلاء\" للذهبي ٤/ ٥١٥، \"تهذيب التهذيب\" لابن حجر ١/ ٦٢٨، \"تقريب التهذيب\" لابن حجر (٢٠٠٩). وقوله: رواه الطبري في \"جامع البيان\" ٢/ ٤٠٨، وذكره ابن حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٩.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٤٠٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٩.","vol":"6","page":138},{"text":"والسدي (١)، وابن عباس في رواية الوالبي (٢)، ومجاهد برواية (٣) ابن أبي نجيح (٤).\nوقال علي (بن أبي طالب) (٥) وطاوس: اللغو: اليمين (٦) في حال الغضب، والضجر من غير عقد ولا عزم (٧).\nومثله ما (٨) روى عطاء، (عن وسيم) (٩) (١٠)، عن ابن\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٤٠٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٩.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٤٠٦ - ٤٠٧، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨١ إلى ابن المنذر.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٨.\n(٣) في (أ): في رواية.\n(٤) انظر: \"تفسير مجاهد\" ١/ ١٠٧، ورواه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٩١، وفي \"مصنفه\" ٨/ ٤٧٤ (١٥٩٥٣)، والطبري في \"جامع البيان\" ٢/ ٤٠٧، والبيهقي في \"السنن الكبرى\" ١٠/ ٥٠، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٨.\n(٥) ساقطة من (أ).\n(٦) ساقطة من (ح).\n(٧) قول على ذكره الواحدي في \"الوسيط\" ١/ ٣٣١، وأبو حيان في \"البحر المحيط\" ٢/ ١٩٠، وقول طاوس: رواه الطبري في \"جامع البيان\" ٢/ ٤٠٩.\n(٨) من (أ).\n(٩) ساقطة من (أ).\n(١٠) وسيم أو الوسيم، قال البُخَارِيّ، وابن أبي حاتم، وابن حبان في \"الثِّقات\" يروي عن طاوس، عن ابن عباس، روى عنه عطاء بن السائب. ولم يذكروا غيره.\n\"التاريخ الكبير\" للبخاري ٨/ ١٨١، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٤٦، \"الثِّقات\" لابن حبان ٧/ ٥٦٦، \"تكملة الإكمال\" لابن نقطة ٢/ ٧٠٢. =","vol":"6","page":139},{"text":"عباس (١).\nيدل عليه قول النَّبِيّ (٢) - ﷺ -: \"لا يمين في غضب\" (٣).\n_________\n= قلت: بين الشيخ أَحْمد شاكر أن في إسناد الطبري خطأ، وهو عند الثعلبي أَيضًا وصوابه: عطاء وهو ابن السائب، عن وسيم، عن طاوس، عن ابن عباس.\n\"حاشية تفسير الطبري\" ٤/ ٤٣٨، وانظر تخريج الأثر.\n(١) رواه سعيد بن منصور في \"السنن\" ٤/ ١٥٣٣ (٧٨٢)، والطبري في \"جامع البيان\" ٢/ ٤٠٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٠ (٢١٦١)، ٤/ ١١٩١ (٦٧١٠)، ونقله عنه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٢٩، والبيهقي في \"السنن الكبرى\" ١٠/ ٤٩ كلهم من طريق خالد بن عبد الله.\nوعلقه البُخَارِيّ في \"التاريخ الكبير\" ٨/ ١٨١ عن خالد، عن عطاء بن السائب، عن وسيم، عن طاوس، عن ابن عباس به. وليس في \"تفسير القرآن العظيم\" لابن أبي حاتم: عن وسيم.\n(٢) في (ش): قوله.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٤٠٩، والدارقطني في \"السنن\" ٤/ ١٥٩، وعنده ن زيادة.\nكلاهما من طريق عمر بن يونس قال: حَدَّثَنَا سليمان بن أبي سليمان، عن يحيى ابن أبي كثير، عن طاوس، عن ابن عباس به.\nوقد رواه الطَّبْرَانِيّ في \"المعجم الكبير\" ١١/ ٢٧ (١٠٩٣٣)، وابن عدي في \"الكامل\" ٣/ ٢٦٠ من هذا الطريق بنحو لفظ الدارقطني دون قوله: \"لا يمين في غضب\".\nورواه الطَّبْرَانِيّ في \"المعجم الأوسط\" ٢/ ٢٩٧ (٢٠٢٩) من طريق عمر بن يونس قال: حَدَّثَنَا سليمان بن أبي سليمان، عن يحيى بن أبي كثير، عن الزُّهْرِيّ، عن عكرمة، عن ابن عباس به مرفوعًا. بنحو لفظ الدارقطني.\nقال الطَّبْرَانِيّ: لم يرو هذا الحديث عن يحيى إلَّا سليمان، تفرد به عمر بن يونس.\nوقال عبد الحق: وإسناده ضعيف.\n\"الأحكام الوسطى\" ٤/ ٣١. =","vol":"6","page":140},{"text":"وقال بعضهم: هو اليمين في المعصية (١) لا يؤاخذه (٢) الله بالحِنْثِ فيها؛ بل يحنث في يمينه ويكفر، (وبه قال) (٣) سعيد بن جبير (٤). وقال غيره: ليس عليه فيه كفارة (٥).\nوقال مسروق في الرَّجل يحلف على المعصية (٦): ليس عليه\n_________\n= وقال ابن القطَّان: سليمان بن أبي سليمان شيخ ضعيف الحديث، قاله أبو حاتم الرازي.\n\"بيان الوهم والإيهام\" ٣/ ٥٥٦.\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٢٢، \"نصب الراية\" للزيلعي ٣/ ٢٧٨.\nوقال الهيثمي: رواه الطَّبْرَانِيّ في \"الكبير\"، ورواه في \"الأوسط\" وزاد: \"ولا يمين في غضب، ولا نذر في قطيعة رحم\"، ورجال \"الكبير\" ثقات.\n\"مجمع الزوائد\" ٤/ ١٨٦.\nوقال ابن حجر: وسنده ضعيف.\n\"فتح الباري\" ١١/ ٥٦٥.\n(١) في (ح): بالمعصية.\n(٢) في (ش): لا يؤاخذ.\n(٣) في (ش)، (ح): قاله.\n(٤) رواه عبد الرَّزّاق في \"مصنفه\" ٨/ ٣٧٥ (١٥٩٥٤)، وفي \"تفسير القرآن\" ١/ ٩١، وسعيد بن منصور في \"السنن\" ٤/ ١٥٢٦ (٧٧٦)، والطبري في \"جامع البيان\" ٢/ ٤١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٩ (٢١٥٦، ٢١٥٧).\n(٥) قال أبو حيان: وقال سعيد بن جبير، وابن المسيّب، وأبو بكر بن عبد الرَّحْمَن، وابنا الزُّبير: عبد الله وعروة: هو الحلف على فعل المعصية إلَّا أن ابن جبير قال: لا يفعل ويكفر. وباقيهم قالوا: لا يفعل ولا كفارة عليه.\n\"البحر المحيط\" ٢/ ١٩٠.\n(٦) في (أ): معصية.","vol":"6","page":141},{"text":"كفارة؛ أيكفر عن (١) خطوات الشيطان (٢)؟ ومثله روى عكرمة عن ابن عباس (٣). وقال الشعبي في الرَّجل يحلف على المعصية: كفارته أن يتوب منها، وكل يمين لا يحل لك (أن تقي بها) (٤) فليس فيها كفارة، (ولو أمرته) (٥) بالكفارة لأمرته أن يتم على قوله (٦). يدل عليه ما روى عمرو بن شعيب (٧)، عن أَبيه (٨)، عن جده أن رسول الله - ﷺ - قال: \"من نذر فيما لا يملك فلا نذر له، ومن حلف على معصية الله فلا يمين له\" (٩).\n_________\n(١) من (ش).\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٤١١، وروى عبد الرَّزّاق في \"مصنفه\" ٨/ ٤٦٢ (١٥٩١٣)، وابن أبي شيبة في \"مصنفه\" ٥/ ٧٤ (١٢٦٣٩)، والبيهقي في \"السنن الكبرى\" ١٠/ ٦٩ عن مسروق نحوه في النذر.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٤١١.\n(٤) كذا في (ش)، (ح)، (ز)، وفي \"جامع البيان\" للطبري، وأما في (س): أن تقر بها. وفي (أ): له أن يفي بها.\n(٥) في (أ): وأمرته.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٤١١، وابن أبي شيبة في \"مصنفه\" ٥/ ٤٧ (١٢٥١١).\n(٧) عمرو بن شعيب بن محمَّد بن عبد الله بن عمرو بن العاص، صدوق.\n(٨) شعيب بن محمَّد بن عبد الله بن عمرو بن العاص، صدوق.\n(٩) رواه أبو داود في كتاب الطلاق، باب في الطلاق قبل النكاح (٢١٩١، ٢١٩٢)، والطبري في \"جامع البيان\" ٢/ ٤١١، والدارقطني في \"السنن\" ٤/ ١٥، وصححه الحاكم في \"المستدرك\" ٤/ ٣٣٣ وقال الذهبي: عبد الرَّحْمَن بن الحارث قال أَحْمد: متروك، وقال أبو حاتم: شيخ، ورواه البيهقي في \"السنن الكبرى\" =","vol":"6","page":142},{"text":"وروت عمرة (١)، عن عائشة قالت: قال رسول الله -ﷺ-: \"من حلف على قطيعة رحم، أو معصية، فبره أن يحنث فيها، ويرجع\n_________\n= ١٠/ ٣٣ وابن حزم في \"المحلى\" ٨/ ٤٢ كلهم من طريق عبد الرَّحْمَن بن الحارث. ورواه أبو داود في كتاب الأيمان والنذور (٣٢٧٤)، والنَّسائيّ في كتاب الأيمان والنذور، باب اليمين فيما لا يملك ٧/ ١٢، والإمام أَحْمد في \"مسنده\" ٢/ ٢١٢ (٦٩٩٠) والبيهقي في \"السنن الكبرى\" ١٠/ ٣٣ كلهم من طريق عبيد الله ابن الأخنس.\nورواه التِّرْمِذِيّ في كتاب الطلاق، باب ما جاء لا طلاق قبل النكاح (١١٨١) وقال: حسن صحيح.\nورواه الإمام أَحْمد في \"مسنده\" ٢/ ١٩٠، والحاكم في \"المستدرك\" ٢/ ٢٢٢ من طريق عامر الأحول بلفظ: \"لا نذر لابن آدم فيما لا يملك، ولا عتقاله فيما لا يملك\" هذا لفظ التِّرْمِذِيّ. ورواه الإِمام أَحْمد في \"مسنده\" ٢/ ٢٠٧ (٦٩٣٢) من طريق ابن إسحاق بلفظ: \"ولا نذر فيما لا تملكون، ولا نذر في معصية الله\" كلهم عن عمرو بن شعيب به.\nقال الخطابي: والحديث حسن.\n\"معالم السنن\" ٢/ ٢٤١.\nوقال أبو داود: الأحاديث كلها عن النَّبِيّ -ﷺ- \"ويكفر عن يمينه\" إلا فيما لا يعبأ به. \"السنن\" ٣/ ٢٢٥ ونقل عنه ابن كثير أنَّه قال: والأحاديث عن النَّبِيّ - ﷺ - كلها \"فليكفر عن يمينه\" وهي الصحاح.\n\"تفسير القرآن العظيم\" ٢/ ٣٢٥ - ٣٢٦.\n(١) عمرة بنت عبد الرَّحْمَن بن سعد بن زرارة الأنصارية المدنية، ثِقَة، وقال ابن حبان: كانت أعلم النَّاس بحديث عائشة. توفيت قبل (١٠٠ هـ) -وقيل بعدها- وهي بنت (٧٧ هـ) سنة.\n\"الطبقات الكبرى\" لابن سعد ٨/ ٤٨٠، \"الثِّقات\" لابن حبان ٥/ ٢٨٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٨٢، \"تقريب التهذيب\" لابن حجر (٨٦٤٣).","vol":"6","page":143},{"text":"عن يمينه\" (١) وروى حماد عن (٢) إبراهيم قال: لغو اليمين أن يصل الرَّجل كلامه بالحلف، والله ليأكلن، والله ليشربن، ونحو (٣) هذا لا يتعمد به اليمين، ولا يريد به حلفًا (٤)، فليس عليه (٥) كفارة.\nيدل عليه ما روى عوف الأعرابي (عن الأعرج) (٦) عن الحسن بن أبي الحسن قال: مر رسول الله - ﷺ - بقوم ينتضلون (٧)، ومعه رجل من أصحابه، فرمى رجل من القوم، فقال: (أصبتُ والله وأخطأتَ) (٨). فقال الرَّجل (٩) الذي مع النَّبِيّ (١٠) - ﷺ -: حنث الرَّجل يَا رسول الله؟ !\n_________\n(١) رواه ابن ماجه في كتاب الكفارات، باب من قال كفارتها تركها (٢١١٠)، والطبري في \"جامع البيان\" ٢/ ٤١١، والطبراني في \"المعجم الأوسط\" ٥/ ١٥٣ (٤٩٢١) من طرق، عن حارثة بن محمَّد -وهو: ابن أبي الرجال-، عن عمرة به. قال البوصيري: إسناده ضعيف؛ لضعف حارثة بن أبي الرجال، متفق على تضعيفه. \"مصباح الزجاجة\" ١/ ٣٦١ (٧٤٦).\n(٢) في (ح): بن.\n(٣) في (ح): أو نحو. وفي (أ): ونحوها.\n(٤) حلف على معصية، رسول، أو معصية، عن إبراهيم، ليأكلن، حلفا، عليها أو على بعض أحرفها طمس في (ز).\n(٥) في (أ) فيه، والأثر رواه الطبري في \"جامع البيان\" ٢/ ٤١١.\n(٦) زيادة من (أ).\n(٧) أي: يرتمون بالسهام.\n\"النهاية\" لابن الأثير ٥/ ٧٢.\n(٨) في (أ): والله أصبت وأخطأت.\n(٩) من (أ) وهامش (ز).\n(١٠) في (أ): رسول الله.","vol":"6","page":144},{"text":"فقال (١) - ﷺ -: \"كلا (٢)، أيمان الرماة لغو، لا كفارة فيها ولا عقوبة\" (٣).\nوقالت عائشة ﵂: أيمان اللغو ما كان في الهزل، والمراء، والخصومة، والحديث الذي لا يعقد عليه القلب (٤).\n_________\n(١) في (ش)، (ح)، (أ) زيد دة: رسول الله. وفي (ز) زيادة: النبي.\n(٢) ساقطة من (أ). وفي (ح): كل.\n(٣) رواه الطبري في \"جامع البيان\" ٤/ ٤١٢.\nوقال ابن كثير: وهذا مرسل حسن عن الحسن.\n\"تفسير القرآن العظيم\" ٢/ ٣٢١.\nوقال ابن حجر: وهذا لا يثبت؛ لأنهم كانوا لا يعتمدون مراسيل الحسن؛ لأنه كان يأخذ عن كل أحد.\n\"فتح الباري\" ١١/ ٥٤٧.\nوروى الطَّبْرَانِيّ في \"المعجم الصغير\" ٢/ ٢٧١ (١١٥١) عن يوسف بن يعقوب بن عبد العزيز الثَّقَفيّ قال: حَدَّثني أبي قال: حَدَّثَنَا ابن عيينة عن بَهز بن حكيم، عن أَبيه، عن جده به، بنحوه مرفوعًا. قال الهيثمي: ورجاله ثقات؛ إلَّا أن شيخ الطَّبْرَانِيّ: يوسف بن يعقوب لم أجد من وثقه ولا جرحه.\n\"مجمع الزوائد\" ٤/ ١٨٥.\nوقال ابن حجر في ترجمة يوسف بن يعقوب: نزل مصر لا أعرف حالة، أتى بخبر باطل. . ثم ساق هذا الحديث وقال: والحمل فيه على يوسف أو على أَبيه.\n\"لسان الميزان\" ٦/ ٣٣٠.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٤١١ - ٤١٢.\nوعزاه ابن حجر إلى ابن أبي عاصم، وابن وهب في \"جامعة\".\n\"فتح الباري\" ١/ ٥٤٨.\nوروى عبد الرَّزّاق في \"مصنفه\" ٨/ ٤٧٤ (١٥٩٥٢)، ومن طريقه الطبري في \"جامع البيان\" ٢/ ٤٠٥ عن عائشة قالت: هم القوم يتدارءون في الأمر لا تعقد عليه قلوبهم. =","vol":"6","page":145},{"text":"وقال زيد بن أسلم: هو دعاء الحالف على نفسه، كقول الرَّجل: أعمى الله بصري إن لم أفعل (كذا (١) وكذا) (٢)، أخرجني الله من مالي إن لم آتك غدًا، أو يقول: هو كافر إن فعل كذا (٣)، فهذا كله لغو؛ إذا كان باللسان دون القلب، لا يؤاخذه الله بها حتَّى يكون ذلك من قلبه ولو آخذه (٤) بها لهلك (٥). يدل عليه قوله ﷿: ﴿وَيَدْعُ الْإِنْسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ وَكَانَ الْإِنْسَانُ عَجُولًا﴾ (٦). ﴿وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ﴾ (٧).\nقال الضحاك: هو اليمين المكفرة (٨). وسمي لغوًا؛ لأن الكفارة تسقط (٩) الإثم، تقديره: لا يؤاخذكم الله بالإثم في اليمين إذا كفرتم.\n_________\n= وقال ابن حجر: وليس مخالفًا للأول وهو المعتمد.\n\"فتح الباري\" ١١/ ٥٤٨.\n(١) ساقطة من (ش).\n(٢) ساقطة من (ح).\n(٣) في (أ) زيادة: وكذا.\n(٤) في باقي النسخ: وآخذه، والمثبت من (س).\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٤١٢، ٤١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٩ (٢١٥٩)، ٢/ ٤١١ (٢١٦٦).\n(٦) الإسراء: ١١.\n(٧) يونس: ١١.\n(٨) ساقطة من (ح). وفي (ش): المكفر.\nوالأثر رواه الطبري في \"جامع البيان\" ٢/ ٤١٣.\n(٩) في (ش)، (ح)، (ز): تسقط منه. وفي (أ): تسقط عنه.","vol":"6","page":146},{"text":"قال (١) مغيرة عن إبراهيم: هو الرَّجل يحلف على الشيء (٢) ثم ينسى، فيحنث ناسيًا، فلا يؤاخذه الله به (٣). دليله قوله - ﷺ -: \"رفع عن (٤) أمتي الخطأ، والنسيان، وما استكرهوا عليه\" (٥).\n﴿وَلَكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ﴾ أي: عزمتم، وقصدتم، وتعمدتم؛ لأن كسب القلب (٦): العقد، والنية (٧).\n﴿وَاللَّهُ غَفُورٌ حَلِيمٌ﴾.\nالقول في (٨) حكم الآية (٩): اعلم أن الإيمان على وجوه، منها:\nأن يحلف على طاعة كقوله: والله لأُصلين، أو لأصومن، أو لأحجَّنَّ، أو لأتصدقن، ونحوها؛ فإن كان (١٠) فرضًا عليه،\n_________\n(١) في (أ): روى.\n(٢) في (ش): الشر.\n(٣) ساقطة من (أ).\nورواه عبد الرَّزّاق في \"مصنفه\" ٨/ ٤٧٥ (١٥٩٥٥)، وفي \"تفسير القرآن\" ١/ ٩١، ومن طريقه رواه الطبري في \"جامع البيان\" ٢/ ٤١٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٠٩ (٢١٥٨).\n(٤) ساقطة من (ش).\n(٥) سيأتي تخريجه مفصلًا.\n(٦) كذا في (ح)، (ز)، (أ). وفي (ش): القلوب. والكلمات: ولو، بالشر دعاءه، استعجالهم، الشيء، وسمي، يؤاخذكم، القلب. عليها أو على بعض أحرفها طمس في (س).\n(٧) \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٥) \"جامع البيان\" للطبري ٢/ ٤١٦.\n(٨) في (ح) زيادة: عظم.\n(٩) طمس في (س). وهي من (ش)، (ح)، (ز). وفي (أ): الإيمان.\n(١٠) في (ز): كانت.","vol":"6","page":147},{"text":"فالواجب عليه (١) أن لا يحنث، (فإن حنث) (٢) فعليه الكفارة؛ لأنه كان فرضًا عليه فزاده تأكيدًا باليمين، وإن كان ذلك (٣) تطوعًا، ففيه قولان: أحدهما: أن عليه الكفارة بالحنث فيه، والقول الثاني: أن (٤) عليه الوفاء بما قاله لا يجزئه غيره.\nومنها: أن يحلف على معصية، وقد ذكرنا حكمه، والاختلاف فيه (٥).\nومنها: أن يحلف على مباح، وهو (٦) على ضربين: ماضٍ ومستقبل، فاليمين على المستقبل مثل أن يقول: والله لأفعلن كذا، والله (٧) لا أفعل (٨) كذا؛ فإن هذا إذا حنث فيه لزمته الكفارة بلا خلاف (٩).\nواليمين على الماضي مثل أن يقول: والله لقد كان كذا (ولم\n_________\n(١) من (ش).\n(٢) ساقطة من (ش).\n(٣) ساقطة من (ش)، (أ).\n(٤) ساقطة من (ش).\n(٥) في هامش (س): في \"مختصر الطرطوشي\". ألا يحلف على معصية، وقد بيناه ولا خلاف فيه.\n(٦) في (ش)، (ح)، (أ): وهو.\n(٧) في (ش): أو والله. وفي (ح): ووالله.\n(٨) في (أ): لأفعلن.\n(٩) \"الأم\" للشافعي ٧/ ٦٤، \"السنن الكبرى\" للبيهقي ١٠/ ٣٦ \"المحلى\" لابن حزم ٨/ ٣٦ - ٤٠.","vol":"6","page":148},{"text":"يكن) (١)، أو: لم يكن (٢) كذا وقد كان، وهو عالم به فهو (٣) اليمين الغموس (التي تغمس صاحبها) (٤) في الإثم؛ لأنه تعمد الكذب، وتلزمه الكفارة عندنا. وقال أبو حنيفة: لا تلزمه (٥) الكفارة، وجعله كاللغو (٦).\nثم اعلم أن المحلوف به على ضروب (منها: ما يكون) (٧) ظاهرًا وباطنًا، ويلزم المرء الكفارة بالحنث فيها، وهو قول الرجل: والله، وبالله، وتالله (٨)، فهذِه أيمان صريحة، (ولا يعتبر فيها) (٩) النية.\nوالضرب الثاني: أن يحلف بصفة من صفات الله تعالى، كقوله: وقدرة الله، وعظمة الله، وكلام الله، وعلم الله، ونحوها، فإن حكم هذا كحكم الضرب (١٠) الأول سواء.\n_________\n(١) زيادة من (ح)، (أ). وفيها زيادة: كذا.\n(٢) في (ز): وما كان.\n(٣) في (ش)، (ح): فهذا.\n(٤) في (ح): الذي يغمس صاحبه. وفي (ز)، (أ): يغمس صاحبها.\n(٥) في (ش) في الموضعين: يلزمه وفي (ز) في الموضع الأخير: يلزمه.\n(٦) \"مختصر الطحاوي\" (ص ٣٠٥)، \"أحكام القرآن\" للجصاص ٢/ ٤٥٤، \"بدائع الصنائع\" للكاساني ٣/ ١٥.\nوانظر: \"الإشراف على مذاهب أهل العلم\" لابن المنذر ١/ ٤٢٢، \"اختلاف العلماء\" للمروزي (ص ٢١٢).\n(٧) في (ش)، (ح): منها ضرب يكون يمينًا.\n(٨) ساقطة من (س).\n(٩) طمس في (س).\n(١٠) ساقطة من (ح).","vol":"6","page":149},{"text":"والضرب الثالث: أن يحلف بكنايات اليمين (١)، كقوله: أيم (٢) الله، وحق الله، وأقسم بالله، ولعمرو (٣) الله، ونحوها، فهذِه تعتبر فيها النية، فإن نوى اليمين كان يمينًا، وإن قال: لم أرد به اليمين، قبلنا قوله فيه (٤).\nوالضرب الرابع: أن يحلف بغير الله مثل أن يقول: والكعبة، والصلاة (٥)، واللوح، والقلم، وحق (٦) محمد، وأبي، وحياتي، ورأس فلان، ونحوها (٧)، فهذا ليس بيمين، ولا تلزم الكفارة بالحنث فيه (٨) وهو (٩) يمين مكروهة (١٠). قال الشافعي رحمه\n_________\n(١) ساقطة من (ش).\n(٢) في (ز)، (أ): وأيم.\n(٣) في (ش): لعمرو.\n(٤) ساقطة من (ح).\n(٥) ساقطة من (ح).\n(٦) في (ش): وقبر.\n(٧) \"الإشراف على مذاهب أهل العلم\" لابن المنذر ١/ ٤٠٩ - ٤١٤.\n(٨) زيادة من (ش)، (ح)، (أ).\n(٩) في (أ): وهي.\n(١٠) في (ش)، (ح): مكروه.\n\"الأم\" للشافعي ٧/ ٦٤، \"معرفة السنن والآثار\" للبيهقي ١٤/ ٥٦.\nقال ابن حجر: وأما اليمين بغير ذلك، فقد ثبت المنع فيها، وهل المنع للتحريم؟\nقولان عند المالكية، والمشهور عندهم الكراهة، والخلاف أيضًا عند الحنابلة لكن المشهور عندهم التحريم، وبه جزم الظاهرية ... والخلاف موجود عند الشافعية ... وجمهور أصحابه على أنه للتنزيه.\n\"فتح الباري\" لابن حجر ١١/ ٥٣١. =","vol":"6","page":150},{"text":"الله: وأخشى أن يكون معصية (١).\n[٥٢٨] أخبرنا عبد الله بن حامد الوزان (٢)، قال: أنا (مكي بن عبدان (٣)، قال: نا) (٤) عبد الله بن هاشم (٥)، قال: نا يحيى بن سعيد (٦)، عن سفيان (٧)، قال: حدثني عبد الله بن دينار (٨)، قال: سمعت ابن عمر يقول: كانت قريش تحلف بآبائها، فقال (رسول الله - ﷺ -) (٩): \"من كان حالفًا (فلا يحلف إلَّا بالله) (١٠)، ولا تحلفوا\n_________\n= وانظر: \"التمهيد\" لابن عبد البر ١٤/ ٣٦٦ - ٣٦٧، \"المحلى\" لابن حزم ٨/ ٣٠، \"المغني\" لابن قدامة ١٣/ ٤٣٦، \"بدائع الصنائع\" للكاساني ٣/ ٢١.\nوقال شيخ الإسلام: أحدها ما ليس من أيمان المسلمين، وهو الحلف بالمخلوقات كالكعبة، والملائكة، والمشايخ، والملوك، وتربتهم، ونحو ذلك فهذِه يمين غير منعقدة، ولا كفارة فيها باتفاق العلماء؛ بل هي منهي عنها باتفاق أهل العلم، والنهي نهي تحريم في أصح قوليهم.\n\"مجموع الفتاوى\" ٣٣/ ٦٨.\n(١) \"الأم\" للشافعي ٧/ ٦٤.\n(٢) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٣) مكي بن عبدان، ثقة، مأمون.\n(٤) زيادة من (ش)، (ح)، (أ).\n(٥) في (ز): هشام.\nوهو: عبد الله بن هاشم الطوسي، ثقة.\n(٦) يحيى بن سعيد القطان، ثقة، متقن.\n(٧) سفيان الثوري، ثقة، حافظ.\n(٨) عبد الله بن دينار العدوي القرشي مولاهم، مولى ابن عمر، أبو عبد الرحمن المدني، ثقة.\n(٩) في (ز): النبي - ﵇ -.\n(١٠) في (ز): فليحلف بالله.","vol":"6","page":151},{"text":"بآبائكم\" (١).\nوسمع رسول الله - ﷺ - عمر - ﵁ - (يقول: وأبي) (٢). فنهاه عن ذلك.\nفقال عمر: فما حلفت بها ذاكرًا ولا آثرًا (٣).\n_________\n(١) [٥٢٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وقد ورد الحديث من طرق صحيحة عن عبد الله بن دينار به.\nالتخريج:\nرواه الإمام أحمد في \"مسنده\" ٢/ ٢٠ (٤٧٠٣) عن يحيى بن سعيد به.\nورواه البخاري في كتاب مناقب الأنصار، باب أيام الجاهلية (٣٨٣٦)، ومسلم في كتاب الإيمان، باب النهي عن الحلف بغير الله (١٦٤٦) ما بعد (٤)، والنسائي في كتاب الأيمان والنذور، باب الحلف بالآباء ٧/ ٤ من طريق إسماعيل بن جعفر.\nورواه البخاري في كتاب الأيمان والنذور، باب لا تحلفوا بآبائكم (٦٦٤٨) من طريق عبد العزيز بن مسلم.\nورواه الإمام أحمد في \"مسنده\" ٢/ ٧٦ (٥٤٦٢) من طريق سليمان بن بلال.\nوفي ٢/ ٩٨ (٥٧٣٦) من طريق صالح بن قدامة كلهم عن عبد الله بن دينار به.\n(٢) ساقطة من (ز).\n(٣) لم يرد به الذكر الذي هو ضد النسيان، بل أراد به محدثًا عن نفسي متكلمًا به، كقولك: ذكرت لفلان حديث كذا وكذا. وقوله: (ولا آثرًا)، يريد: ولا مخبرًا عن غيري أنه حلف به، يقول: لا أقول إن فلانًا قال: وأبي لأفعل كذا وكذا.\n\"غريب الحديث\" لأبي عبيد ١/ ٢٤٠، \"شرح السنة\" للبغوي ١٠/ ٤، \"شرح صحيح مسلم\" للنووي ١١/ ١٠٥، \"فتح الباري\" لابن حجر ١١/ ٥٣٢.\nوالحديث رواه البخاري -في الموضع السابق- (٦٦٤٧)، ومسلم -في الموضع السابق- (١٦٤٦) (١، ٢)، وأبو داود في كتاب الأيمان والنذور، باب كراهية الحلف بالآباء (٣٢٥٠)، والترمذي في كتاب النذور، باب ما جاء في كراهية =","vol":"6","page":152},{"text":"<span data-type=\"title\" id=toc-598>٢٢٦ </span>- ﴿لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ﴾ الآية (١).\nقال قتادة: كان الإيلاء طلاق أهل (٢) الجاهلية (٣). قال سعيد بن المسيب: كان من (٤) ضرار أهل الجاهلية كان الرجل لا يريد المرأة، ولا يحب أن يتزوجها (غيره، فيحلف أن لا يقربها) (٥) أبدًا، فكان يتركها بذلك (٦) لا أيمًا، ولا ذات بعل، وكانوا يفعلون ذلك في الجاهلية، وفي الإسلام، فجعل الله تعالى الأجل الذي يعلم به ما\n_________\n= الحلف بغير الله (١٥٣٣) وقال: حديث حسن صحيح. النسائي في -الموضع السابق- ٧/ ٤ - ٥، وابن ماجه في كتاب الكفارات، باب النهي أن يحلف بغير الله (٢٠٩٤)، والإمام أحمد في \"مسنده\" ١/ ١٨، ٢/ ٧، ٨، ٤٨ (١١٢، ٤٥٢٣، ٤٥٤٨، ٥٠٨٩) من طريق سالم بن عبد الله، ورواه البخاري في كتاب الشهادات، باب كيف يستحلف (٢٦٧٩)، وفي كتاب الأدب، باب من لم ير إكفار من قال ذلك (٦١٠٨) ومسلم -في الموضع السابق- (١٦٤٦) (٣) والترمذي -في الموضع السابق- (١٥٣٤) وقال: حديث حسن صحيح.\nوالإمام مالك في \"الموطأ\" في كتاب النذور والأيمان باب جامع الإيمان ٢/ ٤٨٠ والإمام أحمد في \"مسنده\" ٢/ ١١، ١٧، ١٤٢ (٤٥٩٣)، (٤٦٦٧)، (٦٢٨٨) كلهم من طرق عن نافع مختصرًا كلاهما عن ابن عمر به بنحوه.\nوفي بعض الروايات من طريق سالم قال: عن أبيه عن عمر به؛ أي جُعل الحديث من مسند عمر.\n(١) ساقطة من (أ).\n(٢) ساقطة من (ح).\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٤٣١ وعزاه ابن حجر إلى عبد بن حميد. \"لعجاب في بيان الأسباب\" لابن حجر ١/ ٥٧٩.\n(٤) في (ش)، (ح): كان ذلك.\n(٥) طمس في (س)، وهي من (ش)، (ح)، (أ).\n(٦) في (ح): ذلك. في (أ): كذلك.","vol":"6","page":153},{"text":"عند الرجل في المرأة وهي أربعة أشهر، وأنزل الله تعالى (١): (﴿لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ﴾ (٢). في حرف عبد الله: (للذين آلوا من نسائهم) على لفظ الماضي) (٣). قرأ ابن عباس: (للذين يقسمون من نسائهم) (٤).\n_________\n(١) في هامش (س) زيادة: سبحانه. في (ش): فأنزل سبحانه. في (ح): فأنزل الله سبحانه.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ٧٩)، وابن الجوزي في \"زاد المسير\" ١/ ٢٥٦، وأبو حيان في \"البحر المحيط\" ٢/ ١٩١، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٧٩، وذكر نحوه الزجاج في \"معاني القرآن\" ١/ ٣٠١، والسجستاني في \"غريب القرآن\" (ص ٥٢٩ - ٥٣٠) دون عزو لأحد.\nوروى سعيد بن منصور في \"السنن\" طبعة حبيب الرحمن ٢/ ٥١ (١٨٨٤)، والطبراني في \"المعجم الكبير\" ١١/ ١٥٨ (١١٣٥٦)، والبيهقي في \"السنن الكبرى\" ٧/ ٣٨١، والخطيب في \"تالي التلخيص\" ٢/ ٥١٢ (٣١١)، والواحدي في \"أسباب النزول\" (ص ٧٩) كلهم من طريق عامر الأحول، عن عطاء بن أبي رباح، عن ابن عباس قال: كان إيلاء أهل الجاهلية السنة، والسنتين، وأكثر من ذلك، فوقت الله -﷿- أربعة أشهر.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨٢ إلى عبد بن حميد.\nوقال الهيثمي: رواه الطبراني، ورجاله رجال الصحيح.\n\"مجمع الزوائد\" ٥/ ١٠.\n(٣) ما بين القوسين طمس في (س).\nوهذِه القراءة عزاها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢١)، والحدادي في \"المدخل لعلم تفسير كتاب الله\" (ص ٤٧٧)، والرازي في \"التفسير الكبير\" ٦/ ٦٩، وأبو حيان في \"البحر المحيط\" ٢/ ١٩١.\n(٤) رواه عبد الرزاق في \"مصنفه\" ٦/ ٤٥٤ (١١٦٤٣)، وسعيد بن منصور في \"السنن\" ٣/ ٨٧٠ (٣٧٥)، وأبو عبيد في \"فضائل القرآن\" (ص ٢٩١).\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨٢ إلى عبد بن حميد، وابن المنذر، وابن الأنباري في \"المصاحف\" عن ابن عباس به. =","vol":"6","page":154},{"text":"والإيلاء: الحلف، يقال: آلئ يؤلي إيلاءً. قالت الخنساء (١):\nفآليت آسى على هالكٍ ... وأسأل نائحة مالها\nوالاسم الألِيَّةُ، قال الشاعر (٢):\nعَلَيَّ أَلِيَّةٌ وصيامُ شهرٍ ... أمسك طائعًا إلَّا بِكَفِّي\nوفيه أربع لغات: أَلِيَّة، وأُلْوَة، وأَلْوَة، وأَلْوٌ (٣).\n_________\n= وعزاها إليه أيضًا ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢١)، وابن المنذر في \"الإشراف على مذاهب أهل العلم\" ٣/ ٢٢٣، والكرماني في \"شواذ القراءة\" (٣٩ ب).\n(١) تماضر بنت عمرو بن الشريد بن ثعلبة بن عصية بن خفاف السلمية، الشاعرة المشهورة بمراثيها في أخويها: صخر ومعاوية، قدمت على رسول الله - ﷺ - مع قومها، فأسلمت، قال ابن عبد البر: وأجمع أهل العلم بالشعر أنه لم تكن امرأة قبلها ولا بعدها أشعر منها.\n\"طبقات الشعراء\" لابن سلام (ص ٨٥)، \"الشعر والشعراء\" لابن قتيبة (ص ٢١٣)، \"الاستيعاب\" لابن عبد البر ٤/ ١٨٢٧، \"الإصابة\" لابن حجر ٨/ ٦٦، \"خزانة الأدب\" للبغدادي ١/ ٤٣٣. والبيت في \"ديوانها\" (ص ١٢٥).\nوانظر: \"التعازي والمراثي\" للمبرد (ص ٩٦) وفيه: فأقسمت. و\"العقد الفريد\" لابن عبد ربه ٣/ ٢٢٤ وفيه: فآليت.\n(٢) لم أهتد إلى قائله، وذكره أبو الثناء الأصبهاني في \"أنوار الحقائق الربانية\" ٤/ ١٨٦٨.\n(٣) وفي (ح): وأُلوْةٌ. وفي (أ): وألاة.\nانظر: \"جامع البيان\" للطبري ٢/ ٤١٧، \"معاني القرآن\" للزجاج ١/ ٣٠١، \"غريب القرآن\" للسجستاني (ص ٥٢٩).","vol":"6","page":155},{"text":"ومعنى الآية: للذين يؤلون أن يعتزلوا نساءهم (١)، ترك (٢) ذكره إكتفاء بدلالة الكلام عليه. والتربص: التلبث، والتوقف (٣). وزعم بعضهم أنه من المقلوب، قالوا: التربص: التصبر (٤).\nوالإيلاء: أن يحلف الرجل أن لا يقرب امرأته، فيقول لها: والله لا أجامعك، أو لا يجتمع رأسي مع (٥) رأسك، ونحو ذلك من ألفاظ الجماع، وكل يمين يحلفها (٦) الرجل على امرأته، فيصير ممتنعًا من جماعها أكثر من أربعة أشهر؛ إلَّا بشيء يلزمه في بدنه، أو في ماله (٧) فهو إيلاء (٨)، وما كان دون (أربعة أشهر) (٩) فليس (١٠) بإيلاء. وكان علي بن أبي طالب - ﵁ - يقول: الإيلاء يمين في الغضب؛ فإذا حلف في حال الرضا فليس بإيلاء (١١). وعامة الفقهاء يجرونه على\n_________\n(١) في (أ): نسائهن.\n(٢) في (ش)، (ح): فترك.\n(٣) انظر: \"جامع البيان\" للطبري ٢/ ٤١٧، \"الصحاح\" للجوهري ٣/ ١٠٤١ (ربص).\n(٤) \"إيجاز البيان عن معاني القرآن\" للنيسابوري ١/ ١٥٣، \"البحر المحيط\" لأبي حيان ٢/ ١٨٦، \"الدر المصون\" ٢/ ٤٣٥.\n(٥) في (ش)، (ح): و.\n(٦) في (أ): يحلف بها.\n(٧) في (ش)، (ح)، (أ): أو ماله.\n(٨) في (ح): الإيلاء.\n(٩) في (ح): الأربعة الأشهر.\n(١٠) في (أ): فهو ليس.\n(١١) رواه عبد الرزاق في \"مصنفه\" ٦/ ٤٥١ (١١٦٣٢)، وسعيد بن منصور في \"السنن\" طبعة الأعظمي ٢/ ٤٨ - ٤٩ (١٨٧٤، ١٨٧٨، ١٨٧٩)، وابن أبي شيبة في \"مصنفه\" ٩/ ٥٢٦ (١٨٨٣٠)، والطبري في \"جامع البيان\" ٢/ ٤١٨، ٤١٩، والبيهقي في \"السنن الكبرى\" ٧/ ٣٨١ - ٣٨٢.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨٣ إلى عبد بن حميد.","vol":"6","page":156},{"text":"العموم، ويلزمون الإيلاء في كل يمين مَنَعَ (١) (من جماعها) (٢) في حال الرضا والغضب.\nفإذا آلى نظر، فإن هو جامع قبل مضي أربعة (٣) أشهر كفر عن يمينه، ولا شيء عليه، والنكاح ثابت، وإن هو لم يجامع حتى تنقضي أربعة أشهر، فاختلف الفقهاء فيه (٤)، فقال بعضهم: إذا مضت أربعة أشهر ولم يفءِ بانت منه بتطليقة، وهي أملك بنفسها (٥)، وهو (٦) قول عبد الله بن مسعود (٧)، وزيد بن ثابت (٨)،\n_________\n(١) في (أ): تمنع.\n(٢) ساقطة من (ح).\n(٣) في (ح): الأربعة.\n(٤) من (ش)، (ح)، (أ).\n(٥) في (أ): لنفسها.\n(٦) في (ش)، (ح): وهذا. وفي (أ): وهي.\n(٧) رواه عبد الرزاق في \"مصنفه\" ٦/ ٤٥٤ - ٤٥٩ (١١٦٣٩، ١١٦٤١، ١١٦٤٥، ١١٦٤٦، ١١٦٦٧)، وسعيد بن منصور في \"السنن\" ٢/ ٥١ - ٥٢ (١٨٨٦ - ١٨٩٠)، ٢/ ٦٠ (١٩٣٣، ١٩٣٨)، وابن أبي شيبة في \"مصنفه\" ٩/ ٥١١، ٥١٨ (١٨٧٤٥، ١٨٧٤٦، ١٨٧٨٤)، والطبري في \"جامع البيان\" ٢/ ٤٢٨، ٤٣٠، ٤٣١.\nقال ابن حجر في \"فتح الباري\" ٩/ ٤٢٨: سنده صحيح.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨٦ إلى عبد بن حميد.\n(٨) رواه عبد الرزاق في \"مصنفه\" ٦/ ٤٥٣ (١١٦٣٨)، وفي \"تفسير القرآن\" ١/ ٩٢، وابن أبي شيبة في \"مصنفه\" ٩/ ٥١١ (١٨٧٤٤)، والطبري في \"جامع البيان\" ٢/ ٤٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١١ (٢١٧٢)، والدارقطني في \"السنن\" ٤/ ٦٢، والبيهقي في \"السنن الكبرى\" ٨/ ٣٧٨. =","vol":"6","page":157},{"text":"وقتادة (١)، ومقاتل بن حيان، والكلبي (٢)، ومذهب أبي حنيفة (٣). يدل عليه قول ابن عباس: عزيمة الطلاق انقضاء (٤) أربعة أشهر (٥).\nوقال بعضهم: إذا مضت الأربعة (٦) أشهر (٧)، والرجل ممتنع، فإن عَفَت المرأة، ولم تطلب بحقها من الجماع فلا شيء على الرجل، ولا يقع به طلاق (٨)، وهما على النكاح ما أقامت على ذلك، وإن طلبت حقها، وقّف الحاكم زوجها، فإما أن يفيء، وإما أن يطلق، فإن أبي الفيء والطلاق جميعًا طلق عليه الحاكم، وقيل: يحبسه أبدًا حتى يطلق.\n_________\n= وقال ابن حجر في \"فتح الباري\" ٩/ ٤٢٨: سنده حسن.\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٤٢٨، ٤٣١.\n(٢) لم أجده عنهما.\n(٣) \"مختصر الطحاوي\" (ص ٣٠٨)، \"أحكام القرآن\" للجصاص ١/ ٣٦٠، \"بحر العلوم\" للسمرقندي ١/ ٢٠٧.\n(٤) في (ش): انقطاع.\n(٥) رواه عبد الرزاق في \"مصنفه\" ٦/ ٤٥٤ (١١٦٤٠، ١١٦٤٢)، وسعيد بن منصور في \"السنن\" طبعة الأعظمي ٢/ ٥٣ (١٨٩٣)، وفي ٣/ ٨٧٠ (٣٧٦)، وابن أبي شيبة في \"مصنفه\" ٥/ ٥١٨، ٥٢٤ (١٨٧٨٣، ١٨٨٠٥، ١٨٨٠٦)، والطبري في \"جامع البيان\" ٢/ ٤٢٩، والبيهقي في \"السنن الكبرى\" وقال: وهذا هو الصحيح عن عبد الله بن عباس ٧/ ٣٧٩، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨٦ إلى: الفريابي، وعبد بن حميد، وابن المنذر.\n(٦) في (أ): أربعة.\n(٧) ساقطة من (ش). وفي (ح): الأشهر.\n(٨) في (أ): الطلاق.","vol":"6","page":158},{"text":"وجملة هذا الأمر (١) الذي ذكرناه من الوقف قول عمر (٢) وعثمان (٣)، وعلى (٤)،\n_________\n(١) في (ش)، (ح)، (أ): القول.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٤٣٣، ٤٣٥، وعزاه ابن حجر في \"فتح الباري\" ٩/ ٤٢٨ إلى إسماعيل القاضي في \"أحكام القرآن\".\n(٣) رواه البخاري في كتاب الطلاق، باب قول الله تعالى: ﴿لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ﴾ بعد (٥٢٩١) معلقًا عنه.\nورواه موصولًا الشافعي في \"الأم\" ٥/ ٢٨٢، وعبد الرزاق في \"مصنفه\" ٦/ ٤٥٨ (١٦٦٤)، وابن أبي شيبة في \"مصنفه\" ٩/ ٥١٥ (١٨٧٦٥)، والطبري في \"جامع البيان\" ٢/ ٤٣٣، والدارقطني في \"السنن\" ٤/ ٦٣، والبيهقي في \"السنن الكبرى\" ٧/ ٣٧٧، والحافظ في \"تغليق التعليق\" ٤/ ٤٦٦، وعزاه في \"فتح الباري\" ٩/ ٤٢٨ إلى إسماعيل القاضي في \"أحكام القرآن\".\nوقد ورد عن عثمان - ﵁ - خلافه بمثل قول ابن مسعود، رواه عبد الرزاق في \"مصنفه\" ٦/ ٤٥٣ (١١٦٣٨)، والطبري في \"جامع البيان\" ٢/ ٤٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١١ (٢١٧٢)، والدارقطني في \"السنن\" ٤/ ٦٣.\nقال ابن حجر في \"فتح الباري\" ٩/ ٤٢٨: وقد سئل أحمد عن ذلك؟ فرجح رواية طاوس.\nوانظر الرواية عن أحمد في: \"السنن\" للدارقطني ٤/ ٦٣، ورواية طاوس هي التي ذكرها المصنف.\n(٤) رواه البخاري -في الموضع السابق- معلقًا عنه.\nورواه موصولًا مالك في \"الموطأ\" في كتاب الطلاق باب الإيلاء ٢/ ٥٥٦، والشافعي في \"الأم\" ٥/ ٢٨٢، وعبد الرزاق في \"مصنفه\" ٤/ ٤٥٧ (١١٦٥٦، ١١٦٥٧)، وسعيد بن منصور في \"السنن\" ٢/ ٥٥ - ٥٦ (١٩٠٦ - ١٩٠٩)، وابن أبي شيبة في \"مصنفه\" ٥/ ٥١٤، ٥١٥ (١٨٧٦١، ١٨٧٦٢، ١٨٧٦٣، ١٨٧٦٤)، والطبري في \"جامع البيان\" ٢/ ٤٣٣، وابن أبي حاتم في \"تفسير =","vol":"6","page":159},{"text":"وأبي الدرداء (١)، وابن عمر (٢)، وعائشة (٣)، (وسعيد بن جبير) (٤)،\n_________\n= القرآن العظيم\" ٢/ ٤١٢ (٢١٧٥)، والدارقطني في \"السنن\" ٤/ ٦١، والبيهقي في \"السنن الكبرى\" ٧/ ٣٧٧، وابن حجر في \"تغليق التعليق\" ٤/ ٤٦٦.\nوعزاه ابن حجر في \"فتح الباري\" ٩/ ٤٢٩ إلى إسماعيل القاضي، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨٥ إلى عبد بن حميد.\n(١) رواه البخاري -في الموضع السابق- معلقًا عنه. ورواه موصولًا عبد الرزاق في \"مصنفه\" ٦/ ٤٥٧ (١١٦٥٨)، وسعيد بن منصور في \"السنن\" ٢/ ٥٧ (١٩١٧)، والطبري في \"جامع البيان\" ٢/ ٤٣٣، والبيهقي في \"السنن الكبرى\" ٧/ ٣٧٨.\nوعزاه ابن حجر في \"فتح الباري\" ٩/ ٤٢٩ إلى إسماعيل القاضي في \"أحكام القرآن\".\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨٥ إلى عبد بن حميد.\n(٢) رواه البخاري -في الموضع السابق- (٥٢٩٠، ٥٢٩١)، ومالك في \"الموطأ\" -في الموضع السابق- والشافعي في \"الأم\" ٥/ ٢٨٢، وعبد الرزاق في \"مصنفه\" ٦/ ٤٥٨ (١١٦٦١، ١١٦٦٢)، وسعيد بن منصور في \"السنن\" ٢/ ٥٦ (١٩١١)، وابن أبي شيبة في \"مصنفه\" ٥/ ٥١٥ (١٨٧٦٨)، والطبري في \"جامع البيان\" ٢/ ٤٣٥، والبيهقي في \"السنن الكبرى\" ٧/ ٣٧، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨٥ إلى عبد بن حميد.\n(٣) رواه البخاري -في الموضع السابق- معلقًا عنها.\nورواه موصولًا الشافعي في \"الأم\" ٥/ ٢٨٢، وعبد الرزاق في \"مصنفه\" ٦/ ٤٥٧ (١١٦٥٨)، وسعيد بن منصور في \"السنن\" ٢/ ٥٦ (١٩١٣، ١٩١٤).\nوقال ابن حجر في \"فتح الباري\" ٩/ ٤٢٩: سنده صحيح.\nورواه أيضًا ابن أبي شيبة في \"مصنفه\" ٥/ ٥١٦ (١٨٧٧٢)، والطبري في \"جامع البيان\" ٢/ ٤٣٤، ٤٣٥، والبيهقي في \"السنن الكبرى\" ٧/ ٣٨٧، وابن حجر في \"تغليق التعليق\" ٤/ ٤٦٧.\n(٤) ساقطة من (ز).\nوذكره البغوي في \"معالم التنزيل\" ١/ ٢٦٥.","vol":"6","page":160},{"text":"وسليمان بن يسار (١)، ومجاهد (٢)، ومذهب مالك (٣)، والشافعي (٤) ﵏ وأبي ثور (٥)، وأبي عبيد (٦)، وأحمد (٧)، وإسحاق (٨)،\n_________\n= وروى ابن أبي شيبة في \"مصنفه\" ٥/ ٥٢٣ (١٨٨١٣) عن سعيد بن جبير قال: فإن مضت أربعة أشهر قبل أن يجامعها، فهي طالق بائن.\nوذكر ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٢ قوله ضمن من قال بالرأي الأول.\n(١) روى سعيد بن منصور في \"السنن\" ٢/ ٥٧ (١٩١٦)، والطبري في \"جامع البيان\" ٢/ ٤٣٦ عن سليمان بن يسار أنه قال: إن مروان بن الحكم أوقف المولي بعد ستة أشهر. وذكره عن سليمان ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٢. وروى سعيد بن منصور في \"السنن\" ٢/ ٥٦ (١٩١٥)، وابن أبي شيبة في \"مصنفه\" ٥/ ٥١٥ (١٨٧٦٧)، والدارقطني في \"السنن\" ٤/ ٦٣ عن سليمان بن يسار قال: أدركت بضعة عشر رجلًا من أصحاب محمد - ﷺ - يوقفون في الإيلاء.\n(٢) \"تفسير مجاهد\" ١/ ١٠٧، ورواه عنه سعيد بن منصور في \"السنن\" ٢/ ٦٢ (١٩٤٠)، والطبري في \"جامع البيان\" ٢/ ٤٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٢ (٢١٧٦).\n(٣) \"الموطأ\" للإمام مالك ٢/ ٥٥٦، \"جامع البيان\" للطبري ٢/ ٤٣٧، \"الكافي في فقه أهل المدينة المالكي\" لابن عبد البر ٢/ ٥٩٩.\n(٤) \"الأم\" للشافعي ٥/ ٢٨٧ \"الرسالة\" للشافعي (ص ٥٧٣ - ٥٧٩)، \"أحكام القرآن\" جمع البيهقي ١/ ٢٣٠ - ٢٣١.\n(٥) \"اختلاف العلماء\" للمروزي (ص ١٨٣)، \"الإشراف على مذاهب أهل العلم\" لابن المنذر ١/ ٢٢٨، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٣٣٣.\n(٦) المراجع السابقة.\n(٧) \"مسائل الإمام أحمد برواية ابنه عبد الله\" (ص ٣٦٣ - ٣٦٤)، \"مسائل الإمام أحمد لابن هانئ\" ١/ ٢٣١، والمراجع السابقة.\n(٨) \"جامع الترمذي\" كتاب الطلاق واللعان، باب ما جاء في الإيلاء ٣/ ٥٠٥، =","vol":"6","page":161},{"text":"وعامة أهل الحديث -رضوان الله عليهم أجمعين- قال يونس الصواف (١): أتيت سعيد بن المسيب فقال (٢): من أين (٣)؟ قلت: من أهل الكوفة. قال: وأنتم تقولون في الإيلاء: إذا مضت أربعة أشهر فقد بانت! قال (٤): لا، ولا أربع سنين حتى يوقف، فإما (٥) أن يفيء، وإما أن يطلق (٦).\n_________\n= \"اختلاف العلماء\" للمروزي (ص ١٨٣)، \"الإشراف على مذاهب أهل العلم\" لابن المنذر ١/ ٢٢٨، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٣٣٣.\n(١) في (ش): يعني: الصواف، كذا ورد اسمه ونسبه في (س) وجميع النسخ، وفي \"جامع البيان\" للطبري: أبو يونس الطواف، وهو: الحسن بن يزيد بن فروخ الضمري القوي الطواف، أبو يونس المكي، ثم الكوفي.\nثقة. وقال ابن عبد البر: أجمعوا على أنه ثقة، مأمون، ولقوته على العبادة سمي القوي. قال ابن حجر: قيل: إن الحسن بن يزيد بن فروخ غير أبي يونس. وذكره الذهبي فيمن توفي بين سنة (١٤١ هـ)، وسنة (١٥٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٢، \"الاستغناء في معرفة المشهورين من حملة العلم بالكنى\" لابن عبد البر ٢/ ١٠٠٨، \"تاريخ الإسلام\" للذهبي ٩/ ١٠٩، \"تهذيب التهذيب\" لابن حجر ١/ ٤١٧، \"تقريب التهذيب\" لابن حجر (١٢٩٦).\n(٢) ساقطة من (ش).\n(٣) في (ح): من أين أنت. وفي (أ): ممن أنت.\n(٤) زيادة من (ح)، (أ).\n(٥) في (ح): إما.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٤٣٢ من طريق يحيى بن يمان، عن أبي يونس القوي به.\nوروى مالك في \"الموطأ\" -في الموضع السابق- ٢/ ٥٥٧، وعبد الرزاق في \"مصنفه\" ٦/ ٤٥٧ (١١٦٥٥)، وسعيد بن منصور في \"السنن\" ٢/ ٥٠ (١٨٨٢، ١٨٨٣)، وابن أبي شيبة في \"مصنفه\" ٥/ ٥١٦ (١٨٧٧٦)، والطبري في \"جامع =","vol":"6","page":162},{"text":"(فذلك (١) قوله تعالى: ﴿فَإِنْ فَاءُوا﴾) (٢) والفيء: الجماع. فإن كان عاجزًا عن الجماع بمرض (٣) (أو عنة، أو نحوها) (٤) فاء بلسانه، وأشهد عليه. وكان إبراهيم النخعي يقول: الفيء باللسان (٥) على كل حال (٦).\n(فإذا فاء) (٧) فعليه الكفارة ليمينه في قول الفقهاء؛ إلَّا الحسن (٨) وإبراهيم (٩)،\n_________\n= البيان\" ٢/ ٤٣٥، ٤٣٦ من طرق عن ابن المسيب أنه قال: إذا مضت الأربعة، فإما أن يفيء، وإما أن يطلق.\n(١) ساقطة من (ش).\n(٢) ما بين القوسين ساقط من (ح).\n(٣) في (أ): لمرض.\n(٤) في (ش)، (ح): أو غيبة أو نحوهما. وفي (أ): أو غيبة أو عنة أو نحوها.\n(٥) في (أ): يفيء بلسانه.\n(٦) رواه عبد الرزاق في \"مصنفه\" ٦/ ٤٦٢ (١١٦٧٧)، والطبري في \"جامع البيان\" ٢/ ٤٢٥، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٣.\nوقد روى سعيد بن منصور في \"السنن\" ٢/ ٥٣ (١٨٩٧، ١٨٩٨)، وابن أبي شيبة في \"مصنفه\" ٥/ ٥٢١ (١٨٨٠٠)، والطبري في \"جامع البيان\" ٢/ ٤٢٥ عن إبراهيم قال: يشهد على الفيء، وهي امرأته.\n(٧) كررت في (ش).\n(٨) رواه عبد الرزاق في \"مصنفه\" ٦/ ٤٦٩ (١١٧٠٨)، وابن أبي شيبة في \"مصنفه\" ٥/ ٧٠ (١٢٦٢٠)، والطبري في \"جامع البيان\" ٢/ ٤٢٦، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨٥ إلى عبد بن حميد.\n(٩) رواه عبد الرزاق في \"مصنفه\" ٦/ ٤٦٩ (١١٧٠٨)، والطبري في \"جامع البيان\" ٢/ ٤٢٦، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٨٥ إلى عبد بن حميد.","vol":"6","page":163},{"text":"وقتادة (١)، فإنهم أسقطوا الكفارة عن المولي إذا فاء؛ لقوله تعالى: ﴿فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾ (٢). وقال غيرهم: هذا في إسقاط العقوبة لا في الكفارة.\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ٢٦٥.\n(٢) في (ح): ﴿فَإِنْ فَاءُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾.","vol":"6","page":164},{"text":"<span data-type=\"title\" id=toc-599>٢٢٧ </span>- (قوله -﷿-) (١): ﴿وَإِنْ عَزَمُوا الطَّلَاقَ﴾\nأي: حققوا، وصدقوا، ونووا. وقرأ ابن عباس: (وإن عزموا السَّرَاح) (٢)، وهو الطلاق أيضًا ﴿فَإِنَّ اللَّهَ سَمِيعٌ﴾ لقولهم ﴿عَلِيمٌ﴾ بنياتهم (٣). وفيه دليل على أنها لا (٤) تطلق بعد مضي الأربعة (٥) أشهر ما لم يطلقها زوجها (٦) أو السلطان؛ لأنه شرطَ فيه العزم؛ ولأن السماع يقتضي مسموعًا، والقول هو الذي يسمع، والسماع راجع إلى الطلاق (٧)، والله أعلم بالصواب (٨).\n\n<span data-type=\"title\" id=toc-600>٢٢٨ </span>- (قوله -﷿-) (٩): ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾ (١٠) الآية.\n_________\n(١) ساقطة من (ح).\n(٢) رواها عنه: عبد الرزاق في \"مصنفه\" ٦/ ٤٥٤ (١١٦٤٣)، وسعيد بن منصور في \"السنن\" ٣/ ٨٧٠ (٣٧٥)، وابن أبي داود في \"المصاحف\" (ص ٧٥)، ورواها أيضًا ابن المنذر وابن مردويه، كما في \"الدر المنثور\" للسيوطي ١/ ٤٨٥، وعزاها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢١)، والكرماني في \"شواذ القراءة\" (٣٩ ب).\n(٣) في (ح): بلسانهم.\n(٤) في (أ): لم.\n(٥) في (ش)، (ح): أربعة.\n(٦) في (أ): يطلقها هو.\n(٧) \"جامع البيان\" للطبري ٤/ ٤٣٢ - ٤٣٣.\n(٨) ساقطة من (ش)، (ح)، (أ).\n(٩) ساقطة من (ش)، (ح).\n(١٠) ساقطة من (أ).","vol":"6","page":165},{"text":"قال مقاتل بن حيان والكلبي: كان الرجل في أول الإسلام إذا طلَّق امرأته ثلاثًا، وهي حبلى فهو أحق برجعتها ما لم تضع ولدها، فنسخ (١) الله تعالى ذلك بقوله: ﴿الطَّلَاقُ مَرَّتَانِ﴾ (٢) وقوله ﴿فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ﴾ (٣) الآية (٤)، فطلق إسماعيل بن عبد الله الغِفاري (٥) امرأته قتيلة (٦) وهي حبلى.\nوقال مقاتل: هو (مالك بن الأشنق (٧) رجل من) (٨) أهل الطائف. قالا جميعًا: ولم يشعر الرجل بحبلها (٩)، ولم تخبره المرأة بذلك (١٠)،\n_________\n(١) في باقي النسخ: إلى أن نسخ، والمثبت من (س).\n(٢) البقرة: ٢٢٩.\n(٣) البقرة: ٢٣٠.\nوفي (ح)، (أ) زيادة: ﴿حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾.\n(٤) ساقطة من (أ).\n(٥) إسماعيل بن عبد الله الغفاري، -ويقال: الأشجعي- ذكره ابن حجر، ونقل عن المصنف، وهبة الله بن سلامة في \"الناسخ والمنسوخ\" قول الكلبي ومقاتل، وقال: استدركه ابن فتحون.\n\"الإصابة\" لابن حجر ١/ ٣٩.\n(٦) تحرفت في (س): قبيلة.\nوقتيلة هذِه ذكرها ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٨٣، وفي \"الإصابة\" ١/ ٣٩ في ترجمة إسماعيل، ولم يذكر لها ترجمة مستقلة.\n(٧) في (ح): الأشدق. وفي (ز): الأشتر. وفي (أ): الأشرف. ومالك هذا لم أقف له على ترجمة.\n(٨) ساقطة من (ش).\n(٩) في (ز): بحملها.\n(١٠) في (ش): بحبلها.","vol":"6","page":166},{"text":"فلما علم بحبلها راجعها، وردها إلى بيته، فولدت، فماتت (١)، ومات ولدها، وفيها أنزل الله تعالى هذِه الآية (٢).\n﴿وَالْمُطَلَّقَاتُ﴾ أي: المخليات من حبال أزواجهن. وهو من قولهم: أطلقتُ الشيء من يدي وطَلَّقْتُهُ: إذا خلَّيتُهُ، إلَّا أنهم لكثرة استعمالهم اللفظين (٣) فَرَّقوا بينهما ليكون التطليق مقصورًا في الزوجات، وبذلك نزل القرآن (٤): ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ﴾ (٥). والاسم منه (٦) الطلاق، يقال: طلَّقَ الرجلُ المرأةَ (٧) فطَلَقَتْ، (وَطَلُقَتْ معًا) (٨)، وأصله من قولهم: انطلق الرجل، إذا مضى غير ممنوع، (وطَلَقَ البعير يَطْلِقُ\n_________\n(١) ساقطة من (ش).\n(٢) قول الكلبي: ذكره هبة الله بن سلامة في \"الناسخ والمنسوخ\" (ص ٥٣) دون عزو لأحد، وذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٥٨ وقال: رواه أبو صالح عن ابن عباس، وذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٨٣ والسيوطي في \"لباب النقول في أسباب النزول\" (ص ٤٩)، وذكر نحوه مقاتل بن سليمان في \"تفسيره\" ١/ ١١٨.\nوقول مقاتل بن حيان: عزاه السيوطي في \"الدر المنثور\" ١/ ٥٠٥ إلى ابن المنذر. وذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٨٣ وقال: مالك بن الأشتر. والسيوطي في \"لباب النقول\" (ص ٤٩).\n(٣) في (ش): اللفظ.\n(٤) في (أ) زيادة: قوله.\n(٥) الطلاق: ١.\n(٦) في (ح): به.\n(٧) في (ح): امرأته.\n(٨) ساقطة من (ح). و: معًا. ساقطة من (أ).","vol":"6","page":167},{"text":"ويَطْلُقُ (١) طُلُوقًا؛ إذا مضى غير ممنوع) (٢)، ويقال للشوط الذي يجريه الفرس وغيره من غير أن (يمنع: طَلْقٌ) (٣).\nوقوله (٤): ﴿يَتَرَبَّصْنَ﴾ أي: ينتظرن ﴿بِأَنْفُسِهِنَّ﴾ ولا يتزوَّجْنَ ﴿ثَلَاثَةَ قُرُوءٍ﴾ وهي جمع قَرْء مثل: قَرْع، وجمعه القليل: أقرءٌ (٥)، وجمع (٦) لكثير (٧): أقراء، وقروء (٨).\nواختلف الفقهاء في القرء (٩)، فقال قوم: هو (١٠) الحيض، وهو قول عمر (١١)،\n_________\n(١) ساقطة من (ش).\n(٢) ساقطة من (ح). و: إذا مضى غير ممنوع. ساقطة من (أ).\n(٣) في (أ): تمتنع طلقًا.\n\"تفسير الطبري\" ٢/ ٤٤٦، \"معاني القرآن الكريم\" للنحاس ١/ ١٩٤، \"الصحاح\" للجوهري ٤/ ١٥١٧ (طلق)، \"زاد المسير\" ١/ ٢٥٨.\n(٤) سقطت من (ح).\n(٥) في (ش): قُرُؤ.\n(٦) ساقطة من (ش)، وفي (ح): والجمع.\n(٧) في (ش): والكثير.\n(٨) \"جامع البيان\" للطبري ٢/ ٤٤٤، \"معاني القرآن\" للزجاج ١/ ٣٠٤.\n(٩) في (أ): القروء.\n(١٠) في (ح): هي.\n(١١) رواه عبد الرزاق في \"مصنفه\" ٦/ ٣١٦ (١٠٩٨٨ - ١٠٩٩٠)، وسعيد بن منصور في \"السنن\" طبعة الأعظمي ١/ ٣٣٢، ٣٣٤ (١٢١٨، ١٢٣٠)، وابن أبي شيبة في \"مصنفه\" ٦/ ٥٧٩ (١٩١٠٨)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٦٢، والطبري في \"جامع البيان\" ٢/ ٤٣٩ - ٤٤١، والنحاس في \"الناسخ والمنسوخ\" =","vol":"6","page":168},{"text":"وعلى (١)، وابن مسعود (٢) وأبي موسى الأشعري (٣)، ومجاهد (٤)، ومقاتل بن حيان (٥)، ومذهب سفيان (٦)، وأبي حنيفة (٧)، وأهل\n_________\n= ٢/ ٣٦ (٢٢٣)، والبيهقي في \"السنن الكبرى\" ٧/ ٤١٧ كلهم عن عمر مقرونًا بابن مسعود.\nورواه عبد الرزاق في \"مصنفه\" ٦/ ٣١٥، ٣١٨، ٣١٩ (١٠٩٨٥، ١٠٩٩٧، ١٠٠٠٢)، وسعيد بن منصور في \"السنن\" ١/ ٣٣١ - ٣٣٢ (١٢١٦، ١٢١٧، ١٢٢٣)، والطبري في \"جامع البيان\" ٢/ ٤٤٠ كلهم عن عمر وحده.\n(١) سيأتي.\n(٢) تقدم تخريجه في أثر عمر السابق، كما رواه عبد الرزاق في \"مصنفه\" ٦/ ٣١٥ (١٠٩٨٧) عن ابن مسعود وحده.\n(٣) رواه عبد الرزاق في \"مصنفه\" ٦/ ٣١٧ - ٣١٨ (١٠٩٩٤ - ١٠٩٩٧)، وسعيد بن منصور في \"السنن\" ١/ ٣٣٢ (١٢٢٠، ١٢٢٢)، وابن أبي شيبة في \"مصنفه\" ٦/ ٥٨٠ (١٩١١٢)، والطبري في \"جامع البيان\" ٢/ ٤٣٩ - ٤٤١، والطحاوي في \"شرح معاني الآثار\" ٣/ ٦٢، والبيهقي في \"السنن الكبرى\" ٧/ ٤١٧.\n(٤) ساقطة من (ح).\nانظر \"تفسير مجاهد\" ١/ ١٠٨، ورواه الطبري في \"جامع البيان\" ٢/ ٤٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٥ (٢١٨٩)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٩٠ إلى عبد بن حميد.\n(٥) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٥، والحيري في \"الكفاية\" ١/ ١٧٩.\n(٦) رواه عنه عبد الرزاق في \"مصنفه\" ٦/ ٣١٨ (١٠٩٩٩)، وذكره النحاس في \"الناسخ والمنسوخ\" ٢/ ٣٧.\n(٧) \"مختصر الطحاوي\" (ص ٢١٧)، \"شرح معاني الآثار\" للطحاوي ٣/ ٦٤، \"أحكام القرآن\" للجصاص ١/ ٣٦٤.","vol":"6","page":169},{"text":"الكوفة، واحتجوا بقول النبي - ﷺ - للمستحاضة (١): \"دعي (٢) الصلاة أيام أَقْرَائِكِ\" (٣).\n_________\n(١) هي فاطمة بنت أبي حبيش، أو أم حبيبة بنت جحش ﵄، كما سيأتي في تخريج الحديث.\n(٢) في (أ): تدعي.\n(٣) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ١٠١، والدارقطني في \"السنن\" ١/ ٢١٢ من طريق الأعمش، عن حبيب بن أبي ثابت، عن عروة، عن عائشة به مرفوعًا، بنحوه.\nوعزاه إليهما الزيلعي في \"تخريج أحاديث الكشاف\" ١/ ١٤٠، وابن حجر في \"الكاف الشاف\" ١/ ٢٧١.\nوروى أبو داود في كتاب الطهارة، باب في المرأة تستحاض. . (٢٨٠)، والنسائي في كتاب الطهارة، باب ذكر الأقراء ١/ ١٢١، وابن ماجه في كتاب الطهارة وسننها، باب ما جاء في الاستحاضة التي قد عدت أيام أقرائها (٦٢٠)، والإمام أحمد في \"مسنده\" ٦/ ٤٢٠ (٢٧٣٦٠)، ٦/ ٤٦٣ - ٤٦٤ (٢٧٦٣٠، ٢٧٦٣١)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٤٢ (٢٢٧)، والبيهقي في \"السنن الكبرى\" ٧/ ٤١٦ كلهم من طريق المنذر بن المغيرة، عن عروة بن الزبير أن فاطمة بنت أبي حبيش أخبرته أن رسول الله - ﷺ - قال لها: \"إنما ذلك عرق فانظري إذا أتى قرْؤك فلا تصلي ... \" هذا لفظ أبي داود.\nقال ابن كثير: فهذا لو صح لكان صريحًا في أن القرء هو الحيض، ولكن المنذر هذا قال فيه أبو حاتم: مجهول ليس بمشهور. وذكره ابن حبان في \"الثقات\". \"تفسير القرآن العظيم\" لابن كثير ٢/ ٣٣٧، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٤٢، \"الثقات\" لابن حبان ٧/ ٤٨٠.\nويشهد لما سبق ما رواه مسلم في كتاب الحيض، باب المستحاضة وغسلها وصلاتها (٣٣٤/ ٦٤)، والنسائي -في الموضع السابق-١/ ١٢١، وأبو عوانة في \"المسند\" ١/ ٢٦٧ (٩٣٠)، والطحاوي في \"شرح معاني الآثار\" ١/ ٩٩ كلهم من طريق الزهري، عن عمرة، عن عائشة ﵂ أن أم حبيبة بنت جحش =","vol":"6","page":170},{"text":"والصلاة إنما تترك في حال (١) الحيض.\n(ويقول الراجز) (٢): أنشدني (٣) ثعلب، عن ابن (٤) الأعرابي (٥):\nوصاحِبٍ صَاحَبْتُه جرائض\nليس إذا استنهضته بناهض (٦)\nله قُروءٌ كقروءِ الحائض\n_________\n= كانت تستحاض سبع سنين، فسألت النبي - ﷺ -؟ فقال: \"ليست بالحيضة؛ إنما هو عرق\". فأمرها أن تترك الصلاة قدر أقرائها ... هذا لفظ النسائي، ولم يسق مسلم والطحاوي لفظ الحديث، وللحديث شواهد أخرى.\nانظر \"زاد المعاد\" ٥/ ٦٤٥ - ٦٤٧.\n(١) في (أ): أيام.\n(٢) ساقطة من (أ).\n(٣) في (ش)، (ح): أنشده.\n(٤) ساقطة من (س).\n(٥) في (أ) زيادة: قول الراجز. وابن الأعرابي هو: محمد بن زياد مولى بني هاشم، أبو عبد الله الكوفي، قال ثعلب: انتهى علم اللغة، إلى ابن الأعرابي. وقال أبو منصور الأزهري: وكان رجلًا، صالحًا، ورعًا، زاهدًا، صدوقًا. وقال الخطيب: وكان ثقة. ولد سنة (١٥٠ هـ) وتوفي سنة (٢٣١ هـ).\n\"تهذيب اللغة\" للأزهري ١/ ٢٠، \"تاريخ بغداد\" للخطيب ٥/ ٢٨٢، \"معجم الأدباء\" لياقوت ٦/ ٢٥٣٠، \"إنباه الرواة\" للقفطي ٣/ ١٢٨.\nوالأبيات في \"مجالس ثعلب\" ١/ ٣٦٤، \"الحيوان\" للجاحظ ٦/ ٦٦ بلفظ:\nيا رب مولى حاسدٍ مباغض ... على ذي ضغن وضب فارض\nله قروء كقروء الحائض\nوالبيت الأخير في \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٦)، \"جامع البيان\" للطبري ١/ ٣٤١، \"معاني القرآن\" للزجاج ١/ ٣٠٣.\n(٦) في (أ) زيادة: يا رب ذي ضغن على فارض.","vol":"6","page":171},{"text":"يعني أن (١) عداوته تهيج في أوقات معلومة، كما أن المرأة تحيض في أوقات معلومة، فمن قال بهذا القول قال: لا تحل المرأة للأزواج، ولا تخرج من عدتها ما لم تَنْقَضِ الحيضة الثالثة يدل عليه:\n[٥٣٩] ما أخبرنا عبد الله بن حامد بن محمد (٢)، قال: نا أحمد بن محمد بن الحسن (٣)، قال: نا محمد بن يحيى (٤) قال: نا عبد الرزاق (٥)، قال: أنا معمر (٦)، عن الزهري (٧)، عن ابن المسيب (٨) أن عليًا (٩) - ﵁ - قال (١٠) في الرجل يطلق امرأتَهُ واحدة أو اثنتين، قال: تحل لزوجها الرجعة عليها حتى (١١) تغتسل من الحيضة الثالثة، وتحل لها الصلاة (١٢).\n_________\n(١) ساقطة من (ش).\n(٢) وهو: عبد الله بن حامد الأصبهاني، فقيه لم يذكر بجرح ولا تعديل.\n(٣) في (أ): الحسين.\nوهو: أحمد بن محمد بن الحسن أبو حامد الشرقي، ثقة مأمون.\n(٤) محمد بن يحيى الذهلي، ثقة حافظ.\n(٥) عبد الرزاق بن همام، ثقة حافظ مصنف شهير، عمي في آخر عمره؛ فتغير.\n(٦) معمر بن راشد، ثقة.\n(٧) محمد بن مسلم بن شهاب الزهري، متفق على جلالته وإتقانه.\n(٨) سعيد بن المسيب، أحد الثقات الأثبات.\n(٩) علي بن أبي طالب، صحابي مشهور.\n(١٠) في (أ): يقول.\n(١١) في (س) و(ز): حين.\n(١٢) [٥٢٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وقد روي من طرق =","vol":"6","page":172},{"text":"وقال آخرون: هي الأطهار، وهو قول زيد بن ثابت (١)، وابن\n_________\n= صحيحة عن الزهري.\nوهو في \"المصنف\" لعبد الرزاق ٦/ ٣١٥ (١٠٩٨٣).\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٤٤١ عن الحسن بن يحيى قال: أخبرنا عبد الرزاق به، بنحوه.\nورواه سعيد بن منصور في \"السنن\" طبعة الأعظمي ١/ ٣٣٢ (١٢١٩)، ومن طريقه النحاس في \"الناسخ والمنسوخ\" ٢/ ٣٦ (٢٢٢)، ابن أبي شيبة في \"مصنفه\" ٦/ ٥٨٠ (١٩١١٤)، والبيهقي في \"السنن الكبرى\" ٧/ ٤١٧، الطحاوي في \"شرح معاني الآثار\" ٣/ ٦٢، الطبري في \"جامع البيان\" ٢/ ٤٤١، ٤٤٢ من طريق النعمان بن راشد، ودرست كلهم عن الزهري به، بنحوه.\nورواه الطبري في \"جامع البيان\" ٢/ ٤٤٢ من طريق قتادة، عن ابن المسيب به، بنحوه.\nورواه سعيد بن منصور في \"السنن\" ١/ ٣٣٤ (١٢٣٣) عن عبد العزيز الدراوردي، عن جعفر بن محمد، عن أبيه، عن علي، به.\nورواه عبد الرزاق في \"مصنفه\" ٦/ ١٦٥ (١٠٩٨٤) عن الثوري، عن جعفر بن محمد، عن علي.\nوروى سعيد بن منصور في \"السنن\" ١/ ٣٣٢ (١٢٢٣)، وابن أبي شيبة في \"مصنفه\" ٦/ ٥٨٠ (١٩١١٢) كلاهما من طريق مكحول قال: إن أبا بكر وعمر وعليًا. . قالوا: هو أحق برجعتها ما لم تغتسل من الحيضة الثالثة.\n(١) رواه مالك في \"الموطأ\" ٢/ ٥٧٧، والشافعي في \"الأم\" ٥/ ٢٢٤، وعبد الرزاق في \"مصنفه\" ٦/ ٣١٩ - ٣٢٠ (١١٠٠٢ - ١١٠٠٤، ١١٠٠٦، ١١٠٠٨)، وسعيد بن منصور في \"السنن\" ٢/ ٣٣٣ - ٣٣٤ (١٢٢٦، ١٢٢٨)، وابن أبي شيبة في \"مصنفه\" ٦/ ٥٧٩، (١٩١٠٤)، (١٩١٠٦ - ١٩١٠٧)، والطبري في \"جامع البيان\" ٤٢/ ٤٤٢ - ٤٤٤، والطحاوي في \"شرح معاني الآثار\" ٣/ ٦١ - ٦٢، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٣٢ (٢١٩)، والبيهقي في \"السنن الكبرى\" ٧/ ٣٦٩.","vol":"6","page":173},{"text":"عمر (١)، وعائشة (٢)، ومذهب مالك (٣)، والشافعي (٤) ﵏، وأهل المدينة، واحتجوا بقول الله تعالى ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ (٥) وقال النبي - ﷺ - لما طلق ابن عمر امرأته وهي حائض (٦): \"مُره (٧) فليراجعها، فإذا طهرت، فليطلق أو ليمسك\"، فتلا النبي - ﷺ - قوله -﷿-: (إذا طلقتم النساء فطلقوهن لِقُبُلِ عدتهن) (٨).\n_________\n(١) رواه أيضًا مالك في \"الموطأ\" ٢/ ٥٧٨ وعبد الرزاق في \"مصنفه\" ٦/ ٣١٩ (١١٠٠٤)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٥٣، ٥٧٩ (١٨٤٤٤)، (١٩١٠٥)، والطبري في \"جامع البيان\" ٢/ ٤٤٢ - ٤٤٣، والطحاوي في \"شرح معاني الآثار\" ٣/ ٦١ - ٦٢، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٣١ (٢١٧)، والدارقطني في \"السنن\"، ٤/ ٣٨ والبيهقي في \"السنن الكبرى\" ٧/ ٤١٥.\n(٢) سيأتي تخريجه.\n(٣) \"الموطأ\" للإمام مالك ٢/ ٥٧٨، \"التمهيد\" لابن عبد البر ١٥/ ٨٥.\n(٤) \"الأم\" للشافعي ٥/ ٢٢٤، \"الرسالة\" للشافعي (ص ٥٦٩).\n(٥) الطلاق: ١.\n(٦) في (أ) زيادة: لعمر - ﵁ -.\n(٧) في (ز): مروه.\n(٨) رواه بهذا اللفظ مسلم في كتاب الطلاق، باب تحريم طلاق الحائض بغير رضاها (١٤٧١/ ١٤)، وأبو داود في كتاب الطلاق، باب في طلاق السنة (٢١٨٥)، والنسائي في كتاب الطلاق، باب وقت الطلاق ٦/ ١٣٩، والإمام أحمد في \"مسنده\" ٢/ ٦١، ٨٠ كلهم من طريق أبي الزبير، عن ابن عمر به، بنحوه.\nوالحديث رواه البخاري في كتاب التفسير، باب سورة الطلاق (٤٩٠٨)، وفي كتاب الطلاق، باب قوله: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ ...﴾ (٥٢٥١)، وباب إذا طلقت الحائض يعتد بذلك الطلاق (٥٢٥٢)، وباب من طَلَّق. . (٥٢٥٨) وباب من قال لامرأته: أنت على حرام (٥٢٦٤)، وباب قوله: ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ﴾ =","vol":"6","page":174},{"text":"فأخبر - ﷺ - (١) أن العدة الأطهار دون الحيض، وقرأ: (فطلقوهن لِقُبُلِ عدتهن) وهو أن يطلقها طاهرًا؛ لأنها حينئذ تستقبل عدتها، ولو طلقت حائضًا لم تكن مستقبلةً عدتها إلَّا بعد الحيض (٢).\nويدل على أن الأقْرَاء (٣) هي (٤) الأطهار قول الأعشى (٥):\nوفي (٦) كل عام أنت جاشِمُ غزوةٍ ... تَشُدُّ لأقْصَاها عَريمَ عَزَائِكَا (٧)\n_________\n= (٥٣٣٢)، وباب مراجعة الحائض (٥٣٣٣)، وفي كتاب الأحكام، باب هل يقضي الحاكم أو يفتي وهو غضبان (٧١٦٠)، ومسلم -في الموضع السابق- (١٤٧١) من طرق عن ابن عمر بنحوه، دون قوله: فتلا النبي - ﷺ -.\nقال أبو حيان: وما روي عن جماعة من الصحابة والتابعين رضي الله تعالى عنهم من أنهم قرأوا: (فطلقوهن من قُبُل عدتهن)، وعن بعضهم: (لقبل عدتهن)، وعن عبد الله: (لقبل طهرهن) هو على سبيل التفسير لا على أنه قرآن لخلافه سواد المصحف الذي أجمع عليه المسلمون شرقًا وغربًا.\n\"البحر المحيط\" لأبي حيان ٨/ ٢٧٨.\n(١) ساقطة من (أ).\n(٢) \"الأم\" للشافعي ٥/ ٢٢٤، \"الرسالة\" للشافعي (ص ٥٦٧)، \"تهذيب اللغة\" للأزهري ٩/ ٢٧٢ (قرء).\n(٣) في (ش): القرء. وفي (ح)، (ز): القروء.\n(٤) ساقطة من (ش)، (ح)، (أ).\n(٥) في \"ديوانه\" (ص ١٢٧) وفيه: وفي الحمد رفعة. \"مجاز القرآن\" لأبي عبيدة ١/ ٧٤، \"الأضداد\" لابن الأنباري (ص ٣٠)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٧٦)، \"الكامل\" للمبرد ١/ ٢٢٩، \"جامع البيان\" للطبري ٢/ ٤٤٤ - ٤٤٥ وجشم الشيء، وتجشمه: تكلفه، وتحمل متاعبه.\n(٦) في (أ): أفي.\n(٧) في (ش): نسائكا.","vol":"6","page":175},{"text":"مُوَرِّثةٍ مالًا وفي الحي رِفعةً ... لِمَا ضاع فيها من قُرُوءِ نِسَائِكَا\nفالقرء (١) في هذا البيت الطهر؛ لأنه خرج إلى الغزو ولم يغش نساءه، فأضاع أقراءهن أي: أطهارهن، ومن قال بهذا القول قال: إذا حاضت المرأة الحيضة الثالثة فقد آنقضت (٢) عدتها، وحلَّت للأزواج، يدل عليه:\n[٥٣٠] ما أخبرنا عبد الله بن حامد بن محمد (٣)، قال: أنا أحمد ابن محمد بن الحسن (٤)، قال: نا محمد بن يحيى (٥)، قال: نا عبد الرزاق (٦)، قال: نا معمر (٧)، عن الزهري (٨)، عن عروة (٩) وعمرة (١٠)، عن عائشة (١١) ﵂ قالت: إذا دخلت المطلقة في الحيضة الثالثة فقد بانت من زوجها، وحلت للأزواج. قالت\n_________\n(١) في (ش): والقراؤ. وفي (ز)، (أ): فالقروء. وفي (ح): والقروء.\n(٢) في (أ): انقضى.\n(٣) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٤) أحمد بن محمد بن الحسن أبو حامد الشرقي، ثقة، مأمون.\n(٥) محمد بن يحيى الذهلي، ثقة، حافظ.\n(٦) عبد الرزاق بن همام، ثقة حافظ، مصنف شهير، عمي في آخر عمره فتغير.\n(٧) معمر بن راشد، ثقة.\n(٨) محمد بن مسلم بن شهاب الزهري، متفق على جلالته وإتقانه.\n(٩) عروة بن الزبير، ثقة.\n(١٠) عمرة بنت عبد الرحمن، ثقة.\n(١١) أم المؤمنين ﵂.","vol":"6","page":176},{"text":"عمرة: وكانت عائشة تقول: القرء: الطهر، ليس (١) بالحيضة (٢).\n[٥٣١] وأخبرنا عبد الله بن حامد (٣)، قال: أنا أحمد (٤)، قال: نا محمد (٥)،\n_________\n(١) في (ز): ليست. وفي (أ): وليس.\n(٢) في (ح): الحيض.\n[٥٣٠] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وقد روي من طرق صحيحة عن الزهري.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٤٤٢ عن الحسن بن يحيى، عن عبد الرزاق به.\nورواه مالك في \"الموطأ\" ٢/ ٥٧٦، ومن طريقه رواه الشافعي في \"الأم\" ٥/ ٢٢٤، ورواه سعيد بن منصور في \"السنن\" ١/ ٣٣٣ - ٣٣٤ (١٢٢٥، ١٢٣١)، والطبري في \"جامع البيان\" ٢/ ٤٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٤ (٢١٨٧)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٦١، والبيهقي في \"السنن الكبرى\" ٧/ ٤١٥ من طرقي عن ابن شهاب الزهري به.\nورواه ابن أبي شيبة في \"مصنفه\" ٦/ ٥٤٧ (١٨٩٤٧) من طريق يحيى بن سعيد، عن عروة به، بلفظ: الأقراء الأطهار.\nورواه عبد الرزاق في \"مصنفه\" ٦/ ٣١٩ (١١٠٠٤) وسعيد بن منصور في \"السنن\" ١/ ٣٣٤ (١٢٣٢) ابن أبي شيبة في \"مصنفه\" ٦/ ٥٧٩ (١٩١٠٤) الطبري في \"جامع البيان\" ٢/ ٤٤٢، ٤٤٤ والنحاس في \"الناسخ والمنسوخ\" ٢/ ٣٠ (٢١٥)، والدارقطني في \"السنن\" ١/ ٢١٤ من طرقٍ عن عائشة به، بنحوه.\n(٣) من (ش)، (ح).\nوهو: عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٤) أحمد بن محمد بن الحسن أبو حامد الشرقي ثقة، مأمون.\n(٥) محمد بن يحيى الذهلي، ثقة، حافظ.","vol":"6","page":177},{"text":"قال: نا مُطَرِّف بن عبد الله (١)، قال: نا مالك (٢)، عن ابن شهاب (٣) قال: سمعت أبا بكر بن عبد الرحمن (٤) يقول: ما أدركت (أحدًا من فقهائنا إلَّا وهو يقول) (٥) هذا (٦)، يريد قول عائشة (٧): الأقراء: الأطْهار (٨).\n_________\n(١) مطرف بن عبد الله اليساري، ثقة.\n(٢) مالك بن أنس، رأس المتقنين، وكبير المتثبتين.\n(٣) محمد بن مسلم بن شهاب الزهري، متفق على جلالته وإتقانه.\n(٤) أبو بكر بن عبد الرحمن بن الحارث بن هشام بن المغيرة المخزومي القرشي، ثقة، فقيه، عابد.\n(٥) طمست في (س).\n(٦) ساقطة من (ح).\n(٧) أم المؤمنين ﵂\n(٨) [٥٣١] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وقد روي من طرق صحيحة عن مالك.\nالتخريج:\nالحديث في \"الموطأ\" للإمام مالك ٢/ ٥٧٧.\nوانظر: \"الموطأ\" برواية محمد بن الحسن ٢/ ٥٧٧ (٦٠٣)، \"الموطأ\" برواية أبي مصعب الزهري ١/ ٦٣٧، \"الموطأ\" برواية سويد بن سعيد الحدثاني (ص ٢٨٦).\nومن طريق مالك رواه الشافعي في \"الأم\" ٥/ ٢٢٤، والطحاوي في \"شرح معاني الآثار\" ٣/ ٦١، والبيهقي في \"السنن الكبرى\" ٧/ ٤١٥.\nورواه عبد الرزاق في \"مصنفه\" ٦/ ٣٢٠ (١١٠٠٥)، ومن طريقه الطبري في \"جامع البيان\" ٢/ ٤٤٢ عن معمر، عن الزهري، عن أبي بكر بن عبد الرحمن بن الحارث أنه قال مثل قول عائشة.","vol":"6","page":178},{"text":"وإنما وقع هذا الاختلاف؛ لأن القرء في اللغة من (١) الأضداد يصلح للمعنيين جميعًا، يقال: أَقْرَأت المرأة إذا حاضت، وأقرأت إذا طهرت فهي مُقْرِي.\nواختلفوا في أصلها، فقال أبو عمرو بن العلاء وأبو عبيدة: هو الوقت لمجيء الشيء وذهابه (٢)، يقال: رجع فلان لِقُرْئِهِ وَقَارِئِه؛ أي: لوقته الذي يرجع فيه، وهذا قَارِئ الرياح، أي: وقت هبوبها. قال مالك بن الحارث (٣) الهذلي (٤):\n_________\n(١) في (أ): هو من.\n(٢) قول أبي عمرو بن العلاء: رواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٦٠، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٢٨ (٢١٤)، وفي \"معاني القرآن الكريم\" ١/ ١٩٦، وذكره عنه الأصمعي في \"الأضداد\" (ص ٥)، وابن السكيت في \"الأضداد\" (ص ١٦٤)، والزجاج في \"معاني القرآن\" ١/ ٣٠٤.\nوقول أبي عبيدة: في \"مجاز القرآن\" له ١/ ٧٤.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٣٠٢، \"الأضداد\" لابن الأنباري (ص ٢٨).\n(٣) في (أ): الحرب.\n(٤) مالك بن الحارث الهذلي، شاعر مخضرم، أخو أسامة بن الحارث، وهما شاعران مجيدان.\n\"الشعر والشعراء\" لابن قتيبة (ص ٤٤٢)، \"معجم الشعراء\" للمرزباني (ص ٢٦٢)، \"شرح أشعار الهذليين\" السكري ١/ ٢٣٧.\nوالبيت في \"ديوان الهذليين\" ٣/ ٨٣، \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٧)، \"جامع البيان\" للطبري ٢/ ٤٤٤، \"معاني القرآن\" للزجاج ١/ ٣٠٤، وعندهما: شنئت العَقْرَ. و\"الأضداد\" لابن الأنباري (ص ٢٨)، \"غريب الحديث\" للخطابي ١/ ٦٩٧. =","vol":"6","page":179},{"text":"كَرِهْتُ العَقْرَ عَقْرَ بني شُلَيْلٍ ... إذا هَبَّتْ لِقَارِئها الرياحُ\nأي: لوقتِها، ويقال: أَقْرَأَت النجومُ إذا طَلَعَت، وأَقْرَأَت إذا أَفَلَت، قال كُثيِّر (١):\nإذا ما الثُّرَيا وقد أَقْرَأَتْ ... أحس السِّمَا كانِ منها أُفُولا (٢)\nفالقرء يصلح للوجهين؛ لأن الحيض يأتي لوقت، والطهر (٣) يأتي\n_________\n= قال ابن الأنباري: وفي العَقْر: لغتان: عُقْر وعَقْر، ومعناه: أصل الدار، ومن ذلك العقار: أصل المال. \"الأضداد\" (ص ٢٨). وشُليل: من بَجيلة، وهو جد جرير بن عبد الله البجلي. \"شرح أشعار الهذليين\" للسكري ١/ ٢٣٩.\n(١) كثَيِّر بن عبد الرحمن بن الأسود بن أبي جمعة الخزاعي، أبو صخر المدني، من شعراء الدولة الأموية، ومن رواد الغزل، اشتهر بكثير عزة؛ لتغزله في أم عمرو: عزة بنت حميل، وكان رافضيًا يؤمن بالرجعة، توفي سنة (١٠٥ هـ).\n\"الشعر والشعراء\" لابن قتيبة (ص ٣٣٤)، \"معجم الشعراء\" للمرزباني (ص ٢٤٢)، \"الفرق بين الفرق\" للبغدادي (ص ٤١ - ٤٣)، \"البداية والنهاية\" لابن كثير ٩/ ٢٣٤، ٢٥٠، \"خزانة الأدب\" للبغدادي ٥/ ٢٢١.\nوالبيت لم أجده في \"ديوانه\"، وهو في \"جامع البيان\" للطبري ٤/ ٥١١، \"النكت والعيون\" للماوردي ١/ ٢٩١ دون عزو لأحد. قال الشيخ محمود شاكر: لم أجد هذا البيت وهو متعلق ببيت بعده.\nوالسماكان: نجمان نيران، أحدهما: السِّماك الأعزل، والآخر: السِّماك الرامح، ويقال: إنهما رجلا الأسد، الذي هو من منازل القمر.\n\"لسان العرب\" لابن منظور ٦/ ٣٦٩ (سمك).\n(٢) في (ش): أفعلا.\n(٣) في (ح): لأن الطهر يأتي لوقت والحيض.","vol":"6","page":180},{"text":"لوقت (١). وقيل: هو من القرء (٢) وهو الحبس، والجمع. قال عمرو بن كثلوم (٣):\nذِرَاعَيْ عَيْطَلٍ أَدْمَاءَ بِكْرٍ ... هِجَانِ اللوْنِ لم تَقْرَأ جنينا\nأي: لم تحمل، ولم تَضُمَّ في رحِمها ولدًا، تقول العرب: ما قَرَأَت الناقةُ سَلًا قط؛ أي: لم تضم رحمها على ولد (٤). ومنه قولهم (٥): قَرَأتُ القرآن، أي: تَلَفَّظْتُ (٦) به مجموعًا، وهذا اختيار\n_________\n(١) \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٧)، \"جامع البيان\" للطبري ٢/ ٤٤٤، \"معاني القرآن\" للزجاج ١/ ٣٠٤، \"الأضداد\" لابن الأنباري (ص ٢٦).\n(٢) في (ش)، (ح): القراء. وفي (أ): القرو.\n(٣) البيت من معلقته انظر \"شرح المعلقات\" لأبي عبد الله الزوزني (ص ٢٣٩)، \"شرح القصائد السبع الطوال\" لابن الأنباري (ص ٣٧٦) وفيه: تربعت الأجارع والمتونا. وفي \"الأضداد\" لقطرب (ص ١٠٨)، \"معاني القرآن\" للزجاج ١/ ٣٠٥ وعنده: هجين اللون. و\"الأضداد\" لابن الأنباري (ص ٣٠) وعنده: ذِراعي حرة، \"غريب الحديث\" للخطابي ١/ ٣٤٩.\nوقال الزوزني: العيطل: الطويلة العنق من النوق. والأدماء: البيضاء منها. والبكر: الناقة التي حملت بطنًا واحدًا، ويروى: بَكْر بفتح الباء، وهي الفتي من الإبل. والهجان: الأبيض الخالص البياض، يستوي فيه الواحد والتثنية.\n(٤) في (ش): رحمها ولدًا.\n\"الأضداد\" لقطرب (ص ١٠٨)، \"معاني القرآن\" للزجاج ١/ ٣٠٥، \"الأضداد\" لابن الأنباري (ص ٢٩ - ٣٠).\n(٥) في (ش): تقول العرب.\n(٦) في (ش)، (ح): لفظت.","vol":"6","page":181},{"text":"الزجاج قال: ومنه قريت الماء في المِقْراة. ترك همزها، والأصل (فيه الهمز) (١).\nفالقرء: احتباس الدم، واجتماعه، وهو (٢) يكون في حال الطهر والحيض جميعًا؛ إلَّا أن الترجيح للطهر؛ لأنه يجمع الدم ويحبسه، والحيض يرخيه ويرسله، والله أعلم بالصواب (٣).\nالقول في حكم (٤) الآية: اعلم أن لفظها خبر، ومعناها أمر، كقوله: ﴿وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ﴾ (٥) وأمثاله.\nوالعدة على ضربين: عدة المطلقة، وعدة المتوفى عنها زوجها، فعدة المطلقة على ثلاثة أضرب:\nعدة الحائض: ثلاثة قروء، وعدة الحامل: أن تضع حملها، وعدة\n_________\n(١) ساقطة من (ش).\n\"معاني القرآن\" ١/ ٣٠٥، وقال: والمقرأة الحوض الذي يقرأ فيه الماء، أي: يجمع.\n(٢) من (أ).\n(٣) من (ز).\nوقد بسط الإمام ابن القيم المسألة بتوسع، وناقش أدلة الفريقين، ثم قال: وهذا موضع لا يمكن فيه التوسط بين الفريقين؛ إذ لا توسط بين القولين، فلابد من التحيز إلى إحدى الفئتين، ونحن متحيزون في هذِه المسألة إلى أكابر الصحابة، وقائلون بقولهم: إن القرء هو الحيض.\n\"زاد المعاد\" ٥/ ٦٢٩.\n(٤) في (ح): ذكر.\n(٥) البقرة: ٢٣٣.","vol":"6","page":182},{"text":"الصغيرة التي لم تحض، والكبيرة التي أيست: ثلاثة أشهر.\nوعدة المتوفى عنها زوجها (١) ضربان: إن كانت (٢) حاملًا؛ فعدتها أن تضع حملها؛ وإلا فعدتها: أربعة أشهر وعشر (٣). وعدة الإماء: نصف عدة الحرائر فيما له نصف، وفي الأقَراء: قَرءان؛ لأنها لا تتنصف (٤). ولا عدة على من لم يُدخل بها (٥) إذا طلقت، والتي لم يُدْخل بها إذا توفي عنها زوجها، فعدتها: أربعة أشهر وعشر (٦).\nقوله -﷿- (٧): ﴿وَلَا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ﴾ قال عكرمة وإبراهيم: يعني: الحيض (٨)، وهو أن تعتد المرأة، فيريد الرجل أن يراجعها، فتقول: إني قد حضت الثالثة. وقال ابن عباس، وقتادة،\n_________\n(١) ساقطة من (س).\n(٢) في (ش): كان.\n(٣) في (أ): وعشرا.\n(٤) في (ح): لا تنتصف. وفي (أ): لأنها تنتصب.\n(٥) ساقطة من (ح).\n(٦) في (ش)، (ح)، (أ): وعشرا.\n(٧) ساقطة من (أ).\n(٨) قول عكرمة: رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٦٢٤ - ٦٢٥ (١٩٣٢٢)، والطبري في \"جامع البيان\" ٢/ ٤٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٦ (٢١٩٢)، والبيهقي في \"السنن الكبرى\" ٧/ ٤٢٠.\nوقول إبراهيم: رواه أيضًا ابن أبي شيبة في \"المصنف\" ٦/ ٦٢٦ (١٩٣٢٩)، والطبري في \"جامع البيان\" ٢/ ٤٤٦ - ٤٤٧، والبيهقي في \"السنن الكبرى\" ٧/ ٤٢٠، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٥.","vol":"6","page":183},{"text":"ومقاتل: يعني: الحَبَل والولد (١). فمعنى الآية: ولا يحل لهن أن يكتمن ما خلق الله في أرحامهن من الحيض، والحمل؛ ليبطلن حق الزوج في الرجعة والولد، فإن المرأة أمينة على فرجها.\n﴿إِنْ كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَبُعُولَتُهُنَّ﴾ يعني: أزواجهن، وهو جمع بَعْل كالفحولة، والذكورة، والخئولة، والخيوطة، والسيورة، يقال: تبعلت المرأة إذا تزوجت، ومنه قيل (٢) للجماع: بعال.\nوإنما سمي الزوج (٣): بعلًا؛ لقيامه بأمور (٤) زوجته، وأصل البعل: السيد والمالك (٥) قال الله تعالى: ﴿أَتَدْعُونَ بَعْلًا وَتَذَرُونَ﴾ (٦). قرأ مسلمة (٧) بن محارب: (وبُعُولَتْهن) بإسكان التاء؛ لكثرة\n_________\n(١) قول ابن عباس: رواه الطبري في \"جامع البيان\" ٢/ ٤٤٨، وذكره النحاس في \"الناسخ والمنسوخ\" ٢/ ٤٤، وروى ابن أبي شيبة في \"مصنفه\" ٦/ ٦٢٥ (١٩٣٢٥) عن ابن عباس أنه قال: الحيض والحبل.\nوقول قتادة: رواه عبد الرزاق في \"مصنفه\" ٦/ ٣٣٠ (١١٠٦٠)، والطبري في \"جامع البيان\" ٢/ ٤٤٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٥. وقول مقاتل بن سليمان في \"تفسيره\" ١/ ١١٧.\n(٢) في (أ): يقال.\n(٣) ساقطة من (ش).\n(٤) في (ح): بأمر.\n(٥) \"جامع البيان\" للطبري ٢/ ٤٥١، \"الصحاح\" للجوهري ٤/ ١٦٣٥ \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ١٣٥) (بعل).\n(٦) الصافات: ١٢٥. وتذرون ساقطة من (ش)، (ح).\n(٧) في (ش): سلمة.\nوهو: مسلمة بن محارب بن دثار السدوسي الكوفي، عرض على أبيه، وعرض =","vol":"6","page":184},{"text":"الحركات (١). والاتباع (٢) أفصح وأحسن.\n﴿أَحَقُّ﴾: أولى (٣) ﴿بِرَدِّهِنَّ﴾ أي (٤): برجعتهن، وتقديرها: أحق بردهن إليهم، وفي حرف أبي: (أحق بِرَدَّتِهِن) (٥) ﴿فِي ذَلِكَ﴾ أي: في حال العدة.\n﴿إِنْ أَرَادُوا إِصْلَاحًا﴾ لا إضرارًا، وذلك أن الرجل كان إذا أراد الإضرار بامرأته (٦) طلقها واحدة، وتركها حتى إذا قرب (٧) انقضاء عدتها راجعها، ثم تركها مدة، ثم طلقها أخرى، وتركها كما فعل الأولى (٨)، ثم راجعها، وتركها مدة، ثم طلقها (٩).\n_________\n= عليه يعقوب الحضرمي، وذكره ابن حبان في \"الثقات\".\n\"التاريخ الكبير\" للبخاري ٧/ ٣٨٧، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٦٦، \"الثقات\" لابن حبان ٧/ ٤٩٠، \"غاية النهاية\" لابن الجزري ٢/ ٢٩٨.\n(١) عزاها إليه ابن جني في \"المحتسب\" ١/ ١٢٢، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢١)، والكرماني في \"شواذ القراءة\" (٣٩ ب).\n(٢) في (ش)، (ح)، (ز): والإشباع. وفي (أ): والاستتباع.\n(٣) في (ح): أفصح وأحسن وأوفق وأولى.\n(٤) ساقطة من (ش).\n(٥) عزاها إليه الزمخشري في \"الكشاف\" ١/ ٢٧٢، وأبو حيان في \"البحر المحيط\" ٢/ ١٩٩.\n(٦) في (ح): بزوجته.\n(٧) في (س): إذا كان.\n(٨) في (ح): في الأول.\nوفي (ز): في الأولى.\n(٩) سيأتي نحوه في حديث عائشة ﵂ عند قوله تعالى: ﴿الطَّلَاقُ مَرَّتَانِ﴾.","vol":"6","page":185},{"text":"﴿وَلَهُنَّ﴾ أي: وللنساء على أزواجهن ﴿مِثْلُ الَّذِي﴾ لهم (١) ﴿عَلَيْهِنَّ﴾ من الحق ﴿بِالْمَعْرُوفِ﴾ (٢) يروى أن امرأة معاذ (٣) قالت: يا رسول الله ما حق الزوجة على زوجها؟ قال: \"أن لا يضرب وجهها، ولا يُقَبِّحها (٤)، وأن يطعمها مما يأكل، وبلبسها مما يلبس، ولا يهجرها\" (٥).\n_________\n(١) ساقطة من (ش).\n(٢) ساقطة من (ح). وفي (ش) زيادة: من الحق.\n(٣) أم عمرو بنت خلاد بن عمرو السلمية، قالت أم عطية: أخذ علينا النبي - ﷺ - أن لا ننوح، فما وفت منا امرأة غير خمس نسوة ... وابنة أبي سبرة امرأة معاذ -أو: ابنة أبي سبرة- وامرأة معاذ. ورجح الحافظ رواية العطف، ولم يورد لها في \"الإصابة\"، ولا من قبله ترجمة مستقلة، وإنما ذكرها -تبعًا لابن سعد- في ترجمة ابنتها أم عبد الله بنت معاذ.\n\"صحيح البخاري\" كتاب الجنائز، باب: ما ينهى من النوح والبكاء (١٣٠٦)، \"الطبقات الكبرى\" لابن سعد ٨/ ٤١١، \"فتح الباري\" لابن حجر ٣/ ١٧٦، \"الإصابة\" لابن حجر ٨/ ٤٢٨.\n(٤) قال أبو داود في \"السنن\" كتاب النكاح، باب في حق المرأة على زوجها بعد حديث (٢١٤٢): ولا تقبح أن تقول: قبحك الله.\nوقال ابن الأثير \"النهاية\" ٤/ ٣: وقيل: لا تنسبوه إلى القبح ضد الحسن؛ لأن الله صوره، وقد أحسن كل شيء خلقه.\n(٥) روى ابن أبي الدنيا في \"العيال\" ٢/ ٧٠٠ (٥٠٩) من طريق ليث بن أبي سليم، عن إسماعيل قال: جاءت امرأة إلى معاذ، فقالت: إنك رسول رسول الله - ﷺ - حقًا، ما حق الزوجة على زوجها؟ فذكره بنحوه.\nولم أجده مرفوعًا من حديث امرأة معاذ، ولا ذكرها من صنف في الصحابة، ولو أنهم اطلعوا على حديث لها، لأوردوها، وذكروا الحديث.\nوقد روى أبو داود في كتاب النكاح، باب حق المرأة على زوجها (٢١٤٢)، =","vol":"6","page":186},{"text":"[٥٣٢] أخبرنا أبو عمرو أحمد (بن أُبي الفراتي (١)، قال: أنا أبو موسى (٢)، قال: نا أبو (٣) جعفر بن سهل الهاشمي (٤)، قال: نا أحمد) (٥) بن حرب (٦)، قال: نا الحارث بن المسلم (٧)، عن\n_________\n= والنسائي في \"عشرة النساء\" (ص ٢٤٩، ٢٥٥) (٢٨٩، ٢٩٨)، وابن ماجه في كتاب النكاح، باب حق المرأة على الزوج (١٨٥٠)، والإمام أحمد في \"مسنده\" ٤/ ٤٤٦ (٢٠٠١١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٤٨٢ (٤١٧٥)، والحاكم في \"المستدرك\" وقال: صحيح، ٢/ ٢٠٤ من طريق أبي قزعة، عن حكيم بن معاوية القشيري، عن أبيه به مرفوعًا، بنحوه.\nورواه أبو داود -في الموضع السابق- (٢١٤٣، ٢١٤٤)، والإمام أحمد في \"مسنده\" ٥/ ٥ (٢٠٠٤٥) من طريق بهز بن حكيم بن معاوية، عن أبيه به، بنحوه.\nقال العراقي: في \"المغني عن حمل الأسفار\" ١/ ٤٠١ (١٥١٧): وسنده جيد.\n(١) ساقطة من (ح).\nوهو: أحمد بن أبي أبو عمرو الفراتي، لم أجد فيه جرحًا ولا تعديلًا.\n(٢) عمران بن موسى أبو موسى، قال الحاكم: كان شيخًا يشبه.\n(٣) ساقطة من (ح)، (ز)، (أ).\n(٤) أبو جعفر -أو: جعفر- بن سهل الهاشمي، لم أقف له على ترجمة.\n(٥) ما بين القوسين ساقط من (ش).\n(٦) أحمد بن حرب بن محمد الطائي الموصلي أخو علي بن حرب.\nيروي عن: يزيد بن هارون، وإسماعيل بن علية، وسفيان بن عيينة، وأبى معاوية.\nروى عنه: النسائي، وغيره.\nقال ابن أبي حاتم: أدركته، ولم أكتب عنه، وكان صدوقا. توفي سنة (٣٦٣).\n\"الثقات\" لابن حبان ٨/ ٣٨، \"تهذيب الكمال\" للمزي ١/ ٢٨٨، \"تقريب التهذيب\" لابن حجر (٢٤).\n(٧) الحارث بن مسلم الرازي، المقرئ، قال أبو حاتم: عابد، شيخ، ثقة، صدوق، رأيته، وصليت خلفه. وقال أبو زرعة: صدوق لا بأس به، كان رجلًا صالحًا. =","vol":"6","page":187},{"text":"المبارك بن فضالة (١)، عن الحسن (٢) قال: قال رسول الله - ﷺ -:\n\"استوصوا بالنساء خيرًا؛ فإنهن عندكم عَوَان (٣)، لا يملكن لأنفسهن شيئًا، وإنما أخذتموهن (٤) بأمانة الله، واستحللتم فروجهن\n_________\n= وقال الخليلي: وهو ثقة إلَّا فيما يرويه عن الضعفاء كزياد بن ميمون والحمل فيه على زياد. قال السليماني: فيه نظر.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٨٨، \"الإرشاد\" للخليلي ٢/ ٦٦٣، \"ميزان الاعتدال\" للذهبي ١/ ٤٤٣، \"لسان الميزان\" لابن حجر ٢/ ٢٥٩.\n(١) المبارك بن فضالة بن أبي أمية العدوي مولاهم، أبو فضالة البصري.\nقال عفان وهشيم وأبو زرعة: ثقة. وذكره ابن حبان في \"الثقات\"، وقال: وكان يخطئ. وقال يحيى بن معين: ليس به بأس. وقال الإمام أحمد: ما رواه عن الحسن يحتج به. وقال علي بن المديني: صالح وسط. وقال النسائي: ضعيف. ووصفه بالتدليس الإمام أحمد، والبخاري، والدارقطني. وكذلك أبو زرعة. وأبو داود: والمقدسي، والعلائي، وسبط ابن العجمي، وغيرهم وقال ابن حجر: صدوق يدلس ويسوي. توفي سنة (١٦٦ هـ)، وقيل قبلها.\n\"الضعفاء والمتروكين\" للنسائي (٢٣٩)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٣٨، \"الضعفاء الكبير\" للعقيلي ٤/ ٢٢٤، \"الثقات\" لابن حبان ٧/ ٥٠١، \"تاريخ بغداد\" للخطيب ١٣/ ٢١٤، \"جامع التحصيل\" للعلائي (ص ١٠٨)، \"قصيدة المقدسي\" (ص ٣٧)، \"التبيين لأسماء المدلسين\" لسبط ابن العجمي (ص ٤٦)، \"تهذيب التهذيب\" لابن حجر ٤/ ١٨، \"تعريف أهل التقديس\" لابن حجر (ص ١٤٧)، \"تقريب التهذيب\" لابن حجر (٦٤٦٤).\n(٢) الحسن البصري، ثقة.\n(٣) واحدتها: عانية، وهي الأسيرة، يقول: إنما هن عندكم بمنزلة الأسرى، وكل من ذل، واستكان، وخضع فقد عنا يعنو.\n\"غريب الحديث\" لأبي عبيد ١/ ٣٠٨، \"النهاية\" لابن الأثير ٣/ ٣١٤.\n(٤) في (ش): أخذتوهن.","vol":"6","page":188},{"text":"بكلمة الله\" (١).\n_________\n(١) [٥٣٢] الحكم على الإسناد:\nفي إسناده من لم أظفر له بترجمة، وفيه من لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nرواه ابن أبي الدنيا في \"العيال\" ٢/ ٦٦١ (٤٧٤) عن خلف بن هشام البزار قال: حدثنا حزم قال: سمعت الحسن. . فذكره بنحوه.\nوهذا إسناد ضعيف؛ لإرساله وحزم بن أبي حزم القطعي، صدوق يهم. \"تقريب التهذيب\" لابن حجر (١١٩٠) لكن له شواهد.\nفقوله: \"استوصوا بالنساء خيرًا فإنهن عندكم عوان\" له شاهد من حديث عمرو بن الأحوص: رواه الترمذي في كتاب الرضاع، باب ما جاء في حق المرأة على زوجها (١١٦٣)، وقال: حديث حسن صحيح. والنسائي في \"عشرة النساء\" (ص ٤٦) (٢٨٧)، وابن ماجه في كتاب النكاح، باب حق المرأة على الزوج (١٨٥١).\nقال ابن عبد البر \"الاستيعاب\" ٣/ ٢٤٧: وحديثه في الخطبة عن النبي - ﷺ - صحيح.\nومن حديث عم أبي حرة الرقاشي: رواه الإمام أحمد في \"مسنده\" ٥/ ٣٠٧٢ (٢٠٦٩٥)، والطبراني في \"المعجم الكبير\" ٤/ ٥٣ (٣٦٠٩) ولم يسق لفظ الحديث.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٦٥ - ٢٦٦: وأبو حرة الرقاشي وثقه أحمد، وضعفه ابن معين، وفيه علي بن زيد وفيه كلام.\nوقوله: \"إنما أخذتموهن بأمانة الله، واستحللتم فروجهن بكلمة الله\".\nله شاهد من حديث جابر الطويل في صفة حج النبي - ﷺ -: رواه مسلم في كتاب الحج، باب حجة النبي - ﷺ - (١٢١٨)، وأبو داود في كتاب المناسك، باب صفة حج النبي (١٩٠٥)، والنسائي في \"عشرة النساء\" (ص ٢٥٥) (٢٩٧)، والإمام أحمد في \"مسنده\" ٣/ ٣٢٠ - ٣٢١ (١٤٤٤٠).","vol":"6","page":189},{"text":"[٥٣٣] وأخبرنا أحمد بن أُبي (١)، قال: نا عبد الله بن محمد بن يعقوب (٢)، قال: نا محمد بن (٣) يزيد بن أبي خالد (٤) وسهل بن بشر (٥)، قالا: نا بحير (٦) بن النضر (٧)، قال: أنا كعب بن سعيد العامري (٨)،\n_________\n(١) أحمد بن أُبي أبو عمرو الفراتي، لم أجد فيه جرحًا ولا تعديلًا.\n(٢) عبد الله بن محمد بن يعقوب بن الحارث الحارثي، أبو محمد الكلاباذي البخاري، ضعيف ليس بحجة.\n(٣) في (أ): عن.\n(٤) في (ح): نا يزيد بن خالد.\nوهو: محمد بن يزيد بن أبي خالد، لم أظفر له بترجمة، ولا أظنه محمد بن يزيد أبي خالد القزويني؛ لأنه متقدم في الطبقة على صاحبنا، فهو يروي عن ابن مهدي وطبقته.\nانظر ترجمته في: \"الإرشاد\" للخليلي ٢/ ٧١٢، \"التدوين في أخبار قزوين\" للرافعي ٢/ ٥٣، \"تهذيب التهذيب\" لابن حجر ٩/ ١٢٩، \"تقريب التهذيب\" لابن حجر (٥٨٥٣).\n(٥) سهل بن بشر، لم أجده.\n(٦) تحرفت في (س)، (ز)، (أ): يحيى.\n(٧) بحير بن النضر بن سعد العابد، أبو أحمد، روى عن عيسى غنجار، روى عنه سهل بن شاضويه، طاهر بن محمد بن حمويه، عمر بن هناد، ومحفوظ بن عبيدة، حديثه عند أهل بخارى.\n\"المؤتلف والمختلف\" للدارقطني ١/ ١٥٨، \"إكمال تهذيب الكمال\" لابن ماكولا ١/ ١٩٨، \"تبصير المنتبه\" لابن حجر ١/ ٦١.\n(٨) كعب بن سعيد العامري أبو سعيد البخاري، يلقب: كعبان، ذكره ابن حبان في \"الثقات\"، وذكره البخاري فيمن كان يرفع يديه عند الدعاء من محدثي بخارى، قال ابن حجر: صدوق. =","vol":"6","page":190},{"text":"قال: أنا حمزة بن بهرام البلخي (١)، عن عباد بن كثير (٢)، عن عبد الله الجزري (٣)، عن ميمونة زوج النبي - ﷺ - قالت: قال رسول الله - ﷺ -: \"خيار الرجال من أمتي خيرهم (٤) لنسائهم، وخير النساء من أمتي\n_________\n= \"الثقات\" لابن حبان ٩/ ٢٨، \"تهذيب الكمال\" للمزي ٢٤/ ١٧٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٦٨، \"تقريب التهذيب\" لابن حجر (٥٦٤٠).\n(١) حمزة بن بهرام العامري أبو يحيى البلخي، ذكره ابن حبان في \"الثقات\"، وقال: يروي المقاطيع، روى عنه أهل بلده. وقال أبو حاتم، وتبعه الذهبي: مجهول. \"التاريخ الكبير\" للبخاري ٣/ ٥٢، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٠٩، \"الثقات\" لابن حبان ٨/ ٢٠٩، \"ميزان الاعتدال\" للذهبي ١/ ٦٠٥، \"لسان الميزان\" لابن حجر ٢/ ٣٥٨.\n(٢) عباد بن كثير الثقفي البصري سكن مكة وكان متعبدا.\nروى عن: إدريس بن سنان، إسحاق بن عبد الله بن أبي طلحة، أيوب السختياني.\nروى عنه: إبراهيم بن أدهم، إبراهيم بن طهمان، وعدة.\nقال أبو طالب عن أحمد بن حنبل: عباد بن كثير أسوأ حالًا من الحسن بن عمارة، وأبي شيبة إبراهيم بن عثمان، روى أحاديث كاذبة لم يسمعها، وكان من أهل مكة، وكان صالحًا.\nقلت: فكيف كان روى ما لم يسمع؟ قال: البلاء والغفلة.\nقال الحافظ: متروك.\n\"تهذيب الكمال\" للمزي ١٤/ ١٤٦، \"تقريب التهذيب\" لابن حجر (٣١٣٩).\n(٣) عبد الله الجزري، لم أجده، وقد روى الطبراني حديثًا آخر من طريق عباد بن كثير، عن عبد الله الجزري عن ميمونة.\nقال عنه الهيثمي: رواه الطبراني في \"الكبير\" وفي أحدهما: عبد الله الجزري عن ميمونة، ولم أعرفه.\n\"مجمع الزوائد\" ٤/ ٣٠٨.\n(٤) في (أ): خيارهم.","vol":"6","page":191},{"text":"خيرهن لأزواجهن، يكتب (١) لكل امرأة منهن كل يوم وليلة أجر ألف شهيد قتلوا في سبيل الله صابرين محتسبين، ولفضل (٢) إحداهن على الحور العين كفضل محمد - ﷺ - على أدنى رجل منكم (٣)، وخير النساء من أمتي من تأتي مسرة زوجها في كل شيء يهواه ما خلا معصية الله تعالى، وخير الرجال من أمتي من يَلْطُفُ بأهله لطف الوالدة بولدها، يكتب لكل رجل منهم في كل يوم وليلة أجر مائة شهيد قتلوا في سبيل الله صابرين محتسبين\".\nفقال عمر بن الخطاب (٤): يا رسول الله، وكيف (٥) يكون للمرأة أجر ألف شهيد، ويكون (٦) للرجل، أجر مائة شهيد؟ قال: \"أو ما (٧) علمت أن المرأة أعظم أجرًا من الرجل، وأفضل ثوابًا، وأن الله تعالى ليرفع الرجل في الجنة درجات فوق درجاته (٨) برضا زوجته عنه (٩) في الدنيا، ودعائها له، أو ما علمت أن أعظم وزر\n_________\n(١) وفي (ش)، (ح): يرفع.\n(٢) في (ش): والفضل والفضل.\nوفي (أ): فضل.\n(٣) في (ز): منهم.\n(٤) ساقطة من (أ).\n(٥) في (ح): كيف.\n(٦) من (أ).\n(٧) في (ش): وما.\n(٨) في (ح): درجات. و(فوق درجاته) ساقطة من (ش).\n(٩) ساقطة من (ح).","vol":"6","page":192},{"text":"بعد الشرك بالله المرأة إذا عصت (١) زوجها، ألا فاتقوا الله في الضعيفين، فإن الله سائلكم عنهما: اليتيم، والمرأة، فمن أحسن إليهما، فقد بلغ إلى طاعة (٢) الله ورضوانه، ومن أساء إليهما، فقد استوجب من الله سخطه، حق الزوج على المرأة كحقي عليكم، فمن ضيع حقي فقد ضيع حق الله، ومن ضيع حق الله، فقد باء بسخط من الله، ومأواه جهنم وبئس المصير\" (٣).\n_________\n(١) في (أ): أغضبت.\n(٢) ساقطة من (ز)، (ش)، (ح).\n(٣) [٥٣٣] الحكم على الإسناد:\nفي إسناده عبد الله بن محمد بن يعقوب ضعيف، وعباد بن كثير متروك، وفيه من لم أظفر له بترجمة أو لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nوالحديث ذكره الحبيشي في كتاب \"البركة في فضل السعي والحركة\" (ص ٥٧) دون عزو لأحد. والذي يظهر لي أنه نقل الحديث من المصنف كما صرح في أحاديث قبله حيث عزاها للثعلبي.\nقلت: وفي بعض ألفاظه نكارة.\nقال ابن عراق الكناني وهو يتحدث عن أمارات الوضع: ومنها ركة لفظه ومعناه ... قال شيخ شيوخنا البرهان البقاعي: ومما يرجع إلى ركة المعنى الإفراط بالوعيد الشديد على الأمر الصغير، أو بالوعد العظيم على الفعل اليسير.\n\"تنزيه الشريعة المرفوعة\" ١/ ٧.\nأما قوله: \"فاتقوا الله في الضعيفين فإن الله سائلكم عنهما: المرأة واليتيم\" فقد روى النسائي في \"عشرة النساء\" (ص ٢٢٦) (٢٩٧، ٢٦٨)، وابن ماجه في كتاب الأدب، باب حق اليتيم (٣٦٧٨)، والإمام أحمد في \"مسنده\" ٢/ ٤٣٩ (٩٦٦٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٣٧٦ (٥٥٦٥)، والحاكم في =","vol":"6","page":193},{"text":"قوله تعالى (١) ﴿وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ﴾ في الفضل. قال ابن عباس: بما (٢) ساق إليها من المهر، وأنفق عليها من المال (٣). وقيل: بالعقل (٤). وقيل: بالميراث (٥). وقيل: بالدية (٦).\nوقال مجاهد (٧): بالجهاد (٨).\n_________\n= \"المستدرك\" ٤/ ١٤٢ وقال: هذا حديث صحيح على شرط مسلم. من حديث أبي هريرة - ﵁ - مرفوعًا بلفظ: \"اللهم إني أُحَرِّج حق الضعيفين اليتيم والمرأة\"، هذا لفظ النسائي.\nقال النووي في \"رياض الصالحين\" (ص ١٠٦): حديث حسن رواه النسائي بإسناد جيد. وقال البوصرِي في \"مصباح الزجاجة\" ٢/ ٢٤٣ (١٢٨٢): هذا إسناد صحيح رجاله ثقات.\n(١) ساقطة من (ز).\n(٢) في (ح): لما.\n(٣) ذكره الواحدي في \"الوسيط\" ١/ ٣٣٣، والماوردي في \"النكت والعيون\" ١/ ٢٩٣، وابن الجوزي في \"زاد المسير\" ١/ ٢٦١.\n(٤) في (س)، (ز): بالقول. وفي (أ) زيادة: وقيل: بالديانة.\nانظر: \"معالم التنزيل\" للبغوي ١/ ٢٦٩، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١٢٤ - ١٢٥، \"البحر المحيط\" لأبي حيان ٢/ ٢٠١.\n(٥) ورد في قول مجاهد وسيأتي تخريجه.\n(٦) \"معالم التنزيل\" للبغوي ١/ ٦٩، \"البحر المحيط\" لأبي حيان ٢/ ٢٠١.\n(٧) من (أ)، وفي (ش)، (ح): قتادة. فقط.\n(٨) قول مجاهد: رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٦٦٣ (١٩٤٩٤)، والطبري في \"جامع البيان\" ٢/ ٤٥٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٧ (٢١٩٩)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٩٣ إلى عبد بن حميد.\nوقول قتادة: رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٣، والطبري في \"جامع البيان\" ٢/ ٤٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٨ (٢٢٠٢).","vol":"6","page":194},{"text":"[٥٣٤] أخبرنا أبو عمرو (١) أحمد بن أُبي (بن أحمد الفقيه) (٢)، قال: أنا أبو بكر محمد بن إسحاق (٣)، قال: نا سعيد بن عيسى (٤)، قال: نا فارس (٥)، قال: نا صالح (٦)، قال: نا محمد بن مروان (٧)، قال: أخبرني الحجاج بن دينار (٨)، عن أبي جعفر محمد بن\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (ش)، (أ).\nوهو: أحمد بن أبي أبو عمرو الفراتي، لم يذكر بجرح ولا تعديل.\n(٣) محمد بن إسحاق أبو بكر، روى عنه أحمد بن أبي في عدة مواطن من هذا التفسير، وصرح في بعضها باسمه كاملًا قائلًا: محمد بن إسحاق بن سهل. لكن لم أظفر له بترجمة.\n(٤) سعيد بن عيسى، لم أجده.\n(٥) فارس بن عمرو الفيروز نخجيري، أبو سهل، يروي عن صالح بن محمد الترمذي كتاب التفسير الكلبي، روى عنه أبو الفضل العباس بن طاهر بن ظهير وغيره نقل الخليلي عن عبد الله بن أبي زرعة الحافظ قال: لا يعتمد عليه. توفي قبل سنة ٣٠٠. \"الإرشاد\" ٣/ ٩٧٧، \"الأنساب\" ٤/ ٤١٩، \"لسان الميزان\" لابن حجر ٤/ ٤٢٥.\n(٦) صالح بن محمد الترمذي، كذاب.\n(٧) محمد بن مروان بن عبد الله بن إسماعيل السدي الكوفي، متهم بالكذب.\n(٨) حجاج بن دينار الأشجعي -ويقال: الأسلمي- مولاهم الواسطي، قال ابن المبارك، والعجلي، وزهير بن حرب، ويعقوب بن شيبة، وأبو داود، وابن المديني والترمذي: ثقة. وذكره ابن حبان في \"الثقات\"، وقال يحيى بن معين، والإمام أحمد: ليس به بأس. وقال أبو زرعة: صالح، صدوق، مستقيم الحديث، لا بأس به. وقال أبو حاتم: يكتب حديثه، ولا يحتج به. وقال الدارقطني: ليس بالقوي. وقال ابن خزيمة: في القلب منه شيء. وقال الذهبي: صدوق. وقال ابن حجر: لا بأس به.\n\"تاريخ يحيى بن معين\" رواية الدارمي (ص ٨٨)، \"تاريخ أسماء الثقات\" لابن =","vol":"6","page":195},{"text":"علي (١)، عن جابر بن عبد الله (٢) قال: بينما (٣) نحن عند رسول الله - ﷺ -، وهو في نفر من أصحابه؛ إذ أقبلت امرأة حتى قامت على رأسه، ثم قالت: السلام عليك يا رسول الله (أنا وافدة النساء (٤)؛ ليست من (٥) امرأة يبلغها مسيري إليك إلَّا أعجبها ذلك يا رسول الله) (٦)، إن الله سبحانه رب الرجال والنساء (٧)، وآدم أبو (٨) الرجال وأبو (٩) النساء، وحواء أم الرجال وأم النساء، فالرجال إذا خرجوا في سبيل الله وقتلوا، فأحياء (١٠) عند ربهم يرزقون، وإذا جرحوا فلهم من الأجر ما قد علمت، ونحن نحبس عليهم، ونخدمهم، فهل لنا من الأجر شيء (١١)؟ قال: \"نعم أقرئي النساء السلام، وقولي\n_________\n= شاهين (ص ١٠٨)، \"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٥٥٣، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٥٩، \"الثقات\" لابن حبان ٦/ ٢٠٥، \"الكاشف\" للذهبي (٩٣٣)، \"تهذيب التهذيب\" لابن حجر ١/ ٣٥٨.\n(١) محمد بن علي أبو جعفر الباقر، ثقة.\n(٢) صحابي مشهور.\n(٣) في (ز): بينا.\n(٤) هذا لقب لأسماء بنت يزيد بن السكن الأنصارية، وستأتي ترجمتها.\n(٥) ساقطة من (أ).\n(٦) ما بين القوسين ساقط من (ح). وفي (أ) زيادة: صلى الله عليك.\n(٧) في (ح)، (ز)، (أ): ورب النساء.\n(٨) في (س)، (ش)، (ز)، (أ) -في الموضعين- كتبت: أبُ.\n(٩) ساقطة من (ش).\n(١٠) في (ح): فهم أحياء.\n(١١) في (ش): والرجال إذا خرجوا فلهم من الأجر من شيء.","vol":"6","page":196},{"text":"لهن: إن طاعة الزوج، واعترافًا (١) بحقه يعدل ما هناك (٢)، وقليل منكن تفعله\" (٣).\n_________\n(١) في (أ): واعترافها.\n(٢) في (ش)، (أ): هنالك.\n(٣) [٥٣٤] الحكم على الإسناد:\nفي إسناده: صالح بن محمد والسدي الصغير متهمان، وفيه من لم أظفر له بترجمة، ومن لم أجد فيه جرحًا ولا تعديلًا، ولم أجده من حديث جابر.\nالتخريج:\nقد روى عبد الرزاق في \"مصنفه\" ٨/ ٤٦٣ (١٥٩١٤)، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ١٨١ (١٤٧٤)، وابن حبان في \"المجروحين\" ١/ ٢٩٨ - ٢٩٩، والطبراني في \"المعجم الكبير\" ١١/ ٤١٠ (١٢١٦٣)، وابن الجوزي في \"العلل المتناهية\" ٢/ ١٤٠ من طريق رشدين بن كريب، عن أبيه، عن ابن عباس به، بنحوه.\nقال ابن الجوزي: هذا حديث لا يصح، قال أحمد بن حنبل: رشدين منكر الحديث، وقال يحيى: ليس بشيء، وقال ابن حبان: خرج عن حد الاحتجاج به.\n\"العلل المتناهية\" ٢/ ١٤١. وقال الهيثمي: رواه الطبراني، وفيه رشدين بن كريب وهو ضعيف. \"مجمع الزوائد\" ٤/ ٣٠٦.\nوروى أبو نعيم في \"معرفة الصحابة\" ٦/ ٣٢٥٩ (٧٥١٢)، والبيهقي في \"شعب الإيمان\" ٦/ ٤٢٠ (٨٧٤٣) كلاهما من طريق العباس بن الوليد، عن أبي سعيد الساحلي الجبيلي، عن مسلم بن عبدي، عن أسماء بنت يزيد الأنصارية به، بنحوه مطولًا.\nوأبو سعيد الجبيلي هو أخطل بن المؤمل، قال ابن نقطة: حدث عن مسلم بن عبيد، عن أسماء بنت يزيد الأنصارية، حدث عنه العباس بن الوليد بن مزيد، وذكر أنه من خبيل، ثم قال: وكان من أصحاب الحديث، وكناه بأبي سعيد، وقد ذكر الأمير في كتابه أبا سعيد الجبيلي لم يسمه، ولا نسبه، وقال: روى عن =","vol":"6","page":197},{"text":"[٥٣٥] وأخبرنا أحمد بن أبي (١)، قال: أنا بشر بن أحمد (٢) قال: نا إبراهيم بن علي (٣)،\n_________\n= عبد الملك بن داود، وروى عنه عبد الله بن يوسف، ولم يتبين لنا وجه الجمع بينهما، فإن كان الذي أشار إليه فقد أفدنا اسمه ونسبه. \"تكملة الإكمال\" ٢/ ١٠٤. وانظر: \"الإكمال\" لابن ماكولا ٢/ ٢٥٨.\nوقال الذهبي: أبو سعيد الجبيلي أخذ عنه عبد الله بن يوسف التنيسي، واسمه: أخطل بن مؤمل.\n\"مشتبه النسبة\" ١/ ١٤١.\nوانظر: \"توضيح المشتبه\" لابن ناصر الدين ٢/ ٢٢٧، \"تبصير المنتبه\" لابن حجر ١/ ٣٠٤.\nومسلم بن عبيد أبو نصيرة الواسطي، ثقة.\n\"تهذيب الكمال\" للمزي ٣٤/ ٣٤٥، \"تقريب التهذيب\" لابن حجر (٨٤١٤).\nلكن لم يذكر في ترجمته، ولا ترجمة أسماء بنت يزيد أنه روى عنها. وذكره الحافظ في الطبقة الخامسة، وأصحابها الطبقة الصغرى من التابعين الذين رأوا الواحد والاثنين، ولم يثبت لبعضهم السماع من الصحابة.\n(١) أحمد بن أبي أبو عمرو الفراتي، لم أجد فيه جرحًا ولا تعديلًا.\n(٢) بشر بن أحمد بن بشر بن محمود الدِّهْقان، أبو سهل الإسفراييني.\nقال الحاكم: كان شيخ الناحية في عصره، وأحد الرحالة المذكورين بالشهامة، ومحدث وقته من أصول صحيحة، وقد كان له مجلس الإملاء بنيسابور، وانتخبت عليه غير مرة. توفي في شوال سنة (٣٧٠ هـ)، وقد عاش نيفًا وتسعين سنة.\n\"الأنساب\" للسمعاني ٢/ ٥١٦، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٢٨، \"تاريخ الإسلام\" للذهبي ٢٦/ ٤٣٦.\n(٣) إبراهيم بن علي بن محمد بن آدم الذهلي، أبو إسحاق النيسابوري، وثقه أبو زكريا العنبري، وعلي بن حمشاذ.","vol":"6","page":198},{"text":"قال: نا يحيى بن يحيى (١) قال: أنا رَوْح بن المسيب الكلابي (٢)، عن ثابت (٣)، عن أنس (٤) قال: جئن -يعني: النساء - إلى رسول الله - ﷺ -، فقلن: يا رسول الله ذهب الرجال بالفضل بالجهاد (٥) في سبيل الله -﷿-، أفما (٦) لنا عمل ندرك به عمل المجاهدين في سبيل الله؟\nقال رسول الله - ﷺ -: \"مهنة (٧) إحداكن في بيتها تدرك به (٨) عمل\n_________\n(١) يحيى بن يحيى بن بكر بن عبد الرحمن الحنظلي التميمي، أبو زكريا النيسابوري، ثقة، ثبت، إمام. ولد سنة (١٤٢ هـ)، وتوفي سنة (٢٢٦ هـ) على الصحيح.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٩٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٩٧، \"تقريب التهذيب\" لابن حجر (٧٦٦٨).\n(٢) رَوْح بن المسيب الكلبي التميمي أبو رجاء البصري، قال البزار في \"البحر الزخار\": حدثنا حميد بن مسعدة قال: ثنا أبو رجاء روح بن المسيب الكلبي، ثقة. وقال ابن معين: صويلح. وقال أبو حاتم: هو صالح ليس بالقوي. وقال ابن عدي: يروي أحاديث غير محفوظة. وقال ابن حبان: يروي عن الثقات الموضوعات، ويقلب الأسانيد، ويرفع الموقوفات لا تحل الرواية عنه، ولا كتابة حديثه إلا للاختبار.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٩٦، \"المجروحين\" لابن حبان ١/ ٢٩٥، \"الكامل\" لابن عدي ٣/ ١٩٣، \"ميزان الاعتدال\" للذهبي ٢/ ٦١، \"لسان الميزان\" لابن حجر ٣/ ٤٦٨.\nقلت: هو ضعيف وابن حبان قد يسرف في الجرح.\n(٣) ثابت البناني، ثقة.\n(٤) أنس بن مالك - ﵁ -، صحابى مشهور.\n(٥) في (س)، (أ): والجهاد.\n(٦) في (ح): فما.\n(٧) كتب في (س): مهنت. وفي هامشها: المهنة الخدمة. وفي هامش (ز): منفعة.\n(٨) ساقطة من (ش). وفي (أ): بها.","vol":"6","page":199},{"text":"المجاهدين في سبيل الله\" (١).\nوروى بكر بن عبد الله المزني (٢) عن عمران بن الحصين (٣) قال:\n_________\n(١) [٥٣٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه: روح بن المسيّب، ضعيف.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٦/ ٤٢٠ (٨٧٤٢) من طريق أبي عمرو بن مطر قال: حدثنا إبراهيم بن علي، به.\nورواه البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ١٨٢ (١٤٧٥) وأبو يعلى في \"مسنده\" ٦/ ١٤٠ - ١٤١ (٣٤١٥ - ٣٤١٦)، وابن حبَّان في \"المجروحين\" ١/ ٢٩٥، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ١٤٢ (١٠٤١).\nورواه الطبراني في \"المعجم الأوسط\" ٣/ ١٦٢ - ١٦٣ (٢٨٠٧)، وابن عديّ في \"الكامل\" ٣/ ١٤٤.\nوعزاه ابن حجر في \"المطالب العالية\" ٢/ ١٨٩ (١٦٦٤) إلى أبي بكر بن أبي شيبة في \"مسنده\" من طرق عن روح بن المسيّب به، بنحوه.\nقال البزار: لا نعلم رواه عن ثابت إلا روح وهو بصري مشهور. وبنحوه قال الطبراني، والبيهقي.\nوقال ابن الجوزي: هذا حديث لا يصح، قال ابن حبَّان: روح يروي عن الثقات الموضوعات لا تحل الرواية عنه.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٣٠٤: وفيه روح بن المسيّب وثقه ابن معين، والبزار، وضعفه ابن حبَّان، وابن عديّ.\nوقال البوصيري في \"إتحاف الخيرة\" ٤/ ١٢٣: هذا إسناد فيه مقال.\nوعد الذهبي والحافظ هذا الحديث من مناكير روح.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٦١، \"لسان الميزان\" لابن حجر ٥/ ٤٦٨.\n(٢) بكر بن عبد الله بن عمرو المزني أبو عبد الله البصري، ثقة، ثبت، جليل.\n(٣) صحابي مشهور، أسلم عام خيبر وصحب.","vol":"6","page":200},{"text":"سُئل (١) رسول الله - ﷺ -: هل على النساء جهاد؟ قال: \"نعم جهادهن المغيرة، يجاهدن أنفسهن، فإن (صبرن فهن (٢) مجاهدات، وإن) (٣) صبرن فهن مرابطات، ولهن أجران اثنان\" (٤).\nوقيل: بالطلاق، والرجعة (٥).\n_________\n(١) ساقطة من (ش).\n(٢) ساقطة من (ز).\n(٣) وما بين القوسين ساقط من (ش).\n(٤) لم أجده من حديث عمران بن الحصين، وقد روى البزار في \"البحر الزخار\" ٤/ ٣٠٨ (١٤٩٠)، والدولابي في \"الكنى والأسماء\" ٢/ ١٠٠، وابن الأعرابي في \"المعجم\" ٤/ ١٤١ (٨٢٩)، والطبراني في \"المعجم الكبير\" ١٠/ ٨٧ - ٨٨ (١٠٠٤٠)، وابن عديّ في \"الكامل\" ٦/ ٨٣، والقضاعي في \"مسند الشهاب\" ٢/ ١٦٩ (١١١٧) كلهم من طريق عبيد بن الصباح قال: حدثنا كامل بن العلاء، عن الحكم، عن إبراهيم، عن علقمة، عن عبد الله بن مسعود قال: قال رسول الله - ﷺ -: \"إن الله -﷿- كتب الغيرة على النساء، والجهاد على الرجال، فمن صبر منهن إيمانًا واحتسابًا كان لها مثل أجر الشهداء\" هذا لفظ الطبراني.\nقال أبو حاتم في \"العلل\" ١/ ٣١٣: هذا حديث منكر، وقال مرة أخرى: هذا حديث موضوع.\nوقال العقيلي في \"الضعفاء الكبير\" ٣/ ١١٧: عبيد بن الصباح لا يتابع على حديثه، ولا يعرف إلا به.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٣٢٠: وفيه عبيد بن الصباح ضعفه أبو حاتم، ووثقه البزار، وبقية رجاله ثقات.\n(٥) وهو قول أبي مالك، رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٦٦٣ (١٩٤٩٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٧ (٢٢٠٠)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٩٤ إلى عبد بن حميد.\nوذكره النحاس في \"معاني القرآن\" ١/ ١٩٩.","vol":"6","page":201},{"text":"وقيل: بالشهادة (١)، وقيل: بقوة (الطاعة و) (٢) العبادة. وقال سفيان وزيد بن أسلم: بالإمارة (٣). وقال القتيبي: معناه: وللرجال عليهن درجة، أي: فضيلة في الحق (٤). ﴿وَاللَّهُ عَزِيزٌ حَكِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-601>٢٢٩ </span>- قوله -﷿- (٥): ﴿الطَّلَاقُ مَرَّتَانِ﴾ الآية (٦).\nروى هشام بن عروة، عن أبيه، عن عائشة أن امرأة أتتها، فشكت أن زوجها يطلقها، ويسترجعها يضارها بذلك، وكان الرجل في الجاهلية إذا طلق امرأته، ثمَّ راجعها قبل أن تقضي (٧) عدتها كان له ذلك، وإن طلقها ألف مرة؛ لم يكن (للطلاق عندهم حد، فذكرت ذلك عائشة لرسول الله - ﷺ -؛ فنزلت) (٨) ﴿الطَّلَاقُ مَرَّتَانِ﴾ (٩).\n_________\n(١) \"معالم التنزيل\" للبغوي ١/ ٢٦٩، \"البحر المحيط\" لأبي حيان ٢/ ٢٠١.\n(٢) من (ح)، وانظر. \"البحر المحيط\" لأبي حيان ٢/ ٢٠١.\n(٣) في (ز): بالأمانة.\nقول سفيان: ذكره البغوي في \"معالم التنزيل\" ١/ ٢٦٩، وهو الراوي لخبر زيد بن أسلم الآتي.\nوقول زيد بن أسلم: رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٦٦٣ (١٩٤٩١)، والطبري في \"جامع البيان\" ٢/ ٤٥٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٧ (٢٢٠١)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٤٩٤ إلى وكيع، وعبد ابن حميد.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٧).\n(٥) ساقطة من (ح).\n(٦) ساقطة من (أ).\n(٧) في جميع النسخ: تنقضي.\n(٨) في (أ): فنزل. وما بين القوسين. ساقط من (ش).\n(٩) رواه الترمذي في كتاب الطلاق، باب (١٦) (١١٩٢)، والحاكم في \"المستدرك\" =","vol":"6","page":202},{"text":"(فجعل حدّ الطلاق ثلاثًا) (١)، الطلاق (٢) الثالث، قوله تعالى: ﴿فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾. وقيل للنبي - ﷺ -:\n_________\n= ٢/ ٣٠٧ وقال: صحيح الإسناد، ولم يتكلم أحد في يعقوب بن حميد. وقال الذهبي في \"التلخيص\": قد ضعفه غير واحد، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣٣٣، ٣٦٧ والواحدي في \"أسباب النزول\" (ص ٨١ - ٨٢). وعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٤٠، ٣٤١ إلى ابن مردويه عن هشام بن عروة عن أبيه عن عائشة به، بنحوه.\nورواه مالك في \"الموطأ\" ٢/ ٥٨٨، وعنه الشافعي في \"الأم\" ٥/ ٢٥٨، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٣٣٣، والواحدي في \"أسباب النزول\" (ص ٨١ - ٨٢).\nورواه الترمذي -في الموضع السابق- وابن أبي شيبة في \"مصنفه\" ٦/ ٦٥٢ (١٩٤٤٤)، والطبري في \"جامع البيان\" ٢/ ٤٥٦ كلهم من طريق ابن إدريس.\nورواه الطبري في \"جامع البيان\" ٢/ ٤٥٦ من طريق جرير بن عبد الحميد.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٨ (٢٢٠٦) من طريق عبدة ابن سليمان.\nورواه البيهقي في \"السنن الكبرى\" ٧/ ٤٤٤، وعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٤٠ إلى عبد بن حميد كلاهما من طريق جعفر بن عون كلهم عن هشام بن عروة عن أبيه مرسلًا، بنحوه.\nقال الترمذي عن الحديث المرسل: وهذا أصح وقال البيهقي في \"السنن الكبرى\" ٧/ ٣٣٣: هذا مرسل وهو الصحيح قاله البخاري وغيره.\nوله شاهد من حديث ابن عباس، رواه أبو داود في كتاب الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث (٢١٩٥)، والنسائيُّ في كتاب الطلاق، باب نسخ المراجعة بعد التطليقات الثلاث ٦/ ٢١٢.\n(١) ساقطة من (ح).\n(٢) في (ش)، (ح)، (أ): والطلاق.","vol":"6","page":203},{"text":"الطلاق مرتان فأين الثالثة (١)؟ فقال (٢): ﴿فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ﴾ (٣).\n_________\n(١) في (ح): الثالث. وفي (أ) زيادة: فأنزل الله الثالثة.\n(٢) ساقطة من (أ).\n(٣) رواه أبو داود في \"المراسيل\" (ص ١٨٩) (٢٢٠)، وعبد الرزاق في \"مصنفه\" ٦/ ٣٣٧ (١١٠٩١)، وفي \"تفسير القرآن\" ١/ ٩٣، وسعيد بن منصور في \"السنن\" طبعة الأعظمي ١/ ٣٨٤ (١٤٥٦، ١٤٥٧)، وابن أبي شيبة في \"مصنفه\" ٦/ ٦٥١ - ٦٥٢ (١٩٤٤٣)، والطبري في \"جامع البيان\" ٢/ ٤٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٩ (٢٢١٠)، والحارث بن أبي أسامة في \"مسنده\" انظر \"بغية الباحث\" (ص ١٦٢) (٥٠٢)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٠ (٢٣٩)، والجصاص في \"أحكام القرآن\" ١/ ٣٨٩، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣٤٠، وعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٤٢ إلى عبد بن حميد، وابن مردويه كلهم من طرق عن إسماعيل بن سميع، عن أبي رزين قال: أتى رجل إلى النبي - ﷺ -. . فذكره.\nوهذا حديث مرسل؛ أبو رزين مسعود بن مالك الأسدي تابعي، ثقة.\nوقد رواه الدارقطني في \"السنن\" ٤/ ٤، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣٤٠، والخطيب في \"تاريخ بغداد\" ١٣/ ١٦، وعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٤٢ إلى ابن مردويه كلهم من طريق عبد الواحد بن زياد، عن إسماعيل بن سميع، عن أنس به، بنحوه.\nوقال الدارقطني: كذا قال: عن أنس، والصواب: عن إسماعيل بن سميع، عن أبي رزين، مرسل عن النبي - ﷺ -.\nوروى الدارقطني أيضًا في \"السنن\" ٣/ ٤، وعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٤٢ - ٣٤٣ إلى ابن مردويه كلاهما من طريق قتادة، عن أنس به، بنحوه. لكن قال البيهقي في \"السنن الكبرى\" ٧/ ٣٤٠: وروي عن قتادة عن أنس - ﵁ -، وليس بشيء. =","vol":"6","page":204},{"text":"قال المفسرون: معنى الآية: الطلاق الذي تُمْلَك فيه الرجعة مرتان ﴿فَإِمْسَاكٌ﴾ أي (١): فعليه إمساك بمعروف إذا راجعها في التطليقة (٢) الثانية (٣)، ﴿أَوْ تَسْرِيحٌ بِإِحْسَانٍ﴾ بعدها، ولا يضارها؛ فإن طلقها واحدة أو ثنتين فهو أملك برجعتها (٤) ما دامت في العدة، فإذا انقضت العدة فهي أحق بنفسها، وجاز أن يراجعها عن تراض منهما بنكاح جديد. فإن طلقها الثالثة بانت منه، وكانت (٥) أحق بنفسها، ولا تحل له حتى تنكح زوجًا غيره (٦).\n﴿وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا﴾ في حال الاستبدال والطلاق ﴿مِمَّا آتَيْتُمُوهُنَّ﴾ أعطيتموهن ﴿شَيْئًا﴾ من المهور (٧) وغيرها (٨).\n_________\n= وقال عبد الحق الإشبيلي في \"الأحكام الوسطى\" ٣/ ١٩٥: قد أُسند هذا عن إسماعيل بن سميع، عن أنس، وعن قتادة عن أنس، والمرسل أصح.\nبينما قال ابن القطان في \"بيان الوهم والإيهام\" ٢/ ٣١٦: وعندي أن هذين الحديثين صحيحان.\n(١) ساقطة من (أ).\n(٢) في (ش): الطلقة.\n(٣) ساقطة من (أ).\n(٤) في (ح): لرجعتها.\n(٥) في (ح): وكان.\n(٦) \"جامع البيان\" للطبري ٢/ ٢٥٨ - ٢٦٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٤١٩، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٣٤١ - ٣٤٣.\n(٧) في (ش): من المهور شيئًا.\n(٨) في (أ): المهر وغيره.","vol":"6","page":205},{"text":"ثمَّ استثنى الخُلْع فقال: ﴿إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ﴾ نزلت هذِه الآية في جميلة بنت عبد الله بن أُبيّ (١) وفي (٢) زوجها ثابت بن قيس بن شماس (٣)، وكانت تبغضه بغضًا شديدًا، وكان يحبها حبًا شديدًا، فكان بينهما كلام، فأتت أباها، فشكت إليه زوجها، وقالت: إنه يسيء (٤) إليَّ، ويضربني.\n_________\n(١) جميلة بنت عبد الله بن أُبيّ بن سلول الخزرجية، أخت عبد الله بن عبد الله بن أُبيّ الصحابي، كانت قبل ثابت عند حنظلة بن أبي عامر غسيل الملائكة، ثمَّ تزوجها بعد ثابت مالك بن الدخشم، ثمَّ تزوجها بعده خبيب بن إساف. وقد وقع الخلاف هل المختلعة بنت عبد الله المنافق أو أخته واسمها جميلة أيضًا؟ وقد ذهب ابن سعد، وابن منده إلى أنهما اثنتان، وأن المختلعة هي جميلة بنت عبد الله بن أُبي. وذهب أبو نعيم وابن عبد البر وابن الأثير إلى أنهما واحدة، وأن المختلعة هي جميلة بنت أبي. وقال ابن حجر: بل الصواب أنهما اثنتان، وأن ثابت بن قيس تزوج عمتها، فاختلعت منه، ثمَّ تزوج هذِه -أي: جميلة بنت عبد الله - ففارقها، ولم يقل أحد في الكبرى إنها تزوجت حنظلة ولا مالكًا ولا خبيبًا.\n\"الطبقات الكبرى\" لابن سعد ٨/ ٣٨٢، \"معرفة الصحابة\" لأبي نعيم ٧/ ٣٢٨٦، \"الاستيعاب\" لابن عبد البر ٤/ ١٨٠٢، \"أسد الغابة\" لابن الأثير ٥/ ٤١٦، \"الإصابة\" لابن حجر ٨/ ٣٩، ٨/ ٤٢، \"فتح الباري\" لابن حجر ٦/ ٣٩٨.\n(٢) كذا في (ز) وهو الصواب. وأما في (س) وبقية النسخ: بنت أبي أوفى.\n(٣) ثابت بن قيس بن شماس بن زهير بن مالك الخزرجي الأنصاري أبو محمَّد، وقيل: أبو عبد الرحمن. خطيب الأنصار، شهد أحدًا، وما بعدها، وبشره النبي - ﷺ - بالجنة في قصة شهيرة رواها البخاري. وقال - ﷺ - عنه: \"نعم الرجل ثابت بن قيس\". قتل يوم اليمامة شهيدًا بعد أن أبلى فيها بلاءً حسنًا.\n\"صحيح البخاري\" ٤/ ٢١٧، \"جامع الترمذي\" ٥/ ٦٦٧، \"الاستيعاب\" لابن عبد البر ١/ ٢٠٠، \"أسد الغابة\" لابن الأثير ١/ ٢٢٩، \"الإصابة\" لابن حجر ١/ ٢٠٣.\n(٤) في (أ): أساء.","vol":"6","page":206},{"text":"فقال لها: ارجعي إلى زوجك، فوالله إني لأكره للمرأة أن لا تزال رافعة يديها تشكو زوجها.\nقال: فرجعت إليه الثانية (١)، وبها أثر الضرب فشكت إليه (٢). فقال لها (٣): ارجعي إلى زوجك.\nفلما رأت أن (٤) أباها لا يشكيها أتت رسول الله - ﷺ - (٥)، فشكت إليه (٦) زوجها، وأرته آثار الضرب بها (٧) من ضربه (٨)، وقالت: يا رسول الله، لا أنا ولا هو (٩).\nفأرسل رسول الله (١٠) - ﷺ - إلى ثابت بن قيس، فقال: \"يا ثابت، مالك ولأهلك؟ \".\n_________\n(١) في (أ): الثانية إليه.\n(٢) في (أ) زيادة: زوجها.\n(٣) ساقطة من (أ).\n(٤) ساقطة من (ش).\n(٥) في (أ) زيادة: فقال: ارجعي إلى زوجك.\n(٦) ساقطة من (أ).\n(٧) ساقطة من (أ).\n(٨) في (ش)، (ح): وأرته آثارًا بها من ضربه.\n(٩) في (ح) زيادة: قال.\nيحتمل أن لا الثانية مزيدة، والخبر محذوف بعدهما أي: مجتمعان؛ أي: لا يمكن لنا اجتماع، ويحتمل أنها غير زائدة، وأن خبر كلٍّ محذوف؛ أي لا أنا مجتمعة مع ثابت، ولا ثابت مجتمع معي. \"حاشية السندي على سنن النسائي\" ٦/ ١٦٩.\n(١٠) في (ز): النبي.","vol":"6","page":207},{"text":"قال: والذي بعثك بالحق نبيًا (١) ما على ظهر الأرض أحب إلى منها غيرك. قال لها: \"ما تقولين\". فكرهت أن تكذب على (٢) رسول الله - ﷺ - حين سألها. قالت: صدق يا رسول الله، ولكني قد خشيت أن يهلكني، فأخرجني منه يا رسول الله.\nفقال (٣) ثابت: قد أعطيتها حديقةً لي، فقل لها (٤) فلتردها على، وأنا أُخَلِّي (٥) سبيلها. فقال لها: \"ما تقولين؟ تردين (٦) عليه حديقته، وتملكين (٧) أمرك\". قالت: نعم، وأنا أزيده. قال لها (٨): \"حديقته فقط\". قالت (٩): يا رسول الله. ما كنت أحدثك اليوم حديثا ينزل عليك خلافه غدًا، هو من أكرم الناس حِنَّة (١٠) لزوجته، ولكني أبغضه، فلا أنا ولا هو فقال له النبي (١١) - ﷺ - (١٢): \"خذ\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) من (أ).\n(٣) كررت في (ح).\n(٤) ساقطة من (أ).\n(٥) في (ز): أخل.\n(٦) في (أ): أتردين.\n(٧) في (أ): وتملكي.\n(٨) في جميع النسخ: قال: لا.\n(٩) كذا في جميع النسخ. وأما في (س): قال.\n(١٠) في هامش (س): من ألزم الناس حبًا. وفي (ش)، (أ): محبة. وفي (ح): حثة.\n(١١) في (أ): رسول الله.\n(١٢) في (ش)، (ح)، (أ) زيادة: يا ثابت.","vol":"6","page":208},{"text":"منها ما أعطيتها، وخل سبيلها\"، ففعل ذلك (١).\nفكان أول خلع في الإِسلام، وأنزل الله تعالى: ﴿وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا﴾ (٢).\n_________\n(١) من (أ).\n(٢) رواه البخاري في كتاب الطلاق، باب الخلع وكيف الطلاق فيه (٥٢٧٣، ٥٢٧٧)، والنسائيُّ في كتاب الطلاق، باب ما جاء في الخلع ٦/ ١٦٩، وابن ماجه في كتاب الطلاق، باب المختلعة تأخذ ما أعطاها (٢٠٥٦)، والطبري في \"جامع البيان\" ٢/ ٤٦١، وابن الجارود في \"المنتقى\" (٧٥٠)، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣١٣، والبغويُّ في \"شرح السنة\" ٩/ ١٩٣ (٢٣٤٩). كلهم من طرق عن عكرمة، عن ابن عباس بنحوه. وعند المصنف زيادات سيأتي بيانها. ورواه أبو داود في كتاب الطلاق، باب في الخلع (٢٢٢٩)، والترمذي في كتاب الطلاق، باب ما جاء في الخلع (١١٨٥) مختصرًا.\nوقد ورد أن المختلعة هي: حبيبة بنت سهل الأنصارية.\nفقد روى أبو داود (٢٢٢٧)، وكذلك النسائي ٦/ ١٦٩، ومالك في \"الموطأ\" ٢/ ٥٦٤، والإمام أحمد في \"المسند\" ٦/ ٤٣٣ - ٤٣٤ (٢٧٤٤٤)، وسعيد بن منصور في \"السنن\" ١/ ٣٧٨ - ٣٧٩ (١٤٣٠، ١٤٣١)، والدارميُّ في \"السنن\" (٢٣١٧)، وابن الجارود في \"المنتقى\" (٧٤٩)، وابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ١١٠ (٤٢٨٠) كلهم من طريق يحيى بن سعيد، عن عمرة بنت عبد الرحمن أنها أخبرته، عن حبيبة بنت سهل الأنصارية أنها كانت تحت ثابت ... فذكره بمعناه.\nقال ابن عبد البر: هكذا روى البصريون، أي: إنها جميلة بنت أُبيّ، وخالفهم أهل المدينة، فقالوا: إنها حبيبة بنت سهل الأنصارية. وقال أيضًا: وجائز أن تكون حبيبة هذِه، وجميلة بنت أبي بن سلول اختلعتا من ثابت. \"الاستيعاب\" لابن عبد البر ٤/ ٣٦٤، ٣٧٠ - ٣٧١.\nوقال ابن حجر في \"فتح الباري\" ٦/ ٣٩٩: والذي يظهر أنهما قضيتان وقعتا =","vol":"6","page":209},{"text":"أي (١): يعلما (٢)، وتصديقه قراءة أُبيّ: (إلا أن يَظُنا) (٣).\n_________\n= لامرأتين؛ لشهرة الخبرين، وصحة الطريقين، واختلاف السياقين.\nوقول المصنف: نزلت هذِه الآية في جميلة ... ليس في الروايات السابقة ما يفيد أن هذِه القصة كانت سببًا لنزول الآية؛ لكان روى الطبري في \"جامع البيان\" ٢/ ٤٦٢ من طريق سنيد، عن ابن جريج قال: نزلت هذِه الآية في ثابت بن قيس وفي حبيبة ...\nوقول المصنف: فأتت أباها فشكت .. فلما رأت أن أباها لا يشكيها. لم أجده في المصادر السابقة. وعلق عليه الحافظ في \"العجاب في بيان الأسباب\" ١/ ٥٨٥ بقوله: ويؤكد ما ذكره -أي: الثعلبي- من أنها بنت عبد الله بن أبي لا أخته قوله: إنها شكت إلى أبيها؛ لأنَّ والد عبد الله لم يكن موجودًا إذ ذاك.\nقلت: قول الحافظ هنا يخالف ما رجحه في \"الإصابة\" كما تقدم.\nوقوله: قالت: نعم وأنا أزيده، قال لها: \"حديقته فقط\".\nورد هذا في مرسل عطاء: رواه أبو داود في \"المراسيل\" (ص ١٩٩) (٥٦٨)، وعبد الرزاق في \"مصنفه\" ٦/ ٥٠٢ (١١٨٤٢)، وابن أبي شيبة في \"مصنفه\" ٦/ ٥٠٤ (١٨٧١١)، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣١٤.\nوفي مرسل أبي الزبير: رواه الدارقطني في \"السنن\" ٣/ ٢٥٥، والبيهقيُّ في \"السنن \"الكبرى\" ٧/ ٣١٤.\nوقال ابن حجر: ورجال إسناده ثقات، وقد وقع في بعض طرقه: سمعه أبو الزبير من غير واحد، فإن كان فيهم صحابي، فهو صحيح؛ وإلا فيعتضد بما سبق. \"فتح الباري\" ٩/ ٤٠٢.\n(١) ساقطة من (ش)، (ح).\n(٢) \"مجاز القرآن\" لأبي عبيدة ١/ ٧٤، \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٩١).\n(٣) روى عبد الرزاق في \"مصنفه\" ٦/ ٤٨٤ (١١٧٦٣)، ومن طريقه الطبري في \"جامع البيان\" ٢/ ٤٦٠ عن معمر وأيوب أنهما اطلعا على مصحف أُبيّ، وفيه: (إلا أن يظنا).\nوعزاها إليه الفراء في \"معاني القرآن\" ١/ ١٤٥ - ١٤٦، والكرماني في \"شواذ القراءة\" (٤٠ أ)، وأبو حيان في \"البحر المحيط\" ٢/ ٢٠٧.","vol":"6","page":210},{"text":"قال أبو محجن الثقفي (١):\nفلا تَدْفِنَني بالفلاة (٢) فإنني ... أخاف إذا ما مِتُّ ألاَّ أذوقها\nأي: أعلم. وقرأ أبو جعفر، وحمزة، ويعقوب: (يُخافا) (٣) بضم الياء؛ أي: يُعلم ذلك منهما؛ اعتبارًا بقراءة ابن مسعود: (إلا أن يخافوا) (٤)، واختاره أبو عبيد؛ لقوله تعالى: ﴿فَإِنْ خِفْتُمْ﴾ (٥) قال: فجعل الخوف لغيرهما، ولم يقل: فإن خافا (٦).\n(فذلك قوله: ﴿فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ﴾) (٧) وهو أن تخاف المرأة الفتنة على نفسها، فتعصي الله في أمر زوجها، ويخاف الزوج إذا لم\n_________\n(١) ساقطة من (ش)، (ح)، (أ).\nتقدم تخريجه.\n(٢) في (أ): في الفلاة.\n(٣) \"السبعة\" لابن مجاهد (ص ١٨٢)، \"الكامل في القراءات الخمسين\" للهذلي (١٦٩ أ)، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٠٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٧.\n(٤) عزاها إليه الأعمش، رواه عنه ابن أبي داود في \"المصاحف\" (ص ٥٨)، وعزاها إليه الفراء في \"معاني القرآن\" ١/ ١٤٥، والطبري في \"جامع البيان\" ٢/ ٤٦١، والنحاس في \"إعراب القرآن\" ١/ ٣١٤، والأزهري في \"علل القراءات\" ١/ ٨٠ وعندهم -إلا ابن أبي داود- \"إلا أن تخافوا\"، قال السمين الحلبي في \"الدر المصون\" ٢/ ٤٤٧: وروي عنه أيضًا بياء الغيبة.\n(٥) في هامش (ز) زيادة: أيها الولاة والحكام.\n(٦) \"إعراب القرآن\" للنحاس ١/ ٣١٤.\n(٧) ساقطة من (ش)، (ح)، (أ).","vol":"6","page":211},{"text":"تطعه (١) امرأته أن يعتدي عليها، (فنهى الله سبحانه الرجل) (٢) أن يأخذ (٣) من امرأته شيئًا بغير رضاها، إلا أن يكون النشوز، وسوء الخلق من قبلها، فتقول: والله لا أبر لك قسمًا، ولا أطيع لك أمرًا، ولا أطأ لك مضجعًا، ونحو ذلك؛ فإذا فعلت ذلك فقد حل له (٤) الفدية منها إذا دعته إلى ذلك، ويكره (٥) أن يأخذ منها أكثر مما يعطيها (٦)، ولكنه في الحكم جائز (٧).\nيبين ذلك ما روى الحكم بن عتيبة: أن امرأة نشزت على زوجها في إمرة (٨) عمر بن الخطاب، فوعظها عمر، وأمرها بطاعة زوجها، فأبت، وقالت: لئن رددتني إليه لأقتلن نفسي.\nفأمر (٩) بها، فحبست في اصطبل الدواب في بيت الزبل (١٠) ثلاث\n_________\n(١) في (أ): زوجها إذا لم تكن تطيعه.\n(٢) ساقطة من (أ).\n(٣) في (ح): فنهى الله -﷿- أن يأخذ الرجل.\n(٤) في (ح): لك.\n(٥) في (أ): وتكره له.\n(٦) في (ش)، (ح)، (أ): أعطاها.\n(٧) \"الموطأ\" ٢/ ٥٦٥، \"الأم\" للشافعي ٥/ ٢١١، \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٣/ ٢١٣، \"الكافي في فقه أهل المدينة\" لابن عبد البر ٢/ ٥٩٣، \"تكملة المجموع\" للمطيعي ١٨/ ١٥٠، \"فتح الباري\" لابن حجر ٩/ ٣٩٧، ٤٠٢.\n(٨) في (ح)، (ز)، (أ) وهامش (ش): إمارة.\n(٩) في (أ) زيادة: عمر - ﵁ -.\n(١٠) هو بالكسر: السِّرجين، وبالفتح: مصدر زَبَلْت الأرض؛ إذا أصلحتها بالزِّبْل، =","vol":"6","page":212},{"text":"ليال، ثمَّ دعاها، فقال لها (١): كيف رأيت مكانك؟ فقالت: ما بت ليالي أقر لعيني منها، وما وجدت الراحة منذ (٢) كنت عنده إلا هذِه الليالي.\nفقال (٣): هذا (٤) وأبيكم النشوز، ثمَّ قال لزوجها: اخلعها ولو من قُرْطها (٥)، اخلعها بما دون عِقَاص (٦) رأسها، فلا خير لك فيها (٧).\n_________\n= وزَبَل الأرض والزرع يَزْبِله زَبْلًا سَمَّده. \"النهاية\" ٢/ ٢٩٤، \"لسان العرب\" لابن منظور ٦/ ١٥ (زبل).\n(١) من (أ).\n(٢) في (أ): مذ.\n(٣) في (ز)، (أ) زيادة: عمر.\n(٤) في (أ): هكذا.\n(٥) نوع من حلي الأذن معروف \"لسان العرب\" لابن منظور ١١/ ١١٤ (قرط).\n(٦) وهو ما يربط به شعر الرأس بعد جمعه، وأصل العقص: اللي، وإدخال أطراف الشعر في أصوله. والعقيصة: الظفيرة. \"النهاية\" ٣/ ٢٧٥، \"فتح الباري\" ٩/ ٣٩٧، \"لسان العرب\" لابن منظور ٩/ ٣٢٠ (عقص).\n(٧) رواه سعيد بن منصور في \"السنن\" طبعة حبيب الرحمن ١/ ٣٧٩ (١٤٣٢) عن هشيم قال: أنا أيوب بن أبي مسكين، عن الحكم بن عتيبة به، بنحوه. وليس عنده: هذا وأبيكم النشوز. وهي تخالف ما صح عن عمر -وقد تقدم- أنَّه لم يحلف بأبيه ذاكرًا ولا آثرًا.\nوروى عبد الرزاق في \"مصنفه\" ٦/ ٥٠٥ (١١٨٥١)، وابن أبي شيبة في \"مصنفه\" ٦/ ٥٠٥ (١٨٧٢٥)، والطبري في \"جامع البيان\" ٢/ ٤٧٠، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣١٥، وابن حزم في \"المحلى\" ١٠/ ٢٤٠ كلهم من طريق كثير مولى سمرة. ورواه الطبري في \"جامع البيان\" ٢/ ٤٧٠ من طريق حميد بن عبد الرحمن كلاهما عن عمر، بنحوه. =","vol":"6","page":213},{"text":"فذلك قوله تعالى: ﴿فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ﴾ المرأة نفسها منه.\nقال الفراء: أراد به الزوج دون المرأة، فذكرهما جميعًا لاقترانهما (١). كما قال تعالى (٢): ﴿نَسِيَا حُوتَهُمَا﴾ (٣)، وإنما الناسي فتى موسى دون موسى -﵇-، وقوله (٤): ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ﴾ (٥) وإنما يخرج من الملح دون العذب.\nقال الشاعر (٦):\nفإن تَزْجُرَانِي يا ابن عَفَّان أَنْزَجِرْ (٧) ... وإن تَدَعَاني أَحْم عِرْضًا مُمَنَّعا\nوقال قوم: معناه: فلا جناح عليهما جميعًا، لا جناح على المرأة\n_________\n= وروى ابن أبي شيبة في \"مصنفه\" ٦/ ٥٠٦ (١٨٧٢٦)، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣١٥ كلاهما من طريق عبد الله بن رباح أن عمر قال في المختلعة: تختلع بما دون عقاص رأسها.\n(١) في (س): لافتدائهما.\n(٢) في (ش)، (ح): كقوله. وفي (أ): كما قال الله تعالى.\n(٣) الكهف: ٦١.\n(٤) في (ح): وكقوله.\n(٥) الرحمن: ٢٢.\n(٦) هو سويد بن كراع العكلي. انظر شعره -جمع: حاتم الضامن- ضمن \"شعراء مقلون\" (ص ٦٣)، وورد منسوبًا إليه في \"طبقات الشعراء\" لابن سلام (ص ٧٣)، \"الصاحبي في فقه اللغة\" لابن فارس (ص ٢١٩)، \"سمط اللآلئ\" ٢/ ٩٤٣، \"الإصابة\" لابن حجر ٣/ ١٧٣ وعند بعضهم: وإن تتركاني أَحم.\n(٧) في (ز): ازدجر.","vol":"6","page":214},{"text":"في النشوز إذا خشيت الهلاك والمعصية، ولا فيما افتدت به، (وأعطت من المال؛ لأنها ممنوعة من إتلاف المال بغير حق، ولا على الزوج (١) فيما أخذ (٢) منها) (٣) من المال إذا أعطته طائعة بمرادها (٤).\nوللفقهاء في الخُلْع قولان (٥): أحدهما: أنَّه فسخ بلا طلاق، وهو قول ابن عباس (٦)، وقول الشافعي في القديم بالعراق (٧)، ثمَّ رجع عنه بمصر.\nوالقول الثاني: أن الخلع تطليقة بائنة إلا أن ينوي أكثر منها، وهو قول عثمان بن عفان (٨)،\n_________\n(١) في (ش): الرجل.\n(٢) في (أ). أخذه.\n(٣) ساقطة من (ح).\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٨)، \"جامع البيان\" للطبري ٢/ ٤٧٥ - ٤٧٦، \"إعراب القرآن\" للنحاس ١/ ٣١٥.\n(٥) في (ش): والقولان.\n(٦) رواه عبد الرزاق في \"مصنفه\" ٦/ ٤٨٥ - ٤٨٧ (١١٧٦٥، ١١٧٦٧ - ١١٧٦٨، ١١٧٧٠ - ١١٧٧١)، وسعيد بن منصور في \"السنن\" ١/ ٣٨٤ (١٤٥٥)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٩٢، (١٨٦٤٨)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٧ (٢٤٤)، والجصاص في \"أحكام القرآن\" ١/ ٣٩٦، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣١٦، وابن حزم في \"المحلى\" ١٠/ ٢٣٧، وقال الإمام أحمد: ليس في الباب أصح من حديث ابن عباس. \"الإشراف على مذاهب أهل العلم\" ٣/ ٢١٤.\n(٧) ساقطة من (ح).\n(٨) رواه مالك في \"الموطأ\" رواية أبي مصعب الزهري ١/ ٦٢٠ (١٦١٣)، ورواية =","vol":"6","page":215},{"text":"والقول الجديد من مذهب الشافعي (١) ﵀.\n_________\n= محمَّد بن الحسن الشيباني ٢/ ٥١٧ (٥٦٢)، وعبد الرزاق في \"مصنفه\" ٦/ ٤٨٣ (١١٧٦٠)، وسعيد بن منصور في \"السنن\" ١/ ٣٨٢ (١٤٤٦، ١٤٤٧)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٨٨، ٤٩٢ (١٨٦٢٦، ١٨٦٢٧، ١٨٦٤٥)، والبيهقيُّ في \"السنن الكبرى\"، ٧/ ٣١٦ وابن حزم في \"المحلى\" ١٠/ ٢٣٨، كلهم من طريق هشام بن عروة، عن أبيه، عن جهمان، عن عثمان.\nوقد روى النسائي في كتاب الطلاق، باب عدة المختلعة ٦/ ١٨٦ - ١٨٧، وابن ماجه في كتاب الطلاق، باب عدة المختلعة (٢٠٥٨)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٩٥ (١٨٦٦٥) كلهم عن الربيع بنت معوذ قالت: اختلعت من زوجي، فجئت عثمان، فقال: تمكثي حتى تحيضي حيضة.\nقال الخطابي: هذا أدل شيء على أن الخلع فسخ، وليس بطلاق، وذلك أن الله تعالى قال: ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾ فلو كانت مطلقة لم يقتصر على قرء واحد. \"معالم السنن\" ٢/ ٢٥٦.\nوقال ابن القيم: قال شيخنا -يعني: ابن تيمية- وكيف يصح -يعني: ما رواه جهمان- عن عثمان، وهو لا يرى فيه عدة، وإنما يرى الاستبراء فيه بحيضة، فلو كان عنده طلاقًا لأوجب فيه العدة، وجهمان الراوي لهذِه القصة عن عثمان لا نعرفه بأكثر من أنَّه مولى الأسلميين. \"زاد المعاد\" ٥/ ١٩٨.\n(١) \"مختصر المزني\" ٨/ ٢٩٠.\nوقال الشافعي: وإذا خالع الرجل امرأته، فنوى الطلاق، ولم ينو عددًا منه بعينه، فالخلع تطليقة له يملك فيها الرجعة. . فإن نوى بالخلع اثنتين أو ثلاثًا فهو ما نوى. \"الأم\" ٥/ ٢١٢ - ٢١٣.\nوقال محمَّد بن نصر: وقال الشافعي في آخر قوله: إن الرجل إذا خلع امرأته نوى الخلع طلاقًا، أو سماه، فهو طلاق، فإن كان قد سمى واحدة فهي واحدة بائنة، وإن لم ينو طلاقًا ولا سماه لم تقع الفرقة. \"اختلاف الفقهاء\" للمروزي (ص ١٥٩)، وانظر \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٣/ ٢١٤، و\"تكملة المجموع\" للمطيعي ١٨/ ١٥٧.","vol":"6","page":216},{"text":"قوله تعالى (١): ﴿تِلْكَ حُدُودُ اللَّهِ﴾\nأي (٢): هذِه (٣) أوامر الله (٤) ونواهيه. ﴿فَلَا تَعْتَدُوهَا﴾: فلا تجاوزوها.\n﴿وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-602>٢٣٠ </span>- قوله -﷿- (٥): ﴿فَإِنْ طَلَّقَهَا﴾\nيعني: ثلاثًا ﴿فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ﴾ أي: من بعد تطليقه (٦) الثالثة. و﴿بَعْدُ﴾ رفع على الغاية (٧). ﴿حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ أي (٨): غير المطلق فيجامعها، والنكاح يتناول العقد والوطء جميعًا (٩).\nنزلت (١٠) هذِه الآية في تميمة، وقيل: في (١١) عائشة بنت عبد الرحمن بن عتيك القرظي (١٢)، كانت تحت رِفَاعة بن وهب بن\n_________\n(١) ساقطة من (ش)، (ح)، (أ).\n(٢) من (س).\n(٣) في (ش): هذا.\n(٤) في (أ): أوامره.\n(٥) ساقطة من (ش)، (ح).\n(٦) في (ش)، (ح)، (ز): التطليقة. وفي (أ): الطلقة.\n(٧) \"الدر المصون\" للسمين الحلبي ٢/ ٤٥٣.\n(٨) ساقطة من (أ).\n(٩) ليست في (س)، وانظر \"الرسالة\" للشافعي (ص ١٥٩ - ١٦٠)، \"جامع البيان\" للطبري ٢/ ٤٧٥ - ٤٧٦، \"إعراب القرآن\" للنحاس ١/ ٣١٥.\n(١٠) في (ش): أنزلت.\n(١١) من (ز).\n(١٢) وقع في اسمها اختلاف كثير، قال ابن عبد البر: لا أعلم لها غير قصتها مع رفاعة. وقد روى مالك في \"الموطأ\" عن الزبير بن عبد الرحمن بن الزَّبير: أن اسمها =","vol":"6","page":217},{"text":"عتيك القرظي (١)،\n_________\n= تميمة بنت وهب. وعند ابن إسحاق في \"المغازي\" عن هشام بن عروة، عن أبيه أن امرأة من قريظة يقال لها: تميمة. وروى ابن منده عن قتادة: أن اسمها: تميمة بنت أبي عبيد القرظي. قال ابن حجر: لا تنافي رواية مالك، فلعل اسمه وهب، وكنيته أبو عبيد. وقال أيضًا: واختلف هل هي بفتحها -أي: تَميمة- أو بالتصغير، والثاني أرجح، ووقع مجزومًا به في النكاح لسعيد بن أبي عروبة من روايته عن قتادة. وروى الخطيب، وعزاه ابن حجر إلى أبي نعيم من طريق عبد الرزاق عن ابن عباس: أن اسمها: سهيمة. قال ابن حجر: وكأنه تصحيف. والذي في \"المصنف\" لعبد الرزاق: تميمة؟ ! وروى أبو نعيم وعزاه ابن حجر إلى ابن منده كلاهما من طريق محمَّد بن مروان السدي الصغير، عن الكلبي، عن أبي صالح، عن ابن عباس أن اسمها: أميمة بنت الحارث. قال ابن حجر: وهي واحدة اختلف في التلفظ باسمها والراجح الأول.\nوقال مقاتل بن حيان في \"تفسيره\": نزلت في عائشة بنت عبد الرحمن بن عتيك النضرية، وكانت تحت رفاعة بن وهب بن عتيك النضري. قال أبو موسى المديني: الظاهر أن القصة واحدة. قال الحافظ -بعد ذكر قول مقاتل-: وهذا الحديث إن كان محفوظًا، فالواضح من سياقه أنها قصة أخرى، وأن كلًا من رفاعة القرظي، ورفاعة النضري وقع له مع زوجة له طلاق، فتزوج كلًا منهما عبد الرحمن بن الزبير، فطلقها قبل أن يمسها.\n\"الموطأ\" ٢/ ٥٣١، \"المصنف\" لعبد الرزاق ٦/ ٣٤٨ (١١١٣٤)، \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٢٦٤، ٦/ ٣٢٨١، \"الاستيعاب\" لابن عبد البر ٤/ ١٧٩٨، \"الأنباء المحكمة\" للخطيب (ص ٥٠٥ - ٥٠٧)، \"الغوامض والمبهمات\" لابن بشكوال ٢/ ٦١٧ - ٦٢٠، \"المستفاد من مبهمات المتن والإسناد\" لأبي زرعة العراقي ٢/ ٩١٣، \"أسد الغابة\" لابن الأثير ٧/ ٢٦، ٤٣، ١٩٣، \"الإصابة\" لابن حجر ٨/ ١٧، ٣٤، ١١٦، ١٤٢، \"فتح الباري\" ٩/ ٤٦٤، ٤٦٥.\n(١) ورد في \"الصحيح\": رفاعة القرظي. وروى مالك في \"الموطأ\" عن الزبير بن عبد =","vol":"6","page":218},{"text":"وهو ابن عمها، فطلقها (١) ثلاثًا، فتزوجت بعده عبد الرحمن بن الزَّبِير النضري (٢)، ثمَّ طلقها. فأتت نبي الله (٣) - ﷺ -، فقالت: إني كنت عند رِفَاعة فطلقني، فبت طلاقي، فتزوجت بعده عبد الرحمن بن الزبير،\n_________\n= الرحمن: أن رفاعة بن سَمَوْأل -كذا ضبطه ابن حجر، أو: سِمْوال، كما ضبطه النوويّ- وهو خال صفية بنت حيي أم المؤمنين. وقال مقاتل بن حيان: رفاعة بن وهب بن عتيك النضري. كما تقدم. قال ابن الأثير: فرق بينهما ابن شاهين، والظاهر أنهما واحد. وقال ابن حجر: وظاهر السياقين أنهما اثنان لكن المشكل اتحاد اسم الزوج الثاني: عبد الرحمن بن الزَّبير.\n\"الموطأ\" ٢/ ٥٣١، \"صحيح البخاري\" ٦/ ٢٢٢، \"معرفة الصحابة\" لأبي نعيم ٢/ ١٠٧٩، \"الاستيعاب\" لابن عبد البر ٢/ ٥٠٠، \"أسد الغابة\" لابن الأثير ٢/ ٢٢٨، ٢٣٢، ٢٣٣، \"تهذيب الأسماء واللغات\" للنووي ١/ ١٩١، \"الإصابة\" لابن حجر ٢/ ٢١٠، ٢١٢، \"فتح الباري\" ٩/ ٤٦٤.\n(١) في (ح): فطلقت.\n(٢) في (س): النضيري.\nعبد الرحمن بن الزَّبير بن باطيا -وفي بعض المصادر: باطا- القرظي المدني، وقال ابن منده: هو ابن الزبير بن زيد بن أمية بن زيد الأوسي. قال ابن حجر: فيحتمل أن يكون نسب إلى زيد بالتبني؛ لصنع الجاهلية، وإلا فالزبير بن باطيا معروف في بني قريظة. قال ابن الأثير: واتفقوا على أنَّه هو الذي تزوج المرأة التي طلقها رفاعة.\n\"المؤتلف والمختلف\" للدارقطني ٣/ ١١٣٩، \"معرفة الصحابة\" لأبي نعيم ٤/ ١٨٤٤، \"الإكمال\" لابن ماكولا ٤/ ١٦٦، \"الاستيعاب\" لابن عبد البر ٢/ ٨٣٣، \"أسد الغابة\" لابن الأثير ٣/ ٢٩٢، \"الإصابة\" لابن حجر ٤/ ١٥٩، \"تقريب التهذيب\" لابن حجر (٣٨٦٠).\n(٣) في (ش)، (أ): النبي. وفي (ز): رسول الله.","vol":"6","page":219},{"text":"وإنما (١) معه مثل هُدْبة الثوب (٢)، وإنه طلقني قبل أن يمسني، أفأرجع إلى ابن عمي: زوجي الأول (٣)؟\nفتبسم رسول الله - ﷺ -، وقال: \"أتريدين أن ترجعي إلى رفاعة؟ لا، حتى تذوقي عُسَيْلَتَهُ، ويذوق عسيلتك\".\nقال: وأبو بكر - ﵁ - جالس عند النبي (٤) -ﷺ-، وخالد بن سعيد بن العاص (٥) جالس بباب الحجرة.\nفطفق خالد ينادي: يا (٦) أبا بكر؛ ألا تزجر هذِه عما تجهر به (٧)\n_________\n(١) في (أ) زيادة: أنا.\n(٢) أرادت متاعه أنَّه مثل طرف الثوب الذي لم ينسج؛ مأخوذ من هدب العين في الاسترخاء، وعدم الانتشار.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٤٩، \"شرح صحيح مسلم\" للنووي ١٠/ ٢، \"فتح الباري\" لابن حجر ٩/ ٤٦٥.\n(٣) في (ز): أفأرجع إلى زوجي الأول، يعني: ابن عمها.\n(٤) في (ش): رسول الله.\n(٥) خالد بن سعيد بن العاص بن أمية بن عبد شمس الأموي أبو سعيد.\nمن السابقين الأولين -وقيل: كان رابعًا، أو خامسًا- هاجر إلى الحبشة، وقدم على النبي - ﷺ - بخيبر، وشهد معه الحديبية، وفتح مكة، وحنينًا، والطائف، وتبوك، وبعثه - ﷺ - عاملًا على صدقات اليمن، استشهد يوم مرج الصفر، وقيل: يوم أجنادين في آخر خلافة أبي بكر، أو أول خلافة عمر.\n\"الطبقات الكبرى\" ٤/ ٩٤، \"الاستيعاب\" لابن عبد البر ٢/ ٤٢٠، \"أسد الغابة\" لابن الأثير ٢/ ٨٢، \"الإصابة\" لابن حجر ٢/ ٩١.\n(٦) ليست في (س).\n(٧) ساقطة من (أ).","vol":"6","page":220},{"text":"عند النبي (١) - ﷺ - (٢).\nوالعسيلة: اسم الجماع، وأصلها من (٣) العسل؛ شبّه اللذة (٤) التي ينالها الإنسان في تلك الحال (٥) بالعسل، يقال منه (٦): عَسَلَها يَعْسِلُهَا عَسْلًا، إذا جامعها (٧).\nفلبثت ما شاء الله أن تلبث (٨)، ثمَّ رجعت إلى النبي - ﷺ -، فقالت:\n_________\n(١) في (ش)، (ح): رسول الله.\n(٢) رواه البخاري في كتاب الشهادات، باب شهادة المختبئ (٢٦٣٩)، وفي كتاب الطلاق، باب من أجاز الطلاق الثلاث (٥٢٦٠، ٥٢٦١)، وباب من قال لامرأته: أنت على حرام (٥٢٦٥)، وباب إذا طلقها ثلاثًا، ... (٥٣١٧) وفي كتاب اللباس، باب الإزار المهدب (٥٧٩٢)، وفي باب الثياب الخضر (٥٨٢٥)، وفي كتاب الأدب، باب التبسم والضحك (٦٠٨٤)، ومسلم في كتاب النكاح، باب لا تحل المطلقة ثلاثًا حتى ... (١٤٣٣) من طرق عن عائشة، بنحوه. وقال الحافظ بعد أن أورد ما ذكره الثعلبي: أصل القصة في الصحيحين، وليس في شيء من طرقه أن الآية نزلت فيها، وإنما أوردته تبعًا للثعلبي؛ لاحتمال أن يكون وقعت له رواية. \"العجاب في بيان الأسباب\" لابن حجر ١/ ٥٨٦.\nقلت: ممن قال أن هذِه القصة هي سبب نزول الآية: مقاتل بن حيان -كما سيأتي تخريجه- ومقاتل بن سليمان، انظر \"تفسيره\" ١/ ١١٩.\n(٣) ساقطة من (ش).\n(٤) ساقطة من (ش).\n(٥) في (أ): الحالة.\n(٦) في (ح)، (ز): منها. وفي (أ): فيه.\n(٧) \"غريب الحديث\" للخطابي ١/ ٥٤٦، \"تهذيب اللغة\" للأزهري ٢/ ٩٤ (عسل)، \"الكناية والتعريض\" للثعالبي (ص ٢٣ - ٢٤).\n(٨) في (ش): فلبث ما شاء الله أن يلبث.","vol":"6","page":221},{"text":"إن زوجي كان قد (١) مسني. فقال لها النبي - ﷺ - (٢): \"كذبت بقولك (٣) الأول، فلن (٤) نصدقك (في الآخر) (٥) \".\nفلبثت (٦) حتى قبض رسول الله (٧) - ﷺ -، فأتت أبا بكر، فقالت: يا خليفة رسول الله، أرجع (٨) إلى زوجي الأول، فإن زوجي الآخر (٩) قد (١٠) مسني، وطلقني؟ فقال لها (١١) أبو بكر: قد شهدت رسول الله - ﷺ - حين أتَيْتِهِ، وقال لك ما قال، فلا ترجعي إليه، فلما قبض أبو بكر أتت عمر (بن الخطاب) (١٢) - ﵄ - وقالت له مثل ما قالت لأبي بكر، فقال لها عمر: لئن رجعت إليه لأرجمنك، فإن الله تعالى قد أنزل: ﴿فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ (١٣).\n_________\n(١) ساقطة من (أ).\n(٢) ساقطة من (أ).\n(٣) في (ز): في قولك.\n(٤) في (ز): فلم.\n(٥) ساقطة من (ح).\n(٦) في (أ) زيادة: ما شاء الله.\n(٧) في (ح): النبي.\n(٨) في (أ): أرجعني.\n(٩) في (أ): الأخير.\n(١٠) ساقطة من (ش)، (ح).\n(١١) ساقطة من (أ).\n(١٢) ساقطة من (أ).\n(١٣) لم أجد هذِه الزيادة في شيء من الروايات السابقة ولا في غيرها.\nوقد روى عبد الرزاق في \"مصنفه\" ٦/ ٣٧ (١١١٣٣)، وعنه الإمام أحمد في =","vol":"6","page":222},{"text":"﴿فَإِنْ طَلَّقَهَا﴾ زوجها الثاني، أو مات عنها بعد ما جامعها.\n﴿فَلَا جُنَاحَ عَلَيْهِمَا﴾ يعني: على المرأة المطلقة، وعلى الزوج الأول. ﴿أَنْ يَتَرَاجَعَا﴾ بنكاح جديد، فذكر النكاح بلفظ التراجع. ﴿إِنْ ظَنَّا﴾ إن (١) عَلِمَا. وقيل: رَجَوَا، قالوا: ولا يجوز أن يكون بمعنى العلم؛ لأنَّ أحدًا لا يعلم ما هو كائن إلا الله (٢).\n﴿أَنْ يُقِيمَا حُدُودَ اللَّهِ﴾ يعني: ما بيَّن الله من حق أحدهما (٣) على\n_________\n= \"المسند\" ١/ ٣٦٤ (٣٤٤١) عن ابن جريح قال: أخبرني عطاء الخراساني، عن ابن عباس بنحو حديث عائشة. وزاد: فقعدت، ثمَّ جاءته بعد، فأخبرته أن قد مسها، فمنعها أن ترجع إلى زوجها الأول، ثمَّ قال: اللهم إن كان إن ما به أن يحلها لرفاعة، فلا يتم له نكاحها مرة أخرى. ثمَّ أتت أبا بكر وعمر في خلافتهما فمنعاها.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٦٧: رواه أحمد هكذا، وقوله بنحوه لم يذكر ما يناسبه، ولا أدري على أي شيء عطفه، والله أعلم، ورجاله رجال الصحيح.\nقلت: تقدم في ترجمة عطاء الخراساني أنَّه لم يسمع من ابن عباس.\nوهذِه الزيادة قد ذكرها أيضًا مقاتل بن حيان في تفسيره لهذِه الآية، أخرجه عنه ابن المنذر، وابن شاهين في \"الصحابة\"، وأبو موسى المديني في \"الصحابة\".\nانظر \"أسد الغابة\" لابن الأثير ٢/ ٢٣٣، \"الإصابة\" لابن حجر ٢/ ٤٠٩، \"الدر المنثور\" ١/ ٥٠٥.\n(١) من (أ).\n\"مجاز القرآن\" لأبي عبيدة ١/ ٧٤، \"تفسير غريب القرآن\" لابن قتيبة (ص ٨٨)، \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٨٧).\n(٢) \"جامع البيان\" للطبري ٢/ ٤٧٩.\n(٣) في (ز): إحداهما.","vol":"6","page":223},{"text":"الآخر، ومحل (أن في) (١) قوله: ﴿أَنْ يَتَرَاجَعَا﴾ نصب بنزع حرف الصفة؛ أي: في أن يتراجعا (٢). وفي قوله ﴿أَنْ يُقِيمَا﴾ نصب بوقوع الظن عليه (٣).\nوقال مجاهد: معناه: إن علما أن نكاحهما على غير دُلْسَة (٤). وأراد بالدُّلسة التحليل، وهذا مذهب سفيان (٥)، والأوزاعي (٦)، ومالك (٧)، وأبي (٨) عبيد (٩)،\n_________\n(١) ساقط من (أ).\n(٢) \"معاني القرآن\" للفراء ١/ ١٤٨، \"معاني القرآن\" للزجاج ١/ ٣٠٩، \"إملاء ما من به الرحمن\" للعكبري ١/ ٩٦.\n(٣) \"معاني القرآن\" للفراء ١/ ١٤٨، \"جامع البيان\" للطبري ٢/ ٤٧٩، \"البيان في إعراب غريب القرآن\" لابن الأنباري ١/ ١٥٧.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٤٧٨ - ٤٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٢٣ (٢٢٣٥)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٠٨ إلى عبد بن حميد.\nوالدَّلَس: الظلمة، وفلان لا يُدالِسُ ولا يُوالِس، أي: لا يُخادع، ولا يَغْدر، والمدالسة: المخادعة. \"لسان العرب\" لابن منظور ٤/ ٣٨٧ (دلس).\n(٥) \"اختلاف العلماء\" لمحمد بن نصر المروزي (ص ١٧٤)، \"الإشراف على مذاهب أهل العلم\" ٣/ ١٩٥، \"المغني\" لابن قدامة ١٠/ ٤٩.\n(٦) \"اختلاف العلماء\" (ص ١٧٤).\n(٧) \"الموطأ\" ٢/ ٥٣٢، \"اختلاف العلماء\" للمروزي (ص ١٧٤)، \"الكافي في فقه أهل المدينة\" لابن عبد البر ٢/ ٥٣٣.\n(٨) تحرفت في (أ): أبو.\n(٩) \"اختلاف العلماء\" للمروزي (ص ١٧٤)، \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٣/ ١٩٥.","vol":"6","page":224},{"text":"وأحمد (١)، وإسحاق (٢)، قالوا في الرجل يطلق امرأته ثلاثًا، فتتزوج زوجًا غيره؛ ليحلها (٣) لزوجها (٤) الأول: إن النكاح فاسد.\nوكان الشافعي ﵀ يقول: إذا تزوجها؛ ليحلها فالنكاح ثابت إذا لم يشترط ذلك في عقد النكاح، مثل أن يقول: أنكحك حتى أصيبك، فتحلين لزوجك الأول، فإذا اشترط هذا فالنكاح باطل، وما كان من شرط قبل عقد النكاح فلا (٥) يفسد (٦) النكاح (٧).\nوقال نافع: أتى رجل ابن عمر، فقال: إن رجلًا طلق امرأته ثلاثًا، فانطلق أخ له من غير مؤامرة، فتزوجها؛ ليحلها للأول، فقال: لا إلا بنكاح (٨) رغبة، كنا نعد هذا سِفاحًا على عهد رسول الله - ﷺ - (٩).\n_________\n(١) \"مسائل الإمام أحمد\" رواية صالح ٣/ ١٤٠، \"المغني\" لابن قدامة ١٠/ ٤٩، \"شرح الزركشي على مختصر الخرقي\" ٥/ ٢٣٠.\n(٢) \"اختلاف العلماء\" للمروزي (ص ١٧٤)، \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٣/ ١٩٥.\n(٣) في (ح): ليحللها.\n(٤) ساقطة من (أ)، وفي (ش): للزوج.\n(٥) في (ش): لا.\n(٦) في (أ): يبطل.\n(٧) \"الأم\" للشافعي ٥/ ٨٦.\n(٨) في (أ): لا نكاح إلا نكاح.\n(٩) رواه الطبراني في \"المعجم الأوسط\" ٦/ ٢٢٣ (٦٢٤٦)، ٩/ ٤٨ - ٤٩ (٩١٠٢)، والحاكم في \"المستدرك\" وصححه ٢/ ٢١٧، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٢٠٨. كلهم من طريق محمَّد بن مطرف، عن عمر بن نافع، عن أبيه به، بنحوه. =","vol":"6","page":225},{"text":"وقال رسول الله (١) - ﷺ -: \"لعن الله المحلل والمحلل له\" (٢).\n_________\n= قال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٦٧: وهذِه الصيغة مشعرة بالرفع. وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٦٧: رواه الطبراني ورجاله رجال الصحيح.\nوقد روى عبد الرزاق في \"مصنفه\" ٦/ ٢٦٥ (١٠٧٧٦)، وابن أبي شيبة في \"مصنفه\" ٦/ ٢٢٢ (١٧٢٤٩)، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٢٠٨ من طريق عبد الملك بن المغيرة قال: سئل ابن عمر عن تحليل المرأة لزوجها؟ فقال: ذاك السفاح.\n(١) من (ش). وفي (ز): النبي.\n(٢) ورد هذا الحديث عن جماعة من الصحابة:\nفقد روى الترمذي في كتاب النكاح، باب ما جاء في المحل والمحلل له (١١٢٠)، وقال: حديث حسن صحيح. والنسائيُّ في كتاب الطلاق، باب إحلال المطلقة ثلاثًا وما فيه من التغليظ ٦/ ١٤٩، والدارميُّ في \"السنن\" (٢٣٠٤)، والإمام أحمد في \"مسنده\" ١/ ٤٤٨، ٤٦٢ (٤٢٨٣) (٤٤٠٣)، وابن أبي شيبة في \"مصنفه\" ٦/ ٢٢٢ (١٧٢٥٥)، وأبو يعلى في \"مسنده\" ٩/ ٢٣٧ (٥٣٥٠)، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٢٠٨ كلهم من طريق أبي قيس عبد الرحمن بن ثروان، عن الهزيل بن شرحبيل، عن عبد الله بن مسعود به، بنحوه مرفوعًا.\nقال ابن حجر في \"التلخيص الحبير\" ٣/ ١٧٠: وصححه ابن القطان، وابن دقيق العيد على شرط البخاري.\nوصحح أيضًا ابن القيم إسناده في \"إغاثة اللهفان من مصائد الشيطان\" (ص ٢٧١). وروى الترمذي في \"العلل الكبير\" ١/ ٤٣٧، والإمام أحمد في \"مسنده\" ٢/ ٣٢٣ (٨٢٨٧)، وابن أبي شيبة في \"مصنفه\" ٦/ ٢٢٣ (١٧٢٥٩)، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ١٦٧، (١٤٤٢) وابن الجارود في \"المنتقى\" (٦٨٤)، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٢٠٨. وعزاه الزيلعي في \"نصب الراية\" ٣/ ٢٤٠ إلى إسحاق بن راهويه وأبي يعلى، كلهم من طريق عبد الله بن جعفر =","vol":"6","page":226},{"text":"[٥٣٦] أخبرني الحسين بن محمَّد بن الحسين (بن عبد الله) (١)، قال: نا أحمد بن جعفر بن حمدان (٢) (بن عبد الله) (٣)، قال: نا جعفر بن محمَّد الفريابي (٤)، قال: نا (٥) العباس المعروف بابن فريق (٦)، قال: نا أبو صالح (٧)، قال:\n_________\n= المخرمي، عن عثمان بن محمَّد، عن سعيد المقبري، عن أبي هريرة به، بنحوه مرفوعًا.\nقال البخاري: هو حديث حسن، وعبد الله بن جعفر المخرمي صدوق، ثقة، وعثمان بن محمَّد الأخنسي ثقة، وكنت أظن أن عثمان لم يسمع من سعيد المقبري. \"العلل الكبير\" ١/ ٤٣٧، وقال الزيلعي في أيضًا في \"نصب الراية\" ٣/ ٢٤٠: الحديث صحيح.\nوقال ابن القيم في \"إغاثة اللهفان في مصائد الشيطان\" (ص ٢٧١): رواه الإمام أحمد بإسناد رجاله كلهم ثقات وثقهم ابن معين وغيره. .\nوقال شيخ الإِسلام ابن تيمية في \"بيان الدليل على بطلان التحليل\" (ص ٣٩٦): وإسناده جيد.\nوسيأتي حديث عقبة بن عامر. وانظر للأحاديث الأخرى \"نصب الراية\" للزيلعي ٣/ ٢٣٨ - ٢٤٠، \"التلخيص الحبير\" لابن حجر ٣/ ١٧٠.\n(١) ساقطة من (ش)، (أ).\nوهو: الحسين بن محمَّد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٢) في (أ): عبدان.\n(٣) ساقطة من (أ).\nوهو: أحمد بن جعفر بن حمدان أبو بكر القطيعي، ثقة، خلط في آخر عمره.\n(٤) جعفر بن محمَّد الفريابي، ثقة، حجة.\n(٥) في (ش)، (ح)، (ز): حدثني.\n(٦) في (ح): رزيق. وهو: العباس المعروف بابن فريق. لم أظفر له بترجمة.\n(٧) عبد الله بن صالح أبو صالح كاتب الليث، صدوق، كثير الغلط، ثبت في كتابه.","vol":"6","page":227},{"text":"حدثني الليث بن سعد (١)، عن مِشْرح (٢) بن هَاعَان (٣)، عن عقبة بن عامر (٤) قال: قال رسول الله - ﷺ -: \"ألا أدلكم على التيس المستعار؟ \" قالوا: بلى يا رسول الله. قال: \"المحلل (٥) والمحلل له\" (٦).\n_________\n(١) الليث بن سعد، ثقة ثبت.\n(٢) في (س)، (أ): مسرح. وفي (ش): مسرع.\n(٣) في (س): ماهان. وفي (ش): هلعان.\nوهو: مِشْرَح بن هَاعَان المعافري أبو مصعب المصري، قال يحيى بن معين، والعجلي: ثقة. وذكره ابن حبَّان في \"الثقات\"، وقال: يخطئ ويخالف.\nوقال ابن عدي: أرجو أنَّه لا بأس به. وقال عثمان الدرامي: ومشرح ليس بذاك، وهو صدوق. وقال الإمام أحمد: معروف. وذكره ابن حبَّان في \"المجروحين\" وقال: يروي عن عقبة بن عامر أحاديث مناكير لا يتابع عليها، والصواب في أمره ترك ما انفرد من الروايات والاعتبار بما وافق الثقات. وقال ابن القطان: ثقة. وقال الذهبي: صدوق. وقال ابن حجر: مقبول. قال ابن يونس: توفي قريبًا من سنة عشرين ومائة. وقيل: سنة ثمان وعشرين ومائة.\n\"تاريخ يحيى بن معين\" رواية الدارمي (ص ٢٠٤)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٣١، \"الثقات\" لابن حبَّان ٥/ ٤٥٢، \"المجروحين\" لابن حبَّان ٣/ ٢٨، \"بيان الوهم والإيهام\" لابن القطان ٣/ ٥٠٤، \"ميزان الاعتدال\" للذهبي ٤/ ١١٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٨١، \"تقريب التهذيب\" لابن حجر (٦٦٧٩).\n(٤) صحابي مشهور.\n(٥) في (ش)، (ح): هو المحلل. وفي هامش (أ) زيادة: لعن الله المحلل. وهي زيادة صحيحة وردت في جميع مصادر التخريج الآتية.\n(٦) [٥٣٦] الحكم على الإسناد:\nفي إسناده: عبد الله بن صالح صدوق كثير الغلط، والعباس لم أظفر له بترجمة، لكن روي الحديث من طرق صحيحة عن أبي صالح، وعثمان بن صالح كلاهما عن الليث. =","vol":"6","page":228},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nقال شيخ الإِسلام ابن تيمية في \"بيان الدليل في بطلان التحليل\" (ص ٣٩٨): رويناه من حديث أبي بكر القطيعي: أحمد بن جعفر بن حمدان قال: حدثنا جعفر ابن محمَّد الفريابي قال: حدثني العباس -المعروف بابن فريق- عن أبي صالح: عبد الله بن صالح قال: حدثني الليث به. فذكره. وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٣٦٥.\nورواه الطبراني في \"المعجم الكبير\" ١٧/ ٢٩٩ (٨٢٥) عن مطلب بن شعيب.\nورواه الدارقطني في \"السنن\" ٣/ ٢٥١، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ١٥٨ (١٠٧٢) من طريق إبراهيم بن الهيثم.\nورواه الحاكم في \"المستدرك\" وصححه ٢/ ٢١٧، وعنه البيهقي في \"السنن الكبرى\" ٧/ ٢٠٨ من طريق الفضل بن محمَّد الشعراني، كلهم عن أبي صالح، به.\nورواه ابن ماجه في كتاب النكاح، باب المحلل والمحلل له (١٩٣٦)، والحاكم في \"المستدرك\" ٢/ ٢١٧ من طريق يحيى بن عثمان بن صالح. ورواه الروياني في \"مسنده\" ١/ ١٧٥ (٢٢٦)، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٢٠٨ كلاهما من طريق محمَّد بن إسحاق كلاهما عن عثمان بن صالح السهمي، عن الليث بن سعد به، بنحوه. وعندهم تصريح الليث بالسماع من مِشْرَح.\nقال البخاري: ما أرى الليث سمعه من مشرح بن هاعان. \"العلل الكبير\" للترمذي ١/ ٤٣٨.\nوقال ابن أبي حاتم في \"العلل\" ١/ ٤١١: وذكرت هذا الحديث ليحيى بن عبد الله ابن بكير، وأخبرته برواية عبد الله بن صالح، وعثمان بن صالح، فأنكر ذلك إنكارًا شديدًا، وقال: لم يسمع الليث من مشرح شيئًا، وإنما حدثني الليث بن سعد بهذا الحديث عن سليمان بن عبد الرحمن أن رسول الله - ﷺ - ... .\nوقال الزيلعي في \"نصب الراية\" ٣/ ٢٣٩ - ٢٤٠: قلت: قوله في الإسناد: قال لي أبو مصعب. يرد ذلك ... فالحديث صحيح من عند ابن ماجه، فإن شيخ ابن ماجه يحيى بن عثمان، ذكره ابن يونس في \"تاريخ المصريين\" وأثنى عليه بعلم، =","vol":"6","page":229},{"text":"[٥٣٧] وأخبرنا الحسين (١)، قال: أنا أحمد بن جعفر بن حمدان (٢)، قال: نا الفريابي (٣)، قال: نا مِنْجاب بن الحارث (٤)، قال: نا ابن مسهر (٥)،\n_________\n= وضبط، وأبوه عثمان بن صالح ثقة أخرج له البخاري ... والعلة التي ذكرها ابن أبي حاتم لم يعرج عليها ابن القطان ولا غيره. وقال عبد الحق الإشبيلي في \"الأحكام الوسطي\" ٣/ ١٥٧: إسناده حسن.\nوقال شيخ الإِسلام ابن تيمية في \"بيان الدليل على بطلان التحليل\" (ص ٣٩٩): فثبت أن هذا الحديث جيد، وإسناده حسن.\nوقال ابن القيم في \"إغاثة اللهفان من مصائد الشيطان\" (ص ٢٧٢): رواه ابن ماجه بإسناد رجاله كلهم موثقون لم يجرح واحد منهم. وللجزء الأخير من الحديث شواهد كثيرة تقدم بعضها قريبًا.\n(١) الحسين بن محمَّد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٢) من (ش).\nوهو: أحمد بن جعفر بن حمدان أبو بكر القطيعي، ثقة، خلط في آخر عمره.\n(٣) جعفر بن محمَّد الفريابي، ثقة، حجة.\n(٤) مِنْجاب بن الحارث بن عبد الرحمن التميمي، أبو محمَّد الكوفي.\nثقة. توفي سنة (٢٣١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٤٣، \"تهذيب التهذيب\" لابن حجر ٤/ ١٥٢، \"تقريب التهذيب\" لابن حجر (٦٨٨٢).\n(٥) علي بن مسهر القرشي أبو الحسن الكوفي، ثقة، له غرائب بعد أن أضر، قال الإمام أحمد: أما علي بن مسهر فلا أدري كيف أقول، ثمَّ قال: كان قد ذهب بصره، وكان يحدثهم من حفظه. وبنحوه قال ابن سعد. وقال ابن نمير: كان على قد دفن كتبه. وقال الذهبي: ثقة، توفي سنة (١٨٩ هـ).\n\"الطبقات الكبرى\" لابن سعد ٦/ ٣٨٨، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٠٤، \"الضعفاء الكبير\" للعقيلي ٣/ ٢٥١، \"الكاشف\" للذهبي (٣٩٦٧)، =","vol":"6","page":230},{"text":"عن الأعمش (١)، عن المسيّب بن رافع (٢)، عن قبيصة بن جابر الأسدي (٣) قال: سمعت عمر بن الخطاب يخطب، وهو (٤) على المنبر يقول (٥): والله لا أوتى بمحل ولا بمحلل له إلا رجمتهما (٦).\n_________\n= \"تهذيب التهذيب\" لابن حجر ٣/ ١٩٣، \"تقريب التهذيب\" لابن حجر (٤٨٠٠). قلت: وثقه مطلقًا كثيرون، ولم يذكر الإمام أحمد، وابن سعد، وابن نمير أن عليًّا قد أخطأ حينما حدث بعد ذهاب بصره، ولم أجد في مصادر ترجمته -السابقة وغيرها- حديثًا أنكر عليه.\n(١) سليمان بن مهران الأعمش، ثقة، مدلس.\n(٢) في (أ): عن نافع.\nوهو: المُسَيِّب بن رافع الأعمى الأسدي الكاهلي، أبو العلاء الكوفي، ثقة، توفي سنة (١٠٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٣٩، \"جامع التحصيل\" للعلائي (ص ٢٨٠)، \"تهذيب التهذيب\" لابن حجر ٤/ ٨٠، \"تقريب التهذيب\" لابن حجر (٦٦٧٥).\n(٣) قبيصة بن جابر بن وهب بن مالك الأسدي، أبو العلاء الكوفي، ثقة، مخضرم، توفي سنة (٦٩ هـ).\n\"الطبقات الكبرى\" لابن حجر ٦/ ١٤٥، \"تذكرة الطالب المعلم\" لسبط بن العجمي (ص ٨٧)، \"الإصابة\" لابن حجر ٥/ ٢٧٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٢٥، \"تقريب التهذيب\" لابن حجر (٥٥١٠).\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ش)، (ح)، (أ).\n(٦) [٥٣٧] الحكم على الإسناد:\nإسناده ضعيف؛ فيه الأعمش مدلس وقد عنعن.\nالتخريج:\nرواه عبد الرزاق في \"مصنفه\" ٦/ ٢٦٥ (١٠٧٧٧) عن الثوري ومعمر. ورواه سعيد =","vol":"6","page":231},{"text":"﴿وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا﴾ روى المفضل (١) وأبان (٢) عن عاصم\n_________\n= ابن منصور في \"السنن\" ٢/ ٧٥ (١٩٩٣)، وابن أبي شيبة في \"مصنفه\" ٦/ ٢٢١ (١٧٢٤٧)، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٢٠٨ من طريق سعدان بن نصر كلهم عن أبي معاوية. ورواه سعيد بن منصور في \"السنن\" ٢/ ٧٥ (١٩٩٢) عن جرير بن عبد الحميد. كلهم عن الأعمش به، بنحوه.\nوعزاه ابن القيم في \"إغاثة اللهفان من مصائد الشيطان\" (ص ٢٧٣) إلى \"سنن الأثرم\" و\"الأوسط\" لابن المنذر. وقال: هو صحيح عن عمر. وعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٦٧ إلى الجوزجاني، وحرب الكرماني.\n(١) المفضل بن محمَّد بن يعلي بن عامر الضبي، أبو عبد الرحمن الكوفي.\nقال الخطيب: وكان علامة، راوية للآداب، والأخبار، وأيام العرب، موثقًا في روايته. وقال أبو حاتم السجستاني: ثقة في الأشعار غير ثقة في الحروف. وقال أبو حاتم الرازي: متروك الحديث، متروك القراءة. توفي سنة (١٦٨ هـ). بينما ذهب الأستاذ عبد السلام هارون إلى أنَّه توفي سنة (١٧٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣١٨، \"تاريخ بغداد\" للخطيب ١٣/ ١٢١، \"إنباه الرواة\" للقفطي ٣/ ٢٩٨، \"معرفة القراء الكبار\" للذهبي ١/ ١٣١، \"غاية النهاية\" لابن الجزري ٢/ ٣٠٧، \"لسان الميزان\" لابن حجر ٦/ ٨١، مقدمة \"المفضليات\" (ص ٢٤ - ٢٦).\n(٢) زيادة من جميع النسخ، وفي الرواة عن عاصم اثنان يقال لهما: أبان.\nالأول: أبان بن يزيد العطار، وستأتي ترجمته. والآخر: أبان بن تغلب الربعي أبو سعد -ويقال: أبو أميمة الكوفي- قرأ على عاصم، وهو أحد الذين ختموا على الأعمش، ثقة تكلم فيه للتشيع، قال الذهبي: فلنا صدقه، وعليه بدعته. . ولم يكن أبان بن تغلب يعرض للشيخين أصلًا؛ بل قد يعتقد عليًّا أفضل منهما. توفي سنة (١٤١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٩٦، \"ميزان الاعتدال\" للذهبي ١/ ٥، \"غاية النهاية\" لابن الجزري ١/ ٤، \"تهذيب التهذيب\" لابن حجر ١/ ٥٣، \"تقريب التهذيب\" لابن حجر (١٣٦).","vol":"6","page":232},{"text":"بالنون (١). ﴿لِقَوْمٍ يَعْلَمُونَ﴾.\n_________\n(١) عزاها إلى المفضل: ابن مجاهد في \"السبعة\" (ص ١٨٣)، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢١)، والأزهري في \"علل القراءات\" ١/ ٨١، والهذلي في \"الكامل في القراءات الخمسين\" (١٦٩/أ).\nوعزاها إلى أبان: الهذلي في \"الكامل في القراءات الخمسين\" (١٦٩ أ).","vol":"6","page":233},{"text":"<span data-type=\"title\" id=toc-603>٢٣١ </span>- (قوله ﷿) (١): ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ﴾ الآية،\nنزلت في رجل من الأنصار يدعى ثابت بن يسار (٢) طلق امرأته حتى إذا (٣) انقضت عدتها إلا يومين أو ثلاثة، وكادت تبين منه راجعها، ثمَّ طلقها. ففعل ذلك بها (٤)، حتى مضت لها تسعة (٥) أشهر مضارة (٦) لها بذلك، ولم يكن الطلاق (٧) يومئذ محصورًا (٨)، فكان الرجل إذا أراد أن يضار امرأته طلقها، ثمَّ تركها حتى تحيض الحيضة الثالثة، ثمَّ راجعها، ثمَّ طلقها (٩)، فتطويله عليها هو (١٠) الضرار؛ فأنزل الله تعالى: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ﴾ (١١) أي: أشرفن على أن يَبِنَّ بانقضاء العدة، ولم يُرد\n_________\n(١) ساقطة من (ح).\n(٢) ثابت بن يسار الأنصاري ذكره الحافظ، ولم يورد في ترجمته إلا قول السدي أن قوله تعالى: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ﴾ [البقرة: ٢٣١] قد نزل فيه. \"الإصابة\" لابن حجر ١/ ٢٠٥.\n(٣) ساقطة من (ح).\n(٤) في (ش)، (ح)، (ز): بها ذلك.\n(٥) في (أ): سبعة.\n(٦) في (أ): مضارًّا.\n(٧) في (أ): لها طلاق.\n(٨) في (ح): محظورًا.\n(٩) في (ش)، (ح) زيادة: ثمَّ راجعها ثمَّ طلقها.\n(١٠) في (أ): هذا هو.\n(١١) رواه الطبري في \"جامع البيان\" ٢/ ٤٨١، وعزاه ابن حجر في \"الإصابة\" ١/ ٢٠٥، والسيوطي في \"الدر المنثور\" ١/ ٥٠٨ إلى ابن المنذر، كلاهما عن =","vol":"6","page":234},{"text":"إذا انقضت عدتها (١)، لأنها إذا انقضت عدتها (٢) لم يكن للزوج إمساكها، فالبلوغ ها هنا بلوغ مقاربة (٣). وقوله بعد هذا: ﴿فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ﴾ بلوغ انقضاء وانتهاء، والبلوغ يتناول المعنيين جميعًا يقال: بلغتُ المدينة؛ إذا قاربتُ (٤) إلى حدها (٥)، وإذا دخلتُها (٦). ﴿فَأَمْسِكُوهُنَّ﴾ أي: راجعوهن ﴿بِمَعْرُوفٍ﴾ (قال محمَّد بن جرير: بمعروف) (٧) أي: بإشهاد على الرجعة، (وعَقْدٍ لها) (٨) دون الرجعة\n_________\n= السدي قال: نزلت في رجل من الأنصار يقال له: ثابت بن يسار فذكره بنحوه. وروى الطبري في \"جامع البيان\" ٢/ ٤٨٠ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٢٥ (٢٢٤٥) من طريق عطية العوفي عن ابن عباس به بنحوه دون ذكر اسم الرجل.\nوروى مالك في \"الموطأ\" ٢/ ٥٨٨، ومن طريقه رواه الطبري في \"جامع البيان\" ٢/ ٤٨١، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٠٨ إلى ابن المنذر.\nعن ثور بن زيد الديلي فذكر نحوه، دون ذكر اسم الرجل.\nوذكر نحوه مقاتل بن سليمان في \"تفسيره\" ١/ ١١٩ لكن وقع فيه اسم الرجل: ثابت بن ياسر الأنصاري.\n(١) في (ح)، (أ): عدتهن.\n(٢) في (ح): عدتهن.\n(٣) \"معاني القرآن الكريم\" للنحاس ١/ ٢٠٨، \"النكت والعيون\" للماوردي ١/ ٢٩٦، \"تفسير القرآن\" للسمعاني ٢/ ٣٣٣، قال القرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٥٥: معنى بلغن: قاربن بإجماع العلماء.\n(٤) في (ش)، (ح): صار. وفي (ز): قارب.\n(٥) في (أ): دخولها.\n(٦) في (ش)، (ح): دخلها.\n(٧) ساقطة من (ح).\n(٨) في (س): وعَقْدَتها. وفي (ز): وعقد بها، وفي (أ): وعقد لما.","vol":"6","page":235},{"text":"بالوطء (١).\n﴿أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ﴾ أي: اتركوهن حتى تنقضي عدتهن، ويكُنَّ أملك بأنفسهن (٢) ﴿وَلَا تُمْسِكُوهُنَّ ضِرَارًا﴾ مضارة، وأنتم لا حاجة بكم إليهن ﴿لِتَعْتَدُوا﴾ عليهن (٣) بتطويل العدة. ﴿وَمَنْ يَفْعَلْ ذَلِكَ﴾ الاعتداء ﴿فَقَدْ ظَلَمَ نَفْسَهُ﴾ ضرها بمخالفة أمر الله.\n[٥٣٨] أخبرني (أبو عبد الله الحسين بن (٤) محمَّد) (٥) بن فنجويه (٦) (بقراءتي عليه) (٧) قال: نا أبو القاسم عبد الله بن الحسن (٨) بن سليمان (٩) النخاس (١٠) المقرئ، قال: نا الحسن (١١) بن الطيب (١٢)،\n_________\n(١) \"تفسيره\" ٥/ ٧.\n(٢) \"معاني القرآن\" للزجاج ١/ ٣٠٩.\n(٣) ساقطة من (ش).\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ش).\n(٦) الحسين بن محمَّد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٧) ساقطة من (ش). وفي (ح)، (ز)، (أ) زيادة: في داري.\n(٨) في (ش): المحسن. وفي (أ): الحسين.\n(٩) في (ح): سلمان.\n(١٠) في (س): النحاسي، وغير واضحة في (ز). وفي (أ): النجاشي.\nوهو: عبد الله بن الحسن بن سليمان بن النخاس أبو القاسم البغدادي، قال الخطيب: كان ثقة. وقال أبو الحسن بن الفرات: قلما رأيت في الشيوخ مثله. ولد سنة (٢٩٠ هـ)، وتوفي سنة (٣٦٨ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ٤٣٨، \"تاريخ الإِسلام\" للذهبي ٢٦/ ٣٩٨، \"غاية النهاية\" لابن الجزري ١/ ٤١٤.\n(١١) في (ز)، (أ): الحسين.\n(١٢) في (أ): الخطيب.","vol":"6","page":236},{"text":"قال: نا سعيد بن أبي الربيع السمان (١) البصري (٢)، قال: نا عنبسة بن سعيد (٣)، قال: نا فرقد السبخي (٤)، عن مرة الطيب (٥)، عن أبي بكر\n_________\n= وهو: الحسن بن الطيب بن حمزة بن حماد المعروف بالشجاعي، أبو علي البلخي، قال ابن زيدون ومسلمة بن القاسم: ثقة. وقال الإسماعيلي: نحن سمعنا منه قديمًا، وكان إذ ذاك مستورًا. وقال ابن عدي: كان له عم يقال له: الحسن بن شجاع، فادعى كتبه حيث وافق اسمه اسمه ... وقد حدث بأحاديث سرقها. وقال الدارقطني: لا يساوي شيئًا؛ لأنه حدث بما لم يسمع. وقال البرقاني: ذاهب الحديث. وقال مطين الحضرمي: كذاب. توفي سنة (٣٠٧ هـ)، قال الذهبي: كان من أبناء السبعين.\n\"الكامل\" لابن عدي ٢/ ٣٤٤، \"سؤالات حمزة السهمي للدارقطني\" (ص ١٩٤)، \"تاريخ بغداد\" للخطيب ٧/ ٣٣٣، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٦٠، \"المغني في الضعفاء\" للذهبي ١/ ١٦١، \"لسان الميزان\" لابن حجر ٢/ ٢١٥.\n(١) في هامش (س)، (ز): السمسار. وفي (ح): السلماني.\n(٢) سعيد بن أبي الربيع: اسمه أشعث بن سعيد السمان أبو بكر البصري، ذكره ابن حبَّان في \"الثقات\" وقال: يروي عن أبيه، حدثنا عنه الحسن بن سفيان وأبو يعلى، يعتبر حديثه من غير روايته عن أبيه. وقال الإمام أحمد: ما أراه إلا صدوقًا. \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٥، \"الثقات\" لابن حبَّان ٨/ ٢٦٨.\n(٣) عنبسة بن سعيد القطان الواسطي أو البصري، ضعيف، لم يصح أن أبا داود روى عنه. من السابعة.\n\"الكامل\" لابن عدي ٥/ ٢٦٤، \"تهذيب الكمال\" للمزي ٢٢/ ٤١١، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٣١، \"تقريب التهذيب\" لابن حجر (٥٢٠٤).\n(٤) فرقد السبخي، صدوق كثير الخطأ، لين الحديث.\n(٥) مُرَّة بن شراحيل الهَمْدَاني أبو إسماعيل الكوفي.\nثقة، عابد، يعرف بمرة الطيب، ومرة الخير؛ لقب بذلك لعبادته. قال البزار: روايته عن أبي بكر مرسلة لم يدركه وبنحوه قال العلائي. وقال أبو حاتم وأبو زرعة =","vol":"6","page":237},{"text":"الصديق - ﵁ - قال: قال رسول الله - ﷺ -: \"ملعون من ضار مسلمًا أو مَاكَرَه\" (١).\n_________\n= أيضًا: روايته عن عمر مرسلة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٦٦، \"المراسيل\" لابن أبي حاتم (ص ١٦٤)، \"حلية الأولياء\" لأبي نعيم ٤/ ١٦١، \"جامع التحصيل\" للعلائي (ص ٢٧٦)، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٨، \"تقريب التهذيب\" لابن حجر (٦٥٦٢).\n(١) [٥٣٨] الحكم على الإسناد:\nإسناده ضعيف جدًا؛ فيه الحسن بن الطيب قال الدارقطني: لا يساوي شيئًا، وعنبسة ضعيف، وفرقد صدوق كثير الخطأ، ومرة الطيب لم يسمع من أبي بكر، وله طرق أخرى لا تصح.\nالتخريج:\nرواه ابن عدي في \"الكامل\" ٦/ ٢٧، والخطيب في \"تاريخ بغداد\" ١/ ٣٤٣ من طريق أبي الحسن: محمَّد بن أحمد بن جابر كلاهما عن الحسن بن الطيب به. ورواه ابن عدي -في الموضع السابق- وأبو نعيم في \"حلية الأولياء\" ٤/ ١٦٤ من طريق الحسن بن سفيان قال: حدثنا أبو بكر بن أبي الربيع السمان به، بنحوه. ورواه أبو نعيم في \"حلية الأولياء\" ٤/ ١٦٤ من طريق محمَّد بن أشعث: أبو بكر الزهراني قال: حدثنا عنبسة به، بنحوه.\nورواه الترمذي في كتاب البر والصلة، باب ما جاء في الخيانة والغش (١٩٤١) وقال: حديث غريب. وأبو بكر المروزي في \"مسند أبي بكر الصديق\" (ص ١٤٠) (١٠٠) والخرائطي في \"مكارم الأخلاق\" ١/ ٤٢٥ (٤٢٣) - وسقط منه: عن أبي بكر - وابن أبي حاتم في \"العلل\" ٢/ ٢٨٧، وأبو نعيم في \"حلية الأولياء\" ٣/ ٤٩ من طرق عن فرقد به.\nوفيه: عثمان بن مقسم البري ضعيف الحديث.\nوقال المناوي في \"فيض القدير\" ٦/ ٦: وقال الترمذي: غريب، ولم يبين لم لا يصح؛ وذلك لأنَّ فيه فرقدًا السبخي، وهو وإن كان صالحًا حديثه منكر، قاله =","vol":"6","page":238},{"text":"قوله -﷿-: ﴿وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا﴾.\n_________\n= البخاري، وساقه في \"الميزان\" من مناكيره، وفيه أبو سلمة الكندي [عثمان بن مقسم] قال ابن معين: ليس بشيء، وقال البخاري: تركوه.\nورواه أبو بكر المروزي في \"مسند أبي بكر الصديق\" (١٤٠ - ١٤١) (٩٩، ١٠٢)، وأبو يعلى في \"مسنده\" ١/ ٩٦ (٩٦) -وسقط منه: عن جابر، ومن الطبعة الأخرى ١/ ٨١ (٩١) - والطبراني في \"المعجم الأوسط\" ٩/ ١٢٤ (٩٣١٢)، وأبو نعيم في \"حلية الأولياء\" ٤/ ١٦٤ والبيهقي في \"شعب الإيمان\" ٦/ ٣٧٦ (٨٥٨٠) كلهم من طريق جابر الجعفي، عن الشعبي، عن مرة عن أبي بكر مرفوعًا به، وفي أوله زيادة.\nوجابر الجعفي ضعيف، تقدم، ومرة لم يسمع من أبي بكر كما تقدم أيضًا.\nورواه الإسماعيلي في \"معجم شيوخه\" ١/ ٤٦٣ (١١٧)، ومن طريقه رواه البيهقي في \"شعب الإيمان\" ٦/ ٣٧٦ (٨٥٨١)، والخطيب في \"تاريخ بغداد\" ١/ ٤٠٣ من طريق آخر عن جابر الجعفي، عن عامر، عن مسروق، عن أبي بكر به مرفوعًا، بنحوه، وفي أوله زيادة.\nوقال الخطيب في \"تاريخ بغداد\" ١/ ٤٠٣: كذا قال: عامر، عن مسروق، عن أبي بكر، والمحفوظ بهذا الإسناد: عن عامر، عن مرة الهمداني، عن أبي بكر، وذكر مسروق لا وجه له.\nورواه البزار في \"البحر الزخار\" ١/ ١٠٥ (٤٣) من طريق عبد الواحد بن زيد، عن أسلم الكوفي، عن مرة الطيب، عن زيد بن أرقم، عن أبي بكر به، مرفوعًا، وفي أوله زيادة.\nوفي إسناده: عبد الواحد بن زيد، قال البخاري في \"التاريخ الكبير\" ٦/ ٦٢: تركوه. وقال النسائي في \"الضعفاء والمتروكين\" (ص ٢٩٦): متروك.\nوأسلم الكوفي، قال ابن القطان في \"بيان الوهم والإيهام\" ١/ ٤٠٥: لا يعرف بغير هذا، ولا يعرف روى عنه غير عبد الواحد. وانظر: \"لسان الميزان\" لابن حجر ١/ ٣٨٨.","vol":"6","page":239},{"text":"[٥٣٩] أخبرنا أبو العباس: سهل (١) بن محمَّد بن سعيد المروزي (٢)، قال: أنا أبو محمَّد الحسن (بن محمَّد) (٣) بن (٤) حليم (٥)، قال: أنا أبو المُوَجِّه (٦)، قال: أنا عبدان (٧)، قال: أنا عبد الوارث (٨)، عن عمرو (٩)، عن الحسن (١٠)، عن أبي الدرداء (١١) قال: كان الرجل يطلق (١٢) في الجاهلية، فيقول:\n_________\n(١) في (ح): بن سهل.\n(٢) سهل بن محمَّد بن سعيد أبو العباس المروزي، لم أظفر له بترجمة.\n(٣) ساقطة من (ش).\n(٤) ساقطة من (أ).\n(٥) في (ح)، (ز)، (أ): حكيم.\nوهو: الحسن بن محمَّد بن حليم بن إبراهيم الحَلِيمي الصائغ أبو محمَّد المروزي، نسب إلى جده حَليم، حدث بمسند أبي الموجه: محمَّد بن عمرو، روى عنه أبو عبد الله الحاكم وغيره. ذكره السمعاني والذهبي، ولم يوردا فيه جرحًا ولا تعديلًا. توفي في محرم سنة (٣٥٧ هـ).\n\"الأنساب\" للسمعاني ٢/ ٢٥٠، \"تاريخ الإِسلام\" للذهبي ٢٦/ ١٥٩.\n(٦) محمَّد بن عمرو بن المُوَجِّه الفزاري، أبو الموجه المروزي، اللغوي، محدث حافظ، معروف بالأمانة والعلم.\n(٧) عبد الله بن عثمان بن جبلة، المعروف بعبدان، ثقة، حافظ.\n(٨) عبد الوارث بن سعيد بن ذكوان العنبري مولاهم التنوري، أبو عبيدة البصري. ثقة، ثبت.\n(٩) في (أ): عن أبي عمرو.\nوهو: عمرو بن عبيد التميمي مولاهم أبو عثمان البصري، معتزلي مبتدع، متهم.\n(١٠) الحسن البصري، ثقة، يرسل، لم يسمع من أبي الدرداء.\n(١١) صحابي مشهور.\n(١٢) في هامش (ز) زيادة: امرأته.","vol":"6","page":240},{"text":"إني (١) طلقت، وأنا (٢) لاعب، فيرجع فيها، ويعتق فيقول مثل ذلك، ويرجع فيه، وينكح، ويقول مثل ذلك ويرجع (٣)، فأنزلت (٤) هذِه الآية: ﴿وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا﴾ يقول: حدود الله، قال (٥): فقرأها رسول الله - ﷺ -، فقال: \"من طلق (٦)، أو حرر (٧)، أو نَكَحَ، (أو أَنْكَح) (٨)، فزعم أنَّه لاعب (٩) فهو جد\" (١٠).\n_________\n(١) في (ش)، (ح): إنما.\n(٢) في (أ): وإني.\n(٣) من (أ).\n(٤) في (أ): فأنزل الله.\n(٥) ساقطة من (ش)، (ح)، (أ).\n(٦) في هامش (ز) زيادة: امرأته.\n(٧) في (أ): أو أعتق.\n(٨) ساقطة من (أ).\n(٩) في (أ): ملاعب.\n(١٠) [٥٣٩] الحكم على الإسناد:\nفي إسناده: عمرو بن عبيد متهم، وشيخ المصنف لم أقف له على ترجمة.\nالتخريج:\nقد رواه من هذا الطريق بهذا اللفظ الطبراني، قال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٨٧ - ٢٨٨: رواه الطبراني، وفيه عمرو بن عبيد وهو من أعداء الله ..\nوعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٦٩ من طريق عمرو بن عبيد إلى ابن مردويه؛ لكن قال: موقوفًا على أبي الدرداء.\nورواه ابن عدي في \"الكامل\" ٥/ ١٠٩ من طريق عمرو بن عبيد به بنحوه، مختصرًا بذكر الجزء المرفوع.\nوقد اختلف على الحسن البصري في هذا الحديث: فقد رواه ابن أبي عمر في =","vol":"6","page":241},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"مسنده\" كما عزاه إليه الحافظ في \"المطالب العالية\" ٤/ ٨٨ (٣٥٤٢)، والبوصيري في \"إتحاف الخيرة المهرة\" ٦/ ١٨٢ (٥٦٣٠) من طريق الحسن، عن رجل، عن أبي الدرداء به، بنحوه.\nقال البوصيري: هذا إسناد ضعيف، لجهالة تابعيه، وله شاهد من حديث عبادة بن الصامت.\nورواه أحمد بن منيع في \"مسنده\" كما عزاه إليه الحافظ في \"المطالب العالية\" ٢/ ٢١٢ (١٧١٩)، والبوصيري في \"إتحاف الخيرة المهرة\" ٤/ ٤٥ (٣١٣٩/ ١)، وابن مردويه في \"تفسيره\" كما عزاه إليه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٦٩ كلاهما من طريق أبي معاوية، عن إسماعيل بن مسلم، عن الحسن، عن عبادة بن الصامت به، بنحوه.\nوإسماعيل بن مسلم أظنه المكي، ضعيف الحديث. \"تقريب التهذيب\" لابن حجر (٤٨٤)، وانظر \"تهذيب الكمال\" للمزي ٣/ ١٩٨، وقال المزي في ترجمة عبادة ابن الصامت ١٤/ ١٨٤: روى عنه ... الحسن البصري ولم يلقه.\nورواه ابن أبي شيبة في \"مصنفه\" ٦/ ٤٨٣ (١٨٦٠١) عن عيسى بن يونس، عن عمرو. ورواه الطبري في \"جامع البيان\" ٢/ ٤٨٢ بإسناد صحيح كما قال ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٥٨٩ عن الزهري، عن سليمان بن أرقم. ورواه ابن أبي حاتم ٢/ ٤٢٥ (٢٢٤٨) من طريق المبارك بن فضالة كلهم عن الحسن به، بنحوه مرسلًا.\nوعمرو -الوارد عند ابن أبي شيبة- يظهر لي أنَّه هو ابن عبيد فلم أجد في الرواة عن الحسن البصري من اسمه عمرو إلا هو.\nوقد صحح الشيخ الألباني في \"إرواء الغليل\" ٦/ ٢٢٧ إسناد ابن أبي شيبة، ولم يذكر من عمرو هذا؟ !\nوسليمان بن أرقم. ضعيف. \"تقريب التهذيب\" لابن حجر (٢٥٣٢).\nوالمبارك بن فضالة، -كما تقدم- مدلس من الرابعة، وقد عنعن.\nورواه سعيد بن منصور في \"السنن\" طبعة حبيب الرحمن ١/ ٤١٥ - ٤١٦ =","vol":"6","page":242},{"text":"وفي الخبر: \"خمس جِدُّهن جد، وهزلهن جد: الطلاق، والعتاق، والنكاح، والرجعة، والنذر\" (١).\n_________\n= (١٦٠٤، ١٦٠٥)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٨٢ (١٨٥٩٦) من طرق عن يونس بن عبيد. ورواه عبد الرزاق في \"مصنفه\" ٦/ ١٣٣ - ١٣٤ (١٠٢٤٥، ١٠٢٤٦) من طريق قتادة كلاهما عن الحسن، عن أبي الدرداء قال: ثلاث لا يلعب بهن، اللعب فيهن والجد سواء: الطلاق، والنكاح، والعتاق. هذا لفظ سعيد بن منصور.\n(١) روى أبو داود في كتاب الطلاق، باب الطلاق على الهزل (٢١٩٤)، والترمذي في كتاب الطلاق، باب ما جاء في الجد والهزل في الطلاق (١١٨٤)، وقال: حديث حسن غريب. وابن ماجه في كتاب الطلاق، باب من طلق، أو نكح، أو رجع لاعبًا (٢٠٣٩)، وسعيد بن منصور في \"السنن\" ١/ ٤١٥ (١٦٠٣)، وابن الجارود في \"المنتقى\" (٧١٢)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٩٨، والدارقطني في \"السنن\" ٣/ ٢٥٦ - ٢٥٧، والحاكم في \"المستدرك\" ٢/ ٢١٦ وقال: صحيح الإسناد وعبد الرحمن بن حبيب من ثقات المدنيين. وتعقبه الذهبي، وقال: فيه لين. والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣٤٠ كلهم من طريق عبد الرحمن بن حبيب بن أردك، عن عطاء بن أبي رباح، عن يوسف بن ماهك، عن أبي هريرة أن رسول الله - ﷺ - قال: \"ثلاث جدهن جد، وهزلهن جد: النكاح، والطلاق، والرجعة\". هذا لفظ أبي داود.\nوقال ابن حجر في \"التلخيص الحبير\" ٣/ ٢١٠: وقال الحاكم: صحيح، وأقره صاحب \"الإلمام\" من رواية عبد الرحمن بن حبيب بن أردك، وهو مختلف فيه، قال النسائي: منكر الحديث: ووثقه غيره، فهو على هذا حسن.\nوقال أيضًا في \"الكاف الشاف\" ١/ ٢٧٧: في إسناده ضعف.\nورواه ابن عدي في \"الكامل\" ٦/ ٥ من طريق غالب بن عبيد الله، عن الحسن، عن أبي هريرة به بنحوه، مرفوعًا. وفيه: (العتاق) بدل (الرجعة).\nوله شاهد من حديث فضالة بن عبيد: رواه الطبراني في \"المعجم الكبير\" =","vol":"6","page":243},{"text":"وعن أبي موسى قال: غضب رسول الله - ﷺ - على الأشعريين، فأتيته، فقلت: يا رسول الله، لم (١) غضبت على الأشعريين؟ قال: \"يقول أحدهم (٢) لامرأته: قد (٣) طلقتك، قد راجعتك، ليس هذا طلاق المسلمين، طلقوا المرأة في قبل طهرها\" (٤).\n_________\n= ١٨/ ٣٠٤ (٧٨٠)، قال ابن حجر في \"التلخيص الحبير\" ٣/ ٢٠٩: وفيه ابن لهيعة. وذكر (العتاق) بدل (الرجعة) أيضًا، وتقدم حديث أبي الدرداء وعبادة وفيه: (العتق) بدل (الرجعة).\nوروى سعيد بن منصور في \"السنن\" ١/ ٤١٦ - ٤١٧ (١٦٠٩، ١٦١٠)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٨٢ (١٨٥٩٧) كلاهما من طريق سعيد بن المسيّب قال: قال عمر: أربع جائزات إذا تكلم بهن: الطلاق، والعتاق، والنكاح، والنذور. وروى البخاري في \"التاريخ الكبير\" ٦/ ٥٠٢، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣٤١ عن عمر أنَّه قال: أربع مقفلات ... فذكرها.\n(١) من (أ).\n(٢) في (ش)، (ح): أحدكم.\n(٣) ساقطة من (أ).\n(٤) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٣٥٧ (١٧٩٠٦)، وعزاه ابن حجر في \"المطالب العالية\" ٢/ ٢٠٨ (١٧٠٨)، والبوصيري في \"إتحاف الخيرة\" ٤/ ١٤٦ (٣٣١١/ ٢) إلى \"مسند ابن أبي شيبة\"، ورواه الطبري في \"جامع البيان\" ٢/ ٤٨٣، والروياني في \"مسنده\" ١/ ٣٧٧ (٥٧٦)، والطبراني في \"المعجم \"الأوسط\" ٤/ ١٩٥ (٣٩٥٣)، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣٢٣ كلهم من طرق عن عبد السلام بن حرب، عن أبي خالد الدالاني، عن أبي العلاء الأودي، عن حميد بن عبد الرحمن الحميري، عن أبي موسى به.\nوعزاه الهيثمي في \"مجمع الزوائد\" ٤/ ٣٣٦ إلى الطبراني في \"الأوسط\" و\"الكبير\"، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٣٤٩ إلى عبد بن حميد، وابن مردويه. =","vol":"6","page":244},{"text":"قال الكلبي (١): ﴿وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا﴾ يعني: قوله: ﴿فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ﴾ (٢).\n﴿وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ﴾ بالإيمان. ﴿وَمَا أَنْزَلَ عَلَيْكُمْ مِنَ الْكِتَابِ﴾ يعني: القرآن. ﴿وَالْحِكْمَةِ﴾ يعني: مواعظ القرآن، والحدود، والأحكام ﴿يَعِظُكُمْ بِهِ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾.\n_________\n= وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٣٣٦: رجاله ثقات.\nقلت: فيه يزيد بن عبد الرحمن أبو خالد الدالاني صدوق، يخطئ كثيرًا، ويدلس.\n\"تقريب التهذيب\" لابن حجر (٨٠٧٢) لكن يتقوى بما سيأتي.\nفقد روى ابن ماجه في كتاب الطلاق، باب (١) (٢٠١٧)، والطبري في \"جامع البيان\" ٢/ ٥٣٩، والروياني في \"مسنده\" ١/ ٣٠٤ (٤٥٢)، والبيهقيُّ في \"السنن الكبرى\" ٧/ ٣٢٢ من طريق مؤمل بن إسماعيل. ورواه البيهقي -في الموضع السابق- من طريق حذيفة بن موسى كلاهما عن سفيان الثوري، عن أبي إسحاق، عن أبي بردة، عن أبي موسى قال: قال رسول الله - ﷺ -: \"ما بال أقوام يلعبون بحدود الله يقول أحدهم: قد طلقت، وقد راجعتك، قد طلقت\".\nوقد رواه أبو داود الطيالسي في \"مسنده\" (ص ٧١) (٥٢٧) -وفيه خطأ مطبعي قال: عن أبي بردة عن أبي موسى. وصوابه: عن أبي بردة بن أبي موسى؛ كما ورد في \"المطالب العالية\" لابن حجر ٢/ ٢٠٩ (١٧٠٩)، \"إتحاف الخيرة\" للبوصيري ٤/ ١٤٦ (٣٣١١/ ١) - ومن طريقه رواه البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢ عن زهير، عن أبي إسحاق، عن أبي بردة به، بنحوه مرسلًا.\nقال البوصيري في \"مصباح الزجاجة\" ١/ ٣٥١ (٧٢٣): إسناده حسن؛ مؤمل بن إسماعيل اختلف فيه.\n(١) في (ح) زيادة: في قوله.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ٢٧٥، وأبو حيان في \"البحر المحيط\" ٢/ ٢١٩.","vol":"6","page":245},{"text":"<span data-type=\"title\" id=toc-604>٢٣٢ </span>- (قوله ﷿) (١): ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ﴾ (٢) الآية.\nنزلت في جُمْل (٣) بنت يَسَار (٤) أخت معقل بن يسار المزني (٥)\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) ساقطة من (ش)، (أ).\n(٣) في (ز) وهامش (س): جميلة.\n(٤) جُمْل بنت يسار المزنية -وسيأتي بقية نسبها في ترجمة أخيها- لم يقع التصريح باسمها في \"الصحيح\"، وقد اختلف فيه، فقد روى الطبري عن ابن جريج قال: اسمها: جُمْل، وجزم بذلك مقاتل بن سليمان، وابن بشكوال، وقال الكلبي في \"تفسيره\"، وتبعه عبد الغني بن سعيد وابن ماكولا: اسمها جُمَيْل. وذكر الحافظ أن رواية الطبري السابقة فيها: جُمَيْل. وسماها ابن فتحون: جَميل. وذكر الحافظ أن الثعلبي ذكرها باسم: جميلة.\nوأخرج الطبري من طريق أبي إسحاق الهمداني أن اسمها فاطمة، وكذا ورد في \"المغازي\" لابن إسحاق. وذكر السهيلي في \"مبهمات القرآن\"، وتبعه المنذري، وفي \"فتح الباري\": أن اسمها: ليلى. قال ابن حجر: والراجح أن اسمها جُمَيْل. وقال أيضًا: ويحتمل التعدد بأن يكون لها اسمان ولقب، أو لقبان واسم.\n\"تفسير مقاتل\" ١/ ١٢٠، \"جامع البيان\" للطبري ٢/ ٤٨٥، \"المؤتلف والمختلف\" لعبد الغني بن سعيد (ص ٢٢)، \"الإكمال\" لابن ماكولا ٢/ ١٢٥، \"التعريف والإعلام فيما أبهم من الأسماء والأعلام في القرآن الكريم\" للسهيلي (ص ٢٩)، \"الغوامض والمبهمات\" لابن بشكوال ١/ ٣٢٢، \"أسد الغابة\" لابن الأثير ٥/ ٤١٦، \"تجريد أسماء الصحابة\" للذهبي ٢/ ٢٥٥، \"المستفاد من مبهمات المتن والإسناد\" لأبي زرعة العراقي ٢/ ٩٣٣، \"فتح الباري\" لابن حجر ٩/ ١٨٦، \"الإصابة\" لابن حجر ٨/ ٣٩، ٤٣، ١٨٢.\n(٥) معقل بن يسار بن عبد الله بن مُعَبِّر بن حراق المزني أبو علي -وقيل غير ذلك- أسلم قبل الحديبية، وشهد بيعة الرضوان، سكن البصرة، وهو الذي حفر نهر معقل بها بأمر من عمر؛ فنسب إليه، توفي في آخر خلافة معاوية، وقيل: عاش =","vol":"6","page":246},{"text":"كانت تحت أبي البداح (١): عاصم (٢) بن عدي بن عجلان (٣)، فطلقها تطليقة واحدة، ثمَّ تركها حتى (٤) انقضت عدتها، ثمَّ (٥) جاء يخطبها،\n_________\n= إلى إمرة يزيد، وذكره البخاري في \"الأوسط\" في فصل من مات ما بين الستين إلى السبعين.\n\"التاريخ الصغير\" للبخاري ١/ ١٦٥، \"الاستيعاب\" لابن عبد البر ٣/ ١٤٣٢، \"أسد الغابة\" لابن الأثير ٤/ ٣٩٨، \"الإصابة\" لابن حجر ٦/ ١٢٦، \"تقريب التهذيب\" لابن حجر (٦٧٩٩).\n(١) في هامش (س): الدحداح. وفي (ح): الدراح.\n(٢) في (ش): عامر. وفي (س) وجميع النسخ: أبي البداح عاصم. والصواب: أبي البداح بن عاصم. وقد نقله الحافظ عن الثعلبي على الصواب.\n(٣) أبو البَدَّاح بن عاصم بن عدي بن الجد بن العجلان البلوي، حليف الأنصار، قال الذهبي: مختلف في صحبته، والأظهر أنَّه تابعي. وقد روى الطبري وابن بشكوال من طريق ابن جريج قال: . . كانت تحت أبي البداح. وروى إسماعيل القاضي في \"أحكام القرآن\" من طريق ابن جريج قال: حدثني عبيد الله بن معقل قال: . . كانت تحت أبي البداح بن عاصم. واستشكله الذهلي بأن أبا البداح تابعي على الصواب. قال ابن حجر: وهذا سند صحيح، وإن كان ظاهره الإرسال، فإن ثبت فهو غير أبي البداح بن عاصم بن عدي الآتي في القسم الرابع. وقال أيضًا: وجزم بعض المتأخرين أنَّه البداح بن عاصم، وكنيته أبو عمرو، فإن كان محفوظًا؛ فهو أخو أبي البداح التابعي.\nالطبري ٥/ ٢٠ (٤٩٣٣)، \"الاستيعاب\" لابن عبد البر ٤/ ١٦٠٨، \"الغوامض والمبهمات\" لابن بشكوال ١/ ٣٢٢، \"أسد الغابة\" لابن الأثير ٥/ ١٤٤، \"تجريد أسماء الصحابة\" للذهبي ٢/ ١٥٠، \"المستفاد من مبهمات المتن والإسناد\" لأبي زرعة العراقي ٢/ ٩٢٣، \"الإصابة\" لابن حجر ٧/ ١٦، ٢٣، \"فتح الباري\" لابن حجر ٩/ ١٨٦.\n(٤) في (ح): حتى إذا.\n(٥) ساقطة من (ش)، (ح)، (ز).","vol":"6","page":247},{"text":"وأراد مراجعتها، وكان رجل صِدْقٍ، وكانت المرأة تحب مراجعته، فمنعها أخوها معقل (١)، وقال لها: لئن راجعتيه لا أكلمك أبدًا. وقال لزوجها: أفرشتك كريمتي، وآثرتك بها على قومي، فطلقتها، ثمَّ لم تراجعها حتى إذا انقضت عدتها جئت تخطبها، والله لا أنكحها أبدًا، وحَمِيَ أَنَفًا (٢)، فأنزل الله تعالى هذِه الآية. فدعا رسول الله - ﷺ - معقلًا، وتلا (٣) عليه. فقال: فإني أؤمن بالله واليوم الآخر. فأَنْكَحها إياه، وكفر عن (٤) يمينه. هذا قول أكثر المفسرين.\n_________\n(١) في (ز) زيادة: بن يسار.\n(٢) فحمِيَ بوزن عَلِمَ بكسر ثانيه، وأَنَفًَا بفتح الهمزة، والنون منون؛ أي: ترك الفعل غيظًا، وترفعًا، وأخذته الحمية من المغيرة والغضب. وقيل: هو أَنْفًا بسكون النون للعضو، أي: اشتد غيظه، وغضبه من طريق الكناية؛ كما يقال للمتغيظ: وَرِم أنفه.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٧٦، \"فتح الباري\" لابن حجر ٩/ ٤٨٣.\n(٣) في (ح)، (ز)، (أ): وتلاها.\n(٤) (ح)، (أ)، (ز).\nرواه البخاري في كتاب التفسير، باب قوله: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ ...﴾ (٤٥٢٩)، وفي كتاب النكاح، باب من قال: لا نكاح إلا بولي (٥١٣٠)، وفي كتاب الطلاق، باب قوله: ﴿وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ﴾ (٥٣٣٠، ٥٣٣١)، وأبو داود في كتاب النكاح، باب في العَضْل (٢٠٨٧)، والترمذي في كتاب تفسير القرآن، باب ومن سورة البقرة (٢٩٨١)، والنسائيُّ في \"تفسيره\" ١/ ٢٥٨، وعبد الرزاق في \"تفسير القرآن\" ١/ ٩٤، والطيالسي في \"مسنده\" (ص ١٢٥) (٩٣٠)، والطبري في \"جامع البيان\" ٢/ ٤٨٤ - ٤٨٥، والدارقطني في \"السنن\" ٣/ ٢٢٢، وابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٧٩ (٤٠٧١)، والحاكم في \"المستدرك\" =","vol":"6","page":248},{"text":"وقال السدي: نزلت هذِه الآية في جابر بن عبد الله الأنصاري، وكانت له بنت عم، فطلقها زوجها تطليقة واحدة، وانقضت عدتها، ثم أراد رجعتها، فأبى جابر، وقال: طلقت ابنة (١) عمي، ثم تريد أن تنكحها الثانية، وكانت المرأة تريد زوجها، فأنزل الله سبحانه: ﴿وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ﴾ (٢) أي (٣): فانقضت عدتهن. وقال الزجاج: الأجل آخر المدة، وعاقبة الأمر (٤)، قال لبيد (٥):\n_________\n= ٢/ ١٩٠ وقال: هذا حديث صحيح على شرط الشيخين، ولم يخرجه مسلم، والبيهقي في \"السنن الكبرى\" ٧/ ١٣٨، والواحدي في \"أسباب النزول\" (ص ٨٢ - ٨٣) كلهم من طرق عن الحسن البصري، عن معقل بن يسار به، بنحوه. وفيه اختلاف في الألفاظ بين ما أورده المصنف، وما في \"الصحيح\" وغيره، وقد بين هذا الاختلاف الحافظ ابن حجر في \"فتح الباري\" ٩/ ١٨٦ - ١٨٧، فانظره.\n(١) في (أ): بنت.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٤٨٦، والواحدي في \"أسباب النزول\" (ص ٨٣)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥١١ إلى ابن المنذر وابن مردويه.\n\"لباب النقول في أسباب النزول\" للسيوطي (ص ٥١). قال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٧٢: والصحيح الأول.\n(٣) من (أ).\n(٤) لم أجده.\n(٥) البيت في \"ديوانه\" (ص ١٨٠) وصدره: غير أن لا تكذبنها في التقى. وفي \"الشعر والشعراء\" لابن قتيبة (ص ١٧١)، \"إصلاح المنطق\" لابن السكيت (ص ٣٧٤)، \"لسان العرب\" لابن منظور ٤/ ٨٨ (خزى).\nواخزها: أمر من خزاه يخزوه خزوًا؛ إذا ساسه وقهره. وقال ابن السكيت: . . والأجلِّ من الجلالة. وقال ابن منظور: الأجلَّ يعني: الأعظم. \"لسان العرب\" لابن منظور ٢/ ٣٣٤ (جلل) وهذا يخالف تفسير المصنف.","vol":"6","page":249},{"text":"غير أن لا تكذبنها بالتُّقَى (١) ... واخْزِها (٢) بالبر لله الأَجلَّ\nيريد لله (٣) عاقبة الأمور (٤).\n﴿فَلَا تَعْضُلُوهُنَّ﴾ فلا تمنعوهن، والعضل: المنع من التزويج، أنشد الأخفش (٥):\nونحنُ عَضَلْنا بالرماحِ نساءَنا ... وما فيكُمُ عن حُرْمَةٍ لي (٦) عَاضِل\nوأنشد (٧):\nوإنَّ قصائدي لَكَ فاصْطَنِعْني ... كَرَائِم قد عُضِلْنَ عن النِّكاحِ\n_________\n(١) من (ش)، (ح).\n(٢) كذا في (ح) وهو الصواب. وأما في (س) و(ش): وأجزها. وفي (ز)، (أ): وأخرها.\n(٣) ساقطة من (ش).\n(٤) في (أ): الأمر.\n(٥) لم أهتد إلى قائله، وعزاه أبو حيان في \"البحر المحيط\" ٢/ ٢١٥ إلى الخليل، وانظر: \"الدر المصون\" للسمين الحلبي ٢/ ٤٦٠.\n(٦) في (أ): فهو.\n(٧) في (أ): وقال أيضًا ونحن عضلنا.\nالقائل إبراهيم بن هَرْمة انظر: \"ديوانه\" (ص ٨٦) وفيه: كأن. وورد منسوبًا إليه في \"الأغاني\" للأصفهاني ٦/ ١٠١، \"الكشاف\" للزمخشري ١/ ٢٧٨، \"البحر المحيط\" لأبي حيان ٢/ ٢١٥.\nوذكر إنشاد الأخفش: الواحدي في \"الوسيط\" ١/ ٣٣٨، والفخر الرازي في \"مفاتيح الغيب\" ٦/ ٩٦، ولم أجده في \"معاني القرآن\" للأخفش.","vol":"6","page":250},{"text":"وأصل العضل: الضيق والشدة، يقال: عَضَلَت المرأةُ والشَّاةُ (١) إذا نَشِبَ (٢) (ولدهما في بطنهما) (٣)، فضاق عليه الخروج، وعَضَلَت الدَّجاجةُ إذا نَشِبَ البيض فيها (٤)، وعَضَلَ الفضاءُ بالجيش إذا ضاق عنهم (٥) لكثرتهم، يقال: داء عُضَال إذا ضاق عِلاجُهُ فلا يطاق، ويقال: أعضلَ الأمرُ إذا اشتدَّ وضاقَ (٦). قال عمر بن الخطاب (٧) - ﵁ -: أعضل بي (٨) أهل الكوفة (٩)، لا يرضون بأميرٍ، ولا يرضاهم أميرٌ (١٠).\nوقال أوس بن حجر (١١):\n_________\n(١) في (أ): المرأة الشاة.\n(٢) في (ش)، (ح): إذا اشتد ونشب.\n(٣) في (أ): ولدها في بطنها.\n(٤) في (ش). بها.\n(٥) في (ش)، (ح): عليهم.\n(٦) \"العين\" للخليل ١/ ٢٧٨ (عضل)، \"جامع البيان\" للطبري ٢/ ٤٨٧ - ٤٨٨، \"معاني القرآن\" للزجاج ١/ ٣١١، \"تهذيب اللغة\" للأزهري ١/ ٤٧٤ - ٤٧٥، \"الصحاح\" للجوهري ٥/ ١٧٦٦ (عضل).\n(٧) من (ز)، (أ).\n(٨) في هامش (س): أعضلني.\n(٩) في (س) زيادة: أي. وليست في جميع النسخ، وحذفها هو الصواب.\n(١٠) رواه أبو عبيد في \"غريب الحديث\" ٢/ ٤٤؛ وذكره الطبري في \"جامع البيان\" ٢/ ٤٨٧، والأزهري في \"تهذيب اللغة\" ١/ ٤٧٤ (عضل).\n(١١) البيتان في \"ديوانه\" (ص ٩٢)، وفي \"جامع البيان\" للطبري ٢/ ٤٨٧ - ٤٨٨، \"الأمالي\" للمرتضى ١/ ٢٢٢.","vol":"6","page":251},{"text":"وليس أخوكَ الدَّائمُ العهد بالذي ... يَذُمُّكَ إنْ وَلَّى وبرضيكَ مُقْبلا\nولكنَّهُ النَّائِي إذا (١) كنت آمنًا ... وصاحبُكَ الأدْنَى إذا الأمر أَعْضَلا\nوقال طاوس: لقد وَرَدَتْ عُضُلُ أقضيةٍ ما قام بها إلا ابن عباس (٢). وكلُّ مُشْكِل عند العرب مُعْضِلٌ، ومنه قول الشافعي (٣) - ﵁ -:\n_________\n(١) في (ش): إذ.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٥٩.\nوقد روى الطبري في \"تهذيب الآثار\" -مسند عبد الله بن عباس- ١/ ١٧٧ (٢٨٠)، وعبد الله بن أحمد في زوائده على \"فضائل الصحابة\" ٢/ ١٢٣٤ (١٩١٣)، وابن الأثير في \"أسد الغابة\" ٣/ ٢٩١ عن عبيد الله بن عبد الله قال: كان عمر بن الخطاب إذا جاءته الأقضية المعضلة يقول لابن عباس: يا أبا عباس قد طرأت علينا أقضية عضل، وأنت لها ولأمثالها، ثم يأخذ برأيه.\nوروى ابن سعد في \"الطبقات الكبرى\" ٢/ ٣٦٩ عن سعد بن أبي وقاص قال: ولقد رأيت عمر بن الخطاب يدعوه -أي: ابن عباس- للمعضلات، ثم يقول: عندك، قد جاءتك معضلة، ثم لا يجاوز قوله، وإن حوله لأهل بدر من المهاجرين والأنصار.\nوروى ابن سعد في \"الطبقات الكبرى\" ٢/ ٣٦٦، والطبري في \"تهذيب الآثار\" -مسند ابن عباس- ١/ ١٧٩ (٢٨٤)، وعبد الله بن أحمد في زوائده على \"فضائل الصحابة\" ١٢٢٧/ ٢ (١٨٩٢)، والطبراني في \"المعجم الكبير\" ١٠/ ٢٤٤ (١٠٥٩٣) عن طاوس قال: أدركت سبعين -وفي رواية: خمسين- من أصحاب النبي - ﷺ -، فكلهم إذا اختلفوا في شيء انتهوا فيه إلى قول ابن عباس.\n(٣) \"ديوانه\" (ص ٤٨)، ورواه مسندًا إلى الشافعي البيهقي في \"مناقب الشافعي\" =","vol":"6","page":252},{"text":"إذا المُعْضِلاتُ تَصَدَّيْنَنِي (١) ... كشَفْتُ حقائقها بالنَّظَر\nقوله (٢): ﴿أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ﴾ الأُول بنكاحٍ جديد.\n﴿إِذَا تَرَاضَوْا بَيْنَهُمْ بِالْمَعْرُوفِ﴾ بعقدٍ حلال، ومهرٍ جائز، ونظم الآية: فلا تعضلوهن أن ينكحن أزواجهن بالمعروف إذا تراضوا بينهم.\nوفي هذِه الآية دليل على (٣) قول (٤) من قال: لا نكاح إلا (٥) بولي، لأنه تعالى خاطب الأولياء في التزويج (٦)، ولو كان للمرأة إنكاحُ نفسها لم يكن هناك (٧) عضل، ولا ينهى (٨) الله تعالى الأولياء عن العضل لغير (٩) معنى (١٠)، يدل عليه.\n_________\n= ٢/ ٦١، وذكره يا قوت في \"معجم الأدباء\" ٦/ ٢٤٠٨ وعندهم: إذ المشكلات.\n(١) في (ز)، (أ): تصدين لي.\n(٢) من (ش)، (ح).\n(٣) ليست في (ش)، (ح).\n(٤) في (ش): قوله.\n(٥) ساقطة من (أ).\n(٦) في (أ): النكاح.\n(٧) في (أ): هنالك.\n(٨) في باقي النسخ: ولا لنهي.\n(٩) من (س).\n(١٠) \"الأم\" للشافعي ٥/ ١٣، \"أحكام القرآن\" للشافعي جمع البيهقي (ص ١٧٣ - ١٧٤)، \"جامع الترمذي\" كتاب التفسير، باب ومن سورة البقرة، بحد حديث (٢٩٨١)، \"جامع البيان\" للطبري ٢/ ٤٨٨، \"معاني القرآن\" للزجاج ١/ ٣١٠.","vol":"6","page":253},{"text":"[٥٣٨] ما أخبرنا أبو محمد المخلدي (١)، قال: أنا أبو العباس السَّرَّاج (٢)، قال: نا قتيبة (٣)، قال: نا أبو عوانة (٤). وأخبرنا محمد ابن الحسين بن داود العلوي (٥)، قال: أنا محمد (بن إسماعيل) (٦) ابن إسحاق المروزي (٧)، قال: نا علي بن حُجْر (٨)، قال: نا شريك (٩) كلاهما عن أبي (١٠) إسحاق (١١)، عن أبي بردة (١٢)\n_________\n(١) الحسن بن أحمد أبو محمد المخلدي، صحيح الكتب والسماع، متقن في الرواية.\n(٢) محمد بن إسحاق بن مهران أبو العباس السَّرَّاج، ثقة متقن.\n(٣) قتيبة بن سعيد، ثفة، ثبت.\n(٤) الوضاح بن عبد الله أبو عوانة، ثقة، ثبت.\n(٥) محمد بن الحسين بن داود أبو الحسن العلوي، أثنى عليه الحاكم، وانتقى عليه من حديثه.\n(٦) زيادة من: (ش)، (ح).\n(٧) محمد بن إسماعيل بن إسحاق أبو الحسن المروزي، صدوق.\n(٨) علي بن حجر، ثقة، حافظ.\n(٩) شريك بن عبد الله، صدوق ساء حفظه لما تولى قضاء الكوفة.\n(١٠) ساقطة من (ش).\n(١١) عمرو بن عبد الله أبو إسحاق السبيعي، ثقة، مدلس من الثالثة.\n(١٢) أبو بردة بن أبي موسى عبد الله بن قيس الأشعري الكوفي.\nاسمه عامر، وقيل: الحارث، وقيل: اسمه كنيته. ثقة. توفي سنة (١٠٤ هـ)، وقيل غير ذلك. وقد جاز (٨٠ سنة).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٢٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٨٤، \"تقريب التهذيب\" لابن حجر (٧٩٥٢).","vol":"6","page":254},{"text":"أبي موسى (١) قال: قال رسول الله - ﷺ -: \"لا نكاح إلا بولي\" (٢).\n_________\n(١) صحابي مشهور.\n(٢) [٥٣٨] الحكم على الإسناد:\nالإسناد الأول صحيح، والثاني فيه شريك ساء حفظه بعد توليه قضاء الكوفة.\nالتخريج:\nرواه البغوي في \"شرح السنة\" ٩/ ٣٨ (٢٢٦١) عن عبد الواحد بن أحمد المليحي قال: أنا أبو محمد الحسن بن أحمد المخلدي به.\nورواه الترمذي في كتاب النِّكَاح، باب ما جاء لا نكاح إلا بولي (١١٠١) عن قتيبة ابن سعيد به.\nورواه ابن ماجة في كتاب النِّكَاح، باب لا نكاح إلا بولي (١٨٨١) عن محمد بن عبد الملك. ورواه الطيالسي في \"مسنده\" (ص ٧١) (٥٢٣)، وسعيد بن منصور في \"السنن\" ١/ ١٧٤ (٥٢٧)، ومن طريقه الطحاوي في \"شرح معاني الآثار\" ٣/ ٩، ورواه الروياني في \"مسنده\" ١/ ٣٣٥ (٥٠٩) من طريق ابن مهدي. ورواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٩ من طريق أبي الوليد الطيالسي وأبي غسان. ورواه الحاكم في \"المستدرك\" ٢/ ١٨٧، والبيهقي في \"السنن الكبرى\" ٧/ ١٠٧ كلاهما من طريق معلي بن منصور كلهم عن أبي عوانة به.\nورواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٩ من طريق معلي بن منصور قال: حدثنا أبو عوانة، عن إسرائيل، عن أبي إسحاق به، بنحوه، وقال الطحاوي: ... نظرنا في أصل ذلك، فإذا هو عن أبي عوانة، عن إسرائيل، عن أبي إسحاق، فرجع حديث أبي عوانة أيضًا إلى حديث إسرائيل.\nوقال الدارقطني في \"العلل\" ٧/ ٢٠٩: وقال معلي بن منصور، عن أبي عوانة: لم أسمعه من أبي إسحاق حدثني به إسرائيل عنه.، وبنحوه قال البيهقي في \"السنن الكبرى\" ٧/ ١٠٧.\nوقال ابن حجر في \"النكت الظراف\" ٦/ ٤٦٠: قلت: لم يسمعه أبو عوانة، من أبي إسحاق، قال محمد بن إسحاق اليغاني: ثنا معلى بن منصور قال: ثنا أبو عوانة عن أبي إسحاق، ثم قال: لا أدلسه لك، بيني وبينه إسرائيل. =\n.","vol":"6","page":255},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه البيهقي في \"السنن الكبرى\" ٧/ ١٠٧ عن أبي الحسن محمد بن الحسين العلوي به.\nورواه الترمذي، والدارمي في \"السنن\" (٢٢٢٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٩١ - ٤٠٠ (٤٠٧٨، ٤٠٩٠) عن الحسن بن سفيان، ومحمد ابن أحمد الرياني، وابن خزيمة. ورواه الطبراني في \"المعجم الأوسط ١١/ ٢١١ (٦٨١) عن أحمد بن خليد، ٨/ ٤٢ (٧٩٠٠) عن محمود المروزي. ورواه البيهقي ٧/ ١٠٧ من طريق أبي العباس الأصم، كلهم عن علي بن حجر به.\nورواه الخطيب في \"تاريخ بغداد\" ٦/ ٤١ من طريق إبراهيم بن إسحاق الغسيلي قال: حدثنا لوين محمد بن سليمان المصيصي قال: حدثنا شريك به. ثم قال: قال ابن نعيم أي: الحاكم: سمعت محمد بن العباس الضبي يذكر أن الغسيلي لما حدث بهراة بهذا الحديث شنعوا عليه، وأنكروه، وقالوا: هذا حديث علي بن حجر. .\nورواه أبو داود في كتاب النِّكَاح، باب في الولي (٢٠٨٥)، والترمذي -في الموضع السابق- والإمام أحمد في \"المسند\" ٤/ ٣٩٤ (١٩٥١٨)، ٤/ ٤١٣ (١٩٧١٠)، وابن أبي شيبة في \"مصنفه\" ٦/ ١١ (١٦١٧٠)، والدارمي في \"السنن\" (٢٢٢٨)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٨، والروياني في \"مسنده\" ١/ ٣٠٣ (٤٤٩)، وابن الجارود في \"المنتقى\" (٧٠٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٩٤ (٤٠٨٣)، والدارقطني في \"السنن\" ٣/ ٢١٨، والحاكم في \"المستدرك\" ٢/ ١٨٧، والبيهقي في \"السنن الكبرى\" ٧/ ١٠٧ كلهم من طرق عن إسرائيل. ورواه ابن الجارود في \"المنتقى\" (٧٠٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٨٨ (٤٠٧٧)، والحاكم في \"المستدرك\" ٢/ ١٨٦، والبيهقي في \"السنن الكبرى\" ٧/ ١٠٧ كلهم من طريق زهير بن معاوية. ورواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٩، والطبراني في \"المعجم الأوسط\" ٦/ ٣٦٣ - ٣٦٤ (٥٥٦٥)، وأبو نعيم في \"ذكر أخبار أصبهان\" ١/ ١٢٠، والبيهقي في \"السنن الكبرى\" ٧/ ١٠٨ كلهم من طريق قيس بن الربيع. =","vol":"6","page":256},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه الروياني في \"مسنده\" ١/ ٣٠٣ (٤٤٨)، وابن الجارود في \"المنتقى\" (٧٠٤)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٩، والحاكم في \"المستدرك\" ٢/ ١٨٤، والبيهقي في \"السنن الكبرى\" ٧/ ١٠٩ كلهم من طريق سفيان الثوري. ورواه الدارقطني في \"السنن\" ٣/ ٢٢٠، والحاكم في \"المستدرك\" ٢/ ١٨٤، والخليلي في \"الإرشاد\" ٣/ ٨٧١، والبيهقي في \"السنن الكبرى\" ٧/ ١٠٩، والخطيب في \"تاريخ بغداد\" ٢/ ٢١٣، ١٣/ ٨٦ كلهم من طريق شعبة، عن أبي إسحاق السبيعي، به.\nلكن رواه الترمذي في كتاب النِّكَاح، باب (١٥) (١١٠٢ م)، وعبد الرزاق في \"مصنفه\" ٦/ ١٩٦ (١٠٤٧٥)، والروياني في \"مسنده\" ١/ ٣٠٢ (٤٤٧)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٩، والبيهقي في \"السنن الكبرى\" ٧/ ١٠٨ كلهم من طرق عن سفيان الثوري.\nورواه الترمذي -في الموضع السابق- والطحاوي في \"شرح معاني الآثار\" ٣/ ٩، والبيهقي في \"السنن الكبرى\" ٧/ ١٠٨ كلهم من طريق شعبة كلاهما عن أبي إسحاق السبيعي، عن أبي بردة، عن النبي - ﷺ - مرسلًا.\nقال الترمذي في \"السنن\" كتاب النِّكَاح، باب (١٥): وقد ذكر بعض أصحاب سفيان عن سفيان، عن أبي إسحاق، عن أبي بردة، عن أبي موسى ولا يصح. وقال الخليلي في \"الإرشاد\" ٣/ ٨٧١: لم يسنده عن شعبة إلا مالك، ويزيد بن زريع، والنعمان بن عبد السلام، ومؤمل بن إسماعيل جميعًا بين شعبة وسفيان وأسنداه، فأما الباقون من أصحاب سفيان وشعبة رووا عنهما، عن أبي بردة، عن النبي - ﷺ - مرسلًا.\nوقال البيهقي في \"السنن الكبرى\" ٧/ ١٠٩: والمحفوظ عنهما غير موصول.\nقال علي بن المديني: حديث إسرائيل صحيح. \"المستدرك\" ٢/ ١٨٥، وروى البيهقي في \"السنن الكبرى\" ٧/ ١٠٨ عن البخاري أنَّه قال: الزيادة من الثقة مقبولة، وإسرائيل بن يونس ثقة، وإن كان شعبة والثوري أرسلاه فإن ذلك لا يضر الحديث. وقال الترمذي في \"السنن\" كتاب النِّكَاح، باب (١٥): ورواية هؤلاء =","vol":"6","page":257},{"text":"قوله (١): ﴿ذَلِكَ﴾ أي: ذلك الَّذي ذُكر (٢) من النهي.\n﴿يُوعَظُ بِهِ مَنْ كَانَ مِنْكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾ وإنما قال: ﴿ذَلِكَ﴾ موحدًا والخطاب للأولياء؛ لأن الأصل في مخاطبة الجمع: ذلكم، ثم كثر حتَّى توهموا أن الكاف من نفس الحرف (٣)، وليست بكاف خطاب، فقالوا: ذلك، وإذا قالوا هذا كانت الكاف موحدة، مفتوحة (٤) في الاثنين، والجميع (٥)، والمؤنث (٦).\n_________\n= الذين رووا عن أبي إسحاق، عن أبي بردة، عن أبي موسى، عن النبي - ﷺ -: \"لا نكاح إلا بولي\" عندي أصح.\nوقال ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٩٥: سمع هذا الخبر أبو بردة، عن أبي موسى مرفوعًا، فمرة كان يحدث به عن أبيه مسندًا، ومرة يرسله، وسمعه أبو إسحاق من أبي بردة مرسلًا ومسندًا معًا، فمرة كان يحدث به مرفوعًا، وتارة مرسلًا، فالخبر صحيح مرسلًا ومسندًا معًا، لا شك، ولا ارتياب في صحته. وقال الدارقطني في \"العلل\" ٧/ ٢١١: ويشبه أن يكون القول قوله -أي: إسرائيل- وأن أبا إسحاق كان ربما أرسله؛ فإذا سئل عنه وصله. ورواه أبو داود -في الموضع السابق- والإمام أحمد في \"المسند\" ٤/ ٤١٣، ٤١٨ (١٩٧١٠)، (١٩٧٤٦)، وابن الجارود في \"المنتقى\" (٧٠١)، والحاكم في \"المستدرك\" ٢/ ١٨٧، والبيهقي في \"السنن الكبرى\" ٧/ ١٠٩ كلهم من طريق يونس بن أبي إسحاق، عن أبي بردة، عن أبي موسى به، مرفوعًا.\n(١) من (ش).\n(٢) في (أ): ذكرت. وفي (ز): ذكر الله.\n(٣) في (ح): الحروف.\n(٤) في باقي النسخ: منصوبة.\n(٥) في (ز)، (أ): والجمع.\n(٦) في هامش (ز) زيادة: والمذكر. =","vol":"6","page":258},{"text":"وقيل: هي (١) هاهنا خطاب للنبي - ﷺ - فلذلك وحد (٢).\nثم رجع إلى خطاب المؤمنين، فقال عز من قائل: ﴿ذَلِكُمْ أَزْكَى﴾: خير، وأفضل ﴿لَكُمْ وَأَطْهَرُ﴾ (٣) لقلوبكم من الرِّيبة، وذلك أنهما إذا كان في نفس كل واحد منهما علاقة حب لم يُؤمَن أن يتجاوز ذلك إلى غير ما أحل الله لهما، ولم يؤمن من أوليائهما أن يسبقَ إلى قلوبهم منهما ما لعلهما أن يكونا (٤) بريئين من ذلك فيأثمون (٥).\n﴿وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ﴾ يعني: يعلم من حب كل واحد منهما لصاحبه ما لا تعلمون أنتم (٦).\n_________\n= \"معاني القرآن\" للفراء ١/ ١٤٩، \"جامع البيان\" للطبري ٢/ ٤٨٩، \"معاني القرآن\" للزجاج ١/ ٣١١، \"إعراب القرآن\" للنحاس ١/ ٣١٦.\n(١) في (ش)، (ح): هو.\n(٢) في (ش): فذلك وجه. وفي (ز): توحد.\n\"جامع البيان\" للطبري ٢/ ٤٨٩.\n(٣) في (ش): أزكى خير لكم وأفضل وأطهر.\n(٤) في (ش): يكدونا.\n(٥) \"جامع البيان\" للطبري ٢/ ٤٨٩.\n(٦) في (ش): والله يعلم من حب كل واحد منها لصاحبه وأنتم لا تعلمون ما لا تعلمون أنتم. وفي (ح): والله يعلم من حب كل واحد منهما لصاحبه ما لا تعلمون أنتم. وفي (أ): والله تعالى يعلم وأنتم من حب كل واحد منهما لصاحبه ما لا تعلمون.","vol":"6","page":259},{"text":"<span data-type=\"title\" id=toc-605>٢٣٣ </span>- (قوله ﷿) (١): ﴿وَالْوَالِدَاتُ﴾\nأي (٢): المطلقات اللاتي لهن أولاد من أزواجهن المطلقين، ولدنهم قبل الطلاق أو بعده. ﴿يُرْضِعْنَ أَوْلَادَهُنَّ﴾ يعني: أنهن أحق برضاعهم من غيرهن (٣)، أمر استحباب لا أمر إيجاب، مَنَّ الله برضاعهم (٤) عليهن، لأنه قال تعالى في سورة الطلاق: ﴿فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ وَإِنْ تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى﴾ (٥).\nثم بين حد الرضاع فقال: ﴿حَوْلَيْنِ﴾ أي: سنتين، وأصله من قولهم: حال الشيء إذا انتقل وتغير (٦).\n﴿كَامِلَيْنِ﴾ على التأكيد كقوله تعالى: ﴿تِلْكَ عَشَرَةٌ كَامِلَةٌ﴾ (٧). وقال أهل المعاني: إنما قال: ﴿كَامِلَيْنِ﴾؛ لأن العرب تقول: أقام فلان بمكان كذا حولين أو شهرين، وإنما (٨) أقام به حولًا وبعض آخر،\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (ش)، (ح).\n(٣) في (ش): غيرهم.\n(٤) في (ش)، (ح): من الله تعالى رضاعهم. وفي (أ): بإرضاعهم.\n(٥) الطلاق: ٦، وانظر: \"أحكام القرآن\" للشافعي جمع البيهقي (ص ٢٥٨ - ٢٥٩)، \"جامع البيان\" للطبري ٢/ ٤٩٠، \"أحكام القرآن\" للجصاص ١/ ٤٠٣.\n(٦) \"جامع البيان\" للطبري ٢/ ٤٩٠، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٦٦ - ٢٦٧).\n(٧) البقرة: ١٩٦.\n(٨) في (ش): وربما.","vol":"6","page":260},{"text":"وتقول (١): اليوم يومان مذ (٢) لم أره، وإنما يعنون: يومًا وبعض آخر (٣)، ومنه قوله تعالى: ﴿فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ﴾ (٤) ومعلوم أنَّه يتعجل، (أو يتأخر) (٥) في يوم ونصف، ومثلها كثير. فبين الله تعالى أنهما حولان كاملان: أربعة وعشرون شهرًا من يوم ولد إلى أن (٦) يفطم.\nواختلف العلماء في هذا الحد، أهو حد لكل مولود، (أو هو حد لبعض) (٧) دون بعض؟ فقال عكرمة عن ابن عباس: إذا وضعت لستة أشهر؛ فإنها ترضعه حولين كاملين: أربعةً وعشرين (٨) شهرًا، فإذا وضعت (٩) لسبعةِ أشهر أرضعت (١٠) ثلاثةً (١١) وعشرين شهرًا، وإذا وضعته (١٢) لتسعة أشهر أرضعته أحدًا (١٣) وعشرين (١٤) شهرًا، كل\n_________\n(١) في (ز): ويقولون.\n(٢) في (ح): منذ.\n(٣) \"جامع البيان\" للطبري ٢/ ٤٩٠ - ٤٩١ \"معاني القرآن\" للزجاج ١/ ٣١٢ \"بحر العلوم\" لأبي الليث السمرقندي ١/ ٢١٠.\n(٤) البقرة: ٢٠٣.\n(٥) ساقطة من (أ).\n(٦) في (أ): يوم.\n(٧) ساقطة من (ش).\n(٨) في (ش): وعشرون.\n(٩) في (أ): وضعته.\n(١٠) في (ش)، (أ): أرضعته.\n(١١) في (أ): ثلاثًا.\n(١٢) في (ح): وضعت.\n(١٣) في (ح)، (ز): أحد.\n(١٤) في (ش): وعشرون.","vol":"6","page":261},{"text":"ذلك تمام ثلاثين شهرًا، قال الله تعالى: ﴿وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا﴾ (١).\nوقال قوم: هو حد لكل مولود بأي وقت ولد، لا ينقص من حولين، ولا يزيد إلا أن يشاء (الله تعالى) (٢) الزيادة، فإن أراد الأب أن يفطمه قبل الحولين، ولم ترض الأم، فليس له ذلك، وإذا قالت الأم: أنا أفطمه قبل الحولين، وقال الأب: لا. فليس لها أن تفطمه حتَّى يتفقا جميعًا على الرضا (٣)، فان اجتمعا قبل الحولين، فطماه، وإن اختلفا لم يفطماه قبل الحولين، وذلك قوله ﷿: ﴿عَنْ تَرَاضٍ مِنْهُمَا وَتَشَاوُرٍ﴾ وهذا (٤) قول ابن جريج (٥)، والثوري (٦)، ورواية الوالبي عن ابن عباس (٧). وقال آخرون: المراد بهذِه الآية: الدلالة\n_________\n(١) الأحقاف: ١٥.\nرواه الطبري في \"جامع البيان\" ٢/ ٤٩١، والحاكم في \"المستدرك\" ٢/ ٣٠٨ وقال: هذا حديث صحيح الإسناد ولم يخرجاه. ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٧/ ٤٦٢، وعزاه ابن كثير في \"تفسير القرآن العظيم\" ١٣/ ١٥ إلى ابن أبي حاتم. وعزاه السيوطي في \"الدر المنثور\" ١/ ٥١٢ - ٥١٣، ٦/ ٩ إلى سعيد بن منصور، وعبد بن حميد، وابن المنذر.\n(٢) من (أ).\n(٣) في (ش): الرضاع.\n(٤) في (أ): وهو.\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ٢٧٧، وقد روى ابن جريج نحوه عن عطاء: رواه عبد الرزاق في \"مصنفه\" ٧/ ٥٧ (١٢١٧٣)، والطبري في \"جامع البيان\" ٢/ ٤٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٢٩ (٢٢٧٥).\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٤٩٢.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٤٩١، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥١٢ - ٥١٣ إلى ابن أبي حاتم، وابن المنذر.","vol":"6","page":262},{"text":"(على أن الرضاع) (١) ما كان في الحولين، وأن ما بعد الحولين (من الرضاع) (٢) لا يُحَرِّم، وهو (٣) قول علي (٤)، وعبد الله (٥)، وابن عباس (٦)، وابن عمر (٧)، وعلقمة (٨)،\n_________\n(١) في (ح): على الرضاع. وفي (ز): عن الرضاع.\n(٢) ساقطة من (أ)، وفي (ش) بعدها زيادة: ما كان.\n(٣) في (ش): وهذا.\n(٤) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢١٥ (١٧٢١٦)، وعبد الرزاق في \"مصنفه\" ٧/ ٤٦٤ (١٣٨٩٨)، والبيهقي في \"السنن الكبرى\" ٧/ ٤٦١.\n(٥) رواه أبو داود في كتاب النِّكَاح، باب في رضاعة الكبير (٢٠٥٩)، وعبد الرزاق في \"مصنفه\" ٧/ ٤٦٣ (١٣٨٩٥)، وسعيد بن منصور في \"السنن\" طبعة حبيب الرحمن ١/ ٢٧٨ - ٢٧٩، ٢٨١ (٩٧٤ - ٩٧٥)، (٩٨٧)، وابن أبي شيبة في \"مصنفه\" ٦/ ٢١١، ٢١٥ (١٧١٩٦)، (١٧٢١٥)، والطبري في \"جامع البيان\" ٢/ ٤٩٢، والدارقطني في \"السنن\" ٤/ ١٧٣، والبيهقي في \"السنن الكبرى\" ٧/ ٤٦٢.\n(٦) رواه مالك في \"الموطأ\" ٢/ ٦٠٢، وعبد الرزاق في \"مصنفه\" ٧/ ٤٦٤ (١٣٩٠٠ - ١٣٩٠٣)، وسعيد بن منصور في \"السنن\" ١/ ٢٧٨، ٢٨١ (٩٧٢)، (٩٨٠)، وابن أبي شيبة في \"مصنفه\" ٦/ ٢١٥ (١٧٢١٨)، والطبري في \"جامع البيان\" ٢/ ٤٩٢ - ٤٩٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٢٩ (٢٢٦٦)، والدارقطني في \"السنن\" ٤/ ١٧٤، والبيهقي في \"السنن الكبرى\" ٧/ ٤٦٢.\n(٧) رواه مالك في \"الموطأ\" ٢/ ٦٠٣، وعبد الرزاق في \"مصنفه\" ٧/ ٤٦٥ (١٣٩٠٤ - ١٣٩٠٧)، وابن أبي شيبة في \"مصنفه\" ٦/ ٢١٧ (١٧٢٢٩)، والطبري في \"جامع البيان\" ٢/ ٤٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" في الموضع السابق، والبيهقي في \"السنن الكبرى\" ٧/ ٤٦١.\n(٨) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢١٧ (١٧٢٢٧)، والطبري في \"جامع البيان\" ٢/ ٤٩٢.","vol":"6","page":263},{"text":"والشعبي (١)، والزهري (٢) وفي الحديث: \"لا رضاع بعد الحولين، وإنما يحرم من الرضاع ما أنبت اللحم، وأنشأ (٣) العظم\" (٤).\n_________\n(١) رواه عبد الرزاق في \"مصنفه\" ٧/ ٤٦٣ (١٣٨٩٤)، وسعيد بن منصور في \"السنن\" ١/ ٢٧٨ (٩٧٣)، وابن أبي شيبة في \"مصنفه\" ٦/ ٢١٧ (١٧٢٣١)، والطبري في \"جامع البيان\" ٢/ ٤٩٢.\n(٢) رواه عبد الرزاق في \"مصنفه\" ٧/ ٤٦٥ (١٣٩٠٨).\n(٣) في (ح): وأنشز.\n(٤) روى ابن عدي في \"الكامل\" ٧/ ١٠٣، والدارقطني في \"السنن\" ٤/ ١٧٤، والبيهقي في \"السنن الكبرى\" ٧/ ٤٦٢ من طريق الهيثم بن جميل، عن سفيان بن عيينة، عن عمرو لن دينار، عن ابن عباس قال: قال رسول الله - ﷺ -: \"لا رضاع إلا ما كان في الحولين\". قال ابن عدي: وهذا يعرف بالهيثم بن جميل عن ابن عيينة مسندًا، وغير الهيثم يوقفه على ابن عباس. وقال الدارقطني: لم يسنده عن ابن عيينة غير الهيثم بن جميل، وهو ثقة حافظ.\nوقد رواه عبد الرزاق في \"مصنفه\" (٤٦٥) (١٣٩٠٣)، وسعيد بن منصور في \"السنن\" ١/ ٢٨٠ (٩٨٠)، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٤٦٢، وعزاه الزيلعي في \"نصب الراية\" ٣/ ٢١٨ إلى ابن أبي شيبة. كلهم عن ابن عيينة به موقوفًا. قال البيهقي: هذا هو الصحيح موقوف.\nوروى أبو داود في كتاب النِّكَاح، باب في رضاعة الكبير (٢٠٦٠)، والإمام أحمد في \"المسند\" ١/ ٤٣٢ (٤١١٤)، والدارقطني في \"السنن\" ٢/ ١٧٢، والبيهقي في \"السنن الكبرى\" ٧/ ٤٦١، وابن عبد البر في \"التمهيد\" ٨/ ٢٦١ كلهم من طريق وكيع، عن سليمان بن المغيرة، عن أبي موسى الهلالي، عن أبيه، عن ابن مسعود، عن النبي - ﷺ - قال: \"لا يحرم من الرضاع إلا ما أنبت اللحم، وأنشز العظم\" هذا لفظ أحمد.\nورواه الدارقطني في \"السنن\" ٤/ ١٧٣، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٤٦٠ من طريق النضر بن شميل قال: حدثنا سليمان بن المغيرة به. وفيه: عن ابن لعبد الله بن مسعود، عن أبيه به. =","vol":"6","page":264},{"text":"وقال قتادة والربيع: فرض الله ﷿ على (١) الوالدات أن يرضعن أولادهن حولين كاملين، ثم أنزل الرخصة، والتخفيف بعد ذلك، فقال: ﴿لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ﴾ (٢). أي: هذا (٣) منتهى (الرَّضاع، وليس فيما) (٤) دون ذلك وقت محدود، وإنما هو على (٥) مقدار\n_________\n= قال ابن حجر في \"التلخيص الحبير\" ٤/ ٤: وفيه أبو موسى وأبوه مجهولان، قاله أبو حاتم؛ لكن أخرجه من حديث أبي حصين، عن أبي عطية قال: جاء رجل إلى أبي موسى فذكر معناه.\nقلت: رواية أبي حصين عن أبي عطية أخرجها عبد الرزاق في \"مصنفه\" ٧/ ٤٦٣ (١٣٨٩٥)، والدارقطني في \"السنن\" ٤/ ١٧٣، والبيهقي في \"السنن الكبرى\" ٧/ ٤٦١، لكن الأثر موقوف على ابن مسعود.\nويشهد له ما روى الترمذي في كتاب الرضاع، باب ما جاء ما ذكر أن الرضاعة لا تحرم إلا في الصغر دون الحولين (١١٥٢) وقال: حديث حسن صحيح. ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٣٧ (٤٢٢٤) مختصرًا، والخطيب في \"تاريخ بغداد\" ٧/ ٥٥، وابن حزم في \"المحلى\" ١٠/ ٢٠ عن أم سلمة قالت: قال رسول الله - ﷺ -: \"لا يحرم من الرضاع إلا ما فتق الأمعاء في الثدي، وكان قبل الفطام\" هذا لفظ الترمذي.\n(١) ساقطة من (ش).\n(٢) قول قتادة رواه الطبري في \"جامع البيان\" ٢/ ٤٩٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٢٩.\nوقول الربيع رواه الطبري في \"جامع البيان\" ٢/ ٤٩٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٢٩ (٢٢٦٩).\n(٣) ساقطة من (أ). وفي (ح): ذلك.\n(٤) في (أ): الرضاعة وليس فيها.\n(٥) ساقطة من (أ).","vol":"6","page":265},{"text":"إصلاح (١) الصبي، وما يعيش به.\nوقرأ أبو رجاء (٢): (الرِضاعة) بكسر الراء (٣). قال الخليل والفراء: هما لغتان، مثل: الوِكالة والوَكالة، والدَّلالة والدِّلالة (٤). وقرأ مجاهدٌ وابن محيصن: (لمن أراد أن يتم الرضعة) (٥) وهي فَعْلة كالمرة الواحدة. وقرأ عكرمة، وحميد، وعون العقيلي (٦): (لمن أراد أن تتم\n_________\n(١) في (ش)، (ح): صلاح.\n(٢) في (أ): أبو الرجاء.\n(٣) عزاها إليه النحاس في \"إعراب القرآن\" ١/ ٣١٦، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢١)، والكرماني في \"شواذ القراءة\" (٤٥ أ).\n(٤) \"معاني القرآن\" للفراء ١/ ١٤٩، وذكر ابن السكيت في \"إصلاح المنطق\" (ص ١١١) نحوه عن الكسائي. وقال الأخفش في \"معاني القرآن\" ١/ ٣٧١: وبعض بني تميم يكسرها ..\n(٥) عزاها إلى مجاهد: ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢١)، والهذلي في \"الكامل في القراءات الخمسين\" (١٦٩ أ)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٦٢، وذكرها دون نسبة الزمخشري في \"الكشاف\" ١/ ٢٧٨، والعكبري في \"إعراب القراءات الشواذ\" ١/ ٢٥١.\nوقد ذكر النحاس والهذلي والكرماني أن قراءة مجاهد أيضًا وابن محيصن: المن أراد أن تتم الرضاعة).\nانظر: \"إعراب القرآن\" للنحاس ١/ ٣١٦، \"الكامل في القراءات الخمسين\" للهذلي (١٦٩ أ)، \"شواذ القراءة\" للكرماني (٤٠ أ).\n(٦) عون بن أبي شداد العقيلي، -ويقال: العبدي- أبو معمر البصري.\nله اختيار في القراءة، أخذ القراءة عرضًا عن نصر بن عاصم، قال يحيى بن معين: ثقة. وذكره ابن حبان في \"الثقات\"، وقال أبو عبيد الآجري: وقلت لأبي داود: عون العقيلي؟ فقال: ثقة. قلت: هو مثل حميد؟ قال: حميد أكثر حديثًا. =","vol":"6","page":266},{"text":"الرضاعة) (١) (بتاء مفتوحة ورفع الرضاعة) (٢) على أن الفعل لها. وقرأ ابن عباس: (يكمل (٣) الرضاعة) (٤). ﴿وَعَلَى الْمَوْلُودِ لَهُ﴾ يعني: الأب ﴿رِزْقُهُنَّ﴾: طعامهن وقُوتهن (٥) ﴿وَكِسْوَتُهُنَّ﴾ لباسهن. وقرأ طلحة بن مصرف: (كُسوتهن) (٦) بضم الكاف، وهما لغتان مثل: إسْوَةٍ\n_________\n= قلت: هو مثل عباس الجريري. أعني: عن أنس؟ قال: ما أبعدت. وقال في موضع آخر: سألت أبا داود عن عون بن أبي شداد؟ فضعفه. وقد فَرَّق البخاري، وابن حبان بين عون العقيلي أبو معمر يروي عن أنس، وعون بن أبي شداد، يروي عن الحسن. وقال الذهبي: اختلف فيه. وقال ابن حجر: مقبول. من الخامسة. \"التاريخ الكبير\" للبخاري ٧/ ١٥، ١٦، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٨٥، \"سؤالات أبي عبيد الآجري\" ١/ ٣٩٧، ١/ ٤١٧، \"الثقات\" لابن حبان ٥/ ٢٦٣، ٧/ ٢٨١، \"الكاشف\" للذهبي (٤٣١٥)، \"غاية النهاية\" لابن الجزري ١/ ٦٠٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٣٨، \"تقريب التهذيب\" لابن حجر (٥٢٢١).\n(١) عزاها إلى حميدٍ النحاسُ في \"إعراب القرآن\" ١/ ٣١٦، والهذلي في \"الكامل في القراءات الخمسين\" (١٦٩ أ)، وذكرها دون نسبة الطبري في \"جامع البيان\" ٢/ ٤٩٥.\n(٢) ساقطة من (ح).\n(٣) في هامش (س)، و(ز): تكميل. وفي (ش): تكمل. وفي (أ): أن يكمل.\n(٤) عزاها إليه الكرماني في \"شواذ القراءة\" (٤٠ أ)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٦٢، وأبو حيان في \"البحر المحيط\" ٢/ ٢٢٣، وفي \"مختصر في شواذ القرآن\" لابن خالويه قال: إن ابن عباس قرأ (أن تكملوا الرضاعة).\n(٥) في (ح): قوتهن وطعامهن.\n(٦) عزاها إليه أبو حيان في \"البحر المحيط\" ٢/ ٢٢٥، والسمين الحلبي في \"الدر المصون\" ٢/ ٤٦٥، وذكرها دون نسبة العكبري في \"إعراب القراءات الشواذ\" ١/ ٢٥١.","vol":"6","page":267},{"text":"وأُسْوَةٍ، ورِشوة ورُشوة.\n﴿بِالْمَعْرُوفِ﴾ علم الله تعالى تفاوت (١) أحوال خلقه في الغنى والفقر؛ فقال: ﴿بِالْمَعْرُوفِ﴾ أي: على قدر الميسرة وجعل الحضانة على الأم، والنفقة على الأب.\nوقوله (٢): ﴿لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا﴾ التكليف: الإلزام، قال الشاعر (٣):\nتُكَلِّفُني مَعيشة آل زيدٍ (٤) ... ومن لي بالصَّلائقِ والصِّنَابِ\nوالوسع: ما يسع الإنسان، فيطيقه، ولا يضيق عليه، وهو اسم كالجُهْد والوُجْد (٥)، وقيل: الوسع ما (٦) دون الطاقة. وارتفع النفس\n_________\n(١) في (س): تقارب.\n(٢) ساقطة من (ح)، و(أ).\n(٣) هو جرير، والبيت في \"ذيل ديوانه\" (ص ٤٢)، وورد منسوبًا إليه في \"النقائض\" لأبي عبيدة ٢/ ٨٣٩، \"طبقات الشعراء\" لابن سلام (ص ١٢٩)، \"الكامل\" للمبرد ١/ ١٣٢ وعندهم: ومن لي بالمرقق ...\nوالصلائق: الخبز الرقيق، أو القطعة المشواة من اللحم. والصناب: صباغ يتخذ من الخردل والزبيب. \"لسان العرب\" لابن منظور ٧/ ٣٩١ (صلق) و٧/ ٤١٥ (صنب).\n(٤) كذا في (ز)، (أ) ومصادر تخريج البيت. وأما في (س)، (ش)، (ح): آل لأي.\n(٥) \"جامع البيان\" للطبري (٤٩٦)، \"تهذيب اللغة\" للأزهري ٣/ ٩٥، \"مفردات ألفاظ القرآن\" للرا غب الأصبهاني (ص ٨٧٠) (وسع).\n(٦) ساقطة من (ش).","vol":"6","page":268},{"text":"باسم الفعل المجهول؛ لأنه وضع موضع الفاعل، وانتصب الوسع بخبر الفعل المجهول؛ لأنه أقيم مقام المفعول (١). نظيرها في سورة الطلاق (٢).\n(وقوله تعالى) (٣): ﴿لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا﴾ قرأ ابن محيصن، وابن كثير، وشبل، وأبو عمرو، وسلام (٤)، ويعقوب، وقتيبة برفع الراء (٥) مشددة (٦)، واختاره أبو حاتم على الخبر منسوقًا على قوله:\n_________\n(١) \"إملاء ما من به الرحمن\" للعكبري ١/ ٩٧، \"البحر المحيط\" لأبي حيان ٢/ ٢٢٥، \"الدر المصون\" للسمين الحلبي ٢/ ٤٦٦.\n(٢) هو قوله تعالى: ﴿لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتَاهُ اللَّهُ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا﴾ آية ٧.\n(٣) ساقطة من (ش)، و(ح).\n(٤) سلام بن سليمان المزني مولاهم أبو المنذر البصري، ثم الكوفي.\nمقرئ جليل، أخذ القراءة عرضًا عن عاصم بن أبي النجود وأبي عمرو بن العلاء وغيرهما، وهو شيخ يعقوب في القراءة. قال حماد بن سلمة: سلام أحفظ لحديث عاصم من حماد بن زيد. قال أبو داود: ليس به بأس. وقال أبو حاتم: صدوق، صالح الحديث. وذكره ابن حبان في \"الثقات\"، وقال: كان يخطئ وليس هذا بسلام الطويل، ذاك ضعيف، وهذا صدوق. وقال الساجي: صدوق يهم، ليس بمتقن في الحديث. وقال ابن معين: لا شيء. وقال ابن حجر: صدوق يهم. توفي سنة (١٧١ هـ).\n\"التاريخ الكبير\" للبخاري ٤/ ١٣٤، \"سؤالات ابن الجنيد\" (ص ٤٣٤)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٥٩، \"الضعفاء الكبير\" للعقيلي ٢/ ١٦٠، \"الثقات\" لابن حبان ٤/ ٤١٦، \"غاية النهاية\" لابن الجزري ١/ ٣٠٩، \"تهذيب التهذيب\" لابن حجر ٢/ ١٣٩، \"تقريب التهذيب\" لابن حجر (٢٧٠٥).\n(٥) في (ش): التاء.\n(٦) \"السبعة\" لابن مجاهد (ص ١٨٣)، \"الحجة\" لابن زنجلة (ص ١٣٦)، \"علل =","vol":"6","page":269},{"text":"﴿لَا تُكَلَّفُ﴾ وأصله (١): تضارَرُ (٢)، وأدغمت الراء (في الراء) (٣). وقرأ نا فع، وابن عامر، وعاصم، وحمزة، والكسائي، وخلف: ﴿تُضَارَّ﴾ (٤) مشددة منصوبة الراء (٥)، واختاره أبو عبيد على النهي، وأصله: لا (٦) تضارر، فأدغمت، وحركت الراء (٧) بأخف (٨) الحركات وهو النصب، ويدل عليه قراءة عمر: (لا تضارر) (٩) على إظهار التضعيف. وقرأ الحسن: (لا تضارِّ) براء مدغمةٍ مكسورة (١٠)، لأنها لما أدغمت سكنت، والجزم يحرك إلى الكسر.\n_________\n= القراءات\" للأزهري ١/ ٨١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٧. وعزاها إلى قتيبة: ابن مهران في \"الغاية في القراءات العشر\" (ص ١١٤)، وأبو القاسم الهذلي في \"الكامل في القراءات الخمسين\" (١٦٩ ب).\nوعزاها إلى ابن محيصن الدمياطي في \"إتحاف فضلاء البشر\" ٠١/ ٤٤٠.\n(١) في (أ): وأصلها.\n(٢) في (ش): لا تضارر.\n(٣) ساقطة من (أ).\n(٤) في (أ): لا تضار.\n(٥) المراجع السابقة.\n(٦) ساقطة من (ش).\n(٧) ساقطة من (ش)، (ح).\n(٨) في (ش)، (ح)، (ز): إلى أخف.\n(٩) عزاها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢١)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٦٧، وأبو حيان في \"البحر المحيط\" ٢/ ٢٢٦. وقال الفراء في \"معاني القرآن\" ١/ ١٥٠: وقد قرأ عمر بن الخطاب: (ولا يضارر كاتب ولا شهيد).\n(١٠) عزاها إليه السمين الحلبي في \"الدر المصون\" ٢/ ٤٦٧، وذكرها دون عزو =","vol":"6","page":270},{"text":"وروى أبان (١) عن عاصم: (لا تضارِرُ) مظهرة مكسورة على أن الفعل لها (٢).\nوقرأ أبو جعفر: (لا تضارْ) بجزم الراء وتخفيفه (٣) (على\n_________\n= النحاس في \"إعراب القرآن\" ١/ ٣١٦، والعكبري في \"إعراب القراءات الشواذ\" ١/ ٢٥٢، وعزاها أبو القاسم الهذلي في \"الكامل في القراءات الخمسين\" (١٦٩ ب) إلى أبان. وعزاها الكرماني في \"شواذ القراءة\" (٤٠ أ) إلى الضحاك. وقال الزجاج في \"معاني القرآن\" ١/ ٣١٣: ويجوز: (لا تضارِّ والدة) بالكسر، ولا أعلم أحدًا قرأ بها، فلا تقرأن بها ..\n(١) ورد في \"علل القراءات\" للأزهري أنَّه أبان بن يزيد وهو:\nأبان بن يزيد بن أحمد العطار أبو يزيد البصري، ثقة، له أفراد، قرأ على عاصم، وروى الحروف عن قتادة بن دعامة. قال الذهبي: توفي سنة بضع وستين ومائة. وقال ابن الجزري: ثم ظهر لي أنَّه توفي بعد ذلك بسنين.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٩٩، \"غاية النهاية\" لابن الجزري ١/ ٤، \"تهذيب التهذيب\" لابن حجر ١/ ٥٦، \"تقريب التهذيب\" لابن حجر (١٤٣).\n(٢) عزاها إلى أبان عن عاصم: النحاس في \"إعراب القرآن\" ١/ ٣١٧، وفي \"معاني القرآن الكريم\" ١/ ٢١٧، والأزهري في \"علل القراءات\" ١/ ٨١.\n(٣) في (ز): وتخفيفها.\nعزاها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢١)، وأبو القاسم الهذلي في \"الكامل في القراءات الخمسين\" (١٦٩ ب)، وسبط الخياط في \"الاختيار في القراءات العشر\" ١/ ٣٠٥، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٢٧ وقال: واختلف عن أبي جعفر. . وروى ابن جماز من غير طريق الهاشمي، وعيسى من طريق ابن مهران وغيره عن ابن شبيب: تشديد الراء وفتحها فيهما. أي: في قوله: ﴿لَا تُضَارَّ وَالِدَةٌ﴾ وقوله: ﴿وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ﴾.","vol":"6","page":271},{"text":"الحذف) (١) طلبًا للخفة.\nومعنى الآية: لا تضارَّ والدة بولدها فينزع الولد منها إلى غيرها بعد أن رضيت بإرضاعه (٢)، وأَلِفَهَا الصبي، ﴿وَلَا مَوْلُودٌ لَهُ بِوَلَدِهِ﴾، ولا تلقيه هي (٣) إلى أبيه بعد ما عرفها؛ تضارُّهُ بذلك. وقيل: معناه لا تضار والدةٌ فتُكْرَه (٤) على إرضاعه (٥) إذا قبل من غيرها، وكرهت هي رضاعه (٦)، لأن ذلك ليس بواجب عليها، ﴿وَلَا مَوْلُودٌ لَهُ بِوَلَدِهِ﴾، فيحمل على أن يعطي الأم إذا لم يرتضع (٧) الولد إلا منها أكثر (٨) مما يجب لها عليه. فهذان القولان على مذهب الفعل المجهول على معنى أنَّه يفعل ذلك بهما. والوالدة والمولود له مفعولان، وأصل الكلمة: تضارر بفتح الراء الأولى.\nويحتمل أن يكون الفعل لهما (٩)، ويكون تضار على مذهب ما (١٠)\n_________\n(١) ساقطة من (ح).\n(٢) في (أ): برضاعه.\n(٣) ساقطة من (ش).\n(٤) في (ح): تكره.\n(٥) في (ح): رضاعه.\n(٦) في (ش)، (أ): إرضاعه.\n(٧) في (أ): ترضع.\n(٨) في (أ): لأنها أكثر.\n(٩) في (س): لها. وفي (ش): بهما. (ويكون الفعل بهما) كررت في (ش) أيضًا.\n(١٠) في (ش): من.","vol":"6","page":272},{"text":"قد سُمي فاعله، والمعنى لا تضار والدته (١)، فتأبى أن ترضع ولدها؛ لتشق على أبيه، ﴿وَلَا مَوْلُودٌ لَهُ﴾، ولا يضار الأب أمَّ الصبي، فيمنعها من إرضاعه، وينزعه منها (٢). وعلى هذِه (٣) الأقوال يرجع الضرار (٤) إلى الوالدين، يضار كل واحد منهما صاحبه بسبب الولد.\nويجوز أن يكون الضرار (٥) راجعًا إلى الصبي، أي (٦): لا يضار كل واحد منهما الصبي، فلا ترضعه الأم (٧) حتَّى يموت، أو لا ينفق عليه (٨) الأب، أو ينتزعه من أمه حتَّى يَضرَّ بالصبي، وتكون الباء زائدة؛ معناه: لا تضار والدة ولدها، ولا أب ولده. وكل هذِه الأقاويل مروية عن المفسرين (٩).\n(وقوله تعالى) (١٠): ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ اختلف أهل التأويل فيه أيُّ وارث هو؟ ووارث من هو؟ فقال قوم: هو وارث الصبي.\n_________\n(١) في (ش)، (ح)، (أ): والدة.\n(٢) في (ش)، (ح)، (أ): زيادة: وهذا المذهب أصله تضارر بكسر الراء الأولى.\n(٣) في (ش): هذا.\n(٤) في (أ): الضرر.\n(٥) في (أ): الضرر.\n(٦) في (ش): أن.\n(٧) ساقطة من (ح).\n(٨) ساقطة من (ش)، (ح).\n(٩) \"جامع البيان\" للطبري ٢/ ٤٩٦ - ٤٩٩، \"معاني القرآن\" للزجاج ١/ ٣١٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٤٣٠ - ٤٣٢، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١٦٧.\n(١٠) ساقطة من (ش)، (ح).","vol":"6","page":273},{"text":"المعنى: وعلى وارث الصبي الَّذي لو مات الصبي، وله مال ورثه مثل الَّذي كان على أبيه في حياته.\nثم اختلفوا أي وارث هو من ورثته؟ فقال بعضهم (١): هو (٢) من عصبته كائنًا من كان من الرجال دون النساء، مثل: الجد، والأخ، وابن الأخ، والعم، وابن العم، ونحوهم. وهو (٣) قول عمر (بن الخطاب) (٤)، وإبراهيم (٥)، والحسن (٦)، ومجاهد (٧)،\n_________\n(١) في (أ): قوم.\n(٢) في (ح): هم.\n(٣) في (ش): وهذا.\n(٤) ساقطة من (أ).\nرواه عبد الرزاق في \"مصنفه\" ٧/ ٥٩ (١٢١٨١، ١٢١٨٢)، وسعيد بن منصور في \"السنن\" ٤/ ١٤٢ (٢٢٨٥، ٢٢٨٦)، وابن أبي شيبة في \"مصنفه\" ٦/ ٦٣٨ (١٩٣٧٩)، وأبو عبيد في \"الأموال\" (ص ٣٠٥) (٥٩٥)، وابن زنجويه في \"الأموال\" ٢/ ٥٣٤ (٨٦٨)، والطبري في \"جامع البيان\" ٢/ ٥٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٣٢ (٢٢٨٨) والنحاس في \"الناسخ والمنسوخ\" ٢/ ٦٤ (٢٤٩)، والبيهقي في \"السنن الكبرى\" ٧/ ٤٧٨ - ٤٧٩، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥١٤ إلى عبد بن حميد.\n(٥) في (ش): والزهري.\nرواه الطبري في \"جامع البيان\" ٢/ ٥٠١.\n(٦) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٦٣٩ (١٩٣٨٥)، وأبو عبيد في \"الأموال\" (ص ٣٠٥) (٩٩٤)، وابن زنجويه في \"الأموال\" ٢/ ٥٣٣ (٨٦٥)، والطبري في \"جامع البيان\" ٢/ ٥٠٠.\n(٧) في \"تفسيره\" ١/ ١٠٩، ورواه الطبري في \"جامع البيان\" ٢/ ٥٠١، والبيهقي في \"السنن الكبرى\" ٧/ ٤٧٨، وذكره الماوردي في \"النكت والعيون\" ١/ ٣٠١.","vol":"6","page":274},{"text":"وعطاء (١)، ومذهب سفيان قال: إذا لم يبلغ نصيب الصبي ما ينفق عليه أجبرت العصبة الذين يرثونه على أن يسترضعوه (٢). وقال ابن سيرين (٣): أُتي عبد الله بن عتبة (٤) في رضاع صبي يتيم، ومعه وليه،\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٥٠١، وذكره الواحدي في \"الوسيط\" ١/ ٣٤٢، وابن الجوزي في \"زاد المسير\" ١/ ٢٧٢.\n(٢) ذكره المروزي في \"اختلاف العلماء\" (ص ١٥٦). وقد روى عبد الرزاق في \"مصنفه\" ٧/ ٦١ (١٢١٩٠) عنه أنَّه قال: لا تجبر -يعني: أم الصبي على رضاعه، هو على العصبة، قال: وأَحَبُّ إليَّ أن يكون على الرجال والنساء وعلى أمه بقدر ميراثها منه. قلت الكلام الأخير لعله رأي عبد الرزاق.\nلكن روى الطبري في \"جامع البيان\" ٢/ ٥٠٢، وذكره النحاس في \"الناسخ والمنسوخ\" ٢/ ٦٦ من طريق ابن المبارك قال: سمعت سفيان يقول في صبي له عمٌّ وأمٌّ وهي ترضعه، قال: يكون رضاعه بينهما، ويرفع عن العم بقدر ما ترث الأم؛ لأن الأم تجبر على النفقة على ولدها.\n(٣) في (ح): قال ابن مسعود.\n(٤) عبد الله بن عتبة بن مسعود الهذلي أبو عبد الرحمن -وقيل غير ذلك- المدني، وقيل: الكوفي.\nابن أخي عبد الله بن مسعود، ولد على عهد رسول الله - ﷺ -، وروى ابن سعد عن الزهري أن عمر استعمله على السوق. قال ابن حجر: ولهذا ذكرته في هذا القسم -أي: القسم الأول الذين ثبتت صحبتهم- لأن عمر لا يستعمل صغيرًا؛ لأنه مات بعد النبي - ﷺ - بثلاث عشرة سنة، وتسعة أشهر، فأقل ما يكون عبد الله أدرك من حياة النبي - ﷺ - ست سنين، فكأن هذا عمدة العقيلي في ذكره في الصحابة، وقد اتفقوا على ثقته، توفي سنة (٧٣ هـ) أو (٧٤ هـ).\n\"الطبقات الكبرى\" لابن سعد ٦/ ١٢٠، \"الاستيعاب\" لابن عبد البر ٣/ ٩٤٥، \"تهذيب الكمال\" للمزي ١٥/ ٢٦٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٨١، \"الإصابة\" لابن حجر ٤/ ١٠٠، \"تقريب التهذيب\" لابن حجر (٣٤٦١).","vol":"6","page":275},{"text":"فجعل رضاعه في ماله، وقال لوارثه: لو لم يكن له مال لجعلنا رضاعه في مالك؛ ألا ترى أن (١) الله ﷿ يقول: ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ (٢).\nوقال الضحاك: إن مات أبو (٣) الصبي -وللصبي (٤) مال- أخذ رضاعه من المال، وإن لم يكن له (٥) مال أخذ من العصبة، فإن لم يكن للعصبة مال أجبرت أمه عليه (٦). وقال بعضهم: هو وارث الصبي كائنًا من كان من الرجال والنساء، وهو قول قتادة (٧)، والحسن بن صالح، وابن أبي ليلى (٨)، ومذهب أحمد (٩)،\n_________\n(١) من (أ).\n(٢) رواه عبد الرزاق في \"مصنفه\" ٧/ ٦٠ (١٢١٨٥)، وابن أبي شيبة في \"مصنفه\" ٦/ ٦٣٨ (١٩٣٨٠)، وأبو عبيد في \"الأموال\" (ص ٣٠٥) (٥٩٢)، وابن زنجويه في \"الأموال\" ٢/ ٥٣٢ (٨٦٤)، والطبري في \"جامع البيان\" ٢/ ٥٠٠ - ٥٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٣٣ (٢٢٨٩)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥١٤ إلى عبد بن حميد.\n(٣) زيادة من (ش)، (ح).\n(٤) في (ز): إن مات الولي وللصبي.\n(٥) ساقطة من (ح).\n(٦) رواه عبد الرزاق في \"مصنفه\" ٧/ ٦١ (١٢١٨٩)، وابن أبي شيبة في \"مصنفه\" ٦/ ٦٣٨ (١٩٣٧٨)، والطبري في \"جامع البيان\" ٢/ ٥٠١.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٥٥١، ورواه عبد الرزاق في \"مصنفه\" ٧/ ٦١ (١٢١٨٣) مختصرًا.\n(٨) ذكره عنهما المروزي في \"اختلاف العلماء\" (ص ١٥٦)، وابن المنذر في \"الإشراف على مذاهب أهل العلم\" ٣/ ١٣٩، وابن الجوزي في \"زاد المسير\" ١/ ٢٧٢.\n(٩) اختلاف العلماء\" للمروزي (ص ١٥٦)، \"المغنى\" لابن مجاهد ١١/ ٣٨١، \"زاد المعاد\" لابن القيم ٥/ ٥٤٨ - ٥٤٩.","vol":"6","page":276},{"text":"وإسحاق (١)، وأبي ثور (٢) قالوا (٣): يجبر على نفقته كل وارث على قدر ميراثه عصبةً كانوا أو غيرهم.\nوقال بعضهم: هو من كان ذا رحم مَحْرَم من ورثة المولود، فمن لم يكن محرمًا (٤)، مثل: ابن العم، والمولى، ومن أشبههما، فليسوا ممن عناهم الله تعالى بقوله: ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ وإن كانوا من جملة العصبة، ولا يجبرون على النفقة، وهو قول أبي حنيفة، وأبي يوسف، (ومحمد، قالوا: لا يجبر على نفقة الصبي إلا ذو رحمِهِ المَحْرَم (٥).\nوقال آخرون) (٦): ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ عَنَى به الصبي (٧) نفسه الَّذي هو وارث أبيه المتوفى أن عليه أجر رضاعه في ماله إن كان له\n_________\n(١) \"اختلاف العلماء\" للمروزي (ص ١٥٦)، \"معالم التنزيل\" للبغوي ١/ ٢٧٨، \"زاد المسير\" لابن الجوزي ١/ ٢٧٢.\n(٢) \"اختلاف العلماء\" للمروزي (ص ١٥٦)، \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٣/ ١٣٩.\n(٣) في (س): قال.\n(٤) في (ش)، (ح): بمحرم.\n(٥) في (ز)، (أ): إلا ذو رحم محرم.\n\"مختصر اختلاف العلماء\" للطحاوي (ص ٢٢٤)، \"أحكام القرآن\" للجصاص ١/ ٤٠٧، \"فتح القدير\" لابن الهمام ٤/ ٤١٩، وانظر \"جامع البيان\" للطبري ١/ ٥٠١.\n(٦) ما بين القوسين ساقط من (ش).\n(٧) في (ح) (ش): يعني الصبي.","vol":"6","page":277},{"text":"مال، فإن لم يكن له مال أُجبرت (١) أمُّهُ على رَضَاعه، ولا يُجْبَرُ على نفقة الصبي إلا الوالدان، وهو قول مالك (٢)، والشافعي (٣). وقيل: هو الباقي من والدي المولود بعد وفاة الآخر منهما عليه (٤).\n﴿مِثْلُ ذَلِكَ﴾ يعني: مثل (ما كان على الأب) (٥) من أجر الرضاع، والنفقة، والكسوة، قاله أكثر العلماء (٦). وقال الشعبي، والزهري: ﴿وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ﴾ يعني: أن لا يضار (٧).\n_________\n(١) في (س): (ش)، (ح): أجبر.\n(٢) \"اختلاف العلماء\" للمروزي (ص ١٥٦)، \"الإشراف\" للقاضي عبد الوهاب ٢/ ٨٠٨، \"الإيضاح لناسخ القرآن ومنسوخه\" لمكي بن أبي طالب (ص ١٨٠).\n(٣) \"الأم\" للشافعي ٥/ ٩٧، \"أحكام القرآن\" لإلكيا الهراسي ١/ ٢٧١ - ٢٧٢، \"تفسير القرآن\" للسمعاني ٢/ ٣٤١.\n(٤) \"جامع البيان\" للطبري ٢/ ٥٠٢، \"النكت والعيون\" للماوردي ١/ ٣٠٠، \"معالم التنزيل\" للبغوي ١/ ٢٧٨.\n(٥) ساقطة من (أ).\n(٦) \"جامع البيان\" للطبري ٢/ ٥٠٢ - ٥٠٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٤٣٣، \"معاني القرآن الكريم\" للنحاس ١/ ٢١٨، \"أحكام القرآن\" للجصاص ١/ ٤٠٦ - ٤٠٧.\n(٧) في (ح): تضار.\nقول الشعبي: رواه الطبري في \"جامع البيان\" ٢/ ٥٠٤، والبيهقي في \"السنن الكبرى\" ٧/ ٤٧٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٣٣. وقد روى ابن أبي شيبة في \"مصنفه\" ٦/ ٦٣٧ (١٩٣٧٤)، والقاضي إسماعيل كما عزاه إليه ابن التركماني في \"الجوهر النقي\" ٧/ ٤٧٨ وقال: بسند جيد عن الشعبي أنَّه قال: رضاع الصبي. أي: تفسير قوله تعالى: ﴿مِثْلُ ذَلِكَ﴾.\nوقول الزهري: رواه الطبري في \"جامع البيان\" ٢/ ٥٥٤.","vol":"6","page":278},{"text":"﴿فَإِنْ أَرَادَا﴾ يعني: الوالدين (١) ﴿فِصَالًا﴾: فطامًا قبل الحولين، وأصل الفصل: القطع ﴿عَنْ تَرَاضٍ مِنْهُمَا﴾ جميعًا به (٢) واتفاق عليه. ﴿وَتَشَاوُرٍ﴾ وهو استخراج الرأي، وأصله من شُرْتُ الدابة، وشَوَّرْتُهَا؛ إذا اختبرتُ ما عندها في العدو، ويقال لعلم ذلك: المشوار (٣).\n﴿فَلَا جُنَاحَ عَلَيْهِمَا وَإِنْ أَرَدْتُمْ﴾ أيها الآباء ﴿أَنْ تَسْتَرْضِعُوا أَوْلَادَكُمْ﴾ (مراضع غير أمهاتهم (٤) إذا أبين (٥) أن يرضعن (٦)، أو لعلة بهن (٧)، أو لانقطاع لبنهن، أو أردن النِّكَاح، أو خفتم الضيعة على أولادكم) (٨).\n﴿فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُمْ﴾ إلى أمهاتهم أجرًا (٩) بقدر ما أرضعن لكم (١٠).\nوقيل: سلمتم أجور المراضع إليهن. وقيل: إذا (١١) سلمتم\n_________\n(١) في (ح): الوالدان.\n(٢) ساقطة من (أ).\n(٣) \"تهذيب اللغة\" للأزهري ١١/ ٤٠٥ (شار)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٤٧٠) (شور).\n(٤) في (ش)، (أ): أمهاتهن.\n(٥) في (ح): إذا أبت أمهاتهم.\n(٦) في (ش): يحيى ضعوا. وفي (ح): يرضعنه.\n(٧) ساقطة من (أ).\n(٨) ما بين القوسين زيادة من (ش)، (ح)، (أ)، وهي في \"جامع البيان\" للطبري ٢/ ٥٠٨.\n(٩) كذا في (ح). وأما في (س): أجورها. وفي (ش)، (أ): أجرهن. وفي (ز): أجورهن.\n(١٠) من (أ).\n(١١) من (ش)، (ح)، (أ).","vol":"6","page":279},{"text":"الاسترضاع عن تراض واتفاق دون الضرار (١). فذلك قوله تعالى: ﴿مَا آتَيْتُمْ﴾ قرأ (٢) ابن كثير: (أتيتم) بالقصر، وكذلك الَّذي في الروم: (ما أتيتم من ربا) (٣).\nالباقون بالمد) (٤). ﴿بِالْمَعْرُوفِ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-606>٢٣٤ </span>- قوله ﷿: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾\nأي: يقبضون ويموتون، (وأصل التوفي) (٥): أخذ الشيء وافيًا. وقرأ علي بن أبي طالب - ﵁بفتح الياء (٦)، أي: يَتَوفَّون أعمارهم (٧) وأرزاقهم (٨). وتوفى واستوفى بمعنى واحد.\n﴿وَيَذَرُونَ﴾ ويتركون ﴿أَزْوَاجًا يَتَرَبَّصْنَ﴾.\n_________\n(١) \"جامع البيان\" للطبري ٢/ ٥٠٩، \"معاني القرآن\" للزجاج ١/ ٣١٤.\n(٢) في (ز): قراءة.\n(٣) آية رقم (٣٩).\n(٤) ما بين القوسين ساقط من (ش)، (ح)، (أ).\n\"السبعة\" لابن مجاهد (ص ١٨٣)، \"الحجة\" لابن زنجلة (ص ١٣٧)، \"النشر في القراءات العشر\"لابن الجزري ٢/ ٢٢٨.\n(٥) في (ح): والتوفي.\n(٦) عزاها إليه ابن جني في \"المحتسب\" ١/ ١٢٥، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٢)، والنحاس في \"معاني القرآن الكريم\" ١/ ٢٢٢، والكرماني في \"شواذ القراءة\" (٤٠ أ)، وأبو حيان في \"البحر المحيط\" ٢/ ٢٣٢.\n(٧) في (ح): أعمالهم.\n(٨) \"المحتسب\" لابن جني ١/ ١٢٥، \"الكشاف\" للزمخشري ١/ ٢٨٢، \"إعراب القراءات الشواذ\" للعكبري ١/ ٢٥٣.","vol":"6","page":280},{"text":"فإن قيل: فأين خبر قوله: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾؟ قيل: هو متروك؛ لأنه لم يقصد المخبر (١) عنهم، وذلك جائز في الاسم، يذكر ويكون تمام خبره في اسم آخر وهو (٢) أن يترك الأول، ويخبر عن الثاني، فيكون معناه: والذين يتوفون منكم ويذرون أزواجًا (عدتهن أن) (٣) يتربصن (٤) بأنفسهن أربعة أشهر وعشرًا، كقول الشاعر (٥):\nبني أسد إنَّ ابن قيس وقتلهُ ... بغير دم دارَ المَذَلَّةِ حَلَّتِ\nفألقى (٦) ابن قيس، وقد ابتدأ بذكره، وأخبر عن قتله أنَّه ذل (٧)، وأنشد (٨):\n_________\n(١) في (ش)، (ح)، (أ): الخبر.\n(٢) من هامش (ز).\n(٣) من (أ).\n(٤) في (ش): تربصن، وفي هامش (س)، وكذا في \"المختصر\" أيضًا، والصواب: فيكون معناه وأزواج الذين يتوفون منكم يتربصن.\n(٥) لم أهتد إلى قائله، وهو في \"معاني القرآن\" للفراء ١/ ١٥٠، \"جامع البيان\" للطبري ٢/ ٥١١، \"الصاحبي في فقه اللغة\" لابن فارس (ص ٢١٧).\n(٦) كذا في (ش)، (ح). وأما في (س): فالمعنى. وفي (أ): والمعنى هذا.\n(٧) في (أ): أذل.\n(٨) القائل هو ثابت بن كعب العتكي، المعروف بثابت قطنة، من أبيات قالها يرثي بها يزيد بن المهلب.\nانظر: \"تاريخ الرسل والملوك\" للطبري ٦/ ٦٠٣ - ٦٠٤، \"المخصص\" لابن سيده ١٣/ ١٧٤.\nوالبيت دون نسبة في \"معاني القرآن\" للفراء ١/ ١٥٠، \"جامع البيان\" للطبري =","vol":"6","page":281},{"text":"لعلي إن مالت بي الريح ميلةً ... على ابن أبي ذبان (١) أن يتندما\nفقال: لعلي، ثم قال: أن يتندما؛ لأن المعنى فيه، هذا قول الفراء (٢).\nوقال الزجاج: معناه والذين يتوفون منكم ويذرون أزواجًا، أزواجهم (٣) يتربصن بأنفسهن (٤).\nوقال الأخفش: خبره في قوله: ﴿يَتَرَبَّصْنَ﴾ (يعني (٥): يتربصن بعدهم) (٦).\nوقال قطرب: معناه: ينبغي لهن أن يتربصن (٧)، أي (٨): ينتظرن،\n_________\n= ٢/ ٥١١، \"معاني القرآن\" للزجاج ١/ ٣١٥، \"الصاحبي في فقه اللغة\" لابن فارس (ص ٢١٧).\nوأبو ذبان كنية عبد الملك بن مروان؛ لأنه كان أبخر لفساد كان في فمه. وأراد بابنه هشام بن عبد الملك. \"لسان العرب\" لابن منظور ٥/ ٢١ (ذبب).\n(١) في (ز): ذبيان. وفي (أ): زِبّان. وفي مصادر تخريج البيت: ذبان.\n(٢) \"معاني القرآن\" للفراء ١/ ١٥٠ - ١٥١.\n(٣) في (ش): أزواجهن.\n(٤) \"معاني القرآن\" للزجاج ١/ ٣١٥.\n(٥) في (ح): أي.\n(٦) في (أ): يعني: تتربصن إحداهن.\n\"معاني القرآن\" للأخفش ١/ ٣٧٢، وانظر \"إعراب القرآن\" للنحاس ١/ ٣١٧.\n(٧) ذكره الطبري في \"جامع البيان\" ٢/ ٥١١ دون نسبة لأحد.\n(٨) في (س): أن.","vol":"6","page":282},{"text":"ويحتبسن (١) بأنفسهن (٢)، معتدات على أزواجهن، تاركات للطيب، والزينة، والأزواج، والنقلة عن المسكن الَّذي كن يسكن فيه (٣) في حياة أزواجهن أربعة أشهر وعشرًا إلا أن يكن حوامل، فيتربصن (٤) إلى أن يضعن حملهن؛ فإذا ولدن (٥) أنقضت عدتهن (٦).\nوروى الزهري، عن عروة، عن عائشة ﵂ (أنها كانت تفتي) (٧) المتوفى عنها زوجها حتَّى تنقضي عدتها: أن لا تلبس مصبوغًا، وتلبس (٨) البياض، ولا تلبس السواد، ولا تتزين، (ولا تلبس) (٩) حليًّا، ولا تكتحل (١٠) بالإثمد، ولا بكحل فيه طيب، وإن وجعت عينها؛ ولكنها تكتحل بالصَّبِر، وما بدا لها من الأكحال سوى الإثمد مما ليس فيه طيب (١١).\n_________\n(١) في (س): يجلسن.\n(٢) ساقطة من (ح).\n(٣) ساقطة من (ش)، (ح)، (ز). وفي (ش)، (ح): يسكنه.\n(٤) في (ش): فتربصوا.\n(٥) في (ز): وضعن.\n(٦) \"جامع البيان\" للطبري ٢/ ٥١١ - ٥١٢.\n(٧) في (أ): أنها قالت كانت تنهى.\n(٨) في (ح): ولا تلبس. وفي (ش) زيادة: الثياب.\n(٩) ساقطة من (ح).\n(١٠) كذا في جميع النسخ.\nوأما في (س): ولا يتزين ولا يلبسن حليًّا ولا يكتحلن.\n(١١) رواه الطبري في \"جامع البيان\" ٢/ ٥١٣ من طريق ابن المبارك، عن معمر، عن الزهري به.\nوقد روى البخاري في كتاب الحيض، باب الطيب للمرأة عند غسلها من =","vol":"6","page":283},{"text":"روى نافع (١) عن زينب بنت أم سلمة (عن أم سلمة) (٢) أن امرأة (٣) من قريش (٤) جاءت إلى رسول الله - ﷺ -، فقالت: إن ابنتي توفي زوجها عنها، وقد اشتكت عينها حتَّى خِفتُ على عينها، وهي تريد الكحل. فقال - ﷺ -: \"قد كانت إحداكن تلبس أطمار ثيابها، وتجلس في\n_________\n= المحيض (٣١٣)، ومسلم في كتاب الطلاق، باب وجوب الإحداد في عدة الوفاة (٩٣٨) عن أُثمَ عطية قالت: إن رسول الله - ﷺ - قال: \"لا تحد امرأة على ميت فوق ثلاث إلا على زوج أربعة أشهر وعشرًا، ولا تلبس ثوبًا مصبوغًا، إلا ثوب عصب، ولا تكتحل، ولا تمس طيبًا إلا إذا طهرت نبذة من قُسْطٍ أو أظفار\" هذا لفظ مسلم.\n(١) كذا في (س) وجميع النسخ وهو خطأ، وصوابه: حميد بن نافع، وهو الأنصاري مولى صفوان بن أوس، وقيل غير ذلك في ولائه، أبو أفلح المدني، ثقة، وقد فرق ابن المديني، والبخاري، وابن حبان بين حميد بن نافع الَّذي يروي عن عبد الله بن عمرو بن العاص وأبي أيوب، وبين حميد بن نافع الَّذي يروي عن زينب بنت أبي سلمة. وجعلهما أبو حاتم واحدًا. وذكره الذهبي فيمن توفي بين سنة (١١١ هـ) وسنة (١٢٠ هـ).\n\"التاريخ الكبير\" للبخاري ٢/ ٣٤٧، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٢٩، \"الثقات\" لابن حبان ٤/ ١٤٧، ٦/ ١٨٨، \"تهذيب الكمال\" للمزي ٧/ ٤٠٠، \"تاريخ الإسلام\" للذهبي ٧/ ٣٥٠، \"تهذيب التهذيب\" لابن حجر ١/ ٤٩٩، \"تقريب التهذيب\" لابن حجر (١٥٦١).\n(٢) ساقطة من (ش).\n(٣) هي عاتكة بنت نعيم بن عبد الله. \"الغوامض والمبهمات\" لابن بشكوال ١/ ٣٨٣، \"المستفاد من مبهمات المتن والإسناد\" لأبي زرعة العراقي ٢/ ١٠٥٢، \"فتح الباري\" لابن حجر ٩/ ٤٨٨.\n(٤) كذا في (ش)، (ح)، (أ). وهو الصواب انظر \"سنن النسائي\" ٦/ ٢٠٥ وأما في (س)، (ز): قيس.","vol":"6","page":284},{"text":"أخس بيوتها، وتمكث حولًا (في بيتها) (١)، فإذا كان الحول خرجت، فمر كلبٌ رمته ببعرةٍ، أفلا أربعة أشهر وعشرا\" (٢). وروى نافع عن صفية بنت (أبي عبيد) (٣) عن حفصة بنت عمر (٤) - ﵁ - أن النبي - ﷺ - قال:\n_________\n(١) ساقطة من (ح).\n(٢) رواه البخاري في كتاب الطلاق، باب تحد المتوفى عنها زوجها أربعة أشهر وعشرا (٥٣٣٦)، وفي باب الكحل للحادة (٥٣٣٨)، وفي كتاب الطب، باب الإثمد والكحل من الرمد (٥٧٠٦). ومسلم في كتاب الطلاق، باب وجوب الإحداد في عدة الوفاة (١٤٨٨).\nوفي رواية لهما قال حميد: فقلت لزينب: وما ترمي البعرة على رأس الحول؟ فقالت زينب: كانت المرأة إذا توفي عنها زوجها دخلت حِفشًا، ولبست شر ثيابها، ولم تمس طيبًا حتَّى تمر سنة، ثم تؤتى بدابةٍ: حمارٍ، أو شاة، أو طائر، فتفتض به، فقلما تفتض بشيء إلا مات، ثم تخرج، فتعطى بعرةً، فترمي بها، ثم تراجع بعدُ ما شاءت من طيب أو غيره. سئل مالك: ما تفتض به؟ قال: تمسح به جلدها.\nرواه البخاري (٥٣٣٧)، ومسلم (١٤٨٩).\n(٣) في (ح): أبي عبد الرحمن.\nوصفية بنت أبي عبيد بن مسعود الثقفية، زوج ابن عمر، وأخت المختار بن أبي عبيد الكَذَّاب، أوردها ابن سعد فيمن لم يرو عن النبي -ﷺ- وروى عن أزواجه، وقال ابن منده: أدركت النبي - ﷺ -، وروت عن عائشة وحفصة، ولا يصح لها سماع عن النبي - ﷺ -. وقال الدارقطني: لم تدرك النبي - ﷺ -. بقيت إلى إمارة ابن الزبير. \"الطبقات الكبرى\" لابن سعد ٨/ ٤٧٢، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٥٢٠)، \"الاستيعاب\" لابن عبد البر ٤/ ١٨٧٣، \"أسد الغابة\" لابن الأثير ٥/ ٤٩٣، \"الإصابة\" لابن حجر ٨/ ١٣١، \"تهذيب التهذيب\" لابن حجر ٤/ ٦٧٩، \"تقريب التهذيب\" لابن حجر (٨٦٢٣).\n(٤) حفصة بنت عمر بن الخطاب العدوية القرشية. =","vol":"6","page":285},{"text":"\"لا يحل لامرأة تؤمن بالله واليوم الآخر أن تُحِدَّ على ميت فوق ثلاث إلا على زوجٍ، فإنها تحد عليه أربعة أشهر وعشرًا\" (١). قال سعيد بن المسيب: الحكمة في هذِه المدة أن فيها ينفخ الله (٢) الروح في الولد (٣).\nوإنما قال: ﴿وَعَشْرًا﴾ بلفظ المؤنث؛ لأنه أراد به (٤) الليالي؛ لأن العرب إذا أبهمت العدد من (٥) الليالي والأيام غلبت عليها الليالي،\n_________\n= أم المؤمنين، تزوجها النبي - ﷺ - سنة ثلاث للهجرة -وقيل: اثنتين: ثم طلقها تطليقة، ثم راجعها، وذلك أن جبريل قال له: أرجع حفصة، فإنها صوامة قوامة، وإنها زوجتك في الجنَّة. قيل: ولدت قبل البعثة بخمس سنين. وتوفيت سنة (١٤ هـ)، وقيل: (٤٥ هـ).\n\"الطبقات الكبرى\" ٨/ ٨١، \"المعجم الكبير\" للطبراني ٢٣/ ١٨٥، \"الاستيعاب\" لابن عبد البر ٤/ ١٨١١، \"أسد الغابة\" لابن الأثير ٥/ ٤٢٥، \"الإصابة\" لابن حجر ٨/ ٥١.\n(١) رواه مسلم (١٤٩٠)، والنسائي في كتاب الطلاق، باب عدة المتوفى عنها ٦/ ١٨٩، وابن ماجة في كتاب الطلاق، باب هل تحد المرأة على غير زوجها (٢٠٨٦)، والإمام أحمد في \"المسند\" ٦/ ٢٨٦، ٢٨٧ (٢٦٤٥٣ - ٢٦٤٥٦)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٧٦، والبيهقي في \"السنن الكبرى\" ٧/ ٤٣٨، كلهم من طرق، عن نافع به. وفي رواية لمسلم وأحمد والطحاوي: عن حفصة أو عائشة.\n(٢) ساقطة من (ح)، (أ).\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٥١٦، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٣٧، والماوردي في \"النكت والعيون\" ١/ ٣٠٢.\n(٤) من (س).\n(٥) في (أ): بين.","vol":"6","page":286},{"text":"(فيقولون: صمنا) (١) عشرًا، والصوم لا يكون إلا بالنهار (٢)، قال الشاعر (٣):\nفَطَافَتْ ثلاثًا بين يومٍ وليلةٍ ... وكان النَّكِيرُ أَنْ تُضِيفَ وتَجْأرَا\nأي: تخاف وتصيح (٤)، يدل عليه (٥) قراءة ابن عباس: (أربعة أشهر وعشر ليال) (٦). وقال المبرد: إنما أنث العشر، لأنه أراد به المدة (٧).\n_________\n(١) في (أ): فيقول: صمت.\n(٢) \"معاني القرآن\" للفراء ١/ ١٥١، \"جامع البيان\" للطبري ٢/ ٥١٥، \"معاني القرآن\" للزجاج ١/ ٣١٦.\n(٣) هو النابغة الجعدي، والبيت في \"ديوانه\" (ص ٦٤) وفيه: فباتت. وفي \"الكتاب\" لسيبويه ٣/ ٥٦٣، \"أدب الكاتب\" لابن قتيبة (ص ٢١٧)، \"خزانة الأدب\" للبغدادي ٧/ ٤٠٨.\nوالبيت دون نسبة في \"معاني القرآن\" للفراء ١/ ١٥١، \"معاني القرآن\" للزجاج ١/ ٣١٧، وعنده وعند سيبويه: ويكون النكير ...\nوالشاعر يصف بقرة فقدت ولدها.\n(٤) في (أ): ويضر.\n(٥) ساقطة من (أ).\n(٦) في (ح): ليالي.\nعزاها إليه ابن عطية في \"المحرر الوجيز\" ١/ ٣١٤، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٨٦، وأبو حيان في \"البحر المحيط\" ٢/ ٢٣٣.\n(٧) في (ح)، (أ): المدد.\nذكره عنه النحاس في \"معاني القرآن\" ١/ ٢٢٢، والخطابي في \"غريب الحديث\" ١/ ٢٠٧، والسمعاني في \"تفسير القرآن\" ٢/ ٣٤٧.","vol":"6","page":287},{"text":"﴿فَإِذَا بَلَغْنَ أَجَلَهُنَّ﴾ يعني: انقضاء العدة ﴿فَلَا جُنَاحَ عَلَيْكُمْ﴾ يخاطب الأولياء ﴿فِيمَا فَعَلْنَ فِي أَنْفُسِهِنَّ﴾ من التزويج أن يتولوه لهن ﴿بِالْمَعْرُوفِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾ (١).\n\n<span data-type=\"title\" id=toc-607>٢٣٥ </span>- (قوله ﷿) (٢): ﴿وَلَا جُنَاحَ عَلَيْكُمْ﴾ [١١٩/ ب] يا معشر الرجال ﴿فِيمَا عَرَّضْتُمْ بِهِ مِنْ خِطْبَةِ النِّسَاءِ﴾ أي (٣): النساء (٤) المعتدات. وأصل التعريض: التلويح بالشيء، قال الشاعر (٥):\nكما خَطَّ عِبْرانِيَّة بيَمينه ... بتَيماءَ حِبْر (٦) ثم عَرَّضَ أسْطُرا\n(والتعريض في الكلام: ما كان من لحن (٧) الكلام الَّذي يفهم به السامع من غير تصريح) (٨). وأصله من عرض الشيء وهو جانبه، يقال:\n_________\n(١) في هامش (ز) زيادة: يعني من تزويج الأكفاء.\n(٢) ساقطة من (ش)، (ح).\n(٣) ساقطة من (ش)، (ح).\n(٤) ساقطة من (أ).\n(٥) البيت للشماخ، وهو في \"ديوانه\" (ص ١٢٩)، وانظر \"شرح القصائد السبع الطوال\" لابن الأنباري (ص ٥٢٨)، \"الصحاح\" للجوهري ٣/ ١٠٨٧، \"لسان العرب\" لابن منظور ٩/ ١٤٩ (عرض).\nوتيماء بلد في أطراف الشام على طريق حاج الشام، وهي الآن بلدة مشهورة تابعة لإمارة منطقة تبوك في المملكة العربية السعودية. \"معجم البلدان\" لياقوت ٢/ ٦٧، \"المعجم الجغرافي للبلاد العربية السعودية شمال المملكة\" ١/ ٢٧١.\n(٦) في (أ): يتيمًا خير.\n(٧) في (ش): نحو.\n(٨) ما بين القوسين ساقط من (أ).\n\"جامع البيان\" للطبري ٢/ ٥٢٠.","vol":"6","page":288},{"text":"اضرب به عرض الحائط، كأنه يحوم به حوله، ولا يظهره.\nوتعريض الخطبة المذكور (١) في هذِه الآية على ما جاء في التفسير، وهو أن يقول لها وهي في العدة: إنك لجميلة، وإنك لصالحة، وإنك لنافقة، وإن من عزمي أن أتزوج (٢)، وإني فيك لراغب، وإني عليك لحريص، ولعل الله أن (٣) يسوق إليك خيرًا، وإن جمع (٤) الله بيننا بالحلال أعجبني، ولئن تزوجتك لأعطينك، ولأحسنن إليك، ونحوها من الكلام من غير أن يقول لها: انكحيني (٥). قال إبراهيم: لا بأس (٦) أن يهدي لها، ويقوم بشغلها في العدة إذا كانت من شأنه (٧).\n_________\n(١) في (ز)، (أ): المذكورة.\n(٢) في (ح) زيادة: بك.\n(٣) ساقطة من (أ).\n(٤) في (أ): يجمع.\n(٥) في (ش): أنكحي وفي هامش (ز) زيادة: نفسك.\nانظر: \"صحيح البخاري\" كتاب النِّكَاح، باب قوله ﷿: ﴿وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ﴾ (٥١٢٤)، \"المصنف\" لعبد الرزاق ٧/ ٥٣ - ٥٤، \"المصنف\" لابن أبي شيبة ٦/ ١٧٥ - ١٧٨، \"جامع البيان\" للطبري ٢/ ٥١٧ - ٥٢٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٤٣٨ - ٤٣٩.\n(٦) في (أ) زيادة: بها.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٥١٩، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥١٨ إلى ابن أبي شيبة.\nوقد روى ابن أبي شيبة في \"مصنفه\" ٦/ ١٧٥ (١٦٩٩٠) من طريق حماد عن إبراهيم أنَّه كان لا يرى باسًا بذلك كله أي ما تقدم من قول: إنك لجميلة، وإني عليك لحريص.\n.","vol":"6","page":289},{"text":"وروى ابن عون (١)، عن محمد (٢)، عن (٣) عبيدة (٤) في هذِه الآية قال: يقول لوليها: لا تسبقني بها (٥). قال مجاهد: قال رجل لامرأة في جنازة زوجها: لا تسبقيني بنفسك، قالت: قد سُبِقْتَ (٦). وروى ابن المبارك (٧) عن عبد الرحمن بن سليمان (٨)، عن خالته سُكَيْنة بنت\n_________\n(١) عبد الله بن عون بن أرطبان المزني، أبو عون البصري. ثقة، ثبت، فاضل.\n(٢) محمد بن سيرين الأنصاري، أبو بكر بن أبي عمرة البصري. ثقة، ثبت، كبير القدر.\n(٣) في (أ): بن.\n(٤) عبيدة بن عمرو، ويقال: ابن قيس بن عمرو، السلماني المرادي، أبو عمر الكوفي. ثبت.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٥١٨ من طريق ابن علية، ورواه ابن أبي حاتم ٢/ ٤٤١ (٢٣٣٨) من طريق معاذ بن معاذ، كلاهما عن ابن عون به.\nورواه ابن أبي شيبة في \"مصنفه\" ٦/ ١٧٦ (١٦٩٩٥) عن يزيد بن هارون، عن ابن عون به بلفظ: يذكرها إلى وليها، ولا يشعرها.\n(٦) رواه سفيان الثوري في \"تفسيره\" (ص ٧٠)، والطبري في \"جامع البيان\" ٢/ ٥١٧.\n(٧) أبو عبد الرحمن بن عبد الله بن المبارك بن واضح الحنظلي التميمي مولاهم، المروزي. الإمام، الثقة، الثبت، الفقيه، العالم.\n(٨) عبد الرحمن بن سليمان بن عبد الله بن حنظلة الأوسي الأنصاري، أبو سليمان المدني.\nالمعروف بابن الغسيل، والغسيل هو جد أبيه حنظلة بن أبي عامر. قال ابن معين -في رواية- وأبو زرعة، والنسائي، والدارقطني: ثقة. وذكره ابن حبان في \"الثقات\". وقال النسائي- في موضع آخر-: ليس به بأس. وقال ابن معين -في رواية الدارمي-: صويلح. وقال ابن عدي: هو من يعتبر حديثه ويكتب. وقال النسائي -في موضع آخر-: ليس بالقوي. وذكره ابن حبان في \"المجروحين\"، =","vol":"6","page":290},{"text":"حنظلة (١) قالت: دخل على أبو جعفر: محمد بن علي، وأنا في عدتي، فقال: يا بنت حنظلة أنا مَنْ (٢) قد علمتِ (٣) قرابتي من رسول الله - ﷺ -، وحق جدي على، وقدمه في الإسلام. فقلت: غفر الله لك يا أبا جعفر\n_________\n= وقال: وكان ممن يخطئ ويهم كثيرًا على صدق فيه ... وقد مَرَّض الشيخان القول فيه أحمد ويحيى. ثم نقل عن الإمام أحمد أنَّه قال فيه: صالح. قال ابن حجر: تضعيفهم له بالنسبة إلى غيره ممن هو أثبت منه من أقرانه، وقد احتج به الجماعة سوى النسائي. وقال الذهبي: صدوق. وقال ابن حجر: صدوق فيه لين. توفي سنة (١٧ اهـ) وقيل: (١٧٢ هـ). قال إسماعيل بن أبان: حدثنا عبد الرحمن بن سليمان، وقد أتى عليه مائة وستون سنة. قال الذهبي: وهذا خطأ قبيح، ولو كان كذلك لرأى عمر، ولسمع من البدريين، ولما كان يقال فيه: إنه رأى سهلًا. وقال ابن حجر: فلعله كان مائة وسنة أو سنتين فتصحف.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٤٩، \"تاريخ يحيى بن معين\" رواية الدارمي (ص ١٣٧)، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٣٩، \"الثقات\" لابن حبان ٥/ ٨٥، \"المجروحين\" لابن حبان ٢/ ٥٧، \"الكامل\" لابن عدي ٤/ ٢٨٣، \"تاريخ بغداد\" للخطيب ١٠/ ٢٢٦، \"ميزان الاعتدال\" للذهبي ٢/ ٥٦٨، \"الكاشف\" للذهبي (٣٢١٣)، \"تهذيب التهذيب\" لابن حجر ٢/ ٥١٣، \"هدي الساري\" لابن حجر (ص ٤١٧)، \"تقريب التهذيب\" لابن حجر (٣٨٨٧).\n(١) سُكَينة بنت حنظلة بن عبد الله بن حنظلة.\nخالة ابن الغسيل، حدثت عن أبيها، روى عنها عبد الرحمن بن سليمان بن الغسيل.\n\"جامع البيان\" للطبري ٢/ ٥١٩، \"تكملة الإكمال\" لابن نقطة ٣/ ١٨١، \"أعلام النساء\" لعمر رضا كحالة ٢/ ٢٢٤.\n(٢) في (ح): ممن.\n(٣) في (أ) زيادة: من.","vol":"6","page":291},{"text":"أتخطبني وأنا (١) في عدتي، وأنت يؤخذ عنك؟ ! فقال: أو قد فعلت، إنما أخبرتك بقرابتي من (رسول الله) (٢) - ﷺ -، وموضعي منه (٣)، قد دخل رسول الله - ﷺ - على أمِّ سلمة، وكانت عند ابن عمها أبي سلمة (٤)، وتوفي عنها زوجها، فلم يزل رسول الله - ﷺ - يذكر لها منزلته من الله، وهو متحامل على يده حتَّى أَثَّرَ الحصير في يده من شدة تحامله على يده فما كانت تلك خطبة (٥).\n_________\n(١) من (ز).\n(٢) في (ز): النبي.\n(٣) ساقطة من (ش)، (ح).\n(٤) عبد الله بن عبد الأسد بن هلال بن عبد الله المخزومي أبو سلمة.\nمن السابقين الأولين إلى الإسلام، وهو ابن عمة النبي -ﷺ-، وأخوه من الرضاعة، تزوج أم سلمة، ثم صارت بعده إلى النبي - ﷺ -، قال أبو نعيم: هو أول من هاجر إلى المدينة. زاد ابن منده: وإلى الحبشة. توفي بالمدينة بعد أن شهد بدرًا وأحدًا في صفر سنة (٤ هـ).\n\"معرفة الصحابة\" لأبي نعيم ٣/ ١٦٩٦، \"الاستيعاب\" لابن عبد البر ٣/ ٩٣٩، \"أسد الغابة\" لابن الأثير ٣/ ١٩٥، \"الإصابة\" لابن حجر ٤/ ٣٥.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٥١٩ من طريق سويد قال: أخبرنا ابن المبارك. وعزاه ابن حجر في \"الكاف الشاف\" ١/ ٢٨٢ لكتاب \"النِّكَاح\" لابن المبارك. ورواه الدارقطني في \"السنن\" ٣/ ٢٢٤ من طريق محمد بن الصلت. والبيهقي في \"السنن الكبرى\" ٧/ ١٧٨ من طريق أبي الوليد الطيالسي، كلهم عن عبد الرحمن ابن سليمان به. ووقع عند الدارقطني قال: عن عمته سكينة بنت حنظلة.\nوعزاه المجد بن تيمية في \"المنتقى\" كما في \"نيل الأوطار\" ٦/ ١٠٨، والزيلعي في \"تخريج أحاديث وآثار الكشاف\" ١/ ١٥٥، والحافظ في \"فتح الباري\" ٩/ ١٧٩ إلى الدارقطني. =","vol":"6","page":292},{"text":"وقال ابن زيد في هذِه الآية: كان أبي يقول: كل شيء كان دون أن يعزما عقدة (١) النِّكَاح فهو ما قال الله ﷿: ﴿وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ مِنْ خِطْبَةِ النِّسَاءِ﴾ (٢).\nوالخِطبة: التماس النِّكَاح، وهو مصدر قولك: خَطَبَ الرجلُ المرأةَ يَخْطُبُهَا خِطْبَةً وخِطْبًا. وقال قوم: هي مثل الجِلسةِ، والقِعدةِ، والركبةِ، ومعنى (٣) قولهم (٤): خطب فلان فلانة: سألها خطبةً إليها في نفسها، أي: حاجَتَهُ (٥) وأَمْرَه، من قولهم (٦): ما خَطْبُكَ؟ أي (٧): حاجتُك وأمرُك، قال الله تعالى: ﴿قَالَ فَمَا خَطْبُكَ يَاسَامِرِيُّ﴾ (٨).\nوقال الأخفش: الخِطبة: الذِّكر، والخطبة: التشهد (٩). فيكون\n_________\n= وقال الشوكاني في \"نيل الأوطار\" ٦/ ١٠٩: هو منقطع؛ لأن محمد بن علي هو الباقر، ولم يدرك النبي - ﷺ -.\n(١) في (أ): عقد.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٥١٩، وذكره عن زيد بن أسلم: ابن أبي حاتم ٢/ ٤٤٠.\n(٣) في (ز): وأما.\n(٤) في (أ): قوله.\n(٥) في (ح): حاجة.\n(٦) في (أ)، قولك.\n(٧) ساقطة من (ح).\n(٨) طه: ٩٥، وانظر \"معاني القرآن\" للفراء ١/ ١٥٢، \"جامع البيان\" للطبري ٢/ ٥٢٠، \"تهذيب اللغة\" للأزهري ٧/ ٢٤٦، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٨٦) (خطب).\n(٩) \"معاني القرآن\" للأخفش ١/ ٣٧٣.","vol":"6","page":293},{"text":"معناه: فيما عرضتم به من ذكر النساء عندهن.\n﴿أَوْ أَكْنَنْتُمْ﴾: أسررتم (١) وأضمرتم ﴿فِي أَنْفُسِكُمْ﴾ من خطبتهن ونكاحهن، يقال: كَنَنْتُ الشيء وأكننتُه، لغتان. وقال ثعلب: أكننت الشيء: أخفيته في نفسي، وكننته: سترته (٢). قال السدي: هو أن يدخل فيسلم، ويهدي إن شاء، ولا يتكلم بشيء (٣).\n﴿عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ﴾ أي: بقلوبكم. وقال الحسن: يعني: الخطبة (٤) ﴿وَلَكِنْ لَا تُوَاعِدُوهُنَّ سِرًّا﴾ قال بعضهم: هو الزنا، وكان الرجل يدخل على (٥) المرأة من أجل (٦) الرِّيبة (٧)، وهو يُعَرِّض بالنِّكَاح، فيقول لها: دعيني، فإذا وفيت (٨) عدتك أظهرت نكاحك، فنهى الله ﷿ عن (٩)،\n_________\n(١) في (ح) قبلها: أو.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ٢٨٢، وابن الجوزي في \"زاد المسير\" ١/ ٢٧٧.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٥٢١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٣٩ (٢٣٢٩).\n(٤) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢٩٠ (١٧٥٨١)، والطبري في \"جامع البيان\" ٢/ ٥٢١ - ٥٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٣٩ (٢٣٢٩).\n(٥) ساقطة من (ش).\n(٦) في (أ): أهل.\n(٧) في (ش): الزينة. وفي (أ): الزنية.\n(٨) في (ز): أوفيت.\n(٩) ساقطة من (ح).","vol":"6","page":294},{"text":"ذلك (١)، هذا (٢) قول الحسن (٣) وقتادة (٤) وإبراهيم (٥) وجابر بن زيد وأبي مجلز (٦) والضحاك (٧)،\n_________\n(١) هذا لفظ رواية عطية عن ابن عباس.\n(٢) في (ح): هو.\n(٣) رواه البخاري في كتاب النِّكَاح، باب قول الله ﷿: ﴿وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ ...﴾ (٥١٢٤) معلقًا عنه. ورواه موصولًا عبد الرزاق في \"مصنفه\" ٧/ ٥٦ (١٢١٦٨)، وفي \"تفسيره\" ١/ ٩٥، وسعيد بن منصور في \"السنن\" تحقيق سعد الحميد ٣/ ٨٧٤ (٣٧٨)، وابن أبي شيبة في \"مصنفه\" ٦/ ١٨٢ (١٧٠٢٩، ١٧٠٣٠)، والطبري في \"جامع البيان\" ٢/ ٥٢٢ - ٥٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥ (٢٣٣٣)، والبيهقي في \"السنن الكبرى\" ٧/ ١٧٩، والحافظ في \"تغليق التعليق\" ٤/ ٤١٤، وعزاه في \"فتح الباري\" ٩/ ١٨٠ إلى عبد بن حميد في \"تفسيره\".\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٥٢٢، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٠، والماوردي في \"النكت والعيون\" ١/ ٣٠٤.\n(٥) رواه الثوري في \"تفسيره\" (ص ٦٩)، وعبد الرزاق في \"مصنفه\" ٧/ ٥٦ (١٢١٦٧)، وابن أبي شيبة في \"مصنفه\" ٦/ ١٨٢ (١٧٠٣١)، والطبري في \"جامع البيان\" ٢/ ٥٢٢، والبيهقي في \"السنن الكبرى\" ٧/ ١٧٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٠، والجصاص في \"أحكام القرآن\" ١/ ٤٢٤.\n(٦) رواه الثوري في \"تفسيره\" (ص ٦٩)، وعبد الرزاق في \"مصنفه\" ٧/ ٥٦ (١٢١٦٩)، وسعيد بن منصور في \"السنن\" ٣/ ٨٧٦ (٣٨٠)، وابن أبي شيبة في \"مصنفه\" ٦/ ١٨٢ (١٧٠٢٨)، والطبري في \"جامع البيان\" ٢/ ٥٢٢ - ٥٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٠ (٢٣٣٣)، والبيهقي في \"السنن الكبرى\" ٧/ ١٧٩.\n(٧) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٧٦ (٣٧٩)، والطبري في \"جامع البيان\" ٢/ ٥٢٢، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٠، والماوردي في \"النكت والعيون\" ١/ ٣٠٤.","vol":"6","page":295},{"text":"والربيع (١) وعطاء (٢)، وهي رواية عطية عن ابن عباس (٣). يدل عليه قول الأعشى (٤):\nولا تَقْرَبَن (٥) جارة إنَّ سِرَّها ... عليك حرامْ فانكحنْ أو تأبَّدَا\nوقال الحطيئة (٦):\nويَحْرُمُ سِرُّ جارتهِم عليهم ... ويأكُلُ جارُهُم أَنْفَ القِصَاعِ\nوقال مجاهد: هو قول الرجل للمرأة: لا تفوتيني بنفسك فإني ناكحك (٧).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٥٢٣، وذكره الواحدي في \"الوسيط\" ١/ ٣٤٦.\n(٢) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٧٨ (٣٨١).\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٥٢٣.\n(٤) في \"ديوانه\" (ص ١٧٣)، وانظر \"إصلاح المنطق\" لابن السكيت (ص ٢١)، \"الكشاف\" للزمخشري ١/ ٢٨٣، \"البحر المحيط\" لأبي حيان ٢/ ٢٣٧.\nوتَأبَّدَا: التأبد: التعزب، والبعد عن النساء.\n(٥) في (ش) زيادة: لي. وفي (أ): ولا تقربًا لي.\n(٦) البيت في \"ديوانه\" (ص ٦٢)، \"مجاز القرآن\" لأبي عبيدة ١/ ٧٥، \"الكامل\" للمبرد ٢/ ٢٧، \"جامع البيان\" للطبري ٢/ ٥٢٥، \"الأمالي\" للمرتضى ١/ ٢٤١.\nوالشاعر يثني على من يمدحهم، فيقول: يؤثرون جارهم بالطعام على أنفسهم، فيأكل صفوة طعامهم، وأنف كل شيء: أوله.\n(٧) رواه الثوري في \"تفسيره\" (ص ٦٩)، وعبد الرزاق في \"مصنفه\" ٧/ ٥٦ (١٢١٧٠)، وابن أبي شيبهَ في \"مصنفه\" ٦/ ١٨٢ (١٧٠٢٧)، والطبري في \"جامع البيان\" ٢/ ٥٢٤، والبيهقي في \"السنن الكبرى\" ٧/ ١٧٩.","vol":"6","page":296},{"text":"وقال الشعبي والسدي: لا يأخذ ميثاقها أن لا (١) تنكح غيره (٢). قال عكرمة: لا يخطبها في العدة (٣).\nوقال سعيد بن جبير: لا تقاضها (٤) على كذا وكذا من المال على لا تتزوج غيرك (٥).\nوهذِه التأويلات كُلُّها متقاربة، والسر على هذِه الأقوال النِّكَاح،\n_________\n= وقد روى عبد الرزاق في \"مصنفه\" ٧/ ٥٥ (١٢١٦٥)، وفي \"تفسير القرآن\" ١/ ٩٥، والطبري في \"جامع البيان\" ٢/ ٥٢٤ عن مجاهد قال: هو الَّذي يأخذ عهدًا أو ميثاقًا أن تحبس نفسها ولا تنكح غيره.\n(١) في (ش): أي.\n(٢) قول الشعبي: رواه سعيد بن منصور في \"السنن\" ٣/ ٨٧٣ (٣٧٧)، وابن أبي شيبة في \"مصنفه\" ٢/ ١٨٢ (١٧٠٢٣)، والطبري في \"جامع البيان\" ٢/ ٥٢٣، والبيهقي في \"السنن الكبرى\" ٧/ ١٧٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٣٩.\nوقول السدي: رواه الطبري في \"جامع البيان\" ٢/ ٥٢٣.\n(٣) روى الطبري في \"جامع البيان\" ٢/ ٥٢٣ عن عكرمة قال: لا يأخذ ميثاقها في عدتها أن لا تتزوج غيره. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٣٩ فيمن قال بهذا القول.\nوروى عبد الرزاق في \"مصنفه\" ٧/ ٥٤ (١٢١٦٠) عنه أنَّه قال: أن يواعد الرجل ولي المرأة بغير علمها.\n(٤) كذا في (ح)، (ز) وهو الصواب. وفي (س): يفاضها. وفي (ش): لا يقايضها. وفي (أ): لا يقاضيها.\n(٥) رواه الثوري في \"تفسيره\" (ص ٦٩)، وابن أبي شيبة في \"مصنفه\" ٦/ ١٨٢ (١٧٠٢٦)، والطبري في \"جامع البيان\" ٢/ ٥٢٣، والبيهقي في \"السنن الكبرى\" ٧/ ١٧٩.","vol":"6","page":297},{"text":"قال امرؤ القيس (١):\nألا زَعَمَتْ بَسْبَاسة (٢) اليوم (٣) أنَّني ... كَبِرْتُ وأن لا يُحْسِنُ (٤) السِّرَّ أمثالي\nوقال الأعشى (٥):\nفلم يطلبوا سِرَّها للغِنَى ... ولم يُسْلِموها لإزْهادِهَا\nأي: نكاحها.\nوقال الكلبي: ولا تواعدوهن سرًّا؛ أي: لا تصفوا أنفسكم لهن بكثرة الجماع، فيقول لها: آتيك (٦) الأربعة، والخمسة، وأشباه ذلك (٧). وعلى هذا القول السر: هو الجماع نفسه (٨).\n_________\n(١) البيت في \"ديوانه\" (ص ١٢٣) وفيه: وألا يحسن اللهو. وانظر \"مجاز القرآن\" لأبي عبيدة ١/ ٧٦، \"معاني القرآن\" للفراء ١/ ١٥٣، \"الأمالى\" للمرتضى ١/ ٢٤١، \"الأمالي\" لابن الشجري ٢/ ١٧٢.\nوبسباسة: امرأة من بني أسد. \"خزانة الأدب\" للبغدادي ١/ ٦٤.\n(٢) تحرفت في (س): سبابة.\n(٣) تحرفت في (س) و(أ): القوم.\n(٤) في (ش)، (ح): يشهد.\n(٥) البيت في \"ديوانه\" (ص ١١١)، وانظر \"الكامل\" للمبرد ٢/ ٢٧.\n(٦) كذا في جميع النسخ، والمعالم التنزيل، وأما في (س): أتيك.\n(٧) ذكره البغوي في \"معالم التنزيل\" ١/ ٢٨٣، وذكره أبو منصور الماتريدي في \"تأويلات أهل السنة\" ١/ ٥٣٢ دون عزو لأحد.\n(٨) في (ش): بعينه.","vol":"6","page":298},{"text":"قال الفرزدق (١):\nموانعُ للأسرار إلا من اهلها ... ويُخْلِفْنَ ما ظن الغَيور المُشَفْشفُ (٢)\nيعني: أنهن عفائف يمنعن الجماع إلا من أزواجهن، وقال رؤبة (٣):\nفَعَفَّ عن أَسْرارِهَا بعد العَسَقْ ... ولم يُضِعْهَا بين فِرْكٍ وعَشَق\nيعني: عَفَّ عن غشيانها بعد ملازمته (٤) لذلك.\nوقال زيد بن أسلم: ﴿لَا تُوَاعِدُوهُنَّ سِرًّا﴾ أي: لا تنكحوهن (٥) سرًّا، ثم تمسكها حتى إذا حلت أظهرت ذلك وأدخلتها (٦). وأصل\n_________\n(١) البيت في \"ديوانه\" ٢/ ٥٥٢، والمشفشف: السخيف، السيئ الخلق. وقيل: الغيور، ويروى: والمُشَفْشِفُ بالكسر عن ابن الأعرابي، وأراد الذي شَفَّت الغيرة فؤاده، فأضمرته، وهزلته. \"لسان العرب\" لابن منظور ٧/ ١٥٤ (شفف).\n(٢) في (ش) زيادة: الشديد الغِيَر.\n(٣) البيت في \"ديوانه\" (ص ١٠٤)، وانظر \"مجاز القرآن\" لأبي عبيدة ١/ ٧٦، \"إصلاح المنطق\" لابن السكيت (ص ٢١)، \"جامع البيان\" للطبري ٢/ ٥٢٥، \"أحكام القرآن\" للجصاص ١/ ٤٢٤.\nوالشاعر يصف حمار الوحش، ويصف أتنه. وعَسِقَ به يعسق عسقًا: لزق به، ولزمه، وأولع به. والفِرْك: البغضة عامة، وقيل: بغضة الرجل لامرأته، أو بغضة امرأته له. \"لسان العرب\" لابن منظور ٩/ ٢٠٧ (عسق)، ١٠/ ٢٥٠ (فرك).\n(٤) في (ز): ملازمتها.\n(٥) في (أ): تناكحوهن.\n(٦) رواه الطبري في \"جامع البيان\" ٢/ ٥٢٤.","vol":"6","page":299},{"text":"السر: ما أخفيته في نفسك، وإنما قيل للنكاح، والزنا، والجماع: سر؛ لأنه (١) يكون بين الرجل والمرأة في خفاء.\nويقال أيضًا للفرج: سر؛ لأنه لا يظهر، وأنشد ثعلب عن ابن الأعرابي (٢):\nلَمَّا رأَتْ سِرِّي تَغَيَّرَ وانْحَنَى ... من بعد نَهْمَةِ نشره (٣) حين انْثَنَى\nثم استثنى سبحانه (٤) فقال تعالى: ﴿إِلَّا أَنْ تَقُولُوا قَوْلًا مَعْرُوفًا﴾ قيل: عدة جميلة. وقال مجاهد: هو التعريض (٥)، من غير أن يصرح ويبوح. و(أن) في محل النصب بدلًا من السر. قال عبد الرحمن بن زيد: هذا كله منسوخ بقوله: ﴿وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّى يَبْلُغَ الْكِتَابُ أَجَلَهُ﴾ (كله جائز) (٦) إلا النكاح فقط (٧).\n_________\n(١) في (ش)، (ح): لأنها.\n(٢) البيت للأفوه الأودي وهو في \"ديوانه\" ضمن \"الطرائف الأدبية\" لعبد العزيز الميمني (ص ٨)، وفي \"لسان العرب\" لابن منظور ٦/ ٣٦ (سرر).\n(٣) في (أ): لشره.\n(٤) ساقطة من (ش)، (ح).\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٥٢٦.\n(٦) ساقطة من (ح).\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٥٢٧، وذكره مكي بن أبي طالب في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٨٥)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٩١.","vol":"6","page":300},{"text":"(قوله -﷿-) (١): ﴿وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ﴾ أي: لا تصححوا عقدة (٢) النكاح. وقال الزجاج: ولا تعزموا على (٣) عقدة النكاح، كما يقال: ضُرب زيدٌ الظهرَ والبطنَ، يراد (٤) على الظهر والبطن (٥). قال عنترة (٦):\nولقد أبيتُ على الطَّوى (٧) وأظلُّهُ ... حتى أنالَ به كريمَ المطعمِ\nأي: وأظل عليه.\n﴿حَتَّى يَبْلُغَ الْكِتَابُ أَجَلَهُ﴾ أي: حتى (٨) تنقضي العدة وإنما سماها كتابًا؛ لأنها فرض من الله كقوله سبحانه: ﴿كُتِبَ عَلَيْكُمُ﴾. ﴿وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ﴾ فخافوا الله\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) في (ش)، (ح): عقد.\n(٣) ساقطة من (ح)، (أ).\n(٤) في (أ): معناه.\n(٥) \"معاني القرآن\" ١/ ٣١٨.\n(٦) البيت في \"ديوانه\" (ص ٢٤٩)، وانظر \"المقصور والممدود\" للفراء (ص ٨٠)، \"أدب الكاتب\" لابن قتيبة (ص ٤٢٠)، \"الأمالي\" لابن الشجري ٢/ ٢٥١ وعندهم: كريم المأكل.\nوالطوى: الجوع، وهو مصدر طوى، إذا خمص بطنه من قلة الأكل. من \"الديوان\".\n(٧) في هامش (ح): الجوع.\n(٨) ساقطة من (أ).","vol":"6","page":301},{"text":"﴿وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ﴾ لا يعجل بالعقوبة (١)، تقول العرب: ضع الهودج على أحلم الجمال.\n\n<span data-type=\"title\" id=toc-608>٢٣٦ </span>- (قوله -﷿-) (٢): ﴿لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ﴾ الآية.\nنزلت في رجل من الأنصار تزوج امرأة من بني حنيفة، ولم يسم لها مهرًا، ثم طلقها قبل أن يمسها؛ فأنزل الله -﷿- هذِه الآية، فلما نزلت قال له (٣) رسول الله -ﷺ-: \"متعها ولو بقلنسوتك\" (٤).\nفذلك قوله: ﴿لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ﴾: تجامعوهن (٥). قرأ حمزة، والكسائي، وخلف: (تماسوهن)\n_________\n(١) \"تفسير أسماء الله الحسنى\" للزجاج (ص ٤٥).\n(٢) ساقطة من (ح).\n(٣) ساقطة من (أ).\n(٤) في (ح): بقلنسوة.\nذكره الزيلعي وبيض له في \"تخريج أحاديث وآثار الكشاف\" ١/ ١٥١.\nوقال ابن حجر في \"الكاف الشاف\" ١/ ٢٨٥: لم أجده. قال المناوي في \"الفتح السماوي بتخريج أحاديث تفسير البيضاوي\" ١/ ٢٩٣: قال الولي العراقي: لم أقف عليه. وقد ذكره مقاتل بن سليمان في \"تفسيره\" ١/ ١٢٣، والبغوي في \"معالم التنزيل\" ١/ ٢٨٣، وابن الجوزي في \"زاد المسير\" ١/ ٢٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٠٢، وأبو حيان في \"البحر المحيط\" ٢/ ٢٤٠، ٢٤٣.\nوقد روى البيهقي في \"السنن الكبرى\" ٧/ ٢٥٧، والخطيب في \"تاريخ بغداد\" ٣/ ٧٢ من حديث جابر -﵁- قال: لما طلق حفص بن المغيرة امرأته، قال له رسول الله -ﷺ-: \"متعها ولو بصاع\". هذا لفظ الخطيب، وليس فيه سبب لنزول قوله تعالى: ﴿لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ﴾.\n(٥) في (أ): ما لم تجامعوهن.","vol":"6","page":302},{"text":"بالألف (١) على المفاعلة (٢)، لأن بدن كل واحد منهما يلاقي بدن صاحبه ويتماسان جميعًا، دليله قوله -﷿-: ﴿مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾ (٣). وقرأ الباقون ﴿تَمَسُّوهُنَّ﴾ بغير ألف؛ لأن الغشيان إنما هو من فعل الرجل، دليله قوله: ﴿وَلَمْ يَمْسَسْنِي بَشَرٌ﴾ (٤).\n﴿أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً﴾ أي: توجبوا لهن صداقًا، يقال: فرض السلطان لفلان؛ أي: أثبت له رزقه (في الديوان) (٥). فإن قيل: ما الوجه في نفي الجناح عن المطلِّق، وهل (٦) على الرجل جناح لو طَلَّقَ بعد (٧) المسيس فيوضع عنه قبل المسيس؟ قيل: روي عن النبي -ﷺ- أنه قال: \"ما بال أقوام (٨) يلعبون بحدود الله يقولون: طلقتك،\n_________\n(١) في (ز): بألف.\n(٢) \"السبعة\" لابن مجاهد (ص ١٨٣ - ١٨٤)، \"الغاية في القراءات العشر\" لابن مهران (ص ١١٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٨.\n(٣) المجادلة: ٣، ٤.\n(٤) آل عمران: ٤٧، ومريم: ٢٠. وانظر: \"جامع البيان\" للطبري ٢/ ٥٢٩، \"الحجة\" لابن زنجلة (ص ١٣٨)، \"الحجة في القراءات السبع\" لابن خالويه (ص ٩٨)، \"علل القراءات\" للأزهري ١/ ٨٣.\n(٥) في ساقطة من (أ).\n\"جامع البيان\" للطبري ٢/ ٥٢٩، \"معاني القرآن الكريم\" للنحاس ١/ ٢٣٠ - ٢٣١، \"النكت والعيون\" للماوردي ١/ ٣٠٥.\n(٦) في (ح): وهو.\n(٧) في (س)، (أ): قبل.\n(٨) في (أ): قوم.","vol":"6","page":303},{"text":"راجعتك\" (١). وقال -ﷺ-: \"لا تطلقوا نساءكم إلا عن ريبة، فإن الله لا يحب الذواقين ولا الذواقات\" (٢).\n_________\n(١) في (أ): وراجعتك.\nتقدم تخريجه من حديث أبي موسى الأشعري.\n(٢) في (ز): والذواقات، قال في \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٧٢ يعني: السريعى النكاح السريعى الطلاق.\nرواه البزار في \"البحر الزخار\" ٨/ ٧٠ - ٧١ (٣٠٦٤ - ٣٠٦٦)، والطبراني في \"المعجم الأوسط\" ٨/ ٢٤ (٧٨٤٨)، وعزاه الهيثمي في \"مجمع الزوائد\" ٤/ ٣٣٥ إلى الطبراني في \"الكبير\" من حديث أبي موسى الأشعري -﵁- أيضًا.\nقال عبد الحق الإشبيلي: ليس لهذا الحديث إسناد قوي. وقال ابن القطان في \"بيان الوهم والإيهام\" ٢/ ٥٤٧، ٣/ ٥٠٧ - ٥٠٩: ولم يزد على هذا وصدق فيه، وهو حديث مصرح في إسناده بالانقطاع، إنما هو من رواية عبد الله بن عيسى، عمن حدثه، عن أبي موسى الأشعري. وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٣٣٥: وأحد أسانيد البزار فيه عمران القطان، وثقه أحمد وابن حبان، وضعفه يحيى بن سعيد وغيره. وذكره السيوطي، وعزاه للطبراني، ورمز لضعفه. انظر: \"فيض القدير\" ٦/ ٥٣٣.\nوله شاهد من حديث عبادة بن الصامت: عزاه الهيثمي في \"مجمع الزوائد\" ٤/ ٣٣٥ إلى الطبراني في \"الكبير\" وقال: وفيه راو لم يسم، وبقية إسناده حسن. وليس فيه: \"لا تطلقوا نساءكم إلا عن ريبة\".\nله شاهد آخر من حديث أبي أمامة: عزاه الحافظ في \"المطالب العالية\" ٢/ ٢١٦ (١٧٢٨)، والبوصيري في \"إتحاف الخيرة\" ٤/ ٣٤ (٣١٢٠) إلى أبي يعلي في \"مسنده\". وقال البوصيري: هذا إسناد ضعيف؛ لضعف بشر بن نمير. .\nوثالث من حديث أبي هريرة: رواه الديلمي في \"مسند الفردوس\" كما عزاه السخاوي إليه في \"المقاصد الحسنة\" (ص ٤٥٨)، وإلى الدارقطني في \"الأفراد\" من طريق بكر بن بكار، عن ابن أبي عروبة، عن قتادة، عن شهر بن حوشب، عنه به. . =","vol":"6","page":304},{"text":"وقال -ﷺ-: \"أبغض الحلال إلى الله الطلاق\" (١).\n_________\n= وقد رواه الطبري في \"جامع البيان\" ٥/ ٥٣٩ من طريق ابن أبي عدي وعبد الأعلى، عن سعيد بن أبي عروبة، عن قتادة، عن شهر بن حوشب مرسلًا. وفي \"فردوس الأخبار\" ٢/ ٥١ (٢٢٩٤) عن علي بن أبي طالب.\n(١) رواه ابن ماجه في كتاب الطلاق، باب رقم (١) (٢٠٨١)، وأبو أمية الطرسوسي في \"مسند ابن عمر\" (ص ٢٤) (١٤)، وابن حبان في \"المجروحين\" ٢/ ٦٤، وابن عدي في \"الكامل\" ٤/ ٣٢٣، وابن الجوزي في \"العلل المتناهية\" ٢/ ١٤٩ (١٠٥٦)، كلهم من طريق عبيد الله بن الوليد الوصافي، عن محارب بن دثار، عن ابن عمر به مرفوعًا. وقال ابن عدي: الوصافي ضعيف جدًّا، ويتبين ضعفه على حديثه. \"الكامل\" ٤/ ٣٢٤، وقال ابن الجوزي: هذا حديث لا يصح، قال يحيى: الوصافي ليس بشيء. وقال الفلاس والنسائي: متروك الحديث.\nورواه أبو داود في كتاب الطلاق، باب في كراهية الطلاق (٢١٧٨)، وابن عدي في \"الكامل\" ٦/ ٤٦١، والبيهقي في \"السنن الكبرى\" ٧/ ٣٢٢ من طريق محمد بن خالد الوهبي، عن معرف بن واصل، عن محارب به.\nورواه الحاكم في \"المستدرك\" وقال: صحيح الإسناد، ووافقه الذهبي، وزاد على شرط مسلم ٢/ ٢١٤، وعنه البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢ من طريق محمد بن عثمان بن أبي شيبة، عن أحمد بن يونس، عن معرف به. وقال البيهقي عن محمد بن أبي شيبة: ولا أراه حفظه.\nورواه أبو داود -في الموضع السابق- (٢١٧٧) عن أحمد بن يونس. ورواه ابن أبي شيبة في \"مصنفه\" ٦/ ٦٤٦ (١٩٤١٩) عن وكيع. ورواه البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢ من طريق يحيى بن بكير. وعزاه السخاوي في \"المقاصد الحسنة\" (ص ١٢) إلى عبد الله بن المبارك في \"البر والصلة\"، وذكره عن أبي نعيم الفضل بن دكين كلهم عن معرف بن واصل، عن محارب بن دثار به مرسلًا.\nوقد رجح الرواية المرسلة: أبو حاتم الرازي، والدارقطني، والخطابي، والبيهقي، والمنذري.\nانظر: \"العلل\" ١/ ٤٣١، \"مختصر سنن أبي داود\" للمنذري ٣/ ٩٢، \"السنن =","vol":"6","page":305},{"text":"وقال: \"إن الله يبغض كل مطلاقٍ مذواق\" (١).\nفلما قال (رسول الله -ﷺ-) (٢) هذا ظنوا أنهم يأثمون في (٣) ذلك، فأخبر الله تعالى أنه لا جناح في تطليق النساء إذا كان على الوجه المندوب، وربما كان الفراق أروح من الإمساك.\n_________\n= الكبرى\" للبيهقي ٧/ ٣٢٢، \"التلخيص الحبير\" لابن حجر ٣/ ٢٠٥، \"المقاصد الحسنة\" للسخاوي (ص ١٢).\nوروى ابن عدي في \"الكامل\" ٢/ ٢٧٩، والدراقطني في \"السنن\" ٤/ ٣٥، والبيهقي في \"السنن الكبرى\" ٧/ ٣٦١، وعزاه الحافظ في \"المطالب العالية\" ٢/ ٢٠٧ - ٢٠٨ (١٧٠٥)، والبوصيري في \"إتحاف الخيرة\" ٤/ ١٤٠ (٣٠٣٣) إلى إسحاق بن راهويه، وأبو يعلى الموصلي في مسنديهما، عن معاذ بن جبل قال: قال رسول الله -ﷺ-: \"ما خلق الله شيئًا أبغض إليه من الطلاق\".\nوقال البيهقي في \"السنن الكبرى\" ٧/ ٣٦١: وحميد بن ربيع بن حميد بن مالك الخزاز ضعيف جذا، نسبه يحيى بن معين وغيره إلى الكذب، وحميد بن مالك مجهول، ومكحول عن معاذ بن جبل منقطع، وقد قيل: عن حميد، عن مكحول، عن خالد بن معدان، عن معاذ، وليس بمحفوظ.\nوقال ابن حجر في \"التلخيص الحبير\" ٣/ ٢٠٥: وإسناده ضعيف، ومنقطع.\n(١) روى ابن أبي شيبة في \"مصنفه\" ٦/ ٦٤٥ - ٦٤٦ (١٩٤١٨) عن محمد بن فضيل، عن ليث بن أبي سليم، عن شهر بن حوشب قال: قال رسول الله -ﷺ-: \"إن الله لا يحب كل ذواق من الرجال، ولا كل ذواقة من النساء\".\nوهذا إسناد -مع إرساله- ضعيف، ليث بن أبي سليم. ضعيف؛ لسوء حفظه.\nوذكره السخاوي في \"المقاصد الحسنة\" (ص ١٢٧) وقال: لا أعرفه كذلك، ولكن قد مضى حديث: \"أبغض الحلال إلى الله الطلاق\" ويأتي حديث: \"لا أحب الذواقين والذواقات\". .\n(٢) في (ز): ﵇.\n(٣) ساقطة من (أ).","vol":"6","page":306},{"text":"وقيل: معنى قوله: ﴿لَا جُنَاحَ عَلَيْكُمْ﴾ أي: لا سبيل عليكم للنساء إن طلقتموهن من قبل أن تمسوهن (١)، ولم تكونوا فرضتم لهن فريضة في اتباعكم (٢) بصداق ولا نفقة.\nوقيل: معناه لا جناح عليكم إن طلقتم النساء ما لم تمسوهن (٣)، أي (٤): في أي وقت شئتم؛ لأنه لا سنة في طلاقهن، وللرجل أن يطلقهن إذا لم يكن مسهن (حائضات، أو طاهرات) (٥)، أو في (٦) كل وقت أحب، وليس كذلك في المدخول بها؛ لأنه ليس لزوجها طلاقها إن كانت من أهل الأقراء إلا للعدة (٧) طاهرًا في طهر لم تجامع فيه، فإن طلقها حائضًا أساء، ووقع الطلاق (٨).\n﴿وَمَتِّعُوهُنَّ﴾ أي: زَوِّدوهن، وأعطوهن من مالكم ما يتمتعن به. والمتعة، والمتاع: ما يُتَبَلَّغ (٩) به من الزاد.\n_________\n(١) في (ش): تماسوهن.\n(٢) في (أ): ابتغاكم.\n(٣) في (ش): تماسوهن.\n(٤) من (أ).\n(٥) في (ش)، (ح)، (أ): حائضًا أو طاهرًا.\n(٦) في (ش)، (ح)، (ز): وفي.\n(٧) في (ش): إلا أن يكون القعيدة.\n(٨) \"جامع البيان\" للطبري ٢/ ٥٣٥، \"معالم التنزيل\" للبغوي ١/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١٩٧، \"البحر المحيط\" لأبي حيان ٢/ ٢٤١.\n(٩) في (أ): يتمتع.","vol":"6","page":307},{"text":"﴿عَلَى الْمُوسِعِ﴾ أي: على (١) الغني ﴿قَدَرُهُ وَعَلَى الْمُقْتِرِ﴾ أي (٢): الفقير ﴿قَدَرُهُ﴾ أي (٣): إمكانه، وطاقته.\nوقرأ أبو جعفر، وحفص، وحمزة، والكسائي، وخلف، وا بن ذكوان (٤) بفتح الدال فيهما (٥)، واختاره أبو عبيد قال: لما فيها (٦) من الفخامة.\nوقرأ الآخرون بجزم الدال فيهما، واختاره أبو حاتم. وهما لغتان،\n_________\n(١) من (ش).\n(٢) من (س).\n(٣) من (ح).\n(٤) عبد الله بن أحمد بن بشير -ويقال: بشر- بن ذكوان البهراني أبو عمرو -أو: أبو محمد الدمشقي- مقرئ دمشق، وإمام الجامع، قال أبو زرعة الدمشقي: لم يكن بالعراق، ولا بالحجاز، ولا بالشام، ولا بمصر، ولا بخراسان في زمان ابن ذكوان أقرأ عندي منه.\nوذكره ابن حبان في \"الثقات\".\nوقال يحيى بن معين: ليس به بأس. وقال أبو حاتم: صدوق. قال ابن حجر: صدوق، مقدم في القراءة. ولد سنة (١٧٣ هـ). وتوفي سنة (٢٤٢ هـ).\n\"تاريخ هاشم بن مرثد الطبراني عن يحيى بن معين\" (ص ٤٥)، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٥، \"الثقات\" لابن حبان ٨/ ٣٦٠، \"معرفة القراء الكبار\" للذهبي ١/ ١٩٨، \"غاية النهاية\" لابن الجزري ١/ ٤٠٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٩٩، \"تقريب التهذيب\" لابن حجر (٣٢٠٣).\n(٥) \"السبعة\" لابن مجاهد (ص ١٨٤)، \"الغاية في القراءات العشر\" لابن مهران (ص ١١٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٨.\n(٦) في (ش)، (ح)، (ز): فيهما.","vol":"6","page":308},{"text":"وقد نطق بهما القرآن، فتصديق الفتح قوله: ﴿فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا﴾ (١) وتصديق الجزم قوله: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾ (٢). وتقول العرب: القضاء والقَدَر.\nوقال أبو زيد (٣) الأنصاري: ومنهم من يقول (٤): القضاء والقَدْر، بتسكين الدال (٥).\nقال الشاعر (٦):\nوما صَبَّ رِجْلِي في حديدِ (٧) مُجَاشعٍ ... مَعَ القَدْر إلا حاجَةٌ لي أُرِيدُهَا\nوقال بعضهم: (القدْر: المصدر) (٨)، والقدَر: الاسم (٩).\n﴿مَتَاعًا﴾ نصب على المصدر؛ أي: متعوهن متاعًا. ويجوز أن\n_________\n(١) الرعد: ١٧.\n(٢) الأنعام: ٩١، الزمر: ٦٧.\n(٣) تحرفت في (س): ابن زيد.\n(٤) في (ح): يقوله.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٠٣، وأبو حيان في \"البحر المحيط\" ٢/ ٢٤٣، والسمين الحلبي في \"الدر المصون ٢/ ٤٨٨.\n(٦) هو الفرزدق، والبيت في \"ديوانه\" ١/ ٢١٥، وفي \"إصلاح المنطق\" لابن السكيت (ص ٩٩)، \"جامع البيان\" للطبري ٢/ ٥٣٨، \"تهذيب اللغة\" للأزهري ٩/ ٢٠ (قدر).\n(٧) في هامش (ز): قيود.\n(٨) ساقطة من (ش).\n(٩) \"جامع البيان\" للطبري ٢/ ٥٣٨، \"الحجة في القراءات السبع\" لابن خالويه (ص ٩٨).","vol":"6","page":309},{"text":"يكون نصبًا على القطع؛ لأن المتاع (١) نكرة، والقدر معرفة (٢). ﴿بِالْمَعْرُوفِ﴾ أي (٣): بما أمركم الله به (٤) من غير ظلم، ولا مطل ﴿حَقًّا﴾ نصب على المصدر، تقديره: أحقكم (٥) حقًّا. وقيل: على القطع (٦).\n﴿عَلَى الْمُحْسِنِينَ﴾ (٧).\nالقول في حكم الآية:\nقال المفسرون: هذا في الرجل يتزوج المرأة، ولا يُسَمي لها (٨) صَدَاقًا، فيطلقها (٩) قبل أن يَمَسَّها، فلها المتعة، ولا فريضة لها بإجماع العلماء (١٠).\n_________\n(١) في (ز): متاعًا.\n(٢) \"معاني القرآن\" للفراء ١/ ١٥٤، \"معاني القرآن\" للزجاج ١/ ٣١٩، \"مشكل إعراب القرآن\" لمكي ١/ ١٠١.\n(٣) ساقطة من (أ).\n(٤) ساقطة من (ش)، (أ).\n(٥) في (ش)، (ح)، (ز): أخبركم.\n(٦) \"معاني القرآن\" للفراء ١/ ١٥٤، \"جامع البيان\" للطبري ٢/ ٥٣٨، \"إعراب القرآن\" للنحاس ١/ ٣١٩.\n(٧) ساقطة من (ش)، (ح).\n(٨) ساقطة من (أ).\n(٩) في (ش): فإذا طلقها. وفي (ح): فطلقها.\n(١٠) \"جامع البيان\" للطبري ٢/ ٥٣٦، \"الوسيط\" للواحدي ١/ ٣٤٧، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١٩٧.","vol":"6","page":310},{"text":"واختلفوا في متعة المطلقة مما (١) عدا ذلك.\nفقال قوم: لكل مطلقة متعةٌ كائنة من (٢) كانت، وعلى أي وجه وقع الطلاق، فالمتعة واجبة (٣) يُقْضَى بها من (٤) مال المطلق كما يقضى عليه بسائر الديون الواجبة عليه (٥)، سواء دخل بها (٦)، أو لم يدخل، فرض لها، أو لم يفرض إذا كان الطلاق من جهته (٧)، فإذا كان الفراق من قبلها (٨)، فلا متعة لها، ولا مهر، وهو قول: الحسن (٩)، وسعيد بن جبير (١٠)،\n_________\n(١) في (ش)، (ح): فيما.\n(٢) في (أ): ما.\n(٣) ساقطة من (ش). وفي (ح): والمتعة الواجبة.\n(٤) في (ش)، (ح): في.\n(٥) ساقطة من (أ).\n(٦) ساقطة من (أ).\n(٧) في (ش)، (ح): قبله.\n(٨) في (أ): جهتها.\n(٩) رواه عبد الرزاق في \"مصنفه\" ٧/ ٧٠ (١٢٢٤١)، وسعيد بن منصور في \"السنن\" تحقيق حبيب الرحمن ٢/ ٧٢ (١٧٧٤)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٦١ (١٨٩٠٩)، والطبري في \"جامع البيان\" ٢/ ٥٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٤ (٢٣٥٧)، وابن الجوزي في \"نواسخ القرآن\" (ص ٤٢٩ - ٤٣٠).\n(١٠) رواه سعيد بن منصور في \"السنن\" ٢/ ٢٩ (١٧٨٤)، والطبري في \"جامع البيان\" ٢/ ٥٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٣ (٢٣٥٣)، والطحاوي في \"شرح مشكل الآثار\" ٧/ ٦٠، والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٧.","vol":"6","page":311},{"text":"وأبي العالية (١)، واختيار محمد بن جرير الطبري، قال: لقوله تعالى: ﴿وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ﴾ (٢) فأوجب المتعة لجميع المطلقات ولم يفرق (٣).\nويكون معنى الآية على هذا القول: لا جناح عليكم إن طلقتم النساء ما لم تمسوهن (٤)، وقد فرضتم لهن فريضة، أو لم تفرضوا لهن فريضة؛ لأن كل منكوحة إنما هي إحدى ثنتين، إما (٥) مُسَمَّى لها الصداق، أو غير مسمى لها، فعلمنا (٦) بالذي (نتلو من ذلك من قوله) (٧): ﴿أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً﴾ أن المعنية بقوله: ﴿لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ﴾ المفروضات (٨) لهن من قبل أن تمسوهن، وغير المفروض لها (٩)، إذ لا معنى لقول القائل: لا جناح عليكم إن طلقتم النساء (ما لم تمسوهن أو) (١٠) (ما لم\n_________\n(١) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٤٦١ (١٨٩٠٩)، والطبري في \"جامع البيان\" ٢/ ٥٣٢، وابن الجوزي في \"نواسخ القرآن\" (ص ٤٢٩ - ٤٣٠).\n(٢) البقرة: ٢٤١.\n(٣) \"تفسيره\" ٥/ ١٣٠.\n(٤) في (ح): تماسوهن.\n(٥) ساقطة من (ش)، (ح).\n(٦) في (أ): أن.\n(٧) في (ش)، (أ): يتلو ذلك من قوله. وفي (ح): نتلو ذلك من قوله.\n(٨) في (أ): المفروض.\n(٩) في (ش)، (أ): لهن.\n(١٠) من (ش).","vol":"6","page":312},{"text":"تفرضوا (١) لهن فريضة) (٢)، ثم قال: ﴿وَمَتِّعُوهُنَّ﴾ يعني: الجميع (٣).\nوقال آخرون: المتعة واجبةٌ لكل مطلقة سوى المطلقة المفروض لها إذا طلقت قبل الدخول بها (٤)، (فإنه لا متعة لها) (٥)، وإنما لها نصف الصداق المسمي.\nوهو قول: عبد الله بن عمر (٦)، ونافع (٧)، وعطاء (٨)، ومجاهد (٩)،\n_________\n(١) في (ش): وما لم يفرض.\n(٢) ساقطة من (ح)، (أ).\n(٣) \"جامع البيان\" للطبري ٢/ ٥٢٩.\n(٤) من (ح).\n(٥) ساقطة من (ح).\n(٦) رواه مالك في \"الموطأ\" ٢/ ٥٧٣، وعبد الرزاق في \"مصنفه\" ٧/ ٦٨ (١٢٢٢٤ - ١٢٢٢٦)، وسعيد بن منصور في \"السنن\" ٢/ ٢٧ (١٧٧٣)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٦١ (١٨٩٠)، والطبري في \"جامع البيان\" ٢/ ٥٣٢ - ٥٣٣، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٩٤ (٢٧٤)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٧.\n(٧) رواه ابن أبي شيبة أيضًا في \"المصنف\" ٦/ ٤٦١ (١٨٩١٢)، والطبري في \"جامع البيان\" ٢/ ٥٣٣.\n(٨) رواه عبد الرزاق في \"المصنف\" ٧/ ٦٩ (١٢٢٢٧، ١٢٢٣١)، وسعيد بن منصور في \"السنن\" ٢/ ٢٧ (١٧٧٥)، وابن أبي شيبة في \"المصنف\" ٦/ ٤٦١ (١٨٩١١)، والطبري في \"جامع البيان\" ٢/ ٥٣٣ والطحاوي في \"شرح مشكل الآثار\" ٧/ ٦١.\n(٩) رواه عبد الرزاق في \"المصنف\" ٧/ ٦٩ (١٢٢٣٤)، والطبري في \"جامع البيان\" ٢/ ٥٣٣.","vol":"6","page":313},{"text":"ومذهب الشافعي (١)، ويكون وجه الآية على هذا القول: لا جناح عليكم إن طلقتم النساء ما لم تمسوهن ولم تفرضوا لهن فريضة، الألف زائدة كقوله: ﴿أَوْ يَزِيدُونَ﴾ (٢) ونحوها.\nثم أمر بالمتعة لهن، ويجوز أن يكون قوله: ﴿وَمَتِّعُوهُنَّ﴾ راجعًا إلى المطلقات غير المفروضات لهن (٣) قبل المسيس دون المفروضات لهن (٤)، ويكون قوله في عقبه (٥): ﴿وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ﴾ (٦) مخصصًا له، فيجري في أول الآية على ظاهر العموم في المفروضات وغير المفروضات، وفي قوله (٧): ﴿وَمَتِّعُوهُنَّ﴾ على التخصيص في غير المفروضات للآية التي بعدها.\n_________\n(١) \"الأم\" للشافعي ٥/ ٦٣ - ٦٤، ٧/ ٣٢، \"أحكام القرآن\" للشافعي جمع البيهقي ١/ ٢٠١ - ٢٠٢.\n(٢) الصافات: ١٤٧.\n(٣) ساقطة من (ش)، (ح)، (ز).\n(٤) ساقطة من (س).\n(٥) في (أ): عقيبه.\n(٦) في (ش): تماسوهن.\n(٧) في (ش): في قوله. وفي (ز): وقوله.","vol":"6","page":314},{"text":"وقال الزهري: متعتان يقضي بإحداهما (١) السلطان، ولا يقضي بالأخرى؛ بل يلزمه فيما بينه وبين الله، فأما التي (٢) يقضي بها السلطان، فهو فيمن (٣) طلق امرأته (٤) قبل أن يفرض لها، ويدخل بها، فإنه يؤخذ بالمتعة، وهو قوله: ﴿حَقًّا عَلَى الْمُحْسِنِينَ﴾. والمتعة التي تلزمه فيما بينه وبين الله تعالى، ولا يقضي بها السلطان، (هي (٥) فيمن طلق بعد ما يدخل) (٦) بها، ويفرض لها، وهي (٧) قوله: ﴿حَقًّا عَلَى الْمُتَّقِينَ﴾ (٨).\nوقال بعضهم: ليس شيء من ذلك بواجب، وإنما المتعة إحسان، والأمر بها أمر ندب واستحباب، لا أمر فرض وإيجاب، وهو قول أبي حنيفة (٩). (روى ابن) (١٠) سيرين أن رجلًا طلق امراته، وقد دخل\n_________\n(١) في (ش): بأحدهما، وفي (ح): بأحدايهما.\n(٢) في (ح): الذي.\n(٣) في (أ): وهو من.\n(٤) من (أ).\n(٥) في (ش): فهو. وفي (ز): فهي.\n(٦) كذا في (ش)، (ح)، وهو الصحيح كما في \"المصنف\" لعبد الرزاق، \"جامع البيان\" للطبري. وأما في (س): بعد الدخول. وفي (أ). هي من طلق امرأته بعد الدخول.\n(٧) في (ش)، (أ): وهو.\n(٨) رواه عبد الرزاق في \"مصنفه\" ٧/ ٧١ (١٢٢٤٣، ١٢٢٤٤)، وفي \"تفسير القرآن\" ١/ ٩٥، والطبري في \"جامع البيان\" ٢/ ٥٣٤.\n(٩) \"مختصر اختلاف العلماء\" للطحاوي (ص ١٩٤)، \"أحكام القرآن\" للجصاص ١/ ٤٢٨، \"الكشاف\" للزمخشري ١/ ٢٨٥.\n(١٠) في (ش): وابن.","vol":"6","page":315},{"text":"بها (١)، فخاصمته إلى شريح في المتعة، فقال شريح: لا تأبَ أن تكون من المحسنين، ولا تأبَ (٢) أن تكون من المتقين، ولم يجبره على ذلك (٣).\nواختلفوا في (قدر المتعة) (٤) ومبلغها، فقال ابن عباس (٥)، والشعبي (٦)، والزهري (٧)، والربيع بن أنس (٨): أعلاها خادم،\n_________\n(١) ساقطة من (أ).\n(٢) في (أ) في الموضعين: لا بأس.\n(٣) رواه عبد الرزاق في \"مصنفه\" ٧/ ٧١ (١٢٢٤٢)، وسعيد بن منصور في \"السنن\" ٢/ ٢٨ (١٧٧٩)، ووكيع في \"أخبار القضاة\" ٢/ ٣٢٧، ٣٤٣، والطبري في \"جامع البيان\" ٢/ ٥٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٣، والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٧.\nوروى وكيع في \"أخبار القضاة\" ٢/ ٢٦٦، والطبري في \"جامع البيان\" ٢/ ٥٣٤، والطحاوي في \"شرح مشكل الآثار\" ٧/ ٦٠، والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٧ عن شريح نحوه.\n(٤) ساقطة من (أ).\n(٥) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٤٥٧ - ٤٥٨ (١٨٩٢٤)، والطبري في \"جامع البيان\" ٢/ ٥٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٢ - ٤٤٣ (٢٣٤٩، ٢٣٥٠)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥١٩ إلى ابن المنذر.\n(٦) رواه سعيد بن منصور في \"السنن\" ٢/ ٢٧ (١٧٧٦)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٥٨ (١٨٩٢٧)، والطبري في \"جامع البيان\" ٢/ ٥٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٣ (٢٣٥١).\n(٧) رواه عبد الرزاق في \"مصنفه\" ٧/ ٧٢ (١٢٢٥٢)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٥٨ (١٨٩٢٩)، والطبري في \"جامع البيان\" ٢/ ٥٣١.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٥٣٠.","vol":"6","page":316},{"text":"وأوسطها ثلاثة أثواب: درع، وخمار، وإزار، ودون ذلك وقاية (١)، أو شيء من الورق، وهذا (٢) مذهب الشافعي، قال: أعلاها على (٣) الموسع خادم، وأوسطها ثوب، وأقلها أقل ما له ثمن (٤)، (قال: وحسن) (٥) ثلاثون درهمًا (٦). وكان شريح يُمَتِّعُ بخمسمائة درهم (٧).\nومَتَّعَ (٨) عبد الرحمن بن عوف أمَّ أبي سلمة (٩) حين طلقها جاريةً\n_________\n(١) الوقاية، والوَقاية، والوُقاية: كل ما وقَيْتَ به شيئًا، والوِقاية: التي للنساء. \"لسان العرب\" لابن منظور ١٥/ ٣٧٩ (وقي).\n(٢) في (ح): وهو.\n(٣) ساقطة من (أ).\n(٤) \"الوسيط\" للغزالي ١/ ٣٤٨، وقال ابن حجر في \"التلخيص الحبير\" ٣/ ١٦٤: نقل الماوردي وابن الصباغ عن الشافعي أنه قال: أكثر المتعة خادم، وأقلها ثلاثون درهمًا.\n(٥) في (ش) وقال: حسن، وفي (ح) قال الحسن.\n(٦) \"تكملة المجموع\" للمطيعي ١٨/ ٧٤ - ٧٥.\n(٧) ساقطة من (ش).\nرواه عبد الرزاق في \"مصنفه\" ٧/ ٧٤ (١٢٢٥٨، ١٢٢٦٠)، وسعيد بن منصور في \"السنن\" ٢/ ٢٦ (١٧٧٢)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٥٩ (١٨٩١٨) وعنده: ثلاثمائة.\nووكيع في \"أخبار القضاة\" ٢/ ٢٣٤، ٢٦٢، والطبري في \"جامع البيان\" ٢/ ٥٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٣ (٢٣٥١).\n(٨) ساقطة من (ز). وفي (ش)، (ح): وحمم. وكتب في (ش) فوق السطر: أي: متع.\n(٩) وهي: تماضر بنت الأصبغ -وقيل: بنت زبان بن الأصبغ- بن عمرو بن ثعلبة الكلبية.\nأول كلبية نكحها قرشي، ولم تلد لعبد الرحمن بن عوف غير أبي سلمة، وتزوجت =","vol":"6","page":317},{"text":"سوداء (١). ومتع الحسن بن علي امرأةً له (٢) بعشرة آلاف درهم، فقالت: متاعٌ قليل من حبيب مفارق (٣). وقال أبو حنيفة: مبلغها إذا اختلف الزوج والمرأة فيها قدر نصف مهر مثلها، ولا يجاوز ذلك (٤).\nوالصحيح أن الواجب من ذلك على قَدْر عُسْرِ الرجل ويسره كما قال الله (٥) -﷿-، ولو كان المعتبر فيه المهر لكان يقول: ومتعوهن على قَدْرِهِن، وقدر نصف صداق مثلهن، فلما قال: ﴿عَلَى الْمُوسِعِ قَدَرُهُ\n_________\n= بعد عبد الرحمن الزبير بن العوام، ثم لم يلبث أن طلقها.\n\"الطبقات الكبرى\" لابن سعد ٨/ ٢٩٨، \"تجريد أسماء الصحابة\" للذهبي ٢/ ٢٥٣، \"الإصابة\" لابن حجر ٨/ ٣٣.\n(١) رواه عبد الرزاق في \"مصنفه\" ٧/ ٧٢ - ٧٣ (١٢٢٥٣، ١٢٢٥٤)، وسعيد بن منصور في \"السنن\" ٢/ ٢٦ (١٧٦٨، ١٧٦٩)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٦٠ (١٨٩١٤)، وابن سعد في \"الطبقات الكبرى\" ٨/ ٢٩٩، والطبري في \"جامع البيان\" ٢/ ٥٣٠، ورواه مالك بلاغًا في \"الموطأ\" ٢/ ٥٧٣.\n(٢) ساقطة من (أ).\nوورد في \"السنن\" ٤/ ٣١ للدارقطني أن اسمها: عائشهَ بنت خليفة الخثعمية.\n(٣) رواه عبد الرزاق في \"مصنفه\" ٧/ ٧٣ - ٧٤ (١٢٢٥٦، ١٢٢٥٧، ١٢٢٦٠)، وسعيد بن منصور في \"السنن\" ٢/ ٢٥ (١٧٦٣)، وابن أبي شيبة في \"مصنفه\" ٦/ ٤٦٠ (١٨٩١٤).\nوروى الدارقطني في \"السنن\" ٤/ ٣٠ - ٣١، والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٧ من طريق سويد بن غفلة عن الحسن نحوه مطولًا.\n(٤) \"تأويلات أهل السنة\" للماتريدي ١/ ٥٣٧ - ٥٣٩، \"أحكام القرآن\" للجصاص ١/ ٤٣٣ - ٤٣٤.\n(٥) ساقطة من (س)، (أ).","vol":"6","page":318},{"text":"وَعَلَى الْمُقْتِرِ قَدَرُهُ﴾ دل على أن المعتبر فيه حال الرجل لا (١) حال المرأة (٢).\nوروى ابن أبي زائدة عن صالح (٣) (بن صالح) (٤) قال: سئل عامر بِكَمْ يمتع الرجل امرأته؟ قال: على قدر ماله (٥).\nتفصيل حكم الآية:\nمن تزوج امرأة على غير مهر مسمى؛ فالنكاح جائز، فإن طلبت الفرض أمرناه أن يفرض لها، فإن (لم يفرض لها) (٦)، ودخل بها، فلها مهر مثلها، فإن طلقها قبل الدخول، فلها المتعة، ولا مهر لها،\n_________\n(١) في (ح): دون.\n(٢) \"جامع البيان\" للطبري ٢/ ٥٣٢.\n(٣) في (أ): أبي صالح.\n(٤) ساقطة من (ش).\nصالح بن صالح بن حي -ويقال: بن مسلم بن حي- واسمه حيان الثوري الهمداني الكوفي.\nربما نسب إلى جده، فيقال: صالح بن حي. قال أحمد بن حنبل: ثقة، ثقة. ووثقه العجلي، ولم يضعفه، وإنما ضعف صالح بن حيان القرشي، توفي سنة (١٥٣ هـ). \"تاريخ أسماء الثقات\" لابن شاهين (ص ٢٢٥)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٠٦، \"تهذيب الكمال\" للمزي ١٣/ ١٥٤، \"تهذيب التهذيب\" لابن حجر ٢/ ١٩٥، \"تقريب التهذيب\" لابن حجر (٢٨٦٥).\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٥٣١ عن أبي كريب قال: حدثنا ابن أبي زائدة به. وقد تقدم تخريج قول الشعبي في أكثر المتعة، وأوسطها، وأقلها.\n(٦) ساقطة من (ش).","vol":"6","page":319},{"text":"وإن مات عنها بعد الدخول فلها مهر مثلها، (وإن مات عنها) (١) قبل الدخول والتسمية، ففيها قولان: أحدهما: لها مهرُ مِثِلها، وهو مذهب أهل العراق (٢)، والدليل عليه حديث بَرْوَع بنت واشِق الأشجعية (٣) حين توفي عنها زوجها، ولم يفرض لها، ولا دخل بها، فقضى رسول الله -ﷺ- بمهر نسائها، لا وَكْسَ فيه (٤)، ولا شطط (٥)، وعليها العدة، ولها الميراث (٦).\n_________\n(١) في (أ): فإن طلقها.\n(٢) \"جامع الترمذي\" كتاب النكاح، باب ما جاء في الرجل يتزوج المرأة فيموت عنها قبل أن يفرض لها، بعد حديث \"اختلاف العلماء\" للمروزي (ص ١٤٢ - ١٤٣)، \"مختصر اختلاف العلماء\" للطحاوي (ص ١٨٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ٥/ ٦٢، \"المغني\" لابن قدامة ١٠/ ١٤٩.\n(٣) بَرْوَع بنت واشق الرؤاسية الكلابية، وقيل: الأشجعية.\nزوج هلال بن مرة، لها ذكر في حديث معقل بن سنان الأشجعي، وأخرج ابن أبي عاصم الحديث من روايتها في \"الآحاد والمثاني\" ٦/ ٢٤٩، وانظر \"الاستيعاب\" لابن عبد البر ٤/ ١٧٩٥، \"أسد الغابة\" لابن الأثير ٥/ ٤٠٨، \"الإصابة\" لابن حجر ٨/ ٢٩.\n(٤) من (أ).\nالوَكْسُ: النقص. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢١٩، \"لسان العرب\" لابن منظور ١٥/ ٣٨٤ (وكس).\n(٥) الشَّطط: الجور والظلم والبعد عن الحق. \"النهاية في غريب الحديث والأثر\" لابن الأثير\" ٢/ ٤٧٥، \"لسان العرب\" لابن منظور ٧/ ١١٩ (شطط).\n(٦) روى أبو داود في كتاب النكاح، باب فيمن تزوج ولم يسم صداقًا (٢١١٥)، والنسائي في كتاب النكاح، باب إباحة التزويج بغير صداق ٦/ ١٢١ - ١٢٢، والترمذي في كتاب النكاح، باب ما جاء في الرجل يتزوج المرأة\" ... (١١٤٥) =","vol":"6","page":320},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقال: حديث حسن صحيح، وابن ماجه في كتاب النكاح، باب الرجل يتزوج ولا يفرض لها فيموت على ذلك (١٨٩١)، والإمام أحمد في \"مسنده\" ٣/ ٤٨٠ (١٥٩٤٣)، ٤/ ٢٨٠ (١٨٤٦٦)، وعبد الرزاق في \"مصنفه\" ٦/ ٢٩٤، ٤٧٩ (١٠٨٩٨)، (١١٧٤٥)، وابن أبي شيبة في \"مصنفه\" ٦/ ٢٢٧، ٢٢٨، ٢٣٠ (١٧٢٧٧)، (١٧٢٨٦)، والدارمي في \"السنن\" ٢/ ١٥٥، وابن الجارود في \"المنتقي\" (٧١٨)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٤٠٩ - ٤١١ (٤٠٩٩، ٤١٠٠، ٤١٠١)، والحاكم في \"المستدرك\" ٢/ ١٩٦ - ١٩٧ وقال: صحيح على شرط مسلم. ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٧/ ٢٤٥ من طريق علقمة، عن ابن مسعود أنه سئل عن رجل تزوج امرأة ولم يفرض لها صداقًا، ولم يدخل بها حتى مات؟ فقال ابن مسعود: لها مثل صداق نسائها لا وكس، ولا شطط، وعليها العدة، ولها الميراث. فقام معقل بن سنان الأشجعي، فقال: قضى رسول الله -ﷺ- في بَرْوَع بنت واشق امرأة منا مثل الذي قضيت، ففرح بها ابن مسعود. هذا لفظ الترمذي.\nورواه أبو داود أيضًا (٢١١٤، ٢١١٦)، وكذلك النسائي ٦/ ١٢٢، وابن ماجه -في الموضع السابق- والإمام أحمد في \"مسنده\" ١/ ٤٣٠ - ٤٣١، ٤٤٧ (٤٠٩٩)، (٤٢٧٦)، ٤/ ٢٧٩ - ٢٨٠ (١٨٤٦٠ - ١٨٤٦٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٤٠٩ (٤١٠٠)، والحاكم في \"المستدرك\" ٢/ ١٩٧ وقال: صحيح على شرط الشيخين. ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٧/ ٢٤٥ - ٢٤٦ من طرق أخرى عن ابن مسعود بنحوه. قال الترمذي: وقد روي عنه من غير وجه.\nوقد وقع خلاف في اسم الصحابي الذي ذكر قصة بروع، قال البيهقي في \"السنن الكبرى\" ٧/ ٢٤٦: هذا الاختلاف في تسمية من روى قصة بَرْوَع بنت واشق عن النبي -ﷺ- لا يوهن الحديث، فإن جميع هذِه الروايات أسانيدها صحاح، وفي بعضها ما دل على أن جماعة من أشجع شهدوا بذلك، فكأن بعض الرواة سمى =","vol":"6","page":321},{"text":"والقول الثاني: أن لها الميراث، وعليها العدة، ولا مهر لها؛ بل لها المتعة كما لو طلقها قبل الدخول والتسمية، وهو قول علي (١) -﵁-، وكان علي يقول في حديث بروع: لا يقبل (٢) قول أعرابي من أشجع على كتاب الله، وسنة رسول الله -ﷺ- (٣).\n* * *\n_________\n= منهم واحدًا، وبعضهم سمى اثنين، وبعضهم أطلق ولم يسم، ومثله لا يرد الحديث، ولولا ثقة من رواه عن النبي -ﷺ- لما كان لفرح عبد الله بن مسعود بروايته معنى.\nوقال ابن حجر في \"التلخيص الحبير\" ٣/ ١٩١: وصححه ابن مهدي، والترمذي، وقال ابن حزم: لا مغمز فيه؛ لصحة إسناده. والبيهقي في \"الخلافيات\".\n(١) رواه عبد الرزاق في \"مصنفه\" ٦/ ٢٩٣، ٤٧٧ (١٠٨٩٣، ١٠٨٩٤)، (١١٧٣٧)، وسعيد بن منصور في \"السنن\" ١/ ٢٦٥ - ٢٦٦ (٩٢٢، ٩٢٣، ٩٢٤)، وابن أبي شيبة في \"مصنفه\" ٦/ ٢٣١ (١٧٢٨٩، ١٧٢٩٠)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٤٧.\n(٢) في (ح)، (أ): لا نقبل.\n(٣) رواه سعيد بن منصور في \"السنن\" ١/ ٢٦٨ (٩٣١)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٤٧ من طريق مزيدة بن جابر، عن علي به. قال المنذري: لم يصح هذا الأثر عن علي. انظر: \"الجوهر النقي\" ٧/ ٢٤٧.\nوروى عبد الرزاق في \"مصنفه\" ٦/ ٢٩٣ (١٥٨٩٤)، ٦/ ٤٧٩ (١١٠٧٤) عن الحكم بن عتيبة، عن علي أنه قال: لا تصدق الأعراب على رسول الله -ﷺ-. والحكم لم يدرك عليًّا.","vol":"6","page":322},{"text":"<span data-type=\"title\" id=toc-609>٢٣٧ </span>- قوله -﷿- ﴿وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ﴾ الآية (١).\nهذا في الرجل يتزوج المرأة (٢)، وقد سَمَّى لها صداقًا (٣)، ثم يطلقها (٤) قبل أن يمسها، فلها نصف الصداق (٥) ليس لها أكثر من ذلك، (ولا عدة عليها، وإن لم يدخل بها، ثم (٦) توفي فلا خلاف) (٧) أن لها المهر كاملًا والميراث، وعليها العدة.\nوالمس هاهنا الجماع. وقال أبو حنيفة وأصحابه: إن خلا رجل بامرأته (٨)، ولم يجامعها حتى فارقها، فإن المهر الكامل يلزمه، والعدة تلزمها (٩)؛ لخبر ابن مسعود: قضى الخلفاء الراشدون فيمن أغلق بابًا، وأرخى سترًا أن لها المهر، وعليها العدة (١٠).\n_________\n(١) ساقطة من (أ).\n(٢) في (ح): بالمرأة.\n(٣) في (أ): مهرًا.\n(٤) في (ش): طلقها.\n(٥) في (أ): صداق.\n(٦) في (ح): حتى.\n(٧) في (س): ولا عدة عليها إن لم يدخل بها، وأما لو دخل بها فلا خلاف. والمثبت من باقي النسخ.\n(٨) كذا في (ش)، (أ): وهو الصواب. في (س)، (ز): بامرأةٍ. وفي (ح): بالمرأة.\n(٩) \"اختلاف العلماء\" للمروزي (ص ١٥٧) \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٣/ ٤٨، \"تحفة الفقهاء\" للسمرقندي ٢/ ١٩٣، \"الإفصاح\" لابن هبيرة ٨/ ١٧٩.\n(١٠) لم أجده عن ابن مسعود، ولعل في العبارة خطأ وقد ورد هكذا في جميع النسخ، =","vol":"6","page":323},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ونقله القرطبي أيضًا في \"الجامع لأحكام القرآن\" ٣/ ٢٠٥، وقد يكون الصواب: لخبر ابن مسعود، وقضى الخلفاء ... فتكون الجملة الأولى إشارة إلى حديث بروع بنت واشق، وفيه حكم ابن مسعود، والجملة الثانية إشارة إلى أثر آخر، مع أن حكم ابن مسعود ليس فيه أن الخلوة توجب المهر كاملًا. ثم الحديث هنا عن الطلاق وليس عن الوفاة.\nوقد روى عبد الرزاق في \"مصنفه\" ٦/ ٢٨٨ (١٠٨٧٥) وسعيد بن منصور في \"السنن\" ١/ ٢٣٤ (٧٦٢) وابن أبي شيبة في \"مصنفه\" ٦/ ١٤٧ (١٦٨٤) والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٥ - وعزاه ابن حجر في \"التلخيص الحبير\" ٢/ ١٩٣ لأبي عبيد في كتاب \"النكاح\" عن زرارة بن أوفى قال: قضى الخلفاء الراشدون المهديون أنه من أغلق بابًا، وأرخى سترًا، فقد وجب الصداق والعدة. هذا لفظ سعيد بن منصور. وفي \"مصنف ابن أبي شيبة\": أو أرخى.\nقال البيهقي في \"السنن الكبرى\" ٧/ ٢٥٥: هذا مرسل، زرارة لم يدركهم، وقد رويناه عن عمر وعلى موصولًا.\nوقد روى مالك في \"الموطأ\" ٢/ ٥٢٨ في كتاب النكاح، باب إرخاء الستور، وعبد الرزاق في \"مصنفه\" ٦/ ٢٨٥ - ٢٨٨ (١٠٨٦٣، ١٠٨٦٨ - ١٠٨٧٤، ١٠٨٧٧) وسعيد بن منصور في \"السنن\" ١/ ٢٣٣ (٧٥٧ - ٧٦٠) وابن أبي شيبة في \"مصنفه\" ٦/ ١٤٦، ١٤٧ (١٦٨٣٧)، (١٦٨٤١) والدارقطني في \"السنن\" ٣/ ٣٠٦ - ٣٠٧ والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٥ من طرق عن عمر قال: إذا أغلق الباب، وأرخى الستر، فقد وجب الصداق. هذا أحد ألفاظ سعيد بن منصور.\nوروى عبد الرزاق في \"مصنفه ٦/ ٢٨٨، ٢٩٠ (١٠٨٧٧، ١٠٨٨٤) وسعيد بن منصور ١/ ٢٣٣ (٧٦١) وابن أبي شيبة في \"مصنفه\" ٦/ ١٤٦، ١٤٧ (١٦٨٣٩، ١٦٨٤١) والدارقطني في \"السنن\" ٣/ ٣٠٦ - ٣٠٧ والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٥ كلهم من طرق عن علي، بنحو حديث عمر.","vol":"6","page":324},{"text":"وأما الشافعي فلا يُلزِم (١) مهرًا كاملًا ولا عدة إذا لم يكن دخول، بظاهر القرآن (٢).\nقال شريح: لم أسمع الله تعالى ذكر في كتابه بابًا ولا سترًا، إذا زعم أنه لم يمسها فلها نصف الصداق (٣).\nوهو مذهب ابن عباس (٤).\nوهذِه الآية ناسخة للآية التي في سورة الأحزاب: ﴿يَاأَيُّهَا الَّذِينَ\n_________\n(١) في (أ): يلزمه.\n(٢) \"الأم\" للشافعي ٥/ ٢٣٠، \"اختلاف العلماء\" للمروزي (ص ١٥٧)، \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٣/ ٤٩، \"الإفصاح\" لابن هبيرة ٨/ ١٧٩.\n(٣) رواه سعيد بن منصور في \"السنن\" ١/ ٢٣٤ (٧٦٦) ووكيع في \"أخبار القضاة\" ٢/ ٢٥٤.\nوقد روى عبد الرزاق في \"مصنفه\" ٦/ ٢٩٠ - ٢٩١ (١٠٨٨٥ - ١٠٨٧٨) وسعيد ابن منصور في \"السنن\" ١/ ٢٣٥ (٧٦٧ - ٧٦٩) وابن أبي شيبة في \"مصنفه\" ٦/ ١٤٩ (١٦٨٥٦) ووكيع في \"أخبار القضاة\" ٢/ ٢٦٠ والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٥ عن شريح أن رجلًا تزوج امرأة، فأغلق الباب، وأرخى الستر، ثم طلقها، ولم يسمها، فقضى لها شريح بنصف الصداق.\nوذكره عن شريح: الشافعي في \"الأم\" ٥/ ٢٣٠ والمروزي في \"اختلاف العلماء\" (ص ١٥٨).\n(٤) رواه الشافعي في \"الأم\" ٥/ ٢٣٠ وعبد الرزاق في \"مصنفه\" ٦/ ٢٩٠ (١٠٨٨٢، ١٠٨٨٣) وسعيد بن منصور في \"السنن\" ١/ ٢٣٦ (٧٧٢) وابن أبي شيبة في \"مصنفه\" ٦/ ١٤٩ (١٦٨٥٤) والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٤. قال ابن المنذر في \"الإشراف على مذاهب أهل العلم\" ٣/ ٤٩: أما حديث ابن عباس فإنما رواه ليث بن أبي سليم وليث يضعف ..","vol":"6","page":325},{"text":"آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ﴾ الآية (١)، إلى قوله تعالى: ﴿فَمَتِّعُوهُنَّ﴾ (٢). قد كان (٣) لها المتاع، فلما نزلت هذِه الآية (٤) نسخت ما (٥) قبلها، وأوجبت (٦) للمطلقة (٧) المفروض لها قبل المسيس نصف مهرها المسمي، ولا متاع لها، كما قال تعالى: ﴿وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ﴾ (٨) تجامعوهن ﴿وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً﴾ أوجبتم لهن\n_________\n(١) ساقطة من (أ).\n(٢) الأحزاب: ٤٩. وفي (ز) زيادة: ﴿وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا﴾.\n(٣) في (أ): فذكر أن.\n(٤) ساقطة من (أ).\n(٥) بعدها في (ش): كانت. وبعدها في (ح): كان.\n(٦) في (ش): ووجب.\n(٧) بعدها في (ش): المهر.\n(٨) وممن قال بالنسخ: سعيد بن المسيب، رواه عنه ابن أبي شيبة في \"مصنفه\" ٦/ ٤٦١ (١٨٩٠٩) والطبري في \"جامع البيان\" ٢/ ٥٣٣ والنحاس في \"الناسخ والمنسوخ\" ٢/ ٩٦ (٢٧٦) وابن الجوزي في \"نواسخ القرآن\" (ص ٤٣٠).\nقال مكي بن أبي طالب في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ٣٨٤): يحتمل أن تكون المطلقة في هذِه الآية -أي التي في سورة الأحزاب- التي قد سمي لها صداقًا، فيكون هذا منسوخًّا بقوله ﴿فَنِصْفُ مَا فَرَضْتُمْ﴾ ... . . وقيل: هو -أي الإمتاع- ندب، وليس بفرض، فهو محكم غير منسوخ. ويحتمل أن تكون هي التي لم يسم لها كالتي في البقرة في قوله ﴿أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً﴾ فتكون كالتي في البقرة على الندب أو على النسخ. وانظر \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٨٦ - ١٨٨). وقال الدكتور مصطفى زيد في \"النسخ في القرآن الكريم\" ٢/ ٦٧٦: وهكذا يخلص لنا من أقوال المفسرين والفقهاء أن الآية محكمة لم تُنسخ، ولم تنسخ غيرها. .","vol":"6","page":326},{"text":"صداقًا، أو سميتم لهن مهرًا. وأصل الفرض: القطع، ومنه قيل لحز (١) الميزاب (٢)، والقوس: فرضة، وللنصيب: فريضة؛ لأنه (٣) قطعة (٤) من الشيء (٥). ﴿فَنِصْفُ مَا فَرَضْتُمْ﴾ (٦) أي نصف المهر المسمي. وقرأ السُّلَمي: (فنصف) (٧) بضم النون حيث وقع (٨)، وهما لغتان.\nثم قال (٩) ﴿إِلَّا أَنْ يَعْفُونَ﴾ يعني: النساء (١٠). ومحل (يعفون) نصب بأن؛ إلا أن جمع المؤنث في الفعل المضارع يستوي في الرفع والنصب، والجزم، فيكون في كل حال بالنون، تقول: هن يضربن، ولم يضربن، ولن يضربن؛ لأنها (١١) لو سقطت\n_________\n(١) في (ح): لخد.\n(٢) في (ش)، (ز)، (أ): الميزان.\n(٣) في (ح): لأنها.\n(٤) في (ش): قطيعة.\n(٥) \"تهذيب اللغة\" للأزهري ١٢/ ١٣ \"الصحاح\" للجوهري ٣/ ١٠٩٧، \"لسان العرب\" لابن منظور، ١٠/ ٢٣٢ - ٢٣٣ (فرض).\n(٦) في (ح) زيادة: ﴿إِلَّا﴾.\n(٧) في (ح) زيادة: ﴿مَا فَرَضْتُمْ﴾.\n(٨) عزاها إليه أبو حيان في \"البحر المحيط\" ٢/ ٢٤٤ وذكرها دون عزو: العكبري في \"إعراب القراءات الشواذ\" ١/ ٢٥٥ وعزاها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٢) لعلي وزيد.\n(٩) في (ز) زيادة: الله تعالى.\n(١٠) ورد في هامش (ز): فيتركن نصف المهر.\n(١١) في (أ): لأنه.","vol":"6","page":327},{"text":"النون لأشتبه بالمُذَكَّر (١). ﴿أَوْ يَعْفُوَ﴾ قرأ الحسن (٢) (أو يعفو) ساكنة الواو (٣)، وكأنه استثقل الفتحة (٤) في الواو كما استثقل (٥) الضمة فيها (٦).\nوقوله (٧) ﴿الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ﴾ اختلف العلماء فيه، فقال بعضهم: هو الولي، ومعنى الآية: إلا أن يعفون أي: يهبن ويتركن النصف فلا يطالبن الأزواج به إذا كن ثيبات، بالغات، رشيدات، جائزات الأمر، أو يعفو الذي بيده عقدة النكاح (٨)، وهو وليها، فيترك ذلك النصف إذا كانت بكرًا، أو غير جائزة الأمر، فيجوز عفوه عليها وإن كرهت، فإن عفت (٩) المرأة وأبى الولي فالعفو جائز، وإن عفا الولي وأبت المرأة فالعفو جائز بعد أن لا يكون\n_________\n(١) في (ش): بالذكور.\n\"معاني القرآن\" للفراء ١/ ١٥٥ \"معاني القرآن\" للزجاج ١/ ٣١٩ \"إعراب القرآن\" للنحاس ١/ ٣٢٠.\n(٢) ساقطة من (أ).\n(٣) عزاها إليه ابن جني في \"المحتسب\" ١/ ١٢٥ وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٢) والكرماني في \"شواذ القراءة\" (٤١ ب) والزمخشري في \"الكشاف\" ١/ ٢٨٦.\n(٤) في (ش): الفتح.\n(٥) في (ح)، (ز)، (أ): استثقلت.\n(٦) والعبارة في (س): كأنه استثقل الضمة في الواو كما استثقلت الكسرة فيها. والمثبت من هامشه وباقي النسخ.\n(٧) ساقطة من (ش)، (ح).\n(٨) في (ش)، (ح): نكاحها.\n(٩) في (أ): عفيت.","vol":"6","page":328},{"text":"يريد ضرارًا. وهذا قول علقمة (١)، وأصحاب عبد الله (٢)، وإبراهيم (٣)، وعطاء (٤)، والحسن (٥)، والزهري (٦)، والسدي (٧)، وأبي صالح (٨)، وابن (٩) زيد (١٠)، وربيعة الرأي (١١)، ورواية العوفي عن ابن عباس (١٢).\n_________\n(١) رواه عبد الرزاق في \"مصنفه\" ٩/ ٢٨٤ (١٠٨٥٦) وسعيد بن منصور في \"السنن\" ٣/ ٨٨٥ (٣٨٦) وابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٥ (١٧١٥٨) والطبري في \"جامع البيان\" ٢/ ٥٤٣ والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٢.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٥٤٣.\n(٣) رواه آدم بن أبي إياس في زياداته على \"تفسير مجاهد\" ١/ ١١٠ وسعيد بن منصور في \"السنن\" ٣/ ٨٨٦ (٣٨٧) والطبري في \"جامع البيان\" ٢/ ٥٤٤، والبيهقي في \"السنن الكبرى\" ١١/ ٢٥١ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥ والدرا قطني في \"السنن\" ٣/ ٢٨١.\n(٤) رواه عبد الرزاق في \"مصنفه\" ٦/ ٢٨٣ (١٠٨٥١) وابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٥ (١٧١٥٦) والطبري في \"جامع البيان\" ٢/ ٥٤٤.\n(٥) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٦ وفي \"مصنفه\" ٦/ ٢٨٣ (١٠٨٥٣) وابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٥ (١٧١٥٧) والطبري في \"جامع البيان\" ٢/ ٥٤٤.\n(٦) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٦ وفي \"مصنفه\" ٦/ ٢٨٣ (١٠٨٥٤، ١٠٨٥٥) وابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٦ (١٧١٦١) والطبري في \"جامع البيان\" ٢/ ٥٤٤.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٥٤٥.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٥٤٤.\n(٩) في (س): أبي.\n(١٠) رواه الطبري في \"جامع البيان\" ٢/ ٥٤٥.\n(١١) رواه الطبري في \"جامع البيان\" ٢/ ٥٤٥ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥.\n(١٢) رواه الطبري في \"جامع البيان\" ٢/ ٥٤٤.","vol":"6","page":329},{"text":"[٥٤١] وأخبرنا عبد الله بن حامد (١) قال: أنا محمد بن الحسين (٢) قال: أنا (٣) أحمد بن يوسف (٤) قال: نا عبد الرزاق (٥) قال: نا (٦) معمر (٧) عن ابن طاوس (٨) عن أبيه (٩) وعن إسماعيل (١٠) بن شروس (١١) قالا (١٢): الذي بيده عقدة النكاح الولي (١٣).\n_________\n(١) عبد الله بن حامد الأصبهاني، عالم، فقيه، لم يذكر بجرح ولا تعديل.\n(٢) محمد بن الحسين بن الحسن بن خليل القطان أبو بكر النيسابوري، ثقة.\n(٣) في (ح)، (أ): نا.\n(٤) أحمد بن يوسف السلمي، حافظ، ثقة.\n(٥) عبد الرزاق بن همام، ثقة، تغير في آخر عمره.\n(٦) في (ش)، (ح)، (ز): أنا.\n(٧) معمر بن راشد، ثقة.\n(٨) عبد الله بن طاوس، ثقة.\n(٩) طاوس بن كيسان، ثقة.\n(١٠) إسماعيل بن شروس، أبو المقدام الصنعاني.\nذكره ابن حبان وابن شاهين في \"الثقات\"، ونقل عن علي بن المديني أنه قال: ثقة من أهل اليمن. وقال عبد الرزاق: قلت لمعمر: ما لك لم تكثر عن ابن شروس؟ قال: كان يضع الحديث.\n\"التاريخ الكبير\" للبخاري ١/ ٣٥٩، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٧٧، \"الثقات\" لابن حبان ٦/ ٣١، \"الكامل\" لابن عدي ١/ ٣٢٠، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٢٧)، \"ميزان الاعتدال\" للذهبي ١/ ٢٣٤، \"لسان الميزان\" لابن حجر ١/ ٤١١.\n(١١) كذا في هامش (س)، (ش)، (ح). في (س) و(ز): سدوس. وفي (أ): موسى.\n(١٢) في (ش)، (ح): قال.\n(١٣) [٥٤١] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل، وقد روي من طرق صحيحة عن عبد الرزاق. =","vol":"6","page":330},{"text":"وقال عكرمة: أذن (١) الله تعالى في العفو، ورضي به، وأمر به؛ فأي امرأة عفت (٢) جاز عفوها، فإن شحت وضَنَّت عفا وليها، وجاز عفوه (٣).\nوهذا مذهب فقهاء (٤) الحجاز، إلا أنهم قالوا: يجوز عفو ولي البكر،\n_________\n= وهو في \"مصنفه\" ٦/ ٢٨٣ (١٠٨٥٣) ورواه الطبري في \"جامع البيان\" ٢/ ٥٤٤ عن الحسن بن يحيى عن عبد الرزاق به. وليس عندهما قول إسماعيل بن شروس. وسيأتي عن طاوس أنه قال: هو الزوج. بعدما راجعه سعيد بن جبير.\nوقد ذكر الدارقطني في \"السنن\" ٣/ ٢٨١ والبيهقي عن طاوس أنه قال: هو الزوج. \"السنن الكبرى\" ٧/ ٢٥١. أما ابن أبي حاتم، والماوردي، وابن الجوزي، وابن كثير فذكروا عن طاوس أنه قال: هو الولي. \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٤٤٥ \"النكت والعيون\" للماوردي ١/ ٣٠٧ \"زاد المسير\" لابن الجوزي ١/ ٢٨١ \"تفسير القرآن العظيم\" لابن كثير ٢/ ٣٩٠.\n(١) في (ح): أجرى.\n(٢) في (ح) زيادة: زوجها.\n(٣) رواه سعيد بن منصور في \"السنن\" ٣/ ٨٨٨ (٣٨٩) والطبري في \"جامع البيان\" ٢/ ٥٤٥ والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٢. وروى نحوه الطبري في \"جامع البيان\" ٥/ ٥٤٥.\nوروى عبد الرزاق في \"مصنفه\" ١/ ٢٨٣ (١٠٨٥٣) عن عكرمة أنه قال: هو الولي. وذكره عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥ والجصاص في \"أحكام القرآن\" ١/ ٤٣٩.\nوقد روى عبد الرزاق في \"مصنفه\" ٦/ ٢٨٣ (١٠٨٥٢) وابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٥ (١٧١٥٩) والطبري في \"جامع البيان\" ٥/ ٥٤٢ - ٥٤٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٢٤٤ (٢٣٥٨) من طريق عكرمة عن ابن عباس بنحو ما أورد الثعلبي.\n(٤) في (ح): زيادة: أهل.","vol":"6","page":331},{"text":"(فأما إذا كانت) (١) ثيبًا فلا يجوز عفوه عليها (٢).\nوقال بعضهم: الذي بيده عقدة النكاح هو (٣) الزوج، ومعنى الآية: إلا أن يعفو (٤) النساء فلا يأخذن شيئًا من المهر، أو يعفو الزوج فيعطيه (٥) الصداق كاملًا. وهذا قول علي (٦)، وسعيد بن المسيب (٧)، والشعبي (٨)، ومجاهد (٩)، ومحمد بن كعب القرظي (١٠)،\n_________\n(١) في (ش): فإن كانت. وفي (ح): فإذا كانت.\n(٢) \"الموطأ\" ٢/ ٥٢٨ \"الكافي في فقه أهل المدينة المالكي\" لابن عبد البر ٢/ ٥٥٩ وانظر: \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٣/ ٤٨، \"الإفصاح\" لابن هبيرة ٨/ ١٧٥.\n(٣) ساقطة من (ش).\n(٤) في (ش): يعفون.\n(٥) في (ح): ليعطيها.\n(٦) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٤ (١٧١٥٠) والطبري في \"جامع البيان\" ٢/ ٥٤٥ وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٢١ لوكيع، وسفيان، وعبد بن حميد. وذكره الشافعي عنه بلاغًا في \"الأم\" ٥/ ٨٠.\n(٧) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٦ وفي \"مصنفه\" ٦/ ٢٨٤ (١٠٨٧٦٠) وابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٣ (١٧١٤٠) والطبري في \"جامع البيان\" ٢/ ٥٤٧ - ٥٤٨ والدارقطني في \"السنن\" ٣/ ٢٨١ والبيهقي في \"السنن الكبرى\" ٧/ ٢٥١.\n(٨) رواه آدم ابن أبي إياس في زياداته على \"تفسير مجاهد\" ١/ ١١٠ والطبري في \"جامع البيان\" ٢/ ٥٤٨ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥.\n(٩) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٦ وفي \"مصنفه\" ٦/ ٢٨٤ (١٠٨٥٧، ١٠٨٥٨) وابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٢ (١٧١٣٨) والطبري في \"جامع البيان\" ٢/ ٥٤٧ وانظر ما سيأتي عن مجاهد أيضًا.\n(١٠) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٣ (١٧١٤٢) والطبري ٢/ ٥٤٨ وذكره ابن =","vol":"6","page":332},{"text":"ونافع (١)، والربيع (٢)، وقتادة (٣)، وابن حيان (٤)، والضحاك (٥)، ورواية عمار بن أبي عمار (٦) عن ابن عباس (٧)، وهو مذهب أهل\n_________\n= أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥.\n(١) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٣ (١٧١٤٣) والطبري في \"جامع البيان\" ٢/ ٥٤٨ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥ والجصاص في \"أحكام القرآن\" ١/ ٤٣٩.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٥٤٨ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥.\n(٣) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥ والجصاص في \"أحكام القرآن\" ١/ ٤٣٩.\n(٤) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥.\n(٥) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٥ (١٧١٥٣)، والطبري في \"جامع البيان\" ٢/ ٥٤٨ - ٥٤٩.\n(٦) عمار بن أبي عامر مولى بني هاشم أبو عمر، ويقال أبو عبد الله المكي. قال الإمام أحمد وأبو داود: ثقة. وقال أبو زرعة وأبو حاتم: ثقة، لا بأس به. وذكره ابن حبان في \"الثقات\" وقال: يخطئ. وذكره ابن شاهين في \"الثقات\" وقال: أثنى عليه حماد بن سلمة ووثقه يحيى. وقال النسائي: ليس به بأس. وقال البخاري -بعد أن أورد له حديثًا-: لا يتابع عليه، وكان شعبة يتكلم فيه. قال ابن حجر: صدوق، ربما أخطأ. توفي بعد (١٢٠ هـ) في ولاية خالد القسري على العراق. \"التاريخ الصغير\" للبخاري ١/ ٥٥، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٨٩ \"سؤالات أبي عبيد الآجري لأبي داود\" ١/ ٤٣٣، \"الثقات\" لابن حبان ٥/ ٢٦٧، \"تاريخ أسماء الثقات\" لابن شاهين (ص ١٥٦)، \"الكاشف\" للذهبي (٣٩٩٤)، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٠٣، \"تقريب التهذيب\" لابن حجر (٤٨٢٩).\n(٧) رواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٤ (١٧١٤٨) والطبري في \"جامع البيان\" ٢/ ٥٤٦ والدراقطني في \"السنن\" ٣/ ٢٨٠.","vol":"6","page":333},{"text":"العراق (١)، ولا يرون للولي سبيلًا على شيء من صداقها إلا بإذنها ثيبًا كانت أو بكرًا، قالوا: لإجماع الجميع على أن ولي المرأة لو أبرأ زوجها من مهرها قبل الطلاق أنه (٢) لا يجوز، فكذلك إبراؤه وعفوه بعد الطلاق أنه لا يجوز. ولإجماعهم أيضًا على أنه لو وهب وليها من مالها لزوجها درهمًا بعد (٣) البينونة بغير إذنها لم يكن له ذلك، وكانت تلك الهبة باطلة، والمهر مال (٤) من أموالها، فوجب أن يكون حكمه كحكم (٥) سائر أموالها (٦). ولإجماعهم أن (٧) من الأولياء من لا يجوز عفوه عليها بالإجماع، (وهم: بنو العم، وبنو الإخوة) (٨)، ولم يفرق الله تعالى في هذِه (٩) الآية (١٠).\n_________\n(١) \"مختصر اختلاف العلماء\" للطحاوي (ص ١٨٦)، \"أحكام القرآن\" للجصاص ١/ ٤٣٩، \"إيجاز البيان عن معاني القرآن\" لبيان الحق النيسابوري ١/ ١٤٤.\nوانظر \"الأم\" للشافعي ٥/ ٨٠، \"الإشراف على مذاهب أهل العلم\" لابن المنذر ٣/ ٤٨.\n(٢) ساقطة من (ش)، (ح).\n(٣) قبلها في (أ): من.\n(٤) في (ز): فكذلك المهر لأنه مال.\n(٥) في (ح): حكم. وفي (ش): حكمها حكم.\n(٦) \"جامع البيان\" للطبري ٢/ ٥٤٩ \"أحكام القرآن\" للجصاص ١/ ٤٤٠ \"تأويلات أهل السنة\" لأبي منصور الماتريدي ١/ ٥٥٣.\n(٧) ساقطة من (ش).\n(٨) في (ش)، (ح): وهو بنو الإخوة وبنو الأعمام.\n(٩) ساقطة من (ح).\n(١٠) \"جامع البيان\" للطبري ٢/ ٥٥٠ - ٥٥١.","vol":"6","page":334},{"text":"[٥٤٢] أخبرنا أبو (١) عبد الله النصيري (٢)، قال: أنا أبو العباس الماسرجسي (٣)، قال: نا شيبان بن فروخ (٤)، (قال: نا جرير بن حازم) (٥) قال: نا عيسى بن عاصم (٦) قال: سمعت شريحًا (٧)\n_________\n(١) ساقطة من (ش).\n(٢) في (ش)، (أ): النصري. وفي (ح): النضيري.\nوهو: محمد بن أحمد بن علي بن نصير بن عبد الله النصيري أبو عبد الله النيسابوري.\nقال الحاكم: وليس الحديث من شأن الشيخ. وقال السمعاني: المعدل، من أكابر الشهود، ومتوسط التجار. خرج له أبو بكر البغدادي فوائده لخروجه إلى الحج. توفي في محرم سنة (٣٨٩ هـ).\n\"سؤالات مسعود السجزي للحاكم\" (ص ٧١)، \"تاريخ بغداد\" للخطيب ١/ ٣٢١، \"الأنساب\" للسمعاني ٥/ ٤٩٩ - ٥٠٠، \"اللباب في تهذيب الأنساب\" لابن الأثير ٣/ ٣١٣، \"تاريخ الإسلام\" للذهبي ٢٧/ ١٨٧.\n(٣) أحمد بن محمد بن الحسين بن عيسى الماسرجسي أبو العباس النيسابوري.\nقال الذهبي: العالم، الثقة، وكان من وجوه البلد، وعلمائهم. توفي في صفر سنة (٣١٣ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٤/ ٤٠٥، \"تاريخ الإسلام\" للذهبي ٢٣/ ٤٤٦، \"العبر في خبر من غبر\" للذهبي ١/ ٤٦٦، \"شذرات الذهب\" لابن العماد الحنبلي ٤/ ٦٥.\n(٤) شيبان بن فروخ، صدوق.\n(٥) ساقطة من (ش)، وفي (ز): خازم.\nوهو: جرير بن حازم بن زيد بن عبد الله الأزدي أبو النضر البصري، ثقة.\n(٦) عيسى بن عاصم الأسدي الكوفي. ثقة. من السادسة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٨٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٦٠، \"تقريب التهذيب\" لابن حجر (٥٣٠٢).\n(٧) شريح بن الحارث القاضي، ثقة.","vol":"6","page":335},{"text":"يحدث قال: سألني علي بن أبي طالب (١) -﵇- عن الذي بيده عقدة النكاح؟ فقلت (له: هو) (٢): ولي المرأة، فقال: لا، بل هو الزوج (٣).\nوروي أن رجلًا زوج أخته، فطلقها زوجها قبل أن يدخل بها (٤)، فعفا أخوها عن المهر، فأجازه (٥) شريح، (ثم قال) (٦): أنا أعفو عن نساء بني مرة. فقال الشعبي: لا والله، ما قضى شريح قضاء (٧) أردأ ولا هو أحمق فيه منه أن يجيز عفو الأخ.\n_________\n(١) من: (أ).\n(٢) من: (أ).\n(٣) [٥٤٢] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وقد روي من طرق صحيحة عن جرير بن حازم.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٥٤٣، ٥٤٥ من طريق ابن علية و٢/ ٥٤٥ من طريق إبراهيم. ووكيع في \"أخبار القضاة\" ٢/ ١٩٥ من طريق عبد الله بن المبارك. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥ (٢٣٦٠) من طريق أبي داود الطيالسي. ورواه الدارقطني في \"السنن\" ٣/ ٢٧٨ من طريق أبي نعيم. ورواه النحاس في \"معاني القرآن الكريم\" ١/ ٢٣٣ والبيهقي في \"السنن الكبرى\" ٧/ ٢٥١ كلاهما من طريق عبيد الله بن عبد المجيد. ورواه ابن حزم في \"المحلي\" ٩/ ٥١٢ من طريق حجاج بن منهال كلهم عن جرير بن حازم به.\n(٤) في (س): عليها.\n(٥) في (ش): فأجاز.\n(٦) في (أ): فقال.\n(٧) ساقطة من (ش).","vol":"6","page":336},{"text":"قال: فرجع بعد (١) شريح عن قوله، وقال: هو الزوج (٢).\n[٥٤٣] و(أخبرنا (٣) عبد الله بن حامد (٤)، قال: أنا (٥) الحسن بن يعقوب (٦)، قال: نا أحمد بن الخليل (٧)، قال: نا أبو\n_________\n(١) ساقطة من (أ).\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٥٤٣، ٥٤٤ ووكيع في \"أخبار القضاة\" ٢/ ٢٦٢ نحوه دون ذكر قول الشعبي. ورواه سعيد بن منصور في \"السنن\" ٣/ ٨٨٩ - ٨٩١ (٣٩٠، ٣٩١) ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٢٥١ نحوه لكن عندهما أن الشعبي قال: والله ما قضى شريح قضاء قط كان أحمق منه حين ترك قوله الأول وأخذ بهذا.\n(٣) في (ح): أخبرنا.\n(٤) عبد الله بن حامد الأصبهاني، عالم، فقيه، لم يذكر بجرح ولا تعديل.\n(٥) في (ز): ثنا.\n(٦) الحسن بن يعقوب بن يوسف أبو الفضل البخاري ثم النيسابوري.\nقال الحاكم: العدل، كان أبوه وهو من ذوي اليسار والثروة، فأنفق الأموال على العلماء والصالحين. وقال الذهبي: الشيخ الصدوق.\nتوفي سنة (٣٤٢ هـ).\n\"سير أعلام النبلاء\" للذهبي ١٥/ ٤٣٣، \"تاريخ الإسلام\" للذهبي ٢٥/ ٢٦٢، \"العبر في خبر من غبر\" للذهبي ٢/ ٦٤.\n(٧) أحمد بن الخليل بن ثابت أبو جعفر البرجلاني البغدادي.\nقال الخطيب والسمعاني: ثقة. وقال الذهبي: العالم، الثقة. وقال ابن حجر: صدوق. توفي في ربيع الأول سنة (٢٧٧ هـ).\n\"تاريخ بغداد\" للخطيب ٤/ ١٣٣، \"الأنساب\" للسمعاني ١/ ٣١٠، \"تهذيب الكمال\" للمزي ١/ ٣٠٥، \"سير أعلام النبلاء\" للذهبي ١٣/ ٢٦٩، \"تهذيب التهذيب\" لابن حجر ١/ ٢٢، \"خلاصة تهذيب الكمال\" للخزرجي (ص ٦)، \"تقريب التهذيب\" لابن حجر (٣٣).","vol":"6","page":337},{"text":"النضر) (١) قال: نا المسعودي (٢) عن القاسم (٣) قال: إن كان أشياخ الكوفة ليأتون شريحًا، فيخاصمونه في قوله ﴿الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ﴾ حتى يجثو على ركبتيه، فيقول شريح: إنه الزوج (٤).\n_________\n(١) ما بين القوسين ساقط من: (أ).\nوهو: هاشم بن القاسم بن مسلم بن مقسم الليثي أبو النضر البغدادي.\nثقة، ثبت. ولد سنة (١٣٤ هـ)، وتوفي سنة (٢٠٧ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٠٥، \"تهذيب الكمال\" للمزي ٣٠/ ١٣٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٦٠، \"تقريب التهذيب\" لابن حجر (٧٢٥٦).\n(٢) عبد الرحمن بن عبد الله المسعودي، ثقة في روايته عن القاسم بن عبد الرحمن.\n(٣) القاسم بن عبد الرحمن، ثقة.\n(٤) [٥٤٣] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وأبو النضر روى عن المسعودي بعد اختلاطه.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٥٤٨ عن سفيان بن وكيع بن الجراح عن أبيه.\nورواه وكيع في \"أخبار القضاة\" ٢/ ٢٩٢ عن علي بن عبد العزيز الوراق قال: حدثنا أبو نعيم كلاهما عن المسعودي به.\nووكيع وأبو نعيم ممن سمع من المسعودي قبل اختلاطه لكن إسناد الطبري ضعيف؛ لضعف شيخه سفيان بن وكيع. وأما إسناد محمد بن خلف المعروف بوكيع صحيح وعلي بن عبد العزيز هو البغوي، ثقة.\nوقد روى عبد الرزاق في \"مصنفه\" ٦/ ٢٨٤ (١٠٨٥٩) وابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٤ (١٧١٥١، ١٧١٥٢)، ووكيع في \"أخبار القضاة\" ٢/ ٢٤٨، ٢٧٠، ٢٧٩، ٢٨٤، ٣١٦، ٣٢٨، ٣٤٣، والطبري في \"جامع البيان\" ٢/ ٥٤٦، ٥٤٧. والدارقطني في \"السنن\" ٣/ ٢٨١ والبيهقي في \"السنن الكبرى\" ٧/ ٢٥١ - ٢٥٢.\nكلهم من طرق عن شريح أنه قال: الذي بيده عقدة النكاح: الزوج.","vol":"6","page":338},{"text":"وروى شعبة (١) عن أبي بشر (٢) عن سعيد بن جبير (٣) قال: هو الزوج، قال (٤): وقال طاوس ومجاهد: هو الولي. فكلمتهما (٥) في ذلك، فرجعا عن قولهما، وتابعا سعيدًا، وقالا (٦): هو الزوج يعفو (٧). وروى عمرو (٨) بن شعيب مرسلًا عن (٩) النبي -ﷺ- (أنه (١٠)\n_________\n(١) كذا في (ش)، (ح)، (أ). في (س)، (ز): سعيد.\n(٢) جعفر بن إياس، وهو: ابن أبي وحشية اليشكري أبو بشر البصري الواسطي. ثقة، من أثبت الناس في سعيد بن جبير، وضعفه شعبة في حبيب بن سالم، وفي مجاهد. توفي سنة (١٢٥ هـ)، وقيل غير ذلك.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٧٣، \"الكاشف\" للذهبي (٧٨١)، \"تهذيب التهذيب\" لابن حجر ١/ ٣٠١، \"تقريب التهذيب\" لابن حجر (٩٣٠)، \"هدي الساري\" لابن حجر (ص ٣٩٥).\n(٣) سعيد بن جبير الأسدي الكوفي. ثقة، ثبت، فقيه.\n(٤) ساقطة من (أ).\n(٥) في (أ): وكلمهما.\n(٦) في (ح)، (أ): وقال.\n(٧) ساقطة من (ش)، (أ).\nرواه ابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٤ (١٧١٤٦) والطبري في \"جامع البيان\" ٢/ ٥٤٣، ٥٤٨ من طريق أبي خالد الأحمر. ورواه الطبري في \"جامع البيان\" ٢/ ٥٤٨ مختصرًا من طريق محمد بن جعفر، كلاهما عن شعبة به.\nورواه سعيد بن منصور في \"السنن\" ٣/ ٨٨٧ (٣٨٨) والبيهقي في \"السنن الكبرى\" ٧/ ٢٥١ وابن حزم في \"المحلي\" ٩/ ٥١٢ من طريق أبي عوانة. ورواه الطبري في \"جامع البيان\" ٢/ ٥٤٨ من طريق هشيم، كلاهما عن أبي بشر به.\n(٨) كذا في (ح)، (ز)، (أ). في (س): عمرة. وفي (ش): عمر.\n(٩) في (ش): إلى. وفي (ح)، (أ): أن.\n(١٠) ساقطة من (ز)، (ح)، (أ).","vol":"6","page":339},{"text":"قال) (١): \"الذي بيده عقدة النكاح هو (٢) الزوج يعفو\" (٣).\n﴿أَوْ يَعْفُوَ﴾ (٤) فيعطي الصداق كاملًا. وروى عبد الرزاق (عن معمر) (٥)، عن صالح (٦) بن كيسان:\n_________\n(١) ساقطة من (ش).\n(٢) ساقطة من (ش)، (ح)، (أ).\n(٣) ساقطة من (أ).\nرواه الطبري في \"جامع البيان\" ٢/ ٥٤٨ من طريق ابن لهيعة عن عمرو بن شعيب أن رسول الله -ﷺ-. . فذكره مرسلًا.\nورواه الطبراني في \"المعجم الأوسط\" ٦/ ٢٦٢ (٦٣٥٩)، والدارقطني في \"السنن\" ٣/ ٢٧٩، وعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٨٩ لابن مردويه، وعلقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٥ (٢٣٥٩) والبيهقي في \"السنن الكبرى\" ٧/ ٢٥١، كلهم من طريق ابن لهيعة، عن عمرو بن شعيب، عن أبيه، عن جده، عن النبي -ﷺ- به.\nقال الطبراني في \"المعجم الأوسط\" ٦/ ٢٦٢: لم يرو هذا الحديث عن عمرو بن شعيب، عن أبيه، عن جده إلا ابن لهيعة، ولا يروى عن رسول الله -ﷺ- إلا بهذا الإسناد.\nوقال البيهقي في \"السنن الكبرى\" ٧/ ٢٥٢: وهذا غير محفوظ، وابن لهيعة غير محتج به.\nوقال الهيثمي في \"مجمع الزوائد\" ٦/ ٣٢٠: وفيه ابن لهيعة، وفيه ضعف.\n(٤) في (ش)، (ح)، (أ) زيادة: يعني.\n(٥) ساقطة من (ش).\n(٦) ساقطة من (أ).\nصالح بن كيسان أبو محمد أو أبو الحارث المدني.\nثقة، ثبت، فقيه، وكان مؤدب ولد عمر بن عبد العزيز. توفي بعد (١٤٠ هـ). قال الذهبي: وقد عاش نيفًا وثمانين سنة. =","vol":"6","page":340},{"text":"أن جبير بن مطعم (١) تزوج امرأة، ثم طلقها قبل أن يبني (٢) بها، فأكمل لها (٣) الصداق، وقال: أنا أحق بالعفو، وتأول قوله: ﴿أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ﴾ (٤).\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤١٠، \"سير أعلام النبلاء\" للذهبي ٥/ ٤٥٤، \"جامع التحصيل\" للعلائي (ص ١٩٨)، \"تهذيب التهذيب\" لابن حجر ٢/ ١٩٨، \"تقريب التهذيب\" لابن حجر (٢٨٨٤).\n(١) جبير بن مطعم بن عدي بن نوفل بن عبد مناف النوفلي القرشي أبو عدي، ويقال غير ذلك.\nكان من أكابر قريش، وعلماء النسب، قدم على النبي -ﷺ- في فداء أسارى بدر، وأسلم بين الحديبية، والفتح، وقيل: في الفتح. توفي سنة (٥٧ هـ)، أو (٥٨ هـ)، أو (٥٩ هـ).\n\"المعجم الكبير\" للطبراني ٢/ ١١٢، \"الاستيعاب\" لابن عبد البر ١/ ٣٠٣، \"أسد الغابة\" لابن الأثير ١/ ٣٢٣، \"الإصابة\" لابن حجر ١/ ٢٣٥.\n(٢) في (ش): يبتني.\n(٣) ساقطة من (ح).\n(٤) رواه عبد الرزاق في \"مصنفه\" ٦/ ٢٨٤ (١٠٨٦٢) وفيه: نافع بن جبير. وهو الصواب؛ لأن صالح بن كيسان يروي عن نافع بن جبير بن مطعم. انظر \"تهذيب الكمال\" للمزي ١٣/ ٧٩، وصالح لم يدرك جبيرًا.\nوقد روى ابن أبي شيبة في \"مصنفه\" ٦/ ٢٠٣ (١٧١٤١) عن ابن إدريس، عن محمد بن حرب أن نافع بن جبير طلق امرأته، فذكره بنحوه.\nوقد ذكر الجصاص في \"أحكام القرآن\" ١/ ٤٣٩، والدارقطني في \"السنن\" ٣/ ٢٨١، والبيهقي في \"السنن الكبرى\" ٧/ ٢٥١ عن نافع بن جبير أنه قال: الذي بيده عقدة النكاح الزوج.\nورواه الطبري في \"جامع البيان\" ٥/ ١٥٢ عن الحسن بن يحيى، عن عبد الرزاق به، وفيه: جبير بن مطعم. وانظر ما علقه الشيخ أحمد شاكر في الحاشية. =","vol":"6","page":341},{"text":"فيكون وجه الآية (١) على هذا (٢) التأويل: الذي بيده عقدة نكاح (٣) نفسه في كل حال قبل الطلاق وبعده، فلما أدخل الألف واللام حذف الهاء، كقوله تعالى: ﴿فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى (٤١)﴾ (٤) يعني: مأواه. وقال النابغة (٥):\nلهم شِيمةُ لم يُعْطِها الله غيرهم ... من الناس والأحلام غير عوازِبِ (٦)\nيعني: وأحلامهم. فكذلك قوله (٧): ﴿عُقْدَةَ النِّكَاحِ﴾ بمعنى\n_________\n= وقد روى الشافعي في \"الأم\" ٥/ ٨٠، والطبري في \"جامع البيان\" ٢/ ٥٤٦، والدارقطني في \"السنن\" ٣/ ٢٨٠ من طريق محمد بن جبير.\nورواه الطبري في \"جامع البيان\" ٢/ ٥٤٦ من طريق نافع.\nورواه الدارقطني في \"السنن\" ٣/ ٢٧٨ - ٢٧٩ والبيهقي في \"السنن الكبرى\" ٧/ ٢٥١ من طريق يحيى بن عبد الرحمن بن حاطب وأبي سلمة، كلهم عن جبير ابن مطعم أنه طلق امرأته ... فذكروه بنحوه.\n(١) ساقطة من (ش).\n(٢) في (أ): ذلك.\n(٣) في (ش)، (أ): النكاح.\n(٤) النازعات: ٤١.\n(٥) هو الذبياني والبيت في \"ديوانه\" (ص ١٦)، وانظر \"جامع البيان\" للطبري ٢/ ٥٥٠ وفيه: من الجود ...\nوعزب عني فلان يَعْزُب وَيعْزِب عُزُوبًا: غاب وبعد. \"لسان العرب\" لابن منظور ٩/ ١٨٣ (عزب).\n(٦) في (أ) زيادة:\nمخافتهم ذات الإله ودينهم ... قديم فما يرجون غير العواقب\n(٧) ساقطة من (أ).","vol":"6","page":342},{"text":"عقدة نكاحه.\n﴿وَأَنْ تَعْفُوا أَقْرَبُ لِلتَّقْوَى﴾ (١) قال سيبويه: موضعه (٢) رفع بالابتداء، أي: والعفو أقرب للتقوى (٣) اللام بمعنى إلى، أي: إلى التقوى (٤). (والخطاب هاهنا (٥) للرجال والنساء (٦)، لأن المذكر والمؤنث إذا اجتمعا غلب المذكر (٧)، ومعناه: عفو بعضكم (٨) عن بعض أقرب إلى التقوى) (٩)، لأن هذا (١٠) العفو ندب، فإذا سارع\n_________\n(١) في هامش (ز): خطاب للرجال والنساء.\n(٢) في (أ): موضع أن.\n(٣) قال سيبويه في \"الكتاب\" ٣/ ١٥٣ في باب أن التي تكون والفعل بمنزلة المصدر: ومثل ذلك قوله ﵎: ﴿وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ﴾ يعني: الصومُ خير لكم. وانظر \"المدخل لعلم تفسير كتاب الله\" للحدادي (ص ٤٩٣)، \"الأمالي\" لابن الشجري ٣/ ١٥٢، \"معالم التنزيل\" للبغوي ١/ ٢٨٧، \"الدر المصون\" للسمين الحلبي ٢/ ٤٩٥ حيث ذكروا هذا التفسير دون نسبة لأحد.\n(٤) قال السمين الحلبي في \"الدر المصون\" ٢/ ٤٩٦: وهذا مذهب الكوفيين، أعني: التجوز في الحروف، ومعنى اللام وإلي في هذا الموضع يتقاربان. وانظر اعتراض أبو البقاء العكبري على رأي المصنف وغيره في \"إملاء ما من به الرحمن\" ١/ ١٠٠.\n(٥) ساقطة من (أ).\n(٦) في (أ): في النساء.\n(٧) في (أ): الذكر.\n(٨) في (أ): بعضهم.\n(٩) ما بين القوسين زيادة من (ش)، (ح)، (أ)، وإلى التقوى: ليست في (أ).\n(١٠) ساقطة من (ش).","vol":"6","page":343},{"text":"إليه، وأتى به كان معلومًا أنه لما كان فرضًا (١) أشد (٢) استعمالًا، ولما نُهي (٣) عنه أشد تجنبًا. وقرأ الشعبي: (وأن يعفو) بالياء (٤)، جعله خبرًا عن الذي بيده عقدة النكاح.\nقوله (٥) ﴿وَلَا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ﴾ قرأ علي بن أبي طالب، وأبو داود النخعي (٦): (ولا تناسوا الفضل) (٧) من المفاعلة بين اثنين، كقوله ﴿وَلَا تَنَابَزُوا بِالْأَلْقَابِ﴾ (٨). وقرأ يحيى بن يعمر (٩): (ولا تنسوا\n_________\n(١) عليها طمس في (س).\n(٢) في (ز): اشتد. وفي (أ): كان أشد.\n(٣) في (ش): نَهَى.\n(٤) عزاها إليه الكرماني في \"شواذ القراءة\" (٤١ ب)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٠٨ وأبو حيان في \"البحر المحيط\" ٢/ ٢٤٧، والسمين الحلبي في \"الدر المصون\" ٢/ ٤٩٦.\n(٥) من (ش).\n(٦) سليمان بن عمرو بن عبد الله بن وهب النخعي أبو داود الكوفى.\nقال ابن عدي: اجتمعوا على أنه يضع الحديث. وقال الحاكم: لست أشك في وضعه للحديث على تقشفه وكثرة عبادته.\n\"الكامل\" لابن عدي ٣/ ٢٤٩ \"ديوان الضعفاء\" للذهبي ١/ ٣٥٤، \"لسان الميزان\" لابن حجر ٣/ ٩٧.\n(٧) في (ش) زيادة: بينكم.\nعزاها ابن جني في \"المحتسب\" ١/ ١٢٧ وابن خالويه في \"مختصر فى شواذ القرآن\" (ص ٢٢) والكرماني في \"شواذ القراءة\" (٤١ ب) لعلي.\n(٨) الحجرات: ١١.\n(٩) يحيى بن يعمر العدواني أبو سليمان -وقيل غير ذلك- البصري.\nنزيل مرو، وقاضيها. ثقة، فصيح، وكان يرسل. قال هارون بن موسى: أول من =","vol":"6","page":344},{"text":"الفضل بينكم) بكسر الواو (١). وقرأ الباقون: ﴿وَلَا تَنْسَوُا الْفَضْلَ﴾ (٢) بضم الواو. ومعنى الفضل إتمام الرجل الصداق، أو ترك المرأة النصف، حث الله تعالى الزوج والمرأة على الفضل والإحسان، وأمرهما جميعًا أن يستبقا إلى العفو ﴿إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ﴾.\n* * *\n_________\n= نقط المصاحف يحيى بن يعمر. قال خليفة بن خياط: توفي قبل سنة (٩٠ هـ). وقال القفطي وابن الأثير: توفي سنة (٢٩ هـ). قال ابن حجر: وفيه نظر.\n\"تاريخ خليفة بن خياط\" (ص ٣٠٣)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٩٦ \"إنباه الرواة\" للقفطي ٤/ ١٨، \"الكامل في التاريخ\" لابن الأثير ٤/ ٣٠٨، \"جامع التحصيل\" للعلائي (ص ٢٩٩)، \"غاية النهاية\" لابن الجزري ٢/ ٣٨١، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٠١، \"تقريب التهذيب\" لابن حجر (٧٦٧٨).\n(١) عزاها له القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٠٨، وأبو حيان في \"البحر المحيط\" ٢/ ٢٤٧، والسمين الحلبي في \"الدر المصون\" ٢/ ٤٩٧، وذكرها دون نسبة سيبويه في \"الكتاب\" ٤/ ١٥٥، والأخفش في \"معاني القرآن\" ١/ ٣٧٤ والزمخشري في \"الكشاف\" ١/ ٢٨٦.\n(٢) في (ش)، (أ) زيادة: بينكم.","vol":"6","page":345},{"text":"<span data-type=\"title\" id=toc-610>٢٣٨ </span>- (قوله -﷿- (١) ﴿حَافِظُوا عَلَى الصَّلَوَاتِ﴾\nأي واظبوا، وداوموا (٢) على الصلوات المكتوبات بمواقيتها وحدودها (٣)، وركوعها، وسجودها، وقعودها، وجميع ما يجب فيها من حقوقها. وكل صلاة في القرآن مقرونة بالمحافظة، فالمراد بها الصلوات الخمس.\nثم خَصَّ الصلاة الوسطي من بينها بالمحافظة عليها؛ دلالة على فضلها، كقوله تعالى: ﴿مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ﴾ (٤) وهما من جملة الملائكة، وقوله تعالى: ﴿فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ﴾ (٥) أخرجهما (٦) من الجملة (٧) بالواو الدالة (٨) على التخصيص، والتفضيل (٩)، فكذلك قوله: ﴿وَالصَّلَاةِ الْوُسْطَى﴾.\n_________\n(١) ساقطة من (ش).\n(٢) في (ز): وداموا.\n(٣) من (ش).\n(٤) البقرة: ٩٨.\n(٥) الرحمن: ٦٨.\n(٦) في (أ): أفردهما. وفي (ش)، (ح) زيادة: بالذكر.\n(٧) في (ش): جملة.\n(٨) في (ح): والدالة. وفي (أ): للدلالة.\n(٩) \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٤٠)، \"معاني القرآن\" للزجاج ١/ ٣٢٠، \"إملاء ما من به الرحمن\" ١/ ١٠٠.","vol":"6","page":346},{"text":"وقرأت عائشة: (والصلاةَ الوسطي) بالنصب على الإغراء (١). وقرأ قالون عن نافع: (الوصطي) (٢) بالصاد لمجاورة الطاء؛ لأنهما من حيز (٣) واحد، وهما لغتان: كالصراط والسراط، والصُّدْغ (٤) والسُّدْغ، والبُصاق (٥) والبُساق، والصوق والسوق (٦) والصندوق والسندوق، والصقْر والسقْر (٧).\n_________\n(١) عزاها له الزمخشري في \"الكشاف\" ١/ ٢٨٦، وأبو حيان في \"البحر المحيط\" ٢/ ٢٥١ والسمين الحلبي في \"الدر المصون\" ٢/ ٤٩٩.\n(٢) عزاها له القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٠٩، وأبو حيان في \"البحر المحيط\" ٢/ ٢٥١ وصدره بلفظ: وروي عن قالون.\nقال ابن مجاهد في \"السبعة\" (ص ١٨٥ - ١٨٦): وقال الحلواني عن قالون عن نافع: لا تبالي كيف قرأت: ﴿بَسْطَةً﴾ و﴿يَبْسُطُ﴾ بالصاد أو بالسين. وقال ابن مهران في \"المبسوط في القراءات العشر\" (ص ١٣٢): وروى أبو نشيط عن قالون عن نافع: ﴿لَئِنْ بَسَطْتَ﴾، ﴿مَا أَنَا بِبَاسِطٍ﴾، ﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾، ﴿مِنْ أَوْسَطِ مَا تُطْعِمُونَ﴾ بالصاد فيها.\n(٣) في (ز): جنس.\n(٤) الصدغ: ما انحدر من الرأس إلى مركب اللحيين. \"لسان العرب\" لابن منظور ٧/ ٣٠٤ (صدغ).\n(٥) في (ح) زيادة: البزاق.\n(٦) في جميع النسخ: اللصوق واللسوق.\nقال قطرب: إذا كان بعد السين في نفس الكلمة طاء، أو قاف، أو خاء، أو غين، فلك أن تقلبها صادًا.\n(٧) انظر: \"إعراب القرآن\" للنحاس ١/ ١٧٤، وفي \"لسان العرب\" لابن منظور ٧/ ٣٠٥: قال قطرب: إن قومًا من بني تميم يقال لهم: بلعنبر. . فذكره.","vol":"6","page":347},{"text":"والوسطي تأنيث الأوسط، ووَسَط الشيء: خيره، وأعدله (١)، لأن خير الأمور أوسطها (٢)، قال الله -﷿-: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا﴾ (٣) أي: خيارًا عدلًا، وقال تعالى: ﴿قَالَ أَوْسَطُهُمْ﴾ (٤) أي: خيرهم (٥)، وأفضلهم (٦).\nوقال أعرابي يمدح النبي -ﷺ- (٧):\nيا أوسط (٨) الناس طُرًّا في مفاخرهم ... وأكرم الناس أمًّا بَرًّة وأبًا\nواختلف العلماء في الصلاة الوسطي ما هي، فقال سعيد بن المسيب: كان أصحاب رسول الله -ﷺ- فيها هكذا في الاختلاف، وشبَّك بين أصابعه (٩).\n_________\n(١) في (ش): وعدله.\n(٢) في (ش)، (ح): أوساطها.\n(٣) البقرة: ١٤٣.\n(٤) القلم: ٢٨.\n(٥) في (أ): خيرتهم.\n(٦) \"جامع البيان\" للطبري ٢/ ٦ \"معاني القرآن\" للزجاج ١/ ٢١٩ \"غريب القرآن\" للسجستاني (ص ٨٣، ٤٧٩) \"تهذيب اللغة\" للأزهري ١٣/ ٢٦ (وسط).\n(٧) لم أهتد إلى قائله، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٠٩، وأبو حيان في \"البحر المحيط\" ٥/ ٢٤٨، والسمين الحلبي في \"الدر المصون\" ٢/ ٤٩٩.\n(٨) كذا في (ش)، (ح)، (ز). وفي (س): وسط. وفي (أ): واسط.\n(٩) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٦.\nوقال ابن حجر في \"فتح الباري\" ٨/ ١٩٧: إسناده صحيح.","vol":"6","page":348},{"text":"فقال قوم: هي صلاة (١) الفجر، وهو (٢) قول معاذ وعمر (٣)، وابن عباس (٤)، وابن عمر (٥)،\n_________\n(١) ساقطة من (أ).\n(٢) في (ح)، (أ): وهي.\n(٣) ذكره عنهما البَغَوِيّ في \"معالم التنزيل\" ١/ ٢٨٧، وابن الجوزي في \"زاد المسير\" ١/ ٢٨٣، والدمياطي في \"كشف المغطى في تبيين الصلاة الوسطي\" (ص ١٢٣).\n(٤) رواه مالك في \"الموطأ\" صلاة الجماعة، باب الصلاة الوسطي ١/ ١٣٩ بلاغًا. ورواه موصولًا سعيد بن منصور في \"السنن\" ٣/ ٩١٥ (٤٠٢)، والطبري في \"جامع البيان\" ٢/ ٥٦٤، ٥٦٥، والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٠، والبيهقي في \"السنن الكبرى\" ١/ ٤٦١، وعزاه ابن عبد البر في \"التمهيد\" ٤/ ٢٨٤ لإسماعيل القاضي، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٣٥ لعبد بن حميد. وذكره التِّرْمِذِيّ كتاب الصلاة، باب: ما جاء في صلاة الوسطي، بعد حديث رقم (١٨٢)، وقال: هو أحد قولي ابن عباس. وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٨ وقال إسماعيل القاضي: الرواية عن ابن عباس في ذلك صحيحة. انظر: \"التمهيد\" ٤/ ٢٨٥، وستأتي رواية أبي العالية وأبي رجاء عنه. وقد روى سعيد بن منصور في \"السنن\" ٣/ ٩١٧ (٤٠٣) وأبو عبيد في \"فضائل القرآن\" (ص ٩٣) وابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٢ (٨٦٨٩)، والطبري في \"جامع البيان\" ٢/ ٥٥٧ عن ابن عباس أنَّه قال: إنها العصر.\n(٥) رواه سعيد بن منصور في \"السنن\" ٣/ ٩١٠ - ٩١١ (٣٩٧، ٣٩٨)، وابن أبي شيبة في \"مصنفه\" ٣/ ٥٠٥ (٨٧٠٩)، والبيهقي في \"السنن الكبرى\" ١/ ٤٦٢ وعزاه ابن عبد البر في \"التمهيد\" ٤/ ٢٨٤ لإسماعيل القاضي، وعزاه ابن حجر في \"المطالب العالية\" ١/ ٢٤٩ (٥٩٠) لمسدد في \"مسنده\"، وذكره التِّرْمِذِيّ كتاب الصلاة، باب: ما جاء في صلاة الوسطي بعد حديث رقم (١٨٢).\nوقد روى الطحاوي في \"شرح معاني الآثار\" ١/ ١٧٠، وابن حزم في \"المحلى\" ٤/ ٢٥٩ عن ابن عمر أنها العصر. قال البيهقي في \"السنن الكبرى\" ١/ ١٤٦ وهو يذكر من قال أنها العصر: وإحدى الروايتين عن ابن عمر.","vol":"6","page":349},{"text":"وجابر بن عبد الله (١)، وعطاء (٢)، وعكرمة، والربيع (٣)، ومجاهد (٤)، وعبد الله بن شداد بن الهاد (٥).\n[٥٤٤] أخبرنا أبو أَحْمد (٦) محمَّد بن أَحْمد (بن محمَّد) (٧) بن شاذان الرَّازيّ (٨)، قال: أنا أبو محمَّد عبد الرَّحْمَن بن أبي حاتم الرَّازيّ (٩)، (قال: نا) (١٠) أبو سعيد الأَشَج (١١)، قال: نا زيد بن حباب (١٢)،\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٥.\n(٢) رواه عبد الرَّزّاق في \"مصنفه\" ١/ ٥٧٩ - (٢٢٠٥)، وابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٣ (٨٦٩٦)، والطبري في \"جامع البيان\" ٢/ ٥٦٦.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٦ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٨.\n(٤) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٤ (٨٧٠٢) والطبري في \"جامع البيان\" ٢/ ٥٦٦ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٨ وابن المنذر في \"الأوسط\" ٢/ ٣٦٧.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٦ وذكره ابن المنذر في \"الأوسط\" ٢/ ٣٦٧. وقد روى سعيد بن منصور في \"السنن\" ٣/ ٩١٢ (٤٠٠) عنه أنَّه قال: إنها العصر.\n(٦) كذا في (ش)، (ح) وهو الصواب. انظر \"الكشف والبيان\" -القسم الأول- ١/ ٣٢٦ (٦١) وفي (س)، (ز)، (أ): أبو عبد الله.\n(٧) ساقطة من (ش).\n(٨) محمَّد بن أَحْمد بن محمَّد بن أَحْمد بن شاذان الصيدلاني، ديِّن، ثِقَة، مشهور.\n(٩) عبد الرَّحْمَن بن أبي حاتم الرَّازيّ، ثِقَة حافظ.\n(١٠) ساقطة من (ش).\n(١١) عبد الله بن سعيد بن حصين الكندي، أبو سعيد الأَشَج الكُوفيّ، ثِقَة.\n(١٢) زيد بن حباب بن الريان، وقيل: رومان العكلي، أبو الحسين الكُوفيّ.\nقال يحيى بن معين، وابن المدينيّ، والعجلي، والدارقطني، وابن ماكولا: ثِقَة. =","vol":"6","page":350},{"text":"عن (١) معاوية بن صالح (٢)، عن موسى بن موهب (٣) قال: سمعت أَبا أمامة (٤)، وسئل عن الصلاة الوسطي، فقال (٥): لا أحسبها إلَّا\n_________\n= وذكره ابن شاهين في \"الثِّقات\"، وقال: وثقه عثمان بن أبي شيبة. وذكره ابن حبان في \"الثِّقات\" وقال: يخطئ يعتبر حديثه إذا روى عن المشاهير. وقال يحيى بن معين مرة: ليس به بأس. وقال أبو حاتم: صدوق، صالح الحديث. وقال الإِمام أَحْمد: كان صدوقًا، ولكن كان كثير الخطأ. وقال يحيى بن معين: يقلب حديث الثَّوريّ. وقال ابن عدي: وهو من أثبات مشايخ الكوفة ... إنما له عن الثَّوريّ أحاديث تشبه بعض تلك الأحاديث تستغرب بذلك الإسناده وقال ابن حجر: صدوق يخطئ في حديث الثَّوريّ. تُوفِّي سنة (١٠٣ هـ).\n\"تاريخ يحيى بن معين\" رواية الدَّارميّ (ص ١١٣) \"سؤالات ابن الجنيد\" (ص ١٢١)، \"معرفة الثِّقات\" للعجلي (ص ١٧١)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٦١، \"الثِّقات\" لابن حبان ٨/ ٢٥٠، \"الكامل\" لابن عدي ٣/ ٢٠٩، \"تاريخ أسماء الثِّقات\" لابن شاهين (ص ٩٢)، \"تهذيب التهذيب\" لابن حجر ١/ ٦٦١، \"تقريب التهذيب\" لابن حجر (٢١٢٤).\n(١) في (ح): نا.\n(٢) معاوية بن صالح، صدوق له أوهام.\n(٣) في (ش)، (ح)، (ز): وهب.\nوهو موسى بن يزيد بن موهب الأملوكي أبو عبد الرَّحْمَن الشَّاميّ.\nروى عن أبي أُمامة، وعن أَبيه، روى عنه معاوية بن صالح. وذكره ابن حبان في \"الثِّقات\".\n\"التاريخ الكبير\" للبخاري ٧/ ٢٩٧، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٦٧، \"الكنى والأسماء\" للدولابي ٢/ ٦٩ \"الثِّقات\" لابن حبان ٥/ ٤٠٥.\n(٤) أبو أُمامة البلوي الأَنْصَارِيّ الحارثيّ، صحابي مشهور.\n(٥) في (ح): قال.","vol":"6","page":351},{"text":"صلاة (١) الفجر (٢).\n[٥٤٥] وأخبرنا عبد الله بن حامد (٣)، قال: أنا محمَّد بن الحسين (٤)، قال: نا أَحْمد بن يوسف (٥)، قال: نا عبد الرَّزّاق (٦)، قال: أنا (٧) معمر (٨)، عن ابن طاوس (٩)، عن أَبيه (١٠)، وإسماعيل (١١)\n_________\n(١) ساقطة من (أ).\n(٢) [٥٤٤] الحكم على الإسناد:\nإسناده ضعيف، فيه موسى بن موهب مجهول.\nالتخريج.\nالخبر في \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٤٤٨ (٢٣٧٦) ولكن رواه عن بحر بن نصر قال: حَدَّثَنَا ابن وهب قال: حَدَّثني معاوية به. فلعل ابن أبي حاتم رواه بإسنادين.\nورواه ابن أبي شيبة في \"مصنفه\" ٣/ ٥٨١ (٨٦٨١) عن زيد بن حباب به.\n(٣) عبد الله بن حامد الأَصْبهانِيّ، فقيه، لم يذكر بجرح ولا تعديل.\n(٤) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي (س)، (ز): الحسن.\nوهو: محمَّد بن الحسين بن الحسن القطَّان، ثِقَة، سماعه صحيح.\n(٥) أَحْمد بن يوسف السلمي، حافظ، ثِقَة.\n(٦) عبد الرَّزّاق بن همام، ثِقَة، تغير بعد سنة (٢٠٠ هـ).\n(٧) في (أ): نا.\n(٨) معمر بن راشد، ثِقَة.\n(٩) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي (ز): طارق.\nوهو: عبد الله بن طاوس، ثِقَة.\n(١٠) في (أ): ثنا طاوس. وهو: طاوس بن كيسان، ثِقَة.\n(١١) في (أ): عن إسماعيل.","vol":"6","page":352},{"text":"ابن شروس (١)، عن عكرمة (٢) قال: هي صلاة (٣) الصبح. يعني: الصلاة الوسطي (٤).\n_________\n(١) كذا في جميع النسخ وهو الصواب. وفي (س): سدوس.\nوهو: إسماعيل بن شروس، قال معمر: يضع الحديث.\n(٢) عكرمة مولى ابن عباس، ثِقَة.\n(٣) ساقطة من (ش)، (ح).\n(٤) [٥٤٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا وإسماعيل بن شروس اتهمه تلميذه معمر.\nالتخريج:\nعزاه السيوطي في \"الدر المنثور\" ١/ ٥٣٥ لعبد الرَّزّاق.\nولم أجده في \"المصنف\" لعبد الرَّزّاق لكن روى في ١/ ٥٧٩ (٢٢٠٦) عن معمر، عن ابن طاوس في حديثه: وسطت فكانت بين الليل والنهار.\nوقد روى سعيد بن منصور في \"السنن\" ٣/ ٩١٢ (٣٩٩) ومن طريقه أبو عمرو الداني في \"المكتفى في الوقف والابتدا\" (ص ١٨٨). عن سفيان بن عيينة، عن ابن طاوس، عن أَبيه قال: هي صلاة الصبح. وهذا إسناد صحيح.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٥٣٥ لسفيان بن عيينة.\nوذكره عن طاوس: ابن المنذر في \"الأوسط\" ٢/ ٣٦٧ والبيهقي في \"السنن الكبرى\" ١/ ٤٦٢ وابن عبد البر في \"التمهيد\" ٤/ ٢٨٤.\nوروى الطبري في \"جامع البيان\" ٢/ ٥٦٦ عن ابن حميد قال: حَدَّثَنَا يحيى بن واضح قال: حَدَّثَنَا الحسين بن واقد، عن يزيد النَّحويّ، عن عكرمة قال: صلاة الغداة.\nبإسناده ضعيف، فيه شيخ الطبري محمَّد بن حميد الرَّازيّ ضعيف.\nوذكره عن عكرمة: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٨، وابن المنذر في \"الأوسط\" ٢/ ٣٦٧، والبيهقي في \"السنن الكبرى\" ١/ ٤٦٢.","vol":"6","page":353},{"text":"وهو (١) اختيار (٢) الشَّافعيّ ﵀ (٣). يدل عليه ما روى الرَّبيع عن أبي العالية أنَّه صلى مع أصحاب (رسول الله) (٤) - ﷺ - صلاة الغداة، فلما أن فرغوا قال: قلت لهم: أيتهن الصلاة الوسطى؟ قالوا: التي صليتها قبل (٥).\nولأنها بين صلاتي ليل وصلاتي (٦) نهار. وروى عكرمة عن ابن عباس قال: هي صلاة الصبح، وسطت وكانت بين الليل والنهار، تصلى في سواد من الليل، وبياض من النهار، وهي أكثر الصلاة (٧) تفوت النَّاس (٨).\n_________\n(١) في (أ): وهي.\n(٢) في (ش)، (ح) زيادة: الإِمام أبي عبد الله.\n(٣) \"أحكام القرآن\" للشافعي جمع البيهقي ١/ ٥٩، \"السنن الكبرى\" للبيهقي ١/ ٤٦١، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٣٩٣.\n(٤) في (ز): النَّبِيّ.\n(٥) رواه عبد الرَّزّاق في \"مصنفه\" ١/ ٥٧٩ (٢٢٠٨)، والطبري في \"جامع البيان\" ٢/ ٥٦٥، والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٠ من طرق عن الرَّبيع به. وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٣٥ لعبد بن حميد، وابن الأنباري في \"المصاحف\". ورواه الطبري في \"جامع البيان\" ٢/ ٥٦٥ من طريق أبي المنهال والمهاجر كلاهما عن أبي العالية به بمعناه، وفيه أنَّه سأل عبد الله بن عباس.\n(٦) ساقطة من (ش).\n(٧) في (ز): الصلوات. وفي (أ): صلاة.\n(٨) رواه الطحاوي في \"شرح معاني الآثار\" ١/ ١٧١ وعزاه ابن عبد البر في \"التمهيد\" ٤/ ٢٨٤ لإسماعيل القاضي، كلاهما من طريق ثور بن يزيد عن عكرمة به. وليس عند الطحاوي: وهي أكثر الصلاة تفوت النَّاس.","vol":"6","page":354},{"text":"ولأنها لا تقصر ولا تجمع إلى غيرها، ولأنها بين صلاتين تجمعان. وتصديق هذا التأويل من التنزيل قوله ﷿ دالًّا على التخصيص (في التفضيل) (١) ﴿وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ (٢) يعني تشهده ملائكة الليل وملائكة النهار، وهو مكتوب في ديوان الليل، وديوان النهار.\nودليل آخر من سياق الآية، وهو أنَّه عقبها بقوله: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ يعني: وقوموا لله (٣) فيها قانتين، قالوا: ولا (٤) صلاة مكتوبة فيها قنوت سوى (٥) صلاة الفجر، فعلم بهذا أنها (٦) هي (٧).\nوفيه دليل على ثبوت القنوت. قال أبو رجاء العطاردي: صلى بنا ابن عباس في مسجد البصرة صلاة الغداة، فقنت فيها (٨) قبل الركوع، ورفع يديه، فلما فرغ قال: هذِه الصلاة الوسطى التي أمرنا أن نقوم فيها\n_________\n(١) في (أ): والتفضيل.\n(٢) الإسراء: ٧٨.\n(٣) ساقطة من (ح).\n(٤) في (ح): وليس.\n(٥) في (ش): إلا.\n(٦) في (ش): بأنها. وبهذا ساقطة من (ح)، (أ).\n(٧) \"جامع البيان\" للطبري ٢/ ٥٦٦ - ٥٦٨.\nقال ابن القيم في \"زاد المعاد\" ١/ ٢٧٣: وكان هديه - ﷺ - القنوت في النوازل خاصة، وتركه عند عدمها، ولم يكن يخصه بالفجر؛ بل كان أكثر قنوته فيها؛ لأجل ما شرع فيها من التطويل، ولاتصالها بصلاة الليل.\n(٨) ساقطة من (ح)، وفي (ش): بنا.","vol":"6","page":355},{"text":"لله (١) قانتين (٢). (والدليل عليه أَيضًا:\n[٥٤٦] ما أخبرنا) (٣) أبو عمرو (٤) الفراتي (٥)، قال: أنا (٦) أبو نصر (٧) منصور بن محمَّد (٨)، قال: نا محمَّد بن أَيُّوب (٩)، (قال: نا مسدد بن مسرهد) (١٠)، قال: نا حماد (١١)، عن حنظلة (١٢)، عن\n_________\n(١) من (أ).\n(٢) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٥ (٨٧٠٨)، والطبري في \"جامع البيان\" ٢/ ٥٦٤، ٥٦٥، والبيهقي في \"السنن الكبرى\" ١/ ٤٦١، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٣٥ لابن الأنباري، وعبد بن حميد، وابن المنذر.\nورواه عبد الرَّزّاق في \"مصنفه\" ١/ ٥٧٩ (٢٢٠٧)، وابن أبي شيبة في \"مصنفه\" ٣/ ٥٨١ (٨٦٨٣)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٠ من طريق أبي رجاء عن ابن عباس، مختصرًا.\n(٣) في (أ): وأيضًا من الدليل ما حَدَّثَنَا.\n(٤) في (ح) زيادة: أَحْمد بن أُبي.\n(٥) أَحْمد بن أبي أبو عمرو الفراتي، لم أجد فيه جرحًا ولا تعديلًا.\n(٦) في (أ): ثنا.\n(٧) ساقطة من (ش).\n(٨) منصور بن محمَّد أبو نصر، لم أجد فيه جرحًا ولا تعديلًا.\n(٩) محمَّد بن أَيُّوب بن الضريس، ثِقَة.\n(١٠) ساقطة من (أ).\nوهو: مسدد بن مسرهد بن مسربل الأسدي أبو الحسن البَصْرِيّ، ثِقَة، حافظ.\n(١١) حماد بن زيد، ثِقَة، ثبت.\n(١٢) حنظلة بن عبد الله -وقيل غير ذلك في اسم أَبيه- السدوسي أبو عبد الرَّحِيم البَصْرِيّ، ضعيف.","vol":"6","page":356},{"text":"أنس قال: قنت رسول الله - ﷺ - في صلاة الصبح بعد الركوع (١).\n_________\n(١) [٥٤٦] الحكم على الإسناد:\nفي إسناده شيخ المصنف وشيخ شيخه لم أجد فيهما جرحًا ولا تعديلًا، وحنظلة ضعيف، لكن روي الحديث من طرق صحيحة عن أنس.\nالتخريج:\nرواه البَزَّار في \"البحر الزخار\" كما في \"كشف الأستار\" ١/ ٢٧٠ (٥٥٨) عن محمَّد بن موسى الحرشي. ورواه أبو يعلى في \"مسنده\" ٧/ ٢٦٨ (٤٢٨٦) عن إسحاق بن أبي إسرائيل كلاهما عن حماد بن زيد به بنحوه. وعندهما زيادة: قال أنس: وسمعته يقول: واجعل قلوبهم كقلوب نساء كوافر.\nقال الهيثمي في \"مجمع الزوائد\" ٢/ ١٣٩: رواه أبو يعلى، والبزار، وفيه حنظلة ابن عبيد الله السدوسي، ضعفه أَحْمد، وابن المدينيّ، وجماعة، ووثقه ابن حبان. ورواه ابن عدي في \"الكامل\" ٢/ ٤٢٢ من طريق سعيد بن أبي عروبة، عن حنظلة ابن عبيد الله به بلفظ: إن رسول الله -ﷺ- قنت شهرًا يدعو على هؤلاء.\nورواه البُخَارِيّ في كتاب الوتر، باب القنوت قبل الركوع وبعده (١٠٠١)، ومسلم في كتاب المساجد، باب استحباب القنوت في جميع الصلاة (٦٧٧) (٢٩٨)، وأبو داود في كتاب الصلاة، باب القنوت في الصلوات (١٤٤٤، ١٤٤٥)، والنَّسائيّ في كتاب التطبيق، باب القنوت في صلاة الصبح ٢/ ٢٠٠، وابن ماجه في كتاب الإقامة، باب ما جاء في القنوت قبل الركوع وبعده (١١٨٤) كلهم من طريق محمَّد بن سيرين. ورواه البُخَارِيّ (١٠٠٣) وفي كتاب المغازي، باب غزوة الرجيع (٤٠٩٤) ومسلم (٦٧٧)، (٢٩٩) والنَّسائيّ ٢/ ٢٠٠، والإمام أَحْمد في \"المسند\" ٣/ ١١٦ (١٢١٥٢)، كلهم من طريق أبي مجلز. ورواه البُخَارِيّ في كتاب الجهاد، باب العون بالمدد (٣٠٦٤) وفي كتاب المغازي، باب غزوة الرجيع (٤٠٨٩، ٤٠٩٠)، ومسلم (٦٧٧)، (٣٠٤)، والنَّسائيّ في كتاب التطبيق، باب اللعن في القنوت ٢/ ٢٠٣، والإمام أَحْمد في \"المسند\" ٣/ ١١٥، ١٨٠، ١٩١ (١٢١٥٠)، (١٢٨٤٩)، (١٢٩٩٠) كلهم من طريق قتادة.\nورواه البُخَارِيّ في كتاب الجهاد، باب من ينكب في سبيل الله (٢٨٠١) وباب =","vol":"6","page":357},{"text":"[٥٤٧] وأخبرنا أَحْمد بن أبي الفراتي (١)، قال: أنا (٢) أبو عثمان سعيد بن إبراهيم بن معقل النسفي (٣)، قال: نا علي بن عبد العزيز (٤)، (قال: نا أبو نعيم) (٥)، قال: نا أبو جعفر الرَّازيّ (٦)، عن الرَّبيع بن أنس (بن مالك) (٧) قال: كنت جالسًا عند أنس، وقيل له: إنما قنت\n_________\n= فضل قوله سبحانه: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا﴾ (٢٨١٤) وفي كتاب المغازي، باب غزوة الرجيع (٤٠٩١)، (٤٠٩٥)، ومسلم (٦٧٧)، (٢٩٧) من طريق إسحاق بن أبي طلحة. ورواه البُخَارِيّ في كتاب الوتر، باب القنوت قبل الركوع وبعده (١٠٠٢)، ومسلم (٦٧٧، ٣٠١، ٣٠٢)، والإمام أَحْمد في \"المسند\" ٣/ ١٦٧ (١٢٧٠٥)، كلهم من طريق عاصم. ورواه البُخَارِيّ في كتاب المغازي، باب غزوة الرجيع (٤٠٨٨) من طريق عبد العزيز بن صهيب، ورواه مسلم (٦٧٧)، (٣٠٠، ٣٠٣) من طريق أنس بن سيرين وموسى بن أنس، كلهم عن أنس به بنحوه. وفي أكثر الروايات: أنَّه قنت شهرًا وفي رواية عاصم وعبد العزيز بن صهيب أنَّه قنت قبل الركوع. قال البيهقي في \"السنن الكبرى\" ٢/ ٢٠٨: ورواة القنوت بعد البركوع أكثر وأحفظ، فهو أولى، وعلى هذا درج الخلفاء الراشدون - ﵃ - في أشهر الروايات عنهم وأكثرها.\n(١) من (ح).\nوهو أَحْمد بن أبي أبو عمرو الفراتي، لم أجد فيه جرحًا ولا تعديلًا.\n(٢) في (ش)، (أ): نا.\n(٣) في (أ): السيفي.\nوهو: سعيد بن إبراهيم، أبو عثمان النسفي، ثِقَة.\n(٤) علي بن عبد العزيز البَغَوِيّ، ثِقَة.\n(٥) ساقطة من (ش).\nوهو: الفضل بن دكين أبو نعيم، ثِقَة، ثبت.\n(٦) عيسى بن عيسى، أبو جعفر الرَّازيّ، صدوق سيئ الحفظ خصوصًا عن مغيرة.\n(٧) من (ح).\nوهو: الرَّبيع بن أنس، صدوق.","vol":"6","page":358},{"text":"رسول الله -ﷺ- شهرًا. فقال: ما زال رسول الله -ﷺ- يقنت في صلاة الغداة (١) حتَّى فارق الدنيا (٢).\n_________\n(١) في (ح): الصبح. وفي (أ) زيادة: يقنت.\n(٢) [٥٤٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وأبو جعفر الرَّازيّ صدوق سيئ الحفظ، والربيع خالف جماعة من الثِّقات تقدم تخريج رواياتهم في حديث رقم (٢١٨)\nالتخريج:\nرواه الطحاوي في \"شرح معاني الآثار\" ١/ ٢٤٤ عن فهد، ورواه الدارقطني في \"السنن\" ٢/ ٣٩ والبيهقي في \"السنن الكبرى\" ٢/ ٢٠١ من طريق أَحْمد بن محمَّد ابن عيسى، ورواه الدارقطني في \"السنن\" ٢/ ٣٩ من طريق أَحْمد بن منصور، ورواه البَغَوِيّ في \"شرح السنة\" ٣/ ١٢٣ (٦٣٩) من طريق محمَّد بن إسماعيل السلمي، كلهم عن أبي نعيم به.\nورواه عبد الرَّزّاق في \"مصنفه\" ٣/ ١١٠ (٤٩٦٤) ومن طريقه الإِمام أَحْمد في \"مسنده\" ٣/ ١٦٢ (١٢٦٥٧) والدارقطني في \"السنن\" ٢/ ٣٩ وإسحاق بن راهويه في \"مسنده\" كما في \"نصب الراية\" ٢/ ١٣٢، والحازمي في \"الاعتبار\" (ص ٩٧). ورواه الدارقطني في \"السنن\" ٢/ ٣٩ والبيهقي في \"السنن الكبرى\" ٢/ ٢١٠ والخطيب في \"تاريخ بغداد\" ١٠/ ١٣٣ من طريق عبيد الله بن موسى. ورواه ابن شاهين في \"ناسخ الحديث ومنسوخه\" (ص ٢٠٩) (٢٢٠) ومن طريقه ابن الجوزي في \"العلل المتناهية\" ١/ ٤٤٤ (٧٥٣) من طريق النُّعمان بن عبد السلام، ورواه البَزَّار في \"البحر الزخار\" انظر \"كشف الأستار\" ١/ ٢٦٩ (٥٥٦) من طريق يحيى ابن بكير. ورواه ابن عدي في \"الكامل\" ٢/ ١٤٢ من طريق جعفر الأحمر.\nكلهم عن أبي جعفر الرَّازيّ به بنحوه. وفي رواية عبيد الله بن موسى: قنت شهرًا يدعو عليهم، ثم تركه، فأما في الصبح فلم يزل يقنت حتَّى فارق الدنيا.\nوقال ابن حجر في \"التلخيص الحبير\" ١/ ٢٤٥: ورواية عبد الرَّزّاق أصح من رواية عبيد الله بن موسى. قلت: خاصة وقد تابعه أبو نعيم. =","vol":"6","page":359},{"text":"[٥٤٨] وأخبرنا ابن أبي (١) أبو عمرو (الفراتي (٢)، قال: أنا (٣) أبو موسى (٤)، قال: أنا محمَّد بن المسيّب (٥)، قال: نا الحسن بن محمَّد (بن إبراهيم) (٦) الجرجاني (٧) قال: نا) (٨) إبراهيم بن الحكم بن ظهير (٩)\n_________\n= ولفظ البَزَّار من رواية يحيى بن بكير أن رسول الله - ﷺ - قنت حتَّى مات، وأبو بكر حتَّى مات، وعمر حتَّى مات.\nقال البيهقي في \"السنن الكبرى\" ٢/ ٢٠١: هذا إسناد صحيح سنده، ثِقَة رواته.\nوقال الهيثمي في \"مجمع الزوائد\" ٢/ ١٣٩: رواه أَحْمد والبزار بنحوه، ورجاله موثقون. وقال ابن الجوزي في \"العلل المتناهية\" ١/ ٤٤٥: هذا حديث لا يصح.\nوقال ابن القيم في \"زاد المعاد\" ١/ ٢٧٦: والمقصود أن أَبا جعفر الرَّازيّ صاحب مناكير لا يحتج بما تفرد به أحد من أهل الحديث البتة.\n(١) من (ح).\n(٢) أَحْمد بن أُبي، أبو عمرو الفراتي، لم أجد فيه جرحًا ولا تعديلًا.\n(٣) في (ح)، (أ): نا.\n(٤) عمران بن موسى أبو موسى، قال الحاكم: كان شيخًا يشبه.\n(٥) محمَّد بن المسيّب الإرغياني، ثِقَة.\n(٦) ساقطة من (ح).\n(٧) الحسن بن محمَّد بن إبراهيم الجرجاني.\nلم أظفر له بترجمة، إلَّا أن يكون الحسن بن محمَّد بن نصر بن حمويه، أبو محمَّد، قدم جرجان من الري، روى عن الكديمي. انظر: \"تاريخ جرجان\" (ص ١٨٨).\n(٨) ما بين القوسين ساقط من (ش).\n(٩) إبراهيم بن الحكم بن ظهير، أبو إسحاق الكُوفيّ.\nقال الدارقطني والأزدي: ضعيف. وقال أبو حاتم: كذاب. وفي \"ميزان الاعتدال\" للذهبي زيادة في قول أبي حاتم: روى في مثالب معاوية، فمزقت ما كتبت عنه. =","vol":"6","page":360},{"text":"قال: أخبرني (١) أبي (٢)، عن محمَّد بن عبد الرَّحْمَن بن أبي ليلى (٣)، عن عطاء بن أبي رباح (٤)، عن ابن عباس (٥) قال: قنت رسول الله -ﷺ- حتَّى مات، وأبو بكر حتَّى مات، وعمر حتَّى مات، وعثمان حتَّى مات، وعلى حتَّى مات (٦).\n_________\n= وقال ابن أبي حاتم: كتب عنه أبي بالري، ولم يحدث عنه، ترك حديثه.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٩٤ \"ميزان الاعتدال\" للذهبي ١/ ٢٧ \"ديوان الضعفاء\" للذهبي ١/ ٤٧ \"لسان الميزان\" لابن حجر ١/ ٤٩.\n(١) في (ح): أنبأني.\n(٢) الحكم بن ظهير، متروك.\n(٣) محمَّد بن عبد الرَّحْمَن بن أبي ليلى، صدوق سيئ الحفظ جدًّا.\n(٤) عطاء بن أبي رباح، ثِقَة.\n(٥) صحابي مشهور.\n(٦) [٥٤٨] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع، فيه إبراهيم بن الحكم كذبه أبو حاتم، وهو قد رآه وسمع منه، وأبوه الحكم متروك.\nالتخريج:\nروى الدارقطني في \"السنن\" ٢/ ٤١ من طريق محمَّد بن مصبح بن هلقام قال: حَدَّثَنَا أبي قال: ثنا قيس، عن أَبان بن تغلب، عن سعيد بن جبير، عن ابن عباس قال: ما زال رسول الله -ﷺ- يقنت حتَّى فارق الدنيا.\nقال الدارقطني في \"السنن\" ٣/ ٤١: خالفه إبراهيم بن أبي حرة عن سعيد. ورواه من طريق إبراهيم، عن سعيد، عن ابن عباس قال: إن القنوت في صلاة الصبح بدعة.\nومحمَّد بن مصبح وأبوه، قال الذهبي: لا أعرفهما. \"ميزان الاعتدال\" للذهبي ٤/ ١١٨ \"لسان الميزان\" لابن حجر ٦/ ٤٢.\nوروى ابن عدي في \"الكامل\" ٣/ ٤٨، وابن شاهين في \"ناسخ الحديث =","vol":"6","page":361},{"text":"وقال آخرون: هي صلاة الظهر. وهو قول زيد بن ثابت (١)، وأبي\n_________\n= ومنسوخه\" (ص ٢٠٩) (٢١٩)، والبيهقي في \"السنن الكبرى\" ١/ ٢٠٢، ٢/ ٢٠٩، كلهم من طريق خليد بن دعلج، عن قتادة، عن أنس قال: صليت خلف رسول الله - ﷺ - فقنت، وخلف عمر فقنت، وخلف عثمان فقنت. هذا لفظ البيهقي، وقال: خليد بن دعلج لا يحتج به.\nورواه الدارقطني في \"السنن\" ٢/ ٤٠ والبيهقي في \"السنن الكبرى\" ٢/ ٢٠٢ من طريق إسماعيل بن عمرو المكيّ وعمرو بن عبيد عن الحسن عن أنس به بنحوه. قال البيهقي: إلَّا أنا لا نحتج بإسماعيل المكيّ ولا بعمرو بن عبيد.\nوروى محمَّد بن نصر في \"الوتر\"، انظر \"مختصره\" (ص ١٣١)، (٦١) من طريق عبد العزيز الدراوردي، عن حميد، عن أنس - ﵁ - به بنحوه.\nلكن رواه ابن ماجه في كتاب إقامة الصلاة، باب ما جاء في القنوت قبل الركوع وبعده (١١٨٣) من طريق سهل بن يوسف. ورواه الحازمي في \"الاعتبار\" (ص ٩٨) من طريق إسماعيل بن جعفر كلاهما عن حميد قال: سئل أنس عن القنوت في صلاة الصبح؟ فقال: كنا نقنت قبل الركوع وبعده.\nقال البوصيري في \"مصباح الزجاجة\" ١/ ٢٢٠، (٤٢٣): إسناده صحيح.\nوقد روى النَّسائيّ في كتاب التطبيق، باب ترك القنوت ٢/ ٢٠٤، والتِّرمذيّ في كتاب الصلاة، باب ما جاء في ترك القنوت (٤٠٢)، وقال: هذا حديث حسن صحيح، والعمل عليه عند أكثر أهل العلم. وابن ماجه في كتاب إقامة الصلاة، باب ما جاء في القنوت في صلاة الفجر (١٢٤١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٣٢٨ (١٩٨٩)، والإمام أَحْمد في \"مسنده\" ٣/ ٤٧٢ (١٥٨٧٩)، وابن أبي شيبة في \"مصنفه\" ٣/ ٢٥٨ (٧٠٢٩) من طرق عن أبي مالك الأَشجعيّ عن أَبيه قال: صليت خلف النَّبِيّ -ﷺ- فلم يقنت، وصليت خلف أبي بكر فلم يقنت، وصليت خلف عمر فلم يقنت، وصليت خلف عثمان فلم يقنت، وصليت خلف على فلم يقنت. ثم قال: يا بني إنها بدعة.\nقال ابن حجر في \"التلخيص الحبير\" ١/ ٢٤٦: إسناده حسن.\n(١) رواه مالك في \"الموطأ\" في كتاب صلاة الجماعة، باب الصلاة الوسطي ١/ ١٣٩، =","vol":"6","page":362},{"text":"سعيد الخُدرِيّ (١)، وأسامة بن زيد (٢)، وعائشة (٣).\n[٥٤٩] أخبرنا عبد الله بن حامد (٤)، قال: أنا (٥) محمَّد بن جعفر (٦)\n_________\n= وعبد الرَّزّاق في \"مصنفه\" ١/ ٥٧٧ (٢١٩٨، ٢١٩٩، ٢٢٠٠)، والإمام أَحْمد في \"مسنده\" ٥/ ١٨٣ (٢١٥٩٠) وابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٤ (٨٦٩٨)، والدارمي في \"السنن\" (٢٣٥)، والطبري في \"جامع البيان\" ٢/ ٥٦١ - ٥٦٢. والطحاوي في \"شرح معاني الآثار\" ١/ ١٦٧، والبيهقي في \"السنن الكبرى\" ١/ ٤٥٩.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٥٣٦ لعبد بن حميد، وابن الأنباري في \"المصاحف\"، وابن المنذر.\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٥٦١ - ٥٦٢، والبيهقي في \"السنن الكبرى\" ١/ ٤٥٨، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٣٦ لابن عساكر، وذكره ابن عبد البر في \"التمهيد\" ٤/ ٢٨٦.\nوقد روى الطبري في \"جامع البيان\" ٢/ ٥٥٥، والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٥ عن أبي سعيد أنَّه قال: هي صلاة العصر.\n(٢) سيأتي.\n(٣) رواه عبد الرَّزّاق في \"مصنفه\" ١/ ٥٧٧ (٢٢٠٠)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٣٧ لعبد بن حميد، وابن المنذر.\nوذكره عنها التِّرْمِذِيّ ١/ ٣٤٢، وابن المنذر في \"الأوسط\" ٢/ ٣٦٧، وابن عبد البر في \"التمهيد\" ٤/ ٢٨٦.\nوقد روى ابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٥ (٨٧٠٦) والطبري في \"جامع البيان\" ٢/ ٥٥٥ عنها أنها قالت: هي صلاة العصر.\nقال الدمياطي في \"كشف المغطى\" (ص ١٣٣) في ذكر من قال إنها الظهر: ويعزى إلى أبي سعيد وعائشة على اختلاف عنهم.\n(٤) عبد الله بن حامد الأَصْبهانِيّ، فقيه، لم يذكر بجرح ولا تعديل.\n(٥) في (ح)، (أ): نا.\n(٦) محمَّد بن جعفر المطيري، ثِقَة.","vol":"6","page":363},{"text":"قال: نا علي بن حرب (١)، قال: نا عبد الصمد بن عبد الوارث (٢)، قال: نا شعبة، عن عمرو (٣) بن أبي حكيم (٤)، عن الزبرقان (٥)، عن\n_________\n(١) علي بن حرب الموصلي، ثِقَة.\n(٢) عبد الصمد بن عبد الوارث بن سعيد بن ذكوان العنبري مولاهم أبو سهل البَصْرِيّ. قال الحاكم: ثِقَة، مأمون. وقال العجلي: ثِقَة. وذكره ابن حبان في \"الثِّقات\" وقال ابن سعد: وكان ثِقَة إن شاء الله. ونقل ابن خلفون توثيقه عن ابن نمير. وقال ابن قانع: ثِقَة يخطئ. وقال ابن المدينيّ: ثبت في شعبة. وقال أبو حاتم: صدوق، صالح الحديث. كذا في \"تهذيب الكمال\"، و\"تهذيب التهذيب\" لابن حجر وهو الصواب، وأما في \"الجرح والتعديل\" لابن أبي حاتم: شيخ مجهول. ورجح محقق الكتاب أن في النسخة سقطًا. وقال أبو داود: كان يحتمل التلقين.\nوقال الذهبي: حجة. وقال ابن حجر: صدوق، ثبت في شعبة. تُوفِّي سنة (٢٠٧ هـ)، وقيل: سنة (٢٠٦ هـ).\n\"الطبقات الكبرى\" لابن سعد ٧/ ٣٠٠، \"تاريخ أسماء الثِّقات\" لابن شاهين (ص ٣٠٣)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٥٠، \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ١٤٢، \"الثِّقات\" لابن حبان ٨/ ٤١٤، \"تهذيب الكمال\" للمزي ١٨/ ٩٩، \"الكاشف\" للذهبي ١/ ٦٥٣ \"تهذيب التهذيب\" لابن حجر ٢/ ٥٨٠ \"تقريب التهذيب\" لابن حجر (٤٠٨٠).\n(٣) كذا في (ح)، (أ) وهو الصواب. وفي (ش)، (ز): عمر.\n(٤) عمرو بن أبي حكيم المعروف بابن الكردي، أبو سعيد، ويقال: أبو سهل البَصْرِيّ.\nثِقَة. من السادسة.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٥٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٦٥، \"تقريب التهذيب\" لابن حجر ٣/ ٥٠.\n(٥) الزبرقان بن عمرو بن أمية ويقال: ابن عبد الله بن عمرو بن أمية الضمري.\nثِقَة. وقد فرق البُخَارِيّ وابن أبي حاتم وابن حبان بينه وبين الزبرقان الذي روى =","vol":"6","page":364},{"text":"عروة (١)، عن زيد بن ثابت (٢) أن النَّبِيّ -ﷺ-: كان يصلي بالهاجرة (٣)، وكانت أثقل الصلوات على أصحابه (٤)، فلا يكون وراءه إلَّا الصف والصفان، لأن (٥) النَّاس يكونون في قائلتهم وتجارتهم (٦)، فقال رسول الله - ﷺ -: \"لقد هممت أن أحرق على قوم لا يشهدون الصلاة بيوتهم\"، فنزلت هذِه (٧) الآية: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾ (٨).\n_________\n= عنه كليب بن صبح. من السادسة.\n\"التاريخ الكبير\" للبخاري ٣/ ٤٣٣، ٤٣٥، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦١٠ - ٦١١، \"الثِّقات\" لابن حبان ٤/ ٢٦٥، ٦/ ٣٤٠، \"تهذيب الكمال\" للمزي ٩/ ٢٨٥، \"الكاشف\" للذهبي ١/ ٤٠١، \"تهذيب التهذيب\" لابن حجر ١/ ٦٢٢، \"تقريب التهذيب\" لابن حجر (١٩٨٧).\n(١) عروة بن الزُّبير، ثِقَة.\n(٢) صحابي مشهور.\n(٣) في (أ): الهاجرة.\n(٤) في (ش): القلوب.\n(٥) من (أ).\n(٦) في (ش): في تجارتهم.\n(٧) ساقطة من (ش).\n(٨) [٥٤٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، والحديث قد روي من طرق صحيحة عن شعبة.\nالتخريج:\nرواه البُخَارِيّ في \"التاريخ الكبير\" ٣/ ٤٣٤ قال: قال إسحاق: حَدَّثَنَا عبد الصمد به. =","vol":"6","page":365},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه أبو داود في كتاب الصلاة، باب وقت صلاة العصر (٤١١)، ومن طريقه ابن عبد البر في \"التمهيد\" ٤/ ٢٨٦، والبغوي في \"شرح السنة\" ٢/ ٢٣٦ (٣٨٩)، ورواه النَّسائيّ في \"السنن الكبرى\" ١/ ١٥٢ (٣٥٧) والإمام أَحْمد في \"مسنده\" ٥/ ١٨٣ (٢١٥٩٤) ومن طريقه المزي في \"تهذيب الكمال\" ٢١/ ٥٩١، ورواه الطبري في \"جامع البيان\" ٢/ ٥٦٢، كلهم من طريق محمَّد بن جعفر. ورواه الطحاوي في \"شرح معاني الآثار\" ١/ ١٦٧، والطبراني في \"المعجم الكبير\" ٥/ ١٢٥ (٤٨٢١)، والبيهقي في \"السنن الكبرى\" ١/ ٤٥٨، كلهم من طريق عمرو ابن مرزوق، كلاهما عن شعبة به، بنحوه.\nوقد رواه أبو داود الطَّيالِسيّ في \"مسنده\" (ص ٨٧) (٦٢٨)، ومن طريقه علقه البُخَارِيّ في \"التاريخ الكبير\" ٣/ ٤٣٤، ورواه من طريق الطَّيالِسيّ: النَّسائيّ في \"السنن الكبرى\" ١/ ١٥٢ (٣٦١)، وابن أبي شيبة في \"مصنفه\" ٣/ ٥٨١ (٨٦٨٢)، والبيهقي في \"السنن الكبرى\" ١/ ٤٥٨، والضياء المقدسيّ في \"الأحاديث المختارة\" ٤/ ١٠٠ (١٣١٢) عن ابن أبي ذئب، عن الزبرقان، عن زهرة قال: كنا جلوسًا مع زيد بن ثابت، فسئل عن الصلاة الوسطي؟ فقال: هي صلاة الظهر. فمر علينا أسامة بن زيد، فسألناه؟ فقال: هي الظهر، كان رسول الله - ﷺ - يصليها في الهجير. هذا لفظ النَّسائيّ.\nوقال البيهقي في \"السنن الكبرى\" ١/ ٤٥٨: وقد رواه غيره عن ابن أبي ذئب، عن الزبرقان بن عمرو، عن زيد وأسامة نحوه.\nورواه النَّسائيّ في \"السنن الكبرى\" ١/ ١٥١ (٣٥٦) من طريق يحيى بن سعيد، ورواه الإِمام أَحْمد في \"مسنده\" ٥/ ٢٠٦ والطبري في \"جامع البيان\" ٢/ ٥٦٢ - ٥٦٣، والضياء المقدسيّ في \"الأحاديث المختارة\" ٤/ ٩٧ - ٩٨ (١٣١٠، ١٣١٢) من طريق يزيد بن هارون. ورواه الطحاوي في \"شرح معاني الآثار\" ١/ ١٦٧ من طريق خالد بن عبد الرَّحْمَن. ورواه الطبري في \"جامع البيان\" ٢/ ٥٦١ - ٥٦٢ مختصرًا. وعلقه البُخَارِيّ في \"التاريخ الكبير\" ٣/ ٤٣٤ كلاهما من طريق آدم. وعلقه البُخَارِيّ أَيضًا من طريق صدقة، ويحيى بن أبي بكير، كلهم =","vol":"6","page":366},{"text":"ودليلهم أنها وسط النهار:\n[٥٥٠] أخبرنا محمَّد بن القاسم الفارسيّ (١)، قال: نا زافر بن دلان (بن معقل) (٢) الشَّرْواني (٣)، قال: نا علي بن يحيى بن سليمان المطوعي، قال: حَدَّثني أبي (٤)، قال: حَدَّثني زهير بن حرب أبو خيثمة (٥)، عن أبي\n_________\n= عن ابن أبي ذئب، عن الزبرقان بن عمرو قال: إن رهطًا من قريش، فذكره بنحوه. قال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٩٤: والزبرقان لم يدرك أحدًا من الصَّحَابَة.\nورواه النَّسائيّ في \"السنن الكبرى\" ١/ ١٥٣ (٣٦٢)، والطبراني في \"المعجم الكبير\" ٥/ ١٢١ (٤٨٠٨) كلاهما من طريق عثمان بن عثمان الغطفاني قال: أخبرني ابن أبي ذئب، عن الزُّهْرِيّ، عن سعيد بن المسيّب قال: كنت في قوم ... فذكره بمعناه عن زيد بن ثابت.\nقال النَّسائيّ في \"السنن الكبرى\" ١/ ١٥٣: هذا خطأ، والصواب ابن أبي ذئب عن الزبرقان بن عمرو بن أمية عن زيد بن ثابت وأسامة بن زيد.\n(١) محمَّد بن القاسم بن أَحْمد الماوردي أبو الحسن الفارسيّ النَّيْسَابُورِيّ، كان فقيهًا متكلما واعظًا.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) في (ش): الشروان. وفي (أ): السرواني.\nوهو: زافر بن دلان، لم أظفر له بترجمة.\nوهو منسوب إلى شَرْوان وهي مدينة من نواحي باب الأبواب التي تسميه الفرس الدرنبد.\n\"الأنساب\" للسمعاني ٣/ ٤٢٣، \"معجم البلدان\" لياقوت ٣/ ٣٣٩.\n(٤) علي بن يحيى بن سليمان المطوعي، وأبوه. لم أظفر لهما بترجمة.\n(٥) زهير بن حرب بن شداد الحرشي، مولاهم، أبو خيثمة النَّسائيّ، ثم البغدادي. ثِقَة، ثبت.","vol":"6","page":367},{"text":"معاوية (١) يبلغ الحديث إلى القاسم بن محمَّد (٢)، عن أبي إدريس (٣)، عن أبي ذر، (٤) عن علي (بن أبي طالب) (٥) - ﵁ - قال: قال النَّبِيّ (٦) - ﷺ -: \"إن لله في السماء (٧) الدنيا حلقة تزول فيها الشَّمس،\n_________\n(١) محمَّد بن خازم أبو معاوية، ثِقَة، من أثبت النَّاس في الأَعمش، وقد يهم في حديث غيره.\n(٢) القاسم بن محمَّد الشَّاميّ.\nيروي عن أبي إدريس الخولاني عن أبي ذر، روى عنه علي بن سليمان، مجهول. من السادسة.\n\"تهذيب الكمال\" للمزي ٢٣/ ٤٤٢ \"المجرد في أسماء رجال سنن ابن ماجه\" للذهبي (ص ١٢٩)، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٢١، \"تقريب التهذيب\" لابن حجر (٥٤٩٤).\n(٣) عائذ الله بن عبد الله بن عمرو، ويقال: عبد الله بن إدريس بن عائذ بن عبد الله أبو إدريس الخولاني الشَّاميّ.\nقال العجلي وأبو حاتم والنَّسائيّ وابن سعد: ثِقَة. وقال سعيد بن عبد العزيز: كان عالم الشَّام بعد أبي الدَّرداء. ولد في حياة النَّبِيّ -ﷺ- وتوفي سنة (٨٠ هـ).\n\"الطبقات الكبرى\" لابن سعد ٧/ ٤٤٨، \"تاريخ أسماء الثِّقات\" لابن شاهين ٢/ ١٦ \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٧ \"الاستغناء في معرفة المشهورين من حملة العلم بالكنى\" لابن عبد البر ١/ ٣٦٥ \"جامع التحصيل\" للعلائي (ص ٢٠٥)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٧٣، \"تقريب التهذيب\" لابن حجر (٣١١٥).\n(٤) صحابي مشهور.\n(٥) ما بين القوسين ساقط من (ح)، (أ).\n(٦) في (ش): رسول الله.\n(٧) في (س): سماء.","vol":"6","page":368},{"text":"فإذا زالت الشَّمس سبح كل شيء لربنا، فأمر الله تعالى بالصلاة في تلك الساعة، وهي الساعة التي تفتح فيها أبواب السماء فلا تغلق حتَّى يُصَلَّى الظهر، ويستجاب فيها الدعاء\" (١).\nولأنها أوسط صلوات (٢) النهار. ومن خصائصها أنها (٣) أول صلاة فرضت، وأول صلاة توجهَ فيها رسول الله - ﷺ - وأصحابه إلى الكعبة (٤)، وهي التي ترفع فيها (٥) الصلوات (٦) والجماعات لأجلها يوم الجمعة.\n_________\n(١) [٥٥٠] الحكم على الإسناد:\nفي إسناده زافر وعلي بن يحيى وأبوه، لم أظفر لهم بتراجم، وفي السند انقطاع بين أبي معاوية والقاسم.\nالتخريج:\nلم أجده.\nوقد روى ابن شاهين في \"الترغيب في فضائل الأعمال\" (ص ١٦٩) (١٢٦) وعزاه السيوطي لابن عساكر من حديث عوف بن مالك، ورمز لضعفه. \"فيض القدير\" ٤/ ١٠٧ قال: قال رسول الله - ﷺ -: \"ساعة السبحة حين تزول الشَّمس عن كبد السماء، وهي صلاة المخبتين، وأفضلها في شدة الحر\".\n(٢) في (ح): صلاة.\n(٣) ساقطة من (ح).\n(٤) ورد ذلك في حديث رواه الطبري في \"جامع البيان\" ٢/ ٥٦٢ والطبراني في \"المعجم الأوسط\" ١/ ٨٣ (٢٤٠) والطحاوي في \"شرح معاني الآثار\" ١/ ١٦٧ عن ابن عمر.\nقال الهيثمي في \"مجمع الزوائد\" ١/ ٣٠٩: رجاله موثقون.\nوقال السيوطي في \"الدر المنثور\" ١/ ٥٣٦: رجاله ثقات.\n(٥) في (ش)، (أ): ترفع جميع. وفي (ح): وهي التي جمع.\n(٦) في (ز): الدعوات.","vol":"6","page":369},{"text":"وقال بعضهم: هي صلاة العصر. وهو قول: علي (١) وعبد الله (٢)، وأبي هريرة (٣)، والنخعي (٤)، وزر بن حبيش (٥)\n_________\n(١) رواه عبد الرَّزّاق في \"مصنفه\" ١/ ٥٧٧ (٢١٩٥) وسعيد بن منصور في \"السنن\" ٣/ ٩٠١ (٣٩٤) وابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٢ - ٥٨٣ (٨٦٨٩، ٨٦٩١، ٨٦٩٢)، والطبري في \"جامع البيان\" ٢/ ٥٥٤، والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٥ وابن حزم في \"المحلى\" ٤/ ٢٥٩ وأبو عمرو الداني في \"المكتفى في الوقف والابتدا\" (ص ١٨٨) والدمياطي في \"كشف المغطى\" (ص ٤٢ - ٤٤) (٤٧ - ٤٩).\nوروى مالك في \"الموطأ\" ١/ ١٣٩ عن علي أنَّه قال: إنها الصبح. قال ابن عبد البر: والصحيح عن علي من وجوه شتى صحاح أنَّه قال في الصلاة الوسطي: صلاة العصر. \"التمهيد\" ٤/ ٢٨٨.\n(٢) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٢ (٨٦٨٨) موقوفًا، و٣/ ٥٨٥ (٨٧٠٧) مرفوعًا.\n(٣) رواه عبد الرَّزّاق في \"مصنفه\" ١/ ٥٧٧ (٢١٩٧) وفي ١/ ٥٣٧ (٢٠٤٠) وسعيد بن منصور في \"السنن\" ٣/ ٩٠٣، ٩٠٨ (٣٩٥، ٤٩٦) وابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٥ (٨٧٠٥) والبخاري في \"التاريخ الكبير\" ٥/ ٣٥٧ والطبري ٢/ ٥٥٤، ٥٥٥ والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٥ والبيهقي في \"السنن الكبرى\" ١/ ٤٦٠ وابن حزم في \"المحلى\" ٤/ ٢٥٨ والدمياطي في \"كشف المغطى\" (ص ٤٠) (٤٣، ٤٤).\n(٤) هو إبراهيم النَّخَعيّ. رواه الطبري في \"جامع البيان\" ٢/ ٥٥٦ وذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٨٢ والدمياطي في \"كشف المغطى\" (ص ١١٩).\n(٥) زر بن حُبَيْش بن حباشة بن أوس الأسدي أبو مريم، ويقال: أبو مطرف الكُوفيّ. ثِقَة، جليل، مخضرم. وقد تصدر للإقراء، وكان من أعرب النَّاس، كان ابن مسعود يسأله عن العربية. تُوفِّي سنة (٨٣ هـ). وهو ابن (١٢٠) سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٣١، \"الاستيعاب\" لابن عبد البر =","vol":"6","page":370},{"text":"وقتادة، والحسن (١)، وأبي أَيُّوب (٢)، والضحاك (٣)، والكلبي (٤)، ومقاتل (٥)، واختيار أبي حنيفة (٦).\nيدل عليه:\n[٥٥١] ما أخبرنا أبو عمرو بن أبي (٧) عثمان (٨)، قال: أنا (٩) أبو حامد بن بلال (١٠)، قال: نا أَحْمد بن يوسف السلمي (١١)، قال: نا\n_________\n= ٢/ ٥٦٣، \"سير أعلام النبلاء\" للذهبي ٤/ ١٦٦، \"غاية النهاية\" لابن الجزري ١/ ٢٩٤، \"تذكرة الطالب المعلم\" لسبط ابن العجمي (ص ٦٣) \"الإصابة\" لابن حجر ٣/ ٤٠، \"تهذيب التهذيب\" لابن حجر ١/ ٦٢٧، \"تقريب التهذيب\" لابن حجر (٢٠٠٨).\nوقوله رواه الطبري في \"جامع البيان\" ٢/ ٥٥٦ وذكره البَغَوِيّ في \"معالم التنزيل\" ١/ ٢٨٨، وابن الجوزي في \"زاد المسير\" ١/ ٢٨٢.\n(١) رواه عنهما الطبري ٢/ ٥٥٦، ٥٥٧.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٥٥٧ وذكره ابن المنذر في \"الأوسط\" ٢/ ٣٦٦ والبيهقي في \"السنن الكبرى\" ١/ ٤٦١.\n(٣) رواه ابن أبي شيبة في \"مصنفه\" ٣/ ٨٤ (٨٧٠١) والطبري في \"جامع البيان\" ٢/ ٥٥٦، ٥٥٧، وذكره ابن المنذر في \"الأوسط\" ٢/ ٣٦٦.\n(٤) ذكره الواحدي في \"الوسيط\" ١/ ٣٥١ والنووي في \"المجموع\" ٣/ ٦٤.\n(٥) \"تفسيره\" ١/ ١٢٤.\n(٦) \"شرح معاني الآثار\" للطحاوي ١/ ١٧٦ \"أحكام القرآن\" للجصاص ١/ ٤٤٣.\n(٧) ساقطة من (ح).\n(٨) هو سعيد بن عبد الله بن سعيد بن إسماعيل بن أبي عثمان أبو عمرو لم أجده.\n(٩) في (أ): نا.\n(١٠) أَحْمد بن محمَّد بن يحيى أبو حامد النَّيْسَابُورِيّ، ثِقَة، مأمون.\n(١١) أَحْمد بن يوسف السلمي، ثِقَة، حافظ.","vol":"6","page":371},{"text":"حفص بن عبد الله (١)، (عن إبراهيم) (٢)، عن سعيد (٣)، عن قتادة (٤)، عن الحسن (٥)، عن سمرة بن جندب (٦)، عن رسول الله - ﷺ - أنَّه قال: \"صلاة الوسطي صلاة (٧) العصر\" (٨).\n_________\n(١) حفص بن عبد الله بن راشد السلمي أبو عمرو أو أبو سهل النَّيْسَابُورِيّ، صدوق.\n(٢) زيادة من (ش)، (ح)، (ز).\nوهو: إبراهيم بن طهمان بن شعبة أبو سعيد الخُرَاسَانِيّ، ثِقَة، يغرب.\n(٣) في (ز): شعبة.\nوهو: سعيد بن أبي عروبة، ثِقَة، اختلط، ولم يذكر متى روى عنه إبراهيم بن طهمان.\n(٤) قتادة بن دعامة، ثِقَة، ثبت، مدلس، من الثالثة، وصرح في روايات أخرى بالسماع.\n(٥) الحسن البَصْرِيّ، ثِقَة، ثبت سماعه من سمرة.\n(٦) صحابي.\n(٧) من (ح)، (أ).\n(٨) [٥٤٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح ولا تعديل، والحديث قد روي من طرق صحيحة عن قتادة.\nالتخريج:\nرواه التِّرْمِذِيّ في كتاب الصلاة، باب ما جاء في الصلاة الوسطي (١٨٢) وقال: حديث حسن. والطبري في \"جامع البيان\" ٢/ ٥٦٠ من طريق عبدة بن سليمان. ورواه التِّرْمِذِيّ في كتاب التفسير، باب ومن سورة البقرة (٢٩٨٣) وقال: حديث حسن صحيح. والطوسي في \"مختصر الأحكام\" ١/ ٤٤٦ (١٦٤) وعندهما تصريح قتادة بالسماع. والطبري في الموضع السابق. والطبراني في \"المعجم الكبير\" ٧/ ٢٠٠ (٦٨٢٤) من طريق يزيد بن زريع.\nورواه الإِمام أَحْمد في \"مسنده\" ٥/ ٧ (٢٠٠٨٢) والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٤ من طريق روح. =","vol":"6","page":372},{"text":"وفي بعض الأخبار: هي التي فرط فيها سليمان (١).\n_________\n= ورواه الإِمام أَحْمد في \"مسنده\" ٥/ ١٢ (٢٠١٢٨) والطوسي في \"مختصر الأحكام\" ١/ ٤٤٧ (١٦٥) من طريق عبد الوهَّاب بن عطاء. ورواه الإِمام أَحْمد ٥/ ٧ (٢٠٠٨٢)، ٥/ ١٣ (٢٠١٥٥)، عن محمَّد بن جعفر ويحيى بن سعيد.\nورواه الطبري في \"جامع البيان\" من طريق محمَّد بن بكر، ومحمَّد بن عبد الله الأَنْصَارِيّ، ومحمَّد بن بشر، وعبد الله بن إسماعيل. ورواه الطَّبْرَانِيّ في \"المعجم الكبير\" -في الموضع السابق- من طريق خالد بن الحارث كلهم عن سعيد بن أبي عروبة به.\nورواية عبدة بن سليمان ويزيد بن زريع عن سعيد قبل اختلاطه.\nورواه الإِمام أَحْمد في \"مسنده\" ٥/ ٢٢ (٢٠٢٥٥) وابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٤ (٨٧٠٣) والطوسي في \"مختصر الأحكام\" ١/ ٤٤٨ (١٦٦) والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٤ والبيهقي في \"السنن الكبرى\" ١/ ٤٦٠ من طريق همام.\nورواه الإمام أَحْمد في \"مسنده\" ٥/ ٨ (٢٠٠٩١) والطوسي في \"مختصر الأحكام\" ١/ ٤٤٨ (١٦٦) والروياني في \"مسنده\" ٢/ ٤٨ (٥٠٨) من طريق أَبان بن يزيد.\nورواه الطبري في \"جامع البيان\" ٢/ ٥٦٠ والطبراني في \"المعجم الكبير\" ٧/ ٢٠٠ (٦٨٢٣) وفي \"مسند الشاميين\" ٤/ ٢٩ (٢٦٤٢) من طريق سعيد بن بشير.\nورواه الطَّبْرَانِيّ في \"المعجم الكبير\" ٧/ ٢٠٠ (٦٨٢٦) من طريق شعبة كلهم عن قتادة به بنحوه.\nورواه الطبري في \"جامع البيان\" ٢/ ٥٥٧ والروياني في \"مسنده\" ٢/ ٤٣ - ٤٤ (٧٩٠، ٧٩١) من طريق إسماعيل بن مسلم عن الحسن البَصْرِيّ به.\nوقال التِّرْمِذِيّ في كتاب الصلاة، باب ما جاء في الصلاة الوسطي بعد حديث رقم (١٨٢): قال محمَّد: قال على: وسماع الحسن من سمرة صحيح، واحتج بهذا الحديث.\n(١) رواه ابن عدي في \"الكامل\" ٦/ ٤٣٧ من طريق مقاتل بن سليمان عن أبي إسحاق =","vol":"6","page":373},{"text":"[٥٥٢] وأخبرنا عبد الله بن حامد (١)، قال: أنا محمَّد بن جعفر (٢)، قال: نا علي (٣) بن حرب (٤)، قال: نا ابن فضيل (٥)، عن شَقِيق (٦) بن (٧)\n_________\n= عن الحارث عن علي أن رسول الله -ﷺ- قال: \"صلاة الوسطى صلاة العصر التي غفل عنها سليمان بن داود حتَّى توارت بالحجاب\".\nقال ابن حجر: وفي إسناده مقاتل بن سليمان، وهو ساقط. \"الكاف الشاف\" ١/ ٢٨٧.\nورواه ابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٢، (٨٦٨٩)، ٣/ ٥٨٣ (٨٦٩٢) عن أبي الأحوص عن أبي إسحاق عن علي موقوفًا. قال ابن حجر: وهو أشبه بالصواب. \"الكاف الشاف\" ١/ ٢٨٧.\nوروى ابن أبي شيبة في \"مصنفه\" ٣/ ٥٨٢ - ٥٨٣ (٨٦٩١) وعلَّقه ابن حزم في \"المحلى\" ٤/ ٢٥٩ من طريق أبي الأحوص عوف بن مالك. ورواه الطبري في \"جامع البيان\" ٢/ ٥٥٤ من طريق أبي الصهباء العكبري. كلاهما عن علي به موقوفًا.\n(١) عبد الله بن حامد الأَصْبهانِيّ، فقيه، لم يذكر بجرح ولا تعديل.\n(٢) في (أ): بشر.\nوهو: محمَّد بن جعفر المطيري، ثِقَة.\n(٣) ساقطة من (ش).\n(٤) علي بن حرب الموصلي، ثِقَة.\n(٥) محمَّد بن فضيل بن غزوان، ثِقَة.\n(٦) في (أ): سفيان.\nوفي الإسناد سقط في (س) وجميع النسخ، والصواب: ابن فضيل عن فضيل ابن مرزوق عن شَقِيق. ومحمَّد بن فضيل لم يدرك شقيقًا، وهو يروي عن فضيل بن مرزوق.\nانظر \"تهذيب الكمال\" للمزي ٢٦/ ٢٩٤ وتخريج الحديث.\n(٧) في (ز): عن.","vol":"6","page":374},{"text":"عقبة (١)، عن البراء بن عازب (٢) قال: نزل (٣) (حافظوا على الصلوات وصلاة (٤) العصر (٥» فقرأناها على عهد النَّبِيّ -ﷺ- ما شاء الله، ثم نسختها: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾ فقال له زاهر (٦): فهي (٧) صلاة العصر؟ قال: قد أعلمتك (٨) كيف نزلت، وكيف نَسَخَتْهَا (٩) والله أعلم (١٠).\n_________\n(١) شَقِيق بن عقبة العبدي الكُوفيّ. ثِقَة. من الرابعة.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٧١، \"تهذيب الكمال\" للمزي ١٢/ ٢٥٦، \"تهذيب التهذيب\" لابن حجر ٢/ ١٧٩، \"تقريب التهذيب\" لابن حجر (٢٨١٨).\n(٢) صحابي شهد أحدًا.\n(٣) ساقطة من (أ).\n(٤) في (ح): والصلاة.\n(٥) في (أ) زيادة: الوسطى.\n(٦) وهو رجل كان مع شَقِيق في مجلس البراء، وورد في \"المسند\" للإمام أَحْمد أن اسمه: أزهر. ووقع عند أبي عوانة، وأبي نعيم، والخطيب، والمزي: زاهر. وكذا سماه الخَطيب، وأبو زرعة ابن العراقي، وسبط ابن العجمي. وفي بقية مصادر تخريج الحديث: فقال له رَجل.\n\"المسند\" للإمام أَحْمد ٤/ ٣٠١ (١٨٦٧٣)، \"الأسماء المبهمة\" للخطيب (ص ٩٨)، \"المستفاد من مبهمات المتن والإسناد\" لأبي زرعة العراقي ٣/ ١٤٥٨، \"تنبيه المعلم بمبهمات صحيح مسلم\" لسبط ابن العجمي (ص ١٤٤).\n(٧) في (ح): أفهي.\n(٨) في (أ): علمتك.\n(٩) في (ش): نسخت.\n(١٠) [٥٥٢] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وابن فضيل لم يدرك =","vol":"6","page":375},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= شَقِيق بن عقبة، والحديث قد روي من طرق صحيحة عن فضيل بن مرزوق عن شَقِيق، به.\nالتخريج:\nرواه أبو نعيم في \"المستخرج على صحيح مسلم\" ٢/ ٢٣٠ (١٤٠٧) من طريق سهل بن عثمان قال: حَدَّثَنَا ابن فضيل قال: حَدَّثَنَا فضيل بن مرزوق عن شَقِيق بن عقبة به.\nورواه مسلم في كتاب المساجد، باب الدليل على من قال: الصلاة الوسطي صلاة العصر (٦٣٠)، والإمام أَحْمد في \"مسنده\" ٤/ ٣٠١ (١٨٦٧٣)، وأبو نعيم في \"المستخرج على صحيح مسلم\" ٢/ ٢٣٠ (١٤٠٧)، والخطيب في \"الأسماء المبهمة\" (ص ٩٨) (٥٣) كلهم من طريق يحيى بن آدم.\nورواه الطبري في \"جامع البيان\" ٢/ ٥٦٠ والحاكم في \"المستدرك\" ٢/ ٣٠٩ وقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه. وعنه البيهقي في \"السنن الكبرى\" ١/ ٤٥٩ من طريق أبي أَحْمد الزُّبيريّ.\nورواه الطبري في \"جامع البيان\" من طريق على الصدائي.\nورواه أبو عوانة في \"المسند\" ١/ ٢٩٥ (١٠٤٠)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٣ من طريق محمَّد بن يوسف الفريابي.\nورواه أبو عوانة في \"المسند\" ١/ ٢٩٥ (١٠٤٠)، والروياني في \"مسنده\" ١/ ٢٨٨ (٤٣٠) من طريق يحيى بن أبي بكير.\nورواه أبو عوانة في \"المسند\" ١/ ٢٩٥ (١٠٤٠) من طريق أبي نعيم.\nورواه الخَطيب في \"الأسماء المبهمة\" (ص ٩٨) (٥٣)، والمزي في \"تهذيب الكمال\" ١٣/ ٥٥٧ من طريق محمَّد بن سابق، كلهم عن فضيل بن مرزوق به. وعلقه مسلم، عن الأَشجعيّ، عن سفيان الثَّوريّ، عن الأسود بن قيس، عن شَقِيق بن عقبة به بنحوه.\nووصله أبو عوانة في \"المسند\" ١/ ٢٩٥ (١٠٤١)، وأبو نعيم في \"المستخرج على صحيح مسلم\" ٢/ ٢٣٠ (١٤٠٨)، والبيهقي في \"السنن الكبرى\" ١/ ٤٥٩ كلهم =","vol":"6","page":376},{"text":"[٥٥٣] وأخبرنا عبد الله بن حامد (١) قال: أنا (٢) محمَّد بن الحسين (٣) قال: نا أَحْمد بن يوسف (٤) قال: نا حجاج (٥) قال: نا حماد (٦) قال: أنا عبيد (٧) الله، عن نافع (٨)، عن حفصة زوج النَّبِيّ - ﷺ - أنها (٩) قالت لكاتب مصحفها: إذا بلغت مواقيت الصلاة، فأخبرني حتَّى أخبرك بما سمعت (١٠) من رسول الله -ﷺ-. فلما أخبرها (١١)، قالت: اكتب؛ فإنِّي سمعت رسول الله - ﷺ - يقول:\n_________\n= من طريق إبراهيم بن أبي الليث عن الأَشجعيّ به.\nوقال ابن حجر في \"النكت الظراف\" ٢/ ٢٠: وتابعه مهران بن أبي عمر الرَّازيّ، عن سفيان الثَّوريّ، ولم يروه عن سفيان غيرهما.\n(١) عبد الله بن حامد الأَصْبهانِيّ، فقيه، لم يذكر بجرح ولا تعديل.\n(٢) في (أ): ثنا.\n(٣) محمَّد بن الحسين القطَّان، ثِقَة، وسماعه صحيح.\n(٤) أَحْمد بن يوسف السلمي، ثِقَة، حافظ.\n(٥) حجاج بن المنهال الأنماطي السلمي، مولاهم، أبو محمَّد البَصْرِيّ.\nثِقَة، فاضل. تُوفِّي سنة (٢١٦ هـ) أو (٢١٧ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٦٧، \"تهذيب التهذيب\" لابن حجر ١/ ٣٦١، \"تقريب التهذيب\" لابن حجر (١١٣٧).\n(٦) حماد بن سلمة، ثِقَة، تغير حفظه بأخرة.\n(٧) في (أ): عبد.\nوهو: عبيد الله بن عمر، ثِقَة، ثبت.\n(٨) نافع مولى ابن عمر، ثِقَة، ثبت، لم يسمع من حفصة.\n(٩) ساقطة من (أ).\n(١٠) في (ز): سمعته.\n(١١) كذا في (ش)، (ح)، (أ). وفي (ز): أخبرتها.","vol":"6","page":377},{"text":"\" (حافظوا على الصلوات والصلاة الوسطى صلاة (١) العصر) (٢) \" (٣).\n_________\n(١) في (ح): وصلاة.\n(٢) في (أ) زيادة: وقوموا لله قانتين.\n(٣) [٥٥٣] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، ونافع لم يسمع من حفصة وللحديث طرق عن حفصة وشاهد يصير الحديث بها حسنًا لغيره.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٥٥٦ عن المثنَّى. ورواه ابن أبي داود في \"المصاحف\" (ص ٨٦) عن عمه وإسحاق بن إبراهيم كلهم عن الحجاج به.\nوعند الطبري: \"والصلاة الوسطي، وهي: صلاة العصر\". وابن أبي داود لم يسق لفظه، وأحال على الرواية الآتية وفيها: \"والصلاة الوسطى وصلاة العصر\". وخالفهم محمَّد بن بشار فرواه عنه ابن أبي داود في \"المصاحف\" (ص ٨٥) وقال: لم نكتبه عن غيره، عن الحجاج، عن حماد، عن عبيد الله، عن نافع، عن ابن عمر، عن حفصة، به.\nالتخريج:\nورواه الطبري في \"جامع البيان\" ٢/ ٥٦٣، وابن عبد البر في \"التمهيد\" ٤/ ٢٨٢ كلاهما من طريق أسد بن موسى قال: حَدَّثَنَا حماد بن سلمة، به.\nوعلَّقه ابن حزم في \"المحلى\" ٤/ ٢٥٤ عن حماد بن سلمة، به، وفيه \"وصلاة العصر\".\nورواه الطبري في \"جامع البيان\" ٢/ ٥٦٣، وابن أبي داود في \"المصاحف\" (ص ٨٦) من طريق عبد الوهَّاب. ورواه إسماعيل القاضي كما عزاه له ابن عبد البر في \"التمهيد\" ٤/ ٢٨١ ورواه البيهقي في \"السنن الكبرى\" ١/ ٤٦٢ من طريق حماد ابن زيد، كلاهما عن عبيد الله، به، وفيه \"وصلاة العصر\" وفي آخره قال نافع: فقرأت ذلك المصحف فوجدت فيه الواو.\nقال ابن عبد البر في \"التمهيد\" ٤/ ٢٨١: هذا إسناد صحيح جيد من حديث حفصة. =","vol":"6","page":378},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقال البيهقي في \"السنن الكبرى\" ١/ ٤٦٢: وهذا مسند، إلَّا أن فيه إرسالًا من جهة نافع، ثم أكده بما أخبر عن رؤيته.\nورواه عبد الرَّزّاق في \"مصنفه\" ١/ ٥٧٨ (٢٢٠٢) عن ابن جريج، عن نافع به موقوفًا. ورواه أبو يعلى في \"مسنده\" ١٣/ ٥ (٧١٢٩)، وابن أبي داود في \"المصاحف\" (ص ٨٦)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٢ ومن طريقه الدمياطي في \"كشف المغطى\" (ص ٨٨) (١٠٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٢٢٨ (٦٣٢٣) وعندهم: \"وصلاة العصر\" كلهم من طريق ابن إسحاق قال: حَدَّثني أبو جعفر محمَّد بن عليّ، ونافع أن عمرو بن رافع مولى عمر حدثهما عن حفصة، فذكره بنحوه.\nوعمرو بن رافع روى عنه أكثر من واحد، وقال العجلي: ثِقَة. وذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: مقبول.\n\"تاريخ أسماء الثِّقات\" لابن شاهين ٢/ ١٧٦ \"الثِّقات\" لابن حبان ٥/ ١٧٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٧٠، \"تقريب التهذيب\" لابن حجر (٥٠٢٩). وقال البيهقي في \"السنن الكبرى\" ١/ ٤٦٣: فخالف -أي ابن إسحاق- رواية زيد ابن أسلم وعبيد الله بن عمر في الإسناد والمتن جميعًا، حيث قال: عن عمر بن رافع، وإنما هو: عمرو بن رافع، وعمر لا يصح، قاله البُخَارِيّ. وحيث قال: \"هي صلاة العصر\"، وإنما هو: \"وصلاة العصر\".\nوقال الهيثمي في \"مجمع الزوائد\" ٦/ ٣٢٠: رواه أبو يعلى ورجاله ثقات. وفيه: \"والصلاة الوسطي صلاة العصر\" -بدون واو- وهو خطأ، وقد وردت القراءة على الصواب في \"المطالب العالية\" لابن حجر ٤/ ٩١ (٣٥٥٤)، و\"إتحاف الخيرة\" للبوصيري ٦/ ٣٤٩ (٦٠٠١).\nورواه ابن أبي داود في \"المصاحف\" (ص ٨٦)، وعزاه ابن حجر في \"تهذيب التهذيب\" لابن حجر ٣/ ٢٧٠ لإسماعيل القاضي. من طريق عبد الرَّحْمَن بن عبد الله، عن نافع، عن عمرو بن رافع به بنحوه وفيه: \"وصلاة العصر\".\nورواه مالك في \"الموطأ\" ١/ ١٣٩ في كتاب الصلاة، باب الصلاة الوسطى، =","vol":"6","page":379},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وانظر \"الموطأ\" برواية أبي مصعب الزُّهْرِيّ ١/ ١٣٨ (٣٤٩)، ومن طريقه رواه أبو عبيد في \"فضائل القرآن\" (ص ٢٩٢)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٧٢، والدمياطي في \"كشف المغطى\" (ص ٨٩) (١١١)، والمزي في \"تهذيب الكمال\" ٢٢/ ٢٢ عن زيد بن أسلم، عن عمرو بن رافع به موقوفًا وفيه: \"وصلاة العصر\".\nورواه أبو عبيد في \"فضائل القرآن\" (ص ٢٩٢)، والطبري في \"جامع البيان\" ٢/ ٥٦٣ من طريق سعيد بن أبي هلال. ورواه ابن عبد البر في \"التمهيد\" ٤/ ٢٨٢ من طريق هشام بن سعد، كلاهما عن زيد بن أسلم، به مرفوعًا.\nقال ابن عبد البر في \"التمهيد\" ٤/ ٢٨٠: وحديث حفصة هذا قد اختلف في رفعه، وفي متنه أَيضًا.\nورواه الطبري في \"جامع البيان\" ٢/ ٥٦٣، وابن أبي داود في \"المصاحف\" (ص ٨٧) وعندهما: \"وصلاة العصر\".\nورواه الطحاوي في \"شرح معاني الآثار\" ١/ ١٧٣ ومن طريقه الدمياطي في \"كشف المغطى\" (ص ٩١) (١١٣) وعندهما: \"وهي صلاة العصر\" كلهم من طريق أبي سلمة عن عمرو بن رافع مولى عمر قال: كان مكتوبًا في مصحف حفصة، فذكره.\nورواه الطبري في \"جامع البيان\" ٢/ ٥٦٢ وابن أبي داود في \"المصاحف\" (ص ٨٥) كلاهما من طريق شعبة، عن أبي بشر، عن عبد الله بن يزيد الأَزدِيّ، عن سالم بن عبد الله أن حفصة أمرت إنسانًا، فذكره بنحوه، وفيه: \"وصلاة العصر\". وقد رواه الطبري في \"جامع البيان\" ٢/ ٥٥٦ من طريق هشيم، عن أبي بشر، عن سالم، فذكره بنحوه، وفيه: \"صلاة العصر\" بدون الواو.\nوقال ابن عبد البر في \"التمهيد\" ٤/ ٢٨٣: وكذلك رواية من أثبت الواو في حديث حفصة أصح إسنادًا، وحسبك بقول نافع: فرأيت الواو فيها.\nوقال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ١/ ١٥٥: وقد روى الإِمام أبو بكر عبد الله بن أبي داود السجستاني في كتاب \"المصاحف\" حديث حفصة من =","vol":"6","page":380},{"text":"[٥٥٤] وبإسناده عن حماد (١)، عن هشام بن (٢) عروة (٣)، عن أَبيه (٤) قال: كان في مصحف عائشة (٥) ﵂: (حافظوا على الصلوات والصلاة الوسطي صلاة العصر وقوموا لله قانتين) (٦).\n_________\n= نحو عشرين طريقًا كلها: \"وصلاة العصر\" بالواو. . ولحديث حفصة شاهد من حديث عائشة سيأتي تخريجه.\n(١) حماد بن سلمة، ثِقَة، تغير حفظه بأخرة.\n(٢) في (ح): عن.\n(٣) في (ز): عمرو.\nوهو: هشام بن عروة، ثِقَة.\n(٤) عروة بن الزُّبير، ثِقَة.\n(٥) أم المُؤْمنين ﵂.\n(٦) [٥٥٤] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والحديث قد روي من طرق أخرى عن حماد لكنه معلول بالمخالفة.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢/ ٥٥٦ عن المثنَّى بن إبراهيم قال: حَدَّثَنَا الحجاج به بنحوه.\nوشيخ الطبري لم أظفر له بترجمة، وقال الشيخ أَحْمد شاكر: المثنَّى بن إبراهيم الآملي يروي عنه الطبري كثيرًا في \"التفسير\" و\"التاريخ\". حاشية \"جامع البيان\" للطبري ١/ ١٧٦ (١٨٦).\nرواه ابن أبي داود في \"المصاحف\" (ص ٨٣) عن عبد الله بن إسحاق النَّاقد، وأبي عبد الرَّحْمَن الأذرمي قالا: نا يزيد وهو: ابن هارون، عن حماد به.\nوقد خولف حماد في إسناده ومتنه.\nفقد رواه عبد الرَّزّاق في \"مصنفه\" ١/ ٥٧٨ (٢٢٠١) عن معمر، عن هشام بن عروة قال: قرأت في مصحف عائشة، فذكره. وفيه: \"وصلاة العصر\". فلم يذكر: =","vol":"6","page":381},{"text":"وهكذا كان يقرؤها (١) أُبي بن كعب (٢) وعبيد بن عمير (٣).\n_________\n= \"هي\" وأثبت الواو. وجعله من قراءة هشام لا من روايته عن أَبيه.\nوقد روى مسلم في كتاب المساجد ومواضع الصلاة، باب الدليل لمن قال الصلاة الوسطي هي صلاة العصر (٦٢٩)، وأبو داود في كتاب الصلاة، باب في وقت العصر (٤١٠)، والتِّرمذيّ في كتاب التفسير، باب ومن سورة البقرة (٢٩٨٢) وقال: حديث حسن صحيح، والنَّسائيّ في كتاب الصلاة، باب المحافظة على صلاة العصر ١/ ٢٣٦، وفي \"تفسيره\" ١/ ٢٦٩ (٦٦)، والإمام مالك في \"الموطأ\" في كتاب صلاة الجماعة، باب الصلاة الوسطي ١/ ١٣٨، والإمام أَحْمد في \"مسنده\" ٦/ ٧٣ (٢٤٤٤٨)، ٦/ ١٧٨ (٢٥٤٥٠). كلهم من طريق زيد بن أسلم، عن القعقاع بن حكيم، عن أبي يونس مولى عائشة أنَّه قال: أمرتني عائشة -أن أكتب لها مصحفًا، وقالت: إذا بلغت هذِه الآية فآذني: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾ فلما بلغتها آذنتها، فأملت علي: (حافظوا على الصلوات والصلاة الوسطى وصلاة العصر وقوموا لله قانتين) قالت عائشة: سمعتها من رسول الله -ﷺ-. . هذا لفظ مسلم.\nقال ابن حجر في \"فتح الباري\" ٨/ ١٩٧: فتمسك قوم بأن العطف يقتضي المغايرة، فتكون صلاة العصر غير الوسطى، وأجيب بأن حديث علي ومن وافقه أصح إسنادًا وأصرح، وبأن حديث عائشة قد عورض برواية عروة أنَّه كان في مصحفها: \"وهي العصر\"، فيحتمل أن تكون الواو زائدة. .، أو هي عاطفة، لكن عطف صفة لا عطف ذات. . ولعل أصل ذلك ما في حديث البراء أنها نزلت أولًا: (والعصر)، ثم نزلت ثانيًا بدلها: ﴿وَالصَّلَاةِ الْوُسْطَى﴾، فجمع الراوي بينهما. وانظر \"التمهيد\" لابن عبد البر ٤/ ٢٨٣، \"كشف المغطى\" للدمياطي (ص ٩٤ - ٩٧).\n(١) في (س)، (أ): يقرأ بها.\n(٢) رواها أبو عبيد في \"فضائل القرآن\" (ص ٢٩٣) وقال ابن حجر في \"فتح الباري\" ٨/ ١٩٧: إسناده صحيح.\n(٣) روى أبو عبيد في \"فضائل القرآن\" (ص ٢٩٣)، والطبري في \"جامع البيان\" ٢/ ٥٦٤ من طريق عطاء قال: كان عبيد بن عمير يقرأ: (حافظوا على الصلوات =","vol":"6","page":382},{"text":"[٥٥٥] (وأخبرنا (١) عبد الله (بن حامد الوزان) (٢)، قال: أنا مكّيّ (ابن عبدان) (٣)، قال: نا عبد الرَّحْمَن بن بشر (٤)، قال: نا عبد الرَّزّاق (٥)، قال: أنا معمر (٦) والثوري (٧)، عن الأَعمش) (٨).\nوأخبرنا عبد الله (٩)، قال: أنا مكّيّ، قال: نا عبد الله بن هاشم، قال: نا عبد الله بن نمير وأبو معاوية (١٠)، عن الأَعمش، عن مسلم (١١)\n_________\n= والصلاة الوسطي وصلاة العصر) وقال أبو عبيد: يقرؤها بالواو. وهذا يخالف ما ذكره المصنف عنه إلَّا إن كان المصنف لا يفرق بين قراءة: (صلاة العصر)، و: (وصلاة العصر) وأن العطف عنده هنا لا يقتضي المغايرة.\n(١) في (أ): حَدَّثَنَا.\n(٢) زيادة من (ح).\nوهو: عبد الله بن حامد الأَصْبهانِيّ، فقيه، لم يذكر بجرح ولا تعديل.\n(٣) زيادة من (ح)، (أ).\nوهو: مكّيّ بن عبدان، ثِقَة مأمون.\n(٤) في (أ): زيد.\nوهو: عبد الرَّحْمَن بن بشر، ثِقَة.\n(٥) عبد الرَّزّاق بن همام، ثِقَة، اختلط بعد سنة (٢٠٠ هـ).\n(٦) معمر بن راشد، ثِقَة.\n(٧) سفيان الثَّوريّ، ثِقَة، حافظ.\n(٨) ما بين القوسين ساقط من (ش).\nوالأعمش هو: سليمان بن مهران، ثِقَة، مدلس، وروايته هنا محمولة على الاتصال.\n(٩) عبد الله بن هاشم الطوسي، ثِقَة.\n(١٠) محمَّد بن خازم أبو معاوية، ثِقَة، من أثبت النَّاس في حديث الأَعمش.\n(١١) مسلم بن صبيح أبو الضحى، ثِقَة.","vol":"6","page":383},{"text":"عن شُتَيْر (١) بن (٢) شَكَل، عن علي قال: قال رسول الله -ﷺ- يوم الأحزاب: \"شغلونا عن صلاة (٣) الوسطي صلاة العصر؛ ملأ الله بيوتهم، أو قبورهم (٤) نارًا\"، ثم صلاها بين العشائين (٥).\n_________\n(١) كذا في هامش (س) و(ش)، (ح)، (ز). وفي (س)، (أ): بشير.\nوهو: شُتَير بن شَكَل بن حميد العبسي أبو عيسى الكُوفيّ.\nثِقَة، يقال: إنه أدرك الجاهلية. وعده بعضهم في المخضرمين. تُوفِّي بالكوفة زمن مصعب بن الزُّبير.\n\"الطبقات الكبرى\" لابن سعد ٦/ ١٨١، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٨٧، \"تذكرة الطالب المعلم\" لسبط ابن العجمي (ص ٦٨)، \"الإصابة\" لابن حجر ٣/ ٢١٩، \"تهذيب التهذيب\" لابن حجر ٢/ ١٥٢، \"تقريب التهذيب\" لابن حجر (٢٧٤٧).\n(٢) كذا في جميع النسخ. وفي (س): عن.\n(٣) في (ز)، (أ): الصلاة.\n(٤) في (ش)، (أ): وقبورهم. وفي (ح): قلوبهم أو بيوتهم.\n(٥) [٥٥٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا والحديث قد روي من طرق صحيحة عن الأَعمش، به.\nالتخريج:\nوهو في \"المصنف\" لعبد الرَّزّاق ١/ ٥٧٦ (٢١٩٤) ومن طريقه رواه الإِمام أَحْمد في \"مسنده\" ١/ ١٢٦ (١٠٣٦)، ١/ ١٤٦ (١٢٤٦).\nورواه مسلم في كتاب المساجد، باب الدليل لمن قال الصلاة الوسطى هي صلاة العصر (٦٥٧) (٢٠٥) عن أبي بكر بن أبي شيبة. ورواه الإِمام أَحْمد في \"المسند\" ١/ ٨١، (٦١٧)، ١/ ١١٣ (٩١١)، كلاهما عن أبي معاوية به.\nورواه النَّسائيّ في \"السنن الكبرى\" ١/ ١٥٢ (٣٥٨) من طريق عيسى بن يونس.\nورواه الإِمام أَحْمد في \"المسند\" ١/ ١٥١ (١٢٩٩) من طريق شعبة، كلاهما عن =","vol":"6","page":384},{"text":"وفي بعض الأخبار أن رجلًا قال في مجلس عبد العزيز بن مروان (١):\n_________\n= الأَعمش، به.\nورواه البُخَارِيّ في كتاب الجهاد، باب الدعاء على المشركين بالهزيمة (٢٩٣١)، وفي كتاب المغازي، باب غزوة الخندق وهي الأحزاب (٤١١١)، وفي كتاب التفسير، باب تفسير سورة البقرة قوله تعالى ﴿حَافِظُوا عَلَى الصَّلَوَاتِ ..﴾ (٤٥٣٣) وفي كتاب الدعوات، باب الدعاء على المشركين (٦٣٩٦)، ومسلم في باب التغليظ على تفويت صلاة العصر (٦٢٧) (٢٠٢) و(٢٠٣)، وأبو داود في كتاب الصلاة، باب وقت صلاة العصر (٤٠٩)، والتِّرمذيّ في كتاب التفسير، باب ومن سورة البقرة (٢٩٨٤) وقال: حديث حسن صحيح، والنَّسائيّ في كتاب الصلاة، باب المحافظة على صلاة العصر ١/ ٢٣٦ والإمام أَحْمد في \"المسند\" ١/ ٧٩ (٥٩١)، ١/ ١٢٢ (٩٩٤)، ١/ ١٣٥ (١١٣٢)، ١/ ١٣٧ (١١٥٠)، ١/ ١٥٢ (١٣٠٨)، ١/ ١٥٣ (١٣١٤)، ١/ ١٥٤ (١٣٢٧) كلهم من طريق عبيدة. ورواه مسلم (٧٢٦) (٢٠٤) والإمام أَحْمد في \"المسند\" ١/ ١٣٥ (١١٣٢)، ١/ ١٥٢ (١٣٠٦) من طريق يحيى الجزار.\nورواه ابن ماجه في كتاب الصلاة، باب المحافظة على صلاة العصر (٦٨٤)، والنَّسائيّ في \"السنن الكبرى\" ١/ ١٥٢ والإمام أَحْمد في \"مسنده\" ١/ ١٢٢، (٩٩٠)، ١/ ١٥٠ (١٢٨٨)، كلهم من طريق زر بن حبيش، كلهم عن علي، به بنحوه.\nقال ابن حجر في \"الكاف الشاف\" ١/ ٢٨٧: والحديث في الكتب الستة إلَّا أن قوله: \"صلاة العصر\" عند مسلم وحده ..\nقلت: في رواية البُخَارِيّ (٦٣٩٦) وأبي داود: \"وهي صلاة العصر\". وقد رد الحافظ في \"فتح الباري\" ١١/ ١٩٥ على الكرماني حين زعم أن عبارة: \"وهي صلاة العصر\" مدرجة من بعض الرواة. .\n(١) عبد العزيز بن مروان بن الحكم بن أبي العاص الأُموي أبو الأصبغ المدنِيُّ.\nأخو الخليفة عبد الملك، وولي العهد بعده، ووالد الخليفة العادل عمر، أمره =","vol":"6","page":385},{"text":"أرسلني أبو بكر وعمر وأنا غلام صغير إلى النَّبِيّ (١) - ﷺ - أسأله عن الصلاة الوسطي فأخذ أصْبعي (٢) الصغيرة (٣) فقال: \"هذِه الفجر\"، ثم قبض (٤) التي تليها، فقال: \"هذِه الظهر\"، ثم قبض الإبهام، فقال: \"هذِه (٥) المغرب\"، ثم قبض التي تليها، فقال: \"هذِه العشاء\"، ثم قال: \"أي أصابعك بقيت؟ \"فقلت: الوسطي. فقال: \"أي الصلوات (٦) بقيت؟ \" قلت: العصر. قال: \"هي العصر\" (٧).\n_________\n= أبوه على مصر، فأقام بها أكثر من عشرين عامًا. قال ابن سعد، والنَّسائيّ: ثِقَة. وذكره ابن حبان في \"الثِّقات\". قال ابن حجر: صدوق. تُوفِّي قبل أخيه عبد الملك سنة (٨٥ هـ)، وقيل غير ذلك.\n\"الطبقات الكبرى\" لابن سعد ٥/ ٢٣٦، \"الولاة والقضاة\" للكندي (ص ٤٨)، \"الثِّقات\" لابن حبان ٥/ ١٢٢، \"سير أعلام النبلاء\" للذهبي ٤/ ٢٤٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٩٤، \"تقريب التهذيب\" لابن حجر (٤١٢١).\n(١) في (أ): رسول الله.\n(٢) في (أ): بأصبعي.\n(٣) في (ز): الصغير.\n(٤) في (ش)، (ح)، (ز): وقبض.\n(٥) في (أ): هذا.\n(٦) في (ش): صلاة. وفي (ح)، (ز)، (أ): الصلاة.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٠ عن أَحْمد بن إسحاق قال: حَدَّثَنَا أبو أَحْمد قال: حَدَّثَنَا عبد السلام، عن سالم مولى أبي نصير قال: حَدَّثني إبراهيم بن يزيد الدِّمشقيّ قال: كنت جالسًا عند عبد العزيز بن مروان، فذكره.\nوذكره ابن كثير، والحافظ، والسيوطي، ولم ينسبوه إلَّا للطبري.\n\"تفسير القرآن العظيم\" لابن كثير ٢/ ٣٩٨، \"فتح الباري\" لابن حجر ٨/ ١٩٥، \"الدر المنثور\" للسيوطي ١/ ٥٤٠.\nوقال الشيخ أَحْمد شاكر: هذا إسناد مجهول عندي على الأقل، فلست أدري من عبد السلام شيخ أبي أَحْمد، وفي هذا الاسم كثرة، وسالم مولى أبي نصير لم =","vol":"6","page":386},{"text":"قالوا: ولأنها صلاة (١) بين صلاتي نهار، وصلاتي (٢) ليل؛ ولأن النَّبِيّ - ﷺ - أمر بالمحافظة عليها، وبالغ فيها (٣). فروى أبو تميم الجيشاني (٤) عن أبي بصرة (٥) الغفاري (٦) قال: صلى بنا رسول الله - ﷺ - صلاة العصر، فلما انصرف قال: \"إن هذِه الصلاة (٧) فرضت على من كان قبلكم، فتوانوا\n_________\n= أجده. حاشية \"جامع البيان\" للطبري ٥/ ١٩٦ - ١٩٧ بتصرف.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٩٨: غريب جدًّا.\n(١) زيادة من (ش).\n(٢) في (ح): وبين صلاتي.\n(٣) ساقطة من (ش)، (ح).\n(٤) في (أ): الجشاني.\nعبد الله بن مالك بن أبي الأسحم أبو تميم الجيشاني المصري.\nثِقَة، مخضرم. قال مرثد: كان من أعبد أهل مصر. ولد في حياة النَّبِيّ -ﷺ- وتوفي سنة (٧٧ هـ).\n\"الطبقات الكبرى\" لابن سعد ٧/ ٥١٠، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٧١، \"تذكرة الطالب المعلم\" لسبط ابن العجمي (ص ١٠٣)، \"الإصابة\" لابن حجر ٧/ ٢٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٤١٤، \"تقريب التهذيب\" لابن حجر (٣٥٦٤).\n(٥) كذا في جميع النسخ وهو الصواب. وفي (س): نضرة.\n(٦) حُمَيل ويقال: حَميل، أو جميل بن بصرة بن وقَّاص بن حاجب أبو بصرة الغفاري.\nله ولأبيه وجده صحبة، شهد فتح مصر، واختط بها، ودفن في مقبرتها.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٦١١، \"أسد الغابة\" لابن الأثير ٥/ ١٤٨، \"الإصابة\" لابن حجر ٧/ ٢٠، \"تهذيب التهذيب\" لابن حجر ١/ ٥٠٢، \"تقريب التهذيب\" لابن حجر (١٥٧٢).\n(٧) في (ش): صلاة.","vol":"6","page":387},{"text":"فيها، وتركوها، فمن صلاها منكم، وحافظ عليها أوتي أجره مرتين، ولا صلاة بعدها حتَّى يُرى الشاهد\" (١) والشاهد: النجم.\nوروى أبو قلابة (٢)، عن أبي المهاجر (٣)، عن بريدة (٤) قال: قال رسول الله -ﷺ-: \"بكروا بالصلاة (٥) في يوم (٦) الغيم، فإنَّه من فاتته صلاة العصر حبط عمله\" (٧).\n_________\n(١) رواه مسلم في كتاب صلاة المسافرين وقصرها، باب الأوقات التي نهي عن الصلاة فيها (٨٣٠)، والنَّسائيّ في كتاب المواقيت، باب تأخير المغرب ١/ ٢٥٩، والإمام أَحْمد في \"مسنده\" ٦/ ٣٩٦ - ٣٩٧ (٢٧٢٢٥، ٢٧٢٢٧)، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٢٥١ (١٠٠٣)، والطبري في \"جامع البيان\" ٢/ ٥٦٦ - ٥٦٧، وأبو عوانة في \"المسند\" ١/ ٣٠١ (١٠٦١)، والطحاوي في \"شرح معاني الآثار\" ١/ ١٥٣، والطبراني في \"المعجم الكبير\" ٢/ ٢٧٨ - ٢٧٩ (٢١٦٥، ٢١٦٦)، والبيهقي في \"السنن الكبرى\" ٢/ ٤٥٢.\n(٢) عبد الله بن زيد بن عمرو أبو قلابة البَصْرِيّ، ثِقَة فاضل، كثير الإرسال.\n(٣) أبو المهاجر عن بريدة الأسلمي، وعمرو بن أمية الضمري، وعمران بن الحصين، وعنه أبو قلابة الجرمي، كذا يقول الأَوْزَاعِيّ في هذِه الأحاديث الثلاثة عن يحيى ابن أبي كثير عن أبي قلابة.\nقال ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٣٣٣: وهم فيه الأَوْزَاعِيّ، فقال: عن أبي المهاجر. وإنما هو أبو المهلب. وتعقب ابن حبان الضياءُ المقدسيّ، وقال: الصواب: أبو المليح عن بريدة. وقال الذهبي: لا يعرف. \"تهذيب الكمال\" للمزي ٣٤/ ٣٢٥، \"ميزان الاعتدال\" للذهبي ٤/ ٥٧٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٩٤، \"عمدة القاري\" لابن حجر ٥/ ٦٠.\n(٤) بريدة بن الحصيب، صحابي مشهور شهد خيبر.\n(٥) في (ح): الصلاة. وفي (ز): في الصلاة. وفي (أ): بالعصر.\n(٦) في (أ): اليوم.\n(٧) رواه ابن ماجه في كتاب الصلاة، باب ميقات الصلاة في الغيم (٦٩٤)، والإمام =","vol":"6","page":388},{"text":"[٥٥٦] أخبرنا أبو بكر محمَّد (بن محمَّد) (١) البغدادي (٢)، قال:\n_________\n= أَحْمد في \"مسنده\" ٥/ ٣٦١ (٢٣٠٥٥)، وابن أبي شيبة في \"مصنفه\" ٣/ ١٣٩ (٦٣٤٥)، والحسن بن عرفة في \"جزئه\" (ص ٤٨) (١٢)، ومحمَّد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٨٨٢ (٩٠٥)، والطبري في \"جامع البيان\" ٢/ ٢٢٣، وابن المنذر في \"الأوسط\" ٢/ ٣٦٦ (١٠٢٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٣٣٢ (١٤٧٠) كلهم من طرق، عن الأَوْزَاعِيّ، عن يحيى بن أبي كثير، عن أبي قلابة به.\nورواه البُخَارِيّ في كتاب المواقيت، باب من ترك العصر (٥٥٣)، وفي باب التبكير بالصلاة في يوم الغيم (٥٩٤)، والنَّسائيّ في كتاب الصلاة، باب من ترك العصر ١/ ٢٣٦، والإمام أَحْمد في \"مسنده\" ٥/ ٣٤٩ - ٣٥٠ (٢٢٩٥٧)، ٥/ ٣٥٧ (٢٣٠٢٦)، ٥/ ٣٦٠ (٢٣٠٤٨)، ومحمَّد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٨٨١ (٩٠٢، ٩٠٣)، وابن خزيمة في \"صحيحه\" ١/ ١٧٣ (٣٣٦)، والروياني في \"مسنده\" ١/ ٨٢ (٤٧)، والبيهقي في \"السنن الكبرى\" ١/ ٤٤٤، كلهم من طرق عن هشام الدستوائي.\nورواه الإِمام أَحْمد في \"مسنده\" ٥/ ٣٦٠ (٢٣٠٤٥) ومحمَّد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٨٨٢ (٩٠٤)، كلاهما من طريق معمر.\nورواه الإِمام أَحْمد في \"مسنده\" ٥/ ٣٥٠ (٢٢٩٥٩) من طريق شيبان، كلهم عن يحيى بن أبي كثير، عن أبي قلابة، عن أبي المليح قال: كنا مع بريدة في غزوة في يوم ذي غير، فقال: بكروا بصلاة العصر، فإن النَّبِيّ - ﷺ - قال: \"من ترك صلاة العصر، فقد حبط عمله\". هذا لفظ البُخَارِيّ.\nقال ابن حجر في \"فتح الباري\" ٢/ ٣٢: وتابع هشامًا على هذا الإسناد عن يحيى ابن أبي كثرِ شيبانُ، ومعمرٌ، وحديثهما عند أَحْمد، وخالفهم الأَوْزَاعِيّ فرواه عن يحيى، عن أبي قلابة، عن أبي المهاجر عن بريدة، والأول هو المحفوظ، وخالفهم أَيضًا في سياق المتن.\n(١) ساقطة من (ش).\n(٢) محمَّد بن محمَّد بن أَحْمد بن عثمان الطرازي أبو بكر البغدادي، قال الخَطيب: ذاهب الحديث، روى مناكير وأباطيل.","vol":"6","page":389},{"text":"أنا أبو القاسم المنيعي (١)، قال: نا علي بن الجعد (٢)، قال: نا صخر ابن جويرية (٣)، قال: نا نافع (٤)، عن ابن عمر (٥)،\nعن النَّبِيّ -ﷺ- وقال: \"الذي تفوته صلاة (٦) العصر فكأنما (٧) وتِرَ (٨)\n_________\n(١) عبد الله بن محمَّد بن عبد العزيز بن المرزبان أبو القاسم البَغَوِيّ البغدادي.\nقال الدارقطني: ثِقَة، جبل، إمام من الأئمة، أقل المشايخ خطأ. وقال الخَطيب: كان ثِقَة، ثبتًا، مكثرًا، فهمًا، عارفًا. ولد سنة (٢١٤ هـ)، وتوفي ليلة الفطر سنة (٣١٧ هـ).\n\"سؤالات السلمي للدارقطني\" (ص ٢١٣)، \"تاريخ بغداد\" للخطيب ١٠/ ١١١، \"سير أعلام النبلاء\" للذهبي ١٤/ ٤٤٠، \"لسان الميزان\" لابن حجر ٣/ ٣٣٨.\n(٢) علي بن الجعد، ثِقَة.\n(٣) صخر بن جويرية مولى بني تميم، ويقال بني هلال، أبو نافع البَصْرِيّ.\nقال أَحْمد: ثِقَة، ثِقَة. وقال ابن القطَّان: ذهب كتاب صخر، فبعث إليه من المدينة. قال الذهبي: ثِقَة، تُوفِّي سنة بضع وستين ومائة.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٢٧، \"سير أعلام النبلاء\" للذهبي ٧/ ٤١٠، \"الكاشف\" للذهبي (٢٣٧٥)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٠٤، \"تقريب التهذيب\" لابن حجر (٢٩٠٤).\n(٤) نافع مولى ابن عمر، ثِقَة، ثبت.\n(٥) عبد الله بن عمر، صحابي مشهور.\n(٦) ساقطة من (ش)، (ح).\n(٧) في (ش): كأنه.\n(٨) أي نقص، وروي بنصب اللامين، ورفعهما، والنصب هو الصحيح على أنَّه مفعول ثان، ومن رفع فعلى ما لم يسم فاعله، ومعناه: انتزع منه أهله وماله. وأما على رواية النصب، معناه: نقص هو أهله، وماله، وسلبه، فبقي بلا أهل، ولا مال، فليحذر من تفويتها كحذره من ذهاب أهله وماله. وقيل: هو من الوتر، والوتر الجناية التي يطلب ثأرها، فيجتمع عليه غمان: غم المصيبة، وغم مقاساة =","vol":"6","page":390},{"text":"أهله وماله\" (١).\nوقال قبيصة بن ذؤيب (٢): هي صلاة المغرب؛ ألا ترى أنها وسط\n_________\n= طلب الثأر. \"معالم السنن\" للخطابي ١/ ١٣١، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٤٨، \"شرح صحيح مسلم\" للنووي ٥/ ١٢٧ - ١٢٨، \"فتح الباري\" لابن حجر ٢/ ٣٠.\n(١) [٥٥٦] الحكم على الإسناد:\nإسناده ضعيف فيه شيخ المصنف، يروي المناكير والأباطيل، وضعفه الخَطيب.\nوقد روي من طرق صحيحة عن نافع، فالحديث حسن لغيره.\nالتخريج:\nالحديث في \"الجعديات\" لأبي القاسم البَغَوِيّ (ص ٤٤٢) (٣٠١٣).\nورواه الإِمام مالك في \"الموطأ\" في كتاب وقوت الصلاة، باب جامع الوقوف ١/ ١١ ومن طريقه رواه البُخَارِيّ في كتاب المواقيت، باب إثم من فاته صلاة العصر (٥٥٢) ومسلم في كتاب المساجد، باب التغليظ في تفويت صلاة العصر (٦٢٦) (٢٠٠) وأبو داود في كتاب الصلاة، باب وقت العصر (٤١٤) والنَّسائيّ في كتاب المواقيت، باب التشديد في تأخير العصر ١/ ٢٥٥ ورواه التِّرْمِذِيّ في كتاب الصلاة، باب ما جاء في السهو عن وقت صلاة الحصر (١٧٥) -وقال: حديث حسن صحيح- من طريق الليث بن سعد. ورواه الإِمام أَحْمد في \"مسنده\" ٢/ ٥٤ (٥١٦١)، ٢/ ١٠٢ (٥٧٨٠)، والدارمي في \"السنن\" (١٢٦٧)، كلاهما من طريق عبيد الله بن عمر، كلهم عن نافع، به بنحوه.\nورواه مسلم (٦٢٦)، (٢٠١)، والنَّسائيّ ١/ ٢٥٥، وابن ماجه في كتاب الصلاة، باب المحافظة على صلاة العصر (٦٨٥)، والإمام أَحْمد في \"المسند\" ٢/ ٨ (٤٥٤٥) والدارمي في \"السنن\" (١٢٦٦) كلهم من طريق سالم بن عبد الله بن عمر عن أَبيه، به بنحوه.\n(٢) قبيصة بن ذؤيب بن حلحلة بن عمرو الخُزَاعِيّ أبو إسحاق أو أبو سعيد المدنِيُّ. من أولاد الصَّحَابَة، وله رؤية، أتي به إلى النَّبِيّ - ﷺ - ولد، فدعا له. نزل دمشق. قال مكحول: ما رأيت أحدًا أعلم منه. ولد عام الفتح وقيل يوم حنين. وتوفي سنة =","vol":"6","page":391},{"text":"ليست بأقلها ولا أكثرها، ولا تقصر في السفر (١). وهي وتر النهار.\n[٥٥٧] أخبرنا (أبو القاسم الحسن بن محمَّد الفارسيّ) (٢)، قال: نا (٣) أبو بكر أَحْمد (٤) بن يعقوب (بن عبد الجبار) (٥) القُرشيّ (٦)، (قال: نا بشر) (٧) بن هاشم (٨)\n_________\n= (٨٦ هـ)، وقيل بعدها.\n\"الطبقات الكبرى\" لابن سعد ٥/ ١٧٦، \"الاستيعاب\" لابن عبد البر ٣/ ١٢٧٢ \"سير أعلام النبلاء\" للذهبي ٤/ ٢٨٢ \"الإصابة\" لابن حجر ٥/ ٢٧١، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٢٥، \"تقريب التهذيب\" لابن حجر (٥٥١٢).\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٤. قال ابن حجر في \"الكاف الشاف\" ١/ ٢٨٨: وإسحاق متروك، وشيخه مجهول.\n(٢) في (ش): أبو القاسم الفارسيّ. وفي (ح): الحسن بن محمَّد بن القاسم الفارسيّ. لعله محمَّد أبو القاسم الحبيبي، عالم مفسر. كذبه الحاكم وجماعة.\n(٣) في (ش): أنا.\n(٤) في (ح): محمَّد.\n(٥) ساقطة من (ح).\n(٦) في (ش): القريش.\nوهو: أَحْمد بن يعقوب بن عبد الجبار الأُموي المرواني أبو بكر الجرجاني.\nقال الحاكم: كان يضع الحديث، ويحدثهم عن أبي خليفة، وعن المجاهيل؛ قصدته وكاشفته ونصحته. وقال البيهقي: له أحاديث موضوعة؛ لا أستحل رواية شيء منها. تُوفِّي سنة (٣٦٧ هـ).\n\"تاريخ الإِسلام\" للذهبي ٢٦/ ٦٨٦، \"ميزان الاعتدال\" للذهبي ١/ ١٦٥، \"لسان الميزان\" لابن حجر ١/ ٣٢٦.\n(٧) ساقطة من (ش).\n(٨) في (أ): هشام.","vol":"6","page":392},{"text":"الحشاش (١) بالبصرة (٢)، قال: نا عبد العزيز بن معاوية القُرشيّ (٣)، قال: نا محمَّد بن الحارث الأَزدِيّ (٤)، قال: نا عبد المؤمن (٥)، عن هشام بن عروة (٦)، عن أَبيه (٧)، عن عائشة ﵂ قالت: قال رسول الله - ﷺ -: \"إن أفضل الصلوات عند الله صلاة\n_________\n(١) بشر بن هاشم الحشاش. لم أظفر له بترجمة.\n(٢) في (ش): البصرة. وفي (ح): البصري.\n(٣) ساقطة من (ح).\nوهو: عبد العزيز بن معاوية بن عبد الله بن أمية الأموي القُرشيّ أبو خالد البَصْرِيّ. ذكره ابن حبان في \"الثِّقات\"، واستنكر له حديثًا رواه عن أبي عاصم، وقال: لعله أدخل عليه، وما عدا هذا من حديثه يشبه حديث الأثبات. وقال الدارقطني: لا بأس به. وقال الخَطيب: ليس بمدفوع عن الصدق. وقال أبو أَحْمد الحاكم: روى عن أبي عاصم ما لا يتابع عليه. وقال الذهبي: صدوق إن شاء الله، حمل النَّاس عنه. وقال ابن حجر: صدوق، له أغلاط. تُوفِّي سنة (٢٨٤ هـ).\n\"الثِّقات\" لابن حبان ٨/ ٣٩٧، \"الأسامي والكنى\" لأبي أَحْمد الحاكم ٤/ ٢٧٩، \"تاريخ بغداد\" للخطيب ١٠/ ٤٥٢، \"تاريخ الإِسلام\" للذهبي ٢٧/ ٢١٦، \"ميزان الاعتدال\" للذهبي ٢/ ٦٣٦، \"لسان الميزان\" لابن حجر ٤/ ٣٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٩٥، \"تقريب التهذيب\" لابن حجر (٤١٢٥).\n(٤) لعله الآتي فهو من الطَّبقة نفسها والبلد. محمَّد بن الحارث بن زياد بن الربيع الحارثيّ أبو عبد الله البَصْرِيّ.\nضعيف. من السابعة.\n\"الكامل\" لابن عدي ٦/ ١٧٦، \"تهذيب الكمال\" للمزي ٢٥/ ٣٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٣٥، \"تقريب التهذيب\" لابن حجر (٥٧٩٧).\n(٥) عبد المؤمن. لم أعرفه ولم أظفر له بترجمة.\n(٦) هشام بن عروة، ثِقَة.\n(٧) عروة بن الزُّبير، ثِقَة.","vol":"6","page":393},{"text":"المغرب، لم يحطها الله (١) عن مسافر، ولا مقيم، فتح الله بها صلاة الليل، وختم بها صلاة النهار، فمن صلى المغرب، وصلى بعدها ركعتين بني الله له قصرًا في الجنة، ومن صلى بعدها (أربع ركعات) (٢) غفر الله له ذنب عشرين سنة (٣) \" أو قال: \"أربعين سنة\" (٤).\n_________\n(١) من (ش)، (ز).\n(٢) في (ش): أربعًا.\n(٣) ساقطة من (ح)، (ز).\n(٤) [٥٥٧] الحكم على الإسناد:\nالحديث بهذا الإسناد: موضوع؛ فيه أَحْمد بن يعقوب يضع الحديث. وبعض رجال الإسناد لم أظفر لهم بتراجم وقد روي الحديث من طرق واهية عن هشام.\nالتخريج:\nعزاه ابن دقيق العيد في \"الإِمام في أحاديث الأحكام\" ٣/ ٥٢٣ - ٥٢٤ للمصنف وقال: وروى هذا الحديث عبد الله بن محمَّد بن جعفر المعروف بأبي الشيخ، ومن جهته أخرجه أبو موسى الأَصْبهانِيّ في \"الوظائف\": أخبرنا أبو القاسم الرَّازيّ: ثنا عبد العزيز بن معاوية، فذكره إلى آخر إسناده.\nقلت: ولم أجد هذا الحديث في مصنفات أبي الشيخ المطبوعة، وأبو القاسم الرَّازيّ هو عبد الله بن محمَّد بن عبد الكريم، قال عنه تلميذه أبو الشيخ: ثِقَة، صاحب أصول، وكذا قال أبو نعيم. انظر \"طبقات المحدثين بأصبهان\" لأبي الشيخ الأَصْبهانِيّ ٤/ ٢٥٩ \"ذكر أخبار أَصبهان\" لأبي نعيم الأَصْبهانِيّ ٢/ ٧٦، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٣٣.\nفإذا ثبت هذا فتبقى عهدة الحديث على محمَّد بن الحارث أو عبد المؤمن.\nقال العراقي في \"المغني عن حمل الأسفار\" ١/ ٣٣٤ (١٢٦٣): رواه أبو الوليد يونس بن عبيد الله الصفار في كتاب الصلاة ١/ ٤١٦، ورواه الطَّبْرَانِيّ في الأوسط -مختصرًا، وإسناده ضعيف.\nورواه ابن شاهين في \"الترغيب في فضائل الأعمال\" (ص ١٣٠) (٧٤) ومن طريقه =","vol":"6","page":394},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ابن الجوزيِ في \"العلل المتناهية\" ١/ ٤٥٨ (٧٧٨) من طريق محمَّد بن عون بن عمارة عن حفص بن جميع عن هشام بن عروة به. وفيه زيادة.\nوقال ابن الجوزي في \"العلل المتناهية\" ١/ ٤٥٨: هذا حديث لا يصح؛ فيه حفص ابن جميع، قال ابن حبان: كان يخطئ حتَّى خرج عن حد الاحتجاج به إذا انفرد. وفيه: محمَّد بن عون، قال يحيى: ليس بشيء. وقال النَّسائيّ: متروك الحديث. ورواه الآجري في \"فضل قيام الليل والتهجد\" (ص ١٥٠) (٤٦) من طريق محمَّد ابن عون بن عمارة العبدي قال: حَدَّثَنَا مخلد أبو الهيثم الدهان عن هشام بن عروة، به بنحوه.\nقلت: الذي حكاه ابن الجوزي في محمَّد بن عون إنما قيل في محمَّد بن عون الخُرَاسَانِيّ، وهو متقدم يروي عن نافع وعكرمة. انظر \"تهذيب الكمال\" للمزي ٢٦/ ٢٤٠ والذي يظهر لي أن في الإسنادين خطأ، والصواب: أبو محمَّد عون بن عمارة العبدي البَصْرِيّ، وهو معروف يروي عن حفص بن جميع، ضعيف. انظر \"تهذيب الكمال\" للمزي ٢٢/ ٤٦١، \"تقريب التهذيب\" لابن حجر (٥٢٢٤). ومخلد أبو الهيثم الدهان لم أظفر له بترجمة.\nوقال الذهبي في \"تلخيص العلل المتناهية\" (ص ١٥٤) (٤٢٨): وضع على هشام. ورواه الطَّبْرَانِيّ في \"المعجم الأوسط\" ٦/ ٢٩٣ (٦٤٤٩) من طريق عبد الله بن محمَّد بن يحيى بن عروة بن الزُّبير عن هشام بن عروة، به مختصرًا.\nقال العراقي في \"المغني عن حمل الأسفار\": ١/ ٣٣٤ (١٢٦٣) وإسناده ضعيف. وقال الهيثمي في \"مجمع الزوائد\" ١/ ٣٠٩: وفيه عبد الله بن محمَّد بن يحيى بن عروة، وهو ضعيف.\nقلت: عبد الله بن محمَّد بن يحيى أقل أحواله أنَّه متروك. قال عنه ابن حبان: يروي الموضوعات عن الثِّقات. وقال أبو حاتم: متروك الحديث. وقال ابن عدي عن أحاديثه: عامتها مما لا يتابعه عليها الثِّقات. \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٥٨، \"المجروحين\" لابن حبان ٢/ ١٠ - ١١ \"الكامل\" لابن عدي ٤/ ١٨٤، \"لسان الميزان\" لابن حجر ٣/ ٣٣١.","vol":"6","page":395},{"text":"وحكى الشيخ الإِمام (١) أبو الطيب سهل بن محمَّد بن سليمان (٢) عن بعضهم أنها صلاة العشاء الآخرة، وقال: لأنها بين صلاتين لا تقصران (٣).\n[٥٥٨] أخبرنا أَحْمد بن أبي (٤)، (قال: نا) (٥) محمَّد بن عمران (٦)، قال:\n_________\n(١) ساقطة من (ح).\n(٢) سهل بن محمَّد بن سليمان بن موسى الصعلوكي أبو الطب النَّيْسَابُورِيّ.\nشيخ الشافعية بخراسان، ومفتيها.\nقال الحاكم: الفقيه، الأديب، مفتي نيسابور وابن مفتيها، وأكتب من رأيناه من علمائها وأنظرهم.\nوقال الخليلي: الإِمام في وقته، متفق عليه، عدم النظير في وقته علمًا، وديانة. تُوفِّي في رجب سنة (٤٠٤ هـ). قال الذهبي: وهو في عشر الثمانين.\n\"الإرشاد\" للخليلي ٣/ ٨٦١، \"الأنساب\" للسمعاني ٣/ ٥٤٠، \"طبقات الفقهاء الشافعية\" لابن الصلاح ١/ ٤٨٠، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٠٧، \"طبقات الشافعية الكبرى\" للسبكي ٤/ ٣٩٣.\n(٣) ذكره الواحدي في \"البسيط\" ١/ ١٤٧ أوانظر: \"كشف المغطى\" للدمياطي (ص ١٣٥) \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٠٣، \"فتح الباري\" لابن حجر ٨/ ١٩٧ وذكروا أنَّه اختيار الواحدي.\nقلت: ذكر الواحدي في \"البسيط\" ١/ ١٤٧ أو\"الوسيط\" ١/ ٣٥١ الخلاف في الصلاة الوسطى ولم يرجح. واختار في \"الوجيز في تفسير القرآن العزيز\" ١/ ١٧٦ أنها الفجر.\n(٤) أَحْمد بن أبي أبو عمرو الفراتي، لم يذكر بجرح ولا تعديل.\n(٥) ساقطة من (ح).\n(٦) محمَّد بن عمران، الأرسابندي، ثِقَة، مستقيم الحديث.","vol":"6","page":396},{"text":"نا الحسن (١) بن سفيان (٢)، قال: أنا (٣) ابن أبي شيبة (٤)، قال: نا (٥) الفضل بن دكين (٦)، (عن سفيان) (٧)، عن عثمان بن حكيم (٨)، عن عبد الرَّحْمَن بن أبي عمرة (٩)، عن عثمان بن عفان - ﵁ -، عن النَّبِيّ\n_________\n(١) كذا في (ش)، (ح) وهو الصواب؛ وفي (ز)، (أ): الحسين.\n(٢) الحسن بن سفيان، ثِقَة.\n(٣) في (أ): ثنا.\n(٤) عبد الله أبو بكر بن أبي شيبة، ثِقَة، حافظ.\n(٥) في (ح): أنا.\n(٦) الفضل بن دكين أبو نعيم، ثِقَة، ثبت.\n(٧) ساقطة من (ش).\nوهو: سفيان الثَّوريّ، ثِقَة، حافظ.\n(٨) عثمان بن حكيم بن عباد بن حنيف الأوسي الأَنْصَارِيّ أبو سهل المدنِيُّ ثم الكُوفيّ.\nثِقَة. تُوفِّي بعد (١٤٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٤٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٨، \"تقريب التهذيب\" لابن حجر (٤٤٦١).\n(٩) عبد الرَّحْمَن بن أبي عمرة واسمه عمرو بن محصن -وقيل غير ذلك- النجاري الأَنْصَارِيّ المدنِيُّ.\nذكره مطين، وابن السكن في الصَّحَابَة. وقال ابن أبي حاتم عن أَبيه: لا صحبة له، وحديثه مرسل.\nوقال ابن سعد: كان ثِقَة، كثير الحديث.\nوذكره ابن حبان في \"الثِّقات\" ولد على عهد رسول الله - ﷺ -.\n\"الطبقات الكبرى\" لابن سعد ٥/ ٨٣، \"المراسيل\" لابن أبي حاتم (ص ١٠٥)، \"الثِّقات\" لابن حبان ٥/ ٩١، \"الإصابة\" لابن حجر ٥/ ٧٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٣٩، \"تقريب التهذيب\" لابن حجر (٣٩٦٩).","vol":"6","page":397},{"text":"- ﷺ - قال: \"من صلى العشاء الآخرة (١) في جماعة كان كقيام نصف (٢) ليلة، ومن صلى الفجر في جماعة كان كقيام ليلة\" (٣).\n_________\n(١) ساقطة من (ش)، (أ).\n(٢) ساقطة من (ح).\n(٣) [٥٥٦٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف وشيخ شيخه لم أجد فيهما جرحًا ولا تعديلًا، والحديث قد روي من طرق صحيحة عن سفيان الثَّوريّ.\nالتخريج:\nرواه الدَّارميّ في \"السنن\" (١٢٦٠) وابن خريمة في \"صحيحه\" ١/ ٣٦٥ (١٤٧٣) عن محمَّد بن رافع. ورواه أبو عوانة في \"المسند\" ١/ ٣٥٠ - ٣٥١ (١٢٥٤) عن أبي أمية ومحمَّد بن حيوية. ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٤٠٨ (٢٠٥٩) والبغوي في \"شرح السنة\" ٢/ ٢٣١ (٣٨٥) من طريق حميد بن زنجويه. ورواه البيهقي في \"السنن الكبرى\" ١/ ٤٦٤ من طريق أَحْمد بن حازم وعلي بن عبد العزيز كلهم عن أبي نعيم به.\nورواه عبد الرَّزّاق في \"مصنفه\" ١/ ٥٢٥ (٢٠٠٨) ومن طريقه رواه مسلم في كتاب المساجد، باب فضل صلاة العشاء والصبح في جماعة (٦٥٦) (٢٠٦)، ولم يسق لفظه، والإمام أَحْمد في \"مسنده\" ١/ ٥٨ (٤٠٨) وأبو نعيم في \"المستخرج على صحيح مسلم\" ٢/ ٢٥٢ (١٤٦١). ورواه مسلم من طريق محمَّد بن عبد الله الأسدي. ورواه الإِمام أَحْمد في \"مسنده\" ١/ ٦٨ (٤٩١) وعنه أبو داود في كتاب الصلاة، باب ما جاء في فضل العشاء، (٥٥٥) عن إسحاق بن يوسف. ورواه التِّرْمِذِيّ في كتاب الصلاة، باب ما جاء في فضل العشاء والفجر في الجماعة (٢٢١) وقال: حديث حسن صحيح. من طريق بشر بن السري. ورواه الإِمام أَحْمد في \"المسند\" ١/ ٥٨ (٤٠٨) ومن طريقه أبو نعيم في الموضع السابق عن عبد الرَّحْمَن بن مهدي. ورواه الدَّارميّ في \"السنن\" (١٢٦٠) عن محمَّد بن يوسف. ورواه أبو عوانة في \"المسند\" ١/ ٣٥١ (١٢٥٥) من طريق عبد الصمد بن =","vol":"6","page":398},{"text":"وقال بعضهم: هي إحدى الصلوات الخمس، ولا نعرفها بعينها. سئل الربيع (بن خثيم) (١) عن الصلاة الوسطى، فقال للسائل: أرأيت (٢) إن علمتها كنت محافظًا عليها، ومضيعًا سائرهن؟ قال: لا. قال: فإنك إن حافظت عليهن، فقد حافظت عليها (٣). وبه\n_________\n= حسان، كلهم عن سفيان الثوري، به بنحوه. وفي لفظ أبي داود والترمذي: \"ومن صلى العشاء والفجر في جماعة كان له قيام ليلة\".\nورواه مسلم، وأبو عوانة في \"المسند\" ١/ ٣٥٠ - ٣٥١) ١٢٥٤) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٤٠٨ (٢٠٦٠) وأبو نعيم في \"المستخرج على صحيح مسلم\" ١/ ٢٥١ (١٤٦٥)، كلهم من طريق عبد الواحد بن زياد عن عثمان ابن حكيم، به بنحوه، وفي أوله قصة.\nورواه الطبراني في \"المعجم الكبير\" ١/ ٩٢ (١٤٨) من طريق عبد الله بن عبد الرحمن بن أبي عمرة عن أبيه بنحوه.\nورواه مالك في \"الموطأ\" في كتاب صلاة الجماعة، باب ما جاء في العتمة والصبح ١/ ١٣٢ من طريق محمد بن إبراهيم عن عبد الرحمن بن أبي عمرة به موقوفًا.\nقال الترمذي: وقد روي هذا الحديث عن عبد الرحمن بن أبي عمرة عن عثمان موقوفًا، وروي من غير وجه عن عثمان مرفوعًا. \"الجامع\" كتاب الصلاة، باب ما جاء في فضل العشاء بعد حديث رقم (٢٢١).\n(١) زيادة من (ش)، (ح)، (أ).\n(٢) في (ش): رأيت.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٦، والواحدي في \"الوسيط\" ١/ ٣٥١، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٤٣ لابن أبي شيبة وعبد بن حميد. وذكره الماوردي في \"النكت والعيون\" ١/ ٣٠٩، والدمياطي في \"كشف المغطى\" (ص ١٣٦) وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٠٣.","vol":"6","page":399},{"text":"يقول (١) أبو بكر الوراق قال: لو شاء الله -﷿- لعينها؛ ولكنه سبحانه (٢) أراد تنييه الخلق على أداء الصلوات (٣). ولقد أحسنا في قولهما؛ فإن الله تعالى أخفى الصلاة الوسطى في جملة الصلوات المكتوبة؛ ليحافظوا على جميعها رجاء الوسطى، كما أخفى الله تعالى (٤) ليلة القدر في ليالي شهر (٥) رمضان، واسمه الأعظم في جميع الأسماء، وساعة الإجابة في ساعات الجمعة؛ حكمة منه في فعله ورحمة على خلقه (٦).\n_________\n(١) في (ز)، (أ): قال.\n(٢) ساقطة من (ح).\n(٣) ذكره الواحدي في \"البسيط\" ١/ ١٤٧ أ.\n(٤) زيادة من (أ).\n(٥) ساقطة من (ح).\n(٦) الذي رجحه المحققون أن الصلاة الوسطى هي صلاة العصر، وهو الرأي الذي تدعمه الأدلة. قال الدمياطي في \"كشف المغطى\" (ص ١١٩): وهو قول أكثر العلماء من أصحاب النبي - ﷺ - وغيرهم، قاله الترمذي، والبغوي في \"معالم التنزيل\" ١/ ٢٨٨، ومذهب جمهور التابعين، قاله الماوردي، وقول أكثر أهل الأثر، قاله ابن عبد البر في \"التمهيد\" ٤/ ٢٨٩، وقال ابن عطية في \"المحرر الوجيز\" ١/ ٣٢٣: وعلى هذا القول جمهورهم. وبه أقول، وانظر \"الجامع\" للترمذي كتاب الصلاة، باب ما جاء في صلاة الوسطى، بعد حديث رقم (١٨٢). قال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٠٤: وقد ثبتت السنة بأنها العصر؛ فتعين المصير إليها.\nوقال ابن حجر في \"فتح الباري\" ٨/ ١٦٩: أن شبهة من قال: إنها الصبح قوية؛ لكن كونها العصر هو المعتمد ..\nوقال الشوكاني في \"نيل الأوطار\" ١/ ٣١٢: وهو المذهب الحق الذي يتعين المصير إليه، ولا يرتاب في صحته من أنصف من نفسه.","vol":"6","page":400},{"text":"وفي قوله -﷿-: ﴿وَالصَّلَاةِ الْوُسْطَى﴾ دليل على أن الوتر ليس بواجب، وذلك أن المسلمين اتفقوا على أن أعداد (١) الصلوات المفروضات تنقص عن سبعة، وتزيد على ثلاثة (٢)، وليس بين الثلاثة والسبعة فرد (٣) إلا خمسة، والأزواج لا وسطى لها، فثبت أنها خمسة (٤).\n[٥٥٩] أخبرنا أبو الحسن محمد بن القاسم (بن أحمد الفقيه) (٥)، قال: أنا (٦) أبو بكر محمد بن عبد الله (بن قريش) (٧)، قال: نا الحسن\n_________\n(١) في (أ): الأعداد.\n(٢) في (ش): ثلاث.\n(٣) في (ز): فردًا. وفي (أ): وتر.\n(٤) \"أحكام القرآن\" للجصاص ١/ ٤٤٣، \"المجموع شرح المهذب\" للنووي ٣/ ٥١٥، \"أحكام القرآن\" لابن العربي ١/ ٢٢٦، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢١٣.\n(٥) ساقطة من (ح).\nوهو: محمد بن القاسم أبو الحسن الفارسي، لم يذكر بجرح ولا تعديل.\n(٦) في (أ): ثنا.\n(٧) ساقطة من (ح).\nوهو: محمد بن عبد الله بن قريش الوراق أبو بكر الريونجي.\nقال الحاكم: كان كثير الحديث، حسن الخط، صدوقًا في الرواية. وقال السمعاني: وكان من أهل العلم، والصدق. توفي في شعبان سنة (٣٦٢ هـ).\n\"الأنساب\" للسمعاني ٣/ ١١٧، \"اللباب في تهذيب الأنساب\" لابن الأثير ٢/ ٤٩.","vol":"6","page":401},{"text":"ابن سفيان (١)، قال: نا نصر بن علي (٢)، قال: نا نوح بن قيس (٣)، عن خالد بن قيس (٤)،\n_________\n(١) الحسن بن سفيان، ثقة.\n(٢) نصر بن علي بن نصر بن علي الجهضمي أبو عمرو البصري.\nثقة، ثبت، طُلب للقضاء فامتنع. توفي سنة (٢٥٠ هـ) أو (٢٥١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٧١، \"تهذيب التهذيب\" لابن حجر ٤/ ٢١٩، \"تقريب التهذيب\" لابن حجر (٧١٢٠).\n(٣) نوح بن قيس بن رباح الأزدي أبو روح البصري.\nقال الإمام أحمد، ويحيى بن معين -في رواية الدوري- والدارمي، والعجلي، وأبو داود: ثقة. وذكره ابن حبان في \"الثقات\"، وقال النسائي: ليس به بأس. وقال يحيى بن معين في رواية إسحاق بن منصور وابن طهمان: صالح -أو صالح الحديث- وكذا نقل عنه ابن شاهين في \"الثقات\"، وقال أبو داود: يتشيع، وبلغني عن يحيى أنه ضعفه. وقال الذهبي: حسن الحديث، وقد وثق. وقال أيضًا: صالح الحال. وقال ابن حجر: صدوق، رمي بالتشيع. توفي سنة (١٨٣ هـ) أو (١٨٤ هـ). \"العلل ومعرفة الرجال\" للإمام أحمد ٢/، ٤٧٨ \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦١٢، \"تاريخ يحيى بن معين\" رواية الدارمي (ص ٢١٩)، \"سؤالات ابن طهمان\" (ص ٤١)، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٤٥٣)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٨٣، \"الثقات\" لابن حبان ٩/ ٢١٠، \"الكاشف\" للذهبي (٥٨٩٣)، \"ميزان الاعتدال\" للذهبي ٤/ ٢٧٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٤٧، \"تقريب التهذيب\" لابن حجر (٧٢٠٩).\n(٤) خالد بن قيس بن رباح الأزدي البصري. أخو نوح، وخالد هو الأكبر. قال يحيى بن معين، والعجلي: ثقة. وذكره ابن حبان وابن شاهين في \"الثقات\". ونقل عن علي ابن المديني أنه قال: ليس به بأس. وقال الأزدي: رواية خالد بن قيس عن قتادة فيها مناكير. وقال ابن حجر: صدوق، يغرب. من السابعة.\n\"تاريخ يحيى بن معين\" رواية الدارمي (ص ١٠٦)، \"معرفة الثقات\" للعجلي =","vol":"6","page":402},{"text":"عن قتادة (١) عن أنس (٢) قال: قال رجل (٣): يا رسول الله كم افترض الله على عباده من (٤) الصلاة؟ قال: \"خمس صلوات\".\nقال: هل عليَّ (٥) قبلهن أو بعدهن (٦) شيء افترض الله على عباده؟ قال (٧): \"افترض الله على عباده صلوات خمسًا\".\nقال: فحلف الرجل بالله لا يزيد (٨) عليهن، ولا ينقص. فقال النبي\n_________\n= (ص ١٤١)، \"الثقات\" لابن حبان ٦/ ٢٥٩، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٧٧)، \"تهذيب الكمال\" للمزي ٨/ ١٥٣، \"تهذيب التهذيب\" لابن حجر ١/ ٥٢٩، \"تقريب التهذيب\" لابن حجر (١٦٦٨).\nقلت: رواية خالد عن قتادة أخرجها مسلم في \"صحيحه\" فلا يؤخذ بكلام الأزدي.\n(١) كذا في جميع النسخ، وهو الصواب. وفي (س): عبادة.\nوهو: قتادة بن دعامة، ثقة، ثبت، مدلس.\n(٢) أنس بن مالك، صحابي مشهور.\n(٣) ورد في رواية شريك بن أبي نمر الآتية عن أنس بن مالك - ﵁ - أن الرجل هو ضمام ابن ثعلبة السعدي.\nانظر: \"الغوامض والمبهمات\" لابن بشكوال ١/ ٦٤، \"المستفاد من مبهمات المتن والإسناد\" لأبي زرعة العراقي ١/ ٩٩ \"شرح صحيح مسلم\" للنووي ٢/ ٢١٠.\n(٤) زيادة من (ز)، (أ).\n(٥) زيادة من (ز).\n(٦) في (ش): وبعدهن.\n(٧) ساقطة من (ش).\n(٨) في (ش): يزد.","vol":"6","page":403},{"text":"- ﷺ -: \"إن صدق الرجل دخل الجنة\" (١)\n_________\n(١) [٥٥٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والحديث قد روي من طرق صحيحة عن أنس.\nالتخريج:\nرواه أبو يعلى في \"مسنده\" ٥/ ٣١٦ (٢٩٣٩) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٢٩٥ (١٤٤٧) عن علي بن أحمد بن عمران. ورواه الدارقطني في \"السنن\" ١/ ٢٢٩، واللالكائي في \"شرح أصول اعتقاد أهل السنة والجماعة\" ٤/ ٨٩٩ (١٥١٠) من طريق عبد الله بن محمد بن عبد العزيز. ورواه الحاكم في \"المستدرك\" وقال: هذا حديث صحيح على شرط مسلم. ١/ ٣١٧ من طريق أحمد بن سلمة بن عبد الله، ورواه اللالكائي في \"شرح أصول اعتقاد أهل السنة والجماعة\" ٤/ ٨٩٩ (١٥١١) من طريق محمد بن منصور، كلهم عن نصر بن علي، به.\nورواه النسائي في كتاب الصلاة، باب كم فرضت في اليوم والليلة ١/ ٢٢٨ عن قتيبة بن سعيد. ورواه الإمام أحمد في \"مسنده\" ٣/ ٢٦٧ (١٣٨١٥) عن أحمد بن عبد الملك، كلاهما عن نوح بن قيس به بنحوه.\nورواه البخاري في كتاب العلم، باب ما جاء في العلم (٦٣) وأبو داود في كتاب الصلاة، باب ما جاء في المشرك يدخل المسجد (٤٨٦) ولم يسق لفظه. والنسائي في كتاب الصيام، باب وجوب الصوم ٤/ ١٢٢. وابن ماجه في كتاب الإقامة، باب ما جاء في فرض الصلوات الخمس والمحافظة عليها (١٤٠٢) من طريق شريك بن أبي نمر، ورواه مسلم في كتاب الإيمان، باب السؤال عن أركان الإسلام (١٢) والترمذي في كتاب الزكاة، باب ما جاء إذا أديت الزكاة (٦١٩) والنسائي في كتاب الصيام، باب وجوب الصوم ٤/ ١٢١ من طريق ثابت كلاهما عن أنس به بنحوه مطولًا، فيه سؤال الرجل عن الأركان الأخرى: الصوم، والزكاة، والحج.","vol":"6","page":404},{"text":"[٥٦٠] (وأخبرنا أبو عمرو الفراتي (١)، قال: أنا أبو العباس الأصم (٢)، قال: أنا الربيع بن سليمان (٣)، قال: أنا الشافعي (٤)، قال: أنا (٥) مالك) (٦).\n(وأنا ابن فنجويه (٧)، قال: أنا (٨) أبو بكر (٩)، قال: أنا أبو عبد الرحمن) (١٠)، قال: أنا (١١) قتيبة بن سعيد (١٢)، عن مالك، عن عمه أبي سهيل بن مالك (١٣)، عن أبيه (١٤) أنه سمع طلحة بن\n_________\n(١) أحمد بن أبي أبو عمرو الفراتي، لم يذكر بجرح ولا تعديل.\n(٢) محمد بن يعقوب أبو العباس الأصم، ثقة.\n(٣) الربيع بن سليمان المرادي، ثقة.\n(٤) محمد بن إدريس الشافعي، ثقة، إمام.\n(٥) في (أ) -في المواضع الأربعة- ثنا.\n(٦) ما بين القوسين ساقط من (ش).\nوهو: مالك بن أنس، رأس المتقنين، وكبير المتثبتين.\n(٧) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير المناكير.\n(٨) في (ز): ثنا.\n(٩) أحمد بن محمد بن إسحاق أبو بكر السني، ثقة.\n(١٠) في (ح): وأخبرنا أبو عبد الله ابن فنجويه الدينوري، أنا أبو بكر السني، أنا أبو عبد الرحمن النسائي.\nوهو: أحمد بن شعيب أبو عبد الرحمن النسائي، ثقة، حافظ.\n(١١) في (أ) في الموضعين: ثنا.\n(١٢) قتيبة بن سعيد، ثقة، ثبت.\n(١٣) نافع بن مالك بن أبي عامر الأصبحي أبو سهيل المدني، ثقة.\n(١٤) مالك بن أبي عامر الأصبحي، أبو أنس، ويقال أبو محمد المدني، ثقة، سمع من عمر. توفي سنة (٧٤ هـ) على الصحيح. =","vol":"6","page":405},{"text":"عبيد الله (١) يقول: جاء رجل (٢) إلى رسول الله - ﷺمن أهل نجد- ثائر (٣) الرأس، يُسمع دوي (٤) صوته، ولا يُفهم ما يقول حتى دنا، فإذا هو يسأل عن الإسلام، فقال له (٥) رسول الله (٦) - ﷺ -: \"خمس\n_________\n= \"الطبقات الكبرى\" لابن سعد ٥/ ٦٣، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢١٤، \"تهذيب الكمال\" للمزي ٢٧/ ١٤٨، \"تهذيب التهذيب\" لابن حجر ٤/ ١٣، \"تقريب التهذيب\" لابن حجر (٦٤٤٣).\n(١) صحابي من العشرة.\n(٢) قال ابن حجر في \"فتح الباري\" ١/ ١٠٦: وهذا الرجل جزم ابن بطال وآخرون بأنه ضمام بن ثعلبة وافد بني سعد بن بكر، والحامل لهم على ذلك إيراد مسلم لقصته عقب حديث طلحة، ولأن في كل منهما أنه بدوي، وأن كلًا منهما قال في آخر حديثه: لا أزيد على هذا ولا أنقص. لكن تعقبه القرطبي بأن سياقهما مختلف، وأسئلتهما متباينة، قال: ودعوى أنهما قصة واحدة دعوى فرط، وتكلف شطط من غير ضرورة. . وقال أيضًا في \"هدي الساري\" (ص ٢٥٠) بعد أن ذكر قول القرطبي: وهو كما قال.\nوقال أبو زرعة بن العراقي في \"المستفاد من مبهمات المتن والإسناد\" (٩٧): ضمام بن ثعلبة هو المسائل في حديث أنس ... لا في حديث طلحة، والظاهر أنهما قضيتان، نبه عليه شيخنا الإمام أبو حفص البلقيني.\n(٣) أي منتشر شعر الرأس قائمه، فحذف المضاف، وفيه إشارة إلى قرب عهده بالوفادة. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٢٩ \"فتح الباري\" لابن حجر ١/ ١٠٦.\n(٤) صوت مرتفع ليس بالعالي متكرر، ولا يفهم، وإنما كان كذلك لأنه نادى عن بعد \"شرح صحيح مسلم\" للنووي ١/ ١٦٦، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٤٣، \"فتح الباري\" لابن حجر ١/ ١٠٦.\n(٥) ساقطة من (أ).\n(٦) في (ز): النبي.","vol":"6","page":406},{"text":"صلوات في (اليوم والليلة) (١) \" قال: هل عَلَيَّ غيرهن؟ قال: \"لا، إلا أن تطوع\". قال: \"وصيام شهر رمضان\" قال: هل على غيره (٢)؟ قال: \"لا، إلا أن تطوع\". (وذكر له رسول الله (٣) - ﷺ - الزكاة. قال: هل عليَّ غيرها؟ قال: \"لا، إلا أن تطوع\") (٤). فأدبر الرجل وهو يقول: والله لا أزيد (على هذا) (٥) ولا أنقص (٦) منه (٧). قال رسول الله - ﷺ -: \"أفلح إن صدق\" (٨).\n_________\n(١) في (ز): الليل والنهار.\n(٢) في (ش): غيرها.\n(٣) في (ز): النبي.\n(٤) ما بين القوسين ساقط من (أ).\n(٥) في (أ): عليها.\n(٦) كذا في (ش)، (ح)، (أ) ومصادر التخريج. وفي (س) و(ز): أنتقص.\n(٧) في (أ): منها.\n(٨) [٥٦٠] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nوهو في \"الموطأ\" في كتاب قصر الصلاة في السفر، باب جامع الترغيب في الصلاة ١/ ١٧٥، وفي \"الأم\" للشافعي ١/ ٨٦ مختصرًا، وفي \"الرسالة\" للشافعي أيضًا (ص ١١٦). وفي \"سنن النسائي\" ١/ ٢٢٦ في كتاب الصلاة، باب كم فرضت في اليوم والليلة.\nورواه مسلم في كتاب الإيمان، باب بيان الصلوات التي هي أحد أركان الإسلام (١١) (٩) عن قتيبة بن سعيد، به.\nورواه البخاري في كتاب الإيمان، باب الزكاة من الإسلام (٤٦) وفي كتاب الشهادات، باب كيف يستحلف (٢٦٧٨) عن إسماعيل بن أبي أويس. ورواه أبو داود في أول كتاب الصلاة (٣٩١) عن عبد الله بن مسلمة القعنبي. ورواه النسائي =","vol":"6","page":407},{"text":"[٥٦١] وأخبرنا الحسين (١) بن محمد (بن الحسين) (٢)، قال: أنا أحمد بن محمد بن إسحاق (٣)، قال: أنا (٤) أحمد بن شعيب (٥) بن علي، قال: نا قتيبة بن سعيد (٦)، عن مالك (٧)، عن يحيى بن سعيد (٨)، عن محمد بن يحيى بن حبان (٩)،\n_________\n= في كتاب الإيمان وشرائعه، باب الزكاة ٨/ ١١٨ من طريق عبد الرحمن بن القاسم. ورواه الإمام أحمد في \"مسنده\" ١/ ١٦٢ (١٣٩٠) عن عبد الرحمن بن مهدي، كلهم عن مالك، به بنحوه.\nورواه البخاري في كتاب الصوم، باب وجوب صوم رمضان (١٨٩١) وفي كتاب الحيل، باب في الزكاة وأن لا يفرق بين مجتمع ... (٦٩٥٦)، ومسلم (١١) (٩)، وأبو داود (٣٩٢) والنسائي في كتاب الصيام، باب وجوب الصيام ٤/ ١٢٠، كلهم من طرق عن إسماعيل بن جعفر عن أبي سهيل، به بنحوه.\n(١) في (أ): الحسن.\n(٢) ساقطة من (ح)، (أ).\nوهو: الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثْقة صدوق، كثير المناكير.\n(٣) أحمد بن محمد بن إسحاق أبو بكر السني، ثقة.\n(٤) في (أ): ثنا.\n(٥) أحمد بن شعيب أبو عبد الرحمن النسائي، ثقة، حافظ.\n(٦) قتيبة بن سعيد، ثقة، ثبت.\n(٧) مالك بن أنس، رأس المتقنين، وكبير المتثبتين.\n(٨) يحيى بن سعيد الأنصاري، ثقة، ثبت.\n(٩) كذا في (ز) وهو الصواب. وفي (س) و(ح): حيان. والكلمة غير منقوطة في (ش). وفي (أ): عن ابن حيان.\nوهو: محمد بن يحيى بن حبّان بن منقذ النجاري الأنصاري أبو عبد الله المدني. ثقة، فقيه. توفي سنة (١٢١ هـ)، وهو ابن (٧٤) سنة. =","vol":"6","page":408},{"text":"عن ابن مُحَيْريز (١) أن رجلًا من بني كنانة يدعى المُخْدَجِي (٢) سمع رجلًا بالشام يكنى أبا محمد (٣) يقول: الوتر واجب. قال\n_________\n= \"الطبقات الكبرى\" القسم المتمم (ص ١٣١) \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٢٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٢٦، \"تقريب التهذيب\" لابن حجر (٦٣٨١).\n(١) عبد الله بن مُحَيريز بن جنادة بن وهب الجُمَحي أبو محيريز المكي.\nكان يتيمًا في حجر أبي محذورة - ﵁ - بمكة، ثم نزل بيت المقدس. ثقة، عابد. توفي سنة (٧٩ هـ)، وقيل قبلها.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٦٨، \"سير أعلام النبلاء\" للذهبي ٤/ ٤٩٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٢٩، \"تقريب التهذيب\" لابن حجر (٣٦٠٤).\n(٢) أبو رفيع -وقيل: رفيع- المُخْدَجِي الكناني الفلسطيني.\nلم يرو عنه إلا عبد الله بن محيريز. وذكره ابن حبان في \"الثقات\"، وروى له في \"صحيحه\". وقال ابن عبد البر: لا يعرف بغير هذا الحديث. وقال الذهبي: لا يعرف. وقال ابن حجر: مقبول، من الثالثة.\n\"الثقات\" لابن حبان ٥/ ٥٧٠، \"التمهيد\" لابن عبد البر ٢٣/ ٢٨٩، \"تهذيب الكمال\" للمزي ٣٣/ ٣١٥، \"الكاشف\" للذهبي (٦٦٢٤)، \"ميزان الاعتدال\" للذهبي ٤/ ٦٠٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٢٢، \"تقريب التهذيب\" لابن حجر (٨١٠٠).\n(٣) أبو محمد الأنصاري الشامي.\nاختلف فيه، فقيل هو: مسعود بن أوس بن يزيد بن أصرم، وقيل غير ذلك. عداده في الشاميين، وسكن دارِيَّا، ويقال: إنه ممن شهد بدرًا، ومات بالمغرب. وقال ابن يونس: شهد فتح مصر. وقال ابن سعد: مات في خلافة عمر، وزعم ابن الكلبي أنه شهد مع على صفين.\n\"الاستيعاب\" لابن عبد البر ٤/ ١٧٥٤، \"أسد الغابة\" لابن الأثير ٥/ ٢٩٣، \"الإصابة\" لابن حجر ٧/ ١٧٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٨٣.","vol":"6","page":409},{"text":"المُخْدَجِي: فرحت (١) إلى عبادة بن الصامت (٢)، فاعترضت له، وهو رائح إلى المسجد، فأخبرته بالذي قال أبو محمد. فقال عبادة: كذب (٣) أبو محمد، سمعت رسول الله - ﷺ - يقول: \"خمس صلوات كتبهن الله على العباد، من جاء بهن لم يضيع منهن شيئًا استخفافًا بحقهن كان له عند الله عهد (٤) أن (٥) يدخله الجنة، ومن لم يأت بهن، فليس له عند الله عهد؛ إن شاء عذبه، وإن شاء أدخله الجنة\" (٦).\n_________\n(١) في (ح): فرجعت.\n(٢) صحابي بدري، من النقباء.\n(٣) قال ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٢٣: قول عبادة كذب أبو محمد يريد به أخطأ، وهذِه لفظة مستعملة لأهل الحجاز، إذا أخطأ أحدهم يقال له: كَذَب. وانظر: \"معالم السنن\" للخطابي ١/ ١٣٤.\n(٤) في (ش): عهدًا.\n(٥) في (أ): أنه.\n(٦) [٥٦١] الحكم على الإسناد:\nإسناده ضعيف، فيه المخدجي مقبول، لكنه توبع من طرق بمجموعها يكون الحديث حسنًا لغيره.\nالتخريج:\nالحديث في \"الموطأ\" في كتاب صلاة الليل، باب الأمر بالوتر ١/ ١٢٣ وانظر \"الموطأ\" برواية أبي مصعب الزهريّ ١/ ١١٩ (٢٩٩).\nوهو في \"سنن النسائي\" في كتاب الصلاة، باب المحافظة على الصلوات ١/ ٢٣٠. ورواه أبو داود في كتاب الصلاة، باب فيمن لم يوتر (١٤٢٠)، ومن طريقه البيهقي في \"السنن الكبرى\" ١٠/ ٢١٧، ورواه الشاشي في \"مسنده\" ٣/ ١٩٩ (١٢٨٦) من طريق القعنبي. ورواه محمد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٩٥٢ (١٠٣٠) وفي \"الوتر\" انظر \"مختصره\" للمقريزي (ص ٢٧١) من =","vol":"6","page":410},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= طريق معن. ورواه الشاشي في \"المسند\" ٣/ ١٩٨ (١٢٨٤) من طريق إسحاق بن عيسى. ورواه البيهقي في \"السنن الكبرى\" ٢/ ٨ من طريق ابن بكير. ورواه الطحاوي في \"شرح مشكل الآثار\" ٨/ ١٩٣ (٣١٦٧) من طريق ابن وهب، كلهم عن مالك، به.\nورواه الإمام أحمد في \"مسنده\" ٥/ ٣١٥ (٢٢٦٩٣)، وابن أبي شيبة في \"مصنفه\" ٣/ ٢٣٧ (٦٩١٦)، ومن طريقه ابن أبي زمنين في \"أصول السنة\" (ص ٢٥٨) (١٨٠)، ورواه الدارمي في \"السنن\" (١٦١٨)، ومحمد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٩٥١ (١٠٢٩) والشاشي في \"المسند\" ٣/ ١٩٦ (١٢٨١، ١٢٨٢) كلهم من طريق يزيد بن هارون. ورواه عبد الرزاق في \"مصنفه\" ٣/ ٥ (٤٥٧٥) والحميدي في \"مسنده\" ١/ ١٩١ (٣٨٨)، كلاهما عن سفيان بن عيينة -وقال عبد الرزاق: عن معمر أو ابن عيينة- ورواه الإمام أحمد في \"المسند\" ٥/ ٣١٩ (٢٢٧٢٠) عن يحيى بن سعيد القطان. ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٢٣ (١٧٣٢) من طريق هشيم، وأُسقط المخدجي من الإسناد، ورواه البيهقي في \"السنن الكبرى\" ١/ ٣٦١، ٢/ ٤٦٧ من طريق حماد والليث بن سعد كلهم عن يحيى بن سعيد الأنصاري، به بنحوه.\nورواه ابن ماجه في كتاب إقامة الصلاة، باب ما جاء في فرض الصلوات (١٤٠١) ومحمد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٩٦٩ (١٠٥٢) وابن حبان في \"صحيحه\"، انظر \"الإحسان\" ٦/ ١٧٤ (٢٤١٧) والطحاوي في \"شرح مشكل الآثار\" ٨/ ١٩٦ (٣١٦٩)، كلهم من طريق عبد ربه بن سعيد. ورواه الإمام أحمد في \"مسنده\" ٥/ ٣٢٢ (٢٢٧٥٢) والطحاوي في \"شرح مشكل الآثار\" ٨/ ١٩٦ (٣١٧٠) من طريق ابن إسحاق. ورواه الحميدي في \"مسنده\" والطحاوي في \"شرح مشكل الآثار\" ٨/ ١٩٨ (٣١٧٢) من طريق محمد بن عجلان. ورواه ابن أبي عاصم في \"السنة\" ٤/ ٤٥٢ (٩٦٧)، ومحمد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٩٥٤ (١٠٣٣)، كلاهما من طريق نافع بن عبد الرحمن. ورواه محمد بن نصر ٢/ ٩٦٨ (١٠٥١)، والشاشي في \"مسنده\" ٣/ ٢٠٠ (١٢٨٧)، وابن حبان في =","vol":"6","page":411},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"صحيحه\" كما في \"الإحسان\" ٥/ ٢١ (١٧٣١) من طريق محمد بن عمرو. ورواه محمد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٩٥٣ (١٠٣١)، والشاشي في \"المسند\" ٣/ ١٩٨ (١٢٨٣) من طريق عمرو بن يحيى المازني -وأسقط المخدجي من الإسناد- ورواه محمد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٩٥٤ (١٠٣٢) من طريق محمد بن إبراهيم، كلهم عن محمد بن يحيى بن حبان، به بنحوه.\nورواه أبو داود في كتاب الصلاة، باب في المحافظة على وقت الصلوات (٤٢٥)، والإمام أحمد في \"المسند\" ٥/ ٣١٧ (٢٢٧٠٤) ومحمد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٩٥٥ (١٠٣٤)، وأبو نعيم في \"حلية الأولياء\" ٥/ ١٣٠، والبيهقي في \"السنن الكبرى\" ٢/ ٢١٥، والبغوي في \"شرح السنة\" ٤/ ١٠٥ (٩٧٨)، كلهم من طريق زيد بن أسلم عن عطاء بن يسار عن أبي عبد الله -أو عبد الله الصنابحي- عن عبادة، به بنحوه.\nورواه الطيالسي في \"مسنده\" (ص ٧٨) (٥٧٣) ومحمد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٩٧٠ (١٠٥٤) من طريق زمعة بن صالح، عن الزهريّ، عن أبي إدريس الخولاني، عن عبادة، بنحوه.\nوزمعة بن صالح ضعيف.\nورواه محمد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٩٦٩ (١٠٥٣) والشاشي في \"مسنده\" ٣/ ١١٧ (١١٧٧)، ٣/ ١٩٩ (١٢٨٥)، كلاهما من طريق أبي نعيم، عن النعمان بن داود، عن عبادة بن الوليد بن عبادة، عن أبيه، عن عبادة، به بنحوه. والنعمان بن داود ذكره البخاري وابن أبي حاتم، ولم يذكرا فيه جرحًا ولا تعديلًا، ولا ذكرا إلا أبا نعيم راويًا عنه. \"التاريخ الكبير\" للبخاري ٨/ ٨٠، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٤٧.\nورواه الشاشي في \"مسنده\" ٣/ ١٧٩ (١٢٦٥) من طريق المطلب بن عبد الله، عن عبادة، به بنحوه. والمطلب لم يسمع من عبادة. قاله العلائي في \"جامع التحصيل\" (ص ٢٨١).\nقال ابن عبد البر في \"التمهيد\" ٢٣/ ٢٨٨: لم يختلف عن مالك في إسناد هذا =","vol":"6","page":412},{"text":"[٥٦٢] وبه عن ابن (١) شعيب (٢)، قال: أخبرني (٣) محمد بن إسماعيل (بن إبراهيم) (٤)، عن (٥) أبي نعيم (٦)، عن سفيان الثوري (٧)، عن أبي إسحاق (٨)، عن عاصم بن ضمرة (٩)، عن علي\n_________\n= الحديث، فهو حديث صحيح ثابت.\nوقال النووي في \"المجموع\" ٣/ ٥١٦: هذا حديث صحيح.\n(١) ساقطة من (ش).\n(٢) أحمد بن شعيب أبو عبد الرحمن النسائي، ثقة، حافظ.\n(٣) في (ح): حدثني.\n(٤) ساقطة من (أ).\nوهو: محمد بن إسماعيل بن إبراهيم، ثقة.\n(٥) في (ش): بن.\n(٦) الفضل بن دكين أبو نعيم، ثقة، ثبت.\n(٧) ساقطة من (ح). وفي (ش): يعني: الثوري.\nوهو: سفيان الثوري، ثقة، حافظ.\n(٨) عمرو بن عبد الله أبو إسحاق السبيعي، ثقة، ورواية سفيان عنه قبل تغيره، وهو مدلس.\n(٩) عاصم بن ضمرة السلولي الكوفي.\nقال العجلي، وابن المديني، وابن سعد: ثقة. وقال الإمام أحمد: عاصم أعلى من الحارث، وهو عندي حجة. وقال النسائي: ليس به بأس. وقال البزار: صالح الحديث، وأما حبيب بن أبي ثابت فروى عنه مناكير. وقال الجوزجاني: هو عندي قريب من الحارث. وقال ابن حجر: وقد تبع الجوزجاني في تضعيفه ابن عدي. وقال أيضًا: وتعصُّبُ الجوزجاني على أصحاب على معروف، ولا إنكار على عاصم فيما روى. وقال ابن حبان: رديء الحفظ، فاحش الخطأ، يرفع عن علي قوله كثيرًا؛ فاستحق الترك، على أنه أحسن حالًا من الحارث.\nوقال الذهبي: هو وسط. وقال ابن حجر: صدوق. توفي سنة (٧٤ هـ). =","vol":"6","page":413},{"text":"(ابن أبي طالب) (١) - ﵁ - قال: الوتر ليس بحتم كهيئة المكتوبة، ولكنه (٢) سنة سنها رسول الله - ﷺ - (٣).\n_________\n= \"تاريخ أسماء الثقات\" لابن شاهين (ص ٢٤١)، \"الطبقات الكبرى\" لابن سعد ٦/ ٢٢٢، \"أحوال الرجال\" للجوزجاني (ص ٤٣)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٤٥، \"المجروحين\" لابن حبان ٢/ ١٢٥، \"الكامل\" لابن عدي ٥/ ٢٢٤، \"ميزان الاعتدال\" للذهبي ٢/ ٣٥٢، \"الكاشف\" للذهبي (٢٥٠٣)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٥٣، \"تقريب التهذيب\" لابن حجر (٣٠٦٣).\n(١) ساقطة من (أ).\n(٢) في (ز) و(أ): ولكنها.\n(٣) [٥٦٢] الحكم على الإسناد:\nإسناده حسن، فيه عاصم بن ضمرة صدوق، وله شاهد من حديث عبادة، فهو صحيح لغيره.\nالتخريج:\nوهو في \"سنن النسائي\" في كتاب قيام الليل، باب الأمر بالوتر ٢/ ٢٢٩.\nورواه الترمذي في كتاب الصلاة، باب ما جاء في أن الوتر ليس بحتم (٤٥٤) وقال: هذا أصح من حديث أبي بكر بن عياش. والإمام أحمد في \"المسند\" ١/ ٩٨ (٧٦١) من طريق ابن مهدي، ورواه عبد الرزاق في \"مصنفه\" ٣/ ٣ (٤٥٦٩)، ومن طريقه رواه الإمام أحمد في \"المسند\" ١/ ١١٥ (٩٢٧)، والضياء المقدسي في \"الأحاديث المختارة\" ٢/ ١٣٧ (٥٠٦). ورواه الإمام أحمد في \"المسند\" ١/ ٨٦ (٦٥٢)، وابن أبي شيبة في \"مصنفه\" ٣/ ٢٣٨ (٦٩٢٠)، وأبو يعلى في \"مسنده\" ١/ ٤٥٧ (٦١٨)، وابن عبد البر في \"التمهيد\" ٢/ ٢٦٠، كلهم من طريق وكيع. ورواه ابن خزيمة في \"صحيحه\" ٢/ ١٣٧ (١٠٦٧) عن سعيد بن عبد الرحمن. ورواه الطبراني في \"المعجم الأوسط\" ٥/ ١٨١ (٥٠٠٩) من طريق زائدة. ورواه البيهقي في \"السنن الكبرى\" ٢/ ٤٦٧ والضياء المقدسي في \"الأحاديث المختارة\" ٢/ ١٣٨ (٥٥٩) من طريق أبي أحمد الزبيري، كلهم عن =","vol":"6","page":414},{"text":"والدليل على أن الوتر ليس بواجب:\n[٥٦٣] ما أخبرنا أبو عبد الله الثقفي (١)، قال: أنا (٢) أبو بكر (بن\n_________\n= سفيان الثوري، به\nورواه الترمذي (٤٥٣). وقال: حديث حسن من طريق أبي بكر بن عياش. ورواه الإمام أحمد في \"مسنده\" ١/ ١٠٧ (٨٤٢) والدارمي في \"السنن\" (١٦٢٠) وأبو يعلى في \"مسنده\" ١/ ٢٦٨ (٣١٧)، وعندهم تصريح أبي إسحاق بالسماع، ومن طريقه رواه الضياء المقدسي في \"الأحاديث المختارة\" ٢/ ١٣٧ (٥٠٥)، ورواه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٣٣١ كلهم من طريق شعبة. ورواه عبد الرزاق في \"مصنفه\"، ومن طريقه رواه الإمام أحمد، والضياء المقدسي عن معمر. ورواه الإمام أحمد في \"المسند\" ١/ ١٠٠ (٧٨٦)، والبيهقي في \"السنن الكبرى\" ٢/ ٤٦٧، من طريق زهير. ورواه الإمام أحمد في \"المسند\" ١/ ١٢٠ (٩٦٩) وابن أبي شيبة في \"مصنفه\" ١٣/ ١٥٧ - ١٥٨ (٣٧٣٥٩) من طريق حجاج بن أرطاة. ورواه ابن أبي شيبة في \"مصنفه\" ٣/ ٢٣٦ (٦٩١٢) عن أبي الأحوص. ورواه الطيالسي في \"مسنده\" (ص ١٥) (٨٨)، والخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٣١٤ من طريق إسرائيل. ورواه عبد الله بن الإمام أحمد في زياداته على \"المسند\" ١/ ١٤٤ (١٢٢٠)، ١/ ١٤٥ (١٢٣٢) من طريق شريك وعلي بن صالح. ورواه الطبراني في \"المعجم الأوسط\" ٢/ ٢١١ (١٧٦٠)، وعنه أبو نعيم في \"حلية الأولياء\" ٨/ ٢٦٥ من طريق مغيرة. ورواه البيهقي في \"السنن الكبرى\" ٢/ ٤٦٨ من طريق أبي عوانة، كلهم عن أبي إسحاق، به بنحوه. وله شاهد من حديث عبادة بن الصامت. رواه ابن خزيمة في \"صحيحه\" ٢/ ١٣٧ (١٠٦٨) والحاكم في \"المستدرك\" وقال: حديث صحيح على شرط الشيخين. والبيهقي في \"السنن الكبرى\" ٢/ ٤٦٧.\nقال ابن حجر في \"التلخيص الحبير\" ٢/ ١٣: رواته ثقات، قاله البيهقي.\n(١) الحسين بن محمد بن فنجويه، أبو عبد الله الثقفي، ثقة، صدوق، كثير المناكير.\n(٢) في (أ): ثنا.","vol":"6","page":415},{"text":"إسحاق) (١)، قال: أنا (٢) أبو عبد الرحمن النسائي (٣) قال: أنا عبيد الله ابن سعيد (٤)، قال: نا يحيى (٥)، عن (٦) عبيد (٧) الله بن الأخنس (٨)،\n_________\n(١) بعدها في (ح) زيادة: أبي.\nوهو: أحمد بن محمد بن إسحاق، أبو بكر السني، ثقة.\n(٢) في (أ): ثنا.\n(٣) أحمد بن شعيب، أبو عبد الرحمن النسائي، ثقة، حافظ.\n(٤) في (أ): ثنا عبد الله بن سعيد.\nوهو: عبيد الله بن سعيد اليشكري، ثقة.\n(٥) يحيى بن سعيد القطان، ثقة، ثبت.\n(٦) كذا في (ش)، (ح) وهو الصواب. وفي (س) و(ز)، (أ): بن.\n(٧) في (ح): عبد.\n(٨) كذا في (ش)، (ح)، (ز)، وهو الصواب. وفي (س): الأخفس. وفي (أ): الأخفش.\nوهو: عبيد الله بن الأخنس النخعي الخرّاز أبو مالك الكوفي.\nقال الإمام أحمد، ويحيى بن معين -في رواية الدارمي- وإسحاق بن منصور، وأبو داود، والنسائي: ثقة. وقال يحيى بن معين في رواية الدوري وابن الجنيد: ليس به بأس. وذكره ابن شاهين في \"الثقات\" وقال ابن حجر: وثقه الأئمة، وشذ ابن حبان، فقال في \"الثقات\" يخطئ كثيرًا. وذكره الذهبي فيمن توفي بين سنة (٤١٤ هـ) وسنة (١٥٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٨٠، \"تاريخ يحيى بن معين\" رواية الدارمي (ص ١٤٠) \"سؤالات ابن الجنيد\" (ص ٢٧٢) \"سؤالات أبي عبيد الآجري لأبي داود\" ١/ ٣٨٢ \"الثقات\" لابن حبان ٧/ ١٤٧، \"تاريخ أسماء الثقات\" لابن شاهين (ص ١٦٤) \"تاريخ الإسلام\" للذهبي ٩/ ٢١٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٥، \"فتح الباري\" لابن حجر ١٠/ ١٩٩، \"تقريب التهذيب\" لابن حجر (٤٢٧٥). =","vol":"6","page":416},{"text":"قال: أخبرني (١) نافع (٢) عن ابن عمر (٣) أن رسول الله - ﷺ - كان يوتر على راحلته (٤).\n_________\n= قلت: إذا اعتبرنا قول ابن حبان شاذًّا -وهو الصواب- فلا يصح بعد ذلك أن نصف عبيد الله بن الأخنس بأنه صدوق؛ بل هو ثقة، قد روى له البخاري ومسلم، ولم يترجم له الحافظ في \"هدي الساري\"؛ لأنه -فيما يظهر لي- لم يلتفت إلى قول ابن حبان.\n(١) في (ح): أنبأني.\n(٢) نافع مولى ابن عمر، ثقة، ثبت.\n(٣) عبد الله بن عمر، صحابي مشهور.\n(٤) [٥٦٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nوهو في \"سنن النسائي\" في كتاب قيام الليل، باب الوتر على الراحلة ٤/ ٢٣٢. ورواه البخاري في كتاب الوتر، باب الوتر في السفر (١٠٠٠) وفي كتاب تقصير الصلاة، باب صلاة التطوع على الدواب وحيثما توجهت (١٠٩٥) من طريق جويرية بن أسماء وموسى بن عقبة. ورواه الإمام أحمد في \"المسند\" ٢/ ١٣ (٤٦٢٠) من طريق محمد بن عجلان. ورواه المصنف في الحديث الآتي من طريق الحسن بن الحر كلهم عن نافع، به بنحوه.\nورواه البخاري في كتاب الوتر، باب الوتر على الدابة (٩٩٩) ومسلم في كتاب صلاة المسافرين، باب جواز صلاة النافلة على الدابة في السفر (٧٠٠) (٣٦) والترمذي في كتاب الصلاة، باب ما جاء في الوتر على الراحلة (٤٧٢) وقال: حديث حسن صحيح، والنسائي ٣/ ٢٣٢ وابن ماجه في كتاب إقامة الصلاة، باب ما جاء في الوتر على الراحلة (١٢٠٠) والإمام أحمد في \"المسند\" ٢/ ٥٧ (٥٢٠٦، ٥٢٠٧) كلهم من طريق سعيد بن يسار، وفيه قصة. ورواه البخاري في كتاب تقصير الصلاة، باب ينزل للمكتوبة (١٠٩٨) معلقًا. ومسلم (٧٠٠) (٣٩) وأبو داود في كتاب الصلاة، باب التطوع على الراحلة والوتر (١٢٢٤)، =","vol":"6","page":417},{"text":"[٥٦٤] وأخبرنا ابن فنجويه (١)، قال: أنا أبو بكر (٢)، قال: أنا (٣) أبو عبد الرحمن (٤)، قال: أخبرني (٥) إبراهيم بن يعقوب (٦)، قال: نا عبد الله بن محمد بن علي (٧)، قال: نا زهير (٨)، عن الحسن (بن\n_________\n= والنسائي في كتاب الصلاة، باب الحال التي يجوز فيها استقبال غير القبلة ١/ ٢٤٣ وفي القبلة، باب الحالة التي يجوز عليها استقبال القبلة ٢/ ٦١، والإمام أحمد في \"المسند\" ٢/ ١٣٧ - ١٣٨ (٦٢٢١) من طريق سالم بن عبد الله، ورواه مسلم (٧٠٠) (٣٨) من طريق عبد الله بن دينار، كلهم عن ابن عمر، به بنحوه.\n(١) في (ح): أبو عبد الله.\nوهو: الحسين بن محمد بن فنجويه، أبو عبد الله الثقفي، ثقة صدوق، كثير المناكير.\n(٢) أحمد بن محمد بن إسحاق، أبو بكر السني، ثقة.\n(٣) في (ز)، (أ) في الموضعين: ثنا.\n(٤) أحمد بن شعيب، أبو عبد الرحمن النسائى، ثقة، حافظ.\n(٥) في (ح): أنبأني. وفي (أ): ثنا.\n(٦) إبراهيم بن يعقوب بن إسحاق السعدي أبو إسحاق الجوزجاني.\nنزيل دمشق. ثقة، حافظ، رمي بالنصب. وقال ابن حبان: لم يكن بداعية إليه، وكان صلبًا في السنة، حافظًا للحديث؛ إلا أنه من صلابته ربما كان يتعدى طوره. توفي سنة (٢٥٩ هـ)، وقيل قبلها.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٤٨، \"الثقات\" لابن حبان ٨/ ٨١، \"تهذيب التهذيب\" لابن حجر ١/ ٩٥، \"تقريب التهذيب\" لابن حجر (٢٧٣).\n(٧) عبد الله بن محمد بن علي بن نفيل النفيلي أبو جعفر الحراني.\nثقة، حافظ. توفي سنة (٢٣٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٥٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٢٦، \"تقريب التهذيب\" لابن حجر (٣٥٩٤).\n(٨) زهير بن معاوية بن حديج بن الرحيل الجعفي أبو خيثمة الكوفي.\nنزيل الجزيرة، ثقة، ثبت، إلا أن سماعه من أبي إسحاق بأخرة. =","vol":"6","page":418},{"text":"الحر) (١)، عن نافع (٢) أن (٣) ابن عمر (٤) ﵄ كان يوتر على بعيره، ويذكر أن النبي - ﷺ - كان يفعل ذلك (٥).\nوأجمع الفقهاء على أن الصلاة (٦) المكتوبة على الراحلة في حال الأمن لا يجوز (٧).\n_________\n= ولد سنة (١٠٠ هـ)، وتوفي سنة (١٧٢ هـ) أو (١٧٣ هـ) أو (١٧٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٨٨، \"تهذيب التهذيب\" لابن حجر ١/ ٦٤٠، \"تقريب التهذيب\" لابن حجر (٢٠٥١).\n(١) ساقطة من (ش).\nوهو: الحسن بن الحر بن الحكم الجعفي أو النخعي أبو محمد الكوفي.\nنزيل دمشق، ثقة، فاضل.\nتوفي سنة (١٣٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٨، \"تهذيب التهذيب\" لابن حجر ١/ ٣٨٧، \"تقريب التهذيب\" لابن حجر (١٢٢٤).\n(٢) نافع مولى ابن عمر، ثقة، ثبت.\n(٣) في (ح)، (أ): عن.\n(٤) عبد الله بن عمر، صحابي مشهور.\n(٥) [٥٦٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث في \"سنن النسائي\" في قيام الليل، باب الوتر على الراحلة ٤/ ٢٣٢.\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ١٧١ (٢٤١٢) من طريق عبد الرحمن بن عمرو البجلي قال: حدثنا زهير بن معاوية، به.\nوقد تقدم تخريجه في الحديث السابق.\n(٦) في (ش): صلاة.\n(٧) في (ز): لا تجوز. \"تهذيب الآثار\" للطبري -مسند ابن عباس- ١/ ٥٣٨ \"شرح معاني الآثار\" للطحاوي ١/ ٤٣١، \"الاستذكار\" لابن عبد البر ٥/ ٢٧٢.","vol":"6","page":419},{"text":"وقوله تعالى: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ أي: مطيعين. قاله الشعبي (١)، وعطاء (٢)، وجابر بن زيد (٣)، وسعيد بن جبير (٤)، والحسن (٥)، وقتادة (٦)، وطاوس (٧)، وابن عباس برواية (٨) عكرمة، وعطية، وابن أبي طلحة (٩). قال الضحاك، ومقاتل، والكلبي: لكل أهل دين صلاة يقومون فيها عاصين، فقوموا أنتم لله (١٠) في صلاتكم\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٩، والنحاس في \"معاني القرآن الكريم\" ١/ ٢٤٠.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٩.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٩.\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٨ - ٥٦٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٩.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٥٦٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٩.\n(٦) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٦، والطبري في \"جامع البيان\" ٢/ ٥٦٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٩.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٥٧٠.\n(٨) في (أ): في رواية.\n(٩) قول عطية عن ابن عباس رواه الطبري في \"جامع البيان\" ٢/ ٥٦٩، وروى ابن أبي حاتم ٢/ ٤٤٩ (٢٣٧٩) من طريق عطية عن ابن عباس قال: مصلين.\nورواية على عنه أخرجها الطبري في \"جامع البيان\" ٢/ ٥٦٩.\n(١٠) في (أ): لله أنتم.","vol":"6","page":420},{"text":"مطيعين (١). ودليل هذا التأويل ما روى أبو سعيد الخدري، عن النبي - ﷺ - أنه قال: \"كل قنوت في القرآن فهو الطاعة\" (٢).\nوقال بعضهم: القنوت: السكوت عما لا يجوز التكلم به في الصلاة.\nقال زيد بن أرقم (٣): كنا نتكلم في الصلاة على عهد رسول الله\n_________\n(١) قول الضحاك رواه الطبري في \"جامع البيان\" ٢/ ٥٦٨.\nوقول مقاتل في \"تفسيره\" ١/ ١٢٤. وقول الكلبي ذكره الواحدي في \"الوسيط\" ١/ ٣٥١، والبغوي في \"معالم التنزيل\" ١/ ٢٩٠.\n(٢) رواه الإمام أحمد في \"مسنده\" ٣/ ٧٥ (١١٧١١) وأبو يعلى في \"مسنده\" ٣/ ٥٢٢ (١٣٧٩) والطبري في \"جامع البيان\" ٢/ ٥٦٩ كلهم من طريق ابن لهيعة.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٢١٣ (١١٢٨)، وابن حبان في (صحيحه) كما في \"الإحسان\" ٢/ ٧ (٣٠٩) والطبراني في \"المعجم الأوسط\" ٢/ ٢٢٤ (١٨٠٨)، وأبو نعيم في \"حلية الأولياء\" ٨/ ٣٢٥، كلهم من طريق عمرو ابن الحارث كلاهما عن دراج، عن أبي الهيثم، عن أبي سعيد، به.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٣٨: ولكن هذا الإسناد ضعيف لا يعتمد عليه، ورفع هذا الحديث منكر، وقد يكون من كلام الصحابي، أو من دونه، والله أعلم، وكثير ما يأتي بهذا الإسناد تفاسير فيها نكارة، فلا يغتر بها؛ فإن السند ضعيف.\nوقال الهيثمي في \"مجمع الزوائد\" ٦/ ٣٢٠: وفي إسناد أحمد وأبي يعلى ابن لهيعة، وهو ضعيف.\nقلت: ابن لهيعة قد توبع، لكن رواية دراج عن أبي الهيثم فيها ضعف، سيأتي بيان ذلك.\n(٣) زيد بن أرقم بن زيد بن قيس بن النعمان الخزرجي الأنصاري أبو عمر، وقيل: غير ذلك استصغر يوم أحد، وأول مشاهده الخندق، وقيل المريسيع، وغزا مع =","vol":"6","page":421},{"text":"- ﷺ -، ويكلم (١) أحدنا مَن إلى جانبه، ويدخل الرجل (٢) عليهم (٣)، فيسلم، فيردون عليه (٤)، ويسألهم: كم صليتم؟ ويردون عليه مخبرين كم صَلَّوا، ويجيء خادم الرجل، وهو في الصلاة، فيكلمه بحاجته (٥) كفعل أهل الكتاب، وكنا كذلك إلى أن نزلت: ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ فأمرنا بالسكوت ونهينا عن الكلام (٦).\n_________\n= النبي - ﷺ - سبع عشرة غزوة، وهو الذي أنزل الله تصديقه في سورة المنافقون. توفي سنة (٦٦ هـ)، وقيل: (٦٨ هـ).\n\"صحيح البخاري\" ٦/ ٧٧، \"معرفة الصحابة\" لأبي نعيم ٣/ ١١٦٦، \"الاستيعاب\" لابن عبد البر ٢/ ١٠٩، \"أسد الغابة\" لابن الأثير ٢/ ٢٧٦، \"الإصابة\" لابن حجر ٣/ ٢١.\n(١) في (أ): يتكلم.\n(٢) في (ح): الداخل.\n(٣) في (أ): إليهم.\n(٤) ساقطة من (أ).\n(٥) في (ز) زيادة: وهو في الصلاة.\n(٦) رواه البخاري في كتاب العمل في الصلاة، باب ما ينهى من الكلام في الصلاة (١٢٠٠) وفي كتاب التفسير، باب ﴿وَقُومُوا لِلَّهِ قَانِتِينَ﴾ (٤٥٣٤) ومسلم في كتاب المساجد، باب تحريم الكلام في الصلاة ونسخ ما كان من إباحته (٥٣٩).\nوقوله: (ويدخل الرجل ... الكتاب) لم أجده عندهما ولا عند غيرهما، وأظن أن المصنف قد أخذه من آثار وردت عن عكرمة وإبراهيم، ومجاهد، أخرجها الطبري ٢/ ٥٧٠، وعن محمد بن كعب أخرجه سعيد بن منصور في \"السنن\" ٣/ ٩٢٢ (٤٠٧) وعزاه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٠٠، والسيوطي في \"الدر المنثور\" ١/ ٥٤٣ لعبد بن حميد.","vol":"6","page":422},{"text":"وقال مجاهد: خاشعين لله (١)، قال (٢): ومن القنوت طول الركوع، وغض البصر، والركود (٣)، وخفض الجناح، كان العلماء إذا قام أحدهم يصلي كتاب (٤) الرحمن أن يلتفت، أو يقلب الحصى، أو يعبث بشيء، أو يُحَدِّث نفسه (٥) بشيء من أمر الدنيا إلا ناسيًا (٦).\nوقال حسن وربيع (٧): قيامًا في الصلاة (٨). يدل عليه حديث جابر أن النبي - ﷺ - سئل: أي الصلاة (٩) أفضل؟ قال: \"طول القنوت\" (١٠).\n_________\n(١) زيادة من (ز).\n(٢) ساقطة من (أ).\n(٣) في (ح): والركون.\n(٤) كذا في هامش (س) وبقية النسخ. وفي (س): يخاف.\n(٥) ساقطة من (ح).\n(٦) رواه سعيد بن منصور في \"السنن\" ٣/ ٩٢١ (٤٠٦)، ومحمد بن نصر في (تعظيم قدر الصلاة\" ١/ ١٨٨ (١٣٨)، والطبري في \"جامع البيان\" ٢/ ٥٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٩ (٢٣٨١)، والبيهقي في \"شعب الإيمان\" ٣/ ١٤٧ (٣١٥٢)، والأصبهاني في \"الترغيب والترهيب\" ١/ ١٤٤ (١٨٩٤) وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٤٤ لعبد بن حميد وابن المنذر.\n(٧) في (أ): الحسن والربيع.\n(٨) قول الربيع رواه الطبري في \"جامع البيان\" ٢/ ٥٧١، وذكره الما وردي في \"النكت والعيون\" ١/ ٣١٠، وقول الحسن لم أجده.\n(٩) في (أ): الصلوات.\n(١٠) رواه مسلم في كتاب صلاة المسافرين، باب أفضل الصلاة طول القنوت (٧٥٦) والترمذي في كتاب الصلاة، باب ما جاء في طول القيام في الصلاة (٣٨٧) وقال: حديث حسن صحيح. وابن ماجه في كتاب الإقامة، باب ما جاء في طول القيام في الصلوات (١٤٢١) والإمام أحمد في \"مسنده\" ٣/ ٣٠٢، (١٤٢٣٣)، ٣/ ٣١٤ (١٤٣٦٨).","vol":"6","page":423},{"text":"قال ابن عباس في رواية (أبي) (١) رجاء: داعين في صلاتكم (٢). دليله أن النبي - ﷺ - قنت على رِغل وذَكوان (٣) (٤) أي: دعا عليهم.\nوقيل (٥): مصلين. دليله قوله -﷿-: ﴿أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ﴾ (٦) أي: مصلٍ. وقال - ﵇-: \"مثل المجاهد في سبيل الله كمثل القانت الصائم\" (٧) أي: المصلي الصائم (٨).\n_________\n(١) من هامش (ز). وهي زيادة مهمة، وأبو رجاء هو العطاردي.\n(٢) تقدم تخريج ما رواه أبو رجاء العطاردي قال: صلى بنا ابن عباس صلاة الغداة، فقنت فيها، وذكره الماوردي في \"النكت والعيون\" ١/ ٣١٠، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢١١.\n(٣) في (أ): رعل بن ذكوان.\nوهما قبيلتان من بني سُليم بن منصور من العدنانية، تنسب الأولى إلى رِعل بن مالك، والثانية إلى ذكوان بن رفاعة. انظر: \"معجم قبائل العرب\" لرضا كحالة ١/ ٤٠٤ - ٤٠٥، ٢/ ٤٣٧ - ٤٣٨.\n(٤) رواه البخاري في كتاب الوتر، باب القنوت قبل الركوع وبعده (١٠٠٣) وفي كتاب المغازي، باب غزوة الرجيع (٤٠٩٤) ومسلم في كتاب المساجد، باب استحباب القنوت في جميع الصلاة (٦٧٧)، (٢٩٩) من حديث أنس - ﵁ -.\n(٥) في (أ): وقال.\n(٦) الزمر: ٩.\n(٧) رواه مسلم في كتاب الإمارة، باب فضل الشهادة في سبيل الله (١٨٧٨) والإمام أحمد في \"مسنده\" ٢/ ٤٢٤ (٩٤٨١) من حديث أبي هريرة - ﵁ -.\nورواه البخاري في كتاب الجهاد، باب أفضل الناس مؤمن مجاهد بنفسه (٢٧٨٧) بلفظ: \"متل المجاهد في سبيل الله -والله أعلم بمن يجاهد في سبيله- كمثل الصائم القائم\".\n(٨) في (أ): القائم. =","vol":"6","page":424},{"text":"<span data-type=\"title\" id=toc-611>٢٣٩ </span>- (قوله -﷿-) (١): ﴿فَإِنْ خِفْتُمْ فَرِجَالا﴾\nأي: رَجَّالة (٢)، يقال: راجل، ورجال، مثل: صاحب وصحاب، (وصائم وصيام) (٣)، وقائم وقيام، قال تعالى: ﴿يأتُوكَ رِجَالًا﴾ (٤). وقال الأخطل (٥):\nوبنوا غُدَانَةَ شاخصٌ (٦) أبصارُهُم ... يمشون تحت بطونهن رجالا\nيعني أنهم جنبوا (٧) مأسورين، فأبصارهم شاخصة إلى قائدهم. ﴿أَوْ رُكْبَانًا﴾ على دوابهم (٨)، وهو جمع راكب. قال المفضل: لا يقال راكب إلا (٩) لصاحب الجمل، وأما صاحب الفرس، فيقال\n_________\n= انظر \"غريب الحديث\" لأبي عبيد ١/ ٤٣٧ \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤٥١)، \"غريب الحديث\" للخطابي ١/ ٦٩١.\n(١) ساقطة من (ح).\n(٢) في (أ): فرجاله.\n(٣) ساقطة من (ح).\n(٤) الحج: ٢٧.\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٩٢)، \"معاني القرآن\" للزجاج ١/ ٣٢٠.\n(٥) البيت في \"ديوانه\" ١/ ١١٢. وفي \"تاج العروس\" للزبيدي ٧/ ٣٣٦ (رجل) دون نسبة.\n(٦) في (أ): شاخصًا.\n(٧) في (ش): أجبوا. وفي (ح): أجبنوا. وفي (أ): جيئوا.\n(٨) في (ز): دوابكم. وفي (أ): أو على دوابكم.\n(٩) ساقطة من (أ).","vol":"6","page":425},{"text":"له: فارس، ولراكب الحمار: حَمَّار، ولراكب (١) البغل (٢): بَغَّال (٣).\nوهما نصبٌ على الحال؛ أي فصلوا رجالًا أو ركبانًا (٤). ومعنى الآية: فإن لم يمكنكم أن تصلوا قانتين موفين للصلاة حقها لخوف، فصلوا رجالًا. أي: مشاةً على أرجلكم، أو ركبانًا على ظهور دوابكم، فإن ذلك يجزيكم.\nقال المفسرون: هذا في حال (٥) المسايفة (٦) والمطاردة، يصلي حيثما (٧) كان وجهه مستقبل القبلة، أو غير مستقبلها راكبًا أو راجلًا (٨)، ويجعل السجود أخفض من الركوع، يوميء إيماءً. وهذِه صلاة شدة الخوف (والصلاة في حال الخوف على ضربين: صلاة الخوف) (٩) وسنذكرها في سورة النساء إن شاء الله، وصلاة شدة\n_________\n(١) في (ش): وراكب.\n(٢) في (أ) زيادة: يقال له.\n(٣) ذكره أبو حيان في \"البحر المحيط\" ٢/ ٢٥٢ وقال: وقيل الأفصح أن يقال: صاحب بغل، وصاحب حمار.\n(٤) \"معاني القرآن\" للأخفش ١/ ٣٧٤، \"جامع البيان\" للطبري ٢/ ٥٧٢، \"إعراب القرآن\" للنحاس ١/ ٣٢٣، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٠٠.\n(٥) ساقطة من (ش)، (ح).\n(٦) استاف القوم، وتَسايَفُوا: تضاربوا بالسيوف ... والمُسِيفُ: الذي عليه السيف. والمُسايَفَةُ: المجالدة. \"لسان العرب\" لابن منظور ٦/ ٤٥٧ (سيف).\n(٧) في (ح): حيث.\n(٨) في (ح): راجلًا أو راكبًا. وفي (أ): رجالًا أو ركبانًا.\n(٩) ما بين القوسين ساقط من (ح).","vol":"6","page":426},{"text":"الخوف وهي هذِه (١).\nوالخوف الذي يجوز للمصلي أن يصلي (من أجله راكبًا ومومئًا، وحيثما كان وجهه، هو المحاربة، والمسايفة) (٢) في قتال من أمر بقتاله من عدو، أو محارب، أو خوف (سَبُع هائج، أو جمل صائل) (٣)، أو سيل سائل، أو كل ما الأغلب من شأنه الهلاك إن صلى صلاة الأمن (٤)، فله أن يصلي صلاة شدة الخوف، وهي ركعتان، فإن صلى (٥) ركعة واحدة جاز (٦)؛ لما روى مجاهد عن ابن عباس قال:\n_________\n(١) في (ش)، (ح): هذا.\n(٢) ما بين القوسين ساقط من (ش).\n(٣) في (ز): سبع صائل، أو جمل هائج. وفي (أ): سبع، أو جمل هائج، أو حيوان صائل.\n(٤) \"الأم\" للشافعي ١/ ٢٥٤ - ٢٥٩، \"مختصر المزني\" ٨/ ١٣٢، \"جامع البيان\" للطبري ٢/ ٥٧٦، \"المغني\" لابن قدامة ٣/ ٣١٦ - ٣١٨.\n(٥) في (ش)، (ح): صلاها.\n(٦) \"جامع البيان\" للطبري ٢/ ٥٧٦.\nوقال النووي في \"المجموع\" ٤/ ٢٨٨: إن صلاة الخوف لا يتغير عدد ركعاتها؛ هو مذهبنا، ومذهب العلماء كافة من الصحابة، والتابعين، ومن بعدهم إلا ابن عباس، والحسن البصري، والضحاك، وإسحاق بن راهويه، وحكاه الشيخ أبو حامد عن جابر وطاوس، فينهم قالوا: الواجب في الخوف عند شدة القتال ركعة واحدة. وقال ابن عبد البر في \"التمهيد\" ١٥/ ٢٧٣: والصلاة أولى ما احتيط فيه، ومن صلى ركعتين في خوفه، وسفره خرج من الاختلاف إلى اليقين. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٢٤.\nوقال البغوي في \"معالم التنزيل\" ١/ ٢٩٠: ولا ينتقص عدد الركعات بالخوف عند أكثر أهل العلم.","vol":"6","page":427},{"text":"فرض الله -﷿- الصلاة على لسان نبيكم في الحضر أربعًا، وفي السفر ركعتين، وفي الخوف ركعة (١).\nوقال سعيد بن جبير: إذا كنت في القتال، والتقى الزحفان، وضرب الناس بعضهم بعضًا، فقل: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، واذكر الله (٢) فتلك صلاتك (٣).\nقال الزهريّ: فإن لم تستطع ذلك (٤)، فلا تدع ذكرها في نفسك (٥).\n﴿فَإِذَا أَمِنْتُمْ فَاذْكُرُوا اللَّهَ﴾ أي فصلوا الصلوات (٦) الخمس تامة بحقوقها ﴿كَمَا عَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ﴾.\n_________\n(١) رواه مسلم في كتاب صلاة المسافرين وقصرها، باب صلاة المسافرين (٦٨٧)، وأبو داود في كتاب الصلاة، باب من قال يصلي بكل طائفة ركعة ولا يقضون (١٢٤٧)، والنسائي في كتاب تقصير الصلاة، باب (١) ٣/ ١٦٨ - ١٦٩، والإمام أحمد في \"المسند\" ١/ ٢٣٧ (٢١٢٤)، ١/ ٢٤٣ (٢١٧٧)، ١/ ٢٥٤ (٢٢٩٣) كلهم من طرق، عن بكير بن الأخنس، عن مجاهد به.\n(٢) ساقطة من (ش)، (أ).\n(٣) في (ح): صلاة.\nرواه ابن أبي شيبة في \"مصنفه\" ٣/ ٥٠٦ - ٥٠٧ (٨٣٣٦).\n(٤) من (ش).\n(٥) لم أجده، وقد روى عبد الرزاق في \"مصنفه\" ٢/ ٥١٤ (٤٢٥٩)، والطبري في \"جامع البيان\" ٢/ ٥٧٤ عن الزهريّ أنه قال: إذا طلب الأعداء، فقد حل لهم أن يصلوا قبل أي جهة كانوا رجالًا أو ركبانًا يومئون إيماء ركعتين.\nوقد روى سعيد بن منصور في \"السنن\" ٣/ ٩٢٩ (٤١٣) عن عبد الوهاب بن بخت المكي نحو ما ساق المصنف عن الزهريّ.\n(٦) في (ح): صلوات.","vol":"6","page":428},{"text":"<span data-type=\"title\" id=toc-612>٢٤٠ </span>- (قوله -﷿-) (١) ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ﴾\n(يا معشر) (٢) الرجال ﴿وَيَذَرُونَ﴾ ويتركون (٣) ﴿أَزوَجًا﴾ أي: زوجات (٤)، قال الكسائي: أكثر ما تقول العرب للمرأة: زوجة، ولكن (٥) في القرآن: زوج (٦).\n﴿وَصِيَّةً لِأَزْوَاجِهِمْ﴾ (قرأ الحسن) (٧)، وأبو عمرو، وابن عامر، والأعمش، وحمزة (٨)، (وحفص) (٩) ﴿وَصيَّةً﴾ (١٠) بالنصب على\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) في (ح): معاشر.\n(٣) ساقطة من (ح).\n(٤) في (ز): الزوجات.\n(٥) في (أ): الزوجة ويكون.\n(٦) قال القرطبي: قال الأصمعي: ولا تكاد العرب تقول: زوجة، وحكى الفراء أنه يقال: زوجة ... واختاره الكسائي. \"الجامع لأحكام القرآن\" ١/ ٢٠٦ وقال الأصفهاني: وزوجة لغة رديئة. \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٣٨٤)، وقال أبو حيان: ويقال للرجل: زوج، ولامرأته أيضًا: زوج، وزوجة أقل. \"البحر المحيط\" لأبي حيان ١/ ٢٥١.\n(٧) عليها طمس في (س)، وهي من بقية النسخ.\n(٨) ساقطة من (ح).\n(٩) من (أ).\n(١٠) \"السبعة في القراءات\" لابن مجاهد (ص ١٨٤)، \"الحجة\" لابن زنجلة (ص ١٣٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٨.\nوعزاها للحسن: أبو القاسم الهذلي في \"الكامل في القراءات الخمسين\" (١٧٠ أ).\nوعزاها للأعمش: الدمياطي في \"إتحاف فضلاء البشر\" ١/ ٤٤٣.","vol":"6","page":429},{"text":"معنى: فليوصوا وصيةً.\nوقرأ الباقون بالرفع على معنى كُتِبَتْ (١) عليهم (٢) الوصية (٣).\nوقيل معناه؛ لأزواجهم وصية.\nوقيل: ولتكن وصية، ودليل هذِه القراءة قراءة عبد الله: (كتبت (٤) عليهم وصية لأزواجهم) (٥).\n_________\n(١) في (ح)، (أ)، كتب.\n(٢) في (ز)، (أ): عليكم.\n(٣) في (أ): وصية.\n\"معاني القرآن\" للفراء ١/ ١٥٦ \"جامع البيان\" للطبري ٢/ ٥٧٨، \"معاني القرآن\" للزجاج ١/ ٣٢١، \"إعراب القرآن\" للنحاس ١/ ٣٢٢، \"الحجة في القراءات السبع\" لابن خالويه (ص ٩٨).\n(٤) في (أ): كتب.\n(٥) عزاها له ابن خالويه في \"الحجة في القراءات السبع\" (ص ٩٨) والأزهري في \"علل القراءات\" ١/ ٨٤ وفيهما أنه قرأ: (الوصية لأزواجهم).\nوفي \"معاني القرآن\" للأخفش ١/ ٣٧٥ \"معاني القرآن\" للفراء ١/ ١٥٦: (كتب عليهم الوصية لأزواجهم)، وفي \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٢)، \"الكشاف\" للزمخشري ١/ ٢٨٩ أنه قرأ: (كتب عليكم الوصية لأزواجكم).","vol":"6","page":430},{"text":"(وقراءة أبي) (١): (ويذرون أزواجًا متاعًا لأزواجهم) (٢). قال أبو عبيد (٣): ومع (هذا رأينا) (٤) هذا المعنى كله في القرآن رفعًا، نحو (٥) قوله: ﴿فَنِصْفُ مَا فَرَضْتُمْ﴾ (٦)، وقوله (٧): ﴿فَدِيَةٌ مُسَلَّمَةٌ﴾ (٨) ونحوهما (٩).\nوقوله (١٠) ﴿مَتَاعًا﴾ (١١) نصب على المصدر أي (١٢) متعوهن متاعًا. وقيل: جعل الله لهن ذلك متاعًا. (وقيل (١٣): نصب على الحال) (١٤). وقيل: نصب بالوصية (١٥) كقوله تعالى: ﴿أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ\n_________\n(١) عليها طمس في (س)، وهي من (ش)، (ح). وفي (ز): وقرأ أبي.\n(٢) عزاها إليه الفراء في \"معاني القرآن\" ١/ ١٥٦، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٢)، والزمخشري في \"الكشاف\" ١/ ٢٨٩، وعندهم: (أزواجًا فمتاع لأزواجهم).\n(٣) في (أ): عبيدة.\n(٤) عليها طمس في (س)، وهي من بقية النسخ.\n(٥) في (ش)، (ح): مثل.\n(٦) البقرة: ٢٣٧.\n(٧) زيادة من (ز).\n(٨) النساء: ٩٢.\n(٩) في (ز): ونحوها.\n(١٠) ساقطة من (ش)، (ح).\n(١١) في (ش)، (أ) زيادة: ﴿إِلَى الحول﴾.\n(١٢) عليها طمس في (س)، وهي من (ش)، (ح).\n(١٣) في (ح): وقد.\n(١٤) ساقطة من (ش).\n(١٥) \"معاني القرآن\" للأخفش ١/ ٣٧٥، \"جامع البيان\" للطبري ٢/ ٥٨٢ - ٥٨٣، \"مشكل إعراب القرآن\" لمكي ١/ ١٠١.","vol":"6","page":431},{"text":"(١٤)﴾ (١). والمتاع: نفقة سنة؛ لطعامها وكسوتها (٢) وسكناها (٣)، وما تحتاج إليه. ﴿غيرَ إِخرَاجِ﴾ (٤) نصب على الحال. وقيل: بنزع حرف الصفة؛ أي من غير إخراج (٥).\n(٦) فأما تفسير الآية، وحكمها، فقال ابن عباس وسائر المفسرين: نزلت هذِه الآية في رجل من أهل الطائف (٧) يقال له: حكيم بن الحارث (٨) هاجر إلى المدينة، وله أولاد، (ومعه أبواه) (٩)، وامرأته، فمات (١٠)، فرفع ذلك إلى النبي (١١) - ﷺ -، فأنزل الله -﷿- هذِه الآية، فأعطى رسول الله - ﷺ - والديه، وأولاده من ميراثه، ولم\n_________\n(١) البلد: ١٤.\n(٢) في (ح): ولكسوتها.\n(٣) عليها طمس في (س)، وهي من بقية النسخ.\n(٤) في (ز): فذلك قوله تعالى: ﴿إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ﴾.\n(٥) \"معاني القرآن\" للفراء ١/ ١٥٦، \"إعراب القرآن\" للنحاس ١/ ٣٣٣، \"إملاء ما من به الرحمن\" ١/ ١٠١.\n(٦) من هنا بياض في (أ) سنشير إلى نهايته.\n(٧) عليها طمس في (س)، وهي من (ش)، (ح)، (ز).\n(٨) حكيم بن الحارث الطائفي.\nذكره الحافظ في \"الإصابة\" ٢/ ٣٢ ونقل عن الثعلبي بعض ما أورده هنا، وقال: واستدركه ابن فتحون. وسماه مقاتل بن سليمان في \"تفسيره\" ١/ ١٢٤: حكيم بن الأشرف، ونقله عنه الحافظ أيضًا.\n(٩) عليها طمس في (س)، وهي من (ش)، (ح)، (ز).\n(١٠) ساقطة من (ح).\n(١١) في (ح): رسول الله.","vol":"6","page":432},{"text":"يعط امرأته شيئًا، غير أنه أمرهم أن ينفقوا عليها من تركة زوجها حولًا (١).\nوذلك أن الرجل كان (٢) إذا مات، وترك امرأة اعتدت سنة في بيت زوجها لا تخرج، فإذا كان الحول خرجت، ورمت كلبًا\n_________\n(١) عزاه الحافظ في \"الإصابة\" ٢/ ٣٢ للمصنف وحده، وقال: روى الثعلبي ... قلت: لم يروه المصنف بالإسناد ولا ذكر من رواه عن ابن عباس.\nولم أجد من أخرج رواية ابن عباس. وذكرها الماوردي في \"النكت والعيون\" رسالة دكتوراه للدكتور محمد الشايع ٢/ ٧١٨ وقال: روى الضحاك عن ابن عباس، فذكره بنحوه. والضحاك لم يسمع من ابن عباس كما بيانه، كما أنني لا أعرف حال بقية رجال الإسناد إلى الضحاك.\nوقد روى إسحاق بن راهويه في \"تفسيره\" كما عزاه له ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٠٠، والسيوطي في \"لباب النقول في أسباب النزول\" (ص ٥٢)، وفي \"الدر المنثور\" ١/ ٥٥٠، ومن طريقه رواه الواحدي في \"أسباب النزول\" (ص ٨٢) قال: حدثت عن مقاتل بن حيان، فذكره بنحوه دون تسمية الصحابي.\nوأورد مقاتل بن سليمان في \"تفسيره\" ١/ ١٢٤ - ١٢٥ نحوه، وسمى الصحابي: حكيم بن الأشرف. وانظر: \"العجاب في بيان الأسباب\" لابن حجر ١/ ٦٠٠. وروى أبو عبيد في \"الناسخ والمنسوخ\" (ص ١٢٩) (٢٣٢)، والطبري في \"جامع البيان\" ٢/ ٥٨٠، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٧٢ (٢٥٧)، والبيهقي في \"السنن الكبرى\" ٧/ ٤٢٧ والخطيب في \"الفقيه والمتفقه\" ١/ ٢٤٦ (٢٤١) من طريق علي بن أبي طلحة عن ابن عباس في قوله: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ﴾ قال: كان الرجل إذا مات، وترك امرأته اعتدت سنة في بيته ينفق عليها من ماله.\n(٢) ساقطة من (ش).","vol":"6","page":433},{"text":"ببعرة (١). تعني بذلك أن قعودها بعد زوجها أهون عليها من بعرة ترمي بها كلبًا.\nوقد ذكر ذلك الشعراء في أشعارهم، (قال لبيد) (٢):\nوالمُرمِلات إذا تطاول عامها\nوكان سكناها، ونفقتها واجبةً في مال زوجها هذِه السنة ما لم تخرج، وكان ذلك حظها من مال (٣) زوجها، ولم يكن لها الميراث، فإن خرجت من بيت زوجها، فلا نفقة لها، وكان الرجل يوصي بذلك، وكانت (٤) كذلك (٥) حتى نزلت آية المواريث، فنسخ الله نفقة الحول بالربع والثمن، ونسخ عدة الحول بقوله: ﴿يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا﴾ (٦).\n_________\n(١) تقدم تخريجه.\n(٢) ساقطة من (ح).\nوالبيت في \"ديوانه\" (ص ٣٢١) وصدره: وهم ربيع للمجاور فيهم.\n(٣) في (ش)، (ح): تركة.\n(٤) في (ش): كان. وفي (ح): فكان. وفي (ز): فكانت.\n(٥) ساقطة من (ح).\n(٦) البقرة: ٢٣٤.\nوانظر \"صحيح البخاري\" كتاب التفسير باب: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ﴾ (٤٥٣١)، \"الناسخ والمنسوخ\" لأبي عبيد (ص ١٢٩)، \"جامع البيان\" للطبري ٢/ ٥٨٢، \"الناسخ والمنسوخ\" للنحاس ٢/ ٨٩، \"الإيضاح لناسخ القرآن ومنسوخه\" لمكي (ص ١٨٢ - ١٨٤)، \"نواسخ القرآن\" لابن الجوزي (ص ٢١٣ - ٢١٦). وقال ابن حجر في \"فتح الباري\" ٩/ ٤٩٣: قال ابن بطال: ... وأطبقوا على أن آية الحول منسوخة، وأن السكنى تبعًا للعدة، فلما نُسخ الحول في العدة بالأربعة أشهر وعشر نُسخت السكنى =","vol":"6","page":434},{"text":"قال الله تعالى: ﴿فَإِنْ خَرَجْنَ﴾ يعني من قبل أنفسهن قبل الحول من غير إخراج الورثة ﴿فَلَا جُنَاحَ عَلَيْكمْ﴾ يا أولياء الميت ﴿فِيمَا فَعَلْنَ فِي أَنْفُسِهِنَّ بِالْمَعْرُوفِ﴾ يعني: التشوف للنكاح.\nوفي معنى رفع الجناح عن الرجال بفعل (١) النساء وجهان،\n_________\n= أيضًا. وقال ابن عبد البر: لم يختلف العلماء في أن العدة بالحول نسخت إلى أربعة أشهر وعشر.\nوقال أبو حيان في \"البحر المحيط\" ٢/ ٢٥٤: ونقل القاضي أبو الفضل عياض اليحصبي، وأبو محمد بن عطية الإجماع على نسخ الحول بالاية التي قبل هذِه. وذهب مجاهد فيما رواه عنه البخاري في كتاب الطلاق، باب والذين يتوفون منكم ... (٥٣٤٤) وجماعة من العلماء إلى أن الآيتين محكمتان. قال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤١١: وهذا القول له اتجاه، وفي اللفظ مساعدة له، وقد اختاره جماعة منهم أبو العباس بن تيمية.\nوقال ابن سعدي في \"تيسير الكريم الرحمن في تفسير كلام المنان\" (ص ٩٥١): ومن تأمل الآيتين أتضح له أن القول الآخر في الآية -وهو عدم النسخ- هو الصواب، وأن الآية الأولى في وجوب التربص أربعة أشهر وعشرًا على وجه التحتيم على المرأة. وأما في هذِه الآية؛ فإنها وصية لأهل الميت أن يبقوا زوجة ميتهم عندهم حولًا كاملًا جبرًا لخاطرها، وبرًّا بميتهم، ولهذا قال: أي: وصية من الله لأهل الميت أن يستوصوا بزوجته، ويمتعوها، ولا يخرجوها. وانظر \"النسخ في القرآن\" لمصطفى زيد ٢/ ٧٧٦ - ٧٨١.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤١١ - ٤١٢: وقوله عطاء، ومن تابعه على أن ذلك منسوخ بآية الميراث؛ إن أرادوا ما زاد على الأربعة أشهر والعشر، فمسلم، وإن أرادوا أن سكنى الأربعة أشهر وعشر لا تجب في تركة الميت، فهذا محل خلف بين الأئمة.\n(١) في (ح): لفعل.","vol":"6","page":435},{"text":"أحدهما: لا جناح عليكم في قطع النفقة عنهن إن (١) خرجن قبل انقضاء الحول. والوجه الآخر: لا جناح عليكم في ترك منعهن من الخروج (٢)، لأن مقامها حولًا في بيت زوجها غير واجب عليها، خيرها (٣) الله تعالى في ذلك إلى أن نسخه بأربعة أشهر وعشر (٤)، لأن ذلك لو كان واجبًا عليها لكان على أولياء الزوج منعها من ذلك، فرفع (الله تعالى) (٥) الجناح عنهم وعنها، وأباح لها الخروج إن شاءت. ثم نسخ النفقة بالميراث، ومقام السنة بالأربعة أشهر وعشرًا. ﴿وَاللَّهُ عَزِيزٌ حَكِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-613>٢٤١ </span>- (قوله -﷿-) (٦) ﴿وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ﴾ الآية.\nقد (٧) ذكرنا علم (٨) المتعة بالاستقصاء؛ فأغنى عن إعادته، وإنما أعاد الله (٩) تعالى ذكرها هاهنا؛ لما فيها من زيادة المعنى على ما سواها، وهي أن فيما سوى هذا بيان حكم (١٠) غير الممسوسة إذا\n_________\n(١) في (ش)، (ح)، (ز): إذا.\n(٢) \"جامع البيان\" للطبري ٢/ ٥٨٣.\n(٣) في (ش): خير.\n(٤) في (ش)، (ح)، (ز): وعشرًا.\n(٥) ساقطة من (ح).\n(٦) ساقطة من (ح).\n(٧) ساقطة من (ش).\n(٨) في (ز): حكم.\n(٩) ساقطة من (ح).\n(١٠) ساقطة من (ح).","vol":"6","page":436},{"text":"طلقت، وها هنا بيان حكم جميع المطلقات في المتعة (١).\nوقال ابن زيد: إنما نزلت هذِه الآية؛ لأن الله تعالى لما أنزل (٢) قوله: ﴿وَمَتِّعُوهُنَّ﴾ إلى قوله: ﴿حَقًّا عَلَى المُحْسِنِينَ﴾ قال رجل من المسلمين: (إن أحسنت فعلتُ) (٣)، كان لم أرد ذلك لم أفعل، فقال الله تعالى: ﴿وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ (٢٤١)﴾ (٤). يعني: المؤمنين المتقين الشرك (٥)، فبين أن لكل مطلقة متاعًا وقد ذكرنا الخلاف فيها (٦).\n[٥٦٥] أخبرنا عبد الله بن (حامد (٧) قال: أنا) (٨) أحمد بن محمد ابن يوسف (٩) قال: أنا (١٠) عبيد الله بن يحيى (١١) قال: نا يعقوب بن\n_________\n(١) \"جامع البيان\" للطبري ٢/ ٥٨٤.\n(٢) في (ش): نزل.\n(٣) ساقطة من (ش).\n(٤) رواه الطبري في \"جامع البيان\" ٢/ ٥٨٤.\n(٥) ساقطة من (ح).\n(٦) كذا في جميع النسخ. وفي (س): فيهما.\n(٧) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٨) ساقطة من (س).\n(٩) أحمد بن محمد بن يوسف السقطي أبو العباس. مختلف في عدالته.\n(١٠) في (ح): نا.\n(١١) عبيد الله بن يحيى بن سليم البزاز أبو محمد البغدادي.\nقال الخطيب: روى عنه إبراهيم بن أحمد بن جعفر، وعبد العزيز بن جعفر بن محمد الخِرقيان وغيرهما أحاديث مستقيمة. وقال البرقاني: وسألت الحجاجي عنه، فقال: صدوق. وذكره الذهبي فيمن توفي بين سنة (٣٠١ هـ) وسنة (٣١٠ هـ).\n\"تاريخ بغداد\" للخطيب ١٠/ ٣٤٤، \"تاريخ الإسلام\" للذهبي ٢٣/ ٣١٨.","vol":"6","page":437},{"text":"سفيان (١) قال: حدثني (٢) يحيى بن عبد الله بن بكير (٣) قال: حدثني عبد الله بن لهيعة (٤)، عن موسى بن أيوب (٥)،\n_________\n(١) يعقوب بن سفيان الفارسي الكبير أبو يوسف الفسوي، ثقة، حافظ.\n(٢) في (ح)، (أ): نا.\n(٣) يحيى بن عبد الله بن بكير كان صدوقًا، ثقة في الليث، وتكلموا في سماعه من مالك.\n(٤) عبد الله بن لهيعة، صدوق خلط بعد احتراق كتبه.\n(٥) موسى بن أيوب بن عامر الغافقي المناري المصري.\nقال يحيى بن معين -في رواية إسحاق بن منصور وعباس الدوري- وأبو داود، ويعقوب بن سفيان: ثقة. وذكره ابن حبان في \"الثقات\". وقال محمد بن عثمان بن أبي شيبة في \"سؤالاته لعلي بن المديني\": عن موسى بن أيوب الغافقي، فقال: كان ثقة، وأنا أنكر من أحاديثه أحاديث رواها عن عمه، فكان يرفعها. وقال العجلي: مصري، لا بأس به. وذكره العقيلي في \"الضعفاء الكبير\" وقال: حدثنا محمد بن عثمان قال: سمعت يحيى سئل عن موسى بن أيوب، فقال: تنكر عليه ما روى عن عمه مما رفعه.\nومحمد بن عثمان هو ابن أبي شيبة، والنص السابق عنه مشابه لما نقله العقيلي، فلا أدري أنقله محمد عن علي بن المديني ويحيى بن معين أو عن أحدهما، فوقع خطأ في أحد الكتابين. وقال ابن حجر: وذكره العقيلي في \"الضعفاء\" ونقل عن يحيى بن معين أنه قال فيه: منكر الحديث، وكذا قال الساجي. وقال الذهبي: واستنكر حديثه ابن معين مع أنه وثقه، وقال أيضًا: ثقة، فقيه. وقال ابن حجر: مقبول. توفي سنة (١٥٣ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٥٩٢، \"سؤالات محمد بن عثمان بن أبي شيبة لعلي بن المديني\" (ص ١٦)، \"المعرفة والتاريخ\" ٢/ ٤٥٧، \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ١٨٣، \"الضعفاء الكبير\" للعقيلي ٤/ ١٥٤، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٣٤، \"ميزان الاعتدال\" للذهبي ٤/ ٢٠٠، =","vol":"6","page":438},{"text":"عن إياس بن عامر (١)، عن علي بن أبي طالب كرم الله وجهه قال: لكل مؤمنة مطلقة حرة أو أمة متعة، وتلا على (٢) - ﵁ - ﴿وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ (٢٤١)﴾ (٣).\n_________\n= \"الكاشف\" للذهبي (٥٦٨٠)، \"تهذيب التهذيب\" لابن حجر ٤/ ١٧١، \"تقريب التهذيب\" لابن حجر (٦٩٤٦).\n(١) إياس بن عامر الغافقي المناري المصري.\nقال ابن يونس: كان من شيعة على، والوافدين عليه من أهل مصر، وشهد معه مشاهده. ذكره ابن حبان في \"الثقات\". وقال العجلي: لا بأس به. وصحح حديثه ابن خزيمة، وابن حبان، والحاكم. وقال الذهبي: ليس بالمعروف. وقال ابن حجر: صدوق، من الثالثة.\n\"معرفة الثقات\" للعجلي ١/ ٢٣٩، \"صحيح ابن خزيمة\" ١/ ٣٠٣، \"الثقات\" لابن حبان ٤/ ٣٣، \"المستدرك\" للحاكم ١/ ٣٤٧، \"الإحسان\" ٥/ ٢٢٥ (١٨٩٨)، \"تهذيب التهذيب\" لابن حجر ١/ ١٩٦، \"تقريب التهذيب\" لابن حجر (٥٨٩).\n(٢) في (ش): وتلا قوله. وفي (ح): وتلا على قوله. وفي (أ): وتلاها علي.\n(٣) [٥٦٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل، وابن لهيعة صدوق خلط بعد احتراق كتبه وقد روي من طريق آخر بإسناد حسن.\nالتخريج:\nعزاه السيوطي في \"الدر المنثور\" ١/ ٥٥٠ - بهذا اللفظ- لابن المنذر. ورواه الطحاوي في \"شرح مشكل الآثار\" ٧/ ٥٧ عن يونس بن عبد الأعلى قال: حدثنا عبد الله بن وهب قال: أخبرني يحيى بن أيوب وموسى بن أيوب عن عمه إياس بن عامر أنه سمع عليا، به مختصرًا.\nوهذا إسناد حسن، وابن وهب يروي عن يحيى وموسى.\nانظر \"تهذيب الكمال\" للمزي ٢٩/ ٣٢، ٣١/ ٢٣٥ وعلقه ابن حزم في \"المحلى\" ١٠/ ٢٤٧ عن ابن وهب عن يحيى بن أيوب عن موسى بن أيوب الغافقي عن إياس بن عامر به. =","vol":"6","page":439},{"text":"<span data-type=\"title\" id=toc-614>٢٤٢ </span>- ﴿كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ﴾\n\n<span data-type=\"title\" id=toc-615>٢٤٣ </span>- قوله -﷿-: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ﴾ الآية (١).\nقال أكثر المفسرين: كانت قرية يقال لها داوردان (٢) قبل واسط وقع بها الطاعون، فخرجت (٣) طائفة هاربين من الطاعون (٤)، وبقيت طائفة، فهلك أكثر من بقي في القرية، وسلم الذين خرجوا، فلما ارتفع (٥) الطاعون رجعوا سالمين، فقال الذين بقوا: أصحابنا كانوا أحزم (٦) منا؛ لو صنعنا كما صنعوا لبقينا، ولئن (٧) وقع الطاعون ثانية؛ لنخرجن إلى أرض لا وباء بها (٨)، فوقع الطاعون من قابل، فهرب عامة أهلها، فخرجوا حتى نزلوا واديًا\n_________\n= وذكره عن علي: ابن المنذر في \"الإشراف على مذاهب أهل العلم\" ٣/ ٣٠١، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٩٣ والجصاص في \"أحكام القرآن\" ١/ ٤٢٨.\n(١) ساقطة من (أ).\n(٢) بفتح الواو، وسكون الراء، وآخره نون، من نواحي شرقي واسط بينهما فرسخ.\n\"معجم البلدان\" لياقوت ٢/ ٤٣٤.\n(٣) في (أ): فخرج.\n(٤) في (أ): هاربين منه.\n(٥) في (أ): رفع.\n(٦) في (ش): حزمًا.\n(٧) في (أ): وأن.\nوفي (ح): ولكن إن.\n(٨) في (أ): فيها.","vol":"6","page":440},{"text":"أفيح (١)، فلما نزلوا المكان الذي يبتغون فيه النجاة والحياة، ناداهم ملك من أسفل الوادي، واخر من أعلاه: أن موتوا، فماتوا جميعًا (٢).\n[٥٦٦] أخبرني أحمد بن محمد بن يوسف (٣)، قال: نا محمد بن طاهر (٤)، قال: نا (٥) سعيد بن محمد أبو أحمد البغدادي (٦)، قال: نا\n_________\n(١) الأفْيَح والفَيَّاح كل موضع واسع. \"لسان العرب\" لابن منظور ١٠/ ٣٦٣ (فيح).\n(٢) وهو: قول ابن عباس في رواية سعيد بن جبير وقول السدي، وأبي مالك، وابن زيد، وسيأتي تخريج أقوالهم.\nوهو: قول الحسن: رواه الطبري في \"جامع البيان\" ٢/ ٥٨٩ وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٥١ لعبد بن حميد.\nوقول عمرو بن دينار: رواه الطبري في \"جامع البيان\" ٢/ ٥٨٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٥٨ (٢٤٢٣)، وعزاه ابن حجر في \"بذل الماعون في فضل الطاعون\" (ص ٢٣٦) لابن المنذر، وقال: بسند صحيح.\n(٣) أحمد بن محمد بن عبد الله بن يوسف أبو الفضل العروضي، لم يذكر بجرح أو تعديل.\n(٤) محمد بن طاهر بن محمد بن الحسن الوزيري أبو نصر النيسابوري.\nقال السمعاني: كان كثير العلوم، فصيح اللسان، بارع الذكر، والوعظ، وسمع الحديث الكثير. وقال الذهبي: روى عن أبي حامد بن بلال، فذكر الحديث المسلسل بالأولية، فزاد تسلسله إلى منتهاه، فطعنوا فيه لذلك. توفي في رمضان سنة (٣٦٥ هـ).\n\"الأنساب\" للسمعاني ٥/ ٦٠٢، \"ميزان الاعتدال\" للذهبي ٣/ ٥٨٦ \"تاريخ الإسلام\" للذهبي ٢٦/ ٣٤٥، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ١٧٥، \"لسان الميزان\" لابن حجر ٥/ ٢٠٧.\n(٥) في (ش)، (ح): أنا.\n(٦) سعيد بن محمد أبو أحمد البغدادي الأحول الذهلي، منكر الحديث.","vol":"6","page":441},{"text":"محمد بن زكريا الغلابي (١) قال: سمعت الأصمعي (٢) يقول: لما وقع الطاعون بالبصرة خرج رجل من أهلها عنها (٣) على حمار، ومعه أهله وولده، وخلفه عبد حبشي يسوق حماره، فطفق العبد يرتجز، وهو يقول (٤):\nلن يُسْبَقَ (٥) الله على حِمَار\nولا على ذي مَيْعَة (٦) طَيَّارِ (٧)\nقد يُصبحُ الله أمام السَّارِي\nفرجع الرجل لما سمع قوله بعياله.\n_________\n(١) في (أ): العلائي.\nوهو: محمد بن زكربا بن دينار الغلابي أبو جعفر البصري.\nذى ابن حبان في \"الثقات\". وقال: كان صاحب حكايات، وأخبار، يعتبر حديثه إذا روى عن الثقات؛ لأن في روايته عن المجاهيل بعض المناكير. وقال ابن منده: تكلم فيه. وقال الدارقطني: يضع الحديث. توفي سنة (٢٩٠ هـ).\n\"الثقات\" لابن حبان ٩/ ١٥٤ \"الضعفاء والمتروكين\" للدارقطني (ص ٣٥٠) \"سؤالات حمزة السهمي للدارقطني\" (ص ١٤٨)، \"تاريخ الإسلام\" للذهبي ٢١/ ٢٥٩، \"لسان الميزان\" لابن حجر ٥/ ١٦٨.\n(٢) عبد الملك بن قريب الأصمعي، صدوق.\n(٣) ساقطة من (أ).\n(٤) في (ح): ويقول. ويرتجز، (هو) ساقطة من (أ).\n(٥) في (ز): نسبق.\n(٦) في (ش): منعه. وورد في هامش (ز): ميعة: النشاط، وأول جري الفرس، قاله الجوهري في \"الصحاح\" ٣/ ٤٢٢.\n(٧) في (ح): مطار.","vol":"6","page":442},{"text":"وروى عبد الرحمن بن عوف عن (رسول الله) (١) - ﷺ - أنه (٢) قال: \"إذا سمعتم بهذا الوباء (٣) ببلد (٤)، فلا تقدموا عليه، وإن (٥) وقع وأنتم فيه، فلا تخرجوا فرارًا (٦) منه\" (٧).\nوقال الضحاك، ومقاتل، والكلبي: إنما فروا من الجهاد، وذلك أن مَلِكًا من ملوك بني إسرائيل أمرهم أن يخرجوا إلى قتال عدوهم، فخرجوا، فعسكروا، ثم جبنوا، وكرهوا الموت فاعتلوا. وقالوا لملكهم: إن الأرض التي نأتيها بها الوباء، فلا نأتيها حتى ينقطع\n_________\n= [٥٦٦] الحكم على الإسناد:\nالإسناد ضعيف فيه محمد بن طاهر طعن فيه، وسعيد بن محمد منكر الحديث.\nالتخريج:\nالقصة رواها سيف بن عمر في \"الفتوح\" ومن طريقه رواها الطبري في \"تاريخ الرسل والملوك\" ٤/ ٦٣ عن عبد الله بن سعيد عن أبي سعيد وهو الأصمعي. وذكرها ابن حجر في \"بذل الماعون\" (ص ٢٨١) وعزاها لسيف بن عمر في \"الفتوح\" وابن أبي الدنيا في \"الطواعين\".\n(١) في (ز): النبي.\n(٢) ساقطة من (ح).\n(٣) ساقطة من (أ).\n(٤) في (ح): في بلد.\n(٥) في جميع النسخ: وإذا.\n(٦) ساقطة من (أ).\n(٧) رواه البخاري في كتاب الطب، باب ما يذكر في الطاعون (٥٧٢٩، ٥٧٣٠) وفي كتاب الحيل، باب ما يكره من الاحتيال في الفرار من الطاعون (٦٩٧٣)، ومسلم في كتاب السلام، باب الطاعون والطيرة والكهانة ونحوها (٢٢١٩).","vol":"6","page":443},{"text":"منها الوباء (١). فأرسل الله تعالى عليهم الموت، فلما رأوا أن الموت كثير (٢) فيهم خرجوا من ديارهم فرارًا من الموت، فلما رأى الملك ذلك قال: اللهم رب يعقوب وإله موسى، قد ترى معصية عبادك، فأرهم آية في أنفسهم حتى يعلموا أنهم لا يستطيعون الفرار منك. فلما خرجوا (٣) قال لهم (٤) الله (٥): موتوا. عقوبة (٦) لهم، فماتوا جميعًا، ومات (٧) دوابهم كموت رجل واحد، وأتى عليهم ثمانية أيام حتى انتفخوا، وأروحت أجسادهم (٨)، فخرج الناس إليهم، فعجزوا عن دفنهم، فحضروا عليهم حضيرة دون (٩) السباع، وتركوهم فيها (١٠).\n_________\n(١) ساقطة من (أ).\n(٢) في (ش)، (ز)، (أ): كثر. وفي (ح): قد كثر.\n(٣) عليها طمس في (س)، وهي من بقية النسخ.\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ح).\n(٦) ساقطة من (أ).\n(٧) في (أ): وماتت.\n(٨) في (أ): أجسامهم.\n(٩) في (ز): من.\n(١٠) في (أ) زيادة: وهم ألوف.\nوقول الضحاك رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٥٩ (٢٤٢٦) وذكره الحافظ في \"بذل الماعون\" (ص ٢٣٥) وعزاه لسنيد في \"تفسيره\" والطبري. قلت: لم أجده في \"جامع البيان\" ولا في \"تاريخ الرسل والملوك\" للطبري، وذكره النحاس في \"معاني القرآن الكريم\" ١/ ٢٤٥ والماوردي في \"النكت =","vol":"6","page":444},{"text":"واختلفوا في مبلغ عددهم، فقال عطاء الخراساني: كانوا ثلاثة آلاف (١). وقال ابن عباس ووهب: أربعة آلاف (٢). وقال مقاتل\n_________\n= والعيون\" ١/ ٣١٢ والمصنف في \"عرائس المجالس\" (ص ٢٥١).\nوقول مقاتل في \"تفسيره\" ١/ ١٢٥.\nقال ابن حجر في \"بذل الماعون\" (ص ٢٣٥): والطرق الماضية من أن فرارهم كان بسبب الطاعون أقوى مخرجًا، وأحسن طرقًا. .\nوقال أبو حيان في \"البحر المحيط\" ٢/ ٢٦٠: وقد تقدم في بعض القصص أنه عريت عظامهم، وتفرقت أوصالهم، وهذا لا يكون في العادة في ثمانية أيام. . وقال ابن حجر في \"بذل الماعون\" (ص ٢٣٥): وظاهر الأخبار الماضية أن المدة كانت فوق ذلك بحيث بليت أجسادهم، وتمزقت أوصالهم، وصاروا عظامًا.\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٥٨٧.\n(٢) قول ابن عباس رواه الطبري في \"جامع البيان\" ٢/ ٥٨٦ والحاكم في \"المستدرك\" وقال: صحيح على شرط الشيخين ولم يخرجاه. وقال الذهبي: ميسرة لم يرويا له. ٢/ ٣٠٩. وعزاه ابن حجر في \"بذل الماعون\" (ص ٢٣٣ - ٢٣٤) للفريابي في \"تفسيره\"، وإسحاق بن راهويه في \"مسنده\"، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٥٣ لابن المنذر.\nكلهم من طريق ميسرة النهدي عن المنهال عن سعيد بن جبير عن ابن عباس، به بالقصة، لكنها مختصرة، وفيها: كانوا أربعة آلاف.\nقال ابن حجر في \"بذل الماعون\" (ص ٢٣٣): سنده صحيح.\nوروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٥٥ (٢٤٠٩)، ٢/ ٤٥٦ (٢٤١٣)، وعزاه ابن حجر في \"بذل الماعون\" (ص ٢٣٣) لعبد بن حميد. من طريق النضر أبي عمر الخرّاز عن عكرمة عن ابن عباس به، وفيه: كانوا أربعة آلاف.\nقال الحافظ في \"بذل الماعون\" (ص ٢٣٣) -عن هذِه الرواية-: نحو رواية السدي عن أبي مالك، والنضر ضعيف، ولكن إذا ضمت إلى رواية أبي مالك قويت .. =","vol":"6","page":445},{"text":"والكلبي: ثمانية آلاف (١).\nوقال أبو روق: عشرة آلاف (٢).\nوقال أبو مالك: ثلاثين (٣) ألفًا (٤).\nوقال السدي: بضعة (٥) وثلاثين (٦) ألفًا (٧)\n_________\n= وقول وهب رواه الطبري في \"جامع البيان\" ٢/ ٥٨٦، وفي \"تاريخ الرسل والملوك\" ١/ ٤٥٧، وأبو الشيخ في \"العظمة\" ٢/ ٦٠٩ (٢٣٣). وعزاه ابن حجر في \"بذل الماعون\" (ص ٢٣٤)، والسيوطي في \"الدر المنثور\" ١/ ٥٥٢ - ٥٥٣ لعبد بن حميد من طريق عبد الصمد بن معقل عنه.\n(١) قول مقاتل في \"تفسيره\" ١/ ١٢٥.\nوقول الكلبي رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٧ عن معمر عنه.\n(٢) ذكره المصنف في \"عرائس المجالس\" (ص ٢٥١)، والبغوي في \"معالم التنزيل\" ١/ ٢٨٨، وأبو حيان في \"البحر المحيط\" ٢/ ٢٥٩، والحافظ في \"بذل الماعون\" (ص ٢٣٧).\n(٣) في (أ): ثلاثون.\n(٤) ذكره المصنف في \"عرائس المجالس\" (ص ٢٥١)، وابن الجوزي في \"زاد المسير\" ١/ ٢٨٨، وأبو حيان في \"البحر المحيط\" ٢/ ٢٥٩، والحافظ في \"بذل الماعون\" (ص ٢٣٧).\nوقد روى الطبري في \"تاريخ الرسل والملوك\" ١/ ٤٥٨ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٥٦ (٢٤١٥)، ٢/ ٤٥٧ (٢٤٢٠) من طريق أسباط عن السدي عن أبي مالك، وذكر القصة مطولًا، وفيها: وهم بضعة وثلاثون ألفًا. قال ابن حجر في \"بذل الماعون\" (ص ٢٣٢): هذا إسناد حسن مرسل.\n(٥) كذا في (ش)، (ح)، (أ)، وفي (س): بضعًا.\n(٦) في (أ): وثلاثون.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٥٨٧.","vol":"6","page":446},{"text":"وقال ابن جريج: أربعين (١) ألفًا (٢). وقال عطاء بن أبي رباح: تسعين (٣) ألفًا (٤). وقال ضحاك (٥): كانوا عددًا (كثيرًا (٦).\nقلت) (٧): وأولى الأقاويل بالصواب (٨) قول من قال على (٩) أنهم كانوا زيادة على عشرة آلاف، (لأن ما دون ذلك) (١٠) لا يقال لهم ألوف؛ إنما يقال ثلاثة آلاف فصاعدًا إلى عشرة آلاف؛ لأن الألوف\n_________\n(١) في (ش)، (أ): أربعون.\n(٢) ذكره النحاس في \"معاني القرآن الكريم\" ١/ ٢٤٦ والمصنف في \"عرائس المجالس\" (ص ٢٥١) والسمعاني في \"تفسير القرآن\" ٢/ ٣٦٥ والبغوي في \"معالم التنزيل\" ١/ ٢٩٣.\nورواه الطبري في \"جامع البيان\" ٢/ ٥٨٧ وعزاه ابن حجر في \"بذل الماعون\" (ص ٢٣٦)، والسيوطي في \"الدر المنثور\" ١/ ٥٥٣ لابن المنذر. كلاهما من طريق ابن جريج، عن ابن عباس به. وفيه: كانوا أربعين ألفًا وثمانية آلاف. قال الشيخ أحمد شاكر: في المخطوطة والمطبوعة: \"أو ثمانية آلاف\". وذكر هذا القول عن ابن عباس ابن الجوزي في \"زاد المسير\" ١/ ٢٨٨، وأبو حيان في \"البحر المحيط\" ٢/ ٢٥٩.\n(٣) في (ش)، (ح): سبعين. وفي (أ): سبعون.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٢٨٨، وأبو حيان في \"البحر المحيط\" ٢/ ٢٥٩ وفي \"عرائس المجالس\" (٢٥١) والبغوي في \"معالم التنزيل\" ١/ ٢٩٣ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٣١ أنه قال: سبعين ألفًا.\n(٥) في (ح)، (أ): الضحاك.\n(٦) تقدم تخريجه.\n(٧) ساقطة من (ح).\n(٨) ساقطة من (أ).\n(٩) من (س).\n(١٠) في جميع النسخ: وذلك أن الله تعالى قال: وهم ألوف وما دون عشرة آلاف، والمثبت من (س).","vol":"6","page":447},{"text":"جمع الكثير، وجمعه (١) القليل: آلاف، مثل: يوم وأيام، ووقت وأوقات (٢)، (وآلف (٣) على وزن أفعل (٤) (٥)، قال الشاعر (٦):\nكانوا ثلاثة آلف (٧) وكتيبة ... ألفان أعجم من بني العدام (٨)\n_________\n(١) في (ش): وجمع.\n(٢) \"جامع البيان\" للطبري ٢/ ٥٩٠، \"النكت والعيون\" للماوردي ١/ ٣١٢، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٣١.\nقال أبو حيان في \"البحر المحيط\" ٢/ ٢٥٩: وهذا ليس كما ذُكر، فقد يستعار أحد الجمعين للآخر، كان كان الأصل استعمال كل واحد منهما في موضعه، وهذِه التقديرات كلها لا دليل على شيء منها، ولفظ القرآن ﴿وَهُمْ أُلُوفٌ﴾ لم ينص على عدد معين، ويحتمل أن لا يراد ظاهر جمع ألف؛ بل يكون المراد منه التكثير. وقال ابن حجر في \"بذل الماعون\" (ص ٢٣٨): مع أن أصح الطرق الواردة في ذلك قول ابن عباس ﵄، أي أربعة آلاف وقول السدي: كانوا بضعة وثلاثين ألفًا، وسائر الأقوال -غير هذين- فيها مقال، والجمع بين القولين المذكورين ممكن بأن يحمل العدد الأقل على رؤسائهم، وأشرافهم، والعدد الأكثر بانضمام الأتباع إليهم.\n(٣) في (ز): وآلاف.\n(٤) في (ح): فعل. وفي (ز): أفعال.\n(٥) ساقطة من (أ).\n(٦) هو بكير أصم بني الحارث بن عباد يمدح بني شيبان، والبيت في \"النقائض\" لأبي عبيدة ٢/ ٦٤٥ و\"تاريخ الرسل والملوك\" للطبري ٢/ ٢١١ و\"لسان العرب\" لابن منظور ١/ ١٧٩، \"تاج العروس\" للزبيدي ٦/ ٤٥ (ألف) وعندهم: عَرَبًا ثلاثة ... ألفين ... بني الفدام. وبني الفدام هم الفرس.\n(٧) في (ح): آلاف.\n(٨) في (ش)، (ز): المقدام. وفي (ح): القدام. وفي (أ): القرآن.","vol":"6","page":448},{"text":"قالوا: فأتى على ذلك (١) مدة، وقد بليت أجسامهم (٢)، وعريت (٣) عظامهم، وتقطعت أوصالهم. فمر عليهم نبي يقال له: حِزْقيل بن بوزي، ثالث خلفاء بني إسرائيل بعد موسى ﵇. وذلك أن القيم بأمر بني إسرائيل بعد (٤) موسى يوشع بن نون ثم كالب بن يُوفَنَّا ثم حِزْقيل، وكان يقال له: ابن العجوز، وذلك أن أمه كانت عجوزًا، فسألت الله تعالى الولد وقد كبرت، وعقمت (٥)، فوهبه (٦) الله لها، فلذلك قيل له (٧): ابن العجوز (٨).\nقال الحسن ومقاتل: هو ذو الكفل، وإنما سمي حزقيل ذا الكفل؛ لأنه تكفل سبعين نبيًّا، فأنجاهم من القتل، قال لهم: اذهبوا؛ فإني إن قتلت كان خيرًا من أن تقتلوا جميعًا، فلما جاء اليهود، وسألوا (٩)\n_________\n(١) في (ز): فأتت عليهم. وفي (أ): فأتى عليهم.\n(٢) في (ح)، (أ): أجسادهم.\n(٣) في (ح): ونخرت.\n(٤) في (ش): كان بعد.\n(٥) في (ح): وعظمت.\n(٦) في (ح): فوهب.\n(٧) ساقطة من (ح).\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٥٨٧ - ٥٨٨ وفي \"تاريخ الرسل والملوك\" ١/ ٤٥٩ من طريق محمد بن إسحاق عن وهب بن منبه.\nورواه الطبري في \"جامع البيان\"، وفي \"تاريخ الرسل والملوك\" ١/ ٤٥٧ عن محمد بن إسحاق من قوله.\nوذكره المصنف في \"عرائس المجالس\" (ص ٢٥٠) دون عزو لأحد.\n(٩) في (أ): سألوا.","vol":"6","page":449},{"text":"حزقيل عن الأنبياء السبعين قال لهم (١): إنهم (٢) ذهبوا، ولا أدري أين هم. ومنع الله تعالى ذا الكفل من اليهود (٣).\nفلما مر حزقيل على أولئك الموتى (٤)، وقف عليهم، وجعل يتفكر فيهم (٥) متعجبًا منهم (٦)، فأوحى الله ﷿ إليه (٧): يا حزقيل، (تريد أن أريك كيف) (٨) أحيي الموتى؟ قال: نعم. فأحياهم الله ﷿. هذا قول السدي وجماعة من العلماء (٩).\nوقال هلال بن يساف وجماعة (١٠) من العلماء: بل (١١) دعا حزقيل ربه أن يحييهم، فقال: يا رب، لو شئت أحييت هؤلاء، فعمروا\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (أ).\n(٣) قول مقاتل في \"تفسيره\" ١/ ١٢٥.\nوقول الحسن ذكره المصنف في \"عرائس المجالس\" (ص ٢٥٢).\n(٤) ساقطة من (ح).\n(٥) في هامش (ز): في موتهم.\n(٦) ساقطة من (أ).\n(٧) ساقطة من (ش).\n(٨) في (ش)، (ح): تريد أن أريك آية وأريك كيف. وفي (ز): تريد أن أريك آية كيف.\n(٩) في جميع النسخ: المفسرين. وكتب في (ز) فوقها: العلماء.\nوقد تقدم تخريجه.\n(١٠) في (ح): وقوم.\n(١١) زيادة من (ش)، (ح).","vol":"6","page":450},{"text":"بلادك، وعبدوك. فقال الله ﷿: أوتحب (١) أن أفعل (٢)؟ قال: نعم. فأحياهم (٣).\nوقال عطاء، ومقاتل، والكلبي: بل (٤) هم كانوا قوم حزقيل، فأحياهم (٥) الله ﷿ بعد ثمانية أيام، وذلك أنَّه لما أصابهم ذلك خرج حزقيل في طلبهم، فوجدهم موتى، فبكى، وقال: يا رب، كنت في قوم يحمدونك (٦)، ويقدسونك، ويكبرونك، ويهللونك، فبقيت وحيدًا لا قوم لي. فأوحى الله ﷿ إليه: أني قد جعلت حياتهم إليك. فقال حزقيل: احيوا بإذن الله ﷿، فعاشوا (٧).\nوقال وهب: أصابهم بلاء، وشدة من الزمان، فشكوا ما أصابهم، فقالوا: يا ليتنا قد (٨) متنا؛ فاسترحنا مما نحن فيه. فأوحى الله ﷿ إلى\n_________\n(١) في (أ): أتحب.\n(٢) في (ش) زيادة: ذلك.\n(٣) في (أ) زيادة: الله تعالى.\nرواه آدم بن أبي إياس في زياداته على \"تفسير مجاهد\" ١/ ١١١ والطبري في \"جامع البيان\" ٢/ ٥٨٩ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٥٧ (٢٤١٨) كلهم من طريق حصين بن عبد الرحمن عن هلال به.\n(٤) زيادة من (ش)، (ح)، (ز).\n(٥) في (ش)، (ح)، (أ): أحياهم.\n(٦) في (ش)، (ح)، (أ) زيادة: ويسبحونك.\n(٧) \"تفسير مقاتل\" ١/ ١٢٦.\nوذكره عن الكلبي المصنف في \"عرائس المجالس\" (ص ٢٥٢) والبغوي في \"معالم التنزيل\" ١/ ٢٩٣.\n(٨) ساقطة من (ش).","vol":"6","page":451},{"text":"حزقيل: أن قومك قد صاحوا من البلاء، وزعموا أنهم ودوا (١) لو ماتوا؛ فاستراحوا، وأي راحة لهم في (الموت، أيظنون) (٢) أني لا أقدر أن (٣) أبعثهم بعد الموت، فانطلق إلى جَبَّانة (٤) كذا وكذا (٥) فإن فيها قومًا أمواتًا. فأتاهم، فقال الله ﷿: يا حزقيل، قم فنادهم. فكانت (٦) أجسادهم، وعظامهم قد تفرقت، فرقتها (٧) الطير والسباع، فنادى حزقيل: (أيتها العظام، إن الله يأمرك أن تجتمعي. فاجتمع عظام كل إنسان منهم معًا، ثم قال: أيتها العظام إن الله يأمرك أن تبتني العصب، والعقب. فتلازمت واشتدت بالعصب والعقب، ثم نادى ثانية حزقيل، فقال) (٨): أيتها العظام إن الله يأمرك أن تكتسي اللحم. فاكتست جميعًا (٩) اللحم، وبعد اللحم جلدًا، ودمًا، وعصبًا، وعروقًا، فكانت أجسادًا. ثم نادى\n_________\n(١) ساقطة من (أ).\n(٢) عليها طمس في (س)، وهي من بقية النسخ.\n(٣) ساقطة من (أ).\n(٤) الجَبَّان، والجَبَّانَة: الصحراء، وتسمى بهما المقابر؛ لأنها تكون في الصحراء تسمية للشيء بموضعه. \"لسان العرب\" لابن منظور ٢/ ١٧٢ (جبن).\n(٥) من (س).\n(٦) ساقطة من (ش).\n(٧) في (أ): فرقها.\n(٨) من (أ).\n(٩) ساقطة من (أ).","vol":"6","page":452},{"text":"الثالثة (١): أيتها الأرواح إن الله يأمرك أن تعودي في (٢) أجسادك. فقاموا جميعًا عليهم (٣) ثيابهم التي ماتوا فيها، وكبروا (تكبيرة (٤) واحدة) (٥).\nوزعم منصور بن المعتمر عن مجاهد أنهم قالوا حين أُحيوا: سبحانك ربنا وبحمدك، لا إله إلا أنت. فرجعوا إلى قومهم، وأنسلوا بعدما أحياهم الله ﷿، ما أحياهم (٦) وعاشوا دهرًا يُعرفون (٧) أنهم كانوا موتى، سحنة الموت في (٨) وجوههم، لا يلبسون ثوبًا إلا عاد دسمًا (٩) مثل الكفن، حتَّى ماتوا لآجالهم التي كتبت لهم (١٠).\n_________\n(١) زيادة من (أ).\n(٢) في (أ): إلى.\n(٣) في (ش)، (ح): وعليهم.\n(٤) في (ش): تكبيرًا.\n(٥) في (أ): تكبيرة رجل واحد.\nوقد تقدم تخريجه من رواية عبد الصمد بن معقل عنه.\n(٦) زيادة من (ح).\n(٧) في (أ): وهم يعرفون.\n(٨) في باقي النسخ: على.\n(٩) في (ش): دسيمًا.\nوالدُّسْمَة: غُبْرة إلى السواد، دَسِمَ وهو أدسم. \"لسان العرب\" لابن منظور ٤/ ٣٤٨ (دسم).\n(١٠) رواه الطبري في \"جامع البيان\" ٢/ ٥٨٧، وفي \"تاريخ الرسل والملوك\" ١/ ٤٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٥٨ (٢٤٢١).","vol":"6","page":453},{"text":"قال ابن عباس: فإنها لتوجد اليوم في ذلك السبط (من اليهود تلك الريح) (١).\nقال قتادة: مقتهم الله على فرارهم من الموت، فأماتهم الله (٢) عقوبة، ثم بعثهم إلى بقية آجالهم ليتوفوها، ولو كانت آجال القوم جاءت ما بعثوا بعد موتهم (٣).\nفذلك قوله ﷿ ﴿أَلَمْ تَرَ﴾ ألم (٤) تخبر، ألم تعلم بإعلامي إياك، وهو (٥) من رؤية القلب لا رؤية العين، فصار تصديق (٦) إخبار الله ﷿ كالنظر إليه عيانًا (٧).\n_________\n(١) في (أ): من اليهود ذلك الريح في ذلك السبط.\nوتقدم تخريجه من رواية ابن جريج عنه.\n(٢) زيادة من (ش)، (أ).\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٥٨٩ وعزاه ابن حجر في \"بذل الماعون\" (ص ٢٣٠) لعبد بن حميد.\nورواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٧ مختصرًا.\nوقال ابن عطية في \"المحرر الوجيز\" ١/ ٣٢٨: وهذا القصص كله لين الأسانيد، وإنما اللازم أن الله تعالى أخبر نبيه محمدًا - ﷺ - إخبارًا في عبارة التنبيه والتوقيف عن قوم من البشر، خرجوا من ديارهم فرارًا من الموت، فأماتهم الله تعالى، ثم أحياهم، ليروا هم وكل من خلف بعدهم أن الإماتة إنما هي بيد الله لا بيد غيره، فلا معنى لخوف خائف، ولا اغترار مغتر.\n(٤) في (ش): أي.\n(٥) في (أ): وهي.\n(٦) في (ح): يصدق.\n(٧) \"جامع البيان\" للطبري ٢/ ٥٨٥، \"معاني القرآن\" للزجاج ١/ ٣٢٢ \"إعراب القرآن\" للنحاس ١/ ٣٢٣.","vol":"6","page":454},{"text":"وقال أهل المعاني: هو تعجيب، وتعظيم يقول: هل (١) رأيت مثلهم، كما تقول: ألم تر إلى (٢) ما يصنع فلان وكل ما في القرآن من قوله: ﴿أَلَمْ تَرَ﴾ ولم يعاينه النبي -ﷺ- فهذا وجهه ومعناه (٣).\nوقرأها كلها أبو عبد الرحمن السلمي: (ألم ترْ) (٤) بسكون الراء، وهي لغة قوم من العرب لما حذفوا الياء للجزم توهموا أن الراء آخر الكلمة، فسكنوها، وأنشد الفراء (٥).\nقالت سُليمى أشْتَرْ لنا دقيقًا (٦)\nوقوله (٧) ﴿إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ﴾ واو الحال ﴿أُلُوفٌ﴾ جمع ألف (٨). قال ابن زيد: مؤتلفة قلوبهم (٩).\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (س).\n(٣) \"تفسير غريب القرآن\" لابن قتيبة (ص ٩٢)، \"بحر العلوم\" لأبي الليث السمرقندي ١/ ٢١٥.\n(٤) عزاها له ابن جني في \"المحتسب\" ١/ ١٢٨، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٢) والكرماني في \"شواذ القراءة\" (٤١ ب).\n(٥) البيت للعذافر الكندي. وهو في \"الخصائص\" لابن جني ٢/ ٣٤٠ و\"المنصف\" لابن جني ٢/ ٢٣٧ و\"شرح شواهد الشافية\" للبغدادي ١/ ٢٢٦.\n(٦) في (أ) زيادة: واشتر فعجل خادمًا لبيقًا.\n(٧) ساقطة من (ش) و(أ) وفي (ح) زيادة: ألم تر.\n(٨) في (ح): آلاف.\n(٩) رواه الطبري في \"جامع البيان\" ٢/ ٥٨٨.\nوقال الزمخشري في \"الكشاف\" ١/ ٢٩٠: وهو من بدع التفاسير. وقال أبو حيان: وهو كما قال -أي الزمخشري- وقال القاضي: كونه جمع ألف من العدد أولى؛ =","vol":"6","page":455},{"text":"جعله جمع آلف (١) مثل: جالس وجلوس، وقاعد وقعود.\n(قوله ﷿) (٢): ﴿حَذَرَ الْمَوْتِ﴾ أي: من خوف (٣) الموت ﴿فَقَالَ لَهُمُ اللَّهُ مُوتُوا﴾ أمر تحويل كقوله: ﴿كُونُوا قِرَدَةً خَاسِئِينَ﴾ (٤).\n﴿ثُمَّ أَحْيَاهُمْ﴾ بعد موتهم ﴿إِنَّ اللَّهَ لَذُو فَضْلٍ﴾ (٥) (أي: مَنّ) (٦) ﴿عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ﴾.\n_________\n= لأن ورود الموت عليهم، وهم كثرة عظيمة تفيد مزيد اعتبار، وأما وروده على قوم بينهم أئتلاف، فكوروده وبينهم اختلاف في أن وجه الاعتبار لا يتغير.\n\"البحر المحيط\" لأبي حيان ٢/ ٢٥٩.\n(١) في (ح): آلاف.\n(٢) زيادة من (ح).\n(٣) كذا في هامش (س)، و(ش)، (ح). وفي (ز)، (أ): حذر.\n(٤) البقرة: ٦٥، الأعراف: ١٦٦.\n(٥) في (ش) زيادة: على الناس.\n(٦) ساقطة من (أ). و(أي) ساقطة من (ح).","vol":"6","page":456},{"text":"ثم حثهم على الجهاد فقال:\n\n<span data-type=\"title\" id=toc-616>٢٤٤ </span>- ﴿وَقَاتِلُوا﴾\nأي (١): حاربوا (٢) ﴿فِي سَبِيلِ اللَّهِ﴾ طاعة الله أعداء الله ﴿وَاعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ﴾ قال أكثر المفسرين: هذا خطاب للذين أحيوا (٣). وقال الضحاك: أمروا أن يقاتلوا في سبيل الله، فخرجوا من ديارهم فرارًا من الجهاد، فأماتهم الله ﷿، (ثم أحياهم) (٤)، ثم أمرهم (٥) بأن يعاودوا (٦) إلى الجهاد.\nوقال بعضهم: هذا الخطاب لأمة (٧) محمد - ﷺ - (٨).\n_________\n(١) من (س).\n(٢) ساقطة من (ح). وفي (أ): وحاربوا.\n(٣) \"جامع البيان\" للطبري ٢/ ٥٩١، \"تفسير القرآن\" للسمعاني ١/ ٣٦٧، \"زاد المسير\" لابن الجوزي ١/ ٢٨٩.\n(٤) ساقطة من (ح).\n(٥) عليها طمس في (س)، وهي من بقية النسخ.\n(٦) في (أ): يعادوا.\n(٧) عليها طمس في (س)، وهي ساقطة من (أ).\n(٨) \"جامع البيان\" للطبري ٢/ ٥٩١، \"معاني القرآن\" للزجاج ١/ ٣٢٣، \"بحر العلوم\" لأبي الليث السمرقندي ١/ ٢١٦، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٣٦، وذكر أنَّه قول الجمهور.\nوقال السمين الحلبي في \"الدر المصون\" ٢/ ٥٠٨: والظاهر أن هذا أمر لهذِه الأمة بالجهاد بعد أن ذكر أن قومًا لم ينفعهم الحذر من الموت، فهو تشجيع لهم، فيكون من عطف الجمل، فلا يشترط التوافق في أمرٍ ولا غيره.","vol":"6","page":457},{"text":"<span data-type=\"title\" id=toc-617>٢٤٥ </span>- قوله تعالى (١) ﴿مَّن ذَا الَّذِى يُقْرِضُ اللهَ قَرضًا حَسَنًا﴾ الآية (٢).\nقال سفيان: لما (٣) نزلت (٤) ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا﴾ (٥) قال النبي - ﷺ -: \"رب، زد أمتي\"، فنزلت) (٦): ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا﴾ (٧) فقال: \"رب زد أمتي\"، فنزلت: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ (٨).\n_________\n(١) ساقطة من (ح)، (ز).\n(٢) ساقطة من (أ).\n(٣) ساقطة من (ح).\n(٤) في (أ): نزل. وزيادة: قوله تعالى.\n(٥) الأنعام: ١٦٠.\n(٦) ما بين القوسين ساقط من (ش).\n(٧) في (ح) زيادة: الآية.\n(٨) الزمر: ١٠.\nوالحديث عزاه السيوطي في \"الدر المنثور\" ١/ ٥٥٥ لابن المنذر.\nوهذا إسناد معضل. وذكره الحيري في \"الكفاية\" ١/ ٢٠٢.\nوقد رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦١ (٢٤٣٥) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٥٠٥ (٤٦٤٨) والطبراني في \"المعجم الأوسط\" ٦/ ١٠ (٥٦٤٥) والبيهقي في \"شعب الإيمان\" ٤/ ٣٦ (٤٢٨٠) كلهم من طريق عيسى بن المسيب، عن نافع، عن ابن عمر مرفوعًا بنحوه. لكن فيه أن الآية الأولى هي قوله: ﴿مثل الذين ينفقون أموالهم في سبيل الله ...﴾ [البقرة: ٢٦١]. وعزاه ابن حجر لابن مردويه والخطيب في \"المؤتلف\". \"العجاب في بيان الأسباب\" لابن حجر ١/ ٦٠٦ وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٥٥ لابن المنذر.\nوقال ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٠٤: فظهر أن المنفرد به عيسى، وهو ضعيف عند أهل الحديث حتَّى إن ابن حبان ذكره في \"الضعفاء\". وانظر \"المجروحين\" لابن حبان ٢/ ١١٩.","vol":"6","page":458},{"text":"واختلف العلماء في معنى هذا القرض، فقال الأخفش: قوله ﴿يُقْرِضُ﴾ ليس بحاجة (١) بالله، ولكنه كقول العرب: لك عندي قرض صدق، وقرض سوء؛ لأمر تأتي فيه مسرته، ومساءته (٢). قال الزجاج: القرض في اللغة: البلاء (٣) الحسن، والبلاء السيئ (٤). قال أمية بن أبي (٥) الصلت (٦):\nكل امرئ سوف يُجْزى قرضَهُ حَسَنًا ... أو سيئًا ومَدِينًا مثل ما دانا\nوقال آخر (٧):\nيجازى (٨) القروض بأمثالها ... فبالخير خيرا (٩) وبالشر شر\n_________\n(١) في باقي النسخ: لحاجة.\n(٢) في (ش)، (ح)، (أ): أو مساءته.\n\"معاني القرآن\" للأخفش ١/ ٣٧٧.\n(٣) ساقطة من (أ).\n(٤) \"معاني القرآن\" للزجاج ١/ ٣٢٤.\n(٥) ساقطة من (س).\n(٦) البيت في \"ديوانه\" (ص ٨٠) وانظر: \"أمية بن أبي الصلت حياته وشعره\" لبهيجة الحديثي (ص ٣٠٥)، والبيت في \"معاني القرآن\" للأخفش ١/ ٣٧٧ و\"معاني القرآن\" للزجاج ١/ ٣٢٤، \"جامع البيان\" للطبري ٢/ ٥٩٢.\n(٧) لم أهتد لقائله، وهو في \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٢٣٩.\n(٨) في (ش): يجاز.\n(٩) في (س): خيرًا.","vol":"6","page":459},{"text":"(وقال الكسائي: القرض ما أسلفت من عمل صالح أو سيِّئ) (١). وقال ابن كيسان: القرض (٢) أن تُعْطي شيئًا؛ ليرجع إليك مثله، أو لتُقْضى (٣) شبْهَه (٤).\nفشبه الله عمل المؤمنين لله ﷿ على ما يرجون من ثوابه بالقرض؛ لأنهم إنما يُعْطُون ما ينفقون ابتغاء ما وعدهم الله ﷿ من جزيل الثواب، فالقرض اسم لكل ما يعطيه الإنسان ليُجَازي عليه. قال (٥) لبيد (٦):\nوإذا جُوزِيت قرضًا فاجزِهِ ... إنما يَجْزي الفتى ليس الجَمَلْ (٧)\nوقال بعض أهل المعاني: في الآية اختصار وإضمار، مجازها: من ذا الَّذي يقرض عباد الله (٨)، والمحتاجين من خلق الله ﷿،\n_________\n(١) ما بين القوسين ساقط من (ح) في هذا الموضع، وستأتي بعد.\nذكره الواحدي في \"البسيط\" ١/ ١٤٨ ب، والبغوي في\" معالم التنزيل\" ١/ ٢٩٤، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٣٩.\n(٢) ساقطة من (أ).\n(٣) في (ح): وتقضي. وفي (أ): أو تقضى\n(٤) ذكره الواحدي في \"البسيط\" ١/ ١٤٨ ب وأبو حيان في \"البحر المحيط\" ٢/ ٢٥٧.\n(٥) في (ز): وقال.\n(٦) هو في \"ديوانه\" (ص ١٧٩) وفي \"الكتاب\" لسيبويه ٢/ ٣٣٣ وفيه: إذا أقرضت.\nوفي \"معاني القرآن\" للزجاج ١/ ٣٢٤ و\"المقتضب\" للمبرد ٤/ ٤١٠ وفيه: إذا أوليت. .\n(٧) في هامش (ز): لا الجمل.\n(٨) في (أ) زيادة: قرضًا.","vol":"6","page":460},{"text":"كقوله تعالى: ﴿إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ﴾ (١)، ﴿فَلَمَّا آسَفُونَا﴾ (٢)، ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٣)، ونحوها.\nفإضافة الله تعالى (٤) هاهنا إلى نفسه للتفضيل والاستعطاف (٥) كما جاء في الحديث: \"إن الله تعالى يقول لعبده (يوم القيامة) (٦): استطعمتك فلم تُطْعِمْني، واستسقيتك فلم تُسْقِني، واستكسيتك فلم تَكْسُني، فيقول العبد: وكيف ذاك (٧) يا سيدي؟ فيقول: مر بك فلان الجائع، وفلان العاري فلم تعد عليه (٨) من فضلك، فلأمنعنك اليوم فضلي كما منعته\" (٩).\nوقال أهل الإشارة: أمر الله تعالى بالصدقة على لفظ القرض\n_________\n(١) الأحزاب: ٥٧. وفي هامش (ز) زيادة: ورسوله.\n(٢) الزخرف: ٥٥.\n(٣) يوسف: ٨٢.\n(٤) في (ش)، (ح)، (أ): فإضافة سبحانه.\n(٥) \"الكفاية\" للحيري ١/ ٢٠٢، \"معالم التنزيل\" للبغوي ١/ ٢٩٤، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٤٠.\n(٦) ساقطة من (ش)، (ح)، (أ). وفي (ح) زيادة: استقرضتك فلم تقرضني.\n(٧) في (أ): ذلك.\n(٨) في (أ): تعدها به. وفي هامش (ح): يعني: لم تعطه.\n(٩) رواه مسلم في كتاب البر والصلة باب فضل عيادة المريض (٢٥٦٩) والبخاري في \"الأدب المفرد\" (ص ١٨٢) (٥١٧) وإسحاق بن راهويه في \"مسنده\" مسند أبي هريرة ١/ ١١٥ - ١١٦ (٢٨، ٢٩) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٥٠٣ (٢٦٩) من حديث أبي هريرة - ﵁ - بنحوه.","vol":"6","page":461},{"text":"إظهارًا لمحبته (١) لعباده (٢) المؤمنين، وذلك أنَّه (٣) إنما يُستقرض (٤) من الأحبة (٥)، لذلك قال يحيى بن معاذ (٦): عجبت لمن (٧) يبقى له مال، ورب العرش (٨) يستقرضه (٩).\nوقال بعضهم: هذا ترغيب من الله تعالى في المواساة، والإقراض لعباده.\n[٥٦٧] أخبرنا أبو عمرو (١٠) الفراتي (١١)، قال: أنا (١٢) أبو موسى (١٣)، قال: أنا مسدد (١٤)، قال: نا عتبة بن عبد الله (١٥)،\n_________\n(١) في (ح): إظهار المحبة.\n(٢) ساقطة من (أ).\n(٣) ساقطة من (ش).\n(٤) في (أ): استقرض.\n(٥) \"لطائف الإشارات\" للقشيري ١/ ٢٥١، \"أنوار الحقائق الربانية\" لأبي الثناء الأصبهاني ٤/ ٢٠٢١.\n(٦) في (ز) زيادة: الرازي.\n(٧) في (ش): ممن.\n(٨) في (ز): العزة.\n(٩) رواه البيهقي في \"شعب الإيمان\" ٣/ ٢٦٣ (٣٤٩٣).\n(١٠) في (ح) زيادة: أحمد بن أُبي.\n(١١) أحمد بن أبي، أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(١٢) في (أ): ثنا.\n(١٣) عمران بن موسى، أبو موسى، الخبوشاني، قال الحاكم: كان شيخًا يشبه المشايخ.\n(١٤) مسدد بن قطن، ثقة.\n(١٥) عتبة بن عبد الله بن عتبة اليَحمدي أبو عبد الله المروزي. =","vol":"6","page":462},{"text":"قال: أنا محمد بن عيسى (١)، قال: أنا (٢) جعفر بن الزبير (٣)، عن القاسم (٤)، عن أبي أمامة (٥) قال: قال رسول الله - ﷺ -: \"رأيت على باب الجنَّة مكتوبًا: القرض بثمانية عشر، والصدقة عشر (٦). فقلت: يا جبريل، ما بال القرض أعظم (٧) أجرًا؟ \".\n\" قال: لأن صاحب القرض لا يأتيك إلا محتاجًا، وربما وقعت\n_________\n= قال النسائي ومسلمة بن القاسم: ثقة. وقال النسائي في موضع آخر لا بأس به، وذكره ابن حبان في \"الثقات\".\nوقال ابن حجر: صدوق. توفي في ذي الحجة سنة (٢٤٤ هـ).\n\"الثقات\" لابن حبان ٨/ ٥٠٨، \"سير أعلام النبلاء\" للذهبي ١١/ ٥٣٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٢، \"تقريب التهذيب\" لابن حجر (٤٤٣٣).\n(١) محمد بن عيسى العوذي أبو مالك.\nروى عن: سفيان الثوري.\nوروى عنه: عتبة بن عبد الله اليحمدي المروزي، وذكره المزي في ترجمة شيوخ عتبة بن عبد الله، وفي تلاميذ جعفر بن الزبير، ولم يذكر بجرح ولا تعديل.\n\"الأنساب\" للسمعاني ٤/ ٢٥٧، \"تهذيب الكمال\" للمزي ٥/ ٣٣، ١٩/ ٣١١.\n(٢) في (أ): في الموضعين: ثنا.\n(٣) جعفر بن الزبير الحنفي، ويقال: الباهلي الدمشقي.\nنزيل البصرة. متروك الحديث، وكان صالحًا في نفسه. توفي بعد (١٤٠ هـ).\n\"التاريخ الصغير\" للبخاري ٢/ ٩٩، \"الكامل\" لابن عدي ٢/ ١٣٤، \"تهذيب التهذيب\" لابن حجر ١/ ٣٠٤، \"تقريب التهذيب\" لابن حجر (٩٣٩).\n(٤) القاسم بن عبد الرحمن أبو عبد الرحمن الدمشقي الشامي صدوق يغرب كثيرًا.\n(٥) صحابي.\n(٦) في (ش)، (أ): عشرًا. وفي (ح): بعشر.\n(٧) في (أ): أكثر.","vol":"6","page":463},{"text":"الصدقة في غير أهلها (١) \".\n_________\n(١) [٥٦٧] الحكم على الإسناد:\nفي إسناده جعفر بن الزبير متروك، وفيه شيخ المصنف لم يذكر بجرح أو تعديل، والحديث له طرق كثيرة وشاهد بمجموعها يصير حسنًا.\nالتخريج:\nرواه أبو داود الطيالسي في \"مسنده\" (ص ١٥٥) (١١٤١). ومن طريقه رواه البيهقي في \"شعب الإيمان\" ٣/ ٢٨٥ (٣٥٦٥) والخطيب في \"الفصل للوصل المدرج في النقل\" ١/ ٣٧٦ ورواه أيضًا ١/ ٣٧٧ من طريق المكي بن إبراهيم كلاهما عن جعفر ابن الزبير به بنحوه.\nوقد بين الخطيب أن قوله: \"لأن صاحب القرض لا يأتيك إلا وهو محتاج، وأن الصدقة ربما وضعت في غني\" مدرج من كلام جعفر بن الزبير ذكره عن بعض الفقهاء.\nقلت: وردت هذِه العبارة هنا عند المصنف وفي حديث يحيى الذماري عن القاسم وفي حديث أنس في كلام جبريل جوابًا عن سؤال النبي - ﷺ -.\nورواه أبو طالب محمد بن علي بن الفتح العشاري في \"جزء فيه ثلاثة وثلاثون حديثًا من أحاديث أبي القاسم البغوي\" (ص ٦٦) (٣٠) ومن طريقه رواه ابن الجوزي في \"العلل المتناهية\" ٢/ ١١٢ (٩٨٩) من طريق مسلمة بن علي عن يحيى الذماري عن القاسم به بنحوه.\nقال ابن الجوزي في \"العلل المتناهية\" ٢/ ١١٢: هذا حديث لا يصح، قال يحيى: مسلمة ليس بشيء، وقال الرازي: لا يشتغل به، وقال النسائي والدارقطني: متروك.\nورواه الطبراني في \"المعجم الكبير\" ٨/ ٢٤٩ (٧٩٧٦) والبيهقي في \"شعب الإيمان\" ٣/ ٢٨٤ (٣٥٦٤) كلاهما من طريق سليمان بن عبد الرحمن عن إسماعيل بن عياش عن عتبة بن حميد عن القاسم به بنحوه مختصرًا.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ١٢٦: فيه عتبة بن حميد وثقه ابن حبان وغيره وفيه ضعف. =","vol":"6","page":464},{"text":"[٥٦٧] وأخبرنا أحمد بن أُبي (١)، قال: أنا محمد بن موسى الرازي (٢)،\n_________\n= وذكره السيوطي في \"الجامع الصغير\" مطولًا، وعزاه للطبراني في \"الكبير\"، ورمز لصحته، وذكر المناوي في \"فيض القدير\" ٣/ ٦٩٢ (٤١٧٧) رواية الطبراني المختصرة، ثم قال: ولعل هذِه رواية أخرى في نسخة أخرى.\nقلت: وهذا إسناد ضعيف؛ إسماعيل بن عياش: صدوق في روايته عن أهل بلده، مخلط عن غيرهم، تقدم في حديث رقم (٦٩)، وعتبة بن حميد بصري، قال ابن حجر: صدوق له أوهام.\n\"تقريب التهذيب\" لابن حجر (٤٤٢٩).\nوهذا ضعف محتمل، وله شاهد من حديث أنس، رواه ابن ماجة في كتاب الصدقات، باب القرض (٥٤٣١) وابن عدي في \"الكامل\" ٣/ ١١ وابن حبان في \"المجروحين\" ١/ ٢٨٥ والطبراني في \"مسند الشاميين\" ٢/ ٤١٩، ٤/ ١٦١٤ وأبو نعيم في \"حلية الأولياء\" ٨/ ٣٣٢ والبيهقي في \"شعب الإيمان\" ٣/ ٢٨٥ (٣٥٦٦) وابن الجوزي في \"العلل المتناهية\" ٢/ ١١٢ (٩٩٠) كلهم من طريق خالد بن يزيد ابن أبي مالك عن أبيه عن أنس به مرفوعًا بنحوه.\nقال أبو نعيم: هذا الحديث إنما يعرف من حديث يزيد بن أبي مالك، ولم يروه عنه إلا ابنه خالد. \"حلية الأولياء\" ٨/ ٣٣٣.\nوقال البوصيري في \"مصباح الزجاجة\" ٢/ ٤٧ (٨٥٩): هذا إسناد ضعيف، خالد ابن يزيد بن عبد الرحمن بن أبي مالك ضعفه أحمد، وابن معين، وأبو داود ... وذكر المنذري الحديثين في \"الترغيب والترهيب\" ٢/ ٤١ ثم قال: وعتبة بن حميد عندي أصلح حالًا من خالد ..\n(١) في (ح): زيادة: الفراتي.\nوهو: أحمد بن أُبي أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٢) محمد بن موسى الرازي.\nلم أجده. وقد ورد ذكره في ترجمة الحارث بن أبي أسامة قال الذهبي في \"تاريخ الإسلام\" ٢١/ ١٤٨: قال غنجار البخاري: سمعت محمد بن موسى الرازي =","vol":"6","page":465},{"text":"قال: نا الحارث بن أبي أسامة (١)، قال: نا داود بن المحبر (٢)، قال: نا ميسرة بن عبد ربه (٣)،\n_________\n= يقول: سمعت الحارث بن أبي أسامة يقول ... فذكر قصة. قال الذهبي: رواها علي بن محمد الرازي الطبيب عن محمد بن موسى أيضًا.\n(١) الحارث بن محمد بن أبي أسامة واسمه داهر التميمي مولاهم أبو محمد البغدادي. قال إبراهيم الحربي: ومسلمة بن القاسم، وأحمد بن كامل ثقة. وذكره ابن حبان في \"الثقات\" وقال الدارقطني: آختلف فيه أصحابنا، وهو عندي صدوق. وقال أبو الفتح الأزدي: ضعيف، لم أر في شيوخنا من يحدث عنه. قال الذهبي: هذِه مجازفة ليت الأزدي عرف ضعف نفسه. وقال أيضًا: تكلم فيه بلا حجة. وقال: لا بأس بالرجل، وأحاديثه على الاستقامة. ولد سنة (١٨٦ هـ)، وتوفي في يوم عرفة سنة (٢٨٢ هـ).\n\"الثقات\" لابن حبان ٨/ ١٨٣ \"سؤالات الحاكم للدارقطني\" (ص ١١٥) \"تاريخ بغداد\" للخطيب ٨/ ٢١٨ \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٨٩ \"ميزان الاعتدال\" للذهبي ١/ ٤٤٢ \"لسان الميزان\" لابن حجر ٢/ ١٥٧.\n(٢) داود بن المُحَبَّر بن قَحْذَم الثقفي البكراوي أبو سليمان البصري.\nنزيل بغداد، متروك، وأكثر كتاب \"العقل\" الَّذي صنفه موضوعات. توفي سنة (٢٠٦ هـ).\n\"الكامل\" لابن عدي ٣/ ٩٨، \"تهذيب التهذيب\" لابن حجر ١/ ٥٧٠، \"تقريب التهذيب\" لابن حجر (١٨١١).\n(٣) ميسرة بن عبد ربه التراسي الفارسي البصري.\nقال محمد بن عيسى الطباع: قلت لميسرة: من أين جئت بهذِه الأحاديث: من قرأ كذا فله كذا؟ قال: وضعته أرغب فيه. قال أبو داود: أقر بوضع الحديث. وقال الذهبي: كذاب مشهور. وذكره فيمن توفي بين سنة (١٧١ هـ) وسنة (١٨٠ هـ).\n\"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ١٩٢، \"الكامل\" لابن عدي ٦/ ٤٢٩، \"ديوان الضعفاء\" للذهبي ٢/ ٣٩١، \"تاريخ الإسلام\" للذهبي ١١/ ٣٨٠، \"لسان الميزان\" لابن حجر ٦/ ١٣٨.","vol":"6","page":466},{"text":"عن أبي (١) عائشة السعدي (٢)، عن يزيد بن عمر بن عبد العزيز (٣)، عن أبي سلمة (٤)، عن أبي هريرة وابن عباس جميعًا قالا: قال رسول الله - ﷺ -: \"من أقرض أخاه المسلم فله بكل درهم وزن أحد، وثبير (٥)، (وطور سيناء حسنات) (٦) \".\n_________\n(١) ساقطة من (ش).\n(٢) أبو عائشة السعدي. لم أجده.\n(٣) يزيد بن عمر بن عبد العزيز لم أظفر لهما بترجمة.\n(٤) أبو سلمة بن عبد الرحمن بن عوف، ثقة. مكثر.\n(٥) في (أ): درهم وزن ثبير. وأحد وثبير، عليها طمس في (س)، وهي من (ش)، (ح)، (ز).\n(٦) ما بين القوسين ساقط من (أ).\n[٥٦٨] الحكم على الإسناد:\nالحديث موضوع؛ في إسناده ميسرة بن عبد ربه، كذاب، وداود بن المحبر متروك.\nالتخريج:\nالحديث في \"مسند الحارث\" كما في \"بغية الباحث\" (ص ٧١) (٢٠١) ضمن حديث طويل جدًّا في خطبة للنبي - ﷺ - قبل وفاته.\nوذكره الحافظ في \"المطالب العالية\" ٢/ ١١٤ (١٤٦٢)، والبوصيري في \"إتحاف الخيرة\" ٢/ ٢٩١ (١٥٤٣)، والسيوطي في \"اللآلئ المصنوعة\" ٢/ ٣٦١ وعزوه للحارث بن أبي أسامة فقط.\nوقال الهيثمي في \"بغية الباحث\" (ص ٨٠): هذا حديث موضوع، وإن كان بعضه في أحاديث حسنه بغير هذا الإسناد، فإن داود بن المحبر كذاب.\nقلت: داود بن المحبر متروك لكن كون المتهم به ميسرة أولى، قال الخطيب في \"تاريخ بغداد\" ١٣/ ٢٢٢: عن ميسرة بن عبد ربه: روى عنه شعيب بن حرب المدائني خطبة الوداع. . =","vol":"6","page":467},{"text":"(فمعنى الآية: من هذا الَّذي، ﴿من﴾ استفهام، ومحله رفع بالابتداء) (١)، و﴿الَّذِي﴾ خبره (٢): ﴿يُقرِضُ اللَّهَ﴾ أي: (٣) ينفق في طاعة الله.\nوأصل القرض: القطع، ومنه قَرَضَ الفأر (٤) الثوب، وسُمي (٥) الشعر قَرِيضًا، لأنه يقطعه من كلامه، والدَّين قرضًا لأنه يقطعه من ماله (٦).\n_________\n= وقال ابن حجر في \"المطالب العالية\" ٢/ ١١٥: موضوع. وقال أيضًا: والمتهم به ميسرة بن عبد ربه لا بورك فيه. \"اللآلئ المصنوعة\" ٢/ ٣٧٣.\nوانظر \"تنزيه الشريعة\" ٢/ ٣٣٩.\n(١) ما بين القوسين ساقط من (أ).\n(٢) \"إعراب القرآن\" للنحاس ١/، ٣٢٤ \"مشكل إعراب القرآن\" لمكي ١/ ١٠٢، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٠١.\n(٣) ساقطة من (ش)، (ح)، (أ).\n(٤) في (ش): الفأرة.\n(٥) في (أ): ويسمى.\n(٦) \"غريب الحديث\" لأبي عبيد ٢/ ٢٤٩ - ٢٥٠، \"معاني القرآن وإعرابه\" للزجاج ١/ ٣٢٥ \"تهذيب اللغة\" للأزهري ٨/ ٣٤١ (قرض).","vol":"6","page":468},{"text":"﴿قَرْضًا حَسَنًا﴾ قال علي بن الحسين الواقدي: يعني محتسبًا طيبة بها نفسه (١).\nوقال (٢) ابن المبارك: هو أن يكون المال من الحلال (٣).\nوقال عمرو (٤) بن عثمان الصوفي (٥): (هو أن لا يمن به) (٦)، ولا يؤذي (٧). وقال سهل بن عبد الله: هو ألا يقصد بقرضه عِوَضًا (٨).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ١/ ٣٥٥ والبغوي في \"معالم التنزيل\" ١/ ٢٩٤ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٤١ - ٢٤٢.\n(٢) في (أ): حدثنا.\n(٣) ذكره الحيري في \"الكفاية\" ١/ ٢٠٢ والبغوي في \"معالم التنزيل\" ١/ ٢٩٤ وابن الجوزي في \"زاد المسير\" ١/ ٢٩٠.\n(٤) في (أ): عمر.\n(٥) كذا في (ح)، (ز) وهو الصواب. وفي (س)، (ش)، (أ): الصدفي.\nعمرو بن عثمان بن كرب بن غُصَص أبو عبد الله المكي.\nمن مشايخ الصوفية، سكن بغداد حتَّى مات بها، وله مصنفات في التصوف، وله كلام حسن، وأسند الحديث. توفي سنة (٢٩٧ هـ).\n\"طبقات الصوفية\" لأبي عبد الرحمن السلمي (ص ٢٠٠)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٢٩١، \"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٣٣، \"تاريخ بغداد\" للخطيب ١٢/ ٢٢٣، \"تاريخ الإسلام\" للذهبي ٢٢/ ٢١٦.\n(٦) في (أ): هو أن يكون المال من الحلال لا يمن.\n(٧) ذكره الحيري في \"الكفاية\" ١/ ٢٠٢ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٤٢ وأبو حيان في \"البحر المحيط\" ٢/ ٢٦١.\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٤٢ وأبو حيان في \"البحر المحيط\" ٢/ ٢٦١ وذكره دون عزو لأحد: القشيري في \"لطائف الإشارات\" ١/ ٢٠١.","vol":"6","page":469},{"text":"﴿فَيُضَاعِفَهُ﴾ (١) فيزيده ﴿لَهُ﴾ (٢) واختلف القراء فيه، فقرأ عاصم، وابن أبي إسحاق، وأبو حاتم: ﴿فَيُضَاعِفَهُ﴾ نصبًا بالألف. وقرأ ابن عامر (٣)، ويعقوب بالتشديد والنصب. وقرأ ابن كثير، وأبو جعفر (٤)، وشيبة بالتشديد والرفع. وقرأ (٥) الآخرون بالألف، والتخفيف، (ورفع الفاء) (٦) (٧). (فمن رفع) (٨) جعله نسقًا على قوله: ﴿يُقْرِضُ﴾.\nوقيل: هو (٩) يضاعفه. ومن نصب جعله جوابًا للاستفهام بالفاء. وقيل: بإضمار أن (١٠). والتشديد والتخفيف لغتان (١١)، ودليل\n_________\n(١) في (ش) زيادة: له.\n(٢) في (ش) زيادة: فيه.\n(٣) في (ز) زيادة: مثل عاصم، وفي الحديد فيما عدا هذين الموضعين فابن عامر فيها مثل ابن كثير.\n(٤) في (أ): وأبو حفص.\n(٥) ساقطة من (أ).\n(٦) ساقطة من (ش).\n(٧) \"السبعة\" لابن مجاهد (ص ١٨٤ - ١٨٥) \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣١)، \"النشر في القراءات العشر\" ٢/ ٢٢٨. وعزاها لشيبة الهذلي في \"الكامل في القراءات الخمسين\" (١٧٠ أ).\n(٨) في (ش): ورفع.\n(٩) في (ش)، (ح): فهو.\n(١٠) \"جامع البيان\" للطبري ٢/ ٥٩٣ - ٥٩٤، \"الحجة\" لابن زنجلة (ص ١٣٩)، (الحجة في القراءات السبع\" لابن خالويه (ص ٩٨)، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٠٢.\n(١١) \"تهذيب اللغة\" للأزهري ١/ ٤٨٢ (ضعف)، \"علل القراءات\" للأزهري ١/ ٨٥.","vol":"6","page":470},{"text":"التشديد قوله: ﴿أَضْعَافًا كَثِيرَةً﴾ لأن التشديد للتكثير (١).\nقال الحسن والسدي: هذا التضعيف لا يعلمه إلا الله ﷿ (٢). وهو مثل قوله: ﴿وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا﴾ (٣).\nوقال أبو هريرة: هذا في نفقة الجهاد، قال: وكنا نحسب (ورسول الله - ﷺ -) (٤) بين أظهرنا نفقة الرجل على نفسه ورفقائه وظهره (٥) ألفي ألف (٦).\n_________\n(١) في (ش): للكثير.\n(٢) في (ح): ﷻ.\nقول الحسن ذكره الواحدي في \"الوسيط\" ١/ ٣٥٦ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٤٢ وأبو حيان في \"البحر المحيط\" ٢/ ٢٦٢.\nوقول السدي رواه الطبري في \"جامع البيان\" ٢/ ٥٩٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٢ (٢٤٣٦).\n(٣) النساء: ٤٠.\n(٤) في (ز): والنبي ﵇.\n(٥) في (ش): وظهر.\n(٦) لم أجده بهذا اللفظ، وقد روى الإمام أحمد في \"مسنده\" ٢/ ٢٩٦ (٧٩٤٥)، ٢/ ٥٢١ (١٠٧٦٠) وفي \"الزهد\" (ص ٢٥٣) (٩٦٥) والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٤/ ٨٦ (٣٢٥٩) والطبري في \"جامع البيان\" ٥/ ٩١ والسمرقندي في \"بحر العلوم\" ١/ ٢١٦ والبيهقي في \"الزهد الكبير\" (ص ٢٧٨) (٧١٣) والخطيب في \"الرحلة في طلب الحديث\" (ص ٢٧٨) (٧١٣) كلهم من طرق عن علي بن زيد بن جدعان عن أبي عثمان النهدي قال: أتيت أبا هريرة، فقلت له: إنه بلغني أنك تقول: إن الحسنة تضاعف ألف ألف حسنة.\nقال: وما أعجبك من ذلك، فوالله لقد سمعت النبي - ﷺ - يقول: \"إن الله ليضاعف الحسنة ألفي ألف حسنة\". هذا لفظ الإمام أحمد. =","vol":"6","page":471},{"text":"قوله (١) ﴿وَاللَّهُ يَقْبِضُ﴾ يعني: يمسك الرزق عمن يشاء، ويقتر (٢)، ويضيق عليه، دليله (٣) قوله ﷿: ﴿وَيَقْبِضُونَ أَيْدِيَهُمْ﴾ (٤) أي يمسكونها عن النفقة في سبيل الله. ﴿وَيَبْسُطُ﴾ (٥) أي؛ يوسع الرزق على من يشاء، نظيره قوله ﷿: ﴿وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ﴾ (٦) الآية (٧).\nوالأصل في هذا قبض اليد عند البخل، وبسطها عند البذل.\n_________\n= ورواه ابن أبي شيبة في \"مصنفه\" ١٢/ ٢٥٠ (٣٥٧١٠) من طريق آخر عن علي بن زيد موقوفًا. قال ابن حجر في \"الكاف الشاف\" ١/ ٥١٢: لم يرفعه ابن أبي شيبة. وقال ابن كثير: وعلي بن زيد بن جدعان له مناكير، ولكن رواه ابن أبي حاتم من وجه آخر. \"تفسيره\" ٢/ ٤١٧. وبنحوه قال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ١/ ٣٢١.\nوقال الهيثمي في \"مجمع الزوائد\" ١٠/ ١٤٥: رواه أحمد بإسنادين، والبزار بنحوه، وأحد إسنادي أحمد جيد. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦١ (٢٤٣٤) من طريق محمد بن عقبة الرفاعي، ورواه ابن أبي حاتم أيضًا ٦/ ١٧٩٧ (١٠٠٣٠) وابن مردويه في \"تفسيره\" كما عزاه له الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ١/ ٣٢١ كلاهما من طريق محمد بن خالد الوهبي كلاهما عن زياد الجصاص عن أبي عثمان النهدي به بنحوه مطولًا.\n(١) ساقطة من (ح)، (أ).\n(٢) عليها طمس في (س)، وهي من (ش)، (ح).\n(٣) ساقطة من (ح).\n(٤) التوبة: ٦٧.\n(٥) في هامش (ز) زيادة: قرأ قنبل وحفص وهشام وأبو عمرو وضمرة بخلاف خلاد ﴿يَبْسُطُ﴾ هاهنا، و﴿بَسْطَةً﴾ في الأعراف، بالسين والباقون بالصاد.\n(٦) الشورى: ٢٧.\nوانظر \"جامع البيان\" للطبري ٢/ ٥٩٤.\n(٧) ساقطة من (أ).","vol":"6","page":472},{"text":"وقيل: هو الإحياء والإماتة، فمن أماته الله (١) فقد قبضه، ومن مد له في عمره فقد بسط له (٢).\nوقيل: والله يقبض الصدقة (٣)، ويبسط بالخَلَف (٤).\n[*] وسمعت أبا القاسم الحبيبي يقول: سمعت (٥) أبا الهيثم السجزي (٦) المفسر يحكي عن بعضهم أنَّه قال: هذا في القلوب لما أمرهم (٧) الله ﷿ بالصدقة أخبرهم أنهم (٨) لا يمكنهم ذلك إلا بتوفيقه، فقال (٩): ﴿وَاللَّهُ يَقْبِضُ وَيَبْسُطُ﴾؛ يعني: يقبض بعض القلوب، فيزويه كي لا ينبسط (١٠) للخير (١١)، ويبسط بعضها، فيقدم خيرًا لنفسه (١٢).\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) \"معالم التنزيل\" للبغوي ١/ ٢٩٥، \"تفسير القرآن\" للسمعاني ٢/ ٣٧٠، \"البحر المحيط\" لأبي حيان ٢/ ٢٦٢.\n(٣) في (ش): الصدقات.\n(٤) \"معاني القرآن\" للزجاج ١/ ٣٢٥، \"معاني القرآن الكريم\" للنحاس ١/ ٢٤٨، \"النكت والعيون\" للماوردي ١/ ٣١٣.\n(٥) قبلها في (أ): قد.\n(٦) لم أظفر له بترجمة.\n(٧) في (أ): أمر.\n(٨) في (ح): أنَّه.\n(٩) في (ش): وقيل.\n(١٠) في (ح): تنشط. وفي (ز): يبسط.\n(١١) في (ش): بخير.\n(١٢) في (ش)، (ح): لنفسه خيرًا.","vol":"6","page":473},{"text":"﴿وَإِلَيْهِ تُرْجَعُونَ﴾ يعني: وإلى الله تعودون، فيجزيكم بأعمالكم. وقال قتادة: الهاء راجعة إلى التراب كناية عن غير مذكور، أي: من التراب خلقتم (١)، وإليه تعودون (٢).\n[٥٦٩] أخبرنا أبو محمد عبد الله (٣) بن محمد (٤) الهروي (٥)، قال: أنا (٦) أحمد بن محمد بن يحيى العبيدي (٧)، قال: نا أحمد (٨) بن نجدة (٩)، قال: نا الحِمَّاني (١٠)،\n_________\n= \"معالم التنزيل\" للبغوي ١/ ٢٩٥، \"غرائب التفسير وعجائب التأويل\" للكرماني ١/ ٢٢١، \"البحر المحيط\" لأبي حيان ٢/ ٢٦٢ وقال أبو حيان: وللمتصوفة في القبض والبسط أقاويل كثيرة غيره هذِه.\n(١) في (ش)، (ح): خلقهم.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٥٩٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٢ (٢٤٣٩).\n(٣) في (أ): بن عبد الله.\n(٤) في (ح): أخبرنا محمد بن عبد الله.\n(٥) في جميع النسخ: الهاروني. وفي هامش (ز): الهروي.\nوهو: أبو محمد عبد الله بن محمد الهروي أو الهاروني.\nلم أقف له على ترجمة.\n(٦) في (أ): ثنا.\n(٧) عليها طمس في (س)، وهي من (ش)، (ز). وفي (ح): العبدي. وفي (أ): العبيد. لم أجده.\n(٨) في (ح) زيادة: بن يحيى.\n(٩) أحمد بن نجدة بن العريان أبو الفضل الهروي كان من الثقات.\n(١٠) يحيى بن عبد الحميد بن عبد الرحمن بن ميمون الحماني أبو زكريا الكوفي.\nقال يحيى بن معين: ثقة. وقال أبو حاتم: لم أر أحدًا من المحدثين ممن يحفظ =","vol":"6","page":474},{"text":"قال: نا خلف بن خليفة (١)،\n_________\n= يأتي بالحديث على لفظ واحد سوى يحيى الحماني في شريك. وقال ابن عدي: لم أر في مسنده وأحاديثه أحاديث مناكير، وأرجو أنَّه لا بأس به. وقال النسائي: ضعيف. وقال محمد بن يحيى الذهلي: ذهب كالأمس الذاهب. وقال الإمام أحمد: ما زلنا نعرفه أنَّه يسرق الأحاديث، أو يلتقطها، أو يتلقفها. وقال مرة أخرى: قد طلب وسمع، ولو اقتصر على ما سمع، لكان له فيه كفاية، قال عبد الله: وهذا أحسن ما سمعت من أبي فيه. قال البخاري: كان أحمد وعلي يتكلمان في يحيى الحماني. وقال الذهبي: تواتر توثيقه عن يحيى بن معين كما تواتر تجريحه عن الإمام أحمد. وقال أيضًا: لا ريب أنَّه كان مبرزًا في الحفظ. . ولم يقل أحد قط أنَّه وضع حديثًا، بل ربما كان يلتقط أحاديث، ويدعى روايتها، فيرويها على وجه التدليس، ويوهم أنَّه سمعها، وهذا قد دخل فيه طائفة، وهو أهون من افتراء المتون. وقال ابن حجر: حافظ إلا أنهم اتهموه بسرقة الأحاديث. توفي سنة (٢٢٨ هـ).\n\"تاريخ يحيى بن معين\" رواية الدارمي (ص ٢٣٢)، \"التاريخ الكبير\" للبخاري ٨/ ٢٩١، \"الضعفاء والمتروكين\" للنسائي (ص ٢٤٨)، \"تاريخ بغداد\" للخطيب ١٤/ ١٦٧، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٦٨، \"الكامل\" لابن عدي ٦/ ٢٣٧، \"سير أعلام النبلاء\" ١٠/ ٥٢٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٧٠، \"تقريب التهذيب\" لابن حجر (٧٥٩١).\n(١) خلف بن خليفة بن صاعد الأشجعي مولاهم أبو أحمد الكوفي.\nسكن واسط مدة، ثم تحول إلى بغداد، ومات بها.\nقال ابن سعد، والعجلي، ومسلمة بن القاسم: ثقة. وذكره ابن حبان في \"الثقات\". وقال أبو حاتم: صدوق. وقال ابن معين، والنسائي: ليس به بأس. وقال ابن عدي: أرجو أنَّه لا بأس به، ولا أبرئه من أن يخطئ في بعض الأحايين. وقال الإمام أحمد: قد رأيت خلف بن خليفة، وهو مفلوج سنة سبع وسبعين ومائة، وكان لا يفهم، فمن كتب عنه قديمًا، فسماعه صحيح. قال الذهبي والحافظ: صدوق. زاد الحافظ: اختلط في الآخر، وادعى أنَّه رأى عمرو بن حريث الصحابي، فأنكر ذلك ابن عيينة، =","vol":"6","page":475},{"text":"عن حميد الأعرج (١)، عن عبد الله بن الحارث (٢)، عن ابن مسعود (٣).\n_________\n= والإمام أحمد. ولد سنة (١٩ هـ) أو (٩٢ هـ)، وتوفي سنة (١٨١ هـ) على الصحيح. \"الطبقات الكبرى\" لابن سعد ٧/ ٣١٣، \"تاريخ أسماء الثقات\" لابن شاهين (ص ١٤٤)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٦٩، \"الكامل\" لابن عدي ٣/ ٦٢، \"الثقات\" لابن حبان ٦/ ٢٦٩، \"تاريخ بغداد\" للخطيب ٨/ ٣١٩، \"الكاشف\" للذهبي (١٣٩٩)، \"تهذيب التهذيب\" لابن حجر ١/ ٥٤٧، \"تقريب التهذيب\" لابن حجر (١٧٣١)، \"الكواكب النيرات في معرفة من اختلط من الرواة الثقات\" لابن الكيال (ص ١٥٥).\n(١) حميد بن عطاء أو ابن علي الملائي الكوفي، الأعرج، القاص.\nضعيف. وقال ابن حبان: يروي عن عبد الله بن الحارث، عن ابن مسعود نسخة كأنها موضوعة. وقال ابن عدي: وهذِه الأحاديث عن عبد الله بن الحارث عن ابن مسعود ليست بمستقيمة، ولا يتابع عليها. من السادسة.\n\"المجروحين\" ١/ ٢٦٢، \"الكامل\" لابن عدي ٢/ ٢٧٢، \"تهذيب التهذيب\" لابن حجر ١/ ٤٩٧، \"تقريب التهذيب\" لابن حجر (١٥٦٦).\n(٢) عبد الله بن الحارث الزبيدي النجراني المكتب الكوفي.\nثقة. وقال يحيى بن معين: ولم يسمع من ابن مسعود شيئًا، وهو مرسل يعني أحاديث خلف بن خليفة هذِه عن حميد الأعرج، عن عبد الله بن الحارث، عن عبد الله بن مسعود. وقال ابن المديني وأبو حاتم: عبد الله بن الحارث لم يسمع من ابن مسعود.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٠٠، \"معرفة الرجال ليحيى بن معين\" رواية ابن محرز ١/ ٨٣، \"المراسيل\" لابن أبي حاتم (ص ٩٧)، \"جامع التحصيل\" (ص ٢٠٨)، \"تهذيب التهذيب\" لابن حجر ٢/ ٣١٩.\n(٣) [٥٦٩] الحكم على الإسناد:\nفي إسناده يحيى الحماني متهم بالسرقة، وحميد ضعيف ويروي عن عبد الله بن الحارث عن ابن مسعود نسخة كأنها موضوعة، وعبد الله بن الحارث لم يسمع من ابن مسعود. =","vol":"6","page":476},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nرواه سعيد بن منصور في \"السنن\" ٣/ ٩٣٤ (٤١٧) ومن طريقه الطبراني في \"المعجم الكبير\" ٢٢/ ٣٠١ (٧٦٤). ورواه الحسن بن عرفة في \"جزئه\" (ص ٩٢) (٨٧) ومن طريقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٠ (٢٤٣٠) والبيهقي في \"شعب الإيمان\" ٣/ ٢٤٩ (٣٤٥٢) والأصبهاني في \"الترغيب والترهيب\" ٣/ ١٨٢ (٢٣١٩). ورواه البزار في مسنده \"البحر الزخار\" ٥/ ٤٠٢ (٢٠٣٣) وقال: وهذا الكلام لا نعلمه يروى عن عبد الله إلا من هذا الوجه بهذا الإسناد ولا نعلم رواه عن حميد إلا خلف بن خليفة.\nورواه الطبري في \"جامع البيان\" ٢/ ٥٩٣ من طريق محمد بن معاوية الأنماطي.\nورواه أبو يعلى الموصلي في \"مسنده\" ٨/ ٤٠٤ (٤٩٨٦) عن محرز بن عون.\nعن خلف به بنحوه.\nقال الهيثمي في \"مجمع الزوائد\" ٣/ ١١٣ - ١١٤: وفيه حميد بن عطاء الأعرج وهو ضعيف. .\nوقال ابن حجر في \"المطالب العالية\" ٤/ ٢٩٣ (٤٠٤٤): حميد ضعيف.\nوله شاهد من حديث أنس بن مالك - ﵁ -.\nرواه الإمام أحمد في \"المسند\" ٣/ ١٤٦ (١٢٤٨٢) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ١١٣ (٧١٥٩) والطبراني في \"المعجم الكبير\" ٢٢/ ٣٠٠ (٧٦٣). والحاكم في \"المستدرك\" وقال: صحيح على شرط مسلم. ٢/ ٢٤ وأبو نعيم في \"معرفة الصحابة\" ٥/ ٢٨٨٢ (٦٧٧٢) والبيهقي في \"شعب الإيمان\" ٣/ ٢٤٩ (٣٤٥١) كلهم من طريق حماد بن سلمة عن ثابت عنه به بنحوه. وليس فيه أنَّه تصدق بعد نزول الآية، وإنما اشترى نخلة بحائطه، وتصدق بها، وليس فيه ذكر الأبيات الشعرية، وإنما وردت في حديث أبي أمامة. الآتي تخريجه.\nقال الهيثمي في \"مجمع الزوائد\" ٩/ ٣٢٤: رواه أحمد والطبراني، ورجالهما رجال الصحيح. =","vol":"6","page":477},{"text":"[٥٧٠] وأخبرنا (١) أبو القاسم الحبيبي المفسر (٢)، قال: نا أبو بكر محمد (بن إبراهيم) (٣) بن إسحاق بن معبد (٤)، (قال: نا أبي) (٥)، قال: نا عبد الله بن حماد (٦) الآملي (٧)،\n_________\n= وله شاهد من مرسل زيد بن أسلم سيأتي تخريجه.\nوروى مسلم في كتاب الجنائز باب ركوب المصلي (٩٦٥) والإمام أحمد في \"مسنده\" ٥/ ٩٠، ٩٥ (٢٠٨٣٤)، (٢٠٨٩٤) من حديث جابر من سمرة قال: صلى رسول الله - ﷺ - على ابن الدحداح. قال: فقال رجل من القوم: إن النبي - ﷺ- قال: \"كم من عذق معلق -أو- مدلى في الجنّة لابن الدحداح\". وقال شعبه: \"لأبي الدحداح\".\n(١) في (أ): وحدثنا.\n(٢) من (ح).\nوهو: الحسن بن محمد بن حبيب أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٣) زيادة من (ش)، (ح)، (أ).\n(٤) محمد بن إبراهيم بن إسحاق بن معبد، لم أجده.\n(٥) زيادة من (ش)، (ح). وانظر \"الكفاية\" للحيري ١/ ٢٠٠.\nوهو: إبراهيم بن إسحاق بن معبد، لم أجده.\n(٦) كذا في (ش)، (ح) وهو الصواب. وفي (ز)، (أ): حامد.\n(٧) عبد الله بن حماد بن أيوب بن موسى أبو عبد الرحمن الآملي.\nذكره ابن حبان في \"الثقات\". وقال السمعاني: وكان من العلماء الثقات. وقال الذهبي: الحافظ، البارع، الثقة. وقد جزم أبو إسحاق الحبال، والحاكم، وأبو نصر الكلاباذي، والسمعاني بأن البخاري روى عنه. توفي سنة (٢٦٩ هـ)، وقيل: سنة (٢٧٣ هـ).\n\"الثقات\" لابن حبان ٨/ ٣٦٩، \"الأنساب\" للسمعاني ١/ ٦٧، \"سير أعلام النبلاء\" للذهبي ١٢/ ٦١١، \"تاريخ بغداد\" للخطيب ٩/ ٤٤٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٢٣، \"تقريب التهذيب\" لابن حجر (٣٢٨١).","vol":"6","page":478},{"text":"قال: نا مالك بن سلام البغدادي (١)، قال: نا الفضل بن (٢) عمار (٣)، عن فطر بن خليفة (٤)، عن أبي الطفيل عامر بن واثلة (٥)، عن أبي أمامة (٦).\n_________\n(١) مالك بن سلام البغدادي.\nقال الخطيب: في حديثه نكرة. ونقل الحافظ عن الخطيب أنَّه قال فيه: مجهول. \"تاريخ بغداد\" للخطيب ١٣/ ١٥٨، \"ميزان الاعتدال\" للذهبي ٣/ ٤٢٧، \"لسان الميزان\" لابن حجر ٥/ ٤، ٣/ ٢٣٤.\n(٢) في (أ): عن.\n(٣) الفضل بن عمار. لم أقف له على ترجمة.\n(٤) فِطْر بن خليفة القرشي المخزومي مولاهم أبو بكر الكوفي.\nقال الإمام أحمد، والعجلي، والنسائي: ثقة. وذكره ابن حبان في \"الثقات\". وقال النسائي في موضع آخر: ليس به بأس. وقال أبو حاتم: صالح كان يحيى بن سعيد يرضاه، ويحسن القول فيه وبحدث عنه. وقال ابن عدي: وأرجو أنَّه لا بأس به، وهو ممن يكتب حديثه. وقال الدارقطني: زائغ لم يحتج به البخاري. وقال ابن حجر: صدوق، رمي بالتشيع. توفي سنة (١٥٥ هـ) وبقال: (١٥٦ هـ).\n\"تاريخ أسماء الثقات\" لابن شاهين (ص ٣٨٥)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٩٠، \"الثقات\" لابن حبان ٥/ ٣٠٠، \"الكامل\" لابن عدي ٦/ ٣٠، \"تهذيب الكمال\" للمزي ٢٣/ ٣١٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٠٢، \"تقريب التهذيب\" لابن حجر (٥٤٤١).\n(٥) صحابي.\n(٦) [٥٧٠] الحكم على الإسناد:\nفي إسناده محمد بن إبراهيم وأبوه والفضل بن عمار لم أجدهم ومالك بن سلام في حديثه نكرة.\nالتخريج:\nرواه الحيري في \"الكفاية\" ١/ ٢٠٠ عن أبي القاسم الحبيبي به. =","vol":"6","page":479},{"text":"[٥٧١] وأخبرنا عبد الله بن حامد (١)، قال: أنا أحمد بن محمد بن يوسف (٢)، قال: نا عبيد الله بن يحيى (٣)، قال: نا يعقوب بن سفيان (٤)، قال: نا سلمة (٥)، قال: نا عبد الرزاق (٦)، قال: نا معمر (٧)، عن زيد بن أسلم (٨) رفعه -دخل حديث بعضهم في بعض- قالوا (٩): لما نزلت ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا﴾ الآية. قال أبو الدحداح: فداك أبي وأمي يا رسول الله، إن الله يستقرضنا وهو غني عن القرض؟ ! قال: \"نعم، يريد أن يدخلكم به (١٠) الجنّة\". قال: فإني إن أقرضت ربي ﷿ قرضًا (١١) تضمن لي به الجنَّة؟\n_________\n= ورواه الخطيب في \"تاريخ بغداد\" ١٣/ ١٥٨ والأصبهاني في \"الترغيب والترهيب\" ٣/ ١٨٣ (٢٣٢٥) كلاهما من طريق أبي نصر محمد بن حمدويه المروزي قال: حدثنا عبد الله بن حماد به.\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو العباس السقطي مختلف في عدالته.\n(٣) عبيد الله بن يحيى البزاز البغدادي، صدوق.\n(٤) يعقوب بن سفيان، الكبير الفارسي ثقة حافظ.\n(٥) سلمة بن شبيب الحجري، ثقة.\n(٦) عبد الرزاق بن همام، ثقة، حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٧) معمر بن راشد، ثقة. ثبت فاضل.\n(٨) زيد بن أسلم، ثقة. عالم وكان يرسل.\n(٩) في (ز): قال.\n(١٠) ساقطة من (أ).\n(١١) ساقطة من (أ).","vol":"6","page":480},{"text":"قال: \"نعم، من تصدق بصدقة فله مثلها في الجنَّة\".\nقال: وزوجتي أم الدحداح (١) معي؟\nقال: \"نعم\". قال: وصِبْيَتي الدحادحة (٢) معي؟\nقال: \"نعم\". قال: ناولني يدك.\nفناوله (رسول الله - ﷺ -) (٣) يده، فقال: إن لي حديقتين إحداهما بالسَّافِلة، والأخرى بالعَالية (٤)، والله لا أملك غيرهما، وجعلتهما (٥) قرضًا لله ﷿.\nفقال رسول الله - ﷺ -: \"اجعل إحداهما لله ﷿، والأخرى معيشة\n_________\n(١) أم الدحداح. زوجة أبي الدحداح لها ذكر في حديث أبي الدحداح، وصدقته. قال ابن حجر: وقع في حديث أخرجه أحمد من حديث جابر بن سمرة أن النبي -ﷺ- صلى على أم الدحداح، وفي الروايات الأخرى: صلى على أبي الدحداح، أو ابن الدحداح.\n\"أسد الغابة\" لابن الأثير ٦/ ٩٦، \"تجريد أسماء الصحابة\" للذهبي ٢/ ٣١٩، \"الإصابة\" لابن حجر ٨/ ٢٢٩.\nقلت: الَّذي وجدته في \"المسند\" للإمام أحمد ٥/ ٩٠، ٩٥ (٢٠٨٣٤)، (٢٠٨٩٤) صلى على ابن الدحداح. وقال حجاج: أبي الدحداح.\n(٢) في (ح)، (ز): الدحداحة. وفي (أ): الدحاحة.\n(٣) ساقطة من (أ)، وفي (ز): النبي ﵇.\n(٤) العالية اسم لكل ما كان من جهة الشمال من المدينة من قراها وعمائرها، وما كان دون ذلك من جهة تهامة فهي السافلة.\n\"معجم البلدان\" لياقوت ٤/ ٧١، \"معجم المعالم الجغرافية في السيرة النبوية\" (ص ١٥٣، ١٩٧).\n(٥) في (أ): قد جعلتها.","vol":"6","page":481},{"text":"لك ولعيالك\". قال: أشهدك (١) يا رسول الله أني (٢) جعلت خيرهما لله، وهو حائط فيه ستمائة نخلة. قال: \"إذًا (٣) يجزيك الله به الجنَّة\".\nقال (٤): فانطلق أبو الدحداح حتَّى أتى أم الدحداح، وهي مع صبيانها في الحديقة، تدور تحت النخل فأنشأ يقول:\nهداك ربي سبل الرشاد ... إلى سبيل الخير والسدادِ\nبيني من الحائط بالسواد (٥) ... فقد مضى قرضًا إلى التنادِ (٦)\nأقرضته الله (٧) على اعتماد ... بالطوع لا مَن ولا ارتدادِ (٨)\nإلا رجاء (٩) الضعف (١٠) في المعاد ... فارتحلي (١١) بالنفس والأولادِ\n_________\n(١) في (ح)، (ز): فأشهدك.\n(٢) في (أ): قد.\n(٣) ساقطة من (ش).\n(٤) ساقطة من (ش).\n(٥) في (ش)، (ح): لي بالواد. وفي (أ): بالوداد.\n(٦) في (أ): العباد.\n(٧) في (أ): لله.\n(٨) في (أ): إنكاد.\n(٩) عليها طمس في (س).\n(١٠) في (ش)، (ح)، (ز): التضعيف. وفي (أ): الصعب.\n(١١) في (أ): فإن تجلى.","vol":"6","page":482},{"text":"والبر لا شك فخير زاد (١) ... قدمه المرء إلى المعادِ\nقالت أم الدحداح: ربح بيعك بارك الله لك (٢) فيما اشتريت، (وأجابته أم الدحداح) (٣) وأنشأت (٤) تقول (٥):\n(بشرك الله بخير وفرح) (٦) ... مثلك أدى (٧) ما لديه ونصح\nإن لك الحظ إذا الحظ (٨) وضح ... قد متع الله عيالي ومنح (٩)\nبالعجوة السوداء والزهو البلح ... والعبد يسعى وله ما قد كدح\nطول الليالي وعليه ما اجترح\nثم أقبلت أم الدحداح على صبيانها تخرج ما في أفواههم، وتنفض\n_________\n(١) في (ش): الزاد.\n(٢) ساقطة من (ح).\n(٣) ساقطة من (ح).\n(٤) في (أ): وأنشدت.\n(٥) في (ش)، (ح): فأنشأ أبو الدحداح يقول.\n(٦) ساقطة من (ش)، (ح).\n(٧) في (ش)، (ح): أجدى.\n(٨) في (س): الحض.\n(٩) في (أ): ومنع.","vol":"6","page":483},{"text":"ما في أكمامهم حتَّى أفضت إلى الحائط الآخر. فقال رسول الله (١) -ﷺ-: \"كم (٢) (من) (٣) عذق رَدَاح (٤)، ودار فَيَّاح في الجنّة لأبي الدحداح\" (٥).\n\n<span data-type=\"title\" id=toc-618>٢٤٦ </span>- (قوله ﷿) (٦) ﴿أَلَمْ تَرَ إِلَى الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ﴾ (٧).\n_________\n(١) في (ش)، (ح): النبي.\n(٢) ساقطة من (أ).\n(٣) ساقطة من (س).\n(٤) في (ش): ورداج.\nالرداح: الضخم الثقيل. \"لسان العرب\" لابن منظور ٥/ ١٨٣ (ردح).\n(٥) [٥٧١] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل، وأحمد بن محمد بن يوسف مختلف في عدالته، وهو مرسل، وقد روي من طرق صحيحة عن عبد الرزاق.\nالتخريج:\nهو في \"تفسير القرآن\" ١/ ٩٨ ورواه الطبري في \"جامع البيان\" ٢/ ٥٩٣ عن الحسن بن يحيى عن عبد الرزاق به.\nوهذا إسناده ضعيف لإرسأله لكنه يتقوى بحديث ابن مسعود وأبي أمامة السابقين. ورواه الطبراني في \"المعجم الأوسط\" ٢/ ٢٤٣ (١٨٦٦) وابن مردويه في \"تفسيره\" كما عزاه له ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤١٧ كلاهما من طريق إسماعيل بن قيس عن عبد الرحمن بن زيد بن أسلم عن أبيه عن جده عن عمر به بنحوه.\nقال الهيثمي في \"مجمع الزوائد\" ٣/ ١١٣: رواه الطبراني في \"الأوسط\" وفيه إسماعيل بن قيس وهو ضعيف.\nقلت: وعبد الرحمن بن زيد المفسر، ضعيف.\n(٦) ساقطة من (ش).\n(٧) بعدها في (ز) الآية.","vol":"6","page":484},{"text":"والملأ من القوم وجوههم وأشرافهم (١). وأصل الملأ: الجماعة من الناس، ولا واحد له من لفظه كالإبل، والخيل، والجيش، والقوم، والرهط (٢)، وجمعه أمْلاء. قال الشاعر:\nسط الأمْلاءَ وافتتح الدعاءَ ... لعل الله يكشف ذا البلاءَ (٣)\n﴿مِنْ بَعْدِ مُوسَى﴾ أي من بعد موت موسى. ﴿إِذْ قَالُوا لِنَبِيٍّ لَهُمُ﴾ اختلفوا (٤) في ذلك النبي من هو؟ فقال قتادة (٥): هو يوشع (٦) بن نون بن أفرائيم بن يوسف بن يعقوب ابن إسحاق بن إبراهيم ﵈ (٧). وقال السدي: اسمه شمعون، وإنما سمي شمعون؛ لأن أمه دعت (٨) الله تعالى أن يرزقها غلامًا، فاستجاب الله دعاءها (٩)،\n_________\n(١) \"تفسير غريب القرآن\" لابن قتيبة (ص ٩٢)، \"جامع البيان\" للطبري ٢/ ٥٩٥، \"معاني القرآن\" للزجاج ١/ ٣٢٥.\n(٢) في (ح): والرهط والقوم.\n(٣) لم أهتد لقائله وهو في \"لطائف الأنوار الربانية\" لأبي الثناء الأصبهاني ٤/ ٢٠٢٩.\n(٤) في (ح): واختلفوا.\n(٥) في (أ): قوم.\n(٦) في (ش): يشع.\n(٧) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٧ والطبري في \"جامع البيان\" ٢/ ٥٩٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٣ (٢٤٤٢).\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤١٩: وهذا القول بعيد؛ لأن هذا كان بعد موسى بدهر طويل، وكان ذلك في زمان داود ﵇ كما هو مصرح به في القصة. وانظر \"المحرر الوجيز\" ١/ ٣٣٠.\n(٨) بعدها في (ز): إلى.\n(٩) في (ح): فاستجاب دعاءها. وفي (ز): فاستجاب لها.","vol":"6","page":485},{"text":"فولدت (غلامًا؛ فسمته شمعون (١)، تقول: سمع الله دعائي) (٢). والسين تصير شينًا بلغة العبرانية وهو شمعون بن صفية (٣) بن علقمة ابن أبي ياسف بن قارون بن يصهر بن فاهث بن لاوي بن يعقوب.\nوقال سائر المفسرين: هو أشمويل (٤) وهو بالعربية (٥) إسماعيل بن يالي بن علقمة بن حام (٦) (بن البهر) (٧) (بن يهرصوف) (٨) بن علقمة بن ماجب بن عموصا بن عزريا (٩). قال مقاتل: هو من نسل هارون ﵇ (١٠).\n_________\n(١) ساقطة من (ش).\n(٢) ما بين القوسين عليه طمس في (س).\nرواه الطبري في \"جامع البيان\" ٢/ ٥٩٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٣ (٢٤٤٦).\n(٣) في (أ): عقبة.\n(٤) كذا في جميع النسخ في جميع المواضع، وكذا ورد في كتب التفسير. وفي (س): أشموئيل.\n(٥) في (ش): بالعبرية. وفي (أ): بالعبرانية.\n(٦) في (أ): رحام.\n(٧) ساقطة من (ش).\n(٨) ما بين القوسين عليه طمس في (س)، وهي من (ش)، (ز). وفي (ح) بن يهيصوف، وفي (أ): بن نهرص.\n(٩) وهو: قول وهب بن منبه وابن إسحاق وغيرهما.\nانظر: \"جامع البيان\" للطبري ٢/ ٥٩٥، \"عرائس المجالس\" للمصنف (ص ٢٦٥) \"زاد المسير\" لابن الجوزي ١/ ٢٩٢.\n(١٠) \"تفسيره\" ١/ ١٢٧.","vol":"6","page":486},{"text":"وقال (١) مجاهد: أشمويل بن هلقانا (٢)، لم ينسبه أكثر من ذلك.\nوقال وهب وابن إسحاق والسدي والكلبي وغيرهم: كان سبب مسألتهم إياه ذلك أنَّه لما مات موسى ﵇ خلَّف بعده في بني إسرائيل يوشع (٣) يقيم فيهم التوراة، وأمْرَ الله تعالى، حتَّى قبضه الله (٤)، (ثم خلف فيهم كالب (٥) يقيم فيهم التوراة، وأمر الله، حتَّى قبضه الله) (٦)، ثم خلف فيهم (٧) حزقيل كذلك، ثم إن الله تعالى قبض (٨) حزقيل. وعظمت في بني إسرائيل الأحداث، ونسوا عهد الله ﷿ حتَّى عبدوا الأوثان. فبعث الله ﷿ إليهم إلياس نبيًّا، فجعل (٩) يدعوهم إلى الله. وإنما كانت الأنبياء من بني إسرائيل بعد (١٠) موسى ﵇ يبعثون إليهم بتجديد ما نسوا من التوراة، ثم\n_________\n(١) في (أ): قال.\n(٢) كذا في جميع النسخ، وهو الصواب، كما في \"عرائس المجالس\". وفي (س): هلقانان. رواه الطبري في \"جامع البيان\" ٢/ ٥٩٦ دون قوله: بن هلقانا. وذكره المصنف في \"عرائس المجالس\" (ص ٢٦٥).\n(٣) في (أ) زيادة: بن نون.\n(٤) في (أ): سبحانه.\n(٥) في (ز) زيادة: بن يوقنا.\n(٦) ما بين القوسين ساقط من (ح).\n(٧) في (أ) زيادة: بعد كالب.\n(٨) في (أ): كذلك حتَّى قبض الله.\n(٩) ساقطة من (ش).\n(١٠) عليها طمس في (س)، وهي من (ش)، (ز)، (أ). وفي (ح): من بعد.","vol":"6","page":487},{"text":"خَلَف (١) بعد إلياس إليسع، وكان فيهم ما شاء الله أن يكون (٢)، ثم قبضه الله ﷿ إليه.\nوخلفت فيهم الخلوف، وعظمت (٣) فيهم الأحداث (٤)، وظهر لهم عدو يقال له: البيشانا (٥)، وهم قوم جالوت، كانوا (٦) يسكنون ساحل بحر (٧) الروم بين مصر وفلسطين، وهم العمالقة، فظهروا علي بني إسرائيل، وغلبوهم على كثير من أرضهم، وسبوا كثيرًا من ذراريهم، وأسروا من أبناء ملوكهم أربعين وأربعمائة غلام، وضربوا عليهم الجزية، وأخذوا توراتهم، (ولقي بنو إسرائيل منهم بلاء) (٨)، وشدة، ولم يكن لهم نبي يدبر أمرهم، وكانوا يسألون الله ﷿ أن يبعث لهم (٩) نبيًّا (١٠) يقاتلون معه (١١).\n_________\n(١) في (أ) زيادة: من.\n(٢) ساقطة من (أ).\n(٣) في (أ): ثم قبضه الله تعالى، ثم خلفت فيه، وعظمت.\n(٤) في (ش)، (ح): الخطايا. وفي (أ) زيادة: والخطايا.\n(٥) في (ش)، (ح)، (أ): البلشاثا. وفي (ز): البلشانا.\n(٦) في (أ): وكانوا.\n(٧) ساقطة من (أ).\n(٨) عليها طمس في (س).\n(٩) في (ز): إليهم.\n(١٠) في (أ): ملكًا.\n(١١) في (ح): معهم.","vol":"6","page":488},{"text":"وكان سبط النبوة قد هلكوا، فلم يبق (١) منهم إلا امرأة (٢) حبلى؛ فأخذوها، فحبسوها في بيت رهبةَ أن تلد جارية، فتبدله (٣) بغلام لما ترى من رغبة بني إسرائيل في ولدها، فجعلت المرأة تدعو الله ﷿ أن يرزقها غلامًا، فولدت غلامًا، فسمته أشمويل، تقول: سمع الله دعائي (٤).\nفكبر الغلام فأسلمته يتعلم (٥) التوراة في بيت (٦) المقدس، وكفله شيخ (٧) من علمائهم، وتبناه (٨)، فلما بلغ الغلام أن يبعثه الله ﷿ نبيًّا أتاه جبريل ﵇ والغلام نائم إلى جنب الشيخ وكان لا يأمن (٩) عليه أحدًا فدعاه (١٠) بلحن (١١) الشيح: يا أشمويل، فقام الغلام فزعًا إلى الشيخ فقال: يا أبتاه دعوتني (١٢)؟ ! فكره الشيخ أن\n_________\n(١) في (ح): يكن.\n(٢) في (أ): زيادة: حامل.\n(٣) في (ز)، (أ): فتبدلها. وكتب في هامش (ز): فتبدله.\n(٤) في (ش): تقول: ﷿ سمع دعائي، وفي (ح): تقول: الله يسمع دعائي.\n(٥) في (ح): لتعليم. وفي (أ): إلى المعلم فتعلم.\n(٦) في (ح): البيت.\n(٧) في (أ) زيادة: كبير.\n(٨) ساقطة من (ش).\n(٩) في (ح): يأتمن.\n(١٠) في (أ) زيادة: بصوت.\n(١١) في (ح): بلحم.\n(١٢) في (أ): أدعوتني.","vol":"6","page":489},{"text":"يقول: لا (١)؛ فيفزع الغلام، فقال: يا بني ارجع، فنم (٢)، فرجع الغلام، فنام، ثم دعاه (٣) الثانية، فقام الغلام أيضًا إليه (٤)، فقال: دعوتني (٥)؟ ! قال: ارجع فنم، فإن دعوتك الثالثة، فلا تجبني (٦). فلما كان (٧) الثالثة ظهر له جبريل ﵇ فقال له: اذهب إلى قومك، فبلغهم رسالة ربك، فإن الله ﷿ قد بعثك فيهم نبيًّا، فلما أتاهم كذبوه. وقالوا: استعجلت بالنبوة، ولم ينبأ لك (٨)، وقالوا: إن كنت صادقًا، فابعث لنا ملكًا نقاتل (٩) في سبيل الله آية من (١٠) نبوتك، وإنما كان قوام أمر (١١) بني إسرائيل بالاجتماع على الملوك، وطاعة الملوك أنبياءهم (١٢)، وكان الملك هو الَّذي يسير بالجموع (١٣)،\n_________\n(١) ساقطة من (ش).\n(٢) ساقطة من (أ).\n(٣) في (أ): فدعا. وثم ليس فيها.\n(٤) في (ش)، (ح): فأتاه الغلام أيضًا. وفي (أ): فقال الغلام أيضًا.\n(٥) في (أ): أدعوتني.\n(٦) في (ش): تجيبنى.\n(٧) في (ش)، (ح)، (أ): كانت.\n(٨) في (ش)، (ح): يأن لك. والكلمة غير واضحة في (ز) وكتب فوقها: ينبأ لك.\nوفي (أ): ولم تنلك.\n(٩) في (س): يقاتل.\n(١٠) كتب فوقها في (ز): على.\n(١١) ساقطة من (ز).\n(١٢) في (أ): لأنبيائهم.\n(١٣) في (أ) بالجميع.","vol":"6","page":490},{"text":"والنبي يقيم له أمره، ويشير عليه (١)، ويرشده، ويأتيه بالخبر (٢) من ربه.\nوقال وهب: بعث الله تعالى أشمويل نبيًّا، فلبثوا أربعين سنة بأحسن حال، ثم كان من أمر جالوت والعمالقة ما كان (٣).\nفقالوا لأشمويل (٤) ﴿ابْعَثْ لَنَا مَلِكًا نُقَاتِلْ فِي سَبِيلِ اللَّهِ﴾ وقرأ أبو عبد الرحمن السلمي: (يقاتل) بالياء (٥) جعل الفعل للملك. وهو جزم على جواب الأمر. فلما قالوا له ذلك ﴿قَالَ هَلْ عَسَيْتُمْ﴾ استفهام\n_________\n(١) ساقطة من (أ).\n(٢) عليها طمس في (س)، وهي من بقية النسخ. وفي (ح) زيادة: من السماء.\n(٣) قول وهب رواه الطبري في \"جامع البيان\" ٢/ ٥٩٦ - ٥٩٧، وذكره المصنف في \"عرائس المجالس\" (ص ٢٦٥) والماوردي في \"النكت والعيون\" ١/ ٣١٤.\nوقول ابن إسحاق رواه الطبري في \"تاريخ الرسل والملوك\" ١/ ٤٦١.\nوقول السدي رواه الطبري في \"جامع البيان\" ٢/ ٥٩٦ - ٥٩٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٣ (٢٤٤٦) (٢٤٤٧) مختصرًا. وذكره عنه الحيري في \"الكفاية\" ١/ ٢٠٤ والبغوي في \"معالم التنزيل\" ١/ ٢٩٦ والماوردي في \"النكت والعيون\" ١/ ٣١٤.\nورواه الطبري في \"تاريخ الرسل والملوك\" ١/ ٤٦٧ من طريق السدي عن أبي مالك وعن أبي صالح عن ابن عباس، وعن مرة، عن ابن مسعود فذكره بمثله. وقول الكلبي ذكره الماوردي في \"النكت والعيون\" رسالة دكتوراه ٢/ ٧٢٣ والبغوي في \"معالم التنزيل\" ١/ ٢٩٦.\n(٤) في (ز): لشمويل.\n(٥) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٢) والكرماني في \"شواذ القراءة\" (٤١ ب). وذكرها دون نسبة الزجاج في \"معاني القرآن\" ١/ ٣٢٦ والنحاس في \"إعراب القرآن\" ١/ ٣٢٥ والعكبري في \"إعراب القراءات الشواذ\" ١/ ٢٥٩.","vol":"6","page":491},{"text":"شك يقول (١): لعلكم. وقرأ نافع، وطلحة، والحسن (٢) (عَسِيتم) بكسر السين كل (٣) القرآن (٤) وهي لغة.\nوقرأ الباقون بالفتح، وهي اللغة الفصيحة (٥). قال أبو عبيد: لو جاز: (عَسِيتم) لقرئ: (عَسِيَ ربكم) (٦).\n﴿إِنْ كُتِبَ﴾ فرض (٧) ﴿عَلَيْكُمُ الْقِتَالُ﴾ مع ذلك الملك ﴿أَلَّا تُقَاتِلُوا﴾ (٨) أن لا تفوا (٩) بما تقولون، ولا تقاتلون (١٠) معه.\n_________\n(١) في (أ): كقوله.\n(٢) في (ش)، (ح): والحسن وطلحة.\n(٣) بعدها في (أ): في.\n(٤) \"السبعة\" لابن مجاهد (ص ١٨٦)، \"الحجة\" لابن زنجلة (ص ١٣٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٠.\nوعزاها للحسن: النحاس في \"إعراب القرآن\" ١/ ٣٢٥ وأبو القاسم الهذلي في \"الكامل في القراءات الخمسين\" (١٧٠ ب).\nوعزاها لطلحة: النحاس في \"إعراب القرآن\" ١/ ٣٢٥ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٤٤.\n(٥) \"معاني القرآن\" للزجاج ١/ ٣٢٦، \"علل القراءات\" للأزهري ١/ ٨٧، \"بحر العلوم\" لأبي الليث السمرقندي ١/ ٢١٧.\n(٦) ذكره ابن زنجلة في \"حجة القراءات\" (ص ١٤٠) وأبو حيان في \"البحر المحيط\" ٢/ ٢٦٤ وذكره دون عزو لأحد النحاس في \"إعراب القرآن\" ١/ ٣٢٥.\n(٧) ساقطة من (ح).\n(٨) ساقطة من (أ).\n(٩) في (ح): أي: أن لا تفوا. وفي (ز): أي: لا تقوموا.\n(١٠) وفي (ز)، (أ): ولا تقاتلوا.","vol":"6","page":492},{"text":"﴿قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ﴾. إن قيل ما (١) وجه دخول (٢) (أن) في هذا الموضع، والعرب لا تقول: ما لك أن لا تفعل كذا (٣)، وإنما يقال (٤) مالك لا تفعل؟ قيل: دخول (أن) وحذفها لغتان صحيحتان، فصيحتان (٥)، فأما إثبات (أن) فقوله تعالى: ﴿مَا لَكَ أَلَّا تَكُونَ مَعَ السَّاجِدِينَ﴾ (٦)، وأما حذفها فقوله: ﴿وَمَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ﴾ (٧). قال الكسائي: معناه (٨): وما لنا في (٩) أن لا نقاتل (في سبيل الله) (١٠)، فحذف في (١١). وقال الفراء: ما يمنعنا عن ذلك،\n_________\n(١) في (أ): فإن قيل فما.\n(٢) في (ش): الدخول.\n(٣) ساقطة من (ش)، (ح).\n(٤) في (ح): تقول. وفي (أ): يقولون.\n(٥) \"جامع البيان\" للطبري ٢/ ٥٩٩.\n(٦) الحجر: ٣٢.\n(٧) الحديد: ٨.\n(٨) ساقطة من (ح).\n(٩) ساقطة من (ح).\n(١٠) ساقطة من (ش).\n(١١) في (ح) زيادة: أن.\nذكره الفراء في \"معاني القرآن\" ١/ ١٦٥. وذكره دون عزو لأحد الزجاج في \"معاني القرآن\" ١/ ٣٢٧ والطبري في \"جامع البيان\" ٢/ ٥٩٩.\nوقال الزجاج في \"معاني القرآن\" ١/ ٣٢٧: والقول الصحيح عندي أنَّ (أن) لا تلغى هاهنا، وأن المعنى: وأي شيء لنا في أن لا نقاتل في سبيل الله، أي: أي شيء لنا في ترك القتال.\nوقال النحاس في \"إعراب القرآن\" ١/ ٣٢٥: وهذا أجودها.","vol":"6","page":493},{"text":"كقوله تعالى: ﴿مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ﴾ (١). وقال الأخفش: (أن) هاهنا زائدة معناه: ما لنا لا نقاتل (في سبيل الله) (٢). وقال بعضهم: معناه (٣) ما لنا وأن (٤) لا نقاتل (في سبيل الله) (٥)، فحذف الواو، حكاه محمد ابن جرير (٦).\n﴿وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا﴾ وقرأ عبيد بن عمير: (وقد أخرَجَنا) (٧) بفتح الهمزة، والجيم (٨) يعني: العدو (٩). ومعنى الكلام.\n_________\n(١) الأعراف: ١٢. وانظر \"معاني القرآن\" للفراء ١/ ١٦٣.\n(٢) ساقطة من (ش)، (ح).\n\"معاني القرآن\" للأخفش ١/ ٣٧٧، وقد تعقبه الزجاج في \"معاني القرآن\" ١/ ٣٢٧ والطبري في \"جامع البيان\" ٢/ ٥٩٩ - ٦٠٠.\n(٣) ساقطة من (أ).\n(٤) في هامش (س): ما لنا ولأن.\n(٥) ساقطة من (ش)، (ح).\n(٦) \"جامع البيان\" ٢/ ٦٠٠.\nوقال أبو حيان في \"البحر المحيط\" ٢/ ٢٦٥: وهذا ومذهب أبي الحسن أي: الأخفش ليسا بشيء؛ لأن الزيادة، والحذف على خلاف (س)، ولا نذهب إليهما إلا لضرورة، ولا ضرورة تدعو هنا إلى ذلك مع صحة المعنى في عدم الزيادة والحذف.\n(٧) ساقطة من (أ).\n(٨) ساقطة من (ش).\n(٩) عزاها له أبو حيان في \"البحر المحيط\" ٢/ ٢٦٥ وفي \"الدر المصون\" ٢/ ٥١٨ عمرو بن عبيد، وذكزها دون نسبة العكبري في \"إعراب القراءات الشواذ\" ١/ ٢٦٠.","vol":"6","page":494},{"text":"وقد أخرج من غلب عليهم من ديارهم وأبنائهم، ظاهر الكلام العموم، وباطنه الخصوص، لأن الذين قالوا لنبيهم: ابعث لنا ملكًا نقاتل في سبيل الله كانوا في ديارهم وأوطانهم (١)، وإنما كان (٢) أُخرج من داره من أسر وقهر منهم (٣).\nومعنى الآية أنهم قالوا (٤) مجيبين لنبيهم: إنا (٥) إنما كنا نزهد في الجهاد (٦) إذ كنا ممنوعين في (٧) بلادنا لا يطؤها (٨)، ولا يظهر علينا عدونا (٩)، فأما إذا (١٠) بلغ ذلك منا، فلا بد من الجهاد، فنطيع ربنا في الغزو، ونمنع نساءنا وأولادنا.\nقال الله ﷿ ﴿فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا﴾ (١١) أعرضوا عن الجهاد، وضيعوا أمر الله ﷿. وفي الكلام حذف معناه: فبعث الله\n_________\n(١) في (أ): أوطانهم وديارهم.\n(٢) ساقطة من (أ).\n(٣) \"جامع البيان\" للطبري ٥/ ٣٠٥.\n(٤) في (أ): كانوا.\n(٥) ساقطة من (أ).\n(٦) في (أ): القتال.\n(٧) في (ز): من.\n(٨) في (ح) زيادة: غيرها.\n(٩) في (ش): عدو. وفي (أ): عليها العدو.\n(١٠) كذا في (ش)، (ح). وفي (س) و(ز): إذ. وفي (أ): فلما إذا.\n(١١) ساقطة من (ش)، (ح)، (ز).","vol":"6","page":495},{"text":"لهم (١) ملكًا، وكتب عليهم القتال، ﴿فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِنْهُمْ﴾ (٢) وهم الذين عبروا النهر (٣)، وسنذكرهم في موضعهم (٤) إن شاء الله ﴿وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-619>٢٤٧ </span>- (قوله ﷿) (٥) ﴿وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا﴾ (٦).\nوكان السبب فيه على ما ذكره المفسرون: أن أشمويل ﵇ سأل الله تعالى أن يبعث لهم مَلِكًا، فأُتي بعصا، وقرن (٧) فيه دهن القدس، وقيل له: إن صاحبكم الَّذي يكون (٨) ملكًا، يكون (٩) طوله طول هذِه العصا، وقيل له: انظر إلى (١٠) القرن الَّذي فيه الدهن، فإذا دخل عليك رجل، فنشّ الدُّهن الَّذي في القرن، فهو ملك بني (١١)\n_________\n(١) ساقطة من (أ).\n(٢) ساقطة من (ح).\n(٣) في (أ) زيادة: مع طالوت.\n(٤) في (ح)، (أ): موضعه.\n(٥) ساقطة من (ح)، (أ).\n(٦) في (ش)، (ح) زيادة: الآية.\n(٧) القَرَن بالتحريك: الجعبة من جلود تكون مشقوقة، ثم تخرز، وقيل: هي الجعبة ما كانت. \"لسان العرب\" لابن منظور ١١/ ١٤١ (قرن). وقال الشيخ محمود شاكر: وكأنه أراد هنا القنينة التي يكون فيها الدهن والطيب، وكأنهم كانوا يتخذونها من قرون البقر، وغيرها. حاشية \"جامع البيان\" للطبري ٥/ ٣٠٧.\n(٨) ساقطة من (ش).\n(٩) ساقطة من (أ).\n(١٠) ساقطة من (ش)، (ح).\n(١١) ساقطة من (ش).","vol":"6","page":496},{"text":"إسرائيل، فادْهُن به رأسه، وملكه (علي بني إسرائيل) (١). فقاسوا أنفسهم بالعصا، فلم يكونوا مثلها.\nوكان طالوت، واسمه بالسريانية: شارك، وبالعبرانية شاول بن قيس بن أيبال بن ضرار (بن يخرب) (٢) بن أفيح (٣) بن آيس (٤) بن بنيامين (بن يعقوب) (٥) بن إسحاق بن إبراهيم رجلًا دباغًا يعمل الأدم، قاله (٦) وهب (٧). وقال عكرمة والسدي: كان سقاءً يسقي (٨) على حمار له من النيل، فضل حماره (٩)، فخرج في طلبه (١٠).\n_________\n(١) في (ش)، (ح): عليهم.\n(٢) ساقطة من (أ).\n(٣) في (ح): أصح.\n(٤) في (ش) آشر. وفي (ح): آيش. وفي (أ): أنس.\n(٥) ساقطة من (ش).\n(٦) في (ش): قال.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٦٠١ - ٦٠٢ من طريق ابن إسحاق قال: حدثني بعض أهل العلم عن وهب بن منبه.\n(٨) ساقطة من (أ).\n(٩) في (ح): الحمار.\n(١٠) قول عكرمه رواه الطبري في \"جامع البيان\" ٢/ ٦٠٣ وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٦٠ لعبد بن حميد.\nوذكره المصنف في \"عرائس المجالس\" (ص ٢٦٥).\nوقول السدي رواه الطبري في \"جامع البيان\" ٢/ ٦٠٢ - ٦٠٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٦ (٢٤٦١) وذكره المصنف في \"عرائس المجالس\" (ص ٢٦٥) والحيري في \"الكفاية\" ١/ ٢٠٥.","vol":"6","page":497},{"text":"وقيل: كان خَرْبَنْدجًا (١). وقال وهب: بل (٢) ضلّت حُمُر لأبي طالوت، (فأرسله وغلامًا له يطلبانها، فمرا (٣) ببيت أشمويل، فقال الغلام لطالوت) (٤): لو دخلنا على هذا النبي، فسألناه (٥) عن أمر الحمر؛ ليرشدنا، ويدعو لنا فيه (٦) بخير. فقال له (٧) طالوت: نعم. فدخلا عليه، فبينا (٨) هما عنده يذكران أمر (٩) الحمر؛ إذ نش الدهن الَّذي في القرن، فقام أشمويل، وقاس طالوت بالعصا، فكان على طولها (١٠)، فقال لطالوت: قرِّب رأسك، فقربه فدهنه بدهن القدس.\n_________\n= وروى مثله الطبري في \"تاريخ الرسل والملوك\" ١/ ٤٦٨ من طريق السدي عن أبي مالك وعن أبي صالح عن ابن عباس، وعن مرة عن ابن مسعود به.\n(١) في هامش (س): في نسخة: خربنديًا. وفي (أ) زيادة: يعني خربنده بالفارسية.\nخَرْبَنده: حارس الحمار، مؤجر الحمار، جمعها خربندكان. \"المعجم الذهبي\" فارسي عربي (ص ٢٣٥).\nوانظر \"معالم التنزيل\" للبغوي ١/ ٢٩٧ و\"غرائب التفسير وعجائب التأويل\" للكرماني ١/ ٢٢٢ وقال: ذكره ابن حبيب. قلت: لعله يريد: الحسن بن محمد أبو القاسم الحبيبي المفسر شيخ المصنف.\n(٢) ساقطة من (ح)، (أ).\n(٣) في (أ): فمر.\n(٤) ما بين القوسين ساقطة من (ش).\n(٥) في (ش): فسألنا.\n(٦) في (ش)، (ح): فيها.\n(٧) ساقطة من (ش)، (أ).\n(٨) في (ح)، (ز)، (أ): فبينما.\n(٩) في (ش)، (ح): يذكران له شأن. وفي (أ): يذكران له أمر.\n(١٠) في (ش): فكانت على طوله. وفي (ح)، (أ): فكان على طوله.","vol":"6","page":498},{"text":"ثم قال له (١): أنت ملك بني إسرائيل الذي أمرني الله تعالى أن أُمَلِّكه عليهم. فقال طالوت: أنا! قال: نعم. قال (٢): أوما علمت أن سِبْطي (أدنى أسباط بني إسرائيل؟ ! قال: بلى. قال: أفما علمت أن بيتي) (٣) أدنى بيوت بني إسرائيل؟ ! قال (٤): بلى. قال: فبأية (٥) آية؟ قال: بآية أنك (ترجع (٦) وقد وجد أبوك حمره، فكان) (٧) كذلك.\nثم قال لبني إسرائيل: ﴿إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا﴾ (٨) قال مجاهد: أميرًا على الجيش (٩).\n﴿قَالُوا أَنَّى﴾ أي (١٠): من أين (١١) ﴿يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ\n_________\n(١) ساقطة من (ش)، (أ).\n(٢) في (أ): فقال.\n(٣) في (أ): أدنى أسباط بني إسرائيل وبيتي.\n(٤) في (ح): فقال.\n(٥) في (ش)، (أ): فبأي.\n(٦) في هامش (ز): إذا رجعت.\n(٧) في (أ): ترجع إلى أبيك، وقد وجد حمره، وكان.\n(٨) رواه الطبري في \"جامع البيان\" ٢/ ٦٠٢، وفي \"تاريخ الرسل والملوك\" ١/ ٤٧١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٣ (٢٤٤٣)، ٢/ ٤٦٦ (٢٤٦٢) مختصرًا كلاهما من طريق عبد الصمد بن معقل عن وهب به.\n(٩) هو في \"تفسيره\" ١/ ١١٣ ورواه الطبري في \"جامع البيان\" ٢/ ٦٠٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٤ (٢٤٥١).\n(١٠) ساقطة من (ش)، (ح)، (ز).\n(١١) ساقطة من (أ).","vol":"6","page":499},{"text":"بِالْمُلْكِ مِنْهُ﴾ (١). وإنما قالوا ذلك؛ لأنه كان في بني إسرائيل سبطان: سبط نبوة، وسبط مملكة، وكان سبط النبوة سبط لاوي بن يعقوب، ومنه موسى وهارون ﵉، وسبط المملكة سبط يهوذا بن يعقوب، ومنه كان داود وسليمان، ولم يكن طالوت من سبط النبوة، ولا من سبط المُلْك، إنما كان من سبط بنيامين بن يعقوب (٢). وكانوا عملوا ذنبًا عظيمًا، كانوا (٣) ينكحون النساء على ظهر الطريق نهارًا، فغضب الله ﷿ عليهم، ونزع النبوة، والملك (٤) منهم (٥).\nفلما قال لهم (٦) نبيهم ﴿إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا﴾ أنكروا؛ لأنه كان من ذلك السبط، فقالوا ﴿أَنَّى يَكُونُ لَهُ الْمُلْكُ\n_________\n(١) في (ش)، (ح) أولى ﴿بِالْمُلْكِ مِنْهُ﴾.\n(٢) روي نحوه عن ابن عباس من طريق عطية العوفي؛ رواه الطبري في \"جامع البيان\" ٢/ ٦٠٣ - ٦٠٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٥ (٢٤٥٦). وعن قتادة رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٧ والطبري في \"جامع البيان\" ٢/ ٦٠٣ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٥. وروي عن الضحاك والربيع رواه عنهما الطبري في \"جامع البيان\" ٢/ ٦٠٣.\n(٣) في (ش): فكانوا.\n(٤) في (ش)، (ح)، (أ): الملك والنبوة.\n(٥) في (أ): عنهم.\nانظر: \"عرائى المجالس\" للثعلبي (ص ٢٦٦)، وذكره الماوردي في \"النكت والعيون\" رسالة دكتوراه ٢/ ٧٢٤، وأبو حيان في \"البحر المحيط\" ٢/ ٢٦٦ عن ابن السائب وهو الكلبي.\n(٦) ساقطة من (ش).","vol":"6","page":500},{"text":"عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ﴾ ومع ذلك فهو (١) فقير ﴿وَلَمْ يُؤْتَ﴾ يعط (٢) ﴿سَعَةً مِنَ الْمَالِ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ﴾ اختاره ﴿عَلَيْكُمْ وَزَادَهُ بَسْطَةً﴾ فضيلة وسعة ﴿فِي الْعِلْمِ﴾ وذلك أنه كان أعلم بني إسرائيل في وقته، وذُكر أنه أتاه الوحي حين أوتي الملك. وقال الكلبي: وزاده بسطة في العلم بالحرب (٣) ﴿وَالْجِسْمِ﴾ يعني: بالطول، وكان يفوق الناس برأسه، ومنكبه (٤)، وإنما سمي طالوت لطوله. ولذلك (٥) كان كالعصا (٦) الذي قيس بها (٧)، ودليل هذا التأويل (٨) قوله تعالى ﴿وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً﴾ (٩) يعني: طول القامة. وقال ابن كيسان: بالجمال (١٠)،\n_________\n(١) في (ش)، (ح): هو. وفي (أ): ومع هذا هو.\n(٢) في (ح)، (أ): ولم يعط.\n(٣) ذكره الواحدي في \"الوسيط\" ١/ ٣٥٧ والبغوي في \"معالم التنزيل\" ١/ ٢٩٨ وروى مثله ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٦ (٤٤٥٩) من طريق ابن المبارك قال: أخبرني بعض أصحابنا عن وهب بن منبه.\nقال القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٤٧: وهذا تخصيص العموم من غير دليل.\n(٤) في (ش): ومنكبيه.\n(٥) في (أ): وكذلك.\n(٦) في (أ): العصا.\n(٧) في (ح)، (ز)، (أ): به.\n\"جامع البيان\" للطبري ٢/ ٦٠٥.\n(٨) ساقطة من (أ).\n(٩) الأعراف: ٦٩.\n(١٠) في (ز): في الجمال.","vol":"6","page":501},{"text":"وكان طالوت أجمل (١) بني إسرائيل، وأعلمهم (٢). ﴿وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ﴾ يعني: (٣) فلا تنكروا ملك طالوت مع كونه من غير أهل (٤) الملك، فإن الملك ليس بالوراثة إنما هو بيد الله يؤتيه (٥) من يشاء ﴿وَاللَّهُ وَاسِعٌ عَلِيمٌ﴾.\nقالوا (٦): فما آية ذلك؟ .\n\n<span data-type=\"title\" id=toc-620>٢٤٨ </span>- ﴿وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ﴾\nالآية (٧)، وكانت (٨) قصة التابوت وصفتها (٩) على ما ذكره أهل التفسير وأصحاب الأخبار: أن الله تعالى أنزل تابوتًا على آدم ﵇ فيه صور (١٠) الأنبياء من أولاده (١١) وفيه بيوت بعدد الأنبياء كلهم ﵈ (١٢).\n_________\n(١) في (ش)، (ح)، (ز): أجمل رجل في.\n(٢) ذكره المصنف في \"عرائس المجالس\" (ص ٢٦٦).\n(٣) ساقطة من (أ).\n(٤) في (ش)، (ز) وهامش (ح) زيادة: بيت.\n(٥) في (ح): يعطيه.\n(٦) في (ش)، (ح): فقالوا له. وفي (أ): وقالوا.\n(٧) من (ش)، (ح).\n(٨) في (ش): وكان.\n(٩) في (أ): وكانت قصته وصفته.\n(١٠) في (ح): صورة.\n(١١) في (أ): من ولد آدم ﵇.\n(١٢) \"الوسيط\" للواحدي ١/ ٣٥٨، \"تفسير القرآن\" للسمعاني ٢/ ٣٧٦، \"البحر المحيط\" لأبي حيان ٢/ ٢٧٠.","vol":"6","page":502},{"text":"وآخر البيوت بيت محمد - ﷺ - من ياقوتة حمراء، وإذا هو قائم يصلي، وعن يمينه الكهل المطيع، مكتوبٌ على جبينه: هذا أول من يتبعه من أمته (١) أبو بكر (٢) - ﵁ -، وعن يساره الفاروق مكتوب على جبينه: قرن (٣) من حديد، لا تأخذه في الله لومة لائم، ومن ورائه ذو النورين آخذ بحجزته، مكتوب على جبينه: بار من البررة، ومن بين يديه علي بن أبي طالب شاهر سيفه على عاتقه، مكتوب على جبينه: هذا أخوه وابن عمه، المؤيد بالنصر من عند الله، وحوله عمومته، والخلفاء، والنقباء، والكبكبة (٤) الخضراء، وهم أنصار الله وأنصار رسوله (٥)، نور حوافر (٦) دوابهم يوم القيامة مثل نور الشمس في دار الدنيا (٧).\nوكان التابوت نحوًا من ثلاثة أذرع في ذراعين (٨). وكان من عود\n_________\n(١) ساقطة من (ش).\n(٢) ساقطة من (ح).\n(٣) في (ح): قرنه.\n(٤) في (أ): الكتيبة.\n(٥) في (ش)، (أ): رسول الله - ﷺ -.\n(٦) في (ح): حواف.\n(٧) ذكره الثعلبي في \"عرائس المجالس\" (ص ٢٦٦) وأبو الثناء الأصبهاني في \"أنوار الحقائق الربانية\" ٤/ ٢٠٣٦ ولم أجده عند غيرهما، وفي إعراض أكثر المفسرين عن نقله، وعدم ذكره في تفاسيرهم دليل قوي على ضعفه ونكارته.\n(٨) وهو: قول وهب بن منبه رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١٠٠ والطبري في \"جامع البيان\" ٢/ ٦١٠ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٧ (٢٤٦٨) وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٦٢ لعبد بن حميد وابن المنذر.","vol":"6","page":503},{"text":"الشمشار (١) (الذي تتخذ) (٢) منه الأمشاط مموه بالذهب (٣). وكان عند آدم ﵇ إلى أن مات، ثم عند شيث، ثم توارثه (٤) أولاد آدم إلى أن بلغ إبراهيم ﵇، فلما مات كان عند إسماعيل؛ لأنه أكبر ولده، فلما مات إسماعيل (٥) كان عند ابنه (٦) قَيْدَار، فنازعه (٧) ولد إسحاق، وقالوا: إن النبوة قد صرفت عنكم، فليس لكم إلا هذا النور الواحد، فأعطنا التابوت. فكان قيدار يمتنع عليهم، ويقول: إنه وصية لأبي (٨)، ولا أعطيه أحدًا من العالمين.\nقال (٩): فذهب (١٠) ذات يوم يفتح ذلك (١١) التابوت، فعَسُرَ عليه\n_________\n(١) في (ح): شمشار. وفي (أ): الشمشاء.\n(٢) في (أ) التي يتخذ.\n(٣) ذكره السمرقندي في \"بحر العلوم\" ١/ ٢١٩ وعزاه للكلبي. وعزاه ابن الجوزي إلى ابن عباس. \"زاد المسير\" ١/ ٢٩٤ وقال أبو حيان في \"البحر المحيط\" ٢/ ٢٧٠: وقال ابن عباس وابن السائب ... فذكره وهو: قول مقاتل بن سليمان.\nانظر: \"تفسيره\" ١/ ١٢٩.\nوذكره الزجاج في \"معاني القرآن\" ١/ ٣٣٠ وقال: روي في التفسير.\n(٤) في (ش)، (ح): توارثها.\n(٥) ساقطة من (ح)، (أ).\n(٦) في (ز): ولده.\n(٧) في (ح): فتنازعه.\n(٨) في (ش)، (ح): أبي.\n(٩) ساقطة من (أ).\n(١٠) في هامش (ز) زيادة: قيدار.\n(١١) ساقطة من (أ).","vol":"6","page":504},{"text":"فتحه، فناداه مناد من السماء: مهلًا يا قيدار فليس لك إلى فتح هذا (١) التابوت سبيل، إنه وصية نبي، ولا (٢) يفتحه إلا نبي، فادفعه إلى ابن عمك يعقوب إسرائيل الله (٣).\nفحمل قيدار التابوت على عنقه، وخرج يريد أرض (٤) كنعان (٥)، وكان بها يعقوب ﵇ فلما قرب منه (٦) صَرَّ التابوت صرّةً سمعها يعقوب، فقال لبنيه: أقسم بالله لقد جاءكم قيدار بالتابوت، فقوموا (٧) نحوه. فقام يعقوب وأولاده جميعًا إليه، فلما نظر يعقوب إلى قيدار استعبر باكيًا، وقال: يا قيدار ما لي أراك (٨) متغيرًا، وقوتك ضعيفة؛ أرهقك عدو؛ أم أتيت معصية بعد أبيك إسماعيل؟ قال (٩): ما رهقني (١٠) عدو، ولا أتيت معصية (١١)،\n_________\n(١) ساقطة من (ح).\n(٢) في (ز): لا.\n(٣) ساقطة من (ح).\n(٤) ساقطة من (أ).\n(٥) هي من أرض الشام، وكان مقام يعقوب بأرض نابلس في قرية يقال لها سيلون. \"معجم البلدان\" ٤/ ٤٨٤.\n(٦) في (أ): منها.\n(٧) في (ش) زيادة: فقدموا.\n(٨) في (ش)، (ح): أرى لونك.\n(٩) في (ح): فقال.\n(١٠) في (أ): أرهقني.\n(١١) في (ز): ما أتيت معصية ولا رهقني عدو.","vol":"6","page":505},{"text":"ولكن نقل (١) من ظهري نور محمد - ﷺ -، فلذلك تغير لوني، وضعف ركني (٢). قال: أفي (٣) بنات إسحاق؟ قال: لا، في العربية الجرهمية (٤) وهي الغاضرة (٥).\nقال يعقوب: بَخٍ بَخٍ شرفًا لمحمد (٦) لم يكن الله ﷿ ليحويه (٧) إلا في العربيات الطاهرات، يا قيدار؛ وأنا مبشرك ببشارة. قال: وما هي؟ قال: اعلم أن الغاضرة قد ولدت لك (٨) البارحة غلامًا. قال قيدار: وما علمك يا بن عمي، وأنت بأرض الشام (٩) وهي بأرض الحرم. قال (١٠) يعقوب: علمت ذلك لأني رأيت أبواب السماء قد فتحت، ورأيت نورًا كالقمر الممدود بين السماء والأرض، ورأيت الملائكة ينزلون من السماء بالبركات والرحمة؛ فعلمت أن (١١) ذلك من أجل محمد - ﷺ -.\n_________\n(١) في (أ): ثقل.\n(٢) في (ح): فضعفت ركبتي.\n(٣) في (ش)، (ح): أفمن.\n(٤) جرهم: بطن من القحطانية، كانت منازلهم أولًا اليمن، ثم انتقلوا إلى الحجاز، فنزلوه، ثم نزلوا مكة واستوطنوها. \"معجم قبائل العرب\" لرضا كحالة ١/ ١٨٣.\n(٥) الغاضر والغضير: الناعم من كل شيء، ونبات غَضير، وغضر، وغاضر. وقال أبو عمرو: الغضير: الرطب الطري. \"لسان العرب\" لابن منظور ١٠/ ٨٠) (غضر).\n(٦) في (ح) زيادة: صلوات الله عليهم أجمعين.\n(٧) في (ش): ليخزنه، وفي (ح) و(ز): ليجريه.\n(٨) في (ح): ذلك.\n(٩) في (ش): الشامي.\n(١٠) في (أ): فقال.\n(١١) ساقطة من (ز).","vol":"6","page":506},{"text":"فسلم قيدار التابوت إلى يعقوب، ورجع إلى أهله، فوجدها قد ولدت غلامًا (١)، فسماه حملًا، وفيه نور محمد - ﷺ -.\nقالوا: وكان التابوت في (٢) بني إسرائيل إلى أن وصل إلى موسى ﵇ فكان موسى يضع فيه التوراة، ومتاعًا من متاعه، وكان عنده إلى أن مات، ثم توارثه (٣) أنبياء بني إسرائيل إلى وقت أشمويل، (فوصل إلى (٤) أشمويل وقد تكامل) (٥) أمر التابوت بما فيه (٦).\n(وكان فيه) (٧) ما ذكر (٨) الله ﷿ في كتابه ﴿فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ﴾ (٩).\n_________\n(١) ساقطة من (أ).\n(٢) في (ش): مع.\n(٣) في هامش (س)، (ش)، (ح)، (ز): تداولته. وكتب في هامش (ز): توارثه.\n(٤) ساقطة من (ح).\n(٥) في (ش): وتكامل. وما بين القوسين ساقطة من (ش).\n(٦) ذكره المصنف في \"عرائس المجالس\" (ص ٢٦٧) وأبو الثناء الأصبهاني في \"أنوار الحقائق الربانية\" ٤/ ٢٠٣٨.\nوقال ابن عطية في \"المحرر الوجيز\" ١/ ٣٣٣: وكثر الرواة في قصص التابوت، وصورة حمله بما لم أر لإثباته وجهًا للين إسناده.\nوقال الألوسي في\"روح المعاني\" ٢/ ١٦٩: ولم أر حديثًا صحيحًا مرفوعًا يعول عليه بفتح قفل هذا الصندوق.\n(٧) ساقطة من (ش).\n(٨) في (أ): ذكره.\n(٩) (فيه) ساقطة من (ح).","vol":"6","page":507},{"text":"واختلفوا في السكينة ما هي؟ فقال علي بن أبي طالب - ﵁ -: السكينة (١) ريح خَجُوج (٢) هفافة لها رأسان، ووجه كوجه الإنسان (٣). وقال مجاهد: لها رأس كرأس الهرة، وذنب كذنب الهرة، وجناحان (٤).\n_________\n(١) ساقطة من (ش).\n(٢) الخجوج: الريح الشديدة المَرِّ. \"لسان العرب\" لابن منظور ٤/ ٢٩ (خجج).\n(٣) روى عبد الرزاق في \"تفسير القرآن\" ١/ ١٠٠ والأزرقي في \"تاريخ مكة\" ١/ ٦٦ والطبري في \"جامع البيان\" ٢/ ٦١١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٨ (٢٤٧٤) والنحاس في \"معاني القرآن الكريم\" ١/ ٢٤٩ والحاكم في \"المستدرك\": ٢/ ٤٩٩ وقال: صحيح الإسناد. والبيهقي في \"دلائل النبوة\" ٤/ ١٦٧ وابن عبد البر في \"التمهيد\" ١٠/ ٣٣ وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٦٢ لأبي عبيد، وعبد بن حميد، وابن المنذر، وابن عساكر. كلهم من طريق أبي الأحوص عن علي بلفظ: السكينة لها وجه كوجه الإنسان، ثم هي ريح هفافة. هذا لفظ الطبري.\nورواه الأزرقي في \"تاريخ مكة\" ١/ ٦١ والطبري في \"جامع البيان\" ١/ ١٥١ - ١٥٢، ٢/ ٦١١ وفي \"تاريخ الرسل والملوك\" ١/ ٢٥١، والحاكم في \"المستدرك\" ٢/ ٣٢١ وقال: صحيح على شرط مسلم، والبيهقي في \"دلائل النبوة\" ٢/ ٥٥ كلهم من طريق خالد بن عرعرة عنه بلفظ: السكينة ريح خجوج، ولها رأسان. هذا لفظ الطبري وبعضهم يرويه مطولًا فيه ذكر بناء الكعبة.\nورواه الطبراني في \"المعجم الأوسط\" ٧/ ٨٩ (٦٩٤١) من طريق آخر عن خالد بن عرعرة عن علي مرفوعًا بنحوه. وقال الهيثمي في \"مجمع الزوائد\" ٦/ ٣٢١: فيه من لمن أعرفهم. ورواه الطبري في \"جامع البيان\" ٢/ ٦١١ من طريق أبي وائل وسلمة بن كهيل كلاهما عن علي بنحو لفظ حديث أبي الأحوص.\n(٤) في (أ): وذنب كذنبها وله جناحان. =","vol":"6","page":508},{"text":"وقال (١) ابن إسحاق عن وهب، عن بعض علماء بني إسرائيل: السكينة رأس هرة ميتة كانت إذا صرخت في التابوت بصراخ هر أيقنوا بالنصر وجاءهم الفتح (٢).\nوقال (٣) السدي (٤) عن أبي مالك (٥) عن ابن عباس (٦) (٧): هي طست من ذهب من الجنة كان يغسل فيها قلوب الأنبياء (٨).\n_________\n= وهو في \"تفسير مجاهد\" ١/ ١١٤ ورواه عبد الرزاق في \"تفسير القرآن\" ١/ ١٠١ والأزرقي في \"تاريخ مكة\" ١/ ٦٦١ والطبري في \"جامع البيان\" ٢/ ٦١١ - ٦١٢ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٩ (٢٤٧٦)، والبيهقي في \"دلائل النبوة\" ٤/ ١٦٨.\n(١) في (أ): روى.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٦١٢.\n(٣) في (أ): وروى.\n(٤) إسماعيل بن عبد الرحمن السدي الكبير صدوق يهم ورمي بالتشيع.\n(٥) أبو مالك غزوان الغفاري ثقة.\n(٦) صحابي.\n(٧) في (أ) زيادة: عن وهب.\n(٨) الحكم على الإسناد:\nالإسناد فيه السدي صدوق يهم.\nالتخريج:\nرواه سعيد بن منصور في \"السنن\" ٣/ ٩٤٣ (٤٢١) والطبري في \"جامع البيان\" ٢/ ٦١٢ كلاهما من طريق الحكم بن ظهير عن السدي به.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٥٦٢ لعبد بن حميد.\nوالحكم متروك.\nورواه سعيد بن منصور في \"السنن\" ٣/ ٩٤٢ (٤٢٠) والطبري في \"جامع البيان\" ٢/ ٦١٢ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٩ (٢٤٧٨) كلهم من =","vol":"6","page":509},{"text":"وقال (١) بكار بن عبد الله (٢)، عن وهب بن منبه (٣): روح من الله يتكلم، إذا اختلفوا في شيء أخبرهم (٤) ببيان ما يريدون (٥).\nوقال عطاء بن أبي رباح: هي (٦) ما يعرفون من الآيات فيسكنون إليها (٧). وقال قتادة والكلبي: فعيلة من السكون؛ أي طمأنينة من ربكم، وفي أي مكان كان التابوت اطمأنوا إليه (٨) وسكنوا (٩).\n_________\n= طرق عن السدي به من قوله.\n(١) في (أ): روى.\n(٢) بكار بن عبد الله بن وهب الصنعاني اليماني.\nقال الإمام أحمد، ويحيى بن معين: ثقة. وذكره ابن حبان في \"الثقات\" وقال: كان من الأبناء كان ينزل الجَنَد. وذكره ابن خلفون في \"الثقات\"، وقال: وثقه ابن نمير. \"العلل ومعرفة الرجال\" للإمام أحمد ٣/ ١٤٦، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٠٨، \"الثقات\" لابن حبان ٦/ ١٠٧، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٤٨)، \"تعجيل المنفعة\" لابن حجر ١/ ٣٥٠.\n(٣) في (أ) زيادة: هي.\n(٤) في (ز)، (أ): فأخبرهم. وفي (ش)، (ح): في شيء تكلم فأخبرهم.\n(٥) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١٠٠ والطبري في \"جامع البيان\" ٢/ ٦١٢ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٦٩ (٢٤٧٩).\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٥٦٣ لعبد بن حميد.\n(٦) في (أ): هو.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٦١٢ ورجحه.\nوروى النحاس في \"معاني القرآن\" ١/ ٢٥١ عن مجاهد نحوه، ثم قال: وهذا القول من أحسنها وأجمعها؛ لأن السكينة في اللغة فعيلة من السكون.\n(٨) كذا في (ش)، (ح). وفي (س)، (ز)، (أ): إليها.\n(٩) قول قتادة رواه الطبري في \"جامع البيان\" ٢/ ٦١٢ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٠ (٢٤٨٢). =","vol":"6","page":510},{"text":"وقال الربيع: رحمة من ربكم (١).\n﴿وَبَقِيَّةٌ﴾ وهي الباقي فعيلة من البقاء، والهاء فيه للمبالغة. ﴿مِمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ﴾ يعني به (٢) موسى وهارون نفسهما. قال جميل (٣):\n_________\n= وقول الكلبي ذكره السمرقندي في \"بحر العلوم\" ١/ ٢١٩ والواحدي في \"البسيط\" ١/ ١٥٠ أ.\n(١) رواه الطبري في \"جامع البيان\" ٢/ ٦١٣ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٠.\nوقال ابن عطية في \"المحرر الوجيز\" ١/ ٣٣٣: والصحيح أن التابوت كانت فيه أشياء فاضلة من بقايا الأنبياء وآثارهم، فكانت النفوس تسكن إلى ذلك، وتأنس به وتقوى.\nوقال الشوكاني في \"فتح القدير\" ١/ ٢٦٧: هذِه التفاسير لعلها وصلت إلى هؤلاء الأعلام من جهة اليهود -أقمأهم الله- فجاءوا بهذِه الأمور؛ لقصد التلاعب بالمسلمين - ﵃ - والتشكيك عليهم، انظر إلى جعلهم لها تارة حيوانًا، وتارة جمادًا، وتارة شيئًا لا يعقل .. ولا يصح أن يكون مثل هذِه التفاسير المتناقضة مرويًّا عن النبي - ﷺ -، ولا رأيًا رآه قائله، فهم أجل قدرًا من التفسير بالرأي، وبما لا مجال للاجتهاد فيه. إذا تقرر لك هذا عرفت أن الواجب الرجوع في مثل ذلك إلى معنى السكينة لغة، وهو معروف، ولا حاجة إلى ركوب هذِه الأمور المتعسفة المتناقضة.\n(٢) ساقطة من (ش)، (ح).\n(٣) جميل بن عبد الله بن معمر بن صباح بن ظبيان العذري أبو عمرو.\nشاعر أموي، من أشهر شعراء الغزل، صاحب بثينة، وكان قد خطبها، فمنعت منه، فتغزل فيها، واشتهر بها، وكان عفيفًا، حييًّا، دينًا. توفي سنة (٨٢ هـ)، وقيل: بل عاش حتى وفد علي عمر بن عبد العزيز. =","vol":"6","page":511},{"text":"بثينة (١) من آل النساء وإنما ... يَكُنَّ لأدْنَى لا وِصَالَ لغائبِ (٢)\n(أي: من النساء) (٣)، والآل الشخص أيضًا، وأصله: (أهل؛ أبدلت) (٤) الهاء همزة، فإذا صغَّروا الآل قالوا (٥): أهيل، ردوه إلى الأصل (٦).\nقال المفسرون: كان فيه عصا موسى، ورضاض الألواح -أي: كسرها (٧) - وذلك أن موسى ﵇ لما ألقى الألواح تكسرت، فرفع\n_________\n= \"الشعر والشعراء\" لابن قتيبة ١/ ٤٣٤، \"سير أعلام النبلاء\" للذهبي ٤/ ١٨١، \"البداية والنهاية\" لابن كثير ٩/ ٤٦، \"خزانة الأدب\" للبغدادي ١/ ٣٩٧.\nوالبيت لم أجده في \"ديوان جميل\"، وعزاه أبو الفتح بن جني في \"الخصائص\" ٣/ ٢٧ لكُثَيِّر. وألحقه الدكتور إحسان عباس نقلًا عن ابن جني في \"ديوان كثير\" (ص ٣٤٣) والبيت ذكره ابن فارس في \"الصاحبي في فقه اللغة\" (ص ٢٥٨) والطبري في \"جامع البيان\" ٢/ ٣٧ دون عزو لأحد.\n(١) في هامش (ح): البثينة اسم امرأة.\n(٢) في (ح): الغائب.\n(٣) ما بين القوسين ساقطة من (أ).\n(٤) ساقطة من (أ).\n(٥) في (ش): قال.\n(٦) \"جامع البيان\" للطبري ١/ ٢٧٠، \"إعراب القرآن\" للنحاس ١/ ٢٢٣.\n(٧) في (ش) كسره. وأي ساقطة من (ش). وفي (ح): كسيره.\nوهو قول ابن عباس رواه الطبري في \"جامع البيان\" ٢/ ٦١٣ - ٦١٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٠ (٢٤٨٤) وهو: قول عكرمة والسدي وقتادة أيضًا، انظر \"جامع البيان\" للطبري ٢/ ٦١٣ - ٦١٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٤٧٠.","vol":"6","page":512},{"text":"بعضها، وجمع ما بقي فجعله (١) في التابوت (٢)، وكان فيه أيضًا لوحان من التوراة، وقفيز (٣) من المن (٤) الذي كان ينزل عليهم، ونعلا موسى، وعمامة هارون وعصاه (٥).\nقالوا: فكان التابوت عند بني إسرائيل، وكانوا إذا اختلفوا في شيء تكلم، وحكم بينهم (٦)، وإذا حضر (٧) القتال قَدَّموه بين أيديهم يستفتحون به على عدوهم. فلما عصوا، وأفسدوا (٨) سلط الله عليهم العمالقة، فغلبوهم على التابوت وسلبوه (٩).\nوكان السبب في ذلك أنه كان لعَيْلَى الذي ربى أشمويل ابنان\n_________\n(١) في (ح): يجعله.\n(٢) رواه الطبري في \"جامع البيان\" ٢/ ٦١٥ من طريق ابن جريج عن ابن عباس به.\n(٣) من المكاييل معروف، والكبير منه ثمانية مكاكيك عند أهل العراق، أي حوالي (٤٥) كيلو جرام، وأما القفيز الصغير فهو أربعة مكاكيك أي حوالي (٩،٢٣) كيلو جرام. \"لسان العرب\" لابن منظور ١١/ ٢٥٥ (قفز)، \"المكاييل والأوزان الإسلامية\" (ص ٦٦).\n(٤) ساقطة من (أ).\n(٥) وهو قول أبي صالح رواه عنه سعيد بن منصور في \"السنن\" ٣/ ٩٤٨ (٤٢٢) والطبري في \"جامع البيان\" ٢/ ٦١٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٠ (٢٤٨٥، ٢٤٨٦) وقول الثوري أيضًا رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١٠١ والطبري في \"جامع البيان\" ٢/ ٦١٥.\n(٦) ساقطة من (أ).\n(٧) في (ح): حضروا.\n(٨) في جميع النسخ: وفسدوا.\n(٩) في (ز) زيادة: منهم.","vol":"6","page":513},{"text":"شابان (١)، وكان عَيْلَى (٢) حبرهم، وصاحب قربانهم، فأحدث ابناه في القربان شيئًا لم (٣) يكن فيه، كان مشْوَط (٤) القربان الذي كانوا يشوطونه (٥) كُلَّابين (٦)، فما (٧) أخرجا كان للكاهن الذي يشوطه، فجعل ابناه كلاليب، وكان النساء يصلين في القدس (٨)، يتشبثان بهن.\nفأوحى الله ﷿ أشمويل: انطلق (٩) إلى عيلى فقل له: منعك (١٠) حب الولد من أن تزجر ابنيك أن يحدثا في (١١) قرباني، وقدسي، وأن يعصياني؛ فلأنز عن منك الكهانة، ومن ولدك، ولأهلكنك وإياهما.\n_________\n(١) ساقطة من (س).\n(٢) في (ش): عيل.\n(٣) ساقطة من (ش).\n(٤) شاطَ الشيء شَيْطًا وشياطة وشَيْطُوطة: احترق ... وشاطَتِ القدر شيطًا: احترقت.\n\"لسان العرب\" لابن منظور ٧/ ٢٥٦ (شيط).\nوأثبت الشيخ محمود شاكر في \"جامع البيان\" للطبري ٥/ ٣١٨ مِسْوط، وقال: المسوط، والمسواط: خشبة أو ما يشبهها، يحرك بها ما في القدر، ليختلط، ساط الشيء يسوطه سوطًا.\nإذا حركه، وخاضه ..\n(٥) في (ش): يشوطون به. وفي (ح): يشوطونه به.\n(٦) الكَلُّوب والكُلاَّبُ: حديدة معطوفة كالخطاف معوجة الرأس. \"لسان العرب\" لابن منظور ١٢/ ١٣٦ (كلب).\n(٧) في (أ): فلما.\n(٨) في (ز): المقدس.\n(٩) قبلها. في (ش): أن.\n(١٠) قبلها. في (ح): ما.\n(١١) ساقطة من (ش).","vol":"6","page":514},{"text":"فأخبر أشمويل عيلى (١) بذلك، ففزع فزعًا شديدًا، فسار إليهم عدو ممن حولهم، فأمر ابنيه (٢) أن يخرجا بالناس، فيقاتلا ذلك (٣) العدو فخرجا، وأخرجا معهما التابوت، فلما تهيئوا للقتال جعل عيلى يتوقع الخبر ماذا صنعوا؟\nفجاءه رجل، وهو قاعد على كرسيه (٤) أن الناس قد هزموا (٥)، وأن ابنيك قد قتلا.\nقال: فما فعل التابوت؟\nقال: ذهب به العدو، فشهق شهقة (٦)، ووقع على قفاه من كرسيه، فمات.\nفمرج أمر بني إسرائيل، واختل، وتفرقوا إلى أن بعث الله ﷿ طالوت ملكًا، فسألوه (٧) البينة. فقال لهم نبيهم: إن آية ملكه أن يأتيكم التابوت.\nوكانت قصة (٨) إتيان التابوت: أن الذين سَبَوا التابوت أتوا به قرية\n_________\n(١) ساقطة من (أ).\n(٢) في (ز): بنيه.\n(٣) ساقطة من (أ).\n(٤) في هامش (ز) زيادة: قال. وفي (أ) زيادة: فأخبره.\n(٥) في (ش)، (ح): انهزموا.\n(٦) ساقطة من (ش)، (ح).\n(٧) في (ش)، (ح): فسألوا.\n(٨) كذا في جميع النسخ. وفي (س): قضية.","vol":"6","page":515},{"text":"من قرى فلسطين يقال لها: أزدود (١)، فجعلوه في بيت صنم لهم، ووضعوه تحت الصنم الأعظم، فأصبحوا من الغد، والصنم تحته فأخذوه، ووضعوه (٢) فوقه، وسمّروا (٣) قدمي الصنم على التابوت، فأصبحوا من الغد، وقد قطعت يدا (٤) الصنم، ورجلاه، وأصبح مُلقى (٥) تحت التابوت، وأصبحت أصنامهم كلها منكسة، فأخرجوه من بيت الصنم، ووضعوه في ناحية من مدينتهم، فأخذ أهلَ تلك الناحية وجعٌ في أعناقهم حتى هلك أكثرهم.\nفقال بعضهم لبعض: أليس قد علمتم أن إله بني إسرائيل لا يقوم له شيء، فأخرجوه من مدينتكم.\nفأخرجوه (٦) إلى قرية أخرى، فبعث الله ﷿ على (٧) تلك القرية فأرًا؛ تُنَيّب (٨) الفأرة الرجل، فيصبح ميتًا؛ قد أكلت ما في جوفه.\n_________\n(١) لعلها أسدود أو أشدود من قضاء غزة تقع للشمال منها، وتبعد عنها مسيرة أربعين كم، وعلى بعد خمسة كيلو مترات من البحر. \"بلادنا فلسطين\" لمصطفى مراد الدباغ ١/ ٣٠٤، ٣٩٧.\n(٢) في (ش): ووضعوا.\n(٣) في (ش): وسمدوا.\n(٤) في (ش): يد.\n(٥) في (أ) زيادة: هو.\n(٦) في (ح): فأخرجوا.\n(٧) في (ح): إلى. وفي (ش)، (ح)، (أ) زيادة: أهل.\n(٨) في (ش)، (ح)، (ز): تبيت. وكتب في هامش (ز): تُنَيّب. وكتب فوقها: صح. وأثبت الشيخ محمود شاكر في \"جامع البيان\" للطبري ٥/ ٣٢١: تبيت. =","vol":"6","page":516},{"text":"فأخرجوه منها إلى الصحراء، ودفنوه في مخراة لهم، فكان كل من تبرز هناك أخذه الباسور (١) والقولنج، فبقوا كذلك (٢)، وتحيروا، فقالت لهم امرأة كانت عندهم من سبي (٣) بني إسرائيل من أولاد الأنبياء: لا تزالون ترون ما تكرهون ما دام هذا التابوت فيكم، فأخرِجوه عنكم، فأتوا بعجلة بإشارة تلك المرأة، وحملوا عليها التابوت، ثم علقوه (٤) على ثورين، (ثم ضربوا) (٥) جنوبهما، فأقبل الثوران يسيران، ووكل (٦) الله ﷿ بهما أربعة من الملائكة يسوقونهما، فلم يمر التابوت (٧) بشيء من الأرض إلا كان مقدسًا، فأقبلا حتى وقفا على أرض (٨) بني إسرائيل، وكسرا (٩) نيريهما (١٠)،\n_________\n= وتنيب، أي: تنشب أنيابها فيه، والناب: السن التي خلف الرباعية. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٤٠ \"لسان العرب\" لابن منظور ١٢/ ١٣٦ (نيب).\n(١) في (ح): الناسور.\n(٢) في (ش)، (ح): في ذلك.\n(٣) ساقطة من (ح)، (أ).\n(٤) في (ح)، (ز)، (أ): علقوها.\n(٥) في (ش)، (ح): وضربوا.\n(٦) في (ش): وكل.\n(٧) في (أ): بالتابوت.\n(٨) ساقطة من (ح).\n(٩) في (ش)، (ز) فكسروا.\n(١٠) النِّير: الخشبة التي تكون على عنق الثور بأداتها. \"لسان العرب\" لابن منظور ١٤/ ٣٤٨ (نير).","vol":"6","page":517},{"text":"وقطعا حبالهما، فوضعا التابوت في أرض فيها حصاد لبني إسرائيل، ورجعا إلى أرضهما، فلم يرع بنو (١) إسرائيل إلا بالتابوت، فكبروا، وحمدوا الله ﷿، واستوسقوا (٢) على طالوت (٣). وذلك (٤) قوله ﷿ ﴿تَحْمِلُهُ الْمَلَائِكَةُ﴾ أي: تسوقه.\nوقال (٥) ابن عباس: جاءت الملائكة بالتابوت تحمله بين السماء والأرض، وهم ينظرون إليه (حتى وضعته) (٦) عند طالوت (٧). وقرأ ابن مسعود، ومجاهد، والأعمش: (يحمله) (٨) بالياء (٩).\n_________\n(١) كذا في (ح)، (ز). وفي (ش)، (أ): بني.\n(٢) أي اجتمعوا على طاعته، واستقر الملك فيه.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٨٥ \"لسان العرب\" لابن منظور ١٥/ ٣٠٠ (وسق).\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٦٠٧ - ٦٠٨ وفي \"تاريخ الرسل والملوك\" ١/ ٤٦٩ من طريق عبد الصمد بن معقل عن وهب به.\nوورد بعضه فيما رواه الطبري في \"جامع البيان\" ٢/ ٦٠٨ - ٦٠٩ من طريق ابن إسحاق قال: حدثني بعض أهل العلم عن وهب بن منبه به.\n(٤) في جميع النسخ: فذلك.\n(٥) في (أ): قال.\n(٦) في (ش): إذا وضعته.\n(٧) رواه الطبري في \"جامع البيان\" ٢/ ٦٠٩، ٦١٦ وفي \"تاريخ الرسل والملوك\" ١/ ٤٦٩ من طريق ابن جريج عنه.\n(٨) ساقطة من (أ).\n(٩) عزاها لمجاهد والأعمش: أبو القاسم الهذلي في \"الكامل في القراءات الخمسين\" (١٧٠ ب) وابن الجوزي في \"زاد المسير\" ١/ ٢٩٦. =","vol":"6","page":518},{"text":"وقال قتادة: بل كان التابوت في التِّيه خَلَّفه موسى ﵇ عند يوشع ابن نون فبقي هناك (١)، فحملته (٢) الملائكة حتى وضعته في دار طالوت، فأقروا بملكه (٣). قال (٤) ابن زيد: غير راضين (٥).\n﴿إِنَّ فِي ذَلِكَ لَآيَةً﴾ لعبرة ﴿لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾\nقال ابن عباس: إن التابوت، وعصا موسى في بحيرة طبرية (٦)،\n_________\n= وعزاها لمجاهد وحده: الكرماني في \"شواذ القراءة\" (٤٢ أ) وأبو حيان في \"البحر المحيط\" ٢/ ٢٧٢ والسمين الحلبي في \"الدر المصون\" ٢/ ٥٢٥.\nوذكرها دون نسبة: الزمخشري في \"الكشاف\" ١/ ٢٩٣ والعكبري في \"إعراب القراءات الشواذ\" ١/ ٢٦٢.\n(١) في (أ). هنالك.\n(٢) في (س): فحمله.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٦١٠ من طريق سعيد عنه.\nورواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٨ ومن طريقه الطبري في \"جامع البيان\" ٢/ ٦١٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٢ (٢٤٩٠) عن معمر عنه مختصرًا.\n(٤) في (ح): وقال.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٦١٦ وفي \"تاريخ الرسل والملوك\" ١/ ٤٦٩.\n(٦) في (ش)، (ح): الطبرية.\nوهي نحو عشرة أميال في ستة أميال، وغور مائها علامةٌ لخروج الدجال، وحين يمر عليها يأجوج ومأجوج يشربون جميع ما فيها. وطبرية اليوم مدينة قائمة على شاطئ بحيرة طبرية الغربي، وتبعد مسافة (١٦٠) كيلو مترًا عن القدس.\n\"معجم البلدان\" لياقوت ١/ ٣٥١، \"مراصد الاطلاع \"لابن عبد الحق ١/ ١٦٨، \"بلادنا فلسطين\" لمصطفى الدباغ ١/ ٦٩ - ٧٢، \"موسوعة المدن الفلسطينية\" (ص ٤٢٣).","vol":"6","page":519},{"text":"وإنما (١) يخرجان (٢) قبل يوم القيامة (٣).\n\n<span data-type=\"title\" id=toc-621>٢٤٩ </span>- قوله ﷿: ﴿فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ﴾\nأي خرج، وشخص بهم. وأصل الفصل: القطع، فمعنى قوله: فصل؛ أي: قطع مستَقَرَّهُ، فجاوزه (٤) شاخصًا إلى غيره، نظيره (٥) قوله ﷿: ﴿وَلَمَّا فَصَلَتِ الْعِيرُ﴾ (٦).\nفخرج طالوت من بيت المقدس بالجنود، وهم يومئذ سبعون ألف مقاتل (٧)، وقيل: ثمانون ألفًا (٨)، لم يتخلف عنه إلا كبير لهرمه، أو مريض لمرضه (٩)، أو ضرير لضرره، أو معذور لعذره (١٠)، وذلك أنهم لما رأوا التابوت قالوا: قد أتانا التابوت،\n_________\n(١) في (ح)، (ز)، (أ): وإنهما.\n(٢) في (ش): يخرجوا. وفي (ز): يخرجان من.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٦٠٩ من طريق ابن جريج عنه.\n(٤) في (ش): تجاوزه. وفي (س): فجاوز.\n(٥) في (أ): دليله.\n(٦) يوسف: ٩٤.\n(٧) ذكره السمرقندي في \"بحر العلوم\" ١/ ٢١٩ والمصنف في \"عرائس المجالس\" (ص ٢٦٩) والبغوي في \"معالم التنزيل\" ١/ ٣٠١ دون عزو لأحد. وعزاه ابن الجوزي في \"زاد المسير\" ١/ ٢٩٧ وأبو حيان في \"البحر المحيط\" ٢/ ٢٧٣ لابن عباس.\n(٨) في (ش): ألف.\nوهو: قول السدي: رواه الطبري في \"جامع البيان\" ٢/ ٦١٨، وفي \"تاريخ الرسل والملوك\" ١/ ٤٦٩ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٢ (٢٤٩٥).\n(٩) ساقطة من (أ).\n(١٠) وهو: قول وهب بن منبه رواه الطبري في \"جامع البيان\" ٢/ ٦١٨.","vol":"6","page":520},{"text":"وهو النصر لا شك فيه، فسارعوا إلى الجهاد. فقال طالوت: لا حاجة لي في كل ما أرى؛ لا يخرج معي رجل بنى بناءً لم يفرغ منه، ولا صاحب تجارة مشتغل (١) بها، ولا رجل عليه دين، (ولا رجل له دين) (٢)، ولا رجل تزوج امرأة ولم يبن بها، ولا أبتغي إلا الشاب النشيط الفارغ. فاجتمع (٣) ثمانون ألفًا من شرطه (٤)، وكان في حر شديد، فشكوا قلة المياه بينهم وبين عدوهم، وقالوا: إن المياه لا تحملنا، فادع الله تعالى أن يجري لنا نهرًا.\nفقال لهم طالوت ﴿إِنَّ اللَّهَ مُبْتَلِيكُمْ﴾ مختبركم؛ ليرى طاعتكم، وهو أعلم ﴿بِنَهَرٍ﴾ (٥) قراءة العامة بفتح الهاء (٦).\nوقرأ حميد، وابن محيصن: (بنهْر) ساكنة الهاء (٧)، وهما لغتان مثل: شعْر وشَعَر، وصَخْر وصَخَر (٨)، (وصمْغ وصمَغ) (٩)، وشمْع\n_________\n(١) في (أ): وهو مشغول.\n(٢) ما بين القوسين ساقطة من (ش)، (ح)، (أ).\n(٣) في (أ) زيادة: إليه.\n(٤) ذكره الماوردي في \"النكت والعيون\" رسالة دكتوراه ٢/ ٧٢٩ وأبو حيان في \"البحر المحيط\" ٢/ ٢٧٣ ونسباه لعكرمة.\n(٥) ساقطة من (أ).\n(٦) في (ش): نهر.\n(٧) عزاها لحميد بن قيس النحاس في \"إعراب القرآن\" ١/ ٣٢٦ وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٢) وأبو القاسم الهذلي في \"الكامل في القراءات الخمسين\" (١٧٠ ب).\n(٨) في (ح): ضَجْر وضَجَر.\n(٩) ساقطة من (ح).","vol":"6","page":521},{"text":"وشمَع (١)، وفحْم وفحَم.\nقال ابن عباس والسدي: هو نهر فلسطين (٢).\nوقال قتادة والربيع: هو نهر بين الأردن وفلسطين عذب (٣).\n﴿فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي﴾ أي: من أهل ديني وطاعتي (٤). ﴿وَمَنْ لَمْ يَطْعَمْهُ﴾ (٥) يشربه (٦) ﴿فَإِنَّهُ مِنِّي﴾ (٧) نظيره: ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾ (٨).\n_________\n(١) في (أ): شعر وشعر، وشمع وشمع، وصخر وصخر، وضمر وضمر.\nقال النحاس في \"إعراب القرآن\" ١/ ٣٢٦: وهي لغة إلا أن الكوفيين يقولون: ما كان ثانيه أو ثالثه حرفًا من حروف الحلق كان لك أن تسكنه، أو تحركه.\n(٢) قول ابن عباس رواه الطبري في \"جامع البيان\" ٢/ ٦١٩ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٣ (٢٤٩٩).\nوقول السدي رواه الطبري في \"جامع البيان\" ٢/ ٦١٩، وفي \"تاريخ الرسل والملوك\" ١/ ٤٦٩ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٣ (٢٥٠٢).\n(٣) قول قتادة: رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١٠١ والطبري في \"جامع البيان\" ٢/ ٦١٨ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٣ (٢٥٠١).\nوقول الربيع: رواه الطبري في \"جامع البيان\" ٢/ ٦١٨ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٣.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٢٤: يعني نهر الشريعة المشهور.\nولا يزال هذا الاسم شائعًا إلى اليوم. \"بلادنا فلسطين\" لمصطفى الدباغ ١/ ٦٢.\n(٤) ساقطة من (أ).\n(٥) في (ح) زيادة: فإنه مني يعني.\n(٦) قبلها في (أ): لم.\n(٧) في (ش): يطعمه فإنه مني يشربه.\n(٨) المائدة: ٩٣.","vol":"6","page":522},{"text":"ثم استثنى فقال ﴿إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ﴾ قرأ ابن عباس، وابن أبي إسحاق، وسليمان التيمي، وأبو الجوزاء، وأبو جعفر (١)، وشيبة، ونافع، وابن كثير (٢)، وأبو بَحْريَّهَ (٣)، وأبو عمرو وأيوب (غَرفة) بفتح الغين. وقرأ الباقون بضمة (٤)، وهي قراءة عثمان (٥). وهما لغتان (٦).\n_________\n(١) في (أ): وجعفر.\n(٢) ساقطة من (ش)، (ح)، وفي (أ): وابن كثير وشيبه ونافع.\n(٣) عبد الله بن قيس الكندي السكوني التراغمي أبو بَحْريَّة الحمصي.\nمخضرم، ثقة، شهد خطبة عمر بالجابية، وكان يلي غزو الصائفة لمعاوية، وله اختيار في القراءة. توفي في خلافة الوليد بن عبد الملك. قال ابن الجزري: وأظنه مات بعد الثمانين.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٣٨، \"سير أعلام النبلاء\" للذهبي ٤/ ٥٩٤، \"غاية النهاية\" لابن الجزري ١/ ٤٤٢، \"الإصابة\" لابن حجر ٥/ ٩٤، ٧/ ٢٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٠٦.\n(٤) \"السبعة\" لابن مجاهد (ص ١٨٦)، \"الحجة\" لابن زنجلة (ص ١٤٠)، \"المبسوط في القراءات العشر\" لابن مهران (ص ١٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٠ وعزاها لأيوب أبو القاسم الهذلي في \"الكامل في القراءات الخمسين\" (١٧٠ ب) وعزاها الطبري في \"جامع البيان\" ٢/ ٦١٩ إلى عامة أهل المدينة والبصرة.\n(٥) رواها عنه سعيد بن منصور في \"السنن\" ٣/ ٩٤٩ (٤٢٣) وانظر \"الدر المنثور\" للسيوطي ١/ ٥٦٤ وعزاها لعثمان أبو العباس ثعلب. \"تهذيب اللغة\" للأزهري ٨/ ١٠١ (غرف).\n(٦) \"إصلاح المنطق\" لابن السكيت (ص ١١٤)، \"تهذيب اللغة\" للأزهري ٨/ ١٠١، \"علل القراءات\" للأزهري ١/ ٨٧، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٠٤.","vol":"6","page":523},{"text":"وقال الكسائي وأبو عبيد (١): الغُرفة بالضم (٢) الذي يحصل (٣) في الكَفِّ من الماء إذا غرف، والغَرفة: الاغتَراف (٤)، فالضم اسم، والفتح مصدر. وقال أبو حاتم (٥): الغُرفة بالضم ملء الكف؛ أو ملء المغرفة (٦)، والغَرفة (٧): المرة الواحدة في القليل والكثير (٨).\nقوله تعالى (٩): ﴿فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ﴾ نصب على الاستثناء. وقرأ ابن مسعود (قليل) (١٠) بالرفع (١١)، كقول الشاعر:\n_________\n(١) في (ح): عبيدة.\n(٢) في (ش): بضم.\n(٣) في (ز)، (أ): يجعل.\n(٤) نقل الأزهري عن الكسائي أنه قال: لو كان موضع اغترف غَرَف اخترت الفتح؛ لأنه يخرج على فَعْلةٍ، ولما كان اغترف لم يخرج على فعلة. \"تهذيب اللغة\" للأزهري ٨/ ١٠١ (غرف) وانظر \"لسان العرب\" لابن منظور ١٠/ ٥٣ (غرف). وقال النحاس في \"إعراب القرآن\" ١/ ٣٢٧: واختار أبو عبيد: ﴿إِلَّا مَنِ اغْتَرَفَ غُرْفَةً﴾ بضم الغين قال: لأنه لم يفل غَرَف، وإنما هو الماء بعينه ..\n(٥) في (ش)، (ح) زيادة: السجستاني.\n(٦) كذا في (ش)، (ح)، (أ). وفي (ز): الغرفة. وضرب عليها، وكتب فوقها: اليد. وفي (س): اليد.\n(٧) في (ش) زيادة: بالفتحة.\n(٨) ذكره النحاس في \"معاني القرآن الكريم\" ١/ ٢٥٣ وفي \"إعراب القرآن\" ١/ ٣٢٧ والعكبري في \"إملاء ما من به الرحمن\" ١/ ١٠٤ دون عزو لأحد.\n(٩) ساقطة من (ح)، (أ).\n(١٠) في (ش): إلا قليل. وفي (ح): إلا قليل منهم.\n(١١) عزاها له الكرماني في \"شواذ القراءة\" (٤٢ أ) وأبو حيان في \"البحر المحيط\" ٢/ ٢٧٥ والسمين الحلبي في \"الدر المصون\" ٢/ ٥٢٩ وذكرها دون عزو الفراء في \"معاني القرآن\" ١/ ١٦٦ والعكبري في \"إملاء ما من به الرحمن\" ١/ ١٠٤.","vol":"6","page":524},{"text":"وكل أخ مُفَارقُهُ أخوهُ ... لعمرُ (١) أبيك إلّا الفرقدانِ\nوكل قرينةٍ قُرِنتْ بأخرى ... وإن ضَنَّت بها يتفرقانِ (٢)\nواختلفوا في القليل الذين لم يشربوا. فقال السدي: كانوا أربعة آلاف (٣). وقال غيره: ثلاثمائة وبضعة عشر. وهو الصحيح، يدل عليه قول البراء بن عازب: قال لنا رسول الله - ﷺ - يوم بدر: \"أنتم اليوم على عدة (٤) أصحاب طالوت حين عبروا النهر، وما جاز (٥) معه إلا مؤمن\" قال: وكنا يومئذ ثلاثمائة وثلاثة عشر رجلًا (٦).\n_________\n(١) كذا في (ش)، (ح)، (أ). وفي (س) و(ز): لعمرو.\n(٢) هو عمرو بن معد يكرب، والبيت الأول في \"ديوانه\" (ص ١٨١) وورد منسوبًا إليه في \"الكتاب\" لسيبويه ٢/ ٣٣٤ و\"الكامل\" للمبرد ٢/ ٢٦٩ و\"البيان والتبيين\" للجاحظ ١/ ٢٢٨.\nوينسب البيت الأول لحضرمي بن عامر الأسدي.\nانظر: \"المؤتلف والمختلف\" للآمدي (ص ١١٥) \"خزانة الأدب\" للبغدادي ٣/ ٤٢٦ و\"شرح أبيات مغني اللبيب\" لعبد القادر البغدادي ٢/ ١٠٨.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٦٢٢، وفي \"تاريخ الرسل والملوك\" ١/ ٤٦٩ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٥ (٢٥١١).\n(٤) ساقطة من (أ).\n(٥) في (ح): جاوزا.\n(٦) رواه البخاري في كتاب المغازي، باب عدة أصحاب بدر (٣٩٥٦ - ٣٩٥٩) والإمام أحمد في \"مسنده\" ٤/ ٢٩٠ (١٨٥٥٥) والطبري في \"جامع البيان\" ٢/ ٦٢١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٥ (٢٥١٣) والبيهقي في \"دلائل النبوة\" ٣/ ٣٦ - ٣٧ كلهم من طرق عن أبي إسحاق عن البراء به بنحوه.","vol":"6","page":525},{"text":"قالوا: فمن اغترف غرفة كما أمره الله تعالى قوي قلبه، وصح إيمانه، وعبر النهر سالمًا، وكفته تلك الغرفة الواحدة لشربه، وحمله، ودوابه، والذين شربوا وخالفوا أمر الله ﷿ اسودّت شفاههم، وغلبهم العطش فلم يرووا، وبقوا على شط النهر، وجبنوا عن لقاء العدو (١)، ولم يشهدوا الفتح.\n﴿فَلَمَّا جَاوَزَهُ﴾ يعني: النهر. ﴿هُوَ﴾ يعني: طالوت. ﴿وَالَّذِينَ آمَنُوا مَعَهُ﴾ يعني: القليل ﴿قَالُوا﴾ يعني: الذين شربوا، وخالفوا أمر الله، وكانوا أهل شك، ونفاق: ﴿لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ﴾ وانصرفوا عن طالوت (٢)، ولم يشهدوا قتال (٣) جالوت. ﴿قَالَ الَّذِينَ يَظُنُّونَ﴾ يوقنون، ويعلمون ﴿أَنَّهُمْ مُلَاقُو اللَّهِ﴾ وهم القليل الذين\n_________\n= وليس عندهم: قال لنا رسول الله - ﷺ - يوم بدر: \"أنتم على عدة أصحاب طالوت\" بل لفظ الحديث عندهم: كنا أصحاب محمد نتحدث أن عدة أصحاب بدر على عدة أصحاب طالوت.\nوروى الطبراني في \"المعجم الكبير\" ٤/ ١٧٤ (٤٠٥٦) والبيهقي في \"دلائل النبوة\" ٢/ ٣٧ من طريق ابن لهيعة عن يزيد بن أبي حبيب قال: حدثني أسلم أبو عمران أنه سمع أبا أيوب الأنصاري -في حديث طويل- يقول: قال رسول الله - ﷺ -: \"عدة أصحاب طالوت\".\nقال الهيثمي في \"مجمع الزوائد\" ٦/ ٧٤: إسناده حسن.\nقلت: في إسناده ابن لهيعة، وهو ضعيف.\nوروى الطبري في \"جامع البيان\" ٢/ ٦٢١ عن قتادة قال: ذكر لنا أن نبي الله - ﷺ - قال لأصحابه يوم بدر: \"أنتم بعدة أصحاب طالوت يوم لقي .. \" وهذا إسناد مرسل.\n(١) في (أ): زيادة: ولم يجاوزوا.\n(٢) في (أ): عن الجهاد.\n(٣) في (ش): قتل.","vol":"6","page":526},{"text":"ثبتوا (١) مع طالوت: ﴿كَمْ﴾. وقرأ أبي: (كأيّن) (٢). ﴿مِنْ فِئَةٍ﴾ جماعة، وهي جمع لا واحد له من لفظه، وجمعها: فئات، وفئون في الرفع، وفئين بالنصب والخفض (٣). ﴿قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ﴾ معينهم وناصرهم. قال الزجاج: إنما قيل للفرقة: فئة من (٤) فَأَوْتُ رأسَه بالعصا، وفأيْتُهُ؛ إذا شققته؛ كأنها قطعة (٥).\n\n<span data-type=\"title\" id=toc-622>٢٥٠ </span>- ﴿وَلَمَّا بَرَزُوا﴾\n(يعني: طالوت وجنوده المؤمنين) (٦) ﴿لِجَالُوتَ وَجُنُودِهِ﴾ المشركين، ومعنى ﴿بَرَزُوا﴾: صاروا بالبَرَاز من الأرض، وهو ما ظهر واستوى (٧). ﴿قَالُوا﴾ وهم أهل البصيرة (٨) والطاعة. ﴿رَبَّنَا أَفْرِغْ﴾ أي: أنزل، واصبب ﴿عَلَيْنَا صَبْرًا﴾ كما تفرغ الدلو. ﴿وَثَبِّتْ أَقْدَامَنَا﴾ قوِّ قلوبنا. ﴿وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ﴾ وفي الآية إضمار؛ تقديرها: فأنزل الله ﷿ عليهم صبرًا ونصرًا.\n* * *\n_________\n(١) كذا في هامش (س) وجميع النسخ. وفي (س): بقوا.\n(٢) عزاها له الفراء في \"معاني القرآن\" ١/ ١٦٨ وأبو حيان في \"البحر المحيط\" ٢/ ٢٧٧، والسمين الحلبي في \"الدر المصون\" ٢/ ٥٣٢.\n(٣) \"جامع البيان\" للطبري ٢/ ٦٢٤.\n(٤) في (أ) زيادة: قولهم.\n(٥) \"معاني القرآن\" للزجاج ١/ ٣٣٢.\n(٦) ما بين القوسين ساقط من (أ).\n(٧) \"جامع البيان\" للطبري ٢/ ٦٢٤.\n(٨) في (أ): النصرة.","vol":"6","page":527},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد السابع]\n[سورة البقرة ٢٥١ - ٢٨٦]\n\nتحقيق\nأ. د/ ناصر بن محمد المنيع","vol":"7","page":1},{"text":"السيرة الذاتية للمحقق\nأ. د/ ناصِر بن محمَّد المنيع\nأستاذ بجامعة الملك سعود -كلية التربية- قسم الثقافة الإسلامية.\nحصل على درجة الدكتوراه في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس تحرير مجلة تطوير الدراسات القرآنية بمركز تفسير.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\nعضو هيئة التحرير في مجلة الدراسات الإسلامية بكلية التربية جامعة الملك سعود.\n\nله مؤلفات منشورة أهمها:\n١ - قتلى القرآن - دراسة تحقيق. كتاب مطبوع.\n٢ - هارون بن موسى الأعور منزلته وآثاره في علم القراءات. كتاب مطبوع.\n٣ - معالم في أصول التفسير كتاب مطبوع.\n٤ - أبو صالح باذام مولى أم هانئ وتفسيره من رواية إسماعيل بن أبي خالد عنه. بحث منشور مركز إحياء التراث الإسلامي - جامعة أم القرى.\n٥ - الدرر الحسان في حل مشكلات قوله تعالى الآن للرميلي دراسة وتحقيق. بحث منشور مجلة الجمعية العلمية للقرآن وعلومه. الرياض.\n٦ - التفسير الموضوعي في الرسائل العلمية دراسة ونقد. بحث منشور في كتاب مؤتمر التفسير الموضوعي واقع وآفاق كلية الشريعة جامعة الشارقة.\n٧ - المستشرق الألماني بيرجشتراسر وآثاره في الدراسات القرآنية ومنهجه فيها. بحث منشور في مجلة جامعة الملك سعود - العلوم الإسلامية والتربوية.\n٨ - حديث أبي بن كعب في فضائل السور وموقف المفسرين منه. بحث منشور في مجلة معهد الإمام الشاطبي- جدة\n* * *","vol":"7","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٧]","vol":"7","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٥٤/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"7","page":4},{"text":"سُورَة الْبَقَرَة ٢٥١ - ٢٨٦","vol":"7","page":5},{"text":"<span data-type=\"title\" id=toc-623>٢٥١ </span>- (قوله: ﷿) (١): ﴿فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ﴾\nصفة قتل داود جالوت. قال المفسرون بألفاظ مختلفة، ومعان متفقة: عُبر النهر مع (٢) طالوت، وفيمن عبر إيشا أبو داود في ثلاثة عشر ابنا له، وكان داود أصغرهم، فأتاه ذات يوم، فقال (٣): يا أبتاه ما أرمي بقَذَّافتي (٤) شيئًا إلا صرعته (٥) فقال: أبشر يا بني؛ فإن الله ﷿ جعل رزقك في قذّافتك، ثم أتاه مرة أخرى، فقال: يا أبتاه لقد دخلت بين الجبال، فوجدت (٦) أسدًا رابضًا، فركبته، وأخذت بأذنه (٧) فلم يَهِجْني (٨)؟ ! فقال (٩): أبشر يا بني؛ فإن هذا خير يريده الله بك، ثم أتاه يومًا آخر، وقال: يا أبتاه (١٠) إني لأمشي\n_________\n(١) ما بين القوسين ساقطة من (ح)، (ز).\n(٢) ساقطة من (أ).\n(٣) في (ز) زيادة: له.\n(٤) القَذَّافة: أداة للقذف يُرْمى بها الشيء، فيبعد مداه.\nانظر: \"المعجم الوسيط\" ٢/ ٧٢٢.\n(٥) في (ح): صرعت.\n(٦) في (ز): فرأيت.\n(٧) في (ح)، (ز)، (أ): بأذنيه.\n(٨) هاج الشيء يهيج هَيْجًا: ثار لمشقة، أو ضرر.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ١٧٤ (هيج).\n(٩) في (ح): قال.\n(١٠) في (أ): أبت.","vol":"7","page":7},{"text":"بين الجبال، فأُسبِّح (١) فما يبقى جبل إلا سبّح (٢) معي، فقال: أبشر يا بني؛ فإن (٣) هذا خير أعطاكه الله ﷿.\nقالوا (٤): فأرسل جالوت إلى طالوت أن ابْرُز إليّ، أو أَبرِز إليّ من يقاتلني، فإن قتلني فلكم ملكي، وإن قتلته فلي ملككم، فشق ذلك على طالوت، فنادى في عسكره: مَن قتل جالوت زوّجته بنتي (٥)، وناصفته ملكي، فهاب الناس جالوت، فلم يجبه أحد (٦).\nفسأل طالوت نبيهم ﵇ (٧) أن يدعو؟ فدعا الله ﷿ في ذلك (٨)، فأتي بقرن فيه دهن القدس، وتَنُّور من حديد، وقيل (٩) له (١٠): إن صاحبكم الذي يقتل جالوت هو الذي يوضع هذا القرن على رأسه، فيغلي الدهن، (ثم يدهن به) (١١) رأسه، ولا يسيل على وجهه؛ يكون على رأسه كهيئة الإكليل (١٢)، ويدخل في هذا التنور\n_________\n(١) في (ح): أسبح.\n(٢) في (ح): يسبح.\n(٣) ساقطة من (ح).\n(٤) في (أ): قال.\n(٥) في (ش): ابنتي. وفي (ز): بابنتي.\n(٦) في (أ): لم يجب طالوت أحد.\n(٧) في (ش): زيادة: فلم يجبه أحد.\n(٨) ساقطة من (أ).\n(٩) في (ش)، (ح)، (ز): فقيل. وفي (أ): فقال.\n(١٠) ساقطة من (أ).\n(١١) في (ش)، (ح): حتى يدهن منه.\n(١٢) الإكليل: شبه عِصابة مزيّنة بالجواهر، والجمع أكاليل على القياس، ويسمى =","vol":"7","page":8},{"text":"فيملؤه (١) ولا (٢) يتقلقل (٣) فيه (٤)، فدعا طالوت بني إسرائيل، فجربهم، فلم يوافقه (٥) منهم أحد (٦).\nفأوحى الله ﷿ إلى نبيهم: أنَّ في ولد إيشا من يقتل الله به جالوت، فدعا طالوت إيشا، وقال له: أعرض عليّ (٧) بنيك (٨)، فأخرج له اثني (٩) عشر رجلًا أمثال السواري، وفيهم رجل بارع عليم (١٠)، فجعل يعرضهم على القرن، فلا يرى (١١) شيئًا، فيقول لذلك الجسيم (١٢): ارجع، فيرده (١٣) عليه، فأوحى الله ﷿ إليه: أنا لا نأخذ الرجال على صورهم؛ ولكنا نأخذهم على صلاح (١٤)\n_________\n= التاج إكليلًا.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ١٤٥ (كلل).\n(١) في (ش): فيملأ.\n(٢) في (ح): لا.\n(٣) في هامش (ز): يتغلغل.\n(٤) ساقطة من (أ).\n(٥) في (ش): يوفقه.\n(٦) في (أ): أحد منهم.\n(٧) ساقطة من (ح).\n(٨) في (أ): أولادك.\n(٩) في (ش): اثنا. وفي (أ): إليه اثنا.\n(١٠) في (ح): غلبهم. وفي (ز): عليم. وعدلت إلى: غلبهم. وفي (أ): عليهم.\n(١١) في (ش)، (أ): ير.\n(١٢) في (أ): الجسم.\n(١٣) في الأصل: فيردده. وفي (ش): فتردده. والمثبت من (أ).\n(١٤) في (أ): إصلاح.","vol":"7","page":9},{"text":"قلوبهم (١)، فقال (٢) لإيشا: هل بقي لك (٣) ولد غيرهم؟ فقال (٤): لا. فقال النبي: رب (٥) زعم أن (٦) لا ولد له غيرهم. فقال: كذب. فقال النبي - ﷺ -: إن ربي (٧) كذّبك. قال: صدق الله يا نبي الله، إن لي ابنا صغيرًا، يقال له: داود استحييت أن يراه الناس؛ لقصر قامته، وحقارته، فخلفته (٨) في الغنم يرعاها، وهو في شعب كذا (٩)، وكان داود ﵇ رجلًا (١٠) قصيرًا، مِسْقامًا، مصفارًا، أزرق (١١)، أثغر (١٢)، فدعاه طالوت، ويقال: بل خرج طالوت إليه، فوجد\n_________\n(١) في (ز): أموالهم وقلوبهم.\n(٢) في (أ): فقل.\n(٣) ساقطة من (ش).\n(٤) في (ح): قال.\n(٥) في (ش)، (ح)، (أ): يا رب إنه. وفي (ز): رب إنه.\n(٦) في (ش): أنه.\n(٧) في (أ): إن ربك قد.\n(٨) في (أ): فجعلته.\n(٩) في (ش) زيادة: وكذا.\n(١٠) ساقطة من (أ).\n(١١) في (أ): أزرق مصفارًا.\nوالمراد أنه أزرق العينين كما ورد في صفته ﵇.\n(١٢) في (ش)، (أ): أمعر. وفي (ح): أمغر. وكذا في \"تاريخ الرسل والملوك\" للطبري، وأثبتها الشيخ محمود شاكر في \"جامع البيان\" ٣/ ٣٦٠.\nوالثغر: الفمِ، وقيل: هو اسم الأسنان كلها كن في منابتها، أو لم يكنّ. وقال الهجيمي: ثَغَرْتُ سنَّه: نزعتها، واثَّغر: سقط ونبت جميعًا.\nانظر: \"لسان العرب\" لابن منظور ٢/ ١٠٤ (ثغر). =","vol":"7","page":10},{"text":"الوادي قد سال بينه وبين الزريبة التي كان يريح إليها (١)، فوجده يحمل شاتين شاتين يجيزهما (٢) السيل، ولا يخوض بهما الماء، فلما رآه (٣) قال (٤): هذا هو (٥) لا شك فيه، هذا (٦) يرحم البهائم، فهو بالناس أرحم، فدعاه، ووضع القرن على رأسه، ففاض، فقال له طالوت: هل لك أن تقتل جالوت، وأزوجك ابنتي، وأجري خاتمك في ملكي (٧)؟ قال: نعم. قال: وهل آنَسْتَ من (٨) نفسك شيئًا تتقوى به على قتله؟ قال: نعم أنا أرعى (٩)، فيجيء الأسد، أو النمر، أو الذئب (١٠) فيأخذ شاة، فأقوم له (١١)، فأفتح لحييه عنها، وأخرقهما\n_________\n= والأمعر: القليل الشعر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٤٢.\nوالأمغر: هو الذي ليس بناصع الحمرة، وهو نحو من الأشقر؛ تعلوه مغرة، أي كدرة. انظر: \"لسان العرب\" لابن منظور (مغر) ١٣/ ١٥١.\n(١) في (أ) زيادة: الغنم.\n(٢) في (ش) يحمل شاتين يجرهما. وفي (أ): يجيز بهما.\n(٣) في (ح) زيادة: النبي.\n(٤) ساقطة من (ش).\n(٥) ساقطة من (ح).\n(٦) في (أ): هو.\n(٧) في (ش): ملك.\n(٨) ساقطة من (ش).\n(٩) في (ش) زيادة: الغنم.\n(١٠) في (ش)، (أ): والنمر والذئب.\n(١١) في (ش)، (ح)، (أ): إليه.","vol":"7","page":11},{"text":"إلى قفاه.\nفرده (١) إلى عسكره (٢)، فمر داود ﵇ في الطريق (٣) بحجر، فناداه: يا داود احملني؛ فإني (٤) حجر هارون الذي قتل به (٥) ملك كذا، فحمله في مخلاته، ثم مر بحجر آخر، فناداه: يا داود احملني؛ فإني (٦) حجر موسى الذي قتل به (٧) ملك كذا، فحمله في مخلاته، (ثم مر) (٨) بحجر آخر، فقال له (٩): احملني؛ فإني حجرك الذي تقتل به (١٠) جالوت، وقد خبأني الله تعالى لك، فوضعه (١١) في مخلاته.\nفلما تَصَافّوا للقتال، وبرز جالوت وسأل المبارزة انتدب له (١٢) داود، فأعطاه طالوت فرسًا، ودرعًا، وسلاحًا، فلبس السلاح،\n_________\n(١) في (أ): فمر به.\n(٢) في (ح): العسكر.\n(٣) ساقطة من (أ).\n(٤) في (أ): فأنا.\n(٥) في جميع النسخ: بي.\n(٦) في (أ): فأنا.\n(٧) ساقطة من (ش). وفي (ح)، (أ): بي.\n(٨) في (ش): فمر.\n(٩) ساقطة من (ش)، (ح)، (أ).\n(١٠) في (ش)، (ح)، (أ): بي.\n(١١) في (ش)، (ح): فوضعها.\n(١٢) في (ش): إليه.","vol":"7","page":12},{"text":"وركب الفرس، فسار (١) قريبًا، ثم انصرف، فرجع إلى الملك، فقال من حوله: جبن الغلام. فجاء فوقف على الملك، فقال: ما شأنك؟ قال (٢): إن الله تعالى إن (٣) (لم ينصرني لم يغن عني (٤) هذا السلاح شيئًا) (٥)، فدعني أقاتل كما أريد. قال: نعم، فأخذ داود (٦) مخلاته، فتقلدها، وأخذ المقلاع، ومضى نحو جالوت. وكان جالوت من أشدهم (٧)، وأقواهم، وكان يهزم (٨) الجيوش وحده، وكان له بيضة (٩) فيها (١٠) ثلاثمائة مَنٍّ (١١) حديد، فلما نظر إلى داود أُلْقِيَ في\n_________\n(١) في (ز): فركب الفرس، ولبس السلاح، وسار.\n(٢) في (ش)، (ح)، (أ): فقال.\n(٣) زيادة من (ش)، (ح).\n(٤) ساقطة من (ح).\n(٥) في (أ): لم ينصرني ما بقي هذا السلاح معي.\n(٦) ساقطة من (أ).\n(٧) في جميع النسخ: أشد الناس.\n(٨) في (ز): يهجم.\n(٩) في (أ): بيضته.\n(١٠) في (أ): زيادة: يقال.\n(١١) في الأصل (منًّا) وفي (ح) زيادة: رطل.\nالمَنُّ: كيل، أو ميزان، والجمع أمنان، وقال الجوهري: المَنُّ والمَنَا وهو رطلان، والجمع أمْنَانٌ، وجمع المَنَا أمناء. ويساوي تقريبًا اثني عشرة وثماني مائة ونصف جرام، وهو يختلف باختلاف المدن الإسلامية.\nانظر: \"الصحاح\" للجوهري ٦/ ٢٢٠٧، \"لسان العرب\" لابن منظور ١٣/ ١٩٨ (منن)، \"المكاييل والأوزان الإسلامية وما يعادلها في النظام المتري\" لفالتر هنتس ترجمة كامل العسيلي (ص ٤٥ - ٥٥).","vol":"7","page":13},{"text":"قلبه الرعب، فقال له: أنت تبرز إلى (١)؟ ! قال: نعم. وكان جالوت على فرس أبلق عليه السلاح التام. قال: فأتيتني (٢) بالمقلاع، والحجر كما يؤتى الكلب؟ ! قال: نعم، لأنت (٣) شر من الكلب.\nقال (٤): لا جرم لأقسمن لحمك بين سباع الأرض، وطير السماء. فقال (٥) داود: أو يقسم الله لحمك (٦). فقال داود: باسم إله إبراهيم، وأخرج (٧) حجرًا، (ثم وضعه (٨) في مقلاعه) (٩)، ثم أخرج الآخر (١٠)، وقال: باسم إله إسحاق، ووضعه (١١) في مقلاعه، ثم أخرج الثالث، وقال: باسم إله يعقوب، ووضعه في (١٢) مقلاعه، فصارت (١٣) كلها حجرًا واحدًا، ودوّر المقلاع، ورماه (١٤) به، فسخر الله له (١٥) الريح\n_________\n(١) في (ش)، (ح)، (ز): لي.\n(٢) في (أ): قال لداود وتأتيني.\n(٣) في (ح): ولأنت.\n(٤) ساقطة من (ش).\n(٥) في (ش)، (ز): قال.\n(٦) في (أ) زيادة: على يدي.\n(٧) في (أ): أخرج.\n(٨) في (ح)، (أ): فوضع.\n(٩) ما بين القوسين ساقطة من (ش).\n(١٠) في (ش): آخر.\n(١١) في (ش): وضعه.\n(١٢) ساقطة من (ش).\n(١٣) في (ش): فصار الأحجار. وفي (ح): فصارت الأحجار.\n(١٤) في (أ): ورمى.\n(١٥): ساقطة من (أ).","vol":"7","page":14},{"text":"حتى أصاب الحجر أنف البيضة، وخالط دماغه (١)، وخرج (٢) من قفاه، وقتل من ورائه ثلاثين رجلًا، وهزم الله تعالى الجيش، وخر جالوت قتيلًا، فأخذه يجره حتى ألقاه بين يدي طالوت (ففرح المسلمون فرحًا شديدًا، وانصرفوا إلى المدينة سالمين غانمين، والناس يذكرون (٣) داود. ثم جاء (٤) داود ﵇ طالوت (٥» (٦) فقال له: أنجزني (٧) ما وعدتني، وأعطني امرأتي. فقال له (٨): أتريد ابنة (٩) الملك بغير صداق؟ ! قال داود: ما شرطت عليّ صَداقًا، وليس لي شيء. قال: لا أكلفك إلا ما تطيق، أنت رجل حربي (١٠)، وفي جبالنا أعداء لنا (١١) غُلْف (١٢)، فإذا قتلت\n_________\n(١) في (ش): فخالط بدماغه.\n(٢) كذا في (ش)، (ح)، (أ). وفي (ز): فخرج. وفي الأصل: فيخرج.\n(٣) في (ش): يزكون.\n(٤) في (ش): فجاء.\n(٥) طالوت ساقطة من (أ).\n(٦) ما بين القوسين زيادة من (ش)، (ح)، (أ). وهي في \"جامع البيان\" للطبري ٢/ ٦٢٨.\n(٧) في (ح)، (ز)، (أ): أنجز لي.\n(٨) في (أ) زيادة: طالوت.\n(٩) في (ز): بنت.\n(١٠) في (ش)، (أ): جريء. وفي (أ) زيادة: فتاك.\n(١١) كذا في (ش)، (ح)، (أ). وفي الأصل و(ز) زيادة: لهم. وحذفها هو الصحيح.\n(١٢) جمع أغلف، وهو الذي لم يختتن.","vol":"7","page":15},{"text":"منهم مائتي رجل، وجئتني (١) بغُلَفِهِم؛ زوجتك ابنتي (٢). فأتاهم، فجعل كلما قتل منهم رجلًا نظم غلْفته في خيط، حتى نظم غلفهم، فجاء بها إلى طالوت، وألقاها (٣) إليه (٤)، وقال: ادفع لي (٥) امرأتي. فزوجه ابنته، وأجرى خاتمه في ملكه.\nفمال الناس إلى داود، وأحبوه، وأكثروا ذكره، فوجد طالوت من ذلك، وحسده، وأراد قتله، فأخبر بذلك بنت طالوت رجل يقال له: ذو (٦) العينين. فقالت لداود: إنك مقتول الليلة. قال: ومن يقتلني؟ ! قالت: أبي. قال: وهل أجرمت جرمًا؟ قالت: حدثني من لا يكذب (٧)، ولا عليك أن تغيب الليلة حتى تنظر مصداق ذلك. فقال: لئن كان أراد ذلك لا (٨) أستطيع خروجًا، ولكن ائتيني بزق\n_________\n= انظر: \"لسان العرب\" لابن منظور ١٠/ ١٠٣ (غلف).\nوقال الشيخ محمود شاكر، وأما فأتني بغلفهم فهو جمع غُلْفة بضم فسكون، وهي الغرلة التي يقع عليها الختان.\nانظر: حاشية \"جامع البيان\" للطبري ٥/ ٣٦٢.\n(١) في (أ): وجئتهم.\n(٢) في (ش)، (ح): بنتي.\n(٣) في (ش)، (ح): فألقى. وفي (أ): وألقى.\n(٤) في (ز): وألقاها بين يديه. وفي (أ) زيادة: ذلك.\n(٥) في جميع النسخ: إلي.\n(٦) في (أ): ذا.\n(٧) في (أ) زيادة: علي.\n(٨) في (ش)، (ح): ما. وفي (ز): فما.","vol":"7","page":16},{"text":"من خمر، فأتته (١) به، فوضعته (٢) في مضجعه (على السرير) (٣)، وسجاه، ودخل تحت السرير. فدخل طالوت نصف الليل وأراد أن يغتال (٤) داود، فقال لها: أين بعلك؟ قالت: هو نائم على السرير، فضربه ضربة بالسيف (٥)، فسال الخمر، فلما وجد ريح الشراب قال (٦): يرحم (٧) الله داود ما أكثر (٨) شربه للخمر! وخرج.\nفلما أصبح علم أنه لم يفعل شيئًا، فقال: إنَّ رجلًا طلبت منه ما طلبت لخليق أن لا يدعني حتى يدرك مني ثأره (٩)، فاشتد حجابه، وحراسه، وأغلق دونه أبوابه.\nثم إن داود أتاه ليلة، وقد هدأت العيون، فأعمى (١٠) الله تعالى الحجبة عنه (١١)، وفتح (١٢) الأبواب، فدخل عليه، وهو نائم\n_________\n(١) في (ز) فأتت.\n(٢) في (ش)، (ح)، (ز): فوضعه.\n(٣) ساقطة من (أ).\n(٤) في (ح)، (أ): يقتل.\n(٥) في (أ): فضربه بالسيف ضربة.\n(٦) في (ح): فقال.\n(٧) في (أ): رحم.\n(٨) قبلها في (ز): كان.\n(٩) في هامش (ز) زيادة: فحجبه.\n(١٠) في (أ): وقد أعمى.\n(١١) ساقطة من (ح).\n(١٢) في (ش)، (ح): وفتح له.","vol":"7","page":17},{"text":"على (١) فراشه، فوضع سهمًا عند رأسه، وسهمًا عند رجليه (٢)، وسهمًا عن يمينه، وسهمًا عن شماله، ثم خرج. فلما استيقظ طالوت بصر بالسهام فعرفها، فقال: يرحم الله داود هو (٣) خير مني، ظفرت به، فقصدت قتله، وظفر بي، فكف عني، ولو شاء لوضع هذا السهم في حلقي، وما أنا بالذي آمنه.\nفلما كانت (٤) القابلة أتاه ثانيًا، وأعمى الله الحجاب (٥)، فدخل عليه وهو نائم، فأخذ إبريق طالوت الذي كان يتوضأ منه، وكوزه الذي كان يشرب منه، وقطع شعرات من لحيته، وشيئًا من هدب ثيابه، ثم خرج وهرب، وتوارى.\nفلما أصبح طالوت، ورأى ذلك؛ سلّط (على داود) (٦) العيون، وطلبه أشد الطلب، فلم يقدر عليه.\nثم إن طالوت ركب يومًا فوجد داود يمشي في البرية، فقال طالوت (٧): اليوم أقتل داود أنا (٨) راكب وهو ماش، وكان داود إذا\n_________\n(١) في (ش): في.\n(٢) في (ش): رجله.\n(٣) في (ح): فهو.\n(٤) في (أ) زيادة: الليلة.\n(٥) في (أ) زيادة: عنه.\n(٦) في (أ): عليه.\n(٧) ساقطة من (ز).\n(٨) في (ح): وأنا.","vol":"7","page":18},{"text":"فزع لم يُدْرَك، فركض طالوت (١) على إثره (٢) فاشتد داود، فدخل غارًا، فأوحى الله تعالى إلى العنكبوت، فنسجت عليه بيتًا، فلما انتهى طالوت إلى الغار، ونظر إلى بناء العنكبوت، فقال (٣): لو كان دخل (٤) هاهنا لخرق (٥) بناء العنكبوت، فتركه، ومضى. وانطلق داود، وأتى الجبل مع المتعبدين، فتعبد فيه.\nوطعن العلماء، والعباد على طالوت في شأن داود، فجعل طالوت لا ينهاه أحد عن قتل داود إلا قتله، وأَغْرى بقتل العلماء، فلم يكن يقدر على عالم في بني إسرائيل (٦) يطيق (٧) قتله إلا قتله، ولم يكن (٨) يحارب جيشًا إلا هُزِم (٩). حتى أُتي بامرأة تعلم اسم الله الأعظم، فأمر جباره (١٠) بقتلها، فرحمها الجبار (١١)، وقال: لعلنا نحتاج إلى عالم، فتركها.\n_________\n(١) ساقطة من (أ).\n(٢) في هامش (ز): فرسه.\n(٣) في (ح)، (أ): قال.\n(٤) في (ز): لو دخل رجل.\n(٥) في (ح): تخرق.\n(٦) في (ح): في بني إسرائيل على عالم.\n(٧) في (أ) زيادة: على.\n(٨) ساقطة من (أ).\n(٩) في (ز): هَزمه.\n(١٠) في (ح)، (ز)، (أ): خبازه.\n(١١) في (ح)، (ز)، (أ) في جميع المواضع: الخباز. وكذا في \"تاريخ الرسل والملوك\" للطبري، وفي إحدى نسخه: الجبار.","vol":"7","page":19},{"text":"فوقع في قلب طالوت التوبة (١)، وندم على ما فعل (٢)، وأقبل على البكاء حتى رحمه الناس، وكان كل ليلة يخرج إلى القبور، فيبكي، وينادي: أنشد الله عبدًا يعلم أن لي توبة إلا أخبرني بها. فلما أكثر عليهم ناداه مناد من القبور: يا طالوت أما (٣) ترضى أن قتلتنا (٤) حتى تؤذينا أمواتًا. فازداد بكاءً، وحزنًا، فرحمه الجبار، فكلمه فقال: ما لك أيها الملك؟ ! فقال: هل (٥) تعلم لي (٦) في الأرض عالمًا أسأله هل لي من توبة؟ فقال له (٧) الجبار: هل تدري ما مثلك؟ (إنما مثلك) (٨) مثل ملك نزل قريةً عِشاءً، فصاح الديك، فتطير منه (٩)، فقال: لا تتركوا في القرية ديكًا إلا ذبحتموه، فلما (١٠) أراد أن ينام، قال لأصحابه: إذا صاح الديك، فأيقظونا حتى ندلج، فقالوا له: وهل تركت (١١) ديكًا يُسمع صوته؟ ! ولكن (١٢) هل\n_________\n(١) في (ش): التوراة.\n(٢) في (أ): فعله.\n(٣) في (ش): ما.\n(٤) في (أ) زيادة: أحياء.\n(٥) ساقطة من (ح).\n(٦) ساقطة من (ز).\n(٧) ساقطة من (ش)، (ح).\n(٨) ساقطة من (ش).\n(٩) في (ح) زيادة: نومه.\n(١٠) في (أ) زيادة: أن.\n(١١) في (أ) زيادة: في القرية.\n(١٢) ساقطة من (أ).","vol":"7","page":20},{"text":"تركت عالمًا في الأرض؟ ! فازداد (١) حزنًا، وبكاء. فلما رأى الجبار ذلك (٢) قال: أرأيت (٣) إن دللتك على عالم لعلك أن (٤) تقتله. قال: لا (٥). فتوثق عليه الجبار، وأخبره (٦) أن المرأة العالمة عنده. قال: انطلق بي إليها؛ أسألها: هل (٧) لي من توبة (٨)؟ وكان إنما يعلم ذلك الاسم (٩) أهل بيت (١٠)، إذا فنيت (١١) رجالهم علمت نساؤهم. فلما بلغ طالوت الباب، قال الجبار: أيها الملك (١٢) إنها (١٣) إن رأتك فزعت، فخلّفه خلفه، ثم دخل عليهم، فقال لها (١٤): ألست أعظم الناس عليك منةً أنجيتك من القتل، وآويتك عندي؟\n_________\n(١) في (أ) زيادة: طالوت.\n(٢) ساقطة من (ش).\n(٣) في (ش): رأيتك. وفي (ح): أرأيتك.\n(٤) ساقطة من (أ).\n(٥) في (أ) زيادة: قال.\n(٦) في (ش)، (ح): فأخبر. وفي (ز): فأخبره.\n(٧) ساقطة من (ش).\n(٨) في (ش): قبول. وكتب في هامشها: توبة.\n(٩) في (أ) زيادة: الأعظم.\n(١٠) في (ح): البيت.\n(١١) في (ح): قتلت.\n(١٢) ساقطة من (أ).\n(١٣) ساقطة من (ش). وألحقت في هامش (ز).\n(١٤) ساقطة من (ح).","vol":"7","page":21},{"text":"قالت: بلى. قال: فإن لي إليك حاجة، هذا طالوت يسأل: هل له (١) من توبة؟ فغشي عليها من الفَرَق. فقال لها: إنه لا يريد قتلك، ولكن (٢) يسألك؛ هل له من (٣) توبة؟ فقالت: لا والله؛ لا أعلم لطالوت توبة، ولكن هل تعلمون مكان قبر نبي.\nفانطلق بها إلى قبر أشمويل، فصلت، ودعت، ثم نادت صاحب القبر، فخرج أشمويل من القبر ينفض رأسه من (٤) التراب، فلم انظر إليهم ثلاثتهم: المرأة، وطالوت، والجبار، قال: ما لكم أقامت القيامة؟ قالت: لا (٥)، ولكن طالوت يسألك: هل له من (٦) توبة؟ قال أشمويل: يا طالوت ما فعلت بعدي؟ قال: لم أدع من الشر شيئًا (٧) إلا فعلته، وجئت أطلب التوبة. قال: كم لك من الولد؟ قال: عشرة (٨) رجال. قال: ما أعلم لك توبة (٩)، إلا أن تتخلى (١٠) من\n_________\n(١) في (أ): لي.\n(٢) في (أ): ولكنه.\n(٣) ساقطة من (ش)، (ح).\n(٤) في (ش): من رأسه.\n(٥) في (ز): فقالت له المرأة: ما قامت القيامة.\n(٦) ساقطة من (ح).\n(٧) في (ح)، (ز): شيئًا من الشر.\n(٨) في (أ): عشر.\n(٩) في (أ): من توبة.\n(١٠) في (أ) زيادة: أنت وولدك.","vol":"7","page":22},{"text":"ملكك، وتخرج أنت وولدك في سبيل الله، ثم تقدم ولدك حتَّى يقتلوا بين يديك (١)، ثم تقاتل أنت حتَّى تقتل في (٢) آخرهم، ثم رجع أشمويل إلى القبر وسقط ميتًا. ورجع طالوت أحزن ما (٣) كان رهبةً (٤) أن لا يتابعه ولده، وقد بكى حتَّى سقطت أشفار عينيه، ونحل جسمه، فدخل عليه أولاده فقال لهم: أرأيتم لو دُفِعتُ إلى النار هل كنتم تفدونني؟ قالوا: بلى (٥) نفديك بما قدرنا (٦) عليه. قال: فإنها النار إن لم تفعلوا ما أقول لكم. قالوا: فاعرض علينا، فذكر لهم القصة، قالوا: وإنك لمقتول. قال: نعم. قالوا: فلا خير لنا في الحياة بعدك، طابت (٧) أنفسنا بالذي سألت، فتجهز بماله وولده، فقدم ولده، وكانوا عشرة، فقاتلوا (٨) حتَّى قتلوا بين يديه (٩)، ثم شد هو بعدهم حتَّى قتل. فجاء قاتله إلى داود ﵇ ليبشره (١٠)، فقال له (١١): قد قتلت عدوك.\n_________\n(١) في (أ) زيادة: من آخرهم.\n(٢) ساقطة من (ش)، (ح)، (أ). وفي (ز): عن.\n(٣) في (ح)، (ز): مما.\n(٤) ساقطة من (ح).\n(٥) ساقطة من (ش).\n(٦) في (أ): نقدر.\n(٧) قبلها في (ش)، (ح)، (أ): قد.\n(٨) في (أ) زيادة: في سبيل الله.\n(٩) في (ح): بين يديه حتَّى قتلوا.\n(١٠) في (ح) زيادة: بقتله.\n(١١) ساقطة من (ش)، (ز)، (أ).","vol":"7","page":23},{"text":"فقال داود: ما أنت بالذي تحيا بعده، فضرب عنقه.\nوأتى بنو إسرائيل بداود (١)، فأعطوه خزائن طالوت، وملكوه على (٢) أنفسهم (٣).\n_________\n(١) في (ش)، (أ): داود.\n(٢) ساقطة من (أ).\n(٣) هذا الخبر الطويل جمعه المصنف -كما قال- من أقوال بعض المفسرين، وهي من الإسرائيليات. كما قال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٢٥.\nوممن ذكر هذِه القصة: وهب بن منبه، فقد روى عبد الرزاق في \"تفسير القرآن\" ١/ ١٠٣ والطبري في \"جامع البيان\" ٢/ ٦٢٥ - ٦٢٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٧ (٢٥٢٦) وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٦٥ لابن المنذر، كلهم من طريق بكار بن عبد الله.\nوروى الطبري في \"جامع البيان\" ٢/ ٦٢٧ - ٦٢٨ وفي \"تاريخ الرسل والملوك\" ١/ ٤٧٧ من طريق عبد الصمد بن معقل.\nورواه أيضًا في \"جامع البيان\" ٢/ ٦٢٦ - ٦٢٧ من طريق ابن إسحاق قال: حدثني بعض أهل العلم كلهم عن وهب بن منبه بها.\nوذكرها أيضًا السدي رواها عنه الطبري في \"جامع البيان\" ٢/ ٦٢٩ - ٦٣٠، وفي \"تاريخ الرسل والملوك\" ١/ ٤٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٧٨ (٢٥٣٠) وابن زيد رواها عنه الطبري في \"جامع البيان\" ٢/ ٦٣٠ - ٦٣١، وفي \"تاريخ الرسل والملوك\" ١/ ٤٧٦، والربيع رواها عنه الطبري في \"جامع البيان\" ٢/ ٦٣٠.\nوروى مجاهد في \"تفسيره\" ١/ ١١٣ ومن طريقه رواه الطبري في \"جامع البيان\" ٢/ ٦٢٩ وعزاه السيوطي للفريابي، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١/ ٥٦٥ قصة التقاط داود الأحجار الثلاثة، ورمي جالوت بها.\nوأما قصة توبة طالوت وقصته مع المرأة العابدة. فقد رواها الطبري في \"جامع البيان\" وفي \"تاريخ الرسل والملوك\" ١/ ٤٧٣ - ٤٧٤ عن السدي. ووقع عنده أن =","vol":"7","page":24},{"text":"وكان ملك طالوت من أوله إلى أن قُتِل في الغزو مع ولده أربعين سنة (١). قال الضحاك والكلبي: مَلَكَ داود بعد قتل جالوت (٢) بسبع (٣) سنين (٤)، فلم يجتمع بنو إسرائيل على ملك واحد إلا على (٥) داود ﵇ (٦).\n_________\n= النبي الَّذي ذهبوا إلى قبره هو يوشع. وذكرها ابن حجر في \"فتح الباري\" ٧/ ٢٩٢ مختصرة. وعزاها لابن إسحاق في \"المبتدأ\".\nوأخرجها عن ابن إسحاق ابن المنذر كما في \"الدر المنثور\" للسيوطي ١/ ٥٦٦ - ٥٦٧. وذكر السيوطي في \"الدر المنثور\" ١/ ٥٦٦ - ٥٦٧ أن ابن عساكر روى عن مكحول بمعناها، ووقع عنده أن النبي هو اليسع.\nوذكرها مقاتل بن سليمان في \"تفسيره\" ١/ ١٣٢ والمصنف في \"عرائس المجالس\" (ص ٢٧٣ - ٢٧٤).\nوقال وهب بن منبه: إلا أن أهل الكتاب يزعمون أنَّه لما رأى انصراف بني إسرائيل عنه إلى داود هم بأن يغتال داود، وأراد قتله.\nانظر: \"جامع البيان\" للطبري ٢/ ٦٢٧.\nوقال ابن عطية في \"المحرر الوجيز\" ١/ ٣٣٧: وقد أكثر الناس في قصص هذِه الآية، وذلك كله لين الأسانيد.\nوقال أبو حيان في \"البحر المحيط\" ٢/ ٢٧٧: طول المفسرون في قصة كيفية قتل داود لجالوت، ولم ينص الله على شيء من الكيفية.\n(١) \"تاريخ الرسل والملوك\" للطبري ١/ ٤٧٥ وقال: زعم أهل التوراة.\n(٢) في (ز)، (أ): طالوت.\n(٣) في (ح)، (أ): سبع.\n(٤) في الأصل وهامش (ز): سبعًا وستين. وفي هامش (ز) زيادة: سنة.\n(٥) ساقطة من (ح)، (أ).\n(٦) ذكره عنهما البغوي في \"معالم التنزيل\" ١/ ٣٠٧ وأبو حيان في \"البحر المحيط\" ٢/ ٢٧٨.","vol":"7","page":25},{"text":"قوله (١) تعالى: ﴿وَقَتَلَ دَاوُودُ جَالُوتَ﴾ وهو داود ﵇ بن إيشا بن عويد بن ياعر (٢) بن سلمون (٣) بن يخشون بن عمى بن يارب (٤) بن رام (٥) بن خصرون (٦) بن فارض (٧) بن يهوذا بن يعقوب بن إسحاق ابن إبراهيم (٨).\nوقوله (٩): ﴿وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ﴾ يعني النبوة ﴿وَعَلَّمَهُ مِمَّا يَشَاءُ﴾ قال الكلبي وغيره: يعني صنعة الدروع، والتقدير في السرد، وكان يصنعها، ويبيعها حتَّى اعتقد (١٠) من ذلك مالًا (١١)،\n_________\n(١) قبلها في (ش)، (ح)، (أ): فذلك.\n(٢) في (ش)، (ز): باعز. وكذا في \"تاريخ الرسل والملوك\" و\"الإكمال\". وفي (أ): ناعر. وقال ابن حجر: باعر بموحدة، ومهملة مفتوحة.\n(٣) في الأصل: سلموى. وفي (ش): شلمون. وفي (أ): شلموني.\n(٤) في (ش)، (ح): نارب. وفي (أ): حارز. وفي \"تاريخ الرسل والملوك\": نادب. وفي الإكمال: ناذاب. قال ابن حجر: بتحتانية وآخره موحدة.\n(٥) في (ز): رامي. وفي (أ): أرام.\n(٦) في (ش): حصرون. وكذا في \"تاريخ الرسل والملوك\" و\"الإكمال\". وفي (ح): خضرون. وفي (ز)، (أ): حضرون.\nوقال ابن حجر: بمهملة ثم معجمة.\n(٧) في (ح): قارض. وفي المصادر السابقة: فارص.\nوقال ابن حجر: بفاء وآخره مهملة.\n(٨) انظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٤٧٦، \"الإكمال\" لابن ماكولا ٧/ ٥٢، \"عرائس المجالس\" للثعلبي (ص ٢٧٥)، \"فتح الباري\" لابن حجر ٦/ ٤٥٤.\n(٩) ساقطة من (ح)، (أ).\n(١٠) في (ش): أعتق.\n(١١) في هامش (ز): أموالًا.","vol":"7","page":26},{"text":"وكان لا يأكل إلا من عمل يديه (١).\nودليله قوله تعالى: ﴿وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ﴾ (٢).\nوقيل: منطق الطير (٣)، وكلام الحُكْل (٤) أي: النمل (٥).\nوقيل: هو الزبور (٦).\nوقيل: هو (٧) الصوت الطَيِّب والألحان، ولم يعط الله ﷿ أحدًا من\n_________\n(١) في (أ): يده.\nذكره الواحدي في \"البسيط\" ١/ ١٥١ أوالبغوي في \"معالم التنزيل\" ١/ ٣٠٧. وذكر أوله الطبري في \"جامع البيان\" ٢/ ٦٣٢ والزجاج في \"معاني القرآن\" ١/ ٣٣٢ والسمرقندي في \"بحر العلوم\" ١/ ٢٢١ دون عزو لأحد.\nوقد روى البخاري في كتاب البيوع، باب كسب الرجل وعمله بيده (٢٠٧٣) وفي كتاب أحاديث الأنبياء باب قول الله تعالى: ﴿وَءَاتَينَا دَاوُودَ زَبُورًا﴾ (٣٤١٧) والإمام أحمد في \"المسند\" ٢/ ٣١٤ (٨١٦٠) عن أبي هريرة - ﵁ - عن رسول الله - ﷺ - قال: \"إن داود ﵇ كان لا يأكل إلا من عمل يده\".\n(٢) الأنبياء: ٨٠.\n(٣) ساقطة من (أ).\n(٤) الحُكْل: العُجْم من الطيور، والبهائم ... وهو من الحيوان ما لا يسمع له صوت كالذر والنمل.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٢٦٩ (حكل).\n(٥) في (ش): وكلام النحل والنمل. وفي (ح)، (ز)، (أ): الحكل والنمل. وكتب في هامش (ز): وهي.\nانظر: \"معاني القرآن\" للزجاج ١/ ٣٣٢، \"بحر العلوم\" للسمرقندي ١/ ٢٢١، \"النكت والعيون\" ١/ ٣٢١، \"البحر المحيط\" لأبي حيان ٢/ ٢٧٨.\n(٦) \"تفسير مقاتل\" ١/ ١٣٢، \"الكفاية في التفسير\" للحيري ١/ ٢١١، \"زاد المسير\" لابن الجوزي ١/ ٣٠٠.\n(٧) ساقطة من (ش)، (ح).","vol":"7","page":27},{"text":"خلقه مثل صوته، كان (١) إذا قرأ الزبور تدنو الوحش حتَّى تُؤخذ بأعناقها، وتُظِلُّه الطير مصيخة له ويركد الماء الجاري، وتسكن الريح، وما صنعت (٢) المزامير (٣)، والبرابط (٤)، والصُّنُوج (٥) إلا على صوته (٦).\nوروى الضحاك عن ابن عباس قال: هو أن الله تعالى أعطاه سلسلة موصولة بالمجرة والفلك، ورأسها عند صومعة داود ﵇، وكانت قوتها قوة الحديد، ولونها لون النار، وحلقها مستديرة، مفصلة بالجوهر (٧)، مدسرة بقضبان اللؤلؤ الرطب، فلا يحدث في الهواء حدث إلا صلصلت السلسلة، فعلم داود ذلك الحديث، ولا يمسها\n_________\n(١) في (أ): وكان.\n(٢) في (أ): سمعت.\n(٣) في (أ): زيادة: والزنابير.\n(٤) البَرْبَط: العود، أو ملهاة تشبهه، فارسي، ليس من ملاهي العرب، فعرَّبته حين سمعت به، وأصله بربت، لأن الضارب به يضعه على صدره، واسم الصدر: بَر. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١١٢ \"لسان العرب\" لابن منظور ١/ ٣٥٧.\n(٥) في (أ): والطنوج.\nالصَّنْج العربي هو الَّذي يكون في الدفوف ونحوه، فأما الصنج ذو الأوتار، فدخيل معرب، تختص به العجم، وقد تكلمت به العرب.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٤١٨ (صنج).\n(٦) وهو: قول وهب بن منبه، رواه عنه الطبري في \"تاريخ الرسل والملوك\" ١/ ٤٧٨، وأبو الشيخ في \"العظمة\" ٥/ ١٧٠٣ (١١٥٦).\n(٧) في (أ): مرصعة بالجواهر.","vol":"7","page":28},{"text":"ذو عاهة إلا برئ، وكان (١) علامة دخول قومه في الدين أن يمسوها بأيديهم، ثم (٢) يمسحون (٣) أكفهم على صدورهم، وكانوا يتحاكمون إليها بعد داود ﵇ إلى أن رفعت، فكانوا يأتونها، فمن تعدى على صاحبه، أو أنكر له حقًّا أتى (٤) السلسلة، فمن كان صادقًا محقًّا (٥) مد يده إلى السلسلة، فنالها (٦)، ومن كان كاذبًا ظالمًا (٧) لم ينلها (٨).\nفكانت كذلك إلى أن ظهر فيهم المكر والخديعة، فبلغنا أن بعض ملوكهم (٩) أودع رجلًا جوهرة ثمينة، فلما استردها (١٠) منه (١١) أنكر، فتحاكما إلى السلسلة، فعلم الَّذي كانت (١٢) عنده الجوهرة أن يده لا تنالها (١٣)، فعمد (١٤) إلى عكازه (١٥)، فنقرها، ثم ضمّنها\n_________\n(١) في (أ): وكانت.\n(٢) في (ش): حتَّى قيل.\n(٣) في (أ): يمسحوا.\n(٤) في (أ): جاؤوا إلى.\n(٥) ساقطة من (أ).\n(٦) في (ش)، (ح): فنالتها.\n(٧) ساقطة من (أ).\n(٨) في (ح): ظالمًا كاذبًا لم تنلها.\n(٩) في (ش)، (أ): ملوكها.\n(١٠) في (ش): فلما أراد أن يستردها.\n(١١) ساقطة من (أ).\n(١٢) ساقطة من (أ).\n(١٣) في (ش)، (ح): كانت الجوهرة عنده أن يده لا تنال السلسلة.\n(١٤) في (أ): ففر.\n(١٥) في (أ): عكاز.","vol":"7","page":29},{"text":"الجوهرة، واعتمد عليها حتَّى حضروا السلسلة، فقال صاحب الجوهرة: رد على الوديعة. فقال (١): ما أعرف لك عندي وديعة (٢)، فإن (٣) كنت صادقًا (٤) فتناول (٥) السلسلة، فتناولها بيده.\nفقيل للمنكر: قم أنت أيضًا، فتناولها (٦)، فقال لصاحب الجوهرة: خذ عكازتي (٧) هذِه فاحفظها (٨) حتَّى أتناول السلسلة (٩)، فأخذها، فقال الرجل: اللهم إن كنت تعلم أن هذِه الوديعة التي يدّعيها عليَّ قد وصلت إليه، فقرِّب مني السلسلة، فمد يده فتناولها، فتعجب القوم، وشكوا فيها، فأصبحوا، وقد رفع الله ﷿ السلسلة (من بين أظهرهم) (١٠).\n_________\n(١) في (ز): قال. وفي (ش)، (ح) زيادة: صاحبه.\n(٢) قبلها في (ش)، (ح): من.\n(٣) في (أ): قال: إن.\n(٤) في (أ): زيادة: مثلي.\n(٥) في (أ): تناول.\n(٦) في (ش): وتناولها. وفي (أ): فناولها.\n(٧) في (أ): عكازي.\n(٨) في (أ) زيادة: عني.\n(٩) في (أ) زيادة: فتناولها بيده.\n(١٠) ما بين القوسين ساقط من جميع النسخ.\nوذكره المصنف في \"عرائس المجالس\" (ص ٢٧٧) والبغوي في \"معالم التنزيل\" ١/ ٣٠٧، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٥٨، وعزاه أبو حيان في \"البحر المحيط\" ٢/ ٢٧٨ للضحاك.","vol":"7","page":30},{"text":"قوله ﷿: ﴿وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ﴾ الآية (١). قرأ أبو جعفر، وشيبة (٢)، ونافع، ويعقوب، وأيوب: (دفاع الله) بالألف هاهنا، وفي سورة الحج (٣)، واختاره أبو حاتم. وقرأ الآخرون (٤) بغير ألف فيهما، واختاره أبو عبيد قال (٥): لأن الله ﷿ لا يغالبه أحد، وهو (٦) الدافع وحده (٧). وقال أبو حاتم: وقد يكون الفعل (٨) من واحد، مثل قول (٩) العرب: أحسن (١٠) الله عنك الدفاع، وعافاك الله، وعاقَبَهُ (١١) الله، وناول (١٢) شيئًا (١٣).\n_________\n(١) ساقطة من (ش)، (أ).\n(٢) في (ح): شيبة وأبو جعفر.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ١٨٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٠.\n(٤) في (ش): وقرأ الآخر وقرأ الآخرون. وفي (أ): الباقون.\n(٥) في (ش): وقال.\n(٦) في (أ): هو.\n(٧) ذكره النحاس في \"إعراب القرآن\" ١/ ٣٢٨ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٥٩.\n(٨) في (ش)، (ح): الفعال.\n(٩) في (ش): من القول.\n(١٠) كذا في هامش الأصل، وجميع النسخ. وفي الأصل: أخزى.\n(١١) في (ش): وعافاه. وفي (أ): وعافية.\n(١٢) في (ش): وناوله. وفي (أ): وتأول.\n(١٣) ذكره النحاس في \"معاني القرآن\" ١/ ٢٥٦ وفي \"إعراب القرآن\" ١/ ٣٢٨ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٥٩.","vol":"7","page":31},{"text":"قال ابن عباس ومجاهد: لولا دفع الله بجنود (١) المسلمين، وسراياهم، ومرابطيهم (٢)، لغلب المشركون على الأرض، فقتلوا المؤمنين، وخربوا البلاد والمساجد (٣).\nوقال سائر المفسرين: لولا دفع الله بالمؤمنين والأبرار عن الكفار والفجار.\n﴿لَفَسَدَتِ الْأَرْضُ﴾ لهلكت بمن (٤) فيها. قال رسول الله - ﷺ -: \"يدفع الله بمن يصلي من أمتي عمن لا يصلي، وبمن يزكي عمن لا يزكي، وبمن يصوم عمن لا يصوم، وبمن يحج عمن لا يحج، وبمن يجاهد عمن لا يجاهد، ولو اجتمعوا على ترك هذِه الأشياء ما (٥) أنظرهم (٦) الله طرفة عين\" ثم تلا رسول الله - ﷺ - هذِه الآية (٧).\n_________\n(١) في (أ): بجنوده.\n(٢) في (أ): ومرابطهم.\n(٣) في (أ): المساجد والبلاد.\nوقول ابن عباس ذكره الواحدي في \"الوسيط\" ١/ ٣٦١ والسمعاني في \"تفسير القرآن\" ٢/ ٣٨٥ والماوردي في \"النكت والعيون\" ١/ ٣٢١.\nوقول مجاهد رواه الطبري في \"جامع البيان\" ٢/ ٦٣٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٨٠ (٢٥٣٨) وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٦٧ لعبد ابن حميد.\n(٤) في (ح): من. وفي (أ): والفجار لهلكت الأرض بمن.\n(٥) في (أ): لما.\n(٦) في (ش): نظرهم. وفي (ح)، (ز): ناظرهم.\n(٧) ذكره الديلمي في \"مسند الفردوس\" ٥/ ٢٥٩ (٨١٨٢) من حديث ابن عباس. =","vol":"7","page":32},{"text":"[٥٧٢] وحدثني (١) أبو الحسن (٢) بارع بن محمد بن القاسم (٣) الجرجاني (٤)، قال: أنا (٥) أبو أحمد عبد الله بن عدي القطان (٦) الحافظ (٧)، قال: نا عبدان (٨) الأهوازي (٩)، قال: نا هشام بن عمار (١٠)،\n_________\n= وروى نحوه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٨٠ (٢٥٣٧) ومن طريقه البيهقي في \"شعب الإيمان\" ٦/ ٩٧ (٧٥٩٧) عن ابن عباس موقوفًا.\n(١) في (ح): وأخبرنا.\n(٢) في (ش)، (ز): الحسين.\n(٣) ساقطة من (ح).\n(٤) علي بن محمد بن القاسم الجرجاني ابن حجر المعروف ببارع أبو الحسن الشاعر، سكن بخارى.\nروى عن: أبي أحمد بن عدي، وأبي بكر الإسماعيلي، وجماعة.\nانظر: \"تاريخ جرجان\" للسهمي (ص ٣٥٤، ٥٦٦).\n(٥) في (ش)، (ح): نا.\n(٦) في (ح): نا أحمد بن عبد الله بن عدي أبو محمد عبد الله القطان.\n(٧) عبد الله بن عدي الجرجاني القطان، الإمام ابن حجر الثقة.\n(٨) في (ش): عبد.\n(٩) عبد الله بن أحمد بن موسى بن زياد الجواليقي أبو محمد الأهوازي.\nالمعروف بعبدان. قال أبو علي النيسابوري: ما رأيت أحفظ منه. وقال الخطيب: كان أحد الحفاظ، الأثبات جمع المشايخ والأبواب وقال الذهبي: حافظ صدوق. ولد سنة (٢١٦ هـ)، وتوفي في آخر سنة (٣٠٦ هـ).\n\"تاريخ بغداد\" للخطيب ٩/ ٣٧٨، \"الأنساب\" للسمعاني ٢/ ١٠٤، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٦٨.\n(١٠) هشام بن عمار بن نصير بن ميسرة السلمي أبو الوليد الدمشقي صدوق مقرئ كبر فصار يتلقن، فحديثه القديم أصح.","vol":"7","page":33},{"text":"قال: نا عبد الرحمن بن سعد (١) بن (٢) عمار بن سعد (٣)، قال: حدثني مالك بن عَبيدة (٤)، عن أبيه (٥)، عن جده (٦) أن رسول الله - ﷺ - قال:\n_________\n(١) في (ش): سعيد.\n(٢) في (أ): عن.\n(٣) ساقطة من (ح).\nوهو: عبد الرحمن بن سعد بن عمار بن سعد أبو محمد المدني.\nوجده المعروف بسعد القرظ مؤذن رسول الله -ﷺ-، ضعيف، من السابعة. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٣٧ \"تهذيب الكمال\" للمزي ١٧/ ١٣٢ \"ديوان الضعفاء\" للذهبي ٢/ ٩٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٥١٠، \"تقريب التهذيب\" لابن حجر (٣٨٧٣).\n(٤) مالك بن عَبيدة بن مسافع الديلي.\nذكره ابن حبان في \"الثقات\" وقال ابن عدي: وما أظن لمالك بن عبيدة غير هذا الحديث. وقال ابن معين: لا أعرفه. وقال أبو محمد بن أبي حاتم: يعني أنَّه مجهول. وقال ابن حجر في \"التلخيص الحبير\": قال أبو حاتم، وابن معين: مجهول. وقال الذهبي: لا يعرف. ونقل المناوي عنه أنَّه قال: مجهول.\n\"تاريخ يحيى بن معين\" رواية الدارمي (ص ٢١٠)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢١٣، \"الثقات\" لابن حبان ٧/ ٤٦١، \"الكامل\" لابن عدي ٦/ ٣٨٠، \"ميزان الاعتدال\" للذهبي ٣/ ٤٢٧، \"التلخيص الحبير\" لابن حجر ٢/ ٩٧، \"لسان الميزان\" لابن حجر ٥/ ٥، \"فيض القدير\" للمناوي ٥/ ٣٤٤.\n(٥) عَبيدة بن مسافع الديلي.\nروى عنه اثنان. وذكره ابن حبان في \"الثقات\". وقال ابن المديني: مجهول، ولا أدري سمع من أبي سعيد أم لا. قال ابن حجر: مقبول، من الرابعة.\n\"الثقات\" لابن حبان ٥/ ١٤٥، \"تهذيب الكمال\" للمزي ١٩/ ٢٦٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٦، \"تقريب التهذيب\" لابن حجر (٤٤١٣).\n(٦) مسافع الدِّيلي أبو عَبيدة، سمع النبي - ﷺ -، ذكره البخاري في الصحابة. =","vol":"7","page":34},{"text":"\"لولا عبادٌ لله (١) ركع، وصبية رضع، وبهائم رتع (٢)؛ لصب عليكم العذاب صبًّا (٣)، ثم (٤) يَرُضُّ (٥) رَضُا\" (٦).\n_________\n= انظر: \"معرفة الصحابة\" لأبي نعيم ٥/ ٢٦٤١، \"أسد الغابة\" لابن الأثير ٤/ ٣٥٣، \"الإصابة\" لابن حجر ٦/ ٨٦.\n(١) كذا في هامش الأصل، و(ح)، (ز)، (أ). وفي الأصل: للإله. ولله ساقطة من (ش).\n(٢) في (أ): ترتع.\nرتعت الماشية ترتع رتعًا، ورتوعًا: أكلت ما شاءت، وجاءت، وذهبت في المرعى نهارًا ...، وماشية رُتُع، ورُتُوع، ورَواتِع، ورتاع. \"لسان العرب\" لا بن منظور ٥/ ١٣١ - ١٣٢ (رتع).\n(٣) ساقطة من (أ).\n(٤) في (أ): لم.\n(٥) الرَّضُّ: الدق الجريش، والرض: دقُك الشيء، ورضاضه: قطعه.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٢٣٠ (رضِ).\nوقال ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٢/ ٢٢٩: هكذا جاء في رواية، والصحيح بالصاد المهملة.\nقال شيخنا الدكتور أحمد نور سيف: لكن الفعل على الخطاب في \"الكامل\" في نسختي الظاهرية، وأحمد الثالث، وهو من الأصول، وكذلك عند البيهقي، فلا داعي للتخطئة، ويكون المعنى شدة العذاب بالرض والدق.\nحاشية \"تاريخ يحيى بن معين\" رواية الدارمي (ص ٢١١)\nقلت: ووقع عند المصنف هنا، وعند الطبراني في \"المعجم الكبير\" و\"المعجم الأوسط\" وأبي نعيم في \"معرفة الصحابة\" كما سيأتي في التخريج -بالضاد المعجمة.\n(٦) [٥٧٢] الحكم على الإسناد:\nفي إسناده عبد الرحمن بن سعد ضعيف، ومالك بن عبيدة مجهول، وأبوه مقبول =","vol":"7","page":35},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وشيخ المصنف لم يذكر بجرح أو تعديل. وورد بنحوه حديث آخر ضعيف جدًّا لا يصلح للاعتضاد.\nالتخريج:\nهو في \"الكامل\" لابن عدي ٦/ ٣٨٠، ورواه البيهقي في \"السنن الكبرى\" ٣/ ٣٤٥ عن أبي سعد الماليني قال: أخبرنا ابن عدي به.\nورواه ابن عدي ومن طريقه البيهقي في الموضعين السابقين -عن محمد بن نصر الرملي وابن سلم قالا: حدثنا هشام بن عمار به.\nورواه ابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٢١٠ (٩٦٥) ومن طريقه رواه أبو نعيم في \"معرفة الصحابة\" ٥/ ٢٦٤١ (٦٣٤١)، وابن الأثير في \"أسد الغابة\" ٦/ ٦٠٢ - ٦٠٣، ورواه الطبراني في \"المعجم الكبير\" ٢٢/ ٣٠٩ (٧٨٥)، وفي \"المعجم الأوسط\" ٦/ ٣٢٧ (٦٥٣٩) والبيهقي في \"شعب الإيمان\" ٧/ ١٥٥ (٩٨٢٠)، كلهم من طريق إبراهيم بن المنذر الحزامي قال: حدثنا عبد الرحمن بن سعد المؤذن به بنحوه.\nقال المناوي في \"فيض القدير\" ٥/ ٣٤٤: قال الذهبي في \"المهذب\": ضعيف، ومالك وأبوه مجهولان.\nوقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٢٧: فيه عبد الرحمن بن سعد بن عمار وهو ضعيف.\nوقد روى البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٤/ ٦٦ (٣٢١٢)، وأبو يعلى في \"مسنده\" ١١/ ٢٨٧ (٦٤٠٢) ١١/ ٥١١ (٦٦٣٣)، والطبراني في \"المعجم الأوسط\" ٧/ ١٣٤ (٧٠٨٥)، وابن عدي في \"الكامل\" ١/ ٢٤٣، والبيهقي في \"السنن الكبرى\" ٣/ ٣٤٥، والخطيب في \"تاريخ بغداد\" ٦/ ٦٤، كلهم من طريق إبراهيم بن خثيم بن عراك عن أبيه عن جده عن أبي هريرة به بنحوه مرفوعًا.\nقال البيهقي في \"السنن الكبرى\" ٣/ ٣٤٥: إبراهيم بن خثيم غير قوي، وله شاهد بإسناد آخر غير قوي. وتعقبه ابن التركماني وقال: قال البيهقي: غير قوي، وأهل =","vol":"7","page":36},{"text":"فنظمه (١) بارع، وأنشدني لنفسه (٢):\nلولا عبادٌ للإلهِ (٣) رُكعُ\nوصبية من اليتامى رُضعُ\nومُهْمَلات (٤) في الفلاة رُتّعُ\nصُبَّ عليكم العذاب الأوجعُ\nوروى محمد بن المنكدر عن جابر بن عبد الله قال: قال رسول الله - ﷺ -: \"إن الله سبحانه ليصلح بصلاح الرجل المسلم ولده، وولدَ ولدِهِ، وأهل دويرته، ودويرات حوله، ولا يزالون في حفظ الله ما دام فيهم\" (٥).\n_________\n= هذا الشأن أغلظوا فيه القول.\nوقال ابن حجر في \"التلخيص الحبير\" ٢/ ٩٧: في إسناده إبراهيم بن خثيم بن عراك، وقد ضعفوه.\nوقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٢٧: وفيه إبراهيم بن خثيم، وهو ضعيف.\nقلت: قول ابن التركماني له وجه.\nوانظر \"لسان الميزان\" لابن حجر ١/ ٥٣.\n(١) في (ش): فنظم.\n(٢) في (ح): فنظمه بارع قال أبو إسحاق، وأنشدنا بارع لنفسه.\n(٣) في (ش): الإله.\n(٤) في هامش (ح): مرسلات.\n(٥) رواه الطبري في \"جامع البيان\" ٢/ ٦٣٣ عن أبي حميد الحمصي قال: حدثنا يحيى بن سعيد قال: حدثنا عثمان بن عبد الرحمن عن محمد بن المنكدر به بنحوه. =","vol":"7","page":37},{"text":"وقال قتادة: يُبْتَلَى والله (١) المؤمن بالكافر، (ويُعَافى الكافر بالمؤمن) (٢).\n[٥٧٣] وأخبرنا ابن فنجويه (٣)، قال: نا أبو بكر بن خرجة (٤)، قال: نا عبد الله بن أحمد بن حنبل (٥)، قال: حدثني أبو حميد الحمصي (٦)، قال: نا يحيى بن سعيد العطار (٧)،\n_________\n= وعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٢٦، والسيوطي في \"الدر المنثور\" ١/ ٥٦٧ للطبري وحده، وقالا: ضعيف.\nورواه ابن أبي الدنيا في \"العيال\" ١/ ٥٣٨ (٣٥٩) عن علي بن الجعد قال: حدثنا أسباط ابن محمد، عن محمد بن سوقه، عن محمد بن المُنكدر به مرسلًا.\nبلفظ \"إن الله ليحفظ ... \".\n(١) ساقطة من (أ). وفي (ح): يبتلي الله.\n(٢) ما بين القوسين ساقط من (ش).\nورواه عبد بن حميد كما عزاه له السيوطي في \"الدر المنثور\" ١/ ٥٦٧.\n(٣) في (ح): عبد الله بن فنجويه.\nوهو: الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق كثير الرواية للمناكير.\n(٤) كذا في (ش) وهو الصواب. وفي (ح): ابن أبي خرجة.\nوهو: عمر بن أحمد بن القاسم بن خرجة أبو بكر، فقيه، روى عن الثقات الموضوعات.\n(٥) عبد الله بن أحمد بن حنبل، ثقة.\n(٦) أحمد بن محمد بن المغيرة بن سنان الأزدي أبو حميد الحمصي صدوق.\n(٧) كذا في (ح) وهو الصواب. وفي الأصل و(ش)، (أ): القطان.\nوهو: يحيى بن سعيد العطار الأنصاري أبو زكريا الشامي.\nضعيف، من التاسعة. =","vol":"7","page":38},{"text":"قال: نا حفص بن سليمان (١)، عن محمد بن سوقة (٢)، عن وَبَرة بن عبد الرحمن (٣)، عن ابن عمر (٤) قال: قال رسول الله - ﷺ -: \"إن الله ليدفع بالمسلم الصالح عن مائةِ أهل بيتٍ من جيرانه البلاءَ\" ثم قرأ ابن عمر: ﴿وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ﴾ (٥).\n_________\n= انظر: \"الكامل\" لابن عدي ٧/ ١٩٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٥٩، \"تقريب التهذيب\" لابن حجر (٧٥٥٨).\n(١) حفص بن سليمان المقرئ، متروك الحديث مع إمامته في القراءة.\n(٢) محمد بن سوقة الغَنَوي أبو بكر الكوفي.\nالعابد. ثقة، مرضي. وذكره الذهبي فيمن توفي بين سنة (١٤١ هـ) وسنة (١٥٠ هـ). انظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٨١، \"تاريخ الإسلام\" للذهبي ٩/ ٢٧٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٨٣.\n(٣) وَبَرة بن عبد الرحمن المُسْليُّ أبو خزيمة، ويقال أبو العباس الكوفي.\nثقة. توفي سنة (١١٦ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٤٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٠٥، \"تقريب التهذيب\" لابن حجر (٧٣٩٧).\n(٤) صحابي مشهور.\n(٥) [٥٧٣] الحكم على الإسناد:\nفي إسناده حفص بن سليمان متروك، ويحيى بن سعيد العطار ضعيف، وقد تفرد به، وابن خرجة يروي الموضوعات عن الثقات.\nالتخريج:\nأخرجه البغوي في \"معالم التنزيل\" ١/ ٣٠٨ من طريق المصنف به.\nورواه العقيلي في \"الضعفاء الكبير\" ٤/ ٤٠٣ عن عبد الله بن أحمد بن حنبل به. ورواه الطبري في \"جامع البيان\" ٢/ ٦٣٣، والطبراني في \"المعجم الأوسط\" ٤/ ٢٣٩ (٤٠٨٠) عن علي بن سعيد. وقال: لم يرو هذا الحديث عن محمد بن سوقة إلا حفص بن سليمان، ولا عن حفص إلا يحيى؛ تفرد به أبو حميد. ورواه =","vol":"7","page":39},{"text":"﴿وَلَكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-624>٢٥٢ </span>- ﴿تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ (٢٥٢)﴾.\n\n<span data-type=\"title\" id=toc-625>٢٥٣ </span>- (قوله ﷿) (١): ﴿تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ﴾\nقال الأخفش: أي: كلَّمه الله (٢). كقوله ﷿: ﴿وَفِيهَا مَا تَشْتَهِيهِ الْأَنْفُسُ﴾ (٣) أي: تشتهي (٤) ﴿وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ﴾.\n[٥٧٤] أخبرنا ابن فنجويه (٥)، قال: نا أحمد بن إبراهيم بن\n_________\n= الحيري في \"الكفاية في التفسير\" ١/ ٢١١ من طريق أبي عوانة، ورواه الواحدي في \"الوسيط\" ١/ ٣٦١ من طريق محمد بن المسيب، كلهم عن أبي حميد به. ورواه ابن عدي في \"الكامل\" ٢/ ٣٨٢ من طريق هشام بن عبد الملك قال: حدثنا يحيى بن سعيد به. وقال: وهذا الحديث لا يرويه عن ابن سوقة غير حفص بن سليمان.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٢٦: وهذا إسناد ضعيف، فإن يحيى بن سعيد هو أبو زكريا العطار الحمصي، وهو ضعيف جدًّا.\nوقال الهيثمي في \"مجمع الزوائد\" ٨/ ١٦٤: رواه الطبراني في \"المعجم الكبير\" و\"المعجم الأوسط\" وفيه يحيى بن سعيد العطار، وهو ضعيف.\nقلت: وحفص بن سليمان أشد ضعفًا منه.\n(١) ما بين القوسين ساقطة من (ش)، (ح)، (ز).\n(٢) \"معاني القرآن\" ١/ ٣٧٩.\n(٣) الزخرف: ٧١.\nوفي الأصل وجميع النسخ: (تشتهي) على قراءة ابن كثير وأبي عمرو وحمزة وغيرهم.\nانظر: \"الحجة\" لابن زنجلة (ص ٦٥٤).\n(٤) في (أ) زيادة: الأنفس.\n(٥) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق كثير الرواية للمناكير.","vol":"7","page":40},{"text":"شاذان (١)، قال: نا عمر (٢) بن أحمد القطان (٣)، قال: نا محمد بن إسماعيل (٤)، قال: نا وكيع (٥)، قال: نا سفيان (٦)، عن أبيه (٧)، عن منذر الثوري أبي يعلى (٨) عن الربيع بن خثيم (٩) قال: لا أفضل على نبينا أحدًا، ولا أفضل بعده على إبراهيم خليل الرحمن أحدًا (١٠).\n﴿وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ وَلَوْ شَاءَ اللَّهُ مَا\n_________\n(١) أحمد بن إبراهيم بن شاذان البزاز أبو بكر البغدادي، ثقة ثبت كثير الحديث.\n(٢) في (أ): عثمان.\n(٣) عمر بن أحمد القطان، الدربي ثقة.\n(٤) محمد بن إسماعيل الحساني، صدوق.\n(٥) وكيع بن الجراح، الإمام ابن حجر الثقة.\n(٦) سفيان الثوري، الإمام الحجة.\n(٧) سعيد بن مسروق الثوري الكوفي ثقة.\n(٨) في (ش): عن أبي يعلى.\nوهو: المنذر بن يعلى الثوري أبو يعلى الكوفي، ثقة. من السادسة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٤٢، \"تهذيب التهذيب\" لابن حجر ٤/ ١٥٥، \"تقريب التهذيب\" لابن حجر (٦٨٩٤).\n(٩) الربيع بن خثيم، ثقة، عابد، مخضرم.\n(١٠) في (ش) زيادة: قوله تعالى.\n[٥٧٤] الحكم على الإسناد:\nإسناده مقبول. شيخ المصنف ثقة صدوق كثير الرواية للمناكير، وفيه أيضًا محمد ابن إسماعيل الحساني صدوق.\nالتخريج:\nورواه ابن المنذر كما عزاه له السيوطي في \"الدر المنثور\" ١/ ٥٧١.\nوذكره عن الربيع: الواحدي في \"الوسيط\" ١/ ٣٦٣.","vol":"7","page":41},{"text":"اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ﴾ أي: من بعد الرسل ﴿مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ وَلَكِنِ اخْتَلَفُوا﴾ بعدهم في الدين ﴿فَمِنْهُمْ مَنْ آمَنَ﴾ ثبت على إيمانه ﴿وَمِنْهُمْ مَنْ كَفَرَ﴾ فتهود، وتنصر، وصاروا يعقوبية، ونسطورية، وملكانية (١)، ثم تحاربوا (٢).\n﴿وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا وَلَكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ﴾ فيوفق من يشاء فضلًا، ويخذل من يشاء عدلًا (٣).\n_________\n(١) في جميع النسخ: ملكائية.\nوالملكانية أصحاب ملكا الَّذي ظهر بأرض الروم، واستولى عليها، ومعظم الروم ملكانية، قالوا: إن الكلمة اتحدت بجسد المسيح، وتدرعت بناسوته، وأن الإنسان منه هو الَّذي صلب وقتل، وأن الإله منه لم ينله شيء من ذلك. ويسمون اليوم الروم الكاثوليك.\nوالنسطورية أصحاب نسطور الحكيم الَّذي ظهر في زمان المأمون، وتصرف في الأناجيل بحكم رأيه، وقال: إن الله واحد ذو أقانيم ثلاثة: الوجود، والعلم، والحياة، وهذِه الأقانيم ليست زائدة على الذات، ولا هي هو؟ ! ولا يزال لها أتباع في العراق وإيران، وتدعى أحيانًا بالكنيسة الآشورية.\nواليعقوبية أصحاب يعقوب البرذعاني، وكان راهبًا بالقسطنطينة، وقالوا بالأقانيم الثلاثة، وقالوا: اتحدت الكلمة بجسد المسيح، وانقلبت الكلمة لحمًا ودمًا، فصار الإله هو المسيح، وهو الظاهر بجسده؛ بل هو هو، وهذِه الفرقة لها أتباع في مصر، والنوبة، والحبشة.\nانظر: \"الفصل في الملل والنحل\" لابن حزم ١/ ١١٠ - ١١٢، \"الملل والنحل\" للشهرستاتي (ص ٢٢٣ - ٢٢٥).\n(٢) في (ش): حاربوا.\n(٣) نظر: \"جامع البيان\" للطبري ٣/ ٢، \"الوسيط\" للواحدي ١/ ٣٦٣، \"معالم التنزيل\" للبغوي ١/ ٣٠٩.","vol":"7","page":42},{"text":"[٥٧٥] أخبرنا أبو القاسم الحبيبي (١)، قال: وجدت في كتاب جدي الحسن بن جعفر (٢)، قال: نا أحمد بن الأحجم (٣) المروزي (٤)، قال: نا محمد بن الجَرَّاح البصري (٥)،\n_________\n(١) كذا في (ش)، (ز)، (أ). وفي الأصل: حبيب. وفي (ح): الحسن بن محمد.\nوهو: الحسن بن محمد أبو القاسم الحبيبي، مفسر عالم.\n(٢) الحسن بن جعفر، لم أجده.\n(٣) في (أ): الأعجم.\n(٤) أحمد بن الأحجم بن البختري بن معبد الخزاعي المروزي.\nقال ابن الجوزي: كذبه علماء النقل. وقال الذهبي والسيوطي: كذاب.\nانظر: \"ذكر أخبار أصبهان\" لأبي نعيم ١/ ٧٧، \"الإكمال\" لابن ماكولا ١/ ٤٦٠، \"الموضوعات\" لابن الجوزي ١/ ٤١١، \"تلخيص الموضوعات\" للذهبي (ص ١٧٨) \"ديوان الضعفاء\" للذهبي ١/ ٢٠، \"ميزان الاعتدال\" للذهبي ١/ ٨١، \"لسان الميزان\" لابن حجر ١/ ١٣٤، \"اللآلئ المصنوعة\" للسيوطي ١/ ٣٣٩٣.\n(٥) محمد بن الجراح البصري.\nذكره ابن ماكولا في ترجمة أحمد بن الأحجم حيث قال: روى عن .... ومحمد بن الجراح البصري قاضي سجستان.\nولا يمكنني الجزم إن كان هو الآتي أم لا:\nمحمد بن الجراح الطرسوسي. وفي \"الجرح والتعديل\" لابن أبي حاتم: الطوسي. قال أبو حاتم وتبعه الذهبي: مجهول. وقال ابن حجر: وفي \"علل الخلال\" سُئل أحمد عن حديث محمد بن الجراح عن شعبة مرفوعًا: من عمل كذا! فله كذا؟ فقال: هذا باطل موضوع، وقد رأيت ابن الجراح، فرأيت عنده أحاديث وضعت له، ولم يكن يدري ما الحديث.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٢٤، \"الإكمال\" لابن ماكولا ١/ ٤٦٠، \"الضعفاء والمتروكين\" لابن الجوزي ٣/ ٤٦، \"ميزان الاعتدال\" للذهبي ٣/ ٤٩٩، \"لسان الميزان\" لابن حجر ٥/ ١٠٠.","vol":"7","page":43},{"text":"قال: نا شريك بن عبد الله (١)، عن أبي إسحاق الهمداني (٢)، عن الحارث الأعور (٣) قال: قام رجل إلى علي (بن أبي طالب) (٤) - ﵁ - فقال: يا أمير المؤمنين أخبرني عن القدر (فقال: طريق) (٥) مظلم لا تسلكه، قال: يا أمير المؤمنين أخبرني عن القدر؛ قال: بحر عميق لا تلجْهُ (قال: يا أمير المؤمنين أخبرني عن القدر؟ قال (٦): سر الله قد خفي عليك فلا تُفشه (٧). قال: يا أمير المؤمنين أخبرني عن القدر) (٨)؟ فقال على ﵇: أيها السائل إن الله خلقك (٩) كما شاء، أو كما شئت؟ قال: كما شاء. قال (١٠): فيبعثك (١١) يوم القيامة كما شاء، أو كما شئت؟ قال: كما شاء. فقال: أيها المسائل\n_________\n(١) شريك بن عبد الله القاضي، صدوق، تغير حفظه منذ ولي القضاء بالكوفة.\n(٢) عمرو بن عبد الله أبو إسحاق السبيعي، ثقة، مكثر عابد اختلط بأخرة.\n(٣) الحارث بن عبد الله الأعور أبو زهير الكوفي في حديثه ضعف، كذبه الشعبي في رأيه، ورمي بالرفض.\n(٤) ما بين القوسين ساقطة من (أ).\n(٥) ما بين القوسين ساقط من (ح).\n(٦) في (أ) زيادة: علي.\n(٧) عليها طمس في الأصل، وهي من (ش)، (ح)، (ز). وفي (أ): تفتشه.\n(٨) ما بين القوسين ساقط من (ح). وفي (ش): قال: أخبرني عن القدر يا أمير المؤمنين.\n(٩) في (أ): إن الله تعالى خلفك أيها السائل.\n(١٠) ساقطة من (ش).\n(١١) في (أ): أفيبعثك.","vol":"7","page":44},{"text":"ألك مع الله مشيئة أو فوق الله مشيئة، أو دون الله مشيئة؟ فإن زعمت أن لك دون الله مشيئة، فقد اكتفيت بها عن مشيئة الله، وإن زعمت أن لك فوق الله مشيئة، فقد زعمت أن مشيئتك غالبة (١) على مشيئة الله، وإن زعمت أن لك مع الله مشيئة، فقد أدعيت الشركة. ألست تسأل ربك (٢) العافية؟ قال: بلى. قال: فمن أي (٣) شيء تسأله أمن البلاء الَّذي ابتلاك به أم من البلاء الَّذي ابتلاك به غيره (٤)؟ قال: من البلاء الَّذي ابتلاني الله (٥) به.\nقال: ألست تقول: لا حول (٦) ولا قوة إلا بالله؟ قال: بلى. قال: فتعلم (٧) تفسيرها؟ قال: لا، علمني يا أمير المؤمنين مما علمك الله. قال: تفسيرها أن العبد لا يقدر على طاعة الله، ولا تكون له قوة على معصية الله (٨) في الأمرين جميعًا إلا بالله (٩)، أيها السائل إن الله ﷿ يشج (١٠)، ويداوي؛ منه (الداء، ومنه) (١١) الدواء،\n_________\n(١) في (ش)، (أ): عالية.\n(٢) في (أ): الله تعالى.\n(٣) ساقطة من (ح).\n(٤) في (ح): غيرك.\n(٥) ساقطة من (ح)، (أ).\n(٦) في (ش): حولًا.\n(٧) في (ز): تعلم. وفي (أ): أفتعلم.\n(٨) في (ش) زيادة: ﵎.\n(٩) في (ش) زيادة: -﷾-.\n(١٠) في (أ): ليصبح.\n(١١) ما بين القوسين ساقط من (ش).","vol":"7","page":45},{"text":"أعقلت (١) عن الله؟ قال: نعم. قال على ﵇: الآن (٢) أسلم أخوكم، قوموا فصافحوه (٣)، ثم قال:\nلو رأيت (٤) رجلًا (٥) من أهل القدر؛ لأخذت برقبته فلا أزال أطأ رقبته (٦) حتَّى أكسرها، فإنهم يهود هذِه الأمة، ونَصَاراها، ومجوسها (٧).\n_________\n(١) في (أ): عقلت.\n(٢) في (أ): ألا إن.\n(٣) في (أ): فصالحوه.\n(٤) في (ش)، (ح): وجدت.\n(٥) ساقطة من (ح).\n(٦) في (ش)، (ح): عنقه.\n(٧) [٥٧٥] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع؛ فيه الحارث الأعور في حديثه ضعف. أحمد بن الأحجم كذاب. وشيخ المصنف قيل: كذبه الحاكم.\nالتخريج:\nرواه ابن عساكر في \"تاريخ دمشق\" ٤٢/ ٥١٢ من طريق إبراهيم بن مهدي الأيلي قال: نا أحمد بن الأحجم به.\nوعزاه المتقي الهندي في \"كنز العمال\" ١/ ٣٤٦ (١٥٦١) بهذا اللفظ لابن عساكر وحده.\nوروى الآجري في \"الشريعة\" ٢/ ٨٤٤ (٤٢٢)، ٢/ ٩٥٢ (٥٤٧)، وابن بطة في \"الإبانة\" ٢/ ١٤٠ (١٥٨٣)، وابن بابويه القمي الشيعي في \"التوحيد\" (ص ٣٦٥) من طريق عبد الملك بن هارون بن عنترة، عن أبيه، عن جده، عن علي به مختصرًا.\nوهذا إسناد ضعيف جدًّا، عبد الملك بن هارون، متروك الحديث، ذاهب الحديث، ورواه اللالكائي في \"شرح أصول الاعتقاد\" ٤/ ٦٩٥ (١١٢٣) من =","vol":"7","page":46},{"text":"[٥٧٦] سمعت (١) أبا محمد عبد الله بن أحمد بن محمد الناقد (٢) يقول: سمعت محمد بن إسحاق بن خزيمة (٣) يقول: سمعت المزني (٤) يقول (٥): سمعت الشافعي (٦) - ﵁ - يقول (٧):\n_________\n= طريق عبد الله بن بكر قال: حدثنا أبو بكر عبد الرحمن رفع الحديث إلى علي به مختصرًا، بذكر أوله فقط.\nوهذا إسناد منقطع، وأبو عبد الرحمن لم أظفر له بترجمة.\n(١) في (ح): وسمعت.\n(٢) في (ش): بن الناقد. وفي (أ): الباقر.\nولعله: عبد الله بن أحمد بن محمد بن عبد الله بن بالويه البالوي أبو محمد.\nقال الحاكم: بقية مشايخ أهل بيته من الصالحين المجتهدين، المؤثرين صحبة مشايخ التصوف على غيرهم من طبقات الناس، سمع أبا بكر محمد بن إسحاق ابن خزيمة وأقرانه.\nومات في رجب سنة (٣٧٨ هـ) ولم يحدث قط.\nانظر: \"الأنساب\" للسمعاني ١/ ٢٧١.\n(٣) محمد بن إسحاق بن خزيمة بن المغيرة السلمي أبو بكر النيسابوري.\nقال ابن حبان: وكان ﵀ أحد أئمة الدنيا علمًا، وفقهًا، وحفظًا، وجمعًا، واستنباطًا، حتَّى تكلم في السنن بإسناد لا نعلم سبق إليها غيره من أئمتنا مع الإتقان الوافر، والدين الشديد. وقال الدارقطني: كان إمامًا، ثبتًا، معدوم النظير. ولد سنة (٢٢٣ هـ). وتوفي في ذي القعدة سنة (١٣١ هـ).\n\"الثقات\" لابن حبان ٩/ ١٥٦، \"الإرشاد\" للخليلي ٣/ ٨٣١، \"تذكرة الحفاظ\" للذهبي ٢/ ٧٢٠، \"سير أعلام النبلاء\" للذهبي ١٤/ ٣٦٥.\n(٤) إسماعيل بن يحيى المزني، صدوق.\n(٥) في (ش) زيادة: شعر.\n(٦) محمد بن إدريس الشافعي، الإمام المشهور.\n(٧) [٥٧٦] الحكم على الإسناد: =","vol":"7","page":47},{"text":"ما شئتَ كان وإن لم أشأ (١) ... وما شئتُ إن لم تشأ لم يكنْ\nخلقتَ العبادَ على ما (٢) علمتَ ... ففي العلم يمضي (٣) الفتى والمسن\nعلى ذا (٤) مننت وهذا خذلت ... وهذا أعنتَ وذا لم تُعِنْ\nوهذا شقي وهذا سعيد ... وهذا قبيح وهذا حسن\n\n<span data-type=\"title\" id=toc-626>٢٥٤ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِمَّا رَزَقْنَاكُمْ﴾\nيعني: صدقة التطوع والنفقة في الخير ﴿مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ\n_________\n= إسناده حسن.\nالتخريج:\nالأبيات في \"الديوان\" (ص ٨٣).\nورواها البيهقي في \"مناقب الشافعي\" ٢/ ١٠٩، من طريق أحمد بن محمد بن مقسم قال: أخبرني بعض أصحابنا قال: أخبرني المزني به.\nوفي ١/ ٤١٢، ومن طريقه السبكي في \"طبقات الشافعية الكبرى\" ١/ ٢٩٥ من طريق الربيع قال: سمعت الشافعي فذكرها.\nوذكرها ابن حجر في \"توالي التأسيس\" (ص ٧٥).\n(١) في (أ): وما لم تشاء.\n(٢) ساقطة من (أ).\n(٣) في (أ): يجري.\n(٤) في (ح): فهذا.","vol":"7","page":48},{"text":"فِيهِ﴾ لا فداء فيه (١) ﴿وَلَا خُلَّةٌ﴾ لا (٢) صداقة ﴿وَلَا شَفَاعَةٌ﴾ (إلا بإذن الله) (٣). قرأها كلها بالنصب ابن كثير، وأبو عمرو، ويعقوب. (وفي (٤) الطور: ﴿لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ﴾) (٥). وقرأها الباقون كلها بالرفع والتنوين (٦)، وكلا الوجهين سائغ في التبرئة (٧).\n﴿وَالْكَافِرُونَ هُمُ الظَّالِمُونَ﴾ لأنهم وضعوا العبادة في غير موضعها.\n_________\n(١) ساقطة من (ح). وفي (ش): ... لا بيع لا فداء فيه.\n(٢) في جميع النسخ: ولا.\n(٣) ساقط من (ش).\n(٤) كذا في (ز): وهو الصواب؛ لأن الثلاثة هكذا قرأوا في الطور. وكتب في هامشها: وقرآ في. وأما في الأصل: وقرأ في.\n(٥) آية: (٢٣). وما بين القوسين ساقط من (ش)، (ح)، (أ).\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ١٧٨)، \"الحجة\" لابن زنجلة (ص ١٤١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٣).\n(٧) في (أ): العربية.","vol":"7","page":49},{"text":"<span data-type=\"title\" id=toc-627>٢٥٥ </span>- قوله ﷿ ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ (١).\n[٥٧٧] أخبرنا أبو الحسن محمد بن القاسم الفارسي (٢)، قال: نا (٣) أبو محمد عبد الله بن أحمد بن جعفر (٤)، قال: نا (٥) أبو عمرو الحيري (٦)، قال: نا أحمد بن منصور الرمادي (٧)، قال: نا يحيى الحماني (٨)، قال: نا جعفر بن سليمان (٩)،\n_________\n(١) في (ش)، (ح) زيادة: الآية.\n(٢) محمد بن القاسم أبو الحسن الفارسي، الماوردي القلوسي لم يذكر بجرح أو تعديل.\n(٣) في (ش)، (ح): أنا.\n(٤) عبد الله بن أحمد بن جعفر الشيباني الشعراني ثقة.\n(٥) في (ش)، (ز): أنا.\n(٦) أحمد بن محمد بن أحمد بن منصور أبو عمرو الحيري النيسابوري الإمام ابن حجر.\n(٧) أحمد بن منصور بن سيار بن المعارك الرمادي أبو بكر البغدادي.\nثقة، حافظ، طعن فيه أبو داود لمذهبه في الوقف في القرآن. قال أبو العباس محمد بن رجاء البصري. قلت: لأبي داود السجستاني لم أرك تحدث عن الرمادي؟ قال: رأيته يصحب الواقفة فلم أحدث عنه.\nقال الذهبي في \"تذهيب التهذيب\" ١/ ٢٠٥: قلت: هذا لا يوجب ترك الاحتجاج به، وهو نوع من الوسواس. توفي سنة (٢٦٥ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٧٨، \"تهذيب التهذيب\" لابن حجر ١/ ٤٨، \"تقريب التهذيب\" لابن حجر (١١٣).\n(٨) يحيى بن عبد الحميد الحماني، حافظ، إلا أنَّه متهم بسرقة الأحاديث.\n(٩) جَعفَر بن سليمان الحرَشي -بفتح الحاء المهملة، وفتح الراء، وبالشين المعجمة =","vol":"7","page":50},{"text":"وابن المبارك (١) عن سعيد الجُرَيري (٢)\n_________\n= ويقال: الضُّبَعي -بضم الضاد المعجمة، وفتح الباء الموحدة- لأنه كان نازلا في بني ضُبيعة بالبصرة.\nسمع ثابتا البُناني، ومالك بن دينار.\nروى عنه: عبد الرحمن بن مهدي، وعبد الله بن المبارك. مات سنة (١٧٨ هـ).\nقال يحيى بن معين: جعفر بن سليمان الضبعي: ثقة.\nوقال علي بن المديني: أكثر جَعفر -يعني: بن سليمان- عن ثابت، وكتب مراسيل -وفيها أحاديث مناكير- عن ثابت، عن النبي ﷺ.\nقال ابن حجر في \"تقريب التهذيب\" (٩٤٢): صدوق زاهد، لكنه كان يتشيع. توفي سنة (١٧٨)\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٨١، \"تهذيب الكمال\" للمزي ٥/ ٤٣.\n(١) في (أ): سليمان بن المبارك.\nوهو: عبد الله بن المبارك، الإمام الثقة الثبت الفقيه العالم.\n(٢) سعيد بن إياس الجريري أبو مسعود البصري.\nثقة اختلط قبل موته بثلاث سنين. وقال أبو داود: كل من أدرك أيوب، فسماعه من الجريري جيد. قال العراقي: الذين عُرف أنهم سمعوا منه قبل الاختلاط: إسماعيل ابن علية، وهو أرواهم عنه، والحمادان، والسفيانان، وشعبة وعبد الوارث بن سعيد، وعبد الوهاب بن عبد المجيد الثقفي، ومعمر، ووهيب بن خالد، ويزيد بن زريع. وقال ابن حجر: وما أخرج البخاري من حديثه إلا عن عبد الأعلى، وعبد الوارث، وبشر بن المفضل. وهؤلاء سمعوا منه قبل الاختلاط. وقال العراقي: في بيان من ذكر أن سماعه منه بعد التغير وهم: إسحاق بن الأزرق، وعيسى بن يونس، ومحمد بن أبي عدي، ويحيى بن سعيد القطان، ويزيد بن هارون. وقال العجلي: روى عنه في الاختلاط: ... وابن المبارك. وقد روى مسلم له من رواية جعفر بن سليمان وابن المبارك عنه.\nتوفي سنة (١٤٤ هـ).","vol":"7","page":51},{"text":"عن أبي (١) السَّلِيل (٢)، عن عبد الله بن رباح (٣)، عن أُبي بن كعب (٤)\n_________\n= \"تاريخ أسماء الثقات\" لابن شاهين (ص ١٨١)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١، \"سؤالات أبي عبيد الآجري لأبي داود\" ١/ ٤٠٤، \"الثقات\" لابن حبان ٦/ ٣٥١، \"التقييد والإيضاح\" للعراقي (ص ٤٢٦ - ٤٢٧)، \"تهذيب التهذيب\" لابن حجر ٢/ ٧، \"هدي الساري\" لابن حجر (ص ٤٠٥)، \"النكت الظراف\" لابن حجر ٣/ ٤٥٨.\n(١) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي الأصل، (ز): ابن.\n(٢) ضريب بن نُقَير، ويقال: نفير الجريري أبو السَّلِيل البصري القيسي، روى عن أبي حسان بن خالد بن غلاق القيس، وعبد الله بن رباح، وخلق، وعنه سعيد الجريري، وعوف الأعرابي وعدة. روى له الجماعة إلا البخاري، ثقة. من السادسة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٧٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٢٨، \"تقريب التهذيب\" لابن حجر (٢٩٨٤).\n(٣) في (أ): بن أبي رباح.\nوهو: عبد الله بن رباح الأنصاري أبو خالد المدني، سكن البصرة، ثقة.\nقال خليفة بن خياط: قتل في ولاية ابن زياد.\nوقال ابن حجر: قال أبو عمران الجوني: وقفت مع عبد الله بن رباح، ونحن نقاتل الأزارقة مع المهلب، فهذا يدل على أنَّه تأخر بعد ولاية ابن زياد بمدة، وقرأت بخط الذهبي أنَّه توفي في حدود سنة (٩٠ هـ)، فهذا أشبه.\n\"طبقات خليفة بن خياط\" (ص ٢٠٠)، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٥٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٣٠، \"تقريب التهذيب\" لابن حجر (٣٣٠٧). قلت: ذكر ابن كثير في \"البداية والنهاية\" ٩/ ٢٠ في حوادث سنة سبع وسبعين ما يأتي: وفي هذِه السنة كانت حروب كثيرة جدًّا بين المهلب بن أبي صفرة نائب الحجاج، وبين الخوارج الأزارقة.\nانظر: \"تاريخ الرسل والملوك\" للطبري ٦/ ٣٠١.\n(٤) صحابي.","vol":"7","page":52},{"text":"قال: سألني رسول الله (١) - ﷺ - فقال: \"يا أبا المنذر، أي آية أعظم في كتاب الله (٢)؟ \" قلت: (الله ورسوله أعلم. قالها ثلاثًا. ثم سألني، فقلت (٣): الله ورسوله أعلم. ثم سألني فقلت: ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾. فضرب في (٤) صدري، ثم قال (٥)، \" هنيئًا لك العلم أبا المنذر (٦)، والذي نفسي بيده إن لها لسانًا يقدس (٧) الملك عند ساق العرش\" (٨).\n_________\n(١) في (ش)، (ح): النبي.\n(٢) بعدها في (ش)، (ح)، (أ): أعظم.\n(٣) في (أ) زيادة: بعد الثلاثة.\n(٤) في (أ): على.\n(٥) في (ح): وقال.\n(٦) في (أ): وقال: ليهنك العلم يا أبا المنذر.\n(٧) في (أ): لسانًا وشفتين نقدس.\n(٨) [٥٧٧] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، والحماني حافظ إلا أنَّه متهم بسرقة الحديث، والحديث قد روي من طرق صحيحة عن سعيد الجريري.\nالتخريج:\nرواه الطيالسي في \"مسنده\" (ص ٧٤) (٥٥٠) عن جعفر بن سليمان، عن سعيد الجريري، عن عبد الله بن رباح به. وفي آخره: قال: وسفيان يقول: سعيد عن أبي السليل عن عبد الله بن رباح.\nومسلم في كتاب صلاة المسافرين، باب فضل سورة الكهف وآية الكرسي (٨١٠) وأبو داود في كتاب الصلاة باب ما جاء في آية الكرسي (١٤٦٠)، وعبد بن حميد في \"مسنده\" كما في \"المنتخب\" ١/ ١٩٩ (١٧٨)، والبيهقي في \"شعب الإيمان\" ٢/ ٤٥٦ (٢٣٨٧)، والبغوي في \"معالم التنزيل\" ١/ ٣١٥ وفي \"شرح السنة\" =","vol":"7","page":53},{"text":"[٥٧٨] وأخبرنا أبو عمرو أحمد (١) بن أُبي الفراتي (٢)، قال: أنا (٣) أبو بكر أحمد بن يعقوب بن عبد الجبار الأموي (٤)، قال: نا أبو عبد الله أحمد بن الحسن (٥) بن (عبد الجبار) (٦) الصوفي (٧)، قال: نا محمد بن\n_________\n= ٩/ ٤٥٤ (١١٩٥)، وابن عبد البر في \"جامع بيان العلم وفضله\" ١/ ٧٦٣ (١٤١٠)، والجوزقاني في \"الأباطيل والمناكير والصحاح\" ٢/ ٢٩٨ (٧١٠)، كلهم من طريق عبد الأعلى، وليس عند مسلم، وأبي داود.\nوعند ابن عبد البر، والجوزقاني: \"والذي نفسي بيده إن لها لسانًا. . \" ورواه عبد الرزاق في \"المصنف\" ٣/ ٣٧٠ (٦٠٠١)، ومن طريقه رواه الإمام أحمد في \"المسند\" ٥/ ١٤١ - ١٤٢ (٢١٢٧٨)، وابن الضريس في \"فضائل القرآن\" (ص ٩٠ - ٩١) (١٨٦)، والطبراني في \"المعجم الكبير\" ١/ ١٩٧ (٥٢٦) مختصرًا، والبيهقي في \"شعب الإيمان\" ٢/ ٤٥٥ (٢٣٨٦)، ورواه الواحدي في \"الوسيط\" ١/ ٣٦٤ من طريق محمد بن عبد الوهاب السكري، وليس عنده: \"والذي نفسي. . \"، كلاهما عن الثوري.\nورواه أبو عبيد في \"فضائل القرآن\" (ص ٢٢٩) عن إسماعيل بن إبراهيم ابن علية. والحاكم في \"المستدرك\" ٣/ ٣٤٤، وعنه البيهقي في \"شعب الإيمان\" ٢/ ٤٥٦ (٢٣٨٧) من طريق يزيد بن هارون وليس عندهما: \"والذي نفسي ... \" كلهم عن سعيد الجريري به.\n(١) ساقطة من (أ).\n(٢) من (ش، ح). وفي (ح) زيادة: بقراءتي عليه.\nوهو: أحمد بن أُبي أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٣) في (ش)، (أ): نا.\n(٤) أحمد بن يعقوب بن عبد الجبار الأموي، كان يضع الحديث، ويحدث عن المجاهيل.\n(٥) ساقطة من (أ).\n(٦) ما بين القوسين ساقط من (ح).\n(٧) أحمد بن الحسن بن عبد الجبار الصوفي، ثقة.","vol":"7","page":54},{"text":"كثير الفهري (١)، عن ابن لهيعة (٢)، عن أبي قَبيل المعافري (٣)، عن عبد الله بن عمرو بن العاص (٤) ﵄ قال: قال النبي (٥) - ﷺ -: \"من قرأ آية الكرسي دبر كل صلاة مكتوبة كان الَّذي يتولى (٦)\n_________\n(١) محمد بن كثير بن مروان الفهري الشامي.\nمتروك. توفي سنة (٢٣٠ هـ).\nانظر: \"الكامل\" لابن عدي ٦/ ٢٥٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٨٤، \"تقريب التهذيب\" لابن حجر (٦٢٥٥).\n(٢) عبد الله بن لهيعة، صدوق، خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهب عنه أعدل من غيرهما.\n(٣) حُيَى، وقيل: حَيّ بن هانئ بن ناضر بن يمتع المعافري أبو قبيل المصري.\nقال الإمام أحمد، ويحيى بن معين، وأبو زرعة، والعجلي: ثقة. ووثقه الفسوي، وأحمد بن صالح المصري. وذكره ابن حبان في \"الثقات\" وقال: وكان يخطئ. وقال أبو حاتم: صالح الحديث. وقال ابن عبد البر: قال أحمد ويحيى: ثقة، وتابعهما على ذلك غيرهما، ولا خلاف علمته فيه. وقال ابن حجر: ذكره الساجي في \"الضعفاء\" له، وحكى عن ابن معين أنَّه ضعفه.\nوقال أيضًا: صدوق يهم. توفي بالبرلس سنة (١٢٨ هـ)، وقيل: (١٢٧ هـ).\nانظر: \"تاريخ أسماء الثقات\" لابن شاهين (ص ١٣٩)، \"تاريخ يحيى بن معين\" رواية الدارمي (ص ٢٣٨)، \"الجرح والتعديل\" لا بن أبي حاتم ٣/ ٢٧٥، \"الثقات\" لابن حبان ٤/ ١٧٨، \"المؤتلف والمختلف\" للدارقطني ٢/ ٧٨٣، \"الإكمال\" لابن ماكولا ٧/ ٣٢٧ \"الاستغناء في معرفة المشهورين من حملة العلم بالكنى\" لابن عبد البر ٢/ ٨٩٦، \"تهذيب التهذيب\" لابن حجر ١/ ٥١٠، \"تقريب التهذيب\" لابن حجر (١٦٠٦).\n(٤) صحابي.\n(٥) في (ش)، (أ): رسول الله.\n(٦) في (أ): تولى.","vol":"7","page":55},{"text":"قبض نفسه (١) ذو الجلال والإكرام، وكان كمن قاتل مع أنبياء الله حتَّى استشهد\" (٢).\n[٥٧٩] وأخبرني (٣) محمد (٤) بن القاسم بن أحمد (٥)، قال: أنا (٦) عبد الله بن أحمد بن جعفر (٧)، قال: نا أبو عمرو الحيري (٨)، قال: نا\n_________\n(١) في (أ): روحه.\n(٢) [٥٧٨] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع؛ فيه أحمد بن يعقوب يضع الحديث، ومحمد بن كثير الفهري متروك.\nوذكره عن الثعلبي: الطبرسي في \"مجمع البيان\" ٢/ ٢٩٩.\nورواه الخطيب في \"تاريخ بغداد\" ٦/ ١٧٣ من طريق إبراهيم بن محمد بن كردزاذ قال: أخبرنا محمد بن إسماعيل بن العباس الوراق قال: حدثنا أحمد بن الحسن ابن عبد الجبار به مختصرًا دون قوله: \"وكان كمن قاتل. . \"\nوعزاه المتقي الهندي في \"كنز العمال\" ١/ ٥٦٩ (٢٥٦٦) إلى الخطيب في \"تاريخ بغداد\" وحده. .\nوقال ابن عراق في \"تنزيه الشريعة\" ١/ ٢٩٤ - ٢٩٥: قال الشيخ تقي الدين السبكي الشافعي: هذا الحديث منكر، ويشبه أن يكون موضوعًا، والحمل فيه على محمد بن كثير.\nوانظر \"الفوائد المجموعة\" للشوكانى (ص ٣١١).\n(٣) في (ز): أخبرنا. وفي (أ): وأخبرنا.\n(٤) في (أ): أحمد.\n(٥) في (ح): حدثنا محمد بن أحمد.\nوهو: محمد بن القاسم أبو الحسن الفارسي الماوردي، لم يذكر بجرح أو تعديل.\n(٦) في (ش)، (أ): نا.\n(٧) عبد الله بن أحمد بن جعفر الشيباني، الشعراني، ثقة.\n(٨) أحمد بن محمد أبو عمرو الحيري، الإمام ابن حجر.","vol":"7","page":56},{"text":"محمد بن يحيى (١)، قال: نا مسلم بن إبراهيم (٢)، قال: نا إسماعيل بن مسلم (٣)، قال: نا أبو المتوكل الناجي (٤) أن أبا هريرة (٥) كان معه مفتاح بيت الصدقة، وكان فيه تمر (٦)، فذهب يومًا، ففتح الباب، فإذا التمر قد أُخذ منه ملؤ الكف (٧)، ثم دخل يومًا آخر، وقد (٨) أُخذ منه مثل ذلك، ثم دخل يومًا آخر، فإذا قد (٩) أخذ منه مثل ذلك (١٠). قال: فذكر ذلك أبو هريرة للنبي (١١) - ﷺ -، فقال له النبي\n_________\n(١) محمد بن يحيى الذهلي، ثقة، حافظ.\n(٢) مسلم بن إبراهيم أبو عمرو البصري، ثقة، مأمون.\n(٣) إسماعيل بن مسلم العبدي أبو محمد البصري القاضي، روى عن الحسن ومحمد ابن واسع وسعيد بن مسروق الثوري وأبي المتوكل الناجي، وعنه: روح بن عبادة وسفيان بن عيينة وعبد الله بن المبارك وعبد الرحمن بن مهدي وشعيب بن حرب والفضل بن دكين ومسلم بن إبراهيم ووكيع ويحيى بن سعيد القطان، ثقة، من السادسة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٩٦، \"تهذيب الكمال\" للمزي ٣/ ١٩٦، \"تهذيب التهذيب\" لابن حجر ١/ ١٦٧، \"تقريب التهذيب\" لابن حجر (٤٨٣).\n(٤) علي بن داود أبو المتوكل الناجي، ثقة.\n(٥) صحابي مشهور.\n(٦) في (ش): وكانت تمرًا.\n(٧) في (ش)، (ح): كف.\n(٨) في (ح): فإذا هو قد.\n(٩) في (ز): وقد. و(فإذا) ليست فيها، وفي (أ): فإذا هو قد.\n(١٠) في (ش) زيادة: اليوم.\n(١١) في (أ): لرسول الله.","vol":"7","page":57},{"text":"- ﷺ -: \"أيسرك أن تأخذه؟ \" قال: نعم. قال: \"فإذا (١) فتحت الباب (٢)، فقل: سبحان من سخرك لمحمد - ﷺ -\".\nقال: فذهب (٣)، ففتح الباب، فقال: سبحان من سخرك لمحمد - ﷺ - (٤) فإذا هو قائم بين يديه، فقال له: يا عدو الله أنت صاحب هذا (٥)؟ ! قال: نعم. قال: فإني (٦) لا أعود ما كنت آخذه (٧) إلا لأهل بيت فقراء من الجن، فتركه. ثم عاد فذكره (٨) للنبي - ﷺ -، فقال له (٩): \"أيسرك أن (١٠) تأخذه؟ \" قال: نعم. قال: \"فإذا (١١) فتحت الباب فقل مثل ذلك\" (١٢). ففتح الباب، فقال: سبحان من سخرك لمحمد - ﷺ -، فإذا هو قائم بين يديه، فقال (١٣):\n_________\n(١) في (ش)، (أ): إذا.\n(٢) ساقطة من (ز).\n(٣) من (ز)، (أ).\n(٤) ما بين القوسين ساقط من الأصل.\n(٥) في (أ) زيادة: البيت.\n(٦) ساقطة من (أ).\n(٧) في (أ): لآخذه.\n(٨) في (ش): فذكر.\n(٩) ساقطة من (ح)، (أ). وفي (ش) زيادة: فقال.\n(١٠) ساقطة من (ش).\n(١١) في (أ): إذا.\n(١٢) في (ش)، (ح) زيادة: أيضًا.\n(١٣) في (ش): وقال له. وفي (ح)، (ز)، (أ): فقال له.","vol":"7","page":58},{"text":"يا عدو الله، أليس زعمت (١) أنك لا تعود؟ قال: دعني هذِه المرة؛ فإني لا أعود، فتركه. ثم عاد (٢)، فأخذه الثالثة، فقال له (٣): أليس قد عاهدتني ألا تعود، اليوم لا أدعك حتَّى أذهب بك إلى النبي (٤) - ﷺ -. فقال: لا تفعل؛ فإنك إن تدعنى علمتك كلمة (٥) إذا أنت قلتها لم يقربك أحد من الجن صغير ولا كبير (٦)، ذكر (٧) ولا أنثى. قال له (٨): لتفعلن (٩). قال: نعم. قال: فما هي (١٠)؟ قال: ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ حتَّى ختمها، فتركه، فذهب (١١) ولم يعد، فذكر أبو هريرة للنبي (١٢) - ﷺ -، فقال له النبي - ﷺ -: \"أما علمت (١٣) ذلك يا أبا هريرة إنه كذلك\" (١٤).\n_________\n(١) في (ش)، (ح): أليس قد زعمت. وفي (أ): ألست زعمت.\n(٢) في (ش): عاده.\n(٣) ساقطة من (أ).\n(٤) في (أ): رسول الله.\n(٥) في (ش): كلمتك بكلمة. وفي (ز): أعلمك كلمة.\n(٦) في (ز): كبير ولا صغير.\n(٧) في (ح): لا ذكر. وفي (أ): ذكرًا.\n(٨) ساقطة من (ز).\n(٩) في (ش): أتفعلن. وفي (أ): فلتفعلن.\n(١٠) في (ح): فما هن. وفي (أ): ما هي.\n(١١) ساقطة من (أ).\n(١٢) في (ح): ذلك للنبي. وفي (أ): ذلك لرسول الله.\n(١٣) في (ش): ما علمت. وفي (أ): أوما علمت.\n(١٤) [٥٧٩] الحكم على الإسناد: =","vol":"7","page":59},{"text":"[٥٨٠] وأخبرني ابن فنجويه (١) قال: نا أبو بكر محمد بن علي\n_________\n= شيخ المصنف لم يذكر بجرح أو تعديل وبقية رجاله ثقات.\nوالحديث قد روي من طرق صحيحة عن مسلم بن إبراهيم. وهو في \"صحيح البخاري\" معلقًا بصيغة الجزم.\nالتخريج:\nرواه ابن الضريس في \"فضائل القرآن\" (ص ٩٥) (١٩٥) وابن مردويه في \"تفسيره\" كما عزاه له ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٣٤ من طريق أحمد بن زهير ابن حرب كلاهما ابن الضريس وأحمد بن زهير عن مسلم بن إبراهيم به.\nورواه النسائي في \"عمل اليوم والليلة\" (ص ٢٧٧) (٩٦٤) ومن طريقه علم الدين السخاوي في \"جمال القراء\" ١/ ٥٦ من طريق شعيب بن حرب عن إسماعيل بن مسلم به بنحوه.\nورواه البخاري في كتاب الوكالة باب إذا وكل رجلًا فترك الوكيل شيئًا (٢٣١١) مطولًا. وفي كتاب بدء الخلق باب صفة إبليس وجنوده (٣٢٧٥) وفي كتاب فضائل القرآن باب فضل سورة البقرة (٥٠١٠) مختصرًا معلقًا في المواضع الثلاثة عن عثمان بن الهيثم بصيغة الجزم. ورواه موصولًا النسائي في \"عمل اليوم والليلة\" (ص ٢٧٨) (٩٦٥) وابن خزيمة في \"صحيحه\" ٤/ ٩١ (٢٤٢٤)، وأبو نعيم في \"دلائل النبوة\" (ص ٣٦٨) (٢٦٧)، (ص ٦٠٠) (٥٤٦)، والبيهقي في \"دلائل النبوة\" ٧/ ١٠٧ وفي \"شعب الإيمان\" ٢/ ٤٥٦ (٢٣٨٨) وفي \"الدعوات الكبير\" ٢/ ١١٤ (٣٥٥)، والبغوي في \"معالم التنزيل\" ١/ ٣١٩ وفي \"شرح السنة\" ٤/ ٤٦٠ (١١٩٦) كلهم من طرق عن عثمان بن الهيثم قال: حدثنا عوف، عن محمد بن سيرين، عن أبي هريرة به بمعناه، بألفاظ متقاربة.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٣٤ بعد أن ذكر هذِه الرواية: وقد روي من وجه آخر عن أبي هريرة -يقصد رواية أبي المتوكل عنه- بسياق آخر قريب من هذا.\nوقد بين ابن حجر في \"فتح الباري\" ٤/ ٤٨٨ - ٤٨٩ الاختلاف بين الروايتين.\n(١) في (ح): وأخبرنا أبو عبد الله الحسين بن محمد الدينوري.","vol":"7","page":60},{"text":"السروي (١)، قال: نا (٢) أبو أحمد محمد بن الحسين (٣) بن الفضل بن مالك (٤) عن (٥) محمد بن العباس مولى بني هاشم (٦) قال: نا أبو جعفر محمد بن أبي (٧) السري (٨) قال: نا أبو علي إدريس بن موسى البزار (٩)\n_________\n= وهو: الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(١) في (أ): السروري.\nلم أجده.\n(٢) في (ح): أنا.\n(٣) في (ش)، (ح)، (ز): محمد بن الحسن بن الحسين. وفي (أ): أحمد بن محمد ابن الحسن.\n(٤) أبو أحمد محمد بن الحسين بن الفضل بن مالك لم أجده.\n(٥) كذا في (ش)، (ح)، (أ). وفي الأصل (ز): بن.\n(٦) محمد بن العباس مولى بني هاشم أبو عبد الله البغدادي.\nالمؤدب، يعرف بلحية الليف. قال الخطيب: وكان ثقة. وذكره ابن حبان في \"الثقات\"، وقال: ربما أخطأ. وقال ابن المنادي: كان صدوقًا، صالحًا. توفي سنة (٢٩٠ هـ).\n\"الثقات\" لابن حبان ٩/ ١٥٣، \"تاريخ بغداد\" للخطيب ٣/ ١١٢، \"تاريخ الإسلام\" للذهبي ٢١/ ٢٦٥، \"لسان الميزان\" لابن حجر ٥/ ٢١٦.\n(٧) ساقطة من (ش).\n(٨) محمد بن سهل أبي السري بن بسام الأزدي أبو جعفر البغدادي.\nقال الخطيب: روى عن هشام بن محمد الكلبي مصنفاته، وعن إسحاق بن يوسف الأزرق حدث عنه أبو أحمد محمد بن موسى البربري، ومحمد بن خلف بن المرزبان ... وغيرهم.\n\"تاريخ بغداد\" للخطيب ٥/ ٣١٤، \"المتفق والمفترق\" للخطيب ٣/ ١٨٣٢.\n(٩) إدريس بن موسى البزار أبو علي، لم أظفر له بترجمة.","vol":"7","page":61},{"text":"قال: نا أحمد بن عبد (١) الله، قال: حدثني (٢) محمد بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب (٣)، عن (٤) آبائه عن علي بن أبي طالب (٥) - ﵁ - قال: قال رسول الله - ﷺ -: \"يا علي، آية نزلت من كنوز العرش خر كلل صنم يعبد في المشرق والمغرب على وجهه\".\nوفزع إبليس، وقال (٦): حدث في هذِه الليلة حدث كبير، فانتظروني أضرب لكم مشارق الأرض ومغاربها. فأتى يثرب، فاستقبله\n_________\n(١) في (أ): عبيد.\nولعله: أحمد بن عبد الله بن خالد أبو علي الجويباري، ويقال: الجوباري. كذاب، يضع الحديث.\n(٢) في جميع النسخ: نا.\n(٣) محمد بن جعفر الصادق بن محمد الباقر بن علي زين العابدين الحسيني العلوي أبو جعفر المدني.\nيلقب بالديباج، دعا لنفسه في أول دولة المأمون، وكان سيدًا، مهيبًا، عاقلًا، فارسًا شجاعًا، يصوم يومًا، ويفطر يومًا. قال البخاري: قال لي إبراهيم بن المنذر: إسحاق أخوه أوثق منه، وأقدم سنًا. وذكره ابن عدي في \"الكامل\" وقال الذهبي: تكلم فيه، توفي سنة (٢٠٣ هـ). قال الذهبي: وقد نيف على السبعين. \"التاريخ الكبير\" للبخاري ١/ ٥٧، \"الكامل\" لابن عدي ٥/ ٢٢٧، \"تاريخ بغداد\" للخطيب ٢/ ١١٣، \"سير أعلام النبلاء\" ١٠/ ١٠٤، \"ميزان الاعتدال\" للذهبي ٣/ ٥٠٠، \"لسان الميزان\" لابن حجر ٥/ ١٠٣.\n(٤) في (ش): وعن.\n(٥) ساقطة من (ش)، (أ) في الموضعين. و(عن آبائه عن علي بن أبي طالب) ساقطة من (ز).\n(٦) في (أ) زيادة: لقد.","vol":"7","page":62},{"text":"رجل، فتصدى له إبليس في صورة شيخ، فقال (١): يا عبد الله هل حدث هذِه (٢) الليلة أو في هذا اليوم شيء؟\nقال: نعم أخبرنا رسول الله - ﷺ - أنَّه (٣) نزلت عليه (٤) آية أصبح كل صنم خارًّا على وجهه. فانصرف إبليس إلى أصحابه، وقال: حدث بيثرب أعظم الحديث. وقال النبي - ﷺ -: \"ما قرئت هذِه الآية في دار إلا اهتجرتها (٥) الشياطين (٦) ثلاثة أيام -أو قال: ثلاثين يومًا- ولا يدخلها ساحر (٧) ولا ساحرة أربعين ليلة (٨). يا علي: علِّم (٩) ولدك، وأهلك، وجيرانك (١٠)، فما نزلت آية أعظم منها\" (١١).\n_________\n(١) في (ح) زيادة: له.\n(٢) في (ح)، (ز)، (أ): في هذِه.\n(٣) في هامش (ز): أنها.\n(٤) ساقطة من (ش).\n(٥) في (أ): هجرها.\n(٦) في (ش)، (أ): الشيطان.\n(٧) في (ش): ساحرًا.\n(٨) في (ز)، (أ): يومًا.\n(٩) في (ز): علمها.\n(١٠) في (أ) وهامش (ز) زيادة: هذِه الآية.\n(١١) [٥٩٠] الحكم على الإسناد:\nفي إسناده من لم أجده، ومحمد بن جعفر الصادق متكلم فيه، وأحمد بن عبد الله إن كان هو الجويباري فالحديث موضوع.\nالتخريج:\nالحديث ذكره الزمخشري في \"الكشاف\" ١/ ٣٠٢. =","vol":"7","page":63},{"text":"[٥٨١] وأخبرني (١) محمد بن القاسم (٢)، قال: نا أبو عبد الله محمد بن يزيد (٣) المعَدَّل (٤)، قال: نا أبو يحيى البزار (٥)، قال: نا طاهر بن سعيد (٦)، قال: نا محمد بن عمرو (٧)،\n_________\n= وبيض له الزيلعي عند تخريجه. \"تخريج أحاديث وآثار الكشاف\" ١/ ١٦٠.\nوقال ابن حجر في \"الكاف الشاف\" ١/ ٣٠٢: لم أجده.\n(١) في (ح): حدثنا.\n(٢) محمد بن القاسم الفارسي الماوردي لم يذكر بجرح أو تعديل.\n(٣) كذا في (ش)، (ح) وهو الصواب. وفي الأصل، (ز)، (أ): زيد.\n(٤) في (أ): العدل.\nوهو: محمد بن يزيد بن محمد المعدل أبو عبد الله الجوزي أو الجوري النيسابوري. لم يذكر بجرح أو تعديل.\n(٥) هو: زكريا بن يحيى بن الحارث المزكى البَزَّار أبو يحيى النيسابوري.\nذكره السمعاني في شيوخ عتيق بن محمد. شيخ الحنفية بنيسابور. وقال الحاكم: شيخ أهل الرأي في عصره. وله مصنفات كثيرة في الحديث، وكان من العباد. توفي في ربيع الآخر سنة (٢٩٨ هـ).\nانظر: \"الجواهر المضيئة\" لأبي الوفاء القرشي ٢/ ٢١٠، \"تاريخ الإسلام\" للذهبي ٢٢/ ١٤٧، \"الطبقات السنية\" للتقي الغزي ٣/ ٢٦٣.\n(٦) طاهر بن سعيد المقرئ أبو القاسم النيسابوري.\nذكره الخطيب \"تاريخ بغداد\" ٩/ ٣٥٥، نقل عن الحاكم أنَّه قال: حدث طاهر بنيسابور وبغداد. توفي سنة (٢٤٧ هـ).\n(٧) محمد بن عمرو.\nنسبه البيهقي في \"شعب الإيمان\": القرشي.\nفلعله: محمد بن عمرو بن إبراهيم القرشي من آل جبير بن مطعم.\nذكره ابن حبان في \"الثقات\" ٩/ ٦٧، وقال: يروي عن أم عثمان بنت سعيد، روى عنه البخاري محمد بن إسماعيل.","vol":"7","page":64},{"text":"قال: نا نهشل بن سعيد (١)، عن أبي إسحاق (٢)، عن حبة العُرَني (٣) عن علي (٤) قال: سمعت نبيكم - ﷺ - على أعواد المنبر يقول (٥): \"من قرأ آية الكرسي دبر (٦) كل صلاة مكتوبة لم يمنعه من دخول الجنَّة إلا الموت،\n_________\n(١) نهشل بن سعيد، متروك، وكذبه إسحاق بن راهويه.\n(٢) عمرو بن عبد الله أبو إسحاق السبيعي ثقة، مكثر عابد اختلط بأخرة.\n(٣) في (أ): جده العوفي.\nوهو: حَبَّة بن جوين بن علي العرني البَجَلي أبو قدامة الكوفي.\nقال العجلي: ثقة. وفي ترجمة حارثة بن مضارب: قال أبو جعفر محمد بن الحسين سألت أبا عبد الله: من الثبت عن علي؟ فقال: ... . وحبة بن جوين. وذكره ابن حبان في \"الثقات\". وقال: صالح بن محمد: وكان يتشيع، ليس هو بمتروك، ولا ثبت وسط. وقال يحيى بن معين وابن خراش: ليس بشيء. وقال النسائي: ليس بالقوي. وقال ابن سعد والدارقطني: ضعيف. وقال ابن معين -في رواية أخرى: ليس بثقة. وذكره ابن حبان في \"المجروحين\" وقال: كان غاليًا في التشيع، واهيًا في الحديث. وذكره الذهبي في \"ديوان الضعفاء\" وفي \"المغني في الضعفاء\" وقال: من الغلاة. وقال ابن حجر: صدوق له أغلاط، وكان غاليًا في التشيع، وأخطأ من زعم أنَّه له صحبة. توفي سنة (٧٦ هـ)، وقيل: (٧٩ هـ).\n\"تاريخ أسماء الثقات\" لابن شاهين (ص ١٠٥)، \"الطبقات الكبرى\" لابن سعد ٦/ ١٧٧، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٥٣، \"الثقات\" لابن حبان ٤/ ١٨٢، \"المجروحين\" لابن حبان ١/ ٢٦٧، \"الكامل\" لابن عدي ٢/ ٤٢٩، \"ديوان الضعفاء\" للذهبي ١/ ١٦٥، \"المغني في الضعفاء\" للذهبي ١/ ١٤٦، \"تهذيب التهذيب\" لابن حجر ١/ ٣٤٦، ٤٢٩، \"الإصابة\" لابن حجر ٢/ ٥٧، \"تقريب التهذيب\" لابن حجر (١٠٨١).\n(٤) في (ش) زيادة: بن أبي طالب.\n(٥) قبلها في (ش)، (ح): وهو.\n(٦) قبلها في (ش)، (ح)، (ز): في.","vol":"7","page":65},{"text":"ولا يواظب عليها إلا صديق، أو عابد، ومن قرأها إذا أخذ مضجعه آمنه الله على نفسه، وجاره، وجار جاره، والأبيات حوله\" (١).\n_________\n(١) في (ح): التي حوله.\n[٥٨١] الحكم على الإسناد:\nشيخ المصنف، وشيخ شيخه لم يذكرا بجرح أو تعديل، ونهشل بن سعيد متروك. والجزء الأول من الحديث ثابت من حديث أبي أمامة.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٢/ ٤٥٨ (٢٣٩٥) عن أبي عبد الله الحاكم قال: حدثني القاسم بن غانم قال: ثنا محمد بن إسحاق بن الصباح قال: ثنا أبي قال: حدثنا محمد بن عمرو القرشي به بنحوه. وقال: إسناده ضعيف.\nومن طريقه رواه ابن الجوزي في \"الموضوعات\" ١/ ٣٩٥ - ٣٩٦ (٤٧٦) وفيه: أنبأنا الحاكم قال: حدثنا محمد بن صالح بن هانئ قال: حدثنا محمد بن إسحاق ... عن أبي إسحاق عن عبد العزى قال: سمعت عليًّا به مختصرًا بذكر أوله. ثم قال: هذا حديث لا يصح؛ عبد العزى لا يعرف، ونهشل قد كذبه أبو داود الطيالسي وابن راهويه.\nونقله الزيلعي والسيوطي عن البيهقي.\n\"تخريج أحاديث وآثار الكشاف\" ١/ ١٦٠، \"اللآلئ المصنوعة\" ١/ ٢٣٠.\nوقال ابن حجر في \"الكاف الشاف\" ١/ ٣٠٣: في إسناده نهشل بن سعيد وهو متروك، وكذلك حبة العرني.\nوقال الألباني: إسناده واه جدًّا، فإن فيه ضعيفًا وآخر كذابًا. \"مشكاة المصابيح\" ١/ ٣٠٨.\nوقد روى ابن حبان في \"المجروحين\" ١/ ٢٢٣ وابن السني في \"عمل اليوم والليلة\" (ص ٦٥ - ٦٦) (١٢٥) وابن الجوزي في \"الموضوعات\" ١/ ٣٩٨ - ٣٩٩ (٤٨٥) من طريق محمد بن زنبور المكي قال: حدثنا الحارث بن عمير، عن جعفر بن محمد، عن أبيه، عن جده، عن علي قال: قال رسول الله - ﷺ -: \"إن فاتحة الكتاب، وآية الكرسي، والآيتين من سورة آل عمران ... \" فذكر أوله =","vol":"7","page":66},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= بنحوه، وفيه زيادة.\nوقال ابن حجر: الحارث بصري، سكن مكة، ولم يحيى للمتقدمين فيه طعنًا؛ بل أثنى عليه حماد بن زيد، وهو أكبر منه، ووثقه النقاد: يحيى بن معين، وأبو حاتم، والنسائي، وأخرج له البخاري تعليفا وأصحاب السنن، وذكره ابن حبان في \"الضعفاء\" فأفرط في توهينه، وأما من فوقه فلا يسأل عن حالهم؛ لجلالتهم إلا أن في إسنادهم انقطاعًا؛ لأن الضمير في جده إن عاد على جعفر اقتضى أن يكون من رواية الباقر عن الحسين، وإن عاد على محمد اقتضى أن يكون من رواية زين العابدين عن علي، وفي سماع كل منهما خلاف. \"اللآلئ المصنوعة\" للسيوطي ١/ ٢٢٩.\nوروى الطبراني في \"الدعاء\" ٢/ ١١٠٣ (٦٧٤)، ومن طريقه ابن حجر في \"نتائج الأفكار\" ٢/ ٢٨٠، من طريق عبد الله بن حسن بن حسن بن علي، عن أبيه، عن جده قال: قال رسول الله - ﷺ -: \"من قرأ آية الكرسي في دبر الصلاة المكتوبة كان في ذمة الله ﷿ حتَّى الصلاة الأخرى\".\nقال ابن حجر \"نتائج الأفكار\" ٢/ ٢٨٠: هذا حديث غريب، وفي سنده ضعف. وقال الهيثمي والسيوطي: سنده حسن. \"مجمع الزوائد\" ٢/ ١٤٧ - ١٤٨، \"الدر المنثور\" ١/ ٥٧٢.\nوالجزء الأول من الحديث رواه النسائي في \"عمل اليوم والليلة\" (ص ٤٩) (١٠٠)، والروياني في \"مسنده\" ٢/ ٣١١ (١٢٦٨)، وابن السني في \"عمل اليوم والليلة\" (ص ٦٥) (١٢٤)، والطبراني في \"المعجم الكبير\" ٨/ ١١٤ (٨٥٣٢)، وفي \"الأوسط\" ٨/ ٩٢ - ٩٣ (٨٠٦٨) وفي \"مسند الشاميين\" ٢/ ٩ (٨٢٤) وفي \"الدعاء\" ٢/ ١١٠٤ (٦٧٥)، وأبو نعيم في \"ذكر أخبار أصبهان\" ١/ ٣٥٤، وابن الجوزي في \"الموضوعات\" ١/ ٣٩٧ (٤٧٩)، وابن حجر في \"نتائج الأفكار\" ٢/ ٢٧٨، كلهم من طرق عن محمد بن حِمْير، عن محمد بن زياد، عن أبي أمامة به مرفوعًا بنحوه.\nقال المنذري في \"الترغيب والترهيب\" ٢/ ٤٥٣: رواه النسائي والطبراني بأسانيد =","vol":"7","page":67},{"text":"[٥٨٢] وبه (١) عن أبي يحيى البزاز (٢) قال: نا عُتيق بن محمد (٣)\n_________\n= أحدها صحيح، وقال شيخنا أبو الحسن: هو على شرط البخاري.\nوقال ابن حجر في \"نتائج الأفكار\" ٢/ ٢٧٩ - ٢٨٠: هذا حديث حسن غريب ... وقد غفل أبو الفرج بن الجوزي، فأورد هذا الحديث في \"الموضوعات\". . وقد أنكر ابن حجر الضياء هذا على ابن الجوزي، وأخرجه في \"الأحاديث المختارة مما ليس في الصحيحين\".\nوقال أيضًا في \"الكاف الشاف\" ١/ ٣٠٣: قال ابن عبد الهادي: لم يصب أبو الفرج، والحديث صحيح.\nوقال أيضًا وهو يتحدث عن حديث علي: وصدر الحديث أخرجه النسائي وابن حبان من حديث أبي أمامة، وإسناده صحيح.\n(١) زيادة من (ش)، (ح).\n(٢) زكريا بن يحيى بن الحارث أبو يحيى البزاز، فقيه حنفي لم يذكر بجرح أو تعديل.\n(٣) عُتيق بن محمد بن سعيد الحَرَشي أبو بكر النيسابوري.\nشيخ قديم عالي الرواية، حدث عن ابن عيينة، وزكريا بن منظور، وعبد العزيز الدراوردي، وعبد العزيز بن عبد الصمد العمي، ومروان بن معاوية الفزاري، وعون بن عمارة، وغنجار وأبي معاوية الضرير، وأبي معاوية بن عبد الرحمن بن قيس ونصر بن باب وعنه إسحاق بن حمدان البلخي، والعباس بن منصور الفيروزآباذي ومحمد بن النصر الجارودي، والحسين بن علي القباني، وأبو يحيى زكريا بن يحيى البزار، وآخر من حدث عنه محمد بن علي المذكر. توفي سنة (٢٥٥ هـ).\nانظر: \"الإرشاد\" للخليلي ٣/ ٨٢٤، \"تلخيص المتشابه\" للخطيب ١/ ١٦٦، \"الإكمال\" لابن ماكولا ٢/ ٢٣٧، ٦/ ١١٢، \"الأنساب\" للسمعاني ٢/ ٢٠٣، \"توضيح المشتبه\" لابن ناصر الدين ٦/ ١٧٦ \"تاريخ الإسلام\" للذهبي ١٩/ ٢٠٥ - ٢٠٦.","vol":"7","page":68},{"text":"قال: نا محمد بن إسماعيل بن أبي (١) فديك (٢)، عن أبي سليمان (٣) عن الحوشبي (٤)، عن أنس و(عن) (٥) جابر، رفعا الحديث إلى رسول الله - ﷺ - قال: \"أوحى الله سبحانه إلى موسى بن عمران: أن (٦) من داوم على قراءة آية الكرسي دبر كل صلاة أعطيته ثواب (٧) الشاكرين، وأجر النبيين، وأعمال (٨) الصديقين، وبسطت عليه يميني بالرحمة، ولم أمنعه (٩) من (١٠) أن أدخله الجنَّة إلا أن يأتيه الموت. قال موسى: إلهي ومن يداوم عليها؟ قال: لا يداوم عليها إلا نبي، أو صديق، أو رجل قد (١١) رضيت عنه، أو رجل أريد قتله في\n_________\n(١) ساقطة من (ح).\n(٢) محمد بن إسماعيل بن أبي فديك، صدوق.\n(٣) في (ز): سلمان. وهو: أبو سليمان، لم أعرفه.\n(٤) في (أ): الجوشني الحوشبي، لم أعرفه، وهناك جماعة ينسبون إلى حوشب ليس فيهم من يروي عن أنس أو جابر، منهم العوام بن حوشب، ثقة، وشهاب بن خراش بن حوشب أبو الصلت الحوشبي وغيرهما.\nانظر \"الإكمال\" لابن ماكولا ٣/ ١٠٤، \"الأنساب\" للسمعاني ٢/ ٢٨٨.\n(٥) ساقطة من (ز)، (أ).\n(٦) في (ح): وقال.\n(٧) في (ش)، (ح)، (أ): قلوب.\n(٨) في (ش): وعمل.\n(٩) في (أ): يمنعه.\n(١٠) ساقطة من (ح).\n(١١) ساقطة من (ح).","vol":"7","page":69},{"text":"سبيلي\" (١).\n_________\n(١) [٥٨٢] الحكم على الإسناد:\nفي إسناده من لم أستطع تمييزه وفيه آخرون لم يذكروا بجرح ولا تعديل، وللحديث طرق أخرى لا تصح.\nالتخريج:\nعزاه السيوطي في \"اللآلئ المصنوعة\" ١/ ٢٣٢ من هذا الطريق للدمياطي في جزء \"في فضل آية الكرسي\".\nورواه الحكيم الترمذي كما في \"اللآلئ المصنوعة\" للسيوطي ١/ ٢٣٢ عن عُتيق ابن محمد قال: حدثنا ابن أبي فديك عن أبي سليمان الحرشي، عن أبان، عن أنس يرفع الحديث بنحوه.\nوقال المعلمي اليماني بعد الموازنة بين إسناد الثعلبي، وإسناد الحكيم الترمذي: وهذا تخليط.\nانظر: \"الفوائد المجموعة\" للشوكاني (ص ٣٠٠). وأبان بن أبي عياش. متروك. ورواه ابن عدي في \"الكامل\" ٣/ ٤١ من طريق أبي الجنيد الضرير قال: نا حماد الربعي، عن أبي الزبير، عن جابر به بنحوه مرفوعًا.\nوأبو الجنيد قال فيه ابن معين في \"تاريخه\" رواية الدوري ٢/ ٧٠٠: ليس بثقة.\nوقال ابن عدي في \"الكامل\" ٣/ ٤١: عامة ما يرويه عن الضعفاء.\nورواه ابن الجوزي في \"الموضوعات\" ١/ ٣٩٦ - ٣٩٧ (٤٧٨) من طريق الحسن ابن محمد عن أبي يزيد عن أبي الزبير عن جابر به، مرفوعًا، مختصرًا. قال ابن الجوزي: وهذا طريق فيه مجاهيل.\nوقال الذهبي في \"تلخيص الموضوعات\" (ص ٦٢): سنده مظلم إلى حسن بن محمد ولا يدرى من هو.\nورواه البيهقي في \"شعب الإيمان\" ٢/ ٤٥٨ (٢٣٩٦) من طريق سالم الخياط عن الحسن والمختار عن أنس به، مختصرًا مرفوعًا. وقال: وهذا أيضًا إسناده ضعيف.\nوذكره الديلمي في \"فردوس الأخبار\" ٤/ ٣١ (٥٥٩٠) عن أنس مرفوعًا.\nورواه ابن مردويه في \"تفسيره\" كما عزاه له ابن كثير في \"تفسير القرآن العظيم\" =","vol":"7","page":70},{"text":"[٥٨٣] وأخبرني (١) محمد بن القاسم الفارسي (٢)، قال: نا أبو منصور محمد بن أحمد بن علي البخاري (٣)، قال: نا عبد الله بن محمد بن يعقوب البخاري (٤)، قال: نا (٥) يعقوب بن (٦) الحسين (٧)\n_________\n= ٢/ ٤٣٨، والديلمي في \"مسند الفردوس\" ١/ ١٤٣ (٥٠٨) والسيوطي في \"اللآلئ المصنوعة\" ١/ ٢٣٣ كلاهما من طريق المثنى بن الصباح، عن قتادة، عن الحسن، عن أبي موسى الأشعري به مرفوعًا بنحوه.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٣٨: هذا حديث منكر جدًّا.\nوالمثنى بن الصباح: ضعيف. انظر: \"تقريب التهذيب\" لابن حجر (٦٤٧١).\nورواه ابن النجار كما عزاه له السيوطي في \"الآلئ المصنوعة\" ١/ ٢٣٣ من طريق عبد بن حميد قال: ثنا شبابة، عن ورقاء بن عمر، عن مجاهد، عن ابن عباس مرفوعًا بنحوه.\nقال المعلمي: وهؤلاء كلهم موثقون؛ لكل في السند جماعة لم أعرفهم.\nانظر: \"الفوائد المجموعة\" للشوكاني (ص ٣٠٠).\nوقال ابن عراق الكناني في \"تنزيه الشريعة\" ١/ ٢٨٩: في إسناد كل من هذِه الطرق ضعفاء ومجاهيل.\n(١) في (ح): وأخبرنا.\n(٢) محمد بن القاسم الفارسي الماوردي، لم يذكر بجرح أو تعديل.\n(٣) محمد بن أحمد بن علي أبو منصور البخاري، لم أظفر له بترجمة.\n(٤) عبد الله بن محمد بن يعقوب البخاري، ضعيف.\n(٥) في (أ): أخبرنا.\n(٦) ساقطة من (ح).\n(٧) يعقوب بن الحسين بن أحمد الضبي الجوهري أبو يوسف النيسابوري.\nذكر ابن الثلاج أنَّه س قدم بغداد حاجًّا، وحدثهم عن محمد بن سليمان بن فارس الدلال.\nانظر: \"تاريخ بغداد\" للخطيب ١٤/ ٢٩٥.","vol":"7","page":71},{"text":"قال: نا عبد الله (بن محمد) (١) بن وهب (٢)، قال: نا إسماعيل بن زياد (٣)، عن (٤) قيس بن (٥) كعب بن أبي سليم (٦)، عن محمد بن\n_________\n(١) ساقطة من (ح)، (أ). وعبد الله بن محمد عليها طمس في الأصل. وساقطة من (ز).\n(٢) عبد الله بن محمد بن وهب الدينوري، متروك.\n(٣) إسماعيل بن زياد أبو إسحاق البلخي.\nذكره ابن حبان في \"الثقات\"، وقال: يروي عن أهل بلده المقاطيع، روى عنه البلخيون. وقال أبو حاتم: مجهول. وذكر ابن حبان إسماعيل بن زياد، وقال: شيخ دجال لا يحل ذكره في الحديث إلا على سبيل القدح فيه، ثم ذكر له حديثا، وقال: رواه عنه أبو عصمة عاصم بن عبد الله البلخي، وهذا موضوع لا أصل له. وقال ابن حجر: وإسماعيل هذا بلخي من شيوخ البخاري خارج \"الصحيح\" ... فلعل الآفة في الحديث ممن دونه. وقد فرق ابن حجر بينهما.\n\"التاريخ الكبير\" للبخاري ١/ ٣٥٥، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٧٠، \"الأسامي والكنى\" لأبي أحمد الحاكم ١/ ١٦٦، \"الثقات\" لابن حبان ٨/ ١٠٥، \"المجروحين\" لابن حبان ١/ ١٢٩، \"المتفق والمفترق\" للخطيب ١/ ٣٦٢ - ٣٧٠، \"تهذيب التهذيب\" لابن حجر ١/ ١٥١، \"لسان الميزان\" لابن حجر ١/ ٤٠٦.\n(٤) في (ز): بن.\n(٥) في (ح): عن.\n(٦) في (أ): سلمة.\nوهو: قيس بن كعب بن أبي سليم.\nفلعله الذي يروي عن معن بن عبد الرحمن، قال الذهبي: ضعفه أبو الفتح الأزدي، ولا يكاد يعرف. وقال ابن حجر: وبقية كلام الأزدي: مجهول.\n\"ميزان الاعتدال\" للذهبي ٣/ ٣٩٧، \"لسان الميزان\" لابن حجر ٤/ ٤٧٩.","vol":"7","page":72},{"text":"كعب القرظي (١)، عن أبي هريرة، عن النبي - ﷺ - قال: \"من خرج من منزله، فقرأ آية الكرسي بعث الله إليه سبعين ألفًا من الملائكة يستغفرون له، ويدعون له، فإذا رجع إلى منزله، ودخل (٢) بيته، فقرأ آية الكرسي نزع الله -﷿- الفقر من بين عينيه\" (٣).\n[٥٨٤] أخبرنا الإمام ابن الإمام أبو عبد الله بن أبي الوليد (٤)\n_________\n(١) محمد بن كعب القرظي، ثقة.\n(٢) في (ش): دخل.\n(٣) [٥٨٣] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وعبد الله بن محمد بن يعقوب ضعيف، وعبد الله بن محمد بن وهب متروك، وفيه من لم أجده.\nلم أجده من حديث أبي هريرة ولم أجده بهذا اللفظ.\nالتخريج:\nقد روى ابن عدي في \"الكامل\" ١/ ٣٠٥ ومن طريقه ابن الجوزي في \"الموضوعات\" ١/ ٣٩٦ (٤٧٧) من طريق إسماعيل بن يحيى المدني قال: حدثنا ابن جريج، عن أبي الزبير، عن جابر قال: قال رسول الله - ﷺ -: \"من قرأ آية الكرسي في دبر كل صلاة خرقت سبع سموات فلم يلتئم خرقها حتى ينظر الله -﷿- إلى قائلها، فيغفر له، ثم يبعث الله -﷿- ملكًا، فيكتب حسناته، ويمحو سيئاته إلى الغد من تلك الساعة\".\nوقال ابن عدي في \"الكامل\" ١/ ٣٠٦: وهذا الحديث عن ابن جريج باطل لا يحدث به عن ابن جريج غير إسماعيل. .\nوقال السيوطي: وآفته إسماعيل. \"اللآلئ المصنوعة\" ١/ ٢٣٢ وإسماعيل هذا كذاب.\n(٤) محمد بن حسان أبي الوليد بن محمد القرشي أبو عبد الله النيسابوري.\nالفقيه الشافعي، أفتى، ودرس زمن أبيه، وروى عن ابن الشرقي، وابن عبدان، وعنه الحاكم وجماعة. توفي في شوال سنة (٣٨٦ هـ)، وله أربع وثمانون سنة.\nانظر: \"تاريخ الإسلام\" للذهبي ٢٧/ ١٢٥، \"طبقات الشافعية\" للإسنوي ٢/ ٤٧٣.","vol":"7","page":73},{"text":"بقراءتي عليه سنة ست وثمانين (١) (وثلاثمائة) (٢)، قال: أنا مكي بن عبدان (٣) سنة عشرين وثلاثمائة، قال: نا عبد الله بن عبد الوهاب (٤) الخوارزمي (٥)، قال: نا محمد بن يزيد (٦) الجحدري، قال: نا أبي (٧)، عن (٨) إسماعيل بن يحيى المدني (٩)، عن العُمري (١٠)،\n_________\n(١) كذا في جميع النسخ. وفي الأصل وهامش (ز): وستين.\n(٢) زيادة من (ش)، (ح)، (ز).\n(٣) مكي بن عبدان، المحدث الثقة المتقن.\n(٤) في (ح): عبد الله.\n(٥) عبد الله بن عبد الوهاب الخوارزمي.\nقال ابن حبان: ربما أغرب، وقال أبو الشيخ ابن حيان: قدم أصبهان، وحدث بها حديثًا كثيرًا. وقال أبو نعيم: قدم أصبهان، وحدث بها، في حديثه نكارة. \"الثقات\" لابن حبان ٨/ ٣٦٦ طبقات المحدثين بأصبهان\" لأبي الشيخ ٣/ ١٥٤، \"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٥٢، \"لسان الميزان\" لابن حجر ٣/ ٣١٣.\n(٦) في (أ): زيد.\n(٧) وأبوه يزيد الجحدري. لم أظفر لهما بترجمة.\n(٨) ساقطة من (ش).\n(٩) في (ش)، (ح)، (أ): المزني.\nوهو: إسماعيل بن يحيى الشيباني ويقال له: الشعيري.\nيروي عن عبد الله بن عمر العمري. وضرار بن مرة وعنه إبراهيم الشيباني، وصالح بن حرب توفي (٢٤٢) متهم بالكذب. من الثامنة.\nانظر: \"الضعفاء الكبير\" للعقيلي ١/ ٩٦، \"الضعفاء والمتروكين\" لابن الجوزي ١/ ١٢٣، \"تهذيب التهذيب\" لابن حجر ١/ ١٧٥، \"تقريب التهذيب\" لابن حجر (٤٩٤).\n(١٠) في (ز): المعمري.","vol":"7","page":74},{"text":"عن نافع (١)، عن ابن عمر قال: بينا عمر بن الخطاب - ﵁ - جالس في مسجد المدينة في جماعة من أصحاب النبي - ﷺ -، وهم يتذاكرون فضائل القرآن، فقال (٢) قائل منهم: خاتمة (٣) براءة. وقال قائل منهم: خاتمة بني إسرائيل. وقال قائل منهم: كهيعص وطه. فقدم القوم وأخرواه فقال علي (بن أبي طالب) (٤) - ﵁ -: فأين أنتم يا (٥) أمة (٦) محمد عن آية الكرسي؟ (فقالوا (٧) له: يا أبا الحسن أخبرنا بما سمعت النبي - ﷺ - يقول) (٨)؟ فقال علي (بن أبي طالب) (٩): قال رسول الله - ﷺ -: \"يا علي سيد البشر آدم، وسيد العرب محمد ولا فخر، وسيد الفرس سلمان، وسيد الروم صهيب،\n_________\n= وهو: عبد الله بن عمر بن حفص بن عاصم العُمري العدوي أبو عبد الرحمن المدني.\nضعيف، عابد. توفي سنة (١٧١ هـ) أو (١٧٢ هـ).\nانظر: \"الكامل\" لابن عدي ٤/ ١٤١، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٨٨، \"تقريب التهذيب\" لابن حجر (٣٤٨٩).\n(١) نافع مولى ابن عمر، ثقة، ثبت.\n(٢) في (ش)، (ح): إذ قال.\n(٣) في (أ) زيادة: سورة.\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ش).\n(٦) في (ح) أصحاب.\n(٧) في (ز): فقال.\n(٨) ما بين القوسين ساقطة من (ش). وفي (أ) زيادة: فيها.\n(٩) ساقطة من (ح)، (ز)، (أ).","vol":"7","page":75},{"text":"وسيد الحبشة بلال، وسيد الجبال الطور، وسيد الشجر السدر، وسيد الشهور الأشهر الحرم، وسيد الأيام يوم الجمعة، وسيد الكلام القرآن، وسيد القرآن (١) البقرة، وسيد البقرة آية الكرسي، يا علي إن فيها لخمسين كلمة في كل كلمة خمسون بركة\" (٢).\n_________\n(١) في (أ) زيادة: سورة.\n(٢) [٥٨٤] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع؛ فيه إسماعيل بن يحيى متهم بالكذب.\nالتخريج:\nالحديث ذكره عن الثعلبي: الطبرسي في \"مجمع البيان\" ٢/ ٢٩٩.\nوذكره الديلمي في \"مسند الفردوس\" ٢/ ٣٢٤ (٣٤٧١) مختصرًا بذكر المرفوع منه وعزاه له الزيلعي، وابن حجر وقال: ولم يخرجه ابنه. والسيوطي ورمز لضعفه، والمتقي الهندي.\nانظر \"تخريج وأحاديث وآثار الكشاف\" للزيلعي ١/ ١٦٢، \"الكاف الشاف\" لابن حجر ١/ ٣٠٣، \"فيض القدير\" للمناوي ٤/ ١٦١ - ١٦٢ (٤٧٥٤)، \"كنز العمال\" للمتقي الهندي ١١/ ٤٨١ (٣٢٢٧٥)، ١٢/ ٣٤٦ (٣٥٣٤٤).\nقال المناوي في \"فيض القدير\" ٤/ ١٦٢: فيه محمد بن عبد القدوس عن مجالد بن سعيد، ومحمد قال الذهبي: مجهول، ومجالد قال أحمد: ليس بشيء، وضعفه غيره، ورواه أيضًا ابن السني، وعنه تلقاه الديلمي مصرحًا.\nقلت: ولم أجده في \"عمل اليوم والليلة\" لابن السني.\nوقد روى الواحدي في \"الوسيط\" ١/ ٣٦٥ والجورقاني في \"الأباطيل والمناكير والصحاح\" ١/ ٢٩٩ (٧١٢) وابن مردويه في \"تفسيره\" كما عزاه له ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٣٦ وعزاه السيوطي للشيرازي في \"الألقاب\"، وأبو عبيد في \"فضائل القرآن\". \"الدر المنثور\" ١/ ٥٧٣، كلهم من طريق عيسى بن موسى غنجار، عن عبد الله بن كيسان، عن يحيى بن عقيل، عن يحيى بن يعمر، عن ابن عمر قال: خرج علينا عمر بن الخطاب، والناس سماطان، فقال: أفيكم =","vol":"7","page":76},{"text":"[٥٨٥] أخبرنا ناقل (١) بن راقم بن أحمد (٢) قال: نا أبو جعفر\n_________\n= أبو عبد الرحمن؟ أفيكم ابن أم عبد؟ فقال ابن مسعود: نعم يا أمير المؤمنين. فقال عمر: هاهنا يا أبا عبد الرحمن، ثم قال: أيكم يخبرني بأرجى آية في كتاب الله، وأخوف آية، وأعظم آية، وأعدل آية؟ فقال عبد الله بن مسعود: على الخبير سقطت، سمعت النبي - ﷺ - يقول \" ... وأعظم آية ﴿الله لا إله إلا هو الحي ...﴾ \". وهذا إسناد ضعيف فيه عبد الله بن كيسان المروزي صدوق يخطئ كثيرًا.\nانظر: \"تقريب التهذيب\" لابن حجر (٣٥٥٨).\nوروى البيهقي في \"شعب الإيمان\" ٢/ ٤٥٩ (٢٣٩٧) من طريق ثوير بن فاختة، عن أبيه، عن علي قال: سيد آي القرآن: ﴿الله لا إله إلا هو ...﴾.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٥٧٤ لابن الأنباري في \"المصاحف\".\nوقد روى الترمذي في كتاب فضائل القرآن، باب ما جاء في سورة البقرة وآية الكرسي (٢٨٧٨) وقال: هذا حديث غريب، لا نعرفه إلا من حديث حكيم بن جبير، وقد تكلم فيه شعبة، وضعفه.\nورواه الحميدي في \"مسنده\" ٢/ ٤٣٧ (٩٩٤) وعبد الرزاق في \"المصنف\" ٣/ ٣٧٦ (٦٠١٩) وسعيد بن منصور في \"السنن\" ٣/ ٩٥٠ (٤٢٤)، وابن عدي في \"الكامل\" ٢/ ٢١٩ والحاكم في \"المستدرك\" ١/ ٧٤٨، ٢/ ٢٨٥، وقال: صحيح الإسناد، ولم يخرجاه. وعنه البيهقي في \"شعب الإيمان\" ٢/ ٤٥٧ (٢٣٨٩) كلهم من طريق حكيم بن جبير عن أبي صالح عن أبي هريرة قال: قال رسول الله - ﷺ -: \"لكل شيء سنام، وإن سنام القرآن سورة البقرة، وفيها آية هي سيدة آي القرآن، هي آية الكرسي\". هذا لفظ الترمذي.\nوقد عقب ابن كثير على قول الترمذي بقَوله: وكذا ضعفه -أي: حكيم- أحمد، ويحيى بن معين، وغير واحد من الأئمة، وتركه ابن مهدي، وكذبه السعدي. \"تفسيره\" ٢/ ٤٣٦.\n(١) في (ش): نافل. وفي (ز): ناقد. وفي (أ): باهل.\n(٢) ناقل بن راقم بن أحمد بن عبد الجبار البابي.\nورد اسمه كاملًا في بعض المواطن من هذا التفسير. ولم أظفر له بترجمة.","vol":"7","page":77},{"text":"محمد بن علي بن موسى (١)، قال: نا الحسين (٢) بن أحمد بن إدريس (٣)، قال: نا أبي (٤) قال: نا محمد بن الحسين (٥)، عن محمد بن أبي عمير (٦)، عن جعفر الأزدي (٧)،\n_________\n(١) محمد بن علي بن الحسين بن موسى بن بابويه أبو جعفر القمي.\nنزل بغداد. وحدث بها عن أبيه، وكان من شيوخ الشيعة، ومشهوري الرافضة.\nانظر: \"الفهرست\" للطوسي (ص ١٨٤)، \"رجال الطوسي\" (ص ٤٩)، \"تاريخ بغداد\" للخطيب ٣/ ٨٩، \"الأنساب\" للسمعاني ٤/ ٥٤٤، \"سير أعلام النبلاء\" للذهبي ٦/ ٣٠٣.\n(٢) في (أ): الحسن.\n(٣) الحسين بن أحمد بن إدريس أبو عبد الله القمي.\nذكره الطوسي في مصنفي الشيعة الإمامية، وقال: كان ثقة، روى عن أبيه، عن أحمد بن محمد بن خالد البرقي، روى عنه محمد بن علي بن الحسين بن موسى وغيره. \"رجال الطوسي\" (ص ٤٧٠)، \"لسان الميزان\" لابن حجر ٢/ ٢٦٢.\n(٤) أحمد بن إدريس بن زكريا بن طهمان أبو علي القمي.\nمن كبار مصنفي الرافضة، روى عنه جماعة من الشيعة. توفي سنة (٣٠٦ هـ).\nانظر: \"الفهرست\" للطوسي (ص ٥٠)، \"رجال الطوسي\" (ص ٤٤٤)، \"لسان الميزان\" لابن حجر ١/ ١٣٦.\n(٥) محمد بن الحسين بن أبي الخطاب الزيات الكوفي.\nقال الطوسي: ثقة من أصحاب جعفر الثاني.\n\"الفهرست\" للطوسي (ص ١٦٦)، \"رجال الطوسي\" (ص ٤٢٣).\n(٦) محمد بن أبي عمير زياد الأزدي أبو أحمد.\nذكره الطوسي، وقال: وكان من أوثق الناس عند الخاصة والعامة، وأنسكهم نسكًا، وأورعهم.\n\"الفهرست\" للطوسي (ص ١٦٨)، \"رجال الطوسي\" (ص ٣٨٨).\n(٧) جعفر بن المثني بن عبد السلام بن عبد الرحمن الأزدي العطار. =","vol":"7","page":78},{"text":"عن عمرو بن أبي المقدام (١)، قال: سمعت أبا جعفر الباقر (٢) يقول: من قرأ آية الكرسي مرة صرف الله (٣) عنه ألف مكروه من مكروه (٤) الدنيا، وألف مكروه من مكروه الآخرة، أيسر مكروه الدنيا الفقر، وأيسر مكروه الآخرة عذاب (٥) القبر (٦).\n_________\n= ذكره الطوسي وقال: روى عنه الحسن بن المثنى ومحمد بن الحسن بن عبد الله. وفي \"الفهرست\": جعفر الأزدي له كتاب أخبرنا عدة من أصحابنا، عن أبي المفضل، عن ابن بطة، عن أحمد بن محمد بن عيسى، عن ابن أبي عمير، عن جعفر الأزدي.\n\"الفهرست\" للطوسي (ص ٦٩)، \"لسان الميزان\" لابن حجر ٢/ ١٢١.\n(١) عمرو بن ثابت أبي المقدام البكري مولاهم أبو ثابت الكوفي.\nضعيف، رمي بالرفض. توفي سنة (١٧٢ هـ).\nانظر: \"الكامل\" لابن عدي ٥/ ١٢٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٥٨، \"تقريب التهذيب\" لابن حجر (٤٩٩٥).\n(٢) محمد بن علي بن الحسين الباقر، ثقة.\n(٣) ساقطة من (ش)، (ح).\n(٤) في (ز): مكروهات.\n(٥) ساقطة من (ح).\n(٦) [٥٨٥] الحكم على الإسناد:\nشيخ المصنف لم أظفر له بترجمة، وفيه عمرو بن أبي المقدام ضعيف رمي بالرفض، والإسناد مسلسل بالرافضة الذين لا يوثق بنقلهم.\nالتخريج:\nالأثر ذكره الطبرسي في \"مجمع البيان\" ٢/ ٢٩٩، وذكره الحوفي في \"البرهان في تفسير القرآن\" ١/ ٢٤٥، فقال: ابن بابويه قال: حدثنا الحسين بن أحمد بن إدرشى قال: حدثنا أبي، عن محمد بن الحسين بن أبى الخطاب، عن جعفر الأزدي به بنحوه.","vol":"7","page":79},{"text":"قوله تعالى: الهاء (١) رفعٌ بالابتداء وخبره في: ﴿لَا إِلَهَ إِلَّا هُو﴾ (٢). وقوله (٣): ﴿هُوَ﴾ رفع بالإيجاب والتحقيق كقوله تعالى: ﴿وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ﴾ (٤).\nو﴿الْحَيُّ﴾ من له حياة، وهي الصفة التي يكون الموصوف بها حيًّا (مخالفًا للجمادات) (٥)، والموات، وهو على وزن فَعِل مثل: الطمع (٦)، فسكنت (الياء، وأدغمت) (٧).\nو﴿الْقَيُّوم﴾ فيعول من القيام، وفيه ثلاث لغات: (القيام) وهي قراءة عمر (٨)،\n_________\n(١) ساقطة من (أ).\n(٢) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٣٠، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٠٦.\n(٣) في (أ): قوله.\n(٤) آل عمران: ١٤٤.\n(٥) في (أ): يخالف الجمادات.\n(٦) في (ش)، (ح): مثل الحذر والطمع. وفي (أ): طبع.\n(٧) في (أ): الواو فأدغمت.\n(٨) روى القراءة عنه سعيد بن منصور في \"السنن\" ٣/ ١٠٢٩ - ١٠٣٠ (٤٨٦، ٤٨٧) وأبو عبيد في \"فضائل القرآن\" (ص ٢٩٦) وابن أبي داود في \"المصاحف\" (ص ٥١ - ٥٢). وعزاها له الفراء في \"معاني القرآن\" ١/ ١٩٠ والطبري في \"جامع البيان\" ٣/ ١٦٣ والزجاج في \"معاني القرآن\" ١/ ٣٧٣ وفي \"تفسير أسماء الله الحسنى\" (ص ٥٦) والنحاس في \"معاني القرآن\" ١/ ٢٦٠، وابن جني في \"المحتسب\" ١/ ١٥١، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٥)، وبعضهم يذكرها عند قوله تعالى: ﴿الم (١) اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ [آل عمران: ٢].","vol":"7","page":80},{"text":"وابن مسعود (١)، والنخعي (٢)، والأعمش (٣). و(القيِّم) وهي قراءة علقمة (٤). ﴿الْقَيُّومُ﴾ وهي (٥) قراءة الباقين (٦). وكلها لغات بمعنى واحد، والأصل (٧): قيْؤوم، وقيْوام، وقيّوم، كما يقال في (٨) الدار: ديُّور، وديَّار، ودير (٩). و﴿الْقَيُّومُ﴾: المبالغ في القيام على خلقه. قال (١٠) مجاهد: ﴿الْقَيُّومُ﴾: القائم على كل شيء (١١).\n_________\n(١) رواها عنه سعيد بن منصور في \"السنن\" ٣/ ١٠٣١ (٤٨٩) والطبراني في \"المعجم الكبير\" ٩/ ١٤٠ (٨٦٩٠) وابن أبي داود في \"المصاحف\" (ص ٥٩).\n(٢) رواها عنه سعيد بن منصور في \"السنن\" ٣/ ١٠٣١ (٤٨٨) وعزاها له ابن جني في \"المحتسب\" ١/ ١٥١.\n(٣) عزاها له ابن جني في \"المحتسب\" ١/ ١٥١ والهذلي في \"الكامل القراءات الخمسين\" (١٧١ أ).\n(٤) رواها عنه أبو عبيد في \"فضائل القرآن\" (ص ٢٩٦) وفيه: القيام. والطبري في \"جامع البيان\" ٣/ ١٦٣ - ١٦٤ وابن الأنباري كما في \"الدر المنثور\" ٢/ ٤.\nوعزاها له النحاس في \"معاني القرآن\" ١/ ٢٦٠، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٥)، وابن جني في \"المحتسب\" ١/ ١٥١.\n(٥) في (ز): وهو.\n(٦) في (ح): الباقر.\n(٧) في (ز) زيادة: فيه.\n(٨) في (ح)، (ز)، (أ): ما في.\n(٩) \"جامع البيان\" للطبري ٣/ ١٦٥، \"معاني القرآن\" للزجاج ١/ ٣٧٣.\n(١٠) في (ش): وقال.\n(١١) رواه الطبري في \"جامع البيان\" ٦/ ٣، ١٦٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٨٦ (٢٥٧٣)، ٢/ ٥٨٦ (٣١٢٦) والبيهقي في \"الأسماء والصفات\" ١/ ٩٣.","vol":"7","page":81},{"text":"وقال سعيد بن جبير: الذي لا بداء (١) له.\nوقال ضحاك (٢): الدائم (٣). وقال أبو روق: الذي لا يبلى (٤). وقال ربيع (٥): القيم على كل شيء يحفظه، ويرزقه (٦). وقال الكلبي: القائم على منفس بما كسبت (٧). وقال أبو عبيدة: الذي لا يزول (٨). قال أمية (٩):\n_________\n(١) في (ز): ند. وفي (أ) (بد).\nذكره الحيري في \"الكفاية في التفسير\" ١/ ٢١٩. وذكره دون نسبة السمرقندي في \"بحر العلوم\" ١/ ٢٢٢. والماوردي في \"النكت والعيون\" ١/ ٣٢٣، وأبو حيان في \"البحر المحيط\" ٢/ ٢٨٧ عن سعيد بن جبير أنه قال: القائم الموجود.\n(٢) في (ح)، (أ): الضحاك.\n(٣) رواه الطبري في \"جامع البيان\" ٣/ ١٦٥ وذكره الواحدي في \"البسيط\" ١/ ١٥٢ ب.\n(٤) في (أ) زيادة: ولا يتغير.\nذكره أبو حيان في \"البحر المحيط\" ٢/ ٢٨٧.\n(٥) في (أ): الربيع.\n(٦) في (ش): فيرزقه. وفي (ح): يرزقه ويحفظه.\nرواه الطبرىِ في \"جامع البيان\" ٣/ ٦، ١٦٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٨٦ (٢٥٧٢).\n(٧) ذكره الحيري في \"الكفاية في التفسير\" ١/ ٢١٩ والبغوي في \"معالم التنزيل\" ١/ ٣١٢.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٧٢: وقال الكلبي: القيوم الذي لا بديل له، ذكره أبو بكر الأنباري.\n(٨) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٧٨.\n(٩) الأبيات في \"ديوانه\" (ص ٧٣)\nوانظر: \"أمية بن أبي الصلت حياته وشعره\" لبهيجة الحديثى (ص ٢٨٥ - ٢٨٦)، \"جامع البيان\" للطبري ٣/ ٥.","vol":"7","page":82},{"text":"لم تخلق السماء والنجوم\nوالشمس معها قمر يعومُ (١)\nقدرها المهيمن القيوم\nوالحشر والجنة والجحيمُ\nإلَّا لأمرٍ شأنه عظيم\n_________\n(١) في (أ): يقوم.","vol":"7","page":83},{"text":"[٥٨٦] أخبرنا عبد الله بن حامد (١)، قال: أنا (٢) أحمد بن محمد ابن الحسن (٣)، قال: نا (٤) أحمد بن حفص (٥)، قال: حدثني أبي (٦)، قال: نا (٧) إبراهيم بن طهمان (٨)، (عن الحجاج) (٩)، عن قتادة (١٠)، عن أنس (١١) أن النبي - ﷺ - كان يدعو: \"يا حي يا قيوم\" (١٢).\n_________\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) في (أ): ثنا.\n(٣) في (ح): الحسين.\nوهو: أحمد بن محمد بن الحسن أبو حامد بن الشرقي، ثقة مأمون.\n(٤) في (ش): حدثني.\n(٥) في (أ): جعفر.\nوهو: أحمد بن حفص بن عبد الله السلمي، صدوق.\n(٦) حفص بن عبد الله السلمي، صدوق.\n(٧) في (ش): حدثني.\n(٨) إبراهيم بن طهمان، ثقة يغرب وتكلم فيه للإرجاء.\n(٩) ساقطة من (ش).\nوهو: حجاج بن حجاج الباهلي الأحول البصري، ثقة.\n(١٠) قتادة بن دعامة، الإمام ابن حجر الثقة الثبت.\n(١١) في (أ) زيادة: بن مالك.\n(١٢) [٥٨٦] الحكم على الإسناد:\nشيخ المصنف لم أجده.\nيذكر بجرح أو تعديل، والحديث قد روي من طريق صحيحة عن أنس.\nالتخريج:\nرواه البيهقي في \"الدعوات الكبير\" ١/ ١٤٨ (١٩٩) من طريق أبي حامد بن بلال قال: حدثنا أحمد بن حفص به.\nورواه النسائي في \"عمل اليوم والليلة\" (ص ١٩١) (٦١٧) ومن طريقه رواه ابن =","vol":"7","page":84},{"text":"وكان ابن عباس يقول (١): أعظم أسماء الله -﷿-: الحي (٢) القيوم، وهو دعاء أهل البحريا هيا شرًا هِيَّا (٣). يدل عليه:\n[٥٨٧] ما أخبرنا أبو الحسن (٤) الخبازي (٥)، قال: أنا أبو محمد الحافظ (٦)، قال:\n_________\n= منده في \"التوحيد\" ٢/ ٨٥ (٢٢٦) عن محمد بن عقيل، وعند ابن منده قال النسائي: حدثنا أحمد بن حفص ومحمد بن عقيل. ورواه ابن منده من طريق محمد بن يزيد النيسابوري محمش كلاهما عن حفص بن عبد الله به بنحوه. ورواه النسائي في \"عمل اليوم والليلة\" (ص ١٩١) (٦١٨) ومن طريقه ابن منده في \"التوحيد\" ٢/ ٨٥ (٢٢٧) والبيهقي في \"الأسماء والصفات\" ١/ ١٩٣ من طريق جعفر بن محمد الفريابي كلاهما عن محمد بن عبد الأعلى قال: حدثنا المعتمر ابن سليمان، عن أبيه، عن أنس بن مالك به بنحوه. وعند النسائي بلفظ: \"أي حي أي قيوم\". وعند ابن منده: \"أنت حي أنت قيوم\".\nوهذا إسناد صحيح، وعزاه المتقي الهندي للفريابي في \"الذكر\" وقال: صحيح.\n\"كنز العمال\" ٢/ ٢٢١ (٣٨٤٩).\nورواه الترمذي في كتاب الدعوات باب (٩٢) (٣٥٢٤) من طريق الرقاشي عن أنس قال: كان النبي - ﷺ - إذا كربه أمر قال: \"يا حي يا قيوم برحمتك أستغيث\".\n(١) في (ز) زيادة: في.\n(٢) ساقطة من (ش).\n(٣) في (ز): أهيا.\nلم أجده. مسندًا، لكن ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٧١ أن بني إسرائيل سألوا موسى عن هذِه اللفظة فقال: يا حي يا قيوم.\n(٤) كذا في (ش)، (ح) وهو الصواب. وفي الأصل، (ز)، (أ): الحسين.\n(٥) في (أ): القارئ.\nوهو: علي بن محمد أبو الحسن الخبازي الكبير، إمام ثقة.\n(٦) عبد الله بن محمد بن جعفر بن حيان، أبو الشيخ ابن حجر أبو محمد الأصبهاني، =","vol":"7","page":85},{"text":"نا محمد بن هارون (١)، قال: نا محمد بن العباس (٢) السمسار (٣)، قال: نا عمرو بن أبي سلمة (٤)،\n_________\n= صاحب التصانيف، ثقة ثبت.\nسمع من: محمد بن أسد بن يزيد، إبراهيم بن سعدان، عبد الله بن محمد بن زكريا، محمد بن إبراهيم بن شبيب، الفريابي وغيرهم.\nروى عنه جماعة من الأصبهانيين والعراقيين وغيرهم. توفي سنة (٣٦٩)\nانظر: \"ميزان الاعتدال\" للذهبي ٨/ ١٣٨، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٧٦ \"توضيح المشتبه\" لابن ناصر الدين ٢/ ٨٢.\n(١) محمد بن هارون أبو جعفر.\nقال أبو الشيخ: حدث عن الربيع بن سليمان، والمصريين حديثًا كثيرًا، صاحب أصول، مات سنة (٣٢٤ هـ). ثم روى عنه حديثًا عن محمد بن العباس السمسار عن عمرو بن أبي سلمة ...\n\"طبقات المحدثين بأصبهان\" لأبي الشيخ الأصبهاني ٣/ ٥٩٢، \"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٢٤٨.\n(٢) في (أ): عباس.\n(٣) محمد بن العباس السمسار، لم أظفر له بترجمة.\n(٤) عمرو بن أبي سلمة مولى بني هاشم الدمشقي التنيسي.\nقال ابن يونس: كان من أهل دمشق، قدم مصر، وسكن تنيس. وذكره ابن حبان في \"الثقات\". وقال ابن حجر: وثقه ابن سعد، وأثنى عليه أحمد. وقال العقيلي: في حديثه وهم. وقال أبو حاتم: يكتب حديثه، ولا يحتج به. وقال ابن معين: ضعيف. وقال الذهبي: صدوق مشهور. وقال ابن حجر: صدوق له أوهام. توفي سنة (٢١٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٣٥، \"الضعفاء الكبير\" ٣/ ٢٧٢، \"الثقات\" لابن حبان ٨/ ٤٨٢، \"ميزان الاعتدال\" للذهبي ٣/ ٢٦٢، \"هدي الساري\" لابن حجر (ص ٤٣١)، \"تقريب التهذيب\" لابن حجر (٥٠٤٣).","vol":"7","page":86},{"text":"قال: نا ابن زبر (١)، قال: سمعت القاسم (٢) يحدث (عن أبي أمامة) (٣) عن النبي - ﷺ - قال: \"إن اسم الله الأعظم لفي سور من القرآن ثلاث (٤): البقرة، وآل عمران، وطه\".\nقال عمرو بن أبي سلمة: فنظرت في هذِه السور الثلاث (٥)، فرأيت فيها اسمًا ليس في شيء من القرآن؛ في (٦) آية الكرسي: ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾، وفي آل عمران: ﴿الم (١) اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ (٧)، وفي طه ﴿وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ﴾ (٨) (٩).\n_________\n(١) في (أ): تبر. وأما في الأصل: دير.\nوهو: عبد الله بن العلاء بن زَبْر الربعي الدمشقي أبو زبر.\nثقة، توفي سنة (١٦٤ هـ)، وله تسع وثمانون سنة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٢٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٩٩، \"تقريب التهذيب\" لابن حجر (٣٥٢١).\n(٢) القاسم بن عبد الرحمن أبو عبد الرحمن الأموي، صدوق يغرب كثيرًا.\n(٣) في (ش): أبا أمامة.\n(٤) في الأصل، (ش): ثلاثة.\n(٥) في الأصل، (ش)، (ز): الثلاثة.\n(٦) في (ز)، (أ) زيادة: البقرة.\n(٧) آية: (٢).\n(٨) آية: (١١١).\n(٩) [٥٨٧] الحكم على الإسناد:\nفيه من لم أظفر لهم بتراجم، وقد اختلف على عمرو بن أبي سلمة في إسناده وللحديث طريق أخرى إسناده حسن.\nالتخريج:\nرواه ابن ماجه في كتاب الأدب، باب اسم الله الأعظم (٣٨٥٦) والفريابي في =","vol":"7","page":87},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"فضائل القرآن\" (ص ١٥٩) (٤٩)، كلاهما عن عبد الرحمن بن إبراهيم الدمشقي.\nورواه البيهقي في \"الأسماء والصفات\" ١/ ٤٩ من طريق عبد الله بن أبي مريم كلاهما عن عمرو بن أبي سلمة، عن عبد الله بن العلاء بن زبر، عن القاسم بن عبد الرحمن به من قوله مقطوعًا.\nورواه يحيى بن معين في \"التاريخ\" ٤/ ٤٢٠ ومن طريقه الدولابي في \"الكنى والأسماء\" ١/ ١٨٤ عن خزيمة بن زرعة الخراساني. ورواه الحاكم في \"المستدرك\" ١/ ٦٨٦ من طريق محمد بن مهدي العطار كلاهما، عن عمرو بن أبي سلمة، عن عبد الله بن العلاء بن زبر، عن القاسم، عن أبي أمامة به مرفوعًا. وورد في \"الكنى والأسماء\": عن القاسم عن النبي - ﷺ - مرسلًا.\nورواه الفريابي في \"فضائل القرآن\" (ص ١٥٧) (٤٧) والطحاوي في \"شرح مشكل الآثار\" ١/ ١٦٢ (١٧٦) والطبراني في \"المعجم الكبير\" ٨/ ٢٣٧ (٧٩٢٥) وفي \"المعجم الأوسط\" ٨/ ١٩٢ (٨٣٧١) وفي \"مسند الشاميين\" ١/ ٤٤١ (٧٧٨) والحاكم في \"المستدرك\" ١/ ٦٨٦ وتمام الرازي في \"فوائده\" انظر: \"الروض البسام\" ٤/ ٤٠٨ (١٥٦٨) وعزاه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٣٧ لابن مردويه، كلهم من طريق الوليد بن مسلم قال: حدثنا عبد الله بن العلاء بن زبر أنه سمع القاسم أبا عبد الرحمن يحدث عن أبي أمامة به مرفوعًا بنحوه.\nقال البوصيري في \"مصباح الزجاجة\" ٢/ ٢٧٠ (١٣٥٢): رجاله ثقات.\nوقال الألباني في \"سلسلة الأحاديث الصحيحة\": إسناده حسن.\nورواه يحيى بن معين، وابن ماجه، والدولابي، والحاكم، والبيهقي -في المواضع السابقة- والفريابي في \"فضائل القرآن\" (ص ١٥٩) (٤٩) والطبراني في \"المعجم الكبير\" ٨/ ١٨٣ (٧٧٥٨)، كلهم من طريق عمرو بن أبي سلمة التنيسي، قال: حدثني عيسى بن موسى أنه سمع غيلان بن أنس يحدث، عن القاسم، عن أبي أمامة، عن النبي - ﷺ - نحوه.\nقال البوصيري \"مصباح الزجاجة\" ٢/ ٢٧٠ (٦٣٥٢): والإسناد الثاني فيه مقال: غيلان لم أر من جرحه، ولا من وثقه، وباقي رجال الإسناد ثقات. =","vol":"7","page":88},{"text":"(قوله تعالى) (١): ﴿لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ﴾ قال المفسرون: السِّنة: النعاس، وهو النوم الخفيف، وهي (٢) ريح تجيء من قبل الرأس (٣) لينة، فتغشى العين، فهو وسنان بين النائم واليقظان (٤)، يقال منه: وَسَن يَسِن (٥)، وسنًا، وسِنَةً، فهو وسنان. قال ابن (٦) الرقاع (٧):\nوسْنَانُ أَقْصَدَهُ النُّعاسُ فَرَنَّقَتْ ... في عينهِ سِنَةٌ وليس بنائمِ\n_________\n= وقال ابن حجر في \"تقريب التهذيب\" لابن حجر (٥٣٦٧): غيلان بن أنس مقبول.\n(١) ساقطة من (ش).\n(٢) في (ح): وهو.\n(٣) في (أ): السنة.\n(٤) \"تفسير مقاتل\" ١/ ١٣٤.\n(٥) في (ش)، (ح): يوسن.\n(٦) في الأصل (ز)، (أ): ابن أبي.\n(٧) عدي بن زيد بن مالك بن الرقاع العاملي القضاعي أبو داود، ويقال: أبو دؤاد.\nشاعر إسلامي، كان ينزل الشام، مدح بعض خلفاء بني أمية، وهو من حاضرة الشعراء لا من باديتهم.\nانظر: \"الشعر والشعراء\" لابن قتيبة ٤١٠، \"سمط اللآلئ\" للميمني ١/ ٣٠٩، \"الأغاني\" لأبي الفرج الأصفهاني ٩/ ٣٠٠.\nوالبيت في \"ديوانه\" (ص ١٢٢) وفي \"مجاز القرآن\" لأبي عبيدة ١/ ٧٨، و\"تفسير غريب القرآن\" لابن قتيبة (ص ٩٣)، و\"الشعر والشعراء\" (ص ٤١١)، \"الكامل\" للمبرد ١/ ١٢٧.\nقال أبو عبيد البكري في \"اللآلئ\" ١/ ٥٢١: الإقصاد أن يصيبه السهم. فيقتله، وهو هنا استعارة؛ أي: أقصده النعاس فأنامه. فرنقت: دارت وماجت.","vol":"7","page":89},{"text":"والنوم هو الثقيل (١) المزيل للقوة والعقل. فنفى الله تعالى عن نفسه النوم؛ لأنه آفة، ولا تجوز عليه الآفات؛ ولا تغيره (٢)، ولا يجوز عليه تغير (٣) الأحوال؛ ولأنه قهر، والله تعالى قاهر غير مقهور؛ ولأنه للاستراحة، ولا يناله (٤) تعب فيستريح؛ ولأنه أخو الموت.\n[٥٨٨] أخبرنا عبد الله بن حامد (٥)، قال: أنا أبو حامد بن (٦) الشرقي (٧) ومكي بن عبدان (٨)، قال: نا (٩) عبد الله بن عبد الوهاب الخوارزمي (١٠)، قال: نا (١١) عبد الله بن جبلة (١٢)،\n_________\n(١) في (أ): ولا نوم وهو النوم الثقيل.\n(٢) في (ش، (ح)، (أ): ولأنه تغير. وفي (ز): ولا تعتريه.\n(٣) في (أ): عليه التغير ولا تغير.\n(٤) في (ز): والله سبحانه لا يناله.\n(٥) في (ح) زيادة: الوزان.\nوهو: عبد الله بن حامد الوزان، فقيه، لم يذكر بجرح أو تعديل.\n(٦) ساقطة من (ح).\n(٧) أحمد بن محمد بن الحسن أبو حامد بن الشرقي، ثقة مأمون.\n(٨) في (ش): عبد الله. وكتب فوقها: ن.\nوهو: مكي بن عبدان، ثقة مأمون.\n(٩) في (ح): أنا.\n(١٠) عبد الله بن عبد الوهاب الخوارزمي، في حديثه نكارة.\n(١١) في (ش): أنا.\n(١٢) عبد الله بن جبلة.\nروى البيهقي في \"البعث والنشور\" (٤٤٢) هذا الحديث من طريق: عبد الله بن عبد الوهاب الخوارزمي فقال: حدثنا عبد الله بن جبلة بن أبي رواد.\nفلعله: عبد الله بن عثمان بن جبلة بن أبي رواد المعروف بعبدان، ثقة حافظ مع أن =","vol":"7","page":90},{"text":"عن سفيان (١)، عن محمد بن المنكدر (٢)، عن جابر قال: سئل رسول الله - ﷺ - أينام أهل الجنة؟ قال: \"لا؛ لأن (٣) النوم أخو الموت، ولا يموت أهل الجنة\" (٤).\n_________\n= المزي لم يذكر سفيان الثوري، في شيوخه إلا أنه روى عن طبقة الثوري؛ بل روى عن من هو أقدم موتًا منه.\n(١) سفيان الثوري، الإمام الحجة.\n(٢) محمد بن المنكدر، ثقة.\n(٣) ساقطة من (ش)، (ح).\n(٤) [٥٨٨] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وعبد الله بن عبد الوهاب الخوارزمي في حديثه نكارة، والحديث له طرق صحيحة عن سفيان الثوري مرسلًا وموصولًا.\nالتخريج:\nرواه البيهقي في \"البعث والنشور\" (ص ٢٥٧) (٤٤٢) من طريق أبي نصر محمد بن حمدويه بن سهل المروزي قال: حدثنا عبد الله بن عبد الوهاب الخوارزمي قال: حدثنا عبد الله بن جبلة بن أبي رواد به بنحوه.\nورواه البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٤/ ١٩٣ (٣٥١٧) من طريق محمد بن يوسف الفريابي. ورواه العقيلي في \"الضعفاء الكبير\" ٢/ ٣٠١ ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ٤٤٩ (١٥٥٣) والطبراني في \"المعجم الأوسط\" ٨/ ٣٤٢ (٨٨١٦) وابن عدي في \"الكامل\" ٤/ ٢١٨ وابن جميع الصيداوي في \"معجم الشيوخ\" (ص ٧٣) وأبو نعيم في \"حلية الأولياء\" ٧/ ٩٠ وفي \"صفة الجنة\" ٢/ ٥٦ (٢١٥) وتمام في \"فوائده\" انظر \"الروض البسام\" ٥/ ٢٣٠ (١٧٨٥)، كلهم من طريق عبد الله بن محمد بن المغيرة.\nوقال أبو نعيم: غريب من حديث الثوري، تفرد به عبد الله.\nورواه البيهقي في \"البعث والنشور\" (ص ٢٥٧) (٤٣٩) وفي \"شعب الإيمان\" ٤/ ١٨٣ (٤٧٤٥) وعزاه الألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٧٥ =","vol":"7","page":91},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= (١٠٨٧) لأبي عثمان النجيرمي في \"فوائده\"، كلاهما من طريق معاذ بن معاذ العنبري.\nورواه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٣/ ٣٦ (٣٥٣)، ٣/ ٢٥٣ (٤٧٧) وعزاه الألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ٧٤ لأبي الحسن الحربي في \"الحربيات\"، كلاهما من طريق الحسين بن حفص الهمداني. ورواه ابن الجوزي في \"العلل المتناهية\" ٢/ ٤٤٩ (١٥٥٤) من طريق الحسين بن الوليد كلهم عن سفيان الثوري به بنحوه.\nورواه ابن المبارك في \"الزهد\" (ص ٧٩) (٢٧٩) وعبد الله بن أحمد بن حنبل في زوائده على \"الزهد\" (ص ٢٢) (٤٣) من طريق جرير بن عبد الحميد ووكيع. ورواه العقيلي في \"الضعفاء الكبير\" ٢/ ٣٠١، من طريق قطبة بن العلاء، وعبيد الله بن موسى. ورواه البيهقي في \"البعث والنشور\" (ص ٢٥٧) (٤٤١) من طريق قبيصة بن عقبة. وذكره العقيلي أيضًا عن مخلد بن يزيد، وعبيد الله بن عبد الرحمن الأشجعي. كلهم عن سفيان الثوري عن ابن المنكدر به مرسلًا.\nقال ابن أبي حاتم في \"العلل\" ٢/ ٢١٩ (٢١٤٧): سمعت أبي، وذكر حديثًا رواه الفريابي عن الثوري ... قال أبي: الصحيح ابن المنكدر عن النبي - ﷺ - ليس فيه جابر.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٤١٥: ورجال البزار رجال الصحيح.\nوقال الألباني في \"سلسلة الأحاديث الصحيحة\" ٤/ ٧٧: لا شك أن روايتهم المرسلة أقوى من رواية الذين أسندوه، فلو كان الذي أسنده فردًا؛ لكانت روايتهم تجعلنا نعثقد أنه وَهِم في إسناده، أما وهم جمع فلا سبيل إلى توهيمهم، فالصواب القول بصحته مسندًا، ومرسلًا، ولا منافاة بينهما؛ فإن الراوي قد ينشط أحيانًا، فيسنده، ولا ينشط تارة فيرسله.\nورواه الطبراني في \"المعجم الأوسط\" ١/ ٢٨٢ (٩١٩) وابن عدي في \"الكامل\" ٦/ ٣٦٦، وعزاه الألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ٧٧ للضياء في \"صفة الجنة\"، كلهم من طريق مصعب بن إبراهيم قال: حدثنا عمران بن الربيع =","vol":"7","page":92},{"text":"ولأنه لو نام لغَفَل، ولو غفل لاختل ملكه وتدبيره، (تعالى الله عن ذلك) (١).\n[٥٨٩] أخبرنا (٢) عبد الله بن (٣) حامد (٤)، قال: أنا (٥) محمد بن جعفر (٦)، قال: نا علي بن حرب (٧) قال: نا أبو معاوية (٨) قال: أنا (٩) الأعمش (١٠)، عن عمرو بن مرة (١١)، عن أبي عبيدة (١٢)، عن\n_________\n= الكوفي، عن يحيى بن سعيد الأنصاري، عن محمد بن المنكدر، عن جابر به مرفوعًا بنحوه.\nومصعب بن إبراهيم قال فيه ابن عدي في \"الكامل\" لابن عدي ٦/ ٣٦٦: مجهول، وأحاديثه عن الثقات ليست بمحفوظة.\nوقال العقيلي: في حديثه نظر.\n(١) ما بين القوسين ساقطة من (ش)، (ح)، (أ).\n(٢) في (أ): حدثنا.\n(٣) ساقطة من (ش).\n(٤) عبد الله بن حامد الأصبهاني فقيه، لم يذكر بجرح أو تعديل.\n(٥) في (أ): نا.\n(٦) محمد بن جعفر المطيري، ثقة مأمون.\n(٧) علي بن حرب الموصلي، صدوق فاضل.\n(٨) محمد بن خازم أبو معاوية ثقة، من أثبت الناس في الأعمش.\n(٩) في (أ): حدثنا.\n(١٠) سليمان بن مهران الأعمش ثقة، حافظ، مدلس، وروايته هنا محمولة على الاتصال.\n(١١) عمرو بن مرة، ثقة عابد، ورمي بالإرجاء.\n(١٢) عليها طمس في (ح).","vol":"7","page":93},{"text":"أبي موسى (١) قال: قام فينا رسول الله - ﷺ - بخمس كلمات (٢): \"إن الله لا ينام، ولا ينبغي له أن ينام، ولكنه يخفض القسط وبرفعه، يرفع إليه عمل الليل قيسل عمل (٣) النهار، وعمل النهار قبل عمل الليل، حجابه النور لو كشفها لأحرقت سبحات (٤) وجهه ما انتهى إليه بصره من خلقه\" (٥).\n_________\n= وهو: عامر بن عبد الله بن مسعود الهذلي أبو عبيدة الكوفي.\nمشهور بكنيته، ويقال: اسمه كنيته. ثقة. توفي ليلة دُجيل سنة (٨٢ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٤٠٣، \"الكاشف\" للذهبي (٢٥٣٩)، \"جامع التحصيل\" للعلائي (ص ٢٠٤)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٦٨، \"تقريب التهذيب\" لابن حجر (٨٢٣١).\n(١) الأشعري، صحابي مشهور.\n(٢) في (ش)، (ز)، (أ) زيادة: فقال. وفي (ح) زيادة: قال.\n(٣) ساقطة من (ش)، (ح).\n(٤) هي جمع سبحة، قال الخليل والهروي، وغيرهما: معنى سُبُحات وجهه: نوره، وجلاله، وبهاؤه.\nانظر \"غريب الحديث\" لأبي عبيد ٣/ ١٧٣، \"الأسماء والصفات\" للبيهقي ١/ ٢٩٦، \"شرح صحيح مسلم\" للنووي ٣/ ١٨.\n(٥) [٥٨٩] الحكم على الإسناد:\nفيه شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والحديث قد روي من طرق صحيحة عن أبي معاوية.\nالتخريج:\nرواه مسلم في كتاب الإيمان، باب في قوله - ﵇-: \"إن الله لا ينام\" (١٧٩/ ٢٩٣)، وابن أبي عاصم في \"السنة\" ١/ ٢٧٢ (٦١٤) كلاهما عن أبي بكر ابن أبي شيبة، ورواه مسلم عن أبي كريب. =","vol":"7","page":94},{"text":"[٥٩٠] وأخبرنا (١) عبد الله بن حامد (٢) قال: أنا (٣) (محمد بن\n_________\n= ورواه ابن ماجه في المقدمة باب فيما أنكرت الجهمية (١٩٥). عن علي بن محمد. ورواه الإمام أحمد في \"المسند\" ٤/ ٤٠٥ (١٩٦٣١) ورواه ابن أبي عاصم أيضًا عن ابن نمير. ورواه ابن خزيمة في \"التوحيد\" ١/ ٤٦ (٢٩)، ١/ ١٧٧ (١٠٠) عن سلم بن جنادة ومحمد بن عبد الله المخرمي. ورواه الآجري في \"الشريعة\" ٣/ ١١٨٦ (٧٦٠) من طريق محمد بن الصباح، كلهم عن أبي معاوية به بنحوه. ورواه مسلم في كتاب الإيمان، باب في قوله -﵇-: \"إن الله لا ينام\" (١٧٩/ ٢٩٤) وابن خزيمة في \"التوحيد\" ١/ ٤٩ (٣١) والبيهقي في \"الأسماء والصفات\" ١/ ٢٩٥ واللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٤٥٩ (٦٩٦) كلهم من طريق جرير عن الأعمش به بنحوه.\nورواه مسلم (١٧٩) (٢٩٥) والإمام أحمد ٤/ ٣٩٥ (١٩٥٣٠) من طريق شعبة.\nوليس عندهم: \"حجابه النور ... \" ورواه ابن ماجه في المقدمة باب فيما أنكرت الجهمية (١٩٦) والإمام أحمد في \"المسند\" ٤/ ٤٠١ (١٩٥٨٧) وابن خزيمة في \"التوحيد\" ١/ ٤٨ (٣١) والآجري في \"الشريعة\" ٣/ ١١٨٧ (٧٦٢) والبيهقي في \"الأسماء والصفات\" ١/ ٢٩٦، ٢/ ٣٦، كلهم من طريق المسعودي.\nورواه ابن خزيمة في \"التوحيد\" ١/ ٤٧ (٣٠) والآجري في \"الشريعة\" ٣/ ١٠٨٣ (٦٥٩) ٣/ ١١٨٦ (٧٦١) من طريق سفيان الثوري. ورواه ابن خزيمة في \"التوحيد\" ١/ ٤٥ (٢٨) من طريق العلاء بن المسيب، كلهم عن عمرو بن مرة به بنحوه.\nورواه ابن خزيمة في \"التوحيد\" ١/ ٤٩ (٣٢) والآجري في \"الشريعة\" ٣/ ١٠٨٤ (٦٦٠) ٣/ ١١٨٨ (٧٦٣)، كلاهما من طريق أبي بردة عن أبي موسى بنحوه مرفوعًا.\n(١) في (ح): أخبرنا.\n(٢) الوزان فقيه، لم يذكر بجرح أو تعديل.\n(٣) في (أ): نا.","vol":"7","page":95},{"text":"يعقوب (١)، قال: نا) (٢) محمد بن إسحاق (٣) معين (٤)، قال: نا (٥) هشام بن يوسف (٦)، عن (٧) أميه بن شبل (٨)،\n_________\n(١) محمد بن يعقوب أبو العباس الأصم، ثقة.\n(٢) ما بين القوسين ساقطة من (ش).\n(٣) محمد بن إسحاق بن جعفر ويقال: محمد الصاغاني أبو بكر الخراساني.\nنزيل بغداد، ثقة، ثبت. توفي سنة (٢٧٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩٥، \"تاريخ بغداد\" للخطيب ١/ ٢٤٠، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٠٢، \"تقريب التهذيب\" لابن حجر (٥٧٢١).\n(٤) يحيى بن معين، ثقة، حافظ مشهور، إمام الجرح والتعديل.\n(٥) في (ش): أخبرنا.\n(٦) هشام بن يوسف الأبناوي أبو عبد الرحمن الصنعاني.\nثقة، توفي سنة (١٩٧ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٧٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٧٩، \"تقريب التهذيب\" لابن حجر (٧٣٠٩).\n(٧) في (ح): نا.\n(٨) أمية بن شبل اليماني.\nقال يحيى بن معين: ثقة. وذكره ابن حبان في \"الثقات\". وقال علي بن المديني: ما بحديثه بأس. وذكره الذهبي وقال: له حديث منكر. وساق له هذا الحديث. \"التاريخ الكبير\" للبخاري ٢/ ١١، \"سؤالات محمد بن عثمان بن أبي شيبة لعلي ابن المديني\" (ص ٤٩)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٠٢، \"الثقات\" لابن حبان ٨/ ١٢٣، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٤٤)، \"ميزان الاعتدال\" للذهبي ١/ ٢٧٦، \"لسان الميزان\" لابن حجر ٤/ ٤٦٧، \"تعجيل المنفعة\" لابن حجر ١/ ٣١٩.","vol":"7","page":96},{"text":"قال: أخبرني الحكم بن أبان (١)، عن عكرمة (٢) عن أبي هريرة (٣) قال: سمعت رسول الله - ﷺ - يحكي عن موسى -﵇- على المنبر قال (٤): \"وقع في نفس موسى -﵇- هل ينام الله -﷿-؟ قال: فأرسل الله سبحانه إليه ملكًا فأرَّقه ثلًاثا، وأعطاه قارورتين في (٥) كل يد قارورة، وأمره أن يتحفظ (٦) بهما. قال: فجعل ينام، وتكاد يداه تلتقيان، فيحبس إحداهما (٧)\n_________\n(١) الحكم بن أبان أبو عيسى العدني.\nقال يحيى بن معين، والعجلي، والنسائي: ثقة. وحكى ابن خلفون توثيقه عن ابن نمير، وابن المديني، وأحمد بن حنبل. وذكره ابن حبان في \"الثقات\"، وقال: ربما أخطا. وروى له ابن خزيمة في \"صحيحه\" وقال: تكلم أهل المعرفة بالحديث بالاحتجاج بخبره. وذكره العقيلي في \"الضعفاء\" وقال ابن عدي -في ترجمة الحسين بن عيسى: الحكم بن أبان فيه ضعف، ولعل البلاء منه لا من حسين بن عيسى. وقال ابن المبارك: الحكم بن أبان، وأيوب بن سويد، وحسام ابن مصك، ارم بهؤلاء. وقال ابن حجر: صدوق له أوهام. توفي سنة (١٥٤ هـ). \"تاريخ أسماء الثقات\" لابن شاهين (ص ١٢٦)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١١٣، \"الضعفاء الكبير\" ١/ ٢٥٥، \"الثقات\" لابن حبان ٦/ ١٨٥، \"الكامل\" لابن عدي ٢/ ٣٥٥، \"الكاشف\" للذهبي (١١٧٢)، \"تهذيب التهذيب\" لابن حجر ١/ ٤٦١، \"تقريب التهذيب\" لابن حجر (١٤٣٨).\n(٢) في (أ): علقمة.\nوهو: عكرمة مولى ابن عباس، ثقة، ثبت.\n(٣) صحابي مشهور.\n(٤) في (ش): وقال.\n(٥) في (أ): على.\n(٦) في (أ): بأن يتحفظ. وفي (ح): أن يحتفظ.\n(٧) في (أ): فحبس إحديهما.","vol":"7","page":97},{"text":"عن (١) الأخرى حتى نام نومة، فاصطكت يداه، فانكسرت القارورتان. قال: فضرب (٢) الله تعالى (٣) مثلًا أن الله (٤) لو نام لم تستمسك السماوات (٥) والأرض\" (٦).\n_________\n(١) في (ز): على.\n(٢) في (ش)، (ح): ضرب.\n(٣) في هامش (ز) زيادة: ذلك.\n(٤) في (ش)، (ز) زيادة: -﷿-.\n(٥) في (ز)، (ش)، (ح)، (أ): السماء.\n(٦) [٥٩٠] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا أو تعديلًا، وهو معلول بالمخالفة، ولا يصح مرفوعًا.\nالتخريج:\nرواه البيهقي في \"الأسماء والصفات\" ١/ ٩٤ عن أبي عبد الله الحاكم قال: حدثنا أبو العباس الأصم به.\nورواه الخطيب في \"تاريخ بغداد\" ١/ ٢٦٨، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ١/ ٢٦ (٢٣) من طريق أبي عبد الله محمد بن أحمد بن إبراهيم الحكيمي قال: حدثنا محمد ابن إسحاق الصاغاني به.\nورواه أبو يعلى في \"المسند\" ١٢/ ٢ (٦٦٦٩) والطبري في \"جامع البيان\" ٣/ ٨ والبيهقي في \"الأسماء والصفات\" ١/ ٩٤ وابن الجوزي في \"العلل المتناهية\" ١/ ٢٦ (٢٢)، كلهم من طريق إسحاق بن أبي إسرائيل قال: حدثنا هشام بن يوسف به.\nوقال ابن الجوزي أيضا في \"العلل المتناهية\" ١/ ٢٧ قال الدارقطني: يقول به الحكم بن أبان عن عكرمة، وتفرد به أمية عن الحكم، وتفرد هشام عن أمية. . وقد رواه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ١٠٢ ومن طريقه رواه الطبري في \"جامع البيان\" ٣/ ٧ - ٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٨٨ (٢٥٨٤)، والخطيب في \"تاريخ بغداد\" ١/ ٢٦٨ عن معمر عن الحكم عن عكرمة =","vol":"7","page":98},{"text":"= به بنحوه، من قوله مقطوعًا.\nقال الخطيب في \"تاريخ بغداد\" ١/ ٢٦٨: هكذا رواه أمية بن شبل عن الحكم بن أبان موصولًا، مرفوعًا، وخالفه معمر بن راشد، فرواه عن الحكم عن عكرمة قوله، لم يذكر فيه النبي - ﷺ -، ولا أبا هريرة.\nوقال البيهقي في \"الأسماء والصفات\" ١/ ٩٤: متن الحديث الأول -يريد: حديث أبي بردة الآتي- أشبه أن يكون هو المحفوظ.\nوقال ابن الجوزي في \"العلل المتناهية\" ١/ ٢٧ - ٢٨: ولا يثبت هذا الحديث عن رسول الله - ﷺ -، وغلط من رفعه، والظاهر أن عكرمة رأى هذا في كتب اليهود، فما يزال عكرمة يذكر عنهم أشياء، ولا يجوز أن يخفى هذا على نبي الله -﷿- .. وقال الذهبي في \"ميزان الاعتدال\" ١/ ٢٧٦: وخالفه معمر، عن الحكم، عن عكرمة وهو أقرب.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٤٠: هذا حديث غريب جدًا، والأظهر أنه إسرائيلي لا مرفوع.\nوقد روى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٨٧ (٢٥٨٠)، وعنه أبو الشيخ في \"العظمة\" ٢/ ٤٥٢ (١٣٨) من طريق جعفر بن أبي المغيرة، عن سعيد ابن جبير، عن ابن عباس قال: إن بني إسرائيل قالوا لموسى: يا موسى هل ينام ربك ... فذكره بنحوه.\nورواه عبد الله بن أحمد بن حنبل في \"السنة\" ٢/ ٤٥٥ (١٠٢٨) من طريق آخر عن جعفر بن أبي المغيرة عن سعيد بن جبير به مختصرًا من قوله.\nورواه أبو الشيخ في \"العظمة\" ٢/ ٤٢٤ (١١٩) من طريق سعيد بن أبي بردة، عن أبيه، عن أبي موسى - ﵁ - موقوفًا بنحو حديث ابن عباس.\nورواه البيهقي في \"الأسماء والصفات\" ١/ ٩٤ من طريق سعيد بن أبي بردة عن أبيه من قوله.\nوقال ابن الجوزي في \"العلل المتناهية\" ١/ ٢٨: وقد روى عبد الله بن أحمد بن =","vol":"7","page":99},{"text":"﴿لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾ مُلْكًا وخلْقًا. ﴿مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ﴾ بأمره. قال أهل الإشارة في هذِه الآية: جذب (١) بها قلوب عباده إليه عاجلًا وآجلًا، فسبحان من لا وسيلة إليه إلا به (٢).\n﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ﴾ قال مجاهد، وعطاء، (والسدي، والحكم) (٣): ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ﴾ من أمر الدنيا ﴿وَمَا خَلْفَهُمْ﴾ من أمر الآخرة (٤).\nوقال الضحاك (٥) والكلبي: ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ﴾ (٦) يعني:\n_________\n= حنبل في \"كتاب السنة\" عن سعيد بن جبير قال: إن بني إسرائيل قالوا لموسى -﵇-: هل ينام ربنا ... وهذا هو الصحيح.\nوقال الذهبي في \"ميزان الاعتدال\" ١/ ٢٧٦: ولا يسوغ أن يكون هذا وقع في نفس موسى، وإنما روي أن بني إسرائيل سألوا موسى عن ذلك.\n(١) بعدها في (أ): الله تعالى.\n(٢) في (ش) زيادة: قوله.\nانظر: \"حقائق التفسير\" للسلمي (٢١ ب).\n(٣) في (ح): والحكم والسدي.\n(٤) قول مجاهد رواه الطبري في \"جامع البيان\" ٣/ ٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٨٩ (٢٥٨٨، ٢٥٩٢). وقول عطاء ذكره الواحدي في \"الوسيط\" ١/ ٣٦٧، وفي \"البسيط\" ١/ ١٥٣ أ، والبغوي في \"معالم التنزيل\" ١/ ٣١٢.\nوقول السدي رواه الطبري في \"جامع البيان\" ٣/ ٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٨٩ (٢٥٩٢). وقول الحكم رواه الطبري في \"جامع البيان\" ٣/ ٩.\n(٥) في الأصل: ضحاك.\n(٦) ساقطة من (أ).","vol":"7","page":100},{"text":"الآخرة؛ لأنهم يقدمون عليها، ﴿وَمَا خَلْفَهُمْ﴾ الدنيا؛ لأنهم (١) يُخَلّفونها وراء أظهرهم (٢). وقال ابن جريج: ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ﴾ ما مضى أمامهم ﴿وَمَا خَلْفَهُمْ﴾ (٣) (ما يكون بعدهم (٤). وقال مقاتل والواقدي: ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ﴾ يعني: ما كان قبل خلق الملائكة ﴿وَمَا خَلْفَهُمْ﴾ (٥) يعني (٦): وما كان بعد خلقهم (٧). وقيل: ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ﴾ يعني: ما فعلوه من خير أو شر (٨) ﴿وَمَا خَلْفَهُمْ﴾ ما هم فاعلوه (٩).\n﴿وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ﴾ أي: من (١٠) علم الله ﴿إِلَّا بِمَا شَاءَ﴾\n_________\n(١) ساقطة من (أ).\n(٢) في جميع النسخ: ظهورهم.\nقول الضحاك ذكره الواحدي في \"الوسيط\" ١/ ٣٦٧، وفي \"البسيط\" ١/ ١٥٣ أ.\nوقول الكلبي ذكره السمرقندي في \"بحر العلوم\" ١/ ٢٢٣، والواحدي في \"الوسيط\" ١/ ٣٦٧، والبغوي في \"معالم التنزيل\" ١/ ٣١٢.\n(٣) في (ش)، (ح) زيادة: يعني.\n(٤) رواه الطبري في \"جامع البيان\" ٣/ ٩.\n(٥) ما بين القوسين ساقط من (ح).\n(٦) ساقطة من (أ).\n(٧) قول مقاتل في \"تفسيره\" ١/ ١٣٤.\nوانظر \"بكر العلوم\" للسمرقندي ١/ ٢٢٣.\n(٨) في (ش)، (ح): وشر.\n(٩) في (ش): وما فاعلوه.\nوفي (ح): وما هم فاعلوه. وفي (ش) زيادة: قوله.\nانظر: \"معالم التنزيل\" للبغوي ١/ ٣١٢، \"البحر المحيط\" لأبي حيان ٢/ ٢٨٩.\n(١٠) ساقطة من (ح).","vol":"7","page":101},{"text":"أن يعلمهم، ويطلعهم عليه (١) ﴿وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ﴾ أي: ملأ، وأحاط به.\nواختلفوا في الكرسي، فقال ابن عباس، وسعيد بن جبير، ومجاهد: كرسيه (٢): علمه (٣)، ومنه قيل للصحيفة يكون فيها علم\n_________\n(١) في (ح): ويطلعهم الله عليه. وفي (ش): أن يعلم فيطلعهم الله.\n(٢) ساقطة من (ش)، (ح)، (أ).\n(٣) قول ابن عباس رواه عبد الله بن أحمد بن حنبل في \"السنة\" ٢/ ٥٠٠ (١١٥٦) والطبري في \"جامع البيان\" ٣/ ٩ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٩٠ (٢٥٩٩) وابن منده في \"الرد على الجهمية\" (ص ٤٥) (١٦) واللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٤٤٩ (٦٧٩) والبيهقي في \"الأسماء والصفات\" ١/ ٢٠٥، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٠ لعبد بن حميد، كلهم من طريق جعفر بن أبي المغيرة، عن سعيد بن جبير، عن ابن عباس به.\nقال الدارمي: وأما ما رويت عن ابن عباس، فإنه من رواية جعفر، وليس جعفر ممن يعتمد على روايته، إذ قد خالفه الرواة الثقات المتقنون. \"نقض الإمام أبي سعيد الدارمي على المريسي\" ١/ ٤١١ وقال ابن منده: ولم يتابع عليه جعفر، وليس هو بالقوي في سعيد بن جبير \"الرد على الجهمية\" (ص ٤٥).\nوقد روى عبد الله بن أحمد بن حنبل في \"السنة\" ١/ ٣٠١ (٥٨٦) والدارمي في \"نقض الإمام أبي سعيد على المريسي\" ١/ ٣٩٩، ٤١٢ وابن خزيمة في \"التوحيد\" ١/ ٢٤٨ - ٢٤٩ (١٥٤، ١٥٥، ١٥٦) ومحمد بن عثمان بن أبي شيبة في \"العرش\" (ص ٧٩) (٦١) والطبراني في \"المعجم الكبير\" ١٢/ ٣١ (١٢٤٠٤) وأبو الشيخ في \"العظمة\" ٢/ ٥٨٢ (٢١٦) والحاكم في \"المستدرك\" ٢/ ٣١٠ وقال: صحيح على شرط الشيخين. والخطيب في \"تاريخ بغداد\" ٩/ ٢٥١ - ٢٥٢، كلهم من طريق عمار الدهني، عن مسلم البطين، عن سعيد بن جبير، عن ابن عباس قال: الكرسي موضع القدمين. والعرش لا يقدر أحد قدره.","vol":"7","page":102},{"text":"مكتوب: كراسة، ومنه قول الراجز في صفة قانص (١):\nحتى إذا ما جاءها تكَرَّسا\nيعني: عَلِم. ويقال للعلماء: الكراسي، قال الشاعر:\nتَحُفُّ بهم بيضُ الوجوه وعُصبةٌ ... كَرَاسيُّ بالأحداث حين (٢) تَنُوبُ (٣)\n_________\n= قال الذهبي في \"مختصر العلو\" (ص ١٠٢): رواته ثقات.\nوقال الهيثمي: ورجاله رجال الصحيح. \"مجمع الزوائد\" ٦/ ٣٢٣.\nوقال الأزهري: وهذه رواية اتفق أهل العلم على صحتها، ومن روى عنه في الكرسي أنه العلم، فليس مما يثبته أهل المعرفة بالأخبار. \"تهذيب اللغة\" (كرس) ١٠/ ٥٤.\nوقول سعيد بن جبير رواه البخاري في التفسير، باب قوله: ﴿فإن خفتم فرجالا ...﴾ قبل حديث (٤٥٣٥). معلقًا عنه بصيغة الجزم، ورواه موصولًا: سفيان الثوري في \"تفسيره\" (ص ١٢٧) (١٢٥) وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤١٩١.\nوقول مجاهد ذكره الواحدي في \"البسيط\" ١/ ١٥٣ أ.\n(١) ذكره الطبري في \"جامع البيان\" ٥/ ٤٠٢. وقال محمود شاكر: لم أجد الرجز ... ولا أدري إلى أي شيء يعود الضمير إلى القانص أم إلى كلبه، والاستدلال بهذا الرجز على أنه يعني بقوله: (تكرس)، علم؛ لا دليل عليه حتى نجد سائر الشعر، ولم يذكره أحد من أصحاب اللغة.\n(٢) في (أ): حتى.\n(٣) البيت ذكره الطبري في \"جامع البيان\" ٣/ ١١، والطوسي في \"تفسير التبيان\" ٢/ ٣٠٩، والماوردي في \"النكت والعيون\" ١/ ٣٢٥، والطبرسي في \"مجمع البيان\" ٢/ ٣٠٠، وأبو حيان في \"البحر المحيط\" ٢/ ٢٩٠، وذكره الزمخشري في \"أساس البلاغة\" ١/ ٥٤٠ (كرس)، وقال: أنشده قطرب. وذكره الواحدي في \"البسيط\" ١/ ١٥٢ أ، وذكر معه بيتًا آخر يدل على أن الكراسي بمعنى العلماء. =","vol":"7","page":103},{"text":"أي: علماؤها (١).\nوقال بعضهم (٢): كرسيه (٣): سلطانه، وملكه، وقدرته (٤). والعرب تسمي الملك القديم (٥) كِرسًا (٦)، وتُسَمِّي أصل كل شيء الكِرْس، يقال: فلان كريم الكِزس أي: الأصل (٧)، قال العجاج (٨):\nقد علم القُدُّوس مولى القُدْسِ\nأن أبا العباس أولى نفسِ\nفي مَعْدِن المُلْكِ القديم (٩) الكِرْس\nورأيت في بعض التفاسير كرسيُّهُ: سِرُّه (١٠)، وأنشدوا فيه (١١):\n_________\n= ونقل عن أبي بكر الأنباري أنه قال: والبيتان يقال: إنهما من صنعة النحويين، ولا يعرف لهما قائل، فلا يحتج بملثهما.\n(١) كذا في جميع النسخ. وفي الأصل: أي علمًا بها.\n(٢) في (أ): قوم.\n(٣) ساقطة من (ش)، (ح)، (أ).\n(٤) انظر: \"النكت والعيون\" للماوردي ١/ ٣٢٥، \"البحر المحيط\" لأبي حيان ٢/ ٢٩٠.\n(٥) في (ح): القوي.\n(٦) كذا في هامش الأصل وجميع النسخ. وفي الأصل: كرسيًا.\n(٧) انظر: \"جامع البيان\" للطبري ٣/ ١١.\n(٨) الأبيات في \"ديوانه\" (ص ٤٨٧)، \"جامع البيان\" للطبري ٣/ ١١، و\"لسان العرب\" لابن منظور ١٢/ ٦٨ (كرس).\n(٩) في (ش): الكريم.\n(١٠) انظر: \"غرائب التفسير\" للكرماني ١/ ٢٢٥، \"البحر المحيط\" لأبي حيان ٢/ ٢٩٠، \"الدر المصون\" للسمين الحلبي ٢/ ٥٤٥.\n(١١) عزاه الماوردي في \"النكت والعيون\" ١/ ٣٢٥ لأبي ذؤيب. ولم أجده في شعره. =","vol":"7","page":104},{"text":"ما لي بأَمرِكَ كرسي (١) أُكَاتِمُهُ ... ولا يُكَرسِئ علم الله مخلوق\nوزعم محمد بن جرير الطبري أن الكرسي: الأهل، أي: وسع له السموات والأرض (٢).\nوقال أبو موسى والسدي وغيرهما: هو الكرسي بعينه وهو لؤلؤ (٣).\n_________\n= وقال النحاس \"معاني القرآن\" ١/ ٢٦٤: ولقد استشهد ببيت لا يعرف، وهو: ولا يكرسئ علم الله مخلوق، أي: لا يعلم علم الله مخلوق، وهو أيضا لحن؛ لأن الكرسي غير مهموز.\nوذكره الطوسي في \"تفسير التبيان\" ٢/ ٣٠٩ وأبو المظفر السمعاني في \"تفسير القرآن\" ٢/ ٣٩٨ وأبو حيان في \"البحر المحيط\" ٢/ ٢٩٠ والسمين الحلبي في \"الدر المصون\" ٢/ ٥٤٥.\n(١) كذا في هامش الأصل، وجميع النسخ. وفي الأصل وهامش (ز): من سر.\n(٢) لم أجده في \"تفسيره\" وقد رجح الطبري قول ابن عباس، إذ قال: أما الذي يدل على صحته ظاهر القرآن فقول ابن عباس .. أنه قال: هو علمه، وذلك لدلالة قوله تعالى: ﴿وَلَا يَئُودُهُ حِفْظُهُمَا﴾ ٥/ ٤٠١.\nوذكر الكرماني في \"غرائب التفسير\" ١/ ٢٢٥ ما أورده الثعلبي وعزاه لابن جرير.\n(٣) قول أبي موسى رواه عبد الله بن أحمد بن حنبل في \"السنة\" ١/ ٣٠٢ (٥٨٨) والطبراني في \"المعجم الكبير\" ٥/ ٣٩٨ (٥٧٨٩) ومحمد بن عثمان بن أبي شيبة في \"العرش\" (ص ٧٨) (٦٠) وأبو الشيخ في \"العظمة\" ٢/ ٦٢٧ (٢٤٥) وابن منده في \"الرد على الجهمية\" (ص ٤٦) (١٧) والبيهقي في \"الأسماء والصفات\" ٢/ ١٤٨، كلهم من طريق عمارة بن عمير عن أبي موسى بلفظ: الكرسي موضع القدمين؛ له أطيط كأطيط الرحل.\nوعزاه ابن حجر في \"فتح الباري\" ٨/ ١٩٩ لابن المنذر، وقال: بإسناد صحيح. قال الذهبي في \"مختصر العلو\" (ص ٢٤): ليس للأطيط مدخل في الصفات أبدًا؛ =","vol":"7","page":105},{"text":"وما السموات السبع (١) في الكرسي إلا كدراهم سبعة ألقيت في ترس (٢).\nوقال علي، ومقاتل: كل قائمة من الكرسي طولها مثل السموات السبع، والأرضين السبع، وهو (٣) بين يدي العرش (٤).\nويحمل الكرسي أربعة أملاك؛ لكل ملك أربعة وجوه، أقدامهم في الصخرة التي تحت الأرض السابعة السفلى مسيرة خمسمائة عام، ملك على صورة سيد البشر آدم -﵇-، وهو يسأل للآدميين (٥) الرزق، والمطر\n_________\n= بل هو كاهتزاز العرش لموت سعد، وكتفطر السماء يوم القيامة، ونحو ذلك.\nوقول السدي رواه الطبري في \"جامع البيان\" ٣/ ١٠. وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ٤٩١ (٢٦٠٣) بلفظ: والكرسي بين يدي العرش، وهو موضع قدميه.\n(١) في (أ) زيادة: والأرضون السبع.\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ١٠ وأبو الشيخ في \"العظمة\" ٢/ ٥٨٧ (٢٢٠) كلاهما من طريق عبد الرحمن بن زيد بن أسلم عن أبيه عن النبي - ﷺ - به.\nقال ابن كثير في \"البداية والنهاية\" ١/ ١٣: الحديث مرسل. قلت: وابن زيد ضعيف.\n(٣) في (أ): وهي.\n(٤) روى أبو الشيخ في \"العظمة\" ٢/ ٦٤٦ (٢٥٨) وأبو نعيم في \"حلية الأولياء\" ٣/ ١٧٩ عن علي مرفوعًا بلفظ: الكرسي لؤلؤ، والقلم لؤلؤ، وطول القلم سبع مئة سنة، وطول الكرسي حيث لا يعلمه العالمون.\nوقال السيوطي في \"الدر المنثور\" ١/ ٥٨٠: سنده واه.\nوقول مقاتل في \"تفسيره\" ١/ ١٣٤.\n(٥) في (أ): وهو يسأل الله تعالى الآدميين.","vol":"7","page":106},{"text":"من السنة إلى السنة، وملك على صورة سيد الأنعام، وهو الثور، وهو يسأل (١) للأنعام الرزق من السنة إلى السنة، على (٢) وجهه غضاضة منذ عبد العجل من دون (٣) الله، وملك على صورة سيد السباع، وهو الأسد؛ يسأل الرزق للسباع من السنة إلى السنة، وملك على صورة سيد الطير، وهو النسر؛ يسأل للطير الرزق (٤) من السنة إلى السنة (٥).\n[٥٩١] أخبرنا عبد الله بن حامد الوزان (٦)، قال: أنا (٧) أبو بكر أحمد بن إسحاق (بن أيوب) (٨)، قال: أنا (٩) الحسن بن سفيان بن\n_________\n(١) في (أ) وفي المواضع التالية: يسأل الله تعالى.\n(٢) في جميع النسخ: وعلى.\n(٣) ساقطة من (أ).\n(٤) في (أ): الرزق للطير.\n(٥) انظر: \"تفسير مقاتل\" ١/ ١٣٤، \"بحر العلوم\" للسمرقندي ١/ ٢٢٤.\nوقد رواه عبد الله بن أحمد بن حنبل في \"السنة\" ١/ ٢٠٣ (٥٨٩) وأبو الشيخ في \"العظمة\" ٢/ ٥٥١ (١٩٥) والبيهقي في \"الأسماء والصفات\" ٢/ ١٤٧، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨١ لعبد بن حميد، عن أبي مالك نحوه مختصرًا.\n(٦) ساقطة من (ح). وفيها وفي (ز)، (أ) زيادة: بقراءتي عليه.\nوهو: عبد الله بن حامد الوزان الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٧) في (أ): ثنا.\n(٨) من (ح).\nوهو: أحمد بن إسحاق بن أيوب بن يزيد الصبغي أبو بكر النيسابوري لم يذكر بجرح أو تعديل.\n(٩) في (أ): حدثنا.","vol":"7","page":107},{"text":"عامر (١)، قال: نا إبراهيم بن هشام بن يحيى (بن يحيى) (٢) الغساني (٣)، قال: نا أبي (٤)، عن جدي (٥)، عن أبي إدريس الخولاني (٦)، عن أبي ذر (٧) قال: قلت: يا رسول الله أيُّما أُنزِل (٨) عليك أعظم (٩)؟\n_________\n(١) وهو: الحسن بن سفيان، الإمام ابن حجر الثبت.\n(٢) من (ش).\n(٣) إبراهيم بن هشام بن يحيى بن يحيى الغساني الدمشقي.\nقال الطبراني: لم يرو هذا عن يحيى إلا ولده، وهم ثقات. وذكره ابن حبان في \"الثقات\"، وأخرج حديثه في \"صحيحه\". وقال أبو حاتم، وأظنه لم يطلب العلم، وهو كذاب. وقال علي بن الحسين بن الجنيد: صدق أبو حاتم ينبغي أن لا يحدث عنه. وقال ابن الجوزي: قال أبو زرعة: كذاب. وقال الذهبي: أحد المتروكين. توفي سنة (٢٣٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٤٢، \"الثقات\" لابن حبان ٨/ ٧٩، \"الضعفاء والمتروكين\" لابن الجوزي ١/ ٥٩، \"ميزان الاعتدال\" للذهبي ١/ ٧٢، ٤/ ٣٧٨، \"لسان الميزان\" لابن حجر ١/ ١٢٢.\n(٤) هشام بن يحيى بن يحيى بن قيس الغساني.\nقال الطبراني: ثقة. وذكره ابن حبان في \"الثقات\". وقال أبو حاتم: صالح الحديث.\n\"التاريخ الكبير\" للبخاري ٨/ ١٩٢، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٧٠، \"الثقات\" لابن حبان ٩/ ٢٣٢.\n(٥) يحيى بن يحيى الغساني، ثقة.\n(٦) عائذ الله بن عبد الله أبو إدريس الخولاني، عالم الشام بعد أبي الدرداء.\n(٧) صحابي مشهور.\n(٨) في (ش): أيما أنزل. وفي (ز): أي آية أنزل. وفي (ح): أيما آي أنزلت.\n(٩) في (ش) زيادة: آية.","vol":"7","page":108},{"text":"قال: \"آية الكرسي -ثم قال: يا أبا ذر ما السموات السبع مع الكرسي إلا كحلقة ملقاة بأرض فلاة (١)، وفضل العرش على الكرسي كفضل الفلاة على الحلقة\" (٢).\n_________\n(١) في (أ): الفلاة.\n(٢) [٥١٩] الحكم على الإسناد:\nفيه إبراهيم بن هشام أحد المتروكين، وشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وللحديث طرق عن أبي ذر.\nالتخريج:\nرواه البيهقي في \"الأسماء والصفات\" ٢/ ١٤٩ عن أبي عبد الله الحاكم قال: أنا أبو بكر بن إسحاق به.\nورواه ابن حبان في \"صحيحه\" انظر \"الإحسان\" ٢/ ٧٦ (٣٦١) عن الحسن بن سفيان به مطولًا.\nورواه ابن حبان أيضا عن الحسين بن عبد الله القطان وابن قتيبة. ورواه أبو الشيخ في \"العظمة\" ٢/ ٦٤٨ (٢٥٩) من طريق أبي طاهر أحمد بن عمرو المصري. ورواه أبو نعيم في \"حلية الأولياء\" ١/ ١٦٦ من طريق جعفر الفريابي، وأحمد بن أنس بن مالك كلهم عن إبراهيم بن هشام به.\nقال الذهبي في \"مختصر العلو\" (ص ١٣٠): إبراهيم ليس بشيء، وقد وثق.\nورواه محمد بن عثمان بن أبي شيبة في \"العرش\" (ص ٧٧) (٥٨) من طريق المختار بن غسان العبدي عن إسماعيل بن سلم عن أبي إدريس الخولاني به بنحوه. وعلقه أبو نعيم في \"حلية الأولياء\" ١/ ١٦٨ عن المختار بن غسان عن إسماعيل بن سلمة به.\nوإسماعيل بن سلم أو سلمة لم أظفر له بترجمة. وقال الألباني في \"سلسلة الأحاديث الصحيحة\" ١/ ١٧٤ (١٠٩): غالب الظن أنه إسماعيل بن مسلم، فقد ذكروه في شيوخ المختار بن غسان، وهو المكي البصري، ضعيف.\nوانظر \"تهذيب الكمال\" للمزي ٢٧/ ١٨ \"تهذيب التهذيب\" لابن حجر ٤/ ٣٨. =","vol":"7","page":109},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قلت: لا أعلم لم اختار الشيخ الألباني أن يكون إسماعيل بن مسلم هو المكي البصري الضعيف، والعلماء حين ذكروا شيوخ المختار لم ينسبوا إسماعيل، وقد يكون إسماعيل بن مسلم العبدي أبو محمد البصري، ثقة. خاصة وكلاهما عبدي. والمختار قال ابن حجر في \"تقريب التهذيب\" (٦٥٢٣) عنه: مقبول.\nورواه ابن مردويه في \"تفسيره\" كما عزاه له سندًا ومتنًا: ابن كثير في \"البداية والنهاية\" ١/ ١٣ وفي \"تفسير القرآن العظيم\" ٢/ ٤٤٢ - ٤٤٣ من طريق محمد بن أبي السري العسقلاني قال: أنبأنا محمد بن عبد الله التميمي عن القاسم بن محمد الثقفي عن أبي إدرشى به بنحوه. والقاسم بن محمد، مجهول.\nورواه ابن عدي في \"الكامل\" ٧/ ٢٤٤ وأبو الشيخ في \"العظمة\" ٢/ ٥٦٩ (٢٠٦) وأبو نعيم في \"حلية الأولياء\" ١/ ١٦٨ والبيهقي في \"الأسماء والصفات\" ٢/ ١٤٩، كلهم من طريق يحيى بن سعيد السعدي القرشي، عن ابن جريج، عن عطاء، عن عبيد بن عمير، عن أبي ذر به بنحوه. قال البيهقي: تفرد به يحيى بن سعيد السعدي وله شاهد بإسناد أصح. وقال العقيلي: لا يتابع على حديثه. وقال ابن حبان: شيخ يروي عن ابن جريج المقلوبات، وعن غيره من الثقات الملزقات، لا يحل الاحتجاج به إذا انفرد. وقال ابن عدي: وهذا حديث منكر من هذا الطريق عن ابن جريج. . وهذا الحديث ليس له من الطرق إلا من رواية أبي إدريس الخولاني والقاسم بن محمد عن أبي ذر، والثالث حديث ابن جريج. وهذا أنكر الروايات.\n\"الضعفاء الكبير\" للعقيلي ٤/ ٤٠٤، \"المجروحين\" لابن حبان ٢/ ١٢٩، \"الكامل\" لابن عدي ٧/ ٢٤٤.\nورواه الطبري في \"جامع البيان\" ٣/ ١٠ وأبو الشيخ في \"العظمة\" ٢/ ٥٨٧ (٢٢٠) كلاهما من طريق عبد الرحمن بن زيد بن أسلم عن أبي ذر به. وقد وقع التصريح في كتاب \"العظمة\" أن الراوي عن أبي ذر هو عبد الرحمن بن زيد، وأما في \"جامع البيان\" للطبري فيحتمل هو أو أبوه زيد بن أسلم.\nقال ابن كثير في \"البداية والنهاية\" ١/ ١٣: منقطع. =","vol":"7","page":110},{"text":"وفي بعض الأخبار أن بين حملة العرش وحملة (١) الكرسي سبعين حجابًا (من ظلمة، وسبعين حجابًا من نور، غلظ (٢) كل حجاب مسيرة خمسمائة سنة؛ لولا (٣) ذلك لاحترقت حملة الكرسي) (٤) من نور حملة العرش (٥).\n_________\n= قلت: بل معضل، وعبد الرحمن بن زيد ضعيف.\nوالحديث ذكره ابن حجر في \"فتح الباري\" ١٣/ ٤١١، وقال: صححه ابن حبان. وسكت عليه. والجزء الأول من الحديث في فضل آية الكرسي له طرق أخرى عن أبي ذر، منها ما رواه الإمام أحمد في \"المسند\" ٥/ ١٧٨، ١٧٩ (٢١٥٤٦)، (٢١٥٥٢) وأبو داود الطيالسي في \"مسنده\" (ص ٦٥) (٤٧٨) والبزار في \"البحر الزخار\" ٩/ ٤٢٦ (٤٠٣٤) والحاكم في \"المستدرك\" ٢/ ٣١٠ وقال: صحيح الإسناد. والبيهقي في \"شعب الإيمان\" ٢/ ٤٥٧ (٢٣٨٩)، كلهم من طريق المسعودي عن أبي عمرو الشامي عن عبيد بن الخشخاش عن أبي ذر به.\nوقال الهيثمي في \"مجمع الزوائد\" ١/ ١٦٠: وفيه المسعودي، ثقة لكنه اختلط.\n(١) قبلها في (ح): وبين.\n(٢) في (ح): وغلظ.\n(٣) في (أ): ولولا.\n(٤) ما بين القوسين ساقط من (ش).\n(٥) روى أبو الشيخ في \"العظمة\" ٢/ ٦٩٢ (٢٨٢) عن وهب بن منبه نحوه. وذكره عنه ابن أبي زمنين في \"أصول السنة\" (ص ٩٩) (٤٤).\nورواه ابن خزيمة في \"التوحيد\" ١/ ٥١ (٣٤) وأبو الشيخ في \"العظمة\" ٢/ ٦٨٥ - ٦٩٣ (٢٧٦، ٢٨٠، ٢٨١، ٢٨٣) وابن أبي زمنين في \"أصول السنة\" (ص ١٠٨) (٤٣) والبيهقي في \"الأسماء والصفات\" ٢/ ١٤٦ - ١٤٧، كلهم من طرق عن مجاهد به بنحوه مختصرًا.\nقال الذهبي في \"مختصر العلو\" (ص ١٣٢): هذا ثابت عن مجاهد إمام التفسير.","vol":"7","page":111},{"text":"وقال الحسن البصري: الكرسي هو العرش بعينه (١).\nوحكى أبو سعد (٢) عبد الملك بن أبي عثمان الزاهد عن بعض المتقدمين أن الكرسي اسم ملك من الملائكة أضافه إلى نفسه تخصيصًا وتفضيلًا (٣)، فنبه بهذا عباده على عظمته وقدرته، فقال: إن خلقًا من خلقي يملأ السموات والأرض، فكيف يُقْدَرُ قَدري (٤)، وتعرف عظمتي. والله أعلم.\n(قوله تعالى) (٥): ﴿وَلَا يَئُودُهُ حِفْظُهُمَا﴾ أي: لا يجهده (٦)، ولا يشق عليه (٧)،\n_________\n(١) رواه الطبري في \"جامع البيان\" ٣/ ١٠ من طريق جويبر عن الضحاك عنه. وجويبر ضعيف جدًا.\nوقال ابن كثير في \"البداية والنهاية\" ١/ ١٣: وهذا لا يصح عن الحسن؛ بل الصحيح عنه وعن غيره من الصحابة والتابعين أنه غيره.\nوقال ابن عطية في \"المحرر الوجيز\": والذي تقتضيه الأحاديث أن الكرسي مخلوق عظيم بين يدي العرش، والعرش أعظم منه. .\n(٢) في (ح): قال أبو إسحاق: وحكى الأستاذ أبو سعيد. وفي (ز): أبو سعيد.\n(٣) في (ح): تفضيلًا وتخصيصًا.\n(٤) في (أ): قدرتي.\n(٥) ساقطة من (ح)، (أ).\n(٦) في (أ): زيادة: ولا يقله. وفي (ش): ولا يؤوده، أي: لا يثقله حفظهما. وفي (ح): ولا يؤوده أي: لا يثقله ولا يجهده.\n(٧) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٧٨، \"تفسير غريب القرآن\" لابن قتيبة (ص ٩٣)، \"جامع البيان\" للطبري ٣/ ١٢.","vol":"7","page":112},{"text":"قالت الخنساء (١):\nوحامل الثقل بالأعباء (٢) قد علموا ... إذا يؤود رجالًا بعقر ما حملوا\nوقيل: ﴿يَئُودُهُ﴾: يسقطه من ثِقَلِهِ، قال الشاعر:\nإني وما نحروا غداةَ مِنى ... عند الجمار يوودها العُقْل (٣)\n﴿حِفْظُهُمَا﴾ (٤) حفظ السموات والأرض. ﴿وَهُوَ الْعَلِيُّ﴾ الرفيع فوق خلقه بالتدبير، والقوة، والقدرة (٥)، لا بالمساقة، والمكان، والجهة (٦) ﴿الْعَظِيمُ﴾ فلا شيء أعظم منه. قال المفسرون: سبب نزول هذِه الآية أن الكفار كانوا يعبدون الأصنام، ويقولون: هؤلاء شفعاؤنا\n_________\n(١) لم أجده في \"ديوانها\"، ولا في غيره.\n(٢) في (أ): والأعباء.\n(٣) لم أهتد إلى قائله ولم أجد من ذكره.\n(٤) ما قطة من (ش). وفي (ز): قوله: ﴿حِفْظُهُمَا﴾.\n(٥) في (ش): خلقه التدبير والقدرة. وفي (ح): بالتدبير والقدرة والقدر.\n(٦) قال شيخ الإسلام في \"مجموع الفتاوى\" ٥/ ٢٩٨ - ٢٩٩: لفظ الجسم والحيز والجهة، ألفاظ فيها إجمال وإبهام، وهي ألفاظ اصطلاحية، وقد يراد بها معان متنوعة، ولم يرد الكتاب والسنة في هذِه الألفاظ لا بنفي ولا إثبات، ولا جاء عن أحد من سلف الأمة وأئمتها فيها نفي ولا إثبات أصلًا ... فهذِه الألفاظ ليس على أحد أن يقول فيها بنفي ولا إثبات حتى يستفسر المتكلم بذلك، فإن بين أنه أثبت حقًّا أثبته، كان أثبت باطلًا رده، كان نفى باطلًا نفاه، وإن نفى حقًّا لم ينفه.","vol":"7","page":113},{"text":"عند الله، فأنزلها (١) الله -﷿- (٢).\n\n<span data-type=\"title\" id=toc-628>٢٥٦ </span>- قوله -﷿-: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ الآية (٣).\nقال مجاهد: نزلت هذِه الآية في رجل من الأنصار كان له غلام أسود يقال له: صُبَيح، وكان يكرهه على الإسلام (٤). وقال السدي: نزلت (٥) في رجل من الأنصار يكنى أبا الحصين (٦)، وكان له ابنان، فقدم تجار من (٧) الشام إلى المدينة يحملون الزيت، فلما أرادوا الرجوع من المدينة، أتاهم ابنا أبي الحصين، فدعوهما إلى\n_________\n(١) ساقطة من (ح).\n(٢) ذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٠٩، نقلًا عن الثعلبى.\nوقال: هذا يصلح في هذا الكتاب.\n(٣) ساقطة من (أ).\n(٤) ذكره الواحدي في \"أسباب النزول\" (ص ٨٤) وابن الجوزي في \"زاد المسير\" ١/ ٣٠٥.\n(٥) ساقطة من (ح).\n(٦) الحصين أو أبو الحصين السالمي الأنصاري.\nمن بني سالم بن عوف، ليس له ذكر إلا في هذِه القصة. وورد عند الطبري، وإسماعيل القاضي من رواية السدي أن اسمه: أبو الحصين. وورد عند أبي داود في \"الناسخ والمنسوخ\" من رواية السدي، وعند الطبري من رواية ابن عباس أن اسمه: الحصين.\nانظر: \"أسد الغابة\" لابن الأثير ٦/ ٧٤، \"تجريد أسماء \"الصحابة\" للذهبي ٢/ ١٥٩، \"الإصابة، لابن حجر ٢/ ٢٣، ٧/ ٤٤.\n(٧) ساقطة من (ش)، (ح)، (ز).","vol":"7","page":114},{"text":"النصرانية، فتنصرا، وخرجا إلى الشام، فأخبر أبو الحصين رسول الله (١) -﷿- بذلك (٢). وقال لرسول (٣) الله - ﷺ -: أطلبهما؟ فأنزل الله -﷿- ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾. فقال رسول الله (٤) - ﷺ -: \"أبعدهما الله هما أول من كفر\" (٥).\nفوجد أبو الحصين في نفسه (٦) على النبي (٧) - ﷺ - حين لم يبعث في طلبهما، فأنزل الله تعالى: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾ الآية (٨). قال: وهذا (٩) قبل أن يؤمر رسول الله (١٠) - ﷺ - بقتال أهل الكتاب، ثم نسخ قوله: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ وأمر بقتال أهل الكتاب في سورة براءة (١١).\n_________\n(١) في (ز): النبي.\n(٢) كذا في جميع النسخ: وفي الأصل: ذلك.\n(٣) في (ش): رسول.\n(٤) في (أ): النبي.\n(٥) في (أ): كفرا.\n(٦) في (ش) زيادة: أذى.\n(٧) في (أ): رسول الله.\n(٨) النساء: ٦٥.\nقال القرطبي في، \"الجامع لأحكام القرآن\" ٣/ ٢٨١: والصحيح في سبب نزول قوله تعالى: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ﴾ حديث الزبير مع جاره الأنصاري في السقي.\n(٩) في (ش)، (ح)، (ز): وكان هذا. وفي (أ): كل هذا.\n(١٠) في (ش)، (ز): النبي.\n(١١) رواه الطبري في \"جامع البيان\" ٣/ ١٥ وابن الجوزي في \"نواسخ القرآن\" (ص ٢١٩) مختصرًا بذكر النسخ. وعزاه ابن الأثير والمزي لأبي داود في \"الناسخ =","vol":"7","page":115},{"text":"وهكذا (١) قال ابن مسعود وابن زيد إنها منسوخة بآية السيف (٢) وقال الباقون: هي محكمة (٣).\n_________\n= والمنسوخ\".\nانظر: \"أسد الغابة\" لابن الأثير ٦/ ٧٤، \"تهذيب الكمال\" للمزي ٥/ ١٠٢. وعزاه ابن حجر في \"الإصابة\" ٢/ ٢٣، وفي \"العجاب في بيان الأسباب\" ١/ ٦١١ لإسماعيل القاضي في \"أحكام القرآن\"، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٣ لابن المنذر، كلهم من طريق أسباط بن نصر عن السدي به.\nوهذا إسناد مرسل.\nوروى الطبري في \"جامع البيان\" ٣/ ١٤ من طريق ابن إسحاق، عن محمد بن أبي محمد، عن سعيد بن جبير أو عكرمة، عن ابن عباس به بنحوه.\nوهذا إسناد ضعيف قد تكرر؛ فيه محمد بن أبي محمد مجهول.\nورواه عبد بن حميد كما عزاه له ابن حجر في \"الإصابة\" ٢/ ٢٣، و\"العجاب في بيان الأسباب\" ١/ ٦١٢ قال: حدثنا روح بن عبادة، عن موسى بن عبيدة، عن عبد الله بن عبيدة به بنحوه.\nقال ابن حجر في \"الإصابة\" ٢/ ٢٣: موسى ضعيف. وسيأتي نحوه عن مسروق، ولم أجده مسندًا عنه.\n(١) في (ح): هكذا.\n(٢) قول ابن مسعود ذكره الواحدي في \"البسيط\" ١/ ١٥٣ ب، والبغوي في \"معالم التنزيل\" ١/ ٣١٤ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٨٠.\nوقول ابن زيد رواه الطبري في \"جامع البيان\" ٣/ ١٦ وذكره المارودي في \"النكت والعيون\" ١/ ٣٢٧.\n(٣) قال مكي في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٩٤): فالآية محكمة على هذِه الأقوال، وهو الأظهر فيها والأولى. واختاره الطبري في \"جامع البيان\" ٣/ ١٧، والنحاس في \"الناسخ والمنسوخ\" ٢/ ١٠١، وغيرهم.\nوانظر: \"النسخ في القرآن\" لمصطفى زيد ٢/ ٥١٠ - ٥١١.","vol":"7","page":116},{"text":"[٥٩٢] أخبرنا عبد الله بن حامد (١)، قال: أنا (٢) أحمد بن عبد الله (٣)، قال: نا (٤) محمد بن عبد الله (٥)، قال: نا حسن بن علي الخلال (٦)، قال: نا وهب بن جرير بن حازم (٧)، قال: نا شعبة ابن الحجاج (٨)، عن أبي بشر (٩)، عن سعيد بن جبير (١٠)، عن ابن عباس (١١) في قوله -﷿-: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ قال (١٢): كانت المرأة من الأنصار تكون مِقلاة لا يعيش لها ولد، ونزورًا (١٣)،\n_________\n(١) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٢) في (أ): ثنا.\n(٣) المزني، أبو محمد المعقلي، الشيخ الجليل القدوة ابن حجر.\n(٤) في (ش): أنا.\n(٥) محمد بن عبد الله بن سليمان الحضرمي، مطين، ثقة حافظ.\n(٦) الحسن بن علي بن محمد الهذلي الخلال أبو علي الحلواني.\nنزيل مكة. ثقة، حافظ، له تصانيف. توفي في ذي الحجة سنة (٢٤٢ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢١، \"تهذيب التهذيب\" لابن حجر ١/ ٤٠٦، \"تقريب التهذيب\" لابن حجر (١٢٦٢).\n(٧) وهب بن جرير بن حازم، ثقة.\n(٨) شعبة بن الحجاج، ثقة، حافظ متقن.\n(٩) جعفر بن إياس بن أبي وحشية أبو بشر، ثقة، من أثبت الناس في سعيد بن جبير.\n(١٠) سعيد بن جبير، ثقة، ثبت.\n(١١) صحابي مشهور.\n(١٢) ساقطة من (ح).\n(١٣) ساقطة من (أ). وفي (ش)، (ح)، (ز): أو نزورًا.\nنزور أي: قليلة الولد. والنزر: اليسير من كل شيء. والمقلاة التي لا يعيش لها ولد. =","vol":"7","page":117},{"text":"فتنذر لئن عاش لها ولد لتهودنه، فجاء الإسلام، وفيهم منهم، فلما أجليت بنو النضير إذا فيهم أناس من الأنصار، فقالت (١) الأنصار: يا رسول الله، أبناؤنا وإخواننا؟ فسكت عنهم رسول الله - ﷺ -، فنزلت: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾. فقال رسول الله - ﷺ -: \"قد خير أصحابكم فإن اختاروكم فهم منكم، وإن اختاروهم فأجلوهم\" معهم. قال: فكان فصل ما بين الأنصار وبين (٢) اليهود إجلاء بني النضير، فمن لحق بهم اختارهم، ومن أقام اختار الإسلام (٣).\n_________\n= انظر: \"غريب الحديث\" للخطابي ٣/ ٨١، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٤٠.\n(١) في (ح): فقال.\n(٢) ساقطة من (ش).\n(٣) [٥٩٢] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والحديث قد روي من طرق صحيحة عن شعبة.\nالتخريج:\nرواه أبو داود في كتاب الجهاد، باب الأسير يكره على الإسلام (٢٦٨٢). وابن حبان في \"صحيحه\" انظر \"الإحسان\" ١/ ٣٥٢ (١٤٠) عن إسحاق بن إبراهيم بن إسماعيل كلاهما (أبو داود وإسحاق بن إبراهيم) عن الحسن بن علي الخلال به. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٩٣ (٢٦٠٩) عن أحمد بن سنان الواسطي. ورواه النحاس في \"معاني القرآن\" ١/ ٢٢٦ والبيهقي في \"السنن الكبرى\" ٩/ ١٨٦ والواحدي في \"أسباب النزول\" (ص ٨٣)، كلهم من طريق إبراهيم بن مرزوق كلاهما عن وهب بن جرير به.\nورواه أبو داود في كتاب الجهاد، باب الأسير يكره على الإسلام (٢٦٨٢) =","vol":"7","page":118},{"text":"وقال مسروق: كان لرجل من الأنصار من بني سالم بن عوف ابنان، فتنصرا قبل أن يبعث النبي (١) - ﷺ -، ثم قدما المدينة في نفر من النصارى يحملون (٢) الطعام، فأتاهما أبوهما، فلزمهما، وقال: والله لا أدعكما حتى تسلما، فأبيا أن يسلما، فاختصموا إلى النبي - ﷺ -، فقال: يا رسول الله أيدخل بعضي النار وأنا انظر؟ ! فأنزل الله\n_________\n= والطبري في \"جامع البيان\" ٣/ ١٤ والواحدي في \"أسباب النزول\" (ص ٨٣)، كلهم من طريق ابن أبي عدي.\nورواه أبو داود في كتاب الجهاد، باب الأسير يكره على الإسلام (٢٦٨٢) من طريق أشعث بن عبد الله. ورواه النسائي في \"تفسيره\" ١/ ٢٧٣ (٦٨) من طريق عثمان بن عمر كلهم عن شعبة به بنحوه.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٢ لابن المنذر، وابن منده في \"غرائب شعبة\"، وابن مردويه، والضياء المقدسي في \"المختارة\".\nوقال النحاس في \"الناسخ والمنسوخ\" ٢/ ١٠٠: وقول ابن عباس في هذِه الآية أولى الأقوال؛ لصحة إسناده.\nورواه سعيد بن منصور في \"السنن\" ٣/ ٩٥٧ (٤٢٨)، والطبري في \"جامع البيان\" ٣/ ١٥، والخطابي في \"غريب الحديث\" ٣/ ٨٠، والبيهقي في \"السنن الكبرى\" ٩/ ١٨٦ كلهم من طريق أبي عوانة عن أبي بشر عن سعيد بن جبير به بنحوه مرسلًا. وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٢ لعبد بن حميد، وابن المنذر. وقوله: فقال رسول الله - ﷺ -: \"قد خير ... \" لم أجده في رواية شعبة الموصولة، وورد في رواية أبي عوانة المرسلة.\nوقوله: قال: فكان فصل ما بين الأنصار ... هي من قول سعيد بن جبير كما ورد بيانه في بعض الروايات السابقة.\n(١) في (أ): رسول الله.\n(٢) في (ح): ويحملون.","vol":"7","page":119},{"text":"-﷿-: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ (١) فخلى سبيلهما وأبيا أنْ يُسْلِما (٢).\n[٥٩٣] أخبرنا أبو بكر محمد بن أحمد بن عبدوس (٣)، قال: أنا أبو الحسن علي بن أحمد بن محفوظ (٤)، قال: نا عبد الله بن هاشم (٥)، قال: نا عبد الرحمن بن مهدي (٦)، عن سفيان (٧)، عن خُصَيف (٨)، عن مجاهد (٩).\n[*] وأنا عبد الله (١٠) قال: أنا مكي (بن عبدان) (١١) قال: نا أحمد\n_________\n(١) في (ح) زيادة: الآية.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ٨٤) والبغوي في \"معالم التنزيل\" ١/ ٣١٤ وابن الجوزي في \"زاد المسير\" ١/ ٣٠٥ وابن حجر في \"الإصابة\" ٢/ ٢٣.\n(٣) محمد بن أحمد بن عبدوس، فقيه لم يذكر بجرح أو تعديل.\n(٤) في (ح) زيادة: سنة تسع عشرة وثلاثمائة.\nوهو: علي بن أحمد بن محفوظ بن معقل المحفوظي أبو الحسن النيسابوري.\nروى عنه أبو علي ابن حجر، ومحمد بن أحمد بن عبدوس، وغيرهما. ذكره الذهبي فيمن توفي بين سنة (٣١١ هـ) وسنة (٣٢٠ هـ).\nانظر: \"الأنساب\" للسمعاني ٥/ ٢١٤، \"تاريخ الإسلام\" للذهبي ٢٣/ ٦٣٢.\n(٥) عبد الله بن هاشم الطوسي، ثقة.\n(٦) في (أ): المهدي.\nوهو: عبد الرحمن بن مهدي، ثقة، ثبت حافظ.\n(٧) سفيان الثوري، الإمام الحجة.\n(٨) خصيف بن عبد الرحمن، صدوق، سيّئ الحفظ، خلط بأخرة ورمي بالإرجاء.\n(٩) مجاهد بن جبر، ثقة، إمام في التفسير.\n(١٠) في (ح) زيادة: بن حامد.\nوهو: عبد الله بن حامد، فقيه، لم يذكر بجرح أو تعديل.\n(١١) ساقطة من (ش). =","vol":"7","page":120},{"text":"ابن الأزهر (١) قال: نا روح بن عبادة (٢) قال: نا شِبْل (٣) وابن عيينة (٤) عن ابن أبي نجيح (٥)، عن مجاهد (٦) قال: كان ناس مسترضعين في اليهود: قريظة (٧)، والنضير، فلما أمر النبي -﷿- بإجلاء بني النضير، قال أبناؤهم من الأوس الذين (٨) كانوا مسترضعين فيهم: لنذهبن معهم، ولندينن (٩) بدينهم، فمنعهم أهلوهم، وأرا دوا أن يكرهوهم على الإسلام، فنزلت: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ الآية (١٠).\n_________\n= وهو: مكي بن عبدان، المحدث الثقة المتقن.\n(١) صدوق كان يحفظ، ثم كبر فصار كتابه أثبت من حفظه.\n(٢) روح بن عبادة، ثقة فاضل.\n(٣) شبل بن عباد، ثقة رمي بالقدر.\n(٤) ثفة حافظ إمام.\n(٥) عبد الله بن أبي نجيح، ثقة رمي بالقدر، وربما دلس.\n(٦) ثقة إمام في التفسير.\n(٧) في (أ): وقريظة.\n(٨) ساقطة من (ش).\n(٩) كذا في هامش الأصل وجميع النسخ.\nوفي الأصل: ولنذهبن.\n(١٠) [٥٩٣] الحكم على الإسناد:\nفي الأسناد الأول شيخ المصنف وشيخ شيخه لم أجد فيهما جرحًا ولا تعديلًا، وخصيف صدوق سيِّئ الحفظ. والإسناد الثاني فيه شيخ المصنف أيضًا لم أجد فيه جرحًا ولا تعديلًا، والأثر قد روي من طرق صحيحة عن ابن أبي نجيح.\nالتخريج:\nورواه الواحدي في \"أسباب النزول\" (ص ٨٥) عن المصنف به بالإسناد الأول.\nورواه الطبري في \"جامع البيان\" ٣/ ١٥ وابن الجوزي في \"نواسخ القرآن\" (ص ٢١٨) من طريق وكيع. =","vol":"7","page":121},{"text":"وقال قتادة، والضحاك، وعطاء (١)، وأبو روق، والواقدي: معنى الآية لا إكراه في الدين بعد إسلام العرب إذا قبلوا الجزية (٢).\nوذلك أن العرب كانت أمةً أمية، لم يكن لهم دين، ولا كتاب، فلم يُقْبَلْ منهم إلا الإسلام، أو السيف، وأكرهوا على الإسلام، ولم تقبل منهم الجزية، فلما أسلموا، ولم يبق أحد من العرب إلا دخل في\n_________\n= ورواه الطبري في \"جامع البيان\" أيضًا في ٣/ ١٥ من طريق أبي أحمد الزبيري.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٩٣ (٢٦١١) من طريق الحسين بن حفص، كلهم عن سفيان الثوري به.\nورواه سعيد بن منصور في \"السنن\" ٣/ ٩٦٠ (٤٢٩) والطبري في \"جامع البيان\" ٣/ ١٦ من طريق سعيد بن الربيع كلاهما عن سفيان بن عيينة به.\nوهذا سند صحيح إلى مجاهد، وفيه تصريح ابن أبي نجيح بالسماع؛ لكنه مرسل، ويشهد له حديث ابن عباس السابق.\nورواه الطبري في \"جامع البيان\" ٣/ ١٥ من طريق عيسى بن ميمون عن ابن أبي نجيح به.\nورواه الطبري في \"جامع البيان\" ٣/ ١٥ من طريق ابن جريج قال: قال مجاهد، فذكره بنحوه.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٣ لعبد بن حميد، وابن المنذر.\n(١) ساقطة من (أ). وفي (ح): وعطاء والضحاك.\n(٢) قول قتادة رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١٠٢ والطبري في \"جامع البيان\" ٣/ ١٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٩٣ (٢٦١٢)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٣ لعبد بن حميد وأبي داود في \"ناسخه\".\nوقول الضحاك رواه الطبري في \"جامع البيان\" ٣/ ١٦.\nوقول عطاء ذكره البغوي في \"معالم التنزيل\" ١/ ٣١٤.","vol":"7","page":122},{"text":"الإسلام طوعًا، أو كرهًا، أنزل (١) الله تعالى ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ فأُمر أن يقاتل أهل الكتاب، والمجوس، والصابئين على أن يسلموا، أو يقروا بالجزية، فمن أقر منهم بالجزية قبلت منه، وخلي سبيله، ولم يكره على الإسلام.\nوقال مقاتل: كان النبي - ﷺ - لا يقبل الجزية إلا من أهل الكتاب، فلما أسلمت العرب طوعًا، وكرها قبل الخراج من غير أهل الكتاب، فكتب النبي - ﷺ - إلى المنذر بن ساوى (٢)، وأهل هجر (٣) يدعوهم إلى الإسلام: \"إن من شهد شهادتنا، وصلى صلاتنا، واستقبل قبلتنا، وأكل ذبيحتنا، ودان بديننا، فذلك المسلم الذي له ذمة الله، وذمة رسوله، فإن أسلمتم؛ فلكم ما لنا، وعليكم ما علينا، ومن أبي الإسلام فعليه الجزية\". فكتب المنذر إلى النبي (٤) - ﷺ -: إني قرأت\n_________\n(١) في (ح)، (أ): فأنزل.\n(٢) المنذر بن سَاوى بن عبد الله بن زيد بن عبد الله الدارمي التميمي.\nعامل النبي - ﷺ - على البحرين. وقال ابن منده: على هجر. قيل: إنه كان مع من وفد على رسول الله - ﷺ -، ولم يثبت ذلك الأكثر؛ بل قالوا: لم يكن في الوفد، وإنما كتب معهم بإسلامه. توفي قريبًا من وفاة النبي - ﷺ -.\nانظر: \"معرفة الصحابة\" لأبي نعيم ٥/ ٢٥١٨، \"أسد الغابة\" لابن الأثير ٤/ ٤١٧، \"الإصابة\" لابن حجر ٦/ ١٣٩.\n(٣) اسم كان يقصد به قديمًا مدينة كانت قاعدة بلاد الأحساء، وقد درست، ولكن الاسم ظل حيًّا يطلق على واحة الأحساء.\nانظر: \"المعجم الجغرافي للبلاد العربية السعودية\" لحمد الجاسر ١/ ٤.\n(٤) في (ح): رسول الله.","vol":"7","page":123},{"text":"كتابك على أهل هجر، فمنهم من أسلم، ومنهم من أبي. فأما اليهود، والمجوس فأقروا بالجزية، وكرهوا الإسلام، فرضي النبي - ﷺ - منهم بالجزية (١).\nفقال (٢) منافقو أهل المدينة: زعم محمد أنه لم يؤمر بأخذ (٣) الجزية إلا من أهل الكتاب، فما باله (٤) قبل عن (٥) مجوس هجر، وقد رد ذلك على آبائنا (٦)، وإخواننا حتى قتلهم؟ فشق ذلك على المسلمين، فذكروا ذلك (٧) للنبي - ﷺ -، فأنزل الله ﷿: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ يعني (٨): بعد إسلام العرب (٩).\n_________\n(١) في (أ): بالجزية منهم.\n(٢) في (ش): فقالت.\n(٣) ساقطة من الأصل، (أ).\n(٤) في (ش): فماله.\n(٥) في (أ): من.\n(٦) في (ح)، (ز)، (أ): أبنائنا.\n(٧) في (ح): فذكروه.\n(٨) ساقطة من (ح).\n(٩) انظر: \"تفسير مقاتل\" ١/ ١٣٥.\nوقد روى الطبراني في \"المعجم الكبير\" ١٠/ ١٥٢ (١٠٢٩١)، ٢٠/ ٣٥٥ (٨٣٩) وعنه أبو نعيم في \"معرفة الصحابة\" ٥/ ٢٥١٨ (٦١٠٠) من طريق أبي مجلز، عن أبي عبيدة، عن عبد الله قال: كتب رسول الله - ﷺ - إلى المنذر بن ساوى: \"من صلى صلاتنا، واستقبل قبلتنا، وأكل ذبيحتنا، فذاكم المسلم له ذمة الله، وذمة الرسول - ﷺ -\". =","vol":"7","page":124},{"text":"وروى (١) شريك (٢) عن عبد الله بن أبي هلال (٣) عن وَسْق (٤) قال: كنت مملوكًا لعمر بن الخطاب - ﵁ - وكنت نصرانيًّا، فكان يقول (٥): يا وسق أسلم؛ فإنك لو أسلمت لوليتك بعض أعمال المسلمين؛ فإنه ليس يصلح أن يلي أمرهم من ليس على دينهم. قال (٦): فأبيت عليه. فقال\n_________\n= قال الهيثمي في \"مجمع الزوائد\" ١/ ٢٨: في إسناده الحسن بن إديس الحلواني، لم أر أحدًا ذكره، وهو أيضًا من رواية أبي عبيدة عن أبيه ولم يسمع منه.\n(١) في (ش): روى.\n(٢) كذا في هامش الأصل، وجميع النسخ. وفي الأصل: سعيد.\n(٣) كذا في الأصل وجميع النسخ، وفي الإسناد خطأ، وصوابه: شريك بن عبد الله عن أبي هلال، وشريك صدوق يخطئ كثيرا، وأبو هلال هو يحيى بن حيان الطائي أبو هلال الكوفي.\nقال يحيى بن معين: ثقة. وقال أبو نعيم: كوفي، ثقة، لا بأس به. وذكره ابن حبان في \"الثقات\".\n\"المعرفة والتاريخ\" للفسوي ٣/ ١٥١ \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٣٦، \"الثقات\" لابن حبان ٧/ ٥٩٨، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٢٦٣).\n(٤) ذكره ابن حجر في \"الإصابة\" -القسم الثالث- باسم: أسبق مولى عمر بن الخطاب، ثم ساق له هذِه الرواية. وقد وقع في اسمه خلاف، ففي \"الطبقات الكبرى\" و\"التاريخ الكبير\" للبخاري، و\"تفسير القرآن العظيم\" لابن أبي حاتم: أسق. وفي \"الناسخ والمنسوخ\" لأبي عبيد: وشق الرومي. وفي بقية المصادر الآتية: وسق. وقد روى أبو عبيد في \"الأموال\" عن عبد الرحمن بن مهدي، عن سفيان، عن أبي هلال الطائي قال: رأيت الذي أعتقه عمر وكان نصرانيًّا.\n\"الأموال\" لأبي عبيد (ص ٤٣)، \"الطبقات الكبرى\" لابن سعد ٦/ ١٥٨، \"الإصابة\" لابن حجر ١/ ١٠٧.\n(٥) في (أ) زيادة: لي.\n(٦) ساقطة من (ح).","vol":"7","page":125},{"text":"لي: ﴿لَا إِكْرَاهَ فِي الدِّينِ﴾ فلما مات أعتقني (١). وقال (٢) ابن أبي نجيح: سمعت مجاهدًا يقول لغلام له نصراني: يا جرير أسلم، ثم قال: هكذا كان يقال لهم، لا يُكْرهون (٣).\nوقال الزجاج وغيره: هو (٤) من قول العرب: أكرهت الرجل؛ إذا نسبته إلى الكره، كما يقال: أكفرته، وأفسقته، وأظلمته إذا نسبته إليها، قال الكميت (٥).\nفطائفة قد اكْفَروني بحبكم ... وطائفة قالوا مسيء ومذنبُ\n_________\n(١) الحكم على الإسناد:\nفيه شريك صدوق يخطئ كثيرا.\nالتخريج:\nرواه سعيد بن منصور في \"السنن\" ٣/ ٩٦٢ (٤٣١) وابن أبي شيبة في \"المصنف\" ٥/ ٨٢ (١٢٦٧٧) وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٨٢) (٥١٧) وفي \"الأموال\" (ص ٤٣) (٨٧) وابن سعد في \"الطبقات الكبرى\" ٦/ ١٥٨ والبخاري في \"التاريخ الكبير\" ٨/ ٢٦٨ مختصرًا، وابن زنجويه في \"الأموال\" ١/ ١٤٥ (١٣٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٩٣ (٢٦١٠) كلهم من طرق عن شريك به.\n(٢) في (أ): قال.\n(٣) رواه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ١٠٢ وسعيد بن منصور في \"السنن\" ٣/ ٩٦٠ (٤٢٩) والطبري ٣/ ١٧، كلهم من طريق سفيان بن عيينة عن ابن أبي نجيح به.\n(٤) في (ش): وهو.\n(٥) الكميت بن زيد بن خنيس بن مجالد الأسدي أبو المستهل الكوفي. والبيت نسبه له غير واحد.","vol":"7","page":126},{"text":"ومعنى الآية: لا تقولوا لمن دخل بعد الحرب في الإسلام أنه دخل مُكْرهًا، ولا تنسبوا من دخل في الإسلام إلى الكره (١)، يدل عليه قوله: ﴿وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا﴾ (٢) الآية (٣).\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ١/ ٣٣٨، \"معاني القرآن\" للنحاس ١/ ٢٦٨.\n(٢) النساء: ٩٤.\n(٣) ساقطة من (أ).","vol":"7","page":127},{"text":"قوله تعالى (١): ﴿قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ﴾ قد ظهر الإيمان من الكفر، والهدى من الضلالة، والحق من الباطل. وقرأ الحسن، ومجاهد، والأعرج: (الرَّشَد) بفتح الراء والشين (٢)، وهما لغتان كالحُزْن والحَزَن، والبُخْل والبَخَل. وقرأ عيسى بن عمر: (الرُّشُد) بضمتين (٣). وقرأ الباقون بضم الراء وجزم الشين، وهما لغتان كالرُّعب والسُّحت (٤).\nقوله (٥): ﴿فَمَنْ يَكْفُرْ بِالطَّاغُوتِ﴾ يعني: الشيطان، قاله عمر (٦)،\n_________\n(١) ساقطة من (ح)، (أ).\n(٢) في (ش): وشين.\nروى سعيد بن منصور في \"السنن\" ٣/ ٩٦٥ (٤٣٣) وابن المنذر كما في \"الدر المنثور\" ١/ ٥٨٤، كلاهما عن حميد بن قيس الأعرج أنه كان يقرأ: (قد تبين الرَّشَد) وكان يقول: قراءتي على قراءة مجاهد. ولم تضبط الكلمة في المصدرين. وعزاها للحسن النحاس في \"إعراب القرآن\" ١/ ٣٣١ والهذلي في \"الكامل في القراءات الخمسين\" (١٧١ أ) والكرماني في \"شواذ القراءة\" (٤٢ أ) وعزاها لمجاهد أبو حيان في \"البحر المحيط\" ٢/ ٢٩٢.\n(٣) في (ح): بضم الراء والشين.\nذكرها دون نسبة العكبري في \"إعراب القراءات الشواذ\" ١/ ٢٦٨ وعزاها. للحسن: ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣)، والكرماني في \"شواذ القراءة\" (٤٢ أ) والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٧٩ وأبو حيان في \"البحر المحيط\" ٢/ ٢٩٢ والدمياطي في \"إتحاف فضلاء البشر\" ١/ ٤٤٨.\n(٤) في (ش)، (ح): كالرُّعُب والرُّعب، والسُّحْت والسُّحُت.\n(٥) من (ش)، (ح).\n(٦) رواه البخاري في كتاب التفسير، تفسير سورة النساء باب قوله: ﴿وَإِنْ كُنْتُمْ مَرْضَى﴾ =","vol":"7","page":128},{"text":"وابن عباس (١)، ومقاتل (٢)، والكلبي (٣). وقيل: هو الصنم (٤). وقيل (٥): الكاهن (٦). وقيل: هو (٧) كل ما عبد من دون الله (٨).\nوقال أهل المعاني: الطاغوت (٩) كل ما يُطْغِي الإنسان، وهو\n_________\n= قبل حديث (٤٥٨٣) معلقًا عنه. ورواه موصولًا سعيد بن منصور في \"السنن\" ٤/ ١٢٨٣ (٦٤٩).\nوانظر \"السنن\" طبعة حبيب الرحمن ٢/ ٣٤٧ (٢٥٣٤)،\nورواه الطبري في \"جامع البيان\" ٣/ ١٨، ٥/ ١٣١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٩٥ (٢٦١٨) وابن حجر في \"تغليق التعليق\" ٤/ ١٩٦، وعزاه في \"فتح الباري\" ٨/ ٢٥٢ لعبد بن حميد، ومسدد في \"مسنده\"، وابن رسته في \"الإيمان\"، وقال: إسناده قوي.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٤ إلى الفريابي.\n(١) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٩٥ والواحدي في \"الوسيط\" ١/ ٣٦٩ وابن الجوزي في \"زاد المسير\" ١/ ٣٠٦.\n(٢) \"تفسيره\" ١/ ١٣٥.\n(٣) ذكره الواحدي في \"البسيط\" ١/ ١٥٤ أ.\n(٤) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٤٩٥ \"بحر العلوم\" للسمرقندي ١/ ٢٢٤ \"النكت والعيون\" للماوردي ١/ ٣٢٧.\n(٥) في (أ) زيادة: هو.\n(٦) انظر: \"صحيح البخاري\" كتاب التفسير، سورة النساء، باب قوله: ﴿وَإِنْ كُنْتُمْ مَرْضَى﴾ قبل حديث (٤٥٨٣)، \"جامع البيان\" للطبري ٣/ ١٧.\n(٧) ساقطة من (ز).\n(٨) انظر: \"جامع البيان\" للطبري ٣/ ١٩، \"النكت والعيون\" ١/ ٣٢٧، \"البسيط\" ١/ ١٥٤ أ، \"تفسير أبي المظفر السمعاني\" ٢/ ٤٠٢.\n(٩) في (أ) زيادة: هو.","vol":"7","page":129},{"text":"فاعول من الطغيان، زيدت (١) التاء فيه بدلًا من لام الفعل كقولهم: حانوت، وتابوت (٢).\nوقال أهل الإشارة: طاغوت كل امرئ نفسه (٣). بيانه: قوله تعالى: ﴿إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالْسُّوءِ إِلَّا مَا رَحِمَ رَبِّي﴾ (٤).\nوقوله (٥): ﴿وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ﴾ أي (٦): تمسك، واعتصم (٧) ﴿بِالْعُرْوَةِ الْوُثْقَى﴾ بالعصمة الوثيقة المحكمة. ﴿لَا انْفِصَامَ لَهَا﴾ (٨): (لا انقطاع له) (٩)، ﴿وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾.\n_________\n(١) في (أ): وزيدت.\n(٢) انظر: \"جامع البيان\" للطبري ٩/ ١٣، \"المحتسب\" لابن جني ١/ ١٣١ - ١٣٢، \"معاني القرآن\" للنحاس ١/ ٢٧٠، \"مشكل إعراب القرآن\" لمكي ١/ ١٠٧ - ١٥٨.\n(٣) انظر: \"تفسير القرآن العظيم\" لسهل التستري (ص ٢٧)، \"حقائق التفسير\" للسلمي (٢١ ب)، \"النكت والعيون\" للماوردي ١/ ٣٢٧.\n(٤) يوسف: ٥٣.\n(٥) ساقطة من (ح)، (أ). وفي (ش): قوله.\n(٦) ساقطة من (ش)، (ح)، (أ).\n(٧) في (أ): واستعصم.\n(٨) ساقطة من (أ).\n(٩) ما بين القوسين ساقط من (ح).","vol":"7","page":130},{"text":"<span data-type=\"title\" id=toc-629>٢٥٧ </span>- (قوله ﷿) (١): ﴿اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا﴾\nأي: ناصرهم، ومعينهم (٢). وقيل: محبهم (٣). وقيل: متولي أمرِهِم؛ لا يكلهم إلى غيره (٤)، يقال: توليت أمر فلان، ووليته وِلاية بكسر الواو (٥). وقيل: أولى وأحق بهم؛ لأنه ربهم. وقال الحسن: وَليّ هداهم (٦). ﴿يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾ أي: من الكفر والضلالة إلى الإيمان، والهداية، وكذلك كانوا في علم الله ﷿ قبل أن يخلقهم (٧)، فلما خلقهم مضى فيهم علمه فآمنوا.\nقال الواقدي: كل (٨) شيء في القرآن من الظلمات والنور؛ فإنه أراد به الكفر والإيمان غير التي في الأنعام: ﴿وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ﴾ (٩) فإنه (١٠) يعني: الليل والنهار (١١).\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) انظر: \"جامع البيان\" للطبري ٣/ ٢١، \"بحر العلوم\" للسمرقندي ١/ ٢٢٤، \"الوسيط\" للواحدي ١/ ٣٧٠.\n(٣) في (ح): أي ناصرهم ومحبهم ومعينهم.\n(٤) انظر: \"معالم التنزيل\" للبغوي ١/ ٣١٥، \"البحر المحيط\" لأبي حيان ٢/ ٢٩٣.\n(٥) انظر: \"معاني القرآن\" للزجاج ١/ ٣٣٩.\n(٦) ذكره البغوي في \"معالم التنزيل\" ١/ ٣١٥.\n(٧) كذا في (ش)، (ح). وفي الأصل، (ز)، (أ): خلقهم.\n(٨) في جميع النسخ: وكل.\n(٩) الأنعام: ١.\n(١٠) ساقطة من (ش).\n(١١) ذكره الواحدي في \"البسيط\" ١/ ١٥٤ ب، والبغوي في \"معالم التنزيل\" ١/ ٣١٥ والرازي في \"مفاتيح الغيب\" ٧/ ١٧ وأبو حيان في \"البحر المحيط\" ٢/ ٢٩٣.","vol":"7","page":131},{"text":"قال ابن عباس: هؤلاء قوم (١) كفروا بعيسى ﵇ ثم آمنوا بمحمد - ﷺ - (٢). فأخرجهم الله تعالى من كفرهم بعيسى ﵇ إلى الإيمان (٣) بالمصطفى، وسائر الأنبياء. وقال غيره: هو عام لجميع المؤمنين.\nقال (٤) ابن عطاء (٥) في هذِه الآية: يفنيهم (٦) عن صفاتهم بصفته (٧)، فيصيرون قائمين بالحق (٨) مع الحق. وقال الواسطي (٩): يخرجهم من ظلمات نفوسهم إلى آدابها، كالرضا، والصدق،\n_________\n(١) في (ح): القوم.\n(٢) رواه الطبراني في \"المعجم الكبير\" ١١/ ٦٨ (١١١١٤)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٥ لابن المنذر.\n(٣) في (ش): إيمان.\n(٤) في (ش)، (ح): وقال.\n(٥) أحمد بن محمد بن سهل بن عطاء الآدمي أبو العباس البغدادي.\nمن مشايخ الصوفية، وعلمائهم، صحب إبراهيم المارستاني، والجنيد بن محمد، وكان له في كل يوم ختمة. قال الذهبي: لكنه راج عليه حال الحلاج وصححه. توفي سنة (٣٠٩ هـ).\nانظر: \"طبقات الصوفية\" للسلمي (ص ٢٦٥)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٠٢، \"تاريخ بغداد\" للخطيب ٥/ ٢٦.\n(٦) في (أ): يغنيهم.\n(٧) في (ز)، (أ): بصفاته.\n(٨) بعدها في (ش)، (ح): للحق.\nانظر: \"حقائق التفسير\" للسلمي (٢١ ب).\n(٩) محمد بن موسى أبو بكر الواسطي الفرغاني.\nويعرف أيضًا بابن الفرغاني، نشأ بواسط، واستوطن مرو، وكان من أكابر تلامذة الجنيد والنوري، ولم يتكلم أحد في أصول التصوف مثل ما تكلم هو. توفي بمرو سنة (٣٢١ هـ). =","vol":"7","page":132},{"text":"والتوكل، والمعرفة، والمحبة (١). وقال أبو عثمان (٢): يخرجهم من رؤية الأفعال إلى رؤية المن (٣)، والإفضال (٤). وقيل: يخرجهم من ظلمات الوحشة والفرقة إلى نور الوُصْلَة والقربة (٥).\n(قوله تعالى) (٦) ﴿وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ﴾ (٧) هكذا قراءة العامة، وقرأ الحسن: (الطواغيت) على الجمع (٨). قال (٩) أبو حاتم: العرب تجعل الطاغوت واحدًّا، وجمعًا، ومذكرًا، ومؤنثًا، قال الله ﷿\n_________\n= انظر: \"طبقات الصوفية\" للسلمي (ص ٣٠٢)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٤٩، \"المنتظم\" لابن الجوزي ١٣/ ٣٣١، \"تاريخ الإسلام\" للذهبي ٢٤/ ٣٢٠، \"طبقات الأولياء\" لابن الملقن (ص ١٤٨).\n(١) انظر: \"حقائق التفسير\" للسلمي (٢١ ب).\n(٢) سعيد بن سلام أبو عثمان المغربي القيرواني.\nنزيل نيسابور، شيخ الصوفية، سافر، وحج، وجاور مدة، ولقي مشايخ مصر والشام. قال الخطيب: وكان من كبار المشايخ، له أحوال مأثورة، وكرامات مذكورة. توفي في جمادى الأولى سنة (٣٧٣ هـ).\nانظر: \"طبقات الصوفية\" للسلمي (ص ٤٧٩)، \"تاريخ بغداد\" للخطيب ٩/ ١١٢، \"سير أعلام النبلاء\" للذهبي ١٦/ ٣٢٠.\n(٣) في (ش)، (ح): المنن.\n(٤) انظر: \"حقائق التفسير\" للسلمي (٢١ ب).\n(٥) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٢٩٣.\n(٦) ساقطة من (أ).\n(٧) في (ش) زيادة: يخرجونهم من النور إلى الظلمات.\n(٨) عزاها له ابن جني في \"المحتسب\" ١/ ١٣١ وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣) وأبو حيان في \"البحر المحيط\" ٢/ ٢٩٤.\n(٩) في (ز)، (أ): وقال.","vol":"7","page":133},{"text":"في الواحد والمذكر (١): ﴿يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ﴾ (٢)، وقال في المؤنث: ﴿وَالَّذِينَ اجْتَنَبُوا الطَّاغُوتَ أَنْ يَعْبُدُوهَا﴾ (٣)، وقال في الجمع (٤): ﴿يُخْرِجُونَهُمْ﴾ (٥).\nقال ابن عباس: يعني بالطاغوت: الشيطان (٦). وقال مقاتل: يعني: كعب بن الأشرف، وحيي بن أخطب، وسائر رءوس الضلالة (٧).\n﴿يُخْرِجُونَهُمْ﴾ يدعونهم ﴿مِنَ النُّورِ إِلَى الظُّلُمَاتِ﴾، دليله قوله تعالى: ﴿وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾ (٨) يعني (٩): ادعهم.\nفإن قيل: ما (١٠) وجه قوله ﷿: ﴿يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى\n_________\n(١) في (أ): الواحد المذكر.\n(٢) النساء: ٦٠.\n(٣) الزمر: ١٧.\n(٤) في (أ) زيادة: ﴿أَوْلِيَاؤُهُمُ الطَّاغُوتُ﴾.\n(٥) انظر: \"المحتسب\" لابن جني ١/ ١٣٢، \"مشكل إعراب القرآن\" لمكي ١/ ١٠٧، \"البسيط\" للواحدي ١/ ٥٤ أ، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٠٧، \"لسان العرب\" لابن منظور مادة ٨/ ١٧٠ (طغى).\n(٦) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٣٠٦، وقد تقدم.\n(٧) \"تفسيره\"١/ ١٣٦.\n(٨) إبراهيم: ٥.\n(٩) في (أ): أي.\n(١٠) في (ح): فما.","vol":"7","page":134},{"text":"الظُّلُمَاتِ﴾، وهم (١) كفار لم يكونوا (في نور) (٢) قط، فكيف يخرجونهم مما لم يدخلوا فيه؟ فالجواب ما قال (٣) قتادة، ومقاتلان (٤): هم اليهود كانوا مؤمنين بمحمد - ﷺ - قبل أن يبعث (٥)، لما يجدونه في كتبهم من نعته وصفته ونبوته، فلما بعث جحدوه (٦)، وكفروا به (٧). بيانه قوله ﷿: ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ﴾ (٨).\nوأجراها أهل المعاني على العموم في جميع الكفار، وقالوا: منعه إياهم من الدخول فيه إخراج، وهذا كما يقول الرجل لأبيه: أخرجتني (٩) من مالك، ولم يكن فيه، قال (١٠) الله ﷿ إخبارًا عن\n_________\n(١) في (أ) زيادة: بعد.\n(٢) ساقطة من (ش).\n(٣) في (ش)، (أ): قاله.\n(٤) في (أ) ومقاتل.\n(٥) في (ش)، (ح): بعث.\n(٦) في (ش): جحدوا.\n(٧) قول قتادة ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٩٨ والواحدي في \"البسيط\" ١/ ١٥٤ ب.\nوقول مقاتل بن حيان رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٩٧ (٢٦٣٢) وذكره الواحدي في \"البسيط\" ١/ ١٥٤ ب.\nوقول مقاتل بن سليمان في \"تفسيره\" ١/ ١٣٦.\n(٨) البقرة: ٨٩.\n(٩) في جميع النسخ: أخرجتني.\n(١٠) في (ش)، (ح): وقال.","vol":"7","page":135},{"text":"يوسف ﵇: ﴿إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَا يُؤْمِنُونَ بِاللَّهِ﴾ (١) ولم يكن أبدًا (٢) على دينهم حتى تركه. وقال عز من قائل (٣): ﴿وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ﴾ (٤) ولم يكن فيه قط (٥). قال (٦) امرؤ القيس:\nوماءٍ كلون البول قد عاد آجنًا (٧) ... قليل به الأصوات (ذي كلأ مخلي) (٨) (٩)\nولم يكن آجنا قط. وقال آخر:\nأطعت النفس (١٠) في الشهوات حتى ... أعادتني عَسِيفًا عبد عبدي (١١) (١٢)\n_________\n(١) يوسف: ٣٧.\n(٢) كتب فوقها في (ز): قط.\n(٣) في (أ): قال تعالى.\n(٤) النحل: ٧٠، الحج: ٥.\n(٥) انظر: \"معاني القرآن\" للأخفش ١/ ٣٨، \"جامع البيان\" للطبري ٣/ ٢٢ - ٢٣، \"معاني القرآن\" للنحاس ١/ ٢٧٤.\n(٦) في (ش)، (ح): وقال.\n(٧) في هامش (ش): آجنًا: متغيرًا.\n(٨) ما بين القوسين ساقط من (ح). وفي (أ): مجّلِ.\n(٩) البيت في \"ديوانه\" (ص ٣٦٣) وفيه: مَحْلِ. وقد شبه الشاعر هذا الماء بالبول في صفرته، وتغيره، والآجن: متغير الطعم.\n(١٠) في جميع النسخ: العرس.\n(١١) في (ش)، (ح): عبد. وفي (أ): عُمري. وفي (ح)، (ز)، (أ) زيادة: ولم يكن عبدًا قط.\n(١٢) البيت لنبيه بن الحجاج، عزاه له ابن منظور في \"لسان العرب\" ٩/ ٢٠٦ (عسف)، =","vol":"7","page":136},{"text":"وقال الغنوي:\nفإن تكن الأيام أحْسَنَّ مَرَّةً ... إلى فقد عادت لهن ذُنُوب (١)\n﴿أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾.\n\n<span data-type=\"title\" id=toc-630>٢٥٨ </span>- قوله ﷿ ﴿أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ﴾\nأي: خاصم وجادل، وأصلها من الحجة، وهو نمروذ بن كنعان ابن سنجاريب (٢) بن كوش (٣) بن سام بن نوح ﵇ (٤)، وهو أول من وضع التاج على رأسه، وتجبر في الأرض، وادعى الربوبية. ﴿أَنْ آتَاهُ اللَّهُ الْمُلْكَ﴾ أي: لأن آتاه الله الملك، فطغى. وموضع أن نصب بنزع حرف الصفة.\n_________\n= وقال: العسيف المملوك المستهان به، ويروى: أطعت العرْس.\nوالبيت في \"غريب الحديث\" للخطابي ١/ ١١١، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٣١٢ (عسف) دون عزو لأحد.\n(١) البيت منسوب للغنوي في \"الأصمعيات\" (ص ٩٩)، \"الأمالي\" للقالي ٢/ ١٤٩، \"جمهرة أشعار العرب\" لأبي زيد القرشي (ص ٢٥١)، \"خزانة الأدب\" للبغدادي ١٠/ ٤٣٥.\n(٢) في (ش)، (ح)، (أ): سخاريب.\n(٣) كذا في جميع النسخ. وفي الأصل: كرس.\n(٤) \"تفسير مقاتل\" ١/ ١٣٦، \"جامع البيان\" للطبري ٣/ ٢٣، \"قصص الأنبياء\" لابن كثير ١/ ١٩٣ وليس عندهما: بن سنجاريب. وفي \"تاريخ الرسل والملوك\" للطبري ١/ ٢٨٧: نمرود بن كوش بن كنعان ..","vol":"7","page":137},{"text":"[٥٩٤] أخبرنا عبد الله بن حامد (١)، قال: أنا محمد بن يعقوب (٢)، قال: نا الحسن بن علي بن عفان (٣)، قال: نا أبو أسامة (٤)، عن العلاء بن عبد الكريم الأيامي (٥)، عن مجاهد (٦)، قال: ملك الأرض أربعة: مؤمنان، وكافران، فأما المؤمنان؛ فسليمان بن داود ﵉، وذو القرنين ﵇، وأما الكافران؛ فنمروذ (٧)، وبُخْتُنَصّر (٨).\n_________\n(١) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٢) محمد بن يعقوب أبو العباس الأصم، ثقة.\n(٣) الحسن بن علي بن عفان، صدوق.\n(٤) حماد بن أسامة، ثقة، ثبت، ربما دلس.\n(٥) العلاء بن عبد الكريم اليامي أبو عون الكوفي.\nثقة، عابد. ونقل ابن حجر عن الذهبي: توفي في حدود (١٥٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٥٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٤٦، \"تقريب التهذيب\" لابن حجر (٥٢٤٨).\n(٦) مجاهد بن جبر، ثقة إمام في التفسير.\n(٧) في (ح) زيادة: بن كنعان.\n(٨) [٥٩٤] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وقد روي من طرق صحيحة عن العلاء وله طرق أخرى عن مجاهد.\nالتخريج:\nرواه ابن أبي شيبة في \"المصنف\" ١١/ ٩٦ (٣٢٤٤٨) عن وكيع عن العلاء به، مختصرًا، ورواه أيضًا في ١١/ ٩٧ (٣٢٤٥٢) عن ابن فضيل، عن حصين، عن مجاهد به، بنحو ما أورده الثعلبي.\nوعزاه الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٣٠٩، وابن حجر في \"الكاف الشاف\" ٢/ ٧٤٣ لابن أبي شيبة وحده. =","vol":"7","page":138},{"text":"واختلفوا في وقت هذِه المناظرة، فقال مقاتل: لما كسر إبراهيم ﵇ الأصنام سجنه نمروذ، ثم أخرجه؛ ليحرقه بالنار، فقال له (١): من ربك الذي تدعونا إليه (٢)؟ فقال: ربي الذي يحيى ويميت (٣).\nوقال آخرون (٤): كان (٥) هذا بعد إلقائه في النار (٦).\n[٥٩٥] أخبرنا عبد الله بن حامد (٧)، (قال: أنا (٨) أحمد) (٩) بن محمد بن يوسف (١٠)، قال: نا عبيد الله بن يحيى (١١)، قال: نا\n_________\n= ورواه الطبري في \"جامع البيان\" ٣/ ٢٥ من طريق شبل، عن ابن أبي نجيح، عن مجاهد به بنحوه. وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٦ لعبد بن حميد.\nوروى الحاكم في \"المستدرك\" ٢/ ٦٤٥ عن معاوية قال: ملك الأرض أربعة: سليمان بن داود، وذو القرنين، ورجل من أهل حلوان، ورجل آخر، فقيل له: الخضر؟ فقال: لا.\n(١) في (أ) زياد: نمرود.\n(٢) في (ش) زيادة: إذ قال إبراهيم.\n(٣) \"تفسيره\" ١/ ١٣٦.\n(٤) في (ش): وقال الآخرون. وفي (ح)، (أ): وقال آخرون.\n(٥) ساقطة من (ح)، (أ).\n(٦) انظر: \"جامع البيان\" للطبري ٣/ ٢٦ - ٢٧، \"معالم التنزيل\" للبغوي ١/ ٣١٥، \"البحر المحيط\" لأبي حيان ٢/ ٢٩٨.\n(٧) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٨) في (أ): نا.\n(٩) ما بين القوسين ساقط من (ش).\n(١٠) أحمد بن محمد بن يوسف، ثقة، روى من كتاب، لم يكن سماعه فيه صحيحًا.\n(١١) عبيد الله بن يحيى، صدوق.","vol":"7","page":139},{"text":"يعقوب بن سفيان (١)، قال: نا (٢) عيسى (٣) وسلمة (٤)، قالا (٥): نا عبد الرزاق (٦)، عن معمر (٧)، عن زيد بن أسلم (٨): أن (٩) أول جبار كان في الأرض (١٠) نمروذ بن كنعان، وكان الناس (١١) يخرجون، فيمتارون من عنده الطعام (١٢). فخرج إبراهيم ﵇ يَمتَار مع من يمتار، فإذا مر به أناس، قال: من ربكم؟ قالوا: أنت. حتى مر به إبراهيم ﵇ قال (١٣): من ربك؟ قال (١٤): الذي يحيي ويميت -كما\n_________\n(١) الفارسي، أبو يوسف الفسوي ثقة، حافظ.\n(٢) في (ش): حدثني.\n(٣) عيسى بن محمد بن إسحاق، ويقال: عيسى بن النحاس أبو عمير الرملي.\nثقة، فاضل. توفي سنة (٢٥٦ هـ)، وقيل بعدها.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٨٦، \"تهذيب الكمال\" للمزي ٣/ ٢٣، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٦٦، \"تقريب التهذيب\" لابن حجر (٥٣٢١).\n(٤) سلمة بن شبيب، ثقة.\n(٥) كذا في هامش الأصل وجميع النسخ. وفي الأصل: عبيسي بن سلمة قال.\n(٦) عبد الرزاق بن همام، ثقة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٧) معمر بن راشد، ثقة ثبت فاضل.\n(٨) زيد بن أسلم، ثقة عالم وكان يرسل.\n(٩) ساقطة من (ش).\n(١٠) في (ز) زيادة: كان.\n(١١) ساقطة من (ش).\n(١٢) في (ش)، (ح)، (أ) زيادة: قال.\n(١٣) في (أ) زيادة: له.\n(١٤) في (ش)، (ح) زيادة: ربي.","vol":"7","page":140},{"text":"ذكر (١) الله ﷿ - قال (٢): فرده بغير طعام، فرجع إبراهيم ﵇ إلى أهله، فمر (على كثيب) (٣) من رمل أعْفَر، فقال (٤): ألا آخذ من هذا، فآتي به أهلي (٥)، فتطيب أنفسهم (٦) حين (٧) أدخل عليهم، فأخذ منه، فأتى أهله. قال (٨): فوضع متاعه، ثم نام، فقامت امرأته إلى متاعه، ففتحته، فإذا هو أجود طعام رآه (٩) أحد (١٠)، فصنعت له (١١) منه، فقربت إليه (١٢)، وكان عهده (١٣) بأهله ليس عندهم طعام، فقال لأهله (١٤): من أين هذا؟ قالت: من الطعام الذي جئت به. فعرف أن الله ﷿ رزقه، فحمد الله.\n_________\n(١) في (أ): ذكره.\n(٢) ساقطة من (أ).\n(٣) في (أ): بكثيب.\n(٤) في (ش): قال.\n(٥) في (ش): أهله.\n(٦) في (أ): نفوسهم.\n(٧) في (ش): حتى.\n(٨) ساقطة من (أ).\n(٩) في (ش): ما أراه.\n(١٠) ساقطة من (ح).\n(١١) ساقطة من (أ).\n(١٢) في (أ) زيادة: منه.\n(١٣) في (ح): عهد.\n(١٤) ساقطة من (ش)، (ح).","vol":"7","page":141},{"text":"قال (١): ثم بعث الله تعالى مَلَكًا إلى الجبار أن آمن بي، فأتركك على ملكك. فقال نمروذ: وهل (٢) رب غيري؟ فجاءه الثانية، فقال له مثل ذلك، فأبى عليه، ثم أتاه الثالثة، فأبى عليه، وقال: لا أعرف الذي تقول، ألربك جنود؟ قال: نعم.\nقال: فليقاتلني إن (٣) كان مَلِكًا، (فإن الملوك) (٤) يقاتل بعضهم بعضًا. قال (له المَلَك) (٥): نعم إن شئت. قال: قد شئت. قال: فاجمع جنودك (٦) إلى ثلاثة أيام حتى تأتيك جنود ربي. قال: فجمع الجبار جنوده (٧)، فأوحى الله ﷿ إلى خزنة البعوض أن افتحوا منها بابًا، (ففتحوا بابًا) (٨) من البعوض، فلما أصبح في اليوم الثالث نظر نمروذ إلى الشمس وقال: ما بالها لا تطلع؟ ! فظن أنها أبطأت. فقال الملك: حال دونها جنود ربي. قال: فأحاطت (٩) بهم البعوض، فأكلت لحومهم، وشربت دماءهم فلم يبق من الناس، والدواب إلا العظام، ونمروذ كما هو لم يصبه شيء، فقال له\n_________\n(١) ساقطة من (أ).\n(٢) في (ش)، (ح)، (ز): هل.\n(٣) في (ش): فإن.\n(٤) في (أ): فالملوك.\n(٥) ما بين القوسين ساقط من (أ).\n(٦) في (ش)، (ح): جموعك.\n(٧) في (ش)، (ح): جموعه.\n(٨) ما بين القوسين ساقط من (ش).\n(٩) في (ح): أحاطت.","vol":"7","page":142},{"text":"المَلَك: أتؤمن. قال: لا. فأمر الله تعالى بعوضة، فقرصت شفته السفلى، فَحَكَّها، وشريت، وعظمت، ثم قرصت (١) شفته العليا (٢)، فشريت (٣)، وعظمت، ثم دخلت منخريه، وصارت في دماغه، وأكلت من دماغه حتى صارت مثل الفأرة، فمكث (٤) أربعمائة (٥) سنة يُضْرب رأسُهُ بالمطارق، فأرحم الناس به من يجمع يده (٦)، ثم يضرب (٧) بها رأسه (٨). فعذبه الله ﷿ أربعمائة سنة (كما ملك أربعمائة سنة) (٩).\n_________\n(١) في (ش): فقرصت.\n(٢) في (ش): العلا.\n(٣) في هامش (ز): شرى الجسم شريًا إذا تورم.\n(٤) في (أ): فمكثت.\n(٥) كذا في هامش الأصل وجميع النسخ. وفي الأصل: مائة.\n(٦) في (ز)، (أ): يديه. وفي (أ) زيادة: في مطرقته.\n(٧) في (ز): فيضرب.\n(٨) في (١) زيادة: وهو لا يكسر من رأسه شيئًا ويجد لضربه حكًّا كما يحك أحدكم فرضه.\n(٩) ما بين القوسين ساقط من (أ). وفي (ش) زيادة: قوله تعالى. وفي (ح) زيادة: قال الله ﷿.\n[٥٩٥] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا أو تعديلًا، والأثر قد روي من طرق صحيحة عن عبد الرزاق، وهو في \"تفسير القرآن العظيم\" ١/ ١٠٥.\nالتخريج:\nورواه الطبري في \"جامع البيان\" ٣/ ٢٥ - ٢٦، وفي \"تاريخ الرسل والملوك\" ١/ ٢٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٩٩ (٢٦٣٨) مختصرًا، =","vol":"7","page":143},{"text":"﴿إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ﴾ وهو جواب سؤالٍ سابقٍ غير (١) مذكور، وتقديره (٢) قال له: من ربك؟ قال (٣): ﴿رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ﴾. قرأ الأعمش، وحمزة (٤)، وعيسى (٥): (ربي الذي) (٦) بإسكان الياء. وقرأ الباقون بفتحِهِ لمكان الألف واللام (٧).\nفقال (٨) له نمروذ (٩) ﴿أَنَا أُحْيِي وَأُمِيتُ﴾ قرأ أهل المدينة: (أنآ أحيي) بالمد (١٠)\n_________\n= كلاهما عن الحسن بن يحيى بن أبي الربيع قال: أخبرنا عبد الرزاق به.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٦ لابن المنذر وأبي الشيخ في \"العظمة\".\nقلت: في المطبوع من كتاب \"العظمة\" ٤/ ١٥٠٩ (٩٨٥، ٩٨٦) عن عبد الرحمن بن زيد بن أسلم نحوه. ولم أجد رواية أبيه زيد.\n(١) في (ز): عن غير.\n(٢) في جميع النسخ: تقديره.\n(٣) في جميع النسخ: فقال إبراهيم.\n(٤) كذا في (ش)، (ح) وهو الصواب. وفي الأصل، (ز)، (أ) زيادة: والكسائي. وهي خطأ؛ لأن الكسائي قد قرأ بالتحريك، ولمْ يقرأ أحد من السبعة بالتسكين إلا حمزة.\n(٥) ساقطة من (أ).\n(٦) (الذي) ساقطة من (ش)، (ح).\n(٧) انظر: \"السبعة\" لابن مجاهد (ص ١٩٦) \"علل القراءات\" للأزهري ١/ ٨٩ \"الاختيار في القراءات العشر\" لسبط الخياط ٢/ ٣٠٩ \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٧.\n(٨) في (ز)، (أ): قال.\n(٩) في (ش) زيادة: قال.\n(١٠) ساقطة من (ح).","vol":"7","page":144},{"text":"في جميع القرآن (١)، وهي (٢) لغة قوم يجعلون (٣) الوصل فيه (٤) كالأصل (٥). وأنشد الكسائي:\nأَنا سيف العَشيرة فاعرفوني ... حُميدٌ (٦) قد تَذَرَّيت (٧) السَّنَاما (٨)\nوقال آخر:\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ١٨٨) \"الغاية في القراءات العشر\" لابن مهران الأصبهاني (ص ١١٧). وقد قرأ نافع لإثبات الألف إذا أتى بعدها همزة مضمومة، أو مفتوحة، واختلف عن قالون عند المكسورة نحو قوله: (إن أنا إلا نذير ...) انظر \"علل القراءات\" للأزهري ١/ ٨٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣١.\n(٢) في (ش): وهو.\n(٣) في (ش): يجعل.\n(٤) ساقطة من (أ).\n(٥) انظر: \"الحجة\" لابن خالويه (ص ٩٩) \"الحجة\" لابن زنجلة (ص ١٤٢).\nوقال أبو حيان في \"البحر المحيط\" ٢/ ٢٩٩ - ٣٠٠: وإثبات الألف وصلًا ووقفًا لغة بني تميم ... والأحسن أن تجعل قراءة نافع على لغة بني تميم؛ لا أنه من إجراء الوصل مجرى الوقف على ما تأوله بعضهم، قال: وهو ضعيف جدًّا، وليس هذا مما يحسن الأخذ به في القرآن. انتهى. فإذا حملنا ذلك على لغة تميم كان فصيحًا.\n(٦) في (ح): حميدًا.\n(٧) كذا في هامش الأصل و(ح) وهامش (ز). وفي الأصل: ترقبت. وفي (ش)، (ز)، (أ): ترقيت.\n(٨) البيت لحميد بن ثور الهلالي، وهو في \"ديوانه\" (ص ١٣٣) وفي \"الحجة للقراء السبعة\" لأبي على الفارسي ٢/ ٣٦٥، \"المنصف\" لابن جني ١/ ١٠، \"خزانة الأدب\" للبغدادي ٥/ ٢٤٢ - ٢٤٣.","vol":"7","page":145},{"text":"أنا عبيد الله ينميني (١) عُمَرْ ... خيرُ قريش من مضى ومن غبر (٢)\nوالأصل في (أنا) أنَّ بفتح النون، فابْتُغِيَ (٣) لها الوقف، فكتبت ألفًا على نية الوقف، فصار (٤): أنا، وأكثر العرب يقولون في الوقف: أنَهْ.\nقال أكثر المفسرين: دعا نمروذ برجلين (٥) فقتل أحدهما، واستحيا الآخر، فَسَمَّى ترك القتل إحياءً (٦) كقوله تعالى: ﴿وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا﴾ (٧) أي: لم يقتلها.\nوقال السدي في قوله: ﴿قَالَ أَنَا أُحْيِي وَأُمِيتُ﴾ قال (٨): أخذ أربعة نفر (٩)، فأدخلهم بيتًا، فلا يُطْعَمُون، ولا يُسْقَون، حتى إذا أشرفوا على الهلاك أطعم اثنين، وسقاهما، فعاشا، وترك (١٠) اثنين فماتا (١١).\n_________\n(١) في (ش): يمنيني. وفي (ح): يميمي.\n(٢) لم أهتد إلى قائله، وقد ذكره الواحدي في \"البسيط\" ١/ ١٥٥ أ.\n(٣) في (ش): فاتبع.\n(٤) في (أ): وصارت.\n(٥) في (ز): رجلين.\n(٦) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٩٤)، \"معاني القرآن\" للزجاج ١/ ٣٤١، \"جامع البيان\" للطبري ٣/ ٢٥.\n(٧) المائدة: ٣٢.\n(٨) ساقطة من (ح).\n(٩) ساقطة من (أ).\n(١٠) في (ح): وتركت.\n(١١) رواه الطبري في \"جامع البيان\" ٣/ ٢٦ - ٢٧، وابن أبي حاتم في \"تفسير القرآن =","vol":"7","page":146},{"text":"فانتقل إبراهيم ﵇ إلى (١) حجة أخرى لا عجزًا؛ لأن له أن يقول: فَأَحْيِ من أَمَتَّ إن كنت صادقًا؛ بل إيضاحًا للحجة.\n﴿قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ﴾ كل (٢) يوم (٣) ﴿فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ﴾ أي: تحير، ودهش، وانقطعت حجته (٤)، يقال: رجل مبهوت. قال الشاعر:\nوما هي إلَّا أن أراها فُجاءةً ... فأَبْهَتُ حتى ما أكادُ أشيرُ (٥)\nوقرأ محمد بن السميفع (٦): (فَبَهَت الذي كفر) بفتح الباء\n_________\n= العظيم\" ٢/ ٤٩٨ (٢٦٣٦)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٦ لابن المنذر.\n(١) ساقطة من (ح).\n(٢) في (ح): في كل.\n(٣) في (ش)، (ز)، (أ): ... بالشمس كل يوم من المشرق ..\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٧٩، \"جامع البيان\" للطبري ٣/ ٢٥، \"معاني القرآن\" للنحاس ١/ ٢٧٦.\n(٥) البيت لعروة بن حزام، وهو في \"ديوانه\" (ص ٢٨).\nوانظر: \"الوسيط\" للواحدي ١/ ٣٧١، \"البسيط\" للواحدي ١/ ١٥٥ ب،: خزانة الأدب\" للبغدادي ٨/ ٥٦٣ ويعزى البيت لكثير عزة.\nانظر: \"الحماسة\" لابن الشجري ١/ ٥٢٨، \"خزانة الأدب\" للبغدادي ٨/ ٥٦٣، والبيت في \"الكتاب\" لسيبويه ٣/ ٥٤ وقال: لبعض الحجازيين. وفي \"معاني القرآن\" للأخفش ١/ ٣٣ دون نسبة لأحد. وعندهم: ما أكاد أجيب.\n(٦) في (ش)، (ح) زيادة: اليماني.","vol":"7","page":147},{"text":"والهاء (١)؛ أي: بَهَتَهُ إبراهيم (٢)، تصديقه (٣) قوله: ﴿بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ﴾ (٤) أي: تدهشهم ﴿وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾ إلى الحجة.\n\n<span data-type=\"title\" id=toc-631>٢٥٩ </span>- (قوله ﷿) (٥): ﴿أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ﴾\nوهذا منسوق على معنى الآية الأولى، تقديره (٦): هل رأيت كالذي حاج إبراهيم (٧) في ربه، أو هل رأيت كالذي مَرَّ على قرية (٨). وقال بعض نحاة البصرة: الكاف صلة؛ كأنه قال: ألم تر إلى الذي حاج إبراهيم في ربه، أو الذي (٩) مر على قرية (١٠).\n_________\n(١) في (أ) زيادة: جميعًا.\n(٢) عزاها لابن السميفع: ابن جني في \"المحتسب\" ١/ ١٣٤ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٨٨ وأبو حيان في \"البحر المحيط\" ٢/ ٣٠٠.\nوقال ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣): وهي قراءة اليماني. قلت: لعله أراد ابن السميفع فإنه يماني.\nوالقراءة ذكرها الطبري في \"جامع البيان\" ٣/ ٢٥، والنحاس في \"معاني القرآن\" ١/ ٢٧٦ دون عزو لأحد.\n(٣) في (ش): وتصديقه.\n(٤) الأنبياء: ٤٠.\n(٥) ساقطة من (أ).\n(٦) في (أ): تقديرها.\n(٧) في (ش) زيادة: حاج.\n(٨) انظر: \"معاني القرآن\" للزجاج ١/ ٣٤٢ \"جامع البيان\" للطبري ٣/ ٢٨، \"معاني القرآن\" للنحاس ١/ ٢٧٩ \"مشكل إعراب القرآن\" لمكي ١/ ١٠٨.\n(٩) في (ح): والذي. وفي (أ): أو إلى الذي.\n(١٠) انظر: \"معاني القرآن\" للأخفش ١/ ٣٨٠. أورده الطبري في \"تفسير القرآن العظيم\" ٣/ ٢٨.","vol":"7","page":148},{"text":"واختلفوا في ذلك المار من هو؟ فقال قتادة (١)، والربيع، وعكرمة (٢)، وناجية بن كعب (٣)، وسليمان بن بُرَيدة (٤)، والضحاك (٥)، والسدي (٦)،\n_________\n(١) رواه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ١٠٦ والطبري في \"جامع البيان\" ٣/ ٢٨ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٠ (٢٦٤٤)، وذكره النحاس في \"معاني القرآن\" ١/ ٢٧٧.\n(٢) رواه عنهما الطبري في \"جامع البيان\" ٣/ ٢٨.\n(٣) ناجية بن كعب الأسدي.\nثقة. ويقال: هو ناجية بن خفاف العَنَزي، وقيل: هما اثنان. وقد فرق البخاري، وابن أبي حاتم، ومسلم في \"الطبقات\" وغير واحد بينهما. وقال ابن حجر: فيخلص من أقوال هؤلاء الأئمة أن الراوي عن عمار حديث التيمم هو ناجية بن خفاف العنزي، وهو الذي روى عن ابن مسعود، وعنه أبو إسحاق، وابنه يونس بن أبي إسحاق وغيرهما، وأما ناجية بن كعب الأسدي فهو الراوي عن علي بن أبي طالب. من الثالثة. \"التاريخ الكبير\" للبخاري ٨/ ١٠٧، \"الطبقات\" لمسلم ١/ ٣٠٣، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٨٦ - ٤٨٧، \"تهذيب الكمال\" للمزي ٢٩/ ٢٥٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٠٤ \"تقريب التهذيب\" لابن حجر (٧٠٦٥). وقوله رواه سفيان الثوري في \"تفسيره\" (ص ٧١) (١٢٧) والطبري في \"جامع البيان\" ٣/ ٢٨.\n(٤) في هامش الأصل و(ز): يزيد.\nرواه الطبري في \"جامع البيان\" ٣/ ٢٨ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٠.\n(٥) رواه الطبري في \"جامع البيان\" ٣/ ٢٨ وذكره النحاس في \"معاني القرآن\" ١/ ٢٧٧ والسمرقندي في \"بحر العلوم\" ١/ ٢٢٦.\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ٢٨ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠١ (٢٦٤٩) ٢/ ٥٠٢ (٢٦٥٥).","vol":"7","page":149},{"text":"وسلم (١) الخَوَّاص (٢): هو عزير بن سَرْحَيَا.\nوقال وهب بن مُنَبِّه، وعبد الله بن عبيد بن عمير (٣): هو أرميا بن حَلْقِيا (٤)، وكان من سبط هارون بن عمران وهو الخَضِر ﵇. وقال\n_________\n(١) في (أ): وسالم.\n(٢) سلم بن ميمون الخواص الرازي.\nقال أبو حاتم: أدركت سلم بن ميمون الخواص، ولم أكتب عنه. وفي \"ميزان الاعتدال\" للذهبي قال أبو حاتم: لا يكتب حديثه. وقال ابن عدي: له أحاديث مقلوبة الإسناد والمتن، وهو في عداد المتصوفة الكبار، وليس الحديث من عمله. \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٦٧، \"الكامل\" لابن عدي ٣/ ٣٢٧، \"حلية الأولياء\" لأبي نعيم ٨/ ٢٧٧، \"ميزان الاعتدال\" للذهبي ٢/ ١٨٦، \"لسان الميزان\" لابن حجر ٣/ ٦٦.\nوقوله رواه الطبري في \"جامع البيان\" ٣/ ٢٨.\nقال السمعاني في \"تفسير القرآن\" ٢/ ٤٠٩: والصحيح أنه كان عزيرًا النبي.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٥٣: وهذا القول هو المشهور.\n(٣) عبد الله بن عبيد بن عمير بن قتادة الليثي أبو هاشم المكي.\nثقة، من علماء المكيين، وفصحائهم. قال ابن حبان في \"الثقات\" ٥/ ١٠: وكان مستجاب الدعوة. أستشهد غازيًا سنة (١١٣ هـ).\nانظر: \"حلية الأولياء\" لأبي نعيم ٣/ ٣٥٤، \"سير أعلام النبلاء\" للذهبي ٤/ ١٥٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٧٩، \"تقريب التهذيب\" لابن حجر (٣٤٥٥).\n(٤) في (ح): هلقيا.\nوقول وهب رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٩٩ والطبري في \"جامع البيان\" ٢/ ٢٩ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٢ (٢٦٥٣) وأبو الشيخ في \"العظمة\" ٢/ ٦١٩ (٢٤٠).\nوقول عبد الله بن عبيد، رواه الطبري في \"جامع البيان\" ٢/ ٢٩ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٠ (٢٦٤٣) وعزاه السيوطي في \"الدر المنثور\" ٢/ ٢٩ للفريابي، وعبد بن حميد، وإبن المنذر.","vol":"7","page":150},{"text":"مجاهد: هو رجلٌ كافرٌ شك في البعث (١).\nواختلفوا في القرية التي مر عليها، فقال وهب، وعكرمة، وقتادة، والربيع: هي بيت المقدس (٢). وقال الضحاك: هي الأرض المقدسة (٣). وقال ابن زيد: هي الأرض التي أهلك الله فيها الذين خرجوا من ديارهم وهم ألوف حذر الموت (٤). وقال الكلبي: هي دير ساير أباذ. وقال السدي: سلماباد (٥). وقيل: هي (٦) دير هرقل (٧).\n_________\n(١) روى الطبري ٣/ ٤٠ وذكره ابن أبي حاتم ٢/ ٥٠٠ عن مجاهد أنه قال: كان هذا رجلًا من بني إسرائيل.\n(٢) قول وهب وعكرمة رواهما الطبري ٣/ ٣٠.\nوقول قتادة رواه الطبري في \"جامع البيان\" ٣/ ٣٠ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٠ (٢٦٤٤).\nوقول الربيع رواه الطبري في \"جامع البيان\" ٣/ ٣٠ وذكره الماوردي في \"النكت والعيون ١١/ ٣٣١.\n(٣) رواه الطبري في \"جامع البيان\" ٣/ ٣٠ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٠.\n(٤) رواه الطبري في \"جامع البيان\" ٣/ ٣٠ وذكره الماوردي في \"النكت والعيون\" ١/ ٣٣١.\n(٥) في (ش): هي سلما. وفي (ح): هي سلماياذ. وفي (ز): هي سلماباذ.\nذكره عنهما الثعلبي في \"عرائس المجالس\" (ص ٣٤٣) والبغوي في \"معالم التنزيل\" ١/ ٣١٧ وأبو حيان في \"البحر المحيط\" ٢/ ٣٠٢.\n(٦) ساقطة من (ش)، (ح).\n(٧) ذكره السمرقندي في \"بحر العلوم\" ١/ ٢٢٦ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٨٩ من رواية أبي صالح عن ابن عباس.","vol":"7","page":151},{"text":"وقيل: هي قرية العنب (١) على فرسخين من بيت المقدس (٢).\n﴿وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا﴾ ساقطة، يقال: خَويَ البيت بكسر الواو يَخْوِي (٣) خَوى (٤) مقصور؛ إذا سقط، وخَوى البيت بالفتح خواءً ممدود (٥)، إذا خلا (٦). ﴿عَلَى عُرُوشِهَا﴾ سقوفها، وأبنيتها، واحدها عَرش (٧)، وجمعه (٨) القليل أَعْرُش، وكل بناءٍ عَرْشٌ، يقال: عَرَش فلان (إذا بنى) (٩)، فهو يَعْرُشُ وَيعْرِش (١٠) عَرْشًا، قال الله تعالى: ﴿وَمَا كَانُوا يَعْرِشُونَ﴾ (١١) أي: يبنون.\nومعنى الآية: أن السقوف سقطت، ثم وقعت الحيطان عليها (١٢).\n_________\n(١) في (ش)، (ح) زيادة: وهي.\n(٢) في (ش) زيادة: قوله تعالى.\nانظر: \"عرائس المجالس\" للثعلبي (ص ٣٤٣) \"معالم التنزيل\" ١/ ٣١٧، \"البحر المحيط\" لأبي حيان ٢/ ٣٠٢.\n(٣) في (ز): ويخوي.\n(٤) في (ش): وخَوى.\n(٥) في (أ): ممدودًا. وفي (ز): مقصورًا ... ممدودًا.\n(٦) ساقطة من (ش).\n\"معاني القرآن\" للزجاج ١/ ٣٤٢، \"جامع البيان\" للطبري ٣/ ٣١.\n(٧) ساقطة من (ح). وفيها: واحد. وفي (ز): عريش.\n(٨) في (ش): وجمع. وفي (أ): وجمعها.\n(٩) ساقطة من (ش).\n(١٠) ساقطة من (ش).\n(١١) الأعراف: ١٣٧.\n(١٢) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٩٤)، \"جامع البيان\" للطبري ٣/ ٣١.","vol":"7","page":152},{"text":"وقيل ﴿عَلَى﴾ بمعنى مع، أي: خاوية مع عروشها (١)، قال الشاعر:\nكَأَنَّ (٢) مُصفَّحاتٍ في ذُرَاهُ ... وأنْوَاحًا (٣) عليهِنَّ المآلي (٤)\nأي: معهن، نظيرها في سورة الحج (٥) والكهف (٦).\n* * *\n_________\n(١) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٣٠٢، \"الدر المصون\" للسمين الحلبي ٢/ ٥٥٩.\n(٢) بعدها في (ح): في.\n(٣) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي الأصل و(ز): وألواحًا.\n(٤) البيت للبيد بن ربيعة وهو في \"ديوانه\" (ص ٩٠).\nوالمصفحات: الإبل التي عزلت أولادها عنها. فشبه صوت الرعد في هذا السحاب بصوت هذِه الإبل. والأنواح النساء ينحن. والمآلي: الخِرق. من \"الديوان\".\n(٥) آية: ٤٥.\n(٦) آية: ٤٢. وفي (ش)، (ح)، (أ): الكهف والحج.","vol":"7","page":153},{"text":"﴿قَالَ أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا﴾ وكان السبب في ذلك على (١) ما رواه (٢) محمد بن إسحاق عن وهب بن منبه: أن الله تعالى قال (٣) لأرميا ﵇ حين (٤) بعثه نبيًّا إلى بني إسرائيل: يا أرميا من قبل أن خلقتك (٥) اخترتك، ومن قبل أن صورتك (٦) في رحم أمك قَدَّستُكَ، ومن قبل أن تبلغَ السَّعْيَ نبيتُكَ (٧)، ولأمرٍ عظيم اجتبيتك.\nفبعث الله تعالى (أرميا ﵇) (٨) إلى ناشئة بن أموص ملك بني إسرائيل؛ ليُسَدِّدهُ (٩)، ويأتيه بالخبر من الله ﷿.\nفعظُمت الأحداث في بني إسرائيل، ورَكِبوا المعاصي، واستحلوا المحارم، فأوحى الله ﷿ إلى أرميا ﵇ أن ذَكِّرْ قومك نعمي (١٠)، وعَرِّفهم أحداثهم، وادعهم إلى، فقال أرميا: إني ضعيف إن لم تقوني، عاجز إن لم تنصرني. فقال الله ﷿: أنا ألهمك.\n_________\n(١) ساقطة من (ش).\n(٢) في (ش)، (ح): روى.\n(٣) ساقطة من (أ).\n(٤) ساقطة من (ش).\n(٥) في (أ): أخلقتك.\n(٦) في (ش)، (ح)، (أ): أصورك.\n(٧) في (أ): تنبيتك.\n(٨) ما بين القوسين ساقط من (ح)، (أ).\n(٩) في (ح): لسودده.\n(١٠) في (ز) زيادة: عليهم.","vol":"7","page":154},{"text":"فقام (١) أرميا فيهم، ولم يدر ما يقول، فألهمه الله في الوقت خطبةً بليغةً طويلةً، بين (٢)، لهم فيها ثواب الطاعة، وعقاب المعصية، وقال في آخرها: وإني لأحلف (٣) بعزتي لأقيضن لهم (٤) فتنة يتحير فيها الحليم (٥)، ولأسلطن عليهم (٦) جبارًا قاسيًا قلبه (٧)، ألبسه الهيبة، وأنزع من صدره الرحمة، يتبعه عدد مثل سواد الليل المظلم. ثم أوحى الله ﷿ إلى أرميا: إني مهلك بني إسرائيل بيافث، ويافث (٨) أهل بابل، فهم من ولد يافث بن نوح ﵇. فلما سمع ذلك أرميا (٩) صاح وبكى وشق ثيابه، ونبذ الرماد على رأسه (١٠).\nفلما سمع الله ﷿ تضرُّع أرميا -وهو الخضر- وبكاءه؛ ناداه: يا أرميا أشَقَّ عليك ما أوحيت إليك؟ قال: نعم، يا رب أهلكني قبل أن أرى في بني إسرائيل ما لا أُسَرُّ به. فقال الله ﷿: وعزتي لا\n_________\n(١) في (ش): فقال.\n(٢) في (ش)، (ز)، (أ): يبين.\n(٣) في جميع النسخ: أحلف.\n(٤) في (أ): لكم.\n(٥) كذا في جميع النسخ. وفي الأصل: الجليل.\n(٦) في (أ): عليكم.\n(٧) ساقطة من (ش)، (ح)، (أ).\n(٨) في (ح): بيافذ ويافذ.\n(٩) في (ح): أرميا ذلك.\n(١٠) ما ذكر هنا من شق الثياب، ونبذ الرماد -وسيرد مرة أخرى- ينافي كمال التوكل والصبر الذي كان عليه أنبياء الله ورسله!","vol":"7","page":155},{"text":"أُهْلِك بني إسرائيل حتى يكون الأمر في ذلك من قِبَلك. ففرح بذلك أرميا، وطابت نفسه، وقال: لا والذي بعث موسى بالحق لا أرضى بهلاك بني إسرائيل.\nثم أتى الملك، فأخبره بذلك، وكان ملكًا صالحًا، فاستبشر، وفرح، وقال: إن يعذبنا ربنا (١)، فبذنوب كثيرة (٢)، وإن عفا عنا (٣)، فبرحمته.\nثم إنهم لبثوا بعد الوحي ثلاث (٤) سنين لم (٥) يزدادوا إلا معصيةً، وتماديًا في الشر، وذلك حين قرب (٦) هلاكهم، فَقَلَّ (٧) الوحي، ودعاهم المَلِك إلى التوبة، فلم يفعلوا، فسلط الله عليهم بُخْتُنَصَّر، فخرج في ست مئة ألف راية يريد أهل بيت المقدس، فلما فصل سائرًا جاء (٨) الخبرُ الملكَ (٩)، فقال لأرميا: أين ما زعمت أن الله أوحى إليك؟ ! فقال أرميا: إن الله ﷿ لا يخلف الميعاد،\n_________\n(١) ساقطة من (ح).\n(٢) في (ش): فبذنوبنا كثيرة. وفيها وفي (ح)، (أ): زيادة: لنا.\n(٣) ساقطة من (ش).\n(٤) في (ح): بثلاث.\n(٥) في (أ): لا.\n(٦) في جميع النسخ: اقترب.\n(٧) كذا في (ح)، وفي \"جامع البيان\" للطبري ٣/ ٣٢، و\"تاريخ الرسل والملوك\" للطبري وهو الصحيح. وفي الأصل، (ش)، (ز)، (أ): قبل.\n(٨) في (ش)، (ح)، (ز): أتى.\n(٩) قبلها في (ح): إن.","vol":"7","page":156},{"text":"وأنا به واثق.\nفلما قرُب الأجل، وعزم الله ﷿ على هلاكهم بعث الله تعالى إلى أرميا مَلَكًا، فتمثل (١) له رجلًا من بني إسرائيل، فقال له (٢): يا نبي الله أسْتَفتيك في أهلِ رَحِمي، وصلت أرحامَهُم، ولم آت إليهم إلا حسنًا (٣)، ولا يزيدهم (٤) إكرامي إياهم إلَّا إسْخَاطًا لي فافتني فيهم؟ فقال له: أحسن فيما بينك وبين الله، وصلهم، وأبشر بخير.\nفانصرف المَلَك، فمكث (٥) أيامًا، ثم أقبل إليه في صورة ذلك الرجل، وقعد بين يديه، فقال له أرميا: أوما طهُرت أخلاقهم لك بعدُ؟ فقال: يا نبي الله؛ والذي بعثك بالحق (٦) ما أعلم كرامة يأتيها أحد من الناس إلى أهل رَحِمه إلا قَدَّمتُها إليهم وأفضل. فقال (٧) أرميا (٨) النبي (٩): ارجع إلى أهلك، وأحسن إليهم، اسأل الله تعالى الذي يصلح عباده الصالحين أن يصلحهم. فقام المَلَك، فمكث\n_________\n(١) في (ش)، (ح)، (ز): قد تمثل.\n(٢) ساقطة من (أ).\n(٣) في (ش): إحسانًا.\n(٤) في (ش): يزيدون وبعدها: بإكرامي. وفي (ح): يزيدني. وفي (ز)، (أ): يزيد.\n(٥) في (أ): فلبث.\n(٦) في (أ) زيادة. نبيًّا.\n(٧) في (أ) زيادة: له.\n(٨) ساقطة من (ش)، (ح).\n(٩) ساقطة من (ح).","vol":"7","page":157},{"text":"أيامًا، وقد نزل بُخْتنَصَّر وجنوده حول بيت المقدس بأكثر من الجراد، ففزع (١) بنو إسرائيل، وشق عليهم، فقال مَلِكهم لأرميا إنبي الله ﵇) (٢): (يا نبي الله) (٣) أين ما وعدك الله؟ ! (٤) قال: إني بربي واثق. ثم أقبل المَلَك إلى (٥) أرميا، وهو قاعد على جدار بيت المقدس، يضحك، ويستبشر بنصر ربه الذي وعده، فقعد بين يديه، وقال له: أنا الذي أتيتك في شأن أهلي مرتين. فقال النبي (٦): ألم يأن لهم أن يفيقوا من الذي هم فيه؟ ! فقال المَلَك: يا نبي الله كل شيء (٧) يصيبني منهم (٨) قبل اليوم كنت أصبر عليه (٩)، فاليوم رأيتهم في عمل لا يُرضي الله ﷿ (١٠). فقال (١١) النبي: على أي عمل رأيتهم؟ قال: على عمل عظيم من سخط الله تعالى، فغضبت له (١٢) ولك، وأتيتك لأخبرك، وإني أسألك بالله الذي بعثك بالحق\n_________\n(١) في جميع النسخ زيادة: منهم.\n(٢) ما بين القوسين ساقط من جميع النسخ.\n(٣) ساقطة من (أ).\n(٤) في (أ): ربك.\n(٥) في (ح): أتى.\n(٦) في (أ): أرميا ﵇.\n(٧) في (ش)، (ح)، (أ) زيادة: كان.\n(٨) في (ح): فيهم.\n(٩) في (ح): عليهم.\n(١٠) في (ش) زيادة: ورسوله.\n(١١) في (ز) زيادة: له.\n(١٢) في جميع النسخ: لله.","vol":"7","page":158},{"text":"إلا ما دعوت الله عليهم؛ ليُهْلكَهُم. فقال أرميا: يا ملك السموات والأرض إن كانوا على حق، وصواب، فأَبْقِهِم (١)، وإن كانوا على سخطٍ، وعمل لا ترضاه فأَهْلِكْهُم. فلما (٢) خرجت الكلمة من في (٣) أرميا ﵇ (٤) أرسل الله ﷿ صاعقةً من السماء في بيت المقدس، فالتهب مكان القربان، وخُسِفَ بسبعة أبواب من أبوابها، فلما رأى ذلك (٥) أرميا صاح، وشق ثيابه، ونبذ الرماد على رأسه، وقال: يا مالك السموات (٦) أين ميعادك الذي وعدتني؟ فنودي أنه لم يصبهم الذي أصابهم إلا بفتياك ودعائك فاستيقن النبي أنها (٧) فتياه، وأنَّ ذلك المسائل كان رسول ربه.\nفطار أرميا حتى خالط الوحش (٨)، ودخل بخت نصر وجنوده بيت المقدس، ووطئ الشام، وقتل بني إسرائيل (حتى أفناهم) (٩)، وخرَّب بيت المقدس. ثم أمر جنوده أن يملأَ كُلُّ رجل منهم ترسَهُ ترابًا، ثم (١٠)\n_________\n(١) في (ش): فأبقيهم.\n(٢) في (أ): فما.\n(٣) في (أ): فم.\n(٤) في (أ) زيادة: حتى.\n(٥) ساقطة من (ح).\n(٦) في (ش)، (ح)، (أ) زيادة: والأرض.\n(٧) في (ح): أنه.\n(٨) في (ش)، (ح): الوحوش.\n(٩) ما بين القوسين ساقط من (ح).\n(١٠) ساقطة من (ح).","vol":"7","page":159},{"text":"يقذفه في بيت المقدس (١)، فقذفوا فيه التراب حتى ملأوه، ثم أمرهم أن يجمعوا من كان في بلدان بيت المقدس كلهم، فاجتمع عنده كل صغير وكبير من بني إسرائيل، فاختار منهم مئة ألف صبي، فقسمهم بين الملوك الذين (٢) كانوا معه، فأصاب كل رجل (٣) منهم أربعة غِلمة، وفرَّق بختنصر من بقي من بني إسرائيل ثلاث فرق، فُثُلثًا أقر بالشام، وثُلُثًا سبى، وثُلُثًا قتل.\nفكانت هذِه الوقعة الأولى التي أنزلها الله تعالى ببني (٤) إسرائيل بظلمهم، فلما ولَّى بختنصر عنهم راجعًا إلى بابل، ومعه سَبْي (٥) بني إسرائيل أقبل أرميا على حمار له، معه عصير عنب في زُكْرَةٍ (٦)، وسلة تين حتى غَشِي إيليا (٧)، فلما وقف عليها، ورأى خرابها قال: ﴿أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا﴾ الآية.\nوقال الذين قالوا أن هذا المار كان عُزَيرًا (٨): أن بخت نصر لما\n_________\n(١) في (ح) زيادة: كلهم.\n(٢) في (ح): الذي.\n(٣) في (أ): واحد.\n(٤) كذا في جميع النسخ. وفي الأصل: آثر الله تعالى بني.\n(٥) في (ش)، (ح): سبايا.\n(٦) في (أ): زكوة. الزُّكرة: وعاء، أو زِق من أدم يجعل فيه شراب، أو خل.\n\"لسان العرب\" لابن منظور ٦/ ٦٢ (زكر).\n(٧) في (ش): بإيليا.\n(٨) في (ش): عزيرٌ.","vol":"7","page":160},{"text":"أخرب (١) بيت المقدس، وأقدم سبي بني إسرائيل (٢)، وكان فيهم عُزير -وكان من علماء بني إسرائيل- ودانيال، وسبعة آلاف من أهل بيت داود. فلما نجا عزير من بابل ارتحل على حمار له (٣) حتى نزل (٤) دير هرقل على شط دجلة، فطاف في القرية (٥)، فلم ير فيها أحدًا، وعامة شجرها حامل، فأكل من الفاكهة، واعتصر من العنب، فشرب منه، وجعل فضل الفاكهة في سلة، وفضل العصير في زِقٍّ، فلما رأى خراب القرية، وهلاك أهلها، قال: ﴿أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا﴾ لم يشك في البعث (٦)، ولكن قالها تعجبًا (٧).\n-رجعنا إلى حديث وهب- قال (٨): ربط (٩) أرميا حماره بحبل جديد، فألقى الله تعالى عليه النوم، فلما نام نزع منه (١٠) الروح مئة\n_________\n(١) في جميع النسخ: خرَّب.\n(٢) في (ش)، (ح) زيادة: أرض بابل. وفي (أ) وهامش (ز) زيادة: بابل.\n(٣) ساقطة من (ش)، (ح).\n(٤) في (ز): أتى.\n(٥) في (ح): بالقرية.\n(٦) في (ح): البعض.\n(٧) روى نحوه الطبري في \"جامع البيان\" ٣/ ٣٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠١ (٢٦٤٩) عن السدي. وأورده السمرقندي في \"بحر العلوم\" ١/ ٢٢٦ من رواية أبي صالح عن ابن عباس بنحوه.\n(٨) ساقطة من (ح).\n(٩) في جميع النسخ: ثم ربط.\n(١٠) في (أ): نزع الله تعالى عنه.","vol":"7","page":161},{"text":"عام، وأمات حماره، وعصيره وتينه عنده، وأعمى الله تعالى عنه العيون فلم يَرَه أحد (١)، وذلك ضُحى، ومنع (٢) الله تعالى السباع، والطير لحمَه.\nفلما مضى من موته سبعون سنة أرسل الله تعالى مَلَكًا إلى مَلِك من ملوك فارس عظيم، يقال له يوسك (٣)، فقال: إن الله ﷿ يأمرك أن تنفر بقومك، فتعمر بيت المقدس وإيليا، وأرضها حتى تعود (٤) أعْمَر ما كانت (٥)، فانتدب الملِك ألف (٦) قهرمان (٧) مع كل قهرمان ثلاث مئة ألف (٨) عامل وجعلوا يعمرونها.\nفأهلك الله تعالى بختنصر ببعوضة دخلت دماغه، ونجى الله من\n_________\n(١) في (ح): ير أحدًا.\n(٢) في (ح): ويمنع.\n(٣) في (ش)، (ح): نوشك. وفي (ز): كوشك. وفي (أ): يوشك.\n(٤) كذا في (ش)، (ح) وهامش (ز)، (أ). وفي الأصل: يعود. وفي (ز): تكون.\n(٥) في (ش)، (ح): كان.\n(٦) في (ح): بألف. وفي (أ): في ألف.\n(٧) القهرمان من أمناء الملك وخاصته، الحفيظ على من تحت يديه. فارسي معرب. انظر: \"لسان العرب\" لابن منظور ١١/ ٣٣٤ (قهرم).\n(٨) في (ش): رجل.\nوفي \"عرائس المجالس\" (ص ٣٦٤)، \"معالم التنزيل\" للبغوي ١/ ٣١٩ مثل ما في الأصل. وثلاثمائة ألف عامل عدد كبير جدًّا يستحيل اجتماعهم في مكان محدود كبيت المقدس، وفي \"جامع البيان\" للطبري فانتدب ثلاثمائة قهرمان، ودفع إلى كل قهرمان ألف عامل ٣/ ٣٤. وهو أليق.","vol":"7","page":162},{"text":"بقي من بني إسرائيل، ولم يمت (١) ببابل (٢)، وردهم (٣) إلى بيت المقدس ونواحيه، فعمروها ثلاثين سنة، وكثروا حتى كانوا كأحسن (٤) ما كانوا عليه.\nفلما مضت المئة (سنة وكثروا) (٥) أحيا الله ﷿ منه عينيه، وسائر جسده ميّت، ثم أحيا جسده، وهو ينظر، ثم نظر إلى حماره، فإذا عظامه متفرقة بيض تلوح، فسمع (٦) صوتًا من السماء: أيتها العظام البالية، إن الله يأمرك أن تجتمعي، فاجتمع بعضها إلى بعض، (واتصل بعضها ببعض) (٧)، ثم نودي: إن الله يأمرك أن تكتسي لحمًا وجلدًا، فكان كذلك، ثم نودي: إن الله يأمُرُكَ أن تحيا، فقام بإذن الله، ونهق (٨). وعمَّر الله أرميا فهو الذي (٩) يُرى بالفلوات. (فذلك قوله: (١٠) ﴿فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ﴾ أي: أحياه (١١).\n_________\n(١) ساقطة من (ش).\n(٢) في (أ) زيادة: أحد.\n(٣) في (ش) زيادة: جميعًا.\n(٤) في (ش)، (ح): على أحسن.\n(٥) ما بين القوسين ساقط من (ش)، (ح)، (أ). وكثروا ساقطة من (ز).\n(٦) في (ح): فيسمع.\n(٧) ما بين القوسين ساقط من (ش).\n(٨) في (ش) زيادة: الحمار.\n(٩) ساقطة من (ش).\n(١٠) ما بين القوسين ساقط من (ح).\n(١١) رواه الطبري في \"جامع البيان\" ٣/ ٣٢ - ٣٤ وفي \"تاريخ الرسل والملوك\" ١/ ٥٤٨ عن ابن حميد قال: حدثنا سلمة عن ابن إسحاق عمن لا يتهم عن وهب =","vol":"7","page":163},{"text":"﴿قَالَ كَمْ﴾ استفهام عن مبلغ العدد (١) ﴿لَبِثْتَ﴾ قرأ ابن محيصن، والأعمش، وأبو عمرو (وابن عامر) (٢)، والكسائي، وحمزة (٣): (لبتَّ) و(لبتُّم) (٤) بالإدغام في جميع القرآن. (و) (٥) الباقون بالإظهار (٦). فمن أدغم فللمجاورة في المخرج (٧)، والمشاكلة في الهمس، ومن أظهر فلزيادة الثاء بالتفشي (٨)، وكلاهما عربيان صحيحان (٩). ومعناه: كم مكثت وأقمت (١٠) هاهنا، يقال (١١): لبِث يَلْبَث (١٢) لَبْثًا ولبَاثًا.\n﴿قَالَ لَبِثْتُ يَوْمًا﴾ وذلك أن الله تعالى أماته ضحًى في أول النهار،\n_________\n= ابن منبه اليماني.\nوورد بعضه فيما رواه عبد الصمد بن معقل عن وهب، وقد تقدم تخريجه.\nوورد بعضه أيضًا فيما رواه إسحاق بن بشر، عن إدريس، عن وهب بن منبه مطولًا.\n(١) في (ش): عدد المبلغ.\n(٢) من (أ).\n(٣) في (ش)، (ح)، (أ): وحمزة والكسائي.\n(٤) الكهف: ١٩.\n(٥) زيادة من (ح). وفي (أ): وقرأ.\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ١٨٨)، \"المبسوط في القراءات العشر\" لابن الجزري (ص ٩١ - ٩٤)، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣١٠.\n(٧) في (ز): الخروج.\n(٨) انظر: \"الحجة\" لابن خالويه (ص ١٠٠)، \"علل القراءات\" للأزهري ١/ ٩٠.\n(٩) في (ش)، (ح)، (ز): فصيحان. وفي (أ): وكلتاهما عربيتان صحيحتان.\n(١٠) في (أ): أقمت ومكثت.\n(١١) في (ش): فقال.\n(١٢) ساقطة من (ش).","vol":"7","page":164},{"text":"وأحياه بعد مئة عام في آخر النهار قبل (١) غيبوبة الشمس، فقال: لبثت يومًا، وهو يرى أن (٢) الشمس قد غَرَبَت، ثم التفت فرأى بقية من الشمس فقال ﴿أَوْ بَعْضَ يَوْمٍ﴾ (٣) بمعنى (٤) بل بعض يوم؛ لأن قوله: ﴿بَعْضَ يَوْمٍ﴾ رجوع (٥) عن قوله: ﴿لَبِثْتُ يَوْمًا﴾ وهو كقوله: ﴿أَوْ يَزِيدُونَ﴾ (٦).\n﴿بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَى طَعَامِكَ﴾ (يعني: التين) (٧) ﴿وَشَرَابِكَ﴾ يعني: العصير ﴿لَمْ يَتَسَنَّهْ﴾ قرأ حمزة، والكسائي (وخلف ويعقوب) (٨) بحذف الهاء وصلًا، وكذلك قوله: ﴿فَبِهُدَاهُمُ اقْتَدِهْ﴾ (٩). وقرأ الباقون بالهاء فيهما وصلًا ووقفًا (١٠).\nوذكر أبو حاتم عن طلحة (لم يَسَّنَّه) بإدغام التاء في السين (١١)، وزعم أنه في\n_________\n(١) في (أ): قبيل.\n(٢) ساقطة من (أ).\n(٣) \"تفسير مقاتل\" ١/ ١٣٧، \"معاني القرآن\" للزجاج ١/، ٣٤٣ \"جامع البيان\" للطبري ٣/ ٣٥ - ٣٦.\n(٤) في (ش)، (ز): يعني.\n(٥) في (ش)، (ح) زيادة: منه.\n(٦) الصافات: ١٤٧.\n(٧) ما بين القوسين ساقط من (ح).\n(٨) من (أ).\n(٩) الأنعام: ٩٠.\n(١٠) انظر: \"السبعة\" لابن خالويه (ص ١٨٨)، \"الحجة\" لابن زنجلة (ص ١٤٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣١.\n(١١) عزاها له النحاس في \"إعراب القرآن\" ١/ ٣٣٢ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٩٣.","vol":"7","page":165},{"text":"حرف أُبي كذلك (١).\nومعناه (٢) لم يُغَيره السنون، فمن أسقط الهاء في الوصل جعل الهاء (٣) صلَةً زائدةً، وقال: أصله: يتسنى (٤)، فحذف الياء للجزم، وأبدل منه (٥) هاء في الوقف، وهذا (٦) على قول من جعل الهاء في السنة زائدة (٧)، وقال: أصلها سَنَوَة، وجمعها سَنَوَات، والفعل منه (٨) سانَيْتُ مُسَاناةً، وتَسَنَّيْتُ تَسَنِّيًا، وتصغيرها سُنَيَّة، إلا أن الواو ترد إلى الياء في التفعل والتفاعل، كقولهم (٩): التداعي والتنادي؛ لأن الياء أخف من الواو. وقال أبو عمرو: هو من التسنن، بنونين، وهو التغير (١٠)، كقوله\n_________\n(١) عزاها له الزمخشري في \"الكشاف\" ١/ ٣٠٧ وأبو حيان في \"البحر المحيط\" ٢/ ٣٠٤ والسمين الحلبي في \"الدر المصون\" ٢/ ٥٦٤.\n(٢) في (ح): معناه.\n(٣) في (ش): جعلها.\n(٤) قبلها في (ش)، (ح)، (أ): لم.\n(٥) في (أ): منها.\n(٦) في (أ): هذا.\n(٧) في هامش (ز): أي لم تأت عليه السنون، فيتغير، وليست من الآسن المتغير، ولو كانت منه لقال لم يتأسن.\n(٨) في (أ): منها.\n(٩) في (ح): كقوله.\n(١٠) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٩٥) والنحاس في \"معاني القرآن\" ١/ ٢٨٠ وأبو علي الفارسي في \"الحجة\" ٢/ ٣٧٤ وابن منظور في \"لسان العرب\" ٦/ ٤٠٤ (سنه)، عن أبي عمرو الشيباني، وهو إسحاق بن مِرَار أبو عمرو الشيباني الأحمر الكوفي، اللغوي، النحوي، كوفي نزل بغداد. وقيل: لم يكن شيبانيًّا =","vol":"7","page":166},{"text":"تعالى: ﴿حَمَإٍ مَسْنُونٍ﴾ (١) أي: متغير (٢)، ثم عوضت من إحدى النونين ياء، كقول الشاعر:\nفهلَّا إذ سمعت بحثتَ عنه ... ولم تُمْضِ الحُكُومةَ بالتَّظَنِّي (٣)\nأراد بالتَّظَنن. وقال العجاج:\nتَقَضِّيَ البازِي إذا (٤) البازِي كَسَرْ (٥)\nأراد تَقَضُّضَ، وتقول العرب (٦): خرجنا نتَلَعى، إذا خرجوا في (٧)\n_________\n= وإنما كان معلمًا مؤدبًا لأولاد ناس من بني شيبان، فنسب إليهم. وقال أبو العباس ثعلب: كان مع أبي عمرو الشيباني من العلم والسماع عشرة أضعاف ما كان مع أبي عبيدة. وقد عمر، قال يعقوب بن السكيت: مات أبو عمرو الشيباني وله مئة سنة وثماني عشرة سنة. توفي سنة (٢١٠ هـ)، وقيل غير ذلك.\nانظر: \"تاريخ بغداد\" للخطيب ٦/ ٣٢٩، \"معجم الأدباء\" للبغدادي ٢/ ٦٢٥، \"إنباه الرواة\" للقفطي ١/ ٢٢١، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٦٣ \"بغية الوعاة\" للسيوطي ١/ ٤٣٩.\nوقد روى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٥٠٤ (٢٦٦٨) عن أبي عمرو بن العلاء أنه قال: ﴿لَمْ يَتَسَنَّهْ﴾ لم تأت عليه السنون.\n(١) الحجر: ٢٦، ٢٨، ٣٣.\n(٢) قبلها في (ش) (من).\n(٣) لم أهتد إلى قائله، ولم أجد من ذكره.\n(٤) في (أ): إذ.\n(٥) في \"ديوانه\" (ص ٢٨) وفي \"معاني القرآن\" للزجاج ١/ ٣٤٣، \"تهذيب اللغة\" للأزهري ٨/ ٢٥٢ (قضض)، \"لسان العرب\" لابن منظور ١١/ ٢٠٣ (قضض): انقض البازي على الصيد، وتقضض إذا أسرع في طيرانه منكدرًا على الصيد. كسر أي: ضم جناحيه لشدة طيرانه.\n(٦) في (ح): والعرب تقول.\n(٧) ساقطة من (أ).","vol":"7","page":167},{"text":"اجتناء نبت ناعم يقال له: اللعاع (١). قال (٢) الله ﷿: ﴿وَقَدْ خَابَ مَنْ دَسَّاهَا﴾ (٣) أي: دسسها. ومن أثبت الهاء في الحالين جعل الهاء أصليةً (٤) لام الفعل، وعلى هذا (٥) قول من جعل أصل السَّنة: سَنَهَة، وتصغيرها سُنَيْهَةٌ، والفعل منه (٦) المُسَانَهَةُ، قال الشاعر:\nوليست بسَنْهَاءٍ ولا رُجَّبِيَّةٍ ... ولكن عَرَايا في السِّنين الجوائِحِ (٧) (٨)\nوالسنهاء: الشجرة القديمة (٩).\n_________\n(١) في (أ): النعاع.\n(٢) في (أ): وقال.\n(٣) الشمس: ١٠.\n(٤) في هامش (ز) زيادة: تكون.\n(٥) في (ح): وهذا على.\n(٦) ساقطة من (أ).\n(٧) القائل هو سويد بن الصامت - ﵁ -.\nانظر \"سمط اللآلئ\" للميمني ١/ ٣٦١، \"لسان العرب\" لابن منظور (سنه) ٦/ ٤٠٤.\nوالبيت في \"معاني القرآن\" للفراء ١/ ١٧٣، \"مجالس ثعلب\" ١/ ٧٦، \"جامع البيان\" للطبري ٣/ ٣٧، \"الأمالي\" للقالي ١/ ١٢١ دون نسبة لأحد.\nومعنى: ولا رجبية أي لم تبن عليها رُجْبة، وهي حظيرة تبنى حول النخلة يمنع بها من ثمرها. والسنهاء التي تحمل سنة، وتُخْلف أخرى، يقول: ليست بسنهاء، ولا ممنوعة الثمرة، ولكن أعيرها الناس في جوائح السنين.\nانظر: \"سمط اللآلئ\" ١/ ٣٦١ - ٣٦٢.\n(٨) والشطر الثاني ساقط من (ش)، (ح)، (أ).\n(٩) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٨٠ \"معاني القرآن\" للأخفش ١/ ٣٨١ \"معاني =","vol":"7","page":168},{"text":"فإن قيل: أخْبَر عن (١) شيئين اثنين ثم قال: لم يَتَسنَّ ولم يُثنّه؟ قيل: لأنَّ التغير راجع إلى أقرب اللفظين به، وهو الشراب، فاكتفى بذكر أحد المذكورين عن الآخر؛ لأنه في معنى (٢) الثاني، كقول الشاعر:\nعُقابٌ عَقَنْباة (٣) كَأَنَّ وظيفها (٤) ... وخُرْطُومَها (٥) الأعْلى بنارٍ (٦) مُلَوَّحُ (٧)\nولم يقل مُلَوَّحَان (٨). ودليل هذا التأويل قراءة ابن مسعود: (فانظر\n_________\n= القرآن\" للفراء ١/ ١٧٢ - ١٧٣ \"تفسير غريب القرآن\" لابن قتيبة (ص ٩٣) \"جامع البيان\" للطبري ٣/ ٣٦ - ٣٧ \"مشكل إعراب القرآن\" لمكي ١/ ١٠٩.\n(١) ساقطة من (ش).\n(٢) في (ش): وصف.\n(٣) كذا في (ش)، (ز) و\"الديوان\" و\"لسان العرب\" لابن منظور. وفي الأصل و(أ): عقبناة: وفي (ح): عبيقاة.\n(٤) كذا في (ش)، (ز). وفي الأصل: وضيفها. وفي (ح): وظيفه.\n(٥) في (ح): وخرطومه.\n(٦) كذا في هامش الأصل و(أ). وفي الأصل و(ش) و(ح) و(ز): سنان.\n(٧) هو جران العود، عامر بن الحارث. والبيت في \"ديوانه\" (ص ٤) و\"لسان العرب\" لابن منظور مادة ١٢/ ٣٥٤ (لوح).\nوينسب البيت أيضًا للطرماح.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٣٣٤ (عقب)، \"ملحق ديوان الطرماح\" (ص ٥٦٥) وعُقاب عقنباة على سبيل المبالغة: حديدة المخالب: السريعة الخطفة. وظيفها: عظم ساقها. والخرطوم أراد منقار الطائر.\n(٨) قبلها في (ش)، (ح): سنانان. وفي (أ): بناران.\nانظر: \"البسيط\" للواحدي ١/ ١٥٧ أ \"إملاء ما من به الرحمن\" للعكبري ١/ ١٠٩ \"الدر المصون\" للسمين الحلبي ٢/ ٥٦٢.","vol":"7","page":169},{"text":"إلى طعامك وهذا شرابك لم يَتَسَنَّ) (١).\n﴿وَانْظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ﴾ قال (٢) أكثر العلماء: في الآية تقديم وتأخير؛ تقديرها: فانظر إلى طعامك وشرابك لم يتسنه، وانظر إلى حمارك، وانظر إلى العظام كيف ننشرها (٣) ثم نكسوها لحمًا، ولنجعلك آية للناس. فأما تفسير الآية فقرأ خارجة، والأعرج، وعيسى بن عمر (٤)، وأبو عمرو، وابن عامر (٥)، وحمزة، والكسائي: (حمارك) و(الحمار) (٦) بالإمالة. (و) (٧) الباقون بالتفخيم (٨).\n_________\n(١) عزاها له الواحدي في \"البسيط\" ١/ ١٥٧ أوالقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٩٢ وأبو حيان في \"البحر المحيط\" ٢/ ٣٠٤.\n(٢) في (ش): وقال.\n(٣) في (ش)، (ح): ننشزها.\n(٤) في (ز): وابن عمر.\n(٥) في (ش): وابن عباس.\n(٦) الجمعة: ٥.\n(٧) زيادة من (ح). وفي (أ): وقرأ.\n(٨) انظر: \"السبعة\" لابن مجاهد (ص ١٤٩)، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٢٣٥ - ٢٣٦، ١/ ٣١٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٥٥ - ٥٦ وقد اختلف فيها عن ابن عامر، قال ابن الجزري: وأما (حمارك) و(الحمار) فاختلف فيها عن الأخفش عن ابن ذكوان، فرواه عنه الجمهور من طريق ابن الأخرم بالإمالة. . وبالفتح قطع صاحب \"الهداية\" و\"التبصرة\" و\"الكافي\" و\"تلخيص العبارات\" و\"التذكرة\" وغيرهم. \"النشر في القراءات العشر\" ٢/ ٥٦.\nوقال ابن مجاهد: وأما حمزة فكان لا يميل من ذلك شيئًا إلا قوله: (الأشرار) =","vol":"7","page":170},{"text":"وقوله ﷿: ﴿كَيْفَ نُنْشِزُهَا﴾ قرأ أبي بن كعب (١)، وعبد الله بن عامر، والأعمش (وعاصم) (٢)، وحمزة، والكسائي، وخلف: ﴿نُنْشِزُهَا﴾ بالزاي (٣)، وضم النون، وكسر الشين. وروى أبو العالية أن زيد بن ثابت قال: إنما هي (٤) زاي؛ فَزَوِّها (٥). وكذلك روى\n_________\n= و(القرار) و(ذات قرار) و(الواحد القهار) و(البوار) كل ذلك بين الكسر والتفخيم، ذكر ذلك خلف وأبو هشام عن سليم عنه.\nانظر: \"السبعة\" لابن مجاهد (ص ١٤٩).\nوقال ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٥٥: وانفرد بذلك -أي بالإمالة- صاحب \"العنوان\" عن حمزة، وكذلك رواه عن أبي الحارث؛ إلا أن روايته عن أبي الحارث ليست من طرقنا، ولا على شرطنا.\n(١) رواها عنه مسدد في \"مسنده\" كما في \"المطالب العالية\" ٤/ ٨٩ (٣٥٤٥). قال البوصيري في \"إتحاف الخيرة المهرة\" ٦/ ١٨٤ - ١٨٥ (٥٦٣٦): هذا إسناد رواته ثقات.\n(٢) زيادة من (ز)، (أ).\n(٣) في (ح): بضم بالزاي.\n(٤) ساقطة من (ح).\n(٥) ساقطة من (أ). وفي \"لسان العرب\" (زوي): وقال زيد بن ثابت هي زاي: فزيِّها. أي: اقرأها بالزاي\nرواه مسدد في \"مسنده\" كما في \"المطالب العالية\" لابن حجر ٤/ ٨٩ (٣٥٤٦) من طريق هشام عن حفصة عن أبي العالية به.\nقال البوصيري في \"إتحاف الخيرة المهرة\" ٦/ ١٨٥ (٥٦٣٧): هذا إسناد رواته ثقات. وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٩٠ لسعيد بن منصور، والفريابي، وعبد بن حميد، وابن المنذر.\nوالذي في \"سنن سعيد بن منصور\" ٣/ ٩٦٧ (٤٣٦) عن أبي الزناد عن خارجة بن زيد بن ثابت أنه قرأ: ننشزها. =","vol":"7","page":171},{"text":"معاوية بن قُرّة عن ابن عباس قال: زَوِّ الزاي (١)، واختاره أبو عبيد. وإنشاز الشيء رفعُه، ونقله وإزعاجه، يقال: أنشزته فنشز، أي: رفعته فارتفع، ومنه نشوز (٢) المرأة على زوجها، ونشز الغلام، أي: (٣) ارتفع، فمعنى الآية: كيف نرفعها (٤)، فنردها إلى مواضعها (٥) من الجسد (٦)، ونركب بعضها على بعض (٧).\n_________\n= وروى عبد الرزاق في \"تفسير القرآن\" ١/ ١٠٦ من طريق محمد بن سيرين أن زيد ابن ثابت قرأ: ننشزها.\nورواه الحاكم في \"المستدرك\" ٢/ ٢٥٥ عن زيد بن ثابت نحوه مرفوعًا، وقال: صحيح الإسناد، وتعقبه الذهبي بقوله: إسماعيل بن قيس من ولد زيد بن ثابت ضعفوه. وعزا القراءة لزيد: الفراء في \"معاني القرآن\" ١/ ١٧٣.\n(١) لم أجده.\nوقد روى سفيان الثوري في \"تفسيره\" (ص ٧٢) (١٢٩) وسعيد بن منصور في \"السنن\" ٣/ ٩٦٩ - ٩٧١ (٤٣٨، ٤٤٠) وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٩١ للفريابي، وعبد بن حميد. من طرق عن ابن عباس أنه كان يقرأ (ننشرها) بالراء، وذكرها عنه الفراء في \"معاني القرآن\" ١/ ١٧٣.\nوقد ذكر النحاس في \"إعراب القرآن\" ١/ ٣٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٩٦، وأبو حيان في \"البحر المحيط\" ٢/ ٣٠٥ أنه روي عن ابن عباس أنه قرأ: (نَنْشُزها) -مثل قراءة النخعي الآتية-.\n(٢) في (ش): نشز.\n(٣) في (ش): التي.\n(٤) في (ش)، (ح) زيادة: من الأرض.\n(٥) في (ش)، (ح)، (أ): أماكنها.\n(٦) كذا في هامش الأصل، و(ش)، (ح)، (أ). وفي الأصل: الحز.\n(٧) انظر: \"معاني القرآن\" للزجاج ١/ ٣٤٤، \"جامع البيان\" للطبري ٣/ ٤٣، \"غريب القرآن\" للسجستاني (ص ٤٧٢).","vol":"7","page":172},{"text":"قال ابن عباس والسدي: نخرجها (١). وقال الكسائي: (نُلَيِّنُهَا ونُعَظِّمُهَا) (٢).\nوقرأ قتادة، وعطاء، وأبو جعفر، وشيبة، ونافع، وابن كثير، وأبو عمرو، ويعقوب، وأيوب: (ننشرها) بالراء (٣)، وضم النون، وكسر الشين (٤). واختاره أبو حاتم، ومعناه: نحييها، يقال: أَنْشَرَ الله الميت إنشارًا، ونَشَر (٥) نشورًا، قال الله -﷿- ﴿ثُمَّ إِذَا شَاءَ أَنْشَرَهُ\n_________\n(١) قول ابن عباس رواه الطبري في \"جامع البيان\" ٣/ ٤٣ وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٩٠ لابن المنذر.\nوقول السدي رواه الطبري في \"جامع البيان\" ٣/ ٤٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٦ (٢٦٨٠) بلفظ: نحركها.\n(٢) في (ش): نثبتها وننظمها. وفي (ح): ننبتها ونعظمها.\n(٣) في (ش): بالزاي.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ١٨٩)، \"الحجة\" لابن زنجلة (ص ١٤٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣١، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٤٩.\nوقد روى الطبري في \"جامع البيان\" ٣/ ٤٤ عن قتادة أنه قرأ: (ننشرها).\nوأخرج ابن المنذر كما في \"الدر المنثور\" ١/ ٥٩١ عن عطاء بن أبي رباح أنه كان يقرؤها كذلك.\nوقال الهذلي في \"الكامل في القراءات الخمسين\" (١٧١ أ): قرأ أحمد، وأهل الحجاز، والبصرة غير أيوب بالراء، وضم النون، وكسر الشين، والباقون بالزاي.\n(٥) في (ز)، (أ): فنشر. وفي (ش)، (ح): فنشر هو.","vol":"7","page":173},{"text":"(٢٢)﴾ (١)، وقال: ﴿هُمْ يُنْشِرُونَ﴾ (٢) وقال (في اللازم) (٣): ﴿بَلْ كَانُوا لَا يَرْجُونَ نُشُورًا﴾ (٤) وقال تعالى: ﴿كَذَلِكَ النُّشُورُ﴾ (٥)، ﴿وَإِلَيْهِ النُّشُورُ﴾ (٦). (وقال حارثة) (٧) بن بدر (٨) في المُتَعَدِّي (٩):\nفَأَنْشَرَ مَوْتاها وأقْسَطَ بينها ... فبانَ وقد ثابتْ إليها عُقُولُها (١٠)\n_________\n(١) عبس: ٢٢.\n(٢) الأنبياء: ٢١. وفي (ز): وقال: (ينتشرون). وفي (أ): وقال: (تنتشرون).\n(٣) ساقطة من (أ). وفي (ز): الإلزام.\n(٤) الفرقان: ٤٠.\n(٥) فاطر: ٩.\n(٦) الملك: ١٥. والآية ساقطة من (ح).\n(٧) في (ش): وقالت جاردة.\n(٨) حارثة بن بدر بن حصين بن قطن الغداني التميمي.\nأدرك النبي - ﷺ -. وله أخبار في الفتوح، وله قصص مع عمر، وعلى، وزياد ابن أبيه، وولده في دولة معاوية. وذكر المبرد في \"الكامل في اللغة والأدب\" ٣/ ١٢٣٨ أنه غرق في ولاية عبد الله بن الحارث على العراق سنة (٦٤ هـ). وانظر: \"الأغاني\" لأبي الفرج الأصفهاني ٢٣/ ٤٤٤، \"الإصابة\" لابن حجر ٢/ ٥٦، \"خزانة الأدب\" للبغدادي ٦/ ٤٧٤، \"شعراء أمويون\" لنوري القيسي ٢/ ٣٢٥.\nوالبيت لم أجده في \"ديوانه\" الذي جمعه نوري القيسي في آخر ترجمته في المصدر السابق ولا في غيره.\n(٩) في (ش)، (ح)، (أ): الغداني.\n(١٠) البيت ذكره البلاذري في \"أنساب الأشراف\" ٥/ ٢٩٠ ورواه ابن عساكر في \"تاريخ دمشق\" ١٩/ ٢٠٨ بلفظ:\nوأبرأ مرضاها وأقسط بينها ... فبان وقد جاءت إليها عقولها","vol":"7","page":174},{"text":"وقال الأعشى (في اللازم) (١):\nحتى يقولَ الناس مما رأوا (٢) ... يا عجبًا للميت النّاشِرِ (٣)\nوقرأ الحسن والمفضل: (نَنْشُرها) بالراء، وفتح النون، وضم الشين (٤). قال الفراء: كأنه ذهب إلى النَّشْر والطي (٥). وقال بعضهم: هو من الإحياء أيضًا يقال: أنشر الله الميت، ونَشَرَه (٦)، إذا أحياه (٧). قال أبو حاتم: وليس بالمعروف (٨). وقرأ النخعي:\n_________\n(١) ساقطة من (ح)، (أ).\n(٢) في (ت): يروا.\n(٣) البيت في \"ديوانه\" (ص ١٤١) وفي \"معاني القرآن\" للفراء ١/ ١٧٣، و\"جامع البيان\" للطبري ٣/ ٤٤، و\"إعراب القرآن\" للنحاس ١/ ٣٣٣، و\"تهذيب اللغة\" للأزهري ١١/ ٣٣٨ (نشر).\n(٤) عزاها للحسن الفراء في \"معاني القرآن\" ١/ ١٧٣، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٩٦) وابن مجاهد في \"السبعة\" (ص ١٨٩) والأزهري في \"علل القراءات\" ١/ ٩٢، وفي \"تهذيب اللغة\" ١١/ ٣٣٨ (نشر)، والدمياطي في \"إتحاف فضلاء البشر\" ١/ ٤٤٩.\nوعزاها للمفضل الهذلي في \"الكامل في القراءات الخمسين\" (١٧١ أ) والكرماني في \"شواذ القراءة\" (٤٣ ب).\n(٥) \"معاني القرآن\" ١/ ١٧٣.\n(٦) ساقطة من (أ).\n(٧) ساقطة من (ح).\n(٨) في (ح): بمعروف. وفي (ت): ليس بالمعروف.","vol":"7","page":175},{"text":"(نَنشُزها) بالزاي (١)، وفتح النون، وضم الشين (٢)، قال أبو حاتم: ذلك غلط لا مذهب له. وقال غيره: هو بمعنى نُشخِصها فعل وأفعل بمعنى واحد (٣).\n﴿ثُمَّ نَكْسُوهَا لَحْمًا﴾ أي: نلبسها، ونواريها به كما يُوارى الجسد بالثوب.\nواختلفوا في معنى الآية، فقال بعضهم: أراد به عظام حماره، وذلك أن الله تعالى أمات حماره معه، ثم أحياه خلقًا سويًّا، وهو ينظر.\nقال (٤) السدي: إن الله -﷿- أحيا عزيرًا، ثم قال له: انظر إلى حمارك قد (٥) هلك، وبليت عظامه، فبعث الله -﷿- ريحًا، فجاءت بعظام الحمار من كل سهل وجبل ذهبت بها الطير (٦) والسباع، فاجتمعت، فرُكِّب بعضها في بعض، وهو ينظر، فصار حمارًا من عظام ليس فيه لحم ولا دم، ثم كسا العظم (٧) لحمًا ودمًا، فصار\n_________\n(١) في (ت): بالزاء.\n(٢) عزاها له الواحدي في \"البسيط\" ١/ ١٥٧ أ، والكرماني في \"شواذ القراءة\" (٤٣ ب)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٩٦، وأبو حيان في \"البحر المحيط\" ٢/ ٣٠٥.\n(٣) \"معاني القرآن\" للأخفش ١/ ٣٨٢، \"إعراب القرآن\" للنحاس ١/ ٣٣٢.\n(٤) في (أ): وقال.\n(٥) في (ح): فقد.\n(٦) في (ت): وذهبت بها الطيور. وفي (أ): ذهبت به الطير.\n(٧) في (ح)، (ز)، (أ): العظام.","vol":"7","page":176},{"text":"حمارًا ليس فيه روح، ثم أقبل ملك (١) يمشي حتى أخذ بمنخر الحمار، فنفخ فيه، فقام الحمار، ونهق (٢) بإذن الله -﷿- (٣).\nومعنى الآية على هذا القول: وانظر إلى إحياء حمارك، وإلى عظامه كيف ننشزها، فلما حذف الهاء من العظام أبدل الألف واللام، وعلى هذا أكثر المفسرين (٤).\nوقال آخرون: أراد (٥) عظام هذا الرجل نفسه، وذلك أن الله تعالى لم يمت حماره، فأحيا الله تعالى عينيه ورأسه، وسائر جسده ميت، ثم قال له (٦): انظر إلى حمارك، فنظر فرأى حماره قائمًا واقفًا (٧) كهيئة يوم ربطه حيًّا لم يطعم ولم يشرب منة عام (٨)، ونظر (٩) إلى الرُّمَّة (١٠) في عنقه جديدًا لم يتغير.\n_________\n(١) ساقطة من (ت).\n(٢) في (ت): وهو ينهق.\n(٣) رواه الطبري في \"جامع البيان\" ٣/ ٣٩ - ٤٠ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٦ (٢٦٨٢).\n(٤) \"جامع البيان\" للطبري ٣/ ٤٠ \"النكت والعيون\" للماوردي ١/ ٣٣٣ \"زاد المسير\" ١/ ٣١٢.\n(٥) بعدها في (ح): به.\n(٦) ساقطة من (أ).\n(٧) ساقطة من (أ). وفي (ح): حمارًا قائمًا واقفًا. وفي (ز): حمارًا واقفًا.\n(٨) في (ز): سنة.\n(٩) في (أ): وانظر.\n(١٠) في (ح): الربقة.","vol":"7","page":177},{"text":"وتقدير الآية على هذا القول: وانظر إلى حمارك، وانظر إلى عظامك (١) كيف ننشرها، وهذا قول الضحاك، وقتادة، والربيع، وابن زيد (٢).\nقوله (٣): ﴿وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ﴾ قال الفراء: إنما أدخل الواو في قوله: ﴿وَلِنَجْعَلَكَ﴾ (٤) دلالة على أنها شري لفعلٍ (٥) بعدها، معناه: ولنجعلك آية للناس فَعَلْنا ذلك (٦). وإن شئت جعلت الواو مقحمة زائدة (٧)، كقول (٨) الشاعر:\nفإذا وذلِكَ لا مَهَاهَ لذِكْرِهِ ... والدَّهرُ يُعْقِبُ صَالِحًا بِفَسَادِ (٩)\n_________\n(١) في (ت): طعامك.\n(٢) رواه عنهم الطبري في \"جامع البيان\" ٣/ ٤١.\n(٣) في (ز): فأما تفسير قوله تعالى. وفي (أ): وقوله.\n(٤) في (ز) زيادة: آية.\n(٥) في (ح): بفعل.\n(٦) \"معاني القرآن\" ١/ ١٧٣\n(٧) انظر: \"إملاء ما من به الرحمن\" للعكبري ١/ ١١٠، \"البحر المحيط\" لأبي حيان ٢/ ٣٠٥.\n(٨) في (أ): كما قال.\n(٩) الشاعر هو الأسود بن يعفر النهشلي، والبيت في \"ديوانه\" (ص ٣١)،\n\"المفضليات\" للمفضل الضبي (ص ٢٢٠)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٧.\nوالمهاهُ: الطراوة والحسن.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٢١٢ (مهى).","vol":"7","page":178},{"text":"أراد فإذا ذلك (١).\nومعنى الآية: فعلنا ذلك (٢) بك؛ لنجعلك آية للناس؛ أي (٣) عبرةً، ودلالةً على البعث بعد الموت، قاله أكثر المفسرين.\nوقال الضحاك وغيره: هي أنه عاد إلى قريته شابًّا، وإذا أولاده، وأولاد أولاده شيوخًا، وعجائز (٤)، وهو أسود الرأس واللحية (٥).\n[٥٩٦] أخبرنا (٦) ابن فنجويه (٧)، قال: نا مخلد (٨) بن جعفر (٩)،\n_________\n(١) في (ت): ذاك.\n(٢) في (ح): هذا.\n(٣) في (ت): أو.\n(٤) في (ت): وعجائزًا. وفي (ح): عجائز.\n(٥) قول الضحاك ذكره المصنف في \"عرائس المجالس\" (ص ٣٤٥) والواحدي في \"البسيط\" ١/ ١٥٧ أوالبغوي في \"معالم التنزيل\" ١/ ٣٢٠.\nوقد روى سفيان الثوري في \"تفسيره\" (ص ٧٢) (١٢٨) عن المنهال بن عمرو.\nوروى الطبري في \"جامع البيان\" ٣/ ٤٢ عن الأعمش، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٥ (٢٦٧٣) عن عكرمة نحوه.\n(٦) في (أ): حدثنا.\n(٧) في (ح): أبو عبد الله الحسين بن محمد.\nوهو: الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية\nللمناكير.\n(٨) في (ت): محمد.\n(٩) مخلد بن جعفر بن مخلد بن سهل الدقاق أبو علي الفارسي.\nقال أبو نعيم: لما سمعنا منه كان أمره مستقيمًا، ثم لما خرجنا من بغداد بلغنا أنه خلط. وقال ابن أبي الفوارس: كان له أصول كثيرة جياد بخطه، وحدث بـ\"المبتدأ\" عن ابن علوية من كتاب ليس له سماع. وقال ابن الفرات: كان في =","vol":"7","page":179},{"text":"قال: نا الحسن بن علوية (١)، قال: نا إسماعيل بن عيسى (٢)، قال: نا إسحاق بن بشر (٣)، قال: نا سعيد بن بشير (٤)، عن قتادة (٥)، عن كعب (٦)، وسعيد ابن أبي (٧) عروبة (٨)، عن قتادة (٩) عن الحسن (١٠)، ومقاتل (١١) وجويبر (١٢)، عن الضحاك (١٣)، عن ابن عباس (١٤)،\n_________\n= ابتداء ما حدث ثقة على حال جميلة ... ثم إن ابنه حمله في آخر عمره على ادعاء أشياء كثيرة ... فحدث بها، فانتهك، وافتضح. توفي سنة (٣٧٠ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١٣/ ١٧٦، \"الأنساب\" للسمعاني ١/ ٢٦٥، \"تاريخ الإسلام\" للذهبي ٢٦/ ٤٢٩، \"لسان الميزان\" لابن حجر ٦/ ٧.\n(١) الحسن بن علي القطان المعروف بالحسن بن علوية، ثقة.\n(٢) إسماعيل بن عيسى العطار، ضعفه الأزدي، وصححه غيره.\n(٣) أبو حذيفة البخاري، كذاب.\n(٤) كذا في جميع النسخ. وفي الأصل: بشر.\nوهو: سعيد بن بشير الأزدي مولاهم أبو عبد الرحمن أو أبو سلمة الشامي ضعيف، يروي عن قتادة المنكرات.\n(٥) قتادة بن دعامة، ثقة، ثبت.\n(٦) كعب بن ماتع الحميري أبو إسحاق اليماني، ثقة مخضرم.\n(٧) ساقطة من (ز).\n(٨) سعيد بن أبي عروبة، ثقة اختلط بأخرة، وهو أثبت الناس في قتادة.\n(٩) كذا في (ح) وهو الصحيح، فسعيد معروف بالرواية عن قتادة. وفي الأصل و(ت)، (ز)، (أ): وقتادة.\n(١٠) الحسن البصري، ثقة فقيه، كان يرسل كثيرًا ويدلس.\n(١١) مقاتل بن سليمان، كذبوه.\n(١٢) جويبر بن سعيد، ضعيف جدًّا.\n(١٣) الضحاك بن مزاحم، صدوق كثير الإرسال، لم يسمع من ابن عباس.\n(١٤) الصحابي المشهور.","vol":"7","page":180},{"text":"وعبد الله بن إسماعيل السدي (١)، عن أبيه (٢)، عن مجاهد (٣)، عن ابن عبالس قالوا: لما أحيا الله -﷿- عزيرًا بعدما أماته مئة سنة، ركب حماره حتى أتى محلته، فأنكره الناس، وأنكر الناس، وطلب منازله (٤)، فانطلق على وهم منه حتى أتى منزله، فإذا هو بعجوز عمياء مقعدة؛ قد أتى عليها عشرون ومئة (٥) سنة كانت أَمة لهم، فخرج (٦) عنهم عزير، وهي بنت عشرين سنة (٧) كانت (٨) عرفته، وعقلته، فلما أصابها الكبر أصابها (٩) الزَّمَانة (١٠).\n_________\n(١) عبد الله بن إسماعيل بن عبد الرحمن السدي الكوفي.\nذكره البخاري، وابن أبي حاتم، وابن حبان في \"الثقات\"، وقالوا: روى عنه سعيد بن زيد أخو حماد بن زيد، ولم يذكروا غيره.\n\"التاريخ الكبير\" للبخاري ٥/ ٤٤، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥، \"الثقات\" لابن حبان ٧/ ١٦.\n(٢) إسماعيل بن عبد الرحمن السدي، صدوق يهم، ورمي بالتشيع.\n(٣) مجاهد بن جبر، ثقة، إمام في التفسير.\n(٤) كذا في (ز). وفي الأصل: فأنكره الناس فأنكر الناس وطلب منازله. وفي (ت): فأنكره الناس وأنكر منازله. وفي (ح): فأنكر الناس والناس أنكروه وأنكر منازله. وفي (أ): فأنكره الناس وأنكر الناس وأنكر منازله.\n(٥) في (ح): مئة وعشرون.\n(٦) في (ز): قد خرج.\n(٧) ساقطة من (أ).\n(٨) في (١): وكانت.\n(٩) في (أ): أصابتها.\n(١٠) الزَّمانة: العاهة.\nانظر: \"لسان العرب\" لابن منظور (زمن) ٦/ ٨٧.","vol":"7","page":181},{"text":"فقال لها عزير: يا هذِه أهذا منزل عزير؟\nقالت: نعم هذا منزل عزير، وبكت، وقالت: ما رأينا أحدًا من سنة كذا وكذا (١) يذكر عزيرًا، وقد (٢) نسيه الناس.\nقال: فإني أنا عزير.\nقالت (٣): سبحان الله! (فإن عزيرًا قد فقدناه من مئة سنة فلم نسمع له بذكر) (٤).\nقال: فإني أنا عزير، كان الله -﷿- أماتني مئة سنة، ثم بعثني. قالت: فإن عزيرًا (٥) كان رجلًا (٦) مستجاب الدعوة؛ يدعو (٧) للمريض، وصاحب البلاء (٨) بالعافية والشفاء، فادع الله يرد عَلَيَّ بصري حتى أراك؛ فإن كنت عزيرًا عرفتك.\nقال (٩): فدعا ربه، ومسح بيده (١٠) على عينيها فصَحَّتا، وأخذ\n_________\n(١) في (ت)، (ز)، (أ): ما رأينا أحدًا من كذا وكذا سنة. وفي (ح): ما رأيت أحدًا\nمن كذا وكذا سنة.\n(٢) في (ح): قد.\n(٣) في (ح): فقالت.\n(٤) ما بين القوسين ساقط من (ت). وفي (أ). لم يسمع له بذكر.\n(٥) في (ت): عزير.\n(٦) ساقطة من (ت).\n(٧) في (ح): مستجاب الدعاء ويدعو.\n(٨) في (ح): البلايا.\n(٩) ساقطة من (أ).\n(١٠) في (ت)، (ح)، (ز): يده.","vol":"7","page":182},{"text":"بيدها، فقال لها (١): قومي بإذن الله، فأطلق الله -﷿- رجليها، فقامت صحيحة كأنها نُشِطت من عِقال، فنظرت (٢) فقالت: أشْهَدُ أنك عُزير.\nفانطلقت إلى محلة بني إسرائيل، وهم في أنديتهم ومجالسهم، وابن لعزير شيخ ابن مئة (٣) سنة وثماني (٤) عشرة سنة، وبنو (٥) بنيه شيوخ في المجالس (٦)، فنادت (٧): هذا عزير قد جاءكم. فكذبوها (٨)، وقالت (٩): أنا فلانة مولاتكم دعا لي ربه -﷿-، فرد على بصري، وأطلق عليَّ (١٠) رِجْلَيَّ، وزعم أن الله -﷿- كان أماته مئة سنة، ثم بعثه.\n_________\n(١) ساقطة من (ح).\n(٢) في (ت) زيادة: إليه.\n(٣) في (أ): وابن لعزير له مئة.\n(٤) في (ز): وثمانية.\n(٥) في (ت): وبني.\n(٦) هكذا في الأصل، وفي جميع النسخ: المجلس.\n(٧) في (ت): فقالت.\n(٨) ساقطة من (ت)، (أ).\n(٩) ساقطة من (أ).\n(١٠) ساقطة من (ت)، (ح)، (ز).","vol":"7","page":183},{"text":"قال: فنهض الناس، فأقبلوا إليه (١)، فقال ابنه: كانت (٢) لأبي شامة سوداء مثل الهلال بين كتفيه، فكشف عن كتفيه، فإذا هو عزير (٣).\nوقال السدي والكلبي: هو أن عزيرًا رجع إلى قريته، وقد أحْرَقَ بختنصر التوراة، ولم يكن من الله تعالى عهد بين الخلق، فبكى عزير على التوراة، فأتاه مَلَك بإناء فيه ماءٌ، فسقاه من ذلك الماء (٤)، فمثلت التوراة في صدره، فرجع إلى بني إسرائيل، وقد علمه الله تعالى التوراة، وجعله (٥) نبيًّا، فقال: أنا عزير. فلم يصدقوه (٦)، وقالوا (٧): حدثنا آباؤنا أنَّ عزيرًا مات بأرض بابل. فقال (٨): إني عزير،\n_________\n(١) في (ت): وأقبلوا عليه.\n(٢) في (ح): كان.\n(٣) [٥٩٦] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع؛ في إسناده إسحاق بن بشر كذاب.\nالتخريج:\nرواه المصنف في \"عرائس المجالس\" (ص ٣٤٥) بهذا الإسناد.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٥٨٧ - ٥٨٩ لإسحاق بن بشر -أي: في\nكتاب \"المبتدأ\"- وابن عساكر.\nوذكره عن ابن عباس: البغوي في \"معالم التنزيل\" ١/ ٣٢١ وابن الجوزي في \"زاد المسير\" ١/ ٣١١ والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢٨٩.\n(٤) ساقطة من (ح).\n(٥) في (ح): وبعثه.\n(٦) في (ت): يعرفوه.\n(٧) في (ز): قالوا.\n(٨) في (ز): قال.","vol":"7","page":184},{"text":"وبعثني (١) الله -﷿- إليكم؛ لأجدد لكم توراتكم (٢). قالوا: فأمْلِها علينا إن كنت صادقًا. فأملاها عليهم عن (٣) ظهر قلبه (٤)، فقال رجل منهم: حدثني أبي عن جدي أنه دفن التوراة يوم سُبينا في خابيةٍ في كرمٍ، فإن أريتموني كرم جدي أخرجتها لكم. فأَرَوْه، فأخرجها لهم، فعارضوه (٥) بما أملى عزير (٦) فما اختلفا في حرف. ولم يقرأ التوراة منذ أنزلت عن (٧) ظهر قلبه إلى هذا الوقت غير عزير. فقالوا: ما جعل الله التوراة (في قلب رجل) (٨) بعدما (٩) نُسخت (١٠) إلا أنه ابنه، فعندها (١١) قالوا: عزير ابن الله (١٢).\n_________\n(١) في (ت)، (ح)، (أ): بعثني.\n(٢) في (أ): التوراة.\n(٣) في جميع النسخ: من.\n(٤) ساقطة من (ت).\n(٥) في (ح): فعارضوها.\n(٦) في (أ): عليهم.\n(٧) في (ت)، (ز): على.\n(٨) ساقطة من (ت).\n(٩) في (ت): أن.\n(١٠) في (ح) زيادة: وذهبت.\n(١١) في (ح): فعنده.\n(١٢) في (أ) زيادة: فتعالى الله عن ذلك علوًّا كبيرًا.\nوقول السدي رواه الطبري في \"جامع البيان\" ١٤/ ٢٠٣ (١٦٦٢٢)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٨١ (١٠٠٤٥). وقول الكلبي ذكره البغوي في \"معالم التنزيل\" ١/ ٣٢١. =","vol":"7","page":185},{"text":"وسنذكر (١) القصة بالاستقصاء في سورة (٢) التوبة إن شاء الله تعالى (٣).\nقوله (٤): ﴿فَلَمَّا تَبَيَّنَ لَهُ﴾ عيانًا ﴿قَالَ أَعْلَمُ﴾. قرأ ابن عباس، وأبو (٥) رجاء، وحمزة، والكسائي: (قال اعْلم) موصولًا مجزومًا على معنى الأمر (٦)، أي: قال الله (٧): اعْلَم، يدل عليه قراءة عبد\n_________\n= وقد روى الطبري في \"جامع البيان\" ١٥/ ١١١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٨١ (١٠٠٤٤)، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٤١٣ لابن إسحاق، وأبي الشيخ، وابن مردويه. عن ابن عباس في حديث طويل، وفيه أن السبب الذي من أجله أدعى اليهود أن عزيرًا ابن الله هو أن الله ألقى في صدره التوراة.\n(١) في (ح)، (أ) زيادة: هذِه.\n(٢) ساقطة من (ح).\n(٣) آية: ٣.\n(٤) ساقطة من (ح)، (أ).\n(٥) ساقطة من (أ).\n(٦) قراءة ابن عباس رواها عنه سعيد بن منصور في \"السنن\" ٣/ ٩٦٦ (٤٣٥)، وعبد الرزاق في \"تفسير القرآن العظيم\" ١/ ١٠٧، والطبري في \"جامع البيان\" ٣/ ٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٧ (٢٦٨٥)، وابن المنذر كما في \"الدر المنثور\" ١/ ٥٩١، وعزاها له الفراء في \"معاني القرآن\" ١/ ١٧٣، وابن زنجلة في \"الحجة\" (ص ١٤٤).\nوانظر: \"السبعة\" لابن مجاهد (ص ١٨٩)، \"الحجة\" لابن زنجلة (ص ١٤٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣١.\n(٧) في (ح) زيادة: له.","vol":"7","page":186},{"text":"الله، والأعمش: (قيل أعْلم) (١). وقرأ الباقون: ﴿قَالَ أَعْلَمُ﴾ مقطوعًا مرفوعًا على الخبر عن عزير أنه قال لما رأى ذلك (٢) ﴿أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n[٥٩٧] أخبرني (٣) ابن فنجويه (٤)، قال: أنا (٥) ابن حبش (٦) المقرئ، قال: نا الحسين (٧) بن إسماعيل (٨)،\n_________\n(١) كذا في (ح)، (ز)، (أ) وهو الصحيح. وفي الأصل: قال اعلم. وفي (ت): إني لأعلم.\nعزاها لابن مسعود هارون الأعور، رواه عنه الطبري في \"جامع البيان\" ٣/ ٤٥، والأعمش رواه عنه ابن أبي داود في \"المصاحف\" (ص ٥٨)، وعزاها له أيضًا الفراء في \"معاني القرآن\" ١/ ١٧٤، والنحاس في \"معاني القرآن\" ١/ ٢٨٣ وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣) وأبو منصور الأزهري في \"علل القراءات\" ١/ ٩٣ وابن زنجلة في \"الحجة\" (ص ١٤٤).\nوعزاها للأعمش أبو حيان في \"البحر المحيط\" ٢/ ٣٠٨، والسمين الحلبي في \"الدر المصون\" ٢/ ٥٧٢.\n(٢) في (أ): أنه لما رأى ذلك قال.\n(٣) في (ح): وأخبرنا.\n(٤) في (ح) زيادة: ابن حجر.\nوهو: الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٥) في (أ): نا.\n(٦) كذا في جميع النسخ، وهو الصواب. وفي الأصل: حبيش.\nوهو: الحسين بن محمد بن حبش بن حمدان أبو علي الدينوري ثقة متقن.\n(٧) كذا في (ح). وفي الأصل و(ت)، (ز)، (أ): الحسن.\n(٨) الحسين بن إسماعيل بن محمد بن إسماعيل الضبي المحاملي أبو عبد الله البغدادي. =","vol":"7","page":187},{"text":"قال: نا الحسن بن علي (١)، قال: نا عبد المنعم بن إدريس (٢)، (عن أبيه) (٣) عن وهب (٤) قال: ليس في الجنة كلبٌ ولا حمارٌ إلا كلب أصحاب الكهف، وحمار أرميا الذي أماته الله (٥) مئة عام (٦).\n_________\n= قال الخطيب: وكان فاضلًا، صادقًا، دينًا، وأول سماعه الحديث وله عشر سنين، شهد عند القضاة، وله عشرون سنة، وولي قضاء الكوفة ستين سنة. قال ابن المظفر في مجلس المحاملي: ما عدمنا من ابن صاعد إلا عينيه. قال الذهبي: يريد أن المحاملي نظير ابن صاعد في الثقة، والعلو. ولد سنة خمس وثلاثين ومائتين، وتوفي في ربيع الآخر سنة (٣٣٠ هـ).\n\"تاريخ بغداد\" للخطيب ٨/ ١٩ \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٥٨ \"تذكرة الحفاظ\" للذهبي ٣/ ٨٢٤.\n(١) الحسن بن علي.\nلم يتبين لي من هو، وفي هذِه الطبقة جماعة يعرفون باسم الحسن بن علي.\n(٢) عبد المنعم بن إدريس بن سنان بن كليب أبو عبد الله اليماني. كذاب.\n(٣) ساقطة من (أ).\nوهو: إدريس بن سنان أبو إلياس الصنعاني. ضعيف.\n(٤) في (ت) زيادة: بن منبه.\nوهو: وهب بن منبه، ثقة.\n(٥) في (ح) زيادة: ﷾.\n(٦) في (ت) زيادة: ثم بعثه.\n[٥٩٧] الحكم على الإسناد:\nالأثر بهذا الإسناد موضوع؛ فيه عبد المنعم بن إدريس كذاب.\nوقد رواه المصنف في \"عرائس المجالس\" (ص ٣٤٤).","vol":"7","page":188},{"text":"<span data-type=\"title\" id=toc-632>٢٦٠ </span>- قوله -﷿- ﴿إِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾ الآية (١).\nإن قيل: ما السبب في مسألة إبراهيم رَبَّه -﷿- أن يُرِيَهُ كيف يحيي الموتى (٢)؟ وما وجه ذلك؟ وهل كان إبراهيم -﵇- شاكًّا في إحيائه (٣) حتى (٤) قال: ﴿وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ (٥)؟ فالجواب عنه من وجوه (٦):\nقال الحسن، وقتادة، وعطاء الخراساني، والضحاك، وابن جريج: كان سبب ذلك السؤال أن إبراهيم الخليل -﵇- مر على دابة ميتة. قال (٧) ابن جريج: كانت (٨) جيفة حمار بساحل البحر. قال عطاء: بحيرة طبرية (٩). قال (١٠): فرآها، وقد تَوَزَّعَتْهَا دواب البر والبحر (١١)، وكان إذا (١٢) مد البحر جاءت الحيتان، ودواب البحر،\n_________\n(١) ساقطة من (أ).\n(٢) في (ت) زيادة: الآية.\n(٣) في (ت): إحياء الموتى.\n(٤) في (ح): حين.\n(٥) ساقطة من (ح)، (أ).\n(٦) في (ز): وجه.\n(٧) في (ح): وقال.\n(٨) ساقطة من (ز).\n(٩) في (ح): الطبرية.\n(١٠) في (ح): قالوا.\n(١١) في (أ): وقد توزعتها الطير ودواب البحر والبر.\n(١٢) في (أ): فإذا. و(وكان) ليست فيها. وفي (ت)، (ح)، (ز): فكان.","vol":"7","page":189},{"text":"فأكلت (١) منها، فما وقع منها يصير في الماء، فإذا جزر البحر جاءت السباع، فأكلت (٢) منها، فما وقع منها يصير ترابًا، فإذا ذهبت (٣) السباع جاءت الطير، فأكلت (٤) منها (٥)، فما (٦) سقط عنها (٧) قطعته الريح في الهواء.\nفلما رأى ذلك إبراهيم تعجب منها، وقال: يا رب قد علمت لتجمعنَّها من بطون هذِه (٨) السباع، وحواصل الطيور، وأجواف دواب البحر، فأرني كيف تحييها؛ لأُعاين ذلك، فأزدادَ يقينًا (٩)،\n_________\n(١) في (ت): فأكلوا.\n(٢) في (أ): فأكلن.\n(٣) في (أ): ذهب.\n(٤) في (ح)، (ز)، (أ): فأكلن.\n(٥) في (أ) زيادة: وما وقع منها يصير ترابًا.\n(٦) في (أ): ما.\n(٧) ساقطة من (ز)، (أ). وفي (ت)، (ح): وقع منها.\n(٨) ساقطة من (ز).\n(٩) قول الحسن عزاه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦١٧ سندًا ومتنًا لعبد بن حميد. وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٩٤ للبيهقي في \"شعب الإيمان\". وقول قتادة رواه الطبري في \"جامع البيان\" ٣/ ٤٧، والواحدي في \"أسباب النزول\" (ص ٨٥) وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٩١ لعبد بن حميد.\nوقول عطاء الخراساني ذكره الواحدي في \"أسباب النزول\" (ص ٨٥) والبغوي في \"معالم التنزيل\" ١/ ٣٣٢ وابن الجوزي في \"زاد المسير\" ١/ ٣١٣ وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦١٦.\nوقول ابن جريج رواه الطبري في \"جامع البيان\" ٣/ ٤٧ - ٤٨، وذكره البغوي في \"معالم التنزيل\" ١/ ٣٢٢، وابن الجوزي في \"زاد المسير\" ١/ ٣١٣.","vol":"7","page":190},{"text":"فعاتبه الله -﷿- فقال (١): ﴿قَالَ أَوَلَمْ تُؤْمِنْ﴾ بإحياء الموتى ﴿قَالَ بَلَى﴾ يا رب علمت (٢)، وآمنت، وليس (٣) الخبر كالمعاينة والمشاهدة (٤).\nفذلك قوله -﷿-: ﴿وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ أي: ليسكن قلبي إلى (٥) المعاينة والمشاهدة، فعلى هذا القول أراد -﵇- أن يصير له علمُ اليقين عينَ (٦) اليقين، كما أن الإنسان يعلم الشيء ويَتَيَقنه، ولكن يحب أن يراه من غير شك له (٧) فيه، كما أن المؤمنين يحبون رؤية النبي -﵇-، ورؤية الجنة، ورؤية الله ﷾ مع الإيمان بذلك، وزوال الشك فيه (٨).\nوقال ابن زيد: مر إبراهيم -﵇- بحوت مَيّت نصفه في البر، ونصفه في البحر (٩)، فما كان في البحر فدواب البحر تأكله، وما\n_________\n(١) في (أ): قال.\n(٢) قبلها في (ح): قد.\n(٣) في (ح)، (ز)، (أ): ولكن ليس.\n(٤) ساقطة من (ح).\n(٥) في (أ): على.\n(٦) في (ت): وعين.\n(٧) ساقطة من (ت).\n(٨) في (ت) زيادة: كما أن المؤمنين يحبون رؤية الله -﷿- مع الإيمان، فذلك المعنى زوال الشك.\nانظر: \"جامع البيان\" للطبري ٣/ ٤٧ \"تأويلات أهل السنة\" للماتريدي ١/ ٦٠٩، \"المحرر الوجيز\" لابن عطية ١/ ٣٥٢، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٩٧ - ٢٩٩.\n(٩) في (أ): نصفه في البحر ونصفه في البر.","vol":"7","page":191},{"text":"كان (١) في البر فدواب البر تأكله. فقال له الخبيث إبليس (٢): يا إبراهيم متى يجمع الله هؤلاء من بطون هؤلاء؟ فقال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ بذهاب وسوسة إبليس منه، ويصير الشيطان (٣) خاسرًا (٤)، صاغرًا (٥).\nوقال بعضهم: إنَّ إبراهيم -﵇- لما احتج على نمروذ، وقال: ﴿رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ﴾. قال نمروذ: ﴿أَنَا أُحْيِي وَأُمِيتُ﴾، وقتل ذلك الرجل (٦)، وأطلق الآخر. قال له إبراهيم: فإن (٧) الله -﷿- يحيي بأن يقصد إلى جسد ميت فيحييه، ويجعل الروح فيه. فقال (٨) له (٩) نمروذ: أنت عاينت هذا؟ فلم يقدر أن يقول: نعم رأيته (١٠)، فانتقل (١١) إلى حجة أخرى، فقال: ﴿فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ\n_________\n(١) بعدها في (ح): منه.\n(٢) في (أ) زيادة: لعنه الله.\n(٣) في (ح): وسوسة الشيطان منه ويصير إبليس.\n(٤) في (ز)، (أ): خاسئًا.\n(٥) رواه الطبري في \"جامع البيان\" ٣/ ٤٨ وذكره الواحدي في \"أسباب النزول\" (ص ٨٦) وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦١٧.\n(٦) في (أ): فأخذ اثنين فقتل أحدهما.\n(٧) في (أ): إن.\n(٨) في (أ): قال.\n(٩) ساقطة من (ح).\n(١٠) ساقطة من (ح).\n(١١) في (أ): يقول: أنا شاهدته فعدل.","vol":"7","page":192},{"text":"الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ﴾ الآية (١)، ثم سأل ربه، فقال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ حتى إذا قال لي قائل، وقد احتججت (٢) عليه بإحياء الموتى: أنت عاينت (٣)؟ فأقول: نعم قد عاينته، ولا أحتاج إلى الانتقال (٤) إلى حجة أخرى، وليعلم نمروذ أن الإحياء كما فعلتَ لا كما فَعَلَ (٥)، وهذا معنى قول محمد بن إسحاق بن يسار (٦).\nوروي في الخبر أن نمروذ قال لإبراهيم: أنت تزعم أن ربك يحيي الموتى، وتدعوني (٧) إلى عبادته، فقل لربك يحيي الموتى إن كان قادرًا وإلا قتلتك. فقال (٨) إبراهيم -﵇-: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾. قال: ﴿أَوَلَمْ تُؤْمِنْ﴾ (بأني أحيي الموتى) (٩)؟ ! ﴿قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ بقوة حجتي (١٠)، ونجاتي من\n_________\n(١) ساقطة من (ز). وفي (ت) زيادة: ثم سأل ربه -﷿- كيف يحيى الموتى الآية.\n(٢) في (ح): احتجت.\n(٣) في (ت) زيادة: ذلك.\n(٤) في (ح): الانصراف. وفي (ز): انتقال.\n(٥) في (ح)، (ز) زيادة: هو.\n(٦) رواه عنه الطبري في \"جامع البيان\" ٣/ ٤٨ وذكره الواحدي في \"أسباب النزول\" (ص ٨٦) وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦١٦، ٦١٩، وصرح أنه في كتاب \"المبتدأ\" له.\n(٧) في (ت): وتدعو.\n(٨) في (ز): قال.\n(٩) ما بين القوسين ساقط من (ز).\n(١٠) قبلها في (ت): الحجة.","vol":"7","page":193},{"text":"القتل، فإنَّ عدو الله توعدني بالقتل إن لم تحي لي ميتًا (١).\nوقال ابن عباس، وسعيد (بن جبير) (٢)، والسدي: لما اتخذ الله تعالى إبراهيم خليلًا سأل مَلَك الموت ربه أن يأذن له، فيبشر إبراهيم -﵇- في ذلك (٣)، فأذن له، فأتى إبراهيم ولم يكن في الدار. فدخل داره، وكان إبراهيم أغير (٤) الناس، إذا خرج أغلق بابه، فلما دخل (٥) وجد في داره رجلًا، فثار إليه ليأخذه، وقال له: من أذن لك أن تدخل داري؟ قال (٦) ملك الموت: أذن لي ربُّ هذِه الدار. قال إبراهيم: صدقت، وعرف أنه (٧) مَلَك الموت، فقال له (٨): من أنت؟ قال (٩) ملك الموت: جئت أبشرك (١٠) بأن الله -﷿- أتخذك (١١) خليلًا. فحمد الله -﷿-، وقال (١٢): ما علامة ذلك؟ قال: أن يجيب\n_________\n(١) \"مفاتيح الغيب\" للرازي ٧/ ٣٤ \"أنوار الحقائق الربانية\" لأبي الثناء الأصبهاني ٤/ ٢١١٠.\n(٢) ساقطة من (ح).\n(٣) في (ح)، (أ): بذلك.\n(٤) قبلها في (ت): من.\n(٥) في (ح): جاء.\n(٦) في (أ): فقال.\n(٧) في (أ): أن ذلك.\n(٨) هكذا في الأصل وهي ساقطة من جميع النسخ.\n(٩) في (ت): فقال.\n(١٠) في (أ): لأبشرك.\n(١١) قبلها في (ح): قد.\n(١٢) بعدها في (ح): له.","vol":"7","page":194},{"text":"الله (١) دعاءك، ويحيي الموتى بسؤالك. ثم انطلق ملك الموت. فقال (٢) إبراهيم -﵇-: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ بعلمي (٣) أنك تجيبني إذا دعوتك، وتعطيني إذا سألتك، واتخذتني خليلًا (٤).\n_________\n(١) في (ت): -﷿-.\n(٢) في (ز): قال.\n(٣) في (أ): لعلمي.\n(٤) قول ابن عباس رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٩ (٢٦٩٦) والبيهقي في \"الأسماء والصفات\" ١/ ٢٧٥، من طريق علي بن أبي طلحة عنه مختصرًا.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٩ (٢٦٩٥) وأبو الشيخ في\n\"العظمة\" ٢/ ٦١٨ (٢٣٩)، من طريق الضحاك عنه مطولًا وفيه: ﴿وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ يقول: لأرى آياتك، وأعلم أنك قد أجبتني.\nوقول سعيد بن جبير رواه سعيد بن منصور في \"السنن\" ٣/ ٩٧٢ (٤٤٢)، والطبري في \"جامع البيان\" ٣/ ٤٩ - ٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥١٠ (٢٦٩٩)، ٢/ ٥٠٨ (٢٦٩٢)، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٧٧، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٩٢ لابن المنذر.\nوقول السدي -والسياق له- رواه الطبري في \"جامع البيان\" ٣/ ٤٨ - ٤٩ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٠٧ (٢٦٨٩).\nقال النووي في \"شرح صحيح مسلم\" ٢/ ١٨٤: وأما سؤال إبراهيم - ﷺ -، فذكر العلماء في سببه أوجهًا، أظهرها أنه أراد الطمأنينة بعلم كيفية الإحياء مشاهدة بعد العلم بها استدلالًا، فإن علم الاستدلال قد تتطرق إليه الشكوك في الجملة بخلاف علم المعاينة فإنه ضروري.","vol":"7","page":195},{"text":"[٥٩٨] وأخبرنا (١) عبد الله بن حامد (٢)، قال: أنا (٣) أحمد بن محمد (بن الحسن بن) (٤) الشرقي (٥)، قال: نا محمد بن يحيى (٦)، قال: نا إسماعيل بن أبان الوراق (٧)، قال: نا أبو أويس (٨)، قال:\n_________\n(١) في (ت)، (ح): أخبرنا.\n(٢) في (ح) زيادة: الأصبهاني.\nوهو: عبد الله بن حامد الأصبهاني: فقيه، لم يذكر بجرح أو تعديل.\n(٣) في (ز): نا. وفي (أ): أنبأنا.\n(٤) ساقطة من (ح).\n(٥) أحمد بن محمد بن الحسن أبو حامد بن الشرقي، ثقة مأمون.\n(٦) محمد بن يحيى الذهلي، ثقة، حافظ.\n(٧) إسماعيل بن أبان الأزدي الوراق أبو إسحاق أو أبو إبراهيم الكوفي.\nثقة، تكلم فيه للتشيع. قال ابن عدي في \"الكامل\" ١/ ٣١٥: وقول السعدي فيه: أنه كان مائلًا عن الحق، يعني: ما عليه الكوفيون من تشيع، وأما في الصدق فهو صدوق في الرواية ... وكان -أي: الجوزجاني السعدي- شديد الميل إلى مذهب أهل دمشق في التحامل على علي. توفي سنة (٢١٦ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٦٠، \"تهذيب التهذيب\" لابن حجر\n١/ ١٣٧ \"تقريب التهذيب\" لابن حجر (٤١٠).\n(٨) في (أ): بن أبان أبو إدريس.\nوهو: عبد الله بن عبد الله بن أويس بن مالك بن أبي عامر الأصبحي أبو أويس المدني.\nقال الإمام أحمد: ليس به بأس، أو قال: ثقة. وقال أبو داود: صالح الحديث. وقال أبو زرعة: صالح، صدوق، كأنه لين. وقال عمرو بن علي: فيه ضعف، وهو عندهم من أهل الصدق. وقال أبو حاتم: يكتب حديثه، ولا يحتج به، وليس بالقوي. وقال النسائي: ليس بالقوي. وقال ابن حجر: صدوق يهم. توفي سنة (١٦٧ هـ).","vol":"7","page":196},{"text":"أخبرني (١) محمد بن مسلم (٢) أن سعيد بن المسيب (٣) وأبا عُبيد (٤) أخبراه عن أبي هريرة (٥) عن رسول الله - ﷺ - \"قال: يرحم (٦) الله إبراهيم نحن أحق بالشك منه قال: ﴿رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ ثم قرأ الآية (٧) حتى أنجزها (٨).\n_________\n= \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣١٧، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٩٢، \"تاريخ بغداد\" للخطيب ١٠/ ٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٦٦، \"تقريب التهذيب\" لابن حجر (٣٤١٢).\n(١) في (ح): أنبأني. وفي (أ): ثنا.\n(٢) محمد بن مسلم بن شهاب الزهري، متفق على جلالته وإتقانه.\n(٣) سعيد بن المسيب، أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٤) كذا في (ت) وهو الصحيح. وفي الأصل (ح)، (ز)، (أ): عبيدة.\nوهو: سعد بن عبيد الزهري مولى عبد الرحمن بن أزهر أبو عُبيد المدني.\nثقة، وقيل: له إدراك. قال الزهري: كان من القراء القدماء، وأهل الفقه. توفي سنة (٩٨ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد ٥/ ٨٦، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٩٠، \"تهذيب التهذيب\" لابن حجر ١/ ٦٩٥ \"تقريب التهذيب\" لابن حجر (٢٢٤٨).\n(٥) صحابي مشهور.\n(٦) في (ت): رحم.\n(٧) قبلها في (ح): هذِه.\n(٨) [٥٩٨] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه إسماعيل بن أبان الوراق متكلم فيه؛ لتشيعه، وعبد الله بن عبد الله بن أويس صدوق يهم. والحديث قد روي من طرق صحيحة عن الزهري. =","vol":"7","page":197},{"text":"[٥٩٩] (سمعت عبد الله بن حامد (١) يقول: سمعت الشرقي (٢» (٣)\n_________\n= التخريج:\nرواه مسلم في كتاب الإيمان، باب زيادة طمأنينة القلب بتظاهر الأدلة (١٥١/ ٢٣٨). من طريق يعقوب بن إبراهيم قال: حدثنا أبو أويس به. ولم يسق لفظه.\nورواه مسلم في كتاب الإيمان، باب زيادة طمأنينة القلب بتظاهر الأدلة (١٥١/ ٢٣٨) وفي كتاب الفضائل، باب من فضائل إبراهيم الخليل -﵇- (١٥١/ ٢٣٧) والنسائي في \"تفسيره\" ١/ ٢٧٧ (٧٠) كلاهما من طريق مالك بن أنس عن الزهري به بنحوه.\nورواه البخاري في كتاب الأنبياء، باب قول الله -﷿-: ﴿وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ (٥١)﴾ (٣٣٧٢) وفي كتاب التفسير سورة البقرة، باب قول الله تعالى ﴿وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتَى﴾ (٤٥٧٣) وفي سورة يوسف، باب قوله: ﴿فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَى رَبِّكَ﴾ (٤٦٩٤)، ومسلم في الموضعين السابقين، وابن ماجه في كتاب الفتن، باب الصبر على البلاء (٤٠٢٦)، والإمام أحمد في \"المسند\" ٢/ ٣٢٦ (٨٣٢٨)، كلهم من طريق يونس بن يزيد، عن ابن شهاب، عن أبي سلمة بن عبد الرحمن وسعيد بن المسيب، عن أبي هريرة به بنحوه مرفوعًا وعند بعضهم زيادة.\nقال ابن حجر في \"فتح الباري\" ٦/ ٤١١: وكأن البخاري جنح إلى تصحيح الطريقين، فأخرجهما معًا، وهو نظر صحيح؛ لأن الزهري صاحب حديث، وهو معروف بالرواية عن هؤلاء، فلعله سمعه منهم جميعًا.\nقلت: يعني ابن حجر: طريق مالك وأبي أويس وطريق يونس بن يزيد. والبخاري قد أخرج رواية مالك ولكنها مختصرة ليس فيها ما ذكر في ما قيل في حق إبراهيم -﵇-.\n(١) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٢) هو: أحمد بن محمد بن الحسن أبو حامد ابن الشرقي، ثقة مأمون.\n(٣) ما بين القوسين ساقط من (ت).","vol":"7","page":198},{"text":"يقول: سمعت محمد بن إسحاق بن خزيمة (١) يقول: سمعت أبا إبراهيم المزني (٢) يقول: معنى قوله ﵇: \"نحن أحق بالشك من إبراهيم\" إنما شك إبراهيم -﵇- أيجيه الله -﷿- (إلى ما سأل) (٣) أم لا (٤)؟\n[*] سمعت (٥) أبا عبد الرحمن السلمي (٦) يقول: سمعت أبا\n_________\n(١) محمد بن إسحاق بن خزيمة إمام الأئمة، ثبت.\n(٢) إسماعيل بن يحيى المزني، صدوق.\n(٣) في (ح): إذا سأل.\n(٤) [٥٩٩] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nروى الأثر البيهقي في \"الأسماء والصفات\" ٢/ ٢٧٥ عن أبي عبد الله الحاكم قال: سمعت أبا عبد الله محمد بن يعقوب ابن حجر يقول: سمعت محمد بن إسحاق به بنحوه.\nوذكره عن المزني البغوي في \"معالم التنزيل\" ١/ ٣٢٣، وفي \"شرح السنة\" ١/ ١١٥، والنووي في \"شرح صحيح مسلم\" ٢/ ١٨٣.\nقال الخطابي في \"أعلام الحديث\" ٣/ ١٥٤٥ - ١٥٤٦: مذهب هذا الحديث التواضع، والهضم من النفس، وليس في قوله: نحن أحق بالشك من إبراهيم. اعتراف بالشك على نفسه، ولا على إبراهيم -﵇-؛ لكن فيه نفي الشك عن كل واحد منهما؟ يقول: إذا لم أشك أنا، ولم أرْتَبْ في قدرة الله تعالى على إحياء الموتى، فإبراهيم أولى بأن لا يشك فيه، وأن لا يرتاب.\n(٥) في (أ): وسمعت.\n(٦) محمد بن الحسين بن محمد بن موسى السلمي تكلموا فيه وليس بعمدة.","vol":"7","page":199},{"text":"القاسم النصرآباذي (١) وسئل عن هذِه الآية؟ فقال (٢): حنّ الخليل إلى صُنْعِ خليله، ولم يتهمه (٣).\nفذلك قوله -﷿-: ﴿قَالَ أَوَلَمْ تُؤْمِنْ﴾ بمعنى (٤) أنت مؤمن؛ شَهِدَ (٥) له بالإيمان، وهذا (٦) كقول جرير:\nأَلَسْتُم خير من رَكِبَ المَطَايا ... وأنْدى العالمين بطون رَاحِ (٧)\n_________\n(١) إبراهيم بن محمد بن أحمد بن محمويه أبو القاسم النصرَآباذي النيسابوري.\nالواعظ، شيخ الصوفية. قال الحاكم: لسان أهل الحقائق في عصره، وصاحب الأصول الصحيحة، وكان مع تقدمه في التصوف من الجماعين للروايات، ومن الرحالين في طلب الحديث. وقال السلمي والخطيب: ثقة. أقام بمكة مجاورًا، وبها مات سنة (٣٦٧ هـ).\n\"طبقات الصوفية\" للسلمي (ص ٤٨٤) \"تاريخ بغداد\" للخطيب ٦/ ١٦٩ \"الأنساب\" للسمعاني ٥/ ٤٩٢ \"سير أعلام النبلاء\" للذهبي ٦/ ٢٦٣.\n(٢) في (ح)، (ز): قال.\n(٣) [*] الحكم على الإسناد:\nشيخ المصنف متكلم فيه.\nانظر: \"حقائق التفسير\" للسلمي (٢٢ أ).\n(٤) في (ت)، (ح)، (ز): يعني. وفي (أ): قال: يعني.\n(٥) في (أ) زيادة: الله تعالى.\n(٦) في (ز): وهكذا.\n(٧) جرير هو: ابن عطية بن الخطفي لقب له واسمه حذيفة اليربوعي التميمي، أبو حرزة البصري.\nالبيت في \"ديوانه\" (ص ٧٧) وفي \"مجاز القرآن\" لأبي عبيدة ١/ ١٣٦، و\"معاني القرآن\" للأخفش ١/ ٣٨، و\"الشعر والشعراء\" لابن قتيبة (ص ٣٠٧).","vol":"7","page":200},{"text":"يعني: أنتم كذلك. ﴿قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي﴾ (١) بزيادة اليقين، والحجة، وحقيقة الخلة (٢)، وإجابة الدعوة.\n﴿قَالَ﴾ الله -﷿- لإبراهيم -﵇-: ﴿فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ﴾ مختلفة أجناسها، وطباعها؛ ليكون أبلغ في القدرة، وخص الطير (٣) من بين سائر الحيوانات (٤) لخاصية (٥) الطيران.\nواختلفوا في ذلك (٦) الطير (ما هي) (٧)؟ فقال (٨) ابن عباس: أخذ طاووسًا، ونسرًا، وغرابًا، وديكًا (٩). وقال مجاهد، (وعطاء، وابن\n_________\n(١) في (ح)، (ز)، (أ) زيادة: ليسكن قلبي.\n(٢) في (ت): والحجة والخلة.\n(٣) في (ح): الطائر.\n(٤) في (ح)، (أ): الحيوان.\n(٥) في (ح): لخاصيته.\n(٦) في (ز): تلك.\n(٧) ساقطة من (أ).\n(٨) في (ت): قال. وجملة ... (اختلفوا) ساقطة منها.\n(٩) ذكره الواحدي في \"البسيط\" ١/ ١٥٧ ب، وفي \"الوسيط\" ١/ ٣٧٥، والكرماني في \"غرائب التفسير\" ١/ ٢٢٩ وابن الجوزي في \"زاد المسير\" ١/ ٣١٤.\nوقد روى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥١٠ (٢٧٠٤) وأبو الشيخ في \"العظمة\" ٢/ ٦١٨ (٢٣٩) من طريق الضحاك عنه قال: وز، وطاوس، وديك، ورأل، وهو فرخ النعام.\nوروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥١١ (٢٧٠٥) والنحاس في \"معاني القرآن\" ١/ ٢٨٥ من طريق حنش الصنعاني عنه أنه قال: الغرنوق، أو الكركي، والطاووس، والديك، والحمامة. وروي عنه أيضًا أقوال أخرى.\nانظر \"زاد المسير\" لابن الجوزي ١/ ٣١٤.","vol":"7","page":201},{"text":"يسار) (١)، وابن جريج، وابن زيد: كانت غرابًا، وديكًا، وطاوسًا، وحمامة (٢).\n[٦٠٠] وأخبرنا عبد الله بن حامد (٣)، قال: أنا (٤) أحمد بن محمد ابن يوسف (٥)، قال: نا عبيد (٦) الله بن يحيى (٧)، قال: نا يعقوب بن (٨) سفيان (٩)، قال: نا (١٠) زيد بن بشر الحضرمي (١١)،\n_________\n(١) في (ت): وعطاء بن يسار.\n(٢) قول مجاهد رواه الطبري في \"جامع البيان\" ٣/ ٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥١٠ (٢٧٠٣)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٩٣ لعبد بن حميد، وابن المنذر.\nوقول عطاء ذكره البغوي في \"معالم التنزيل\" ٢/ ٣٢٣، وابن الجوزي في \"زاد المسير\" ١/ ٣١٤ وأبو حيان في \"البحر المحيط\" ٢/ ٣١٥.\nوقول ابن يسار -وهو: محمد بن إسحاق بن يسار- رواه الطبري في \"جامع البيان\" ٣/ ٥١، وذكره الواحدي في \"البسيط\" ١/ ١٥٧ ب، وابن عطية في \"المحرر الوجيز\" ١/ ٣٥٣.\nوقول ابن جريج وابن زيد رواه عنهما الطبري في \"جامع البيان\" ٣/ ٥١.\n(٣) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٤) في (أ): ثنا.\n(٥) أحمد بن محمد بن يوسف، مختلف في عدالته.\n(٦) كذا في (ت)، (ز) وهو الصواب، وفي الأصل، (ح)، (أ): عبد.\n(٧) أبو محمد البغدادي، صدوق.\n(٨) ساقطة من (أ).\n(٩) الفارسي أبو يوسف الفسوي، ثقة، حافظ.\n(١٠) في (ت)، (ح)، (ز): حدثني.\n(١١) في (أ): بن الحضرمي.\nوهو: زيد بن بشر الحضرمي أبو بشر المصري. =","vol":"7","page":202},{"text":"ومحمد بن أبي زكير (١) وأحمد بن صالح (٢)، قالوا (٣): أخبرنا (٤) ابن\n_________\n= قال أبو زرعة: ثقة، صالح، عاقل، خرج إلى المغرب، فمات هناك. وذكره ابن حبان في \"الثقات\" ٨/ ٢٥١، وقال: يغرب. توفي (٢٤٢ هـ)، وقيل: (٢٤٣ هـ). وانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٥٧، \"لسان الميزان\" لابن حجر ٢/ ٥٠٢.\n(١) كذا في (ز) وعدلت فيها إلى: زكريا. وفي (ح): بكر. وفي (أ): دكين.\nوهو: محمد بن أبي زكير يحيى بن إسماعيل مولى آل خالد بن يزيد الصدفي أبو عبد الله المصري.\nكان فقيهًا من أصحاب ابن وهب، حدث عنه المصريون. توفي سنة (٢٣٢ هـ)، قيل: هو أبو مزاحم المحتسب، قال ذلك كله أبو عمر الكندي.\nانظر: \"المؤتلف والمختلف\" للدارقطني ٢/ ١١٠٥ \"الإكمال\" لابن ماكولا ٤/ ٩١ مقدمة كتاب \"المعرفة والتاريخ\" للفسوي ١/ ١٠٢.\n(٢) أحمد بن صالح المعروف بابن الطبري أبو جعفر المصري.\nثقة، حافظ، تكلم فيه النسائي بسبب أوهام له قليلة، ونقل عن ابن معين تكذيبه، وجزم ابن حبان بأنه إنما تكلم في أحمد بن صالح الشمومي، فظن النسائي أنه عنى ابن الطبري. وقال الخليلي: وتكلم فيه أبو عبد الرحمن النسائي، واتفق الحفاظ على أن كلامه فيه تحامل، ولا يقدح كلام أمثاله فيه. وقال الخطيب: احتج سائر الأئمة بحديث أحمد بن صالح ... ويقال كان آفة أحمد بن صالح الكبر، وشراسة الخلق، ونال النسائي منه جفاء في مجلسه، فذلك السبب الذي أفسد الحال بينهما. وقال الذهبي: آذى النسائي نفسه بكلامه فيه .. ولد سنة (١٧٠ هـ). وتوفي في ذي القعدة سنة (٢٤٨ هـ).\n\"الضعفاء والمتروكين\" للنسائي (ص ١٥٧) \"الثقات\" لابن حبان ٨/ ٢٥ \"الإرشاد\" للخليلي ١/ ٤٢٤ \"تاريخ بغداد\" للخطيب ٤/ ١٩٥ \"ميزان الاعتدال\" للذهبي ١/ ١٠٣ \"تهذيب التهذيب\" لابن حجر ١/ ٢٧، \"تقريب التهذيب\" لابن حجر (٤٨).\n(٣) كذا في جميع النسخ. وفي الأصل: قال.\n(٤) في (ح)، (ز)، (أ): ثنا.","vol":"7","page":203},{"text":"وهب (١)، قال: أخبرني (٢) سعيد بن أيوب (٣)، عن سعيد بن الحارث العتقي (٤)، عن أبي هبيرة السبائي (٥): أنها الطاوس، والديك والغرنوق (٦)، والحمامة (٧).\n_________\n(١) عبد الله بن وهب، ثقة حافظ عابد.\n(٢) في (ح): أنبأني.\n(٣) سعيد بن أيوب.\nهو سعيد بن أبي أيوب واسمه مقلاص الخزاعي مولاهم أبو يحيى المصري. ثقة، ثبت. ولد سنة (١٠٠ هـ)، وتوفي سنة (١٦١ هـ)، وقيل غير ذلك.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٦٦، \"تهذيب الكمال\" للمزي ١٠/ ٣٤٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٧، \"تقريب التهذيب\" لابن حجر (٢٢٧٤).\n(٤) سعيد بن الحارث وقيل: الحارث بن سعيد -وهو: الأصح- العتقي المصري. قال ابن القطان: لا تعرف له حال. وروى عنه ابن لهيعة، ونافع بن يزيد. ذكره أبو سعيد بن يونس في \"تاريخ المصريين\". وقال الذهبي: مصري لا يعرف. وقال ابن حجر: مقبول. من السابعة.\n\"بيان الوهم والإيهام\" لابن القطان ٣/ ١٥٩، \"تهذيب الكمال\" للمزي ٥/ ٢٣٢، \"ميزان الاعتدال\" للذهبي ١/ ٤٣٤، \"تهذيب التهذيب\" لابن حجر ١/ ٣٣٠، \"تقريب التهذيب\" لابن حجر (١٠٢٣).\n(٥) كذا في (ح)، (ز) وفي مصادر ترجمته: السبئي. وفي الأصل: السيابي. وفي (ت): الشباني. وفي (أ): السيالي.\nوهو: عبد الله بن هبيرة بن أسعد السبَئي الحضرمي أبو هبيرة المصري.\nثقة. ولد سنة الجماعة سنة (٤١ هـ)، وتوفي سنة (١٢٦ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٩٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٤٨، \"تقريب التهذيب\" لابن حجر (٣٦٧٨).\n(٦) في هامش (ز): الغرنيق.\n(٧) [٦٠٠] الحكم على الإسناد: =","vol":"7","page":204},{"text":"قال (١) عطاء الخراساني: أوحى الله -﷿- إليه (٢) (أن يأخذ) (٣) أربعة من الطير: بطة خضراء، وغرابًا أسود، وحمامة بيضاء، وديكًا أحمر (٤).\nقوله (٥) ﴿فَصُرْهُنَّ إِلَيْكَ﴾ قرأ علي بن أبي طالب، وأبو الأسود الديلي (٦)، والعطاردي (٧)، وأبو عبد الرحمن السلمي، والحسن البصري، وعكرمة، والأعرج، وشيبة، ونافع، وابن كثير، وابن عامر، وعاصم، والكسائي، وأ بو عمر و، ويعقوب، وأيوب ﴿فَصُرْهُنَّ﴾ (٨) بضم الصاد (٩). واختاره أبو عبيد، وأبو حاتم.\n_________\n= شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه أحمد بن محمد بن يوسف مختلف في عدالته، وسعيد بن الحارث مقبول.\n(١) في (ح)، (أ): وقال.\n(٢) ساقطة من (أ).\n(٣) في جميع النسخ: خذ.\n(٤) ذكره البغوي في \"معالم التنزيل\" ١/ ٣٢٣ وابن الجوزي في \"زاد المسير\" ١/ ٣١٤ وأبو حيان في \"البحر المحيط\" ٣/ ٣١٠.\nقال أبو حيان في \"البحر المحيط\" لأبي حيان ٢/ ٣١٠: ويحتمل أن يكون أمر بأخذ أربعة؛ أي أربعة كانت من غير تعيين؛ إذ لا كبير علم في ذكر التعيين.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٥٥: وإن كان لا طائل تحت تعيينها؛ إذ لو كان في ذلك مهم؛ لنص عليه القرآن.\n(٥) ساقطة من (أ).\n(٦) أبو الأسود الدّيلي ويقال: الدُّؤَلي البصري.\n(٧) في (ت)، (ح): وأبو رجاء العطاردي.\n(٨) زيادة من (أ).\n(٩) انظر: \"معاني القرآن\" للفراء ١/ ١٧٤، \"جامع البيان\" للطبري ٣/ ٥٢، \"السبعة\" =","vol":"7","page":205},{"text":"معناه (١): أَمِلْهُن وَوَجِهْهُنَّ إليك، يقال: صُرْتُ الشيء أصُوره (٢)؛ إذا أمَلْته، قال امرؤ القيس:\nوأَفْرَعَ مَيَّالٍ يَكَادُ يَصُورُها ... وعجزٌ كدِعْصٍ أَثْقَلَتْهُ البَوَائصُ (٣) (٤)\nأي: يميلها. وقال الطرماح:\nعَفَائفُ (٥) إلاَّ ذاك أوْ أن (٦) يصورها ... هوى والهوى للعاشقين صَرُوعُ (٧)\nيعني: يميلها هوى. يقال (٨): رجل أصْوَر؛ إذا كان مائل العُنُق،\n_________\n= لابن مجاهد (ص ١٨٩)، \"المبسوط في القراءات العشر\" لابن الجزري (ص ١٣٤)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣١٣ وعزا قراءة الضم لعلي بن أبي طالب، والحسن، وأبي عبد الرحمن، وقراءة الكسر لعلقمة، وابن جبير، وطلحة، وقتادة.\n(١) في (ح): ومعناه.\n(٢) في (ت): أصبره.\n(٣) في هامش الأصل: الدعص قطعة من الرمل مستديرة. البوائص: جمع بوصاء، البص العجز.\n(٤) لم أجده في \"ديوانه\" ولا في غيره.\n(٥) كذا في هامش الأصل، وجميع النسخ. وفي الأصل: غطاريف.\n(٦) ساقطة من (أ).\n(٧) البيت في \"ديوانه\" (ص ٢٩٥) وفي \"جامع البيان\" للطبري ٣/ ٥٢، و\"الأضداد\" لقطرب (ص ١٣٢)، و\"الأضداد\" لابن الأنباري (ص ٣٨)، و\"الأضداد\" لأبي الطيب الحلبي ١/ ٤١٩.\n(٨) في (ح): ويقال.","vol":"7","page":206},{"text":"ويقال: إني إليكم لأَصْوَر؛ أي: مشتاقٌ مائل، وامرأةٌ صَوْرَاء، والجمع صُور، مثل: أسود، وسوداء، وسود (١). قال الشاعر:\nالله يعلم أنَّا في تَلَفُّتنا ... يوم الفِراقِ إلى جيراننا صُورُ (٢)\nوقال عطاء، وعطية، وابن زيد، والمؤرج: معناه: اجمعهن، واضممهن إليك (٣)، يقال: صَارَ يصور صَوْرًا (٤) إذا جمع، ومنه قيل لجماعة النخل: صور. قال الشاعر:\nوجاءت (٥) خُلْعة دهس صفايا (٦) ... يَصُور عُنُوقها أحْوى زَبيمُ (٧)\n_________\n(١) انظر: \"معاني القرآن\" للفراء ١/ ١٧٤، \"جامع البيان\" للطبري ٣/ ٥٢.\n(٢) لم أهتد إلى قائله، وذكره ابن السكيت في \"تهذيب الألفاظ\" ٢/ ٥٥٢، وقال: أنشدنا الفراء.\nوالبيت في \"جامع البيان\" للطبري ٣/ ٥٢، \"لسان العرب\" لابن منظور ٧/ ٤٣٩ (صور)، \"خزانة الأدب\" للبغدادي ١/ ١٢١، دون عزو لأحد.\n(٣) قول عطاء رواه الطبري في \"جامع البيان\" ٣/ ٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥١٢ (٢٧١٤) وقول ابن زيد رواه الطبري في \"جامع البيان\" ٣/ ٥٦.\nوقد روى الطبري في \"جامع البيان\" ٣/ ٥٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥١١ (٢٧٠٩) من طريق عطية العوفي عن ابن عباس قال: أوثقهن.\n(٤) ساقطة من (ت).\n(٥) في (أ): وجاء.\n(٦) كذا في هامش الأصل و(ح)، (ز)، (أ). وأما في الأصل: خلفة دمسًا صعابًا. وفي (ت): خلعة دمس صعابا. وكتب في هامش (ز): خلفة: خيار المال. وفي مصادر تخريج البيث: دهس.\n(٧) الشاعر هو المعلي بن جمال العبدي، وورد البيت منسوبًا إليه في \"مجاز القرآن\" =","vol":"7","page":207},{"text":"أي: يضم.\nوقال أبو عبيدة، وابن الأنباري: معناه فقطعهن (١)، والصَّوْر: القطع (٢). قال تَوْبَة بن الحُمَيِّر:\nفلما جَذَبْت الحبل أطَّتْ نُسوعهُ (٣) ... بأطراف عِيدانٍ شديدٍ أسُورها (٤)\nفأدنت لي (٥) الأسبابَ حتى بَلَغْتُهَا ... بِنَهْضِي وقد كاد (٦) ارْتِقَائي يصُورها\n_________\n= لأبي عبيدة ١/ ٨١، \"الأضداد\" للأصمعي (ص ٣٣)، \"الأضداد\" لابن السكيت (ص ١٨٧)، \"الأضداد\" لابن الأنباري (ص ٣٧)، \"الأضداد\" لأبي الطيب الحلبي ١/ ٤٢٢، \"سمط اللآلئ\" للميمني ٢/ ٦٨٥.\nوالخُلعة: الخيار من شائه. والدهس: التي لونها لون التراب. والصفايا: الغزيرات، يقال: نخلة صفية، إذا كانت موقرة بالحمل. أحوى، يعني، تيسًا: والزنيم الذي له زنمتان، وهما المعلقتان تحت حنكة تنوسان. من المصادر السابقة.\n(١) في (ح): قطعهن.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٨١، و\"الأضداد\" لابن الأنباري (ص ٣٦).\n(٢) في (ز) زيادة: يقال صُرْت الشيء إذا قَطَّعْتَهُ وفَصَّلْتَهُ.\n(٣) في (ت): سيوره. و(أطت) ليست فيها.\n(٤) الشاعر هو توبة بن الحُمَيِّر بن حزم بن كعب بن خفاجة بن عقيل الخفاجي.\nوالبيتان في \"ديوانه\" (ص ٣٢ - ٣٣) وفي \"جامع البيان\" للطبري ٣/ ٥٢ ورواية \"الديوان\":\nفمدت لي الأسباب حتى بلغتها ... برفقي وقد كاد ارتقائي يصورها\nفلما دخلت الخدر أطت نسوعه ... بأطراف عيدان شديد أسورها\n(٥) في (أ): فأدت بي.\n(٦) في (ت): كان.","vol":"7","page":208},{"text":"أى يَقْطَعُهَا. وقال رؤبة:\nصُرْنا به الحُكَم فَأَعْيَا الحكما (١)\nأي قَطَعْنا الحُكْمَ.\nوقرأ علقمة، وعبيد بن عمير، وسعيد بن جبير، وطلحة، وقتادة، وأبو جعفر، ويحيى بن وثاب، والأعمش، وحمزة، وخلف (٢): (فصِرهن) بكسر الصاد، ومعناه: قطعهن ومزقهن (٣)، يقال: صار يصير صيرًا؛ إذا قطع، وانصار الشيء ينصار انصيارًا؛ إذا انقطع (٤)، قالت الخنساء:\nفلو (٥) يلاقي الذي لاقيته حضنٌ (٦) ... لَظَلَّت الشُّمُّ مِنهُ وهي (تَنْصَارُ (٧)\n_________\n(١) لم أجده في \"ديوانه\"، ونسبه له الواحدي في \"البسيط\" ١/ ١٥٨ أ، وعزاه ابن منظور في \"لسان العرب\" ٧/ ٤٣٩ (صور) إلى العجاج مع بيتين آخرين، وذكر الأبيات الثلاثة عبد الحفيظ السطلي في ملحقات \"ديوان العجاج\" ٢/ ٣٣٥ نقلًا عن \"لسان العرب\" لابن منظور.\nوالبيت ذكره أبو علي الفارسي في \"الحجة\" ٢/ ٣٩١ ونسبه إلى ذي الرمة. ولم أجده في \"ديوانه\".\n(٢) في (أ) زيادة: ورويس عن يعقوب.\n(٣) في (أ): وفرقهن.\n(٤) في (ح): أي: ينقطع وينصدع.\n(٥) في (أ): ولا.\n(٦) في (ح): حظًّا. وفي (أ): حضر.\n(٧) لم أجده في \"ديوانها\"، وورد منسوبًا لها في \"مجاز القرآن\" لأبي عبيدة ١/ ٨١، \"الأضداد\" للأصمعي (ص ٣٣)، و\"الأضداد\" لابن السكيت (ص ١٨٧)، \"جامع =","vol":"7","page":209},{"text":"أي: تنقطع، وتتصدع) (١).\n[٦٠١] وأنشدني (٢) أبو القاسم الحبيبي (٣) قال: أنشدني أبو سهل محمد بن محمد بن الأشعث الطالقاني (٤) في اللغز:\nوغلام رأيته صَارَ كلبًا ... ثم في ساعتين صَارَ غَزالًا (٥)\n(أي: قطع) (٦).\nوقال الفراء: هو مقلوب من صَرَيْتُ أصْرِي صَرْيًا إذا قَطَعْتُ، فَقُدِّمَتْ ياؤها (٧)، كما يقال: عثا وعاث (٨). قال الشاعر:\n_________\n= البيان\" للطبري ٣/ ٥٤، \"الأضداد\" لابن الأنباري (ص ٣٦)، و\"الأضداد\" لأبي الطيب الحلبي ١/ ٤٢١.\nوحِضْنُ الجبل: ما يُطِيف به، وحِضْنُه، وحُضْنُه أيضًا: أصله. والشم: الجبال. انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٨١، \"لسان العرب\" لابن منظور ٣/ ٢٢٠ (حضن).\n(١) ما بين القوسين ساقط من (ح).\n(٢) في (ح): أنشدني.\n(٣) الحسن بن محمد أبو القاسم الحبيبي، مفسر عالم، كذبه الحاكم.\n(٤) محمد بن محمد بن الأشعث أبو سهل الطالقاني.\nلم أظفر له بترجمة. والبيت لم أجده.\n(٥) [٦٠١] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وأبو سهل الطالقاني لم أظفر له بترجمة.\n(٦) ساقطة من (ت)، (أ).\n(٧) في (أ) زيادة: أي: قطع.\n(٨) \"معاني القرآن\" ١/ ١٧٤.","vol":"7","page":210},{"text":"صَرَتْ نَظْرَةً لو صَادَفَتْ جَوْزَ (١) دَارعٍ ... غَدَا والعَوَاصِي من دَمِ الجوفِ تَنْعَرُ (٢)\nبمعنى (٣) قَطَعَتْهُ (٤).\nوقال آخر:\nيقولونَ: إنَّ الشامَ يَقْتُل (٥) أَهْلَهُ ... فمن لي إن (٦) لم آتهِ بخُلُود\nتَغَرَّبَ آبائي فما (٧) إن صَرَاهُمُ ... من الموتِ أنْ لم يذهبوا وجُدُودي (٨)\n_________\n(١) في (أ): جوف.\n(٢) لم أعرف قائله، وهو في \"معاني القرآن\" للفراء ١/ ١٧٤، \"جامع البيان\" للطبري ٣/ ٥٣، \"الأضداد\" لابن الأنباري (ص ٣٩)، \"لسان العرب\" لابن منظور ٩/ ٢٥١ (عصا).\nومعناه: قطعت المرأة نظرة لو صادفت وسط رجل دارع غدا في حال هلاك.\nوالعواصي: العروق التي تعصي فلا يرقأ دمعها. وتنعر: تسيل.\nانظر: \"الأضداد\" لابن الأنباري (ص ٣٩ - ٤٠).\n(٣) في (ح): يعني.\n(٤) في (ت)، (ح)، (ز)، (أ): قطعت.\n(٥) في (ت): يقطع.\n(٦) في (ت): كما.\n(٧) في (أ): إذا.\n(٨) لم أعرف قائله، والبيتان في \"معاني القرآن\" للفراء ١/ ١٧٤، \"جامع البيان\" للطبري ٣/ ٥٣، \"لسان العرب\" لابن منظور ٧/ ٨ (شأم)، ٩/ ١١٤ (عرب)، ورواية اللسان: =","vol":"7","page":211},{"text":"يعني: قطعهم، ثم قلب فقيل: صار.\nوقال بعضهم (١): معناه: أَمِلْهُنَّ (٢)، وهي لغة هُذَيْل وسُليم (٣)، وأنشد الكسائي:\nوفرْعٍ يَصِيرُ الجِيدَ وَحْفٍ كَأَنَّهُ ... على اللَّيتِ قِنْوَان الكُرُوم الدَّوَالحِ (٤)\n_________\n= تعرب آبائي فهلا وقاهم ... من الموت رملا عالجٍ وزرود\nوالمعنى: أقام آبائي بالبادية ولم يحضروا القُرى.\n(١) في (أ): وقيل.\n(٢) في (ت): أمهلهن.\n(٣) هذيل بن مدركة بطن من مدركة بن إلياس من العدنانية، كانت ديارهم بالسروات، وكان لهم أماكن، ومياه في أسفلها من جهات نجد.\nوسليم بن منصور قبيلة عظيمة من قيس عيلان من العدنانية، وكانت منازلهم في عالية نجد بالقرب من خيبر.\nانظر: \"معجم قبائل العرب\" لعمر كحالة ١٣/ ١٢٣، ٢/ ٥٤٣.\n(٤) لم أعرف قائله، وقال الفراء في \"معاني القرآن\" ١/ ١٧٤: وأنشدني الكسائي عن بعض بني سُلَيم.\nوالبيت في \"تهذيب الألفاظ\" لابن السكيت ٢/ ٥٥٣، \"جامع البيان\" للطبري ٣/ ٥٣، \"الأضداد\" لقطرب (ص ١٣٢)، \"الأضداد\" لابن الأنباري (ص ٣٦)، \"الأضداد\" لأبي الطيب الحلبي ١/ ٤١٩، \"علل القراءات\" للأزهري ١/ ٩٤.\nوالشاعر يصف امرأة، والفرع: شعرها. والوحف: الأسود. والليت: جانب العنق. والقنوان جمع قنو، يريد به العنقود. شبه ضفائرها بالعناقيد السود المتدلية من شجرها. والدوالح المثقلة بالحمل.\nانظر: \"تهذيب الألفاظ\" لابن السكيت ٢/ ٥٥٣.","vol":"7","page":212},{"text":"أي: تثنيه، وتميله (من كثرته) (١).\nوعن ابن عباس فيه روايتان: إحداهما (٢): (فَصَرِّهُنَّ) مفتوحة الصاد، مشددة الراء، مكسورة (٣)، من التصرية وهي الجمع، ومنه المُصَرَّاة (٤). والأخرى: (فَصُرَّهُنَّ) بضم الصاد، وفتح الراء المشددة (٥) من الصّرَّة،\n_________\n(١) ساقطة من (أ).\n(٢) في (ز): أحدهما.\n(٣) عزاها له الزمخشري في \"الكشاف\" ١/ ٣١٠، وأبو حيان في \"البحر المحيط\" ٢/ ٣١١، وعزاها ابن جني في \"المحتسب ١/ ١٣٦، والمهدوي كما في \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٣٠٢ لعكرمة، وقد ذكر ابن جني في \"المحتسب\" ١/ ١٣٦، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣) والكرماني في \"شواذ القراءة\" (٤٣ ب) والزمخشري في \"الكشاف\" ١/ ٣١٠، وأبو حيان في \"البحر المحيط\" ٢/ ٣١٠ - ٣١١ والسمين الحلبي في \"الدر المصون\" ٢/ ٥٧٦، عن ابن عباس أنه قرأ: (فصِرَّهن) بكسر الصاد، وفتح الراء، وتشديدها.\nوقال العكبري في \"إعراب القراءات الشواذ\" ١/ ٢٧٤: ويقرأ بكسر الصاد، والراء، وتشديدها.\n(٤) في (ت): الصراة.\n(٥) في (ح)، (ز): مشددة.\nعزاها له الزمخشري في \"الكشاف\" ١/ ٣١٠، وأبو حيان في \"البحر المحيط\" ٢/ ٣١١، والسمين الحلبي في \"الدر المصون\" ٢/ ٥٧٦.\nوعزاها ابن جني في \"المحتسب\" ١/ ١٣٦، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣) والكرماني في \"شواذ القراءة\" (٤٣ ب) لعكرمة.\nوبناء على ما سبق ففي قوله: ﴿فَصُرْهُنَّ﴾ ست قراءات: أثنتان من السبع هما: =","vol":"7","page":213},{"text":"وهي في معنى الجمع، والتشديد (١) أيضًا (٢).\nفمن تأوله على القطع والتفريق، ففي الكلام تقديم وتأخير، تقديره (٣): فخذ أربعة من الطير (إليك) (٤) فصرهن (٥). ومن فَسَّرَه على الضم، والإمالة، ففيه إضمار، معناه: فصرهن إليك ثم قطعهن. فَحَذَفَه، واكتفى بقوله: ﴿ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا﴾ لأنه يدل عليه، وهذا كما تقول: خذ هذا الثوب واجعل على كل رمح عندك منه عَلَمًا. تريد: قَطِّعهُ، واجعل على كل رمح عَلَمًا (٦).\n﴿ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا﴾ لفظه عام، ومعناه خاص؛ لأن أربعة من الطير لا تبلغ الجبال كلها، ولا كان إبراهيم يصل إلى ذلك، وهذا كقوله -﷿-: ﴿وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ﴾ (٧)، وقوله تعالى: ﴿تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا﴾ (٨)\n_________\n= ﴿فَصُرْهُنَّ﴾، ﴿فَصِرِّهُنَّ﴾، والأربع الباقية قراءات شاذة، وهي: (فَصَرِّهُنَّ)، (فَصَرَهُنَ) و(فَصُرَّهُنَ) و(فَصِرِّهُنَّ).\n(١) في (ح): والشر.\n(٢) ساقطة من (ت).\n(٣) في (ح): تقديرها.\n(٤) زيادة من (أ)، وهي في \"جامع البيان\" للطبري، \"الحجة للقراء السبعة\".\n(٥) في (ت) زيادة: إليك.\nوانظر \"جامع البيان\" للطبري ٣/ ٥٢، \"الحجة\" لأبي على الفارسي ٢/ ٣٩٣.\n(٦) انظر: \"معاني القرآن\" للأخفش ١/ ٣٨٤ \"تفسير غريب القرآن\" لابن قتيبة (ص ٩٦) \"جامع البيان\" للطبري ٣/ ٥٢ \"معاني القرآن\" للنحاس ١/ ٢٨٦ - ٢٨٨.\n(٧) النمل: ٢٣.\n(٨) الأحقاف: ٢٥.","vol":"7","page":214},{"text":"وقوله (١): ﴿جُزْءًا﴾ قرأ عاصم برواية أبي بكر والمفضل: (جُزُءًا) مثقل مهموز (٢) حيث وقع. وقرأ أبو جعفر: (جُزًّا) مشدد الزاي. وقرأ الباقون مهموزًا مخففًا (٣)، وهي لغات، ومعناها (٤): النصيب والبعض.\nقال المفسرون: أمر الله تعالى إبراهيم -﵇- أن يذبح تلك الطيور، وينتف ريشها، ويُقَطِّعها، ويُفَرِّق أجزاءها، ويخلط ريشها، ودماءها، ولحومها بعضًا (٥) ببعض. ففعل ذلك إبراهيم (٦) -﵇- ثم أُمِرَ بأن (٧) يجعل أجزاءها على الجبال.\nواختلفوا في عدد (٨) الأجزاء، والجبال، فقال ابن عباس، وقتادة، والربيع، وابن إسحاق: أُمر بأن (٩) يجعل كل طائر أربعة أجزاء، ثم يعمد إلى أربعة أجبل (١٠)، فيجعل (١١) على كل جبل ربعًا من كل\n_________\n(١) ساقطة من (ح). وفي (ت): قوله.\n(٢) في (ح)، (أ): مثقلًا مهموزًا.\n(٣) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٣٣، \"المحتسب\" لابن جني ١/ ١٣٧ \"الحجة\" لابن زنجلة (ص ١٤٥)، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣١١ \"النشر في القراءات العشر\" لابن الجزري ٣/ ٢١٦.\n(٤) في (ت)، (ز): معناها. وفي (ح): معناه. وفي (أ): ومعناه.\n(٥) في (ت)، (أ): بعضها.\n(٦) في (أ): إبراهيم ذلك.\n(٧) في (ح): أمره أن.\n(٨) في (ت): هذِه.\n(٩) في (ز)، (أ): أن. وفي (ح): أمره أن.\n(١٠) في (ت): أجبال.\n(١١) في (ز): يجعل.","vol":"7","page":215},{"text":"طائر ثم يَدْعُوهن: تعالين بإذن الله.\nوهذا مثل ضربه الله تعالى لإبراهيم -﵇- وأراه إياه، يقول: كما بعثت هذِه الأطيار من هذِه الأجبل (١) الأربعة، فكذلك (٢) أبعثُ (٣) الناس يوم القيامة من أرباع الأرض، ونواحيها (٤).\nوقال ابن جريج والسدي: جزَّأها سبعة أجزاء، ووضعها على سبعة أجبل، ففعل ذلك، وأمسك رءوسهن عنده، ثم دعاهن: تعالين بإذن الله -﷿-. فجعلت (٥) كل قطرة من دم تطير إلى القطرة الأخرى، وكل ريشة تطير إلى الريشة الأخرى، وكل عظم يصير (٦)\n_________\n(١) في (أ): الجبال.\n(٢) في (ح): كذلك.\n(٣) في (أ): بعث.\n(٤) قول ابن عباس رواه سعيد بن منصور في \"السنن\" ٣/ ٩٧٢ (٤٤٣)، والطبري في \"جامع البيان\" ٣/ ٥٥، ٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥١١ (٢٧٠٧، ٢٧٥٨)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٩٣ لعبد بن حميد، وابن المنذر، والبيهقي في \"البعث والنشور\"، كلهم من طريق أبي جمرة عنه.\nوروى نحوه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥١٢ (٢٧١٥)، وأبو الشيخ في \"العظمة\" ٢/ ٦١٨ (٢٣٩) من طريق الضحاك عنه.\nوقول قتادة رواه الطبري في \"جامع البيان\" ٣/ ٥٦، ٥٧، وعزاه السيوطي في \"الدر المنثور\" ٢/ ٣٥ لعبد بن حميد.\nوقول الربيع وابن إسحاق رواه عنهما الطبري في \"جامع البيان\" ٣/ ٥٧.\n(٥) في (ح)، (ز)، (أ): فجعل.\n(٦) في (ز)، (أ): يطير.","vol":"7","page":216},{"text":"إلى الآخر (١)، وكل (بضعة تصير) (٢) إلى الأخرى، وإبراهيم -﵇- ينظر حتى لقيت كل جثة بعضها بعضًا في السماء بغير رأس، ثم أقبلن إلى رءوسهن، فكلما جاء طائر قال (٣) رأسه، فإن كان رأسه دنا منه، وإن لم يكن رأسه تأخر حتى يلقى كل طائر برأسه (٤).\nفذلك قوله -﷿-: ﴿ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا﴾ (هو مصدر، أي: يسعين (٥) سعيًا) (٦). وقيل (٧): نصب بنزع حرف الصفة، أي: (في السعي) (٨).\nواختلفوا في معنى السعي، فقال بعضهم: هو الإسراع والعدو. وقال بعضهم: مشيًا على أرجلهن (٩) كقوله تعالى في القصص:\n_________\n(١) في (أ): الأخرى.\n(٢) في (ح): تذهب. وفي (ز): بضعة لحم تطير. وفي (أ): بضعة لحم يصير.\n(٣) في (ت): مال.\n(٤) رواه عنهما الطبري في \"جامع البيان\" ٣/ ٥٨.\n(٥) في (ح): سعين.\n(٦) ما بين القوسين ساقط من (ت).\n(٧) في (أ) زيادة: هو.\n(٨) في جميع النسخ: بالسعي.\nانظر؛ \"إعراب القرآن\" للنحاس ١/ ٣٣٣ \"مشكل إعراب القرآن\" لمكي ١/ ١١٠ \"إملاء ما من به الرحمن\" للعكبري ١/ ١١١ \"الدر المصون\" للسمين الحلبي ٢/ ٥٧٨.\n(٩) في (أ): هو مشي على أرجلين.\n\"تفسير غريب القرآن\" لابن قتيبة (ص ٩٧) \"معاني القرآن\" للنحاس ١/ ٢٨٨، \"بحر العلوم\" للسمرقندي ١/ ٢٢٨.","vol":"7","page":217},{"text":"﴿وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى﴾ (١) نظيره في يس (٢). وقال (٣): ﴿فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ﴾ (٤) أي: فامضوا.\nوالحكمة في المشي دون الطيران كونه أبلغ في الحجة، وأبعد من الشبهة؛ لأنها لو طارت لتوهم متوهم أنها غير تلك الطير (٥)، أو أن أرجلها (٦) غير سليمة. (والله أعلم) (٧).\nوقال بعضهم: هو بمعنى الطيران (٨). وقال النضر بن شميل: سألت الخليل بن أحمد عن قوله: ﴿يَأْتِينَكَ سَعْيًا﴾ هل يقال في الطائر (٩) إذا طار: سعى؟ فقال (١٠): لا. فقلت: ما (١١) معنى قوله: ﴿يَأْتِينَكَ سَعْيًا﴾ قال: معناه يأتينك (١٢) وأنت تسعى سعيًا (١٣).\n_________\n(١) آية: ٢٠.\n(٢) آية: ٢٠. وفي (ز)، (أ): في سورة يس.\n(٣) في (ت): وقوله تعالى.\n(٤) الجمعة: ٩.\n(٥) في (أ): الطيور.\n(٦) في (ح): أرجلهن. وفي (ت): وأن رجلها.\n(٧) ساقطة من (أ).\n(٨) انظر: \"غرائب التفسير\" للكرماني ١/ ٢٣٠، \"التفسير الكبير\" للرازي ٧/ ٣٨ وقال: لا يصح.\n(٩) في جميع النسخ: هل يقال للطائر.\n(١٠) في (ت)، (ح): قال.\n(١١) في جميع النسخ: قلت فما.\n(١٢) في (ح) زيادة: قال: يأتينك.\n(١٣) ذكره أبو حيان في \"البحر المحيط\" ٢/ ٣١١، والسمين الحلبي في \"الدر المصون\" ٢/ ٥٧٨.","vol":"7","page":218},{"text":"[٦٠٢] سمعت أبا القاسم بن حبيب (١) يقول: سمعت أبي (٢) يقول: سمعت أبا الحسن الأقطع (٣) وكان حكيمًا يقول: صح عن النبي - ﷺ - أنه قال: \"لكل آية ظهر وبطن، ولكل حرف حد (٤) ومطلع\" (٥).\n_________\n(١) كذبه الحاكم.\n(٢) لم أجده.\n(٣) لم أجده، ولعله عباد بن عبد الله أبو الخير الأقطع التيناتي.\nأصله من المغرب، من أعيان الصالحين، له كرامات. توفي بعد سنة (٣٤٠ هـ).\nانظر: \"طبقات الصوفية\" للسلمي (ص ٣٧٠)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٧٧، \"معجم البلدان\" لياقوت ٢/ ٦٨.\n(٤) في (ح): وحد.\n(٥) ٦٥٢١، الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وباقي الإسناد لم أجد له ترجمة.\nالتخريج:\nرواه أبو يعلى في \"المسند\" ٩/ ٨٠ (٥١٤٩) والطبري في \"جامع البيان\" ١/ ١٢، والطحاوي في \"شرح مشكل الآثار\" ٨/ ١٠٩ (٣٠٩٥)، والطبراني في \"المعجم الكبير\" ١٠/ ١٠٥ (١٠١٧) وفي \"المعجم الأوسط\" ١/ ٢٣٦ (٧٧٣)، وكلهم من طريق مغيرة، عن واصل بن حيان، عن عبد الله بن أبي الهذيل، عن أبي الأحوص، عن عبد الله به بنحوه مرفوعًا، وعند بعضهم زيادة في أوله وردت في الصحيح.\nقال الهيثمي في \"مجمع البحرين في زوائد المعجمين\" ٦/ ١٠٤: قلت هو في الصحيح خلا قوله \"وأنزل القرآن .. \".\nورواه أبو يعلى في \"المسند\" ٩/ ٢٧٨ (٥٤٠٣) والبزار في \"البحر الزخار\" ٥/ ٤٤١ (٢٠٨١)، والطحاوي في \"شرح مشكل الآثار\" ٨/ ٨٧ (٣٠٧٧)، وابن حبان في \"صحيحه\" انظر \"الإحسان\" ١/ ٢٧٦ (٧٥)، كلهم من طريق سليمان بن =","vol":"7","page":219},{"text":"فظاهر الآية ما ذكره أهل التفسير، وباطنها (١) أن إبراهيم -﵇- أمر\n_________\n= بلال، عن محمد بن عجلان، عن أبي إسحاق، عن أبي الأحوص به بنحوه دون قوله: \"ولكل حرف حد ومطلع\".\nويرى البزار في \"البحر الزخار\" ٥/ ٤٤١ أن أبا إسحاق هو الهجري فقال: وهذا الحديث لا نعلمه يروى إلا من حديث الهجري عن أبي الأحوص عن عبد الله. وورد عند ابن حبان: عن أبي إسحاق الهمداني.\nويؤيد أنه الهجري أن الطبري رواه في \"جامع البيان\" ١/ ١٢ من طريق سفيان عن إبراهيم الهجري عن أبي الأحوص به.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٥٢: رواه البزار، وأبو يعلى في \"الكبير\" ... ورجال أحدهما ثقات، ورواية البزار عن محمد بن عجلان عن أبي إسحاق، قال في آخرها: لم يرو محمد بن عجلان عن إبراهيم الهجري غير هذا الحديث. قلت: ومحمد بن عجلان إنما روى عن أبي إسحاق السبيعي، فإن كان هو أبو إسحاق السبيعي، فرجال البزار أيضًا ثقات.\nوقال ابن حجر \"مختصر زوائد البزار\" ٢/ ١٢٩: هذا إسناد حسن.\nقال الطبري في \"جامع البيان\" ١/ ٧٢: فظهره: الظاهر في التلاوة، وبطنه ما بطن من تأويله، وقوله \"وإن لكل حد من ذلك مطلعًا\" فإنه يعني أن لكل حدٍّ من حدود الله التي حدها فيه -من حلال، وحرام، وسائر شرائعه- مقدارًا من ثواب الله وعقابه، يعاينه في الآخرة، ويطلع عليه.\nوعلق الشيخ أحمد شاكر على قول الطبري بقوله: الظاهر هو ما تعرفه العرب من كلامها، وما لا يعذر أحد بجهالته من حلال وحرام، والباطن: هو التفسير الذي يعلمه العلماء بالاستنباط، والفقه، ولم يرد الطبري ما تفعله الطائفة الصوفية، وأشباههم في التلعب بكتاب الله وسنة رسوله، والعبث بدلالات ألفاظ القرآن، وادعائهم أن لألفاظه ظاهرًا هو الذي يعلمه علماء المسلمين، وباطنًا يعلمه أهل الحقيقة فيما يزعمون.\n(١) في (ح): وبطنها.","vol":"7","page":220},{"text":"بذبح أربعة أشياء في نفسه بسكين الإياس، كما ذبح في الظاهر الأربعة الأطيار بسكين الحديد، فالنسر مثل لطول العمر والأمل، والطاوس: زينة الدنيا (١)، وبهجتها (٢)، والغراب: الحرص، والديك: الشهوة. ﴿وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾ (٣).\n_________\n(١) في (ح): للدنيا.\n(٢) في (أ): وريحتها.\n(٣) قبلها في (ح) زيادة: قال الله تعالى.\nوأورد نحوه السلمي في \"حقائق التفسير\" (٢٢ أ) والقشيري في \"لطائف الإشارات\" ١/ ٢١٤، والكرماني في \"غرائب التفسير\" ١/ ٢٣٠، والرازي في \"مفاتيح الغيب\" ٧/ ٣٦ وأبو حيان في \"البحر المحيط\" ٢/ ٣١٠، دون عزو لأحد.","vol":"7","page":221},{"text":"<span data-type=\"title\" id=toc-633>٢٦١ </span>- (قوله ﷿) (١): ﴿مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ﴾ (٢).\nفي الآية إضمار واختصار، تقديرها: مثل صدقات الذين ينفقون أموالهم.\nوإن شئت قلت: ﴿مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ﴾ كمثل (٣) زارع حبة (٤). ﴿كَمَثَلِ حَبَّةٍ﴾: أخرجت ﴿سَبْعَ سَنَابِلَ﴾ جمع سنبلة. أدغمها أبو عمرو، وأبو بحرية، وحمزة، والكسائي (وخلف) (٥). وأظهرها الباقون (٦)، فمن أدغم (٧)، فلأن التاء والسين مهموستان (٨) ألا تراهما يتعاقبان. أنشد (٩) أبو عمرو:\nيا لَعَنَ الله بني السّعلاتِ (١٠) ... عَمرو بن ميمون لئام النَّاتِ (١١)\n_________\n(١) ساقطة من (ح).\n(٢) في (ت)، (ح)، (ز) زيادة: الآية.\n(٣) ساقطة من (ت)، (أ).\n(٤) انظر: \"بحر العلوم\" للسمرقندي ١/ ٢٢٨ \"الكشاف\" للزمخشري ١/ ٣١٠، \"إملاء ما من به الرحمن\" للعكبري ١/ ١١١ \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٣٠٣.\n(٥) من (أ). وفي (ح) زيادة: التاء في السين.\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ١١٩ - ١٢٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٩٠) \"إرشاد المبتدي\" لابن غلبون (ص ١٦٣)، \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٨٨.\n(٧) في (أ): أدغمها.\n(٨) في (أ): مهموسان.\n(٩) في (أ): وأنشد.\n(١٠) في (ز): السعلاة.\n(١١) البيت لعلباء بن أرقم. =","vol":"7","page":222},{"text":"أراد لئام الناس، فحول السين تاءً، ومن أبرز (١)، فلأنهما كلمتان، وهو الأصل، واللغة الفاشية.\nوقوله (٢): ﴿فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ﴾ أبو جعفر، والأعشى (٣) يتركان كل (٤) همز: ﴿مِائَةُ﴾ وبابه (٥)، حيث كانت (٦) استخفافًا. والباقون (٧)\n_________\n= وانظر \"النوادر\" لأبي زيد (ص ١٠٤)، \"الخصائص\" لابن جني ٢/ ٥٣، \"سر صناعة الإعراب\" لابن جني ١/ ١٥٥، \"الأمالي\" للقالي ٢/ ٦٨، \"سمط اللآلئ\" للميمني ٢/ ٧٠٣، \"لسان العرب\" لابن منظور ٦/ ٤٥٩ (سين). وروايتهم:\nيا قبح الله بني السِّعلاة ... عمرو بن يربوع شرار النات\nوقوله: بني السعلاة زعموا أن عمرو بن يربوع أوْلَدَ سِعلاة -وهي الغول- وذكر أبو زيد في \"النوادر\" أن السعلاة أقامت في بني تميم حتى ولدت فيهم.\nوانظر: \"سمط اللآلئ\" للميمني ٢/ ٧٠٣، \"لسان العرب\" لابن منظور ٦/ ٢٧٠ (سعل).\n(١) في (أ): أظهر.\n(٢) ساقطة من (ح)، (أ).\n(٣) يعقوب بن محمد بن خليفة بن سعيد التميمي الأعشى أبو يوسف الكوفي.\nقرأ على أبي بكر بن عياش، وكان أجل من قرأ عليه، تصدر للإقراء بالكوفة قال أبو الفتح الأزدي: كذاب رجل سوء، وقال ابن حجر: وهو محمود في الفراءة. توفي في حدود سنة (٢٠٠ هـ).\n\"معرفة القراء الكبار\" للذهبي ١/ ١٥٩ \"ميزان الاعتدال\" للذهبي ٤/ ٤٥٥ \"غاية النهاية\" لابن الجزري ٢/ ٣٩٠ \"لسان الميزان\" لابن حجر ٦/ ٣١١.\n(٤) ساقطة من (ح)، (ز). وفي (أ): قرأ أبو جعفر والأعشى بغير.\n(٥) في (ح): ومئة.\n(٦) في (أ): كان.\n(٧) كذا في (ح)، (أ). وفي باقي النسخ: الباقون.","vol":"7","page":223},{"text":"بالهمز (١).\nفإن قيل: فهل رأيت سنبلة فيها مئة حبة؟ أو هل (٢) بلغك ذلك؟ قلنا (٣): لا ننكر (ذلك، ولا) (٤) يستحيل؛ فإن يكن موجودًا فهو ذلك، وإلا فجائز أن يكون معناه: في كل سنبلة مئة حبة إن جعل الله ذلك فيها (٥)، ويحتمل أن يكون معناه أنها إذا بُذِرَتْ أنبتت (٦) مئة حبة؛ فيكون ما حدث عن (٧) البذر الذي كان منها من المئة الحبة مضافًا إليها؛ لأنه كان منها (٨)، (وكذلك تأوله الضحاك) (٩) قال: كل سنبلة أنبتت مئة حبة (١٠).\n_________\n(١) \"المبسوط في القراءات العشر\" لابن مهران الصبهاني (ص ٩٨) وفيه: عاصم برواية الأعشى عن أبي بكر. \"إرشاد المبتدي\" لابن غلبون (ص ١٧٣) \"النشر في القراءات العشر\" لابن الجزري ١/ ٣٩٦.\n(٢) في (ت): وهل.\n(٣) في (ت): قال. وفي (ح): قيل.\n(٤) في (أ): ذلك وذلك لا.\n(٥) في (ت)، (ز)، (أ): فيه.\n(٦) قبلها في (ح): ما.\n(٧) في (أ): من.\n(٨) في (ح): عنها.\nانظر: \"جامع البيان\" للطبري ٥/ ٥١٤، \"تفسير القرآن\" للسمعاني ٢/ ٤٢٢، \"معالم التنزيل\" للبغوي ١/ ٣٢٥.\n(٩) في (ز): وكذلك تأويله. الضحاك.\n(١٠) رواه الطبري في \"جامع البيان\" ٣/ ٦١.","vol":"7","page":224},{"text":"﴿وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ﴾ ما بين (السبع إلى السبعين) (١) إلى سبع مئة (إلى مئة ألف) (٢) إلى ما شاء الله من الأضعاف مما لا يعلمه إلا الله تعالى.\n﴿وَاللَّهُ وَاسِعٌ﴾ غني بتلك الأضعاف. ﴿عَلِيمٌ﴾ بمن ينفق. قال الضحاك في هذِه الآية: من أخرج درهمًا من ماله ابتغاء مرضات الله، فله في الدنيا بكل درهم سبع مئة درهم خلفًا عاجلًا، وألفي (٣) ألف درهم يوم القيامة (٤).\n\n<span data-type=\"title\" id=toc-634>٢٦٢ </span>- (قوله ﷿) (٥): ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ﴾ الآية (٦).\nقال الكلبي: نزلت هذِه الآية في عثمان بن عفان، وعبد الرحمن ابن عوف، أما (٧) عبد الرحمن (بن عوف) (٨)، فإنه جاء إلى رسول الله\n_________\n(١) في (ح): سبع إلى سبعين.\n(٢) ساقط من (ت)، (ح).\n(٣) كذا في جميع النسخ. وفي الأصل: وألفا.\n(٤) ذكره أبو حيان في \"البحر المحيط\" ٢/ ٣١٨.\nوقد روى الطبري في \"جامع البيان\" ٣/ ٦١ عن الضحاك أنه قال: هذا يضاعف لمن أنفق في سبيل الله -يعني: السبع مئة- والله يضاعف لمن يشاء والله واسع عليم، يعني: لغير المنفق في سبيله.\nوقال ابن عطية في \"المحرر الوجيز\" ١/ ٣٥٦: وروي عن ابن عباس أن التضعيف ينتهي لمن شاء الله إلى ألفي ألف. وليس هذا بثابت الإسناد عنه.\n(٥) ساقط من (ح).\n(٦) ساقطة من (أ).\n(٧) في (ز): فأما.\n(٨) ساقطة من (ح)، (أ).","vol":"7","page":225},{"text":"- ﷺ - بأربعة آلاف درهم صدقة، فقال: كانت عندي ثمانية آلاف، فأمسكت منها لنفسي، وعيالي (١) أربعة آلاف، وأربعة آلاف أقرضتها ربي، فقال له (رسول الله) (٢) - ﷺ -: \"بارك الله لك فيما أمسكت وفيما أعطيت\" وأما عثمان (٣) - ﵁ - فقال: عَلَيَّ جهاز من لا جهاز له في غزوة تبوك، فجهز المسلمين بألف بعير بأقتابها وأحلاسها، وتصدق برومة (٤) -رَكِيَّةٍ كانت له- على المسلمين. فنزلت فيهما هذِه الآية (٥).\n_________\n(١) ساقطة من (ت).\n(٢) في (ز)، (أ): النبي.\n(٣) في (ز) زيادة: بن عفان.\n(٤) هي البئر التي اشتراها، أو حفرها عثمان بن عفان - ﵁ -، وتصدق بها على المسلمين، ومازالت معروفة، وتقع في الجهة الغربية من المدينة في آخر الحرة. انظر: \"معجم البلدان\" لياقوت ١/ ٢٩٩، \"فتح الباري\" لابن حجر ٥/ ٤٠٧ - ٤٠٨، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٢٨١).\n(٥) قول الكلبي ذكره الواحدي في \"أسباب النزول\" (ص ٨٧)، والبغوي في \"معالم التنزيل\" ١/ ٣٢٥، وابن الجوزي في \"زاد المسير\" ١/ ٣١٦، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٢١، وذكره الحيري في \"الكفاية في التفسير\" ١/ ٢٢٥، عن ابن عباس. وأورده مقاتل بن سليمان في \"تفسيره\" ١/ ١٤٠ مختصرًا. وذكره السمرقندي في \"بحر العلوم\" ١/ ٢٢٨، دون عزو لأحد.\nوقد روى البرتي في \"مسند عبد الرحمن بن عوف\" (ص ٦١) (٢١) والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٣/ ٥١ (٢٢١٦)، والطبري في \"جامع البيان\" ١٥/ ١٩٤ - ١٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٥١ (١٠٥٠٨)، كلهم من طرق عن أبي عوانة قال: حدثنا عمر بن أبي سلمة عن أبيه قال: قال عبد الرحمن: يا رسول الله - ﷺ -: إن لي أربعة آلاف، فألفين أقرضهما =","vol":"7","page":226},{"text":"وقال عبد الرحمن بن سمرة: جاء عثمان بألف دينار في جيش العسرة، فصبها في (حجر النبي - ﷺ -. قال (١): فرأيت النبي - ﷺ - (٢)\n_________\n= ربي، وألفين لعيالي، قال: فقال رسول الله - ﷺ -: \"بارك الله لك فيما أعطيت، وبارك الله فيما أمسكت\".\nورواه البزار في \"البحر الزخار\" كما في \"كشف الأستار\" الموضع السابق من طريق طالوت عن أبي عوانة، عن عمر بن أبي سلمة، عن أبيه، عن أبي هريرة. وقال البزار: ولم نسمع أحدا أسنده من حديث عمر بن أبي سلمة إلا طالوت. وقال الهيثمي في \"مجمع الزوائد\" ٧/ ٣٢: رواه البزار من طريقين إحداهما متصلة عن أبي هريرة، والأخرى عن أبي سلمة مرسلة ... وفيه عمر بن أبي سلمة وثقه العجلي، وأبو خيثمة، وابن حبان، وضعفه شعبة وغيره، وبقية رجالهما ثقات. ورواه البخاري كتاب الوصايا والوقف، باب إذا أوقف أرضًا أو بئرًا .. (٢٧٧٨) معلقًا، ورواه موصولًا الترمذي كتاب المناقب، باب مناقب عثمان بن عفان (٣٦٩٩) وقال: حديث حسن صحيح غريب. ورواه النسائي كتاب الأحباس باب وقف المساجد ٦/ ٢٣٦ والدارقطني في \"السنن\" ٤/ ١٩٩ والبيهقي في \"السنن الكبرى\" ٦/ ١٦٧ وابن حجر في \"تغليق التعليق\" ٣/ ٤٩، وعزاه لأبي نعيم، والإسماعيلي في مستخرجيهما من طريق أبي عبد الرحمن السلمي أن عثمان بن عفان قال: أنشدكم الله، ولا أنشد إلا أصحاب النبي - ﷺ -: ألستم تعلمون أن رسول الله - ﷺ - قال: \"من حفر رومة، فله الجنة\"؟ ألستم تعلمون أنه قال: \"من جهز جيش العسرة، فله الجنة \"، فجهزته؟ قال: فصدقوه.\nقال ابن حجر في \"الإصابة\" ٤/ ٢٢٣: وجاء من طرق كثيرة شهيرة صحيحة عن عثمان لما أن حصروه انتشد الصحابة في أشياء منها: تجهيزه جيش العسرة .. وشراؤه بئر رومة.\nوليس في الخبرين السابقين عن عبد الرحمن وعثمان ﵄ سبب لنزول قوله تعالى: ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ﴾.\n(١) ساقطة من (أ).\n(٢) في (ت): في حجر محمد - ﷺ - فجعل.","vol":"7","page":227},{"text":"يدخل يده فيها، ويقلبها، ويقول: \"ما ضر (١) ابن عفان ما عمل بعد اليوم\" (٢).\nوقال أبو سعيد الخدري: رأيت النبي (٣) - ﷺ - رافعًا يده يدعو لعثمان، ويقول: \"يا رب عثمان بن عفان رضيت عنه، فارض عنه\" فما زال يدعو (٤) حتى طلع الفجر، فأنزل الله تعالى فيه (٥): ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ﴾ (٦).\n_________\n(١) في (ح): يضر. وفي (ت) زيادة: عثمان.\n(٢) رواه الترمذي كتاب المناقب، باب مناقب عثمان بن عفان ٥/ ٦٢٦ (٣٧٠١) وقال: حديث حسن غريب من هذا الوجه. والإمام أحمد في \"المسند\" ٥/ ٦٣ (٢٠٦٣٠) وفي \"فضائل الصحابة\" ١/ ٥٥٨ - ٥٥٩ (٧٣٨)، ١/ ٦٢٨ - ٦٢٩ (٨٣٩)، ١/ ٦٣٢ (٨٤٦ - ٨٤٧)، وابن أبي عاصم في \"السنة\" ٢/ ٥٧٣ (١٢٧٩)، والفسوي في \"المعرفة والتاريخ\" ١/ ٨٣، والخلال في \"السنة\" ٢/ ٣١٩ - ٣٢٠ (٤٠٢، ٤٠٣)، والطبراني في \"مسند الشاميين\" ٢/ ٢٤٥ (١٢٧٤)، وابن شاهين في \"شرح مذاهب أهل السنة\" (ص ٧٢) (٧٨)، والحاكم في \"المستدرك\" ٣/ ١١٠ وقال: صحيح الإسناد. وأبو نعيم في \"فضائل الخلفاء الأربعة وغيرهم\" (ص ٣٥ - ٣٦) (٥، ٦)، كلهم من طريق ضمرة بن شوذب، عن عبد الله بن القاسم، عن كثير مولى عبد الرحمن بن سمرة، عنه به.\n(٣) في (أ): رسول الله.\n(٤) في (ح)، (ز)، (أ) زيادة: رافعًا يديه.\n(٥) ساقطة من (ت)، (أ).\n(٦) ذكره الواحدي في \"أسباب النزول\" (ص ٨٧) وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٢٢.\nوقد روى العقيلي في \"الضعفاء الكبير\" ٤/ ٤٠٨، وابن عساكر في \"تاريخ دمشق\"\n(ص ٤٧ - ٤٩) في ترجمة عثمان بن عفان، من طرق عن يحيى بن سليمان =","vol":"7","page":228},{"text":"أي: في (١) طاعة الله ﴿ثُمَّ لَا يُتْبِعُونَ مَا أَنْفَقُوا مَنًّا﴾ وهو أن يَمُنَّ عليه بعطائه، ويعد نِعَمَهُ عليه، ويذكرها، فيُكَدِّرُها. وأصل المِنَّةِ: النِّعْمَةُ، يقال: مَنَّ يَمُنُّ مِنَّةً ومَنًّا ومنينًا؛ إذا أنعم وأعطى، قال الله تعالى: ﴿هَذَا عَطَاؤُنَا فَامْنُنْ﴾ (٢) أي: أعط، ثم كثر ذلك (٣) حتى صار ذكر النعمة والاعتداد بها منة.\nقوله (٤): ﴿وَلَا أَذًى﴾ بإظهار العطية، وذكرها لمن لا يحب وقوفه عليها، وما (٥) أشبه ذلك من القول الذي يؤذيه. قال سفيان والمفضل في (٦) قوله: ﴿مَنًّا وَلَا أَذًى﴾: هو أن يقول (٧): قد أعطيتك\n_________\n= المحاربي، عن مسعر، عن عطية العوفي، عن أبي سعيد به بنحوه، دون قوله: فأنزل الله ﷿ فيه: ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ﴾.\nوعزاه المتقي الهندي في \"كنز العمال\" ١١/ ٥٩٣ (٣٢٨٤١) لأبي نعيم.\nقال العقيلي في \"الضعفاء الكبير\" ٤/ ٤٠٨ عن يحيى: لا يصح حديثه، ولا يتابع عليه من جهة تثبت.\nوانظر \"ميزان الاعتدال\" للذهبي ٤/ ٣٨٢، \"لسان الميزان\" لابن حجر ٦/ ٢٦١.\n(١) ساقطة من (ت).\n(٢) ص: ٣٩.\nوانظر \"تهذيب اللغة\" للأزهري ١٥/ ٤٧١ (منن).\n(٣) ساقطة من الأصل.\n(٤) ساقطة من (ح)، (أ).\n(٥) في (ح): أو ما.\n(٦) ساقطة من (ح).\n(٧) في (أ) زيادة: الرجل.","vol":"7","page":229},{"text":"وأعطيتك (١)، فما شكرت (٢). قال الضحاك: (لأن يمسك) (٣) الرجل ماله، خير له (٤) من أن ينفقه (٥)، ثم يتبعه مَنًّا وأذى (٦). قال عبد الرحمن (٧) بن زيد بن أسلم: كان أبي يقول: إذا أعطيت أحدًا (٨) شيئًا فظننت أن سلامك يثقل عليه، فكف سلامك عنه. قال (٩) ابن زيد: بشرٌ (١٠) خير من السلام (١١). قال: وقالت امرأة لأبي أسامة (١٢): يا أبا أسامة تدلني (١٣) على رجل يخرج في سبيل الله حقًّا، فإنهم لا يخرجون إلا ليأكلوا الفواكه، وعندي جعبة، وأسهم\n_________\n(١) ساقطة من (ح).\n(٢) قول سفيان ذكره البغوي في \"معالم التنزيل\" ١/ ٣٢٦، وذكر نحوه عنه الغزالي في \"إحياء علوم الدين\" ١/ ٢٥٦.\n(٣) في (ت): أن لا ينفق. وفي (ح): لأن لا ينفق. وفي (أ): هو أن لا ينفق.\n(٤) ساقطة من (ت)، (ح)، (أ).\n(٥) في (أ): ينفق.\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ٦٣ - ٦٤.\n(٧) كذا في جميع النسخ، وهو الصواب. وفي الأصل: عبد الله.\n(٨) في (ح): رجلًا.\n(٩) في (ح): وقال.\n(١٠) كذا في هامش الأصل. وفي الأصل، (ت)، (ح): فشيء. وفي (ز): فيئنى. وفي (أ) وشيء.\n(١١) في (ت): الكلام.\n(١٢) زيادة من (ح)، (ز)، (أ).\n(١٣) في (أ): دلني.","vol":"7","page":230},{"text":"فيها (١). فقال لها: لا بارك الله (٢) في جعبتك وأسهمك (٣)، فقد آذيتِهِم قبل أن تُعْطِيهم (٤).\nفحظر الله تعالى على (٥) عباده المن بالصنيعة، واختص به صفةً لنفسه؛ (لأن مَنَّ) (٦) العبدِ (٧) تَعْيير وتَكْديرٌ، ومَنُّ الله تعالى إنعام، وإفضال، وتذكير.\n[٦٠٣] وأنشدنا (٨) أبو القاسم (٩) السدوسي (١٠)، قال: أنشدنا أبو الحسن عيسى بن زيد العَقيلي (١١)، قال: أنشدنا معاذ بن المثنى العنبري (١٢)، عن أبيه (١٣)،\n_________\n(١) في (ح): وفيها أسهم.\n(٢) في (ح) زيادة: لك.\n(٣) في (ح): ولا في أسهمك.\n(٤) رواه الطبري في \"جامع البيان\" ٣/ ٦٣.\n(٥) ساقطة من (أ).\n(٦) في (أ): لأنه من. وفي (ت)، (ح): لأن المَنَّ مِن.\n(٧) في (ح): العباد.\n(٨) في (ز): وأنشدني.\n(٩) في (ح) زيادة: الحسين بن محمد.\n(١٠) الحبيبي، عالم مفسر، كذبه الحاكم.\n(١١) كذاب.\n(١٢) ثقة متقن.\n(١٣) المثني بن معاذ بن معاذ العنبري أبو الحسن البصري.\nثقة. توفي سنة (٢٢٨ هـ)، وله إحدى وستون.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٢٦، \"تهذيب التهذيب\" لابن حجر\n٤/ ٢٣ \"تقريب التهذيب\" لابن حجر (٦٤٧٣).","vol":"7","page":231},{"text":"لمحمود الوراق (١):\nأحْسَنُ من كل حَسَن ... في كل وقت وزَمَن\nصنيعة مربوبةٌ ... خاليةٌ من المِنَنْ (٢)\n[٦٠٤] وأنشدني (٣) أبو علي زاهر بن أحمد (٤) السرخسي كِتابةً (٥) قال: أنشدنا (٦) أبو ذر القراطيسي (٧):\n_________\n(١) محمود بن الحسن الوراق البغدادي.\nشاعر مجود، أكثر القول في الزهد، والأدب، روى عنه أبو بكر بن أبي الدنيا، وأبو العباس بن مسروق وغيرهما. ويقال: إنه كان نخاسًا يبيع الرقيق. توفي في خلافة المعتصم في حدود سنة (٢٣٠ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١٣/ ٨٧، \"الأنساب\" للسمعاني ٥/ ٥٨٦، \"سير أعلام النبلاء\" للذهبي ١١/ ٤٦١.\n(٢) [٦٠٣] الحكم على الإسناد:\nفيه عيسى بن زيد كذاب.\nوالبيتان ذكرهما القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣١١.\n(٣) في (ت): وأنشدنا. وفي (ح): أنشدنا.\n(٤) كذا في جميع النسخ، وهو الصواب. وفي الأصل: محمد.\nوهو: زاهر بن أحمد بن محمد بن عيسى أبو علي السرخسي الإمام شيخ القراء والمحدثين.\n(٥) في (ح): في كتابه.\n(٦) في (أ): أنشدني.\n(٧) في (ت): الفراء. =","vol":"7","page":232},{"text":"ما تم معروفك عند امرئ ... كَلَّفْتَهُ للعُرْفِ إعظامكا\nإنَّ من البِرِّ فلا تكذبنْ (١) ... إكرام من أظهر إكرامكا\nوالمن للمنعم نقص فلا ... تفسِّدن (٢) بالمن إنعامكا\nوالعز في الجود وبخل الفتي ... مذلة أحببت إعلامكا (٣)\n[٦٠٥] وأنشدني (٤) محمد بن القاسم (٥)، قال: أنشدني محمد بن طاهر (٦)، قال: أنشدني أبو علي البصير (٧):\n_________\n= وهو: القاسم بن داود بن سليمان بن مردانشاه الكاتب القراطيسي أبو ذر البغدادي، راوية كتب أبي بكر بن أبي الدنيا. قال الخطيب: وكان ثقة. وقال الذهبي: ثقة، نبيل. توفي سنة (٣٣٢ هـ).\n\"تاريخ بغداد\" للخطيب ١٢/ ٤٤٨، \"الأنساب\" للسمعاني ٤/ ٤٦٤ \"تاريخ الإسلام\" للذهبي ٢٥/ ٧٨.\n(١) في (أ): تكدرن.\n(٢) في (أ): تستفسدًا.\n(٣) [٦٠٤] الحكم على الإسناد: رجاله ثقات.\n(٤) في (ح): أنشدني.\n(٥) محمد بن القاسم الفارسي، فقيه، مفسر كذبه الحاكم.\n(٦) محمد بن طاهر الوزير أبو نصر النيسابوري، بارع الذكر والوعظ، طُعن فيه لأجل حديث زاد فيه.\n(٧) في (ت)، (ح)، (أ): البصري. =","vol":"7","page":233},{"text":"وصاحب سَلَفَتْ منه إليَّ يدٌ ... أبْطَتْ (١) عليه مكافاتي فعاداني\nلما تَيَقَّنَ أن الدهرَ حاربني ... أبدى الندامة مما كان أولاني\nأفسدت بالمن ما قَدَّمْتَ من حَسَنٍ ... ليس الكريم إذا أعطي بمنان (٢)\n_________\n= وهو: الفضل بن جعفر بن الفضل بن يونس النخعي أبو علي البصير الأنباري ثم الكوفي.\nقال المرزباني في \"معجم الشعراء\" (ص ١٨٥): كان أبو علي ضريرًا، ولقب البصير لذكائه، وكان يتشيع، وهو أحد الأدباء، والبلغاء الظرفاء، وكان مترسلًا بليغًا. توفي في خلافة المعتمد بالله توفي سنة (٢٥٥ هـ) أو (٢٥٨ هـ).\nوانظر: \"الفهرست\" لابن النديم (ص ١٥٥) \"نكت الهميان في نُكت العميان\" خليل بن أيبك الصفدي (ص ٢٢٥)، \"لسان الميزان\" لابن حجر ٤/ ٤٣٨.\nقلت: استخلف المعتمد بالله سنة (٢٥٦ هـ) وتوفي سنة (٢٧٩ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٢/ ٥٤٠، \"البداية والنهاية\" لابن كثير ١١/ ٦٥.\nفيبعد أن يروي محمد بن طاهر المتوفى سنة (٣٦٥ هـ) عمن توفي في هذِه المدة.\nوالأبيات ذكرها القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣١١ دون نسبة لأحد.\n(١) في (ت)، (ح)، (أ): أبطأ.\n(٢) [٦٠٥] الحكم على الإسناد:\nإسناده ضعيف شيخ المصنف، كذبه الحاكم، وفيه من طُعن فيه.","vol":"7","page":234},{"text":"<span data-type=\"title\" id=toc-635>٢٦٣ </span>- قوله ﷿: ﴿قَوْلٌ مَعْرُوفٌ﴾\nأي: كلام حسن، ورد على المسائل جميل (١).\nوقيل: عدة (٢) حسنة (٣). قال (٤) الكلبي: دعاء صالح يدعو الرجل لأخيه بظهر الغيب (٥). وقال الضحاك: قول في إصلاح ذات البين (٦).\n﴿وَمَغْفِرَةٌ﴾ أي: ستر منه عليه؛ لما علم من خلته وفاقته؛ قاله (٧) محمد ابن جرير (٨). وقال الكلبي والضحاك: تجاوز (٩) عن ظالمه، (وخادمه، وزوجته إذا استطالت عليه (١٠). وقيل: يتجاوز عنه إذا استطال عليه\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣/ ٦٤، \"النكت والعيون\" للماوردي ١/ ٣٣٨، \"الوسيط\" للواحدي ١/ ٣٧٧.\n(٢) في (ت): قيل: وعدة.\n(٣) انظر: \"الوسيط\" للواحدي ١/ ٣٧٧، \"البسيط\" للواحدي ١/ ١٥٨ ب، وعزاه العطاء.\n(٤) في (ح)، (أ): وقال.\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ٣٢٦ والسمرقندي في \"بحر العلوم\" ١/ ٢٢٩، دون عزو لأحد.\n(٦) ذكره البغوي في \"معالم التنزيل\" ١/ ٣٢٦.\n(٧) في (ت): قال.\n(٨) \"تفسيره\" ٥/ ٥٢٠.\n(٩) في (ت): يتجاوز.\n(١٠) ما بين القوسين ساقط من (ت)، (ح)، (أ).\nوذكره عنهما البغوي في \"معالم التنزيل\" ١/ ٣٢٦.\nوأخرج ابن المنذر عن الضحاك في قوله: ﴿قَوْلٌ مَعْرُوفٌ ....﴾ الآية. قال: رد جميل، يقول: يرحمك الله، يرزقك الله، ولا ينتهره، ولا يغلظ له القول. =","vol":"7","page":235},{"text":"عند رده، علم الله تعالى أن الفقير إذا رُدَّ (١) بغير نوال شق عليه ذلك (٢)، فربما يدعوه ذلك (٣) إلى بذاءة اللسان، وإظهار الشكوى، وعلم ما يلحق المانع منه، فحثه على العفو والصفح (٤)، وبين أن ذلك ﴿خَيْرٌ﴾ له ﴿مِنْ صَدَقَةٍ﴾ يدفعها إليه ﴿يَتْبَعُهَا أَذًى﴾ أي: مَنّ، وتعيير للسائل بالسؤال، أو شكايةٌ منه، أو عيب (٥)، أو قول (٦) يؤذيه.\n﴿وَاللَّهُ غَنِيٌّ﴾ عن صدقة العباد، ولو شاء (الله لأغنى) (٧) جميع الخلق، ولكنه (٨) أعطى الأغنياء، لينظر كيف شكرهم، وابتلى الفقواء\" لينظر كيف صبرهم، وذلك قوله ﷿: ﴿وَاللَّهُ فَضَّلَ\n_________\n= انظر: \"الدر المنثور\" للسيوطي ١/ ٥٩٩.\nوذكر الواحدي في \"البسيط\" ١/ ١٥٨ ب نحو ما أورد المصنف، وعزاه لعطاء والحسن.\n(١) في (ت): زيادة: صح. أو كلمة نحوها.\n(٢) في جميع النسخ: ذلك عليه.\n(٣) ساقطة من (ح).\n(٤) في (ح): الصفح والعفو.\nانظر: \"النكت والعيون\" ١/ ٣٣٨، \"تفسير القرآن\" للسمعاني ٢/ ٤٢٥، \"زاد المسير\" لابن الجوزي ١/ ٣١٨.\n(٥) في (ت): أو عيبًا.\n(٦) في (أ): وقول.\n(٧) ساقط من (ت). وفي (ح)، (ز)، (أ): ولو شاء لأغنى.\n(٨) في (أ): ولكن.","vol":"7","page":236},{"text":"بَعْضَكُمْ عَلَى بَعْضٍ فِي الرِّزْقِ﴾ (١) بالقرض، والصدقة، والمعروف، والصلة. ﴿حَلِيمٌ﴾ (٢) إذ (٣) لم يعجل بالعقوبة على من يَمُنُّ، ويؤذي بصدقته.\n[٦٠٦] أخبرنا عبد الله بن حامد الوزان (٤)، قال: أنا أحمد (بن محمد) (٥) بن شاذان (٦)، قال: نا جيعويه (بن محمد) (٧)، قال: نا صالح بن محمد (٨)، قال: نا سليمان بن عمرو (٩)، عن أبي حازم (١٠) وعمرو (بن أبي عمرو) (١١)،\n_________\n(١) النحل: ٧١.\n(٢) ساقطة من جميع النسخ.\n(٣) في (ت): إن. وفي (ح): إذا.\n(٤) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٥) ساقطة من (ش).\n(٦) لم أجده.\n(٧) ساقطة من (ش)، (ح).\nوهو: جيعويه بن محمد.\nلم أظفر له بترجمة.\n(٨) صالح بن محمد الترمذي، متهم ساقط.\n(٩) سليمان بن عمرو أبو داود النخعي، كذاب.\n(١٠) سلمة بن دينار أبو حازم، ثقة.\n(١١) ساقطة من (ش). وهو: عمرو بن أبي عمرو ميسرة مولى المطلب بن عبد الله أبو عثمان المدني. ثقة ربما وهم. وقال الذهبي -ردًّا على ابن القطان- ما هو بمستضعف، ولا بضعيف، نعم ولا هو في الثقة كالزهري وذويه. وقال أيضًا: حديثه صالح حسن، منحط عن الدرجة العليا من الصحيح. توفي بعد سنة (١٥٠ هـ)، في أول خلافة المنصور.","vol":"7","page":237},{"text":"عن عبد الرحمن البَيلماني (١) مولي عمر بن الخطاب قال: قال رسول الله - ﷺ -: \"إذا سأل المسائل فلا تقطعوا عليه مسألته حتى يفرغ منها، ثم ردوا (٢) عليه بوقار، ولين، أو ببذل (٣) يسير، أو برد (٤) جميل؛ فإنه قد يأتيكم من ليس بإنس ولا جان ينظرون (٥) كيف صنيعكم فيما خولكم الله ﷿\" (٦)\n_________\n= \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٤٥٠، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٥٢، \"بيان الوهم والإيهام\" لابن القطان ٤/ ١٨٤، \"ميزان الاعتدال\" للذهبي ٣/ ٢٨١، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٩٤، \"هدي الساري\" لابن حجر (ص ٤٣٢)، \"تقريب التهذيب\" لابن حجر (٥٠٨٣).\n(١) كذا في ح)، (ز) وهو الصواب. وفي الأصل، (ش): السلماني. وفي (أ): البيكاني.\nوهو: عبد الرحمن بن البَيْلماني مولي عمر بن الخطاب المدني.\nنزل حران، ضعيف. توفي في خلافة الوليد بن عبد الملك.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢١٦، \"تهذيب الكمال\" للمزي ١٧/ ٨، \"تهذيب التهذيب\" لابن حجر، ٢/ ٤٩٣، \"تقريب التهذيب\" لابن حجر ٩/ ٣٨.\n(٢) في (أ): ردوها.\n(٣) في (ش)، (ح): وببذل.\n(٤) في (ز): رد.\n(٥) في (أ): ينظر.\n(٦) [٦٠٦] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع؛ فيه صالح بن محمد الترمذي. متهم، وسليمان بن عمرو، كذاب.\nوقد ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣١٠ بصيغة التمريض. وأبو عبد الله الحبيشي في \"البركة في فضل السعي والحركة\" (ص ٣٣).","vol":"7","page":238},{"text":"[٦٠٧] حدثنا (١) أبو منصور ظفر بن محمد بن أحمد (بن محمد) (٢) عبد الله بن الحسن بن علي بن الحسين (٣) بن علي بن أبي طالب (٤)\n_________\n= التخريج:\nروى العقيلي في \"الضعفاء الكبير\" ٢/ ٢١٣ ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ١٤ (٨٣٢) من طريق الحارث بن شبل، عن أم النعمان، عن عائشة قالت: قال رسول الله - ﷺ -: \"إنه ليأتي الناس المسائل ما هو بإنس ولا جان ولكنهم ملائكة الرحمن يختبرون بني آدم في رزقهم الذي رزقوا كيف صنيعهم فيه\".\nقال ابن الجوزي: هذا حديث لا أصل له، والمتهم به الحارث بن شبل، قال العقيلي: لا يتابع عليه، ولا يحفظ إلا عنه.\nوذكر الديلمي في \"مسند الفردوس\" ١/ ٣٢٢ (١٢٧٤) حديث عائشة مرفوعًا بلفظ: \"إذا وقف المسائل عليكم، فدعوه حتى يفرغ من كلامه، فإن كان شيئًا فبلغوه إياه، وإن لم يكن، فقولوا: رزقنا الله وإياكم. ولا تقولوا: بورك فيك، واعرضوا عليه الماء\".\nوعزاه ابن عراق في \"تنزيه الشريعة\" ٢/ ١٤٣ للديلمي، وقال: وفيه محمد بن سليمان بن أبي كريمة. وقال العقيلي في \"الضعفاء الكبير\" ٤/ ٧٤: روى عن هشام بن عروة بواطيل لا أصل لها.\nوانظر: \"لسان الميزان\" لابن حجر ٥/ ١٨٦.\n(١) في (ح): وأخبرنا.\n(٢) ساقطة من (ش).\n(٣) في (ح): عبد الله بن الحسين بن علي بن علي بن الحسن. وفي (ش): أبو منصور ظفر بن أحمد بن محمد بن عبد الله بن الحسن بن الحسن بن علي بن علي بن الحسين.\n(٤) ظفر بن محمد بن أحمد الحسيني، ضاعت أصوله الصحيحة، فصار يقرأ من الفروع التي كتبت من أصوله.","vol":"7","page":239},{"text":"قال: نا أبو بكر بن أبي دارم (١) الحافظ، قال: نا (٢) إبراهيم بن برية (٣) الهاشمي (٤)، قال: نا فتح بن شخرف (٥)، قال: سمعت بشر (٦) بن الحارث (٧) يقول: رأيت أمير المؤمنين علي بن أبي طالب - ﵁ - في\n_________\n(١) في (ز): داود.\nوهو: أحمد بن محمد بن السري بن يحيى بن أبي دارم أبو بكر الكوفي.\nقال الحاكم: رافضي غير ثقة. وقال الذهبي: الرافضي الكذاب. توفي في أول سنة (٣٥٧ هـ).\n\"تاريخ الإسلام\" للذهبي ٢٦/ ٦٨، \"ميزان الاعتدال\" للذهبي ١/ ١٣٩، \"لسان الميزان\" لابن حجر ١/ ٢٦٨.\n(٢) في (ش): أنا.\n(٣) في (ش): يزيد.\n(٤) إبراهيم بن عيسى بن أبي جعفر المنصور الهاشمي.\nويعرف بابن برية الهاشمي، نسب إلى أمه.\nقال الخطيب في \"تاريخ بغداد\" ٦/ ١٣٤: كان يصلي بالناس في مسجد جامع المنصور الجمعات وغيرها حتى مات، وكان صاحب علم وتنسك.\n(٥) الفتح بن شخرف بن داود بن مزاحم أبو نصر الكسي.\nأحد الورعاء، الزهاد، العباد، السياحين، ثم سكن بغداد.\nقال الخطيب في \"تاريخ بغداد\" ١٢/ ٣٨٤: وكان قليل المسانيد، كثير الحكايات.\nتوفي في شوال سنة (٢٧٣ هـ).\nوانظر: \"صفة الصفوة\" لابن الجوزي ٢/ ٤٠٢، \"طبقات الأولياء\" لابن الملقن (ص ٢٧٤).\n(٦) في (ش): تميم.\n(٧) بشر بن الحارث بن عبد الرحمن بن عطاء الحافي أبو نصر المروزي ثم البغدادي. ثقة، قدوة. قال الإمام أحمد: لو كان بشر تزوج لتم أمره. ولد سنة (١٥٢ هـ)، وتوفي في ربيع الأول سنة (٢٢٧ هـ). =","vol":"7","page":240},{"text":"المنام، فقلت: يا أمير المؤمنين تقول شيئًا لعل الله ﷿ أن ينفع (١) به؟ فقال لي (٢): ما أحسن عطف الأغنياء على الفقراء رغبة في ثواب الله، وأحسن منه تيه الفقراء على الأغنياء ثقة بالله. فقلت: يا أمير المؤمنين تزيد، فولّي، وهو يقول:\nقَدْ كُنتَ مَيْتًا فصرتَ حيًّا ... وعن قليلٍ تصيرُ مَيْتا\nعَزَّ (٣) بدار الفناء بيت ... فابْنِ بدار (٤) القرار (٥) بيتا (٦)\n_________\n= انظر: \"طبقات الصوفية\" للسلمي (ص ٣٩)، \"حلية الأولياء\" لأبي نعيم ٨/ ٣٣٦، \"سير أعلام النبلاء\" للذهبي ١٠/ ٤٦٩، \"تهذيب التهذيب\" لابن حجر ١/ ٢٢٥، \"تقريب التهذيب\" لابن حجر (٦٨٠).\n(١) في (ح): ينفعني.\n(٢) ساقطة من (ز).\n(٣) في (ح): هذا.\n(٤) في (ح): لدار.\n(٥) في هامش الأصل و(ش)، (ح)، (ز): البقاء.\n(٦) [٦٠٧] الحكم على الإسناد:\nالأثر بهذا الإسناد موضوع؛ فيه ابن أبي دارم كذاب.\nالتخريج:\nذكره القرطبي في \"لجامع لأحكام القرآن\" ٣/ ٣١٠ عن بشر بن الحارث.\nوقد رواه الخطيب البغدادي في \"تاريخ بغداد\" ٤/ ٣٨٦ من طريق أبي عبد الله محمد بن عبد الله ومحمد بن عمر بن فارس.\nوفي ٩/ ٤٢٦ من طريق أبي الحسن الحمادي القاضي. =","vol":"7","page":241},{"text":"<span data-type=\"title\" id=toc-636>٢٦٤ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ﴾ أي لا تحبطوا (١)\nأجور صدقاتكم، وثواب نفقاتكم ﴿بِالْمَنِّ﴾ على السائل.\nوقال ابن عباس: بالمن على الله ﷿ (٢). ﴿وَالْأَذَى﴾ لصاحبها.\nثم ضرب لذلك مثلًا، فقال تعالى: ﴿كَالَّذِي يُنْفِقُ مَالَهُ﴾ (أي (٣) كإبطال من (٤) ينفق ماله) (٥) ﴿رِئَاءَ النَّاسِ﴾ أي مراءاةً وسمعةً؛ ليروا نفقته، ويقولوا: إنه سخي كريم صالح.\n﴿وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾ وهذا المنافق (٦)، لأنَّ الكافر معلنٌ كفره غير مُرَاءٍ. ﴿فَمَثَلُهُ﴾ أي: مثل هذا المنافق المرائي ﴿كَمَثَلِ صَفْوَانٍ﴾ وهو الحجر الألمس.\n_________\n= وفي ١١/ ٢٣٤ من طريق أبي الفضل بن عبد السميع الشافعي.\nكلهم عن فتح بن شخرف قال: رأيت علي بن أبي طالب .. فذكره بنحوه ليس فيه ذكر بشر بن الحارث.\nوذكره عن الفتح ابن الملقن في \"طبقات الأولياء\" (ص ٢٧٥) وابن الجوزي في \"صفة الصفوة\" ٢/ ٤٠٣.\nوالبيتان في \"الشعر المنسوب للإمام علي بن أبي طالب\" (ص ٣٩).\n(١) في (ح): تبطلوا.\n(٢) ذكره الوا حدي في \"البسيط\" ١/ ١٥٩ أ، والبغوي في \"معالم التنزيل\" ١/ ٣٢٦ وأبو حيان في \"البحر المحيط\" ٢/ ٣٢١.\nوذكره الواحدي في \"الوسيط\" ١/ ٣٣٧ عن الكلبي.\n(٣) ساقطة من (أ).\n(٤) في (ش): الذي.\n(٥) ما بين القوسين ساقط من (ح).\n(٦) في (ش)، (ح): للمنافقين.","vol":"7","page":242},{"text":"قال الشاعر (١):\nما لي أراك (٢) كأني قد زرعت حصى ... في عام جدبٍ وَوَجْهُ الأرض صفوانُ\nأَمَا لِزَرْعِى إبَّان فأحصدُهُ ... كما يكون لوقت الزرع إبّانُ\nوهو واحد وجمع، فمن جعله جمعًا قال: واحده: صَفْوَانةٌ، بمنزلة تمرةٍ وتمرٍ، ونخلة ونخلٍ، ومن جعله واحدًا، جمعه: صُفِيًّا وصَفِيًّا (٣). قال الشاعر:\nمواقعُ الطَّير على الصُّفِيِّ (٤)\nقرأ (٥) الزهري: (صَفَوان) (بفتح الفاء (٦)، وجمعه صِفْوان) (٧)\n_________\n(١) لم أهتد لقائله، ولم أجد من ذكره.\n(٢) في (ش)، (ح): لديك. وفي (أ): أراني.\n(٣) انظر: \"معاني القرآن\" للأخفش ١/ ٣٨٥، \"جامع البيان\" للطبري ٣/ ٦٥، \"إعراب القرآن\" للنحاس ١/ ٣٣٤، \"مشكل إعراب القرآن\" لمكي ١/ ١١٢.\n(٤) هو الأخيل الطائي.\nانظر: \"الاشتقاق\" لابن دريد (ص ١٢٨)، \"لسان العرب\" لابن منظور ٧/ ٣٧١ (صفا).\nوالرجز في \"جامع البيان\" للطبري ٣/ ٦٥ دون عزو.\n(٥) في (ز): وقرأها.\n(٦) عزاها إليه ابن جني في \"المحتسب\" ١/ ١٣٧، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣)، والنحاس في \"إعراب القرآن\" ١/ ٣٣٤.\n(٧) ساقطة من (ش).","vol":"7","page":243},{"text":"مثل: كَرَوان وكِرْوان، ووَرَشان ووِرْشان.\n﴿عَلَيْهِ﴾ أي: على (١) ذلك الصفوان. ﴿تُرَابٌ فَأَصَابَهُ وَابِلٌ﴾ وهو المطر الشديد العظيم (٢) القطر.\n﴿فَتَرَكَهُ صَلْدًا﴾ وهو الحجر الصلب الأملس الذي لا شيء عليه. قال تأبط شَرًّا (٣).\nولستُ بِجِلْبٍ جِلْبِ رِيحٍ وقِرَّةٍ ... ولا بِصَفَا (٤) صَلْدٍ عن الخير أعزَلِ (٥)\n_________\n(١) ساقطة من (ش). وفي (ح): وعلى.\n(٢) في (ح): عظيم.\n(٣) ثابت بن جابر بن سفيان بن عميثل بن عدي الفهمي أبو زهير.\nمن شعراء الصعاليك، وأحد لصوص العرب المغيرين، اشتهر بسرعة العدو حتى إن الخيل لا تلحقه. وسمي تأبط شرًّا، لأنه تأبط سيفًا وخرج، فقيل لأمه: أين هو؟ فقالت: تأبط شرا وخرج. وقيل غير ذلك في سبب تسميته.\nانظر: \"الشعر والشعراء\" لابن قتيبة (ص ١٩٣)، \"سمط اللآلئ\" للميمني ١/ ١٥٨، \"الأغاني\" لأبي الفرج الأصفهاني ٢١/ ١٤٤، \"خزانة الأدب\" للبغدادي ١/ ١٣٧، \"المفضليات\" للمفضل الضبي (ص ٢٧).\nوالبيت في \"ديوانه\" (ص ١٧٤)، وفي \"جامع البيان\" للطبري ٣/ ٦٦، \"الجمان في تشبيهات القرآن\" لابن ناقيا (ص ٩٥)، \"لسان العرب\" لابن منظور ٩/ ١٩٠ (عزل).\nوالجلب هو السحاب المعترض، تراه كأنه جبل، والمعني: لست برجل لا نفع فيه، ومع ذلك فيه أذى كالسحاب الذي فيه ريحٌ وقِرٌ، ولا مطر فيه.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٣١٦ (جلب).\n(٤) في (أ): بصفي.\n(٥) في (ش)، (ح): معزل.","vol":"7","page":244},{"text":"وهو من الأرض ما لا ينبت، ومن الرؤوس ما لا شعر عليه، قال رؤبة (١):\nلما رَأَتْني خَلَقَ المُمَوَّهِ ... بَرَّاقَ أَصْلادِ الجبين الأجْلَهِ (٢)\nوهذا مثل ضربه الله ﷿ لنفقة المنافق والمرائي، والمؤمن الذي يمن بصدقته ويؤذي، يعني أن الناس يرون في الظاهر أن لهؤلاء أعمالًا (٣) كما يرى التراب على هذا الصفوان، فإذا كان يوم القيامة اضمحل (٤) كله وبطل؛ لأنه لم يكن لله، كما أذهب الوابل ما كان على الصفوان من التراب، فتركه صلدًّا أجرد لا شيء عليه.\n﴿لَا يَقْدِرُونَ عَلَى شَيْءٍ﴾ أي على (٥) ثواب شيء ﴿مِمَّا كَسَبُوا﴾\n_________\n(١) في \"ديوانه\" (ص ١٦٥)، \"جامع البيان\" للطبري ٣/ ٦٥ - ٦٦، \"الجمان في تشبيهات القرآن\" لابن ناقيا (ص ٩٥)، وعجزه في \"مجاز القرآن\" لأبي عبيدة ١/ ٨٢، \"الكامل في اللغة والأدب\" للمبرد ٢/ ١٠٥٢، \"إعراب القرآن\" للنحاس ١/ ٣٣٥.\nوخلق المموه: يعني قد بلي شبابي وأخلق. وأصلاد الجبين: يعني أن جبينه قد زال شعره.\nوقال محمود شاكر: الأجله: الأنزع الذي انحصر شعره عن جانبي جبهته. حاشية \"جامع البيان\" للطبري ٥/ ٥٢٤.\n(٢) في (ح): الأجلد.\n(٣) قبلها في (ح): عملًا.\n(٤) في (ح) زيادة: ذلك.\n(٥) ساقطة من (أ).","vol":"7","page":245},{"text":"عملوا في الدنيا؛ لأنهم لم يعملوه لله، وطلب ما عنده، إنما عملوا (١) رئاء الناس، وطلب حمدهم، فصار ذلك حظهم من أعمالهم.\n﴿وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ﴾ نظيرها قوله في وصف أعمال الكفار: ﴿مَثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ﴾ (٢) الآية (٣). وقوله: ﴿وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ﴾ (٤) الآية.\n[٦٠٦] أخبرنا أحمد بن أبي (٥)، قال: أنا عمران بن موسى (٦)، قال: أنا مكي بن عبدان (٧)، قال: نا محمد بن يزيد (٨)، قال: نا حفص القصير (٩)، عن أبي بكر (١٠)،\n_________\n(١) في (ش): عملوه.\n(٢) إبراهيم: ١٨.\n(٣) ساقطة من (أ).\n(٤) النور: ٣٩.\n(٥) أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٦) أبو موسى الخبوشاني، قال الحاكم: كان شيخًا يشبه المشايخ.\n(٧) مكي بن عبدان، المحدث الثقة المتقن.\n(٨) أبو عبد الله السلمي النيسابوري يلقب محمشًا، وثقه ابن حبان، وقال الخطيب: متروك الحديث.\n(٩) حفص بن عبد الله السلمي النيسابوري، صدوق.\nولم أجد في مصادر ترجمته أنه يلقب بالقصير؛ لكن ذُكر في الرواة عنه محمد بن يزيد محمش.\n(١٠) سُلْمى بن عبد الله بن سلمي، متروك الحديث.\nقلت: ذُكر حفص بن عبد الله في تلاميذه.","vol":"7","page":246},{"text":"عن عباد (١)، عن عكرمة (٢)، عن ابن عباس (٣) أن رسول الله - ﷺ - قال: \"إذا كان يوم القيامة نادى مناد يُسْمِعُ أهل الجمع: أين الذين كانوا يعبدون الناس؟ قوموا خذوا أجوركم ممن عَملتم له، فإني لا أقبل عملًا خالطه شيء من الدنيا وأهلها\" (٤).\n_________\n(١) عباد بن منصور الناجي أبو سلمة البصري.\nقال يحيى القطان: ثقة، لا ينبغي أن يترك حديثه لرأي أخطأ فيه، يعني القدر.\nوقال ابن عدي: هو في جملة من يكتب حديثه. وقال أبو حاتم: ضعيف الحديث، يكتب حديثه، ونرى أن هذِه الأحاديث، عن ابن أبي يحيى، عن داود ابن الحصين، عن عكرمة، عن ابن عباس. وقال النسائي: ضعيف، وقد كان أيضًا تغير. وقال أبو داود: قد تغير، وسئل: سمع عباد من عكرمة؟ قال: شيئًا والبقية لم يسمعها. وقد وصفه أحمد، والبخاري، والنسائي، والساجي، وابن حبان بالتدليس عن الضعفاء. وذكره في المدلسين: العلائي، وسبط ابن العجمي، وابن حجر، وجعله في المرتبة الرابعة. وقال: صدوق، رمي بالقدر، وكان يدلس، وتغير بآخرة. توفي سنة (١٥٢ هـ).\n\"الضعفاء والمتروكين\" للنسائي (ص ٢١٤)، \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ١٣٨، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٨٦، \"الكامل\" لابن عدي ٣٣٨/ ٤، \"ميزان الاعتدال\" للذهبي ٢/ ٣٧٦، \"جامع التحصيل\" للعلائي (ص ١٠٧)، \"التبيين لأسماء المدلسين\" لسبط ابن العجمي (ص ٣٠)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٨٢، \"تعريف أهل التقديس\" لابن حجر (ص ١٦٦)، \"التقريب التهذيب\" لابن حجر (٣١٤٢)\n(٢) عكرمة مولى ابن عباس، ثقة، ثبت.\n(٣) صحابي مشهور.\n(٤) [٦٠٨] الحكم على الإسناد:\nفي إسناده أبو بكر الهذلي متروك الحديث، وعباد بن منصور يدلس عن الضعفاء وقد عنعن. =","vol":"7","page":247},{"text":"[٦٠٩] وأخبرنا أحمد بن أبي (١)، قال: أنا محمد (٢) بن عمران (٣)، قال: أنا الحسن بن سفيان (٤)، قال: نا ابن أبي شيبة (٥)\n_________\n= التخريج:\nعزاه المتقي الهندي في \"كنز العمال\" ٣/ ٤٨٥ (٧٥٤٢) للديلمي في \"مسنده\". ولم أجده في \"مسند الفردوس\".\nوقد روى الترمذي في كتاب تفسير القرآن، باب ومن سورة الكهف (٣١٥٤) وقال: حديث حسن غريب وابن ماجه في كتاب الزهد، باب الرياء والسمعة (٤٢٠٣)، والإمام أحمد ٣/ ٤٦٦ (١٥٨٣٨)، ٤/ ٢١٥ (١٧٨٨٨)، والدولابي في \"الكنى والأسماء\" ١/ ٣٥، وابن حبان في \"صحيحه\"، انظر \"الإحسان\" ٢/ ١٣٠ (٤٠٤)، والطبراني في \"المعجم الكبير\" ٢٢/ ٣٠٧ (٧٧٨)، كلهم من طريق محمد بن بكر البرساني عن عبد الحميد بن جعفر قال: أخبرني أبي عن ابن ميناء عن أبي سعد بن أبي فضالة الأنصاري قال: سمعت رسول الله - ﷺ - يقول: \"إذا جمع الله الناس يوم القيامة ليوم لا ريب فيه نادى مناد: من كان أشرك في عمل عمله لله أحدًا، فليطلب ثوابه من عند غير الله، فإن الله أغنى الشركاء عن الشرك\" هذا لفظ الترمذي. قال علي بن المديني: سنده صالح.\nانظر: \"الإصابة\" لابن حجر ٧/ ٨٣، وله شاهد من حديث محمود بن لبيد، رواه الإمام أحمد في مسنده ٥/ ٤٢٨، (٢٣٦٣٠)، ٩/ ٤٢٥ (٢٣٦٣٦) وعلي بن حجر في \"حديثه\" (ص ٤٤٧) (٣٨٤)، والبغوي في \"شرح السنة\" ١٤/ ٣٢٣ (٤١٣٥)، وفي \"معالم التنزيل\" ١/ ٣٢٧. وقال المنذري في \"الترغيب والترهيب\" ١/ ٦٩: رواه أحمد بإسناد جيد.\n(١) أحمد بن أُبي أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٢) في (ز): أحمد.\n(٣) لم يتبين لي من هو.\n(٤) الحسن بن سفيان النسوي، الإمام ابن حجر الثبت.\n(٥) أبو بكر بن أبي شيبة، ثقة، حافظ.","vol":"7","page":248},{"text":"قال: نا كثير (١)، عن جعفر بن برقان (٢)، عن الوليد (٣)، عن\n_________\n(١) كثير بن هشام الكلابي أبو سهل الرقي.\nنزيل بغداد، ثقة. توفي سنة (٢٠٧ هـ) وقيل (٢٠٨ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٥٨، \"تاريخ بغداد\" للخطيب ١٢/ ٤٨٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٦٦، \"تقريب التهذيب\" لابن حجر (٥٦٣٣).\n(٢) جعفر بن برقان، صدوق، يهم في حديث الزهري.\n(٣) الوليد بن أبي الوليد واسمه عثمان ويقال الوليد القرشي مولي عثمان بن عفان وفيل: مولى ابن عمر أبو عثمان المدني.\nقال يحيى بن معين، وأبو زرعة، ويعقوب بن سفيان، والعجلي: ثقة.\nوقال أبو عبيد الآجري سألت أبا داود عنه فقال فيه خيرًا.\nوذكره ابن حبان في \"الثقات\" مرتين مرة في التابعين وقال: قد رأى ابن عمر، روى عن الليث بن سعد، ومرة في أتباع التابعين، وقال: يروي عن عبد الله بن دينار، روى عنه حيوة بن شريح، ربما خالف في حديثه على قلة حديثه.\nوقال ابن أبي حاتم: جعله البخاري اسمين، فسمعت أبي يقول: هو واحد. وأقره المزي، والذهبي، وابن حجر، قال الذهبي: ثقة، وقال ابن حجر: لين الحديث. من الرابعة.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٣٤، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٤٤٦)، \"التاريخ الكبير\" للبخاري ٨/ ١٥٦، \"المعرفة والتاريخ\" للفسوي ٢/ ٤٥٨، \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ١٨٤، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٩، \"الثقات\" لابن حبان ٥/ ٤٩٤، ٧/ ٥٢، \"تهذيب الكمال\" للمزي ٣١/ ١٠٧، \"الكاشف\" (٦٠٩٩)، \"تهذيب التهذيب\" لابن حجر ٣٢٧/ ٤، \"تقريب التهذيب\" لابن حجر (٧٤٦٤).\nقلت: هو ثقة كما قال الذهبي ولم أجد في مصادر ترجمته أنه روى عن عبد الوهاب المدني، أو أن جعفر بن برقان روى عنه. والذي جعلني أرجح أن الوارد =","vol":"7","page":249},{"text":"عبد الوهاب المدني (١) أن رجلًا (٢) دخل على معاوية (٣) فقال: مررت بالمدينة، فإذا أبو هريرة (٤) جالس في المسجد (٥)، حوله حلقة يحدثهم، فقال: حدثني خليلي أبو القاسم - ﷺ -، ثم استعبر؛ فبكي، فقال: حدثني (خليلي) (٦) أبو القاسم، ثم استعبر؛ فبكي، فقال (٧): حدثني (خليلي) (٨) أبو القاسم، (ثم استعبر؛ فبكي، فقال: حدثني\n_________\n= في الإسناد هو الوليد بن أبي الوليد المدني أن هذا الحديث قد روي من طريق آخر عنه، ثم هو في طبقة شيوخ جعفر بن برقان الذي قد روى عن أقران الوليد من أهل المدينة. انظر \"تهذيب الكمال\" للمزي ٥/ ١٢.\n(١) في هامش الأصل، (أ): المالئ. وفي (ز): المطائي. وفي (ح) زيادة: قال: بلغني.\nوهو: عبد الوهاب بن بخت المكي.\nسكن الشام، ثم المدينة. ثقة. قال العلائي: عن أبي هريرة، وابن عمر، وهو مرسل. توفي سنة (١١٣ هـ)، وقيل: (١١١ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٦٩، \"جامع التحصيل\" للعلائي (ص ٢٣١)، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٣٦، \"تقريب التهذيب\" لابن حجر (٤٢٥٤).\n(٢) هو شفي بن ماتع الأصبحي، أو ناتل الشامي.\n(٣) معاوية بن أبي سفيان، صحابي مشهور.\n(٤) صحابي مشهور.\n(٥) في (ش): المجلس.\n(٦) ساقطة من (ش).\n(٧) في هامش (ز): ثم قال.\n(٨) ساقطة من (ش).","vol":"7","page":250},{"text":"خليلي أبو القاسم) (١)، ثم قام. فأدركه الرجل فقال: إني (٢) غريب لست من أهل البلد، وقد أردت أن تحدث عن النبي - ﷺ - كل ذلك تخنقك العبرة، فأخبرني هذا (٣) الذي سمعته (٤)، وأردت (٥) أن تحدث به.\nقال: سمعت (رسول الله) (٦) - ﷺ - يقول: \"إذا كان يوم القيامة يؤتى برجل قد كان خُوِّل مالًا، فيقال له (٧): كيف صنعت فيما خَوَّلناك؟ فقال: أنفقت وأعطيت. قال (٨): أردت أن يقال فلان (٩) سخي، فقد قيل ذلك (١٠)، فماذا (١١) يغني عنك؟ ! ثم يؤتى برجل شجاع (١٢)، فيقال له (١٣): ألم أُشَجِّع قلبك؟ قال: بلى يا رب. قال: فكيف (١٤)\n_________\n(١) ساقطة من (ش)، (ح)، (أ).\n(٢) في (ح)، (ز)، (أ) زيادة: رجل.\n(٣) في (ز): عن هذا. وفي (أ) زيادة: الحديث.\n(٤) في (ز)، (أ): سمعت.\n(٥) في (ش): فأخبرني الذي أردت. وفي (ح): فأخبرني هذا الذي أردت.\n(٦) في (ش): النبي.\n(٧) ساقطة من الأصل.\n(٨) في (ز)، (أ): فيقال.\n(٩) كذا في جميع النسخ، وهو الصواب؛ لما سيأتي. وفي الأصل: فتى.\n(١٠) زيادة من (ش)، (ز)، (أ).\n(١١) في (ش): فما.\n(١٢) ساقطة من (ش).\n(١٣) ساقطة من (ش).\n(١٤) في (ش): وكيف. وفي (ز): فماذا.","vol":"7","page":251},{"text":"صنعت؟ قال: قاتلت حتى أهَرَقت (١) مهجتي. قال (٢): أردت أن يقال فلان شجاع، فقد قيل ذلك (٣)، فماذا يغني عنك؟ ! ثم يؤتى برجل قد كان أوتي (٤) علمًا، فيقال له: ألم نستحفظك (٥) العلم، فكيف صنعت؟ قال (٦): تعلمت وعلمت. فيقال: (أردت أن يقال) (٧) فلان عالم، فقد قيل ذاك (٨)، فما (٩) يغني عنك؟ ! ثم يقال اذهبوا بهم إلى النار\" (١٠).\n_________\n(١) في (ح): أهريقت.\n(٢) في (ز)، (أ): فيقال.\n(٣) في (ز)، (أ) زيادة: ذلك.\n(٤) في (ح): أفتى. وفي (ز): كان قد أوتي.\n(٥) في جميع النسخ: أستحفظك. وعدلت في (ز) إلى: نستحفظك.\n(٦) في (ش)، (ح): فيقول.\n(٧) ساقطة من (ش).\n(٨) في (أ): ذلك.\n(٩) في (ح): فماذا.\n(١٠) [٦٠٩] الحكم على الإسناد:\nشيخ المصنف وشيخ شيخه لم أجد فيهما جرحًا ولا تعديلًا، وفي الإسناد رجل مبهم.\nوالحديث قد روي من طرق صحيحة عن أبي هريرة.\nالتخريج:\nرواه الترمذي كتاب الزهد، باب في الرياء والسمعة (٢٣٨٢)، وقال: حديث حسن غريب، والنسائي في \"السنن الكبرى\"، انظر \"تحفة الأشراف\" للمزي ١٠/ ١١١ (١٣٤٩٣)، وابن المبارك في \"الزهد\" (ص ١٥٩) (٤٦٩)، والطبري في \"جامع البيان\" ١٣/ ١٢، وابن حبان في \"صحيحه\" كما في \"الإحسان\" =","vol":"7","page":252},{"text":"<span data-type=\"title\" id=toc-637>٢٦٥ </span>- قوله ﷿: ﴿وَمَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ﴾\nطلب (١) مرضاة الله (٢) ﴿وَتَثْبِيتًا مِنْ أَنْفُسِهِمْ﴾ قال الشعبي، والكلبي، والضحاك: يعني: تصديقًا من أنفسهم، يخرجون الزكاة طيبة بها أنفسهم، يعلمون أن ما أخرجوا خير لهم مما تركوا (٣). وقال\n_________\n= ٢/ ١٣٥ (٤٠٨)، والحاكم في \"المستدرك\" ١/ ٥٨٠، والبيهقي في \"شعب الإيمان\" ٥/ ٣٢٦ (٦٨٠٦)، والبغوي في \"شرح السنة\" ١٤/ ٣٣١ (٤١٤٣)، وفي \"معالم التنزيل\" ١/ ٣٢٧، كلهم من طريق حيوة بن شريح قال: حدثني الوليد بن أبي الوليد أبو عثمان أن عقبة بن مسلم حدثه أن شُفي بن ماتع حدثه عن أبي هريرة به بنحوه مطولًا. وفي آخره: قال الوليد أبو عثمان: فأخبرني عقبة أن شفيًّا هو الذي دخل على معاوية، فأخبره، وقال أبو عثمان: وحدثني العلاء بن أبي حكيم أنه كان سيافًا لمعاوية، فدخل عليه رجل، فحدثه بهذا عن أبي هريرة.\nورواه مسلم في كتاب الإمارة، باب من قاتل للرياء والسمعة استحق النار (١٩٠٥)، والنسائي في الجهاد، باب من قاتل ليقال: فلان جريء ٦/ ٢٣، والإمام أحمد في \"المسند\" ٢/ ٣٢٢ (٨٢٧٧)، والحاكم في \"المستدرك\" ٢/ ١٢١، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجه البخاري. وابن منده في \"التوحيد\" ٢/ ١٦٠ (٦٠٩)، وأبو نعيم في \"حلية الأولياء\" ٢/ ١٩٢، والبيهقي في \"السنن الكبرى\" ٩/ ١٦٨، وفي \"شعب الإيمان\" ٥/ ٣٢٥ (٦٨٠٥)، والخطيب في \"اقتضاء العلم العمل\" (ص ٦٠٩) (١٠٧)، وابن عبد البر في \"جامع بيان العلم وفضله\" ١/ ٦٨١ (١٢٠٢)، والأصبهاني في \"الترغيب والترهيب\" ١/ ١٢٤ (١٢١)، كلهم من طرق عن ابن جريج قال: حدثني يونس بن يوسف عن سليمان بن يسار قال: تفرق الناس عن أبي هريرة فقال له ناتل الشامي: يا أبا هريرة حدثنا حديثًا سمعته من رسول الله - ﷺ -. فذكره بنحوه.\n(١) في (ح): طلبه.\n(٢) في (ش)، (ح): رضا الله، وفي (ز)، (أ): رضاه.\n(٣) قول الشعبي رواه ابن زنجويه في \"الأموال\" ٣/ ١٢٢٠ (٢٣١٦)، والطبري في =","vol":"7","page":253},{"text":"السدي، وأبو صالح، وأبو روق، وابن زيد: يقينًا (١).\nوقال مفضل: على يقين بإخلاف الله عليهم. وقال قتادة: احتسابًا (٢). وقال يمان: ثقة. وقال عطاء ومجاهد: يتثبتون (٣) أين يضعون أموالهم (٤)،\n_________\n= \"جامع البيان\" ٣/ ٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥١٩ (٢٧٥٥، ٢٧٥٦). وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٠١ لعبد بن حميد.\nوقول الكلبي ذكره السمعاني في \"تفسير القرآن\" ٢/ ٤٢٨، والواحدي في \"الوسيط\" ١/ ٣٧٩.\nوقول الضحاك ذكره أبو حيان في \"البحر المحيط\" ٢/ ٣٢٣.\n(١) قول السدي ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢٠، والماوردي في \"النكت والعيون\" ١/ ٣٣٩، والواحدي في \"الوسيط\" ١/ ٣٧٩.\nوقول أبي صالح رواه الطبري في \"جامع البيان\" ٣/ ٦٩.\nوقول ابن زيد ذكره الماوردي في \"النكت والعيون\" ١/ ٣٣٩، والواحدي في \"الوسيط\" ١/ ٣٧٩.\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ٧٠ من طريق سعيد، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢٠ (٢٧٥٨) من طريق شيبان كلاهما عنه به. وروى عبد الرزاق في \"تفسير القرآن\" ١/ ١٠٧، عن معمر عنه أنه قال: ثقة من أنفسهم. ورواه الطبري في \"جامع البيان\" ٣/ ٦٩ من طريق عبد الرزاق به، بلفظ: يقينًا من أنفسهم.\n(٣) كذا في جميع النسخ، ومصادر تخريج الأثر. وفي الأصل: يتبينون.\n(٤) قول مجاهد رواه ابن زنجويه في \"الأموال\" ٣/ ١٢٢٠ (٢٣١٥)، والطبري في \"جامع البيان\" ٣/ ٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢٠ (٢٧٥٧)، وعزاه السيوطي في \"الدر المنثور\"١/ ٦٠١ لعبد بن حميد.\nوقول عطاء ذكره الواحدي في \"البسيط\" ١/ ١٥٩ أ، والبغوي في \"معالم التنزيل\" ١/ ٣٢٨، والرازي في \"مفاتيح الغيب\" ٧/ ٥٠.","vol":"7","page":254},{"text":"وكذلك قرأها مجاهد: (وتبيينًا (١) لأنفسهم) (٢). قال الحسن: كان الرجل إذا هم بصدقة تثبت، فإن كان لله أمضى، وإن خالطه شك أمسك (٣). وعلى هذا القول يحتمل أن يكون التثبيت بمعنى التثبت كقوله: ﴿وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا﴾ (٤) أي تبتلًا. وقال سعيد بن جبير وأبو مالك: تحقيقًا في دينهم (٥). وقال ابن كيسان: إخلاصًا وتوطينًا لأنفسهم على طاعة الله ﷿ في نفقاتهم (٦). وقال الزجاج (٧): يقرون حين ينفقون أنها مما يثيب (٨) الله ﷿ لهم (٩) عليه (١٠).\nوأصل هذِه الكلمة: من قول القائل: ثبتُّ فلانًا في هذا الأمر. إذا حققته وصححت عزمه وقويت رأيه، قال ابن رواحة:\n_________\n(١) في (ش)، (ح): وتثبتًا. وفي (ز)، (أ): وتثبيتًا.\n(٢) عزاها له الزمخشري في \"الكشاف\" ١/ ٣١٣. وفي \"شواذ القراءة\" للكرماني (٤٣ ب) أنه قرأ: (وتثبيتًا لأنفسهم)، باللام. وفي \"مفاتيح الغيب\" للرازي أنه قرأ: (وتثبيتًا من بعض أنفسهم).\n(٣) رواه ابن زنجويه في \"الأموال\" ٣/ ١٢٢١ (٢٣١٧)، والطبري في \"جامع البيان\" ٣/ ٧٠. وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٠١ لعبد بن حميد، وابن المنذر.\n(٤) المزمل: ٨.\n(٥) ذكره عنهما أبو حيان في \"البحر المحيط\" ٢/ ٣٢٣.\n(٦) ذكره أبو حيان في \"البحر المحيط\" ٢/ ٣٢٣.\n(٧) كذا في (ح)، (ز)، (أ). وفي الأصل، (ش): زجاج.\n(٨) في (ش)، (ز)، (أ): يثبت.\n(٩) ساقطة من (ح).\n(١٠) \"معاني القرآن\" ١/ ٣٤٧.","vol":"7","page":255},{"text":"فثبَّتَ الله ما آتاك من حَسَنٍ ... تَثبيتَ موسى ونَصْرًا كالذي نُصِرُوا (١)\n(قوله تعالى) (٢): ﴿كَمَثَلِ جَنَّةِ﴾ أي: بستان. قال الفراء: إذا كان في البستان نخل (فهو جنة، وإذا كان فيه كرم) (٣) فهو فردوس (٤). وقرأ مجاهد: (كمثل حبة) بالحاء (٥) والباء (٦).\n﴿بِرَبْوَةٍ﴾ قرأ السلمي، والعطاردي، والحسن، وعاصم، وابن عامر: ﴿بِرَبْوَةٍ﴾ بفتح الراء هاهنا، وفي سورة المؤمنين (٧)، وهي لغة بني تميم. وقرأ أبو جعفر، وشيبة، ونافع، وابن كثير، والأعمش (وحمزة) (٨)، والكسائي، وخلف، وأبو عمرو،\n_________\n(١) البيت في \"ديوانه\" (ص ١٥٩)، وفي \"السيرة النبوية\" لابن هشام ٤/ ١٦، \"الطبقات الكبرى\" لابن سعد ٣/ ٥٢٨، \"جامع البيان\" للطبري ٣/ ٦٩.\n(٢) ساقطة من (ح)، (أ).\n(٣) ما بين القوسين ساقط من (ش).\n(٤) قال الفراء في \"معاني القرآن\" ٢/ ٢٣١: الفردوس عربي أيضًا، والعرب تسمي البستان الفردوس.\n(٥) ساقطة من (ش).\n(٦) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣) وأبو القاسم الهذلي في \"الكامل في القراءات الخمسين\" (١٧١ ب)، والكرماني في \"شواذ القراءة\" (٤٣ ب)، وابن الجوزي في \"زاد المسير\" ١/ ٣١٩.\nوقال العكبري في \"إعراب القراءات الشواذ\" ١/ ٢٧٨: وهو تصحيف بعيد من المعني.\n(٧) آية: ٥٠.\n(٨) ساقطة من الأصل، والمثبت من سائر النسخ.","vol":"7","page":256},{"text":"ويعقوب، وأيوب: (برُبوة) (١) بضم الراء فيهما (٢). واختاره أبو عبيد وأبو حاتم؛ لأنها أكثر اللغات وأشهرها. وقرأ ابن عباس، وأبو إسحاق السبيعي، وابن أبي إسحاق: (برِبوة) بكسر الراء (٣).\nوقرأ أشهب العقيلي (٤): (برِباوة) با لألف وكسر الراء (٥). وهي\n_________\n(١) ساقطة من (أ).\n(٢) في (ش): هاهنا.\nانظر: \"جامع البيان\" للطبري ٣/ ٧١، \"السبعة\" لابن مجاهد (ص ١٩٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٤)، \"الكامل في القراءات الخمسين\" للهذلي (١٧١ ب)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٢.\n(٣) روى الحاكم في \"المستدرك\" عن ابن عباس أنه كان يقرأ: (برِبوة) بكسر الراء، وقال الحاكم في \"المستدرك\" ٢/ ٣١١: صحيح الإسناد ولم يخرجاه.\nوعزاها لابن عباس: الطبريُّ في \"جامع البيان\" ٣/ ٧١، والنحاس في \"إعراب القرآن\" ١/ ٣٣٥، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣).\nوعزاها لأبي إسحاق السبيعيِّ: النحاسُ في \"إعراب القرآن\" ١/ ٣٣٥، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣١٦.\nوقال أبو منصور الأزهري في \"علل القراءات\" ١/ ١٩٥: و(رِبوة) لغة، ولا يجوز القراءة بها.\n(٤) في (ح): أشهب والعقيلي.\n(٥) عزاها له ابن عطية في \"المحرر الوجيز\" ١/ ٣٥٩، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣١٦، وأبو حيان في \"البحر المحيط\" ٢/ ٣٢٤.\nوقد ذكر ابن خالويه في\"مختصر في شواذ القرآن\" (ص ٢٣)، والكرماني في \"شواذ القراءة\" (٤٣ ب) أن أشهب العقيلي كان يقرأ: (برَباوة) بألف والراء مفتوحة.\nوالقراءة ذكرها الأخفش في \"معاني القرآن\" ١/ ٣٨٤، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣) دون عزو.","vol":"7","page":257},{"text":"جميعًا المكان المرتفع المستوي الذي تجري فيه الأنهار، فلا يعلوه الماء ولا يعلو على (١) الماء. إنما سُميت (٢) رَبوة؛ لأنها رَبَتْ فَغَلُظَت وعَلَتْ، من قولهم: رَبَا الشيء يربو، إذا انتفخ فعظُم (٣). وإنما جعلها: ﴿بِرَبْوَةٍ﴾ لأن الثبات (كان أحسن عليها) (٤) وأزكى (٥).\n﴿أَصَابَهَا وَابِلٌ﴾ (٦) أي (٧): مطر (كثير شديد) (٨). ﴿فَآتَتْ أُكُلَهَا﴾ وقرأ نافع وابن كثير وأبو عمرو بالتخفيف، والباقون بالتثقيل (٩). وهو الثمر. قال المفضل: الأُكل: كثرة ما في الشيء مما يجود ويقوى به، يقال: ثوب كثير الأُكْل أي: كثير الغزل. ومعناه فأعطت ثمرها ﴿ضِعْفَيْنِ﴾ وأضعفت في الحمل، قال عطاء: حَمَلَت في سنة من الريع ما يحمل غيرها في سنين (١٠). وقال عكرمة: حملت في السنة\n_________\n(١) في (ش)، (ح)، (أ): عن.\n(٢) في (ح): سمي.\n(٣) كذا في هامش الأصل، وجميع النسخ. وفي الأصل: ارتفع.\nانظر: \"جامع البيان\" للطبري ٣/ ٧١.\n(٤) في (ش)، (ح): عليها أحسن.\n(٥) في (ز) زيادة: ريعًا.\n(٦) قبلها وفي (ح): قوله ﷿.\n(٧) ساقطة من (ش)، (ح).\n(٨) في (ش)، (ح): شديد كثير.\n(٩) انظر: \"السبعة\" لابن مجاهد (ص ١٩٠)، \"الحجة\" لابن زنجلة (ص ١٤٦)، \"الغاية في القراءات العشر\" لابن مهران الأصبهاني (ص ١١٩).\n(١٠) في (ش)، (ح)، (ز): سنتين. =","vol":"7","page":258},{"text":"مرتين (١)\n﴿فَإِنْ لَمْ يُصِبْهَا وَابِلٌ فَطَلٌّ﴾ أي: فطش، وهو أضعف المطر وألينه. قال السدي: هو الندى (٢).\n[٦١٠] أخبرني (٣) ابن فنجويه (٤)، قال: نا طلحة بن محمد بن جعفر القاضي (٥) وعبيد الله بن أحمد بن يعقوب المقرئ (٦) قالا: نا أبو بكر ابن مجاهد (٧)، قال: نا عباس (٨)، قال: نا ابن معين (٩)،\n_________\n= ذكره البغوي في \"معالم التنزيل\" ١/ ٣٢٨، وأبو حيان في \"البحر المحيط\" ٢/ ٣٢٥، والرازي في \"مفاتيح الغيب\" ٧/ ٥١.\nوذكره الواحدي في \"البسيط\" ١/ ١٥٩ ب، عن ابن عباس من رواية عطاء.\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ٣٢٨، وأبو حيان في \"البحر المحيط\" ٢/ ٣٢٥.\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ٧٢، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢١.\n(٣) في (ح) زيادة: الحسين بن محمد.\n(٤) الحسين بن محمد بن فنجويه، أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٥) طلحة بن محمد بن جعفر الشاهد، أبو القاسم سيئ الحال في الحديث، وضعفه الأزهري.\n(٦) أبو الحسين بن البواب، ثقة.\n(٧) أحمد بن موسى بن العباس بن مجاهد أبو بكر البغدادي، ثقة مأمون.\n(٨) عباس بن محمد الدوري، ثقة، حافظ.\n(٩) يحيى بن معين، ثقة، حافظ إمام الجرح والتعديل.","vol":"7","page":259},{"text":"قال: نا سعيد بن زكريا المدائني (١) قال: نا عبد الملك بن سلّام أبو سلام (٢) عن زيد بن أسلم (٣) في قوله ﷿: ﴿فَإِنْ لَمْ يُصِبْهَا وَابِلٌ فَطَلٌّ﴾ قال: هي أرض مصر إن لم يصبها مطر زكت (٤)، فإن أصابها مطر أضعفت (٥).\n_________\n(١) سعيد بن زكريا القرشي أبو عثمان، ويقال أبو عمر المدائني.\nقال الإمام أحمد، ويحيى بن معين، وصالح بن محمد: ثقة. وذكره ابن حبان وابن شاهين في \"الثقات\". وقال الإمام أحمد في رواية أخرى: لم يكن به في نفسه بأس، ولكن لم يكن بصاحب حديث. وقال يحيى بن معين في رواية أخرى: ليس به بأس. وقال البخاري: صدوق. وقال النسائي: صالح. وقال أبو حاتم: صالح ليس بذاك القوي. قال ابن حجر: صدوق، لم يكن بابن حجر، من التاسعة.\n\"معرفة الرجال ليحيي بن معين\" رواية ابن محرز ١/ ٨٢، \"التاريخ الكبير\" للبخاري ٣/ ٤٧٤، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٣، \"الثقات\" لابن حبان ٨/ ٢٦٣، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٩٧)، \"تاريخ بغداد\" للخطيب ٩/ ٦٩، \"تهذيب التهذيب\" لابن حجر ٢/ ١٨، \"تقريب التهذيب\" لابن حجر (٢٣٠٨).\n(٢) عبد الملك بن مسلم بن سلام الحنفي أبو سلام الكوفي. ثقة، شيعي. من السابعة. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٦٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٢٦، \"تقريب التهذيب\" لابن حجر (٤٢١٦).\n(٣) زيد بن أسلم، ثقة عالم، وكان يرسل.\n(٤) في (أ) زيادة: أي أنبتت.\n(٥) في (ش)، (ز): ضعفت.\n[٦١٠] الحكم على الإسناد:\nفيه شيخ المصنف صدوق يروي المناكير، وشيخ شيخه ضعيف، وسعيد بن زكريا، صدوق، ولكنه توبع؛ فالأثر صحيح لغيره. إن شاء الله. =","vol":"7","page":260},{"text":"وهذا مثل ضربه الله ﷿ لعمل المؤمن المخلص، يقول: كما أن هذِه (١) الجنة تريع في كل حال ولا تُخْلِف ولا يخيب صاحبها سواء قل المطر أو كثر، كذلك يُضَعِّف الله ﷿ ثواب صدقة المؤمن المخلص الذي لا يمن ولا يؤذي، سواء قلّت نفقته وصدقته أو كثرت (٢)، فلا يخيب بحال (٣). ﴿وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ﴾.\n* * *\n_________\n= التخريج:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢١ (٢٧٦٥) عن عمار بن خالد قال: حدثنا يزيد بن هارون عن عبد الملك بن مسلم بن سلام، به بنحوه.\nوهذا إسناد صحيح؛ عمار بن خالد الواسطي، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (٤٨٢٠)، ويزيد بن هارون، ثقة، ثبت.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٦٠٢ لعبد بن حميد.\n(١) ساقطة من (ش).\n(٢) في (ز): كبرت. وفي (ش): ولا يؤذي فلا لك نفقته قل أم كثر.\n(٣) ساقطة من (ز).","vol":"7","page":261},{"text":"<span data-type=\"title\" id=toc-638>٢٦٦ </span>- (قوله ﷿) (١): ﴿أَيَوَدُّ أَحَدُكُمْ﴾ (٢)\nهذِه الآية متصلة بقوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى﴾ الآية ﴿أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ وَأَعْنَابٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ لَهُ فِيهَا مِنْ كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ﴾.\nوإنما قال: ﴿وَأَصَابَهُ﴾ فردّ الماضي على المستقبل؛ لأن العرب تلفظ بوددت مرة مع (لو) وهي للماضي، فيقولون: وددت لو ذهب (٣) عنا، ومرة مع (أن) وهي للمستقبل، فتقول: وددت أن تذهب عنا، و(لو) و(أن) مضارعان في معنى الجزاء؛ ألا ترى أن العرب ربما جمعت بين (لو) و(أن)؟ قال الله ﷿: ﴿وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ﴾ (٤)، كما تجمع بين (ما) و(إن) وهما (٥) جَحْدٌ. قال الشاعر (٦):\n_________\n(١) ساقطة من (ح). وفي (ش): قوله عز من قائل.\n(٢) في (ش)، (ح) زيادة: الآية. وفي (أ) زيادة: أن تكون له جنة من نخيل وأعناب تجري من تحتها الأنهار.\n(٣) في (ش): هبت. وفي (ح)، (ز)، (أ): ذهبت.\n(٤) آل عمران: ٣٠.\n(٥) في (أ): وهي.\n(٦) لم أهتد لقائله وهو في \"معاني القرآن\" للفراء ١/ ١٧٦، ١/ ٣٧٤، \"جامع البيان\" للطبري ١٢/ ٣٢٥.\nوالفوالج: جمع فالج، وهو الجمل الضخم ذو السنامين، يحمل من السند.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣١٣ (فلج).","vol":"7","page":262},{"text":"ما إن رأينا مِثْلَهُنَّ لمعشرٍ (١) ... سود الرءوس فوالج وفيولُ (٢)\nفلما جاز ذلك صلح أن يقال فيها (٣): فَعَلَ (٤) بتأويل يفعل، ويفعلُ بتأويل فَعَلَ، وأن يُنْطَقَ بـ (لو) مكان (أن)، وبـ (أن) مكان (لو) (٥).\nفمعنى الآية: أيود أحدكم لو (٦) كان له جنة من نخيل وأعناب -الآية- وأصابه الكبر ﴿وَلَهُ ذُرِّيَّةٌ﴾ أولاد صغار ﴿ضُعَفَاءُ﴾ أي (٧) ضعافٌ وعَجَزَة (٨)، نظيرها في سورة (٩) النساء (١٠).\n﴿فَأَصَابَهَا إِعْصَارٌ﴾ وهي الريح العاصف التي تهب (١١) من الأرض إلى السماء كأنها عمود، قال الكميت:\nتُسْدِي الرياح بها ذَيْلًا وتُلْحِمُهُ ... ذا معتف من دُقَاق الترب بوارِ (١٢)\n_________\n(١) في (أ): فمعشر.\n(٢) في (ش): فتول. وفي (أ): وقبول.\n(٣) في (ح): فيهما.\n(٤) ساقطة من (ح).\n(٥) انظر: \"معاني القرآن\" للفراء ١/ ١٧٥ - ١٧٦.\n(٦) في (ش): قبلها زيادة: كما.\n(٧) ساقطة من (ش)، (ح).\n(٨) ساقطة من (ح).\n(٩) ساقطة من (ش)، (ح).\n(١٠) آية: ٩.\n(١١) كذا في جميع النسخ. وفي الأصل: تمت.\n(١٢) كذا في هامش الأصل، (أ). وفي (ش)، (ح)، (ز): موار. وفي الأصل: فوار.","vol":"7","page":263},{"text":"في منْخُل جاء من هَيْفٍ يمانيةٍ ... بالسافياء (١) وفي غربال إعصارِ (٢)\nوجمعه أعاصير.\nقال يزيد بن المفَرِّغ الحِمْيري:\nأناس أجارونا فكان جوارهم ... أعاصير من فسو (٣) العِراق المُبَذَّرِ (٤) (٥)\nوهذا مثل ضربه الله ﷿ لنفقة المنافق والمرائي، يقول: عمل\n_________\n(١) في (ش)، (أ): بالساقيات.\n(٢) لم أجدهما في \"ديوانه\" ولا في \"شرح الهاشميات\".\nوالسافياء: الريح التي تحمل ترابًا كثيرًا على وجه الأرض تهجمه على الناس.\nانظر: \"لسان العرب\" لابن منظور (سفا) ٦/ ٢٩٠.\n(٣) كذا في (ش)، (ح). وفي الأصل، (ز)، (أ): فسق.\n(٤) في (ح): المنذر. وفي (ش): العراقي المقذر.\n(٥) يزيد بن ربيعة بن مُفَرِّغ الحميري أبو عثمان.\nشاعر إسلامي، حليف لقريش، من شعراء الدولة الأموية. اشتهر بشعره الساخر من عباد وعبيد الله ابني زياد بن أبيه.\nانظر: \"الشعر والشعراء\" لابن قتيبة (ص ٢٢٦)، \"الأغاني\" لأبي الفرج الأصفهاني ١٨/ ١٨١، \"خزانة الأدب\" للبغدادي ٤/ ٣٢٥.\nوالبيت في \"ديوانه\" (ص ١٣٦)، \"جامع البيان\" للطبري ٣/ ٧٨، \"تاريخ الرسل والملوك\" للطبري ٥/ ٣١٩، \"الأغاني\" لأبي الفرج الأصفهاني ١٨/ ١٩١.\nوقوله من فسو العراق: أراد قوم المنذر بن الجارود كانوا يعيرون بالفسو؛ لأن بلادهم بلاد نخل، فيأكلونه، ويحدث في أجوافهم الرياح والقراقير.\nانظر: حاشية \"جامع البيان\" للطبري ٥/ ٥٥١.","vol":"7","page":264},{"text":"هذا (١) المرائي في حُسْنِهِ كحسن الجنة ينتفع (به (٢) كما ينتفع) (٣) صاحب الجنة بها، فإذا كبر وضعُف وصار له أولاد صِغار ضعاف، أصاب جنته إعصار ﴿فِيهِ نَارٌ فَاحْتَرَقَتْ﴾ أحوج ما كان إليها، وضعف عن إصلاحها؛ لكبره وضعف أولاده عن إصلاحها؛ لصغرهم، ولم يجد هو ما يعود (٤) على أولاده، ولا أولاده (٥) ما يعودون (٦) على أبيهم (٧)، فبقي هو وأولاده فقراء، عجزة، متحيرين، لا يقدرون على حيلة (٨)، فكذلك يُبطل الله ﷿ عمل هذا المرائي والمنافق حين (٩) لا مستعتب لهما، ولا توبة، ولا إقالة من ذنوبهما.\nقال عبيد بن عمير: سأل عمر (١٠) أصحاب النبي (١١) - ﷺ - عن هذِه الآية: فيمن (١٢) نزلت؟ فقالوا: الله أعلم. فغضب عمر، وقال: قولوا\n_________\n(١) ساقطة من (ح).\n(٢) كذا في (ح) وهو الصواب. وفي الأصل، (ز)، (أ): بها.\n(٣) ما بين القوسين ساقط من (ش).\n(٤) في (ش)، (ح) زيادة: به. وفي (ز): ولم يكن له ما يعود.\n(٥) في (ش): قبلها زيادة: ولو.\n(٦) في (ش) زيادة: به.\n(٧) في (ز): قبلها زيادة: جنة.\n(٨) كذا في هامش الأصل، وجميع النسخ. وفي الأصل: جنته.\n(٩) في (أ): حيث.\n(١٠) في (ح) زيادة: بن الخطاب.\n(١١) في (أ): رسول الله.\n(١٢) في (ح): فيما.","vol":"7","page":265},{"text":"نعلم، أولا نعلم. فقال ابن عباس: في نفسي منها شيء يا أمير المؤمنين. فقال عمر - ﵁ -: قل يا ابن أخي، ولا تحقر نفسك. فقال ابن عباس: ضُرِب مثلًا لعملٍ. قال: لأي عمل؟ فقال: لرجل يعمل عملًا صالحًا، فيكون مثلًا للجنة، ثم يبعث الله له الشيطان، فيسيء في آخر عمره، ويتمادى في الإساءة حتى يموت على ذلك، فيكون الإعصار مثلًا لإساءته التي مات عليها (١).\nقوله (٢): ﴿كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ﴾.\n\n<span data-type=\"title\" id=toc-639>٢٦٧ </span>- (قوله ﷿) (٣): ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ﴾\nخيار، وجياد (٤)، نظيره: (قوله ﷿: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ (٥).\n_________\n(١) رواه البخاري في كتاب التفسير، باب قوله ﴿أيود أحدكم أن تكون له جنة ..﴾ (٤٥٣٨)، والثوري في \"تفسيره\" (ص ٧٢) (١٣١) مختصرًا. وابن المبارك في \"الزهد\" (ص ٥٤٦) (١٥٦٨)، والطبري في \"جامع البيان\" ٣/ ٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢٢ (٢٧٧٣)، والحاكم في \"المستدرك\" ٢/ ٣١١، كلهم من طرق عن ابن جريج قال: سمعت أبا بكر بن أبي مليكة يحدث عن عبيد بن عمير، به. وقد ساق الثعلبي معنى الحديث ولم يسق لفظه، وهو: ... قال ابن عباس: ضربت مثلًا لعمل. قال عمر: أي عمل؟ قال ابن عباس: لعمل رجل غني يعمل بطاعة الله ﷿، ثم بعث الله له الشيطان، فعمل بالمعاصي حتى أغرق أعماله. هذا لفظ البخاري.\n(٢) ساقطة من (ح)، (ز)، (أ).\n(٣) ساقطة من (ش)، (ح).\n(٤) ساقطة من (ش).\n(٥) آل عمران: ٩٢.","vol":"7","page":266},{"text":"وقال ابن مسعود ومجاهد: من حلالات (١).\nدليله) (٢) قوله: ﴿يَاأَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ﴾ (٣). ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾ (٤). وقال النبي - ﷺ -: \"إن الله تعالى قسم بينكم أخلاقكم كما قسم بينكم (٥) أرزاقكم، وإن الله طيب لا يقبل إلا الطيب (٦)، لا يكسب عبد مالًا من حرام فيتصدق منه (٧) فيقبل منه (٨)، ولا ينفق منه فيبارك (٩) له فيه، ولا يتركه خلف ظهره، إلا كان زاده إلى النار، وإن الله لا يمحو السيئ بالسيئ، ولكنه (١٠) يمحو السيئ بالحسن، وإن الخبيث لا يمحوه (١١) الخبيث\" (١٢).\n_________\n(١) في (أ): حلالاته.\nوقول ابن مسعود: ذكره البغوي في \"معالم التنزيل\" ١/ ٣٢٩، والرازي في \"مفاتيح الغيب\" ٧/ ٥٤.\nوقول مجاهد: رواه الطبري في \"جامع البيان\" ٣/ ٣٤٧ - ٣٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢٦ (٢٧٩٣).\n(٢) ما بين القوسين ساقط من (ش).\n(٣) المؤمنون: ٥١.\n(٤) البقرة: ١٧٢.\n(٥) ساقطة من (ش).\n(٦) في (ش)، (ح): طيبًا.\n(٧) في (أ): به.\n(٨) ساقطة من (أ).\n(٩) في (ز): زيادة: الله.\n(١٠) في (ح): ولكن. وفي (أ): وإنما.\n(١١) في (ش)، (ح)، (ز): لا يمحو.\n(١٢) رواه الإمام أحمد في \"المسند\" ١/ ٣٨٧ (٣٦٧٢)، وابن أبي عاصم في \"الزهد\" =","vol":"7","page":267},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= (ص ١٠٦) (٢٠٩)، والبزار في \"البحر الزخار\" ٥/ ٣٩٢ (٢٠٢٦)، وابن أبي الدنيا في \"إصلاح المال\" (ص ١٦٢) (٤٢)، والعقيلي في \"الضعفاء الكبير\" ٢/ ٢١٣، والدولابي في \"الكني والأسماء\" ١/ ١٤١، والشاشي في \"مسنده\" ٢/ ٣٠٠ (٨٧٧) مختصرًا. والحاكم في \"المستدرك\" ٢/ ٤٨٥، ٤/ ١٨٢ مختصرًا، وقال: صحيح الإسناد، ولم يخرجاه ووافقه الذهبي. والبيهقي في \"شعب الإيمان\" ٤/ ٣٩٥ (٥٥٢٤)، والبغوي في \"شرح السنة\" ٨/ ٩ (٢٠٣٠)، والأصبهاني في \"الترغيب والترهيب\" ١/ ٩٨ (٧٢) كلهم من طريق أبان بن إسحاق الأسدي قال: حدثنا الصباح بن محمد الأحمسي، عن مرة الهمداني، عن عبد الله بن مسعود، به بنحوه مرفوعًا.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٢٨: رواه أحمد، ورجاله وثقوا، وفي بعضهم خلاف. وقال أيضًا في ١٠/ ٢٩٢: رواه البزار، وفيه من لم أعرفهم. وفي حاشيته عن ابن حجر قال: كلهم معروف، والآفة من الصباح.\nوالصباح، قال ابن حجر فيه: ضعيف، أفرط فيه ابن حبان. وقال العقيلي: يرفع الموقوف.\n\"الضعفاء الكبير\" للعقيلي ٢/ ٢١٣، \"المجروحين\" لابن حبان ١/ ٣٧٣، \"ميزان الاعتدال\" للذهبي ٢/ ٣٠٦، \"تقريب التهذيب\" لابن حجر (٢٨٩٨).\nوقد رواه ابن عدي في \"الكامل\" ٢/ ٣١١، والدارقطني في \"العلل\" ٦/ ٢٧١، والحاكم في \"المستدرك\" ١/ ٨٨ - ٨٩ وقال: صحيح الإسناد، ولم يخرجاه، وأبو نعيم في \"حلية الأولياء\" ٤/ ١٦٦، ٥/ ٣٥، والبيهقي في \"شعب الإيمان\" ١/ ٤٢٥ (٦٠٧)، وابن الجوزي في \"العلل المتناهية\" ٢/ ٣٥٢ (١٤٠١)، كلهم من طرق، عن زبيد، عن مرة، عن عبد الله بن مسعود به مرفوعًا بذكر أوله، وليس فيه: \"ولا يكسب عبد مالًا حرامًا .. \".\nقال أبو نعيم في \"حلية الأولياء\" ٤/ ١٦٦: هذِه الزيادة لم يروها عن مرة إلا الصباح، ولا عنه إلا أبان.\nورواه ابن أبي شيبة في \"المصنف\" ١٢/ ٢١٠ (٣٥٥٤٨)، والبخاري في \"الأدب =","vol":"7","page":268},{"text":"قوله (١): ﴿مَا كَسَبْتُمْ﴾ بالتجارة والصناعة (٢) (من الذهب والفضة) (٣).\nقال عبيد بن رفاعة (٤): خرج علينا رسول الله - ﷺ - فقال: \"يا معشر التجار، أنتم فجار إلا من أتقى وبر وصَدق (٥)، وقال بالمال هكذا\n_________\n= المفرد\" (ص ١٠٤) (٢٧٥)، وأبو الحسين المروزي في \"زوائده على الزهد\" لابن المبارك (ص ٣٩٩) (١١٣٤)، والطبراني في \"المعجم الكبير\" ٩/ ٢٠٣ (٨٩٩٠)، وأبو نعيم في \"حلية الأولياء\" ٥/ ٣٥، كلهم من طرق أخرى عن زبيد، عن مرة، عن عبد الله موقوفًا.\nقال العقيلي في \"الضعفاء الكبير\" ٤/ ٢١٣: ورواه الثوري، عن زبيد، عن مرة، عن عبد الله موقوفًا، وهذا أولي.\nقال الدارقطني في \"العلل\" ٦/ ٢٧١: والصحيح موقوف.\nوقال أبو نعيم فى \"حلية الأولياء\" ٤/ ١٦٦: رواه إسماعيل بن أبي خالد والمسعودي في آخّرين، عن زبيد مثله موقوفًا.\nوقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٩٠: رواه الطبراني موقوفًا، ورجاله رجال الصحيح.\n(١) ساقطة من (ز).\n(٢) في (ش): والصياغة.\n(٣) ما بين القوسين من (ش)، وفي (ح): بالتجارة وبالصناعة.\n(٤) عبيد، (ويقال: عبيد الله) بن رفاعة بن رافع بن مالك الزرقي الأنصاري المدني.\nولد على عهد النبي - ﷺ -، وأرسل عنه. قال العجلي: مدني، تابعي، ثقة.\nوذكره مسلم في الطبقة الأولى من التابعين.\nانظر: \"الطبقات\" لمسلم ١/ ٢٣٩، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٣٢٠)، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٥، \"الإصابة\" لابن حجر ٥/ ٧٩، \"تقريب التهذيب\" لابن حجر (٤٣٧٢).\nقلت: الحديث الآتي إنما رواه عبيد بن رفاعة عن أبيه عن النبي - ﷺ -.\n(٥) في (ح): وتصدق.","vol":"7","page":269},{"text":"وهكذا وهكذا\" (١).\nوقال قيس بن أبي غَرَزَة (٢) الغفاري (٣): كنا على عهد\n_________\n(١) رواه الترمذي كتاب البيوع، باب ما جاء في التجارة (١٢١٠)، وقال: حسن صحيح. وابن ماجه في التجارات، باب التوقي في التجارة (٢١٤٦)، وعبد الرزاق في \"المصنف\" ١١/ ٤٥٨ (٢٠٩٩٩)، والدارمي في \"السنن\" ٣/ ١٦٥٢ (٢٥٨٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٢٧٦ (٤٩١٠)، والطبراني في \"المعجم الكبير\" ٥/ ٤٣ - ٤٤ (٤٥٣٩ - ٤٥٤٣)، والحاكم في \"المستدرك\" ٢/ ٨ وقال: صحيح الإسناد، ووافقه الذهبي، وأبو نعيم في \"حلية الأولياء\" ٧/ ١١٤، والبيهقي في \"السنن الكبرى\" ٥/ ٢٦٦، كلهم من طريق عبد الله بن عثمان بن خثيم، عن إسماعيل بن عبيد بن رفاعة، عن أبيه، عن جده، به بنحوه مرفوعًا. وليس عندهم\" وقال بالمال هكذا وهكذا وهكذا\".\nوإسماعيل بن عبيد لم يرو عنه إلا عبد الله بن عثمان، وذكره ابن حبان في \"الثقات\" وقال الذهبي، وابن حجر: مقبول.\n\"الثقات\" لابن حبان ٦/ ٢٨، \"تقريب التهذيب\" لابن حجر (٤٦٧).\nوله شاهد من حديث عبد الرحمن بن شبل رواه الإمام أحمد في \"المسند\" ٣/ ٤٢٨ (١٥٥٣٠)، ٣/ ٤٤٤ (١٥٦٦٦)، والحاكم في \"المستدرك\" ٢/ ٨ وقال: صحيح الإسناد ووافقه الذهبي.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٧٣: رواه أحمد والطبراني، ورجالهما رجال الصحيح.\n(٢) كذا في (ح) وهو الصواب. وفي الأصل، (ش)، (ز)، (أ): عزرة.\n(٣) قيس بن أبي غرزة بن عمير بن وهب بن حراق الغفاري وقيل الجهني أو البجلي.\nله صحبة، سكن الكوفة، وتوفي بها. وقد ذكر مسلم، والأزدي أن أبا وائل تفرد بالرواية عنه.\n\"التاريخ الكبير\" للبخاري ٧/ ١٤٤، \"الاستيعاب\" لابن عبد البر ٣/ ١٢٩٧، \"أسد الغابة\" لابن الأثير ٤/ ٢٢٣، \"الإصابة\" لابن حجر ٥/ ٢٦٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٥١.","vol":"7","page":270},{"text":"رسول الله - ﷺ - بالمدينة نسمى السماسرة (١)، فسمانا رسول الله - ﷺ - باسم هو خير منه، فقال: \"يا معشر التجار، إن هذا البيع يحضره اللغو والكذب واليمين، فشوبوه بالصدقة\" (٢).\n[٦١١] أخبرنا (ابن فنجويه (٣)، قال: نا) (٤) محمد بن الحسن (٥) (بن بشر) (٦) (٧)،\n_________\n(١) قال الخطابي في \"معالم السنن\" ٣/ ٥٣: السمسار أعجمي، وكان كثير ممن يعالج البيع والشراء فيهم عَجَمًا، وتلقوا هذا الاسم عنهم، فغيره رسول الله - ﷺ - إلى التجارة التي هي من الأسماء العربية.\n(٢) رواه أبو داود كتاب البيوع، باب في التجارة يخالطها الحلف واللغو (٣٣٢٦)، والترمذي كتاب البيوع، باب ما جاء في التجارة وتسمية النبي - ﷺ - إياهم (١٢٠٨) وقال: حسن صحيح. والنسائي كتاب الإيمان، باب الحلف والكذب لمن لم يعتقد اليمين بقلبه، وباب في اللغو والكذب ٧/ ١٤ - ١٥، وابن ماجه كتاب التجارات، باب التوقي في التجارة (٥١٤٥)، والإمام أحمد في \"المسند\" ٤/ ٦ (١٦١٣٤)، والبخاري في \"التاريخ الكبير\" ٧/ ١٤٤، والحميدي في \"مسنده\" ١/ ٢٠٨ (٤٣٨)، وابن الجارود في \"المنتقي\" انظر \"غوث المكدود\" ٢/ ١٥٢ (٥٥٧)، والطبراني في \"المعجم الكبير\" ١٨/ ٣٥٤ - ٣٥٨ (٩٠٣ - ٩٢٠)، والحاكم في \"المستدرك\" ٢/ ٥ - ٧، وقال: صحيح الإسناد، ولم يخرجاه ووافقه الذهبي، كلهم من طرق عن أبي وائل عن قيس، به بنحوه.\n(٣) في (ح): أبو عبد الله الحسين بن محمد بن الحسين الدينوري.\nوهو الحسين بن محمد أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٤) ساقطة من (ش).\n(٥) في (أ): الحسين.\n(٦) محمد بن الحسن بن بشر، لم يذكر بجرح أو تعديل.\n(٧) ساقطة من (ز).","vol":"7","page":271},{"text":"قال: نا أبو بكر محمد بن أحمد بن المستنير بن أبي (١) (الخصيب (٢)، قال: نا محمد بن غالب (٣)، قال: نا إسحاق بن كعب (٤)، قال: نا موسى بن عمير (٥)، عن مكحول (٦)، عن أبي أمامة (٧) قال: قال\n_________\n(١) من هنا إلى (عثمان بن) في حديث [٦١٨] ساقط من (ز).\n(٢) محمد بن أحمد بن المستنير أبو بكر المصيصي.\nقال ابن نقطة وابن حجر: حدث بالمصيصة عن علي بن بكار، ومحمد بن أحمد بن الوليد. وحدث عنه الحاكم أبو أحمد.\n\"الأسماء والكنى\" للحاكم ٢/ ٢٢٥، \"تكملة الإكمال\" لابن نقطة ٥/ ٢٤٣، \"توضيح المشتبه\" لابن حجر ٨/ ٢٨٤.\n(٣) الضبي التمار المعروف بالتمتام أبو جعفر البصري، متقن.\n(٤) إسحاق بن كعب مولى بني هاشم أبو يعقوب البغدادي.\nذكره ابن حبان في \"الثقات\" مرتين. وقال أبو حاتم: كتبت عنه، وهو صدوق.\nوقال الأزدي: منكر الحديث.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٣٢، \"الثقات\" لابن حبان ٨/ ١١٢، ٨/ ١١٧، \"تاريخ بغداد\" للخطيب ٦/ ٣٣٣، \"ميزان الاعتدال\" للذهبي ١/ ١٩٦، \"لسان الميزان\" لابن حجر ١/ ٣٦٩.\nقلت: قول أبي حاتم وابن حبان أولى من قول الأزدي.\n(٥) كذا في (ش)، (ح). وهو الصواب. وفي الأصل: عمر. وفي (أ): عمرو.\nوهو موسى بن عمير المخزومي القرشي، مولاهم، الأعمى أبو هارون الكوفي. متروك، وقد كذبه أبو حاتم، من الثامنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٥٥، \"تهذيب الكمال\" للمزي ٢٩/ ١٢٨، \"تهذيب التهذيب\" لابن حجر ٤/ ١٨٥، \"تقريب التهذيب\" لابن حجر (٦٩٩٧).\n(٦) مكحول الشامي، ثقة، كثير الإرسال، مشهور.\n(٧) صدي بن عجلان، الباهلي، صحابي مشهور.","vol":"7","page":272},{"text":"رسول الله - ﷺ -: \"الخير عشرة أجزاء، أفضلها التجارة إذا أخذ الحق وأعطاه\" (١).\nوقال رسول الله - ﷺ -: \"تسعة أعشار (٢) الرزق في التجارة، والجزء الباقي في (٣) السابياء\" (٤).\n_________\n(١) [٦١١] الحكم على الإسناد:\nفي إسناده موسى بن عمير متروك، وقد كذبه أبو حاتم، ومحمد بن الحسن بن بشر لم يذكر بجرح أو تعديل.\nوالحديث لم أجد من أخرجه من حديث أبي أمامة، وانظر الحديث التالي.\n(٢) في (ح): أعشر.\n(٣) ساقطة من (أ).\n(٤) في (ش) زيادة: السابيا الثناج وهو اسم الماء الَّذي يخرج على رأس الولد إذا ولد.\nوالسابياء: النتاج في الموا في، وكثرتها، يقال: إن لآل فلان سا بياء؛ أي مواشي كثيرة، والجمع السَّوَابي، وهي في الأصل الجلدة التي يخرج فيها الولد، وقيل: هي المشيمة.\nانظر: \"غريب الحديث\" لأبي عبيد ١/ ٢٩٩، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٤١.\nوالحديث رواه أبو عبيد في \"غريب الحديث\" ١/ ٢٩٩، وابن أبي الدنيا في \"إصلاح المال\" (ص ٢٤٤) (٢١١)، انظر \"المطالب العالية\" لابن حجر ٢/ ١٠٨ (١٤٤٧)، كلهم من طريق داود بن أبي هند، عن نعيم بن عبد الرحمن قال: بلغني أن رسول الله - ﷺ - قال، فذكره. وعزاه العراقي في \"تخريج إحياء علوم الدين\" ٢/ ٧١ إلى الحربي في \"غريب الحديث\"، وعزاه السيوطي لسعيد بن منصور في \"السنن\". انظر \"فيض القدير\" للمناوي ٣/ ٣٢٢ (٣٢٦٩).\nقال العراقي في \"تخريج إحياء علوم الدين\" ٢/ ٧١: ورجاله ثقات، ونعيم هذا قال فيه ابن منده: ذكر في الصحابة، ولا يصح، وقال أبو حاتم الرازي وابن =","vol":"7","page":273},{"text":"[٦١٢] وأخبرنا (الحسين بن محمد بن الحسين (١) (٢)، قال: نا ظفران بن الحسن (٣)، قال: نا أبو عيسى محمد بن (علي بن) (٤) الحسين البغدادي (٥)، قال: نا أبو محمد جعفر (بن عنبسة بن عمرو\n_________\n= حبان: إنه تابعي، فالحديث مرسل.\nوقال البوصيري في \"إتحاف الخيرة المهرة\" ٣/ ٢٧٥ (٢٧٣٥): هذا إسناد ضعيف؛ لجهالة نعيم بن عبد الرحمن.\nوروى نحوه سعيد بن منصور في \"السنن\" عن يحيى بن جابر الطائي مرسلًا.\nانظر: \"فيض القدير\" للمناوي ٣/ ٣٢٢ (٣٢٩٦)، \"كنز العمال\" للمتقي الهندي ٤/ ٣٥ (٩٣٤٢).\nوقد روى ابن أبي الدنيا في \"إصلاح المال\" (ص ٢٤٤) (٢١٢) من طريق جويبر، عن الضحاك، عن ابن مسعود قال: قال رسول الله - ﷺ -: \"الرزق عشرون بابًا، فتسعة عشر بابًا للتاجر، وباب للصانع بيده\".\nوجويبر ضعيف جدًّا، والضحاك لم يدرك ابن مسعود، وروى نحوه -أي حديث ابن مسعود- ابن النجار في \"ذيل تاريخ بغداد\" عن ابن عباس، وسيأتي.\n(١) ابن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٢) في (أ): الحسن بن محمد بن الحسن.\n(٣) ظفران بن الحسن بن الفيرزان النخاس أبو الطيب الدينوري.\nسكن بغداد، وأول سماعه بالدينور في سنة (٣١٠ هـ)، وضاعت أصوله، وسمع من أبي هارون الأنصاري بالموصل سنة (٣٣٧ هـ). ولد سنة (٣٠١ هـ)، وحدث في سنة (٣٨٤ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٩/ ٣٦٩.\n(٤) زيادة من (ش)، (ح).\n(٥) محمد بن علي بن الحسين البزار يعرف بالتُّخاري أبو عيسى البغدادي.\nقال الدارقطني في \"المؤتلف والمختلف\" ١/ ٢٨٤: شيخ، كتبنا عنه بباب الطاق عنده عن أبي قلابة، وابن دنوقا، وابن ملاعب، وابن حيان المدائني وغيرهم. =","vol":"7","page":274},{"text":"الكوفي (١)، قال: نا عمر بن جعفر (٢) من) (٣) بني عبد الدار، قال: نا ابن جريج (٤)، عن عطاء (٥)، عن ابن عباس (٦) قال: قال رسول الله - ﷺ -: \"يا معشر قريش لا تغلبنكم هذِه الموالي على التجارة، فإن البركة في التجارة، وصاحبها لا يفتقر، إلَّا تاجر حلاف مهين\" (٧).\n_________\n= وانظر: \"تاريخ بغداد\" للخطيب ٣/ ٧٨، \"الإكمال\" لابن ماكولا ١/ ٤٤٩، \"الأنساب\" للسمعاني ١/ ٤٤٩.\n(١) جعفر بن عنبسة بن عمرو بن يعقوب اليشكري أبو محمد الكوفي.\nقال البيهقي في إسناد هو فيه: إسناد مجهول. وقال ابن القطان: أما حديث ابن عباس فعلته الجهل بحال عمر بن حفص المكي؛ بل لا أعرفه مذكورًا في مظان ذكره، وذكر أمثاله، وكذلك راويه عنه، وهو جعفر بن عنبسة بن عمرو الكوفي، وذكره الطوسي في رجال الشيعة، وقال: ثقة.\n\"المعجم\" للإسماعيلي ٦/ ٤١٢، \"بيان الوهم والإيهام\" لابن القطان ٣/ ٣٦٩، \"لسان الميزان\" لابن حجر ٢/ ١٢٠.\nقلت: هو مجهول الحال، فقد روى عنه أكثر من واحد.\n(٢) لم أجد له ترجمة.\n(٣) ما بين القوسين ساقط من (ش).\n(٤) عبد الملك بن عبد العزيز بن جريج. ثقة، مدلس.\n(٥) عطاء بن أبي رباح، ثقة، لكنه كثير الإرسال.\n(٦) صحابي مشهور.\n(٧) [٦١٢] الحكم على الإسناد:\nإسناده ضعيف؛ فيه جعفر بن عنبسة، وعمر بن حفص، مجهولان، وفيه من لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nرواه ابن الأعرابي في \"المعجم\" ٦/ ٤١٢ (١٢٦١) عن جعفر بن عنبسة به. وعزاه المتقي الهندي في \"كنز العمال\" ٤/ ٣٣ (٩٣٥٨)، ٤/ ١٢٨ (٩٨٧٤) للديلمي في =","vol":"7","page":275},{"text":"[٦١٣] وأخبرنا (الحسين بن محمد بن الحسين (١» (٢)، قال: نا أحمد بن إبراهيم بن شاذان (٣)، قال: أنا عمر بن أحمد القطان (٤)، قال: نا محمد بن إسماعيل الحساني (٥)، قال: نا وكيع (٦)، قال: نا سفيان (٧)، عن عمرو بن قيس (٨)، عن عاصم بن أبي النجود (٩)، (عن أبي وائل (١٠» (١١) قال: درهم من تجارة أحب إلي من عشرة من عطائي (١٢).\n_________\n= \"مسنده\"، وابن النجار، وقال: وفيه مندل.\nورواه الديلمي في \"مسند الفردوس\" ٥/ ٢٨٧ (٨٢٠٥) من حديث ابن عباس.\n(١) ابن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٢) في (أ): الحسن بن محمد بن محمد بن الحسن.\n(٣) البزاز، أبو بكر البغدادي، ثقة، ثبت، كثير الحديث.\n(٤) عمر بن أحمد القطان، ثقة.\n(٥) كذا في (ش)، (ح)، (أ)، وفي الأصل: الحسابي.\nوهو، صدوق.\n(٦) وكيع بن الجراح، ثقة، حافظ.\n(٧) سفيان الثوري، ثقة، حافظ، إمام حجة، ربما دلَّس.\n(٨) عمرو بن قيس الملائي، ثقة، متقن.\n(٩) عاصم بن أبي النجود، صدوق، له أوهام.\n(١٠) شقيق بن سلمة، ثقة مخضرم.\n(١١) ما بين القوسين ساقطة من (ح).\n(١٢) في (ش): عطاء.\n[٦١٣] الحكم على الإسناد:\nإسناده حسن، فيه محمد بن إسماعيل الحساني، وعاصم بن أبي النجود، صدوقان. =","vol":"7","page":276},{"text":"[٦١٤] أخبرنا عبد الله بن حامد (١)، قال: أنا (٢) محمد بن جعفر (٣)، قال: نا علي بن حرب (٤)، قال: نا ابن فضيل (٥)، قال: نا (٦) الأعمش (٧)، عن إبراهيم (٨)، عن عائشة ﵂ قالت: قال رسول الله (٩) - ﷺ -: \"أطيب ما أكل (١٠) الرجل\n_________\n= التخريج:\nرواه أبو بكر بن أبي شيبة في \"المصنف\" ٧/ ٥٥٦ (٢٢٠٠٠)، والخلال في \"الحث على التجارة\" (ص ٦٥) (٤٠)، عن محمد بن إبراهيم بن مهدي، كلاهما عن وكيع به.\nورواه الخلال في \"الحث على التجارة\" (ص ٦٤) (٣٧)، وابن أبي الدنيا في \"إصلاح المال\" (ص ٢٥٢) (٢٢٥) كلاهما من طريق عبد الرحمن بن مهدي.\nورواه الخلال في \"الحث على التجارة\" (ص ٦٥) (٣٩) من طريق ابن المبارك، كلاهما عن سفيان الثوري به.\n(١) في (ش): مجاهد.\nفقيه، لم يذكر بجرح ولا تعديل.\n(٢) في (أ): ثنا.\n(٣) المطيري، ثقة مأمون.\n(٤) الموصلي، ثقة صدوق فاضل.\n(٥) في (ش): فضل.\nوهو محمد بن فضيل بن غزوان، صدوق، رمي بالتشيع.\n(٦) في (ش): أنا.\n(٧) سليمان بن مهران الأعمش، ثقة، حافظ، لكنه يدلس وروايته هنا محمولة على الاتصال.\n(٨) إبراهيم بن يزيد النخعي، ثقة، إلَّا أنَّه يرسل كثيرًا، لم يسمع من عائشة.\n(٩) في (ش)، (ح): النبي.\n(١٠) في (ح): يأكل.","vol":"7","page":277},{"text":"كسبه، وإن ولده من كسبه\" (١).\n_________\n(١) [٦١٤] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح ولا تعديل، ومحمد بن فضيل صدوق، رمي بالتشيع، وإبراهيم لم يسمع من عائشة، وهو معلول بالمخالفة فقد روي من طرق صحيحة عن الأعمش عن إبراهيم، عن الأسود، عن عائشة.\nالتخريج:\nرواه النسائي كتاب البيوع، باب الحث على الكسب ٧/ ٢٤١، من طريق الفضل ابن موسى، وعمرو بن سعيد. ورواه ابن ماجة كتاب التجارات، باب الحث على المكاسب (٢١٣٧)، والإمام أحمد في \"المسند\" ٦/ ٤٢ (٢٤١٤٨)، وابن أبي شيبة في \"المصنف\" ١٣/ ١٢١ (٣٧٢٥٨)، \"إسحاق بن راهويه في \"مسنده\" ٣/ ٨٤٨ (١٥٠٧)، والرامهرمزي في \"المحدث الفاصل\" (ص ٣٢٧) (٢٣٢)، والبيهقي في \"السنن الكبرى\" ٧/ ٤٨٠، كلهم من طريق أبي معاوية.\nورواه الإمام أحمد \"إسحاق بن راهويه والبيهقي -في المواضع السابقة- والبغوي في \"شرح السنة\" ٩/ ٣٢٩ (٢٣٩٨)، كلهم من طريق يعلي بن عبيد.\nورواه الإمام أحمد في \"المسند\" ٦/ ٢٢٥ (٢٥٨٤٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٧٣٠ (٤٢٦٠)، كلاهما من طريق شريك، كلهم عن الأعمش، عن إبراهيم النخعي، عن الأسود بن يزيد، عن عائشة بنحوه.\nوهذا إسناد صحيح.\nورواه أبو داود كتاب البيوع، باب في الرجل يأكل من مال ولده (٣٥٢٨)، والنسائي ٢٤٠/ ٧ - ٢٤١، والإمام أحمد في \"المسند\" ٦/ ٣٦ (٢٤٠٣٢)، ٦/ ٤١ (٢٤١٣٥)، ٦/ ١٢٧ (٢٤٩٥١)، ٦/ ١٩٣ (٢٥٦١١)، ١/ ٢٠٦ (٢٥٦٩٤)، ٦/ ٢٢٠ (٢٥٨٤٥)، والدارمي في \"السنن\" (٢٥٧٩)، وابن حبان في \"صحيحه\" ١٠/ ٧٢ (٤٢٥٩)، والحاكم في \"المستدرك\" ٢/ ٥٣ كلهم من طريق إبراهيم النخعي. ورواه أبو داود (٣٥٢٩)، والإمام أحمد ٦/ ٢٠٢ (٢٥٦٦٨)، والطيالسي في \"مسنده\" (ص ٢٢١) (١٥٨٠)، وابن أبي شيبة في \"المصنف\" ١٣/ ١٢١ (٣٧٢٠٨)، \"إسحاق بن راهويه في \"مسنده\" ٣/ ٩٥٠ (١٦٥٥، ١٦٥٦)، والحاكم في \"المستدرك\" ٢/ ٥٣ وقال: هذا حديث صحيح على شرط الشيخين، =","vol":"7","page":278},{"text":"وقال سعيد بن عمير (١): سئل النبي - ﷺ -: أي كسب الرجل أطيب؟\n_________\n= ولم يخرجاه، كلهم من طريق الحكم بن عتيبة.\nورواه الترمذي كتاب الأحكام، باب ما جاء أن الوالد يأخذ من مال ولده (١٣٥٨) وقال: حديث حسن صحيح. وفي \"تحفة الأشراف\" للمزي ١٢/ ٤٤٥ (١٧٩٩٢)، و\"تحفة الأحوذي\" للمباركفوري ٤/ ٥٩٢ قال: حديث حسن.\nورواه الإمام أحمد في \"المسند\" ٦/ ١٧٣ (٢٥٤٠٠)، وابن أبي شيبة في \"المصنف\" ١٣/ ١٢٢ (٣٧٢٠٩)، كلهم من طريق الأعمش، كلهم عن عمارة بن عمير، عن عمته، وفي بعض الروايات عن أمه، عن عائشة به بنحوه.\nقال ابن أبي حاتم في \"العلل\" ١/ ٤٦٥: سألت أبي وأبا زرعة عن حديث رواه وكيع والفضل بن موسى، عن الأعمش، عن إبراهيم، عن الأسود، عن عائشة ... ويروى عن عمارة، عن عمته، عن عائشة، عن النبي - ﷺ -. قال أبي: عن عمارة أشبه، وأرجو أن يكونا جميعًا صحيحين.\nوانظر \"التلخيص الحبير\" لابن حجر ٤/ ٩.\n(١) سعيد بن عمير بن نيار، وقيل: ابن عمير بن عقبة بن نيار الحارثي الأنصاري المدني.\nفرق البخاري، وابن أبي حاتم، وابن حبان في \"الثقات\" بين سعيد بن عمير الَّذي روى عنه أبو الصباح، وسعيد بن عمير الَّذي روى عنه وائل بن داود. وقال يعقوب ابن سفيان: حدثنا أبو نعيم قال: حدثنا سفيان عن وائل بن داود، عن سعيد بن عمير وهو ابن أخي البراء بن عازب، لا بأس به، كوفي. قال ابن حجر: فكأنهما عنده واحد، وهو الأشبه. قال الدارمي: سألت يحيى بن معين عن سعيد بن عمير ابن عقبة، فقال: لا أعرفه. قال ابن حجر: مقبول، من الرابعة.\n\"التاريخ الكبير\" للبخاري ٣/ ٥٠١، \"تاريخ يحيى بن معين\" رواية الدارمي (ص ١٢٠)، \"المعرفة والتاريخ\" للفسوي ٣/ ١٠١، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٥٢، \"الثقات\" لابن حبان ٤/ ٢٨٧ - ٢٨٨، \"الكامل\" لابن عدي ٣/ ٤١٠، \"تهذيب الكمال\" للمزي ١١/ ٢٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٧، \"تقريب التهذيب\" لابن حجر (٢٣٧٥).\nقلت: قول يعقوب بن سفيان: لا بأس به. أراد به وائل بن داود.","vol":"7","page":279},{"text":"قال: \"عمل الرجل بيده، وكل بيع مبرور\" (١).\n_________\n(١) رواه أبو عبيد في \"غريب الحديث\" ٤/ ٤٦٩، وابن أبي شيبة في \"المصنف\" ١٣/ ١٢١ (٣٧٢٠٨)، وابن أبي الدنيا في \"إصلاح المال\" (ص ٢٩٣) (٣١٢)، كلهم من طريق أبي معاوية.\nورواه الفسوي في \"المعرفة والتاريخ\" ٣/ ١٧٩، ومن طريقه رواه البيهقي في \"شعب الإيمان\" ٢/ ٨٤ (١٢٢٥) من طريق سفيان الثوري. وفي \"السنن الكبرى\" ٥/ ٢٦٣ من طريق محمد بن عبيد. وعلقه في \"شعب الإيمان\" ٢/ ٨٤ عن جرير، كلهم عن وائل بن داود، عن سعيد بن عمير به بنحوه مرسلًا.\nورواه ابن أبي حاتم في \"العلل\" ٢/ ٤٤٣ من طريق ابن نمير.\nورواه الحاكم في \"المستدرك\" ٢/ ١٢، وقال: صحيح الإسناد. وعنه البيهقي في \"السنن الكبرى\" ٥/ ١٦٣، وفي \"شعب الإيمان\" ٢/ ٨٥ (١٢٢٦) من طريق الثوري.\nوعلقه ابن أبي حاتم في \"العلل\" ٢/ ٤٤٣ عن أبي إسماعيل المؤدب، كلهم عن وائل بن داود، عن سعيد بن عمير ابن أخي البراء، عن عمه بنحوه.\nورواه الإمام أحمد في \"المسند\" ٣/ ٤٦٦ (١٥٨٣٦)، والبزار في \"البحر الزخار\" ٩/ ٢٥٩ (٣٧٩٨)، والطبراني في \"المعجم الكبير\" ٢٢/ ١٩٧ (٥١٩، ٥٢٠)، والحاكم في \"المستدرك\" ٢/ ١٢، والبيهقي في \"السنن الكبرى\" ٥/ ٢٦٣، وفي \"شعب الإيمان\" ٢/ ٨٥ (١٢٢٧)،\nكلهم من طريق شريك، عن وائل بن داود، عن جميع بن عمير، عن خاله أبي بردة به بنحوه.\nقال البيهقي في \"السنن الكبرى\" ٥/ ٢٦٣: هكذا رواه شريك بن عبد الله القاضي، وغلط في موضعين: أحدهما في قوله: جميع بن عمير، وإنما هو سعيد بن عمير، والآخر في وصله، وإنما رواه غيره، عن وائل مرسلًا.\nورواه! لإمام أحمد في \"المسند\" ٤/ ١٤١ (١٧٢٦٥)، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ٨٣ (١٢٥٧)، والطبراني في \"المعجم الأوسط\" ٨/ ٤٧ (٧٩١٨)، وفي \"المعجم الكبير\" ٤/ ٢٧٦ (٤٤١١)، والحاكم في =","vol":"7","page":280},{"text":"[٦١٥] (أخبرني ابن فنجويه) (١) (٢)، (قال: نا أحمد بن محمد بن إسحاق (٣) قال: نا حامد بن شعيب (٤)، قال: نا سُريج (٥) بن يونس (٦)\n_________\n= \"المستدرك\" ٢/ ١٣، والبيهقي في \"شعب الإيمان\" ٢/ ٨٥ (١٢٢٩)، كلهم من طريق المسعودي، عن وائل بن داود، عن عباية بن رافع بن خديج، عن أبيه به.\nقال الإمام أحمد: رواه المسعودي وغلط فيه. \"شعب الإيمان\" ٢/ ٨٥.\nوقال البخاري في \"التاريخ الكبير\" ٣/ ٥٠٢، بعد أن ذكر رواية سعيد بن عمير المرسلة: وأسنده بعضهم، وهو خطأ.\nوقال أبو حاتم: وأما الثقات، الثوري وجماعته رووا، عن وائل بن داود، عن سعيد بن عمير أن النبي - ﷺ -، والمرسل أشبه. \"العلل\" ٢/ ٤٤٣.\nوقال البيهقي في \"السنن الكبرى\" ٥/ ٢٦٣ - ٢٦٤: والصحيح رواية وائل، عن سعيد بن عمير، عن النبي - ﷺ - مرسلًا.\nوله شاهد من حديث ابن عمر رواه الخلال في \"الحث على التجارة\" (ص ٦٦) (٤١)، والطبراني في \"المعجم الأوسط\" ٢/ ٣٣٢ (٢١٤٠)، وابن جميع الصيداوي في \"معجم شيوخه\" (ص ٣٧٧).\nقال المنذري في \"الترغيب والترهيب\" ٢/ ٥٢٣: رواته ثقات. وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٦٠: رواه الطبراني في \"الأوسط\"، و\"الكبير\"، ورجاله ثقات.\nوقال ابن حجر في \"التلخيص الحبير\" ٣/ ٣: ورجاله لا بأس بهم.\n(١) في (ح): أنبأني الحسين بن محمد بن الحسين بقراءتي عليه في داري.\n(٢) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن محمد بن إسحاق أبو بكر السني، حافظ ثقة.\n(٤) حامد بن محمد بن شعيب بن زهير المؤدب أبو العباس البلخي البغدادي، ثقة.\n(٥) في (ش)، (أ): شريح.\n(٦) سريج بن يونس، ثقة.","vol":"7","page":281},{"text":"قال: نا سعيد بن خثيم (١» (٢)، قال: نا محمد بن خالد الضبي (٣) قال: مَرَّ إبراهيم النخعي (٤) على امرأة (٥) من مُرَاد، وهي تغزل على\n_________\n(١) سعيد بن خثيم بن رَشَد الهلالي أبو معمر الكوفي.\nقال يحيى بن معين، والعجلي: ثقة. وذكره ابن حبان في \"الثقات\". وقال أبو زرعة والنسائي: لا بأس به. وقال ابن عدي: وقد روى سعيد أحاديث ليست بمحفوظة من رواية أحمد بن رشد عنه. وقال الأزدي: منكر الحديث. وقال ابن حجر: صدوق، رمي بالتشيع، له أغاليط. توفي سنة (١٨٥ هـ).\n\"سؤالات ابن الجنيد ليحيى بن معين\" (ص ٤٢١)، \"تاريخ أسماء الثقات\" لابن شاهين (ص ١٨٣)، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٧، \"الثقات\" لابن حبان ٦/ ٣٥٩، \"الكامل\" لابن عدي ٣/ ٤٥٨، \"تهذيب الكمال\" للمزي ١٠/ ٤١٣، \"تهذيب التهذيب\" لابن حجر ٢/ ١٤، \"تقريب التهذيب\" لابن حجر (٢٢٩٥).\nقلت: قول ابن حجر: له أغاليط. ذكره اعتمادًا على قول ابن عدي: روى أحاديث ليست بمحفوظة، وهذِه الأحاديث إنما رويت من طريق أحمد بن رشد أو راشد وقد اتهمه الذهبي بالوضع؛ فإلصاق هذِه الأحاديث به أولى.\nانظر \"ميزان الاعتدال\" للذهبي ١/ ٩٧، \"لسان الميزان\" لابن حجر ١/ ١٧١.\n(٢) ما بين القوسين زيادة من (ش)، (ح)، (أ).\n(٣) محمد بن خالد الضبي أبو خالد، وقيل غير ذلك، الكوفي، صدوق.\nيلقب سؤر الأسد. ذكره ابن حبان في \"الثقات\" وقال أبو حاتم: ما بحديثه بأس.\nوقال العلائي: وقال ابن معين: لم يسمع من أنس، ووثقه. وقال الأزدي: منكر الحديث. وقال ابن حجر: صدوق، من الخامسة.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٤١، \"الثقات\" لابن حبان ٧/ ٣٧٠، \"جامع التحصيل\" للعلائي (ص ٢٦٣)، \"تهذيب التهذيب\" لابن حجر ٩/ ١٢٧، \"تقريب التهذيب\" لابن حجر (٥٨٥١).\n(٤) إبراهيم بن يزيد النخعي، ثقة إلَّا أنَّه، يرسل كثيرًا.\n(٥) في (ح): بامرأة.","vol":"7","page":282},{"text":"بابها، فقال: يا أم بكر (١)، أما كَبِرْت؟ أما آن لك أن تُلقي هذا؟\nقالت: كيف ألقيه، وقد سمعت عليًّا - ﵁ - يقول: إنه من طيبات الرزق (٢).\nقوله (٣): ﴿وَمِمَّا أَخْرَجْنَا لَكُمْ مِنَ الأَرْضِ﴾ يعني: الحبوب والثمار التي تقتات وتدخر مما تجب فيه الزكاة.\n[٦١٦] حدثنا (الإمام أبو الحسن) (٤) محمد بن علي بن سهل الماسرجسي (٥) إملاء (٦)، قال: أنا أبو حاتم مكي بن عبدان\n_________\n(١) أم بكر المرادية. لم أجد لها ترجمة.\n(٢)] ٦١٥] الحكم على الإسناد:\nشيخ المصنف كثير الرواية للمناكير، وفيه أم بكر لم أجد لها بترجمة.\nالتخريج:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢٦ (٢٧٩١) من طريق محمد ابن عباد الكوفي قال: حدثنا سعيد بن خثيم، به بنحوه.\n(٣) ساقطة من (ح)، (أ).\n(٤) في (ح): الحسين بن.\n(٥) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي الأصل: الماسرخسي.\nوهو محمد بن علي بن سهل بن مصلح الماسرجسي أبو الحسن النيسابوري.\nشيخ الشافعية في عصره، وأحد أصحاب الوجوه.\nقال الحاكم: وكان من أعرف أصحابنا بالمذهب وترتيبه وفروع المسائل، تفقه بخراسان والعراق والحجاز ... وعقد له مجلس الدرس والنظر. توفي في جمادى الآخرة سنة (٣٨٤ هـ)، وهو ابن ست وسبعين سنة.\nانظر: \"الأنساب\" للسمعاني ٥/ ١٧٠، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٤٦، \"تاريخ الإسلام\" للذهبي ٢٧/ ٨٥، \"طبقات الشافعية\" للإسنوي ٢/ ٣٨٠.\n(٦) ساقطة من (ح).","vol":"7","page":283},{"text":"التميمي (١)، قال: نا أبو الأزهر (٢)، قال: نا روح بن عبادة (٣)، قال: نا زكريا بن إسحاق (٤)، قال: أخبرني عمرو بن دينار (٥) أنَّه سمع جابر بن عبد الله (٦) يقول: دخل النبي - ﷺ - على أم معبد (٧) (حائطًا لها (٨)، فقال: \"يا أم معبد) (٩) من غرس هذا، أمسلم أم كافر؟ \" قالت: بل مسلم.\n_________\n(١) محدث، ثقة متقن.\n(٢) أحمد بن الأزهر، أبو الأزهر، صدوق.\n(٣) روح بن عبادة، ثقة.\n(٤) زكريا بن إسحاق المكي، ثقة، رمي بالقدر. قال الذهبي في \"سير أعلام النبلاء\" ٦/ ٣٤٠: توفي سنة نيف وخمسين ومئة.\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٩٣، \"تهذيب التهذيب\" لابن حجر ١/ ٦٣٠، \"تقريب التهذيب\" لابن حجر (٢٠٢٠).\n(٥) عمرو بن دينار، ثقة، ثبت.\n(٦) صحابي مشهور.\n(٧) أم معبد أو أم مبشر الأنصارية.\nامرأة زيد بن حارثة، صحابية مشهورة، يقال: هي بنت البراء بن معرور، وقيل غيرها، واسمها: حميمة بنت صيفي بن صخر. قال النووي: المعروف في رواية الليث أم مبشر بلا شك، ووقع في رواية غيره: أم معبد، ويقال فيها: أم بشير، فحصل أنَّه يقال لها: أم مبشر، وأم معبد، وأم بشير، قيل: اسمها الخليدة بضم الخاء، ولم يصح.\n\"معرفة الصحابة\" لأبي نعيم ٧/ ٣٥٥٧ - ٣٥٥٨، \"الاستيعاب\" لابن عبد البر ٤/ ١٩٥٧، \"شرح صحيح مسلم\" للنووى ١٠/ ٢١٤، \"أسد الغابة\" لابن الأثير ٥/ ٦١٧، \"الإصابة\" لابن حجر ٨/ ٢٧٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٧٠٢، \"تقريب التهذيب\" لابن حجر (٨٧٩٤).\n(٨) ساقطة من (ح).\n(٩) ما بين القوسين ساقطة من (ش).","vol":"7","page":284},{"text":"قال: \"فلا يغرس المسلم غرسًا، فيأكل منه إنسان، ولا دابة، ولا طائر، إلَّا كانت له صدقة إلى يوم القيامة\" (١).\n_________\n(١) [٦١٦] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والحديث قد روي من طريق صحيحة عن روح.\nالتخريج:\nرواه مسلم كتاب المساقاة، باب فضل الغرس والزرع (١٥٥٢/ ١٠)، عن أحمد ابن سعيد بن إبراهيم قال: حدثنا روح بن عبادة، به.\nقال أبو مسعود الدمشقي: هكذا هذا الإسناد أيضًا عند أبي الأزهر -يعني- عن روح بن عبادة، عن زكريا، عن عمرو، عن جابر، والمشهور عن زكريا، عن أبي الزبير، لا عن عمرو بن دينار.\nانظر: \"المعلم بفوائد مسلم\" للمازري ٢/ ١٨٢\nونقل النووي في \"شرح صحيح مسلم\" ١٠/ ٢١٤، عن أبي مسعود أنَّه قال: هكذا وقع في نسخ مسلم في هذا الحديث: عمرو بن دينار، والمعروف فيه أبو الزبير عن جابر.\nقلت: رواية الثعلبي لهذا الحديث من هذا الطريق تثبت صحة ما في نسخ مسلم، ثم إني لم أجد رواية زكريا بن إسحاق، عن أبي الزبير، فالحديث صحيح من هذا الطريق.\nورواه مسلم كتاب المساقاة، باب فضل الغرس والزرع (١٥٥٢/ ٨)، وابن حبان في \"صحيحه\" كما في الإحسان ٨/ ١٥٤ (٣٣٦٨)، وأبو طالب العشاري في \"جزء فيه ثلاثة وثلاثون حديثًا\" (ص ٦٣) (٢٧)، والبيهقي في \"السنن الكبرى\" ٦/ ١٣٨ كلهم من طريق الليث بن سعد.\nورواه مسلم كتاب المساقاة، باب فضل الغرس والزرع (١٥٥٢/ ٩)، وابن حبان في \"صحيحه\" ٨/ ١٥٤ (٣٣٦٩)، وأبو يعلى في \"مسنده\" ٤/ ١٧٠ (٢٢٤٥) كلهم من طريق ابن جريج.\nورواه الحميدي في \"مسنده\" ٢/ ٥٣٦ (١٢٧٤)، والأصبهاني في \"الترغيب =","vol":"7","page":285},{"text":"[٦١٧] (وأخبرني ابن فنجويه (١) (٢)، قال: نا موسى بن محمد بن على (٣)، قال: نا موسى بن هارون الحمال (٤)، قال: نا مصعب بن\n_________\n= والترهيب\" ١/ ٢٦٥ (٤١٤) كلاهما من طريق سفيان بن عيينة، كلهم عن أبي الزبير.\nورواه مسلم كتاب المساقاة، باب فضل الغرس والزرع (١٥٥٢/ ٧)، وأبو يعلى في \"مسنده\" ٤/ ١٤٩ (٢٢١٣)، والبيهقي في \"السنن الكبرى\" ٦/ ١٣٧ كلهم من طريق عطاء.\nورواه مسلم كتاب المساقاة، باب فضل الغرس والزرع (١٥٥٢/ ١١)، والإمام\nأحمد في \"المسند\" ٣/ ٣٩١ (١٥٢٠١)، ٦/ ٣٦٢ (٢٧٠٤٣)، ٦/ ٤٢٠ (٢٧٣٦١)، والطيالسي في \"مسنده\" (ص ٢٤٤) (١٧٧٥)، وعبد الرزاق في\n\"المصنف\" ١٠/ ٤٥٦ (١٩٦٩٠)، وابن أبي عاصم في \"الآحاد والمثاني\"\n٦/ ١٠٣ (٣٣١٩)، والدارمي في \"السنن\" (٢٦٥٢)، وابن سعد في \"الطبقات\nالكبرى\" ٨/ ٤٥٨، وأبو عوانة في \"المسند\" ٣/ ٣٣١ - ٣٣٢ (٥١٩٣ - ٥١٩٩)،\nوالطبراني في \"المعجم الكبير\" ٢٥/ ١٠٠ - ١٠١ (٢٦٠ - ٢٦٤)، والبيهقي في\n\"شعب الإيمان\" ٣/ ٢٦٤ (٣٤٩٧)، والبغوي في \"شرح السنة\" ٦/ ١٥٠ (١٦٥٢)، كلهم من طرق عن الأعمش، عن أبي سفيان، عن جابر به بنحوه. ووقع\nفي بعض الطرق: عن الأعمش، عن أبي سفيان، عن جابر، عن أم مبشر، عن\nالنبي - ﷺ -.\n(١) الحسين بن محمد أبو عبد الله الثقفي، ثقة، صدوق كثير الرواية للمناكير.\n(٢) في (ح): أخبرنا الحسين بن محمد بن فنجويه.\n(٣) لم أجده.\n(٤) كذا في (ح)، (أ). وفي الأصل و(ش): الجمال.\nوهو موسى بن هارون بن عبد الله بن مروان البزاز أبو عمران البغدادي.\nثقة، حافظ، كبير، ولد سنة (٢١٤ هـ)، وتوفي في شعبان سنة (٢٩٤ هـ).\n\"تاريخ بغداد\" للخطيب ١٣/ ٥٠، \"طبقات الحنابلة\" ١/ ٣٣٤، \"تاريخ الإسلام\" للذهبي ٢٢/ ٣١٥، \"تقريب التهذيب\" لابن حجر (٧٠٢٢).","vol":"7","page":286},{"text":"عبد الله (١)، قال: نا هشام بن عبد الله بن (٢) عكرمة (٣)، عن هشام بن عروة (٤)، عن أبيه (٥)، عن عائشة ﵂ أن النبي - ﷺ - قال: \"التمسوا الرزق في خبايا (٦) الأرض\".\n_________\n(١) مصعب بن عبد الله بن مصعب بن ثابت الزبيري الأسدي أبو عبد الله المدني.\nنزيل بغداد. قال يحيى بن معين، والدارقطني، ومسلمة بن قاسم، وابن مردويه: ثقة. وذكره ابن حبان في \"الثقات\". وقال الإمام أحمد: مستثبت. وقال أبو زرعة الدمشقي: لقيته بالعراق، وكان جليلًا. وقال الحسين بن فهم: وكان إذا سئل عن القرآن يقف، ويعيب من لا يقف. وقال الذهبي: ثقة، غمز للوقف؛ وقال ابن حجر: صدوق، عالم بالنسب. توفي في شوال سنة (٢٣٦ هـ) وهو ابن ثمانين سنة. \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٠٩، \"الثقات\" لابن حبان ٩/ ١٧٥، \"تاريخ بغداد\" للخطيب ١٣/ ١١٢، \"تهذيب الكمال\" للمزي ٢٨/ ٣٤، \"الكاشف\" للذهبي (٥٤٦٧)، \"تهذيب التهذيب\" لابن حجر ٤/ ٨٥، \"تقريب التهذيب\" لابن حجر (٦٦٩٣).\nقلت: هو ثقة.\n(٢) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي الأصل: عن.\n(٣) هشام بن عبد الله بن عكرمة بن عبد الرحمن المخزومي المدني.\nقال ابن حبان في \"المجروحين\" ٣/ ٩١: يروي عن هشام بن عروة ما لا أصل له من حديثه كأنه هشام آخر، لا يعجبني الاحتجاج بخبره إذا انفرد.\nوقال الذهبي في \"ميزان الاعتدال\" ٤/ ٣٠٠: وقد ولي قضاء المدينة، وكان من صالحي أهلها.\nوانظر: \"لسان الميزان\" لابن حجر ٦/ ١٩٥.\n(٤) هشام بن عروة، ثقة فقيه، ربما دلَّس.\n(٥) عروة بن الزبير، ثقة.\n(٦) هي جمع خبيئة كخطيئة وخطايا، وأراد بالخبايا الزرع؛ لأنه إذا ألقى البذر، فقد خبأه فيها، ويجوز أن يكون ما خبأه الله في الأرض من معادن. =","vol":"7","page":287},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣، \"فيض القدير\" للمناوي ١/ ٦٩٢ (١١٠٩).\n[٦١٧] الحكم على الإسناد:\nشيخ المصنف كثير الرواية للمناكير، وفيه هشام بن عبد الله، ضعفه ابن حبان. وموسى بن محمد بن علي لم أجد له ترجمة.\nالتخريج:\nرواه الطبراني في \"المعجم الأوسط\" ٨/ ١٠١ (٨٥٩٧)، عن موسى بن هارون، به. وقال: لم يرو هذا الحديث عن هشام بن عروة إلَّا هشام بن عبد الله بن عكرمة، تفرد به مصعب الزبيري.\nورواه أبو يعلى في \"مسنده\" ٧/ ٣٤٧ (٤٣٨٤)، والطبراني في \"المعجم الأوسط\" ١/ ٢٧٤ (٨٩٥)، عن أحمد بن يحيى الحلواني. وأبو نعيم الأصبهاني في \"ذكر أخبار أصبهان\" ٢/ ٣١٣ من طريق موسى بن هارون بن سعيد. والبيهقي في \"شعب الإيمان\" ٢/ ٨٧ (١٢٣٣ - ١٢٣٥) من طريق أبي أمية الطرسوسي وبهلول الأنباري وصالح بن محمد. والفضاعي في \"مسند الشهاب\" ١/ ٤٠٤ (٦٩٤، ٦٩٥)، وبيبي بنت عبد الصمد الهرثمية في \"جزئها\" (ص ٢٩) (١) كلاهما من طريق عبد الله بن محمد البغوي، كلهم عن مصعب بن عبد الله، به بنحوه.\nقال ابن طاهر المقدسي: هذا الحديث لا أصل له من حديث رسول الله - ﷺ -، ولا من حديث عائشة، .. وهو شيء من كلام عروة. وقال أبو عبد الرحمن النسائي: وهو حديث منكر، وقد روي من قول عروة.\nانظر: \"العلل المتناهية\" لابن الجوزي ٢/ ١١٣.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٦٣: وفيه هشام بن عبد الله، ضعفه ابن حبان.\nوقال البوصيري \"إتحاف الخيرة المهرة\" ٣/ ٢٦٩ (٣/ ٢٧١٩): هشام بن عبد الله ضعيف.\nورواه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٢٤٣، عن أبي بكر محمد بن جعفر بن يوسف، قال: ثنا محمد بن أحمد بن راشد بن معدان قال: ثنا أبو السائب سلم بن =","vol":"7","page":288},{"text":"[٦١٨] وأخبرني (ابن فنجويه (١» (٢)، قال: نا موسى بن (٣) محمد ابن علي بن عبد الله (٤)، قال: نا محمد بن عثمان بن) (٥) أبي شيبة (٦)، قال: نا يحيى بن عبد الحميد (٧)، قال: سمعت جعفر بن سليمان (٨) يقول: قال مالك بن دينار (٩): قرأت في التوراة: طوبى لمن أكل من ثمرةِ يديه (١٠).\n_________\n= جنادة قال: حدثنا أبو أسامة عن هشام بن عروة به بنحوه.\nوهذا إسناد رجاله ثقات ما عدا شيخ أبي نعيم لم أجد فيه جرحًا ولا تعديلًا. ترجم له أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٢٩٣ فقال: توفي قبل الخمسين -يعني: وثلاث مئة- كثير الحديث كان يسمع إلى أن توفي ﵀.\n(١) في (ح): الحسين بن فنجويه.\n(٢) الحسين بن محمد أبو عبد الله الثقفي، ثقة كثير الرواية للمناكير.\n(٣) في الأصل زيادة: جعفر بن. والصواب حذفها، لأنه فيما يظهر لي هو موسى بن محمد بن علي. المتقدم في حديث [٦١٧].\n(٤) لم أجده.\n(٥) إلى هنا انتهى السقط المشار إليه آنفًا من (ز).\n(٦) أبو جعفر الكوفي، مختلف فيه، مشاه بعضهم وكذبه آخرون.\n(٧) يحيى بن عبد الحميد الحماني، حافظ، متهم بسرقة الأحاديث.\n(٨) جعفر بن سليمان الضبعي، صدوق زاهد، لكنه كان يتشيع.\n(٩) مالك بن دينار، صدوق.\n(١٠) [٦١٨] الحكم على الإسناد:\nشيخ المصنف كثير الرواية للمناكير، وفيه موسى بن محمد بن علي، لم أجد له\nترجمة، ومحمد بن أبي شيبة والحماني حافظان تكلم فيهما، والأثر له طريق\nأخرى بإسناد حسن.\nالتخريج:\nرواه ابن أبي الدنيا في \"إصلاح المال\" (ص ٢٩٢) (٣١٠) عن هارون بن عبد الله =","vol":"7","page":289},{"text":"(قوله تعالى) (١): ﴿وَلَا تَيَمَّمُواْ الْخَبِيثَ﴾ (٢) قرأ ابن مسعود: (ولا تأمموا) بالهمز (٣).\nوقرأ ابن عباس: (ولا تُيمموا) مضمومة التاء مكسورة الميم الأولى (٤) يعني: لا توجهوا.\nوقرأ ابن كثير: (ولا تَّيمموا) بتشديد التاء، وفتحها (٥) فيها وفي أخواتها، وهي إحدى وثلاثون موضعًا في القرآن (٦)، ردَّ الساقط وأدغم؛ لأنه في الأصل تاءان: تاء المخاطبة، وتاء الفعل (٧)، فحذفت تاء الفعل.\n_________\n= قال: حدثنا سيار بن حاتم قال: حدثنا جعفر بن سليمان به بنحوه.\nوهذا إسناد حسن؛ فيه سيار بن حاتم، صدوق، له أوهام.\n(١) ساقطة من (أ).\n(٢) (الخبيث) ساقطة من (ش).\n(٣) عزاها له الطبري في \"جامع البيان\" ٣/ ٨١، والنحاس في \"إعراب القرآن\" ١/ ٣٣٦، والكرماني في \"شواذ القراءة\".\n(٤) عزاها إليه الزمخشري في \"الكشاف\" ١/ ٣١٤، وأبو حيان في \"البحر المحيط\" ٢/ ٣٣١، والسمين الحلبي في \"الدر المصون\" ٢/ ٦٠٠.\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٥)، \"الحجة\" لابن زنجلة (ص ١٤٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٢.\n(٦) انظر هذِه المواضع في: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٥)، \"البحر المحيط\" لأبي حيان ٢/ ٣٣٠ - ٣٣١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢.\n(٧) في (أ): الفعل.","vol":"7","page":290},{"text":"وقرأ الباقون: ﴿وَلَا تَيَمَّمُواْ﴾ مفتوحة مخففة، وهي (١) كلها بمعنى واحد، يقال: أَمَّمْتُ فلانًا (٢) وتيَمَّمْتُهُ وتَأَمَّمْتُهُ، إذا قصدته وعمدته (٣).\nقال ميمون بن قيس الأعشى:\nتَيَمَّمْتُ قَيْسًا وكم دونَهُ ... من الأرضِ من مَهْمَهٍ ذِي شَزَنْ (٤)\n[٦١٩] وأخبرنا عبد الله بن حامد الأصبهاني (٥)، قال: نا محمد بن إسماعيل الفارسي (٦)، قال: نا أحمد بن موسى الحَمَّار (٧)، قال: نا\n_________\n(١) ساقطة من (ش).\n(٢) ساقطة من (ح). وفيها: أممته.\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ٨١، \"المحتسب\" لابن جني ١/ ١٣٨.\n(٤) البيت في \"ديوانه\" (ص ١٩)، \"جامع البيان\" للطبري ٣/ ٨٢.\nوالمعنى: كم دونه من فيافي ومن وعور خُشُن، ذي شزن: غليظ. والشزن: الغلظ. من \"الديوان\".\n(٥) في (ش)، (أ): الأصفهاني.\nوهو عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٦) محمد بن إسماعيل بن إسحاق بن بحر، أبو عبد الله الفارسي البغدادي.\nفقيه على مذهب الشافعي. قال الخطيب: وكان ثقة، ثبتًا، فاضلًا. وقال الذهبي: ثقة. ولد سنة (٢٤٩ هـ)، وتوفي في شوال سنة (٣٣٥ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ٥٠، \"تاريخ الإسلام\" للذهبي ٢٥/ ١٢٨، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ١٢٠.\n(٧) في (ش): الجماز. وفي (ح): الحمال.\nوهو أحمد بن موسى بن إسحاق التميمي الحمَّار، أبو جعفر الكوفي.\nذكره ابن حبان في \"الثقات\". وقال الدارقطني: صدوق. توفي في رمضان سنة =","vol":"7","page":291},{"text":"عمرو بن حماد بن طلحة (١)، قال: نا أسباط بن نصر (٢)، عن (السدي (٣)، عن) (٤) عدي بن ثابت (٥)، عن البراء (٦) قال: نزلت هذِه الآية في الأنصار، كانت تُخْرِجُ إذا كان جِدَادُ النخل من حيطانها أقناءً (٧) من التمر والبسر، فَيُعَلِّقُونه على حبل بين أسطوانتين (٨) في مسجد رسول الله - ﷺ -، فيأكل منه فقراء المهاجرين، وكان الرجل يعمد فَيُدخل قِنْو الحَشَف، وهو يظن أنَّه جائز عنه في كثرة ما يوضع من الأقناء، فنزل فيمن فعل\n_________\n= (٢٨٦ هـ). قال الذهبي: وهو في عشر التسعين.\n\"الثقات\" لابن حبان ٨/ ٥٣، \"سؤالات الحاكم للدارقطني\" (ص ٩١)، \"الإكمال\" لابن ماكولا ٢/ ٥٤٢، \"الأنساب\" للسمعاني ٢/ ٢٥٣، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٧٦، \"تاريخ الإسلام\" للذهبي ٢١/ ٩٠.\n(١) عمرو بن حماد بن طلحة القناد، أبو محمد الكوفي. صدوق، رمي بالرفض.\n(٢) أسباط بن نصر، صدوق، كثير الخطأ.\n(٣) إسماعيل بن أبي كريمة السدي، صدوق يهم، ورُمي بالتشيع.\n(٤) ساقطة من (أ).\n(٥) عدي بن ثابت الأنصاري الكوفي.\nثقة، رمي بالتشيع. توفي سنة (١١٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٨٥، \"تقريب التهذيب\" لابن حجر (٤٥٣٩).\n(٦) البراء بن عازب، صحابي، شهد أحدًا.\n(٧) القِنْو: العِذق بما فيه من الرطب، وجمعه: أقناء، وقِنْوان، وقنيان.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١١٦، \"لسان العرب\" لابن منظور ١١/ ٣٣١ (قنو).\n(٨) في (أ): أصطوانتين.","vol":"7","page":292},{"text":"ذلك: ﴿وَلَا تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ﴾ يعني القنْوَ الَّذي فيه حَشَف، ولو أُهْدِي لكم (١) ما قبلتموه (٢).\n_________\n(١) في (ح): إليكم.\n(٢) [٦١٩] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا أو تعديلًا، وأسباط صدوق كثير الخطأ، والسدي: صدوق يهم، ورُمي بالتشيع. والحديث روي من طريق أخرى صحيحة عن السدي عن أبي مالك عن البراء.\nالتخريج:\nرواه عن الثعلبي: الواحدي في \"أسباب النزول\" (ص ٨٨).\nورواه الروياني في \"مسنده\" ١/ ٢٥٨ (٣٨٤) عن محمد بن إسحاق. ورواه الطبري في \"جامع البيان\" ٣/ ٨٢، عن موسى بن هارون. ورواه الحاكم في \"المستدرك\"، وقال: هذا حديث صحيح على شرط مسلم، ولم يخرجاه ٢/ ٣١٣ من طريق أحمد بن محمد بن نصر، كلهم عن عمرو بن حماد بن طلحة به بنحوه.\nورواه ابن ماجة كتاب الزكاة، باب النهي أن يخرج في الصدقة شر ماله (١٨٢٢)، والطبري في \"جامع البيان\" ٣/ ٨٢، كلاهما من طريق عمرو بن محمد العنقزي، عن أسباط به بنحوه.\nقال البوصيري في \"مصباح الزجاجة\" ١/ ٣١٩ (٦٥٥): هذا إسناد صحيح رجاله ثقات.\nورواه الترمذي في التفسير، باب ومن سورة البقرة (٢٩٨٧)، وقال: حديث حسن غريب صحيح. وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢٨، وعبد بن حميد في \"تفسيره\" كما عزاه له ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٢٣، كلهم من طريق عبيد الله بن موسى.\nورواه الطبري في \"جامع البيان\" ٣/ ٨٢، والنحاس في \"معاني القرآن\" ١/ ٢٩٦، والبيهقي في \"السنن الكبرى\" ٤/ ١٣٦، كلهم من طريق الثوري مختصرًا كلاهما عن السدي عن أبي مالك عن البراء به بنحوه.\nوهذا إسناد حسن من أجل السدي.","vol":"7","page":293},{"text":"[٦٢٠] وأخبرنا ابن حامد (١)، قال: أنا ابن شاذان (٢)، قال: نا جيعويه (٣)، (قال: نا صالح (٤» (٥)، قال: نا ابن (٦) مروان (٧)، عن محمد بن السائب (٨)، عن باذان (٩)، عن ابن عباس (١٠) في هذِه الآية (١١) أن رسول الله - ﷺ - قال لهم: \"إن لله في أموالكم حقًّا، فإذا بلغ حق الله في أموالكم، فأعطوه (١٢) منه\"\nفكان الناس يأتون أهل الصفة (١٣) بصدقاتهم، ويضعونها في المسجد، فإذا اجتمعت قسمها رسول الله - ﷺ - بينهم (١٤)، قال: فجاء رجل ذات يوم بعدما رَق أهل المسجد، وتَفَرَّق عامتهم، (بِعِذْق\n_________\n(١) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٢) أحمد بن محمد بن شاذان، لم أظفر له بترجمة.\n(٣) جيعويه -أو جبغويه- بن محمد، لم أظفر له بترجمة.\n(٤) صالح بن محمد الترمذي. كذاب.\n(٥) ساقطة من (ش). وفي (أ): جبغويه بن صالح.\n(٦) زيادة من (ش)، (ح)، (أ).\n(٧) محمد بن مروان السدي الصغير، متهم بالكذب.\n(٨) محمد بن السائب الكلبي، متهم بالكذب، ورُمي بالرفض.\n(٩) كذا في هامش الأصل و(ش)، (ز)، (أ). وفي الأصل، (ح): زاذان.\nوهو: باذام -أو باذان- أبو صالح، ضعيف، يدلس.\n(١٠) عبد الله بن عباس، صحابي مشهور.\n(١١) في (ش)، (ح) زيادة: قال.\n(١٢) في (ح): فأعطوا.\n(١٣) كذا في هامش الأصل وجميع النسخ. وفي الأصل: الصدقة.\n(١٤) ساقطة من (أ).","vol":"7","page":294},{"text":"حَشَفٍ) (١)، فوضعه في الصدقة، فلما خرج رسول - ﷺ - (٢) أبصره، فقال: \"من جاء بهذا العِذْق الحَشَف؟ \" قالوا: لا ندري يا رسول الله. قال: \"بئس ما صنع صاحب (٣) هذا\" وفي بعض الأخبار (٤): \"أما إن صاحب هذا ليأكل الحشف يوم القيامة\" (٥) وأمر به رسول الله (٦) فعُلِّق، فجعل من رآه من الناس يقول: بئس ما صنع صاحب هذا الحشف. فأنزل الله -﷿- هذِه الآية (٧).\n_________\n(١) وردت في (أ) بعد قوله: (ذات يوم). السابقة.\n(٢) في (ز): النبي -﵇-.\n(٣) زيادة من (ش)، (ح)، (ز).\n(٤) في (ش)، (ح): الألفاظ.\n(٥) هذِه الجملة -فيما ظهر لي- قد أقحمها المصنف في هذا الحديث، وليست منه، وقد وردت في حديث عوف بن مالك وسيأتي تخريجه.\n(٦) في (ز): النبي -﵇-.\n(٧) [٦٢٠] الحكم على الإسناد:\nفيه صالح بن محمد والسدي الصغير والكلبي، متهمون بالكذب، وهذا السند يسميه العلماء سلسلة الكذب.\nالتخريج:\nالحديث ذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٢٦ نقلًا عن المصنف، وأورد نحوه مقاتل بن سليمان في \"تفسيره\" ١/ ١٤٢، والسمرقندي في \"بحر العلوم\" ١/ ٢٣١.\nوروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢٦ (٢٧٩٠) من طريق جعفر ابن أبي المغيرة، عن سعيد بن جبير، عن ابن عباس قال: كان أصحاب رسول الله - ﷺ - يشترون الطعام الرخيص، ويتصدقون، فأنزل الله على نبيه: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ﴾ وعزاه السيوطي في \"الدر المنثور\" ١/ ٦١١ لابن مردويه، والضياء في \"المختارة\". وروى أبو داود كتاب الزكاة، باب ما لا تجوز =","vol":"7","page":295},{"text":"وقال علي (بن أبي طالب) (١)، والحسن، ومجاهد، والضحاك: كانوا يتصدقون بشرار (٢) ثمارهم، ورُذالة أموالهم، ويعزلون الجيد ناحية لأنفسهم، فأنزل الله - ﷿ -: ﴿وَلَا تَيَمَّمُواْ الْخَبِيثَ﴾ (٣) يعني: الرديء من أموالكم: الحَشَف من التمر، والعَفِن، والزُّوَان (٤) من\n_________\n= من الثمرة في الصدقة (١٦٠٨)، والنسائي كتاب الزكاة، باب قوله - ﷿ -: ﴿وَلَا تَيَمَّمُواْ الْخَبِيثَ مِنْهُ﴾ ٥/ ٤٣، وابن ماجة كتاب الزكاة، باب النهي أن يخرج في الصدقة شر ماله (١٨٢١)، والإمام أحمد في \"المسند\" ٦/ ٢٣ (٢٣٩٧٦)، والطبراني في \"المعجم الكبير\" ١٨/ ٥٥ (٩٩)، والحاكم في \"المستدرك\" وقال: صحيح الإسناد، ولم يخرجاه ٢/ ٣١٣، كلهم من طريق صالح بن أبي عريب، عن كثير بن مرة، عن عوف بن مالك قال: دخل علينا رسول الله - ﷺ -، وبيده عصا، وقد علق رجل منا حَشَفًا، فطعن بالعصا في ذلك القنو، وقال: \"لو شاء رب هذِه الصدقة تصدق بأطيب منها\"، وقال: \"إن رب هذِه الصدقة يأكل الحشف يوم القيامة\". هذا لفظ أبي داود. وليس عندهم أن هذِه القصة كانت سببًا لنزول قوله تعالى: ﴿وَلَا تَيَمَّمُواْ الْخَبِيثَ مِنْهُ﴾.\n(١) ساقطة من (أ).\n(٢) في (ش): بشرر.\n(٣) قول علي بن أبي طالب رواه الطبري في \"جامع البيان\" ٥/ ٥٦١ (٦١٤٢).\nوقول الحسن رواه الطبري في \"جامع البيان\" ٣/ ٨٣، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦١١ لوكيع، وابن أبي شيبة، وعبد بن حميد.\nوقول مجاهد عزاه السيوطي في \"الدر المنثور\" ١/ ٦١١ لسفيان بن عيينة، والفريابي، وعزاه ابن حجر في \"العجاب في بيان الأسباب\" لعبد بن حميد ١/ ٦٢٦.\nوقول الضحاك رواه الطبري في \"جامع البيان\" ٣/ ٨٥، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦١٠ - ٦١١ لعبد بن حميد، وابن المنذر.\n(٤) في (ش): والزون.\nالزُّوان والزِّوَان: ما يخرج من الطعام، فيرمى به، وهو حب يخالط البُرَّ، وخص =","vol":"7","page":296},{"text":"الحبوب، والزُّيوف (١) من الدراهم والدنانير (٢).\n(قوله تعالى) (٣): ﴿وَلَسَتُمْ بآخِذِيهِ﴾ يعني: الخبيث ﴿إِلَّا أَنْ تُغمِضُواْ فِيْهِ﴾ محل ﴿أَنْ﴾ نصب بنزع حرف الصفة، يعني: بأن تغمضوا فيه (٤).\nوقرأ الزهري: (تَغْمُضُوا) بفتح التاء وضم الميم (٥). وقرأ الحسن بفتح التاء وكسر الميم (٦)، وهما لغتان: غَمَضَ يَغْمِضُ ويَغْمُض (٧).\nوقرأ قتادة: (تُغَمِّضُوا فيه) (٨) من التَغْمِيض (٩). وقرأ أبو مِجْلَز:\n_________\n= بعضهم به الدَّوْسَر.\nانظر: \"الصحاح\" للجوهري ٥/ ٢١٣٢، \"لسان العرب\" لابن منظور ٦/ ١١٨ (زون).\n(١) الزَّيفُ من وصف الدراهم، يقال: زافَتْ عليه درا همه، أي: صارت مردودة لغش فيها.\nانظر: \"لسان العرب\" لابن منظور ٦/ ١٢٦ (زيف).\n(٢) زيادة من (ش)، (ح)، (أ).\n(٣) زيادة من (ش).\n(٤) انظر: \"معاني القرآن\" للفراء ١/ ١٧٨، \"إعراب القرآن\" للنحاس ١/ ٣٣٧.\n(٥) عزاها له ابن جني في \"المحتسب\" ١/ ١٣٩، والزمخشري في \"الكشاف\" ١/ ٣١٥.\n(٦) ذكرها العكبري في \"إملاء ما من به الرحمن\" ١/ ١١٥، وفي \"إعراب القراءات الشواذ\" ١/ ٢٧٩، دون نسبة لأحد. وعزاها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٣)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٢٧ للزهري.\n(٧) ساقطة من (ش).\n(٨) في (ش): تَغمِضوا.\n(٩) في (ح): التفعيل.","vol":"7","page":297},{"text":"(تُغْمَضوا فيه) بضم التاء وفتح الميم (١)، يعني: إلَّا أن يهضم (٢) لكم. وقرأ الباقون: ﴿تُغمِضُوْا﴾ (٣).\nوالإغماض: غَضُّ البصر، وإطباق جفنٍ على جفن، قال رؤبة:\nأَرَّقَ عَيْنيَّ عن الإغماضِ ... بَرْقٌ سَرى في عارضٍ نَهَّاضِ (٤)\nوأراد ها هنا التجويز (٥)، والترخص، والمساهلة، وذلك أن الرجل إذا رأى ما يكرهُهُ (٦) أغمض (٧) عينيه؛ لئلا يرى جميع ما يُفعل، ثم كثر ذلك حتَّى جُعل كل تجاوزٍ ومساهلةٍ في البيع وغيره إغماضًا (٨)، قال الطرماح:\n_________\n= عزاه له النحاس في \"إعراب القرآن\" ١/ ٣٣٦، والهذلي في \"الكامل في القراءات الخمسين\" ١٧٢ أ، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٢٧.\n(١) في (ش)، (ح)، (أ): بفتح الميم وضم التاء.\nذكره العكبري في \"إملاء ما من به الرحمن\" ١/ ١١٤، وفي \"إعراب القراءات الشواذ\" ١/ ٢٧٩، دون نسبة لأحد. وعزاها ابن جني في \"المحتسب\" ١/ ١٣٩، والكرماني في \"شواذ القراءة\" ٤٤ أ، وأبو حيان في \"البحر المحيط\" ٢/ ٣٣٢ لقتادة.\n(٢) في (ز)، (أ): يغمض.\n(٣) في (ز): ﴿إِلَّا أَنْ تُغْمِضُوْا فِيْهِ﴾.\n(٤) البيت في \"ديوانه\" (ص ٨١)، \"لسان العرب\" لابن منظور ١٠/ ١٢٣ (غمض)، وفيه: أرق عينيك عن الغماض.\n(٥) في (ش): التجوز.\n(٦) في جميع النسخ: يكره.\n(٧) كذا في جميع النسخ، وفي الأصل: اغتمض.\n(٨) انظر: \"جامع البيان\" للطبري ٣/ ٨٤، \"تهذيب اللغة\" ٨/ ٢١ (غمض)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦١٥).","vol":"7","page":298},{"text":"لم يَفُتْنَا بالوِتْرِ قوْمٌ وللضَّيْـ ... ـمِ (١) رجالٌ يَرْضَوْن بالإغْمَاضِ (٢)\nقال علي (بن أبي طالب) (٣) والبراء بن عازب: معناه: لو كان لأحدكم على رجل دينٌ (٤) فجاءه بهذا، لم يأخذه إلَّا وهو يرى أنَّه قد أغمض له (٥) عن بعض حقه (٦). وهي (٧) رواية العوفي عن ابن عباس (٨). وروى الوالبي عنه: ولستم بآخذي (٩) هذا الرديء، لو كان لأحدكم على آخر حق بحساب الجيد حتَّى (تنقصوه (١٠).\nوقال الحسن وقتادة: لو وجدتموه يباع في السوق ما أخذتموه بسعر الجيد حتَّى (١١» (١٢) يهضم لكم من ثمنه (١٣).\n_________\n(١) (أ) زيادة: قوم.\n(٢) البيت في \"ديوانه\" (ص ٢٧٦)، \"جامع البيان\" للطبري ٣/ ٨٤. والوتر: الثأر، وبالإغماض: أي: الإغماض على الضيم، والتساهل فيه. من \"الديوان\".\n(٣) ساقطة من (أ).\n(٤) في (ش)، (ح): حق.\n(٥) ساقطة من (ح).\n(٦) قول على والبراء رواهما الطبري في \"جامع البيان\" ٣/ ٨٤.\n(٧) في (ش): وهو.\n(٨) رواه الطبري في \"جامع البيان\" ٣/ ٨٤.\n(٩) في (ش): بآخذيه.\n(١٠) رواه الطبري في \"جامع البيان\" ٣/ ٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٢٨ (٢٨٠٤)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦١١ لابن المنذر.\n(١١) ساقطة من (ش).\n(١٢) ما بين القوسين ساقط من (أ).\n(١٣) قول الحسن رواه الطبري في \"جامع البيان\" ٣/ ٨٥، وابن أبي حاتم في \"تفسير =","vol":"7","page":299},{"text":"وروى (١) البراء أيضًا (٢) قال: لو أهدي ذلك لكم ما أخذتموه إلَّا على استحياء من صاحبه، وغيظ (٣) أنَّه بَعَثَ إليك (٤) بما لم يكن له (٥) فيه حاجة، فكيف ترضون لي ما لا ترضون لأنفسكم؟ ! (٦).\nأخبر الله تعالى أن أهل السهمان شركاء رب المال في ماله، فإذا كان مالُه كله جيدًا فهم شركاؤه (٧) في الجيد.\nفأما إذا كان المال كله رديئًا، فلا بأس بإعطاء الرديء؛ لأن الواجب فيه (٨) ذلك إلَّا أن يتطوع (٩).\n_________\n= القرآن العظيم\" ٢/ ٥٢٩ (٢٨٠٥)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦١٢ لوكيع.\nوقول قتادة رواه الطبري في \"جامع البيان\" ٣/ ٨٥، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦١٠ لعبد بن حميد.\n(١) في (ش)، (ح)، (أ): وروي عن.\n(٢) في (أ) زيادة: أنَّه.\n(٣) كذا في جميع النسخ، وهو الصواب. وفي الأصل: وتحيط.\n(٤) في (ز)، (أ): إليكم.\n(٥) في (ش): لك.\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ٨٥، وقد تقدم تخريجه من رواية أسباط بن نصر، عن السدي، عن عدي بن ثابت عنه.\n(٧) في (أ): شركاء.\n(٨) ساقطة من (أ).\n(٩) \"جامع البيان\" للطبري ٣/ ٨٧، \"الوسيط\" للواحدي ١/ ٣٨٢.","vol":"7","page":300},{"text":"﴿وَأَعْلَمُواْ أَنَّ اللَّهَ غَنيُّ﴾ عن نفقاتكم وصدقاتكم ﴿حَمِيْدٌ﴾ محمود في أفعاله.\n[٦٢١] أخبرنا (١) شعيب بن محمد (٢)، وعبد الله بن حامد (٣) قالا: أنا مكي بن عبدان (٤)، قال: نا أحمد بن الأزهر (٥) قال: نا روح بن عبادة (٦)، قال: نا (٧) ابن أبي ذئب (٨)، قال: حدثني (٩) معبد بن منقذ (١٠) أن أبا شريح الكعبي (١١) صاحب رسول الله - ﷺ - قال: إذا رأيتموني أتصدق بشر ما عندي، فاكووني، واعلموا أني مجنون (١٢).\n_________\n(١) في (ز): نا.\n(٢) شعيب بن محمد بن محمد العجلي أبو صالح البيهقي، مستور.\n(٣) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٤) مكى بن عبدان، ثقة، مأمون.\n(٥) في (ح): أزهر.\nوهو أحمد بن الأزهر، أبو الأزهر، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٦) روح بن عبادة، ثقة، فقيه، فاضل.\n(٧) ساقطة من (ح).\n(٨) محمد بن عبد الرحمن بن أبي ذئب، ثقة.\n(٩) في (ح)، (أ): نا.\n(١٠) معبد بن منقذ، لم أظفر له بترجمة.\n(١١) في (ح): الكلبي.\n(١٢) [١١] الحكم على الإسناد:\nشيخ شيخ المصنف لم يذكر بجرح أو تعديل، وفيه من لم أظفر له بترجمة.\nالتخريج:\nلم أجد من أخرجه.","vol":"7","page":301},{"text":"<span data-type=\"title\" id=toc-640>٢٦٨ </span>- قوله (﷿) (١): ﴿الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ﴾.\nأي: بالفقر، فحذف الباء (٢)، كقول الشاعر (٣):\nأَمَرْتُكَ الخير فافعل ما أُمِرْتَ به ... فقد تركتُكَ ذا مَالٍ وذا نَشَبِ\nيقال: وعدته خيرًا، ووعدته شرًّا، قال الله تعالى (في الخير) (٤): ﴿وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا﴾ (٥)، وقال في الشر: ﴿النَّارُ وَعَدَهَا اللهُ الِّذِيْنَ كَفَرُواْ﴾ (٦). فإذا لم تَذْكر الخير والشر، قلت في الخير: وعدتُه، وفي الشر: أَوْعَدته.\n_________\n(١) ساقطة من (ح).\n(٢) انظر: \"معاني القرآن\" للزجاج ١/ ٣٥١، \"إعراب القرآن\" للنحاس ١/ ٣٣٧.\n(٣) هو عمرو بن معدي كرب وهو في \"ديوانه\" (ص ٣٥).\nوانظر \"الكتاب\" لسيبويه ١/ ٣٧، \"الأمالي\" لابن الشجري ٢/ ٥٥٨.\nونُسب البيت أيضًا إلى خفاف بن ندبة، والعباس بن مرداس، وزرعة بن السائب وأعشى طرود، واسمه إياس بن عمرو.\nانظر \"خزانة الأدب\" للبغدادي ١/ ٣٤٢ - ٣٤٣.\nوالبيت في \"الكامل في اللغة والأدب\" للمبرد ١/ ٣٦، \"المقتضب\" للمبرد ٢/ ٣٥، \"معاني القرآن\" للزجاج ١/ ٣٥١، \"إعراب القرآن\" للنحاس ١/ ٣١٧، ١/ ٣٣٧، \"المحتسب\" لابن جني ١/ ٢٧٢، دون نسبة لأحد.\nوالنشب: المال الأصيل الثابت، كالضياع ونحوها.\nإنظر: \"خزانة الأدب\" للبغدادي ١/ ٣٤١.\n(٤) ساقطة من (أ).\n(٥) الفتح: ٢٠.\n(٦) الحج: ٧٢.","vol":"7","page":302},{"text":"وأنشد أبو عمرو (١):\nوإني وإن (٢) أوعَدتُهُ أو وَعَدْتُهُ ... لُمخْلِفُ إيعادي ومُنْجِزُ مَوْعِدِي\nوالفقر: سوء الحال وقِلَّة ذات اليد. وفيه لغتان: الفَقْر والفُقْر، كالضَّعْف والضُّعف (٣)، وأصله من كسر الفَقَار، يقال: رجلٌ فَقِر، وفقير؛ أي: مكسورُ فقار الظهر (٤)، قال الشاعر (٥):\n(وإذا تَلْسُنُني ألْسُنُها) (٦) ... إنَّني (٧) لست بَمْوهون فقر\n_________\n(١) في (ش): عُمر.\nوالبيت لعامر بن الطفيل، وهو في \"ديوانه\" (ص ٥٨)، وفى \"لسان العرب\" لابن منظور ١٥/ ٣٤٣ (وعد)، وينسب أيضًا لطرفة بن العبد.\nوانظر خبر إنشاد أبي عمرو لهذا البيت في محاورة له مع عمرو بن عبيد في \"إنباه الرواة\" للقفطي ٤/ ١٣٣، \"معجم الأدباء\" للبغدادي ٣/ ١٣١٩.\n(٢) في (ش): لو.\n(٣) انظر: \"معاني القرآن\" للأخفش ١/ ٣٨٦، \"الصحاح\" للجوهري ٣/ ٧٨٢ (فقر).\n(٤) \"تهذيب اللغة\" للأزهري ٩/ ١١٤ (فقر)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦٤٢).\n(٥) هو طرفة بن العبد، والبيت في \"ديوانه\" (ص ٥٣).\nوانظر \"البسيط\" للواحدي ١/ ١٦٠ ب، \"لسان العرب\" لابن منظور ١٠/ ٣٠٠ (فقر). ويقول الشاعر: إذا أخذتني بلسانها، وفخرت على انتصرت لنفسي، وقابلتها بمثل ذلك. والموهون: الضعيف. والفقر: الفقار، وهو كناية عن ضعف النفس، واحتمال الذل. من \"الديوان\".\n(٦) في (أ): وإذا تكسني ألبستها.\n(٧) في (ش): إني.","vol":"7","page":303},{"text":"ومعنى الآية: إن (١) الشيطان يخوفكم بالفقر، ويقول للرجل: أمسك مالك، فإن تصدقت افتقرت.\nوقوله (٢): ﴿وَيَأْمُرُكُمْ بِالْفَحْشَاءِ﴾ أي: بالبخل، ومنع الزكاة، وزعم مقاتل والكلبي أنَّ كل فحشاء في القرآن فهو الزنا إلَّا في (٣) هذِه الآية (٤).\n﴿وَاللَّهُ يَعِدُكُمْ﴾ أي: يجازيكم، وعِدة الله إلهامٌ وتنزيلٌ، وعدة الشيطان وسواسٌ وتخييلٌ. ﴿مَّغفِرًة مِنْهُ﴾ لذنوبكم ﴿وَفَضْلًا﴾ أي (٥): رزقًا وخَلَفًا ﴿وَاللَّهُ وَاسِعٌ عَيِلِمٌ﴾. ويقال: مكتوب في التوراة: عبدي، أنفق من رزقي، أبسط عليك من فضلي (٦).\n* * *\n_________\n(١) ساقطة من (أ).\n(٢) ساقطة من (ح)، (ز)، (أ).\n(٣) ساقطة من (ح).\n(٤) قول مقاتل بن سليمان ذكره الواحدي في \"البسيط\" ١/ ١٦٠ ب، ولم أجده في \"تفسيره\".\nوقال في \"الأشباه والنظائر\" (ص ١٢٨ - ١٢٩): وتفسير الفواحش على أربعة وجوه ... فذكرها.\nوقول الكلبي ذكره السمرقندي في \"بحر العلوم\" ١/ ٢٣١، والواحدي في \"البسيط\" ١/ ١٦٠ ب، والبغوي في \"معالم التنزيل\" ١/ ٣٣٣.\n(٥) ساقطة من (أ).\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٣٢٩، وقال ابن عطية: وفي القرآن مصداقه، وهو: ﴿وَمَا أَنْفَقتُمْ مِنْ شَيْءٍ فَهُوَ يُخْفُلُهُ وَهُوَ خَيْرُ الْرَّازِقِينَ﴾ [سبأ: ٣٩].","vol":"7","page":304},{"text":"<span data-type=\"title\" id=toc-641>٢٦٩ </span>- (قوله - ﷿ -) (١): (يُؤتِي الْحِكْمَةَ مَنْ يَشَاءُ﴾\nقال السدي: هي (٢) النبوة (٣). وقال ابن عباس، وقتادة، وأبو العالية: علم القرآن: ناسخه ومنسوخه، ومحكمه ومتشابهه، ومقدمه ومؤخره، وحلاله وحرامه، وأمثاله (٤).\nقال الضحاك (٥): القرآن والفهم فيه (٦) وقال (٧): في القرآن مئة\n_________\n(١) ساقطة من (ح).\n(٢) في (ش)، (ز): هو.\n(٣) رواه الطبري في \"جامع البيان\" ٣/ ٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٣٢ (٢٨٢٨)، وذكره سهل بن عبد الله التستري في \"تفسير القرآن العظيم\" (ص ٣٣).\n(٤) قول ابن عباس رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٥) (٣)، والطبري في \"جامع البيان\" ٣/ ٨٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٣١ (٢٨٢٢)، والنحاس في \"الناسخ والمنسوخ\" ١/ ٤١١ (٤)، كلهم من طريق علي ابن أبي طلحة عنه. وعزاه السيوطي في \"الدر المنثور\" ١/ ٦١٦ لابن المنذر، وروى ابن الضريس في \"فضائل القرآن\" (ص ٤٧) (٦٢) من طريق عكرمة عنه أنَّه قال: القرآن.\nوقول قتادة رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١٠٩، والطبري في \"جامع البيان\" ٣/ ٨٩، ٩٠. وعزاه السيوطي في \"الدر المنثور\" ١/ ٦١٦ لعبد بن حميد.\nوقول أبي العالية رواه الطبري في \"جامع البيان\" ٣/ ٩٠.\n(٥) من (أ): وباقي النسخ ضحاك.\n(٦) رواه عبد بن حميد في \"تفسيره\" كما في \"الدر المنثور\" ١/ ٦١٦، وذكره عنه النحاس في \"معاني القرآن\" ١/ ٢٩٨.\n(٧) في (ز) زيادة: أيضًا.","vol":"7","page":305},{"text":"وتسع (١) آيات ناسخة ومنسوخة، وألف آية حلال وحرام، ولا يسع المؤمنين (٢) تركهن حتَّى يتعلموهن فيعْلموهن، ولا تكونوا كأهل نهروان (٣) تأولوا آيًا من القرآن في أهل القبلة، وإنما نزلت في أهل الكتاب، جهلوا علمها، فسفكوا بها (٤) الدماء، وشهدوا علينا بالضلال، وانتهبوا الأموال، فعليكم بعلم القرآن؛ فإنه مَن عَلِم فيما أنزل لم يختلف في شيء منه، نَفَعَ وانتفع به (٥).\nوقال مجاهد: أما إنها (٦) ليست بالنبوة؛ ولكنها القرآن، والعلم، والفقه (٧). وروى ابن أبي نجيح عنه: الإصابة في القول والفعل (٨).\n_________\n(١) في (ح): وسبع.\n(٢) كتب فوقها في (ز): المسلمين.\n(٣) نهروان أكثر ما يجري على الألسنة بكسر النون، وهي كورة واسعة بين بغداد وواسط، حدها الأعلى متصل ببغداد، وكان بها وقعة لأمير المؤمنين علي بن أبي طالب مع الخوارج مشهورة.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٣٢٤، \"بلدان الخلافة الشرقية\" لكي ليسترنج (ص ٨١ - ٨٥).\n(٤) في (ز): فيها.\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ٣٣٤، ونسبه لابن الجوزي ١/ ٢٠٤.\n(٦) ساقطة من (ح).\n(٧) رواه عبد الله بن الإمام أحمد في \"السنة\" ١/ ٣٧٧ (٨١٩)، والطبري في \"جامع البيان\" ٣/ ٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٣١ (٢٨٢٣)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦١٦ لعبد بن حميد.\n(٨) هو في \"تفسير مجاهد\" ١/ ١١٦، ورواه الدارمي في \"السنن\" (٣٣٧٧) ووقع فيه: مجالد، وهو تصحيف، والطبري في \"جامع البيان\" ٣/ ٩٠، وابن أبي حاتم في =","vol":"7","page":306},{"text":"وقال ابن زيد: العقل (١). وقال ابن المقفع (٢): كل قول أو فعل (٣) يشهد العقل بصحته (٤). وقال إبراهيم: الفهم (٥). وقال عطاء: المعرفة بالله -﷿- (٦).\n_________\n= \"تفسير القرآن العظيم\" ٢/ ٥٣٢ (٢٨٢٥)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦١٦ لعبد بن حميد.\nورواه سعيد بن منصور في \"السنن\" ٣/ ٩٧٩ (٤٤٨) من طريق أبي بشر عن مجاهد، بنحوه.\n(١) الطبري في \"جامع البيان\" ٣/ ٩٠، وذكره الحيري في \"الكفاية في التفسير\" ١/ ٢٢٩.\nورواه ابن أبي حاتم ٢/ ٥٣٢ (٢٨٢٩) عن زيد بن أسلم. وذكره عن زيد: سهل بن عبد الله التستري في \"تفسير القرآن العظيم\" (ص ٣٣)، والنحاس في \"معاني\nالقرآن\" ١/ ٢٩٨.\n(٢) عبد الله بن المقفع، واسمه ذادويه.\nأحد البلغاء الفصحاء، رأس الكتاب. كان من مجوس فارس، فأسلم على يد الأمير عيسى بن علي عم المنصور، وهو الَّذي عرب كليلة ودمنة، وكان يتهم بالزندقة. قتل سنة (١٤٥ هـ)، وقيل قبلها.\nانظر: \"المنتظم\" لابن الجوزي ٨/ ٥٢، \"البداية والنهاية\" لابن كثير ١٠/ ٩٦، \"لسان الميزان\" لابن حجر ٣/ ٣٦٦، \"هدية العارفين\" للبغدادي ٥/ ٤٣٨.\n(٣) في (ز): وفعل.\n(٤) ذكره أبو حيان في \"البحر المحيط\" ٢/ ٦٨٤.\n(٥) رواه الدارمي في \"السنن\" (٣٣٧٦)، والطبري في \"جامع البيان\" ٣/ ٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٣٢ (٢٨٢٦)، وذكره النحاس في \"معاني القرآن\" ١/ ٢٩٨.\n(٦) ذكره أبو حيان في \"البحر المحيط\" ٢/ ٣٣٤، والألوسي في \"روح المعاني\" ٣/ ٤١.","vol":"7","page":307},{"text":"وقال ربيع (١): خشية الله (٢).\n[٦٢٢] وسمعت أبا القاسم بن حبيب (٣) يقول: سمعت أبا نصر منصور بن عبد الله الأصبهاني (٤) يقول: (سمعت عمر (٥) بن واصل العنبري (٦) يقول: سمعت سهل بن عبد الله التستري (٧) يقول) (٨): الحكمة: السُّنَّة (٩).\n_________\n(١) في (أ): الربيع.\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ٩١، وذكره سهل بن عبد الله التستري في \"تفسير القرآن العظيم\" (ص ٣٣)، والحيري في \"الكفاية في التفسير\" ١/ ٢٢٩. وروى مثله ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٣١ (٢٨٢٤) من طريق الربيع عن أبي العالية.\n(٣) الحسن بن محمد أبو القاسم الحبيبي، فقيه، أصولي، مفسر، كذبه الحاكم وجماعة.\n(٤) في (ش): الأصفهاني.\nلعله منصور بن عبد الله الآتي، لكن كنيته أبو علي، وقد يكون: منصور بن محمد ابن منصور بن نصر أبو نصر الأصبهاني.\nذكره الخطيب في \"تاريخ بغداد\" ١٣/ ٨٣، ولم يذكر فيه جرحًا أو تعديلًا، وقال: توفي سنة (٣٥٨ هـ).\n(٥) من (أ): وفي باقي النسخ: عمرو.\n(٦) عمر بن واصل العنبري، أبو الحسن، قال الذهبي: اتهمه الخطيب بالوضع.\n(٧) سهل بن عبد الله التستري، الصوفي، الزاهد.\nوقول سهل في \"تفسير القرآن العظيم\" له (ص ٣٣).\n(٨) ما بين القوسين ساقط من (ش).\n(٩) [٦٢٢] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وفيه أيضًا عمر العنبري متهم بالوضع.","vol":"7","page":308},{"text":"وقال بعض أهل الإشارة: هي (١) العلم اللدني. وقيل: إشارةٌ بلا عِلَّة. وقيل: إشهاد (٢) الحق سبحانه على جميع الأحوال. وقال أبو عثمان: هي (٣) النور المُفَرِّق بين الوسواس والإلهام (٤). وقيل: تجريد السر لورود الإلهام. وقال القاسم (٥): أن يحكم عليك خاطر الحق، ولا تحكم عليك شهوتك (٦).\n[٦٢٣] وسمعت (٧) (أبا عبد الرحمن السلمي (٨) يقول: سمعت) (٩)\n_________\n(١) في (ز)، (أ): هو.\n(٢) في (ح): إشهار.\n(٣) في (ح)، (ز): هو.\n(٤) انظر هذِه الأقوال في \"حقائق التفسير\" للسلمي، (٢٢ ب)، \"البحر المحيط\" لأبي حيان ٢/ ٣٣٤.\n(٥) في (ز)، (أ): أبو القاسم.\nولعله: القاسم بن القاسم بن مهدي السياري، أبو العباس المروزي، الزاهد، شيخ أهل مرو، وأول من تكلم عندهم في حقائق الأحوال، وكان فقيهًا، عالمًا، وأسند الحديث.\nقال السمعاني في \"الأنساب\" ٣/ ٣٥٢: كان يجهر بمذهب الجبر، ويدعو إليه. ولد سنة (٢٦٢ هـ)، وتوفي سنة (٣٤٢ هـ).\nوانظر: \"طبقات الصوفية\" للسلمي (ص ٤٤٠)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٨٠، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٠٠.\n(٦) في (ح): شهواتك.\n(٧) في (ح): سمعت.\n(٨) محمد بن الحسين بن موسى، أبو عبد الرحمن السلمي، ضعيف الحديث.\n(٩) ساقطة من (ش).","vol":"7","page":309},{"text":"أبا الحسن (١) المراغي (٢) يقول: سمعت أبا الحسن الهمداني (٣) يقول: سألت بندار بن الحسين (٤) عن قوله - ﷿ -: ﴿يُؤتِى الْحِكْمَةَ مَنْ يَشَاءُ﴾. قال: هي سرعة الجواب مع إصابة الصواب (٥).\nوقال أهل اللغة: كل فَصْلٍ جَزْلٍ من قولٍ أو فعل، وهي من إحكام الشيء. وقال المفضل: جماع الحكمة الردُّ إلى الصواب (٦). وحَكَمَةُ\n_________\n(١) في (ح): الحسين.\n(٢) أبو الحسن المراغي، لم أظفر له بترجمة.\n(٣) علي بن محمد بن السري الهمداني الوراق، أبو الحسن البغدادي.\nقال الأزدي: فيه لين. وقال القاضي أبو بكر الداودي: كان كذابًا. توفي سنة (٣٧٩ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١٢/ ٩٠، \"تاريخ الإسلام\" للذهبي ٢٦/ ٦٤٦.\n(٤) بندار بن الحسين، أبو الحسين الشيرازي.\nنزيل أرَّجان، شيخ الصوفية، صحب الشبلي، وكان له أموال، فأنفقها، وتزهد، له معرفة بالكلام والنظر. توفي سنة (٣٥٣ هـ).\nانظر: \"طبقات الصوفية\" للسلمي (ص ٤٦٧)، \"حلية الأولياء\" ١٠/ ٣٨٤، \"سير أعلام النبلاء\" للذهبي ١٦/ ١٥٨، \"طبقات الأولياء\" لابن الملقن (ص ١٢٠).\n(٥) [٦٢٣] الحكم على الإسناد:\nشيخ المصنف ضعيف، وفيه أيضًا علي بن محمد الهمداني كذاب.\nوذكره أبو حيان في \"البحر المحيط\" ٢/ ٣٣٤.\n(٦) ذكره الواحدي في \"البسيط\" (١/ ١٦٠ ب).\nوقال ابن عطية في \"المحرر الوجيز\" ١/ ٣٦٤: وهذِه الأقوال كلها ما عدا قول السدي قريب بعضها من بعض، لأن الحكمة مصدر من الإحكام، وهو: الإتقان في عمل أو قول، وكتاب الله حكمة، وسنة نبيه حكمة، وكل ما ذكر فهو جزء من الحكمة التي هي الجنس. =","vol":"7","page":310},{"text":"الدابة من ذلك؛ لأنها تردها إلى القصد.\n[٦٢٤] سمعت محمد بن الحسين (١) يقول: سمعت منصور بن عبد الله (٢) يقول: سمعت الكتاني (٣) يقول: إن الله تعالى بعث الرسل بالنصح لأنفس خلقه، وأنزل الكتب (٤) لتنبيه قلوبهم، وأنزل\n_________\n= وقال ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٨١: والصحيح أن الحكمة كما قاله الجمهور، لا تختص بالنبوة؛ بل هي أعم منها، وأعلاها النبوة، والرسالة أخص، ولكن لأتباع الأنبياء حظ من الخير على سبيل التبع.\n(١) كذا في (ش)، (ح)، (ز) وهو الصواب. وفي الأصل، (أ): الحسن.\nوهو: محمد بن الحسين بن موسى، أبو عبد الرحمن السلمي، فقيه، أصولي مفسر، ضعيف الحديث.\n(٢) منصور بن عبد الله بن خالد الذهلي الخالدي، أبو علي الهروي.\nقال الخليلي: حافظ للحديث يتكلم فيه، وكنت أرى في أبواب الحاكم عنه أحاديث لا يتابع عليها، وقال لي أبو عبد الرحمن السلمي: انتخبت عليه ألف حديث.\nقال الحاكم: كان يكتب، وبطلب على الرسم المرضي، ثم يغير. وقال أبو سعد الإدريسي: كذاب؛ لا يعتمد عليه. توفي سنة (٤٠٢ هـ)، وقيل: (١٤٠ هـ).\n\"الإرشاد\" للخليلي ٣/ ٨٨٠، \"تاريخ بغداد\" للخطيب ١٣/ ٨٤، \"سير أعلام النبلاء\" ١٧/ ١١٤، \"لسان الميزان\" لابن حجر ٦/ ٩٦.\n(٣) محمد بن علي بن جعفر الكتاني، أبو بكر البغدادي.\nأحد مشايخ الصوفية، سكن مكة، وكان فاضلًا، نبيلًا، حسن الإشارة، حكى عن أبي سعيد الخراز، والجنيد وغيرهما. توفي سنة (٣٢٢ هـ)، وقيل: (٣٢٨ هـ). انظر: \"طبقات الصوفية\" للسلمي (ص ٣٧٣)، \"تاريخ بغداد\" للخطيب ٣/ ٧٤، \"الأنساب\" للسمعاني ٥/ ٣٢، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٥٧، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٣٣.\n(٤) في (ح)، (ز): الكتاب.","vol":"7","page":311},{"text":"الحكمة لسكون أرواحهم، فالرسول داع إلى أمره، والكتاب داع إلى أحكامه، والحكمة مشيرة إلى فضله (١).\n(قوله تعالى) (٢): ﴿وَمَنْ يُؤتَ الْحِكْمَةَ﴾ قرأ الربيع بن خثيم: (تؤتي الحكمة) (٣) (ومنْ تؤتِ الحكمة) (٤) بالتاء فيهما (٥). وقرأ يعقوب: (ومن يؤتِ) بكسر (٦) التاء (٧) أراد: ومن يؤتِه الله، فحذف الهاء، وأبقى الكسرة، ودليله قراءة الأعمش: (ومن يؤتِهِ الله) (٨). وقرأ الباقون: ﴿وَمَنْ يُؤتَ﴾ بفتح التاء (٩) على الفعل المجهول. ﴿وَمِنَ﴾ في محل الرفع على اسم ما لم يسم فاعله،\n_________\n(١) [٦٢٤] الحكم على الإسناد:\nشيخ المصنف ضعيف، ومنصور بن عبد الله متكلم فيه، وكذبه بعضهم.\nأخرجه السلمي في \"حقائق التفسير\" (٢٢ ب -٢٣ أ).\n(٢) ساقطة من (ش)، (ح)، (أ).\n(٣) ساقطة من (أ).\n(٤) ساقطة من (ح).\n(٥) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" (٤٤ أ)، وأبو حيان في \"البحر المحيط\" ٢/ ٣٣٤.\n(٦) في (ز): بكسرة.\n(٧) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٥)، \"علل القراءات\" للأزهري ١/ ٩٦، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣١٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٥.\n(٨) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والزمخشري في \"الكشاف\" ١/ ٣١٤، وأبو حيان في \"البحر المحيط\" ٢/ ٣٣٤.\n(٩) في (ز) زيادة: وضم الياء.","vol":"7","page":312},{"text":"و﴿الْحِكْمَةَ﴾ خبرها.\n[٦٢٥] أخبرني (١) ابن فنجويه (٢)، قال: نا عبيد (٣) الله بن محمد بن شنبة (٤)، قال: أنا (٥) محمد بن عبد الله بن سليمان (٦)، قال: نا يوسف ابن مسلم (٧)، قال: نا علي بن بكار (٨)، عن الحسن بن دينار (٩)، عن\n_________\n(١) في (ش): وأخبرني. وفي (ح): أخبرنا. وفيها زيادة: الحسين بن محمد.\n(٢) الحسين بن محمد بن فنجويه، أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٣) في (ح): عبد.\n(٤) عبيد الله بن محمد بن شنبة، أبو أحمد القاضي، لم يذكر بجرح ولا تعديل.\n(٥) في (أ): نا.\n(٦) محمد بن عبد الله بن سليمان الحضرمي مطين، ثقة، حافظ.\n(٧) يوسف بن سعيد بن مسلم أبو يعقوب المصيصي.\nنزيل أنطاكية، ثقة، حافظ، توفي سنة (١٢٧ هـ)، وقيل قبلها.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٢٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٥٦، \"تقريب التهذيب\" لابن حجر (٧٨٦٦).\n(٨) علي بن بكار أبو الحسن البصري.\nسكن طرطوس، والمصيصة مرابطًا. قال ابن سعد: كان فقيهًا، عالمًا. وذكره ابن حبان في \"الثقات\". وقال يحيى بن معين: كان رجلًا غزاء، رجل صدق، ولم يكن من أصحاب الحديث. قال ابن حجر: صدوق، عابد. توفي سنة (٢٠٧ هـ)، أو (٢٠٨ هـ)، وقيل: سنة (١٩٩ هـ).\n\"الطبقات الكبرى\" لابن سعد ٧/ ٤٩٠، \"سؤالات ابن الجنيد ليحيى بن معين\" (ص ٣٨٦)، \"الثقات\" لابن حبان ٨/ ٤٦٣، \"تهذيب الكمال\" للمزي ٢٠/ ٣٣٠، \"تهذيب التهذيب\" لابن حجر ٣/ ١٤٥، \"تقريب التهذيب\" لابن حجر (٤٦٩٣).\n(٩) الحسن بن دينار وهو ابن واصل -ودينار زوج أمه- التميمي أبو سعيد البصري. قال النسائي: متروك. وقال أبو حاتم: متروك الحديث، كذاب، وقال الفلاس: =","vol":"7","page":313},{"text":"الحسن (١) قال (٢): ﴿وَمَن يُؤْتَ الْحِكْمَةَ﴾ قال (٣): الورع في دين الله (٤).\n﴿فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا وَمَا يَذَّكَّرُ﴾ يتعظ ﴿إِلَّا أُوْلُواْ الْأَلْبَابِ﴾ ذووا (٥) العقول (٦)، واللُّبُّ من العقل (٧) ما صفا عن دواعي الهوى.\n* * *\n_________\n= اجتمع أهل العلم من أهل الحديث أنَّه لا يروى عن الحسن بن دينار.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ١١، \"الضعفاء والمتروكين\" للنسائي (ص ١٦٩)، \"الكامل\" لابن عدي ٢/ ٢٩٦، \"لسان الميزان\" لابن حجر ٢/ ٢٠٣.\n(١) الحسن البصري، ثقة.\n(٢) زيادة من (ز).\n(٣) ساقطة من (ح).\n(٤) [٦٢٤] الحكم على الإسناد:\nشيخ المصنف كثير الرواية للمناكير، وفيه الحسن بن دينار متروك، وعبيد الله بن شنبة، لم أجد فيه جرحًا أو تعديلًا.\nالتخريج:\nرواه ابن أبي الدنيا في \"الورع\" (ص ٤٨) (١٩) عن سلمة بن شبيب قال: حدثنا علي بن بكار به بنحوه.\nوهذا إسناد ضعيف جدًّا؛ الحسن بن دينار متروك.\nوذكره عن الحسن: الحيري في \"الكفاية في التفسير\" ١/ ٢٢٩، والواحدي في \"الوسيط\" ١/ ٣٨٣، وابن الجوزي في \"زاد المسير\" ١/ ٣٢٤.\n(٥) في (ش): أي: ذو.\n(٦) في هامش (ز): والألباب جمع لب.\n(٧) في (أ): الفعل.","vol":"7","page":314},{"text":"<span data-type=\"title\" id=toc-642>٢٧٠ </span>- (قوله - ﷿ -) (١): ﴿وَمَا أَنْفَقْتُمْ مِنْ نَّفَقَةٍ﴾\nفيما فرض الله عليكم ﴿أَوْ نَذَرْتُمْ مِنْ نَذْرٍ﴾ أي: ما أوجبتموه أنتم على أنفسكم (٢)، فوفيتم به. والنذر نذران: نذر في الطاعة، ونذر في المعصية، فأما ما كان لله ﷿ فالوفاء به واجب، وفي تركه الكفارة، وما كان للشيطان فلا وفاء له (٣) ولا كفارة.\nقوله (٤): ﴿فَإِنَّ اللَّهَ يَعْلَمُهُ﴾ يحفظه حتَّى يجازيكم به، وإنما قال: ﴿يَعْلَمُهُ﴾ ولم يقل: يعلمهما (٥)؛ لأنه رَدَّهُ إلى الآخر منهما؛ كقوله: ﴿وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا﴾ (٦)، قاله الأخفش (٧). وإن شئت حملته على (ما) كقوله: ﴿وَمَا أَنْزَلَ عَلَيْكُم مِنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ﴾ (٨) ولم يقل: بهما (٩).\n﴿وَمَا لِلظَّالِمِينَ﴾ أي: الواضعين (النفقة والنذر) (١٠) في غير\n_________\n(١) ساقطة من (ح)، (أ).\n(٢) في هامش (ز): من تطوع.\n(٣) زيادة من (ش)، (ح).\n(٤) ساقطة من (ح)، (أ).\n(٥) في (ش)، (ز)، (أ): يعلمها.\n(٦) النساء: ١١٢.\n(٧) \"معاني القرآن\" ١/ ٣٨٧.\n(٨) البقرة: ٢٣١.\n(٩) \"معاني القرآن\" للأخفش ١/ ٣٨٧، \"إعراب القرآن\" للنحاس ١/ ٣٣٧، \"البسيط\" للواحدي ١/ ١٦١ أ، \"الدر المصون\" للسمين الحلبي ٢/ ٦٠٧.\n(١٠) في (ح): النفقة في النذر.","vol":"7","page":315},{"text":"موضعهما بالرياء والمعصية ونحوهما. ﴿مِنْ أَنْصَارٍ﴾ أعوان (١) يرفعون (٢) عذاب الله عنهم. والأنصار (٣) جمع نصير، مثل: شريف وأشراف، وحبيب وأحباب.\n\n<span data-type=\"title\" id=toc-643>٢٧١ </span>- قوله - ﷿ -: ﴿إِنْ تُبْدُواْ الْصَّدَقَاتِ فَنِعِمَّا هِيَ﴾\nوذلك أنهم قالوا: يا رسول الله، صدقة السر أفضل أم صدقة العلانية؟ فأنزل -﷿-: ﴿إِنْ تُبْدُواْ الْصَّدَقَاتِ﴾ أي: تظهروها وتعلنوها (٤).\n﴿فَنِعِمَّا هِيَ﴾ أي: نعمت الخصلة هي، و﴿مَا﴾ في محل الرفع، و﴿هِيَ﴾ في محل النصب، كما تقول: نعم الرجل رجلًا، فإذا عَرَّفت رفعتَ، فقلت: نِعْمَ الرجل زيدٌ.\nوأصله نعم ما، فوُصِلَتْ وأدغمت. وكان الحسن يقرؤها: (فنعم ما) (٥) مفصولة على الأصل (٦).\n_________\n(١) قبلها في (ح)، (أ): من.\n(٢) في جميع النسخ: يدفعون.\n(٣) كذا في جميع النسخ. وفي الأصل: فالأنصار.\n(٤) ذكره الواحدي في \"أسباب النزول\" (ص ٨٩٠) وابن الجوزي في \"زاد المسير\" ١/ ٣٢٥، وأبو حيان في \"البحر المحيط\" ٢/ ٣٣٧، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٢٧ عن الكلبي، وذكره الواحدي في \"الوسيط\" ١/ ٣٨٤ عن ابن عباس، وأظنه من رواية الكلبي عن أبي صالح عن ابن عباس.\n(٥) في (ش)، (ح)، (أ) زيادة: هي.\n(٦) ذكرها العكبري في \"إعراب القراءات الشواذ\" ١/ ٢٨١ دون عزو لأحد. وعزاها =","vol":"7","page":316},{"text":"وقرأ أبو جعفر، وشيبة، ونافع غير ورش، وعاصم برواية أبي بكر، وأبو عمرو، وأبو بحريّة: (فنِعْمَّا) بكسر النون وجزم العين، ومثله في سورة النساء (١). واختاره أبو عبيد (٢)، وذكر أنها لغة النبي - ﷺ - حين قال (لعمرو بن العاص) (٣): \"نِعْمَّا بالمال الصالح للرجل الصالح\" (٤). هكذا روي في الحديث.\n_________\n= ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" (٤٤ أ) لابن مسعود.\nقال الدمياطي في \"إتحاف فضلاء البشر\" ١/ ٤٥٦: وقرأ أبو جعفر بإسكان العين، ووافقه اليزيدي والحسن.\nوقال النحاس في \"إعراب القرآن\" ١/ ٣٣٨: ويجوز في غير القرآن: فنعم ما هي، ولكنه في السواد متصل فلزم الإدغام.\n(١) آية: ٥٨.\n(٢) انظر: \"معاني القرآن\" للزجاج ١/ ٣٥٢، \"علل القراءات\" للأزهري ١/ ٩٧.\n(٣) ساقطة من (أ).\nعمرو بن العاص بن وائل بن هاشم بن سعيد السهمي القرشي أبو عبد الله.\nأسلم قبل الفتح سنة ثمان، ولما أسلم كان النبي - ﷺ - يقربه ويدنيه؛ لمعرفته وشجاعته، وولاه غزاة ذات السلاسل، ثم استعمله على عمان. وولي عمرو إمرة مصر في زمن عمر بن الخطاب، وهو الَّذي افتتحها، وكان أحد دهاة العرب. توفي سنة (٤٣ هـ) على الصحيح، وهو ابن تسعين سنة، وقيل غير ذلك.\n\"فضائل الصحابة\" للإمام أحمد ٢/ ١١٥٤، \"الاستيعاب\" لابن عبد البر ٣/ ١١٨٤، \"أسد الغابة\" لابن الأثير ٤/ ١١٥، \"الإصابة\" لابن حجر ٥/ ٢.\n(٤) ما بين القوسين ساقط من (أ).\nرواه الإمام أحمد في \"المسند\" ٤/ ١٩٧ (١٧٧٦٣)، ٤/ ٢٠٢ (١٧٨٠٢)، وفي \"فضائل الصحابة\" ٢/ ١١٥٤ (١٧٤٥)، والبخاري في \"الأدب المفرد\" =","vol":"7","page":317},{"text":"وقرأ ابن عامر (١)، ويحيى بن وثاب، والأعمش، وحمزة، والكسائي، وخلف بفتح النون وكسر العين فيهما. وقرأ طلحة، وابن كثير (وريس وحفص) (٢)، ويعقوب، وأيوب بكسر النون والعين جميعًا (٣). واختاره أبو حاتم، وهي لغات (٤) صحيحة، ونَعِم ونِعْم (٥)\n_________\n= (ص ١١٢) (٢٩٩)، وأبو يعلى في \"مسنده\" ١٣/ ٣٢٠ (٧٣٢٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٦ - ٧ (٣٢١٠)، والطبراني في \"المعجم الأوسط\" ٩/ ٢٢ (٩٠١٢)، والحاكم في \"المستدرك\" ٢/ ٣، ٢/ ٢٥٧ وقال: حديث صحيح على شرط مسلم، والبغوي في \"شرح السنة\" ١٠/ ٩١ (٢٤٩٥)، والقضاعي في \"مسند الشهاب\" ٢/ ٢٥٩ (١٣١٥) كلهم من طريق موسى بن علي ابن رباح عن أبيه، عن عمرو به.\nقال الهيثمي في \"مجمع الزوائد\" ٩/ ٣٥٣: رواه الطبراني في \"الكبير\" ... ورجال أحمد، وأبي يعلى رجال الصحيح.\nوقال ابن حجر في \"الإصابة\" لابن حجر ٥/ ٣: سنده حسن.\nوفي \"المسند\" للإمام أحمد ٤/ ٢٠٢ (١٧٨٠٢): كذا في النسخة (نَعِما) بنصب النون وكسر العين. وقال أبو عبيد: بكسر النون والعين. وفي \"المستدرك\" للحاكم ٢/ ٢٥٧: يعني: بفتح النون، وكسر العين.\n(١) في (ز): ابن عباس.\n(٢) زيادة من (أ).\n(٣) زيادة من (ح).\nانظر: \"السبعة\" لابن مجاهد (ص ١٩٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٦)، \"الكامل في القراءات الخمسين\" للهذلي (١٧١ أ)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٥.\n(٤) في (ح): لغة.\n(٥) في (أ): ونِعْم ونِعَمَ.","vol":"7","page":318},{"text":"لغتان جيدتان. ومن كسر النون والعين أتبع الكسرة الكسرة؛ لئلا يلتقي ساكنان؛ سكون العين والإدغام (١).\n﴿وَإِن تُخْفُوهَا﴾ تسروها ﴿وَتُؤتُوهَا﴾ تعطوها ﴿الْفُقَرَاءِ﴾ في السِّر ﴿فَهُوَ خَيْرٌ لَكُمْ﴾ وأفضل، وكلٌّ مقبول إذا كانت النية صادقة، ولكن صدقة السر أفضل، وفي الحديث: \"صدقة السر تطفئ غضب الرب، وتطفئ الخطيئة كما يطفئ الماء النار، وتدفع سبعين بابًا من البلاء\" (٢).\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٣٨، \"الحجة\" لابن زنجلة (ص ١٤٧)، \"علل القراءات\" للأزهري ١/ ٩٦ - ٩٧.\n(٢) لم أجده بهذا السياق ويظهر لي أن المصنف قد جمعه من أحاديث متفرقة.\nوالجزء الأول رواه الطبراني في \"المعجم الأوسط\" ٣/ ٣٧٨ (٣٤٥٠)، وفي \"المعجم الصغير\" (ص ٤٢٧) (١٠٣٧)، والحاكم في \"المستدرك\" وقال: صحيح الإسناد ٣/ ٦٥٧، والقضاعي في \"مسند الشهاب\" ١/ ٩٢ (٩٩)، كلهم من طريق أصرم بن حوشب قال: حدثنا إسحاق بن واصل -ووقع في \"المعجم الصغير\"، \"مسند الشهاب\": قرة بن خالد- عن أبي جعفر محمد بن علي، عن عبد الله بن جعفر به بنحوه مرفوعًا.\nقال الذهبي في \"تلخيص المستدرك\" ٣/ ٦٥٧: أظنه موضوعًا، فإسحاق متروك، وأصرم متهم بالكذب.\nوقال الهيثمي في \"مجمع الزوائد\" ٩/ ١٧٠: فيه أصرم بن حوشب، وهو متروك. وقال في ٣/ ١١٥: وهو ضعيف.\nورواه الطبراني في \"المعجم الكبير\" ١٩/ ٤٢١ (١٠١٨)، وفي \"المعجم الأوسط\" ١/ ٢٨٩ (٩٤٣)، والقضاعي في \"مسند الشهاب\" ١/ ٩٤ (١٠٢)، كلهم من طريق صدقة بن عبد الله عن الأصبغ، عن بهز بن حكيم، عن أبيه، عن جده، مرفوعًا بنحوه. قال الهيثمي في \"مجمع الزوائد\" ٣/ ١١٥: فيه صدقة بن عبد الله، وثقه دحيم، =","vol":"7","page":319},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وضعفه جماعة.\nوقال ابن حجر في \"تقريب التهذيب\" (٢٩١٣): فيه: ضعيف.\nوقال الهيثمي في \"مجمع الزوائد\" ٨/ ١٩٤: فيه أصبغ غير معروف، وبقية رجاله وثقوا، وفيهم خلاف.\nورواه الترمذي كتاب الزكاة، باب ما جاء في فضل الصدقة (٦٦٤)، وقال: حسن غريب. وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٠٣ (٣٣٠٩)، وابن عدي في \"الكامل\" ٤/ ٢٥٢، والبغوي في \"شرح السنة\" ٦/ ١٣٣ (١٦٣٤)، والضياء المقدسي في \"الأحاديث المختارة\" ٥/ ٢١٨ - ٢١٩ (١٨٤٧، ١٨٤٨)، كلهم من طريق عبد الله بن عيسى الخراز، عن يونس بن عبيد، عن الحسن البصري، عن أنس بن مالك مرفوعًا بلفظ: \"الصدقة تطفئ غضب الرب، وتدفع ميتة السوء\".\nوعبد الله بن عيسى الخراز، ضعيف.\nانظر: \"تقريب التهذيب\" لابن حجر (٣٥٢٤).\nوللحديث شواهد من حديث أبي سعيد، وابن مسعود، وابن عباس وأبي أمامة، وأم سلمة، ذكرها الألباني في \"سلسلة الأحاديث الصحيحة\" ٤/ ٥٣٩، ثم قال: وجملة القول إن الحديث بمجموع طرقه وشواهده صحيح بلا ريب.\nوانظر \"إرواء الغليل\" للألباني ٣/ ٣٩٠ - ٣٩٣.\nقلت: الأحاديث التي ذكرها الألباني لا تقوي بعضها بعضًا، لأن غالبها ضعفه شديد لوجود متروكين أو متهمين. وبعضها في أسانيدها رجال لم يعرفوا، وأمثلها -مع ضعفه- ما رواه الترمذي، وباقيها أشد ضعفًا منه.\nوروى الترمذي في الإيمان، باب ما جاء في حرمة الصلاة (٢٦١٦)، وقال: حسن صحيح. وابن ماجة في الفتن، باب كف اللسان في الفتنة (٣٩٧٣)، والإمام أحمد في \"المسند\" ٣١ (٢٢٠١٦)، والطبراني في \"المعجم الكبير\" ٢٠/ ١٣٠ (٢٦٦)، كلهم من طريق عاصم ابن بهدلة، عن أبي وائل، عن معاذ مرفوعًا في حديث طويل وفيه: \"والصدقة تطفئ الخطيئة كما يطفئ الماء النار\". =","vol":"7","page":320},{"text":"[٦٢٦] حدثنا (١) أبو محمد الحسن (٢) بن أحمد بن محمد العدل المخلدي (٣) ﵀،\n_________\n= وروى ابن ماجة كتاب الزهد، باب في الحسد (٤٢١٠)، وأبو يعلى في \"مسنده\" ٦/ ٣٣٠ (٣٦٥٦)، والأصبهاني في \"الترغيب والترهيب\" ٢/ ٥٢ (١١٣٤)، كلهم من طريق عيسى بن أبي عيسى الحناط، عن أبي الزناد، عن أنس مرفوعًا في حديث طويل، وفيه الجملة السابقة.\nقال البوصيري في \"مصباح الزجاجة\" ٢/ ٣٤٠ (١٥٠٠) هذا إسناد فيه عيسى بن أبي عيسى، وهو ضعيف.\nوروى الخطيب في \"تاريخ بغداد\" ٨/ ٢٠٧ من طريق الحارث بن النعمان بن سالم قال: حدثني الحارث بن النعمان بن سالم الليثي الكوفي. قال الحارث: هذا الشيخ على اسمي واسم أبي واسم جدي عن أنس قال: قال رسول الله - ﷺ -: \"الصدقة تمنع سبعين نوعًا من أنواع البلاء، أهونها الجذام والبرص\".\nوعزاه المتقي الهندي في \"كنز العمال\" ٦/ ٣٤٦ (١٥٩٨٢) للخطيب وحده.\nوقال ابن حجر في \"تقريب التهذيب\" (١٠٥٢): الحارث بن النعمان ضعيف.\nوروى ابن شاهين في \"الترغيب في فضائل الأعمال\" (ص ٣٢٥) (٣٨٣). والطبراني في \"المعجم الكبير\" ٤/ ٢٧٤ (٤٤٠٢) من طريق جبارة بن المغلس قال: نا حماد بن شعيب، عن سعيد بن مسروق، عن عباية بن رفاعة، عن رافع بن خديج قال: قال رسول الله - ﷺ -: \"الصدقة تسد سبعين بابًا من الشر\".\nقال الهيثمي في \"مجمع الزوائد\" ٣/ ١٠٩: رواه الطبراني في \"الكبير\"، وفيه حماد ابن شعيب ضعيف.\nقلت: وجبارة بن المغلس ضعيف أيضًا.\nانظر: \"تقريب التهذيب\" لابن حجر (٨٩٠).\n(١) في (ش)، (ح): أنا.\n(٢) كذا في جميع النسخ وهو الصواب. وفي الأصل زيادة: بن محمد.\n(٣) الحسن بن أحمد، أبو الحسن المخلدي، صحيح الكتب والسماع، متقن في الرواية.","vol":"7","page":321},{"text":"قال: أنا (١) أبو حامد أحمد (٢) بن محمد بن الحسن الحافظ (٣)، قال: نا عبد الرحمن بن بشر (٤)، قال: نا يحيى بن سعيد (٥)، عن (٦) عبيد الله (٧) بن عمر (٨)، قال: أخبرني خُبيب بن عبد الرحمن (٩)، عن حفص بن عاصم (١٠)، عن أبي هريرة (١١)، عن رسول الله -ﷺ- قال: \"سبعة يظلهم الله في ظله يوم لا ظل إلا ظله: الإمام\n_________\n(١) في (ش): نا.\n(٢) ساقطة من (ش).\n(٣) أحمد بن محمد بن الحسن، أبو حامد الشرقي، ثقة، مأمون.\n(٤) ثقة.\n(٥) القطان، ثقة، متقن.\n(٦) ساقطة من (ش).\n(٧) في (ح): عبد الله.\n(٨) في (أ): عمير.\nعبيد الله بن عمر، ثقة، ثبت.\n(٩) خبيب بن عبد الرحمن بن خبيب بن يساف الأنصاري، أبو الحارث المدني.\nثقة. توفي سنة (١٣٢ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٨٧، \"تهذيب التهذيب\" لابن حجر ١/ ٥٤٠، \"تقريب التهذيب\" لابن حجر (١٧٠٢).\n(١٠) حفص بن عاصم بن عمر بن الخطاب العدوي القرشي المدني.\nثقة، قال الذهبي في \"سير أعلام النبلاء\" ٤/ ١٩٦: توفي في حدود سنة (٩٠ هـ).\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٨٤، \"تهذيب التهذيب\" لابن\nحجر ١/ ٤٥١، \"تقريب التهذيب\" لابن حجر (١٤٠٧)\n(١١) صحابي مشهور.","vol":"7","page":322},{"text":"العدل (١)، وشاب نشأ بعبادة (٢) الله ﷿، ورجل قلبُه معلق (٣) في المسجد (٤)، ورجلان تحابا في الله فاجتمعا عليه وتفرقا عليه، ورجل دعته امرأة ذات منصب وجمال فقال: إني أخاف الله ﷿، ورجل تصدق بصدقة فأخفاها حتى لم تعلم يمينه ما تنفق شماله (٥)، ورجل ذكر الله خاليًا ففاضت عيناه\" (٦).\n_________\n(١) في جميع النسخ، وأكثر مصادر تخريج الحديث: العادل. وفي رواية للبخاري كتاب الزكاة، باب الصدقة باليمين (١٤٢٣): \"إمام عدل\".\n(٢) في (ز)، (أ): في عبادة.\n(٣) كذا في جميع النسخ، ومصادر التخريج. وفي الأصل: متعلق.\n(٤) في (ش)، (ح): بالمساجد. وفي (ز)، (أ): بالمسجد.\n(٥) قال النووي في \"شرح صحيح مسلم\" ٧/ ١٢٢: هكذا وقع في جميع نسخ مسلم في بلادنا، وغيرها، وكذا نقله القاضي عن جميع روايات نسخ مسلم \"لا تعلم يمينه ما تنفق شماله\" والصحيح المعروف: \"حتى لا تعلم شماله ما تنفق يمينه\" هكذا رواه مالك في \"الموطأ\" والبخاري في \"صحيحه\" وغيرهما من الأئمة، وهو وجه الكلام؛ لأن المعروف في النفقة فعلها باليمين.\nقال ابن حجر في \"فتح الباري\" ٢/ ١٤٦: وهو نوع من أنواع علوم الحديث. . . فيكون المقلوب تارة في الإسناد وتارة في المتن.\n(٦) [٦٢٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nقال ابن حجر في \"فتح الباري\" ٢/ ١٤٦: وأخرجه الجوزقي في \"مستخرجه\" عن أبي حامد بن الشرقي، عن عبد الرحمن بن بشر بن الحكم.\nورواه البخاري كتاب الأذان، باب من جلس في المسجد ينتظر الصلاة وفضل المساجد (٦٦٠)، وكتاب الرقاق، باب البكاء من خشية الله (٦٤٧٩) مختصرًا، =","vol":"7","page":323},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عن محمد بن بشار. وكتاب الزكاة، باب الصدقة باليمين (١٤٢٣) عن مسدد.\nورواه مسلم كتاب الزكاة، باب فضل إخفاء الصدقة (١٠٣١/ ٩١)، عن زهير بن حرب، ومحمد بن المثنى، وساق حديث زهير.\nوالترمذي كتاب الزهد، باب ما جاء في الحب في الله (٢٣٩١)، عن سوار بن عبد الله العنبري، ومحمد بن المثنى، ولم يسق لفظه.\nوالإمام أحمد في \"المسند\" ٢/ ٤٣٩ (٩٦٦٥)، كلهم عن يحيى بن سعيد القطان به بنحوه.\nوقد وقع في رواية زهير بن حرب وعبد الرحمن بن بشر عن يحيى: \"حتى لا تعلم يمينه ما تنفق شماله\".\nقال ابن حجر في \"فتح الباري\" ٢/ ١٤٦: وليس الوهم فيه ممن دون مسلم، ولا منه، بل هو من شيخه؛ أو من شيخ شيخه يحيى القطان. . . قال أبو حامد بن الشرقي: يحيى القطان عندنا واهم في هذا، وإنما هو \"حتى لا تعلم شماله ما تنفق يمينه\".\nقلت: والجزم بكون يحيى هو الواهم فيه نظر؛ لأن الإمام أحمد قد رواه عنه على الصواب، وكذلك أخرجه البخاري هنا، عن محمد بن بشار، وفي الزكاة عن مسدد، وكذا أخرجه الإسماعيلي من طريق يعقوب الدورقي وحفص بن عمر، كلهم عن يحيى، وكأن أبا حامد لما رأى عبد الرحمن قد تابع زهيرًا ترجح عنده أن الوهم من يحيى، وهو محتمل بأن يكون منه لما حدث به هذين خاصة، مع احتمال أن يكون الوهم منهما تواردا عليه.\nورواه البخاري كتاب المحاربين، باب فضل من ترك الفواحش (٦٨٠٦)، والنسائي كتاب آداب القضاة، باب الإمام العادل ٨/ ٢٢٢، كلاهما من طريق عبد الله بن المبارك.\nورواه مالك في \"الموطأ\" في كتاب الشعر، باب ما جاء في المتحابين ٢/ ٩٥٢، ومن طريقه رواه مسلم كتاب الزكاة، باب فضل إخفاء الصدقة (١٠٣١/ ٩١) والترمذي كتاب الزهد، باب ما جاء في الحب في الله (٢٣٩١)، كلاهما عن عبيد الله بن عمر به بنحوه.","vol":"7","page":324},{"text":"(قوله تعالى) (١): ﴿وَيُكَفِّرُ عَنْكُمْ﴾.\n[٦٢٧] أخبرنا الحاكم أبو عبد الله الحافظ (٢)، قال: أنا الحسين ابن الحسن بن أيوب (٣)، قال: أنا علي بن عبد العزيز (٤)، قال: نا أبو عبيد (٥)، قال: نا حجاج (٦)، عن هارون (٧)، عن (٨) حنظلة السدوسي (٩)، عن شهر بن حوشب (١٠)، عن ابن عباس أنه قرأ: (وتُكَفِّر) بالتاء (١١)، رد المعنى إلى الصدقات (١٢).\n_________\n(١) ساقطة من (ش)، (ح)، (أ).\n(٢) محمد بن عبد الله أبو عبد الله الحاكم، ثقة، إمام.\n(٣) ثقة.\n(٤) علي بن عبد العزيز البغوي، ثقة.\n(٥) القاسم بن سلام أبو عبيد، ثقة، فاضل.\n(٦) حجاج بن محمد الأعور، ثقة، ثبت، لكنه اختلط في آخر عمره.\n(٧) هارون بن موسى، ثقة مقرئ، إلاَّ أنه رُمي بالقدر.\n(٨) في (ح): بن.\n(٩) حنظلة بن عبد الله السدوسي، ضعيف.\n(١٠) صدوق، كثير الإرسال والأوهام.\n(١١) ساقطة من (أ).\n(١٢) [٦٢٧] الحكم على الإسناد:\nإسناده ضعيف؛ فيه حنظلة السدوسي ضعيف.\nالتخريج:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٣٧ (٢٨٥١) من طريق عباد بن العوام قال: ثنا حنظلة به بنحوه.\nوالقراءة عزاها لابن عباس: الطبري في \"جامع البيان\" ٣/ ٩٣، والنحاس في \"إعراب القرآن\" ١/ ٣٣٩، والكرماني في \"شواذ القراءة\" (٤٤ أ).","vol":"7","page":325},{"text":"وكذلك قرأ [عكرمة (١). وقرأ الحسن، وحميد، وابن عامر، وحفص: ﴿وَيُكفِّرُ﴾ بالياء والرفع (على معنى) (٢): ويكفر الله. وقرأ ابن كثير، وعاصم برواية أبي بكر (٣)، وأبو عمرو، ويعقوب بالنون ورفع الراء على الاستئناف. أي (٤): ونحن نكفر عنكم (٥) على التعظيم. قرأ] (٦) أبو جعفر، وشيبة، ونافع، والأعمش، وحمزة، والكسائي وأيوب، وأبوحاتم بالنون والجزم (٧) نسقًا على موضع (٨) الفاء التي في قوله: ﴿فَهُوَ خَيْرٌ لَكُمْ﴾؛ لأن موضعها\n_________\n(١) عزاها له النحاس في \"إعراب القرآن\" ١/ ٣٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٣٥، وأبو حيان في \"البحر المحيط\" ٢/ ٣٣٩، والسمين الحلبي في \"الدر المصون\" ٢/ ٦١١. وقال أبو حيان: إلا أنه فتح الفاء، وبنى الفعل للمفعول الذي لم يسم فاعله.\nوقد روى سعيد بن منصور في \"السنن\" ٣/ ٩٨٠ (٤٤٩)، عن عكرمة أنه قرأ: (ونكفر).\nقال المحقق: كذا في الأصل بالنون، ولم تضبط.\n(٢) في (ح): المعنى.\n(٣) زيادة من (أ).\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ح)، (أ).\n(٦) ما بين الحاصرتين ساقط من (ش).\n(٧) انظر: \"السبعة\" لابن مجاهد (ص ١٩١)، \"الحجة\" لابن زنجلة (ص ١٤٧ - ١٤٨)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣١٧، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣١٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٦.\n(٨) زيادة من (أ).","vol":"7","page":326},{"text":"جزم بالجزاء.\nقوله (١): ﴿مِنْ سَيِّئَاتِكُمْ﴾ أدخل (ش) للتبعيض. علقه بالمشيئة ليكون العباد فيها على وجل ولا يتكلوا. وقال نحاة البصرة: معناه: الإسقاط، تقديره: ويكفر (٢) عنكم سيئاتكم (٣) ﴿وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾.\nقال أهل المعاني: هذِه الآية في صدقة التطوع، لإجماع العلماء أن الزكاة المفروضة إعلانها أفضل (٤)، كالصلاة المكتوبة في الجماعة أفضل من إفرادها، وكذلك سائر الفرائض لمعنيين: أحدهما: ليقتدي به الناس. والثاني: إزالة التهمة، لئلا يُسيء الناس به الظَّنَّ، ولا رياء في الفرض. فأما النوافل والفضائل فإخفاؤها أفضل؛ لبعدها من الرياء والآفات، يدل على صحة هذا التأويل:\n[٦٢٨] ما أخبرنا ابن فنجويه (٥)،\n_________\n(١) ساقطة من (ح).\n(٢) في (ح)، (ز)، (أ): ونكفر.\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ٩٣، \"إملاء ما من به الرحمن\" للعكبري ١/ ١١٥ - ١١٦، \"المحرر الوجيز\" لابن عطية ١/ ٣٦٧، وقال: وحكى الطبري عن فرقة أنها قالت: (ش) زائدة في هذا الموضع. وذلك منهم خطأ.\n(٤) انظر: \"جامع البيان\" للطبري ٣/ ٩٤، \"أحكام القرآن\" لابن العربي ١/ ٢٣٦، \"فتح الباري\" لابن حجر ٣/ ٢٨٩.\n(٥) في (ح): أبو عبد الله بن فنجويه هو الدينوري.\nوهو الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية\nللمناكير.","vol":"7","page":327},{"text":"قال: نا (١) أبو علي بن حبش (٢) المقرئ (٣)، قال: أنا (٤) علي بن زنجويه (٥)، قال: نا سلمة (٦)، قال: نا عبد الرزاق (٧)، قال: أنا (٨) رجل، عن عَمَّار (٩) الدُّهْني (١٠)، عن أبي جعفر (١١) في قوله ﷿:\n_________\n(١) في (ش)، (ز): أخبرنا.\n(٢) كذا في (ش)، (ح)، وهو الصواب. وفي الأصل و(ز)، (أ): حبيش.\n(٣) الحسين بن محمد بن حبش أبو علي المقرئ، ثقة، مأمون.\n(٤) في (ش)، (أ): نا.\n(٥) علي بن بَرِّي بن زنجويه بن ماهان أبو الحسن الدينوري. قدم بغداد وحدَّث بها عن سلمة بن شبيب، روى عنه أبو بكر الشافعي، وعيسى بن حامد.\nانظر: \"تاريخ بغداد\" للخطيب ١١/ ٣٥٤، \"توضيح المشتبه\" لابن حجر ١/ ٤٤٣.\n(٦) سلمة بن شبيب، ثقة.\n(٧) عبد الرزاق بن همام، ثقة، اختلط بعد سنة مئتين.\n(٨) في (أ): ثنا.\n(٩) في (ش): عمارة.\n(١٠) عمار بن معاوية، ويقال غير ذلك، الدهني البجلي أبو معاوية الكوفي.\nقال الإمام أحمد، وابن معين، وأبو حاتم، والنسائي والترمذي: ثقة. وذكره ابن حبان في \"الثقات\" وقال: ربما أخطأ. وقال يعقوب بن سفيان: لا بأس به. قال الذهبي: شيعي موثق وقال ابن حجر: صدوق، يتشيع. توفي سنة (١٣٣ هـ) ومئة. \"العلل ومعرفة الرجال\" للإمام أحمد ٣/ ١٣٢، \"المعرفة والتاريخ\" للفسوي ٣/ ٨٧، \"سنن الترمذي\" (١٦٧٩)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٩٠، \"الثقات\" لابن حبان ٥/ ٢٦٨، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٠٤، \"الكاشف\" للذهبي (٣٩٩٨) \"تقريب التهذيب\" لابن حجر (٤٨٣٣).\nقلت: هو ثقة.\n(١١) محمد بن علي بن الحسين أبو جعفر الباقر، ثقة، فاضل.","vol":"7","page":328},{"text":"﴿إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ﴾ قال (١): يعني: الزكاة المفروضة.\n﴿وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ﴾ يعني: التطوع (٢).\n[٦٢٩] وأخبرنا عبد الله بن حامد (٣)، قال: أنا أحمد بن محمد بن يوسف (٤)، (قال: نا) (٥) عبيد (٦) الله بن يحيى (٧)، قال: نا يعقوب بن سفيان (٨)، قال: نا أبو اليمان (٩) (إن شاء الله) (١٠)، قال: نا أبو بكر بن أبي مريم (١١)،\n_________\n(١) ساقطة من (ح).\n(٢) [٦٢٨] الحكم على الإسناد:\nإسناده ضعيف، فشيخ المصنف كثير الرواية للمناكير، وفيه أيضًا علي بن زنجويه لم أجد فيه جرحًا أو تعديلًا، وفيه رجل مبهم.\nالتخريج:\nوهو في \"تفسير القرآن\" لعبد الرزاق ١/ ١٠٩، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٣٥ (٢٨٤٤)، عن محمد بن حماد الطهراني قال: أنبأنا عبد الرزاق به.\n(٣) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٤) أحمد بن محمد بن يوسف، ثقة، روى من كتابه، لم يكن سماعه فيه صحيحًا.\n(٥) ساقطة من (ش).\n(٦) في (ح): عبد.\n(٧) صدوق.\n(٨) ثقة، حافظ.\n(٩) الحكم بن نافع البهراني مولاهم أبو اليمان الحمصي، ثقة، ثبت.\n(١٠) ساقطة من (أ).\n(١١) أبو بكر بن عبد الله بن أبي مريم الغساني الشامي، ضعيف، وكان قد سُرق بيته؛ فاختلط. =","vol":"7","page":329},{"text":"عن سعيد بن سويد (الكلبي (١) يرفعه أن) (٢) النبي - ﷺ - سئل عن الجهر بالقراءة والإخفاء، فقال: \"هي بمنزلة الصدقة (٣): ﴿إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ﴾ (٤).\n[٦٣٠] وأخبرني (٥) محمد بن القاسم (٦)، قال: نا محمد بن يزيد (٧)، قال: نا أبو يحيى (البزاز (٨)، قال: نا محمد بن يحيى (٩» (١٠)، قال: نا أبو صالح (١١)، (قال: حدثني) (١٢) معاوية بن صالح (١٣)، عن بَحِير (١٤)\n_________\nانظر: \"الكامل\" لابن عدي ٢/ ٣٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٩٠، \"تقريب التهذيب\" لابن حجر (٧٩٧٤).\n(١) سعيد بن سويد الكلبي الشامي، ووثقه ابن حبان قال البزار، ليس به بأس.\n(٢) في (ش): يرفعه الكلبي إلى.\n(٣) في (ح)، (أ): الصدقات.\n(٤) [٦٢٩] الحكم على الإسناد:\nفيه أبو بكر بن أبي مريم، ضعيف. وهو إسناد معضل؛ سعيد بن سويد بينه وبين الرسول - ﷺ - اثنان على الأقل، وقد صح من حديث عقبة بن عامر.\n(٥) في (ح): أنبأني.\n(٦) محمد بن القاسم الفارسي، كان فقيهًا متكلمًا، واعظًا كذبه الحاكم وجماعة.\n(٧) محمد بن يزيد المعدل، لم أجد فيه جرحًا أو تعديلًا.\n(٨) زكريا بن يحيى البزاز، فقيه، لم أجد فيه جرحًا أو تعديلًا.\n(٩) محمد بن يحيى الذهلي، ثقة، حافظ.\n(١٠) ما بين القوسين ساقط من (ش). و(قال نا محمد بن يحيى) ساقطة من (ح).\n(١١) عبد الله بن صالح، كاتب الليث، صدوق، كثير الغلط، ثبت في كتابه.\n(١٢) ساقطة من (أ).\n(١٣) صدوق، له أوهام.\n(١٤) كذا في (ح)، (ز) وهو الصواب. وفي الأصل و(أ): بُجير. وفي (ش): جبر.","vol":"7","page":330},{"text":"بن سعد (١)، عن خالد بن مَعْدان (٢)، عن كثير بن مُرَّة (٣)، عن عقبة بن عامر (٤)، عن النبي -ﷺ- قال: \"المُسِرُّ بالقرآن (٥) كالمسرِّ بالصدقة، والجاهرُ بالقرآن كالجاهرِ بالصدقة\" (٦).\n_________\n(١) بَحِير بن سعد السَّحولي أبو خالد الحمصي.\nثقة، ثبت، وذكره الذهبي فيمن توفي بين سنة (١٤١ هـ)، وسنة (١٥٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤١٢، \"تاريخ الإسلام\" للذهبي ٩/ ٧٥، \"تهذيب التهذيب\" لابن حجر ١/ ٢١٣، \"تقريب التهذيب\" لابن حجر (٦٤٠).\n(٢) ثقة، عابد، يرسل كثيرًا.\n(٣) الحضرمي الرُّهاوي أبو شجرة، ثقة.\n(٤) صحابي.\n(٥) في (ح): بالقراءة.\n(٦) [٦٣٠] الحكم على الإسناد:\nفيه من لم أجد فيه جرحًا أو تعديلًا، وعبد الله بن صالح صدوقٌ كثير الغلط، والحديث قد روي من طرق صحيحة، عن معاوية بن صالح به، ومن طريق إسماعيل بن عياش عن بجير بن سعد به؛ فالحديث صحيح بمجموع الطريقين.\nالتخريج:\nرواه الطبراني في \"المعجم الكبير\" ١٧/ ٣٣٤ (٩٢٣) عن بكر بن سهل. ورواه البيهقي في \"شعب الإيمان\" ٢/ ٥٢٨ (٢٦١١) من طريق عثمان بن سعيد، كلاهما عن عبد الله بن صالح به.\nورواه النسائي كتاب الزكاة، باب المسر بالصدقة ٥/ ٨٠، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٨ (٧٣٤)، كلاهما من طريق ابن وهب. ورواه الإمام أحمد في \"المسند\" ٤/ ١٥١ (١٧٣٦٨)، ٤/ ١٥٨ (١٧٤٤٤)، عن حماد ابن خالد. ورواه أبو يعلى في \"مسنده\" ٣/ ٢٧٨ (١٧٣٧) من طريق معن بن عيسى، كلهم عن معاوية بن صالح به. =","vol":"7","page":331},{"text":"وروى علي بن أبي طلحة عن ابن عباس في هذِه الآية قال: جعل الله ﷿ صدقة التطوع في السر تَفْضُلُ علانيتها سبعين (١) ضعفًا، وصدقة الفريضة تفضل علانيتها بخمسة (٢) وعشرين ضعفًا، وكذلك جميع الفرائض والنوافل (٣).\n_________\nوهذا إسناد حسن من أجل معاوية بن صالح، وقد تابعه إسماعيل بن عياش، وهو صدوق في روايته عن أهل بلده.\nورواه أبو داود، كتاب الصلاة، باب في رفع الصوت بالقراءة في صلاة الليل (١٣٣٣)، والترمذي في \"فضائل القرآن\" (٢٩١٩)، وقال: حديث حسن غريب. وابن عرفة في \"جزئه\" (ص ٩٠) (٨٤)، والطبراني في \"المعجم الكبير\" ١٧/ ٣٣٤ (٩٢٤)، والبيهقي في \"السنن الكبرى\" ٣/ ١٣، وفي \"شعب الإيمان\" ٢/ ٥٢٨ (٢٦١٠)، والذهبي في \"تذكرة الحفاظ\" ١/ ٢٥٥، وفي \"معجم الشيوخ\" ١/ ١٨٧، ١/ ٣٤٥ وقال: هذا حديث قوي الإسناد متصل. كلهم من طرق، عن إسماعيل بن عياش، عن بحير بن سعد به بنحوه.\nورواه النسائي كتاب قيام الليل، باب فضل السر على الجهر ٣/ ٢٢٥ من طريق زيد بن واقد. ورواه الإمام أحمد في \"المسند\" ٤/ ٢٠١ (١٧٧٩٦)، والطبراني في \"المعجم الكبير\" ١٧/ ٣٣٤ (٢٩٥)، كلاهما من طريق سليمان بن موسى. ورواه الروياني في \"مسنده\" ١/ ١٩٩ (٢٦٧) من طريق يزيد بن أبي حبيب، كلهم عن كثير بن مرة به بنحوه.\n(١) في (ش)، (أ): بسبعين.\n(٢) في (ز)، (أ): بخمس.\n(٣) رواه الطبري في \"جامع البيان\" ٣/ ٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٣٦ (٢٨٤٧)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٢٥ لابن المنذر.","vol":"7","page":332},{"text":"<span data-type=\"title\" id=toc-644>٢٧٢ </span>- قوله ﷿: ﴿لَيْسَ عَلَيْكَ هُدَاهُمْ﴾.\n(قال الكلبي) (١): اعتمر رسول الله - ﷺ - عمرة القضاء، وكانت (٢) معه في تلك العمرة أسماء بنت أبي بكر الصديق (٣)، فجاءتها أمها قُتيلة (٤) وجدّتها تسألانها، وهما مشركتان، فقالت: لا أعطيكما شيئًا (٥) حتى أستأمر رسول الله - ﷺ -، فإنكما لستما على ديني.\n_________\n(١) ساقطة من (ح).\n(٢) في (أ): وكان.\n(٣) زيادة من (ح).\nأسماء بنت أبي بكر الصديق -عبد الله بن عثمان- التيمية القرشية.\nأسلمت بعد سبعة عشر إنسانًا، يقال لها: ذات النطاقين؛ لأنها شقت نطاقها يوم الهجرة، وشدت به السفرة للنبي - ﷺ - وأبيها. توفيت سنة (٧٣ هـ) أو (٧٤ هـ) بعد مقتل ابنها عبد الله بن الزبير بأيام، وقد عاشت مئة سنة.\nانظر: \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٢٥٣، \"الاستيعاب\" لابن عبد البر ٤/ ١٧٨١، \"أسد الغابة\" لابن الأثير ٥/ ٣٩٣، \"الإصابة\" لابن حجر ٨/ ٧.\n(٤) كذا في جميع النسخ وهو الصواب. وفي الأصل: قبيلة.\nقتيلة بنت عبد العزى بن سعد بن نصر بن مالك العامرية القرشية.\nوالدة أسماء بنت أبي بكر، أوردها المستغفري في \"معرفة الصحابة في الصحابيات\"، وقال: تأخر إسلامها. وقال أبو موسى: ليس في شيء من الروايات ذكر إسلامها، قال ابن حجر: إن كانت عاشت إلى الفتح، فالظاهر أنها أسلمت.\n\"أسد الغابة\" لابن الأثير ٥/ ٥٣٢، \"تجريد أسماء الصحابة\" للذهبي ٢/ ٢٩٧، \"الإصابة\" لابن حجر ٨/ ١٦٩.\n(٥) زيادة من (ش)، (ح).","vol":"7","page":333},{"text":"فاستأمرته (في ذلك) (١)، فأنزل الله ﷿ هذِه الآية (٢). فأمرها رسول الله - ﷺبعد نزول هذِه الآية أن تتصدق عليهما، وأعطتهما ووصلتهما (٣).\nقال الكلبي: ولها وجه آخر، وذلك أن ناسًا من المسلمين كانت لهم قرابة وأصهار ورضاع في اليهود، وكانوا ينفعونهم قبل أن يسلموا، فلما أسلموا كرهوا أن ينفعوهم، وأرادوهم على أن يسلموا، فاستأمروا\n_________\n(١) ساقطة من (ح).\n(٢) في (ح): فأنزل الله ﵎: ﴿لَيْسَ عَلَيْكَ هُدَاهُمْ﴾. وفي (أ): فنزلت هذِه الآية.\n(٣) ذكره الواحدي في \"أسباب النزول\" (ص ٩٠)، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٢، وانظر \"تنوير المقباس\" للفيروزآبادي (ص ٣٢).\nوذكره السمرقندي في \"بحر العلوم\" ١/ ٢٣٣ دون عزو لأحد. وأورد نحوه مقاتل ابن سليمان في \"تفسيره\" ١/ ١٤٤ لكن قال: سألت النبي - ﷺ - عن صلة جدها أبي قحافة، وعن صلة امرأته.\nوقد روى البخاري كتاب الهبة، باب الهدية للمشركين (٢٦٢٠)، وكتاب الجزية والموادعة، باب إثم من عاهد ثم غدر (٣١٨٣)، وكتاب الأدب، باب صلة الوالد المشرك، وباب صلة المرأة أمها ولها زوج (٥٩٧٨، ٥٩٧٩) ومسلم، كتاب الزكاة باب فضل النفقة والصدقة على الأقربين والزوج (١٠٠٣) من طريق هشام بن عروة، عن أبيه، عن أسماء قالت: قدمت على أمي، وهي مشركة في عهد رسول الله - ﷺ -، فاستفتيت رسول الله - ﷺ -، قلت: إن أمي قدمت وهي راغبة، أفأصِلُ أمي؟ قال: \"نعم، صلي أمك\" هذا لفظ البخاري، وليس في الحديث بطرقه ورواياته، أنه نزل في أسماء وأمها قوله تعالى: ﴿لَيْسَ عَلَيْكَ هُدَاهُمْ﴾. وما أورده الكلبي من أن أسماء اعتمرت فجاءتها أمها، يخالف ما في الصحيحين أنها هي التي قدمت المدينة.","vol":"7","page":334},{"text":"(رسول الله) (١) - ﷺ -، فنزلت هذِه الآية، فأعطوهم بعد نزولها (٢).\nقال سعيد بن جبير: كانوا يتصدقون على فقراء أهل الذمة، فلما\n_________\n(١) في (ز): النبي.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ٩٠)، والبغوي في \"معالم التنزيل\" ١/ ٣٣٦، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٠.\nوقد روى النسائي في \"تفسيره\" ١/ ٢٨٢ (٧٢)، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٣/ ٤٢ (٢١٩٣)، والطبري في \"جامع البيان\" ٣/ ٩٤ - ٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٣٧ (٢٨٥٢)، والطبراني في \"المعجم الكبير\" ١٢/ ٤٣ (١٢٤٥٣)، والحاكم في \"المستدرك\". وقال: صحيح الإسناد. وقال الذهبي: على شرط البخاري ومسلم ٢/ ٣١٣، ٤/ ١٧٣، والبيهقي في \"السنن الكبرى\" ٤/ ١٩١، وعزاه ابن حجر للفريابي وعبد بن حميد في تفسيرهما. \"العجاب في بيان الأسباب\" لابن حجر ١/ ٦٢٨ - ٦٢٩، كلهم من طرق عن سفيان الثوري، عن الأعمش، عن جعفر بن إياس، عن سعيد بن جبير، عن ابن عباس قال: كانوا يكرهون أن يرضخوا لأنسابهم من المشركين، فسألوا، فرخص لهم، فنزلت هذِه الآية: ﴿لَيْسَ عَلَيْكَ هُدَاهُمْ﴾. هذا لفظ النسائي، والطبراني.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٦٣١ لابن المنذر، وابن مردويه، والضياء المقدسي في \"المختارة\".\nولفظ رواية الطبري في \"جامع البيان\" ٣/ ٩٥ من طريق ابن المبارك، عن سفيان: كان أناس من الأنصار لهم أنسباء وقرابة من قريظة والنضير، وكانوا يتقون أن يتصدقوا عليهم، ويريدونهم أن يسلموا، فنزلت: ﴿لَيْسَ عَلَيْكَ هُدَاهُمْ﴾.\nقال الهيثمي في \"مجمع الزوائد\" ٦/ ٣٢٤: ورواه البزار بنحوه، ورجاله ثقات.\nوقال ابن حجر في \"مختصر زوائد مسند البزار\" ٢/ ٧٥ (٢٤٥٠): صحيح.","vol":"7","page":335},{"text":"كثر فقراء المسلمين قال رسول الله - ﷺ -: \"لا تتصدقوا (١) إلا على أهل دينكم\"، فأنزل الله ﷿: ﴿لَيْسَ عَلَيْكَ هُدَاهُمْ﴾ (٢) فتمنعهم (٣) الصدقة ليدخلوا في الإسلام حاجة منهم (٤) إليها.\n﴿وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ﴾ وأراد بالهدى: التوفيق والتعريف؛ لأنه كان على رسول الله - ﷺ - هدى البيان والدعوة.\n_________\n(١) في (ح): تصدقوا.\n(٢) عزاه السيوطي بهذا اللفظ لابن المنذر. \"الدر المنثور\" ١/ ٦٣١.\nورواه ابن أبي شيبة في \"المصنف\" ٤/ ٢٨٧ (١٠٤٩١)، ويحيى بن يمان في \"تفسيره\" (ص ٣٧) (١٦)، والطبري في \"جامع البيان\" ٣/ ٩٤ - ووقع فيه: عن جعفر عن شعبة، وهو تصحيف لم يتنبه له محقق الكتاب، وصوابه: جعفر عن سعيد، وهو ابن جبير، وقد نقله عن الطبري على الصواب ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٠ - والواحدي في \"أسباب النزول\" (ص ٨٩)، وفي \"الوسيط\" ١/ ٣٨٦، وعزاه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٠ لإسحاق بن راهويه في \"تفسيره\"، كلهم من طريق أشعث بن إسحاق، عن جعفر ابن أبي المغيرة، عن سعيد بن جبير به بنحوه.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٣٧ (٢٨٥٣) من طريق الدشتكي، عن أشعث به موصولًا، عن ابن عباس بنحوه.\nورواه الطبري في \"جامع البيان\" ٣/ ٩٥ من طريق يعقوب القمي عن جعفر بن أبي المغيرة، عن سعيد بن جبير: كانوا يتصدقون. . . ووقع سقط في هذا الموضع من \"جامع البيان\" للطبري أكمله الشيخ أحمد شاكر من \"تفسير القرطبي\" انظر \"جامع البيان\" للطبري ط. شاكر ٥/ ٥٨٩ (٦٢٠٩).\nوهذا إسناد ضعيف؛ لإرساله، وجعفر بن أبي المغيرة ليس بالقوي في سعيد.\n(٣) في (ش): فتمنعوهم.\n(٤) في (ح): منه.","vol":"7","page":336},{"text":"[٦٣١] أخبرنا أبو محمد الأصبهاني (١)، (قال: نا أحمد بن شاذان البلخي (٢)، قال: نا جبغويه بن محمد الترمذي (٣)، قال: نا صالح بن محمد (٤» (٥)، (قال: نا سليمان بن عمرو (٦)، عن سالم (٧» (٨)، عن عمر بن عبد العزيز (٩): قال: بلغني أن عمر بن الخطاب رأى رجلًا من أهل الذمة يسأل على أبواب المسلمين، فقال: ما أنصفناك، أخذنا منك الجزية ما دمت شابًا، ثم ضيعناك اليوم، فأمر أن يجرى عليه قوته من بيت مال المسلمين (١٠).\n(قوله تعالى) (١١) ﴿وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ﴾ شرطٌ وجزاء، والخير هاهنا المال) (١٢). ﴿وَمَا تُنْفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ﴾\n_________\n(١) في (ش)، (أ): الأصفهاني.\nوهو عبد الله بن حامد أبو محمد الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٢) أحمد بن محمد بن شاذان البلخي، لم أظفر له بترجمة.\n(٣) جيغويه -أو جبغويه- بن محمد، لم أظفر له بترجمة.\n(٤) صالح بن محمد الترمذي، متهم، ساقط.\n(٥) ما بين القوسين زيادة من (ش)، (ح)، (أ).\n(٦) أبو داود النخعي، كذاب.\n(٧) سالم بن عجلان الأفطس الأموي، ثقة، رُمي بالإرجاء.\n(٨) في (أ): قال نا سليمان بن محمد قال نا عمرو بن سلام.\n(٩) الإمام العادل، ثقة.\n(١٠) [٦٣١] الحكم على الإسناد:\nالأثر بهذا الإسناد موضوع؛ فيه سليمان بن عمرو كذاب.\n(١١) ساقطة من (ح)، (أ).\n(١٢) ما بين القوسين ساقط من (ش).","vol":"7","page":337},{"text":"لفظه (١) نفي، ومعناه نهي، أي: لا تنفقوا إلا ابتغاء وجه الله (٢). ﴿وَمَا تُنْفِقُوا مِنْ خَيْرٍ﴾ شرط كالأول؛ لذلك حذف النون منهما، وأثبت النون (٣) في الوسطى ﴿يُوَفَّ إِلَيْكُمْ﴾ (٤) أي يُوَفَّر لكم جزاؤه؛ لأن (٥) معناه يؤدَّ (٦) إليكم، فلذلك أدخل: إلى.\n﴿وَأَنْتُمْ لَا تُظْلَمُونَ﴾ لا تنقصون من ثواب أعمالكم شيئًا.\nواعلم أن هذِه الآية في صدقة التطوع، أباح أن يتصدق على المَلِيء (٧) والذِّمي. فأما صدقة الفرض فلا تجوز إلا للمسلمين، وهم أهل السهمان الذين ذكرهم الله في سورة التوبة (٨).\n_________\n(١) قبلها في (ش)، (ح) زيادة: جحد.\n(٢) انظر: \"البسيط\" للواحدي ١/ ١٦٢ ب، \"البحر المحيط\" لأبي حيان ٢/ ٣٤١، \"غرائب التفسير\" للكرماني ١/ ٢٣٣.\n(٣) زيادة من (أ).\n(٤) نظر: \"إعراب القرآن\" للنحاس ١/ ٣٤٠.\n(٥) في (ش)، (ح): كأن.\n(٦) في جميع النسخ: يؤدى.\n(٧) في (ز): المسلم. وفي هامش (ح): المليء: الغني.\n(٨) آية: ٦٠. وفي (ح): براءة.","vol":"7","page":338},{"text":"ثم دلهم على خير الصدقات وأفضل النفقات، فقال تعالى (١):\n\n<span data-type=\"title\" id=toc-645>٢٧٣ </span>- ﴿لِلْفُقَرَاءِ﴾\nواختلف العلماء في موضع هذِه اللام، فقال بعضهم: هو (٢) مردود على موضع اللام من (٣) قوله: ﴿فَلِأَنْفُسِكُمْ﴾ كأنه قال: وما تنفقوا من خير فللفقراء، وإنما تنفقون لأنفسكم، (وثوابها راجع إليكم (٤). فلما اعترض الكلام قوله: لأنفسكم) (٥)، وأدخل الفاء التي هي (٦) جواب الجزاء فيها تركت (٧) إعادتها في قوله: ﴿لِلْفُقَرَاءِ﴾ فكان (٨) معنى الكلام مفهومًا (٩).\nوقال بعضهم: خبره محذوف ومكفوف، وتقديره: للفقراء الذين صفتهم كذا حق واجب (١٠).\nوهم فقراء المهاجرين كانوا نحوًا من أربع مئة رجل، لم يكن لهم\n_________\n(١) في (ح): عز من قائل.\n(٢) ساقطة من (أ).\n(٣) ساقطة من (ش).\n(٤) في (أ): عليكم.\n(٥) ما بين القوسين ساقط من (ش).\n(٦) في (ز): في. وكتب في هامشها: هي.\n(٧) في (ش): وتركت.\n(٨) في (ش)، (ح): إذ كان.\n(٩) \"جامع البيان\" للطبري ٣/ ٩٦، \"الدر المصون\" للسمين الحلبي ٢/ ٦١٧.\n(١٠) \"مشكل إعراب القرآن\" لمكي ١/ ١١٥، \"إملاء ما من به الرحمن\" للعكبري ١/ ١١٦، \"الكشاف\" للزمخشري ١/ ٣١٨.","vol":"7","page":339},{"text":"مساكن بالمدينة ولا عشائر، جعلوا أنفسهم في المسجد يتعلمون (القرآن بالليل) (١)، ويرضخون النوى بالنهار، وكانوا يخرجون في كل سرية يبعثها رسول الله - ﷺ -، وهم أصحاب الصفة، فحث الله تعالى عليهم الناس؛ فكان (٢) مَن عنده فضل أتاهم به إذا أمسى (٣).\n[٦٣٢] أخبرنا محمد بن الحسين (٤) بن موسى (٥)، قال: أنا (٦) محمد بن محمد بن سعيد (٧)، قال: نا الحسن بن علي بن يحيى بن سلام (٨)، قال: نا محمد بن علي الترمذي (٩) قال: حدثني سعيد بن\n_________\n(١) ساقط من (ح).\n(٢) في الأصل: أن.\n(٣) انظر: \"تفسير مقاتل\" ١/ ١٤٤، \"بحر العلوم\" للسمرقندي ١/ ٢٣٣، \"العجاب في بيان الأسباب\" لابن حجر ١/ ٦٣٣، \"الدر المنثور\" للسيوطي ١/ ٦٣٣.\n(٤) في (ح): الحسن.\n(٥) أبو عبد الرحمن السلمي، ضعيف.\n(٦) في (أ): ثنا.\n(٧) محمد بن محمد بن سعيد. ووردت نسبته في \"الأربعين في التصوف\" للسلمي (١): الأنماطي.\nوقال الذهبي في \"ميزان الاعتدال\" ٤/ ٣٠،: محمد بن محمد بن سعيد المؤدب، لا أعرفه، وأتى بخبر منكر.\nوانظر: \"لسان الميزان\" لابن حجر ٥/ ٣٦٦.\n(٨) لم أظفر له بترجمة.\n(٩) محمد بن علي بن الحسن بن بشر أبو عبد الله الترمذي.\nالمعروف بالحكيم الترمذي. قال ابن النجار: كان إمامًا من أئمة المسلمين، له المصنفات الكبار في أصول الدين، ومعاني الحديث، وقد لقي الأئمة الكبار، وأخذ عنهم، وفي شيوخه كثرة. وقال ابن العديم: وهذا الحكيم الترمذي لم يكن =","vol":"7","page":340},{"text":"حاتم البلخي (١)، قال: نا سهل بن أسلم (٢)، قال: نا خلاد بن محمد (٣)\n_________\n= من أهل الحديث، ولا رواية له. . . وملأ كتبه الفظيعة بالأحاديث الموضوعة، وحشاها بالأخبار التي ليست بمروية، ولا مسموعة. وقال ابن حجر: ولعمري لقد بالغ ابن العديم في ذلك. وقال أبو عبد الرحمن السلمي: أخرجوا الحكيم من ترمذ، وشهدوا عليه بالكفر، وذلك بسبب تصنيفه \"ختم الولاية\"، \"علل الشريعة\"، وقالوا: إنه يقول إن للأولياء خاتمًا كالأنبياء لهم خاتم، وإنه يفضل الولاية على النبوة. توفي في حدود سنة (٣٢٠ هـ)، وعاش نحوًا من تسعين سنة. \"طبقات الصوفية\" للسلمي (ص ٢١٧)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٢٣٣، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤٣٩، \"طبقات الشافعية الكبرى\" للسبكي ٢/ ٢٤٥، \"لسان الميزان\" لابن حجر ٥/ ٣٠٨.\n(١) سعيد بن حاتم البلخي. لعله العتابي.\nقال السمعاني في \"الأنساب\" ٤/ ١٤٧: من القدماء في هذِه المحلة دار عتاب، أبو عثمان سعيد بن حاتم المؤذن العتابي يروي عن أسباط بن اليسع، وعلي بن أبي هريرة، وأبي عبد الله بن أبي حفص الكبير، روى عنه أبو الحسن علي بن الحسن بن عبد الرحيم الكندي.\n(٢) لم أظفر له بترجمة، إلا أن يكون هو العدوي البصري مع أنه متقدم في الطبقة، وهو سهل بن أسلم العدوي مولاهم أبو سعيد البصري.\nقال أبو داود الطيالسي، وأبو داود السجستاني: ثقة. وذكره ابن حبان في \"الثقات\". ونقل ابن خلفون توثيقه عن ابن المديني. وقال أبو حاتم: لا بأس به. وقال ابن حجر: صدوق. توفي سنة (١٨١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٩٣، \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ١٢٩، \"الثقات\" لابن حبان ٨/ ٢٩١، \"تهذيب التهذيب\" لابن حجر ٢/ ١٢١، \"تقريب التهذيب\" لابن حجر (٢٦٤٩).\n(٣) كذا في (ش)، (ح)، \"الأربعين في التصوف\" للسلمي، \"تاريخ بغداد\" للخطيب وهو الصواب.\nوفي الأصل، (ز)، (أ): أحمد. =","vol":"7","page":341},{"text":"عن (١) (أبي حمزة) (٢) السُّكري (٣)، عن يزيد النحوي (٤)، عن عكرمة (٥)، عن ابن عباس (٦) قال: وقف رسول الله - ﷺ - يومًا على أصحاب الصفة، فرأى فقرهم، وزهدهم (٧)، وطيب قلوبهم فقال: \"أبشروا يا أصحاب الصفة، فمن بقي من أمتي على النعت الذي أنتم عليه راضيًا بما (٨) فيه؛ فإنه من رفقائي\" (٩).\n_________\n= وهو خلاد بن محمد، لم أظفر له بترجمة.\n(١) كذا في (ش)، (ح) والمصدرين السابقين، وهو الصواب. وفي الأصل، (ز)، (أ): بن.\n(٢) ساقطة من (ش).\n(٣) محمد بن ميمون أبو حمزة السكري المروزي، ثقة، فاضل.\n(٤) يزيد بن أبي سعيد النحوي القرشي مولاهم أبو الحسن المروزي، ثقة، عابد.\n(٥) عكرمة مولى ابن عباس، ثقة، ثبت.\n(٦) عبد الله بن عباس، صحابي مشهور.\n(٧) في (ش)، (ح)، (ز): وجهدهم.\n(٨) في هامش (ز) زيادة: أنتم.\n(٩) [٦٣٢] الحكم على الإسناد:\nشيخ المصنف ضعيف، وفيه إسناده جماعة لم أظفر لهم بتراجم.\nالتخريج:\nرواه السلمي في \"الأربعين في التصوف\" (١).\nورواه الخطيب في \"تاريخ بغداد\" ١٣/ ٢٧٦ عن مبادر الرقي، عن أبي عبد الرحمن السلمي قال: أخبرنا محمد بن محمد بن علي الترمذي به بنحوه. وفي إسناد الخطيب سقط واضح.\nوعزاه المتقي الهندي في \"كنز العمال\" ٦/ ٤٨٧ (١٦٥٧٧) للخطيب.\nوقال الألباني في \"سلسلة الأحاديث الضعيفة\" ٣/ ٩٢ (١٥٨٩): وهذا إسناد =","vol":"7","page":342},{"text":"ويروى أن (١) عمر بن الخطاب أرسل إلى سعيد بن عامر (٢) ﵄ بألف دينار، فجاء كئيبًا حزينًا (٣)، فقالت له امرأته: أحدث (٤) أمر؟ قال: أشد من ذلك. ثم قال: أريني (٥) دِرْعَك الخَلِقَ، فشقه، وجعله صررًا (٦)، ثم قام يصلي، ويبكي إلى الغداة. فلما أصبح قام (في الطريق) (٧)، فجعل يعطي صرة صرة حتى أتى على آخرها. ثم قال: سمعت رسول الله - ﷺ - يقول: \"يجيء فقراء المهاجرين يوم القيامة، فينادون للحساب، فيقولون:\n_________\n= ضعيف جدًّا مظلم، وما بين السلمي وأبي حمزة السكري لم أعرفهم غير محمد ابن علي الترمذي، وهو صوفي مشهور.\nوالحديث بيض له الزيلعي في \"تخريج أحاديث الكشاف\" ١/ ١٦٣، وقال ابن حجر: لم أجده. \"الكاف الشاف\" ١/ ٣١٨.\n(١) في (أ): عن.\n(٢) سعيد بن عامر بن حذيم بن سلامان بن ربيعة الجمحي القرشي.\nمن كبار الصحابة، وفضلائهم، أسلم قبل خيبر، وهاجر، فشهدها، وما بعدها.\nولاه عمر حمص، وكان مشهورًا بالخير والزهد. توفي سنة (٢٠ هـ)، وقيل غير ذلك.\nانظر: \"المعجم الكبير\" للطبراني ٦/ ٥٨، \"الاستيعاب\" لابن عبد البر ٢/ ٦٢٤، \"أسد الغابة\" لابن الأثير ٢/ ٣١١، \"الإصابة\" لابن حجر ٣/ ٩٩.\n(٣) في (أ): محزنًا.\n(٤) في (ح): حدث.\n(٥) كذا في (ش)، (ح)، (أ). وفي الأصل، (ز): أرني.\n(٦) كررت في (ح).\n(٧) في (ش)، (ز)، (أ): بالطريق.","vol":"7","page":343},{"text":"هل (١) أعطيتمونا شيئًا، فتحاسبونا (٢) عليه؟ ! فيدخلون الجنة قبل الأغنياء بخمس مئة عام، حتى إن الرجل من الأغنياء ليدخل في غمارهم، فيؤخذ بيده فيستخرج\" فأراد عمر أن يجعلني ذلك (٣)، وما يسرني أني كنت (٤) ذلك الرجل وأن لي الدنيا وما فيها (٥).\n_________\n(١) ساقطة من (ش).\n(٢) في (ح): فتحاسبوننا.\n(٣) في (ح): ذاك. وفي (ش) زيادة: الرجل.\n(٤) في (ح): أن كنت. وفي (ش): وما أريد أن أكون.\n(٥) انظر خبر سعيد بن عامر مع زوجته في تفريق المال من طرق عنه بألفاظ متقاربة في \"المعجم الكبير\" للطبراني ٦/ ٥٩ (٥٥١١)، \"حلية الأولياء\" لأبي نعيم ١/ ٢٤٤ - ٢٤٦، \"تاريخ دمشق\" لابن عساكر ٢١/ ١٤٦، ١٤٧، ١٤٩، ١٦٠، \"الإصابة\" لابن حجر ٣/ ٩٩ - ١٠٠.\nأما الحديث المرفوع فقد روى البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٤/ ٢٧١ (٣٦٩٧)، والطبراني في \"المعجم الكبير\" ٦/ ٥٨ (٥٥٠٩)، وأبو نعيم في \"حلية الأولياء\" ١/ ٢٤٦، وابن عساكر في \"تاريخ دمشق\" ٢١/ ١٤٣، ١٤٥، ١٤٧، كلهم من طريق يزيد ابن أبي زياد، عن عبد الرحمن بن سابط، عن سعيد ابن عامر قال: سمعت رسول الله - ﷺ - يقول: \"يجمع الله ﷿ الناس للحساب، فيجيء فقراء المؤمنين يزفون كما تزف الحمام، فيقال لهم: قفوا عند الحساب، فيقولون: ما عندنا حساب، ولا آتيتمونا شيئًا. فيقول ربهم: صدق عبادي، فيفتح لهم باب الجنة، فيدخلونها قبل الناس بسبعين عامًا\". هذا لفظ أبي نعيم.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٦١: وفي إسناديهما يزيد بن أبي زياد، وقد وثق على ضعفه، وبقية رجالهما ثقات.\nوقال ابن حجر في \"مختصر زوائد البزار\" ٢/ ٥٠٣: يزيد ضعيف.\nقلت: وعبد الرحمن بن سابط ثقة، كثير الإرسال توفي سنة (١١٨ هـ).\nانظر: \"جامع التحصيل\" للعلائي (ص ٢٢٢)، \"تقريب التهذيب\" لابن حجر =","vol":"7","page":344},{"text":"(قوله تعالى) (١): ﴿الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ﴾ أي حُبسوا ومنعوا في طاعة الله ﴿لَا يَسْتَطِيعُونَ ضَرْبًا﴾ أي (٢) سيرًا ﴿فِي الْأَرْضِ﴾ وتصرفًا (٣) فيها (٤) للتجارة، وطلب المعيشة، نظيره (٥) قوله: ﴿وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ﴾ (٦) (٧)، ﴿وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ﴾ (٨) قال الشاعر:\nقليلُ المالِ تُصْلِحُه فيبقى ... ولا يَبْقَى الكثيرُ مع الفسادِ\n_________\n= (٣٨٦٧) فهو لم يدرك سعيد بن عامر.\nورواه أبو نعيم في \"حليه الأولياء\" ١/ ٢٤٦، وابن عساكر في \"تاريخ دمشق\" ٢١/ ١٤٧، كلاهما من طريق أبي معاوية، عن موسى الصغير، عن عبد الرحمن ابن سابط به بنحوه.\nوعزاه ابن حجر في \"الإصابة\" ٣/ ١٠٠ لأبي يعلى، والحسن بن سفيان، والبغوي.\nقلت: ولم أجد فيما سبق من مصادر وغيرها قوله - ﷺ -: \"حتى إن الرجل من الأغنياء. . .\" وكذلك قول سعيد ﵁: فأراد عمر. . . .\n(١) ساقطة من (ح)، (أ).\n(٢) ساقطة من (ح)، (أ).\n(٣) في (ش): ضربًا في الأرض أي: حسيرًا وتصرفًا. وفي (أ): ضربًا في الأرض سيرًا وتصرفًا.\n(٤) ساقطة من (أ).\n(٥) في (ز)، (أ): نظيرها.\n(٦) النساء: ١٠١.\n(٧) في (أ) زيادة: فليس عليكم، وفي (ش) زيادة: وقوله سبحانه، وفي (ح)، (أ) زيادة: قوله.\n(٨) المزمل: ٢٠.","vol":"7","page":345},{"text":"لحفظُ المال أيسر من بغاه (١) ... وضَرْب في البلاد بغير زادِ (٢)\nقال قتادة: معناه أنهم (٣) حبسوا أنفسهم في سبيل الله ﷿ للغزو والعبادة، فلا يستطيعون ضربًا في الأرض، ولا يتفرغون إلى طلب المعاش (٤). وقال ابن زيد: من كثرة ما جاهدوا لا يستطيعون ضربًا في الأرض، فصارت الأرض كلها حربًا عليهم، لا يتوجهون جهة إلا ولهم فيها عدو (٥)، وقال سعيد (بن جبير) (٦): هؤلاء قوم أصابتهم جراحات مع رسول الله - ﷺ -، فصاروا زَمْنَى، فأحصرهم المرض، والزمانة من (٧) الضرب في الأرض (٨).\nواختار الكسائي هذا القول، قال: أُحْصِروا من المرض، ولو أراد\n_________\n(١) كذا في (ش)، (ح)، (ز) ومصادر تخريج البيت. وفي الأصل و(أ): بقاه.\n(٢) البيتان للمتلمس جرير بن عبد المسيح، وهما في \"ديوانه\" (ص ١٧٢ - ١٧٣)،\n\"الشعر والشعراء\" لابن قتيبة (ص ٩٩)، \"الأغاني\" لأبي الفرج الأصفهاني ٢٣/ ٥٧٠، وروايتهم: وإصلاح القليل يزيد فيه. والبيت الأول بهذا اللفظ في \"عيون الأخبار\" لابن قتيبة ٢/ ١٩٥.\n(٣) ساقطة من (ش)، (ح).\n(٤) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١٠٩، والطبري في \"جامع البيان\" ٣/ ٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٠ (٢٨٦٧)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٣٣ لابن المنذر.\n(٥) رواه الطبري في \"جامع البيان\" ٣/ ٩٦ - ٩٧.\n(٦) ساقطة من (ش).\n(٧) في (ش)، (ح)، (أ): عن.\n(٨) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٠ (٢٨٦٦)، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٦٣٣ لعبد بن حميد، وابن المنذر.","vol":"7","page":346},{"text":"الحبس لقال: حُصِروا، وإنما الإحصار من الخوف، أو المرض، والحصر: الحبس في غيرهما (١).\n(قوله تعالى) (٢): ﴿يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ﴾ قرأ الحسن، وأبو جعفر، وشيبة، والأعمش، وحمزة، وعاصم وابن عامر (٣) يَحْسَب وبابه بفتح السين في جميع القرآن.\nوالباقون بالكسر (٤)، واختاره أبو عبيد وأبو حاتم، قيل: إنها لغة النبي - ﷺ -.\n[٦٣٣] أخبرنا أبو محمد عبد الله بن يوسف بن أحمد الأصبهاني (٥)، قال: «٦) أنا (٧) أبو رجاء محمد بن حامد (بن\n_________\n(١) تقدم قوله عند قوله تعالى: ﴿فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ آية: ١٩٦، وانظر أيضًا \"باهر البرهان في معاني مشكلات القرآن\" لمحمود النيسابوري ١/ ٢٦٦، \"زاد المسير\" لابن الجوزي ١/ ٣٢٨، \"البحر المحيط، لأبي حيان ٣/ ٣٤١.\n(٢) ساقطة من (ش)، (ح)، (أ).\n(٣) كذا في (ش)، وفي (ز): وحمزة وابن عامر وعاصم. وفي (أ): وشيبة وابن عامر والأعمش وعاصم وحمزة.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ١٩١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٦)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣١٨، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٦.\n(٥) في (ش): الأصفهاني. وفي (ح): أخبرنا محمد بن عبد الله بن يوسف الأصبهاني.\nوهو عبد الله بن يوسف الأردستاني الأصبهاني، ثقة.\n(٦) من هنا يبدأ سقط من (ز) سنشير إلى نهايته.\n(٧) في (ش)، (ح)، (أ): نا.","vol":"7","page":347},{"text":"محمد) (١) التميمي (٢) المقرئ (٣)، قال: نا محمد بن الجهم السِّمِّري (٤) قال: نا يحيى بن آدم (٥) قال: نا (٦) ابن إدريس (٧)، عن ابن جريج (٨)، عن إسماعيل ابن كثير (٩)،\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (ش).\n(٣) في (ش)، (ح) زيادة: بمكة.\nوهو: محمد بن حامد بن محمد بن الحارث التميمي أبو رجاء البغدادي. المقرئ. نزيل مكة. قال أبو عمرو الداني: مقرئ، متصدر، ثقة، روى عنه غير واحد من شيوخنا. ولد سنة (٢٤٥ هـ)، وتوفي سنة (٣٤٠ هـ)، وقيل (٣٤٣ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٢/ ٢٨٩، \"ميزان الاعتدال\" للذهبي ٣/ ٥٠٦، \"تاريخ الإسلام\" للذهبي ٢٥/ ٢٨٤، \"غاية النهاية\" لابن الجزري ٢/ ١١٤، \"لسان الميزان\" لابن حجر ٥/ ١١٢.\n(٤) محمد بن الجهم السمري، صدوق.\n(٥) يحيى بن آدم، ثقة، حافظ.\n(٦) في (ح) زيادة: أبان. وفي (أ) زيادة: يحيى.\n(٧) عبد الله بن إدريس بن يزيد بن عبد الرحمن الأودي أبو محمد الكوفي.\nثقة، فقيه، عابد. ولد سنة (١١٥ هـ)، وتوفي سنة (١٩٢ هـ)\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٠١، \"تقريب التهذيب\" لابن حجر (٣٢٠٧).\n(٨) عبد الملك بن عبد العزيز بن جريج، ثقة، مدلس، وصرح في طرق أخرى بالسماع.\n(٩) إسماعيل بن كثير أبو هشام الحجازي المكي.\nثقة. ذكره الذهبي في \"تاريخ الإسلام\" ٨/ ٣٨ فيمن توفي بين سنة (١٢١ - ١٣٠ هـ). انظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٩٤، \"تهذيب التهذيب\" لابن حجر ١/ ١٦٥، \"تقريب التهذيب\" لابن حجر (٤٧٤).","vol":"7","page":348},{"text":"عن عاصم بن لَقِيط بن صبرة (١)، عن أبيه (٢) (وافد بني) (٣) المنتفق قال:\nقدمتُ على رسول الله - ﷺ - أنا وصاحب لي فذكر حديثًا. فقال -ﷺ - للراعي: \"اذبح لنا شاةً- ثم قال (٤): لا تَحْسِبَنَّ أنّا إنما ذبحناها من أجلكم -ولم يقل لا تَحْسَبَنَّ- لنا مئة شاة من الغنم، فإذا زادت شاةً (٥) ذبحنا (٦) شاة، لا نريد أن تزيد إلى (٧) مئة\".\n_________\n(١) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي الأصل: عن ضمرة.\nوهو عاصم بن لقيط بن صبرة العقيلي الحجازي، ثقة من الثالثة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٥٠، \"تهذيب الكمال\" للمزي ١٣/ ٥٣٩، \"ميزان الاعتدال\" للذهبي ٢/ ٣٥٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٥٩، \"نقريب التهذيب\" لابن حجر (٣٠٧٦).\n(٢) لقيط بن صبرة بن عبد الله بن المنتفق العامري الحجازي.\nتقدم في ترجمة لقيط بن عامر أبو رزين العقيلي أن الأكثر من المحققين جعلوا لقيط بن عامر غير لقيط بن صبرة.\nقال ابن حجر: والراجح في نظري أنهما اثنان؛ لأن لقيط بن عامر معروف بكنيته، ولقيط بن صبرة لم يذكر بكنية. . . والرواة عن أبي رزين جماعة، ولقيط بن صبرة لا يعرف له راو إلا ابنه عاصم.\n\"أسد الغابة\" لابن الأثير ٤/ ٣٦٦، \"تجريد أسماء الصحابة\" ٢/ ٣٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٧٩، \"الإصابة\" لابن حجر ٦/ ٧، \"تقريب التهذيب\" لابن حجر (٥٦٨٠).\n(٣) في (أ): واقد بن.\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ش)، (ح)، (أ).\n(٦) في (أ): ذبحناها.\n(٧) في (ش)، (ح): على.","vol":"7","page":349},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= [٦٣٣] الحكم على الإسناد:\nإسناده حسن، فيه محمد بن الجهم صدوق وقد توبع شيخ شيخه من طرق صحيحة فالحديث صحيح لغيره.\nالتخريج:\nرواه أبو داود كتاب الطهارة، باب في الاستنثار (١٤٣)، والإمام أحمد في \"المسند\" ٤/ ٢١١ (١٧٨٤٦) من طريق يحيى بن سعيد. وعندهما تصريح ابن جريج بالسماع. ورواه أبو داود كتاب الطهارة، باب في الاستنثار (١٤٤) من طريق أبي عاصم. ورواه عبد الرزاق في \"المصنف\" ١/ ٢٦ (٨٠) ومن طريقه الإمام أحمد في \"المسند\" ٤/ ٣٣ (١٦٣٨٤)، والطبراني في \"المعجم الكبير\" ١٩/ ٢١٥ (٤٧٩)، وأبو نعيم في \"معرفة الصحابة\" ٥/ ٢٤١٩ (٥٩٢٠)، ورواه الحاكم في \"المستدرك\" ٢/ ٢٥٣ من طريق حجاج بن محمد، كلهم عن ابن جريج به.\nورواه أبو داود كتاب الطهارة، باب في الاستنثار (١٤٢)، وفي أول كتاب \"الحروف والقراءات\" (٣٩٧٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٣٣٢ (١٠٥٤)، والطبراني في \"المعجم الكبير\" ١٩/ ٢١٦ (٤٨٠)، والحاكم في \"المستدرك\" ٤/ ١٢٣ وقال: صحيح الإسناد. ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٧/ ٣٠٣، والمزي في \"تهذيب الكمال\" ١٣/ ٥٤٠، كلهم من طريق يحيى بن سليم.\nورواه الإمام أحمد في \"المسند\" ٤/ ٣٣ (١٦٣٨٢)، وابن قانع في \"معجم الصحابة\" ٣/ ٨ - ٩، والحاكم في \"المستدرك\" ٢/ ٢٥٤، وابن حجر في \"الإصابة\" ٦/ ٨، كلهم من طريق سفيان الثوري.\nورواه الطبراني في \"المعجم الكبير\" ١٩/ ٢١٦ (٤٨٣) من طريق قرة بن خالد، كلهم عن إسماعيل بن كثير به بنحوه.\nوهو حديث طويل روى منه الترمذي، وابن ماجه، والنسائي، وابن خزيمة في \"صحيحه\"، وابن الجارود في \"المنتقى\" من طرق عن إسماعيل بن كثير، به، ما يتعلق بالوضوء والاستنشاق.\nقال الترمذي ١/ ٥٦: حسن صحيح. =","vol":"7","page":350},{"text":"﴿الْجَاهِلُ﴾ بأمرهم وحالهم ﴿أَغْنِيَاءَ مِنَ التَّعَفُّفِ﴾ من تعففهم عن السؤال والتعفف: التفعل من العفة، وهو (١) الترك، يقال: عَفَّ عن الشيء إذا كَفَّ عنه، وتَعَفَّفَ إذا تَكَلَّفَ في الإمساك (٢). قال رؤبة (٣):\nفَعَفَّ (٤) عن إسرَارها بعدَ الغَسَق (٥)\nقال محمد بن الفضل: تمنعهم علوّ هِمَمِهم (٦) رفعَ حوائجهم إلا إلى مولاهم (٧).\n﴿تَعْرِفُهُمْ بِسِيمَاهُمْ﴾ قرأ حمزة، والكسائي بالإمالة، والباقون بالتفخيم (٨).\n_________\n= وقال ابن القطان الفاسي في \"بيان الوهم والإيهام\" ٥/ ٥٩٢، وابن حجر في \"الإصابة\" ٦/ ٨: صحيح.\n(١) في (ح): وهي.\n(٢) انظر: \"جامع البيان\" للطبري ٣/ ٩٧.\n(٣) ساقطة من (ش).\n(٤) في (ح): فعفف.\n(٥) في (ح): العشق. وفي \"الديوان\" ومصادر التخريج: العسق.\n(٦) في (ش): همتهم.\n(٧) ذكره السلمي في \"حقائق التفسير\" (٢٣ ب)، وأبو حيان في \"البحر المحيط\"\n٢/ ٣٤٢.\n(٨) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٠٨)، \"الكشف عن وجوه القراءات\" لمكي ١/ ١٧٨، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦.","vol":"7","page":351},{"text":"والسِّيما والسِّيمياء: العلامة التي يعرف بها الشيء، وأصله (١) من السمة.\nواختلفوا في السيما التي كانوا يعرفون بها، فقال مجاهد: هو التخشع، والتواضع (٢). وقال ربيع (٣) والسدي: أثر الجهد من الحاجة، والفقر (٤). وقال ضحاك (٥): صُفرة ألوانهم من الجوع والضرّ (٦). وقال ابن زيد: رَثَاثَةُ ثيابهم، والجوع خفي (٧). وقال يمان: النحول والسكينة (٨). وقال النوري (٩): فرحهم بفقرهم،\n_________\n(١) في (ش)، (ح): وأصلها.\n(٢) هو في \"تفسيره\" ١/ ١١٧، ورواه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ١٠٩، والطبري في \"جامع البيان\" ٣/ ٩٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤١ (٢٨٢٧)، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٦٣٤ لعبد بن حميد.\n(٣) في (أ): الربيع.\n(٤) رواه عنهما الطبري في \"جامع البيان\" ٣/ ٩٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤١ (٢٨٧٤، ٢٨٧٣).\n(٥) في (أ): الضحاك.\n(٦) ذكره الواحدي في \"الوسيط\" ١/ ٣٨٩، وفي \"البسيط\" ١/ ١٦٣ ب، والبغوي في \"معالم التنزيل\" ١/ ٣٣٨، والرازي في \"مفاتيح الغيب\" ٧/ ٧١.\n(٧) في (ح): الخفي.\nرواه الطبري في \"جامع البيان\" ٣/ ٩٨.\n(٨) ذكره أبو الثناء الأصبهاني في \"أنوار الحقائق الربانية\" ٤/ ٢١٦١، دون عزو لأحد.\n(٩) كذا في (ش)، (ح). وفي الأصل، (أ): الثوري.\nوهو أحمد بن محمد النوري أبو الحسن البغوي الخراساني.","vol":"7","page":352},{"text":"واستقامة أحوالهم عند موارد البلاء عليهم. وقال المرتعش (١): غَيْرَتُهُم على فقرهم، وملازمتهم إياه. وقال أبو عثمان: إيثار ما يملكون مع الحاجة إليه (٢). وقال بعضهم: بطيب قلوبهم، وبشاشة وجوههم، وحسن حالهم ونور أسرارهم، وجَوَلان أرواحهم في ملكوت ربهم.\nقوله (٣): ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ قال عطاء: يقول: إذا كان عنده غداء لا يسأل عشاءً، وإذا كان عنده عشاء لا (٤) يسأل غداءً (٥).\nوقال أهل المعاني: (معنى الآية) (٦) لا يسألون الناس إلحافًا، ولا غير إلحافٍ؛ لأنه قال ﴿مِنَ التَّعَفُّفِ﴾، والتعفف (٧) ترك السؤال\n_________\n(١) عبد الله بن محمد المرتعش أبو محمد الحيري النيسابوري، الزاهد، الولي، صحب أبا عثمان الحيري والجنيد وسكن بغداد، وكان يقال: عجائب بغداد في التصوف ثلاث: إحداها: نكت أبي محمد المرتعش. توفي سنة (٣٢٨ هـ).\n\"طبقات الصوفية\" للسلمي (ص ٣٤٩)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٥٥، \"تاريخ بغداد\" للخطيب ٧/ ٢٢١، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٣٠.\n(٢) الأقوال الثلاثة ذكرها السلمي في \"حقائق التفسير\" (٢٣ ب)، وأبو حيان في \"البحر المحيط\" ٢/ ٣٤٣.\n(٣) ساقطة من (ح)، (أ).\n(٤) في (ح) في الموضعين: لم.\n(٥) ذكره البغوي في \"معالم التنزيل\" ١/ ٣٣٨، وذكره الواحدي في \"البسيط\" ١/ ١٦٣ ب، عن ابن عباس من رواية عطاء.\n(٦) ساقطة من (ح).\n(٧) ساقطة من (ش).","vol":"7","page":353},{"text":"أصلًا، وقال أيضًا: ﴿تَعْرِفُهُمْ بِسِيمَاهُمْ﴾، ولو كانت المسألة من شأنهم لما كانت (١) بالنبي - ﷺ - إلى معرفتهم بالعلامة والدلالة حاجة، إذ السؤال ينبئ عن حالهم، وهذا كما تقول في الكلام: قلّ ما رأيت مثل هذا الرجل. ولعلك لم تر مثله قط (٢) قليلًا، ولا كثيرًا، قال الله ﷿: ﴿فَقَلِيلًا مَا يُؤْمِنُونَ﴾ (٣) وهم كانوا لا يؤمنون قليلًا، ولا كثيرًا (٤).\nوأنشد الزجاج:\nعلى لَاحِبٍ لا يُهْتَدى لمنارِهِ ... إذا سَافَهُ العَوْدُ الدِّيِّافِي جَرْجَرا (٥)\n_________\n(١) في (ش): كان.\n(٢) ساقطة من (ش)، (ح)، (أ).\n(٣) البقرة: ٨٨.\n(٤) انظر: \"معاني القرآن\" للفراء ١/ ١٨١، \"جامع البيان\" للطبري ٣/ ٩٩ - ١٠٠، \"معاني القرآن\" للزجاج ١/ ٣٥٧، \"الأمالي\" للمرتضى ١/ ١٦٤ - ١٦٥.\n(٥) البيت لامرئ القيس وهو في \"ديوانه\" (ص ٦٤)، وفي \"معاني القرآن\" للزجاج ١/ ٣٥٧، \"معاني القرآن\" للنحاس ١/ ٣٠٤، \"الأمالي\" للمرتضى ١/ ١٦٥.\nوالشاعر يصف طريقًا، وأراد بقوله: لا يهتدى بمناره أنه لا منار له؛ فيهتدى به، والعوْد: المسن من الإبل. والدِّيافي: منسوب إلى ديِاف قرية بالشام معروفة. وسافَهُ: شمَّه. والجرْجرة مثل الهدير، وإنما أراد أن العود إذا شمه عرفه، فاستبعده، وذكر ما يلحقه فيه من المشقة فجرْجَر لذلك.\nانظر: \"الأمالي\" للمرتضى ١/ ١٦٥.\nوانظر مناقشة ابن عطية وأبي حيان للزجاج لاستشهاده بهذا البيت في توضيح معنى الآية.","vol":"7","page":354},{"text":"معناه ليس له منارٌ (يهتدى له) (١) كذلك معنى هذِه (٢) الآية: ليس لهم سؤال، فيقع فيه (٣) إلحاف. والإلحاف: الإلحاح، واللجاج في السؤال، وهو مأخوذ من لَحْفِ الجبل، وهو خشونته كأنه استعمل الخشونة في الطلب (٤).\n[٦٣٤] وأخبرني الحسين بن محمد بن الحسين بن عبد الله الثقفي (٥) (٦)، قال: نا أحمد) (٧) بن جعفر بن حمدان (بن عبد الله (٨» (٩)، قال: نا إبراهيم بن سَهْلويه (١٠)، قال: نا علي بن\n_________\n= \"المحرر الوجيز\" لابن عطية ١/ ٣٠٧، \"البحر المحيط\" لأبي حيان ٢/ ٣٤٣.\n(١) في (ش)، (ح): فيهتدى له. وفي (أ): فيهتدى به.\n(٢) ساقطة من (ش)، (ح)، (أ).\n(٣) في (ح): فيهم.\n(٤) \"جامع البيان\" للطبري ٣/ ٩٩، \"معاني القرآن\" للنحاس ١/ ٣٠٤، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧٣٧)، \"لسان العرب\" لابن منظور ١٢/ ٢٥٠ (لحف).\n(٥) أبو عبد الله: ثقة، صدوق: كثير الرواية للمناكير.\n(٦) في (ح) زيادة: بقراءتي عليه في داره.\n(٧) هنا ينتهي السقط من نسخة (ز) المشار إليه سابقًا.\n(٨) أحمد بن جعفر بن حمدان أبو بكر القطيعي، ثقة، خلط في آخر عمره.\n(٩) ساقطة من (ح).\n(١٠) إبراهيم بن سهلويه.\nلم أظفر له بترجمة، وذكره المزي في \"تهذيب الكمال\" ٢١/ ١٢٠ في تلاميذ، علي بن محمد الطنافسي، فقال: إبراهيم بن سهلويه المعدل.","vol":"7","page":355},{"text":"محمد بن الطنافسي (١)، قال: نا يحيى بن آدم (٢)، قال: نا أبو بكر بن عياش (٣)، عن هشام (٤)، عن ابن سيرين (٥) قال: قال أبو ذر (٦): سمعت رسول الله - ﷺ - يقول: \"من سأل وله أربعون درهمًا فقد ألحف\" قال هشام: قال الحسن: صاحب الخمسين درهمًّا غني (٧).\n_________\n(١) كذا في جميع النسخ، وهو الصواب. وفي الأصل: محمد بن علي بن علي بن محمد بن الطنافسي.\nوهو علي بن محمد بن إسحاق بن أبي شداد -وقيل غير ذلك في اسم جده- الطنافسي أبو الحسن الكوفي. ثقة، عابد. توفي سنة (٢٣٣ هـ)، وقيل (٢٣٥ هـ). انظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٠٢، \"تهذيب الكمال\" للمزي ٢١/ ١٢٠، \"تهذيب التهذيب\" لابن حجر ٣/ ١٩٠، \"تقريب التهذيب\" لابن حجر (٤٧٩١).\n(٢) يحيى بن آدم، ثقة، حافظ.\n(٣) أبو بكر بن عياش، ثقة، لما كبر ساء حفظه، وكتابه صحيح.\n(٤) هشام بن حسان، ثقة، من أثبت الناس في ابن سيرين.\n(٥) محمد بن سيرين، ثقة، ثبت، لم يلق أبا ذر.\n(٦) صحابي مشهور.\n(٧) قبلها في (ح) فهو.\n[٦٣٤] الحكم على الإسناد:\nفيه شيخ المصنف كثير الرواية للمناكير، وإبراهيم بن سهلويه لم أظفر له بترجمة، وله طريق آخر صحيح عن أبي بكر بن عياش به.\nالتخريج:\nرواه الطبراني في \"المعجم الكبير\" ٢/ ١٥٠ (١٦٣٠)، وعنه أبو نعيم في \"حلية الأولياء\" ١/ ١٦١، عن محمد بن عبد الله الحضرمي قال: نا أبو حصين عبد الله ابن أحمد بن يونس قال حدثني أبي قال: نا أبو بكر بن عياش به بنحوه، وفيه قصة، وليس فيه قول الحسن. =","vol":"7","page":356},{"text":"[٦٣٥] وأخبرنا الحسين (١) بن محمد (٢)، قال: نا عمر بن أحمد ابن القاسم (٣)، قال: نا محمد بن عبد الله بن سليمان الحضرمي (٤)، قال: نا صالح بن عبد الله الترمذي (٥)،\n_________\n= قال الهيثمي: رواه الطبراني، ورجاله رجال الصحيح غير عبد الله بن أحمد بن عبد الله بن يونس وهو ثقة. \"مجمع الزوائد\" ٩/ ٣٣١.\nقلت: محمد بن سيرين لم يلق أبا ذر لكن للحديث شواهد يرتقي بها للحسن لغيره. منها ما رواه النسائي كتاب الزكاة، باب من الملحف ٥/ ٩٨، وابن خزيمة في \"صحيحه\" ٤/ ١٠١ (٢٤٤٨)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٤. وابن عبد البر في \"التمهيد\" ٤/ ١٠٠، كلهم من طريق عمرو بن شعيب، عن أبيه، عن جده به مرفوعًا بنحوه.\nومنها ما رواه مالك في \"الموطأ\" كتاب الصدقة، باب ما جاء في التعفف عن المسألة ٢/ ٩٩٩، ومن طريقه أبو داود في الزكاة، باب من يعطى من الصدقة وحد الغنى (١٦٢٧)، والنسائي كتاب الزكاة، باب من الملحف ٥/ ٩٨، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢١، ورواه الإمام أحمد في \"المسند\" ٤/ ٣٦ (١٦٤١١) مختصرًا من طريق الثوري كلاهما عن زيد بن أسلم، عن عطاء ابن يسار، عن رجل من بني أسد به مطولًا، وفيه: \"من سأل وله أوقية أو عدلها، فقد سأل إلحافًا\".\n(١) كذا في جميع النسخ وهو الصواب. وفي الأصل: الحسن.\n(٢) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) عمر بن أحمد بن القاسم النهاوندي، فقيه، روى عن الثقات الموضوعات.\n(٤) محمد بن عبد الله بن سليمان الحضرمي، مطين، ثقة، حافظ.\n(٥) صالح بن عبد الله بن ذكوان الباهلي أبو عبد الله الترمذي،\nنزيل بغداد، ثقة. توفي سنة (٢٣١ هـ)، أو بعدها.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٠٧، \"تاريخ بغداد\" للخطيب =","vol":"7","page":357},{"text":"قال: نا عبد الله بن جعفر (١)، عن (٢) شريك بن عبد الله بن أبي نمر (٣)، عن عطاء بن يسار (٤)، عن أبي هريرة، عن (٥) النبي - ﷺ - قال: \"ليس\n_________\n= ٩/ ٣١٥، \"تهذيب التهذيب\" لابن حجر ٢/ ١٩٦، \"تقريب التهذيب\" لابن حجر (٢٨٧١).\n(١) عبد الله بن جعفر بن نجيح السعدي مولاهم، أبو جعفر المديني.\nسكن البصرة، ضعيف، يقال: تغير حفظه بآخرة. قال الساجي عن ابن معين: كان من أهل الحديث، ولكنه بلي في آخر عمره، توفي سنة (١٧٨ هـ).\nانظر: \"الكامل\" لابن عدي ٤/ ١٧٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٣١٥، \"تقريب التهذيب\" لابن حجر (٣٢٥٥).\n(٢) كذا في (ش)، (ح)، (أ). وفي الأصل، (ز): بن.\n(٣) كذا في جميع النسخ، وهو الصواب. وفي الأصل: نصر.\nوهو شريك بن عبد الله بن أبي نمر القرشي أبو عبد الله المدني.\nقال العجلي، وابن سعد، وأبو داود: ثقة. وذكره ابن حبان في \"الثقات\"، وقال: ربما أخطأ.\nوقال ابن معين، والنسائي: ليس به بأس. وقال ابن عدي: حدث عنه مالك، وغير مالك من الثقات، وحديثه إذا روى عنه ثقة فإنه لا بأس بروايته، إلا أن يروي عنه ضعيف. وقال ابن الجارود: ليس به بأس، وليس بالقوي، وكان يحيى ابن سعيد لا يحدث عنه. وقال الذهبي: تابعي صدوق. وقال ابن حجر: صدوق يخطئ. توفي سنة (١٤٤ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٢٥١، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٢١٧)، \"الطبقات الكبرى\" (القسم المتمم) لابن سعد (ص ٢٧٨)، \"الكامل\" لابن عدي ٤/ ٥، \"الثقات\" لابن حبان ٤/ ٣٦٠، \"ميزان الاعتدال\" للذهبي ٢/ ٢٦٩، \"تهذيب التهذيب\" لابن حجر ٢/ ١٦٦، \"هدي الساري\" لابن حجر (ص ٤٠٩)، \"تقريب التهذيب\" لابن حجر (٢٧٨٨).\n(٤) عطاء بن يسار، ثقة.\n(٥) في (ح): أن.","vol":"7","page":358},{"text":"المسكين بالذي (١) ترده اللقمة واللقمتان، والتمرة والتمرتان، إنما المسكين المتعفف، اقرؤوا إن شئتم: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ (٢).\n_________\n(١) في (ح)، (أ): الذي. وكررت في (ح).\n(٢) [٦٣٥] الحكم على الإسناد:\nشيخ المصنف كثير الرواية للمناكير، وفيه أيضًا عبد الله بن جعفر ضعيف وعمر بن أحمد بن القاسم لم أجد فيه جرحًا ولا تعديلًا، وقد روي من طرق صحيحة عن شريك به.\nالتخربج:\nرواه البخاري في كتاب التفسير، باب قول الله تعالى: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ (٤٥٣٩)، ومسلم في كتاب الزكاة، باب المسكين الذي لا يجد غنى ولا يفطن له فيتصدق عليه (١٠٣٩/ ١٠٢). من طريق محمد بن جعفر. ورواه مسلم في كتاب الزكاة، باب المسكين الذي لا يجد غنى ولا يفطن له فيتصدق عليه (١٠٣٩/ ١٠٢)، والنسائي في كتاب الزكاة، باب تفسير المسكين ٥/ ٨٤، وفي \"تفسيره\" ١/ ٢٨٤ (٧٣)، والإمام أحمد في \"المسند\" ٢/ ٣٩٥ (٩١٤٠)، كلهم من طريق إسماعيل بن جعفر كلاهما عن شريك بن عبد الله بن أبي نمر به. ورواه البخاري ومسلم -في الموضعين السابقين- من طريق عبد الرحمن بن أبي عمرة مقرونًا بعطاء. ورواه البخاري في كتاب الزكاة، باب قوله تعالى: ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ (١٤٧٩)، ومسلم في كتاب الزكاة، باب المسكين الذي لا يجد غنى ولا يفطن له فيتصدق عليه (١٠٣٩/ ١٠١)، والنسائي في كتاب الزكاة، باب تفسير المسكين ٥/ ٨٥، كلهم من طريق الأعرج. ورواه البخاري في كتاب الزكاة، باب قوله تعالى ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ (١٤٧٦)، والإمام أحمد في \"المسند\" ٢/ ٢٦٠ (٧٥٤٠)، ٢/ ٤٤٥ (٩٧٤٧)، ٢/ ٤٦٩ (١٠٠٦٧)، من طريق محمد بن زياد.\nورواه أبو داود في الزكاة، باب من يعطى من الصدقة وحد الغنى (١٦٣١)، =","vol":"7","page":359},{"text":"[٦٣٤] وأخبرني (١) الحسين بن محمد (٢)، (قال: نا محمد) (٣) بن المظفر (٤)، قال: نا أبو الفضل العباس بن علي النسائي (٥)، قال: نا حمزة بن العباس المروزي (٦)، قال: نا يحيى بن نصر بن حاجب (٧)\n_________\n= والإمام أحمد في \"المسند\" ٢/ ٣٩٣ (٩١١١) من طريق أبي صالح ذكوان، ورواه أبو داود في الزكاة، باب من يعطى من الصدقة وحد الغنى (١٦٣٢)، والنسائي في كتاب الزكاة، باب تفسير المسكين ٥/ ٨٥ من طريق أبي سلمة، كلهم عن أبي هريرة به مرفوعًا بنحوه.\n(١) في (ح): وأخبرنا.\n(٢) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ساقطة من (ش).\n(٤) محمد بن المظفر، ثقة، مأمون.\n(٥) العباس بن علي بن العباس بن سوار بن عبد الرحمن أبو الفضل النسائي.\nقال الخطيب في \"تاريخ بغداد\" ١٢/ ١٥٤: كان ثقة.\n(٦) حمزة بن العباس بن حازم أبو علي المروزي.\nقال الخطيب في \"تاريخ بغداد\" ٨/ ١٧٩: قدم بغداد حاجًّا، وحدث بها، وكان ثقة. توفي سنة (٢٦٠ هـ).\n(٧) يحيى بن نصر بن حاجب بن عمرو القرشي أبو عبد الله المروزي.\nسكن بغداد. ذكره ابن حبان في \"الثقات\". وقال ابن عدي: أرجو أنه لا بأس به. وقال الإمام أحمد: كان جهميًّا، يقول قول جهم. وقال أبو حاتم وقد سمع منه بالري وبغداد: وعندي بليته قدم رجاله. وقال أيضًا: تكلم الناس فيه. وقال أبو زرعة: ليس بشيء.\nوقال العقيلي: منكر الحديث. وذكره ابن الجوزي، والذهبي في \"الضعفاء\" وذكرا قول أبي زرعة فيه. توفي سنة (٢١٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٩٣، \"الكامل\" لابن عدي ٧/ ٢٤٦، =","vol":"7","page":360},{"text":"قال: نا ورقاء بن عُمر بن كليب (١)، عن الأعمش (٢)، عن أبي صالح (٣)، عن أبي هريرة (٤) قال: قال رسول الله - ﷺ -: \"إن الله يحب أن يرى أثر نعمته (٥) على عبده، ويكره البؤس والتباؤس، ويحب الحليم المتعفف من (٦) عباده، وببغض الفاحش البذيء المسائل الملحف\" (٧).\n_________\n= \"الثقات\" لابن حبان ٩/ ٢٥٤، \"الضعفاء الكبير\" ٤/ ٤٣٣، \"تاريخ بغداد\" للخطيب ١٤/ ١٥٩، \"لسان الميزان\" لابن حجر ٦/ ٢٧٨.\n(١) في (ش): كريب.\nوهو ورقاء بن عمر بن كليب اليشكري، صدوق، في حديثه عن منصور لين.\n(٢) سليمان بن مهران الأعمش، ثقة، ثبت، وروايته هنا محمولة على الاتصال.\n(٣) ذكوان أبو صالح السمان، ثقة، ثبت.\n(٤) صحابي مشهور.\n(٥) في (ح): نعمه.\n(٦) في (ش): عن.\n(٧) [٦٣٦] الحكم على الإسناد:\nإسناده ضعيف، فيه يحيى بن حاجب ليس بشيء، وقد توبع من طريق صحيحة، فالحديث حسن لغيره.\nالتخريج:\nرواه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٢/ ٣٠٥ (٢٥٧)، وأبو نعيم في \"ذكر أخبار أصبهان\" ١/ ٧٨ من طريق أحمد بن سعيد بن جرير.\nورواه الإسماعيلي في \"معجم شيوخه\" ٢/ ٥٩٤ (٢٢٤)، والسهمي في \"تاريخ جرجان\" (ص ١٤٢)، والبيهقي في \"شعب الإيمان\" ٥/ ١٦٣ (٦٢٠٢، ٦٢٠٣)، كلهم من طريق حاتم بن يونس قال: حدثنا إسماعيل بن سعيد الجرجاني، كلاهما عن عيسى بن خالد البلخي قال: حدثنا ورقاء به بنحوه. =","vol":"7","page":361},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال البيهقي في \"شعب الإيمان\" ٥/ ١٦٣: وفي هذا الإسناد ضعف.\nوقال الألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ٣١٥ (١٣٢٠): لم يظهر لي وجهه، فإن ورقاء وهو ابن عمر اليشكري فمن فوقه ثقات من رجال الشيخين، وعيسى بن خالد البلخي الظاهر أنه عيسى بن خالد الخراساني.\nوعيسى بن خالد الخراساني، قال الفلاس: ثقة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٧٥.\nوأحمد بن سعيد بن جرير أبو جعفر السنبلاني. قال أبو نعيم في \"ذكر أخبار أصبهان\" ١/ ٨٧: ثقة.\nوإسماعيل بن سعيد الجرجاني الشالنجي.\nقال الإمام أحمد: كان من الإسلام بمكان، كان من أهل العلم، والفضل. وقال الحسن بن علي: كان أوثق من كتبت عنه.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٧٣، \"تاريخ جرجان\" للسهمي (ص ١٤١)، \"الأنساب\" للسمعاني ٣/ ٣٨٣.\nوالحديث رمز السيوطي لحسنه.\nوقال الذهبي في \"المهذب\" ٣/ ١٢٠٦ (٥٤١٠): إسناده جيد.\nورواه إسحاق بن راهويه في \"مسنده\" ١/ ٣٧٤ (٣٨٩)، ومن طريقه الطبراني في \"مسند الشاميين\" ٣/ ٣٠٦ (٢٣٤٤) عن كلثوم بن محمد، عن عطاء بن أبي مسلم، عن أبي هريرة به مرفوعًا بنحوه دون أوله.\nوكلثوم بن محمد قال أبو حاتم: لا يصح حديثه.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٦٤، \"لسان الميزان\" لابن حجر ٤/ ٤٨٩، وعطاء لم يسمع من أبي هريرة.\nورواه البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ٤٣٠ (٢٠٣١) من طريق محمد بن كثير الملائي عن ليث بن أبي سليم، عن مجاهد، عن أبي هريرة به مرفوعًا بنحوه دون أوله وفيه زيادات.\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ٧٥ - ٧٦: وفيه محمد بن كثير وهو ضعيف جدًّا.\nوللجزء الأول من الحديث شواهد: منها: حديث عبد الله بن عمرو بن العاص، رواه الترمذي كتاب الأدب، باب ما جاء أن الله تعالى يحب أن يرى أثر نعمته =","vol":"7","page":362},{"text":"[٦٣٧] أخبرنا الإمام (١) أبو بكر أحمد بن الحسين بن مهران الأصفهاني (٢)، قال: أنا (٣) أبو أحمد محمد بن سليمان بن فارس (٤)\n_________\n= على عبده (٢٨١٩)، وقال: حديث حسن. والإمام أحمد في \"المسند\" ٢/ ١٨٢ (٦٧٠٨)، وابن أبي الدنيا في \"الشكر\" (ص ٩٠) (٥١) ولحاكم في \"المستدرك\" ٤/ ١٥٠، وقال: صحيح الإسناد، ولم يخرجاه.\nوقوله: \"وبكره البوس والتباؤس\" له شاهد من حديث زهير بن أبي علقمة، رواه الطبراني في \"المعجم الكبير\" ٥/ ٢٧٣ (٥٣٠٨). قال الهيثمي في \"مجمع الزوائد\" ٥/ ١٣٢: رجاله ثقات.\nوقوله: \"ويحب الحليم\". . . في الطرق الأخرى عن أبي هريرة، وله شواهد: منها: ما رواه الطبري في \"جامع البيان\" ٣/ ١٠٠ من طريق سعيد بن أبي عروبة، عن قتادة به بنحوه مرسلًا.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٦٣٤ لابن المنذر.\nوروى ابن أبي الدنيا في \"الحلم\" (ص ٤٧) (٥٤) من طريق سفيان بن عيينة عن عمرو بن دينار به مرسلًا بنحوه.\nوروى ابن أبي شيبة في \"المصنف\" ٨/ ٣٨٠ (٢٥٧٣٢) من طريق الأعمش، عن ميمون بن أبي شبيب به بنحوه مرسلًا.\nوهذِه أسانيد كلها مرسلة لكنها تقوي بعضها بعضًا، وتقوي حديث الباب.\n(١) زيادة من (ح).\n(٢) في (ح)، (ز): الأصبهاني. وفي (ح) زيا دة: المقرئ.\nوهو أبو بكر النيسابوري، ثقة صالح.\n(٣) في (أ): ثنا.\n(٤) محمد بن سليمان بن فارس الدلال أبو أحمد النيسابوري.\nنزل عنده أبو عبد الله البخاري لما قدم نيسابور، سئل عنه أبو عبد الله بن الأخرم، فقال: ما أنكرنا عليه إلا لسانه، فإنه كان فحاشًا. توفي سنة (٣١٢ هـ).\nانظر: \"الأسماء والكنى\" لأبي أحمد الحاكم ١/ ٣٣١، \"الإرشاد\" للخليلي =","vol":"7","page":363},{"text":"قال: نا عمر بن شَبَّة (١)، قال: نا عبد الوهاب (٢) الثقفي (٣)، قال: نا\n_________\n= ٣/ ٨٥٨، \"الأنساب\" للسمعاني ٢/ ٥١٩، \"تاريخ الإسلام\" للذهبي ٢٣/ ٤٤٠.\n(١) كذا في (ز)، (أ) وهو الصواب. وفي الأصل، و(ش): شيبة. وفي (ح): شنبة. وهو عمر بن شَبَّة بن عبيدة بن زيد بن رائطة النميري أبو زيد البصري.\nنزيل بغداد. ذكره ابن حبان في \"الثقات\"، وقال: مستقيم الحديث، وكان صاحب أدب وشعر وأخبار ومعرفة بتاريخ الناس. وقال الدارقطني والخطيب: ثقة. وقال ابن أبي حاتم: كتبت عنه مع أبي، وهو صدوق. وقال الذهبي: ثقة. وقال ابن حجر: صدوق، له تصانيف. ولد سنة (١٧٣ هـ)، وتوفي في جمادى الآخرة سنة (٢٦٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١١٦، \"الثقات\" لابن حبان ٨/ ٤٤٦، \"تاريخ بغداد\" للخطيب ١١/ ٢٠٨، \"معجم الأدباء\" لياقوت ٥/ ٢٠٩٣، \"الكاشف\" للذهبي ٢/ ٦٣ (٤٠٧١)، \"تهذيب التهذيب\" لابن حجر ٣/ ٢٣٢، \"تقريب التهذيب\" لابن حجر (٤٩١٨).\nقلت: هو ثقة كما قال الذهبي.\n(٢) في (ش)، (ح) زيادة: يعني.\n(٣) عبد الوهاب بن عبد المجيد بن الصلت الثقفي أبو محمد البصري.\nثقة، تغير قبل موته بثلاث سنين. قال عقبة بن مكرم: كان اختلط قبل موته بثلاث سنين، أو أربع. وقال أبو داود: تغير جرير بن حازم، وعبد الوهاب الثقفي؛ فحُجب الناس عنهما. وقال الذهبي: لكن ما ضر تغيره حديثه، فإنه ما حدث بحديث في زمن التغير. وقال ابن حجر: بل نقل العقيلي أنه لما اختلط حجبه أهله، فلم يرو في الاختلاط شيئًا. توفي سنة (١٩٤ هـ)، وله أربع وثمانون سنة. \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٧١، \"الضعفاء الكبير\" ٣/ ٧٥، \"ميزان الاعتدال\" للذهبي ٢/ ٦٨٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٣٨، \"تقريب التهذيب\" لابن حجر (ص ٤٢٢)، \"هدي الساري\" لابن حجر (ص ٤٢٢)، \"فتح المغيث\" للسخاوي ٣/ ٣٧٥، \"الكواكب النيرات\" لابن الكيال (ص ٣١٤).","vol":"7","page":364},{"text":"أيوب (١)، عن هارون بن رئاب (٢)، عن كنانة بن نُعيم (٣)، عن قَبيصة بن مُخارِق (٤) قال: أتيت النبي - ﷺ - أستعينه في حَمَالَةٍ، فقال: \"أقم عندنا، فإما أن نتحملها عنك، وإما أن نعينك فيها، واعلم أن المسألة لا تحل إلا لأحد ثلاثة (٥): رجل تحمَّلَ حمالة عن قوم، فسأل فيها حتى (٦)\n_________\n(١) أيوب السختياني، ثقة، ثبت.\n(٢) في (ش): وثاب.\nوهو هارون بن رِئاب الأسيدي التميمي أبو بكر، ويقال أبو الحسن البصري. ثقة، عابد، اختلف في سماعه من أنس. وذكره الذهبي في \"تاريخ الإسلام\" ٨/ ٢٨٠ فيمن توفي بين سنة (١٢١ - ١٣٠ هـ). وقال: يقال: عاش ثلاثًا وثمانين سنة.\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٨٩، \"حلية الأولياء\" لأبي نعيم ٣/ ٥٥، \"جامع التحصيل\" للعلائي (ص ٢٩٢)، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٥٣، \"تقريب التهذيب\" لابن حجر (٧٢٢٥).\n(٣) كنانة بن نُعيم العدوي أبو بكر البصري.\nثقة، وذكره الذهبي في \"تاريخ الإسلام\" ٦/ ٤٦٣ فيمن توفي بين سنة ٩١ - ١٠٠ هـ.\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٦٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٧٦، \"تقريب التهذيب\" لابن حجر (٥٦٦٨).\n(٤) قبيصة بن المخارق بن عبد الله بن شداد بن معاوية الهلالي أبو بشر.\nوفد على النبي - ﷺ -، وروى عنه، وكانت له دار بالبصرة.\nانظر: \"الطبقات الكبرى\" ٧/ ٣٥، \"الاستيعاب\" لابن عبد البر ٣/ ١٢٧٣، \"أسد الغابة\" لابن الأثير ٤/ ١٩٢، \"الإصابة\" لابن حجر ٥/ ٢٢٧، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٢٧.\n(٥) في (ح)، (ز): ثلاث.\n(٦) ساقطة من (ش).","vol":"7","page":365},{"text":"يُؤَدِّيها ثم يُمْسِك، ورجل أصابته جائحة، فأذهبتْ ماله، فسأل (١) حتى يصيب سدادًا من عيش، أو قِوامًا من عيش ثم يمسك، ورجل أصابته فاقة حتى شهد (٢) له ثلاثة من ذوي الحِجا من قومه، فسأل (٣) حتى يصيب سدادًا من عيش أو قِوامًا من عيش ثم يمسك، فما سوى ذلك من المسائل سحتٌ، يأكله صاحبه يا قبيصة سحتًا\" (٤).\n_________\n(١) في (ش): فليسأل.\n(٢) في (ز)، (أ): يشهد.\n(٣) في (أ): فيسأل.\n(٤) [٦٣٧] الحكم على الإسناد:\nفيه محمد بن سليمان بن فارس لم أجد فيه جرحًا ولا تعديلًا، والحديث قد روي من طرق صحيحة عن هارون.\nالتخريج:\nرواه ابن خزيمة في \"صحيحه\" ٤/ ٦٤ (٢٣٥٩)، عن محمد بن بشار وحفص بن عمرو الربالي قالا: حدثنا عبد الوهاب الثقفي به.\nورواه النسائي كتاب الزكاة، باب الصدقة لمن تحمل حمالة ٥/ ٨٩، والإمام أحمد في \"المسند\" ٥/ ٦٠ (٢٠٦٠١)، وابن خزيمة، كلهم من طريق إسماعيل بن إبراهيم قال: حدثنا أيوب به.\nورواه مسلم كتاب الزكاة، باب من لا تحل له المسألة (١٠٤٤)، وأبو داود في الزكاة، باب ما تجوز فيه المسائل (١٦٤٠)، والنسائي في كتاب الزكاة، باب الصدقة لمن تحمل حمالة ٥/ ٨٩ والدارمي في \"السنن\" (١٧٢٠)، كلهم من طريق حماد بن زيد. ورواه النسائي كتاب الزكاة، باب في فضل من لا يسأل الناس شيئًا ٥/ ٩٦، وابن خزيمة في \"صحيحه\" ٤/ ٦٥ (٣٦٠١) كلاهما من طريق الأوزاعي. ورواه الإمام أحمد في \"المسند\" ٣/ ٤٧٧ (١٥٩١٦)، وابن الجارود في \"المنتقى\" انظر \"غوث المكدود\" ٢/ ٢٥ (٣٦٧)، وابن خزيمة في \"صحيحه\" ٤/ ٧٢ (٢٣٧٥) من طريق سفيان بن عيينة. =","vol":"7","page":366},{"text":"وروى قتادة (١) عن هلال بن حصن (٢)، عن أبي سعيد الخدري (٣) قال: أعوزنا مرةً (٤)، فقيل لي: لو أتيتَ النبي (٥) - ﷺ -، فسألته! فانطلقت إليه (٦)، فكان أول ما واجهني به (٧): \"من استَعَفَّ أعَفَّهُ الله، ومن استغنى أغناه الله، ومن سأَلَنا لم نَدَّخِرْ عنه شيئًا نجده\". قال فرجعت إلى نفسي فقلت: ألا أستعفف (٨) فيُعِفَّني (٩) الله، فرجعت، فما سألت نبي الله - ﷺ - شيئًا بعد ذلك (من أمر حاجة) (١٠) حتى\n_________\n= ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٨٥ (٣٢٩١) من طريق معمر، كلهم عن هارون بن رئاب به بنحوه.\n(١) ابن دعامة السدوسي، الإمام الثقة.\n(٢) كذا في (ح)، (ز)، (أ). وفي الأصل، (ش): حصين.\nهلال بن حصن أخو بني مرة بن عباد من بني قيس بن ثعلبة البصري.\nذكره ابن حبان في \"الثقات\". روى عنه أبو حمزة، وقتادة.\nانظر: \"التاريخ الكبير\" للبخاري ٨/ ٢٠٤، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٧٣، \"الثقات\" لابن حبان ٥/ ٥٠٤، \"تعجيل المنفعة\" لابن حجر ٢/ ٣٣٥.\n(٣) صحابي مشهور.\n(٤) في (ز) زيادة: فتعففنا.\n(٥) في (ش)، (ح): رسول الله.\n(٦) في (ش) زيادة: معتفيًا. وفي (ح) زيادة: معنقًا. وهي كذلك في \"جامع البيان\" للطبري.\n(٧) في (أ) زيادة: أنه قال. وفي (ش) زيادة: ألا.\n(٨) في (ش)، (ح): أَسْتَعِفُّ.\n(٩) في (أ): فيعفيني.\n(١٠) ساقطة من (ش).","vol":"7","page":367},{"text":"مالت علينا الدنيا فَغَرَّقتنا إلا من عصم الله (١).\nوقال - ﷺ -: \"إن الله كره لكم ثلاثًا: قيل وقال، وكثرة\n_________\n(١) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه أبو يعلى الموصلي في \"مسنده\" ٢/ ٣٦٧ (١١٢٩)، والطبراني في \"المعجم الأوسط\" ٤/ ٨٤ (٣٦٧٤) من طريق سليمان التيمي. ورواه أبو يعلى في \"المسند\" ٢/ ٤٥٥ (١٢٦٧) من طريق شيبان. ورواه الطبري في \"جامع البيان\" ٣/ ٩٩، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٦ من طريق سعيد بن أبي عروبة. ورواه الطحاوي في \"شرح معاني الآثار\" ٢/ ١٦ من طريق هشام بن حسان، كلهم عن قتادة به.\nورواه الطيالسي في \"مسنده\" (ص ٢٩٣) (٢٢١١)، والإمام أحمد في \"المسند\" ٣/ ٤٤ (١١٤٠١)، وابن أبي شيبة في \"المصنف\" ٤/ ٣٤٣ (١٠٧٨٣)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٦، وأبو نعيم في \"حلية الأولياء\" ٧/ ٢٠٣، والبيهقي في \"شعب الإيمان\" ٣/ ٢٦٧ (٣٥٠٤) كلهم من طريق شعبة عن أبي حمزة عن هلال به بنحوه.\nورواه النسائي كتاب الزكاة، باب من الملحف ٥/ ٩٨، والإمام أحمد في \"المسند\" ٣/ ٩ (١١٠٦٠)، والدارقطني في \"السنن الكبرى\" ٢/ ١١٨ من طريق عبد الرحمن بن أبي سعيد الخدري. ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٩١ (٣٣٩٨)، والبيهقي في \"دلائل النبوة\" ٦/ ٢٩١ من طريق أبي سلمة كلاهما عن أبي سعيد به بمعناه.\nوقد روى البخاري كتاب الزكاة، باب الاستعفاف عن المسألة (١٤٦٩)، ومسلم في كتاب الزكاة، باب فضل التعفف والصبر (١٠٥٣) كلاهما من طريق عطاء بن يزيد الليثي عن أبي سعيد الخدري ﵁ أن ناسًا من الأنصار سألوا رسول الله - ﷺ -. . . فذكره بمعناه.","vol":"7","page":368},{"text":"السؤال، وإضاعة المال. ونهى عن عقوقِ الأمهات، وَوَأْدِ البنات، وعن مَنْعٍ وهَات\" (١).\nوقال - ﷺ -: \"الأيدي ثلاثة: فيدُ الله العليا، ويدُ المعطي التي تليه (٢)، ويد المسائل السفلى إلى يوم القيامة\" (٣).\n_________\n(١) رواه البخاري في كتاب الاستقراض، باب ما ينهى عن إضاعة المال (٢٤٠٨)، وفي كتاب الأدب، باب عقوق الوالدين من الكبائر (٥٩٧٥)، ومسلم في الأقضية، باب النهي عن كثرة المسائل من غير حاجة. . . (٥٩٣) من حديث المغيرة بن شعبة.\nقال النووي في \"شرح صحيح مسلم\" ١٢/ ١٢: هو بكسر التاء من هات، ومعنى الحديث أنه نهى أن يمنع الرجل ما توجه عليه من الحقوق، أو يطلب ما لا يستحقه.\n(٢) في (ش): تليها.\n(٣) رواه الإمام أحمد في \"المسند\" ١/ ٤٤٦ (٤٢٦١)، وأبو يعلى في \"مسنده\" ٩/ ٦٠ (٥١٢٥)، وابن خزيمة في \"صحيحه\" ٤/ ٩٦ (٢٤٣٥)، والشاشي في \"مسنده\" ٢/ ١٦٤ - ١٦٥ (٧١٨، ٧١٩)، والطحاوي في \"شرح معاني الآثار\" ٢/ ٢١، والحاكم في \"المستدرك\" ١/ ٥٦٧، وأبو نعيم في \"ذكر أخبار أصبهان\" ١/ ١٥٥، والبيهقي في \"السنن الكبرى\" ٤/ ١٩٨، كلهم من طرق عن إبراهيم الهجري، عن أبي الأحوص، عن عبد الله به بنحوه مرفوعًا.\nقال الهيثمي في \"مجمع الزوائد\" ٣/ ٩٧: رواه أحمد، وأبو يعلى. . . ورجاله موثقون.\nقلت: إبراهيم الهجري لين الحديث، ولكن له شاهد من حديث مالك بن نضلة دون قوله: \"إلى يوم القيامة\". رواه أبو داود في الزكاة، باب الاستعفاف (١٦٤٩)، والإمام أحمد في \"المسند\" ٤/ ١٣٧ (١٧٢٣٢)، وابن خزيمة في \"صحيحه\" ٤/ ٩٧ (٢٤٤٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" =","vol":"7","page":369},{"text":"و\"من سأل وله ما يغنيه جاءت مسألته يوم القيامة كُدُوحًا، أو خُمُوشًا، أو خُدُوشًا (١) في وجهه\" قال (٢): وما غِنَاهُ؟ قال: \"خمسون درهمًا، أو عَدْلُها من الذهب\" (٣).\n_________\n= ٨/ ١٤٨ (٣٣٦٢)، والحاكم في \"المستدرك\" ١/ ٥٦٦ وقال: هذا حديث صحيح الإسناد. وصححه السيوطي في \"الجامع الصغير\".\nانظر \"فيض القدير\" للمناوي ٣/ ٢٣٩ (٣٠٩١).\n(١) الكدوح: الآثار من الخدش، والعض ونحوه. والخموش هي الخدوش، يقال: خمشت المرأة وجهها إذا خدشته؛ أي قشرته بظفر، أو عود، أو حديدة أو نحوها. فكلها متقاربة المعنى (أو) هنا إما لشك الراوي، وإما لتقسيم منازل المسائل، فإنه مقل، أو مكثر، أو مفرط في المسألة، فذكر الأقسام على حسب ذلك.\nانظر: \"معالم السنن\" للخطابي ٢/ ٥٦، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٤، ٨٠، ٤/ ١٥٥، \"تحفة الأحوذي\" للمباركفوري ٣/ ٣١٣ - ٣١٤.\n(٢) في (ح): قيل.\n(٣) رواه أبو داود في كتاب الزكاة، باب من يعطى من الصدقة وحد الغنى (١٦٢٦)، والترمذي في كتاب الزكاة، باب من تحل له الزكاة (٦٥٠) وقال: حديث حسن، وقد تكلم شعبة في حكيم بن جبير من أجل هذا الحديث. والنسائي في كتاب الزكاة، باب حد الغنى ٥/ ٩٧، وابن ماجه في كتاب الزكاة، باب من سأل عن ظهر غنى (١٨٤٠)، والإمام أحمد في \"المسند\" ١/ ٣٨٨ (٣٦٧٥)، ١/ ٤٤١ (٤٢٠٧)، والدارمي في \"السنن\" (١٦٨٠)، والدارقطني في \"السنن\" ٢/ ١٢٢، والحاكم في \"المستدرك\" ١/ ٥٦٥، كلهم من طرق عن حكيم بن جبير، عن محمد بن عبد الرحمن بن يزيد، عن أبيه، عن ابن مسعود به مرفوعًا.\nقال الدارقطني في \"السنن الكبرى\" ٢/ ١٢٢: حكيم بن جبير ضعيف، تركه شعبة وغيره.\nوقد روى الترمذي (٦٥١)، وأبو داود، والنسائي، وابن ماجه، والحاكم في =","vol":"7","page":370},{"text":"(قوله ﷿) (١): ﴿وَمَا تُنْفِقُوا مِنْ خَيْرٍ﴾ مال ﴿فَإِنَّ اللَّهَ بِهِ عَلِيمٌ﴾ وعليه (٢) يجازي (٣).\n_________\n= المواضع السابقة عن يحيى بن آدم، عن سفيان قال: سمعت زبيدًا يحدث بهذا عن محمد بن عبد الرحمن بن يزيد.\nقال الإمام أحمد: كأنه أرسله، أو كره أن يحدث به؛ أما يعرف الرجل كلامًا نحو ذا؟ !\nانظر: \"مختصر سنن أبي داود\" للمنذري ٢/ ٢٢٧.\nوقال ابن حجر في \"فتح الباري\" ٣/ ٣٤١: نص أحمد في \"علل الخلال\" وغيرها على أن رواية زبيد موقوفة.\nوقال الخطابي في \"معالم السنن\" ٢/ ٥٦: وضعفوا الحديث للعلة التي ذكرها يحيى ابن آدم، وقالوا: وأما ما رواه سفيان، فليس فيه بيان أنه أسنده.\nوقال المنذري في \"مختصر سنن أبي داود\" ٢/ ٢٢٧: وحكى الترمذي أن سفيان صرح بإسناده، فقال: سمعت زبيدًا يحدث بهذا عن محمد بن عبد الرحمن بن يزيد، وحكاه ابن عدي، وحكي أيضًا أن الثوري قال: فأخبرنا به زبيد، وهذا يدل على أن الثوري حدث به مرتين: مرة لا يصرح فيه بالإسناد، ومرة يسنده، فتجتمع الروايات.\n(١) زيادة من (ش)، (ح).\n(٢) كذا في هامش الأصل، (ش)، (ز). وفي الأصل و(ح): وعليها.\n(٣) في (ش)، (ح): مجاز. وفي (ز): مجازاته.","vol":"7","page":371},{"text":"<span data-type=\"title\" id=toc-646>٢٧٤ </span>- (قوله -﷿-) (١): ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً﴾ الآية (٢).\n[٦٣٨] أخبرني ابن فنجويه (٣)، قال: نا أبو علي بن حبش المقرئ (٤)، قال: نا (الحسن بن علي بن زيد السَّامِرِي (٥)، قال: نا علي بن إشكاب (٦)، قال: نا عفان بن مسلم (٧)،\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة في (ح)، (أ).\n(٣) في (ح): أبو عبد الله الحسين بن محمد بن الحسين بن عبد الله الدينوري المقرئ.\nوهو الحسين بن محمد أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٤) الحسين بن محمد بن حبش، أبو علي المقرئ، ثقة مأمون.\n(٥) الحسن بن علي بن زيد بن حميد مولى علي بن عبد الله بن العباس أبو محمد السامري.\nقال الخطيب في \"تاريخ بغداد\" ٧/ ٣٨٤: روى عنه ... أحاديث مستقيمة تدل على صدقه. وقال الذهبي \"تاريخ الإسلام\" ٢٤/ ١٩٢: مستقيم الحديث. توفي سنة (٣٢٥ هـ)، وقيل: (٣٢٦ هـ).\n(٦) علي بن الحسين ولقبه إشكاب بن إبراهيم بن الحر العامري أبو الحسن البغدادي. ذكره ابن حبان في \"الثقات\". وقال النسائي، ومسلم بن القاسم: ثقة. وقال ابن أبي حاتم: صدوق، ثقة. وقال أبو حاتم: صدوق. وقال النسائي -في رواية أخرى-: لا بأس به. وقال ابن حجر: صدوق، ويقال: إنه المراد يقول البخاري: حدثنا علي بن إبراهيم. توفي في شوال سنة (٢٦١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٧٩، \"الثقات\" لابن حبان ٨/ ٤٧٢، \"تاريخ بغداد\" للخطيب ١١/ ٣٩٢، \"تهذيب التهذيب\" لابن حجر ٣/ ١٥٣، \"تقريب التهذيب\" لابن حجر (٤٧١٣).\n(٧) عفان بن مسلم بن عبد الله الصفار مولى عزرة الأنصاري أبو عثمان البصري. =","vol":"7","page":372},{"text":"قال: نا) (١) وُهيب (٢)، عن أيوب (٣)، عن مجاهد (٤)، عن ابن عباس (٥) قال: كان عند علي بن أبي طالب - ﵁ - أربعة دراهم (٦) لا يملك غيرها، فتصدق بدرهم سرًّا، وبدرهم (٧) علانية، ودرهم ليلًا،\n_________\n= سكن بغداد، ثقة. قال ابن المديني: كان إذا شك في حرف من الحديث تركه. وربما وهم. وقال ابن معين: أنكرناه في صفر سنة تسع عشرة -أي: ومئتين- ومات بعدها بيسير.\nوقال الذهبي: هذا التغير هو من تغير مرض الموت، وما ضره؛ لأنه ما حدث فيه بخطأ. وقال -أيضًا-: وأما قوله، فتوفي بعد أيام من سنة تسع عشرة فوهم؛ فإنه قد روي في الحكاية بعينها أن ذلك في سنة عشرين، وهذا هو الحق ... عاش خمسًا وثمانين سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٠، \"تاريخ بغداد\" للخطيب ١٢/ ٢٦٩، \"ميزان الاعتدال\" للذهبي ٣/ ٨٢، \"سير أعلام النبلاء\" للذهبي ١٠/ ٢٤٢، \"تقريب التهذيب\" لابن حجر (٤٦٢٥).\nما بين القوسين ساقط من (ش).\n(٢) وهيب بن خالد بن عجلان الباهلي مولاهم أبو بكر البصري.\nثقة، ثبت، لكنه تغير قليلًا بأخرة. قال أبو داود: تغير وهيب بن خالد، ووهيب ثقة. توفي سنة (١٦٥ هـ) وقيل: (١٦٩ هـ)، وهو ابن ثمان وخمسين سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٤، \"سؤالات أبي عبيد الآجرى\" لأبي داود ٢/ ١٥٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٣٣، \"تقريب التهذيب\" لابن حجر (٧٤٨٧).\n(٣) أيوب السختياني، ثقة، ثبت.\n(٤) مجاهد بن جبر، ثقة، إمام.\n(٥) صحابي مشهور.\n(٦) في (ح): درهم.\n(٧) في (ش)، (ح): ودرهم.","vol":"7","page":373},{"text":"ودرهم (١) نهارًا، فنزلت هذِه الآية (٢).\n_________\n(١) في (ز)، (أ) -في الموضعين-: وبدرهم.\n(٢) في (ح): فنزلت: ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً﴾ الآية.\n[٦٣٨] الحكم على الإسناد:\nإسناده حسن فيه علي بن إشكاب صدوق، والحسن بن علي السامري مستقيم الحديث.\nالتخريج:\nالحديث أخرجه من هذا الطريق ابن مردويه في \"تفسيره\" كما عزاه له ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٤، وأشار ابن كثير -كما سيأتي- إلى رواية ابن مردويه.\nوقد رواه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ١٠٨، ومن طريقه النحاس في \"معاني القرآن\" ١/ ٣٠٥، والطبراني في \"المعجم الكبير\" ١١/ ٨٠ (١١١٦٤)، والواحدي في \"أسباب النزول\" (ص ٩٢)، وفي \"الوسيط\" ١/ ٣٩٢، وابن عساكر في \"تاريخ دمشق\" ٤٢/ ٣٥٨، وعبد بن حميد كما عزاه إليه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٥، عن عبد الوهاب بن مجاهد بن جبر، عن أبيه، عن ابن عباس به بنحوه.\nورواه ابن أبي حاتم ٢/ ٥٤٣ (٢٨٨٣)، والواحدي في \"أسباب النزول\" (ص ٩٢)، وابن عساكر في \"تاريخ دمشق\" ٤٢/ ٣٥٨. من طريق يحيى بن يمان عن عبد الوهاب بن مجاهد عن أبيه بنحوه مرسلًا.\nوعزاه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٤ والسيوطي في \"الدر المنثور\" ١/ ٦٤٢ من هذا الطريق إلى الطبري.\nقال الهيثمي في \"مجمع الزوائد\" ٦/ ٣٢٤: فيه عبد الوهاب بن مجاهد وهو ضعيف.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٣: وكذا رواه ابن جرير من طريق عبد الوهاب، وهو ضعيف، ولكن رواه ابن مردويه من وجه آخر عن ابن عباس أنها نزلت في علي بن أبي طالب ..","vol":"7","page":374},{"text":"[٦٣٧] وأخبرني (١) الحسين (٢) بن محمد (٣)، قال: نا موسى بن محمد (٤) بن علي (٥)، قال: نا الحسن بن عَلُّويه القطان (٦)، قال: نا علي بن سيابة (٧)، قال: نا محمد بن عيسى الوابشي (٨)، قال: نا شريك (٩)، عن (١٠)\n_________\n(١) في (ح): أخبرنا.\n(٢) كذا في (ش)، (ح) وهو الصواب. وفي الأصل، (ز)، (أ): الحسن.\n(٣) ابن فنجويه، أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) في (ز): أحمد.\n(٥) موسى بن محمد بن علي بن عبد الله، لم أظفر له بترجمة.\n(٦) الحسن بن علويه القطان، ثقة.\n(٧) هو علي بن سيابة.\nذكره ابن ماكولا في \"الإكمال\" ٥/ ١٥، فقال: علي بن سيابة، روى عن عمرو بن عبد الغفار.\n(٨) كذا في (ح) وهو الصواب. وفي الأصل، (ز): البراشي. وفي (ش): الراسبي. وفي (أ): الوابسي.\nوهو محمد بن عيسى الوابشي الكوفي أبو عبد الله.\nسمع شريكا وغيره، وروى عنه يزيد بن عبد الرحمن بن مصعب، وعلي بن جعفر الأحمر، وغيرهما، ذكره البخاري، وابن أبي حاتم، والسمعاني، ولم يذكروا فيه جرحًا ولا تعديلًا ولكن ابن حجر والذهبي قال عنه: صويلح. توفي قريب (٢٠٠ هـ).\n\"التاريخ الكبير\" للبخاري ١/ ٢٠٣، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٧، \"الأنساب\" للسمعاني ٥/ ٥٥٤، \"تاريخ الإسلام\" للذهبي ١٣/ ٣٧٣.\n(٩) شريك بن عبد الله النخعي القاضي، صدوق يخطئ كثيرًا، تغير حفظه بعد توليه قضاء الكوفة.\n(١٠) كذا في (ش)، (ح)، (أ). وفي الأصل، (ز): بن.","vol":"7","page":375},{"text":"أبي إسحاق (١)، عن يزيد (٢) بن رومان (٣) قال: ما نزل في أحد من القرآن ما نزل في علي بن أبي طالب (٤).\n[٤٦٠] أخبرنا أبو عمرو الفراتي (٥)، قال: نا (أبو موسى (٦) قال: نا مسدد (٧)، قال: نا) (٨) أبو قدامة (٩)، قال: نا صفوان بن عيسى (١٠)،\n_________\n(١) عمرو بن عبد الله أبو إسحاق السبيعي، ثقة، مكثر، اختلط بأخرة.\n(٢) كذا في (ش)، (ح)، (أ). وفي الأصل، (ز): زيد.\n(٣) في (ش): رمان.\nوهو يزيد بن رومان مولى آل الزبير بن العوام أبو روح المدني.\nثقة. وروايته عن أبي هريرة مرسلة. توفي سنة (١٣٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٦٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٤١١، \"تقريب التهذيب\" لابن حجر (٧٧١٢).\nقلت: أبو إسحاق السبيعي أكبر من يزيد بن رومان، فإن ثبتت هذِه الرواية فهي من باب: رواية الأكابر عن الأصاغر.\n(٤) [٦٣٩] الحكم على الإسناد:\nفيه محمد بن عيسى صويلح وعلي بن سيابة، لم أجد فيه جرحًا ولا تعديلًا.\n(٥) أحمد بن أبي، لم أجد فيه جرحًا ولا تعديلًا.\n(٦) عمران بن موسى، أبو موسى، الخبوشاني، قال الحاكم: كان شيخا يشبه المشايخ.\n(٧) مسدد بن قطن، ثقة.\n(٨) ما بين القوسين ساقط من (ش).\n(٩) عبيد الله بن سعيد اليشكري أبو قدامة السرخسي، ثقة، مأمون.\n(١٠) صفوان بن عيسى الزهريّ القسام أبو محمد البصري.\nثقة. توفي سنة (٢٠٠ هـ) وقيل قبلها بقليل أو بعدها.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٢٥، \"الثقات\" لابن حبان ٨/ ٣٢١، \"تهذيب التهذيب\" لابن حجر ٢/ ٢١٤.","vol":"7","page":376},{"text":"قال: نا محمد بن عجلان (١)، عن زيد بن أسلم (٢) (عن أبي صالح (٣» (٤) عن أبي هريرة (٥) قال: قال رسول الله - ﷺ -: \"سبق (٦) درهم مئة ألف\" قالوا: يا رسول الله، وكيف يسبق درهمٌ مئةَ ألفٍ؟ فقال: \"رجل له درهمان، فأخذ أجودهما تصدق (٧) به، ورجل له مال كثير، فأخرج من عرضه (٨) مئة ألف تصدق بها\" (٩).\n_________\n(١) محمد بن عجلان، صدوق إلا أنه اختلطت عليه أحاديث أبي هريرة.\n(٢) زيد بن أسلم، ثقة عالم وكان يرسل.\n(٣) ذكوان، أبو صالح السمان، ثقة، ثبت.\n(٤) ساقطة من (ش).\n(٥) صحابي مشهور.\n(٦) في (ح): يسبق.\n(٧) في (ش): فتصدق. وفي (ح): وتصدق.\n(٨) في (ش)، (ح)، (أ): عرضها.\n(٩) [٦٤٠] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وفيه أيضًا محمد بن عجلان صدوق اختلط. والحديث قد روي من طرق صحيحة عن صفوان بن عيسى.\nالتخريج:\nرواه النسائي في كتاب الزكاة، باب جهد المقل ٥/ ٥٩ عن عبيد الله بن سعيد به.\nورواه ابن خزيمة في \"صحيحه\" ٤/ ٩٩ (٢٤٤٣) عن محمد بن بشار. ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٣٥ (٣٣٤٧) من طريق أحمد بن إبراهيم الدورقي.\nورواه الحاكم في \"المستدرك\" ١/ ٥٧٦، وقال: هذا حديث صحيح على شرط مسلم، ولم يخرجاه ووافقه الذهبي، وعنه البيهقي في \"السنن الكبرى\" ٤/ ١٨١ من طريق بكار بن قتيبة، كلهم عن صفوان بن عيسى به. =","vol":"7","page":377},{"text":"وروى جويبر (١) عن الضحاك (٢)، عن ابن عباس (٣) قال: لما أنزل الله -﷿- قوله: ﴿لِلْفُقَرَاءِ الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ﴾ الآية (٤)، بعث عبد الرحمن بن عوف الزهريّ بدنانير كثيرة إلى أصحاب الصفة حتى أغناهم (٥). وبعث علي بن أبي طالب في جوف الليل\n_________\n= وخالف صفوان الليث بن سعد، فقد رواه النسائي في كتاب الزكاة، باب جهد المقل ٥/ ٩٥، والإمام أحمد في \"المسند\" ٢/ ٣٧٩ (٨٩٢٩) كلاهما عن قتيبة قال: حدثنا الليث عن ابن عجلان، عن سعيد بن أبي سعيد والقعقاع بن حكيم، عن أبي هريرة به بنحوه مرفوعًا.\nقال ابن حجر في \"إتحاف المهرة\" ١٤/ ٥١٧ - متعقبًا الحاكم في تصحيحه لهذا الحديث-: قلت: في صحته نظر، فإن الليث أحفظ من صفوان، وقد رواه عن محمد بن عجلان، فقال: عن سعيد المقبري، والقعقاع بن حكيم عن أبي هريرة، فاضطرب فيه ابن عجلان، فانحط عن رتبة الصحة ..\nقلت: نعم ينحط عن رتبة الصحة لكن إلى الحسن، وشيوخ ابن عجلان كلهم ثقات، وقد يكون الاضطراب في السند منه، فتارة يحدث به عن زيد بن أسلم، عن أبي صالح، وتارة يحدث به عن سعيد المقبري والقعقاع بن حكيم. وقد رواه ابن زنجويه في \"الأموال\" ٢/ ٧٧٣ (١٣٣٦)، عن عبد الله بن صالح قال: حدثني الليث قال: حدثني ابن عجلان، عن زيد بن أسلم، عن سعيد بن أبي سعيد المقبري، عن القعقاع بن حكيم، عن أبي هريرة به.\nقلت: ولا يضر ذلك أيضًا؛ فإن زيد بن أسلم يروي عن أبي هريرة، وعن أبي صالح. انظر \"تهذيب الكمال\" للمزي ١٠/ ١٣.\n(١) ضعيف جدًا.\n(٢) ابن مزاحم، صدوق كثير الإرسال.\n(٣) صحابي مشهور.\n(٤) ساقطة من (ز)، (أ).\n(٥) في (أ) زيادة: الله.","vol":"7","page":378},{"text":"بوسق (١) من تمر، والوسق ستون صاعًا، فكان أحب الصدقتين إلى الله -﷿- صدقة علي بن أبي طالب كرم الله وجهه وأنزل فيهما (٢): ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ﴾ الآية (٣)، يعني بالنهار علانيةً صدقة عبد الرحمن، وبالليل سرًّا صدقة علي (بن أبي طالب) (٤).\nوقال أبو أمامة (٥)، وأبو الدرداء (٦)،\n_________\n(١) في (ح): وسقًا.\n(٢) في (ش): فيهم.\n(٣) ساقطة من (أ).\n(٤) زيادة من (ز).\nالحكم على الإسناد:\nفيه جويبر ضعيف جدًّا. لم أجده مسندًا\nالتخريج:\nوقد ذكره الواحدي في \"البسيط\" ١/ ١٦٤ أ، والبغوي في \"معالم التنزيل\" ١/ ٣٤٠، وابن الجوزي في \"زاد المسير\" ١/ ٣٣٠، وأبو حيان في \"البحر المحيط\" ٢/ ٣٤٤، وجويبر ضعيف جدًا، والضحاك لم يسمع من ابن عباس.\n(٥) رواه ابن أبي شيبة في \"المصنف\" ٧/ ٢١ (١٩٥٩١)، والمحاملي في \"الأمالي\" (ص ٤٩) (٤٨٠)، ومن طريقه الدمياطي في \"فضل الخيل\" (ص ٣).\nورواه الواحدي في \"أسباب النزول\" (ص ٩٣).\nوعزاه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٦ للطبري، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٤١ لابن المنذر، وابن عساكر. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٣.\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ١٠٠، وذكره الواحدي في \"سباب النزول\" (ص ٩٢)، وابن الجوزي في \"زاد المسير\" ١/ ٣٣٠، والدمياطي في \"فضل الخيل\" (ص ٤).","vol":"7","page":379},{"text":"ومكحول (١)، والأوزاعي (٢)، ورباح بن زيد (٣): هم الذين يرتبطون الخيل في سبيل الله، ينفقون عليها بالليل والنهار سرًّا وعلانية، نزلت (٤) فيمن لم (٥) يرتبطها (لخيلاء، ولا مِضْمَارٍ) (٦)، يدل عليه:\n[٦٤١] ما أخبرنا عبد الله بن حامد (٧)، قال: أنا (٨) أحمد بن\n_________\n(١) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٣، والواحدي في \"البسيط\" ١/ ١٦٤ أ، وفي \"أسباب النزول\" (ص ٩٢)، وابن الجوزي في \"زاد المسير\" ١/ ٣٣٠.\n(٢) رواه عبد بن حميد في \"تفسيره\" كما عزاه له ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٦، وذكره الماوردي في \"النكت والعيون\" ١/ ٣٤٧، والواحدي في \"البسيط\" ١/ ١٦٤ أ، وفي \"أسباب النزول\" (ص ٩١)، والدمياطي في \"فضل الخيل\" (ص ٤).\n(٣) كذا في (ش)، (ح). وفي الأصل، (ز)، (أ): يزيد.\nرباح بن زيد القرشي مولاهم الصنعاني.\nثقة، فاضل. قال الإمام أحمد: كان خيارًا، ما أرى كان في زمانه خير منه. توفي سنة (١٨٧ هـ)، وهو ابن إحدى وثمانين سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٩٠، \"تهذيب الكمال\" للمزي ٩/ ٤٣، \"تهذيب التهذيب\" لابن حجر ١/ ٥٨٧، \"تقريب التهذيب\" لابن حجر (١٨٧٣).\nوقوله ذكره الواحدي في \"أسباب النزول\" (ص ٩٢)، وأبو حيان في \"البحر المحيط\" ٢/ ٣٤٤.\n(٤) في (ش): فنزلت.\n(٥) ساقطة من الأصل.\n(٦) في (ش): خيلاء ولا مضمارًا.\n(٧) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٨) في (ح): نا.","vol":"7","page":380},{"text":"عبد الله (١) قال: نا محمد بن عبد الله الحضرمي (٢).\nوأخبرني ابن فنجويه (٣) [قال: نا (عمر بن) (٤) أحمد (٥) بن القاسم (٦)، قال: نا محمد (٧) بن عبد الله الحضرمي (٨)] (٩) قال: نا صالح بن زياد السوسي (١٠)، قال: نا يحيى بن سعيد العطار (١١)،\n_________\n(١) في (ش): عبيد الله. وهو: أحمد بن عبد الله بن زكريا أبو الحسين الجرجاني، فقيه لم أجد فيه جرحًا ولا تعديلًا.\n(٢) محمد بن عبد الله الحضرمي مطين، ثقة حافظ.\n(٣) في (ح): أنا الحسين بن فنجويه.\nوهو الحسين بن محمد أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٤) ساقطة من (ح).\n(٥) (بن أحمد) ساقطة من (ش).\n(٦) عمر بن أحمد بن القاسم النهاوندي، فقيه، روى عن الثقات الموضوعات.\n(٧) في (ز): عمر.\n(٨) مطين، ثقة حافظ.\n(٩) ما بين الحاصريتن ساقط من الأصل. وضرب عليها في (ز).\n(١٠) صالح بن زياد بن عبد الله بن إسماعيل المقرئ أبو شعيب السوسي الرقي.\nثقة. أخذ القراءة عن أبي محمد اليزيدي، وهو من أجل أصحابه.\nتوفي سنة إحدى وستين ومئتين. قال الذهبي: وقد قارب التسعين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٠٤، \"معرفة القراء الكبار\" للذهبي ١/ ١٩٣، \"غاية النهاية\" لابن الجزري ١/ ٣٣٣، \"تهذيب التهذيب\" لابن حجر ٢/ ١٩٤، \"تقريب التهذيب\" لابن حجر (٢٨٦٢).\n(١١) في (ش)، (ح)، (ز): القطان.\nوهو يحيى بن سعيد العطار، ضعيف.","vol":"7","page":381},{"text":"قال: نا سعيد بن سنان (١) عن يزيد بن عبد الله بن عريب (٢)، (عن أبيه (٣) (٤) عن جده (٥) عن النبي - ﷺ - ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً﴾ الآية قال: \"نزلت في أصحاب الخيل\". قال عَرِيب: والجن لا تقرب بيتًا فيه عَتيق من الخيل (٦).\n_________\n(١) في (ش): يسار.\nسعيد بن سنان الحنفي -أو الكندي- أبو مهدي الحمصي.\nمتروك. ورماه الدارقطني وغيره بالوضع. توفي سنة (١٦٣ هـ) أو (١٦٨ هـ).\nانظر: \"الكامل\" لابن عدي ٣/ ٣٥٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٥، \"تقريب التهذيب\" (٢٣٣٣).\n(٢) يزيد بن عبد الله بن عريب المليكي مجهول.\n(٣) عبد الله بن عريب المليكي.\nقال ابن حجر في \"لسان الميزان\" ٣/ ٣١٥، ٦/ ٢٨٩: قال العلائي: هذا اختلاف شديد مع ما في رواته من الجهالة؛ يعني عبد الله، ويزيد، وعمرًا.\nوقال الهيثمي في \"مجمع الزوائد\" ٦/ ٣٢٤، ٧/ ٢٧: يزيد بن عبد الله وأبوه لا يعرفان. وقال في موضع آخر: فيه مجاهيل.\n(٤) ساقطة من (ش).\n(٥) عَريب المُلَيكي أبو عبد الله.\nعداده في أهل الشام. قال ابن السكن: يقال إنه كان راعيًا لرسول الله - ﷺ -.\nانظر: \"المعجم الكبير\" للطبراني ١٧/ ١٨٨، \"الاستيعاب\" لابن عبد البر ٣/ ١٢٣٩، \"أسد الغابة\" لابن الأثير ٣/ ٤٠٧، \"الإصابة\" لابن حجر ٤/ ٢٤٠.\n(٦) [٦٤١] الحكم على الإسناد:\nضعيف جدًا فيه سعيد بن سنان متروك، ويزيد بن عبد الله وأبوه مجهولان.\nالتخريج:\nرواه أبو نعيم في \"معرفة الصحابة\" ٤/ ٢٢٥٢ (٥٥٩٢)، عن محمد بن محمد بن أحمد قال: حدثنا محمد به. عبد الله الحضرمي به.","vol":"7","page":382},{"text":"ويروى أن أبا ذر أشار إلى بعض خيل (١) كانت في الجبَّانة، فأشار إلى عتاق تلك الخيل، فقال: أصحاب هؤلاء: ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً﴾ (٢).\n_________\n= ورواه ابن سعد في \"الطبقات الكبرى\" ٧/ ٤٣٣، وابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ١٥٨ (٢٦٩٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٢ (٢٨٨٠)، وأبو الشيخ في \"العظمة\" ٥/ ١٧٨١ (١٢٨٣)، والواحدي في \"أسباب النزول\" (ص ٩٠)، وفي \"الوسيط\" ١/ ٣٩٢، كلهم من طرق، عن محمد بن شعيب بن شابور.\nورواه الطبراني في \"المعجم الكبير\" ١٧/ ١٨٨ (٥٠٤) وفي \"المعجم الأوسط\" ٢/ ١٧ (١٠٨٣)، من طريق أبي جعفر النفيلي. ورواه أبو الشيخ في \"العظمة\" ٥/ ١٧٨٢ (١٢٨٤) من طريق أبي حيوة، كلهم عن سعيد بن سنان به بنحوه.\nورواه الطبراني في \"المعجم الكبير\" ١٧/ ١٨٩ (٥٠٦)، وأبو الشيخ في \"العظمة\" ٥/ ١٦٤٥ (١٠٨٩) من طريق محمد بن شعيب بن شابور. ورواه أبو نعيم في \"معرفة \"الصحابة\" ٤/ ٢٢٥١ (٥٥٩١) من طريق أبي حيوة، كلاهما عن سعيد بن سنان به مختصرًا بذكر قوله: \"إن الجن ... \".\nوهذا القول قد ورد في المصادر السابقة مرفوعًا إلى النبي - ﷺ -، وليس هو من كلام عريب.\nقال الطبراني \"المعجم الأوسط\" ٢/ ١٧ (١٠٨٤): تفرد به سعيد بن سنان.\nقلت: وهذا إسناد ضعيف جدًّا؛ فيه سعيد بن سنان متروك، ويزيد وأبوه مجهولان.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٢ - ٤٨٣، ٧/ ١١٢: هذا الحديث منكر لا يصح إسناده، ولا متنه.\n(١) في (ح): الخيل.\n(٢) لم أجده بهذا اللفظ، وقد ذكر الماوردي في \"النكت والعيون\" ١/ ٣٤٧، وأبو حيان في \"البحر المحيط\" ٢/ ٣٤٤ أن أبا ذر ممن يقول أن هذِه الآية نزلت في النفقة على الخيل.","vol":"7","page":383},{"text":"[٦٤٠] أخبرني ابن فنجويه (١)، قال: نا عُمر بن محمد بن عبد الله النهرواني (٢)، قال: نا على (بن محمد) (٣) بن مهرويه القزويني (٤)، قال: نا علي بن داود القنطري (٥)،\n_________\n(١) في (ح): أخبرنا الحسين بن محمد بن فنجويه.\nوهو الحسين بن محمد بن فنجويه، أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٢) عمر بن محمد بن عبد الله بن أحمد البندار القيومي، أبو حفص النهرواني.\nيعرف بابن قيوما.\nقال الخطيب في \"تاريخ بغداد\" للخطيب ١١/ ٢٥٢: وكان أحد الشهود المعدلين. توفي بعد سنة (٣٦٢ هـ).\nانظر: \"الأنساب\" للسمعاني ٤/ ٥٨١، \"توضيح المشتبه\" لابن ناصر الدين ٧/ ١٤٥، \"تبصير المنتبه\" لابن حجر ٣/ ١١١٨.\n(٣) كررت في (ش).\n(٤) علي بن محمد بن مهرويه، أبو الحسن القزويني.\nقال صالح بن أحمد ابن حجر: سمعت منه مع أبي، وكان شيخًا مسنًّا، ومحله الصدق. توفي سنة (٣٣٥ هـ).\nانظر: \"تاريخ جرجان\" للسهمي (ص ٣٠١)، \"الإرشاد\" للخليلي ٢/ ٧٣٧، \"تاريخ بغداد\" للخطيب ١٢/ ٦٩، \"التدوين في أخبار فزوين\" للرافعي ٣/ ٤١٦، \"الأنساب\" للسمعاني ٤/ ٤٩٤، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٩٦.\n(٥) في (ش): القطري.\nوهو علي بن داود بن يزيد التميمي، أبو الحسن القنطري البغدادي.\nقال الخطيب: ثقة. وذكره ابن حبان في \"الثقات\". وقال الذهبي: صالح الحديث؛ لكنه روى خبرًا منكرًا، فتكلم فيه لذلك. قال ابن حجر: صدوق. توفي سنة (٢٧٢ هـ)، وقيل: (٢٧٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٨٥، \"الثقات\" لابن حبان ٨/ ٤٧٣، =","vol":"7","page":384},{"text":"قال: نا عبد الله بن صالح (١)، قال: حدثني (٢) أبو (٣) شريح (٤)، عن قيس بن الحجاج (٥)، عن حنش (٦) بن عبد الله الصنعاني (٧)،\n_________\n= \"تاريخ يغداد\" للخطيب ١١/ ٤٢٤، \"ميزان الاعتدال\" للذهبي ٣/ ١٢٦، \"تهذيب التهذيب\" لابن حجر ٣/ ١٦٠، \"تقريب التهذيب\" لابن حجر (٤٧٣٠).\n(١) عبد الله بن صالح، أبو صالح كاتب الليث، صدوق، كثير الغلط.\n(٢) في (أ): ثنا.\n(٣) كذا في (ح)، (ز)، (أ) وهو الصواب. وفي الأصل وهامش (ز): ابن. وأبو. ساقطة من (ش).\n(٤) عبد الرحمن بن شريح بن عبيد الله المعافري، أبو شريح الإسكندراني.\nثقة، فاضل، لم يصب ابن سعد في تضعيفه. توفي سنة (١٦٧ هـ).\nانظر: \"الطبقات الكبرى\" ٧/ ٥١٦، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٤٣، \"ميزان الاعتدال\" للذهبي ٢/ ٥٦٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٥١٥، \"تقريب التهذيب\" لابن حجر (٣٨٩٢).\n(٥) قيس بن الحجاج بن خليّ بن معدي كرب الحميري الكلاعي المصري.\nذكره ابن حبان في \"الثقات\". وقال أبو حاتم: صالح. وصحح له الترمذي حديثًا.\nوقال ابن حجر: صدوق. توفي سنة (١٢٩ هـ).\n\"جامع الترمذي\" ٤/ ٦٦٧، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٩٥، \"الثقات\" لابن حبان ٧/ ٣٢٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٤٦، \"تقريب التهذيب\" لابن حجر (٥٥٦٨).\n(٦) في (أ): حبس.\n(٧) حنش بن عبد الله -ويقال: ابن علي- بن عمرو بن حنظلة السَّبَائي أبو رِشدين الصنعاني. غزا المغرب، وسكن إفريقية. ثقة. توفي سنة (١٠٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٩١، \"تهذيب الكمال\" للمزي ٧/ ٤٢٩، \"تهذيب التهذيب\" لابن حجر ١/ ٥٠٣، \"تقريب التهذيب\" لابن حجر (١٥٧٦).","vol":"7","page":385},{"text":"أنه قال: حدث (١) ابن عباس (٢) في هذِه الآية: ﴿الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ﴾ الآية (٣)، قال (٤): في علف الخيل (٥).\n_________\n(١) في (ش): يحدث.\n(٢) صحابي مشهور.\n(٣) ساقطة من (أ).\n(٤) ساقطة من (ش).\n(٥) [٦٤٢] الحكم على الإسناد:\nفي إسناده عمر بن محمد بن عبد الله لم أجد فيه جرحًا ولا تعديلًا، وعبد الله بن صالح، صدوق، كثير الغلط، وله طريق آخر عن عبد الرحمن بن شريح.\nالتخريج:\nرواه عن المصنف: الواحدي في \"أسباب النزول\" (ص ٩١).\nورواه ابن أبي شيبة في \"المصنف\" ٧/ ٢١ (١٩٥٩٠)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٣ (٢٨٨١) كلاهما من طريق زيد بن الحباب، قال: نا عبد الرحمن بن شريح به بنحوه.\nوهذا إسناد حسن، قيس صدوق، وزيد بن الحباب صدوق.\nوأخرجه من طريق قيس بن الحجاج: عبد بن حميد في \"تفسيره\"، كما عزاه له ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٦.\nوالأثر عزاه السيوطي في \"الدر المنثور\" ١/ ٦٤١ لابن المنذر.","vol":"7","page":386},{"text":"[٦٤٤] وبه عن أبي شريح (١)، عمن حدثه، عن (ابن العقبة (٢» (٣) أنه قال: مَن حبس فرسًا (في سبيل الله) (٤) كان له بكل شعرة سقطت منه حسنة (٥).\nوكان أبو هريرة إذا مَرَّ بفرس سمين تلا هذِه الآية، وإذا بفرس أعجف سكت (٦).\n[٦٤٢] أخبرنا (أبو بكر) (٧) محمد بن أحمد بن عبدوس الحيري (٨)،\n_________\n(١) عبد الرحمن بن شريح، أبو شريح، ثقة فاضلي.\n(٢) ابن العقبة -أو أبو العقبة- لم يتبين لي من هو، وقد يكون:\nأبو عبيدة بن عقبة بن نافع الفهري المصري.\nقيل: اسمه مرة. ذكره ابن حبان في \"الثقات\". وأخرج له مسلم في \"صحيحه\".\nوقال الذهبي: ثقة، وقال ابن حجر: مقبول. توفي سنة (١٠٧ هـ).\n\"الثقات\" لابن حبان ٥/ ٥٦٨، \"تهذيب الكمال\" للمزي ٣٤/ ٦٠، \"الكاشف\" للذهبي (٦٧٣٠)، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٥٢، \"تقريب التهذيب\" لابن حجر (٨٢٣٣).\n(٣) في (ش): أبي العقبة. وفي (ح): أبي عقبة. وفي (ز): ابن لعقبة. وفي (أ): ابن عقبة.\n(٤) ساقطة من (ش)، (ح).\n(٥) [٦٤٣] الحكم على الإسناد: إسناده ضعيف فيه رجل مبهم.\nلم أجد من أخرجه.\n(٦) ذكره الزمخشري في \"الكشاف\" ١/ ٣١٩، وأبو حيان في \"البحر المحيط\" ٢/ ٣٤٤.\n(٧) ساقطة من (ش).\n(٨) محمد بن أحمد بن عبدوس الحيري، لم أجد فيه جرحًا ولا تعديلًا.","vol":"7","page":387},{"text":"قال: أنا (١) أبو العباس عبد الله بن يعقوب بن إسحاق الكرماني (٢)، (قال: نا أبو عبد الله محمد بن زكريا بن أبي بكير الكرماني (٣» (٤) قال: نا وكيع بن الجراح (٥)، قال: نا عبد الحميد بن بَهْرام (٦)، عن شهر بن حوشب (٧)، عن أسماء بنت يزيد (٨) قالت: قال رسول الله\n_________\n(١) في (ح)، (أ): ثنا.\n(٢) عبد الله بن يعقوب أبو العباس الكرماني، ضُعف.\n(٣) محمد بن زكريا الكرماني، لم أجده.\n(٤) ما بين القوسين ساقط من الأصل.\n(٥) وكيع بن الجراح، ثقة، حافظ.\n(٦) عبد الحميد بن بهرام الفزاري المدائني.\nقال الإمام أحمد، ويحيى بن معين وأبو داود، وابن المديني: ثقة. وقال النسائي: ليس به بأس. وقال شعبة: صدوق؛ إلا أنه يحدث عن شهر بن حوشب.\nوقال ابن عدي: هو في نفسه لا بأس به، وإنما عابوا عليه كثرة روايته عن شهر.\nوقال أبو حاتم: ليس به بأس أحاديثه عن شهر صحاح ... قال ابن أبي حاتم: يحتج به؟ قال: لا، ولا بحديث شهر بن حوشب، ولكن يكتب حديثه. قال ابن حجر: صدوق. قال الذهبي: توفي قبل (١٧٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٣٤١، \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ٣٠٢، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٨، \"الكامل\" لابن عدي ٥/ ٣٢٠، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٣٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٧٢، \"تقريب التهذيب\" لابن حجر (٣٧٥٣).\n(٧) شهر بن حوشب، صدوق، كثير الإرسال والأوهام.\n(٨) أسماء بنت يزيد بن السكن بن رافع بن امرئ القيس الأشهلية الأوسية الأنصارية. تكنى بأم سلمة، وهي بنت عم معاذ بن جبل، وكان يقال لها: خطيبة النساء. شهدت اليرموك، وقتلت يومئذ تسعة من الروم بعمود فسطاطها، وعاشت بعد ذلك دهرًا. =","vol":"7","page":388},{"text":"- ﷺ -: \"من ارتبط فرسًا في سبيل الله -﷿-، فأنفق عليه (١) احتسابًا كان شبعه، وجوعه، وريه، وظمؤه، وبوله، وروثه في ميزانه يوم القيامة\" (٢).\n[٦٤٥] وأخبرنا أبو عمرو الفراتي (٣)، قال: أنا (٤) أبو (٥) موسى\n_________\n= انظر: \"المعجم الكبير\" للطبراني ٢٤/ ١٥٧، \"الاستيعاب\" لابن عبد البر ٤/ ١٧٨٧، \"أسد الغابة\" لابن الأثير ٥/ ٣٩٨، \"الإصابة\" لابن حجر ٨/ ١٢.\n(١) في (أ): عليها.\n(٢) [٦٤٤] الحكم على الإسناد:\nفيه عبد الله بن يعقوب ضعيف، وشهر بن حوشب صدوق، كثير الأوهام، وفيه من لم أجده. والحديث قد روي من طرق صحيحة عن وكيع وله شواهد.\nالتخريج:\nرواه عن المصنف: الواحدي في \"أسباب النزول\" (ص ٩١).\nورواه الإمام أحمد في \"المسند\" ٦/ ٤٥٨ (٢٧٥٩٣)، وأبو بكر بن أبي شيبة في \"المصنف\" ١١/ ٤٥٧ (٣٤٠٥٢)، وإسحاق بن راهويه في \"مسنده\" - ٥/ ١٨١ (٢٠٣٧)، كلهم عن وكيع به بنحوه.\nورواه الإمام أحمد في \"المسند\" ٦/ ٤٥٥ (٢٧٥٧٤) عن أبي النضر. ورواه عبد بن حميد في \"مسنده\" كما في \"المنتخب\" (ص ٤٥٧) (١٥٨٣)، عن أحمد بن يونس، كلاهما عن عبد الحميد به بنحوه، وفي أوله زيادة.\nقال الهيثمي في \"مجمع الزوائد\" ٥/ ٢٦١: رواه أحمد، وفيه شهر، وهو ضعيف.\nلكن له شاهد من حديث أبي هريرة، رواه البخاري في كتاب الجهاد، باب من احتبس فرسًا في سبيل الله (٢٨٥٣)، والنسائي في كتاب الخيل، باب علف الخيل ٦/ ٢٢٥.\n(٣) أحمد بن أُبي، أبو عمرو الفراتي، لم أجد فيه جرحًا ولا تعديلًا.\n(٤) في (أ): ثنا.\n(٥) ساقطة من (ش) وهو عمران بن موسى الخبوشاني قال الحاكم: كان شيخًا يشبه\nالمشايخ.","vol":"7","page":389},{"text":"قال: نا سعيد بن عثمان الجزري (١)، قال: نا فارس بن عمرو (٢) قال: نا صالح بن محمد (٣) قال: نا سليمان بن عمرو (٤)، عن عبد الرحمن بن يزيد (٥) بن (٦) جابر (٧)، عن مكحول (٨) قال: قال (٩) رسول الله - ﷺ -: \"المنفق في سبيل الله على فرسه كالباسط كفيه بالصدقة\" (١٠).\n_________\n(١) سعيد بن عثمان الجزري، لم أظفر له بترجمة.\n(٢) كذا في (ح). وفي الأصل، (ش)، (ز)، (أ): عمر.\nوهو فارس بن عمرو السمرقندي، قال الخليلي: لا يعتمد عليه.\n(٣) صالح بن محمد الترمذي، متهم ساقط.\n(٤) في (ز): عمر.\nوهو سليمان بن عمرو أبو داود النخعي، كذاب.\n(٥) في (ح): زيد.\n(٦) كذا في (ش)، (ح)، وهو الصواب. وفي الأصل، (ز)، (أ): عن.\n(٧) عبد الرحمن بن يزيد بن جابر الأزدي أبو عتبة الداراني الشامي.\nثقة. توفي سنة بضع وخمسين ومئة، وهو ابن بضع وثمانين سنة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٩٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٦٦، \"تقريب التهذيب\" لابن حجر (٤٠٤٢).\n(٨) مكحول أبو عبد الله الشامي، ثقة كثير الإرسال.\n(٩) ساقطة من (أ).\n(١٠) [٦٤٥] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع، فيه سليمان بن عمرو كذاب.\nالتخريج:\nرواه عن المصنف: الواحدي في \"أسباب النزول\" (ص ٩١).\nوقد روى أبو داود في كتاب اللباس، باب ما جاء في إسبال الإزار (٤٠٨٩)، والإمام أحمد في \"المسند\" ٤/ ١٧٩ (١٧٦٢٢)، ٤/ ١٨٠ (١٧٦٢٤)، والطبراني في \"المعجم الكبير\" ٦/ ٩٤ - ٩٥ (٥٦١٦، ٥٦١٧)، كلهم من طريق قيس بن بشر، =","vol":"7","page":390},{"text":"قوله (١): ﴿فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ﴾. قال الأخفش وقطرب: جعل الخبر بالفاء إذ (٢) كان الاسم الذي وُصِل به فعلًا؛ لأنه في معنى مَن، وجواب مَن بالفاء في الجزاء (٣). ومعنى الآية: من أنفق كذا، فله أجره عند ربه (٤) ﴿وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾.\n_________\n= عن أبيه، عن سهل بن الحنظلية، به مرفوعًا بنحوه ضمن حديث طويل.\nقال النووي في \"رياض الصالحين\" (ص ٢٦٠): رواه أبو داود بإسناد حسن إلا قيس بن بشر؛ فاختلفوا في توثيقه، وتضعيفه، وقد روى له مسلم.\nوله شاهد من حديث أبي هريرة رواه أبو يعلى في \"مسنده\" ١٠/ ٤٠٨ (٦٠١٤)، والطبراني في \"المعجم الأوسط\" ٣/ ٢٦٠ (٣٠٨٨).\nقال الهيثمي في \"مجمع الزوائد\" ٥/ ٢٥٩: رواه أبو يعلى، والطبراني في \"الأوسط\" ورجاله رجال الصحيح.\n(١) ساقطة من (ش)، (ح). وفي (أ): وقوله تعالى.\n(٢) في (ش)، (أ): إذا.\n(٣) في (ش) زيادة: ومعنى الآية من أنفق في الجزاء.\nانظر: \"معاني القرآن\" للأخفش ١/ ٣٨٨.\n(٤) في (ش): ربهم. وفي (أ): فلهم أجرهم عند ربهم.","vol":"7","page":391},{"text":"<span data-type=\"title\" id=toc-647>٢٧٥ </span>- قوله -﷿-: ﴿الَّذِينَ يَأْكُلُونَ الرِّبَا﴾ الآية (١).\nالربا: الزيادة على أصل المال من غير بيع، يقال: رَبَا الشيء (٢) إذا زاد، وأربَى عليه، وأَزمَى إذا زاد، ويقال: الرِّبا والرَّمَاء (٣).\nقال عمر بن الخطاب: لا تبيعوا الذهب بالذهب إلّا مِثْلًا بِمِثْل، ولا تبيعوا الوَرِق بالوَرِق إلا مثلًا بمثل، ولا تبيعوا الذهب بالذهب، أحدهما غائب والآخر حاضر (٤)، وإن استنظرك حتى يلج بيته إلا يدًا بيد، هاء وهاء (٥)، إني أخاف عليكم الرَّمَاء (٦).\n_________\n(١) ساقطة من (أ).\n(٢) في (ز) زيادة: يربو.\n(٣) كذا في (ح) وهو الصواب، قال الكسائي: بالفتح والمد.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٣٢٩ (رمي).\nوفي الأصل في الموضعين و(أ): الرّمَا. وفي هامش (ز)، (ش) الرَّمَا.\nانظر: \"غريب الحديث\" لأبي عبيد ٣/ ٣٧٦، \"جامع البيان\" للطبري ٣/ ١٠١، \"تهذيب اللغة\" للأزهري ١٥/ ٢٧٢ (ربا)، ١٥/ ٢٧٩ (رمى)، \"المفردات\" (٣٤٠).\n(٤) كذا في هامش الأصل، (ش)، (ز)، (أ). وفي الأصل، (ح): ناجز.\n(٥) قال الزمخشري في \"الفائق\" ٤/ ٨٧: هاء صوت بمعنى خذ، ومنه قوله تعالى: ﴿هَاؤُمُ اقْرَءُوا كِتَابِيَهْ﴾ \".\n(٦) في (ح)، (ز)، (أ): الربا.\nرواه الإمام مالك في \"الموطأ\" ٢/ ٦٣٤، ٦٣٥، وأبو عبيد في \"غريب الحديث\" ٢/ ٩٧، وعبد الرزاق في \"المصنف\" ٨/ ١١٦ (١٤٥٤٢) مختصرًا. والطحاوي في \"شرح معاني الآثار\" ٤/ ٦٩ - ٧٠، والبيهقي في \"السنن الكبرى\" ٥/ ٢٨٤، كلهم من طرق عن ابن عمر عنه به.","vol":"7","page":392},{"text":"قالوا: وقياس كتابته بالياء لكسرَةِ أوله، وقد كتبوه في القرآن بالواو. قال الفراء: إنما كتبوه كذلك؛ لأن أهل الحجاز تعلموا الكتابة من أهل الحِيْرَة، ولغتهم: الرِّبْو، فعلموهم صورة الحرف على لغتهم، فأخذوه (١) كذلك (عنهم (٢). وكذلك) (٣) قرأها أبو السَّمَّال العدوي بالواو (٤). وقرأ حمزة والكسائي (بالإمالة، لمكان الكسرة في الراء) (٥) وقرأ الباقون بالتفخيم لفتحةِ (الباء (٦). فأما (٧) اليوم فأنت فيه بالخيار، إن شئت كتبته على ما في المصحف موافقة له، وإن شئت بالياء، وإن شئت بالألف.\n_________\n(١) في (أ): فأخذوها.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ٢/ ٣٤٥ - ٣٤٦، والسمين الحلبي في \"الدر المصون\" ٢/ ٦٢٨، دون عزو لأحد، بصيغة التمريض. ولم أجده في \"معاني\nالقرآن\" للفراء.\n(٣) ساقطة من (ش).\n(٤) عزاها له ابن جني في \"المحتسب\" ٢/ ١٤١، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والهذلي في \"الكامل في القراءات الخمسين\" (١٧٢ ب)، وقال: بفتح الراء وضم الباء.\nوفي \"المحتسب\" ضبطت الكلمة هكذا الربُو، وقال: مضمومة الباء ساكنة الواو.\n(٥) في (ش): بالإمالة كسرة الراء. وفي (ح): بالإمالة لمكان كسرة الراء.\n(٦) كذا في (ش)، (ز)، (أ). وفي الأصل: الياء.\nانظر: \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٢٣٢، \"إرشاد المبتدي\" للقلانسي (ص ١٩٣)، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٥٧.\n(٧) ساقطة من (ح).","vol":"7","page":393},{"text":"ومعنى قوله: ﴿الَّذِينَ يَأْكُلُونَ الرِّبَا﴾ أي (١): يُعامِلون به، وإنما خص الأكل؛ لأنه معظم (٢) الأمر (٣).\nوالربا في أربعة أشياء: الذهب، والفضة، والمأكول، والمشروب، فلا يجوز بيع (٤) بعضها ببعض إلا مثلًا بمثل، يدًا بيد، فإذا اختلف الصنفان جاز التفاضل في النقد، وحُرِّمَ في النسيئة، فلا يجوز صالح من (٥) بُرٍّ بصاعين من بر لا نقدًا، ولا نسيئةً؛ (لأنها (٦) جنس واحد، وكذلك الذهب بالذهب مثقالٌ باثنين (٧) لا نقدًا، ولا نسيئةً) (٨)، وكذلك الفضة بالفضة، ولا بأس بصاع بر بصاعي شعير، أو صالح شعير بصاعي بر نقدًا، ولا يجوز نسيئة، ويجوز مثقال ذهب بعشرين دِرهمًا (أقل أو أكثر) (٩) نقدًا، (ولا يجوز) (١٠) نسيئةً.\n_________\n(١) ساقطة من (ش)، (ح).\n(٢) في (ح): عظم.\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ١٠٢ - ١٠٣، \"النكت والعيون\" للماوردي ١/ ٣٤٧، \"تفسير القرآن العظيم\" للسمعاني ٢/ ٤٥٢.\n(٤) زيادة من (أ).\n(٥) زيادة من (أ).\n(٦) في (ش)، (أ): لأنهما. وفي (أ) زيادة: من.\n(٧) في (أ): وكذلك الذهب مثقالًا بمثقالين.\n(٨) ما بين القوسين ساقط من (ح).\n(٩) في (ش): وأقل وأكثر. وفي (أ): قل أو أكثر.\n(١٠) في (أ): ويجوز.","vol":"7","page":394},{"text":"وجميع (١) ما يتبايع (٢) به الناس ثلاثة أشياء: أحدها: ما يُغتذى (٣) به مما كان مأكولًا أو مشروبًا. والثاني: ما كان ثمنًا للأشياءِ، وقيمةً للمُتْلَفَات، وهو الذهب والفضة، فهذان اللذان فيهما الربا، فلا يجوز بيع بعضها ببعض متفاضلًا. والصنف الثالث: ما (٤) عدا هذين مما لا يؤكل ولا يشرب، ولا يكون ثمنًا، فلا ربا فيه، فلا بأس بيع (٥) بعضه ببعض متفاضلًا، نقدًا ونسيئة (٦).\nفهذا جملة (٧) القول فيما فيه الربا (٨) على مذهب الشافعي - ﵁ - (٩).\nوقال مالك بن أنس: كل ثمن (١٠) أو مقتات، أو ما يصلح به القوت فهو الذي (١١) فيه الربا (١٢).\n_________\n(١) في (ش): وجماع.\n(٢) كذا في (ش)، (ح). وفي الأصل: يبتاع.\n(٣) في (أ): يتغذى.\n(٤) كذا في جميع النسخ. وفي الأصل: مما.\n(٥) في (ح): من أن يبيع.\n(٦) في (ح): أو نسيئة.\n(٧) في (أ): حكم.\n(٨) في (ح): ربا.\n(٩) انظر: \"الأم\" للشافعي ٣/ ١٥ - ٣١، \"اختلاف العلماء\" للمروزي (ص ٢٤٦ - ٢٤٧)، \"المجموع\" للنووي ٩/ ٤٨٩ - ٤٩٥.\n(١٠) في (أ): ثمر.\n(١١) زيادة من (ش)، (ح).\n(١٢) انظر: \"المدونة الكبرى\" للإمام مالك ٤/ ١١٣، \"الكافي في فقه أهل المدينة =","vol":"7","page":395},{"text":"وقال أهل العراق: كل مَكِيل أو موزون، فيه الربا (١).\nودليل أهل الحجاز:\n[٦٤٦] ما أخبرنا أبو عبد الله (٢) الثقفي (٣)، قال: أنا أبو بكر (٤) السني (٥)، قال: أنا أبو عبد الرحمن (٦) النسائي (٧)، قال: أنا (٨) محمد بن عبد الله بن بَزِيع (٩)، قال: نا يزيد (١٠)، قال: نا سلمة -وهو ابن علقمة- (١١)\n_________\n= المالكي\" لابن عبد البر ٢/ ٦٥٧، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٣٤٩. (١) انظر: \"مختصر الطحاوي\" (ص ٧٥)، \"أحكام القرآن\" للجصاص ١/ ٤٦٥، \"بدائع الصنائع\" للكاساني ٥/ ١٩٥.\n(٢) في (ح) زيادة: الحسين بن محمد بن الحسين.\n(٣) الحسين بن محمد بن فنجويه، صدوق، ثقة صدوق، كثير الرواية للمناكير.\n(٤) في (ح) زيادة: أحمد بن محمد بن إسحاق.\n(٥) أحمد بن محمد بن إسحاق، حافظ، ثقة.\n(٦) في (ح) زيادة: أحمد بن شعيب.\n(٧) أحمد بن شعيب، أبو عبد الرحمن النسائي صاحب \"السنن\"، ثقة، حافظ.\n(٨) في (أ) في المواضع الثلاثة: ثنا.\n(٩) محمد بن عبد الله بن بزيع، أبو عبد الله البصري.\nثقة. توفي سنة (٢٤٧ هـ).\nانظر؛ \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٩٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٠٢، \"تقريب التهذيب\" لابن حجر (٦٠٠٢).\n(١٠) كذا في (ش)، (ح) وهو الصواب. وفي الأصل، (ز)، (أ): زيد.\nوهو يزيد بن زريع العيشي أبو معاوية البصري. ثقة، ثبت.\n(١١) سلمة بن علقمة التميمي أبو بشر البصري.\nثقة. توفي سنة (١٣٩ هـ). =","vol":"7","page":396},{"text":"عن محمد بن سيرين (١)، عن (٢) مسلم بن يسار (٣)، وعبد الله بن عتيك (٤) قال: جمع المنزل بين عبادة بن الصامت ومعاوية، فقال عبادة: نهانا رسول الله - ﷺ - عن بيع الذهب بالذهب، والوَرِق بالوَرِق، (والبر بالبر، والشعير بالشعير، والتمر بالتمر (٥) -قال أحدهما: والملح بالملح، ولم يقله الآخر-) (٦) إلا مِثْلًا بمثل يدًا بيد، وأمرنا أن نبيع الذهب بالورق، والورق بالذهب، والبر بالشعير، والشعير بالبر يدًا بيد كيف شئناه (٧). قال أحدهما: فمن زاد أو ازداد فقد أربى (٨).\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٦٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٧٤، \"تقريب التهذيب\" لابن حجر (٢٥٠٢).\n(١) ثقة ثبت.\n(٢) في (ح): ثنا.\n(٣) مسلم بن يسار البصري، ثقة، لم يسمع من عبادة بن الصامت.\n(٤) عبد الله بن عتيك ويقال عتيق أو عُبيد، وهو الأرجح.\nلم يرو عنه إلا ابن سيرين. وذكره ابن حبان في \"الثقات\". ووقع في رواية يزيد بن زريع: عبد الله بن عتيك. وقال بشر بن المفضل وإسماعيل ابن علية في روايتهما: عبد الله بن عبيد. قال المزي: رواية يزيد وهم. قال ابن حجر: مقبول، من الثالثة. \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٠١، \"الثقات\" لابن حبان ٥/ ٣٦، \"تحفة الأشراف\" للمزي ٤/ ٢٥٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٨٢، \"تقريب التهذيب\" لابن حجر (٣٤٦٣).\n(٥) في (ز): والثمر بالثمر.\n(٦) ما بين القوسين ساقط من (ح).\n(٧) في جميع النسخ: شئنا.\n(٨) [٤٦٤] الحكم على الإسناد: =","vol":"7","page":397},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= إسناده حسن؛ فيه عبد الله بن عتيك مقبول، ومسلم بن يسار لم يسمع من عبادة، لكنهما توبعا من طريق صحيح، فالحديث صحيح لغيره.\nالتخريج:\nرواه في \"سنن النسائي\" في كتاب البيوع، باب بيع البر بالبر ٧/ ٢٧٤، وفي \"السنن الكبرى\" ٤/ ٢٦ (٦١٥٢).\nورواه ابن ماجه في التجارات، باب الصرف وما لا يجوز متفاضلًا يدًا بيد (٢٢٥٤) عن حميد بن مسعدة قال: حدثنا يزيد بن زريع به.\nورواه النسائي في كتاب البيوع، باب بيع البر بالبر ٧/ ٢٧٥، وفي \"السنن الكبرى\" ٤/ ٢٦ (٦١٥٣)، وابن ماجه في التجارات، باب الصرف وما لا يجوز متفاضلًا يدًا بيد (٢٢٥٤)، والإمام أحمد في \"المسند\" ٥/ ٣٢٠ (٢٢٧٢٧)، والشاشي في \"مسنده\" ٣/ ١٦٥ (١٢٤٥)، كلهم من طريق إسماعيل ابن علية. ورواه النسائي في كتاب البيوع، باب الشعير بالشعير ٧/ ٢٧٥، وفي \"السنن الكبرى\" ٤/ ٢٧ (٦١٥٤) من طريق بشر بن المفضل، كلاهما عن سلمة بن علقمة به بنحوه.\nورواه الحميدي في \"مسنده\" ١/ ١٩٢ (٣٩٠)، والشاشي في \"مسنده\" ٣/ ١٦٦ (١٢٤٦، ١٢٤٧)، من طريق علي بن زيد بن جدعان. ورواه عبد الرزاق في \"المصنف\" ٨/ ٣٤ (١٤١٩٤)، والبيهقي في \"السنن الكبرى\" ٥/ ٢٧٦ من طريق أيوب.\nورواه الشاشي في \"مسنده\" ٣/ ١٦٧ (١٢٤٨) من طريق هشام بن حسان، كلهم عن ابن سيرين عن مسلم بن يسار به بنحوه.\nقال النسائي في كتاب البيوع، باب بيع البر بالبر ٧/ ٢٧٦: خالفه قتادة، رواه عن مسلم، عن أبي الأشعث، عن عبادة.\nوقال البيهقي في \"السنن الكبرى\" ٥/ ٢٧٦: وهذا الحديث لم يسمعه مسلم بن يسار من عبادة بن الصامت، وإنما سمعه من أبي الأشعث الصنعاني عن عبادة.","vol":"7","page":398},{"text":"(قوله تعالى) (١): ﴿لَا يَقُومُونَ﴾ يعني: يوم القيامة من قبورهم ﴿إلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ﴾ أي: يصرعه، ويُخَبِّلُهُ ﴿الشَّيْطَانُ﴾ وأصل الخبط: الضرب والوطء، يقال: ناقة خَبوط للتي (٢) تطأ الناس، وتضرب بقوائمها الأرض (٣)، قال زهير (٤):\nرأيت المنايا خَبْط عَشواء مَن تُصِبْ ... تمته ومن تخطئ يُعَمَّر فيهْرَمِ\n_________\n= فرواه أبو داود في كتاب البيوع، باب في الصرف (٣٣٤٩)، والنسائي في كتاب البيوع، باب بيع البر بالبر ٧/ ٢٧٦، وفي \"السنن الكبرى\" ٤/ ٢٨ (٢١٥٥، ٦١٥٦)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٦٦، والشاشي في \"مسنده\" ٣/ ١٦٢ - ١٦٤ (١٢٤٢، ١٢٤٤، ١٢٤٩)، والبيهقي في \"السنن الكبرى\" ٥/ ٢٧٦، ٢٧٧، ٢٨٢، كلهم من طريق مسلم بن يسار.\nورواه مسلم في كتاب المساقاة، باب الصرف وبيع الذهب بالورق نقدًا (١٥٨٧)، وأبو داود في كتاب البيوع، باب في الصرف (٣٣٥٠)، والترمذي في كتاب البيوع، باب ما جاء في أن الحنطة بالحنطة مثلًا بمثل (١٢٤٠)، وقال: حسن صحيح. والنسائي في \"السنن الكبرى\" ٤/ ٢٨ (٦١٥٧)، والإمام أحمد في \"المسند\" ٥/ ٣١٤ (٢٢٦٨٣)، والدارمي في \"السنن\" (٢٦٢١)، وابن الجارود في \"المنتقى\" انظر \"غوث المكدود\" ٢/ ٢٢٦ (٦٥٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٣٨٩، ٣٩٣ (٥٠١٥، ٥٠١٨)، والطحاوي في \"شرح معاني الآثار\" ٦٦/ ٤، كلهم من طريق أبي قلابة، كلاهما عن أبي الأشعث الصنعاني، عن عبادة به بنحوه مرفوعًا.\n(١) ساقطة من (أ).\n(٢) في (أ): التي.\n(٣) انظر: \"تهذيب اللغة\" للأزهري ٧/ ٢٤٩ (خبط)، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٢٤١، (خبط)، \"البسيط\" للواحدي ١/ ١٦٤ أ.\n(٤) \"ديوانه\" (ص ٢٩).","vol":"7","page":399},{"text":"(قوله تعالى) (١): ﴿مِنَ الْمَسِّ﴾ (٢) الجنون، يقال: مُسَّ الرجل وأُلِس (٣)، فهو ممسوسٌ، ومألوسٌ (٤)، إذا كان مجنونًا، وأصله من مس الشيطان إياه (٥).\nومعنى الآية: أَنَّ آكل الربا يبعث يوم القيامة مجنونًا يخنق (٦)، وذلك علامة أهل الربا، يبعثون وبهم خَبَل من الشيطان، قاله قتادة (٧).\n[٦٤٧] أخبرنا عبد الله بن حامد (٨) قال: أنا (٩) أحمد بن محمد بن يوسف (١٠) قال: نا عبيد (١١) الله بن يحيى (١٢) قال: نا يعقوب بن\n_________\n(١) من (ش).\n(٢) في (ز) زيادة: وهو. وفي (أ) زيادة: من.\n(٣) في (أ): وألمس.\n(٤) في (أ) زيادة: وألؤس.\n(٥) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٩٨)، \"جامع البيان\" للطبري ٣/ ١٠١، \"معاني القرآن\" للزجاج ١/ ٣٥٨.\n(٦) كذا في هامش الأصل، (ش)، (ح)، (أ). وفي الأصل، (ز): مجنونًا وأصله جن.\n(٧) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١١٠، \"جامع البيان\" للطبري ٣/ ١٠٢، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٤.\n(٨) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٩) في (أ): ثنا.\n(١٠) أحمد بن محمد بن يوسف، ختن الصرصري، مختلف في عدالته.\n(١١) كذا في (ح) وهو الصواب. وفي الأصل، (ش)، (ز)، (أ): عبد.\n(١٢) في (ش): بحير.\nوهو أبو محمد عبيد الله بن يحيى، صدوق.","vol":"7","page":400},{"text":"سفيان (١) قال: نا إسماعيل بن سالم (٢) قال: نا عباد بن عباد (٣)، عن أبي هارون العبدي (٤)، عن أبي سعيد الخدري (٥)، عن رسول الله - ﷺ - في قصة الإسراء قال: \"فانطلق بي (٦) جبريل -﵇- إلى رجال كثير، كل رجل منهم بطنه مثل البيت الضخم، مُنَضَّدين على سابلة آل فرعون (٧)،\n_________\n(١) يعقوب بن سفيان الكبير ثقة، حافظ.\n(٢) إسماعيل بن سالم الصائغ أبو محمد البغدادي.\nنزيل مكة، ثقة. ذكره الذهبي في \"تاريخ الإسلام\" ١٧/ ١٠٣ فيمن توفي بين سنة (٢٣١ هـ) وسنة (٢٤٠ هـ).\nوانظر: \"الثقات\" لابن حبان ٨/ ١٠١، \"تهذيب الكمال\" للمزي ٣/ ١٠٢، \"تهذيب التهذيب\" لابن حجر ١/ ١٥٣، \"تقريب التهذيب\" لابن حجر (٤٤٨).\n(٣) عباد بن عباد بن حبيب بن المهلب بن أبي صفرة الأزدي، أبو معاوية البصري. ثقة، ربما وهم. توفي سنة (١٧٩ هـ) أو بعدها بسنة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٨٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٧٨، \"تقريب التهذيب\" لابن حجر (٣١٣٢).\n(٤) عمارة بن جوين العبدي، أبو هارون البصري.\nمتروك، ومنهم من كذبه، شيعي. توفي سنة (١٣٤ هـ).\nانظر: \"الكامل\" لابن عدي ٥/ ٧٧، \"تهذيب التهذيب\" لابن حجر ٧/ ٢٠٣، \"تقريب التهذيب\" لابن حجر (٤٨٤٠).\n(٥) صحابي مشهور.\n(٦) ساقطة من (ش).\n(٧) منضدين: أي طرح بعضهم على بعض، والسابلة: المارة أي يتوطؤهم آل فرعون الذين يعرضون على النار كل غداة وعشي.\nانظر: \"الترغيب والترهيب\" للأصبهاني ٢/ ١٨٥.","vol":"7","page":401},{"text":"(وآل فرعون) (١) يعرضون على النار غدوًّا وعشيًّا -قال: - فيقبلون مثل الإبل المنهومة (٢)، يخبطون (٣) الحجارة والشجر، لا يسمعون، ولا يعقلون، فإذا أحس بهم أصحاب تلك البطون قاموا، فتميل بهم (٤) بطونهم، فيصرعون، ثم يقوم أحدهم، فتميل به (٥) بطنه؛ فيصرع، فلا يستطيعون أن يبرحوا حتى يغشاهم آل فرعون، فيردونهم (٦) مقبلين ومدبرين، فذلك عذابهم في البرزخ بين (٧) الدنيا والآخرة -قال: - وآل فرعون يقولون: اللهم لا تقم الساعة أبدًا. قال: ويوم القيامة يقول (٨): ﴿أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ -قال: - (٩). قلت: يا جبريل من هؤلاء؟ قال: هؤلاء الذين يأكلون الربا لا يقومون إلا كما يقوم الذي يتخبطه الشيطان من المس\" (١٠).\n_________\n(١) ساقطة من (ش).\n(٢) في هامش الأصل، (ش): المنهوضة. وفي هامش (ز): المنهومة: المزجورة يقال: نَهمتُ الإبل نهمًا أو نهيمًا إذا زجرتها.\nوانظر \"لسان العرب\" لابن منظور ١٤/ ٣١١ (نهم). وفي (أ): المبهوضة.\n(٣) في (أ): يحيطون.\n(٤) ساقطة من (ش).\n(٥) ساقطة من (أ).\n(٦) كذا في جميع النسخ. وفي الأصل: فيردوهم.\n(٧) في (ش): من.\n(٨) في هامش (ز) زيادة: لهم.\n(٩) زيادة من (ش)، (ح).\n(١٠) [٦٤٧] الحكم على الإسناد:\nفي إسناده عمارة بن جوين متروك، وشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا. =","vol":"7","page":402},{"text":"[٦٤٨] وبه عن يعقوب (١)، قال: نا الحجاج (٢)، قال: نا حماد بن سلمة (٣)، عن علي بن زيد (٤)، (عن أبي الصلت (٥» (٦)، عن أبي\n_________\n= التخريج:\nرواه من طريق المصنف: البغوي في \"معالم التنزيل\" ١/ ٣٤١.\nورواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٥، ومن طريقه الطبري في \"جامع البيان\" ٣/ ١٠٢ عن معمر. ورواه الطبري في \"جامع البيان\" من طريق آخر عن معمر. ورواه البيهقي في \"دلائل النبوة\" ٢/ ٣٩٠، من طريق أبي محمد بن أسد الحماني، ٢/ ٣٩٦ من طريق نوح بن قيس الحداني وهشيم، كلهم مطولًا. ورواه الأصبهاني في \"الترغيب والترهيب\" ٢/ ١٨٥ (١٤٠٠) من طريق مجاعة بن الزبير، كلهم عن أبي هارون العبدي به.\nوهذا إسناد ضعيف جدًّا إن لم يكن موضوعًا، فيه أبو هارون العبدي متروك، وقد كذبه بعضهم. وعزاه السيوطي في \"الدر المنثور\" ٥/ ١٩٥ إلى ابن أبي حاتم، وابن مردويه، وابن عساكر.\n(١) يعقوب بن سفيان، ثقة، حافظ.\n(٢) الحجاج بن المنهال الأنماطي، ثقة فاضل.\n(٣) حماد بن سلمة، ثقة. تغير حفظه بأخرة.\n(٤) علي بن زيد بن جدعان، ضعيف.\n(٥) أبو الصلت البصري.\nروى عنه علي بن زيد، ولم يذكر المزي والذهبي وابن حجر غيره. وقال الذهبي: لا يعرف. وقال ابن حجر: مجهول. وقد روى الطبراني في \"المعجم الأوسط\" حديثا من طريق القعنبي، عن خالد بن أبي الصلت، عن أبيه، عن أبي هريرة. قال الهيثمي: قال المزي: روى عنه علي بن زيد. ولم يذكر غيره. من الثالثة.\n\"المعجم الأوسط\" ٧/ ٤٣٥، \"تهذيب الكمال\" للمزي ٣٣/ ٤٢٨، \"ميزان الاعتدال\" للذهبي ٤/ ٥٤٠، \"مجمع الزوائد\" ١/ ٣٣١، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٤٠، \"تقريب التهذيب\" لابن حجر (٨١٧٨).\n(٦) كررت في (ش).","vol":"7","page":403},{"text":"هريرة (١) أن (رسول الله) (٢) -﷿- قال (٣): \"لما أسري بي إلى السماء رأيت (٤) رجالًا بطونهم كالبيوت فيها الحيات ترى خارج بطونهم (٥)، فقلت: من هؤلاء يا جبريل: قال: هؤلاء أكلة الربا\" (٦).\n_________\n(١) صحابي مشهور.\n(٢) في (ز): النبي.\n(٣) ساقطة من (ش)، (ح)، (أ).\n(٤) في (ش)، (ح): لما أسري به رأى في السماء. وفي (ز)، (أ): لما أسري به إلى السماء رأى في السماء.\n(٥) في (أ) زيادة: قال.\n(٦) [٦٤٨] الحكم على الإسناد:\nفي إسناده علي بن زيد بن جدعان ضعيف، وأبو الصلت مجهول الحال، ولم أجده إلا من هذا الطريق.\nرواه ابن ماجه في كتاب التجارات، باب التغليظ في الربا (٢٢٧٣)، والإمام أحمد في \"المسند\" ٢/ ٣٥٣ (٨٦٤٠) ومن طريقه المزي في \"تهذيب الكمال\" ٣٣/ ٤٢٨، وابن أبي شيبة في \"المصنف\" ١٣/ ٢١٩ (٣٧٥٧١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" كما نقله ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٤ - ٤٨٥، كلهم من طريق حسن بن موسى، ورواه الإمام أحمد ومن طريقه المزي من طريق عفان.\nورواه الإمام أحمد في \"المسند\" ٢/ ٣٦٣ (٨٧٥٧) من طريق عبد الصمد بن عبد الوارث. ورواه الأصبهاني في \"الترغيب والترهيب\" ٢/ ١٨٩ (١٤٠٤) من طريق يونس بن محمد المؤدب، كلهم عن حماد بن سلمة به.\nقال ابن كثير في \"تفسير القرآن العظيم\": وفي إسناده ضعف.\nوقال البوصيري: هذا إسناد ضعيف؛ لضعف علي بن زيد. \"مصباح الزجاجة\" ٢/ ٢٣ (٨٠٤).\nقلت: وأبو الصلت مجهول الحال.","vol":"7","page":404},{"text":"(قوله تعالى) (١): ﴿ذَلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا﴾ أي: ذلك الذي نزل بهم بقولهم هذا، واستحلالهم إياه، وذلك (٢) أن أهل (٣) الجاهلية كان أحدهم إذا حل ماله على غريمه وطالبه بذلك، فيقول الغريم لصاحب الحق: زدني في الأجل، وأمهلني حتى أزيدك في (٤) مالك، فيفعلان ذلك، ويقولان: سواء علينا الزيادة (٥) في أول البيع بالربح، أو عند محل المال؛ لأجل التأخير (٦)، فكذبهم الله تعالى فقال (٧): ﴿وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَنْ جَاءَهُ مَوْعِظَةٌ﴾ تذكير وتخويف ﴿مِنْ رَبِّهِ﴾ (٨). قال السدي: أما الموعظة فالقرآن (٩). وإنما\n_________\n(١) ساقطة من (ح)، (أ). وفي (ش): قوله عز من قائل.\n(٢) زيادة من (ش)، (ح).\n(٣) ساقطة من (ح).\n(٤) ساقطة من (ش).\n(٥) في (ح): زيادة الربا.\n(٦) انظر: \"تفسير مقاتل\" ١/ ١٤٥، \"جامع البيان\" للطبري ٣/ ١٠٣ - ١٠٤، وذكره ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٣٧، عن الثعلبي فقط.\nقلت: نقله الثعلبي عن أحد المصدرين السابقين. وقد روي نحوه عن سعيد بن جبير. رواه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٥ (٢٨٩١، ٢٨٩٢).\n(٧) ساقطة من (ش).\n(٨) زيادة من (أ).\n(٩) رواه الطبري في \"جامع البيان\" ٣/ ١٠٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٥ (٢٨٩٤).","vol":"7","page":405},{"text":"ذَكَّرَ الفعل، لأن الموعظة والوعظ واحد (١). وقرأ الحسن: (فمن جاءَتْه موعظة) (٢) كقوله: ﴿يَاأَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ﴾ (٣).\n﴿فَانْتَهَى﴾ (٤) عن أكل الربا ﴿فَلَهُ مَا سَلَفَ﴾ أي: مضى (٥) من ذنبه قبل النهي، فهو مغفور له ﴿وَأَمْرُهُ إِلَى اللَّهِ﴾ -﷿بعد النهي إن شاء عصمه حتى يثبت على الانتهاء، وإن شاء خذله حتى يعود (٦).\nوقيل: أمره إلى الله تعالى فيما يأمره وينهاه، ويحل له (٧) ويحرم عليه، وليس إليه من أمر نفسه شيء (٨). وفيه يقول محمود الوراق (٩):\nإلى الله كل الأمر في كل خلقهِ ... وليس إلى المخلوق شيء من الأمرِ\n_________\n(١) \"معاني القرآن\" للزجاج ١/ ٣٥٨، \"إعراب القرآن\" للنحاس ١/ ٣٤١، \"مشكل إعراب القرآن\" لمكي ١/ ١١٦.\n(٢) ساقطة من (ش).\nعزاها له النحاس في \"إعراب القرآن\" ١/ ٣٤١، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" (٤٥ ب)، والدمياطي في \"إتحاف فضلاء البشر\" ١/ ٤٥٨.\n(٣) يونس: ٥٧.\n(٤) في (ح): ﴿مِنْ رَبِّهِ فَانْتَهَى﴾. وفي (أ) زيادة: أي.\n(٥) قبلها في (أ): ما.\n(٦) انظر: \"جامع البيان\" للطبري ٣/ ١٠٤، \"معاني القرآن\" للنحاس ١/ ٣٠٧، وقال: هذا قول حسن بين.\n(٧) ساقطة من (أ).\n(٨) انظر: \"معالم التنزيل\" للبغوي ١/ ٣٤٣.\n(٩) محمود بن الحسن الوراق، شاعر، مجود، منظمه في المواعظ.","vol":"7","page":406},{"text":"﴿وَمَنْ عَادَ﴾ يعني (١): بعد التحريم والموعظة إلى أكل الربا مستحلًا له. ﴿فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾ يدل عليه ما) (٢).\n[٦٤٩] حدثنا (٣) أبو محمد المخلدي (٤) قال: أنا (٥) أبو حامد الشرقي (٦) قال: نا (٧) أحمد بن يوسف السُّلَمي (٨) قال: نا النضر بن محمد (٩) قال: نا عكرمة بن (١٠) عمار (١١) قال: نا يحيى وهو ابن\n_________\n(١) زيادة من (ح).\n(٢) زيادة من (أ).\n(٣) في (ح): أخبرنا.\n(٤) الحسن بن أحمد أبو محمد المخلدي، إمام صدوق مسند عدل.\n(٥) في (ح)، (أ): ثنا.\n(٦) في (ش): بن الشرقي.\nوهو أحمد بن محمد بن الحسن أبو حامد الشرقي، ثقة، مأمون.\n(٧) في (ح): أنا.\n(٨) في (أ): السليمي.\nأحمد بن يوسف السلمي، ثقة، حافظ.\n(٩) النضر بن محمد بن موسى الجُرشي مولى بني أمية أبو محمد اليمامي.\nثقة له أفراد. من التاسعة.\nانظرت \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٧٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٢٦، \"تقريب التهذيب\" لابن حجر (٧١٤٨).\n(١٠) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي الأصل، (ز): عن.\n(١١) عكرمة بن عمار العجلي أبو عمار اليمامي.\nقال الإمام أحمد، ويحيى بن معين، والعجلي، وأبو داود، وابن المديني: ثقة.\nوقال النسائي: ليس به بأس. وقال الساجي، وابن خراش، وأبو حاتم: صدوق. =","vol":"7","page":407},{"text":"أبي (١) كثير (٢) قال: حدثني (٣) أبو سلمة (٤)، عن أبي هريرة (٥) قال: قال رسول الله - ﷺ -: \"الربا سيعون يابًا، أهونها عند الله -﷿- كالذي ينكح أمه\" (٦).\n_________\n= وزاد: ربما وهم في حديثه، وربما دلس. وقال البخاري: مضطرب في حديث يحيى، ولم يكن عنده كتاب. ووصف روايته عن يحيى بالاضطراب: أحمد ويحيى وأبو داود، وغيرهم. ووصفه أحمد والدارقطني بالتدليس. وذكره في المدلسين العلائي، والمقدسي، وسبط ابن العجمي، وجعله ابن حجر في المرتبة الثالثة. وقال أيضًا: صدوق يغلط، وفي روايته عن يحيى بن أبي كثير اضطراب، ولم يكن له كتاب. توفي سنة (١٥٩ هـ).\n\"العلل ومعرفة الرجال\" للإمام أحمد ٢/ ٤٩٤، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٣٣٩)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٠، \"الضعفاء الكبير\" للعقيلي ٣/ ٣٧٨، \"الكامل\" لابن عدي ٥/ ٢٧٢، \"تاريخ بغداد\" للخطيب ١٢/ ٢٥٧، \"جامع التحصيل\" للعلائي (ص ١٠٨)، \"قصيدة في المدلسين\" للمقدسي (ص ٣٧)، \"التبيين لأسماء المدلسين\" لسبط ابن العجمي (ص ٤٣)، \"تهذيب التهذيب\" لابن حجر ٣/ ١٣٢، \"تعريف أهل التقديس\" لابن حجر (ص ١٤٤)، \"تقريب التهذيب\" لابن حجر (٤٦٧٢).\n(١) ساقطة من (ش)، (ز).\n(٢) يحيى بن أبي كثير، ثقة، ثبت، مدلس، من الثانية، وقد صرح بالسماع.\n(٣) في (أ): حدثنا.\n(٤) أبو سلمة بن عبد الرحمن، ثقة، مكثر.\n(٥) صحابي مشهور.\n(٦) [٦٤٩] الحكم على الإسناد:\nإسناده ضعيف؛ عكرمة بن عمار في روايته عن يحيى بن أبي كثير اضطراب، وقد أختلف عليه في هذا الحديث، وله طرق أخرى وشواهد يرى بعض المحققين أنها تقويه وأنه صحيح بمجموع طرقه، ويرى فريق آخر أن الحديث منكر وباطل. =","vol":"7","page":408},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nرواه ابن الجارود في \"المنتقى\" انظر \"غوث المكدود\" ٢/ ٢١٧ (٦٤٧)، عن أحمد بن يوسف السلمي به.\nورواه أيضًا عن سليمان بن محمد قال: حدثنا النضر بن محمد به. وليس عنده تصريح عكرمة بالسماع.\nورواه ابن عدي في \"الكامل\" ٥/ ٢٧٥، والبيهقي في \"شعب الإيمان\" ٤/ ٣٩٤ (٥٥٢٠)، وعلقه العقيلي في \"الضعفاء الكبير\" ٢/ ٢٥٨، كلهم من طريق عفيف ابن سالم.\nورواه البخاري في \"التاريخ الكبير\" ٥/ ٩٥، والعقيلي في \"الضعفاء الكبير\" ٢/ ٢٥٧، وابن عدي في \"الكامل\" ٤/ ٢٤٤، ولم يسق لفظه. والبيهقي في \"شعب الإيمان\" ٤/ ٣٩٤ (٥٥٢١)، وابن الجوزي في \"الموضوعات\" ٣/ ٢٠ - ٢١ (١٢٢٤ - ١٢٢٥)، كلهم من طريق عبد الله بن زياد كلاهما عن عكرمة به.\nقال البيهقي في \"شعب الإيمان\" ٤/ ٣٩٤ عن طريق عفيف: غريب بهذا الإسناد، وإنما يعرف بعبد الله بن زياد عن عكرمة، وعبد الله بن زياد هذا منكر الحديث.\nوقال المنذري في \"الترغيب والترهيب\" ٣/ ٦: رواه البيهقي بإسناد لا بأس به.\nوقال ابن الجوزي في \"الموضوعات\" ٣/ ٢٤: أما حديث أبي هريرة، ففي طريقه عبد الله بن زياد، وقد كذبوه.\nقلت: لم أجد من كذبه؛ لكن قال البخاري فيه: منكر الحديث.\nانظر \"التاريخ الكبير\" للبخاري ٥/ ٩٥، \"لسان الميزان\" لابن حجر ٣/ ٢٨٧.\nوقال الذهبي في \"ترتيب الموضوعات\" (ص ١٩٦): رواه عنه اثنان وهذا باطل. وخالفهما أحمد بن إسحاق الحضرمي، فقد رواه العقيلي في \"الضعفاء الكبير\" ٢/ ٢٥٨ من طريقه عن عكرمة بن عمار، عن يحيى بن أبي كثير، عن أبي سلمة، عن عبد الله بن سلام به من قوله.\nقال المنذري في \"الترغيب والترهيب\" ٣/ ٦: وهو الصحيح.\nورواه ابن ماجه في كتاب التجارات، باب التغليظ في الربا (٢٢٧٤)، والبيهقي =","vol":"7","page":409},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= في \"شعب الإيمان\" ٤/ ٣٩٥ (٥٥٢٢)، كلاهما من طريق أبي معشر، ورواه ابن أبي شيبة في \"المصنف\" ٧/ ٥١٨ (٢٢٣١٥). وابن أبي الدنيا في \"الصمت\" (ص ٣٠٧) (١٧٣)، وفي \"الغيبة والنميمة\" (ص ٥٠) (٣٤)، والأصبهاني في \"الترغيب والترهيب\" ١/ ٣٤٧ (٥٩٠)، ٢/ ١٩١ (١٤٠٩)، كلهم من طريق عبد الله بن سعيد بن أبي سعيد المقبري، كلاهما عن سعيد المقبري وعند ابن أبي شيبة والأصبهاني، عن جده، عن أبي هريرة به بنحوه.\nقال البوصيري في \"مصباح الزجاجة\" ٢/ ٢٣ (٨٠٥): هذا إسناد ضعيف، أبو معشر هو نجيح بن عبد الرحمن، متفق على تضعيفه.\nوعبد الله بن سعيد بن أبي سعيد المقبري. متروك.\nوقال ابن أبي حاتم في \"العلل\" ١/ ٣٧٩ (١١٣٢): سمعت أبي، وذكر حديثًا رواه فضيل بن عياض، عن ليث، عن المغيرة، عن أبي هريرة قال: الربا ... قال أبى: هذا خطأ، إنما هو ليث، عن أبي المغيرة واسمه زياد، عن أبي هريرة ..\nقلت: زياد لم يرو عنه إلا ليث بن أبي سليم، وذكره ابن حبان في \"الثقات\".\n\"التاريخ الكبير\" للبخاري ٣/ ٣٦٧، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٤٣، \"الثقات\" لابن حبان ٤/ ٢٥٩.\nوليث بن أبي سليم فيه ضعف؛ لسوء حفظه، والخبر موقوف.\nولحديث أبي هريرة شواهد منها:\nما رواه الحاكم في \"المستدرك\" ٢/ ٤٣، وعنه البيهقي في \"شعب الإيمان\" ٤/ ٣٩٤ (٥٥١٩) من طريق محمد بن غالب قال: حدثنا عمرو بن علي قال: حدثنا ابن أبي عدي قال: حدثنا شعبة عن زبيد، عن إبراهيم، عن مسروق، عن عبد الله بن مسعود به بنحوه مرفوعًا.\nقال الحاكم: صحيح على شرط الشيخين.\nوقال البيهقي في \"شعب الإيمان\" ٤/ ٣٩٤: هذا إسناد صحيح، والمتن منكر بهذا الإسناد، ولا أعلمه إلا وهمًا، وكأنه دخل لبعض رواة الإسناد في إسناده.\nوقد رواه ابن ماجه في كتاب التجارات، باب التغليظ في الربا (٢٢٧٥)، والبزار =","vol":"7","page":410},{"text":"[٦٥٠] وأخبرنا عبد الله بن حامد (١)، قال: أنا أبو الحسين أحمد ابن حمدان السجزي (٢)، قال: نا أحيد (٣) بن الحارث (٤)، قال: نا قتيبة ابن سعيد (٥)، قال: نا أبو عوانة (٦)، عن سماك (٧)، عن عبد الرحمن بن عبد الله بن مسعود (٨)، عن ابن مسعود (٩) قال: لعن رسول الله - ﷺ - آكل\n_________\n= في \"البحر الزخار\" ٥/ ٣١٨ (١٩٣٥)، وأبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٦١ من طريق عبد الله بن بندار بن إبراهيم، كلهم عن عمرو بن علي به بلفظ: \"الربا ثلاثة وسبعون بابًا\" وليس عندهم \"أيسرها مثل ... \" وعند البزار زيادة: \"والشرك مثل ذلك\".\nوالحديث صححه السيوطي.\nانظر \"فيض القدير\" للمناوي ٤/ ٦٦ (٤٥٠٧)\nوصححه الألباني، وذكر له شواهد كثيرة.\nانظر \"سلسلة الأحاديث الصحيحة\" ٤/ ٤٨٨ (١٨٧١).\nوقال: المعلمي اليماني: والذي يظهر في أن الخبر لا يصح عن النبي - ﷺ - البتة. انظر: \"الفوائد المجموعة\" (ص ١٥٠).\n(١) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٢) أحمد بن حمدان السجزي، لم أظفر له بترجمة.\n(٣) في (ش): أحمد.\n(٤) في (ش)، (ح) زيادة: البغلاني. وفي (ز) زيادة: الغلابي. وفي (أ) زيادة: البغداني.\nوهو أحيد بن الحارث البغلاني، لم أظفر له بترجمة.\n(٥) قتيبة بن سعيد، ثقة، ثبت.\n(٦) الوضاح بن عبد الله، ثقة، ثبت.\n(٧) سماك بن حرب، صدوق، وقد تغير بأخرة، فكان ربما تلقن.\n(٨) عبد الرحمن بن عبد الله بن مسعود، ثقة اختلف في سماعه من أبيه.\n(٩) صحابي مشهور.","vol":"7","page":411},{"text":"الربا، ومُوكلَه، وشاهدَه، وكاتبه (١).\n_________\n(١) [٦٥٠] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح ولا تعديل، وفيه من لم أجده، وفيه أيضًا سماك صدوق، وعبد الرحمن مختلف في سماعه من ابن مسعود، والحديث قد روي من طرق صحيحة عن ابن مسعود.\nالتخريج:\nرواه الترمذي في كتاب البيوع، باب ما جاء في آكل الربا (١٢٠٦)، وقال: حسن صحيح. عن قتيبة بن سعيد به.\nورواه الإمام أحمد في \"المسند ١/ ٤٥٣ (٤٣٢٧)، عن عفان. ورواه أبو يعلى في \"مسنده\" ٩/ ٢٣٥ (٥٣٤٤) من طريق هشام بن عبد الملك كلاهما عن أبي عوانة به.\nورواه أبو داود في كتاب البيوع، باب في آكل الربا وموكله (٣٣٣) من طريق زهير.\nورواه ابن ماجه في كتاب التجارات، باب التغليظ في الربا (٢٢٧٧). والإمام أحمد في \"المسند\" ١/ ٣٩٣ (٣٧٢٥)، والطيالسي في \"مسنده\" (ص ٤٥) (٣٤٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٣٩٩ (٥٠٢٥)، والشاشي في \"مسنده\" ١/ ٣٢٥ (٢٩٤، ٢٩٥)، والبيهقي في \"السنن الكبرى\" ٥/ ٢٧٥، كلهم من طريق شعبة.\nورواه الطيالسي والبيهقي في الموضعين السابقين من طريق حماد بن سلمة.\nورواه الإمام أحمد في \"المسند\" ١/ ٤٠٢ (٣٨٠٩)، وأبو يعلى في \"مسنده\" ٨/ ٣٩٦ (٤٩٨١)، كلاهما من طريق شريك.\nورواه الإمام أحمد في \"المسند\" ١/ ٣٩٤ (٣٧٣٧)، ١/ ٤٥٣ (٤٣٢٧)، والشاشي في \"مسنده\" ١/ ٣٢٤ (٢٩٢)، كلاهما من طريق إسرائيل.\nورواه الشاشي ١/ ٣٢٤ (٢٩٣) من طريق أسباط بن نصر. وأبو نعيم في \"حلية الأولياء\" ٩/ ٦١ من طريق يزيد بن عطاء، كلهم عن سماك بن حرب به بنحوه.\nوهذا إسناد ضعيف؛ من أجل رواية عبد الرحمن عن أبيه. =","vol":"7","page":412},{"text":"[٦٥١] وأخبرني ابن فنجويه (١)، قال: نا عمر بن أحمد بن القاسم (٢)، قال: نا محمد بن العباس بن بسام (٣)، قال: نا (٤) سهل (٥)\n_________\n= ورواه مسلم في كتاب المساقاة، باب لعن آكل الربا وموكله (١٥٩٧)، والبزار في \"البحر الزخار\" ٤/ ٢٩٢ (١٤٦٤)، ٥/ ٨ (١٥٦١)، وأبو يعلى في \"مسنده\" ٩/ ٧٩ (٥١٤٧)، كلهم من طريق علقمة.\nورواه النسائي في كتاب الطلاق، باب إحلال المطلقة ثلاثًا ٦/ ١٤٩، والإمام أحمد في \"المسند\" ١/ ٤٤٨ (٤٨٢٤)، ١/ ٤٦٢ (٤٤٠٣)، والدارمي في \"السنن\" (٢٥٧٧) من طريق الهزيل، كلاهما عن ابن مسعود به بنحوه. وفيه زيادة، وليس عندهم: \"وكاتبه وشاهديه\".\nولحديث ابن مسعود باللفظ الأول شاهد من حديث جابر.\nرواه مسلم في كتاب المساقاة، باب لعن آكل الربا وموكله (١٥٩٨)، والإمام أحمد في \"المسند\" ٣/ ٣٠٤ (١٤٢٦٢)، وابن الجارود في \"المنتقى\" كما في \"غوث المكدود\" (٦٤٦).\n(١) في (ح): وأخبرنا الحسين بن محمد بن الحسين.\nوهو أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٢) النهاوندي، فقيه، روى عن الثقات الموضوعات.\n(٣) محمد بن العباس بن بسام مولى بني هاشم المقرئ أبو عبد الرحمن الرازي.\nقال ابن أبي حاتم في \"الجرح والتعديل\" ٨/ ٤٨: كتبت عنه، وهو صدوق.\nوقال ابن الجزري \"غاية النهاية\" ٢/ ١٥٧: ثقة مشهور، متصدر أخذ القراءة عرضًا، وسماعًا عن أحمد بن يزيد الحلواني، وهو من كبار أصحابه، سمع سهل ابن عثمان العسكري.\nوذكره الذهبي في \"تاريخ الإسلام\" (٢١/ ٢٦٦) فيمن توفي في الفترة ما بين سنة (٢٨١ - ٢٩٠).\n(٤) في (أ): عن.\n(٥) كذا في (ش)، (ح)، (أ). وهو الصواب. وفي الأصل، (ز): سلمة.","vol":"7","page":413},{"text":"ابن عثمان (١) قال: نا حفص بن غِياث (٢)، عن داود (٣)، عن الحسن (٤)، عن أبي هريرة (٥) قال: قال رسول الله - ﷺ -: \"إذا أراد الله بقرية هلاكًا أظهر فيهم الربا\" (٦).\n_________\n(١) سهل بن عثمان بن فارس الكندي أبو مسعود العسكري.\nنزيل الري، أحد الحفاظ له غرائب.\nقال الذهبي في \"الكاشف\" (٢١٧٤): ثقة، صاحب غرائب توفي سنة (٢٣٥ هـ).\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٠٣، \"طبقات المحدثين بأصبهان\" لأبي الشيخ الأصبهاني ٢/ ١١٩ \"تهذيب التهذيب\" لابن حجر ٢/ ١٢٥، \"تقريب التهذيب\" لابن حجر (٢٦٦٤).\n(٢) حفص بن غياث، ثقة، تغير حفظه في الآخر.\n(٣) داود بن أبي هند، ثقة، متقن، ربما وهم.\n(٤) الحسن البصري، ثقة كان يرسل كثيرًا ويدلس، والجمهور على أنه لم يسمع من أبي هريرة.\n(٥) صحابي مشهور.\n(٦) [٦٥١] الحكم على الإسناد:\nفيه عمر بن أحمد بن القاسم يروي الموضوعات، والحسن لم يسمع من أبي هريرة.\nوعزاه المتقي الهندي في \"كنز العمال\" ٤/ ١٠٤ (٩٧٥١) من حديث أبي هريرة للديلمي في \"مسنده\".\nوقد روى الحاكم في \"المستدرك\" ٢/ ٤٣ وقال: صحيح الإسناد ولم يخرجاه، وعنه البيهقي في \"شعب الإيمان\" ٤/ ٣٩٧ (٥٥٣١) من طريق محمد بن سعيد بن سابق قال: حدثنا عمرو بن أبى قيس، عن سماك بن حرب، عن عكرمة، عن ابن عباس قال: قال رسول الله - ﷺ -: \"إذا ظهر الزنا والربا في قرية، فقد أحلوا بأنفسهم عذاب الله\".\nورواه الطبراني في \"المعجم الكبير\" ١/ ١٧٨ (٤٦٠) من طريق هاشم بن مرزوق =","vol":"7","page":414},{"text":"<span data-type=\"title\" id=toc-648>٢٧٦ </span>- (قوله -﷿-) (١): ﴿يَمْحَقُ اللَّهُ الرِّبَا﴾\nأي: ينقصه، ويهلكه، ويذهب بركته (٢)، وإن كان كثيرًا، كما يمحق القمر النقص (٣).\n[٦٥٢] أخبرنا ابن فنجويه (٤)، قال: نا (٥) أحمد بن محمد بن إسحاق (٦)،\n_________\n= قال: حدثنا عمرو بن أبي قيس عن سماك، عن سعيد بن جبير، عن ابن عباس به بمثله مرفوعًا.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ١١٨: فيه هاشم بن مرزوق لم أجد له ترجمة، وبقية رجاله ثقات.\nقلت: هاشم ذكره ابن أبي حاتم في \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٠٤، ونقل عن أبيه أنه قال فيه: ثقة.\nوله شاهد من حديث ابن مسعود.\nرواه الإمام أحمد في \"المسند\" ١/ ٤٠٢ (٣٨٠٩)، وأبو يعلى في \"مسنده\" ٨/ ٣٩٦ (٤٩٨١).\nقال المنذري في \"الترغيب والترهيب\" ٣/ ٨، والهيثمي في \"مجمع الزوائد\" ٤/ ١١٨: إسناده جيد.\n(١) ساقطة من (ح).\n(٢) في (ح): بتركته. وفي (ز) ببركته.\n(٣) زيادة من (أ).\n(٤) في (ح): الحسين بن محمد بن الحسين.\nوهو الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق كثير الرواية للمناكير.\n(٥) في (ش): أنا.\n(٦) ابن السني، حافظ ثقة.","vol":"7","page":415},{"text":"قال: أنا أبو يعلى الموصلي (١)، قال: نا بشر بن الوليد الكندي (٢).\n[*] وأخبرنا عبد الله بن حامد (بن محمد (٣» (٤) (قال: أنا محمد) (٥) (بن الحسين) (٦) بن الحسن (٧) قال: نا أبو زرعة الرازي (٨) قال: نا أبو نُعيم (٩) قال (١٠): نا شريك (١١) عن الرُّكين (١٢) بن\n_________\n(١) ثقة.\n(٢) بشر بن الوليد بن خالد أبو الوليد الكندي.\nقال الدارقطني، ومسلمة بن القاسم: ثقة، وقال صالح جزرة: صدوق؛ لكنه لا يعقل، كان قد خَرِف. وقال الآجري: سألت أبا داود فقلت له: بشر بن الوليد ثقة؟ قال: لا. وقال السليماني: منكر الحديث. توفي سنة (٢٣٨ هـ)، وقد بلغ سبعًا وتسعين سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٦٩، \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ٢٨٦، \"سؤلات السلمي للدارقطني\" (ص ١٤٤)، \"تاريخ بغداد\" للخطيب ٧/ ٨٠، \"الجواهر المضية\" لأبي الوفاء القرشي ١/ ٤٥٢، \"لسان الميزان\" لابن حجر ٢/ ٣٥.\n(٣) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٤) ساقطة من (ح).\n(٥) ساقطة من (ش).\n(٦) زيادة من (ش)، (ح).\n(٧) محمد بن الحسين بن الحسن القطان، قال عنه الحاكم: الشيخ الصالح.\n(٨) عبيد الله بن عبد الكريم إمام ثقة، حافظ.\n(٩) الفضل بن دكين، ثقة، ثبت.\n(١٠) كذا في (ش)، (ح)، (أ). وفي الأصل: قال.\n(١١) شريك بن عبد الله القاضي، صدوق في روايته قبل أن يلي قضاء الكوفة، ورواية أبي نعيم عنه قديمة.\n(١٢) في هامش الأصل، (ش)، (أ): الدكين.","vol":"7","page":416},{"text":"الربيع (١)، عن أبيه (٢)، عن عبد الله بن مسعود (٣)، رفعه إلى النبي - ﷺ - قال: \"إن الربا وإن كثُرَ؛ فإن عاقبته (٤) إلى قُلٍّ\" (٥).\n_________\n(١) في (ح): ربيع.\nوهو رُكين بن الربيع بن عُمْيَلة الفزاري أبو الربيع الكوفي.\nثقة. توفي سنة (١٣١ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥١٣، \"تهذيب الكمال\" للمزي ٩/ ٢٢٤، \"تهذيب التهذيب\" لابن حجر ١/ ٦١١، \"تقريب التهذيب\" لابن حجر (١٩٥٦).\n(٢) الربيع بن عُميلة الفزاري الكوفي.\nثقة. ذكره الذهبي في \"تاريخ الإسلام\" ٦/ ٣٥٧ فيمن توفي بين سنة (٩١ - ١٠٠ هـ).\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٦٧، \"تهذيب الكمال\" للمزي ٩/ ٩٦، \"تهذيب التهذيب\" لابن حجر ١/ ٥٩٥.\n(٣) صحابي مشهور.\n(٤) في (ز): فعاقبته.\n(٥) [٦٥٢] الحكم على الإسناد:\nفي الإسناد الأول بشر بن الوليد روايته عن شريك -فيما يظهر في -بعد تغير حفظه.\nوالإسناد الثاني فيه شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والحديث قد روي من طرق صحيحة عن شريك، وقد توبع.\nالتخريج:\nالحديث في \"مسند أبي يعلى\" ٨/ ٤٥٦ (٥٠٤٢).\nورواه ابن عدي في \"الكامل\" ٤/ ١٨، عن علي بن إسماعيل الشعيري قال: حدثنا بشر بن الوليد به.\nورواه الطبراني في \"المعجم الكبير\" ١٠/ ٢٢٣ (١٠٥٣٨)، والشاشي في \"مسنده\" ٢/ ٢٣٩ (٨٠٨) من طريق علي بن عبد العزيز.\nوالبيهقي في \"شعب الإيمان\" ٤/ ٣٩٢ (٥٥١١) من طريق أحمد بن حازم وتمتام، كلهم عن أبي نعيم به. =","vol":"7","page":417},{"text":"وروى جويبر (١)، عن الضحاك (٢)، عن ابن عباس (٣) ﴿يَمْحَقُ اللَّهُ الرِّبَا﴾ قال: يعني (٤) لا يقبل الله منه صدقةً، ولا جهادًا، ولا حجّا، ولا صِلةً (٥).\n_________\n= والإمام أحمد في \"المسند\" ١/ ٣٩٥ (٣٧٥٤) عن حجاج، ١/ ٤٢٤ (٤٠٢٦) عن أبي كامل. ومن طريق الإمام أحمد رواه الحاكم في \"المستدرك\" ٢/ ٤٣. ورواه البزار في \"البحر الزخار\" ٥/ ٤١١ (٢٠٤٢) عن أبي أحمد، كلهم عن شريك به. وهذا إسناد حسن؛ رواية أبي نعيم وحجاج بن محمد عن شريك قبل تغير حفظه. ورواه ابن ماجه في كتاب التجارات، باب التغليظ في الربا (٢٧٧٩)، والشاشي في \"مسنده\" ٢/ ٢٣٩ (٨٠٩)، والطبراني في \"المعجم الكبير\" ١٠/ ٢٢٣ (١٠٥٣٩)، والحاكم في \"المستدرك\" ٢/ ٤٣ وقال: صحيح الإسناد ولم يخرجاه. والبيهقي في \"شعب الإيمان\" ٤/ ٣٩٢ (٥٥١٢)، والأصبهاني في \"الترغيب والترهيب\" ٢/ ١٨٨ (١٤٠٣)، كلهم من طريق إسرائيل، عن الركين بن الربيع به بنحوه.\nقال البوصيري في \"مصباح الزجاجة\" ٢/ ٢٤ (٨٠٨): إسناده صحيح، ورجاله ثقات.\n(١) ضعيف جدًا.\n(٢) صدوق كثير الإرسال.\n(٣) صحابي مشهور.\n(٤) ساقطة من (أ).\n(٥) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nالتخريج:\nذكره الواحدي في \"البسيط\" ١/ ١٦٥ أ، والبغوي في \"معالم التنزيل\" ١/ ٣٤٤، وابن الجوزي في \"زاد المسير\" ١/ ٣٣١.","vol":"7","page":418},{"text":"﴿وَيُرْبِي الصَّدَقَاتِ﴾ (١) أي: يُثمِّرُها ويكثرها ويبارك فيها في الدنيا، ويضاعف الأجر والثواب في العقبى، وإن كانت قليلة، كما قال (الله تعالى) (٢): ﴿فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً﴾ (٣).\n[٦٥٣] أخبرنا (٤) عبد الله بن حامد (٥) قال: أنا أبو بكر محمد بن الحسين (٦) قال: نا سهل بن عمَّار (٧) قال: نا يزيد (٨) بن هارون (٩).\n[*] وأخبرنا ابن فنجويه (١٠) قال: نا عمر (بن الخطاب (١١) قال: نا عبد الله) (١٢) بن الفضل بن ذاخرة (١٣) قال: نا زهير بن حرب (١٤)\n_________\n(١) زيادة من (ح).\n(٢) في (ح): عز من قائل.\n(٣) البقرة: ٢٤٥.\n(٤) في (ح) زيادة: أبو محمد.\n(٥) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٦) أبو بكر القطان، قال عنه الحاكم: الشيخ الصالح.\n(٧) العتكي أبو يحيى النيسابوري. متهم كذبه الحاكم.\n(٨) في (ش): زيد. وفي (ز): زياد.\n(٩) يزيد بن هارون، ثقة، متقن عابد.\n(١٠) في (ح): وأنا الحسين بن محمد بن الحسين الدينوري.\nوهو أبو عبد الله الثقفي، ثقة. صدوق كثير الرواية للمناكير.\n(١١) في (أ) زيادة: قال نا عنبسة بن خالد ثنا أبو بكر.\nوعمر بن الخطاب، لم أظفر له بترجمة.\n(١٢) ما بين القوسين ساقط من (ش).\n(١٣) عبد الله بن الفضل بن ذاخرة. لم أظفر له بترجمة.\n(١٤) ثقة، ثبت.","vol":"7","page":419},{"text":"قال: نا وكيع (١) قال (٢): نا عباد بن منصور الناجي (٣) قال: سمعت القاسم بن محمد (٤) يقول: سمعت أبا هريرة يقول: قال رسول الله - ﷺ -: \"إن الله -﷿- يقبل الصدقات، ولا يقبل منها إلا الطيب، ويأخذها بيمينه، فيربيها كما يربي أحدكم (٥) مُهْرَه أو فَلُوَّه (٦) حتى إن اللقمة لتصير (٧) مثل أحد (٨)، وتصديق ذلك في كتاب الله -﷿-: ﴿أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ﴾ (٩) و(قوله تعالى) (١٠) ﴿يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ﴾ \" (١١).\n_________\n(١) إمام، ثقة، حافظ.\n(٢) في (ح): قال.\n(٣) صدوق، مدلس، وقد صرح هنا بالسماع.\n(٤) القاسم بن محمد بن أبي بكر الصديق، ثقة.\n(٥) ساقطة من (ش).\n(٦) الفلو: المهر. سمي بذلك؛ لأنه فلي عن أمه؛ أي: فصل وعزل. وفي الفلو لغتان فصيحتان، أفصحهما وأشهرهما: فتح الفاء وضم اللام وتشديد الواو، والثانية كسر الفاء وإسكان اللام وتخفيف الواو.\nانظر: \"شرح صحيح مسلم\" للنووي ٧/ ٩٩.\n(٧) في (ح): تفسير.\n(٨) قبلها في (ز): جبل.\n(٩) التوبة: ١٠٤.\n(١٠) من (أ).\n(١١) [٦٥٣] الحكم على الإسناد:\nالإسناد الأول فيه سهل بن عمار، متهم، وشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا؛ والإسناد الثاني فيه من لم أظفر له بترجمة، والحديث قد روي من طرق صحيحة عن وكيع، ومن طرق صحيحة عن أبي هريرة. =","vol":"7","page":420},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nرواه الترمذي في كتاب الزكاة، باب ما جاء في فضل الصدقة (٦٦٢)، وقال: حسن صحيح. والطبري في \"جامع البيان\" ٣/ ١٠٥، كلاهما عن أبي كريب. ورواه الإمام أحمد في \"المسند\" ٢/ ٤٧١ (١٠٠٨٨)، وابن أبي شيبة في \"المصنف\" ٤/ ١٧٩ (٩٩٠٢)، ورواه ابن خزيمة في \"صحيحه\" ٤/ ٩٣ (٢٤٢٧) عن جعفر بن محمد. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٧ (٢٩٠٨) عن عمرو بن عبد الله الأودي، كلهم عن وكيع به.\nورواه الإمام أحمد في \"المسند\" ٢/ ٤٧١ (١٠٠٨٨)، وأبو عبيد في \"الأموال\" (ص ٤٣٧)، كلاهما عن ابن علية. ورواه ابن خزيمة في الموضع السابق من طريق عبد العزيز بن عبد الصمد وشعبة، كلهم عن عباد بن منصور به. وليس عندهم: \"وتصديق ذلك ... \" ورواه حميد بن زنجويه في \"الأموال\" ٢/ ٧٥٩ (١٣٠٢) من طريق النضر بن شميل بن عباد بن منصور به بنحو رواية وكيع، وعنده: وتصديق ذلك ...\nورواه الإمام أحمد في \"المسند\" ٢/ ٢٦٨ (٧٦٣٤)، ٢/ ٤٠٤ (٩٢٤٥) من طريق أيوب، وعبد الواحد بن صبرة. ورواه ابن خزيمة من طريق هشام كلهم عن القاسم به بنحوه وليس عندهم: وتصديق ذلك ....\nورواه البخاري في كتاب الزكاة، باب الصدقة من كسب طيب (١٤١٠)، وفي كتاب التوحيد، باب قوله تعالى: ﴿تَعْرُجُ الْمَلَائِكَةُ﴾ (٧٤٣٠) معلقًا، بصيغة الجزم. ورواه مسلم في كتاب الزكاة، باب قبول الصدقة (١٠١٤/ ٦٤)، والإمام أحمد في \"المسند\" ٢/ ٣٨١ (٨٩٦١)، ٢/ ٤١٩ (٤٩٣٣)، كلهم من طريق أبي صالح. ورواه مسلم في الموضع السابق (١٠١٤/ ٦٣) والترمذي في الموضع السابق (٦٦١)، والنسائي في كتاب الزكاة، باب الصدقة من غلول ٥/ ٥٧، وابن ماجه في كتاب الزكاة، باب فضل الصدقة (١٨٤٢)، والإمام أحمد في \"المسند\" ٢/ ٤٣١ (٩٥٦٥)، ٢/ ٥٣٨ (١٠٩٤٥)، كلهم من طريق سعيد بن يسار أبي الحباب، كلاهما عن أبي هريرة به بنحوه مرفوعًا. وليس عندهم =","vol":"7","page":421},{"text":"وقال يحيى بن معاذ: ما أعرف (١) حبة تزن جبال (٢) الدنيا إلا الحبة من الصدقة (٣).\n﴿وَاللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ﴾ بتحريم الربا مستحل له ﴿أَثِيمٍ﴾ فاجر بأكله.\n\n<span data-type=\"title\" id=toc-649>٢٧٧ </span>- قوله (٤): ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾.\n_________\n= وتصديق ذلك ..\nقال الإمام أحمد في \"المسند\" ٢/ ٤٧١ (١٠٠٨٨): قال وكيع في حديثه: وتصديق ذلك ...\nوقال أبو عبيد في \"الأموال\" (ص ٤٣٧): وسمعت غير إسماعيل -يعني ابن علية- يزيد في هذا الحديث قال: ثم قرأ ...\nقلت: لم يتفرد وكيع بهذِه الزيادة، بل تابعه عليها النضر بن شميل كما تقدم، ولم أجدها إلا من طريق عباد.\n(١) في (أ): أعلم.\n(٢) في (ح): بجبال.\n(٣) في (ش): الصدقات.\n(٤) ساقطة من (ح)، (ز).","vol":"7","page":422},{"text":"<span data-type=\"title\" id=toc-650>٢٧٨ </span>- (قوله ﷿) (١): ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا﴾ (٢) الآية (٣)\nقال عطاء وعكرمة: نزلت هذِه الآية في العباس بن عبد المطلب (٤)، وعثمان بن عفان؛ وكانا قد أسلفا في التمر، فلما حضر الجِداد، قال لهما صاحب التمر (٥): لا يبقى لي (٦) ما يكفي عيالي إن (أنتما أخذتما) (٧) حقكما كله، فهل لكما أن تأخذا (٨) النصف، وتُؤَخِّرَا النصف، وأُضْعِف لكما؟ ففعلا، فلما حلَّ الأجل طلبا الزيادة. فبلغ ذلك (رسول الله) (٩) - ﷺ -، فنهاهما (عن ذلك) (١٠)،\n_________\n(١) ما بين القوسين ساقط من جميع النسخ.\n(٢) في (ش) زيادة: إن كنتم مؤمنين.\n(٣) ساقطة في (أ).\n(٤) العباس بن عبد المطلب بن هاشم بن عبد مناف الهاشمي القرشي أبو الفضل. عم رسول الله - ﷺ -، وكان إليه في الجاهلية السقاية والعمارة، هاجر قبل الفتح، وشهده، وثبت يوم حنين. وقال النبي - ﷺ -: \"من آذى العباس فقد آذاني، فإنما عم الرجل صنو أبيه\" ولد قبل النبي - ﷺ - بسنتين، وتوفي بالمدينة سنة (٣٢ هـ).\nانظر: \"فضائل الصحابة\" للإمام أحمد ٢/ ٩١٥، \"الاستيعاب\" لابن عبد البر ٢/ ٢٨١٠، \"أسد الغابة\" لابن الأثير ٣/ ١٥٩، \"الإصابة\" لابن حجر ٤/ ٣٠.\n(٥) كذا في (ش)، (ح)، (أ) وانظر مصادر التخريج. وفي الأصل (ز) في الموضعين: الثمرة.\n(٦) ساقطة من (أ).\n(٧) في (ح): أنتم أخذتم.\n(٨) في (ش): تأخذ.\n(٩) في (ح): النبي.\n(١٠) ساقطة من (ش)، (ح).","vol":"7","page":423},{"text":"وأنزل الله تعالى هذِه الآية. فسمعا وأطاعا وأخذا رؤوس أموالهما (١).\nوقال السدي: نزلت في العباس بن عبد المطلب، وخالد بن الوليد (٢)، وكانا شريكين في الجاهلية يُسْلِفان في الربا إلى بني (عمرو بن) (٣) عمير ناس من ثقيف، فجاء الإِسلام، ولهما أموال عظيمة (٤) في الربا فأنزل الله -﷿- هذِه الآية (٥). فقال النبي - ﷺ -: \"ألا إنَّ كل رِبا من ربًا الجاهلية موضوع، وأول رِبًا أضعه ربا العباس بن عبد المطلب، وكل دَمٍ من دم (٦)، الجاهلية موضوع،\n_________\n(١) ذكره عنهما الواحدي في \"أسباب النزول\" (ص ٩٣)، وابن الجوزي في \"زاد المسير\" ١/ ٣٣٢، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٤١.\nوقد روى الطبري في \"جامع البيان\" ٣/ ١٠٧ من طريق ابن جريج عن عكرمة أنَّه قال: كانوا يأخذون الربا علي بني المغيرة يزعمون أنهم مسعود وعبد ياليل وحبيب وربيعة.\n(٢) خالد بن الوليد بن المغيرة بن عبد الله بن عمر المخزومي القرشي أبو سليمان.\nسيف الله، أسلم سنة سبع، وشهد مع رسول الله - ﷺ - فتح مكة وحنينًا، وبعثه - ﷺ - إلى العزى فهدمها، وإلى أكيدر دومة فأسره. استخلفه أبو بكر على الشام. توفي بحمص، وقيل بالمدينة سنة (٢١ هـ).\nانظر: \"فضائل الصحابة\" للإمام أحمد ٢/ ١٠٢٤، \"الاستيعاب\" لابن عبد البر ٢/ ٤٢٧، \"أسد الغابة\" لابن الأثير ٢/ ٩٣، \"الإصابة\" لابن حجر ٢/ ٩٨.\n(٣) زيادة من (ش)، (ح)، وهي في مصادر التخريج.\n(٤) في (أ) زيادة: جمة.\n(٥) رواه الطبري في \"جامع البيان\" ٣/ ١٠٦ - ١٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٨ (٢٩١٣)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٤٦ لابن المنذر، وليس عندهم ذكر خالد بن الوليد، وقالوا: رجل من بني المغيرة.\n(٦) في (أ): دماء.","vol":"7","page":424},{"text":"وأول لم أضعه دم ربيعة بن الحارث بن عبد المطلب (١)، كان مُرْضَعًا (٢) في بني ليث (٣) فقتلته هذيل\" (٤).\nوقال المقاتلان (٥): نزلت في أربعة إخوةٍ من ثقيف: مسعود (٦)\n_________\n(١) ربيعة بن الحارث بن عبد المطلب بن هاشم الهاشمي القرشي أبو أروى.\nابن عم رسول الله - ﷺ -، وكان شريكًا لعثمان في الجاهلية في التجارة، أطعمه رسول الله - ﷺ - من خيبر مئة وسق كل عام، وكان أسن من عمه العباس. توفي سنة (٢٣ هـ).\nانظر: \"الاستيعاب\" لابن عبد البر ٢/ ٤٩٠، \"ذخائر العقبى في مناقب ذوي القربى\" للمحب الطبري (ص ٤٠٧)، \"أسد الغابة\" لابن الأثير ٢/ ١٦٦، \"الإصابة\" لابن حجر ٢/ ١٩٧.\nقال النووي في \"شرح صحيح مسلم\" ٢/ ١٨٢ - ١٨٣: قال القاضي عياض: ورواه بعض رواة مسلم دم ربيعة بن الحارث، قال: وكذا رواه أبو داود، قيل: هو وهم، والصواب: ابن ربيعة. لأنَّ ربيعة عاش بعد النبي - ﷺ - إلى زمن عمر بن الخطاب. وتأوله أبو عبيد، فقال: دم ربيعة؛ لأنه ولي الدم، فنسبه إليه.\n(٢) في هامش (ز): مسترضعًا.\n(٣) ليث بن بكر بطن من كنانة بن خزيمة من العدنانية.\n\"معجم قبائل العرب\" لعمر كحالة ٣/ ١٠١٩.\n(٤) رواه مسلم في كتاب الحج، باب حجة النبي - ﷺ - (١٢١٨)، وأبو داود في كتاب المناسك، باب صفة حجة النبي - ﷺ - (١٩٠٥)، وابن ماجه في كتاب المناسك، باب حجة رسول الله - ﷺ - (٣٠٧٤) من حديث جابر الطويل في حجة الوداع، وليس فيه أن سبب وروده ما حصل من العباس وخالد.\nوانظر \"العجاب في بيان الأسباب\" لابن حجر ١/ ٦٣٨.\n(٥) في جميع النسخ: مقاتلان.\n(٦) مسعود بن عمرو بن عمير بن عوف بن عقدة بن غيرة الثقفي. =","vol":"7","page":425},{"text":"وعبد ياليل (١) وحبيب وربيعة (٢)، وهم بنو عمرو (٣) بن عمير بن عوف الثقفي، وكانوا يداينون بني المغيرة بن عبد الله بن عُمر (٤) بن مخزوم، وكانوا يربون، فلما ظهر النبي - ﷺ - على الطائف وصالح ثقيفًا، فأسلم (٥) هؤلاء (٦) الإخوة وطلبوا رباهم من بني المغيرة، فقالت (٧) بنو المغيرة: والله ما نُعْطي الربا في الإِسلام وقد وضعه الله -﷿-\n_________\n= أخرج ابن أبي حاتم، وابن مردويه عن ابن عباس في قوله: ﴿وَقَالُوا لَوْلَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ﴾ قال: نزلت في رجل من ثقيف، ورجل من قريش، والذي من ثقيف هو مسعود بن عمرو. وفرق ابن حجر بينه وبين مسعود ابن عمرو الثقفي الذي روى عن النبي - ﷺ - كراهة السؤال والنهي عن قتل الجنان. انظر: \"الإصابة\" لابن حجر ٦/ ٩٢.\n(١) عبد ياليل بن عمرو بن عمير الثقفي.\nكان وجهًا من وجوه ثقيف، وذكر ابن إسحاق، وابن حبَّان أنَّه كان ممن وقد على رسول الله - ﷺ - في وفد ثقيف. وقال غيرهما: إن الوافد مسعود بن عبد ياليل.\nانظر: \"الاستيعاب\" لابن عبد البر ٣/ ١٠٠٧، \"أسد الغابة\" لابن الأثير ٣/ ٣٣٣، \"الإصابة\" لابن حجر ٤/ ١٩٢، ٥/ ١٦٠.\n(٢) حبيب وربيعة ابنا عمرو بن عمير الثقفي.\nمن أهل الطائف، أسلما، ويروى أنَّه نزل فيهما مع أخويهما: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا﴾.\nانظر: \"معرفة الصحابة\" لأبي نعيم ٢/ ٨٣١، ٢/ ١٠٩٤، \"أسد الغابة\" لابن الأثير ١/ ٣٧٢، ٢/ ١٧٠، \"الإصابة\" لابن حجر ١/ ٣٢١، ٢/ ٢٠١.\n(٣) في (ش): عمر.\n(٤) في (أ): عمرو.\n(٥) في جميع النسخ: أسلم. والمثبت من الأصل.\n(٦) في (ش)، (ح) زيادة: الأربعة.\n(٧) في (أ): فقال.","vol":"7","page":426},{"text":"ورسوله - ﷺ - عن (١) المؤمنين، فما يجعلنا أشقى الناس بهذا. فاختصموا إلى عَتَّاب بن أَسِيد (٢) - (وكان عامل رسول الله - ﷺ - على مكة، وقال له (٣): \"أبعثك إلى أهل الله\" فكتب عتاب) (٤) (بن أسيد) (٥) إلى النبي (٦) - ﷺ - بقصة الفريقين، وكان ذلك مالًا عظيمًا، (فأنزل الله تعالى) (٧): ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا﴾ (٨) اتركوا ﴿مَا بَقِيَ مِنَ\n_________\n(١) في (ش): من.\n(٢) في (ش)، (ز) زيادة: ابن أبي العيص بن أمية. وفي (ح) زيادة: بن العيص بن أمية. عتاب بن أسيد بن أبي العيص بن أمية بن عبد شمس الأموي القرشي أبو عبد الرحمن ويقال أبو محمَّد المكي.\nأسلم يوم الفتح، واستعمله النبي - ﷺ - على مكة لما سار إلى حنين، وكان عمره حين استعمله نيفًا وعشرين سنة. وأقره أبو بكر على مكة إلى أن مات يوم مات أبو بكر الصديق. قال محمَّد بن سلام الجمحي وغيره: جاء نعي أبي بكر إلى مكة يوم دفن عتاب. وساق ابن حجر أدلة على أن وفاته تأخرت إلى أواخر سنة (٢٢ هـ). انظر: \"الطبقات الكبرى\" لابن سعد ٥/ ٤٤٦، \"الاستيعاب\" لابن عبد البر ٣/ ١٠٢٣، \"أسد الغابة\" لابن الأثير ٣/ ٣٥٨، \"الإصابة\" لابن حجر ٤/ ٢١١، \"تهذيب التهذيب\" لابن حجر ٣/ ٤٧.\n(٣) ساقطة من (ش).\n(٤) ما بين القوسين ساقط من (أ).\n(٥) زيادة من (ز).\n(٦) في (أ): رسول الله.\n(٧) ساقطة من (ح). وفي (ش) زيادة: قوله -﷿-.\n(٨) قول مقاتل بن سليمان في \"تفسيره\" ١/ ١٤١.\nوقول مقاتل بن حيان رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٨ (٢٩١٣). =","vol":"7","page":427},{"text":"الرِّبَا﴾ (١) وذر (٢): لفظ (٣) تهديد.\nوقرأ الحسن: (ما بَقَى) بالألف (٤)، وهي لغة طيِّئ (٥)، ويقولون\n_________\n= وقد رواه أبو يعلى الموصلي في \"مسنده\" ٥/ ٧٤ (٢٦٦٨)، ومن طريقه الواحدي في \"أسباب النزول\" (ص ٩٣) من طريق محمَّد بن نفيل. ورواه أبو نعيم في \"معرفة الصحابة\" ٢/ ٨٣١ (٢١٨٠)، ٢/ ١٠٩٤ (٢٧٦٢) من طريق محمَّد بن مروان السدي، كلاهما عن الكلبي، عن أبي صالح، عن ابن عباس به بنحوه.\nوعزاه ابن حجر في \"الإصابة\" ١/ ٣٢١، والسيوطي في \"لباب النقول في أسباب النزول\" (ص ٥٦) من طريق الكلبي به، لابن منده.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ١١٩ - ١٢٠: رواه أبو يعلى وفيه محمَّد بن السائب الكلبي وهو كذاب.\nوروى الواحدي في \"الوسيط\" ١/ ٣٩٧ عن مجاهد. والطبري في \"جامع البيان\" ٣/ ١٠٧ عن ابن جريج نحوه.\nوقد ذكر هذا السبب الفراء في \"معاني القرآن\" ١/ ١٨٢، والزجاج في \"معاني القرآن\" ١/ ٣٥٩.\n(١) ساقطة من (ح).\n(٢) في (أ): وذروا.\n(٣) في (ز): لفظة.\n(٤) عزاها له القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٧٠، وأبو حيان في \"البحر المحيط\" ٢/ ٣٥١، والكرماني في \"شواذ القراءة\" (٤٥ ب)، والسمين الحلبي في \"الدر المصون\" ٢/ ٦٣٧.\nوذكر ابن جني في \"المحتسب\" ١/ ١٤١ أن الحسن قرأها: (بَقِي)، بكسر القاف، وسكون الياء ..\n(٥) طيِّئ: إحدى جماجم العرب، كانت من أقوى القبائل العربية، وقد نسب إليها جماعة كثيرة من الأجواد والشعراء.\nانظر: \"جمهرة أنساب العرب\" لابن حزم (٤٨٦)، \"معجم قبائل العرب\" لعمر كحالة ٢/ ٦٨٩.","vol":"7","page":428},{"text":"للجارية: جاراة (١)، وللناصية: ناصاة، قال شاعرهم (٢):\nلَعَمْرُكَ ما أخشى التَّصَعْلكَ ما بَقَى ... على الأرض قَيْسِيٌّ يَسُوقُ الأبَاعِرَا (٣)\n﴿إِنْ كُنْتُمْ﴾ (إذ كنتم ﴿مُؤْمِنِينَ﴾) (٤)، كقوله: ﴿وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ (٥) (٦).\n_________\n(١) في (أ): يا جاراه.\n(٢) لم أهتد لقائله، وهو في \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٣٧٠، \"البحر المحيط\" لأبي حيان ٢/ ٣٥١، \"الدر المصون\" للسمين الحلبي ٢/ ٦٣٨.\n(٣) كذا في جميع النسخ. وفي الأصل: الأباعِرَ.\n(٤) ما بين القوسين ساقط من (ح).\n(٥) آل عمران: ١٣٩.\n(٦) في هامش (ز): أي إذ كنتم مؤمنين.","vol":"7","page":429},{"text":"<span data-type=\"title\" id=toc-651>٢٧٩ </span>- (قوله ﷿) (١): ﴿فَإِنْ لَمْ تَفْعَلُوا﴾\nفإن لم تذروا (٢) ما بقي من الربا ﴿فَأْذَنُواْ﴾ قرأ الأعمش، وحمزة، وعاصم (في رواية) (٣) أبي بكر: (فآذِنوا) ممدودًا على وزن آمِنوا. وقرأ الباقون: ﴿فَأْذَنُواْ﴾ مقصورًا مفتوح الذال (٤)، وهي قراءة أمير المؤمنين علي (بن أبي طالب) (٥) - ﵁ - (٦)، واختيار أبي عبيد (٧) وأبي حاتم (٨).\nفمن قَصَرَ، فمعناه: فاعْلَمُوا أنتم واسمعوا، يقال: أَذِنَ للشيء (٩) يأذَنُ إذْنًا وأَذَنًا (١٠)، وأذَانَةً؛ إذا سمعه وعلِمه (١١). قال الله -﷿-: ﴿وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ﴾ (١٢). ومن مَدَّ، فمعناه: فأعْلِمُوا غيركم، قال الله\n_________\n(١) ما بين القوسين ساقط من (ح)، (أ).\n(٢) في (أ): تتركوا.\n(٣) في جميع النسخ: برواية.\n(٤) انظر: \"السبعة\" لابن مجاهد \"الغاية في القراءات العشر\" لابن مهران الأصبهاني (ص ١٢١)، \"إعراب القرآن\" للنحاس ١/ ٣٤١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٦.\n(٥) زيادة من (ح).\n(٦) عزاها له مكي في \"الكشف عن وجوه القراءات\" ١/ ٣١٨.\n(٧) انظر: \"الحجة\" لابن زنجلة (ص ١٤٨).\n(٨) انظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣١٨.\n(٩) في (ح): الشيء.\n(١٠) في (ح): وأذانًا. وفي (ز): أُذُنًا.\n(١١) في (ز)، (أ): وعلم.\n(١٢) الانشقاق: ٢.","vol":"7","page":430},{"text":"تعالى: ﴿قَالُوا آذَنَّاكَ مَا مِنَّا مِنْ شَهِيدٍ﴾ (١) (٢). وأصل الكلمة من الأُذُن، أي: أوقعوا (٣) في الآذان.\n﴿بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ﴾ قال سعيد بن جبير عن ابن عباس: يقال يوم القيامة لآكل الربا: خذ سلاحك للحرب (٤). وروى الوالبي عنه قال: من كان مقيمًا على الربا لا يَنْزِعُ عنه، فحقٌّ على إمام المسلمين أن يستتيبه، فإن نَزَعَ وإلا ضَرَبَ عنقه (٥).\nوقال أهل المعاني: حرب الله النار، وحرب رسوله السيف (٦).\n﴿وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ﴾ بطلب الزيادة ﴿وَلَا تُظْلَمُونَ﴾ بالنقصان عن رأس المال. وروى أبان والمفضل (عن\n_________\n(١) فصلت: ٤٧.\n(٢) انظر \"تفسير غريب القرآن\" لابن قتيبة (ص ٩٨)، \"جامع البيان\" للطبري ٣/ ١٠٨، \"علل القراءات\" للأزهري ١/ ٩٨، \"بحر العلوم\" للسمرقندي ١/ ٢٣٦.\n(٣) في (ح)، (ز): \"أوقعوه.\n(٤) رواه الطبري في \"جامع البيان\" ٣/ ١٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٥٠ (٢٩٢٠)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٤٧ لعبد بن حميد، وابن المنذر.\n(٥) رواه الطبري في \"جامع البيان\" ٣/ ١٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٥٠ (٢٩١٩)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٤٧ لابن المنذر.\n(٦) \"الكفاية في التفسير\" للحيري ١/ ٢٢٦، \"معالم التنزيل\" ١/ ٣٤٤، \"البسيط\" للواحدي ١/ ١٦٥ أ.","vol":"7","page":431},{"text":"عاصم) (١) بضم التاء الأولى وفتح الثانية (٢).\nوقال أهل المعاني: إنما شَرَطَ (٣) التوبة؛ لأنهم إن (٤) لم يتوبوا كفروا برد حكم الله واستحلال ما حَرَّم الله، فيصير مالهم فيئًا للمسلمين (٥).\nفلما نزلت هذِه الآية (٦) قالت (٧) بنو عمرو المُرْبُون: بل نتوب إلى الله، فإنَّه لا يَدَان لنا بحرب الله ورسوله (٨). ورضوا برأس المال (٩)، وسلموا لأَمْرِ الله -﷿- (١٠)، فشكى بنو المغيرة العسرة، وقالوا: أَخِّرُونا إلى أن تُدْرك الغلَّات. فأبوا أن يُؤَخِّرُوا، فأنزل الله -﷿- قوله (١١):\n_________\n(١) ساقط من (أ).\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ١٩٢)، \"الحجة\" لأبي على الفارسي ٢/ ٤١٣، \"علل القراءات\" للأزهري ١/ ٩٨، \"الكامل في القراءات الخمسين\" للهذلي (١٧٣ ب).\n(٣) في (أ): شرطوا.\n(٤) ساقطة من (ح).\n(٥) انظر: \"الوسيط\" للواحدي ١/ ٣٩٨، \"تفسير القرآن\" للسمعاني ٣/ ٤٥٧، \"الكشاف\" للزمخشري ١/ ٣٢٢.\n(٦) في (ش)، (ح): الآيات.\n(٧) في (أ): قال.\n(٨) في (ز): وحرب رسوله.\n(٩) في (ح): برؤوس الأموال.\n(١٠) في (ش): وسلموا الأمر إلى الله تعالى. وفي (أ): وسلموا الأمر لله تعالى.\n(١١) ساقطة من (ح)، (أ).","vol":"7","page":432},{"text":"<span data-type=\"title\" id=toc-652>٢٨٠ </span>- ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ﴾ (١).\nرُفِع الكلام باسم كان، ولم يأت لها بخبر، وذلك جائز في النَّكِرة، تقول: إن كان رجلٌ صالحٌ فأكرمه. وقيل: (كان) بمعنى: وَقَعَ وحَدَثَ. وحينئذ لا يحتاج إلى الخبر (٢).\nوقرأ أبي، وابن مسعود، وابن عباس: (وإن كان ذا عسرة) (٣) على إضمار الاسم، المعنى: وإن كان الغريم أو (٤) المطلوب ذا عسرة. وقرأ أبان بن عثمان: (ومن كان ذا عسرة) (٥) لهذِه العلة. وقرأ الأعمش:\n_________\n(١) في (ح) زيادة: ﴿فَنَظِرَةٌ﴾.\nانظر: \"تفسير مقاتل\" ١/ ١٤٧، \"معاني القرآن\" للفراء ١/ ١٨٢، \"الكفاية في التفسير\" للحيري ١/ ٢٣٦، وذكره الواحدي في \"أسباب النزول\" (ص ٩٤)، وابن الجوزي في \"زاد المسير\" ١/ ٣٣٤، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٤١ عن الكلبي.\n(٢) انظر: \"معاني القرآن\" للأخفش ١/ ٣٨٩، \"جامع البيان\" للطبري ٣/ ١١٠، \"إعراب القرآن\" للنحاس ١/ ٣٤٢، \"إملاء ما من به الرحمن\" للعكبري ١/ ١١٧.\n(٣) عزاه لأُبي الفراءُ في \"معاني القرآن\" ١/ ١٨٦، والطبري في \"جامع البيان\" ٣/ ١١٠، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤).\nوعزاها لابن مسعود الفراءُ في \"معاني القرآن\" ١/ ١٨٦، والنحاس في \"إعراب القرآن\" ١/ ٣٤٢.\nوعزاها لابن عباس: أبو حيان في \"البحر المحيط\" ٢/ ٣٥٤.\n(٤) ساقطة من (ش).\n(٥) عزاها له الكرماني في \"شواذ القراءة\" ٤٥ ب، وأبو حيان في \"البحر المحيط\" ٢/ ٣٥٤.","vol":"7","page":433},{"text":"(وإن كان مُعْسِرًا) (١) وهو دليل قراءة العامة. والعسرة: الضيق والفقر والشدة. وقرأ أبو جعفر: (عُسُرَة) بضم السين (٢)، وهما لغتان.\nقوله (٣) ﴿فَنَظِرَةٌ﴾ أمر في صيغة الخبر، والفاء فيه لجواب الشرط، تقديره: فعليه نظرةٌ، أو فالواجب نظرةٌ (٤). ولو قرئ: (فنظِرةً) بالنصب على معنى: فليُنظَرْ (٥) نَظِرةً؛ لكان (٦) صوابًا (٧)، كقوله تعالى: ﴿فَضَرْبَ الرِّقَابِ﴾ (٨).\nوالنَّظِرَةُ: الإنظار (٩) والإمهال (١٠). وقرأ أبو رجاء، والحسن،\n_________\n(١) عزاها له الكرماني في \"شواذ القراءة\" ٤٥ ب، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٧٣، وأبو حيان في \"البحر المحيط\" ٢/ ٣٥٤، والسمين الحلبي في \"الدر المصون\" ٢/ ٦٤٥.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٦، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٥٨.\n(٣) ساقطة من (ش)، (ح).\n(٤) انظر: \"مشكل إعراب القرآن\" لمكي ١/ ١١٧، \"البسيط\" للواحدي ١/ ١٦٦ أ، \"إملاء ما من به الرحمن\" للعكبري ١/ ١١٨.\n(٥) في (ش): فليَنظِرْ.\n(٦) في (ش): لجاز ولكان.\n(٧) انظر: \"معاني القرآن\" للزجاج ١/ ٣٥٩.\n(٨) محمَّد: ٤.\n(٩) كذا في هامش الأصل، وجميع النسخ. وفي الأصل: الانتظار.\n(١٠) في (ش) زيادة: بمعنى واحد.","vol":"7","page":434},{"text":"وقتادة: (فَنَاظِرُهُ) بكسر الظاء ورفع الراء والهاء (١)، أي: منتَظِرُهُ. وقرأ عطاء بن أبي رباح: (فَنَظْرة) ساكنة الظاء (٢)، وهي مصدر يجوز أن يكون من النظر والانتظار جميعًا.\n﴿إِلَى مَيْسَرَةٍ﴾ قرأ ابن عباس، وعطاء، وشيبة، ونافع، وحميد، وابن محيصن: (ميْسُرةٍ) بضم السين والتنوين. وقرأ عمر، وعلي، وأبو رجاء والحسن، وقتادة، وعبد الله بن مسلم (٣)، وأبو\n_________\n(١) عزاها للحسن الهذلي في \"الكامل في القراءات الخمسين\" ١٧٣ ب، وقال: بالألف. ولم تضبط الكلمة. وعزا هذِه القراءة ابن جني في \"المحتسب\" ١/ ١٤٣، والزمخشري في \"الكشاف\" ١/ ٣٢٣، وأبو حيان في \"البحر المحيط\" ٢/ ٣٥٤ لعطاء. وقد ذكر ابن جني في \"المحتسب\" ١/ ١٤٣، والنحاس في \"إعراب القرآن\" ١/ ٣٤٢، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" ٤٥ ب، عن الحسن. وذكر ابن جني، والنحاس، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٧٣، عن أبي رجاء. وذكر أبو حيان في \"البحر المحيط\" ٢/ ٣٥٤، عن قتادة أنهم قرؤوا: (فنظْرَة).\n(٢) ذكر القراءة دون عزو: الأخفش في \"معاني القرآن\" ١/ ٣٨٩، والزمخشري في \"الكشاف\" ١/ ٣٢٣، والعكبري في \"إملاء ما من به الرحمن\" ١/ ١١٧.\nوقد ذكر ابن جني في \"المحتسب\" ١/ ١٤٣، والنحاس في \"إعراب القرآن\" ١/ ٣٤٢، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" ٤٥ ب، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٧٣ أن عطاء ابن أبي رباح كان يقرأ: (فناظِرْه). على الأمر.\n(٣) عبد الله بن مسلم بن جندب الهذلي المقرئ المدني.\nقال العجلي: مدني، ثقة. وذكره ابن حبَّان في \"الثقات\". وقال أبو زرعة: لا بأس به. وقال ابن حجر: لا بأس به.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٦٥، \"الثقات\" لابن حبَّان ٧/ ٥١، =","vol":"7","page":435},{"text":"جعفر، وابن كثير، وعاصم (وابن عامر) (١)، والأعمش، وحمزة، والكسائي، وخلف، وأبو عمرو، ويعقوب، وأيوب: ﴿مَيْسَرَةٍ﴾ بالتنوين وفتح السين (٢)، وهي اختيار أبي عبيد، وأبي حاتم؛ لأنها (٣) اللغة السائرة. وقرأ مجاهد، وأبو (٤) سراج الهُذَلي (٥): (ميسُرِهِ) بضم السين مضافًا (٦)، ومثله روى زيد (٧) عن يعقوب (٨).\n_________\n= \"تهذيب الكمال\" للمزي ١٦/ ١٢٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٣٢، \"تقريب التهذيب\" لابن حجر (٣٦١٤).\n(١) زيادة من (ش) وجاءت في (أ) بعد: يعقوب.\n(٢) في (ح)، (أ): بفتح السين والتنوين.\nانظر: \"السبعة\" لابن مجاهد (ص ١٩٢)، \"الحجة\" لابن زنجلة (ص ١٤٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٧)، \"الكامل في القراءات الخمسين\" للهذلي (١٧٣ ب)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٦، وعزاها لعلي: مكي في \"الكشف عن وجوه القراءات\" ١/ ٣١٩.\n(٣) في (ح): أنها.\n(٤) كذا في جميع النسخ. وفي الأصل: ابن.\n(٥) لم أظفر له بترجمة.\n(٦) عزاها لمجاهد: النحاسُ في \"إعراب القرآن\" ١/ ٣٤٢، والكرماني في \"شواذ القراءة\" ٤٥ ب، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٧٤.\nوعزاها لأبي سراج: ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤).\n(٧) زيد بن أحمد بن إسحاق بن زيد الحضرمي أبو علي.\nروى القراءة عرضًا عن عمه يعقوب بن إسحاق الحضرمي، وروى القراءة عنه عرضًا علي بن أحمد الجلاب، وأحمد بن العلاء البزار وغيرهما.\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٢٩٦.\n(٨) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٧)، =","vol":"7","page":436},{"text":"[٦٥٤] وأخبرني ابن فنجويه (١)، قال: نا أحمد بن جعفر بن سلم (٢)، قال: نا دُبَيس (٣)، قال: نا أحمد بن الخليل (٤)، قال:\n_________\n= \"الكامل في القراءات الخمسين\" للهذلي ١٧٣ ب، \"شواذ القراءة\" للكرماني ٤٥ ب.\nقال الزجاج في \"معاني القرآن\" ١/ ٣٦٠: فأما من قرأ: (إلى ميسره) على جهة الإضافة إلى الهاء، فمخطئ؛ لأنَّ ميسُر مفعل، وليس في الكلام مفعل.\nوانظر: \"مشكل إعراب القرآن\" لمكي ١/ ١١٧.\n(١) في (ح): أخبرنا الحسين بن محمَّد بن الحسين.\nوهو أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٢) كذا في (ش)، (ح)، (أ): وفي الأصل، (ز): مسلم.\nوهو: أحمد بن جعفر بن محمَّد بن سلم بن راشد أبو بكر الختلي.\nقال ابن أبي الفوارس: وكان ثقة، كتب من القراءات أمرًا عظيمًا، والتفاسير، وغير ذلك. وقال الخطيب: وكان صالحًا، دينًا، مكثرًا، ثقة، ثبتًا، كتب عنه الدارقطني. ولد سنة (٢٧٨ هـ). وتوفي في ربيع الأول سنة (٣٦٥ هـ).\n\"تاريخ بغداد\" للخطيب ٤/ ٧١، \"سير أعلام النبلاء\" للذهبي ١٦/ ٨٢، \"غاية النهاية\" لابن الجزري ١/ ٤٤.\n(٣) أحمد بن الحسن بن علي بن الحسين المقرئ أبو علي.\nيعرف بدبيس الخياط. قال الدارقطني: ليس بثقة. وقال الخطيب: منكر الحديث.\n\"تاريخ بغداد\" للخطيب ٤/ ٨٨، \"ميزان الاعتدال\" للذهبي ١/ ٩١، \"لسان الميزان\" لابن حجر ١/ ١٥٣.\n(٤) أحمد بن الخليل بن مالك بن ميمون العباسي، مولاهم، أبو العباس اليماني البغدادي.\nيعرف بحور. قال عباس الدوري: اكتبوا عنه. وقال الدارقطني: ضعيف، لا يحتج به.\nقال الذهبي: بقي إلى بعد الستين ومئتين. =","vol":"7","page":437},{"text":"سمعت أبا بكر بن عياش (١) يقول: حدثنا الأعمش (٢)، عن عاصم (٣)، عن زر (٤)، عن عبد الله (٥) أنَّه كان يقرأ (٦): (فناظِرُوُه إلى ميْسُورِه) (٧). وكلها لغاتٌ معناها: اليسار، والغنى، والسعة.\n﴿وَأَنْ تَصَدَّقُوا﴾ برؤوس أموالكم على المعسر ولا تطالبوه (٨) بها. ﴿خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ﴾.\nوقرأ عاصم: ﴿تَصَدَّقُوا﴾ خفيف (٩) الصاد.\nوالباقون بالتشديد (١٠).\n_________\n= \"الضعفاء والمتروكين\" للدارقطني (ص ١٢٩)، \"تاريخ بغداد\" للخطيب ٤/ ١٣١، \"الإكمال\" لابن ماكولا ٢/ ١٦٧، \"ميزان الاعتدال\" للذهبي ١/ ٩٦، \"لسان الميزان\" لابن حجر ١/ ١٦٧.\n(١) أبو بكر بن عياش، ثقة ساء حفظه بأخرة، وكتابه صحيح.\n(٢) سليمان بن مهران الأعمش، ثقة، حافظ، لكنه مدلس.\n(٣) عاصم بن أبي النجود، صدوق، له أوهام حجة في القراءة.\n(٤) زر بن حبيش، ثقة، جليل.\n(٥) ابن مسعود صحابي مشهور.\n(٦) في (أ): يقرؤها.\n(٧) في (ش): ميسره.\n[٦٥٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه دبيس ليس بثقة، وأحمد بن الخليل ضعيف.\nوالقراءة عزاها لابن مسعود: الكرماني في \"شواذ القراءة\" (٤٥ ب)، وأبو حيان في \"البحر المحيط\" ٢/ ٣٥٤، والسمين الحلبي في \"الدر المصون\" ٢/ ٦٤٦.\n(٨) في (ش)، (ح): تطالبونه.\n(٩) في (ش)، (ح)، (أ): بتخفيف.\n(١٠) في (ش): بتشديد. وفي (ح): بتشديده. =","vol":"7","page":438},{"text":"ذكر حكم الآية: أمر الله تعالى بإنظار المعسر، فمتى ما أعسر الرجل وتبين إعساره، فلا سبيل لرب المال إلى مطالبته بماله إلى أن يظهر يَسَارُهُ؛ فإذا ظهر يساره كان عليه توفير الحق على رب المال.\nواعلم أن الحقوق تختلف؛ كل حق لزم الإنسان عِوضًا عن مال حصل في يده مثل قرض، أو ابتياع سلعة، فإذا ادعى الإعسار لزمته إقامة البينة على الإعسار (١)، لأنَّ الأصل فيه استغناؤه بحصول ما صار في يده، وكل حق لزمه من غير حصول (٢) مال في يده كالمهر والضمان، فإذا (٣) ادعى الإعسار لزم رب المال إقامة البينة على كونه موسرًا؛ لأنَّ الأصل في الناس الفقر، (فإذا لم يُعْلَم حالُهُ استغناء) (٤) كان الحكم فيه البقاء على أصل ما كان عليه إلى أن يُتَيَقن يساره (٥).\nوقال الحسن: إذا قال أنا معدم، فالقول قوله مع يمينه، وعلى\n_________\n= انظر: \"السبعة\" لابن مجاهد (ص ١٩٢)، \"الحجة\" لابن زنجلة (ص ١٤٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٦.\n(١) في (أ): كونه معسرًا.\n(٢) كذا في جميع النسخ. وفي الأصل: حضور.\n(٣) في (ز): فإن. وساقطة من (أ).\n(٤) في (ش): وإذا لم يعلم له حالة الاستغناء. وفي (ح): وإذا لم يعلم له حالة استغناء.\n(٥) انظر: \"معالم السنن\" للخطابي ٤/ ١٧٩، \"المغني\" لابن قدامة ٦/ ٥٨٥ - ٥٨٦، تكملة \"المجموع\" للنووي ١٢/ ٤٠٥ - ٤٠٧.","vol":"7","page":439},{"text":"غريمه (١) إظهار ماله ببينة أو عيان (٢).\nوكان أبو حنيفة يرى أن يُحبس شهرين أو ثلاثة، ثمَّ يُسأل عنه (في السر) (٣)، فإن ثبت أنَّه معسرٌ خُلي عنه (٤).\nودليل من قال إنه (٥) لا يحبس حديث أبي سعيد الخدري (٦) قال: أصيب رجل في ثمار، فأكثر دينه، فقال رسول الله - ﷺ -: \"خذوا ما وجدتم وليس لكم إلا ذلك\" (٧).\nوكان أبو هريرة على قضاء المدينة، فأتاه رجل بغريم له (٨)، فقال: أريد أن تحبسه. قال: هل تعلم له عين مال تأخذه منه فيعطيك؟ قال:\n_________\n(١) في (ش): غرمائه. وفي (ح): غرّامه.\n(٢) لم أجده.\n(٣) ساقطة من (ح).\n(٤) انظر: \"مختصر الطحاوي\" (ص ٩٦)، \"أحكام القرآن\" للجصاص ١/ ٤٧٤ - ٤٧٥، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ٢٠/ ٨٨، \"مجموع الفتاوى\" لابن تيمية ٣٥/ ٣٩٧، \"نيل الأوطار\" للشوكاني ٧/ ١٥١.\n(٥) زيادة من (ح).\n(٦) زيادة من (ش)، (ح)، (أ).\n(٧) رواه مسلم كتاب المساقاة، باب استحباب الوضع من الدين (١٥٥٦)، وأبو داود\nكتاب البيوع، باب في وضع الجائحة (٣٤٦٩)، والنسائيُّ كتاب البيوع، باب وضع الجوائح ٧/ ٢٦٥، والترمذي كتاب الزكاة، باب ما جاء من تحل له الصدقة من الغارمين وغيرهم (٦٥٥). وابن ماجه كتاب الأحكام، باب تفليس المعدم والبيع عليه لغرمائه (٢٣٥٦)، والإمام أحمد في \"المسند\" ٣/ ٣٦ (١١٣١٧)، ٣/ ٥٨ (١١٥٥١).\n(٨) ساقطة من (ش)، (ح).","vol":"7","page":440},{"text":"لا. قال: فما تريد؟ قال: أريد أن تحبسه. قال: لا (١) (لكني أدعه) (٢) يطلب لك، ولنفسه، ولعياله (٣).\nفإذا أيسر لزمه قضاء الدين.\n[٦٥٥] أخبرني ابن فنجويه (٤)، قال: نا محمَّد بن علي الفأفاء القاضي (٥) (قال: نا أبو الحسين (٦) بن معاوية (٧)، قال: نا أبو\n_________\n(١) زيادة من (أ).\n(٢) في (ش)، (ز): لكن دعه. وفي (ح): لكن أدعه.\n(٣) في (ش)، (ح): وعياله.\nرواه ابن أبي شيبة في \"المصنف\" ٧/ ٣١٢ (٢١٢٠١)، ووكيع في \"أخبار القضاة\" ١/ ١١٢، وابن حزم في \"المحلى\" ٨/ ١٧١.\n(٤) الحسين بن محمَّد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٥) في (ح): أخبرنا الحسين بن محمَّد بن الحسين ثنا محمَّد بن علي بن الحسين.\nوهو محمَّد بن علي بن الحسين بن الفأفاء أبو بكر الرازي.\nقاضي الدينور، حدث بهمذان سنة (٣٦٣ هـ) بكتاب \"الجرح والتعديل\" لابن أبي حاتم عن ابن أبي حاتم، ويروي عن جماعة، روى عنه الكتاب أبو طاهر بن سلمة وابن فنجويه وغيرهما.\nوذكره الذهبي في \"تاريخ الإِسلام\" ٢٦/ ٣١٣ فيمن توفي في سنة (٣٦٣ هـ) ..\n(٦) في (ح): حسين.\n(٧) أحمد بن محمَّد بن الحسين بن معاوية الكندي أبو الحسين الرازي.\nقال الخليلي في \"الإرشاد\" ٢/ ٦٨٩: سمع سليمان بن داود القزاز، وأبا زرعة، وأبا حاتم، وأقرانهم، سمع منه شيوخ الري، ومات سنة ثمان وعشرين وثلاث مئة. وذكره المزي في \"تهذيب الكمال\" ١٩/ ٩١ في تلاميذ أبي زرعة. وذكره الذهبي في \"تاريخ الإِسلام\" ٢٤/ ٢٢٤ باسم أحمد بن معاوية. فنسبه إلى جده.","vol":"7","page":441},{"text":"زرعة (١) قال: نا أبو القاسم عبد الله بن عبد (٢) الجبار (٣» (٤) قال: نا إسماعيل بن عياش (٥)، عن (٦) عبد الرحمن بن سليمان (٧)، عن أبي\n_________\n(١) عبيد الله بن عبد الكريم أبو زرعة الرازي، إمام ثقة، حافظ.\n(٢) ساقطة من (ش).\n(٣) عبد الله بن عبد الجبار الخبائري أبو القاسم الحمصي.\nلقبه زبرق. قال ابن وضاح: لقيته بحمص وهو ثقة مأمون. وذكره ابن حبَّان في \"الثقات\"، وقال: يغرب. وقال أبو حاتم -وقد سمع منه-: ليس به بأس، صدوق. قال ابن حجر: صدوق. توفي سنة (٢٣٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٠٦، \"الثقات\" لابن حبَّان ٨/ ٣٤٨، \"تاريخ الإِسلام\" للذهبي ١٧/ ٢١٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٧٠، \"تقريب التهذيب\" لابن حجر (٣٤٢١).\n(٤) ما بين القوسين زيادة من (ش)، (ح)، (أ).\n(٥) إسماعيل بن عياش، صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٦) في (ز): قال نا.\n(٧) في (ش)، (ح): سليم.\nوهو عبد الرحمن بن سليمان بن أبي الجون العنسي أبو سليمان الداراني الدمشقي.\nقال دحيم: لا أعلمه إلا ثقة. وذكره ابن حبَّان في \"الثقات\". وقال ابن عدي: عامة أحاديثه مستقيمة، وفي بعضها بعض الإنكار. . . وأرجو أنَّه لا بأس به. وقال أبو حاتم: يكتب حديثه ولا يحتج به. وقال أبو داود: ضعيف. وقال الذهبي: صويلح. وقال ابن حجر: صدوق يخطئ. توفي سنة نيف وتسعين ومئة.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٤٠، \"الثقات\" لابن حبَّان ٨/ ٣٧١، \"الكامل\" لابن عدي ٤/ ٢٨٦، \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ٢١٦، \"سير أعلام النبلاء\" للذهبي ١٠/ ٢٨٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٥١٣، \"تقريب التهذيب\" لابن حجر (٣٨٨٥).","vol":"7","page":442},{"text":"سعد القاص (١)، عن معاوية بن إسحاق (٢)، عن سعيد بن جبير (٣) قال:\n_________\n(١) في (أ): القاضي. وفي (ز): عن سعيد القاضي. والصواب: أبي سعد القاص كما في مصادر تخريج الحديث، ومصادر ترجمته.\nوهو سعيد بن المرزبان العبسي الأعور البقال أبو سعد الكوفي.\nضعيف، مدلس. وصفه بذلك أحمد، وأبو حاتم، والدارقطني، وغيرهم. وذكره في المدلسين العلائي، والمقدسي، وسبط ابن العجمي، وابن حجر، وجعله في المرتبة الخامسة، توفي سنة (١٤٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٦٢، \"الكامل\" لابن عدي ٣/ ٣٨٣، \"جامع التحصيل\" للعلائي (ص ١١٢)، \"قصيدة المقدسي\" (ص ٣٨)، \"التبيين\" (ص ٦٤)، \"تهذيب التهذيب\" لابن حجر ٢/ ٤١، \"تعريف أهل التقديس\" لابن حجر (ص ١٧٥)، \"تقريب التهذيب\" لابن حجر (٢٣٨٩).\n(٢) معاوية بن إسحاق بن طلحة بن عبيد الله التيمي القرشي أبو الأزهر.\nقال الإمام أحمد، ويحيى بن معين، والنسائيُّ، وابن سعد، والعجلي: ثقة.\nوذكره ابن حبَّان في \"الثقات\". وقال أبو حاتم، ويعقوب بن سفيان: لا بأس به.\nوقال أبو زرعة: شيخ واه.\nوجعل الذهبي عبارة (صح) أمام اسمه في \"الميزان\" وتعني توثيقه، وتصحيح حديثه. وقال ابن حجر: صدوق ربما وهم. وذكره الذهبي فيمن توفي بين سنة (١٢١ - ١٣٠ هـ).\n\"تاريخ يحيى بن معين\" رواية الدرامي (ص ١٧١)، \"المعرفة والتاريخ\" للفسوي ٣/ ٩٥، \"الطبقات الكبرى\" لابن سعد ٦/ ٣٣٩، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٤٣٢)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٨١، \"الثقات\" لابن حبَّان ٧/ ٤٦٧، \"ميزان الاعتدال\" للذهبي ٤/ ١٣٤، \"تاريخ الإِسلام\" للذهبي ٨/ ٢٦٩، \"تهذيب التهذيب\" لابن حجر ٤/ ١٠٤، \"تقريب التهذيب\" لابن حجر (٦٧٤٨)، \"هدي الساري\" لابن حجر (ص ٤٤٤).\nقلت: هو ثقة كما وثقه الأكثر، وقد أخرج له البخاري في \"صحيحه\".\n(٣) سعيد بن جبير، ثقة، ثبت.","vol":"7","page":443},{"text":"سمعت ابن عباس (١) يقول: (سمعت رسول الله - ﷺ - يقول) (٢): \"من مَشَى إلى غريمه بحقه صلت عليه دواب الأرض ونون الماء، (٣) وكتب الله -﷿- له (٤) بكل خطوة شجرة تغرس له (٥) في الجنة، وذنبًا يغفر له\" (٦).\n_________\n(١) صحابي جليل.\n(٢) في (ش)، (ح): قال رسول الله - ﷺ -.\n(٣) من هنا يبدأ سقط من نسخة (ز) سنشير إلى نهايته.\n(٤) ساقطة من (ح).\n(٥) زيادة من (أ).\n(٦) ساقطة من (ش)، (ح)، (أ). وفي (ح): يغفره.\n[٦٥٥] الحكم على الإسناد:\nفيه من لم أجد فيه جرحًا ولا تعديلًا، وأبو سعد البقال ضعيف، ولم أجده مرفوعًا إلا من طريقه.\nالتخريج:\nرواه الديلمي في \"مسند الفردوس\" ٣/ ٥٤٧ (٥٧٠٦) من طريق عبدوس قال: أخبرنا ابن فنجويه به.\nورواه البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ١١٩ (١٣٤٢)، والخطيب في \"تاريخ بغداد\" ٧/ ٤٠٢ كلاهما من طريق يحيى بن عثمان الحربي قال: حدثنا إسماعيل بن عياش به بنحوه. ووقع عندهما سعيد بن المسيب بدل سعيد بن جبير.\nورواه البيهقي في \"شعب الإيمان\" ٨/ ٥٣٠ - ٥٣١ (١١٢٣٣، ١١٢٣٤)، من طريق أبي توبة وبقية، كلاهما عن عبد الرحمن بن سليمان به بنحوه.\nوعزاه المتقي الهندي في \"كنز العمال\" ٦/ ٢٢٧ (١٥٤٦١) إلى الخطيب، والديلمي، وانظر \"مسند الفردوس\" للديلمي ٣/ ٥٤٧ (٥٧٠٧).\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ١٣٩: رواه البزار، وفيه جماعة لم أجد من ترجمهم.\nوقال ابن حجر في \"مختصر زوائد البزار\" ١/ ٥٢٨ (٩٢١): إسناده ضعيف. =","vol":"7","page":444},{"text":"فإن لم يفعل ومطل فهو معتد.\n[٦٥٦] أخبرنا عبد الله بن حامد (١)، قال: أنا (٢) حامد (٣) بن محمَّد (٤)، قال: نا بشر بن موسى (٥)، قال: نا الحميدي (٦)، قال: نا سفيان (٧)، قال: نا أبو الزناد (٨)، عن الأعرج (٩)، عن أبي هريرة (١٠) قال: قال رسول الله - ﷺ -: \"الظلم مَطْلُ الغني (١١)، وإذا أُتْبع (١٢) أحدكم على مليء فَلْيَتْبَعْ\" (١٣).\n_________\n= وقال البيهقي في \"السنن الكبرى\" ٨/ ٥٣١ (١١٢٣٥، ١١٢٣٦): والمحفوظ عن سعيد، عن ابن عباس موقوفًا. ثمَّ رواه من طريقين عن سعيد بن جبير، عن ابن عباس موقوفًا.\n(١) في (ح) زيادة: الأصبهاني.\nوهو عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٢) في (ش)، (أ): نا.\n(٣) كذا في (ش)، (ح). وفي الأصل، (أ): أحمد.\n(٤) حامد بن محمَّد الرفاء أبو علي الهروي، ثقة صدوق.\n(٥) بشر بن موسى، ثقة.\n(٦) عبد الله بن الزبير الحميدي، ثقة، حافظ.\n(٧) سفيان بن عيينة، ثقة، حافظ إمام.\n(٨) عبد الله بن ذكوان أبو الزناد، ثقة.\n(٩) عبد الرحمن بن هرمز الأعرج، ثقة، ثبت.\n(١٠) صحابي مشهور.\n(١١) في (ح): مطل الغني ظلم.\n(١٢) في (ش): بيع.\n(١٣) في (ش): فليبع.","vol":"7","page":445},{"text":"فصل (١) في فضل إنظار المعسر:\n[٦٥٧] أخبرنا عبد الله بن حامد الأصبهاني (٢)، قال: أنا (٣)\n_________\n= [٦٥٦] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والحديث قد روي من طرق صحيحة عن سفيان بن عيينة به.\nالتخريج:\nهو في \"مسند الحميدي\" ٢/ ٤٤٧ (١٠٣٢).\nورواه البخاري في كتاب الحوالة، باب إذا أحال على مليء فليس له رد (٢٢٨٨)، عن محمَّد بن يوسف، ورواه ابن ماجه في كتاب الصدقات، باب الحوالة (٢٤٠٣) عن هشام بن عمار، كلاهما عن سفيان بن عيينة به.\nورواه مالك في \"الموطأ\" في كتاب البيوع، باب جامع الدين والحول ٢/ ٦٧٤، ومن طريقه رواه البخاري (٢٢٨٧)، ومسلم في كتاب المساقاة، باب تحريم مطل الغني (٢٤٠٣)، وأبو داود في كتاب البيوع، باب في المطل (٣٣٤٥)، والنسائيُّ في كتاب البيوع، باب الحوالة ٧/ ٣١٧، ورواه الترمذي في كتاب البيوع، باب ما جاء في مطل الغني أنَّه ظلم (١٣٠٨)، وقال: حسن صحيح. والإمام أحمد في \"المسند\" ٢/ ٤٦٥ (١٠٠٠٢) كلاهما من طريق سفيان الثوري، كلاهما عن أبي الزناد به بنحوه.\nورواه البخاري في كتاب الاستقراض، باب مطل الغني ظلم (٢٤٠٠) مختصرًا.\nومسلم في الموضع السابق والإمام أحمد في \"المسند\" ٢/ ٢٦٠ (٧٥٤١)، كلهم من طريق همام بن منبه، عن أبي هريرة به بنحوه مرفوعًا.\n(١) ساقطة من (ش)، (ح).\n(٢) ساقطة من (ح). وفي (ش)، (أ): الأصفهاني.\nوهو عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٣) في (ش)، (أ): نا.","vol":"7","page":446},{"text":"عبد الرحمن (بن محمَّد) (١) الزهري (٢)، قال: نا ابن الجنيد (٣)، قال: حدثني (٤) أبو المنذر إسماعيل بن عمر (٥)، قال: نا داود بن قيس (٦)، عن زيد بن أسلم (٧)، عن أبي صالح (٨)، عن أبي هريرة (٩) أن رسول الله\n_________\n(١) ساقطة من (ش).\n(٢) ثقة.\n(٣) محمَّد بن أحمد بن الجنيد الدقاق أبو جعفر البغدادي.\nقال أحمد بن إسحاق بن بهلول القاضي: ثقة. وقال ابن أبي حاتم: كتبت عنه مع أبي، وهو صدوق. توفي سنة (٢٦٦ هـ)، أو (٢٦٧ هـ)، وقد قارب التسعين.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٨٣، \"معجم الشيوخ\" لابن الأعرابي ١/ ١٧٦، \"تاريخ بغداد\" للخطيب ١/ ٢٨٥.\n(٤) في (ش)، (ح)، (أ): نا.\n(٥) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي الأصل: عمرو.\nوهو إسماعيل بن عمر أبو المنذر الواسطي.\nنزيل بغداد. ثقة. توفي بعد (٢٠٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٨٩، \"تاريخ بغداد\" للخطيب ٦/ ٢٤٢، \"تهذيب الكمال\" للمزي ٣/ ١٥٤، \"تهذيب التهذيب\" لابن حجر ١/ ١٦١، \"تقريب التهذيب\" لابن حجر (٤٦٩).\n(٦) داود بن قيس الفراء الدباغ القرشي مولاهم أبو سليمان المدني.\nثقة، فاضل. توفي في خلافة أبي جعفر.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٢٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٦٩، \"تقريب التهذيب\" لابن حجر (١٨٠٨).\n(٧) زيد بن أسلم، ثقة عالم، وكان يرسل.\n(٨) ذكوان أبو صالح السمان، ثقة، ثبت.\n(٩) صحابي مشهور.","vol":"7","page":447},{"text":"- ﷺ - قال: \"من أَنْظَر مُعْسِرًا أو وَضَعَ له، أظله الله في ظل عرشه يوم لا ظل إلا ظله\" (١).\n[٦٥٨] وأخبرنا (٢) عبد الله بن حامد (٣)، قال: أخبرنا محمَّد بن\n_________\n(١) [٦٥٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والحديث قد روي من طريق صحيحة عن داود بن قيس.\nالتخريج:\nرواه ابن الأعرابي في \"معجم شيوخه\" ١/ ١٨٦ (٩٦)، ومن طريقه القضاعي في \"مسند الشهاب\" ١/ ٢٨١ (٤٥٩)، عن محمَّد بن أحمد بن الجنيد به.\nورواه الترمذي في كتاب البيوع، باب ما جاء في إنظار المعسر والرفق به (١٣٠٦) وقال: حديث حسن صحيح غريب من هذا الوجه. والإمام أحمد في \"المسند\" ٢/ ٣٥٩ (٨٧١١)، والطبراني في \"المعجم الأوسط\" ١/ ٢٧٠ (٨٧٩)، كلهم من طريق إسحاق بن سليمان الرازي قال: نا داود بن قيس به.\nقال الطبراني في \"المعجم الأوسط\" ١/ ٢٧٠: لم يرو هذا الحديث إلا داود، تفرد به إسحاق بن سليمان.\nقلت: لم يتفرد به إسحاق، فقد تابعه إسماعيل بن المنذر كما تقدم. وهذا إسناد صحيح، إسحاق بن سليمان ثقة، فاضل.\nانظر: \"تقريب التهذيب\" لابن حجر (٣٥٧).\nورواه البيهقي في \"شعب الإيمان\" ٧/ ٥٣٥ (١١٢٤٩) من طريق الأعمش عن أبي صالح به بنحوه.\nورواه البغوي في \"شرح السنة\" ٨/ ١٩٨ (٢١٤١) من طريق يحيى بن عبد الله بن موهب، عن أبيه، عن أبي هريرة به بنحوه مرفوعًا.\n(٢) في (أ): وحدثنا.\n(٣) فقيه، لم يذكر بجرح ولا تعديل.","vol":"7","page":448},{"text":"يعقوب (١)، قال: نا الربيع بن سليمان (٢)، قال: نا أسد (٣) قال: نا يحيى بن عيسى (٤)، عن يوسف (٥) بن صهيب (٦)، عن زيد العَمِّي (٧)،\n_________\n(١) أبو العباس الأصم، ثقة.\n(٢) ثقة.\n(٣) أسد بن موسى، صدوق يغرب وفيه نصب.\n(٤) يحيى بن عيسى بن عبد الرحمن التميمي الفاخوري أبو زكريا الكوفي الرملي. سكن الرملة، فنسب إليها، قال العجلي: ثقة، وكان فيه تشيع. وقال الإمام أحمد: ما أقرب حديثه. وقال أبو داود: بلغني عن أحمد بن حنبل أنَّه أحسن الثناء عليه. وقال ابن معين: ليس بشيء. وقال النسائي: ليس بالقوي. وقال ابن عدي: وعامة رواياته مما لا يتابع عليه. وقال الذهبي: صويلح. خرج له مسلم في الشواهد لا في الأصول. وقال ابن حجر: صدوق يخطئ. توفي سنة (٢٠١ هـ). \"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٦٥١، \"العلل ومعرفة الرجال\" للإمام أحمد ٣/ ٤٩، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٤٧٥)، \"الضعفاء والمتروكين\" للنسائي (ص ٢٤٩)، \"الكامل\" لابن عدي ٧/ ٢١٨، \"ذكر أسماء من تكلم فيه وهو موثق\" للذهبي (ص ١٩٨)، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٨٠، \"تقريب التهذيب\" لابن حجر (٧٦١٩).\n(٥) في (ش): يونس.\n(٦) يوسف بن صهيب الكندي الكوفي.\nثقة. ذكره الذهبي في \"تاريخ الإِسلام\" ٩/ ٦٧٠ فيمن توفي بين سنة (١٥١ - ١٦٠ هـ).\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٢٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٥٦، \"تقريب التهذيب\" لابن حجر (٧٨٦٨).\n(٧) زيد بن الحواري العَمِّي أبو الحواري البصري. ضعيف. ولم يذكر المزي في شيوخه ابن عمر - ﵁ -، وهو يروي عمن أخذ عنه.","vol":"7","page":449},{"text":"عن ابن عمر قال: قال رسول الله -ﷺ-: \"من أحب أن تستجاب دعوته، وتُكْشَفَ كُرْبَتُهُ، فَلْيُيسِّر على المُعْسر\" (١).\n_________\n(١) [٦٥٨] الحكم على الإسناد:\nفيه زيد العمي ضعيف، ولم يدرك ابن عمر، وشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nرواه الإمام أحمد في \"المسند\" ٢/ ٢٣ (٤٧٤٩)، وعبد بن حميد في \"مسنده\" كما في \"المنتخب\" (ص ٢٦٢) (٨٢٦)، وابن أبي الدنيا في \"قضاء الحوائج\" (ص ٧٧) (١٠١)، كلهم من طريق محمَّد بن عبيد. ورواه أبو يعلى في \"مسنده\" ١٠/ ٧٨ (٥٧١٣)، وعنه ابن حبَّان في \"المجروحين\" ١/ ٣٠٥ من طريق بكر بن بكار.\nورواه ابن شاهين في \"الترغيب في فضائل الأعمال\" (ص ٣٧١) (٤٦٩) من طريق عباد بن صهيب، كلهم عن يوسف به بنحوه.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ١٣٣: رواه أحمد وأبو يعلى. ورجال أحمد ثقات.\nوحسنه السيوطي. انظر: \"فيض القدير\" للمناوي ٦/ ٦٦ (٨٣٩٠).\nقلت: بل إسناده ضعيف ومنقطع، في أسانيدهم زيد العمي ضعيف ولم يدرك ابن عمر.\nوقد روى الفسوي في \"المعرفة والتاريخ\" ٢/ ٣٠٩، ومن طريقه البيهقي في \"شعب الإيمان\" ٧/ ٥٣٨ (١١٢٦٠)، والخطيب في \"موضح أوهام الجمع والتفريق\" ١/ ٢٧٨ من طريق محمَّد بن حسان. ورواه أبو نعيم في \"حلية الأولياء\" ١٢٩/ ٥ من طريق رشدين بن سعد، كلاهما عن المهاجر بن غانم، عن أبي عبد الله الصنابحي، عن أبي بكر الصديق به مرفوعا بنحوه، وفيه زيادة.\nوهذا إسناد ضعيف، المهاجر قال فيه أبو حاتم: مجهول. وقال الذهبي: لا يعرف. \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٦٣، \"ميزان الاعتدال\" للذهبي ٤/ ١٩٤، \"لسان الميزان\" لابن حجر ٦/ ١٠٥.\nومحمد بن حسان قلبوا اسمه على مئة وجه ليخفى، كذبوه، وقال أحمد بن =","vol":"7","page":450},{"text":"[٦٥٩] وأخبرنا عبد الله بن حامد (١)، قال: أنا (٢) أحمد بن شاذان (٣)، قال: نا جيعويه (٤)، قال: نا صالح بن محمَّد (٥)، قال: نا حماد (٦)، عن أبي مالك (٧)، قال: حدثني رِبْعي بن حراش (٨)،\n_________\n= صالح: وضع أربعة آلاف حديث، وقتله المنصور على الزندقة وصلبه.\nانظر:، \"تهذيب الكمال\" للمزي ٢٥/ ٢٦٤، \"تقريب التهذيب\" (٥٩٠٧). ورشدين ابن سعد ضعيف. انظر: \"تقريب التهذيب\" لابن حجر (١٩٤٢).\nقلت: ولا أظن أن حديث أبي بكر يصلح شاهدًا لحديث ابن عمر؛ لشدة ضعفهما.\n(١) عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح ولا تعديل.\n(٢) في (أ): حدثنا.\n(٣) أحمد بن محمَّد بن شاذان البلخي، لم أظفر له بترجمة.\n(٤) جيعويه أو جبغويه بن محمَّد. لم أظفر له بترجمة.\n(٥) صالح بن محمَّد الترمذي، متهم ساقط.\n(٦) حماد بن عبد الرحمن الكلبي أبو عبد الرحمن القِنسريني الشامي، وقيل الكوفي. ضعيف. وذكره الذهبي في \"تاريخ الإِسلام\" ١٢/ ١٣٢ فيمن توفي بين سنة (١٨١ - ١٩٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٤٣، \"الكامل\" لابن عدي ٢/ ٢٤١، \"تهذيب الكمال\" للمزي ٧/ ٢٨٠، \"تهذيب التهذيب\" لابن حجر ١/ ٤٨٤، \"تقريب التهذيب\" لابن حجر (١٥٠٢).\n(٧) سعد بن طارق بن أشيم الأشجعي أبو مالك الكوفي.\nثقة. بقي إلى حدود الأربعين ومئة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٨٦، \"تهذيب التهذيب\" لابن حجر ١/ ٦٩٣، \"تقريب التهذيب\" لابن حجر (٢٢٤٠).\n(٨) في الأصل وجميع النسخ: خراش، بالمعجمة. والصواب: حِراش، بالمهملة. وهو رِبْعي بن حِراش بن جحش بن عمرو العبسي أبو مريم الكوفي. ثقة، عابد، مخضرم.","vol":"7","page":451},{"text":"عن حذيفة بن اليمان (١) قال: أُتي الله بعبد (٢) يوم القيامة، فيقول (٣): أي رب، ما عملت لك خيرًا قط أريدك به إلا أنك رزقتني مالًا، فكنت أتوسع على الموسر، وأُنظر المعسر، فيقول الله -﷿-: أنا أحق بذلك منك؛ تجاوزوا عن عبدي. قال: فقال أبو مسعود الأنصاري: وأشهد على رسول الله - ﷺ - (أني سمعته) (٤) منه (٥).\n_________\n(١) صحابي مشهور.\n(٢) في (ش): بعبده.\n(٣) في (ش): فقال.\n(٤) في (ش)، (ح)، (أ): أنَّه سمعه.\n(٥) [٦٥٩] الحكم على الإسناد:\nفيه من لم أظفر له بترجمة، وصالح بن محمَّد الترمذي متهم وساقط، والحديث قد روي من طرق صحيحة عن أبي مالك.\nالتخريج:\nرواه مسلم في كتاب المساقاة، باب فضل إنظار المعسر (١٥٦٠/ ٢٩) من طريق أبي خالد الأحمر. ورواه الإمام أحمد في \"المسند\" ٤/ ١١٨ (١٧٠٦٤)، والطبراني في \"المعجم \"الكبير\" ١٧/ ٢٣٥ (٦٤٩) كلاهما من طريق يزيد بن هارون.\nورواه الطبراني في \"المعجم الكبير\" ١٧/ ٢٣٥ (٦٥٠) من طريق مروان بن معاوية، كلهم عن سعد بن طارق أبي مالك به بنحوه موقوفًا.\nوقد علقه البخاري في كتاب البيوع، باب من انظر موسرًا بعد حديث (٢٠٧٧) عن أبي مالك.\nورواه البخاري في كتاب البيوع، باب من انظر موسرًا (٢٠٧٧). ومسلم (٥٦٠/ ٢٦)، والدارمي في \"السنن\" (٢٥٨٨) كلهم من طريق منصور بن المعتمر.\nورواه البخاري في كتاب الاستقراض، باب حسن التقاضي (٢٣٩١)، وفي كتاب =","vol":"7","page":452},{"text":"[٦٦٠] وأخبرنا أبو عبد الله الثقفي (١)، قال: نا محمَّد بن الحسين (٢)، بن أحمد (٣) الأزدي (٤)،\n_________\n= أحاديث الأنبياء، باب ما ذكر عن بني إسرائيل (٣٤٥١)، ومسلم في كتاب المساقاة، باب فضل إنظار المعسر (١٥٦٠/ ٢٨)، وابن ماجه في كتاب الصدقات، باب إنظار المعسر (٢٤٠)، والإمام أحمد في \"المسند\" ٥/ ٣٩٥ (٢٣٣٥٣)، ٥/ ٣٩٩ (٢٣٣٨٤)، كلهم من طريق عبد الملك بن عمير. ورواه البخاري في كتاب البيوع، باب من انظر موسرًا بعد حديث (٢٠٧٧) معلقًا.\nومسلم (١٥٦٠/ ٢٧)، والإمام أحمد ٥/ ٤٠٧ (٢٣٤٦٣)، كلهم من طريق نعيم بن أبي هند، كلهم عن ربعي بن حراش، عن حذيفة به مرفوعًا.\nووقع في رواية نعيم بن أبي هند عند مسلم: عن حذيفة موقوفًا (١٥٦٠/ ٢٧).\nوليس في رواية منصور قول أبي مسعود، وفي بعض ألفاظ الحديث اختلاف بينها البخاري بعد حديث (٢٠٧٧).\nوقد روى مسلم في كتاب المساقاة، باب فضل إنظار المعسر (١٥٦١)، والترمذي في كتاب البيوع، باب ما جاء في إنظار المعسر والرفق به (١٣٠٧) وقال: حسن صحيح. والإمام أحمد في \"المسند\" ٤/ ١٢٠ (١٧٠٨٣)، كلهم من طريق شقيق بن سلمة عن أبي مسعود الأنصاري به بنحوه مرفوعًا.\n(١) في (ح): وأخبرنا الحسين بن محمَّد بن الحسين الثقفي.\nوهو الحسين بن محمَّد بن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) كذا في (ش)، (ح) وهو الصواب. وفي الأصل، (أ): الحسن.\n(٣) في (ح): محمَّد.\n(٤) محمَّد بن الحسين بن أحمد بن عبد الله الأزدي أبو الفتح الموصلي. قال الخطيب: كان حافظًا، صنف كتبًا في علوم الحديث. قال: وسألت أبا بكر البرقاني عن أبي الفتح الأزدي؟ فأشار إلى أنَّه كان ضعيفًا. وقال أبو النجيب الأرموي: رأيت أهل الموصل يوهنون أبا الفتح الأزدي جدًّا، ولا يعدونه شيئًا. وقال الخطيب أيضًا: في حديثه غرائب ومناكير. وقال ابن كثير: ضعفه كثير من =","vol":"7","page":453},{"text":"قال: نا أبو يعلى الموصلي (١)، قال: نا عبد الغفار بن عبد الله (٢)، (قال: نا عبد الله) (٣) بن عطارد (٤)،\n_________\n= الحفاظ من أهل زمانه، واتهموه بوضع الحديث. وقال ابن حجر: لا عبرة بقول الأزدي؛ لأنه ضعيف.\nتوفي سنة (٣٧٤ هـ) - وقيل: (٣٦٧ هـ).\n\"تاريخ بغداد\" للخطيب ٢/ ٢٤٣، \"سير أعلام النبلاء\" للذهبي ١٦/ ٣٤٧، \"تذكرة الحفاظ\" للذهبي ٣/ ٩٦٣، \"البداية والنهاية\" لابن كثير ١١/ ٣٢٣، \"لسان الميزان\" لابن حجر ٥/ ١٣٩، \"هدي الساري\" لابن حجر (ص ٣٨٦).\n(١) أحمد بن علي بن المثنى.\n(٢) عبد الغفار بن عبد الله بن الزبير الزبيري أبو نصر الموصلي.\nذكره ابن حبَّان في \"الثقات\" ٨/ ٤٢١، وقال: حدثنا عنه الحسن بن إدريس والمواصلة، مات سنة (٢٤٠ هـ)، أو قبلها، أبو بعدها بقليل.\nوانظر: \"الجرح والعديل\" لابن أبي حاتم ٦/ ٥٤.\n(٣) ساقطة من (ش).\n(٤) عبد الله بن عطارد بن أذينة الطائي البصري.\nقال ابن عدي: منكر الحديث. . وله من الحديث غير ما ذكرت مما لا يتابع عليه.\nوقال الذهبي: بصري لين. وقد فرق الذهبي بينه، وبين عبد الله بن أذينة الذي قال فيه ابن حبَّان: منكر الحديث جدًّا، يروي عن ثور بن يزيد ما ليس من حديثه لا يجوز الاحتجاج به بحال.\nوقال فيه الحاكم والنقاش: روى أحاديث موضوعة.\nوقال الدارقطني: متروك الحديث.\nوقال ابن حجر: هما واحد.\n\"المجروحين\" لابن حبَّان ٢/ ١٨، \"الكامل\" لابن عدي ٤/ ٢١٤، \"ميزان الاعتدال\" للذهبي ٣/ ٣٩١، ٣/ ٤٦٢، \"لسان الميزان\" لابن حجر ٣/ ٢٥٧، ٣/ ٣١٦.","vol":"7","page":454},{"text":"عن محمَّد بن جُحَادة (١)، عن الأعمش (٢)، عن أبي داود (٣)، عن بريدة (٤) قال: قال رسول الله - ﷺ -: \"مَن أنظر معسرًا كان له بكل يوم صدقة\" ثمَّ قال بعد ذلك: \"مَن أنظر معسرًا كان له بكل يوم مثل الذي أنظره صدقة\" فقلت: يا رسول الله قلتَ: مَن أنظر معسرًا، فله (٥) بكل يوم صدقة، ثمَّ قلتَ: مَن أنظر معسرًا كان له بكل يوم مثل الذي أنظره صدقة؟ ! فقال: \"إن قولي: بكل يوم صدقة، قبل الأجل، وقولي: بكل يوم مثل الذي أنظره صدقة، بعد الأجل\" (٦).\n_________\n(١) محمَّد بن جُحادة الأودي -ويقال الإيامي- الكوفي، ثقة. توفي سنة (٢٣١ هـ). \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٢٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٥٢٩، \"تقريب التهذيب\" لابن حجر (٥٧٨١).\n(٢) سليمان بن مهران الأعمش، ثقة، حافظ، لكنه مدلس.\n(٣) نفيع بن الحارث الدارمي، ويقال الهمداني أبو داود الأعمى الكوفي. يقال اسمه نافع: متروك، وقد كذبه ابن معين، من الخامسة.\nانظر: \"الكامل\" لابن عدي ٧/ ٥٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٣٩، \"تقريب التهذيب\" لابن حجر (٧١٨١).\n(٤) بريدة بن الحصيب صحابي مشهور.\n(٥) في (ح): كان له.\n(٦) [٦٦٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا فيه عبد الله بن عطارد منكر الحديث، وأبو داود الأعمى متروك.\nالتخريج:\nالحديث قد روي من طريق صحيحة عن سليمان بن بريدة عن أبيه.\nوهو في \"مسند أبي يعلى\" -المسند الكبير- انظر \"المطالب العالية\" لابن حجر ٢/ ١١٥ (١٤٦٥).\nورواه ابن عدي في \"الكامل\" ٤/ ٢١٥ عن أبي يعلى به. =","vol":"7","page":455},{"text":"[٦٦١] وأخبرني ابن فنجويه (١)، قال: نا أحمد بن جعفر بن حمدان (٢)، قال: نا إبراهيم بن سهلويه (٣)، قال: نا صالح بن جميل المدني (٤)، قال:\n_________\n= ورواه ابن ماجه في كتاب الصدقات، باب إنظار المعسر (٢٤١٨)، والإمام أحمد في \"المسند\" ٥/ ٣٥١ (٢٢٩٧٠) كلاهما من طريق ابن نمير، عن الأعمش به بنحوه.\nقال البوصيري في \"مصباح الزجاجة\" ٢/ ٤٥ (٨٥٣): هذا إسناد ضعيف نفيع بن الحارث الأعمى الكوفي متفق على ضعفه ..\nورواه الإمام أحمد في \"المسند\" ٥/ ٣٦٠ (٢٣٠٤٦)، والروياني في \"مسنده\" ١/ ٦٦ (١٣)، والحاكم في \"المستدرك\" ٢/ ٣٤، وقال: صحيح على شرط الشيخين. ووافقه الذهبي. وأبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٢٨٦، والبيهقيُّ في \"السنن الكبرى\" ٥/ ٣٥٧، وفي \"شعب الإيمان\" ٧/ ٥٣٨ (١١٢٦١، ١١٢٦٢)، كلهم من طرق عن عبد الوارث بن سعيد، عن محمَّد بن جُحادة، عن سليمان بن بريدة، عن أبيه به بنحوه مرفوعًا.\nقال البوصيري في \"إتحاف الخيرة المهرة\" ٣/ ٣٢ - ٣٣ (٢١١١): رواه أبو يعلى وأحمد بسند الصحيح.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ١٣٥: رواه أحمد ورجاله رجال الصحيح.\n(١) في (ح): (وأخبرنا الحسين بن محمَّد). وهو: الحسين بن محمَّد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن جعفر بن حمدان أبو بكر القطيعي، ثقة.\n(٣) إبراهيم بن سهلويه، لم أظفر له بترجمة.\n(٤) في (ح): المديني. وفي (أ): المزني.\nوهو: صالح بن جميل الزيات المدني.\nقال ابن عدي في \"الكامل\" ٢/ ٣٤٠، ٣/ ٣٥٤: في ترجمة الحسن بن علي العدوي: وهذا الحديث يروى عن شيخ مدني ليس بمعروف يقال له: صالح بن =","vol":"7","page":456},{"text":"نا سعد (١) بن أبي سعيد (٢)، عن أخيه (٣) عن أبيه (٤)، عن جابر بن عبد الله (٥) قال: خرج إلى غريم له (٦) يتقاضاه. فقال ها هنا فلان؟\nفقالوا: لا (٧). فتنحى، فلم يلبث أن خرج مستحييًا منه.\nفقال له (٨): ما (٩) حملك على أن تحبسني (١٠) حقي، وتغيب وجهك عني؟ قال: العُسرة. قال: آلله؟\n_________\n= جميل الزيات، أخبرنا عنه ابن ناجية وغيره. وقال أيضًا: وهذا الحديث لا أعلم يرويه عن سعد بن سعيد بهذا الإسناد غير صالح بن جميل الزيات هذا، وبهذا الإسناد أحاديث قريب من عشرين حديثًا.\nوانظر: \"لسان الميزان\" لابن حجر ٣/ ١٦٧.\n(١) في (ش)، (ح)، (أ): سعيد.\n(٢) سعد بن سعيد بن أبي سعيد المقبري أبو سهل المدني. لين الحديث من الثامنة.\nانظر: \"الكامل\" لابن عدي ٣/ ٣٥٣، \"تهذيب الكمال\" للمزي ١٠/ ٢٦١، \"تهذيب التهذيب\" لابن حجر ١/ ٦٩٢، \"تقريب التهذيب\" لابن حجر (٢٢٣٦).\n(٣) كذا في هامش الأصل، (ش)، (ح)، (أ). وفي الأصل: عن ناجية.\nوهو عبد الله بن سعيد بن أبي سعيد المقبري الليثي مولاهم أبو عباد المدني، متروك، من السابعة.\nانظر: \"الكامل\" لابن عدي ٤/ ١٦٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٤٥، \"تقريب التهذيب\" لابن حجر (٣٣٥٦).\n(٤) سعيد بن أبي سعيد المقبري، ثقة.\n(٥) صحابي مشهور.\n(٦) زيادة من (ش)، (ح).\n(٧) في (ش)، (ح) زيادة: قال.\n(٨) ساقطة من (ش)، (ح).\n(٩) في (أ): فما.\n(١٠) في (ح): تحبس.","vol":"7","page":457},{"text":"(قال: آلله) (١). فأخرج كتابه فمحاه (٢).\nفصل في الدين:\n[٦٦٢] أخبرنا ابن فنجويه (٣)، قال: نا أحمد بن جعفر (بن حمدان (٤)، قال: نا بندار بن عبدك القاضي (٥)، قال: نا أبو سلمة (٦) يحيى بن المغيرة المخزومي (٧)، قال: نا ابن أبي فُدَيك (٨)، عن) (٩) سعيد بن سفيان الأسلمي (١٠)،\n_________\n(١) ساقطة من (ش). وفي (ح): قال العسرة قال: الله أكبر.\n(٢) [٦٦١] الحكم على الإسناد:\nإسناده ضعيف جدًّا فيه سعد بن سعيد لين الحديث، وأخوه متروك.\nوالأثر لم أجد من أخرجه.\n(٣) في (ح): أخبرنا أبو عبد الله الحسين بن محمَّد بن الحسين.\nوهو أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٤) أحمد بن جعفر بن حمدان أبو بكر القطيعي، ثقة.\n(٥) بندار بن عبدك القاضي. لم أظفر له بترجمة.\n(٦) في (ح): أبو مسلم.\n(٧) يحيى بن المغيرة بن إسماعيل بن أيوب المخزومي القرشي أبو سلمة المدني.\nذكره ابن حبَّان في \"الثقات\"، وقال: يغرب، وقال أبو حاتم: صدوق، ثقة. وفي \"الجرح والتعديل\" لابن أبي حاتم: صدوق فقيه. وقال ابن حجر: صدوق. توفي سنة (٢٥٣ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٩١، \"الثقات\" لابن حبَّان ٩/ ٢٦٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٩٢، \"تقريب التهذيب\" لابن حجر (٧٦٥٢).\n(٨) محمَّد بن إسماعيل بن أبي فديك، صدوق.\n(٩) ما بين القوسين ساقط من (ش).\n(١٠) سعيد بن سفيان الأسلمي مولاهم المدني. =","vol":"7","page":458},{"text":"عن جعفر بن محمَّد (الصادق (١) - ﵁ -) (٢)، عن أبيه (٣)، عن عبد الله بن جعفر (٤) قال: قال رسول الله - ﷺ -: \"إن الله -﷿- مع الدائن (٥) حتى يَقْضِي دينه ما لم يكن فيما يكره الله -﷿-\". قال (٦): فكان عبد الله بن\n_________\n= روى عنه عبد الله بن إبراهيم الغفاري، ومحمد بن إسماعيل بن أبي فُدَيك. وذكره ابن حبَّان في \"الثقات\". وقال الذهبي: لا يكاد يعرف، وقواه ابن حبَّان: قال ابن حجر: مقبول من السابعة.\n\"التاريخ الكبير\" للبخاري ٣/ ٤٧٥، \"الثقات\" لابن حبَّان ٨/ ٢٦١، \"تهذيب الكمال\" للمزي ١٠/ ٤٧٥، \"ميزان الاعتدال\" للذهبي ٢/ ١٤١، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٣، \"تقريب التهذيب\" لابن حجر (٢٣٢٤).\n(١) جعفر بن محمَّد الصادق، صدوق فقيه إمام.\n(٢) من (ش).\n(٣) محمَّد بن علي بن الحسين الباقر، ثقة.\n(٤) عبد الله بن جعفر بن أبي طالب الهاشمي القرشي أبو جعفر المدني.\nولد بأرض الحبشة، وهو أول مولود ولد بها، وكان سخيًّا، جوادًا، حليمًا، وكان يسمى بحر الجود، أو قطب الجود. مسح رسول الله - ﷺ - على رأسه، وقال: اللهم اخلف جعفرًا في ولده.\nتوفي سنة (٨٠ هـ) وهو عام الجحاف وهو ابن ثمانين سنة.\nانظر: \"المسند\" للإمام أحمد ١/ ٢٠٤، \"أسد الغابة\" لابن الأثير ٣/ ١٣٣، \"تهذيب الكمال\" للمزي ١٤/ ٣٦٧، \"الإصابة\" لابن حجر ٤/ ٤٨، \"تقريب التهذيب\" لابن حجر (٣٢٥١).\n(٥) ورد في بعض الروايات المدين، قال السندي في \"شرح سنن ابن ماجه\" ٢/ ٧٥: مع الدائن في عونه؛ لأنه قد أعان أخاه المديون بالدين، هذا هو المتبادر من اللفظ؛ لكن كلام عبد الله بن جعفر يشير إلى أن الدائن بمعنى ذي الدين أي المديون، ثمَّ رأيت في \"الصحاح\" قال: وإن يجيء بمعنى أقرض، واستقرض.\n(٦) ساقطة من (ح).","vol":"7","page":459},{"text":"جعفر يقول لخازنه: اذهب فخذ لنا بدين، فإني أكره أن أبيت ليلة إلا والله -﷿- معي مذ (١) سمعت هذا الحديث من رسول الله - ﷺ - (٢).\n_________\n(١) في (ش)، (ح)، (أ): منذ.\n(٢) [٦٦٢] الحكم على الإسناد:\nفي إسناده بندار بن عبدك لم أظفر له بترجمة، وسعيد بن سفيان مقبول، والحديث قد روي من طرق عن ابن أبي فديك عن سعيد به.\nالتخريج:\nرواه ابن ماجه في الصدقات، باب من ادان دينًا وهو ينوي قضاءه (٢٤٠٩)، والدارمي في \"السنن\" (٢٦٣٧)، وأبو نعيم في \"حلية الأولياء\" ٣/ ٢٠٤، كلهم من طريق إبراهيم بن المنذر الحزامي.\nوالبزار في \"البحر الزخار\" ٦/ ٢٠٢ (٢٢٤٣) عن محمَّد بن الحسن المعروف بابن أبي على الكرماني.\nوالبخاري في \"التاريخ الكبير\" ٣/ ٤٧٥ معلقًا. والطبراني في \"المعجم الكبير\" ١٣/ ٧٤ (١٨٣)، وفي \"المعجم الأوسط\" ١/ ١٤٥ (٤٥٧)، وأبو نعيم في \"حلية الأولياء\" ٣/ ٢٠٤، كلهم من طريق الحميدي.\nوالحاكم في \"المستدرك\" ٢/ ٢٧، وقال: صحيح الإسناد. من طريق صراد بن صرد ويعقوب بن حميد بن كاسب.\nوالبيهقيُّ في \"السنن الكبرى\" ٧/ ٣٥٥ من طريق أحمد بن المنذر، كلهم عن محمَّد ابن إسماعيل بن أبي فديك به بنحوه، وبعضهم لا يذكر قول عبد الله بن جعفر.\nقال الطبراني في \"المعجم الأوسط\" ١/ ١٤٥: لا يروى هذا الحديث عن عبد الله ابن جعفر إلا بهذا الإسناد، تفرد به ابن أبي فديك.\nوقال أبو نعيم في \"حلية الأولياء\" ٣/ ٢٠٤: هذا حديث غريب من حديث جعفر وأبيه وعبد الله بن جعفر لم يروه عنه إلا سعيد ولا عنه إلا ابن أبي فديك.\nقال المنذري في \"الترغيب والترهيب\" ٢/ ٦٠٤ وابن حجر في \"فتح الباري\" ٥/ ٥٤: إسناده حسن. =","vol":"7","page":460},{"text":"[٦٦٣] وأخبرني (١) الحسين (٢)، قال: نا محمَّد بن سيما (٣) بن\n_________\n= وقال البوصيري في \"مصباح الزجاجة\" ٢/ ٤٣ (٨٥٠): هذا إسناد صحيح رجاله ثقات.\nقلت: في أسانيدهم سعيد بن سفيان: مقبول. أي حيث يتابع، ولم أجد له متابعًا؛ بل قد خولف، فقد روى الإمام أحمد في \"المسند\" ٦/ ٧٢ (٢٤٤٣٩)، ٦/ ٩٩ (٢٤٦٧٩)، ٦/ ١٣١ (٢٤٩٩٣)، ٦/ ٢٣٥ (٢٥٩٧٧)، ٦/ ٢٥٠ (٢٦١٢٧)، والبخاري في \"التاريخ الكبير\" ٣/ ٤٧٦، والحاكم في \"المستدرك\" ٢/ ٢٧، كلهم من طرق عن القاسم بن الفضل قال: سمعت محمَّد بن علي، عن عائشة، عن النبي - ﷺ - به بمعناه.\nولو رجحنا أحد الإسنادين على الآخر فكلاهما ضعيف، الأول فيه سعيد مقبول ولم يتابع، والثاني محمَّد بن علي لم يسمع من عائشة.\nانظر \"مجمع الزوائد\" ٤/ ١٣٢.\nولكان لهما شواهد ترفع الحديث إلى الحسن لغيره، منها: حديث ميمونة - ﵂ -، رواه النسائي في البيوع، باب التسهيل في الدين ٧/ ٣١٥ (٤٦٨٧) من طريق عبيد الله بن عبد الله بن عتبة عنها بنحوه، وقد روي الحديث من طريق آخر عنها بلفظ آخر.\nومن حديث عائشة، رواه الطبراني في \"المعجم الأوسط\" ٧/ ٣١٦ (٧٦٠٨). وانظر \"مجمع البحرين\" للهيثمي ٤/ ٥١ (٢٠٨٣) من طريق سعد بن الصلت -ووقع في \"المعجم الأوسط\"، \"مجمع الزوائد\": سعيد- عن هشام بن عروة، عن أبيه. ورواه الإمام أحمد في \"المسند\" ٦/ ٢٥٥ (٢٦١٨٧)، والطبراني في \"المعجم الأوسط\" ٤/ ١١٨ (٣٧٥٩)، كلاهما من طريق ورقاء بنت هداب كلاهما عن عائشة به مرفوعًا بنحو حديث محمَّد بن علي عنها.\n(١) في (ش): وحدثني. وفي (ح): وأخبرنا.\n(٢) في (ش) زيادة: ابن فنجويه. وفي (ح) زيادة: بن محمَّد وهو أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) في (ش): سليمان.","vol":"7","page":461},{"text":"الفتح الحنبلي (١)، قال: نا ابن صاعد (٢)، قال: نا الحسن (٣) بن عبد العزيز الجَرَوي (٤)، قال: نا يحيى بن حسان (٥)، قال: نا محمَّد\n_________\n(١) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي الأصل: الجبلي.\nوهو محمَّد بن سيما بن الفتح الحنبلي أبو بكر البغدادي.\nقال الخطيب في \"تاريخ بغداد\" ٥/ ٣٣١: كان صدوقًا.\nوانظر: \"طبقات الحنابلة\" لابن رجب ٢/ ١٦٢، \"تكملة الإكمال\" لابن نقطة ٣/ ٤٧٤، \"المنهج الأحمد\" للعليمي ٢/ ١١٠، \"توضيح المشتبه\" لابن ناصر الدين ٥/ ٣٩٣.\n(٢) يحيى بن محمَّد بن صاعد بن كاتب الهاشمي مولاهم أبو محمَّد البغدادي.\nقال الدارقطني: ثقة، ثبت، حافظ. وقال الخليلي: ثقة، إمام، يفوق في الحفظ أهل زمانه. . منهم من يقدمه في الحفظ على أقرانه. ولد سنة (٢٢٨ هـ). وتوفي في ذي القعدة سنة (٣١٨ هـ).\n\"سؤالات السلمي للدارقطني\" (ص ٣٢٩)، \"الإرشاد\" للخليلي ٢/ ٦١١، \"تاريخ بغداد\" للخطيب ١٤/ ٢٣١، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٠١.\n(٣) كذا في (ش) وهو الصواب. وفي الأصل، (ح)، (أ): الحسين.\n(٤) الحسن بن عبد العزيز بن الوزير بن ضابئ الجروي أبو علي المصري.\nنزيل بغداد، ثقة، ثبت، عابد، فاضل. توفي سنة (٢٥٧ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٤، \"تاريخ بغداد\" للخطيب ٧/ ٣٣٧، \"تهذيب التهذيب\" لابن حجر ١/ ٤٠١، \"تقريب التهذيب\" لابن حجر (١٢٥٢).\n(٥) يحيى بن حسان بن حيان البكري أبو زكريا البصري ثمَّ التنيسي.\nثقة. توفي سنة (٢٠٨ هـ)، وله أربع وستون سنة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٣٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٤٨، \"تقريب التهذيب\" لابن حجر (٧٥٢٩).","vol":"7","page":462},{"text":"ابن أبان الجُعْفي (١)، عن زيد بن أسلم (٢)، عن عطاء بن يسار (٣)، عن أبي هريرة (٤) قال: قال رسول الله - ﷺ -: \"مَن ادَّانَ دينًا وهو ينوي أن لا يُؤدِّيه، فهو سارق\" (٥).\n_________\n(١) محمَّد بن أبان بن صالح بن عمير الجعفي الكوفي.\nقال أبو حاتم: ليس هو بقوي في الحديث، يكتب حديثه على المجاز، ولا يحتج به. وقال ابن عدي: وهو مع ضعفه يكتب حديثه. وقال البخاري: ليس بالقوي. وقال النسائي: ضعيف.\n\"الضعفاء الصغير\" للبخاري (ص ١٠٢)، \"الضعفاء والمتروكين\" للنسائي (ص ٢٣٠)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩٩، \"الكامل\" لابن عدي ٦/ ١٢٨، \"لسان الميزان\" لابن حجر ٥/ ٣١.\n(٢) زيد بن أسلم، ثقة عالم، وكان يرسل.\n(٣) عطاء بن يسار، ثقة.\n(٤) صحابي مشهور.\n(٥) [٦٦٣] الحكم على الإسناد:\nإسناده ضعيف؛ فيه محمَّد بن أبان ضعيف، لكن للحديث شاهد من حديث صهيب، فالحديث حسن لغيره.\nالتخريج:\nرواه العقيلي في \"الضعفاء الكبير\" ٤/ ١١٩٤ - بتحقيق حمدي السلفي- ومن طريقه رواه ابن الجوزي في \"العلل المتناهية\" ٢/ ١٣٤ (١٠٢٩) قال: حدثنا عبد الحق ابن موسى الأنصاري قال نا: الحسن بن عبد العزيز الهروي -الصواب: الجروي- به بنحوه، وفيه زيادة.\nورواه البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ١٦٣ (١٤٣٠) من طريق إبراهيم بن سليمان الدباس قال: ثنا محمَّد بن أبان به بنحوه وفي أوله زيادة. قال البزار في \"كشف الأستار\" ٢/ ١٦٣: لا نعلمه عن أبي هريرة إلا من حديث محمَّد بن أبان، وهو كوفي لم يكن بابن حجر. =","vol":"7","page":463},{"text":"[٦٦٤] وأخبرني (١) ابن فنجويه (٢)، قال: نا الفضل بن الفضل الكندي (٣)، قال: نا أبو خليفة الفضل بن الحُبَاب (٤)، قال: نا أبو\n_________\n= قال الهيثمي في \"مجمع الزوائد\" ٤/ ١٣١: رواه البزار من طريقين إحداهما هذِه، وفيها محمَّد بن أبان الكوفي، وهو ضعيف.\nوله شاهد من حديث صهيب بن سنان - ﵁ -.\nرواه ابن ماجه في كتاب الصدقات، باب من ادان دينًا ولم ينو قضاءه (٢٤١٠)، والإمام أحمد في \"المسند\" ٤/ ٣٣٢ (١٨٩٣٢)، وابن أبي شيبة في \"مسنده\" ١/ ٣٢٣ (٤٨١)، والعقيلي في \"الضعفاء الكبير\" ٤/ ٤٥١، والطبراني في \"المعجم الكبير\" ٨/ ٣٤ (٧٣٠١)، وابن عدي في \"الكامل\" ٧/ ١٦٩، والخطيب في \"تاريخ بغداد\" ٦/ ٣١٢، والأصبهاني في \"الترغيب والترهيب\" ٢/ ١٥٧ (١٣٤٤)، وابن الجوزي في \"العلل المتناهية\" ٢/ ١٣٤ (١٢٧، ١٢٨).\nقال المنذري في \"الترغيب والترهيب\" ٢/ ٥٩٩: رواه ابن ماجه والبيهقي، وإسناده متصل لا بأس به؛ إلا أن يوسف بن محمَّد بن صيفي قال البخاري: فيه نظر.\nوقال البوصيري في \"مصباح الزجاجة\" ٢/ ٤٤ (٨٥١): هذا إسناد حسن، يوسف بن محمد مختلف فيه.\n(١) في (ش): أنا. وفي (ح): وأخبرنا.\n(٢) في (ح): الحسين بن محمَّد.\nوهو الحسين بن محمَّد بن فنجويه أبو عبد الله الثقفي، ثقة صدوق، كثير الرواية للمناكير.\n(٣) الفضل بن الفضل الكندي، صدوق.\n(٤) في (ح) زيادة: الجمحي.\nوهو الفضل بن الحباب -واسمه عمرو- بن محمَّد بن شعيب الجمحي أبو خليفة البصري.\nذكره ابن حبَّان في \"الثقات\". وقال مسلمة بن القاسم: ثقة، مشهور، كثير =","vol":"7","page":464},{"text":"الوليد (١)، قال: نا شعبة (٢)، عن عثمان بن عبد الله (٣)، عن عبد الله ابن (٤) أبي قتادة (٥)، عن أبيه (٦) أن رجلًا أُتي به النبي - ﷺ - ليُصَلِّي\n_________\n= الحديث. وقال الذهبي: وكان ثقة، صادقًا، مأمونًا. وقال الخليلي: احترقت كتبه، منهم من وثقه، ومنهم من تكلم فيه، وهو إلى التوثيق أقرب. ولد سنة (٢٠٦ هـ) أو (٢٠٧ هـ)، وتوفي سنة (٣٠٥ هـ) بالبصرة.\n\"الثقات\" لابن حبَّان ٩/ ٨، \"الإرشاد\" للخليلي ٢/ ٥٢٦، \"سير أعلام النبلاء\" ١٤/ ٧، \"لسان الميزان\" لابن حجر ٤/ ٤٣٨.\n(١) هشام بن عبد الملك الباهلي مولاهم أبو الوليد الطيالسي البصري.\nثقة، ثبت. توفي سنة (٢٢٧ هـ)، وله أربع وتسعون سنة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٦٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٧٣، \"تقريب التهذيب\" لابن حجر (٧٣٠١).\n(٢) شعبة بن الحجاج، ثقة، حافظ متقن.\n(٣) عثمان بن عبد الله بن موهب التيمي مولاهم الأعرج أبو عبد الله، ويقال أبو عمرو المدني.\nقد ينسب إلى جده. ثقة. توفي سنة (١٦٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٥٥، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٨، \"تقريب التهذيب\" لابن حجر (٤٤٩١).\n(٤) كذا في (ش)، (ح)، (أ). وفي الأصل: عن.\n(٥) عبد الله بن أبي قتادة السلمي الأنصاري أبو إبراهيم ويقال أبو يحيى المدني. ثقة. توفي سنة (٩٥ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٠٤، \"تقريب التهذيب\" لابن حجر (٣٥٣٨).\n(٦) الحارث، وقيل: النعمان، وقيل: عمرو بن ربعي بن بلدمة بن خناس الخزرجي الأنصاري أبو قتادة.\nاختلف في شهوده بدرًا، واتفقوا على أنَّه شهد أُحدًا، وما بعدها، وكان يقال له: =","vol":"7","page":465},{"text":"عليه. فقال: \"صلوا على صاحبكم، فإنَّ عليه دينًا\" قال أبو قتادة: فأنا أكْفل (١) به. قال: \"بالوفاء\"؟ قال: بالوفاء. فصلى عليه، وكان عليه ثمانية عشر درهمًا (أو سبعة عشر درهمًا) (٢).\n_________\n= فارس رسول الله - ﷺ -، وقال - ﷺ -: \"خير فرساننا أبو قتادة\". توفي بالمدينة سنة (٥٤ هـ)، وقيل: توفي بالكوفة سنة ثمان وثلاثين. وقال ابن حجر: والأول أصح وأشهر.\n\"صحيح مسلم\" (١٨٠٧/ ١٣٢)، \"الاستيعاب\" لابن عبد البر ٤/ ١٧٣١، \"أسد الغابة\" لابن الأثير ٥/ ٢٧٤، \"الإصابة\" لابن حجر ٧/ ١٥٥، \"تقريب التهذيب\" لابن حجر (٨٣١١).\n(١) كذا في (ش)، (ح)، (أ). وفي الأصل: أكتفل.\n(٢) ساقطة من (ح). وفي (أ): وكان عليه سبعة عشر أو ثمانية عشر درهمًا.\n[٦٦٤] الحكم على الإسناد:\nإسناده حسن؛ فيه الفضل بن الفضل صدوق، لكنه توبع من طريق صحيحة، فالحديث صحيح لغيره.\nالتخريج:\nرواه ابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ٧/ ٣٣٠ (٣٠٦٠) عن الفضل بن الحباب به.\nورواه الدارمي في \"السنن\" (٢٦٣٥) عن أبي الوليد الطيالسي به.\nورواه الترمذي كتاب الجنائز، باب ما جاء في الصلاة على المديون (١٠٦٩) وقال: حسن صحيح. والنسائيُّ كتاب الجنائز، باب الصلاة على من عليه دين ٤/ ٦٥ كلاهما من طريق أبي داود الطيالسي. ورواه النسائي كتاب البيوع، باب الكفالة بالدين ٧/ ٣١٧ من طريق خالد بن الحارث -ووقع فيه: عن سعيد. وصوابه: عن شعبة.\nانظر \"تحفة الأشراف\" للمزي ٩/ ٢٥٠ (١٢١٠٣).\nورواه ابن ماجه كتاب الصدقات، باب الكفالة (٢٤٠٧) من طريق أبي عامر =","vol":"7","page":466},{"text":"[٦٦٥] أخبرني (١) أبو جعفر النحوي (٢)، قال: أنا إسماعيل بن أحمد الجرجاني (٣)،\n_________\n= العقدي. ورواه الإمام أحمد في \"المسند\" ٥/ ٣٠١ (٢٢٥٧٢)، عن محمَّد بن جعفر وبهز. ورواه الدارمي أيضًا عن سعيد بن عامر.\nكلهم عن شعبة به بنحوه.\nورواه الإمام أحمد في \"المسند\" ٥/ ٣١١ (٢٢٦٥٧) من طريق أبي عوانة، عن عثمان بن عبد الله به بنحوه.\nوفي ٥/ ٢٩٧ (٢٢٥٤٣)، ٥/ ٣٠٤ (٢٢٥٨٦)، وابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ٧/ ٣٢٩ (٣٠٥٨) من طريق سعيد بن أبي سعيد المقبري. وعبد الرزاق في \"المصنف\" ٨/ ٢٩٠ (١٥٢٥٨) من طريق أبي النضر كلاهما عن عبد الله بن أبي قتادة به.\nورواه ابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ٧/ ٣٢٩ (٣٠٥٩) من طريق أبي سلمة، عن أبي قتادة به بنحوه مرفوعًا.\n(١) في (ش)، (أ): أنا.\n(٢) كامل بن أحمد بن محمَّد بن أحمد العزائمي النحوي المستملي أبو جعفر النيسابوري.\nمشهور، حافظ، عارف بالنحو، بارع في الرواية حسن القراءة. قال الحاكم: من أوثق أصحابنا عند الأخذ والأداء، وآدبهم في قراءة الحديث. وقال عبد الغافر: ثقة، صحيح الرواية، واتفق أن أصحاب الحديث هجروه، واتهموه بأنه أخفى من سماع المشايخ مغايظة لهم، والله أعلم. حدث في سنة (٤٠٥ هـ).\nانظر: \"المنتخب من السياق\" للصيرفيني (ص ٤٢٦)، \"بغية الوعاة\" للسيوطي ٢/ ٢٦٦.\n(٣) إسماعيل بن أحمد بن محمَّد بن أحمد أبو القاسم الجرجاني.\nقال أبو بكر البرقاني: ثقة. حدث في بغداد سنة (٣٦٣ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٦/ ٣٠٦.","vol":"7","page":467},{"text":"قال: أنا محمَّد بن الحسن بن قتيبة (١)، قال: نا موسى بن كليب (٢)، قال: نا عبد الله بن يحيى المعافري (٣)، قال: حدثني (٤) حيوة بن شريح (٥)، (قال: أخبرني ابن (٦) سالم بن غيلان (٧)،\n_________\n(١) محمَّد بن الحسن بن قتيبة بن زيادة اللخمي أبو العباس العسقلاني.\nقال الدارقطني: ثقة. وقال الذهبي: ابن حجر، الثقة. . . أحسبه توفي في سنة (٣١٠ هـ).\n\"سؤالات حمزة السهمي للدارقطني\" (ص ٧٨)، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٩٢، \"تذكرة الحفاظ\" للذهبي ٢/ ٧٦٤، \"طبقات علماء الحديث\" لابن عبد الهادي ٢/ ٤٨١.\n(٢) موسى بن كليب. لم أظفر له بترجمة.\n(٣) عبد الله بن يحيى المعافري ويقال: الكلاعي أبو يحيى البُرُلُّسي المصري.\nذكره ابن حبَّان في \"الثقات\". وقال أبو زرعة وأبو حاتم وابن حجر: لا بأس به. توفي سنة (٢١٢ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٠٤، \"الثقات\" لابن حبَّان ٨/ ٣٣٩، \"تهذيب الكمال\" للمزي ١٦/ ٢٩٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٥٦، \"تقريب التهذيب\" لابن حجر (٣٧٠٣).\n(٤) في (ح): نا.\n(٥) حيوة بن شريح، ثقة، ثبت.\n(٦) كذا في الأصل، (أ). والصواب حذف ابن؛ لأنَّ الحديث قد رواه حيوة عن سالم ابن غيلان وليس عن ابنه، انظر \"مصادر التخريج\".\n(٧) سالم بن غيلان التجيبي المصري.\nذكره ابن حبَّان في \"الثقات\". وقال الإمام أحمد: ما أرى به بأسًا. وقال أبو داود: لا بأس به. وقال النسائي، وابن حجر: ليس به بأس. توفي سنة (١٥١ هـ) وقيل (١٥٣ هـ). \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٨٧، \"سؤالات أبي عبيد الآجري لأبي داود\" ١/ ٤٢٥، \"الثقات\" لابن حبَّان ٨/ ٢٩٤، \"ميزان الاعتدال\" للذهبي =","vol":"7","page":468},{"text":"أَنَّه) (١) سمع دَرَّاجًا أبا السَّمْح (٢) (سمع أبا الهيثم (٣» (٤) سمع أبا سعيد الخدري (٥) يقول: (أنَّه سمع) (٦) رسول الله - ﷺ - يقول: \"أعوذ با لله من\n_________\n= ٢/ ١١٣، \"تهذيب التهذيب\" لابن حجر ١/ ٦٧٩، \"تقريب التهذيب\" لابن حجر (٢١٨٤).\n(١) ما بين القوسين ساقط من (ش)، (ح).\n(٢) دراج بن سمعان السهمي القرشي مولاهم القاص أبو السمح المصري.\nيقال: اسمه عبد الرحمن. قال يحيى بن معين: ثقة. وذكره ابن حبَّان في \"الثقات\". وقال عثمان الدارمي: صدوق. وقال النسائي: ليس بالقوي. وقال أبو حاتم: في حديثه ضعف. وقال الدارقطني: ضعيف. وقال الإمام أحمد: أحاديث دراج عن أبي الهيثم فيها ضعف. وقال أبو داود: أحاديثه مستقيمة إلا ما كان عن أبي الهيثم. قال ابن حجر: صدوق في حديثه عن أبي الهيثم ضعف. توفي سنة (١٢٦ هـ).\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ١٥٥، \"تاريخ يحيى بن معين\" رواية الدارمي (ص ١٠٧)، \"الضعفاء والمتروكين\" للنسائي (ص ١٧٥)، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٤١، \"سؤالات أبي عبيد الآجري\" ٢/ ١٦٦، \"الكامل\" لابن عدي ٣/ ١١٢، \"تهذيب التهذيب\" لابن حجر ١/ ٥٧٤، \"تقريب التهذيب\" لابن حجر (١٨٢٤).\n(٣) سليمان بن عمرو بن عبد -ويقال: عبيد- الليثي العتواري أبو الهيثم المصري.\nصاحب أبي سعيد الخدري، وكان في حجره، أوصى إليه أبوه به. ثقة. وذكره الذهبي في \"تاريخ الإِسلام\" ٦/ ٥٤١ فيمن توفي بين سنة (٩١ - ١٠٠ هـ).\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٣١، \"تهذيب الكمال\" للمزي ١٢/ ٥٠، \"تهذيب التهذيب\" لابن حجر ٢/ ١٠٤، \"تقريب التهذيب\" لابن حجر (٢٥٩٩).\n(٤) في (ش): يسمع أبا القاسم.\n(٥) صحابي مشهور.\n(٦) في (أ): سمعت.","vol":"7","page":469},{"text":"الكفر والدَّين\" فقال رجل: يا رسول الله تعدل (١) الدَّين بالكفر؟ قال: \"نعم\" (٢).\n[٦٦٦] وأخبرنا كامل بن أحمد المفيد (٣)، قال: أخبرني محمَّد بن\n_________\n(١) في (ح): يعدل. وفي (أ): أيعدل.\n(٢) [٦٦٥] الحكم على الإسناد:\nفيه موسى بن كليب لم أظفر له بترجمة، ورواية دراج عن أبي الهيثم فيها ضعف.\nالتخريج:\nرواه النسائي كتاب الاستعاذة، باب الاستعاذة من الدين ٨/ ٢٦٤، وفي \"السنن الكبرى\" ٤/ ٤٥٣ (٧٩٠٨)، والإمام أحمد في \"المسند\" ٣/ ٣٨ (١١٣٣٣)، ومن طريقه المزي في \"تهذيب الكمال\" ١٠/ ١٧١، ورواه عبد بن حميد في \"مسنده\" انظر \"المنتخب\" (ص ٢٩٠) (٩٣١)، وأبو يعلى في \"مسنده\" ٢/ ٤١١ (١٣٣٠)، وابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٣٠١ (١٠٢٥)، كلهم من طرق عن عبد الله بن يزيد المقرئ قال: حدثنا حيوة به بنحوه.\nورواه النسائي كتاب الاستعاذة، باب الاستعاذة من الدين ٨/ ٢٦٥، وفي \"السنن الكبرى\" ٤/ ٤٥٣ (٧٩٠٩) عن محمَّد بن بشار. ورواه الحاكم في \"المستدرك\" ١/ ٧١٤: وقال صحيح الإسناد ولم يخرجاه. من طريق خشنام الصديق كلاهما عن عبد الله بن يزيد قال: حدثنا حيوة بن شريح، عن دراج به بنحوه.\nورواه النسائي كتاب الاستعاذة، باب الاستعاذة من الدين ٨/ ٢٦٤، وفي \"السنن الكبرى\" ٤/ ٤٥٣ (٧٩٠٨)، والإمام أحمد في \"المسند\" ٢/ ٣٨ (١١٣٣٣) من طريق ابن لهيعة، ولم يسمه النسائي.\nورواه النسائي كتاب الاستعاذة، باب الاستعاذة من شر الكفر ٨/ ٦٧، وفي \"السنن الكبرى\" ٤/ ٤٥٦ (٧٩٢٠)، وابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٣٠٢ (١٠٢٦) من طريق ابن وهب، كلاهما عن سالم بن غيلان به بنحوه.\nقلت: وهذا إسناد ضعيف؛ رواية دراج عن أبي الهيثم فيها ضعف.\n(٣) كامل بن أحمد أبو جعفر النحوي، ثقة.","vol":"7","page":470},{"text":"أحمد بن عثمان (١)، قال: أنا أبو بكر أحمد بن سهيل (٢) الضرير (٣)، قال: نا عبد الله بن محمَّد بن أيوب (٤)، قال: نا الحسين (٥) بن علوان (٦)، عن هشام بن عروة (٧)، (عن أبيه (٨» (٩)، عن عائشة قالت: قال رسول الله - ﷺ -: \"الدَّين راية الله في الأرض، فإذا أراد الله (١٠) أن يذل عبدًا (١١) ابتلاه بالدين، وجعله في عنقه\" (١٢).\n_________\n(١) محمَّد بن أحمد بن عثمان بن العنبر أبو نصر المروزي، ثقة.\n(٢) في (ح)، (أ): سهل.\n(٣) أحمد بن سهيل -أو سهل- الضرير، أبو بكر. لم أظفر له بترجمة.\n(٤) عبد الله بن محمَّد بن أيوب بن صبيح أبو محمَّد المخرمي البغدادي.\nقال ابن أبي حاتم في \"الجرح والتعديل\" ٥/ ١١: سمعت منه مع أبي، وهو صدوق. توفي سنة (٢٦٥ هـ).\nوانظر: \"تاريخ بغداد\" للخطيب ١٠/ ٨١، \"سير أعلام النبلاء\" للذهبي ١٢/ ٣٥٩.\n(٥) كذا في (ش)، (ح)، (أ). وفي الأصل: الحسن.\n(٦) الحسين بن علون بن قدامة الكلبي أبو علي الكوفي.\nسكن بغداد. قال أبو حاتم، والدارقطني: متروك. وقال يحيى بن معين، والنسائي، وغيرهما: كذاب. وقال ابن حبَّان: كان يضع الحديث على هشام بن عروة وغيره من الثقات وضعًا، لا تحل كتابة حديثه إلا على جهة التعجب.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦١، \"المجروحين\" لابن حبَّان ١/ ٢٤٤، \"تاريخ بغداد\" للخطيب ٨/ ٦٢، \"لسان الميزان\" لابن حجر ٢/ ٢٩٩.\n(٧) هشام بن عروة، ثقة.\n(٨) عروة بن الزبير، ثقة.\n(٩) ساقطة من (ش).\n(١٠) زيادة من (ش)، (أ).\n(١١) في (ش)، (ح): عبده.\n(١٢) [٦٦٦] الحكم على الإسناد: =","vol":"7","page":471},{"text":"[٦٦٧] (وأخبرني ابن فنجويه (١» (٢)، قال: نا أحمد بن جعفر بن حمدان (٣)، قال: نا بندار بن عَبْدَك (٤) القاضي (٥)، قال: نا أبو سلمة (٦) يحيى بن المغيرة المخزومي (٧)،\n_________\n= الحديث بهذا الإسناد موضوع، فيه الحسين بن علوان كذاب.\nالتخريج:\nلم أجد من أخرجه من حديث عائشة، وقد روى الحاكم في \"المستدرك\" ٢/ ٢٩، وعزاه الألباني في \"سلسلة الأحاديث الضعيفة\" ١/ ٦٨٦ (٤٧٣) لأبي بكر الشافعي في \"الفوائد المنتقاة\" والديلمي في \"مسند الفردوس\". وانظر \"فردوس الأخبار\" ٢/ ٢٢٧ (٣٠٩٧)، كلهم من طريق بشر بن عبيد الدارسي قال: نا حماد ابن سلمة عن أيوب، عن نافع، عن ابن عمر به مرفوعًا بنحوه.\nقال الحاكم في \"المستدرك\" ٢/ ٢٩: صحيح على شرط مسلم. وتعقبه الذهبي بقوله: بشر واه.\nوقال المنذري في \"الترغيب والترهيب\" ٢/ ٥٩٦: رواه الحاكم، وقال: على شرط مسلم، قلت: بل بشر واه.\nوأورده السيوطي في \"الجامع الصغير\" وعزاه للحاكم، ورمز له بالصحة.\nوتعقبه المناوي في \"فيض القدير\" ٣/ ٥٥٦ (٤٣٠٤)، فقال: ... ورده الذهبي، فقال: بشر واه، فالصحة من أين؟ !\n(١) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (ح): وأخبرنا الحسين بن محمد.\n(٣) أحمد بن جعفر بن حمدان أبو بكر القطيعي، ثقة خلط بأخرة.\n(٤) في (ش): عبد.\n(٥) بندار بن عبدك القاضي، لم أظفر له بترجمة.\n(٦) كذا في (ش)، (ح)، (أ) وهو الصواب. وفي الأصل: مسلمة.\n(٧) يحيى بن المغيرة أبو سلمة المخزومي، صدوق.","vol":"7","page":472},{"text":"قال: نا ابن أبي فُدَيك (١)، عن يزيد بن عِياض (٢)، عن الأعرج (٣)، عن أبي هريرة قال: قال أبو موسى الأشعري (٤): قال (٥) رسول الله -ﷺ-: \"ما من خطيئة أعظم عند الله -﷿- بعد الكبائر من أن يموت الرجل وعليه أموال الناس دينًا في عنقه لا يوجد لها قضاء\" (٦).\n_________\n(١) محمد بن إسماعيل بن أبي فديك، صدوق.\n(٢) يزيد بن عياض بن جُعْدُبَة الليثي أبو الحكم المدني.\nنزيل البصرة، قد ينسب إلى جده، كذبه مالك وغيره. توفي زمن المهدي. وذكره الذهبي في \"تاريخ الإسلام\" للذهبي ٩/ ٢٦٣ فيمن توفي بين سنتي (١٥١ هـ) وسنة (١٦٠ هـ).\nوانظر: \"الكامل\" لابن عدي ٧/ ٢٦٣، \"تهذيب الكمال\" للمزي ٣٢/ ٢٢١، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٢٥، \"تقريب التهذيب\" لابن حجر (٧٧٦١).\n(٣) عبد الرحمن بن هرمز الأعرج، ثقة، ثبت.\n(٤) صحابي مشهور.\n(٥) ساقطة من (ح)، (أ).\n(٦) [٦٦٧] الحكم على الإسناد:\nالحديث بهذا الإسناد موضوع، فيه يزيد بن عياض كذاب.\nالتخريج:\nرواه ابن عدي في \"الكامل\" ٧/ ٢٦٤ من طريق دحيم قال: حدثنا ابن أبى فديك به.\nوقد روى أبو داود كتاب البيوع، باب التشديد في الدين (٣٣٤٢)، والإمام أحمد في \"المسند\" ٤/ ٣٩٢ (١٩٤٩٥)، والروياني في \"مسنده\" ١/ ٣٢٧ (٤٩٦)، والبيهقي في \"شعب الإيمان\" ٤/ ٤٠٠ (٥٥٤١، ٥٥٤٢)، كلهم من طريق سعيد ابن أبي أيوب قال: سمعت أبا عبد الله القرشي يقول: سمعت أبا بردة بن أبي موسى الأشعري عن أبيه به بنحوه مرفوعًا.\nوذكره السيوطي، ورمز لحسنه. وقال المناوي: ولم يضعفه -يعني أبا داود- فهو =","vol":"7","page":473},{"text":"[٦٦٨] (وأخبرني ابن فنجويه (١» (٢)، قال: نا موسى بن محمد بن (على (٣)، قال: نا) (٤) (علي بن محمد) (٥) بن عبد الله بن ماهان (٦)، قال: نا علي بن زيد (٧) الصفار (٨)، قال: نا عبد الله بن وهب (٩)، قال: أخبرني (١٠) الحارث (١١) بن نبهان (١٢)، عن يزيد بن أبي خالد (١٣)،\n_________\n= صالح وسنده جيد. \"فيض القدير\" ٣/ ١٦٨ (٢٩٢٥).\n(١) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (ح): أخبرنا الحسين بن محمد.\n(٣) موسى بن محمد بن علي بن عبد الله، لم أظفر له بترجمة.\n(٤) ساقطة من (ش).\n(٥) من (ح)، وفي باقي النسخ: محمد بن علي.\n(٦) لم أجده.\n(٧) في (ح): يزيد.\n(٨) علي بن زيد أو يزيد الصفار، لم أظفر له بترجمة.\n(٩) عبد الله بن وهب، ثقة.\n(١٠) في (ش): وأخبرني. وفي (ح): أنا.\n(١١) إلى هنا ينتهي السقط من (ز) المشار إليه آنفًا.\n(١٢) الحارث بن نبهان الجَرْمي أبو محمد البصري. متروك. توفي بعد (١٦٠ هـ).\nانظر: \"الكامل\" لابن عدي ٢/ ١٩١، \"تهذيب التهذيب\" لابن حجر ١/ ٣٣٨، \"تقريب التهذيب\" لابن حجر (١٠٥١).\n(١٣) في (ش): بن خالد. وفي \"شعب الإيمان\" للبيهقي: يزيد أبي خالد. وفي \"مسند الشهاب\" للقضاعي: يزيد بن خالد.\nوهو: يزيد بن عبد الرحمن أبو خالد الدالاني، مشهور بكنيته، وهو من أتباع التابعين، وثقة ابن معين، وقال ابن حجر: صدوق يخطئ كثيرا وكان يدلس.\n\"تهذيب الكمال\" للمزي ٣٣/ ٢٧٣، \"تقريب التهذيب\" لابن حجر (٨٠٧٢).","vol":"7","page":474},{"text":"عن أبي (١) أيوب (٢)، عن أنس بن مالك (٣) أن رسول الله -ﷺ- قال: \"إياكم والدَّين، فإنه هَمٌ بالليل، ومَذَلَّة بالنهار\" (٤).\n* * *\n_________\n(١) ساقطة من (ح).\n(٢) حمزة بن سلمة الهمداني أبو أيوب الدالاني.\nروى عنه أكثر من واحد، وذكره ابن حبان وابن شاهين في \"الثقات\". وقال يحيى ابن معين: صالح. وقال أبو حاتم وتبعه الذهبي: مجهول.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢١١، \"الثقات\" لابن حبان ٤/ ١٧٠، \"تاريخ أسماء الثقات\" لابن شاهين (ص ٧١)، \"ميزان الاعتدال\" للذهبي ١/ ٦٠٨، \"لسان الميزان\" لابن حجر ٢/ ٣٥٩.\n(٣) صحابي مشهور.\n(٤) [٦٦٨] الحكم على الإسناد:\nفيه من لم أظفر له بترجمة، والحارث بن نبهان متروك.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٤/ ٤٠٤ (٥٥٥٤)، والقضاعي في \"مسند الشهاب\" ٢/ ٩٦ (٩٥٨)، والواحدي في \"الوسيط\" ١/ ٤٠١ كلهم من طريق بحر ابن نصر قال: حدثنا ابن وهب به.\nورواه الديلمي في \"مسنده\" انظر \"فردوس الأخبار\" ١/ ٣٨٤ (١٥٤٤) من حديث أنس.\nوعزاه السيوطي في \"الجامع الصغير\" للبيهقي في \"الشعب\"، ورمز لضعفه. وقال المناوي: وفيه الحارث بن شهاب الصواب نبهان، قال الذهبي: ضعفوه، ورواه عنه أيضًا الديلمي.\n\"فيض القدير\" للمناوي ٣/ ١٦٨ (٢٩٢٥)، وانظر \"ضعيف الجامع الصغير\" ٢/ ٢٥٦ (٢١٩٨).","vol":"7","page":475},{"text":"<span data-type=\"title\" id=toc-653>٢٨١ </span>- قوله -﷿-: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾\nقرأ أبو بَحْرِيَّة، وسلَّام، ويعقوب، وأبو عمرو: (تَرجِعون) بفتح التاء (وكسر الجيم) (١)، واعتُبر (٢) بقراءة أبي: (واتقوا يومًا تصيرون فيه إلى الله) (٣). وقرأ الآخرون بضم التاء (وفتح الجيم) (٤) اعتبارًا بقراءة عبد الله: (واتقوا يومًا تردُّون فيه إلى الله) (٥). ﴿ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ﴾.\n[٦٦٩] أخبرني (٦) أبو الحسين (٧) على (بن محمد) (٨) بن الحسن الجرجاني (٩)، قال: أخبرني (١٠) أبو القاسم زيد بن علي بن أحمد بن\n_________\n(١) زيادة من (ج).\nانظر: \"السبعة\" لابن مجاهد (ص ١٩٣)، \"الغاية في القراءات العشر\" لابن مهران الأصبهاني (ص ١٢١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٠٨.\n(٢) في (ش)، (أ): واعتبروا. وفي (ز): اعتبارًا.\n(٣) عزاها له الزمخشري في \"الكشاف\" ١/ ٣٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٧٦، وأبو حيان في \"البحر المحيط\" ٢/ ٣٥٦.\n(٤) زيادة من (ج).\n(٥) عزاها له الكرماني في \"شواذ القراءة\" (٤٥ ب)، والزمخشري في \"الكشاف\" ١/ ٣٢٣، وأبو حيان في \"البحر المحيط\" ٢/ ٣٥٦، وعزاه إلى أُبي.\n(٦) في (ح)، (أ): أخبرنا.\n(٧) في (أ): الحسن.\n(٨) ساقطة من (ح).\n(٩) علي بن محمد بن الحسن أبو الحسين الخبازي الجرجاني، ثقة.\n(١٠) في (ح)، (أ): أنا.","vol":"7","page":476},{"text":"أبي بلال الكوفي (١) ببغداد، قال: أخبرني (٢) أبو جعفر أحمد بن فَرَح (٣) ابن جبريل (٤)، قال: نا أبو عمر (٥) حفص بن عمر الدوري (٦)، عن محمد\n_________\n(١) زيد بن علي بن أحمد بن محمد بن عمران بن أبي بلال العجلي أبو القاسم الكوفي، ثقة.\n(٢) في (ح): أنا.\n(٣) كذا في (ح) وهو الصواب. وفي الأصل، (ش)، (ز)، (أ): فرج.\n(٤) أحمد بن فرح بن جبريل الضرير المقرئ أبو جعفر البغدادي.\nقال حمزة السهمي: وسألته -أي الدارقطني- عنه فقال: ما كان به بأس، أو قال ثقة.\nوقال الخطيب: وكان ثقة، نزل الكوفة، ومات بها. وقال الذهبي: كان ثقة، مأمونًا. توفي سنة (٣٠٣ هـ)، وقد قارب التسعين.\n\"سؤالات حمزة السهمي للدارقطني\" (ص ١٤٧)، \"تاريخ بغداد\" للخطيب ٤/ ٣٤٥، \"معرفة القراء الكبار\" للذهبي ١/ ٢٣٨، \"تاريخ الإسلام\" للذهبي ٢٣/ ١١٠، \"غاية النهاية\" لابن الجزري ١/ ٩٥.\n(٥) في (أ): عمرو.\n(٦) حفص بن عمر بن عبد العزيز بن صهبان ويقال صهيب الأزدي أبو عمر الدوري البغدادي.\nإمام القراءة، وشيخ الناس في زمانه. ذكره ابن حبان في \"الثقات\". وقال العقيلي: ثقة. وقال أبو حاتم: صدوق. وقال أبو داود: رأيت أحمد يكتب عن أبي عمر الدوري. وقال الدارقطني: ضعيف. وقال ابن حجر: لا بأس به. ولد سنة بضع وخمسين ومئة، وتوفي سنة (٢٤٦ هـ).\n\"الثقات\" لابن حبان ٨/ ٢٠٠، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٨٣، \"سؤالات الحاكم للدارقطني\" (ص ١٩٦)، \"معرفة القراء الكبار\" للذهبي ١/ ١٩١، \"سير أعلام النبلاء\" للذهبي ١١/ ٥٤١، \"تهذيب التهذيب\" لابن حجر ١/ ٤٥٤، \"تقريب التهذيب\" لابن حجر (١٤١٦).","vol":"7","page":477},{"text":"ابن مروان (١)، عن الكلبي (٢) فيما ساقه، عن أبي صالح (٣)، عن ابن عباس في قوله: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾ فقال: هذِه آخر آية نزلت على رسول الله -ﷺ-، قال جبريل -﵇-: ضعها على رأس ثمانين ومائتين من البقرة (٤).\n_________\n(١) محمد بن مروان السدي الصغير، متهم بالكذب.\n(٢) محمد بن السائب الكلبي، متهم بالكذب، ورُمي بالرفض.\n(٣) باذام مولي أم هاني أبو صالح، ضعيف، مدلس.\n(٤) [٦٦٩] الحكم على الإسناد:\nإسناده واهٍ جدًّا؛ فيه محمد بن مروان السدي الصغير متهم. وهذا السند يسميه العلماء سلسلة الكذب.\nالتخريج:\nرواه سفيان الثوري في \"تفسيره\" (ص ٧٣) (١٣٢)، وعنه الفريابي في \"تفسيره\" كما عزاه له السيوطي في \"الإتقان\" ٢/ ٤٠٧، ومن طريق الثوري رواه البيهقي في \"دلائل النبوة\" ٧/ ١٣٧. ورواه الفراء في \"معاني القرآن\" ١/ ١٨٣، عن أبي بكر بن عياش. ورواه الواحدي في \"أسباب النزول\" (ص ١٤)، من طريق محمد بن فضيل، كلهم عن الكلبي به بنحوه.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٦٥٣ من هذا الطريق لعبد بن حميد وابن المنذر.\nوقد روى النسائي في \"تفسيره\" ١/ ٢٩٠ (٧٧، ٧٨)، والطبري في \"جامع البيان\" ٣/ ١١٤ - ١١٥، والنحاس في \"معاني القرآن\" ١/ ٣١٢، والطبراني في \"المعجم الكبير\" ١١/ ٢٩٣ (١٢٠٤٠)، والبيهقي في \"دلائل النبوة\" ٧/ ١٣٧، كلهم من طريق يزيد النحوي عن عكرمة. ورواه الطبراني في \"المعجم الكبير\" ١٢/ ١٩ (١٢٣٥٧)، وابن مردويه كما عزاه إليه ابن كثير في \"تفسير القرآن العظيم\" ١/ ٥٠٣، كلاهما من طريق حبيب بن أبي ثابت عن سعيد بن جبير. =","vol":"7","page":478},{"text":"[٦٧٠] وأخبرنا أبو زكريا يحيى بن إبراهيم بن محمد (بن يحيى) (١) المزكي ﵀ (٢)، قال: أنا (٣) أبو محمد دعلج (بن أحمد (٤) بن دعلج) (٥) السجزي (٦) بمدينة السلام (٧)، وانتخبه (٨) أبو\n_________\n= ورواه أبو عبيد في \"فضائل القرآن\" (ص ٣٧٠)، والطبري في \"جامع البيان\" ٣/ ١١٥ من طريق ابن جريج. وفي ٣/ ١١٥ من طريق عطية العوفي. وفي ٣/ ١١٥، والواحدي في \"أسباب النزول\" (ص ١٤)، وفي \"الوسيط\" ١/ ٤٠٠، كلاهما من طريق الضحاك، كلهم عن ابن عباس أنه قال: آخر آية نزلت: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾.\n(١) ساقطة من (ح).\n(٢) يحيى بن إبراهيم بن محمد بن يحيى المزكي أبو زكريا النيسابوري.\nقال الخليلي: ثقة.\nوقال عبد الغافر: وكان عديم النظير دينًا، وزهدًا، وورعًا، وصلاحًا، وإتقانًا، وصدقًا، واحتياطًا في الرواية ما كان يحدث إلا من كتابه يقرأ عليه؛ فينظر في أصله.\nولد سنة نيف وثلاثين وثلاث مئة، وتوفي في ذي الحجة سنة (٤١٤ هـ).\n\"الإرشاد\" للخليلي ٣/ ٨٦٣، \"المنتخب من السياق\" للصريفيني (ص ٤٨١)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٩٥، \"طبقات الشافعية\" للإسنوي ٢/ ٣٩٦.\n(٣) في (أ): ثنا.\n(٤) في (ز): محمد.\n(٥) ما بين القوسين ساقط من (ش).\n(٦) كذا في (ح)، (ز)، (أ) وهو الصواب. وفي الأصل: الشجري. وفي (ش): السجز.\nوهو دعلج بن أحمد بن دعلج، ثقة، ثبت.\n(٧) في (أ) زيادة: قال.\n(٨) قال الخطيب في \"الجامع لأخلاق الراوي وآداب السامع\" ٢/ ١٥٥ - ١٥٩: إذا =","vol":"7","page":479},{"text":"الحسن الدارقطني (١)، وكتبه لي بخطه- قال: نا محمد بن سليمان الواسطي (٢)\n_________\n= كان المحدث مكثرًا، وفي الرواية متعسرًا، فينبغي للطالب أن ينتقي حديثه، وينتخبه، فيكتب عنه ما لا يجده عند غيره ... ومن لم تعل في المعرفة درجته، فينبغي أن يستعين ببعض حفاظ وقته على انتقاء ما له غرض في سماعه وكتبه ... ينبغي للمنتخب أن يقصد تخير الأسانيد العالية، والطرق الواضحة، والأحاديث الصحيحة ... ولا يُذهب وقته في الترهات من تتبع الأباطيل، والموضوعات.\n(١) علي بن عمر بن أحمد بن مهدي بن مسعود أبو الحسن الدارقطني البغدادي.\nقال الحاكم: ما رأى مثل نفسه. وقال الخطيب: كان فريد عصره وقريع دهره ونسيج وحده وإمام وقته، انتهى إليه علم الأثر والمعرفة بعلل الحديث وأسماء الرجال وأحوال الرواة. وقال السمعاني: أحد الحفاظ المتقنين المكثرين، وكان يضرب به المثل في الحفظ. ولد سنة (٣٠٦ هـ) وقيل (٣٠٥ هـ). وتوفي في ذي القعدة سنة (٣٨٥ هـ).\n\"تاريخ بغداد\" للخطيب ١٢/ ٣٤، \"الأنساب\" للسمعاني ٢/ ٤٣٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٤٩، مقدمة كتاب \"المؤتلف والمختلف\" للدكتور موفق عبد القادر ١/ ٩ - ٥٦.\n(٢) محمد بن سليمان بن الحارث الباغندي أبو بكر الواسطي.\nذكره ابن حبان في \"الثقات\". وقال الدارقطني: لا بأس به. وقال الخطيب: رواياته مستقيمة. وقال الذهبي: واختلفت أقوال الدارقطني فيه، فقال مرة: لا بأس به. ومرة: ضعيف. وقال ابن أبي الفوارس: ضعيف الحديث. قال الذهبي: ولعل ابن أبي الفوارس إنما عنى بالضعف ولده. وقال الذهبي أيضًا: لا بأس به. توفي في ذي الحجة سنة (٢٨٣ هـ).\n\"الثقات\" لابن حبان ٩/ ١٤٩، \"سؤالات الحاكم للدارقطني\" (ص ١٤٠)، \"تاريخ بغداد\" للخطيب ٥/ ٢٩٨، \"سير أعلام النبلاء\" للذهبي ٣/ ٣٨٦، \"ميزان الاعتدال\" للذهبي ٣/ ٥٧١، \"لسان الميزان\" لابن حجر ٥/ ١٨٦. =","vol":"7","page":480},{"text":"قال: نا قبيصة بن عقبة (١) قال: نا سفيان (٢)، عن عاصم (٣)، عن الشعبي (٤)، عن ابن عباس قال: آخر آية نزلت (٥) على (رسول الله -ﷺ-) (٦) آية الربا (٧).\n_________\n= قلت: ورد في \"سؤالات الحاكم للدارقطني\": محمد بن سليمان بن الحارث الباغندي: ضعيف. ورأى محقق الكتاب -وأظنه هو الصواب- أن المقصود هو: محمد بن محمد بن سليمان الابن نسب إلى جده فهو المتكلم فيه.\n(١) زيادة من (ش)، (ح)، (أ).\nوهو قبيصة بن عقبة السوائي أبو عامر الكوفي، قال ابن حجر: صدوق، ربما خالف.\n(٢) سفيان الثوري، ثقة، حافظ.\n(٣) عاصم بن سليمان الأحول، ثقة.\n(٤) عامر بن شراحيل الشعبي، ثقة.\n(٥) في جميع النسخ: أنزلت.\n(٦) في (ز): النبي -﵇-.\n(٧) [٦٧٠] الحكم على الإسناد:\nإسناده حسن؛ فيه محمد بن سليمان الباغندي لا بأس به، وقد توبع؛ فالحديث صحيح لغيره.\nالتخريج:\nرواه البخاري كتاب التفسير، باب قوله: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾ (٤٥٤٤). وأبو عبيد في \"فضائل القرآن\" (ص ٣٦٩)، والطبري في \"جامع البيان\" ٣/ ١١٥ عن عمر بن شبة. ورواه البيهقي في \"دلائل النبوة\" ٧/ ١٣٧ من طريق حفص بن عمر، كلهم عن قبيصة بن عقبة به بنحوه.\nقال ابن حجر في \"فتح الباري\" ٨/ ٢٠٥: كذا ترجم المصنف بقوله: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾ وأخرج هذا الحديث بهذا اللفظ، ولعله أراد أن يجمع بين قولي ابن عباس؛ فإنه جاء عنه ذلك من هذا الوجه وجاء عنه من وجه آخر: آخر آية =","vol":"7","page":481},{"text":"القول في تفصيل آخر ما نزل من القرآن:\nقال المفسرون: لما نزلت هذِه الآية (١): ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ (٣٠)﴾ (٢). قال رسول الله -ﷺ-: \"ليتني أعلم متى يكون ذلك\" فأنزل الله -﷿- سُورَة النصر (٣).\nفكان (رسول الله -ﷺ-) (٤) بعد نزول هذِه السورة يسكت بين التكبير\n_________\n= نزلت على النبي -ﷺ- ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾ .. وطريق الجمع بين هذين القولين أن هذِه الآية هي ختام الآيات المنزلة في الربا؛ إذ هي معطوفة عليهن. وانظر \"المرشد الوجيز\" لأبي شامة (ص ٣١).\nوقال السيوطي في \"الإتقان\" ١/ ١٨٠: ولا منافاة عندي بين هذِه الروايات في آية الربا، ﴿وَاتَّقُوا يَوْمًا﴾، وآية الدين؛ لأن الظاهر أنها نزلت دفعة واحدة كترتيبها في المصحف؛ ولأنها في قصة واحدة، فأخبر كل عن بعض ما نزل بأنه آخر، وذلك صحيح ..\n(١) في (أ) زيادة: قوله تعالى.\n(٢) الزمر: ٣٠.\n(٣) في (ز) زيادة: إلى آخرها.\nأخرج عبد بن حميد في \"تفسيره\" عن قتادة قال: في قوله: ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ (٣٠)﴾ نعى لنبيه -ﷺ- نفسه، ونعى لكم أنفسكم.\nانظر: \"الدر المنثور\" للسيوطي.\nوقد روى النسائي في \"تفسيره\" ٢/ ٥٦٥ (٧٣١) من طريق سعيد بن جبير، عن ابن عباس قال: سأل رسول الله -ﷺ- متى يموت قال: ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ فهي آيتك من الموت\". ورواه البخاري كتاب التفسير، باب قوله: ﴿وَرَأَيْتَ النَّاسَ يَدْخُلُونَ﴾ (٤٩٦٩) من هذا الطريق بلفظ: نُعيتْ له نفسه. وفي باب قوله ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ﴾ (٤٩٧٠) قال: هو أجل رسول الله -ﷺ- أعلمه له.\n(٤) في (ز): النبي -﵇-.","vol":"7","page":482},{"text":"والقراءة، فيقول فيها (١): \"سبحان الله وبحمده، وأستغفر الله وأتوب إليه\" (٢). فقيل له: (٣): إنك لم تكن تقوله قبل هذا! فقال: \"أما إنَّ نفسي نُعِيت (٤) إليّ\" ثم بكي بكاءً شديدًا. فقيل: يا رسول الله، أتبكي (٥) من الموت وقد غَفَر الله لك ما تقدم من ذنبك وما تأخر؟ ! قال: \"فأين هول المطلع؟ فأين ضيق القبر وظلمة اللحد؟ فأين القيامة والأهوال؟ \"\nفعاش رسول الله -ﷺ- بعد نزول هذِه السورة (٦) عامًا (٧).\nثم نزلت (٨): ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ إلى آخر\n_________\n(١) ساقطة من (أ).\n(٢) رواه البخاري كتاب الأذان، باب الدعاء في الركوع (٧٩٤)، وفي التفسير، باب سورة: ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ (٤٩٦٧، ٤٩٦٨)، ومسلم كتاب الصلاة، باب ما يقال في الركوع والسجود (٤٨٤) من حديث عائشة ﵂.\nوقد روى مسلم في التفسير (٣٠٢٤). والنسائي في \"تفسيره\" ٢/ ٥٦٨ (٧٣٣) من طريق عبيد الله بن عبد الله بن عتبة قال: قال لي ابن عباس: تعلم آخر سورة نزلت جميعًا؟ قلت: نعم ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ قال: صدقت.\n(٣) زيادة من (أ).\n(٤) قبلها في (ح): قد.\n(٥) قبلها في جميع النسخ: أوَتبكي. والمثبت من الأصل.\n(٦) في (أ): الآية.\n(٧) في (ش)، (ح)، (أ) زيادة: تامًّا.\n(٨) في (أ): أنزل عليه.","vol":"7","page":483},{"text":"السورة (١) (٢)، وهذِه السورة آخر سورة كاملة نزلت (٣) من القرآن. فعاش (رسول الله -ﷺ-) (٤) بعدها ستة أشهر. ثم لما خرج رسول الله -ﷺ- إلى حجة الوداع نزلت (٥) عليه في الطريق (قوله تعالى) (٦): ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ (٧) (٨) إلى آخرها فسميت آية الصيف.\nثم نزل عليه (٩) وهو واقف بعرفة: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ (١٠) الآية (١١).\n_________\n(١) التوبة: ١٢٨.\n(٢) وقد روى عبد الله بن الإمام أحمد في \"زوائده على المسند\" ٥/ ١١٧ (٢١١١٣)، ٥/ ١٣٤ (٢١٢٢٦)، والحاكم في \"المستدرك\" وقال: صحيح على شرط الشيخين، ولم يخرجاه ٢/ ٣٦٨، والبيهقي في \"دلائل النبوة\" ٧/ ١٣٨ - ١٣٩، والواحدي في \"أسباب النزول\" (ص ١٥)، عن أبي بن كعب قال: آخر ما نزل من القرآن: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾.\n(٣) ساقطة من (ش).\n(٤) في (ز): النبي -﵇-.\n(٥) في (أ): نزل.\n(٦) من (أ).\n(٧) النساء: ١٧٦.\n(٨) وقد روى البخاري كتاب التفسير، باب قوله: ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ (٤٦٠٥)، وفي باب قوله: ﴿بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ﴾ (٤٦٥٤). ومسلم في الفرائض، باب آخر آية أنزلت آية الكلالة (١٦١٨) عن البراء بن عازب قال: آخر سورة نزلت براءة، وآخر آية نزلت: ﴿يَسْتَفْتُونَكَ﴾.\n(٩) ساقطة من (أ).\n(١٠) المائدة: ٣.\n(١١) رواه البخاري كتاب الإيمان، باب زيادة الإيمان ونقصانه (٤٥)، وكتاب =","vol":"7","page":484},{"text":"فعاش بعدها (أحدًا وثمانين يومًا (١)، ثم نزلت عليه آيات الربا، ثم نزلت (٢) بعدها: ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾ وهي آخر آية نزلت من السماء. فعاش رسول الله -ﷺ- بعدها) (٣) أحدًا وعشرين يومًا (٤). وقال ابن جريج: تسع ليال (٥). وقال سعيد بن جبير ومقاتل: سبع ليال (٦).\n_________\n= التفسير، باب قوله: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ (٤٦٠٦)، ومسلم في التفسير (٣٠١٧)، من حديث عمر بن الخطاب ﵁.\nقال البيهقي في \"دلائل النبوة\" ٧/ ١٣٩: هذا الاختلاف يرجع -والله أعلم- إلى أن كل واحد منهم أخبر بما عنده من العلم، أو أراد أن ما ذكر من أواخر الآيات التي نزلت.\nوقال ابن حجر في \"فتح الباري\" ٨/ ٢٠٥٥: وأما ما سيأتي من حديث البراء ... فيجمع بينه وبين قول ابن عباس بأن الآيتين نزلتا جميعًا، فيصدق أن كلًّا منهما آخر بالنسبة لما عداهما، ويحتمل أن تكون الآخرية في آية النساء مقيدة بما يتعلق بالمواريث مثلًا بخلاف آية البقرة، ويحتمل عكسه، والأول أرجح لما في آية البقرة من الإشارة إلى معنى الوفاة المستلزمة لخاتمة النزول.\n(١) في (أ): ليلة.\n(٢) في (أ): نزل.\n(٣) ما بين القوسين ساقط من (ح).\n(٤) انظر: \"الكشاف\" للزمخشري ١/ ٣٢٣، \"معالم التنزيل\" للبغوي ١/ ٣٤٧، \"فتح الباري\" لابن حجر ٨/ ٢٠٥.\nوقد روى الفريابي في \"تفسيره\" كما عزاه له السيوطي في \"الإتقان\" ١/ ١٧٨،\nوالبيهقي في \"دلائل النبوة\" ٧/ ١٣٧، كلاهما من طريق الكلبي عن أبي صالح،\nعن ابن عباس قال: بين نزولها وبين موت النبي -ﷺ- أحد وثمانون يومًا.\n(٥) رواه أبو عبيد في \"فضائل القرآن\" (ص ٣٧٠) وفيه: سبع، والطبري في \"جامع البيان\" ٣/ ١١٥.\n(٦) قول سعيد بن جبير رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٥٤ (٢٩٤٤)، وقول مقاتل بن سليمان في \"تفسيره\" ١/ ١٤٧ وورد فيهما: تسع.","vol":"7","page":485},{"text":"ثم مات -ﷺ- يوم الإثنين لليلتين خلتا من شهر ربيع الأول، حين زاغت الشمس، سنة إحدى عشرة من الهجرة، وإحدى من ملك أرْدَشِير بن شيْرَويه بن أبْرَوِيز بن هُرمز بن نوشروان. بأبي رسول الله -ﷺ- ماضيًا (١).\n_________\n(١) انظر: \"مغازي الواقدي\" ٣/ ١١٢٠، \"التاريخ\" لخليفة بن خياط (ص ٩٤)، \"تاريخ الرسل والملوك\" للطبري ٣/ ٢٠٠، \"دلائل النبوة\" للبيهقي ٧/ ٢٣٣ - ٢٣٥، \"عيون الأثر\" لابن سيد الناس ٢/ ٤٠٨.","vol":"7","page":486},{"text":"<span data-type=\"title\" id=toc-654>٢٨٢ </span>- قوله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ﴾ الآية (١).\nقال ابن عباس: لما حرم الله -﷿- الربا أباح السَّلَم (٢) فقال: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ﴾ (٣) أي: داين بعضكم (٤) بعضًا.\nوالدَّين: ما كان مؤجلًا، والعين: ما كان حاضرًا، يقال: دَانَ فلانٌ فلانًا يَدِينه إذا أعطاهُ الدَّين، فهو دائن. المُعْطَى مَدِينٌ ومَدْيُون (٥)، فقوله: ﴿إِذَا تَدَايَنْتُمْ بِدَيْنٍ﴾ يدخل فيه الدَّين، والنسيئة، والسَّلَم، وكل (٦) ما كان مؤجلًا من الحقوق.\nإنما قال: ﴿بِدَيْنٍ﴾ والمداينة لا تكون إلا بدين؛ لأنَّ المداينة قد تكون مجازاةً، وتكون معاطاةً، فأبان ذلك وقيده بقوله: ﴿بِدَيْنٍ﴾.\n_________\n(١) ساقطة من (أ).\n(٢) في (ح): السلف. وعليها طمس في (ز).\n(٣) رواه عبد الرزاق في \"المصنف\" ٨/ ٥ (١٤٠٦٤)، والشافعي في \"الأم\" ٣/ ٩٣، والطبري في \"جامع البيان\" ٣/ ١١٦ - ١١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٤٤ (٢٩٤٨)، والطبراني في \"المعجم الكبير\" ١٢/ ١٥٨ (١٢٩٠٣)، والحاكم في \"المستدرك\" ٢/ ٣١٤ وقال: صحيح على شرط الشيخين. والبيهقي في \"السنن الكبرى\" ٦/ ١٨، كلهم من طرق عن قتادة عن أبي حسان عنه بلفظ: أشهد أن السلف المضمون إلى أجل مسمى أن الله -﷿- قد أحله وأذن فيه، ويتلو هذِه الآية: ﴿إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى﴾. هذا لفظ الطبري في \"جامع البيان\" ٣/ ١١٧.\n(٤) ساقطة من (ش).\n(٥) انظر: \"معاني القرآن\" للزجاج ١/ ٣٦٠، \"معاني القرآن\" للنحاس ١/ ٣١٣.\n(٦) زيادة من (ح).","vol":"7","page":487},{"text":"وقيل: هو بمعنى التأكيد (١) كقوله: ﴿وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ﴾ (٢)، وقوله ﴿فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ (٣٠)﴾ (٣).\n﴿إِلَى أَجَلٍ مُسَمًّى﴾ أي (٤) وقت معلوم ﴿فَاكْتُبُوهُ﴾ هو أي: اكتبوا الدين (٥) الذي تداينتم به بيعًا كان أو قرضًا؛ لئلا يقع فيه جحود ولا نسيان ولا تدافع.\nواختلفوا في هذِه الكتابة هل هي واجبة أم لا؟ فقال بعضهم: هي فرض واجب. قال ابن جريج: من أدان فليكتب، ومن باع فليشهد (٦). وهذا القول اختيار محمد (٧) بن جرير الطبري (٨).\nيدل عليه:\n[٦٧١] ما أخبرنا ابن فنجويه (٩)، قال: نا أحمد بن إبراهيم بن\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣/ ١١٧، \"المدخل لتفسير كتاب الله\" للحدادي (ص ٢٩٦)، \"تفسير القرآن العظيم\" للسمعاني ٢/ ٤٦١.\n(٢) الأنعام: ٣٨.\n(٣) الحجر: ٣٠.\n(٤) في (أ): إلى.\n(٥) زيادة من (أ).\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ١١٧.\n(٧) ساقطة من (ح).\n(٨) \"تفسير ٦/ ٥٣.\n(٩) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية\nللمناكير.","vol":"7","page":488},{"text":"شاذان (١)، قال: نا محمد بن علي المقرئ (٢)، قال: نا معاذ بن المثنى (٣)، (قال: نا) (٤) أبي (٥)، عن شعبة (٦)، عن فِراس (٧)،\n_________\n(١) أحمد بن إبراهيم بن شاذان، ثقة.\n(٢) محمد بن علي بن الهيثم البزار المقرئ أبو بكر البغدادي.\nيعرف بابن علوان. قال أبو علي بن شاذان: كان شيخًا، صالحًا، ثقة. ولد سنة (٢٦٠ هـ). وتوفي في جمادى الأولى سنة (٣٥٠ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ٨٣، \"تاريخ الإسلام\" للذهبي ٢٥/ ٤٥١، \"غاية النهاية\" لابن الجزري ٢/ ٢١٢.\n(٣) كذا في جميع النسخ وهو الصواب. وفي الأصل: مبني.\nوهو معاذ بن المثنى بن معاذ بن معاذ العنبري، ثقة.\n(٤) ساقطة من (ش).\n(٥) المثنى بن معاذ بن معاذ العنبري، ثقة.\n(٦) شعبة بن الحجاج، ثقة، متقن.\n(٧) فراس بن يحيى الهمداني المُكْتب أبو يحيى الكوفي.\nقال الإمام أحمد، ويحيى بن معين، والنسائي، والعجلي، وابن سعد، وابن عمار: ثقة. وذكره ابن حبان في \"الثقات\" وقال: كان متقنًا. وقال أبو حاتم: شيخ كان معلمًا ثقة ما بحديثه بأس.\nوقال يحيى القطان: ما أنكرت من حديثه إلا حديث الاستبراء. وقال يعقوب بن سفيان: وذكره ابن حجر عن يعقوب بن شيبة: في حديثه لين، وهو ثقة. وقال الإمام أحمد في رواية: في حديثه ضعف. قال ابن حجر: صدوق ربما وهم، توفي سنة (١٢٩ هـ).\n\"تاريخ يحيى بن معين\" رواية الدارمي (ص ٥٦)، \"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٣١٨، \"الطبقات الكبرى\" لابن سعد ٦/ ٣٤٤، \"المعرفة والتاريخ\" للفسوي ٣/ ٩٢، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٩١، \"الثقات\" لابن حبان ٧/ ٣٢٢، \"تاريخ أسماء الثقات\" لاين شاهين (ص ١٨٧)، \"تهذيب التهذيب\" =","vol":"7","page":489},{"text":"عن الشعبي (١)، عن أبي بردة بن (٢) أبي موسى (٣)، عن أبيه (٤)، عن النبي -ﷺ- قال: \"ثلاثة يدعون الله فلا يستجاب لهم: رجل كان له دين فلم يُشْهِد، ورجل أعطى سفيهًا مالًا، وقد قال الله تعالى: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ﴾ (٥) ورجل كانت عنده امرأة سيئة الخلق فلم يطلقها\" (٦).\n_________\n= لابن حجر ٣/ ٣٨٢، \"هدي الساري\" لابن حجر (ص ٤٣٤).\nقلت: الأولى أن يقال فيه: ثقة، ربما وهم؛ فقد وثقه الأكثر، وأخرج له الجماعة، وأوهامه قليلة، ويكفي دليلًا على ذلك شهادة ابن القطان، وكلام الإمام أحمد الأخير إنما جاء في معرض موازنته براوٍ آخر.\n(١) عامر بن شراحيل الشعبي، ثقة.\n(٢) كذا في (ش)، (ح)، (أ). وفي الأصل، (ز): عن.\n(٣) أبو بردة بن أبي موسى الأشعري، ثقة.\n(٤) أبو موسى الأشعري، صحابي مشهور.\n(٥) النساء: ٥.\n(٦) [٦٧١] الحكم على الإسناد:\nإسناد ضعيف؛ المثنى بن معاذ لم يدرك شعبة وهو معلول بالمخالفة، وقد صح موقوفًا.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٦/ ٢٤٩ (٨٠٤١)، عن أبي عبد الله الحاكم، وعزاه الألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ٤٢٠ (١٨٠٥) لابن شاذان وهو الحسن بن أحمد أبو علي بن شاذان في \"المشيخة الصغرى\" ١/ ٥٧، ومن طريقه رواه الذهبي في \"تاريخ الإسلام\" ٢٥/ ٤٥٢، كلاهما عن أبي بكر محمد ابن علي بن الهيثم المقرئ به. ووقع عندهم -كما وقع عند المصنف- قال: حدثنا معاذ بن المثنى العنبري قال: حدثنا أبي عن شعبة به. =","vol":"7","page":490},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وهذا خطأ قديم، أظنه من محمد بن علي بن الهيثم؛ لأن المثنى بن معاذ بن معاذ لم يدرك شعبة، فقد ولد سنة (١٦٧ هـ)، وتوفي شعبة سنة (١٦٠ هـ)، وإنما المشهور بالرواية عن شعبة والده معاذ بن معاذ، فالصواب زيادة: حدثنا أبي، كما سيأتي. ورواه الحاكم في \"المستدرك\" ٢/ ٣٣١، وعنه البيهقي في \"السنن الكبرى\" ١٠/ ١٤٦، عن علي بن حمشاذ العدل قال: حدثني أبو المثنى معاذ بن المثنى بن معاذ بن معاذ العنبري قال: حدثنا أبي قال: حدثنا أبي قال: حدثنا شعبة، به بنحوه. وفي \"المستدرك\" قال: حدثنا أبو المثنى معاذ بن معاذ العنبري قال: حدثنا أبي. وهو خطأ والتصويب من \"إتحاف المهرة\" لابن حجر ١٠/ ١٠١ (١٢٣٤٧) وقال الحاكم في \"المستدرك\" ٢/ ٣٣١: هذا حديث صحيح على شرط الشيخين، ولم يخرجاه؛ لتوقيف أصحاب شعبة هذا الحديث على أبي موسى.\nورواه الطحاوي في \"شرح مشكل الآثار\" ٦/ ٣٥٧ (٢٥٣٠)، وأبو نعيم في \"مسانيد أبي يحيى فراس بن يحيى المكتب\" (ص ٩٣) (٢٩/ ٢)، كلاهما من طريق عمرو بن حكام. ورواه أبو نعيم في \"حلية الأولياء\" (٢٩/ ١) من طريق داود ابن إبراهيم الواسطي، كلاهما عن شعبة به.\nوعمرو بن حكام ضعيف. انظر \"لسان الميزان\" لابن حجر ٤/ ٣٦٠.\nوداود بن إبراهيم الواسطي، أظن أنه قاضي قزوين يروي عن شعبة، قال أبو حاتم: متروك الحديث، كان يكذب.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٠٧، \"لسان الميزان\" لابن حجر ٢/ ٤١٤.\nولا أظنه داود بن إبراهيم الواسطي الذي روى عنه أبو داود الطيالسي ووثقه؛ لأنه متقدم في الطبقة على قاضي قزوين، ولم يذكر بالرواية عن شعبة.\nوالحديث ذكره السيوطي، وعزاه للحاكم، ورمز لصحته، وقال المناوي: قال الذهبي: وهو مع نكارته إسناده نظيف. \"فيض القدير\" ٣/ ٤٤١ - ٤٤٢ (٣٥٥٤). قلت: لكنه معلول بالمخالفة؛ فقد رواه الطبري في \"جامع البيان\" ٤/ ٢٤٦ عن محمد بن المثنى. =","vol":"7","page":491},{"text":"وقال قوم (١): هو أمر استحباب وتخيير، فإن كَتَبَ فحسن، وإن ترك فلا بأس، كقوله ﷿: ﴿وَإِذَا حَلَلْتُمْ فَاصْطَادُوا﴾ (٢)، (وقوله تعالى) (٣): ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا﴾ (٤)، وهو اختيار الفراء (٥).\nوقال آخرون: كان كتاب (٦) الدين والإشهاد والرهن فرضًا، ثم نسخ ذلك كله بقوله: ﴿فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ﴾ وهو قول (٧) الشعبي (٨).\n_________\n= ورواه ابن الجوزي في \"نواسخ القرآن\" (ص ٢٢٤) من طريق محمد بن بشار، كلاهما عن محمد بن جعفر غندر، ورواه ابن أبي شيبة في \"المصنف\" ٦/ ٢٣٧ (١٧٣١٢)، ٧/ ٢٠٧ (٢٠٦٢١) عن يحيى بن سعيد، ورواه الخرائطي في \"مسا وئ الأخلاق\" (ص ٢٤) (٦) من طريق عمرو بن مرزوق. ورواه أبو نعيم في \"حلية الأولياء\" (٢٩ - ٢) من طريق عثمان بن عمر. وذكره أبو نعيم أيضًا عن روح ابن عبادة، كلهم عن شعبة به بنحوه موقوفًا.\nويلاحظ أن الذين وقفوه أوثق وأكثر وأشهر، فترجح روايتهم. قال الذهبي: ولم يخرجاه، لأن الجمهور رووه عن شعبة موقوفًا، ورفعه معاذ بن معاذ عنه. \"المستدرك\" ٢/ ٣٣١.\n(١) في (ح)، (ز): بعضهم.\n(٢) المائدة: ٢.\n(٣) زيادة من (أ).\n(٤) الجمعة: ١٠.\n(٥) \"معاني القرآن\" ١/ ١٨٣.\n(٦) ساقطة من (ح).\n(٧) ساقطة من (ش).\n(٨) رواه سفيان الثوري في \"تفسيره\" (ص ٧٣) (١٣٦)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ١٤٥ - ١٤٦) (٢٦٦، ٢٦٧)، وابن أبي شيبة في \"المصنف\" =","vol":"7","page":492},{"text":"ثم بين كيفية الكتابة فقال تعالى (١): ﴿وَلْيَكْتُبْ بَيْنَكُمْ كَاتِبٌ بِالْعَدْلِ﴾ قرأ الحسن: (وليَكتب) بكسر اللام (٢)، وهذِه اللام (٣) لام الأمر، ولا يؤمر بها غير الغائب، وهي إذا كانت مفردة (٤) فليس فيها (٥) إلا الحركة، فإذا (٦) كان قبلها واو أو فاء أو (ثم)، فأكثر العرب على تسكينها طلبًا للخفة، ومنهم من يكسرها على الأصل (٧). ومعنى الآية: وليكتب كتاب (٨) الدين بين البائع والمشتري\n_________\n= ٧/ ٢٠٧ (٢٠٦٢٠)، والطبري في \"جامع البيان\" ٣/ ١١٨ - ١١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٠ (٣٠٤٣)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٤٥، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٢٢).\nقال ابن الجوزي: وهذا ليس بنسخ؛ لأن الناسخ ينافي المنسوخ، ولم يقل هاهنا: فلا تكتبوا ولا تشهدوا، وإنما بين التسهيل في ذلك.\nوانظر \"جامع البيان\" للطبري ٣/ ١٢٠ - ١٢١، \"الناسخ والمنسوخ\"٢/ ١١٥، \"النسخ في القرآن الكريم\" لمصطفى زيد ٢/ ٦٨٣ - ٦٨٤.\n(١) في (ش)، (ح): عز من قائل.\n(٢) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، وأبو حيان في \"البحر المحيط\" ٢/ ٣٦٠، والسمين الحلبي في \"الدر المصون\" ٢/ ٦٥٣.\n(٣) ساقطة من (أ).\n(٤) من هنا يبدأ سقط من نسخة (ز) سنشير إلى نهايته.\n(٥) كذا في (ش)، (ح): (أ). وفي الأصل: بها.\n(٦) في (أ): وإن.\n(٧) انظر: \"اللامات\" للزجاجي (ص ٨٩)، \"اللامات\" لأبي الحسن الهروي (ص ١٢٠).\n(٨) كذا في (ش)، (ح)، (أ) وهو الأصح. وفي الأصل: كاتب.","vol":"7","page":493},{"text":"والطالب والمطلوب كاتب ﴿بِالْعَدْلِ﴾ أي: بالحق والإنصاف، فلا يزيد فيه ولا ينقص منه، ولا يُقَدِّم الأجل ولا يُؤَخِّرُهُ، ولا يكتب فيه شيئًا (يبطل به حقًّا لا يعلمه) (١) هو ﴿وَلَا يَأْبَ﴾ يمتنع (٢) ﴿كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ فَلْيَكْتُبْ﴾ وذلك أن الكُتَّاب كانوا قليلًا على عهد رسول الله -ﷺ-.\nواختلف العلماء في وجوب الكتابة على الكاتب والشهادة على الشاهد؛ فقال مجاهد والربيع: واجب على الكاتب إذا أُمِرَ أن يكتب (٣). وقال الحسن: ذلك في الموضع الذي لا يُقْدَرُ فيه على كاتب غيره فَيُضِرُّ بصاحب الدين إن (٤) امتنع، فإذا (٥) كان كذلك فهو فريضة، وإن قَدَرَ على كاتب غيره فهو في سَعَةٍ إذا قام به غيره (٦).\n_________\n(١) في (ش): حقًّا لأحدهما إلا يعلمه. وفي (ح): يبطل لأحدهما حقًّا به لا يعلمه.\n(٢) قبلها في (ش)، (ح): ولا. وفي (أ): لا.\n(٣) قول مجاهد رواه عبد الرزاق في \"المصنف\" ٨/ ٣٦٥ (١٥٥٦٠)، والطبري في \"جامع البيان\" ٣/ ١٢١، ٣/ ١٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٥٦ (٢٩٥٣)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٥٤ - ٦٥٥ لعبد بن حميد، وابن المنذر.\nوقول الربيع رواه الطبري في \"جامع البيان\" ٣/ ١٢١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٥٥ (٢٩٥٣).\n(٤) في (ح): إذا.\n(٥) في (أ): فإن.\n(٦) ذكره الواحدي في \"البسيط\" (١/ ١٦٧ أ)، والبغوي في \"معالم التنزيل\" ١/ ٣٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٨٤.","vol":"7","page":494},{"text":"وقال الضحاك: كانت هذِه عزيمة واجبة على الشاهد والكاتب، فنسخه قوله: ﴿وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ﴾ (١). وقال السدي: هو واجب عليه في حال فراغه (٢).\n﴿وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ﴾ يعني: المديون المطلوب يقر على نفسه بلسانه؛ ليُعلم ما عليه. والإملال والإملاء (٣) لغتان فصيحتان جاء بهما القرآن (٤)، قال الله تعالى: ﴿فَهِيَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلًا﴾ (٥).\nوأصل الإملال: إعادة الشيء مرة بعد مرة والإلحاح عليه، قال الشاعر:\nألا يا ديِارَ الحَيِّ بالسَّبُعانِ ... أَمَلَّ (٦) عليها بالبِلَى المَلَوانِ (٧)\n_________\n(١) رواه الطبري في \"جامع البيان\" ٣/ ١٣٦. وذكره الماوردي في \"النكت والعيون\" ١/ ٣٥٥. وذكره السمرقندي في \"بحر العلوم\" ١/ ٢٣٧ دون عزو لأحد.\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ١٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٥٧ (٢٩٦٢).\n(٣) ساقطة من (ش).\n(٤) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٤٤، \"الوسيط\" للواحدي ١/ ٤٠٣.\n(٥) الفرقان: ٥.\n(٦) في (ش): أَمْلَى.\n(٧) هو لتميم بن أُبي بن مقبل، والبيت في \"ديوانه\" (ص ٣٣٥)، وانظر \"الكتاب\" لسيبويه ٤/ ٢٥٩، \"الخصائص\" لابن جني ٣/ ٢٠٢، \"خزانة الأدب\" للبغدادي ٧/ ٣٠٤، \"لسان العرب\" لابن منظور ١٣/ ١٨٨ (ملل). =","vol":"7","page":495},{"text":"ثم خوفه (فقال تعالى) (١): ﴿وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا يَبْخَسْ مِنْهُ شَيْئًا﴾ أي: لا ينقص من الحق الذي عليه شيئًا، يقال: بخسه حقه، وبخصه، إذا نقصه. ونظائرها في القرآن كثيرة.\n﴿فَإِنْ كَانَ الَّذِي عَلَيْهِ الْحَقُّ﴾ يعني فإن كان المطلوب الذي عليه المال ﴿سَفِيهًا﴾ جاهلًا بالإملاء. قاله مجاهد (٢). وقال الضحاك والسدي: طفلًا صغيرًا (٣).\n﴿أَوْ ضَعِيفًا﴾ أو (٤) شيخًا كبيرًا. وقال السدي وابن زيد: يعني عاجزًا أحمق (٥).\n﴿أَوْ لَا يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ﴾ لخرس، أو عي، أو غيبة، أو عجمة، أو زَمَانة، أو حبس لا يمكنه حضور (الكتاب، أو جهل بما له عليه) (٦).\n_________\n= ونسبه ياقوت في \"معجم البلدان\" ٣/ ١٨٥ لابن مقبل، وقال: وقيل: ابن أحمر. والسبعان: اسم بلد في ديار قيس. أمل عليها: ألح عليها حتى أثر فيها. الملوان: الليل والنهار. من \"الديوان\" و\"خزانة الأدب\" للبغدادي ٧/ ٣٠٤.\n(١) ساقطة من (ح).\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ١٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٥٥٢ (٢٩٧٣).\n(٣) رواه عنهما الطبري في \"جامع البيان\" ٣/ ١٢٢، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٥٩ (٢٩٧٤) عن السدي.\n(٤) ساقطة من (ح). وفي (ش)، (أ): أي.\n(٥) رواه عنهما الطبري في \"جامع البيان\" ٣/ ١٢١، ١٢٢، وذكره ابن أبي حاتم ٢/ ٥٥٩ عن السدي.\n(٦) كذا في (ش)، (ح). وفي الأصل، (أ): الكتاب أن يُمِل بِما لَهُ وعليه.","vol":"7","page":496},{"text":"﴿فَلْيُمْلِلْ وَلِيُّهُ﴾ أي: قيمه أو وارثه.\nوقال ابن عباس، والربيع، ومقاتل: يعني: فليملل ولي الحق وصاحب الدين؛ لأنه أعلم بدينه (١). ﴿بِالْعَدْلِ﴾ بالصدق والحق والإنصاف.\n﴿وَاسْتَشْهِدُوا﴾ هذا السين للسؤال والطلب ﴿شَهِيدَيْنِ﴾ شاهدين ﴿مِنْ رِجَالِكُمْ﴾ يعني: الأحرار البالغين، دون العبيد والصبيان، ودون أحرار الكفار. وهذا مذهب مالك (٢)، والشافعي (٣)، وأبي حنيفة (٤)، وسفيان (٥)، وأكثر الفقهاء (٦).\nوأجاز شريح، وابن سيرين شهادة العبيد (٧)، وهو قول أنس بن\n_________\n(١) رواه عن ابن عباس والربيع: الطبري في \"جامع البيان\" ٣/ ١٢٣. وقول مقاتل في \"تفسيره\" ١/ ١٤٨.\n(٢) انظر: \"المدونة\" للإمام مالك ٥/ ١٥٤، \"الإشراف على نكت مسائل الخلاف\" للقاضي عبد الوهاب ٢/ ٩٧١، \"الكافي في فقه أهل المدينة المالكي\" لابن عبد البر ٢/ ٨٩٢.\n(٣) انظر: \"الأم\" للشافعي ٦/ ٢٥١، \"السنن الكبرى\" للبيهقي ١٠/ ١٦١، \"روضة الطالبين\" للنووي ١١/ ٢٢٢.\n(٤) انظر: \"مختصر الطحاوي\" (ص ٣٣٥)، \"مختصر اختلاف العلماء\" للجصاص ٣/ ٣٣٥، \"أحكام القرآن\" للجصاص ١/ ٤٩٤.\n(٥) \"اختلاف الفقهاء\" للمروزي (ص ٢٨٣).\n(٦) \"الإفصاح\" لابن هبيرة ١٠/ ١١٢، \"المغني\" لابن قدامة ١٤/ ١٨٥.\n(٧) في (ش)، (ح): العبد.\nوقول شريح رواه البخاري في الشهادات، باب شهادة الإمام والعبيد قبل حديث =","vol":"7","page":497},{"text":"مالك (١). وأجاز بعضهم شهادتهم في الشيء التافه (٢).\n(قوله ﷿) (٣): ﴿فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ﴾ يعني (٤): فإن لم يكن الشاهدان رجلين (﴿فَرَجُلٌ وَامْرَأَتَانِ﴾ أي) (٥) فليكن (٦) رجل\n_________\n= (٢٦٥٩) معلقًا.\nورواه موصولًا: ابن أبي شيبة في \"المصنف\" ٧/ ١٩٢ (٢٠٥٣٥)، (٢٠٥٣٧)، ووكيع في \"أخبار القضاة\" ٢/ ٣٦٨، وابن حجر في \"تغليق التعليق\" ٣/ ٢٨٩، وعزاه لسعيد بن منصور في \"سننه\".\nوانظر: \"فتح الباري\" لابن حجر ٥/ ٢٦٧.\nوذكره عن شريح: المروزيُّ في \"اختلاف الفقهاء\" (ص ٢٨٣)، والجصاص في \"مختصر اختلاف العلماء\" ٣/ ٣٣٥، والبيهقي في \"السنن الكبرى\" ١٠/ ١٦١.\nوقول ابن سيرين رواه البخاري قبل (٢٦٥٩) معلقًا. وعزاه ابن حجر في \"تغليق التعليق\" ٢٨٩/ ٣ موصولًا لعبد الله بن أحمد بن حنبل في \"المسائل\".\nوذكره عن ابن سيرين: المروزي في \"اختلاف الفقهاء\" (ص ٢٨٣)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٦١.\n(١) رواه البخاري معلقًا في الموضع السابق، ورواه موصولًا: ابن أبي شيبة في \"المصنف\" ٧/ ١٩٢ (٢٠٥٣٤)، وذكره عنه المروزي، والجصاص، والبيهقى فى المواضع السابقة.\n(٢) رواه البخاري معلقًا عن الحسن، وإبراهيم، وذكره عنهما الجصاص، والبيهقي في الموضعين السابقين. وذكره ابن قدامة في \"المغني\" ١٤/ ١٨٦ عن الشعبى، والنخعي، والحكم.\n(٣) ساقطة من (ش)، (ح)، (أ).\n(٤) ساقطة من (أ).\n(٥) ساقطة من (ح).\n(٦) في (أ): فليشهد. وفي (ش): رجلين فرجل، يعني فإن لم يكن الشاهدان رجلين\nفليكن.","vol":"7","page":498},{"text":"وامرأتان، (أي (١) فليشهد رجل وامرأتان) (٢).\nوأجمع الفقهاء على أن شهادة النساء جائزة مع الرجال في الأموال (٣).\nواختلفوا في غير الأموال؛ فكان (٤) مالك (٥)، والأوزاعي (٦)، والشافعي (٧)، وأبو عبيد، وأبو ثور (٨)، وأحمد بن حنبل (٩) لا يجيزونها إلا في الأموال.\nوكان أبو حنيفة (١٠)،\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (أ).\nانظر: \"معاني القرآن\" للفراء ١/ ١٨٤، \"معاني القرآن\" للأخفش ١/ ٣٩٠، \"جامع البيان\" للطبري ٣/ ١٢٤.\n(٣) انظر: \"اختلاف الفقهاء\" للمروزي (ص ٢٨٤)، \"الإجماع\" لابن المنذر (ص ٧٨)، \"المغني\" لابن قدامة ١٤/ ١٣٠، \"فتح الباري\" لابن حجر ٥/ ٢٦٦.\n(٤) في (ح): فقال.\n(٥) \"المدونة\" لمالك ٥/ ١٦٠، \"الإشراف على نكت الخلاف\" للقاضي عبد الوهاب ٢/ ٩٦٥، \"الكافي في فقه أهل المدينة المالكي\" لابن عبد البر ٢/ ٩٠٦.\n(٦) انظر: \"اختلاف الفقهاء\" للمروزي (ص ٢٨٣).\n(٧) انظر: \"الأم\" للشافعي ٦/ ٢٥٠، \"أحكام القرآن\" له جمع البيهقي ٢/ ١٣٣ - ١٣٤.\n(٨) \"اختلاف الفقهاء\" للمروزي (ص ٢٨٣).\n(٩) انظر: \"المغني\" لابن قدامة ١٤/ ١٢٦، \"شرح الزركشي على مختصر الخرقي\" ٧/ ٣٠٦، \"الإنصاف\" للمرداوي ١٢/ ٧٩.\n(١٠) انظر: \"مختصر اختلاف العلماء\" للجصاص ٣/ ٣٤٥، \"أحكام القرآن\" للجصاص ١/ ٥٠١، \"تأويلات أهل السنة\" للماتريدي ١/ ٦٥٤.","vol":"7","page":499},{"text":"وسفيان (١)، وأصحابهما (٢) يجيزون شهادتهن مع الرجال في كل شيء ما خلا الحدود والقصاص.\n﴿مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ﴾ يعني من كان مرضيًّا في ديانته (٣) وأمانته وكفايته، قال عمر بن الخطاب: من أظهر لنا خيرًا ظننا به خيرًا وأحببناه عليه، ومن أظهر لنا شرًّا (ظننا به) (٤) شرًّا وأبغضناه عليه، وإذا حَمِد الرجل جاره وقرابته ورفيقه فلا تَشُكُّوا في صلاحه (٥). وقال إبراهيم (٦) النخعي: العدل من لم تظهر منه ريبة (٧). وقال الشعبي: العدل من لم يُطْعَن عليه في بطن ولا فرج (٨).\n_________\n(١) انظر: \"اختلاف الفقهاء\" للمروزي (ص ٢٨٣)، \"أحكام القرآن\" للجصاص ١/ ٢٠٥.\n(٢) في (ح): وأصحابهم.\n(٣) في (أ): دينه.\n(٤) في (أ): أظهرنا له.\n(٥) رواه البخاري كتاب الشهادات، باب الشهود العدول (٢٦٤١)، والإمام أحمد في \"المسند\" ١/ ٤١ (٢٨٦)، وعبد الرزاق في \"المصنف\" ٣/ ٣٨٣ (٦٠٣٦)، والحاكم في \"المستدرك\" ٤/ ٤٨٥ وقال: صحيح على شرط مسلم، وابن عبد الحكم في \"فتوح مصر\" (ص ١٩٤)، وليس عندهم: وإذا حمد الرجل ...\n(٦) من (ش)، (ح).\n(٧) رواه عبد الرزاق في \"المصنف\" ٨/ ٣١٩ (١٥٣٦١)، وابن حزم في \"المحلى\" ٩/ ٣٩٤.\nوروى ابن أبي شيبة في \"المصنف\" ٧/ ٤٦٧ (٢٢٠٤٢) عنه أنه قال: العدل ما لم يطعن عليه في بطن ولا فرج.\n(٨) روى ابن أبي شيبة في \"المصنف\" ٧/ ٤٦٧ - ٤٦٨ (٢٢٠٤٣)، وابن حزم في =","vol":"7","page":500},{"text":"وقال الحسن: هو من لم تعْلَم له خزية (١).\nوقال النبي -ﷺ-: \"لا تجوز شهادة خائن، ولا خائنة، ولا مجلود، ولا ذي حقد على أخيه، ولا مجرب عليه شهادة زور، ولا القانع مع أهل البيت\" يعني (٢) الخادم لهم (٣).\n_________\n= \"المحلي\" ٩/ ٣٩٤ عن الشعبي أنه قال: تجوز شهادة الرجل المسلم ما لم يصب حدًّا، أو لم تعلم عليه حوبة في دينه.\n(١) في (ش): خيانة. وفي (ح): حوبة. وفي (أ) زيادة: وخيانة.\nروى ابن أبي شيبة في \"المصنف\" ٧/ ٤٦٨ (٢٢٠٤٤)، وابن حزم في \"المحلي\" ٩/ ٣٩٤ عن الحسن أنه كان يجيز شهادة من صلي إلا أن يأتي الخصم بما يجرحه به.\n(٢) ساقطة من (ش).\n(٣) روى أبو داود كتاب الأقضية، باب من ترد شهادته (٣٦٠٠، ٣٦٠١)، وابن ماجه كتاب الأحكام، باب من لا تجوز شهادته (٢٣٦٦)، والإمام أحمد في \"المسند\" ٢/ ١٨١ (٦٦٩٨)، ٢/ ٢٠٤ (٦٨٩٩)، ٢/ ٢٠٨ (٦٩٤٠)، ٢/ ٢٢٥ (٧١٠٢)، وعبد الرزاق في \"المصنف\" ٨/ ٣٢٠ (١٥٣٦٤)، والدارقطني في \"السنن\" ٤/ ٢٤٤ - ٢٤٣، والبيهقي في \"السنن الكبرى\" ١٠/ ٢٠٠، والبغوي في \"شرح السنة\" ١٠/ ٢٣ (٢٥١١)، كلهم من طرق، عن عمرو بن شعيب، عن أبيه، عن جده بلفظ: أن رسول الله -ﷺ- رد شهادة الخائن، والخائنة، وذي الغمر على أخيه، ورد شهادة القانع لأهل البيت، وأجازها لغيرهم. هذا لفظ أبي داود، وقال: الغمر: الحِنَةُ والشحناء. والقانع: الأجير التابع مثل الأجير الخاص. وفي رواية له. \"ولا زان ولا زانية\".\nوفي رواية للدارقطني والبيهقي بدل منها: \"ولا محدود في الإسلام، ولا محدودة\". قال ابن حجر في \"التلخيص الحبير\" ٤/ ١٩٨: وسنده قوي.\nوله شاهد من حديث عائشة، رواه الترمذي في الشهادات، باب فيمن لا تجوز شهادته (٢٢٩٨)، وأبو عبيد في \"غريب الحديث\" ٢/ ١٥٣، والدارقطني في =","vol":"7","page":501},{"text":"وجملة هذا (١) القول فيمن تقبل شهادته أن يجتمع فيه عشر خصال: (يكون حرًّا، بالغًا، مسلمًا) (٢)، عدلًا، عالمًا بما يشهد به (٣)، (ولا تَجْرُّ شهادته منفعةً إلى نفسه) (٤)، ولا تدفع عن نفسه (٥) مضرةً، ولا يكون معروفًا بكثرة الغَلَط، ولا بترك المروءة، ولا يكون بينه وبين من يشهد عليه عصبية، فإذا اجتمعت فيه (٦) هذِه الخلال (٧) كان مقبول القول جائز الشهادة (٨).\nوتقبل شهادة النساء على الانفراد لا رجل معهن في أربعة مواضع:\n_________\n= \"السنن\" ٤/ ٢٤٤، والبيهقي في \"السنن الكبرى\" ١٠/ ١٥٥، ٢٠٢، ولفظ الترمذي: \"ولا مجلودٍ حدًّا، ولا مجلودة ... ولا مجرب شهادة\".\nقال ابن حجر في \"التخليص الحبير\" ٤/ ١٩٩: وضعفه عبد الحق، وابن حزم، وابن الجوزي.\n(١) ساقطة من (ح).\n(٢) في (أ): أن يكون حرًّا مسلمًا بالغًا.\n(٣) ساقطة من (ح).\n(٤) في (ش): ولا يجر بشهادته إلى نفسه منفعة. وفي (ح): ولا يجر بشهادته إلى نفسه. وفي (أ): ولا يجر بشهادته منفعة إلى نفسه.\n(٥) في (أ) زيادة: بها.\n(٦) زيادة من (ح).\n(٧) في (ح): الخصال.\n(٨) انظر: \"روضة الطالبين\" للنووي ١١/ ٢٢٢، \"الكافي في فقه أهل المدينة المالكي\" لابن عبد البر ٢/ ٨٩٢، \"المغني\" لابن قدامة ١٤/ ١٤٥ - ١٤٦، \"الإنصاف\" للمرداوي ١٢/ ٣٧ - ٤٣، وبين المذاهب خلاف في بعض هذِه الشروط.","vol":"7","page":502},{"text":"في (١) عيوب النساء، وهو (٢) ما يكون عيبًا في موضع هو (٣) عورة منها؛ في الحرة في جميع بدنها إلا وجهها وكفيها، ومن الأمة (ما بين) (٤) سرتها إلى ركبتها، وفي الرضاع، وفي (٥) الولادة، وفي الاستهلال (٦).\nولا خلاف في ذلك كله إلا في الرضاع، فإن أبا حنيفة ذهب إلى أن شهادة النساء على الانفراد لا تقبل فيه حتى يشهد رجلان، أو رجل وامرأتان (٧).\nوأما صفة الشهادة:\n[٦٧٠] (فأخبرني أبو عبد الله الثقفي (٨» (٩)، قال: نا الفضل بن\n_________\n(١) ساقطة من (ش)، (ح)، (أ).\n(٢) ساقطة من (أ).\n(٣) زيادة من (ش)، (ح)، (أ).\n(٤) في (أ): من.\n(٥) ساقطة من (ح).\n(٦) \"اختلاف الفقهاء\" للمروزي (ص ٢٨٧)، \"مختصر اختلاف العلماء\" للجصاص ٣/ ٣٤٦، \"الإشراف على نكت مسائل الخلاف\" للقاضي عبد الوهاب ٢/ ٩٦٩، \"الإفصاح\" لابن هبيرة ١٠/ ١٠٥، \"المغني\" لابن قدامة ١٤/ ١٣٤ - ١٣٥، \"شرح الزركشي على مختصر الخرقي\" ٧/ ٣١٤.\n(٧) انظر: \"مختصر اختلاف العلماء\" للجصاص ٣/ ٣٤٨، \"أحكام القرآن\" الجصاص ١/ ٥٠١، \"المبسوط\" للسرخسي ١٦/ ١١٢.\n(٨) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٩) في (ح): أخبرنا الحسين بن محمد بن الحسين.","vol":"7","page":503},{"text":"الفضل الكندي (١)، قال: نا أبو بكر بن أبي داود السجستاني (٢)، قال: نا أبو الأزهر أحمد بن الأزهر (٣) ومحمد بن المؤمل (٤)، قالا: نا إبراهيم بن عبد الرحمن بن مهدي (٥)، قال: نا محمد بن سليمان المخزومي (٦)، قال:\n_________\n(١) الفضل بن الفضل الكندي، صدوق.\n(٢) عبد الله بن سليمان بن الأشعث أبو بكر بن أبي داود، ثقة، حافظ.\n(٣) أحمد بن الأزهر أبو الأزهر، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٤) محمد بن المؤمل بن الصباح الهدادي أبو القاسم البصري. صدوق. توفي في حدود سنة (٢٥٠ هـ). انظر: \"تهذيب الكمال\" للمزي ٢٦/ ٥٣٤، \"تهذيب التهذيب\" لابن حجر ٣/ ٧١٤، \"تقريب التهذيب\" لابن حجر (٦٣٤٣).\n(٥) إبراهيم بن عبد الرحمن بن مهدي بن حسان العنبري مولاهم البصري.\nذكره ابن حبان في \"الثقات\" وقال: يتقى حديثه من رواية جعفر. وقال الخليلي: لا يعرف له إلا أحاديث عشرة، ويروي عنه جعفر بن عبد الواحد الهاشمي أحاديث أنكروها على جعفر، وهو من الضعفاء. وقال ابن عدي: روى عن الثقات أحاديث مناكير ... ولعل هذا من قبل جعفر بن عبد الواحد؛ فإنه لين، ولم أر لإبراهيم بن عبد الرحمن حديثًا منكرًا يحكم من أجله بضعفه. وقال ابن حجر: صدوق له مناكير، قيل: إنها من قبل الراوي عنه.\n\"الثقات\" لابن حبان ٨/ ٦٧، \"الكامل\" لابن عدي ١/ ٢٦٥، \"الإرشاد\" للخليلي ٢/ ٥١١، \"تهذيب التهذيب\" لابن حجر ١/ ٧٤.\n(٦) محمد بن سليمان بن مسمول المسمولي -وفي بعض المصادر مشمول المشمولي- المخزومي الحجازي.\nذكره ابن حبان في \"الثقات\". لكن أورده في \"المجروحين\"، وقال: كان كثير الخطأ فاحش الوهم، لا يعجبني الاحتجاج بخبره إذا انفرد. وقال النسائي، وأبو حاتم: ضعيف. وقال ابن عدي: وعامة ما يرويه لا يتابع عليه في إسناده، ولا =","vol":"7","page":504},{"text":"نا عبيد (١) الله بن سلمة بن وهرام (٢)، قال: نا أبو (٣) المؤمل عبد الرحمن بن سلمة (٤)، عن أبيه (٥)، عن طاوس (٦)، عن ابن عباس (٧) (قال: سئل رسول الله -ﷺ- عن الشهادة؟ فقال: \"ترى الشمس (٨)؟ \" قال: نعم) (٩). قال: \"على مثلها؛ فاشهد، أو دع\" (١٠).\n_________\n= متنه. وقال ابن حجر في \"التلخيص الحبير\": ضعيف.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٦٧، \"الثقات\" لابن حبان ٧/ ٤٣٩، \"المجروحين\" ٢/ ٢٦٠، \"الكامل\" لابن عدي ٦/ ٢٠٧، \"التلخيص الحبير\" ٤/ ١٩٨، \"لسان الميزان\" لابن حجر ٥/ ١٨٥.\n(١) في الأصل، وجميع النسخ: عبد. والمثبت من مصادر التخريج.\n(٢) عبيد الله بن سلمة بن وهرام اليماني.\nقال ابن المديني: لا أعرفه. وروى الكتاني عن أبي حاتم تليينه. وقال الأزدي: منكر الحديث.\nانظر: \"ميزان الاعتدال\" للذهبي ٣/ ٩، \"لسان الميزان\" لابن حجر ٤/ ١٠٥.\n(٣) في (ش)، (ح): ابن.\n(٤) عبد الرحمن بن سلمة.\nلم أظفر له بترجمة. ووروده هنا في هذا الإسناد خطأ، فكل من روى الحديث من طريق محمد بن سليمان بن مسمول قال: حدثنا عبيد الله بن سلمة بن وهرام عن أبيه عن طاوس.\n(٥) سلمة بن وهرام، صدوق.\n(٦) طاوس بن كيسان، ثقة.\n(٧) صحابي مشهور.\n(٨) في (أ): أترى هذِه الشمس.\n(٩) ما بين القوسين ساقط من (ش).\n(١٠) [٦٧٢] الحكم على الإسناد:\nإسناده ضعيف؛ فيه محمد بن سليمان المخزومي وعبيد الله بن سلمة بن وهرام =","vol":"7","page":505},{"text":"[٦٧٣] (وأخبرني ابن فنجويه (١» (٢)، قال: نا (٣) ابن شنبة (٤)،\n_________\n= ضعيفان، ولم أجد الحديث إلا من هذا الطريق.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٧/ ٤٥٥ (١٠٩٧٤) من طريق يعقوب بن سفيان قال: حدثنا إبراهيم بن عبد الرحمن بن مهدي به بنحوه.\nورواه العقيلي في \"الضعفاء الكبير\" ٤/ ٧٠ من طريق ابن المبارك الصنعاني. وابن عدي في \"الكامل\" ٦/ ٢٠٧ من طريق سليمان الشاذكوني. وابن عدي أيضًا، والحاكم في \"المستدرك\" ٤/ ١١٠ وقال: هذا حديث صحيح الإسناد، ولم يخرجاه، وعنه البيهقي في \"السنن الكبرى\" ١٠/ ١٥٦، كلهم من طريق عمرو بن مالك البصري. ورواه أبو نعيم في \"حلية الأولياء\" ٤/ ١٨ من طريق يحيى بن موسى بن زكريا، كلهم عن محمد بن سليمان بن مسمول قال: حدثنا عبيد الله -وفي بعض المصادر عبد الله- بن سلمة بن وهرام عن أبيه، عن طاوس به بنحوه. قال أبو نعيم في \"حلية الأولياء\" ٤/ ١٨: غريب من حديث طاوس؛ تفرد به عبيد الله بن سلمة عن أبيه.\nقال البيهقي في \"السنن الكبرى\" ١٠/ ١٥٦: محمد بن سليمان بن مسمول هذا تكلم فيه الحميدي، ولم يرو من وجه يعتمد عليه.\nوقال الذهبي في \"تلخيص المستدرك\" ٤/ ١١٠: واه، فعمرو قال ابن عدي: يسرق الحديث، وابن مسمول ضعفه غير واحد.\nوقال ابن حجر في \"التلخيص الحبير\" ٤/ ١٩٨: وفي إسناده محمد بن سليمان بن مسمول وهو ضعيف.\n(١) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (ح): وأخبرنا الحسين بن محمد.\n(٣) في (ش)، (ح) زيادة: عبيد الله بن محمد.\n(٤) كذا في (ش)، (ح)، (أ): وفي الأصل: شيبة.\nوهو عبيد الله بن محمد بن شنبة أبو أحمد القاضي. لم أجد فيه جرحًا أو تعديلًا.","vol":"7","page":506},{"text":"قال: نا محمد بن عمر بن حمدويه (١) وسفيان بن هارون (٢)، قالا (٣): نا عبد الله بن أحمد بن أبي مَسَرَّة المكي (٤)، قال: نا عبد الصمد (٥) بن موسى العباسي (٦)، قال: نا (٧)\n_________\n(١) محمد بن عمر بن حمدويه، لم أظفر له بترجمة.\n(٢) سفيان بن هارون بن سفيان أبو محمد القاضي.\nذكره الخطيب والذهبي، ولم يوردا فيه جرحًا ولا تعديلًا، ولم يذكرا إلا محمد ابن المظفر ممن روى عنه. توفي سنة (٣١٢ هـ).\n\"تاريخ بغداد، للخطيب ٩/ ١٨٦، \"تاريخ الإسلام\" للذهبي ٢٣/ ٤٣٥.\n(٣) كذا في (ش)، (ح)، (أ). وفي الأصل: قال.\n(٤) عبد الله بن أحمد بن زكريا بن أبي مسرة أبو يحيى المكي.\nفقيه أهل مكة. ذكره ابن حبان في \"الثقات\". وقال ابن أبي حاتم: محله الصدق.\nتوفي بمكة في جمادى الأولى سنة (٢٧٩ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٦، \"أخبار مكة\" للفاكهي ٣/ ٢٤١، \"الثقات\" لابن حبان ٨/ ٣٦٩، \"سير أعلام النبلاء\" للذهبي ١٢/ ٦٣٢، \"العقد الثمين\" لابن الجزري ٥/ ٩٩.\n(٥) في (أ) زيادة: بن علي بن عبد الصمد.\n(٦) كذا في (ش)، (ح). وفي الأصل، (أ): بن العباس.\nوهو: عبد الصمد بن موسى بن محمد بن إبراهيم بن محمد بن علي العباسي الهاشمي.\nقال ابن الجوزي: قال الخطيب: قد ضعفوه. وقال الذهبي: يروي مناكير. ولي إمارة موسم الحج سنة (٢٤٥ هـ).\n\"تاريخ بغداد\" للخطيب ١١/ ٤١، \"العلل المتناهية\" لابن الجوزي ٢/ ٢٧٥، \"ميزان الاعتدال\" للذهبي ٢/ ٦٢١، \"لسان الميزان\" لابن حجر ٤/ ٢٣.\n(٧) في (ش)، (أ): حدثني.","vol":"7","page":507},{"text":"عمي إبراهيم بن محمد بن إبراهيم (١)، عن (٢) عبد الصمد بن علي بن عبد الله بن عباس (٣)، عن أبيه (٤)، عن جده (٥) أن رسول الله -ﷺ- قال: \"أكرموا الشهود، فإن الله -﷿- يستخرج بهم الحقوق، ويدفع بهم الظلم\" (٦).\n_________\n(١) إبراهيم بن محمد بن إبراهيم بن محمد العباسي الهاشمي.\nذكره العقيلي في \"الضعفاء\"، وقال: حديثه غير محفوظ. وقال الذهبي: ليس بعمدة.\n\"الضعفاء الكبير\" للعقيلي ١/ ٦٤، \"ميزان الاعتدال\" للذهبي ١/ ٦٣، \"لسان الميزان\" لابن حجر ١/ ١٠٥.\n(٢) كذا في (ش)، (ح)، (أ). وفي الأصل: بن.\n(٣) عبد الصمد بن علي بن عبد الله بن عباس الهاشمي.\nذكره العقيلي في \"الضعفاء\" وقال: عن أبيه عن جده حديثه غير محفوظ، ولا يعرف إلا به.\nوقال الذهبي: وما عبد الصمد بحجة. ولد سنة (١٠٤ هـ)، وتوفي سنة (١٨٥ هـ).\n\"الضعفاء الكبير\" ٣/ ٨٤، \"تاريخ بغداد\" للخطيب ١١/ ٣٧، \"ميزان الاعتدال\" للذهبي ٢/ ٦٢٠، \"لسان الميزان\" لابن حجر ٤/ ٢١.\n(٤) علي بن عبد الله بن عباس بن عبد المطلب الهاشمي القرشي أبو محمد -وقيل غير ذلك- المدني.\nثقة، عابد. توفي سنة (١١٨ هـ) على الصحيح، وهو ابن سبع أو ثمان وسبعين.\nانظر: \"الطبقات الكبرى\" لابن سعد ٥/ ٣١٢، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٩٢، \"تهذيب التهذيب\" لابن حجر ٣/ ١٨٠.\n(٥) عبد الله بن عباس، صحابي مشهور.\n(٦) [٦٧٣] الحكم على الإسناد:\nفيه ابن شنبة وشيخه لم أجد فيهما جرحًا أو تعديلًا، وقد روي من طرق صحيحة عن ابن أبي مسرة، وقد تفرد به عبد الصمد بن علي. =","vol":"7","page":508},{"text":"[٦٧٤] (وأخبرني ابن فنجويه (١) (٢» قال: نا محمد بن علي بن الفأفاء القاضي (٣)، قال: نا أبو الحسين بن معاوية (٤)، قال: نا\n_________\n= التخريج:\nرواه العقيلي في \"الضعفاء الكبير\" ١/ ٦٥، ٣/ ٨٤. والأصبهاني في \"الترغيب والترهيب\" ١/ ١٦١ (١٩٩) من طريق عبد الله بن محمد بن فرج. والشجري في \"الأمالي الخميسية\" ٢/ ٢٣٧ من طريق الوليد بن أبان، كلهم عن أبي يحيى بن أبي مسرة به. ووقع في \"الترغيب والترهيب\" سقط في الإسناد.\nورواه الخطيب في \"تاريخ بغداد\" ٥/ ٩٤، ٦/ ١٣٨، والقضاعي في \"مسند الشهاب\" ١/ ٤٢٩ (٧٣٢)، والشجري في \"الأمالي الخميسية\" ٢/ ٢٣٧، وابن عساكر في \"تاريخ دمشق\" ٣٦/ ٢٤١، وابن الجوزي في \"العلل المتناهية\" ٢/ ٢٧٤ - ٢٧٥ كلهم من طريق إبراهيم بن عبد الصمد بن موسى.\nورواه الخطيب في \"تاريخ بغداد\" ١٠/ ٣٠٠، من طريق إبراهيم بن موسى من ولد إبراهيم الإمام بن محمد، كلاهما عن عبد الصمد بن موسى به.\nوقد ذكر السخاوي في \"المقاصد الحسنة\" (ص ٧٩) أن النقاش رواه في \"القضاة والشهود\" من طريق إبراهيم بن عبد العزيز الهاشمي قال: حدثنا عمي قال: حدثنا عبد الصمد بن علي بن عبد الله به.\nقال العقيلي في \"الضعفاء الكبير\" ٣/ ٨٤: غير محفوظ.\nوقال ابن الجوزي في \"العلل المتناهية\" ٢/ ٢٧٤ - ٢٧٥: قال الخطيب: تفرد بروايته عبد الصمد بن موسى، وقد ضعفوه.\nوقال الذهبي في \"ميزان الاعتدال\" للذهبي ٢/ ٦٢٠: وهذا منكر.\nوقال السخاوي في \"المقاصد الحسنة\" (ص ٧٩): بل صرح الصغاني بأنه موضوع، ولم يستدركه العراقي.\n(١) في (ح): أخبرنا الحسين بن محمد. وفي (أ): وأخبرنا ابن فنجويه.\n(٢) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، كثير الرواية للمناكير.\n(٣) محمد بن علي بن الفافاء القاضي، لم يذكر بجرح أو تعديل.\n(٤) أحمد بن محمد بن الحسين بن معاوية أبو الحسين، لم يذكر بجرح أو تعديل.","vol":"7","page":509},{"text":"أحمد بن منصور المروزي (١)، قال: نا علي بن الحسن (٢)، قال: نا خارجة (٣)، عن ثور (٤)، عن عبد الرحمن بن عائذ (٥) قال: قال رسول الله -ﷺ-: \"من حبَس ذِكرَ حقٍّ بعدما يُقْبَضُ ما فيه (٦) فعليه قيراط من الاثم\" (٧).\n_________\n(١) أحمد بن منصور بن راشد الحنظلي أبو صالح المروزي.\nلقبه: زاج. ذكره ابن حبان في \"الثقات\". وقال أبو حاتم وابن حجر: صدوق. توفي سنة (٢٥٧ هـ) أو (٢٥٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٧٨، \"الثقات\" لابن حبان ٨/ ٣٤، \"تهذيب التهذيب\" لابن حجر ١/ ٤٨، \"تقريب التهذيب\" لابن حجر (١١٢)\n(٢) في (ح): (الحسين). وهو علي بن الحسن بن شقيق، ثقة، حافظ.\n(٣) خارجة بن مصعب، ضعفه الجمهور، ويقال: إن ابن معين كذبه.\n(٤) ثور بن يزيد بن زياد الكلاعي ويقال: الرحبي أبو خالد الحمصي.\nثقة، ثبت؛ إلا أنه يرى القدر. توفي سنة (١٥٠ هـ) -وقيل: (١٥٣ هـ) أو (١٥٥ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٦٨، \"تهذيب التهذيب\" لابن حجر ١/ ٢٧٦، \"تقريب التهذيب\" لابن حجر (٨٦١).\n(٥) في (ح)، (أ): عابد.\nوهو عبد الرحمن بن عائذ الثمالي ويقال: الكندي الحمصي.\nثقة. ووهم من ذكره في الصحابة. وعده الذهبي في \"تاريخ الإسلام\" ٦/ ٤١٥ فيمن توفي بين سنة (٩١ هـ) وسنة (١٠٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٧٠، \"المراسيل\" لابن أبي حاتم (ص ١٠٧)، \"تاريخ دمشق\" لابن عساكر ٣٤/ ٤٤٩، \"الإصابة\" لابن حجر ٥/ ١٥٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٢٠، \"تقريب التهذيب\" لابن حجر (٣٩١٠).\n(٦) في (ش)، (ح) زيادة: ثلاثًا.\n(٧) [٦٧٤] الحكم على الإسناد: =","vol":"7","page":510},{"text":"(قوله تعالى) (١): ﴿أَنْ تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَى﴾. قرأ الأعمش، وحمزة: (إن تضل) بكسر الألف (فتُذكرُ) رفعًا (٢)، ومعناه الجزاء والابتداء، وموضع: ﴿تَضِلَّ﴾ جزم بالجزاء إلا أنه لا يتبين في (٣) التضعيف، (فتُذكِّرُ) رفعًا (٤)، لأن ما بعد فاء الجزاء مبتدأ (٥). وقراءة العامة بنصب الألف والراء على الاتصال بالكلام الأول.\nوموضع: ﴿أَنْ﴾ نصب بنزع حرف الصفة بمعنى (٦) لأن، و﴿تَضِلَّ﴾ محله نصب بـ ﴿أَنْ﴾، و﴿فَتُذَكِّرَ﴾ منسوق عليه.\nومعنى الآية: فرجل وامرأتان؛ كي تذكر إحداهما الأخرى إن ضلّت، وهذا من المقدم والمؤخر، كقولك (٧) في\n_________\n= في إسناده خارجة بن مصعب ضعفه الجمهور، وكذبه ابن معين، وفيه من لم أجد فيه جرحًا أو تعديلًا.\nوالحديث لم أجد من أخرجه.\n(١) ساقطة من (أ).\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ١٩٣)، \"جامع البيان\" للطبري ٣/ ١٢٥، \"الكشف عن وجوه القراءات\" لمكي ١/ ٢٨٢، \"إعراب القرآن\" للنحاس ١/ ٣٤٥.\n(٣) في (أ): فيه.\n(٤) في (ش)، (ح): رفع.\n(٥) انظر: \"جامع البيان\" للطبري ٣/ ١٢٥، \"معاني القرآن\" للزجاج ١/ ٣٦٣ - ٣٦٤، \"الحجة\" لابن زنجلة (ص ١٥٠).\n(٦) في (ش)، (ح)، (أ): يعني.\n(٧) في (أ): كقوله.","vol":"7","page":511},{"text":"الكلام: إنه ليعجبني أن يسأل المسائل فيُعطي، بمعنى (١): يعجبني أن يعطى المسائل إذا سأل؛ لأن العطاء يعجب (٢) لا السؤال (٣).\nقال الله -﷿-: ﴿وَلَوْلَا أَنْ تُصِيبَهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا﴾ (٤) (الآية، ومعناه: لولا أن يقولوا إذا أصابتهم مصيبة: هلا (٥) أرسلت إلينا رسولا) (٦).\nومعنى قوله: ﴿أَنْ تَضِلَّ﴾ أي: تنسى؛ كقوله تعالى: ﴿لَا يَضِلُّ رَبِّي وَلَا يَنْسَى﴾ (٧) وقوله: ﴿قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ (٢٠)﴾ (٨) وأصل (٩) الضلال: هلاك الشيء وذهابه، تقول العرب: ضَلَّ الماء في اللبن. قال الله تعالى: ﴿وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ﴾ (١٠) (١١). قرأ عاصم\n_________\n(١) في (ش): المعني.\n(٢) في (أ): هو المعجب.\n(٣) انظر: \"معاني القرآن\" للفراء ١/ ١٨٤، \"جامع البيان\" للطبري ٣/ ١٢٤، \"معاني القرآن\" للزجاج ١/ ٣٦٤. وانظر مناقشة النحاس والفارسي للفراء في هذا التعليل. \"إعراب القرآن\" للنحاس ١/ ٣٤٥، \"الحجة\" للفارسي ٢/ ٤٣٣.\n(٤) القصص: ٤٧.\n(٥) في (ح): هل.\n(٦) ما بين القوسين ساقط من (ش).\n(٧) طه: ٥٢.\n(٨) الشعراء: ٢٠.\n(٩) في (ح): وأضل.\n(١٠) السجدة: ١٠.\n(١١) \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤٥٧).","vol":"7","page":512},{"text":"الجحدري: (أن تُضَلَّ) بضم التاء، وفتح الضاد على المجهول (١).\nوقرأ زيد بن أسلم: (فَتُذَاكر) من المذاكرة (٢) بالألف. وقرأ ابن كثير، وأبو عمرو، ويعقوب، وأبو حاتم وقتيبة: (فَتُذْكِر) خفيفة. وقرأ الباقون مشددًا (٣). وذَكَّرَ وأَذْكَرَ بمعنى واحد (٤)، كما يقال: نَزَّل وأنزل (٥)، وكَرَّم وأكرم، وهما (متعديا الذكر) (٦) الذي هو ضد النسيان، قال الشاعر:\nتُذَكرُنِيهِ الشمسُ عند طلوعها ... وَيعْرِضُ ذِكْرَاهُ إذا غَرْبُهَا أَفَلْ (٧)\nوقال أبو عبيد: حُدِّثْتُ عن سفيان بن عيينة أنه قال: هو من الذَّكَر يعني أنها إذا شهدت (٨) مع أخرى صارت شهادتهما كشهادة الذَّكَر (٩).\n_________\n(١) عزاها له النحاس في \"معاني القرآن\" ١/ ٣١٨، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" (٤٥ ب)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٣٩٧.\n(٢) في (ش): المذكرة.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ١٩٣)، \"الغاية في القراءات العشر\" لابن مهران الأصبهاني (ص ١٢٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٦.\n(٤) انظر: \"الحجة\" لابن زنجلة (ص ١٥١)، \"علل القراءات\" للأزهري ١/ ١٠٠.\n(٥) في (أ): ترك وأترك.\n(٦) في (ش): متعديان للذكر.\n(٧) لم أهتد إلى قائله ولم أجد من ذكره.\n(٨) في (ح): أشهدت.\n(٩) رواه الطبري في \"جامع البيان\" ٣/ ١٢٥، وذكره النحاس في \"معاني القرآن\" ١/ ٣١٨، وابن زنجلة في \"الحجة\" (ص ١٥١)، وأبو علي الفارسي في \"الحجة\" ٢/ ٤٣٢.","vol":"7","page":513},{"text":"قلت (١): وهذا القول لا يعجبني؛ لأنه معطوف على النسيان، والله أعلم.\n﴿وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا﴾ الآية (٢) قال بعضهم: هذا في تحمل (٣) الشهادة وهو أمر إيجاب.\nقال قتادة والربيع: كان الرجل يطوف في الحي (٤) العظيم فيه القوم، فيدعوهم إلى الشهادة، فلا يتبعه أحد منهم، فأنزل الله هذِه الآية (٥).\nوقال الشعبي: هو مخير في تحمل الشهادة إذا وُجِد غيره فإن شاء شهد، وإن شاء لم يشهد (٦). فإذا (٧) لم يوجد غيره فَتَرْكُ الإباء فَرْضٌ عليه.\nوقال بعضهم: هذا أمر ندب، وهو مخير في جميع الأحوال، فإن\n_________\n(١) ساقطة من (ح).\n(٢) زيادة من (ش)، (ح).\n(٣) كذا في هامش الأصل، (ش)، (ح)، (أ). وفي الأصل: عمل.\n(٤) كذا في هامش الأصل، (ش)، (أ). وفي الأصل، (ح): الحواء.\n(٥) قول قتادة رواه الطبري في \"جامع البيان\" ٣/ ١٢٦، ١٢٧، وعزاه ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٤٢، والسيوطي في \"الدر المنثور\" ١/ ٦٥٧ لعبد بن حميد. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٦٣.\nوقول الربيع رواه الطبري في \"جامع البيان\" ٣/ ١٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٦٣ (٣٠٠١).\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ١٢٧.\n(٧) في (ش): فإن.","vol":"7","page":514},{"text":"شاء شهد، وإن شاء لم يشهد، وهو قول عطاء (١)، وعطية (٢)، وقال أبو حرة (٣): قلت للحسن: أُدْعى (٤) إلى الشهادة، وأنا كاره قال: فلا تجب، ولا تشهد إن شئت (٥).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٣/ ١٢٨ - ١٢٩.\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ١٢٩.\n(٣) كذا في (ح) وهو الصواب. وفي الأصل: حيوة. وفي (ش): بحريه. وفي (أ): وجرة.\nوهو واصل بن عبد الرحمن أبو حرة البصري.\nقال الإمام أحمد: ثقة. وذكره ابن حبان في \"الثقات\". وقال شعبة: هو أصدق الناس. وقال يحيى بن معين: صالح، وحديثه عن الحسن ضعيف، يقولون: لم يسمعه من الحسن. وقال النسائي: لا بأس به. وقال أبو عبيدة الحداد: لم يقف أبو حرة على شيء مما سمع من الحسن إلا على ثلاثة أحاديث. وقال العلائي: إلا أن يحيى بن سعيد روى عنه ثلاثة أحاديث يقول في بعضها: حدثنا الحسن. وقال النسائي في موضع آخر: ضعيف. وقال الذهبي: ثقة، لينه النسائي. ووصفه الدارقطني بالتدليس، وذكره في المدلسين: العلائي، والمقدسي، وسبط ابن العجمي، وابن حجر، وجعله في المرتبة الثالثة. وقال: صدوق، عابد، وكان يدلس. توفي سنة (١٥٢ هـ).\n\"العلل ومعرفة الرجال\" للإمام أحمد ١/ ٢٦٦، ٤١٠، \"الثقات\" لابن حبان ٧/ ٥٥٩، \"الكامل\" لابن عدي ٧/ ٨٦، \"قصيدة في المدلسين\" للمقدسي (ص ٣٨)، \"جامع التحصيل\" للعلائي (ص ١١٢)، \"الكاشف\" للذهبي (٦٠٣٠)، \"التبيين\" (ص ٦٣)، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٠٢، \"تعريف أهل التقديس\" لابن حجر (ص ١٦١)، \"تقريب التهذيب\" لابن حجر (٧٣٨٥).\n(٤) ساقطة من (ح).\n(٥) رواه سعيد بن منصور في \"السنن\" ٣/ ٩٩٧ (٤٦٥)، والطبري في \"جامع البيان\" ٣/ ١٢٨.","vol":"7","page":515},{"text":"وقال مغيرة: قلت (١) لإبراهيم: إني أُدْعى إلى الشهادة، وإني (٢) أخاف أن أنسى قال: فلا تشهد إن شئت (٣).\nوقال بعضهم: هذا في إقامة الشهادة وأدائها. ومعنى الآية: ولا يأب الشهداء إذا ما دُعوا لإقامة الشهادة إذا كانوا قد شهدوا (٤) قبل ذلك. وهو قول مجاهد (٥)، وعطاء (٦)، وعكرمة (٧)، وسعيد بن جبير (٨)،\n_________\n(١) ساقطة من (أ).\n(٢) في (ح): وأنا.\n(٣) رواه عبد الرزاق في \"المصنف\" ٨/ ٣٦٥ (١٥٥٦١)، وسعيد بن منصور في \"السنن\" ٣/ ٩٩٧ (٤٦٤)، والطبري في \"جامع البيان\" ٣/ ١٢٨.\n(٤) كذا في (ش)، (ح)، (أ). وفي الأصل: استشهدوا.\n(٥) هو في \"تفسيره\" ١/ ١١٨، ورواه عبد الرزاق في \"تفسير القرآن\" ١/ ١١٠، وفي \"المصنف\" ٨/ ٣٦٥ (١٥٥٦٠)، وسعيد بن منصور في \"السنن\" ٣/ ٩٩٥ (٤٦٢)، وابن أبي شيبة في \"المصنف\" ٧/ ٥٩٥ (٢٢٦٨٦)، ٧/ ٥٩٧ (٢٢٦٩٦)، والطبري في \"جامع البيان\" ٣/ ١٢٧ - ١٢٨. وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٥٧ لعبد بن حميد.\n(٦) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١١٠، وفي \"المصنف\" ٨/ ٣٦٥ (١٥٥٦٠)، وسعيد بن منصور في \"السنن\" ٣/ ٩٩٢ - ٩٩٣ (٤٥٨، ٤٥٩)، وابن أبي شيبة في \"المصنف\" ٧/ ٥٩٦ (٢٢٦٩١)، والطبري في \"جامع البيان\" ٣/ ١٢٨.\n(٧) رواه سعيد بن منصور في \"السنن\" ٣/ ٩٩٤ (٤٦٠)، والطبري في \"جامع البيان\" ٣/ ١٢٨.\n(٨) رواه سعيد بن منصور في \"السنن\" ٣/ ٩٩٥ (٤٦١)، وابن أبي شيبة في \"المصنف\" ٧/ ٥٩٦ (٢٢٦٩٤)، والطبري في \"جامع البيان\" ٣/ ١٢٨، والبغوي في \"مسند ابن الجعد\" ٢/ ١١٦ (٢١٨١)، وعزاه السيوطي لعبد بن حميد. \"الدر المنثور\" ١/ ٦٥٧.","vol":"7","page":516},{"text":"والضحاك، والسدي (١). وَرَوى سفيان (عن جابر) (٢)، عن عامر قال: الشاهد بالخيار ما لم يشهد (٣).\nوقال الحسن والسدي: هذِه الآية في الأمرين جميعًا، في التحمل والإقامة إذا (٤) كان فارغًا (٥).\nوقوله (٦): ﴿وَلَا تَسْأَمُوا﴾ ولا تَمَلَّوا، تقول: سَئِمتُ أسأم سَآمًا وسَآمةً، قال زهير:\nسَئِمْتُ تَكَاليفَ الحياةِ (ومن يَعِشْ ... ثمانين حولًا -لا أبا لك- يَسْأَمِ (٧)\nوقال لبيد:\n_________\n(١) رواه عنهما الطبري في \"جامع البيان\" ٣/ ١٢٨، ١٢٩.\n(٢) ساقطة من (ش).\n(٣) رواه ابن أبي شيبة في \"المصنف\" ٧/ ٥٩٦ (٢٢٦٩٣)، والطبري في \"جامع البيان\" ٣/ ١٢٨، ورواه ابن أبي حاتم ٢/ ٥٦٣ (٢٩٩٩، ٣٠٠٠) من طريق قيس عن جابر به.\n(٤) في (ش): إن.\n(٥) كذا في (ش)، (ح). وفي الأصل، (أ): عارفًا.\nوقول الحسن رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١١٠، وسعيد بن منصور في \"السنن\" ٣/ ٩٩٦ (٤٦٣)، وابن أبي شيبة في \"المصنف\" ٧/ ٥٩٥ (٢٢٦٨٧)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٦٠.\nوقول السدي رواه الطبري في \"جامع البيان\" ٣/ ١٢٠، ١٢٨.\n(٦) ساقطة من (ح)، (أ).\n(٧) في \"ديوانه\" (ص ٢٩)، وانظر \"جامع البيان\" للطبري ٣/ ١٣٠.","vol":"7","page":517},{"text":"ولقد (١) سَئِمْتُ من الحَيَاةِ) (٢) وطولِهَا ... وَسُوَالِ هذا النَّاسَ كيْفَ لَبِيدُ (٣)\n﴿أَنْ تَكْتُبُوهُ﴾ (٤) و(أن) في محل النصب من وجهين، إن شئت جعلته من الفعل مصدرًا وأوقعت السآمة عليه، وتقديره: ولا تَسْأَمُوا كتابته. وإن شئت نصبته بنزع حرف الصفة، تقديره: ولا تسأموا من أن تكتبوه (٥). والهاء راجع (٦) إلى الحق (٧). وقرأ السلمي: (ولا يسأموا) بالياء (٨).\n﴿صَغِيرًا أَوْ كَبِيرًا﴾ يعني) (٩): صغيرًا كان الحق أو كبيرًا، قليلًا كان المال أو كثيرًا. وانتصاب الصغير والكبير من وجهين: أحدهما: على الحال والقطع من الهاء، والثاني: أن تجعله خبرًا لكان\n_________\n(١) ساقطة من (ح).\n(٢) ما بين القوسين ساقط من (ح).\n(٣) في \"ديوانه\" (ص ٣٥)، وانظر \"جامع البيان\" للطبري ٣/ ١٣٠.\n(٤) زيادة من (أ).\n(٥) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٤٦، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٢٠.\n(٦) في (أ): راجعة.\n(٧) انظر: \"جامع البيان\" للطبري ٣/ ١٣٠، \"معاني القرآن\" للنحاس ١/ ٣٢٠، \"البيان في غريب إعراب القرآن\" لأبي البركات الأنباري ١/ ١٨٣.\n(٨) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" (٤٥ ب)، وأبو حيان في \"البحر المحيط\" ٢/ ٣٦٧.\n(٩) ما بين القوسين ساقط من (ش)، (ح).","vol":"7","page":518},{"text":"وأُضمرت، يعني ﴿وَلَا تَسْأَمُوا أَنْ تَكْتُبُوهُ صَغِيرًا﴾ -كان الحق- ﴿أَوْ كَبِيرًا إِلَى أَجَلِهِ﴾ (١) إلى محل الحق.\n﴿ذَلِكُمْ﴾ الكتاب ﴿أَقْسَطُ﴾ أعدل ﴿عِنْدَ اللَّهِ﴾ لأنه أَمَرَ به. واتباع أمره أعدل من تركه. ﴿وَأَقْوَمُ﴾ وأصوب ﴿لِلشَّهَادَةِ وَأَدْنَى﴾ -وأحرى وأقرب إلى ﴿أَلَّا تَرْتَابُوا﴾ تشكُّوا في الشهادة ومبلغ الحق والأجل إذا (٢) كان مكتوبًا، نظيره قوله -﷿-: ﴿ذَلِكَ أَدْنَى أَنْ يَأْتُوا بِالشَّهَادَةِ عَلَى وَجْهِهَا﴾ (٣). وهو أفعل، من الدنو.\nثم استثنى فقال: ﴿إِلَّا أَنْ تَكُونَ تِجَارَةً حَاضِرَةً﴾ قرأها عاصم بالنصب (٤) على خبر كان وأضمر الاسم، مجازُهُ: إلا أن تكون التجارة تجارةً (٥)، أو المبايعة تجارةً، وأنشد الفراء (٦):\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٤٦، \"مشكل إعراب القرآن\" لمكي ١/ ١١٩، \"الدر المصون\" للسمين الحلبي ٢/ ٦٦٨.\n(٢) في (ح): إذ.\n(٣) المائدة: ١٠٨.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ١٩٣)، \"الحجة\" لابن زنجلة (ص ١٥١)، \"الغاية في القراءات العشر\" لابن مهران الأصبهاني (ص ١٢١).\n(٥) في (ج): (حاضرة)، وكررها في (أ).\n(٦) نسبه سيبويه في \"الكتاب\" ١/ ٤٧ لعمرو بن شأس، وصدره فيه: بني أسد هل تعلمون بلاءنا. وهو في \"ديوانه\" (ص ٣١).\nوالبيت هكذا ذكره الفراء في \"معاني القرآن\" ١/ ١٨٦، والطبري في \"جامع البيان\" ٣/ ١٣٢ دون عزو لأحد.\nوقوله: ذا كواكب، أي: شديد عصيب كأنه أظلم؛ كسفت الشمس، فبدت =","vol":"7","page":519},{"text":"للهِ قَومِي أيُّ قَومٍ لِحُرَّةٍ (١) ... إذا كانَ يومًا ذَا كَوَاكب أَشْنَعَا (٢)\nأي إذا كان اليوم يومًا (٣). وأنشد أيضًا:\nأعَيْنَيَّ هَلَّا تبكيانِ عِفَاقا ... إذا كان طَعْنًا بينهم وعِناقا (٤)\nأراد إذا (٥) كان الأمر يعني: يومًا شديدًا في الحرب من الضياء كأن في السماء نجومًا (٦). وقرأ الباقون بالرفع على وجهين: أحدهما (٧): أراد أن يكون بمعنى الكون والوقوع؛ أراد أن تقع تجارةٌ، وحينئذ لا خبر له. والثاني: أن تجعل الاسم في التجارة والخبر في الفعل، وهو قوله تعالى: ﴿تُدِيرُونَهَا بَيْنَكُمْ﴾\n_________\n= كواكبه. قاله محمود شاكر في حاشية \"جامع البيان\" للطبري ٦/ ٨١.\n(١) كذا في (ش) ومصادر تخريج البيت. وفي الأصل: لجارة. وفي (ح): لجراة. وفي (أ): بجده.\n(٢) في \"ديوانه\" (ص ٣٥)، وانظر \"جامع البيان\" للطبري ٣/ ١٣٠.\n(٣) ساقطة من (ش).\n(٤) لم أهتد لقائله وهو في \"معاني القرآن\" للفراء ١/ ١٨٦، \"جامع البيان\" للطبري ٣/ ١٣٢.\nوعفاق: اسم رجل قتلته باهلة، أو رجل من تميم رثاه متمم بن نويرة.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٢٩٢ (عفق)، حاشية \"جامع البيان\" للطبري لمحمود شاكر ٦/ ٨٠.\n(٥) كذا في (ش)، (ح)، (أ). وفي الأصل: إذ.\n(٦) زيادة من (ح).\n(٧) بعدها في (ح): أراد.","vol":"7","page":520},{"text":"تقديره: إلا أن تكون تجارةٌ حاضرةٌ دائرةً بينكم (١). ومعنى الآية: أن تكون تجارة حاضرة يدًا بيد تديرونها بينكم، ليس (٢) فيها أجل نسيئة. ﴿فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا﴾ يعني: التجارة.\n(قوله ﷿) (٣): ﴿وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ﴾ قال الضحاك: هو عزم (٤) الله -﷿-، والإشهاد واجب في صغير الحق وكبيره ونقده ونَسَائه، ولو كان على (٥) باقة بقل (٦). وهو اختيار محمد بن جرير الطبري (٧).\nوقال أبو سعيد الخدري: الأمر فيه إلى (٨) الأمانة؛ قال الله تعالى: ﴿فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا﴾ (٩).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ١/ ١٨٥، \"جامع البيان\" للطبري ٣/ ١٢٣، \"الحجة\" لابن خالويه (ص ١٠٣)، \"الحجة\" لأبي على الفارسي ٢/ ٤٣٦، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٢١ - ٣٢٢.\n(٢) بعدها في (أ): بينكم لهما\n(٣) ساقطة من (ش)، (أ).\n(٤) في (ح): عزام.\n(٥) زيادة من (أ).\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ١١٧، ١٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٥٥ (٢٩٥٢). وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٥٧ لعبد بن حميد.\n(٧) زيادة من (ش).\nفي \"جامع البيان\" ٣/ ١٣٤.\n(٨) في (أ): على.\n(٩) روى ابن ماجه كتاب الأحكام، باب الإشهاد على الديون (٢٣٦٥)، وابن أبي شيبة في \"المصنف\" ٧/ ٢٠٧ (٢٠٦١٧)، والطبري في \"جامع البيان\" ٣/ ١١٩، =","vol":"7","page":521},{"text":"وقال آخرون (١): هو أمر ندب، إن شاء أشهد وإن شاء لم يُشْهِد.\nثم قال الله: ﴿وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ﴾ هو نهي على (٢) الغائب، وأصله: يضارر؛ فأدغمت الراء في الراء، ونصبت بحق التضعيف؛ لاجتماع الساكنين، والفتح أخف الحركات فحركت إليه (٣).\nفأما تفسير الآية: فأجراها بعضهم على الفعل المعروف. وقال: أصله يضارِرُ بكسر الراء، وجعل الفاعل الكاتب والشهيد، ومعناه: ولا يضارّ كاتب؛ فيكتب ما لم يملل عليه يزيد أو ينقص أو يحرف، ولا شهيد؛ فيشهد بما لم (٤) يستشهد عليه، أو يمتنع من إقامة الشهادة، وهذا قول طاوس (٥)، والحسن (٦)،\n_________\n= والنحاس في \"الناسخ والمنسوخ\" ٢/ ١١١ (٢٨٨)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٤٥، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٢٢) كلهم من طريق عبد الملك بن أبي نضرة، عن أبيه، عن أبي سعيد الخدري: أنه تلا هذِه الآية: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى﴾ حتى بلغ: ﴿فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا﴾ فقال: هذِه نسخت ما قبلها.\n(١) في (ح): الآخرون.\n(٢) زيادة من (ش).\n(٣) \"جامع البيان\" للطبري ٣/ ١٣٥، \"إعراب القرآن\" للنحاس ١/ ٣٤٧ - ٣٤٨.\n(٤) ساقطة من (ش).\n(٥) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١١١، والطبري في \"جامع البيان\" ٣/ ١٣٤ - ١٣٥، وذكره النحاس في \"معاني القرآن\" ١/ ٣٢٢.\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ١٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٦٧ (٣٠٢٣)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٦١.","vol":"7","page":522},{"text":"وقتادة (١)، وابن زيد (٢).\nوأجراه آخرون على الفعل المجهول، وجعلوا الكاتب والشهيد مفعولين، وقالوا: أصله لا يُضارَرُ، ومعنى الآية: هو أن الرجل يدعو الكاتب أو الشهيد (٣)، وهما على حاجةٍ مهمة؛ فيقولان: إنا مشغولان، أو لنا (٤) حاجة مهمة؛ فاطلبْ غيرنا. فيقول الذي يدعوهما: إن الله أمركما (٥) أن تجيبا في الكتابة والشهادة. ويلح عليهما، ويشغلهما عن حاجتهما. فنهى الله تعالى عن ذلك، وأمر أن يطلب غيرهما (٦).\nوقال الربيع بن أنس: لما نزلت هذِه الآية: ﴿وَلَا يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ﴾ ﴿وَلَا يَأْبَ الشُّهَدَاءُ إِذَا مَا دُعُوا﴾ كان أحدهم يجيء إلى\n_________\n(١) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١١٠، والطبري في \"جامع البيان\" ٣/ ١٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٦٧ (٣٠٢٦)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٦١.\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ١٣٥، ٤/ ٢٩٩.\n(٣) في (ش)، (ح): والشاهد.\n(٤) كذا في هامش الأصل. وفي الأصل: أو على. وفي (ش): على. وفي (ح): وعلى. وفي (أ): أو إنا على.\n(٥) في (ح): يأمركما.\n(٦) وهو قول ابن عباس -في رواية مقسم وعلي بن أبي طلحة والعوفي- ومجاهد، وعكرمة، وغيرهم. انظر \"تفسير غريب القرآن\" لابن قتيبة (ص ١٠٠)، \"جامع البيان\" للطبري ٣/ ١٣٥ - ١٣٦، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٥٦٧، \"الدر المنثور\" للسيوطي ١/ ٦٥٦ - ٦٥٧.","vol":"7","page":523},{"text":"الكاتب، فيقول له: أكتب لي. فيقول: إني مشغول، أو لي حاجة، فانطلق إلى غيري. فيلْزمه ويقول: إنك قد أمرت بالكتابة فلا يدعه ويضارُّهُ بذلك، وهو يجد غيره، وكذلك يفعل مع الشاهد، فأنزل الله تعالى: ﴿وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ﴾ (١).\n(ودليل هذا التأويل قراءة عمر، وأُبي، وابن مسعود، ومجاهد: (ولا يضارر كاتب ولا شهيد) (٢) بإظهار التضعيف (٣) على وجه ما\n_________\n(١) رواه الطبري في \"جامع البيان\" ٣/ ١٣٥، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٦٧، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٤٣.\n(٢) ما بين القوسين ساقط من (ش). و(كاتب ولا شهيد) ساقطة من (أ).\n(٣) قراءة عمر تقدم عزوها عند قوله تعالى: ﴿لَا تُضَارَّ وَالِدَةٌ﴾ آية: ٢٣٣.\nوقراءة ابن مسعود رواها عنه الطبري في \"جامع البيان\" ٣/ ١٣٦، وعزاها لابن مسعود النحاسُ في \"إعراب القرآن\" ١/ ٣٤٨، وفي \"معاني القرآن\" ١/ ٣٢٤، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤).\nوعزاها لمجاهد: أبو حيان في \"البحر المحيط\" ٢/ ٣٧٠، والسمين الحلبي في \"الدر المصون\" ٢/ ٦٧٦ نقلًا عن أبي عمرو الداني.\nوقد ذكر النحاس في \"إعراب القرآن\" ١/ ٣٤٨ أن عمر يقرأ بكسر الراء الأولى، وابن مسعود يقرأ بفتح الراء الأولى.\nوقال السمين الحلبي في \"الدر المصون\" ٢/ ٦٧٦: وذكر الداني أيضًا عنهم -أي: عمر ومجاهد وغيرهما- أنهم قرؤوا الراء الأولى بالفتح. قلت: ولا غرو في هذا، إذ الآية محتملة للوجهين، فسروا وقرءوا بهذا المعنى تارة، وبالآخر أخرى.\nوقال النحاس: وهاتان القراءتان على التفسير، ولا يجوز أن تخالف التلاوة التي في المصحف. \"إعراب القرآن\" ١/ ٣٤٨.","vol":"7","page":524},{"text":"لم يسم فاعله. وقرأ أبو جعفر: (ولا يُضارْ) مجزومًا مخففًا. أبقى راءً واحدةً أصلًا. وقرأ الحسن: (ولا يُضَارِّ) بكسر الراء مشددة (١).\n﴿وَإِنْ تَفْعَلُوا﴾ ما نهيتكم عنه (٢) من الضرار ﴿فَإِنَّهُ فُسُوقٌ بِكُمْ﴾ خروج عن (٣) الأمر ﴿وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴾.\n_________\n(١) في (ح): مشددًا.\nعزاها للحسن: الزمخشري في \"الكشاف\" ١/ ٣٢٧، وقد تقدم تخريج القراءتين عند قوله: ﴿لَا تُضَارَّ وَالِدَةٌ﴾ آية: ٢٣٣.\n(٢) ساقطة من (ح).\n(٣) في (أ): من.","vol":"7","page":525},{"text":"<span data-type=\"title\" id=toc-655>٢٨٣ </span>- (قوله -﷿-) (١): ﴿وَإِنْ كُنْتُمْ عَلَى سَفَرٍ وَلَمْ تَجِدُوا كَاتِبًا﴾\nقرأ ابن عباس، وأبو العالية، ومجاهد: (كِتَابًا). (وقالوا: ربما يوجد) (٢) الكاتب ولم يوجد (٣) المداد ولا الصحيفة. قالوا: ولم يكن حِواء (٤) من العرب إلا كان فيهم (٥) كاتب، ولكن كانوا لا يقدرون على القلم والدواة (٦).\n_________\n(١) ساقطة من (ح).\n(٢) في (ش)، (ح): وجد. وفي (أ): وقال وربما وجدوا.\n(٣) في (أ): يجدوا.\n(٤) في (ش)، (ح)، (أ): حي.\n(٥) في (ح): لهم.\n(٦) قول ابن عباس مع قراءته رواه سعيد بن منصور في \"السنن\" ٣/ ١٠٠٠ - ١٠٠١ (٦٤٧، ٦٤٨)، وأبو عبيد في \"فضائل القرآن\" (ص ٢٩٥)، والطبري في \"جامع البيان\" ٣/ ١٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٦٨ (٣٠٣٢)، ٢/ ٥٦٩ (٣٠٣٥)، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٥٩ إلى عبد بن حميد، وابن المنذر، وابن الأنباري في \"المصاحف\"، وذكره الفراء في \"معاني القرآن\" ١/ ١٨٩، وعزا القراءة إليه النحاس في \"إعراب القرآن\" ١/ ٣٤٨، وفي \"معاني القرآن\" ١/ ٣٢٤، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، وأبو الليث السمرقندي في \"بحر العلوم\" ١/ ٢٣٨، والكرماني في \"شواذ القراءة\" (٤٦ أ).\nوقول أبي العالية مع قراءته رواه الطبري في \"جامع البيان\" ٣/ ١٤٠، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٦٩. وقول مجاهد مع قراءته رواه أبو عبيد في \"فضائل القرآن\" (ص ٢٩٥)، والطبري في \"جامع البيان\" ٣/ ١٣٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٦٩.","vol":"7","page":526},{"text":"وقرأ الضحاك: (كُتَّابًا) (١) على جمع الكاتب. وقرأ الباقون: ﴿كَاتِبًا﴾ على الواحد، وهو الاختيار لموافقة المصحف.\n(قوله تعالى) (٢): ﴿فَرِهَانٌ مَقْبُوضَةٌ﴾ قرأ ابن عباس، وإبراهيم، وزر بن حبيش، ومجاهد، وابن كثير، وأبو عمرو: (فرُهُنٌ) بضم الراء والهاء (٣). وقرأ عكرمة، والمنهال، وعبد الوارث (فرُهْن) بضم الراء وجزم الهاء (٤). وقرأ الباقون: ﴿فَرِهَانٌ﴾ وهو (٥) جمع الرَّهْن،\n_________\n(١) عزاها له أبو حيان في \"البحر المحيط\" ٢/ ٣٧٠، والسمين الحلبى فى \"الدر المصون\" ٢/ ٦٧٨.\nوعزاها النحاس في \"إعراب القرآن\" ١/ ٣٤٨ لابن عباس.\nورواها عنه ابن الأنباري في \"المصاحف\". انظر \"الدر المنثور\" ١/ ٦٥٩.\n(٢) ساقطة من (ح)، (أ).\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ١٩٤)، \"الحجة\" لابن زنجلة (ص ١٥٢)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٢٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٧، وعزاها إلى ابن عباس: النحاسُ في \"إعراب القرآن\" ١/ ٣٤٩، وأبو منصور الأزهري في \"علل القراءات\" ١/ ١٠٢، ورواها عن إبراهيم: سعيد بن منصور في \"السنن\" ٣/ ١٠٠٣ (٤٧١).\nوقال ابن مجاهد في \"السبعة\" (ص ١٩٤): روى عبد الوارث، وعبيد بن عقيل، عن أبي عمرو، وعن شبل ومطرف الشقري عن ابن كثير: (فَرُهْن).\n(٤) عزاها لعبد الوارث: الهذلي في \"الكامل في القراءات الخمسين\" (١٧٣ أ)، والكرماني في \"شواذ القراءة\" (٤٦ أ)، وابن الجوزي في \"زاد المسير\" ١/ ٣٤١ وذكرها الطبري في \"جامع البيان\" ٣/ ١٣٩ دون عزو لأحد.\nوقد تقدم أنها رواية عن ابن كثير وأبي عمرو. وقد ذكر الهذلي في \"الكامل في القراءات الخمسين\" (١٧٣ أ) أن المنهال قرأ: (فرُهُن).\n(٥) ساقطة من (ح).","vol":"7","page":527},{"text":"كقولك: بَغْل وبِغال، وحَبْل وحِبال، وكبش وكباش، وكَعْب وكِعَاب (١).\nوالرُّهُن جمع الرِّهَان، وهو جمع الجمع، قاله الفراء (٢) والكسائي (٣).\nوقال أبو عبيد (٤) وغيره: هو جمع الرَّهْن.\nقالوا: ولم نجد فَعْلًا يجمع على فُعُل إلا ثمانية أحرف: حَلْق وحُلُق (٥)، وسَقْف وسُقُف، وقَلْب النخل (٦) وقُلُب، وجَدُّ الحظ وجمعه جُدٌّ (٧)، وثَطٌّ (٨) وجمعه ثُطُطٌّ (٩)، وفَرَس وَرْد (١٠) وخيل\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣/ ١٤٠، \"إعراب القرآن\" للنحاس ١/ ٣٤٩.\n(٢) \"معاني القرآن\" ١/ ١٨٨.\n(٣) انظر: \"النكت والعيون\" للماوردي ١/ ٣٥٩، \"البحر المحيط\" لأبي حيان ٢/ ٣٧١، \"الدر المصون\" للسمين الحلبي ٢/ ٦٨٠.\n(٤) في (أ): عبيدة.\n(٥) في (ش)، (ح): خَلْقُ وخُلُقُ.\n(٦) قلب النخلة: لبها، وشحمتها؛ بيضاء تمتسخ، فتؤكل.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٢٧١ (قلب).\n(٧) في (ش)، (أ): جدد.\n(٨) رجل ثَطٌّ: ثقيل البطن بطيء. وقيل: هو قليل شعر اللحية.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٩٦ (ثطط).\n(٩) في (ح): وثط وثُط. وفي (أ): ثطط.\n(١٠) الوَرد بالفتح الذي يُشَم، وبلونه قيل للأسد: ورد، وللفرس: ورد، وهو بين الكميت والأشقر.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٢٦٧ (ورد).","vol":"7","page":528},{"text":"وُرُد، ونَسْر ونُسُر، ورَهْن ورُهُن (١)، قال الأخطل:\nوالحارث بن أبي عوف ألَحن به ... حتى تَعاوَرَه (٢) العقبان والنُّسُر (٣)\nوأنشد الفراء (٤):\n(حتى إذا بَلَّتْ حلاقِيم الحَلَق) (٥) ... أَهْوى لأَدْنَى فِقْرةٍ على شقق\nقال أبو عمرو: (إنما قرأنا) (٦) (فرُهُن)، ليكون فرقًا بينها وبين رهان الخيل (٧)، وأنشد لِقَعْنَب ابن أم صَاحِب:\n_________\n(١) انظر: \"معاني القرآن\" للأخفش ١/ ٣٩٢ - ٣٩٣، \"جامع البيان\" للطبري ٣/ ١٤٠، \"معاني القرآن\" للزجاج ١/ ٣٦٦ - ٣٦٧.\n(٢) في (ح)، (أ): تعاوره.\n(٣) \"ديوانه\" (ص ٢٠٤) وفيه: العقبان والسُّبَر. قال الأصمعي: السُّبَرُ: شبيه بالصقر؛ يقال: إنه كان من بزاة سليمان يصيد الفأر. من \"الديوان\".\n(٤) لم أهتد لقائله، وهو في \"معاني القرآن\" للفراء ٣/ ٣٢، \"جامع البيان\" للطبري ٢٥/ ٦٩، \"المذكر والمؤنث\" لأبي بكر الأنباري ١/ ٣٢٤، \"الخصائص\" لابن جني ٣/ ١٣٤، \"لسان العرب\" لابن منظور ٣/ ٢٨٧ (حلق)، دون عزو لأحد.\nوقال الليث: يقولون في النضال: أراميك من أدنى فقرة ومن أبعد فقرة أي: من أبعد معلم يتعلمونه من حفيرة أو هدف أو نحوه.\nانظر: \"لسان العرب\" ١٠/ ٣٠٣ (فقر).\n(٥) في (ش): حتى إذا ما بلغت إلى الخلق. وفي (ح): الخلق.\n(٦) في (أ): وإنما قرأناهن.\n(٧) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٨٤، \"الحجة\" لابن خالويه (ص ١٠٥)، \"الحجة\" لابن زنجلة (ص ١٥٢).","vol":"7","page":529},{"text":"بَانَتْ سُعاد وأَمْسَى دُونَهَا عَدَن ... وغَلِقَتْ عِنْدَها من (١) قَلْبِكَ الرُّهُنُ (٢)\nأي: وجبت لها، والتثقيل والتخفيف في الرُّهن لغتان، مثل: كُتْب وكُتُب، ورسْل ورُسُل.\nومعنى الآية: وإن كنتم في سفر، ولم تجدوا آلات الكتابة، فارتهنوا ممن تداينونه رهونًا؛ لتكون وثيقة لكم بأموالكم.\nوأجمعوا أن الرهن لا يصح (٣) إلا بالقبض (٤). وقال مجاهد: ليس الرهن إلا في السفر عند عدم الكاتب (٥). وأجازه (٦) غيره في جميع\n_________\n(١) في (ش)، (ح): في.\n(٢) هو قعنب بن ضمرة بن أم صاحب الفزاري.\nمن شعراء الدولة الأموية، كان في أيام الوليد بن عبد الملك، وهو أحد بني عبد الله بن غطفان وكانوا ينزلون اليمامة.\n\"من نسب إلى أمه من الشعراء\" لابن حبيب (ص ٦٠)، \"المعارف\" لابن قتيبة (ص ٨١)، \"سمط اللآلئ\" للميمني ١/ ٣٦٢، \"الأعلام\" للزركلي ٥/ ٢٠٢.\nوالبيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٨٤، \"جامع البيان\" للطبري ٣/ ١٤٠، \"لسان العرب\" لابن منظور ٥/ ٣٤٩ (رهن).\n(٣) في هامش الأصل: تلزم.\n(٤) انظر: \"الإجماع\" لابن المنذر (ص ١٢٣)، \"أحكام القرآن\" لابن العربي ١/ ٢٦١، \"بداية المجتهد\" لابن رشد ٤/ ١٤٣٥، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٤١٠.\n(٥) في (ح): الكتاب.\nرواه الطبري في \"جامع البيان\" ٣/ ١٣٩ - ١٤٠، وذكره الجصاص في \"أحكام القرآن\" ١/ ٥٢٣.\n(٦) في (ش): وأجاز.","vol":"7","page":530},{"text":"الأحوال، ورهن رسول الله - ﷺ - درعه عند يهودي (١).\n﴿فَإِنْ أَمِنَ بَعْضُكُمْ بَعْضًا﴾ وفي حرف أُبي: (فإن ائتُمِن) (٢). يعني فإن كان الذي عليه الحق أمينًا عند (٣) صاحب الحق، فلم يرتهن منه شيئًا لثقته، وحسن ظنه به (٤).\n﴿فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ﴾ افْتُعل من الأمانة وهى الثقة، ثم كتبت همزتها واوًا؛ لانضمام ما قبلها. ﴿أَمَانَتَهُ وَلْيَتَّقِ اللَّهَ رَبَّهُ﴾ في أداء الحق.\nثم رجع إلى خطاب الشهود فقال: ﴿وَلَا تَكْتُمُوا الشَّهَادَةَ﴾ إذا دعيتم إلى إقامتها. وقرأ السلمي: (ولا يكتموا) (بالياء) (٥)، ومثله:\n_________\n(١) رواه البخاري كتاب السَّلَم، باب الرهن في السَّلَم (٢٢٥١)، وكتاب الرهن، باب من رهن درعه (٢٥٠٩)، وكتاب الجهاد، باب ما قيل في درع النبي - ﷺ - (٢٩١٦)، ومسلم في المساقاة، باب الرهن وجوازه في الحضر والسفر (١٦٠٣) من حديث عائشة ﵂.\n(٢) في (ش)، (أ): ائَتمَنَ.\nعزاها له البغوي في \"معالم التنزيل\" ٤/ ٣٥٣، وأبو حيان في \"البحر المحيط\" ٢/ ٣٧٢، وحكاها عن السجاوندي.\nوقد ذكر الزمخشري في \"الكشاف\" ١/ ٣٢٩، ونقلها عنه أبو حيان في \"البحر المحيط\" ٢/ ٣٧٢، والسمين الحلبي في \"الدر المصون\" ٢/ ٦٨٢ عن أبي أنه قرأ: (فإن أُومِنَ) يعني: أمنه الناس.\n(٣) ساقطة من (ش).\n(٤) ساقطة من (أ).\n(٥) زيادة من (ش)، (أ)، (ح).\nعزاها له النحاس في \"إعراب القرآن\" ١/ ٣٤٩، والكرماني في \"شواذ القراءة\" (٤٦ أ)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٤١٥.","vol":"7","page":531},{"text":"(يعملون) (١).\nثم ذكر وعيد كتمان الشهادة، فقال (٢): ﴿وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ﴾ فاجر قلبه. وهو ابتداء وخبر. وقرأ إبراهيم بن أبي عبلة: (فإنه آثَمَ (٣) قلبَه) (٤) على وزن فُعِل (٥)، أي: جعل (٦) قلبه آثمًا.\n﴿وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ﴾ (٧) من بيان الشهادة، وكتمانها ﴿عَلِيمٌ﴾.\n[٦٧٥] (أخبرني ابن فنجويه (٨» (٩) قال: نا محمد بن المظفر (١٠) (قال: نا أبو محمد عبد الرحمن) (١١) بن سَايِجُوْر\n_________\n(١) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" (٤٦ أ)، وأبو حيان في \"البحر المحيط\" ٢/ ٣٧٣.\n(٢) في (ش) زيادة: عز من قائل.\n(٣) في (ش): أَثِمَ. ولم تضبط في (ح).\n(٤) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤). والهذلي في \"الكامل في القراءات الخمسين\" (١٧٣ أ)، والكرماني في \"شواذ القراءة\" (٤٦ أ).\nوقال العكبري في \"إملاء ما من به الرحمن\" (ص ١٢١): وأجاز قوم قلبَه بالنصب على التمييز، وهو بعيد؛ لأنه معرفة.\n(٥) كذا في (ح). وفي الأصل، (ش)، (أ): أفعل.\n(٦) كذا في هامش الأصل، (ش)، (ح)، (أ). وفي الأصل: يجعل.\n(٧) إلى هنا انتهى السقط من نسخة (ز) المشار إليه آنفًا.\n(٨) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة، كثير الرواية للمناكير.\n(٩) في (ح): أخبرنا الحسين بن محمد بن فنجويه.\n(١٠) محمد بن المظفر، ثقة.\n(١١) في (ش): قال أنا محمد بن عبد الرحمن.\nكذا في (ز) وضبطت في الهامش. وفي الأصل: ما نجور. وفي (ش): سانجور.\nوفي (أ) سلنجور. و(بن سايجور) ساقطة من (ح).","vol":"7","page":532},{"text":"الرملي (١) قال: نا أبو قرة محمد بن حميد الرعيني (٢) قال: نا عبد الله ابن صالح (٣) قال: نا (معاوية بن صالح) (٤) عن العلاء -يعني: ابن الحارث (٥) -\n_________\n(١) عبد الرحمن بن سايجور الرملي، أبو محمد. حدث عن عباد بن الوليد الغبري والعباس بن محمد الدوري. حدث عنه: أبو بكر بن المقرئ. ولم يذكر بجرح أو تعديل. انظر: \"المعجم\" لابن المقرئ (ص ٣٢١) (١٠٥٧)، \"تكملة الإكمال\" لابن نقطة ١/ ٤٩٢.\n(٢) كذا في (ش)، (ح) وهامش (ز) وهو الصواب. وفي الأصل، (ز)، (أ): الأرغيني.\nوهو محمد بن حميد بن هشام بن حميد الرعيني العبلي أبو قرة.\nروى عن سعيد بن تليد، وعبد الله بن صالح، وعنه ابنه قرة. توفي سنة (٢٦٦ هـ) ولم يذكر بجرح أو تعديل.\nانظر: \"الإكمال\" لابن ماكولا ٧/ ١٣٨، \"الأنساب\" للسمعاني ٤/ ١٤٥، \"توضيح المشتبه\" لابن ناصر الدين ٣/ ١٣٦، ٦/ ١٨٣.\n(٣) عبد الله بن صالح كاتب الليث؛ صدوق، كثير الغلط، ثبت في كتابه.\n(٤) في (ش): صالح بن معاوية. وهو معاوية بن صالح، صدوق له أوهام.\n(٥) العلاء بن الحارث بن عبد الوارث الحضرمي أبو وهب، وقيل: أبو محمد الدمشقي.\nقال يحيى بن معين وابن المديني ويعقوب بن سفيان ودحيم وأبو حاتم: ثقة. وذكره ابن حبان في \"الثقات\"، وقال: يعتبر حديثه من رواية الثقات عنه. وقال أبو حاتم: لا أعلم أحدًا من أصحاب مكحول أوثق منه. وقال الإمام أحمد: صحيح الحديث. قال أبو داود: تغير عقله.\nوقال ابن سعد: كان يفتي حتى خولط. وقد ذكر الذهبي في \"ميزان الاعتدال\" ونقله عنه ابن الكيال أن البخاري قال فيه: منكر الحديث. وقال الذهبي في \"الكاشف\": وثقوه، قدري. وقال ابن حجر: صدوق، فقيه؛ لكنه رمي بالقدر، =","vol":"7","page":533},{"text":"عن مكحول (١)، عن أبي بردة (٢)، (عن أبيه) (٣)، عن النبي - ﷺ - قال: \"من كتم شهادة إذا دعي كان كمن شهد بالزور\" (٤).\n_________\n= وقد اختلط.\nتوفي سنة (١٣٦ هـ)، وهو ابن سبعين سنة.\n\"تاريخ يحيى بن معين\" رواية الدوري ٢/ ٤١٤، \"المعرفة والتاريخ\" للفسوي ٢/ ٤٥٨، \"الطبقات الكبرى\" لابن سعد ٧/ ٤٦٣، \"التاريخ الكبير\" للبخاري ٦/ ٥١٣، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٥٣، \"الثقات\" لابن حبان ٧/ ٢٦٤، \"ميزان الاعتدال\" للذهبي ٣/ ٩٨، \"الكاشف\" للذهبي ٢/ ١٠٣ (٤٣٢٤)، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٤١، \"تقريب التهذيب\" لابن حجر (٥٢٣٠)، \"الكواكب النيرات\" لابن الكيال (ص ٣٣٥).\nقلت: هو ثقة؛ فالجميع على توثيقه، والبخاري إنما قال: منكر الحديث في العلاء بن كثير في ترجمة العلاء بن الحارث.\nانظر \"التاريخ الكبير\" للبخاري ٦/ ٥١٤.\n(١) مكحول أبو عبد الله الشامي، ثقة.\n(٢) أبو بردة بن أبي موسى الأشعري، ثقة.\n(٣) ساقطة من (ش) وهو: أبو موسى الأشعري صحابي مشهور.\n(٤) [٦٧٥] الحكم على الإسناد:\nشيخ المصنف كثير الرواية للمناكير، وفيه أيضًا من لم أظفر له بترجمة، ومحمد بن حميد لم أجد فيه جرحًا ولا تعديلًا، وعبد الله بن صالح كثير الغلط وقد تفرد به واضطرب في إسناده.\nالتخريج:\nرواه الطبراني في \"المعجم الأوسط\" ٤/ ٢٧٠ (٤١٦٧)، عن علي بن سعيد الرازي. ورواه الشجري في \"الأمالي الشجرية\" ٢/ ٢٣٨ من طريق حاجب بن أبي بكر كلاهما، عن أبي قرة محمد بن حميد به.\nوعزاه الهيثمي في \"مجمع الزوائد\" ٤/ ٢٠٠ للطبراني في \"المعجم الكبير\". =","vol":"7","page":534},{"text":"<span data-type=\"title\" id=toc-656>٢٨٤ </span>- قوله -﷿- ﴿لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ﴾ الآية (١).\nاختلف العلماء فيها، فقال قوم: هذِه الآية خاصة، ثم اختلفوا في وجه خصوصها، فقال بعضهم: نزلت في كتمان الشهادة وإقامتها، يعني: وإن تبدوا ما في أنفسكم أيها الشهود من كتمان الشهادة، أو تخفوا الكتمان يحاسبكم به الله، وهذا قول الشعبي (٢)، وعكرمة (٣)،\n_________\n= وقال الطبراني في \"المعجم الأوسط\" ٤/ ٢٧٠: لم يرو هذا الحديث عن مكحول إلا العلاء؛ ولا عن العلاء إلا معاوية، ولا عن معاوية إلا عبد الله بن صالح، تفرد به أبو قرة.\nوقال المنذري في \"الترغيب والترهيب\" ٣/ ٢٢٢: حديث غريب، رواه الطبراني في \"الكبير\" و\"الأوسط\" من رواية عبد الله بن صالح كاتب الليث، وقد احتج به البخاري.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٠٠: فيه عبد الله بن صالح وثقه عبد الملك ابن شعيب؛ فقال: ثقة مأمون، وضعفه جماعة.\nقلت: لم يخرج البخاري لعبد الله بن صالح إلا تعليقًا، فلم يحتج به، وليس هو من شرطه، وقد اضطرب في إسناده، فرواه الطبراني في \"مسند الشاميين\" ٣/ ١٣٤ (١٩٤٢)، ٤/ ٣٢٩ (٣٤٦٢)، عن بكر بن سهل ومطلب قالا: حدثنا عبد الله بن صالح قال: حدثني معاوية بن صالح، عن مكحول الدمشقي، عن أبي هريرة به مرفوعًا.\n(١) ساقطة من (أ).\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ١٤٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٢، والواحدي في \"البسيط\" (١/ ١٧٠ ب).\n(٣) رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٧٤ - ٢٧٥) (٥٠٣، ٥٠٤)، والطبري في \"جامع البيان\" ٣/ ١٤٣، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٣٤)، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٢.","vol":"7","page":535},{"text":"ورواية مجاهد، ومقسم عن ابن عباس (١). يدل عليه قوله فيما قبله: ﴿وَلَا تَكْتُمُوا الشَّهَادَةَ﴾ الآية (٢).\nوقال بعضهم: نزلت هذِه الآية فيمن يتولى الكافرين من المؤمنين، يعني: وإن تُعْلِنوا ما في أنفسكم من ولاية الكفار، أو تُسرُّوه يحاسبكم به الله، وهو قول مقاتل (٣)، والواقدي (٤)، يدل عليه قوله تعالى في\n_________\n(١) رواية مجاهد أخرجها سعيد بن منصور في \"السنن\" ٣/ ١٠٠٤ (٤٧٣)، والطبري في \"جامع البيان\" ٣/ ١٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٢ (٣٠٥٦)، وعزاها السيوطي في \"الدر المنثور\" ١/ ٦٦٠ لابن المنذر.\nوأما رواية مقسم فأخرجها أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٧٤) (٥٠٢)، والطبري في \"جامع البيان\" ٣/ ١٤٣، والمحاملي في \"الأمالي\" (ص ١٨١) (١٥٣)، والطحاوي في \"شرح مشكل الآثار\" ٤/ ٣١٥، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٣٣ - ٢٣٤)، وعزاها السيوطي في \"الدر المنثور\" ١/ ٦٦٠ لابن المنذر.\nفال الطحاوي في \"شرح مشكل الآثار\" ٤/ ٣١٦: فكان هذا التأويل عندنا غير صحيح؛ لأن كتمان الشهادة مما لا يغفر؛ لأنه حق من المشهود له، وفي الآية ما قد منع من ذلك.\nوقال الشوكاني في \"فتح القدير\" ١/ ٣٠٦: وبمجموع ما تقدم يظهر لك ضعف ما أخرجه ... عن ابن عباس أنه قال: نزلت في كتمان الشهادة؛ فإنها لو كانت كذلك لم يشتد الأمر على الصحابة.\n(٢) ساقطة من الأصل.\n(٣) \"تفسيره\" ١/ ١٥٠.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٤٢٣، وأبو حيان فى \"البحر المحيط\" ٢/ ٣٧٥، وقال القرطبي: وهذا فيه بعد؛ لأن سياق الآية لا يقتضيه، وإنما ذلك بين في آل عمران.","vol":"7","page":536},{"text":"سورة (١) آل عمران: ﴿قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ﴾ (٢) من ولاية الكفار ﴿يَعْلَمْهُ اللَّهُ﴾، يدل عليه (٣) ما قبله.\nوقال آخرون: هذِه الآية عامة، ثم اختلفوا في وجه (٤) عمومها، فقال بعضهم: هي منسوخة. رَوَت الرواة بألفاظ (مختلفة، قالوا (٥): لما نزلت هذِه الآية جاء) (٦) أبو بكر، وعمر، وعبد الرحمن بن عوف، ومعاذ بن جبل، وناس من الأنصار إلى النبي - ﷺ -، فَجَثَوْا على الرُّكَب، وقالوا: يا رسول الله، والله ما نزلت (٧) آية أشد علينا من هذِه الآية، إنَّ أحَدَنا ليُحَدِّث نفسَه بما لا يحب أن يَثْبُتَ في قلبه وأن له الدنيا وما فيها، وإنا لَمَأخوذون (٨) بما نُحَدِّث (٩) به أنَفُسَنَا؟ هلكنا والله.\nفقال النبي - ﷺ -: \"هكذا أنزلت\". فقالوا: هلكنا، وكُلِّفْنا من العمل ما لا نطيق.\n_________\n(١) زيادة من (ز).\n(٢) آية: ٢٩.\n(٣) ساقطة من (أ).\n(٤) ساقطة من (ح).\n(٥) في (أ): قال بعضهم.\n(٦) في (ز): مختلفة قال: لما نزلت هذِه الآية اختلفوا في وجه عمومها فقال بعضهم جاء.\n(٧) في (ز): أُنزلت. وفي (أ): أنزل الله.\n(٨) في (ز): لمؤاخذون.\n(٩) في (ح): تحدثت.","vol":"7","page":537},{"text":"قال: \"فلعلكم تقولون كما قالت بنو إسرائيل لموسى: سمعنا وعصينا، قولوا: سمعنا وأطعنا\" فقالوا: سمعنا وأطعنا.\nواشتد ذلك عليهم، فمكثوا بذلك حولًا، فأنزل الله الفرج، والراحة بقوله: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾ الآية.\nفنسخت هذِه الآية ما قبلها (١)، فقال النبي - ﷺ -: \"إن الله -﷿- قد\n_________\n(١) جمعه المصنف -كعادته- من أحاديث وآثار، منها ما رواه مسلم كتاب الإيمان، باب بيان أنه -﷾ - لم يكلف إلا ما يطاق (١٢٥)، والإمام أحمد في \"المسند\" ٢/ ٤١٢ (٩٣٤٤)، والطبري في \"جامع البيان\" ٣/ ١٤٣، والطحاوي في \"شرح مشكل الآثار\" ٤/ ٣١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٣ - ٥٧٤ (٣٠٦٠، ٣٠٦١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٣٥٠ (١٣٩)، والبيهقي في \"شعب الإيمان\" ١/ ٢٩٥ (٣٢٧)، والواحدي في \"أسباب النزول\" (ص ٩٤)، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٢٦ - ٢٢٧)، كلهم من طرق عن العلاء بن عبد الرحمن، عن أبيه، عن أبي هريرة به بنحوه.\nومنها ما رواه البخاري كتاب التفسير، باب سورة البقرة (٦٥٤٦)، والبيهقي في \"شعب الإيمان\" ١/ ٢٩٧ (٣٣٠)، كلاهما من طريق مروان بن الأصفر، عن رجل من الصحابة قال: أحسبه عن ابن عمر به بنحوه مختصرًا.\nومنها ما رواه آدم بن سليمان، عن سعيد بن جبير، عن ابن عباس وسيأتي تخريجه. وأورد ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٥٤، كلام المصنف بنصه، ثم قال: وهذا من عيوب كتابه، ومن تبعه عليه؛ يجمعون الأقوال عن الثقات وغيرهم، ويسوقون القصة مساقًا واحدًا على لفظ من يرمى بالكذب، أو الضعف الشديد، ويكون أصل القصة صحيحًا، والنكارة في ألفاظ زائدة، كما في هذِه القصة من تسمية الذين ذكروا.\nقلت: روى أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٧٥) (٥٠٥) من طريق عطاء الخراساني. والطبراني في \"مسند الشاميين\" ٣/ ٣٢٦ (٢٤١٥) من طريق عكرمة، كلاهما عن ابن عباس به بنحوه، وفيه تسمية الصحابة المذكورين عند المصنف.","vol":"7","page":538},{"text":"تجاوز لأمتي ما حدثوا به أنفسهم ما لم يعملوا (١) أو يتكلموا به\" (٢).\nوهذا قول ابن مسعود (٣)، وأبي هريرة (٤)، وعائشة (٥)، وابن عباس برواية سعيد بن جبير، وعطاء (٦).\nومن التايعين وأتباعهم: محمد بن سيرين (٧)، ومحمد بن كعب\n_________\n(١) في (ح) زيادة: به.\n(٢) رواه البخاري كتاب العتق، باب الخطأ والنسيان في العتاقة والطلاق (٢٥٢٨)، وكتاب الطلاق، باب في الإغلاق والمكره (٥٢٦٩)، وكتاب الأيمان والنذور، باب إذا حنث ناسيًا (٦٦٦٤)، ومسلم في كتاب الإيمان، باب تجاوز الله عن حديث النفس (١٢٧) من طرق عن قتادة، عن زرارة بن أوفى، عن أبي هريرة به مرفوعًا. وليس عندهما أن ما حصل من الصحابة كان سببًا لورود الحديث. ويظهر لي أن المصنف نقل هذا عن مقاتل. انظر \"تفسيره\" ١/ ١٥٠.\n(٣) رواه سعيد بن منصور في \"السنن\" ٣/ ١٠١٨ (٤٨٢)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٧٥) (٥٠٦)، والطبري في \"جامع البيان\" ٣/ ١٤٦، والطبراني في \"المعجم الكبير\" ٩/ ٢١١ (٩٠٣٠)، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٢٥ - ٢٢٦).\n(٤) ذكره النحاس في \"معاني القرآن\" ١/ ٣٢٥، وقد تقدم ما أخرجه مسلم وغيره عنه.\n(٥) رواه الطبري في \"جامع البيان\" ٣/ ١٤٧.\n(٦) رواية سعيد عنه إخرجها الطبراني في \"المعجم الكبير\" ١١/ ٤٥٧ (١٢٢٩٦)، والبيهقي في \"شعب الإيمان\" ١/ ٢٩٦ (٣٢٨)، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٢٧) كلهم من طريق عطاء بن السائب عنه. وذكرها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٤. وسيأتي رواية مطولة من طريق آدم ين سليمان عن سعيد. أما رواية عطاء فذكرها الواحدي في \"الوسيط\" ١/ ٤٠٨، وفي \"البسيط\" ١/ ١٧٠ ب.\n(٧) ذكره الواحدي في \"الوسيط\" ١/ ٤٠٨، و\"البسيط\" ١/ ١٧٠ أ، وابن الجوزي في \"زاد المسير\" ١/ ٢٤٣.","vol":"7","page":539},{"text":"القرظي (١)، وموسى بن عبيدة (٢)، وقتادة (٣)، والكلبي (٤)، وشيبان.\nقال سعيد ابن مرجانة (٥): بينا (٦) نحن جلوس عند عبد الله بن عمر؛ إذ تلا هذِه الآية: ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ﴾ (٧) فقال ابن عمر: لئن أخذنا الله تعالى بهذا لنهلكن، ثم بكى حتى سمع نشيجه.\nقال ابن مرجانة: فذكرت ذلك لابن عباس، فقال: يغفر الله لأبي عبد الرحمن، قد وجد المسلمون منها حين نزلت مثل ما وجد، فأنزل الله تعالى: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾ الآية، وكانت\n_________\n(١) زيادة من (ز).\nرواه الطبري في \"جامع البيان\" ٣/ ١٤٦، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٦٢ للفريابي، وعبد بن حميد، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٤.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٤٢١، والشوكاني في \"فتح القدير\" ١/ ٣٠٥.\n(٣) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١١١، والطبري في \"جامع البيان\" ٣/ ١٤٧، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٤.\n(٤) ذكره السمرقندي في \"بحر العلوم\" ١/ ٢٣٩، والواحدي في \"الوسيط\" ١/ ٤٠٨، وفي \"البسيط\" (١/ ١٧٠ ب).\n(٥) سعيد بن عبد الله العامري القرشي مولاهم أبو عثمان الحجازي.\nومرجانة أمه. ثقة، فاضل. قال ابن حبان في \"الثقات\" ٤/ ٢٩٣: كان من أفاضل أهل المدينة. توفي سنة (٩٧ هـ).\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٠، \"تقريب التهذيب\" لابن حجر (٢٣٨٨).\n(٦) في (ش)، (ح)، (أ): بينما.\n(٧) في (ش)، (ح)، (ز) زيادة: الآية.","vol":"7","page":540},{"text":"الوسوسة مما لا طاقة للمسلمين بها، (فصار الأمر إلى القول والفعل، ونسخت تلك الآية (١).\nوقال بعضهم: هذِه الآية) (٢) محكمة غير منسوخة؛ لأن النسخ في الأخبار غير جائز، إلا خبرًا في (٣) أمرٍ، أو نهيٍ، أو شرطٍ (٤).\n_________\n(١) رواه الشافعي في \"أحكام القرآن\" جمع البيهقي ١/ ٤٢، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٧٦) (٥٠٨)، والطبري في \"جامع البيان\" ٣/ ١٤٤، والطحاوي في \"شرح مشكل الآثار\" ٤/ ٣١١ - ٣١٢ (١٦٢٦، ١٦٢٧)، والطبراني في \"المعجم الكبير\" ١٠/ ٣١٦ (١٠٧٦٩، ١٠٧٧٠)، والبيهقي في \"شعب الإيمان\" ١/ ٢٩٧ (٣٢٩)، كلهم من طريق ابن شهاب الزهري عن سعيد ابن مرجانة به، وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٦١ لعبد بن حميد، وأبي داود في \"ناسخه\".\nقال ابن حجر في \"فتح الباري\" ٨/ ١٥٤: إسناده صحيح.\nوقد رواه الإمام أحمد في \"المسند\" ١/ ٣٣٢ (٣٠٧٠)، وعبد الرزاق في \"تفسير القرآن\" ١/ ١١٠، والطبري في \"جامع البيان\" ٣/ ١٤٤ - ١٤٥، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٢٩) كلهم من طريق مجاهد.\nورواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٧٦) (٥٠٧)، وابن أبي شيبة في \"المصنف\" ١٢/ ٤٢٤ (٣٦٥٣٨)، والطبري في \"جامع البيان\" ٣/ ١٤٥، والنحاس في \"الناسخ والمنسوخ\" ٢/ ١٢١ (٢٩٥)، والحاكم في \"المستدرك\" ٢/ ٣١٥ وقال: صحيح الإسناد، ولم يخرجاه ووافقه الذهبي، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٢٩)، كلهم من طريق سالم بن عبد الله كلاهما عن ابن عمر وابن عباس بنحوه.\n(٢) ما بين القوسين ساقط من (ش).\n(٣) في (أ): فيه.\n(٤) في (ش)، (ح)، (ز): إلا خبرٌ فيه أمرٌ أو نهيٌ أو شرطٌ. =","vol":"7","page":541},{"text":"ثم اختلفوا في (١) تأويلها، فقال قوم من أهل المعاني: قد أثبت الله -﷿- للقلب كسبًا، فقال: ﴿بِمَا كَسَبَتْ قُلُوبُكُمْ﴾ (٢) وكل عامل مأخوذ بكسبه، ومجازى على عمله (فليس الله -﷿- بتاركٍ عبدًا) (٣) يوم القيامة أسرَّ عملًا، أو أعلنه من حركة في جوارحه، أو هَمَّةٍ في قلبه دون أن يُعَرِّفَهُ إياه، ويخبره (٤) به، ثم يغفر ما شاء لمن شاء، ويعذب من شاء بما شاء.\n_________\n= قال الواحدي: والمحققون يختارون أن تكون الآية محكمة غير منسوخة؛ لأن النسخ إنما يكون في الأمر، والنهي. \"البسيط\" (١/ ١٧٠ ب).\nوقال البيهقي في \"شعب الإيمان\" ١/ ٢٩٧ - ٢٩٨: وهذا النسخ بمعنى التخصيص والتبيين؛ فإن الآية الأولى وردت مورد العموم، فوردت الآية التي بعدها، فبينت أن ما يخفى مما لا يؤاخذ به، وهو حديث النفس الذي لا يستطيع العبد دفعه عن قلبه، وهذا لا يكون منه كسب في حدوثه وبقائه، وكثير من المتقدمين كانوا يطلقون عليبما اسم النسخ على الاتساع؛ بمعنى أنه لولا الآية الأخرى لكانت الآية الأولى تدل على مؤاخذته بجميع ذلك.\nوقال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ١٤/ ١٠١: إن لفظ النسخ مجمل؛ فالسلف كانوا يستعملونه فيما يظن دلالة الآية عليه من عموم أو إطلاق، أو غير ذلك ... وكذلك ينسخ الله ما يقع في النفوس من فهم معنى، وإن كانت الآية لم تدل عليه؛ لكنه محتمل، وهذِه الآية من هذا الباب؛ فإن قوله: ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ﴾ إنما تدل على أن الله يحاسب بما في النفوس لا على أنه يعاقب على كل ما في النفوس، وقوله: ﴿لِمَنْ يَشَاءُ﴾ يقتضي أن الأمر إليه في المغفرة والعذاب لا إلى غيره.\n(١) في (ش)، (ح) زيادة: وجه.\n(٢) البقرة: ٢٢٥.\n(٣) في (ح): فليرى الله ﵎ عبدًا.\n(٤) في (ح): أو يخبره.","vol":"7","page":542},{"text":"فمعنى الآية: وإن تظهروا ما في أنفسكم من المعاصي فتعملوه (١)، أو تضمروا إرادتها في أنفسكم فتخفوها، يخبركم (٢) الله بها (٣)، ويحاسبكم عليها (٤)، ثم يغفر لمن يشاء، ويعذب من يشاء، وهذا معنى (٥) قول الحسن (٦)، والربيع (٧)، وقيس بن أبي حازم (٨)، ورواية الضحاك عن ابن عباس (٩).\nيدل عليه قوله تعالى: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا﴾ (١٠).\nوقال آخرون: معنى الآية أن الله تعالى يحاسب خلقه بجميع ما أبدوا من أعمالهم وأخفوه (١١)، ويعاقبهم عليه، غير أن معاقبته\n_________\n(١) في (ح): فتعملوا.\n(٢) في (أ): يجزيكم.\n(٣) في (ش): به. وفي (ح): به الله.\n(٤) كذا في (ز)، (أ). وفي الأصل، (ش)، (ح): عليه.\n(٥) ساقطة من (أ).\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ٢٤٨، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٤، والماتريدي في \"تأويلات أهل السنة\" ١/ ٦٦٦، والماوردي في \"النكت والعيون\" ١/ ٣٦٠.\n(٧) رواه الطبري في \"جامع البيان\" ٣/ ٢٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٢ (٣٠٥٥)، ٢/ ٥٧٤ (٣٠٦٥)، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٣٢ - ٢٣٣).\n(٨) رواه الطبري في \"جامع البيان\" ٣/ ١٤٨.\n(٩) رواها الطبري في \"جامع البيان\" ٣/ ١٤٧ - ١٤٨.\n(١٠) الإسراء: ٣٦.\n(١١) في (ح): وما أخفوه.","vol":"7","page":543},{"text":"إياهم على ما أخفوا (١) مما لم يعملوها إنما (٢) يحدث لهم في الدنيا من النوائب والمصائب والأمور التي يحزنون عليها ويألمون لها (٣)، وهذا قول عائشة ﵂، روي أنها سُئلت عن هذِه الآية فقالت: ما سألني عنها أحدٌ منذ سألت رسول الله - ﷺ -.\nفقال: \"يا عائشة، هذا متابعة (٤) الله -﷿- العبد بما يصيبه من الحمى والنكبة، حتى الشوكة، والبضاعة يضعها في كمه؛ يفقدها، فيَرُوع لها، فيجدها في ضِبْنِهِ (٥)، حتى إن المؤمن ليخرج من ذنوبه كما يخرج التبر (٦) الأحمر من الكير\" (٧).\n_________\n(١) في (ش)، (ح)، (ز): أخفوه.\n(٢) في (ش)، (ح): بما.\n(٣) ساقطة من (ح). وفي (أ): بها.\n(٤) في (ح): معاتبة.\n(٥) في (ش): حَيِّزه. وفي (ز): ضمنه. وفي (أ): جيبه.\nوالضبن: الإبط، وما يليه. انظر: \"لسان العرب\" لابن منظور ٨/ ١٩ (ضبن).\n(٦) التبر: ما كان من الذهب غير مضروب؛ فإذا ضرب دنانير فهو عين.\nانظر: \"لسان العرب\" لابن منظور ٢/ ١٣ (تبر).\n(٧) رواه الترمذي كتاب التفسير، باب سورة البقرة (٢٩٩١)، والإمام أحمد في \"المسند\" ٦/ ٢١٨ (٢٨٣٥)، والطيالسي في \"مسنده\" (ص ٢٢١) (١٥٨٤)، وإسحاق بن راهويه في \"مسنده\" ٣/ ٧٨٣ (١٤١٣)، والطبري في \"جامع البيان\" ٣/ ١٤٩، ٥/ ٢٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٤ (٣٠٦٢)، والبيهقي في \"شعب الإيمان\" ٧/ ١٥٢ (٩٨٠٩)، كلهم من طريق حماد ابن سلمة، عن علي بن زيد، عن أمية، عن عائشة به. وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٦٣ لابن المنذر.\nقال الترمذي ٥/ ٢٢١: حديث حسن غريب من حديث عائشة؛ لا نعرفه إلا من حديث حماد بن سلمة. =","vol":"7","page":544},{"text":"يدل عليه قوله تعالى: ﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ (١) يعني: في الدنيا.\nوقال مجاهد في رواية منصور وابن أبي نجيج: ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ﴾ يعني: من اليقين والشك (٢).\nوقال جعفر بن محمد: ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ﴾ (يعني: الإسلام ﴿أَوْ تُخْفُوهُ﴾ يعني: الإيمان (٣).\nوقال بعضهم: ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ﴾) (٤) يعني: ما في قلوبكم\n_________\n= وقال ابن كثير: في \"تفسير القرآن العظيم\" ٢/ ٥٢٠ وشيخه علي بن زيد بن جدعان ضعيف، يغرب في رواياته، وهو يروي هذا الحديث عن امرأة أبيه أم محمد أمية بنت عبد الله عن عائشة، وليس لها عنها في الكتب سواه.\nوروى أبو داود كتاب الجنائز، باب عيادة النساء (٣٠٩٣)، وإسحاق بن راهويه في \"مسنده\" ٣/ ٦٥٧ (١٢٤٩)، والطبري في \"جامع البيان\" ٥/ ٢٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ١٠٧٢ (٥٩٩٦)، والبيهقي في \"شعب الإيمان\" ٧/ ١٥٢ (٩٨١٠)، كلهم من طريق صالح بن رستم أبي عامر الخزاز، عن ابن أبي مليكة عنها مرفوعًا بمعناه.\n(١) النساء: ١٢٣.\n(٢) رواية ابن أبي نجيح في \"تفسير مجاهد\" ١/ ١١٩، وأخرجها أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٧٤) (٥٠١)، والطبري في \"جامع البيان\" ٣/ ١٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٣ (٣٠٥٩)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ١١٩ (٢٩٣)، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٣٤). وأما رواية منصور عنه فلم أجد من أخرجها.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٦٦٣ من قول مجاهد لعبد بن حميد، وابن المنذر، وأبي داود في \"ناسخه\".\n(٣) ذكره السلمي في \"حقائق التفسير\" (٢٤ أ).\n(٤) ما بين القوسين ساقط من (ح).","vol":"7","page":545},{"text":"مما عرفتم (١) وعقدتم عليه، أو تخفوه فلا تمدوه وأنتم مجمعون (وعازمون يحاسبكم به) (٢)، فأما ما حدثتم به أنفسكم مما لم تعزموا عليه؛ فإن ذلك مما لا يكلف الله نفسًا إلا وسعها، ولا يؤاخذه (٣) به ودليل هذا التأويل قوله -﷿-: ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ﴾ (٤).\n[٦٧٦] حدثنا (٥) (أبو القاسم بن حبيب) (٦) قال: نا أبو جعفر محمد (ابن أحمد) (٧) بن سعيد الرازي (٨) قال: نا العباس بن حمزة (٩) قال: نا\n_________\n(١) في جميع النسخ: عزمتم.\n(٢) في جميع النسخ: وعازمون عليه يحاسبكم به الله.\n(٣) في (ح): يؤاخذها. وفي (ز)، (أ): يُؤاخذ.\n(٤) البقرة: ٢٢٥.\n(٥) في (ش)، (ح) أخبرنا.\n(٦) في (ح): الأستاذ أبو القاسم الحسن بن محمد.\nوهو الحسن بن محمد بن حبيب أبو القاسم الحبيبي، عالم مفسر. كذبه الحاكم وجماعة\n(٧) ساقطة من (ش).\n(٨) محمد بن أحمد بن سعيد المكتب، أبو جعفر الرازي. ضعفه الدارقطني.\n(٩) العباس بن حمزة بن عبد الله بن أشرس، أبو الفضل النيسابوري.\nالواعظ، أحد العلماء، الزهاد. قال الخليلي: كبير، عالم، ثقة، سمعت الحاكم أبا عبد الله يثني عليه ويوثقه. توفي سنة (٢٨٨ هـ).\n\"الإرشاد\" للخليلي ٣/ ٨٨٣، \"تاريخ دمشق\" لابن عساكر ٢٦/ ٢٥٠، \"المنتظم\" لابن الجوزي ١٢/ ٤١٩، \"تاريخ الإسلام\" للذهبي ٢١/ ٢٩٦، \"الجواهر المضيَّة\" لأبي الوفاء القرشي ٢/ ٢٨٥.","vol":"7","page":546},{"text":"أحمد بن أبي الحَوارِي (١)، عن محمد بن يزيد الطرسوسي (٢)، عن عبد الله بن المبارك (٣) قال: قلت لسفيان (٤): أيُؤاخَذُ (٥) العبد بالهمَّة؟ قال: إذا كان (٦) عزمًا، أُخذ بها (٧).\n_________\n(١) أحمد بن عبد الله بن ميمون بن العباس التغلبي أبو الحسن بن أبي الحواري الدمشقي.\nثقة، زاهد. ولد سنة (١٦٤ هـ)، وتوفي سنة (٢٤٦ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٧، \"حلية الأولياء\" لأبي نعيم ١٠/ ٥، \"تهذيب التهذيب\" لابن حجر ١/ ٣١، \"تقريب التهذيب\" لابن حجر (٦١).\n(٢) في (ش): الطوسي.\nوهو محمد بن يزيد المستملي أبو بكر الطرسوسي.\nذكره ابن حبان في \"الثقات\" وقال: ربما أخطأ. وقال ابن عدي: يسرق الأحاديث، ويزيد فيها، ويضع .. ولمحمد بن يزيد المستملي غير ما ذكرت مما سرق من حديث الثقات.\n\"الثقات\" لابن حبان ٩/ ١١٥، \"الكامل\" لابن عدي ٦/ ٢٨٢، \"لسان الميزان\" لابن حجر ٥/ ٤٢٩.\n(٣) عبد الله بن المبارك، ثقة، ثبت إمام.\n(٤) سفيان الثوري، ثقة، حافظ إمام.\n(٥) في (ش): يؤاخذ.\n(٦) في (ز)، (أ): كانت.\n(٧) [٦٧٦] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وفيه أيضًا من لم أجد فيه جرحًا ولا تعديلًا، ومحمد بن يزيد يسرق الحديث.\nالتخريج:\nالأثر ذكره البغوي في \"معالم التنزيل\" ١/ ٣٥٦.","vol":"7","page":547},{"text":"[٦٧٧] وأخبرنا محمد بن موسى بن الفضل (١)، قال: نا محمد بن عبد الله بن أحمد (٢)، قال: أنا عبد الله بن محمد بن أبي الدنيا (٣)، قال: حدثني علي بن الحسين (٤)، عن (٥) عمرو (٦) بن جرير (٧) قال: خرجت وأنا شابٌّ؛ لأمر هممت به، فمررت بأبي طالب القاص (٨)،\n_________\n(١) محمد بن موسى بن الفضل بن شاذان الصيرفي أبو سعيد النيسابوري، ثقة.\n(٢) كذا في جميع النسخ، وهو الصواب. وفي الأصل: آدم.\nوهو محمد بن عبد الله الصفار أبو عبد الله الأصبهاني، محدث عصره بخراسان.\n(٣) عبد الله بن محمد بن عبيد بن سفيان الأموي القرشي مولاهم أبو بكر بن أبي الدنيا البغدادي كان يؤدب غير واحد من أولاد الخلفاء. قال أبو حاتم، وصالح بن محمد: صدوق. وقال ابن حجر: صدوق، حافظ، صاحب تصانيف. ولد سنة (٢٠٨ هـ)، وتوفي سنة (٢٨١ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٣٦، \"تاريخ بغداد\" للخطيب ١٠/ ٨٩، \"تهذيب الكمال\" للمزي ١٦/ ٧٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٢٤، \"تقريب التهذيب\" لابن حجر (٣٥٩١).\n(٤) علي بن الحسين -أو الحسن- بن أبي مريم.\nمن شيوخ ابن أبي الدنيا الذين أكثر عنهم في كتبه، ولم أظفر له بترجمة.\n(٥) في (ش): بن.\n(٦) في (ش): عمر.\n(٧) عمرو بن جرير البجلي أبو سعيد الكوفي.\nقال ابن عدي: وله غير ما ذكرت من الحديث مناكير الإسناد والمتن. قال الدارقطني: متروك الحديث. وقال أبو حاتم: يكذب.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٢٤، \"الكامل\" لابن عدي ٥/ ١٤٩، \"ميزان الاعتدال\" للذهبي ٣/ ٢٥٠، \"لسان الميزان\" لابن حجر ٤/ ٣٥٨.\n(٨) يحيى بن يعقوب بن مدرك الأنصاري القاص أبو طالب الكوفي.\nذكره ابن حبان في \"الثقات\" وقال: وكان ممن يخطئ. وقال ابن أبي حاتم عن =","vol":"7","page":548},{"text":"والناس مجتمعون عليه، فكان أول شيء تكلم به أَنْ قال: أيُّها الهامُّ بالمعصية أما علمت أن خالق الهمة مطلع على همتك. قال: فخررت والله مغشيًّا عليَّ، فما أفقت إلا عن توبة (١).\n[٦٧٨] وبإسناده (٢) عن ابن (٣) أبي الدنيا (٤)، قال: نا إسحاق بن (٥) إسماعيل (٦)، قال:\n_________\n= أبيه: محله الصدق، لم يرو شيئًا منكرًا، وهو ثقة في الحديث، أدخله البخاري في كتاب \"الضعفاء\" فسمعت أبي يقول: يحول من هناك. وقال البخاري: منكر الحديث.\n\"التاريخ الكبير\" للبخاري ٨/ ٣١٢، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٩٨، \"الكامل\" لابن عدي ٧/ ٢٣٣، \"الثقات\" لابن حبان ٧/ ٦١٤، \"فتح الباب في الكنى والألقاب\" لابن منده (ص ٤٥٢)، \"لسان الميزان\" لابن حجر ٦/ ٢٨٣.\n(١) [٦٧٧] الحكم على الإسناد:\nفيه عمرو بن جرير متروك، وكذبه أبو حاتم.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٥/ ٤٥٩ (٧٢٨٤)، عن أبي سعيد الصيرفي به.\n(٢) في (ش): وبإسناد.\n(٣) ساقطة من (ش).\n(٤) عبد الله بن محمد بن أبي الدنيا، صدوق.\n(٥) في (ش): نا.\n(٦) إسحاق بن إسماعيل أبو يعقوب الطالقاني.\nنزيل بغداد، يعرف باليتيم. ثقة، تكلم في سماعه من جرير وحده. قال ابن المديني: وسئل عن إسحاق بن إسماعيل صاحب جرير؟ فقال: كان غلامًا، وذهب إلى أنه لم يضبط. توفي سنة (٢٣٠ هـ)، وقيل قبلها.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢١٢، \"تهذيب التهذيب\" لابن حجر ١/ ١١٦، \"تقريب التهذيب\" لابن حجر (٣٤١).","vol":"7","page":549},{"text":"نا يعلي بن عبيد (١)، عن إسماعيل بن أبي خالد (٢) قال: أصاب (٣) بني إسرائيل مجاعة، فمر رجل على رملٍ، فقال: وددت أن هذا الرمل دقيق لي فأطعمه بني إسرائيل، فأُعطي على نيته (٤).\n[٦٧٩] وبه عن ابن (٥) أبي الدنيا (٦)، قال: حدثني سلمة بن شبيب (٧)، قال: نا سهل بن عاصم (٨)، قال: حدثني يحيى بن محمد الجاري (٩)، قال:\n_________\n(١) يعلي بن عبيد، ثقة، إلاَّ في حديثه عن الثوري؛ ففيه لين.\n(٢) إسماعيل بن أبي خالد، ثقة، ثبت.\n(٣) في (ش)، (ح): أصابت.\n(٤) [٦٧٨] الحكم على الإسناد:\nفيه ابن أبي الدنيا صدوق، وكذلك إسحاق بن إسماعيل.\nالتخريج:\nالأثر ذكره الزبيدي في \"إتحاف السادة المتقين\" ١٠/ ٨، وعزاه لابن أبي الدنيا في \"الإخلاص\"، ولم أجده في \"الإخلاص والنية\" لابن أبي الدنيا المطبوع، وقد أستدركه المحقق في آخر الكتاب (ص ٧٥)، وذكره أبوطالب المكي في \"قوت القلوب\" ٤/ ٣٧.\n(٥) ساقطة من (ش).\n(٦) عبد الله بن محمد بن أبي الدنيا، صدوق.\n(٧) سلمة بن شبيب، ثقة.\n(٨) سهل بن عاصم السجستاني.\nيروي عن العراقيين الحكايات. ذكره ابن حبان في \"الثقات\". وقال أبو حاتم: شيخ. ولم يذكرا في الرواة عنه إلا سلمة.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٠٢، \"الثقات\" لابن حبان ٨/ ٢٩٣.\n(٩) في (أ): (المحاربي).\nوهو يحيى بن محمد بن عبد الله بن مهران الجاري الحجازي. =","vol":"7","page":550},{"text":"نا عبد الرحمن بن زيد بن أسلم (١)، عن أبيه (٢) قال: كان (٣) رجل يطوف على العلماء يقول: من (٤) يدلني على عمل لا أزال منه (٥) عاملًا لله -﷿-، فإني أحب أن لا يأتي عليَّ ساعةٌ من الليل والنهار إلا وأنا عامل؟ قيل له: قد وَجَدْتَ حاجتك. فاعمل الخير ما أستطعت، فإذا فترت، أو تركته؛ فهُمَّ بعمله، فإن الهام بعمل الخير كعامله (٦).\n_________\n= قال العجلي، ويحيى الزمي: ثقة. وذكره ابن حبان في \"الثقات\"، وقال: يغرب. وقال ابن عدي: ليس بحديثه بأس. وقال البخاري يتكلمون فيه. وذكره ابن حبان أيضًا في \"المجروحين\"، وقال: كان ممن ينفرد بأشياء لا يتابع عليها على قلة روايته. وقال ابن حجر: صدوق؛ يخطئ. من كبار العاشرة.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٨٤، \"الثقات\" لابن حبان ٩/ ٢٥٥، \"المجروحين\" لابن حبان ٣/ ١٣٠، \"الكامل\" لابن عدي ٧/ ٢٢٦، \"تهذيب الكمال\" للمزي ٣١/ ٥٢٢، \"تقويب التهذيب\" لابن حجر (٧٦٣٨).\n(١) عبد الرحمن بن زيد بن أسلم، ضعيف.\n(٢) في (ز) زيادة: عن رجل.\nوهو زيد بن أسلم، ثقة.\n(٣) في (ح): جاء.\n(٤) ساقطة من (ش).\n(٥) كتب فوقها في (ز): فيه.\n(٦) [٦٧٩] الحكم على الإسناد:\nفيه عبد الرحمن بن زيد بن أسلم ضعيف.\nالتخريج:\nالأثر ذكره أبو طالب المكي في \"قوت القلوب\" ٤/ ٣٥. والزبيدي في \"إتحاف السادة المتقين\" ١٠/ ١٢ وقال: نقله صاحب \"القوت\".","vol":"7","page":551},{"text":"وهذا معنى قول النبي - ﷺ -: \"نية المؤمن خير من عمله\" (١)؛ لأن العمل ينقطع، (والنية لا تنقطع) (٢).\n_________\n(١) رواه الطبراني في \"المعجم الكبير\" ٦/ ١٨٥ (٥٩٤٢)، وأبو نعيم في \"حلية الأولياء\" ٣/ ٢٥٥ من طريق حاتم بن عباد، عن يحيى بن قيس الكندي، عن أبي حازم، عن سهل بن سعد به مرفوعًا بنحوه.\nقال أبو نعيم: هذا حديث غريب من حديث أبي حازم وسهل؛ لم نكتبه إلا من هذا الوجه ..\nقال الهيثمي في \"مجمع الزوائد\" ١/ ٦١، ١٠٩: رجاله موثقون إلا حاتم بن عباد الجرشي لم أر من ذكر له ترجمة.\nورواه البيهقي في \"شعب الإيمان\" ٥/ ٣٤٣ (٦٨٥٩)، وانظر طبعة دار السلفية ١٢/ ٢٢٩ (٦٤٤٥)، والقضاعي في \"مسند الشهاب\" ١/ ١١٩ (١٤٧) من طريق يوسف بن عطية، عن ثابت، عن أنس بنحوه مرفوعًا. وعزاه السخاوي في \"المقاصد الحسنة\" (ص ٤٥٠) للعسكري في \"الأمثال\".\nورواه أبو الشيخ في \"الأمثال\" (ص ٣٣) (٥٢) من طريق آخر عن يوسف بن عطية، عن ثابت به مرسلًا.\nقال البيهقي في \"شعب الإيمان\" ٥/ ٣٤٣: إسناده ضعيف.\nورواه القضاعي في \"مسند الشهاب\" (١١٩) (١٤٨) من حديث النواس بن سمعان.\nقال العراقي في \"تخريج أحاديث إحياء علوم الدين\" ٤/ ٣٨٦: أخرجه الطبراني من حديث سهل بن سعد، ومن حديث النواس بن سمعان وكلاهما ضعيف.\nوقال السخاوي في \"المقاصد الحسنة\" (ص ٤٥٠): وهي وإن كانت ضعيفة؛ فبمجموعها يتقوى الحديث، وقد أفردت فيه وفي معناه جزءًا.\nوقال ابن دحية: لا يصح. وضعفه السيوطي، وأقره المناوي والألباني. انظر: \"المقاصد الحسنة\" للسخاوي (ص ٤٥٠)، \"فيض القدير\" للمناوي ٦/ ٣٧٩ (٩٢٩٥) من حديث أنس، وحديث سهل بن سعد ٦/ ٣٨٠ (٩٢٩٦)، \"ضعيف الجامع الصغير\" للألباني ٦/ ١٧ (٥٩٨٨).\n(٢) ساقطة من (ش).","vol":"7","page":552},{"text":"وقال محمد بن علي: معنى الآية: ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ﴾ من الأعمال الظاهرة ﴿أَوْ تُخْفُوهُ﴾ من الأحوال الباطنة ﴿يُحَاسِبْكُمْ بِهِ اللَّهُ﴾ تعالى، العابد (١) على أفعالِهِ، والعارف على أحوالِهِ (٢).\nوقال بعضهم: إن الله تعالى يوم القيامة يقول: هذا يوم تبلى السرائر، وتخرج الضمائر، وإن كُتَّابي لم يكتبوا إلا ما ظهر من أعمالكم منها (٣)، وأنا المطلع على سرائركم مما (٤) لم يعلموه، ولم يكتبوه، فأنا أخبركم بذلك، وأحاسبكم عليه؛ لتعلموا أنه لا يعزب عني (٥) مثقال ذرة من أعمالكم، ثم أغفر لمن شئت، وأعذب من شئت، فأما المؤمنون فيخبرهم بذلك كله ويغفر لهم، ولا يؤاخذهم بذلك؛ إظهارًا لفضله، وأما الكافرون (٦)، فيخبرهم (٧) بها، ويعاقبهم عليها؛ إظهارًا لعدله.\nفمعنى الآية: وإن تبدوا ما في أنفسكم فتعملوا به، أو تخفوه مما (٨) أضمرتم وأسررتم ونويتم وأردتم، يحاسبكم به الله، ويخبركم\n_________\n(١) في (ش): العائد.\n(٢) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" (٢٤ أ)، وقال: قال جعفر.\n(٣) زيادة من (أ)، (ش)، (ح).\n(٤) في (ش): ما.\n(٥) في (ز): عليَّ.\n(٦) في (ش): الكافر.\n(٧) كذا في جميع النسخ في الموضعين، وهو الأصح. وفي الأصل في الموضعين: فيجزيهم.\n(٨) في (ش): بما. وفي (ز): فيما.","vol":"7","page":553},{"text":"به، ويعرفكم إياه، ﴿فَيَغْفِرُ لِمَنْ يَشَاءُ﴾ (فيغفر ﴿لِمَنْ يَشَاءُ﴾ للمؤمنين، ﴿وَيُعَذِّبُ مَنْ يَشَاءُ﴾ الكافرين) (١). فهذا معنى قول الضحاك (٢)، والربيع (٣)، ورواية (٤) العوفي والوالبي عن ابن عباس (٥). يدل عليه قوله تعالى: ﴿يُحَاسِبْكُمْ بِهِ اللَّهُ﴾ ولم يقل: يؤاخذكم، والمحاسبة غير المعاقبة، فالحساب ثابت، والعقاب ساقط.\nومما يؤيد هذا حديث النَّجْوى، وهو ما روى قتادة عن صفوان ابن مُحْرِز (٦) قال: بينا (٧) نحن نطوف بالبيت مع عبد الله بن عُمر؛ إذ عَرَض\n_________\n(١) في (ش)، (ح)، (أ): فيغفر للمؤمنين ويعذب الكافرين.\n(٢) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٥، والنحاس في \"معاني القرآن\" ١/ ٣٢٩، والماوردي في \"النكت والعيون\" ١/ ٣٦٠.\n(٣) تقدم تخريجه.\n(٤) في (ز): ورواه.\n(٥) رواية العوفي أخرجها الطبري في \"جامع البيان\" ٣/ ١٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٣ (٣٠٥٨).\nورواية الوالبي أخرجها الطبري في \"جامع البيان\" ٣/ ١٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٢ (٣٠٥٧)، وعزاها السيوطي في \"الدر المنثور\" ١/ ٦٦٣ - ٦٦٢ لابن المنذر.\n(٦) صفوان بن مُحوِز بن زياد المازني أو الباهلي البصري.\nثقة، عابد. توفي سنة أربع وسبعين. ويرى الذهبي أن وفاته تأخرت إلى حدود سنة تسعين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٢٣، \"سير أعلام النبلاء\" للذهبي ٤/ ٢٨٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٢١٤، \"تقريب التهذيب\" لابن حجر (٢٩٤١).\n(٧) في (ح)، (أ): بينما.","vol":"7","page":554},{"text":"له رجل (١)، فقال له (٢): يا ابن عمر ما سمعت من (٣) رسول الله - ﷺ - يقول في النَّجْوى؟ فقال: سمعت رسول (٤) الله - ﷺ - يقول: \"يدنو المؤمن من (٥) ربه حتى يضع عليه كنَفَه (٦)، فيُقرره بذنوبه، فيقول: هل تعرف كذا؟ فيقول: ربِّ أعرف. فُيوقِفُهُ على ذنوبه ذنبًا ذنبًا، فيقول الله -﷿- (٧): أنا الذي سترتها عليك في الدنيا، وأنا (٨) أغفرها لك اليوم، لا نُطْلِعُ (٩) على ذلك مَلَكًا مقربًا، ولا نبيًّا مرسلًا. وأما الكفار والمنافقون؛ فينادَوْن على رؤوس الأشهاد ﴿هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ﴾ (١٠) \" (١١).\n_________\n(١) قال ابن حجر في \"فتح الباري\" ١٠/ ٤٨٨: لم أقف على اسم المسائل؛ لكن يمكن أن يكون هو سعيد بن جبير، فقد أخرج الطبراني من طريقه، قال: قلت لابن عمر: حدثني، فذكر الحديث.\nوانظر \"تنبيه المعلم بمبهمات صحيح مسلم\" لابن سبط ابن العجمي (ص ٤٥٠).\n(٢) زيادة من (ز).\n(٣) ساقطة من (ش)، (ح)، (أ).\n(٤) في (ح)، (ز): نبي.\n(٥) في (ش): عن.\n(٦) الكَنَف بالتحريك: الجانب، والناحية.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٠٥. وفي هامش (ش): كنفه: لطفه.\n(٧) في (ز) زيادة: إني.\n(٨) في (ش) زيادة: الذي.\n(٩) في (ش): أطلع. وفي (ز)، (أ): يطلع.\n(١٠) هود: ١٨.\n(١١) رواه البخاري كتاب المظالم، باب قوله تعالى: ﴿أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ﴾ (٢٤٤١)، وكتاب التفسير، باب سورة هود قوله تعالى: ﴿وَيَقُولُ الْأَشْهَادُ﴾ =","vol":"7","page":555},{"text":"[٦٨٠] وأخبرنا الحسن (١) بن محمد بن علي (٢)، قال: أنا عبد الله ابن محمد بن مسلم (٣)، قال: نا أحمد بن محمد بن أبي رجاء (٤)، قال: نا وكيع (٥)، عن الأعمش (٦)، عن المعرور بن (٧) سويد (٨)،\n_________\n= (٤٦٨٥)، وكتاب الأدب، باب ستر المؤمن على نفسه (٦٠٧٠)، وكتاب التوحيد، باب كلام الرب -﷿- يوم القيامة مع الأنبياء (٧٥١٤). ومسلم كتاب التوبة، باب قبول توبة القاتل وإن كثر قتله (٢٧٦٨) من طرق، عن قتادة به.\n(١) في (ح)، (أ): الحسين.\n(٢) الحسن بن أحمد بن محمد بن علي المخلدي، صحيح السماع، والكتب، متقن في الرواية.\n(٣) عبد الله بن محمد بن مسلم الإسفراييني، حافظ، ثبت.\n(٤) أحمد بن محمد بن عبيد الله بن أبي رجاء الثغري، أبو جعفر الطرسوسي.\nقال النسائي: ثقة. وذكره ابن حبان في \"الثقات\". وقال النسائي في موضع آخر: لا بأس به. وقال ابن حجر: صدوق. يقال: توفي في حدود سنة (٢٥٠ هـ).\n\"الثقات\" لابن حبان ٨/ ٢٨، \"المتفق والمفترق\" للخطيب ١/ ١٨٦، \"تهذيب الكمال\" للمزي ١/ ٤٧٠، \"تهذيب التهذيب\" لابن حجر ١/ ٤٤، \"تقريب التهذيب\" لابن حجر (٩٧).\n(٥) وكيع بن الجراح، ثقة، حافظ.\n(٦) سليمان بن مهران الأعمش، ثقة، ثبت، مدلس، وروايته هنا محمولة على الاتصال.\n(٧) في (ش): عن.\n(٨) المعرور بن سويد الأسدي أبو أمية الكوفي.\nثقة. وذكره سبط ابن العجمي في المخضرمين. عاش مئة وعشرين سنة. قال الذهبي: توفي سنة بضع وثمانين.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤١٥، \"سير أعلام النبلاء\" للذهبي ٤/ ١٧٤، \"تهذيب التهذيب\" لابن حجر ٤/ ١١٨.","vol":"7","page":556},{"text":"عن أبي ذر قال: قال رسول الله - ﷺ -: \"يؤتى برجل يوم القيامة فيقال: أعرضوا عليه صِغَار ذنوبه، فتُعرض عليه، فيقال له (١): عملت كذا وكذا، في (٢) يوم (٣) كذا وكذا، وهو يقر ولا ينكر. وتخبأ عنه كبار ذنوبه، وهو منها مشفق، فيقال: أعطوه مكان كل سيئة عملها حسنة. فيقول: إن لي ذنوبًا ما أراها هاهنا\" (٤). قال: فلقد رأيت النبي - ﷺ - ضحك حتى بدت نواجذه (٥).\n_________\n(١) ساقطة من (ح).\n(٢) ساقطة من (ش)، (ح).\n(٣) في (ح): بيوم.\n(٤) في (ش): هنا.\n(٥) [٦٨٠] الحكم على الإسناد:\nإسناده حسن؛ فيه أحمد بن محمد بن أبي الرجاء صدوق لكن توبع فالحديث صحيح لغيره.\nالتخريج:\nهو في \"الزهد\" لوكيع ٢/ ٦٥١ (٣٦٧).\nرواه أبو عوانة في \"المسند\" ١/ ١٤٦ (٤٣٥) عن ابن أبي رجاء المصيصي به بنحوه.\nورواه مسلم كتاب الإيمان، باب أدنى أهل الجنة منزلة فيها (١٩٠/ ٣١٥) عن محمد بن عبد الله بن نمير وابن أبي شيبة ولم يسق لفظه. ورواه الإمام أحمد في \"المسند\" ٥/ ١٥٧ (٢١٣٩٣)، وابن منده في \"الإيمان\" ٢/ ٨٢٢ (٨٤٨) من طريق عبد الله بن محمد العبسي ومحمد بن أبي بكر المقدمي، كلهم عن وكيع به بنحوه. ورواه مسلم كتاب الإيمان، باب أدنى أهل الجنة منزلة فيها ولم يسق لفظه. والترمذي في صفة الجنة، باب (١٠) (٢٥٩٦)، وقال: حسن صحيح. والإمام أحمد في \"المسند\" ٥/ ١٧٠ (٢١٤٩٢)، وابن حبان في \"صحيحه\" كما في =","vol":"7","page":557},{"text":"وقال الحسن بن مسلم (١): يحاسب الله تعالى المؤمنين يوم القيامة (بالمنة والفضل) (٢)، والكافرين بالحجة والعدل.\n(قوله تعالى) (٣): ﴿فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ﴾ رفعهما أبو جعفر، وابن عامر، وابن محيصن، والحسن، وعاصم، ويعقوب، واختاره أبو حاتم. ونصبهما ابن عباس (٤).\n_________\n= \"الإحسان\" ١٦/ ٣٧٥ (٧٣٧٥)، وابن منده في \"الإيمان\" ٢/ ٨٢٣ (٨٤٩)، كلهم من طريق أبي معاوية. ورواه مسلم كتاب الإيمان، باب أدنى أهل الجنة منزلة فيها (١٩٠/ ٣١٤)، وأبو عوافة في \"المسند\" (١/ ١٤٦ (٤٣٥)، وابن منده في \"الإيمان\" ٢/ ٨٢٢ (٨٤٧)، والبيهقي في \"الأسماء والصفات\" ١/ ١٠٢، كلهم من طريق عبد الله بن نمير.\nورواه أبو عوانة في \"المسند\" ١/ ١٤٦ (٤٣٤)، وأبو نعيم في \"المستخرج على صحيح مسلم\" ١/ ٢٦٢ (٤٧١) من طريق يحيى الحماني، كلهم عن الأعمش به بنحوه.\n(١) الحسن بن مسلم بن سفيان الضرير أبو علي.\nالمفسر، روى القراءة عن جماعة عن يعقوب، وروى عنه القراءة عرضًا محمد بن إسحاق البخاري وغيره.\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٢٣٣، \"طبقات المفسرين\" للداودي ١/ ١٤٤.\n(٢) ساقطة من (أ).\n(٣) ساقطة من (ح)، (أ).\n(٤) عزاها له النحاس فى \"إعراب القرآن\" ١/ ٣٥٠، ومكي بن أبي طالب في \"مشكل إعراب القرآن\" ١/ ١٢١، والكرماني في \"شواذ القراءة\" (٤٦ أ)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٤٢٤، وذكرها دون نسبة سيبويه في \"الكتاب\" ٣/ ٩٠.","vol":"7","page":558},{"text":"وجزمهما الباقون (١). فالجزم على النسق، والرفيم على الابتداء -أي: فهو يغفر- والنصب على الصرف، وقيل: على إضمار أن الخفيفة (٢).\nروى طاوس محق ابن عباس: فيغفر لمن يشاء الذنب العظيم، ويعذب من يشاء على الذنب الصغير (٣)، ﴿لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ (٢٣)﴾ (٤).\n﴿وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ١٩٥)، \"الحجة\" لابن زنجلة (ص ١٥٥)، \"إعراب القرآن\" للنحاس ١/ ٣٥٠، \"الكامل في القراءات الخمسين\" للهذلي (١٧٣ أ)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٦.\n(٢) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٥٠، \"علل القراءات\" للأزهري ١/ ١٠٢، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٢١.\n(٣) ذكره البغوى في \"معالم التنزيل\" ١/ ٣٥٦.\nوروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٥ (٣٠٦٧، ٣٠٦٩)، نحوه عن مجاهد.\nوانظر \"الدر المنثور\" ١/ ٦٦٤.\nوقال الحيري في \"الكفاية في التفسير\" ١/ ٢٤٦: وعن طاوس، عن ابن عباس: ﴿فَيَغْفِرُ لِمَنْ يَشَاءُ﴾ للمحسن، ﴿وَيُعَذِّبُ مَنْ يَشَاءُ﴾ للمسيء.\nوقال السموقندي \"بحو العلوم\" ١/ ٢٣٩: ﴿فَيَغْفِرُ لِمَنْ يَشَاءُ﴾ الذنب العظيم لمن أنتزع عنه، ﴿وَيُعَذِّبُ مَنْ يَشَاءُ﴾ بالذنب الصغير؛ إذا أصر عليه، ويقال: لا كبيرة مع الأستغفار، ولا صغيرة مع الإصرار.\n(٤) الأنبياء: ٢٣.","vol":"7","page":559},{"text":"<span data-type=\"title\" id=toc-657>٢٨٥ </span>- (قوله -﷿-) (١): ﴿آمَنَ الرَّسُولُ﴾ الآية.\n[٦٨١] (أخبرني أبو [الحسن) (٢) محمد بن القاسم (٣)، قال: نا أبو محمد عبد الله بن محمد بن علي (٤)، قال: نا أبو العباس (٥) السَّرَّاج (٦)، قال: نا] (٧) (الحسين بن) (٨) الأسود (٩)،\n_________\n(١) ساقطة من (ح).\n(٢) في (ح): أخبرنا أبو الحسين.\n(٣) محمد بن القاسم أبو الحسن الفارسي، فقيه، أصولي، مفسر. كذبه الحاكم وجماعة.\n(٤) عبد الله بن محمد بن علي بن زيادة المعدل أبو محمد النيسابوري.\nحدث بـ \"مسند إسحاق\"، روى عنه أبو عبد الله الحاكم، وأبو سعد عبد الرحمن ابن حمدان النضروي، وغيرهما. توفي سنة (٣٦٦ هـ)، وله ثلاث وثمانون سنة سماعاته صحيحة من مثل الذهلي وطبقته، لكن تكلموا فيه؛ لإدمانه شرب الخمر. انظر: \"تاريخ الإسلام\" للذهبي ٢٦/ ٣٦٠، \"العبر\" للذهبي ٢/ ١٢٤، \"شذرات الذهب\" لابن العماد الحنبلي ٥/ ٣٥٣.\n(٥) في (ز) زيادة: بن.\n(٦) محمد بن إسحاق بن إبراهيم أبو العباس السراج، ثقة، متقن.\n(٧) ما بين المعقوفين ساقط من (ش).\n(٨) زيادة من جميع النسخ.\n(٩) الحسين بن علي بن الأسود العجلي أبو عبد الله الكوفي.\nنزيل بغداد، وقد ينسب إلى جده. ذكره ابن حبان في \"الثقات\"، وقال: ربما أخطأ. وقال أبو حاتم: صدوق. وقال الأزدي: ضعيف جدًّا، يتكلمون في حديثه. قال ابن عدي: وللحسين غير هذا مما سرقه من الثقات، وأحاديثه لا يتابع عليها. وقالى ابن حجر: صدوق، يخطئ كثيرًا، لم يثبت أن أبا داود روى عنه. توفي سنة (٢٥٤ هـ). =","vol":"7","page":560},{"text":"قال: نا عبد الله بن نمير (١)، قال: نا مالك بن مِغْوَل (٢)، عن الزبير بن عدي (٣)، عن طلحة بن مُصَرِّف (٤)، عن مُرَّةَ (٥)، عن عبد الله (٦) قال: لما أُسري برسول - ﷺ - انْتُهي به إلى السدرة (٧) المنتهى، فأعطي ثلاثًا: الصلوات الخمس، وخواتيم (٨) سورة البقرة، وغفر لمن لا يشرك بالله من أمته المُقْحِماتُ (٩).\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٦، \"الثقات\" لابن حبان ٨/ ١٩٠، \"الكامل\" لابن عدي ٢/ ٣٦٨، \"تاريخ بغداد\" للخطيب ٨/ ٦٨، \"تهذيب الكمال\" للمزي ٦/ ٣٩١، \"تهذيب التهذيب\" لابن حجر ١/ ٤٢٥، \"تقريب التهذيب\" لابن حجر (١٣٣١).\n(١) عبد الله بن نمير، ثقة.\n(٢) مالك بن مِغْوَل بن عاصم البجلي أبو عبد الله الكوفي.\nثقة، ثبت. توفي سنة (١٥٩ هـ) على الصحيح.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢١٥، \"تهذيب التهذيب\" لابن حجر ٤/ ١٥، \"تقريب التهذيب\" لابن حجر (٦٤٥١).\n(٣) الزبير بن عدي الهمداني اليامي أبو عدي الكوفي.\nولي قضاء الري، ثقة. توفي سنة (١٣١ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٧٩، \"تهذيب التهذيب\" لابن حجر\n١/ ٦٢٥، \"تقريب التهذيب\" لابن حجر (٢٠٠١).\n(٤) طلحة بن مصرف، ثقة.\n(٥) مرة بن شراحيل الهمداني، ثقة.\n(٦) عبد الله بن مسعود بن غافل بن حبيب الذهلي. صحابي مشهور.\n(٧) في (أ): سدرة.\n(٨) في (ش): وخواتم.\n(٩) كذا في (ز) ومصادر التخريج، وهو الأصح، والمناسب لمعنى الحديث. وفي الأصل، وبقية النسخ، و\"المستخرج\" لأبي نعيم: إلا المقحمات.","vol":"7","page":561},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال النووي في \"شرح صحيح مسلم\" ٣/ ٤: هو بضم الميم، وإسكان القاف، وكسر الحاء، ومعناه: الذنوب العظام الكبائر التي تهلك أصحابها، وتوردهم النار، وتقحمهم إياها، والتقحم: الوقوع في المهالك، ومعنى الكلام: من مات من هذِه الأمة غير مشرك بالله غفر له المقحمات.\n[٦٨١] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وشيخ شيخه لم أجد فيه جرحًا ولا تعديلًا، والحسين بن الأسود صدوق يخطئ كثيرًا، والحديث قد روي من طرق صحيحة عن مالك بن مغول.\nالتخريج:\nرواه مسلم كتاب الإيمان، باب ذكر سدرة المنتهى (١٧٣/ ٢٧٩) وأبو يعلى في \"مسنده\" ٩/ ٢٠٤ (٥٣٠٣)، ومن طريقه أبو نعيم في \"المستخرج على صحيح مسلم\" ١/ ٢٣٩ (٤٣٤) كلاهما عن زهير بن حرب. ورواه مسلم عن محمد بن عبد الله بن نمير (١٧٣). ورواه الإمام أحمد في \"المسند\" ١/ ٣٨٧ (٣٦٦٥)، ١/ ٤٢٢ (٤٠١١)، ومن طريقه رواه أبو نعيم، كلهم عن عبد الله بن نمير به بنحوه، وعندهم فى أوله زيادة.\nورواه مسلم، ولم يسق لفظه. وابن أبى شيبة في \"المصنف\" ١١/ ٢٥ (٣٢٢٣٠)، وأبو نعيم، والبغوي في \"معالم التنزيل\" ١/ ٣٥٩ كلهم من طريق أبي أسامة.\nورواه النسائي كتاب الصلاة، باب فرض الصلاة ١/ ٢٢٣، وفي \"السنن الكبرى\" ١/ ١٤٠ (٣١٥)، وأبو عوانة في \"المسند\" ١/ ١١٥ (٣٤٦) كلاهما من طريق يحيى بن آدم. ورواه أبو عوانة في \"المسند\" ١/ ١١٥ (٣٤٥) من طريق أبي أحمد الزبيري، كلهم عن مالك بن مغول به بنحوه.\nورواه الترمذي كتاب التفسير، باب ومن سورة النجم (٣٢٧٦) وقال: حسن صحيح. من طريق سفيان بن عيينة عن مالك بن مغول، عن طلحة بن مصرف، عن مرة به. ورواه البيهقي في \"دلائل النبوة\" ٥/ ٤٧٤ من طريق عثمان بن عمر، عن مالك بن مغول، عن الزبير بن عدي، عن مرة به.\nوانظر \"تحفة الأشراف\" للمزي ٧/ ١٣٨ (٩٥٤٨).","vol":"7","page":562},{"text":"[٦٨٢] (وأخبرني أبو عبد الله الثقفي (١» (٢)، قال: نا (محمد بن الحسن الكعبي (٣)، قال: نا العباس بن أحمد بن حسَّان الشامي (٤) بالبصرة، قال: نا عبد الوهاب) (٥) بن الضحاك (٦)، قال. نا إسماعيل بن عياش (٧)، عن الوليد بن عباد (٨)،\n_________\n(١) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة. كثير الرواية للمناكير.\n(٢) في (ح): أخبرنا الحسين بن محمد بن الحسين.\n(٣) محمد بن الحسن الكعبي. لم أظفر له بترجمة.\n(٤) العباس بن أحمد بن حسان الشامي.\nسمع بدمشق هشام بن عمار، وبحمص محمد بن مصفى، وكثير بن عبيد المذحجي، وعبد الوهاب بن الضحاك، روى عنه أبو الشيخ الأصبهاني، وأبو الحسين بن علي بن محمد الجيلي. لم يذكر بجرح أو تعديل.\nانظر: \"تاريخ دمشق\" لابن عساكر ٢٦/ ٢٤٣.\n(٥) ما بين القوسين ساقط من (ش).\n(٦) عبد الوهاب بن الضحاك بن أبان العُرْضي أبو الحارث الحمصي.\nمتروك، كذبه أبو حاتم. توفي سنة (٢٤٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٧٤، \"الكامل\" لابن عدي ٥/ ٢٩٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٣٧، \"تقريب التهذيب\" لابن حجر (٤٢٥٧).\n(٧) إسماعيل بن عياش، صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٨) في (ز)، (أ): عبادة.\nوهو الوليد بن عباد الأزدي.\nذكره ابن حبان في \"الثقات\". وقال ابن عدي: ليس بمستقيم ... ولا يروي عنه غير إسماعيل بن عياش، والوليد بن عباد يروي عن قوم ليسوا بالمعروفين أيضًا. وقال الذهبي: مجهول.\n\"الثقات\" لابن حبان ٧/ ٥٥١، \"الكامل\" لابن عدي ٧/ ٨٤، \"ميزان الاعتدال\" للذهبي ٤/ ٣٤٠، \"لسان الميزان\" لابن حجر ٦/ ٢٢٣.","vol":"7","page":563},{"text":"عن عاصم بن بهدلة (١)، عن زر (٢)، عن علقمة بن قيس (٣)، عن عقبة بن عمرو (٤) (٥) قال: سمعت رسول الله - ﷺ - يقول: \"أنزل الله -﷿- آيتين من كنوز الجنة، كتبهما الرحمن -﷿- بيده قبل أن يخلق (٦) الخلق (٧) بألفي سنة، من قرأهما بعد العشاء الآخرة مرتين أجزأتا (٨) عنه (٩) قيام الليل: ﴿آمَنَ الرَّسُولُ﴾، إلى آخر البقرة\" (١٠).\n_________\n(١) عاصم بن بهدلة أبي النجود، صدوق له أوهام.\n(٢) زر بن حبيش، ثقة.\n(٣) علقمة بن قيس، ثقة، ثبت.\n(٤) كذا في (ح) وهو الصواب. وفي الأصل، (أ): عبد الله بن عمرو. وفي (ش): عقبة بن عامر. وفي (ز): عبد الله بن عمر.\n(٥) عقبه بن عمرو بن ثعلبه بن عمرو أسيرة بن عسيرة الأنصاري، أبو مسعود البدري. صحابي جليل شهد العقبه الثانية.\n(٦) في (ح): خلق.\n(٧) ساقطة من (ش).\n(٨) كذا في (ح). وفي الأصل، (ش)، (ز)، (أ): أجزتا.\n(٩) ساقطة من (أ).\n(١٠) [٦٨٢] الحكم على الإسناد:\nشيخ المصنف كثير الرواية للمناكير، وفيه أيضًا عبد الوهاب بن الضحاك متروك، والوليد بن عباد مجهول.\nالتخريج:\nذكر هذا الطريق الدارقطني في \"العلل\" ٦/ ١٧١ حيث قال: رواه عاصم بن أبي النجود، واختلف عنه؛ فرواه الوليد بن عباد، عن عاصم، عن زر بن حبيش، عن علقمة، عن أبي مسعود.\nورواه ابن عدي في \"الكامل\" ٧/ ٨٤ وعنه حمزة السهمي في \"تاريخ جرجان\" =","vol":"7","page":564},{"text":"[٦٨٣] وأخبرني (١) أحمد (٢) بن أبي (٣)، قال: أنا محمد بن عمران (٤)، قال: (أنا الحسن) (٥) بن سفيان (٦)، قال: نا ابن أبي شيبة (٧)، قال: نا عفان (٨)،\n_________\n= (ص ٢٦٨) من طريق إبراهيم بن العلاء قال: حدثنا إسماعيل بن عياش، عن الوليد بن عباد، عن أبان، عن عاصم بن بهدلة به.\nقال الدارقطني في \"العلل\" ٧/ ١٧١: وقيل عن الوليد بن عباد، عن أبان بن أبي عياش، عن عاصم.\nقال ابن حجر في \"الكاف الشاف\" ١/ ٣٣٣: في إسناده الوليد بن عباد، وهو مجهول، عن أبان بن أبي عياش، وهو متروك.\nورواه ابن الضريس في \"فضائل القرآن\" (ص ٨٦) (١٧٣)، والطبراني في \"المعجم الكبير\" ١٧/ ٢٠٣ (٥٤٢)، كلاهما من طريق حماد بن سلمة، عن عاصم بن بهدلة، عن علقمة بن قيس به موقوفًا، دون قوله: \"كتبها الرحمن بيده قبل أن يخلق الخلق بألفي سنة\".\nقال الدارقطني في \"العلل\" ٦/ ١٧١: وخالفهما حماد بن سلمة، وحفص بن سليمان، فروياه عن عاصم، عن علقمة، عن أبي مسعود لم يذكرا بينهما أحدًا ووقفاه.\nوسيأتي حديث أبي مسعود الأنصاري الصحيح بلفظ مختصر.\n(١) في (ش)، (أ): وأنا. وفي (ح): أخبرنا.\n(٢) زيادة من جميع النسخ.\n(٣) أحمد بن أبي أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٤) محمد بن عمران، أبو عبد الله الأرسابندي. ثقة، مستقيم الحديث.\n(٥) في (ح): نا الحسين.\n(٦) الحسن بن سفيان، ثقة.\n(٧) أبو بكر بن أبي شيبة، ثقة، حافظ.\n(٨) عفان بن مسلم، ثقة، ثبت، وربما وهم.","vol":"7","page":565},{"text":"قال: نا حماد بن سلمة (١)، قال: نا الأشعث بن (٢) عبد الرحمن الجرمي (٣)، عن أبي قلابة (٤)، عن أبي الأشعث الصنعاني (٥)، عن النعمان (٦) بن بشير (٧)، عن النبي - ﷺ - قال: \"إن الله تعالى كتب كتابًا\n_________\n(١) كذا في هامش الأصل، وجميع النسخ. وفي الأصل: سلم.\nوهو حماد بن سلمة، ثقة تغير حفظه بأخرة، وعفان من أثبت الناس فيه.\n(٢) كذا في جميع النسخ. وفي الأصل: عن.\n(٣) أشعث بن عبد الرحمن الجرمي وقيل الأزدي البصري.\nقال يحيى بن معين: ثقة. وذكره ابن حبان في \"الثقات\". وقال الإمام أحمد: ما به بأس. وقال أبو حاتم: شيخ. وقال ابن حجر: صدوق من السابعة.\n\"تاريخ يحيى بن معين\" رواية الدارمي (ص ٦٦)، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٧٤، \"الثقات\" لابن حبان ٦/ ٦٣، \"تهذيب التهذيب\" لابن حجر ١/ ١٨٠، \"تقريب التهذيب\" لابن حجر (٥٣٠)،\n(٤) عبد الله بن زيد، أبو قلابة الجرمي، ثقة، كثير الإرسال.\n(٥) شراحيل بن آداه. وقيل: شراحيل بن كليب بن آداه، أبو الأشعث الصنعاني.\nثقة، شهد فتح مصر. قال محمد بن سعد: توفي زمن معاوية. وقال الذهبي: توفي بعد المئة.\n\"الطبقات الكبرى\" لابن سعد ٥/ ٥٣٦، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٧٣، \"سير أعلام النبلاء\" ٤/ ٣٥٧، \"تهذيب التهذيب\" لابن حجر ٢/ ١٥٦، \"تقريب التهذيب\" لابن حجر (٢٧٦١).\nقلت: قول الذهبي هو الصواب إذ يبعد -بناء على قول ابن سعد- أن يروي أبو الأشعث عن النعمان وقد مات قبله.\n(٦) في (ش): نعمان.\n(٧) النعمان بن بشير بن سعد بن ثعلبه بن الجلاس، ويقال: ابن خلاس الأنصاري، الخزرجي، أبو عبد الله المدني. صحابي له ولأبويه صحبة.","vol":"7","page":566},{"text":"قبل أن يخلق السموات والأرض بألفي عام، فأنزل الله تعالى منه (١) آيتين ختم بهما سورة البقرة، فلا يقرآن في دار ثلاث ليال فيقربها شيطان\" (٢).\n_________\n(١) ساقطة من (ش). وفي (ح): فأنزل منه. وفي (أ): وأنزل منه.\n(٢) في (ح): الشيطان.\n[٦٨٣] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا أو تعديلًا، والحديث قد روي من طرق صحيحة عن عفان.\nالتخريج:\nرواه النسائي في \"عمل اليوم والليلة\" (ص ٥٣٧) (٩٦٧) عن أحمد بن سليمان.\nورواه الإمام أحمد في \"المسند\" ٤/ ٢٧٤ (١٨٤١٤)، وأبو عبيد في \"فضائل القرآن\" (ص ٢٣٢)، والدارمي في \"السنن\" ٤/ ٢١٣٢ (٣٤٣٠)، ورواه الحاكم في \"المستدرك\" ١/ ٧٥٠، وقال: صحيح الإسناد، وعنه البيهقي في \"الأسماء والصفات\" ١/ ٣٦٥ من طريق محمد بن إسحاق الصغاني، ورواه السهمي في \"تاريخ جرجان\" (ص ١٢٩) من طريق إبراهيم بن أبي خالد، كلهم عن عفان بن مسلم به.\nورواه الترمذي كتاب فضائل القرآن، باب ما جاء في آخر سورة البقرة (٢٨٨٢) وقال: حديث حسن غريب. من طريق عبد الرحمن بن مهدي. ورواه الإمام أحمد في \"المسند\" ٤/ ٢٧٤ (١٨٤١٤) عن روح بن عبادة. ورواه النسائي في \"عمل اليوم والليلة\" (ص ٥٣٦ - ٥٣٧) (٩٦٧) من طريق الحجاج بن منهال، ورواه ابن الضريس في \"فضائل القرآن\" (ص ٨٥) (١٦٧)، عن موسى بن إسماعيل. ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٦١ (٧٨٢) من طريق هدبة بن خالد مختصرًا. ورواه البغوي في \"شرح السنة\" ٤/ ٤٦٦ (١٢٠١) من طريق العلاء ابن عبد الجبار. ورواه البيهقي في \"شعب الإيمان\" ٢/ ٤٦١ (٢٤٠٠) من طريق يونس بن محمد، كلهم عن حماد بن سلمة به بنحوه. =","vol":"7","page":567},{"text":"[٦٨٤] (وحدثنا أبو القاسم بن حبيب (١» (٢)، قال: نا أبو الفضل العباس بن هزاز بن محمد بن هزاز الخطيب (٣)، قال: نا عبد الله بن (٤) محمد بن عبد العزيز البغوي (٥)، قال: نا علي بن الجعد (٦)، قال: أنا شعبة (٧)، عن منصور (٨)، عن إبراهيم (٩)، عن عبد الرحمن بن\n_________\n= وهذا إسناد حسن الأشعث بن عبد الرحمن صدوق.\nورواه النسائي في \"عمل اليوم والليلة\" (ص ٥٣٦) (٩٦٦)، والطبراني في \"المعجم الأوسط\" ٢/ ٩٣ (١٣٦٠)، وفي \"المعجم الصغير\" (ص ٧١) (١٤٧)، والبيهقي في \"شعب الإيمان\" ٢/ ٤٦٠ (٢٤٠١)، كلهم من طريق عباد بن منصور، عن أيوب، عن أبي قلابة، عن أبي صالح الحارثي، عن النعمان بن بشير به بنحوه مرفوعًا.\nقال أبو زرعة: والصحيح حديث حماد بن سلمة.\nانظر: \"العلل\" لابن أبي حاتم ٢/ ٦٤.\n(١) الحسن بن محمد بن حبيب أبو القاسم، فقيه أصولي مفسر، كذبه الحاكم وجماعة.\n(٢) في (ح): (أخبرنا أبو القاسم الحسن بن محمد بن حبيب).\n(٣) في (ش): العباس بن هزاز بن الخطيب. وفي (ح): العباس بن محمد بن هزاز الخطيب. وفي (ز): العباس بن هزان بن محمد بن هزان الخطيب. وفي (أ): العباس بن هزار بن محمد بن هزار الخطيب.\nوهو: العباس بن هزاز الخطيب. لم أظفر له بترجمة.\n(٤) ساقطة من (ش).\n(٥) عبد الله بن محمد بن عبد العزيز البغوي، ثقة.\n(٦) علي بن الجعد، ثقة.\n(٧) شعبة بن الحجاج، ثقة، متقن.\n(٨) منصور بن المعتمر، ثقة، ثبت.\n(٩) إبراهيم بن يزيد النخعي، ثقة، يرسل.","vol":"7","page":568},{"text":"يزيد (١)، عن (أبي مسعود) (٢) عن النبي - ﷺ - قال: \"من قرأ الآيتين من آخر سورة البقرة (٣) في ليلةٍ كَفَتَاه\" (٤).\n_________\n(١) عبد الرحمن بن يزيد، بن جارية الأنصاري، أبو محمد المدني.\n(٢) في الأصل، وجميع النسخ: ابن، وهو خطأ. والصواب: عن أبي مسعود، وهو الأنصاري.\n(٣) ساقطة من (ش).\n(٤) [٦٨٤] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم وجماعه، وشيخ شيخه لم أظفر له بترجمة، والحديث قد روي من طرق صحيحة عن شعبة.\nالتخريج:\nرواه مسلم كتاب صلاة المسافرين، باب فضل الفاتحة وخواتيم البقرة (٨٠٧) ولم يسق لفظه. والإمام أحمد في \"المسند\" ٤/ ١٢١ (١٧٩١) كلاهما من طريق محمد بن جعفر. ورواه أبو داود في الصلاة، باب تحزيب القرآن (١٣٩٧) عن حفص بن عمر. ورواه النسائي في \"عمل اليوم والليلة\" (ص ٤٣٧) (٧١٩)، وفي \"السنن الكبرى\" ٥/ ٩ (٨٠٠٣) من طريق يزيد بن زريع، كلهم عن شعبة به بنحوه. ورواه البخاري كتاب فضائل القرآن، باب فضل سورة البقرة (٥٠٠٩)، والإمام أحمد في \"المسند\" ٤/ ١٢٢ (١٧١٠٠)، والنسائي في \"عمل اليوم والليلة\" (ص ٤٣٧) (٧١٨)، وفي \"السنن الكبرى\" ٥/ ١٤ (٨٠١٩) من طريق سفيان الثوري. ورواه البخاري كتاب فضائل القرآن، باب كم يقرأ القرآن (٥٠٥١)، والنسائي في \"السنن الكبرى\" ٥/ ١٤ (٨٠٢٠) كلاهما من طريق سفيان بن عيينة. ورواه مسلم -ولم يسق لفظه. والترمذي كتاب فضائل القرآن، باب ما جاء في آخر سورة البقرة (٢٨٨١) وقال: حسن صحيح. وابن ماجه كتاب إقامة الصلاة، باب ما جاء فيما يرجى أن يكفي من قيام الليل (١٣٦٩)، والنسائي في \"السنن الكبرى\" ٥/ ١٤ (٨٠١٨) كلهم من طريق جرير بن عبد الحميد.\nورواه مسلم كتاب صلاة المسافرين، باب فضل الفاتحة وخواتيم البقرة (٨٠٧) =","vol":"7","page":569},{"text":"[٦٨٥] (أخبرني ابن فنجويه (١» (٢)، قال: نا علي بن محمد بن لؤلؤ (٣)، قال: نا الهيثم بن خلف (٤)،\n_________\n= من طريق زهير كلهم عن منصور به.\nورواه البخاري كتاب المغازي، باب (١٢) (٤٠٠٨)، وكتاب فضائل القرآن، باب فضل سورة البقرة (٥٠٠٨) مختصرًا، وباب من لم ير بأسًا أن يقول سورة البقرة (٥٠٤٠)، ومسلم كتاب صلاة المسافرين، باب فضل الفاتحة وخواتيم البقرة (٨٠٨)، والنسائي في \"عمل اليوم والليلة\"، (ص ٤٣٧ - ٤٣٨) (٧٢٠ - ٧٢١) وفي \"السنن الكبرى\" ٥/ ١٠ (٨٠٠٥)، وابن ماجه كتاب إقامة الصلاة، باب ما جاء فيما يرجى أن يكفي من قيام الليل (١٣٦٨)، والإمام أحمد في \"المسند\" ٤/ ١٢٢ (١٧١٠٠) كلهم من طرق عن الأعمش عن إبراهيم به. وبعضهم يرويه عن عبد الرحمن بن يزيد وعلقمة، وبعضهم يرويه عن عبد الرحمن ابن يزيد عن علقمة، وآخرون قالوا: عن عبد الرحمن بن يزيد عن أبي مسعود. وقد سمعه عبد الرحمن من علقمة ومن أبي مسعود.\n(١) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة.\n(٢) في (ح): وأخبرنا الحسين بن محمد بن فنجويه،\n(٣) علي بن محمد بن أحمد بن نصير بن عرفة بن لؤلؤ الوراق أبو الحسن البغدادي. قال الأزهري: ثقة. وقال البرقاني: وهو صدوق غير أنه رديء الكتاب. قال الخطيب: أي سيئ النقل. وقال العتيقي: وكان ثقة، أكثر كتبه بخطه، وكان لا يفهم الحديث، وإنما كان يُحمل أمره على الصدق. ولد سنة (٢٨١ هـ)، وتوفي في محرم سنة (٣٧٧ هـ).\n\"تاريخ بغداد\" للخطيب ١٢/ ٨٩، \"سير أعلام النبلاء\" ١٦/ ٣٢٧، \"تاريخ الإسلام\" للذهبي ٢٦/ ٦١١، \"لسان الميزان\" لابن حجر ٤/ ٢٥٦.\n(٤) الهيثم بن خلف بن محمد بن عبد الرحمن الدوري أبو محمد البغدادي.\nقال الإسماعيلي: أحد الأثبات. وقال أحمد بن كامل: وكان كثير الحديث جدًّا. ضابطًا لكتابه. توفي في صفر سنة (٣٠٧ هـ). =","vol":"7","page":570},{"text":"قال: نا أحمد (١) بن إبراهيم (٢)، قال: نا حجاج (٣)، عن ابن (٤) جريج (٥)، قال: أخبرني موسى بن عقبة (٦)، عن ابن المنكدر (٧) قال: نا حديثًا رفعه إلى النبي - ﷺ - قال (٨): \"في آخر سورة البقرة آيات (٩) إنهن قرآن، وإنهن دعاء، وإنهن يرضين الرحمن\" (١٠).\n_________\n= \"تاريخ بغداد\" للخطيب ١٤/ ٦٣، \"تاريخ الإسلام\" للذهبي ٢٣/ ٢٢٥، \"تذكرة الحفاظ\" للذهبي ٢/ ٧٦٥، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٦١.\n(١) كذا في (ش)، (ح) وهو الصواب. وفي الأصل و(ز): محمد. وفي (أ): أحمد بن محمد.\n(٢) أحمد بن إبراهيم بن كثير، أبو عبد الله الدورقي، ثقة، حافظ.\n(٣) حجاج بن محمد المصيصي، ثقة.\n(٤) في (ش): أبي.\n(٥) عبد الملك بن عبد العزيز بن جريح، ثقة، مدلس، وصرح بالسماع.\n(٦) موسى بن عقبة بن أبي عياش القرشي الأسدي، أبو محمد المدني، ثقة.\n(٧) محمد بن المنكدر، ثقة.\n(٨) ساقطة من (ش).\n(٩) كذا في هامش الأصل، وجميع النسخ. وفي الأصل: آية.\n(١٠) [٦٨٥] الحكم على الإسناد:\nضعيف لإرساله وله شاهد من حديث أبي ذر.\nالتخريج:\nرواه أبو عبيد في \"فضائل القرآن\" (ص ٢٣٣)، عن حجاج، عن ابن جريج، عن ابن المنكدر به. وابن جريج يروي عن موسى بن عقبة، وابن المنكدر.\nورواه ابن الضريس في \"فضائل القرآن\" (ص ٩٠) (١٨٤)، عن عبد الأعلى بن حماد قال: حدثنا وهيب، عن موسى بن عقبة به.\nوعزاه السيوطي في \"الدر المنثور\" ١/ ٦٦٩ من حديث ابن المنكدر للفريابي في \"الذكر\". =","vol":"7","page":571},{"text":"وفي الحديث أنَّه قيل للنبي - ﷺ -: إن بيت ثابت بن قيس بن شماس يزهر الليلة مصابيح. قال: \"فلعله يقرأ سورة البقرة\". فسئل ثابت، فقال: قرأت سورة البقرة (١).\n_________\n= وقد روى الحاكم في \"المستدرك\" ١/ ٧٥٠، وعنه البيهقي في \"شعب الإيمان\" ٢/ ٤٦١ (٢٤٠٣) من طريق عبد الله بن صالح المصري قال: أخبرني معاوية بن صالح، عن أبي الزاهرية، عن جبير بن نفير، عن أبي ذر مرفوعًا في فضل آخر آيتين من سورة البقرة وفيه: \"فإنهما صلاة، وقرآن، ودعاء\".\nقال الحاكم في \"المستدرك\" ١/ ٧٥٠: صحيح على شرط البخاري، ولم يخرجاه. وتعقبه الذهبي قائلًا: كذا قال ومعاوية لم يحتج به البخاري.\nوقد خولف عبد الله بن صالح في إسناد هذا الحديث. فقد رواه أبو داود في \"المراسيل\" (ص ١٢٠) (٩١)، والحاكم في \"المستدرك\" ١/ ٧٥٠، كلاهما من طريق ابن وهب. ورواه الدارمي في \"السنن\" ٤/ ٢١٣٤ (٣٤٣٣) من طريق معن كلاهما، عن معاوية بن صالح، عن أبي الزاهرية، عن جبير بن نفير به مرسلًا.\nوقد رواه أبو عبيد في \"فضائل القرآن\" (ص ٢٣٣)، عن عبد الله بن صالح به مرسلًا.\n(١) رواه أبو عبيد في \"فضائل القرآن\" (ص ٢٢٩)، عن عباد بن عباد، عن جرير بن حازم، عن عمه جرير بن زيد أن أشياخ أهل المدينة حدثوه، فذكره.\nوعزاه ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٤١، والسيوطي في \"الدر المنثور\" ١/ ٥٠ لأبي عبيد وحده.\nوهذا إسناد ضعيف؛ جرير بن زيد من السادسة. \"تقريب التهذيب\" لابن حجر (٩١٣)، أي من طبقة أتباع التابعين، وأشياخ أهل المدينة مبهمون غير معروفين. وقد روى البخاري كتاب فضائل القرآن، باب نزول السكينة والملائكة عند قراءة القرآن (٥٠١٨) معلقا. ومسلم كتاب صلاة المسافرين، باب نزول السكينة لقراءة القرآن (٧٩٦) القصة بنحوها أنها وقعت لأسيد بن حضير ﵁.","vol":"7","page":572},{"text":"(وقيل: إن هذِه الآية: ﴿آمَنَ الرَّسُولُ﴾ نزلت) (١) حين شق على أصحاب رسول الله - ﷺ - ما توعدهم الله تعالى به من محاسبتهم على ما أخفته نفوسهم، فشكوا ذلك إلى النبي - ﷺ -، فقال: \"لعلكم تقولون: سمعنا وعصينا كما قالت بنو إسرائيل\" فقالوا: بل نقول: سمعنا وأطعنا. فأنزل الله تعالى ثناءً عَليهم، وإخبارًا عنهم (٢): ﴿آمَنَ الرَّسُولُ﴾ أي: صَدَّق ﴿بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ﴾.\nقال (٣) قتادة: لما نزل (٤): ﴿آمَنَ الرَّسُولُ﴾ قال النبي - ﷺ -: \"ويَحقُّ له أن يؤمن\" (٥).\n﴿وَالْمُؤْمِنُونَ﴾ في قراءة على وعبد الله: (وآمن المؤمنون) (٦) ﴿كُلُّ\n_________\n(١) في (ش)، (ح): قوله ﷿ ﴿آمَنَ الرَّسُولُ﴾ الآية قيل: إن هذِه الآية نزلت.\n(٢) في (أ): زيادة: أي.\n(٣) في (ح): فقال.\n(٤) في (ش)، (ح)، (أ): نزلت.\n(٥) رواه الطبري في \"جامع البيان\" ٣/ ١٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٦ (٣٠٧١)، كلاهما من طريق يزيد بن زريع، عن سعيد بن أبي عروبة، عن قتادة به. وعزاه السيوطي في \"الدر المنثور\"١/ ٦٦٤ لعبد بن حميد. وهذا إسناد ضعيف لإرساله، وله شاهد من حديث أنس، رواه الحاكم في \"المستدرك\" ٢/ ٣١٥، وعنه البيهقي في \"شعب الإيمان\" ٢/ ٤٦٣ (٢٤١١) من طريق يحيى بن أبي كثير، عن أنس بنحوه مرفوعًا.\nقال الحاكم في \"المستدرك\" ٢/ ٣١٥: صحيح على شرط الشيخين، ولم يخرجاه. وتعقبه الذهبي، فقال: منقطع.\n(٦) قراءة على رواها ابن أبي داود في \"المصاحف\" (ص ٥٣)، وعزاها له الكرماني في \"شواذ القراءة\" (٤٦ أ)، وأبو حيان في \"البحر المحيط\" ٢/ ٣٧٨. =","vol":"7","page":573},{"text":"﴿آمَنَ بِاللَّهِ﴾ وحَّد الفعل (١) على لفظ كُلٍّ، المعنى: كل واحد منهم آمن، ولو قال: آمنوا لجاز؛ لأن كُلًّا قد يجيء في معنى (٢) الجمع والتوحيد، فالتوحيد قوله: ﴿كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ﴾ (٣)، والجمع قوله (٤): ﴿كُلٌّ إِلَيْنَا رَاجِعُونَ﴾ (٥)، ﴿وَكُلٌّ أَتَوْهُ دَاخِرِينَ﴾ (٦).\n(قوله تعالى) (٧): ﴿وَمَلَائِكَتِهِ وَكُتُبِهِ﴾ قرأ ابن عباس (٨)، وعكرمة، ويحيى، والأعمش، وحمزة، والكسائي، وخلف (وكتابه) بالألف على الواحد. وقرأ الباقون: ﴿وَكُتُبِهِ﴾ بالجمع (٩)، وهو ظاهر؛ لقوله: ﴿وَمَلَائِكَتِهِ﴾، ﴿وَرُسُلِهِ﴾ (١٠).\n_________\n= وقراءة ابن مسعود عزاها له الكرماني في \"شواذ القراءة\" (٤٦ أ)، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٤٢٦، وأبو حيان في \"البحر المحيط\" ٢/ ٣٧٨.\n(١) بعدها في الأصل: يذهب.\n(٢) ساقطة من (ش)، (ح).\n(٣) النور: ٤١.\n(٤) ساقطة من (أ).\n(٥) الأنبياء: ٩٣.\n(٦) النمل: ٨٧.\n(٧) ساقطة من (ش)، (ح)، (أ).\n(٨) روى عنه القراءة سعيد بن منصور في \"السنن\" ٣/ ١٠١٤ (٤٧٧)، وعزاها له الطبري ٣/ ١٥٢، والزجاج في \"معاني القرآن\" ١/ ٣٦٨، والنحاس في \"معاني القرآن\" ١/ ٣٣٠، وأبو منصور الأزهري في \"علل القراءات\" ١/ ١٠٢.\n(٩) انظر: \"السبعة\" لابن مجاهد (ص ١٩٥)، \"الحجة\" لابن زنجلة (ص ١٥٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٧.\n(١٠) كذا في (ش)، (ح)، (أ). وفي الأصل، (ز): وكتبه.","vol":"7","page":574},{"text":"وللتوحيد وجهان: أحدهما: أنهم (١) أرادوا به القرآن خاصة (٢). والآخر (٣): أنهم أرادوا به (٤) جميع الكتب؛ لقول (٥) العرب: كثر اللبن، وكثر الدرهم والدينار في أيدي الناس. يريدون الألبان والدراهم والدنانير (٦). يدل عليه قوله تعالى: ﴿فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ﴾ (٧).\n﴿وَرُسُلِهِ﴾ جمع رسول. وقرأ الحسن. (ورُسْلِهِ) بسكون السين (٨)؛ لكثرة الحركات. وكذلك روى العباس (٩) عن أبي عمرو (١٠).\n_________\n(١) ساقطة من (ح).\n(٢) انظر: \"الحجة\" لابن زنجلة (ص ١٥٢)، \"الحجة في القراءات السبع\" لابن خالويه (ص هـ ١٥)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٢٣ \"إملاء ما من به الرحمن\" للعكبري ١/ ١٢٢.\n(٣) في (أ): والثاني.\n(٤) ساقطة من (ش)، (ح).\n(٥) في (ش)، (ح)، (ز): تقول. وفي (أ): كقول.\n(٦) انظر: \"جامع البيان\" للطبري ٣/ ١٥٢، \"معاني القرآن\" للزجاج (ص ٣٧٩)، \"علل القراءات\" للأزهري ١/ ١٠٢.\n(٧) البقرة: ٢١٣.\n(٨) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" (٤٦ أ)، وأبوحيان في \"البحر المحيط\" ٢/ ٣٧٩.\n(٩) هو ابن الفضل الواقفي.\n(١٠) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والواحدي في \"البسيط\" (١/ ١٧١ أ)، وأبو حيان في \"البحر المحيط\" ٢/ ٣٧٩، والسمين الحلبي في \"الدر المصون\" ٢/ ٦٩٤.\nوقال ابن مجاهد في \"السبعة\" (ص ١٩٥): فقرأ أبو عمرو ما أضيف إلى مكني =","vol":"7","page":575},{"text":"وروي عن نافع: (وكُتْبِهِ ورُسْلِهِ) مخففين (١)، والباقون بالإشباع فيهما على الأصل.\nقوله (٢): ﴿لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ﴾ فنؤمن ببعض ونكفر ببعض (٣)، كما فعلت النصارى واليهود. وفي مصحف عبد الله؛ (لا يُفرِّقون) (٤). وقرأ جرير بن عبد الله (٥)، وسعيد بن جبير، وأبو زرعة\n_________\n= على حرفين مثل رسلنا ورسلكم ورسلهم بإسكان السين، وثقل ما عدا ذلك.\nوقال الواحدي في \"البسيط\" (١/ ١٧ أ): الصحيح من مذهب أبي عمرو أنَّه يخفف ما أضيف إلى مكني على حرفين ..\n(١) في (ح) زيا دة: بجزمتين.\nانظر ٩٤ \"البحر المحيط\" لأبي حيان ٢/ ٣٧٩، \"الدر المصون\" للسمين الحلبي ٢/ ٦٩٤\n(٢) ساقطة من (ح)، (أ).\n(٣) ساقطة من (ش).\n(٤) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" (٤٦ أ)، والزمخشري في \"الكشاف\" ١/ ٣٣١، وقد ذكر النحاس في \"معاني القرآن\" ١/ ٣٣٠ أن ابن مسعود يقرأ: (لا يفرق).\n(٥) جرير بن عبد الله بن جابر بن مالك البجلي القسري أبو عمرو وقيل: أبو عبد الله اليماني. أسلم سنة عشر، وقيل قبلها، وبعثه - ﷺ - إلى ذي الخَلَصة، فهدمها. وكان جميلًا، قال عمر: هو يوسف هذِه الأمة. سكن الكوفة، ثم اعتزل الفريقين، وسكن قرقيسيا إلى أن مات بها سنة إحدى وخمسين، وقيل بعدها.\nانظر: \"أسد الغابة\" لابن الأثير ٢/ ٢٧٩، \"تهذيب الكمال\" للمزي ٢٩/ ٤١١، \"الإصابة\" لابن حجر ١/ ٢٤٢.","vol":"7","page":576},{"text":"ابن عمرو بن جرير (١)، ويحيى بن يعمر، والجحدري، وابن أبي إسحاق، وعيسى، ويعقوب: (لا يفرق) بالياء (٢). على معنى: لا يُفرِّق (٣) الكلُّ، ويجوز أن يكون خبرًا عن الرسول. وقرأ الباقون بالنون على إضمار القول، تقديره: وقالوا: لا نفرق. كقوله تعالى: ﴿وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ * سَلَامٌ عَلَيْكُمْ﴾ (٤) أي: يقولون: سلام عليكم (٥). وقوله: ﴿فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ﴾ (٦) يعني\n_________\n(١) كذا في (ح). وفي الأصل: بن عمرو وابن جرير. وفي (ش): بن عمر وابن جرير.\nوفي (ز): وزرعة بن عمر وابن جرير. وابن جرير ساقطة من (١).\nوهو أبو زرعة بن عمرو بن جرير البجلي الكوفي وقيل: المدني.\nاسمه كنيته على الأشهر، وقيل: اسمه هرم، وقيل غير ذلك. ثقة، رأى عليًّا، وكان انقطاعه إلى أبي هريرة، وسمع من جده أحاديث، وكان من علماء التابعين. وذكره الذهبي فيمن توفي بين سنة إحدى وتسعين وسنة مئة.\nانظر: \"الطبقات الكبرى\" لابن سعد ٦/ ٢٩٧، \"سير أعلام النبلاء\" للذهبي ٥/ ٨، \"تاريخ الإسلام\" للذهبي ٦/ ٥١٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٢٣، \"تقريب التهذيب\" لابن حجر (٨١٠٣).\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٣٨)، \"علل القراءات\" للأزهري ١/ ١٠٣، \"الكامل في القراءات الخمسين\" للهذلي (١٧٣ ب)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٧، \"البحر المحيط\" لأبي حيان ٢/ ٧٥٨.\nوقد روى القراءة عن يحيى بن يعمر: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٦ (٣٧٠٥)، وابن المنذر كما في \"الدر المنثور\" للسيوطي ١/ ٦٦٥.\n(٣) في جميع النسخ: يفرق.\n(٤) الرعد: ٢٣ - ٢٤.\n(٥) ساقطة من (ش)، (ح) في الموضعين.\n(٦) آل عمران: ١٠٦.","vol":"7","page":577},{"text":"فيقال لهم: أكفرتم؟ وقوله: ﴿وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا﴾ (١) أي يقولون: ربنا أبصرنا (٢). وقوله تعالى: ﴿وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ﴾ (٣) أي قالوا: ما نعبدهم (٤).\nو﴿بَيْنَ﴾ يقتضي شيئين فصاعدًا. وإنما (٥) قال: ﴿بَيْنَ أَحَدٍ﴾ وولم يقل بين (٦) آحادٍ (٧)، لأن الأحد قد (٨) يكون للواحد والجميع (٩)، قال الله ﷿: ﴿فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (٤٧)﴾ (١٠). وقال النبي - ﷺ -: \"ما أحلت الغنائم لأحد سود الرؤوس غيركم\" (١١). قال رؤبة:\n_________\n(١) السجدة: ١٢.\n(٢) (أبصرنا) ساقطة من (ش). و﴿رَبَّنَا أَبْصَرْنَا﴾ ساقطة من (ح).\n(٣) الزمر: ٣.\n(٤) انظر: \"جامع البيان\" للطبري ٣/ ١٥٢، \"معاني القرآن\" للنحاس ١/ ٣٣١، \"علل القراءات\" للأزهري ١/ ١٠٣.\n(٥) ساقطة من (ح).\n(٦) ساقطة من (ش)، (أ).\n(٧) في (ش): آحادًا.\n(٨) زيادة من (أ).\n(٩) في (ش): والجمع. وفي (أ): وللجميع.\n(١٠) الحاقة: ٤٧.\n(١١) رواه الترمذي كتاب تفسير القرآن، باب ومن سورة الأنفال (٣٠٨٥)، وقال: حسن صحيح غريب. والنسائي في \"تفسيره\" ١/ ٥٢٩ (٢٢٩)، والإمام أحمد في \"المسند\" ٢/ ٢٥٢ (٧٤٣٣)، والطيالسي في \"مسنده\" (ص ٣١٨) (٢٤٢٩)، وسعيد بن منصور في \"السنن\" طبعة حبيب الرحمن ٢/ ٣٧٦ (٢٩٠٦)، وابن أبي =","vol":"7","page":578},{"text":"إذا أمور الناس دِيْكَت دَوْكا (١) ... لا يرهبون أحدًا رَأَوْكا (٢)\n﴿وَقَالُوا سَمِعْنَا﴾ قولك ﴿وَأَطَعْنَا﴾ أمرك، خلاف ما قالت اليهود.\nروى حكيم بن جابر (٣) أن جبريل ﵇ أتى النبي - ﷺ - حين نزلت:\n_________\n= شيبة في \"المصنف\" ١١/ ٤١٨ (٣٣٨٧٢)، وأبو عبيد في \"الأموال\" (ص ١٥٣) (٣١٠)، وابن زنجويه في \"الأموال\" ١/ ٣١٠ (٤٧٥)، وابن الجارود في \"المنتقى\" انظر \"غوث المكدود\" ٣/ ٣٢٨ (١٠٧١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ١٣٤ (٤٨٠٦)، والطحاوي في \"شرح مشكل الآثار\" ٨/ ٣٦١ - ٣٦٢ (٣٣١٠ - ٣٣١٢)، وابن عبد البر في \"التمهيد\" ٦/ ٤٥٧، والبيهقي في \"السنن الكبرى\" ٦/ ٢٩٠ كلهم من طرق، عن الأعمش، عن أبي صالح، عن أبي هريرة مرفوعًا به. وفيه زيادة.\nوقد رواه البخاري كتاب فرض الخمس، باب قول النبي - ﷺ -: \"أحلت لكم الغنامْ\" (٣١٢٤)، ومسلم كتاب الجهاد، باب تحليل الغنائم لهذِه الأمة خاصة (١٧٤٧)، كلاهما من طريق همام بن منبه، عن أبي هريرة مرفوعًا بمعناه، (١٨٢٢) كذا في هامش الأصل، (ش)، (ح). وفي الأصل، (ز)، (أ): ديوكًا.\n(١) في هامش الأصل: دأوكا.\n(٢) لم أجده في \"ديوانه\"، وهو في \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٤٢٧، \"البحر المحيط\" لأبي حيان ٢/ ٣٨٠، \"الدر المصون\" للسمين الحلبي ٢/ ٦٩٥. والدَّوْك: الاختلاط، وقع القوم في دَوْكَةٍ ودُوكة؛ أي وقعوا في اختلاط من أمرهم وخصومة وشر. وباتوا يدكون دَوْكًا: إذا باتوا في اختلاط ودوران.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٤٤٣ (دوك).\n(٣) حكيم بن جابر بن طارق بن عوف الأحمسي الكوفي.\nثقة، تابعي، وأبوه صحابي، أرسل عن النبي - ﷺ -. توفي سنة (٨٢ هـ)، وقيل (٩٥ هـ)، وقيل غير ذلك.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٠١، \"تهذيب الكمال\" للمزي =","vol":"7","page":579},{"text":"﴿آمَنَ الرَّسُولُ﴾ فقال: إن الله ﷿ قد أثنى عليك وعلى أمتك، (وسل تعطه) (١). فسأل بتلقين الله ﷿، فقال (٢): ﴿غُفْرَانَكَ﴾ (٣).\nوهو نصب على المصدر أي (٤) اغفر غفرانك، (مثل قولنا: سبحانك. أي: نسبحك سبحانك (٥)، وقيل معناه: نسألك غفرانك) (٦). ﴿رَبَّنَا وَإِلَيْكَ الْمَصِيرُ﴾.\n_________\n= ٧/ ١٦٢، \"تهذيب التهذيب\" لابن حجر ١/ ٤٧٢، \"تقريب التهذيب\" لابن حجر (١٤٦٧).\n(١) في (ش): فسل يعطيك.\n(٢) ساقطة من (ز).\n(٣) رواه سعيد بن منصور في \"السنن\" ٣/ ١٠١٥ (٤٧٨)، وابن أبي شيبة في \"المصنف\" ١١/ ٥٣ (٣٢٣١٠)، والطبري في \"جامع البيان\" ٣/ ١٥٢ - ١٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٥ (٣٠٧٠)، كلهم من طريق بيان ابن بشر، عن حكيم به بنحوه. وعندهم في آخره ... غسل تعطه فسأل: لا يكلف الله نفسًا إلا وسعها ... إلى آخر السورة.\n(٤) ساقطة من (أ).\n(٥) انظر: \"معاني القرآن\" للفراء ١/ ١٨٨، \"معاني القرآن\" للزجاج ١/ ٣٦٩، \"إعراب القرآن\" للنحاس ١/ ٣٥١.\n(٦) ما بين القوسين ساقط من (ح).\nانظر: \"البسيط\" للواحدي ١/ ١٧١ ب، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٢٢.","vol":"7","page":580},{"text":"<span data-type=\"title\" id=toc-658>٢٨٦ </span>- (قوله ﷿) (١): ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾\nظاهر الآية قضاء الحاجة، وفيها إضمار السؤال والحاجة، كأنه قال: لا تُكلفنا إلا وُسعنا (٢). فأجاب الله تعالى، فقال: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾.\nوالوسع اسمٌ لما يسع الإنسان ولا يضيق عنه (٣) مثل: الوُجد، والجُهد (٤). وقرأ إبراهيم بن أبي عبلة الشامي (٥): (وَسِعَها) بفتح الواو وكسر السين على الفعل (٦)، يريد إلا وَسِعَها أمرُه (٧)، وأراد (٨) إلا ما وَسِعَها، فحذف ما.\nواختلفوا في تأويلها (٩)، فقال ابن عباس، وعطاء، والسدي، وأكثر المفسرين: أراد به حديث النفس، وذلك (١٠) أن الله تعالى لما\n_________\n(١) ساقطة من (ح).\n(٢) في (ش)، (ح): وسعها.\n(٣) في (ش)، (ح): عليه.\n(٤) في (أ): الوُجد والوَجد.\nانظر: \"معاني القرآن\" للفراء ١/ ١٨٨، \"جامع البيان\" للطبري ٢/ ٤٩٦، ٣/ ١٥٤.\n(٥) ساقطة من الأصل.\n(٦) عزاها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٤)، والكرماني في \"شواذ القراءة\" (٤٧ ب)، والزمخشري في \"الكشاف\" ١/ ٣٣٢.\n(٧) ساقطة من (ح).\n(٨) في (ح)، (ز)، (أ): أو أراد.\n(٩) في (ش)، (ح): تأويله.\n(١٠) في (ش) زيادة: قوله.","vol":"7","page":581},{"text":"أنزل قوله (١): ﴿وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللَّهُ﴾ ضج المؤمنون منها (٢) ضجة، وقالوا: يا رسول الله (صلى الله عليك) (٣) هذا نتوب (٤) من عمل الجوارح، فكيف نتوب من الوسوسة؟ وكيف نمتنع من حديث النفس؟ فأنزل الله ﷿: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾ أي (٥): طاقتها، وكان حديث النفس مما لا يطيقون (٦).\n(وقال ابن عباس) (٧) في رواية أخرى: هم المؤمنون خاصةً، وَسَّعَ الله عليهم (٨) (أمر دينهم، ولم يكلفهم إلا ما هم يستطيعون (٩)، فقال: ﴿يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ﴾ (١٠) وقال ﷿: ﴿وَمَا جَعَلَ\n_________\n(١) زيادة من جميع النسخ.\n(٢) ساقطة من (ح)، (أ).\n(٣) ساقطة من (ش)، (ح)، (أ).\n(٤) ساقطة من (ح).\n(٥) في (أ): إلا.\n(٦) في (ش)، (ح): مما لم يطيقوا.\nقول ابن عباس رواه الطبري في \"جامع البيان\" ٣/ ١٥٤، وعزاه السيوطي لابن المنذر. \"الدر المنثور\" ١/ ٦٦٥ من طريق الزهري عنه.\nوقول عطاء ذكره البغوي في \"معالم التنزيل\" ١/ ٣٥٧.\nوقول السدي رواه الطبري في \"جامع البيان\" ٣/ ١٥٤.\n(٧) كذا في هامش الأصل، وجميع النسخ. وفي الأصل: وقالت عائشة.\n(٨) من هنا يبدأ سقط من نسخة (ز) سنشير إلى نهايته.\n(٩) في (ش)، (ح): إلا ما هم له مستطيعون. وفي (أ): إلا ما هم مستطيعون.\n(١٠) البقرة: ١٨٥.","vol":"7","page":582},{"text":"﴿عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ﴾ (١)، وقال: ﴿فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ﴾ (٢).\n[٦٨٦] وسمعت أبا القاسم (الحسن بن محمد بن حبيب) (٣) الحبيبي (٤) يقول: سمعت أبا عبد الله محمد بن نافع السجزي (٥) بهراة يقول: سمعت أبا يزيد حاتم بن محبوب السامي (٦) يقول: سمعت عبد الجبار بن العلاء العطار (٧) يقول: سئل سفيان\n_________\n(١) الحج: ٧٨.\n(٢) التغابن: ١٦.\nرواه الطبري في \"جامع البيان\" ٣/ ١٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٧ (٣٠٨٥) من طريق علي بن أبي طلحة عنه. وعزاه السيوطي في \"الدر المنثور\" ١/ ٦٦٥ لابن المنذر.\n(٣) من (ح).\n(٤) الحسن بن محمد أبو القاسم الحبيبي، عالم، مفسر. كذبه الحاكم وجماعة.\n(٥) محمد بن إبراهيم بن نافع أبو عبد الله السجزي.\nحدث بهراة عن موسى بن هارون، وأبي شعيب الحراني، ووى عنه محمد بن على السياوشائي وغيره. توفي سنة (٣٣٧ هـ).\nانظر: \"تاريخ الإسلام\" للذهبي ٢٥/ ١٥٠.\n(٦) حاتم بن محبوب السامي أبو يزيد الهروي.\nحدث عن ميمون بن الخياط، وعبد الجبار بن العلاء، وغيرهما. روى عنه العباس بن محمد الهروي وجماعة من الخراسانيين.\nقال الذهبي في \"تاريخ الإسلام\" للذهبي ٢٤/ ٨٢: وكان ثقة صالحًا. توفي سنة (٣٢١ هـ).\nوانظر: \"الإكمال\" لابن ماكولا ٤/ ٥٥٨، \"تبصير المنتبه\" لابن حجر ٢/ ٨٠٢.\n(٧) عبد الجبار بن العلاء بن عبد الجبار العطار أبو بكر البصري.\nسكن مكة. قال العجلي والنسائي: ثقة. وذكره ابن حبان في \"الثقات\"، وقال: =","vol":"7","page":583},{"text":"ابن عيينة (١) عن قوله ﷿: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾، فقال: إلا يُسْرَها لا عسرها، ولم (٢) يكلفها طاقتها، ولو كلفها طاقتها لبلغ المجهود منها (٣).\nوهذا قول حسن، لأن الوُسْع ما دون الطاقة (٤).\nوقال بعض أهل الكلام: يعني (٥) إلا ما يسعها ويحل لها، كقول\n_________\n= وكان متقنًا. وقال النسائي في موضع آخر: لا بأس به. وقال أبو حاتم: صالح.\nوقال في موضع آخر: شيخ. وقال ابن حجر: لا بأس به. توفي في جمادى الأولى سنة (٢٤٨ هـ).\n\"تاريخ أسماء الثقات\" لابن شاهين (ص ٢٨٥)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٢، \"الثقات\" لابن حبان ٨/ ٤١٨، \"تهذيب الكمال\" للمزي ١٦/ ٣٩٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٦٩، \"تقريب التهذيب\" لابن حجر (٣٧٤٣).\n(١) سفيان بن عيينة، ثقة، حافظ.\nوقوله ذكره الحيري في \"الكفاية في التفسير\" ١/ ٢٤٨، والواحدي في \"البسيط\" (١/ ١٧١ ب)، والبغوي في \"معالم التنزيل\" ١/ ٣٥٧.\n(٢) في (أ): ولا.\n(٣) [٦٨٦] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nذكر الأثر الحيري في \"الكفاية في التفسير\" ١/ ٢٤٨، والواحدي في \"البسيط\" (١/ ١٧١ ب)، والبغوي في \"معالم التنزيل\" ١/ ٣٥٧.\n(٤) في (ش): طاقتها.\nانظر: \"تفسير القرآن\" للسمعاني ٢/ ٤٨١، \"الكشاف\" للزمخشري ١/ ٣٣٢، \"زاد المسير\" لابن الجوزي ١/ ٣٤٦.\n(٥) زيادة من (ش)، (ح)، (أ).","vol":"7","page":584},{"text":"القائل: ما يسعك هذا الأمر. أي ما يحل لك (١). فبين الله تعالى أن ما كلَّفَ عباده فقد (٢) وَسَّعَهُ لهم، والله أعلم بالصواب (٣).\nقوله (٤): ﴿لَهَا مَا كَسَبَتْ﴾ أي: للنفس ما عملت من الخير والعمل الصالح. لها أجره وثوابه. ﴿وَعَلَيْهَا مَا اكْتَسَبَتْ﴾ من الشر والعمل السيئ. عليها وزره ووباله.\nقوله: ﴿رَبَّنَا لَا تُؤَاخِذْنَا﴾ أي (٥): لا تعاقبنا. قال أهل المعاني: وإنما خرج على لفظ المفاعلة وهو فعل واحد؛ لأن المسيء قد أمكن من نفسه وطَرَّقَ السبيل إليها بفعله، فكأنه أعان عليه مَن يعاقبه بذنبه (٦) (ويأخذه به، فشاركه) (٧) في أخذه (٨).\n﴿إِنْ نَسِينَا﴾ جعله بعضهم (٩) من النسيان الَّذي هو السهو. قال الكلبي: كانت بنو إسرائيل إذا نسوا شيئًا مما أمروا به أو أخطؤوا،\n_________\n(١) ذكره أبو منصور الماتريدي في \"تأويلات أهل السنة\" ١/ ٦٦٨، وعزاه للحسن. وذكره الحيري في \"الكفاية في التفسير\" ١/ ٢٤٨، وعزاه للحسين بن الفضل.\n(٢) في (ش): فهو.\n(٣) ساقطة من (ش).\n(٤) زيادة من (ش).\n(٥) ساقطة من (ش)، (ح).\n(٦) عليها طمس في (ش).\n(٧) في (ح): ويأخذ به فقد شاركه.\n(٨) انظر: \"مفاتيح الغيب\" للرازي ٧/ ١٢٥، \"البحر المحيط\" لأبي حيان ٢/ ٣٨٢، \"الدر المصون\" للسمين الحلبي ٢/ ٧٠١.\n(٩) عليها طمس في الأصل.","vol":"7","page":585},{"text":"عجلت لهم العقوبة، فحرّم (١) عليهم شيء من مطعم أو مشرب، على حسب ذلك الذنب، فأمر الله تعالى نبيه والمؤمنين أن يسألوه ترك مؤاخذتهم به (٢).\nوقال بعضهم: هو من النسيان الَّذي هو الترك والإغفال (٣). قال الله تعالى: ﴿نَسُوا اللَّهَ فَنَسِيَهُمْ﴾ (٤) والأول أجود.\n﴿أَوْ أَخْطَأْنَا﴾ جعله بعضهم من القصد والعمد، يقال: خَطِئ (٥) فلان. إذا تعمد، يَخْطَأ خَطَأ وخِطْأ، قال الله تعالى: ﴿إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا﴾ (٦) وأنشد (٧):\nعبادُك يُخْطِئون وأنت ربٌّ ... بكَفَّيْكَ المَنَايا لا تموتُ\n_________\n(١) في (ش)، (ح)، (أ): فيحرم.\n(٢) في (ش)، (ح): بذلك.\nذكره البغوي في \"معالم التنزيل\" ١/ ٣٥٧، وابن حجر في \"العجاب في بيان الأسباب\" ١/ ٦٥٥.\n(٣) انظر: \"الأشباه والنظائر\" لمقاتل (ص ٢٣٩)، \"جامع البيان\" للطبري ٣/ ١٥٥، \"معاني القرآن\" للزجاج ١/ ٣٧٠، \"معاني القرآن\" للنحاس ١/ ٣٣٢، \"تأويلات أهل السنة\" للماتريدي ١/ ٦٧١ - ٦٧٣.\n(٤) التوبة: ٦٧.\n(٥) في (أ): أخطأ.\n(٦) (١٥٣٣) الإسراء: ٣١.\n(٧) في (أ) زيادة: بعضهم.\nولم أهتد لقائله، وذكره أبو الثناء الأصبهاني في \"أنوار الحقائق الربانية\" ٥/ ٢٢٦١.","vol":"7","page":586},{"text":"وجعله آخرون (١) من الخطأ الَّذي هو الجهل والسهو (٢). وهو الأصح (٣)، لأن ما كان عمدًا من الذنب، فهو غير معفوٍّ (٤) عنه؛ بل هو في مشيئة الله ﷿ ما لم يكن كفرًا.\nقال عطاء: ﴿إِنْ نَسِينَا أَوْ أَخْطَأْنَا﴾ (يعني: إن) (٥) جهلنا أو تعمدنا (٦). وقال ابن زيد: ﴿إِنْ نَسِينَا﴾ شيئًا مما افترضته علينا ﴿أَوْ أَخْطَأْنَا﴾ شيئًا مما حرمته علينا (٧).\nقال الزهري: سمع عمر (بن الخطاب) (٨) - ﵁ - رجلًا يقول: اللهم اغفر لي خطاياي. فقال: إن الخطأ مغفور (٩)، ولكن قل: اللهم اغفر لي عمدي (١٠).\n_________\n(١) في (ش)، (ح)، (أ): الآخرون.\n(٢) انظر: \"جامع البيان\" للطبري ٣/ ١٥٥ - ١٥٦، \"معاني القرآن\" للزجاج ١/ ٣٧٠، \"معاني القرآن\" للنحاس ١/ ٣٣٣، \"تهذيب اللغة\" للأزهري ٧/ ٤٩٧ (خطأ).\n(٣) قال ابن عطية في \"المحرر الوجيز\" ١/ ٣٩٤: وذهب كثير من العلماء إلى أن الدعاء في هذِه الآية إنما هو في النسيان الغالب والخطأ غير المقصود، وهذا هو الصحيح عندي.\n(٤) في (ش)، (ح): مغفور.\n(٥) في (ح): أي.\n(٦) ذكره البغوي في \"معالم التنزيل\" ١/ ٣٥٧، وأبو حيان في \"البحر المحيط\" ٢/ ٣٨٣ - ٣٨٢.\n(٧) رواه الطبري في \"جامع البيان\" ٣/ ١٥٥.\n(٨) ساقطة من (ش)، (ح).\n(٩) في (ش): إن الخطايا مغفورة.\n(١٠) ذكره أبو الثناء الأصبهاني في \"أنوار الحقائق الربانية\" ٥/ ٢٢٦١.","vol":"7","page":587},{"text":"[٦٨٧] أخبرنا (١) ابن فنجويه (٢)، قال: نا عبيد (٣) الله بن محمد بن شنبة (٤)، قال: نا عبد الله بن الصقر السكري (٥)، قال: نا محمد بن المصَفَّى الحمصي (٦)،\n_________\n(١) في (ش)، (أ): أخبرني. وفي (ح) زيادة: الحسين بن محمد.\n(٢) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة. كثير الرواية للمناكير.\n(٣) في (أ): عبد.\n(٤) كذا في (ح)، (أ) وهو الصواب. وفي الأصل، (ش): شيبة.\nوهو عبيد الله بن محمد بن شنبة، لم يذكر بجرح أو تعديل.\n(٥) عبد الله بن الصقر بن نصر بن موسى السكري أبو العباس البغدادي.\nقال الدارقطني في \"سؤالات الحاكم للدارقطني\" (ص ١٢٣): صدوق.\nوقال الخطيب في \"تاريخ بغداد\" ٩/ ٤٨٢: ثقة. توفي في جمادى الأولى سنة اثنتين وثلاث مئة.\nوانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ١٧٣، \"غاية النهاية\" لابن الجزري ١/ ٤٢٣.\n(٦) محمد بن مصفى بن بهلول القرشي أبو عبيد الله الحمصي.\nقال أبو حاتم: صدوق، وذكره ابن حبان في \"الثقات\"، وقال: يخطئ. وقال النسائي: صالح، وقال صالح بن محمد: كان مخلطًا، وأرجو أن يكون صدوقًا، وقد حدث بأحاديث مناكير. وقال أبو زرعة الدمشقي: صفوان بن صالح، ومحمد ابن المصفى يسويان الحديث. قال ابن حجر: يعني يدلسان تدليس التسوية. وقال الذهبي: ثقة، يغرب. وذكره ابن حجر في المرتبة الثالثة من مراتب المدلسين. وقال: صدوق، له أوهام، وكان يدلس. توفي سنة (٢٤٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٠٤، \"الثقات\" لابن حبان ٩/ ١٠٠، \"المجروحين\" لابن حبان ١/ ٩٤، \"الكاشف\" للذهبي ٢/ ٢٢٢ (٥١٥٧)، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٠٣، \"تعريف أهل التقديس\" لابن حجر (ص ١٥٢)، \"تقريب التهذيب\" لابن حجر (٦٣٠٤).","vol":"7","page":588},{"text":"قال: نا الوليد (١)، قال: نا مالك (٢)، عن نافع (٣)، عن ابن عمر (٤) أن النبي - ﷺ - قال: \"رفع عن أمتي الخطأ، والنسيان، وما استكرهوا عليه\" (٥).\n_________\n(١) الوليد بن مسلم القرشي، مولاهم، أبو العباس الدمشقي، ثقة، لكنه كثير التدليس والتسوية.\n(٢) مالك بن أنس، رأس المتقنين، وكبير المتثبتين.\n(٣) نافع مولى ابن عمر، ثقة، ثبت.\n(٤) عبد الله بن عمر، صحابي مشهور.\n(٥) [٦٨٧] الحكم على الإسناد:\nشيخ المصنف كثير الرواية للمناكير، وفيه أيضًا ابن شنبة لم أجد فيه جرحًا أو تعديلًا، وأنكره الحفاظ على الوليد.\nالتخريج:\nرواه أبو نعيم في \"حلية الأولياء\" ٦/ ٢٥٣، عن الحسن بن أحمد بن صالح السبيعي قال: حدثنا عبد الله بن الصقر السكري به. بلفظ: \"إن الله وضع ... \"\nورواه العقيلي في \"الضعفاء الكبير\" ٤/ ١٤٥ عن أحمد بن داود قال: حدثنا محمد ابن المصفى به بمثل حديث ابن عباس الآتي، ولم يسق لفظه.\nوقال أبو نعيم في \"حلية الأولياء\" ٦/ ٢٥٣: غريب من حديث مالك؛ تفرد به ابن مصفى عن الوليد.\nقلت: رجال إسناده مقبولون بين ثقة وصدوق، ولكن أعله الحفاظ وأنكروه.\nقال ابن حجر في \"التلخيص الحبير\" ١/ ٢٨٢: رواه البيهقي؛ وقال: قال الحاكم: هو صحيح غريب تفرد به الوليد عن مالك.\nوقال عبد الله بن الإمام أحمد: سألت أبي عنه، فأنكره أبي جدًّا، وقال: ليس يروى إلا عن الحسن.\nانظر: \"الضعفاء الكبير\" للعقيلي ٤/ ١٤٥.\nوقال أبو حاتم: منكر كأنه موضوع.\nانظر: \"العلل\" لابن أبي حاتم ١/ ٤٣١. =","vol":"7","page":589},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقال أبو داود في \"سؤالات أبي عبيد الآجري لأبي داود\" ٢/ ١٨٣: روى الوليد عن مالك عشرة أحاديث ليس لها أصل، منها عن نافع أربعة.\nقال ابن رجب في \"جامع العلوم والحكم\" (ص ٤٠٣): قلت: والظاهر أن منها هذا الحديث.\nوقال البيهقي: ليس بمحفوظ عن مالك.\nانظر: \"التلخيص الحبير\" ١/ ٢٨٢.\nوقد ذكر ابن حجر في \"التلخيص الحبير\" ١/ ٢٨٢ أن الخطيب رواه في \"الرواة عن مالك\" من طريق سوادة بن إبراهيم عن مالك به.\nوقال الخطيب: سوادة مجهول، والخبر منكر عن مالك.\nوله شواهد كثيرة، منها: حديث ابن عباس، رواه ابن ماجة كتاب الطلاق، باب طلاق المكره والناسي (٢٠٤٥)، والعقيلي في \"الضعفاء الكبير\" ٤/ ١٤٥، والبيهقي في \"السنن الكبرى\" ٧/ ٣٥٦ كلهم من طريق الوليد بن مسلم قال: حدثنا الأوزاعي عن عطاء، عن ابن عباس به مرفوعًا بنحوه، بلفظ: \"إن الله وضع\". وعند العقيلي: \"إن الله تجاوز\".\nقال البوصيري: هذا إسناد صحيح إن سلم من الانقطاع، والظاهر أنَّه منقطع، وليس ببعيد أن يكون السقط من جهة الوليد بن مسلم؛ فإنه كان يدلس تدليس التسوية. \"مصباح الزجاجة\" ١/ ٣٥٣ (٧٢٩).\nورواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٩٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٢٠٢ (٧٢١٩)، والطبراني في \"المعجم الصغير\" (ص ٣٢٢) (٧٦٦)، والدارقطني في \"السنن\" ٤/ ١٧٠ - ١٧١، والحاكم في \"المستدرك\" ٢/ ٢١٦، وقال: حديث صحيح على شرط الشيخين، ولم يخرجاه. والبيهقي في \"السنن الكبرى\" ٧/ ٣٥٦، كلهم من طريق بشر بن بكر قال: نا الأوزاعي عن عطاء، عن عبيد بن عمير، عن ابن عباس به.\nقال البيهقي في \"السنن الكبرى\" ٧/ ٣٥٦: جود إسناده بكر، وهو من الثقات.\nوقال النووي في \"الأربعين النووية\" (ص ٨٥): حديث حسن.","vol":"7","page":590},{"text":"(قوله تعالى) (١): ﴿رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا﴾ قال بعضهم: يعني عهدًا وعقدًا وميثاقًا، لا إنطيق ذلك (٢» (٣)، ولا نستطيع القيام به، فتعذبنا بنقضه وتركه.\n﴿كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا﴾ يعني: اليهود، فلم يقوموا (٤) به، فأهلكتهم وعذبتهم. هذا قول مجاهد (٥)، وعطاء (٦)، وقتادة (٧)، والضحاك، والربيع (٨)، ومقاتل (٩)، والسدي (١٠)، والكلبي (١١)،\n_________\n= وانظر بقية الشواهد: \"نصب الراية\" لابن حجر ٢/ ٦٤ - ٦٦، \"التلخيص الحبير\" لابن حجر ١/ ٢٨١ - ٢٨٢، \"المقاصد الحسنة\" للسخاوي (ص ٢٢٩).\n(١) ساقطة من (ح).\n(٢) ساقطة من (ح).\n(٣) في (ش)، (ح): لا نطيقه.\n(٤) في (ش): يؤمنوا.\n(٥) رواه الطبري في \"جامع البيان\" ٣/ ١٥٧، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٨٠.\n(٦) ذكره البغوي في \"معالم التنزيل\" ١/ ٣٥٨.\n(٧) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ١١٢، والطبري في \"جامع البيان\" ٣/ ١٥٦ - ١٥٧.\n(٨) رواه عنهما الطبري في \"جامع البيان\" ٣/ ١٥٧.\n(٩) انظر \"تفسيره\" ١/ ١٥١.\n(١٠) رواه الطبري في \"جامع البيان\" ٣/ ١٥٧، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٨٠.\n(١١) ذكره الحيري في \"الكفاية في التفسير\" ١/ ٢٤٩، والبغوي في \"معالم التنزيل\" ١/ ٣٥٨.","vol":"7","page":591},{"text":"وابن جريج (١)، والفرّاء (٢)، ورواية (٣) عطية وعلي بن أبي طلحة، عن ابن عباس (٤)، يدل عليه قوله ﷿: ﴿وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي﴾ (٥) أي: عهدي.\nوقال بعضهم: الإصر: الثقل، أي: لا (٦) تشق علينا ولا تُشَدِّد ولا تُغَلِّظ الأمر علينا، كما شدّدت على الذين (٧) من قبلنا من اليهود، وذلك أن الله تعالى فرض عليهم خمسين صلاة، وأمرهم بأداء ربع أموالهم في الزكاة (٨)، ومن أصاب ثوبه نجاسة قطعها، ومن أصاب منهم ذنبًا أصبح وذنبه مكتوب على بيته (٩)، ونحوها من الأثقال والأغلال (١٠) التي كانت عليهم. وهذا معنى (١١) قول عثمان\n_________\n(١) رواه الطبري في \"جامع البيان\" ٣/ ١٥٧.\n(٢) \"معاني القرآن\" ١/ ١٨٩.\n(٣) في (ش): برواية.\n(٤) أخرجها عنهما الطبري في \"جامع البيان\" ٣/ ١٥٧. وروى نحوه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٨٠ (٣٠٩٧) من طريق الضحاك عن ابن عباس.\nوعلقه عنه البخاري كتاب التفسير، باب قوله: ﴿آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ﴾ قبل رقم (٤٥٤٦).\n(٥) آل عمران: ٨١.\n(٦) ساقطة من (أ).\n(٧) زيادة من (أ).\n(٨) في (ح): الصدقات.\n(٩) في (ش)، (ح)، (أ): بابه.\n(١٠) في (ش): والأعقال.\n(١١) زيادة من (ش)، (ح)، (أ).","vol":"7","page":592},{"text":"ابن عطاء (١)، ومالك بن أنس (٢)، وأبي عبيدة (٣)، والمؤرّج (٤)، والقتيبي (٥)، وابن الأنباري (٦)، يدل عليه قوله ﷿: ﴿وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ﴾ (٧).\nوقال ابن زيد: معناه (٨): ولا تحمل علينا ذنبًا ليس فيه توبة ولا كفارة (٩).\nوالأصل في هذا كله: العقدُ والإحكام، ويقال للشيء الَّذي تعقد به الأشياء: الإصار. ويقال: بينه وبين فلان آصرة رحم، وما تأصرني عليه آصرة (١٠). أي: ما تعطفني عليه قرابة (١١).\n_________\n(١) في (أ): عثمان وعطاء.\nوهو عثمان بن عطاء بن أبي مسلم الخراساني أبو مسعود المقدسي، ضعيف.\nوقوله ذكره الحيري في \"الكفاية في التفسير\" ١/ ٢٤٩.\n(٢) رواه الطبري في \"جامع البيان\" ٣/ ١٥٨، وذكره النحاس في \"معاني القرآن\" ١/ ٣٣٤، والماوردي في \"النكت والعيون\" ١/ ٣٦٤.\n(٣) \"مجاز القرآن\" ١/ ٨٤.\n(٤) ذكره الواحدي في \"البسيط\" (١/ ١٧٢ أ).\n(٥) \"تفسير غريب القرآن\" (ص ١٠٠).\n(٦) ذكره الواحدي في \"البسيط\" (١/ ١٧٢ أ).\n(٧) الأعراف: ١٥٧.\n(٨) ساقطة من (أ).\n(٩) رواه الطبري في \"جامع البيان\" ٣/ ١٥٧.\n(١٠) ساقطة من (ح). وفي (ش): رحم.\n(١١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٨٤، \"جامع البيان\" للطبري ٣/ ١٥٨، \"معاني القرآن\" للزجاج ١/ ٣٧٠.","vol":"7","page":593},{"text":"[٦٨٨] أنشدني أبو القاسم السدوسي (١)، (قال: أنشدني عبد (٢) السميع بن محمد الهاشمي (٣» (٤)، (قال: أنشدنا أبو الحسن العبسي (٥» (٦)، قال: أنشدنا العباس بن محمد الدوري (٧) للشافعي (٨) - ﵁ -:\nإذا (لم تكن) (٩) لامرئ نعمة ... لَدَيَّ ولا بيننا آصرة\nولا لي في وده حاصلٌ ... ولا نفعُ دنيا ولا آخره\nوأفنيت عمري على بابه ... فتلك إذًا كَرَّةٌ خاسرة (١٠)\n_________\n(١) أبو القاسم السدوسي، هو: الحسن بن محمد بن حبيب. كذبه الحاكم وجماعة.\n(٢) كذا في (ح)، (أ) وفي الأصل: أبو.\n(٣) ما بين القوسين ساقط من (ش).\n(٤) لعله: عبد السميع بن محمد بن عبد الوهاب بن عصام بن الحكم أبو الأزهر العكبري. أملى ببغداد سنة (٣٤٤ هـ). وتوفي سنة (٣٤٧ هـ) بعكبرا.\nانظر: \"تاريخ بغداد\" للخطيب ١١/ ١٣٩.\n(٥) زيادة من (ح).\n(٦) أبو الحسن العبسي. لم أظفر له بترجمة.\n(٧) عباس بن محمد الدوري، ثقة، حافظ.\n(٨) محمد بن إدريس الشافعي، إمام، مشهور.\n(٩) مطموسة في الأصل.\n(١٠) [٦٨٨] الحكم على الإسناد: =","vol":"7","page":594},{"text":"(قوله ﷿) (١): ﴿رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ أي: لا تكلفنا من الأعمال ما لا نطيق. هذا قول قتادة، والضحاك، والسدي، وابن زيد (٢).\nوقال بعضهم: هو حديث النفس والوسوسة (٣).\n[٦٨٩] وأخبرني ابن فنجويه (٤)، قال: نا (٥) ابن حبش المقرئ (٦)، قال: نا أحمد بن محمد بن إسحاق السني (٧)، قال: أخبرني (٨) محمد ابن أحمد بن المهاجر (٩)،\n_________\n= شيخ المصنف كذبه الحاكم، وفيه من لم أظفر له بترجمه، ومن لم يذكر بجرح أو تعديل، والأبيات لم أجدها في \"ديوان الشافعي\" ولا في غيره.\n(١) ساقطة من (ح)، (أ).\n(٢) رواه عنهم الطبري في \"جامع البيان\" ٣/ ١٥٨، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٨١ (٣١٠٧) عن السدي.\n(٣) انظر: \"غرائب التفسير\" للكرماني ١/ ٢٣٧، \"زاد المسير\" ١/ ٣٤٨، \"البحر المحيط\" لأبي حيان ٢/ ٣٨٤.\n(٤) في (ح): أخبرنا أبو عبد الله الحسين بن فنجويه الدينوري.\nوهو الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة. كثير الرواية للمناكير.\n(٥) في (ش)، (ح) زيادة: أبو علي.\n(٦) الحسين بن محمد أبو علي بن حبش المقرئ، ثقة.\n(٧) أحمد بن محمد بن إسحاق السني، ثقة.\n(٨) في (ح): أنا.\n(٩) في (ح)، المهاصر.\nوهو محمد بن أحمد بن المهاجر أو المهاصر.\nلم أظفر له بترجمة، وقد روى عنه ابن السني في مواضع من كتابه \"عمل اليوم والليلة\". انظر: (٢٠٧، ٢٦٠، ٣١٤، ٦٥٠، ٦٥٤)، ومن كتابه \"القناعة\" انظر (٤٤، ٦٣) وفيه: المهاصر.","vol":"7","page":595},{"text":"قال: نا عمر بن مدرك (١)، قال: نا محمد بن المصفى (٢)، قال: نا محمد ابن شعيب بن شابور (٣)، عن ابن ثوبان (٤)، عن أبيه (٥)، عن مكحول (٦) في قول الله ﷿: ﴿رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ قال: الغُلْمَة (٧).\n_________\n(١) في (ش) زيادة: القاص. وفي (ح) زيادة: القاضي.\nوهو عمر بن مدرك القاعر أبو حفص الرازي البلخي.\nقال أبو حاتم: يقول: حدثنا أبو المغيرة. ولم يدركه. وقال الخليلي: والحفاظ لم يرضوه. وقال يحيى بن معين: كذاب. توفي سنة (٢٧٠ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٣٦، \"الإرشاد\" للخليلي ٢/ ٦٥٦، \"تاريخ بغداد\" للخطيب ١١/ ٢١١، \"لسان الميزان\" لابن حجر ٤/ ٣٣٠.\n(٢) محمد بن المصفى، صدوق، له أوهام، وكان يدلس تدليس التسوية.\n(٣) محمد بن شعيب بن شابور الأموي، مولاهم، أبو عبد الله الدمشقي، ثقة.\n(٤) عبد الرحمن بن ثابت بن ثوبان العنسي أبو عبد الله الدمشقي، صدوق، يخطئ، ورمي بالقدر، وتغير بأخرة.\n(٥) ثابت بن ثوبان العنسي الشامي الدمشقي، ثقة.\n(٦) مكحول أبو عبد الله الشامي، ثقة، فقيه، كثير الإرسال، مشهور.\n(٧) الغُلْمة: هيجان شهوة النِّكَاح من المرأة والرجل وغيرهما.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٨٢، \"لسان العرب\" لابن منظور ١٠/ ١١١ (غلم).\n[٦٨٩] الحكم على الإسناد:\nالأثر بهذا الإسناد موضوع؛ فيه عمر بن مدرك كذاب.\nالتخريج:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٨١ (٣١٠٥) عن أبيه قال: حدثنا عبد السلام بن محمد الحضرمي قال: حدثنا الوليد بن مسلم عن ابن ثوبان به.\nوهذا إسناد ضعيف؛ عبد الرحمن بن ثابت بن ثوبان صدوق يخطئ؛ والوليد بن مسلم مدلس وقد عنعن.","vol":"7","page":596},{"text":"[٦٩٠] وأخبرني ابن فنجويه (١)، قال: نا (موسى بن محمد) (٢) ابن (٣) علي بن عبد الله (٤)، قال: أنا أبو شعيب الحراني (٥)، قال: نا يحيى بن عبد الله البَابلتي (٦)، قال: نا صفوان بن عمرو (٧)، قال: حدثني الهيثم بن مالك الطائي (٨) وغيره، أن أبا إدريس الخولاني (٩)\n_________\n(١) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة. كثير الرواية للمناكير.\n(٢) في (ش): محمد بن موسى.\n(٣) كذا في (ش)، (ح)، (أ). وفي الأصل: عن.\n(٤) موسى بن محمد بن علي بن عبد الله. لم أظفر له بترجمة.\n(٥) عبد الله بن الحسن بن أحمد بن أبي شعيب الأموي، مولاهم، أبو شعيب الحراني، ثقة، مأمون، لكنه يخطئ، ويهم.\nانظر: \"الثقات\" لابن حبان ٨/ ٣٦٩، \"تاريخ بغداد\" للخطيب ٩/ ٤٣٥، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٣٦، \"لسان الميزان\" لابن حجر ٣/ ٢٧١.\n(٦) في (ش): الثباشي.\nوهو يحيى بن عبد الله بن الضحاك البابلتي أبو سعيد الحراني.\nابن امرأة الأوزاعي، ضعيف. توفي سنة (٢١٨ هـ)، وهو ابن سبعين سنة.\nانظر: \"الكامل\" لابن عدي ٧/ ٢٥٠، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٦٩.\n(٧) صفوان بن عمرو بن هرم السكسكي أبو عمرو الحمصي.\nثقة. توفي سنة (١٥٥ هـ) أو بعدها، وهو ابن ثلاث وثمانين سنة.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٢٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٢١٣، \"تقريب التهذيب\" لابن حجر (٢٩٣٨).\n(٨) الهيثم بن مالك الطائي الأعمى أبو محمد الشامي.\nثقة. وذكره الذهبي في \"تاريخ الإسلام\" ٧/ ٢٧١ فيمن توفي بين سنة (١٠١ هـ) وسنة (١١٠ هـ).\nوانظر: \"الثقات\" لابن حبان ٥/ ٥٠٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٩٨.\n(٩) عائذ بن عمرو أبو إدريس الخولاني، ثقة، وكان عالم الشام بعد أبي الدرداء.","vol":"7","page":597},{"text":"كان يأتي (١) أصحابه، فيقول: اللهم أعذني وإخوتي هؤلاء من شر الغُلمة، فإنها ربما جرَّت إلى جهنم (٢).\n[٦٩١] (وأخبرنا ابن فنجويه (٣» (٤) قال: نا محمد بن الحسن بن بشر (٥)، قال: نا أحمد بن محمد الرازي (٦)، قال: حدثني الحسن (٧) ابن علي البغدادي (٨)، قال: نا أبو العباس الفأفاء في مجلس ابن قتيبة، قال: نا عثمان بن سعيد بن عبدوس القيسراني (٩)، قال: نا\n_________\n(١) في (ح): إذا رأى.\n(٢) [٦٩٠] الحكم على الإسناد:\nشيخ المصنف كثير الرواية للمناكير، وفيه من لم أظفر له بترجمة، ويحيى بن عبد الله ضعيف. والأثر لم أجد من أخرجه.\n(٣) في (ح): أخبرنا الحسين بن محمد بن الحسين بقراءتي عليه.\n(٤) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة. كثير الرواية للمناكير.\n(٥) محمد بن الحسن بن بشر، لم يذكر بجرح أو تعديل.\n(٦) كذا في (ش)، (ح). وفي الأصل: الرواسي.\nولعله: أحمد بن محمد بن عبد الصمد بن يزيد أبو العباس الرازي المقرئ، قرأ القرآن على أبي العباس الفضل بن شاذان الرازي، ذكره الذهبي في \"تاريخ الإسلام\" ٢٥/ ٤٦١ فيمن توفي بين سنة (٣٤١ هـ) وسنة (٣٥٠ هـ).\nوانظر: \"غاية النهاية\" لابن الجزري ١/ ١١٨.\n(٧) في (ش)، (ح)، (أ): الحسين.\n(٨) لعله: الحسن بن علي بن أحمد بن بشار العلاف أبو بكر البغدادي.\nالمقرئ، الشاعر، وكان ظريفًا أديبًا من ندماء المعتضد. توفي سنة (٣١٨ هـ) أو (٣١٩ هـ)، وله مئة سنة. انظر: \"تاريخ بغداد\" للخطيب ٧/ ٣٧٩، \"تاريخ الإسلام\" للذهبي ٢٣/ ٥٥٩، \"غاية النهاية\" لابن الجزري ١/ ٢٢٢.\n(٩) أبو العباس الفأفاء وعثمان بن سعيد بن عبدوس القيسراني. لم أظفر لهما بترجمة.","vol":"7","page":598},{"text":"أبي (١)، قال: نا الفريابي (٢)، عن سفيان الثوري (٣) عن منصور (٤)، عن إبراهيم (٥) في قوله ﷿: ﴿وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ قال: الحب (٦).\n[٦٩٢] وسمعت أبا جعفر محمد بن علي بن أحمد (بن إبراهيم) (٧) الخَلْقَاني (٨) يقول: سمعت أبا بكر محمد بن عبد الله (٩) حفدة (١٠)\n_________\n(١) سعيد بن عبدوس بن أبي زيدون الرملي أبو عثمان.\nنزل قيسارية. قال ابن أبي حاتم: روى عن محمد بن يوسف الفريابي، كتبت عنه بالرملة، وهو صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٥٣.\n(٢) محمد بن يوسف بن واقد بن عثمان الضبي مولاهم الفريابي، ثقة، فاضل، يقال أخطأ في شيء من حديث سفيان، وهو مقدم فيه مع ذلك على عبد الرزاق.\n(٣) سفيان الثوري، ثقة، حافظ، إمام.\n(٤) منصور بن المعتمر، ثقة، ثبت.\n(٥) إبراهيم بن يزيد النخعي، ثقة.\n(٦) [٦٩٠] الحكم على الإسناد:\nشيخ المصنف كثير الرواية للمناكير، وفيه من لم أظفر له بترجمة.\nالتخريج:\nذكره عن إبراهيم: البغويُّ في \"معالم التنزيل\" ١/ ٣٥٨، وابن الجوزي في \"زاد المسير\" ١/ ٣٤٨، وأبو حيان في \"البحر المحيط\" ٣/ ٣٨٤.\n(٧) ساقطة من (ح).\n(٨) محمد بن علي بن الحسين بن القصار الخلقاني النيسابوري.\nسمع الأصم، وأبا بكر بن إسحاق الضبعي، وحدث في رمضان سنة (٣٩٥ هـ).\nانظر: \"تاريخ الإسلام\" للذهبي ٢٧/ ٣٢٥.\n(٩) بعدها في الأصل زيادة: بن.\nوهو محمد بن عبد الله أبو بكر العماني الحفيد، كثير الرحلة والسماع والطلب.\n(١٠) في (ح): حفيد.","vol":"7","page":599},{"text":"العباس بن حمزة (١) يقول: سمعت أبا القاسم عبد الله بن يحيى بن عبيد (٢) يقول: سمعت عبد الله بن أحمد أبا القاسم (٣) يقول: سمعت محمد (٤) بن عبد الوهاب (٥) يقول في قول الله ﷿: ﴿رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ قال: يعني بالعشق (٦).\nقال أبو خباب (٧): حضرت مجلس ذي النون المصري (٨) في\n_________\n(١) العباس بن حمزة بن عبد الله بن أشرس، أبو الفضل النيسابوري. الواعظ. أحد العلماء الزهاد. قال الخليلي: كبير، عالم، ثقة، سمعت الحاكم أبا عبد الله يثني عليه ويوثقه.\n(٢) عبد الله بن يحيى بن عبيد أبو القاسم. لم أظفر له بترجمة.\n(٣) عبد الله بن أحمد بن محمد، أبو القاسم. النسائي. قال الحاكم: وكان شيخ العدالة والعلم نسبا.\n(٤) في (ش): أحمد.\n(٥) محمد بن عبد الوهاب بن حبيب بن مهران العبدي الفراء أبو أحمد النيسابوري، ثقة، عارف.\n(٦) [٦٩٢] الحكم على الإسناد:\nفيه من لم أظفر له بترجمة.\nالتخريج:\nذكره عن محمد بن عبد الوهاب: البغويُّ في \"معالم التنزيل\" ١/ ٣٥٨، وأبو حيان في \"البحر المحيط\" ٢/ ٣٨٤.\n(٧) في (ش): ابن خباب. وفي (ح): (قال حباب). ولم أظفر له بترجمة.\n(٨) ثوبان بن إبراهيم، وقيل: فيض بن أحمد، وقيل: فيض بن إبراهيم أبو الفيض ذو النون الأخميمي المصري.\nقال ابن يونس: كان عالمًا فصيحًا، حكيمًا؛ لقيت غير واحد من أصحابه كانوا يحكون لنا عنه عجائب. وقال مسلمة بن القاسم: كان رجلًا صالحًا، زاهدًا، ورعًا، متقنًا في العلوم، واحدًا في عصره. وقال الدارقطني: روى عن مالك =","vol":"7","page":600},{"text":"فسطاط مصر فَحَزَرْت من حضر مجلسه سبعين ألفًا، فتكلم ذلك اليوم في محبة الله ﷿، فمات أحد عشر نفسًا في المجلس، فصاح رجل من المريدين، فقال: يا أبا الفيض، ذكرت محبة الله ﷿ فاذكر محبة المخلوقين. فَتَأَوَّهَ ذو النون تَأَوُّهًا شديدًا، ومد يده إلى قميصه، وشقه باثنين (١)، وقال: آه! غَلِقَت رهونهم، واستعبرت عيونهم، وحالفوا السهاد، وفارقوا الرقاد؛ فليلهم طويل، ونومهم قليل، أحزانهم لا تنفد، وهمومهم لا تُفْقَد، أمورهم عسيرة، ودموعهم غزيرة، باكية عيونهم، قرحة جفونهم، عاداهم الزمان والأهل والجيران (٢).\nوقال يحيى بن معاذ الرازي (٣): لو كانت العقوبة بيدي يوم القيامة لما (٤) عذبت العُشَّاق؛ لأن ذنوبَهم اضطرارٌ لا اختيارٌ (٥).\nقال ابن جريج: هو مسخ القردة والخنازير (٦).\n_________\n= أحاديث فيه انظر. قال الخطيب: والحمل فيها على من دونه. توفي سنة (٢٤٥ هـ) وقيل بعدها.\nانظر: \"طبقات الصوفية\" للسلمي (ص ١٥)، \"حلية الأولياء\" لأبي نعيم ٩/ ٣٣١، \"تاريخ بغداد\" للخطيب ٨/ ٣٩٣، \"تاريخ دمشق\" لابن عساكر ١٧/ ٣٩٨، \"سير أعلام النبلاء\" للذهبي ١١/ ٥٣٢، \"لسان الميزان\" لابن حجر ٢/ ٤٣٧.\n(١) في (ش)، (ح)، (أ): بنصفين.\n(٢) لم أجده.\n(٣) زيادة من (أ).\n(٤) في (ش)، (ح): ما.\n(٥) ذكره الراغب الأصبهاني في \"محاضرات الأدباء ومحاورات الشعراء والبلغاء\" ٣/ ٤٥ دون عزو لأحد، وصدره بلفظ: قيل.\n(٦) رواه الطبري في \"جامع البيان\" ٣/ ١٥٨.","vol":"7","page":601},{"text":"وقال بعضهم (١): هو شماتة الأعداء (٢).\n[٦٩٣] حدثنا أبو القاسم بن حبيب (٣)، قال: نا أبو علي الحسن بن أحمد الخياط النسوي (٤)، قال: نا عبد الرحمن بن محمد البوراباذي (٥) (قال: نا عبد الحميد بن عبد الله (٦» قال: نا عبد المنعم ابن إدليس (٧)، عن أبيه (٨)، عن وهب بن مُنَبِّه (٩) قال: قيل لأيوب - ﷺ - ما كان أشق عليك في طول بلائك؟ قال: شماتة الأعداء (١٠).\n_________\n(١) ساقطة من (ش).\n(٢) انظر: \"معالم التنزيل\" للبغوي ١/ ٣٥٨، \"البحر المحيط\" لأبي حيان ٢/ ٣٨٤، \"الدر المصون\" للسمين الحلبي ٢/ ٧٥٢.\n(٣) في (ح): أخبرنا أبو القاسم الحسن بن محمد.\nوهو الحسن بن محمد بن حبيب أبو القاسم، فقيه، أصولي، مفسر. كذبه الحاكم.\n(٤) هو الحسن بن أحمد بن الحسن أبو علي البيهقي، الأديب، قاضي نسا سمع ابن خزيمة، وابن صاعد، وطبقتهما، وعنه الحاكم وغيره. توفي سنة (٣٥٩ هـ).\nانظر: \"تاريخ الإسلام\" للذهبي ٢٦/ ١٩١.\n(٥) في (ش): البرزياذي. وفي (ح): البرزباذي. وفي (أ): البوزاباذي.\nوهو: عبد الرحمن بن محمد البوراباذي. لم أظفر له بترجمة.\n(٦) عبد الحميد بن عبد الله بن عبد الله بن عبد العزيز بن عبد الله العدوي القرشي.\nالزاهد، روى عن أبيه عن جده حكايات، وعن غير أهله. مجهول الحال، وقال ابن أبي حاتم: كتب عن أبي، ولم يتيسر لي السماع منه في سنة (٢٥٥ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٥.\n(٧) عبد المنعم بن إدريس، كذاب.\n(٨) إدريس بن سنان، ضعيف.\n(٩) وهب بن منبه، ثقة.\n(١٠) [٩٣١] الحكم على الإسناد:\nالأثر بهذا الإسناد موضوع؛ فيه عبد المنعم بن إدريس كذاب. =","vol":"7","page":602},{"text":"[٦٩٤] وأنشدنا أبو القاسم (الحسن بن جعفر) (١) السدوسي (٢) قال: أنشدنا أبو صابر المُعَلَّى بن أسد الواسطي (٣) قال: أنشدنا أحمد بن يحيى (٤) قال: أنشدنا ابن الأعرابي (٥):\nكل المصائب قد تَمُرُّ على الفتى ... فتهون غير شماتة الحُسَّادِ\nإن المصائب تَنْقَضي أيامها ... وشماتةُ الأعداء بالمرْصَادِ (٦)\nوقيل: هو الفرقة، والقطيعة نعوذ بالله منها (٧)، يقال: قطع الأوصال أيسر من قطع الوصال. قال النَّظَّام (٨): لو كان للبين صورة\n_________\n= التخريج:\nذكره عن وهب: ابن عبد البر في \"بهجة المجالس\" ٢/ ٧٤٥، وأبو حيان في \"البحر المحيط\" ٢/ ٣٨٤.\n(١) زيادة من (ح).\n(٢) الحسن بن محمد بن جعفر السدوسي، فقيه، أصولي، مفسر، كذبه الحاكم.\n(٣) المعلي بن أسد أبو صابر الواسطي، لم أظفر له بترجمة.\n(٤) أحمد بن يحيى أبو العباس ثعلب، أديب ثقة حجة، دين، مشهور بالحفظ.\n(٥) محمد بن زياد بن الأعرابي، ثقة.\n(٦) [٦٩٤] الحكم على الإسناد:\nفيه من لم أظفر به، وشيخ المصنف كذبه الحاكم.\nوالبيت الأول عزاه ابن عبد البر في \"بهجة المجالس\" ٢/ ٧٤٨، والأصبهاني في \"محاضرات الأدباء ومحاورات الشعراء\" ١/ ٢٥٢ لعبد الله بن أبي عيينة.\n(٧) انظر: \"معالم التنزيل\" للبغوي ١/ ٣٥٨، \"البحر المحيط\" لأبي حيان ٢/ ٣٨٤.\n(٨) إبراهيم بن سيار بن هانئ الضبعي مولاهم النظام أبو إسحاق البصري. =","vol":"7","page":603},{"text":"لراع (١) القلوب، ولهدَّ الجبال، ولجمر الغضا أقل توهجًا منه، ولو عذب الله ﷿ أهل النار بالفراق، لاستراحوا إلى ما هم فيه من العذاب.\n(قوله ﷿) (٢): ﴿وَاعْفُ عَنَّا﴾ أي: تجاوز، وامح عنا تقصيرنا، وذنوبنا ﴿وَاغْفِرْ لَنَا﴾ واستر علينا ذنوبنا، وتجاوز عنا، ولا تفضحنا ﴿وَارْحَمْنَا﴾ فإنا لا ننال العمل بطاعتك (٣)، ولا نترك معصيتك إلا برحمتك (٤).\nوقيل: ﴿وَاعْفُ عَنَّا﴾ من المسخ ﴿وَاغْفِرْ لَنَا﴾ عن الخسف ﴿وَارْحَمْنَا﴾ عن (٥) القذف (٦). وقيل: ﴿وَاعْفُ عَنَّا﴾ من الأفعال ﴿وَاغْفِرْ لَنَا﴾ من الأقوال) (٧) ﴿وَارْحَمْنَا﴾ من العقود والإضمار. وقيل: ﴿وَاعْفُ عَنَّا﴾ الصغائر ﴿وَاغْفِرْ لَنَا﴾ الكبائر ﴿وَارْحَمْنَا﴾ بتثقيل الميزان مع إفلاسنا. وقيل: ﴿وَاعْفُ عَنَّا﴾ في سكرات الموت\n_________\n= من رؤوس المعتزلة، متهم بالزندقة، وكفره جماعة من أهل السنة، ومن المعتزلة أيضًا. وكان شاعرًا، أديبًا بليغًا، كان ينظم الخرز في سوق البصرة، فقيل له: النظام. توفي سنة بضع وعشرين ومئتين.\n\"الفرق بين الفرق\" للبغدادي (ص ١٣١ - ١٥٠)، \"تاريخ بغداد\" للخطيب ٦/ ٩٧، \"سير أعلام النبلاء\" للذهبي ١٠/ ٥٤١، \"لسان الميزان\" لابن حجر ١/ ٦٧.\n(١) في (ح): لأزاع.\n(٢) ساقطة من (ح)، (أ).\n(٣) في (ش): إلا بطاعتك. وفي (أ) زيادة: إلا بمعونتك.\n(٤) انظر: \"جامع البيان\" للطبري ٣/ ١٥٩.\n(٥) في (ش)، (ح)، (أ): من.\n(٦) انظر: \"بحر العلوم\" للسمرقندي ١/ ٢٤١، \"الكفاية في التفسير\" للحيري ١/ ٢٥٠، \"البحر المحيط\" لأبي حيان ٢/ ٣٨٥.\n(٧) إلى هنا ينتهي السقط من النسخة (ز) المشار إليه آنفًا.","vol":"7","page":604},{"text":"﴿وَاغْفِرْ لَنَا﴾ في ظلمة القبور ﴿وَارْحَمْنَا﴾ في أهوال القيامة (١).\n﴿أَنْتَ مَوْلَانَا﴾ أي: ناصرنا وحافظنا وولينا، وأولى بنا. ﴿فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ﴾.\n[٦٩٥] أخبرنا عبد الله بن حامد الأصبهاني (٢)، قال: (أنا محمد ابن جعفر) (٣) المطيري (٤)، قال: نا علي بن حرب الموصلي (٥)، قال: نا ابن فضيل (٦)، قال: نا عطاء (٧)، عن سعيد (٨)، عن ابن عباس في قول الله ﷿: ﴿آمَنَ الرَّسُولُ﴾ إلى قوله: ﴿وَإِلَيْكَ الْمَصِيرُ﴾ قال (٩): غفرت لكم. ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾ إلى قوله: ﴿لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا﴾ قال: لا أؤاخذكم. ﴿رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا﴾ قال: لا أحمل عليكم ﴿رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ قال: لا\n_________\n(١) انظر: \"الكفاية في التفسير\" للحيري ١/ ٢٥٠، \"البحر المحيط\" لأبي حيان ٢/ ٣٨٥. وقال أبو حيان: وكل هذِه الأقوال تخصيصات لا دليل عليها.\n(٢) في (ش)، (أ): الأصفهاني.\nوهو عبد الله بن حامد الأصبهاني، فقيه، لم يذكر بجرح أو تعديل.\n(٣) في (أ): ثنا جعفر بن محمد.\n(٤) محمد بن جعفر المطيري، ثقة، مأمون.\n(٥) علي بن حرب الموصلي، صدوق، فاضل.\n(٦) كذا في جميع النسخ، وهو الصواب. وفي الأصل: فضل.\nوهو: محمد بن فضيل، صدوق.\n(٧) عطاء بن السائب، صدوق، اختلط وسماع ابن فضيل منه بعد اختلاطه.\n(٨) سعيد بن جبير، ثقة، ثبت.\n(٩) كررت في (ح).","vol":"7","page":605},{"text":"أُحَمِّلُكم. ﴿وَاعْفُ عَنَّا﴾ إلى آخر السورة. قال: قد عفوت عنكم، وغفرت لكم، ورحمتكم، ونصرتكم على القوم الكافرين (١).\n[٦٩٦] أخبرني أبو عبد الله الحسين (بن محمد) (٢) الحافظ (٣)،\n_________\n(١) [٦٩٥] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا أو تعديلًا، ورواية ابن فضيل عن عطاء بعد اختلاطه، والحديث قد روي من طريق صحيح عن سعيد.\nالتخريج:\nرواه الواحدي في \"البسيط\" (١/ ١٧٢ ب)، عن أحمد بن أبي منصور ابن حجر قال: حدثنا عبد الله بن حامد به.\nورواه الطبري في \"جامع البيان\" ٣/ ١٦٠ - ١٦١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٧٧ - ٥٨٢ (٣٠٧٨، ٣٥٩٣، ٣٠٩٥، ٣٠٩٦، ٣١٠٨، ٣١١٠، ٣١١٣) مفرقًا على الآيات. كلاهما عن علي بن حرب به.\nورواه الطبري في \"جامع البيان\" ٣/ ١٥٩، والبيهقي في \"شعب الإيمان\" ٢/ ٤٦٣ (٢٤٠٩)، كلاهما من طريق ورقاء، عن عطاء به بنحوه. وفيه تصريح برفعه إلى النبي - ﷺ -. وهذا إسناد ضعيف، فإنا لا نعلم متى روى ورقاء عن عطاء لكنه توبع. فقد رواه مسلم كتاب الإيمان، باب بيان أنَّه سبحانه لا يكلف إلا ما يطاق (١٢٦)، والترمذي كتاب التفسير، باب ومن سورة البقرة (٢٩٩٢)، والنسائي في \"تفسيره\" ١/ ٢٩٣ (٧٩). والإمام أحمد ١/ ٢٣٣ (٢٠٧٠)، والطبري في \"جامع البيان\" ٣/ ١٤٣ - ١٤٤، والنحاس في \"معاني القرآن\" ١/ ٣٢٦، والحاكم في \"المستدرك\" ٢/ ٣١٤، والبيهقي في \"الأسماء والصفات\" ١/ ٣٣٧، وفي \"شعب الإيمان\" ٢/ ٤٦٢ (٢٤٠٧، ٢٤٠٨)، والواحدي في \"أسباب النزول\" (ص ٩٥)، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٢٧ - ٢٢٨) كلهم من طريق آدم بن سليمان، عن سعيد بن جبير به بمعناه بلفظ: قد فعلت بعدكل دعاء.\n(٢) ساقطة من (ح).\n(٣) الحسين بن محمد بن فنجويه أبو عبد الله الثقفي، ثقة. كثير الرواية للمناكير.","vol":"7","page":606},{"text":"قال: نا أحمد بن إبراهيم بن شاذان (١)، قال: أنا عمر بن أحمد القطان (٢)، قال: نا محمد بن إسماعيل الحساني (٣)، قال: نا وكيع الحراني (٤)، (قال: نا سفيان (٥)، عن أبي إسحاق (٦)، عن رجل، عن معاذ بن جبل، أنَّه كان إذا) (٧) ختم سورة البقرة قال: آمين (٨).\n_________\n(١) أحمد بن إبراهيم بن شاذان، ثقة.\n(٢) عمر بن أحمد القطان، ثقة.\n(٣) محمد بن إسماعيل الحساني، صدوق.\n(٤) وهو وكيع بن الجراح، ثقة، حافظ.\n(٥) سفيان الثوري، ثقة، حافظ، إمام.\n(٦) عمرو بن عبد الله أبو إسحاق السبيعي، ثقة، اختلط، وهو مدلس.\n(٧) ما بين القوسين عليه طمس في الأصل، والمثبت من بقية النسخ.\n(٨) [٦٩٦] الحكم على الإسناد:\nإسناده ضعيف؛ فيه رجل مبهم.\nالتخريج:\nرواه ابن أبي شيبة في \"المصنف\" ٣/ ٤٥٠ (٨٠٥١) عن وكيع به.\nورواه أبو عبيد في \"فضائل القرآن\" (ص ٢٣٤)، وابن أبي شيبة في \"المصنف\" ٣/ ٤٥٠ (٨٠٥١) كلاهما عن عبد الرحمن بن مهدي.\nورواه الطبري في \"جامع البيان\" ٣/ ١٦١ من طريق أبي نعيم كلاهما عن سفيان به بنحوه.\nووقع عند الطبري: عن أبي إسحاق أن معاذًا ... وأبو إسحاق لم يدرك معاذًا، والصواب ما رواه وكيع وعبد الرحمن من أن بينهما رجلًا.","vol":"7","page":607},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الثامن]\n[سورة آل عمران ١ - ٩٥]\n\nتحقيق\nد/ عبد الله بن جمعة أبو طعيمة","vol":"8","page":1},{"text":"المحقق\nد/ عبد الله بن جمعة أبو طعيمة\nحصل على درجة الدكتوراه عام ١٤٢٤ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى -كلية الدعوة وأصول الدين- قسم الكتاب والسنة، وعنوان رسالة الدكتوراه\n(الكشف والبيان عن تفسير القرآن، لأبي إسحاق الثعلبي من أول سورة آل عمران إلى آخر السورة - دراسة وتحقيق وتخريج وتعليق)\n* * *","vol":"8","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٨]","vol":"8","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٥٥/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"8","page":4},{"text":"<span data-type=\"title\" id=toc-659>٣ - سُورَة آلِ عِمْرَان</span>","vol":"8","page":5},{"text":"(﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\nعونك اللهمَّ وتيسيرك) (١).\n\nسورة آل عمران\nمدنية (٢). وهي: أربعة عشر ألفًا، وخمسمائة وخمسة وعشرون حرفًا، وثلاثة آلاف وأربعمائة وثمانون كلمة (٣)، ومائتا آية (٤).\n\nفضلها:\n[٦٩٧] أخبرني (الشيخ أبو عبد الله، الحسين بن محمد بن الحسين) (٥) بن فنجويه\n_________\n(١) من (س).\n(٢) مدنية بإجماع.\nانظر: \"معاني القرآن\" للنحاس ١/ ٣٣٩، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١.\n(٣) عقد ابن الجوزي في \"فنون الأفنان\" (ص ٢٣٣ - ٢٥٢) بابًا، تناول فيه سور القرآن الكريم، من حيث عدد آياته، وكلماته وحروفه ونقطه، وما ذكره الثعلبي في عدد الحروف والكلمات، هو قول جمع من أهل العلم.\nانظر: \"الإتقان\" للسيوطيِّ ١/ ٤٢٢، \"البرهان في علوم القرآن\" للزركشيِّ ١/ ٢٤٩ - ٢٥٣، \"منار الهدى في بيان الوقف والابتدا\" للأشمونيِّ (ص ٥٥).\n(٤) مائتا آية في جميع العدد.\nانظر: \"بصائر ذوي التمييز\" للفيروزآبادي ١/ ١٥٨، \"شرح المخللاتي على ناظمة الزهر\" للشاطبي (ص ١٧٤)، \"جمال القراء\" للسخاوي ١/ ٢٠٠، \"غرائب القرآن\" للنيسابوري ٣/ ١١٧، \"نثر الجمان\" للنائطي (ص ٣٨٧)، \"محاسن التأويل\" للقاسمي ٤/ ٧٤٩.\n(٥) من (ن).","vol":"8","page":7},{"text":"(الدينوري (١)، بقراءتي عليه) (٢)، ثنا: مخلد بن جعفر الباقرحي (٣)، نا محمد بن حنيفة بن ماهان الواسطي (٤)، حدثني عمِّي أحمد بن محمد، ثنا أبي (٥)، عن طلحة بن زيد (٦) (عن يزيد بن خالد الدمشقي) (٧)\n_________\n(١) ابن فنجويه ثقة صدوق، كثير الررواية للمناكير.\n(٢) من (ن).\n(٣) اختلط بعد أن كان أمره مستقيمًا.\n(٤) محمد بن حنيفة بن محمد بن ماهان الواسطي. أبو حنيفة القصبي، سكن بغداد وحدَّث بها عن عمه أحمد بن محمد وعن المقدم بن محمد المقدمي، وخالد بن يوسف السمتي، روى عنه محمد بن مخلد، وأبو بكر الشافعي، وآخرون، قال الدارقطني: ليس بالقوي.\nانظر: \"تاريخ بغداد\" للخطيب ٢/ ٢٩٦، \"ميزان الاعتدال\" للذهبي ٣/ ٥٣٢.\n(٥) أحمد بن أبي حنيفة محمد بن ماهان، قال ابن أبي حاتم في \"الجرح والتعديل\" ٢/ ٧٣: روى عن أبيه، كتب لنا أبو عون بن عمرو بن عوف شيئًا من فوائده، فلم يعرف أبي والده، وقال: هو مجهول لم يسمع منه.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ١٥٠.\n(٦) طلحة بن زيد، أبو مسكين القرشي الرقي، قيل إنه دمشقي سكن الرقة، قال أحمد ابن حنبل: ليس بذاك حدث بأحاديث مناكير. وقال ابن المديني: كان يضع الحديث قال الحافظ متروك، قال أحمد وعلى وأبو داود: كان يضع.\nانظر: \"تهذيب الكمال\" للمزي ١٣/ ٣٩٥، \"تقريب التهذيب\" لابن حجر (٣٠٢٠).\n(٧) أصاب النص في هذا الموضع خلط واضطراب؛ ففي الأصل: عن يزيد بن خالد الدمشقي. وفي (س)، (ن): طلحة بن زيد بن جابر الدمشقي. وبالرجوع لكتب التخريج تبيَّن أن ذلك خطأ، والصواب: عن يزيد بن سنان عن يزيد بن جابر الدمشقي، كما في \"المعجم الكبير\" للطبراني ١١/ ٣٨، ويزيد بن سنان أبو فروة الرهاوي: ضعيف.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣٦٦، \"ميزان الاعتدال\" للذهبي ٤/ ٤٢٧. =","vol":"8","page":8},{"text":"عن طاوس (١)، عن ابن عباس (٢) ﵄ قال: قال رسول الله - ﷺ -: \"من قرأ السورة التي يذكر فيها آل عمران يوم الجمعة، صلى الله عليه وملائكته، حتَّى تغيب الشمس\" (٣).\n[٦٩٨] وأخبرني: أبو الحسن محمد بن القاسم الفارسي (٤)، ثنا عبد الله بن أحمد بن جعفر الشيباني (٥)، ثنا أبو عمرو الحيري (٦)،\n_________\n= ويزيد بن جابر الدمشقي، لم أقف له على ترجمة.\nانظر: \"تاريخ دمشق\" لابن عساكر ٦٥/ ١٣٤.\n(١) طاوس بن كيسان اليماني. ثقة فقيه فاضل.\n(٢) صحابي مشهور.\n(٣) [٦٩٧] الحكم على الإسناد:\nضعيف جدًّا، طلحة: متروك، كان يضع الحديث، ويزيد: ليس حديثه بشيء، وأبو أحمد الواسطي: مجهول.\nالتخريج:\nروى الطبراني في \"المعجم الكبير\" ١١/ ٣٨ (١١٠٠٢)، وفي \"المعجم الأوسط\" ٦/ ١٩١ (٦١٥٧) من طريق أبي حنيفة محمد بن حنيفة الواسطي به، مثله.\nقال الحافظ في \"الكاف الشاف\" (ص ٣٧) (٣١١): إسناده ضعيف. وقال السيوطي في \"الدر المنثور\" ٢/ ١: ... سنده ضعيف. وقال الألباني في \"سلسلة الأحاديث الضعيفة\" ١/ ٥٩٩ (٤١٥): ... هذا إسناد موضوع.\nوانظرت \"فيض القدير\" للمناوي ٦/ ١٩٨. ورواه الدارميُّ في \"السنن\" (٣٤٤٠) كتاب فضائل القرآن، باب في فضل آل عمران، من قول مكحول، غير مرفوع. ومكحول، أبو عبد الله الشامي: تابعي كبير، ثقة، كثير الإرسال.\n(٤) فقيه أصولي، لم يذكر بجرح أو تعديل.\n(٥) في الأصل: السماي. والمثبت من (س)، (ن). وهو أبو محمد النيسابوري، ثقة.\n(٦) أحمد بن محمد أبو عمرو الحيري النيسابوري. إمام، محدث.","vol":"8","page":9},{"text":"ثنا (حمدان بن خالد) (١)، ثنا محمد بن المصفَّى (٢)، ثنا يحيى بن سعيد العطِّار (٣)، ثنا أبو الخليل (٤)، عن علي بن زيد بن جدعان (٥) عن زر بن حبيش (٦) عن أبي بن كعب - ﵁ - (٧) قال: قال رسول الله - ﷺ -: \"من قرأ سورة آل عمران أعطي بكل آية منها أمانًا على جسر جهنم\" (٨).\n_________\n(١) كذا في جميع النسخ، وهو خطأ، والصحيح: محمد بن حمدون بن خالد النيسابوري. حافظ ثبت.\n(٢) محمد بن مصفى بن بهلول القرشي. صدوق له أوهام، وكان يدلس تدليس التسوية.\n(٣) في الأصل، (س): القطَّان. والمثبت من (ن). وهو ضعيف.\n(٤) بزيع بن حسان، أبو الخليل البصري، الخصّاف.\nيروى عن: الأعمش. يروي عنه: عبد الرحمن بن المبارك.\nقال ابن أبي حاتم: حديثه شبه الموضوع. وقال ابن عدي: أحاديثه مناكير لا يتابع عليها. وقال الدارقطني: متروك. وقال ابن حبان: يأتي عن الثقات بأشياء موضوعات كأنه المتعمد لها.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٢١، \"الضعفاء والمتروكين\" للدارقطني (١٦٣)، \"المغني في الضعفاء\" للذهبي ١/ ١٥٧، \"الضعفاء والمتروكين\" لابن الجوزي ١/ ١٣٨.\n(٥) ضعيف.\n(٦) زرّ بن حُبَيْش بن حُبَاشة. ثقة، جليل، مخضرم.\n(٧) الأنصاري الخزرجي، أبو المنذر، سيد القراء، من فضلاء الصحابة.\n(٨) [٢٩٨] الحكم على الإسناد:\nموضوع مختلق مصنوع، نبَّه أئمة الحديث ونقّاده -قديمًا وحديثًا- على ذلك، وعابوا على من أورده من المفسرين وغيرهم في مؤلفاتهم، ولم ينبِّهوا عليه؛ فيه يحيى العطار، وزيد بن علي ضعيفان، وأبو الخليل أحاديثه مناكير، وقال الدارقطني فيه: متروك. =","vol":"8","page":10},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nروى العقيلي في \"الضعفاء\" ١/ ١٥٦ (١٩٨)، وابن الجوزي في \"الموضوعات\" ١/ ٣٩٠ - ٣٩١ (٤٧١)، من طريق بزيع بن حسَّان أبي الخليل البصريِّ قال: حدثنا علي بن زيد بن جدعان، وعطاء بن أبي ميمونة، عن زر بن حبيش، عن أبي ابن كعب، مرفوعًا: \"من قرأ فاتحة الكتاب أعطي من الأجر كذا وكذا .. \" فذكر فضل سورة سورة إلى آخر القرآن.\nقال العقيلي: لا يتابع عليه أي: بزيع. وقال الدارقطني: متروك. وقال ابن الجوزي: حديث فضائل السور مصنوع، بلا شك، وفي إسناد الطريق الأول: بزيع، قال الدارقطني: متروك، ... وفي الطريق الثاني: مخلد بن عبد الواحد، قال ابن حبّان: منكر الحديث جدًّا ينفرد بمناكير لا تشبه أحاديث الثقات، وقد اتفق: بزيع ومخلد على رواية هذا الحديث عن علي بن زيد ... وبعد هذا فنفس الحديث يدل على أنَّه موضوع، فإنه قد استنفذ السور، وذكر في كل واحدة ما يناسبها من الثواب بكلام ركيك في نهاية البرودة لا يناسب كلام رسول الله - ﷺ -. انظر: \"المجروحين\" لابن حبان ٣/ ٤٣، \"ميزان الاعتدال\" للذهبي ٤/ ٨٣.\nولهذا الحديث طرق كلها موضوعة باطلة منها: ما أخرجه ابن عدي في \"الكامل\" ٧/ ٢٦١١ عن أبي أمامة الباهليّ عن أبيّ بن كعب قال: قال رسول الله - ﷺ -: يا أبيّ هذا جبريل يقرؤك السلام ... وأعله ابن عديّ بهارون بن كثير مجهول لا يعرف، وبيوسف بن عطيّة: أحاديثه غير مفحوظة.\nوانظر: \"اللآلئ المصنوعة\" للسيوطيّ ١/ ٢٢٧ وروي من طريق ميسرة بن عبد ربه كما في \"الموضوعات\" لابن الجوزي ١/ ٣٩٢، وميسرة بن عبد ربه: كان ممن يروي الموضوعات عن الأثبات، ويضع المعضلات عن الثقات في الحثّ على الخير والزجر عن الشر لا يحل كتابة حديثه إلا على سبيل الاعتبار كما قال ابن حبان في \"المجروحين\" ٣/ ١١.\nوانظر: \"الكشف الحثيث\" لبرهان الدين الحلبيّ (ص ٧٥).\nوبالجملة فحديث فضائل السور حديث موضوع لا محالة لا يستريب في ذلك من =","vol":"8","page":11},{"text":"[٦٩٩] وحدثنا أبو عمرو الفراتي (١)، ثنا أبو نصر السرجسي (٢)، ثنا محمد بن الفضل (٣)، ثنا إبراهيم بن يوسف (٤)، عن وكيع (٥)، عن سفيان (٦)، عن أبي إسحاق (٧)، عن سليم بن حنظلة (٨)، قال: قال عبد الله بن مسعود (٩) - ﵁ - (١٠): من قرأ آل عمران فهي غنى (١١).\n_________\n= عنده أدنى معرفة بالحديث وعلومه، وللوقوف على تفصيل ذلك ينظر: \"المنار المنيف\" لابن القيم (ص ١١٣ - ١١٤)، و\"الفوائد\" لابن القيم (ص ٤٥٣)، و\"لمحات الأنوار ونفحات الأزهار\" للشيخ محمد بن عبد الواحد الغافقيّ ٢/ ٥٤٩ (٦٧١)، (ص ٦٩١) (٨٥٤)، و\"حاشية الشهاب على تفسير البيضاوي\" ٣/ ٩٥.\n(١) أحمد بن أبيٍّ، لم يذكر بجرح أو تعديل.\n(٢) منصور بن محمد، لم يذكر بجرح أو تعديل.\n(٣) أبو عبد الله البلخي، ضعيف.\n(٤) الباهلي، البلخي، أبو إسحاق، صدوق نقموا عليه الإرجاء.\n(٥) وكيع بن الجراح الرؤاسي. ثقة، حافظ، عابد.\n(٦) سفيان بن عيينة. ثقة، حافظ، تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٧) عمرو بن عبد الله أبو إسحاق السبيعي. مكثر، ثقة، اختلط بآخره.\n(٨) سُليم -مصغرًا- بن أسود بن حنظلة. أبو الشعثاء المحاربي، الكوفي. صاحب على وروى عن حذيفة وأبي أيوب، وطائفة. حدث عنه: ابنه أشعث بن أبي الشعثاء، وحبيب بن أبي ثابت وغيرهما. قال الحافظ: ثقة باتفاق.\nانظر \"تهذيب الكمال\" للمزي ١١/ ٣٤٠، \"تقريب التهذيب\" لابن حجر (٢٥٢٤).\n(٩) صحابي مشهور.\n(١٠) بعدها في الأصل، (س): قال رسول الله - ﷺ -. والأولى إسقاطها، كما في (ن).\n(١١) [٦٩٩] الحكم على الإسناد:\nفيه شيخ المصنف وشيخه لم يذكرا بجرح أو تعديل، ومحمد بن الفضل ضعيف، وأبو إسحاق السبيعي: اختلط بأخرة وقد سمع منه سفيان بن عيينة، وقد تغير قليلًا. \"الكواكب النيرات\" لابن الكيال (ص ٣٤٩). =","vol":"8","page":12},{"text":"[٧٠٠] وحدثنا محمد بن القاسم بن أحمد (١)، ثنا أبو محمد عبد الله بن أحمد بن جعفر بن بكر (٢)، ثنا أبو بكر محمد بن حمدون بن خالد (٣)، ثنا أحمد بن علي الأفطح (٤)، حدثنا يحيى بن زهدم (٥)، عن أبيه (٦)، قال: حدثني أبي (٧)،\n_________\n= التخريج:\nالأثر ذكره سفيان بن عيينة في \"التفسير\" جمع أحمد صالح المحايري (ص ٢٢٣)، وعبد الرزاق في \"المصنف\" ٣/ ٣٧٥ (٦٠١٥) من قول ابن مسعود مثله.\nوروى الدارميّ في \"السنن\" (٣٤٣٨) في كتاب فضائل القرآن، باب في فضل آل عمران، وأبو عبيد في \"فضائل القرآن\" (ص ١٦٨) (٤٣٤) عن أبي إسحاق به مثله.\n(١) أبو الحسن الماوردي، لم يذكر بجرح أو تعديل.\n(٢) عبد الله بن أحمد الشيباني. ثقة.\n(٣) في النسخ الخطية: خلف. والمثبت الصواب، وهو حافظ ثبت\n(٤) أحمد بن علي بن الأفطح، المعري. يروي عن يحيى بن زهدم عن أبيه عن العرس ابن عميرة طامات، وقال ابن حبان في \"الثقات\" ٨/ ٥٠: وأما هو في نفسه إذا حدث عن الثقات فصدوق.\nوانظر: \"ميزان الاعتدال\" للذهبي ١/ ١٢٣ (٤٩٦).\n(٥) يحيى بن زهدم. روى عنه أحمد بن علي بن الأفطح، والمصريون عنه، عن أبيه عن العرس بن عميرة، نسخة موضوعة.\nانظر: \"المجروحين\" لابن حبان ٣/ ١١٤، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٤٦.\n(٦) زهدم بن الحارث المكي الغفاري، عن أبيه، وعنه يحيى ابنه بنسخة موضوعة.\nانظر: \"تنزيه الشريعة\" لابن عرَّاق ١/ ٦١ (١٠)، \"لسان الميزان\" لابن حجر ٧/ ٣٢٢.\n(٧) الحارث المكي الغفاري، عنه يحيى ابنه بنسخة موضوعة. انظر: \"تنزيه الشريعة\" لابن عرَّاق ١/ ٦١ (١٥)، \"لسان الميزان\" لابن حجر ٧/ ٣٢٢.","vol":"8","page":13},{"text":"عن العُرْس بن عميرة - ﵁ - (١) قال: سمعت رسول الله - ﷺ - يقول: \"تعلَّموا البقرة وآل عمران فإنهما الزهراوان، وإنهما يأتيان يوم القيامة في صورة ملكين، يشفعان لصاحبهما، حتَّى يدخلاه الجنَّة\" (٢).\n[٧٠١] وأخبرنا أحمد بن أبيّ الفقيه (٣)، ثنا محمد بن إسحاق (٤) ثنا سعيد بن عيسى (٥)، ثنا فارس بن عمرو (٦)، ثنا صالح بن محمد (٧) ثنا إبراهيم بن أبي يحيى (٨)،\n_________\n(١) العُرْس بن عَمِيرة الكندي، له صحبة، حديثه عند أهل الشام.\nانظر: \"الإصابة\" لابن حجر ٢/ ٤٦٧، \"الاستيعاب\" لابن عبد البر ٣/ ١٧٢.\n(٢) [٧٠٠] الحكم على الإسناد:\nضعيف جدًّا؛ لأجل يحيى بن زهدم؛ وزهدم: مجهول.\n\"ميزان الاعتدال\" للذهبي ٤/ ٣٧٦.\nالتخريج:\nذكره بهذا اللفظ الفيروزآبادي في \"بصائر ذوي التمييز\" ١/ ١٦٨ معلَّقًا من غير سند، ولم ينسبه لأحد.\n(٣) أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) أبو سهل فارس بن عمرو، لا يعتمد عليه.\n(٧) صالح بن محمد الترمذي. متهم، ساقط.\n(٨) إبراهيم بن محمد بن أبي يحيى: سمعان الأسلمي، مولاهم أبو إسحاق المدني، وقد ينسب إلى جده، قال أحمد بن حنبل: كان قدريًا معتزليًا جهميًا، كل بلاء فيه. وقال يحيى بن سعيد: كذاب.\nوقال غير واحد: متروك. منهم الحافظ ابن حجر.\nانظر: \"تهذيب الكمال\" للمزي ٢/ ١٨٤، \"تقريب التهذيب\" لابن حجر (٢٤١).","vol":"8","page":14},{"text":"عن أبي الحويرث (١)، عن أبي عبد الله الشامي (٢) قال: من قرأ البقرة وال عمران، في ليلة الجمعة، جعل الله له يوم القيامة جناحين، يطير بهما على الصراط (٣).\n\nالتفسير\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n[٧٠٢] أخبرنا عبد الله بن حامد (٤)، ثنا أحمد بن محمَّد بن\n_________\n(١) عبد الرحمن بن معاوية بن الحويرث، الأنصاري، الزرقي، أبو الحويرث المدني، مشهور بكنيته قال مالك: ليس بثقة. وقال أبو حاتم: ليس بقوي وقال الذهبي: ضُعِّف. وقال الحافظ: صدوق سيئ الحفظ رمي بالإرجاء.\nانظر: \"تهذيب الكمال\" للمزي ١٧/ ٤١٤، \"تقريب التهذيب\" لابن حجر (٤٠١١).\n(٢) لم أجد من ميَّزه.\n(٣) [٧٠١] الحكم على الإسناد:\nضعيف جدّا، لأجل ابن أبي يحيى، وصالح الترمذي.\nالتخريج:\nلم أجد من ذكره فيما رجعت إليه من كتب. وقد جاءت الأحاديث الصحيحة في فضل سورة ال عمران، من غير ما ذُكر، منها:\nما رواه مسلم في كتاب الصلاة، باب فضل تعلم القرآن (٨٠٥)، الترمذي في أبواب فضائل القرآن، باب ما جاء في سورة آل عمران (٢٨٨٣) من حديث النواس بن سمعان، قال: سمعت رسول الله - ﷺ - يقول: \"يؤتى بالقرآن وأهله الذين كانوا يعملون به في الدنيا تقدمهم سورة البقرة وآل عمران\" قال: وضرب لهما رسول الله - ﷺ - ثلاثة أمثال، ما نسيتهن بعد: قال: \"كأنهما غمامتان، أو كأنهما غيايتان، أو كأنهما ظلّتان سوداوان، أو كأنهما فرقان من طير صواف، تحَاجّان عن صاحبهما\".\n(٤) الأصبهاني، الواعظ، لم يذكر بجرح أو تعديل.","vol":"8","page":15},{"text":"يوسف (١)، ثنا عبد الله بن يحيى (٢)، ثنا يعقوب بن سفيان (٣)، ثنا عمار ابن الحسن (٤)، ثنا سلمة (٥)، حدثني محمَّد بن إسحاق (٦)، عن محمَّد ابن جعفر بن الزبير (٧)، (ح) (٨).\n[٧٠٣] وأخبرنا شيبة بن محمَّد (٩)، ثنا علي بن محمَّد بن فُوْر (١٠)، ثنا أحمد بن نصر (١١)، ثنا يوسف بن بلال (١٢)، عن محمَّد بن\n_________\n(١) أبو العباس السقطي. مختلف في عدالته.\n(٢) لم أجده.\n(٣) ثقة حافظ.\n(٤) ثقة.\n(٥) سلمة بن الفضل الأبرش. الأنصاري، مولاهم، أبو عبد الله الأزرق، قاضي الري، قال البخاري: عنده مناكير. وقال النسائي: ضعيف. ووثقه ابن معين قال الحافظ: صدوق، كثير الخطأ.\nانظر \"تهذيب الكمال\" للمزي ١١/ ٣٠٥، \"تقريب التهذيب\" لابن حجر (٢٥٠٥).\n(٦) إمام المغازي. صدوق، مدلس، ورمي بالتشيع والقدر.\n(٧) محمَّد بن جعفر بن الزبير بن العوام. القرشي، الأسدي، قال ابن سعد: كان عالمًا وله أحاديث. ووثقه النسائي وابن حبان، وكذلك ابن حجر في \"تقريب التهذيب\" (٥٧٨٢).\n(٨) من (ن).\n(٩) شيبة بن محمَّد بن أحمد بن شعيب الشعبي. من أهل الحديث والورع لم يذكر بجرح أو تعديل.\n(١٠) علي بن محمَّد بن فُوْر الورَّاق الفُوْري. كان كثير الحديث، ولم يذكر بجرح أو تعديل.\n(١١) أحمد بن محمَّد بن نصر اللباد النيسابوري. لم يذكر بجرح أو تعديل.\n(١٢) يوسف بن بلال السعدي. لم أجده.","vol":"8","page":16},{"text":"مروان (١)، عن الكلبي (٢)، (ح) (٣).\n[٧٠٤] وحدثنا الحسن بن محمَّد بن جعفر النيسابوري (٤)، ثنا أحمد بن محمَّد بن منصور (٥)، ثنا أحمد بن إسحاق بن إبراهيم (٦)، ثنا الحسن بن محمَّد بن موسى (٧)، عن عمار بن الحسن (٨)، عن عبد الله بن أبي جعفر الرازي (٩)، عن أبيه (١٠)، عن الربيع بن أنس (١١)، قالوا: نزلت هذِه الآيات في وقد نجران، وكانوا ستين راكبًا، قدموا على رسول الله - ﷺ -، وفيهم أربعة عشر رجلًا من أشرافهم. وفي الأربعة عشر ثلاثة نفر، إليهم يؤول أمرهم:\nالعاقب: أمير القوم، وصاحب مشورتهم، الذي لا يصدرون إلا\n_________\n(١) السدي الصغير؛ متهم بالكذب.\n(٢) محمَّد بن السائب الكلبي. متهم بالكذب، ورمي بالرفض.\n(٣) من (ن).\n(٤) الحسن بن محمَّد بن حبيب أبو القاسم. إمام عصره في معاني القرآن وعلومه، قيل: كذبه الحاكم.\n(٥) أحمد بن محمَّد بن منصور لم أجده.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) أبو الحسن الهمداني الهلالي، ثقة.\n(٩) صدوق، يخطئ.\n(١٠) أبو جعفر الرازي التميمي مولاهم، مشهور بكنيته، واسمه: عيسى بن أبي عيسى عبد الله بن ماهان. صدوق، سيِّئ الحفظ، خصوصًا عن مغيرة.\n(١١) البكري. صدوق، له أوهام، ورمي بالتشيع.","vol":"8","page":17},{"text":"عن رأيه، واسمه: عبد المسيح. والسيد: ثمالهم (١)، وصاحب رحلهم، واسمه: الأيهم. وأبو حارثة بن علقمة: أسقفهم وحبرهم (٢)، وإمامهم، وصاحب مدراسهم (٣). وكان قد شرف فيهم، ودرس كتبهم حتى حسن علمه في دينهم، فكانت ملوك الروم قد شرَّفوه، وموَّلوه، وبنوا له الكنائس (٤)، لعلمه واجتهاده. فقوموا على رسول الله - ﷺ -، ودخلوا مسجده حين صلى العصر، عليهم ثياب الحبرات (٥) جبب وأردية -في جمال رجال بلحارث بن كعب، يقول بعض من رآهم من أصحاب رسول الله - ﷺ -: ما رأينا وفدًا مثلهم- وقد حانت صلاتهم، فقاموا فصلوا في مسجد رسول الله - ﷺ -، فقال رسول الله - ﷺ -: \"دعوهم\"، فصلوا إلى المشرق، فكلَّم السيد\n_________\n(١) ثِمال -بالكسر- القوم: عمادهم، والقائم بأمرهم.\nانظر: \"الصحاح\" للجوهري ٤/ ١٩٤٩ (ثمل)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٢٢.\n(٢) الأسقف: رئيس النصارى، والحَبْر -بالفتح: العالم بتحبير الكلام والعلم، وتحسينه.\nانظر: \"المعرَّب\" للجواليقي (ص ٨٣)، \"شرح الفصيح\" للزمخشري ٢/ ٤٧٦، \"الصحاح\" للجوهري ٢/ ٦٢٠.\n(٣) المدراس -بكسر الميم-: البيت الذي يتدارس فيه اليهود.\nانظر: \"الصحاح\" للجوهري ٣/ ٩٢٧، \"تاج العروس\" للزبيدي ١٦/ ٧٠ (درس).\n(٤) الكنائس: جمع كنيسة -وهي: بيت عبادة النصارى.\nانظر: \"المعرَّب\" للجواليقي (١٢٩)، \"الصحاح\" للجوهري ٣/ ٩٧٢.\n(٥) الحبرات -بكسر الحاء: جمع حبرة، وهي: ضرب من الثياب اليمانية، منمَّرة.\nانظر: \"الصحاح\" للجوهري ٢/ ٦٢١ (حبر)، \"لسان العرب\" لابن منظور ٤/ ١٥٩ (حبر).","vol":"8","page":18},{"text":"والعاقب رسول الله - ﷺ - (فقال لهما رسول الله - ﷺ -) (١): \"أسلما\"، قالا: قد أسلمنا قبلك، قال: \"كذبتما، يمنعكما من الإِسلام دعاؤكم لله ولدًا، وعبادتكما الصليبَ، وأكلكما الخنزيرَ\". قالا: فإن لم يكن ولدًا لله فمن أبوه؟ ! . وخاصموه جميعًا في عيسى ﵇. فقال لهم النبي - ﷺ -: \"ألستم تعلمون أنه لا يكون ولد إلَّا وهو يشبه أباه؟ \" قالوا: بلى. قال: \"ألستم تعلمون أن ربنا حيٌّ لا يموت، وأن عيسى يأتي عليه الفناء؟ \"، قالوا: بلى. قال: \"ألستم تعلمون أن ربنا قيِّم على كل شيء، يحفظه ويرزقه؟ \" قالوا: بلى. قال: \"فهل يملك عيسى من ذلك شيئًا؟ \"، قالوا: لا. قال: \"ألستم تعلمون أن الله لا يخفى عليه شيء في الأرض ولا في السماء؟ \" قالوا: بلى. قال: \"فهل يعلم عيسى من ذلك شيئًا، إلَّا ما عُلِّم؟ \" قالوا: لا. قال: \"فإن ربنا صوَّر عيسى في الرحم كيف شاء: لا يأكل ولا يشرب ولا يحدث؟ \" قالوا: بلى. قال: \"ألستم تعلمون أن عيسى حملته أمه كما تحمل المرأة، ثم وضعته كما تضع المرأة ولدها، ثم غُذِيَ كما يُغْذى الصبي، ثم كان يطعم ويشرب ويُحدِث؟ \"، قالوا: بلى. قال: \"فكيف يكون هذا كما زعمتم؟ \" فسكتوا. فأنزل الله ﷿ فيهم صدر سورة آل عمران إلى بضع وثمانين آية منها (٢) (٣).\n_________\n(١) في الأصل: وقال لهما. وفي (س): فقال رسول الله - ﷺ -. والمثبت من (ن).\n(٢) من (ن).\n(٣) [٧٠٢]، [٧٠٣]، [٧٠٤] الحكم على الإسناد:\nروى الثعلبي قصة وفادة رؤساء نجران إلى رسول الله - ﷺ - بثلاثة أسانيد: =","vol":"8","page":19},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الإسناد الأول: مرسل؛ لأن محمَّد بن جعفر تابعي ثقة، لم بسنده عمن سمع.\nوالإسناد الثاني: فيه السدي والكلبي، وهما متهمان بالكذب. والإسناد الثالث: مرسل؛ فالربيع بن أنس تابعي، لم بسنده عمن سمع.\nالتخريج:\nالرواية التي ساق فيها الثعلبي قصة وفادة رؤساء أهل نجران إلى رسول الله - ﷺ -، وما وقع منهم وإليهم من أحداث، قد نالت من القرآن الكريم عناية ظاهرة؛ إذ نزلت فيها آيات من سورة آل عمران، استغرقت قدرًا منها في حجاج تاريخي وجدل منطقي، فأبوا إلا المقام على ضلالهم وكفرهم، فدعاهم النبي - ﷺ - إلى المباهلة، فأبوا ذلك، كذلك، ورضوا بالجزية والموادعة.\nوقد رويت القصة على وجوه، عن جماعة من التابعين: فقد رواه ابن هشام في \"السيرة النبوية\" ٢/ ٥٧٣ - ٥٨٤، والطبري في \"جامع البيان\" ٣/ ١٦٢ عن ابن إسحاق به نحوه.\nقال ابن حجر في \"فتح الباري\" ٨/ ٩٤: إسناد مرسل.\nوروى أبو نعيم في \"المنتخب من دلائل النبوة\" ٢/ ٣٥٤ - ٣٥٧ (٢٤٥) من طريق محمَّد بن مروان، عن محمَّد بن السائب الكلبي، عن أبي صالح، عن ابن عباس نحوه. وفي بعض الألفاظ اختلاف وزيادة.\nقال الحافظ في \"الكاف الشاف\" (ص ٢٦): ابن مروان متهم بالكذب. وروى الطبري في \"جامع البيان\" ٣/ ١٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٨٤ عن الربيع بن أنس بعضه.\nورواه ابن مردويه، كما في \"تفسير القرآن العظيم\" لابن كثير ٢/ ٨١ - ٨٢ عن الشعبي، عن جابر قال: قدم على رسول الله - ﷺ - العاقب والطَّيِّب ... فذكر نحوه .. وفيه اختلاف.\nورواه الطبري في \"جامع البيان\" ٣/ ٢٩٩، عن الشعبي مرسلًا. قال ابن كثير: في \"تفسير القرآن العظيم\" ٢/ ٨٢ وهذا أصح.\nوروى البيهقي في \"دلائل النبوة\" ٥/ ٣٨٢ قصة وفادة نجران مطولة جدًّا. قال ابن =","vol":"8","page":20},{"text":"<span data-type=\"title\" id=toc-660>١ </span>- فقال ﷿: ﴿الم﴾.\nقرأ أبو جعفر (يزيد بن القعقاع المدني) (١): (الم) مفصولًا، ومثلها حروف التهجي المفتتح بها السور (٢).\nوقرأ أبو جعفر الرؤاسيُّ (٣)، والأعشى، والبرجمي (٤): (الم)\n_________\n= كثير في \"تفسير القرآن العظيم\" ٢/ ٧٨: وفيه غرابة.\nوانظر \"فتوح البلدان\" للبلاذري ١/ ٧٦ (١٩٨، ١٩٩)، \"اللباب \"لابن عادل الدمشقي ٥/ ١٠ - ١٣.\nوأصل الملاعنة وخبر العاقب والسيد ثابت من غير هذا الوجه، وبغير هذا السياق؛ فقد روى البخاري في كتاب المغازي، باب قصة أهل نجران (٤٣٨٠) عن حذيفة - ﵁ - قال: جاء العاقب والسيد، صاحبا نجران، إلى رسول الله - ﷺ - يريدان أن يلاعناه .. فذكر الحديث. وليس فيه ما ورد من تفصيل في الرواية التي ساقها الثعلبي.\n(١) من (ن).\n(٢) انظر: \"إتحاف فضلاء البشر\" للدمياطي (ص ١٤٣)، \"السبعة\" لابن مجاهد (ص ٢٠٠).\n(٣) في الأصل: الرقاشي. وفي (س): الراسي. والمثبت من (ن)، وهو محمَّد بن الحسن، أبو جعفر الرؤاسي، الكوفي، إمام مشهور.\nانظر: \"غاية النهاية\" لابن الجزري ٢/ ١١٦، \"طبقات النحويين واللغويين\" للزبيدي (ص ١٣٥).\n(٤) هو عبد الحميد بن صالح بن عجلان، البرجمي التيمي، أبو صالح الكوفي، المقرئ، أخذ القراءة عرضًا عن أبي بكر بن عياش ثم عن الأعشى، قال أبو حاتم: صدوق. ووثقه غيره. وقال الحافظ: صدوق.\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٣٦٠، \"معرفة القراء\" للذهبي ١/ ٢٠٢، \"تقريب التهذيب\" لابن حجر (٣٧٦٦).","vol":"8","page":21},{"text":"مقطوعًا، والباقون موصولا، مفتوح الميم (١).\nفمن فتح الميم ووصل، فله وجهان:\nقال البصريون: لالتقاء الساكنين حرك إلى أخف الحركات. وقال الكوفيون: كانت ساكنة؛ لأن حروف الهجاء مبنية على الوقف، فلما تلقاها ألف الوصل، وأدرجت الألف، نقلت حركتها -وهي الفتحة- إلى الميم.\nومن قطع، فله وجهان:\nأحدهما: نية الوقف، ثم قطع الهمزة؛ للابتداء، يقول الشاعر (٢):\nلتسمُعنَّ وشيكًا، في دياركم ... الله أكبر، ياثارات عثمانا (٣)\n_________\n(١) انظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٢٩٩ - ٣٠٠، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٦٠)، \"معاني القراءات\" للأزهري ١/ ٢٤٠، \"الحجة\" لابن خالويه (ص ١٨).\n(٢) هو حسان بن ثابت الأنصاري. شاعر رسول الله - ﷺ -، والمنافح عن عرضه، والجاعل عرضه وقاية لعرض رسول الله - ﷺ -.\n\"ديوان حسان\" (ص ٢٤٨) في قصيدة له يرثي فيها عثمان بن عفان، وفيه: ديارهم. بدلًا من: دياركم.\n(٣) وقد أوردت بعض كتب اللغة والنحو البيت؛ مستشهدين به على قطع همزة الوصل؛ للضرورة.\nقال ابن جني في \"المنصف\" ١/ ٦٨: وكثيرًا ما تقطع همزة الوصل في أول المصراع الثاني. أضاف السمين الحلبي: .. إلا في الضرورة.\nانظر: \"الدر المصون\" للسمين الحلبي ٣/ ١٢، \"رصف المباني\" للمالقي (ص ٤١)، \"علل الوقوف\" لابن طيفور السجاوندي ١/ ٣٥٩.","vol":"8","page":22},{"text":"والثاني: أن يكون أجراه على لغة من يقطع (ألف الوصل) (١) يقول الشاعر:\nإذا جاوز الإثنين سرٌّ، فإنه ... ببث وتكثير الوشاة، قمينُ <span data-type=\"title\" id=toc-661>(٢)</span>\nومن وصل وقطع: فللتفخيم والتعظيم (٣).\n\n٢ - وقوله: ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ﴾\nابتداء، وما بعده خبره ﴿الْحَيُّ الْقَيُّومُ﴾: نعت له إنزَّل عليك\n_________\n(١) من (س).\n(٢) البيت لقيس بن الخطيم بن عدي. وأوردته بعض كتب اللغة والنحو، شاهدًا على قطع ألف الوصل، بلفظ:\nإذا ضيَّع الإثنان سرًّا فإنه ... بنشر وتضييع الوشاة قمين\nقال أبو العباس محمَّد بن يزيد: الرواية: (إذا جاوز الخِليق سرٌّ). وهذِه رواية ليست بشيء، وإنما رواها أبو زيد والأخفش على الشذوذ، وليسا يَعْتَدَّان بها.\nانظر: \"النوادر في اللغة\" لأبي زيد (ص ٢٠٤) بتصرف.\nانظر: \"الكتاب\" لسيبويه ٢/ ٢٧٥، \"معاني القرآن\" للأخفش ١/ ٢٢، \"شرح الزبيدي على متن الدرة\" لابن الجزري الشافعي (ص ٢٠٨)، \"همع الهوامع\" للسيوطي ٦/ ١٧٩، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٣٤، \"الحجة\" للفارسي ٣/ ٥ - ٧، \"معاني القرآن\" للزجاج ١/ ٣٧٣.\n(٣) قال الشيخ سراج الدين الأنصاري في \"المكرر فيما تواتر من القراءات السبع وتحرر\" (ص ١٩): لم يقطع أحد من القراء السبعة هذِه الهمزة التي في اسم الله، في الوصل، نعم، إذا وقف على ﴿الم (١)﴾ يبدأ بالهمزة.\nانظر: \"معاني القرآن\" للزجاج ١/ ٣٧٣، \"معاني القرآن\" للفراء ١/ ٩، \"البيان في غريب إعراب القرآن\" لابن الأنباري ١/ ١٨٩، \"المحتسب\" لابن جني ١/ ١٦٠، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٢٢.","vol":"8","page":23},{"text":"الكتاب) قرأ إبراهيم بن أبي عبلة: (نَزَل عليك الكتابُ) بتخفيف الزاي، ورفع الباء.\nوقرأ الآخرون: بتشديد الزاي، ونصب الباء (١)، لأن القرآن كان ينزل نجومًا -شيئًا بعد شيء، والتنزيل: مرة بعد مرة، قال تعالى: ﴿وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ﴾، لأنهما نزلا دفعة واحدة (٢).\n\n<span data-type=\"title\" id=toc-662>٣ </span>- ﴿نَزَّلَ عَلَيْكَ﴾:\nيا محمَّد (الكتاب): القرآن ﴿بِالْحَقِّ﴾: بالعدل والصدق ﴿مُصَدِّقًا﴾: موافقًا ﴿لِمَا بَيْنَ يَدَيْهِ﴾ لما قبله من الكتاب، في التوحيد والنبوات والأخبار وبعض الشرائع ﴿وَأَنْزَلَ التَّوْرَاةَ﴾.\nقال البصريون: أصلها: وَوْرَيَة، على وزن: فوعلة، مثل: دوخلة وحوقلة (٣)، فحولت الواو الأولى تاءً، وجعلت الياء المفتوحة ألفًا، فصارت: توراة، ثم كتبت بالياء؛ على أصل الكلمة (٤).\n_________\n(١) العامة على التشديد في ﴿نَزَّلَ﴾ ونصب ﴿الْكِتَابَ﴾.\nانظر: \"البحر المحيط\" لأبي حيان ٢/ ٣٧٧، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٩)، \"الكشاف\" للزمخشري ١/ ٤١١، \"المحرر الوجيز\" لابن عطية ١/ ٣٩٧، \"النشر في القراءات العشر\" لابن الجزري ٦/ ٢٠٢.\n(٢) انظر: \"ملاك التأويل\" للغرناطي ١/ ٢٨٦، \"قطف الأزهار\" للسيوطي ١/ ٥٥٤.\n(٣) الدوخلة: سقيفة من خوص، يوضع فيها التمر والرطب. والحوقلة: سرعة المشي ومقاربة الخطو.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٣١٠، \"الصحاح\" للجوهري ٤/ ١٦٩٧.\n(٤) انظر: \"معاني القرآن\" للنحاس ١/ ٣٤١ - ٣٤٢، \"إعراب القرآن\" لقوام السّنة (ص ٦٩)، \"الفريد في إعراب القرآن المجيد\" لابن أبي العزِّ الهمداني ١/ ٥٣٨.","vol":"8","page":24},{"text":"وقال الكوفيون: هي تفعلة، مثل: توصية وتوفية، فقلبت الياء ألفًا، كما تفعله طيِّئ، فتقول (١) للجارية: جاراة، وللناصية: ناصاة، وللتوصية: توصاة، وأصلها من قولهم: وري الزند: إذا خرجت ناره، وأوريته أنا (٢)، قال الله تعالى: ﴿أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ (٧١)﴾ (٣). وقال تعالى: ﴿فَالْمُورِيَاتِ قَدْحًا (٢)﴾ (٤). فسُمّي: توراة؛ لأنه نور وضياء؛ يدل عليه قوله تعالى ﴿وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ﴾ (٥) قاله الفراء، وأكثر العلماء (٦).\nوقال المؤرج: هو من التورية، وهو: كتمان السر والشيء، والتعريض بغيره، ومنه الحديث: كان رسول الله - ﷺ - إذا أراد سفرًا ورى بغيره (٧).\n_________\n(١) من (س) وهي ساقطة في (ن)، وفي الأصل: يقول.\n(٢) قال ابن عصفور الإشبيليُّ في \"الممتع في التصريف\" ٢/ ٥٥٧: ... وأما غيرهم من العرب فلا يجوِّز ذلك إلا فيما كان من المجموع على مثال: مفاعل.\nانظر: \"التبيان\" للطوسي ٢/ ٣٩١، \"العقد الفريد\" لابن عبد ربه ٣/ ٣٩٩.\n(٣) الواقعة: ٧١.\n(٤) العاديات: ٢.\n(٥) الأنبياء: ٤٨.\n(٦) انظر: \"معاني القرآن\" للزجاج ١/ ٣٧٤ - ٣٧٥، \"الممتع في التصريف\" لابن عصفور ١/ ١٧٦، ٢/ ٤٣٤، \"معاني القرآن\" للنحاس ١/ ٣٤١ - ٣٤٢، \"غرائب التفسير\" للكرمانيِّ ١/ ٢٣٩.\n(٧) التخريج:\nهو جزء من حديث أخرجه البخاريُّ في كتاب المغازي، باب حديث كعب بن مالك (٤٤١٨)، ومسلم في \"الصحيح\" كتاب التوبة، باب حديث توبة كعب بن =","vol":"8","page":25},{"text":"فكان أكثر التوراة معاريضَ (١) وتلويحًا، من غير إيضاح وتصريح.\nوقيل: هو بالعبرية: تور، وثور معناه: الشريعة (٢).\n﴿وَالْإِنْجِيلَ﴾: إفعيل من النخيل، وهو الخروج. ومنه سُمِّي الولد نجلا؛ لخروجه (٣).\nقال الأعشى:\nأنجب أزمان والداه به ... إذ نجلاه، فنعم ما نجلا (٤)\nفسمي بذلك؛ لأن الله تعالى أخرج به دارسًا من الحق عافيًا (٥).\n_________\n= مالك وصاحبيه (٢٧٦٩) من طريق عبد الرحمن بن عبد الله بن كعب بن مالك عن أبيه، وفيه: ولم يكن رسول الله - ﷺ - يريد غزوة إلَّا ورى بغيرها ... الحديث.\nقال ابن حجر في \"فتح الباري\" ٨/ ١١٧: إلَّا ورى بغيرها. أي: أوهم غيرها. والتورية: أن يذكر لفظًا يحتمل معنيين؛ أحدهما أقرب من الآخر، فيوهم إرادة القريب، وهو يريد البعيد.\nوانظر: \"روح البيان\" لإسماعيل حقي ٢/ ٣.\n(١) في (ن): معاريضًا.\n(٢) قال أبو حيَّان الأندلسيُّ في \"البحر المحيط\" ٢/ ٣٨٦: التوراة: اسم عبرانيٌّ، وقد تكلَف النحاة في اشتقاقها ووزنها.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٦.\n(٣) انظر: \"التقفية في اللغة\" للبندنيجي (ص ٦١٧)، \"إصلاح المنطق\" لابن السِّكيت (ص ٥١٠).\n(٤) البيت في \"ديوان الأعشى\" (ص ٢٣٥)، وفيه: أنجب أيام والديه به.\n(٥) أي: أن الله تعالى قد أظهر الحق بالإنجيل، وأخرجه بعد أن كان دارسًا عافيًا.\nأي: ممحوًّا. انظر: \"لسان العرب\" لابن منظور ٦/ ٧٩ (درس)، \"معاني القرآن\" للنحاس ١/ ٣٤٢.","vol":"8","page":26},{"text":"ويقال: هو من النخيل، وهو: سعة العين؛ يقال: طعنة نجلاء، أي: واسعة، فسمي بذلك؛ لأنه أصل أخرجه لهم، ووسَّعه عليهم نورًا وضياءً، وهو بالسرياني: أنقليون، ومعناه: الإكليل (١).\n\n<span data-type=\"title\" id=toc-663>٤ </span>- ﴿مِنْ قَبْلُ﴾:\nرفع على الغاية (٢)، كقوله تعالى: ﴿لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ﴾ (٣).\nقال زهير:\nوما يك من خير أتوه، فإنما ... توارثه آباء آبائهم قبلُ (٤)\n_________\n(١) هذا النزاع في التوراة والإنجيل منشؤه أنهما لفظان عربيان، لكن ذهب فريق إلى أنهما لفظان أعجميان؛ فالاشتغال باشتقاقهما لا جدوى ولا طائل تحته، ولا يفيد.\nقال الشيخ القاسميّ في \"محاسن التأويل\" ٤/ ٧٤٩: ... والتوراة: اسم عبراني، معناه: الشريعة، والإنجيل: لفظة يونانية، معناه: البشرى، أي: الخبر الحسن هذا هو الصواب كما نص عليه علماء الكتابين في مصنفاتهم. انتهى.\nوانظر: \"النكت في القرآن\" للمجاشعيّ (مخطوط لوحة ٣٠/ أ)، مكتبة ابن باز، \"المحتسب\" لابن جني ١/ ٢٤٨، \"الكشاف\" للزمخشري ١/ ٤٠١، \"غرائب التفسير\" للكرمانيِّ ١/ ٢٤٠، \"التسهيل\" لابن جزيّ ١/ ١٧٧.\n(٢) أي: جعل المضاف غاية الكلام ونهايته، بعد حذف المضاف إليه.\nانظر: \"النكت في القرآن\" للمجاشعى (مخطوط لوحة (٧٢/ أ) (مكتبة ابن باز).\n(٣) الروم: ٤، وانظر: \"تفسير كتاب الله العزيز\" لهود الهواريّ ١/ ٢٦٦ - ٢٦٧.\n(٤) \"ديوان زهير\" (ص ٦٣) وفيه: توارثهم. بدلا من: توارثه. وقوله: قبل. تقديره: قبلهم. وعدل عن ذكر المضاف إليه؛ اختصارًا، أو لفهم المعنى.\nانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٢١، \"البحر المحيط\" لأبي حيان ٢/ ٣٧٨.","vol":"8","page":27},{"text":"﴿هُدًى لِلنَّاسِ﴾: هاد لمن تبعه، ولم يثنّه؛ لأنه مصدر، وهو في محل النصب على الحال والقطع (١).\n﴿وَأَنْزَلَ الْفُرْقَانَ﴾: المفرق بين الحق والباطل.\nوقال السدِّي: في الآية تقديم وتأخير، تقديرها: وأنزل التوراة والإنجيل والفرقان هدى للنَّاس.\n﴿إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ﴾.\n\n<span data-type=\"title\" id=toc-664>٥ </span>- ﴿إِنَّ اللَّهَ لَا يَخْفَى عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ (٥)﴾.\n\n<span data-type=\"title\" id=toc-665>٦ </span>- ﴿هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ﴾:\nذكرًا وأنثى، قصيرًا وطويلًا، أسود وأبيض، حسنًا وقبيحًا، شقيًّا وسعيدًا ﴿لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ﴾.\n\n<span data-type=\"title\" id=toc-666>٧ </span>- قوله تعالى: ﴿هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ﴾:\nمتقنات مفصَّلات ﴿هُنَّ أُمُّ الْكِتَابِ﴾ أي: أصله الذي يعمل عليه في الأحكام، ومجمع الحلال والحرام، ومرجع ومفزع لأهل الإِسلام، وهن إمام في التوراة والإنجيل والفرقان، وفي كل كتاب، يرضى بها أهل كل دين، ولا تختلف فيه أهل كل (٢) ملَّة.\nوالعرب تسمّي كل شيء (٣) فاضل جامع، ويكون مرجعًا لقوم،\n_________\n(١) القطع: هو الحال. وقد بيّنه الفراء في \"معاني القرآن\" ١/ ٧، ٢٠٠، \"الأصول\" لابن السراج ١/ ٢١٣، \"شرح المفصل\" لابن يعيش ٢/ ٥٥، \"البحر المحيط\" لأبي حيان ٢/ ٣٩٣.\n(٢) و(٣) ليست في الأصل، والمثبت من (س)، (ن).","vol":"8","page":28},{"text":"أمًّا، كما قيل للوَّح المحفوظ: أمُّ الكتاب (١)، وللفاتحة: أمّ القرآن (٢) ولمكة: أم القرى (٣)، وللدماغ: أم الرأس، وللوالدة: أمٌّ، وللداية (٤): أمٌّ، وللرجل الذي يقوم بأمر العيال: أمٌّ، وللبقرة والناقة والشاة التي يعيش بها أهل الدَّار: أمٌّ (٥)، وكان عيسى ﵇ يقول للماء: هذا أبي، وللخبز: هذا أمي؛ لأن قوام الأبدان بهما (٦).\nوإنما قال تعالى: ﴿هُنَّ أُمُّ الْكِتَابِ﴾ ولم يقل: أمهات الكتاب؛ لأن الآيات كلها، في تكامل نصابها واجتماعها، كالآية الواحدة، وكلام الله تعالى واحد.\n_________\n(١) قال الله تعالى: ﴿وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ (٤)﴾ [الزخرف: ٤].\nوانظر: \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ١٦).\n(٢) أخرج مسلم، كتاب الصلاة، باب وجوب قراءة الفاتحة (٣٩٥) عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"من صلَّى صلاة لم يقرأ فيها بأم القرآن فهي خداج -ثلاثًا- غير تام\". وانظر: تفسير سورتي الفاتحة والبقرة في \"تفسير القرآن\" للسمعانيِّ ١/ ٣٥٢، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٣٦.\n(٣) قال الله تعالى: ﴿وَلِتُنْذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا﴾ [الأنعام: ٩٢].\n(٤) البداية: الظئر. وإنما سميت بذلك، لعطفها على من تربيه.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ٤٧٣، \"إصلاح الوجوه\" للدامغاني (ص ٤١).\n(٥) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٣٩٧ - ٣٩٨، \"اللباب\" لابن عادل الدمشقي ٥/ ٢٩، \"فتح البيان\" للقنوجي ١/ ٣٢.\n(٦) انظر: \"نزهة الأعين النواظر\" لابن الجوزي (ص ١٤٠)، \"إعراب ثلاثين سورة من القرآن\" لابن خالوية (ص ١٧)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٠، \"التبيان\" للطوسي ٢/ ٣٩٥.","vol":"8","page":29},{"text":"وقيل: معناه: كل آية منهن أم الكتاب، كما قال الله تعالى: ﴿وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً﴾ (١)، أي: كل واحد منهما آية (٢).\n﴿وَأُخَرُ﴾: جمع أخرى، ولم تصرف؛ لأنه معدول عن: أواخر، مثل: عمر وقثم وزفر. قاله الكسائي (٣).\nوقيل: تُرك إجراؤه؛ لأنه نعت، مثل: جُمَع وكُتَع، ولم يصرف؛ لأنهما نعتان.\nوقيل: لأنه مبنيّ على واحده (٤) في ترك الصرف، وواحده أخرى غير مصروف (٥).\n_________\n(١) المؤمنون: ٥٠.\n(٢) انظر: \"معاني القرآن\" للنحاس ١/ ٣٤٩، \"معاني القرآن\" للفراء ١/ ١٩٠، \"معاني القرآن\" للأخفش ١/ ٢٠٨.\n(٣) انظر: \"إعراب القرآن\" للنحاس ١/ ٢٨٥ بمعناه.\n(٤) من (س)، (ن).\n(٥) قال الشيخ الكرمانيُّ في \"غرائب التفسير\" ١/ ٢٤١: ... وما حكاه الثعلبيّ، وقال: لم يصرف؛ لأنه مثل: جمع وكتع. سهو. وكذلك ما قال: آخر: لا ينصرف؛ لأنه مبنيٌّ على واحده في ترك الصرف، وواحده: أخرى. سهو عجيب؛ لأنه لا يلزم أن لا ينصرف كل ما واحده لا ينصرف ..\nقال سيبويه في \"الكتاب\" ٣/ ٢٢٤ - ٢٢٥: سألت الخليل بن أحمد: فما بال أخر، لا ينصرف في معرفة ولا نكرة؟ فقال: لأن أخر خالفت أخواتها وأصلها، وإنما هي بمنزلة: الصُّوَل والوُسَط والكُبَر، لا يكُنَّ صفة إلَّا وفيهنَّ ألف ولام، فتوصف فيهنَّ المعرفة. ألا ترى أنك لا تقول: نسوة صُغَر، ولا هؤلاء النسوة وُسَط، ولا تقول: هؤلاء القوم أصاغر؟ ! فلما خالفت الأصل، وجاءت صفةً بغير ألف ولام، تركوا صرفها. =","vol":"8","page":30},{"text":"﴿مُتَشَابِهَاتٌ﴾ أي: يشبه بعضه بعضًا (١).\nواختلف العلماء في المحكم والمتشابه، ما هما؟\nفقال قتادة، والربيع، والضحَّاك، والسديُّ (٢): المحكم: الناسخ الذي يعمل به، والمتشابه: المنسوخ الذي يؤمن به، ولا يعمل به (٣). وهي رواية عطية عن ابن عباس (٤).\nوروى علي بن أبي طلحة عنه، قال: محكمات القرآن: ناسخه، وحلاله، وحرامه، وحدوده، وفرائضه، وما يؤمن به، وما يعمل به.\n_________\n= انظر: \"إملاء ما منَّ به الرحمن\" للعكبريِّ ١/ ١٢٤، \"إعراب القرآن\" للنحاس ١/ ٢٨٥، ٣٥٥، \"البيان في غريب إعراب القرآن\" لابن الأنباريّ ١/ ١٩١، \"الفريد في إعراب القرآن المجيد\" لابن أبي العز الهمداني ١/ ٤١٧، ٥٤١، \"معاني القرآن\" للزجاج ١/ ٣٧٧.\n(١) قال الطبري في \"جامع البيان\" ٣/ ١٧٢: .. متشابهات في التلاوة، مختلفات في المعنى.\n(٢) من (س).\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١١٥، والطبري في \"جامع البيان\" ٣/ ١٧٢، عن قتادة بمعناه.\nوأخرج الطبري في \"جامع البيان\" ٣/ ١٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٢ عن الربيع بنحوه.\n(٤) انظر: \"القطع والائتناف\" للنحاس (ص ٢١٤).\nوأخرجه الطبري في \"جامع البيان\" ٣/ ١٧٣، عن الضحاك بنحوه. وأخرجه الطبري في \"جامع البيان\" ٣/ ١٧٢ من طريق السديِّ في خبر ذكره عن أبي مالك وعن أبي صالح عن ابن عباس وعن مرة الهمداني عن ابن مسعود وعن ناس من أصحاب النبي - ﷺ - ﷺ - بنحوه.","vol":"8","page":31},{"text":"والمتشابهات: منسوخه، ومقدمه، ومؤخره، وأمثاله، وأقسامه، وما يؤمن به ولا يعمل به (١).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ١٧٢ من طريق العوفيِّ عن ابن عباس بمعناه.\nقال السيوطي في \"الإتقان\" ٦/ ٢٣٣٧: .. وطريق العوفيِّ عن ابن عباس أخرج منها الطبري، وابن أبي حاتم كثيرًا، والعوفيُّ: ضعيف، ليس بواه، وربما حسن له الترمذيُّ.\nقال ابن عاشور في \"التحرير والتنوير\" ٣/ ١٥٥ - ١٥٦: وهذا -يشير إلى ما ذكر في معنى المتشابه والمحكم- بعيد عن أن يكون مرادًا هنا؛ لعدم مناسبته للوضعين، ولا لبقية الآية.\nانظر: \"التبيان\" للطوسي ٢/ ٣٩٥.\nأخرج الطبري في \"جامع البيان\" ٣/ ١٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٣: من طريق أبي صالح، قال: حدثني معاوية بن صالح، عن علي ابن أبي طلحة، عن ابن عباس قوله مثله. وهذا الإسناد من الأسانيد التي اختلفت أقوال أهل العلم فيه: فمنهم من ردَّه؛ لأن ابن أبي طلحة لم يسمع من ابن عباس التفسير، وإنما أخذه عن مجاهد، أو سعيد بن جبير، أو عكرمة.\nومنهم من رضيه وقبله، وأجابوا بأن ما ذكره الفريق الأول لا يوجب طعنًا؛ لأنه أخذه عن رجلين ثقتين، وهو في نفسه ثقة صدوق. وقال ابن حجر: بعد أن عرفت الواسطة -وهو ثقة؛ فلا ضير.\nونقل أبو جعفر النحاس، بإسناده عن الإِمام أحمد بن حنبل، قوله: بمصر صحيفة تفسير رواها علي بن أبي طلحة، لو رحل رجل فيها إلى مصر؛ قاصدًا ما كان كثيرًا. انتهى.\nويكفي هذا الإسناد قوة أن الإِمام البخاري قد اعتمده في \"صحيحه\" فيما يعلقه عن ابن عباس. ينظر في تفصيل ما تقدم:\nانظر: \"الإرشاد\" للخليلي ١/ ٣٩٣ - ٣٩٤، \"الناسخ والمنسوخ\" للنحاس (ص ١٣)، \"الإتقان\" للسيوطي ٦/ ٢٣٣١، \"القرآن وعلومه في مصر\" للدكتور =","vol":"8","page":32},{"text":"[٧٠٥] أخبرنا عبد الله بن حامد (١)، ثنا محمَّد بن يعقوب (٢)، ثنا الحسن بن علي (٣)، ثنا أبو أسامة (٤)، عن مالك بن مِغْول (٥)، وزهير بن معاوية (٦)، عن أبي إسحاق (٧) (٨)، قال ابن عباس ﵄ في قوله تعالى: ﴿مِنْهُ آيَاتٌ مُحْكَمَاتٌ﴾، قال: هن الثلاث الآيات التي في سورة الأنعام: ﴿قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ﴾ إلى آخر الثلاث الآيات (٩)، نظيرها في سورة بني إسرائيل: ﴿وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ﴾ الآيات (١٠).\n_________\n= عبد الله بن خورشيد البريِّ (ص ٣٨٥)، \"الدر المنثور\" للسيوطي ٢/ ٦، \"التفسير والمفسرون\" للدكتور محمَّد الذهبيُّ ١/ ٧٨، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٠ - ٣١، \"ميزان الاعتدال\" للذهبي ٣/ ١٣٤.\n(١) أبو محمَّد الماهانيُّ الوزان لم يذكر بجرح ولا تعديل.\n(٢) أبو العباس النيسابوريُّ الأصم: ثقة.\n(٣) الحسن بن علي بن عفان العامري، الكوفي، صدوق.\n(٤) حمَّاد بن أسامة بن زيد القرشيُّ ثقة ثبت، ربما دلس، وكان بأخرة يحدث من كتب غيره.\n(٥) أبو عبد الله البجليُّ. ثقة، ثبت.\n(٦) زهير بن معاوية بن حُديج. ثقة ثبت، إلَّا أن سماعه من أبي إسحاق بأخرة.\n(٧) عمرو بن عبد الله أبو إسحاق السبيعيّ. ثقة، عابد، اختلط بأخرة.\n(٨) سقط في جميع النسخ، وفي مصادر التخريج: (عبد الله بن قيس). وهو عبد الله بن قيس عن ابن عباس، وعنه أبو إسحاق: مجهول، لا يدرى من هو؟\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٤٤٢، \"ميزان الاعتدال\" للذهبي ٢/ ٤٧٣، \"تهذيب التهذيب\" لابن حجر ٥/ ٣٦٥.\n(٩) الأنعام: ١٥١ - ١٥٣.\n(١٠) الإسراء: ٢٣ - ٢٥.","vol":"8","page":33},{"text":"وقال مجاهد (١) وعكرمة: المحكم: ما فيه الحلال والحرام، وما سوى ذلك متشابه، يصدق بعضه بعضًا (٢) (٣).\n_________\n= [٧٠٥] الحكم على الإسناد:\nضعيف؛ فيه مجهول، وأبو إسحاق مدلِّس، وقد عنعن، وسمع منه زهير بعد الاختلاط. \"تهذيب التهذيب\" لابن حجر ٨/ ٦٦.\nالتخريج:\nأخرج سعيد بن منصور في \"السنن\" ٣/ ١٠٣٩ (٤٩٣) من طريق حديج بن معاوية عن أبي إسحاق به نحوه.\nورواه الطبري في \"جامع البيان\" ٣/ ١٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٢ من طريق هشيم، عن العوام بن حوشب، عمَّن حدثه، عن ابن عباس .. فذكره بنحوه. والحاكم في \"المستدرك\" ٢/ ٢٨٨، وصححه، ووافقه الذهبي، من طريق علي بن صالح بن حيٍّ، عن أبي إسحاق، عن عبد الله بن قيس، عن ابن عباس نحوه.\nقال ابن عطية في \"المحرر الوجيز\" ١/ ٤٠٠: ... وهذا عندي مثال أعطاه في المحكمات.\nوقال الشوكاني في \"فتح القدير\" ١/ ٣١٨: ... فالمحكمات هنَّ أكثر القرآن، على جميع الأقوال. انتهى مختصرا.\n(١) أخرجه الطبري في \"جامع البيان\" ٣/ ١٧٣ من طريق ابن أبي نجيح عنه. ورواه ابن المنذر، كما في \"عمدة القاري\" للعيني ١٨/ ١٣٨ من طريق محمَّد بن ثور عن ابن أبي نجيح عنه مثله. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٢ من طريق ابن جريج عنه، مختصرًا.\n(٢) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٢، عن عكرمة نحوه، وذكره السيوطي في \"الإتقان\" ٤/ ١٣٣٨ ونسبه لابن أبي حاتم عن عكرمة نحوه.\n(٣) قال ابن عطية في \"المحرر الوجيز\" ١/ ٤٠١، بعد أن ذكر بعضًا مما تقدَّم: وهذِه الأقوال، وما ضارعها، يضعِّفها أنَّ أهل الزيغ لا تعلُّق لهم بنوع مما ذكر دون سواه. وانظر: \"التبيان\" للطوسي ٢/ ٣٩٥.","vol":"8","page":34},{"text":"وروى محمَّد بن إسحاق، عن محمَّد بن جعفر بن الزبير، قال: المحكم: ما لا يحتمل من التأويل غير وجه واحد. والمتشابه: ما احتمل أوجهًا (١). وقال ابن زيد: المحكم: ما ذكر الله تعالى في كتابه من قصص الأنبياء ﵈ ففصَّله وبيَّنه لمحمد - ﷺ - وأمته. كما ذكر قصة نوح ﵇ في أربع وعشرين آية منها، وقصة هود ﵇ في عشر آيات، وقصة صالح ﵇ في ثمان آيات، وإبراهيم ﵇ في ثمان آيات، وقصة لوط ﵇ في ثمان آيات، وقصة شعيب ﵇ في ثلاث عشرة آية، وموسى ﵇ في آيات كثيرة، وذكر حديث رسول الله - ﷺ - في أربع وعشرين آية.\nوالمتشابه: هو ما اختلفت به الألفاظ من قصصهم عند التكرير، كما\n_________\n(١) لم أقف عليه بلفظه، ولعل هذِه العبارة هي عبارة الطبري؛ توطئة لرأي ذكره في \"جامع البيان\" ٣/ ١٧٣. أما قول محمَّد بن جعفر بن الزبير فنصه -على ما أخرج الطبري في \"جامع البيان\" ٣/ ١٧٤، من طريق محمَّد بن إسحاق قال: حدثني محمَّد بن جعفر بن الزبير: ﴿هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ﴾: فيهن حجة الرب، وعصمة العباد، ودفع الخصوم والباطل، ليس لها تصريف ولا تحريف، عما وضعت عليه ﴿وَأُخَرُ مُتَشَابِهَاتٌ﴾ في الصدق لهن تصريف وتحريف وتأويل، ابتلى الله فيهن العباد، كما ابتلاهم في الحلال والحرام، لا يُصرفن إلى الباطل ولا يحرفن عن الحق، انتهى.\nوذكره ابن هشام في \"السيرة النبوية\" ٢/ ٥٧٦ - ٥٧٧ عن ابن إسحاق، ولم يجاوزه. وقد استحسن ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٩ هذا القول، في معنى المحكم والمتشابه.\nوانظر: \"فتح القدير\" للشوكاني ١/ ٣١٨ - ٣١٩، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠ - ١١.","vol":"8","page":35},{"text":"قال (١) في موضع من قصة نوح ﵇: ﴿قُلْنَا احْمِلْ﴾ (٢) (٣) وقال في موضع آخر: ﴿فَاسْلُكْ﴾ (٤) وقال تعالى في ذكر العصا ﴿فَإِذَا هِيَ حَيَّةٌ تَسْعَى﴾ (٥) وقال تعالى في موضع آخر: ﴿فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ﴾ (٦) (٧) ونحوها (٨).\nوقال بعضهم: المحكم: ما عرف العلماء تأويله، وفهموا معناه، والمتشابه: ما ليس لأحد إلى علمه سبيل، مما استأثر الله تعالى بعلمه، وذلك نحو: الخبر عن وقت خروج الدَّجال، ونزول عيسى، وطلوع الشمس من مغربها وقيام الساعة، وفناء الدنيا، ونحوها (٩).\n_________\n(١) من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) هود: ٤٠.\n(٤) المؤمنون: ٢٧.\n(٥) طه: ٢٠.\n(٦) من (ن).\n(٧) الأعراف: ١٠٧. وانظر: \"التبيان\" للطوسيِّ ٢/ ٣٩٥.\n(٨) أخرج الطبري في \"جامع البيان\" ٣/ ١٧٤ عن ابن زيد نحوه، مع اختلاف يسير.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٥ عن ابن زيد نحوه، مختصرًا جدًّا.\n(٩) خروج الدَّجال، ونزول عيسى ﵇، وطلوع الشمس من مغربها، ثابت في الشريعة؛ قال الله تعالى: ﴿وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ..﴾ إلى قوله تعالى: ﴿وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ﴾ [الزخرف: ٥٧ - ٦١] قال ابن عباس: هو خروج عيسى ﵇ قبل يوم القيامة.\nانظر: \"المسند\" للإمام أحمد ٤/ ٣٢٨ - ٣٢٩ (٢٩٢١) تحقيق الشيخ أحمد شاكر ﵀، \"القناعة فيما يحسن الإحاطة به من أشراط الساعة\" للسخاوي (ص ٢٦)، \"الإشاعة لأشراط الساعة\" للشيخ محمَّد البرزنجيُّ (ص ٣٠٤)، \"الإيمان\" لابن منده ١/ ٢١٥ (٤٠٧).","vol":"8","page":36},{"text":"وقال أبو فاختة (١): المحكمات التي هي أم الكتاب: فواتح السور، منها يستخرج القرآن:\n_________\n= وأخرج مسلم كتاب الفتن وأشراط الساعة، باب في الآيات التي تكون قبل الساعة (٢٩٠١) بسنده، من حديث حذيفة بن أسيد الغِفَاري قال: اطلع النبي - ﷺ - علينا، ونحن نتذاكر، قال: \"ما تذاكرون؟ \" قالوا: نذكر الساعة، قال: \"إنها لن تقوم حتى تروا قبلها عشر آيات\" فذكر: الدخان، والدجال، والدابة، وطلوع الشمس من مغربها ونزول عيسى ابن مريم ويأجوج ومأجوج، وثلاث خسوف ... \" الحديث.\nوانظر: \"المصنف\" لابن أبي شيبة ١٤/ ١٥١ (٣٨٥٣٨)، \"الفتن والملاحم\" لابن كثير ١/ ١٦٤، \"الإيمان\" لابن منده ٢/ ٩١٧ (١٠٠١).\nأما علم الساعة فهو غيب لا يعلمه إلا الله تعالى كما دلّت على ذلك الآيات القرآنية ومن ذلك قول الله تعالى: ﴿يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً﴾ [الأعراف: ١٨٧] فمنتهى علم الساعة إلى الله وحده، ولهذا لما سأل جبريل ﵇ رسول الله - ﷺ - عن وقت الساعة -كما في حديث جبريل الطويل- قال النبي - ﷺ -: ما المسؤول عنها بأعلم من المسائل.\nانظر: \"فتح الباري\" لابن حجر ١/ ١١٤ (٥٠)، \"الفتن والملاحم\" لابن كثير ١/ ٢٠٢ - ٢٠٨، \"التذكرة في أحوال الآخرة\" للقرطبي ٢/ ٣٤٤، ٣٩٨.\nوهذا القول هو مقتضى قول الشعبي، وسفيان الثوري، وغيرهما، أشار بذلك ابن عطية في \"المحرر الوجيز\" ١/ ٤٠١. وقد رجَّح الطبري في \"جامع البيان\" ٣/ ١٧٥ هذا القول في بيان المحكم والمتشابه.\nوانظر: \"فتح الباري\" لابن حجر ٨/ ٢١٠، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٩ - ١٠.\n(١) سعيد بن علاقة، أبو فاختة، مولى أم هانئ، ثقة، وهو بكنيته مشهور.\nانظر: \"الثقات\" للعجلي (ص ٥٠٧)، \"تهذيب التهذيب\" لابن حجر ٤/ ٧٠، \"تقريب التهذيب\" لابن حجر (٢٣٧٦).","vol":"8","page":37},{"text":"﴿الم (١) ذَلِكَ الْكِتَابُ﴾ (١) منها استخرجت البقرة، ﴿الم﴾ (٢) منها استخرجت آل عمران (٣).\nوقال ابن كيسان: المحكمات: حججها واضحة، ودلائلها لائحة، لا حاجة لمن (٤) سمعها إلى طلب معانيها.\nوالمتشابه: هو الذي يدرك علمه بالنظر، ولا يعرف العوام تفصيل الحق فيه من الباطل (٥).\nوقال بعضهم: المحكم ما اجتمع (٦) على تأويله، والمتشابه: ما ليس فيه بيان قاطع (٧) وقال أبو عثمان: المحكم: فاتحة الكتاب،\n_________\n(١) البقرة: ١ - ٢.\n(٢) آل عمران ١ - ٢.\n(٣) أخرج الطبري في \"جامع البيان\" ٣/ ١٧٦ عن أبي فاختة، مثله، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٣ أن يحيى بن يعمر وأبا فاختة تراجعا هذِه الآية فذكر نحوه.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ٤.\nقال ابن عطية الأندلسيُّ في \"المحرر الوجيز\" ١/ ٤٠١: وهذا قول متداع للسقوط، مضطرب، لم ينظر قائله أول الآية وآخرها ومقاصدها. انتهى مختصرا.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٨.\n(٤) مطموس في الأصل.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠ - ١١، \"فتح القدير\" للشوكاني ١/ ٣١٤ - ٣١٥، \"فتح الباري\" لابن حجر ٨/ ٢١١، \"البحر المحيط\" لأبي حيان ٢/ ٣٨٢.\n(٦) مطموس في الأصل، وفي (ن): الجمع. والمثبت من (س).\n(٧) انظر: \"مفاتيح الغيب\" للرازي ٧/ ١٦٩، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٧.","vol":"8","page":38},{"text":"التي لا تجزئ الصلاة إلا بها (١).\nوقال محمَّد بن الفضل: هو سورة الإخلاص؛ لأنه ليس فيها إلَّا التوحيد فقط (٢) (٣).\nورأيت في بعض التفاسير أن المتشابه هو القدر (٤).\nواعلم أن القرآن كله محكم من وجه: على معنى حقه وثبوته. قال الله تعالى: ﴿كِتَابٌ أُحْكِمَتْ آيَاتُهُ﴾ (٥)، ومتشابه من وجه، وهو أنه يشبه بعضه بعضًا في الحسن، ويصدق بعضه بعضًا (٦).\n_________\n(١) انظر: قوله في: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠، \"تفسير كتاب الله العزيز\" لهود الهواري ١/ ٢٦٧، \"المحرر الوجيز\" لابن عطية ١/ ٤٠٠ - ٤٠١.\n(٢) انظر: \"تفسير كتاب الله العزيز\" لهود بن محكم الهواري ١/ ٢٦٧، \"فتح الباري\" لابن حجر ٨/ ٢١٠ - ٢١١، \"المحرر الوجيز\" لابن عطية ١/ ٤٠٠ - ٤٠١.\n(٣) قال القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٠ - بعد أن ذكر قول أبي عثمان ومحمد بن الفضل: ... وليس هذا من معنى الآية في شيء ... وإنما المتشابه في هذِه الآية من باب الأحتمال والاشتباه من قوله: ﴿إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا﴾: أي: التبس علينا ...، والمراد بالمحكم: ما في مقابلة هذا.\n(٤) انظر: \"عمدة الحفاظ\" للسمين الحلبيّ ٣/ ٣٢٧، \"الفِصَل في الملل والنحل\" لابن حزم ٣/ ٢٢، \"الملل والنحل\" للشهرستانيِّ ١/ ٣٠ - ٣١.\n(٥) هود: ٢. وانظر: \"فتح الرحمن\" للشيخ زكريا الأنصاري (ص ٧٩).\n(٦) إطلاق المحكم والمتشابه على جميع القرآن بهذا المعنى، هو قول جميع أهل العلم.\nانظر: \"روح المعاني\" للألوسي ٣/ ٨٢، \"الكشاف\" للزمخشري ١/ ٥٢٨، \"اللباب\" لابن عادل الدمشقي ٥/ ٣١ - ٣٥، \"فتح القدير\" للشوكانيّ ١/ ٣١٤، \"مفاتيح الغيب\" للرازي ٧/ ١٧٠ - ١٧١.","vol":"8","page":39},{"text":"وقال ابن عباس في رواية باذان: المتشابه: حروف التهجِّي في أوائل السور؛ وذلك أن رهطًا من اليهود، ومنهم: حُيَيُّ بن أخطب، وكعب بن الأشرف، ونظراؤهما، أتوا النبي - ﷺ -، فقال له حيي: بلغنا أنه نزلت عليك: ﴿الم (١)﴾، فننشدك الله أأنزلت (١) عليك؟ قال: \"نعم\"، قال: فإن كان ذلك حقًا، فإني أعلم أن ملك أمتك هذِه هو (٢) إحدى وسبعون سنة، فهل أنزل عليك غيرها؟\nقال: \"نعم ﴿المص (١)﴾ \" قال: هذِه أكثر من تلك هي إحدى وستون ومائة سنة (٣)، فهل غيرها؟ قال: \"نعم ﴿الر﴾ \"، قال: هذِه أكثر من تلك، هي (٤) مائتان وإحدى وثلاثون سنة، فهل غيرها؟ قال: \"نعم ﴿المر﴾ \" قال: هذِه (٥) أكثر، هي مائتان وإحدى وسبعون سنة، ولقد خلطت علينا، فلا ندري أبكثيره نأخذ أم بقليله؟ ونحن ممن لا يؤمن بهذا؛ فأنزل الله تعالى: ﴿هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ﴾ (٦).\n_________\n(١) من (س)، وفي الأصل: أنزل وفي (ن): أأنزل.\n(٢) من (س)، (ن).\n(٣) من (س).\n(٤) من (ن).\n(٥) في الأصل: هي. والمثبت من (س)، (ن).\n(٦) باذان يحدِّث عن ابن عباس ولم يسمع منه.\nانظر: \"المجروحين\" لابن حبان ١/ ١٨٥.\nرواه ابن هشام في \"السيرة النبوية\" ١/ ٥٤٥ عن ابن إسحاق قال: ... فيما ذكر لي عن عبد الله بن عباس وجابر بن عبد الله بن رئاب أن أبا ياسر بن أخطب مر برسول اللهﷺوهو يتلو فاتحة البقرة .. فذكره مطولًا. وفيه اختلاف في بعض الألفاظ =","vol":"8","page":40},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وزيادات. وهذا إسناد فيه مبهم، ولعلَّه الكلبي عن أبي صالح، كما سيأتي.\nورواه البخاري في \"التاريخ الكبير\" ٢/ ٢٠٨ (٢٢٠٩) مختصرًا.\nوانظر: في \"جامع البيان\" ١/ ٩٣ مطر، من طريق ابن إسحاق عن الكلبي، عن أبي صالح عن ابن عباس عن جابر بن عبد الله بن رئاب قال: مرَّ أبو ياسر بين أخطب برسول الله - ﷺوهو يتلو فاتحة سورة البقرة: ﴿الم (١) ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ﴾ ... الحديث.\nقال ابن كثير: ... فهذا الحديث مداره على محمَّد بن السائب الكلبي، وهو ممن لا يحتج بما انفرد به. \"تفسير القرآن العظيم\" ١/ ٢٥٧ - ٢٥٨.\nوقد اعترف الكلبيُّ أن كل ما حدَّث عن أبي صالح عن ابن عباس فهو كذب، وقال الحاكم: روى عن أبي صالح أحاديث موضوعة.\nورواه البخاري في \"التاريخ الكبير\" ٢/ ٢٠٨ من طريق عمرو بن زرارة قال: حدثنا زياد، قال ابن إسحاق: حدثني مولى لزيد بن ثابت، عن سعيد بن جبير، وعكرمة، عن عبد الله بن عباس، وجابر بن عبد الله أن أبا ياسر بن أخطب ... فذكره مختصرا.\nورواه كذلك في ٢/ ٢٠٨ من طريق سلمة قال: حدثني ابن إسحاق قال: حدثني محمَّد بن أبي محمَّد، عن عكرمة، أو سعيد عن ابن عباس: ﴿الم (١) ذَلِكَ الْكِتَابُ﴾ الحديث. فجعله من قول ابن عباس.\nقال الشيخ أحمد شاكر: في تعليقه على \"جامع البيان\" للطبري في ١/ ٢١٩ هامش (١): ... وعندي أن هذا الأضطراب إنما هو من ابن إسحاق، ولعلَّه رواه بهذِه الأسانيد كما سمعه، وكلها ضعيف مضطرب.\nومن دلائل ضعف الحديث: مخالفته للوقائع الحسِّية، مع عدم المساعد، معنًى وصناعًة، وفي هذا يقول ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٥٨: ... وأما من زعم أنها دالة على معرفة العدد وأنه يستخرج من ذلك أوقات الحوادث والفتن والملاحم فقد ادَّعى ما ليس له، وطار في غير مطاره ... وأضاف قائلا: .. ثم كان مقتضى هذا المسلك -إن كان صحيحًا- أن يحسب ما لكل حرف من الحروف =","vol":"8","page":41},{"text":"(قوله تعالى) (١): ﴿فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ﴾: أي: ميل عن الحق، وقيل: شك (٢) ﴿فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ﴾.\n_________\n= الأربعة عشر التي ذكرناها، وذلك يبلغ منه جملة كبيرة، وإن حسبت مع التكرر فأطمُّ وأعظم، والله أعلم.\nوانظر: \"فتح القدير\" للشوكاني ١/ ٣١.\nوذكره السيوطي في \"الدر المنثور\" ٢/ ٥ - ٦: ونسبه ليونس بن بكير في \"المغازي\"، وابن المنذر في \"تفسيره\" من وجه آخر عن ابن جريج معضلًا.\nوانظر: \"العجاب في بيان الأسباب\" لابن حجر ٢/ ٦٥٩، \"الإصابة\" لابن حجر ١/ ٥٤٥ (١٠٢٧)، \"البحر المحيط\" لأبي حيان ٢/ ٣٨١، \"المحرر الوجيز\" لابن عطية ١/ ٣٩٦ - ٣٩٧، \"مفاتيح الغيب\" للرازي ٧/ ١٦٢ - ١٦٣.\nوقد أكثر المُفسرون في تعيين المحكم والمتشابه المراد في هذِه الآية كما تقدّم، والذي يظهر أن المراد بالمحكم في هذِه الآية هي: المفصلات المبينات الثابتات الأحكام المتضحات المعاني لكل من يفهم كلام العرب، لا يحتاج فيهن إلى نظر ولا يتعلق بهن شيء يُلْبِسُ.\nوالمتشابهات هي التي فيها نظر، وتحتاج إلى تأويل وتصريف، فأهل الحق يأولونها تأويلها المستقيم، وأما أهل الزيغ فيطلبون تأويلها على منازعهم الفاسدة، وذلك أن التشابه الذي في هذِه الآية مقيد بأنه مما لأهل الزيغ به متعلّق للّبس على المؤمنين.\nمقتبس من كلام ابن عطية في \"المحرر الوجيز\" ١/ ٤٠٢ في هذِه المسألة.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١١، \"فتح الباري\" لابن حجر ٨/ ٢١٠ - ٢١١، \"مفاتيح الغيب\" للرازي ٧/ ١٧٣.\n(١) من (س).\n(٢) قال الراغب الأصبهانيّ في \"مفردات ألفاظ القرآن\" (١٦٧): الزيغ: الميل عن الأستقامة إلى أحد الجانبين، وزاغ وزال ومال متقاربة، لكن زاغ لا يقال إلَّا فيما كان عن حق إلى باطل.\nوانظر: \"روح المعاني\" للألوسي ٣/ ٨٢.","vol":"8","page":42},{"text":"اختلفوا في المعني بهذِه الآية:\nفقال الربيع: هم وفد نجران، خاصموا رسول الله - ﷺ - في عيسى ﵇، فقالوا له: ألست تزعم أنه كلمة الله وروح منه؟ قال: \"بلى\"، قالوا: فحسبنا، فأنزل الله تعالى هذِه الآية (١).\nوقال الكلبيّ: هم اليهود، طلبوا علم أجل هذِه الأمة، واستخراجه من حساب الجُمّل. (٢) (٣) وقال ابن جريج: هم (٤) المنافقون (٥).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٣/ ١٦٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٨٥ عن الربيع بلفظه، وإسناده مرسل.\n(٢) الجُمّل -بضم الجيم وتشديد الميم المفتوحة- هو الحساب الخرافيُّ، المبني على الحروف المقطَّعة: أ، ب، ج، د.\nقال أبو منصور الجواليقيّ في \"المعرَّب\" (ص ١٤٨): وأما الجمل من الحساب فلا أحسبه عربيًّا فصيحًا، وهو ما قُطِّع على حروف أبي جاد ..\nوحساب الجمل مصادم لنصوص الشريعة القطعيَّة، وللآيات البيِّنات التي وردت في أمر قيام الساعة، وأن هذا مما استأثر الله بعلمه، وأرشد رسوله - ﷺ - أن يقول لمن يسأله عنها: ﴿قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً﴾ [الأعراف: ١٨٧] فكيف تزعم يهود -إن صحت الرواية عنهم- علم أجل أمة محمَّد - ﷺ -، إن هذا لبهتان عظيم.\nانظر: \"لسان العرب\" ١١/ ١٢٣ (جمل)، \"تفسير كتاب الله العزيز\" للشيخ هود بن مُحكم الهواريِّ ١/ ٧٨ - ٧٩، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٧.\n(٣) تقدم تخريجه، وأنه حديث ضعيف جدًّا، ولوائح الضعف عليه ظاهرة.\n(٤) من (س)، (ن).\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ١٧٦ عن ابن جريج مثله.\nوانظر: \"اللباب\" لابن عادل ٥/ ٣٧.","vol":"8","page":43},{"text":"وقال الحسن: هم الخوارج، وكان قتادة إذا قرأ هذِه الآية: ﴿فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ﴾ قال: إن لم يكونوا الحرورية والسبائية، فلا أدري من هم؟ (١).\nوقال بعضهم: هم جميع المبتدعة (٢) -أعاذنا الله من البدعة برحمته.\n[٧٠٦] أخبرنا عبد الله بن حامد (٣)، ثنا حامد بن محمَّد (٤)، ثنا محمَّد بن أيوب (٥)، ثنا أبو الوليد (٦)، حدثنا (٧)، يزيد بن إبراهيم (٨)،\n_________\n(١) أخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١١٥، ومن طريقه الطبري في \"جامع البيان\" ٣/ ١٧٨، من طريق معمر قال: وكان قتادة إذا قرأ هذِه الآية .. فذكر مثله، وفيه زيادة.\nانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٣٧.\n(٢) قال الإِمام الألوسيُّ في \"روح المعاني\" للألوسي ٣/ ١٨٢ بعد أن ذكر جملة من أقوال أهل العلم في المعنيّ بهذِه الآية: وظاهر اللفظ العموم لسائر من زاغ عن الحق، فليحمل ما ذكر على بيان بعض ما صدق عليه العام دون التخصيص.\nانظر: \"زاد المسير\" لابن الجوزي ١/ ٣٥٣، \"مفاتيح الغيب\" للرازي ٧/ ١٧٤.\n(٣) الماهانيّ الوزان، لم يذكر بجرح أو تعديل.\n(٤) الهروي، أبو علي الرفَّاء، ثقة، صدوق.\n(٥) محمَّد بن أيوب بن يحيى بن الضُّرَيْس، البجلي الرازي، حافظ محدِّث، ثقة.\n(٦) هشام بن عبد الملك الباهليُّ، مولاهم، أبو الوليد الطيالسيّ، ثقة ثبت.\n(٧) أقحم في السند، في هذا الموضع قوله: يزيد بن هارون، وليست في أصل السند، كما سيأتي.\n(٨) يزيد بن إبراهيم التُّسْتريّ، أبو سعيد، نزيل البصرة. سمع من ابن سيرين وابن أبي مليكة وقتادة وطائفة. حدث عنه ابن المبارك ووكيع ويزيد بن هارون وآخرون. وثقه غير واحد. وقال الحافظ: ثقة، ثبت، إلا في روايته عن قتادة، ففيها لين. وانظر: \"تهذيب الكمال\" للمزي ٣٢/ ٧٧، \"تقريب التهذيب\" (٧٦٨٤).","vol":"8","page":44},{"text":"وحماد بن سلمة (١)، جميعًا، عن عبد الله بن أبي مليكة (٢)، عن القاسم (٣)، عن عائشة (٤) ﵂.\n[٧٠٧] وأخبرني ابن فنجويه (٥)، ثنا عمر بن الخطاب (٦)، حدثنا عبد الله بن الفضل (٧)، ثنا سويد بن سعيد (٨)، ثنا معتمر بن سليمان (٩)، عن أيوب (١٠)، عن ابن أبي مليكة (١١)، عن عائشة ﵂ قالت: إن رسول الله - ﷺ - قرأ هذِه: ﴿هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ﴾ الآية كلها، فقال - ﷺ -: \"إذا رأيتم الذين يسألون عمّا تشابه منه، ويجادلون فيه، فهم الذين عني الله سبحانه؛ فاحذروهم، ولا تجالسوهم\" (١٢).\n_________\n(١) البصري أبو سلمة. ثقة، عابد، أثبت الناس في ثابت، وتغير حفظه بأخرة.\n(٢) عبد الله بن عبيد الله بن أبي مليكة ثقة فقيه.\n(٣) القاسم بن محمَّد بن أبي بكر الصديق: ثقة.\n(٤) بنت الصديق وأم المؤمنين.\n(٥) الحسين بن محمَّد بن الحسين أبو عبد الله ثقة صدوق، كثير الرواية للمناكير.\n(٦) عمر بن الخطاب، لم يتبين لي من هو؟ ! .\n(٧) عبد الله بن الفضل، لم أجده.\n(٨) الهروي، أبو محمَّد الحَدَثَانيُّ، الأنباري، صدوق في نفسه، إلَّا أنه عمي، فصار يتلقن ما ليس من حديثه. فأفحش فيه ابن معين القول.\n(٩) التيميّ، أبو محمَّد البصريُّ، يلقَّب بالطّفَيْل. ثقة.\n(١٠) أيوب بن أبي تميمة: كيسان، السختياني، أبو بكر البصري. ثقة، ثبت، حجة من كبار الفقهاء والعباد.\n(١١) ثقة فقيه.\n(١٢) [٧٠٦]، [٧٠٧] الحكم على الإسناد: =","vol":"8","page":45},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أورد الثعلبيّ الحديث من طريقين:\nالأول منهما: صحيح إسناده. والثاني: في إسناده من لم أجده.\nالتخريج:\nاختلف الرواة فيه عن ابن أبي مليكة:\nفقد أخرج سعيد بن منصور في \"السنن\" ٣/ ١٠٣٢ (٤٩٢) من طريق حماد بن يحيى الأبح، وعبد الرزاق في \"تفسير القرآن\" ١/ ١١٦ ومن طريقه الطبري في \"جامع البيان\" ٣/ ١٧٨، وأحمد في \"المسند\" ٦/ ٤٨ (٢٤٢١٠)، وابن ماجه في \"السنن\" في المقدمة، باب اجتناب البدع والجدل (٣٨)، وابن أبي عاصم في \"السنة\" ١/ ٩ (٦)، والطبري في \"جامع البيان\" ٣/ ١٧٨ - ١٧٩، والطحاوي في \"شرح مشكل الآثار\" ٣/ ٢٠٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٢٧٧ (٧٦)، والآجري في \"الشريعة\" (ص ٢٦، ٢٧، ٧٢، ٣٣٢)، والبيهقيُّ في \"دلائل النبوة\" ٦/ ٥٤٦ من طرق، عن أيوب، عن ابن أبي مليكة عن عائشة به، نحوه.\nوأخرج الترمذي في أبواب التفسير، باب تفسير سورة آل عمران، من طريق ابن عامر، واسمه: صالح بن رستم، عن ابن أبي مليكة، عن عائشة قالت: سألت رسول الله - ﷺ - الحديث، بنحوه.\nقال الترمذي في \"السنن\" (٢٩٩٣ - ٢٩٩٤): هذا حديث حسن صحيح، هكذا روى غير واحد هذا الحديث، عن ابن أبي مليكة، عن عائشة، ولم يذكروا فيه عن القاسم بن محمَّد، وإنما ذكره يزيد بن إبراهيم، عن القاسم بن محمَّد، في هذا الحديث، وابن أبي مليكة هو عبد الله بن عبيد الله بن أبي مليكة، وقد سمع من عائشة أيضًا. انتهى.\nقال ابن حجر في \"العجاب في بيان الأسباب\" ٢/ ٦٦١: وقد وافقه حمَّاد بن زيد في إحدى الروايتين عنه، كما تقدم من طريق ابن أبي حاتم.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ٨ - ٩.\nوأخرج الطبري في \"جامع البيان\" ٣/ ١٧٩، والطحاوي في \"مشكل الآثار\" ٣/ ٢٠٧ من طرق، عن نافع بن عمر الجمحي، عن ابن أبي مليكة، عن عائشة به، نحوه. =","vol":"8","page":46},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وذكره يزيد بن إبراهيم التستري، وحمَّاد بن سلمة، عن ابن أبي مليكة، عن القاسم بن محمَّد، عن عائشة، فجعلا بينه وبين عائشة القاسم.\nوقد أخرج البخاري في كتاب التفسير، تفسير سورة آل عمران، باب: ﴿مِنْهُ آيَاتٌ مُحْكَمَاتٌ﴾ (٤٥٤٧) وفي \"خلق أفعال العباد\" (ص ٦٣) (١٦٦)، ومسلم في كتاب العلم، باب النهي عن اتباع متشابه القرآن (٢٦٦٥)، وأبو داود كتاب السنة، باب النهي عن الجدال واتباع المتشابه من القرآن (٤٥٩٨)، من طرق عن يزيد بن إبراهيم التستري، عن ابن أبي مليكة، عن القاسم بن محمَّد، عن عائشة به، نحوه. وأما رواية حمَّاد بن سلمة:\nفقد أخرجها الطيالسي في \"مسنده\" (ص ٢٠٣) (١٤٣٢) ومن طريقه الآجريُّ في \"الشريعة\" (ص ٣٣٢) والدارمي في \"السنن\" ١/ ٥٩ (١٤٥)، عن حمَّاد ويزيد معًا، وابن أبي عاصم في \"السنة\" ١/ ٩ (٥)، والطبري في \"جامع البيان\" ٣/ ١٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٥، عن يزيد وحمَّاد معًا، وأبو نعيم في \"حلية الأولياء\" ٢/ ١٨٥، عن يزيد وحمَّاد معًا، أما الطيالسيّ فعن حماد بن سلمة، والباقي من طرق، عن حمَّاد بن سلمة، عن ابن أبي مليكة، عن القاسم بن محمَّد، عن عائشة نحوه، لكن خالفهم الوليد بن مسلم فرواه عن حمَّاد، عن عبد الرحمن بن القاسم، عن أبيه، عن عائشة نحوه.\nقال ابن حجر في \"العجاب في بيان الأسباب\" ٢/ ٦٦١: وقد أغرب الوليد بن مسلم فرواه عن حمَّاد عن عبد الرحمن بن القاسم عن أبيه عن عائشة. وهذا مقتضى قول الدارقطنيِّ، كما في \"النكت الظراف\" لابن حجر ١٢/ ٢٦١، ولكن يترجح عند ابن حجر تصحيح الطريقين فقال في \"العجاب في بيان الأسباب\" ٢/ ٦٦٢ - ٦٦١: والذي يظهر أن حمَّاد بن سلمة كان يتنوع في إيراده، فإن كان حفظه، فالطرق كلها صحيحة.\nوقال الشيخ أحمد شاكر يرحمه الله في تعليقه على \"جامع البيان\" للطبري ٦/ ١٩٣ هامش رقم (١): وهذا إسناد صحيح، وهو متابعة صحيحة قوية لرواية ابن أبي مليكة عن القاسم بن محمَّد عن عائشة. =","vol":"8","page":47},{"text":"﴿ابْتِغَاءَ الْفِتْنَةِ﴾: طلب الشرك، قاله الربيع (١)، والسديُّ (٢)، وابن الزبير (٣)، وقال مجاهد (٤): ابتغاء الشبهات واللبس؛ ليضلوا بها جُهَّالهم (٥).\n_________\n= وأشار -يرحمه الله- إلى أن زيادة القاسم بن محمَّد من المزيد في متصل الأسانيد وكل صحيح، سمعه ابن أبي مليكة من عائشة وسمعه من القاسم عن عائشة. انتهى، بتصرف يسير.\nقال الشيخ الألبانيُّ في \"صحيح سنن الترمذيّ\" ٣/ ٣٠ - ٣١ (٢٣٩٢): صحيح.\nوقد تابع ابن أبي مليكة والقاسم بن محمَّد، عروة بن الزبير عن عائشة به نحوه أشار بذلك أبو نعيم في \"حلية الأولياء\" ٢/ ١٨٥، ولم يذكر لفظه.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ١٠ - ١١، \"فتح القدير\" للشوكاني ١/ ٣١٨، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٧.\n(١) أخرجه الطبري في \"جامع البيان\" ٣/ ١٨٠، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٦/ ١٩٦ (٦٦١٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٦ بلفظ: إرادة الشرك.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣/ ١٨٠ عنه بلفظ مغاير، ونصُّه: أي: اللَّبس. ورواه ابن هشام في \"السيرة النبوية\" ٢/ ٥٧٧ من قول محمَّد بن إسحاق لم يجاوز به. وانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٣٨ - ٣٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣/ ١٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٦ عنه، بلفظ: ﴿ابْتِغَاءَ الْفِتْنَةِ﴾: الشبهات، مما هلكوا به. وذكره البخاري معلقًا عنه، بلفظ: المشتبهات.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٢٠٩ \"تفسير مجاهد\" (ص ١٢٢).\n(٥) قال الطبري في \"جامع البيان\" ٣/ ١٨٠: وأولى القولين في ذلك بالصواب قول من قال: معناه: إرادة الشبهات واللَّبس ... لأن الذين نزلت فيهم هذِه الآية كانوا أهل شرك، وإنما أرادوا، بطلب تأويل ما طلبوا تأويله، اللَّبس على المسلمين ... =","vol":"8","page":48},{"text":"﴿وَابْتِغَاءَ تَأْوِيلِهِ﴾: تفسيره وعلمه، دليله قوله تعالى: ﴿سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا﴾ (١)، وقوله: ﴿ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا﴾ (٢) (٣).\nوقيل: ابتغاء عاقبته، وطلب مدة أجل أمة محمَّد - ﷺ -، من حساب الجُمَّل (٤)، دليله قوله تعالى: ﴿ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا﴾ (٥): أي: عاقبة، وأصله من قوله العرب: تأول الشيء، إذا انتهى.\nقال الأعشى:\nولكنَّها كانت تأول حبَّها ... تأول ربعيِّ السقاب، فأصحبا (٦)\n_________\n= فلا معنى أن يقال: فعلوا ذلك، إرادة الشرك، وهم كانوا مشركين. انتهى مختصرًا.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٣ - ١٤: متبعو المتشابه لا يخلو أن يتبعوه ويجمعوه؛ طلبًا للتشكيك في القرآن وإضلال العوام .. أو طلبًا لاعتقاد ظواهر المتشابه. انتهى مختصرا.\n(١) الكهف: ٧٨.\n(٢) الكهف: ٨٢.\n(٣) انظر: هذا الوجه في: \"مجاز القرآن\" لأبي عبيدة ١/ ٨٦، \"العين\" للخليل ٨/ ٣٦٩، \"نزهة الأعين\" لابن الجوزيِّ (١٢١).\n(٤) تقدم بيان ذلك، وأنه ضعيف، معنى وصناعةً، وما يصنعه إلا ملحد يريد شين الإِسلام، أو جاهل في غاية الجهل، وقلة المبالاة بالدين.\nانظر: \"الموضوعات\" لابن الجوزيِّ ١/ ١٤٤.\n(٥) النساء: ٥٩.\n(٦) البيت في \"ديوان الأعشى\" (ص ١١٣)، وأورد بعض أهل اللغة البيت كشاهد على أن التأويل يأتي بمعنى المرجع والعاقبة.","vol":"8","page":49},{"text":"يقول: ما زال حبي لها يزيد، حتى تناهى، فانقدت لها، واتبعتها.\nقال الله تعالى: ﴿وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ﴾.\nاختلف العلماء في نظم هذِه الآية: فقال قوم: الواو في قوله تعالى: ﴿وَالرَّاسِخُونَ فِي الْعِلْمِ﴾ واو العطف، يعني: أن تأويل المتشابه يعلمه الله تعالى، ويعلمه الراسخون في العلم، وهم مع علمهم يقولون: ﴿آمَنَّا بِهِ﴾.\nوهذا قول مجَاهد (١)، والربيع (٢)، ومحمد بن جعفر بن الزبير (٣)، واختيار القتيبيّ (٤)، قالوا: يعلمونه ويقولون: آمنا به، وحينئذ يكون\n_________\n= قال أبو عبيدة في \"مجاز القرآن\" ١/ ٨٦: قوله: تأول حبّها: تفسيره ومرجعه. أي: أنه كان صغيرًا في قلبه، فلم يزل ينبت حتى أصحب، فصار قديمًا، كهذا السقب الصغير، لم يزل يُنسب، حتى أصحب، فصار كبيرًا مثل أمه.\nوانظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ١٦٢ (أول)، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٦، \"إملاء ما من به الرحمن\" للعكبريِّ ١/ ١٢٤، \"الدر المصون\" للسمين الحلبي ٣/ ٢٨.\n(١) أخرجه الطبري في \"جامع البيان\" ٣/ ١٨٣ من طريق ابن أبي نجيح عنه نحوه، وذكره ابن الأنباري في \"الأضداد\" (٤٢٤)، وفي \"إيضاح الوقف والابتداء\" ٢/ ٥٦٥ (١٥٨) عنه نحوه، وذكره ابن حجر في \"فتح الباري\" ٨/ ٢١٠ عنه، ونسبه لعبد بن حميد.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣/ ١٨٣ عنه نحوه.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ١١.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣/ ١٨٣ عنه بلفظ: ﴿وَمَا يَعْلَمُ تَأْوِيلَهُ﴾ الذي أراد ما أراد ﴿إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا﴾.\n(٤) اختياره: ذكره في كتابه \"تأويل مشكل القرآن\" (ص ٩٨ - ١٠٠) ولفظه: .. ولسنا =","vol":"8","page":50},{"text":"قوله تعالى (١): ﴿يَقُولُونَ﴾: حالًا، والمعنى: والراسخون في العلم قائلين: آمنا به.\nيقول ابن مفرِّغ الحميريِّ:\nالريح تبكي شجوها ... والبرق يلمع في غمامة (٢)\nأراد: والبرق لامعًا في غمامة تبكي شجوها أيضًا، ولو لم يكن البرق شِرك الريح في البكاء، لم يكن لذكر البرق ولمعانه معنى (٣).\n_________\n= ممن يزعم أن المتشابه في القرآن لا يعلمه الراسخون في العلم. انتهى. وهو اختيار أبي جعفر النحاس، والإمام النووي، ومكي بن أبي طالب القيسي، وابن الحاجب، وغيرهم.\nانظر: \"إعراب القرآن\" للنحاس ١/ ٣١٠، \"الأضداد\" لابن الأنباري (ص ٤٢٧)، \"شرح صحيح مسلم\" للنووي ١٦/ ٢١٨، \"مشكل إعراب القرآن\" لمكي ١/ ١٢٦، \"الكشاف\" للزمخشريِّ ١/ ١٣٤، \"مفاتيح الغيب\" للرازيّ ٧/ ١٧٦.\n(١) من (س)، (ن).\n(٢) البيت في \"ديوان ابن مفرِّغ\" (ص ٢٠٨)، \"طبقات الشعراء\" لابن سلَّام ٢/ ٦٨٨ - ٦٨٩، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٧٤، ١٢٧)، \"الصاحبيُّ في فقه اللغة\" لابن فارس (ص ٢٣٨)، وفي بعضها اختلاف.\n(٣) جاء في \"الأمالي\" للزجاجيّ (ص ٧٣) أن المبرد سأل أبا الفضل الرياشيَّ عن معنى قول الشاعر، فذكر بيت مفرِّغ؟ فقال: هو عندي كقولهم: ويل للشجيِّ من الخليِّ -يعني: أن البرق يضحك، والربح تبكي-، فضربه مثلًا لنفسه. قال: وغير الرياشيّ يذهب إلى أن الريح تبكي شجوها، والبرق يبكي أيضًا، وجعل (يلمع) حالًا، والتقدير: الريح تبكي شجوها، والبرق لامعًا في الغمامة.\nوانظر: \"الأضداد\" لابن الأنباري (ص ٤٢٤)، \"باهر البرهان\" لبيان الحق النيسابوريِّ ١/ ٢٧٧، \"الأمالي\" للمرتضى ٢/ ٩٦.","vol":"8","page":51},{"text":"ودليل هذا التأويل قوله ﷿: ﴿مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ﴾ ثم قال: ﴿لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ﴾ الآية (١)، ثم قال: ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ﴾: يعني: وللذين، ثم قال: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾: ثم أخبر عنهم أنهم يقولون: ﴿رَبَّنَا اغْفِرْ لَنَا﴾ الآية.\nولا شك أن قوله: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾: عطف على قوله: ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ﴾ وأنهم مشاركون للفقراء المهاجرين والأنصار في الفيء ﴿يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا﴾: من صلة: ﴿الَّذِينَ جَاءُوا﴾ فمعنى الآية: والذين جاؤوا من بعدهم -وهم مع أستحقاقهم الفيء- ﴿يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا﴾ أي: قائلين: على الحال، وكذلك ها هنا.\nقوله تعالى: ﴿يَقُولُونَ آمَنَّا بِهِ﴾: من صفة الراسخين، أي: وهم مع ذلك يقولون: ﴿آمَنَّا بِهِ﴾: أي: قائلين ذلك؛ على الحال. وإن شئت أضمرت في ﴿يَقُولُونَ﴾ واوًا ناسقة، أي: ويقولون: آمنا به.\nومما يؤكد هذا القول أن الله تعالى لم ينزل كتابه إلَّا لينتفع به عبادُه؛ ويدل به على المعنى الذي أراده فقال (عز من قائل) (٢): ﴿كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ﴾ (٣)، وقال تعالى: ﴿بِلِسَانٍ عَرَبِيٍّ مُبِينٍ (١٩٥)﴾ (٤) والمبين: الظاهر، وقال تعالى: ﴿بِكِتَابٍ فَصَّلْنَاهُ عَلَى عِلْمٍ﴾ (٥) فوصف\n_________\n(١) الحشر: ٦ - ٧.\n(٢) من (س)، (ن).\n(٣) ص: ٢٩.\n(٤) الشعراء: ١٩٥.\n(٥) الأعراف: ٥٢.","vol":"8","page":52},{"text":"جميعه بالتفصيل والتبيين، وقال (﷿) (١): ﴿لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ﴾ (٢) ولا يجوز أن يبيّن ما لم يُعلم، وإذا جاز أن يعرفه الرسول - ﷺ - مع قوله تعالى: ﴿وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ﴾ جاز أن يعرفه الربَّانيون من أصحابه.\nوقال تعالى: ﴿اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ﴾ (٣) ولا يأمرنا (٤) باتباع ما لم يعلم؛ ولأنه لو لم يكن للراسخين في العلم به حظ، لم يكن لهم على المتعلمين والجهَّال فضل؛ لأنهم -أيضًا- يقولون: ﴿آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا﴾ ولأنَّا لم نر المفسرين إلى هذِه الغاية توقفوا عن شيء في تفسير القرآن، وقالوا: هذا متشابه لا يعلمه إلَّا الله، بل أمرُّوه كله، وفسَّروه، حتى حروف التهجّي، وغيرها (٥).\nوكان ابن عباس - ﵄ - يقول، في هذِه الآية: أنا من الراسخين في العلم. وقرأ مجاهد هذِه (٦) الآية، وقال: أنا ممن يعلم تأويله (٧).\n_________\n(١) من (س)، (ن).\n(٢) النحل: ٤٤.\n(٣) الأعراف: ٣.\n(٤) في الأصل: يأمر. والمثبت من (س)، (ن).\nهذا الوجه مسبوق إليه. وظاهر لفظ الثعلبيِّ أن يكون ذلك من كلام ابن قتيبة في كتابه \"تأويل مشكل القرآن\" (ص ٩٨ - ١٠١).\n(٥) وانظر: \"الأضداد\" لابن الأنباري (ص ٤٢٧)، \"اللباب\" لابن عادل الدمشقي ٥/ ٤٠ - ٤١، \"الأمالي\" للمرتضى ٢/ ٩٤، \"تفسير القرآن العظيم\" لابن كثير ٣/ ١٤، \"معالم التنزيل\" للبغوي ٢/ ١٠.\n(٦) من (س).\n(٧) أخرج الطبري في \"جامع البيان\" ٣/ ١٨٣، وابن الأنباري في \"الأضداد\" (٤٢٤) من طريق ابن أبي نجيح عن مجاهد عن ابن عباس أنه قال: أنا ممن يعلم تأويله. وذكره البغوي معلقًا، من قول ابن عباس. =","vol":"8","page":53},{"text":"وروى (١) سماك (٢)، عن عكرمة (٣)، عن ابن عباس - ﵄ - (٤)، قال: كل القرآن أعلم تأويله إلَّا أربعًا: غسلين، وحنانًا، والأواه، والرقيم (٥).\nوهذا إنما قاله ابن عباس في وقت، ثم علمها بعد ذلك،\n_________\n= \"معالم التنزيل\" ٢/ ١٠. وذكره القرطبيُّ في \"الجامع لأحكام القرآن\" ٤/ ١٣، وابن الجوزيِّ في \"زاد المسير\" ١/ ٣٥٤ من قول ابن عباس ومجاهد. وذكره ابن عطية في \"المحرر الوجيز\" ١/ ٤٠٣، والماورديِّ في \"النكت والعيون\" ١/ ٣٧٢، والنحاس في \"معاني القرآن\" ١/ ٣٥٣: من قول ابن عباس من طريق مجاهد.\n(١) من (س)، (ن).\n(٢) سماك بن حرب، الذهلي، أبو المغيرة، صدوق وروايته عن عكرمة خاصة مضطربة، وتغير بأخرة فكان ربما ثلقن.\n(٣) عكرمة القرشي، أبو عبد الله المدني، مولى ابن عباس، ثقة ثبت عالم بالتفسير، لا تثبت عنه بدعة.\n(٤) عبد الله بن عباس صحابي مشهور.\n(٥) الحكم على الإسناد:\nفيه سماك بن حرب صدوق روايته عن عكرمة خاصة مضطربة، وتغير بأخرة، فكان ربما تلقن. المراد بالأربع: ما جاء في قول الله تعالى: ﴿فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ (٣٥) وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ (٣٦)﴾ [الحاقة: ٣٥، ٣٦] ﴿وَحَنَانًا مِنْ لَدُنَّا وَزَكَاةً وَكَانَ تَقِيًّا (١٣)﴾ [مريم: ١٣] ﴿إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ﴾ [التوبة: ١١٤] ﴿أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا (٩)﴾ [الكهف: ٩].\nالتخريج:\nوأخرج عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٩٧ من طريق سماك به، مثله، وذكره ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٩٩) عن عبد الرزاق به، مثله. ورواية سماك عن عكرمة مضْطَربة كما تقدَّم.\nوانظر: \"تهذيب الكمال\" للمزي ٨/ ١٢٨ (٢٥٦٢).","vol":"8","page":54},{"text":"وفسّرها (١).\nوقال الآخرون: الواو في قوله تعالى: ﴿وَالرَّاسِخُونَ فِي الْعِلْمِ﴾ واو الاستئناف، وتم الكلام وانقطع عند قوله تعالى: ﴿وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ﴾، ثم ابتدأ، فقال: ﴿وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا﴾ فيكون قوله تعالى: ﴿وَالرَّاسِخُونَ﴾ ابتداء، وخبره في ﴿يَقُولُونَ﴾. وهذا قول عائشة (٢)، وعروة بن الزبير (٣)، ورواية طاوس، عن ابن عباس (٤)،\n_________\n(١) انظر: بيان ذلك في: \"تأويل مشكل القرآن\" لابن قتيبة (٩٨ - ١٠١)، \"اللباب\" لابن عادل الدمشقي ٥/ ٤١، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٢١، \"الدر المنثور\" للسيوطي ٢/ ١١، \"تفسير القرآن\" للسمعانيّ ١/ ٢٩٦.\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ١٨٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٩ عن عائشة ﵂ ... قالت: كان من رسوخهم في العلم أن آمنوا بمحكمه ومتشابهه، لا يعلمونه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣/ ١٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٩: بلفظ: إن الراسخين في العلم لا يعلمون تأويله، ولكنهم يقولون: ﴿آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا﴾.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ١١.\n(٤) أخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١١٦، ومن طريقه الطبري في \"جامع البيان\" ٣/ ١٨٢، وابن الأنباريِّ في \"الأضداد\" (ص ٤٢٦)، والحاكم في \"المستدرك\" وصححه، من جهة ابن طاوس، عن أبيه قال: كان ابن عباس يقرؤها: (وما يعلم تأويله إلا الله ويقول الراسخون في العلم آمنّا به).\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ١٠.\nوقد ردَّ النحاس في \"إعرب القرآن\" ١/ ٣١٠ القراءة المروية عن ابن عباس؛ لمخالفتها للمصحف، حتى وإن صحت، فليس فيها حجة لمن قال: الراسخون =","vol":"8","page":55},{"text":"واختيار الكسائي، والفراء (١)، والمفضل بن سلمة، ومحمد بن جرير (٢)، قالوا: إن الراسخين لا يعلمون تأويله، ولكنهم يؤمنون به، والآية راجعة على هذا التأويل (إلى العلم) (٣) بمدة أجل هذِه الأمة، ووقت قيام الساعة، وفناء الدنيا، ووقت طلوع الشمس من مغربها، ونزول عيسى (ابن مريم) (٤) ﵇، وخروج الدجّال، ويأجوج ومأجوج، وعلم الروح، ونحوها، مما استأثر الله ﷿ بعلمه، ولم يطلع عليه أحدًا من خلقه.\nوقال بعضهم: يجوز أن يكون للقرآن تأويل، استأثر الله تعالى\n_________\n= في العلم لا يعلمون تأويله، ويكون تقديره: وما يعلم تأويله إلا الله، والراسخون في العلم، ويقول الراسخون في العلم: آمنا به. فأظهر ضمير الراسخين؛ ليبيِّن المعنى. انتهى بتصرف.\nوانظر: \"مشكل إعراب القرآن\" لمكي ١/ ١٢٦.\nلكن يرى ابن حجر في \"فتح الباري\" ٨/ ٢١٠ أن تقديم قول الصحابيِّ على من هو دونه أولى، فقال بعد أن ذكر قول ابن عباس: فهذا يدل على أن الواو للاستئناف؛ لأن هذِه الرواية، وإن لم تثبت بها القراءة، أقل درجاتها أن تكون خبرًا بإسناد صحيح إلى ترجمان القرآن، فيقدم كلامه في ذلك على من دونه، ويؤيد ذلك أن الآية دلَّت على ذم متبعي المتشابه، لوصفهم بالزيغ وابتغاء الفتنة، وصرح بوفق ذلك حديث الباب، ودلت الآية على مدح الذين فوَّضوا العلم إلى الله، وسلَّموا إليه، كما مدح الله المؤمنين بالغيب.\nوانظر: \"تفسير القرآن\" للسمعاني ١/ ٩٦.\n(١) \"معاني القرآن\" ١/ ١٩١.\n(٢) انظر: \"جامع البيان\" الطبري ٣/ ١٨٤.\n(٣) من (س)، (ن).\n(٤) من (س)، (ن).","vol":"8","page":56},{"text":"بعلمه، دون ما (نفسّره نحن) (١) لأنا (٢) لا نعلم مراد الله تعالى في قوله (٣) ولم نتعبد بذلك، بل ألزمنا العمل بأوامره، واجتناب نواهيه، ومما يصدق هذا القول (٤) قراءة عبد الله: (إن تأويله إلا عند الله، والراسخون في العلم يقولون آمنا به) (٥)، وفي حرف أبيٍّ، وابن عباس، - ﵄ -: (ويقول الراسخون في العلم آمنا به) (٦). ودليله أيضًا ما روي عن عمر بن عبد العزيز: أنه قرأ هذِه الآية (ثم قال) (٧): انتهى علم الراسخين في العلم بتأويل القرآن إلى (٨) أن قالوا: ﴿آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا﴾ (٩).\n_________\n(١) في الأصل: يفسر لنا. والمثبت من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) في الأصل: التأويل. والمثبت من (س)، (ن).\n(٥) انظر: \"المصاحف\" لابن أبي داود ١/ ٣٠٠، \"الأضداد\" لابن الأنباري (ص ٤٢٦)، \"معاني القرآن\" للفراء ١/ ١٩١، وفي \"جامع البيان\" للطبري ٣/ ١٨٤ عن ابن مسعود، بلفظ: وإن حقيقة تأويله إلا عند الله.\nوانظر: \"الإكليل في استنباط التنزيل\" للسيوطيِّ (ص ٥١).\n(٦) انظر: \"الأضداد\" لابن الأنباري (٤٢٦)، \"معاني القرآن\" للفراء ١/ ١٩١، \"جامع البيان\" للطبري ٣/ ١٨٢، \"الكشاف\" للزمخشري ١/ ١٣٥، \"فتح الباري\" لابن حجر ٨/ ٢١٠ عن أبيِّ بن كعب.\n(٧) من (س)، (ن).\n(٨) في الأصل: إلَّا. والمثبت من (س)، (ن).\n(٩) أخرج الطبري في \"جامع البيان\" ٣/ ١٨٣ عن عمر بن عبد العزيز مثله.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ١٠.","vol":"8","page":57},{"text":"وقال أبو نهيك الأسدي (١): إنكم تصلون هذِه الآية، وإنها مقطوعة (٢)\nوهذا القول أقيس في العربية، وأشبه بظاهر الآية (والقصة. والله أعلم) (٣) (بالصواب) (٤) (٥).\n_________\n(١) أبو نهيك -بفتح أوله- الأسديُّ أو الضبيُّ، واسمه: القاسم بن محمَّد. مقبول، من السادسة.\nانظر: \"تهذيب التهذيب\" لابن حجر ١٢/ ٢٥٩ (١٢٠٠)، \"تقريب التهذيب\" لابن حجر (٣٣).\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ١٨٣ عن أبي نهيك الأسدي قوله .. فذكر مثله. وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٩ من قول أبي الشعثاء، وأبي نهيك نحوه.\nوانظر: \"الإتقان\" للسيوطي ٢/ ٥٧٩، \"الدر المنثور\" للسيوطي ٢/ ١٠ - ١١.\n(٣) من (س)، (ن).\n(٤) من (س).\n(٥) ذهب أكثر أهل العلم إلى أن الراسخين لا يعلمون المتشابه، وإنما يقولون: آمنا به، على وجه التسليم والانقياد؛ لأن الله ﷾ أثنى على الراسخين في العلم بأنهم قالوا: ﴿آمَنَّا بِهِ﴾ ولولا صحة الإيمان منهم لم يستحقوا الثناء عليه.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٧، \"القطع والائتناف\" للنحَّاس (ص ٢١٢).\nوقد حاول بعض أهل العلم التوفيق بين الآراء المتعارضة في المسألة، فقال ابن عطية في \"المحرر الوجيز\" ٣/ ٤٠٣ - ٤٠٤: وهذِه المسألة إذا تؤملت قرب الخلاف فيها من الاتفاق؛ وذلك أن الله تعالى قسَّم آي الكتاب قسمين: محكمًا ومتشابهًا:\nفالمحكم: هو المتضح المعنى، فكل من يفهم كلام العرب، لا يحتاج فيه إلى نظر ولا يتعلق به شيء يُلْبِس، ويساوي في علمه الراسخ وغيره. =","vol":"8","page":58},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والمتشابه يتنوع: فمنه ما لا يعلم البتة كأمر الروح، وآماد المغيَّبات، التي قد أعلم الله بوقوعها، إلى سائر ذلك.\nومنه ما يُحمل على وجوه في اللغة، ومتاح في كلام العرب، فيتأول، ويُعلم تأويله المستقيم، وُيزال ما فيه مما عسى أن يتعلق به من تأويل غير مستقيم، كقوله في عيسى ﵇: ﴿وَرُوحٌ مِنْهُ﴾ [النساء: ١٧١] إلى غير ذلك، ولا يُسمَّى أحد راسخا إلَّا أن يعلم من هذا النوع كثيرًا، بحسب ما قُدِّر له، وإلَّا فمن لا يعلم سوى المحكم فليس يُسمى راسخًا.\nوقوله تعالى: ﴿وَمَا يَعْلَمُ تَأْوِيلَهُ﴾: الضمير عائد على جميع متشابه القرآن، وهو نوعان، كما ذكرنا، فقوله: ﴿إِلَّا اللَّهُ﴾ مقتضى بدهية العقل أنه يعلمه على الكمال والاستيفاء، يعلم نوعيه جميعًا، فإن جعلنا قوله: ﴿وَالرَّاسِخُونَ﴾ عطفًا على اسم الله تعالى، فالمعنى إدخالهم في علم التأويل، لا على الكمال، بل علمهم إنما هو في النوع الثاني من المتشابه، وبدهية العقل تقضي بهذا، والكلام فصيح على فصاحة العرب كما نقول: ما قام بنصرتي إلَّا فلان وفلان، وأحدهما قد نصرك بأن حارب معك، والآخر إنما أعانك بكلام فقط .. إلى كثير من المُثل. فالمعنى: وما يعلم تأويل المتشابه إلا الله، والراسخون، كلٌّ بقدره، وما يصلح له، والراسخون بحال قولهم في جميعه: ﴿آمَنَّا بِهِ﴾ إذا تحصَّل لهم في الذي لا يُعلم ولا يتصور عليه تمييزه من غيره، فذلك قدر من العلم بتأويله.\nوإن جعلنا قوله: ﴿وَالرَّاسِخُونَ﴾ رفعًا بالابتداء، مقطوعًا مما قبله، فتسميتهم. راسخين، يقتضي بأنهم يعلمون أكثر من المحكم، الذي استوى فيه علم جميع من يفهم كلام العرب، وفي أي شيء هو رسوخهم، إذا لم يعلموا إلَّا ما يعلم الجميع؟ ! وما الرسوخ إلا المعرفة بتصاريف الكلام، وموارد الأحكام، ومواضع المواعظ، وذلك كله بقريحة مُعدَّة! فالمعنى: وما يعلم تأويله، على الاستيفاء، إلا الله، والقوم الذين يعلمون منه ما يمكن أن يعلم يقولون في جميعه: ﴿آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا﴾. وهذا القدر هو الذي تعاطى ابن عباس - ﵁ -، وهو ترجمان القرآن، ولا يتأول عليه أنه علم وقت الساعة، وأمر الروح، وما =","vol":"8","page":59},{"text":"قوله ﷿: ﴿وَالرَّاسِخُونَ﴾: الدَّاخلون في العلم، الذين أتقنوا علمهم، وضبطوه؛ فلا يدخلهم في معرفتهم شك. وأصله: من رسوخ الشيء في الشيء، وهو ثبوته وولوجه فيه. يقال: رسخ الإيمان في قلب فلان، فهو يرسخ رسوخًا ورسْخًا، وكذلك في كل شيء، ورسخ ورصخ واحد، كما يقال مسلوخ ومصلوخ (١).\nقال الشاعر (٢):\nلأصبح العِيْن ركودًا على الـ ... أوشاز أن يرسخن في المَوْحَلِ (٣)\n_________\n= شاكله، فإعراب: ﴿الرَّاسِخُونَ﴾ يحتمل الوجهين. ولذلك قال ابن عباس بهما.\nوالمعنى فيها متقارب بهذا النظر الذي سطَّرناه. انتهى.\nوانظر: \"القطع والائتناف\" للنحاس (ص ٢١٣ - ٢١٥). واختار هذا القول كل من: الزجاج، والحسن، وابن الأنباريّ، والأخفش، وأبي داود، وأبي عبيد، وابن حجر العسقلانيّ، وغيرهم.\n(١) انظر: تلخيصًا مهمًّا أورده الإِمام القرطبيُّ في \"الجامع لأحكام القرآن\" ٤/ ١٦، وانظر: كذلك ملخص رسالة قيِّمة لشيخ الإِسلام ابن تيمية أوردها الشيخ القاسميُّ في \"محاسن التأويل\" ٤/ ٨ - ٣٥، وكلام قيم لأبي المعالي الجوينيِّ في كتاب \"إعلام الموقعين\" لابن القيم ٤/ ٣١١، \"معاني القرآن\" للنحاس ١/ ٣٥١.\nوانظر: \"لسان العرب\" لابن منظور ٣/ ١٨ - ١٩ (رسخ)، \"الصحاح\" للجوهري ١/ ٤٢١ (رسخ)، \"مقاييس اللغة\" لابن فارس ٢/ ٣٩٥ (رسخ)، \"اللباب\" لابن عادل الدمشقي ٥/ ٤١.\n(٢) البيت للمتنخل الهذلي، يصف بقر الوحش، ألجأها من المطر إلى اعتلاء الروابي، خشية الوَحل.\n(٣) البيت في \"أدب الكاتب\" لابن قتيبة (ص ٤٤٦)، \"تاج العروس\" للزبيدي ٥/ ٧٧٣ (وحل)، \"اللالي في شرح أمالي القالي\" للبكري ٢/ ٧٥٢، \"شرح أدب الكاتب\" =","vol":"8","page":60},{"text":"أي: يدخلن في الوحل.\nوقال آخر (١):\nلقد رسخت، في الصدر، مني، مودة ... لليلى، أبت آياتها أن تغيّرا (٢)\nقال المفسّرون: الراسخون: علماء مؤمني أهل الكتاب، مثل: عبد الله بن سلام وأصحابه (٣).\nدليله قوله تعالى: ﴿لَكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ﴾ (٤) يعني: الدارسين علم التوراة (٥).\n_________\n= للجواليقي (ص ٢٨٢)، \"لسان العرب\" لابن منظور (وحل)، منسوبًا للمتنخل الهذلي.\nوذكره الجوهري في \"الصحاح\" ٥/ ١٨٤١ (وحل) غير منسوب.\n(١) لم يتبين لي من هو.\n(٢) أوردت بعض الكتب البيت مستشهدا به على أن معنى الرسوخ: الثبوت والاستقرار ثبوتا متمكنًا، ولم ينسب لأحد.\nانظر: \"البحر المحيط\" لأبي حيان ٢/ ٣٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٤، \"فتح القدير\" للشوكاني ١/ ٣٦٣، \"زاد المسير\" لابن الجوزيِّ ١/ ٣٥٤.\n(٣) هو قول مقاتل بن حيَّان النبطيِّ. أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٠ عنه نحوه.\nقال أبو حيَّان الأندلسي في \"البحر المحيط\" ٢/ ٣٨٥: .. وهذا فيه بعد .. وقد فسَّر الرسوخ في العلم بما لا تدل عليه اللغة، وإنما هي أشياء نشأت عن الرسوخ في العلم.\n(٤) النساء: ١٦٢.\n(٥) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٤١، \"زاد المسير\" لابن الجوزي ١/ ٣٥٤، \"تفسير كتاب الله العزيز\" للشيخ هود بن محكم الهواريِّ ١/ ٢٦٩.","vol":"8","page":61},{"text":"[٧٠٨] أخبرنا عبد الله بن حامد (١)، ثنا أبو الحسين أحمد بن جعفر ابن المنادى (٢)، ثنا أبو محمَّد عبد الله بن عمرو بن أبي سعيد الوراق (٣)، ثنا سفيان بن زياد أبو محمَّد المخرمي (٤)، ثنا الفياض (٥) محمَّد الرقيُّ (٦)، ح (٧).\n[٧٠٩] وأخبرنا أبو القاسم ابن حبيب (٨)، ثنا أبو عبد الله محمَّد بن\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أحمد بن جعفر بن محمَّد بن عبيد الله بن المنادي، البغداديُّ. سمع جده محمَّد بن عبيد الله، ومحمد بن إسحاق الصغاني، وخلق، قال الخطيب: وكان ثقة أمينًا صدوقًا ورعًا حجة فيما يرويه، صنف كتبًا كثيرة وجمع علومًا جمة، توفي سنة (٣٣٦ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٤/ ٦٩، \"غاية النهاية\" لابن الجزري ١/ ٤٤ (١٨٣).\n(٣) لم أجده.\n(٤) سفيان بن زياد الرَّصافيُّ ثم المخرميُّ. ثقة.\nانظر \"تاريخ بغداد\" للخطيب ٩/ ١٨٤، \"تقريب التهذيب\" لابن حجر (٢٤٤٣).\n(٥) من (ن) و(س).\n(٦) فيَّاض بن محمَّد بن سنان الرقِّي، ذكره الإِمام البخاريّ، وابن أبي حاتم، وسكتا عنه.\nانظر: \"التاريخ الكبير\" للبخاري ٧/ ١٣٥، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٨٧ (٤٩٣)، بينما قال الحافظ في \"تعجيل المنفعة\" ٢/ ١١٩: محله الصدق، قاله الحسيني، وقال الحسيني في \"الإكمال\": ليس به بأس، وذكره ابن أبي حاتم وابن خلفون في الثقات. اهـ.\n(٧) من (ن).\n(٨) الحسن بن محمَّد النيسابوريّ المفسر الواعظ، قيل: كذبه الحاكم.","vol":"8","page":62},{"text":"يوسف الهروي (١)، ثنا عثمان بن سعيد (٢)، ثنا نعيم بن حمَّاد (٣)، ثنا الفيَّاض بن محمَّد الرقِّي.\n[٧١٠] وأخبرنا ابن فنجويه (٤)، ثنا عبد الله بن محمَّد (بن شنبة) (٥) (٦)، ثنا أبو الفضل العباس بن يوسف الشكليُّ (٧) (٨)، ثنا إبراهيم بن المهلب (٩)، عن الزهريِّ (١٠)، ثنا نعيم بن حمَّاد، ثنا فياض الرقيّ، حدثنا عبد الله بن يزيد بن آدم (١١) (١٢)، عن أنس بن\n_________\n(١) محمَّد بن يوسف الهرويُّ، أبو عبد الله الشافعي الفقيه. وثَّقه الخطيب البغدادي في \"تاريخ بغداد\" ٣/ ٤٠٥، وانظر: \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٥٢.\n(٢) التميميّ، الدارميُّ، السجستانيُّ. أحد الأعلام الثقات.\n(٣) نعيم بن حمَّاد بن معاوية بن الحارث، أبو عبد الله، المروزيّ. صدوق، يخطئ كثيرًا.\n(٤) الحسين بن محمَّد بن الحسين أبو عبد الله بن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٥) في (ن): ثنا شيبة، والمثبت من (س).\n(٦) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٧) في الأصل: السكلي في (ن): الكلكي، والمثبت من (س).\n(٨) كان صالحًا متنسكًا.\n(٩) لم أجده.\n(١٠) لم أجده.\n(١١) في جميع النسخ: الأودي بعد قوله: (ابن آدم) وهو خطأ مقحم في السند.\n(١٢) عبد الله بن يزيد بن آدم الدمشقيُّ عن واثلة وأبي أمامة، وعنه كثير بن مروان وأبو العطوف وأهل الرقة. قال الإِمام أحمد: أحاديثه موضوعة. وقال الجوزجانيُّ: أحاديثه منكرة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٩٧، \"ميزان الاعتدال\" للذهبي ٢/ ٥٢٦.","vol":"8","page":63},{"text":"مالك، وأبي الدرداء، وأبي أمامة (١)، - ﵃ -، أن رسول الله - ﷺ - سُئل: من الراسخون في العلم؟ فقال: \"من برت يمينه، وصدق لسانه، واستقام قلبه، وعف بطنه وفرجه، فذلك الراسخ في العلم\" (٢).\n[٧١١] وأخبرني ابن فنجويه (٣)، ثنا أبو بكر (بن مالك) (٤) القطيعيُّ (٥)، ثنا أحمد بن علي الأبار (٦)، ثنا أبو طاهر أحمد بن\n_________\n(١) ثلاثتهم من الصحابة المشهورين.\n(٢) [٧٠٨]، [٧٠٩]، [٧١٠]، الحكم على الإسناد:\nضعيف جدًّا؛ لأن فيه عبد الله بن يزيد بن آدم، منعوت بالوضع.\nانظر: \"إرشاد طلَّاب الحقائق\" للإمام النووي (ص ٣٣٠)، \"فتح المغيث\" للسخاوي ١/ ٢٢٤.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ١٨٤ - ١٨٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٩، والطبرانيُّ في \"المعجم الكبير\" ٨/ ١٧٧ (٧٦٥٨) من طريق عبد الله بن يزيد بن آدم قال، وكان أدرك أصحاب رسول الله - ﷺ -: حدثنا أنس بن مالك، وأبو أمامة، وأبو الدرداء أن رسول الله - ﷺ - سئل عن الراسخين في العلم .. فذكر الحديث.\nوفي رواية ابن أبي حاتم من قول أبي الدرداء، وزاد في رواية الطبراني واثلة بن الأسقع.\nقال الهيثميُّ في \"مجمع الزوائد\" ٦/ ٣٢٤: وعبد الله بن يزيد ضعيف.\n(٣) الحسين بن محمَّد، أبو عبد الله، ثقة صدوق، كثير الرواية للمناكير.\n(٤) من (ن).\n(٥) أحمد بن جعفر بن حمدان بن مالك، أبو بكر البغداديُّ، القطيعيُّ الحنبلي ثقة.\n(٦) أحمد بن علي بن مسلم، أبو العباس المعروف بالأبار. ثقة، حافظ، متقن، حسن\nالمذهب.\nانظر: \"تاريخ بغداد\" ٤/ ٣٠٦.","vol":"8","page":64},{"text":"السَّرح (١) (٢)، ثنا ابن وهب (٣) قال: سمعت مالك بن أنس (٤) وسئل عن تفسير الراسخين في العلم، من هم؟، فقال: العالم، العامل بما علم، المتبع له (٥).\nوقال نافع بن زيد (٦): كان يقال: الراسخون في العلم: المتواضعون لله، المتذللون في طلب مرضاته، لا يتعاظمون على من فوقهم، ولا يحتقرون من دونهم (٧).\nوقال بعضهم: الراسخ في العلم: من وجد في علمه أربعة أشياء:\n_________\n(١) في الأصل: السَّرَّاج. والمثبت من (س)، (ن).\n(٢) أَحْمد بن عمرو بن عبد الله بن السَّرح، أبو الطاهر المصريُّ. ثِقَة، روى عن ابن عيينة، وابن وهب، والشافعي، وطائفة، روى عنه مسلم وأبو داود والنَّسائيّ وابن ماجه، وآخرون، مات سنة ٢٥٠ هـ.\nانظر: \"تهذيب الكمال\" للمزي ١/ ٤١٥، \"تقريب التهذيب\" لابن حجر (٨٥).\n(٣) عبد الله بن وهب بن مسلم، القرشيُّ مولاهم، أبو محمَّد المصريُّ. ثِقَة، حافظ، عابد.\n(٤) إمام دار الهجرة، رأس المتقين، وكبير المتثبتين.\n(٥) [٧١١] الحكم على الإسناد:\nرجاله ثقات، إلَّا شيخ المصنف ثِقَة صدوق كثير الرواية للمناكير.\nالتخريج:\nذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ١١، وأبو حبّان في \"البحر المحيط\" ٢/ ٤٠٢ عن مالك، بلفظه.\n(٦) لم يتبين لي من هو.\n(٧) ذكره أبو حيَّان في \"البحر المحيط\" ٢/ ٤٠٢ عن نافع بلفظ: المتواضع لله. ولم ينسبه لأحد.\nوانظر: \"زاد المسير\" لابن الجوزي ١/ ٣٥٤، \"معالم التنزيل\" للبغوي ٢/ ١٠ - ١١.","vol":"8","page":65},{"text":"التقوى بينه وبين الله، والتواضع بينه وبين الحق، والزهد بينه وبين الدنيا، والمجاهدة بينه وبين نفسه (١).\nوقال ابن عباس (٢)، ومجاهد (٣)، والسدي (٤): ﴿يَقُولُونَ آمَنَّا بِهِ﴾: سمَّاهم الله تعالى الراسخين في العلم، فرسوخهم في العلم قولهم (٥): ﴿آمَنَّا بِهِ﴾ أي: المتشابه ﴿كُلٌّ مِنْ عِنْدِ رَبِّنَا﴾: المحكم والمتشابه، والناسخ والمنسوخ، وما علمناه وما لم نعلمه (٦).\n_________\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ١١، وابن عادل الدِّمشقيّ في \"اللباب\" ٥/ ٤١، ولم ينسباه لأحد.\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ١٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠١، من طريق عطية العوفي، عن ابن عباس، بلفظ: ﴿يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا﴾: نؤمن بالمحكم، وندين به، ونؤمن بالمتشابه، ولا ندين به، وهو من عند الله كله ﴿وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ﴾. وهذا لفظ ابن أبي حاتم. وعطية العوفي ضعيف.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٢٤، \"ميزان الاعتدال\" للذهبي ٣/ ٧٩ (٥٦٦٧).\n(٣) لم أقف على قول مجاهد، لكن أخرج الطبري في \"جامع البيان\" ٣/ ١٨٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٠، من طريق مجاهد عن ابن عباس، بلفظ: ﴿كُلٌّ مِنْ عِنْدِ رَبِّنَا﴾ قال: يعني: ما نسخ منه وما لم ينسخ.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ٧، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٤١.\n(٤) أخرج الطبري في \"جامع البيان\" ٣/ ١٨٥ عن السدي نحوه، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٠ عنه، ولم يذكر لفظه.\nانظر: \"زاد المسير\" لابن الجوزي ١/ ٣٥٤.\n(٥) في الأصل: (قوله تعالى) والمثبت من (س)، (ن).\n(٦) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٠٢، \"معالم التنزيل\" للبغوي ٢/ ١٠، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٤٠، \"زاد المسير\" لابن الجوزي ١/ ٣٥٤.","vol":"8","page":66},{"text":"قال المبرد: زعم بعض النَّاس أن (عند) ها هنا صلة، ومعناه: كل من ربنا (١) ﴿وَمَا يَذَّكَّرُ﴾: يتعظ، (بما في القرآن) (٢) ﴿إِلَّا أُولُو الْأَلْبَابِ﴾: ذوو العقول، ولبُّ كل شيء: خالصه، وخيره (٣).\n\n<span data-type=\"title\" id=toc-667>٨ </span>- (قوله ﷿) (٤): ﴿رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا﴾ الآية.\nأي: ويقول الراسخون في العلم، كقوله تعالى في آخر السورة: ﴿وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ (٥).\n﴿رَبَّنَا﴾ أي: ويقولون: ﴿رَبَّنَا لَا تُزِغْ قُلُوبَنَا﴾ أي: لا تملها عن الحق والهدى، كما أزغت قلوب اليهود والنصارى، والذين في قلوبهم زيغ (٦).\nيقال: أزاغ يزيغ إزاغة: إذا أمال، وزاغ يزيغ زيغًا وزيغانًا: إذا\n_________\n(١) قال ابن عادل الدمشقيُّ في \"اللباب\" ٥/ ٤١: فإن قيل: ما الفائدة في لفظ (عند) ولو قال: كل من ربنا لحصل المقصود؟ فالجواب: إن الإيمان بالمتشابه يحتاج فيه إلى مزيد من التأكيد.\nوانظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٠٢.\n(٢) من (س)، (ن).\n(٣) وانظر: \"معاني القرآن\" للزجاج ١/ ٣٧٩، \"مجمل اللغة\" لابن فارس ٣/ ٧٩١ (لب)، \"معجم مقاييس اللغة\" لابن فارس ٥/ ١٩٩.\n(٤) من (س)، (ن).\n(٥) من الآية (١٩١).\nوهو الراجح؛ لاتصال الكلام. \"التسهيل\" لابن جزي ١/ ١٠٠، \"جامع البيان\" للطبري ٣/ ١٨٦، \"فتح القدير\" للشوكاني ١/ ٣١٨.\n(٦) الظاهر أن المصنف نقلها من كلام مقاتل بن حيَّان، كما في \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٦٠٢.","vol":"8","page":67},{"text":"مال (١).\n﴿بَعْدَ إِذْ هَدَيْتَنَا﴾: وفقتنا لدينك، والإيمان بالمحكم والمتشابه من كتابك، ﴿وَهَبْ لَنَا مِنْ لَدُنْكَ﴾: وأعطنا من عندك ﴿رَحْمَةً﴾ توفيقًا وتثبيتًا للذي نحن عليه من الإيمان والهدى.\nوقال الضحاك: تجاوزًا، ومغفرة (٢).\nوقال الصادق: لزومًا لخدمتك على شرط السنَّة (٣).\n﴿إِنَّكَ أَنْتَ الْوَهَّابُ﴾ وفي هذِه الآية ردٌّ على القدرية (٤).\n_________\n(١) انظر: \"لسان العرب\" لابن منظور ٨/ ٤٣٢ (زيغ)، \"الصحاح\" للجوهري ٤/ ٣٢٠ (زيغ)، \"نثر الجمان\" للنائطي (ص ٣٩٢)، \"معاني القرآن\" للزجاج ١/ ٣٧٧.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ١١، وأبو حيَّان في \"البحر المحيط\" ٢/ ٤٠٢، عن الضحاك.\n(٣) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ١٠ - ١١. وانظر: \"زاد المسير\" لابن الجوزي ١/ ٣٥٤، \"البحر المحيط\" لأبي حيان ٢/ ٤٠٢.\n(٤) القدرية: هم نفاة القدر، اتفقوا على أن العبد قادر، خالق لأفعاله، خيرها وشرها، ومستحق على ما يفعله ثوابًا وعقابًا في الدار الآخرة، والربُّ تعالى منزّه أن يضاف إليه شر، وظلم، وفعل هو كفر ومعصية؛ لأنه لو خلق الظلم كان ظالمًا، كما لو خلق العَدْل كان عادلًا. تعالى الله عما يقولون علوًّا كبيرًا.\nانظر: \"الملل والنحل\" للشهرستاني ١/ ٤٥، \"شرح العقيدة الطحاوية\" لابن أبي العز الحنفي (ص ١٥٢ - ١٥٦، ٥٨٨)، \"نقض عثمان بن سعيد الدَّارميّ على المريسيّ الجهميِّ العنيد\" ١/ ١٤٨، \"شرح صحيح مسلم\" للنووي ١/ ١٥٠، \"فتح الباري\" لابن حجر ١/ ١١٩.\nقال ابن المنير في كتابه \"الإنصاف\" ١/ ١٣٥، وهو حاشية على كتاب \"الكشاف\" للزمخشري: أما أهل السنَّة: فيدعون الله بهذِه الدعوة، غير محرفة؛ لأنهم يوحدون حق التوحيد، فيعتقدون أن كل حادث، من هدى وزيغ، مخلوق لله =","vol":"8","page":68},{"text":"[٧١٢] أخبرني ابن فنجويه (١)، ثنا أَحْمد بن جعفر بن حمدان (٢)، ثنا مسيح بن مُحَمَّد بن مسيح (٣)، حَدَّثَنَا عمرو بن حميد (٤)، ثنا عبد الحميد بن بهرام (٥)، عن شهر بن حوشب (٦) قال: سمعت أم سلمة (٧) - ﵁ - تحدِّث أن رسول الله -ﷺ- كان يكثر في دعائه: \"اللهُمَّ مقلب القلوب ثبت قلبي على دينك\"، قالت: قلت: يَا رسول الله وإن القلب ليقلب؟ قال: \"نعم، ما خلق الله سبحانه من بني آدم من بشر إلَّا وقلبه بين أصبعين من أصابع الله تعالى، فإن شاء أزاغه، وإن شاء أقامه، فنسأل الله سبحانه ربنا أن لا يزيغ قلوبنا بعد إذ هدانا، ونسأله أن يَهَب لنا من لدنه رحمة إنه هو الوهَّاب\".\n_________\n= تعالى، وأما القدرية: فعندهم أن الزيغ لا يخلقه الله تعالى، وإنما يخلقه العبد لنفسه، فلا يدعون الله بهذِه الدعوة إلَّا محرفة إلى غير المراد بها، كما أوَّلها المصنّف به -إشارة إلى قول الزمخشريِّ في المسألة- وإن كنا ندعو الله تعالى مضافًا إلى هذِه الدعوة بأن لا يبتلينا، ولا يمنعنا لطفه. آمين. لأن الكل فعله وخلقه، ولا موجد إلا هو. انتهى.\nوانظر: \"بدع التفاسير\" للعلَّامة الغماريِّ (ص ٣٦ - ٣٩)، \"البحر المحيط\" لأبي حيان ٢/ ٤٠٢ - ٤٠٣، \"التسهيل لعلوم التنزيل\" لابن جزي ١/ ١٠٠ - ١٠١، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٤٣ - ٤٤.\n(١) الحسين بن محمَّد، أبو عبد الله ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) القطيعيّ. ثِقَة.\n(٣) لم أجد له ترجمة.\n(٤) لم أجد له ترجمة.\n(٥) الفزاريُّ المدائنيّ. صدوق.\n(٦) صدوق، كثير الإرسال والأوهام.\n(٧) المخزومية أم المُؤْمنين زوج النَّبِيّ -ﷺ-.","vol":"8","page":69},{"text":"قالت: قلت يَا رسول الله، ألا تعلمني دعوة أدعو بها لنفسي؟ قال: \"بلى قولي: اللهم رب النَّبِيّ محمَّد اغفر لي ذنبي، وأذهب غيظ قلبي، وأجرني من مُضلَّات الفتن ما أحييتني\" (١).\n_________\n(١) [٧١٢] الحكم على الإسناد:\nفيه من لم أجد له ترجمة، وهو صحيح لغيره بالمتابعة والشاهد.\nالتخريج:\nأخرج الإِمام أَحْمد في \"المسند\" ٦/ ٣٠٢ (٢٦٥٧٦) قال: حَدَّثَنَا هاشم. والطبري في \"جامع البيان\" ٣/ ١٨٧ - ١٨٨ قال: حَدَّثَنَا المثنَّى، قال: حَدَّثَنَا الحجاج بن المنهال، قالا -هاشم والحجاج-: حَدَّثَنَا عبد الحميد بن بهرام، عن شهر بن حوشب به نحوه مطولًا.\nوهاشم -في رواية أَحْمد- هو ابن القاسم بن مسلم الليثيُّ مولاهم البغداديُّ. ثِقَة، ثبت.\nورواية ابن بهرام عن شهر صحيحة؛ قال الإِمام أَحْمد: عبد الحميد بن بهرام ثِقَة، يعجبني حديثه، أحاديثه عن شهر صحيحة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣١٤ (٣٩)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٨ (٤٢)، \"تهذيب التهذيب\" لابن حجر ١١/ ١٨ (٣٩).\nورواه الإِمام أَحْمد في \"المسند\" ٦/ ٢٩٤ (٢٦٥١٩)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠١ - ٦٠٢، والطبري في \"جامع البيان\" ٣/ ١٨٧: من جهة وكيع عن عبد الحميد بن بهرام به مختصرًا.\nقال الشيخ أَحْمد شاكر في تعليقه على \"جامع البيان\" ٦/ ٢١٣ هامش رقم (١): هذا إسناد صحيح.\nوفيه متابعة وكيعٍ عمرَو بنَ حميد، عند الثعلبيّ، ولهاشم، عند أَحْمد، ولحجّاج، عند الطبري.\nوأخرج ابن أبي شيبة في \"المصنف\" ١٠/ ٣٠٩ (٣٠٩٢٣)، وفي كتاب \"الإيمان\" (ص ١٧)، والإمام أَحْمد في \"المسند\" ٦/ ٣١٥ (٢٦٦٧٩)، والتِّرمذيّ في أبواب =","vol":"8","page":70},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الدعوات في باب ما جاء في جامع الدعوات (٣٥٨٨) (تحقيق عثمان)، وابن أبي عاصم في \"السنة\" ١/ ١٠٠ (٢٢٣) من جهة معاذ بن معاذ، عن أبي كعب صاحب الحرير، عن شهر بن حوشب به، مختصرًا.\nقال التِّرْمِذِيّ: حديث حسن. وقال الألبانيُّ في \"صحيح سنن التِّرْمِذِيّ\" ٣/ ١٧١ (٢٧٩٢): صحيح. وفيه متابعة أبي كعب -صاحب الحرير، عبد ربه بن عبيد، وهو ثِقَة- عبدَ الحميد بن بهرام.\nانظر: \"المسند\" لأحمد ٦/ ٣١٥ (٢٦٦٧٩)، \"تقريب التهذيب\" لابن حجر ١/ ٤٧١ (٨٤٩).\nورواه الطبري في \"جامع البيان\" ٣/ ١٨٩، من جهة أسد بن موسى قال: حَدَّثَنَا عبد الحميد بن بهرام به، نحوه، مختصرًا.\nورواه الإِمام ابن خزيمة في \"التوحيد\" ١/ ١٩١ (١٠٩) من جهة ابن أبي الحسين، وهو عبد الله بن عبد الرَّحْمَن بن أبي الحسين المكّي، عن شهر بن حوشب به، نحوه، مختصرًا. وفيه متابعة ابن أبي الحسين -وهو ثِقَة- عبدَ الحميد بن بهرام. انظر: \"تقريب التهذيب\" لابن حجر ١/ ٤٢٨ (٤٢٧).\nقال الشيخ أَحْمد شاكر في تعليقه في \"جامع البيان\" ٦/ ٢١٤ - ٢١٥، هامش (١): وهذا إسناد صحيح أَيضًا.\nوأخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٣٠٩ (٣٠٩٢٤)، وأَحمد في \"المسند\" ٣/ ٢٥٧ (١٣٦٩٦)، والبخاري في \"الأدب المفرد\" ٢/ ١٣٤ - ١٣٥، والتِّرمذيّ وحسنه في كتاب القدر في باب ما جاء أن القلوب بين أُصبعيّ الرَّحْمَان (٢٢٢٦)، والآجري في \"الشريعة\" ٣/ ١١٦١ (٧٣٢) من حديث أنس - ﵁ - بنحوه.\nوانظر: \"السنة\" لابن أبي عاصم ١/ ٩٨ - ١٠٦ (٢١٩ - ٢٣٨) قال التِّرْمِذِيّ: وفي الباب عن النواس بن سمعان وعائشة وأبي ذر.\nوانظر: \"شرح السنة\" للبغوي ١/ ١٦٦، و\"الأسماء والصفات\" للبيهقي (ص ٧٣ - ٧٤)، و\"مجمع الزوائد\" للهيثمي ٦/ ٣٢٥، ٧/ ٢١٠، ١٠/ ١٧٦.","vol":"8","page":71},{"text":"[٧١٣] وأخبرنا أبو سعيد محمَّد بن (موسى بن الفضل) (١) الصَّيرفي (٢)، ثنا أبو عبد الله محمَّد بن عبد الله الصفَّار (٣)، ثنا أبو بكر بن أبي الدنيا (٤)، ثنا علي بن الجعد (٥)، ثنا شعبة (٦)، عن سعيد الجريري (٧) قال: سمعت غنيم بن قيس (٨) يحدِّث عن أبي موسى (٩) - ﵁ - قال: إنما سُمِّي القلب قلبًا؛ لتقلُّبه، وإنما مثل القلب مثل ريشة بفلاة من الأرض (١٠).\n_________\n(١) في الأصل: الفضل بن موسى. والمثبت من (ن).\n(٢) الشيخ، الثقة، المأمون. \"المنتخب من السياق\" للفارسي (ص ٥٣).\n(٣) شيخ إمام، محدث، قدوة.\n(٤) صدوق، حافظ، صاحب تصانيف.\n(٥) ثِقَة، ثبت، رمي بالتشيُّع.\n(٦) هو ابن الحجاج، ثِقَة، حافظ، متقن كان الثَّوريّ يقول: هو أمير المُؤْمنين في الحديث.\n(٧) ثِقَة، اختلط قبل موته.\n(٨) هو غنيم بن قيس المازنِيّ، الكعبي، أبو العنبر البَصْرِيّ، أدرك النَّبِيّ -ﷺ- ولم يره، ووفد على عمر بن الخطاب، وغزا مع عتبة بن غزوان، قال الحافظ: مخضرم ثِقَة، من الثَّانية. مات سنة تسعين. اهـ.\nانظر: \"تهذيب الكمال\" للمزي ٢٣/ ١٢٠، \"تقريب التهذيب\" لابن حجر (٥٣٦٥).\n(٩) عبد الله بن قيس، الأَشْعريّ، صحابي مشهور.\n(١٠) [٧١٣] الحكم على الإسناد:\nصحيح؛ فرواته ثقات، ولا يضر اختلاط الجُرَيْريِّ؛ فشعبة بن الحجاج ممن سمع منه قبل الاختلاط.\nانظر: \"الكواكب النيرات\" لابن الكيَّال (ص ١٧٨) (٢٤)، \"كشف الأستار\" للهيثمي ١/ ٣٠ (٤٤).","vol":"8","page":72},{"text":"[٧١٤] وبإسناده عن ابن أبي الدنيا قال: حَدَّثني سويد (بن سعيد) (١) (٢)، ثنا بقية بن الوليد (٣)، عن بحير بن سعد (٤) عن خالد ابن معدان (٥)، عن أبي عبيدة بن الجراح (٦) - ﵁ - أن رسول الله -ﷺ-\n_________\n= التخريج:\nأخرج علي بن الجعد في \"المسند\" (ص ٢١٩) (١٤٥٠) ومن طريقه أبو نعيم في \"حلية الأولياء\" ١/ ٢٦١ من جهة شعبة، ومسدد -كما في \"مصباح الزجاجة\" للبوصيري ١/ ١٤ قال: حَدَّثَنَا خالد، كلاهما -شعبة وخالد- قالا: حَدَّثَنَا الجُرَيْريّ به مثله.\nانظر: \"شعب الإيمان\" للبيهقي ١/ ٤٧٣ (٧٥١).\nوقد روي مرفوعًا: فقد أخرج الرويانيُّ في \"مسنده\" ١/ ٣٧٢ (٥٦٨)، وأَحمد في \"مسنده\" ٩/ ٤١٤ (١٩٧٥٧) وعبد بن حميد في \"المنتخب\" ١/ ٤٧٥ (٥٣٤)، وابن أبي عاصم في \"السنة\" ١/ ١٠٢ (٢٢٧) من جهة يزيد بن هارون، أنا الجريري، عن غنيم بن قيس، عن أبي موسى مرفوعًا نحوه.\nقال الشيخ الألبانيُّ: إسناده صحيح؛ رجاله كلهم ثقات، على شرط مسلم.\nانظر تعليق الشيخ الألباني على كتاب \"السنة\" لابن أبي عاصم.\nوانظر: \"مشكاة المصابيح\" للألباني ١/ ٣٧ (١٠٣)، \"صحيح سنن ابن ماجه\" للألبانيُّ ١/ ٤٨ (٧١)، \"المعجم\" لابن الأعرابيّ ٢/ ٤٣٨ (٨٥٦).\n(١) في الأصل: سويد بن سويد بن سعيد. والمثبت من (ن).\n(٢) صدوق في نفسه، إلَّا أنَّه عمي فصار يتلقن ما ليس من حديثه فأفحش فيه ابن معين القول.\n(٣) صدوق، كثير التدليس عن الضعفاء.\n(٤) في الأصل، (ن): سعيد. والمثبت من (س).\nوهو: السَّحُوليُّ، أبو خالد الحمصيُّ. ثِقَة، ثبت.\n(٥) ثِقَة، عابد، يرسل كثيرًا.\n(٦) أمين الأمة، صحابي مشهور.","vol":"8","page":73},{"text":"قال: \"إن قلب ابن آدم مثل العصفور، يتقلب في اليوم سبع مرات\" (١).\n\n<span data-type=\"title\" id=toc-668>٩ </span>- قوله ﷿: ﴿رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ﴾\nأي (٢): لقضاء يوم (٣)، وقيل: اللام بمعنى (في)، أي: في (٤) يوم (٥) ﴿لَا رَيْبَ فِيهِ﴾ (٦) أي: لا شك فيه، وهو يوم القيامة.\nوتم الكلام عند قوله (﷿) (٧): ﴿لَا رَيْبَ فِيهِ﴾، فلذلك انصرف عن الخطاب إلى الخبر، فقال تعالى: ﴿إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ﴾ وهو\n_________\n(١) [٧١٤] الحكم على الإسناد:\nضعيف منقطع.\nلأن خالد بن معدان لم يلق أَبا عبيدة؛ وبقية يعنعن وهو كثير التدليس.\nانظر: \"تاريخ ابن معين\" ٢/ ١٤٥.\nالتخريج:\nأخرج البيهقي في \"شعب الإيمان\" ١/ ٤٧٤ (٧٥٥)، والحاكم وصححه في \"المستدرك\" ٤/ ٣٤٢ عن بقية بن الوليد به، مثله.\nقال الذهبيّ: فيه انقطاع.\nورواه البيهقي في \"شعب الإيمان\" ١/ ٤٧٤ (٧٥٤)، وأبو نعيم في \"حلية الأولياء\" ١/ ١٠٢ من طريق سفيان، عن ثور، عن خالد بن معدان، عن أبي عبيدة،\nموقوفًا، مثله.\n(٢) من (س)، (ن).\n(٣) انظر: \"إملاء ما من به الرَّحْمَن\" للعكبري ١/ ١٢٥.\n(٤) من (س)، (ن).\n(٥) انظر: \"الفريد في إعراب القرآن المجيد\" لابن أبي العز الهمداني ١/ ٥٤٣، \"إملاء ما من به الرَّحْمَن\" للعكبري ١/ ١٢٥.\n(٦) من (س)، (ن).\n(٧) من (س).","vol":"8","page":74},{"text":"مفعال: من الوعيد (١).\n\n<span data-type=\"title\" id=toc-669>١٠ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ﴾.\nقرأ السلميُّ: (يغني) بالياء، لتقدم الفعل، ودخول الحائل بين الاسم والفعل (٢).\nوقرأ الحسن: (لن تغني) بالتاء وسكون الياء الأخيرة؛ إيثارًا للتخفيف (٣)، كقول الشَّاعر (٤):\n_________\n(١) انظر: \"القطع والائتناف\" للنحاس (ص ٢١٥)، \"الفريد في إعراب القرآن المجيد\" لابن أبي العز الهمداني ١/ ٥٤٣.\n(٢) في \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٠٣، \"إعراب القرآن\" للنحاس ١/ ٤٠٢، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١، \"فتح القدير\" للشوكانيّ ١/ ٣٢٠.\nقال العكبري في \"إملاء ما من به الرَّحْمَن\" ١/ ١٢٥: الجمهور على التاء؛ لتأنيث الفعل.\nوقال أبو حاتم السجستانيُّ: بالتاء أجود. \"إعراب القرآن\" للنحاس ١/ ٣١٣.\n(٣) قال أبو حيَّان في \"البحر المحيط\" ٢/ ٤٠٥: وقرأ الحسن: (لن يغني) بالياء أولًا، وبالياء الساكنة آخرًا. انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١، \"معجم القراءات القرآنية\" لأحمد عمر مختار ١/ ٣٨٤، وقال ابن أبي العز الهمداني في \"الفريد في إعراب القرآن المجيد\" ١/ ٥٤٤: ﴿لَنْ تُغْنِيَ عَنْهُمْ﴾ الجمهور على فتح ياء قوله: ﴿لَنْ تُغْنِيَ﴾ وهو الوجه؛ لخفة الفتحة .. والوجه ما عليه الجمهور؛ بشهادة قوله تعالى: ﴿شَغَلَتْنَا أَمْوَالُنَا﴾ [الفتح: ١١].\nوانظر: \"نثر المرجان في رسم القرآن\" للشيخ محمَّد غوث (ص ٣٩٣).\n(٤) بشر بن أبي خازم الأسديُّ، أبو حاضر، شاعر جاهليُّ، من كبار شعراء بني أسد بعد عبيد بن الأبرص. \"المؤتلف والمختلف\" للدارقطني ٢/ ٦٥٨، \"طبقات فحول الشعراء\" لابن سلام الجمحي ١/ ٩٧، \"الإكمال\" لابن ماكولا ٢/ ٢٩١.","vol":"8","page":75},{"text":"كفى باليأس، من أسماء، كافِ\nوليس لسقمها، إذ طال، شافِ (١)\nوكان حقه أن يقول: كافيًا، فأرسل الياء (٢).\nوأنشد الفراء:\nكأنَّ أيديهن بالقاع القرِقْ\nأيدي جوارٍ يتعاطين الورِقْ (٣)\nومعنى قوله تعالى: ﴿لَنْ تُغْنِيَ﴾ هو: لن تنفع، وإنما سُمي المال غنى؛ لأنه يدفع عن صاحبه الفقر والنوائب، وينفعه (٤).\n﴿عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا﴾. قال الكلبيُّ: من\n_________\n(١) البيت مطلع قصيدة لبشر، كما في \"ديوانه\" (ص ١٤٢) ونصه:\nكفى بالنأي مِن أسماءَ كاف\nوليس لحبِّها إذْ طال شاف\n(٢) ذكر بعض أهل اللغة البيت مستشهدًا به على تسكين المنقوص في حالة النصب؛ للضرورة، والأصل: كافيًا؛ لأنه حال مؤكدة.\nانظر: \"المقتضب\" للمبرد ٤/ ٢٢، \"الكامل\" للمبرد ٦/ ١٢٨، \"خزانة الأدب\" للبغداديِّ ٢/ ٢٦١ - ٢٦٤، \"المفصَّل\" للزمخشريِّ ٢/ ١١٣، \"مختارات ابن الشجريِّ\" ٢/ ٢٦ - ٢٨.\n(٣) لم أقف للبيت على ذكر في \"معاني القرآن\" للفراء ١/ ١٩١ عند هذِه الآية، وينسب لرؤبة بن العجاج كما في ملحقات \"ديوانه\" (ص ١٧٩)، وذكره بعض أهل اللغة والأدب من الشواهد على أن تسكين الياء في موضع النصب ضرورة، والقياس فتحها.\nانظر: \"الأمالي\" لابن الشجري ١/ ١٥٨، \"خزانة الأدب\" للبغدادي ٨/ ٣٤٧.\n(٤) انظر: هذا الوجه في \"روح المعاني\" للألوسي ٣/ ٩٣، \"زاد المسير\" لابن الجوزي ١/ ٣٥٥، \"المحرر الوجيز\" لابن عطية ١/ ٤٠٥، \"الكشاف\" للزمخشري ١/ ٣٣٩.","vol":"8","page":76},{"text":"عذاب الله (١). وقال (أبو عبيدة) (٢): معناه: عند الله شيئًا، (من) بمعنى: (عند) (٣) ﴿وَأُولَئِكَ هُمْ وَقُودُ النَّارِ﴾.\n\n<span data-type=\"title\" id=toc-670>١١ </span>- ﴿كَدَأْبِ آلِ فِرْعَوْنَ﴾،\nونظم الآية: إن الذين كفروا لن تغني عنهم أموالهم ولا أولادهم، عند حلول النقمة والعقوبة، مثل آل فرعون، وكفَّار الأمم الخالية، أخذناهم وعاقبناهم، فلم تغن عنهم أموالهم، ولا أولادهم (٤).\nوأما معنى الدأب: فقال ابن عباس (٥)، وعكرمة، ومجاهد (٦)،\n_________\n(١) ذكر الواحدي في \"الوسيط\" ١/ ٤١٦، وأبو حيَّان في \"البحر المحيط\" ٢/ ٤٠٥ عن الكلبي مثله، ولم ينسباه لأحد.\n(٢) في الأصل: أبو عبيد. والمثبت من (س).\n(٣) ورد قول أبي عبيدة في \"مجاز القرآن\" ١/ ٨٧، وذكره الإِمام الشوكانيّ في \"فتح القدير\" ١/ ٣٢٠ عنه، إلَّا أنَّه قال: أبو عبيد. وكون: (ش)، بمعنى (عند) ضعيف جدًّا، كما أشار إلى ذلك بعض المفسرين.\nانظر: \"البحر المحيط\" لأبي حيان ٢/ ٣٨٨، \"روح المعاني\" للألوسي ٣/ ٩٣، \"الكشاف\" للزمخشري ١/ ٣٣٩.\n(٤) يقارن بما في: \"جامع البيان\" للطبري ٣/ ١٩٠، \"مفاتيح الغيب\" للرازي\n٧/ ١٨٥ - ١٨٦، \"البحر المحيط\" لأبي حيان ٢/ ٤٠٥ - ٤٠٦.\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ١٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٣، من طريق الضحاك عن ابن عباس بلفظ: كصنيع آل فرعون. ورواه ابن المنذر وأبو الشيخ، كما في \"الدر المنثور\" للسيوطي ٢/ ٩\nوانظر: \"الوسيط\" للواحدي ١/ ٤١٦.\n(٦) قولهما أخرجه الطبري في \"جامع البيان\" ٣/ ١٩٠ عنهما بلفظ: كفعل آل فرعون. كشأن آل فرعون. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٣ عنهما، ولم يذكر لفظه.","vol":"8","page":77},{"text":"والضَّحَاك (١)، وأبو روق (٢)، والسدي (٣)، وابن زيد (٤): كفعل آل فرعون، وصنيعهم، في الكفر والتكذيب. تقول (٥): كفرت اليهود بمحمد - ﷺ -، ككفر آل فرعون ﴿وَالَّذِينَ مِنْ قَبْلِهِمْ﴾.\nوقال الرَّبيع (٦)، والكسائي (٧)، وأبو عبيدة (٨): كشبه آل فرعون وشأنهم (٩). وقال مقاتل (١٠): كأشباه آل فرعون.\nوقال الأخفش: كأمر آل فرعون وشأنهم.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣/ ١٩٠ عنه بلفظ: كعمل آل فرعون. وذكره النحاس في \"معاني القرآن\" ١/ ٣٥٩ عنه بلفظ: كفعل آل فرعون. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٣، ولم يذكر لفظه.\n(٢) لم أقف لأبي روق على قول في المسألة، ولعلَّ قول الثعلبيِّ: وأبو روق. مقحم، ولعلَّه من تمام رواية الضحاك عن ابن عباس.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣/ ١٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٣ عنه بلفظ: .. ذكر الذين كفروا وأفعال تكذيبهم، كمثل تكذيب الذين من قبلهم في الجحود والتكذيب.\nوانظر: \"الوسيط\" للواحدي ١/ ٤١٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣/ ١٩٠، عنه بلفظ: كفعلهم، كتكذيبهم، حين كذبوا الرسل. وانظر: \"الوسيط\" للواحدي ١/ ٤١٦.\n(٥) من (س)، (ن).\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ١٩٠ عنه نحوه.\nانظر: \"الدر المنثور\" للسيوطي ٢/ ١٦.\n(٧) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ١٢، بلفظ: كسنة آل فرعون.\n(٨) قوله في \"مجاز القرآن\" ١/ ٨٧ بلفظ: كسنة آل فرعون وعادتهم.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ١٢.\n(٩) من (س)، (ن).\n(١٠) \"تفسير مقاتل\" ١/ ٢٦٥.","vol":"8","page":78},{"text":"وقال قطرب: كحال آل فرعون.\nوقال النضر بن شميل، والمبرد: كعادة آل فرعون.\nوقال امرؤ القيس:\nكدأبك من أم الحويرث قبلها ... وجارتها، أمِّ الرباب، بمأسلِ (١)\nوقال الزجاج: كاجتهاد آل فرعون في كفرهم، وتظاهرهم على الباطل (٢). وهذا أصل الحرف، يقال: دأبت في الأمر أدأب دأبًا إذا أدمت العمل، وبقيت فيه، وأدأب السير إدآبًا، ثم نقل معناه إلى الشأن، والحال والعادة (٣). قال زهير:\n_________\n(١) البيت في \"ديوان امرئ القيس\" (ص ٩).\nوقد ذكرت بعض كتب اللغة والتفسير البيت مستشهدًا به على أن من معاني: دأب: العادة.\nانظر: \"المنصف\" لابن جني ١/ ١٥٠، \"إيضاح الوقف والابتداء\" لأبي بكر الأنباري ٢/ ٥٦٩، \"الوسيط\" للواحديّ ١/ ٤١٦، \"الكشاف\" للزمخشري ١/ ٣٤٠، \"شرح المعلقات\" للزوزنيّ (٦)، \"التبيان\" للعكبري ١/ ١٢٥، \"معاني القرآن\" للأخفش ١/ ٣٩٥، \"معالم التنزيل\" للبغوي ٢/ ١٢.\n(٢) انظر قول الزجاج في \"معاني القرآن\" ١/ ٣٨٠، بلفظ: .. إن دأب -هنا: أي: اجتهادهم في كفرهم، وتظاهرهم على النَّبِيّ - ﷺ -، كتظاهر آل فرعون على موسى ﵇.\n(٣) ما قاله الثعلبي ذكره جمع من النحاة والمفسرين، على أنَّه المعنى الواضح للفظ: دأب.\nانظر: \"جامع البيان\" للطبري ٣/ ١٩٠، \"البحر المحيط\" لأبي حيان ٢/ ٣٨٩، \"نثر الجمان\" للنائطي (ص ٣٩٣)، \"روح المعاني\" للألوسي ٣/ ٩٣، \"الإيضاح\" لابن الأنباري ٢/ ٥٦٨، \"أمالي ابن الشجريّ\" ٣/ ١٧١ - ١٧٢.","vol":"8","page":79},{"text":"لأرتحلنْ بالفجر، ثم لأدأبنْ ... إلى الليل، إلَّا أنْ يعرِّجني طِفْلُ (١)\nوقال (٢) سيبويه: موضع الكاف: رفيع بخبر الابتداء؛ لأن كاف التشبيه تقوم مقام الاسم، وتقديره: دأبهم كدأب آل فرعون (٣).\n_________\n(١) البيت في \"ديوان زهير\" (ص ٩٩) في قصيدة له في هَرِم بن سنان، والحارث بن عوف.\nوالمعنى: أنَّه سيسافر مع الفجر، ولا تزال هذِه حالة وشأنه إلى الليل، إلَّا أن تمنعه حاجة يسيرة، كقدح نار، وما أشبهه. ويقال للنار ساعة تقدح: طفل، وطفلة، والطَفَل: الشَّمس عند غروبها، والطِفْل: الليل.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٤٠٣ (طفل)، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٤١٣ (طفل)، \"تاج العروس\" للزبيديِّ ٧/ ٤١٧ (طفل)، \"المجموع المغيث) لابن أبي بكر الأصفهاني ١/ ٦٣٣ (دأب).\nقال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٢٢ بعد أن ذكر جملة وافرة من أقوال أهل العلم في معنى (دأب): والألفاظ جميعها متقاربة.\nوانظر: \"أمالي ابن الشجري\" ٣/ ١٧١ - ١٧٢، \"تفسير غريب القرآن\" لابن قتيبة (ص ١٠١)، \"قطف الأزهار\" للسيوطي ٥/ ٥٦٥.\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) لم أقف على قول سيبويه في \"الكتاب\".\nوما ذهب إليه سيبويه هو قول الجمهور من المحققين من أهل الصنعة، كما أشار إلى ذلك الإِمام الشوكانيُّ في \"فتح القدير\" ١/ ٣٢١.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٩٣، \"البحر المحيط\" لأبي حيان ٢/ ٣٨٩، \"الكشاف\" للزمخشري ١/ ٤١٤، \"معاني القرآن\" للفراء ١/ ١٩١، \"معاني القرآن\" للزجاج ١/ ٣٨٠، \"إيجاز البيان\" للداني ١/ ١٦١، \"إعراب القرآن\" للنحاس ١/ ٤٣، \"مشكل إعراب القرآن\" لمكي ١/ ١٢٧، \"المكتفى\" للدانيِّ (ص ١٩٧)، \"القطع والائتناف\" للنحاس (ص ٢١٥).","vol":"8","page":80},{"text":"﴿وَالَّذِينَ مِنْ قَبْلِهِمْ﴾: كفَّار الأمم الماضية (١) ﴿كَذَّبُوا بِآيَاتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ﴾ فعاقبهم الله بذنوبهم، نظيره قوله تعالى: ﴿فَكُلًّا أَخَذْنَا بِذَنْبِهِ﴾ (٢) (٣) ﴿وَاللَّهُ شَدِيدُ الْعِقَابِ﴾.\n\n<span data-type=\"title\" id=toc-671>١٢ </span>- قوله ﷿: ﴿قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَى جَهَنَّمَ﴾:\nقرأ يحيى بن وثاب، والأعمش، وحمزة، والكسائي، وخلف: بالياء فيهما (٤)، والباقون بالتاء (٥).\nفمن قرأها بالياء: فعلى الإخبار عنهم أنَّهم يغلبون ويحشرون، ومن قرأ بالتاء: فعلى الخطاب. أي: قل لهم: إنكم تغلبون وتحشرون. وكلا الوجهين جائز؛ لأنه لم يودع إليهم، وإنما كان المخاطب بالشيء غير حاضر، ولو كانت مخاطبته برسالة، جاز ردُّ\n_________\n(١) جاء في الهامش الأيسر من اللوحة رقم (٧) من الأصل قوله: والضمير في (قبلهم) عائد لآل فرعون، ويحتمل على معاصري رسول الله - ﷺ - من الكفَار، وقوله: ﴿كَذَّبُوا بِآيَاتِنَا﴾ يحتمل أن يريد المتلوة، ويحتمل أن يريد العلامات المنصوبة. انتهى.\n(٢) في الأصل: بذنبهم. والمثبت من (س)، (ن).\n(٣) العنكبوت: ٤٠.\n(٤) انظر: \"علل القراءات\" للأزهري ٢/ ٣٤٦، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٦٩: \"المبسوط في القراءات العشر\" لابن مهران (ص ١٦١)، \"جامع البيان\" للطبري ٣/ ١٩١.\n(٥) انظر: \"علل القراءات\" للأزهري ٢/ ٣٤٥ - ٣٤٦، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٦٩، \"معاني القرآن\" للأخفش ١/ ٣٩٦، \"البحر المحيط\" لأبي حيان ٢/ ٣٩٢.","vol":"8","page":81},{"text":"الكلام بالتاء على الخطاب، وبالياء على الإخبار والإعلام، كما تقول: قل لعبد الله: ليُضربنَّ، ولتُضَربنَّ (١).\nواختلف المفسرون في المعنى بهاتين الآيتين، من هم؟:\nفقال مقاتل (٢): هم مشركو مكة. ومعنى الآية: قل لكفار مكة: ستغلبون يوم بدر وتحشرون إلى جهنم في الآخرة (٣)، فلما نزلت هذِه الآية قال النَّبِيّ - ﷺ - للكفار، يوم بدر: إن الله تعالى غالبكم، وحاشركم إلى جهنَّم. ودليل هذا التأويل قوله تعالى: ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (٤٥) بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ (٤٦)﴾ (٤) (٥).\nوقال بعضهم: المراد بهذِه الآية: اليهود.\n_________\n(١) كذا وجَّه أهل العلم المسألة.\nانظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ١٠٨، \"معاني القرآن\" للزجاج ١/ ٣٨٠، \"شرح طيَّبة النشر\" لابن الجزري (ص ٢٠٥)، \"الوسيط\" للواحدي ١/ ٤١٧، \"شرح الهداية\" لأبي العباس المهدوي ١/ ٢١٤، \"روح المعاني\" للألوسي ٣/ ٩٥.\n(٢) \"تفسير مقاتل\" ١/ ٢٦٥، بنحوه.\n(٣) انظر: \"شرح الهداية\" للمهدويّ ١/ ٢١٤، \"الوجيز\" للواحديّ ١/ ٨٩، \"الوسيط\" للواحديّ ١/ ٤١٦.\n(٤) القمر: ٤٥، ٤٦.\n(٥) يشير الثعلبيّ إلى ما أخرجه البُخَارِيّ (٣٩٥٣) في كتاب المغازي، باب في قول الله تعالى: ﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ ..﴾ [الأنفال: ٩ - ١٢] من حديث ابن عباس - ﵁ - قال: قال النَّبِيّ -ﷺ- يوم بدر: \"اللهم إنِّي أنشدك عهدك .. \" فذكر الحديث إلى أن قال: فأخذ أبو بكر بيده. فقال: حَسْبك. فخرج، وهو يقول: ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ (٤٥)﴾.","vol":"8","page":82},{"text":"قال الكلبيُّ (١) عن أبي صالح (٢) عن ابن عباس (٣) - ﵄ - مما إن يهود أهل المدينة قالوا - لمَّا هزم رسول الله - ﷺ - المشركين يوم بدر- هذا، والله، النَّبِيّ الأميُّ، الذي بشرنا به موسى، ونجده في كتابنا، بنعته وصفته، وإنه لا ترد له راية، وأرادوا تصديقه واتباعه. ثم قال بعضهم لبعض: لا تعجلوا؛ حتَّى ننظر إلى وقعة له أخرى، فلمَّا كان يوم أحد، ونكب أصحاب رسول الله -ﷺ- شكُّوا، وقالوا: والله! ما هو به؛ فغلب عليهم الشقاء، فلم يسلموا، وكان بينهم وبين رسول الله - ﷺ - عهد إلى مدة، لم ينقض، فنقضوا ذلك العهد قبل أجله، وانطلق كعب بن الأشرف في ستين راكبًا إلى أهل مكة -إلى أبي سفيان وأصحابه- فوافقوهم، وجمعوا أمرهم على رسول الله - ﷺ - لتكوننَّ كلمتنا واحدة، ثم رجعوا إلى المدينة، فأنزل الله تعالى فيهم هذِه الآية (٤).\n_________\n(١) محمَّد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٢) باذام، مولى أم هانئ، ضعيف يرسل.\n(٣) صحابي مشهور.\n(٤) الحكم على الإسناد:\nالكلبي متهم بالكذب، وأبو صالح ضعيف.\nالتخريج:\nذكره الواحدي في \"أسباب النزول\" (ص ٩١ - ٩٢)، والخازن في \"لباب التأويل\" ١/ ٢٧٢ عن ابن عباس معلقًا، ولم يُنسب لأحد. ورواه عبد بن حميد، كما في \"العجاب في بيان الأسباب\" لابن حجر ٢/ ٦٦٦، عن قتادة ومجاهد قالا: نزلت في محمَّد وأصحابه .. فذكر نحوه، وفي بعض الألفاظ اختلاف يسير.\nوقتادة ومجاهد تابعيان ثقتان، فروايتهما مرسلة.\nوانظر: \"روح المعاني\" للألوسي ٣/ ٩٥.","vol":"8","page":83},{"text":"وقال محمَّد بن إسحاق، عن رجاله: لما أصاب رسول الله -ﷺ- قريشًا ببدر، وقدم المدينة، جمع اليهود في سوق قينقاع (١)، فقال: يَا معشر اليهود، احذروا من الله تعالى مثل ما نزل بقريش يوم بدر، أسلموا (٢) قبل أن ينزل بكم ما نزل بهم، وقد عرفتم أني نبي مرسل؛ تجدون ذلك في كتابكم، وعهد الله إليكم.\nفقالوا: يَا محمَّد، لا يغرَّنك أنك لقيت قومًا أغمارًا (٣)، لا علم لهم بالحرب (فأصبت فيهم) (٤) فرصة، إنَّا، والله، لو قاتلناك، لعرفت أنَّا نحن النَّاس. فأنزل الله تعالى: ﴿قُلْ لِلَّذِينَ كَفَرُوا﴾ (يعني: اليهود) (٥) ﴿سَتُغْلَبُونَ﴾ تهزمون ﴿وَتُحْشَرُونَ إِلَى جَهَنَّمَ﴾: في الآخرة (٦).\n_________\n(١) قينقاع -بكسر النُّون ويروى بضمها وفتحها- هو سوق أضيف إلى بني قينقاع، شعب من يهود، كانوا يسكنون المدينة في عهد النَّبِيّ - ﷺ -. انظر: \"مشارق الأنوار\" للقاضي عياض ٢/ ١٩٨، \"معجم البلدان\" لياقوت ٤/ ٤٢٤.\n(٢) في الأصل: واحذروا، والمثبت من (س)، (ن).\n(٣) الأغمار: جمع غُمْر -بالضم، وهو: الجاهل الغرّ، الذي لم يجرِّب الأمور. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٨٥، \"غريب الحديث\" للخطابيّ ١/ ٤٧٢، \"غراس الأساس\" لابن حجر (ص ٣٣٣) (غمر).\n(٤) في الأصل: وأصبت منهم. والمثبت من (س)، (ن).\n(٥) من (س)، (ن).\n(٦) رواه ابن هشام في \"السيرة النبوية\" ٢/ ٥٥٢، والطبري في \"جامع البيان\" ٣/ ١٩٢ عن ابن إسحاق نحوه، ولم يجاوزاه.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٤، والطبري في \"جامع البيان\" ٣/ ١٩٢، والبيهقي في \"دلائل النبوة\" ٢/ ٤٥٠، من جهة محمَّد بن إسحاق، عن عاصم بن عمر بن قتادة قال: .. فذكر نحوه. =","vol":"8","page":84},{"text":"وهذِه رواية عكرمة، وسعيد بن جبير، عن ابن عباس - ﵄ - (١) (٢).\nقال أهل اللغة: اشتقاق: جهنم، من: الجهنام، وهي: البئر البعيدة القعر.\n﴿وَبِئْسَ الْمِهَادُ﴾: الفراش (٣).\n_________\n= عاصم بن عمر بن قتادة بن النُّعمان الأوسي الأَنْصَارِيّ. ثِقَة، عالم، بالمغازي، وهو تابعيٌّ لم يذكر لما قال مستندًا؛ فالإسناد مرسل.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٨٥، \"تهذيب التهذيب\" لابن حجر ٥/ ٥٣. وساقه ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٢٣ وعزاه لمحمد بن إسحاق عن عاصم، إلَّا أن فيه: عمرو. بدلًا من: عمر فلينظر.\nوانظر: \"معالم التنزيل\" للبغوي ١/ ٢٨٢، \"أسباب النزول\" للواحدي (ص ٩١)، \"المحرر الوجيز\" لابن عطية ١/ ٤٠٦.\n(١) أخرج أبو داود في كتاب الخراج، باب كيف كان إخراج اليهود من المدينة؟ (٣٠٠١)، والطبري في \"جامع البيان\" ٣/ ١٩٢، من جهة يونس بن بكير، عن محمَّد بن إسحاق قال: حَدَّثني محمَّد بن أبي محمَّد مولى زيد، عن سعيد بن جبير، أو عكرمة، عن ابن عباس قال: لمّا أصاب رسول الله - ﷺ - قريشًا يوم بدر .. فذكر نحوه. وبينهما اختلاف في قليل من اللفظ وزيادة. وفي إسناده محمَّد بن أبي محمَّد الأنصاريِّ مولى زيد بن ثابت، قال الذهبي في \"ميزان الاعتدال\" ٤/ ٢٦: لا يعرف.\nوقال ابن حجر في \"تقريب التهذيب\" ٢/ ٢٠٥: مجهول.\nقال الألبانيُّ في \"ضعيف سنن أبي داود\" (٦٤٧): ضعيف الإسناد.\n(٢) ذهب جمع من أهل العلم إلى أن الخطاب في الآية الكريمة لليهود، وأن قول الله تعالى: ﴿قد كان لكم آية ..﴾ من تتمة القول المأمور به، جيء به؛ لتقرير مضمون ما قبله، وتحقيقه.\n\"روح المعاني\" للألوسي ٣/ ٩٥، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٤، \"فتح القدير\" للشوكاني ١/ ٣٢١.\n(٣) يقارن بما في \"الاشتقاق\" لابن دُريد (ص ٣٥٤)، \"غريب الحديث\" لابن الجوزي ١/ ٣٢٣ (جهنم)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٤.","vol":"8","page":85},{"text":"<span data-type=\"title\" id=toc-672>١٣ </span>- قوله ﷿: ﴿قَدْ كَانَ لَكُمْ آيَةٌ﴾\nولم يقل: كانت، والآية مؤنثة؛ لأنه ردها إلى البيان -أي: قد كان لكم بيان- فذهب إلى المعنى، وترك اللفظ، كقول الشَّاعر:\nبَرَهْرَهة (رؤدةٌ رخصةٌ) (١) ... كخُرْعُوبة البانةِ المنفطرْ (٢)\nولم يقل: المنفطرة؛ لأنه ذهب إلى القضيب (٣).\nوقال الفراء: (ذكَّره؛ لأنه فرِّق بينهما بالصفة، فلمَّا حالت الصفة بين الفعل والاسم المؤنث، ذكَّر الفعل. وأنشد:\nإنَّ امرأ غرَّه منكنَّ واحدةٌ ... بعدي، وبعدَكِ، في الدنيا، لمغروُر (٤)\n_________\n(١) غير واضحة في الأصل، وفي (ن): رخصة رؤدة. والمثبت من (س).\n(٢) البيت من قصيدة لامرئ القيس، قالها بعد ما قتل ثعلبة بن مالك. \"الديوان\" (ص ١٥٧) (تحقيق محمَّد أبو الفضل) بنصِّه.\nالبرهرهة: الرقيقة الجلد، والرؤدة: الشابة، والرخصة: الليّنة الخلق، والخرعوبة: القضيب الغض اللَّدن، والبانة: شجر البان، والمنفطر: المتشقق الطريُّ. إنقلا عن شرح الديوان).\nوانظر: \"أشعار الشعراء الستة الجاهليين\" للشنتمريِّ ١/ ١١٤ (١٢)، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٥، \"لسان العرب\" لابن منظور ١٣/ ٤٧٦ (بره)، \"تاج العروس\" للزبيدي ١٩/ ١٦ (بره).\n(٣) يقارن بما في: \"روح المعاني\" للألوسي ٣/ ٩٥، \"إرشاد العقل السليم\" لأبي السعود ١/ ٣٣٣، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٤، \"قطف الأزهار\" للسيوطيِّ ١/ ٥٦٦، \"معالم التنزيل\" للبغوي ٢/ ١٣.\n(٤) لم أجد قول الفراء في \"معاني القرآن\" عند هذِه الآية ١/ ١٩٢، وذكره الشوكاني =","vol":"8","page":86},{"text":"فكل ما جاء في القرآن من هذا النحو، فهذا وجهه (١)، فمعنى الآية: ﴿قَدْ كَانَ لَكُمْ آيَةٌ﴾ أي: عبرة، ودلالة، على صدق ما أقول لكم، أنكم ستغلبون ﴿فِي فِئَتَيْنِ﴾ فرقتين وجماعتين، وأصلها في الحرب؛ لأن بعضهم يفيء إلى بعض (٢)، ﴿الْتَقَتَا﴾: يوم بدر (٣) ﴿فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ﴾) (٤): (طاعة الله، وهم رسول الله -ﷺ- وأصحابه، وكانوا ثلاثمائة وثلاثة عشر رجلًا، على عدة أصحاب طالوت (٥)، الذين جاوزوا معه النهر، وما جاوز معه إلَّا مؤمن،\n_________\n= في \"فتح القدير\" ١/ ٣٢١ بدون ذكر البيت.\nوانظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٥٧، \"الخصائص\" لابن جني ٢/ ٤١٤، \"شرح المفصل\" لابن يعيش ٥/ ٩٣، \"همع الهوامع\" للسيوطيّ ٢/ ١٧١.\nفقوله: غره منكن واحدة. لمِّا فصل بين الفعل: غرَّه، وفاعله: واحدة، حذف علامة التأنيث.\nوانظر: \"روح المعاني\" للألوسي ٣/ ٩٥، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٥، \"معالم التنزيل\" للبغوي ٢/ ١٣، \"اللباب\" لابن عادل ٥/ ٥٧ - ٥٨.\n(١) انظر: \"معاني القرآن\" للزجاج ١/ ٣٨٠ - ٣٨١، \"فتح القدير\" للشوكاني ١/ ٣٢١، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٥.\n(٢) قال الزجاج: .. والفئة في اللغة: الفِرقة، وهي مأخوذة من قولهم: فأوت رأسه بالسيف وفأيته إذا فلقته.\n(٣) قال الشوكانيّ في \"فتح القدير\" ١/ ٣٢١: .. ولا خلاف أن المراد بالفئتين هما المقتتلتان يوم بدر.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٠٦ - ٤٠٧، \"معالم التنزيل\" للبغوي ٢/ ١٣ - ١٤.\n(٤) من قوله: ذكره لأنه .. إلى قوله: في سبيل الله. مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) طالوت: اسم أعجميّ معرَّب؛ ولذلك لم ينصرف. =","vol":"8","page":87},{"text":"سبعة وسبعون رجلًا من المهاجرين، ومائتان وستة وثلاثون من الْأَنصار (١)، وكان صاحب راية رسول الله -ﷺ- والمهاجرين علي بن أبي طالب - ﵁ -، وصاحب راية الْأَنصار سعد بن عبادة (٢)، وكانت\n_________\n= قال ابن عباس: كان طالوت يومئذ أعلم رجل في بني إسرائيل، وأجمله وأتمه، وزيادة في الجسم، مما يُهيب العدوَّ.\nانظر: \"المعرَّب\" للجواليقيِّ (ص ٤٤٧)، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٤٥ - ٢٤٦، \"فتح الباري\" لابن حجر ٧/ ٢٩٢.\n(١) أخرج البُخَارِيّ في كتاب المغازي، باب عدة أصحاب بدر (٣٩٥٧)، من حديث البراء - ﵁ - يقول: حَدَّثني أصحاب محمَّد - ﷺ - ممن شهد بدرًا: أنَّهم كانوا عدَّة أصحاب طالوت، الذين جاوزوا معه النهر، بضعة عشر وثلاث مئة، قال البراء: لا، والله، ما جاوز معه النهر إلَّا مؤمن.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ١٣ - ١٤.\nوأخرج الإِمام أَحْمد في \"المسند\" ١/ ٢٤٨ (٢٢٣٢)، والبزار، كما في \"كشف الأستار\" للهيثميِّ ٢/ ٣٢١ (١٧٨٣)، وابن سعد في \"الطبقات الكبرى\" ٢/ ٢٠، والطبراني في \"المعجم الكبير\" ١١/ ٣٨٨ (١٢٠٨٣) من طرق، عن الحجاج بن أرطأة، عن الحكم، عن مقسم، عن ابن عباس قال: كان عدة أهل بدر ثلاث مئة وثلاثة عشر رجلًا، فكان المهاجرون منهم سبعة وسبعين، وكانت الْأَنصار مئتين وستة وثلاثين، وكان لواء المهاجرين مع علي بن أبي طالب، وكان لواء الْأَنصار مع سعد بن عبادة. قال الهيثمي في \"مجمع الزوائد\" ٦/ ٩٢ - ٩٣: رواه الطَّبْرَانِيّ، وفيه الحجاج بن أرطأة، وهو مدلِّس.\n(٢) قوله: وكان لواء الْأَنصار مع سعد بن عبادة. مختلف في حضوره بدرًا، فأثبته البُخَارِيّ والواقدي والمدائني وابن الكلبيّ، ولم يذكره ابن إسحاق وغيره.\nانظر: \"الطبقات الكبرى\" لابن سعد ٣/ ٦١٣، \"تاريخ دمشق\" لابن عساكر ٢٠/ ٢٣٧. قال ابن سعد: كان يتهيأ للخروج، فنهش، فأقام، وقال النَّبِيّ -ﷺ-: \"لقد كان حريصًا عليها\". وقال ابن حجر: .. سعد بن عبادة لم يشهد بدرًا، وإن كان يعد فيهم؛ لكونه ممن ضرب له بسهمه.","vol":"8","page":88},{"text":"الإبل في جيش رسول الله - ﷺ - سبعين بعيرًا، والخيل فرسين: فرس للمقداد بن عمرو، وفرس لمرثد بن أبي مرثد (١» (٢).\n(وكان معهم من السلاح: ستة أدرع، وثمانية سيوف، وجميع من استشهد من المسلمين يومئذ أربعة عشر رجلًا: من المهاجرين ستة (٣)، وثمانية من الْأَنصار (٤).\n_________\n(١) انظر: \"فتح الباري\" لابن حجر ٧/ ٢٨٨، \"الإصابة\" لابن حجر ٣/ ٥٥، \"أسد الغابة\" لابن الأثير ٢/ ٣٥٦، \"البداية والنهاية\" لابن كثير ٣/ ٢٨٤ - ٢٨٥، \"الاستيعاب\" لابن عبد البر ٢/ ١٦١ (٩٤٩). وقد سرد ابن إسحاق، كما في \"السيرة النبوية\" لابن هشام ٢/ ٦٧٧ - ٧١٥، والواقدي في \"المغازي\" ١/ ١٥٢ - ١٧٢، أسماء من حضر بدرًا من المسلمين. واستوعبهم ابن سيد النَّاس في \"عيون الأثر\" ١/ ٢٩٦، ٣٤٠، فزادوا على ثلاث مئة وثلاثة عشر خمسين رجلًا. قال: والسبب في الزيادة: الاختلاف في بعض الأسماء. وانظر: \"وفاء الوفاء\" للسمهودي ١/ ٤٧٠، \"فتح الباري\" لابن حجر ٣/ ٣٨ - ٣٩، \"السيرة الحلبية\" لابن برهان الحلبي ٢/ ١٤٩، \"المغازي\" لابن أبي شيبة (ص ٢٠٤) (١٧٣)، \"الروض الأنف\" للسهيليّ ٥/ ٨٩، ٢٤٥، ٢٤٦.\nانظر: \"دلائل النبوة\" للبيهقيّ ٣/ ٣٨ - ٣٩، \"السيرة النبوية\" لابن هشام ٢/ ٧٠٦، \"السيرة النبوية\" لابن كثير ٢/ ٣٨٧ - ٣٨٨، \"الرحيق المختوم\" للمباركفوريّ (ص ٢٢٦ - ٢٢٧).\n(٢) من قوله: طاعة الله .. إلى قوله: لمرثد بن أبي مرثد. مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) هو قول ابن إسحاق، كما في \"السيرة النبوية\" لابن هشام ٢/ ٧٠٦ - ٧٠٨. وانظر: \"المغازي\" لابن أبي شيبة (ص ٢٠٠) (١٦٦)، \"عيون الأثر\" لابن سيد النَّاس ١/ ٣٤١، \"الدرر في اختصار المغازي والسير\" لابن عبد البر (١٠٩).","vol":"8","page":89},{"text":"وقوله (١): ﴿وَأُخْرَى﴾ أي (٢): وفرقة أخرى ﴿كَافِرَةٌ﴾: وهم مشركو مكة، ورأسهم عتبة بن ربيعة بن عبد شمس، وكانوا تسعمائة وخمسين رجلًا مقاتلًا، وكانت خيلهم مائة فرس (٣)، وكانت حرب بدر أول مشهد شهده رسول الله -ﷺ-، وكان سبب ذلك عير أبي سفيان (٤» (٥).\n(واختلف القراء في هذِه الآية: فقرأ عامتهم: ﴿فِئَةٌ﴾ بالرفع؛ على معنى: منهما فئة، أو: إحداهما فئة (٦).\nوقرأ الزهريُّ: بالخفض (٧)، على البدل من الفئتين (٨). وقال ابن\n_________\n(١) من (س).\n(٢) من (س).\n(٣) هكذا ورد في \"السيرة النبوية\" لابن هشام ٢/ ٦١٧، \"المصنف\" لعبد الرَّزّاق ٥/ ٣٤٨ (٩٧٢٦)، \"دلائل النبوة\" للبيهقي ٣/ ٤٢، \"السيرة النبوية\" لابن كثير ٢/ ٣٨٧.\n(٤) هكذا ورد في \"السيرة النبوية\" لابن هشام ٢/ ٦٠٦ - ٦٠٧، عن ابن عباس ﵄، \"المصنف\" لعبد الرَّزّاق ٥/ ٣٤٨ (٩٧٢٦).\nوانظر: \"الروض الأنف\" للسهيلي ٥/ ٨١ - ٨٢، \"عيون الأثر\" لابن سيد النَّاس ١/ ٢٩٠، \"معالم التنزيل\" للبغوي ٢/ ١٤.\n(٥) من قوله: وكان معهم من السلاح ... إلى قوله: عير أبي سفيان. مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) هي قراءة الجمهور. انظر: \"جامع البيان\" للطبري ٣/ ١٩٤، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٥، \"مفاتيح الغيب\" للرازي ٧/ ١٩٠، \"معاني القرآن\" للأخفش ١/ ٣٩٦، \"مشكل إعراب القرآن\" لمكي ١/ ١٥٠، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٠٤، \"مجاز القرآن\" لأبي عبيدة ١/ ٨٧ - ٨٨.\n(٧) مطموس في الأصل، وفي (ن): حَدَّثَنَا بالخفض. والمثبت من (س).\n(٨) في \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٩) بالجر؛ على البدل من الفئتين عن الزُّهْرِيّ ومجاهد. زاد في \"البحر المحيط\" لأبي حيان ٢/ ٣٩٣: حميدًا. وفي =","vol":"8","page":90},{"text":"السَّميفع: نصبًا، على المدح (١). وقرأ مجاهد: (يقاتل) بالياء (٢)، ردَّه إلى القوم وجرى على لفظه (٣). وقرأ الباقون بالتاء (٤» (٥).\n(قوله تعالى: ﴿يَرَوْنَهُمْ مِثْلَيْهِمْ﴾: قرأ أبو رجاء والحسن وأبو جعفر وشيبة ونافع ويعقوب وأيوب (٦): بالتاء (٧)، واختاره أبو حاتم.\n_________\n= \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٥: الحسن. وانظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٠٤، \"مشكل إعراب القرآن\" لمكي ١/ ١٥٠.\nانظر هذا الوجه في: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٩)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٥، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٠٤.\nقال الطبري في \"جامع البيان\" ٣/ ١٩٤: وهذا، وإن كان جائزًا في العربية، فلا أستجيز القراءة به؛ لإجماع الحجة من القراء على خلافه. انتهى.\nانظر: \"معاني القرآن\" للفراء ١/ ١٩٢، \"معاني القرآن\" للزجاج ١/ ٣٨٤.\n(١) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٢) في \"البحر المحيط\" لأبي حيان ٢/ ٣٩٤: مجاهد ومقاتل.\nقال العكبري: في \"إعراب القراءات الشواذ\" ١/ ٣٠٥ وهو ضعيف.\nوانظر: \"اللباب\" لابن عادل ٥/ ٦١، \"قطف الأزهار\" للسيوطي ١/ ٥٦٦.\n(٣) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٤) ﴿تُقَاتِلُ﴾ بالتاء. هي قراءة الجمهور.\nانظر: \"البحر المحيط\" لأبي حيان ٢/ ٣٩٤، \"المحرر الوجيز\" ١/ ٤٠٦ - ٤٠٨، \"اللباب\" لابن عادل ٥/ ٦١، \"الدر المصون\" للسمين الحلبي ٢/ ٢٧.\n(٥) من قوله: واختلف القراء ... إلى قوله: وقرأ الباقون بالتاء. مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) مطموس في الأصل، ليست في (ن)، والاستدراك من (س).\n(٧) في \"التذكرة\" لابن غلبون: نافع ويعقوب. وانظر: \"تقريب النشر\" لابن الجزري (ص ١٠٠)، \"الكشاف\" للزمخشري ١/ ٤١٥.","vol":"8","page":91},{"text":"والباقون: بالياء، واختاره أبو عُبيد) (١) (٢).\n(فمن قرأ بالتاء: فمعناه: ترون، يَا معشر اليهود، أهل مكة مثلي المسلمين) (٣) (٤).\nومن قرأ: بالياء، فاختلف في وجهه:\nفجعل بعضهم الرؤية للمسلمين، ثم له تأويلان: أحدهما: يرى المسلمون المشركين مثليهم في العدد، ثم ظهر العدد القليل على العدد الكثير بإذن الله- فتلك الآية (٥).\nفإن قيل: كيف جاز أن يقول: ﴿مِثْلَيْهِمْ﴾ وهم كانوا ثلاثة أمثالهم؟\nفالجواب أن تقول هذا كما تقول -وعندك عبد تحتاج إلى مثليه-\n_________\n(١) انظر: \"الحجة\" لابن خالويه (ص ١٠٦)، \"المحتسب\" لابن جني ١/ ١٥٥، \"الحجة\" للفارسيِّ ٣/ ١٧.\n(٢) من قوله: قوله تعالى ... إلى قوله: واختاره أبو عبيد. مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) مطموس في الأصل، وفي (ن): مسلمين، والمثبت من (س).\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٠٧، \"غرائب التفسير\" للنيسابوريّ ٣/ ١٤٤، \"شرح الهداية\" للمهدوي ١/ ٢١٤، \"شرح طيّبة النشر\" لابن الجزري (ص ٢٠٥).\n(٥) انظر: \"شرح الزبيدي على متن الدرة\" (ص ٢٥٦)، \"الحجة\" للفارسيّ ٣/ ١٨ - ١٩، \"شرح الهداية\" للمهدوي ١/ ٢١٤، \"معاني القرآن\" للزجاج ١/ ٣٨١ - ٣٨٢.","vol":"8","page":92},{"text":"أحتاج (١) إلى مِثْلَي عبدي، فأنت تحتاج إلى ثلاثة، وكذلك (٢) تقول: معي أَلْف، وأحتاج إلى مثليه. فأنت تحتاج إلى ثلاثة آلاف، فلما نويت أن يكون الألف داخلًا في المثل، كان المثل اثنين، والاثنان ثلاثة. قاله الفراء (٣) (٤) (٥).\n(والتأويل الآخر: أن معناه: يرى المسلمون المشركين مثلي عدد أنفسهم؛ قللهم الله تعالى في أعينهم حتَّى رأتها ستمائة وستة وعشرين، وكانوا ثلاثة أمثالهم: تسعمائة وخمسين، ثم قللهم الله في حالة أخرى حتَّى رأوهم مثل عدد أنفسهم.\nقال ابن مسعود، في هذِه الآية: قد نظرنا إلى المشركين، فرأيناهم يضعفون علينا، ثم نظرنا، فما رأيناهم يزيدون علينا رجلا واحدًا (٦).\n_________\n(١) مطموس في الأصل، وفي (ن): واحتاج. والمثبت من (س).\n(٢) مطموس في الأصل، ليست في (ن)، والاستدراك من (س).\n(٣) \"معاني القرآن\" ١/ ١٩٤، وفيه اختلاف يسير.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٢/ ١٤.\nقال الزجاج في \"معاني القرآن\" ١/ ٣٨١ - ٣٨٢: ... وهذا باب الغلط فيه غلط بيَّن في جميع المقاييس، وجميع الأشياء؛ لأنا إنما نعقل: مثل الشيء: ما هو مساو له، ونعقل: مثليه: ما يساويه مرتين، فإذا جهلنا المثل فقد بطل التمييز .. انتهى مختصرًا.\nوانظر: \"الحجة\" للفارسيّ ٣/ ١٧ - ١٨، \"الحجة\" لابن زنجلة (ص ١٥٤ - ١٥٥).\n(٥) من قوله: فمن قرأ بالتاء ... إلى قوله: قاله الفراء. مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٦ عن السدي قوله: ﴿يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ﴾ قال: هذا يوم بدر؛ قال عبد الله بن مسعود: وقد =","vol":"8","page":93},{"text":"ثمَّ قلِّلهم الله أَيضًا في أعينهم حتَّى رأوهم عددًا يسيرًا أقل من أنفسهم؛ قال ابن مسعود أَيضًا: لقد قلَّلوا في أعيننا، يوم بدر، حتَّى قلت لرجل إلى جنبي: تراهم سبعين؟ قال: أراهم مائة. قال: فأسرنا رجلًا (١) منهم، فقلنا: كم كنتم؟ قال: ألفًا (٢).\nوقال بعضهم: الرؤية راجعة إلى المشركين -يعني: يرى المشركون المُؤْمنين مثليهم- قلَّلهم الله تعالى قبل القتال في أعين المشركين؛ ليجترئوا عليهم، ولا ينصرفوا. فلما أخذوا في القتال كثَّرهم الله تعالى ذكره في أعينهم؛ ليجبنوا، وقلَّلهم في أعين المُؤْمنين؛ ليجترئوا، وذلك قوله تعالى: ﴿وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي\n_________\n= نظرنا إلى المشركين .. فذكر مثله .. وفيه زيادة. والسدي لم يلق ابن مسعود؛ فالإسناد منقطع.\nانظر: \"تهذيب التهذيب\" لابن حجر ١/ ٣١٣ (٥٧٢)، ورواه الطبري في \"جامع البيان\" ٣/ ١٩٥ عن السدي، في خبر ذكره عن مرة الهمداني عن ابن مسعود بلفظه، ومرة بن شراحيل الهمدانيّ ثِقَة، عابد.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٣٨ (١٠٠٧)، \"الدر المنثور\" للسيوطي ٢/ ١٧.\n(١) مطموس في الأصل، وفي (ن): رجلٌ بالرفع. وهو خطأ. والمثبت من (س).\n(٢) أخرج ابن أبي شيبة في \"المغازي\" (ص ٢٠٠) (١٦٥)، والطبري في \"جامع البيان\" ٣/ ١٩٦، والبيهقي في \"دلائل النبوة\" ٣/ ٦٧ من جهة إسرائيل، عن أبي إسحاق، عن أبي عبيدة، عن أَبيه قال: لقد قللوا في أعيننا يوم بدر .. فذكر نحوه. والراجح من أقوال أهل العلم أن أَبا عبيدة، وهو عامر بن عبد الله بن مسعود الهُذلي الكُوفيّ: لم يسمع من أَبيه شيئًا، فكان يوم موت أَبيه ابن سبع سنين.\nانظر: \"تهذيب الكمال\" للمزي ٩/ ٣٦٨ (٣٠٣٥).","vol":"8","page":94},{"text":"أَعْيُنِكُمْ قَلِيلًا﴾ الآية (١» (٢).\n[٧١٥] (أخبرنا عبد الله بن حامد (٣)، أخبرنا أَحْمد بن محمَّد بن يوسف (٤)، حَدَّثَنَا أبو عبد الرَّحْمَن عبيد الله بن (محمَّد بن) (٥) يحيى (٦)، حَدَّثَنَا يعقوب بن سفيان (٧)، عن مسلم بن إبراهيم (٨): عن (محمَّد بن أبي الفرات) (٩)، عن (سعد بن أوس) (١٠) (١١): ﴿يَرَوْنَهُم\n_________\n(١) الأنفال: ٤٤.\nهذا الوجه قاله جمع من أهل العلم ممن تناولوا هذِه المسألة بالبحث والمناقشة. انظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٠٧، \"فتح القدير\" للشوكاني ٢/ ٣١٤، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٤، \"البحر المحيط\" لأبي حيان ٢/ ٣٩٦، \"النكت والعيون\" للماورديّ ١/ ٣٧٤، \"معالم التنزيل\" للبغوي ٢/ ١٤، \"مفاتيح الغيب\" للرازي ٧/ ١٩٠، \"زاد المسير\" لابن الجوزي ١/ ٣٥٧، \"غرائب التفسير\" للنيسابوري ٣/ ١٤٣، \"التحرير والتنوير\" لابن عاشور ٣/ ١٧٦.\n(٢) من قوله: والتأويل الآخر .. إلى قوله: الآية. مطموس في الأصل. والمثبت من (س)، (ن).\n(٣) لم يُذكر بجرح أو تعديل.\n(٤) مختلف في عدالته.\n(٥) مطموس في الأصل، وليست من (ن)، والمثبت من (س).\n(٦) لم أجده.\n(٧) ثِقَة، حافظ.\n(٨) الأزديّ الحافظ. ثِقَة مكثر.\n(٩) مطموس في الأصل، وفي (ن): أبي الفرات. والمثبت من (س). وهو: محمَّد بن دينار، أبو بكر، ابن أبي الفرات البصريُّ. صدوق، سيئ الحفظ، رمي بالقدر، وتغيّر قبل موته.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٠٦، \"تهذيب الكمال\" للمزي ٦/ ٢٦٠.\n(١٠) مطموس في الأصل، وفي (ن): سعيد بن أويس. والمثبت من (س).\n(١١) العدويُّ. صدوق، له أغاليط.","vol":"8","page":95},{"text":"مِثْلَيْهِمْ رَأْيَ الْعَيْنِ﴾ قال: كان المشركون يرونهم (١) مثليهم، فلما أسروهم سألهم المشركون: كم كنتم؟ قالوا: ثلثمائة وبضعة عشر. فقالوا: كنا نراكم تضعفون علينا. قال: وذلك مما نصر المسلمون به (٢) (٣).\nوقرأ السلميّ؛ (تُرونهم) بالتاء مضمومة، على ما لم يُسمّ فاعله، وإن شئت على معنى الظن (٤) (٥).\n(قوله (٦) ﴿رَأْيَ الْعَيْنِ﴾ أي: في رأي العين. نصب بنزع حرف الصفة، وإن شئت على المصدر -أي: ترونهم رأي العين- أي (٧):\n_________\n(١) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٢) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٣) [٧١٥] الحكم على الإسناد:\nضعيف؛ شيخ المصنف لم يذكر بجرح أو تعديل، والسقطي مختلف في عدالته،\nومحمَّد بن دينار سيئ الحفظ، ولم أجد من ذكره عن سعد بن أوس.\n(٤) هي قراءة شاذة. قال أبو حيَّان الأندلسيّ في \"البحر المحيط\" ٢/ ٣٩٥: ... فكان المعنى أن اعتقاد التضعيف في جمع الكفار، أو المُؤْمنين، كان تخمينًا وظنَّا لا يقينًا، فلذلك ترك في العبارة ضرب من الشك، وذلك أن: أُرى -بضم الهمزة- تقولها فيما عندك فيه نظر. انتهى مختصرًا.\nوانظر: \"إملاء ما من به الرَّحْمَن\" للعكبريِّ ١/ ١٢٦، \"معاني القرآن\" للنحاس ١/ ٣٦٢، \"المحتسب\" لابن جني ١/ ١٥٤، \"معاني القرآن\" للفراء ١/ ١٩٥، \"مشكل إعراب القرآن\" لمكي ١/ ١٢٨.\n(٥) من قوله: أخبرنا عبد الله بن حامد .. إلى قوله: على معنى الظن. مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٧) مطموس في الأصل، وليست في (ن)، والمثبت من (س).","vol":"8","page":96},{"text":"في نظر العين. يقال: رأيت الشيء رأيًا ورؤية ورؤيا، ثلاثة مصادر، إلَّا أن الرؤيا أكثر ما تستعمل في المنام؛ لتفهم إذا ذكر (١).\nقال الأَعمش -في: رأي العين، بمعنى النظر:\nفلما رأى القوم، من ساعة ... من الرأي، ما أبصروه، واكتمنْ (٢)\nقوله تعالى: ﴿وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ﴾: يقوي بنصره (٣) ﴿مَنْ يَشَاءُ إِنَّ فِي ذَلِكَ﴾: الذي ذكرت ﴿لَعِبْرَةً لِأُولِي الْأَبْصَارِ﴾: لذوي العقول، وقيل: لمن أبصر الجمعين (٤).\n_________\n(١) انظر: \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤٧٢ (رأي)، \"ترتيب القاموس\" للزاوي ٢/ ٢٨٠ (رأي)، \"معالم التنزيل\" للبغوي ٢/ ١٤، \"المحرر الوجيز\" لابن عطية ١/ ٤٠٧.\n(٢) البيت في \"ديوانه\" (ص ٢٣).\nوانظر في المسألة: \"عمدة الحفاظ\" للسمين الحلبيّ ٢/ ٥٩ - ٦٣، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٦٩، \"الدر المصون\" للسمين الحلبي ٣/ ٥٥.\n(٣) انظر: \"روح المعاني\" للألوسي ٣/ ٩٨، \"مفاتيح الغي\" للرازي ٧/ ١٩٠ - ١٩١، \"زاد المسير\" لابن الجوزي ١/ ٣٥٨، \"معالم التنزيل\" للبغوي ٢/ ١٤، \"النكت والعيون\" للماورديّ ١/ ٣٧٥، \"البحر المحيط\" لأبي حيان ٤/ ٢٠٩، \"إملاء ما من به الرَّحْمَن\" للعكبري ١/ ١٢٦.\n(٤) انظر المراجع السابقة.","vol":"8","page":97},{"text":"<span data-type=\"title\" id=toc-673>١٤ </span>- (قوله ﷿) (١): ﴿زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ﴾:\nجمع شهوة وهي (٢) ما تدعو (٣) النفس إليه (٤). وإنما حرَّك الهاء في الجمع؛ ليكون فرقًا بين جمع الاسم وجمع النعت؛ لأن النعت لا تحرك نحو: ضخمة وضخمات (وعبلة وعبلات) (٥)، والاسم يحرّك مثل: ثمرة وثمرات، وسعفة النخل وسعفات، فإذا كان ثاني الاسم ياءً، أو واوًا، فأكثر العرب على تسكينها؛ استثقالا لتحرّك الياء والواو، كقولك: بيضة وبيضات، وجوزة وجوزات (٦» (٧).\n[٧١٦] (أخبرني (ابن فنجويه) (٨) الحسين بن محمَّد (٩) (قال: نا أَحْمد بن جعفر بن حمدان (١٠) قال: نا يوسف بن عبد الله بن ماهان (١١)\n_________\n(١) و(٢) و(٣) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٤) انظر: \"البارع في اللغة\" لأبي على القالي (ص ٩٧) (شهو)، \"ترتيب القاموس\" للزاوي ٢/ ٧٧١ (شهو).\n(٥) مطموس في الأصل، وليست من (ن)، والاستدراك من (س).\n(٦) ما ذكره الثعلبي هو مقتضى قول أهل العلم.\nانظر: \"إعراب القرآن\" للنحاس ١/ ٣٦٠، \"لسان العرب\" لابن منظور ٩/ ٢٤ (عبل)، ٩/ ١٥١ (سعف)، ١٢/ ٣٥٣ (ضخم)، ٥/ ٣٣٠ (جوز)، \"تاج العروس\" للزبيدي ٤/ ٣٠، \"لسان العرب\".\n(٧) من قوله: قوله: ﴿رَأْيَ الْعَيْنِ﴾ ... إلى قوله: وجوزة وجوزات. مطموس في الأصل، والمثبت من (س)، (ن).\n(٨) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٩) ثِقَة، صدوق، كثير الرواية للمناكير.\n(١٠) ثِقَة، إمام اختلط في آخر عمره.\n(١١) لم أجده.","vol":"8","page":98},{"text":"قال: نا) (١) أبو سلمة موسى بن إسماعيل (٢)، حَدَّثَنَا حماد بن سلمة (٣)، عن ثابت (٤) وحميد (٥)، عن أنس بن مالك (٦) أن النَّبِيّ - ﷺ - (٧) قال: \"حفت الجنة بالمكاره، وحفت النَّار بالشهوات\" (٨).\n_________\n(١) ما بين القوسين مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٢) المِنْقَريّ، أبو سلمة التبوذكيّ: ثِقَة، ثبت.\n(٣) ثِقَة، عابد، تغير حفظه بأخرة.\n(٤) البُنَانيّ.\nقال أبو بكر البُرْديجيُّ: ثابت عن أنس: صحيح من حديث شعبة والحمَّادين وسليمان بن المغيرة، فهؤلاء ثقات ما لم يكن الحديث مضطربًا.\n(٥) حميد بن أبي حميد -مصغرًا - الطَّويل، أبو عبيدة البَصْرِيّ. ثِقَة مدلس.\n(٦) الصحابي الجليل.\n(٧) مطموس في الأصل، وساقطة من (ن)، والمثبت من (س).\n(٨) [٧١٦] الحكم على الإسناد:\nفيه من لم أجده، وهو صحيح. ومن خالف حمَّاد بن سلمة في ثابت، فالقول قول حمَّاد، وثابت عن أنس صحيح.\nانظر: \"تاريخ ابن معين\" ٢/ ١٣٠، \"الثِّقات\" للعجليّ (ص ٨٩) (١٨٠).\nالتخريج:\nأخرجه الإِمام أَحْمد في \"المسند\" ٣/ ٢٥٤ (١٣٦٧١) قال: حَدَّثَنَا غسّان بن الرَّبيع، وفي ٣/ ٢٨٤ (١٤٠٣٠) قال: حَدَّثَنَا عفّان، ومسلم في كتاب الجنة وصفة نعيمها وأهلها. (٢٨٢٢) قال: حَدَّثَنَا عبد الله بن مسلمة بن قعنب، والتِّرمذيّ في أبواب صفة الجنة، باب ما جاء: حفت الجنة بالمكاره وحفت النَّار بالشهوات (٢٦٨٤)، قال: حَدَّثَنَا عبد الله بن عبد الرَّحْمَن، أخبرنا عمرو بن عاصم، أربعتهم -يعني: عفان وغسان وابن قعنب وعمرو- قالوا: عن حماد بن سلمة، عن ثابت وحميد، به، مثله.\nقال التِّرْمِذِيّ: هذا حديث حسن، غريب، صحيح من هذا الوجه. =","vol":"8","page":99},{"text":"وقوله (١): ﴿مِنَ النِّسَاءِ﴾ بدأ بهنَّ؛ لأنهن حبائل (الشيطان وأقرب إلى الافتتان (٢) ﴿وَالْبَنِينَ﴾) (٣).\n[٧١٧] (أخبرنا محمَّد بن عبد الله بن حمدون) (٤) (٥)، أنا عبد الله ابن محمَّد (٦)، أخبرنا عبد الله بن هاشم (٧)، ثنا وكيع (٨)، حَدَّثَنَا أبو\n_________\n= وقال الشيخ الألبانيّ: في \"صحيح سنن التِّرْمِذِيّ\" ٢/ ٣١٧ (٢٠٧٤): صحيح.\nوأخرجه الإِمام أَحْمد في \"المسند\" ٣/ ١٥٣ (١٢٥٥٩) قال: حَدَّثَنَا حسن.\nوالدارميّ في \"السنن\" (٢٨٨٥) قال: أخبرنا سليمان بن حرب كلاهما حسن وسليمان قالا: حَدَّثَنَا حماد بن سلمة عن ثابت مثله وليس فيه حميد.\nوللحديث شاهد من حديث أبي هريرة -﵁-: فقد أخرج الإِمام البُخَارِيّ في كتاب الرقاق في باب حجبت النَّار بالشهوات (٦٤٨٧)، والإمام مسلم في كتاب الجنة وصفة نعيمها وأهلها (٢٨٢٢) من جهة الأعرج عن أبي هريرة أن رسول الله - ﷺ - قال: حجبت النَّار بالشهوات وحجبت الجنة بالمكاره،\nوانظر: \"جامع المسانيد والسنن\" لابن كثير ٢١/ ١٥٣ (٢٧٩)، \"المسند الجامع\" ترتيب الدكتور بشار معروف ٣/ ٥٦ (١٦٤٩).\nمن قوله: أخبرني ابن فنجويه ... إلى قوله: وحفت النَّار بالشهوات. مطموس في الأصل، والمثبت من (س)، (ن).\n(١) مطموس في الأصل، وليست من (ن)، والمثبت من (س).\n(٢) قال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٢٦: فأما إذا كان القصد بهنّ الإعفاف، وكثرة الأولاد، فهذا مطلوب مرغوب فيه، مندوب إليه ..\n(٣) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٤) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٥) الزَّاهد العالم أحد الصالحين.\n(٦) هو ابن شيرويه. الإِمام، الحافظ، الفقيه.\n(٧) هو الطُّوسيّ: ثِقَة، صاحب حديث.\n(٨) ثِقَة إمام.","vol":"8","page":100},{"text":"جناب (١) عن (٢) القاسم بن (٣) عبد الرَّحْمَن (٤) قال: قال رسول الله -ﷺ- لأشعث بن قيس: \"هل لك من ابنة حمزة مِنْ ولد؟ \" قال: نعم، لي منها غلام، ولوددت أن لي به (٥) حفنة (٦) من طعام، أطعمها من بقي معي من بني جبلة. فقال النَّبِيّ - ﷺ -: \"لئن (٧) قلت ذلك: إنهم لثمرة القلوب، وقرة العين، وإنهم، مع ذلك، لمجبنة، مبخلة، محزنة (٨) (٩) \" (١٠).\n_________\n(١) الكلبيّ. ضعفوه؛ لكثرة تدليسه.\n(٢) من قوله: أخبرنا محمَّد بن عبد الله ... إلى قوله: أبو جناب عن. مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) في الأصل: أبو، والمثبت من (س)، (ن).\n(٤) ثِقَة، عابد، من الرابعة.\n(٥) من (س).\n(٦) الحَفْنَةُ: ملء الكفين من طعام.\nانظر: \"الصحاح\" للجوهري ٥/ ٢١١٢ (حفن)، \"مجمل اللغة\" لابن فارس ١/ ٢٤٣ (حفن).\n(٧) قبلها في (س)، (ن): (من أين) وليس لها وجه.\n(٨) من (س)، (ن).\n(٩) مجبنة: مظِنَّة الجبن. أي: يحمل الولد أبويه على الجبن، ويدعوهما إليه.\nومبخلة: أي: يحمل أبويه على البخل ويدعوهما إليه. ومحزنة: يسبب الحزن لهما.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٨٤ (جبن)، ١١/ ٤٧ (بخل)، ١٣/ ١١١ (حزن).\n(١٠) [٧١٧] الحكم على الإسناد:\nإسناده: ضعيف؛ فيه أبو جناب، ليس بالقويِّ. =","vol":"8","page":101},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= انظر: \"علل الإِمام أَحْمد\" ٢/ ١٦٦ وفيه: القاسم بن عبد الرَّحْمَن الهذليّ: لم يلق من أصحاب رسول الله - ﷺ - غير جابر بن سمرة؛ فهو مرسل. \"تهذيب الكمال\" للمزي ٢٣/ ٣٧٩ (٤٧٩٩)، \"الثِّقات\" لابن حبّان ٥/ ٣٠٣.\nالتخريج:\nلم أجد من أخرج الحديث بهذا الإسناد، فيما اطّلعت عليه من كتب، لكن أخرج الإِمام أَحْمد في \"المسند\" ٥/ ٢١١ (٢١٨٤٠)، والطبراني في \"المعجم الكبير\" ١/ ٢٣٦ (٦٤٦) من طرق، عن هُشيم، أَنْبأنا مجالد، عن الشعبي، ثنا الأشعث ابن قيس قال: قدمت على رسول الله - ﷺ - في وقد كندة ... فذكر نحوه، وفيه بعض الاختلاف، وزيادة ونقص.\nقال الهيثميّ في \"مجمع الزوائد\" ٨/ ١٥٥: وفيه مجالد بن سعيد، وهو ضعيف، وقد وثق، وبقية رجال أَحْمد رجال الصحيح.\nوانظر: \"الفتح الربانيّ\" للبنا ١٩/ ٤٤. ومجالد بن سعيد الهمدانيّ، قال ابن سعد: كان ضعيفًا في الحديث. وقال الإِمام أَحْمد: ليس بشيء، يرفع حديثًا كثيرًا، لا يعرفه النَّاس.\nانظر: \"الطبقات الكبرى\" لابن سعد ٦/ ٣٤٩، \"الكواكب النيّرات\" لابن الكيال (ص ٥٠٥).\nورواه أبو يعلى في \"المسند\" ٢/ ٣٠٥ (١٠٣٢) من طريق عطية عن أبي سعيد مرفوعًا مختصرًا نحوه. وفيه عطية العوفي، وهو ضعيف.\nوانظر: \"مجمع الزوائد\" للهيثمي ٨/ ١٥٥.\nورواه الطَّبْرَانِيّ في \"المعجم الكبير\" ١/ ٢٣٦ (٦٤٧) من جهة ابن لهيعة، عن الحارث بن يزيد، عن علي بن رباح، عن الأشعث بن قيس قال: قلت للنبي - ﷺ - .. فذكر نحوه. وفيه عبد الله بن لهيعة -قاضي مصر: ضعيف، خلّط بعد احتراق كتبه. انظر: \"المغني في الضعفاء\" للذهبيّ ١/ ٥٠٢ (٣٣١٧)، \"الكواكب النيرات\" لابن الكيال (ص ٤٨١).\nورواه البَزَّار، كما في \"كشف الأستار\" للهيثمي ٢/ ٣٧٨ (١٨٩١) من طريق =","vol":"8","page":102},{"text":"﴿وَالْقَنَاطِيرِ﴾: جمع قنطار.\nواختلفوا فيه:\nفقال الرَّبيع بن أنس: القنطار: المال الكثير، بعضه على بعض (١).\nوقال ابن كيسان: المال العظيم (٢).\nوقال أبو عبيدة (٣) (٤): تقول العرب: هو وزن لا يُحد.\nوقال الباقون: هو محدود، ثم اختلفوا فيه:\n[٧١٨] فأخبرني ابن فنجويه (٥)، ثنا أبو بكر بن مالك القطيعيُّ (٦)،\n_________\n= عبد الرَّزّاق، ثنا معمر، عن ابن خثيم، عن محمَّد بن الأسود بن خلف، عن أَبيه، عن النَّبِيّ - ﷺ - أنَّه أخذ حسنًا، ثم أقبل عليهم، فقال: \"إن الولد مبخلة مجهلة مجبنة\".\nقال الهيثميّ في \"مجمع الزوائد\" ٨/ ١٥٥: رجاله ثقات. وقوله فيه نظر؛ فمحمد ابن أسود بن خلف عن أَبيه، قال الإِمام الذهبي: لا يعرف هو ولا أبوه، تفرّد عنه عبد الله بن عثمان بن خثيم.\n\"ميزان الاعتدال\" للذهبي ٣/ ٤٨٥.\n(١) انظر: \"التاريخ الكبير\" للبخاريّ ١/ ٢٩ (٣٥)، \"جامع المسانيد\" لابن كثير ١/ ٣٢٤.\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠١ عن الرَّبيع مثله.\n(٣) انظر قول ابن كيسان في: \"البحر المحيط\" لأبي حيان ٢/ ٤١٥ مثله، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٧٥.\n(٤) في الأصل، (ن): أبو عبيد، والمثبت من (س).\nوانظر: قوله في \"مجاز القرآن\" ١/ ٨٨.\n(٥) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٦) ثِقَة، اختلط في آخر عمره.","vol":"8","page":103},{"text":"ثنا عبد الله بن أَحْمد بن حنبل (١)، حَدَّثني أبي (٢)، ثنا عبد الصمد (٣)، ثنا حماد بن سلمة (٤)، عن عاصم (٥)، عن أبي صالح (٦)، عن أبي هريرة - ﵁ -، أن النَّبِيّ -ﷺ- قال: \"القنطار: اثنا (٧) عشر أَلْف أوقية\" (٨).\n_________\n(١) ثِقَة.\n(٢) الإمام.\n(٣) عبد الصمد بن عبد الوارث التَّمِيمِيّ مولاهم أبو سهل البَصْرِيّ: صدوق صالح الحديث، ثبت في شعبة.\n(٤) ثِقَة، عابد وتغير حفظه بآخره.\n(٥) هو ابن أبي النجود صدوق له أوهام، حجة في القراءة، وحديثه في الصحيحين مقرون.\n(٦) هو ذكوان ثِقَة، ثبت.\n(٧) في الأصل: اثني. وفي (ن): ثنتا. والمثبت من (س).\n(٨) [٧١٨] الحكم على الإسناد:\nفي إسناده: شيخ المصنف صدوق كثير الرواية للمناكير، وفيه عبد الصمد وابن أبي النجود صدوقان، والمعروف أنَّه موقوف.\nالتخريج:\nأخرج الإِمام أَحْمد في \"المسند\" ٢/ ٣٦٣ (٨٧٥٨) من طريق عبد الصمد بن عبد الوارث، وابن ماجه في كتاب الأدب، باب بر الوالدين (٣٦٦٠) من طريق أبي بكر بن أبي شيبة، عن عبد الصمد به، نحوه.\nقال الشيخ الألباني في \"ضعيف سنن ابن ماجه\" (ص ٢٩٧) (٧٣٤): ضعيف.\nورواه الطبري في \"جامع البيان\" ٣/ ١٩٩: من جهة عبد الرَّحْمَن بن مهدي قال: حَدَّثَنَا حمَّاد بن زيد، عن عاصم بن بهدلة به مثله، موقوفًا.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٢٨: ... وهذا أصح.\nوانظر: \"فيض القدير\" للمناوي ٤/ ٧٠٦.","vol":"8","page":104},{"text":"[٧١٩] وأخبرني أبو عبد الله (بن فنجويه) (١) (٢)، ثنا (عبيد الله بن مُحَمَّد بن شنبة) (٣) (٤) ثنا عبد الله بن مُحَمَّد بن سنان (٥)، ثنا مسلم بن إبراهيم (٦)، ثنا العلاء بن خالد (بن وردان) (٧) (٨)، حَدَّثَنَا يزيد (٩) الرقاشيّ (١٠)، قال: دخلت أنا (١١) وثابت (١٢) وناس معنا على أنس بن مالك (١٣) - ﵁ - فقلت له: يَا أَبا حمزة، ما كان النَّبِيّ -ﷺ- يقول في قيام الليل؟ قال أنس (١٤): قال رسول الله - ﷺ -: \"من قرأ في ليلة خمسين آية، لم يكتب من الغافلين، ومن قرأ مائة آية،\n_________\n(١) من (س).\n(٢) ثِقَة صدوق، يروي مناكير.\n(٣) ورد في الأصل: أبو عبيد الله بن شعبة. والمثبت من (س)، (ن).\n(٤) عبيد الله بن محمَّد بن عبيد الله بن شنبة أبو أَحْمد الدينوريّ لم يُذكر بجرح أو تعديل.\nقال الدارقطني وعبد الغني الأزديّ: متروك. وقال ابن حبّان: كان يضع الحديث.\nانظر: \"لسان الميزان\" لابن حجر ٣/ ٣٩٣، \"المغني في الضعفاء\" للذهبيّ ١/ ٣٥٣، \"المجروحين\" لابن حبّان ٢/ ٤٥.\n(٥) ثِقَة، مأمون، مكثر.\n(٦) ثِقَة.\n(٧) ليست في الأصل، وفي (س) و(ن): ابن ورد.\n(٨) ثِقَة. \"تقريب التهذيب\" لابن حجر ٢/ ٩١، \"الثِّقات\" لابن حبان ٧/ ٢٦٨.\n(٩) في الأصل: زيد. والمثبت من (س)، (ن).\n(١٠) زاهد، ضعيف.\n(١١) ليست في الأصل، والمثبت من (س)، (ن).\n(١٢) ثِقَة عابد.\n(١٣) صحابي جليل.\n(١٤) ليست في الأصل، والمثبت من (س)، (ن).","vol":"8","page":105},{"text":"أعطي قيام ليلة كاملة، ومن قرأ مائتي آية ومعه القرآن، فقد أدى حقه، ومن قرأ خمسمائة آية إلى أن يبلغ أَلْف آية كان كمن تصدق بقنطار، قبل أن يصبح\" قيل: وما القنطار؟ قال: \"أَلْف دينار\" (١).\n[٧٢٠] وأخبرني ابن فنجويه (٢)، ثنا أَحْمد بن إبراهيم بن شاذان (٣)، ثنا عمر بن أَحْمد القطَّان (٤)، ثنا محمَّد بن إسماعيل (٥)،\n_________\n(١) [٧١٩] الحكم على الإسناد:\nإسناده: ضعيف جدًّا؛ فيه عبد الله بن سنان: قال ابن عدي في \"الكامل\" ٥/ ٤٢٨ (١٢٩): حدث عن قوم ثقات بالبواطيل، وشرق حديث النَّاس.\nانظر: \"الكشف الحثيث\" للحلبي (ص ٢٤٢) (٤٠١).\nالتخريج:\nلم أجد من أخرج الحديث بهذا الإسناد فيما اطلعت عليه من كتب. لكن، أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٨ عن أَبيه قال: ثنا مسلم بن إبراهيم، ثنا العلاء بن خالد بن وردان، ثنا يزيد الرقاشيّ، عن أنس، مرفوعًا، بلفظ: القنطار أَلْف دينار. وليس فيه أول الحديث.\nوفي إسناده يزيد الرَّقاشيّ، وهو ضعيف.\nورواه ابن السني في \"عمل اليوم والليلة\" (ص ٣٢٧) (٧٠٠)، من جهة أسد بن موسى، ثنا العلاء بن خالد بن وردان به، وليس فيه القنطار أَلْف دينار. وأسد بن موسى، أسد السنة: صدوق يغرب، وفيه نصب.\nورواه ابن السنيّ أَيضًا في \"عمل اليوم والليلة\"، بدون قوله: القنطار .. الحديث.\nوفيه: عبد الله بن لهيعة: وهو ضعيف كما في \"تقريب التهذيب\" (٦٧١).\nوانظر: \"الكامل\" لابن عدي ٥/ ٢٣٧، \"بحر الدم\" لابن عبد الهادي (ص ٢٤٤) (٥٥٠).\n(٢) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) ثِقَة، ثبت.\n(٤) كان من الثِّقات.\n(٥) هو ابن البختري صدوق.","vol":"8","page":106},{"text":"ثنا وكيع (١)، ثنا سفيان (٢)، عن أبي الحصين (٣)، عن سالم بن أبي الجعد (٤)، عن معاذ بن جبل - ﵁ - قال: القنطار: أَلْف ومائتا أوقية (٥).\nوهو قول ابن عمر ﵄ (٦)، ومثله روى زر بن حبيش، عن أبي بن كعب - ﵁ -، عن رسول الله -ﷺ- (٧).\n_________\n(١) ثِقَة، إمام.\n(٢) إمام، ثِقَة.\n(٣) ثِقَة ثبت سنيّ، وربما دلس.\n(٤) ثِقَة، وكان يرسل كثيرًا.\n(٥) [٧٢٠] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ١٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٨، والدارميّ في \"المسند\" (٣٥١٢)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٣٣ من طرق، عن أبي حصين، به، مثله.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ١٨. والإسناد، إلى معاذ، حسن.\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ١٩٩ عن ابن عمر بمعناه.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ١٨، \"المحرر الوجيز\" لابن عطية ١/ ٤٠٨، \"زاد المسير\" لابن الجوزي ١/ ٣٥٨.\n(٧) أخرج الطبري في \"جامع البيان\" ٣/ ١٩٩ من طريق مخلد بن عبد الواحد، عن علي بن زيد، عن عطاء بن أبي ميمونة، عن زر بن حبيش، به نحوه.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٢٨ - ٢٩: وهذا حديث منكر -أَيضًا، والأقرب أن يكون موقوفًا على أبي بن كعب، كغيره من الصَّحَابَة.\nوالحديث في إسناده مخلد: منكر الحديث جدًّا، وعلي بن زيد بن جدعان: كان يهم في الأخبار.\nانظر: \"المجروحين\" لابن حبان ٣/ ٤٣، \"ميزان الاعتدال\" للذهبي ٤/ ٨٣. \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٧٤.","vol":"8","page":107},{"text":"وروى عطية، عن ابن عباس (١)، وعبيد بن سليمان، وعلي بن الحكم، عن الضحاك أن القنطار أَلْف ومئتا مثقال (٢).\nومثله روى يونس، عن الحسن، عن رسول الله -ﷺ-، مرسلا (٣).\nوروي عن حميد عن أنس عن النَّبِيّ - ﷺ - قال: \"القنطار أَلْف دينار\" (٤).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٠ من طريق عطية عن ابن عباس بلفظ: أَلْف ومئتا دينار، ومن الفضة أَلْف ومئتا مثقال.\nانظر: \"معالم التنزيل\" للبغوي ٢/ ١٥، \"أحكام القرآن\" لابن العربي ١/ ٣٦٦.\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٢ من طريق عبيد بن سليمان قال: سمعت الضحاك بن مزاحم يقول: ﴿وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ﴾ يعني: المال الكثير، ﴿مِنَ الذَّهَبِ وَالْفِضَّةِ﴾، والقنطار: أَلْف ومئتا دينار، ومن الفضة أَلْف ومئتا مثقال.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ١٥، \"زاد المسير\" لابن الجوزي ١/ ٣٥٨ - ٣٥٩.\n(٣) أخرج سعيد بن منصور في \"السنن\" ١/ ١٩٣ (٤٦)، والدارميّ في \"السنن\" (٣٥٠٢)، والطبري في \"جامع البيان\" ٣/ ٢٠٠، من طرق عن يونس به نحوه. وفيه طول، وإسناده مرسل.\nورواه الطبري في \"جامع البيان\" ٣/ ٢٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٩، عن يونس، عن الحسن، قال: القنطار أَلْف ومئتا دينار. فجعله من قول الحسن.\nورواه التيكبري في \"جامع البيان\" ٣/ ٢٠٠: عن قتادة عن الحسن من قوله.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٣٠.\n(٤) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢٠٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٨ من طرق، عن عمرو بن أبي سلمة، ثنا زهير بن محمَّد حَدَّثَنَا حميد الطَّويل ورجل آخر سمّاه، وقد بيّنه الطبري في روايته، وهو أَبان بن أبي =","vol":"8","page":108},{"text":"وقال سعيد بن جبير، وعكرمة: هو مائة أَلْف ومائة مَنٍّ (١)، ومائة رطل، ومائة مثقال، ومئتا درهم، ولقد جاء الإِسلام، يوم جاء، وبمكة مائة رجل قد قنطروا (٢).\n_________\n= عيّاش، عن أنس عن رسول الله -ﷺ- ﴿وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا﴾ [النساء: ٢٠] قال: ألفًا مئين -يعني: ألفين. وفي رواية ابن أبي حاتم: أَلْف دينار.\nورواه الحاكم في \"المستدرك\" ٢/ ١٧٨ من جهة عمرو بن أبي سلمة به، بلفظ: والقناطير المقنطرة. قال: القنطار ألفا أوقية. وقال: صحيح على شرط الشيخين ولم يخرجاه.\nقال الطبري: لو صح سنده لم نُعَدِّه إلى غيره. انتهى.\nوما ذهب إليه الطبري هو الصحيح؛ لأن عمرو بن أبي سلمة التنيسيّ، أبو حفص، الدِّمشقيّ: قال فيه الإِمام أَحْمد: روى عن زهير أحاديث بواطيل؛ كأنه سمعها من صدقة بن عبد الله، فغلط، فقلبها عن زهير.\nانظر: \"تهذيب التهذيب\" لابن حجر ٣/ ٣٤٩.\nوصدقة -المشار إليه- هو السمين، أبو معاوية الدمشقيّ: قال الإِمام أَحْمد: ما كان من حديثه مرفوعًا فهو منكر ... وهو ضعيف جدًّا. وفي رواية: ليس بشيء، ضعيف الحديث.\nانظر: \"تهذيب التهذيب\" لابن حجر ٤/ ٤١٥، ٨/ ٤٣ (٧٠)، \"فيض القدير\" للمناوي ٤/ ٥٤٠، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٧٥.\n(١) المنّ والمنا: الذي يوزن به. قال الأصمعيّ: هو أعجميّ معرّب، وفيه لغتان: منا ومنوان، وأمياء، وهي اللغة الجيدة، والأخرى: منّ ومنّان وأمنان، وترددوا بين كونه مكيالا وميزانًا.\nانظر: \"المعرّب\" للجواليقيّ (ص ٥٩٥ - ٥٩٦)، \"جمهرة اللغة\" لابن دريد ١/ ١٧٠ (منن)، \"لسان العرب\" لابن منظور ١٣/ ٤١٨ (منن).\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ١٥، والزمخشري في \"الكشاف\" ١/ ٣٤٢، وأبو حيَّان في \"البحر المحيط\" ٢/ ٤١٤ - ٤١٥، وابن عادل الدِّمشقيّ في \"اللباب\" ٥/ ٧٥، عن سعيد وعكرمة.","vol":"8","page":109},{"text":"[٧٢١] أخبرنا ابن فنجويه (١)، ثنا موسى بن محمَّد (٢)، ثنا أبو شعيب الحرانيّ (٣)، ثنا علي بن المدينيّ (٤)، ثنا وكيع بن الجراح (٥)، ثنا سفيان (٦)، عن إسماعيل بن أبي خالد (٧)، عن أبي صالح (٨) قال: القنطار مائة رطل (٩).\nوقال (١٠) الحكم (١١): القنطار ما بين السماء والأرض من المال (١٢).\n_________\n(١) ثِقَة، صدوق، يروي المناكير.\n(٢) لم أجده.\n(٣) عبد الله بن الحسن بن أَحْمد: ثِقَة، مأمون، لكنه يخطئ.\n(٤) ثِقَة، ثبت، إمام.\n(٥) إمام، ثِقَة.\n(٦) ثِقَة، حافظ وكان ربما دلس.\n(٧) ثِقَة، ثبت.\n(٨) ذكوان السمان ثِقَة، ثبت.\n(٩) [٧٢١] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٨، من طرق، عن سفيان به، مثله. وذكره السيوطيّ في \"الدر المنثور\" ٢/ ١٨ ونسبه لعبد بن حميد، عن أبي صالح، بلفظه.\n(١٠) من (س).\n(١١) لم أجد من ميزه.\n(١٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ١٥، وابن عادل الدِّمشقيّ في \"اللباب\" ٥/ ٧٥، عن الحكم بلفظه.","vol":"8","page":110},{"text":"وقال أبو نَضْرة: ملء مَسْك (١) ثور ذهبًا أو فضة (٢).\nوقال سعيد بن المسيّب (٣): وقتادة: ثمانون ألفًا (٤).\n[٧٢٢] وأخبرنا ابن فنجويه (٥)، ثنا موسى بن محمَّد (٦)، ثنا أبو شعيب الحرَّاني (٧)، ثنا علي بن المدينيِّ (٨)، ثنا جرير (٩)، عن\n_________\n(١) مَسْك -بالفتح وسكون السين- الجلد، وخص بعضهم به جلد السخلة، ثم كثر، حتَّى صار كل جلد مسْكًا، والجمع: مسك ومسوك.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عبّاد ٦/ ١٩٣ (مسك)، \"الصحاح\" للجوهري ٤/ ١٦٠٨ (مسك).\n(٢) أخرج الدارميّ في \"السنن\" (٣٥٠٨)، والطبري في \"جامع البيان\" ٣/ ٢٠١، عن أبي نضرة مثله، وانظر: \"الوسيط\" للواحدي ١/ ٤١٨.\nورواه الدَّارميّ في \"السنن\" (٣٥٠١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٨ - ٦٠٩، عن أبي نضرة، عن أبي سعيد الخُدرِيّ مرفوعًا مثله، قال أبو محمَّد: رواه محمَّد بن موسى الحَرَشيّ عن حمَّاد بن زيد مرفوعًا، والموقوف أصح. وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٥٩ (١٩١)\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٣٠، وذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٨٨ عن الكلبي، وانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٥١، \"مفردات ألفاظ القرآن\" للراغب (ص ٦٧٧).\n(٣) ورد في الأصل: سعيد بن جبير. والمثبت من (س).\n(٤) أخرج الدارميّ في \"السنن\" (٣٥٠٩)، والطبري في \"جامع البيان\" ٣/ ٢٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٨، عن سعيد بن المسيّب مثله.\nوانظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٧٤ - ٧٦.\n(٥) الحسين بن محمَّد بن الحسين ثِقَة، صدوق، كثير الرواية للمناكير.\n(٦) لم أجده.\n(٧) عبد الله بن الحسن بن أَحْمد ثِقَة، مأمون، لكنه يخطئ.\n(٨) ثِقَة، ثبت، إمام.\n(٩) جرير بن عبد الحميد بن قرط الضَّبِّيّ ثِقَة، قيل: كان في آخر عمره يهم من حفظه.","vol":"8","page":111},{"text":"ليث (١)، عن مجاهد (٢) قال: القنطار: سبعون ألفًا (٣).\n[٧٢٣] وأخبرنا ابن فنجويه (٤)، ثنا أبو علي بن حبيش المقرئ (٥)، ثنا (أبو محمَّد أَحْمد بن عثمان) (٦)، ثنا إبراهيم بن نصر (٧)، ثنا مالك ابن إسماعيل (٨) قال: سمعته سئل -يعني: شريكًّا (٩) - عن القنطار؟ فقال: أربعون أَلْف مثقال (١٠).\n[٧٢٤] وأخبرني ابن فنجويه (١١)، ثنا موسى بن محمَّد (١٢)، ثنا الحسن بن علوية (١٣)، ثنا إسماعيل (١٤)، ثنا المسيّب (١٥)، عن\n_________\n(١) ليث بن أبي سليم صدوق اختلط أخيرًا، ولم يتميّز حديثه، فترك.\n(٢) إمام عالم في التفسير.\n(٣) [٧٢٢] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nقوله أخرجه الطبري في \"جامع البيان\" ٣/ ٢٠١، والدارميّ في \"السنن\" (٣٥١١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٩ عنه مثله.\n(٤) الحسين بن محمَّد، ثِقَة، صدوق، يروي مناكير.\n(٥) الحسين بن محمَّد بن حبش: حاذق، ضابط، متقن.\n(٦) كذا في الأصل، وفي (س): محمَّد بن أَحْمد بن عثمان، لم أجده.\n(٧) إبراهيم بن نصر أبو إسحاق الرازيّ: محدّث نهاوند.\n(٨) ثِقَة، متقن.\n(٩) صدوق، يخطئ كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة.\n(١٠) لم أجد من ذكره عن شريك.\n(١١) ثِقَة صدوق، كثير المناكير.\n(١٢) لم أجده.\n(١٣) وثقه الدارقطني.\n(١٤) ضعّفه الأَزدِيّ، وصححه غيره.\n(١٥) هو ابن شريك: قال الإِمام مسلم: متروك.","vol":"8","page":112},{"text":"عوف (١)، عن الحسن (٢) قال: القنطار: دية أحدكم (٣).\nومثلَه روى الوالبيُّ عن ابن عباس (٤)، وجويبر عن الضحاك: القنطار (٥): اثنا (٦) عشر أَلْف درهم، أو أَلْف دينار دية أحدكم (٧).\n[٧٢٥] وأخبرني ابن فنجويه (٨)، ثنا ابن حيَّان (٩)، ثنا ابن مروان (١٠)، حَدَّثَنَا أبي (١١)، حَدَّثَنَا إبراهيم بن عيسى (١٢)، ثنا علي بن عليّ (١٣)، عن أبي حمزة الثماليِّ (١٤)، قال: القنطار\n_________\n(١) وابن أبي جميلة: ثِقَة، رمي بالقدر وبالتشيّع.\n(٢) الحسن بن أبي الحسن البَصْرِيّ: ثِقَة، فقيه، فاضل، كان يرسل كثيرًا ويدلس.\n(٣) [٧٢٤] الحكم على الإسناد:\nفيه ابن شريك متروك، وإسماعيل بن عيسى: ضعفه الأَزدِيّ.\nالتخريج:\nأخرجه الدارميّ في \"السنن\" (٣٥١٠)، والطبري في \"جامع البيان\" ٣/ ٢٠٠، عن الحسن بلفظ: القنطار: أَلْف دينار دية أحدكم.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٠٠.\n(٥) ليست في الأصل، والمثبت من (س)، (ن).\n(٦) في الأصل: اثني. والمثبت من (س).\n(٧) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٠٠، من جهة جويبر عن الضحاك بلفظ: القنطار: أَلْف دينار، ومن الورق. اثنا عشر أَلْف درهم.\n(٨) الحسين بن محمَّد بن الحسين: ثِقَة، صدوق، كثير الرواية للمناكير.\n(٩) محمَّد بن خلف بن حيان المعروف بوكيع، ثِقَة.\n(١٠) إسحاق بن محمَّد بن مروان، لا يحتج بحديثه.\n(١١) شيعي متروك.\n(١٢) لم يذكر بجرح أو تعديل.\n(١٣) لم يتبين لي من هو.\n(١٤) ثابت بن أبي صفية: ضعيف رافضي.","vol":"8","page":113},{"text":"بلسان إفريقية (١) والأنْدلس (٢): ثمانية آلاف مثقال ذهبًا أو فضة (٣). [٧٢٦] وبه عن الثمالي (٤)، عن السدي (٥) قال: أربعة آلاف مثقال (٦).\nورأيت في بعض الكتب أن القناطير: العقاد، والعقد، وأصلها من الأحكام تقول العرب: قنطرت الشيء إذا أحكمته، ومنه سميت القنطرة (٧) (٨).\n_________\n(١) هو اسم لبلاد واسعة، ومملكة كبيرة، قبالة جزيرة صقلية، وينتهي آخرها إلى قبالة جزيرة الأندلس. \"معجم البلدان\" لياقوت ١/ ٢٢٨.\n(٢) انظر: \"معجم البلدان\" لياقوت ١/ ٢٦٢.\n(٣) [٧٢٥] الحكم على الإسناد:\nإسناده: فيه ابن مروان لا يحتج به، وأبوه متروك، والثمالي ضعيف.\nالتخريج:\nذكره أبو حبّان في \"البحر المحيط\" ٢/ ٤١٤، عن الثماليّ.\nوانظر: \"الوسيط\" للواحدي ١/ ٤١٨.\n(٤) ضعيف رافضي.\n(٥) إسماعيل بن عبد الرَّحْمَن صدوق يهم، ورمي بالتشيع.\n(٦) [٧٢٦] الحكم على الإسناد:\nله حكم الإسناد السابق.\nالتخريج:\nذكر البَغَوِيّ في \"معالم التنزيل\" ٢/ ١٥ عن السدّي مثله.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٠٨.\n(٧) ذكر الزجاج في \"معاني القرآن\" ١/ ٣٨٣ نحوه، ولم ينسبه لأحد.\nوانظر: \"معاني القرآن\" للنحاس ١/ ٣٦٧، \"لباب التأويل\" للخازن ١/ ٢١٥.\n(٨) ذكر أبو حيَّان في \"البحر المحيط\" ٢/ ٤١٤ أكثر من عشرين وجهًا في المسألة.\nوالراجح أن القنطار في كلام العرب: الشيء الكثير من مال، وغيره.\nوانظر: \"جامع البيان\" للطبري ٣/ ٢٠١ - ٢٠٢، \"مجاز القرآن\" لأبي عبيدة ١/ ٨٨.","vol":"8","page":114},{"text":"(قوله تعالى) (١): ﴿الْمُقَنْطَرَةِ﴾: قال الضحاك: المقنطرة: المحصنة المحكمة (٢)، وقال قتادة: هي الكثيرة (٣) المنضدة (٤)، بعضها فوق بعض (٥).\nوقال يمان: المدفونة، يقال: قنطره: أي كنزه.\nوقال السدي: المضروبة، المنقوشة، حتى صارت دراهم ودنانير (٦).\nوقال الفراء: المضعفة، كأن القنطار ثلاثة، والمقنطرة تسعة (٧).\nوقال أبو عبيدة: هي: مفعللة، من القنطار، مثل قولك: ألف مؤلفة.\n﴿مِنَ الذَّهَبِ وَالْفِضَّةِ﴾: قيل: سمي الذهب ذهبًا؛ لأنه يذهب\n_________\n(١) من (س).\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٢ عن الضحاك، بلفظ: المال الكثير من الذهب والفضة.\n(٣) من (س).\n(٤) نضدت المتاع أنضده -بالكسر- نضدًا، ونضدته: جعلت بعضه على بعض، وضممت بعضه إلى بعض. انظر: \"لسان العرب\" لابن منظور ١٤/ ١٧٦ (نضد)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٧١.\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٢ عن قتادة نحوه.\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٩، عن السدي نحوه.\nوانظر: \"لباب التأويل\" للخازن ١/ ٢١٥، \"لسان العرب\" لابن منظور ٥/ ١١٨ (قنطر).\n(٧) انظر قول الفراء في \"معاني القرآن\" ١/ ١٩٥. وحكى النحاس في \"إعراب القرآن\" ١/ ٣٦٠ نحوه عن ابن كيسان.","vol":"8","page":115},{"text":"ولا يبقى وسميت (١) الفضة (٢) فضة (٣)، لأنها تَنْفَضُّ، أي تتفرق (٤).\nقوله: (٥) ﴿وَالْخَيْلِ الْمُسَوَّمَةِ﴾: الخيل: جمع لا واحد له من لفظه، واحده فرس، كالقوم، والنساء، والرهط، والجيش، ونحوها (٦).\nواختلف العلماء في معنى المسومة:\nفقال مجاهد، وسعيد بن جبير (٧): هي الراعية.\nومثله روى عطية عن ابن عباس ﵄ (٨).\nوقال الحسن: هي المسرحة (٩)، يقال: سامت الخيل تسوم سومًا،\n_________\n(١) قال ابن عطية في \"المحرر الوجيز\" ١/ ٤٠٩ بعد أن ذكر جملة مما تقدّم: وهذا كلّه تحكّم. وانظر: \"معاني القرآن\" للنحاس ١/ ٣٦٧.\n(٢) من (س).\n(٣) في الأصل: والفضة. والمثبت من (س).\n(٤) من (س).\n(٥) انظر: \"روح المعاني\" للألوسي ١/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣٢، \"لباب التأويل\" للخازن ١/ ٢١٥.\n(٦) من (س).\n(٧) في هامش الأصل: قوله: (جمع خايل عند أبي عبيدة، سمّي بذلك الفرس؛ لأنه يختال في مشيه، فهو كالطاير. وطير (وقال ابن عطية): هو اسم جمع، لا واحد له من لفظه) انتهى.\nانظر: \"مجاز القرآن\" لأبي عبيدة (١/ ٨٩). \"المحرر الوجيز\" لابن عطية ١/ ٤٠٩، \"جمهرة اللغة\" لابن دريد ٢/ ٢٤٣، \"غرائب التفسير\" للنيسابوري ٣/ ١٤٧.\n(٨) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٠٢ - ٢٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦١٠ عنه مثله.\n(٩) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٢ من طريق عطية، عن ابن عباس، مثله. وانظر: \"فتح الباري\" لابن حجر ٨/ ٢٠٨ - ٢٠٩.","vol":"8","page":116},{"text":"فهي سائمة، وأسمتها أنا إسامة، فهي مُسامة، وسوَّمتها تسويمًا (١) فهي: مسومة، قال الله تعالى: ﴿فِيهِ تُسِيمُونَ﴾ (٢) (٣) ومنه قول (٤) الأخطل:\nمثل ابن بزعة (٥)، أو كآخر مثلهِ ... أولى لك! ابن مسيمةِ الأجمالِ (٦)\nأراد راعية الإبل (٧).\nوقال حبيب بن أبي ثابت وابن أبي نجيح، عن مجاهد: المطهمة\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٢ عن الحسن بلفظ: المسرحة في الرعي. وانظر: \"الوسيط\" للواحدي ١/ ٤١٩، \"اللباب\" لابن عادل الدمشقي ٥/ ٧٧.\n(٢) في الأصل: يسومها. والمثبت من (س)، (ن).\n(٣) النحل: ١٠.\n(٤) انظر: \"لسان العرب\" لابن منظور ٦/ ٤٤٠ (سوم)، \"مجمل اللغة\" لابن فارس ٢/ ٤٧٩ (سوم).\n(٥) في الأصل: قال. والمثبت من (س)، (ن).\n(٦) في الأصل: ظل ابن بزعة. وفي (س): صل بن بزعة، والمثبت من (ن).\n(٧) ورد البيت الشعريّ في \"ديوان الأخطل\" في قصيدة له، رفع فيها ذكر عكرمة بن ربعيّ الفيّاض، كاتب بشر بن مروان. ونصه كما في \"الديوان\" (ص ١٤١).\nكابن البزيعة، أو كآخرَ مثلِهِ\nأولى لكَ، ابن مُسيمةِ الأجمالِ!\nانظر البيت في \"الأغاني\" لأبي الفرج الأصفهاني ٨/ ٣١٩.\nقال الطبري في \"جامع البيان\" ٣/ ٢٠٤: إبل سائمة بمعنى: راعية. غير أنه غير مستفيض في كلامهم: سوّمت الماشية، بمعنى: أرعيتها، وإنما يقال -إذا أريد ذلك: أسمتها.","vol":"8","page":117},{"text":"الحسان (١). وقال ليث: المصورة حسنًا (٢). وقال عكرمة (٣): تسويمها: حسنها.\nوقال السدي (٤): هي الرائعة، وكلها بمعنى واحد (٥).\nوقال الحسن، وأبو عبيدة، والأخفش، والقتيبيُّ: المعلمة (٦) ومثله روى الوالبيُّ، عن ابن عباس ﵄ (٧).\nوقال قتادة: شياتها وألوانها (٨).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٣ من طريق حبيب بن أبي ثابت عن مجاهد مثله. وأخرجه من طريق ابن أبي نجيح عنه، بلفظ: المطهمة حسنًا.\n(٢) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٦١٠، \"تفسير مجاهد\" (ص ١٢٣).\n(٣) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٠٣ عنه مثله.\nوانظر: \"غرائب التفسير\" للنيسابوري ٣/ ١٤٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٠٣ عنه مثله.\n(٥) هكذا قال الطبري في \"جامع البيان\" ٣/ ٢٠٤، والنحاس في \"معاني القرآن\" ١/ ٣٦٧.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٨٩، \"مجمل اللغة\" لابن فارس ٢/ ٤٧٩ (سوم)، \"العمدة في غريب القرآن\" لمكي (ص ٩٧).\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٣ من طريق علي بن أبي طلحة عن ابن عباس مثله.\n(٧) وانظر: \"الوسيط\" للواحدي ١/ ٤١٩.\n(٨) الشية: كل ما خالف اللون من جميع جسد الفرس، وغيره. وجمعها: شيات، وأصلها من الوشي: وشى الثوب وشيًا وشية: حسّنه ونقشه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٥٢٢، \"لسان العرب\" لابن منظور ٧/ ٢٦٢ - ٢٦٣ (شيم). =","vol":"8","page":118},{"text":"وقال المؤَرِّج (١): المكوية. وقال المبرد (٢): المعروفة في البلدان. وقال ابن كيسان: البلق (٣). وكلها متقاربة (٤).\nوأصلها من السومة والسيما والسيمياء (٥)، وهي: العلامة. يقال: سوّمت الخيل تسويمًا إذا علمتها (٦)، قال الله تعالى: ﴿بِخَمْسَةِ آلَافٍ مِنَ\n_________\n= وقول قتادة أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦١١ عنه، مثله.\n(١) ذكره الواحدي في \"الوسيط\" ١/ ٤١٩ عنه، بلفظ: الكيّ.\n(٢) انظر: \"الكامل\" للمبرد ١/ ٢١، \"الدر المصون\" للسمين الحلبي ٣/ ٦٠، \"اللباب\" لابن عادل الدمشقي ٥/ ٧٧ - ٧٨.\n(٣) البلق والبُلْقة مصدر الأبلق، وهو: ارتفاع التحجيل إلى الفخذين.\nانظر: \"لسان العرب\" لابن منظور ١/ ٤٨٧ (بلق)، وانظر قول ابن كيسان في \"الوسيط\" للواحدي ١/ ٤١٩.\n(٤) جمع النحاس في \"معاني القرآن\" ١/ ٣٦٧ بين آراء أهل العلم ممّن تعرّض لهذِه المسألة، وذكر أنه لا تعارض بينها، فقول مجاهد حسنٌ؛ من قولهم: رجل وسيم، وقول سعيد بن جبير لا يمتنع؛ من قولهم: سامت تسوم وأسمتها وسوّمتها -أي: رعيتها، وقد تكون راعيةً، حسانًا، معلَّمةً؛ لتعرف من غيرها. وانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٧٨، \"الدر المصون\" للسمين الحلبي ٣/ ٦٠.\n(٥) في الأصل: السيما. والمثبت من (س)، (ن).\n(٦) قال الرازيّ: قال أبو مسلم الأصفهانيّ: المعلمة، وهو مأخوذ من السيما، بالقصر، والسيمياء بالمد، ومعناه واحد. وقول أبي مسلم أحسن؛ لأن الإشارة في هذِه إلى شرائف الأموال، وذلك هو أن يكون الفرس أغر محجلًا، وأما سائر الوجوه التي ذكروها فإنها لا تفيد شرفًا في الفرس.\nانظر: \"مفاتيح الغيب\" للرازي ٧/ ١٩٧، \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٢٨٠.","vol":"8","page":119},{"text":"الْمَلَائِكَةِ مُسَوِّمِينَ﴾ (١)، أي: معلمين (٢).\nقال النابغة الذبياني:\nوضُمْرٍ كالقداح مسوماتٍ ... عليها معشر أشباه جنِّ (٣)\n(وقال أعشى باهلة) (٤) (٥):\nوفرسانُ المحفاظ بكل ثَغْر ... يقودون المسوّمةَ العِرابَا (٦)\nوقال ابن زيد، وأبان بن تغلب: المسوّمة: المعدة للحرب والجهاد (٧).\nقال لبيد:\nولعمري! لقد بلى بكليب ... كلَّ قِرْنٍ مسوَّمٍ للقتالِ (٨)\n_________\n(١) آل عمران: ١٢٥.\n(٢) انظر: \"لسان العرب\" لابن منظور ٦/ ٤٤٠ (سوم).\n(٣) البيت في \"ديوان النابغة\" (ص ١٢٨) تحقيق محمد فضل إبراهيم.\n(٤) في الأصل: قال الأعشى. وفي (س): وقال الأعشى. والمثبت من (ن).\n(٥) عامر بن الحارث بن رباح، أعشى باهلة، جاهليّ، شاعر مشهور.\nانظر. \"المؤتلف والمختلف\" للآمدي (ص ١١ - ١٢)، \"طبقات فحول الشعراء\" لابن سلام ١/ ٢٠٣ (٢٧٠).\n(٦) لم أجده.\n(٧) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٤ عن ابن زيد بلفظ: المعدة الجهاد. وهو تأويل من معنى المسوّمة بمعزل كما قال الطبري.\n(٨) لم أجده.","vol":"8","page":120},{"text":"ورأيت في بعض التفاسير: أنها الهماليح (١) (٢).\n\nفصل في الخيل وصفة خلقها\n[٧٢٧] أخبرنا (أبو محمد عبد الله بن محمد بن أحمد بن عقيل الأنصاريُّ) (٣) وأبو عبد الله محمد بن عبد الله الحافظ (٤)، قالا: أخبرنا أبو منصور محمد بن القاسم العتكيُّ (٥)، حدثنا محمد بن الأشرس (٦)\n_________\n(١) الهِمْلاج -بالكسر-: واحد الهماليج، والهملاج: الحسن السير، في سرعة وبخترة، وهو من البراذين، فارسيّ معربّ.\nانظر: \"تاج العروس\" للزبيدي ٣/ ٥٢٠، \"لسان العرب\" لابن منظور ١٥/ ١٣٦ (هملج).\n(٢) قال الطبري في \"جامع البيان\" ٣/ ٢٠٤: ... وأولى هذِه الأقوال بالصواب في تأويل قوله: ﴿وَالْخَيْلِ الْمُسَوَّمَةِ﴾: المعلمة بالشيات، الحسان، الرائعة حسنًا لمن رآها؛ لأن التسويم في كلام العرب هو الإعلام، فالخيل المسومة معلمة بإعلام الله إياها بالحسن من ألوانها وشياتها وهيئاتها، وهي المطهَّمة أيضًا.\n(٣) في الأصل: أبو عبد الله محمد بن أحمد بن عقيل الأنصاريّ. والمثبت من (س)، (ن). ولم أجده.\n(٤) الحاكم الإمام الحافظ الثقة.\n(٥) المحدّث الإمام محمد بن القاسم بن عبد الرحمن بن قاسم بن منصور العتكي النيسابوري، أكثر عنه الحاكم وأثنى عليه، وقال: كان شيخًا متيقظًا فهمًا صدوقًا، جيد القراءة، صحيح الأصول، توفي في آخر سنة (٣٤٦ هـ). ويعرف أيضًا الصبغي نسبة إلى بيع الصبغ.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٢٩.\n(٦) يروي عن الضعفاء .. فما يقع في حديثه من المناكير، فمنهم، لا منه.\nانظر: \"الإرشاد\" للخليلي ٣/ ٨٢٧، \"ميزان الاعتدال\" للذهبي ٣/ ٤٨٥.","vol":"8","page":121},{"text":"ثنا أبو جعفر المدينيُّ (١)، ثنا القاسم بن الحسن بن زيد (٢)، عن أبيه (٣)، عن الحسن بن علي (٤)، عن أبيه علي - ﵁ - قال: قال رسول الله - ﷺ -: \"لمّا أراد الله تعالى أن يخلق الخيل قال لريح الجنوب: إني خالق منك خلقًا، فأجعله عزًّا لأوليائى، ومذلةً على أعدائي، وجمالًا لأهل طاعتي فقالت الريح: احلق. فقبض منها قبضة، فخلق فرسًا، فقال له: خلقتك عربيًّا، وجعلت الخير معقودًا بناصيتك، والغنائم مجموعة على ظهرك، عطفت عليك صاحبك، وجعلتك تطير بلا جناح، وأنت للطلب، وأنت للهرب، وسأجعل على ظهرك رجالًا، يسبحونني ويحمدونني ويهللونني ويكبرونني، فتسبحين إذا سبحوا، وتهللين إذا هللوا، وتكبرين إذا كبروا\".\nفقال رسول الله - ﷺ -: \"ما من تسبيحة وتحميدة وتكبيرة يكبر بها صاحبها، فتسمعها فرسه، إلَّا فتجيبه بمثلها\"، ثم قال: \"لما سمعت الملائكة صفة الفرس، وعاينوا خلقها، قالت: ربنا! نحن ملائكتك نسبحك ونحمدك، فماذا لنا؟ فخلق الله لها خيلا بلقًا، أعناقها كأعناق البخت (٥)، فلمَّا أرسل الفرس غلى الأرض، واستوت قدماه على\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) الحسن بن زيد بن الحسن بن علي بن أبي طالب يروي عن أبيه وعكرمة أحاديث معضلة. قال الحافظ: صدوق يهم وكان فاضلًا.\n(٤) سبط رسول الله - ﷺ -.\n(٥) البخت -بالضم-: الإبل الخُرسانِّية.","vol":"8","page":122},{"text":"الأرض، صهل، فقيل: بوركت من دابة، أذل بصهيلك المشركين، أذل به (١) أعناقهم، وأَملأ به آذانهم، وأرعب به قلوبهم. فلما عرض الله تعالى على آدم من كل شيء قال له: اختر من خلقي ما شئت. فاختار الفرس، فقيل له: اخترت عزك، وعز ولدك، خالدًا ما خلدوا، باقيًا ما بقوا، بركتي عليك وعليهم، ما خلقت خلقًا أحبَّ إليَّ منك ومنه\" (٢).\n\nفضلها\n[٧٢٨] أخبرنا الحسين بن محمد بن الحسين الثقفيُّ (٣) قال: ثنا\n_________\n= انظر: \"ترتيب القاموس\" للزاوي ١/ ٢٢٢، \"معجم مقاييس اللغة\" لابن فارس ١/ ٢٠٨ (بخت).\n(١) في الأصل: بهم. والمثبت من (س).\n(٢) [٧٢٧] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأجل ابن الأشرس والحسن بن زيد.\nالتخريج:\nأخرج ابن الجوزيِّ في \"الموضوعات\" ٢/ ٦١١ (١١٨٢) من طريق محمد بن أشرس، حدثنا أبو جعفر المدينيّ، به، نحوه.\nقال ابن الجوزيّ: هذا حديث موضوع، بلا شك. قال يحيى: الحسن بن زيد ضعيف الحديث. وقال ابن عديّ في \"الكامل\" ٢/ ٣٢٥: يروي أحاديث معضلة عن أبيه، منكرة.\nوقال السيوطيّ في \"اللآلئ المصنوعة\" ٢/ ١٣٤: موضوع.\nوانظر: \"تنزيه الشريعة\" لابن عرّاق ٢/ ١٨٠ (١٧)، \"كنز العمال\" للمتقي الهنديّ ٤/ ٤٦٤ (١١٣٨٢).\n(٣) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.","vol":"8","page":123},{"text":"أحمد بن محمد بن إسحاق السنيُّ (١) حدثنا النسائي (٢)، ثنا عمرو بن يحيى بن الحارث (٣)، حدثنا محبوب بن موسى (٤)، ثنا أبو إسحاق الفزاريّ (٥)، عن سهيل بن أبي صالح (٦)، عن أبيه (٧)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (٨).\n_________\n(١) حافظ، ثقة.\n(٢) الإمام الحافظ صاحب \"السنن\".\n(٣) ثقة.\n(٤) أبو صالح الفراء. صدوق.\n(٥) إبراهيم بن محمد. إمام ثقة، حافظ.\n(٦) صدوق، تغيّر حفظه بآخره.\n(٧) ذكوان السمان، ثقة، ثبت.\n(٨) [٧٢٨] الحكم على الإسناد:\nإسناده حسن، وهو صحيح بالشواهد.\nالتخريج:\nأخرج الترمذيّ في أبواب فضائل الجهاد، باب ما جاء في من ارتبط فرسًا في سبيل الله. (١٦٣٦)، والنسائي في \"السنن الكبرى\" ٣/ ٣٥ (٤٤٠٢) من طريق سهيل بن أبي صالح به، نحوه، مطولًا، ومختصرًا.\nقال الترمذيّ: هذا حديث حسن، صحيح.\nوقال الألبانيّ في \"صحيح سنن النسائي\" ٢/ ٧٥٦ (٣٣٣٤): صحيح ..\nوقد روى حديث: \"الخيل معقود في نواصيها الخير\" مختصرًا ومطولا، أهل السنن وغيرهم، عن جمع من الصحابة.\nفقد أخرج البخاري في كتاب الجهاد، باب: \"الخيل معقود في نواصيها الخير إلى يوم القيامة\" (٢٨٥٠)، والترمذيّ في أبواب الجهاد، باب ما جاء في فضل الخيل (١٦٩٤) عن عروة بن الجعد مرفوعًا، مثله.\nقال الترمذي: هذا حديث حسن صحيح. =","vol":"8","page":124},{"text":"[٧٢٩] وبه عن ابن شعيب (١) قال: أخبرني أحمد بن حفص (٢)، حدثني أبي (٣)، ثنا إبراهيم بن طهمان (٤)، عن سعيد بن أبي عروبة (٥)، عن قتادة (٦)، عن أنس بن مالك - ﵁ - (٧) قال: لم يكن شيء أحب إلى رسول الله - ﷺبعد النساء من الخيل (٨).\n[٧٣٠] وبإسناده عن ابن شعيب (٩)، أخبرنا عمرو بن عليٍّ (١٠)، ثنا يحيى (١١)، حدثنا عبد الحميد بن جعفر (١٢)، حدثني يزيد بن أبي\n_________\n= انظر: \"المسند\" لأبي عوانة ٤/ ٤٤٢ - ٤٤٩، \"المنتقى\" لابن الجارود ٣/ ٣١٢ (١٠٥٩)، \"السنن الكبرى\" للبيهقيّ ٦/ ٣٢٩.\n(١) النسائي إمام، حافظ صاحب \"السنن\".\n(٢) النيسابوريّ، صدوق.\n(٣) حفص بن عبد الله، صدوق.\n(٤) ثقة، يُغرب، وتكلم فيه للإرجاء.\n(٥) ثقة حافظ، اختلط بأخرة، وهو أثبت الناس في قتادة.\n(٦) الإمام الحافظ الثقة الثبت.\n(٧) الصحابي المشهور\n(٨) [٧٢٩] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nأخرج النسائي في \"السنن الكبرى\" ٣/ ٣٦ (٤٤٠٤) من طريق أحمد بن حفص به مثله. إلَّا أن فيه: إبراهيم بن عثمان. ولعلّه تصحيف من أحد النسّاخ.\nوانظر \"المشكاة\" للتبريزيّ ٢/ ٣٧٢ (٣٨٩٠٥).\n(٩) النسائي، إمام، حافظ صاحب \"السنن\".\n(١٠) أبو حفص البصري، ثقة، حافظ.\n(١١) ابن سعيد القطان، ثقة، متقن، حافظ.\n(١٢) صدوق، رمي بالقدر، وربما وهم.","vol":"8","page":125},{"text":"حبيب (١)، عن سويد بن قيس (٢)، عن معاوية بن حديج (٣)، عن أبي ذر - ﵁ - (٤) قال: قال رسول الله - ﷺ -: \"ما من فرس عربيٍّ إلَّا يؤذن له عند كل فجر بدعوة: اللهم من خولتني من بني آدم، وجعلتني له، فاجعلني أحب أهله وماله إليه، أو من أحب أهله وماله إليه\" (٥).\n_________\n(١) ثقة، فقيه، وكان يرسل.\n(٢) ثقة.\n(٣) صحابيّ صغير.\n(٤) الصحابي المشهور.\n(٥) [٧٣٠] الحكم على الإسناد:\nإسناده: حسن، وهو صحيح بالمتابعة.\nالتخريج:\nأخرج أحمد في \"المسند\" ٥/ ١٧٠ (٢١٤٩٧)، والنسائي في \"السنن الكبرى\" ٣/ ٣٦ (٤٤٠٥) عن عبد الحميد بن جعفر به نحوه، وأخرج أحمد في \"المسند\" ٥/ ١٦٢ (٢١٤٤٢) من جهة ليث حدثني يزيد بن أبي حبيب، عن أبي شماسة أن معاوية بن حُديْج مرّ على أبي ذر، وهو قائم على فرس له .. فذكر نحوه. وفيه متابعة: ليث بن سعد -وهو ثقة- عبد الحميد بن جعفر، ومتابعة عبد الرحمن بن شماسة -وهو ثقة- لسويد بن قيس.\nقال الحاكم في \"المستدرك\" ٢/ ١٥٦: هذا حديث صحيح الإسناد ولم يخرجاه.\nوقال الشيخ الألبانيّ في \"صحيح سنن النسائي\" ٢/ ٧٥٩ (٣٣٤٦): صحيح ..","vol":"8","page":126},{"text":"شياتها:\n[٧٣١] أخبرنا ابن فنجويه (١)، ثنا أبو بكر السنِّي (٢)، ثنا أبو عبد الرحمن النسائي (٣)، ثنا محمد بن رافع (٤)، ثنا (أبو أحمد البزار هشام بن سعيد الطالقانيُّ) (٥) ثنا محمد بن مهاجر الأنصاريُّ (٦)، عن عقيل بن شبيب (٧)، عن أبي وهب الجشميّ، وكانت له صحبة (٨)، قال: قال رسول الله - ﷺ -: \"ارتبطوا الخيل، وامسحوا بنواصيها، وقلدوها. ولا تقلدوها الأوتار، وعليكم بكل كميت أغرّ محجل (٩)، أو أشقر أغر محجل، أو أدهم (١٠) أغر محجل\".\n_________\n(١) الحسين بن محمد بن الحسين ثقة، صدوق كثير الرواية للمناكير.\n(٢) أحمد بن محمد بن السني حافظ، ثقة.\n(٣) الإمام، الحافظ صاحب \"السنن\".\n(٤) ثقة.\n(٥) في الأصل: أبو أحمد البزار، عن هشام. وكذلك في (س)، والمثبت من (ن). وهو: هشام بن سعيد الطالقانيّ، أبو أحمد البزار. صدوق.\n(٦) ثقة.\n(٧) مجهول الحال.\n(٨) صحابي سكن الشام.\n(٩) انظر: \"أسد الغابة\" لابن الأثير ٥/ ٣٢٩، \"تقريب التهذيب\" لابن حجر ٢/ ٤٨٧.\n(١٠) كميت: لون بين السواد والحمرة.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ١٥٣، \"ترتيب القاموس\" للزاوي ٤/ ٧٩ (كمت).\nالفرس الأغر: فيه بياض في الجبهة.\nانظر: \"ترتيب القاموس\" للزاوي ٣/ ٣٨٠، \"مجمل اللغة\" لابن فارس ٣/ ٦٨١ (غرّ).\nوالمحجّل: هو الذي يرتفع البياض في قوائمه إلى موضع القيد.","vol":"8","page":127},{"text":"[٧٣٢] وبإسناده عن أبي عبد الرحمن النسائي (١)، ثنا إسماعيل بن مسعود (٢)، ثنا بشر بن المفضل (٣)، ثنا شعبة (٤)، عن عبد الله بن يزيد (٥)، عن أبي زرعة (٦)، عن أبي هريرة - ﵁ - قال: كان النبي - ﷺ -\n_________\n= انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٤٦، \"لسان العرب\" لابن منظور ١١/ ١٤٥ (حجل).\nالأدهم: الأسود اللّون. يكون في الخيل والإبل، وغيرهما.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٢٠٩، \"الصحاح\" للجوهري ٥/ ١٩٢٤ (دهم).\n[٧٣١] الحكم على الإسناد:\nإسناده ضعيف؛ لأجل ابن شبيب. والذي عليه أكثر العلماء من أهل الحديث وغيرهم أنَّه مجهول الحال لا يقبل حديثه.\nانظر: \"شرح النخبة\" لابن حجر (١٥٥)، \"منهج النقد\" للدكتور العتر (ص ٩٠).\nالتخريج:\nأخرج أبو داود، كتاب الجهاد، باب ما يستحب من ألوان الخيل (٢٥٤٣)، والنسائي في \"السنن الكبرى\" ٣/ ٣٧ (٤٤٠٦)، وابن الأثير في \"أسد الغابة\" ٥/ ٣٢٩ (٦٣٣٧) عن هشام بن سعيد الطالقانيّ به نحوه.\nقال الشيخ الألبانيّ في \"ضعيف سنن أبي داود\" (ص ٢٥٠) (٥٤٨ - ٥٤٩): ضعيف ..\n(١) الإمام، الحافظ صاحب \"السنن\".\n(٢) ثّقة.\n(٣) ثقة، ثبت عابد.\n(٤) ثقة حافظ متقن.\n(٥) عبد الله بن يزيد النخعي، عن أبي زرعة في شكال الخيل. قال ابن حجر: قال أحمد: صوابه: سلم بن عبد الرحمن؛ أخطأ شعبة في اسمه. انتهى. وثقه أحمد وابن معين.\n(٦) أبو زرعة بن عمرو البجلي ثقة.","vol":"8","page":128},{"text":"يكره الشكال من الخيل (١).\nقال أبو عبد الرحمن: الشكال من الخيل: أن تكون ثلاث قوائم محجلة والأخرى مطلقة، أو تكون الثلاثة مطلقة، والرِّجل محجَّلة، وليس يكون الشكال إلَّا في الرِّجل، ولا يكون في اليد (٢).\n[٧٣٣] وبه عن أبي عبد الرحمن النسائي (٣)، حدثنا قتيبة بن سعيد (٤)، ومحمد بن منصور (٥) -واللفظ له- ثنا سفيان (٦)، عن\n_________\n(١) [٧٣٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرج مسلم، كتاب الإمارة، باب ما يكره من صفات الخيل (١٨٧٥)، والترمذيّ، أبواب الجهاد، باب ما يكره من الخيل (١٧٤٩)، والنسائي في \"السنن الكبرى\" كتاب الخيل، باب الشكال من الخيل ٣/ ٣٧ (٤٤٠٧) من طرق، عن سلم بن عبد الرحمن به مثله، وعند النسائي: مسلم. وهو تحريف. قال الترمذيّ: هو حديث حسن، صحيح. وقالط الألبانيّ في \"صحيح النسائي\" ٢/ ٧٥٧ (٣٣٣٦) (٣٣٣٧): صحيح.\nوانظر: \"المسند\" لأبي عوانة ٤/ ٤٤٩ (٧٢٩٦).\n(٢) انظر: \"غريب الحديث\" للخطابيّ ١/ ٣٩٢ - ٣٩٣، \"الصحاح\" للجوهري ٥/ ١٧٣٧ (شكل).\n(٣) الإمام، الحافظ صاحب \"السنن\".\n(٤) أبو رجاء البغلانيّ. ثقة، ثبت.\n(٥) إما أن يكون ابن داود الطوسي أبو جعفر العابد، أو ابن ثابت بن خالد الخزاعي، أبو عبد الله الجواز المكي. وكلاهما ثقة.\n(٦) ابن عيينة الإمام، الثقة الحافظ، كان ربما دلس عن الثقات.","vol":"8","page":129},{"text":"الزهريِّ (١)، عن سالم (٢)، عن أبيه (٣)، عن النبي - ﷺ - قال: \"الشؤم في ثلاث: المرأة والفرس والدار\" (٤).\n\nوجوهها:\n[٧٣٤] أخبرنا أحمد بن محمد بن يوسف (٥)، ثنا مكيّ بن عبدان (٦)، ثنا محمد بن يحيى (٧)، ثنا مطرف (٨)، ثنا مالك (٩)، عن زيد بن أسلم (١٠)، عن أبي صالح (١١)، عن أبي هريرة - ﷺ -: أن رسول الله - ﷺ - قال: \"الخيل لثلاثة: لرجل أجر، ولرجل ستر،\n_________\n(١) الحافظ، متفق على جلالته وإتقانه.\n(٢) ابن عبد الله بن عمر بن الخطاب، ثبت عابد فاضل\n(٣) ابن عمر الصحابي المشهور.\n(٤) [٧٣٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرج البخاري، كتاب الجهاد، باب ما يذكر من شؤم الفرس (٢٨٥٨)، ومسلم، كتاب السلام، باب الطيرة والفأل. ... (٢٢٢٥)، والترمذيّ، أبواب الأدب، باب ما جاء في الشؤم (٢٨٢٤)، والنسائي في \"السنن الكبرى\" ٣/ ٣٨ (٤٤٠٩) عن سفيان به نحوه.\n(٥) أبو الحسن الجرجاني، لم يذكر بجرح أو تعديل.\n(٦) المحدث الثقة المتقن.\n(٧) الذهليّ. ثقة، حافظ جليل.\n(٨) مطرف بن عبد الله الهلالي، ثقة.\n(٩) إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(١٠) ثقة عالم، وكان يرسل.\n(١١) ذكوان السمان ثقة، ثبت.","vol":"8","page":130},{"text":"وعلى رجل وزر: فأما الذي هي له أجر: فرجل ربطها في سبيل الله فأطال لها في مرج (١) أو روضة، فما أصابت في طِيَلها (٢) ذلك من المرج أو الروضة كانت له حسنات، ولو أنها قطعت طيلها، فاستنت شرفًا أو شرفين (٣)، كانت آثارها وأبوالها وأرواثها حسنات له، ولو أنها مرت بنهر فشربت منه، ولم يرد أن يسقي منه، كان ذلك حسنات له فهي لذلك أجر. ورجل ربطها؟ تغنِّيًا (٤) وتعففًا، ولم ينس حق الله تعالى في رقابها ولا ظهورها، فهي لذلك ستر، ورجل ربطها فخرًا ورياء ونواء (٥) لأهل الإسلام فهي على ذلك وزر\" (٦).\n_________\n(١) المرج: موضع الكلأ. وأكثر ما يطلق على الموضع المطمئن، والروضة الموضع المرتفع.\nانظر: \"جمهرة اللغة\" لابن دريد ١/ ٤٦٦ (مرج)، \"تاج العروس\" للزبيدي ٣/ ٤٨٣ (مرج).\n(٢) الطيل: الحبل الذي تربط به الفرس ويطول لها؛ لترعى، ويقال له: طوَل.\nانظر: \"جمهرة اللغة\" لابن دريد ٢/ ٩٢٦ (طول).\n(٣) الشرف: الشوط. يقال: عدا شرفًا أو شرفين أو لشرف: نحو ميل.\nانظر: \"تاج العروس\" للزبيدي ١٢/ ٢٩٧ (شرف)، \"المحيط في اللغة\" لإسماعيل ابن عباد ٧/ ٣٢٠ (شرف).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) النواء والمناوأة: المعاداة. يقال: إذا ناوأت الرجال فاصبر. أي فاخره وعاداه. انظر: \"تاج العروس\" للزبيدي ١/ ٢٧٠ (نوأ)، \"القاموس المحيط\" للفيروزآبادي ١/ ٤٠ (ناء)،: \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ٤١٩ (النوء).\n(٦) [٧٣٤] الحكم على الإسناد.\nإسناده صحيح. =","vol":"8","page":131},{"text":"[٧٣٥] وأخبرنا الحسن بن أحمد بن محمد بن عليٍّ (١)، ثنا عبد الملك بن محمد بن عدي (٢)، ثنا محمد بن عبد الله بن الحكم (٣)، ثنا ابن وهب (٤)، أخبرني مسلمة بن علي (٥)، عن إسماعيل بن أبي خالد (٦)، عن صلة بن زفر (٧) عن خبَّاب بن الأرت - ﵁ - (٨) قال: قال رسول الله - ﷺ -: \"الخيل ثلاثة: فرس للرحمن،\n_________\n= التخريج:\nأخرج الإمام مالك في \"الموطأ\" كتاب الجهاد، باب الترغيب في الجهاد (ص ٢٩٤) (٩٦٦)، والبخاري، كتاب المناقب، باب في علامات النبوة (٣٦٤٦)، والنسائي في \"السنن الكبرى\" ٣/ ٣٦ (٤٤٠٣)، وابن ماجه، كتاب الجهاد، باب ارتباط الخيل في سبيل الله (٢٧٨٨)، وأبو عوانة في \"مسنده\" ٥/ ٢١ - ٢٣ عن زيد بن أسلم به نحوه، وفي بعضها زيادة.\nقال الشيخ الألبانيّ في \"صحيح سنن النسائي\" ٦/ ٧٥٢ - ٧٥٧ (٣٣٣٥)، وفي \"صحيح الجامع الصغير\" ١/ ٦٣٢ (٣٣٥٢): صحيح.\nوللوقوف على طرق الحديث، انظر: \"المسند الجامع\" ١٧/ ٧١ (١٣٣١٧)، \"صحيح ابن حبّان\" حديث رقم (٤٦٧١) (٤٦٧٢)، \"فيض القدير\" للمناوي ٣/ ٦٨٤ (٤١٦٢).\n(١) المخلديّ، إمام صدوق مسند عدل.\n(٢) الجرجانيّ، ثقة، حافظ.\n(٣) المصريّ، ثقة.\n(٤) عبد الله بن وهب ثقة، حافظ عابد.\n(٥) الخشنيّ. متروك.\n(٦) الأحمسيّ. ثقة ثبت.\n(٧) ثقة، جليل.\n(٨) صحابي مشهور.","vol":"8","page":132},{"text":"وفرس للإنسان، وفرس للشيطان فأما فرس الرحمن فما اتخذ في سبيل الله وقوتل عليه أعداء الله (١)، وأما فرس الإنسان فما استطرق (٢) عليه، وأما فرس الشيطان فما روهن عليه وقومر (٣) عليه\" (٤).\n_________\n(١) من (س).\n(٢) استطراق الفعل: إعارته للضراب.\nانظر: \"مجمل اللغة\" لابن فارس ٢/ ٥٩٥، \"لسان العرب\" لابن منظور ١٠/ ٢١٦ (طرق).\n(٣) قامر الرجل مقامرة وقمارًا: راهنه، وهو التقامر. وتقامروا: لعبوا القمار.\nانظر: \"السان العرب\" لابن منظور ١٣/ ١٨٩ (رهن)، \"جمهرة اللغة\" لابن فارس ٢/ ٧٩١، ٨٠٧ (قمر)، \"لسان العرب\" لابن منظور ٥/ ١١٥ (قمر).\n(٤) [٧٣٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأن فيه مسلمة متروك، وجميع أحاديثه غير محفوظة.\nالتخريج:\nأخرج الطبراني في \"المعجم الكبير\" ٤/ ٩٣ (٣٧٠٧)، وابن عدي في \"الكامل\" ٥/ ٣٤٧، عن خبّاب بن الأرت مرفوعًا نحوه.\nقال الهيثمىِّ في \"مجمع الزوائد\" ٥/ ٢٦٠: وفيه مسلمة بن علي، وهو ضعيف.\nوقال الألباني في \"إرواء الغليل\" ٥/ ٣٣٨ (١٥٠٨): .. في سنده مسلمة بن علي، وهو متروك؛ فلا يعتد بحديثه .. وأخرج الإمام أحمد في \"المسند\" ١/ ٣٩٥ (٣٧٥٦)، والشاشي في \"المسند\" ٢/ ٢٥٨ (٨٣٢)، والبيهقيّ في \"السنن\" ١٠/ ٢١ من طرق، عن شريك، عن الركين بن الربيع، عن القاسم بن حسّان، عن عبد الله بن مسعود نحوه. وفيه زيادة.\nقال الشيخ الألبانيّ في \"إرواء الغليل\" ٥/ ٣٣٩: .. وهذا إسناد ضعيف؛ شريك: هو ابن عبد الله القاضي، وهو سيئ الحفظ، وقد خولف في سنده، ثم إن في سماع القاسم بن حسّان من ابن مسعود نظرًا. انتهى.\nوقد صححه الهيثميّ في \"مجمع الزوائد\" ٥/ ٢٦١؛ بشرط صحة سماع القاسم من =","vol":"8","page":133},{"text":"(قوله تعالى) (١): ﴿وَالْأَنْعَامِ﴾: جمع النعم، وهي: الإبل والبقر والغنم، جمع لا واحد له من لفظه ﴿وَالْحَرْثِ﴾، يعني: الزرع (٢).\n﴿ذَلِكَ﴾: الذي ذكرت ﴿مَتَاعُ الْحَيَاةِ الدُّنْيَا﴾: لا عتاد المعاد والعقبى ﴿وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ﴾ أي: المرجع مفعل، من: آب يؤوب أوبًا، مثل: المتاب (٣).\n[٧٣٦] أخبرنا عبد الله بن حامد (٤)، ثنا أحمد بن محمد بن\n_________\n= ابن مسعود. وحسّنه المنذري في \"الترغيب والترهيب\" ٢/ ١٦٠. لكن حال شريك ترد ذلك.\nوقال الشيخ أحمد شاكر: إسناده ضعيف؛ لإرساله؛ فإن القاسم لم يدرك ابن مسعود. \"مسند أحمد\" ٥/ ٢٨٤ (٣٧٥٦) هامش (٢). وقد خالف ابن زائدة شريكًا، فرواه عن الركين، عن أبي عمرو الشيباني، عن رجل من الأنصار، عن النبي - ﷺ - قال: \"الخيل ثلاثة: فرس يربطه الرجل في سبيل الله تعالى، فثمنه أجر، وركوبه أجر، وعاريته أجر، وعلفه أجر، وفرس يغالق عليها الرجل، ويراهن، فثمنه وزر، وعلفه وزر، وركوبه وزر، وفرس للبطنة، فعسى أن يكون سدادًا من الفقر، إن شاء الله\". أخرجه أحمد في \"المسند\" ٥/ ٣٨١ (٢٣٢٣٠).\nقال الدارقطنيّ في \"العلل\" ٥/ ٢١٨ (٨٣١): ويشبه أن يكون القول قول زائدة؛ لأنه من الأثبات. وقال الشيخ الألبانيّ في \"إرواء الغليل\" ٥/ ٣٣٩: فهو صحيح بهذا اللفظ؛ لأن إسناده صحيح.\n(١) من (س)، (ن).\n(٢) انظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ٤٤٦ (نعم)، \"مجمل اللغة\" لابن فارس ١/ ٢٣٠ (حرث)، \"الوسيط\" للواحدي ١/ ٤١٩.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٨٩، \"مجمل اللغة\" لابن فارس ١/ ١٠٦ (أوب)، \"ترتيب القاموس\" للزاوي ١/ ١٩٤ (أوب).\n(٤) الوزّان الواعظ لم يذكر بجرح أو تعديل.","vol":"8","page":134},{"text":"يوسف (١)، ثنا عبد الله بن يحيى (٢)، ثنا يعقوب بن سفيان (٣)، ثنا عيسى ابن محمد (٤)، ثنا جعفر بن محمد (٥)، حدثنا هشام بن سعد (٦)، عن زيد بن أسلم (٧)، عن أبيه (٨) قال: سمعت عبد الله بن الأرقم (٩)، وهو يقول لعمر بن الخطَّاب - ﵁ -: يا أمير المؤمنين! إن عندنا حلية من حلية جلولاء (١٠)، وآنية من ذهب وفضة فرَ فيها رأيك.\n_________\n(١) أبو العبّاس السقطيّ مختلف في عدالته.\n(٢) لم أجده.\n(٣) الكبير، ثقة، حافظ.\n(٤) الرملي. ثقة.\n(٥) لم يتبين لي من هو.\n(٦) هشام بن سعد المدنيّ يتيم زيد بن أسلم. قال الإمام أحمد: لم يكن بالحافظ، وقال أبو داود: هو أثبت الناس في زيد بن أسلم وقال الحافظ: صدوق له أوهام ورمي بالتشيع، مات سنة (١٦٠ هـ) أو قبلها.\nانظر: \"تاريخ ابن معين\" ٢/ ٦١٧، \"تهذيب الكمال\" للمزي ٣٠/ ٢٠٤، \"تقريب التهذيب\" لابن حجر (٧٢٩٤).\n(٧) ثقة عالم وكان يرسل.\n(٨) ثقة مخضرم.\n(٩) عبد الله بن الأرقم بن عبد يغوث القرشي الزهري، أسلم عام الفتح، وكتب للنبي - ﷺ -، ثم لأبي بكر وعمر، وكان على بيت المال لعمر ثم لعثمان، ثم تركه، وتوفي في خلافة عثمان.\nانظر: \"الاستيعاب\" لابن عبد البر ٣/ ٣، \"أسد الغابة\" لابن الأثير ٣/ ١٧٢، \"الإصابة\" لابن حجر ٤/ ٤.\n(١٠) جلولاء -بالمد: من بلاد الفرس، بها كانت الوقعة المشهورة على الفرس، سنة ست عشرة للهجرة. وهي الآن تابعة للعراق.\nانظر: \"معجم البلدان\" لياقوت ٢/ ١٨١.","vol":"8","page":135},{"text":"(فقال عمر) (١): إذا رأيتني فارغًا فآذني. قال: فجاء، فقال: يا أمير المؤمنين! إنك اليوم فارغ. قال: فانطلق معه، فجيء بالمال، فقال: ابسط نطعًا (٢)، فبسط له، ثم جيء بذلك المال، فصبت عليه، فقال: اللهم إنك ذكرت هذا المال، فقلت: ﴿زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ﴾ الآية، ثم قلت: ﴿لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ﴾ (٣) اللهم! إنا لا نستطيع إلَّا أن نفرح بما آتيتنا، (اللهم أنفقه في حق، وأعوذ بك منه (٤).\nفأتي بابن له يحمل، يقال له: عبد الرحمن، فقال: يا أبه! هب لي خاتمًا، فقال: اذهب إلى أمِّك تسقك سويقًا (٥). ولم يعطه شيئًا (٦).\n_________\n(١) في الأصل: قال. والمثبت من (س)، (ن).\n(٢) النطع: ما يفترش من الجلود. \"لسان العرب\" لابن منظور ٨/ ٣٥٧، \"تهذيب اللغة\" للأزهري ٢/ ١٧٨ (نطع).\n(٣) الحديد: ٢٣.\n(٤) في \"تفسير القرآن العظيم\" لابن أبي حاتم: اللهم فاجعلنا ننفقه في حق وأعوذ بك من شره.\n(٥) السويق: ما يتخذ من الحنطة والشعير المقلو ثم يطحن.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٤٣٨، \"مجمل اللغة\" لابن فارس ٢/ ٤٧٩\n(سوق).\n(٦) [٧٣٦] الحكم على الإسناد:\nفي إسناده هشام بن سعد: صدوق له أوهام، وفيه من لم أجده.\nالتخريج:\nأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٠٧، وعبد الله بن أحمد في =","vol":"8","page":136},{"text":"<span data-type=\"title\" id=toc-674>١٥ </span>- قوله -﷿-: ﴿قُلْ أَؤُنَبِّئُكُمْ﴾:\nأخبركم ﴿بِخَيْرٍ مِنْ ذَلِكُم﴾: الذي ذكرت لكم، تم الكلام ها هنا، ثم ابتدأ فقال: ﴿لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ﴾ رفع بخبر حرف الصفة (١).\n﴿تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ﴾.\nقرأ العامة بكسر الراء (٢)، وروى أبو بكر عن عاصم: بضم الراء، في جميع القرآن (٣)، وهي لغة قيس عيلان (٤)، وهما لغتان: كالعدوان\n_________\n= زوائده على \"الزهد\" (ص ١١٥) عن هشام بن سعد به نحوه مختصرًا ومطولا.\nورواه الدارقطنيّ في \"غرائب مالك\" كما في \"فتح الباري\" لابن حجر ١١/ ٢٥٩ عن مالك، عن زيد بن أسلم. عن أبيه نحوه، قال ابن حجر: وهذا موصول، لكن في سنده إلى عبد العزيز ضعف.\n(١) حروف الصفة: يعني بها الكوفيون: حروف الخفض، ويسميها البصريون: حروف الجر.\n\"شرح المفصل\" لابن يعيش ٤/ ٧٤، \"مدرسة الكوفة\" لمهدي المخزوميّ (ص ٣١٤).\n(٢) الكسر هو الاختيار؛ لإجماع القرّاء عليه.\nانظر: \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٣٣٧، \"الحجة\" لابن خالويه (ص ١٠٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٨، \"الوسيط\" للواحدي ١/ ٤٢٠.\n(٣) انظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٣٧، \"الحجة\" لابن خالويه (ص ١٠٦)، \"السبعة\" لابن مجاهد (ص ٢٠٢) عن عاصم.\n(٤) قيس بن عيلان -بالعين المهملة: قبيلة عربية من مضر من العدنانية، وهم بنو قيس ابن عيلان. =","vol":"8","page":137},{"text":"والعُدوان، والطغيان والطغيان (١).\n[٧٣٧] أخبرني ابن فنجويه (٢)، ثنا عبد الله بن إبراهيم بن علي بن عبد الله (٣)، حدثنا محمد بن عبد الله بن محمد بن وهب (٤)، ثنا الربيع بن سليمان (٥)، ثنا الشافعيُّ (٦) ويونس بن عبد الأعلى (٧)، وهارون بن سعيد الأيليُّ (٨)، ثنا عبد الله بن وهب (٩)، حدثني مالك (ابن أنس) (١٠) عن زيد بن أسلم (١١)، عن عطاء (١٢)، عن أبي سعيد الخدريِّ - ﵁ - (١٣) أن رسول الله - ﷺ - قال: \"يقول الله -﷿- لأهل الجنَّة: يا أهل الجنَّة! فيقولون: لبيك ربنا، وسعديك، والخير كله\n_________\n= انظر: \"معجم قبائل العرب\" لعمر كحالة ٥/ ١٣٩، \"نهاية الأرب\" للقلقشندي (ص ٣٦٢).\n(١) انظر: \"العين\" للخليل ٤/ ٤٣٥، \"مجمل اللغة\" لابن فارس ٢/ ٥٨٣ (طغى).\n(٢) الحسين بن محمد بن الحسين، ثقة صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) المرادي مولاهم، ثقة.\n(٦) الإمام المشهور.\n(٧) ثقة.\n(٨) ثقة فاضل.\n(٩) ثقة، حافظ، عابد.\n(١٠) من (س). وهو إمام دار الهجرة.\n(١١) العدوي مولى عمر، ثقة عالم، وكان يرسل.\n(١٢) عطاء بن يسار الهلاليّ ثقة.\n(١٣) صحابي مشهور.","vol":"8","page":138},{"text":"في يديك، فيقول: هل رضيتم؟، فيقولون: وما لنا لا نرضى وقد أعطيتنا ما لم تعط أحدًا من خلقك. فيقول ألا أعطيكم أفضل من ذلك؟، فيقولون: يا رب وأي شيء أفضل من ذلك؟ ! قال: (أحل عليكم) (١) رضواني، فلا أسخط عليكم أبدًا\" (٢).\n﴿وَاللَّهُ بَصِيرٌ بِالْعِبَادِ﴾.\n_________\n(١) في الأصل: أحللكم. والمثبت من (س).\n(٢) [٧٣٧] الحكم على الإسناد:\nإسناده فيه من لم أجده، وهو صحيح من طرق.\nالتخريج:\nأخرج البخاري، كتاب الرقاق، باب صفة الجنة والنار (٦٥٤٩)، (٧٥١٨)، ومسلم، كتاب الجنة وصفة نعيمها وأهلها، باب إحلال الرضوان على أهل الجنة (٢٨٢٩)، والترمذي في أبواب صفة الجنة، باب منه (٢٥٥٥)، وأحمد في \"المسند\" ٣/ ٨٨ (١١٨٣٥) من طرق، عن مالك بن أنس به نحوه.","vol":"8","page":139},{"text":"<span data-type=\"title\" id=toc-675>١٦ </span>- قوله -﷿-: ﴿الَّذِينَ﴾:\nإن شئت جعلت محل ﴿الَّذِينَ﴾ خفضًا؛ ردًّا على قوله: ﴿لِلَّذِينَ اتَّقَوْا﴾، وإن شئت رفعته؛ على الابتداء، كقوله تعالى: ﴿إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ﴾ الآية (١)، ثم (٢) قال في صفتهم مبتدئًا: ﴿التَّائِبُونَ الْعَابِدُونَ﴾ (٣) (٤).\n﴿يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا﴾: صدقنا ﴿فَاغْفِرْ لَنَا ذُنُوبَنَا﴾: استرها علينا وتجاوز عنا ﴿وَقِنَا عَذَابَ النَّارِ﴾.\n\n<span data-type=\"title\" id=toc-676>١٧ </span>- قوله -﷿-: ﴿الصَّابِرِينَ﴾\nفي أداء الأمر، وعن ارتكاب النهي، وعلى البأساء والضراء وحين البأس، فإن شئت نصبتها وأخواتها على المدح، وإن شئت خفضتها على النعت (٥).\n﴿وَالصَّادِقِينَ﴾: في إيمانهم. قال قتادة: هم قوم صدقت نيَّاتهم، واستقامت قلوبهم وألسنتهم، فصدقوا في السر والعلانية (٦).\n_________\n(١) التوبة: ١١١.\n(٢) من (س).\n(٣) التوبة: ١١٢.\n(٤) انظر: \"التبيان\" للطوسيّ ٢/ ٤١٤ - ٤١٥، \"الكشاف\" للزمخشري ١/ ٥٣٤.\n(٥) انظر: \"التبيان\" للطوسيّ ٢/ ٤١٥، \"المحرر الوجيز\" لابن عطية ١/ ٤١١، \"روح المعاني\" للألوسي ٣/ ١٠٢.\n(٦) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦١٤ عن قتادة مثله.\nوانظر: \"روح المعاني\" للألوسي ٣/ ١٠٢.","vol":"8","page":140},{"text":"﴿وَالْقَانِتِينَ﴾: المطيعين المصلين ﴿وَالْمُنْفِقِينَ﴾: أموالهم في طاعة الله تعالى.\n[٧٣٨] أخبرني ابن فنجويه (١)، حدثنا أحمد بن محمد بن إسحاق السُّنيِّ (٢) قال: حدثني أبو علي الحسن بن محمد بن شعبة الأنصاريُّ (٣)، ثنا عبد الله بن محمد بن معاوية الواسطيُّ (٤)، حدثنا أبي (٥)، ثنا داود بن الزبرقان (٦)، عن محمد بن جحادة (٧)، عن أبي حازم (٨)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"إن لله -﷿- ملكًا ينادي: اللهم أعط ممسكا تلفًا، وأعط منفقًا خلفًا\" (٩).\n_________\n(١) الحسين بن محمد بن الحسين ثقة، صدوق، كثير الرواية للمناكير.\n(٢) حافظ ثقة.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) محمد بن معاوية الأنماطي أبو جعفر البغدادي، قال النسائي: لا بأس به. وقال الحافظ: صدوق ربما وهم.\n(٦) داود بن الزبرقان الرقاشيّ. ليس حديثه بشيء. وقال الحافظ: متروك، وكذبه الأزدي.\n(٧) ثقة.\n(٨) سلمان أبو حازم الأشجعي الكوفي ثقة.\n(٩) [٧٣٨] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأجل داود الرقاشيّ. والمتن صحيح من غير هذا الوجه.\nالتخريج:\nأخرج البخاري في كتاب الزكاة، باب قول الله تعالى: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ [الليل: ٥] (١٤٤٢)، ومسلم في كتاب الزكاة، باب المنفق والممسك (١٠١٠) من حديث أبي هريرة قال: قال رسول الله - ﷺ -: \"ما من يوم يصبح العباد فيه إلَّا =","vol":"8","page":141},{"text":"(قوله تعالى) (١): ﴿وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ﴾.\nقال مجاهد والضحاك وقتادة والكلبيُّ، والواقديُّ: يعني: المصلين بالأسحار (٢). ونظيره: قوله تعالى: ﴿وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (١٨)﴾ (٣)، أي: يصلون.\n[٧٣٩] وأخبرنا عبد الله بن حامد (٤)، ثنا أحمد بن محمد بن يوسف (٥)، ثنا عمد الله بن يحيى (٦)، حدثنا يعقوب بن سفيان (٧)، ثنا إسماعيل بن مسلمة بن قعنب (٨)، ثنا يعقوب بن عبد الرحمن بن عبد القاريُّ الزهريُّ (٩) قال: قلت لزيد بن أسلم (١٠): مَنْ ﴿وَالْمُسْتَغْفِرِينَ\n_________\n= ملكان ينزلان فيقول أحدهما: اللهم أعط منفقًا خلفًا، ويقول الآخر: اللهم أعط ممسكًا تلفًا\".\n(١) من (س).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٢/ ١٦، \"زاد المسير\" لابن الجوزي ١/ ٣٦١: عن مجاهد والضحاك نحوه، وأخرج الطبري في \"جامع البيان\" ٣/ ٢٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦١٥ عن قتادة نحوه.\n(٣) الذاريات: ١٨.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) أبو العباس السقطي، مختلف في عدالته.\n(٦) لم أجده.\n(٧) الفسوي الكبير ثقة حافظ.\n(٨) صدوق، يخطئ.\n(٩) ثقة.\n(١٠) ثقة عالم وكان يرسل.","vol":"8","page":142},{"text":"بِالْأَسْحَارِ﴾؟ قال: هم الذين يشهدون الصبح (١)، وكذلك قال ابن كيسان: يعني: صلاة الصبح في جماعة.\nوقال الحسن: مدوا الصلاة إلى السحر ثم استغفروا (٢).\nوقال نافع: كان ابن عمر ﵄ يحيي الليل، ثم يقول: يا نافع: أسحرنا؟ فأقول: لا. فيعاود الصلاة، فإذا قلت: نعم. قعد يستغفر الله -﷿-، ويدعو، حتى يصبح (٣).\nوروى إبراهيم بن حاطب (٤) عن أبيه (٥) قال: سمعت رجلا في السحر في ناحية المسجد، وهو يقول: رب أمرتني فأطعتك، وهذا السحر، فاغفر لي. فنظرت، فإذا هو ابن مسعود - ﵁ - (٦).\n_________\n(١) [٧٣٩] الحكم على الإسناد:\nإسناده فيه من لم أجد له ترجمة.\nالتخريج:\nأخرج ابن أبي شيبة في \"المصنف\" ١٢/ ٣٥٨ (٣٦١٩٥)، والطبري في \"جامع البيان\" ٣/ ٢٠٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦١٥: من طرق عن زيد بن أسلم مثله.\n(٢) ذكره الزمخشريّ في \"الكشاف\" ١/ ٥٣٤، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ٨٩ عن الحسن مثله.\n(٣) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦١٦ عن نافع، عن ابن عمر ﵄ مثله.\n(٤) إبراهيم بن عبد الله بن الحارث بن حاطب: لا يعرف حاله.\n(٥) عبد الله بن الحارث بن حاطب الجمحيّ: صالح الحديث.\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ٢٠٨ عن إبراهيم بن حاطب عن أبيه مثله.","vol":"8","page":143},{"text":"[٧٤٠] أخبرنا عبد الله بن حامد (١)، ثنا حاجب بن أحمد (٢)، ثنا عبد الرحيم بن منيب (٣)، ثنا معاذ بن خالد (٤)، عن صالح المريِّ (٥).\n[٧٤١] وأخبرني ابن فنجويه (٦)، ثنا موسى بن محمد بن علي (٧)، ثنا عبد الله بن محمد بن سنان (٨)، ثنا زيد بن علي الذهليِّ (٩)، ثنا صالح المريِّ (١٠) عن ثابت (١١) وأبان (١٢) وجعفر بن زيد (١٣)، عن أنس بن مالك - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: \"إن الله -﷿- يقول: إني لأهم بأهل الأرض عذابًا، فإذانظرت إلى عُمَّار بيوتي، وإلى\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) مختلف فيه، وثقه ابن منده. واتهمه الحاكم، وقال الحافظ: رأيت ابن طاهر روى حديثًا من طريقه، وقال عقبة: رواته أثبات ثقات.\n(٣) قال ابن أبي حاتم: كان صدوقًا.\n(٤) صدوق.\n(٥) صالح بن بشير بن وادع، أبو بشر البصري القاص، المعروف بالمري، قال فيه الإمام أحمد: هو صاحب قصص، وقال البخاري: منكر الحديث، وقال النسائي: متروك، وقال الحافظ: ضعيف.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢٨٩ (٣٧٧٣).\n(٦) ثقة صدوق كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) متروك وكان يضع الحديث.\n(٩) لم أجده.\n(١٠) ضعيف.\n(١١) ثقة، عابد.\n(١٢) أبان بن صالح القرشي مولاهم، ثقة.\n(١٣) ثقة.","vol":"8","page":144},{"text":"المتهجدين، وإلى المتحابين في، وإلى المستغفرين بالأسحار، صرفته عنهم\" (١).\n[٧٤٢] وأخبرني ابن فنجويه (٢)، ثنا محمد بن الحسن بن صقلاب (٣)، ثنا أبو بكر الخصيب (٤)، ثنا عبد الله بن جابر (٥)، ثنا عبد الله بن الوليد (٦)، حدثنا عثمان بن عبد الرحمن (٧)، عن عنبسة ابن عبد الرحمن (٨)، عن محمد بن زاذان (٩)، عن أم سعد رضي الله\n_________\n(١) [٧٤٠] [٧٤١] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأن فيه صالحًا المريَّ، وفي الإسناد الثاني أيضًا ابن سنان متروك.\nالتخريج:\nأخرج ابن عدي في \"الكامل\" ٤/ ١٣٧٩: عن صالح المريّ عن جعفر بن زيد عن أنس، والبيهقيّ في \"شعب الإيمان\" ٦/ ٥٠٠ (٩٠٥١): عن صالح المريّ عن ثابت عن أنس بن مالك به نحوه. قال المقدسيّ في \"ذخيرة الحفّاظ\" ٢/ ٦١٥: وصالح: لا شيء في الحديث، مع زهده.\nوقال الشيخ الألباني في \"ضعيف الجامع الصغير\" (١٧٥١): ضعيف جدًّا.\n(٢) الحسين بن محمد بن الحسين ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) منكر الحديث.\n(٦) لم أجده.\n(٧) الطرائفيّ. صدوق أكثر الرواية عن الضعفاء والمجاهيل فضعف بسبب ذلك حتى نسبه ابن نمير إلى الكذب وقد وثقه ابن معين.\n(٨) متروك، رماه أبو حاتم بالوضع.\n(٩) متروك.","vol":"8","page":145},{"text":"عنها (١) قالت: سمعت رسول الله - ﷺ - يقول: \"إن ثلاثة أصوات يحبها الله -﷿-: صوت الدّيك، وصوت الذي يقرأ القرآن، وصوت المستغفرين\nبالأسحار\" (٢).\n[٧٤٣] وأخبرني ابن فنجويه (٣)، ثنا أحمد بن الحسين بن فاختة (٤)، ثنا الحسين بن أيوب (٥)، ثنا عبد الله بن أبي زياد (٦)، ثنا سيَّار (٧)، حدثنا جعفر بن سليمان (٨)، ثنا سعيد الجريريُّ (٩) قال: بلغنا أن داود -﵇- سأل جبريل -﵇-: أي الليل أفضل؟ قال: لا\n_________\n(١) بنت سعد بن الربيع. صحابية أنصارية.\n(٢) [٧٤٢] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأجل عثمان الطرائفي وعنبسة وابن زاذان.\nالتخريج:\nرواه الديلمي، كما في \"مسند الفردوس\" ٢/ ١٠١ (٢٥٣٨).\nانظر: \"المنار المنيف\" لابن القيم (ص ٥٥ - ٥٦) تحقيق أبي غدة، \"تذكرة الموضوعات\" للفتنيّ (ص ١٥٢ - ١٥٣).\n(٣) الحسين بن محمد بن الحسين، ثقة صدوق كثير الرواية للمناكير.\n(٤) لم أجده، ولعله تحرف من (أحمد بن الحسين بن ماجه) كما سيأتي عند تفسير الآية (١١٠) من سورة آل عمران.\n(٥) لم يتبين لي من هو، وقد سبق الحسين بن أيوب، أبو عبد الله الطوسي في شيوخ شيوخ المصنف.\n(٦) صدوق.\n(٧) هو ابن حاتم العنزيُّ، صدوق له أوهام.\n(٨) صدوق زاهد، لكنه كان يتشيع.\n(٩) ثقة، اختلط قبل موته بثلاث سنين.","vol":"8","page":146},{"text":"أدري، إلَّا أن العرش يهتز في السحر (١).\nوقال سفيان الثوريُّ: إن لله ريحًا، يقال لها: الصبحة، تهب وقت الأسحار، تحمل الأذكار والاستغفار إلى الملك الجبَّار.\nقال: وبلغنا أنه إذا كان من أول الليل نادى مناد: ألا! ليقم العابدون. فيقومون فيصلون ما شاء الله، ثم ينادي مناد في شطر الليل: ألا، ليقم القانتون. فيقومون -كذلك- فيصلون إلى السحر، فإذا كان السحر نادى مناد: أين المستغفرون؟ فيستغفره أولئك، ويقوم آخرون فيصلون؛ فيلحقون بهم، فإذا طلع الفجر نادى مناد: ألا، ليقم الغافلون. فيقومون من فرشهم كالموتى نشروا من قبورهم (٢).\nوقال لقمان (٣) لابنه (٤): يابني! لا يكونن الديك أكيس منك؛\n_________\n(١) [٧٤٣] الحكم على الإسناد:\nرواية الجريري بلاغ؛ فالإسناد منقطع.\nالتخريج:\nأخرج الإمام أحمد في \"الزهد\" (ص ٧٠) من طريق سيّار به نحوه.\nوانظر \"الدر المنثور\" للسيوطي ٢/ ٢٠.\n(٢) رواية سفيان بلاغ؛ فالإسناد منقطع.\nولم أجد من روى ذلك عن سفيان.\n(٣) لقمان بن عنقا: قيل: كان نوبيًّا، وقيل: حبشيًّا.\nانظر: \"البداية والنهاية\" لابن كثير ٢/ ١٢٣ - ١٢٤، \"مبهمات القرآن\" للبلنسي ٢/ ٣٢٨. واختلف: هل هو نبيّ أو رجل صالح.\nوانظر: \"سمط اللآلئ\" للسيوطي ١/ ٧٣، \"المحرر الوجيز\" لابن عطية ٤/ ٣٤٧ -\n٣٤٨.\n(٤) قيل: اسمه ثاران، وقيل: مشكم، وقيل: أنعم. =","vol":"8","page":147},{"text":"ينادي بالأسحار، وأنت نائم (١).\n\n<span data-type=\"title\" id=toc-677>١٨ </span>- قوله -﷿-: ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ﴾ الآية.\n[٧٤٤] أخبرنا أبو علي السيوري (٢)، ثنا علي بن حمشاذ (٣)، ثنا الحسن بن أحمد بن الليث (٤)، ثنا أبو ياسر عمّار بن عمر المختار (٥).\n[٧٤٥] وأخبرني أبو سهل عبد الملك بن محمد بن أحمد بن حبيب المقرئ (٦)، أخبرنا أبو بكر أحمد بن موسى الكرمانيُّ (٧)، ثنا زنجويه ابن محمد (٨)، ثنا محمد بن إسحاق بن إبراهيم الحنظليُّ (٩)، ثنا يزيد\n_________\n= انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٤٢ - ٤٣، \"المحرر الوجيز\" لابن عطية ٤/ ٣٤٧ - ٣٤٨، \"مبهمات القرآن\" للبلنسي ٢/ ٣٢٨، \"المعارف\" لابن قتيبة (ص ٥٥٠).\n(١) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٧ عن الحسن.\n(٢) الحسين بن محمد النيسابوريّ السُّيُوريّ، ثقة كثير الحديث.\n(٣) علي بن حمشاذ بن سختويه بن نصر، أبو الحسن النيسابوري الحافظ الثقة، صاحب التصانيف، سمع الحارث بن أبي أسامة، وإسماعيل القاضي، وخلائق، وعنه الحاكم وابن منده، توفي سنة (٣٣٨ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٩٨، \"تذكرة الحفاظ\" للذهبي ٣/ ٨٨٥، \"تذكرة الحفاظ\" للسيوطي ٢/ ٣٥٩.\n(٤) من أعيان القراء والحفاظ والفقهاء.\n(٥) فيه كلام.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) شيخ ثقة.\n(٩) محمد بن إسحاق بن إبراهيم بن مخلد، أبو الحسن الحنظلي، الراهوي، ولد بمرو، ونشأ بنيسابور، وكتب ببلاد خراسان وبالعراق والحجاز والشام ومصر، =","vol":"8","page":148},{"text":"ابن سنان بمصر (١)، حدثنا عمَّار بن عمر المختار (٢).\n[٧٤٦] وأخبرنا محمد بن القاسم بن أحمد (٣)، ثنا عبد الله بن محمد بن علي بن زياد (٤)، ثنا أبو قريش محمد بن جمعة (٥)، ثنا ابن زيد (٦)، ثنا عمار بن عمر المختار (٧).\n[٧٤٧] وأخبرنا أبو القاسم الحبيبيُّ (٨)، ثنا أبو زكريا العنبريُّ (٩)، ثنا إبراهيم بن أبي طالب (١٠)، ثنا أبو عبد الله محمد بن يزيد الأسفاطيُّ (١١)، حدثنا عمَّار بن عمر المختار (١٢).\n_________\n= سمع أباه ابن راهويه، والإمام أحمد، وابن المديني، وغيرهم، وكان عالمًا بالفقه مستقيم الحديث، توفي بمرو سنة (٢٨٩ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١/ ٢٤٤، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٤٤، \"التدوين في أخبار قزوين\" للرافعي ١/ ٢١٦.\n(١) ضعيف.\n(٢) فيه كلام.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) من أَجَلِّ العدول.\n(٥) محمد بن جمعة القهستانيّ، أبو قريش، الحافظ، الثقة.\n(٦) لم أجده.\n(٧) فيه كلام.\n(٨) النيسابوريّ المفسّر. قيل: كذبه الحاكم.\n(٩) يحيى بن محمد بن عبد الله الثقة المفسّر.\n(١٠) إمام المحدثين في زمانه.\n(١١) صدوق.\n(١٢) فيه كلام.","vol":"8","page":149},{"text":"[٧٤٨] وأخبرنا أبو عمرو الفراتيُّ (١) -واللفظ له- حدثنا أبو موسى عمران بن موسى (٢)، ثنا الحسن بن سفيان (٣) (٤)، ثنا عمار ابن عمر المختار (٥)، ثنا أبي (٦)، عن غالب القطان (٧) قال: أتيت الكوفة في تجارة، فنزلت قريبًا من الأعمش (٨) فكنت اختلف إليه، فلما كنت ذات ليلة، وقد أردت أن أنحدر إلى البصرة، قام من الليل يتهجد، فمَرَّ بهذِه الآية: ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ (١٨)﴾ ثم قال الأعمش: وأنا أشهد بما شهد به الله، وأستودع الله هذِه الشهادة،\n_________\n(١) أحمد بن أبيٍّ لم يذكر بجرح أو تعديل.\n(٢) قال الحاكم: كان شيخًا يشبه المشايخ.\n(٣) الإمام الحافظ، الثبت.\n(٤) سقط في جميع النسخ.\nوفي \"الكامل\" لابن عدي ٦/ ٦٨: ابن عيدان عن حمدان بن حفص، وابن عيدان هو: أحمد بن عيدان، مسند الوقت، الثقة.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٨٩، \"تذكرة الحفاظ\" للذهبي ٣/ ٩٩٠. وحمدان بن حفص لم أجده.\n(٥) فيه كلام.\n(٦) عمر بن المختار البصريّ. قال ابن عدي: روى الأباطيل.\nانظر: \"الكامل\" لابن عدي ٦/ ٦٨، \"الكشف الحثيث\" لسبط ابن العجمي (ص ١٩٩).\n(٧) غالب بن خطاف القطان البصري. وثقه أحمد والنسائي وقال الحافظ: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٤٨، \"أخبار أصبهان\" لأبي نعيم ١/ ٢٨٦، \"تقريب التهذيب\" لابن حجر (٥٣٤٦).\n(٨) سليمان بن مهران الأعمش، ثقة، حافظ لكنه يدلس.","vol":"8","page":150},{"text":"وهي لي عند الله وديعة محفوظة ﴿إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ﴾. قالها مرارًا. قلت: لقد سمع فيها شيئًا، فصليت معه وودعته، ثم قلت: آية سمعتك ترددها، فما بلغك فيها؟\nقال: والله، لا أحدثك بها إلى سنة. فمكثت على بابه ذلك اليوم (١) وأقمت سنة، فلما انقضت السنة، قلت: يا أبا محمد! قد مضت السنة. فقال: حدثني أبو وائل (٢)، عن عبد الله - ﵁ - قال: قال رسول الله - ﷺ -: \"يجاء بصاحبها يوم القيامة، فيقول الله -﷿-: إن لعبدي هذا عندي عهدًا، وأنا أحق من وفى بالعهد، أدخلوا عبدي الجنة\" (٣).\n_________\n(١) من (س)، (ن).\n(٢) شقيق بن سلمة الأسدي، ثقة.\n(٣) [٧٤٤]-[٧٤٨] الحكم على الإسناد:\nإسناده: مداره على عمر بن المختار البصري: يحدّث بالبواطيل، ومقدار ما يرويه فيه نظر.\nالتخريج:\nأخرج الطبراني في \"المعجم الكبير\" ١٠/ ١٩٩ (١٠٤٥٣)، وابن عدي في \"الكامل\" ٦/ ٦٨، والعقيلي في \"الضعفاء\" ٣/ ٣٢٥ (١٣٤٤)، وأبو نعيم في \"حلية الأولياء\" ٦/ ١٨٧، والخطيب في \"تاريخ بغداد\" ٧/ ١٩٣ (٣٦٥٢)، وابن الجوزي في \"العلل المتناهية\" ١/ ١٠٢ (١٤٦ - ١٤٨) عن عمّار بن المختار به بنحوه. وفي بعضها اختلاف يسير.\nقال الذهبيّ في \"ميزان الاعتدال\" ٣/ ٣٣٠ - ٣٣١: هو حديث معضل .. الآفة من عمر؛ فإنه متهم بالوضع. وقال العقيلي: لا يتابع على حديثه، ولا يعرف إلَّا به. وانظر: \"المغني عن حمل الأسفار\" للعراقيّ ١/ ٣٤٥، \"جامع الأحاديث\" للسيوطيّ ٧/ ٣٣٨ (٢٢٧٩٩).","vol":"8","page":151},{"text":"[٧٤٩] حدثنا أبو محمد الماسرْجسيُّ (١). ثنا أبو الحسين علي بن الحسين بن محمد الهمدانيُّ (٢) بها، ثنا أبو علي الحسن بن علي بن يزيد الرقيقيُّ (٣)، ثنا محمد بن عمران البزار (٤)، ثنا مجاشع بن عمرو (٥)، عن خالد بن يزيد الرقاشيِّ (٦) (عن يزيد الرقاشيِّ) (٧) (٨) عن أنس بن مالك - ﵁ - (٩) قال: قال رسول الله - ﷺ -: \"من قرأ ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ﴾ الآية، عند منامه، خلق الله ﷿ منها سبعين ألف\n_________\n(١) الحسن بن علي بن المؤمل بن الحسن بن عيسى، أبو محمد المؤملي الماسرجسي، الثقة العدل، من بيت العلم والعدالة حدث عن الأصم، وأبي عثمان عمرو بن عبد الله البصري، وأبي بكر أحمد بن إسحاق الصبغي وطبقتهم، توفي في شعبان سنة (٤٠٧ هـ).\n\"المنتخب من السياق\" للفارسي (ص ١٦٦) (٤٧٢)، \"تاريخ الإسلام\" للذهبي ٢٨/ ١٥٨.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) مجاشع بن عمرو. روى عن هشام بن عروة وعبيد الله بن عمر، وروى عنه بقية وعثمان بن عبد الرحمن الحراني، قال أبو حاتم: متروك الحديث، ضعيف ليس بشيء. وقال ابن معين: وقد رأيته أحد الكذابين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٩٠، \"ميزان الاعتدال\" للذهبي ٣/ ٤٣٦.\n(٦) لم أجده.\n(٧) من (س).\n(٨) يزيد بن أبان الرقاشي القاص الزاهد ضعيف.\n(٩) صحابي مشهور.","vol":"8","page":152},{"text":"خلق، يستغفرون له إلى يوم القيامة\" (١).\n[٧٥٠] وأخبرنا عبد الله بن حامد (٢)، ثنا محمد بن جعفر (٣)، ثنا علي بن حرب (٤)، ثنا سعيد بن سالم القدَّاح (٥)، عن طلحة (٦)، عن رجل من الأنصار (٧)، عن أبيه (٨)، عن الزبير بن العوَّام - ﵁ - (٩) قال: قلت لأدنون هذِه العشيَّة من رسول الله - ﷺ - (وهي (١٠) عشية عرفة؛ حتى أسمع ما يقول، فحبست ناقتي بين ناقة رسول الله - ﷺ - وبين (١١) ناقة (١٢) رجل كان إلى جنبي (١٣)، فسمعته يقول: ﴿شَهِدَ\n_________\n(١) [٧٤٩] الحكم على الإسناد:\nفيه مجاشع بن عمرو متروك الحديث، ويزيد الرقاشي ضعيف.\nالتخريج:\nأخرج أبو نعيم -كما في \"تنزيه الشريعة\" لابن عراق ١/ ٢٩٨ (٤٠) من طريق مجاشع بن عمرو به مثله، قال الفتنيّ في \"تذكرة الموضوعات\" (ص ٨٠): وفيه مجاشع بن عمرو: كذّاب، يضع.\n(٢) الوزّان الواعظ، لم يذكر بجرح أو تعديل.\n(٣) المطيريّ الصّيْرفيّ، ثقة مأمون.\n(٤) ابن محمد الطائي صدوق فاضل.\n(٥) صدوق، يهم، رمي بالإرجاء.\n(٦) ابن عمرو المكي متروك الحديث.\n(٧) لم أجد من ميزه.\n(٨) لم أجد من ميزه.\n(٩) صحابي مشهور.\n(١٠) من هنا يبدأ طمس في الأصل والمثبت من (س)، (ن).\n(١١) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(١٢) مطموس في الأصل، وفي (ن): وناقه. والمثبت من (س).\n(١٣) لم أجد من بينه.","vol":"8","page":153},{"text":"اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ﴾ الآية. فما زال يرددها، حتى دفع (١).\n[٧٥١] أخبرنا أبو نصر نعمان بن محمد الجرجانيّ (٢)، حدثنا أبو الحسين علي بن محمد بن سهل الحدّادي (٣».\nحدثنا أبو عبد الله محمد بن زياد الحداديّ (٤)، حدثنا أحمد بن محمد بن موسى العطّار (٥)، حدثنا عثمان بن عمر (٦)، عن\n_________\n(١) [٧٥٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأجل طلحة متروك الحديث.\nالتخريج:\nلم أجد من أخرجه من هذِه الطريق بهذا السياق، ولكن أخرج الطبراني في \"المعجم الكبير\" ١/ ١٢٤ (٢٥٠)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦١٦، وابن السنّي في \"عمل اليوم والليلة\" (ص ٢٠٦) (٤٣٥). عن الزبير بن العوام قال: سمعت رسول الله - ﷺ - حين قرأ هذِه الآية: ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ﴾ قال: وأنا أشهد؛ أي رب!\nورواه أحمد في \"المسند\" ١/ ١٦٦ (١٤٢١) عن أبي يحيى مولى آل الزبير بن العوام، عن الزبير بن العوام .. فذكر نحو الرواية السابقة. قال الهيثميّ في \"مجمع الزوائد\" ٦/ ٣٢٥: في أسانيدها مجاهيل.\nوانظر: \"بغية الرائد\" للدرويش ٧/ ١٤٦ (١٠٨٨٩)، \"الدر المنثور\" للسيوطي ٢/ ٢١، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٣٥.\n(٢) سديد صالح فاضل.\n(٣) لم أجده.\n(٤) محمد بن زياد القُوْمسيُّ الحدّادي ذكره السمعاني في \"الأنساب\" ٤/ ٧٤، وابن ناصر الدمشقي في \"توضيح المشتبه\" ٢/ ٢٣٨ من غير تعديل أو جرح.\n(٥) المكّي: ذكره ابن أبي حاتم في \"الجرح والتعديل\" ٢/ ٧٣ من غير تعديل أو جرح.\n(٦) لم أجده.","vol":"8","page":154},{"text":"يعقوب (١)، عن جعفر (٢)، عن سعيد بن جبير (٣): كان حول الكعبة ثلاثمائة وستون صنمًا، فلمّا نزلت: ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ﴾ الآية، خررن سجدًا (٤).\n\nالتفسير:\nقال الكلبيّ: قدم حبران (٥) من أحبار الشام على النبي - ﷺ - (٦) فلمّا أبصرا المدينة، قال أحدهما لصاحبه: ما أشبه هذِه المدينة بصفة مدينة النبي - ﷺ - (٧) الذي يخرج في آخر الزمان، فلما دخلا على النبي - ﷺ - (٨) عرفاه بالصفة والنعت، فقالا له: أنت محمد؟ فقال: \"نعم\"، قالا (٩):\n_________\n(١) ابن عبد الله بن سعد القمّي. صدوق، يهم.\n(٢) ابن أبي المغيرة القمّي. صدوق، يهم.\n(٣) الأسدي مولاهم، ثقة، ثبت فقيه.\n(٤) [٧٥١] الحكم على الإسناد:\nإسناده فيه من لم أجده، وهو مرسل.\nالتخريج:\nذكره السيوطيّ في \"الدر المنثور\" ٢/ ٢٢ وعزاه لعبد بن حميد وابن المنذر عن سعيد بن جبير.\nوانظر: \"زاد المسير\" لابن الجوزي ١/ ٣٦٢، \"اللباب\" لابن عادل الدمشقي ٥/ ٩٣.\n(٥) الحَبْر: العالم، والجمع: الأحبار.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٣/ ٩٠ (حبر).\n(٦) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٧) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٨) و(٩) مطموس في الأصل، وليست في (ن)، والمثبت من (س).","vol":"8","page":155},{"text":"وأنت أحمد؟ قال: \"أنا محمد وأحمد\". قالا (١): فإنا نسألك عن شيء إن أخبرتنا به آمنا بك وصدقناك، فقال: \"سلاني\". فقالا (٢): أخبرنا عن أعظم شهادة في كتاب الله -﷿-، فأنزل الله -﷿-: ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ﴾ الآية، فأسلم الرجلان (٣).\nواختلف القراء في هذِه الآية:\nفقرأ أبو نهيك (٤) وأبو الشعثاء: (شهداء الله) بالمد والرفع؛ على معنى: هم شهداء الله -يعني: الذين مر (٥) ذكرهم (٦). وقرأ المهلب (٧) عم محارب بن دثار (٨): (شهداء الله)، ممدودة منصوبة على الحال أو\n_________\n(١) مطموس في الأصل، وفي (ن): قال. والمثبت من (س).\n(٢) مطموس في الأصل، وفي (ن): قالا. والمثبت من (س).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٧، والألوسي في \"روح المعاني\" ٣/ ١٠٤، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ٩٤، وابن تيمية في \"التفسير الكبير\" ٣/ ١٤٦، عن الكلبيّ من غير سند. والكلبي لم يسنده ممن سمع؛ فهو معضل.\n(٤) عثمان بن نهيك الأزدي الفراهيدي أبو نهيك البصري القارئ كان يختلف إلى خراسان، يروي عن ابن عباس، وعمرو بن أخطب. قال الحافظ: مقبول.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٧١، \"تهذيب الكمال\" للمزي ١٩/ ٥٠١، \"تقريب التهذيب\" لابن حجر (٤٥٢٤).\n(٥) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٦) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٩) وفيه: أبو الشعثاء وأبو نهيك، \"الكشاف\" للزمخشري ١/ ٤١٩، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٤٣.\n(٧) لم أجده.\n(٨) السدوسي القاضي، ثقة إمام.","vol":"8","page":156},{"text":"المدح (١).\nوقرأ الآخرون: ﴿شَهِدَ اللَّهُ﴾ على الفعل -أي: بيَّن الله- لأن الشهادة تبيين (٢) وقال مجاهد: حكم الله (٣). وقال الفراء (٤) وأبو عبيدة (٥): قضى الله (٦).\nوقال مفضل: أعلم الله (٧).\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤١٦، \"تهذيب التهذيب\" لابن حجر ١٠/ ٤٩.\n(١) هي من شواذ القراءات، كما في \"المحتسب\" لابن جنّي ١/ ١٥٥، \"إعراب القراءات الشواذ\" للعكبريِّ ١/ ٣٠٨.\nوانظر: \"إملاء ما من به الرحمن\" للعكبريِّ ١/ ١٢٨.\n(٢) هي قراءة الجمهور، كما أشار العكبري في \"إملاء ما من به الرحمن\" ١/ ١٢٨. وانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٧٢، \"النكت والعيون\" للماورديّ ١/ ٣٧٩.\n(٣) انظر قول مجاهد في \"البحر المحيط\" لأبي حيان ٢/ ٤٠٢.\n(٤) لم أجد قوله.\n(٥) مطموس في الأصل، وفي (ن): أبو عبيد. والمثبت من (س) وهو معمر بن المثنى.\nوانظر قوله في: \"مجاز القرآن\" له ١/ ٨٩.\n(٦) قال الطبري في \"جامع البيان\" ٣/ ٢١١: فأما من قال الذي وصفنا قوله: من أنه عنى بقوله: شهد: قضى، فمما لا يعرف في لغة العرب ولا العجم؛ لأن الشهادة معنى، والقضاء غيرها.\n(٧) ينظر قول المفضل في: \"البحر المحيط\" لأبي حيان ٢/ ٤٠٢، \"معاني القرآن\" للنحاس ١/ ٣٦٩، \"معاني القرآن\" للزجاج ١/ ٣٧٨.","vol":"8","page":157},{"text":"وقال ابن كيسان: شهد الله بتدبيره العجيب وصنعه المتقن، وأموره المحكمة عند خلقه أنه لا إله إلَّا هو (١)، وهذا كقول القائل: ولله في كل تحريكة وتسكينة أبدًا شاهد.\nيقول:\nوفي كل شيء له آية ... تدل على أنه واحد (٢)\nوقيل لبعض الأعراب: ما الدليل على أن للعالم صانعًا؟ فقال: إن البعرة تدل على البعير، وآثار القدم تدل على المسير، وهيكل علوي بهذِه النظافة، ومركز سفلي بهذِه الكثافة، أما يدلَّان على الصانع الخبير (٣)؟ !\nوقال ابن عباس: خلق الله -﷿- الأرواح قبل الأجساد بأربعة آلاف سنة، فشهد بنفسه لنفسه.\nقيل: إن خلق الخلق حين كان، ولم يكن سماء ولا أرض، ولا بر ولا بحر، فقال -﷿-: شهد أنه لا إله إلَّا هو (٤).\n_________\n(١) قال ابن تيمية في \"التفسير الكبير\" ٣/ ١٣٧ - ١٣٨، بعد أن ذكر جملة من الأقوال في معنى شهد: وكل هذِه الأقوال، وما في معناها صحيحة.\n(٢) هو لأبي العتاهية في \"ديوانه\" (ص ١٠٤)، \"تاج العروس\" للزبيدي ١٩/ ٦١ - ٦٢ (عته)، ومن غير نسبة في \"البحر المحيط\" لأبي حيان ١/ ٣٢٢.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٣٦٢، ولم ينسبه لأحد.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٨، وفيه زيادة: وللعلماء في المسألة قولان ولكل أدلته.\nانظر: \"الروح\" لابن القيّم (ص ١٥٦).","vol":"8","page":158},{"text":"قرأ ابن مسعود: (أنْ لا إله إلَّا هو) (١)، وقرأ ابن عباس: (شهد الله إنه لا إله إلَّا هو) بكسر الألف (٢)، جعله خبرًا مستأنفًا معترضًا في الكلام؛ على توهم الفاء، كأنه قال: فإنه لا إله إلَّا هو، قاله أبو عبيدة والمفضل (٣).\nوقال بعضهم: كسره؛ لأن الشهادة قول، وما بعد القول: إن مسكورة على الحكاية تقديره: قال الله: إنه لا إله إلَّا هو والملائكة (٤).\nقال المفضل: معنى شهادة الله: الإخبار والإعلام، ومعنى: شهادة الملائكة والمؤمنين: الإقرار، كقوله -﷿-: ﴿قَالُوا شَهِدْنَا عَلَى أَنْفُسِنَا﴾ (٥) أي: أقررنا، فنسق شهادة الملائكة وأولي العلم على شهادة الله تعالى، والشهادتان مختلفتان معنى ولفظًا، كقوله تعالى: ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ (٦) فالصلاة من الله تعالى:\n_________\n(١) انظر: \"معاني القرآن\" للفراء ١/ ٢٠٠، \"الكشاف\" للزمخشري ١/ ٣٤٥.\n(٢) انظر: \"معاني القرآن\" للنحاس ١/ ٣٧٠، \"معاني القرآن\" للفراء ١/ ٢٠٠.\n(٣) قال الرازي في \"مفاتيح الغيب\" ٧/ ٢٠٥: واعلم أن الجواب لا يعتمد عليه؛ لأن هذِه القراءة غير مقبولة، لكن القراءة الأولى متفق عليها، فالإشكال الوارد عليها لا يندفع بسبب القراءة الأخرى.\nوانظر: في \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٥٩ - ٢١٥، \"معاني القرآن\" للزجاج ١/ ٣٨٦، \"معاني القرآن\" للفراء ١/ ١٩٩.\n(٤) انظر: \"معاني القرآن\" للفراء ١/ ٢٠٠، \"التفسير الكبير\" لابن تيمية ٣/ ١٤٣، \"روح المعاني\" ١/ ١٠٤ - ١٠٥.\n(٥) الأنعام: ١٣٠.\n(٦) الأحزاب: ٥٦.","vol":"8","page":159},{"text":"الرحمة، ومن الملائكة: الاستغفار والدعاء (١).\n﴿وَأُولُو الْعِلْمِ﴾ يعني: الأنبياء ﵈ (٢) وقال ابن كيسان: يعني المهاجرين والأنصار (٣).\nوقال مقاتل (٤): مؤمنو أهل الكتاب: عبد الله بن سلام وأصحابه (٥)، نظيره: قوله -﷿-: ﴿إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ﴾ (٦) الآية (٧)، وقوله تعالى: ﴿بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ﴾ (٨)، وقوله تعالى: ﴿وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ﴾ (٩).\nوقال السدي والكلبيُّ: يعني: علماء المؤمنين كلهم، فقرن الله - ﷾ - شهادة العلماء بشهادته؛ لأن العلم صفة الله العليا ونعمته العظمى،\n_________\n(١) انظر: \"التفسير الكبير\" ٣/ ١٤٣، ١٥٦، \"الفتوحات الإلهية\" للجمل ١/ ٤١٦، \"البحر المحيط\" لأبي حيان ٢/ ٤٠٢، \"النكت والعيون\" للماوردي ١/ ٣٧٩.\n(٢) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٩٤، \"روح المعاني\" للألوسي ١/ ١٠٤، \"فتح القدير\" للشوكاني ١/ ٣٢٥.\n(٣) ذكره الألوسيّ في \"روح المعاني\" ١/ ١٠٤.\nوانظر: \"الوسيط\" ١/ ٤٢١ عن ابن عباس.\n(٤) انظر قوله في \"تفسيره\" ١/ ٢٦٧.\n(٥) انظر قول مقاتل في: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٧، \"روح المعاني\" للألوسي ١/ ١٠٥.\n(٦) الإسراء: ١٠٧.\n(٧) من (س).\n(٨) العنكبوت: ٤٩.\n(٩) الرعد: ٤٣.\nوانظر: \"الوسيط\" ١/ ٤٢١.","vol":"8","page":160},{"text":"والعلماء أعلام الإسلام، والسابقون إلى دار السلام، وسرج الأمكنة، وحجج الأزمنة (١).\n[٧٥٢] وقد أخبرنا أبو بكر محمد بن موسى بن أبان الأصبهانيّ (٢)، حدثنا أبو محمد بن عفّان السمنانيّ (٣)، حدثنا أبو علي الوصي الدامغانيّ (٤)، حدثنا محمد بن سعيد (٥)، حدثنا محمد بن عبد الله المزنيّ (٦)، حدثنا أبو إدريس (٧)، عن صفوان بن سليم (٨)، عن جابر ابن عبد الله قال: قال رسول الله - ﷺ -: \"ساعة من عالم يتكئ على فراشه ينظر في علمه، خير من عبادة العابد سبعين عامًا\" (٩).\n_________\n(١) انظر: \"روح المعاني\" للألوسي ١/ ١٠٥، \"التبيان\" للطوسي ٢/ ٤١٦، \"اللباب\" لابن عادل الدمشقي ٥/ ٩٥، عن السدي والكلبيّ.\nقال الإمام الشوكانيّ في \"فتح القدير\" ١/ ٣٢٥: وهو الحق؛ إذ لا وجه للتخصيص، وفي ذلك فضيلة لأهل العلم جليلة، ومنقبة نبيلة، لقرنهم باسمه واسم ملائكته.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) مفت عابد رمي بالقدر.\n(٩) [٧٥٢] الحكم على الإسناد:\nإسناده فيه من لم أقف على ترجمة له.\nالتخريج:\nلم أجد من أخرجه من هذِه الطريق، ولكن ذكر الديلميّ في \"مسند الفردوس\" =","vol":"8","page":161},{"text":"[٧٥٣] وأخبرنا أبو نصر النعمان بن محمد بن النعمان الجرجانيُّ (١)، حدثنا أبو إسحاق إبراهيم بن محمد اليزيديُّ (٢)، حدثنا أحمد بن إبراهيم بن أبي رافع (٣)، حدثنا أحمد بن يوسف الرسيُّ (٤)، حدثنا صاحب لنا يقال له: أبو يوسف عبد الوهاب القُومسِيّ (٥)، عن محمد بن صالح الكوفيّ (٦)، عن المسيب بن شريك (٧)، عن حميد الطويل (٨)، عن أنس بن مالك قال: قال\n_________\n= ٢/ ٣٣٣ من حديث جابر بن عبد الله مرفوعًا مثله من غير سند. قال الغماريّ: حديث باطل موضوع، ورجاله جلّهم مجاهيل.\nانظر: \"المداوي لعلل الجامع الصغير وشرحي المناويّ\" لأحمد بن صدّيق الغماريّ ٤/ ١٩٨ (١٩٠٦١). وقال الألبانيّ في \"ضعيف الجامع الصغير\" (ص ٤٧١) (٣٢٠٥): موضوع.\nوانظر: \"كنز العمال\" للمتقي الهندي ١٠/ ١٥٤ (٢٤٧٨٩)، \"فيض القدير\" للمناوي ٤/ ١٠٧ (٤٦٢٢).\n(١) سديد صالح، فاضل.\n(٢) إبراهيم بن محمد بن إبراهيم أبو إسحاق ابن اليزيدي الجرجاني، روى عن محمد ابن عمران المقابري وجماعة، وروى عنه أسهم بن إبراهيم والنعمان بن محمد وجماعة، مات في رجب سنة (٣٣٣ هـ).\nانظر: \"تاريخ جرجان\" للسهمي ١/ ١٣٩، \"الإكمال\" لابن مأكولا ١/ ٥٤٧.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) لم أجده.\nوانظر: \"الأنساب\" للسمعاني ١٠/ ٢٦١.\n(٦) لم أجده.\n(٧) متروك.\n(٨) ثقة، مدلّس.","vol":"8","page":162},{"text":"رسول الله - ﷺ -: \"تعلموا العلم، فإن تعلمه لله خشية، ومدارسته تسبيح، والبحث عنه جهاد، وتعليمه لمن لا يعلمه صدقة، وتذكره لأهله قربة، لأنه معالم الحلال والحرام، ومنار سبيل الجنة والنار. هو (١) الأنيس (٢) في الوحشة، والصاحب في الغربة، والمحدث في الخلوة، والدليل على السراء والضراء، وسلاح على الأعداء، والقرب عند الغرباء، يرفع الله به أقوامًا؛ ليجعلهم في الخير قادة يقتدى بهم، وتقتفى آثارهم، وترمق أعمالهم ويقتدى بأفعالهم، وينتهى إلى رأيهم، وترغب الملائكة في خلتهم، وبأجنحتها تمسحهم، وفي صلاتهم تستغفر لهم، وكل رطب ويابس يستغفر لهم، حتى حيتان البحر وهوامها، وسباع الأرض وأنعامها، والسماء ونجومها. ألا وإن العلم حياة القلب على العمى، ونور الأبصار من الظلم، وقوة الأبدان من الضعف يبلغ بالعبد منازل الأحرار، ومجلس الملوك، والفكر فيه يعدل بالصيام، ومدارسته بالقيام، وبه يعرف الحلال والحرام، وبه توصل الأرحام، هو إمام العمل، والعقل تابعه، يُلهمه السعداءُ، ويُحرمه الأشقياء\" (٣) (٤).\n_________\n(١) مطموس في الأصل، وليست في (ن)، والمثبت من (س).\n(٢) مطموس في الأصل، وفي (ن): والأنيس. والمثبت من (س).\n(٣) إلى هنا ينتهي الطمس في الأصل المشار إليه آنفًا.\n(٤) [٧٥٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأجل المسيّب بن شريك.\nالتخريج: =","vol":"8","page":163},{"text":"(قوله تعالى) (١): ﴿قَائِمًا بِالْقِسْطِ﴾ أي: بالعدل. ونظم الآية: شهد الله أنه قائم بالقسط، وهو نصب على الحال (٢).\nوقال الفراء (٣): هو نصب على القطع، كأن أصله: القائم، وكذلك هو في حرف عبد الله (٤)، فلما قطعت الألف واللام نصبت، كقوله تعالى: ﴿وَلَهُ الدِّينُ وَاصِبًا﴾ (٥) (٦).\n_________\n= لم أجد من أخرجه من هذِه الطريق، ولمن أخرجه المرهبيّ في \"العلم\" -كما في \"تنزيه الشريعة\" لابن عراق ١/ ٢٨١ - ٢٨٢ من حديث أنس، وفيه محمد بن تميم السعديّ وهو آفته، ومحمد بن تميم بن سليمان السعديّ الفاريابيّ.\nقال ابن حبّان عنه في \"المجروحين\" ٢/ ٣٠٦: يضع الحديث وضعًا.\nورواه الخطيب في \"الفقيه والمتفقه\" ١/ ١٥ من حديث أبي هريرة - ﵁ - مرفوعًا نحوه.\nقال ابن عرّاق: بإسناد ضعيف. ورواه ابن عبد البر في \"جامع بيان العلم وفضله\" ١/ ٦٥ من حديث معاذ بن جبل مرفوعًا نحوه. وفي إسناده عبد الرحيم العمي: وهو متروك.\nانظر: \"المجروحين\" لابن حبان ٢/ ١٦١، \"الكامل\" لابن عدي ٦/ ٤٩٣.\n(١) من (س).\n(٢) في نصب ﴿قَائِمًا﴾ أربعة أوجه.\nانظر: \"معاني القرآن\" للزجاج ١/ ٣٨٨، \"فتح القدير\" للشوكاني ١/ ٣٢٥.\n(٣) انظر قوله في \"معاني القرآن\" ١/ ٢٠٠.\n(٤) في \"معاني القرآن\" للفراء ١/ ٢٠٠، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٤٣: هي قراءة عبد الله بن مسعود.\n(٥) النحل: ٥٥.\n(٦) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٠٣، \"الكشاف\" للزمخشري ١/ ٣٤٣، \"معاني القرآن\" للأخفش ١/ ٤٠١.","vol":"8","page":164},{"text":"وقال أهل المعاني: معنى قوله: ﴿قَائِمًا بِالْقِسْطِ﴾ أي: مدبر رزَّاق مُجَازٍ (بالأعمال (١)، كما يقال: فلان قائم بامر فلان، أي: مدبِّر له، ومتعهد لأسبابه، وقائم بحق فلان، أي: مجاز له (٢).\n﴿لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ﴾ هو كرر الشهادة؛ لأن الأولى حلّت محل الدعوى، والشهادة الثانية حلَّت محل الحكم (٣).\nوقال جعفر الصادق ﵀: الأولى: وصف وتوحيد، والثانية: رسم وتعليم. يعني: قولوا: لا إله إلا هو العزيز الحكيم (٤).\n* * *\n_________\n(١) في الأصل: بأعمال. والمثبت من (س)، (ن).\n(٢) انظر: \"الكشاف\" للزمخشري ١/ ٣٤٣، \"لسان العرب\" لابن منظور ١٢/ ٤٩٧ (قوم)، \"الصحاح\" للجوهري ٥/ ٢٥١٦ (قوم)، \"التفسير الكبير\" لابن تيمية ٣/ ١٣٧.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٠٦، \"الفتوحات الإلهية\" للجمل ١/ ٤١٧.\n(٤) انظر قوله في: \"التفسير الكبير\" لابن تيمية ٣/ ١٥٠، \"الفتوحات الإلهية\" للجمل ١/ ٤١٧ بلفظه.","vol":"8","page":165},{"text":"<span data-type=\"title\" id=toc-678>١٩ </span>- ﴿إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ﴾\nيعني: المرتضى الصحيح، نظيره قوله تعالى: ﴿وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾ (١).\nوفتح الكسائي ومحمد بن عيسى الأصبهانيُّ ألف (إن)؛ ردًّا على ألف (أن) الأولى في قوله: ﴿شَهِدَ اللَّهُ أَنَّهُ﴾ وشهد (أن الدين عند الله الإسلام) (٢) وكسره الباقون؛ على الابتداء (٣) (٤).\nوالإسلام: الدخول في السلم، وهو الانقياد والطاعة، يقال: أسلم الرجل، أي: دخل في السلم واستسلم، كقولهم: أشتى وأربع وأقحط وأخصب، أي: دخل فيها (٥).\n_________\n(١) المائدة: ٣\n(٢) \"فى الإقناع\" لابن الباذش ٢/ ٦١٨: الكسائي\nوانظر: \"إعراب القرآن الشواذ\" للعكبري ١/ ٣٠٩، \"التذكرة\" لابن غلبون ٢/ ٢٨٤.\n(٣) انظر: \"التبصرة\" للقيسيّ (ص ٤٥٦)، \"التلخيص في القراءات الثمان\" لأبي معشر الطبري (ص ٢٣١)، \"التيسير\" للداني (ص ٧٣).\n(٤) قال مكي بن أبي طالب القيسيّ: ووجه القراءة بالكسر: أنه على الابتداء والاستئناف؛ لأن الكلام تم عند قوله: ﴿الْحَكِيمُ﴾ ثم استأنف، وابتدأ بخبر آخر فكسر (إن) لذلك، وهذا أبلغ في التأكيد، والمدح والثناء، وهو الاختيار؛ لإجماع القرأة عليه؛ ولتمام الكلام قبله؛ ولأنه أبلغ في التأكيد.\nانظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٣٨.\nوانظر: \"إيضاح الوقف والابتداء\" لابن الأنباري (ص ٥٧٢)، \"الحجة\" لابن زنجلة (ص ١٥٧)، \"معاني القرآن\" للنحاس ١/ ٣١٩، \"معاني القرآن\" للزجاج ١/ ٣٨٨.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ١٢/ ٤٥١ (سلم)، \"معاني القرآن\" للنحاس ١/ ٣٧١، \"النكت والعيون\" للماوردي ١/ ٣٧٩ - ٣٨٠.","vol":"8","page":166},{"text":"[٧٥٤] أخبرنا عبد الله بن حامد (١)، ثنا حامد بن محمد (٢)، ثنا إسحاق بن الحسن (٣)، ثنا حسين بن محمد (٤)، ثنا شيبان (٥)، عن قتادة (٦) في قوله -﷿-: ﴿إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ﴾ قال: شهادة أن لا إله إلا الله، والإقرار بما جاء من عند الله، وهو دين الله الذي شرع لنفسه، وبعث به رسله، ودل عليه أولياءه، ولا يقبل غيره، ولا يجزي إلَّا به (٧).\n(قوله -﷿-) (٨): ﴿وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ﴾.\nقال الربيع: إن موسى -﵇- لمَّا حضره الموت دعا سبعين حَبْرًا، من أحبار بني إسرائيل، واستودعهم التوراة، وجعلهم أمناء عليها،\n_________\n(١) الماهانيّ الوزان الواعظ لم يذكر بجرح أو تعديل.\n(٢) أبو علي الهروي، ثقة صدوق.\n(٣) أبو يعقوب الحربي، ثقة حجة.\n(٤) ابن بهرام التميمي، ثقة.\n(٥) ابن عبد الرحمن النحوي، ثقة صاحب كتاب.\n(٦) ابن دعامة السدوسي، إمام حافظ، ثقة ثبت.\n(٧) [٧٥٤] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف، لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢١٢، وعبد بن حميد، كما في \"فتح القدير\" للشوكاني ١/ ٣٢٦: عن قتادة نحوه.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ٢٢، والإسناد من أصح الطرق إلى قتادة.\n(٨) من (س).","vol":"8","page":167},{"text":"واستخلف يوشع بن نون، فلما مضى القرن الأول والثاني والثالث، وقعت الفرقة بينهم، وهم الذين أوتوا الكتاب، من أبناء أولئك السبعين، حتى أهرقوا (١) (٢) الدماء، ووقع الشر والاختلاف، وذلك، ﴿مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ﴾ يعني: بيان ما في التوراة (٣).\n﴿بَغْيًا بَيْنَهُمْ﴾ أي: طلبًا للملك والرياسة والتحاسد والمنافسة، فسلط الله عليهم الجبابرة.\nوقال بعضهم: أراد: وما اختلف الذين أوتوا الكتاب -في نبوة محمد - ﷺ - إلا من بعد ما جاءهم العلم يعني: بيان صفته ونعته، في كتبهم (٤).\nوقال محمد بن جعفر بن الزبير: نزلت هذِه الآية في نصارى نجران، ومعناها: ﴿وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ يعني: الإنجيل، في أمر عيسى -﵇-، وفرَّقوا القول فيه، إلا من بعد ما\n_________\n(١) في الأصل: هرقوا. والمثبت من (س)، (ن).\n(٢) الهاء فى: هراق: بدل من همزة: أراق. يقال: أراق الماء يريقه، وهراقه يُهريقه هَراقة -أي: صبه وسكبه.\nانظر: \"لسان العرب\" ١٥/ ٧٨ (هرق)، \"المصباح المنير\" للفيوميّ ١/ ٢٦٦.\n(٣) أخرج الطبري في \"جامع البيان\" ٣/ ٢١٣، عن الربيع نحوه.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ٢٢، \"النكت والعيون\" للماوردي ١/ ٣٨٠، \"البحر المحيط\" لأبي حيان ٢/ ٤١٠.\n(٤) في \"اللباب\" لابن عادل الدمشقي ٥/ ١٠٧: عن الكلبي، ومن غير نسبة في \"البحر المحيط\" لأبي حيان ٢/ ٤١١.","vol":"8","page":168},{"text":"جاءهم العلم بأن الله واحد، وأن عيسى عبده ورسوله، ﴿بَغْيًا بَيْنَهُمْ﴾ أي: المعاداة والمخالفة (١).\n﴿وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ﴾: لا يحتاج إلى عقد، ولا قبض يد.\nوقال الكلبيّ: نزلت في اليهود والنصارى، حين تركوا اسم الإسلام، وتسموا باليهودية والنصرانية، فقال -﷿-: ﴿وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ﴾ بأن دين الله هو (٢) الإسلام ﴿بَغْيًا بَيْنَهُمْ﴾: ظلمًا وحسدًا، نظيرها قوله تعالى: ﴿وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ (٤)﴾ (٣).\nفقالت اليهود والنصارى: لسنا على ما سمَّيتنا به يا محمد، إنما اليهودية والنصرانية نسب، والدين هو الإسلام، ونحن عليه، فأنزل الله تعالى:\n\n<span data-type=\"title\" id=toc-679>٢٠ </span>- ﴿فَإِنْ حَاجُّوكَ﴾\nأي (٤): خاصموك، يا محمد، في الدين ﴿فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ﴾\n_________\n(١) لم أجده بلفظه، ولكن أخرج الطبري في \"جامع البيان\" ٣/ ٢١٣، وابن هشام في \"السيرة النبوية\" ٢/ ٢٢٧، عن محمد بن إسحاق، عن محمد بن جعفر بن الزبير، بلفظ: ﴿وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ﴾: الذي جاءك أي: أن الله الواحد الذي ليس له شريك. ﴿بَغْيًا بَيْنَهُمْ﴾: زاد الطبري: يعني بذلك: النصارى.\n(٢) من (س).\n(٣) البيّنة: ٤.\n(٤) من (س).","vol":"8","page":169},{"text":"أي: انقدت لله وحده، بقلبي ولساني، وجميع جوارحي (١).\nوإنما خص الوجه، لأنه أكرم جوارح الإنسان، وفيه بهاؤه وتعظيمه، فإذا خضع وجهه لشيء، فقد خضع له سائر جوارحه، التي هي (٢) دون الوجه (٣).\nوقال الفراء: معناه: أخلصت عملي لله تعالى.\nيقال: أسلمت الشيء لفلان وسلمت (٤) له، أي (٥): دفعته إليه (٦)، وأخلصته له، ومن هذا: أسلمت الغلام إلى الكتَّاب، وفي صناعة كذا. أي: أخلصته لها (٧).\nوالوجه: العمل، كقوله تعالى: ﴿يُرِيدُونَ وَجْهَ اللَّهِ﴾ (٨) أي: قصده\n_________\n(١) قال أبو حيَّان في \"البحر المحيط\" ٢/ ٤١١: .. والذي يظهر أن اللفظ عام في الذين أوتوا الكتاب، وأن المختلف فيه هو الإسلام؛ لأنه تعالى قرر أن الدين هو الإسلام.\nوانظر: \"النكت والعيون\" للماوردي ١/ ٣٨٠، \"الكشاف\" للزمخشري ١/ ٥٣٧.\n(٢) من (س).\n(٣) هذا الوجه سائغ جائز، واللفظ يحتمله.\nانظر: \"إرشاد العقل السليم\" لأبي السعود ١/ ٣٤١، \"الفتوحات الإلهية\" للجمل ١/ ٤١٩، \"محاسن التأويل\" للقاسمي ٤/ ٦٨.\n(٤) في الأصل: وأسلمت، والمثبت من (س)، (ن).\n(٥) من (س).\n(٦) من (س)، (ن).\n(٧) لم أقف عليه في مصنَّفهِ: \"معاني القرآن\"، وانظره في \"معالم التنزيل\" للبغوي ٢/ ٢٠، \"مفاتيح الغيب\" للرازي ٧/ ٢١٢: عن الفراء نحوه، وكذلك في \"زاد المسير\" لابن الجوزي ١/ ٣٦٣.\n(٨) الروم: ٣٨.","vol":"8","page":170},{"text":"وعمله، وقولهِ تعالى: ﴿إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَى (٢٠)﴾ (١) وأنشد (٢):\nأستغفر الله ذنبًا لست محصيه ... ربَّ العباد إليه الوجه والعمل\nفنسق بالعمل على الوجه، وهما واحد؛ لاختلاف اللفظين (٣).\nوقوله (٤) ﴿وَمَنِ اتَّبَعَنِ﴾ ﴿وَمَنِ﴾: في محل الرفع؛ عطفًا على التاء في قوله: ﴿أَسْلَمْتُ﴾ أي: ومن اتبعني أسلم، أيضًا، كما أسلمت (٥).\nوأثبت (٦) بعضهم الياء في قوله: (اتبعني) على الأصل، وحذفه الآخرون؛ لأنها في المصحف بغير ياء (٧).\n_________\n(١) الليل: ٢٠.\n(٢) هو من أبيات سيبويه الخمسين، التي لا يعرف قائلها.\n\"الكتاب\" ١/ ٣٧، \"خزانة الأدب\" ١/ ٤٨٦، \"الخصائص\" لابن جني ٣/ ٢٤٧.\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ٢١٤، \"معالم التنزيل\" للبغوي ٢/ ٢٠، \"النكت والعيون\" للماوردي ١/ ٣٨١، \"معاني القرآن\" للنحاس ١/ ٣٧٣، \"معاني القرآن\" للزجاج ١/ ٣٨٨.\n(٤) من (س).\n(٥) انظر: \"إملاء ما من به الرحمن\" للعكبري ١/ ١٢٩، \"مشكل إعراب القرآن\" لمكي ١/ ١٥٣، \"البيان\" لابن الأنباري ١/ ١٩٦.\n(٦) مطموس في الأصل. والمثبت من (س)، (ن).\n(٧) قال أبو حيَّان الأندلسي في \"البحر المحيط\" ٤١٢/ ٢: وأثبت ياء ﴿اتَّبَعَنِ﴾ في الوصل: أبو عمرو ونافع، وحذفها الباقون، وحذفها أحسن.\nوقال الزجاج في \"معاني القرآن\" ١/ ٣٨٩: .. والأحب إليّ في هذا اتباع\nالمصحف؛ لأن اتباعه سنة، ومخالفته بدعة.\nوانظر: \"إعراب القرآن\" للنحاس ١/ ٣٦٣.","vol":"8","page":171},{"text":"قال الشاعر (١):\nكفَّاكَ: (٢) كَفٌّ ما تُليقُ دِرْهمًا؛ ... جُوْدًا، وأخرى تُعْطِ بالسيف دمًا (٣)\nوقال آخر (٤):\nليس تَخْفى يسارتي قدرَ يومٍ ... ولقد تُخْفِ شيمتي إعساري (٥)\n(قوله تعالى) (٦): ﴿وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ﴾ يعني: العرب ﴿أَأَسْلَمْتُمْ﴾: لفظه استفهام، ومعناه أمر. أي: أسلِموا، كقوله تعالى: ﴿فَهَلْ أَنْتُمْ مُنْتَهُونَ﴾ (٧) أي: انتهوا (٨).\n﴿أَسْلَمُوا فَقَدِ اهْتَدَوْا﴾: فقرأ رسول الله - ﷺ - عليهم هذِه الآية،\n_________\n(١) في \"سر صناعة الإعراب\" لابن جنِّي ٢/ ٥١٩: أنشد البغداديون، فذكره.\n(٢) في الأصل: كفاكف. والمثبت من (س)، (ن).\n(٣) البيت في \"الخصائص\" لابن جني ٣/ ٩٠، ١٣٣، \"أمالي ابن الشجريّ\" ٢/ ٢٨٩، وفيها: لا، بدلًا من ما، الدّما بد، من دمًا، والشاهد فيه: حذف الياء من تعط؛ اكتفاء بالكسرة في غير الفواصل والقوافي.\nانظر: \"الإنصاف في مسائل الخلاف\" لابن الأنباريّ (ص ٣٨٧).\n(٤) لم أهتد إلى مَنْ سمَّاه.\n(٥) ذكره القرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ٤٥، ولم ينسبه لأحد.\n(٦) من (س).\n(٧) المائدة: ٩١.\n(٨) انظر: \"معاني القرآن\" للزجاج ١/ ٣٩٠، \"البيان\" لابن الأنباري ١/ ١٩٦، \"معاني القرآن\" للنحاس ١/ ٣٧٤.","vol":"8","page":172},{"text":"فقال أهل الكتاب: أسلمنا، فقال لليهود: \"أتشهدون أن عيسى -﵇- كلمة الله وعبده ورسوله؟ \" فقالوا (١): معاذ الله.\nوقال للنصارى: \"أتشهدون أن عيسى عبد الله ورسوله؟ \" فقالوا: معاذ الله أن يكون عيسى عبدًا، فذلك قوله تعالى: ﴿فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ﴾ (٢): تبليغ الرسالة ﴿وَاللَّهُ بَصِيرٌ بِالْعِبَادِ﴾ عالم بمن يؤمن، وبمن لا يؤمن، وبأهل الثواب، وبأهل العقاب.\n\n<span data-type=\"title\" id=toc-680>٢١ </span>- قوله -﷿-: ﴿إِنَّ الَّذِينَ يَكْفُرُونَ﴾\nأي (٣): يجحدون ﴿بِآيَاتِ اللَّهِ﴾ أي: حججه وأعلامه، وقيل: هي (٤) القرآن، وهم اليهود والنصارى (٥).\n﴿وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ﴾ قرأ الحسن: (ويقتّلون): بالتشديد فيهما؛ على التكثير (٦)، وقرأ حمزة: (ويقاتلون الذين يأمرون) (٧)؛ اعتبارًا بقراءة ابن\n_________\n(١) ساقطة من الأصل. والمثبت من (س)، (ن).\n(٢) انظر: \"جامع البيان\" للطبري ٣/ ٢١٥، \"الوسيط\" للواحدي ١/ ٤٢٣.\n(٣) من (س).\n(٤) في الأصل: هو، والمثبت من (س)، (ن).\n(٥) انظر: \"الكشاف\" للزمخشري ١/ ٥٤٥، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٣٩، \"المحرر الوجيز\" لابن عطية ١/ ٤١٤.\n(٦) انظر: \"مفاتيح الغيب\" للرازي ٧/ ٢١٤، \"الدر المصون\" للسمين الحلبي ٣/ ٩٤، \"اللباب\" لابن عادل الدمشقي ٥/ ١١٣، وهو؛ للمبالغة.\n(٧) قال ابن عطية في \"المحرر الوجيز\" ١/ ٤١٥: وقرأ جمهور الناس: ﴿وَيَقْتُلُونَ الَّذِينَ﴾ وقرأ حمزة وجماعة من غير السبعة (ويقاتلون الذين) وفي مصحف ابن =","vol":"8","page":173},{"text":"مسعود: (وقاتلوا الذين يأمرون): ووجه هذِه القراءة: يقتلون النبيين بغير حق، وقد قاتلوا الذين يأمرون به؛ لأنه غير جائز عطف الماضي على المستقبل (١).\nوفي حرف أبيٍّ: (وتقتلون النبيين بغير حق) (٢).\nو﴿الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ﴾: قال مقاتل: أراد به ملوك بني إسرائيل (٣).\nوقال معقل بن أبي مسكين (٤) وابن جريج: كان الوحي يأتي إلى (٥) أنبياء بني إسرائيل، ولم يكن يأتيهم كتاب، فيذكِّرون قومهم، فيقتلون،\n_________\n= مسعود: (وقاتلوا الذين). وقرأها الأعمش، وكلَّها متوجهة، وأبينها قراءة الجمهور.\nوانظر: \"معاني القرآن\" للفراء ١/ ٢٠٢، \"الحجة\" لابن خالويه (ص ١٠٧)، \"الإقناع\" لابن الباذش ٢/ ٦١٨.\n(١) قال أبو جعفر النحاس في \"إعراب القرآن\" ١/ ٣٦٣: وهو وجه بعيد جدًّا؛ لأن بعض الكلام معطوف على بعض، والنسق واحد، والتفسير يدل على: ﴿وَيَقْتُلُونَ﴾.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١١٤.\n(٢) في \"الكشاف\" للزمخشري ١/ ٣٤٧، \"البحر المحيط\" لأبي حيان ٤/ ٤١٢، \"مفاتيح الغيب\" للرازي ٧/ ٢١٥؛ عن أبي بن كعب.\n(٣) قال ابن عطيَّة في \"المحرر الوجيز\" ١/ ٤١٥: وتعم كل من كان بهذِه الحال.\nوانظر: \"الكشاف\" للزمخشري ١/ ٥٤٠، \"زاد المسير\" لابن الجوزي ١/ ٢٩٧، \"جامع البيان\" للطبري ٣/ ٢١٦.\n(٤) لم أجده.\n(٥) ليست في الأصل. والمثبت من (س)، (ن).","vol":"8","page":174},{"text":"فيقوم رجال ممن تبعهم وصدَّقهم، فيذكِّرون قومهم، فيقتلون أيضًا، فهم الذين يأمرون بالقسط من الناس (١).\n[٧٥٥] أخبرنا ابن فنجويه الحسين بن محمد بن الحسين الدينوري (٢)، حدثنا أبو نصر منصور بن جعفر النَّهَاوَنْديُّ (٣)، ثنا أحمد بن يحيى بن الجارود (٤)، ثنا محمد بن عمرو بن حَنَان (٥)، ثنا محمد بن حمير (٦)، ثنا أبو الحسن مولى بني أسد (٧)، عن مكحول (٨)، عن قبيصة بن ذؤيب الخزاعيّ (٩)، عن أبي عبيدة بن الجراح - ﵁ - (١٠) قال: قلت لرسول الله - ﷺ -: أي الناس أشد عذابًا\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٢١٦ عن معقل نحوه.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٦٢١، \"تفسير مجاهد\" (ص ١٢٣).\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) الكلبيّ، أبو عبد الله، الحمصيّ. صدوق يغرب، روى عن بقية بن الوليد، ويحيى ابن سعيد العطار، وعنه النسائي والحسين بن إسماعيل المحاملي، مات سنة (٢٥٧ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٢٠٦/ ٢٦، \"تقريب التهذيب\" لابن حجر (٦١٨٥).\n(٦) ابن أنيس القضاعي، صدوق.\n(٧) معاوية بن هشام، صدوق له أوهام.\n(٨) الشامي أبو عبد الله، ثقة فقيه، كثير الإرسال، مشهور.\n(٩) هو ابن حلحلة أبو سعيد المدنيّ، من أولاد الصحابة، وله رؤية.\n(١٠) صحابي مشهور.","vol":"8","page":175},{"text":"يوم القيامة؟ قال: \"رجل قتل: نبيًّا، أو رجلًا أمر بمعروف ونهى عن منكر\" ثم قرأ رسول الله - ﷺ -: ﴿وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ﴾ إلى أن انتهى: ﴿وَمَا لَهُمْ مِنْ نَاصِرِينَ﴾: ثم قال رسول الله - ﷺ - (١): \"يا أبا عبيدة، قتلت بنو إسرائيل ثلاثة وأربعين نبيًّا، من أول النهار، في ساعة واحدة، فقام مائة واثنا عشر رجلًا من عبّاد بني إسرائيل، فأمروا من قتلهم بالمعروف، ونهوهم عن المنكر، فقتلوا جميعًا من آخر النهار، في ذلك اليوم، فهم الذين ذكرهم الله -﷿- في كتابه، فأنزل الآية فيهم\" (٢).\n_________\n(١) ليست في الأصل، والمثبت من (س)، (ن).\n(٢) الحكم على الإسناد:\nإسناده ضعيف، فيه محمد بن عمرو بن حنان يُغرب، وأبو الحسن له أوهام، وفيه من لم أجده.\nالتخريج:\nأخرج البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٤/ ١٠٩ - ١١٠ (٣٣١٤)، والطبري في \"جامع البيان\" ٣/ ٢١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٢٦٠ - ٢٦١، والبغوي في \"معالم التنزيل\" ٢/ ٢٠ - ٢١، من طرق عن أبي الحسن، مولى لبني أسد به نحوه.\nقال البزار: لا نعلم له عن أبي عبيدة طريقًا غير هذِه الطريق، ولم نسمع أحدًا سمّى أبا الحسن هذا الذي روى عنه محمد بن حمير. انتهى.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٧٢: رواه البزار وفيه ممن لم أعرفه اثنان.\nوقال ابن حجر: فيه أبو الحسن مولى بني أسد وهو مجهول. \"الكاف الشاف\" ١/ ٣٤٧.","vol":"8","page":176},{"text":"[٧٥٦] وأخبرني الحسين بن محمد الدينوري (١)، ثنا أحمد بن محمد بن إسحاق (٢)، حدثني العباس بن علي النسائي (٣)، ثنا محمد ابن يوسف بن أبي معمر (٤)، ثنا عبد الله بن محمد بن المغيرة (٥)، ثنا مالك بن مغول (٦)، عن عمرو بن مرة (٧)، عن عبيدة السَّلمانيِّ (٨)، عن عبد الله بن مسعود - ﵁ - (٩) قال: قال رسول الله - ﷺ -: \"بئس القوم قومًا (١٠) يقتلون الذين يأمرون بالقسط من الناس،\n_________\n(١) الزيادة من (س)، (ن). وهو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن محمد بن إسحاق بن السنيّ.\n(٣) ثقة.\n(٤) لم أجده.\n(٥) منكر الحديث.\n(٦) الكوفي، ثقة ثبت.\n(٧) الجمليّ، ثقة عابد ورمي بالإرجاء.\n(٨) عبيدة بن عمرو السلماني، ثبت.\n(٩) الصحابي المشهور.\n(١٠) هكذا في جميع النسخ في المواضع الثلاثة (قومًا) بالنصب. وتذكر كتب النحاة أن المخصوص بالمدح أو الذم حكمه الرفع، إما على الابتداء أو على الخبرية.\nانظر: \"شرح ابن عقيل على ألفية ابن مالك\" ٢/ ١٦٦ - ١٦٧.\nغير أنها قد تتوجه التوجيه الآتي: إما أن تكون مفعولًا به لفعل محذوف، تقديره: أعني، أو: أخص.\nأو أن تكون: بئس، فعلًا ماضيًا، على وزن فعِل وبابه: علِم، وتكون لفظة: القوم، فاعلًا مرفوعًا، ولفظة: قومًا، إنما هي حال للفاعل المتقدم عليها.\nفإن قيل: كيف وقعت الحال جامدةً؟ وما مسوغها؟ قلنا: هي على أحد وجهين: إما أن تكون جامدة مؤولة بالمشتق، كما تقول كرَّ زيد أسدًا -أي: شجاعًا. =","vol":"8","page":177},{"text":"بئس القوم قوما لا يأمرون بالمعروف ولا ينهون عن المنكر، بئس القوم قومًا يمشي المؤمن بينهم بالتقية والكتمان\" (١).\n﴿فَبَشِّرْهُمْ﴾ أي (٢): أخبرهم ﴿بِعَذَابٍ أَلِيمٍ﴾ وإنما أدخل الفاء؛ لأنه وضع قوله: ﴿إِنَّ الَّذِينَ﴾ في (٣) موضع الجزاء؛ لأنه لا يقال: إن زيدًا فقائم (٤).\nوقيل: أدخل الفاء، على إلغاء (إن)، وتقديره: الذين يكفرون\n_________\n= أو تكون جامدة غير مؤولة؛ لاتصافها بالجملة بعدها، كما قال تعالى: ﴿قُرْءَانًا عَرَبِيًّا﴾. فاعرفه، والله أعلم.\n(١) [٧٥٦] الحكم على الإسناد:\nإسناده ضعيف؛ لأجل عبد الله بن المغيرة.\nالتخريج:\nلم أجده من هذِه الطريق.\nوذكره الديلميّ في \"مسند الفردوس\" ٢/ ١٢٣ (٢١٤٥) من طريق يحيى بن سعيد العطّار، حدثنا سوار بن مصعب، عن عمرو بن مرة، عن أبي عبيدة، عن عبد الله ابن مسعود، مرفوعًا، بنحوه.\nذكر ذلك الألباني في \"سلسلة الأحاديث الضعيفة\" ٥/ ١٦٣ (٢١٤١) وقال: ضعيف جدًّا؛ للانقطاع بين ابن مسعود وابنه أبي عبيدة، وسوار بن مصعب منكر الحديث، والعطّار ضعفه ابن معين وغيره. انتهى مختصرًا.\nوانظر: \"فيض القدير\" للمناوي ٣/ ٢١٤ (٣١٨٦)، \"كنز العمال\" للمتقي الهندي ١١/ ١٦ (٤٣٧١٢)، \"ضعيف الجامع\" للألباني (٣٤٨).\n(٢) من (س).\n(٣) من (س).\n(٤) انظر: \"معاني القرآن\" للزجاج ١/ ٣٩١، \"البحر المحيط\" لأبي حيان ٢/ ٤١٤، \"التبيان\" للطوسي ٢/ ٤٢٣.","vol":"8","page":178},{"text":"ويقتلون، فبشرهم بعذاب أليم. أي (١): وجيع (٢).\n\n<span data-type=\"title\" id=toc-681>٢٢ </span>- ﴿أُولَئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ﴾\nأي (٣): ذَهَبَتْ، وبَطَلَتْ (٤)، وقرأ أبو واقد (٥)، وأبو الجراح (٦): (حَبَطَتْ) بفتح الباء، فيكون مغايرة، بكسر الباء، يحبط (٧)، وأصله من الحَبَط، وهو: أن ترعى الماشية نبتًا رديئًا، فينتفخ لذلك بطونها، وربما ماتت منه (٨).\n_________\n(١) من (س).\n(٢) انظر: \"البيان في غريب إعراب القرآن\" لابن الأنباري ١/ ١٩٥ - ١٩٦، \"إملاء ما منَّ به الرحمن\" للعكبري ١/ ١٢٩.\n(٣) من (س).\n(٤) انظر: بيان ذلك في \"تفسير القرآن\" للسمعانيّ ١/ ٣٥٥، \"فتح القدير\" للشوكاني ١/ ٣٢٨.\n(٥) عبد الرحمن بن عبيد الله بن واقد، الواقدي، المؤدب، مقرئ معروف.\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٣٨١، \"تاريخ بغداد\" للخطيب ١٠/ ٢٥٦.\n(٦) لم أجده.\n(٧) في \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٩): أبو واقد وأبو الجراح، زاد أبو حيان في \"البحر المحيط\" ٢/ ٤١٤: ابن عباس وأبا السمال العدوي، ومن غير نسبة في \"شواذ القراءات\" للعكبري ١/ ٣٠٩: قال أبو جعفر النحاس في \"إعراب القرآن\" ١/ ٣١٨: وهي لغة شاذة.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤١٥.\n(٨) في الهامش الأيمن في اللوحة رقم (١٦) من الأصل قوله: (حبطها في الدنيا: بقاء الذم واللعنة عليهم، وحبطها في الآخرة: ﴿هَباءً منبثًا﴾ وتعذيبهم عليها.\nقرأ ابن عباس وأبو السمال ..: (حبطت) بفتح الباء -وهي لغة. ابن عطية. انتهى.\nوانظر قول ابن عطية في \"المحرر الوجيز\" ١/ ٤١٥.","vol":"8","page":179},{"text":"ثم جعل كل شيء يهلك حَبَطًا، ومنه قول النبي - ﷺ -: \"وإنَّ مما ينبت الربيع ما يقتل حَبَطًا أو يُلمّ\" (١) (٢).\n﴿أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ﴾\n\n<span data-type=\"title\" id=toc-682>٢٣ </span>- قوله -﷿-: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ﴾\nيعني: اليهود (٣) ﴿يُدْعَوْنَ إِلَى كِتَابِ اللَّهِ﴾.\nاختلفوا في هذا الكتاب الذي أخبر الله تعالى أنهم يدعون إليه، فيعرضون عنه:\nفقال قوم: هو القرآن (٤).\n_________\n(١) قوله: \"أو يُلم\" بضم أوله. أي: يقرب من الهلاك.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ٣١٧ (لم).\n(٢) التخريج:\nما أورده الثعلبيّ جزء من حديث أخرجه الحميدي في \"مسنده\" ٢/ ٣٢٥، والبخاري في عدة مواضع منها: كتاب الرقاق، باب ما يُحذَر من زهرة الدنيا والتنافس فيها (٦٤٢٧)، ومسلم في كتاب الزكاة، باب التحذير من الاغترار بزينة الدنيا وما يبسط منها (١٠٥٢)، وابن ماجه في \"السنن\" كتاب الفتن، باب فتنة المال (٤٠٤٣) من حديث أبي سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ -: \"إن أكثر ما أخاف عليكم ما يُخرج الله لكم من بركات الأرض .. \" فسرد الحديث إلى أن قال: \"وإن كلّ ما أنبت الربيع يقتل حبطًا أو يُلمّ\". وهذا من لفظ البخاريّ.\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ٢١٨، \"المحرر الوجيز\" لابن عطية ١/ ٤١٥.\n(٤) هو قول ابن عباس، والحسن، وقتادة، وابن جريج، كما في: \"معالم التنزيل\" للبغوي ٢/ ٢١.\nوانظر: \"الكشاف\" للزمخشري ١/ ٣٤٨، \"البحر المحيط\" لأبي حيان ٢/ ٤١٦، \"التحرير والتنوير\" لابن عاشور ٣/ ٢٠٩.","vol":"8","page":180},{"text":"وروى جويبر (١) عن الضحاك (٢)، عن ابن عباس ﵄ في هذِه الآية قال: إن الله تعالى جعل القرآن حكمًا، فيما بينهم وبين رسول الله - ﷺ -، فحكم القرآن على اليهود والنصارى بأنهم على غير الهدى، فأعرضوا عنه (٣).\nوقال قتادة: هم أعداء الله -اليهود- دعوا إلى حكم القرآن، واتباع محمد - ﷺ -، فأعرضوا عنه، وهم يجدونه مكتوبًا عندهم في كتبهم (٤).\nوقال السدي: دعا النبي - ﷺ - اليهود إلى الإسلام، فقال له النعمان ابن أبي أوفى: هلمَّ يا محمدُ، نخاصمك إلى الأحبار، فقال له رسول الله - ﷺ -: \"بل إلى كتاب الله\". فقال: بل إلى الأحبار، فأنزل الله تعالى هذِه الآية (٥).\n_________\n(١) ضعيف جدًّا.\n(٢) صدوق كثير الإرسال.\n(٣) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nالتخريج:\nذكر الواحدي في \"الوسيط\" ١/ ٤٢٤، والبغوي في \"معالم التنزيل\" ٢/ ٢١ عن ابن عباس نحوه.\n(٤) أخرج الطبري في \"جامع البيان\" ٣/ ٢١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٣، عن قتادة مثله.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٢٤.\n(٥) ذكر الواحديّ في \"الوسيط\" ١/ ٤٢٤، والبغوي في \"معالم التنزيل\" ٢/ ٢١، عن السدي نحوه.\nوإسناده: مرسل.","vol":"8","page":181},{"text":"وقال آخرون: الكتاب: هو التوراة (١).\nروى سعيد بن جبير، وعكرمة، عن ابن عباس ﵄ قال: دخل رسول الله - ﷺ - بيت المدْراس على جماعة من اليهود، فدعاهم إلى الله -﷿-، فقال له نعيم بن عمرو، والحارث بن زيد: على أي دين أنت يا محمد؟ قال: \"على ملة إبراهيم\"، قالا: إن إبراهيم كان يهوديًّا، فقال لهم (٢) رسول الله - ﷺ -: \"فهلمُّوا إلى التوراة فهي (٣) بيننا وبينكم حَكَم\"، فأبيا عليه، فأنزل الله -﷿- هذِه الآية (٤) (٥).\n_________\n(١) هو قول أكثر المفسّرين.\nانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١١٧.\n(٢) ساقط من الأصل، والمثبت من (س) و(ن).\n(٣) من (س)، (ن).\n(٤) ورد في رواية الطبري، وابن أبي حاتم ذكر الآية: ﴿ألم تر إلى الذين أوتوا نصيبًا من الكتاب ...﴾\n(٥) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢١٨ من جهة محمد بن إسحاق قال: حدثني محمد بن أبي محمد، مولى زيد بن ثابت قال: حدثني سعيد بن جبير، وعكرمة، عن ابن عباس قال: دخل رسول الله - ﷺ - بيت المدراس .. فذكر نحوه.\nقال السيوطى في \"الإتقان\" ٢/ ٢٤٢: وهي طريق جيدة، وإسنادها حسن.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٢ من جهة ابن إسحاق، ولكن عن عكرمة من قوله.\nورواه ابن هشام في \"السيرة النبوية\" ٢/ ١٧٩ عن ابن إسحاق، لم يجاوزه.\nوانظر: \"تحفة الراوي\" لابن هِمات، لوحة (٩٥)، \"أسباب النزول\" للواحدي (ص ١٠٢).","vol":"8","page":182},{"text":"وروى الكلبيّ (١) عن أبي صالح (٢)، عن ابن عباس - ﵄ - أن رجلًا وامرأةً من أهل خيبر زنيا (٣)، وكانا في شرف فيهم، وكان في كتابهم الرجم، فكرهوا رجمهما؛ لحالهما، وشرفهما، ورجوا أن يكون عند رسول الله - ﷺ - رخصة في أمرهما، فرفعوا أمرهما جميعًا إلى رسول الله - ﷺ -، فحكم عليهما بالرجم، فقال له النعمان بن أبي أوفى وبَحْري (٤) ابن عمرو: لقد (٥) جُرْتَ علينا يا محمدُ، ليس عليهما الرجم، فقال لهم (٦) رسول الله - ﷺ -: \"بيني وبينكم التوراة؛ فإن فيها الرجمَ\" قالوا: قد أنصفتنا، قال: \"فمن أعلمكم بالتوراة؟ \"، قالوا: رجل أعور يسكن، فدك (٧) يقال له: ابن صوريا، فأرسلوا إليه، فقدم المدينة، وكان جبريل -﵇- قد وصفه لرسول الله - ﷺ -.\nفقال له النبي - ﷺ -: \"أنت ابن صوريا؟ \" قال: نعم، قال: \"أنت\n_________\n(١) محمد بن السائب متهم بالكذب ورمي بالرفض.\n(٢) باذام ضعيف، يرسل.\n(٣) قال ابن العربيّ المالكيّ إن اسم المرأة سُبْرة -بضم الموحدة وسكون السين، ولم يسم الرجل.\nانظر: \"فتح الباري\" لابن حجر ١٢/ ١٦٧.\n(٤) مطموس في الأصل، وفي (ن): (بحرو). والمثبت من (س).\n(٥) من (س)، (ن).\n(٦) من (س)، (ن).\n(٧) في الهامش الأيسر من اللوحة (١٦) من الأصل قوله: فدك، بالتحريك، وآخره كاف: قرية بالحجاز، بينها وبين المدينة يومان، وقيل: ثلاثة انتهى.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٢٧٠.","vol":"8","page":183},{"text":"أعلم اليهود بالتوراة؟ \" قال: كذلك يزعمون، قال: فدعا النبي - ﷺ - بشيء من التوراة، فيها الرجم مكتوب، فقال له: \"اقرأ\" فلما أتى على آية الرجم، وضع كفَّه عليها، وقرأ ما بعدها، فقال ابن سلام: يا رسول الله (قد جاوزها، ووضع كفَّه عليها، وقام إلى ابن صوريا فرفع كفه عنها) (١)، ثم قرأ على رسول الله - ﷺ - وعلى اليهود بأن على المحصن والمحصنة إذا زنيا، وقامت عليهما البيّنة، رجمًا، وإن كانت المرأة حبلئ، تُربِّص بها، حتى تضع ما في بطنها، فأمر رسول الله - ﷺ - باليهوديين فرجما، فغضب اليهود لذلك غضبًا شديدًا، وانصرفوا، فأنزل الله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا﴾ (٢)\n_________\n(١) جاء في الأصل: قد جاوزها، وقال إلى ابن صوريا، فرفع عنها. والمثبت من (س)، (ن).\n(٢) الحكم على الإسناد:\nالقصة من رواية محمد بن السائب الكلبيّ، واتفق العلماء على عدم الاحتجاج به، وكل ما رواه عن أبي صالح عن ابن عباس، فهو كذب.\nانظر: \"تهذيب التهذيب\" لابن حجر ٩/ ١٥٧ - ١٥٩.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٢/ ٢٢، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ١٠٦، عن الكلبيّ عن أبي صالح عن ابن عباس مثله.\nوذكره أبو حيَّان الأندلسيّ في \"البحر المحيط\" ٢/ ٤٣٤، من قول الكلبي مختصرًا. وانظر: \"زاد المسير\" لابن الجوزي ١/ ٣٦٦، \"الدر المنثور\" للسيوطي ٢/ ٢٤، \"تنوير المقباس\" للفيروزآبادي (ص ٣٦) وينبغي الإشارة هنا إلى أن رجم اليهوديين ثابت عن النبي - ﷺ -، من غير هذا الوجه، وليس فيه أن الحادثة سبب لنزول الآية. فقد أخرج البخاري في كتاب الحدود، باب أحكام أهل الذمة، وإحصانهم إذا زنوا، (٦٨٤١)، ومسلم في كتاب الحدود، باب حد الزنا (١٦٩٩). عن ابن =","vol":"8","page":184},{"text":"أي (١): حظًّا ﴿مِنَ الْكِتَابِ﴾: التوراة.\n﴿يُدْعَوْنَ إِلَى كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ﴾ (٢) ﴿ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ﴾: بعد علمهم أنها في التوراة ﴿وَهُمْ مُعْرِضُونَ﴾.\n\n<span data-type=\"title\" id=toc-683>٢٤ </span>- قوله -﷿-: ﴿ذَلِكَ بِأَنَّهُمْ قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَاتٍ وَغَرَّهُمْ فِي دِينِهِمْ مَا كَانُوا يَفْتَرُونَ (٢٤)﴾.\n\n<span data-type=\"title\" id=toc-684>٢٥ </span>- قوله: ﴿فَكَيْفَ﴾: يصنعون ﴿إِذَا جَمَعْنَاهُمْ لِيَوْمٍ لَا رَيْبَ فِيهِ﴾\nوهو يوم القيامة ﴿وَوُفِّيَتْ﴾: ووفرت ﴿كُلُّ نَفْسٍ﴾: برّةً كانت (٣) أو فاجرةً ﴿مَا كَسَبَتْ﴾ أي: جزاء ما عملت من خير أو شر ﴿وَهُمْ لَا يُظْلَمُونَ﴾ لا ينقص من حسناتهم، ولا يزاد على سيئاتهم (٤).\n_________\n= عمر: أن اليهود جاؤوا إلى رسول الله - ﷺ - برجل منهم وامرأة قد زنيا، وساق الحديث بنحوه، ولم يذكر ما بعده من نزول الآية.\nانظر: \"نصب الراية\" للزيلعي ٣/ ٣٢٦، وقد جوّز الطبري في \"جامع البيان\" ٣/ ٢١٨، أن يكون كل ذلك مما قد كانوا نازعوا فيه رسول الله - ﷺ -، ولا دلالة في الآية على أن ذلك كان من أي. انتهى مختصرًا.\n(١) من (س).\n(٢) في الهامش الأيسر من اللوحة رقم (١٦) من الأصل قوله: قرأ جمهور الناس ﴿لِيَحْكُمَ﴾ بفتح الياء -أي: ليحكم الكتاب، وقرأ الحسن وأبو جعفر وعاصم الجحدريّ (ليُحْكَمَ) بضم الياء وفتح الكاف، وبناء الفعل للمفعول ابن عطية. انتهى. وانظر قوله في \"المحرر الوجيز\" ١/ ٤١٦ مثله.\n(٣) من (س).\n(٤) انظر: \"التبيان\" للطوسيّ ٢/ ٤٢٧، \"الكشاف\" للزمخشري ١/ ٥٤٢، \"المحرر الوجيز\" لابن عطية ١/ ٤١٦.","vol":"8","page":185},{"text":"قال الضحاك عن ابن عباس - ﵄ -: فأول راية ترفع لأهل الموقف - ذلك اليوم من رايات الكفار- رايةُ اليهودِ، فيفضحهم الله -﷿- على رؤوس الأشهاد، ثم يأمر الله بهم إلى النار (١).\n\n<span data-type=\"title\" id=toc-685>٢٦ </span>- قوله -﷿-: ﴿قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ﴾ الآية (٢).\n[٧٥٧] أخبرنا أبو عثمان سعيد بن محمد الزعفراني (٣)، ثنا أبو الحسين الحجاجيُّ (٤)، ثنا محمد بن المسيَّب (٥).\n[٧٥٨] وأخبرني محمد بن القاسم الفارسيُّ (٦)، ثنا أبو بكر محمد ابن بزدويه الطَّرسُوسيُّ (٧)، ثنا محمد بن سمعان (٨)، ثنا محمد بن المسَّيب (٩)، ثنا محمد بن إسحاق الصينيُّ (١٠)، ثنا عبد الله بن\n_________\n(١) التخريج:\nذكره ابن هِمات في \"تحفة الراوي\" لوحة رقم (٩٥) ونسبه للثعلبي، عن الضحاك، عن ابن عباس. قال الشيخ عبد الرؤوف المناوي في \"الفتح السماوي\" ١/ ٣٤٩ (٢٤٠): والضحاك لم يدرك ابن عباس.\nوانظر: \"الكشاف\" للزمخشري ١/ ٥٤٢.\n(٢) من (س).\n(٣) المقرئ الحيريّ، ثقة، صالح.\n(٤) محمد بن محمد بن يعقوب، النيسابوريُّ: الإمام، الحافظ الناقد، المقرئ.\n(٥) أبو عبد الله الأرغياني، حافظ جوال صدوق ورع.\n(٦) الماورديّ، النيسابوريّ، المفسر لم يذكر بجرح أو تعديل.\n(٧) لم أجده.\n(٨) لم أجده.\n(٩) حافظ جوال صدوق ورع.\n(١٠) محمد بن إسحاق بن يزيد الصيني: روى عن روح، وعبد الله بن نافع. قال ابن أبي =","vol":"8","page":186},{"text":"نافع (١)، عن عبد الرحمن بن أبي الزناد (٢)، عن أبيه (٣)، عن الأعرج (٤)، عن أبي هريرة - ﵁ - عن النبي - ﷺ -.\n[٧٥٩] وأخبرني أبو عمرو الفراتيُّ (٥)، حدثنا أبو موسى (٦)، ثنا مسدد (٧)، ثنا أبو تميلة المروزيُّ (٨)، ثنا محمد بن فضيل بن غزوان (٩)، عن أبان (١٠) يرفعه. ح.\n[٧٦٠] وأخبرني أبو الحسن الفارسيُّ (١١)، ثنا أبو الحسين: إسحاق بن أحمد بن إبراهيم القُهُسْتَانيُّ (١٢) (١٣)، ثنا أبو قريش محمد بن\n_________\n= حاتم في \"الجرح والتعديل\" ٧/ ١٩٦: كتبت عنه بمكة، وسألت أبا عون بن عمرو ابن عون عنه فتكلم فيه، وقال: هو كذاب، فتركت حديثه.\nوانظر: السان الميزان\" لابن حجر ٣/ ٤٧٧.\n(١) الصائغ، ثقة صحيح الكتاب، في حفظه لين.\n(٢) صدوق تغير حفظه لما قدم بغداد.\n(٣) ثقة، فقيه.\n(٤) عبد الرحمن بن هرمز، ثقة، ثبت.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) عمران بن موسى النوشاني، قال الحاكم: كان شيخًا يشبه المشايخ.\n(٧) ابن قطن، ثقة.\n(٨) يحيى بن واضح، ثقة في الحديث.\n(٩) صدوق عارف رمي بالتشيع.\n(١٠) هو ابن أبي عياش فيروز البصري، متروك الحديث.\n(١١) محمد بن القاسم لم يذكر بجرح أو تعديل.\n(١٢) في الأصل: الفوهستانيّ. والمثبت من (س)، (ن).\n(١٣) لم أجده. والقهستانيّ -بضم القاف والهاء وسكون السين وفتح التاء- نسبة إلى =","vol":"8","page":187},{"text":"جمعة (١)، ثنا محمد بن زنبور المكيُّ (٢)، ثنا الحارث بن عمير (٣)، عن جعفر بن محمد (٤)، عن أبيه (٥)، عن جده- علي بن أبي طالب - ﵁ - (٦) قال: قال رسول الله - ﷺ -: \"لمَّا أراد الله تعالى أن ينزل فاتحة الكتاب وآية الكرسيِّ و﴿شَهِدَ اللَّهُ﴾ و﴿قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ﴾ .. إلى قوله تعالى: ﴿بِغَيْرِ حِسَابٍ﴾ تعلقن بالعرش، وليس بينهن وبين الله حجاب، وقلن: (يا رب) (٧) تهبطنا إلى (٨) أرض الذنوب وإلى من يعصيك، ونحن معلقات بالطهور والعرش؟ ! فقال تعالى: وعزتي وجلالي ما من عبد قرأكن، في دُبُر كلِّ صلاة مكتوبة، إلاَّ أسكنته حظيرة القدس، على ما كان منه، وإلاَّ نظرت إليه بعيني المكنونة، في كل يوم، سبعين نظرة، وإلا قضيت له في كل يوم سبعين حاجة، أدناها المغفرة، وإلاَّ أعذته من كل عدو، ونصرته عليه، فلا يمنعه من دخول الجنّة\n_________\n= قُهُستان: بين هراة ونيسابور.\nانظر: \"الأنساب\" للسمعاني ١٠/ ٢٦٩.\n(١) الحافظ الثقة.\n(٢) صدوق له أوهام.\n(٣) قال ابن حبان في \"المجروحين\" ١/ ٢٢٣: روى عن الأثبات الأشياء الموضوعات.\n(٤) الصادق، صدوق فقيه، إمام.\n(٥) محمد بن علي بن الحسين أبو جعفر الباقر ثقة، فاضل.\n(٦) صحابي مشهور.\n(٧) من (س)، (ن).\n(٨) من (س)، (ن).","vol":"8","page":188},{"text":"إلاَّ أن يموت\" (١).\nوقال معاذ بن جبل - ﵁ -: احتبست عن رسول الله - ﷺ - يومًا، لم أُصِلِّ معه الجمعة، فقال: \"يا معاذ ما منعك من صلاة الجمعة؟ \"\n_________\n(١) [٧٥٧]-[٧٦٠] الحكم على الإسناد:\nأورد الثعلبيّ الحديث من طرق ثلاث، لا تقوم بأحدها حجّة، ولا بمجموعها:\nأما الطريق الأولى: ففيها محمد بن إسحاق الصينيّ كذّاب، وعبد الله بن نافع الصائغ: لم يرض الحفاظ حديثه. وفي الثانية: أبان: متروك.\nوفي الثالثة: الحارث بن عمير: روى عن جعفر الصادق أحاديث موضوعة.\nالتخريج:\nأخرج ابن حبان في \"المجروحين\" ١/ ٢٢٣، والواحدي في \"الوسيط\" ١/ ٤٢٦، وابن السني في \"عمل اليوم والليلة\" (ص ٤٨) (١٢٥)، وابن الجوزي في \"الموضوعات\" ١/ ٣٩٨ من طرق، عن محمد بن زنبور به نحوه.\nقال البغوي في \"معالم التنزيل\" ٢/ ٢٤ - ٢٥: رواه الحارث بن عمير، وهو ضعيف. وقال ابن حبان: موضوع، لا أصل له. وقال ابن الجوزي: هذا حديث موضوع.\nوقال الشوكاني \"الفوائد المجموعة\" (ص ٢٩٧) (٨): وليس ذلك ببعيد عندي .. وروي من حديث أبي أيوب الأنصاري، كما في \"الدر المنثور\" ٢/ ٢١.\nقال الشيخ الألباني في \"سلسلة الأحاديث الضعيفة\" ٢/ ١٣٩ (٦٩٩): موضوع؛ فيه: محمد بن عبد الرحمن بن مرسان، قال أبو بكر الخطيب: كذّاب.\nوللوقوف على ما قاله الأئمة النقاد على الحديث انظر: \"اللآلئ المصنوعة\" للسيوطيّ ١/ ٢٢٨، \"تذكرة الموضوعات\" للفتني (ص ٧٩)، \"تنزيه الشريعة\" لابن عراق ١/ ٢٨٧، \"تخريج أحاديث إحياء علوم الدين\" للشيخ العراقي ٢/ ٨٥٧ (١١٠٩)، \"إحياء علوم الدين\" للإمام الغزالي ١/ ٣٩٩.\nولم أجد له تخريجًا من حديث أبي هريرة - ﵁والله أعلم.","vol":"8","page":189},{"text":"قلت: يا رسول الله، كان ليوحنا اليهودي عليَّ أوقية من تبر (١)، وكان على بابي يرصدني، فأشفقت أن يحبسني دونك.\nقال: \"أتحب يا معاذ أن يقضي الله دينك؟ \" قال: قلت: نعم، (يا رسول الله قال) (٢): \"قل: ﴿اللَّهُمَّ مَالِكَ الْمُلْكِ﴾ ... إلى قوله: ﴿بِغَيْرِ حِسَابٍ﴾ رحمن الدنيا والآخرة ورحيمهما، تعطي منهما ما تشاء، وتمنع منهما ما تشاء، اقض عني ديني. فلو كان عليك ملء الأرض ذهبًا، لأداه الله عنك\" (٣).\n_________\n(١) التّبْر: جوهر الذهب والفضة.\nانظر: \"غريب الحديث\" للخطّابي ١/ ٢٤٧، \"غريب الحديث\" للحربيّ ١/ ٥٣.\n(٢) من (س)، (ن).\n(٣) التخريج:\nأخرج الطبراني في \"المعجم الكبير\" ٢٠/ ١٥٤ (٣٢٣) من طريق سعيد بن المسيب عن معاذ بن جبل أن رسول الله - ﷺ - افتقده يوم الجمعة .. فذكر نحوه.\nقال الهيثميّ في \"مجمع الزوائد\" ١٠/ ١٨٦: وفيه نصر بن مرزوق: لم أعرفه، وبقية رجاله ثقات، إلَّا أن سعيد بن المسيّب لم يسمع من معاذ .. ونصر بن مرزوق المصري: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٧٢.\nورواه الطبراني في \"المعجم الكبير\" ٢٠/ ١٥٩ (٣٣٢) من طريق عبيد الله بن عبد الرحمن بن موهب، عن عبد الرحمن بن معمر الأنصاري، عن معاذ بن جبل - ﵁ - قال: كان لرجل، عليّ، بعض الحق ... فذكر نحوه.\nقال الهيثميّ في \"مجمع الزوائد\" ١/ ١٨٦: فيه من لم أعرفه. وعبيد الله بن عبد الرحمن بن موهب: ليس بالقويّ.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط وبشار عواد ٢/ ٤٠٩ (٤٣١٤).\nوروى الطبراني في \"المعجم الصغير\" ١/ ٣٣٦ (٥٥٨) من طريق أنس بن مالك عن معاذ بن جبل نحوه. =","vol":"8","page":190},{"text":"التفسير:\nقال قتادة: ذكر لنا أن نبي الله - ﷺ - سأل ربَّه أن يجعل مُلْكَ الروم وفارس في أمته، فأنزل الله هذِه الآية (١).\nوقال ابن عباس، وأنس بن مالك ﵄: لما افتتح رسول الله - ﷺ - مكة، ووعد أمته مُلْك فارس والروم، قال المنافقون واليهود: هيهات هيهات! من أين لمحمد ملْك فارس والروم؛ وهم أعز وأمنع من ذلك؟ ! ألم يكف محمدًّا مكة والمدينة حتى طمَّع نفسه في ملك فارس والروم؟ ! فأنزل الله تعالى هذِه الآية (٢).\n[٧٦١] حدثنا عبد الله بن حامد الأصفهانيّ (٣)، ثنا محمد بن جعفر\n_________\n= قال المنذري في \"الترغيب والترهيب\" ٢/ ٥٩٨ - ٥٩٩ (٢٧١٦، ٢٧١٧): سند جيد.\nوانظر: \"مجمع البحرين\" للهيثمي ٨/ ٤٤ (٤٦٧٩)، \"الدر المنثور\" للسيوطي ٢٥/ ٢ - ٢٦.\n(١) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٤ عن قتادة مثله.\nوانظر: \"أسباب النزول\" للواحدي (ص ١٠٢ - ١٠٣). وإسناده مرسل.\n(٢) التخريج:\nذكر الواحدي في \"أسباب النزول\" (ص ١٠٢)، وفي \"الوجيز\" ١/ ٢٠٥، والزمخشريّ في \"الكشاف\" ١/ ٣٥٠، عن ابن عباس وأنس مثله.\nقال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٧٩٦: غريب.\nوقال ابن حجر في \"الكاف الشاف\" (ص ٢٥): لم أجد له إسنادًا.\n(٣) من (س). وهو أبو محمد الماهاني، الأصبهاني، الوزان، الواعظ، لم يذكر بجرح أو تعديل.","vol":"8","page":191},{"text":"المطيريُّ (١)، ثنا حمَّاد بن الحسن (٢)، ثنا محمد بن خالد ابن عثمة (٣)، ثنا كثير بن عبد الله بن عمرو بن عوف (٤)، حدثني (٥) أبي (٦)، عن أبيه (٧) قال: خط رسول الله - ﷺ - الخندق عام الأحزاب، ثم قطع لكل عشرة أربعين ذراعًا.\nقال: فاحتج المهاجرون والأنصار في سلمان الفارسيّ، وكان رجلًا قويًّا.\nفقال المهاجرون: سلمان (٨) منا، وقال الأنصار: سلمان منا، فقال النبيُّ - ﷺ -: \"سلمان منا آلَ البيت\".\n_________\n(١) ثقة مأمون.\n(٢) حماد بن الحسن بن عنبسة الوراق، روى عن صالح بن سلمان. والطيالسي، وعنه المطيري، وابن أبي حاتم، وقال: ثقة صدوق توفي سنة (٢٦٦ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٣٥، \"تهذيب التهذيب\" لابن حجر ١/ ٤٧٨.\n(٣) محمد بن خالد بن عثمة، وهي: أمّه. صدوق، يخطئ. روى له أصحاب السنن.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٤٣، \"تهذيب التهذيب\" لابن حجر ٩/ ١٢٥، \"تقريب التهذيب\" لابن حجر (٥٨٤٧)\n(٤) ضعيف، أفرط من نسبه إلى الكذب.\n(٥) في الأصل: حدثنا. والمثبت من (س)، (ن).\n(٦) مقبول.\n(٧) عمرو بن عوف بن زيد بن ملحة بن عمرو بن بكر، أبو عبد الله المزني الصحابي، توفي في خلافة معاوية.\nانظر: \"أسد الغابة\" لابن الأثير ٤/ ٢٥٩، \"الإصابة\" لابن حجر ٤/ ٥٥٢.\n(٨) في الأصل: سلمنا. والمثبت من (س)، (ن).","vol":"8","page":192},{"text":"قال عمرو بن عوف: كنت أنا وسلمان وحذيفة (١) والنعمان بن مقرن المزني، وستة نفر (٢) من الأنصار في أربعين ذراعًا، فحفرنا حتى إذا كنا تحت ذوباب (٣) أخرج الله تعالى من بطن الخندق صخرة مروة (٤)، كسرت حديدنا، وشقَّت علينا، فقلنا: يا سلمان إرقَ إلى رسول الله - ﷺ -، وأخبره خبر هذِه (٥) الصخرة، فإما أن نعدل عنها، فإن المعدِل قريب، وإما أن يأمرنا فيها بأمر، فإنا لا نحب أن نجاوز خطَّه.\nقال: فرقي سلمان إلى رسول الله - ﷺ -، وهو ضارب عليه قبَّة تركية، فقال: يا رسول الله خرجت صخرة بيضاء (٦) مَرْوة من بطن الخندق فكسرت حديدنا وشقَّت علينا، حتى (ما نحيك فيها) (٧) قليلًا ولا كثيرًا (فمرنا فيها بأمرك) (٨)، فإنا لا نحب أن نجاوز\n_________\n(١) جاء في رواية الطبري: حذيفة بن اليمان.\n(٢) من (س)، (ن).\n(٣) في النسخ: (ذو ناب) ولعل: (ذوباب) تحرف من (ذباب): وهو جبل بالمدينة، له ذكر في المغازي والأخبار.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٦٠٩، \"معجم البلدان\" لياقوت ٣/ ٣.\n(٤) في الهامش الأيسر من الأصل: حجارة بيض، برّاقة، تقدح منها النار. الواحدة: مروة. انتهى.\nوانظر: \"غراس الأساس\" لابن حجر (٤٢٦).\n(٥) من (س)، (ن).\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) مطموس في الأصل، والمثبت من (س)، (ن).\n(٨) من (س)، (ن).","vol":"8","page":193},{"text":"خطك (١) قال (٢): فهبط رسول الله - ﷺ - مع سلمان إلى الخندق والتسعة (٣) على شفير الخندق، فأخذ رسول الله -﷿- المِعْول (٤) من سلمان فضربها ضربة صدعها، وبرق منها برق، أضاء ما بين لابتيها (٥) -يعني المدينة- حتى لكأن مصباحًا في جوف بيت مظلم، فكبّر رسول الله - ﷺ - تكبيرةَ فتحٍ، وكبّر المسلمون، ثم ضربها رسول الله - ﷺ - الثانية، وبرق منها برق، أضاء ما بين لابتيها، حتى لكأن مصباحًا في جوف بيت مظلم، فكبّر رسول الله - ﷺ - تكبيرة فتحٍ، وكبّر المسلمون، ثم ضربها رسول الله - ﷺ -، فكسرها، وبرق منها برق، أضاء ما بين لابتيها، حتى لكأن مصباحًا في جوف (٦) بيت مظلم، فكبّر رسول الله - ﷺ - تكبيرة فتح، فكبّر المسلمون.\n_________\n(١) مطموس في الأصل، والمثبت من (س)، (ن).\n(٢) من (ن).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن). وهو مخالف لما ذكر من أن العدد (ستة).\n(٤) المعول: آلة للحفر.\nانظر: \"مشارق الأنوار\" للقاضي عياض ٢/ ١٥٥، \"لسان العرب\" لابن منظور ١١/ ٤٨٧ (عول).\n(٥) المراد: جانبيها. وهما: الحرّتان اللتان لا عمارة فيهما. والحرّة: أرض ذات حجارة سود بين جبلين، وإنما يكون ذلك من شدة الحر والشمس فيها.\nانظر: \"مشارق الأنوار\" للقاضي عياض ١/ ١٨٧، \"غريب الحديث\" للخطّابي ٢/ ٢٠٣.\n(٦) من (س).","vol":"8","page":194},{"text":"فأخذ بيد سلمان، ورقي، فقال سلمان: بأبي أنت وأمي، يا رسول الله، لقد رأيت شيئًا، ما رأيت مثله قط! ! فالتفت رسول الله - ﷺ - إلى القوم فقال: \"أرأيتم ما يقول سلمان؟ \"، قالوا: نعم، يا رسول الله. قال: \"ضربت ضربتي الأولى، فبرق الذي رأيتم، أضاءت لي منها قصور الحيرة (١) ومدائن كسرى (٢)، كأنها أنياب الكلاب (٣)، فأخبرني جبريل (-﵇-) (٤) أن أمتي ظاهرة عليها، ثم ضربت ضربتي الثانية، فبرق الذي رأيتم، أضاءت لي منها القصور الحمر من أرض الروم، كأنها أنياب الكلاب، فأخبرني جبريل -﵇- أن أمتي ظاهرة عليها، ثم ضربت ضربتي الثالثة فبرق الذي رأيتم، أضاءت لي منها (٥) قصور صنعاء (٦)، كانها أنياب الكلاب، وأخبرني جبريل\n_________\n(١) الحيرة: مدينة كانت على ثلاثة أميال من الكوفة، على موضع يقال له: النجف.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٣٢٨.\n(٢) المدائن: من حواضر الفرس الكبرى، وسمّاها العرب: مدائن؛ لأنها سبع مدائن، بين كل مدينة إلى الأخرى مسافة قريبة أو بعيدة، وفتحت المدائن على يد القائد سعد بن أبي وقاص - ﵁ -، في خلافة عمر بن الخطاب - ﵁ -.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٧٤ - ٧٥.\n(٣) قال ابن هِمات في \"تحفة الراوي\" لوحة رقم (٩٦): وتشبيه القصور بأنياب الكلاب، في بياضها وصغرها وانضمام بعضها إلى بعض.\n(٤) من (س)، (ن).\n(٥) من (س)، (ن).\n(٦) مطموس في الأصل، والمثبت من (س) وإن). وهي مدينة باليمن.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٤٢٦.","vol":"8","page":195},{"text":"(-﵇-) (١) أن أمتي ظاهرة عليها، فأبشروا\". فاستبشر المسلمون، وقالوا: الحمد لله، موعد صدق، ووعدنا بالنصر بعد الحصر، فقال المنافقون: ألا تعجبون (٢)! يمنيكم ويعدكم (٣) الباطل (ويخبركم أنه أبصر من يثرب (٤» (٥) قصور الحيرة ومدائن كسرى، وأنها تفتح لكم، وأنتم إنما (٦) تحفرون الخندق من (الفَرَق (٧) لا تستطيعون) (٨) أن تبرزوا؟ !\nقال: فنزل قوله تعالى: ﴿وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا (١٢)﴾ (٩) وأنزل الله تعالى في هذِه القصة قوله -﷿- (١٠) ﴿قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ﴾ الآية (١١).\n_________\n(١) من (س)، (ن).\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) يثرب: مدينة رسول الله - ﷺ -. سمَّاها رسول الله - ﷺ -: طيبة.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٤٩٥.\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) من (س)، (ن).\n(٧) الفرق: الخوف والفزع.\nانظر: \"منال الطالب\" لابن الأثير (ص ٢٨٤)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني ٢/ ٤٨٩ - ٤٩٠.\n(٨) مطموس في الأصل، والمثبت من (س)، (ن).\n(٩) الأحزاب: ١٢.\n(١٠) من (ن).\n(١١) [٧٦١] الحكم على الإسناد: =","vol":"8","page":196},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= إسناده ضعيف جدًّا بهذا السياق؛ لأن فيه: كثير بن عبد الله بن عمرو بن عوف، ضعيف الحديث.\nالتخريج:\nروي من حديث عمرو بن عوف المزنيّ، ومن حديث البراء بن عازب -﵄-:\nفحديث عمرو: رواه ابن سعد في \"الطبقات الكبرى\" ٤/ ٨٢ - ٨٣، والطبري في \"تاريخ الرسل والملوك\" ٣/ ٤٥، وفي \"جامع البيان\" ٢١/ ١٣٣ - ١٣٤، والبيهقي في \"دلائل النبوة\" ٣/ ٤١٨، من طرق، عن كثير بن عبد الله بن عمرو بن عوف المزنيّ به نحوه، مطولا، ومختصرًا.\nقال ابن كثير في \"السيرة النبوية\" ٣/ ١٩٣: وهذا حديث غريب.\nوانظر: \"الفتح السماوي\" للمناوي ١/ ٣٥٥.\nورواه الحاكم في \"المستدرك\" ٣/ ٥٩٨ مختصرًا جدًّا. وضغفه الذهبيّ. ورواه ابن إسحاق، كما في \"السيرة النبوية\" لابن هشام ٣/ ١٧٣ (دار الخير). قال: حُدثت عن سلمان. فذكره مختصرًا. وإسناده منقطع.\nوانظر: \"الكشاف\" للزمخشري ١/ ٣٥٠، \"البحر المحيط\" لأبي حيان ٢/ ٤١٨.\nوأما حديث البراء بن عازب - ﵁ -: فرواه الإمام أحمد في \"المسند\" ٤/ ٣٠٣ (١٨٦٩٤)، والنسائي في \"السنن الكبرى\" كتاب السير، باب حفر الخندق ٥/ ٢٦٩ (٨٨٥٨).\nورواه ابن أبي شيبة في \"المصنف\" ١٢/ ٣٢٠ (٣٧٨١٧)، وأبو يعلى في \"المسند\" ٣/ ٢٤٤ (١٦٨٥)، وأبو نعيم في \"دلائل النبوة\" (ص ٤٣٢)، والبيهقي في \"دلائل النبوة\" ٣/ ٤٢١، من طرق، عن أبي عبد الله ميمون، يحدّث عن البراء بن عازب قال: لمّا أمرنا رسول الله -ﷺ- أن نحفر الخندق، عرض لنا حجر .. فذكر نحوه، مختصرًا، ولم يذكر ما بعده من نزول الآية.\nقال ابن كثير: وهذا حديث غريب أيضًا، تفرد به ميمون هذا، وهو بصري. انتهى.\nوميمون بن عوف مولى عبد الرحمن بن سمرة: قال عنه الإمام أحمد: حديثه منكر. =","vol":"8","page":197},{"text":"واختلف النحاة في وجه دخول الميم في (١) هذا الاسم، وأصله: الله، وفي نصبه:\nفقال بعضهم:\nإنما أدخل الميم في آخره (بدلا من) (٢) حرف النداء المحذوف من أوله؛ لأن أصله: يا ألله. فحذف حرف النداء، وأدخلت الميم؛ عوضًا عنه (كما قالوا: فم، ودم، وزرقم للأزرق، وستهم، للأسته، وأنتم وهم) (٣) ونحوها، من الأسماء والنعوت التي يحذف منها الحرف، ثم يبدل مكانه الميم. ولما كان المحذوف من هذا الاسم حرفين، كان المبدل ميمين، فأدغمت إحداهما في الأخرى، فجاء التشديد لذلك؛ وفي سائر أخواتها، لأن المحذوف حرف واحد؛ ثم نصبت، لحِق التضعيف (٤) (٥).\n_________\n= انظر: \"ميزان الاعتدال\" للذهبي ٤/ ٢٣٥. وذكره عبد الحق في \"الأحكام الوسطى\" ٣/ ١٩ - ٢٠ من طريق النسائي.\nوانظر: \"الدر المنثور\" للسيوطي ٥/ ١٨٦. وحسنه ابن حجر في \"الكاف الشاف\" (٢٥)، \"فتح الباري\" ٧/ ٣٩٧. وانظر: \"مجمع الزوائد\" ٦/ ١٣١.\nوينبغي الإشارة -هنا- إلى أن قصة حفر الخندق، والحجر الدي عرض أثناء الحفر في الخندق، وردت من طريق صحيحة، بغير هذا السياق الدي ذُكر، كما في \"صحيح البخاري\" كتاب المغازي، باب غزوة الخندق، وهي الأحزاب، من حديث جابر بن عبد الله -﷿- فقال: إنا يوم الخندق نحفر، فعرضت كُدْيَة شديدة .. فساق القصة، وليس فيها ما ذُكِر من قول سلمان - ﵁ - (٤١٠١).\n(١) من (س)، (ن).\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) هذا قول الخليل بن أحمد، وتلميذه سيبويه، وجميع البصريين. =","vol":"8","page":198},{"text":"وأنكر الآخرون هذا القول (١)، وقالوا: قد سمعنا العرب تقول قولًا تدخل الميم فيه مع ياء النداء، وأنشد الفراء:\nوما عليك أن تقولي، كلما\nسبَّحت، أو هلَّلت يا (الله ما) (٢)\nاردد، علينا، شيخنا مسلَّمًا (٣)\nقالوا: ونرى أن أصله: الله في الدعاء، بمعنى: يا الله. ضم إليها: أُمَّ، وحذف حرف النداء، يراد: يا الله! أُمَّنا بخير -أي: اقصدنا به- ثم كثرت في الكلام حتى اختلطت به، فحذفت الهمزة؛ استخفافًا، كقولهم: هلمَّ إلينا؛ أصله: هل أُمَّ إلينا؟ أي: اقصدنا، وأسرع. ثم\n_________\n= انظر: \"الكتاب\" لسيبويه ٢/ ١٩٦، \"المقتضب\" للمبرّد ٤/ ٢٣٩، \" البيان\" للأنباري ١/ ١٩٧، \"معاني القرآن\" للزجاج ١/ ٣٩٣ - ٣٩٥، \"جامع البيان\" للطبري ٣/ ٢٢٠ - ٢٢١.\n(١) من (س)، (ن).\n(٢) في الأصل: يا اللهم. وفي (س)، (ن): اللهما. والمثبت هو الصواب.\nوما تقوم به عروض البيت، ويستقيم معه السياق، ما أثبتناه.\nانظر: \"الإنصاف\" لابن الأنباري (ص ٢٩١)، \"خزانة الأدب\" للبغدادي ٢/ ٢٩٦.\n(٣) هذِه الأبيات لم يعرف قائلها. وقد جعل أصحاب الرأي الأول هذا الرجز من الشاذ الذي لا يعول عليه. قال الزجاج في \"معاني القرآن\" ١/ ٣٩٣: وليس يعارض الإجماع، وما أتى به كتاب الله تعالى.\nووجد في جميع ديوان العرب، يقول قائل: أنشدني بعضهم. وليس ذلك البعض بمعروف، ولا بمسمّى.\nوانظر: \"خزانة الأدب\" للبغدادي ١/ ٣٥٩، \"رصف المباني\" للمالقيّ (ص ٣٠٦)، \"همع الهوامع\" للسيوطي ٢/ ١٥٧.","vol":"8","page":199},{"text":"كثرت هذِه اللفظة؛ حتى قالوا: لاهم، بمعنى: اللهم، وربما خففوا ميمها أيضًا (١). والله أعلم (٢).\nقال أبو رجاء العطارديُّ: هذِه الميم التي في قوله: اللهم. تجمع سبعين اسمًا من أسمائه -﷿- (٣).\n(قوله تعالى) (٤): ﴿مَالِكَ الْمُلْكِ﴾ (٥).\nقال الله تعالى في بعض الكتب: أنا الله، ملك الملوك، ومالك قلوب الملوك، ونواصيهم بيدي، فإنَّ العباد إذا أطاعوني جعلتهم عليهم رحمةً، وإن عصوني جعلتهم عليهم عقوبةً، فلا تشتغلوا بسبّ الملوك، ولكن توبوا إليَّ، أُعَطِّفهم عليكم (٦).\n_________\n(١) من (س)، (ن).\n(٢) هو قول الفراء، كما في \"معاني القرآن\" ١/ ٢٠٣.\nوقد ذهب الزجاج في \"معاني القرآن\" ١/ ٣٩٣ - ٣٩٥ إلى أن: قول الفراء فاسد، وباطل.\nقال ابن عطية في \"المحرر الوجيز\" ١/ ٤١٧: وهذا غلوٌّ من الزجاج.\nوالمسألة مختلف فيها، ولكل طائفة وجهة نظر معتبرة، كما قال أهل العلم.\nانظر: \"إعراب القرآن\" للنحاس ١/ ٣٦٤، \"شرح الكافية\" للرضي ١/ ١٣٢، \"جامع البيان\" للطبري ٣/ ٢٢٥ - ٢٢١، \"الدر المصون\" للسمين الحلبي ٣/ ٩٧.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤١٩، وفيه: أبو رجاء العطارديّ، وفي معناه عن الحسن البصري، والنضر بن شميل. \"المحرر الوجيز\" لابن عطية ١/ ٤١٧، \"اللباب\" لابن عادل الدمشقي ٥/ ١٢٨.\n(٤) من (س)، (ن).\n(٥) من (س)، (ن).\n(٦) أخرج الطبرانيّ في \"المعجم الأوسط\" ٩/ ٩ (٨٩٦٢) من طريق وهب بن راشد، ثنا مالك بن دينار، عن خلاس بن عمرو، عن أبي الدرداء قال: قال رسول الله =","vol":"8","page":200},{"text":"(قوله تعالى) (١): ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾.\nقال مجاهد، وسعيد بن جبير: يعني بذلك: النبوة (٢).\nوقال الكلبيُّ: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾: محمدًا وأصحابه ﴿وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾: أبي جهل (٣)، وصناديد قريش.\nوقال بعضهم: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾: العرب ﴿وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾: الروم والعجم، وسائر الأمم.\nوقال السدي: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾ أي: الأنبياء، وأمر العباد بطاعتهم ﴿وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾: نزعه من الجبّارين، وأمر العباد بخلافهم (٤).\nوقيل: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾: داود -﵇- ﴿وَتَنْزِعُ الْمُلْكَ مِمَّنْ\n_________\n= - ﷺ -: \"إن الله يقول .. \" فذكر نحوه.\nقال الهيثميّ: فيه وهب بن راشد، وهو متروك. \"مجمع الزوائد\" ٥/ ٢٤٩.\nوقال الألبانيّ في \"سلسلة الأحاديث الضعيفة\" ٢/ ٦٨ (٦٠٢): ضعيف جدًّا.\n(١) من (س).\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٢٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٢٢٢، ومسلم بن خالد الزنجيّ في \"تفسيره\" (ص ٧٣) (١٤٩) عن مجاهد مثله.\nقال أبو حيان الأندلسيّ في \"البحر المحيط\" ٢/ ٤١٩: ولا يتأتى هذا التفسير في نزع الملك؛ لأن الله لم يؤت النبوة لأحد، ثم نزعها منه، إلَّا أن تكون: تنزع مجازًا.\n(٣) في الأصل: أبو جهل، والمثبت من (س)، (ن).\n(٤) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٣، وأبو حيَّان في \"البحر المحيط\" ٢/ ٤١٩ عن السدّي.","vol":"8","page":201},{"text":"تَشَاءُ﴾: جالوت (١).\nوقيل: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾: آدم وذريته ﴿وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾: إبليس وجنوده، وقيل: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾: صخرًا ﴿وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾: سليمان -﵇- (٢).\nوقال أبو بكر محمد بن عمر الورَّاق: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾ يعني: ملك النفس، حتى تغلب هواه، كما أن سليمان -﵇- كان يأكل خبز الشعير، ويطعم الناس الحواريّ (٣)، ويلبس المرقعة، ولم ينظر أربعين سنة إلى السماء؛ تخشُّعًا لله -﷿-، وكان يدخل المسجد فيرتاد فقيرًا؛ يقعد لجنبه، ويقول: مسكين جالس مسكينا، وتنزع\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٣، وأبو حيَّان في \"البحر المحيط\" ٢/ ٤١٩. وكان جالوت ملك العمالقة، وهو اسم أعجميّ.\nانظر: \"المعرّب\" للجواليقيّ (ص ٢٤٥)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني ١/ ١٢٤.\n(٢) ذكر بعض المفسّرين عند قول الله تعالى: ﴿وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا﴾ [ص: ٣٤]\nهذا الجسد الذي ألقاه الله على كرسي سليمان، هو شيطان اسمه صخر، وكان متمردًا عليه، غير داخل في طاعته. وروي ذلك من طريق عن ابن أبي طلحة عن ابن عباس ﵄، كما في \"فتح الباري\" لابن حجر ٦/ ٤٥٩.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٩٢: وأرى هذِه كلها من الإسرائيليات.\nوانظر: \"فتح القدير\" للشوكاني ٣/ ٤٣٣.\n(٣) الحواريّ من الطعام: ما حُوّر -أي: بُيّض.\nانظر: \"مجمل اللغة\" لابن فارس ١/ ٢٥٦، \"معجم مقاييس اللغة\" لابن فارس ٢/ ١١٧ (حور).","vol":"8","page":202},{"text":"ملك النفس ممن تشاء؛ حتى يغلبه هواه؛ فيتخذه إلهًا، كما قال الله تعالى: ﴿أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ﴾ (١).\nقال الشاعر:\nملكتُ نفسي، فذاك ملكٌ ... ما مثله، في الأنام، ملكُ\nفصرت حرًّا؛ بملك نفسي ... فما لخلق، عليَّ، ملك (٢)\nوقال آخر:\nمن ملك النفس، فحر ما هو ... والعبد من يملكه هواهُ (٣)\nوقيل: (هو ملك) (٤) العافية (قال الله -﷿-) (٥): ﴿وَجَعَلَكُمْ مُلُوكًا﴾ (٦).\nوقال النبي - ﷺ -: \"من أصبح آمنًا في سربه (٧) معافًى في بدنه،\n_________\n(١) الجاثية: ٢٣.\n(٢) نسبه الخطابي في \"العزلة\" (ص ١٢٢) لذي النون المصري، مع تغيير يسير في البيت الأول.\n(٣) لم أجد من ذكره.\n(٤) من (س)، (ن).\n(٥) من (س)، (ن).\n(٦) المائدة: ٢٠.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٢٣ - ٢٤.\n(٧) رجل آمن في سربه: أي: في أهله وماله وولده وقومه. =","vol":"8","page":203},{"text":"وعنده قوت يومه، فكأنما حيزت له الدنيا بحذافيرها\" (١).\n_________\n= انظر: \"الفائق\" للزمخشري ٢/ ١٧٥ (سرب)، \"غريب الحديث\" للخطابيّ ٢/ ٤٠٥، \"لسان العرب\" لابن منظور ١/ ٤٦٣ (سرب).\n(١) التخريج:\nروي من حديث: عبيد الله بن محصن الأنصاري، وأبي الدرداء، وابن عمر، وعمر، وعلي، - ﵃ -. نذكر منها حديث عبيد الله بن محصن:\nفقد أخرجه الحميدي في \"مسنده\" ١/ ٢٠٨ (٤٣٩)، والبخاري في \"الأدب المفرد\" ١/ ٣٩٤ (٣٥٠)، والترمذي في أبواب الزهد، باب ما جاء في الزهادة في الدنيا (٢٤٤٩)، وابن ماجه في كتاب الزهد، باب القناعة (٣٣٥٧)، والخطيب في \"تاريخ بغداد\" ٣/ ٣٦٤ (١٤٧٥)، والعقيليّ في \"الضعفاء\" ٢/ ١٤٦ (٦٤١) من طرق، عن سلمة بن عبيد الله بن محصن الأنصاريّ، عن أبيه مرفوعًا، نحوه.\nقال الترمذي: حديث حسن غريب.\nوقال الألبانيّ في \"صحيح سنن الترمذي\" ٢/ ٢٧٤ (١٩١٣): حسن.\nوأما حديث أبي الدرداء - ﵁ -:\nفأخرجه ابن حبّان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٤٤٥ (٦٧١)، وأبو نعيم في \"حلية الأولياء\" ٥/ ٢٤٩: عن أبي الدرداء مرفوعًا نحوه، وفيه: عبد الله بن هانئ بن عبد الرحمن بن أخي إبراهيم بن أبي عبلة روى عن أبيه عن إبراهيم أحاديث بواطيل.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٩٤، \"المغني في الضعفاء\" للذهبي ١/ ٣٦١ (٣٤٥٦)\nوأما حديث ابن عمر فرواه الطبرانيّ في \"المعجم الأوسط\" ٢/ ٢٣٥ (١٨٢٨) عن عبد الله بن عمر، مرفوعًا نحوه.\nقال الهيثميّ في \"مجمع الزوائد\" ١٠/ ٢٨٩: وفيه علي بن عابس، وهو ضعيف.\nوأما حديث عمر بن الخطاب - ﵁ -:\nفرواه الطبراني في \"المعجم الأوسط\" ٨/ ٣٦١ (٨٨٧٥): عن عمر - ﵁ - مرفوعًا نحوه.\nقال الهيثمي \"مجمع الزوائد\" ١٠/ ٢٨٩: وفيه: أبو بكر الداهريّ وهو ضعيف. =","vol":"8","page":204},{"text":"وقيل: هو القناعة؛ قال النبي - ﷺ -: \"ملوك الجنة من أمتي: القانع يومًا بيوم، فمن أوتي ذلك، فلم يقبله بقبوله، ولم يصبر عليه شكرًا، قصر عمله، وقل عقله\" (١).\n[٧٦٢] وأخبرنا أبو محمد شيبة بن محمد بن أبي أحمد الشعيبي المقرئ (٢)، أنبأنا أبو الحسن علي بن محمد بن فور الورَّاق (٣)، ثنا محمد بن الأزهر السجزيُّ (٤)، ثنا الحسن بن حمَّاد العطارديُّ المروزيّ (٥)، ثنا ابن المبارك (٦) قال: دخلت على سفيان الثوريِّ (٧)\n_________\n= والداهريّ كان يضع الحديث.\nانظر: \"الضعفاء والمتروكين\" للدارقطني (ص ٢٦٣) (٣١٨).\nوأما حديث على - ﵁ -:\nفأخرجه السهميّ في \"تاريخ جرجان\" (ص ٣٦٤) عنه مرفوعًا بمعناه.\nوفيه: أحمد بن عيسى العوي: كذّاب.\nانظر: \"الضعفاء والمتروكين\" للدارقطني (ص. ١٢) (٥٣)، \"المغني في الضعفاء\" للذهبي ١/ ٥١، وبالجملة فقد حسن الألباني في \"سلسلة الأحاديث الصحيحة\" ٥/ ٤٠٨ - ٤١٠ (٢٣١٨) الحديث بمجموع حديثي الأنصاري وابن عمر.\n(١) لم أجده فيما رجعت إليه من كتب، والله أعلم.\n(٢) من أهل الحديث والورع، لم يذكر بجرح أو تعديل.\n(٣) كثير الحديث، ولم يذكر بجرح أو تعديل.\n(٤) لم أجده، إلا أن يكون أحمد بن محمد بن الأزهر السجزي، منكر الحديث.\n(٥) الحسن بن حماد بن حمران، من كبار الآخذين عن تبع الأتباع، ذكره المزي تمييزًا، ولم يخرج له أحد من السنة، قال الحافظ: مستور.\nانظر: \"تهذيب الكمال\" للمزي ٦/ ١٣٦، \"تقريب التهذيب\" لابن حجر (١٢٣٤)\n(٦) الإمام الثقة، الثبت، العالم الجواد.\n(٧) ثقة حافظ إمام.","vol":"8","page":205},{"text":"بمكة، فوجدته مريضًا، شاربَ دواءٍ، وبه غمٌّ شديد، فقلت: أعندك بصلة؟ قال: نعم، فقلت: ائتني بها. فأتى بها، فكسرتها، ثم قلت له: شمّها. فشمّها، فعطس عند ذلك، فقال: الحمد لله رب العالمين. فسكن ما به، فقال لي: يا ابن المبارك فقيه وطبيب؟ ! -أو قال: عالم وطبيب؟ ! - فقلت له: مجرِّب، يا أبا عبد الله. قال: فلما رأيته سكن ما به، وطابت نفسه، قلت: إني أريد أن أسألك حديثًا. قال: سل ما شئت. قلت: أخبرني ما الناس؟ قال: الفقهاء، قلت: فما الملوك؟ قال: الزهَّاد، قلت: فما الأشراف؟ قال: الأتقياء، قلت: فما الغوغاء (١)؟ قال: الذين يكتبون الحديث، ليأكلوا به أموال الناس، قلت: أخبرني -يرحمك الله- ما السفلة (٢)، قال: الظلمة. ثم ودعته، وخرجت من عنده، فقال لي: يا ابن المبارك! عليك بهذا الخبر، فإنه موجود رخيص، قبل أن يغلو، فلا يوجد بالثمن (٣).\n_________\n(١) الغوغاء: الجراد. وبه سقيت السِّفْلة.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٥/ ١٥٠ (غوغاء)، \"تاج العروس\" للزبيدي ١٢/ ٤٨ (غوغ).\n(٢) السِّفْلة: نقيض العِلْية، والسَّفلة: السّقاط من الناس، وفلان من سِفْلة القوم: إذا كان من أراذلهم.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٣٣٧ (سفل)، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٧٨ (سفل).\n(٣) ٧٦٢١، الحكم على الإسناد:\nفي إسناده من لم أقف عليه. =","vol":"8","page":206},{"text":"وقال عبد العزيز بن يحيى، في قوله تعالى: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾: يعني: الملك على إبليس، وقهر الشياطين، كما قال رسول الله - ﷺ -: \"إن الشيطان ليفرق (١) من حسِّ عمر، وما سلك عمر فجًّا (٢) إلا سلك الشيطان فجًّا آخر\" (٣).\n_________\n= التخريج:\nلم أجد من ذكره.\n(١) الفَرَق: الخوف والجزع.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٠٤ (فرق)، \"تاج العروس\" للزبيدي ١٣/ ٣٩٣ (فرق).\n(٢) الفجّ: الطريق، والمسلك الواسع.\nانظر: \"جمهرة اللغة\" لابن دريد ١/ ٩١ (فجج)، \"منال الطالب\" لابن الأثير (ص ٨١).\n(٣) التخريج:\nلم أجده بهذا السياق، لكن أخرج أحمد في \"المسند\" ٥/ ٣٥٣ (٢٢٩٨٩)، وفي \"فضائل الصحابة\" ١/ ٣٣٣ (٤٨٠)، والترمذي في أبواب المناقب، باب مناقب عمر بن الخطاب (٣٦٩٥) من جهة حسين -وهو ابن واقد: قال حدثني عبد الله ابن بريدة، عن أبيه: أن أمةً سوداء أتت رسول الله - ﷺ -، وقد رجع من بعض مغازيه، فذكر قصة النذر، وضرب الأمة بالدف، إلى أن قال: فقال رسول الله - ﷺ -: \"إن الشيطان ليفرق منك يا عمر .. \" الحديث.\nقال الترمذي: هذا حديث حسن، صحيح، غريب من حديث بريدة.\nوقال الألباني: صحيح. \"صحيح سنن الترمذي\" ٣/ ٢٠٦ (٢٩١٣).\nوله شاهد من حديث سعد بن أبي وقاص - ﵁ -:\nفقد أخرج البخاري في كتاب فضائل الصحابة، باب مناقب عمر بن الخطاب (٣٦٨٣)، ومسلم في \"صحيحه\" كتاب فضائل الصحابة، باب فضل عمر بن الخطاب. (٢٣٩٦) عن سعد قال: استأذن عمر بن الخطاب على رسول - ﷺ -، =","vol":"8","page":207},{"text":"﴿وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾ يعني: بغلبة الشيطان، كما قال - ﷺ -: \"إن الشيطان يجري من ابن آدم مجرى الدم\" (١).\nوقيل: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾ يعني: ملك المعرفة، كما آتى السحرة ﴿وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾: كما نزع من إبليس (٢) (٣).\n_________\n= وعنده نسوة، فذكر قصة مهابتهن عمرَ .. إلى أن قال: فقال رسول الله - ﷺ -: \"أيهًا! يا ابن الخطاب. والذي نفسي بيده! ما لقيك الشيطان قط سالكًا فجًّا إلَّا سلك فجًّا قط غير فجك\".\n(١) التخريج:\nالحديث فيه قصّة، وما ذكره الثعلبي جزء منه:\nأخرج عبد الرزاق في \"المصنف\" ٤/ ٣٦٠ (٨٠٦٥) ومن طريقه البخاري في كتاب بدء الخلق، باب صفة إبليس وجنوده (٣٢٨١)، ومسلم في \"صحيحه\" كتاب السلام، باب بيان أنه يستحب لمن رئي خاليًا بامرأة وكانت زوجته، أو محرمًا له، أن يقول: هذِه فلانة؛ ليدفع ظن السوء به (٢١٧٥)، من طريق معمر، عن الزهريّ، عن علي بن حسين، عن صفية بنت حييّ قالت: كان النبي - ﷺ - معتكفًا، فأتيته أزوره ليلا .. فذكرت قصة .. إلى أن قالت: فقال النبي - ﷺ -: على رسلكما، إنها صفية بنت حييّ. فقالا: سبحان الله، يا رسول الله! قال: \"إن الشيطان يجري من الإنسان مجرى الدم\" الحديث.\nوله شاهد من حديث أنس بن مالك، كما في \"صحيح مسلم\" (٢١٧٤)، و\"مسند أحمد\" ٣/ ١٢٥ (١٢٢٦٢)، و\"مسند أبي يعلى\" ٦/ ١٨٦ (٣٤٧٠)، و\"شرح مشكل الآثار\" للطحاوي ١/ ١٠١ (١٠٧).\n(٢) كذا في جميع النسخ، وورد في الهامش الأيمن من الأصل: الظاهر: من فرعون. انتهى. ولعلّه الأصوب.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٣٦ - ٤٣٧، \"زاد المسير\" لابن الجوزي\n١/ ٣٠٠.","vol":"8","page":208},{"text":"وقال الحسين بن الفضل: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ﴾ يعني: ملك الجنة، كما آتى المؤمنين، قال الله تعالى: ﴿وَمُلْكًا كَبِيرًا﴾ (١). ﴿وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾ من الكفار وأهل النار (٢). وقال أبو عثمان: أراد بالملك: توفيق الإيمان، والطاعة.\nوحكى الأستاذ (أبو سعيد الواعظ) (٣): أنه سمع بعض زهّاد اليمن، في الطواف، يقول: هو قيام الليل.\nوقال الشبليُّ: هو الأستغناء بالمُكوِّن عن الكونيْن.\nوقال الواسطيُّ: افتخر الملوك بالملك، فأعلمهم الله تعالى أن الملك عارية (٤) عندهم، بقوله: ﴿تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾.\nوقالت الحكماء في هذِه الآية (٥): هو إخبار عن كمال القدرة؛ فإن القادر على الكمال هو القادر على الشيء وضده، فأخبر أنه قادر (على أنه) (٦): يؤتي الملك من يشاء وينزع الملك ممن يشاء (٧).\n_________\n(١) الإنسان: ٢٠.\n(٢) لم أجد من ذكر ذلك عنه.\n(٣) كذا في الأصل، (س). وفي (ن): أبو سعد الزاهد ﵀. ولم أجده على الوجهين.\n(٤) في الأصل: عوار. وفي (ن): عواري. والمثبت من (س).\n(٥) من (س)، (ن).\n(٦) من (س)، (ن).\n(٧) قال أبو حيَّان الأندلسيّ في \"البحر المحيط\" ٢/ ٤٣٧ بعد أن استعرض جملة مما قيل في تفسير الآية: وهذِه أقوال مضطربة، وتخصيصات ليس في الكلام ما يدل =","vol":"8","page":209},{"text":"﴿وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ﴾.\nقال عطاء: ﴿تُعِزُّ مَنْ تَشَاءُ﴾ المهاجرين والأنصار، ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾ فارس والروم.\nوقيل: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾ محمدًا وأصحابه، حتى دخلوا مكة بعشرة آلاف، ظاهرين عليها. ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾: أبا جهل وأصحابه، حتى جُزَّت رؤوسهم، وألقوا في القليب (١).\nوقيل: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾: بالإيمان والمعرفة ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾ بالكفر والنكرة.\nوقيل: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾ بالطاعة ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾ بالمعصية.\nوقيل: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾ بالتوفيق والمعونة ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾ بالحرمان والخذلان.\nوقيل: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾ بالتمليك والتسليط ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾ بسلب الملك، وتسليط العدو عليه.\n_________\n= عليها، والأولى أن: يحمل على جهة التمثيل، لا الحصر، في المراد.\nوقال الشيخ الحسن النيسابوريّ في \"غرائب القرآن\" ٣/ ١٦٤: والصحيح: أن الملك عام، يدخل فيه النبوة، والولاية، والعلم، والعقل، والصحة، والأخلاق الحسنة، وملك النفاذ، والقدرة، وملك محبة القلوب، وملك الأموال والأولاد ..؛ فإن اللفظ عام، ولا دليل على التخصيص.\nوانظر: \"روح المعاني\" للألوسي ٣/ ١١٤، \"إرشاد العقل السليم\" لأبي السعود ١/ ٣٤٤.\n(١) القليب: البئر، قبل الطيّ. يذكَّر ويؤنَّث.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٥/ ٤٣٥، \"تاج العروس\" للزبيدي ٢/ ٣٣٧ (قلب).","vol":"8","page":210},{"text":"وقال الورَّاق: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾: بقهر النفس، ومخالفة الهوى ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾: باتباع الهوى.\nوقال الكتَّانيُّ: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾: بقهر الإنسان للشيطان ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾: بقهر الشيطان إياه.\nوقيل: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾: بالقناعة والرضا ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾: بالحرص والطمع.\n[٧٦٣] وسمعت (أبا عبد الرحمن) (١) السلميّ (٢) يقول: سمعت عبد الله بن علي (٣) يقول: سمعت محمد بن الفضل البلخيَّ (٤) يقول: سمعت الزبير بن عبد الواحد (٥) يقول: سمعت بنان الحمَّال (٦) يقول:\nالحر عبد ما طمع ... والعبد حر ما قنع\n_________\n(١) من (ن).\n(٢) هو محمد بن الحسين، الصوفي، النيسابوريّ، شيخ الصوفية تكلموا فيه، وليس بعمدة.\n(٣) لم أجده.\n(٤) ضعيف.\n(٥) الزبير بن عبد الواحد، بن محمد أبو عبد الله الأسداباذي الهمذانيُّ، الحافظ، المتقن صاحب التصانيف، توفي سنة (٣٤٧ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٨/ ٤٧٣، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٧٠.\n(٦) بُنَان بن محمد بن حمدان الحمّال. أبو الحسن الواسطي، نزيل مصر، وثقه ابن يونس، وكان كبير القدر، وله جلالة عجيبة عند الخاص والعام، يضرب بعبادته المثل.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٤٨٨، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٢٤. =","vol":"8","page":211},{"text":"وقال وهب: خرج الغنى والعز يجولان، فلقيا القناعة، فاستقرا. وقال عيسى -﵇- لأصحابه: لأنتم أغنى من الملوك. قالوا: كيف، يا روح الله، ولسنا نملك شيئًا؟ ! قال: أنتم ليس عندكم شيء، ولا تريدونها، وهم عندهم أشياء، ولا تكفيهم.\nوقال (١) الشافعيُّ:\nألا يا نفس إن ترضي تموتي ... فأنت عزيزة، أبدًا غنيَّهْ\nدعي عنك المطامع والأماني ... فكم من أمنية جلبت منيَّهْ (٢)\nوقال آخر (٣):\nأفادتني القناعة كلَّ عزٍّ ... وهل عِزٌّ أعزُّ من القناعةْ\nفصيِّرها لنفسك رأسَ مالٍ ... وصيِّر بعدها التقوى بضاعةْ (٤)\n_________\n= [٧٦٣] الحكم على الإسناد:\nشيخ المصنف، متكلم فيه، ومحمد بن الفضل ضعيف، وفيه من لم أجده.\nالتخريج:\nانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٣١، \"معالم التنزيل\" للبغوي ٢/ ٢٣ -\n٢٤، \"البحر المحيط\" لأبي حيان ٢/ ٤٣٧.\n(١) من (س).\n(٢) لم أجده في \"ديوان الشافعيّ\" المطبوع.\n(٣) لم أجده.\n(٤) لم أجده.","vol":"8","page":212},{"text":"وقيل: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾ بالظفر والغنيمة ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾ بالقتل والجزية.\nوقيل (١): ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾ بالإخلاص ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾ بالرياء.\nوقال الحسين بن الفضل: ﴿وَتُعِزُّ مَنْ تَشَاءُ﴾ بالجنة والرؤية ﴿وَتُذِلُّ مَنْ تَشَاءُ﴾ بالنار والحجاب (٢).\n﴿بِيَدِكَ الْخَيْرُ﴾ يعني: الخير والشر (٣). اكتفى بذكر الخير؛ لأنه الأغلب والأفضل، كقوله: ﴿سَرَابِيلَ تَقِيكُمُ الْحَرَّ﴾ (٤) أي: الحر والبرد (٥).\n_________\n(١) مطموس في الأصل، والمثبت من (س)، (ن).\n(٢) قال أبو حيَّان الأندلسيّ في \"البحر المحيط\" ٢/ ٤٣٦ - ٤٣٧: .. الظاهر أن الملك هو السلطان والغلبة، كما أن ظاهر الملك الأول كذلك؛ فيكون الأول عامًّا، وهذان خاصَّين، والمعنى: أنك تعطي من شئت قسمًا من الملك، وتنزع ممن شئت قسمًا من الملك .. وهذِه الأقوال مضطربة وتخصيصات ليس في الكلام ما يدل عليها، والأولى أن يحمل على جهة التمثيل، لا الحصر في المراد؛ لأنه لا مخصص في الآية، بل الذي يقع به العز والذل مسكوت عنه. انتهى، مختصرًا. وانظر: \"بدائع التفسير\" لابن القيم ١/ ٤٩٤ - ٤٩٧، \"أنوار التنزيل\" للبيضاوي ١/ ١٥٤.\n(٣) في الجانب الأيسر من اللوحة (١٩) من الأصل قوله: وخص الله تعالى الخير بالذكر، وهو تعالى بيده كل شيء؛ إذ الآية في معنى دعاء ورغبة، فكأن المعنى: بيدك الخير، فأجزل حظي منه.\nقال النقاش: ﴿بِيَدِكَ الخَيْرُ﴾ -أي: النصرة والغنيمة. ابن عطية. انتهى.\nوانظر: قول ابن عطية في \"المحرر الوجيز\" ٣/ ١١٥ بنحوه.\n(٤) النحل: ٨١.\n(٥) هذا وجه حسن، أشار إليه أهل العلم. =","vol":"8","page":213},{"text":"﴿إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-686>٢٧ </span>- (قوله تعالى) (١): ﴿تُولِجُ اللَّيْلَ﴾:\n(تدخل الليل) (٢) ﴿فِي النَّهَارِ﴾: حتى يكون النهار (خمس عشرة) (٣) ساعة، والليل تسع ساعات. ﴿وَتُولِجُ النَّهَارَ فِي اللَّيْلِ﴾: حتى يكون الليل خمس عشرة (٤) ساعة، والنهار تسع ساعات، فما نقص من هذا زاد في الآخر (٥). نظيره: قوله تعالى: ﴿يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ﴾ (٦).\n(قوله تعالى) (٧): ﴿وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ﴾ (٨).\n_________\n= وانظر: \"الدر المصون\" للسمين الحلبي ٣/ ١٠٢، \"الكشاف\" للزمخشري ١/ ٤٢٢، \"التبيان\" للطوسيّ ٢/ ٤٣١، \"غرائب التفسير\" للنيسابوري ٣/ ١٦٤، \"جامع البيان\" للطبري ٣/ ٢٢٢ - ٢٢٣.\n(١) من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) في الأصل: خمس عشر ساعة. وفي (ن): خمسيه عشر ساعة. والمثبت من (س).\n(٤) في الأصل: عشر. وكذلك في (ن)، والمثبت من (س).\n(٥) الظاهر أن هذا قول السدي، كما في \"جامع البيان\" للطبري ٣/ ٢٢٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٦٢٥.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٥٧.\n(٦) الزمر: ٥.\n(٧) من (س).\n(٨) ورد في الهامش الأيسر من (س) لوحة (٣٣) قوله: قرأ حفص ونافع وحمزة والكسائي: ﴿الْحَيَّ مِنَ الْمَيِّتِ﴾، و﴿إِلَى بَلَدٍ مَيِّتٍ﴾، وشبهه إذا كان، ثم كلمتين غير واضحتين. انتهى، ولعل المراد أن هؤلاء الأئمة قرؤوا بالتشديد في =","vol":"8","page":214},{"text":"قال ابن مسعود (١) وابن جبير (٢) ومجاهد (٣) وقتادة (٤) والضحاك (٥) وإبراهيم (٦) والسدي (٧) وإسماعيل بن أبي خالد (٨) وعبد الرحمن بن زيد (٩): تخرج الحيوان من النطفة، وهي ميتة، وتخرج النطفة من الحيوان.\n_________\n= ﴿الْمَيِّتِ﴾ كما أشار بذلك أبو حيَّان في \"البحر المحيط\" ٢/ ٤٢١، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ١٣٣ - ١٣٤.\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٢٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٦، (ص ٢٥٢، ٣٣٦) عن عبد الله نحوه.\nوانظر: \"النكت والعيون\" للماوردي ١/ ٣٨٥.\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٢٢٥ عن سعيد بن جبير بمعناه.\nوانظر: \"الوجيز\" للواحدي ١/ ٢٠٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٦٢٦.\n(٣) ذكره البخاري في كتاب التفسير، تفسير سورة آل عمران.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٢٠٧ عنه بمعناه.\nوأخرج الطبري في \"جامع البيان\" ٣/ ٢٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٦ عنه، نحوه.\n(٤) أخرج الطبري في \"جامع البيان\" ٣/ ٢٢٤ عنه بمعناه، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٦، ولم يذكر لفظه.\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٢٢٤ عنه بمعناه، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٦، ولم يذكر لفظه.\n(٦) أخرج سفيان الثوري في \"التفسير\" (ص ٣٥) عنه بمعناه، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٦.\n(٧) أخرج الطبري في \"جامع البيان\" ٣/ ٢٢٤ عنه نحوه، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٦، ولم يذكر لفظه.\n(٨) أخرج الطبري في \"جامع البيان\" ٣/ ٢٢٤ عنه بمعناه.\n(٩) أخرج الطبري في \"جامع البيان\" ٣/ ٢٢٤ عنه نحوه، وفيه زيادة.","vol":"8","page":215},{"text":"وقال عكرمة (١) والكلبيّ (٢): ﴿وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ﴾ أي: الفرخ من البيضة، وتخرج البيضة من الطير.\nوقال أبو مالك (٣): تخرج النخلة من النواة، وتخرج النواة من النخلة، وتخرج (٤) السنبلة من الحبَّة، وتخرج الحبَّة من السنبلة.\nوقال الحسن: تخرج المؤمن من الكافر وتخرج (٥) (الكافر) (٦) من المؤمن، والمؤمن عبد حيُّ الفؤاد، والكافر عبد ميت الفؤاد، دليله قوله تعالى: ﴿أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ﴾ (٧).\n[٧٦٤] حدثنا عبد الله بن حامد (٨)، ثنا أحمد بن محمد بن\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٢٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٧، عنه بمعناه.\n(٢) ذكر السمرقنديّ في \"بحر العلوم\" ١/ ٢٥٧، والبغوي في \"معالم التنزيل\" ١/ ٢٤ عنه نحوه، وفيه زيادة.\n(٣) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٨ عنه نحوه.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ١٥.\n(٤) من (س)، (ن).\n(٥) من (س)، (ن).\n(٦) في الأصل: والكافر. بزيادة الواو، والمثبت من (ن).\n(٧) الأنعام: ١٢٢. وقوله: أخرجه الطبري في \"جامع البيان\" ٣/ ٢٢٥ عنه.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٦٢٧ عن سلمان الفارسيّ - ﵁ - مثله، \"بحر العلوم\" للسمرقندي ١/ ٢٥٨، \"مجاز القرآن\" لأبي عبيدة ١/ ٩٠.\nقال أبو حيَّان الأندلسي في \"البحر المحيط\" ٢/ ٤٢١: الموت والحياة، والكافر والمؤمن، وما ورد في ذلك مجاز ..\n(٨) أبو محمد الماهاني، الوزان، الواعظ، لم يذكر بجرح أو تعديل.","vol":"8","page":216},{"text":"يوسف (١)، حدثنا عبد الله بن يحيى (٢)، ثنا يعقوب بن سفيان (٣)، ثنا (عيسى (٤) وسلمة (٥)، قالا) (٦): أخبرنا عبد الرزاق (٧)، عن معمر (٨)، عن الزهريّ (٩) أن النبي - ﷺ - دخل على بعض نسائه، فإذا بامرأة حسنة الهيئة، فقال: \"من هذِه؟ \"، فقالت: إحدى خالاتك، فقال: \"إن خالاتي بهذِه البلاد الغرائب، أيُّ خالاتي هذِه؟ \" فقالت: هذِه خالدة بنت الأسود بن عبد يغوث (١٠)، فقال: \"سبحان الَّذي يخرج الحيَّ من الميِّت! \" وكانت امرأة صالحة وكان مات أبوها كافرًا (١١).\n_________\n(١) أبو العباس السقطي مختلف في عدالته.\n(٢) لم أجده.\n(٣) الفسوي، ثقة، حافظ.\n(٤) عيسى بن محمد، الرملي، ثقة.\n(٥) سلمة بن شبيب النيسابوريّ. ثقة.\n(٦) في الأصل: عيسى بن مسلمة قال. والمثبت من (س)، (ن).\n(٧) ثقة، حافظ، تغير في آخر عمره، وكان يتشيع.\n(٨) ثقة، ثبت، فاضل.\n(٩) فقيه حافظ، متفق على جلالته.\n(١٠) خالدة بنت الأسود بن عبد يغوث بن وهب بن عبد مناف، القرشيّة، الزهرية، كانت من المهاجرات. انظر: \"الإصابة\" لابن حجر ٤/ ٢٧٩ (٣٢٦)، \"الاستيعاب\" لابن عبد البر ٤/ ١٨١٦ (٣٣٠٨).\n(١١) [٧٦٤] الحكم على الإسناد:\nمرسل.\nالتخريج:\nروي مرسلًا ومسندًا. =","vol":"8","page":217},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أما المرسل: فقد أخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١١٧ - ١١٨، ومن طريقه الطبري في \"جامع البيان\" ٣/ ٢٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٦ عن معمر به نحوه.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٦، وابن مردويه، كما في \"الدر المنثور\" للسيوطي ٢/ ٢٧، والمستغفريّ كما في \"الإصابة\" لابن حجر ٤/ ٢٧٩ - ٢٨٠ (٣٢٦) من طرق، عن معمر عن الزهريّ عن عبيد الله بن عبد الله ابن عتبة أن خالدة بنت الأسود .. فذكر نحوه.\nقال ابن حجر: وهو مرسل.\nوأما المسند:\nفقد أخرجه بقي بن مخلد، كما في \"الاستيعاب\" لابن عبد البر ٤/ ١٨١٦ (٣٣٠٨)، \"أسد الغابة\" لابن الأثير ٦/ ٧٧، وابن حجر في \"الإصابة\" ٤/ ٢٧٩ - ٢٨٠ من طريق جُبَارة بن مُغلّس، عن ابن المبارك، عن معمر، عن الزهريّ، عن عبيد الله بن عبد الله بن عتبة عن عائشة مرفوعًا نحوه.\nقال ابن حجر: وجبارة ضعيف.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ١٢٤، \"تهذيب التهذيب\" ٢/ ٥٧، \"اللباب\" لابن عادل الدمشقي ٥/ ١٣٥.\nوأخرجه ابن سعد في \"الطبقات الكبرى\" ٨/ ٢٤٨ عن عائشة مرفوعًا نحوه. وفي إسناده موسى بن محمد بن إبراهيم، وهو التميميّ: ضعيف.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٨٧، \"تهذيب التهذيب\" لابن حجر ١٠/ ٣٦٨.\nقال ابن حجر: رواه عبد الرزاق عن معمر عن الزهريّ مرسلًا. وهذا أصح طرقه. قال الرازي في \"مفاتيح الغيب\" ٨/ ٩ - ١٠: قال القفّال ﵀: والكلمة محتملة للكل، أما الكفر والإيمان، فقال تعالى: ﴿أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ﴾ [الأنعام: ١٢٢] يريد كان كافرًا فهديناه. فجعل الموت كفرًا، والحياة إيمانًا، وسمَّى إخراج النبات من الأرض إحياءً، وجعل قبل ذلك ميتًا، فقال: ﴿يُحْيِ =","vol":"8","page":218},{"text":"وقال الفراء: يخرج الطيِّب من الخبيث، والخبيث من الطيِّب (١).\nوقال (٢) أهل الإشارة: يخرج الحكمة من قلب الفاجر؛ حتَّى لا تسكن فيه، والسقطة من لسان العارف (٣).\n﴿وَتَرْزُقُ مَنْ تَشَاءُ بِغَيْرِ حِسَابٍ﴾.\n_________\n= ﴿الْأَرْضَ بَعْدَ مَوْتِهَا﴾ وقال: ﴿كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ﴾.\nانظر: \"معاني القرآن\" للنحاس ١/ ٣٨١، \"زاد المسير\" لابن الجوزي ١/ ٣٧٠، \"بحر العلوم\" للسمرقندي ١/ ٢٥٨.\n(١) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٣٩.\n(٢) من (ن).\n(٣) قال أبو حيَّان الأندلسيّ في \"البحر المحيط\" ٢/ ٤٣٩: وهذِه كلها مجازات بعيدة.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٣٩٥.","vol":"8","page":219},{"text":"<span data-type=\"title\" id=toc-687>٢٨ </span>- قوله -﷿-: ﴿لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ﴾ الآية (١).\nقال ابن عباس - ﵁ -: كان الحجاج بن عمرو، وابن أبي الحقيق، وقيس بن زيد، بطنوا (٢) بنفر من الأنصار؛ ليفتنوهم عن دينهم.\nفقال (رفاعة بن المنذر) (٣) وعبد الله بن جبير (٤) وسعد بن خيثمة (٥)، لأولئك النفر: اجتنبوا هؤلاء اليهود، واحذروا لزومهم ومباطنتهم؛ لا يفتنوكم عن دينكم، فأبى أولئك النفر إلَّا مباطنتهم وملازمتهم، فأنزل الله ﷿ فيهم هذِه الآية (٦).\n_________\n(١) من (س)، (ن).\n(٢) البطانة: الدخلاء الذين يُنْبَسط لهم ويستبطنون. يقال: أنت أبطنت فلانًا دوني -أي: جعلته أخص بك منّي -وهو مبطن: إذا أدخله في أمره.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ١٩٢ (بطن)، \"الصحاح\" للجوهري ٥/ ٢٠٧٩.\n(٣) هكذا هو في جميع النسخ. وفي رواية الطبري في \"جامع البيان\" ٣/ ٢٢٨، والبغوي في \"معالم التنزيل\" ١/ ٢٤، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٢٩: رفاعة بن عبد المنذر، وهو الصواب. وهو صحابي بدريّ من الأنصار. \"الطبقات الكبرى\" لابن سعد ٣/ ٤٥٦، \"تجريد أسماء الصحابة\" للذهبيّ ١/ ١٨٤.\n(٤) أمير الرماة بأحد.\n(٥) أحد النقباء بالعقبة.\n(٦) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢٢٨ قال: حدثنا ابن حميد قال: حدثنا سلمة قال: حدثني محمد بن إسحاق قال: حدثني محمد بن أبي محمد، عن عكرمة أو عن سعيد بن جبير، عن ابن عباس مثله. وهذِه طريق جيّدة، وإسنادها حسن، كما قال الإمام السيوطي في \"الإتقان\" ١/ ٢١٦ - ٢١٧. =","vol":"8","page":220},{"text":"وقال مقاتل (١): نزلت هذِه الآية في حاطب بن أبي بلتعة وغيره؛ كانوا يظهرون المودة لكفَّار مكَّة، فنهاهم الله تعالى عن (٢) ذلك (٣).\nوروى الكلبيُّ (٤) عن أبي صالح (٥) عن ابن عباس - ﵁ - قال: نزلت في المنافقين: عبد الله بن أبيٍّ، وأصحابه؛ كانوا يتولون اليهود والمشركين، ويأتونهم بالأخبار، ويرجون أن يكون لهم الظفر على رسول الله - ﷺ -، فأنزل الله تعالى هذِه الآية، ونهى المنافقين عن مثل فعلهم (٦).\n_________\n= وانظر: \"أسباب النزول\" للواحدي (ص ١٠٤)، \"لباب النقول\" للسيوطيّ (ص ٥٢).\n(١) في الأصل: مقاتلان. وفي (س): المقاتلان، والمثبت من (ن).\nانظر قوله في \"تفسيره\" ١/ ٢٧٠.\n(٢) من (س).\n(٣) التخريج:\nذكره السمرقندي في \"بحر العلوم\" ١/ ٢٥٨، والبغوي في \"معالم التنزيل\" ٢/ ٢٥، وأبو حيَّان في \"البحر المحيط\" ٢/ ٤٤٠ عن مقاتل، من دون سند، والصحيح أن كتاب حاطب بن أبي بلتعة - ﵁ - قد نزل فيه قول الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾ [الممتحنة: ١] كما في \"صحيح البخاري\" كتاب التفسير، باب: ﴿لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾ (٤٨٩٠). وفيه قصة مطولة. وانظر: \"سير أعلام النبلاء\" للذهبي ٣/ ٣٧٧.\n(٤) محمد بن سائب متهم بالكذب.\n(٥) باذام أبو صالح مولى أم هانئ ضعيف يرسل.\n(٦) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب، وأبو صالح ضعيف يرسل.\nالتخريج: =","vol":"8","page":221},{"text":"وقال جويبر (١)، عن الضحاك (٢)، عن ابن عباس - ﵁ - قال: نزلت هذِه الآية في عبادة بن الصامت الأنصاريِّ (٣)، وكان بدريًّا نقيبًا ليلة العقبة (٤)، وكان له حلفاء من اليهود، فلمَّا خرج رسول الله - ﷺ -، يوم الأحزاب، قال عبادة: (يا رسول) (٥) الله! إن معي خمسمائة رجل من اليهود، وقد رأيت أن يخرجوا معي؛ فأستظهرَ بهم على العدو، فأنزل الله تعالى (هذِه الآية) (٦) (٧).\n_________\n= ذكره السمرقندي في \"بحر العلوم\" ١/ ٢٥٨، والبغوي في \"معالم التنزيل\" ٢/ ٢٥ من طريق الكلبي به، معلقًا. وقول الكلبيّ بعيد عن الصواب؛ لأن المنهيين في الآية قد قرر لهم الإيمان، والمنافقون أبعد ما يكونون عن الإيمان، والله أعلم. انظر: \"معاني القرآن\" للنحاس ١/ ٣٨٢، \"معاني القرآن\" للزجاج ١/ ٣٩٥ - ٣٩٦، \"الكشاف\" للزمخشري ١/ ٣٥١، \"تفسير القرآن\" للسمعانيّ ١/ ٣٠٨، \"الفتوحات الإلهية\" للجمل ١/ ٤٢٧.\n(١) هو ابن سعيد الأزدي راوي التفسير ضعيف جدًّا.\n(٢) هو ابن مزاحم الهلالي صدوق، كثير الإرسال.\n(٣) من (س)، (ن).\n(٤) انظر: \"الطبقات الكبرى\" لابن سعد ٣/ ٥٤٦، \"أسد الغابة\" لابن الأثير ٣/ ١٠٦، \"سير أعلام النبلاء\" للذهبي ٣/ ٣٥٣.\n(٥) في (س): يا نبي الله.\n(٦) من (س).\n(٧) الحكم على الإسناد:\nطريق الضحاك عن ابن عباس غير مرضية، وإن كانت من رواية جويبر عن الضحاك، فأشد ضعفًا؛ لأن جويبرًا شديد الضعف، متروك.\nانظر: \"الإتقان\" للسيوطي ٢/ ٢٤٢.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٥٨، وأبو حيان في \"البحر المحيط\" =","vol":"8","page":222},{"text":"﴿لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَمَنْ يَفْعَلْ ذَلِكَ﴾ أي: من موالاة الكفار، في نقل الأخبار إليهم، أو إظهارهم على عورة المسلمين ﴿فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ﴾: فيه اختصار. أي: ليس من دين (١) الله في شيء (٢) (٣).\nوقال السديُّ: ليس من الولاية في شيء؛ فقد برئ الله منهم (٤)، ثم استثنى، فقال: ﴿إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً﴾ يعني: إلَّا أن تخافوا منهم مخافة (٥).\nوقرأ أبو العالية والحسن والضحاك وأبو رجاء وجابر بن زيد وحميد ومجاهد ويعقوب: (تقيَّة)، على وزن: بقيَّة (٦).\n_________\n= ٢/ ٤٤٠، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ١٤٣، وابن الجوزي في \"زاد المسير\" ١/ ٣٧١ عن ابن عباس من غير سند.\n(١) في الأصل: من دون الله. والمثبت من (س)، (ن).\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٢٣، \"بحر العلوم\" للسمرقندي ١/ ٢٥٨، \"معالم التنزيل\" للبغوي ٢/ ٢٥.\n(٣) جاء في الهامش من (س) عند هذا الموضع، قوله: (في \"الوسيط\": فليس من دين الله في شيء، وفي \"التحصيل\": فليس من حزب الله في شيء). انتهى.\nانظر: \"الوسيط\" للواحدي ١/ ٤٢٨ مثله.\n(٤) ذكر السمرقندي في \"بحر العلوم\" ١/ ٢٥٨، والبغوي في \"معالم التنزيل\" ٢/ ٢٥ عن السدي من غير سند.\n(٥) هو المعنى المراد من التقيّة.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٤٠١ (وقى)، \"الكامل\" للمبرد ٣/ ١٢١٣، \"الوجيز\" للواحدي ١/ ٢٠٦.\n(٦) في \"معاني القرآن\" للفراء ١/ ٢٠٥: الحسن ومجاهد. وفي \"زاد المسير\" ابن الجوزي ١/ ٣٧١: المفضل عن عاصم. وفي \"بحر العلوم\" للسمرقندي ١/ ٢٦٠: =","vol":"8","page":223},{"text":"واختارها أبو حاتم قال: لأنهم كتبوها بالياء (ولو كانت بالألف، لم تكتب إلَّا بالألف، ولا يكتب: حصاة ونواة إلَّا بالألف) (١) (٢).\nوقرأ حمزة والكسائي وخلف: (تقاة)، بالإضجاع (٣) \" لمكان الياء.\nوقرأ الباقون: ﴿تُقَاةً﴾، بالتفخيم (٤). واختاره أبو عبيد والأخفش، مثل: تُكَأة وتُؤَدة وتُخَمة (٥)، وهي مصادر، يقال: تقيت\n_________\n= يعقوب. وفي \"معاني القرآن\" للنحاس ١/ ٣٨٣: جابر بن زيد وحميد والضحاك. وفي \"البحر المحيط\" لأبي حيان ٢/ ٤٤٢: ابن عباس وقتادة: تقيّة. وانظر: \"التذكرة\" لابن غلبون ٢/ ٢٨٥.\n(١) هكذا ورد في الأصل، وفي (ن): وتكتب بالألف. وفي (س): ولا يكتب مثل: حصاة ونواة إلَّا بالألف، لكن جاء في \"معالم التنزيل\" للبغوي ٢/ ٢٥: ولم يكتبوها بالألف، مثل: حصاة ونواة.\n(٢) انظر: \"إملاء ما من به الرحمن\" للعكبري ١/ ١٣٠، \"التبيان\" للطوسيّ ٢/ ٤٣٣، \"المحرر الوجيز\" لابن عطية ١/ ٤١٩ - ٤٢٠.\n(٣) أي: بالإمالة.\nانظر: \"الإتقان\" للسيوطي ٢/ ٥٨٦.\nفي \"البحر المحيط\" لأبي حيان: وأمال الكسائي: ﴿تُقَاةً﴾ ﴿حَقَّ تُقَاتِهِ﴾ ووافقه حمزة.\nوانظر: \"السبعة\" لابن مجاهد (ص ٢٠٤)، \"الحجة\" لابن زنجلة (ص ١٥٩).\n(٤) أي: بغير إمالة.\nانظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٠، \"الحجة\" لابن زنجلة (ص ١٥٩)، \"بحر العلوم\" للسمرقندي ١/ ٢٦٠، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٥٧، \"البحر المحيط\" لأبي حيان ٢/ ٤٤٢.\n(٥) قال الأخفش في \"معاني القرآن\" ١/ ٢٠٥: وكل ذلك عربيّ، و﴿تُقَاةً﴾ أجود. =","vol":"8","page":224},{"text":"تقاة، وتقى وتقيّة، وتقوى، فإذا قلت: اتَّقيتُ، كان مصدره الاتقاء، وإنما قال: تتقوا من الاتقاء، ثم (١) قال: ﴿تُقَاةً﴾، ولم يقل: اتقاء؛ لأن العرب إذا كان معنى الكلمتين واحدًا، واختلفت ألفاظهما، أخرجوا مصدر أحد اللفظين على مصدر اللفظ الآخر؛ فيقولون (٢): التقيت فلانًا لقاء حسنًا (٣).\nقال القَطَاميُّ، في صفة غيث (٤):\nولاح، بجانب الجبلين، منهُ ... ركامٌ، يحفر التُّرْبَ احتفارا (٥)\nولم يقل: حفرًا (٦).\nقال الله تعالى: ﴿وَاللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَبَاتًا﴾ (٧) ولم يقل:\n_________\n= وانظر: \"معاني القرآن\" للفراء ١/ ٢٠٥.\n(١) من (س)، (ن).\n(٢) في الأصل: فتقول. والمثبت من (س)، (ن).\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٤١٩، \"حاشية الصاوي على تفسير الجلالين\" ١/ ٢٠٠\n(٤) الغيث: المطر. ومن المجاز: فرس ذو غيث، إذا كان يزداد جريًا بعد جري.\nانظر: \"تاج العروس\" للزبيدي ٣/ ٢٤٥ (غيث).\n(٥) البيت في: \"ارتشاف الضّرب\" لأبي حيان ٢/ ٢٠٣، \"البحر المحيط\" لأبي حيان ٢/ ٤٤٢، \"الدر المصون\" للسمين الحلبي ٢/ ٦٠.\n(٦) انظر: \"روح المعاني\" للألوسي ٣/ ١٢١، \"فتح القدير\" للشوكاني ١/ ٣٣١، \"إرشاد العقل السليم\" لأبي السعود ١/ ٣٤٦.\n(٧) نوح: ١٧.","vol":"8","page":225},{"text":"إنباتًا، وقال سبحانه: ﴿وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا﴾ (١) (٢).\nفأما معنى الآية:\nفقال المفسرون: نهى الله المؤمنين عن ملاطفة الكفَّار، وموالاتهم، ومداهنتهم (٣)، ومباطنتهم، إلَّا أن يكون الكفّار ظاهرين غالبين، أو يكون المؤمن في قوم كفّار، ليس فيهم غيره فيخافهم فيخالطهم، ويداريهم باللسان، وقلبه مطمئن بالإيمان؛ دفعًا عن نفسه، من غير أن يستحلَّ دمًا حرامًا، أو مالا حرامًا، أو يظهر الكافرين على عورات المسلمين؛ فالتقية لا تكون إلَّا مع خوف القتل، وسلامة النيّة، كفعل عمّار بن ياسر - ﵁ - (٤).\n_________\n(١) المزمل: ٨.\n(٢) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٣٩ - ١٤٠، \"البحر المحيط\" لأبي حيان ٢/ ٤٤٢، \"الدر المصون\" للسمين الحلبي ٣/ ١١٠.\n(٣) المداهنة: المصانعة، واللّين.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٤٣٤ (دهن)، \"مجمل اللغة\" لابن فارس ٢/ ٣٣٨ (دهن).\n(٤) أخرج عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٥، وابن سعد في \"الطبقات\" ٣/ ٢٤٩، والطبري في \"جامع البيان\" ١٤/ ١٨٢، عن أبي عبيدة بن محمد بن عمار بن ياسر قال: أخذ المشركون عمار بن ياسر فعذبوه حتَّى باراهم في بعض ما أرادوا فشكا ذلك إلى النبي - ﷺ -: \"كيف تجد قلبك\" قال: مطمئنًا بالإيمان. قال النبي - ﷺ -: \"فإن عادوا فعُد\".\nوأخرج ابن ماجة في المقدمة، باب في فضائل أصحاب رسول الله - ﷺ - (١٥٠) عن ابن مسعود قال: كان أول من أظهر إسلامه سبعة: رسول الله - ﷺ - وأبو بكر وعمار وأمه سمية وصهيب وبلال والمقداد ... الحديث. =","vol":"8","page":226},{"text":"[٧٦٥] أخبرني ابن فنجويه (١)، ثنا علي بن محمد بن لؤلؤ (٢)، ثنا الهيثم بن خلف (٣)، ثنا أحمد بن إبراهيم (٤)، ثنا حجاج (٥) (عن ابن جريج) (٦) قال: خُبِّرت (٧) عن عبد الرحمن بن حرملة (٨)، عن ابن المسيب (٩) قال: قدم رجل على النبي - ﷺ - بالمدينة، فقال: ما أراني إلَّا قد هلكت. قال: \"ما لَك؟ \" قال: عذبتني (١٠) قريش، حتَّى قلت لهم ما شاؤوا. قال: \"كيف قلبك؟ \" قال: كاره والله لذلك، فقال:\n_________\n= قال البوصيري في \"مصباح الزجاجة\" ١/ ٦٤ (٥٥): هذا إسناد رجاله ثقات.\nقلت: وقد روي نحو هذا في سبب نزول الآية من طرق أخرى مرسلة.\n(١) الحسين بن محمد بن فنجويه ثقة، صدوق كثير الرواية للمناكير.\n(٢) البغدادي، الورّاق، أبو الحسن صدوق غير أنَّه رديء الكتاب.\n(٣) أبو محمد الدوري البغدادي. ثبت ضابط لكتبه\n(٤) الدورقيّ، ثقة حافظ.\n(٥) المصيّصي، ثقة، ثبت، لكنه اختلط في آخر عمره.\n(٦) في الأصل: حجاج بن جريج. والمثبت من (س)، (ن). وهو عبد الملك بن عبد العزيز ثقة، فقيه، فاضل، وكان يدلس، ويرسل.\n(٧) من (س).\n(٨) عبد الرحمن بن حرملة بن عمرو بن سنة الأسلمي، أبو حرملة المدني، من الذين عاصروا صغار التابعين، قال عن نفسه: كنت سيئ الحفظ، فرخص لي ابن المسيب في الكتابة. قال ابن معين: صالح، وقال أبو حاتم: يكتب حديثه، ولا يحتج به، وقال الحافظ: صدوق ربما أخطأ.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٢٣، \"الثقات\" لابن حبان ٧/ ٦٨، \"تهذيب الكمال\" للمزي ١٧/ ٥٨، \"تقريب التهذيب\" لابن حجر (٣٨٤٠).\n(٩) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(١٠) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"8","page":227},{"text":"\" فإن عادوا لك، فعد لهم بمثل ذلك\" قالها ثلاثَ مراتٍ (١).\n[٧٦٦] وأخبرني ابن فنجويه (٢)، ثنا موسى بن محمد (٣)، ثنا\n_________\n(١) [٧٦٥] الحكم على الإسناد:\nإسناده: ضعيف مرسل.\nقال الإمام أحمد: إذا قال ابن جريج: قال فلان، وأخبرت، جاء بمناكير.\n\"تهذيب التهذيب\" لابن حجر ٦/ ٤٥٤.\nوالحديث صحيح من غير هذا الوجه، وبغير هذا السياق.\nالتخريج:\nلم أجد من أخرجه بهذا السياق من هذا الوجه، لكن أخرج ابن سعد في \"الطبقات الكبرى\" ٣/ ٢٤٩، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٠، والطبري في \"جامع البيان\" ١٤/ ١٨٢، وأبو نعيم في \"حلية الأولياء\" ١/ ١٤٠، من طرق عن عبد الكريم بن مالك الجزري، عن أبي عبيدة بن محمد بن عمّار بن ياسر، في قوله: ﴿إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾ قال: أخذ المشركون عمّارًا، فلم يتركوه، حتَّى سبّ رسول الله - ﷺ -، وذكر آلهتهم بخير، فلما أتى رسول الله - ﷺ - قال: \"ما وراءك؟ \" قال: شر، يا رسول الله! ما تُرِكتُ حتَّى نلتُ منك، وذكرتُ آلهتهم بخير، فقال رسول الله - ﷺ -: \"فكيف تجد قلبك؟ \" قال: أجد قلبي مطمئنًا بالإيمان، قال: \"فإن عادوا، فعد\".\nوقد وصله الحاكم في \"المستدرك\" ٢/ ٣٥٧ وصححه، ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٨/ ٢٠٨، وفي \"معرفة السنن والآثار\" ١٢/ ٢٦٨ (١٦٦٥١)، وفي \"دلائل النبوة\" ٤/ ٣٠١، ٤٠٤ من طريق أبي عبيدة بن عمّار بن ياسر، عن أبيه قال: فذكر نحوه.\nقال ابن حجر في \"الإصابة\" ٤/ ٥٧٥ - ٥٧٦ (٥٧٥٨): .. واتفقوا على أنَّه نزل فيه: ﴿إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾.\nوانظر: \"الوسيط\" للواحدي ٣/ ٨٦، \"سير أعلام النبلاء\" للذهبي ١/ ٤١١.\n(٢) الحسين بن محمد، ثقة صدوق كثير الرواية للمناكير.\n(٣) موسى بن محمد بن علي بن عبد الله، لم أجده ..","vol":"8","page":228},{"text":"الحسن بن علويه (١)، ثنا إسماعيل بن عيسى (٢)، ثنا المسيَّب (٣)، عن عبيدة (٤)، عن إبراهيم (٥)، قال: قال عبد الله بن مسعود - ﵁ - (٦): خالطوا الناس، وزايلوهم (٧)، وصافحوهم بما يشتهون، ودينكم لا تكلمنَّه (٨) (٩).\nوقال صعصعة بن صوحان (١٠) لأسامة بن زيد: أنا كنت أحبَّ\n_________\n(١) ثقة.\n(٢) ضعفه الأزدي، وصححه غيره.\n(٣) ابن شريك، متروك.\n(٤) ىعبيدة بن معتب الضبي. ضعيف، واختلط بأخرة.\n(٥) النخعيّ. ثقة، إلَّا أنَّه يرسل كثيرًا.\n(٦) الصحابي المشهور.\n(٧) التزايل: التباين. يقال: زيلت بينه. أي: فرّقت .. وعن الشيبانيّ: تزايل فلان عن\nفلان، إذا احتشمه، وهو ذاك القياس إن صح.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ٤١ (زيل)، \"الصحاح\" للجوهري ٤/ ١٧٢٠ (زيل).\n(٨) الكَلْم: الجُرْح.\nانظر: \"المحيط في اللغة\" للصاحب بن عباد ٦/ ٢٧٣ (كلم)، \"تهذيب اللغة\" للأزهري ١٠/ ٢٦٤ (كلم).\n(٩) [٧٦٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا فيه المسيب بن شريك متروك.\nالتخريج:\nذكره أبو حيان في \"البحر المحيط\" ٢/ ٤٤٢ عن ابن مسعود، ولم ينسبه لأحد.\n(١٠) صعصعة بن صوحان بن حجر العبدي، كان ثقة، قليل الحديث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٤٦، \"تهذيب التهذيب\" لابن حجر\n٤/ ٤٢٢.","vol":"8","page":229},{"text":"الناس إلى أبيك منك، وأنت أحبَّ إليَّ من ابني، وإني (١) أوصيك بخصلتين: خالص المؤمن وخالق الكافر؛ فإن الكافر يرضى منك بالخلق الحسن، ويحق عليك أن تخالص المؤمن (٢) (٣).\nوروي عن جعفر بن محمد الصادق أنَّه قال: التقية واجبة؛ وإني أسمع الرجل في المسجد يشتمني، فأستتر منه بالسارية؛ لئلا يراني (٤).\nوقال: الرياء مع المؤمن شرك، ومع المنافق في داره عبادة (٥).\nوأنكر (٦) قوم التقية اليوم:\nفقال معاذ بن جبل ومجاهد: كانت التقيّة في جدّة (٧) الإسلام، قبل استحكام الدين وقوة المسلمين، وأما اليوم فقد أعز الله الإسلام، فليس ينبغي لأهل الإسلام أن يتقوا من عدوهم (٨).\n_________\n(١) من (س)، (ن).\n(٢) ورد في الأصل: خالص المؤمنين ... الكافرين ... المؤمنين. بصيغة الجمع. وفي (س)، (ن) بالإفراد، وهو الموافق لما في \"البحر المحيط\".\n(٣) ذكر أبو حيَّان في \"البحر المحيط\" ٢/ ٤٤٢ عن صعصعة مثله ..\n(٤) هو من روايات الشيعة، فقد بحثت عنه فلم أجده في أي من كتب السنة.\nوانظر: كتاب \"أحاديث يحتج بها الشيعة\" لعبد الرحمن دمشقية (ص ٤٢٥).\n(٥) ذكر أبو حيان في \"البحر المحيط\" ٢/ ٤٤٢ عن جعفر الصادق مثله.\n(٦) من (س)، (ن).\n(٧) الجِدّة -بالكسر: ضد البِلى.\n\"تاج العروس\" للزبيدي ٤/ ٣٧٩ (جدد)، \"معجم مقاييس اللغة\" لابن فارس ١/ ٤٠٦ (جدّ).\n(٨) ذكر البغوي في \"معالم التنزيل\" ٢/ ٢٦، وأبو حيَّان في \"البحر المحيط\" ٢/ ٤٤٢، وابن عادل في \"اللباب\" ٥/ ١٤٥، عن معاذ بن جبل، ومجاهد، مثله.","vol":"8","page":230},{"text":"وقال يحيى البكَّاء (١): قلت لسعيد بن جبير في أيام الحجاج: (إن الحسن) (٢) كان (٣) يقول لكم (٤): التقية باللسان، والقلب مطمئن بالإيمان؟ فقال سعيد: ليس في الإسلام تقية، إنما التقية من أهل الحرب (٥) (٦).\n(قوله تعالى) (٧): ﴿وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ﴾ أي: يخوفكم الله (٨) على موالاة الكفار، وارتكاب النهي، ومخالفة المأمور في نفسه.\nقال المفسرون: من عذاب نفسه وعقوبته وبطشه؛ لأن قول العرب: احذر فلانًا -أي: احذر ضرره، فالحذر من الضرر والعقاب، لا من الفاعل.\n_________\n(١) يحيى بن مسلم البكاء بصري من موالي الأزد، ويقال كوفي قال أبو زرعة: ليس بقويّ. وقال ابن سعد: ثقة، إن شاء الله. وضعفه الحافظ.\nانظر: \"الكامل\" لابن عدي ٧/ ٢٦٤٩، \"ميزان الاعتدال\" للذهبي ٤/ ٤٠٨.\n(٢) من (س)، (ن).\n(٣) في النسخ: قد. وحذفها أنسب لسياق العبارة.\n(٤) في الأصل: لك. بالإفراد. والمثبت من (س).\n(٥) ذكره ابن عادل الدمشقي في \"اللباب\" عن البكائي، وفيه: البكالي. وهو تصحيف، فلينظر.\nوانظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٤٣، \"حاشية الصاوي على تفسير الجلالين\" ١/ ٢٠٠، \"غرائب التفسير\" للنيسابوري ٣/ ١٦٧.\n(٦) التقية لها أحكام؛ وللوقوف على ذلك ينظر: \"مفاتيح الغيب\" للرازي ٨/ ١٤، \"المحرر الوجيز\" لابن عطية ١/ ٤٢٠، \"زاد المسير\" لابن الجوزي ١/ ٣٧٢، \"التبيان\" للطوسيّ ٢/ ٤٣٤ - ٤٣٥.\n(٧) من (س).\n(٨) من (س).","vol":"8","page":231},{"text":"وقال أهل المعاني: ويحذركم الله إياه؛ لأن الشيء والنفس والذات والاسم عبارة عن الوجود، ونفس الشيء هو الشيء بعينه، كقوله: ﴿فَاقْتُلُوا أَنْفُسَكُمْ﴾ (١) أي: ليقتل بعضكم بعضًا (٢).\nقال الأعشى:\nيومًا بأجودَ نائلًا منه إذا ... نفسُ البخيلِ تجهَّمتْ سُوَّالهَا (٣)\nأراد: إذا البخيل تجهّم بسؤَّاله (٤).\n﴿وَإِلَى اللَّهِ الْمَصِيرُ﴾.\n_________\n(١) البقرة: ٥٤.\n(٢) قال الشيخ الجمل في \"الفتوحات الإلهية\" ١/ ٤٢٨: وقدّر بعضهم حذف مضاف- أي: عقاب نفسه- وصرح بعضهم بعدم الاحتياج إليه، وليس بشيء؛ إذ لا بد من تقدير هذا المضاف؛ لصحة المعنى؛ لأن الذوات لا يتصور الحذر منها نفسها، إنما يتصور من أفعالها، وما يصدر منها.\nوقال ابن عادل الدمشقي في \"اللباب\" ٥/ ١٤٦: والفائدة في ذكر النفس: أنَّه لو قال: ويحذركم الله، فهذا لا يفيد أن الَّذي أريد التحذير منه هو عقاب يصدر من الله تعالى، أو من غيره، فلمّا ذكر النفس، زالت هذِه الأشياء. انتهى، مختصرًا. وانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٦٠، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٣٠، \"معاني القرآن\" للزجاج ١/ ٣٩٧، \"الوجيز\" للواحدي ١/ ٢٠٦.\n(٣) البيت في \"ديوانه\" (ص ٢٩) رقم (٢٤).\nوالتجهم: الغلظة في القول، والكلوح في الوجه. \"منال الطالب\" (ص ٤٧٨) (التجهّم).\n(٤) انظر: \"الصاحبي\" لابن فارس (ص ٤٢٢)، \"البحر المحيط\" لأبي حيان ٢/ ٤٤٣، \"اللباب\" لابن عادل الدمشقي ٥/ ١٤٦.","vol":"8","page":232},{"text":"<span data-type=\"title\" id=toc-688>٢٩ </span>- قوله -﷿-: ﴿قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ﴾\nيعني: قلوبكم، من مودة الكفار ﴿أَوْ تُبْدُوهُ﴾: من موالاتهم قولًا وفعلًا ﴿يَعْلَمْهُ اللَّهُ﴾.\nقال الكلبي: إن تُسرّوا ما في قلوبكم، من أمر رسول الله - ﷺ -، من التكذيب، أو تظهروه، بحربه وقتاله ﴿يَعْلَمْهُ اللَّهُ﴾ ويحفظه عليكم؛ حتَّى يجازيكم به (١) ويعاقبكم عليه ﴿وَيَعْلَمُ﴾: بالرفع، على الاستئناف (٢)، كقوله تعالى: ﴿قَاتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ﴾ الآية، إلى أن قال: ﴿وَيَتُوبُ اللَّهُ عَلَى مَنْ يَشَاءُ﴾ (٣) بالرفع، وقوله تعالى (٤): ﴿فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلَى قَلْبِكَ وَيَمْحُ اللَّهُ الْبَاطِلَ﴾ ثم قال (٥): ﴿وَيُحِقُّ الْحَقَّ﴾ (٦) على الابتداء (٧).\nومعنى الآية: إذا كان لا يخفى عليه شيء ﴿مَا فِي السَّمَاوَاتِ﴾ ولا (٨)\n_________\n(١) من (س).\n(٢) وليس منسوخًا على جواب الشرط، لأن علمه بما في السموات وما في الأرض غير متوقف على شرط، فلذلك جيء به مستأنفًا.\nانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٤٧، \"روح المعاني\" للألولسي ١/ ١٢٦.\n(٣) التوبة: ١٤.\n(٤) من (س)، (ن).\n(٥) من (س).\n(٦) الشورى: ٢٤.\n(٧) انظر: \"معاني القرآن\" للفراء ١/ ٢٠٦.\n(٨) من (س).","vol":"8","page":233},{"text":"﴿وَمَا فِي الْأَرْضِ﴾ فكيف يخفى عليه موالاتكم الكفَّار، وميلكم إليهم؛ مودة بالقلب، أو معونة بالقول والفعل (١).\n﴿وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-689>٣٠ </span>- قوله -﷿-: ﴿يَوْمَ تَجِدُ كُلُّ نَفْسٍ﴾\nنصب ﴿يَوْمَ﴾ (٢) بنزع حرف الصفة. أي: في يوم، وقيل: نصب؛ بإضمار فعل. أي: اذكروا، واتقوا يومًا (٣) (٤).\n﴿مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا﴾ أي: موفّرًا، لم يُبْخَس منه شيء.\nوليس يعني نفس الطاعة والمعصية؛ لأنهما عدمتا، ولا يجوز عليهما الإعادة، وإنما يعني: بيان ما عملت من خير أو شر، حاضرًا مكتوبًا، أو يعني: ثواب ما عملت من خير، وعقاب ما عملت من شر (٥).\n_________\n(١) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٤٧، \"نظم الدرر\" للإمام البقاعيِّ ٢/ ٦٠، \"التسهيل\" للغرناطيّ ١/ ١٨٤.\n(٢) في الأصل: يومًا بالنصب. والمثبت من (س).\n(٣) من (س).\n(٤) في نصب ﴿يَوْمَ﴾ أوجه، ذكرها أهل العلم، وما ذكره الثعلبي بعضها.\nانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٤٧ - ١٤٨، \"جامع البيان\" للطبري ٣/ ٢٣١، \"أمالي ابن الشجري\" ٢/ ٤٥٠، \"مغني اللبيب\" لابن هشام ٢/ ٥٩٥، \"البحر المحيط\" لأبي حبان ٢/ ٤٢٦.\n(٥) نظر: \"جامع البيان\" للطبري ٣/ ٢٣١، \"زاد المسير\" لابن الجوزي ١/ ٣٧٢، \"البحر المحيط\" لأبي حيان ٢/ ٤٢٧.","vol":"8","page":234},{"text":"قراءة العامة: بفتح الضاد، على المفعول (١)، وتصديقها قوله تعالى: ﴿وَوَجَدُوا مَا عَمِلُوا حَاضِرًا﴾ (٢).\nوقرأ عبيد بن عمير؛ (محضِرًا) بكسر الضاد (٣)، يريد أن عمله يحضره الجنّة، أو يسرع به، من: الحضور أو الحُضْر (٤).\n﴿وَمَا عَمِلَتْ مِنْ سُوءٍ﴾: جعله بعضهم خبرًا، في موضع النصب، وأعمل فيه الوجود، وجعل ﴿عَمِلَتْ﴾ صلة لها -أي: وتجد عملها (٥).\nوجعله بعضهم خبرًا مستأنفًا، وحينئذ (٦) يجوز في: ﴿يَوَدُّ﴾ الرفع، والجزم (٧)، ودليل هذا التأويل قراءة عبد الله بن مسعود: (وما عملت\n_________\n(١) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٢٧: \"معجم القراءات القرآنية\" لأحمد مختار سالم ١/ ٣٩٦.\n(٢) الكهف: ٤٩.\n(٣) في \"البحر المحيط\" لأبي حيان ٢/ ٤٢٧: عن عبيد بن عمير.\nوانظر: \"معجم القراءات القرآنية\" لأحمد مختار سالم ١/ ٣٩٦.\n(٤) قال العكبري في \"إعراب القراءات الشواذ\" ١/ ٣١١: والأشبه أن يكون متعديًا -أي: أحضر العمل الجزاء، ويبعد أن يكون: أحضر الغلام إذا عدا؛ إذ لا معنى له - هاهنا.\nوانظر: \"إعراب القرآن المجيد\" لأبي العز الهمدانيّ ١/ ٥٦١.\n(٥) انظر هذا الوجه في \"اللباب\" لابن عادل الدمشقي ٥/ ١٥٤، \"معاني القرآن\" للفراء ١/ ٢٠٦، \"التبيان\" للعكبري ١/ ٢٠٨.\n(٦) من (س)، (ن).\n(٧) قال الفراء: ولم أسمع أحدًا من القراء قرأها جزمًا.\nزاد النحاس: وإن كان جائزًا في النحو.\nانظر: \"معاني القرآن\" للنحاس ١/ ٢٠٦ - ٢٠٧، \"إعراب القرآن\" للنحاس ١/ ٣٦٦، \"البيان\" لابن الأنباري ١/ ١٩٩.","vol":"8","page":235},{"text":"من سوء ودَّت) (١).\n﴿لَوْ أَنَّ بَيْنَهَا﴾: بين النفس ﴿وَبَيْنَهُ﴾ يعني: وبين السوء ﴿أَمَدًا بَعِيدًا﴾ أي: مكانًا بعيدًا.\nوالأمد: الأجل، والغاية التي يُنْتَهى إليها (٢). قال الله تعالى: ﴿أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا﴾ (٣). وقال (﷿) (٤) ﴿فَطَالَ عَلَيْهِمُ الْأَمَدُ﴾ (٥).\nقال النابغة:\nإلا لمثلك، أو من أنت سابقهُ ... سبقَ الجواد، إذا استولى على الأمَدِ (٦)\n_________\n(١) بلفظ الماضي في: \"معاني القرآن\" للفراء ١/ ٢٠٦ - ٢٠٧، \"اللباب\" لابن عادل الدمشقي ٥/ ١٥٤، عن عبد الله بن مسعود.\n(٢) انظر: \"جامع البيان\" للطبري ٣/ ٢٣١، \"اللباب\" ٥/ ١٥٦، \"منال الطالب\" لابن الأثير (ص ٥٦٤).\n(٣) الجن: ٢٥.\n(٤) من (س)، (ن).\n(٥) الحديد: ١٦.\nانظر: \"معالم التنزيل\" للبغوي ٢/ ٢٧، \"الوسيط\" للواحديّ ١/ ٤٢٨.\n(٦) ينظر البيت في \"ديوان النابغة\" (ص ٨٢). من قصيدة له يمدح بها النعمان بن المنذر، ويعتذر إليه؛ مما بلغه عنه.\nوالأمد: الغاية تُجعل لخيل السباق، إذ تُركز في الأرض رايةٌ، يسعى لها الفارس، فإذا ما بلغها، واقتلعها، كان الفائز.\nانظر: \"تاج العروس\" للزبيدي ٤/ ٣٣٧ (أمد)، \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ٣٨٣ (أمد).","vol":"8","page":236},{"text":"وقال السدي: أمدًا بعيدًا -أي: مكانًا بعيدًا (١). وقال مقاتل (٢): كما بين المشرق والمغرب (٣). وقال الحسن: يود أحدهم أن لا يلقى عمله أبدًا. وقيل: يود لو (٤) أنَّه لم يعمله (٥).\n﴿وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ﴾ أي: رحيم بالمؤمنين منهم.\n\n<span data-type=\"title\" id=toc-690>٣١ </span>- قوله -﷿-: ﴿قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ﴾ الآية (٦).\nقال الحسن، وابن جريج: زعم أقوام على عهد رسول الله - ﷺ - أنهم يحبون الله، فقالوا: يا محمد، إنا نحب ربنا. فأنزل الله تعالى هذِه الآية، وجعل الله تعالى اتباع نبيِّه - ﷺ - عَلمًا لمحبته (٧).\nوروى جويبر (٨)، عن الضحاك (٩)، عن ابن عباس - ﵁ - قال: وقف النبي - ﷺ - على قريش، وهم في المسجد الحرام، وقد نصبوا أصنامهم،\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٢٣١ عن السدي بلفظه.\n(٢) ينظر قوله في \"تفسيره\" ١/ ٢٧٠.\n(٣) ذكره السمرقندي في \"بحر العلوم\" ١/ ٢٦١ عن مقاتل مثله.\n(٤) من (س).\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٢٣١ عن الحسن مثله.\n(٦) من (س)، (ن).\n(٧) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٣٣ عن الحسن نحوه. وفي \"جامع البيان\" للطبري ٣/ ٢٣٢، ٢٣٣ عن ابن جريج بمعناه. وقد ضعف الطبري ذلك.\n(٨) ضعيف جدًّا.\n(٩) هو ابن مزاحم الهلالي، صدوق، كثير الإرسال.","vol":"8","page":237},{"text":"وعلَّقوا عليها (١) بيض النعام، وجعلوا في آذانها الشنوف (٢)، وهم يسجدون لها، فقال لهم: \"يا معشر قريش، والله، لقد خالفتم ملة أبيكم إبراهيم وإسماعيل، ولقد كانا على الإسلام\". فقالت له قريش: يا محمد، إنما نعبد هذِه؛ حبًّا لله؛ ليقربونا إلى الله زلفى. فقال الله تعالى (٣): قل لهم، يا محمد: إن كنتم تحبون الله وتعبدون الأصنام؛ لتقربكم إليه (٤)، فاتبعوني يحببكم الله؛ فأنا رسوله إليكم، وحجته عليكم، وأنا أولى بالتعظيم من أصنامكم (٥).\nوروى الكلبي (٦)، عن أبي صالح (٧)، عن ابن عباس - ﵁ - قال: إن\n_________\n(١) من (س)، (ن).\n(٢) في الهامش من الأصل قوله: الشَّنْفُ: القرط الأعلى، والجمع. شنوف انتهى. وقوله صحيح؛ فقد قال ابن دُريد: الشنفُ: ما عُلّق في أعلى الأذن، والجمع: شنوف، وما عُلّق في أسفلها فهو قرط.\nانظر: \"جمهرة اللغة\" لابن دريد ٢/ ٨٧٤، \"الصحاح\" للجوهري ٤/ ١٣٨٣ (شنف)، \"المحيط في اللغة\" لإسماعيل بن عباد ٧/ ٣٤٣ (شنف).\n(٣) من (س).\n(٤) من (س).\n(٥) [*] الحكم على الإسناد:\nجويبر شديد الضعف، وطريق الضحاك عن ابن عباس منقطعة. وقد تقدَّم.\nالتخريج:\nذكر ابن عادل الدمشقيّ في \"اللباب\" ٥/ ١٥٧ عن الضحاك عن ابن عباس نحوه.\nوانظر: \"زاد المسير\" لابن الجوزي ١/ ٣٠٣، \"معالم التنزيل\" للبغوي ٢/ ٢٧، \"أسباب النزول\" للواحدي (ص ١٠٥ - ١٠٦).\n(٦) محمد بن سائب الكلبي، متهم بالكذب.\n(٧) باذام أبو صالح مولى أم هانئ، ضعيف مدلس.","vol":"8","page":238},{"text":"اليهود لمَّا قالوا: نحن أبناء الله وأحباؤه. أنزل الله تعالى هذِه الآية. فلمَّا نزلت، عرضها رسول الله - ﷺ - على اليهود، فأبوا أن يقبلوها (١).\nوروى محمد بن إسحاق، عن محمد بن جعفر بن الزبير قال: نزلت في نصارى نجران، وذلك؛ أنهم قالوا: إنما نعظِّم المسيح ونعبده؛ حبًّا لله؛ وتعظيمًا له. فقال الله تعالى: قل لهم، يا محمد: إن كنتم تحبون الله، وكان عظيم قولكم في عيسى؛ حبًّا لله، وتعظيمًا له، فاتبعوني (يحببكم الله) (٢) أي: أتبعوا شريعتي في سنتي، يحببكم الله (٣).\n_________\n(١) الحكم على الإسناد:\nطريق الكلبي عن أبي صالح عن ابن عباس واهية.\nانظر: \"الإتقان\" للسيوطي ٢/ ٢٤٢، \"زاد المسير\" لابن الجوزي ١/ ٣٠٣، \"معالم التنزيل\" للبغوي ٢/ ٢٧.\nالتخريج:\nروي في \"تنوير المقباس\" للفيروزآبادي (ص ٦٠) من طريق محمد بن مروان السدي عن الكلبيّ عن أبي صالح، عن ابن عباس بنحوه. وفيه قصة. وهذِه سلسلة الكذب كما أشار السيوطي في \"الإتقان\" ٢/ ٢٤٢.\n(٢) من (س)، (ن).\n(٣) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢٣٣ من طريق محمد بن إسحاق به نحوه، وهو مرسل.\nوانظر: \"السيرة النبوية\" لابن هشام ٢/ ٢٢٨، \"مفاتيح الغيب\" للرازي ٨/ ١٦، \"اللباب\" لابن عادل الدمشقي ٥/ ١٥٧. قال الطبري في \"جامع البيان\" ٦/ ٣٢٤: وأولى القولين بتأويل الآية قول محمد بن جعفر بن الزبير؛ لأنه لم يجر لغير وفد =","vol":"8","page":239},{"text":"وحب المؤمنين لله ﷿: اتباعهم أمره، وقصدهم طاعته ورضاه، وحب الله المؤمنين: ثناؤه عليهم، وثوابه لهم، وعفوه عنهم، فذلك قوله تعالى: ميووَيَغفِ ﴿وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾ (١)\n[٧٦٧] أنشدنا (٢) أبو القاسم الحبيبي (٣)، أنشدنا أبو أحمد محمد ابن إبراهيم الصريميُّ (٤)، أنشدنا عبدان بن محمد بن عيسى (٥)، أنشدنا إبراهيم بن عبد الله الخلال (٦) لعبد الله بن المبارك (٧):\nتعصي الإله وأنت تظهر حبهُ ... هذا محال في الفعال بديعُ\n_________\n= نجران في هذِه السورة، ولا قبل هذِه الآية ذكر قوم ادّعوا أنهم يحبون الله، ولا أنهم يعظمونه.\n(١) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٥٨، \"معالم التنزيل\" للبغوي ٢/ ٢٧، \"مدارك التنزيل\" للنسفي ١/ ١٧١.\n(٢) في الأصل: حدثنا. والمثبت من إن)، (س).\n(٣) الحسن بن محمد بن حبيب، قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) أبو محمد المروزي الزاهد، الإمام الكبير، فقيه مرو، سمع قتيبة بن سعيد، وأبا كريب وجماعة\" روى عنه الطبراني، وعلي بن حمشاذ، وطائفة. أظهر مذهب الشافعي بخرسان.\nقال الخطيب في \"تاريخ بغداد\" ١١/ ١٣٥: كان ثقة حافظًا صالحًا زاهدًا.\nوانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ١٣.\n(٦) هو إبراهيم بن عبد الله بن أحمد المروزي أبو إسحاق الخلال، روى عنه النسائي وغيره، وذكره ابن حبان في \"الثقات\" ٨/ ٧٥، وقال الحافظ: صدوق.\nانظر: \"تهذيب الكمال\" للمزي ١/ ١١٩، \"تقريب التهذيب\" لابن حجر (١٩٢).\n(٧) ثقة، ثبت، فقيه، مجاهد.","vol":"8","page":240},{"text":"لو كان حبك صادقًا لأطعته ... إن المحب لمن يحب مطيعُ (١)\n[٧٦٨] حدثنا أبو محمد الحسن بن أحمد المَخْلَديُّ (٢)، أنا أبو حاتم مكي بن عبدان التميمي (٣)، ثنا أحمد بن يوسف السلمي (٤)، ثنا عبيد الله بن موسى (٥).\n[٧٦٩] وأخبرنا ابن فنجويه (٦)، ثنا عمر بن الخطاب (٧)، ثنا عبد الله ابن الفضل (٨)، أخبرنا علي بن محمد (٩)، ثنا عبيد الله (١٠)، عن عبد الأعلى بن أعين (١١)، عن يحيى بن أبي كثير (١٢)، عن عروة (١٣)\n_________\n(١) جاء في رواية أن البيتين للشافعي، كما في \"ديوانه\" (ص ٩٢)، وقيل: لمحمود الورّاق، كما في \"بهجة المجالس\" لابن عبد البر النمريّ ١/ ٣٩٥.\nوانظر: \"الكامل\" للمبرد ١/ ٢٣٤، \"العقد الفريد\" لابن عبد ربّه ٣/ ١٦٨.\n(٢) إمام صدوق، مسند، عدل.\n(٣) من إن)، وهو محدث ثقة متقن.\n(٤) النيسابوري المعروف بحمدان حافظ ثقة.\n(٥) هو ابن أبي المختار: ثقة كان يتشيع.\n(٦) ثقة صدوق، كثير الرواية للمناكير.\n(٧) لم يتبين لي من هو.\n(٨) لم أجده.\n(٩) هو الطَنَافسيّ، ثقة، عابد.\n(١٠) ابن موسى، ثقة كان يتشيع.\n(١١) ضعيف.\n(١٢) ثقة، ثبت. لكنه يدلس، ويرسل.\n(١٣) ابن الزبير بن العوام، ثقة.","vol":"8","page":241},{"text":"عن عائشة ﵂ قالت: قال رسول الله - ﷺ -: \"الشرك أخفى من دبيب النمل، على الصفا، في الليلة الظلماء، وأدناه أن يحب المرء، على الشيء من الجَوْر، ويبغض المرء على الشيء من العدل، وهل الدين إلَّا الحب في الله، والبغض في الله؟ ! \" (١).\n_________\n(١) [٧٦٨] [٧٦٩] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأن فيه عبد الأعلى منكر الحديث، ضعيف، وفيه يحيى بن أبي كثير: لم يسمع من عروة؛ فهو منقطع.\nالتخريج:\nأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٣٢، والحاكم في \"المستدرك\" ٢/ ٢٩١، والعقيلي في \"الضعفاء\" ٣/ ٦٠ - ٦١ (١٠٢٤)، وأبو نعيم في \"حلية الأولياء\" ٩/ ٢٥٣، وابن الجوزي في \"العلل المتناهية\" ٢/ ٨٢٣ (١٣٧٨) من طرق، عن عبيد الله بن موسى به نحوه.\nقال الحاكم: صحيح الإسناد ولم يخرّجاه. انتهى. وتعقّبه الذهبي فقال: عبد الأعلى: قال الدارقطني: ليس بثقة. وانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٥٢٩. وقال العقيلي: عبد الأعلى بن أعين، عن يحيى بن أبي كثير، جاء بأحاديث منكرة، ليس فيها شيء محفوظ. وقال أبو حاتم: قال أبو زرعة: هذا حديث منكر، وعبد الأعلى منكر الحديث، ضعيف. انتهى. وضعفه ابن الجوزي، والهيثميّ في \"مجمع الزوائد\" ١٠/ ٢٢٣ بعبد الأعلى.\nوله شاهد من حديث أبي بكر الصديق - ﵁ -.\nأخرجه ابن عدي في \"الكامل\" ٩/ ٩٨ (٢١٣٩)، وأبو نعيم في \"حلية الأولياء\" ٧/ ١١٢، وابن حبّان في \"المجروحين\" ٣/ ١٣٠، وذكره ابن الجوزي في \"العلل المتنا هية\" ٢/ ٨٢٤، وأورده الذهبي في \"ميزان الاعتدال\" ٤/ ٤٠٣ من طريق يحيى ابن كثير عن الثوري عن إسماعيل عن قيس عن أبي بكر مرفوعًا نحوه، وفيه زيادة. قال ابن الجوزي: قال أبو حاتم الرازي: يحيى بن كثير ذاهب الحديث جدًّا. وقال الدارقطني: لا يصح هذا الحديث عن الثوريّ، ولا عن إسماعيل، ويحيى =","vol":"8","page":242},{"text":"قال الله تعالى: ﴿قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ﴾ الآية. فلمَّا نزلت هذِه الآية قال عبد الله بن أبيٍّ لأصحابه: إن محمدًا يجعل طاعته كطاعة (١) الله، ويأمرنا أن نحبه، كما أحب النصارى عيسى ابن مريم، فنزل قوله ﷿:\n\n<span data-type=\"title\" id=toc-691>٣٢ </span>- ﴿قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ فَإِنْ تَوَلَّوْا﴾ (٢)\nأي: أعرضوا عن طاعتهما ﴿فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ﴾: لا يرضى فعلهم، ولا يثني عليهم، ولا يغفر لهم.\n[٧٧٠] أخبرنا أبو عمرو الفراتيُّ (٣)، أنا الهيثم بن كليب (٤)، حدثنا إبراهيم بن عبد الله العبسي (٥)، أخبرنا وكيع (٦)، عن الأعمش (٧)، عن\n_________\n= ابن كثير متروك الحديث.\nانظر: \"المجروحين\" لابن حبان ٣/ ١٣٠، \"الجامع الصغير\" للسيوطي ٢/ ٤١.\n(١) في الأصل: لطاعة. والمثبت من (س).\n(٢) هذا تتمة للحديث السابق، وتقدّم أنَّه من رواية محمد بن مروان السدي عن الكلبيّ عن أبي صالح عن ابن عباس، وهذِه سلسلة الكذب.\nانظر \"التفسير والمفسرون\" للذهبي ١/ ٨٠ - ٨١.\n(٣) أحمد بن أُبي، لم يذكر بجرح أو تعديل.\n(٤) الإمام صاحب \"المسند الكبير\"، الحافظ، الثقة.\n(٥) أبو إسحاق بن عبد الله بن عمر بن أبي الخبيري، العبسي، القصار، الكوفي، حدث عن وكيع ومصعب بن المقدام وجعفر بن عون، وآخرين. حدث عنه خيثمة بن سليمان، والأصم وعلي بن الرحمن بن ماتي، ذكره ابن حبان في \"الثقات\" ٨/ ٨٨. وانظر \"الإكمال\" لابن ماكولا ٢/ ٢٥٥ - ٢٥٦.\n(٦) ابن الجراح، ثقة حافظ عابد.\n(٧) سليمان بن مهران، ثقة حافظ، لكنه يدلس.","vol":"8","page":243},{"text":"أبي صالح (١)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن عصى الإمام فقد عصاني\" (٢).\n_________\n(١) باذام أبو صالح، ضعيف يرسل.\n(٢) [٧٧٠] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وفيه أيضًا: الأعمش، وهو ثقة، لكنه يدلّس. قال ابن أبي حاتم: قال أبي: لم يسمع من أبي صالح مولى أم هانئ، هو مدلس عن الكلبيّ. وقال عبد الله بن أحمد بن حنبل عن أبيه: الأعمش عن أبي صالح -يعني مولى أم هانئ- منقطع كما في \"تهذيب التهذيب\" لابن حجر ٤/ ٢٢٤. وأبو صالح باذام: ضعيف. وهو صحيح من غير هذا الوجه.\nالتخريج:\nأخرج الإمام أحمد في \"المسند\" ٢/ ٢٥٢، ٧٤٣٤، ٢/ ٤٧١ (١٠٠٨٩)، وابن ماجة في كتاب الجهاد، باب طاعة الإمام (٢٨٥٩) عن الأعمش عن أبي صالح به مثله. ورواه مسلم في كتاب الإمارة، باب وجوب طاعة الأمراء في غير معصية (١٨٣٥)، وأبو عوانة في \"المسند\" ٢/ ١٠٩، والطحاوي في \"شرح مشكل الآثار\" ١٤/ ٣١٢ (٥٦٤٣)، وفي \"شرح معاني الآثار\" ١/ ٤٠٤، وأحمد في \"المسند\" ٢/ ٤٦٧ (١٠٠٣٧) من طريق أبي علقمة يحدّث عن أبي هريرة، مرفوعًا، نحوه. وفيه زيادة.\nوأخرج عبد الرزاق في \"المصنف\" ١٠/ ٢٨٨ (٤٩٩٧) من طريق أبي سلمة عن أبي هريرة نحوه.","vol":"8","page":244},{"text":"<span data-type=\"title\" id=toc-692>٣٣ </span>- قوله -﷿-: ﴿إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا﴾ الآية (١).\nقال ابن عباس - ﵁ -: قالت اليهود: نحن من أبناء إبراهيم وإسحاق ويعقوب، ونحن على دينهم ومنهاجهم. فأنزل الله تعالى هذِه الآية (٢) (٣). يعني: أن الله اصطفى آدم، وهؤلاء الذين قلتم بالإسلام، وأنتم على غير دين الإسلام.\nواصطفى: افتعل، من الصفوة: وهي الخالص من كل شيء (٤). يعني: اختار، واستخلص آدم أبا البشر كلهم، ونوحًا شيخ المرسلين، ﴿وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ﴾.\nقال قوم: أراد بآل إبراهيم وآل عمران: إبراهيم وعمران أنفسهما، كقوله تعالى: ﴿وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ﴾ (٥) يعني: موسى وهارون ﵉.\nوقال الشاعر (٦):\n_________\n(١) من (ن).\n(٢) من (س)، (ن).\n(٣) ذكر البغوي في \"معالم التنزيل\" ٢/ ٢٨، وأبو حيَّان في \"البحر المحيط\" ٢/ ٤٥٢، وابن الجوزي في \"زاد المسير\" ١/ ٣٧٤ عن ابن عباس مثله.\n(٤) انظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ١٩٨ (صفو)، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٢٩٢ (صفو).\n(٥) البقرة: ٢٤٨.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٦٢، \"الوسيط\" للواحدي ١/ ٤٣٠.\n(٦) هو عبد الله بن أراكة الثقفي الحطيئة، والبيت من قصيدة له في رثاء النبي - ﷺ - \"ديوان الحطيئة\" (ص ٢٢٣).","vol":"8","page":245},{"text":"ولا تنسَ مَيْتًا، بعد مَيْتٍ، أجنَّهُ ... عليٌّ، وعبّاسٌ، وآلُ أبي بكرِ (١)\nيعني: أبا بكر (٢).\nوقال الباقون: آل إبراهيم: إسماعيل وإسحاق ويعقوب سباط، وإن محمدًا - ﷺ - من آل إبراهيم (٣).\n﴿وَآلَ عِمْرَانَ﴾ قال مقاتل (٤): هو عمران بن يصهر (بن فاهت) (٥) ابن لاوي بن يعقوب، وآله: موسى وهارون (٦).\nوقال الحسن ووهب: هو عمران بن أشهم بن ماثان، من ولد\n_________\n(١) أوردت بعض الكتب البيت مستشهدًا به على أن (الآل) يطلق ويراد به الشيء نفسه. ويروى: فلا تبك.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٦٣، \"اللباب\" لابن عادل الدمشقي ٢/ ٥٣، ٥/ ١٦٥، \"الدر المصون\" للسمين الحلبى ١/ ٣٤٢.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٦٣، \"البحر المحيط\" لأبي حيان ٢/ ٤٣٤، \"فتح القدير\" للشوكاني ١/ ٣٣٣.\n(٣) قال ابن عادل الدمشقي في \"اللباب\" ٥/ ١٦٥: والصحيح أن المراد بهم: الأولاد: إسماعيل، وإسحاق، ويعقوب، وا لأسباط، وأن محمدًا -ﷺ- من آل إبراهيم. انتهى.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٣٠.\n(٤) \"تفسيره\" ١/ ٢٧١، وفيه: موسى وهارون.\n(٥) من (س)، (ن).\n(٦) قال ابن الأثير في \"الكامل في التاريخ\" ١/ ٣١١: إنها ليست من نسل هارون، وإنما هي من سبط يهوذا بن يعقوب، من نسل سليمان بن داود، وهارون من ولد لاوي بن يعقوب.","vol":"8","page":246},{"text":"سليمان بن داود بن إيشا، وآله: مريم وعيسى ﵈ (١).\nوقيل: هو عمران بن ماثان (٢).\nوإنما خص هؤلاء بالذكر، من بين الأنبياء والرسل، لأن الأنبياء والرسل بقَضِّهم وقضيضهم (٣) من نسلهم (٤) ﴿عَلَى الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-693>٣٤ </span>- ﴿ذُرِّيَّةً﴾\nنصب؛ على الحال، قاله الأخفش (٥).\nوقال الفراء: على القطع؛ لأن الذرية نكرة، وآل إبراهيم وآل عمران معرفان (٦). وقال الزجاج: نصب على البدل (٧)، وقيل: على\n_________\n(١) انظر: \"المنتظم\" لابن الجوزي ١/ ٣١٠، \"الكامل في التاريخ\" لابن الأثير ١/ ٢٩٨، \"تاريخ ابن خلدون\" ٢/ ١٦٧، \"تاريخ الرسل والملوك\" للطبري ١/ ٥٨٦.\n(٢) انظر: \"الكامل في التاريخ\" لابن الأثير ١/ ٢٩٨، \"فتح البيان\" للقنوجي ٢/ ٢٢٣. وزاد: وليس نبيًّا.\n(٣) أي: بأجمعهم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٧٦ (قضض)، \"تاج العروس\" للزبيدي ١٩/ ٢٧ (قضض).\n(٤) انظر: \"الوسيط\" للواحدي ١/ ٤٣٠، \"قصص الأنبياء\" لابن كثير ٢/ ٤٧٨.\n(٥) انظر قوله في كتابه \"معاني القرآن\" ١/ ٢٠٠، وزاد: ويكون على البدل.\nوانظر: \"الدر المصون\" للسمين الحلبي ٣/ ١٢٨.\n(٦) انظر قول الفراء في كتابه: \"معاني القرآن\" ١/ ٢٠٧، ولفظه: نصب الذرية على الجهتين: إحداهما: أن نجعل الذرية قطعًا من الأسماء قبلها؛ لأنهن معرفة، وإن شئت نصبت على التكرير .. ولو استأنفت، فرفعت، لكان صوابًا. انتهى.\nوانظر: \"الكشاف\" ١/ ٥٤٨.\n(٧) \"معاني القرآن\" ١/ ٣٩٩، وزاد: وجائز أن ينصب على الحال.","vol":"8","page":247},{"text":"التكرير أي (١): واصطفى ذرية (٢).\n﴿بَعْضُهَا مِنْ بَعْضٍ﴾ أي: بعضها من ولد بعض. وقال أبو رَوْقَ: على دين بعض (٣). ﴿وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾.\n[٧٧١] أخبرنا أبو محمد عبد الله بن محمد القاري (٤)، ثنا أبو الحسين محمد بن عثمان بن الحسن النصيبي (٥)، ثنا أبو بكر محمد ابن الحسن بن صالح السبيعييُّ (٦)، أخبرنا أحمد بن محمد بن سعيد (٧)، ثنا أحمد بن هيثم (٨) بن أبي نعيم (٩)، حدثنا أبو جنادة السَّلوليُّ (١٠)، (عن الأعمش) (١١)، عن أبي وائل (١٢) قال: قرأت في\n_________\n(١) من (س)، (ن).\n(٢) انظر: \"الوسيط\" للواحدي ١/ ٤٣٠، \"معاني القرآن\" للفراء ١/ ٢٠٧.\n(٣) انظر: قول أبي حيان في: \"البحر المحيط\" ٢/ ٤٣٦ وفيه: أبو روت -بالتاء، وهو تصحيف، \"الوسيط\" للواحدي ١/ ٤٣٠، \"اللباب\" لابن عادل الدمشقي ٥/ ١٦٦، وهذا على أن (ش) للتبعيض حقيقةً، أو للتبعيض مجازًا.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٦٤.\n(٤) لم أجده.\n(٥) كذاب، روى للشيعة مناكير ووضع لهم.\n(٦) لم أجده.\n(٧) المعروف بابن عقدة، صاحب معرفة وحفظ، مقدم في هذِه الصنعة إلا أن مشايخ بغداد يسيئون الثناء عليه.\n(٨) في الأصل: سمس. والمثبت من (س)، (ن).\n(٩) لم أجده.\n(١٠) حصين بن مخارق: متهم بالكذب.\n(١١) من (س)، (ن)، وهو سليمان بن مهران، ثقة حافظ، لكنه يدلس.\n(١٢) شقيق بن سلمة، ثقة.","vol":"8","page":248},{"text":"مصحف. عبد الله بن مسعود - ﵁ -: (إن الله اصطفى آدم ونوحًا وآل إبراهيم وآل عمران وآل محمد على العالمين) (١).\nقال الجريري: لما مات الحسن البصري ﵀وكان مات عشيَّة الجمعة (٢) - فلمَّا صلَّى الناس الجمعة حملوه، فلم تترك الناس الصلاة في مسجد الجماعة بالبصرة، منذ كان الإسلام، إلَّا يوم مات الحسن، وإنَّ الناس تبعوا جنازته، فلم يحضر أحد يصلي في المسجد صلاة العصر.\nقال الجريري: فسمعت مناديًا ينادي: إن الله اصطفى آدم ونوحًا وآل إبراهيم وآل عمران على العالمين، واصطفى الحسن على أهل زمانه.\n\n<span data-type=\"title\" id=toc-694>٣٥ </span>- قوله -﷿-: ﴿إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا﴾\nوهي: حنَّة بنت فاقوذ بن حبيل، أم مريم، جدة عيسى ﵇ (٣).\nوأما عمران: فقال ابن عباس ومقاتل: هو عمران بن ماثان، وليس\n_________\n(١) [٧٧١] الحكم على الإسناد:\nفي إسناده من لم أجده، والنصيبي روى للشيعة مناكير ووضع لهم، وأبو جنادة؛ متهم بالكذب. وفي \"البحر المحيط\" لأبي حيان ٢/ ٤٥٤: عن عبد الله.\nوانظر: \"معجم القراءات القرآنية\" لأحمد مختار عمر ١/ ٣٩٨.\n(٢) في الأصل: جمعة من دون (أل). والمثبت من (ن).\nولم أقف على قوله.\n(٣) انظر: \"قصص الأنبياء\" لابن كثير ٢/ ٤٧٩، \"المنتظم\" لابن الجوزي ١/ ٣١٠ -\n٣١١، \"تاريخ ابن الوردي\" ١/ ٣٩.","vol":"8","page":249},{"text":"بعمران أبي موسى ﵇، وبينهما ألف وثماثمائة سنة، وكان بنو ماثان رؤوس بني إسرائيل، وأحبارهم، وملوكهم (١).\nوقال محمد (٢) بن إسحاق: (هو عمران بن ياشم بن أمون بن متشا ابن حزقيا بن إحريق بن يوثام بن عزاريا بن أمصيا بن ياوش بن أحزيهو ابن يارم بن يهفاشاط بن أسا بن أبيا بن رحبعم بن سليمان بن داود ﵉) (٣).\nقوله (٤): ﴿رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ﴾ أي: نذرًا (مني لك) (٥) والنذر: ما أوجبه الإنسان على نفسه، بشريطة كان ذلك أو بغير شريطة (٦). قال الله تعالى: ﴿فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمً﴾ (٧) أي: أوجبت.\nوقال النبي - ﷺ -: \"من نذر أن يطيع الله فليطعه، ومن نذر أن يعصي\n_________\n(١) انظر: \"قصص الأنبياء\" لابن كثير ٢/ ٤٧٩، \"المنتظم\" لابن الجوزي ١/ ٣١٠،\n\"الكامل في التاريخ\" لابن الأثير ١/ ٢٩٨، \"تاريخ ابن خلدون\" ٢/ ١٦٧.\n(٢) من (س)، (ن).\n(٣) القول لا يستقيم في جميع النسخ، إما لطمس، أو عدم وضوح، أو تصحيف أو تحريف، والمثبت قد استظهرته من: \"المنتظم\" لابن الجوزي ١/ ٣١٠، \"الكامل\" لابن الأثير ١/ ٢٩٨، \"تاريخ ابن خلدون\" ٢/ ١٦٧.\n(٤) من (س).\n(٥) من (س)، (ن).\n(٦) انظر: \"معجم مقاييس اللغة\" ٥/ ٤١٤ (نذر)، \"مجمل اللغة\" لابن فارس ٤/ ٨٦٣ (نذر)، \"معجم متن اللغة\" لأحمد رضا ٥/ ٤٣٣ (نذر).\n(٧) مريم: ٢٦.","vol":"8","page":250},{"text":"الله فلا يعصه\" (١).\nوقال الأعشى:\n(غشيتُ لليلى بليلٍ خدورا ... وطالبتُها) (٢)، ونذرتُ النذورا (٣)\nومن هذا قولهم: نذر فلان دم فلان -أي: أوجب على نفسه قتله.\nقال جميل:\nفليتَ رجالًا، فيكِ قد نذروا دمي ... وهمّوا بقتلي، يا بثينَ، لقوني! (٤)\n﴿مُحَرَّرًا﴾ أي: عتيقًا خالصًا لله تعالى، خادمًا للكنيسة، حبيسًا\nعليها، مفرغًا لعبادة الله ولخدمة الكنيسة، لا أشغله بشيء من الدنيا.\nوكل ما أُخْلِص، فهو محرر، يقال: حرَّرْتُ العبد، إذا أعتقتُه،\n_________\n(١) التخريج:\nأخرج البخاري في كتاب الأيمان والنذور، باب الوفاء بالنذر (٦٦٩٦)، ومسلم في كتاب النذر، باب لا وفاء لنذر في معصية الله (١٦٤١)، والترمذي في كتاب النذور، باب من نذر أن يطيع الله فليطعه (١٥٢٦) من طرق، عن عائشة مثله.\n(٢) في الأصل: عسى لليليى تميل خدوراه طالبتها. وهو غير واضح، ولا مفهوم، والمثبت من (س)، (ن) و\"ديوان الأعشى\".\n(٣) البيت من قصيدة للأعشى، يمدح فيها هَوْذة بن علي الحنفي، كما في \"ديوانه\" (ص ٩٣).\nوانظر: \"تاج العروس\" للزبيدي ٧/ ٥١٧ (نذر).\n(٤) البيت من قصيدة لجميل، كما في \"ديوانه\" (ص ١٠٢).\nوانظر: \"لسان العرب\" لابن منظور ١٤/ ١٠٠ (نذر).","vol":"8","page":251},{"text":"وحرَّرْتُ الكتاب، إذا أصلحتهُ، وأخلصته، فلم يبق فيه ما يحتاج إلى إصلاحه. ورجل حرُّ إذا كان خالصًا لنفسه، ليس لأحد عليه متعلق. والطين الحر: الَّذي خلص من الرمل (١) والحماة والعيوب (٢).\nو﴿مُحَرَّرًا﴾ نصب على الحال (٣).\nقال الكلبي وابن إسحاق وغيرهما: كان المحرر إذا حرر، جعل في الكنيسة؛ يقوم عليها ويكنسها ويخدمها، ولا يبرحها، حتَّى يبلغ الحلم، ثم يخيَّر: فإن أحب أن يقيم فيها (٤) أقام (٥)، وإن أحب أن يذهب، ذهب حيث شاء، فإن أراد أن يخرج بعد التخيير (٦) لم يكن له ذلك (٧).\n_________\n(١) من (س).\n(٢) هذا الَّذي قاله ذكره جمهور اللغويين.\nانظر: \"تاج العروس\" للزبيدي ١٠/ ٥٩١ (حرر)، \"الصحاح\" للجوهري ٢/ ٦٢٩، \"معجم متن اللغة\" للشيخ أحمد رضا ٢/ ٥٩ (حرر)، \"مجاز القرآن\" لأبي عبيدة ١/ ٩٠، \"أحكام القرآن\" لابن العربي المالكيّ ١/ ٢٧٠.\n(٣) في نصبه أوجه، وما ذكره الثعلبي أحدها.\nانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٦٩ - ١٧٠، \"معاني القرآن\" للأخفش ١/ ٢١٥، \"البيان\" لابن الأنباري ١/ ٢٠٠، \"مشكل إعراب القرآن\" لمكي ١/ ١٥٦.\n(٤) من (س).\n(٥) في الأصل: فإن أحب أن يقيم، أقام فيه. وترتيب العبارة كما في (س).\n(٦) في الأصل: بعد التحرير مع التخيير وهي عبارة غير مفهومة، والمثبت من (س).\n(٧) ذكره ابن الأثير في \"الكامل في التاريخ\" ١/ ٢٩٨.\nوانظر: \"السيرة النبوية\" لابن هشام ٢/ ٥٧٩، \"الوسيط\" للواحدي ١/ ٤٣٠.","vol":"8","page":252},{"text":"ولم يكن (أحد من) (١) الأنبياء والعلماء إلا ومن نسله محرر لبيت المقدس، ولم يكن يحرر إلا الغلمان، وكانت الجارية لا تكلف ذلك، ولا تصلح له؛ لما يصيبها من الحيض والأذى (٢)، فحررت أم مريم ما في بطنها، وكانت القصة في ذلك:\nأن زكريا وعمران تزوجا أختين (٣)، فكانت أشياع بنت فاقوذ أم يحيى عند زكريا ﵇، وحنَّة بنت فاقوذ أم مريم عند عمران، وكان الله تعالى أمسك عن حنَّة الولد، حتَّى أسنَّت وعجزت، وكانوا أهل بيت من الله تعالى (٤) بمكان.\nفبينما هي في ظل شجرة إذ أبصرت بطائر يُطعِم فرخًا، فتحركت لذلك نفسها للولد، فدعت الله تعالى أن يهب لها ولدًا، وقالت: اللهم! لك عليَّ -إن رزقتني ولدًا- أن أتصدق به على بيت\n_________\n(١) في الأصل: ولم يكن لأحد. والمثبت من (س).\n(٢) هذا الَّذي قاله ذكره جمع من أهل العلم.\nانظر: \"معاني القرآن\" للزجاج ١/ ٤٠١، \"الوسيط\" للواحدي ١/ ٤٣٠، \"التبيان\" للطوسي ١/ ٢٥٤، \"جامع البيان\" للطبري ٣/ ٢٣٥ - ٢٣٧.\n(٣) هذِه القصة من الإسرائيليات التي انتشرت في هذا التفسير وتوسع في ذكرها الثعلبي، ومن المعلوم لكل من له دراية بسير الأنبياء وأنسابهم أن امرأة زكريا أخت مريم وكلتاهما ابنة عمران، لقول النبي - ﷺ - في حديث الإسراء والمعراج من حديث أنس بن مالك: \" .. فإذا أنا بابني الخالة عيسى بن مريم ويحيى بن زكريا صلوات الله عليهما فرحبا .. \" الحديث. أخرجه البخاري كتاب فضائل الصحابة، باب المعراج (٣٨٨٧)، ومسلم كتاب الإيمان، باب الإسراء برسول الله - ﷺ - إلى السماوات (١٦٢)، وغيرهما.\n(٤) من (ن).","vol":"8","page":253},{"text":"المقدس (١)، فيكون من سدنته (٢) وخدمه؛ نذرًا وشكرًا، فحملت بمريم، فحررت ما في بطنها ولم تعلم ما هو. فقال لها زوجها: ويحك! ما صنعتِ؟ ! أرأيتِ إن كان ما في بطنِكِ أنثى، وعورة (٣) لا تصلح لذلك؟ ! فوقعا جميعًا في هم؛ من ذلك، فهلك عمران، وحنَّة حامل بمريم (٤).\n\n<span data-type=\"title\" id=toc-695>٣٦ </span>- ﴿فَلَمَّا وَضَعَتْهَا﴾\nأي: ولدتها -إذا هي جارية، والهاء في قوله تعالى: ﴿وَضَعَتْهَا﴾ راجعة إلى النذيرة، لا إلى ما ولد (٥)، ولذلك أنّث (٦).\n_________\n(١) بيت المقدس: أي: البيت المقدّس، المطهّر، الَّذي يتطهر به من الذنوب. وفضائل بيت المقدس كثيرة، وهو المسجد الأقصى في مدينة القدس، من مدن فلسطين.\nانظر: \"معجم البلدان\" لياقوت ٥/ ١٦٦.\n(٢) السَدَن- محركة، وسدن سَدَنا وسدانة: خَدَم الكعبة، أو بيت الصنم، والاسم: السِّدَانة -بالكسر. وسدن: عمل الحجابة، فهو سادن.\nانظر: \"تاج العروس\" للزبيدي ٩/ ٢٣٣، \"ترتيب القاموس\" للزاوي ٢/ ٥٤٢ (سدن).\n(٣) من (س)، (ن).\n(٤) ذكر القصة: أبو جعفر النحاس في \"إعراب القرآن\" ١/ ٣٦٩، والطبري في \"جامع البيان\" ٣/ ٢٣٥ (٥٣٩٦، ٥٣٩٧)، وابن كثير في \"قصص الأنبياء\" ٢/ ٤٧٩، عن محمد بن إسحاق بنحوه.\n(٥) من (ن).\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٦٧، \"اللباب\" لابن عادل الدمشقي ٥/ ١٧٢.","vol":"8","page":254},{"text":"﴿قَالَتْ﴾: حنّة، وكانت ترجو (١) أن يكون غلامًا؛ فلذلك حررت ﴿رَبِّ إِنِّي وَضَعْتُهَا أُنْثَى﴾ اعتذارًا إلى الله ﷿ (٢).\n﴿وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ﴾: إخبارًا عن الله تعالى. وهي قراءة العامَّة (٣). وقرأ على وإبراهيم النخعيّ وابن عامر وأبو بكر ويعقوب: (وضعت) برفع التاء (٤)، جعلوها من كلام أم مريم.\n﴿وَلَيْسَ الذَّكَرُ كَالْأُنْثَى﴾: في خدمة الكنيسة، والعبَّاد الذين فيها؛ لعورتها، وضعفها، وما يعتريها من الحيض، والنفاس، والأذى.\nقول أم مريم: ﴿وَإِنِّي سَمَّيْتُهَا مَرْيَمَ﴾ وهي بلغتهم: العابدة والخادمة، وكانت مريم أجمل النساء في وقتها، وأفضلهن.\n[٧٧٢] أخبرني ابن فنجويه (٥)، أنا أحمد بن محمد بن إسحاق السنيُّ (٦)، حدثني عبد الملك بن محمود بن سميع (٧)، ثنا محمد بن\n_________\n(١) في الأصل: تدعو. والمثبت من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) وقد رَّجح الطبري في \"جامع البيان\" ٣/ ٢٣٧ هذِه القراءة؛ لأنها القراءة المستفيضة، ولا يتدافع صحتها.\nوانظر: \"إعراب القراءات السبع\" ١/ ١١١، \"الحجة\" لابن زنجلة (ص ١٦٠)، \"التذكرة\" لابن غلبون ٢/ ٢٨٥.\n(٤) انظر: \"الإقناع\" لابن الباذش ٢/ ٦١٩، \"معاني القرآن\" للفراء ١/ ٢٠٧، \"السبعة\" لابن مجاهد (ص ٢٠٤).\n(٥) الحسين بن محمد بن الحسين، ثقة صدوق، كثير الرواية للمناكير.\n(٦) حافظ ثقة.\n(٧) لم أجده.","vol":"8","page":255},{"text":"يعقوب الفرجيُّ (١) (٢)، ثنا زكريا بن يحيى بن زحمويه (٣)، ثنا داود بن الزبرقان (٤)، عن محمد بن جُحادة (٥)، عن أبي زرعة (٦)، عن أبي هريرة - ﵁ - أن رسول الله - ﷺ - قال: \"حسبك من نساء العالمين أربع: مريم ابنة عمران، وآسية امرأة فرعون، وخديجة بنت خويلد وفاطمة بنت محمد\" - ﷺ - ورضي عنهن (٧).\n_________\n(١) في الهامش من الأصل قوله: الفاء والراء وفي آخرها جيم، هذِه النسبة إلى الفَرَج، وهو أبو جعفر محمد بن يعقوب بن الفرج الصوفيّ .. طمس بقدر كلمتين الفَرَجىّ، من أهل سر من رأى، مات بالرملة بعد سنة سبعين (لباب) انتهى.\nانظر: \"اللباب\" لابن الأثير ٢/ ٤١٨، \"تاريخ بغداد\" للخطيب ٣/ ٣٨٧.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) زكريا بن يحيى بن صبيح بن راشد، الواسطي لقبه زحمويه، روى عن هشيم بن بشير، وصالح بن عمر، وسعيد الجشمي، روى عنه الحسن بن سفيان، وعبد الله ابن الإمام أحمد وطائفة.\nقال ابن حبان في \"الثقات\" ٨/ ٢٥٣ كان من المتقنين في الروايات.\nوانظر: \"الإكمال\" لابن ماكولا ٤/ ١٧٩.\n(٤) متروك، وكذبه الأزدي.\n(٥) ثقة.\n(٦) أبو زرعة بن عمرو بن جرير بن عبد الله البجلي، الكوفي. قيل اسمه: هرم، وقيل عمرو. وقيل غير ذلك، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (١٨٠٣).\n(٧) [٧٧٢] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأن فيه داود بن الزبرقان الرقاشيّ: قال أبو زرعة، وأبو داود: متروك الحديث.\nانظر: \"تاريخ بغداد\" للخطيب ٨/ ٣٥٧. لكن المتن صحيح ثابت بغير هذا الإسناد. =","vol":"8","page":256},{"text":"﴿وَإِنِّي أُعِيذُهَا﴾: أمنعها وأجيرها (١) وأصرفها (٢) ﴿بِكَ وَذُرِّيَّتَهَا﴾ أولادها (٣) ﴿مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ أي (٤): الطريد، اللعين، المرمي بالشهب (٥).\n[٧٧٣] أخبرنا عبد الله بن حامد (٦) (أخبرنا أبو حامد أحمد بن محمد بن الحسن) (٧) (٨) ثنا محمد بن يحيى (٩)، ثنا عبد الرزاق (١٠).\n_________\n= التخريج:\nلم أجد من أخرجه من هذا الوجه.\nلكن أخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٢١، ومن طريقه أحمد في \"المسند\" ٣/ ١٣٥ (١٢٣٩١)، والترمذي في كتاب المناقب، باب فضل خديجة ﵂ (٣٨٧٨) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٢٧٧ (٦٩٦٠) قال عبد الرزاق: أنا معمر، عن قتادة، عن أنس بن مالك أن النبي - ﷺ - قال: \"حسبك من نساء العالمين مريم ابنة عمران .. \" فذكر نحوه.\nقال الترمذي: هذا حديث صحيح.\n(١) من (س)، (ن).\n(٢) انظر: \"تاج العروس\" للزبيدي ٥/ ٣٨٠ (عوذ)، \"معجم مقاييس اللغة\" لابن فارس ٤/ ١٨٣ (عوذ).\n(٣) من (س)، (ن).\n(٤) من (س).\n(٥) انظر: \"الوسيط\" للواحدي ١/ ٤٣١، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤٩٣ (رجم).\n(٦) الوزّان، لم يذكر بجرح أو تعديل.\n(٧) النيسابوري ابن الشرقي، إمام ثقة، مأمون.\n(٨) غير واضح في الأصل، والمثبت من (ن) و(س).\n(٩) هو الذهلي. ثقة، حافظ، جليل.\n(١٠) هو ابن همام الصنعاني. ثقة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.","vol":"8","page":257},{"text":"[٧٧٤] وحدثنا أبو سهل أحمد بن محمد بن أحمد بن هارون (١)، ثنا أبو بكر محمد بن الحسين (٢)، ثنا أحمد بن يوسف (٣)، ثنا عبد الرزاق (٤)، حدثنا معمر (٥)، عن الزهري (٦)، عن ابن المسيّب (٧)، عن أبي هريرة أن النبي - ﷺ - قال: \"ما من مولود إلَّا والشيطان يمسُّه حين يولد، فيستهل صارخًا، من مس الشيطان إياه (٨) إلَّا مريم وابنها\" ثم يقول أبو هريرة - ﵁ -: اقرؤوا -إن شئتم-: ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ (٩).\n_________\n(١) لم أجده.\n(٢) القطّان النيسابوري، الشيخ، الصالح.\n(٣) أبو الحسن السلمي، حافظ ثقة.\n(٤) الصنعاني، ثقة حافظ، تغير بأخرة.\n(٥) هو ابن راشد. ثقة، ثبت، فاضل.\n(٦) هو ابن شهاب الزهريّ. الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٧) أحد العلماء الأثبات.\n(٨) من (س)، (ن).\n(٩) [٧٧٣] [٧٧٤] الحكم على الإسناد:\nفيه من لم أجده، وهو صحيح.\nالتخريج:\nأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١١٩، وأحمد في \"المسند\" ٣/ ٢٨٨، ٢٩٢، والبخاري في كتاب التفسير، باب ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ (٤٥٤٨)، ومسلم في كتاب الفضائل، باب فضائل عيسى ﵇ (٢٣٦٦)، والطبري في \"جامع البيان\" ٣/ ٢٣٩ وغيرهم، من رواية معمر به نحوه.\nوأخرجه الطبري في \"جامع البيان\" ٣/ ٢٣٨ - ٢٣٩، والحاكم في \"المستدرك\" ٢/ ٥٩٤ من رواية يزيد بن عبد الله بن قسيط عن أبي هريرة مرفوعًا، نحوه.\nقال الحاكم: هذا حديث صحيح الإسناد، ولم يخرجاه.","vol":"8","page":258},{"text":"[٧٧٥] وأخبرنا شعيب بن محمد (١)، ثنا مكي بن عبدان (٢)، أخبرنا أحمد بن الأزهر (٣)، حدثنا روح بن عبادة (٤)، عن سعيد (٥)، عن قتادة (٦)، قال: كل آدمي يطعن الشيطان في جنبه حين يولد غير عيسى ﵇ (٧) وأمه؛ جعل بينهما حجاب، فأصابت الطعنة الحجاب، ولم ينفذ إليهما منه شيء (٨).\nقال: وذكر لنا: أنهما كانا لا يصيبان من الذنوب، كما يصيبه سائر بني آدم (٩).\n_________\n(١) أبو صالح، البيهقي، مستور من أهل النواحي.\n(٢) محدث، ثقة، متقن.\n(٣) ابن منيع النيسابوريّ. صدوق، صار كتابه أثبت من حفظه.\n(٤) ثقة، فاضل.\n(٥) هو ابن أبي عَرُوبة العدوي. ثقة، حافظ، لكنه كثير التدليس، واختلط، وكان أثبت الناس في قتادة.\n(٦) ابن دعامة، أبو الخطاب، ثقة، ثبت.\n(٧) من (س).\n(٨) هذا قول لقتادة، لم يرفعه إلى النبي - ﷺ -، ولا إلى أحد من الصحابة، فهو موقوف عليه.\nوقد جاء مرفوعًا إلى النبي - ﷺ -، كما في \"جامع البيان\" للطبري ٣/ ٢٤٠ من طريق سعيد عن قتادة ﴿وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ﴾ وذُكِر لنا أن نبي الله - ﷺ - كان يقول: فذكر نحوه.\n(٩) [٧٧٥] الحكم على الإسناد:\nإسناده ضعيف؛ قتادة لم يصرح باسم شيخه، فالإسناد فيه رجل مبهم.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢٤٠، وابن أبي حاتم في \"تفسير القرآن =","vol":"8","page":259},{"text":"وقال وهب بن منبه: لمَّا ولد عيسى ﵇ أتت الشياطين إبليس، فقالوا: أصبحت الأصنام منكَّسة، فقال: هذا لحادث حدث، وقال: مكانَكم، وطار، حتَّى جاء خافقي (١) الأرض فلم يجد شيئًا، ثم جاء البحار، فلم يجد شيئًا (٢)، ثم طار، فمرَّ على بيت المقدس، فوجد عيسى ﵇ قد ولد، وإذا الملائكة قد حَفَّت حوله، فلم يصل إليه إبليس. فرجع إليهم، فقال: إن نبيًّا قد ولد البارحة، وما حملت أنثى قط، ولا وضعت، إلَّا وأنا بحضرتها، إلَّا هذِه، فأيسوا أن تعبد الأصنام بعد هذِه الليلة، ولكن ائتوا بني آدم من قبل الخفة (٣) والعجلة (٤).\n\n<span data-type=\"title\" id=toc-696>٣٧ </span>- (قوله ﷿) (٥): ﴿فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ﴾\nأي (٦): فتقبَّل الله تعالى مريم من أمها حنَّة، ورضيها، وأخذها\n_________\n= العظيم\" ٢/ ٦٣٨ عن قتادة مثله، وفيه: يصيبها بدلًا من يصيبه.\nوأخرج الطبري في \"جامع البيان\" ٣/ ٢٤٠ عن الربيع بن أنس نحوه، وهو مرسل.\n(١) الخاففان: أُفق المشرق والمغرب، وقيل: هما طرفا السماء والأرض.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٨٣ (خفق)، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٢٠١ (خفق).\n(٢) من (ن).\n(٣) في الأصل: النفخة. والمثبت من (س)، (ن).\n(٤) هذا قول لوهب، لم يرفعه إلى النبي - ﷺ -، ولا إلى أحد من الصحابة، فهو موقوف عليه، وقول وهب أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١١٩، والطبري في \"جامع البيان\" ٣/ ٢٤٠ عنه.\n(٥) من (س).\n(٦) من (س)، (ن).","vol":"8","page":260},{"text":"مكان المحرر. يقال: قبل فلان الشيء: إذا رضيه (١)، يقبله قَبَولًا -بالفتح، وهو مصدر، مثل: الوَلوع والوَزوع، ولم يأت غير هذِه الثلاثة (٢)، والقياس بالضم، مثل: الدخول والخروج، قاله أبو عمرو والكسائي والأئمة (٣).\nوقال بعضهم: معنى التقبُّل: التكفُّل في التربية، والقيام لشأنها (٤). وقال الحسن: قبوله إياها: أنَّه ما عذبها ساعة من ليل ولا (٥)\nنهار (٦) ﴿بِقَبُولٍ حَسَنٍ﴾ ولم يقل: بتقبُّل: وهذا النوع يقال له: المصدر على غير المصدر.\nقال الفراء: هو مثل قولك: تكلَّمْت كلامًا (٧).\n_________\n(١) انظر: \"تاج العروس\" للزبيدي ١٥/ ٥٩٦ - ٥٩٧ (قبل)، \"التبيان\" للعكبري ١/ ٢٠٦ - ٢٠٧.\n(٢) انظر: \"تاج العروس\" للزبيدي ٢٢/ ٣٧٣ (٣١٩) (ولع) (وزع)، \"الصحاح\" للجوهري ٣/ ١٣٠٤ (١٢٩٧) (ولع) (وزع). وَوَلع به: لجّ في أمره، وحرص على إيذائه، ووزعته أزعه وزعًا. أي: كففته ومنعته. \"التبيان\" للعكبري ١/ ٢٠٦ - ٢٠٧، \"لباب التأويل\" للخازن ١/ ٢٢٥.\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ٢٤١، \"الصحاح\" للجوهري ٥/ ١٧٩٥، \"تاج العروس\" للزبيدي ٨/ ٧٠، \"معاني القرآن\" للزجاج ١/ ٤٠١.\n(٤) ذكره ابن عادل الدمشقيّ في \"اللباب\" ٥/ ١٧٩.\nوانظر: \"إعراب القرآن\" للنحاس ١/ ٣٧١.\n(٥) في الأصل: من ليل ونهار. والمثبت من (س)، (ن).\n(٦) ذكره ابن عادل الدمشقي في \"اللباب\" ٥/ ١٧٩ عن الحسن.\n(٧) انظر: \"معاني القرآن\" للفراء ١/ ٢٠٧. وقد تفعل العرب ذلك كثيرًا ... ولو أخرج المصدر على الفعل لقيل: (تكلمت تكلمًا)، \"جامع البيان\" للطبري ٣/ ٢٤١، \"الخصائص\" لابن جني ٢/ ٣٠٨.","vol":"8","page":261},{"text":"وقال القطاميُّ:\nوخير الأمر ما استقبلت منه ... وليس بأن تَتَبعه، اتِّباعًا (١)\nوقال آخر (٢):\nوإنْ شِئْتم تَعَاوْدنا عِوَادا (٣)\nولم يقل تعاودًا (٤). ومثله (٥): ﴿وَأَنْبَتَهَا نَبَاتًا حَسَنًا﴾ (٦)، ولم يقل إنباتًا.\n_________\n(١) الشاهد ورد في \"ديوان القطامي\" (ص ٣٥).\nوانظر: \"إعراب القرآن\" للنحاس ١/ ٣٧١، \"الكتاب\" لسيبويه ٢/ ٢٤٤، \"ديوان المفضليات\" للمفضل الضبي (٣٥٢)، \"شرح شواهد الإيضاح\" لعبد الله بن بري ٢/ ٢٤٤، \"شرح أدب الكاتب\" للجواليقي (ص ٤١٥)، \"الخصائص\" لابن جني ٢/ ٣٠٩.\n(٢) الشاعر هو شقيق بن جزء، الباهلي، كما في \"فرحة الأديب\" لأبي محمد الأعرابي (ص ٤٩).\n(٣) هذا عجز بيت، وصدره:\nبما لم تشكروا المعروف عندي.\nانظر: \"رصف المباني\" للمالقيّ (ص ٣٩)، \"المحتسب\" لابن جني ١/ ١٨٢، \"الخصائص\" لابن جني ٢/ ٣٠٩، \"أدب الكاتب\" لابن قتيبة (ص ٦٣)، \"خزانة الأدب\" للبغدادي ١٠/ ١٤٨ فجاء بالمصدر، فأجراه على غير فعله لمَّا كان في معناه، فقال: عوادا.\n(٤) نظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٧٧، \"فتح البيان\" للقنوجي ٢/ ٢٢٥، \"التبيان\" للعكبري ١/ ٢٥٦.\n(٥) من (س)، (ن).\n(٦) آل عمران: ٣٧.","vol":"8","page":262},{"text":"قال المفضل معناها: وأنبتها فنبتت نباتًا حسنًا، ومثله قوله ﷿: ﴿وَاللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَبَاتًا (١٧)﴾ (١) أي: فنبتم (٢) نباتًا (٣).\nروى جويبر (٤)، عن الضحاك (٥)، عن ابن عباس ﵄: ﴿فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ﴾ يقول: سلك بها طريق السعداء ﴿وَأَنْبَتَهَا نَبَاتًا حَسَنًا﴾ يعني: سوى خَلْقها، من غير زيادة ولا نقصان، فكانت تنبت في اليوم ما ينبت المولود في عام واحد (٦).\nوقال ابن جريج: ﴿وَأَنْبَتَهَا﴾ أي: غذاها في غذائه ورزقه ﴿نَبَاتًا حَسَنًا﴾: حتَّى تمَّت امرأة بالغة تامَّة (٧).\n_________\n(١) نوح: ١٧.\n(٢) في الأصل: ينبتون، والمثبت من (س).\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ٢٤١، \"معاني القرآن\" للزجاج ١/ ٤٠٢، \"الوسيط\" للواحدي ١/ ٤٣١، \"التبيان\" للطوسي ١/ ٢٥٤، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٦٩ عن المفضل.\n(٤) ابن سعيد الأزدي، ضعيف جدًّا.\n(٥) ابن مزاحم، صدوق كثير الإرسال.\n(٦) الحكم على الإسناد:\nفيه جويبر، ضعيف جدًّا.\nالتخريج:\nانظر قول ابن عباس في \"معالم التنزيل\" للبغوي ٢/ ٣١، \"الوسيط\" للواحدي ١/ ٤٣١، وقال القنوجيّ في \"فتح البيان\" ٢/ ٢٢٥: وفيه بعد.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٥٢.\n(٧) الظاهر أن المصنف نقل العبارة من الطبري. انظر: \"جامع البيان\" ٣/ ٢٤١.\nأما قول ابن جريج: فقد أخرجه الطبري في \"جامع البيان\" ٣/ ٢٤١ عنه، بلفظ: تقبّل من أمّها ما أرادت بها للكنيسة وآجرها فيها وأنبتها. قال: نبتت في غذائه. =","vol":"8","page":263},{"text":"قوله (١): ﴿وَكَفَّلَهَا زَكَرِيَّا﴾. قال المفسرون: أخذت حنّة مريم حين ولدتها فلفَّتها في خِرْقة وحملتها إلى المسجد، فوضعتها عند الأحبار: أبناء هارون ﵇، وهم يومئذ يلون من (٢) بيت المقدس كما يلي الحَجَبة من الكعبة. فقالت لهم: دونكم هذِه النذيرة. فتنافس فيها الأحبار، إذ كانت بنت إمامهم، وصاحب قربانهم، فقال لهم زكريا: أنا أحقكم بها؛ عندي خالتها، فقالت له الأحبار: لا تفعل ذلك؛ فإنها لو تركت لأحق الناس بها لتركت لأمها (التي ولدتها) (٣)، ولكنا نقترع عليها، فتكون عند من خرج سهمه. فانطلقوا -وكانوا تسعة وعشرين رجلًا- إلى نهر جار قال السدي: هو نهر الأردن (٤) -فألقوا أقلامهم في الماء، فارتد قلم زكريا، وقام فوق الماء كأنه في طين، وجرت أقلامهم مع الماء، فذهب بها الماء، فسهمهم وقرعهم زكريا، وكان رئيس الأحبار ونبيهم، فذلك قوله تعالى: ﴿وَكَفَّلَهَا زَكَرِيَّا﴾ (٥).\n_________\n= وانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٦٣.\n(١) من (س).\n(٢) من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) نهر يصب إلى بحيرة طبرية، تجتمع فيه المياه من جبال وعيون.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٧٧.\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٢٤٣ عن السدي، وفي ٦/ ٣٥٣ عن محمد ابن إسحاق نحوه.","vol":"8","page":264},{"text":"قرأ الحسن ومجاهد وحميد وابن كثير وأبو جعفر وشيبة ونافع وعاصم برواية (أبي بكر) (١) وحفص وأبو عمرو وابن عامر ويعقوب وأيوب (٢): مخففة الفاء (٣).\nواختاره أبو عبيد وأبو حاتم، وحينئذ (٤) يكون زكريا في محل الرفع (٥) أي: ضمَّها إلى نفسه وقام بأمرها. تقول العرب للرجل: ما لك (تكفل كل ضالة) (٦) أي: تضمها إليك (٧)، وتأخذها إليك.\nقال الشاعر:\nفهو لضلّال الهوام كافلُ (٨)\nوتصديق هذِه القراءة قوله تعالى: ﴿أَيُّهُمْ يَكْفُلُ مَرْيَمَ﴾ (٩)، وقوله\n_________\n(١) ليست في الأصل، والمثبت من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) انظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١١، \"السبعة\" لابن مجاهد) ص ٢٠٤)، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٣٢.\n(٤) من (س)، (ن).\n(٥) انظر \"معاني القرآن\" للزجاج ١/ ٤٠٣، \"الوسيط\" للواحدي ١/ ٤٣١، \"مجاز القرآن\" لأبي عبيدة ١/ ٩١.\n(٦) في الأصل: ما لك تكفلها - أي: تضمها. والمثبت من (س)، (ن).\n(٧) من (س)، (ن).\n(٨) لم أجده.\nوانظر: \"لسان العرب\" لابن منظور ١/ ٥٨٨ (كفل)، \"بصائر ذوي التمييز\" للفيروزآبادي ٤/ ٣٦٦.\n(٩) آل عمران: ٤٤.","vol":"8","page":265},{"text":"تعالى: ﴿هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ﴾ (١)، وقوله (﷿) (٢): ﴿أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ﴾ (٣) (٤).\nوروي عن ابن كثير وأبي عبد الله المزني: (وكفِلها زكريا) بكسر الفاء. أي: ضمها، والاسم منه: كفيل، مثل: سميع وعليم، وكفَل -بفتح الفاء- فهو كافل، مثل: قتل، فهو قاتل (٥).\nوقرأ الباقون: بتشديد الفاء، وزكريا في محل النصب (٦) -أي: ضمها الله زكريا، وضمها إليه بالقرعة التي قرعها؛ فصار أحق الناس بها (٧).\n_________\n(١) طه: ٢٠.\n(٢) من (س)، (ن).\n(٣) القصص: ١٢.\n(٤) قال الطبري في \"جامع البيان\" ٣/ ٣٤٢: . . وأما ما اعتل به القارئون ذلك بتخفيف (الفاء) من قول الله: ﴿يَكْفُلُ مَرْيَمَ﴾ وأن ذلك موجب صحة اختيارهم التخفيف، في قوله: ﴿وكفَّلَهَا﴾ فحجة دالة على ضعف احتيال المحتج بها، ذلك أنه غير ممتنع ذو عقل من أن يقول قائل: (كفل فلانٌ فلانا فكفله فلان) فكذلك القول في ذلك: ألقى القوم أقلامهم، أيهم يكفل مريم، بتكفيل الله إياه بقضائه الذي يقضى بينهم فيها عند إلقائهم الأقلام. انتهى.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٩١، \"إعراب القرآن\" للنحاس ١/ ٣٧٢.\n(٦) هي قراءة أهل الكوفة كما في \"إعراب القراءات السبع\" لابن خالويه ١/ ١١١.\nوانظر: \"الحجة\" لابن زنجلة (ص ١٦١)، \"الإقناع\" لابن الباذش ٢/ ٦١٩، \"التذكرة\" لابن غلبون ٢/ ٢٨٦.\n(٧) نظر: \"جامع البيان\" للطبري ٣/ ٢٤١، \"بصائر ذوي التمييز\" للفيروزآبادي ٥/ ٣٦٦ - ٣٦٧.","vol":"8","page":266},{"text":"وفي مصحف أبيٍّ: (وأكْفَلَهَا زكريا) بالألف (١)، نظيره قوله تعالى: ﴿وَعَزَّنِي فِي الْخِطَابِ﴾ (٢) (٣).\n﴿زَكَرِيَّا﴾ بن أدرين (٤) بن (٥) مسلم بن صدوق بن كاني بن داود (٦) ابن سليمان بن مسلم بن صديقة (٧) بن برخيا (٨) بن ناحور بن شلوم بن يهفاشاط بن أيان بن رحبعم (٩) بن سليمان بن داود ﵉ (١٠).\n_________\n(١) انظر: \"معاني القرآن\" للأخفش ١/ ٢١٦، \"الكشاف\" للزمخشري ١/ ١٨٧، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٤١، \"السبعة\" لابن مجاهد (٢٠٤).\n(٢) ص: ٢٣.\n(٣) قال الطبري في \"جامع البيان\" ٣/ ٢٤١: وأولى القراءتين بالصواب في ذلك عندي قراءة من قرأ ﴿وَكَفَّلَهَا﴾ مشددة الفاء، بمعنى: وكفّلها الله زكريا، بمعنى: وضمها الله؛ إليه؛ لأن زكريا أيضًا ضمّها إليه، بإيجاب الله له ضمّها إليه؛ بالقرعة التي أخرجها الله له. انتهى.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٣٢، \"معاني القرآن\" للأخفش ١/ ٢١٥ - ٢١٦، \"عمدة الحفاظ\" للسمين الحلبي ٣/ ٤١٢ - ٤١٣.\n(٤) كذا في الأصل، وليست في (س)، وفي (ن): أذن.\n(٥) من (س).\n(٦) في الأصل: بن داود بن دماموب. وفي (س): دواب وهي غير مفهومة المعني.\n(٧) في الأصل: بن صدقة، والمثبت، من (س).\n(٨) زاد في \"قصص الأنبياء\" لابن كثير ٢/ ٤٦٧: (بن بلعطة).\n(٩) في الأصل: رحسهم. والمثبت من (س).\n(١٠) قيل في نسبه غير ذلك.\nانظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٥٨٥ - ٥٩٠، \"تهذيبْ تاريخ دمشق\" لعبد القادر بدران ٥/ ٣٧٨، \"اللباب\" لابن عادل الدمشقي ٥/ ١٨١، \"فتح البيان\" للقنوجيّ ٢/ ٢٢٥.","vol":"8","page":267},{"text":"وفيه لغتان: ﴿زَكَرِيَّا﴾ مقصور (١)، وهي قراءة ابن مسعود والسلمي وحميد وابن وثاب (٢) والأعمش وحمزة والكسائي وخلف وحفص. (زكرياء) بالمد (٣)، وهي قراءة الباقين (٤).\n﴿كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ﴾. قال المفسرون: فلمّا ضم زكريا مريم إلى نفسه بنى لها بيتًا واسترضع لها (٥).\nوقال محمد بن إسحاق: ضمَّها إلى خالتها أم يحيى ﵇، حتى إذا شبَّت وبلغت مبلغ النساء، بنى لها محرابًا في المسجد، وجعل بابه\n_________\n(١) في \"الإقناع\" ٢/ ٦١٩ لابن الباذش: زكريا، مقصور، من دون همز، حفص وحمزة والكسائي، وفي \"جامع البيان\" ٣/ ٢٤٢ للطبري: إلى عامة قراء الكوفة.\nوانظر: \"الميسر في القراءات الأربع عشر\" لمحمد فهد خاروف (ص ٥٤)، \"التذكرة\" لابن غلبون ٢/ ٢٨٦.\n(٢) من (س)، (ن).\n(٣) انظر: \"الحجة\" لابن زنجلة (ص ١٦١)، \"التذكرة\" لابن غلبون ٢/ ٢٨٦، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣١٤، \"الوسيط\" للواحدي ١/ ٤٣٢.\n(٤) قال ابن زنجلة في \"الحجة\" (ص ١٦١): وأما زكرياء وزكريا، فإنهما لغتان: بالمد والقصر، والقصر أشبه بما جاء في القرآن وفي غيره من أسماء الأنبياء، كموسى وعيسى وأشعيا ويهوذا، وليس فيها شيء ممدود، فكذلك زكريا؛ هو بمنزلة نظائره.\nوانظر: \"جامع البيان\" للطبري ٣/ ٢٤٢، \"معاني القرآن\" للأخفش ١/ ٤٠٣، \"معاني القرآن\" للزجاج ١/ ٤٠٢ - ٤٠٣، \"إعراب القرآن\" للنحاس ١/ ٣٧٢، \"معاني القرآن\" للفراء ١/ ١٨٨.\n(٥) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٨٢، \"فتح البيان\" للقنوجي ٢/ ٢٢٥ - ٢٢٦.","vol":"8","page":268},{"text":"في وسطها (١) لا يرقى (٢) إليها إلَّا بسلم (٣) مثل باب الكعبة، ولا يصعد إليها (٤) غيره، وكان يأتيها (٥) بطعامها وشرابها في (٦) كل يوم (٧).\nوالمحراب: أشرف المجالس، ومقدَّمها، وكذلك هو في المسجد.\nقال عدي بن زيد:\n(كدمى العاج في المحاريب، أو كالـ ... بيض في الروض، زهره مستنيرُ (٨) (٩) ويقال للمسجد -أيضًا: محراب، قال الله تعالى: ﴿يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ﴾ (١٠) (١١) أي: مساجد، وأراد بالمحراب- هاهنا:\n_________\n(١) في \"اللباب\" لابن عادل الدمشقي: بنى لها غرفة في المسجد، وجعل بابها في وسطها.\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) من (س).\n(٧) انظر: \"السيرة النبوية\" لابن هشام ٢/ ٥٧٩ - ٥٨٠، \"اللباب\" لابن عادل الدمشقي ٥/ ١٨٥، \"فتح البيان\" للقنوجي ٢/ ٢٢٦.\n(٨) البيت لعدي بن زيد، وهو في \"ديوانه\" (٨٤).\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٢٦.\n(٩) شبّه النساء الحسان الوجوه بتماثيل العاج في بيوت العبادة عندهم، أو كالبيض في روضة مزهرة.\n(١٠) في الأصل: يعلمون. والمثبت من (س).\n(١١) سبأ: ١٣.","vol":"8","page":269},{"text":"الغرفة (١).\nقال عمر بن أبي ربيعة (٢): ربَّة محراب إذا جئتها ... لم أن حتى أرتقي سُلَّما (٣) أي: ربَّة غرفة (٤» (٥).\nقال الربيع بن أنس: كان زكريا (- ﵁ -) (٦) إذا خرج أغلق عليها السبعة أبواب، فإذا دخل عليها غرفتها. ﴿وَجَدَ عِنْدَهَا رِزْقًا﴾ أي:\n_________\n(١) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ١٤٥، \"جمهرة اللغة\" لابن دريد ١/ ٢٧٥ - ٢٧٦.\n(٢) عمر بن عبد الله بن أبي ربيعة المخزوميّ، عاش في العصر الأموي، وكان فاسقًا ثم ختم له بالشهادة. انظر: \"الشعر والشعراء\" لابن قتيبة ١/ ٤٥٧.\n(٣) البيت لوضاح اليمن، وليس لعمر بن أبي ربيعة، وهو في: \"معاني القرآن\" للزجاج ١/ ٤٠٦، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧١، \"المحرر الوجيز\" لابن عطية ١/ ٤٢٦.\nومن غير نسبة في: \"زاد المسير\" لابن الجوزي ١/ ٣٧٩ - ٣٨٠. ووضاح اليمن هو عبد الرحمن بن إسماعيل بن كلال، له قصص تروى مع أم البنين.\nوانظر: \"الأغاني\" لأبي الفرج الأصفهاني ٦/ ٢٢٣، \"مجاز القرآن\" لأبي عبيدة ١٤٤/ ٢، ١٨٥.\n(٤) يريد الشاعر أن الموصوفة شريفة ثرية ذات مكان مرتفع، فلا يقابلها إلَّا بارتقاء سلم.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٨٣، \"الدر المصون\" للسمين الحلبي ٣/ ١٤٥، \"محاسن التأويل\" للقاسمي ٤/ ٩٢، \"مجمع البيان\" للطبرسي ٢/ ٦٨.\n(٥) ليست في الأصل. والاستدراك من (س)، (ن).\n(٦) كذا في الأصل، وبدونها في (س)، (ن).","vol":"8","page":270},{"text":"فاكهة في غير حينها: فاكهة الصيف في الشتاء، وفاكهة الشتاء في الصيف (١).\n﴿قَالَ يَامَرْيَمُ أَنَّى لَكِ هَذَا قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ﴾ أي: من قطف الجنة (٢)، وقال الحسن: كان يجد عندها قوتها، ولم ترضع ثديًا قط، وكان يأتيها رزقها من الجنة فيقول لها زكريا: ﴿أَنَّى لَكِ هَذَا﴾ فتقول ﴿هُوَ مِنْ عِنْدِ اللَّهِ﴾ وقال الحسن: تكلَّمت وهي صغيرة (٣).\nقال محمد بن إسحاق بن يسار: ثم أصابت بني إسرائيل أزمة، وهي على ذلك من حالها حتى ضعف زكريا ﵇ عن حمْلها، فخرج علي بني إسرائيل فقال: يا بني إسرائيل تعلمون، والله، لقد كبرت وضعفت عن حمل بنت عمران، فأيكم يكفلها بعدي؟ قالوا: والله، لقد جهدنا وأصابنا من السنة (٤) ما ترى، فتدافعوها بينهم، ثم لم يجدوا مِنْ حَمْلِها بدًّا فتقارعوا عليها بالأقلام، فخرج السهم على رجل نجَّار من بني إسرائيل يقال له: يوسف بن يعقوب وكان ابن عم مريم، فحملها.\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٢٤٥ عن الربيع نحوه، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٤٠ عن الربيع، ولم يذكر لفظه.\nوانظر: \"زاد المسير\" لابن الجوزي ١/ ٣٨٠.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ١/ ٣٨٩، \"الكامل في التاريخ\" لابن الأثير ١/ ١٧٠.\n(٣) انظر: \"معاني القرآن\" للزجاج ١/ ٤١٤، \"المحرر الوجيز\" لابن عطية ١/ ٤٢٦ - ٤٢٧، \"زاد المسير\" لابن الجوزي ١/ ٣٨٠.\n(٤) السنة: الجدوبة والقحط. انظر: \"ترتيب القاموس\" للزاوي ٢/ ٦٣٦ (سنة)، \"لسان العرب\" لابن منظور ١٤/ ٤٠٥ (سنا).","vol":"8","page":271},{"text":"قال: فعرفت مريم في وجهه شدة مؤنة ذلك عليه، فقالت له: يا يوسف (أحسن بالله الظن) (١)، فإن الله سيرزقنا (فجعل يوسف يرزق بمكانها منه فيأتيها كل يوم من) (٢) كسبه بما يصلحها، فإذا جاء به إليها وهي في الكنيسة أنماه (٣) الله ﷿ وكثَّره (٤) فيدخل عليها زكريا فيرى عندها فضلًا من الرزق وليس بقدر ما يأتيها به (٥) يوسف، فيقول: ﴿يَامَرْيَمُ أَنَّى لَكِ هَذَا قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ﴾ (٦).\n[٧٧٦] أخبرنا عبد الله بن حامد الوزان (٧) أخبرنا أبو محمد أحمد ابن عبد الله المزنيُّ (٨)، ثنا أبو (يعلى المَوْصليُّ) (٩) ثنا سهل بن زنجلة\n_________\n(١) في الأصل: حسن الظن بي. والمثبت من (س)، (ن).\n(٢) مطموس في الأصل. والمثبت من (س)، (ن).\n(٣) مطموس في الأصل. والمثبت من (س)، (ن).\n(٤) مطموس في الأصل. والمثبت من (س)، (ن).\n(٥) في الأصل: (بها). والمثبت من (س).\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ٢٤٦ عن محمد بن إسحاق نحوه، وذكره ابن هشام في \"السيرة النبوية\" ٢/ ٥٨٠ عن محمد بن إسحاق، ولم يجاوز به.\nقال أبو حيَّان في \"البحر المحيط\" ٢/ ٤٦٥: . . . ولم يدل القرآن على أن غير زكريا كفلها، وكان زكريا أولى بكفالتها.\n(٧) الوزان، الواعظ، لم يذكر بجرح أو تعديل.\n(٨) مطموس في الأصل، والمثبت من (س)، (ن).\nولقبه: الباز الأبيض، شيخ جليل، قدوة حافظ.\n(٩) مطموس في الأصل، والمثبت من (س)، (ن).\nوهو الإمام الحافظ، ثقة.","vol":"8","page":272},{"text":"الرازي (١)، ثنا عبد الله بن صالح (٢)، ثنا ابن لهيعة (٣) (٤)، عن محمد بن المنكدر (٥)، عن جابر بن عبد الله (٦) - ﵁ - أن رسول الله - ﷺ - أقام أيامًا لم يطعم طعامًا (٧) حتى شق ذلك عليه، فطاف (٨) في منازل أزواجه، فلم يصب (٩) عند واحدة منهن شيئًا، فأتى فاطمة ﵂، فقال: \"يا بنيَّة! هل (١٠)، عندك شيء آكله (١١)، فإني جائع؟ \" فقالت: لا والله، بأبي أنت وأمي! (١٢) فلما خرج من عندها رسول الله - ﷺ - بعثت إليها جارة لها برغيفين (وبَضْعة لحم) (١٣)\n_________\n(١) وهو سهل بن أبي سهل، وسهل بن أبي السفدي، الرازي، أبو عمرو الخياط، الأشتر الحافظ، ذكره ابن حبان في \"الثقات\" ٨/ ٢٩١ وقال أبو حاتم والحافظ: صدوق.\nانظر: \"تهذيب الكمال\" للمزي ١٢/ ١٨٦، \"تقريب التهذيب\" لابن حجر (٢٦٥٧).\n(٢) كاتب اللَّيث بن سعد. صدوق، كثير الغلط، ثبت في كتابه، وكانت فيه غفلة.\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) صدوق، خلط بعد احتراق كتبه.\n(٥) ثقة فاضل.\n(٦) صحابي مشهور.\n(٧) مطموس في الأصل، والمثبت من (س)، (ن).\n(٨) في الأصل، (س): فقام، والمثبت من (ن).\n(٩) مطموس في الأصل، والمثبت من (س)، (ن).\n(١٠) في الأصل: ما، والمثبت من (س)، (ن).\n(١١) في الأصل: إلَّا، والمثبت من (س)، (ن).\n(١٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(١٣) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"8","page":273},{"text":"فأخذته منها، ووضعته في جَفْنة (١) لها، وغطَّت عليها، وقالت: والله، لأوثرن بها رسول الله - ﷺ - على نفسي، ومَنْ عندي، وكانوا جميعًا محتاجين إلى شبعة طعام.\nفبعثت إليه حسنًا وحسينًا فرجع إليها، فقالت: بأبي أنت وأمي يا رسول الله! قد أتانا الله بشيء فخبأته لك. قال: \"هلمِّ\" فأتته (٢) فكشفت عن الجفنة، فإذا هي مملوءة خبزًا ولحمًا، فلما نظرت إليها بهتت، وعرفت أنها بركة من الله تعالى، فحمدت الله ﷿ وصلَّت على نبيّه - ﷺ -. فقال النبي - ﷺ -: \"من أين لك هذا يا بنيَّة؟ \" فقالت: ﴿هُوَ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ﴾ (٣) فحمد الله وقال: \"الحمد لله الذي جعلك شبيهة بسيدة نساء بني إسرائيل؛ فإنها كانت إذا رزقها الله شيئًا فسئلت عنه قالت (٤): ﴿هُوَ مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ﴾ \".\nفبعث رسول الله - ﷺ - إلى علي - ﵁ -، ثم أكل رسول الله - ﷺ - وفاطمة وعليّ والحسن والحسين، وجميع أزواج النبي - ﷺ - وأهل بيته جميعًا، حتى شبعوا. قالت فاطمة - ﵂ -: وبقيت الجفنة كما هي، فأوسعت منها\n_________\n(١) الجفنة: القَصْعة، يوضع فيها الطعام.\nانظر: \"المقتضب\" للمبرد ٢/ ٢٣٢، \"جمهرة اللغة\" لابن دريد ٢/ ١٠٨، \"ترتيب القاموس\" للزاوي ١/ ٥٠٨ (جفن).\n(٢) من (س)، (ن).\n(٣) آل عمران: ٣٧.\n(٤) من (ن).","vol":"8","page":274},{"text":"على جميع الجيران، وجعل الله فيها بركة (١) وخيرًا كثيرًا (٢).\n\n<span data-type=\"title\" id=toc-697>٣٨ </span>- قوله: ﴿هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ﴾.\nقال أهل التفسير: فلمَّا رأى زكريا ﵇ ذلك، قال: إن الذي قدر على أن يأتي مريم بالفاكهة في غير حينها من غير سبب، ولا فعل أحد، لقادر على أن يصلح زوجتي، ويهب لي ولدًا على الكبر، فطمع في الولد؛ وذلك أن أهل بيته كانوا قد انقرضوا (٣)، وكان زكريا قد شاخ، وأيس من الولد.\nقال الله تعالى: ﴿هُنَالِكَ﴾ أي: عند ذلك، وهنا: اسم إشارة إلى\n_________\n(١) في الأصل: البركة. بزيادة (أل) التعريف، والمثبت من (س)، (ن).\n(٢) [٧٧٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا، ومتنه منكر؛ عبد الله بن لهيعة: العمل على تضعيف حديثه.\n\"الكاشف\" للذهبي (٢/ ١٠٩)، \"تهذيب الكمال\" للمزي (١٥/ ٤٨٧).\nالتخريج:\nأخرج الثعلبيّ الحديث من طريق أبي يعلي، ولم أجده في \"المسند\" المطبوع، وقد أشار جمع من أهل العلم أيضًا أن أبا يعلى رواه في \"المسند\" كما في \"تفسير القرآن العظيم\" لابن كثير ٣/ ٥٣ - ٥٤، \"الدر المنثور\" للسيوطي ٢/ ٣٦، وابن حجر في \"المطالب العالية\" ٤/ ٢٥٧ (٣٩٥٨) عن جابر مرفوعًا نحوه.\nقال ابن حجر في \"الكاف الشاف\" (ص ٢٥) والمتن ظاهره النكارة. وكذلك قال المناوي في \"الفتح السماوي\" ١/ ٢٥٧.\nوقال البوصيري في \"إتحاف المهرة\" ١٠/ ٤٢٧ (٨٢٤٩): . . سند ضعيف؛ لضعف ابن لهيعة.\n(٣) في الأصل: انتهضوا. والمثبت من (س).","vol":"8","page":275},{"text":"الغائب، كما أن هذا: إشارة إلى الحاضر (١).\nوالكاف: اسم للمخاطب، وكسرت اللام؛ لالتقاء الساكنين (٢).\nقال المفضل بن سلمة: أكثر ما يقال: هنالك، في الزمان، وهناك: في المكان، وقد يحمل هذا مكان هذا (٣).\n(قوله تعالى) (٤): ﴿دَعَا زَكَرِيَّا رَبَّهُ﴾ (٥): فدخل المحراب، وغلَّق الأبواب، وناجى ربَّه سبحانه تعالى ﴿قَالَ رَبِّ﴾ أي: يا رب، فحذف حرف النداء من أوله للنداء، والياء من آخره؛ استغناءً بكسرة الباء عن الياء (٦).\n﴿هَبْ لِي﴾: أعطني (٧) ﴿مِنْ لَدُنْكَ﴾: من عندك.\nوفي لدن أربع لغات (٨):\n_________\n(١) انظر: \"البيان\" لابن الأنباري ١/ ٢٠٢، \"اللباب\" لابن عادل الدمشقي ٥/ ١٨٧.\n(٢) انظر: \"مفاتيح الغيب\" للرازي ٨/ ٣٥، \"أمالي ابن الشجري\" ٢/ ٥٩٩، \"اللباب\" لابن عادل الدمشقي ٥/ ١٨٧.\n(٣) قال أبو حيَّان الأندلسيّ في \"البحر المحيط\" ٢/ ٤٦٣: وهو وهم، بل الأصل أن يكون للمكان، سواء اتصلت به اللام والكاف، أو الكاف فقط، أو لم يتصلا.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٢.\n(٤) من (س).\n(٥) من (س)، (ن).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٢/ ٣٣، \"التأويل النحوي في القرآن الكريم\" لعبد الفتاح أحمد ١/ ٨٢٣ - ٨٢٤.\n(٧) من (س).\n(٨) قال ابن عادل الدمشقيّ في \"اللباب\" ٥/ ٤٦: . . وفيها عشر لغات.\nوانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٣٣.","vol":"8","page":276},{"text":"لَدُنْ: بفتح اللام وضم الدال، وجزم النون، وهي أفصحها (١).\nولَدُ: بفتح اللام، وضم الدال، وحذف النون.\nولدْنَ: بفتح اللام، وسكون الدال، وفتح النون.\nولُدْنَ: بضم اللام، وجزم الدال، وفتح النون. قاله الفراء (٢).\nوهي يُخْفَضُ بها على الإضافة، وُيرْفَعُ بها على مذهب مذ.\nوأنشد قول أبي سفيان صخر بن حرب على الوجهين:\nوما زال مهري مزجرَ الكلبِ منهمُ ... لَدُن غُدوة حتى دنت لغروبِ (٣)\nقوله (٤): ﴿ذُرِّيَّةً طَيِّبَةً﴾ أي: نسلًا مباركًا نقيًّا صالحًا ذكيّا. والذرية تكون واحدًا وجمعًا، ذكرًا وأنثى، وهو هاهنا واحد، يدل عليه قوله تعالى: ﴿فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا﴾ (٥) ولم يقل: أولياء (٦)، وإنما\n_________\n(١) انظر: \"معاني القرآن\" للأخفش ١/ ٢٠١، \"اللباب\" لابن عادل الدمشقي ٥/ ٤٥ - ٤٦، \"لسان العرب\" لابن منظور ١٣/ ٣٨٣ - ٣٨٤ (لدن).\n(٢) لم أجد قول الفراء في \"معاني القرآن\" ١/ ١٩٠ - ١٩١، ٢٠٨.\n(٣) انظر: \"لسان العرب\" لا بن منظور ١٣/ ٣٨٤ (لدن)، \"شرح الأشموني\" ٢/ ٣١٨، \"همع الهوامع\" للسيوطي ١/ ٢١٥، \"الدر المصون\" للسمين الحلبي ٣/ ٣٣ - ٣٤.\n(٤) من (س).\n(٥) مريم: ٥٠.\n(٦) هذا الذي أشار إليه الثعلبي قد ذكره الطبري في \"جامع البيان\" ٣/ ٢٤٨. وتعقبه ابن عطية في \"المحرر الوجيز\" ١/ ٤٢٧ فقال: وفيما قاله الطبري تعقّب، وإنما الذرية والوليّ اسما جنس، يقعان للواحد فما زاد، وهكذا كان طلب زكريا.\nوانظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٦٣، \"اللباب\" لابن عادل الدمشقي ٥/ ١٨٩.","vol":"8","page":277},{"text":"أنَّث ﴿طَيِّبَة﴾؛ لتأنيث لفظ: الذرية، كما قال الشاعر (١):\nأبوك خليفة، ولدته أخرى ... وأنت خليفة، ذاك الكمالُ (٢)\nفأنّث ولدته؛ لتأنيث لفظ الخليفة (٣).\nوقال آخر (٤):\nفما تزدري من حيَّةٍ جبليةٍ ... سُكَاتٍ، إذا ما عض ليس بأدردا (٥)\nفأنث الجبلية؛ لتأنيث لفظ: الحيَّة، ثم رجع إلى المعنى، فقال: عضَّ؛ لأنه أراد حيَّة ذكرًا؛ والحيَّة تكون للذكر والأنثى، وإنما يجوز هذا فيما لم يقع عليه فلان من الأسماء كالدابَّة والذرَّية والخليفة، فإذا سمّي رجل بشيء (من ذلك) (٦) وكان في معنى فلان، لم يجز تأنيث\n_________\n(١) لم أجده.\n(٢) ورد البيت في \"الزاهر\" للأنباري ٢/ ٢٤٢، \"معاني القرآن\" للفراء ١/ ٢٠٨، \"البحر المحيط\" ٢/ ٤٦٣، \"جامع البيان\" للطبري ٣/ ٢٤٨، \"مفاتيح الغيب\" للرازي ٨/ ٣٦ - ٣٧.\n(٣) استدل به على أن التذكير والتأنيث تارة يجيء على اللفظ، وتارة على المعني، وذلك في أسماء الأجناس خاصة، أما في أسماء الأعلام، فلا.\nانظر: \"الدر المصون\" للسمين الحلبي ٣/ ١٤٩، \"المحرر الوجيز\" لابن عطية ١/ ٤٢٧.\n(٤) لم أجده.\n(٥) انظر: \"معاني القرآن\" للفراء ١/ ٢٠٨، \"الزاهر\" للأنباري ٢/ ٢٤٢، \"جامع البيان\" للطبري ٣/ ٢٤٩، \"البحر المحيط\" لأبي حيان ٢/ ٤٦٣.\n(٦) من (ن).","vol":"8","page":278},{"text":"فعله ولا نعته (١)، فتقول من ذلك: حدثنا مغيرة الضبي، ولا يجوز: حدثنا مغيرة الضبيَّة (٢).\n(قوله تعالى) (٣): ﴿إِنَّكَ سَمِيعُ الدُّعَاءِ﴾ أي: سامعه (٤)، وقيل: مجيبه (٥)، كقوله تعالى: ﴿إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ (٢٥)﴾ (٦) أي: فأجيبون (٧)، وقولهم: سمع الله لمن حمده. أي: أجاب (٨).\nوأنشد (٩):\nدعوتُ الله، حتى خفتُ أنْ لا ... يكونَ اللهُ يسمعُ ما أقولُ (١٠)\n_________\n(١) مطموس في الأصل، والمثبت من (س)، (ن).\n(٢) وهو قول الفراء كما هو في \"معاني القرآن\" ٢/ ٢٠٨.\nوانظر: \"الزاهر\" للأنباري ٢/ ٢٤١ - ٢٤٢.\n(٣) من (ن).\n(٤) قال ابن عادل الدمشقيّ في \"اللباب\" ٥/ ١٨٩: . . مثال مبالغة، مُحوّل من: سامع وليس بمعنى مُسْمِع؛ لفساد المعني.\n(٥) انظر: \"معاني القرآن\" للأخفش ١/ ٤٥٥، \"محاسن التأويل\" للقاسمي ٢/ ٩٤، \"البحر المحيط\" لأبي حيان ٢/ ٤٦٤.\n(٦) يس: ٢٥.\n(٧) انظر: \"مفاتيح الغيب\" للرازي ٨/ ٣٤، \"اللباب\" لابن عادل الدمشقي ٥/ ١٨٩.\n(٨) نظر: \"الأضداد\" للأنباري (ص ١٣٦ - ١٣٧)، \"زاد المسير\" لابن الجوزي ١/ ٣٠٩، \"الفتوحات الإلهية\" للجمل ١/ ٤٤١.\n(٩) شُمَير بن الحارث الضبي شاعر جاهليّ، وقيل: سمير.\n\"تاج العروس\" للزبيدي ٢١/ ٢٣٥ (سمع)، \"خزانة الأدب\" للبغدادي ٥/ ١٨٠.\n(١٠) أورده الأنباري في \"الأضداد\" (ص ١٣٦ - ١٣٧)، \"الزاهر\" لابن الأنباري ١/ ٦٠. وانظر: \"النوادر في اللغة\" لأبي زيد (ص ١٢٤).","vol":"8","page":279},{"text":"أي: يجيب (١).\n[٧٧٧] أخبرني ابن فنجويه (٢)، ثنا محمد بن الحسن بن بشر (٣)، ثنا أبو بكر بن أبي الخصيب (٤) المصِّيصيُّ (٥)، ثنا واقد بن موسى (٦)، ثنا روح بن عبد الواحد (٧)، حدثنا خليد بن دَعْلَج (٨)، عن قتادة (٩)، عن أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ - \"أيما رجل مات، وترك ذريَّة طيبة، آجره الله تعالى مثل أجور عملهم، ولا ينقص من أجورهم شيئًا\" (١٠).\n_________\n(١) انظر: \"خزانة الأدب\" ٥/ ١٧٧ - ١٧٨: قال: قال أبو حاتم (يسمع) أي: يجيب.\n(٢) الحسين بن محمد بن الحسين صدوق كثير المناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) من (س)، (ن).\n(٥) لم يذكر بجرح أو تعديل.\n(٦) أبو سعيد المصيصي الزارع، وثقة الدارقطني في \"العلل\" ٥/ ١٥٠.\nانظر: \"تهذيب الكمال\" للمزي ١٨/ ٢٢٧.\n(٧) الحرّانيّ. ليس بالمتقن.\n(٨) السدوسي، البصري. ضعيف.\nانظر: \"الضعفاء\" للعقيلي ١/ ١٩ (٤٣٣)، \"المجروحين\" لابن حبان ١/ ٢٨٥.\n(٩) إمام، ثقة ثبت.\n(١٠) [٧٧٧] الحكم على الإسناد:\nإسناده ضعيف، والمتن منكر، خُليد: ضعيف، وحدّث عن قتادة أحاديث منكرة.\nالتخريج:\nلم أجده.","vol":"8","page":280},{"text":"<span data-type=\"title\" id=toc-698>٣٩ </span>- قوله ﷿: ﴿فَنَادَتْهُ الْمَلَائِكَةُ﴾.\nقرأ يحيى بن وثاب والأعمش وحمزة والكسائي وخلف: (فناديه) (١)، بالياء (٢)، واختاره أبو عبيد (٣).\nوقرأ الباقون بالتاء (٤)، واختاره أبو حاتم (٥).\nفإذا تقدم الفعل فأنت فيه (٦) بالخيار: إن شئت أنثتَ، وإن شئت ذكَّرتَ، إلا أن من قرأ بالتاء؛ فلتأنيث الملائكة في اللفظ والجمع، مع أن الذكور إذا تقدم فعلهم، وهم جماعة، كان التأنيث فيها أحسن وأفصح، كقوله تعالى: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا﴾ (٧).\nومن ذكَّر؛ فَلِما:\n_________\n(١) في الأصل: فناداه. والمثبت من (س)، (ن).\n(٢) في \"التذكرة\" لا بن غلبون ٢/ ٢٨٦: حمزة والكسائي: بألف ممالة. وفي \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٢، وفي \"الميسر في القراءات\" لمحمد فهد خاروف (٥٥): خلف. ووافقهم الأعمش.\n(٣) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٧٢ - ٣٧٣.\n(٤) انظر هذا الوجه في: \"التذكرة\" لابن غلبون ٢/ ٢٨٦، \"الميسر في القراءات\" لمحمد فهد خاروف (ص ٥٥)، \"الحجة\" لابن زنجلة (ص ١٦٢)، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣١٤، \"السبعة\" لابن مجاهد (ص ٢٠٥)، \"شرح (٥) طيبة النشر\" لابن الجزري (ص ٢٠٦).\n(٥) قال الطبري في \"جامع البيان\" ٣/ ٢٤٩ - ٢٥٠: إنهما قراءتان معروفتان، فبأيهما قرأ القارئ فمصيب. وانظر: \"معاني القرآن\" للزجاج ١/ ٤٠٥، \"معاني القرآن\" للفراء ١/ ٢١٠.\n(٦) من (س).\n(٧) الحجرات: ١٤.","vol":"8","page":281},{"text":"[٧٧٨] أخبرناه محمد (١) بن حَمُّويه (٢)، أنا الحسين بن أيوب (٣)، أخبرنا علي بن عبد العزيز (٤)، ثنا القاسم بن سلام (٥)، ثنا جرير (٦)، عن مغيرة (٧)، عن إبراهيم (٨) قال: كان عبد الله - ﵁ - (٩) يُذكّر الملائكة في كل القرآن (١٠).\nقال أبو عبيد: إنما يرى عبد الله اختيار ذلك؛ خلافًا على المشركين في قولهم: الملائكة بنات الله (فأراد بالتذكير هاهنا إكذابهم، وتعالى الله عن ذلك علوًّا كبيرًا (١١» (١٢).\n_________\n(١) من (ن).\n(٢) لم أجده.\n(٣) الإمام الحافظ الثقة الثبت.\n(٤) أبو الحسن البغوي. ثقة.\n(٥) البغدادي، أبو عبيد. الإمام المجتهد الثقة الفاضل.\n(٦) جرير بن عبد الحميد، ثقة صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٧) ابن مقسم الضبي ثقة، متقن، إلا أنه كان يدلس.\n(٨) النخعيّ، ثقة، كثير الإرسال.\n(٩) ابن مسعود الصحابي المشهور.\n(١٠) الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف لم أجده.\nالتخريج:\nوردت القراءة منسوبة لعبد الله بن مسعود في: \"إعراب القرآن\" للنحاس ١/ ٣٧٢ - ٣٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٤، وذكر السيوطي في \"الدر المنثور\" ٢/ ٣٧ عن إبراهيم مثله، ونسبه لابن المنذر.\n(١١) في الأصل: (كذبوا) وتعالى الله عن ذلك علوًّا كبيرًا، وأراد بالتذكير -هنا- إكذابهم. والمثبت من (س)، (ن).\n(١٢) انظر: \"شرح طيّبة النشر\" لابن الجزري (ص ٢٠٦)، \"اللباب\" لابن عادل الدمشقي ٥/ ١٩١، \"الدر المنثور\" للسيوطي ٢/ ٣٧.","vol":"8","page":282},{"text":"وروى الشعبيُّ عن ابن مسعود - ﵁ - قال: إذا اختلفتم في الياء والتاء، فاجعلوها ياء، وذكِّروا القرآن (١).\nوروى عمرو بن دينار عن ابن عباس - ﵄ - قال: إذا كان الحرف في القرآن ياءً أو تاءً، فاجعلوها ياء (٢) (٣).\nوأراد بالملائكة هاهنا جبريل وحده، وذلك أن زكريا كان الحبْر الكبير الذي يقرِّب القربانات، ويفتح باب المذبح، فلا يدخلون حتى يأذن لهم في الدخول، فبينما هو قائم (في المسجد عند المذبح) (٤)\n_________\n(١) أخرج ابن أبي شيبة في \"المصنف\" ١٠/ ٢٧٥ (٣٠٧٨٢) من جهة الشعبيّ عن علقمة عن عبد الله مثله.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٩١، \"بحر العلوم\" للسمرقندي ٢/ ٥٥، \"المحرر الوجيز\" لابن عطية ١/ ٤٢٨.\n(٢) لم أقف على قول ابن عباس، ولكن أخرج ابن أبي شيبة في \"المصنف\" ١٠/ ٢٧٥ (٣٠٧٨٣) عن أبي عبد الرحمن السلمي نحوه.\n(٣) ذهب قوم من أهل العلم إلى أن: ما أعتل به أصحاب هذا الرأي ليس بشيء.\nقال أبو جعفر النحَّاس في \"إعراب القرآن\" ١/ ٣٧٢ - ٣٧٣: هذا احتجاج لا يحصل منه شيء؛ لأن العرب تقول: قالت الرجال وقال الرجال وكذا النساء، وكيف يحتج عليهم بالقرآن، ولو جاز أن يحتج عليهم بالقرآن بهذا، لجاز أن يحتجوا بقوله تعالى: ﴿وَإِذْ قَالَتِ الْمَلَائِكَةُ﴾، ولكن الحجة عليهم في قوله ﷿: ﴿أَشَهِدُوا خَلْقَهُمْ﴾ أي: فلم يشاهدوا، فكيف يقولون: إنهم إناث، فقد عُلم أن هذا ظن وهوى.\nوقال الطبري في \"جامع البيان\" ٣/ ٢٥٠: ... وذلك أنه لا اختلاف في معنى ذلك باختلاف القراءتين، وهما جميعًا فصيحتان عند العرب.\nوانظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٤٢ - ٣٤٣، \"معاني القرآن\" للفراء ١/ ٢١٠.\n(٤) في الأصل: تقديم وتأخير. والمثبت من (س).","vol":"8","page":283},{"text":"يصلي، والناس ينتظرونه أن يأذن لهم في الدخول، إذا هو برجل شاب عليه ثياب بيض، ففزع منه (١) فناداه (٢) -وهو جبريل-: يا زكريا ﴿إن الله يبشرك بيحيى﴾ فذلك قوله تعالى (٣): ﴿فَنَادَتْهُ الْمَلَائِكَةُ﴾ يعني: جبريل وحده. ونظيره في هذِه السورة: ﴿وَإِذْ قَالَتِ الْمَلَائِكَةُ يَامَرْيَمُ﴾ يعني: جبريل وحده، وقوله تعالى في سورة النحل: ﴿يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ﴾ (٤) يعني: جبريل وحده، ﴿بِالرُّوحِ﴾: بالوحي؛ لأنه الرسول إلى جميع الأنبياء ﵈، يدل عليه قراءة ابن مسعود: (فناداه جبريل وهو قائم يصلي في المحراب) (٥) وهذا جائز في العربية، أن يخبر عن الواحد بلفظ الجمع، كقولهم: ركب فلان في السفن، وإنما ركب في سفينة واحدة، وخرج على بغال البريد، وإنما خرج على بغل واحد، وسمعت هذا الخبر من الناس، وإنما سمعه من واحد، ونظيره في القرآن قوله تعالى: ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ\n_________\n(١) من (س).\n(٢) في الأصل: فناديه، والمثبت من (س)، (ن).\n(٣) من (س).\n(٤) النحل: ٢.\n(٥) ذكره السيوطي في \"الدر المنثور\" ٢/ ٣٧، ونسبه لابن المنذر، وابن مردويه عن ابن مسعود.\nوانظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٤٦، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٤٢، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٧٧ - ٤٧٨، \"اللباب\" لابن عادل الدمشقي ٥/ ١٩١، ولعله قول مدرج، زيد في القراءة، على وجه التفسير، وقد أجازه العلماء. \"الإتقان\" للسيوطي ٤/ ١٤١٧.","vol":"8","page":284},{"text":"إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ﴾ (١) يعني: نعيم بن مسعود ﴿إِنَّ النَّاسَ﴾ يعني: أبا سفيان بن حرب، ونحوه كثير (٢).\nوقال المفضل بن سلمة: إذا كان القائل رئيسًا، فيجوز الإخبار عنه بالجمع؛ لاجتماع أصحابه معه، فلما كان جبريل ﵇ رئيس الملائكة، وقل ما يُبعث إلَّا ومعه جمع منهم؛ فجرى على هذا (٣) (٤).\nقوله تعالى: ﴿وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ﴾ يعني: في (٥) المسجد،\n_________\n(١) آل عمران: ١٧٣.\n(٢) يشير إلى غزوة بدر الصغرى؛ فقد روى ابن عباس أن أبا سفيان لما أراد أن يغزو المدينة بعد بدر، ثبّطه الله وبدا له أن يرجع، فلقي نعيم بن مسعود الأشجعيّ وطلب منه أن يثبط المسلمين مقابل عشرة من الإبل.\nينظر القصة في: \"جامع البيان\" للطبري ١٧٨/ ٤ - ١٧٩، وستأتي، \"المحرر الوجيز\" لابن عطية ١/ ٥٤٢، \"اللباب\" لابن عادل الدمشقي ٥/ ١٩١.\n(٣) انظر قول المفضل في \"اللباب\" لابن عادل الدمشقي ٥/ ١٩١.\nوانظر: \"التبيان\" للطوسي ٢/ ٤٥١، \"بحر العلوم\" للسمرقندي ٢/ ٥٥.\n(٤) قال الطبري في \"جامع البيان\" ٣/ ٢٥٠: إن الله جل ثناؤه أخبر أن الملائكة نادته، والظاهر من ذلك أنها جماعة من الملائكة دون الواحد، وجبريل واحد، ولا يجوز أن يحمل تأويل القرآن إلا على الأظهر الأكثر من الكلام المستعمل في ألسن العرب دون الأقل، ما وجد إلى ذلك سبيلا، ولم تضطرنا حاجة إلى صرف ذلك إلى أنه بمعنى واحد؛ فيحتاج له إلى طلب المخرج بالخفيِّ من الكلام والمعاني.\nوقال الإمام الشوكاني في \"فتح القدير\" ١/ ٣٣٧: وقيل: ناداه جميع الملائكة، وهو الظاهر من إسناد الفعل إلى الجميع، والمعنى الحقيقي مقدّم، فلا يصار إلى المجاز إلَّا لقرينة.\nوانظر: \"معاني القرآن\" للفراء ١/ ٢١٠، \"البيان\" لابن الأنباري ١/ ٢٠٢.\n(٥) من (س)، (ن).","vol":"8","page":285},{"text":"نظيره قوله تعالى: ﴿فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ﴾ (١) أي: من المسجد (٢)، وقوله تعالى: ﴿إِذْ تَسَوَّرُوا الْمِحْرَابَ﴾ (٣) وهو: المسجد (٤).\nوهو مفعال (٥) من الحرب، قيل: سمي بذلك، لأنه يحارب فيه الشيطان، كما قيل: مضمار، للميدان الذي يضمر فيه الخيل (٦).\nوأمال ابن عامر اليحصبيُّ (٧): (المحراب، في جميع القرآن) (٨) وفخَّمها الآخرون (٩).\n﴿أَنَّ اللهَ﴾: قرأ ابن عامر وعيسى بن عمر والأعمش وحمزة:\n_________\n(١) مريم: ١١.\n(٢) انظر: \"معاني القرآن\" للزجاج ١/ ٤٠٣، \"المحرر الوجيز\" لابن عطية ١/ ٤٢٨، \"اللباب\" لابن عادل الدمشقي ٥/ ١٩٢.\n(٣) ص: ٢١.\n(٤) انظر: \"معاني القرآن\" للزجاج ١/ ٤٠٣، \"المحرر الوجيز\" لابن عطية ١/ ٤٢٨.\n(٥) في الأصل: بفعال. وهو خطأ، لأنه ليس على الوزن، والمثبت من (س)، (ن).\n(٦) تضمير الخيل: أن تشد عليها سروجها، وتجلل بالأجلة، حتى تعرق تحتها، فيذهب رهلها، ويشتد لحمها، يسمون ذلك: مضمارًا أو تضميرًا.\nانظر: \"تاج العروس\" للزبيدي ٧/ ١٣١ (ضمر)، \"جمهرة اللغة\" لابن دريد ٢/ ٧٥١ (ضمر).\n(٧) من (س)، (ن).\n(٨) من (س)، (ن).\n(٩) اقحم في (الأصل) هنا جملة: (برواية ابن ذكوان أن المحراب في موضع الخفض) ولا يستقيم بها الكلام.\nوانظر في القراءة: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٣، \"مفاتيح الغيب\" للرازي\" ٤٤٧/ ٢، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٧٨، \"تقريب النشر\" لابن الجزري (ص ١٠٠).","vol":"8","page":286},{"text":"بكسر الألف (١)، على إضمار القول، تقديره: فنادته الملائكة، فقالت: ﴿أَنَّ اللَّهَ﴾ لأن النداء قول (٢).\nوقرأ الباقون بالفتح (٣)، بإيقاع النداء عليه كأنه (٤) قال: فنادته الملائكة بأن الله يبشرك (٥).\nوقرأ عبد الله: (وهو قائم يصلي في المحراب يا زكريا إن الله يبشرك) (٦).\nاختلف القراء في مستقبل هذا الفعل، وجملتها في القرآن عشرة: موضعان هاهنا (٧)، وفي سورة التوبة ﴿يُبَشِّرُهُمْ رَبُّهُمْ﴾ (٨)، وفي\n_________\n(١) في \"الإقناع\" لابن الباذش ٢/ ٦١٩: ابن عامر وحمزة.\nوانظر: \"التذكرة\" لابن غلبون ٢/ ٢٨٦، \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٢، \"التيسير\" للدانيّ (ص ٧٣).\n(٢) انظر: \"معاني القرآن\" للفراء ١/ ٢١٠، \"البيان\" لابن الأنباري ١/ ٢٠٢.\n(٣) انظر: \"المحتسب\" لابن جني ١/ ١٦١، \"السبعة\" لابن مجاهد (ص ٢٠٥)، \"معاني القرآن\" للأخفش ١/ ٤٠٥، \"اللباب\" لابن عادل الدمشقي ٥/ ١٩٢.\n(٤) في الأصل: إنه. والمثبت من (س).\n(٥) قال الفراء في \"معاني القرآن\" ١/ ٢١٠: النصب فيها أجود في العربية.\nانظر: \"الحجة\" لابن خالويه (ص ١٠٨)، \"معاني القرآن\" للزجاج ١/ ٤٠٨.\n(٦) وردت القراءة منسوبة لعبد الله بن مسعود - ﵁ - في: \"المصاحف\" لابن أبي داود ١/ ٣٠١، \"معاني القرآن\" للفراء ١/ ٢١٠، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٣٤٣، وعلى هذِه القراءة يتعين كسر (إن) ولا يجوز فتحها، لاستيفاء الفعل معموليه، وهما الضمير وما نودي به زكريا.\n(٧) الآيات رقم (٣٩)، (٤٥).\n(٨) التوبة: ٢١.","vol":"8","page":287},{"text":"الحجر: ﴿إِنَّا نُبَشِّرُكَ بِغُلَامٍ عَلِيمٍ﴾ (١) و﴿فَبِمَ تُبَشِّرُونَ﴾ (٢)، وفي سبحان والكهف: ﴿وَيُبَشِّرُ الْمُؤْمِنِينَ﴾ (٣)، وفي مريم موضعان: ﴿يَازَكَرِيَّا إِنَّا نُبَشِّرُكَ﴾ (٤) (و﴿لِتُبَشِّرَ بِهِ الْمُتَّقِينَ﴾ (٥)، وفي عسق: ﴿ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا﴾ (٦) فهذِه عشرة مواضع، اتفقوا على واحد منها أنه مشدد، وهو قوله تعالى في الحجر: ﴿فبَمَ تُبشَّرُونَ﴾ (٧)، واختلفوا في التسعة الباقية:\nفقرأها (٨) حمزة: بفتح الياء وجزم الباء وضم الشين وتخفيفها (٩)، وقرأ يحيى بن وثاب والكسائي: خمسة منها مخففة: موضعان هاهنا، وفي سبحان والكهف وعسق (١٠).\n_________\n(١) الحجر: ٥٣.\n(٢) الحجر: ٥٤.\n(٣) الإسراء: ٩.\n(٤) مريم: ٧.\n(٥) مريم: ٩٧.\n(٦) الشورى: ٢٣.\n(٧) يقارن بما في: \"شرح طيّبة النشر\" لابن الجزري (ص ٢٠٦)، \"التذكرة\" لابن غلبون ٢/ ٢٨٧، \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٢، \"اللباب\" لابن عادل الدمشقي ٥/ ١٩٣، \"السبعة\" لابن مجاهد (ص ٢٠٥).\n(٨) في الأصل: فقراء. والمثبت من (س)، (ن).\n(٩) في \"التلخيص في القراءات الثمان\" لأبي معشر الطبري (ص ٢٣٢): حمزة.\nوانظر: \"الاختيار في القراءات العشر\" لسبط الخيّاط ١/ ٣٢٩، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٤٣، \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٢، \"المحرر الوجيز\" لابن عطية ١/ ٤٢٨ - ٤٢٩.\n(١٠) انظر: \"التلخيص في القراءات الثمان\" لأبي معشر الطبري (ص ٢٣٢ - ٢٣٣)، =","vol":"8","page":288},{"text":"وخفف ابن كثير وأبو عمرو منها (١) حرفًا واحدًا، وهو قوله في عسق: ﴿ذَلِكَ الَّذِي يُبَشِّرُ﴾ (٢) (وقرأها كلها) (٣) حميد بن قيس بفم الياء (وجزم الباء) (٤) وكسر الشين وتخفيفها (٥)، وقرأ الباقون: بضم الياء وفتح الباء وكسر الشين، وتشديده (٦).\nفمن خفف الشين، مع ضم الياء فهو من أبشر يُبْشرُ.\nقال الشاعر:\nيا أم عمرٍو: أبشري بالبشرى ... موت ذريع، وجراد عَظْلَي (٧)\n_________\n= \"الاختيار في القراءات العشر\" لسبط الخيّاط ١/ ٣٢٩، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٤٣.\n(١) من (س).\n(٢) انظر: \"الاختيار في القراءات العشر\" لسبط الخيّاط ١/ ٣٢٩، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٤٤، \"التذكرة\" لابن غلبون ٢/ ٢٨٧.\n(٣) في الأصل: وقراء حميد بن قيس بضم الياء. والمثبت من (س)، (ن).\n(٤) من (س)، (ن).\n(٥) وهي قراءة شاذة. ذكر ذلك ابن خالويه في \"مختَصر في شواذ القرآن\" (ص ٢٠).\nوانظر: \"المحتسب\" لابن جني ١/ ١٦١، \"معاني القرآن\" للزجاج ١/ ٤٠٥، \"إعراب القرآن\" للنحاس ١/ ٣٧٣، \"مجاز القرآن\" لأبي عبيدة ١/ ٩١.\n(٦) نظر: \"التذكرة\" لابن غلبون ٢/ ٢٨٧، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٤٤، \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٣، \"الحجة\" للفارسيّ ٣/ ٤١ - ٤٣.\n(٧) ذكره القرطبي في \"جامع البيان\" ٤/ ٧٥، ولم ينسبه لأحد.\nوانظر: \"معاني القرآن\" للفراء ١/ ٢١٢، \"إعراب القرآن\" للنحاس ١/ ٣٧٣.","vol":"8","page":289},{"text":"ومن قرأ بتخفيف الشين مع فتح الياء، فهو من بشر يبشر، وهي لغة تهامية (١)، وقراءة ابن مسعود (٢).\nقال الشاعر (٣):\nبَشَرْتُ عيالي؛ إذ رأيتُ صحيفةً ... أتتكَ من الحجاج، يُتلي كتابُها (٤)\nوأنشد الفراء:\nوإذا رأيتَ الباهشين إلى النَّدى ... غُبرًا اكُفُّهُم، بقاع مُمْحِلِ\nفأَعِنْهُمُ، وابشر؛ بما بَشُرُوا بهِ ... وإذا همُ نزلوا بضَنْكٍ، فانزلِ (٥)\n_________\n(١) تِهامة -بالكسر: تساير البحر ومنها مكة، وسمّيت تهامة؛ لشدة حرّها.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٧٤، \"جامع البيان\" للطبري ٣/ ٢٥١.\n(٢) في \"المحرر الوجيز\" لابن عطية ١/ ٤٢٩: عبد الله بن مسعود.\nوانظر: \"معاني القرآن\" للفراء ١/ ٢١٢.\n(٣) لم أجده.\n(٤) ذكرت بعض الكتب البيت مستشهدًا به على أن الفعل: بشر. قد يأتي مخففًا.\nانظر: \"معاني القرآن\" للفراء ١/ ٢١٢، \"البحر المحيط\" لأبي حيان ٢/ ٤٤٧، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٥.\n(٥) هذان البيتان للشاعر عبد قيس بن خُفَاف البُرْجميّ، من قصيدة له، ينصح فيها ولده جبيلًا، وقد ذكر الفراء في \"معاني القرآن\" ١/ ٢١٢ البيتين عن الكسائي، إلَّا أن في الأول منهما: العلا. بدلًا من: الندى.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٠٥، \"المفضليات\" للمفضل الضبي (١١٦)، \"لسان العرب\" لابن منظور ٤/ ٦٢ (بشر)، و\"التبيان\" للطوسي =","vol":"8","page":290},{"text":"وروى عبد الرحمن بن أبي حماد (١)، عن معاذ الكوفيَّ (٢) قال: (من قرأ يَبشر، فمعناه: يبشرهم) (٣) (٤) وتصديق هذِه القراءة.\n[٧٧٩] ما أخبرنا محمد (٥) بن حمدويه (٦)، أنا ابن أبي أيوب (٧)، أنا علي بن عبد العزيز (٨)، ثنا أبو عبيد (٩)، ثنا نُعيم (١٠)، عن ضمرة (١١)، عن ابن زيد بن أسلم (١٢)، عن أبيه (١٣)، عن النبي - ﷺ -:\n_________\n= ٢/ ٤٥١، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٥، \"الحجة\" للفارسي ٣/ ٤٢: عن الأخفش، ورواية المصادر مختلفة.\n(١) في الأصل، (ن): حامد. والمثبت من (س)، ولم أقف على ترجمته.\n(٢) معاذ بن مسلم الكوفيّ النحويّ، شيخ النحو.\nانظر: \"سير أعلام النبلاء\" للذهبي ٨/ ٤٨٢ (١٢٧)، \"وفيات الأعيان\" لابن خلكان ٥/ ٢١٨.\n(٣) في الأصل، (س)، (ن): يُبشّرهم. والمثبت من \"جامع البيان\" للطبري ٣/ ٢٥١، وهو الأليق بالسياق.\n(٤) أخرج الطبري في \"جامع البيان\" ٣/ ٢٥١ من طريق عبد الرحمن بن أبي حمَّاد به مثله.\n(٥) من (س)، (ن).\n(٦) هو أبو عبد الله الحاكم، الإمام، الحافظ، الثقة.\n(٧) المعروف بالصِّبغي لم يذكر بجرح أو تعديل.\n(٨) صدوق البغوي، ثقة.\n(٩) القاسم بن سلاّم البغدادي، الإمام المجتهد الثقة الفاضل.\n(١٠) ابن حمَّاد أبو عبد الله المروزيّ. صدوق، يخطئ كثيرًا.\n(١١) ابن ربيعة، صدوق يهم قليلا.\n(١٢) عبد الرحمن بن زيد ضعيف.\n(١٣) ثقة عالم، وكان يرسل.","vol":"8","page":291},{"text":"أنه قال لرجل: \"إن الله يبشرك بغلام\" فولدت امرأته غلامًا (١).\nومن قرأ بالتشديد، فهو من بَشَّر يُبشِّر تَبْشيرًا، وهو أعرب في اللغة وأفصحها. قال جرير:\nيا بشر، حُقَّ لوجهك التبشيُر ... هلا غضبتَ لنا، وأنت أميرُ (٢)؟ !\nودليل التشديد: أن كل ما في القرآن من هذا الباب من فعل ماض واحد، أو أمر، فهو بالتثقيل، كقوله تعالى: ﴿فَبَشِّرْ عِبَادِ﴾ (٣) وقوله (٤): ﴿فَبَشِّرْهُ بِمَغْفِرَةٍ﴾ (٥)، ﴿وَبَشَّرْنَاهُ بِإِسْحَاقَ﴾ (٦)، ﴿قَالُوا بَشَّرْنَاكَ بِالْحَقِّ﴾ (٧) (٨).\n_________\n(١) [٧٧٩] الحكم على الإسناد:\nإسناده ضعيف مرسل، لأن فيه عبد الرحمن بن زيد بن أسلم.\nالتخريج:\nلم أجده.\n(٢) انظر البيت في: \"ديوان جرير\" (ص ٣٦٨)، \"البحر المحيط\" لأبي حيان ٢/ ٤٦٥، \"جامع البيان\" للطبري ٣/ ٢٥٢، \"الدر المصون\" للسمين الحلبي ٣/ ١٥٤ (١٢٥٧)، \"اللباب\" لابن عادل الدمشقي ٥/ ١٩٤.\n(٣) الزمر: ١٧. كذا قرأها أبو عمرو وحده بياء منصوبة، ورويت عن ابن كثير وأهل مكة، والباقون بحذف الياء، ورويت أيضًا عن ابن كثير.\nانظر \"الحجة\" للفارسي ٦/ ٩٣، \"السبعة\" لابن مجاهد (ص ٥٦١).\n(٤) من (س).\n(٥) يس: ١١.\n(٦) هود: ٧١.\n(٧) الحجر: ٥٥. انظر: \"تحبير التيسير في القراءات العشر\" لابن الجزريّ (ص ٣٢٢).\n(٨) قال الطبري في \"جامع البيان\" ٣/ ٢٥١: والقراءة التي هي القراءة عندنا في ذلك: ضم الياء، وتشديد الشين، بمعنى التبشير؛ لأن ذلك هي اللغة السائرة، والكلام =","vol":"8","page":292},{"text":"(قوله تعالى) (١): ﴿بِيَحْيَى﴾ وهو اسم لا يجريح لمعرفته؛ وللزائد في أوله، مثل: يزيد ويعمر (٢) ويشكر، وأماله قوم؛ لأجل الياء، وفخَّمه الآخرون (٣). وجَمْعُه: يحيون، كما يقال: موسيون وعيسيون (٤).\nواختلفوا فيه، لِمَ سمّي بيحيى؟\nفقال ابن عباس - ﵄ -: لأن الله تعالى أحيا به عقر أمه (٥).\nوقال قتادة: لأن الله تعالى أحيا قلبه بالإيمان (٦).\n_________\n= المستفيض المعروف في الناس، مع أن جميع قراء الأمصار مجمعون في قراءة: ﴿فَبِمَ تُبَشِّرُونَ﴾ [الحجر: ٥٤] على التشديد. والصواب في سائر ما في القرآن من نظائره أن يكون مثله في التشديد وضم الياء. انتهى.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٥، \"معاني القرآن\" للفراء ١/ ٢١٢.\n(١) من (س).\n(٢) من (س)، (ن).\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٩٤، \"المحرر الوجيز\" لابن عطية ١/ ٤٢٩.\n(٣) في\"مفاتيح الغيب\" للرازي ٢/ ٤٤٧: أبو عمرو وحمزة والكسائي وورش.\n(٤) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٧٤، \"الكتاب\" لسيبويه ٢/ ٩٤، \"البحر المحيط\" لأبي حيان ٢/ ٤٦٥.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٢/ ٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ٧٦، وأبو حيان في \"البحر المحيط\" لأبي حيان ٢/ ٤٦٦، عن ابن عباس، من غير سند.\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ٢٥٢، وابن أبي حاتم في\"تفسير القرآن العظيم\" ٢/ ٦٤١: عن قتادة نحوه.","vol":"8","page":293},{"text":"وقيل: لأن الله تعالى أحيا قلبه بالنبوة (١).\nوقال الحسين بن الفضل: لأن الله تعالى أحيا قلبه بالطاعة، حتى لم يعص، ولم يهم بمعصية (٢)\n[٧٨٠] بيانه: ما أخبرنا ابن فنجويه (٣)، ثنا الفضل بن الفضل (٤)، حدثنا علي بن إسحاق بن زاطيا (٥)، ثنا لُوَين (٦)، ثنا إسماعيل بن زكريا (٧)، عن محمد بن عون الخراسانيِّ (٨)، عن عكرمة (٩)، عن ابن عباس ﵄ قال: قال رسول الله - ﷺ -: \"ما من أحد إلَّا يلقي الله تعالى قد همَّ بخطيئة أو عملها، إلَّا يحيى بن زكريا،\n_________\n(١) انظر هذا الوجه في: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٥٤، \"روح المعاني\" للألوسي ٣/ ١٤٦.\n(٢) انظر هذا الوجه في: \"معالم التنزيل\" للبغوي ٢/ ٣٤، \"البحر المحيط\" لأبي حيان ٢/ ٤٦٦.\n(٣) الحسين بن محمد بن الحسين، ثقة. صدوق كثير المناكير.\n(٤) ابن العباس الكندي، صدوق.\n(٥) صدوق لا بأس به.\nانظر: \"تاريخ بغداد\" للخطيب ١١/ ٣٤٨، \"لسان الميزان\" لابن حجر ٤/ ٢٤٦.\n(٦) لويْن. ثقة.\n(٧) الخُلْقانيّ. صدوق، يخطئ قليلا.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٦٩، \"تهذيب التهذيب\" انظر: ١/ ٢٩٧.\n(٨) متروك.\nانظر: \"الضعفاء\" للعقيلي ٤/ ١١٢، \"الكامل\" لابن عدي ٧/ ٤٨٥.\n(٩) ثقة ثبت، عالم بالتفسير.","vol":"8","page":294},{"text":"فإنه لم يهم بها ولم يعملها\" (١).\nوكان أبو القاسم ابن حبيب يقول: سمِّي بذلك؛ لأنه استشهد، والشهداء أحياء عند ربهم يرزقون (٢).\nقال النبي - ﷺ -: \"من هوان الدنيا على الله ﷿ أن يحيى بن زكريا قتلته امرأة\" (٣).\n_________\n(١) [٧٨٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا.\nالتخريج:\nأخرج ابن عدي في \"الكامل\" ٧/ ٤٨٥ من جهة لوين به مثله.\nقال ابن طاهر المقدسيّ في \"ذخيرة الحفاظ\" ٤/ ٢١٠١ (٤٨٦٣): رواه محمد بن عون الخراسانيّ ... ومحمد هذا: متروك الحديث، وروي من حديث عمرو بن العاص مرفوعًا نحوه، كما عند الطبري في \"جامع البيان\" ٣/ ٢٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٤٣.\nلكن رواه الطبري في \"جامع البيان\" ٣/ ٢٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦٤٣/ ٢ عن ابن العاص إما عبد الله أو أبوه على الشك موقوفًا.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٦١: فهذا موقوف، أصح من المرفوع.\n(٢) وقال السيوطي في \"الدر المنثور\" ٢/ ٣٩: وهو أقوى إسنادًا من المرفوع.\nذكره أبو حيَّان في \"البحر المحيط\" ٢/ ٤٦٦ عن أبي القاسم بن حبيب، وذكره السيوطي في \"قطف الأزهار\" ١/ ٥٨٧ عن ابن برجان.\nوانظر: \"غرائب التفسير\" للنيسابوري ٢/ ١٨٧.\n(٣) تخريج الحديث: لم أجده.\nوانظر: \"المنتظم\" لابن الجوزيِّ ٢/ ٨ - ١٠.","vol":"8","page":295},{"text":"[٧٨١] سمعت أبا منصور الحمشاذي (١) يقول: قال عمر بن عبد الله المقدسي (٢): أوحى الله تعالى إلى الخليل إبراهيم ﵇: أن قل ليسارة، وكان اسمها كذلك: أني مخرج منكما عبدًا لا يهمُّ (٣) بمعصيتي اسمه حيي، فهبي له من اسمك حرفًا، فوهبت له أول حرف من اسمها فصار يحيى، وصارت امرأة إبراهيم ﵇ سارة (٤).\n(قوله تعالى) (٥): ﴿مُصَدِّقًا﴾ نصب؛ على الحال (٦) ﴿بِكَلِمَةٍ مِنَ اللَّهِ﴾ يعني: عيسى ﵇ (٧)، سُمِّي كلمة؛ لأن الله تعالى قال له: كن فيكون من غير أب، فكان، فوقع عليه اسم الكلمة؛ لأنه كان بها. ويحيى ﵇ أول من آمن بعيسى ﵇ وصدَّقه، وكان يحيى أكبر من عيسى ﵉ بستة أشهر، وكانا ابني الخالة (٨) ثم قُتِل\n_________\n(١) عالم مصنف، لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) في الأصل: يموت. والمثبت من (ن).\n(٤) [٧٨١] الحكم على الإسناد:\nفيه من لم أجده.\nهذا الذي قاله ليس بشيء؛ لما في ذلك الاحتمال من التكلف المستغني عنه، والله أعلم. وذكره القرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ٤٩ عن النقاش.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٢٩ - ٤٣٠.\n(٥) من (س).\n(٦) هذا هو الوجه، كما في: \"مشكل إعراب القرآن\" لمكي ١/ ١٣٩، \"معاني القرآن\" للفراء ١/ ٢١٢، \"المحرر الوجيز\" لابن عطية ١/ ٤٢٩.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٤٩ - ٥٠.\n(٨) كذا في الأصل، (س)، (ن). ولعل حذف (أل) من: الخالة، أنسب.","vol":"8","page":296},{"text":"يحيى قبل رفع عيسى ﵉ (١).\nوقال أبو عبيدة وعبد العزيز بن يحيى: ﴿بِكَلِمَةٍ مِنَ اللَّهِ﴾ أي: (بكتاب من الله) (٢) وآياته؛ تقول العرب: أنشدني كلمة فلان. أي: قصيدته (٣).\n﴿وَسَيِّدًا﴾: هو فعيل، من ساد يسود، وأصله: سود، وهو الرئيس الذي يُتْبَع، وينتهى إلى قوله (٤).\nقال المفضل: أراد: سيدًا في الدين (٥).\n[٧٨٢] أخبرني ابن فنجويه (٦)، حدثنا عمر بن أحمد بن القاسم (٧)، ثنا محمد بن عبد الغفار (٨)، ثنا أبو الربيع عبد الله بن\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٢/ ٣٤، \"البحر المحيط\" لأبي حيان ٢/ ٤٦٦، \"جامع البيان\" للطبري ٣/ ٢٥٣.\n(٢) في الأصل: من كتاب من الله. والمثبت من (س) و(ن).\n(٣) انظر قول أبي عبيدة في كتابه \"مجاز القرآن\" ١/ ٩١، وليس فيه: وآياته. وقد أنكر الطبري في \"جامع البيان\" ٣/ ٢٥٤ هذا الوجه، فقال: . . هذا جهل منه بتأويل الكلمة واجتراء على ترجمة القرآن برأيه.\n(٤) انظر: \"القاموس المحيط\" لأبي حيان ١/ ٤٢١ (السود)، \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٣٥٦ (سود)، \"معجم مقاييس اللغة\" لابن فارس ٣/ ١١٤.\n(٥) ذكر البغوي في \"معالم التنزيل\" ٢/ ٣٤ عن المفضل مثله، وكذلك ابن عادل في \"اللباب\" ٥/ ١٩٨.\n(٦) ثقة صدوق كثير الرواية للمناكير.\n(٧) فقيه، روى عن الثقات الموضوعات.\n(٨) الزرقاني، لم أجده.","vol":"8","page":297},{"text":"محمد التستري (١)، ثنا أبو بكر الحنفيُّ (٢)، عن شريك (٣)، عن أبي روق (٤)، عن الضحاك (٥) قال: السيد: الحسن الخلق (٦).\n[٧٨٣] وبه عن شريك (٧)، عن سالم الأفطس (٨) عن سعيد بن جبير (٩) قال: السيد: الذي يطيع ربه ﷿ (١٠).\nوقال سعيد بن المسيَّب: السيد: الفقيه العالم (١١).\nوقال قتادة: السيد (١٢): الذي هو سيد في العلم (١٣) والعبادة\n_________\n(١) لم أجده.\n(٢) عبد الكبير بن عبد المجيد، ثقة.\n(٣) شريك بن عبد الله النخعي، صدوق، يخطئ كثيرًا.\n(٤) عطية بن الحارث الكوفي، صدوق.\n(٥) الضحاك بن مزاحم الهلالي، صدوق كثير الإرسال.\n(٦) [٧٨٢] الحكم على الإسناد:\nفيه من لم أجده\nالتخريج:\nأخرج الخرالطيّ في \"مكارم الأخلاق\" ٢/ ٥٧٤ (٦٠٤) عن الضحاك، بلفظه.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٤٢ عن الضحاك، ولم يذكر لفظه.\n(٧) شريك بن عبد الله النخعي، صدوق، يخطئ كثيرًا.\n(٨) ثقة، رمي بالإرجاء.\n(٩) ثقة ثبت فقيه.\n(١٠) [٧٨٣] انظر: \"مكارم الأخلاق\" للخرائطي (ص ٦٥)، \"معالم التنزيل\" للبغوي ٢/ ٣٤.\n(١١) أخرج الطبري في \"جامع البيان\" ٣/ ٢٥٤ عن سعيد بن المسيب بلفظه.\n(١٢) من (س).\n(١٣) من (س).","vol":"8","page":298},{"text":"والورع (١). (وقيل: الحليم) (٢) (٣).\nوقال الضحاك: التقيُّ (٤). وقال عكرمة: الذي لا يغضب (٥). وقال مجاهد: الكريم على الله تعالى (٦)، وقال ابن زيد: الشريف الكبير (٧).\nوقال سفيان الثوري (٨): الذي لا يحسد (٩).\n[٧٨٤] أخبرنا أبو محمد الحسن بن علي السجْزي الخطيب (١٠)،\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٢٥٤ عن قتادة: وسيدًا. أي: والله السيد في العبادة والحلم والعلم والورع. وفي رواية: في العلم والعبادة. وفي رواية: السيد: الحليم.\n(٢) كذا في الأصل، وفي (س): وقيل سعيد بن جبير الحليم. وفي (ن): وقيل الحليم سعيد بن جبير.\n(٣) أخرج الطبري في \"جامع البيان\" ٣/ ٢٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٤٣ عن سعيد بن جبير مثله، وهو قول لقتادة كما في \"المصنف\" لابن أبي شيبة ١١/ ٩٦ (٣٢٤٤٤).\n(٤) أخرج الطبري في \"جامع البيان\" ٣/ ٢٥٤ عن الضحاك بلفظ: السيد: الحليم التقي.\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٢٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٤٢.\nوالخرائطي في \"مكارم الأخلاق\" (ص ٦٠) عن عكرمة بلفظ: السيد: الذي لا يغلبه الغضب.\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ٢٥٤ عن مجاهد مثله.\n(٧) أخرج الطبري في \"جامع البيان\" ٣/ ٢٥٤ عن ابن زيد بلفظ: السيد: الشريف.\n(٨) من (س)، (ن).\n(٩) ذكر أبو حيَّان في \"البحر المحيط\" ٢/ ٤٦٦ عن سفيان مثله.\nوانظر: \"جامع البيان\" للطبري ٣/ ٢٥٤.\n(١٠) لم أجده.","vol":"8","page":299},{"text":"ثنا أبو الحسن البصري (١)، ثنا أبو علي الحافظ السقاء (٢)، ثنا فارس الدينوريُّ (٣) قال: سمعت يوسف بن الحسين الرازي (٤) يقول: سمعت ذا النون (٥) يقول: الحسود لا يسود (٦).\nوقال الخليل: مطاعًا (٧). وقال الزجاج: الذي يفوق في كل شيء من الخير أقرانه (٨). وقال أحمد بن عاصم (٩): السيد: القانع بما قسم له (١٠) الله (١١).\n_________\n(١) لم أجده.\n(٢) الإمام الحافظ، البارع، الثقة.\n(٣) لم أجده.\n(٤) يوسف بن الحسين الرازي أبو يعقوب، شيخ الصوفية، لم يذكر بجرح أو تعديل.\nانظر: \"طبقات الأولياء\" لابن الملقن (ص ٣٧٩)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٢٣٨.\n(٥) الزاهد، شيخ الديار المصرية، كان واعظًا.\n(٦) [٧٨٤] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nلم أجد من ذكره.\n(٧) ذكره أبو حيَّان عن الخليل، ولفظه: المطاع الفائق أقرانه.\nانظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٦٦، \"روح المعاني\" للألوسي ٣/ ١٤٧.\n(٨) انظر قول الزجاج في \"معاني القرآن\" له ١/ ٤٠٦.\n(٩) صاحب مواعظ وسلوك.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٠/ ٤٨٧، \"حلية الأولياء\" لأبي نعيم ٩/ ٢٨٠.\n(١٠) من (س).\n(١١) ذكره البغوي في \"معالم التنزيل\" ٢/ ٣٤، وأبو حيان في \"البحر المحيط\" ٢/ ٤٦٦، عن أحمد بن عاصم.","vol":"8","page":300},{"text":"وقال أبو بكر الورَّاق: الراضي بقضاء الله ﷿ (١). وقال محمد بن علي الترمذي: المتوكل على الله (٢). وقال أبو يزيد البَسْطَاميّ (٣): هو الذي قد عظمت همته، ونبل قدره، ما يحدث نفسه بدار الدنيا. وقيل: هو السخيُّ (٤) (٥).\n[٧٨٥] أخبرنا أبو الحسن محمد بن القاسم بن أحمد (٦)، حدثنا أبو نصر أحمد بن محمد بن الحسين (٧)، ثنا أبو الخير أحمد بن محمد بن الجليل (٨)،\n_________\n(١) ذكره أبو حيان في \"البحر المحيط\" ٢/ ٤٦٦ عن أبي بكر الوزاق، والألوسي في \"روح المعاني\" ٣/ ١٤٧.\n(٢) في \"البحر المحيط\" لأبي حيان ٢/ ٤٦٦ عن محمد الترمذي، بلفظ: العظيم الهمة.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ١٩٨.\n(٣) طيفور بن عيسى، أبو يزيد البَسْطَاميّ، أحد الزهّاد.\n(٤) في \"البحر المحيط\" ٢/ ٤٦٧ عن الفراء، ومن دون نسبة في \"معالم التنزيل\" ٢/ ٣٤.\n(٥) قال أبو حيَّان في \"البحر المحيط\" ٢/ ٤٦٧: وهذِه الأقوال التي ذكرت في تفسير: السيد، كلها يصلح أن يكون تفسيرًا في وصف يحيى ﵇، وأحق الناس بصفات الكمال هم النبيّون. .\nوقال ابن عطية في \"المحرر الوجيز\" ١/ ٤٢٩: كل من فسر من هؤلاء العلماء المذكورين: السؤدد: بالحلم، فقد أحرز أكثر معنى السؤدد، ومن جرّد تفسيره بالعلم والتقي ونحوه فلم يفسر بحسب كلام العرب.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) هو أبو نصر، الكلاباذيّ الأمام الحافظ. متقن، ثبت.\n(٨) أحمد بن محمد بن الجليل -بالجيم- بن خالد بن حريث بن خالد بن المنذر بن الجارود العبقي البزار البخاري أبو الخير، يروي عن: عبد الله بن أحمد بن شبويه =","vol":"8","page":301},{"text":"حدثني محمد بن إسماعيل البخاري (١)، حدثنا عبد الله بن أبي الأسود (٢)، حدثنا حميد بن الأسود (٣)، عن الحجَّاج -يعني: الصوَّاف (٤)، عن أبي الزبير (٥)، عن جابر بن عبد الله - ﵁ - (٦) قال: قال رسول الله - ﷺ -: \"من سيدكم يا بني سلمة؟ \" قالوا: جدُّ بن قيس؛ على أنا نبخِّله. قال: \"وأي داء أدوأ من البخل، بل سيدكم عمرو بن الجموح\" (٧).\n_________\n= المروزي ومحمد بن إسماعيل البخاري \"الأدب المفرد\" وشداد بن عيسى الشرعي وعجيف بن آدم الطواويسي ومحمد بن الضوء الشيباني، وغيرهم.\nروى عنه: أبو نصر أحمد بن محمد الكلاباذي البخاري، وأبو بكر محمد بن خالد بن الحسن المطوعي.\nوله ذكر في \"الأنساب\" للسمعاني ١٣/ ٢٢٩، \"تبصير المنتبه\" لابن حجر ٢/ ٥٣٦، \"توضيح المشتبه\" لابن ناصر الدين ٣/ ٤٤٥.\nانظر ترجمته في \"الإكمال\" لابن ماكولا ٣/ ١٧٩، \"المشتبه\" ١/ ٢٦٨.\n(١) جبل الحفظ، وإمام الدنيا.\n(٢) عبد الله بن محمد بن أبي الأسود البصري، أبو بكر. ثقة، حافظ.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٤٤٦، \"تهذيب التهذيب\" لابن حجر ٦/ ٦.\n(٣) صدوق، يهم قليلًا.\n(٤) ثقة، حافظ.\n(٥) محمد بن مسلم بن تدرس. صدوق، إلَّا أنه يدلّس.\n(٦) صحابي مشهور.\n(٧) [٧٨٥] الحكم على الإسناد:\nإسناده حسن، وهو صحيح بمتابعاته وشواهده.\nولا يضر تدليس محمد بن تدرس، لأن البيهقي رواه في \"شعب الإيمان\" ٧/ ٤٣١ (١٠٨٦٠) من جهة يزيد بن زريع نا حجاج الصواف حدثني أبو الزبير أن جابرًا =","vol":"8","page":302},{"text":"وبلغني عن ابن عباس - ﵄ - أنه كان قاعدًا مع رسول الله - ﷺ -، فجاءه بضعة عشر رجلًا عليهم ثياب السفر، فسلَّموا على رسول الله - ﷺ - وعلى القوم، ثم قالوا: من السيد فيكم؟ فقال رسول الله - ﷺ -: \"ذلك يوسف بن يعقوب بن إسحاق بن إبراهيم\"، فعرفوا أنه رسول الله - ﷺ -، فقالوا: يا رسول الله، فما في أمتك سيِّد؟ قال: \"بلى، رجل أعطي مالًا، ورُزِقَ سماحة، وأدنى الفقراء، وقلَّت شكايته في الناس\" (١).\n_________\n= حدثهم قال رسول الله - ﷺ -: من سيدكم يا بني سلمة فذكره بنحوه. انتهى. ففيه تصريح محمد بن تدرس أبي الزبير بالتحدث عن جابر وفيه متابعة يزيد بن زريع وهو ثقة -انظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣٦٤ - لحميد بن الأسود الكرابيسيّ عن الحجاج، وبه يزول الوهم عنه في هذا الحديث.\nوانظر: \"تهذيب الكمال\" للمزي ١٧/ ٢١١ (٦١٩١).\nالتخريج:\nروى البخاري في \"الأدب المفرد\" (ص ١١٢) (٢٩٧)، وأبو الشيخ ابن حيَّان الأصبهانيّ في \"الأمثال\" (ص ٥٧ - ٥٨) (٩٢، ٩٣)، والبيهقي في \"شعب الإيمان\" ٧/ ٤٣١ (١٠٨٥٩)، والسّراج وأبو نعيم في \"معرفة الصحابة\" كما في \"الإصابة\" لابن حجر ٤/ ٥٠٦ - ٥٠٧ (٥٨١٤): من طريق حجّاج الصواف نحوه.\nقالى الشيخ الألباني في \"صحيح الأدب المفرد\" (ص ١٢٥) (٢٢٧): صحيح. .\nوللحديث متابعات وشواهد عدة من حديث أبي بكر، وأبي هريرة، وأنس، وابن عباس - ﵃ -. انظرها في: \"الإصابة\" لابن حجر ١/ ٤٢٦ - ٤٢٧، \"شعب الإيمان\" للبيهقي ٧/ ٤٣٠ - ٤٣١، \"أسد الغابة\" لابن الأثير ١/ ٣٨٠ - ٣٨١، \"تاريخ بغداد\" للخطيب ٤/ ٢١٧ (١٩١١)، \"المعجم الصغير\" للطبراني ١/ ١٩٩ (٣١٧).\n(١) الحكم على الإسناد رواية الثعلبي بلاغ؛ فالإسناد منقطع. =","vol":"8","page":303},{"text":"[٧٨٦] وسمعت محمد بن القاسم (١) يقول: سمعت محمد بن أحمد بن عقيل (٢) يقول: سمعت أبا حامد الأعمشي (٣) يقول (٤): سمعت أحمد بن اليسع (٥) يقول: قال ابن عياش (٦) بلغنا أن أسد بن عبد الله (٧) قال لرجل من بني شيبان (٨): بلغني أن السؤدد فيكم رخيص. قال (٩): أما نحن فلا نسود إلَّا من يوطئنا رحله، ويفرش لنا\n_________\n= التخريج:\nلم أجد من ذكره.\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) الحافظ أبو حامد أحمد بن حمدون بن أحمد بن عمارة بن رستم الأعمشي. إمام حافظ ثبت مصنف.\n(٤) من (س).\n(٥) هو: أبو سعد أحمد بن معمر بن اليسع، حدث عن أبيه، روى عنه: ابنه أبو الهيثم محمد بن أحمد بن معمر وروى عن ابنه أبي الهيثم غنجار البخاري.\nانظر \"الإكمال\" لابن ماكولا ٧/ ٤٢٨.\n(٦) عابد إلا أنه لما كبر ساء حفظه وكتابه صحيح.\n(٧) أسد بن عبد الله بن يزيد بن أسد بن كرز بن عامر بن عبقري أبو عبد الله -ويقال أبو المنذر- البجلي القسري أخو خالد بن عبد الله، من أهل دمشق ولاه أخوه خالد خراسان، وكان جوادًا سمحًا شجاعًا مقدامًا، حدث عن أبيه، وأبي يحيى بن عفيف والحجاج بن يوسف. روى عنه سلمة بن قتيبة، وسعيد بن خثيم، وسلمويه ابن صالح المروزي، مات سنة (١٢٠ هـ).\nانظر: \"تاريخ الإسلام\" للذهبي ٧/ ٣٢١، \"تاريخ دمشق\" لابن عساكر ٨/ ٣١٢ - ٣٢٢.\n(٨) لم أجد من ميّزه.\n(٩) في الأصل: قالوا. بصيغة الجمع، والمثبت من (س) والسياق يقتضي الإفراد.","vol":"8","page":304},{"text":"عرضه، ويعطينا ماله، فقال: والله، إن السؤدد فيكم لغالٍ (١).\n(قوله تعالى) (٢): ﴿وَحَصُورًا﴾: أصله من الحصر، وهو الحبس (٣). يقال: حصرت الرجل عن حاجته، إذا حبسته، وحُصرت من كذا أُحْصَر (٤) حصرًا، إذا امتنعت (٥) منه، وحَصُر فلان في قراءته إذا امتنع عن القراءة، فلم يقدر عليها، ومثله: إحصار العدو، قال الله ﷿: ﴿وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا﴾ (٦) أي: محبسًا (٧)، ويقال للرجل الذي يكتم سرَّه، ويحبسه، ولا يظهره: حصر.\nقال جرير:\n_________\n(١) [٧٨٦] الحكم على الإسناد:\nفيه رجل مبهم.\nالتخريج:\nأورده الخطابي في \"غريب الحديث\" ٣/ ١٤٥، وابن عبد البر في \"بهجة المجالس\" ١/ ٦٠١، وأبو حيان التوحيدي في \"البصار والذخائر\" ٥/ ١٧٩ دون إسناد.\n(٢) من (س).\n(٣) انظر: \"تاج العروس\" للزبيدي ٦/ ٢٧٩ (حصر)، \"المحيط في اللغة\" لإسماعيل ابن عباس ٢/ ٤٥٤ (حصر)، \"الصحاح\" للجوهري ٢/ ٦٣٠ (حصر).\n(٤) من (س).\n(٥) في الأصل: امتنع. وإثبات تاء المتكلم من (س).\n(٦) الإسراء: ٨.\n(٧) انظر: \"معاني القرآن\" للزجاج ١/ ٤٠٦ - ٤٠٧، \"الدر المصون\" للسمين الحلبي ٣/ ١٥٨، \"الفتوحات الإلهية\" للجمل ١/ ٤٤٣، \"معاني القرآن\" للفراء ١/ ٢١٣.","vol":"8","page":305},{"text":"ولقد تكنفني الوشاة، فصادفوا ... حَصِرًا، بسركِ، يا أميمَ، ضنينًا (١)\nوالحصور، في قول ابن مسعود (٢)، وابن عباس (٣) وابن جبير (٤)، وقتادة (٥)، وعطاء (٦)، وأبي الشعثاء (٧)، والسدي (٨)، والحسن (٩)، وابن زيد (١٠): الذي لا يأتي النساء، ولا يقربهن. وهو -على هذا القول: فعول، بمعنى فاعل- يعني: أنه يحصر نفسه عن\n_________\n(١) ورد البيت في: \"ديوان جرير\" (ص ٤٣٨)، \"مجاز القرآن\" لأبي عبيدة ١/ ٩٢، \"معاني القرآن\" للزجاج ١/ ٤٠٧، \"المخصص\" لابن سيده ٣/ ٢٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٤٣ عن ابن مسعود، ولفظه: الذي لا يأتي النساء.\nوانظر: \"السنن الكبرى\" للبيهقي\" ٧/ ٨٣.\n(٣) لم أجده بلفظه، ولكن أخرجه الطبري في \"جامع البيان\" ٣/ ٢٥٦ عن ابن عباس بلفظ: الحصور: الذي لا ينزل الماء.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٥٦ عنه، بلفظ: الذي لا يأتي النساء.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٥٦ عنه، بلفظ: الذي لا يقرب النساء.\n(٦) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٢٠٠، \"جامع البيان\" للطبري ٣/ ٢٥٦.\n(٧) انظر قوله في: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٨، \"البحر المحيط\" لأبي حيان ٢/ ٤٤٨.\n(٨) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٥٧ بلفظ: الذي لا يريد النساء.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٨.\n(٩) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٥٧ بلفظ: لا يقرب النساء.\nوانظر: \"البحر المحيط\" ٢/ ٤٤٨.\n(١٠) أخرجه الطبري في\"جامع البيان\" ٣/ ٢٥٦ بلفظ: الذي لا يأتي النساء.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٨.","vol":"8","page":306},{"text":"الشهوات (١).\nوقال سعيد بن المسيَّب (٢)، والضحاك (٣): هو العنين، الذي ما له ذكر قوي (٤).\n[٧٨٧] ودليل هذا التأويل ما أخبرني ابن فنجويه (٥): ثنا عبد الله ابن يوسف (٦)، ثنا محمد بن إبراهيم بن زياد (٧)، ثنا أبو الحارث محمد\n_________\n(١) هذا هو الراجح، عند أهل العلم: وذلك؛ أنه كان يمسك نفسه؛ تقى في طاعة الله، وكانت به القدرة على جماع النساء؛ والعُنَّة عيب، لا يجوز على الأنبياء، وهي ليست بصفة مدح، والكلام مخرّج مخرج المدح.\nوفي هذا يقول القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٧٨: وهذا أصح الأقوال؛ لوجهين:\nأحدهما: أنه مدح، وثناء عليه، والثناء إنما يكون عن الفعل المكتسب، دون الجبلة في الغالب.\nالثاني: أن فعولًا في اللغة من صنيع الفاعلين ... فالمعني: أنه يحصر نفسه عن الشهوات.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٥٧، \"فتح القدير\" للشوكاني ١/ ٣٣٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٥٦. عن ابن المسيب بلفظ: الذي لا يأتي النساء.\n(٣) انظر قوله في: \"جامع البيان\" للطبري ٣/ ٢٥٦، \"معالم التنزيل\" للبغوي ٢/ ٣٥.\n(٤) العنِّين: من لا يأتي النساء عجزًا أو لا يريدهن.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٤٣٩، \"ترتيب القاموس\" للزاوي ٣/ ٣٣٢ (عنَ).\n(٥) الحسين بن محمد بن الحسين، ثقة صدوق، كثير الرواية للمناكير.\n(٦) شيخ الصوفية، لم يذكر بجرح أو تعديل.\n(٧) متروك الحديث.","vol":"8","page":307},{"text":"ابن سلمة المرادي (١)، ثنا الحجاج بن سليمان (وكان ثقة) (٢) (٣) عن ليث بن سعد (٤)، عن محمد بن عجلان (٥)، عن القعقاع بن حكيم (٦)، عن أبي صالح (٧)، عن أبي هريرة - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: \"كل ابن آدم يلقى الله بذنب قد أذنبه، يعذبه الله عليه إن شاء، أو يرحمه، إلَّا يحيى بن زكريا، فإنه كان سيدًا وحصورًا، (ونبيًّا من الصالحين) (٨) \"ثم أهوى النبي - ﵁ - بيده (٩) إلى قذاة (١٠) من الأرض فأخذها، وقال: \"كان ذَكره مثل هذِه القذاة\".\n_________\n(١) هو ابن أبي فاطمة، المرادي، الجَمَليّ، المصري، ثقة، ثبت.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٦٥، \"تهذيب الكمال\" للمزي ١٦/ ٣١٦.\n(٢) من (س)، (ن).\n(٣) حجاج بن سليمان الرعيني، قال ابن يونس: في حديثه مناكير.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ٤٦٢، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٦٢.\n(٤) الفهمي، ثقة، ثبت، فقيه.\n(٥) صدوق، إلا أنه اختطلت عليه أحاديث أبي هريرة.\n(٦) الكناني: ثقة.\n\"تقريب التهذيب\" لابن حجر (٥٥٥٨)، \"تهذيب التهذيب\" لابن حجر ٨/ ٣٨٣ (٦٧٩).\n(٧) ذكوان السمان، أبو صالح، ثقة ثبت.\n(٨) من (س)، (ن).\n(٩) من (س).\n(١٠) القذى: هو ما يقع في العين والماء والشراب، من تراب أو تبنٍ أو وسخ، أو غير ذلك.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٧٨ (قذى)، \"ترتيب القاموس\" للزاوي ٣/ ٥٧٨ (قذى).","vol":"8","page":308},{"text":"وقال المبرد: الحصور: الذي لا يدخل في اللعب، والعبث، والأباطيل، وأصله من قول العرب للبرم (١)، الذي لا يدخل في الميسر: حصور (٢).\n_________\n= [٧٨٧] الحكم على الإسناد:\nفيه محمد بن إبراهيم بن زياد متروك الحديث.\nالتخريج:\nأخرج الطبراني في \"المعجم الأوسط\" ٦/ ٣٣٣ (٦٥٥٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٤٤، وابن عدي في \"الكامل\" ٢/ ٦٥١، وذكره الذهبي في \"ميزان الاعتدال\" ١/ ٤٦٢ عن الحجاج، به نحوه.\nقال ابن عديّ: وحجاج روى عن الليث أحاديث منكرة.\nانظر: \"ذخيرة الحفّاظ\" لابن طاهر المقدسي ٤/ ١٨٤٥.\nوقال ابن أبي حاتم: قال أبي: لم يكن هذا الحديث عند أحد غير الحجاج، ولم يكن في كتاب الليث، وحجاج شيخ معروف.\nوأخرج ابن أبي شيبة في \"المصنف\" ١١/ ٥٦١ (١١٩٥٦)، والطبري في \"جامع البيان\" ٣/ ٢٥٥، والحاكم في \"المستدرك\" ٢/ ٣٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٤٣ من طرق عن سعيد بن المسيّب، حدثني ابن العاص أنه سمع رسول الله - ﷺ - يقول ... فذكر نحوه، وروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٤٣ عن سعيد بن المسيب عن عبد الله بن عمرو بن العاص. . نحوه ولم يجاوزه.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٥٧: فهذا موقوف أصح من المرفوع.\nوقال السيوطي في \"الدر المنثور\" ٢/ ٣٩: وفو أقوى إسنادًا من المرفوع.\n(١) البَرَم -محركة: من لا يدخل مع القوم في الميسر.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣٩٠ (برم)، \"ترتيب القاموس\" للزاوي ١/ ٢٦١ (برم).\n(٢) نظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٦٧، \"ترتيب القاموس\" للزاوي ١/ ٦٥٣ (حصر).","vol":"8","page":309},{"text":"قال الأخطل:\nوشاربٍ مربحٍ (١) بالكأس، نادمني ... لا بالحصورِ ولا فيها بسوَّارِ (٢)\n﴿وَنَبِيًّا مِنَ الصَّالِحِينَ﴾ (٣):\nفلما نادت الملائكة زكريا، بالبشارة.\n\n<span data-type=\"title\" id=toc-699>٤٠ </span>- ﴿قَالَ رَبِّ﴾\nأي: يا سيدي، قاله لجبريل، هذا قول الكلبيُّ وأكثر المفسرين (٤).\nوقال الحسين بن الفضل: إنما قاله زكريا لله ﷿، لا لجبريل (٥).\n_________\n(١) في الأصل: فرح. والمثبت من (س).\n(٢) البيت في \"ديوان الأخطل\" (ص ١٦٨)، \"مجاز القرآن\" لأبي عبيدة ١/ ٩٢، \"جامع البيان\" للطبري ٣/ ٢٥٥، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٧ - ٧٨، \"لسان العرب\" لابن منظور ٤/ ١٩٤ (حصر).\nوالشاعر يصف نديمه بالأدب، وأنه لا يعربد إذا شرب مع ندمائه، فهو حبس نفسه عمّا يكون من الأمور. \"معاني القرآن\" للزجاج ١/ ٤٠٧.\n(٣) في الهامش من الأصل: قوله: صالحين. الصالح: الذي يؤدي إلى الله ما افترض عليه. . \"معاني القرآن\" للزجاج. انتهى.\nانظر: \"معاني القرآن\" للزجاج ١/ ٤٠٧، وفيه: ويؤدي إلى الناس حقوقهم.\n(٤) انظر قول الكلبي في: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٩، \"اللباب\" ٥/ ٢٠٤.\n(٥) قال الشيخ الألوسي في \"روح المعاني\" ٣/ ١٤٨: وخاطب ﵇ ربه سبحانه، ولم يخاطب الملك المنادي؛ طرحًا للوسائط، مبالغة في التضرع، وجدًّا في التبتل.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٩، \"فتح البيان\" للقنوجيّ ٢/ ٢٣٠، \"اللباب\" لابن عادل الدمشقي ٥/ ٢٠٤.","vol":"8","page":310},{"text":"﴿أَنَّى يَكُونُ لِي﴾: من أين يكون لي ﴿غُلَامٌ﴾؟ ابن (١)، ﴿وَقَدْ بَلَغَنِيَ الْكِبَرُ﴾: قال أبو عبيدة (٢) والفراء والمؤرج والمفضل: هذا من المقلوب. أي: وقد بلغت الكبر وشخت. كما يقال: بلغني الجهد. أي: أنا في الجهد. ويقال: هذا القميص لا يقطعني (٣):\n(لا يبلغ) (٤) ما أريد، وأنت تقطعه. وأنشد المفضل:\nكانت فريضة ما زعمتَ، كما ... كان الزناء فريضة الرجمِ (٥)\nوقيل معناه: وقد نالني الكبر، وأدركني، وأخذ مني، وأضعفني (٦).\nقال الكلبيّ: يوم بشر بالولد كان ابن أثنتين وتسعين سنة، وقيل: ابن (٧) تسع وتسعين سنة (٨) (٩).\n_________\n(١) من (س).\n(٢) في \"مجاز القرآن\" ١/ ٩٢.\n(٣) في الأصل: يبلغني. والمثبت من (س). وسقط في جميع النسخ، وفي \"مجاز القرآن\" لأبي عبيدة ١/ ٩٢ أي: أنت لا تقطعه. أي: أنه.\n(٤) ليست في الأصل. والمثبت من (س)، (ن).\n(٥) لم أقف عليه.\n(٦) انظر فيما تقدم: \"الدر المصون\" للسمين الحلبي ٣/ ١٥٩، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٩، \"غرائب التفسير\" للنيسابوري ٢/ ١٨٤، \"قطف الأزهار\" للسيوطي ١/ ٥٨٧، \"جامع البيان\" للطبري ٣/ ٢٥٧ - ٢٥٨.\n(٧) من (س).\n(٨) من (س)، (ن).\n(٩) انظر: \"فتح البيان\" للقنوجي ٢/ ٢٣٠، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٩، \"مفاتيح الغيب\" للرازي ٨/ ٣٩.","vol":"8","page":311},{"text":"وقال جويبر (١)، عن الضحاك (٢) (عن ابن عباس - ﵄ -) (٣): كان ابن عشرين ومائة سنة، وكانت امرأته بنت ثمان وتسعين سنة (٤) (٥)، فذلك قوله تعالى: ﴿وَامْرَأَتِي عَاقِرٌ﴾ أي: عقيم، لا تلد.\nيقال: رجل عاقر، وامرأة عاقر، وقد عقرت تعقر عقرًا، وعقارة، ويقال: تكلم (٦) فلان حتى عَقِر -بكسر القاف- يعقر عقرًا، إذا بقي فلم يقدر على الكلام (٧)، وأنشد الفراء:\nأرْذَامُ نَابٍ عَقُرَتْ أعْوَامَا ... فَعَلَّفَتْ بُنَيَّها تَسْمَامَا (٨)\n_________\n(١) ضعيف جدًّا.\n(٢) صدوق كثير الإرسال.\n(٣) كذا في الأصل. الضحاك عن ابن عباس ﵄، فجعله من قول ابن عباس، وفي الهامش من (س) قوله: صوابه جويبر عن الضحاك. انتهى\n(٤) من (س)، (ن).\n(٥) الحكم على الإسناد:\nفيه جويبر، ضعيف جدًّا.\nالتخريج:\nفي \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٩: عن ابن عباس، والضحاك.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٢٠٤، \"الوسيط\" للواحدي ١/ ٤٣٤، \"غرائب التفسير\" للنيسابوري ٣/ ١٩٢.\n(٦) في الأصل: كلم. والمثبت من (س)، (ن).\n(٧) انظر هذا الوجه في: \"معاني القرآن\" للزجاج ١/ ٤٠٨ - ٤٠٩، \"مفردات ألفاظ القرآن\" للراغب الأصفهانيّ (ص ٥٧٧) (عقر)، \"مجاز القرآن\" لأبي عبيدة ١/ ٩٢، \"الوسيط\" للواحدي ١/ ٤٣٤.\n(٨) ورد البيت في: \"الدر المصون\" للسمين الحلبي ٣/ ١٦٢، \"اللباب\" لابن عادل الدمشقي ٥/ ٢٠٦.","vol":"8","page":312},{"text":"وقال عامر بن الطّفيل:\nلَبئس الفتي، إن كنتُ أعورَ، عاقِرًا ... جبَانًا، فَمَا عُذْري لدى كلِّ محضر؟ ! (١)\nوإنما حذف الهاء، من العاقر؛ لاختصاص الإناث بهذِه الصفة، قاله الخليل (٢).\nوقال سيبويه: للنسبة، أي: ذات عقر، كما يقال: امرأة مرضع. أي: ذات ولد رضيع (٣). وقيل: معناه: وامرأتي منيّ عاقر أو شخص عاقر.\n(قال عبيد:\nأعاقر مثلُ ذات رَحْم ... أوْ غانمٌ، مثلُ مَنْ يَخِيبُ) (٤)\n(قوله ﷿) (٥): ﴿قَالَ كَذَلِكَ اللَّهُ يَفْعَلُ مَا يَشَاءُ﴾.\nفإن قيل: لِمَ أنكر زكريا (﵇) (٦) ذلك؟ وسأل الآية بعدما بشرته\n_________\n(١) البيت في: \"ديوان عامر\" (ص ١١٩)، \"مجاز القرآن\" لأبي عبيدة ١/ ٩٢، \"التبيان\" للطوسي ٢/ ٤٥٣ - ٤٥٤، \"جامع البيان اللطبري ٣/ ٢٥٧.\n(٢) انظر بيان الخليل في كتابه \"العين\" ١/ ١٤٩، وما بعدها (عقر).\n(٣) في \"الكتاب\" له ٣/ ٣٨٤.\nوانظر: \"معاني القرآن\" للنحاس ١/ ٣٩٦، \"جمهرة اللغة\" لابن دريد ٢/ ٧٦٨ (عقر).\n(٤) من (ن)، والبيت في \"ديوان عبيد بن الأبرص\" (ص ١٣) (١٧) مثله.\n(٥) من (س).\n(٦) من (س)، (ن).","vol":"8","page":313},{"text":"الملائكة، أكان ذلك شكًّا في وحيه؟ أم إنكارًا لقدرته؟ وهذا (١) لا يجوز أن يوصف به أهل الإيمان، فكيف الأنبياء ﵈؟ ! قيل: الجواب عنه ما قال عكرمة والسدي: أن زكريا لما سمع نداء الملائكة، جاءه الشيطان، فقال: يا زكريا، إن هذا الصوت الذي سمعت ليس من الله تعالى، إنما هو من الشيطان؛ ليسخر بك، ولو كان من الله، لأوحاه إليك خفيًّا، كما ناديته خفيًّا، وكما يوحي إليك في سائر الأمور (٢). فقال ذلك؛ دفعًا (٣) للوسوسة (٤).\nوالجواب الثاني: أنه لم يشك في الولد، وإنما شك في كيفيته، والوجه الذي يكون منه الولد، فقال: ﴿أَنَّى يَكُونُ لِي غُلَامٌ﴾ أي (٥):\n_________\n(١) في الأصل: وهل، والمثبت من (س)، (ن).\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٢٥٨ عن عكرمة بنحوه، وفي ٣/ ٢٥٧ - ٢٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٤٤ - ٦٤٥ عن السدي بنحوه.\n(٣) في الأصل: وفقًا، والمثبت من (س).\n(٤) استنكر أهل العلم هذا الوجه، لأنه لا يجوز أن يشتبه كلام الملائكة بكلام الشيطان عند الوحي على الأنبياء ﵈، إذ لو جوزنا ذلك؛ لارتفع الوثوق عن كل الشراع، وعليه: فاشتباه الأمر على زكريا ﵇ في غاية البعد، وفي هذا يقول الطوسيّ في \"التبيان\" ٢/ ٤٥٣: وهذا لا يجوز، لأن النداء كان على وجه الإعجاز على عادة المَلَك فيما يأتي به من الوحي عن الله، والأنبياء ﵈ لا يجوز عليهم تلاعب الشيطان بهم، حتى يختلط عليهم طريق الإفهام، فلا يعرفوا نداء مَلَك من نداء شيطان أو إنسان.\nوانظر: \"غرائب التفسير\" للنيسابوري ٢/ ١٨٤، \"الكشاف\" للزمخشري ١/ ٣٦٠، \"اللباب\" لابن عادل الدمشقي ٥/ ٢٠٤ - ٢٠٥.\n(٥) من (س).","vol":"8","page":314},{"text":"كيف يكون لي ولد (١)؟ أتجعلني وامرأتي شابيَّن؟ أم ترزقنا ولدًا، على كبرنا؟ أم ترزقني من امرأتي العاقر؟ أم من غيرها من النساء؟ فقال ذلك؛ مستفهمًا، لا منكرًا، وهذا قول الحسن، وابن كيسان (٢).\n\n<span data-type=\"title\" id=toc-700>٤١ </span>- قوله ﷿: ﴿قَالَ رَبِّ اجْعَلْ لِي آيَةً﴾\nأي: علامة، أعلم بها وقت حمل امرأتي، فأزيد في العبادة؛ شكرًا لك (٣) ﴿قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ﴾: تكفُّ عن الحديث ﴿ثَلَاثَةَ أَيَّامٍ﴾: وتقبل بكليتك على عبادتي، وطاعتي (لا أنَّه حُبِسَ) (٤) لسانه عن الكلام ثلاثة أيام، ولكنه (٥) نُهي عنه، يدل عليه قوله تعالى: ﴿وَاذْكُرْ رَبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ﴾ قاله بعض أهل (٦) المعاني (٧).\n_________\n(١) في الأصل: غلام. والمثبت من (س).\n(٢) هذا وجه الحق والصواب كما أشار بذلك أهل العلم.\nانظر: \"جامع البيان\" للطبري ٣/ ٢٥٧، \"غرائب التفسير\" للنيسابوري ٢/ ١٨٤، \"البحر المحيط\" لأبي حيان ٢/ ٤٦٩، \"قطف الأزهار\" للسيوطي ١/ ٥٨٨.\n(٣) انظر هذا الوجه في: \"غرائب التفسير\" للنيسابوري ٢/ ١٨٤، \"الدر المصون\" للسمين الحلبي ٣/ ١٦٣ - ١٦٤، \"قطف الأزهار\" للسيوطي ١/ ٥٨٨.\n(٤) في الأصل: (إذ حبس)، وورد في (ن): (لأن حبس)، والمثبت من (س) وهو الإنسب للسياق.\n(٥) في الأصل: لكن. والمثبت من (س).\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) انظر هذا الوجه في: \"معاني القرآن\" للزجاج ١/ ٤٠٩، \"المحرر الوجيز\" لابن عطية ١/ ٤٣٢، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨٠.","vol":"8","page":315},{"text":"وقال أكثر المفسرين: عُقِلَ لسانه عن الكلام؛ عقوبة له؛ لسؤال الآية بعد مشافهة الملائكة إيَّاه، فلم يقدر على الكلام ثلاثة أيام (١).\n﴿إِلَّا رَمْزًا﴾: إشارة (٢). قال الفراء: ويكون الرمز باللسان، من غير أن يتبيَّن، وهو الصمت الخفيُّ، شبه الهمس (٣).\nوقرأ الأَعمش (٤): (رَمَزًا) بفتح الميم (٥) وهو (٦) مصدر، كالطلب (٧).\n_________\n(١) هذا معنى قول قتادة، والربيع بن أنس، وجبير بن نفير، كما جاء مصرحًا به في \"جامع البيان\" للطبري ٣/ ٢٥٩ - ٢٦٠، وقد أنكر أبو جعفر النحاس في \"معاني القرآن\" ١/ ٣٩٦ هذا الوجه فقال: قول قتادة أن زكريا عوقب بترك الكلام قول مرغوب عنه؛ لأن الله ﷿ لم يخبرنا أنَّه أذنب، ولا أنَّه نهاه عن هذا. انتهى.\nوانظر \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨١.\nواصحيح في هذِه المسألة ما قاله المحققون: أنَّه إنما سأل الآية على وجود الحمل؛ ليبادر بالشكر، وتعجّل السرور. انظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٥٨، \"البحر المحيط\" لأبي حيان ٢/ ٤٥٢.\n(٢) انظر: \"معاني القرآن\" للزجاج ١/ ٤٠٩، \"المحرر الوجيز\" لابن عطية ١/ ٤٣٢، \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ٥١ (رمز).\n(٣) في \"معاني القرآن\" ١/ ٢١٣ بلفظ: والرمز يكون بالشفتين والحاجبين والعينين، وأكثره في الشفتين، كل ذلك رمز.\n(٤) في الأصل، (س): الأخفش. والمثبت من (ن).\n(٥) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٠)، \"إعراب القراءات الشواذ\" للعكبري ٢/ ٣١٥.\n(٦) من (س)، (ن).\n(٧) انظر: \"مفاتيح الغيب\" للرازي ٨/ ٤١، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨١.","vol":"8","page":316},{"text":"وقال عطاء: أراد به (١): صوم ثلاثة أيام؛ لأنهم كانوا إذا صاموا، لم يتكلموا إلَّا رمزًا (٢).\n﴿وَاذْكُرْ رَبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ﴾ (٣).\n\n<span data-type=\"title\" id=toc-701>٤٢ </span>- قوله ﷿: ﴿وَإِذْ قَالَتِ الْمَلَائِكَةُ﴾\nيعني: جبريل وحده ﴿يَامَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ﴾: بولادة عيسى، من غير أب ﴿وَطَهَّرَكِ﴾: من مسيس الرجال (٤). وقال السدي: كانت مريم لا تحيض (٥).\n﴿وَاصْطَفَاكِ﴾: بالتحرير في المسجد ﴿عَلَى نِسَاءِ الْعَالَمِينَ﴾ عالمي زمانهم ولم (٦) تحرّر أنثى غيرها (٧).\n_________\n(١) من (س)، (ن).\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٨١ عن عطاء، وقال: وهذا فيه بُعْد.\nوانظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢١١.\n(٣) ورد في الهامش الأيمن من (ن) في الصفحة (٤٥) قوله: قيل: أراد بالتسبيح الصلاة، والعشي: ما بين زوال الشَّمس إلى غروبها، ومنه سيمت صلاة الظهر والعصر، صلاة العشي. والإبكار: ما بين صلاة الفجر إلى الضحى. انتهى.\nوانظر: \"قطف الأزهار\" للسيوطي ١/ ٥٨٩.\n(٤) انظر: \"الوسيط\" للواحدي ١/ ٤٣٥، \"معاني القرآن\" للنحاس ١/ ٣٩٨.\n(٥) ذكره النحاس في \"معاني القرآن\" ١/ ٣٩٨.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤١٠، \"المحرر الوجيز\" لابن عطية ١/ ٤٣٣.\n(٦) في الأصل: وما. والمثبت من (س)، (ن).\n(٧) هذا قول الأكثرين من أهل العلم.\nانظر: \"معاني القرآن\" للنحاس ١/ ٣٩٨، \"معاني القرآن\" للزجاج ١/ ٤١٠، \"فتح الباري\" لابن حجر ٦/ ٣٣٩.","vol":"8","page":317},{"text":"<span data-type=\"title\" id=toc-702>٤٣ </span>- ﴿يَامَرْيَمُ اقْنُتِي لِرَبِّكِ﴾:\nأطيعي وأطيلي القيام في الصلاة لربك، كلَّمتْها به (١) الملائكة شفاهًا (٢).\nقال الأوزاعيُّ: لما قالت لها (٣) الملائكة ذلك، قامت في الصلاة، حتَّى ورمت قدماها، وسالتا دمًا وقيحًا (٤) ﴿وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ﴾ (٥).\n\n<span data-type=\"title\" id=toc-703>٤٤ </span>- قوله ﷿: ﴿ذَلِكَ﴾:\nالذي ذكرت من حديث زكريا ويحيى ومريم وعيسى ﵈ ﴿مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ﴾: ردَّ الكناية إلى ذلك؛ فلذلك ذكر (٦).\n_________\n(١) من (ن).\n(٢) انظر هذا الوجه في \"جامع البيان\" للطبري ٣/ ٢٦٥ - ٢٦٦، \"قطف الأزهار\" ١/ ٥٨٩، \"الوجيز\" للواحدي ١/ ٩٧.\n(٣) من (س)، (ن).\n(٤) أخرج الطبري في \"جامع البيان\" ٣/ ٢٦٥ عن الأوزاعي، نحوه، وهو قول مجاهد كما في \"جامع البيان\" للطبري ٣/ ٢٦٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٦٤٨.\n(٥) ورد في الهامش من الأصل قوله: إنما قدّم السجود على الركوع؛ لأنه كان كذلك في شريعتهم، أو كان الركوع قبل السجود في الشرائع كلها وليس الواو؛ للترتيب بل؛ للجمع. انتهى.\nولعل قوله: أو كان الركوع، عبارة مضطربة، وفي \"تفسير القرآن\" للسمعاني ١/ ٣١٨ قال: وقيل: لا، بل الركوع قبل السجود في جميع الشرائع، وليست الواو للترتيب بل، للجمع.\n(٦) انظر: \"بحر العلوم\" للسمرقندي ١/ ٢٦٧، \"الكشاف\" للزمخشري ١/ ١٨٩، =","vol":"8","page":318},{"text":"﴿وَمَا كُنْتَ﴾: يَا محمَّد ﴿لَدَيْهِمْ﴾: عندهم ﴿إِذْ يُلْقُونَ أَقْلَامَهُمْ﴾: سهامهم وقداحهم (١) في الماء، واحدها: قلم ﴿أَيُّهُمْ يَكْفُلُ مَرْيَمَ﴾: (يحضنها ويربيها) (٢)، (وقيل: كانوا يكتبون التوراة؛ فألقوا أقلامهم التي كانت بأيديهم في الماء) (٣) ﴿وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ﴾: في كفالتها (٤).\n\n<span data-type=\"title\" id=toc-704>٤٥ </span>- قوله ﷿:\n﴿إِذْ قَالَتِ الْمَلَائِكَةُ يَامَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ﴾:\nقرأ أبو السمال العدوي: (بِكِلْمة) مكسورة الكاف مجزومة اللام في جميع القرآن (٥)، وهي لغة فصيحة صحيحة مثل: فَخِذ وفخْذ، وكَتِف وكتْف (٦).\n﴿اسْمُهُ﴾: ردَّ الكناية إلى عيسى؛ فلذلك ذكَّر، وقيل: ردَّه إلى\n_________\n= \"معالم التنزيل\" للبغوي ٢/ ٣٨.\n(١) من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) انظر هذا الوجه في: \"جامع البيان\" للطبري ٣/ ٢٦٧ - ٢٦٨، \"معاني القرآن\" للنحاس ١/ ٤٠٠، \"معاني القرآن\" للزجاج ١/ ٤١٠ - ٤١١.\n(٥) في \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢١)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨٨: عن أبي السمال العدوي، وكذلك في \"البحر المحيط\" لأبي حيان ٢/ ٤٤٧. وبدون نسبة في: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣١٥.\n(٦) هي لغة بني تميم كما في \"تاج العروس\" للزبيدي ١٧/ ٦٢٤ (كلم).\nوانظر \"المحيط في اللغة\" لإسماعيل بن عباد ٦/ ٢٧٣ (كلم).","vol":"8","page":319},{"text":"الكلام؛ لأن الكلمة والكلام واحد (١).\n﴿الْمَسِيحُ﴾: قال بعضهم: هو فعيل بمعنى: المفعول -يعني: أنَّه مُسِحَ من الأقذار، وطهر من الذنوب، (وقيل: مسح بالبركة، وقيل: لأنه خرج من بطن أمه ممسوحًا بالدهن) (٢)، وقيل: لأنه كان مسيح القدمين، لا أخمص له (٣).\nوقيل: مسحه جبريل ﵇ بجناحه (حرزًا من الشيطان) (٤) حتَّى لم يكن للشيطان عليه سبيل في وقت ولادته (٥).\nوقال بعضهم: هو بمعنى الفاعل.\nمثل عليم، بمعنى عالم، سمي بذلك؛ لأنه كان يمسح المرضى فيبرؤون بإذن الله تعالى (٦) (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣/ ٢٦٩ - ٢٧٠، \"قطف الأزهار\" للسيوطي ١/ ٥٩١، \"معاني القرآن\" للزجاج ١/ ٤١١.\n(٢) من (س)، (ن).\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ٢٧٠، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٦٣، \"تاج العروس\" للزبيدي ٧/ ١٢٣ (مسح)، \"تهذيب اللغة\" للأزهري ٤/ ٣٤٧ (مسح).\n(٤) من (س).\n(٥) انظر: \"تاج العروس\" للزبيدي ٧/ ١٢٦ - ١٢٨ (مسح)، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٢٣.\n(٦) هو قول ابن عباس ﵄، كما في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨٩، \"تفسير القرآن\" للسمعاني ١/ ٣١٩.\n(٧) ما ذكر من الأوصاف مما يصلح لعيسى ﵇؛ لأنها صفات كمال، ولا يخفى ما في بعض الأوجه من بعد، والله أعلم.\nوانظر: \"تهذيب اللغة\" للأزهري ٤/ ٣٤٧ (مسح).","vol":"8","page":320},{"text":"وقال الكلبيُّ: سمِّي بذلك؛ لأنه كان (١) يمسح عين الأعمى، فيبصر (٢). وقيل: سمِّي بذلك؛ لأنه كان يسيح في الأرض ويجوبها ولا يقيم في مكان (٣). وعلى هذا القول تكون (٤) الميم فيه زائدة (٥).\nقال أبو عمرو بن العلاء: المسيح: الملك (٦)، وقال النخعيُّ: الصّديق، فأما الدَّجال فهو: المِسِّيح، بكسر الميم وتشديد السين (٧).\nوقال غيره: هذا قول لا وجه له، بل الدَّجال مسيح أَيضًا، كأنه: فعيل بمعنى: مفعول؛ لأنه ممسوح إحدى العينين، كأنها عنبة طافية (٨).\n_________\n(١) من (س).\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٣٦، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٢٣ - ٢٢٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨٩، \"المحرر الوجيز\" لابن عطية ١/ ٤٣٦، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٢٤.\n(٤) في الأصل: يكون. والمثبت من (س)، (ن)، والسياق يقتضيه.\n(٥) انظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٢٤، \"لسان العرب\" لابن منظور ٢/ ٥٩٤ - ٥٩٥ (مسح).\n(٦) ذكره ابن عادل الدمشقيّ في \"اللباب\" ٥/ ٢٢٤ عن أبي عمرو بن العلاء، وذكر ابن عطية في \"المحرر الوجيز\" ١/ ٤٣٦ قولًا لابن عباس، وقال: وهذا قول ضعيف لا يصح عن ابن عباس.\n(٧) ذكره الطبري في \"جامع البيان\" ٣/ ٢٧٠ عن إبراهيم النخعيّ.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٣٦.\n(٨) أخرجه الإِمام البُخَارِيّ في كتاب الفتن، باب ذكر الدّجال، (٧١٢٣)، ومسلم في كتاب الفتن، باب ذكر الدّجال، من حديث ابن عمر أن رسول الله - ﷺ - ذكر الدّجال بين ظهراني النَّاس فقال: \"إن الله تعالى ليس بأعور، ألا وإن المسيح الدّجال أعور العين اليمنى، كأن عينه عنبة طافية\". وهذا لفظ مسلم (١٦٩).\nوانظر: \"تاج العروس\" للزبيدي ٧/ ١٢٧ (مسح).","vol":"8","page":321},{"text":"وكان بمعنى: الفاعل، لأنه يسيح في الأرض، فيطوفها كلها، إلَّا مكة، والمدينة، وبيت المقدس (١).\nقال الشَّاعر:\nإن المسيح يقتل المسيحا (٢)\n(ثم بيَّن فقال) (٣): ﴿عِيسَى ابْنُ مَرْيَمَ وَجِيهًا﴾: حال (٤) ﴿فِي الدُّنْيَا وَالْآخِرَةِ﴾ أي: شريفًا ذا جاء وقدر.\n﴿وَمِنَ الْمُقَرَّبِينَ﴾ عند الله.\n_________\n(١) لعله يشير إلى ما أخرج الإِمام مسلم في كتاب الفتن، باب بقية من أحاديث الدّجال (٢٩٤٣)، من حديث أنس بن مالك قال: قال رسول الله -ﷺ-: \"أليس من بلد إلا سيطؤه الدَّجال، إلَّا مكة والمدينة. . \" الحديث.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨٩.\nوقد اختلف في اشتقاق لفظ: المسيح في صفة عيسى ﵇، وفي صفة المسيح الدّجال، على أقوال كثيرة، المشهور منها: أن عيسى ﵇ يمسح الأرض، مِنْحةً، والدّجال يمسحها، محنةً، وإن كان سُمّي مسيحًا.\nانظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٢٣ - ٢٢٤، \"مفاتيح الغيب\" للرازي ٨/ ٤٤، \"تفسير القرآن\" للسمعانيّ ١/ ٣١٩، \"تاج العروس\" للزبيدي ٧/ ١٢٣ - ١٢٧ (مسح)، \"تهذيب اللغة\" للأزهري ٤/ ٣٤٧ (مسح)، \"لسان العرب\" لابن منظور ٢/ ٥٩٥ (مسح).\n(٢) أوردت بعض الكتب هذا الشطر ولم ينسبوه لأحد.\nانظر: \"مجمع البيان\" للطبرسي ٣/ ٨٠، \"لسان العرب\" لابن منظور ٢/ ٥٩٤ (مسح)، \"تهذيب اللغة\" للأزهري ٤/ ٣٤٧ (مسح)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨٩، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٢٥، \"تاج العروس\" للزبيدي ٤/ ٢٠٣ (مسح).\n(٣) من (س)، (ن).\n(٤) من (س).","vol":"8","page":322},{"text":"<span data-type=\"title\" id=toc-705>٤٦ </span>- ﴿وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ﴾:\nصغيرًا قبل إتيان الكلام (١).\n[٧٨٨] أخبرنا ابن فنجويه (٢) ثنا (أَحْمد بن جعفر بن حمدان) (٣)، ثنا محمَّد بن عمران بن هارون (٤)، ثنا محمَّد (٥) بن إسماعيل بن سالم (٦)، ثنا يحيى بن أبي بكير (٧)، عن شبل (٨)، عن عمر بن أبي سليمان (٩)، عن ابن أبي نجيح (١٠)، عن مجاهد (١١) قال: قالت مريم: كنت إذا خلوت أنا وعيسى، حَدَّثني وحدَّثته، فإذا شغلني عنه\n_________\n(١) انظر: \"الوسيط\" للواحدي ١/ ٤٣٨، \"بحر العلوم\" للسمرقندي ١/ ٢٦٨، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٢٩.\n(٢) الحسين بن محمَّد بن الحسين ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) ورد في الأصل: محمَّد بن جعفر بن يحيى بن حمدون. وفي (س): محمَّد بن جعفر. والمثبت من (ن)، وهو أَحْمد بن جعفر بن حمدان البغدادي القطيعي، ثِقَة.\n(٤) لم أجده.\n(٥) من (ن).\n(٦) أبو جعفر الصائغ الكبير البغدادي. قال ابن أبي حاتم: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩٠ (١٠٨٤)، \"تهذيب الكمال\" للمزي ١٦/ ١١٢.\n(٧) الأسدي أبو زكريا الكرماني، ثِقَة.\n(٨) ابن عباد المكيّ ثِقَة، رمي بالقدر.\n(٩) قال ابن حجر في \"تقريب التهذيب\" ٢/ ٥٧: مجهول.\nوانظر: \"ميزان الاعتدال\" للذهبي ٣/ ٢٠٢.\n(١٠) ثِقَة، رمي بالقدر وربما دلس.\n(١١) ثِقَة إمام في التفسير وفي العلم.","vol":"8","page":323},{"text":"إنسان، سبَّح في بطني وأنا أسمع (١).\nقوله (٢) ﴿وَكَهْلًا﴾: قال مقاتل (٣) يعني: إذا اجتمع قبل أن يرفع إلى السماء (٤).\nوقال الحسين بن الفضل: ﴿وَكَهْلًا﴾: بعد نزوله من السماء (٥).\nوقال ابن كيسان: أخبرها (٦) أنَّه يبقى حتَّى يكتهل. قيل: يكلِّم النَّاس في المهد صبيًّا، وكهلًا نبيًّا، فبشرها (٧) بنبوة عيسى، فكلامه في المهد معجزة، وفي الكهولة دعوة (٨).\nوقال مجاهد: ﴿وَكَهْلًا﴾ أي: حليمًا (٩)، والعرب تمدح\n_________\n(١) [٧٨٨] الحكم على الإسناد:\nإسناده فيه مجهول، وهو مرسل، وهذا أثر ليس بشيء؛ لما فيه من التكلّف المستغنى عنه، والله أعلم.\nالتخريج:\nذكره ابن عادل الدِّمشقيّ في \"اللباب\" ٥/ ٢٣١ عن مجاهد.\n(٢) من (س).\n(٣) \"تفسيره\" ١/ ٢٧٦.\n(٤) انظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٢٩.\n(٥) ذكره ابن عادل الدمشقيّ في \"اللباب\" ٥/ ٢٢٩ عن الحسين بن الفضل.\nوانظر: \"بصائر ذوي التمييز\" للفيروزآبادي ٦/ ١١١.\n(٦) في الأصل: أخبرنا. والمثبت من (س).\n(٧) في الأصل: بشر، وفي (ن): بشرها. والمثبت من (س).\n(٨) انظر: \"قطف الأزهار\" للسيوطي ١/ ٥٩٢، \"التسهيل\" لابن جزي الغرناطيّ ١/ ١٩١.\n(٩) مطموس في الأصل. والمثبت من (س)، (ن).","vol":"8","page":324},{"text":"بالكهولة؛ لأنها الحالة الوسطي في احتناك (١) السنِّ، واستحكام العقل، وجودة الرأي والتجربة (٢).\n﴿وَمِنَ الصَّالِحِينَ﴾: أي (٣): وهو من العباد الصالحين.\n\n<span data-type=\"title\" id=toc-706>٤٧ </span>- (قوله ﷿) (٤): ﴿قَالَتْ رَبِّ﴾\nأي: يَا سيدي، تقول لجبريل: ﴿أَنَّى يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ﴾: ولم يصبني رجل ﴿قَالَ كَذَلِكِ اللَّهُ﴾ أي: كما تقولين يَا مريم، ولكن الله ﴿يَخْلُقُ مَا يَشَاءُ﴾: ﴿إِذَا قَضَى أَمْرًا﴾: إذا كوَّن شيئًا ﴿فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ﴾: كما يريد.\nقال بعض أهل المعاني: ذكر القول ها هنا، بيان وزيادة، وإنما ذكره؛ ليتعارف النَّاس به سرعة كون الشيء فيما بينهم (٥).\nوقال آخرون: هذا واقع على الموجود في علمه، وإرادته، وقدرته وإن كان معدومًا في ذاته (٦). ونصب بعض القراء النُّون من ﴿فَيَكُونُ﴾\n_________\n(١) أي: الرَّجل التام العَقل.\n\"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ٣٨٣ (حنك)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٣٤ (حنك).\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٢٧٢ عن مجاهد، مثله.\nوانظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٢٨.\n(٣) من (س).\n(٤) من (س).\n(٥) انظر: \"معاني القرآن\" للزجاج ١/ ٤١٣، \"المحرر الوجيز\" لابن عطية ١/ ٤٣٦ - ٤٣٧، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٣٢.\n(٦) انظر: \"معاني القرآن\" للزجاج ١/ ٤١٣، \"المحرر الوجيز\" لابن عطية ١/ ٤٣٦ - ٤٣٧، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٣٢.","vol":"8","page":325},{"text":"على جواب الأمر (١) بالفاء (٢)، ورفعه الباقون؛ على إضمار هو. أي: فهو يكون (٣).\nوقيل: على تكرير الكلام تقديره: فإنما يقول له: كن فإنما (٤) يكون (٥).\n\n<span data-type=\"title\" id=toc-707>٤٨ </span>- قوله ﷿: ﴿وَيُعَلِّمُهُ﴾:\nقرأ أهل المدينة، ومجاهد وحميد والحسن وعاصم ويعقوب: بالياء (٦)، واختاره أبو عبيد وأبو حاتم؛ لقوله تعالى: ﴿كَذَلِكِ اللَّهُ\n_________\n(١) مطموس في الأصل والمثبت من (س)، (ن).\n(٢) هي قراءة ابن عامر، كما في \"إتحاف فضلاء البشر\" للدمياطي (ص ١٧٤)، \"التيسير\" للداني (٧٦، ٨٨)، \"معجم القراءات القرآنية\" لأحمد مختار عمر ١/ ٤٠٧، وهي غير متجهة؛ لأن الأمر المتقدم خطاب للمقتضى، وقوله: فيكون. خطاب للمختبر. \"المحرر الوجيز\" لابن عطية ١/ ٤٣٧، \"الحجة\" للفارسي ٣/ ٤٥.\n(٣) هي قراءة جمهور السبعة.\nانظر: \"الحجة\" للفارسيّ ٢/ ٢٠٣، ٣/ ٤٥، \"السبعة\" لابن مجاهد (ص ٢٠٦)، \"المحرر الوجيز\" لابن عطية ١/ ٤٣٧، \"الدر المصون\" للسمين الحلبي ٣/ ١٥٩، \"البحر المحيط\" لأبي حيان ٢/ ٤٧٠.\n(٤) من (س).\n(٥) ينظر: ما تقدّم.\n(٦) في \"التذكرة\" لابن غلبون ٢/ ٢٨٧: نافع وعاصم ويعقوب: بالياء. زاد سبي الخيّاط: أهل المدينة. \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٣٠.\nوانظر: \"الحجة\" لابن زنجلة (ص ١٦٣)، \"تقريب النشر\" لابن الجزري (ص ١٠١).","vol":"8","page":326},{"text":"يَخْلُقُ مَا يَشَاءُ﴾: لما قد جرى ذكره ﷿ (١).\nوقال المبرِّد: ردُّوه على قوله: ﴿إِنَّ اللَّهَ يُبَشِّرُكِ﴾: ويعلمه (٢).\nوقرأ الباقون بالنُّون؛ على التعظيم (٣)، واحتج أبو عمرو في ذلك بقوله تعالى: ﴿ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ﴾ (٤).\n﴿الْكِتَابَ﴾ أي: الكتابة، والخط، والنبوة ﴿وَالْحِكْمَةَ﴾: والعلم (٥) ﴿وَالتَّوْرَاةَ وَالْإِنْجِيلَ﴾<span data-type=\"title\" id=toc-708> ٤٩ </span>- ﴿وَرَسُولًا﴾ أي (٦): ويجعله رسولًا ﴿إِلَى بَنِي إِسْرَائِيلَ﴾ فترك ذكره (٧)، لدلالة\n_________\n(١) انظر هذا الوجه في: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٣، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣١٧، \"التذكرة\" لابن غلبون ٢/ ٢٨٧، \"الحجة\" للفارسيّ ٣/ ٤٣.\n(٢) قال أبو حيَّان في \"البحر المحيط\" ٢/ ٤٦٣: وهذا بعيد جدًّا؛ لطول الفصل بين المعطوف والمعطوف عليه، ولا يقع مثله في لسان العرب.\nوانظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٣٦ - ٢٣٧.\n(٣) قال ابن خالويه في \"الحجة\" (ص ١١٣): والأمر بينهما قريب.\nوانظر: \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٧٨، \"السبعة\" لابن مجاهد (ص ٢٠٦)، \"الحجة\" لأبي علي الفارسيّ ٣/ ٤٣.\n(٤) انظر: \"الحجة\" لابن زنجلة (ص ١٦٣)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٤٤، \"إعراب القرآن\" للنحاس ١/ ٣٣٤.\n(٥) من (س)، (ن).\n(٦) من (س)، (ن).\n(٧) في الأصل: ذكرهم. بصيغة الجمع، والمثبت من (س)، (ن)، وهو الصحيح؛ لدلالة الإفراد فيما بعد.","vol":"8","page":327},{"text":"الكلام عليه، كقول الشَّاعر (١):\nورأيتُ بعلكِ في الوغى ... متقلدًا سيفًا ورمحا (٢)\nأي: وحاملًا رمحًا (٣).\nوأنشد الفراء لرجل من عبد القيس (٤):\nفعلفتها تبنًا وماءً باردًا ... حتَّى شتت همَّالةً عيناها (٥)\nيعني: وسقيتها ماءً باردًا (٦).\n_________\n(١) عبد الله بن الزِّبعرى بن قيس، السهمي، القرشيّ. أسلم بعد فتح مكة.\n(٢) انظر البيت في: \"أمالي ابن الشجري\" ٢/ ٢٣١، \"المقتضب\" للمبرد ٢/ ٥١، وفيه: يَا ليت زوجك. . \"الخصائص\" لابن جني ٢/ ٤٣١، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٨.\n(٣) لما اختلط المذكوران، جرى على أحدهما ما هو للآخر؛ لأنه في مثل معناه.\nانظر: \"المقتضب\" للمبرد ٢/ ٥١، \"تأويل مشكل القرآن\" لابن قتيبة (ص ١١٧)، \"شرح المفصل\" لابن يعيش ٢/ ٥٠، \"المخصص\" لابن سيدة ١٤/ ٢٣٢.\n(٤) لم أقف على نسبة البيت إلى قائل معين.\nو/نطر: \"معاني القرآن\" للفراء ١/ ١٤، ٣/ ١٢٤، \"خزانة الأدب\" للبغدادي ١/ ٤٩٩.\n(٥) ينظر البيت في: \"الخصائص\" لابن جني ٢/ ٤٣١، \"شرح المفصل\" لابن يعيش ٢/ ٨، \"همع الهوامع\" للسيوطي ٢/ ١٣٠، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢١٣)، \"الأمالي\" لابن الشجري ٢/ ٣٢١.\n(٦) انظر: \"أوضح المسالك\" لابن هشام الأَنْصَارِيّ المصري ٢/ ٢٤٥ - ٢٤٧، \"مغني اللبيب\" لابن هشام ٢/ ٦٣٢، \"الإنصاف\" للمرادي (٢/ ٦١٣)، \"شرح المفضليات\" ١/ ١٢٦.","vol":"8","page":328},{"text":"قال الأخفش: وإن شئت، جعلت الواو في قوله: ﴿وَرَسُولًا﴾ مقحمةً، ونصبت: الرسول؛ حالًا لها، وتقديره: ويعلمه الكتاب، ورسولًا (١).\nوكان أول أنبياء بني إسرائيل يوسف، وآخرهم عيسى ﵉ (٢).\n[٧٨٩] حَدَّثَنَا أبو منصور محمَّد بن عبد الله الحمشاذي (٣)، نا أبو إسحاق إبراهيم بن عبد الله القصَّار (٤)، ثنا يعقوب بن يوسف بن الفضل البُخَارِيّ (٥)، ثنا إبراهيم بن عبد الرَّحِيم (٦)، ثنا زكريا بن عدي (٧)، ثنا مسلم بن خالد (٨)، عن زياد (٩)، عن محمَّد بن المنكدر (١٠)، عن صفوان بن سليم (١١)، عن أنس بن مالك - ﵁ - قال: قال رسول الله\n_________\n(١) لم أجد قول الأخفش في \"معاني القرآن\" ١/ ٢٢٠ بنصه، وفيه: ﴿وَرَسُولًا﴾ معطوف على: ﴿وَجِيهًا﴾. انتهى.\n(٢) ذكره الإِمام القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٦٠، وفيه بُعد ظاهر.\n(٣) محمَّد بن عبد الله بن حمشاذ النَّيْسَابُورِيّ. عالم مصنف، لم يذكر بجرح أو تعديل.\n(٤) إبراهيم بن عبد الله بن إسحاق الأَصْبهانِيّ، أبو إسحاق، القصّار. لم يذكر بجرح أو تعديل.\n(٥) يعقوب بن يوسف بن معقل، النَّيْسَابُورِيّ. لم يذكر بجرح أو تعديل.\n(٦) إبراهيم بن عبد الرَّحِيم بن عمر أبو إسحاق، يعرف بابن دنوقا. قال الدارقطنيّ: ثِقَة.\n(٧) التَّيميّ، مولاهم أبو يحيى. ثِقَة، جليل، يحفظ.\n(٨) الزنجيّ. فقيه، صدوق، كثير الأوهام.\n(٩) زياد بن سعد الخراسانيّ. ثِقَة، ثبت.\n(١٠) ثِقَة.\n(١١) أبو عبد الله الزُّهْرِيّ مولاهم. ثِقَة، مفت، عابد، رمي بالقدر.","vol":"8","page":329},{"text":"- ﷺ -: \"بُعثت على إثر ثمانية آلاف نبيٍّ: أربعة آلاف من بني إسرائيل\" (١) فلما بعث قال لهم: ﴿أَنِّي﴾.\nقال الكسائي: إنما فتح ﴿أَنِّي﴾ لأنه أوقع الرسالة عليه (٢)، وقيل: بأني، ولأني (٣).\n﴿قَدْ جِئْتُكُمْ بِآيَةٍ﴾: علامة ﴿مِنْ رَبِّكُمْ﴾: تصدق قولي، وتحقق رسالتي.\nقال الفراء، والخليل (٤): أصلها: أيَّة، بتشديد الياء، فثقل عليهم التشديد، فأبدلوا منه ألفًا؛ لانفتاح ما قبل التشديد، وتقديرها: فَعْلَة.\nوقال الكسائي: هي في الأصل: آيية مثل: فاطمة، فحذفت إحدى اليائين (٥).\n_________\n(١) [٧٨٩] الحكم على الإسناد:\nإسناده ضعيف منقطع، صفوان لم ير أنسًا، ولا تصح روايته عنه.\nالتخريج:\nأخرج أبو نعيم في \"حلية الأولياء\" ٣/ ١٦٢، وابن عدي في \"الكامل\" ١/ ٢٧٤، والذهبي في \"ميزان الاعتدال\" للذهبي ٤/ ١٠٣ من طريق الزنجيّ به مثله. وقد ضعف الذهبي هذِه الرواية.\nوانظر: \"ذخيرة المواريث\" ٢/ ١١٠٥.\n(٢) انظر: \"قطف الأزهار\" للسيوطي ١/ ٥٩٣، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٣٩، \"المحرر الوجيز\" لابن عطية ١/ ٤٣٨.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٨٦، \"الدر المصون\" للسمين الحلبي ٢/ ١٠٣، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٣٩.\n(٤) انظر: \"العين\" للخليل ٨/ ٤٤١ (أيًّا).\n(٥) ذكر ابن عادل الدمشقيّ في \"اللباب\" ١/ ٥٨٧ في (آية) ستة أوجه، لا يسلم واحد منها من شذوذ.","vol":"8","page":330},{"text":"فلما قال عيسى ذلك لبني إسرائيل، قالوا: وما هي؟ قال: ﴿أَنِّى﴾ قرأ نافع بكسر الألف؛ على الاستئناف، أو إضمار القول (١)، وقرأ الباقون بالفتح (٢)، على معنى بأني (٣).\n﴿أَخْلُقُ﴾ أي (٤): أصور، وأقدّر (٥) ﴿لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ﴾: قرأ الزُّهْرِيّ، وأبو جعفر: (كهيَّة) (بتشديد الياء) (٦) (٧)، والآخرون بالهمز (٨).\n_________\n(١) ينظر هذا الوجه في \"التذكرة\" لابن غلبون ٢/ ٢٨٨، وعلى هذِه القراءة يجوز أن يبتدئ بها؛ لأنها غير متعلقة بما قبلها، \"قطف الأزهار\" للسيوطي ١/ ٥٩٣.\n(٢) من (س)، (ن).\n(٣) ينظر هذا الوجه في \"التذكرة\" لابن غلبون ٢/ ٢٨٨، وعلى هذا القراءة لا يجوز الابتداء بها؛ لأنها بدل من (بآية) فهي متعلقة بها، وهي قراءة الجمهور، كما في \"قطف الأزهار\" للسيوطي ١/ ٥٩٣، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٤٠، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٣٠.\n(٤) من (س)، (ن).\n(٥) خَلقه: تقديره، ولم يرد أنَّه يُحدث معدومًا.\nانظر: \"تاج العروس\" للزبيدي ١٣/ ١٢١ (خلق)، \"المحيط في اللغة\" لإسماعيل ابن عباد ٤/ ١٩٤ (خلق)، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٢١٣ (خلق).\n(٦) في الأصل: بالتشديد. والمثبت من (س)، (ن).\n(٧) انظر هذا الوجه في: \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٧٩، \"إملاء ما من به الرَّحْمَن\" للعكبري ١/ ١٣٥، \"البحر المحيط\" لأبي حيان ٢/ ٤٦٦، \"قطف الأزهار\" للسيوطي ١/ ٥٩٤، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣١٨.\n(٨) ينظر هذا الوجه في: \"إملاء مما من به الرَّحْمَن\" للعكبري ١/ ١٣٥، \"البحر المحيط\" لأبي حيان ٢/ ٤٦٦، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٤٣.","vol":"8","page":331},{"text":"والهيئة: الصورة المهيأة، وهي من قولهم: هيَّأت (١) الشيء، إذا قدَّرته وأصلحته (٢). وقرأ أبو جعفر: (كهيئة الطائر) بالألف (٣)، والباقون بغير الألف (٤).\n﴿فَأَنْفُخُ فِيهِ﴾ أي: في الطِّين ﴿فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ﴾. قرأ العامة: بالجمع (٥)، لأنه خلق طيرًا كثيرًا (٦)، وقرأ أهل المدينة: (طائرًا)، على الواحد (٧)، ذهبوا إلى نوع واحد من الطير؛ لأنه لم يخلق غير (٨) الخفاش (٩)، وإنما خص الخفاش؛ لأنه أكمل الطير خلقًا؛ ليكون\n_________\n(١) في الأصل: هياءت. والمثبت من (س).\n(٢) انظر: \"معاني القرآن\" للزجاج ١/ ٤١٣، \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ ٣/ ٧١٢ (هيأ)، \"المحيط في اللغة\" لإسماعيل بن عباد ٤/ ٩٣ (هيأ).\n(٣) ينظر هذا الوجه في: \"قطف الأزهار\" للسيوطي ١/ ٥٩٤، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٣٠.\n(٤) ينظر هذا الوجه في: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٣، \"التذكرة\" لابن غلبون ٢/ ٢٨٨، \"التيسير\" للداني (ص ٧٤).\n(٥) ينظر هذا الوجه في: \"التذكرة\" لابن غلبون ٢/ ٢٨٨، \"الحجة\" لابن زنجلة (ص ١٦٤)، \"التيسير\" للداني (ص ١٧٨)، \"تقريب النشر\" لابن الجزري (ص ١٠١).\n(٦) وقد حسّن ابن عادل الدِّمشقيّ في \"اللباب\" ٥/ ٢٤٣ قراءة الجماعة؛ لموافقتها لما قبلها في قوله: ﴿مِنَ الطَّيْرِ﴾ ولموافقة الرسم، لفظًا ومعنى.\n(٧) هي قراءة: نافع، ويعقوب، ويزيد بن القعقاع.\nانظر: \"إعراب القرآن\" للنحاس ١/ ٣٧٩، \"التبيان\" للطوسى ٢/ ٤٦٧، \"التيسير للداني\" (ص ٧٤)، \"السبعة\" لابن مجاهد (٢٠٦).\n(٨) ورد في الأصل: إلَّا. والمثبت من (س)، (ن).\n(٩) انظر هذا القول في: \"قطف الأزهار\" للسيوطي ١/ ٥٩٤، \"معاني القرآن\" للزجاج ١/ ٤١٣، \"تذكرة الأريب\" لابن الجوزي ١/ ٩٢.","vol":"8","page":332},{"text":"أبلغ في القدرة؛ ولأن لها ثديًا، وأسنانًا، وهي تحيض، وتطهر (١).\nقال وهب: كان يطير، ما دام النَّاس ينظرون إليه، فإذا غاب عن أعينهم، سقط ميتًا؛ ليتميز فعل الخلق من فعل الله تعالى؛ وليُعلَم أن الكمال في الصنعة لله تعالى (٢).\nقوله (٣): ﴿وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ﴾ أي (٤): أشفيهما، وأُصِحُّهما. يقال: أبرأ الله المريض، يُبْرئ، إبراءً، فبرئ هو، يبْرأ، وبرأ يبرأ ويجوز (٥): بروء (٦)، فيهما جميعًا (٧). واختلفوا في الأكمه:\nفقال عكرمة: هو الأَعمش (٨). وقال مجاهد والضَّحَاك: هو الذي يبصر بالنهار، ولا يبصر بالليل (٩).\n_________\n(١) ذكر هذا التفصيل: القنوجي في \"فتح البيان\" ٢/ ٢٣٩، وابن الجوزي في \"زاد المسير\" ١/ ٣٩٢.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٣٩٢، والقنوجي في \"فتح البيان\" ٢/ ٢٤٠ عن وهب.\n(٣) من (س).\n(٤) من (س)، (ن).\n(٥) من (س).\n(٦) من (س).\n(٧) انظر هذا الوجه في: \"لسان العرب\" لابن منظور ١/ ٣٥٥ (برأ)، \"المحرر الوجيز\" لابن عطية ١/ ٤٣٩، \"فتح البيان\" للقنوجي ٢/ ٢٤٠.\n(٨) أخرج الطبري في \"جامع البيان\" ٣/ ٢٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٥٥ عن عكرمة مثله.\n(٩) أخرج الطبري في \"جامع البيان\" ٣/ ٢٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٥٩٨ عن مجاهد نحوه، وذكره البُخَارِيّ، معلقًا عن مجاهد نحوه، =","vol":"8","page":333},{"text":"وقال ابن عباس (١) وقتادة: هو الذي ولد أعمى، ولم يبصر ضوءًا قط (٢). وقال الحسن (٣) والسدي: هو الأعمى (٤)، وهذا هو المعروف من كلام العرب، يقال: كمهت عينه، تكمه، كمهًا، وكمهتها أنا إذا (٥) أعميتها.\n_________\n= كتاب الأنبياء، باب قوله تعالى: ﴿إِذْ قَالَتِ الْمَلَائِكَةُ﴾ إلى قوله: ﴿فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ﴾.\nانظر: \"فتح الباري\" لابن حجر ٦/ ٤٧١، ولم أعثر على قول للضحاك في هذِه المسألة.\nقال الطبري في \"التفسير\" ٣/ ٢٧٨: فأما ما قاله عكرمة ... وما قاله مجاهد ... فلا معنى لهما. انتهى مختصرًا.\nوقال ابن حجر: وهو قول شاذ، تفرد به مجاهد. انتهى.\nوانظر: \"معاني القرآن\" للنحاس ١/ ٤٠٢، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٩٤.\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٢٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٥٥ عن ابن عباس نحوه، وذكره البُخَارِيّ معلقًا عن ابن عباس، كتاب الأنبياء، باب (وإذ قالت الملائكة يَا مريم).\nانظر: \"فتح الباري\" لابن حجر ٦/ ٤٧١.\n(٢) أخرجه الإمام عبد الرَّزّاق في \"تفسير القرآن\" ١/ ١٢١، والطبري في \"جامع البيان\" ٣/ ٢٧٦ بلفظ: الذي ولد وهو أعمى، مغموم العينين. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٥٥ عن قتادة، ولم يذكر لفظه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٧٧ عنه به، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٥٥ عنه، ولم يذكر لفظه.\n(٤) أخرج الطبري في \"جامع البيان\" ٣/ ٢٧٧ عن السدي مثله، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٥٥ عنه، ولم يذكر لفظه.\n(٥) من (س)، (ن).\nرجّح الطبري في \"جامع البيان\" ٦/ ٤٣٠ - ٤٣١ أن الأكمه: هو الأعمى، الذي =","vol":"8","page":334},{"text":"قال سويد بن أبي كاهل (١):\nكمهت عيناه حتَّى ابيضّتا ... فهو يَلْحى نفسه لما نزعْ (٢)\nوقال رؤبة:\nوكيد مطال وخصم منده ... هرّجت فارتد ارتداد الأكمه (٣)\n﴿وَالْأَبْرَصَ﴾: الذي فيه وَضَح (٤)، وإنما خص هذين؛ لأنهما\n_________\n= لا يبصر شيئًا، لا ليلًا ولا نهارًا؛ لأن الله لا يحتج على خلقه بحجة تكون لهم السبيل إلى معارضته فيها.\nوانظر: \"جمهرة اللغة\" لابن دريد ٢/ ٩٨٤ (كمه)، \"لسان العرب\" لابن منظور ١٣/ ٥٣٦ (كمه)، \"ترتيب القاموس\" للزاوي ٤/ ٨٣ (كمه)، \"فتح الباري\" لابن حجر ٦/ ٤٧٢ - ٤٧٣.\n(١) سويد بن غُطيف بن أبي كاهل، شاعر بني عكل، كان شاعرًا محكمًا.\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ١٢/ ٣٤٠، ١٣/ ١٠٢، \"خزانة الأدب\" للبغدادي ٦/ ١١٧.\n(٢) أوردت بعض الكتب البيت شاهدًا على أن العمى من معاني الكمه.\nانظر: \"جامع البيان\" للطبري ٣/ ٢٧٧، \"لسان العرب\" لابن منظور ١٣/ ٥٣٦ (كمه)، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٤٧.\n(٣) البيت في \"ديوان رؤبة\" (ص ١١٦)، ويريد الشَّاعر: صِحْتُ به فجعل يتخبط كالأعمى، ولم يستطع التقدم والهجوم.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٩٣، \"معاني القرآن\" للنحاس ١/ ٤٠٢، \"معاني القرآن\" للزجاج ١/ ٤١٤، \"لسان العرب\" لابن منظور ١٣/ ٥٣٦ (كمه).\n(٤) الوضح: بياض غالب في ألوان الشاء، قد فشا في جميع جسدها. . وقد يكنى به =","vol":"8","page":335},{"text":"عيبان أعييا كل طبيب، وكان الغالب على زمان عيسى ﵇ الطب؛ فأراهم (١) الله تعالى المعجزة، من جنس ذلك.\nوقال وهب: ربما اجتمع على عيسى ﵇ من المرضى في اليوم الواحد خمسون ألفًا، من أطاق منهم أن يبلغه بلغه، ومن لم يطق أتاه عيسى (﵇) (٢) يمشي إليه (٣)، وإنما كان يداويهم بالدعاء، على شرط الإيمان.\n(قوله تعالى) (٤): ﴿وَأُحْيِ الْمَوْتَى بِإِذْنِ اللَّهِ﴾: فأحيا أربعة أنفس:\nالعازر: وكان صديقًا له، فأرسلت أخته إلى عيسى ﵇: إن أخاك العازر يموت، فأته. فأتاه، وكان بينه وبينه مسيرة ثلاثة أيام، فأتاه هو وأصحابه، فوجدوه قد مات منذ ثلاثة أيام، فقال لأخته: انطلقي بنا إلى قبره (فانطلقت معهم إلى قبره) (٥)، فأتى إلى قبره، وهو في\n_________\n= عن البرص.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٦٣٤ (وضح)، \"الصحاح\" للجوهري ٣/ ١٠٢٩ (برص)، \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ١٣٨ (برص).\n(١) في الأصل: فأراهما. بالتثنية، والمثبت من (س).\n(٢) من (س).\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٣٩٢ عن وهب.\nوانظر: \"جامع البيان\" للطبري ٣/ ٢٧٨، \"تاريخ الرسل والملوك\" للطبري ١/ ٥٩٨، \"الكامل في التاريخ\" لابن الأثير ١/ ٣١٥، ولعل ما ذكره وهب من معارف أهل الكتاب، الذين أسلموا، حملها عنهم، وهذا أمر لا يؤخذ منه حكم شرعي، ولا طائل تحته.\n(٤) من (س).\n(٥) ليست في الأصل، والمثبت من (س)، (ن).","vol":"8","page":336},{"text":"صخرة مُطْبَقة، فقال عيسى ﵇: اللهم رب السموات السبع والأرضين السبع، إنك أرسلتني إلى بني إسرائيل؛ أدعوهم إلى دينك، وأخبرهم أني أحيي الموتى، بإذنك، فأحي العازر، قال: فقام عازر وودكه (١) يقطر، فخرج من قبره وبقي مدة، وولد له (٢).\nوابن العجوز: مُرَّ به ميتًا، على عيسى ﵇، على سرير يحمل، فدعا الله عيسى ﵇، فجلس على سريره، ونزل عن أعناق الرجال، ولبس ثيابه، وحمل السرير على عنقه، ورجع إلى أهله، وبقي مدة، وَوُلدَ لَهُ (٣).\n(وابنة العاشر (٤): قيل له: أتحييها) (٥) وقد ماتت أمس؟ فدعا الله\n_________\n(١) الوَدَك: هو دسم اللحم، ودهنه، الذي يستخرج منه.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٥٠٩ (ودك)، \"جمهرة اللغة\" لابن دريد ٢/ ٦٨٠ (ودك).\n(٢) وردت هذِه القصة في \"معالم التنزيل\" ٢/ ٤٠ مختصرةً.\nوانظر: \"الكامل في التاريخ\" لابن الأثير ١/ ٣١٥، \"بحر العلوم\" ١/ ٢٦٩، \"الوسيط\" للواحدي ١/ ٤٣٩، \"البداية والنهاية\" لابن كثير ٢/ ٤٦٩.\n(٣) وردت هذِه القصة مختصرةً في: \"معالم التنزيل\" للبغوي ٢/ ٤٠، \"الوسيط\" للواحدي ١/ ٤٣٩، \"الكامل في التاريخ\" لابن الأثير ١/ ٣١٥، \"غرائب التفسير\" للنيسابوري ٣/ ٢٠١، \"بحر العلوم\" للسمرقندي ١/ ٢٦٩.\n(٤) العاشر: عشر القوم يَعْشرُهم عُشرًا -بالضم، وعشورًا وعشّرهم: أخذ عشر أموالهم، وبه سمّي: العشّار، ومنه العاشر.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٥٧٠ (عشر)، \"ترتيب القاموس\" للزاوي ٣/ ٢٣٠ (عشر).\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"8","page":337},{"text":"﷿ فعاشت، وبقيت مدَّة وولد لها (١).\nوسام بن نوح ﵉: جاء إلى قبره، فدعا عيسى ﵇ باسم الله الأعظم، فخرج من قبره، وقد شاب نصف رأسه، فقال له: قد قامت القيامة؟ قال: لا، ولكنِّي دعوتك باسم الله الأعظم. قال (٢): ولم يكونوا يشيبون (٣) في ذلك الزمان حتَّى (٤) كان سام بن نوح قد عاش خمسمائة سنة، وهو شاب، ثم قال له: مُت، قال: بشرط أن يعيذني الله من سكرات الموت، فدعا الله سبحانه، ففعل (٥).\n_________\n(١) ذكرت القصة في \"معالم التنزيل\" للبغوي ٢/ ٤٠.\nوانظر: \"البداية النهاية\" لابن كثير ٢/ ٤٦٩، \"الدر المنثور\" للسيوطي ٢/ ٥٨.\n(٢) من (س).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) من (س).\n(٥) أخرج الطبري في \"تاريخ الرسل والملوك\" ١/ ١٨١، من طريق علي بن زيد بن جُدعان، عن يوسف بن مهران، عن ابن عباس قال: قال الحواريون لعيسى بن مريم: لو بعثت لنا رجلًا، شهد السفينة. . فذكر خبرًا طويلًا وفيه: هذا قبر حام بن نوح فذكر نحوه.\nوانظر: \"البداية والنهاية\" لابن كثير ١/ ١٣٠ - ١٣١، \"بحر العلوم\" للسمرقندي ١/ ٢٦٩ - ٢٧٠.\nقال ابن كثير: وهذا أثر غريب جدًّا. انتهى. وهو كما قال: ففي سنده ابن جُدعان: ضعيف تقدّم. وفيه يوسف بن مهران البَصْرِيّ: ليّن الحديث -انظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣٨٢ - والأشبه أن غالبه من الإسرائيليات، والله أعلم. وأخرج ابن أبي الدنيا في كتاب \"من عاش بعد الموت\" (٥٨) من طريق معاوية بن قرّة قال: سألت بنو إسرائيل عيسى، فقالوا: إن سام بن نوح دفن ها هنا ... فذكر نحوه مختصرًا. ومعاوية بن قرة: تابعي ثِقَة، لم يذكر لما روى مستندًا، فهو تعب، ليس وراءه أرب.\nانظر: \"تهذيب التهذيب\" لابن حجر ١٠/ ٢١٦. =","vol":"8","page":338},{"text":"قال الكلبيّ: كان عيسى ﵇ يحيي الأموات بـ: يَا حيُّ، يَا قيُّوم (١) (٢).\n﴿وَأُنَبِّئُكُمْ﴾: أخبركم ﴿بِمَا تَأْكُلُونَ﴾: مما لم (٣) أعاينه ﴿وَمَا تَدَّخِرُونَ﴾: وما ترفعون ﴿فِي بُيُوتِكُمْ﴾: حتَّى تأكلوه.\nوهو تفتعلون (٤)، من دخرت (٥). وقرأ مجاهد وأيوب السختيانيُّ:\n_________\n= وقد ذكرت هذِه القصة مختصرة في كل من: \"الوسيط\" للواحدي ١/ ٤٣٩، \"المحرر الوجيز\" لابن عطية ١/ ٤٤٠.\n(١) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٤٠، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٤٨، \"فتح البيان\" للقنوجيّ ٢/ ٢٤١.\n(٢) والحاصل: أن كل هذا لا يصح فيه شيء، وإنما يذكر فيه آثار منقطعة، عن بني إسرائيل، لا يعتمد عليها، ولا يُقتدى بها، وفي هذا يقول الإِمام المفسّر ابن عطية: . . وفي قصص الإحياء أحاديث كثيرة، لا يوقف على صحتها.\nانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٤٠.\nويقول الشيخ محمَّد عبده في \"تفسير المنار\" ٣/ ٣١١: . . ولا حاجة إلى هذِه التفصيلات، بل نقف عند لفظة الآية، وغاية ما يفهم منها أن الله تعالى جعل فيه هذا السر، ولكن لم يقل إنه خلق بالفعل، ولم يرد عن المعصوم أن شيئًا من ذلك وقع ... وأما وقوع ذلك كله، أو بعضه بالفعل، فهو يتوقف على نقل، يحتج به، في مثل ذلك. انتهى، مختصرًا.\nوانظر: \"البداية والنهاية\" لابن كثير ١/ ١٣١، \"محاسن التأويل\" للقاسمي ٣/ ١٠٢، \"التحرير والتنوير\" لابن عاشور ٣/ ٢٥٢، \"بحر العلوم\" للسمرقندي ١/ ٢٦٩ - ٢٧٠.\n(٣) من (س)، (ن).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) انظر هذا الوجه في: \"معاني القرآن\" للفراء ١/ ٢١٥، \"الكتاب\" لسيبويه ٤/ ٤٦٩، \"التبيان\" للطوسي ١/ ٢٦٣.","vol":"8","page":339},{"text":"(تذخرون) بالذال معجمة ساكنة وفتح الخاء، من ذَخَرَ يذخر ذُخرًا (١).\nقال الكلبيُّ: لمَّا أبرأ عيسى ﵇ الأكمه، والأبرص (وأحيا الموتى) (٢) قالوا: هذا سحر، ولكن أخبرنا بما نأكل وما ندخر. فكان يخبر الرَّجل بما أكل، في غدائه (وبما يأكل، في عشائه) (٣) (٤).\nوقال السدي: كان عيسى ﵇ إذا كان في الكتَّاب، يحدِّث الغلمان (٥) بما يصنع بهم آباؤهم، ويقول للغلام: انطلق، فقد أكل أهلك كذا (وكذا، ورفعوا لك كذا وكذا فينطلق الصبي) (٦) إلى أهله ويبكي عليهم، ويطلب منهم، حتَّى يعطوه ذلك الشيء، فيقولون له (٧): من أخبرك بهذا؟ فيقول (٨): عيسى.\nفحبسوا صبيانهم عنه،\n_________\n(١) في \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٠): عن الزُّهْرِيّ ومجاهد، زاد ابن عطية في \"المحرر الوجيز\" ١/ ٤٤٠، وأبو حيان في \"البحر المحيط\" ٢/ ٤٦٧: أَيُّوب السختياني، وأبا السمال العدوي.\nوانظر\"معاني القرآن\" للفراء ١/ ٢١٥. قال الزجاج \"معاني القرآن\" ١/ ٤١٤: و﴿تَدَّخِرُونَ﴾: بالدال والذال، جائز. وانظر: \"الكتاب\" لسيبويه ٤/ ٤٦٩.\n(٢) من (س)، (ن).\n(٣) في الأصل: وعشائه. والمثبت من (س)، (ن).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٢/ ٤٠، \"بحر العلوم\" للسمرقندي ١/ ٢٦٩ - ٢٧٠.\n(٥) في الأصل: الصبيان. والمثبت من (س)، (ن).\n(٦) في الأصل: فقد أكل أهلك كذا، وهم يأكلون كذا، فينطلق الصبيان إلى أهله. والمثبت من (س)، (ن).\n(٧) من (س)، (ن).\n(٨) في الأصل: قال. والمثبت من (ن).","vol":"8","page":340},{"text":"وقالوا: لا تلعبوا مع هذا الساحر، فجمعوهم في بيت، فجاء عيسى ﵇ يطلبهم، فقالوا له: ليسوا هنا، فقال: فما في هذا البيت؟ قالوا: خنازير (قال عيسى ﵇ (١): كذلك يكونون. ففتحوا عليهم، فإذا هم خنازير) (٢) ففشا ذلك في النَّاس، فهمَّت به (٣) بنو إسرائيل.\nفلمَّا خافت عليه أمُّه حملته على حُميْرٍ لها، وخرجت به هاربةً إلى مصر (٤).\nوقال قتادة: إنما كان هذا في المائدة، وكانت خِوانًا (٥)، تنزل عليهم أينما (٦) كانوا، كالمنّ والسلوى لغيرهم، وأمر القوم ألَّا يخونوا فيه، ولا يخبئوا لغدٍ؛ بلال من الله تعالى ابتلاهم به فخانوا به وخبئوه، فجعل عيسى (﵇) (٧) يخبرهم بما أكلوا من المائدة،\n_________\n(١) من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) أخرج الطبري في \"جامع البيان\" ٣/ ٢٧٩ - ٢٨٠ عن السدي نحوه، وأخرج ابن عساكر كما في \"الدر المنثور\" للسيوطي ٢/ ٦١ عن عبد الله بن عمرو بن العاص نحوه، وأخرج سعيد بن منصور والطبري وابن أبي حاتم، كما في \"الدر المنثور\" للسيوطي ٢/ ٦١ عن سعيد بن جبير نحوه.\n(٥) الخوان -بكسر الخاء وضمها: ما يؤكل عليه الطعام، وسمّي بذلك؛ لأنه يُتخوّن ما عليه. أي: ينقص. انظر: \"المعرّب\" للجواليقي (ص ١٧٧)، \"مجمل اللغة\" لابن فارس ١/ ٣٠٧ (خون)، \"ترتيب القاموس\" للزاوي ٢/ ١٣٠ (خون).\n(٦) في الأصل: أين ما. والمثبت من (س)، (ن).\n(٧) من (س)، (ن).","vol":"8","page":341},{"text":"وبما (١) ادَّخروا منها، فمسخهم الله تعالى خنازير (٢).\n﴿إِنَّ فِي ذَلِكَ﴾ الذي ذكرت لكم (٣) ﴿لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-709>٥٠ </span>- ﴿وَمُصَدِّقًا﴾:\nعطف على قوله: ﴿وَرَسُولًا﴾ (٤)، ﴿لِمَا بَيْنَ يَدَيَّ﴾: لما قبلي ﴿مِنَ التَّوْرَاةِ﴾، ﴿وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ﴾: من اللحوم والشحوم (٥).\nوقال أبو عبيدة: يعني: كل الذي حرِّم عليكم من الأطعمة،\n_________\n(١) في الأصل: وما. والمثبت من (س).\n(٢) أخرج الإِمام عبد الرَّزّاق في \"تفسير القرآن\" ١/ ١٢١، ومن طريقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٢٥٦ (٦٠٣)، والطبري في \"جامع البيان\" ٣/ ٢٨٠ من طريق معمر عن قتادة نحوه.\nوأخرجه الطبري في \"جامع البيان\" ٣/ ٢٨٠ من طريق سعيد عن قتادة بمعناه. وفيه: فذلك قوله تعالى: ﴿فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ﴾ [المائدة: ١١٥] قال معمر: ذكره قتادة عن خلاس بن عمرو عن عمّار ابن ياسر.\n(٣) من (س)، (ن).\n(٤) انظر هذا الوجه في: \"البحر المحيط\" لأبي حيان ٢/ ٤٦٨، \"معالم التنزيل\" للبغوي ٢/ ٤١، \"الدر المصون\" للسمين الحلبي ٢/ ١٠٨.\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٢٨٢ عن ابن جريج في قوله: ﴿وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ﴾ قال: لحوم الإبل، والشحوم، لمّا بُعث عيسى أحلها لهم، وبُعث إلى اليهود، فاختلفوا وتفرقوا.","vol":"8","page":342},{"text":"و(بعض) يكون بمعنى الجزء، ويكون بمعنى الكل (١)، كقول لبيد:\nترَّاك أمكنة، إذا لم أرضها ... أو يرتبط بعض النفوس حِمَامُها (٢)\nيعني: كل النفوس (٣).\nوقال آخر (٤):\nأَبا منذرٍ، أفنيتَ، فاستبق بعضنا ... حَنَانَيْكَ، بعضُ الشر أهونُ من بعضِ (٥)\n_________\n(١) في \"مجاز القرآن\" ١/ ٩٤، ولفظه: بعض: يكون شيئًا من الشيء، ويكون كل الشيء، ثم ذكر بيت لبيد، ثم قال: فلا يكون الحِمام ينزل ببعض النفوس، فيذهب البعض، ولكن يأتي على الجميع.\n(٢) البيت في \"ديوانه\" (ص ٣١٣)، وفي \"شرح المعلقات العشر\" لابن قميحة (ص ١٩٩) وفيه أو يتعلق.\n(٣) أراد ببعض النفوس: نفسه.\nانظر: \"شرح المعلقات السبع\" لابن الأنباري (ص ٥٧٣)، \"معاني القرآن\" للنحاس ١/ ٤٠٣، \"الخصائص\" لابن جني ١/ ٧٤، \"شرح ديوان الحماسة\" للمرزوقي (ص ٧٧).\nوقول أبي عبيدة غلط عند أهل النظر، من أهل اللغة؛ قال الزجاج في \"معاني القرآن\" ١/ ٤١٥: وهذا مستحيل في اللغة وفي التفسير، وما عليه العمل.\nوانظر: \"المحتسب\" لابن جني ١/ ١١١.\n(٤) هو طرفة بن العبد بن سفيان أبو إسحاق. شاعر جاهلي مقل، من شعراء المعلقات.\n(٥) البيت في \"ديوانه\" (ص ٦٦)، \"المقتضب\" للمبرد ٣/ ٢٢٤، \"الكتاب\" لسيبويه ١/ ٣٤٨، \"شرح المفصل\" لابن يعيش ١/ ١٨٨.","vol":"8","page":343},{"text":"يريد: بعض الشر أهون من كله (١).\nوقرأ إبراهيم (٢) النخعيُّ: (حَرُمَ) مثل كَرُم (٣) -أي: صار حرامًا (٤).\n﴿وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ﴾ يعني: ما ذكرناه من الآيات، وإنما وحَّدها (٥)، لأنها كلها جنس واحد في الدلالة على الرسالة (٦).\n﴿فَاتَّقُوا اللَّهَ وَأَطِيعُونِ﴾.\n\n<span data-type=\"title\" id=toc-710>٥١ </span>- ﴿إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ (٥١)﴾.\n\n<span data-type=\"title\" id=toc-711>٥٢ </span>- قوله ﷿: ﴿فَلَمَّا أَحَسَّ﴾\n_________\n(١) أوردت بعض الكتب البيت مستشهدًا به على أن البعض يقوم مقام الكل إذا دلّت قرينة على ذلك، والشاهد من البيت قوله: بعض الشر أهون من بعض. أي: أهون من كل الشر.\nانظر: \"همع الهوامع\" للسيوطي ١/ ١٩٠، \"مجاز القرآن\" لأبي عبيدة ١/ ٩٤.\n(٢) من (س)، (ن).\n(٣) في \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٠) عن إبراهيم ويحيى: (حَرُم) بفتح الحاء وضم الراء، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٩٦، \"البحر المحيط\" ٢/ ٤٦٨.\n(٤) قال السمين الحلبي في \"الدر المصون\" للسمين الحلبي ٢/ ١١٠: إبراهيم ... نسب الفعل إليه؛ مجازًا؛ للعلم بأن المحرّم هو الله تعالى.\nوانظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٥٤، \"روح المعاني\" للألوسي ٣/ ١٧٢.\n(٥) ورد في الأصل، (ن): وحّد. والمثبت من (س).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٢/ ٤١، \"زاد المسير\" لابن الجوزي ١/ ٣٩٣، \"بحر العلوم\" للسمرقندي ١/ ٢٧٠.","vol":"8","page":344},{"text":"أي: وجد، قاله الفراء (١). وقال أبو عبيدة (٢): عرف (٣). وقال مقاتل (٤): رأى (٥)، نظيره قوله تعالى: ﴿هَلْ تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ﴾ (٦) وقوله (﷿) (٧): ﴿فَلَمَّا أَحَسُّوا بَأْسَنَا﴾ (٨) (٩)، ﴿عِيسَى مِنْهُمُ الْكُفْرَ﴾ وأرادوا قتله، استنصر عليهم، و﴿قَالَ مَنْ أَنْصَارِي إِلَى اللَّهِ﴾.\nقال السدي: كان سبب ذلك أن عيسى ﵇ لمَّا بعثه الله تعالى إلى بني إسرائيل؛ وأمره بالدعوة، نفته بنو إسرائيل وأخرجوه. فخرج هو وأمه يسيحان في الأرض، فنزل في قرية على رجل، فأضافهما وأحسن إليهما، وكان لتلك القرية جبَّار معتد؛ فجاء ذلك الرَّجل يومًا، مهتمًّا حزنًا، فدخل منزله (١٠)، ومريم عند امرأته، فقالت لها\n_________\n(١) في \"معاني القرآن\" له ١/ ٢١٦.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٤١، \"زاد المسير\" لابن الجوزي ١/ ٣٩٣.\n(٢) في الأصل: قال أبو عبيد. والمثبت من (ن).\n(٣) في \"مجاز القرآن\" له ١/ ٩٤.\n(٤) في \"تفسيره\" ١/ ٢٧٨.\n(٥) ذكره الواحدي في \"الوسيط\" ١/ ٤٤٠، والبغوي في \"معالم التنزيل\" ٢/ ٤١ عن مقاتل.\n(٦) مريم: ٩٨.\n(٧) من (س)، (ن).\n(٨) الأنبياء: ١٢.\n(٩) انظر: \"الكتاب\" لسيبويه ٢/ ٤٠٠، \"الدر المصون\" للسمين الحلبي ٣/ ٢٠٧، \"تاج العروس\" ٨/ ٢٤٠ (حسس)، \"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ٣٠٠ (حسس).\n(١٠) من (س)، (ن).","vol":"8","page":345},{"text":"مريم: ما شأن زوجك؛ أراه كئيبًا؛ قالت: لا تسأليني، قالت: أخبريني؛ لعل الله تعالى (١) يفرج كربته.\nقالت: إن لنا ملكًا يجعل على كل رجل منا يومًا (٢) أن يطعمه، هو وجنوده، ويسقيهم الخمر، فإن لم يفعل عاقبه، واليوم نوبتنا، وليس لذلك عندنا سعة، فقالت: قولي له: لا يهتم (فإنِّي آمر ابني) (٣) فيدعو له (٤) الله ﷿ فيكفى (٥) ذلك. فقالت مريم لعيسى (﵇) (٦) في ذلك، فقال عيسى ﵇: إن فعلتُ ذلك (وقع شر) (٧). قالت: فلا تبال؛ فإنَّه قد أحسن إلينا وأكرمنا. فقال عيسى ﵇: فقولي له (٨) إذا اقترب (٩) ذلك فاملأ (١٠) قدورك وخوابيك ماء، ثم أعلميني، ففعل (١١) ذلك، فدعا الله تعالى فتحوَّل ماء القدور لحمًا ومرقًا،\n_________\n(١) من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) من (س)، (ن).\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) من (س).\n(٧) مطموس في الأصل، والمثبت من (س).\n(٨) في الأصل: لها.\nبصيغة التأنيث، والمثبت من (س)، وهو الموافق لما في \"معالم التنزيل\".\n(٩) مطموس في الأصل، والمثبت من (س)، (ن).\n(١٠) في الأصل: فاملائى. هكذا بصيغة التأنيث، والمثبت من (س)، وهو الموافق لما في \"معالم التنزيل\".\n(١١) في الأصل، فقالت. والمثبت من (س) وهو الموافق لما في \"معالم التنزيل\".","vol":"8","page":346},{"text":"وماء الخوابي خمرًا، لم ير الرائون مثله قط.\nفلما جاء الملك أكل فلمَّا شرب الخمر قال: من أتى بهذِه الخمر؟ قال: من أرض كذا، قال الملك: فإن خمري أتى من تلك الأرض وليست مثل هذِه، قال: هي (١) من أرض أخرى، فلمَّا اختلط على الملك اشتد عليه، قال: (فأنا أخبرك، عندي) (٢) غلام لا يسأل الله شيئًا إلَّا أعطاه إياه، وإنه (٣) دعا الله سبحانه فجعل الماء خمرًا.\nوكان للملك ولد يريد أن يستخلفه، فمات قبل ذلك بأيام، وكان أحب الخلق إليه، فقال: إن رجلًا دعا الله حتَّى جعل (٤) الماء خمرًا (ليستجابن له) (٥) قادر على أن يحيي ابني، فدعا عيسى (٦) ﵇ فكلَّمه وسأله في ذلك. فقال عيسى: لا تفعل؛ فإنَّه إن عاش وقع شر، فقال الملك: لا أبالي، أليس (٧) أراه؟ ! فقال عيسى ﵇: فإن أحييته تركتموني أنا وأمي نذهب حيث شئنا، قال: نعم، وعاهده على ذلك، فدعا الله سبحانه فعاش الغلام، فلمَّا رآه أهل مملكته قد عاش تبادروا بالسلاح، وقالوا: أكلنا هذا، حتَّى إذا دنا موته يريد\n_________\n(١) من (س)، (ن).\n(٢) في الأصل: أنا أخبرنا غلام. وفي (س): فأنا أخبرك: عندنا. بالجمع، والمثبت من (ن).\n(٣) في الأصل، (س): وإنما. والمثبت من (ن).\n(٤) في الأصل: نجعل. بصيغة الجمع، والمثبت من (س)، (ن).\n(٥) ورد في الأصل: يستجاب. والمثبت من (س) و(ن).\n(٦) من (س)، (ن).\n(٧) في الأصل، (س): ليس. والمثبت من (ن).","vol":"8","page":347},{"text":"أن يستخلف علينا ابنه فيأكلنا كما أكلنا أبوه، فاقتتلوا. وذهب عيسى وأمه، فمرَّ بالحواريين وهم يصطادون السمك، فقال لهم عيسى ﵇: ما تصنعون؟ قالوا: نصطاد السمك، قال: أفلا تمشون حتَّى نصطاد النَّاس؟ قالوا: وكيف ذلك؟ ومن أَنْتَ؟ قال: أنا عيسى بن مريم عبد الله ورسوله، فآمنوا به وانطلقوا معه، فهم الحواريون، فذلك قوله تعالى: ﴿فَلَمَّا أَحَسَّ عِيسَى مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنْصَارِي إِلَى اللَّهِ﴾ (١).\nقال السدي (٢)، وابن جريج (٣)، والكسائي (٤): مع الله (٥)، تقول\n_________\n(١) هكذا ذكره الثعلبي عن السدي، والسدي ذكره عمّن لم يُعَيِّنهُم، ولعله من معارف أهل الكتاب، كما هو ظاهر من السياق، وقد أخرج الطبري في \"جامع البيان\" ٣/ ٢٨٦ عن السدي بنحوه، وأطول، ورواه البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤١ - ٤٢ بنحو رواية الثعلبي، وذكره السيوطي في \"الدر المنثور\" ٢/ ٦٢ ونسبه للطبري وابن عساكر عن السدي، عن أبي مالك وعن أبي صالح عن ابن عباس بنحوه مطولًا جدًّا.\nوانظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٥٧ - ٢٥٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٨٤.\nوانظر: \"باهر البرهان\" للغزنوي ١/ ٢٩٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٨٤. عنه بلفظه.\n(٤) انظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٥٨ - ٢٥٩، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٩٧.\n(٥) قال الفراء في \"معاني القرآن\" ١/ ٢١٨: وهو وجه حسن. وقد أوضح الزجاج في \"معاني القرآن\" ١/ ٤١٦ متى يجوز أن تكون إلى بمعنى مع؟ فقال: جاء في التفسير: ﴿مَنْ أَنْصَارِي إِلَى اللَّهِ﴾ (إلى) ها هنا إنما قاربت (مع) معنى؛ بأن صار =","vol":"8","page":348},{"text":"العرب: الذود إلى الذود إبل أي: مع الذود (١).\nقال النابغة:\nفلا تترُكنِّي بالوعيدِ، كأنني ... إلى النَّاس مطليٌّ، به القار أجرب (٢)\nأي: مع النَّاس أجرب (٣).\n(وقال آخر) (٤) (٥):\n_________\n= اللفظ لو عبر عنه بـ (مع) أفاد مثل هذا المعنى، لا أنَّ (إلى) في معنى (مع) ...؛ لأن (إلى) غاية و(مع): تضم الشيء إلى الشيء، فالمعنى: يضيف نصرته إياي إلى نصرة الله. وقولهم: إن (إلى) في معنى (مع) ليس بشيء، والحروف قد تقارب في الفائدة، فيظن الضعيف العلم باللغة أنَّ معناهما واحد. انتهى.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٤٠، \"معاني القرآن\" للأخفش ١/ ٢٠٥، ٣١٧.\n(١) هذا الوجه ذكره الفراء في \"معاني القرآن\" ١/ ٢١٨.\nوانظر: \"جامع البيان\" للطبري ٣/ ٢٨٤.\n(٢) انظر: \"الأمالي\" لابن الشجري ٢/ ٢٦٨، \"خزانة الأدب\" للبغدادي ٩/ ٤٦٦، \"مغني اللبيب\" لابن هشام (ص ٧٥)، \"همع الهوامع\" للسيوطي ٢/ ٢٦، \"جمهرة اللغة\" لابن دريد (ص ٧٩٨).\n(٣) انظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٥٨ - ٢٥٩، \"تهذيب اللغة\" للأزهري ١٥/ ٣٠٤، \"شرح أبيات المغني\" للبغدادي ٢/ ١٢٥.\n(٤) من (س)، (ن).\n(٥) هو: أبو ليلى، قيس بن عبد الله، نابغة بني جعدة، شاعر مخضرم، وفد على النَّبِيّ - ﷺ -، وأنشده من شعره، فكان مما أنشد:\nبلغنا السماءَ مجدنا وجدودنا ... وإنا لنبغي فوقَ ذلكَ مظهرًا\nفقال النَّبِيّ - ﷺ -: \"وأين المظهر، يَا أَبا ليلى؟ \" فقال: الجنة، فقال النَّبِيّ -ﷺ-: \"إن شاء الله، لا يفضض الله فاك\". فعاش دهرًا طويلًا، ما سقطت له سن، وإنه =","vol":"8","page":349},{"text":"ولَوْحُ ذراعين، في برْكةٍ ... إلى جؤجؤٍ، رَهِلِ المَنْكِبِ (١)\nأي: مع جؤجؤ (٢).\nونظيره قوله تعالى: ﴿وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ﴾ (٣) أي: مع أموالكم (٤). وقال الحسن (٥)، وأبو عبيدة (٦): (إلى) بمعنى (في). أي: من أعواني في الله. أي: في ذات الله وسبيله (٧).\n_________\n= لترفُّ غُروبه.\nانظر: \"معجم الشعراء\" للمرزباني (ص ١٩١)، \"الشعر والشعراء\" لابن قتيبة (ص ٢١٤).\n(١) البيت في \"ديوان النابغة الجعديّ\" (ص ٢١).\nوانظر: \"أدب الكاتب\" لابن قتيبة (ص ٤١٢)، \"سمط الآلئ\" للميمني ١/ ١٧٠، \"جمهرة اللغة\" لابن دريد ١/ ٥٧١، \"المخصص\" لابن سيدة ٤/ ٤١، ١٤/ ٦٨.\nوالجؤجؤ: الصدر. انظر: \"تاج العروس\" للزبيدي ١/ ١٢٢ (جأجأ).\n(٢) انظر: \"الخصائص\" لابن جني ٣/ ٢٦٣، \"الأمالي\" لابن الشجري ٢/ ٢٦٨، \"إملاء ما من به الرَّحْمَن\" للعكبري ١/ ١٣٦، \"دراسات لأسلوب القرآن\" لمحمد عبد الخالق عظيمة ١/ ٣٨٠ - ٣٨١.\n(٣) النساء: ٢.\n(٤) ينظر هذا الوجه في: \"معاني القرآن\" للفراء ١/ ٢١٨، \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٥٨.\n(٥) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤٢ عنه.\n(٦) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤٢.\nوانظر: \"باهر البرهان\" لبيان الحق النَّيْسَابُورِيّ ١/ ٢٩٥.\n(٧) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٤٢، \"زاد المسير\" لابن الجوزي ١/ ٣٩٣، \"فتح البيان\" للقنوجي ٢/ ٢٤٤.","vol":"8","page":350},{"text":"قال طرفة:\nوإنْ يلتق الحيُّ الجميعُ تُلاقني ... إلى ذِرْوَةِ البيت الكريم المُصَمَّدِ (١)\nأي في ذروة البيت (٢) (٣).\nوقال أبو ذؤيب:\nبأري التي تأري اليعاسيب، أصبحتْ ... إلى شاهق دون السماء ذؤابها (٤)\n(قوله ﷿) (٥): ﴿قَالَ الْحَوَارِيُّونَ﴾ اختلفوا فيهم:\nفقال السدي: كانوا ملَّاحين، يصطادون السمك (٦). وكذلك قال\n_________\n(١) ينظر البيت في \"ديوان طرفة\" (ص ٣٠)، \"شرح القصائد العشر\" للتبريزي (ص ١٢٧)، \"شرح المعلقات السبع\" للزوزنيّ (ص ١٠٨)، ورواية الديوان: البيت الرفيع.\nوانظر: \"الأمالي\" لابن الشجري ٢/ ٦٠٨.\n(٢) من (س)، (ن).\n(٣) انظر: \"باهر البرهان\" لبيان لحق النَّيْسَابُورِيّ ١/ ٢٩٥، \"الخصائص\" لابن جني ٢/ ٣٠٨ - ٣٠٩، \"معاني القرآن\" للأخفش ١/ ٢٠٥، ٣١٧، \"جامع البيان\" للطبري ٦/ ٤٤٣.\n(٤) أورده ابن قتيبة في \"المعاني الكبير\" (ص ٦١٧)، وابن سيده في \"المحكم\" ١٠/ ١٠٢ - ١٠١، وابن منظور في \"لسان العرب\" (ذأب) منسوبًا لأبي ذؤيب: وانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٢٠٧ - ٢٠٨.\n(٥) من (س).\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ٢٨٦ عن السدي في خبر طويل ذكره. . وفيه: وهم يصطادون السمك. وذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤٢.","vol":"8","page":351},{"text":"سعيد بن جبير عن ابن عباس - ﵄ -: كانوا صيادين، وسمُّوا: حواريين؛ لبياض ثيابهم (١). وقال أبو أرطأة: كانوا قصَّارين، سمَّوا بذلك؛ لأنهم كانوا يحوّرون الثياب. أي: يبيضونها (٢). وقال عطاء: سلمت مريم عيسى إلى أعمال شتى، فكان آخر ما دفعته إلى الحواريين، وكانوا قصَّارين وصبَّاغين، فدفعته إلى رئيسهم؛ ليتعلم منه، فاجتمع عنده ثياب، وعرض له سفر فقال لعيسى ﵇: إنك قد تعلَّمت هذِه الحرفة، وأنا خارج في سفر، لا أرجع إلى عشرة أيام، وهذِه ثياب مختلفة الألوان (وقد أعلمت على كل واحد) (٣) منها بخيط على اللون الذي يصبغ به، (فيجب أن تكون فارغًا منها وقت قدومي) (٤) وخرج، فطبخ عيسى ﵇ منها حُبًّا (٥) واحدًا على لون واحد،\n_________\n(١) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٥٩ عن سعيد بن جبير عن ابن عباس نحوه. وذكره الواحدي في \"الوسيط\" ١/ ٤١١، والسمرقندي في \"بحر العلوم\" (١/ ٢٧١) عن ابن عباس، وأخرج الطبري في \"جامع البيان\" ٣/ ٢٨٧ عن سعيد بن جبير، ولم يجاوز به، نحوه.\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٢٨٧ عن أبي أرطأة نحوه. وذكره السيوطي في \"الدر المنثور\" ٢/ ٦٢ ونسبه للطبري، ولعبد بن حميد، عن أبي أرطأة. وانظر: \"معاني القرآن\" للنحاس ١/ ٤٠٦.\n(٣) في الأصل: وقد علمت كل واحد. والمثبت من (س)، (ن)، وهو الموافق لما في \"معالم التنزيل\" للبغوي ٢/ ٤٢.\n(٤) في الأصل: فأحب أن يكون فارغًا وقت قدومي منها. والمثبت من (س)، (ن).\n(٥) الحُبُّ: الجرَّة، والخابية، يجعل فيه الماء.\nانظر: \"تاج العروس\" للزبيدي ١/ ٣٩٧ (حبب)، \"المعرّب\" للجواليقيّ (ص ٢٦٧).","vol":"8","page":352},{"text":"وأدخل جميع الثياب في الحبِّ، وقال لها (١): كوني، بإذن الله تعالى على ما أريد منك. فقدم الحواريُّ، والثياب كلها في الحب فقال (٢): ما فعلت؟ قال: قد فرغت منها، قال: أين هي؟ قال: في الحبّ، قال: كلها؟ قال: نعم، قال: كيف تكون (٣) كلها في حبّ واحد؟ ! لقد أفسدت تلك الثياب، قال: قم، فانظر، فأخرج عيسى ثوبًا أصفر، وثوبًا أحمر، وثوبًا أخضر، إلى أن أخرجها على الألوان التي أرادها، فجعل الحواريُّ يتعجب، فعلم أن ذلك من الله تعالى، فقال للنَّاس: تعالوا، وانظروا ما فعل هذا، فآمن به، هو وأصحابه، فهم الحواريون (٤).\n[٧٩٠] وأخبرني ابن فنجويه (٥)، ثنا محمَّد بن الحسن بن بشر (٦)،\n_________\n(١) من (س)، (ن).\n(٢) في الأصل: وقال. والمثبت من (س)، (ن).\n(٣) في الأصل: يكون. والمثبت من (س).\n(٤) هكذا ساق الثعلبي هذِه الرواية عن عطاء، من دون سند، وعطاء ذكره عمّن لم يعيّنهم، ولعلّها من معارف أهل الكتاب، الذين أسلموا، ولا يخفى ما فيه من البعد، والله أعلم.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ٩٧ - ٩٨، والواحدي في \"الوسيط\" ١/ ٤٤١، وابن الأثير في \"الكامل في التاريخ\" ١/ ٣١٤، وابن عادل الدِّمشقيّ في \"اللباب\" ٥/ ٢٦٢ عن عطاء، بنحوه مطولًا، ومختصرًا.\n(٥) الحسين بن محمَّد بن الحسين، ثِقَة، صدوق كثير الرواية للمناكير.\n(٦) لم يذكر بجرح أو تعديل.","vol":"8","page":353},{"text":"ثنا أَحْمد بن محمَّد بن صدقة (١)، ثنا إبراهيم بن معاوية بن ذكوان (٢)، ثنا محمَّد بن يوسف الفريابي (٣)، ثنا مصعب (٤) قال: الحواريون: اثنا عشر رجلًا، اتبعوا عيسى بن مريم ﵇، وكانوا إذا جاعوا قالوا: يَا روح الله، جعنا، فيضرب بيده إلى الأرض، سهلًا كان أو جبلًا، فَيُخْرج لكل إنسان منهم (٥) رغيفين، فيأكلهما، فإذا عطشوا، قالوا: يَا روح الله، قد عطشنا، فيضرب بيده الأرض، سهلًا كان أو جبلًا، فيخرج ماء، فيشربون.\nقالوا: يَا روح الله، من أفضل منا؛ إذا شئنا أطعمنا، وإذا شئنا أسقينا، وآمنا بك واتبعناك؟ ! قال: أفضل منكم من يعمل بيده، ويأكل من كسبه.\nقال: فصاروا يغسلون الثياب بالكراء (٦) (٧).\n_________\n(١) لم أجده.\n(٢) إبراهيم بن معاوية بن ذكوان بن أبي سفيان، القَيْسراني، من مشاهير المحدثين.\nانظر: \"الأنساب\" للسمعاني ١٠/ ٢٩٠.\n(٣) ثِقَة، فاضل.\n(٤) لم أجده.\n(٥) من (س)، (ن).\n(٦) الكِراء -ممدود: أجر المستأجَر، من دابة أو دار أو أرض.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٦/ ٣١٦ (كرى)، \"الصحاح\" للجوهري ٦/ ٢٤٧٢.\n(٧) [٧٩٠] الحكم على الإسناد:\nفيه من لم أجده. =","vol":"8","page":354},{"text":"وقال الضحاك: سمُّوا الحواريين؛ لصفاء قلوبهم (١). وقال عبد الله ابن المبارك: سمُّوا حواريين؛ لأنهم كانوا يُرى بين أعينهم أثر العبادة، ونورها، وحسنها، قال الله تعالى: ﴿سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ﴾ و(٢) (٣).\nوأصل الحَوَر عند العرب: شدة البياض؛ يقال: رجل أحور، وامرأة حوراء للشديدة (٤) بياض مقلة العين، ويقال للدقيق الأبيض: حُوراي (٥)، وكل شيء بيَّضته، فقد حورته.\nويقال للبيضاء من النساء: حوارية.\nقال ابن حلزة (٦) (٧):\n_________\n= التخريج:\nذكره أبو حيَّان في \"البحر المحيط\" ٢/ ٤٩٥، وابن الأثير في \"الكامل في التاريخ\" ١/ ٣١٤ - ٣١٥، وابن الجوزي في \"زاد المسير\" ١/ ٣٩٤ عن مصعب، مطولًا، ومختصرًا.\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤٣، والقنوجي في \"فتح البيان\" ٢/ ٢٤٤، وابن عادل الدِّمشقيّ في \"اللباب\" ٥/ ٢٦١ عن الضحاك بلفظه.\n(٢) الفتح: ٢٩.\n(٣) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤٣ وأبو حيَّان في \"البحر المحيط\" ٢/ ٤٩٥ عن عبد الله بن المبارك، بلفظه.\n(٤) في الأصل: شديد والمثبت من (س).\n(٥) انظر: \"لسان العرب\" لابن منظور ٤/ ٢١٩ (حور)، \"الصحاح\" للجوهري ٢/ ٦٣٩ (حور).\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) هو الحارث بن حلزة، من بني يشكر بن بكر بن وائل، كان من أجود الشعراء، له قصيدة واحدة جيّدة طويلةً.","vol":"8","page":355},{"text":"فقل للحواريَّات يبكين غيرنا ... ولا تبكنا (١) إلَّا الكلاب النوابحُ (٢)\nوقال الفرزدق:\nفقلت: إنَّ الحوارياتِ مَعْطَبة (٣) ... إذا [تفتَّلْنَ] (٤) من تحت الجلابيبِ (٥)\nوقال ابن عون (٦) (٧): صنع ملك من الملوك طعامًا فدعا النَّاس إليه، وكان عيسى ﵇ على قصعته (٨)، وكانت القصعة لا تنقص،\n_________\n(١) مطموس في الأصل، وفي (س): يبكنا. والمثبت من (ن).\n(٢) ورد البيت في بعض المصادر، مستشهدًا به على أنَّه يقال للبيض من النساء: حواريات.\nانظر: \"معاني القرآن\" للزجاج ١/ ٤٢٣، \"مجاز القرآن\" لأبي عبيدة ١/ ٩٥، \"جامع البيان\" للطبري ٣/ ٢٨٧.\n(٣) في الأصل: معر. وفي (ن): تقطعه. والمثبت من (س) وهو الصحيح كما في \"الديوان\".\n(٤) في الأصل: رأس. وفي (س)، (ن): تزينَّ. والمثبت من \"ديوان الفرزدق\"، وهو للسياق أوفق، وبالمعنى أحق وأليق.\n(٥) البيت من قصيدة للفرزدق يمدح فيها عبد الملك بن مروان. \"الديوان\" ١/ ٣٤ (رقم ٣). والمعنى: أن النساء الحضريات، إذا تمايلن تحت ثيابهن فإنهن يهلكن القلوب.\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) لم أجد من ميزه.\n(٨) القصعة: الصَّحْفة، الضخمة منها تُشبع العشرة.\nانظر: \"الصحاح\" للجوهري ٣/ ١٢٦٦ (قصع)، \"تاج العروس\" للزبيدي ١١/ ٣٧٥ (قصع).","vol":"8","page":356},{"text":"فقال له الملك: من أَنْتَ؟ قال: أنا عيسى بن مريم، قال: (إنِّي أترك ملكي هذا) (١) وأتبعك، فانطلق بمن تبعه معه، فهم الحواريون (٢).\nوقال الكلبيُّ وأبو روق: الحواريون: أصفياء عيسى، وكانوا اثني (٣) عشر رجلًا (٤). وقال الحسن: الحواريون: الأنصار، والحواريُّ: الناصر (٥). وقال النضر بن شميل: الحواريُّ: خاصةُ الرَّجل (٦).\n[٧٩١] وأخبرني ابن فنجويه (٧)، ثنا الفضل بن الفضل الكندي (٨) (ثنا عبد الله بن قريش، صاحب المظالم (٩)،\n_________\n(١) في الأصل: قال: أترك هذا. والمثبت من (س)، (ن).\n(٢) ذكره ابن الأثير في \"الكامل في التاريخ\" ١/ ٣١٤، والرازي في \"مفاتيح الغيب\" ٨/ ٥٦ عن ابن عون.\n(٣) في الأصل: اثنا. بالرفع، والمثبت من (س)، (ن).\n(٤) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤٣.\nوانظر: \"لسان العرب\" لابن منظور ٤/ ٢٢٠ (حور).\n(٥) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤٣، وابن حجر في \"فتح الباري\" ٧/ ٨٠ عن ابن عيينة.\n(٦) انظر: \"فتح البيان\" للقنوجي ٢/ ٢٤٤، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٩٨.\n(٧) الحسين بن محمَّد بن الحسين ثِقَة، صدوق كثير الرواية للمناكير.\n(٨) صدوق.\n(٩) عبد الله بن قريش بن إسحاق بن حميد أبو أَحْمد الأسدي.\nروى عن: أبي همام الوليد بن شجاع السكوني وأبي عمار الحسين بن حريث المروزي وإبراهيم بن عبد الله بن الجنيد الختلي. =","vol":"8","page":357},{"text":"ثنا عباس بن يزيد (١)، ثنا عبد الرَّزّاق (٢)، أخبرنا معمر (٣)، عن قتادة (٤) قال: الحواريُّ: الوزير (٥).\n[٧٩٢] وأخبرني الحسين بن محمَّد (٦)، ثنا أَحْمد بن جعفر بن حمدان (٧)، ثنا مسيح بن محمَّد بن مسيح (٨)، ثنا أبو معمر إسماعيل ابن إبراهيم الهذليُّ (٩)، عن روح بن القاسم (١٠)، قال: سألت\n_________\n= وروى كتاب الفرج بن اليمان الكرولي وجادة.\nروى عنه: يحيى بن محمَّد بن صاعد ومحمَّد بن مخلد وعبد الصمد بن عليّ الطستي وإسماعيل بن عليّ الخطبي وغيرهم. قال الدارقطني: لا بأس به.\nانظر: \"تاريخ بغداد\" للخطيب ١٠/ ٤٣، \"سؤالات الحاكم\" للدارقطني (ص ١٢٣) (١٢٦)، \"الإكمال\" لابن ماكولا ٧/ ١١٥.\n(١) عبّاس بن يزيد بن أبي حبيب، البحراني العبديّ. صدوق يخطئ.\n(٢) ثِقَة حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٣) ثِقَة ثابت فاضل.\n(٤) الإِمام، الحافظ المثبت الثقة.\n(٥) [٧٩١] الحكم على الإسناد:\nفيه عباس بن يزيد صدوق يخطئ.\nالتخريج:\nلم أجده في \"تفسير القرآن\" لعبد الرَّزّاق المطبوع، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٦٠ من طريق عبد الرَّزّاق به مثله.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٤٣، \"فتح الباري\" لابن حجر ٧/ ٨٠.\n(٦) هو ابن فنجويه، ثِقَة صدوق، كثير الرواية للمناكير.\n(٧) القَطيعيّ ثِقَة.\n(٨) كذا في الأصل: مسيح بن محمَّد بن مسيح. وفي (ن): محمَّد بن مسيح. ولم أجده على الوجهين.\n(٩) ثِقَة، مأمون.\n(١٠) ثِقَة حافظ.","vol":"8","page":358},{"text":"قتادة (١) عن (٢) الحواريين، فقال: هم الذين تصلح لهم الخلافة (٣).\nوالحواريُّ في كلام العرب: خاصَّة الرَّجل الذي يستعين به فيما ينويه (٤)، يدل عليه:\n[٧٩٣] ما أخبرنا ابن فنجويه (٥)، ثنا أبو الفتح محمَّد بن الحسين الأَزدِيّ (٦)، أَنْبأنا أبو يعقوب إسحاق بن إبراهيم بن نصر الكندي (٧)، ثنا أبو عبد الله محمَّد بن عبد الوهَّاب بن يحيى (٨)، ثنا يوسف بن بهلول (٩)،\n_________\n(١) الإِمام الحافظ الثقة المثبت.\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) [٧٩٢] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٥٩ عن قتادة مثله.\n(٤) ينظر هذا الوجه في: \"الصحاح\" للجوهري ٢/ ٦٣٩ (حور)، \"لسان العرب\" لابن منظور ٤/ ٢٢٠ (حور).\n(٥) الحسين بن محمَّد بن الحسين ثِقَة، صدوق.\nكثير الرواية للمناكير.\n(٦) ضعيف متهم بوضع الحديث.\n(٧) لم أجد له ترجمة، وذكره المزي في \"تهذيب الكمال\" للمزي ١٩/ ١٨٠، فيمن روى عنه عبيد الله بن يوسف الجبيري، أبو حفص البَصْرِيّ.\n(٨) لم أجده.\n(٩) أبو يعقوب. ثِقَة.\nانظر: \"تقريب التهذيب\" لابن حجر (٧٨٥٨)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٢٠ (٩١٦).","vol":"8","page":359},{"text":"ثنا قرَّان (١) بن تمَّام (٢)، عن هشام بن عروة (٣)، عن أَبيه (٤)، عن عائشة - ﵁ - قالت: قال رسول الله - ﷺ -: \"لكل نبي حواريّ، وحواريَّ الزُّبير\" (٥).\n[٧٩٤] وحدثنا أَحْمد (٦) بن فنجويه، ثنا أَحْمد بن محمَّد بن إسحاق السني (٧)، أنا حامد بن شعيب (٨)، ثنا سُرَيج بن يونس (٩)،\n_________\n(١) مطموس في الأصل، وفي (س): فواز. والمثبت من (ن).\n(٢) قُرّان بن تمام الأسدي، أبو تمام الكُوفيّ.\nصدوق، ربما أخطأ.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٢٤ (٩٦)، \"تهذيب الكمال\" للمزي ١٥/ ٢٥٦.\n(٣) ثِقَة، فقيه، ربما دلس.\n(٤) ثِقَة.\n(٥) [٧٩٣] الحكم على الإسناد:\nإسناده ضعيف؛ لأجل محمَّد بن الحسين الأَزدِيّ، وهو صحيح، من غير هذا الوجه.\nالتخريج:\nلم أجد من أخرجه بهذا الإسناد، ولكن أخرج البُخَارِيّ في عدة مواضع من \"صحيحه\" منها: كتاب الجهاد، باب فضل الطليعة (٢٨٤٦)، ومسلم في كتاب \"فضائل الصَّحَابَة\" باب من فضائل طلبة والزُّبير ﵄ (٢٤١٥)، والبيهقي في \"دلائل النبوة\" ٣/ ٤٣١، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ٤٤٣ (٦٩٨٥) من طرق، عن محمَّد بن المنكدر، عن جابر بن عبد الله قال: ندب النَّبِيّ - ﷺ - النَّاس يوم الخندق فانتدب الزُّبير. الحديث.\n(٦) كذا في الأصل: أَحْمد. وفي (س)، (ن): وأخبرنا أَحْمد بن فنجويه. وتقدّم: أنَّه الحسين بن محمَّد بن فنجويه، وهو ثِقَة صدوق، كثير الرواية للمناكير.\n(٧) حافظ ثِقَة.\n(٨) حامد بن مُحَمَّد بن شعيب، ثِقَة.\n(٩) ثِقَة، عابد.","vol":"8","page":360},{"text":"ثنا أبو سفيان (١)، ثنا معمر (٢)، قال: قال قتادة (٣): إن الحواريين (٤) كلهم من (٥) قريش: أبو بكر وعمر وعثمان وعلى وحمزة وجعفر وأبو عبيدة بن الجراح وعثمان بن مظعون وعبد الرَّحْمَن بن عوف وسعد بن أبي وقَّاص وطلحة بن عبيد الله والزُّبير بن العوَّام، - ﵃ - أجمعين (٦) (٧).\nقال: الحواريون وأسماؤهم في سورة المائدة (٨) (٩).\n_________\n(١) محمَّد بن حميد اليشكري، البَصْرِيّ، ثِقَة.\n(٢) معمر بن راشد ثِقَة، ثبت، فاضل.\n(٣) قتادة بن دعامة، ثِقَة، ثبت.\n(٤) في الأصل: الحواري.\nبالإفراد، والمثبت من (س)، (ن).\n(٥) من (س).\n(٦) من (س).\n(٧) [٧٩٤] الحكم على الإسناد:\nرجاله ثقات، سوى شيخ المصنف ثِقَة صدوق كثير الرواية للمناكير.\nالتخريج:\nذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤٣، وابن عادل الدِّمشقيّ في \"اللباب\" ٥/ ٢٥٩ عن قتادة بلفظه.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٣٦٣.\n(٩) الحاصل: أن الحواريين لقب غلب على أصحاب عيسى ﵇ الذين آمنوا به، وصدقوه. وقد أكثر المفسرون وأهل اللغة في احتمالات اشتقاق اللفظ، واختلاف معناه، وكل أشار إليه، ووصفه بصفة من صفاته، وهي كلها أقوال لا منافاة بينها ولا تباين، فمن فسّره على أنَّه: الحَوَر، وهو البياض، فهو تفسير اللفظ، ومن فسّره على أنَّه: حال القوم، فقد ذهب إلى المعنى، كما قال ابن عطية في \"المحرر الوجيز\" ١/ ٤٤٢، والله أعلم.\nوانظر: \"اللباب\" لابن عادل الدِّمشقيّ ٥/ ٢٦٣.","vol":"8","page":361},{"text":"﴿نَحْنُ أَنْصَارُ اللَّهِ﴾ أي (١): أعوان دين الله ورسوله ﴿آمَنَّا بِاللَّهِ وَاشْهَدْ﴾: يَا عيسى ﴿بِأَنَّا مُسْلِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-712>٥٣ </span>- ﴿رَبَّنَا آمَنَّا بِمَا أَنْزَلْتَ﴾:\nفي كتابك ﴿وَاتَّبَعْنَا الرَّسُولَ﴾: عيسى (﵇) (٢) ﴿فَاكْتُبْنَا مَعَ الشَّاهِدِينَ﴾: الذين شهدوا (لأنبيائك بالصدق) (٣).\nوقال عطاء: مع النبيين؛ (لأن منبي شاهد على أمته) (٤) (٥). وقال ابن عباس ﵄: مع محمَّد وأمته (٦).\n\n<span data-type=\"title\" id=toc-713>٥٤ </span>- قوله تعالى: ﴿وَمَكَرُوا وَمَكَرَ اللَّهُ﴾:\nيعني كفَّار بني إسرائيل الذين أحسَّ عيسى ﵇ منهم الكفر،\n_________\n(١) من (س).\n(٢) من (س).\n(٣) في الأصل: الذين شهدوا مع الأنبياء لك بالصدق. وفي (س): يشهدون. بدلًا من شهدوا. والمثبت من (ن).\n(٤) في الأصل: لأن مع منبي شاهدًا قاصدًا فيه. والمثبت من (س)، (ن).\n(٥) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٤٣، والدمشقي في \"اللباب\" ٥/ ٢٦٣ عن عطاء.\n(٦) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٦٠ عن ابن عباس، بلفظه، وفيه زيادة، وذكره السيوطي في \"الدر المنثور\" ٢/ ٦٣ ونسبه لابن أبي حاتم، والفريابي، وعبد بن حميد، وابن المنذر، وأبي الشيخ والطبراني، وابن مردويه: عن ابن عباس بلفظه، وفيه زيادة.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٦٨: وهذا إسناد جيد.\nوانظر: \"معاني القرآن\" للنحاس ٢/ ٤٠٧.","vol":"8","page":362},{"text":"دبَّروا في قتل عيسى ﵇.\nوالمكر: لطف التدبير، وذلك أن عيسى ﵇ بعد إخراج قومه إياه وأمه من بين ظهرانيهم، عاد إليهم مع الحواريين، وقام فيهم بالدعوة، فهمَّوا بقتله، وتواطئوا على (الفتك به) (١) فذلك مكرهم.\nوقال أهل المعاني: المكر: السعي بالفساد في ستر، وأصله من قول العرب: مكر الليل، وأمكر: إذا ظلم (٢).\n﴿وَمَكَرَ اللَّهُ﴾. قال الفراء: المكر من المخلوقين: الخبث والخديعة والحيلة، وهو من الله أستدراجه العباد (٣)، قال الله تعالى: ﴿سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ﴾ (٤).\nقال ابن عباس ﵄: معناه (٥): كما أحدثوا خطيئة، جددنا لهم نعمة (٦).\nوقال الزجاج: مكر الله تعالى: مجازاتهم على مكرهم، فسمى\n_________\n(١) في الأصل: على القتل. والمثبت من (س)، (ن).\n(٢) ورد هذا الوجه في: \"تهذيب اللغة\" للأزهري ١٠/ ٢٤٠ (مكر)، \"تاج العروس\" للزبيدي ٧/ ٤٩٣ (مكر)، \"لسان العرب\" لابن منظور ٥/ ١٨٣ (مكر)، \"التبيان\" للطوسي ٢/ ٤٧٦ - ٤٧٧.\n(٣) \"معاني القرآن\" له ١/ ٢١٨ نحوه.\n(٤) الأعراف: ١٨٢.\n(٥) من (س)، (ن).\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٩٨ عن ابن عباس بلفظه.\nوانظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٩٦.","vol":"8","page":363},{"text":"الجزاء باسم الابتداء (١)، كقوله تعالى: ﴿اللَّهُ يَسْتَهْزِئُ بِهِمْ﴾ (٢)، ﴿وَهُوَ خَادِعُهُمْ﴾ (٣) (٤). وقال عمرو بن كلثوم:\nألا لا يجهلنْ أحدٌ علينا ... فنجهلَ فوقَ جَهْلِ الجاهلينا (٥)\n[٧٩٥] وسمعت أَبا القاسم بن حبيب (٦) يقول: سمعت أَبا عبد الله محمَّد بن عبَّاد البغدادي (٧) يقول: سأل رجل جنيدًا (٨) ﵀: كيف\n_________\n(١) في \"معاني القرآن\" له ١/ ٤١٩، ولفظه: المكر، من الخلائق: خبث وخداع، والمكر، من الله: المجازاة على ذلك، فسمي باسم ذلك؛ لأنه مجازاة عليه، كما قال ﷿: ﴿اللَّهُ يَسْتَهْزِئُ بِهِمْ﴾ [البقرة: ١٥] فجعل مجازاتهم على الاستهزاء بالعذاب، لفظه لفظ الاستهزاء. انتهى.\nوانظر: \"معاني القرآن\" للنحاس ١/ ٤٠٨.\n(٢) البقرة: ١٥.\nوانظر: \"باهر البرهان\" لبيان الحق النَّيْسَابُورِيّ ١/ ٢٩٥ - ٢٩٦.\n(٣) ورد في الأصل: والله خادعهم. والمثبت من (س)، (ن).\n(٤) النساء: ١٤٢.\n(٥) أوردت بعض كتب اللغة البيت، مستشهدًا به على المزاوجة في الكلام.\nانظر: \"شرح القصائد السبع الطوال\" للتبريزي (ص ٤٢٦)، \"الحجة\" للفارسي ١/ ٣١٦، \"شرح أبيات المغني\" للبغدادي ٧/ ٣٧.\n(٦) المفسر، الواعظ، قيل: كذبه الحاكم.\n(٧) محمَّد بن عباد أبو عبد الله البغدادي.\nكان بحمص وحدث عن محمَّد بن سليمان الحراني، روى عنه عمرو بن إسحاق بن يزيد الحمصي، ذكر ذلك محمَّد بن إسحاق بن مندة، لم أجد فيه جرحًا أو تعديلًا. \"تاريخ بغداد\".\n(٨) أبو القاسم.\nالجنيد بن محمَّد بن الجنيد، شيخ الصوفية لم يذكر بجرح أو تعديل.","vol":"8","page":364},{"text":"رضي الله المكر لنفسه، وقد عاب به غيره؟ فقال: لا أدري ما تقول، ولكن أنشدني فلان الظهراني (١):\nفديتك! قد جُبلتُ على هواكا ... فنفسي لا تنازعني سواكا\nأحبك، لا ببعضي، بل بكلي ... وإن لم يُبْق حبك لي حَرَاكا\nويقبح من سواك الفعل عندي ... وتفعله فيحسن منك ذاكا\nفقال الرجل: أسألك عن آية من كتاب الله ﷿، وتجيبني بشعر الظهرانيِّ؟ ! فقال: ويحك! قد أجبتك إن كنت تعقل، إن تخليته إياهم مع المكر بهم مكر منه بهم (٢).\nومكر الله تعالى بهم -خاصةً- في هذِه الآية: إلقاؤه الشبه على صاحبهم الذي أراد قتل عيسى ﵇ حتى قُتل وصُلب، ورُفع عيسى ﵇ إلى السماء.\n_________\n(١) لم أجده، وقد أشار إليه أبو حيان في \"البحر المحيط\" ولم يبيّنه.\n(٢) [٧٩٥] الحكم على الإسناد:\nفيه شيخ المصنف تكلم فيه الحاكم، وابن عباد والجنيد لم يذكرا بجرح أو تعديل.\nالتخريج:\nذكره أبو حيان في \"البحر المحيط\" ٢/ ٤٩٦ مختصرًا، والألوسي في \"روح المعاني\" ١/ ١٩٢، مستشهدًا به على أن الأولى القول باختلاف المكرين على ما يقتضيه مقام الفرق.\nوانظر: \"صفوة الصفوة\" لابن الجوزي ٣/ ١١٤٠.","vol":"8","page":365},{"text":"قال ابن عباس ﵄: إن ملكًا من بني إسرائيل أراد قتل عيسى، وقصده أعوانه، فدخل خوخة فيها كوَّة (١)، فرفعه جبريل ﵇ من الكوّة إلى السماء.\nفقال الملك لرجل خبيث منهم: ادخل عليه فاقتله، فدخل الخوخة، فألقى (٢) الله تعالى شبه عيسى عليه، فخرج إلى أصحابه فخبرهم (٣) أنه ليس في البيت (فقتلوه وصلبوه) (٤) وظنوا أنه عيسى (٥).\nوقال وهب: طرقوا عيسى ﵇ في بعض الليل فأسروه، ونصبوا خشبة؛ ليصلبوه (٦)، فلمَّا أرادوا صلبه (٧) أظلمت عليهم الأرض، وأرسل الله تعالى (٨) الملائكة فحالوا بينهم وبينه، فصلبوا مكانه\n_________\n(١) هي كوّة في الجدار للضوء، وهي باب صغير كالنافذة الكبيرة وتكون بين بيتين، يُنْصَبُ عليها باب.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٨٦ (خوخ)، \"مجمع بحار الأنوار\" للشيخ محمَّد الفتنيّ ٢/ ١٢٣ (خوخ)، \"جمهرة اللغة\" لابن دريد ١/ ٢٣٢.\n(٢) في الأصل: فألقاه. والمثبت من (س)، (ن).\n(٣) في الأصل: فخبَّر. والمثبت من (س)، (ن).\n(٤) في الأصل: فصلبوه. والمثبت من (ن) و(س).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٢/ ٤٤، وذكر نحوه الفراء في \"معاني القرآن\" ١/ ٢١٨، وأشار إليه الوا حدي في \"الوسيط\" ١/ ٤٤١، وذكره ابن الأثير في \"الكامل في التاريخ\" ١/ ٣١٧ - ٣١٨.\n(٦) في الأصل: ليقتلوه. وكذلك في (س)، والمثبت من (ن).\n(٧) في الأصل: قتله. والمثبت من (س)، (ن).\n(٨) من (س).","vol":"8","page":366},{"text":"رجلًا يُسمَّى: يهوذا، وهو الذي دلَّهم عليه، وذلك: أن عيسى ﵇ جمع الحواريين، تلك الليلة، وأوصاهم (ثم قال) (١): ليكفرن بي أحدكم قبل أن يصيح الديك، ويبيعني بدراهم يسيرة، فخرجوا عنه وتفرقوا، وكانت اليهود تطلبه، فأتى أحد الحواريين إلى اليهود وقال لهم: ما تجعلون لمن يدلكم على المسيح؟ فجعلوا له ثلاثين درهمًا، فأخذها، ودلَّهم عليه، فألقى الله ﷿ عليه شبه عيسى ﵇، فلمَّا دخل البيت ورفع عيسى ﵇ (إلى السماء) (٢)، وأخذ الذي دلَّهم عليه، فقال: أنا الذي دللتكم عليه، فلم يقبلوا منه، ولم يلتفتوا إلى قوله وصلبوه، وهم يظنون أنه عيسى، فلما صُلب شبه عيسى جاءت أم عيسى مريم وامرأة أخرى كان عيسى ﵇ دعا لها فأبرأها (الله تعالى) (٣) من الجنون تبكيان عند المصلوب.\nفجاءهما عيسى ﵇، فقال لهما (٤): علام تبكيان؟ قالتا: عليك، قال: إن الله تعالى رفعني ولم (يصبني إلَّا خير) (٥) وإن هذا شيء (٦) شبه لهم.\nفلما كان بعد سبعة أيام قال الله تعالى لعيسى (٧): أنزل على مريم\n_________\n(١) في الأصل: وقال. والمثبت من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) من (س)، (ن).\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) من (س)، (ن).\n(٧) من (س)، (ن).","vol":"8","page":367},{"text":"المجدلانية في جبلها؛ فإنه لم يبك عليك (١) أحد بكاءها، ولم يحزن عليك أحد حزنها، ثم لتجمع لك الحواريين، فبثَّهم في الأرض دعاة إلى الله (﷿) (٢)، فأهبطه الله عليها فاشتعل الجبل حين هبط نورًا، فجمعت له (٣) الحواريين فبثهم في الأرض دعاة، ثم رفعه الله تعالى إليه (٤).\nوتلك الليلة هي الليلة التي تدخِّن فيها النصارى.\nفلما أصبح الحواريون حدَّث كل واحد منهم بلغة من أرسله عيسى ﵇ إليهم، فذلك قوله تعالى: ﴿وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ (٥٤)﴾ أي: أفضل المعاقبين (٥).\n_________\n(١) من (س).\n(٢) من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) من (س).\n(٥) أخرج الطبري، كما في \"البداية والنهاية\" لابن كثير ٢/ ٩٣ من طريق عبد الصمد ابن معقل: أنه سمع وهبًا يقول: فذكر خبرًا طويلًا. قال ابن كثير: وهذا إسناد غريب. وذكره البغوي في \"معالم التنزيل\" ٢/ ٤٤ - ٤٥، وأشار إليه أبو المظفر السمعاني في \"تفسير القرآن\" ١/ ٣٢٣ مختصرًا، وذكره ابن الأثير في \"الكامل في التاريخ\" ١/ ٣١٨ - ٣١٩، وذكره ابن الوردي في \"تاريخه\" ١/ ٤١، والألوسي في \"روح المعاني\" ٣/ ١٧٧ - ١٧٨ عن وهب مطولًا، ومختصرًا.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٦٨ - ٦٩: سياق غريب جدًّا.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٤٣.\nوالحقيقة: أن هذِه الأشياء حشو، لا حاجة لذكرها؛ لمنافاتها العقول، ومثل هذا الأمر لا يجوز أن يسطّر في الكتب، بمثل هذا السياق الغريب، والله أعلم.","vol":"8","page":368},{"text":"قال أهل التواريخ (١): حملت مريم بعيسى ﵉ ولها (٢) ثلاث عشرة سنة (وولدت عيسى) (٣) ببيت لحم (٤) من أرض أوريشلم (٥)، لمضي خمس وستين سنة (من غلبة الاسكندر على أهل بابل) (٦) وأوحى الله إليه، على رأس ثلاثين سنة، ورفعه الله تعالى من بيت المقدس ليلة القدر من شهر رمضان وهو ابن ثلاث وثلاثين سنة (فكانت نبوته ثلاث سنين) (٧) (وعاشت أمه مريم بعد رفعه ست سنين) (٨) (٩).\n* * *\n_________\n(١) في الأصل: التاريخ. والمثبت من (س)، (ن).\n(٢) في الأصل: ولهما. والمثبت من (س).\n(٣) في الأصل: وولدته. والمثبت من (س)، (ن).\n(٤) بيت لحم -بالفتح وسكون الحاء المهملة-: بليد قرب البيت المقدّس، بها ولد عيسى بن مريم ﵉.\nانظر: \"معجم البلدان\" لياقوت ١/ ٥٢١.\n(٥) أوريشلم -بالضم ثم السكون وكسر الراء وياء ساكنة وستين معجمة مفتوحة ولام مكسورة وميم-: هو اسم للبيت المقدس بالعبرانية.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٣١.\n(٦) في الأصل: مضت من ملك الأشكانيين، وفي (س): ملوك الأشكابين. والمثبت من (ن)، وهو الموافق لما ورد في الهامش من النسخة الأصل عند هذا الموضع.\n(٧) من (س)، (ن).\nوانظر: \"الإتقان\" للسيوطي ٥/ ١٩٨٣.\n(٨) من (س).\nوانظر: \"الإتقان\" للسيوطي ٥/ ١٩٨٣.\n(٩) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٢٧٠، \"تفسير القرآن العظيم\" لابن كثير\n٤/ ٣٦٦ - ٣٦٧، \"فتح الباري\" لابن حجر ٦/ ٤٩٣.","vol":"8","page":369},{"text":"<span data-type=\"title\" id=toc-714>٥٥ </span>- قوله - ﷿-: ﴿إِذْ قَالَ اللَّهُ يَاعِيسَى إِنِّي مُتَوَفِّيكَ﴾\nاختلفوا في معنى التوفي هاهنا:\nفقال كعب (١) والحسن (٢) والكلبي (٣) ومطر الورَّاق (٤) ومحمد بن جعفر بن الزبير (٥) وابن جريج (٦)، وابن زيد (٧): معناه: إني قابضك في ﴿وَرَافِعُكَ﴾: من الدنيا ﴿إِلَيَّ﴾ (٨): من غير موت (٩)، يدلس عليه قوله تعالى: ﴿فَلَمَّا تَوَفَّيْتَنِي﴾ (١٠) أي: قبضتني إلى السماء، وأنا حيٌّ؛ لأن\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٩٠ عنه بمعناه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٩٠ عنه بمعناه.\nوانظر: \"التبيان\" للطوسيّ ٢/ ٤٧٨.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ٤٥.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٤٤، \"فتح الباري\" لابن حجر ٦/ ٤٩٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٦١ عنه بمعناه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٩٥ عنه بمعناه.\nوانظر: \"فتح الباري\" لابن حجر ٦/ ٤٩٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٩٠ عنه بمعناه.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٤٥.\n(٧) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٩٥ عنه بمعناه، وذكر الطوسي في \"التبيان\" ٢/ ٤٧٨ عنه نحوه.\n(٨) من (س)، (ن).\n(٩) انظر: \"دفع إيهام الاضطراب\" للشنقيطي (ص ٤١)، \"فتح الباري\" لابن حجر ٦/ ٤٩٣.\n(١٠) المائدة: ١١٧.","vol":"8","page":370},{"text":"قومه إنما (١) تنصروا بعد رفعه، لا بعد موته، وعلى هذا القول للتوفي تأويلان:\nأحدهما: إني رافعك إليَّ وافيًا، لم ينالوا منك شيئًا، من قولهم: توفيت كذا، واستوفيته -أي: أخذته تامًّا (٢).\nوالآخر: إني متسلمك، من قولهم: (توفيت منه كذا) (٣) أي: تسلمته (٤).\nوقال الربيع بن أنس: معناه: إني منيمك، ورافعك إليَّ، في نومك (٥)، يدل عليه قوله تعالى: ﴿وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ﴾ (٦) أي: ينيمكم؛ لأن النوم أخو الموت، وقوله تعالى: ﴿اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا﴾ (٧) (٨).\n_________\n(١) من (س).\n(٢) وهو اختيار الطبري في \"جامع البيان\" ٣/ ٢٩٠.\nوانظر: \"روح المعاني\" للألوسي ٣/ ١٧٩، \"معاني القرآن\" للنحاس ١/ ٤٠٩.\n(٣) ورد في الأصل: توفيت كذا. والمثبت من (س)، (ن).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٢/ ٤٥، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠٠، \"روح المعاني\" للألوسي ٣/ ١٧٩.\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٢٨٩ عن الربيع، نحوه.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٤٥.\n(٦) الأنعام: ٦٠.\n(٧) الزمر: ٤٢.\n(٨) انظر: \"دفع إيهام الاضطراب\" للشنقيطي (ص ٤١ - ٤٢)، \"اللباب\" لابن عادل الدمشقي ٥/ ٢٦٦.","vol":"8","page":371},{"text":"وقال الحسن: متوفيك من الدنيا ومن الأرض (١).\nوروى علي بن أبي طلحة عن ابن عباس ﵄ قال: إني مميتك (٢)، يدل عليه قوله تعالى: ﴿قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ﴾ (٣) وقوله تعالى: ﴿فَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ﴾ (٤) (٥).\nفله على هذا القول تأويلان:\nأحدهما: ما (٦) قال وهب: توفي الله تعالى عيسى ﵇ ثلاث ساعات من النهار، قبل وصول اليهود إليه، ثم رفعه إليه (٧).\nوقال ابن إسحاق: إن النصارى يزعمون أن الله تعالى توفاه سبع ساعات من النهار، ثم أحياه ورفعه إليه (٨).\n_________\n(١) أخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٢٢، والطبري في \"جامع البيان\" ٣/ ٢٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٦١ عن الحسن بلفظ: متوفيك من الأرض.\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٢٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٦١ من طريق علي بن أبي طلحة عن ابن عباس، نحوه.\n(٣) السجدة: ١١.\n(٤) من (س)، (ن).\n(٥) غافر: ٧٧.\n(٦) من (س)، (ن).\n(٧) أخرج الطبري في \"جامع البيان\" ٣/ ٢٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٦١ عن وهب، مثله، قال الإِمام القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٠٠: وهذا فيه بعد.\n(٨) أخرج الطبري في \"جامع البيان\" ٣/ ٢٩١: عن ابن إسحاق، نحوه.\nوانظر: \"التبيان\" للطوسي ٢/ ٤٧٨، \"الإتقان\" للسيوطي ٢/ ١٧٩.","vol":"8","page":372},{"text":"والآخر: ما قاله الضحاك، وجماعة من أهل المعاني: إن في الكلام تقديمًا وتأخيرًا، معناه: إني رافعك إليَّ ومطهرك من الذين كفروا ومتوفيك بعد إنزالك (من السماء) (١) إلى الأرض (٢)، لإجماع المسلمين أن الله تعالى رفع عيسى ولم يقتله اليهود، كقوله تعالى: ﴿وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى (١٢٩)﴾ (٣) تقدير الآية: ولولا كلمة سبقت من ربك وأجل مسمًّى لكان لزامًا (٤).\n_________\n= قال الشيخ الشنقيطي في \"دفع إيهام الاضطراب\" (ص ٤٢): وأما الجمع بأنه توفاه ساعات أو أيامًا ثم أحياه، فالظاهر أنه من الإسرائيليات، وقد نهى - ﷺ - عن تصديقها أو تكذيبها. انتهى.\nوانظر: \"فتح الباري\" لابن حجر ٦/ ٤٩٣.\nوقال الإِمام الألوسي في \"روح المعاني\" ٣/ ١٧٩: والصحيح -كما قال القرطبيّ- أن الله تعالى رفعه من غير وفاة ولا نوم، وهو اختيار الطبري، والرواية الصحيحة عن ابن عباس، وحكاية أن الله تعالى توفاه سبع ساعات، ذكر ابن إسحاق أنها من زعم النصارى. انتهى.\nوانظر: \"معاني القرآن\" للنحاس ١/ ٤١٠.\n(١) من (س)، (ن).\n(٢) انظر قول الضحاك في \"معالم التنزيل\" للبغوي ٢/ ٤٦، \"التبيان\" للطوسي ٢/ ٤٧٨. قال ابن عادل الدمشقيّ في \"اللباب\" ٥/ ٢٦٥: ولا حاجة إلى ذلك مع إمكان إقرار كل واحد في مكانه، مما تقدم من المعنى.\n(٣) طه: ١٢٩.\n(٤) هو اختيار الزجاج كما في \"معاني القرآن\" ١/ ٤٢٥، والفراء في \"معاني القرآن\" وانظر: \"معاني القرآن\" للنحاس ١/ ٤٠٨ - ٤٠٩.","vol":"8","page":373},{"text":"قال الشاعر (١):\nألا يا نخلة من ذاتِ عرقٍ، ... عليكِ، ورحمةُ الله، السلامُ (٢)\nأي: عليك السلام ورحمة الله.\nوقال آخر (٣):\nجمعت وفحشًا غيبةً ونميمةً ... ثلاثَ خصالٍ، لستَ عنهن ترعوي\nأي: جمعت غيبة وفحشًا ونميمة (٤).\n_________\n(١) قال البغداديّ في \"خزانة الأدب\" ١/ ٤٠١: وقال شراح أبيات \"الجُمَل\" وغيرهم: بيت الشاهد لا يُعرف قائله، وقيل: هو للأحوص والله أعلم.\nوانظر: \"شرح أبيات المغني\" للبغدادي ٦/ ١٠٣.\n(٢) أوردت بعض كتب اللغة البيت، للاستشهاد به على أنه يجوز تقديم العطف الذي هو نسق على المعطوف عليه في الواو وحدها على قلّة، للضرورة.\nانظر: \"الخصائص\" لابن جنّي ٢/ ٣٨٥ - ٣٨٦، \"مجالس ثعلب\" (ص ٢٣٩) وفيه اختلاف، \"الدرر اللوامع\" للشنقيطيّ ٣/ ١٩، ١٥٥، \"شرح شواهد المغني\" للسيوطي ٢/ ٧٧٧، \"لسان العرب\" لابن منظور ٨/ ١٩١ (شيع)، وفيه اختلاف، \"مغني اللبيب\" لابن هشام ٢/ ٣٥٦، \"الأمالي\" لابن الشجريّ ١/ ٢٧٦، \"الجُمل\" للزجاجيّ (١٥٩)، \"الأمالي\" للزجاجي (٨١).\n(٣) هو يزيد بن الحكم بن أبي العاص، الثقفيّ أحد شعراء بني أمية.\n(٤) أوردت بعض كتب اللغة البيت، مستشهدًا به على أنه يجوز تقدّم المفعول معه، على المعمول المصاحب كما في \"الخصائص\" لابن جنيّ ٢/ ٣٨٣.\nقال البغدادي في \"خزانة الأدب\" ٣/ ١٣٥: والأولى المنع، رعايةً لأصل الواو، والشعر ضرورة. =","vol":"8","page":374},{"text":"وروى أبو هريرة - ﵁ - أن النبي - ﷺ - قال: \"الأنبياء إخوة لعَلَّات (١)، أمهاتهم شتى، ودينهم واحد، وأنا أولى الناس بعيسى بن مريم في الدنيا والآخرة؛ لأنه لم يكن بيني وبينه نبيٌّ، وإنه نازل على أمتي، وخليفتي فيهم فإذا رأيتموه فاعرفوه، فإنه رجل مربوع الخَلْق، إلى الحمرة والبياض، سبط الشعر (٢)، كأن شعره يقطر، وإن لم يصبه بَلَل، بين ممصَّرتين (٣)، يدق الصليب، ويقتل الخنزير، ويقبض المال. وليسلكن الروحاء (٤) حاجًّا أو معتمرًا، أو ليأتي بهما جميعًا، ويقاتل الناس على الإِسلام حتى يُهْلك الله في زمانه الملوك\n_________\n= وانظر: \"الأمالي\" لابن الشجري ١/ ٢٧٥، \"شرح الأشموني\" ١/ ٢٢٤، \"همع الهوامع\" للسيوطي ١/ ٢٢٥، \"شرح أبيات المغني\" للبغدادي ٥/ ١٨٢، وفي بعض الروايات ما ليس في بعضها الآخر.\n(١) إخوة لعلاّت: قال ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٣/ ٢٩١: أولاد لعلاّت: الذين أمهاتهم مختلفة وأبوهم واحد، وأراد أن إيمانهم واحد وشرائعهم مختلفة.\nوانظر: \"شرح صحيح مسلم\" للنووي ١٥/ ١١٩.\n(٢) الشعر السّبْط: المنبسط المسترسل غير جَعْد.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٣٠٨ (سبط)، \"جمهرة اللغة\" لابن دريد ١/ ٣٣٦ (سبط).\n(٣) ممصّرتين: الممصرة من الثياب -بتشديد الصاد المهملة المفتوحة- هي التي فيها صفرة خفيفة.\nانظر: \"لسان العرب\" لابن منظور ٥/ ١٧٦ (مصر)، \"تهذيب اللغة\" للأزهري ١٢/ ١٨٤ (مصر).\n(٤) الروحاء: طريق بين مكة والمدينة، كان طريق رسول الله - ﷺ - إلى بدر، وإلى مكة عام الفتح وعام الحج. انظر: \"معجم البلدان\" لياقوت ٣/ ٧٦.","vol":"8","page":375},{"text":"كلها، ويهلك الله في زمانه مسيح الضلالة، الكذَّاب الدجَّال، وتقع في الأرض الأمنة، حتى ترتع الأسود مع الإبل، والنمور مع البقر، والذئاب مع الغنم، ويلعب الغلمان بالحيَّات، لا يضر بعضهم بعضًا، ويلبث في الأرض أربعين سنة، وفي رواية كعب: يلبث أربعًا وعشرين سنة\" (١) (٢).\nثم يتزوج ويولد له، ثم يتوفى، ويصلي المسلمون عليه، ويدفنونه في حجرة النبي - ﷺ - (٣).\n_________\n(١) من (س)، (ن).\n(٢) يشير إلى ما أخرج الطبري في \"جامع البيان\" ٣/ ٢٩٥ أن كعب الأحبار قال: ما كان الله ﷿ ليميت عيسى بن مريم ... فذكر خبرًا طويلًا، وفيه: ثم تعيش بعد ذلك أربعًا وعشرين سنة، ثم أميتك مِيْتة الحيّ. انتهى.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٤٦.\n(٣) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢٩١ من طريق الحسن بن دينار، عن قتادة، عن عبد الرحمن بن آدم، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"الأنبياء أخوة لعلاّت .. \" فذكر نحوه.\nقال الشيخ أحمد شاكر: إسناده ضعيف جدًا .... \"جامع البيان\" للطبري ٦/ ٤٥٩ هامش رقم (١).\nوانظر: \"الإتقان\" للسيوطيّ ٥/ ١٩٨٣.\nوالحسن بن دينار، أبو سعيد البصري: قال أبو حاتم: متروك، كذّاب.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٢، \"ميزان الاعتدال\" للذهبي ٢/ ١٠، ورواه الإِمام أحمد في \"المسند\" ٢/ ٤٠٦ (٩٢٧٥)، والحاكم في \"المستدرك\" ٢/ ٥٩٥ من طريق عفّان، عن همّام، عن قتادة به نحوه، وليس فيه: \"وخليفتي فيهم\". =","vol":"8","page":376},{"text":"وقيل للحسين بن الفضل: هل تجد نزول عيسى من السماء في القرآن؟ قال: نعم، قوله تعالى: ﴿وَكَهْلًا﴾ وهو لم يكتهل في الدنيا، وإنما معناه: وكهلا بعد نزوله من السماء (١).\n[٧٩٦] وأخبرني ابن فنجويه (٢)، ثنا الحسين بن محمَّد بن علي (٣)\n_________\n= قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه. وقال ابن حجر في \"فتح الباري\" ٦/ ٤٩٣: إسناده صحيح.\nوعليه فقوله: \"وخليفتي فيهم\": لفظة منكرة، عن رجل متروك كذّاب غير موثوق به. وانظر: \"البداية والنهاية\" لابن كثير ٩٨/ ٢ - ٩٩، \"تفسير القرآن العظيم\" لابن كثير ٤/ ٣٤٨، \"فتح الباري\" ٦/ ٤٩٢ - ٤٩٣. وصدر هذا الحديث صحيح ثابت: رواه أحمد والبخاري ومسلم من أوجه عن أبي هريرة - ﵁ - منها:\nما أخرجه الإِمام أحمد في \"المسند\" ٢/ ٢٦٠، ٤٦٣، ٤٨٢ (٧٥٢٩، ٩٩٧٤، ١٠٢٥٨)، والبخاري في كتاب أحاديث الأنبياء، باب: ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ﴾ (٢٤٤٢)، ومسلم في \"صحيحه\" كتاب الفضائل، باب فضائل عيسى ﵇ (٢٣٦٥)، عن أبي هريرة - ﵁ - قال: قال رسول - ﷺ -: \"أنا أولى الناس بعيسى، الأنبياء أبناء علاّت، وليس بيني وبين عيسى نبيّ .. \".\nوانظر: \"البداية النهاية\" لابن كثير ٢/ ٩٨ - ٩٩.\nونزول عيسى ﵇ في آخر الزمان مما لم يختلف فيه المسلمون؛ لورود الأحاديث الصحيحة المتواترة عن النبي - ﷺ - بذلك، وهذا معلوم من الدين بالضرورة، لا يؤمِن من أنكره، كما قرر ذلك أهل العلم من السلف والخلف.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠١، \"تفسير القرآن العظيم\" لابن كثير ٤/ ٣٤٦، \"الجامع في السنن\" للقيروانيّ (ص ١٤١).\n(١) ذكره الرازي في \"مفاتيح الغيب\" ٨/ ٤٦، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ٢٦٧، عن الحسين مثله.\n(٢) الحسين بن محمَّد بن الحسين ثقة صدوق كثير الرواية للمناكير.\n(٣) ثقة، مأمون.","vol":"8","page":377},{"text":"إملاء، حدثنا محمَّد بن مالك بن الحسن (١)، حدثني عبد الصمد بن الحكم (٢)، ثنا أبو علي الحسن بن إبراهيم العكيَّ بعكّة (٣)، ثنا الحسين بن حرب الصوريُّ (٤)، ثنا علي بن هاشم (٥)، ثنا خالد بن يزيد (٦)، عن محمَّد بن إبراهيم (٧): أن أمير المؤمنين أبا جعفر (٨) حدّثه عن آبائه، عن ابن عباس جدِّه - ﵄ - قال: قال رسول الله - ﷺ -: \"كيف تهلك أمة أنا في أولها، وعيسى في آخرها، والمهدي من أهل بيتي في وسطها\" (٩).\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) من أهل الشام، يروى عن الحسن بن جرير الصوري، لم يذكر بجرح أو تعديل.\n(٤) انظر: \"الأنساب\" للسمعاني ٩/ ٣٥٢.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) عبد الله بن محمَّد بن علي الهاشمي، العباسيّ، أبو جعفر المنصور الخليفة. طلب العلم، ولم يذكر بجرح أو تعديل.\n(٩) [٧٩٦] الحكم على الإسناد:\nإسناده فيه من لم يذكر بجرح ولا تعديل ومن لم أجده، وآباء المنصور غير معينين، فهم مجهولو العين.\nالتخريج:\nأخرج أبو نعيم في \"أخبار المهدي\"، كما في \"الحاوي للفتاوي\" للسيوطيّ ٢/ ١٣٤، \"التصريح\" للكشميريّ (ص ١٨١) \"السراج المنير بشرح الجامع الصغير\" للعزيزيّ (٣/ ١٩٦) عن ابن عباس نحوه ولم يذكروا سنده.\nقال الشيخ الألبانيّ في \"ضعيف الجامع الصغير\" (ص ٦٩٠) (٤٧٨٥) هامش رقم =","vol":"8","page":378},{"text":"وقال (أبو بكر محمَّد بن موسى الواسطيُّ) (١): معناه: إني متوفيك من شهواتك وحظوظ نفسك (٢).\nولقد أحسن فيما قال: لأن (٣) عيسى ﵇ لمَّا رفع إلى السماء، صار حاله كحال الملائكة.\n﴿وَرَافِعُكَ إِلَيَّ﴾: قال البنانيُّ، والشيبانيُّ (٤): كان عيسى ﵇ على طور زيتا (٥)، فهبَّت ريح فهرول عيسى ﵇، فرفعه الله ﷿ في هرولته، وعليه مدرعة (٦) من شعر (٧).\n_________\n= (١): موضوع .. وإنما حكمت بوضعه؛ لمخالفته لما صح من نزول عيسى ﵇، وقد أقيمت الصلاة للمهدي - ﵁ -، ثم يقتدى به، فكيف يكون عيسى في آخرها، والمهدي في وسطها؟\nوانظر: \"المداوي\" لابن صديق الغماري ٥/ ٢٨٦ (٢٨٣٣)، \"فيض القدير\" للمناوي ٥/ ٣٨٣ (٧٣٨٤)، \"المنار المنيف\" لابن القيم (ص ٦٥٢).\n(١) من (س)، (ن).\n(٢) ذكره أبو حيَّان في \"البحر المحيط\" ٢/ ٤٩٧ عن الواسطيّ.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٢٦٦.\n(٣) في الأصل: أن. والمثبت من (س).\n(٤) الشيباني كثير، ولم أجد من ميّزه.\n(٥) طور زيتا: بالقرب من أيْلة. قال ياقوت: منه رفع عيسى.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٤٧.\n(٦) المِدْرَعة: ضرب من الثياب، ولا تكون إلَّا من الصوف.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٨٢، (درع) \"تهذيب اللّغة\" للأزهري ٢/ ٢٠١ (درع).\n(٧) ذكر عبد الرزاق في \"تفسير القرآن\" ١/ ١٢٢ عن البناني نحوه.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٤٥ - ٤٦.","vol":"8","page":379},{"text":"وقال ابن عباس ﵄: ما لبس موسى ﵇ إلَّا الصوف حتى قبض، وما لبس عيسى ﵇ إلَّا الشعر حتى رُفِع.\nوقال ابن عمر: رأينا النبي - ﷺ - تبسَّم في الطواف، فقيل له في ذلك؟ فقال: استقبلني عيسى في الطواف ومعه ملكان (١).\nوقيل: معناه: ورافعك بالدرجة في الجنة، ومقربك إليَّ بالإكرام.\n﴿وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا﴾ أي: مخرجك من بينهم، ومنجيك منهم (٢).\n﴿وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ﴾.\nقال الربيع (٣)، وقتادة (٤)،\n_________\n(١) التخريج:\nلم أجده بهذا اللفظ، ولكن أخرج البخاري في مواضع من \"صحيحه\" منها: كتاب التعبير، باب الطواف بالكعبة في المنام (٧٠٢٦) عن عبد الله بن عمر - ﵄ - قال: قال رسول الله - ﷺ -: \"بينا أنا نائم، رأيتني أطوف بالكعبة، فإذا رجل سبط الشعر بين رجلين ينطف رأسه ماء، فقلت: من هذا؟، قالوا: ابن مريم.\" الحديث.\n(٢) قال ابن كثير في \"البداية والنهاية\" ٢/ ٨٥: إني متوفيك: فأخبر تعالى أنه رفعه إلى السماء بعد ما توفاه بالنوم على الصحيح المقطوع به، وخلّصه ممن كان أراد أذيته من اليهود، والذين وشوا به إلى بعض الملوك الكفرة.\nوانظر: \"جامع البيان\" للطبري ٣/ ٢٩٥، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠٠.\n(٣) أخرج الطبري في \"جامع البيان\" ٣/ ٢٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٦٤ عنه نحوه.\n(٤) أخرج الطبري في \"جامع البيان\" ٣/ ٢٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٦٢ عنه نحوه.","vol":"8","page":380},{"text":"والشعبيُّ (١)، ومقاتل (٢) والكلبيُّ (٣) (٤)، والسدي (٥): هم أهل الإِسلام الذين اتبعوا دينه، وسنته من أمة محمَّد - ﷺ -، فوالله، ما اتبعه من ادعاه ربًّا (٦) جل وعلا أن يكون له ولد، وهم فوق الذين كفروا ظاهرين قاهرين بالعزة والمنعة والدليل (٧) والحجة.\nوقال الضحاك (٨)، ومحمد بن أبيان (٩): يعني: الحواريين فوق الذين كفروا، وقيل: هم الروم (١٠).\nوقال ابن زيد (١١): وجاعل النصارى فوق اليهود، فليس بلد من\n_________\n(١) أشار إليه البغوي في \"معالم التنزيل\" ٢/ ٤٦، وابن عطية في \"المحرر الوجيز\" ١/ ٤٤٥.\n(٢) انظر قوله في \"تفسيره\" ١/ ٢٧٩ بلفظ: وهو الإِسلام.\n(٣) من (س)، (ن).\n(٤) قوله أشار إليه البغوي في \"معالم التنزيل\" ٢/ ٤٦، وابن عادل الدمشقي في \"اللباب\" ٥/ ٢٦٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٩٢ - ٢٩٣ عنه نحوه.\n(٦) في الأصل: فوالله، ما اتبعه من ادعاه الله ولدًا لله تعالى جل وعلا أن يكون له ولد. وهي عبارة مضطربة. والمثبت من (س)، (ن).\n(٧) من (س)، (ن).\n(٨) قوله أشار إليه البغوي في \"معالم التنزيل\" ٢/ ٤٦، وابن عطية في \"المحرر الوجيز\" ١/ ٤٤٤ - ٤٤٥.\n(٩) قوله: ذكره البغوي في \"معالم التنزيل\" ٢/ ٤٦، والقرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ١٠٢ عنه مثله.\n(١٠) أخرج الطبري في \"جامع البيان\" ٣/ ٢٩٢ - ٢٩٣ عن السدي قوله: هم المؤمنون، وليس هم الروم.\n(١١) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٩٣ عنه نحوه.","vol":"8","page":381},{"text":"البلدان فيه أحد من النصارى، إلَّا وهم فوق اليهود، واليهود (١): مستندلون، مقهورون، وعلى هذين القولين: يكون معنى الاتباع: الادعاء والمحبة لا تباع الدين والملة (٢).\n﴿ثُمَّ إِلَيَّ مَرْجِعُكُم﴾: في الآخرة ﴿فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ﴾ من أمر الدين، وأمر عيسى.\n\n<span data-type=\"title\" id=toc-715>٥٦ </span>- قوله﷿ ﴿فَأَمَّا الَّذِينَ كَفَرُوا فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِي الدُّنْيَا﴾:\nبالقتل، والسبي، والجزية والذلة (وفي) (٣) ﴿وَالْآخِرَةِ﴾: بالنار ﴿وَمَا لَهُمْ مِنْ نَاصِرِينَ﴾ (٤).\n\n<span data-type=\"title\" id=toc-716>٥٧ </span>- قوله﷿ ﴿وَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ﴾\nقرأ الحسن وحفص، (ورويس: بالياء) (٥) (٦)، وقرأ الباقون: بالنون (٧).\n﴿وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ﴾.\n_________\n(١) من (س)، (ن).\n(٢) قال أبو حيَّان في \"البحر المحيط\" ٢/ ٤٧٤: وقال الجمهور بعموم المتبعين؛ فتدخل في ذلك أمة محمَّد - ﷺ -، نص عليه قتادة، وبعموم الكافرين. انتهى.\n(٣) من (س).\n(٤) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٦٦٣، \"بحر العلوم\" للسمرقندي ١/ ٢٧٢.\n(٥) ينظر هذا الوجه في: \"السبعة\" لابن مجاهد (ص ٢٠٦)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٤٥، \"الحجة\" للفارسي ٣/ ٤٤ - ٤٥.\n(٦) مطموس في الأصل. والمثبت من (س)، (ن).\n(٧) ينظر هذا الوجه في: \"الحجة\" لابن زنجلة (ص ١٦٤)، \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٤، \"شرح طيبة النشر\" لابن الجزري ٤/ ١٥٩.","vol":"8","page":382},{"text":"<span data-type=\"title\" id=toc-717>٥٨ </span>- قوله﷿ ﴿ذَلِكَ﴾\nأي: هذا الذي ذكرته لك من أنباء عيسى بن مريم ﴿نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ﴾: (قال النبيُّ - ﷺ -: \"هو القرآن\" (١) (٢).\nوقيل: هو اللوح المحفوظ، وهو معلق بالعرش من درة بيضاء (٣) و﴿الْحَكِيمِ﴾: هو (٤) المحكم من الباطل، قاله مقاتل (٥).\n\n<span data-type=\"title\" id=toc-718>٥٩ </span>- قوله - ﷿-: ﴿إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ﴾ الآية.\nوذلك أن وفد نجران قالوا: يا رسول الله، ما لك تشتم صاحبنا؟ قال: \"وما أقول؟ \" قالوا؟ تقول: إنه عبد، قال: \"أجل. هو عبد الله ورسوله، وكلمة الله ألقاها إلى مريم العذراء البتول\" فغضبوا وقالوا: هل رأيت إنسانًا قط من غير أب؟ فإن كنت صادقًا، فأرنا مثله، فأنزل الله ﷿: ﴿إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ﴾ (٦): في كونه خلقًا من غير أب\n_________\n(١) هكذا وردت في الأصل، (ن)، وليست في (س)، وجاء في \"جامع البيان\" للطبري: قاله للنبيّ - ﷺ -، وهو القرآن. انتهى، وهذا أصح.\n(٢) هو قول ابن عباس ﵄ والضحاك، كما في \"جامع البيان\" للطبري ٣/ ٢٩٤، \"زاد المسير\" لابن الجوزي ١/ ٣٢٣.\n(٣) ينظر هذا الوجه في \"بحر العلوم\" للسمرقندي ١/ ٢٧٣، \"الوسيط\" للواحدي ١/ ٤٤٢.\n(٤) من (ن).\n(٥) انظر قوله في \"تفسيره\" ١/ ٢٧٩، وانظر: \"معاني القرآن\" للزجاج ١/ ٤٢١ -\n٤٢٢، \"معاني القرآن\" للنحاس ١/ ٤١٣.\n(٦) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٢٩٥ من طريق عطية العوفيّ عن ابن عباس =","vol":"8","page":383},{"text":"﴿كَمَثَلِ آدَمَ﴾: في كونه خلقًا من غير أب ولا أم (١). ﴿خَلَقَهُ مِنْ تُرَابٍ﴾ تم الكلام ﴿ثُمَّ قَالَ لَهُ﴾: لعيسى ﴿كُنْ فَيَكُونُ﴾، يعني: فكان (٢).\n\n<span data-type=\"title\" id=toc-719>٦٠ </span>- قوله﷿ ﴿الْحَقُّ مِنْ رَبِّكَ﴾\nقال الفراء: رفع بخبر ابتداء مضمر. يعني: هو الحق. أو: هذا الحق (٣).\nوقال أبو عبيدة: هو استئناف، بعد انقضاء الكلام، وخبره في قوله تعالى: ﴿مِنْ رَبِّكَ﴾ (٤).\nوقيل: بإضمار فعل. أي: جاءك الحق (٥)، وإن شئت رفعته بالصفة\n_________\n= نحوه، والعوفي: ضعيف. انظر: \"الإتقان\" للسيوطي ٦/ ٢٣٣٧. ورواه الطبري في \"جامع البيان\" ٣/ ٢٩٥ - ٢٩٦ عن قتادة، والسدي وعكرمة، وأسانيدها مرسلة.\n(١) انظر: \"التبيان\" للعكبري ١/ ٢١٦، \"القطع والائتناف\" للنحاس (ص ٢٢٦)، \"الكشاف\" للزمخشري ١/ ٥٦٣.\n(٢) قال الألوسي في \"روح المعاني\" ٣/ ١٨٧: والقول بأنه عائد على عيسى ليس بشيء؛ لما فيه من التفكيك الذي لا داعي إليه، ولا قرينة تدل عليه.\nوانظر: \"إعراب القرآن\" للنحاس ١/ ٣٨٢، \"معاني القرآن\" للزجاج ١/ ٤٢٢، \"مشكل إعراب القرآن\" لمكي ١/ ١٦١.\n(٣) \"معاني القرآن\" له ١/ ٢٢٠ نحوه.\nوانظر \"المحرر الوجيز\" لابن عطية ١/ ٤٤٦.\n(٤) \"مجاز القرآن\" له ١/ ٩٥، ولفظه: انقضى الكلام الأول واستأنف فقال: ﴿الْحَقُّ مِنْ رَبِّكَ﴾.\n(٥) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٧٨، \"معالم التنزيل\" للبغوي ٢/ ٤٨، \"المحرر الوجيز\" لابن عطية ١/ ٤٤٦.","vol":"8","page":384},{"text":"ونويت تقديمًا وتأخيرًا، تقديره: من ربك الحق (١)، كقولهم: منك يدلّ، وإن كان شلاء (٢).\n﴿فَلَا تَكُنْ مِنَ الْمُمْتَرِينَ﴾.\nالخطاب للنبي - ﷺ - والمراد أمته؛ لأنه - ﷺ - لم يكن شاكًّا في أمر عيسى ﵇ (٣)\n\n<span data-type=\"title\" id=toc-720>٦١ </span>- قوله تعالى: ﴿فَمَنْ حَاجَّكَ﴾.\nأي: من خاصمك وجادلك (٤)، يا محمَّد ﴿فِيهِ﴾ أي: في عيسى ﴿مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ﴾: بأنه عبد الله ورسوله ﴿فَقُلْ تَعَالَوْا﴾: قرأ الحسن وأبو واقد الليثيُّ وأبو السمال العدوي: (تعالُوا)، بضم اللام (٥)، وقرأ الباقون: بفتحها (٦).\nوالأصل فيه: تعاليوا؛ لأنه: تفاعلوا، من العلو، فاستثقلت الضمة\n_________\n(١) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٧٨ - ٤٧٩، \"معالم التنزيل\" للبغوي ٢/ ٤٨.\n(٢) ورد في: \"موسوعة أمثال العرب\" ٥/ ٧٢٢، \"مجمع الأمثال\" للميداني ٣/ ٥٣٢: يدلّ منك وإن كانت شلاء.\n(٣) انظر: \"معاني القرآن\" للزجاج ١/ ٤٢٢ - ٤٢٣، \"معاني القرآن\" للنحاس ١/ ٤١٣، \"مجاز القرآن\" لأبي عبيدة ١/ ٩٥.\n(٤) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٧٩، \"المحرر الوجيز\" لابن عطية ١/ ٤٤٧، \"الكشاف\" للزمخشري ١/ ٥٦٤.\n(٥) في \"البحر المحيط\" لأبي حيان ٢/ ٤٧٩: الحسن وأبو واقد وأبو السمال، وفي \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٢٩٨: عن جماعة.\n(٦) هي قراءة العامة.","vol":"8","page":385},{"text":"على الياء، فسكنت، ثم حذفت، وبقيت اللام على فتحتها، وهي عين الفعل. ومن ضم، فإنه نقل حركة الياء المحذوفة التي هي لام الفعل (إلى اللام) (١) (٢).\nقال الفراء: معنى تعال، كأن تقول: ارتفع (٣).\n﴿نَدْعُ﴾: جزم، لجواب الأمر، وعلامة الجزم فيه: سقوط الواو (٤).\n﴿أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ﴾ قيل: أراد نفوسهم، وقيل: أراد الأزواج (٥).\n_________\n= انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٧٩.\n(١) من (ن).\n(٢) قال ابن عادل الدمشقيّ في \"اللباب\" ٥/ ٢٨٦: الأصل: تعاليي، فاستثقلت الكسرة على الياء، فنقلت إلى اللام بعد سلبها حركتها -ثم حذفت الياء، لالتقاء الساكنين.\nوانظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٧٩، \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٢٩٧.\n(٣) انظر: \"معاني القرآن\" للفراء ١/ ٢٢٠، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠٤.\nقال الألوسيّ في \"روح المعاني\" ٣/ ١٨٧: تعالوا .. وأصله طلب الإقبال إلى مكان مرتفع ثم توسع فيه فاستعمل في مجرد طلب المجيء.\nوانظر: \"الكشاف\" للزمخشري ١/ ٥٦٤، \"بحر العلوم\" للسمرقندي ١/ ٢٧٤.\n(٤) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٨٣، \"معاني القرآن\" للزجاج ١/ ٤٢٣.\n(٥) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٧٩، \"المحرر الوجيز\" لابن عطية ١/ ٤٤٦.","vol":"8","page":386},{"text":"﴿ثُمَّ نَبْتَهِلْ﴾ أي: نتضرع، في الدعاء على الظالم، قاله ابن عباس (١).\nوقال مقاتل (٢): نخلص في الدعاء على الظالم (٣).\nوقال الكلبيُّ: نجتهد ونبالغ في الدعاء (٤).\nوقال الكسائي (٥)، وأبو عبيدة (٦): نلتعن، فنقول: لعن الله الكاذبين منَّا، يقال: بهله الله وبهلته. أي: لعنته (٧).\nقال لبيد:\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٠٤، وأبو حيَّان في \"البحر المحيط\" ٢/ ٤٧٩، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ٢٨٧ عن ابن عباس ﵄.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٤٧.\n(٢) ينظر قوله في \"تفسيره\" ١/ ٢٨١ بلفظ: نخلص الدعاء إلى الله.\n(٣) ذكره القرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ١٠٤، وأبو حيَّان في \"البحر المحيط\" ٢/ ٤٧٩ عن مقاتل.\n(٤) ذكر أبو حيَّان في \"البحر المحيط\" ٢/ ٤٧٩، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ٢٨٧ عن الكلبي، مثله.\n(٥) أشار إلى قوله أبو حيَّان في \"البحر المحيط\" ٢/ ٤٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٠٤.\n(٦) انظر قوله في: \"مجاز القرآن\" له ١/ ٩٦، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠٤.\n(٧) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٨٣، \"معاني القرآن\" للنحاس ١/ ٤١٥، \"معاني القرآن\" للزجاج ١/ ٤٢٣.","vol":"8","page":387},{"text":"من قرومٍ، سادةٍ في قومهم ... نظر [الدهر إليهم] (١) فابتهل (٢)\n﴿فَنَجْعَلْ﴾: عطف على قوله: ﴿نَبْتَهِلْ﴾، ﴿لَعْنَتَ اللَّهِ﴾: مصدر ﴿عَلَى الْكَاذِبِينَ﴾: منا ومنكم، في أمر عيسى ﵇ (٣).\nفلما قرأ رسول الله - ﷺ - هذِه الآية على وقد نجران، ودعاهم إلى المباهلة قالوا: حتى نرجع وننظر في أمرنا، ونأتيك غدًا، فخلا بعضهم ببعض، وقالوا للعاقب -وكان صاحب رأيهم-: يا عبد المسيح، ما ترى؟ فقال: والله، لقد عرفتم، يا معشر النصارى أن محمدًا نبيٌّ مرسل، ولقد جاءكم بالفصل من ربكم في أمر صاحبكم، والله، ما لاعن قوم قط نبيًّا فعاش كبيرهم ولا نبت صغيرهم، ولئن فعلتم ذلك لتهلكُنَّ، فإن أبيتم إلَّا إلف دينكم، والإقامة على ما أنتم عليه من القول في صاحبكم فوادعوا الرجل، وانصرفوا إلى بلادكم.\n_________\n(١) في النسخ الخطية: إليهم الدهر. والمثبت من \"الديوان\"، وهو ما يستقيم به وزن البيت.\n(٢) البيت في: \"ديوان لبيد\" (ص ١٩٧)، \"أساس البلاغة\" للزمخشري (ص ٥٦)، \"أمالي المرتضى\" ١/ ٣٥، \"جامع البيان\" للطبري ٣/ ٢٩٨، \"البحر المحيط\" لأبي حيان ٢/ ٤٩٤.\nقال الطبري: يعني: دعا عليهم بالهلاك.\nوانظر: \"معاني القرآن\" للنحاس ١/ ٤١٥.\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ٢٩٨، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠٤، \"روح المعاني\" للألوسي ٣/ ١٨٨، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٧٣، \"إعراب القرآن\" للنحاس ١/ ٣٨٣.","vol":"8","page":388},{"text":"فأتوا رسول الله - ﷺ -، وقد غدا رسول اللهﷺ - محتضنًا الحسين، آخذًا بيد الحسن، وفاطمة تمشي خلفه وعليٌّ عليه رضوان الله خلفهما، وهو يقول لهم (١): \"إذا أنا دعوت فأمِّنوا\".\nفقال أسقف نجران: يا معشر النصارى، إني لأرى وجوهًا لو سألوا الله أن يزيل جبلا عن مكانه لأزاله؛ فلا تبتهلوا؛ فتهلكوا، ولا يبقى على وجه الأرض نصرانيٌّ إلى يوم القيامة.\nفقالوا: يا أبا القاسم، لقد رأينا أن لا نلاعنك (٢)، وأن نتركك على دينك ونثبت على ديننا، فقال رسول الله - ﷺ -: \"فإن أبيتم المباهلة فأسلموا يكن لكم ما للمسلمين وعليكم ما عليهم\"، فأبوا، فقال: \"إني أنابذكم الحرب\"، فقالوا: ما لنا بحرب العرب من طاقة، ولكنا نصالحك على أن (٣) لا تغزونا ولا تخيفنا ولا تردَّنا عن ديننا، على أن نؤدي إليك كل عام ألف حلَّة في صفر وألف حلَّة في رجب. فصالحهم رسول الله - ﷺ - على ذلك، وقال: \"والذي نفسي بيده، إنَّ العذاب قد تدل على أهل نجران، ولو تلاعنوا لمسخوا قردة وخنازير، ولاضطرم (٤) عليهم الوادي نارًا،\n_________\n(١) من (ن).\n(٢) في الأصل: نلاعن. والمثبت من (ن).\n(٣) من (ن).\n(٤) اشتعل والتهب.\nانظر: \"لسان العرب\" ١٢/ ٣٥٤ (ضرم)، \"القاموس المحيط\" للفيروزآبادي (ص ١١٣١) (ضرم).","vol":"8","page":389},{"text":"ولاستأصل الله نجران وأهله حتى الطير على رؤوس الشجر، ولما حال الحول على النصارى كلهم حتى هلكوا\" (١).\n\n<span data-type=\"title\" id=toc-721>٦٢ </span>- قال الله تعالى: ﴿إِنَّ هَذَا﴾:\nالذي أوحينا إليك ﴿لَهُوَ الْقَصَصُ الْحَقُّ وَمَا مِنْ إِلَهٍ إِلَّا اللَّهُ وَإِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ﴾.\n\n<span data-type=\"title\" id=toc-722>٦٣ </span>- قوله﷿ ﴿فَإِنْ تَوَلَّوْا﴾:\nأعرضوا عن الإيمان ﴿فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ﴾: الذين يعبدون غير الله، ويدعون الناس إلى عبادة غير الله (٢).\n\n<span data-type=\"title\" id=toc-723>٦٤ </span>- قوله - ﷿-: ﴿قُلْ يَاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ﴾.\nقال المفسرون: قدم وقد نجران المدينة، فالتقوا مع اليهود، فاختصموا في إبراهيم ﵇، فأتوا النبي - ﷺ - فقالوا: يا محمَّد، إنا اختلفنا في إبراهيم ودينه، فزعمت النصارى أنه كان نصرانيًّا وأنهم على دينه وأولى الناس به. وقالت اليهود: بل كان يهوديًّا وأنهم\n_________\n(١) تقدّم في أول السورة تخريج قصة وفادة أهل نجران على النبي - ﷺ -.\nانظر: \"دلائل النبوة\" لأبي نعيم ١/ ٢٥٨، ٢٥٩، \"جامع البيان\" للطبري ٣/ ٢٩٩ - ٣٠٠، \"سنن أبي داود\" كتاب الخراج والإمارة والفيء، باب في أخذ الجزية ٢/ ٣٧٥ (٣٠٤١).\n(٢) انظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٧٣، \"روح المعاني\" للألوسي ٣/ ١٩١، \"البحر المحيط\" لأبي حيان ٢/ ٤٨٢، \"بحر العلوم\" للسمرقندي ١/ ٢٧٥.","vol":"8","page":390},{"text":"على دينه وأولى الناس به، فقال لهم رسول الله - ﷺ -: \"كلا الفريقين بريء من إبراهيم ودينه، بل كان حنيفًا مسلمًا، وأنا على دينه فاتبعوه، وكان دينه الإِسلام\".\nفقالت اليهود: وما تريد، يا محمَّد، إلَّا أن نتخذك ربًّا كما اتخذت النصارى عيسى ربًّا، وقالت النصارى: والله، يا محمَّد، ما تريد إلَّا أن نقول فيك ما قالت اليهود في عزير، فأنزل الله تعالى: ﴿قُلْ يَاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ﴾ (١).\n﴿سَوَاءٍ﴾: عدل ﴿بَيْنَنَا وَبَيْنَكُمْ﴾: وكذلك قرأ بها ابن مسعود (٢)، يقال: دعا فلان فلانًا إلى السواء. أي: إلى النَّصَفة. وسواء كل شيء: وسطه، قال الله تعالى: ﴿فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ﴾ (٣).\n_________\n(١) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٣٠٥ من طريق محمَّد بن إسحاق قال: حدثني محمَّد بن أبي محمَّد مولى زيد بن ثابت قال: حدثني سعيد بن جبير أو عكرمة عن ابن عباس قال: . فذكر نحوه، وفيه اختلاف في بعض اللفظ، وفي بعض زيادة. ومحمد بن أبي محمَّد: مجهول لا يُعرف. \"ميزان الاعتدال\" للذهبي ٥/ ١٥١.\nوطريق مولى آل زيد طريق جيّدة وإسنادها حسن كما في \"الإتقان\" للسيوطي ٢/ ٢٤٢.\n(٢) سواء: عدل. هذا قول مدرج زِيد في القراءة على وجه التفسير، وقد أجاز العلماء القراءة على وجه التفسير لا على أنها تلاوة، ولا تصح بها الصلاة.\nانظر: \"الإتقان\" للسيوطي ١/ ٢١٦، \"جامع البيان\" للطبري ٣/ ٣٠٣.\n(٣) الصافات: ٥٥.\nانظر: \"معاني القرآن\" للفراء ١/ ٢٢٠، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٨٢.","vol":"8","page":391},{"text":"وإنما قيل للنصف سواء؛ لأن أعدل الأمور وأفضلها أوسطها، وسواء: نعت للكلمة، إلَّا أنه مصدر والمصادر لا تثنَّى ولا تجمع ولا تؤنث (١)، فإذا فتحت السين مددت، وإذا كسرت أو ضممت قصرت، كقوله تعالى: ﴿مَكَانًا سُوًى﴾ (٢) أي: مستو (٣)، ثم (٤) فسَّر الكلمة فقال: ﴿أَلَّا نَعْبُدَ إِلَّا اللَّهَ﴾ محل (إن): الرفع على إضمار هي (٥). وقال الزجاج: محله رفع بالابتداء (٦). وقيل: محله نصب بنزع حرف الصفة، معناه: بأن لا نعبد إلَّا الله (٧). وقيل: محله خفض؛ بدلًا من الكلمة. أي: تعالوا إلى أن لا نعبد إلَّا الله (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣/ ٣٠٣، \"الكشاف\" للزمخشري ١/ ٥٦٧، \"معاني القرآن\" للزجاج ١/ ٤٢٥.\n(٢) طه: ٥٨.\nوانظر: \"التبيان\" للعكبري ١/ ٢١٧، \"معاني القرآن\" للأخفش ١/ ٢٢٢.\n(٣) انظر هذا الوجه في: \"روح المعاني\" للألوسي ٣/ ١٩٣، \"البحر المحيط\" لأبي حيان ٢/ ٤٨٣، \"الكشاف\" للزمخشري ١/ ٥٦٧.\n(٤) من (ن).\n(٥) انظر هذا الوجه في: \"روح المعاني\" للألوسي ٣/ ١٩٣، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠٦، \"البحر المحيط\" لأبي حيان ٢/ ٤٨٣.\n(٦) انظر قول الزجاج في: \"معاني القرآن\" له ١/ ٤٢٥ بنحوه، \"روح المعاني\" للألوسي ٣/ ١٩٣.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٥٦، \"معاني القرآن\" للزجاج ١/ ٤٢٥، \"التبيان\" للعكبري ١/ ٢١٧.\n(٨) ذكر هذا الوجه: الألوسي في \"روح المعاني\" ٣/ ١٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٠٦.","vol":"8","page":392},{"text":"﴿وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ﴾: كما فعلت اليهود والنصارى (١).\nقال الله تعالى: ﴿اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ﴾ (٢). قال عكرمة: هو سجود بعضهم لبعض (٣). وقيل: معناه: لا نطيع أحدًا في المعاصي (٤). وفي الخبر: من أطاع مخلوقًا في معصية الله فكأنما سجد سجدة لغير الله (٥).\n﴿فَإِنْ تَوَلَّوْا فَقُولُوا﴾: أنتم لهم ﴿اشْهَدُوا بِأَنَّا مُسْلِمُونَ﴾: مخلصون بالتوحيد (٦). وكتب رسول الله - ﷺ - بهذِه الآية إلى قيصر ملك الروم: \"من محمَّد رسول الله إلى هرقل عظيم الروم، سلام على من اتبع الهدى، أما بعد: فإني أدعوك إلى الإِسلام، فأسلم تسلم من النار، أسلم يؤتك الله أجرك مرتين، فإن توليت فعليك إثم الأريسيين\" (٧)،\n_________\n(١) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٢٩٨، \"روح المعاني\" للألوسي ٣/ ١٩٣، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠٦.\n(٢) التوبة: ٣١.\n(٣) أخرج الطبري في \"جامع البيان\" ٣/ ٣٠٤ عن عكرمة مثله.\n(٤) ذكره ابن عادل الدمشقي في \"اللباب\" ٥/ ٢٩٩.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٨٣ عن ابن جريج.\n(٥) لم أجده.\n(٦) هو معنى قول الطبري في \"جامع البيان\" ٣/ ٣٠٤.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٢٩٩، \"معاني القرآن\" للزجاج ١/ ٤٢٦.\n(٧) الأريسيون: جمع أريسيٍّ، وهو الأكَّار. أي: الفلَّاح. وفيه أقوال أخرى لكن هذا هو الصحيح هنا، كما أشار إلى ذلك الإِمام ابن حجر في \"فتح الباري\" ١/ ٣٩، والنووي في \"شرح صحيح مسلم\" ١٢/ ١٠٩.","vol":"8","page":393},{"text":"وكتب رسول الله - ﷺ -: ﴿قُلْ يَاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ ...﴾ \" إلى آخر الآية (١).\n\n<span data-type=\"title\" id=toc-724>٦٥ </span>- قوله - ﷿-:\n﴿يَاأَهْلَ الْكِتَابِ لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنْزِلَتِ التَّوْرَاةُ وَالْإِنْجِيلُ إِلَّا مِنْ بَعْدِهِ﴾:\nوتزعمون أنه على دينكم، وإنما دينكم اليهودية والنصرانية، وقد حدثت اليهودية بعد نزول التوراة، والنصرانية بعد نزول الإنجيل، وإنما أنزلت التوراة والإنجيل بعد مهلك إبراهيم ﵇ بزمان طويل، وكان بين إبراهيم وموسى ﵉ ألف سنة، وبين موسى وعيسى ﵉ ألف سنة ﴿أَفَلَا تَعْقِلُونَ﴾ دحوض حجتكم وبطلان قولكم (٢).\n* * *\n_________\n(١) أخرج البخاري في كتاب بدء الوحيّ، باب منه (٧)، وفي كتاب التفسير، باب ﴿قُلْ يَاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ﴾ (٤٥٥٣)، ومسلم في كتاب الجهاد والسير، باب كتب النبي - ﷺ - (١٧٧٣)، من طريق عُبيد الله بن عبد الله بن عتبة بن مسعود أن عبد الله بن عباس أخبره أن أبا سفيان ابن حرب أخبره أن هرقل أرسل إليه في ركب من قريش .. فذكر سؤال هرقل عن أمر رسول الله - ﷺ - في خبر طويل إلى أن قال: .. ثم دعا بكتاب رسول الله - ﷺ - فذكر نحوه.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ٧٠.\n(٢) انظر هذا الوجه في: \"اللباب\" لابن عادل الدمشقي ٥/ ٢٩٩، \"البحر المحيط\" لأبي حيان ٢/ ٢٨٤ - ٢٨٥.","vol":"8","page":394},{"text":"<span data-type=\"title\" id=toc-725>٦٦ </span>- قوله - ﷿-: ﴿هَاأَنْتُمْ﴾:\nقرأ أهل المدينة وأهل البصرة بغير همز ولا مد إلَّا بقدر خروج الألف الساكنة، وقرأ أهل مكة مهموزًا مقصورًا على وزن: هعنتم (١). وقرأ أهل الكوفة وابن عامر بالمد والهمز، وقرأ الباقون بالمد دون الهمز (٢).\nواختلفوا في أصله:\nفقال بعضهم: أصله أنتم، والهاء تنبيه (٣). وقال الأخفش (٤): أصله أأنتم، فقلبت الهمزة الأولى هاء، كقولك: هرقت الماء وأهرقت (٥).\n_________\n(١) انظر: \"النشر في القراءات العشر\" لابن الجزري ١/ ٤٠٠، \"السبعة\" لابن مجاهد (ص ٢٠٧)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٦٤، \"الحجة\" لابن زنجلة (ص ١٦٥).\n(٢) انظر: \"النشر في القراءات العشر\" لابن الجزري ١/ ٤٠٠، \"السبعة\" لابن مجاهد (ص ٢٠٧)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٦٤.\n(٣) هو مذهب أبي عمرو بن العلاء وقالون وهشام.\nانظر: \"النشر في القراءات العشر\" لابن الجزري ١/ ٤٠٢، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٠١، \"البحر المحيط\" لأبي حيان ٢/ ٤٨٥.\n(٤) لم أقف على قوله في \"معاني القرآن\" له ١/ ٢٢٢.\nوانظر: \"التبيان\" للعكبري ١/ ٢١٨.\n(٥) هو مذهب قنبل وورش. قال ابن الجزري في \"النشر في القراءات العشر\" في ١/ ٤٠٢ - ٤٠٣: وليس تحت هذا التأويل فائدة، وتعسّفه ظاهر.\nقال أبو شامة كما في \"اللباب\" لابن عادل الدمشقي ٥/ ٣٠٣، والأولى في هذِه الكلمة -على جميع القراءات فيها: أن تكون (ها) للتنبيه.","vol":"8","page":395},{"text":"﴿هَؤُلَاءِ﴾ مبني على الكسرة، وأصله: أولاء، دخلت عليه هاء التنبيه (١)، وفيه لغتان: القصر والمد (٢)، ومن العرب من يقصرها.\nأنشد أبو حاتم:\nلَعَمْرك! إنَّا والأحالِيفُ هؤلا ... لفي حقبةٍ، أظفارُها لم تُقَلَّمِ (٣) (٤)\nوههنا: في معنى النداء. يعني: يا هؤلاء (٥).\n﴿حَاجَجْتُمْ فِيمَا لَكُمْ بِهِ عِلْمٌ﴾: يعني: في أمر محمَّد - ﷺ - لأنهم كانوا يعلمونه؛ لما يجدون من نعته - ﷺ -، في كتابهم (فحاجوا فيه) (٦) بالباطل.\n﴿فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُمْ بِهِ عِلْمٌ﴾: من حديث إبراهيم، وليس في كتابكم أنه كان يهوديًّا أو نصرانيًّا ﴿وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ﴾.\nثم نزَّه إبراهيم ﵇ عن قولهم (وبرأه من دعاويهم) (٧) فقال عز من\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٢/ ٥١، \"مدارك التنزيل\" للنسفيّ ١/ ١٨٢.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٥٨، \"التبيان\" للعكبري ١/ ٢١٨، \"الوسيط\" للواحدي ١/ ٤٤٨.\n(٣) البيت لأوس بن حَجَر في \"ديوانه\" (ص ١٢٠) (٢٠) (تحقيق: محمَّد يوسف نجم).\n(٤) انظر: \"خزانة الأدب\" للبغدادي ٧/ ١٨.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٠٨، \"الوسيط\" للواحديّ ١/ ٤٤٨.\n(٦) في الأصل: فحاجوا عنه. والمثبت من (ن).\n(٧) من (ن).","vol":"8","page":396},{"text":"قائل:\n\n<span data-type=\"title\" id=toc-726>٦٧ </span>- ﴿مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَكِنْ كَانَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ (٦٧)﴾\nوالحنيف: الذي يوحد ويحج ولضحي ويختتن ويستقبل الكعبة، وهو أسهل الأديان وأحبُّها إلى الله تعالى، وأهله أكرم الخلق على الله ﷿ (١)\n\n<span data-type=\"title\" id=toc-727>٦٨ </span>- قوله تعالى: ﴿إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ﴾ الآية.\nقال ابن عباس - ﵄ -: قال رؤوساء اليهود: والله (٢) يا محمَّد، لقد علمت أنّا أولى الناس بدين إبراهيم منك ومن غيرك، وأنه (٣) كان يهوديًّا، وما بك إلَّا الحسد لنا، فأنزل الله تعالى هذِه الآية (٤).\n[٧٩٧] أخبرني عبد الله بن حامد الوزان (٥)، ثنا أحمد بن شاذان (٦)،\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ١/ ٤٢٧، \"بحر العلوم\" للسمرقندي ١/ ٢٧٦، \"الوسيط\" للواحدي ١/ ٤٤٨.\n(٢) من (ن).\n(٣) ورد في الأصل: وأنا، والمثبت من (ن).\n(٤) ذكره أبو حيان في \"البحر المحيط\" ٢/ ٤٨٧، والواحدي في \"أسباب النزول\" (ص ١٠٠)، والقرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ١٠٩ عن ابن عباس بغير سند.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٤٨.\n(٥) الأصبهانيّ، الواعظ، لم يذكر بجرح أو تعديل.\n(٦) لم أجده.","vol":"8","page":397},{"text":"ثنا جيحونة بن محمَّد (١)، حدثنا صالح بن محمَّد (٢)، عن محمَّد بن مروان (٣)، عن الكلبيِّ (٤)، عن أبي صالح (٥)، عن ابن عباس، ح.\n[٧٩٨] وأخبرني شعيب بن محمَّد البيهقي (٦) (٧)، أنبأنا مكي (بن عبدان) (٨) (٩) أنبأنا أبو الأزهر (١٠)، ثنا روح (١١)، ثنا عبد الحميد بن بهرام (١٢)، عن شهر بن حوشب (١٣)، حدثني عبد الرحمن بن غنم (١٤)، عن أصحاب رسول الله - ﷺ - ح.\n_________\n(١) لم أجده.\n(٢) الترمذيّ متهم ساقط.\n(٣) السدي الصغير متهم بالكذب.\n(٤) محمَّد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٥) باذام مولى أم هانئ، ضعيف يرسل.\n(٦) من (ن).\n(٧) مستور من أهل النواحي.\n(٨) من (ن).\n(٩) النيسابوري، أبو حاتم، محدث، ثقة متقن.\n(١٠) أحمد بن الأزهر، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(١١) روح ابن عبادة البصري، ثقة فاضل.\n(١٢) صاحب شهر بن حوشب، صدوق.\n(١٣) صدوق، كثير الإرسال والأوهام.\n(١٤) عبد الرحمن بن غنم الأشعري الشامي، فقيه إمام شيخ أهل فلسطين، حدث عن معاذ وتفقه به، وعمر بن الخطاب وأبي الدرداء وغيرهم، حدث عنه ولده محمَّد، ورجاء بن حيوة وآخرون.\nقال الحافظ، مختلف في صحبته، وذكره العجلي في كبار ثقات التابعين.\nانظر: \"سير أعلام النبلاء\" للذهبي ٤/ ٤٥، (٣٩٧٨).","vol":"8","page":398},{"text":"[٧٩٩] وأخبرنا (١) محمَّد بن حمدويه (٢)، ثنا محمَّد بن يعقوب (٣)، أنبأنا أحمد بن عبد الجبار (٤)، ثنا يونس بن بكير (٥)، عن محمَّد بن إسحاق (٦) -رفعه- دخل حديث بعضهم في بعض قالوا: لما هاجر جعفر بن أبي طالب وأصحابه من أصحاب رسول الله - ﷺ - إلى الحبشة إلى النجاشيِّ واستقرت بهم الدار، وهاجر رسول الله - ﷺ - إلى المدينة، وكان من أمر بدر ما كان، اجتمعت قريش في دار الندوة (٧)، وقالوا: إن لنا في الذين عند النجاشيِّ من أصحاب محمَّد ثأرًا بمن قُتِل منكم ببدر، فاجمعوا مالًا، وأهدوه إلى النجاشيِّ لعلَّه يدفع إليكم من عنده من قومكم، ولينتدب لذلك رجلان من ذوي رأيكم. فبعثوا عمرو بن العاص وعمارة بن أبي معيط مع الهدايا من الأدم (٨) (٩) وغيره. فركبا البحر وأتيا الحبشة،\n_________\n(١) في الأصل: أخبرني. والمثبت من (ب).\n(٢) الإِمام الحافظ الثقة أبو عبد الله الحاكم.\n(٣) أبو العباس الأصم، ثقة.\n(٤) العطاردي ضعيف، وسماعه للسيرة صحيح.\n(٥) الشيباني، صدوق يخطئ.\n(٦) هو المطلبي: صاحب المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(٧) أحدثها قصي بن كلاب وكان يجتمع فيها للمشاورة.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٤٢٣.\n(٨) ليست في الأصل، والمثبت من (ن).\n(٩) الأدم: الجلد.\nانظر: \"شمس العلوم\" لنشوان بن سعيد الحميري ١/ ٢١٠ (الأديم)، \"ترتيب القاموس\" للزاوي ١/ ١٢٣ (أدم).","vol":"8","page":399},{"text":"فلمَّا دخلا على النجاشيِّ سجدا له وسلما عليه وقالا له (١): إن قومنا لك ناصحون شاكرون، ولصلاحك محبون، وإنهم بعثونا إليك؛ لنحذرك هؤلاء (٢) القوم الذين قدموا عليك؛ لأنهم قوم رجل كاذب خرج فينا يزعم أنه رسول الله، ولم يتابعه أحد منا إلَّا السفهاء، وإنا كنا قد ضيّقنا عليهم الأمر وألجأناهم إلى شعب بأرضنا لا يدخله عليهم أحد، ولا يخرج منهم أحد، وقد قتلهم الجوع والعطش. فلمَّا اشتد عليه الأمر بعث إليك ابن عمّه؛ ليفسد عليك دينك، وملكك، ورعيتك، فاحذرهم، وادفعهم إلينا؛ لنكفيكهم، وآية ذلك أنهم إذا دخلوا عليك لا يسجدون لك ولا يحيونك بالتحية التي يحيِّيك بها الناس رغبةً عن دينك وسنتك.\nقال: فدعاهم النجاشيُّ فلمَّا حضروا، صاح جعفر بالباب يستأذن عليك حزب الله تعالى، فقال النجاشيُّ: مرُوا هذا الصائح فليُعد كلامه، ففعل جعفر، فقال النجاشيُّ: نعم. فليدخلوا بأمان الله وحفظه وذمته.\nفنظر عمرو بن العاص إلى صاحبه فقال: ألا تسمع كيف يوطئون لحزب الله وما أجابهم به النجاشيُّ؟ فساءهم ذلك، ثم دخلوا عليه ولم يسجدوا له، فقال له عمرو بن العاص: ألا ترى أنهم يستكبرون أن يسجدوا لك؟ فقال لهم (٣) النجاشيُّ: ما منعكم أن تسجدوا لي\n_________\n(١) من (ن).\n(٢) في الأصل: هذا. والمثبت من (ن).\n(٣) من (ن).","vol":"8","page":400},{"text":"وتحيوني بالتحية التي يحييني بها من أتاني من آفاق (١) الأرض؟ قالوا: نسجد لله الذي خلقك وملكك، وإنما كانت تلك التحية لنا ونحن نعبد الأوثان، فبعث الله تعالى فينا نبيًّا صادقًا، وأمرنا بالتحية التي رضيها الله تعالى لنا، وهي السلام، تحية أهل الجنة في الجنة، فعرف النجاشيُّ أن ذلك حق، وأنه في التوراة والإنجيل.\nقال: أيكم الهاتف: يستأذن عليك حزب الله؟ قال جعفر: أنا، قال: فتكلَّم، قال: إنك ملك من ملوك الأرض ومن أهل الكتاب، وليس يصلح عندك كثرة الكلام ولا الظلم، وأنا أحب أن أجيب عن أصحابي، فمر هذين الرجلين فليتكلم أحدهما ولينصت الآخر فتسمع محاورتنا.\nفقال عمرو لجعفر: تكلَّم، فقال جعفر للنجاشيِّ: سل هذين الرجلين: أعبيد نحن أم أحرار؟ فإن كنَّا عبيدًا أَبَقْنا من أربابنا، فارددنا إليهم، فقال النجاشيُّ: أعبيد هم أم أحرار؟ فقال: لا بل أحرار كرام.\nفقال النجاشيُّ: نجوا من العبودية، ثم قال جعفر: سلهما: هل أرقنا دمًا بغير حق فيقتص منا؟ فقال عمرو: لا، ولا قطرة.\nقال جعفر: سلهما: هل أخذنا أموال الناس بغير حق فعلينا\n_________\n(١) الأفق -بضم الفاء وسكونها مع ضم الهمزة في الحالتين، لغتان فيها- الناحية، جمعها آفاق.\nانظر: \"ترتيب القاموس\" للزاوي ١/ ١٥٩، \"معجم مقايشى اللغة\" لابن فارس ١/ ١١٤ (أفق).","vol":"8","page":401},{"text":"قضاؤها؟ قال النجاشيُّ: يا عمرو، إن كان قنطارًا من ذهب فعليَّ قضاؤه. فقال عمرو: لا، ولا قيراطًا.\nقال النجاشيُّ: فما تطلبون منهم؟\nفقال عمرو: كنا نحن وهم على دين واحد (وأمر واحد) (١) على دين ابائنا فتركوا ذلك الدين واتبعوا غيره، ولزمناه نحن (٢)، وبعثَنَا إليك قومهم؛ لتدفعهم إلينا.\nفقال النجاشيُّ: ما هذا الدين الذي كنتم عليه والدين الذي اتبعتموه؟ اصدقني.\nقال جعفر - ﵁ -: أما الدين الذي كنا عليه فتركناه فهو دين الشيطان وأمره، كنا نكفر بالله تعالى ونعبد الحجارة، وأما الدين الذي تحولنا إليه فدين الله الإِسلام، جاءنا به (٣) من الله ﷿ رسول الله - ﷺ -، وكتاب مثل كتاب ابن مريم موافقًا له.\nفقال النجاشيُّ - ﵁ -: يا جعفر، تكلَّمت بأمر عظيم فعلى رِسْلك، ثم أمر النجاشيُّ فضرب الناقوس، فاجتمع إليه كل قسِّيس وراهب، فلمّا اجتمعوا عنده، قال النجاشيُّ: أنشدكم بالله الذي أنزل الإنجيل على عيسى ﵇، هل تجدون بين عيسى ﵇ وبين يوم (٤) القيامة نبيًّا مرسلا؟ فقالوا: اللهم نعم، قد بشرنا به عيسى وقال: من آمن به فقد\n_________\n(١) من (ن).\n(٢) من (ن).\n(٣) مطموس في الأصل، والمثبت من (ن).\n(٤) الزيادة من (ن).","vol":"8","page":402},{"text":"آمن بي، ومن كفر به فقد كفر بي، فقال النجاشيُّ لجعفر: ماذا يقول لكم هذا الرجل؟ وما يأمركم (١) به؟ وما ينهاكم عنه؟ فقال جعفر: يقرأ علينا كتاب الله تعالى، ويأمرنا بالمعروف، وينهانا عن المنكر، ويأمرنا بحسن الجوار، وصلة الرحم، وبر اليتيم، ويأمرنا أن نعبد الله ﷿ وحده لا شريك له.\nفقال: اقرأ عليَّ شيئًا مما يقرؤه عليكم، فقرأ عليه سورة العنكبوت والروم ففاضت عينا النجاشي وأصحابه بالدمع، وقال: يا جعفر، زدنا من هذا الحديث (٢) الطيّب فقرأ عليهم سورة الكهف، فأراد عمرو أن يغضب النجاشيّ فقال: أنتم تشتمون عيسى وأمه (فقال النجاشيُّ: ما تقول في عيسى وأمّه؟ (٣).\nفقرأ عليهم جعفر (٤) سورة مريم، فلما أتى على ذكر عيسى ومريم ﵉، رفع النجاشيُّ نفاثةً (٥) من سواكه قدر ما تقذى به العين وقال: والله ما زاد المسيح على ما يقول، هذا مثل هذا، ثم أقبل على جعفر وأصحابه وقال: اذهبوا فأنتم شيوم بأرضي يقول: آمنون، من سبَّكم أو آذاكم غرم، ثم قال: أبشروا، ولا تخافوا فلا دهورة اليوم\n_________\n(١) في الأصل: أمركم. والمثبت من (ن).\n(٢) من (ن).\n(٣) من (ن).\n(٤) من (ن).\n(٥) النُّفَاثة: ما يُنْفَث من شظايا السواك.\nانظر: \"غريب الحديث\" للخطّابي ١/ ٩٥، \"شمس العلوم\" لنشوان بن سعيد الحميري ١٠/ ٦٦٩٣ (النفاثة).","vol":"8","page":403},{"text":"على حزب إبراهيم (﵇) (١) قال عمرو: يا نجاشيُّ، ومَن حزب إبراهيم؟ قال: هؤلاء الرهط وصاحبهم الذي جاؤوا من عنده، ومن تبعهم، فأنكر ذلك المشركون، وادعوا في دين إبراهيم، ثم ردَّ النجاشيُّ على عمرو وصاحبه المال الذي حملوه وقال: إنما هديتكم إليَّ رشوة فاقبضوها؛ فإن الله ملَّكني ولم يأخذ مني رشوةً. قال جعفر - ﵁ -: فانصرفنا وكنا في خير دار وأكرم جوار، وأنزل الله ذلك اليوم (٢) في خصومتهم في إبراهيم ﵇ على رسوله - ﷺوهو بالمدينة. (٣)\n_________\n(١) من (ن).\n(٢) من (ن).\n(٣) [٧٩٧] [٧٩٩] الحكم على الإسناد:\nساق الثعلبيّ القصة من ثلاث طرق، ولم يبيّن اختلاف الرواة وعباراتهم ويعرضْها على مناهج المحدثين في الحكم على الأسانيد، وبالنظر إليها يتبيّن أن:\n١ - الطريق الأولى من أوهى الطرق عن ابن عباس، قال السيوطيّ في \"الإتقان\" ٦/ ٢٣٣٦ - وهو يستعرض طرق الرواية عن ابن عباس: .. وأوهى طرقه طريق الكلبيّ عن أبي صالح عن ابن عباس، فإن انضم إلى ذلك رواية محمَّد بن مروان السديّ الصغير، فهي سلسلة الكذب، وكثيرًا ما يخرِّج منها الثعلبيّ والواحدي. انتهى.\n٢ - أما الطريق الثانية فالإسناد مرسل؛ لأن عبد الرحمن بن غنْم من كبار التابعين لم يذكر لما قال مستندًا.\n٣ - أما الطريق الثالثة فهي من رواية محمَّد بن إسحاق، وبالرجوع إلى ما رواه ابن هشام في \"السيرة النبوية\" وغيره من أهل العلم عنه، تبيّن الاختلاف الواضح في السياق، وإن كانت العبارات تجري كلها في معنى ما ذُكر، إلَّا أنه لم ينص على سبب نزول الآية. =","vol":"8","page":404},{"text":"(قوله ﷿) (١): ﴿إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ﴾: (على سنته وملته) (٢).\n﴿وَهَذَا النَّبِيُّ﴾ (يعني: محمدًا - ﷺ -) (٣) ﴿وَالَّذِينَ آمَنُوا﴾ ﴿وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ﴾.\n[٨٠٠] أخبرنا شعيب بن محمَّد (٤)، ثنا مكي بن عبدان (٥)، ثنا\n_________\n= التخريج:\nأخرج عبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٢/ ٧٣ - ٧٤، من طريق شهر بن حوشب: حدثني ابن غنم، أنه لمّا أن خرج أصحاب النبي - ﷺ - إلى النجاشي أدركهم عمرو بن العاص، وعمارة بن أبي معيط فذكر نحوه، وفيه اختصار.\nوانظر: \"سير أعلام النبلاء\" للذهبي ١/ ٤٢٨ - ٤٤٣.\nأما إرسال قريش إلى الحبشة في طلب المهاجرين إليها، فقد رواه جمع من أهل العلم من طريق صحيح فقد أخرج ابن هشام في \"السيرة النبوية\" ١/ ٣٣٤، والإمام أحمد في \"المسند\" ٥/ ٢٩٠ (٢٢٤٩٨)، والبيهقي في \"دلائل النبوة\" ٢/ ٣٠١، وابن كثير في \"البداية النهاية\" ٣/ ٧٩ - ٨٢، وأبو نعيم في \"حلية الأولياء\" ١/ ١١٤ - ١١٧ من طريق ابن إسحاق قال: حدثني الزهريّ عن أبي بكر بن عبد الرحمن بن الحارث بن هشام عن أم سلمة زوج النبي - ﷺ - أنها قالت: فذكرت نحو حديث الباب، وليس فيه أن القصة كانت سببًا لنزول قول الله تعالى: ﴿إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ﴾ الآية.\nقال الهيثميّ في \"مجمع الزوائد\" ٦/ ٧٤ - ٧٧: رواه أحمد ورجاله رجال الصحيح غير ابن إسحاق، وقد صرّح بالسماع.\n(١) من (ن).\n(٢) من (ن).\n(٣) من (ن).\n(٤) العجلي، البيهقي، مستور من أهل النواحي.\n(٥) أبو حاتم، محدث، ثقة متقن.","vol":"8","page":405},{"text":"أحمد (١) بن الأزهر (٢)، ثثا روح (بن عبادة) (٣) (٤)، ثنا سفيان الثوري (٥) ح.\n[٨٠١] وأخبرنا ابن فنجويه (٦) ثنا أبو بكر بن مالك القطيعيُّ (٧)، ثنا عبد الله بن أحمد بن حنبل (٨) حدثني أبي (٩) أثنا يحيى (١٠) وعبد الرحمن] (١١) (١٢)، عن سفيان (١٣)، [عن أبيه] (١٤) (١٥)، عن أبي الضحى (١٦)، عن مسروق (١٧) (١٨)، عن عبد الله (١٩) - ﵁ - قال: قال\n_________\n(١) في الأصل: حماد. وفي (ن): محمَّد. وما أثبتناه الصواب.\n(٢) أبو الأزهر، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٣) من (ن).\n(٤) ثقة، فاضل.\n(٥) ثقة، حافظ، إمام حجة، كان ربما دلس.\n(٦) الحسين بن محمَّد بن الحسين، ثقة صدوق، كثير الرواية للمناكير.\n(٧) أحمد بن جعفر بن مالك ثقة.\n(٨) ثقة.\n(٩) إمام ثقة، حافظ فقيه حجة.\n(١٠) هو ابن سعيد القطان، ثقة، متقن، حافظ.\n(١١) في جميع النسخ: يحيى بن عبد الرحمن، والمثبت من \"مسند أحمد\".\n(١٢) هو ابن مهدي أبو سعيد البصري، ثقة ثبت حافظ.\n(١٣) الثوري، ثقة حافظ فقيه، وكان ربما دلس.\n(١٤) ساقطة من جميع النسخ، والمثبت من مصادر التخريج.\n(١٥) سعيد بن مسروق الثوري، ثقة.\n(١٦) مسلم بن صبيح الهمداني الكوفي، ثقة.\n(١٧) هو ابن الأجدع الهمداني أبو عائشة الكوفي، ثقة.\n(١٨) قوله: عن مسروق، لم ترد في رواية \"المسند\".\n(١٩) ابن مسعود، صحابي مشهور.","vol":"8","page":406},{"text":"رسول الله - ﷺ -: \"لكل نبيٍّ ولاة من النبييِّن، وإن وليي منهم أبي وخليلُ\nربي\" ثم قرأ: ﴿إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَذَا النَّبِيُّ﴾ \" الآية (١).\n_________\n(١) [٨٠٠] [٨٠١] الحكم على الإسناد:\nصحيح.\nالتخريج:\nساق الثعلبيّ الحديث من طريق روح بن عبادة، ومن طريق يحيى، وعبد الرحمن، عن سفيان، عن أبيه عن أبي الضحى، عن مسروق عن عبد الله، إلَّا أن لفظ الإِمام أحمد ليس فيه ذكر لمسروق.\nأما حديث روح بن عبادة:\nفأخرجه الترمذي (٢٩٩٥) كتاب تفسير القرآن، باب ومن سورة آل عمران، وابن أبي حاتم في \"العلل\" ٢/ ٦٣ (١٦٧٧) من طريق سفيان، عن أبيه، عن أبي الضحى، عن مسروق، عن عبد الله مثله، وقد سأل ابن أبي حاتم أباه وأبا زرعة عن هذا الحديث فأجاباه: هذا خطأ؟ رواه المتقنون من أصحاب الثوري عن الثوري، عن أبيه، عن أبي الضحى، عن عبد الله، عن النبي - ﷺ - بمعناه، وليس فيه ذكر لمسروق.\nوأما حديث يحيى بن سعيد القطان وعبد الرحمن بن مهدي:\nأخرجه أحمد في \"المسند\" ١/ ٤٢٩ - ٤٣٠ (٤٠٨٨)، مقرونًا، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٢٦ (٧٣١) عن عبد الرحمن بن مهدي، عن سفيان، عن أبيه، عن أبي الضحى، عن ابن مسعود به، ليس فيه ذكر لمسروق. قال الترمذيّ: هذا أصح.\nقال الشيخ أحمد شاكر: هكذا روي هذا الحديث في الدواوين بالوجهين متصلًا ومنقطعًا، والوصل زيادة ثقة فهي مقبولة ... بل الظاهر عندي: أن هذا ليس اختلافًا على سفيان، وأن سفيان هو الذي كان يصله مرة ويقطعه مرة، ومثل هذا في الأسانيد كثير. انتهى مختصرًا.\nانظر: \"جامع البيان\" للطبري ٦/ ٤٩٨ - ٤٩٩.","vol":"8","page":407},{"text":"<span data-type=\"title\" id=toc-728>٦٩ </span>- قوله﷿ ﴿وَدَّتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ﴾:\nنزلت في معاذ بن جبل، وحذيفة بن اليمان، وعمَّار بن ياسر - ﵃ -، حين في عاهم اليهود إلى دينهم (١)، وقد مضت القصة في سورة البقرة (٢).\nفأنزل الله ﷿: ﴿وَدَّتْ﴾: تمنت ﴿طَائِفَةٌ﴾: جماعة ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يعني: اليهود، ﴿لَوْ يُضِلُّونَكُمْ﴾: يستزلونكم عن دينكم، ويردونكم إلى الكفر (٣).\nوقال (محمَّد بن جرير الطبري) (٤): يهلكونكم (٥)، كما قال الأخطل:\n_________\n(١) التخريج:\nذكر مقاتل في \"تفسيره\" ١/ ٢٨٣، وتقدم في تفسير سورة البقرة، والبغوي في \"معالم التنزيل\" ٢/ ٥٣، والزمخشري في \"الكشاف\" ١/ ٤٣٦، والنيسابوري في \"غرائب القرآن\" ١/ ٣٦٣، وذكر الزيلعيّ في \"تخريج أحاديث وآثار الكشاف\" ١/ ٧٨ - ٧٩ أن الآية نزلت في نفر من اليهود، مطولا، وليس فيه: معاذ بن جبل. قال الزيلعي: غريب، وهو في \"تفسير الثعلبي\" هكذا، من غير سند ولا راوٍ.\nوقال ابن حجر في \"العجاب في بيان الأسباب\" ١/ ٣٥٦: لم أجده مسندًا.\nقال أبو حيَّان في \"البحر المحيط\" ٢/ ٤٨٨: أجمع المفسرون أنها نزلت في معاذ بن جبل وحذيفة وعمّار دعوهم يهود بني النضير وقريظة وقينقاع إلى دينهم.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١١٠.\n(٢) ينظر الجزء المحقق من سورة البقرة من \"تفسير الكشف والبيان\" ٣/ ١١١٣ - ١١١٤ مثله.\n(٣) هو قول ابن عباس كما في \"البحر المحيط\" لأبي حيان ٢/ ٤٨٩.\n(٤) في الأصل: ابن جريج. والمثبت من (ن).\n(٥) انظر هذا القول في: \"جامع البيان\" للطبري ٣/ ٣٠٨، \"بصائر ذوي التمييز\" للفيروزآبادي ٣/ ٤٨١.","vol":"8","page":408},{"text":"كنْت القَذى في مَوْج أكْدَرَ مُزْبِدٍ ... قذَفَ الآتيُّ بِهِ فَضلَّ ضَلالا (١)\nأي: هلك هلاكًا (٢).\n﴿وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-729>٧٠ </span>- قوله - ﷿-: ﴿يَاأَهْلَ الْكِتَابِ﴾\nيعني: اليهود والنصارى ﴿لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ﴾ يعني: القرآن وبيان نعت محمَّد - ﷺ - ﴿وَأَنْتُمْ تَشْهَدُونَ﴾ أن نعته مذكور في التوراة والإنجيل (٣).\n\n<span data-type=\"title\" id=toc-730>٧١ </span>- قوله﷿ ﴿يَاأَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ﴾\nأي: تخلطون ﴿الْحَقَّ بِالْبَاطِلِ﴾: الإِسلام باليهودية والنصرانية (٤)، وقال ابن زيد: التوراة التي نزلت على موسى ﵇\n_________\n(١) ورد البيت في \"ديوان الأخطل\" (ص ٢٤٦) (٤٦) من قصيدة له يهجو فيها جريرا.\nوانظر: \"جامع البيان\" للطبري ٣/ ٣٠٨.\n(٢) قال أبو عمرو بن الأعرابيّ: وأصل الضلال: الغيبوبة، يقال: ضل الماء في اللبن، إذا غاب.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٣٩٣ (ضلل)، \"المحيط في اللغة\" لإسماعيل بن عباد ٧/ ٤٣٢ (ضلّ)، \"غريب الحديث\" للخطابي ١/ ٤٨٤.\n(٣) هو قول الحسن وقتادة والسدي والربيع وابن جريج كما في \"جامع البيان\" للطبري ٣/ ٣٠٩ - ٣١٠، \"البحر المحيط\" لأبي حيان ٢/ ٤٨٩، \"معاني القرآن\" للزجاج ١/ ٤٢٨.\n(٤) انظر هذا الوجه في: \"البحر المحيط\" لأبي حيان ٢/ ٤٩٠. وانظر: \"مجمل اللغة\" لابن فارس ٣/ ٨٠١، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٢٣٠.","vol":"8","page":409},{"text":"﴿بِالْبَاطِلِ﴾ الذي غيرتموه وحرفتموه وضيعتموه (١) وكتبتموه بأيديكم (٢).\n﴿وَتَكْتُمُونَ الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ﴾ أن محمدًا رسول الله، ودينه الحقُّ (٣).\nوقرأ أبو مجلز: (تلبِّسون) بالتشديد (٤)، وقرأ عبيد بن عمير: (لم تلبسوا) و(تكتموا) بغير نون (٥)، ولا وجه له (٦).\n\n<span data-type=\"title\" id=toc-731>٧٢ </span>- قوله - ﷿-: ﴿وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ آمِنُوا﴾ الآية (٧).\nقال السدي، والحسن: تواطأ اثنا (٨) عشر رجلا من يهود خيبر (ومن عرينة) (٩) وقال بعضهم لبعض: ادخلوا في دين محمَّد أول\n_________\n(١) ليس في الأصل، والاستدراك من (ن).\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٣١٥ عن ابن زيد نحوه، مختصرًا.\n(٣) انظر: \"حاشية الصاوي على تفسير الجلالين\" ١/ ٢١٦، \"الفتوحات الإلهية\" للجمل ١/ ٤٧٢.\n(٤) في \"البحر المحيط\" لأبي حيان ٢/ ٤٩١: عن أبي مجلز.\nوانظر: \"الكشاف\" للزمخشري ١/ ١٩٥.\n(٥) في \"البحر المحيط\" لأبي حيان ٢/ ٤٩١: عن عبيد بن عمير.\nوانظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٢٦.\n(٦) قال أبو حيَّان في \"البحر المحيط\" ٢/ ٥١٦: والثابت في لسان العرب أنَّ (لِمَ) لا ينجزم ما بعدها.\nوانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٢٤٧، \"اللباب\" لابن عادل الدمشقي ٥/ ٣١٥.\n(٧) من (ن).\n(٨) في الأصل: اثني. والمثبت من (ن).\n(٩) هكذا في جميع النسخ، وفي \"جامع البيان\" للطبري ٣/ ٣١١ - ٣١٢: كان أحبار =","vol":"8","page":410},{"text":"النهار باللسان دون الاعتقاد، واكفروا به آخر النهار، وقولوا: إنا نظرنا في كتبنا، وشاورنا علماءنا في دين محمد، فوجدنا محمدًا ليس بذاك، وظهر لنا كذبه، وبطلان دينه، فإذا فعلتم ذلك شك أصحابه في دينهم، واتهموه، وقالوا: إنهم أهل كتاب، وهم أعلم به منا، فيرجعون عن دينهم إلى دينكم (١).\nوقال مجاهد، ومقاتل (٢)، والكلبيُّ: هذا في شأن القبلة لما صرفت إلى الكعبة شقَّ ذلك على اليهود؛ لمخالفتهم، فقال كعب ابن الأشرف لأصحابه: آمنوا بالذي أنزل على محمَّد من أمر الكعبة، وصلُّوا إليها أول النهار، ثم اكفروا بالكعبة آخر النهار، وارجعوا (٣) إلى قبلتكم الصخرة لعلَّهم يقولون: هؤلاء أهل كتاب، وهم (٤) أعلم منا، فربما يرجعون إلى قبلتنا (٥).\n_________\n= قرى عربية اثني عشر حبرًا، وكذلك هو في \"الدر المنثور\" للسيوطي ٢/ ٧٥، وفي \"معجم ما استعجم\" للبكري (٣/ ٩٢٩): اسم مكان.\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٣١١ - ٣١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٧٨ عن السدي نحوه، وذكره ابن عادل الدمشقيّ في \"اللباب\" ٥/ ٣١٨ عن الحسن والسدي.\n(٢) ينظر \"تفسيره\" ١/ ٢٨٤.\n(٣) من (ن).\n(٤) في الأصل: وهو، بالإفراد. والمثبت من (ن).\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٣١٢ عن مجاهد، نحوه، وذكره أبو حيَّان في \"البحر المحيط\" ٢/ ٤٩٣ عن مجاهد ومقاتل والكلبي.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٢٩.","vol":"8","page":411},{"text":"فحذَّر الله تعالى نبيه - ﷺ - مكْر هؤلاء القوم، وأطلعه (١) على سرهم، فأنزل الله: ﴿وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ آمِنُوا بِالَّذِي أُنْزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهَار﴾: أوله، سمي وجهًا؛ لأنه أحسنه، وأول ما يواجه به الناظر فيراه، ويقال لأول اليوم: وجه.\nقال (الربيع بن زياد) (٢):\nمن كان مسرورًا بمقتل مالك ... فليأت نسوتنا بوجه نهار (٣)\n﴿وَاكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ﴾: يشكُّون؛ فيرجعون عن دينهم (٤).\n\n<span data-type=\"title\" id=toc-732>٧٣ </span>- قوله - ﷿-: ﴿وَلَا تُؤْمِنُوا إِلَّا لِمَنْ تَبِعَ دِينَكُمْ﴾:\nهذا من كلام اليهود -أيضًا- بعضهم لبعض: لا تؤمنوا، ولا\n_________\n(١) في الأصل: وأطلعهم، بالجمع. والمثبت من (ن).\n(٢) من (ن): وهو الربيع بن زياد العبسيّ، شاعر، مخضرم من قيس عيلان، كان من ندماء النعمان بن المنذر. انظر: \"الأغاني\" لأبي الفرج الأصفهاني ١٩/ ١٠٦، \"أمالي المرتضى\" ٣/ ٤٧، ١٤٩، ١٥١، \"خزانة الأدب\" للبغدادي ٣/ ٥٨٣.\n(٣) ورد البيت في: \"مجاز القرآن\" لأبي عبيدة ١/ ٩٧، \"حماسة أبي تمام\" ٣/ ٢٦، \"جامع البيان\" للطبري ٣/ ٣١٢، \"معاني القرآن\" للزجاج ١/ ٤٢٩، \"لسان العرب\" لابن منظور ١٥/ ٢٢٥ (وجه) والمراد: من كان سره مقتل مالك، وسعد بُهلكه، وشمت لموته، فليأت إلينا من أول النهار؛ ليرى ما فيه نسوتنا من حزن على مالك، وبكاء عليه، وشق جيوب، ولطم خدود، وخمش وجوه. وآية هذا المعنى: قوله بعده:\nيجد النساء حواسرًا يندبنه ... يلطمن أوجههن بالأسحارِ.\n(٤) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٩٣، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤٩٥ (رجع)، \"لسان العرب\" لابن منظور ٨/ ١١٤ (رجع).","vol":"8","page":412},{"text":"تصدقوا، إلَّا لمن تبع دينكم اليهودية (١) أي: يوافق ملتكم، وصلى إلى قبلتكم (٢).\nواللام في قوله: ﴿لِمَنْ﴾ صلة. يعني: لا تؤمنوا إلا من تبع دينكم. يعني: اليهودية، كقوله تعالى: ﴿عَسَى أَنْ يَكُونَ رَدِفَ لَكُمْ﴾ (٣) أي: ردفكم (٤).\n﴿قُلْ إِنَّ الْهُدَى هُدَى اللَّهِ أَنْ يُؤْتَى﴾ الآية (٥). اختلف العلماء والقراء فيه:\nفقراءة العامة: ﴿أَنْ يُؤْتَى﴾ بفتح الألف وقصره (٦)، ووجه هذِه القراءة أن هذا الكلام معترض به بين كلامين، وهو خبر من الله تعالى أن البيان بيانه، وما بعده قوله: ﴿قُلْ إِنَّ الْهُدَى هُدَى اللَّهِ﴾ متصل بالكلام الأول؛ إخبارًا عن قول اليهود بعضهم لبعض،\n_________\n(١) من (ن).\n(٢) انظر: \"معاني القرآن\" للزجاج ١/ ٤٣٠، \"البحر المحيط\" لأبي حيان ٢/ ٤٩٤، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٢٠.\n(٣) النمل: ٧٢.\n(٤) انظر: \"جامع البيان\" للطبري ٣/ ٣١٣، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٢٠، \"البحر المحيط\" لأبي حيان ٢/ ٤٩٤ - ٤٩٥.\n(٥) من (ن).\n(٦) انظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٤، \"الحجة\" لابن زنجلة (ص ١٦٦)، \"الميسر في القراءات\" لمحمد فهد خاروف (ص ٥٩)، \"التذكرة\" لابن غلبون ٢/ ٢٩٠.","vol":"8","page":413},{"text":"ومعنى الآية: ولا تؤمنوا (إلا لمن تبع دينكم) (١): إلا ﴿أَنْ يُؤْتَى أَحَدٌ مِثْلَ مَا أُوتِيتُمْ﴾: من العلم والحكمة والكتاب والحجة والمنِّ والسلوى وفلق البحر وغيرها من الفضائل والكرامات ﴿أَوْ يُحَاجُّوكُمْ﴾: ولا تؤمنوا أن يجادلوكم عند ربكم؛ لأنكم أصح دينًا منهم، وهذا معنى قول مجاهد والأخفش (٢)، وقال ابن جريج وابن وثاب: قالت اليهود لسفلتهم (٣): لا تؤمنوا إلَّا لمن تبع دينكم؛ كراهية أن يؤتى أحد مثل ما أوتيتم فأي فضل يكون لكم عليهم حيث علموا ما علمتم؟ ! وحينئذ ﴿يُحَاجُّوكُمْ عِنْدَ رَبِّكُمْ﴾ فيقولون: (عرفتم أن ديننا أحق، فلا تصدقوهم؛ لئلا يعلموا منكم ما علمتم، ولا يحاجوكم عند ربكم) (٤) (٥)؟ .\nويجوز أن تكون (لا) على هذا القول مضمرة، كقوله تعالى:\n_________\n(١) من (ن).\n(٢) هذا السياق هو قول الطبري كما في \"جامع البيان\" ٣/ ٣١٤، وقد أخرج الطبري في \"جامع البيان\" ٣/ ٣١٤ عن مجاهد، نحوه.\nوانظر قول الأخفش في \"معاني القرآن\" ١/ ٢٢٣ نحوه.\n(٣) السفلة -بكسر المهملة وسكون المعجمة: طغام الناس وأراذلهم وغوغاؤهم، وهو نقيض: العِلْية.\nانظر: \"الصحاح\" للجوهريّ ٥/ ١٧٣٠ (سفل)، \"ترتيب القاموس\" للزاوي ٢/ ٥٧٥ (سفل).\n(٤) ليست في الأصل، و(س)، والاستدراك من (ن).\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٣١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٨٢ عن ابن جريج بمعناه.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ٧٦ - ٧٧.","vol":"8","page":414},{"text":"يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا﴾ (١) ويكون تقديره: ولا تؤمنوا إلَّا لمن تبع دينكم؛ لئلا يؤتى أحد من العلم والفضائل (٢) مثل ما أوتيتم؛ ولئلا يحاجوكم به عند ربكم.\nوقرأ الحسن والأعمش: (إن يؤتى) بكسر الألف (٣)، ووجه هذِه القراءة: أن هذا من قول الله - ﷺ - بلا اعتراض، وأن يكون كلام اليهود تامًّا عند قوله: ﴿إِلَّا لِمَنْ تَبِعَ دِينَكُمْ﴾ ومعنى الآية: قل يا محمد: إن الهدى هدى الله ﴿أَن يُؤتَي﴾ أي: أن يؤتى أحد ما أوتيتم يا أمة محمد، ﴿أَو يُحَاجُّوكُم﴾ يعني: إلَّا أن يحاجوكم: يجادلوكم -يعني: اليهود والنصارى بالباطل، فيقولون: نحن أفضل منكم (٤).\nوقوله: ﴿عِندَ رَبِّكُم﴾: أي: عند فعل ربكم بكم (٥)، ويكون: (أو) على هذا القول، بمعنى: الجحد والنفيِّ، وهذا معنى قول سعيد بن جبير، والحسن، وأبي مالك والكلبيِّ، ومقاتل (٦) (٧).\n_________\n(١) النساء: ١٧٦.\n(٢) من (ن).\n(٣) انظر: \"المحتسب\" لابن جنيّ ١/ ١٦٣، \"البحر المحيط\" لأبي حيان ٢/ ٤٩٧، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١١٤.\n(٤) في الآية أوجه كثيرة ذكرها السمين الحلبي في \"الدر المصون\" ٣/ ٧٢٥٢ - ٢٥٣.\nوانظر: \"الكشاف\" للزمخشري ١/ ٤٣٧.\n(٥) في الأصل: ذلك. والمثبت من (ن).\n(٦) انظر قوله في \"تفسيره\" ١/ ٢٨٤.\n(٧) انظر: \"نظم الدرر\" لبرهان الدين البقاعي ٢/ ١١٤، \"محاسن التأويل\" للقاسميّ ٤/ ١٢٢ - ١٢٣.","vol":"8","page":415},{"text":"وقال الفراء (١): ويجوز أن يكون (أو)، بمعنى: حتى، كما يقال: (تعلّق به أويعطيَك حقَّك) (٢) أي: حتى يعطيك حقك.\nقال أمرؤ القيس:\nفقلتُ له: لا تبكِ عينُك؛ إنما ... نُحاولُ ملكًا، أو نموتَ؛ فنُعذَرا\nأي: حتى نموت (٣).\nومعنى الآية: لا يؤتى أحد مثل ما أوتيتم، وما أعطي أحد مثل ما أعطيتم يا أمة محمد من الدِّين والحجة، حتى يجادلوكم عند ربكم (٤).\nوقرأ ابن كثير: (أن يؤتى) بالمد (٥) وحينئذ يكون في الكلام أختصار تقديره: أن يؤتى (٦) أحد مثل ما أوتيتم يا معشر اليهود من\n_________\n(١) انظر قوله في \"معاني القرآن\" له ١/ ٢٢٣.\n(٢) في الأصل: يعلم ويعطيك حقك. والمثبت من (ن).\nوانظر: \"خزانة الأدب\" للبغدادي ٨/ ٥٤٦.\n(٣) البيت في \"ديوان امرئ القيس\" (ص ١٠٠) (قصيدة رقم ٢١) من قصيدة له يستنجد فيها بملك الروم؛ ليرد ملكه إليه وينتقم له من بني أسد، \"خزانة الأدب\" للبغدادي ٤/ ٤١٢، ٨/ ٥٤٥ - ٥٤٦، \"العين\" للخليل ٨/ ٤٣٨، \"شرح المفصّل\" لابن يعيش ٧/ ٢٢، ٣٣.\n(٤) انظر: \"مفاتيح الغيب\" للرازي ٨/ ٩٥ - ٩٩، \"الخصائص\" لابن جنيّ ١/ ٢٦٣.\n(٥) في \"التذكرة\" لابن غلبون ٢/ ٢٩٠: عن ابن كثير بالمد.\nوانظر: \"التبيان\" للعكبري ١/ ١٣٩، \"الدر المصون\" للسمين الحلبي ٣/ ٢٥٢.\n(٦) من (ن).","vol":"8","page":416},{"text":"الكتاب والحكمة (١) تحسدونهم ولا تؤمنون بهم (٢)، وهذا قول قتادة والربيع، قالا: هذا من قول الله ﷿: قل لهم (٣) يا محمد: إن الهدى هدى الله لمَّا أنزل الله كتابًا مثل كتابكم، وبعث نبيًّا مثل نبيكم، حسدتموه وكفرتم به (٤).\n﴿قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ﴾ الآية (٥)، قال أبو حاتم: (إن معناه) (٦) (لأن)، حذفت لام الجر؛ استخفافًا، وأبدلت مَدَّة، كقراءة من قرأ: ﴿أَنْ كَانَ ذَا مَالٍ وَبَنِينَ﴾ (٧) بالمد. أي: لأن كان (٨).\nوقوله تعالى: ﴿أَو يُحَاجُّوكُم﴾ على هذِه القراءة، رجوع إلى خطاب المؤمنين، ويكون: (أو) بمعنى: (أن) لأنهما حرفا شك وجزاء، ويوضع أحدهما موضع الآخر، وتقدير الآية: وإن يحاجوكم عند ربكم يا معشر المؤمنين، فقل يا محمد: إن الهدى هدى الله ونحن عليه (٩).\n_________\n(١) من (ن).\n(٢) في الأصل: به، بالإفراد. والمثبت من (ن).\n(٣) من (ن).\n(٤) انظر: \"جامع البيان\" للطبري ٣/ ٣١٤، \"مفاتيح الغيب\" للرازي ٨/ ٩٨.\n(٥) من (ن).\n(٦) من (ن).\n(٧) القلم: ١٤.\n(٨) من (ن).\n(٩) هو قول مجاهد، واختيار الطبري، كما في \"جامع البيان\" ٣/ ٣١٤.\nوانظر: \"مفاتيح الغيب\" للرازي ٨/ ٩٦.","vol":"8","page":417},{"text":"ويحتمل: أن يكون الجميع خطابًا للمؤمنين، ويكون نظم الآية: أن يؤتى أحد مثل ما أوتيتم يا معشر المؤمنين فحسدوكم، فقل: إن الفضل بيد الله (١)، وإن حاجوكم فقل: إن الهدى هدى الله، والله أعلم بالصواب، فهذِه وجوه الآية باختلاف القراءات (٢).\nويحتمل أن يكون تمام الخبر عن اليهود عند قوله تعالى: ﴿وَلَعَلَّهُم يَرجِعُونَ﴾ فيكون قوله تعالى: ﴿وَلَا تُؤْمِنُوا إِلَّا لِمَنْ تَبِعَ دِينَكُمْ﴾ إلى آخر الآية من كلام الله ﷿، وذلك أن الله تعالى قال: مثبتًا لقلوب المؤمنين ومشحذًا (٣) لبصائرهم؛ لئلا يشكوا عند تلبيس اليهود وتزويرهم في دينهم، ولا تصدقوا يا معشر المؤمنين إلَّا من يتبع دينكم، ولا تصدقوا أن يؤتى أحد مثل ما أوتيتم من الدين والفضل، ولا تصدقوا أن يحاجوكم في دينكم عند ربكم أو يقدروا عليه، فإن الهدى هدى الله، ﴿وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ (١)\n_________\n(١) ورد في الهامش عند هذا الموضع في الأصل قوله: بيد الله، أي: متصرف به كالشيء في اليد، وهذِه كناية عن قدرة التصرف، والتمكن فيها، والباري تعالى منزه عن الجارحة. لأبي حيَّان. انتهى.\nانظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٩٧.\n(٢) قال الواحدي في \"الوسيط\" ١/ ٤٥٠: وهذِه الآية من مشكلات القرآن وأصعبه تفسيرًا، ولقد تدبرت أقوال أهل التفسير والمعاني في هذِه الآية، فلم أجد قولا يطّرد في الآية من أولها إلى آخرها مع بيان المعنى في النظم. انتهى.\nوبنحوه قال القرطبي في: \"الجامع لأحكام القرآن\" ٤/ ١١٢.\n(٣) الشّحذ: التّحديد.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ٤٢٣، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٢٥٠ (شحذ).","vol":"8","page":418},{"text":"الْعَظِيمِ﴾، فتكون الآية كلها خطابًا من الله ﷿ للمؤمنين عند تلبيس اليهود عليهم؛ لئلا تزلوا ولا ترتابوا، والله أعلم.\nيدل عليه قول الضحاك: إن اليهود قالوا: إنا لنحاجُّ عند ربنا من خالفنا في ديننا. فبيَّن الله تعالى أنهم هم المدحضون المغلوبون، وأن المؤمنين هم الغالبون (١).\nوقال (٢) أهل الإشارة في هذِه الآية: لا تعاشروا إلَّا من يوافقكم على أحوالكم وطريقتكم؛ فإن من لا يوافقكم لا يرافقكم (٣).\n\n<span data-type=\"title\" id=toc-733>٧٤ </span>- قوله تعالى: ﴿يَخْتَصُّ بِرَحْمَتِهِ﴾\nأي: بنبوته ودينه ونعمته (٤) ﴿مَن يَشَاءُ﴾: وفيه بيان أن النبوة ليست بجزاء العمل كما قال بعضهم؛ لأنه تعالى بيَّن أنها فضل من فضله يختص بها من يشاء، ولو كانت جزاء العمل لما قال: ﴿يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ﴾ (٥).\nقال أبو عثمان: أجمل القول، ليبقى معه رجاء الراجي وخوف الخائف.\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣/ ٣١٥، \"معاني القرآن\" للفراء ١/ ٢٢٢ - ٢٢٣.\n(٢) في الأصل: وهل، والمثبت من (ن).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١١٥.\n(٤) هو قول الحسن والربيع ومجاهد، كما في \"تفسير مجاهد\" (ص ١٢٩)، \"جامع البيان\" للطبري ٣/ ٣١٦، \"الوسيط\" للواحدي ١/ ٤٥٠.\n(٥) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٤٩٧، \"فتح القدير\" للشوكاني ١/ ٣٥٣، \"الدر المنثور\" للسيوطي ٢/ ٧٧.","vol":"8","page":419},{"text":"<span data-type=\"title\" id=toc-734>٧٥ </span>- قوله ﷿: ﴿وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ﴾ الآية (١).\nقال أكثر المفسرين (٢): نزلت هذِه الآية في اليهود كلهم، أخبر الله تعالى أن فيهم أمانةً وخيانة (٣)، والقنطار: عبارة عن المال الكثير، والدينار: عن المال القليل (٤)، فإن قيل: أي فائدة فى هذِه الأخبار، وقد علمنا أن الناس كلهم لم يزالوا كذلك، فمنهم الأمين ومنهم الخائن؟\nقلنا: هذا تحذير من عند الله تعالى للمؤمنين أن يأتمنوهم على مالهم أو يغتروا بهم؛ لاستحلالهم (٥) أموال المؤمنين، وهذا كما روي في الخبر؛ أَتَرِعُون عن ذكر الفاجر؟ ! اذكروه بما فيه؛ كي يحذره الناس (٦).\n_________\n(١) من (ن).\n(٢) في الأصل: المفسرون، وليست في (س)، وفي (ن): أكثر المفسرون والمثبت الصواب.\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ٣١٧، \"الوسيط\" للواحدي ١/ ٤٥١، \"معاني القرآن\" للفراء ١/ ٢٢٤.\n(٤) انظر: \"أحكام القرآن\" لابن العربي ١/ ٢٧٥، \"مفاتيح الغيب\" للرازي ٨/ ١٠٠.\n(٥) ليس في الأصل والمثبت من (ن).\n(٦) التخريج:\nأخرج الطبراني في \"المعجم الكبير\" ١٩/ ٤١٨ (١٠١٠)، والبيهقي في \"السنن الكبرى\" ١٠/ ٢١، وفي \"شعب الإيمان\" ٧/ ١٠٩ (٩٦٦٦، ٩٦٦٧)، وابن أبي الدنيا في \"الصمت\" (ص ١٢٨، ٢٢٠)، وفي \"الغيبة والنميمة\" (ص ٧٨) (٨٣)، =","vol":"8","page":420},{"text":"وقال بعضهم: الأمانة راجعة إلى من أسلم منهم، والخيانة راجعة إلى من لم يسلم منهم (١).\nوقال مقاتل (٢): ﴿وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ﴾: هم مؤمنو أهل الكتاب: عبد الله بن سلام وأصحابه.\n﴿وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ﴾ كفار اليهود: كعب بن الأشرف وأصحابه، يقول: منهم من يؤدي الأمانة ولو كثرت، ومنهم من لم يؤدها ولو قلَّت (٣).\n_________\n= والخطيب في \"تاريخ بغداد\" ٣/ ١٨٨، وفي \"الكفاية في علم الرواية\" (ص ٤٢)، والعقيلي في \"الضعفاء\" ١/ ٢٠٢، وابن حبان في \"المجروحين\" ١/ ٢٢٠، وابن عدي في \"الكامل\" ٢/ ٥٩٥ من طرق عن الجارود بن يزيد، عن بهز بن حكيم، عن أبيه، عن جده مرفوعًا، نحوه.\nقال العقيليّ: ليس له من حديث بهز أصل، ولا من حديث غيره، ولا يتابع عليه من طريق تثبت.\nوقال الشيخ الألباني في \"سلسلة الأحاديث الضعيفة\" ٢/ ٥٢ (٥٨٣): موضوع.\nوالجارود بن يزيد النيسابوريّ: كذّبه أبو أسامة وأبو حاتم، وقال يحيى: ليس بشيء.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ٣٨٤.\n(١) هو قول ابن عباس من رواية الضحاك عنه، كما في \"الوسيط\" للواحدي ١/ ٤٥١، \"غرائب التفسير\" للنيسابوري ٣/ ٢٢٥.\n(٢) انظر قوله في \"تفسيره\" ١/ ٢٨٥ نحوه.\n(٣) انظر: \"تفسير ابن عباس\" (ص ٥٠)، \"الوسيط\" للواحدي ١/ ٤٥١، \"الوجيز\" للواحدي ١/ ١٠٥.","vol":"8","page":421},{"text":"وقال جويبر (١) عن الضحاك (٢)، عن ابن عباس - ﵄ -: ﴿وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ﴾ يعني: عبد الله بن سلام أودعه رجل ألفًا ومائتي أوقية من ذهب فأداها إليه فمدحه الله ﷿ على ذلك ﴿وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ﴾ يعني: فنحاص بن عازورا، وذلك أن رجلا من قريش استودعه دينارًا فخانه (٣).\nوفي بعض التفاسير: أن الذي يؤدي الأمانة في هذِه الآية: هم النصارى، والذين لا يؤدونها: هم اليهود (٤).\nوفي قوله: ﴿تَأَمَنهُ﴾ قراءتان: قرأ (الأشهب العقيليُّ): (تِيمنه) بكسر التاء (٥)، وهي لغة بكر وتميم (٦).\n_________\n(١) ضعيف جدًّا.\n(٢) صدوق، كثير الإرسال.\n(٣) الحكم على الإسناد:\nفيه جوبير ضعيف جدًا.\nالتخريج:\nذكره جمع من أهل العلم بدون سند.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١١٥.\nوعلى كل حال، فرواية جويبر عن الضحاك عن ابن عباس شديدة الضعف جدًّا.\nانظر: \"الإتقان\" للسيوطي ٢/ ٢٤٢.\n(٤) في \"روح المعاني\" للألوسي ٣/ ٢٠٢: عن عكرمة.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٨٩.\n(٥) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٤٤، \"البحر المحيط\" لأبي حيان ٢/ ٤٩٩.\n(٦) بكر: قبيلة عظيمة من العدنانية، تنسب إلى بكر بن وائل فيها الشهرة والعدد. =","vol":"8","page":422},{"text":"وفي حرف ابن مسعود - ﵁ -: (ما لك لا): (ما لك لا تِئمنا) (١)، وقراءة العامّة: ﴿تَأمَنهُ﴾ بالألف (٢).\nوالدينار: أصله: دننار -بنونين- فعوضت من إحدى النونين ياء؛ طلبًا للتخفيف؛ لكثرة استعماله، يدل عليه أنك تجمعه: دنانير (٣).\nوفي قوله تعالى: ﴿يُؤَدِّهِ﴾: وأخواته خمس قراءات (٤).\nفقرأها كلها أبو عمرو والأعمش وعاصم برواية أبي بكر وحمزة\n_________\n= وتميم: قبيلة عظيمة من العدنانية، تنسب إلى تميم بن مُرّ، وقعت بين القبيلتين حروب.\nانظر: \"معجم قبائل العرب\" لعمر كحّالة ١/ ٩٣.\n(١) يوسف: ١١.\nقال أبو حيَّان في \"البحر المحيط\" ٢/ ٥٢٣: وقرأ أبي بن كعب: (تئمنه) في الحرفين، و(تئمنا) في يوسف، وقرأ ابن مسعود والأشهب العقيليّ وابن وثّاب: (تيمنه) بتاء مكسورة وياء ساكنة بعدها. انتهى.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٧٤، وفيه: وفي حرف عبد الله: (مالك لا تيمنا على يوسف). وانظر: \"معجم القراءات القرآنية\" لأحمد مختار عمر ١/ ٤١٨، ٢/ ٤٢٧.\n(٢) انظر: \"مشكل إعراب القرآن\" لمكي ١/ ٧٠، \"المحتسب\" لابن جني ١/ ٣٣٠، \"الكشاف\" للزمخشري ١/ ٤٣٨.\n(٣) الدينار: فارسيّ معرّب، دخل في العربية فصار كالعربيِّ.\nانظر: \"المعرّب\" للجواليقيّ (ص ٢٩٠)، \"جمهرة اللغة\" لابن دريد ٢/ ٦٤٠، \"لسان العرب\" لابن منظور ٢/ ٤٣٢ (دنر).\n(٤) انظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٢٧ - ٣٢٩، \"التبيان\" للعكبري ١/ ١٤٠، \"الحجة\" لابن زنجلة (ص ١٦٧)، \"الحجة\" لابن خالويه (ص ١١١).","vol":"8","page":423},{"text":"ساكنة الهاء (١).\nوقرأ أبو جعفر ويعقوب وقالون مختلسة (٢) مكسورة (٣)، وقرأ سلَّام مضمومةً، مختلسة (٤).\nوقرأ الزهريُّ مضمومة مشبَعة (٥)، وقرأ الآخرون مكسورة مشبَعة (٦) فمن سكَّن الهاء، فإن كثيرًا من النحاة خطأه، وقالوا: لأن الجزم ليس في الهاء، وإنما هو فيما قبل الهاء، والهاء: اسم للمكنى، والأسماء لا تجزم (٧).\n_________\n(١) في \"التذكرة\" لابن غلبون ٢/ ٢٩٠: أبو عمرو وأبو بكر وحمزة والمفضل بإسكان الهاء.\nوانظر: \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٨٢، \"السبعة\" لابن مجاهد (ص ٢٠٩)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٤٩.\n(٢) اختلاس الشيء: الأخذ في نهزة ومخاتلة، وبمعنى: اختطفه.\nانظر: \"تاج العروس\" للزبيدي ٨/ ٢٦١، \"شمس العلوم\" لنشوان بن سعيد الحميري ٣/ ١٩٠٨ (خلس).\n(٣) انظر: \"الحجة\" لابن زنجلة (ص ١٦٦ - ١٦٧)، \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٤ - ١١٥.\n(٤) انظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٥ - ١١٦، \"إعراب القرآن\" للنحاس ١/ ٣٨٨.\n(٥) انظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٥ - ١١٦، \"معاني القرآن\" للفراء ١/ ٢٢٣.\n(٦) انظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٥ - ١١٦، \"البحر المحيط\" لأبي حيان ٢/ ٥٢٤.\n(٧) هو الزجاج، كما في \"معاني القرآن\" له ١/ ٤٣٩. =","vol":"8","page":424},{"text":"وقال الفراء (١): هذا مذهب بعض العرب: يجزمون الهاء إذا تحرَّك ما قبلها، ويقولون: ضربتُهْ ضربًا شديدًا، كما يسكنون ميم: أنتم، وقلتم، وأصلها الرفع (٢).\nوأنشد:\nلمَّا رأى أنْ لا دَعَهْ، ولا شِبَعْ ... مالَ إلى أرْطاةِ حِقْفٍ فاضطجَعْ (٣)\nوقال بعضهم: إنما جاز إسكان الهاء في هذا الموضع؛ لأنها وضعت في موضع الجزم وهي الياء الزائدة (٤).\n_________\n= وانظر: \"الكتاب\" لسيبويه ٢/ ٢٩٧، \"الدر المصون\" للسمين الحلبى ٣/ ٢٦٢.\nقال أبو حيَّان في \"البحر المحيط\" ٢/ ٥٢٤ بعد أن ذكر قول الزجاج: وما ذهب إليه أبو إسحاق -يعني: الزجاج- من أن الإسكان غلط، ليس بشيء، إذ هي قراءة في السبعة، وهي متواترة. انتهى.\n(١) انظر قول الفراء في \"معاني القرآن\" ١/ ٢٢٣ نحوه، ولم يذكر البيت المذكور.\n(٢) قال السمين الحلبيّ في \"الدر المصون\" ٣/ ٢٦٢: هذا عجيب من الفراء .. وكلامنا إنما هو في هاء الضمير لا في هاء التأنيث؛ لأن هاء التأنيث لا حظ لها في الحركة البتة.\n(٣) ينسب هذا الرجز إلى منظور بن حبّة الأسديّ.\nانظر: \"المحتسب\" لابن جني ١/ ١٠٧، ١٢٤، \"المخصص\" لابن سيده ٨/ ٢٤، \"شرح المفصل\" لابن يعيش ٩/ ٨٢، \"المنصف\" لابن جنيّ ٢/ ٣٢٩.\n(٤) قال السمين الحلبيّ في \"الدر المصون\" ٣/ ٢٦١ - ٢٦٥: وهو غير سديد.\nوانظر: \"الخصائص\" لابن جني ١/ ٦٣، ٢٦٣، ٣/ ١٦٣، \"شواهد الشافية\" للبغدادي (ص ٢٧٤).","vol":"8","page":425},{"text":"ومن اختلس (١): فإنه اكتفى بالضمة عن الواو، وبالكسرة عن الياء.\nوأنشد الفراء:\nأنا ابن كلاب، وابن أوس، فمن يكن ... قناعه مغطيًا فإني لمجتلي (٢)\nوأنشد سيبويه:\nفإنْ يك غثّا، أو سمينًا، فإنه ... سيجعل عينيه، لنفسه، مَقْنِعا (٣)\nومن أشبع الهاء فعلى الأصل، لما كان الحرف ضعيفًا قوي بالواو في الضم، وبالياء في الكسر.\nقال سيبويه: يجيء بعد هاء المذكر واوٌ أوياءٌ، كما يجيء بعد هاء المؤنث ألف (٤).\nومن ضم الهاء، فعلى الأصل؛ لأن أصل الهاء الضمة، مثل:\n_________\n(١) مطموس في الأصل، والمثبت من (ن).\n(٢) البيت ورد في: \"معاني القرآن\" للفراء ١/ ٢٢٣، \"لسان العرب\" لابن منظور ١٥/ ١٣٠ (غطى)، \"تاج العروس\" للزبيدي ٢٠/ ٢١ (غطى)، \"الصحاح\" للجوهري ٦/ ٢٤٤٧ (غطى).\n(٣) البيت الشعريّ لمالك بن خريم كما في: \"الكتاب\" لسيبويه ١/ ٢٨، \"الأصمعيات\" للأصمعي (ص ٦٧)، \"سمط اللآلي\" للميمني (ص ٧٤٩).\nوبلا نسبة في: \"الإنصاف\" للمرادي ٢/ ٥١٧، \"شرح شواهد الإيضاح\" لعبد الله ابن بري (ص ٢٨٤)، \"المقتضب\" للمبرد ١/ ٣٨.\n(٤) انظر: \"الكتاب\" لسيبويه ١/ ٢٨ - ٢٩، ٢/ ٢٩١، \"المقتضب\" للمبرد ١/ ٢٦٦.","vol":"8","page":426},{"text":"هو، وهما، وهم، ومن كسره قال: لأن قبله ياء وإن كان محذوفًا؛ ولأن ما قبله مكسور (١).\nوقوله تعالى: ﴿إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا﴾: قرأ يحيى بن وثَّاب والأعمش وطلحة بكسر الدال (٢)، والباقون بالضم (٣).\nفمن ضم، فهو من: دام يدوم، وهي اللغة الغالبة (٤)، ومن كسر، فله وجهان:\nقال بعضهم: هو أيضًا (٥) من: دام يدوم، إلَّا أنه على وزن: فعل يَفْعل، تقول: دِمْت تدوم، مثل: مِتّ تموت، قاله الأخفش (٦)، وليس\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ١/ ٣٨٨، \"معاني القرآن\" للفراء ١/ ٢٢٣، \"التيسير\" للداني (ص ٨٩).\n(٢) زاد في \"البحر المحيط\" ٢/ ٥٢٤ أبا عبد الرحمن السلميّ، وابن أبي ليلى، وابن غزوان.\nوانظر: \"معاني القرآن\" للأخفش ١/ ٢٢٤.\n(٣) انظر: \"مشكل إعراب القرآن\" لمكي ١/ ١٦٤، \"التبيان\" للعكبري ١/ ٢٧٣، \"معاني القرآن\" للزجاج ١/ ٤٤١.\n(٤) انظر: \"المشُوفُ المُعْلَم\" لأبي البقاء العكبريّ ١/ ٢٧٩) دوم)، \"تاج العروس\" للزبيدي ١٦/ ٢٥٢ (دوم).\n(٥) مطموس في الأصل، والمثبت من (ن).\n(٦) الأخفش الأوسط.\nفي \"معاني القرآن\" ١/ ٢٢٤ بنحوه.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨٧. قال أبو جعفر النحّاس في \"إعراب القرآن\" ١/ ٣٨٨: وحكى الأخفش: دِمْت تدوم شاذًّا.","vol":"8","page":427},{"text":"في الأفعال الثلاثية فَعِل يَفْعُل بكسر العين في الماضي، وضمها في المستقبل في الصحيح الآخر، فإن فَضِل يَفضُل، ونَعِم ينعُم، وفي المعتل: مت أموت، ودمت تدوم، وهما بلغة تميم (١).\nوقال أكثر العلماء: هو من دام يدوم، فعل يفعل، مثل: خاف يخاف، وهاب يهاب (٢).\nوقوله تعالى: ﴿قَائِمًا﴾: قال ابن عباس: ملحًّا (٣)، وقال مجاهد (٤): ملازمًا، وقال (عطاء وسعيد بن جبير) (٥): مرابطًا. وقال الضحاك (٦): مواظبًا. وقال قتادة (٧): قائمًا يقتضيه.\n_________\n(١) انظر: \"القراءات الشاذة\" لابن خالويه (٢١)، \"الدر المصون\" للسمين الحلبي ٣/ ٢٦٧.\n(٢) انظر: \"معجم مقاييس اللغة\" لابن فارس ٢/ ٣١٥ (دوم).\n(٣) ذكر البغوي في \"معالم التنزيل\" ٢/ ٥٦، والواحدي في \"الوسيط\" ١/ ٤٥١ عن ابن عباس مثله.\n(٤) ينظر قوله في \"جامع البيان\" للطبري ٣/ ٣١٧.\n(٥) في الأصل: سعيد. والمثبت من (ن).\n(٦) قوله ذكره البغوي في \"معالم التنزيل\" ٢/ ٥٦.\n(٧) قوله أخرجه الطبري في \"جامع البيان\" ٣/ ٣١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٨٣ عنه نحوه.\nقال أبو حيَّان في \"البحر المحيط\" ٢/ ٥٢٤: متقاضيًا، بأنواع التقاضي من الخفر والمرافعة إلى الحكّام، فليس المراد هيئة القيام، إنما هو: من قيام المرء على أشغاله. أي: اجتهاده فيها.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٧٨.","vol":"8","page":428},{"text":"وقال السدي (١) قائمًا على رأسه، وقال القتيبيّ: مواظبًا بالاقتضاء (٢)، وأصله: أن المطالب بالشيء يقوم فيه ويتصرف، والتارك له (٣) يقعد عنه، دليله قوله ﷿: ﴿أُمَّةٌ قَائِمَةٌ﴾ (٤) أي: عاملة بأمر الله تعالى، غير تاركة (٥) له (٦).\nوقال أبو روق: ليعترف بما دفعت إليه، ما دمت قائمًا على رأسه، فإن سألته إيَّاه في الوقت، حين تدفعه إليه ردَّه عليك، وإن أنظرته، أو أخرته أنكر وذهب به. ذلك الاستحلال والخيانة؛ بأنهم قالوا: (لَيْسَ عَليْنَا فِى الأُمِّيِّنَ سَبِيلٌ﴾ أي: في مال العرب، نظيره قوله تعالى: ﴿هُوَ الَّذِى بَعَثَ فِى الأُمِّيِّنَ رَسُولًا مِّنهُم﴾ (٧) (٨).\n﴿سَبِيلِ﴾ إثم وحرج (٩)، دليله قوله تعالى: ﴿مَا عَلَى المُحْسِنِينَ مِن\n_________\n(١) قوله: أخرجه الطبري في \"جامع البيان\" ٣/ ٣١٧ عنه نحوه.\nوانظر: \"غرائب التفسير\" للنيسابوري ٣/ ٢٦٦، \"الوجيز\" للواحدي ١/ ١٠٥.\n(٢) في الأصل: الاقتصاد. والمثبت من (ن).\n(٣) من (ن).\n(٤) آل عمران: ١١٣.\n(٥) في الأصل: نادلة. والمثبت من (ن).\n(٦) انظر: \"غرائب التفسير\" للنيسابوري ٣/ ٢٢٦، \"البحر المحيط\" لأبي حيان ٢/ ٥١٠، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٣٥.\n(٧) من (ن).\n(٨) الجمعة: ٢.\n(٩) أصل السبيل: إرسال شيء من علو إلى سفل، وعلى امتداد شيء، وقول الثعلبي: مجاز.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٢٩ (سبل)، \"منال الطالب\" لابن الأثير (ص ٥٨٥)، \"أساس البلاغة\" للزمخشريّ ١/ ٤٣٥.","vol":"8","page":429},{"text":"سَبِيلٍ﴾ (١) وذلك؛ أن اليهود قالوا: لا حرج علينا في حبس أموال العرب التي أحلَّها الله تعالى لنا؛ لأنهم ليسوا على ديننا، -وكانوا يستحلُّون ظلم من خالفهم في دينهم- لم يجعل لهم في كتابنا حرمة (٢).\nقال الكلبيُّ: قالت اليهود: إن الأموال كلها كانت (٣) لنا، فما كان بأيدي العرب منها، فهو لنا وإنما ظلمونا وغصبونا عليها، ولا سبيل علينا في أخذنا إياه منهم (٤).\nوقال الحسن، وابن جريج، ومقاتل (٥): بايع اليهود رجالا (٦) من المسلمين في الجاهلية، فلما أسلموا، تقاضوهم بقية أموالهم، فقالوا: ليس لكم علينا حق، ولا عندنا قضاء؛ لأنكم تركتم دينكم الذي كنتم عليه، وانقطع العهد بيننا وبينكم، وادَّعوا أنهم وجدوا ذلك في كتابهم، فكذبهم الله ﷿ فقال: ﴿وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ﴾ (٧) وفي\n_________\n(١) التوبة: ٩١.\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٥٢٥، \"جامع البيان\" للطبري ٣/ ٣١٨ -\n٣١٩، \"معالم التنزيل\" للبغوي ٢/ ٥٦، \"الوسيط\" للواحدي ١/ ٤٥٢.\n(٣) من (ن).\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١١٨، وابن عادل الدمشقيّ في \"اللباب\" ٣/ ٣٣٦ عن الكلبيّ.\n(٥) ينظر قوله في \"تفسيره\" ١/ ٢٨٥ نحوه.\n(٦) في الأصل: رجلا، بالإفراد. والمثبت من (س)، (ن)، والسياق يقتضي الجمع.\n(٧) انظر: \"جامع البيان\" للطبري ٣/ ٣١٩ عن ابن جريج نحوه، \"معالم التنزيل\" ٢/ ٥٦، عن الحسن وابن جريج ومقاتل، مثله.","vol":"8","page":430},{"text":"الخبر: لما نزلت هذِه الآية قال النبي - ﷺ -: \"كذب أعداء الله، ما مِنْ شيء كلان في الجاهلية إلَّا وهو تحت قدميَّ، إلَّا الأمانة؛ فإنها مؤداة إلى البر والفاجر\" (١).\nويروى عن عبد الرزاق (٢)، عن معمر (٣)، عن أبي إسحاق الهمدانيِّ (٤)، عن صعصعة (٥) أن رجلًا سأل ابن عباس - ﵄ - فقال: إنَّا نصيب في الغزو من أموال أهل الذمة الدجاجة والشاة، فقال ابن عباس: فتقولون ماذا؟ ! قال: نقول (٦): ليس علينا بأس، قال: هذا كما قال أهل الكتاب: ﴿لَيْسَ عَليْنَا فِى الأُمِّيِّنَ سَبِيلٌ﴾ إنهم إذا أدَّوا الجزية لم تحل لكم أموالهم (٧) إلَّا بطيب أنفسهم (٨).\n_________\n(١) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٣١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٨٤: عن سعيد بن جبير مرفوعًا مثله، وفيه زيادة، وإسناده مرسل؛ لأن سعيد بن جبير تابعيّ ثقة، لم يذكر لما قال مستندًا.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ٧٨.\n(٢) هو ابن همام الصنعاني، ثقة حافظ عمي في آخر عمره فتغير، وكان يتشيع.\n(٣) هو ابن راشد الأزدي، ثقة ثبت فاضل.\n(٤) عمرو بن عبد الله السبيعي، ثقة اختلط بآخره.\n(٥) صعصعة بن يزيد، ويقال: ابن زيد. ذكره ابن حبّان في \"الثقات\" ٤/ ٣٨٣، والبخاري في \"التاريخ الكبير\" ٤/ ٣٢٠، وابن أبي حاتم في \"الجرح والتعديل\" ٤/ ٤٤٦، والخطيب في \"تاريخ بغداد\" ٩/ ٣٤١.\n(٦) في الأصل: يقولون. والمثبت من (س)، (ن).\n(٧) في الأصل: أموالكم. والمثبت من (س)، (ن).\n(٨) الحكم على الإسناد: =","vol":"8","page":431},{"text":"ثم قال الله تعالى ردًّا عليهم:\n\n<span data-type=\"title\" id=toc-735>٧٦ </span>- ﴿بَلَى﴾\nأي (١): ليس كما قالوا ولكن ﴿مَن أَوْفىَ بِعَهْدِهِ﴾: الذي عهده الله تعالى إليه في التوراة -من الإيمان بمحمد - ﷺ - والقرآن وأداء الأمانة. والهاء في قوله: ﴿بِعَهْدِهِ﴾ راجعة إلى الله ﷿، وقد جرى ذكره في قوله تعالى (٢): ﴿وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ﴾.\nويجوز أن تكون الهاء عائدة إلى الموفي ﴿وَاتَّقَى﴾: الكفر والخيانة ونقض العهد ﴿فَإِنَّ اللَّهَ يُحِبُّ المُتَّقِينَ﴾، يعني: من هذِه صفته (٣).\n[٨٠٢] أخبرنا أبو عمرو الفراتيُّ (٤) نا أبو نصر السرجسيّ (٥)، قال: حدثنا محمد بن الفضل (٦)، ثنا إبراهيم بن\n_________\n= فيه صعصعة بن يزيد انفرد بالرواية عنه أبو إسحاق السبيعي، ولم يوثقه سوى ابن حبان.\nالتخريج:\nأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٢٣ - ١٢٤، والطبري في \"جامع البيان\" ٣/ ٣١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٨٤، وأبو عبيد القاسم ابن سلاّم في \"الأموال\" (ص ١٤٩) (٤١٥) عن أبي إسحاق به بنحوه.\n(١) من (س)، (ن).\n(٢) من (ن).\n(٣) انظر: \"التبيان\" للعكبري ١/ ١٤٠، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٣٨.\n(٤) أحمد بن أبي لم يذكر بجرح أو تعديل.\n(٥) منصور بن محمد أبو نصر، السَّرْجَسيّ لم أجد فيه جرحًا ولا تعديلًا.\n(٦) أبو عبد الله البلخي، ضعيف.","vol":"8","page":432},{"text":"يوسف (١)، ثنا النضر (٢)، عن أشعث (٣)، عن الحسن (٤) قال: قال رسول الله - ﷺ -: \"ثلاث من كن فيه فهو منافق، وإن صلى وصام وزعم أنه مؤمن: من إذا حدَّث كذب، وإذا وعد أخلف، وإذا اؤتمن خان\" (٥).\n[٨٠٣] وأخبرنا (أحمد بن أبيٍّ) (٦)،\n_________\n(١) أبو إسحاق البلخي الماكياني، صدوق نقموا عليه الإرجاء.\n(٢) النضر بن شميل، ثقة ثبت.\n(٣) أشعث بن عبد الملك الحمراني ثقة فقيه.\n(٤) البصري ثقة فقيه كان يرسل كثيرًا ويدلس.\n(٥) [٨٠٢] الحكم على الإسناد:\nمرسل، وفيه شيخ المصنف وشيخ شيخه لم يذكرا بجرح أو تعديل، وفيه أيضًا محمد بن الفضل ضعيف.\nالتخريج:\nلم أجد من أخرجه من هذا الوجه، ولن أخرج ابن عدي في \"الكامل\" ٧/ ٣٢٣ من طريق شبابة بن سوار، ثنا محمد المحرم قال: سمعت الحسن يقول: قال رسول الله - ﷺ - .. فذكر نحوه.\nقال ابن عديّ: ومحمد المحرم هذا هو قليل الحديث، ومقدار ما يرويه ما لا يتابع عليه.\nوقال ابن طاهر المقدسيّ في \"ذخيرة الحفاظ\" ٢/ ١١٨٣ (٢٥٢٣): رواه محمد المحرم .. والمحرم هذا ضعيف. وأصل الحديث صحيح من غير هذا الوجه، فقد أخرج البخاري في كتاب الإيمان، باب علامة المنافق (٣٣)، ومسلم في كتاب الإيمان، باب بيان خصال المنافق (٥٩) من حديث أبي هريرة - ﵁ -، مرفوعًا، بلفظ: \"آية المنافق ثلاث .. \" فذكر مثله.\n(٦) في الأصل: عمرو بن أبيّ. والمثبت من (س)، (ن). ولم يذكر بجرح أو تعديل.","vol":"8","page":433},{"text":"أنبأنا عمران بن موسى (١)، أخبرنا مسدد (٢)، ثنا محمد بن كامل (٣)، أخبرنا (النضر بن إسماعيل) (٤) (٥)، عن (مُطرح بن يزيد) (٦) (٧)، عن (عبيد الله بن زحر) (٨) (٩) عن أبي أمامة - ﵁ - (١٠) قال: قال رسول الله - ﷺ -: \"من اؤتمن على أمانة فأداها -ولو شاء لم يؤدها، زوَّجه الله من الحور العين ما شاء\" (١١).\n[٨٠٤] وأخبرنا أبو عمرو الفراتيُّ (١٢)، أنا أبو عبد الله محمد بن\n_________\n(١) قال الحاكم: كان شيخًا يشبه المشايخ.\n(٢) ثقة.\n(٣) محمد بن كامل المروزيّ: ثقة.\n(٤) في الأصل: النضر بن شميل. والمثبت من (س)، (ن).\n(٥) ليس بالقويّ.\n(٦) في الأكل: مطيع عن زيد، وفي (ن): مطر بن يزيد. والمثبت من (س).\n(٧) مُطَّرح بن يزيد، أبو المهلب الكوفيّ، ضعيف.\nانظر: \"تقريب التهذيب\" لابن حجر (٦٧٥٤)، \"تهذيب التهذيب\" لابن حجر ١٠/ ١٧١.\n(٨) في الأصل، وفي (س): عبد الله بن زحر. والمثبت من (ن).\n(٩) صدوق يخطئ.\n(١٠) الصحابي المشهور.\n(١١) [٨٥٣] الحكم على الإسناد:\nضعيف؛ لأجل مُطّرح، وعبيد الله أرسل عن أبي إمامة؛ فهو منقطع.\nالتخريج:\nلم أجد من ذكره.\n(١٢) لم يذكر بجرح أو تعديل.","vol":"8","page":434},{"text":"محمد الأشجعيّ (١)، ثنا محمد بن الفضل (٢)، ثنا يعلى بن عبيد (٣)، ثنا سفيان (٤)، عن أبي حمزة (٥)، عن الحسن (٦)، عن أبي سعيد الخدري (٧)، عن رسول الله - ﷺ - أنه قال: \"التاجر الصدوق الأمين مع النبيِّين والصديقين والشهداء\" (٨).\n_________\n(١) لم أجده.\n(٢) لم يتبين لي من هو.\n(٣) ثقة، إلَّا في حديثه عن الثوري، ففيه لين.\n(٤) الثوري، الإمام الحجة، كان ربما دلس.\n(٥) عبد الله بن جابر أبو حمزة البصري. مقبول، ووثقه ابن معين وغيره.\nانظر: \"تقريب التهذيب\" لابن حجر (٣٢٤٤)، \"تهذيب الكمال\" للمزي ١٠/ ٥٠.\n(٦) الإمام البصري، ثقة فقيه كان يرسل كثيرًا ويدلس.\n(٧) صحابي مشهور.\n(٨) [٨٠٤] الحكم على الإسناد:\nمنقطع؛ لأن الحسن البصري لم يسمع من أبي سعيد الخدريّ، كما قال: بهز بن أسد.\nانظر: \"تهذيب الثهذيب\" لابن حجر ٢/ ٢٦٧.\nويعلى بن عبيد ليّن في سفيان، وهو هنا يروي عنه.\nالتخريج:\nأخرج الترمذي في \"السنن\" أبواب البيوع، باب ما جاء في التجّار وتسمية النبي - ﷺ - إياهم (١٢٠٩)، والدارمي في \"السنن\" ٢/ ١٦٥٢ (٢٥٨١)، والدارقطني في \"السنن\" ٣/ ٧ من طرق عن أبي حمزة به مثله.\nقال الترمذي: هذا حديث حسن، لا نعرفه إلَّا من هذا الوجه من حديث الثوري عن أبي حمزة، وأبو حمزة اسمه: عبد الله بن جابر وهو شيخ بصري.\nوقال الشيخ الألباني: ضعيف. \"ضعيف سنن الترمذي\" (ص ١٤٥) (٢١٠)، \"ضعيف الجامع الصغير\" (ص ٣٦٨).","vol":"8","page":435},{"text":"[٨٠٥] أخبرنا أبو محمد الحسن بن محمد بن أحمد الشيبانيُّ (١) إملاءً، أنا أبو العباس محمد بن إسحاق بن إبراهيم الثقفيُّ (٢)، ثنا يعقوب بن إبراهيم الدورقيُّ (٣)، ثنا وكيع (٤)، عن الأعمش (٥)، ثنا زيد بن وهب (٦)، عن حذيفة - ﵁ - (٧) قال: حدثنا رسول الله - ﷺ - حديثين: رأيت أحدهما، وأنا أنتظر الآخر:\nحدثنا أن: \"الأمانة نزلت في (جَذْر قلوب الرجال) (٨)، ونزل القرآن فتعلموا من القرآن، وتعلموا من السنة\".\nثم حدثنا عن رفعها فقال: \"ينام الرجل النومة فتنزع الأمانة من قلبه، فيظل أثرها مثل الوَكْت (٩)، ثم ينام الرجل النومة (فتنزع الأمانة من قلبه (١٠)، فيظل أثرها كأثر المجَلْ (١١)، كجمر دحرجته\n_________\n(١) المخلدي، إمام صدوق، مسند عدل.\n(٢) إمام حافظ ثقة.\n(٣) ثقة، وكان من الحفاظ.\n(٤) الإمام الحافظ الثقة.\n(٥) ثقة حافظ، لكنه مدلس.\n(٦) ثقة جليل.\n(٧) صحابي مشهور.\n(٨) في الأصل: جذرة الرجال، والمثبت من (س)، (ن) وهو الموافق لما في كتب التخريج.\n(٩) الوكت: الأثر اليسير في الشيء. انظر: \"لسان العرب\" لابن منظور ١٥/ ٣٨٢ (وكت)، \"ترتيب القاموس\" للزاوي ٤/ ٦٤٩.\n(١٠) من (س)، (ن).\n(١١) المَجْل: هو أثر العمل في الكف. =","vol":"8","page":436},{"text":"على رجلك فتراه منتبرًا، وليس فيه شيء\"، ثم أخذ حذيفة - ﵁ - حصاة فدحرجها على ساقه، قال: فيصبح الناس يتبايعون، ولا يكاد أحد يؤدي الأمانة حتى يقال: إن في بني فلان رجلًا أمينًا، وحتى يقال للرجل: ما أجلده! وما أعقله! وما أظرفه! وما في قلبه مثقال حبة خردل من إيمان، ولقد أتى عليّ حينٌ وما أبالي أيكم بايعت، لئن كان مسلمًا ليردن عليَّ إسلامه، ولئن كان يهوديًّا أو نصرانيًّا ليردن عليَّ ساعيه، فأما اليوم فما كنت لأبايع رجلا منكم إلَّا فلانًا وفلانًا (١).\nقيل: أكمل الديانة: ترك الخيانة، وأعظم الإفلاس: خيانة الناس.\n\n<span data-type=\"title\" id=toc-736>٧٧ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ يشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيْلًا﴾ الآية (٢).\nاختلفوا في سبب (٣) نزول هذِه الآية:\nفقال عكرمة: نزلت في أبي رافع، وكنانة بن أبي الحقيق، وحيي\n_________\n= انظر: \"فتح الباري\" لابن حجر ١١/ ٣٣٤، \"ترتيب القاموس\" للزاوي ٤/ ٢٠٦ (مجَل).\n(١) [٨٠٥] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرج البخاري في كتاب الرقاق، باب رفع الأمانة (٦٤٩٧) وكتاب الفتن، باب إذا بقي في حثالة الناس (٧٠٨٦)، ومسلم في كتاب الإيمان، باب رفع الأمانة (١٤٣) عن حذيفة نحوه.\n(٢) من (س).\n(٣) من (ن).","vol":"8","page":437},{"text":"ابن أخطب، وغيرهم من رؤساء اليهود، كتموا ما عهد الله إليهم في التوراة في شأن محمد - ﷺ - وبدَّلوه، وكتبوا بأيديهم غيره، وحلفوا أنه من عند الله؛ لئلا يفوتهم الرشا والمآكل التي كانت لهم على أتباعهم (١).\nوقال الكلبيُّ: إن ناسًا من علماء اليهود أولي فاقة (٢)، كانوا ذوي حظ من علم التوراة، فأصابتهم سنة (٣)، فأتوا كعب بن الأشرف؛ ليستميروه (٤)، فسألهم كعب بن الأشرف: وهل تعلمون أن هذا الرجل رسول الله في كتابكم؟ قالوا: نعم، وما تعلمه أنت؟ قال: لا، قالوا: فإنا نشهد أنه عبد الله ورسوله.\nقال كعب: لقد قدمتم عليَّ، وأنا أريد أُمِيرُكم وأكسوكم، فحرمكم\n_________\n(١) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٣٢١ عن عكرمة بنحوه مختصرًا، وذكر السمرقندي في \"بحر العلوم\" ١/ ٢٧٩ عن مقاتل نحوه.\nوانظر: \"أسباب النزول\" للواحديّ (ص ١١٥).\n(٢) الفاقة: الفقر.\nانظر: \"منال الطالب\" لابن الأثير (ص ٣٦٢)، \"لسان العرب\" لابن منظور ١٠/ ٣٥٣ (فوف).\n(٣) السّنة: الشديدة المجدبة.\nانظر: \"منال الطالب\" لابن الأثير (ص ١٦)، \"لسان العرب\" لابن منظور ٦/ ٤٠٣ (سنة).\n(٤) الميرة -بكسر الميم-: هي الطعام والقوت.\n\"منال الطالب\" لابن الأثير (ص ١٠١)، \"لسان العرب\" لابن منظور ١٢/ ٢٣١ (مير).","vol":"8","page":438},{"text":"الله خيرًا كثيرًا. قالوا: فإنه شبه لنا، فرويدك بنا حتى نلقاه، فانطلقوا، وكتبوا صفة سوى صفته، ثم أتوا نبي الله - ﷺ - فكلَّموه، ورجعوا إلى كعب، فقالوا له: قد كنا نقول إنه رسول الله، فأتيناه، فإذا هو ليس بالنعت الذي نعت لنا، وأخرجوا الذي كتبوه، ففرح بذلك كعب -عليه لعنة الله إلى يوم القيامة- ومَارَهم، فأنزل الله تعالى هذِه الآية (١).\nدليلها ونظيرها: (قوله ﷿) (٢): ﴿إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلَ اللَّهُ مِنَ الْكِتَابِ وَيَشْتَرُونَ بِهِ ثَمَنًا قَلِيلًا أُولَئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ﴾ (٣) الآية (٤).\n[٨٠٦] حدثنا أبو محمد الشيبانيُّ (٥) إملاءً، أنبأنا أبو العباس الثقفيُّ (محمد بن إسحاق) (٦) (٧)، ثنا قتيبة بن سعيد (٨)، ثنا جرير (٩)، عن\n_________\n(١) التخريج:\nذكره السمرقنديّ في \"بحر العلوم\" ١/ ٢٧٩، والواحدي في \"أسباب النزول\" (ص ١١٢ - ١١٥) عن الكلبيّ من دون سند، وذكره ابن حجر في \"فتح الباري\" ٨/ ٢١٣ عن الكلبيّ، قال: وهي محتملة.\n(٢) من (ن).\n(٣) البقرة: ١٧٤.\n(٤) من (ن).\n(٥) الحسن بن أحمد المخلدي الإمام الصدوق المسند العدل.\n(٦) من (ن).\n(٧) إمام حافظ. ثقة.\n(٨) ثقة، ثبت.\n(٩) جرير بن عبد الحميد الضبي، ثقة، صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.","vol":"8","page":439},{"text":"منصور (١)، عن أبي وائل (٢) قال: قال عبد الله (٣): من حلف يمينًا؛ يستحق به مالًا، وهو فيها فاجر، لقي الله ﷿ وهو عليه غضبان، أنزل الله تعالى تصديق ذلك: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَئِكَ لَا خَلَاقَ لَهُمْ فِي الْآخِرَةِ﴾.\nفقال الأشعث بن قيس: فيَّ نزلت؛ كانت بيني وبين رجل خصومة في بئر، فاختصمنا إلى رسول - ﷺ -، فقال: \"شاهداك أو يمينه\".\nفقلت: ربما أنه حلف، وما يبالي.\nفقال رسول الله - ﷺ -: \"من حلف يمينًا يستحق بها مالًا، هو فيها فاجر لقي الله وهو عليه غضبان\"، فأنزل الله (﷿) (٤) تصديق ذلك، ثم قرأ هذِه الآية: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ﴾ إلى آخر الآية (٥).\n(وقال ابن جريج: إن) (٦) الأشعث بن قيس اختصم هو ورجل إلى\n_________\n(١) ابن المعتمر ثقة ثبت.\n(٢) شقيق بن سلمة ثقة مخضرم.\n(٣) في الأصل: عبد الله بن عمر - ﵄ -. والمثبت من (س)، (ن) وهو عبد الله بن مسعود كما جاء في رواية البخاري وغيره (٤٥٤٩).\n(٤) من (س)، (ن).\n(٥) [٨٠٦] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج البخاري في كتاب الرهن، باب: إذا اختلف الراهن والمرتهن (٢٥١٥)، ومسلم في كتاب الإيمان، باب وعيد من اقتطع حق مسلم بيمين فاجرة، بالنار (١٣٧) عن جرير به نحوه.\n(٦) من (ن).","vol":"8","page":440},{"text":"رسول الله - ﷺ - في أرض كانت في يده لذلك الرجل (أخذها: لتعزُّزه) (١) في الجاهلية، فقال النبي - ﷺ - للرجل: \"أقم بيِّنتك\" فقال الرجل: ليس يشهد لي أحد على الأشعث، قال: \"فلك بيِّنة؟ \"، فقام الأشعث يحلف، فأنزل الله تعالى هذِه الآية فنكل (٢) الأشعث (٣) عن اليمين وقال: إني أشهد الله وأشهدكم أن خصمي صادق، فردَّ إليه أرضه، وزاده من أرض نفسه زيادة كثيرة؛ مخافة أن يبقى في يده شيء من حقه، فهي لعقب (٤) ذلك الرجل بعده (٥).\nوروى باذان (٦) عن ابن عبّاس - ﵄ - قال: نزلت في\n_________\n(١) في الأصل: ليعززه، وفي (س): تعديه. والمثبت من (ن)، كما في \"جامع البيان\" للطبري ٦/ ٥٣١.\n(٢) النكل -بفتحتين-: لغة في النكول، والنكول في اليمين: إذا امتنع.\n\"المحيط في اللغة\" ٦/ ٢٦٥ (نكل)، \"منال الطالب\" (٣٨٤).\n(٣) من (س)، (ن).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن)، والعقب هنا: الولد، والعقب: مؤخر القدم، وأعقب: خلّف عقبًا.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ١٩٧ (عقب)، \"منال الطالب\" لابن الأثير (ص ٢٣١).\n(٥) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٣٢٢ عن ابن جريج، مثله.\nوقال الشيخ أحمد شاكر: هذا حديث مرسل؛ لم يذكر ابن جريج من حدّثه به فهو ضعيف الإسناد.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١١٩، \"روح المعاني\" للألوسي ٣/ ٢٠٤.\n(٦) في الأصل: زاذان، والمثبت من (س)، (ن).","vol":"8","page":441},{"text":"امرئ القيس بن عابس الكنديِّ، استعدى عليه عيدان بن أشوع إلى رسول الله - ﷺ - في أرض كان غلبه عليها، فلم يكن له بيِّنة، فقال امرؤ القيس: لا أعرف ما تقول. فأمره رسول الله - ﷺ - بالحلف، فلمَّا همَّ أن يحلف نزلت هذِه الآية، وامتنع امرؤ القيس أن يحلف، وأقرَّ لعيدان في الأرض بحقه، ودفعه إليه، فقال رسول الله - ﷺ -: \"لك عليها الجنَّة\" (١).\nوقال مجاهد، والشعبيُّ: أقام رجل سِلْعَته أول النهار، فلمَّا كان آخر النهار جاء رجل يساومه فحلف لقد بعتها أول النهار من كذا، ولولا المساء ما باعها، فأنزل الله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ﴾\n_________\n(١) التخريج:\nذكره السمرقندي في \"بحر العلوم\" ١/ ٢٧٩ قال: قال ابن عباس في رواية أبي صالح: نزلت في شأن عبدان بن الأشوع وامرئ القيس بن عابس، فذكره، مختصرًا.\nوذكر البغوي في \"معالم التنزيل\" ٢/ ٥٨، وابن الأثير في \"أسد الغابة\" ٢/ ٢٦٦، وابن حجر في \"الإصابة\" ٢/ ٣٩٢، ١/ ٢٦٢، عن علقمة بن وائل، عن أبيه، قال: تخاصم امرؤ القيس، وربيعة بن عَيْدان في أرض إلى النبي - ﷺ -. فذكر نحوه، وفيه: أن اسم الذي خاصم امرأ القيس ربيعة بن عَيْدان، وعزاه ابن الأثير لابن منده وأبي نعيم. وعزاه ابن حجر: للطبرانيّ.\nورواه مسلم في كتاب الإيمان، باب وعيد من اقتطع حق مسلم؛ بيمين فاجرة بالنار (١٣٧)، عن علقمة بن وائل بن حجر عن أبيه قال: كنت عند رسول الله - ﷺ - فأتاه رجلان يختصمان في أرض .. فذكر معناه، وفيه: قال رسول الله - ﷺ -: \"من اقتطع أرضًا ظالمًا لقي الله وهو عليه غضبان\". وليس فيه: وأقر لعيدان في الأرض بحقه .. إلخ.","vol":"8","page":442},{"text":"الآية (١) (٢) أي: يستبدلون (٣).\n﴿بِعَهدِ اللَّهِ﴾: وأداء الأمانة ﴿وَأَيمَنِهِم﴾: الكاذبة، ﴿ثَمَنًا قَلِيلًا﴾: عرضًا يسيرًا في الدنيا ﴿أُوْلَئِكَ لَا خَلَاقَ لَهُمْ﴾: (لا نصيب لهم) (٤)، ﴿فِى الأَخِرَةِ﴾: ونعيمها وثوابها ﴿وَلَا يُكَلِّمُهُمُ اللَّهُ﴾: كلامًا، وليس هم أهلا لذلك، قاله المفسرون (٥).\nوقال المفضل: ﴿وَلَا يُكَلِّمُهُمُ اللَّهُ﴾: بقبول حجة يحتجون بها (٦)\n_________\n(١) من (س).\n(٢) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٣٢٢ عن الشعبيّ ومجاهد نحوه.\nوقد ورد نحوه مرفوعًا إلى النبي - ﷺ - من حديث: عبد الله بن أبي أوفى ﵄.\nقال ابن حجر في \"فتح الباري\" ٨/ ٢١٣ بعد أن ذكر حديث ابن مسعود وحديث عبد الله بن أبي أوفى، وأنه لا منافاة بينهما: ويحمل على أن النزول كان بالسببين جميعًا، ولفظ الآية أعم من ذلك. وذكر رواية عكرمة والكلبيّ، وقال: وهي محتملة أيضًا، لكن المعتمد في ذلك ما ثبت في \"الصحيح\". انتهى.\nوقال أبو حيَّان الأندلسي في \"البحر المحيط\" ٢/ ٥٢٦: والظاهر أنها في أهل الكتاب؛ لما احتف بها من الآيات التي قبلها، ومن الآيات التي بعدها. انتهى.\n(٣) هذا من المجاز، كما قال الزمخشري في \"أساس البلاغة\" ١/ ٥٠٦ (شروا).\n(٤) من (س)، (ن).\n(٥) انظر: \"معاني القرآن\" للأخفش ١/ ٢٢٣، \"جامع البيان\" للطبري ٣/ ٣٢٠، \"الوسيط\" للواحدي ١/ ٤٥٣، \"بحر العلوم\" للسمرقندي ١/ ٢٧٩، \"معاني القرآن\" للزجاج ١/ ٤٤٢.\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٥٩ - ٤٦٠، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٤٠.","vol":"8","page":443},{"text":"﴿وَلَا يَنظُرُ إِلَيهِمْ﴾ أي: لا يرحمهم، ولا يعطف عليهم، ولا يحسن إليهم، ولا ينيلهم خيرًا (١).\nتقول: نظر فلان لفلان (ونظر إليه) (٢): إذا رحمه وأحسن إليه.\nقال الشاعر (٣):\nفقلت: انظري يا أحسن الناس كلهم ... لذي غُلّةٍ صديان (٤)، قد شفَّه الوجد (٥)\n[٨٠٧] وأخبرنا ابن فنجويه (٦)، ثنا أحمد بن جعفر بن حمدان (٧)، حدثنا أحمد بن محمد بن مروان (٨)، ثنا ابن يحيى السوسيُّ (٩)، ثنا زيد\n_________\n(١) هذا من التأويل المستغنى عنه، والصحيح الذي عليه أهل السنة والجماعة: إثبات ما أثبته الله ورسوله من الألفاظ والمعاني، وننفي ما نفته نصوصهما من الألفاظ والمعاني على قاعدة ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾. [الشورى: ١١].\nانظر: \"شرح العقيدة الطحاوية\" لابن أبي العز (ص ٢٣٧).\n(٢) من (ن).\n(٣) لم أجد من ميزه.\n(٤) في الهامش من (س) قوله: الصديان: العطشان. انتهى.\nقال ابن منظور في \"لسان العرب\" ١٤/ ٤٥٥ (صدى): والصَّدى: العطش الشديد.\n(٥) البيت ذكره أبو حيَّان الأندلسيّ في \"البحر المحيط\" ٢/ ٥٢٧، ولم ينسبه لأحد.\n(٦) الحسين بن محمد بن الحسين، ثقة صدوق كثير الرواية للمناكير.\n(٧) لم يذكر بجرح أو تعديل.\n(٨) لم أجده.\n(٩) لم أجده.","vol":"8","page":444},{"text":"ابن الحُباب (١)، عن جعفر بن سليمان الضبعيُّ (٢) قال (٣): سمعت أبا عمران الجونيُّ (٤) قال: ما نظر الله إلى شيء إلّا رحمه، ولو قضى أن ينظر إلى أهل النار لرحمهم، ولكن قضى أن لا ينظر إليهم (٥).\n﴿وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ﴾.\n[٨٠٧] أخبرنا (الحسن بن أحمد بن محمد المخلديّ) (٦) إملاءً، أنبأنا أبو العبّاس السّراج (٧)، ثنا أبو همّام بن شجاع السكونيّ (٨)، ثنا إسماعيل بن جعفر (٩)، ثنا العلاء بن عبد الرحمن (١٠) (عن معبد\n_________\n(١) صدوق.\n(٢) صدوق زاهد، لكنه كان يتشيع.\n(٣) من (ن).\n(٤) عبد الملك بن حبيب الأزدي ثقة.\n(٥) [٨٠٧] الحكم على الإسناد:\nفيه من لم أجده.\nانظر: \"معالم التنزيل\" للبغوي ٢/ ٥٨ - ٥٩، \"البحر المحيط\" لأبي حيان ٢/ ٥٢٦ - ٥٢٧، \"زاد المسير\" لابن الجوزي ١/ ٤١٠.\n(٦) في الأصل: أبو الحسن بن محمد بن أحمد المخلديّ. والمثبت من (س) و(ن). وهو: الحسن بن أحمد بن محمد المخلديّ الشيباني، الإمام الصدوق. المسند العدل.\n(٧) إمام حافظ ثقة.\n(٨) ثقة.\n(٩) ثقة ثبت.\n(١٠) صدوق، ربما وهم.","vol":"8","page":445},{"text":"ابن كعب السلميّ (١) عن أخيه عبد الله بن كعب (٢) (٣) عن أبي أمامة الحارثيّ (٤) أن رسول الله - ﷺ - قال: \"من اقتطع (حق امرئ مسلم) (٥) بيمينه، فقد أوجب الله له النار، وحرّم عليه الجنّة\" فقال رجل: وإن كان يسيرًا؟ قال: \"وإن كان قضيبًا من أراك\" (٦) (٧).\n_________\n(١) معبد بن كعب السَلَميّ -بفتحتين- مقبول.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٦٢، \"تهذيب التهذيب\" لابن حجر ١٠/ ٢٢٤.\n(٢) عبد الله بن كعب الأنصاريّ. ثقة.\n(٣) في الأصل: سعيد بن كعب. والمثبت من (س)، (ن).\n(٤) صحابي مشهور.\n(٥) في الأصل: شيئًا من حق امرئ مسلم. والمثبت من (س)، (ن).\n(٦) الأراك: شجر السواك.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ٨٣، \"المحيط في اللغة\" لإسماعيل ابن عباد ٦/ ٣٢١ (أرك).\n(٧) [٨٠٨] الحكم على الإسناد:\nإسناده حسن، وهو صحيح لغيره بالمتابعة.\nالتخريج:\nأخرج مسلم في كتاب الإيمان، باب وعيد من اقتطع حق مسلم بيمين فاجرة بالنار (١٣٧)، والنسائي في \"السنن الكبرى\" ٣/ ٤٨١ (٥٩٨٠) من طريق معبد بن كعب السلميّ به، مثله.\nوأخرجه النسائي في الموضع السابق ٣/ ٤٨١ (٥٩٨١)، وابن ماجه في \"السنن\" كتاب الأحكام، باب من حلف على يمين فاجرة (٢٣٢٤) من طريق محمد بن كعب؛ أنه سمع أخاه عبد الله بن كعب به مثله. قال الألبانيّ في \"صحيح سنن ابن ماجه\" ٢/ ٢٥٣ (١٨٩٦): صحيح. وفيه متابعة محمد بن كعب السلميّ الأصغر، وهو ثقة، لأخيه معبد.\nانظر: \"تهذيب الكمال\" للمزي ١٧/ ١٨٣ (٦١٦٣).","vol":"8","page":446},{"text":"[٨٠٩] حدثنا أبو محمد الشيبانيّ (١)، أنبأنا محمد بن إسحاق (٢)، ثنا وهب بن بقيّة الواسطيّ (٣)، ثنا خالد بن عبد الله (٤)، عن عبد الرحمن ابن إسحاق (٥)، عن محمد بن زيد القرشيّ (٦)، عن عبد الله بن أبي أمامة الحارثيّ (٧)، عن عبد الله بن أنيس - ﵁ - (٨) قال: قال رسول الله - ﷺ -: \"أكبر الكبائر: الإشراك بالله، وعقوق الوالدين، واليمين الغموس، والذي نفس محمد (٩) بيده، لا يحلف أحد -وإن كان على مثل جناح بعوضة- كاذبًا، إلَّا كانت وكتة (١٠) في قلبه إلى يوم القيامة\" (١١).\n_________\n(١) إمام صدوق مسند عدل.\n(٢) أبو العباس السراج، إمام حافظ ثقة.\n(٣) ثقة.\n(٤) الطحّان. ثقة، ثبت.\n(٥) صدوق رمي بالقدر.\n(٦) محمد بن زيد بن المهاجر. ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٦٢ (٢٣٢)، \"تهذيب التهذيب\" لابن حجر ٩/ ١٧٣ (٢٥٧).\n(٧) صدوق.\n(٨) صحابي مشهور.\n(٩) من (ن).\n(١٠) الوكتة: الأثر اليسير.\n(١١) [٨٠٩] الحكم على الإسناد:\nإسناده حسن، وهو صحيح لغيره، لشواهده.\nالتخريج:\nأخرج الإمام أحمد في \"المسند\" ٢/ ٤٨٠ (١٠٢٢٦)، والترمذيّ في أبواب =","vol":"8","page":447},{"text":"[٨١٠] وأخبرني أبو محمد الشيباني (١)، أنبانا محمد بن إسحاق (٢)، أنا يوسف بن موسى (٣)، حدثنا جرير (٤)، عن الأعمش (٥)، عن أبي صالح (٦)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"ثلاثة، لا يكلمهم الله، ولا ينظر إليهم يوم القيامة، ولا يزكيهم، ولهم عذاب أليم: رجل على فضل ماء بالطريق فمنع منه ابن السبيل، ورجل بايع رجلا لا يبايعه إلَّا للدنيا؛ فإن أعطاه ما يريد وفَى له، وإلَّا لم يف له، ورجل يساوم رجلا سلعة بعد العصر فحلف بالله لقد أعطي بها كذا وكذا، فصدَّقه الآخر فأخذها\" (٧).\n_________\n= التفسير، باب: ومن سورة النساء (٣٢٠) من طرق عن محمد بن زيد بن مهاجر بن قنفذ التيميّ به، نحوه.\nقال الترمذي: وهذا حديث حسن، غريب.\nوقال الألباني في \"صحيح سنن الترمذي\" ٣/ ٣٧ (٢٤١٧): حسن.\nوله شاهد من حديث عبد الله بن عمرو - ﵄ -: فقد أخرج البخاري في كتاب الإيمان والنذر، باب اليمين الغموس (٦٦٧٥) عن عبد الله بن عمرو مرفوعًا، نحوه، وليس فيه: \"والذي نفس محمد بيده ... \" وانظر: \"كنز العمال\" للمتقي الهندي ٣/ ٥٤١ (٧٨٠٩).\n(١) إمام صدوق مسند عدل.\n(٢) السراج، إمام حافظ ثقة.\n(٣) القطّان، صدوق.\n(٤) ابن عبد الحميد الضبيّ. ثقة صحيح الكتاب قيل: كان في آخر عمره يهم من حفظه.\n(٥) ثقة حافظ، لكنه مدلس.\n(٦) ذكوان السمان ثقة ثبت.\n(٧) [٨١٠] الحكم على الإسناد: =","vol":"8","page":448},{"text":"[٨١١] وأخبرني ابن فنجويه (١)، ثنا محمد بن الحسن بن بشر (٢)، ثنا أبو بكر بن أبي (٣) الخصيب (٤)، حدثني محمد بن عبدة (٥)، ثنا أبو توبة (٦)،\n_________\n= إسناده حسن، فيه يوسف بن موسى صدوق.\nالتخريج:\nأخرج البخاري في كتاب الشهادات، باب اليمين بعد العصر (٢٦٧٢)، ومسلم في كتاب الأيمان، باب بيان غلظ تحريم إسبال الإزار والمن والعطية (١٠٨)، عن جرير ابن عبد الحميد به مثله، وليس فيه: فصدّقه الآخر. وأخرج البخاري في كتاب المساقاة، باب: إثم من منع ابن السبيل من الماء (٢٣٥٨)، من طريق موسى بن إسماعيل حدثنا عبد الواحد بن زياد، عن الأعمش قال: سمعت أبا صالح يقول: به، نحوه، وفيه تصريح الأعمش بالسماع من أبي صالح؛ فانتفت علّة التدليس.\nوانظر: \"فتح الباري\" لابن حجر ١٣/ ٢٠١ (٧٢١٢)، \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٣٥٨.\n(١) الحسين بن محمد بن الحسين ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) من (س)، (ن).\n(٤) محمد بن أحمد بن المستنير، لم يذكر بجرح أو تعديل.\n(٥) محمد بن الحكم المروزي .. وزعم صاحب \"الزهرة\" أنه نسب إلى جده، وأنه محمد بن عبدة بن الحكم. ثقة، فاضل.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٥٤، \"تهذيب التهذيب\" لابن حجر ٩/ ١٢٤.\n(٦) الربيع بن نافع، أبو توبة الحلبيّ. ثقة حجة عابد.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٢٤٦، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٥٠.","vol":"8","page":449},{"text":"ثنا محمد بن الفرات (١)، قال (٢) سمعت أبا إسحاق (٣) يقول: حدثنا الحارث الأعور (٤) عن علي - ﵁ - (٥) قال: قال رسول الله - ﷺ -: \"إياكم واليمن الفاجرة، فإنها تدع الديار بلاقع (٦) من أهلها\" (٧).\n_________\n(١) التميمي. كذبوه.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٩٩، \"المجروحين\" لابن حبان ٢/ ٢٨١.\n(٢) من (ن).\n(٣) السبيعيّ. ثقة عابد، اختلط بأخرة.\n(٤) كذبه الشعبي في رأيه، ورمي بالرفض، وفي حديثه ضعف، وعامة ما يرويه عن على غير محفوظ.\n(٥) الصحابي المشهور.\n(٦) البلاقع: جمع بلقع، وبلقعة: وهي الأرض القفر التي لا شيء فيها. يريد أن: الحالف بها يفتقر، ويذهب ما في بيته من الرزق.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٥٣، \"غريب الحديث\" لابن قتيبة ١/ ١٥٣.\n(٧) [٨١١] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأن فيه محمد بن الفرات كذاب، والحارث روايته عن علي غير محفوظة.\nالتخريج:\nأخرج ابن عدي في \"الكامل\" ٧/ ٣١٥ من طريق محمد بن الفرات به مثله، وفيه طول.\nقال ابن عدي: وباقي متن الحديث يرويه محمد هذا عن أبي إسحاق، وهو لا شيء في الحديث.\nوقال الشيخ الألباني في \"سلسلة الأحاديث الضعيفة\" ٤/ ٣٥٠ (١٨٧١): ضعيف جدًّا. =","vol":"8","page":450},{"text":"[٨١٢] وأخبرني الحسين بن محمد (١) (ثنا محمد بن الحسن) (٢) (٣) ثنا ابن أبي الخصيب (٤)، ثنا أبو أمية (٥)، ثنا يحيى بن عبد الحميد (٦)، ثنا ابن المبارك (٧)، عن معمر (٨)، عن رجل من بني تميم (٩)، عن (أبي سود) (١٠) (١١) قال: سمعت رسول الله - ﷺ - يقول: \"اليمين الفاجرة تعقم الرحم\" (١٢).\n_________\n= ورواه الخطيب البغداديّ في \"المتفق والمفترق\" ١/ ٥٨٦ (٣٢٦) من طريق محمد قال: قرأت عن أبي إسحاق به نحوه.\nوانظر: \"كنز العمال\" للمتقي الهندي ١٦/ ٦٩٥.\n(١) هو ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) في الأصل: بن الحسين. وليست في (ن)، والمثبت من (س).\n(٤) لم يذكر بجرح أو تعديل.\n(٥) لم أجد من ميّزه.\n(٦) حافظ، إلَّا أنهم اتهموه بسرقة الحديث.\n(٧) الإمام الثقة الثبت.\n(٨) ثقة، ثبت، فاضل.\n(٩) لم أجده من ميّزه.\n(١٠) في الأصل: أبي سويد. وفي (ن): سيود. وفي (س): وسيود. والمثبت من هامش (س).\n(١١) حسّان بن قيس بن أبي سود، التميميّ الحنظليّ - ﵁ -.\nانظر: \"أسد الغابة\" لابن الأثير ٦/ ١٥٥، \"الإصابة\" لابن حجر ٧/ ١٦٤.\n(١٢) [٨١٢] الحكم على الإسناد:\nإسناده ضعيف، فيه يحيى بن عبد الحميد متهم بسرقة الحديث، وفيه مبهم، وفيه من لم يذكر بجرح أو تعديل. =","vol":"8","page":451},{"text":"[٨١٣] وأخبرني الحسين (١)، ثنا أحمد بن محمد بن إسحاق السنيُّ (٢)، ثنا حامد بن محمد بن شعيب (٣)، ثنا سريج بن يونس (٤)، ثنا إسماعيل بن جعفر (٥)، أخبرني العلاء بن عبد الرحمن (٦)، عن أبيه (٧)، عن أبي هريرة - ﵁ - (٨) قال: قال رسول الله - ﷺ -: \"اليمين الفاجرة مَنْفَقَة للسِّلعة، مَمْحَقَة للكسب\" (٩).\n_________\n= التخريج:\nأخرج الإمام أحمد في \"المسند\" ٥/ ٧٩ (٢٧٤٧) من طريق ابن المبارك به، نحوه.\nقال الألبانيّ في \"ضعيف الجامع الصغير\" (ص ٢٦١) (١٨١٣): ضعيف.\nوانظر: \"الدر المنثور\" للسيوطي ٢/ ٨٠، وأخرجه الحسن بن سفيان والبغوي وابن منده، من طريق ابن المبارك نحوه، كما في \"الإصابة\" لابن حجر ٧/ ١٦٥. (١) الحسين بن محمد بن الحسين ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) حافظ ثقة.\n(٣) ثقه.\n(٤) ثقة، عابد.\n(٥) ثقة، ثبت.\n(٦) صدوق، ربما وهم.\n(٧) ثقة.\n(٨) صحابي مشهور.\n(٩) [٨١٣] الحكم على الإسناد:\nإسناده حسن، وهو صحيح لغيره؛ بالمتابعة.\nالتخريج:\nأخرج الحميدي في \"المسند\" ٢/ ٤٤٧ (١٠٣٠)، وأحمد في \"المسند\" ٢/ ٢٣٥ (٧٢٠٧)، والبيهقي في \"السنن الكبرى\" ٥/ ٢٦٥، وابن حبّان في \"صحيحه\" كما =","vol":"8","page":452},{"text":"<span data-type=\"title\" id=toc-737>٧٨ </span>- قوله ﷿: ﴿وَإِنَّ مِنْهُمْ﴾:\nمن الذين تقدم ذكرهم، وهم اليهود ﴿لَفَرِيقًا﴾: طائفة، وهم: كعب بن الأشرف، ومالك بن الصيف، وحييُّ بن أخطب، وأبو ياسر، وصُدَيُّ، وسُعَيَّة بن عمرو الشاعر (١).\n﴿يَلْوُونَ أَلْسِنَتَهُمْ بِالْكِتَابِ﴾.\nقرأ بعض أهل المدينة: (يُلَوُّون)، مضمومة الياء، مفتوحة اللام مشددة الواو؛ على التكثير (٢).\nوقرأ حميد: (يَلُوْن) بواو واحدة، على نيَّة الهمز، ثم ترك الهمز،\n_________\n= في \"الإحسان\" ١١/ ٢٧١ (٤٩٠٦)، والخرائطي في \"مساوئ الأخلاق ومذمومها\" (ص ٦٤) (١١٨) من طرق عن العلاء بن عبد الرحمن به بنحوه.\nوأخرج البخاري في كتاب البيوع، باب: ﴿يَمْحَقُ اللَّهُ الرِّبَا﴾ (٢٠٨٧)، ومسلم في كتاب المساقاة، باب النهي عن الحلف في البيع (١٦٠٦). من طريق ابن شهاب، عن ابن المسيّب، عن أبي هريرة - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: \"الحلف منفقة للسلعة ممحقة للبركة\". وهذا لفظ البخاري.\nوفيه متابعة ابن المسيّب، وهو ثقة، لعبد الرحمن بن يعقوب، ومتابعة ابن شهاب الزهريّ، وهو ثقة، للعلاء بن عبد الرحمن.\nوانظر: \"مسند الحميدي\" ٢/ ٤٤٧ (١٠٣١)، \"السنن الكبرى\" للبيهقي ٥/ ٢٦٥.\n(١) انظر: \"جامع البيان\" للطبري ٣/ ٣٢٤، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٢١، \"معالم التنزيل\" للبغوي ٢/ ٥٩.\n(٢) في \"اللباب\" لابن عادل الدمشقي ٥/ ٣٤١: أبو جعفر وشيبة بن نصاح وأبو حاتم، عن نافع: (يُلوّون). وانظر: \"معالم التنزيل\" للبغوي ٢/ ٥٩، \"البحر المحيط\" لأبي حيان ٢/ ٢٥٧، \"الدر المصون\" للسمين الحلبي ٣/ ٢٧٠، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٢١.","vol":"8","page":453},{"text":"ونقل حركتها إلى اللَّام (١). وقرأ الباقون: بواوين ولام ساكنة مخففة (٢)، ومعناها جميعًا: يعطفون (٣). ﴿أَلْسِنَتَهُمْ بِالْكِتَابِ﴾: بالتحريف، وهو التغيير، وهو ما غيَّروا من صفة محمد - ﷺ -، وآية الرجم (٤).\nيقال: لوى لسانه عن كذا. أي: غيَّره، ولوى الشيء عمَّا كان عليه. أي: غيَّره إلى غيره، ولوى فلانًا عن رأيه: إذا أماله عنه (٥)، ومنه: ليُّ الغريم (٦). قال النابغة الجعديُّ:\n_________\n(١) في \"اللباب\" لابن عادل الدمشقي ٥/ ٣٤٢: عن حميد، ونسبها الزمخشريّ في \"الكشاف\" ١/ ٣٧٧ لمجاهد وابن كثير.\nوانظر: \"معاني القرآن\" للأخفش ١/ ٢٢٤، \"إعراب القرآن\" للنحاس ١/ ٣٩٠، \"المحرر الوجيز\" لابن عطية ١/ ٤٦٠.\n(٢) هي قراءة العامة، كما في: \"إملاء ما من به الرحمن\" للعكبري ١/ ١٤٠، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٤١، \"الدر المصون\" للسمين الحلبي ٣/ ٢٧٠.\n(٣) انظر: \"قطف الأزهار\" للسيوطي ١/ ٦٠٦، \"معاني القرآن\" للزجاج ١/ ٤٣٥، \"جمهرة اللغة\" لابن دريد ١/ ١٦٨.\n(٤) يشير إلى ما أخرجه البخاري في \"صحيحه\" (٦٨٤١)، كتاب الحدود، باب أحكام أهل الذمة، من حديث عبد الله بن عمر - ﵄ - أنه قال: إن اليهود جاءوا إلى رسول - ﷺ -، فذكر قصة المرأة والرجل الزانيين، إلى أن قال: فوضع أحدهم يده على آية الرجم، فقرأ ما قبلها وما بعدها ... الحديث.\n(٥) انظر: \"جمهرة اللغة\" لابن دريد ١/ ١٦٨، ٢٤٦، \"تاج العروس\" للزبيدي ٢٠/ ١٦٤، \"معاني القرآن\" للزجاج ١/ ٤٣٥.\n(٦) يشير إلى ما أخرج النسائي في \"السنن\" كتاب البيوع، باب مطل الغنيّ ٧/ ٣٦٢ - ٣٦٣، وابن ماجه في \"السنن\" كتاب الصدقات، باب الحبس في الديّن والملازمة =","vol":"8","page":454},{"text":"لوى الله علم الغيب عمّن سواه ... وبعلم منه ما دنا وتغيَّرا (١)\nونظير (٢) هذا قوله تعالى: ﴿وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا﴾ (٣) الآية.\n﴿لِتَحْسَبُوُهُ﴾: لتظنوا ما حرَّفوه ﴿مِنَ الْكِتَبِ﴾: الذي أنزله الله (﷿) (٤) ﴿وَمَا هُوَ مِنَ الْكِتَبِ﴾، ﴿وَيَقُولُونَ هُوَ مِنْ عِنْدِ اللَّهِ وَمَا هُوَ مِنْ عِنْدِ اللَّهِ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ﴾: عمدًا ﴿وَهُمْ يَعْلَمُونَ﴾: أنهم كاذبون.\nروى جويبر (٥)، عن الضحاك (٦)، عن ابن عباس - ﵄- أن الآية نزلت في اليهود والنصارى جميعًا، وذلك؛ أنهم حرفوا التوراة والإنجيل، وضربوا كتاب الله بعضه ببعض، وألحقوا به (٧) ما ليس منه،\n_________\n= (٢٤٢٧)، وأحمد في \"المسند\" ٤/ ٣٨٩ (١٩٤٦٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٤٨٦ (٥٠٨٩) من حديث الشريد، مرفوعًا، بلفظ: \"ليّ الواجد يحلّ عرضه وعقوبته\".\nقال الشيخ الألباني في \"صحيح سنن النسائي\" ٣/ ٩٧٠ (٤٣٧٣): حسن.\n(١) في \"لسان العرب\" لابن منظور ١٥/ ٢٦٢ (لوى): عن الجعديّ.\nوانظر: \"وضح البرهان\" لبيان الحق النيسابوري ١/ ٢٤٨، \"شمس العلوم\" لنشوان بن سعيد الحميري ٩/ ٦١٤٦ (لوى).\n(٢) في الأصل: ونظيره. بزيادة الهاء، والمثبت من (س).\n(٣) النساء: ١٣٥.\n(٤) من (ن).\n(٥) ضعيف جدًّا.\n(٦) صدوق، كثير الإرسال.\n(٧) من (س).","vol":"8","page":455},{"text":"وأسقطوا منه الدين الحنيف، فبيَّن الله تعالى كذبهم للمؤمنين (١).\n\n<span data-type=\"title\" id=toc-738>٧٩ </span>- قوله تعالى: ﴿مَا كَانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ﴾\nالآية (٢).\nقال الضحاك، ومقاتل (٣): ﴿مَا كَانَ لِبَشَرٍ﴾ يعني: عيسى ﵇ ﴿أَن يُؤْتِيَهُ اللَّهُ الْكِتَبَ﴾ يعني: الإنجيل. نزلت في نصارى نجران (٤).\nوقال ابن عباس وعطاء (٥): ﴿مَا كَانَ لِبَشَرٍ﴾ يعني: محمدًا - ﷺ - ﴿أَن يُؤْتِيَهُ اللَّهُ الْكِتَابَ﴾ يعني: القرآن، وذلك أن أبا رافع القرظيَّ اليهوديَّ، والرئيس من نصارى نجران قالا (٦): يا محمد، أتريد (٧) أن نعبدك ونتخذك ربًّا؟ ! فقال رسول الله - ﷺ -: \"معاذ الله أن نعبد غير الله، أو نأمر بعبادة غير الله، ما بذلك بعثني الله ﷿، ولا بذاك\n_________\n(١) الحكم على الإسناد:\nضعيف جدًّا، لأجل جويبر الأزدي.\nالتخريج:\nذكر البغوي في \"معالم التنزيل\" ٢/ ٥٩، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ٣٤٤ عن جويبر مثله. وجويبر متروك، والضحاك لم يلق ابن عباس.\n(٢) من (س)، (ن).\n(٣) انظر: \"تفسيره\" ١/ ٢٨٦ مثله.\n(٤) ذكر البغوي في \"معالم التنزيل\" ٢/ ٥٩، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ٣٤٤ عن الضحاك، ومقاتل نحوه.\nوانظر: \"أسباب النزول\" للواحديّ (ص ١١٥ - ١١٦).\n(٥) ذكره ابن عادل الدمشقيّ في \"اللباب\" ٥/ ٣٤٥ عن عطاء.\n(٦) في الأصل: قالوا. بصيغة الجمع، والمثبت من (س).\n(٧) في الأصل: تريد. والمثبت من (س)، (ن).","vol":"8","page":456},{"text":"أمرني\" فأنزل الله تعالى هذِه الآية (١).\nوقال الحسن: بلغني أن رجلا قال: يا رسول الله، نسلِّم عليك كما يسلم بعضنا على بعض، أفلا نسجد لك؟ ! قال: \"لا ينبغي لأحد أن يسجد لأحد من (٢) دون الله، ولكن أكرموا نبيكم، واعرفوا الحق لأهله\" فأنزل الله تعالى: ﴿مَا كَانَ لِبَشَرٍ﴾ (٣)، يعني: ما ينبغي لبشر. كقوله تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا﴾ (٤)، وقوله: ﴿مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا﴾ (٥) يعني: ما ينبغي (٦).\n_________\n(١) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٣٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٠، عن ابن عباس نحوه، ورواه ابن هشام في \"السيرة النبوية\" ١/ ٥٥٤، عن ابن إسحاق بنحوه.\nوانظر: \"أسباب النزول\" للواحدي (ص ١١٥ - ١١٦).\n(٢) من (ن).\n(٣) التخريج:\nأخرج عبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٢/ ٨٢ عن الحسن مثله.\nوانظر: \"أسباب النزول\" للواحدي (ص ١١٦) ورواية الحسن بلاغ؛ فالإسناد منقطع.\nقال الإمام السيوطيّ في \"قطف الأزهار\" ١/ ٦٠٦: قد صح أنها نزلت فيمن قال من اليهود للنبي - ﷺ -: أتريد أن نعبدك، كما عبدت النصارى عيسى.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٩٨.\n(٤) النساء: ٩٢.\n(٥) النور: ١٦.\n(٦) انظر: \"قطف الأزهار\" للسيوطي ١/ ٦٠٦ - ٦٠٧، \"معاني القرآن\" للزجاج ١/ ٤٣٥.","vol":"8","page":457},{"text":"وقال بعض أهل المعاني: هذِه الآية منقولة، و(إن) بمعنى اللام، وتقدير الآية: ما كان لبشر ليقول ذلك، نظيره قوله تعالى: ﴿مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ﴾ (١) (أي: ما كان الله ليتخذ ولدًا) (٢) وقوله (﷿) (٣) ﴿وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ﴾ (٤) أي: ما كان لنبي ليغل (٥).\nوالبشر: جمع بني آدم، لا واحد له من لفظه، كالقوم والرهط (٦) والجيش، ويوضع موضع الواحد والجمع (٧).\n﴿وَالْحُكْمَ﴾ يعني: الفهم والعلم، وقيل: إمضاء الأحكام عن الله تعالى (٨).\n﴿وَالنُّبُوَّةَ﴾ (٩)، نظيره قوله تعالى: ﴿أُولَئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ﴾ (١٠)، ﴿ثُمَّ يَقُولَ للِنِّاسِ﴾: نصب على العطف.\n_________\n(١) مريم: ٣٥.\n(٢) من (س)، (ن).\n(٣) من (ن).\n(٤) آل عمران: ١٦١.\n(٥) انظر: \"معاني القرآن\" للزجاج ١/ ٤٣٥، \"الدر المصون\" للسمين الحلبي ٣/ ٢٧٢ - ٢٧٣.\n(٦) من (ن).\n(٧) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ٢٧٣، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٤٥.\n(٨) انظر: \"لسان العرب\" لابن منظور ١٢/ ١٤٠ (حكم)، \"شمس العلوم\" لنشوان بن سعيد الحميري ٣/ ١٥٣٣ (الحكمة)، \"تاج العروس\" للزبيدي ١٧/ ١٦١ (حكم).\n(٩) في الهامش، من الأصل، عند هذِه الكلمة، قوله: أي: المنزلة الرفيعة له. انتهى.\n(١٠) الأنعام: ٨٩.","vol":"8","page":458},{"text":"وروى محبوب (١)، عن أبي عمرو: (ثم يقولُ) بالرفع على الاستئناف (٢).\n﴿كُونُوا عِبَادًا لِي مِنْ دُونِ اللَّهِ﴾.\nقال ابن عباس - ﵄ -: هذِه لغة مزينة (٣)، يقولون (٤) للعبيد: عباد (٥) ﴿وَلَكِن﴾: يقول: ﴿كُونُواْ﴾ فحذف القول (٦) ﴿رَبَّانِيِنَ﴾\n_________\n(١) هو: محمد بن الحسن بن هلال البصري القرشي، ولاء، ومحبوب لقبه.\nروى عن: خالد الحذاء، وعوف الأعرابي.\nوعنه: أحمد بن حنبل، وسختويه، وأحمد بن نصر.\nضعفه النسائي، وأبو حاتم، وقال ابن معين: ليس به بأس، ووثقه ابن حبان، وقال ابن حجر: صدوق فيه لين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٨٨، \"الثقات\" لابن حبان ٩/ ٣٨، \"تهذيب الكمال\" للمزي ٢٥/ ٧٤، \"تقريب التهذيب\" لابن حجر (٨٣٧).\n(٢) قال أبو جعفر النحاس في \"إعراب القرآن\" ١/ ٣٩٠: والنصب أجود.\nوانظر: \"التبيان\" للعكبري ١/ ١٤١، \"البحر المحيط\" لأبي حيان ٢/ ٥٢٩، \"قطف الأزهار\" للسيوطي ١/ ٦٠٧، \"الدر المصون\" للسمين الحلبي ٣/ ٢٧٣.\n(٣) من (س)، (ن).\nومزينة -بضم الميم وفتح الزاي: قبيلة عربية كبيرة، نسبوا إلى مزينة بنت كلب أم عثمان وأوس، منها بعض الصحابة كالنعمان بن مُقرن المزني.\nانظر: \"اللباب\" لابن عادل الدمشقي ٣/ ٢٠٥، \"المؤتلف والمختلف\" للدارقطنيّ ٢/ ٧٩٨.\n(٤) في الأصل: يقول. بالإفراد، والمثبت من (س).\n(٥) ينظر هذا الوجه في: \"الكتاب\" لسيبويه ١/ ١٧٦، \"المحرر الوجيز\" لابن عطية ١/ ٤٦١.\n(٦) ينظر هذا الوجه في: \"اللباب\" لابن عادل الدمشقي ٥/ ٣٤٧، \"البحر المحيط\" لأبي حيان ٢/ ٥٢٩، \"الدر المصون\" للسمين الحلبي ٣/ ٢٧٥.","vol":"8","page":459},{"text":"اختلفوا فيه، فقال عليٌّ (١)، وابن عباس (٢)، والحسن (٣) والضحاك (٤): كونوا فقهاء علماء (٥).\nوقال مجاهدة فقهاؤهم دون أحبارهم (٦).\nوقال أبو رزين (٧)، وقتادة (٨) والسدي (٩): حكماء علماء.\n_________\n(١) ذكره البغوي في: \"معالم التنزيل\" ٢/ ٦٠، وأبو حيَّان في \"البحر المحيط\" ٢/ ٥٢٩، عن عليّ - ﵁ -.\n(٢) أخرج الطبري في \"جامع البيان\" ٣/ ٣٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩١، عن ابن عباس بنحوه.\nوانظر: \"فتح الباري\" لابن حجر ١/ ١٦١، \"عمدة القاري\" للعيني ١/ ٤٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣/ ٣٢٦ عنه بنحوه.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٦٩٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣/ ٣٢٦ عنه بلفظه.\nوانظر \"البحر المحيط\" لأبي حيان ٢/ ٥٢٩، \"المحرر الوجيز\" لابن عطية ١/ ٤٦٢.\n(٥) انظر: \"قطف الأزهار\" للسيوطي ١/ ٦٠٧، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٤٨ - ٣٤٩.\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ٣٢٦ عن مجاهد نحوه.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٢٥، وسفيان الثوري في \"التفسير\" (ص ٣٦)، والطبري في \"جامع البيان\" ٣/ ٣٢٦ مثله.\n(٨) أخرج الطبري في \"جامع البيان\" ٣/ ٣٢٦ عنه مثله.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٦٢.\n(٩) أخرجه الطبري في \"جامع البيان\" ٣/ ٣٢٦ عنه بنحوه.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٦٢.","vol":"8","page":460},{"text":"وهي رواية عطية عن ابن عباس (١). وروى سعيد بن جبير عنه: فقهاء معلمين (٢).\nوقال مرة بن شراحيل: كان علقمة من الربانيين الذين يعلمون الناس القرآن (٣). وروى فضيل بن عياض (٤)، عن عطاء بن السائب (٥)، عن سعيد بن جبير (٦): حكماء أتقياء (٧).\nوقال ابن زيد: ولاة الناس وقادتهم (٨). وقيل: متعبدين مخلصين (٩).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٣٢٦ من طريق العوفي عن ابن عباس نحوه، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٢ عن عطية، ولم يجاوز به.\n(٢) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٢٩١ من طريق سعيد بن جبير عن ابن عباس نحوه. وأخرجه الطبري في \"جامع البيان\" ٣/ ٣٢٦ من طريق عطاء عن ابن عباس نحوه.\n(٣) ذكر ابن حجر في \"تهذيب التهذيب\" ٧/ ٢٧٧ عن مرة الهمداني مثله.\n(٤) ثقة، عابد، إمام.\n(٥) صدوق، اختلط.\n(٦) ثقة ثبت فقيه.\n(٧) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٣٢٧ عن سعيد بن جبير مثله.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٣٩٢.\n(٨) أخرج الطبري في \"جامع البيان\" ٣/ ٣٢٧ عن ابن زيد بمعناه.\n(٩) انظر: \"قطف الأزهار\" للسيوطي ١/ ٦٠٧.","vol":"8","page":461},{"text":"(وقال عطاء) (١): عظماء، علماء، نصحاء لله في خلقه.\nوقال أبو عبيدة: لم تعرف العرب الربَّانيين. قال أبو عبيدة: سمعت رجلا عالمًا يقول: الربَّانيُّ: العالم بالحلال والحرام، والأمر والنهي، والعارف بأنباء الأمة (وما كان وما يكون) (٢). وقال المؤرج: كونوا ربانيين تدينون لربكم، كأنه فعلانيٌّ: من الربوبية (٣). وكان بعضهم يقول: كأن الأصل: رَبِّيٌّ، فأدخلت الألف؛ للتفخيم، وهو بلسان السريانية، ثم أدخلت النون؛ لسكون الألف، كما قيل: صنعانيٌّ ودارانيٌّ ونجرانيٌّ (٤).\nوقال المبرد: الربانيون: أرباب العلم، واحدها: ربَّان، وهو الذي يرب العلم ويرب الناس: أي يعلمهم ويصلحهم ويقوم بأمرهم، والألف والنون؛ للمبالغة، كما قالوا: ريَّان وعطشان وشبعان وعُريان ونعسان (٥) ووسنان (٦)، ثم ضمت إليه ياء النسبة كما قيل:\n_________\n(١) من (س)، (ن).\n(٢) لم أقف على قول أبي عبيدة في \"مجاز القرآن\" ١/ ٩٧ عند هذِه الآية، إلَّا قوله: لم يعرفوا الربانيين. وذكره البغوي في \"معالم التنزيل\" ٢/ ٦٠ عن أبي عبيدة مثله.\nوانظر: \"واضح البرهان\" لبيان الحق النيسابوري ١/ ٢٤٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٢/ ٦٠، \"البحر المحيط\" لأبي حيان ٢/ ٥٣٠.\n(٤) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ٢٧٥، \"الكتاب\" لسيبويه ٢/ ٨٩، \"معالم التنزيل\" للبغوي ٢/ ٦٠.\n(٥) من (س)، (ن).\n(٦) الوَسَنُ: ثُقْلة النوم.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٣٨٤ (وسن)، \"الكتاب\" لسيبويه ٢/ ٨٩.","vol":"8","page":462},{"text":"لِحْيَانيُّ ورقبانيٌّ وحَمّانيٌّ (١). قال الشاعر (٢):\nلو كنتُ مرتهنًا، في الجو، أنزلني ... منها الحديث، وربانيُّ أحباري (٣) (٤)\nوقد جمع على - ﵁ - هذِه الأقاويل فقال: هو الذي يرب علمه بعمله (٥). وقال محمد بن الحنفية، يوم مات ابن عباس - ﵄ -: مات ربَّانيُّ هذِه الأمة (٦).\n﴿بِمَا كُنُتُمْ﴾ معناه: الوجوب. أي: بما أنتم، كقوله تعالى: ﴿وَكَانَتِ امْرَأَتِي عَاقِرًا﴾ (٧) أي؛ وامرأتي عاقر، وقوله: ﴿مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا﴾ (٨) أي: من هو في المهد (٩).\n_________\n(١) قول المبرد لم أجده.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٦١، \"معاني القرآن\" للزجاج ١/ ٤٣٥.\n(٢) لم أجده.\n(٣) ذكره القرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ٧٩، ولم ينسبه لأحد.\n(٤) ذكر السمين الحلبيّ في \"الدر المصون\" ٣/ ٢٧٥ - ٢٧٦ هذا الوجه بلفظه، ولم يعزه لأحد، والواحدي في \"الوسيط\" ١/ ٤٥٦ عن المبّرد.\n(٥) ذكر البغوي في \"معالم التنزيل\" عن علي مثله ٢/ ٦١.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٣٦.\n(٦) ذكر البغوي في \"معالم التنزيل\" ٢/ ٦١، وأبو حيَّان في \"البحر المحيط\" ٢/ ٥٣٠ عن محمد بن الحنفية مثله.\n(٧) مريم: ٥.\n(٨) مريم: ٢٩.\n(٩) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٣٤٩، \"التبيان\" للعكبري ٢/ ١١٣، \"إعراب القرآن\" للنّحاس ١/ ٣٩٠.","vol":"8","page":463},{"text":"قوله (١): ﴿تُعَلِّمُونَ الْكِتَبَ﴾: قرأ السلمي والنخعيّ وابن جبير والضحاك، وابن عامر والكوفيون: ﴿تُعَلِّمُونَ﴾ بالتشديد (٢) من التعليم واختاره أبو عبيد (٣). وقرأ الباقون (تَعْلَمون) بالتخفيف (٤)، من العلم، واختاره أبو حاتم. قال (أبو حاتم) (٥): وتصديقها: ﴿تَدْرُسُونَ﴾ ولم يقل: تدرّسون (٦). وقرأ الحسن: بفتح التاء والعين وتشديد اللام، على معنى تتعلمون (٧).\n﴿وَبِمَا كنُتُمْ تَدْرُسُونَ﴾: قرأ أبو حيوة: (تدرِسون) من أدَرَس\n_________\n(١) من (س).\n(٢) في \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥١، \"التبصرة\" لمكي (ص ١٧٣): عن الكوفيين وابن عامر.\nوانظر: \"الحجة\" لابن زنجلة (ص ١٦٧).\n(٣) قال أبو حيَّان في \"البحر المحيط\" ٢/ ٥٣٥: لا أرى شيئًا من هذِه التراجيح؛ لأنها كلها منقولة متواترة قرآنًا.\n(٤) انظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥١، \"التبصرة\" لمكي (ص ١٧٣)، \"معالم التنزيل\" للبغوي ٢/ ٦١.\n(٥) في الأصل: أبو عمرو. والمثبت من (س) فالقول قول أبي حاتم.\n(٦) قال السمين الحلبي في \"الدر المصون\" ٣/ ٢٧٧: والقراءتان متواترتان؛ فلا ينبغي الترجيح.\nوانظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥١، \"الحجة\" لابن زنجلة (ص ١٦٧).\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٢٣، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٤١، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥١، \"شرح طيبّة النشر\" لابن الجزري ٤/ ١٦٠.","vol":"8","page":464},{"text":"يُدرِس (١)، وقرأ سعيد بن جبير: (تدرّسون) بالتشديد من التدريس (٢). وقرأ البا قون: ﴿تَدْرُسُونَ﴾ من الدرس. أي: تقرؤون (٣)، نظيره ودليله في الأعراف: ﴿وَدَرَسُواْ مَا فِيْهِ﴾ (٤).\n[٨٤١] أخبرنا ابن فنجويه (٥)، ثنا الفضل بن الفضل الكندي (٦)، ثنا أبو عبد الله محمد بن عبد الله (بن محمد) (٧) بن النعمان الأصفهانيُّ (٨)،\n_________\n(١) هكذا في الأصل، وفي (س)، أما في (ن) فقد ورد قوله: (يدرّسون) بالتشديد من التدريس. انتهى وكلا القراءتين وردتا عن أبي حيوة، كما في \"البحر المحيط\" لأبي حيان ٢/ ٥٣٠، \"الدر المصون\" للسمين الحلبي ٣/ ٢٧٨، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٥٠، ولكن قراءة (تدرِسون) -بكسر الراء-: لغة ضعيفة، كما أشار إلى ذلك السمين الحلبي.\nوانظر: \"المحتسب\" لابن جني ١/ ١٦٣، \"الكشاف\" للزمخشري ١/ ٤٤٥، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥١.\n(٢) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢١)، \"البحر المحيط\" لأبي حيان ٢/ ٥٥٦، \"المحتسب\" لابن جني ١/ ١٦٤.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ٢/ ٥٥٦، \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٧، \"شرح طيّبة النشر\" لابن الجزري (ص ٢٠٨)، \"شرح الهداية\" لابن عمّار المهدوي ١/ ٢٢٦ - ٢٢٧.\n(٤) الأعراف: ١٦٩.\n(٥) الحسين بن محمد بن الحسين ثقة، صدوق كثير الرواية للمناكير.\n(٦) صدوق.\n(٧) من (س)، (ن).\n(٨) لم أجده.","vol":"8","page":465},{"text":"ثنا أسيد بن عاصم (١)، ثنا عامر (بن إبراهيم) (٢) بن لؤي (٣)، ثنا أبو مالك القزويني (٤)، عن جويبر (٥)، عن الضحاك (٦)، عن ابن عباس ﵄ قال: قال رسول الله - ﷺ -: \"ما من مؤمن، من (٧) ذكر (٨) ولا أنثى، حر (٩) ولا مملوك إلَّا ولله -﷿- عليه حق واجب أن يتعلم من القرآن، ويتفقه فيه\" ثم تلا هذِه الآية: ﴿وَلَكِنْ كُونُوا رَبَّانِيِّينَ بِمَا كُنْتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنْتُمْ تَدْرُسُونَ﴾ (١٠).\n_________\n(١) أسيد بن عاصم بن عبد الله الثقفي، أبو الحسين، كان أصغر من أخيه محمد، قال ابن أبي حاتم في \"الجرح والتعديل\" ٢/ ٣١٨: ثقة رضي، مات سنة (٢٧٠ هـ).\nوانظر: \"طبقات المحدثين بأصبهان\" لأبي الشيخ الأصبهاني ٣/ ٢٩، \"سير أعلام النبلاء\" للذهبي ١٢/ ٣٧٨، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٩٤.\n(٢) من (س)، (ن).\n(٣) لم أجده، إلَّا أن يكون عامر بن إبراهيم بن واقد الأصبهانيّ، يروي عنه أسيد بن عاصم، قال ابن حجر: ثقة. مات سنة (٢٠١ هـ) أو (٢٠٢ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٩/ ٣٣٨، \"تقريب التهذيب\" لابن حجر (٣٠٨٥).\n(٤) عمرو بن هاشم أبو مالك الجَنْبي الكوفي. يروي عن جويبر بن سعيد ولم أجد من نسبه بالقزويني قال ابن حجر: لين الحديث، أفرط فيه ابن حبان.\nانظر: \"تهذيب الكمال\" للمزي ١٤/ ٣٥٦، \"ميزان الاعتدال\" للذهبي ٥/ ٣٤٨.\n(٥) ضعيف جدًّا.\n(٦) صدوق كثير الإرسال.\n(٧) من (س).\n(٨) من (س)، (ن).\n(٩) من (س).\n(١٠) [٨١٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا. لأجل جويبر الأزدي. =","vol":"8","page":466},{"text":"<span data-type=\"title\" id=toc-739>٨٠ </span>- قوله ﷿: ﴿وَلَا يَأْمُرَكُمْ أَنْ تَتَّخِذُواْ﴾:\nقرأ الحسن وابن أبي إسحاق وعاصم وحمزة وابن عامر (١): ﴿وَلَا يَأمُرَكُمْ﴾ بنصب الراء عطفًا على قوله: ﴿ثُمَّ يَقُولَ للِنَّاسَ﴾ (٢).\nوقيل: على إضمار (أن) وهو على هذِه القراءة مردود على البشر (٣).\nوقرأ الباقون بالرفع؛ على (٤) الاستئناف والانقطاع من الكلام\n_________\n= وانظر: \"الإتقان\" للسيوطي ٢/ ٢٤٢.\nالتخريج:\nلم أجده مرفوعًا بهذا السياق. ولكن أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٢ من طريق جويبر عن الضحاك قوله، بمعناه. وذكره السيوطي في \"الدر المنثور\" ٢/ ٨٣، ونسبه لابن أبي حاتم وعبد بن حميد، عن الضحاك، قوله بمعناه ..\n(١) في الهامش الأيسر، من الأصل، عند هذِه الكلمة، قوله: ويعقوب وخلف واليزيدي والأعمش (إتحاف) انتهى.\nوانظر: \"إتحاف فضلاء البشر\" للدمياطي (ص ٢٢٦)، \"الكشاف\" للزمخشري ١/ ٤٤٠.\n(٢) قال مكي في \"الكشف عن وجوه القراءات\" ١/ ٣٥٠: قرأه عاصم وحمزة وابن عامر بالنصب.\nوانظر: \"السبعة\" لابن مجاهد (ص ٢١٣)، \"الحجة\" لابن زنجلة (ص ١٦٨)، \"الحجة\" للفارسي ٣/ ٥٧.\n(٣) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٣٥١، \"التبيان\" للعكبري ١/ ١٤١، \"الدر المصون\" للسمين الحلبي ٣/ ٢٧٩.\n(٤) من (س)، (ن).","vol":"8","page":467},{"text":"الأول (١)، يدل عليه قراءة (عبد الله وطلحة) (٢): (ولن يأمركم) (٣) ثم اختلفوا فيه:\nفقال الزجاج: معناه: ولا يأمركم الله (٤).\nوقال ابن جريج وجماعة: ولا يأمركم محمد - ﷺ - (٥). وقيل: ولا يأمركم البشر (٦).\n﴿أَنْ تَنَّخِذُواْ الْمَلَائِكَةَ وَالْنَّبِيِّينَ أَرْبَابًا﴾: كفعل قريش وبني فليح؛ حيث قالوا: الملائكة بنات الله، واليهود والنصارى حيث قالوا في المسيح\n_________\n(١) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٣٥١، \"التبيان\" للعكبري ١/ ١٤١، \"الدر المصون\" للسمين الحلبي ٣/ ٢٧٩.\n(٢) في الأصل: عبد الله بن طلحة. وهو خطأ، والمثبت من (س)، (ن).\nوهما: عبد الله بن مسعود - ﵁ -، كما في \"جامع البيان\" للطبري، وطلحة هو ابن مصرف الكوفيّ، سيد القراء.\nوانظر: \"القطع والائتناف\" للنحاس (ص ٢٢٩).\n(٣) في الأصل: وأن يأمركم. والمثبت من (س)، (ن) ذكرها الطبري في \"جامع البيان\" ٣/ ٣٢٩ عن ابن مسعود.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٨٠، \"معاني القرآن\" للأخفش ١/ ٢٢٥، \"إعراب القرآن\" للنحاس ١/ ٣٤٧.\n(٤) انظر: \"معاني القرآن\" للزجاج ١/ ٤٣٦، \"الوسيط\" للواحدي ١/ ٤٥٧، \"معاني القرآن\" للفراء ١/ ٢٢٤.\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٣٢٩ عن ابن جريج نحوه.\n(٦) انظر: \"جامع البيان\" للطبري ٣/ ٣٢٩، \"شرح الهداية\" لابن عمّار المهدوي ١/ ٢٢٧، \"البحر المحيط\" لأبي حيان ٢/ ٥٣٠ - ٥٣١، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥٠ - ٣٥١.","vol":"8","page":468},{"text":"وعزير ما قالوا (١).\n﴿أَيَأْمُرُكُم بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ﴾: على طريق الإنكار والتعجب: يعني: لا تفعلوا هذا (٢).\n\n<span data-type=\"title\" id=toc-740>٨١ </span>- قوله -﷿- ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ﴾ (٣):\nقرأ سعيد بن جبير: (لمَّا) بتشديد الميم (٤). (وقرأ يحيى بن وثاب والأعمش وحمزة) (٥): (لِمَا) بكسر اللام وتخفيف الميم (٦). وقرأ الباقون: بفتح اللام وتخفيف الميم (٧).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٢/ ٦١ بلفظ: قريش والصابئين. وفي \"معاني القرآن\" للزجاج ١/ ٤٣٦: ويقال: إنهم الصابئون.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٢/ ٦١، \"بحر العلوم\" للسمرقندي ١/ ٢٨٥، \"البحر المحيط\" لأبي حيان ٢/ ٥٣١.\n(٣) في الهامش الأيسر من اللوحة (٤٤) من الأصل قوله: اختلف في ﴿آتَيْتُكُمْ﴾: فنافع وأبو جعفر بالنون والألف بعدها، ضمير المعظم نفسه، وافقهما الحسن. والباقون: بتاء مضمومة والألف (إتحاف) انتهى.\nوانظر: \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٨٤.\n(٤) في \"معجم القراءات القرآنية\" لأحمد عمر مختار ١/ ٤٢٤: عن سعيد بن جبير.\nوانظر: \"إملاء ما من به الرحمن\" للعكبري ١/ ١٤١، \"مفاتيح الغيب\" للرازي ٨/ ١١٧، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٥٦.\n(٥) ما بين القوسين في الأصل: وقرأ حمزة. والزيادة من (س)، (ن).\n(٦) في \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥١: حمزة: بكسر اللام.\nوانظر: \"التبصرة\" لمكي (ص ١٧٣)، \"الحجة\" لا بن زنجلة (ص ١٦٨)، \"السبعة\" لابن مجاهد (ص ٢١٣).\n(٧) انظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥١، \"التبصرة\" لمكي (ص ١٧٣)، \"الحجة\" لابن زنجلة (ص ١٦٨).","vol":"8","page":469},{"text":"فمن فتح اللام وخفف الميم: فقال الأخفش: هي لام الابتداء دخلت على (ما) الخبر، كقول القائل: لزيد أفضل منك، و﴿مَا﴾: اسم موصول، والذي بعده صلة له (١)، وجوابه في قوله تعالى (٢): ﴿لَتُؤمِنُنَّ بِهِ﴾.\nوإن شئت جعلت خبر ﴿مَا﴾ ﴿مِنْ كِتَابٍ﴾: وتكون: ﴿مِنْ﴾ زائدة معناه: لما آتيتكم كتابًا وحكمة، ثم ابتدأ فقال: ﴿ثُمَّ جَاءَكُمْ﴾ (يعني: يجيئكم) (٣) (٤).\nوإن شئت قلت: ثم إن جاءكم رسول مصدق لما معكم ﴿لَتُؤمِنُنَ بِهِ وَلَتَنْصُرُنَّهُ﴾ اللام لام القسم تقديره: والله لتؤمنن به، فأكد أول الكلام بلام التأكيد، وفي آخر الكلام بلام القسم (٥). قال الفراء: من فتح اللام جعلها لامًا زائدة بمنزلة اليمين إذا وقعت على جزاء صيَّرت فعل ذلك\n_________\n(١) من (ن).\n(٢) من (ن).\nوانظر: \"معاني القرآن\" للأخفش ١/ ٢٢٥، \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٣٠٥.\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) هذا قول الأخفش في \"معاني القرآن\" ١/ ٢٢٥.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٢٥، \"مشكل إعراب القرآن\" لمكي ١/ ١٤٧.\n(٥) انظر: \"معاني القرآن\" للزجاج ١/ ٤٣٧، \"الحجة\" لابن زنجلة (ص ١٦٨). قال الزجاج: وهو أجود الوجهين.\nوانظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥٢.","vol":"8","page":470},{"text":"الجزاء على جهة فعل اليمين، وصيَّرت جوابه كجواب اليمين، والمعنى: أي كتاب آتيتكم ثم جاءكم رسول مصدق به (١) لتؤمنن به (٢)، جواب الجزاء في قوله: ﴿لَتُؤمِنُنَّ بِهِ﴾ (٣).\nوقال المبرد والزجاج: هذِه لام التحقيق، دخلت على (ما) الجزاء، كما تدخل (٤) على أن، ومعناه لمهما (٥) آتيتكم من كتاب وحكمة ثم جاءكم رسول مصدق لما معكم لتؤمنن به، اللام في قوله تعالى: ﴿لَتُؤمِنُنَّ﴾ جواب الجزاء، كقوله: ﴿وَلَئِنْ شِئْنَا لَنَذْهَبَنَّ﴾ (٦) ونحوه (٧).\nوقال الكسائي (٨): ﴿لَتُؤمِنُنَّ بِهِ﴾ متصل بالكلام الأول، وجواب الجزاء قوله تعالى: ﴿فَمَن تَوَلَّى بَعْدَ ذَلِكَ﴾ (٩).\n_________\n(١) في الأصل: له. والمثبت من (س)، (ن).\n(٢) ليست في الأصل، والمثبت من (س)، (ن).\n(٣) انظر: \"معاني القرآن\" للزجاج ١/ ٤٣٧، \"روح المعاني\" للألوسي ١/ ٢١٠ - ٢١١، \"معاني القرآن\" للأخفش ١/ ٢٢٥.\n(٤) في الأصل: دخل. والمثبت من (س)، (ن).\n(٥) كذا في جميع النسخ، وفي \"معاني القرآن\" للزجاج ١/ ٤٣٧: لما.\n(٦) الإسراء: ٨٦.\n(٧) انظر: \"الحجة\" لابن زنجلة (ص ١٦٩)، \"الوسيط\" للواحدي ١/ ٤٥٨، \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٣٠٥، \"إعراب القرآن\" للنحاس ١/ ٣٤٨.\n(٨) انظر قوله في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٢٥.\n(٩) انظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥٢، \"معاني القرآن\" للزجاج ١/ ٤٣٧، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٦١.","vol":"8","page":471},{"text":"ومن كسر اللام: فهي لام الإضافة، دخلت على (ما) الَّذي، ومعناه: للذي آتيتكم. يعني: الَّذي أخذ ميثاق النبيِّين؛ لأجل الَّذي آتاهم من كتاب وحكمة، ثم إن جاءكم رسول مصدق لما معكم لتؤمنن به من أخذ الميثاق، ولأن أخذ الميثاق بمنزلة الاستحلاف، وهو يقول في الكلام: أخذت ميثاقك لتفعلن كذا، كأنك تقول: استحلفتك لتفعلن (١).\nوقال صاحب النظم: ومن كسر اللام فهي بمعنى: بَعْد (يعني: بعد) (٢) ما آتيتكم من كتاب وحكمة، كقول النابغة:\nتوهمت آياتٍ لها؛ فعرفتها ... لستة أعوام، وذا العام سابعُ (٣)\nأي: بعد ستة أعوام (٤). ومن شدد الميم فمعناه: حين آتيتكم.\nوقوله تعالى: ﴿آتَيْتُكُمْ﴾: قرأ أهل المدينة (٥): (آتيناكم)\n_________\n(١) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٣٥٩، \"الحجة\" لابن زنجلة (ص ١٦٩)، \"معالم التنزيل\" للبغوي ٢/ ٦١، وهو قول غريب.\n(٢) ليست في الأصل، والمثبت من (س)، (ن).\n(٣) انظر: \"ديوان النابغة\" (ص ٣١)، \"شرح أبيات سيبويه\" لابن السري ١/ ٤٤٧، \"المقتضب\" للمبرد ٤/ ٣٢٢، \"الصاحبي في فقه اللغة\" لابن فارس (ص ١١٣).\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٢٦، \"معاني القرآن\" للزجاج ١/ ٤٣٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥١.\n(٥) في \"معجم القراءات القرآنية\" لأحمد مختار عمر ١/ ٤٢٥: نافع وأبو جعفر\nوالأعرج.\nوانظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥١.","vol":"8","page":472},{"text":"بالألف والنون؛ على التعظيم (١).\nوقرأ الباقون: ﴿آتَيْتُكُمْ﴾ على التفريد (٢)، وهو الاختيار، لموافقة الخط (٣)، ولقوله: ﴿وَأَنَا مَعَكُمْ﴾ والقول مضمر في الآية على الأوجه الثلاثة، تقديرها: وإذ أخذ الله ميثاق النبيين قال (٤).\nواختلف المفسِّرون في المعنيّ بهذِه الآية:\nفقال قوم: إنما أخذ الله الميثاق على الأنبياء أن يصدق بعضهم بعضًا، ويأمر بعضهم بالإيمان ببعض، فذلك معنى النصرة والتصديق، وهذا قول سعيد بن جبير وطاوس وقتادة والحسن والسدي، يدل عليه ظاهر الآية (٥).\n_________\n(١) انظر: \"إملاء ما من به الرحمن\" للعكبري ١/ ١٤١، \"البحر المحيط\" لأبي حيان ٢/ ٥١٣، \"السبعة\" لابن مجاهد (ص ٢١٤)، \"المحتسب\" لابن جني ٢/ ٤٦٧.\n(٢) انظر: \"الحجة\" لابن زنجلة (ص ١٦٩)، \"الكشاف\" للزمخشري ١/ ٣٥١، \"التبصرة\" لمكي (ص ١٧٣).\n(٣) قال مكي في \"الكشف عن وجوه القراءات\" ١/ ٣٥٢: وكذلك: ﴿آتَيْتُكُمْ﴾ بلفظ التوحيد؛ لأن عليه الجماعة.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٦٢.\n(٤) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٣٦٢ - ٣٦٣، \"معالم التنزيل\" للبغوي ٢/ ٦٢، \"الوسيط\" للواحدي ١/ ٤٥٨.\n(٥) انظر: \"بحر العلوم\" للسمرقندي ١/ ٢٨٠ - ٢٨١، \"الوسيط\" للواحدي ١/ ٤٥٨، \"لباب التأويل\" للخازن ١/ ٢٤٥، \"تفسير القرآن\" للسمعانيّ ١/ ٣٣٦ - ٣٣٧.\nوأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٢٤، ومن طريقه الطبري في (جامع البيان\" ٣/ ٣٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٣ عن ابن طاوس، عن أبيه نحوه، مختصرًا. وأخرج الطبري في \"جامع البيان\" ٣/ ٣٣٢ عن قتادة نحوه، وأطول. =","vol":"8","page":473},{"text":"وقال علي بن أبي طالب - ﵁ -: لم يبعث الله -﷿- نبيًّا - آدم ومن بعده - إلَّا أخذ عليه العهد في محمد - ﷺ -، وأمره بأخذ العهد على قومه: لتؤمنن به، ولئن بعث وهم أحياء لينصرنه (١).\nوقال آخرون: إنما أخذ الميثاق على أهل الكتاب الذين أرسل منهم النبيين، وهو قول مجاهد (٢) والربيع (٣)، قال مجاهد (٤): هذا غلط من الكتَّاب، وهي (٥) قراءة ابن مسعود وأبي بن كعب رضي الله\n_________\n= وانظر: \"الدر المنثور\" للسيوطي ٢/ ٨٤. وأخرج الطبري في \"جامع البيان\" ٣/ ٣٣٢ عن الحسن نحوه. وانظر: \"معالم التنزيل\" ٢/ ٦٢، \"باهر البرهان\" لبيان الحق ١/ ٣٥٤ - ٣٥٥، وفي \"فتح القدير\" للشوكاني ١/ ٣٥٦: عن قتادة وسعيد ابن جبير والحسن وطاوس والسدي نحو ذلك.\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٣٣٢ من طريق سيف بن عُمر عن أبي روق عن أبي أيوب عن علي بن أبي طالب نحوه، وفيه سيف بن عمر التميمي: ضعيف، في الحديث، عمدة في التاريخ.\nانظر: \"تقريب التهذيب\" لابن حجر (٦٣٣)، \"تهذيب التهذيب\" ٤/ ٢٩٥ (٥٠٦).\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٦٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣/ ٣٣١ عنه مثله، وقد أنكر الشيخ شاكر هذا القول من مجاهد وأن هذِه الكلمات المروية مخالفة لما في المصحف\" فلا يجب أن نحفل بشيء من هذِه الروايات. انتهى، بتصرف. \"جامع البيان\" للطبري\n٣/ ٣٣١.\nوانظر: \"معالم التنزيل\" ٢/ ٦٢، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٢٤.\n(٣) أخرج الطبري في \"جامع البيان\" ٣/ ٣٣١ عنه، مطولا.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٦٩٣.\n(٤) من (س)، (ن).\n(٥) من (س)، (ن).","vol":"8","page":474},{"text":"عنهما (١): ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ قالوا: ألا ترى إلى قوله - ﷿ -: ﴿ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ﴾ وإنما كان محمد - ﷺ - مبعوثًا إلى أهل الكتاب دون النبيّين (٢).\nوقال بعضهم: إنما أخذ الميثاق على النبيِّين وأممهم، فاكتفى بذكر الأنبياء عن ذكر الأمم؛ لأن في أخذ الميثاق على المتبوع دلالة على أخذه على الأتباع، وهذا معنى قول ابن عباس ﵄ (٣)، وهو أولى بالصواب (٤).\n﴿قَال﴾ الله ﷿: ﴿أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي﴾ أي: وقبلتم على ذلكم عهدي (٥)، نظيره قوله تعالى: ﴿إِن أُوْتِيتُمْ هَذَا\n_________\n(١) ذكرها مجاهد بن جبر والربيع بن أنس عن عبد الله بن مسعود، وأبي بن كعب، كما في \"جامع البيان\" للطبري ٣/ ٣٣١.\n(٢) قال أبو حيَّان في \"البحر المحيط\" ٢/ ٥٣٢: وهذا لا يصح عنه؛ لأن الرواة الثقات نقلوا عنه أنَّه قرأ: ﴿النَّبِيِّينَ﴾ كعبد الله بن كثير وغيره، وإن صح ذلك عن غيره فهو خطأ مردود؛ بإجماع الصحابة على مصحف عثمان.\n(٣) أخرج الطبري في \"جامع البيان\" ٣/ ٣٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٣ من جهة حبيب بن أبي ثابت عن سعيد بن جبير عن ابن عباس بلفظ: إنما أخذ ميثاق النبيّين على قومهم.\n(٤) قال القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٢٤: هو قول الكسائي، والبصريين.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٥٨، \"بحر العلوم\" للسمرقندي ١/ ٢٨١، \"تفسير القرآن\" للسمعانيّ ١/ ٣٣٦.\n(٥) الإصر: الحبس، والعطف، وما في معناهما، ومنه: العهد الثقيل.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٢٢ (إصر)، \"معجم مقاييس اللغة\" لابن فارس ١/ ١١٠ (إصر)، \"جمهرة اللغة\" لابن دريد ٢/ ١٠٦٥.","vol":"8","page":475},{"text":"فَخُذُوهُ﴾ (١) أي: اقبلوه، وقوله تعالى: ﴿وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ﴾ (٢) أي: لا يقبل (منها، فِدًاء) (٣)، وقوله: ﴿وَيَأْخُذُ الصَّدَقَاتِ﴾ (٤) أي: يقبلها (٥).\n﴿قَالُواْ أَقْرَرْنَا﴾ قال الله -﷿-: ﴿فَاشِهَدُواْ﴾ (أي: فاشهدوا) (٦) أن على أنفسكم، وعلى أتباعكم ﴿وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ﴾: عليكم وعليهم (٧).\nوقال ابن عباس - ﵄ -: ﴿فَاشْهَدُواْ﴾ يعني: فاعلموا (٨).\nوقال الزجاج: تبيَّنوا (٩).\nوقال سعيد بن المسيَّب: قال الله -﷿- للملائكة: فاشهدوا عليهم؛ فيكون كناية عن غير مذكور (١٠).\n_________\n(١) المائدة: ٤١.\n(٢) البقرة: ٤٨.\n(٣) من (س)، (ن).\n(٤) التوبة: ١٠٤.\n(٥) أصل الأخذ: حَوْز الشيء وجَمْعه، ومنه فروع متقاربة في المعنى، ومنه: القبول.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٤٧٢ (أخذ)، \"معجم مقاييس اللغة\" لابن فارس ١/ ٦٨ (أخذ).\n(٦) من (ن).\n(٧) انظر: \"الوسيط\" للواحدي ١/ ٤٥٨، \"معالم التنزيل\" للبغوي ٢/ ٦٣.\n(٨) ذكر البغوي في \"معالم التنزيل\" ٢/ ٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٢٦ عن ابن عباس مثله.\n(٩) في \"معاني القرآن\" له ١/ ٤٣٧.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٨١ عنه، بلفظ: فاثبتوا.\n(١٠) ذكر البغوي في \"معالم التنزيل\" ٢/ ٦٢ عن سعيد مثله. =","vol":"8","page":476},{"text":"<span data-type=\"title\" id=toc-741>٨٢ </span>- ﴿فَمَنْ تَوَلَّى بَعْدَ ذَلِكَ﴾:\nالإقرار والإشهاد ﴿فَأُوْلَئِكَ هُمُ الفَاسِقُونَ﴾: العاصون الخارجون عن الإيمان (١).\n\n<span data-type=\"title\" id=toc-742>٨٣ </span>- قوله - ﷿ -: ﴿أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ﴾.\nقال ابن عباس - ﵄ -: اختصم أهل الكتاب إلى رسول الله - ﷺ - فيما اختلفوا فيه بينهم من دين إبراهيم - ﵇ -، كل فرقة زعمت أنهم أولى بدينه، فقال النبي - ﷺ -: \"كلا الفريقين بريء من دين إبراهيم\" فغضبوا، وقالوا: والله (٢)، ما نرضى بقضائك، ولا نأخذ بدينك، فأنزل الله تعالى: ﴿أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ﴾ (٣).\nقرأ الحسن، وحميد، ويعقوب، وسلَّام، وشبل، وحفص: ﴿يَبْغُونَ﴾ و﴿يُرْجَعُونَ﴾، بالياء (٤)، لقوله: ﴿فَأُوْلَئِكَ هُمُ\n_________\n= وانظر: \"لباب التأويل\" للخازن ١/ ٢٤٦.\n(١) انظر فيما تقدم: \"معاني القرآن\" للزجاج ١/ ٤٣٨، \"الدر المصون\" للسمين الحلبي ٣/ ٢٩٥، \"الوسيط\" للواحدي ١/ ٤٥٨.\n(٢) من (س)، (ن).\n(٣) التخريج:\nنقله الواحدي في \"أسباب النزول\" (ص ١١٦) عن ابن عباس. قال ابن حجر في \"الكاف الشاف\" (ص ٢٧): لم أجد له إسنادًا، وقال الزيلعيّ في \"تخريج أحاديث الكشاف\" ٢/ ٨١٧ (٤٠٣): غريب.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٢١٤)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٢٥٣، \"الوسيط\" للواحدي ١/ ٤٥٩.","vol":"8","page":477},{"text":"الْفَسِقُونَ﴾ (١).\nوقرأ أبو عمرو: ﴿يَبْغُونَ﴾ بالياء، و(ترجعون): بالتاء، قال: لأن الأول خاص، والثاني: عام، ففرق بينهما؛ لافتراقهما في المعنى (٢).\nوقرأ الباقون: بالتاء فيهما؛ على الخطاب؛ لقوله: ﴿لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ﴾ (٣).\n﴿وَلَهُ أَسْلَمَ﴾: خضع وانقاد ﴿مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا﴾: الطوع: الانقياد والاتباع بسهولة، من قولهم: فرس طوع العنان. أي: منقاد (٤)، والكره: ما كان لمشقَّة، وإباء من النفس (٥).\n_________\n(١) انظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٧، \"الحجة\" للفارسي ٣/ ٦٩ - ٧٠.\n(٢) انظر هذا الوجه في: \"إعراب القراءات السبع\" لابن خالويه ١/ ١١٧، \"الوسيط\" للواحدي ١/ ٤٥٩، \"الحجة\" للفارسي ٣/ ٦٩.\n(٣) في \"معجم القراءات القرآنية\" لأحمد عمر مختار ١/ ٤٢٧: نافع، وابن كثير، وابن عامر، وحمزة، والكسائي: (يبتغون).\nوانظر: \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٨٣، \"السبعة\" لابن مجاهد ٢/ ٢١٤، \"الحجة\" لابن زنجلة (ص ١٧٠).\n(٤) انظر: \"تاج العروس\" للزبيدي ١١/ ٣٢٨ (طوع)، \"المحيط في اللغة\" لإسماعيل ابن عباد ٢/ ١٨٠ (طوع)، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٤٣١.\n(٥) انظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ١٧٢ (كره)، \"المحيط في اللغة\" لإسماعيل بن عباد ٣/ ٣٥٥ (كره).","vol":"8","page":478},{"text":"وقرأ الأعمش: (كُرْهًا) بضم الكاف (١)، وهما مصدران، وضعا موضع الحال، كأنه قال: وله أسلم من في السموات والأرض طائعين وكارهين (٢).\nواختلفوا في قوله تعالى: ﴿طَوْعًا وَكَرهًا﴾:\n[٨١٥] فحدثنا أبو محمد عبد الله بن حامد الأصبهانيُّ (٣) قال: أخبرني أبو عبد الله محمد بن الحسين الزعفرانيُّ بواسط (٤)، ثنا محمد بن يونس (٥)، ثنا عثمان بن الهيثم بن جهم العصري (٦) بواسط (٧)، ثنا يحيى بن عبد الرحمن العصريُّ (٨)، عن أنس بن\n_________\n(١) في \"البحر المحيط\" لأبي حيان ٢/ ٥٣٩: وقرأ الأعمش (كرهًا) -بضم الكاف، والجمهور بفتحها.\n(٢) ينظر هذا الوجه في: \"التبيان\" للعكبري ١/ ١٤٢، \"الكشاف\" للزمخشري ١/ ٥٧٧.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) من أهل واسط، وكان ثقة. وواسط في عدة مواضع، ولعل المراد هنا: قرية مشهورة ببلخ.\nانظر: \"تاريخ واسط\"، لأسلم بن سهل الواسطيّ (ص ٣٨، ٤١)، \"معجم البلدان\" لياقوت ٥/ ٤٠٤.\n(٥) محمد بن يونس بن موسى الكديميّ، متروك.\n(٦) ثقة، تغيّر فصار؛ يتلقن.\nانظر: \"تهذيب الكمال\" للمزي ١٢/ ٤٨٦، \"هدي الساري\" لابن حجر (ص ٤٢٤).\n(٧) من (س).\n(٨) البصري. مقبول.\nانظر: \"تقريب التهذيب\" لابن حجر (٧٥٩٥)، \"تهذيب الكمال\" للمزي ٢٠/ ١٦٠.","vol":"8","page":479},{"text":"مالك - ﵁ - قال: قال رسول الله - ﷺ - في قوله تعالى: ﴿وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا﴾ قال: \"الملائكة أطاعوه في السماء، والأنصار وعبد القيس (١) في الأرض\" (٢).\nوقال النبي - ﷺ -: \"لا تسبّوا أصحابي؛ فإن أصحابي أسلموا من خوف الله تعالى، وأسلم الناس من خوف السيوف\" (٣).\nوقال الحسن والمفضل: الطوع لأهل السموات خاصة، وأهل الأرض: منهم من أسلم طوعًا، ومنهم من أسلم كرهًا (٤).\nوقال ابن عباس - ﵄ -: عبادتهم لله أجمعين طوعًا وكرهًا،\n_________\n(١) عبد القيس: قبيلة عظيمة، تنسب إلى عبد القيس بن أفصى. قدم وفد عبد القيس على رسول - ﷺ - سنة تسع.\nانظر: \"معجم قبائل العرب\" لعمر كحالة ٢/ ٧٢٦.\n(٢) [٨١٥] الحكم على الإسناد:\nضعيف جدًّا؛ لأن فيه الكديميّ: متروك، ويحيى بن عبد الرحمن العَصري: لم يدرك أنس بن مالك؛ فالإسناد منقطع.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ٣٩٣ (٩٥٦٨).\nالتخريج:\nأخرج الديلميّ، كما في \"الدر المنثور\" للسيوطي ٢/ ٨٥ عن أنس مرفوعًا، مثله. ولم أجده في \"مسند الفردوس\" المطبوع، وأخرج الطبري في \"جامع البيان\" ٣/ ٣٣٧ عن مطر الورّاق نحوه، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٦ عن الحسن نحوه.\n(٣) لم أجده بهذا السياق.\n(٤) أخرج الطبري في \"جامع البيان\" ٣/ ٣٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٦ عن الحسن نحوه.","vol":"8","page":480},{"text":"وانقيادهم له (١).\n[٨١٦] وأخبرنا عبد الله بن حامد (٢)، أنبأنا محمد بن إسحاق بن أيوب (٣)، ثنا محمد بن أيوب (٤)، ثنا محمد بن سعيد (٥)، أخبرنا أبو جعفر (٦)، عن الربيع (٧)، عن أبي العالية (٨)، في قوله - ﷿ -: ﴿وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا﴾ قال: كل آدميّ أقرّ على نفسه أن: الله ربّي، وأنا عبده، فهذا الإسلام -لو استقام عليه- فلما تكلّم به صار حجة عليه، ثم أشرك في عبادته، فهو الَّذي أسلم كرهًا، ومنهم من شهد بأن: الله ربيّ وأنا عبده، ثم أخلص له العبودية، فهو الَّذي أسلم طوعًا (٩).\n_________\n(١) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٦، والطبري في \"جامع البيان\" ٣/ ٣٣٧ - ٣٣٨: عن ابن عباس مثله.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) قال الحاكم: كان أخوه ينهى عن القراءة عليه؛ لما كان يتعاطاه ظاهرًا، لا لحرج في سماعه.\n(٤) البجليّ الرازيّ الحافظ المحدث الثقة.\n(٥) الرازيّ، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (٥٩١٠)، \"تهذيب الكمال\" للمزي ١٦/ ٣٠٦ (٥٨٣٢).\n(٦) أبو جعفر الرازي صدوق، سيئ الحفظ.\n(٧) الربيع بن أنس البكري. صدوق، له أوهام.\n(٨) رفيع بن مهران ثقة، كثير الإرسال.\n(٩) [٨١٦] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وشيخ شيخه متكلم فيه، وفيه أيضًا أبو جعفر سيئ الحفظ، والربيع له أوهام.","vol":"8","page":481},{"text":"وقال الضحاك: هذا حين أخذ منه الميثاق، فأقرَّ به (١).\nوقيل: أسلم له وخضع وانقاد لأمره، طوعًا من في السموات والأرض، وهم المؤمنون من الملائكة والإنس والجنِّ، واستسلم له كرهًا الكافرون من الإنس والجنِّ (٢).\nوقال مجاهد: طوعًا: المؤمن، وكرهًا: ظل الكافر (٣)، يدل عليه قوله تعالى: ﴿وَلِلَّهِ يَسْجُدُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ﴾ (٤)، وقوله تعالى: ﴿يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ وَهُمْ دَاخِرُونَ (٤٨)﴾ الآية (٥)\nوقال الشعبيُّ: هو استعاذتهم به عند اضطرابهم، يدل عليه قوله تعالى: ﴿فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ (٦) ونحوها من\n_________\n= التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٣٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٦ - ٦٩٧ من طريق أبي جعفر به نحوه.\n(١) وهو قول ابن عباس، والأعمش، عن مجاهد، وبه قال السدي.\nانظر: \"زاد المسير\" لابن الجوزي ١/ ٣٣٨.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٥٩، \"جامع البيان\" للطبري ٣/ ٣٣٦.\n(٢) انظر هذا الوجه في: \"البحر المحيط\" ٢/ ٥٣٨، \"لباب التأويل\" للخازن ١/ ٢٤٦.\n(٣) أخرج الطبري في \"جامع البيان\" ٣/ ٣٣٦ عن مجاهد بمعناه.\n(٤) الرعد: ١٥.\n(٥) النحل: ٤٨.\nانظر: \"الوسيط\" للواحدي ١/ ٤٥٩، \"مدارك التنزيل\" للنسفي ١/ ١٨٧، \"غرائب التفسير\" للكرمانيّ ١/ ٢٦٣، \"تفسير القرآن\" للسمعانيّ ١/ ٣٣٧ - ٣٣٨.\n(٦) العنكبوت: ٦٥.","vol":"8","page":482},{"text":"الآيات (١).\nوقال قتادة: المؤمن أسلم طوعًا، والكافر أسلم كرهًا، فأما المسلم فأسلم طائعًا؛ فنفعه ذلك (٢)، وقبل منه، وأما الكافر فأسلم كرهًا في وقت البأس والمعاينة، حين لا ينفعه ذلك، ولا يقبل منه (٣) يدل عليه قوله (﷿) (٤): ﴿فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا﴾ (٥).\nوقال الكلبيُّ: طوعًا: الذين ولدوا في الإسلام، وكرهًا: الذين أجبروا على الإسلام ممن يُسْبون، فيجاء بهم في السلاسل، فيكرهون على الإسلام (٦).\nوقال عكرمة: طوعًا: من أسلم من غير محاجَّة، وكرهًا: من اضطرته الحجّة إلى التوحيد (٧)، يدل عليه قوله تعالى: ﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ﴾ (٨).\n_________\n(١) انظر هذا الوجه في: \"البحر المحيط\" لأبي حيان ٢/ ٥٣٨، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٦٨.\n(٢) من (س)، (ن).\n(٣) أخرج الطبري في \"جامع البيان\" ٣/ ٣٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٧، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٢٥ عن قتادة نحوه.\n(٤) من (ن).\n(٥) غافر: ٨٥.\n(٦) ذكره ابن عادل الدمشقيّ في \"اللباب\" ٥/ ٣٦٨ عن الكلبي مثله، وذكره السيوطي في \"الدر المنثور\" ٢/ ٨٥ عن ابن عباس نحوه، قال: وسنده ضعيف.\nوانظر: \"تنوير المقباس\" للفيروزآبادي (ص ٤٢).\n(٧) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٩٧ عن عكرمة نحوه.\n(٨) العنكبوت: ٦١.","vol":"8","page":483},{"text":"وقال ابن كَيْسَان: ﴿وَلَهُ أَسْلَمَ﴾ أي: خضع ﴿مَنْ فِي الْسَّمَاواتِ وَالْأَرْضِ﴾: فيما دبّرهم، وصوَّرهم عليه، وما يحدث فيهم لا يمنعون، كرهوا أو أحبوا (١) ﴿وَإِلَيْهِ تُرْجَعُونَ﴾.\n[٨١٧] أخبرنا عبد الله بن حامد (٢)، ثنا محمد بن يعقوب الأصم (٣)، ثنا محمد بن خالد الربعيُّ (٤)، ثنا (أحمد بن خالد الوهبيُّ) (٥) (٦)، ثنا الحسن (٧)، عن الحكم (٨)، عن مجاهد (٩)، عن ابن عباس ﵄ قال: إذا استعصت دابَّة أحدكم، أو\n_________\n= وانظر: \"البحر المحيط\" لأبي حيان ٢/ ٥٣٨.\n(١) ذكره أبو حيَّان في \"البحر المحيط\" عن ابن كيسان مثله.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٣٨.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ثقة.\n(٤) محمد بن خالد بن خلي الكلاعي، أبو الحسين الحمصيّ. صدوق.\nانظر: \"تقريب التهذيب\" لابن حجر (٥٨٤٨)، \"تهذيب الكمال\" للمزي ١٦/ ٢٣٩.\n(٥) في الأصل: محمد بن خالد الربعيّ. وكذلك في (س)، والمثبت من (ن).\n(٦) أحمد بن خالد الوهبيّ الكندي الحمصيّ. قال ابن معين: ثقة. وقال الحافظ: صدوق.\nانظر: \"تهذيب الكمال\" للمزي ١/ ١٣٣، \"تهذيب التهذيب\" لابن حجر ١/ ٢٤.\n(٧) لم يتبين لي من هو، ويوجد اثنان يرويان عن الحكم باسم الحسن: الحسن بن الحر، والحسن بن عمرو الكوفي وكلاهما ثقة.\n(٨) هو ابن عتيبة الكندي، ثقة ثبت فقيه إلَّا أنَّه ربما دلس.\n(٩) ثقة إمام في التفسير وفي العلم.","vol":"8","page":484},{"text":"كانت شموسًا (١) فليقرأ في أذنها هذِه الآية: ﴿أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ﴾ إلى آخر الآية (٢).\n\n<span data-type=\"title\" id=toc-743>٨٤ </span>- قوله -﷿-: ﴿قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا وَمَا أُنْزِلَ عَلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَالنَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ﴾\n\n<span data-type=\"title\" id=toc-744>٨٥ </span>- قوله -﷿- (٣): ﴿وَمَن يَبْتَغِ غَيْرَ الإِسْلَامِ دِينًا﴾:\nنزلت في اثني عشر رجلا ارتدوا عن الإسلام وخرجوا من المدينة كهيئة البداة (٤)، ولحقوا بمكة كفارًا، منهم: الحارث بن سويد الأنصاريُّ أخو الجلاس بن سويد (٥)، فأنزل الله تعالى فيهم: ﴿وَمَن\n_________\n(١) الشَّموس: الفرس، يشمس شموسًا -بالضم والكسر: شرد وجمح.\nانظر: \"تاج العروس\" للزبيدي ٨/ ٣٢٩، \"الصحاح\" للجوهري ٣/ ٩٤٠ (شمس).\n(٢) [٨١٧] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nذكره القرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ٨٣ عن مجاهد، عن ابن عباس مثله من غير سند.\nوانظر: \"مسند الفردوس\" للديلمي ٣/ ٥٥٨ (٥٧٥٢)، \"كنز العمال\" للمتقي الهندي ١٥/ ٤٢١ (٤١٦٦٥).\n(٣) من (س).\n(٤) بدا الرجل يبدو: نزل البادية فهو بادٍ.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ٣٧٣، \"معجم مقاييس اللغة\" لابن فارس ١/ ٢١٢.\n(٥) الحارث بن سويد بن الصّامت الأنصاري كان مسلمًا، ثم ارتد، ثم أسلم. =","vol":"8","page":485},{"text":"يَبْتَغِ﴾: يطلب (١). ﴿غَيرَ الإِسْلَامِ دِيْنًا فَلَنْ يُقبَلَ مِنْهُ وَهُوَ فِي الآخِرَةِ مِنَ الْخَاسِرينَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-745>٨٦ </span>- قوله (﷿) (٣): ﴿كَيْفَ يَهْدِى اللَّهُ قَومًا كَفَرُواْ بَعْدَ إِيْمَانِهِمْ﴾:\nلفظه استفهام، ومعناه: جحد. أي: لا يهدي الله، كقول الشاعر (٤):\nكيف نومي على الفراش، ولمّا ... تشمل الشامَ غارةٌ شعواءُ؟ (٥)\n_________\n= انظر: \"أسد الغابة\" لابن الأثير ١/ ٦١٣، \"الإصابة\" لابن حجر ١/ ٦٧١ (١٤٢٨).\nالجلاس بن سويد بن الصامت الأنصاريّ، كان منافقًا فتاب، وحسنت توبته.\nانظر: \"أسد الغابة\" لابن الأثير ١/ ٥٤٩، \"الإصابة\" لابن حجر ١/ ٥٩٩.\n(١) من (س)، (ن).\n(٢) التخريج:\nلم أقف عليه بلفظه، ولكن أخرج الطبري في \"جامع البيان\" ٣/ ٣٤١ من طريق ابن جريج قال: قال عكرمة: نزلت في أبي عامر الراهب، والحارث بن سويد بن الصامت، ووحوح بن الأسلت في اثني عشر رجلًا رجعوا عن الإسلام، ولحقوا بقريش ... إلى أن قال: فنزلت: ﴿إِلَّا الَّذِيْنَ تَابُواْ﴾ الآيات، وفيه عبد الملك بن عبد العزيز بن جريج: إذا قال: قال، فهو شبه الريح، وإذا قال: قال فلان، وقال فلان، وأخبرت، جاء بمناكير.\nانظر: \"تهذيب التهذيب\" لابن حجر ٦/ ٤٠٤.\n(٣) من (س).\n(٤) هو: عبيد الله بن قيس الرقيّات، شاعر قريش في العصر الأمويّ.\n(٥) ورد البيت في \"ديوانه\" (ص ٩٥).\nوانظر: \"شرح المفصل\" لابن يعيش ٩/ ٣٦، \"الأمالي\" لابن الشجري ١/ ٣٨٣، \"لسان العرب\" لابن منظور ١٤/ ٤٣٥ (شعا)، \"معاني القرآن\" للفراء ٣/ ٣٠٠.","vol":"8","page":486},{"text":"أي: لا نوم لي، ونظيره قوله تعالى: ﴿كَيْفَ يَكُونُ لِلْمُشْركِيْنَ عَهْدٌ عِنْدَ اللَّهِ وَعِندَ رَسُولِهِ﴾ (١)، أي: لا يكون لهم عهد.\nوقيل: معناه: كيف يستحقون الهداية؟ وقيل: معناه: كيف (٢) يهديهم الله في الآخرة إلى الجنّة والثواب؟ (٣)\n﴿وَشَهِدُواْ أَنَّ الْرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللَّهُ لَا يَهْدِى الْقَوْمَ الظَّالِمِينَ﴾.\nأي: لا يرشدهم، ولا يوفقهم، وهو خاص فيمن علم الله تعالى منهم أنهم لا يؤمنون، فأراد ذلك منهم. وقيل: معناه: لا يثيبهم ولا ينجيهم (٤).\n\n<span data-type=\"title\" id=toc-746>٨٧ </span>- ﴿أُولَئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ (٨٧)﴾\n\n<span data-type=\"title\" id=toc-747>٨٨ </span>- ﴿خَالِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ (٨٨)\n\n<span data-type=\"title\" id=toc-748>٨٩ </span>- ﴿إِلَّا الَّذِينَ تَابُوا﴾\nوذلك: أن الحارث بن سويد لمَّا لحق بالكفار ندم وأرسل إلى قومه: أن سلوا رسول الله - ﷺ - هل لي من توبة؟ ففعلوا (٥) ذلك، فأنزل الله تعالى: ﴿إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ\n_________\n(١) التوبة: ٧.\n(٢) من (س)، (ن).\n(٣) انظر هذا الوجه في: \"معالم التنزيل\" للبغوي ٢/ ٦٤، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨٤، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٧٢.\n(٤) انظر هذا الوجه في: \"المحرر الوجيز\" لابن عطية ١/ ٤٦٨، \"الوسيط\" للواحدي ١/ ٤٦٠، \"معاني القرآن\" للزجاج ١/ ٤٤٠.\n(٥) في الأصل: ففعل. بالإفراد، والمثبت من (ن).","vol":"8","page":487},{"text":"غَفُورٌ رَحِيمٌ﴾: لما كان منه، فحملها إليه رجل من قومه، وقرأها عليه، فقال الحارث: إنك -والله ما علمتُ- لصدوق، وإن رسول الله - ﷺ - لأصدق منك، وإن الله -﷿- لأصدق الثلاثة، فرجع الحارث إلى المدينة، فأسلم، وحسن إسلامه (١).\nوقال مجاهد: نزلت في رجل من بني عمرو بن عوف (٢) كفر بعد إيمانه، ولحق بأرض الروم فتنصَّر، فأنزل الله -﷿- (٣) فيه هذِه الآية (٤).\n_________\n(١) التخريج:\nما ذكره الثعلبي هو قول مجاهد؛ فقد أخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٢٥ ومن طريقه الطبري في \"جامع البيان\" ٣/ ٣٤٠، ومسدد في \"المسند\" كما في \"المطالب العالية\" لابن حجر ٣/ ٣١٤ (٣٥٦٩) من طرق، عن جعفر بن سليمان، عن حميد الأعرج، عن مجاهد قال: جاء الحارث بن سويد .. فذكر نحوه. وانظر: \"أسد الغابة\" لابن الأثير ١/ ٥٤٨ (٦٧٩) وإسناده مرسل.\nوروى النسائي في \"التفسير\" ١/ ٣٠٨ (٨٥)، وفي \"السنن\" في كتاب تحريم الدم، باب توبة المرتد ٧/ ١٠، وابن حبّان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٣٢٩ (٤٤٧٧)، والطبري في \"جامع البيان\" ٣/ ٣٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٧٠٠، والحاكم في \"المستدرك\" ٢/ ١٤٢ من طرق، عن داود بن أبي هند، عن عكرمة، عن ابن عباس أن رجلا من الأنصار .. فذكر نحو القصّة، ولم يسمّه، وصححه الحاكم.\nوانظر: \"أسباب النزول\" للواحدي (ص ١١٧).\n(٢) هو الحاث بن سويد بن الصّامت، كما في \"أسد الغابة\" لابن الأثير ١/ ٦١٣ (٨٩٩)، \"الطبقات الكبرى\" لابن سعد ٦/ ١٦٧.\n(٣) من (س)، (ن).\n(٤) التخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٣٤١ عن ابن أبي نجيح عن مجاهد، وعن ابن جريج عن عبد الله بن كثير عن مجاهد نحوه. =","vol":"8","page":488},{"text":"<span data-type=\"title\" id=toc-749>٩٠ </span>- قوله -﷿- ﴿إِنَّ الَّذِينَ كَفَرُوا بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُوا كُفْرًا لَنْ تُقْبَلَ تَوْبَتُهُمْ﴾.\nقال الحسن (١)، وقتادة (٢)، وعطاء الخراسانيُّ (٣): نزلت هذِه الآية في اليهود؛ كفروا بعيسى -﵇- والإنجيل، بعد إيمانهم بأنبيائهم وكتبهم، ثم ازدادوا كفرًا؛ بكفرهم بمحمد - ﷺ - والقرآن (٤).\nوقال أبو العالية: نزلت في اليهود والنصارى؛ كفروا بمحمد - ﷺ - لما رأوه وعرفوه، بعد إيمانهم بنعته وصفته في كتبهم ﴿ثُمَّ ازْدَادُوا كُفْرًا﴾ يعني: ذنوبًا، في حال كفرهم (٥).\nوقال مجاهد: نزلت في الكفار كلهم؛ أشركوا بالله بعد إقرارهم بأن الله خالقهم ﴿ثُمَّ ازْدَادُوا كُفْرًا﴾ أي: أقاموا على كفرهم حتَّى هلكوا عليه (٦).\n_________\n= وانظر: \"السنن الكبرى\" للبيهقيّ ٨/ ١٩٥، وإسناده مرسل.\n(١) أخرجه الطبري في \"جامع البيان\" ٣/ ٣٤١ عنه بنحوه.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٧٠١.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣/ ٣٤١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٧٠١ عنه نحوه.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٢٦، ومن طريقه الطبري في \"جامع البيان\" ٣/ ٧٠٢ من طريق معمر قال: قال مثل ذلك عطاء الخراسانيّ. انتهى -يعني: كقول الحسن وقتادة.\n(٤) انظر: \"الكشاف\" للزمخشري ١/ ٥٧٩.\n(٥) أخرج الطبري في \"جامع البيان\" ٣/ ٧٠١ عن أبي العالية نحوه.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٢/ ٦٥ عن مجاهد مثله.\nوانظر: \"أسباب النزول\" للواحديّ (ص ١١٨).","vol":"8","page":489},{"text":"وقال الحسن: كلما أنزلت عليهم آية كفروا بها؛ فازدادوا كفرًا.\nوقال قطرب: ﴿ثُمَّ ازْدَادُوا كُفْرًا﴾ بقولهم: نتربص بمحمد ريب المنون (١).\nوقال الكلبيُّ: نزلت في الأحد (٢) عشر رجلا من أصحاب الحارث ابن سويد - ﵁ -؛ لمَّا رجع الحارث قالوا: نقيم بمكة على الكفر ما بدا لنا، فمتى ما (٣) أردنا الرجعة رجعنا، فنزل فينا ما نزل في الحارث، فلما افتتح رسول الله - ﷺ - مكة، دخل في الإسلام من دخل منهم، فقُبلت توبته، فنزل فيمن مات منهم (٤) كافرًا: ﴿إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ﴾ الآية (٥).\nفإن قيل: فما معنى قوله تعالى: ﴿لَنْ تُقبَلَ تَوْبَتُهُمْ﴾ وقد سبقت عند (٦) الله تعالى في قبول توبة من تاب؟\nقلنا: اختلف العلماء فيه:\n_________\n(١) ذكر الزمخشري في \"الكشاف\" ١/ ٥٧٩ نحوه.\nوانظر: \"التبيان\" للطوسيّ ٢/ ٥٢٦ - ٥٢٧، \"تفسير مبهمات القرآن\" للبلنسيّ ١/ ٢٩٤ - ٢٩٥.\n(٢) في الأصل: الإحدى. والمثبت من (س).\n(٣) من (ن).\n(٤) من (س)، (ن).\n(٥) انظر قول الكلبيّ في: \"التبيان\" للطوسيّ ٢/ ٥٢١، \"الكشاف\" للزمخشري ١/ ٥٧٩، \"فتح البيان\" للقنوجي ٢/ ٢٧٨، والكلبيّ: ذاهب الحديث، لا يشتغل به. \"تهذيب التهذيب\" لابن حجر ٩/ ١٨٠.\n(٦) من (س).","vol":"8","page":490},{"text":"فقال بعضهم: لن تقبل توبتهم عند الغرغرة والحشرجة (١) (٢). وقال الحسن، وقتادة (٣)، وعطاء: لن تقبل توبتهم؛ لأنهم (٤) لا يتوبون إلَّا عند حضور الموت، والله تعالى يقول: ﴿وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ﴾ الآية (٥).\nوقال مجاهد: لن تقبل توبتهم بعد الموت، إذا ماتوا على الكفر (٦).\nوقال ابن عبَّاس (٧)، وأبو العالية: لن تقبل توبتهم ما أقاموا على\n_________\n(١) الغرغرة: تردد الصوت في الحلق.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٤/ ٥١١ (الغرغرة)، \"أساس البلاغة\" للزمخشري ١/ ٦٩٨.\nوالحشرجة: صوت المريض يردده في حلقه.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ١٩١ (الحشرج)، \"المحيط في اللغة\" لإسماعيل بن عباد ٣/ ٢٥٦ (حشرج).\n(٢) هو قول الحسن وقتادة ومجاهد والسدي، كما في \"المحرر الوجيز\" لابن عطية ١/ ٤٧٠.\nوانظر: \"تنوير الأذهان\" للبُرسُويّ ١/ ٢٥٥.\n(٣) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٧٠٢.\n(٤) من (س)، (ن).\n(٥) النساء: ١٧.\nوانظر قول قتادة والحسن في \"جامع البيان\" للطبري ٣/ ٣٤٢ - ٣٤٣.\n(٦) أنكر الطبري في \"التفسير\" ٣/ ٣٤٥ قول مجاهد، لأن التوبة من العبد غير كائنة إلَّا في حال حياته، فأما بعد مماته فلا توبة.\nوانظر: \"الكشاف\" للزمخشري ١/ ٥٧٩، \"التحرير والتنوير\" لابن عاشور ٣/ ٣٠٤.\n(٧) انظر قول ابن عباس في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٣٠.","vol":"8","page":491},{"text":"كفرهم (١) ﴿أُولَئِكَ لَهُمْ الْضَّالُّونَ﴾.\n\n<span data-type=\"title\" id=toc-750>٩١ </span>- قوله - ﷿ -: ﴿إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ فَلَنْ يُقْبَلَ مِنْ أَحَدِهِمْ مِلْءُ الْأَرْضِ﴾.\nأي: حشوها، وقدر ما يملأ الأرض من مشرقها إلى غربها (٢) ﴿ذَهَبًا﴾: نصب على التفسير (٣)، في قول الفراء (٤).\nوقال المفضل: ومعنى التفسير: أن يكون الكلام تامًّا وهو مبهم، كقولك: عندي عشرون. فالعدد معلوم، والمعدود مبهم، فإذا قلت: عشرون درهمًا، فسَّرت العدد، وكذلك إذا قلت: هو أحسن الناس، فقد أخبرت عن حسنه، ولم تبيِّن في أي شيء هو؟ فإذا قلت: وجهًا، أو: فعلا، فقد بيَّنته، ونصبته على التفسير، وإنما نصبته؛ لأنه ليس له ما يخفضه، ولا ما يرفعه، فلمّا خلا من هذين نصب؛ لأن النصب أخف الحركات، فجعل لكل ما لا عامل له (٥).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣/ ٣٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٧٠٢ عن أبي العالية نحوه. وقد رجّح الطبري في \"جامع البيان\" ٣/ ٣٤٥ هذا القول؛ لأن الله لا يقبل من مشرك عملا ما أقام على شركه وضلاله، فأما إن تاب من شركه وكفره وأصلح، فإن الله، كما وصف به نفسه: ﴿غَفُورٌ رَحِيْمٌ﴾. انتهى، بتصرف.\n(٢) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ٣٠٦، \"التبيان\" للطوسيّ ٢/ ٥٢٨.\n(٣) التفسير: هو التمييز.\nانظر: \"أوضح المسالك\" لابن هشام ١/ ٣٦٠.\n(٤) انظر قوله في: \"معاني القرآن\" ١/ ٢٢٦.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٣١ نحوه، \"الوجيز\" للواحديّ. =","vol":"8","page":492},{"text":"وقال الكسائي: نصب ﴿ذَهَبًا﴾ على إضمار (مِنْ)، أي: من ذهب، كقوله ﴿أَوْ عَدْلُ ذَلِكَ صِيَامًا﴾ (١) أي: من صيام (٢).\n﴿وَلَوِ افْتَدَى بِهِ﴾.\nروى قتادة، عن أنس بن مالك - ﵁ - أن النبي - ﷺ - قال: \"يجاء بالكافر يوم القيامة، فيقال له: أرأيت لو كان لك ملء الأرض ذهبًا، اكنت مفتديًا به؟ فيقول نعم، فيقال: لقد سئلت ما هو أيسر من ذلك: ألا تشرك بالله شيئًا، فأبيت إلَّا الشرك\" (٣).\nقال الله تعالى: ﴿أُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُمْ مِنْ نَاصِرِينَ﴾.\n_________\n= ١/ ٢٢٢، \"الكشاف\" للزمخشري ١/ ٥٨٠، \"أوضح المسالك\" لابن هشام ١/ ٣٦٣.\n(١) المائدة: ٩٥.\nوانظر: \"أوضح المسالك\" لابن هشام ١/ ٣٦٣.\n(٢) انظر قول الكسائي في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٣١، \"الدر المصون\" للسمين الحلبي ٣/ ٣٠٦ - ٣٠٧.\n(٣) التخريج:\nأخرج البخاري في كتاب الرقاق باب: \"من نوقش الحساب عذِّب\" (٦٥٣٨)، ومسلم في كتاب صفات المؤمنين، باب: طلب الكافر الفداء بملء الأرض ذهبًا (٢٨٠٥)، والطبري في \"جامع البيان\" ٣/ ٣٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٧٠٢ من طرق، عن قتادة عن أنس بن مالك مرفوعًا نحوه.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٦٢.","vol":"8","page":493},{"text":"<span data-type=\"title\" id=toc-751>٩٢ </span>- قوله تعالى: ﴿لَنْ تَنَالُوا الْبِرَّ﴾.\nيعني: الجنّة، قاله ابن عباس (١)، ومجاهد (٢)، وعمرو بن ميمون (٣)، والسديُّ (٤).\nوقال عطية: يعني: الطاعة (٥).\nوقال أبو روق: الخير (٦).\nوقال مقاتل بن حيَّان: التقوى (٧).\nوقال الحسن: لن تكونوا أبرارًا حتَّى تنفقوا مما تحبون. أي: مما تهوون ويعجبكم من كرائم أموالكم (٨)، وأحبها إليكم، طيبة بها\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٢/ ٦٦، وأبو حبَّان في \"البحر المحيط\" ٢/ ٥٢٣، وابن الجوزي في \"زاد المسير\" ١/ ٤٢٠، عن ابن عباس بلفظه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ٦٦، وأبو حيان في \"البحر المحيط\" ٢/ ٥٢٣، وابن الجوزي في \"زاد المسير\" ١/ ٤٢٠، عنه بلفظه.\n(٣) أخرجه ابن أبي شيبة في \"المصنّف\" ١٢/ ٣٠٤ (٣٥٩٥١) والطبري في \"جامع البيان\" ٣/ ٣٤٧ عنه مثله.\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ٥٨٧ (٧٣٨٨) عنه بلفظه.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٧٠٣.\n(٥) ذكره أبو حيَّان في \"البحر المحيط\" ٢/ ٥٢٣، وابن الجوزي في \"زاد المسير\" ١/ ٢١٠ عن عطية، مثله.\n(٦) ذكره أبو حيَّان في \"البحر المحيط\" ٢/ ٥٢٣، وابن الجوزي في \"زاد المسير\" ١/ ٤٢٠ عن أبي روق، نحوه.\n(٧) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٧٠٣ عن مقاتل مثله.\nوانظر: \"البحر المحيط\" لأبي حيان ٢/ ٥٢٣.\n(٨) في الأصل: أموالهم. والمثبت من (س).","vol":"8","page":494},{"text":"أنفسكم، صغيرة في أعينكم (١).\nوقال مجاهد، والكلبيُّ: هذِه الآية منسوخة؛ نسختها آية الزكاة (٢). وروى الضحاك، عن ابن عباس ﵄ قال (٣): أراد بهذِه الآية الزكاة. يعني: حتَّى (٤) تخرجوا زكاة أموالكم (٥) (٦).\nوقال عطاء: لن تنالوا شرف الدين والتقوى حتَّى تتصدقوا وأنتم أصحاء أشحاء تأملون العيش، وتخشون الفقر (٧) وقال الحسن: كل\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٢/ ٦٦ عن الحسن مثله. والذي يظهر: أن الَّذي أورده الثعلبي والبغوي هو قول قتادة، كما في \"جامع البيان\" للطبري ٣/ ٣٤٧.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ٦٦، ونقل الرازي في \"مفاتيح الغيب\" ٨/ ١٣٥ عن الواحدي عن مجاهد والكلبيّ مثله.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٦٣ - ٤٦٤.\n(٣) من (س).\n(٤) من (س).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٢/ ٦٦، وأبو حيان في \"البحر المحيط\" ٢/ ٥٢٣، والرازي في \"مفاتيح الغيب\" ٨/ ١٣٥: عن ابن عباس نحوه، زاد في \"البحر المحيط\" عن الضحاك والحسن نحوه.\n(٦) قال أبو حيَّان في \"البحر المحيط\" ٢/ ٥٢٤: والذي يظهر أن الإنفاق هو في الندب، لأن المُزكّي لا يجب عليه أن يخرج أشرف أمواله، ولا أحبّها إليه، وأبعد من ذهب إلى أن هذِه الآية منسوخة؛ لأن الترغيب في الندب لوجه الله تعالى لا ينافي الزكاة.\nوبمثل ذلك قال الرازي في \"مفاتيح الغيب\" ٨/ ١٣٥.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٧١، \"جامع البيان\" للطبري ٣/ ٣٤٧.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٢/ ٦٦، وأبو حيَّان في \"البحر المحيط\" ٢/ ٥٢٣ عن عطاء.","vol":"8","page":495},{"text":"شيء أنفقه المسلم من ماله يبتغي به وجه الله -﷿-، فإنه من الذين عنى الله بقوله: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾: حتَّى التمرة (١). وَرُويَ أن أبا طلحة الأنصاري - ﵁ - كان من أكثر الناس نخلًا بالمدينة، وكان أحب أمواله إليه (٢) بيرحاء (٣)، وكانت مستقبلة المسجد، وكان رسول الله - ﷺ - يدخلها، ويشرب من ماءٍ فيها طيِّب.\nفلمَّا نزلت: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ قام أبو طلحة - ﵁ - فقال: يا رسول الله: إن الله -﷿- يقول: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ وإن أحب أموالي إليَّ بيرحاء، وإنها (٤) صدقة أرجو برَّها وذخرها عند الله -﷿- (٥)، فضعها، يا رسول الله، حيث أراك الله -﷿-. فقال رسول الله - ﷺ -: \"بخ بخ (٦)! ذلك مال رابح لك (٧)،\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٢/ ٦٦، والرازي في \"مفاتيح الغيب\" ٨/ ١٣٥ عن الحسن.\n(٢) من (س).\n(٣) بيرحاء: جاء في ضبطها أوجه كثيرة: قال ابن الأثير: يروى بفتح الباء، وبكسرها، وبفتح الراء، وضمّها، وبالمد والقصر، فهذِه ثمان لغات، وهذا الموضع يعرف بقصر بني جُدَيْلة. قبل المسجد.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١١٤، \"مشارق الأنوار\" للقاضي عياض ١/ ١١٥ - ١١٦، \"معجم البلدان\" لياقوت ٢/ ٣٢٧.\n(٤) في الأصل: وإنه. والمثبت من (س)، (ن).\n(٥) من (س)، (ن).\n(٦) بخ بح: كلمة إعجاب، تثقّل وتخفف، وتقال إذا حُمِدَ الفعل.\n\"غريب الحديث\" للخطابيّ ١/ ٦١٠، \"منال الطالب\" لابن الأثير (ص ٢٩٧).\n(٧) من (س)، (ن).","vol":"8","page":496},{"text":"وقد سمعت ما قلت، وإني أرى أن تجعلها في الأقربين\".\nفقال أبو طلحة - ﵁ -: أفعل، يا رسول الله. فقسَّمها أبو طلحة في أقاربه وبني عمِّه (١).\n[٨١٨] وأخبرنا ابن فنجويه (٢)، قال: أخبرنا أبو علي بن حبش المقرئ (٣) (٤)، أنبأنا علي بن زنجويه (٥)، ثنا سلمة (٦)، ثنا عبد الرزاق (٧)، أخبرنا معمر (٨)، عن أيوب (٩) وغيره قال: لما\n_________\n(١) التخريج:\nأخرج البخاري في كتاب التفسير، باب ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ إلى: ﴿بِهِ عَلِيمٌ﴾ (٤٥٥٤)، ومسلم في كتاب الزكاة، في باب فضل النفقة والصدقة. (٩٩٨) (وفي رواية عنده: قال: فجعلها في حسّان بن ثابت، وأبي بن كعب)، والنسائي في \"التفسير\" ١/ ٣١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٧٠٣ عن مالك عن إسحاق بن عبد الله بن أبي طلحة أنَّه سمع أنس بن مالك يقول .. فذكره بلفظه مع اختلاف يسير. وأخرجه الترمذي من طريق إسحاق بن منصور عن عبد الله بن بكر بن حميد، وأخرجه الطيالسيّ عن هشام بن يحيى عن إسحاق عن أنس عن أبي طلحة، مرفوعًا مختصرًا، قال الترمذي في أبواب التفسير، سورة آل عمران ٩/ ٢٠٥ (٢٩٩٧): هذا حديث حسن صحيح.\nوانظر: \"منحة المعبود\" للساعاتي (١٩٤٠).\n(٢) الحسين بن محمد بن الحسين ثقة صدوق كثير الرواية للمناكير.\n(٣) مطموس في الأصل. والمثبت من (س).\n(٤) الحسين بن محمد بن حَبَش أبو علي المقرئ الدينوريّ، ثقة مأمون.\n(٥) علي بن بَري بن زنجويه بن ماهان الدينوري، لم يذكر بجرح أو تعديل.\n(٦) ابن شبيب، ثقة.\n(٧) الصنعانيّ، ثقة حافظ عمي في آخر عمره فتغير، وكان يتشيع.\n(٨) ابن راشد، ثقة ثبت فاضل.\n(٩) ابن أبي تميمة كيسان السَّخْتيانيّ: ثقة، ثبت، حجة.","vol":"8","page":497},{"text":"نزلت: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ جاء زيد بن حارثة بفرس له كان يحبُّها، فقال: هذِه في سبيل الله، فحمل عليها النبي - ﷺ - أسامة بن زيد، فكأن زيدًا وجد في نفسه، وقال: إنما أردت أن أتصدق بها، فقال رسول الله - ﷺ -: \"أما إن الله قد قبلها منك\" (١).\nوقال شهر بن حوشب: لمَّا نزلت ﴿لَنْ تَنَالُوا﴾ الآية، قالت امرأة لجارية لها لا تملك غيرها: أأعتقك وتقيمين معي، غير أني لا أشترط عليك ذلك؟ قالت: نعم. فلمَّا أعتقتها ذهبت وتركتها، فأتت النبي - ﷺ -، فأخبرته بذلك، فقال: \"دعيها فقد حجبتك من النار، وإذا سمعت بشيء قد جاءني فأتني؛ حتَّى (٢) أعطيك عوضها\" (٣).\n_________\n(١) [٨١٨] الحكم على الإسناد:\nإسناده معضل؛ لأن أيوب السختيانيّ من صغار التابعين، لم يسمع من أحد من الصحابة.\nانظر \"التقييد والإيضاح\" للعراقيّ (ص ٨١).\nالتخريج:\nأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٢٦، ومن طريقه الطبري في \"جامع البيان\" ٣/ ٣٤٨ عن أيوب وغيره: أنَّه لمّا نزلت .. فذكر نحوه، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٧٥٤ عن محمد بن المنكدر نحوه، وإسناده مرسل.\nوانظر: \"جامع البيان\" للطبري ٣/ ٣٤٨، \"الدر المنثور\" للسيوطي ٢/ ٨٩ - ٩٥.\n(٢) من (س).\n(٣) التخريج:\nلم أجد من ذكره، وإسناده مرسل.","vol":"8","page":498},{"text":"وروى شبل (١)، عن ابن أبي نجيح (٢)، عن مجاهد (٣) قال: كتب عمر بن الخطاب - ﵁ - إلى أبي موسى الأشعري - ﵁ - أن يبتاع له جارية من سبي جلولاء (٤)، يوم فتحت مدائن كسرى (٥)، في قتال سعد بن أبي وقَّاص، فدعا بها عمر - ﵁ - فأعجبته، فقال: إن الله -﷿- يقول: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ فأعتقها - ﵁ - (٦).\n[٨١٩] وأخبرنا عبد الله بن حامد (٧)، قال: أنا محمد بن الحسين (٨)، ثنا أحمد بن منصور المروزيُّ (٩)، ثنا (النضر بن عمرو،\n_________\n(١) شبل بن عبّاد المكيّ القارئ، ثقة رمي بالقدر.\n(٢) ثقة رمي بالقدر، وربما دلّس.\n(٣) ثقة إمام في التفسير وفي العلم.\n(٤) جلولاء: في طريق خراسان، وبها كانت الوقعة الشهيرة للمسلمين على الفرس سنة ست عشرة للهجرة. انظر: \"معجم البلدان\" لياقوت ٢/ ١٥٦.\n(٥) هي مدن أختطّها وبناها ملوك الفرْس، وكان فتحها على يد سعد بن أبي وقّاص - ﵁ -.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٨٨.\n(٦) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٣/ ٣٤٧، والواحدي في \"الوسيط\" ١/ ٤٦٣ عن مجاهد به، مثله وأطول، وذكره البغوي في \"معالم التنزيل\" ٢/ ٦٧.\nومجاهد لم يدرك عمر، كما في \"تهذيب التهذيب\" لابن حجر ١٠/ ٤٢.\n(٧) لم يذكر بجرح أو تعديل.\n(٨) الزعفراني، ثقة.\n(٩) ابن راشد الحنظليّ، أبو صالح، الملقب بزاج، صدوق.","vol":"8","page":499},{"text":"عن حماس الليثيِّ) (١)، عن حمزة بن عبد الله بن عمر (٢) قال: خطرت على قلب عبد الله بن عمر ﵄ هذِه الآية: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ قال ابن عمر: فذكرت ما أعطاني الله -﷿-، فما كان شيء أعجب إليَّ من فلانة (٣)، فقلت (٤): هي حرَّة لوجه الله، قال ابن عمر: لولا أني لا أعود في شيء جعلته لله -﷿- لنكحتها (٥).\nويقال: ضاف أبا ذر الغفاري - ﵁ - ضيفٌ، فقال للضيف: إني مشغول، فاخرج إلى البر؛ فإن لي بها إبلا، فأتني بخيرها، فذهب فجاء بناقة مهزولة، فقال له أبو ذر - ﵁ -: أجئتني بهذِه؟ ! فقال:\n_________\n(١) كذا في الأصل، و(س)، وليست في (ن). وفي مصادر التخريج النضر ثنا أبو عمرو بن حِمَاس. والنضر هو ابن شميل ثقة ثبت، وأبو عمرو بن حماس مقبول.\n(٢) حمزة بن عبد الله بن عمر بن الخطاب: ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (١٥٢٤)، \"الثقات\" للعجليّ (ص ١٣٣).\n(٣) عند البزار: أنها مرجانة، جارية له رومية، وعند أبي داود: أنها رميثة.\n(٤) في الأصل: فقال. والمثبت من (س).\nوانظر: \"فتح القدير\" للشوكاني ١/ ٣٦٠، \"الكشاف\" للزمخشري ١/ ٥٨٢.\n(٥) [٨١٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل، وفيه ابن حماس مقبول.\nالتخريج:\nأخرج أبو داود في كتاب \"الزهد\" (٢١٢)، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" للهيثميّ ٣/ ٤٢ (٢١٩٤)، وأبو نعيم في \"حلية الأولياء\" ١/ ٢٩٥، وابن الجوزي في \"صفوة الصفوة\" ١/ ٥٨٨ عن ابن عمر بنحوه.\nقال الهيثميّ في \"مجمع الزوائد\" ٦/ ٣٢٦: فيه من لم أعرفه.\nوانظر \"الدر المنثور\" للسيوطي ٢/ ٨٩.","vol":"8","page":500},{"text":"(وجدت خير الإبل فحلها، فذكرت يوم حاجتكم إليه) (١) فقال أبو ذر - ﵁ -: (إن يوم حاجتي إليه ليوم أوضع في حفرتي) (٢) مع أن الله -﷿- يقول: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ (٣).\n[٨٢٠] وأخبرني ابن فنجويه (٤)، أخبرنا ابن شنبة (٥)، حدثنا جعفر ابن محمد الفريابيُّ (٦) (٧)، ثنا هنَّاد بن السريِّ (٨)، ثنا عبدة بن سليمان (٩)، عن عمرو بن ميمون (١٠)، عن أبيه (١١)، عن رجل من بني سُليم يقال له (١٢): عبد الله بن سندان (١٣) (١٤)، عن أبي ذر\n_________\n(١) مطموس في الأصل، وليست في (ن). والمثبت من (س).\n(٢) مطموس في الأصل، وليست في (ن). والمثبت من (س).\n(٣) ذكر الزمخشريّ في \"الكشاف\" ١/ ٣٨٥، وأبو حيَّان في \"البحر المحيط\" ٢/ ٥٤٦ عن أبي ذر - ﵁ -، نحوه.\n(٤) الحسين بن محمد بن الحسين صدوق، ثقة كثير الرواية للمناكير.\n(٥) مطموس في الأصل. والمثبت من (س)، وهو عبيد الله بن محمد بن شنبة القاضي، لم يذكر بجرح أو تعديل.\n(٦) مطموس في الأصل. والمثبت من (س).\n(٧) جعفر بن محمد بن الحسن الفريابيّ، الإمام، الحافظ، الثبت.\n(٨) الإمام الحجة القدوة.\n(٩) ثقة، ثبت.\n(١٠) ثقة.\n(١١) ثقة، فقيه وكان يرسل.\n(١٢) من (س).\n(١٣) كذا في الأصل و(س) وفي \"ميزان الاعتدال\": سيدان. وهو الصحيح.\n(١٤) عبد الله بن سيدان -بكسر السين- المطروديّ: قال البخاري: لا يتابع على حديثه، وقال اللالكاني: مجهول. =","vol":"8","page":501},{"text":"- ﵁ - (١) أنه قال: في المال ثلاثة شركاء: القَدَر: لا يستأمرك أن يذهب\nبخيرها أو شرها من هُلْك أو موت، والوارث: ينتظرك حتَّى تضع رأسك، ثم يستاقها وأنت دميم، وأنت الثالث، فإن استطعت أن لا تكون أعجز الثلاثة فلا تكونن؛ إن الله -﷿- يقول: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ وإن هذا الجمل كان من أحب مالي فأحببت أن أقدِّم لنفسي (٢).\n[٨٢١] وأخبرني ابن فنجويه (٣)، ثنا أبو بكر القطيعيُّ (٤)، ثنا عبد الله بن أحمد بن حنبل (٥)، حدثني أبو هشام زياد بن أيوب (٦)،\n_________\n= انظر: \"ميزان الاعتدال\" للذهبي ٢/ ٤٣٧ (٤٣٧٣)، \"لسان الميزان\" لابن حجر ٣/ ٢٩٨ (١٢٤٣).\n(١) صحابي مشهور.\n(٢) [٨٢٠] الحكم على الإسناد:\nفيه عبد الله بن سيدان مجهول، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرج هناد بن السريّ في كتاب \"الزهد\" ١/ ٣٣٢ - ٣٣٣ (٦٠٦، ٦٠٧)، وأبو نعيم في \"حلية الأولياء\" ١/ ١٦٣ عن أبي ذر - ﵁ -، نحوه، وذكره الإمام السيوطيّ ونسبه إلى عبد بن حميد عن رجل من بني سليم قال: جاورت أبا ذر بالربذة ... فذكر قصة وألفاظًا طويلة، اشتملت على ما ذكره الثعلبيّ عن أبي ذر في الموضعين، والأثر في إسناده ابن سيدان، وهو مجهول.\nانظر: \"الكامل\" لابن عدي ٤/ ٢٢٢.\n(٣) الحسين بن محمد بن الحسين، ثقة، صدوق، كثير الرواية لمناكير.\n(٤) ثقة.\n(٥) ثقة.\n(٦) زياد بن أيوب بن زياد البغداديّ دلويه وكنيته أبو هاشم، ثقة حافظ.","vol":"8","page":502},{"text":"ثنا علي بن يزيد -يعني: الصدائي (١) - أخبرنا عبد الرحمن بن عجلان (٢)، عن نسير (٣)، وهو ابن ذُعْلوق أبو طعمة (٤)، عن ربيع ابن خثيم (٥) قال: وقف سائل على بابه فقال: أطعموه سكرًا، فقالوا: ما يصنع هذا بالسكر؛ نطعمه خبزًا، أنفع له، قال: ويحكم أطعموه سكرًا، فإن الربيع يحب السكر (٦).\n[٨٢٢] وبه عن ابن أحمد بن حنبل (٧)، ثنا أبي (٨)، ثنا شجاع بن\n_________\n(١) علي بن يزيد بن سليم الصدائي -بضم الصاد وفتح الدال، ذكره ابن حبان في \"لثقات\" (٨/ ٤٦٢) ولينه الحافظ.\nوانظر: \"الأنساب\" للسمعانيّ ٨/ ٤١.\n(٢) أبو موسى الطحّان: قال أبو حاتم: ما بحديثه بأس، ووثقه ابن معين، والنسائي.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٧١ \"تقريب التهذيب\" لابن حجر ٣٩٤٦).\n(٣) في الأصل: (بسر)، وفي (س)، (ن): بشر، والكل خطأ، والصحيح: نسير، ما في مصادر الترجمة.\n(٤) نُسَيْر-مصغرًا بن ذُعْلوق الثوري مولاهم أبو طعمة، صدوق.\n(٥) الربيع بن خُثَيْم بن عائذ الكوفيّ تابعي، ثقة.\n(٦) [٨٢١] الحكم على الإسناد:\nفيه الصدائي فيه لين.\nالتخريج:\nذكر أبو حيَّان في \"البحر المحيط\" ٣/ ٥٤٦ عن ابن خثيم نحوه، وفي \"بحر العلوم\" للسمرقندي ١/ ٢٨٤ عن عمر بن عبد العزيز نحوه، وذكر أبو نعيم في \"حلية الأولياء\" ٢/ ١١٥ عن الربيع نحوه.\n(٧) ثقة.\n(٨) الإمام المشهور.","vol":"8","page":503},{"text":"الوليد (١)، عن عبد الله بن زبيد (٢)، عن حذيفة (٣) عن ربيع بن خثيم (٤) قال: جاء رجل في ليلة باردة، فخرج إليه، فرآه كأنه مقرور (٥) فقال: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ فنزع برنسًا (٦) له فأعطاه إياه. ذُكِرَ أنَّه كساه إياه عمُّه (٧) (٨).\n_________\n(١) أبو بدر الكوفي: ليس بالكوفة أعبد منه، قال الحافظ: صدوق ورع له أوهام.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٧٨، \"تهذيب التهذيب\" لابن حجر / ٣١٣.\n(٢) الياميّ من أهل الكوفة، ذكره ابن حبان في \"الثقات\" ٧/ ٢٣.\nوانظر: \"التاريخ الكبير\" للبخاري ٥/ ٩٥ (٢٦٨)، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٦٢.\n(٣) في الأصل: عن حذيفة. وفي (س): عمّن حدّثه. ولم أجد من ميّزه.\n(٤) ثقة.\n(٥) القرُّ: البرد، والقرة: ما يصيبه منه، ورجل مقرور.\nانظر: \"جمهرة اللغة\" لابن دريد ١/ ١٢٥ (قرر)، \"المحيط في اللغة\" لإسماعيل ابن عباد ٥/ ٢٠٦ (قرَّ).\n(٦) البُرْنس -بالضم-: قلنسوة طويلة: وهو كل ثوب رأسه منه.\nانظر: \"تاج العروس\" للزبيدي ٨/ ٢٠٣، \"جمهرة اللغة\" لابن دريد ٢/ ١٢٢٠ (برنس).\n(٧) لم أجد من ميز عمه هذا.\n(٨) [٨٢٢] الحكم على الإسناد:\nفيه من لم أجد له ترجمة.\nالتخريج:\nذكر أبو حيَّان في \"البحر المحيط\" ٣/ ٥٤٦ عن الربيع، نحوه مختصرًا.\nوانظر: \"سير أعلام النبلاء\" للذهبي ٤/ ٢٥٨، \"الطبقات الكبرى\" لابن سعد ٦/ ١٨٢.","vol":"8","page":504},{"text":"وبلغنا أن زبيدة أم جعفر (١) اتخذت مصحفًا بتسعين قطعة كتبت بالذهب على الورق، وجعلت على ظهورها من الذهب (مرصَّعة بالجواهر) (٢) والفضَّة، فبينما هي تقرأ القرآن ذات يوم، بلغت هذِه الآية فلم يكن شيء أحب إليها من المصحف فقالت: عليَّ بالصاغة، فأمرت بالجواهر والذهب حتَّى بيعت، وأمرت حتَّى حفرت الآبار، واتخذت الحياض بالبادية (٣).\nقال أبو بكر الورَّاق: دلَّهم بهذِه الآية على الفتوة (٤)، فقال: ﴿لَنْ تَنَالُوا الْبِرَّ﴾ (برِّي بكم) (٥) إلَّا ببركم (٦) بإخوانكم، والإنفاق عليهم من مالكم وجاهكم ما تحبون، فإذا فعلتم ذلك نالكم برِّي وعطفي (٧) ﴿وَمَا\n_________\n(١) زبيدة بنت جعفر بن المنصور العبّاسية والدة الأمين تكنى أم جعفر.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٠/ ٢٤١، \"البداية النهاية\" لابن كثير ١٠/ ٢٧١.\n(٢) من (س).\n(٣) انظر: \"البداية والنهاية\" لابن كثير ١٠/ ٢٨٣، \"أعلام النساء\" لعمر كحالة ٢/ ١٧ - ٣٠، \"بحر العلوم\" للسمرقندي ١/ ٢٨٤.\n(٤) الفُتُوَّة: الحرية والكرم.\nانظر: \"أساس البلاغة\" للزمخشري ٢/ ٦ (فتى)، \"المحيط في اللغة\" لإسماعيل ابن عباد ٩/ ٤٧٠ (فتى).\n(٥) مطموس في الأصل، وفي (ن): أنفعكم، والمثبت من (س).\n(٦) مطموس في الأصل. والمثبت من (س)، (ن).\n(٧) انظر هذا الوجه في: \"البحر المحيط\" لأبي حيان ٢/ ٥٢٣، \"لباب التأويل\" للخازن ١/ ١٨٩، \"الفريد في إعراب القرآن المجيد\" لابن أبي العزّ الهمداني ١/ ٦٠٣.","vol":"8","page":505},{"text":"تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ﴾ (١).\n\n<span data-type=\"title\" id=toc-752>٩٣ </span>- قوله -﷿-:\n﴿كُلُّ الطَّعَامِ كَانَ حِلًّا لِبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَى نَفْسِهِ﴾.\nقال أبو روف، والكلبيُّ: كان هذا حين قال النبي - ﷺ -: \"أنا على ملَّة إبراهيم\" فقالت اليهود: كيف وأنت تأكل لحوم الإبل وألبانها، وكان ذلك حرامًا على إبراهيم، وهو محرم في التوراة؟ فقال النبي - ﷺ -: \"كان ذلك حلالًا لإبراهيم فنحن خلُّه\".\nفقالت اليهود: كل شيء أصبحنا اليوم نحرُّمه فإنه كان محرمًا على نوح وإبراهيم (هلم جرا) (٢) حتَّى انتهى إلينا، فأنزل الله -﷿-، تكذيبًا لهم: ﴿كُلُّ الطَّعَامِ﴾ المحلل لكم اليوم ﴿كَانَ حِلًّا﴾ أي: حلالا ﴿لِبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ﴾: وهو يعقوب ﴿عَلَى نَفْسِهِ مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْرَاةُ﴾ (٣).\n_________\n(١) ليس بين كل ما ذكر في تفسير البر تعارض ولا اضطراب، ولا يمثل تنوّعها نقصًا ولا اختلالًا، بل كلّها متفقة، والمعنى متقارب متداخل.\nانظر: \"لسان العرب\" لابن منظور ٤/ ١٥٢ (برر)، \"مجمل اللغة\" لابن فارس ١/ ١١١ (برر)، \"معجم متن اللغة\" للشيخ أحمد رضا ١/ ٢٦٩ (برر)، \"أساس البلاغة\" للزمخشري ١/ ٥٥ (برر).\n(٢) كذا في الأصل و(س)، وفي \"أسباب النزول\" للواحدي: حرامًا إلى هذا الوقت.\n(٣) التخريج:\nذكره الواحديّ في \"أسباب النزول\" (ص ١١٨)، وأبو حيَّان في \"البحر المحيط\" =","vol":"8","page":506},{"text":"فبيَّن الله تعالى له: إنما حرم علي بني إسرائيل لحوم الإبل؛ بتحريم إسرائيل ذلك على نفسه، كان حلالا قبل ذلك، وإن الله -﷿- حلّلها لهذِه الأمة، كما حلّلها إبراهيم -﵇-.\nواختلف المفسرون في ذلك الطعام:\nفقال ابن عباس (١)، ومجاهد (٢)، وقتادة (٣)، والضحاك (٤)، والسديُّ (٥)، وأبو مجلز (٦): هي العروق (٧).\n_________\n= ٣/ ٣ عن أبي روق والكلبي، وإسناده منقطع.\nوانظر: \"التحرير والتنوير\" لابن عاشور ٣/ ٨.\n(١) أخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٢٦، واللفظ له، والطبري في \"جامع البيان\" ٤/ ٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٠٥ عن سعيد بن جبير عن ابن عباس قال: اشتكى عرق النساء، فبات وبه زقاء حتَّى أصبح فقال: لئن شفاني الله لا آكل عرقًا.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٤.\nوانظر: \"تفسير مجاهد\" ١/ ١٣٢، \"زاد المسير\" لابن الجوزي ١/ ٤٢٣.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ١/ ٤٧٣، وابن الجوزي في \"زاد المسير\" ١/ ٤٢٣، وأبو حيَّان في \"البحر المحيط\" ٣/ ٤ عنه بمعناه.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٤٢٣، وأبو حيَّان في \"البحر المحيط\" ٣/ ٤ عنه بمعناه.\n(٥) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٤٢٣، وأبو حيَّان في \"البحر المحيط\" ٣/ ٤ عنه بمعناه.\nوانظر: \"محاسن التأويل\" للقاسمي ٤/ ١٤٧.\n(٦) أخرج الطبري في \"جامع البيان\" ٣/ ٤ - ٤ عن أبي مجلز، نحوه.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٧٣.\n(٧) قال أبو حيَّان في \"البحر المحيط\" ٣/ ٤: وليس في تحريم العروق قربة فيما يظهر.","vol":"8","page":507},{"text":"وكان سبب ذلك: أن يعقوب -﵇- اشتكئ عرق النساء (١)، وكان أصل وجعه ذلك ما:\n[٨٢٣] أخبرني الحسين بن محمد بن الحسين الثقفيُّ (٢)، ثنا مخلد ابن جعفر الباقرحي (٣)، ثنا الحسن بن علَّوَيه (٤)، (ثنا إسماعيل بن عيسى (٥)، حدثنا إسحاق بن بشر) (٦) (٧) عن جويبر (٨)، ومقاتل (٩)، عن الضحاك (١٠)، كان يعقوب بن إسحاق ﵉ قد نذر إن وهب الله له اثني (١١) عشر ولدًا وأتى بيت المقدس صحيحًا، أن يذبح آخرهم، فتلقاه ملك من الملائكة فقال له: يا يعقوب، إنك رجل قوي، وهل لك في الصراع، فعالجه، فلم يصرع أحد منهما\n_________\n(١) عرق النَّساء: وجع يبتدئ من مفصل الورك، وينزل من خلف على الفخذ، وربما انعقد وامتد إلى الكعب، وقيل: سمي بذلك؛ لأن ألمه يُنْسي ما سواه.\nانظر: \"الطب النبوي\" لابن قيم الجوزية (ص ٦٧).\n(٢) هو ابن فنجويه صدوق، ثقة، كثير الرواية للمناكير.\n(٣) اختلط بعد أن كان أمره مستقيما.\n(٤) البغدادي القطّان، ثقة.\n(٥) العطّار ضعفه الأزديّ وصححه غيره.\n(٦) كذّاب.\n(٧) في الأصل: ثنا سعيد بن بسر. والمثبت من (س)، (ن).\n(٨) ابن سعيد الأزديّ: ضعيف جدًّا.\n(٩) مقاتل بن سليمان كذبوه وهجروه ورمي بالتجسيم.\nوانظر قوله في \"تفسيره\" ١/ ٢٩٠ بنحوه، وليس فيه: عن الضحاك.\n(١٠) المفسّر: صدوق، كثير الإرسال.\n(١١) في الأصل: اثنا بالرفع، وهو خطأ ظاهر. والمثبت من (س).","vol":"8","page":508},{"text":"صاحبه، ثم غمزه الملك غمزة (١)، فعرض له عرق النساء؛ من ذلك، ثم قال له: إني لو شئت أن أصرعك، لفعلت، ولكن غمزتك هذِه الغمزة؛ لأنك كنت نذرت: إن أتيت بيت المقدس صحيحًا ذبحت آخر ولدِك، وجعل الله هذِه الغمزة لك من ذلك مخرجًا، فلما قدمها يعقوب، أراد ذبح ولده ونسي قول الملك، فأتاه الملك فقال: أنا غمزتك للمخرج، وقد وفى نذرك؛ فلا سبيل إلى ذبح ولدك (٢).\nوقال ابن عباس، ومجاهد، وقتادة، والسديّ: أقبل يعقوب -﵇- من حرَّان (٣) يريد بيت المقدس، حين هرب من أخيه عيص، وكان رجلا بطشًا (٤) قويًّا، فلقيه ملك، فظن يعقوب -﵇- أنَّه لصٌّ،\n_________\n(١) غمز: النخس في الشيء بشيء.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٥/ ٢٩ (غمز)، \"معجم مقاييس اللغة\" لابن فارس ٤/ ٣٩٤.\n(٢) [٨٢٣] الحكم على الإسناد:\nفيه إسحاق بن بشر كذاب وكذلك مقاتل بن سليمان، والأزدي ضعيف جدًّا.\nالتخريج:\nذكره السمرقنديّ في \"بحر العلوم\" ١/ ٢٨٥، وابن الجوزي في \"زاد المسير\" ١/ ٤٢٣ بدون سند.\n(٣) حرّان: مدينة عظيمة مشهورة من جزيرة أقورة، وهي على الطريق بين الموصل والشام.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٧١.\n(٤) البطش: السطوة والأخذ بالعنف والشدّة.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٢٦٧، \"المحيط في اللغة\" لإسماعيل بن عباد ٧/ ٢٩٧.","vol":"8","page":509},{"text":"فعالجه؛ أن يصرعه، فغمز الملك فخذ يعقوب، ثم صعد إلى السماء، ويعقوب ينظر إليه، فهاج به عرق النساء، ووجد من ذلك بلاء وشدة، فكان لا ينام الليل من الوجع، ويبيت وله زقاء (١) -أي: صياح- فحلف يعقوب ﵇ لئن شفاه الله -﷿- لا يأكل عِرْقًا، ولا طعامًا فيه عِرْق، فحرَّمها على نفسه، فجعل بنوه -بعد ذلك- يتتبعون العروق يخرجونها من اللحم (٢).\nوقال أبو العالية، وعطاء، ومقاتل (٣)، والكلبيُّ: كان ذلك لحمان الإبل وألبانها (٤) وروى شهر بن حوشب، عن ابن عباس ﵄ أن عصابة من اليهود حضرت النبي - ﷺ - فقالوا: يا أبا\n_________\n(١) زقا، يزقو زقاء: صاح، أي: له صياح.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٣٥٧، \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٦.\n(٢) قال القاسميّ في \"محاسن التأويل\" ٤/ ١٤٨: ونقل القفّال عن ترجمة التوراة .. فذكر نحوه، وبيّن أن القصّة مسوقة في سفر التكوين من التوراة في الإصحاح الثاني والثلاثين.\nوقال الشيخ محمد رشيد في \"تفسير المنار\" ٤/ ٤: وكل ذلك من الإسرائيليات .. وصحة السند في بعضها عن ابن عباس أو غيره -كما زعم الحاكم- لا يمنع أن يكون مصدرها إسرائيليًّا.\n(٣) ينظر قوله في \"تفسيره\" ١/ ٢٩٠.\n(٤) ذكره الرازي في \"مفاتيح الغيب\" ٤/ ١٥٣، عن ابن عباس وأبي العالية وعطاء ومقاتل، نحوه.\nوأخرج الطبري في \"جامع البيان\" ٤/ ٤ عن عطاء بن أبي رباح، مثله.\nوانظر: \"معاني القرآن\" للفراء ١/ ٢٢٦، \"معاني القرآن\" للنحاس ١/ ٤٤١.","vol":"8","page":510},{"text":"القاسم، أخبرنا: أيُّ الطعام حرَّم إسرائيل على نفسه من قبل أن تنزل التوراة؟ فقال رسول الله - ﷺ -: \"أنشدكم بالذي أنزل التوراة على موسى، هل تعلمون أن يعقوب مرض مرضًا شديدًا، فطال سقمه منه؛ فنذر (١): لئن عافاه من سقمه، ليحرِّمن أحب الطعام والشراب إليه، وكان أحب الطعام إليه لحمان الإبل، وأحب الشراب إليه ألبانها؟ \". فقالوا: اللهمَّ، نعم (٢) (٣).\nوروى جويبر (٤)، عن الضحاك (٥)، عن ابن عباس ﵄ قال (٦): لمَّا أصاب يعقوب ﵇ عرق النساء، وصف له الأطباء أن\n_________\n(١) سقط في جميع النسخ، وفي \"تفسير القرآن العظيم\" لابن أبي حاتم نذرًا.\n(٢) زاد ابن أبي حاتم: قال رسول الله - ﷺ -: \"اللهم اشهد عليهم\".\n(٣) التخريج:\nأخرجه الطبري في \"جامع البيان\" ٤/ ٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٠٤ - ٧٠٥، والطبراني في \"المعجم الكبير\" ١٢/ ٢٤٦ (١٣٠١٢) عن عبد الحميد بن بهرام، عن شهر بن حوشب، عن ابن عباس بنحوه.\nورواه أحمد في \"المسند\" ١/ ٢٧٤ (٢٤٨٣)، والبخاري في \"التاريخ الكبير\" ٢/ ١١٤، والترمذيّ، وحسنه في \"السنن\" في أبواب التفسير من تفسير سورة الرعد (٣١١٧)، وأبو نعيم في \"حلية الأولياء\" ٤/ ٣٠٤ - ٣٠٥ عن عبد الله بن الوليد العجليّ، عن بكير بن شهاب، عن سعيد بن جبير، عن ابن عباس بنحوه.\nقال الهيثميّ في \"مجمع الزوائد\" ٨/ ٢٤٢، ٦/ ٣١٥: رواه أحمد والطبرانيّ، ورجالهما ثقات.\nقال الشيخ أحمد شاكر: إسناده صحيح.\n(٤) ضعيف جدًّا.\n(٥) صدوق كثير الإرسال.\n(٦) من (س)، (ن).","vol":"8","page":511},{"text":"يجتنب لحوم الإبل، فحرَّم يعقوب ﵇ على نفسه لحوم الإبل، فقالت اليهود: إنما حرَّمنا على أنفسنا لحوم الإبل؛ أن يعقوب حرَّمها؛ فأنزل الله تحريمها في التوراة، فأنزل الله -﷿- هذِه الآية (١).\nوقال الحسن: حرّم إسرائيل على نفسه لحم الجزور؛ تعبُّدًا لله ﷿، فسأل ربَّه أن يجيز له ذلك، فحرَّمه الله -﷿- على ولده (٢). وقال عكرمة: حرَّم إسرائيل على نفسه زائدتي (٣) الكبد والكليتين والشحم، إلَّا ما على الظهور (٤). وروى ليث، عن مجاهد قال: حرَّم إسرائيل على نفسه لحوم الأنعام (٥) (٦).\n_________\n(١) الحكم على الإسناد:\nجويبر شديد الضعف متروك، والضحاك لم يلق ابن عباس.\nوالأثر ذكره السمرقندي في \"بحر العلوم\" ١/ ٢٨٤ - ٢٨٥ عن الضحاك نحوه.\nوانظر: \"معاني القرآن\" للنحاس ١/ ٤٤١، \"التحرير والتنوير\" لابن عاشور ٣/ ٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٤ عنه نحوه.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٢٤٢، \"روح المعاني\" للألوسي ٤/ ٢.\n(٣) مطموس في الأصل. والمثبت من (س)، (ن).\n(٤) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٠٥ عن عكرمة عن ابن عباس نحوه، معلقًا، وذكره السيوطي في \"الدر المنثور\" ٣/ ٧٠٥ من طريق عكرمة عن ابن عباس ونسبه لابن إسحاق، وابن المنذر، وابن أبي حاتم.\nوانظر: \"روح المعاني\" للألوسي ٤/ ٢، \"زاد المسير\" لابن الجوزي ١/ ٤٢٣.\n(٥) أخرج الطبري في \"جامع البيان\" ٤/ ٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٠٥ عن مجاهد، مثله.\nوانظر: \"معاني القرآن\" للنحاس ١/ ٤٤٠.\n(٦) قال ابن عطية في \"المحرر الوجيز\" ١/ ٤٧٣: وظاهر الأحاديث والتفاسير في هذا الأمر أن يعقوب ﵇ حرّم لحوم الإبل وألبانها، وهو يحبّها؛ تقرّبًا إلى الله بذلك. =","vol":"8","page":512},{"text":"ثم اختلفوا في حال هذا الطعام المحرَّم على إسرائيل بعد نزول التوراة:\nفقال السديُّ: إن الله تعالى لمَّا أنزل التوراة حرَّم عليهم ما كانوا يحرِّمونه قبل نزولها، أقتداء بأبيهم يعقوب ﵇ (١) وقال عطيِّة: إنما كان ذلك حرامًا عليهم (بتحريم إسرائيل ذلك عليهم) (٢) وذلك؛ أن إسرائيل قال حين أصابه عرق النساء: والله (٣)، لئن عافاني الله منه لا يأكله لي ولد -ولم يكن ذلك محرمًا عليهم في التوراة (٤).\nوقال الكلبيُّ: لم يحرِّمه الله -﷿- عليهم في التوراة، وإنما حرَّم عليهم بعد نزول التوراة؛ بظلمهم وكفرهم، وكانت بنو إسرائيل إذا أصابوا ذنبًا عظيمًا حرَّم الله عليهم به طعامًا طيبًا، أو صب عليهم رجزًا، وهو الموت، فذلك قوله - ﷿ -: ﴿فَبِظُلْمٍ مِنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ﴾ الآية (٥)، وقوله: ﴿وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا﴾ .. إلى قوله: ﴿ذَلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ وَإِنَّا\n_________\n= وانظر: \"معاني القرآن\" للنحاس ١/ ٤٤١، \"معاني القرآن\" للفراء ١/ ٢٢٦، \"التحرير والتنوير\" لابن عاشور ٣/ ٨ - ٩.\n(١) قوله أخرجه الطبري في \"جامع البيان\" ٤/ ١ عنه مثله.\n(٢) من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ٢ عن عطية عن ابن عباس، نحوه.\nوانظر: \"البحر المحيط\" لأبي حيان ٣/ ٤.\n(٥) النساء: ١٦٠.","vol":"8","page":513},{"text":"لَصَادِقُونَ﴾ (١) (٢).\nوقال الضحاك: لم يكن من ذلك شيء عليهم حرامًا، وما حرَّمه الله تعالى عليهم في التوراة وإنما هو شيء حرَّموه على أنفسهم، اتباعًا لأبيهم (٣)، ثم أضافوا تحريمه إلى الله تعالى فكذَّبهم الله تعالى (٤).\nفقال: ﴿قُلْ﴾: يا محمد ﴿فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ﴾: حتَّى يتبيَّن أنَّه كما (٥) قلت (لا كما قلتم، فلم يأتوا بها) (٦).\n\n<span data-type=\"title\" id=toc-753>٩٤ </span>- فقال الله -﷿-:\n﴿فَمَنِ افْتَرَى عَلَى اللَّهِ الْكَذِبَ مِنْ بَعْدِ ذَلِكَ فَأُولَئِكَ هُمُ الظَّالِمُونَ (٩٤)﴾.\n[٨٢٤] أخبرني ابن فنجويه (٧)، حدثني (أحمد بن محمد بن إسحاق السنِّي) (٨) ثنا النسائي (٩)، ثنا محمد بن سهل بن عسكر (١٠)،\n_________\n(١) الأنعام: ١٤٦.\n(٢) ذكر ابن الجوزي في \"زاد المسير\" ١/ ٤٢٣، وأبو حيَّان في \"البحر المحيط\" ٣/ ٤، والألوسي في \"روح المعاني\" ٤/ ٣ عن الكلبيّ نحوه.\n(٣) مطموس في الأصل. والمثبت من (س)، (ن).\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ٢ عن الضحاك، مثله.\nوانظر: \"روح المعاني\" للألوسي ٤/ ٣.\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) الحسين بن محمد بن الحسين، ثقة، صدوق كثير الرواية للمناكير.\n(٨) مطموس في الأصل. والمثبت من (س)، (ن)، وابن السني حافظ ثقة.\n(٩) أحمد بن شعيب النسائي، أبو عبد الرحمن الإمام الحافظ، صاحب\"السنن\".\n(١٠) ثقة.","vol":"8","page":514},{"text":"حدثنا (ابن زياد) (١)، عن الأوزاعيِّ (٢)، عن هشام بن حسَّان (٣)، حدثني أنس بن سيرين (٤)، عن أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ - في عرق النساء: \"يأخذ ألية كبش عربيٍّ، لا صغير ولا كبير (فتقطّع صغارًا) (٥) فتخرج إهالته (٦)، فتقسَّم ثلاث قسم، كل يوم على ريق النفس (٧) ثلاثًا\" قال أنس - ﵁ -: فوصفته لأكثر من مائة فبرؤوا بإذن الله تعالى (٨).\n_________\n(١) كذا في جميع النسخ: ثنا ابن زياد، وفي مصادر الترجمة: عبد الله بن الحكم بن أبي زياد. وهو القطواني الدهقان، صدوق.\n(٢) عبد الرحمن بن عمرو بن أبي عمرو ثقة جليل فقيه.\n(٣) القردُوسيّ: ثقة من أوثق الناس في ابن سيرين.\n(٤) ثقة.\n(٥) في الأصل: معع، غير واضحة الإعجام والمثبت من (س)، (ن).\n(٦) الإهالة: الألية ونحوها.\nانظر: \"الغريبين في القرآن والحديث\" لأبي عبيد الهروي ١/ ١١٩، \"معجم مقاييس اللغة\" لابن فارس ١/ ١٥٠ (أهل)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٨٤.\n(٧) مطموس في الأصل. والمثبت من (س)، (ن).\n(٨) [٨٢٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرج ابن ماجه في كتاب الطب باب دواء عرق النساء (٣٤٦٣)، والحاكم في \"المستدرك\" ٤/ ٢٠٦ من طريق الوليد بن مسلم حدثنا هشام بن حسان به نحوه. قال الحاكم: صحيح على شرط الشيخين ووافقه الذهبي، وقال الألباني: صحيح. =","vol":"8","page":515},{"text":"[٨٢٥] وأخبرني الحسين بن محمد (بن فنجويه) (١) قال: حدثنا أحمد بن محمد بن إسحاق السني (٢) أخبرني الصباح (٣)، أنا الفضل ابن سهل الأعرج (٤)، حدثنا (قراد بن نوح) (٥) ثنا شعبة (٦)، حدثني شيخ في زمن الحجاج بن يوسف (٧)، في عرق النساء أنه قال: أقسم لك بالله الأعلى، لئن (لم تنته) (٨) لأكوينك (بنار، أو لأحلقنك بموسى) (٩).\n_________\n= وأخرجه الإمام أحمد في \"المسند\" ٣/ ٢١٩ (١٣٢٩٥) ثنا محمد بن عبد الله الأنصاري، ثنا هشام بن حسان به نحوه.\nقال الشيخ الألباني في \"سلسلة الأحاديث الصحيحة\" ٤/ ٥٢٣ (١٨٩٩): وسنده صحيح.\nوانظر: \"زاد المعاد\" لابن قيم الجوزية ٤/ ٧١، \"الطب النبوي\" لابن قيم الجوزية (ص ٦٧).\n(١) من (ن)، وهو ثقة صدوق كثير الرواية للمناكير.\n(٢) مطموس في الأصل. والمثبت (س) و(ن)، وهو حافظ ثقة.\n(٣) مطموس في الأصل. والمثبت من (س)، (ن). ولم أجد له ترجمة.\n(٤) أبو العباس، قال ابن حجر في \"تقريب التهذيب\" (٥٤٠٣): صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٦٣.\n(٥) مطموس في الأصل. والمثبت من (س)، (ن)، وهو عبد الرحمن بن غزوان أبو نوح المعروف بقراد: ثقة، له أفراد.\nانظر: \"تقريب التهذيب\" لابن حجر (٣٩٧٧)، \"الإرشاد\" للخليلي ١/ ٢٤٨.\n(٦) ابن الحجاج، ثقة حافظ متقن.\n(٧) لم أجده.\n(٨) مطموس في الأصل. والمثبت من (س)، (ن).\n(٩) مطموس في الأصل. والمثبت من (س)، (ن).","vol":"8","page":516},{"text":"قال شعبة: قد (جربته، تقوله) (١) وتمسح على ذلك الموضع (٢)\n\n<span data-type=\"title\" id=toc-754>٩٥ </span>- ﴿قُلْ صَدَقَ اللَّهُ﴾:\nفي جميع ما أخبرنا من هذا ومن غيره.\n﴿فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ﴾\n_________\n(١) مطموس في الأصل. والمثبت من (س)، (ن).\n(٢) [٨٢٥] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nلم أجد من ذكر ذلك فيما رجعت إليه من كتب.","vol":"8","page":517},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد التاسع]\n[سورة آل عمران ٩٦ - ٢٠٠]\n\nتحقيق\nد/ عبد الله بن جمعة أبو طعيمة","vol":"9","page":1},{"text":"المحقق\nد/ عبد الله بن جمعة أبو طعيمة\nحصل على درجة الدكتوراه عام ١٤٢٤ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى -كلية الدعوة وأصول الدين- قسم الكتاب والسنة، وعنوان رسالة الدكتوراه\n(الكشف والبيان عن تفسير القرآن، لأبي إسحاق الثعلبي من أول سورة آل عمران إلى آخر السورة - دراسة وتحقيق وتخريج وتعليق)\n* * *","vol":"9","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٩]","vol":"9","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٥٦/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"9","page":4},{"text":"سُورَةُ آلِ عِمْرَانْ\n٩٦ - ٢٠٠","vol":"9","page":5},{"text":"<span data-type=\"title\" id=toc-755>٩٦ </span>- قوله -﷿-: ﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ﴾.\nقال مجاهد: تفاخر المسلمون واليهود، فقالت اليهود: بيت المقدس أفضل وأعظم من الكعبة لأنه مهاجر الأنبياء، وفي الأرض المقدسة. وقال المسلمون: بل الكعبة أفضل (١)، فأنزل الله -﷿-: ﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ﴾ (إلى قوله: ﴿فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ﴾ وليس ذلك في بيت المقدس، ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾، وليس ذلك في بيت المقدس، ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ﴾ وليس ذلك في بيت المقدس) (٢) (٣).\n(وقرأ ابن السميفع: (وضَعَ) -بفتح الواو والضاد- يعني: وضعه الله (٤» (٥).\n_________\n(١) زاد في \"فتح القدير\" للشوكاني ١/ ٣٦٤: فبلغ ذلك النبي - ﷺ -.\n(٢) ما بين القوسين متأخر في جميع النسخ، وحقه التقديم كما في \"فتح القدير\" للشوكاني ١/ ٣٦٤.\n(٣) التخريج:\nذكره الواحدي في \"أسباب النزول\" (ص ١١٨، ١١٩)، والبغوي في \"معالم التنزيل\" ٢/ ٦٩، وابن الجوزي في \"مثير الغرام\" ١/ ٣٤٧ عن مجاهد نحوه، وإسناده: مرسل، وذكره الواحدي في \"الوسيط\" ١/ ٤٧٠، والألوسي في \"روح المعاني\" ٣/ ٤ (٧) عن ابن جريج بلاغًا نحوه.\n(٤) في \"البحر المحيط\" لأبي حيان ٣/ ٦: عن عكرمة وابن السميفع، ومن غير نسبة في \"إعراب القراءات الشواذ\" للعكبري ١/ ١٤٣، \"الكشاف\" للزمخشري ١/ ٤٤٦.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ١٦٢.\n(٥) ما بين القوسين جاء مدرجًا مع بيان سبب النزول في جميع النسخ، وحقه التأخير.","vol":"9","page":7},{"text":"واختلف العلماء في تأويل قوله تعالى: ﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ﴾:\nفقال بعضهم: هو أول بيت ظهر (١) (على وجه الأرض) (٢)، منذ خلق الله - ﷾- السماء والأرض، خلقه الله تعالى قبل الأرضين بألفي عام، وكانت زبدة بيضاء على الماء فدحيت (٣) الأرض من تحته، وهذا قول عبد الله بن عمرو (٤)، ومجاهد (٥).\nوقتادة (٦)، والسديّ (٧).\nوقال بعضهم: هو أول بيت بني في الأرض؛ فيروى أن (٨) علي بن الحسين ﵁ (٩) سئل عن بدء الطواف فقال: إن الله -﷿- وضع\n_________\n(١) ليست في الأصل، وفي \"اللباب\" لابن عادل الدمشقي ٥/ ٤٠٠: وضع.\n(٢) من (س).\n(٣) أي: بسطها ومدها ووسعها.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ١٨٤، \"المحيط في اللغة\" لإسماعيل بن عباد ٣/ ١٨٠ (دحو).\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ٨، عنه نحوه.\nوانظر: \"مثير الغرام\" لابن الجوزي ١/ ٣٤٨، \"الوسيط\" للواحدي ١/ ٤٦٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ٤، والأزرقيّ في \"أخبار مكة\" ١/ ٣٢، والزمخشري في \"الكشاف\" ١/ ٥٨٥ عنه نحوه.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٢٦، والطبري في \"جامع البيان\" ٨/ ٤ عنه بمعناه.\n(٧) أخرجه الطبري في \"التفسير\" ٤/ ٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٠٧ عنه نحوه.\n(٨) في الأصل: عن، والمثبت من (س).\n(٩) من (س)، (ن).","vol":"9","page":8},{"text":"تحت العرش (١) بيتًا، وهو البيت المعمور الذي ذكره (الله -﷿-) (٢)، وقال للملائكة: طوفوا به ودعوا العرش، فطافت الملائكة به وتركوا العرش، فكان أهون عليهم، ثم أمر الله -﷿- الملائكة الذين يسكنون في الأرض أن يبنوا في الأرض بيتًا على مثاله وقدره، فبنوا، واسمه الضُّراح (٣)، وأمر مَنْ في الأرض من خلقه أن يطوفوا به كما يطوف أهل السماء بالبيت المعمور (٤).\n_________\n(١) من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) الضّراح -بالضم ثم التخفيف- بيت في السماء حيال الكعبة هو البيت المعمور. وعبارة المصنف يفهم فيها أنه في الأرض، وفي \"أنوار التنزيل\" للبيضاوي: وقيل: كان في موضعه قبل آدم بيت يقال له: الضراح يطوف به الملائكة فلما هبط آدم أمر بأن يحجه ويطوف حوله، ورفع في الطوفان إلى السماء الرابعة تطوف به ملائكة السماوات.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٤٥٤، \"لسان العرب\" لابن منظور ٢/ ٥٢٧ (ضرح)، \"الكشاف\" للزمخشري ١/ ٥٨٦.\n(٤) التخريج:\nأخرج الأزرقي في \"أخبار مكة\" ١/ ٣٢ - ٣٣ قال: حدثني علي بن هارون بن مسلم العجليّ، عن أبيه قال: حدثنا القاسم بن عبد الرحمن الأنصاري، حدثني محمد بن علي بن الحسين قال: كنت مع أبي علي بن الحسين بمكة .. فذكر خبرًا طويلا بنحو ما ذكر المصنف وأطول، وفي إسناده القاسم بن عبد الرحمن الأنصاري قال يحيى بن معين في \"تاريخه\" ٢/ ٤٨١: ليس بشيء.\nوقال ابن عطية في \"المحرر الوجيز\" ٣/ ١٦٤: ونحو ما قال الزجاج من أنه البيت المعمور أسانيدها ضعاف فلذلك تركتها.","vol":"9","page":9},{"text":"وقيل: هو أول بناء بناه آدم في الأرض، قاله ابن عباس (١)، وقال الضحاك: يعني: أن أول بيت وضع فيه البركة، وأجيز من الفردوس الأعلى (٢).\nوروى سماك عن (٣) خالد بن عرعرة قال: قام رجل إلى علي بن أبي طالب ﵁ فقال: ألا تخبرنا عن البيت أهو أول بيت كان في الأرض؟ قال: لا، قال: فأين كان قوم نوح وعاد وثمود، ولكنه أول بيت مبارك وهدى وضع للناس (٤).\n_________\n(١) أخرج الأزرقيّ في \"أخبار مكة\" ١/ ٣٦ قال: حدثنا جدي قال: حدثنا سعد بن سالم، عن طلحة بن عمرو الحضرميّ، عن عطاء بن أبي رباح، عن ابن عباس قال: لما أهبط الله آدم ... فذكر خبرًا طويلا إلى أن قال: فكان أول من أسس البيت وصلى فيه وطاف به آدم -﵇-.\nوفيه طلحة بن عمرو الحضرفي المكيّ عن عطاء، قال أحمد: لا شيء، متروك الحديث كما في \"الكامل\" لابن عدي ٤/ ١٤٢٦.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٦٥.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ٧٠ عن الضحاك نحوه.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٢٢١، \"مثير الغرام\" لابن الجوزي ١/ ٣٤٧، ٨/ ١٤٣.\n(٣) في الأصل: بن، والمثبت من (س).\n(٤) التخريج:\nأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٠٨ (٣٨٢٩)، والطبري في \"جامع البيان\" ٤/ ٧، والأزرقي في \"أخبار مكة\" ١/ ٦١، والواحديّ في \"الوسيط\" ١/ ٤٦٦، والحاكم في \"المستدرك\" ٢/ ٥٥٥ عن سماك به نحوه، ورواية بعضهم أطول من بعض، قال الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرّجاه، ووافقه الذهبي. =","vol":"9","page":10},{"text":"وقيل: إنه أول بيت وضع للناس يحج إليه، وروي ذلك عن ابن عباس أيضًا (١)، وقيل: هو أول بيت جُعِل قبلة للمسلمين.\nوقال الحسن (٢) والكلبيّ، والفراء: معناه (٣): إن أول مسجد متعبد وضع للناس يُعبد الله فيه (٤).\nيدل عليه قوله -﷿-: ﴿أَنْ تَبَوَّا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا﴾ (٥) يعني: مساجد، ﴿وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً﴾ (٦)، وقوله تعالى: ﴿فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ﴾ (٧)، يعني: مساجد (٨).\n[٨٢٦] أخبرنا شعيب بن محمد (٩)، أخبرنا مكي بن\n_________\n= وانظر: \"المطالب العالية\" لابن حجر ٤/ ٩٧.\n(١) ذكره الزجاج في \"معاني القرآن\" ١/ ٤٤٤، والواحدي في \"الوجيز\" ١/ ٢٢٤: عن ابن عباس.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٧ نحوه.\n(٣) من (س)، (ن).\n(٤) ينظر قول الفراء في \"معاني القرآن\" ١/ ٢٢٢، وقد رجّح الطبري في \"جامع البيان\" ٤/ ٧ هذا القول.\nوانظر: \"البحر المحيط\" لأبي حيان ٣/ ٧، \"الكشاف\" للزمخشري ١/ ٥٨٦.\n(٥) يونس: ٨٧.\n(٦) يونس: ٨٧.\n(٧) النور: ٣٦.\n(٨) ينظر ما تقدّم في: \"الكشاف\" للزمخشري ١/ ٥٨٥ - ٥٨٦، \"المحرر الوجيز\" لابن عطية ٣/ ١٦٣ - ١٦٤، \"تفسير القرآن\" للسمعاني ٣/ ٥٣٤، \"اللباب\" لابن عادل الدمشقي ٥/ ٣٣٩ - ٣٤٠، \"بحر العلوم\" للسمرقندي ١/ ٢٨٦.\n(٩) شعيب بن محمد بن شعيب العجليّ البيهقيّ. مستور، من أهل النواحي.","vol":"9","page":11},{"text":"عبدان (١)، أنا أحمد بن الأزهر (٢)، ثنا روح بن عبادة (٣)، ثنا شعبة (٤)، عن سليمان (٥)، عن إبراهيم التيميّ (٦)، عن أبيه (٧)، عن أبي ذر ﵁، عن النبي - ﷺ - أنه سئل عن أول مسجد وضع للناس فقال: المسجد الحرام، ثم بيت المقدس، وسئل كم بينهما قال: أربعون عامًا، وحيثما أدركتك الصلاة فصل، فثمّ مسجد (٨).\n_________\n(١) أبو حاتم التميميّ، ثقة.\n(٢) أحمد بن الأزهر بن منيع أبو الأزهر النيسابوري، صدوق.\n(٣) روح بن عبادة بن العلاء أبو محمد البصري، ثقة، فاضل.\n(٤) شعبة بن الحجاج، ثقة، فاضل.\n(٥) سليمان بن مهران الأعمش، ثقة، حافظ، لكنه يدلس، لاسيما عن إبراهيم.\n(٦) إبراهيم بن يزيد بن شريك التيميّ الكوفيّ؛ ثقة إلاّ أنه كان يرسل ويدلس.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٤٥، \"تهذيب التهذيب\" لابن حجر ١/ ١٧٦.\n(٧) يزيد بن شريك بن طارق التيميّ: ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٦٦ (٢٦٨)، \"تهذيب التهذيب\" لابن حجر ١١/ ٣٣٧.\n(٨) [٨٢٦] الحكم على الإسناد:\nصحيح، ولا يضر عنعنة الأعمش فقد صرّح بالتحديث في رواية عند البخاري كما في \"فتح الباري\" ٦/ ٤٠٧ (٣٣٦٦).\nوانظر: \"المسند المعتلي\" لابن حجر ٢/ ٤٣٣.\nالتخريج:\nأخرجه البخاري في كتاب أحاديث الأنبياء في باب قول الله تعالى ﴿وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ (٣٠)﴾ (٣٤٢٥)، ومسلم في كتاب المساجد ومواضع الصلاة (٥٢٠)، وأحمد ٥/ ١٦٦ (٢١٤٦٨)، والطبري في \"جامع البيان\" ٤/ ٨، =","vol":"9","page":12},{"text":"وقوله تعالى: ﴿لَلَّذِي بِبَكَّةَ مُبَارَكًا﴾.\nقال الضحاك والمؤرج: هي مكة (١)، والعرب تعاقب بين الباء والميم فتقول: سبَّد رأسه وسمَّده (٢)، وأغبطت عليه الحمى وأغمطت (٣)، وضربة لازب ولازم (٤)، وقال ابن شهاب (٥) وضمرة ابن ربيعة: بكة: المسجد والبيت، ومكة: الحرم كلّه (٦).\n_________\n= والواحدي في \"الوسيط\" ١/ ٤٦٥ من طرق عن الأعمش، به نحوه.\nوانظر: \"الكاف الشاف\" لابن حجر ١/ ٣٨٦، \"أخبار المكييّن\" لابن أبي خثيمة (ص ١٢٦).\n(١) انظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ١١٥، \"الكشاف\" للزمخشري ١/ ٥٨٦.\n(٢) سمَّد رأسه: استأصل شعر رأسه.\nانظر: \"مجمل اللغة\" لابن فارس ٢/ ٤٧٣ (سمد)، \"الصحاح\" للجوهري\n٢/ ٤٨٣ (سبد).\n(٣) أغمطت عليه الحمئ كأنها دامت.\nانظر: \"مجمل اللغة\" لابن فارس ١/ ٦٨٦ (غمط)، \"الصحاح\" للجوهري ٣/ ١١٤٦ (غبط، غمط).\n(٤) اللازب: الثابت اللازم، قال الجوهري في \"الصحاح\" ١/ ٢١٩: وهو أفصح من لازم.\nوانظر: \"مجمل اللغة\" لابن فارس ٣/ ٨٠٦ (لزب).\n(٥) أخرجه الطبري في \"جامع البيان\" ٤/ ١٠ عنه مثله.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ١١٦، \"الكشاف\" للزمخشري ١/ ٥٨٦.\n(٦) أخرج الطبري في \"جامع البيان\" ٤/ ١٠ عن ضمرة، ولفظه: بكة: المسجد، ومكة: البيوت.","vol":"9","page":13},{"text":"وقال آخرون: مكة: اسم البلد كله، وبكة: موضع البيت والمطاف؛ سميت بكة؛ لأن الناس يتباكون فيها، أي: يزدحمون (يبك بعضهم) (١) بعضًا (٢)، ويمر بعضهم بين يدي بعض، ويصلي بعضهم بين يدي بعض، لا يصلح ذلك إلَّا بمكة (٣)، قال الراجز (٤):\nإذا الشريب أخذته أَكَّهْ ... فخله حتى يبكَّ بكَّه (٥)\nقال عطاء: مرت امرأة بين يدي رجل وهو يصلي، وهي تطوف بالبيت فدفعها، فقال أبو جعفر الباقر: إنها بكَّة، يبك بعضها بعفما (٦)، وقال عبد الله بن الزبير ﵄: سُمِّيت بكَّة: لأنها تبك أعناق الجبابرة، أي: تدُقُّها، ولم يقصدها جبَّار قط\n_________\n(١) من (س)، (ن).\n(٢) ليست في الأصل، وفي (ن): على بعض، والمثبت من (س).\n(٣) هذا قول مجاهد وإبراهيم النخعي والفراء.\nانظر: \"سنن سعيد بن منصور\" ٣/ ١٠٦٩ (٥٠٩)، ١٠٧٣ (٥١٤)، \"معاني القرآن\" للفراء ١/ ٢٢٧.\n(٤) هو: عامان بن كعب التميمي، كما أشار إلى ذلك محقق \"جمهرة اللغة\" لابن دريد ١/ ٥٨ (هامش ٥).\n(٥) ورد البيت الشعري من غير نسبة في \"النوادر في اللغة\" لأبي زيد (ص ٣٨٩)، \"جمهرة اللغة\" لابن دريد ١/ ٥٨، ٧٤، ٣١١، \"لسان العرب\" لابن منظور ١٠/ ٤٠٢ (بكك)، \"تفسير القرآن\" للسمعاني ١/ ٣٤٢.\n(٦) أخرج الطبري في \"جامع البيان\" ٤/ ٩ عن عطاء عن أبي جعفر نحوه.","vol":"9","page":14},{"text":"بسوء (١) إلا وقصمه الله (٢).\nوأما مكة: فسميت بذلك لقلة مائها، من قول العرب: مك الفصيل ضرع أمِّه، وامتكه إذا امتص كلِّ (٣) ما فيه من اللَّبن (٤) قال الشاعر (٥):\nمكت فلم تبق في أجوافها دررًا (٦)\nحدَّث الحسن عن ابن عباس ﵄ قال: ما أعلم اليوم على وجه الأرض بلدة ترفع فيها الحسنات بكل واحدة (٧) مئة ألف ما يُرفع بمكة، وما أعلم بلدة على وجه الأرض يكتب لمن صلى فيها (٨) ركعة واحدة بمئة ألف ركعة ما يكتب بمكة، وما أعلم بلدة على وجه الأرض يتصدق فيها بدرهم واحد يكتب له مئة ألف درهم ما يكتب بمكة، وما أعلم على وجه الأرض بلدة فيها شراب الأبرار ومصلى\n_________\n(١) من (س).\n(٢) ذكره ابن كثير في \"تفسير القرآن العظيم\" ٣/ ١١٥ عن ابن الزبير مثله.\nوانظر: \"الكشاف\" للزمخشري ١/ ٥٨٦.\n(٣) من (س).\n(٤) انظر: \"معجم مقايس اللغة\" لابن فارس ٥/ ٢٧٤ (مكَّ)، \"جمهرة اللغة\" لابن دريد ١/ ٥٨ (أكك)، \"لسان العرب\" لابن منظور ١٠/ ٤٩٠ (مكك)، \"الدر المصون\" للسمين الحلبي ٣/ ٣١٥، \"بصائر ذوي التمييز\" للفيروزآبادي ٢/ ٢٦٦ (٤٤).\n(٥) لم أجده.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٨٩، ولم ينسبه لأحد.\nوانظر: \"المحكم\" لابن سيده ٦/ ٦٧٣ (مكك).\n(٧) في الأصل: واحد، والمثبت من (س)، (ن).\n(٨) في الأصل: فيه، والمثبت من (س)، (ن).","vol":"9","page":15},{"text":"الأخيار إلَّا بمكة، وما أعلم على وجه الأرض بلدة ما مسَّ أحد شيئًا فيها إلَّا كانت تكفيرًا لخطاياه إلَّا بمكة، وما أعلم على وجه الأرض بلدة ما دعا أحد بدعاء أمَّن به الملائكة فيقولون: آمين آمين إلَّا بمكة، ولا أعلم على وجه الأرض بلدة يكتب لمن نظر إلى مكة من غير صلاة ولا طواف عبادة الدهر وصيام الدهر إلَّا بمكة، ولا أعلم على وجه الأرض بلدة صدر إليها بجميع النبيِّين والمرسلين ما قد صدر إلى مكة، وما أعلم بلدة يحشر منها من (١) الأنبياء والأبرار والفقهاء والعبَّاد من الرجال والنساء ما يحشر من مكة، فإنهم يحشرون وهم آمنون يوم القيامة، وما أعلم على وجه الأرض بلدة يتنزَّل فيها كل يوم من روح (٢) الجنَّة ورائحتها ما ينزل بمكَّة (٣).\nوقوله: ﴿مُبَارَكًا﴾: نصب على الحال أي: ذا بركة (٤)، وبركته: تكفير الذنوب ومغفرة الخطايا، ﴿وَهُدًى لِلْعَالَمِينَ﴾ لأنه قبلة المؤمنين.\n_________\n(١) من (س)، (ن).\n(٢) في الأصل: ريح، والمثبت من (س)، (ن).\n(٣) التخريج:\nذكره محمد بن أحمد الفارسي الحسني في \"شفاء الغرام\" ١/ ١٣٣ - ١٣٤، وفي \"العقد الثمين\" ١/ ٢١١ عن الحسن مختصرًا بدون سند.\nوانظر: \"أخبار مكة\" ٢/ ١٣١ - ١٣٨، والحسن لم يسمع من ابن عباس وما رآه قط كما في \"تهذيب التهذيب\" لابن حجر ٧/ ٢٦٧.\n(٤) ينظر هذا الوجه في: \"مشكل إعراب القرآن\" لمكي ١/ ١٥١، \"الدر المصون\" للسمين الحلبي ٢/ ١٦٨، \"الكشاف\" للزمخشري ١/ ٥٨٦.","vol":"9","page":16},{"text":"<span data-type=\"title\" id=toc-756>٩٧ </span>- ﴿فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ﴾\nقرأ ابن عباس ﵄: (فيه آية بيِّنة) على الواحد (١)، أراد: مقام إبراهيم وحده، وقال: أثر قدميه في المقام آية بيّنة (٢).\nوقرأ الباقون: ﴿آيَاتٌ﴾ بالجمع (٣)، أرادوا: مقام إبراهيم والحجر الأسود والحطيم وزمزم والمشاعر كلها، وقد مضى ذكر مقام إبراهيم في سورة البقرة.\n﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ من أن يهاج فيه؛ لأنه حرم، وذلك بدعاء إبراهيم ﵇ حيث قال: ﴿رَبِّ اجْعَلْ هَذَا بَلَدًا آمِنًا﴾ (٤)، فكان في الجاهلية من دخله ولجأ إليه آمنًا من الغارة والقتل، ولم يزده\n_________\n(١) ورد في الهامش الأيمن من الأصل عند هذا الموضع قوله: قراءة أبي بن كعب وعمر وابن عباس - ﵁ - (آية بيّنة) على الإفراد، قال الطبري: يريد علامة واحدة \"المقام وحده\"، وحكي ذلك عن مجاهد، ويحتمل أن يراد بالآية اسم الجنس فيقرب من معنى القراءة بالجمع (ابن عطية) انتهى.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ١٦٥ نحوه.\n(٢) في \"الكشاف\" للزمخشري ١/ ٥٨٧: ابن عباس وأبيّ ومجاهد وأبو جعفر المدني: (آية) بالتوحيد.\nوانظر: \"سنن سعيد بن منصور\" ٣/ ١٠٧٢ (٥١٢)، \"فضائل القرآن\" لأبي عبيد (ص ٢٤٦) (٥٨٧) (٥٨٨).\n(٣) في \"المحرر الوجيز\" لابن عطية ٣/ ١٦٥: قرأ جمهور الناس: ﴿آيَاتٍ بَيِّنَاتٍ﴾ بالجمع.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٨٩ - ٩٠.\n(٤) البقرة: ١٢٦.","vol":"9","page":17},{"text":"الإسلام إلَّا شدَّة (١)، وكتب أبو الخلد (٢) إلى ابن عباس ﵄: إن أول ما عاذ بالحرم الحيتان الصغار من الكبار في الطوفان (٣).\nوقيل: من دخله عام عمرة القضاء مع محمد - ﵁ - كان آمنًا، بيانه: قوله -﷿-: ﴿لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ﴾ (٤) (٥).\nوقال بعض أهل المعاني: سورة الآية خبر، ومعناها أمر، تقديرها: ومن دخله (٦) فأمنوه، كقوله (-﷿-) (٧): ﴿فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ﴾ (٨) أي: لا ترفثوا ولا تفسقوا ولا تجادلوا (٩).\nوقيل معناه (١٠): من دخله لقضاء النُّسك معظمًا لله -﷿-، عارفًا\n_________\n= وانظر: \"الكشاف\" ١/ ٥٨٨، \"المحرر الوجيز\" ٣/ ١٦٨.\n(١) هو قول الحسن، وقتادة، وعطاء، ومجاهد، كما في \"المحرر الوجيز\" ٣/ ١٦٨.\n(٢) ورد في \"ميزان الاعتدال\" للذهبي ٤/ ٥١٩ (١٠١٤٣): أبو خالد عن ابن عباس: لا يعرف.\n(٣) لم أجد من ذكره.\n(٤) الفتح: ٢٧.\n(٥) ذكره القرطبي في \"الجامع\" ٤/ ٩١ ولم ينسبه لأحد، وينظر: \"غرائب القرآن\" ٤/ ١٣ - ١٤، \"معاني القرآن\" للزجاج ١/ ٤٤٦.\n(٦) في الأصل، وفي (ن): دخل، والمثبت من (س).\n(٧) من (س)، (ن).\n(٨) البقرة: ١٩٧.\n(٩) انظر: \"معاني القرآن\" للزجاج ١/ ٤٤٦، \"اللباب\" لابن عادل الدمشقي ٥/ ٤١٠.\n(١٠) الزيادة من (س)، (ن).","vol":"9","page":18},{"text":"بحقه، متقَرِّبِّا إلى الله تعالى، كان امنًا يوم القيامة، وهذا كقوله - ﷺ -: \"من كثرت صلاته بالليل حسن وجهه بالنَّهار\" (١)، أي: في نهار يوم القيامة.\n[٨٢٧] يدل عليه ما أخبرني الحسين بن محمد بن الحسين (٢)، حدثنا هارون بن محمد بن هارون (٣)، ثنا محمد بن عبد العزيز (٤) ثنا كثير بن يحيى بن كثير (٥)،\n_________\n(١) هو قول مدخول مركب من غير قصد في حديث رسول الله - ﷺ -.\nالتخريج:\nأخرج ابن ماجه في أبواب إقامة الصلاة، في باب ما جاء في قيام الليل (١٣٢٧)، وابن عدي في \"الكامل\" ٢/ ٥٢٥، والعقيلي في \"الضعفاء\" ١/ ١٧٦ (٢٢١)، وابن حبان في \"المجروحين\" ١/ ٢٠٧، وابن أبي حاتم في \"العلل\" ١/ ٧٤ (١٩٦)، وابن الجوزي في \"الموضوعات\" ٢/ ٤١٠، ٤١١ (٩٨٤، ٩٨٥) من طريق ثابت بن موسى عن شريك عن الأعمش عن أبي سفيان عن جابر مرفوعًا مثله.\nوقد تواردت أقوال أهل العلم على عدِّ الحديث من الموضوع على سبيل الخطأ والغلط -وذكروا في ذلك قصَّة.\nانظر: \"الكاف الشاف\" لابن حجر (ص ١٥٤)، \"ضعيف سنن ابن ماجه\" للألباني (ص ١٠٠) (٢٤٩).\n(٢) ابن فنجويه ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) محمد بن عبد العزيز البصريّ: ثقة.\n\"تقريب التهذيب\" لابن حجر (٤٧٧)، \"تهذيب التهذيب\" لابن حجر ٩/ ٣١٤ (٥١٦٠).\n(٥) كثير بن يحيى بن كثير أبو ما لك الحنفي البصري: ذكره المزي من غير جرح أو تعديل.","vol":"9","page":19},{"text":"ثنا أبي (١)، عن جويبر (٢)، عن الضحاك (٣) ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾، قال: ومن حجَّه، فدخله، كان آمنًا من الذنوب التي اكتسبها قبل ذلك (٤).\n[٢٨٢] وأخبرني ابن فنجويه (٥)، ثنا أبو علي ابن حبش (٦) المقرئ (٧)، ثنا أبو القاسم بن المفضل (٨)، ثنا علي بن مسلم أبو الحسن (٩)، ثنا عمرو بن علي (١٠)،\n_________\n= انظر: \"تهذيب الكمال\" للمزي ١٥/ ٣٨٧.\n(١) يحيى بن كثير أبو النضر صاحب البصري، ذاهب الحديث جدًّا.\nانظر: \"تهذيب الكمال\" للمزي ٢٠/ ١٩٦، \"تهذيب التهذيب\" لابن حجر ١١/ ٢٣٥.\n(٢) جويبر بن سعيد الأزدي، ضعيف جدًّا.\n(٣) الضحاك بن مزاحم الهلاليّ، صدوق كثير الإرسال.\n(٤) [٨٢٧] الحكم على الإسناد:\nضعيف جدًّا، يحيى بن كثير ذاهب الحديث جدًا، وفيه من لم أجده.\nوذكرابن عادل الدمشقي في \"اللباب\" ٥/ ٤١٠ عن الضحاك مثله.\n(٥) الحسين بن محمد بن الحسين بن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) في الأصل: عيسى، وفي (ن): حسين، والمثبت من (س).\n(٧) الحسين بن محمد بن حبش بن حمدان الدينوري المقرئ، ثقة، مأمون.\n(٨) لم أجده.\n(٩) علي بن مسلم بن سعيد الطوسي أبو الحسن، ليس به بأس.\nانظر: \"تهذيب الكمال\" للمزي ١٣/ ٣٩٩، \"تهذيب التهذيب\" لابن حجر ٧/ ٣٣٥.\n(١٠) عمرو بن علي الصيرفي القلاس، ثقة حافظ.\n\"سير أعلام النبلاء\" للذهبي ١١/ ٤٧٠، \"تاريخ بغداد\" للخطيب ١٢/ ٢٠٧.","vol":"9","page":20},{"text":"حدثنا (١) أبو عاصم (٢)، ثنا زريق بن أبي مسلم (٣)، ثنا زياد (بن أبي عيِّاش) (٤) (٥) عن يحيى بن جعدة (٦): في قوله -﷿-: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ قال: من النار (٧).\nوقال جعفر (بن محمد) (٨) الصادق: من دخله على الصفاء كما دخله الأنبياء والأولياء، كان آمنًا من عذابه (٩)، وقال أبو النجم القرشيُّ الصوفيُّ (١٠): كنت أطوف بالبيت فقلت: يا سيدي، قلتَ:\n_________\n(١) من (ن).\n(٢) الضحاك بن مخلد الشيباني، أبو عاصم النبيل، ثقة.\nانظر: \"تهذيب الكمال\" للمزي ٩/ ١٦٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٩٧.\n(٣) لم أجده.\n(٤) في الأصل: زياد عن ابن عباس، والمثبت من (س)، (ن).\n(٥) لم أجده.\nوانظر: \"تبصير المنتبه\" لابن حجر ٣/ ٩٠١.\n(٦) يحيى بن جعدة بن هبيرة القرشي، ثقة.\nانظر: \"تهذيب التهذيب\" لابن حجر ١١/ ١٩٢، \"الثقات\" لابن حبان ٥/ ٥٢٠.\n(٧) [٨٢٨] الحكم على الإسناد:\nشيخ المصنف يروي المناكير، وعلي بن مسلم بن سعيد الطوسي: لا بأس به، وفيه من لم أجده.\nأخرج الطبري في \"جامع البيان\" ٤/ ١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٧١٢ عن يحيى بن جعدة بن هبيرة مثله.\n(٨) من (س)، (ن).\n(٩) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٩١ عن جعفر الصادق مثله.\n(١٠) لم أجده.","vol":"9","page":21},{"text":"﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ من أي شيء؟، فسمعت قائلا من ورائي يقول (١): آمنا من النار، فالتفت فلم أر شيئًا (٢) (٣) (٤).\n[٨٢٩] يدل على صحة هذا التأويل: ما أخبرنا ابن فنجويه (٥) حدثنا (أحمد بن محمد بن إسحاق السنيُّ) (٦) أخبرنا ابن منيع (٧)،\n_________\n(١) من (س).\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٣/ ٢٢٨ - ٢٢٩ عن بعض العبَّاد من رواية النفاش.\n(٣) قال أبو حيَّان في \"البحر المحيط\" ٣/ ١١ بعد أن ذكر جملة من أقوال أهل العلم في تفسير الآية: وظاهر هذِه الآية ما بدأنا به أولا -وهو أن هذِه الجملة ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ مفسرة لبعض آيات البيت ومذكرة للعرب ما كانوا عليه في الجاهلية من احترام هذا البيت- وكل هذِه الأقوال سواه متكلفات، وينبو اللفظ عنها، ويخالف بعضها ظواهر الآيات وقواعد الشريعة.\n(٤) يجب الإشارة هنا إلى أن جهابذة الأمة، وحفظة السَّنة قد أسسوا للحديث علمًا ثابت الجذور باسق الفروع، هو بمنزلة علم أصول الفقه للفقه، وهو في الواقع مجموعة من العلوم حسب موازين علمية دقيقة يعرف بها أحوال السند والمتن، ومن هذِه القواعد قسم يجب التوقف فيه عن قبول الأحاديث كقرينة حال الراوي والمروي بركاكة اللفظ والمعنى، ومن ينسب إلى الخير والزهد وغير ذلك.\nانظر: \"تذكرة الموضوعات\" للفتني (ص ٥ - ١٠)، \"منهج النقد\" لنور الدين عتر (ص ٣١٢، ٣٠٤).\n(٥) الحسين بن محمد بن الحسين ابن فنجويه ثقة، صدوق، كثير الرواية للمناكير.\n(٦) ثقة، حافظ.\n(٧) أحمد بن منيع البغوي الأصم أبو جعفر من أقران أحمد بن حنبل في العلم. ثقة، حافظ.\nانظر: \"سير أعلام النبلاء\" للذهبي ١١/ ٤٨٣، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٧٧.","vol":"9","page":22},{"text":"ثنا زياد بن أيوب (١) حدثنا (٢) الصلت بن محمد (٣) عن أبان بن أبي عياش (٤) عن أنس بن مالك (٥) ﵁ قال: قال رسول الله - ﷺ -: \"من مات في أحد (٦) الحرمين، بعثه الله تعالى من الآمنين\" (٧).\n_________\n(١) زياد بن أيوب بن زياد البغدادي، ثقة، حافظ.\n(٢) من (س).\n(٣) الصلت بن محمد بن عبد الرحمن بن أبي المغيرة البصري، أبو همام الخاركي. صدوق\n(٤) أبان بن أبي عياش فيروز البصري: متروك.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣١، \"تهذيب الكمال\" للمزي ١/ ٣٠٦ (١٣٨).\n(٥) صحابي مشهور.\n(٦) من (س).\n(٧) [٨٢٩] الحكم على الإسناد:\nضعيف جدًا؛ فيه: أبان بن أبي عياش: متروك.\nالتخريج:\nروي من حديث أنس بن مالك، ومن حديث جابر، ومن حديث سلمان، ومن حديث عمر بن الخطاب، ومن حديث حاطب بن أبي بلتعة.\nأما حديث أنس بن مالك: فقد أخرجه البيهقي في \"شعب الإيمان\" ٨/ ٩٥ (٣٨٦١) من طريق سليمان بن يزيد الكعبي، عن أنس بن مالك، مرفوعًا نحوه، وفيه زيادة؛ وسليمان الكعبي: منكر الحديث ليس بالقوي. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٤٩، \"ميزان الاعتدال\" للذهبي ٢/ ٢٢٨.\nوأما حديث جابر بن عبد الله: فرواه الطبراني في \"المعجم الأوسط\" ٦/ ٤١٢ (٥٨٧٩)، وفي \"المعجم الصغير\" ٢/ ٢٢، وابن عدي في \"الكامل\" ٤/ ١٤٥٥ عنه مرفوعًا نحوه، وأعله ابن عدي، وابن الجوزي في \"الموضوعات\" ٢/ ٦٠٠ (١١٧١) بعبد الله بن المؤمل، وابن المؤمل: أحاديثه مناكير كما في \"علل الإمام =","vol":"9","page":23},{"text":"وروي عن النبي - ﷺ - أنه قال: \"الحجون والبقيع يؤخذ بأطرافهما وينثران في الجنة\" (١)، وهما مقبرتا مكة والمدينة.\n_________\n= أحمد\" ١/ ٢٣.\nوانظر: \"اللآلي المصنوعة\" للسيوطي ٢/ ١٢٩، \"الفوائد المجموعة\" للشوكاني (ص ١١٥، ١١٦).\nوأما حديث سلمان - ﵁ -: فرواه الطبرانيّ في \"المعجم الكبير\" ٦/ ٢٤٠ (٦١٧٤)، والبيهقي في \"شعب الإيمان\" ٨/ ١١٠ (٣٨٨٢) وأعله البيهقي بعبد الغفور، وهو أبو الصباح عبد الغفور بن سعيد الأنصاري: تركوه.\nانظر: \"الضعفاء\" للعقيلي ٣/ ١١٣، \"الكامل\" لابن عدي ٥/ ١٩٦٦.\nوأما حديث عمر بن الخطاب - ﵁ -: فرواه الطيالسي في \"المسند\" ١/ ٦٦ (٦٥)، ومن طريقه البيهقي في \"شعب الإيمان\" ٨/ ٩٢ (٣٨٥٧)، وفي \"السنن الكبرى\" ٥/ ٢٤٥ عنه نحوه، قال البيهقي: هذا إسناد مجهول.\nوانظر: \"الكاف الشاف\" لابن حجر (ص ٢٧).\nوأما حديث حاطب بن أبي بلتعة - ﵁ -: فرواه الدارقطني في \"السنن\" ٢/ ٢٧٨ (٧٩٣)، وفي الإسناد هارون أبو قزعة، قال البخاري، لا يتابع عليه.\n\"لسان الميزان\" لابن حجر ٦/ ١٨٠، \"الكامل\" لابن عدي ٧/ ٢٥٨٨. وقال ابن حجر في \"الكاف الشاف\" (ص ٢٧): وهو معلول.\nوأخرج عبد الرزاق في \"المصنف\" ٩/ ٢٦٧ (١٧١٦٦) من طريق يحيى بن العلاء، عن غالب، عن عبيد الله مرفوعًا نحوه، قال ابن حجر في \"الكاف الشاف\" (ص ٢٧): ويحيى وغالب ضعيفان جدًّا.\n(١) التخريج:\nأورده الزمخشريّ في \"الكشاف\" ١/ ٥٨٩، وبيّض له الزيلعيّ في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٨٢٩، وقال: غريب جدًا، وفي قول: ضعيف جدًّا. قال ابن حجر في \"الكاف الشاف\" (ص ٢٨): لم أجده.\nوانظر: \"المقاصد الحسنة\" للسخاوي (١٨٥)، \"كشف الخفاء\" للعجلونيّ =","vol":"9","page":24},{"text":"[٨٣٠] وأخبرنا أحمد (١) بن أبي (٢)، أخبرنا المغيرة بن عمرو بن الوليد (٣)، قال (٤) أخبرنا المفضل بن محمد الجندي (٥)، ثنا عبد الله بن أبي غسَّان (٦) (٧) (حدثنا عبد الرحمن بن زيد العميُّ) (٨) (٩)، عن\n_________\n= ١/ ٣٥١، \"الأسرار المرفوعة\" للقاري (١٩٣)، \"الفوائد المجموعة\" للشوكانيّ (ص ١١٣).\nوقد أشار الدكتور علي بن عمر بادحدح أن الثعلبي أخرجه بسنده في \"تفسيره\"، وبالرجوع إلى المكان المشار إليه تبيّن أن السند الذي أشار إليه هو سند لحديث آخر. \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٨٢٩ رسالة علمية نوقشت سنة ١٤١٧ هـ.\n(١) من (ن).\n(٢) أحمد بن أبيّ، أبو عمرو الفراتي الأستوائي. لم يذكر بجرح أو تعديل.\n(٣) أبو الحسن المغيرة بن عمرو بن الوليد بن سليمان العدني التاجر، يروي موضوعات.\n(٤) من (س).\n(٥) المفضل بن محمد بن إبراهيم الجندي، أبو سعيد: ثقة، مأمون.\nانطرا: \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٥٧، \"لسان الميزان\" لابن حجر ٦/ ١١١.\n(٦) من (س).\n(٧) عبد الله بن أبي غسان الإفريقي، قال ابن معين: يخطئ.\nانظر: \"لسان الميزان\" لابن حجر ٤/ ٣٢٦، \"الثقات\" لابن حبان ٨/ ٣٦٢.\n(٨) في الأصل: (أخبرنا غسان بن عبد الرحمن بن زيد العميّ)، والمثبت من (ن). وفي مصادر الترجمة \"عبد الرحيم\" وهو الصحيح.\n(٩) عبد الرحيم بن زيد العمي قال أبو حاتم: يترك حديثه، منكر الحديث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٣٩، \"المجروحين\" لابن حبان ٢/ ١٦١.","vol":"9","page":25},{"text":"أبيه (١)، عن شقيق بن سلمة (٢)، عن ابن مسعود (٣) ﵁، قال: وقف النبيُّ - ﷺ - على ثنية (٤) المقبرة، وليس بها يومئذ مقبرة فقال: \"يبعث الله -﷿- من هذِه البقعة، ومن هذا الحرم كله سبعين ألفًا يدخلون الجنة بغير حساب، يشفع كل واحد منهم في سبعين ألفًا وجوههم كالقمر ليلة البدر\" (٥).\n_________\n(١) زيد بن الحواري العمي البصري: هو في جملة الضعفاء.\nانظر: \"الكامل\" لابن عدي ٤/ ١٤٧، \"الضعفاء\" للعقيلي ١/ ٤٧ (٥٢٠).\n(٢) شقيق بن سلمة الأسدي أبو وائل: ثقة مخضرم.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٥٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٦١.\n(٣) صحابيّ مشهور.\n(٤) الثنية: الأرض ترتفع وتغلظ.\nانظر: \"غريب الحديث\" لابن قتيبة ٣/ ٦٩٨، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٢٦.\n(٥) [٨٣٠] الحكم على الإسناد:\nضعيف جدًّا؛ فيه: عبد الرحيم العميّ، متروك كذاب.\nانظر: \"أحوال الرجال\" للجوزجاني (ص ١٩٧).\nالتخريج:\nأخرجه الفاكهي في \"أخبار مكة\" ٤/ ٥١ (٢٣٧٠) من طريق عبد الرحيم العمي به نحوه. وذكره الديلمي في \"مسند الفردوس\" ٥/ ٢٦٠ (٨١٢٣) من حديث ابن مسعود - ﵁ - مختصرًا، والزمخشري في \"الكشاف\" ١/ ٥٩٠، والمتقي الهندي في \"كنز العمال\" ١٢/ ٢٦٢ (٣٤٩٦٠). قال الزيلعي في \"تخريج أحاديث وآثار الكشاف\": غريب.\nوانظر: \"الكاف الشاف\" لابن حجر (ص ٢٨).","vol":"9","page":26},{"text":"[*] وبه عن أبي عبد الرحمن (١) بن زيد العميِّ (٢) (٣)، عن أبيه (٤)، عن أنس بن مالك (٥) ﵁ قال: قال رسول الله - ﵁ -: \"من صبر على حر مكة ساعة نهار تباعدت منه جهنَّم مسيرة مائتي عام، وتقربت منه الجنة مسيرة مائتي عام\" (٦).\n_________\n(١) كذا في الأصل، وكذلك في باقي النسخ، وتقدم أنه خطأ والصحيح: عبد الرحيم.\n(٢) متروك، كذاب.\n(٣) من (س).\n(٤) زيد بن الحواري، هو في جملة الضعفاء.\n(٥) صحابي مشهور.\n(٦) [٨٣١] الحكم على الإسناد:\nضعيف جدًّا؛ فيه: عبد الرحيم بن زيد العمي متروك كذاب.\nالتخريج:\nلم أجده من حديث أنس، ولكن أخرجه الفاكهي في \"أخبار مكة\" ٢/ ٣١٠ (١٥٦٥)، وأبو الشيخ كما في \"كنز العمال\" للمتقي الهندي ١٢/ ٢١٠ (٣٤٧٠٤) عن أبي هريرة مرفوعًا نحوه.\nقال الشيخ علاء الدين: وفيه عبد الرحيم بن زيد العمي متروك عن أبيه وليس بالقوي.\nوقال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٨٣١: غريب.\nورواه العقيلي في \"الضعفاء\" ١/ ٢٢٦ من طريق ابن جريج، عن عطاء، عن ابن عباس؛ مرفوعًا نحوه، قال العقيلي: هذا حديث باطل لا أصل له.\nوانظر: \"الكاف الشاف\" لابن حجر (ص ٢٨).","vol":"9","page":27},{"text":"وقال وهب بن منبه (١): مكتوب في التوراة: إن الله -﷿- يبعث (يوم القيامة) (٢) سبعمائة ألف ملك من الملائكة المقربين، بيد كل واحد منهم سلسلة من ذهب إلى البيت الحرام. فيقول لهم: اذهبوا إلى البيت الحرام فزمَّلوه (٣) بهذِه السلاسل (٤)، ثم قودوه إلى المحشر، فيأتونه فيزمُّونه بسبعمائة ألف سلسلة من ذهب، ثم يمدونه، وملك ينادي: يا كعبة الله سيري، فتقول: لست سائرة حتى أعطى سؤلي. فينادي ملك من جو السماء: سلي، فتقول الكعبة: يا رب شفعني في جيرتي الذين دفنوا حولي من المؤمنين، فيقول الله - ﷾-: قد أعطيتك سؤلك، قال: فيحشر موتى مكة من قبورهم بيض الوجوه كلهم محرمون، فيجتمعون حول الكعبة يلبُّون، ثم تقول الملائكة: سيري يا كعبة الله، فتقول: لست بسائرة حتى أعطى سؤلي.\nفينادي ملك من جو السماء: سلي تعطي (٥)، فتقول الكعبة: يا رب عبادك المذنبون الذين وفدوا إليَّ من كل فج عميق، شعثًا غبرًا، تركوا الأهلين والأولاد والأحباب، وخرجوا شوقًا إليَّ زائرين مسلمين\n_________\n(١) وهب بن منبه اليماني ثقة.\n(٢) من (س).\n(٣) التزمل: التلفف، أي: لفوها.\nانظر: \"شمس العلوم\" لنشوان بن سعيد الحميري ٥/ ٢٨٤٤، \"الصحاح\" للجوهري ٤/ ١٧١٨ (زمل).\n(٤) في الأصل: السلسلة بالإفراد، والمثبت من (س)، (ن).\n(٥) من (س)، (ن).","vol":"9","page":28},{"text":"طائعين حتى قضوا مناسكهم (كما أمرتهم) (١)، فأسألك أن تؤمنهم من الفزع الأكبر، وتشفعني فيهم، وتجمعهم حولي.\nفينادي الملك: فإن فيهم من ارتكب الذنوب بعدك، وأصر على الكبائر حتى وجبت له النار، فتقول الكعبة: إنما أسألك الشفاعة لأهل الذنوب العظام، فيقول الله تعالى: قد شفعتك فيهم، وأعطيتك سؤلك.\nفينادى مناد من جو السماء: ألا من زار الكعبة فليعتزل من بين الناس، فيعتزلون، فيجعلهم الله حول البيت الحرام، بيض الوجوه آمنين مطمئنين من النار، يطوفون ويلبُّون.\nثم ينادي ملك من جو السماء: ألا يا كعبة الله (٢) سيري، فتقول الكعبة: لبيك لبيك والخير في يديك، لبيك لا شريك لك لبيك، إن الحمد والنعمة لك والملك، لا شريك لك، ثم يمدونها إلى المحشر (٣).\nقوله -﷿-: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ﴾:\n_________\n(١) من (س)، (ن).\n(٢) من (س).\n(٣) لم أقف على من ذكره، وعلى كل حال فهو من صحائف أهل الكتاب، ووهب بن منبه إنما غزارة علمه في الإسرائيليات، قال وهب: لقد قرأت ثلاثين كتابًا نزلت على ثلاثين نبيّا.\nانظر: \"سير أعلام النبلاء\" للذهبي ٤/ ٥٤٥، \"الطبقات الكبرى\" لابن سعد ٥/ ٥٤٣.","vol":"9","page":29},{"text":"قال عكرمة: لمَّا نزلت: ﴿وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ﴾ قالت اليهود: فنحن مسلمون، فأمروا أن يحجوا إن كانوا مسلمين (١).\nواللاَّم في قوله: ﴿وَلِلَّهِ﴾ لام الإيجاب والإلزام، أي: ولله فرض واجب على الناس ﴿حِجُّ الْبَيْتِ﴾ ـ: قرأ أبو جعفر والأعمش وحمزة والكسائي وحفص ﴿حِجُّ الْبَيْتِ﴾ بكسر الحاء في (٢) هذا الحرف خاصة (٣)، وقرأ ابن أبي إسحاق جميع ما في القرآن بالكسر (٤)، وهي لغة أهل نجد (٥)، وقرأ الباقون: بالفتح في كل القرآن (٦)،\n_________\n(١) التخريج:\nأخرج سعيد بن منصور في \"السنن\" ٣/ ١٠٦٣ (٥٠٦)، ومن طريقه البيهقي في \"السنن\" ٤/ ٣٢٤، والفاكهي في \"أخبار مكة\" ١/ ٣٧٤ (٧٨٤)، والطبري في \"جامع البيان\" ٤/ ٢١ عن عكرمة بمعناه.\n(٢) من (س)، (ن).\n(٣) ينظر هذا الوجه في \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤١، \"السبعة\" لابن مجاهد (ص ٢١٤)، \"معاني القرآن\" للزجاج ١/ ٤٤٧.\n(٤) قال الدمياطى فى \"إتحاف فضلاء البشر\" (ص ١٧٨): وعن الحسن كسره كيف أتى.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٢٢٩، \"الكشاف\" للزمخشري ١/ ٥٩٧.\n(٥) كل ما ارتفع عن تهامة فهو نجد وهي نجود عدة.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٢٦٢. \"الدر المصون\" للسمين الحلبي ٣/ ٣٢٣، \"معاني القرآن\" للزجاج ١/ ٤٤٧، \"الوسيط\" للواحدي ١/ ٤٦٧، \"الحجة\" لابن خالويه (ص ١١٢).\n(٦) انظر هذا الوجه في: \"السبعة\" لابن مجاهد (ص ٢١٤)، \"الكشف عن وجوه =","vol":"9","page":30},{"text":"وهي لغة أهل الحجاز (١)، واختيار أبي عبيد، وأبي حاتم، وهما لغتان فصيحتان بمعنى واحد (٢).\nوقال الحسين الجُعفيُّ: بالفتح المصدر، وبالكسر الاسم للعمل (٣)، ثم قال: ﴿مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ (٤).\nاعلم أن شروط وجوب الحج تسعة:\nالبلوغ، والعقل، والإسلام، والحرية، لقوله - ﷺ -: \"رفع القلم عن\n_________\n= القراءات\" لمكي ١/ ٢٥٣، \"الحجة\" لابن زنجلة (ص ١٧٠)، \"شرح طيبة النشر\" لابن الجوزي ٤/ ١٦٢، \"الكتاب\" لسيبويه ٢/ ٢١٦.\n(١) قال الدمياطي في \"إتحاف فضلاء البشر\" ١/ ٤٨٥: وهى لغة أهل العالية والحجاز وأسد.\nوانظر: \"فتح الباري\" لابن حجر (٣/ ٣٧٨).\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٣/ ١٢، \"الوسيط\" للواحدي ١/ ٤٦٧، \"معاني القرآن\" للزجاج ١/ ٤٤٧.\n(٣) انظر: \"الكتاب\" لسيبويه ٤/ ١٠، \"الزاهر\" لابن الأنباري ٢/ ٢٣٩، \"معاني القرآن\" للزجاج ١/ ٤٤٧.\n(٤) ورد في أعلى الصفحة من الأصل عند هذِه الآية قوله: وبدل ﴿مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ بدل أشتمال من الناس، وهو بدل بعض من كل، ورفع فاعل ﴿حِجُّ﴾ هو لأنه مصدر مضاف إلى المفعول تقديره؛ ولله على الناس أن يحج البيت المستطيعون، والبدل أولى؛ لأنه لم يأت في القرآن مصدر مضاف إلى المفعول، والفاعل معه مذكور، فعلى هذا وعلى البدل الوقف على البيت انتهى.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٢٣٠، \"الدر المصون\" للسمين الحلبي ٣/ ٣٢٤، \"التبيان\" للعكبري ١/ ٢٢٩.","vol":"9","page":31},{"text":"ثلاث: عن الصبي حتى يبلغ، وعن المجنون حتى يفيق، وعن النائم حتى يتنبه\" (١).\nولقوله - ﷺ -: \"أيما صبيٌّ حج ثم بلغ الحنث (٢) فعليه حجة أخرى، وأيما عبد حج ثم أعتق (٣) فعليه حجة أخرى، وأيما أعرابيّ حج ثم هاجر، فعليه حجة أخرى (٤) \"،\n_________\n(١) التخريج:\nأخرج الإمام أحمد في \"المسند\" ٦/ ١٠٠ - ١٠١ (٢٤٦٩٤)، ١٤٤ (٢٥١١٤)،\nوأبو داود في كتاب الحدود في باب المجنون يسرق أو يصيب حدّا (٤٣٩٨)، والنسائي في \"السنن\" في كتاب الطلاق في باب من لا يقع طلاقه من الأزواج ٦/ ١٥٦ (٣٤٣٢)، والحاكم في \"المستدرك\" ٢/ ٦٨ من حديث عائشة ﵂ مرفوعًا نحوه، قال الحاكم: صحيح على شرط مسلم، ووافقه الذهبي. وقال الشيخ الألباني في \"إرواء الغليل\" ٢/ ٤ (٢٩٧): صحيح.\nوانظر \"التلخيص الحبير\" لابن حجر ١/ ٣٢٨ (٢٦٤).\n(٢) الحِنْث: بلغ الغلام الحنث، أي: بلغ مبلغًا جرى عليه القلم بالطاعة والمعصية.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٢/ ١٠٨، \"لسان العرب\" لابن منظور ٢/ ١٣٨ (حنث).\n(٣) في الأصل: عتق، والمثبت من (س)، (ن).\n(٤) التخريج:\nروي مرفوعًا وموقوفًا من حديث ابن عباس ﵄:\nفقد أخرج ابن خزيمة في \"صحيحه\" ٤/ ٣٤٩ (٣٠٥٠)، والطبراني في \"المعجم الأوسط\" ٣/ ٣٥٣ (٢٧٥٢)، والحاكم في \"المستدرك\" ١/ ٦٥٥، والبيهقي في \"السنن الكبرى\" ٤/ ٣٢٥، وابن حزم في \"المحلى\" ٧/ ٤٤ من طرق، عن محمد بن المنهال، عن يزيد بن زريع، عن شعبة، عن سليمان الأعمش، عن أبي ظبيان، عن ابن عباس قال: قال رسول الله - ﷺ -: \"أيما صبي حج ... \" فذكر نحوه. =","vol":"9","page":32},{"text":"وأراد بالهجرة هاهنا: الإسلام (١).\nوتخلية الطريق: وهي أن يكون الطريق آمنًا مسلوكًا، لا مانع فيه من عدو ونحوه، فإن كان غير مسلوك لم يجب عليه (٢) الحج.\nوالدليل عليه: أن لو كان محرمًا فحصره العدو فله أن يحل منه، فإذا جاز له الخروج منه بالحصر، فأن يسقط الدخول فيه والقصد إليه مع وجود الضرر أولى وأحرى (٣).\n_________\n= قال الحاكم: صحيح على شرط الشيخين. ووافقه الذهبي، وقال ابن حزم: إن صحته هو الأظهر؛ لأن رواته ثقات.\nوقال الهيثمي في \"مجمع الزوائد\" ٣/ ٤٧٣ (٥٢٥٤): رجاله رجال الصحيح.\nوانظر: \"تاريخ بغداد\" للخطيب ٨/ ٢٠٩، \"المجموع\" للنووي ٧/ ٨ - ٩، \"التلخيص الحبير\" لابن حجر ٢/ ٢٢٠.\nوروي موقوفًا من طرق عن ابن عباس ﵄ من قوله كما في \"صحيح ابن خزيمة\" ٤/ ٣٥٠، \"السنن الكبرى\" للبيهقي ٤/ ٣٢٥، \"شرح معاني الآثار\" للطحاوي ٢/ ٢٥٧، \"مسند الشافعي\" بترتيب السندي ١/ ٢٨٣، \"المصنف\" لابن أبي شيبة ٥/ ٣٤٦. قال ابن الهمام الحنفي في \"شرح فتح القدير\" ٢/ ٤١٤: وتفرد محمد بن المنهال برفعه بخلاف الأكثر لا يضرُّ، إذ الرفع زيادة، وزيادة الثقة مقبولة.\nوانظر: \"التلخيص الحبير\" لابن حجر ٢/ ٢٢٠، \"شرح علل الترمذي\" لابن رجب الحنبلي ١/ ٤٢٦ - ٤٢٩، \"تدريب الراوي\" للسيوطي ١/ ٢٢١ - ٢٢٣.\n(١) انظر: \"شرح فتح القدير\" لابن الهمام ٢/ ٤١٤، \"كشّاف القناع\" للبهوتي ٢/ ٣٧٩، \"معونة أولي النهى\" لابن النجار ٣/ ١٦٢، ١٧٥.\n(٢) من (س)، (ن).\n(٣) انظر تفصيل ذلك في \"شرح فتح القدير\" لابن الهمام ٢/ ٤١٠، ٤١٤ - ٤١٦، ٤١٨، ٣/ ١٢٤، \"المجموع\" للإمام النووي ٧/ ١٨ - ١٩، ٧٩ - ٨٢ \"الجامع =","vol":"9","page":33},{"text":"وإمكان السير: وهو أن يكون في الوقت سعة يمكنه فيه الحج، فإذا وجد شرائط الحج وهو ببغداد (١) وقد بلغ الحاج إلى الكوفة (٢) مثلا، فلا يجب عليه، لأنه وجد شرائط في وقت تعذّر عليه فعله فيه، فهو كالصبي يبلغ في (أثناء نهار رمضان) (٣) فلا يجب عليه صوم ذلك اليوم (٤).\nوزاد كاف، وراحلة مبلِّغة، وقوة مؤدية: اختلفت أقوال الفقهاء في تفصيل هذِه الشرائط:\nفقال الشافعيُّ ﵀: الاستطاعة وجهان:\nأحدهما: أن يكون مستطيعا ببدنه، واجدًا من ماله ما يبلّغه الحج.\nوالثاني: أن يكون معضوبًا (٥) في بدنه لا يثبت على مركبه، وهو\n_________\n= لأحكام القرآن\" للقرطبي ٤/ ١٤٩، \"بداية المجتهد\" لابن رشد ٢/ ٦٨٨، \"كشاف القناع\" للبهوتي ٢/ ٣٧٨، \"فتح الباري\" لابن حجر ٣/ ٣٧٩.\n(١) بَغْدَاد فيها أربع لغات وهي عين العراق وأم الدنيا وسيدة البلاد.\nانظر: \"معجم البلدان\" لياقوت ١/ ٥٤١.\n(٢) الكوفة -بالضم- العصر المشهور بأرض بابل من سواد العراق.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٥٥٧.\n(٣) في الأصل: يبلغ في أثنائها والصوم، والمثبت من (س)، (ن).\n(٤) انظر: \"شرح فتح القدير\" لابن الهمام ٢/ ٤١٥، ٤١٨، \"بداية المجتهد\" لابن رشد ٢/ ٦٢٣، \"معونة أولى النهى\" لابن النجار ٣/ ١٧٣.\n(٥) العضب: القَطْع والمنع عن الحاجة، والمعضوب: المخبول الزَّمِن الذي لا حراك به، يقال: عضبته الزمانة تعضبه عضبًا: إذا أقعدته عن الحركة.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٢٥٢، \"الصحاح\" للجوهري ١/ ١٨٣ (عضب).","vol":"9","page":34},{"text":"قادر على من يطيعه إذا أمره أن يحج عنه بأجرة أو بغير أجرة.\nفأما المستطيع ببدنه فإنه يلزمه فرض الحج بالكتاب لقوله تعالى: ﴿مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ وأما المستطيع بالمال، فقد لزمه فرض الحج بالسُّنَّة لحديث الخثعمية (١)، وأما المستطيع بنفسه، وهو القوي الذي لا تلحقه مشقة غير محتملة في الكون (٢) على الراحلة، فإن هذا إذا ملك الزاد والراحلة لزمه فرض الحج بنفسه، فإن عدم الزاد والراحلة (أو أحدهما) (٣) سقط عنه فرض الحج.\nفإن كان قادرًا على المشي مطلقًا، ووجد الزاد، أو قدر على كسب الزاد في طريقه لصنعة، مثل الخرز والحجامة ونحوها، فالمستحب له أن يحج ماشيًا رجلًا كان أو امرأة.\nقال الشافعيُّ: والرجل أقل (٤) عذرًا من المرأة، لأنه أقوى، وهذا على طريق الاستحباب (لا على طريق الإيجاب) (٥)، فأما إن قدر على\n_________\n(١) أخرجه البخاري كتاب الحج، باب وجوب الحج وفضله. (١٥١٣)، ومسلم كتاب الحج باب الحج عن العاجز لزمانة وهرم ونحوهما أو للموت. (١٣٣٤) عن عبد الله بن عباس أنه قال: كان الفضل بن العباس رديف رسول الله - ﷺ - فجاءته امرأة من خثعم تستفتيه .. فذكر الحديث إلى أن قالت: أفأحج عنه؟ قال: \"نعم\".\n(٢) بمعنى الثبوت، وثبوت كل شيء بحسبه.\nانظر: \"تاج العروس\" للزبيدي ١٨/ ٤٨٩ (كون)، \"أساس البلاغة\" للزمخشري ١/ ٥٥٣.\n(٣) من (ن).\n(٤) من (س)، (ن).\n(٥) من (س)، (ن).","vol":"9","page":35},{"text":"الزاد بمسألة الناس (في الطريق) (١) كرهت له أن يحج؛ لأنه يصير كلَّا (٢) على الناس (٣).\nوهذا الذي ذكرت من أن وجود الزاد والراحلة شرط في وجوب الحج قول عمر بن الخطاب، وابنه عبد الله، وعبد الله بن عباس ﵃ (٤).\nومن التابعين: الحسن البصري وسعيد بن جبير ومجاهد وعطاء، وإليه ذهب؛ الشافعيُّ والثوريُّ وأبو حنيفة وأصحابه وأحمد، وإسحاق، ﵏ (٥).\n[٨٣٢] ودليلهم: ما أخبرنا ابن فنجويه (٦)، ثنا هارون بن محمد بن\n_________\n(١) من (س)، (ن).\n(٢) الكل: العيال والثقل.\nانظر: \"مجمل اللغة\" لابن فارس ٣/ ٧٦٥ (كلّ)، \"لسان العرب\" لابن منظور ١٢/ ١٤٢ (كلل).\n(٣) انظر أقوال الشافعيّ في: \"الأم\" ٢/ ١٣٢، \"الوسيط في المذهب\" للغزالي ٢/ ٥٨٢، \"المجموع\" للنووي ٧/ ٦١.\n(٤) انظر: \"معونة أولى النهى\" لابن النجار ٣/ ١٧٣ - ١٧٤، \"المحرر الوجيز\" لابن عطية ٣/ ١٧٠، \"تفسير القرآن\" للسمعانيّ ١/ ٣٤٣، \"فتح الباري\" لابن حجر ٣/ ٣٧٩.\n(٥) ينظر فيما تقدم: \"الإنصاف\" للمرداوي ٣/ ٤٠١، \"الشرح الممتع\" لابن عثيمين ٧/ ٢٨ - ٣٥، \"الحاوي الكبير\" للماوردي ٥/ ٨ - ١٢، \"بدائع الصنائع\" للكاساني ٢/ ١٢٢.\n(٦) الحسين بن محمد بن فنجويه ثقة، صدوق، كثير الرواية للمناكير.","vol":"9","page":36},{"text":"هارون (١)، ثنا محمد بن عبد العزيز (٢) ثنا (يحيى (٣) عن قيس بن عبيد الله بن عمرو بن شعيب) (٤) عن عمرو بن شعيب (٥) عن أبيه (٦) عن جدّه (٧) قال: جاء رجل إلى النبيّ - ﷺ - فقال: ما السبيل إلى الحج؟ قال: \"الزاد والراحلة\" (٨).\n_________\n(١) لم أجده.\n(٢) البصريّ، ثقة.\n(٣) يحيى بن عبد الحميد الحماني أبو زكريا الكوفيّ، حافظ، متهم بسرقة الحديث.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣٥٢، \"تهذيب الكمال\" للمزي ٢٠/ ١٤٦.\n(٤) كذا في جميع النّسخ، وفي مصادر التخريج: يحيى نا قيس عن محمن بن عبيد الله ...، وقيس هو قيس بن الربيع الأسدي أبو محمد الكوفيّ، صدوق تغيّر لمّا كبر.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٢٨، \"تهذيب الكمال\" للمزي ١٥/ ٣٠٦.\nومحمد بن عبيد الله هو محمد بن عبيد الله العرزميّ أبو عبد الرحمن الكوفيّ، متروك.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٨٧، \"تهذيب الكمال\" للمزي ١٧/ ٢١.\n(٥) عمرو بن شعيب بن محمد بن عبد الله بن عمرو بن العاص، صدوق، تكلم العلماء في روايته عن أبيه عن جده.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٧٢، \"تهذيب الكمال\" للمزي ١٤/ ٢٤٤.\n(٦) شعيب بن محمد بن عبد الله بن عمرو بن العاص، صدوق، ثبت سماعه من جده.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٥٣، \"تهذيب الكمال\" للمزي ٨/ ٣٧٨.\n(٧) عبد الله بن عمرو بن العاص، صحابي.\n(٨) [٨٣٢] الحكم على الإسناد: =","vol":"9","page":37},{"text":"ومثله روى ابن مسعود (١) وابن عباس (٢) وعائشة (٣)\n_________\n= ضعيف جدًا؛ فيه العرزمي: متروك.\nالتخريج:\nأخرج الدارقطني في \"السنن\" ٢/ ٢١٥ (٤) من طريق يحيى بن عبد الحميد الحمانيّ به مرفوعًا نحوه. ورواه في ٢/ ٢١٥ (٢) عن ابن لهيعة.\nقال الزيلعيّ في \"نصب الراية\" ٣/ ١٠: وابن لهيعة والعرزميّ ضعيفان.\nوانظر: \"القرى لقاصد أم القرى\" لمحب الدين الطبري (ص ٦٦).\nأخرج الدارقطني في \"السنن\" ٢/ ٢١٦ (٥) من طريق بهلول بن عبيد عن حمّاد بن أبي سليمان عن إبراهيم بن علقمة، عن عبد الله بن مسعود بنحوه. قال الزيلعيّ في \"نصب الراية\" ٣/ ١٠: وبهلول بن عبيد: قال أبو حاتم: ذاهب الحديث.\nوانظر: \"الجرح والتعديل\" لابن حجر ٢/ ٤٢٩ (١٧٠٧).\n(٢) أخرج ابن ماجه كتاب المناسك، باب ما يوجب الحج (٢٨٩٧) من طريق هشام بن سليمان القرشي عن ابن جريج قال: وأخبرنيه أيضًا، عن ابن عطاء، عن عكرمة، عن ابن عباس مرفوعًا نحوه.\nقال الزيلعي في \"نصب الراية\" ٣/ ٩: قال في \"الإمام\": أبو هشام بن سليمان: قال أبو حاتم: مضطرب الحديث ومحله الصدق، ما أرى به بأسًا.\nوقال الألبانيّ \"ضعيف سنن ابن ماجه\" (ص ٢٣٦) (٥٧٧): ضعيف جدًّا.\nوأخرجه الدارقطني في \"السنن\" ٢/ ٢١٨ (١٢) عن داود بن الزبرقان عن عبد الملك عن عطاء عن ابن عباس، وأخرجه أيضًا من طريق الحصين بن المخارق، عن محمد بن خالد، عن سماك بن حرب، عن عكرمة، عن ابن عباس مرفوعًا نحوه.\nقال الزيلعيّ أيضًا: وداود وحصين ضعيفان.\nوانظر: \"المجروحين\" لابن حبان ١/ ٢٩٢.\n(٣) أخرج الدارقطنيّ في \"السنن\" ٢/ ٢١٧ (٨)، والبيهقي في \"السنن الكبرى\" ٤/ ٣٣٠ من طريق عتاب بن أعين، عن الحسن، عن أمه عن عائشة مرفوعًا نحوه. قال البيهقي: وليس بمحفوظ. =","vol":"9","page":38},{"text":"وجابر بن عبد الله (١) وأنس بن مالك (٢) ﵃ (٣).\n[٨٣٣] وأخبرني ابن فنجويه (٤)، ثنا عبد الله بن إبراهيم بن أيوب المدنيّ (٥)، ثنا مسلم بن إبراهيم (٦)، ثنا هلال بن عبد الله (٧) عن أبي\n_________\n= ورواه العقيلي في \"الضعفاء\" ٣/ ٣٣٢ (١٢٥٣)، وأعلّه بعتاب.\nوانظر: \"نصب الراية\" للزيلعي ٣/ ٩.\n(١) أخرج الدارقطنيّ ٢/ ٢١٥ (١) من طريق محمد بن عبد الله بن عبيد بن عمير، عن أبي الزبير أو عمرو بن دينار، عن جابر بن عبد الله مرفوعًا نحوه. ومحمد بن عبد الله تركوه وأجمعوا على ضعفه.\nانظر: \"نصب الراية\" للزيلعي ٣/ ١٠، \"الضعفاء\" للعقيلي ٤/ ٩٤ (١٦٤٨).\n(٢) أخرج الحاكم في \"المستدرك\" ١/ ٦٠٩ من طريق سعيد بن أبي عروبة، عن قتادة، عن أنس مرفوعًا نحوه، وصححه الحاكم على شرط الشيخين، ورواه من طريق حماد بن سلمة عن قتادة به نحوه، وصححه على شرط مسلم.\nورواه الدارقطني في \"السنن\" ٢/ ٢١٦ (٦) (٧)، والبيهقي في \"السنن الكبرى\" ٤/ ٣٣٠ كالذي روى الحاكم، قال البيهقي: ولا أراه إلا وهمًا، والمحفوظ عن قتادة، عن الحسن، عن النبي - ﷺ - مرسلا، وكذلك رواه يونس بن عبيد عن الحسن.\n(٣) قال ابن حجر في \"التلخيص الحبير\" ٢/ ٢٢١: قال أبو بكر بن المنذر: لا يثبت الحديث في ذلك مسندًا، والصحيح من الروايات رواية الحسن مرسلًا.\nوقال الألباني في: إن طرق هذا الحديث واهية.\n(٤) الحسين بن محمد بن فنجويه ثقة، صدوق، كثير الرواية للمناكير.\n(٥) عبد الله بن إبراهيم بن أيوب البزار، ثقة، ثبت.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٥٢ (١٧٦)، \"تاريخ بغداد\" للخطيب ٩/ ٤٠٨.\n(٦) مسلم بن إبراهيم الأزدي الفراهيديّ، حافظ، ثقة، مأمون.\n(٧) هلال بن عبد الله أبو هاشم مولى ربيعة الباهلي، متروك.\nانظر: \"تهذيب التهذيب\" لابن حجر ١١/ ٨١، \"ميزان الاعتدال\" للذهبي =","vol":"9","page":39},{"text":"إسحاق (١)، عن الحارث (٢)، عن علي (٣) ﵁ قال: قال رسول الله - ﷺ -: \"من ملك زادًا وراحلة يبلّغانه إلى بيت الله -﷿- فلم يحج فلا عليه أن يموت يهوديًّا أو نصرانيًّا، فإن الله تعالى يقول: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ (٩٧)﴾ \" (٤).\nوقال ابن عمر ﵄: قام رجل فقال: يا رسول الله، ما\n_________\n= ٤/ ٣١٥.\n(١) عمرو بن عبد الله الهمداني أبو إسحاق السبيعيّ، ثقة، مدلس، اختلط بآخره.\n(٢) الحارث بن عبد الله الأعور الهمداني، كذبه الشعبي في رأيه، ورُمي بالرفض وفي حديثه ضعف، وعامّة ما يرويه عن علي غير محفوظ.\n(٣) صحابي مشهور.\n(٤) [٨٣٣] الحكم على الإسناد:\nضعيف جدًّا؛ فيه هلال بن عبد الله متروك، والحارث بن عبد الله متهم بالكذب.\nالتخريج:\nأخرج الترمذي، أبواب الحج، باب ما جاء في التغليظ في ترك الحج (٨١٢)، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٣/ ٨٧ (٨٦١)، وابن مردويه كما في \"تفسير القرآن العظيم\" لابن كثير ٣/ ١٢٧، والطبري في \"جامع البيان\" ٤/ ١٦، ١٧، عن هلال بن عبد الله مولى ربيعة بن عمرو بن مسلم الباهليّ به نحوه.\nوانظر: \"تنزيه الشريعة\" لابن عراق ٢/ ١٦٧.\nقال الترمذي: هذا حديث غريب لا نعرفه إلاّ من هذا الوجه، وفي إسناده مقال، وهلال بن عبد الله مجهول، والحارث يضعف في الحديث. وقال ابن عدي في \"الكامل\" ٨/ ٤٢٦: هذا حديث ليس بمحفوظ. وقال العقيليّ في \"الضعفاء\" ٤/ ٣٤٨: لا يتابع عليه.","vol":"9","page":40},{"text":"يوجب الحج؟، قال: \"الزاد والراحلة\" قال: فمن الحاج؟ قال: \"الشعث الغبر التفل (١) \"، قال: فما أفضل الحج؟ قال: \"العج والثج (٢) \" (٣).\nوقال مالك (بن أنس) (٤) ﵀: إذا قدر على المشي والزاد والراحلة فعليه فرض الحج بكل حال، كان لم يجد راحلة وقدر\n_________\n(١) الشعث: المغبر الرأس المنتفش الشعر الذي لا يدهن، والتفل: الذي ترك استعمال الطيب، من التفل، وهي الريح الكريهة.\nانظر: \"لسان العرب\" لابن منظور ٢/ ١٦٠ (شعث)، ١١/ ٧٧ (تفل)، \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ٢٧٨ (شعث)، ٩/ ٤٣٧ (تفل).\n(٢) العج: رفع الصوت بالتلبية، والثج: صب الدم وسيلان دماء الهدي، يعني: الذبح.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٣١٨ (عجج) ٢/ ٢٢١ (ثجج)، \"المحيط في اللغة\" لإسماعيل بن عباد ٦/ ٣٩٩ (ثجج)، ١/ ٧٣ (عجج).\n(٣) التخريج:\nأخرج الترمذي في أبواب الحج، باب ما جاء في إيجاب الحج بالزاد والراحلة (٨١٣)، وابن ماجه في كتاب المناسك، باب ما يوجب الحج (٢٨٩٦)، والطبري في \"جامع البيان\" ٤/ ١٦، والبيهقي في \"السنن الكبرى\" (٤/ ٣٣٠) عن إبراهيم بن يزيد الخوزيّ عن محمد بن عبّاد بن جعفر المخزوميّ عن ابن عمر قال: قام رجل إلى رسول الله - ﷺ - .. فذكر الحديث مطولًا ومختصرًا. قال الترمذي: هذا حديث لا نعرفه إلاّ من حديث إبراهيم بن يزيد الخوزيّ المكيّ، وقد تكلّم بعض أهل العلم في إبراهيم بن يزيد من قبل.\nوقال الألباني في \"ضعيف سنن ابن ماجه\" (٣٢٥): ضعيف جدًّا. وقال النووي في \"المجموع\" ٧/ ٦٤: وقد اتفقت الحفّاظ على تضعيفه.\nوانظر: \"فتح القدير\" للشوكاني ٢/ ٤٤٦.\n(٤) من (ن).","vol":"9","page":41},{"text":"على المشي، نظر:\nفإن كان مالكًا للزاد والراحلة فعليه فرض الحج بلا خلاف، وإن لم يكن مالكًا للزاد ولكنه يقدر (١) على كسب حاجته في الطريق، اختلف هذا (٢) باختلاف الرجل:\nفإن كان من أهل المروّات (٣)، (وممن لا يكتسب) (٤) بنفسه لم يجب عليه الحج، وإن كان ممن يكتسب كفايته بصناعة أو تجارة وهكذا إن كانت عادته مسألة الناس لزمه فرض الحج، فأوجب مالك على المطيق المشي للحج إذا لم يكن زاد وراحلة (٥).\nوهذا قول عبد الله بن الزبير والشعبيّ وعكرمة (٦).\nوقال الضحاك: إن كان شابًّا قويًّا صحيحًا، وليس له مال فعليه أن يؤجر نفسه بأكله أو غُفَّتِه (٧) حتى يقضي حجه به، فقال له قائل: أكلّف\n_________\n(١) من (س).\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) المروءة: كمال الرُجولية، وقيل: العفّة والحِرْفة.\nانظر: \"لسان العرب\" لابن منظور ١/ ١٥٤ (مرأ)، \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ٢٨٠ (مرأ).\n(٤) في الأصل: ومن لم يكسب لنفسه. والمثبت من (س)، (ن).\n(٥) ينظر تفصيل ذلك في: \"المجموع\" للنووي ٧/ ٦١، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٤٨، \"الاستذكار\" لابن عبد البر ١٢/ ٦١.\n(٦) ينظر تفصيل ذلك في \"الاستذكار\" لابن عبد البر ١٢/ ٦٠، \"الأم\" للشافعي ٢/ ٩٦، \"جامع البيان\" للطبري ٤/ ١٧.\n(٧) الغُفَة: البلغة من العيش.\nانظر \"لسان العرب\" لابن منظور (غفف).","vol":"9","page":42},{"text":"الله الناس أن يمشوا إلى البيت؟ فقال: لو أن لبعضهم ميراثًا بمكة أكان تاركه؟ ! بل كان (١) ينطلق إليه ولو حَبْوًا، كذلك يجب عليه الحج (٢).\nواحتج هؤلاء بقوله تعالى: ﴿وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا﴾ (٣) أي: مشاة (٤)، قالوا: ولأن الحج من عبادات الأبدان، ومن فرائض الإيمان، فوجب ألاّ يكون من شرط وجوبه الزاد والراحلة كالصلاة والصيام، فإذا تقرر أن وجود الزاد والراحلة شرط في وجوب الحج على قول أكثر أهل العلم، فيجب أن يبيَّن كيفية اعتبار الزاد والراحلة والنفقة (٥)، وذلك مختلف باختلاف أحوال (٦) الناس (٧).\nفأما الراحلة:\nفهي ما لا يلحقه مشقة شديدة في الكون عليها، وأما النفقة (٨): فإن\n_________\n(١) من (ن).\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ١٧، وابن المنذر في \"تفسيره\" ١/ ٣٠٩ (٧٥١) من طريق جويبر عن الضحاك به.\n(٣) الحج: ٢٧.\n(٤) قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٣: والذي عليه الأكثرون أن الحج راكبًا أفضل؛ اقتداء برسول الله - ﷺ -؛ فإنه حج راكبًا مع كمال قوته -﵇-.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٣٩ - ٤٠.\n(٥) من (ن).\n(٦) من (س).\n(٧) انظر تفصيل المسألة في: \"كشاف القناع\" للبهوتي ٢/ ٣٨٩، \"المجموع\" للنووي ٧/ ٥١، \"الحاوي الكبير\" للماوردي ٥/ ٨، \"المهذب\" للشيرازيّ ٢/ ٦٧٠.\n(٨) في الأصل: الناقة، والمثبت من (س)، (ن).","vol":"9","page":43},{"text":"كان إذا أهل وعيال) (١) يجب عليه نفقتهم، فلا يلزمه الحج حتى يكون واجدًا نفقتهم مدة غيبته لذهابه ورجوعه؛ لأن هذا الإنفاق فرض على الفور، والحج فرض على التراخي، فكان تقديم الإنفاف على العيال أولى وأهم، وقد قال النبيّ (٢) - ﷺ -: \"كفى بالمرء إثمًا أن يضيّع من يقوت\" (٣).\nفأما إذا لم يكن له أهل وعيال (فلا بد من) (٤) نفقته لذهابه، وهل يعتبر (٥)، نفقته في رجوعه أم لا؟، فيه قولان للفقهاء:\nقال بعضهم: لا يعتبر، لأنه ليس عليه كثير مشقة في ترك القيام ببلده؛ لأنه لا أهل فيه ولا عيال، وكل البلاد له وطن.\nوقال الآخرون: يعتبر، وهو الظاهر من مذهب الشافعيّ؛ لأنه قال\n_________\n(١) مطموس في الأصل، والمثبت من (س)، (ن).\n(٢) من (س).\n(٣) التخريج:\nأخرجه مسلم في كتاب الزكاة، باب فضل النفقة على العيال والمملوك (٩٩٦)، عن خيثمة قال: كنا جلوسًا مع عبد الله بن عمرو .. فذكر نحوه، وأخرجه أبو داود في كتاب الزكاة، باب صلة الرحم (١٦٩٢)، وأحمد في \"المسند\" ٢/ ١٦٠، ١٩٣، ١٩٥ (٦٤٩٥، ٦٨١٩، ٦٨٤٢)، والبيهقي في \"السنن الكبرى\" ٧/ ٤٦٩، والبغوي في \"شرح السنّة\" ٩/ ٣٤٥ (٢٣٩٧)، وأبو نعيم في \"حلية الأولياء\" ٧/ ١٣٥، والحميدي في \"المسند\" (٥٩٩) عن أبي إسحاق عن وهب بن جابر عن عبد الله بن عمرو مرفوعًا نحوه.\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) في الأصل: تقدير، والمثبت من (س)، (ن).","vol":"9","page":44},{"text":"في \"الأم\" (١): لا يجب عليه الحج حتى تكون له نفقة ذاهبًا وجائيًا. فأطلق ولم يفرّق، وهذا القول أولى بالصواب؛ لأن الإنسان يستوحش لفراق (وطنه كما يستوحش لفراق سكنه) (٢) ألا ترى أن البكر إذا زنا جُلد وغُرّب عن بلده سواء أكان له أهل أو لم يكن (٣)؟ ! فإن كان له عقار (٤) يشغله أو ثياب أو أثاث ونحوها لزمه فرض الحج وبيع العقار ورقاب الأموال وصرفها في الحج.\nفأما المسكن والخادم: فقال الشافعيّ في \"الأم\" (٥): إذا كان له مسكن وخادم وله نفقة أهله بقدر غيبته لزمه الحج، وظاهر هذا أنه اعتبر أن يكون مال الحج فاضلا عن الخادم والمسكن؛ لأنه قدّمه على نفقة أهله فكأنه (٦) قال: بعد هذا كله (٧).\n_________\n(١) \"الأم\" ٢/ ١١٦ بنحوه. وانظر: \"المغني\" لابن قدامة ٣/ ١٧٢.\n(٢) زيادة من (س)، (ن).\n(٣) ينظر هذا الوجه في \"المجموع\" للنووي ٧/ ٥٥، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٥٠.\n(٤) العَقَار: الضّياع.\n\"المحيط في اللغة\" ١/ ١٥٨ (عقر)، \"أساس البلاغة\" ١/ ٤٢٩ (عقر).\n(٥) \"الأم\" ٢/ ١١٦ بنحوه.\nوانظر: \"المغني\" لابن قدامة ٣/ ١٧٢.\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) انظر: \"المجموع\" للنووي ٧/ ٥٩ - ٦٠، \"كشاف القناع\" للبهوتي ٢/ ٣٨٩، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٥٠.","vol":"9","page":45},{"text":"وقال بعض (١) أصحابنا: يلزمه أن يبيع المسكن والخادم ويكتري مسكنًا وخادمًا لأهله، فأما إذا كان له بضاعة يتّجر بها، وربحها قدر كفايته وكفاية عياله على الدوام ومتى أنفق من أصل (٢) البضاعة اختل عليه ربحها، ولم يكن ربحها قدر كفايته، فهل يلزمه الحج من أصل البضاعة أم لا؟\nقال (أبو العباس) (٣) بن سريج (٤): لا يلزمه ذلك، وتبقى البضاعة على ما هي، ولا يحج من أصلها؛ لأن الحج إنما يجب عليه في الفاضل من كفايته (٥).\nوقال آخرون: بل عليه أن يحج من أصل البضاعة، وهو الصحيح المشهور والذي عليه الجمهور؛ لأنه لا خلاف أنه لو كان عقار تكفيه غلّته لزمه بيع أصل العقار في الحج، فكذلك البضاعة، وجملته أن فرض الحج يتعلق بما يتعلق به فرض زكاة الفطر، فما وجب بيعه في زكاة الفطر وجب بيعه في الحج، فهذا القول في أحد (٦) وجهي\n_________\n(١) من (س).\n(٢) في الأصل: عمل. والمثبت من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) أحمد بن عمر بن سريج الإمام العلاّمة القاضي قدوة الشافعيّة.\nانظر: \"تاريخ بغداد\" للخطيب ٤/ ٢٨٧، \"تذكرة الحفاظ\" للذهبي ٣/ ٨١١.\n(٥) قال النووي في \"المجموع\" ٧/ ٥٧: قال أبو حامد: وقول ابن سريج خلاف للإجماع.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٥٠.\n(٦) في الأصل: إحدى. والمثبت من (س)، (ن).","vol":"9","page":46},{"text":"الاستطاعة (١).\nفأما الوجه الآخر: فهو أن يكون معضوبًا في بدنه لا يقدر أن يثبت على مركب بحال (أو يكون نضو الخلقة (٢) ابتدأ أو يكون) (٣) مريضًا مرضًا (٤) شديدًا مزمنًا ووهنًا (٥) لا يرجى برؤه، أو يكون شيخًا كبيرًا (٦) ضعيفًا، ولكن يكون قادرًا على من يطيعه إذا أمره بالحج عنه، فهذا أيضًا مستطيع استطاعة تامّة وهو (٧) على وجهين: أحدهما: أن يكون قادرًا على مال يستأجر به من يحج عنه، فإنه يلزمه فرض الحج وهذا قول علي بن أبي طالب ﵁، يروى عنه أنه قال لشيخ كبير لم يحج جهّز (٨) رجلًا يحج عنك (٩).\n_________\n(١) انظر: \"المجموع\" للنووي ٧/ ٥٩ - ٦٠، \"كشّاف القناع\" للبهوتي ٢/ ٣٨٩، \"البحر المحيط\" لأبي حيان ٣/ ١٤.\n(٢) نضو الخلقة: ذهب لونه ونضارته.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ٤٧٧، \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٤٥ (نضو).\n(٣) ما بين القوسين ساقطة من الأصل، والمثبت من (س)، (ن).\n(٤) من (س)، (ن).\n(٥) من (س)، (ن).\n(٦) من (س)، (ن).\n(٧) مطموس في الأصل، والمثبت من (س)، (ن).\n(٨) مطموس في الأصل، والمثبت من (س)، (ن).\n(٩) أخرج الشافعي في \"الأم\" ٢/ ١١٤، والفاكهي في \"أخبار مكة\" ١/ ٣٩١ (٣٨٠، ٣٨١) عن علي ابن أبي طالب - ﵁ - نحوه.","vol":"9","page":47},{"text":"وذهب إليه الشافعيّ والثوريّ، وأبو حنيفة وأصحابه، وعبد الله بن المبارك وأحمد وإسحاق (١).\nوالثاني: أن يكون قادرًا على من يبذل له الطاعة والنيابة فيحج عنه، فهذا أيضًا يلزمه الحج عند الشافعيّ وأحمد بن حنبل، وابن راهويه.\nوقال (٢) أبو حنيفة: لا يجب عليه الحج ببذل الطاعة بحال (٣).\n* * *\n_________\n(١) انظر: \"شرح فتح القدير\" لابن الهمام ٣/ ١٤٤، \"المجموع\" للنووي ٧/ ٧٥ - ٨٥، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٥١.\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٥٣، \"البحر المحيط\" لأبي حيان ٣/ ١٤، \"اللباب\" لابن عادل الدمشقي ٥/ ٤١٧ - ٤١٨.","vol":"9","page":48},{"text":"وقال مالك بن أنس: إذا كان معضوبًا سقط عنه فرض الحج أصلا، سواء كان قادرًا على من يحج عنه بالمال أو بغير المال، أو كان عاجزًا، ولا يلزمه فرض الحج، ولو وجب عليه فرض (١) الحج ثم عضب وزمن سقط عنه فرض الحج (٢).\nولا يجوز أن يحج عنه في حال جنونه بحال، فإن (٣) أوصى أن\nيحج عنه حج (٤) بعد موته من الثلث وكان تطوعًا، واحتج بقوله\nتعالى: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ (٥)، فأخبر أنه ليس له إلّا\nما سعى، فمن قال: له ما سعى غيره، فقد خالف ظاهر الآية،\nوبقوله تعالى: ﴿وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا﴾ وهذا\nغير مستطيع؛ لأن الحج هو قصد البيت بنفسه.\nومن طريق الاعتبار: هو غير متمكن من الحج بنفسه، فوجب ألَّا يلزمه الحج عن نفسه، كما لو كان معضوبًا لا مال له، ولأن هذِه عبادة لا تدخلها النيابة مع القدرة عليها، فوجب أن لا تدخلها النيابة مع العجز عنها كالصلاة، وعكسها الزكاة (٦).\n_________\n(١) من (س)، (ن).\n(٢) انظر الخلاف في المسألة في: \"الأم\" للشافعي ٢/ ١١٣، \"المغني\" لابن قدامة ٣/ ١٦٩ - ١٧٣، \"المحلي\" لابن حزم ٧/ ٥٣.\n(٣) في الأصل: (بل إن). والمثبت من (س)، (ن).\n(٤) من (س)، (ن).\n(٥) النجم: (٣٩).\n(٦) انظر تفصيل المسألة في: \"المحلي\" لابن حزم ٧/ ٥٣ - ٥٨، \"المغني\" لابن =","vol":"9","page":49},{"text":"ودليل الشافعيّ وأصحابه ما روي عن الزهريّ، عن سليمان بن يسار، عن ابن عباس ﵄ أن امرأة من خثعم سألت النبي - ﷺ - فقالت: يا رسول الله، إن فريضة الله في الحج على عباده أدركت أبي شيخًا كبيرًا لا يستطيع أن يتمسك على الراحلة، فهل يجزئ أن أحج عنه؟ قال: \"نعم\" قالت: هل ينفعه ذلك؟، فقال النبي - ﷺ -: \"أرأيت لو كان على أبيك دين فقضيته أما كان يجزئ\"؟، قالت: نعم، قال: \"فدين الله أحق\" (١).\nفأوجب النبيّ - ﷺ - الحج بطاعة ابنته إياه وبذلها نفسها له بأن تحجّ عنه، فإذا وجب ذلك بطاعة البنت له كان بأن تجب عليه بقدرته على المال الذي يستأجر به أولي.\nفأما إن بذل له المال دون الاستطاعة، فالصحيح أن لا يلزمه قبوله والحج به عن نفسه، ولا يصير ببذل المال له مستطيعًا (٢).\nفأما من به مرض يرجى زواله: كالبرسام (٣) والحمى الشديدة\n_________\n= قدامة ٣/ ١٧٧ - ١٨٠، \"الأم\" للشافعي ٢/ ١١٣، \"الفتاوى\" لابن تيمية ٢٦/ ١٢ - ١٤، \"الخرشي على مختصر سيدي خليل\" ٢/ ٢٨٥ - ٢٨٧.\n(١) التخريج:\nسبق تخريجه.\nوانظر: \"السنن الكبرى\" للبيهقيّ ٥/ ١٧٩.\n(٢) انظر: \"المجموع\" للنووي ٧/ ٧٥، \"المهذّب\" للشيرازي ٢/ ٦٧٤.\n(٣) البرسام: ورم حار يعرض للحاجب الذي بين الكبد والأمعاء.\nانظر: \"تاج العروس\" للزبيدي ١٦/ ٤٨، \"شمس العلوم\" لنشوان بن سعيد الحميري ١/ ٤٩٧ (برسم).","vol":"9","page":50},{"text":"ونحوهما، فلا يجوز له أن يُحِج عن نفسه، لأنه لم ييأس عن الحج بنفسه، فلم يجز له أن يأمر بالحج عنه كالصحيح، وعكسه المعضوب، وقال أبو حنيفة وأصحابه: يجوز له أن يُحج عن نفسه، ولو حج عنه وبرئ سقط عنه فرض الحج، والله أعلم بالصواب (١) (٢).\nقوله ﷿: ﴿وَمَن كَفَرَ﴾.\nقال ابن عباس (٣)، والحسن (٤)، وعطاء (٥)، والضحاك (٦): جحد فرض الحج، وقال مجاهد (٧): هو: من إن حج لم يره برًّا، وإن قعد لم\n_________\n(١) من (ن).\n(٢) مسائل فروع الاستطاعة كثيرة جدًّا مذكورة في كتب الفقه وغيرها.\nانظر: \"البحر المحيط\" لأبي حيان ٣/ ١٤، \"المهذب\" للشيرازي ٢/ ٦٦٤، \"المجموع\" للنووي ٧/ ٧٥ - ٨٥، \"بداية المجتهد\" لابن رشد ٢/ ٦٢٤.\n(٣) أخرج الطبري في \"جامع البيان\" ٤/ ١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧١٥ عن ابن عباس بمعناه.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٧٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ١٩ عنه بمعناه.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٧٠، \"معاني القرآن\" للفراء ١/ ٢٢٧.\n(٥) أخرج الطبري في \"جامع البيان\" ٤/ ١٩ عن عطاء بلفظ: من جحد به.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٧٠.\n(٦) من (س)، (ن)، وقول الضحاك: ذكره الوا حدي في \"الوسيط\" ١/ ٤٧٠، وأبو حيّان في \"البحر المحيط\" ٣/ ١٤٠ عنه نحوه.\nوانظر: \"الوجيز\" للواحدي ١/ ١١١، \"معاني القرآن\" للزجاج ١/ ٤٤٧.\n(٧) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٠ عنه مثله، وذكره الشافعيّ في \"أحكام القرآن\" ١/ ١١٢ عنه بلفظ: إثمًا.","vol":"9","page":51},{"text":"يره مأثمًا، وروى سفيان عن منصور عنه: ومن كفر بالله واليوم الآخر (١). [٨٣٤] يدل عليه ما أخبرني (أبو عبد الله) (٢) ابن فنجويه (٣)، ثنا طغران بن الحسن (٤)، ثنا أبو محمد بن أبي حاتم (٥)، ثنا محمد بن داود السمنانيّ (٦)، (حدثنا أبو حذيفة (٧)، عن الثوريّ (٨)، عن إبراهيم بن محمد الخوزيّ (٩» (١٠)، عن محمد بن عبّاد بن جعفر\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٢٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧١٥، والثوري في \"التفسير\" (ص ٣٧) من طريق منصور عن مجاهد مثله.\n(٢) من (ن).\n(٣) الحسين بن محمد بن الحسين بن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) الإمام الحافظ أبو محمد عبد الرحمن بن أبي حاتم الرازيّ الثبت ابن الإمام الثبت.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٣/ ٢٦٣، \"تذكرة الحفاظ\" للذهبيّ ٣/ ٨٢٩.\n(٦) في الأصل وفي (س): الجزريّ، والمثبت من (ن)، وهو: محمد بن داود السِّمْنَانيّ الحنظليّ.\nذكره ابن أبي حاتم في \"الجرح والتعديل\" ٧/ ٢٥٠ (١٣٧٣)، وسكت عنه.\nوانظر: \"الإرشاد\" للخليلي ٢/ ٧٤٦.\n(٧) موسى بن مسعود النهدي أبو حذيفة؛ صدوق سيئ الحفظ، وكان يصحّف.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٨٨، \"تهذيب التهذيب\" لابن حجر ١٠/ ٣٧٠.\n(٨) سفيان بن سعيد بن مسروق الثوري، الإمام، الثقة.\n(٩) إبراهيم بن يزيد الخوزيّ المكيّ، متروك الحديث.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٤٦، \"تهذيب التهذيب\" لابن حجر ١/ ١٧٩.\n(١٠) ما بين القوسين ساقط من الأصل و(س)، والمثبت من (ن).","vol":"9","page":52},{"text":"المخزوميّ (١)، عن ابن عمر ﵄ قال: قال رسول الله - ﷺ -: ﴿وَمَنْ كَفَرَ﴾ قال: \"من كفر بالله واليوم الآخر\" (٢).\nوقال سعيد بن المسيّب: نزلت في اليهود حيث قالوا: الحج إلى مكة غير واجب (٣)، وقال الضحاك: لمّا نزلت آية الحج جمع رسول الله - ﷺ - أهل الأديان كلهم فخطبهم فقال: \"إن الله ﷿ كتب عليكم الحج فحجوا\". فآمنت به ملّة واحدة، وهم المسلمون، وكفرت به خمس ملل قالوا: لا نؤمن به، ولا نصلي إليه، ولا نحجه، فأنزل الله تعالى هذِه الآية (٤).\n_________\n(١) ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٧٤، \"تهذيب التهذيب\" لابن حجر ٩/ ٢٤٣.\n(٢) [٨٣٤] الحكم على الإسناد:\nضعيف جدًّا؛ فيه إبراهيم بن يزيد الخوزي المكي متروك.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٢٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧١٥، وسفيان الثوري في \"التفسير\" (ص ٣٧)، والبيهقي في \"شعب الإيمان\" ٣/ ٤٢٨ (٣٩٧٤) من طريق إبراهيم الخوزي به مثله.\n(٣) ذكره الزمخشري في \"الكشاف\" ١/ ٥٩٧، والزجاج في \"معاني القرآن\" ١/ ٤٤٧ عن سعيد بن المسيّب.\n(٤) التخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٢٠ عن الضحاك نحوه. قال ابن حجر في \"الكاف الشاف\" ١/ ٣٩١: وهو معضل، وجويبر متروك الحديث ساقط. =","vol":"9","page":53},{"text":"وقال عطاء بن أبي رباح (١): ومن كفر بالبيت. وقال ابن زيد: ومن كفر بهذِه الآيات التي ذكرها الله تعالى في قوله: ﴿فِيهِ آيَاتٌ بَيِّنَاتٌ﴾ (٢).\nوقال السدي (٣): أما من كفر، فهو من وجد ما يحج به ولم يحج حتى مات، فهو كفره به (٤).\n\nفصل في إيجاب الحج\nقال النبي - ﷺ -: \"صلوا خمسكم، وصوموا شهركم، وأدّوا زكاة أموالكم، وحجّوا بيت ربكم، تدخلوا جنّة ربكم\" (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٤/ ٢١ عن عطاء مثله.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٢١ عنه نحوه.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٧٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٢١ عن السدي نحوه، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧١٦ عن السدي بمعناه.\n(٤) قال الطبري في \"جامع البيان\" ٤/ ٢١: وأولى التأويلات بالصواب في ذلك قول من قال: معنى: ﴿وَمَن كَفَرَ﴾ ومن جحد فرض ذلك، وأنكر وجوبه، فإن الله غنيٌ عنه وعن حجه وعن العالمين جميعًا ... فهذِه التأويلات، وإن اختلفت العبارات بها، فمتقاربات المعاني.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٤٧، \"معاني القرآن\" للفراء ١/ ٢٢٧.\n(٥) التخريج:\nأخرج أحمد في \"المسند\" ٥/ ٢٥١ (٢٢١٦١)، والترمذي في أبواب الصلاة، باب ما ذكر في فضل الصلاة (٦١٦)، عن سليم بن عامر قال: سمعت أبا أمامة يقول: سمعت رسول الله - ﷺ - يخطب في حجة الوداع فقال: \"اتقوا الله ربكم .. \" فذكر مثله، وفيه زيادة. قال الترمذي: هذا حديث حسن صحيح.\nوانظر: \"المستدرك\" للحاكم ١/ ٥٢.","vol":"9","page":54},{"text":"وقال - ﷺ -: \"حجوا قبل أن لا (١) تحجوا، فإنه قد هدم البيت مرتين، ويرفع في الثالثة\" (٢).\nوقال ابن مسعود ﵁: حجّوا هذا البيت قبل أن تنبت في البادية شجرة لا تأكل منها دابّة إلّا نفقت (٣).\n[٨٣٥] وأخبرنا أبو الحسين الحجاجيّ (٤)، أنا أبو بكر محمد بن\n_________\n(١) من (س)، (ن).\n(٢) التخريج:\nأخرج البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ٣ (١٠٧٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ١٥٣ (٦٧٥٣) من طريق الحسن بن قزعة ثنا سفيان بن حبيب ثنا حميد عن بكر بن عبد الله المزنيّ عن ابن عمر قال: قال رسول الله - ﷺ -: \"استمتعوا بهذا البيت، فقد هدم مرتين ويرفع في الثالثة\".\nقال الهيثمي في \"مجمع الزوائد\" ٣/ ٤٧٤ (٥٢٥٥): رواه البزار والطبرانيّ في \"الكبير\"، ورجاله ثقات.\nوانظر: \"مختصر زوائد البزار\" لأبي الفضل ابن حجر ١/ ٤٣٢ (٧٢٨).\nوقد تابع الحسن بن قزعة على رفعه عمرو بن عون كما في \"المستدرك\" للحاكم ١/ ٦٠٨، وصححه الحاكم على شرط الشيخين، ووافقه الذهبي.\nوانظر: \"المصنف\" لابن أبي شيبة ١٤/ ٤٧.\n(٣) قال الزيلعيّ في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٨٤٧: غريب.\nوقال ابن حجر في \"الكاف الشاف\" (ص ٢٩): لم أجده. وقال السخاوي في \"المقاصد الحسنة\" (ص ١٨٥): مما لم نقف على مخرجه.\nوانظر: \"كشف الخفاء\" للعجلونيّ ١/ ٣٥٠.\n(٤) محمد بن محمد بن الحجاج الحجّاجيّ أبو الحسين النيسابوريّ، صدر المقرئين والمحدّثين.","vol":"9","page":55},{"text":"عمر (١)، ثنا سهل بن عمّار (٢)، ثنا يزيد بن هارون (٣)، عن شريك (٤)، عن ليث (٥)، عن عبد الرحمن بن سابط (٦)، عن أبي أمامة (٧) ﵁ أن النبي - ﷺ - قال: \"من لم تحبسه حاجة ظاهرة، أو مرض حابس، أو سلطان جائر، ولم يحج، فليمت إن شاء يهوديًّا، وإن شاء نصرانيًّا\" (٨).\n_________\n(١) محمد بن عمر بن حفص السِّمْسَار، شيخ، صدوق.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٧٦.\n(٢) سهل بن عقار النيسابوريّ، كذّبه الحاكم.\n\"المغني في الضعفاء\" للذهبي ١/ ٢٨٨، \"الضعفاء والمتروكين\" لابن الجوزي ٢/ ٢٩.\n(٣) يزيد بن هارون بن ثابت السلمي الواسطيّ، من الثقات.\nانظر: \"تهذيب الكمال\" للمزي ٢٠/ ٣٨٧، \"تهذيب التهذيب\" لابن حجر ١١/ ٣٢٢.\n(٤) شريك بن عبد الله النخعيّ، صدوق، يخطئ كثيرًا.\n(٥) ليث بن أبي سليم بن زنيم، واسم أبيه: أيمن، صدوق، اختلط أخيرًا، ولم يتميز حديثه فترك، وأنكروا عليه الجمع بين عطاء وطاوس ومجاهد.\n(٦) عبد الرحمن بن سابط الجمحيّ المكيّ، ثقة كثير الإرسال.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٨٠، \"تهذيب التهذيب\" لابن حجر ٦/ ١٨٠.\n(٧) صدي بن عجلان بن وهب، ويقال: ابن عمرو، أبو أمامة الباهلي. صحابي مشهور.\n(٨) [٨٣٥] الحكم على الإسناد:\nضعيف جدًّا؛ سهل بن عمّار كذاب، ولم يسمع من يزيد بن هارون، فالإسناد منقطع. =","vol":"9","page":56},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= انظر: \"ميزان الاعتدال\" للذهبي ٣/ ٣٣٦ (٤٠٤٢).\nالتخريج:\nأخرج الدارميّ في \"سننه\" ٢/ ١١٢٢، والفاكهيّ في \"أخبار مكة\" ١/ ٣٨٠ (٨٠٠)، والبيهقي في \"شعب الإيمان\" ٣/ ٤٣٠ (٣٩٧٩)، وأبو نعيم في \"حلية الأولياء\" ٩/ ٢٥١، وابن الجوزي في \"الموضوعات\" ٢/ ٥٨٣، ٥٨٤ (١١٥٥) عن شريك، عن ليث به نحوه.\nوانظر: \"السنن الكبرى\" للبيهقيّ ٤/ ٣٣٤، وتابع شريكًا عن ليث سفيان الثوريّ، فيما رواه نصر بن مزاحم عن سفيان نحوه. قال ابن عدي في \"الكامل\" ٧/ ٢٥٠٢ بعد أن ساق جملة من أحاديث نصر: عامتها غير محفوظة. ونصر بن مزاحم متروك وزائغ وكذّاب.\nانظر: \"لسان الميزان\" للذهبي ٦/ ١٥٧.\nورواه عمّار بن مطر، عن شريك، عن منصور، عن سالم بن أبي الجعد، عن أبي أمامة مرفوعًا نحوه، وأعله ابن الجوزي في \"الموضوعات\" ٢/ ٥٨٥ (١١٥٤) بعمّار بن مطر فقال: قال العقيليّ: يحدث عن الثقات بالمناكير، وقال ابن عدي: متروك الحديث. وقال الذهبي في \"ميزان الاعتدال\" ٣/ ١٦٩ (٦٠٠٤): هذا منكر عن شريك.\nوخالف شريكًا عن ليث سفيان الثوري، فرواه الإمام أحمد في \"الإيمان\"، كما في \"التلخيص الحبير\" لابن حجر ٢/ ٢٣٦، \"نصب الراية\" للزيلعيّ ٤/ ٤١١، فقال وكيع: عنه عن ليث عن ابن سابط مرسلا. وتابعه أبو الأحوص عن ليث في إرساله، أخرجه ابن أبي شيبة، كما في \"التلخيص الحبير\" ٢/ ٢٣٦، \"نصب الراية\" للزيلعي ٤/ ٤١١، وعبّاد بن كثير، أخرجه الفاكهي في \"أخبار مكة\" ١/ ٣٨٠ (٨٠٢). قال الزيلعيّ: وهو الأشبه بالصواب.\nوله شاهد من حديث أبي هريرة - ﵁ - مرفوعًا نحوه، كما في \"الكامل\" لابن عدي ٤/ ١٦٢٠ من طريق عبد الرحمن بن القطاميّ، ثنا أبو المهزّم عنه به، وأعله ابن عدي بأبي المهزّم، وفيه عبد الرحمن القطاميّ، قال البزار: ضعيف الحديث جدًّا =","vol":"9","page":57},{"text":"[٨٣٦] وأخبرنا عبد الرحمن بن إبراهيم بن محمد الديباجيّ (١) (حدثنا عيسى بن نصر بن خالد القصريّ (٢)، حدثنا أبو الحسن أحمد بن محمد الديباجيّ (٣» (٤) ثنا محمد بن خلف بن عبد السلام المروزيّ (٥)\n_________\n= متروك. كما في \"لسان الميزان\" لابن حجر ٤/ ٤١٩ (٥١٠٦)\nوانظر: \"المغني في الضعفاء\" للذهبي ١/ ٥٤٤ (٣٦١١)، \"الكاف الشاف\" لابن حجر (ص ٢٨)، \"تنزيه الشريعة\" لابن عراق ٢/ ١٦٨.\n(١) عبد الرحمن بن إبراهيم بن محمد بن يحيى، أبو الحسن النيسابوريّ الديباجيّ، ثقة.\nانظر: \"تاريخ بغداد\" للخطيب ١٠/ ٣٥١، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٧.\n(٢) أجده.\n(٣) أحمد بن محمد بن علي أبو الحسن الديباجيّ، أثنى عليه الدارقطنيّ.\nانظر: \"الأنساب\" للسمعانيّ ٥/ ٣٩١.\n(٤) ساقط من الأصل و(س)، والمثبت من (ن).\n(٥) المروزيّ: قال الذهبيّ: كذّبه يحيى بن معين، وقد أشار ابن حجر في \"لسان الميزان\" ٥/ ١٦٢ أن الذهبيّ قد وهم في ذلك، وذكر أن محمد بن خلف المروزي قد قال الخطيب البغدادي فيه: كان صدوقًا. وقال الدارقطنيّ: لا بأس به. ونبّه أن الذي كذّبه يحيى بن معين هو موسى بن إبراهيم المروزيّ شيخ محمد بن خلف الذي يروي عن موسى بن جعفر عن آبائه.\nوعلى ما تقدّم فالسند قد اعتراه سقط فيما بين محمد بن خلف بن عبد السلام المروزيّ وموسى بن جعفر، ولعل الساقط هو موسى بن إبراهيم المروزي أبو عمران، قال الدارقطنيّ: متروك. وقال العقيليّ في \"الضعفاء\" ٤/ ١٦٦: منكر الحديث.\nانظر: \"تاريخ بغداد\" للخطيب ١٣/ ٣٨، \"الكامل\" لابن عدي ٦/ ٢٣٤٧.","vol":"9","page":58},{"text":"ثنا موسى بن جعفر (١)، عن أبيه (٢)، عن جده (٣) قال: قال رسول الله - ﷺ -: \"من مات ولم يحج لم يقبل الله له يوم القيامة عملا\" (٤).\n[٨٣٧] وأخبرنا أبو الحسن القُهُنْدزيّ (٥)، أنا أبو طاهر\n_________\n(١) موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب، صدوق.\n(٢) جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب، صدوق فقيه.\n(٣) علي بن الحسين بن علي بن أبي طالب، ثقة، ثبت، مشهور.\n(٤) [٨٣٦] الحكم على الإسناد:\nضعيف جدًّا؛ علي بن الحسين بن علي بن أبي طالب لم يدرك النبي - ﷺ -، فالإسناد معضل، وعيسى بن نصر لم أجده.\nالتخريج:\nلم أقف عليه بهذا الإسناد، ولكن أخرج الواحديّ في \"الوسيط\" ١/ ٤٦٩ - ٤٧٠ من طريق عيسى بن يونس حدثنا عثمان بن عطاء، عن أبيه، عن ابن مسعود، عن النبي - ﷺ - قال: \"من لم بحج، ولم يوص بحج، ولم يحج عنه لم يقبل له يوم القيامة عمل\".\nوفي إسناده عثمان بن مسلم بن عطاء الخراسانيّ أبو مسعود المقدسيّ، قال الحاكم: يروي عن أبيه أحاديث موضوعة، وقال أبو نعيم: روى عن أبيه أحاديث منكرة.\nانظر: \"تهذيب التهذيب\" ٧/ ٣٨ (٢٨٨).\nوأخرج ابن أبي حاتم في \"علل الحديث\" ٢/ ٢٩٣ - ٢٩٤، ٢/ ١٥٦ من طريق عبد الحميد بن جعفر عن عثمان بن عطاء عن أبيه عن ابن عمر مرفوعًا بمعناه.\nقال ابن أبي حاتم: قال أبي: هذا حديث منكر، يحتمل أن يكون من كلام عطاء الخراسانيّ، وإنما هو عبد الحميد بن جعفر شيخ كوفيّ. انتهى.\n(٥) أحمد بن أبي الفضل أبو الحسن القهندزيّ -بضم القاف والهاء وسكون النون- من أعيان المعدِّلين.\nانظر: \"الأنساب\" للسمعانيّ ١٠/ ٢٧٧.","vol":"9","page":59},{"text":"المُحَمدأباذي (١)، أخبرنا محمد بن عبيد الله بن يزيد المنادي (٢)، ثنا وهب بن جرير (٣)، عن شعبة (٤)، عن قتادة (٥)، عن الحسن (٦) قال: قال عمر (٧) ﵁: لقد هممت أن أبعث رجالا إلى الأمصار فينظرون إلى من كان له مال ولم يحج، فيضربون عليه الجزية (٨).\n* * *\n_________\n(١) محمد بن الحسن النيسابوريّ المُحمدأباذيّ، العلامة المفسّر أبو طاهر.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٠٤، \"شذرات الذهب\" لابن العماد الحنبلي ٢/ ٣٤٣.\n(٢) محمد بن عبيد الله بن يزيد البغداديّ، أبو جعفر بن أبي داود بن المنادى المنادي المحدّث، صدوق.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٢/ ٥٥٥، \"تاريخ بغداد\" للخطيب ٢/ ٣٢٦.\n(٣) وهب بن جرير بن حازم البصري، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣٣٨، \"هدي الساري\" لابن حجر (ص ٤٥٠).\n(٤) شعبة بن الحجاج البسطاميّ، الثقة الإمام.\n(٥) قتادة بن دعامة السدوسي، الإمام الثقة.\n(٦) الحسن بن أبي الحسن يسار الإمام، البصري، ثقة، فقيه، كان يرسل ويدلس.\n(٧) عمر بن الخطاب - ﵁ -، صحابي مشهور.\n(٨) [٨٣٧] الحكم على الإسناد: صحيح.\nالتخريج:\nأخرج سعيد بن منصور، كما في \"الدر المنثور\" للسيوطي ٢/ ١٠٠ عن عمر بن الخطاب مثله. قال السيوطيّ: بسند صحيح.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٩٩.","vol":"9","page":60},{"text":"<span data-type=\"title\" id=toc-758>٩٩ </span>- قوله ﷿ ﴿قُلْ يَاأَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَى مَا تَعْمَلُونَ <span data-type=\"title\" id=toc-757>(٩٨) </span>قُلْ يَاأَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ﴾\nأي: تصرفون عن دين الله، ﴿مَنْ آمَنَ﴾.\nقرأ الحسن: (تُصِدّون): بضم التاء وكسر الصاد (١)، وهما لغتان: صدَّ وأصدَّ، مثل: صلّ اللحم (٢) وأصلَّ، وخمّ وأخمّ (٣).\nودليل قراءة العامة قوله تعالى: ﴿أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَاءَكُمْ﴾ (٤) وقوله تعالى: ﴿وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ﴾ (٥)، ونظائرهما (٦).\n﴿تَبْغُونَهَا﴾: تطلبونها، ﴿عِوَجًا﴾ زيغًا وميلا، والكلام حال من الفعل، مجازه: لم تصدون عن سبيل الله باغين لها عوجًا (٧).\n_________\n(١) ينظر هذا الوجه في: \"البحر المحيط\" لأبي حيان ٣/ ١٦، \"المحرر الوجيز\" لابن عطية ١/ ٤٨١، \"الكشاف\" للزمخشري ١/ ٥٩٨.\n(٢) من (س)، (ن).\n(٣) قال القرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ١٥٤: أنتن وتغيّر.\nوانظر: \"فتح القدير\" للشوكاني ١/ ٣٦٦، \"اللباب\" لابن عادل الدمشقي ٥/ ٤٢١.\n(٤) سبأ: ٣٢.\n(٥) الفتح: ٢٥.\n(٦) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ٣٢٥، \"الكشاف\" للزمخشري ١/ ٣٩٢، \"البحر المحيط\" لأبي حيان ٣/ ١٦.\n(٧) انظر: \"معاني القرآن\" للزجاج ١/ ٤٥٧، \"معاني القرآن\" للفراء ١/ ٢٢٧، \"فتح القدير\" للشوكاني ١/ ٣٦٦.","vol":"9","page":61},{"text":"قال أبو عبيدة: العِوج- بالكسر- في الدين والقول والعمل، والعَوج -بالفتح- في الجدار والحائط، وكل شمخص قائم (١).\n﴿وَأَنْتُمْ شُهَدَاءُ﴾: أن في التوراة مكتوبًا: إن دين الله الذي لا يقبل غيره هو (٢) الإسلام، وأن فيها نعت محمد - ﷺ -، ﴿وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ﴾ (٣).\n\n<span data-type=\"title\" id=toc-759>١٠٠ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ الآية\nقال زيد بن أسلم: مرشاس بن قيس اليهوديّ، وكان شيخًا قد عسا (٤) (٥) في الجاهلية، عظيم الكفر شديد الضغن على المسلمين، شديد الحسد لهم، مر (٦) على نفر من أصحاب رسول الله - ﷺ - من الأوس والخزرج في مجلس (قد جمعهم) (٧) يتحدثون فيه، فغاظه ما رأى من جماعتهم وألفتهم وصلاح (٨) ذات بينهم في\n_________\n(١) في \"مجاز القرآن\" له ١/ ٩٨.\nوانظر: \"جامع البيان\" للطبري ٤/ ٢٢، \"مفردات ألفاظ القرآن\" للراغب (٥٩٢).\n(٢) من (ن).\n(٣) هو معنى قول قتادة كما في \"جامع البيان\" للطبري ٤/ ٢٢.\n(٤) في الأصل: عمي، والمثبت من (س)، (ن).\n(٥) عسا الشيخ يعسو عسوًا وعسيًا: كبر وأسن.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٤/ ٣١٦، \"الصحاح\" للجوهري ٦/ ٢٦٤٥.\n(٦) من (ن).\n(٧) من (س)، (ن).\n(٨) في الأصل: إصلاح. والمثبت من (ن).","vol":"9","page":62},{"text":"الإسلام بعد الذي كان بينهم في الجاهلية من العداوة فقال: قد اجتمع ملأ بني قيلة (١) بهذِه البلاد، لا (٢) والله ما لنا معهم إذا اجتمعوا بها من قرار. فأمر شابًّا من اليهود كان معه فقال: اعمد إليهم فاجلس معهم ثم ذكّرهم يوم بعاث (٣)، (وما كان قبله) (٤)، وأنشدهم بعض ما كانوا يتقاولون فيه من الأشعار، وكان بعاث يومًا اقتتلت فيه الأوس مع الخزرج، وكان الظفر للأوس على الخزرج، ففعل. فتكلّم القوم عند ذلك، فتنازعوا وتفاخروا حتى تواثب رجلان من الحييّن على الركب: أوس بن قيظي أحد بني حارثة من الأوس (٥)، وجبّار بن صخر أحد بني سلمة من الخزرج (٦) فتقاولا، ثم قال أحدهما\n_________\n(١) بنو قيلة: هم الأوس والخزرج، وقيلة: اسم أم لهم قديمة، وهي: قيلة بنت كاهل، سمّوا بها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١١٧، \"تاج العروس\" للزبيدي ١٥/ ٦٤٤ (قيل).\n(٢) من (س)، (ن).\n(٣) بُعاث -بالضم وآخره ثاء مثلثة- موضع في نواحي المدينة كانت به وقائع بين الأوس والخزرج في الجاهلية.\nانظر: \"معجم البلدان\" لياقوت ١/ ٤٥١، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٣٨ (بعث).\n(٤) في الأصل: وما كانوا قبله. والمثبت من (س)، (ن).\n(٥) أوس بن قيظيّ الأنصاري الحارثيّ، شهد أحدًا هو وأبناؤه - ﵁ -.\nانظر: \"أسد الغابة\" لابن الأثير ١/ ٣٢٦، \"الإصابة\" لابن حجر ١/ ٣٠٥.\n(٦) جبّار بن صخر بن أمية الأنصاري السُّلميّ، كان خارص أهل المدينة وحاسبهم. \"الإصابة\" لابن حجر ١/ ٥٥٩، \"أسد الغابة\" لابن الأثير ١/ ٥٠٥.","vol":"9","page":63},{"text":"لصاحبه: إن شئتم والله رددتها الآن (١) جذعة (٢)، وغضب الفريقان جميعًا وقالا؛ قد فعلنا، السلاح السلاح، وموعدكم الظاهرة وهي حرّة، فخرجوا إليها، وانضمت الأوس والخزرج بعضها إلى بعض على دعواهم التي كانوا عليها في الجاهلية، فبلغ ذلك رسول الله - ﷺ -، فخرج إليهم فيمن معه من المهاجرين، حتى جاءهم خفية، فقال: \"يا معشر المسلمين\" أتدعون بدعوى الجاهلية وأنا بين أظهركم بعد إذ أكرمكم الله بالإسلام، وقطع به عنكم أمر الجاهلية وألّف بينكم، فترجعون إلى ما كنتم عليه كفّارًا؟ الله الله\" فعرف القوم أنها نزغة من الشيطان، وكيد من عدوهم، فألقوا السلاح من أيديهم وبكوا، وعانق بعضهم بعضًا، ثم انصرفوا مع رسول الله - ﷺ - سامعين مطيعين، فأنزل الله ﷿ في شاس بن قيس وأصحابه: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا﴾ (٣). يعني: الأوس والخزرج، ﴿إِنْ تُطِيعُوا\n_________\n(١) من (س).\n(٢) أي: جديدة كما بدأت، والجذع والجذعة: صغير السن من الأنعام، يعني: أعدناها شابة فتية.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ٢٤٦ (جذع)، \"تهذيب اللغة\" للأزهري ١/ ٢٥١ (جذع).\n(٣) التخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٢٤ مطولًا، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧١٨ مختصرًا، وابن الأثير في \"أسد الغابة\" ١/ ٣٢٧، عن زيد بن أسلم نحوه، وذكره السيوطيّ في \"الدر المنثور\" ٢/ ١٠٣، ونسبه لابن إسحاق وابن المنذر وابن جرير وابن أبي حاتم وأبي الشيخ عن زيد بن أسلم نحوه. قال =","vol":"9","page":64},{"text":"فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ يعني: شاس وأصحابه، ﴿يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ﴾.\nقال جابر بن عبد الله ﵄: ما كان من طالع أكره إلينا (١) من رسول الله - ﷺ -، فأومأ إلينا بيده فكففنا، وأصلح الله ما بيننا، فما كان من (٢) شخص أحب إلينا من رسول الله - ﷺ -، فما رأيت يومًا قط (أقبح أولا) (٣)، وأحسن آخرًا من ذلك اليوم (٤).\n* * *\n_________\n= ابن حجر في \"الإصابة\" ١/ ٣٠٦: إسناده مرسل، وفيه راوٍ مبهم.\nوانظر: \"أسباب النزول\" للواحدي (ص ١٢٠)، \"السيرة النبوية\" لابن هشام ٢/ ٢٠٤، \"الوجيز\" للواحدي ١/ ١١١، \"معاني القرآن\" للزجاج ١/ ٤٦١، \"أسباب النزول\" للسيوطيّ (ص ٥٩ - ٦٠)، وقد اختلف أهل التأويل فيمن عُني بالآية: فقال بعضهم: بخبر زيد بن أسلم، وقال بعضهم مثل قول زيد بن أسلم، غير أنهم قالوا: إن الذي جرى الكلام بينه وبين غيره من الأنصار هو ثعلبة بن عَنْمة الأنصاري كما في \"جامع البيان\" للطبري ٤/ ٢٤، ٢٥ عن السدي، وفي رواية عن مجاهد بمعناه، وإسنادهما مرسل كذلك.\n(١) ورد في الأصل: علينا والمثبت من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) في الأصل: (أولا أقبح)، والمثبت من (س)، (ن).\n(٤) التخريج:\nذكره السمرقندي في \"بحر العلوم\" ١/ ٢٨٩ عن جابر بن عبد الله أن رجلين من الأنصار .. فذكر نحو ما ذكر الثعلبيّ بدون سند.\nوانظر: \"الكشاف\" للزمخشري ١/ ٥٩٩، \"اللباب\" لابن عادل الدمشقي ٥/ ٤٢٦.","vol":"9","page":65},{"text":"ثم قال تعالى على وجه التعجبّ:\n\n<span data-type=\"title\" id=toc-760>١٠١ </span>- ﴿وَكَيْفَ تَكْفُرُونَ﴾\nيعني: ولم تكفرون؟ ! ﴿وَأَنْتُمْ تُتْلَى عَلَيْكُمْ آيَاتُ اللَّهِ﴾ يعني: القرآن، ﴿وَفِيكُمْ رَسُولُهُ﴾ محمد - ﷺ -.\nقال قتادة: في هذِه الآية علمان بيّنان: كتاب الله ونبيّ الله، فأما نبي الله فقد مضى، وأما كتاب الله فأبقاه الله تعالى بين أظهركم؛ رحمة منه ونعمة، فيه حلاله وحرامه وطاعته ومعصيته (١).\n﴿وَمَنْ يَعْتَصِمْ بِاللَّهِ﴾ أي: يمتنع بالله، ويتمسك بدينه وطاعته، ﴿فَقَدْ هُدِيَ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾ طريق واحد.\nقال ابن جريج: ﴿وَمَنْ يَعْتَصِمْ بِاللَّهِ﴾ أي: يؤمن بالله (٢)، وأصل العصم والعصمة: المنع، فكل مانع شيئًا فهو عاصم، قال الفرزدق:\nأنا ابن العاصمين بني تميم ... إذا ما (أعظم الحدثان نابا) (٣) (٤)\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٢٦ عن قتادة نحوه.\nوانظر: \"الكشاف\" للزمخشري ١/ ٦٠٠.\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ٢٦ عن ابن جريج مثله.\n(٣) في الأصل: أعقل ... زايا. والمثبت من (س)، (ن).\n(٤) انظر البيت الشعريّ في \"ديوان الفرزدق\" (ص ١١٥)، \"جامع البيان\" للطبري ٤/ ٢٦.","vol":"9","page":66},{"text":"والممتنع: معتصم، يقال: اعتصمت الشيء، واعتصمت به، وهو الأفصح (١).\nقال الشاعر (٢):\nيظلُّ (٣) من خوفه الملاحّ معتصمًا ... بالخيْزُرانة بعد الأيْن والنّجدِ (٤)\nوقال آخر:\nإذا أنت جازيت الإخاء بمثله ... وآسيتني ثم أعتصمت حباليا (٥)\nوقال حميد بن ثور (٦) يصف جملا حمل امرأة بدينة:\n_________\n(١) انظر: \"تاج العروس\" للزبيدي ١٧/ ٤٨١ (عصم)، \"معجم مقاييس اللغة\" لابن فارس ٤/ ٣٣١ (عصم).\n(٢) هو النابغة، واسمه زياد بن معاوية بن ذُبْيان الذُّبْيانى أبو أمامة من أشعر العرب.\nانظر: \"طبقات فحول الشعراء\" لابن سلاّم ١/ ٥١، \"خزانة الأدب\" للبغدادي ٢/ ١٣٥.\n(٣) في الأصل: مطل، والمثبت من (س)، (ن).\n(٤) ينظر البيت الشعريّ في \"ديوان النابغة\" (ص ٢٣) (٤٦)، وأوردت بعض الكتب البيت الشعريّ مستشهدًا به على أن من معاني: اعتصم: امتنع والتجأ.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٤/ ٣٣١.\n(٥) ينظر: \"معاني القرآن\" للفراء ١/ ٢٢٨، \"جامع البيان\" للطبري ٤/ ٢٧.\n(٦) حميد بن ثور الهلاليّ، شاعر مخضرم أدرك الجاهلية والإسلام.\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ٤/ ٩٧، \"طبقات فحول الشعراء\" لابن سلام ٢/ ٥٨٤.","vol":"9","page":67},{"text":"وما كان لمّا أن علته بثقلها (١) ... بنهضته حتى اكلأز وأعصما (٢)\n\n<span data-type=\"title\" id=toc-761>١٠٢ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ﴾ الآية.\nقال مقاتل بن حيَّان: كان بين الأوس والخزرج عداوة في الجاهلية وقتال، حتى هاجر النبي - ﷺ - إلى المدينة، فأصلح بينهم، فافتخر بعد ذلك منهم (٣) رجلان: ثعلبة بن غنم من الأوس (٤)، وأسعد بن زرارة من الخزرج (٥). فقال الأوسيُّ: منا خزيمة بن ثابت ذو الشهادتين، ومنا حنظلة غسيل الملائكة، ومنا عاصم بن ثابت بن أفلح حميُّ الدَّبْر (٦)، ومنا: سعد بن معاذ الذي اهتز عرش الرحمن\n_________\n(١) في الأصل: يقلّها. والمثبت من (س).\n(٢) ينظر البيت الشعري في \"ديوان حميد بن ثور\" (ص ١٩) (٥٦)، تحقيق عبد العزيز الميمني، واكلأزّ: انقبض وتجمّع.\nانظر: \"تاج العروس\" للزبيدي ١/ ١٣٧ (كلز)، \"المحكم\" لابن سيده ٦/ ٧٣٩ (كلز).\n(٣) من (ن).\n(٤) ثعلبة بن عَنْمة بن عدي بن غنم الأنصاريّ، شهد بدرًا والعقبة.\nانظر: \"الاستيعاب\" لابن عبد البر ١/ ٢٨٢، \"أسد الغابة\" لابن الأثير ١/ ٢٩٢.\n(٥) أسعد بن زرارة النجاري الأنصاري أبو أمامة - ﵁ -.\nانظر: \"الاستيعاب\" لابن عبد البر ١/ ١٧٥، \"أسد الغابة\" لابن الأثير ١/ ٨٦.\n(٦) الدّبْر -بالفتح- جماعة النحل والزنابير ونحوهما مما سلاحها في أدبارها.\nانظر: \"تاج العروس\" للزبيدي ٦/ ٣٨٤ (دبر)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٩٧.","vol":"9","page":68},{"text":"لموته (١) ورضي الله تعالى حكمه في بني قريظة.\nوقال الخزرجيُّ: منا أربعة أحكموا القرآن: أبي بن كعب، ومعاذ بن جبل، وزيد بن ثابت، وأبو زيد (٢)، ومنا سعد بن عبادة خطيب الأنصار ورئيسهم.\nفجرى الحديث بينهما فغضبا، فقال الخزرجيُّ: أما والله لو تأخر الإسلام قليلا وقدوم النبي - ﷺ - لقتلنا ساداتكم، واستعبدنا أبناءكم، ونكحنا نساءكم بغير مهر.\nفقال الأوسيُّ: قد كان الإسلام متأخرًا زمانًا طويلًا، فهلَّا فعلتم ذلك، فقد ضربناكم حتى أدخلناكم الدَّار. وأنشدا الأشعار وتفاخرا وتناديا، فجاء (٣) الأوسيُّ إلى الأوسيِّ والخزرجيُّ إلى الخزرجيِّ ومعهم السلاح.\nفبلغ ذلك النبي - ﷺ - فركب حمارًا وأتاهم، فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ﴾ الآيات، فقرأها (٤) عليهم رسول\n_________\n(١) في الأصل: له، والمثبت ورد فوق قوله: (له).\nوانظر ما تقدّم في: \"الاستيعاب\" لابن عبد البر ٢/ ٣٠ (٦٦٣)، ١/ ٤٣٢ (٥٦٧)، ٢/ ٣٣٠ (١٣١٣)، ٢/ ١٦٧ (٩٦٣).\n(٢) سعد بن عبيد أبو زيد الأنصاريُّ أحد الذين جمعوا القرآن.\nانظر: \"الاستيعاب\" لابن عبد البر ٤/ ٢٢٧، \"الإصابة\" لابن حجر (٩٩٥٧).\n(٣) من (س)، (ن).\n(٤) في الأصل: فقراء، والمثبت من (س)، (ن).","vol":"9","page":69},{"text":"الله - ﷺ - فاصطلحوا (١).\nوقال عطاء: إن رسول الله - ﷺ - صعد المنبر وقال: \"يا معشر المسلمين ما لي أوذى في أهلي -يعني: عائشة ﵂ في قصة الإفك- فوالله ما علمت على أهلي إلّا خيرًا، ولقد ذكروا رجلًا ما علمت منه إلّا خيرًا، وما كان يدخل على أهلي إلَّا معي\". فقام سعد بن معاذ الأنصاري فقال: أنا أعذرك منه يا رسول الله، إن كان من الأوس ضربت عنقه، وإن كان من إخواننا الخزرج أمرتنا ففعلنا فيه أمرك. فقام سعد بن عبادة وهو سيد الخزرج، وكان رجلًا صالحًا ولكنه احتملته الحمية، فقال لسعد بن معاذ ﵁: كذبت لعمر الله. فقال سعد: والله لنقتلنك لأنك منافق تجادل عن المنافقين. فثار الأوس والخزرج حتى همّوا أن يقتتلوا، ودعوا إلى\n_________\n(١) مات أبو أمامة أسعد بن زرارة قبل بدر، أخذته الذُّبْحة، وذلك في شوال على رأس ستة أشهر من الهجرة، فكيف يفتخر بمن هم على قيد الحياة، ولم يوصفوا بما وصفوا به إلَّا بعد سنين، ومقاتل من الطبقة السادسة لم يثبت له لقاء أحد الصحابة، فالإسناد معضل ..\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٢/ ٧٧ عن مقاتل مثله معلقًا، وروى الواحدي في \"أسباب النزول\" (ص ١٢١) عن ابن عباس بمعناه مختصرًا، وذكره السمرقندي في \"بحر العلوم\" ١/ ٢٨٩ عن جابر نحوه من غير سند، وذكره ابن عبد البر في \"الاستيعاب\" ٤/ ٢٢٧ من طريق الواقدي، عن قتادة، عن أنس، وفيه: افتخر الحيَّان الأوس والخزرج ... فذكر نحوه، ولم يذكر في القصة أنها سبب نزول الآية. وانظر: \"جامع البيان\" للطبري ٤/ ٢٧، \"الكشاف\" للزمخشري ١/ ٦٠٢، \"المحرر الوجيز\" لابن عطية ٣/ ٢٥٠.","vol":"9","page":70},{"text":"السلاح، فلم يزل رسول الله - ﷺ - يخفضهم حتى سكنوا وأنزل الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ﴾ (١).\n[٨٣٨] أخبرني ابن فنجويه (٢)، ثنا عبد الله بن إبراهيم بن علي بن عبد الله (٣)، ثنا عبد الله بن محمد بن وهب (٤)، ثنا علي بن سعيد (٥)، ح (٦).\n_________\n(١) التخريج:\nلم أجد من ذكره عن عطاء، وعطاء لم يذكر لما قال مستندًا فهو مرسل، وقصة الإفك ثابتة، فقد ساق جمع من أهل العلم في مصنفاتهم حديث الإفك مطولًا ومختصرًا -وهو البهتان الذي رميت به عائشة ﵂، وأنزل الله براءتها من فوق سبع سموات- فقد أخرج البخاري كتاب الشهادات باب: إذا عدَّل رجل رجلا فقال: لا نعلم إلَّا خيرًا، أو: ما علمت إلَّا خيرًا، وكتاب التفسير باب ﴿لَوْلَا إِذْ سَمِعْتُمُوهُ﴾ الآية من سورة النور. (٢٦٣٧)، (٤٧٥٠)، وفي كتاب المغازي باب حديث الإفك. (٤١٤١)، ومسلم في كتاب التوبة باب حديث الإفك وقبول توبة القاذف (٢٧٧٠)، والنسائي في \"التفسير\" في تفسير سورة يوسف ١/ ٥٩٩ (٢٧١) من حديث عائشة ﵂ زوج النبي - ﷺ - حين قال أهل الإفك ما قالوا ... فذكرت خبرًا طويلا .. إلى أن قالت: فوالله ما رام رسول الله - ﷺ - مجلسه حتى أنزل الله ﷿: ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ﴾ العشر آيات كلها، وليس فيه أن القصة كانت سببًا لنزول قول الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ﴾، والله أعلم.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) عبد الله بن محمد بن وهب الدينوريّ، متروك.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٤٩٤، \"المغني في الضعفاء\" للذهبي ١/ ٣٥٥.\n(٥) علي بن سعيد الثغري، لم يذكر بجرح أو تعديل.\n(٦) من (ن).","vol":"9","page":71},{"text":"[٨٣٩] وحدثنا أبو علي ابن حبش المقرئ (١)، ثنا (أبو يوسف) (٢) (محمد بن موسى الصفَّار بالمصيصة) (٣)، (حدثنا علي بن سعيد بن صالح بن عدي الجوهريّ (٤» (٥)، ثنا أبو النضر محمد بن طلحة (٦) عن زُبيْد (٧) عن مُرَّة (٨) عن عبد الله ﵁ (٩) قال: قال رسول\n_________\n(١) الحسين بن محمد بن حبش المقرئ، أبو علي ثقة، مأمون.\n(٢) ساقط من الأصل، والمثبت من (س)، (ن).\n(٣) ساقط من الأصل، والمثبت من (ن) وفي \"حلية الأولياء\" لأبي نعيم: محمد بن سفيان الصفَّار بالمصيصة، ولم أجده، وقد ذكر ابن ناصر الدين في \"توضيح المشتبه\" ٥/ ٤٣٠، والذهبي في \"سير أعلام النبلاء\" ١٥/ ٤٣٧ محمد بن عبد الله الزاهد الصفار، سكن نيسابور، وحدَّث عنه أبو علي بن حبش، وله مصنفات في الزهد. انتهى. والمصيصة: بالفتح، ثم الكسر والتشديد، وياء ساكنة، وصاد أخرى، وهي مدينة على شاطئ جيحان من ثغور الشام بين أنطاكية وبلاد الروم تقارب طرسوس.\nانظر: \"معجم البلدان\" لياقوت (١٤٤، ١٤٥).\n(٤) لم أجده.\n(٥) ساقط من الأصل، والمثبت من (س)، (ن).\n(٦) محمد بن طلحة بن مصرف اليامي أبو النضر، صدوق له أوهام.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٧٣، \"تهذيب الكمال\" للمزي ١٦/ ٣٨٥.\n(٧) زُبيد -مصغرًا- بن الحارث أبو عبد الله اليامي، ثقة ثبت عابد.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٢٥٧، \"معرفة الثقات\" للعجلي (ص ١٦٣).\n(٨) مُرَّة بن شراحيل الهمذاني أبو إسماعيل الكوفي، ثقة عابد.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٣٨، \"تهذيب التهذيب\" لابن حجر ١٠/ ٨٨.\n(٩) هو ابن مسعود - ﵁ -، صحابي مشهور.","vol":"9","page":72},{"text":"الله - ﷺ -: \" ﴿حَقَّ تُقَاتِهِ﴾: أن يطاع فلا يعصى، وأن يذكر فلا ينسى، وأن يشكر فلا يُكفر\" (١).\n_________\n(١) [٨٣٨] [٨٣٩] الحكم على الإسناد:\nضعيف جدًا؛ فيه عبد الله بن وهب متروك، وفيه من لم أجده، ومحمد بن مصرف خالف ما اتفق عليه الثقات عن عبد الله من قوله غير مرفوع.\nالتخريج:\nأخرج أبو نعيم في \"حلية الأولياء\" ٧/ ٢٣٨ - ٢٣٩ من طريق محمد بن طلحة به مثله، ورواه سفيان الثوري وشعبة ومسعر جميعًا، عن زبيد، عن مرة، عن عبد الله موقوفًا مثله كما في الطبري ٤/ ٢٨، \"الناسخ والمنسوخ\" لأبي عبيد (ص ٢٦٠) (٤٧٥)، وسفيان الثوري في \"التفسير\" (ص ٣٨)، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٢٩، والحاكم في \"المستدرك\" ٢/ ٣٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٢، وصححه الحاكم، ووافقه الذهبي.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١/ ٣٨٧ - ٣٨٨: هذا إسناد صحيح موقوف، وأخرجه الطبراني في \"المعجم الكبير\" ٩٢/ ٩ (٨٥٠١) من طريق مسعر عن زبيد به مثله وسفيان الثوري وشعبة ومسعر بن كدام ثقات أثبات.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٤٣ (١٠٥٩).\nورواه ابن مردويه كما في \"تفسير القرآن العظيم\" لابن كثير ٣/ ١٣١ من طريق ابن وهب، عن سفيان الثوري، عن زبيد به مرفوعًا مثله.\nوانظر: \"نواسخ القرآن\" لابن الجوزي (ص ٢٤٣)، \"معالم التنزيل\" للبغوي ٢/ ٧٧، لكن خالف عبد الرحمن بن مهدي ابن وهب عند ابن أبي حاتم فرواه عن سفيان وشعبة موقوفًا، وعبد الله بن وهب ثقة فيما قال: حدثني، وكان يدلِّس كما في \"تهذيب التهذيب\" لابن حجر ٦/ ٧٣، وعبد الرحمن بن مهدي ثقة حافظ ثبت عارف بالرجال والحديث كما في \"تقريب التهذيب\" لابن حجر ١/ ٤٩٩ (١١٢٦).\nقال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٨٥١: والأكثر على وقفه. وانظر: \"الكاف الشاف\" لابن حجر (ص ٢٩).","vol":"9","page":73},{"text":"وقال ابن عباس ﵄: هو أن لا يعصى طرفة عين (١)، وقال مجاهد (٢): أن تجاهدوا في الله حق جهاده، ولا تأخذكم بالله لومة لائم، وتقوموا لله بالقسط ولو على أنفسكم وآبائكم وأبنائكم، وقال الحسن (٣): هو أن يطيعه فيما تعبده، وقال الزجاج (٤): أي: اتقوه فيما يحق عليكم (أن تتقوه) (٥) واسمعوا وأطيعوا.\nقال المفسرون: فلما نزلت هذِه الآية قالوا: يا رسول الله، ومن يقوى على هذا؟ وشق عليهم، فأنزل الله تعالى: ﴿فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ﴾ (٦)، فنسخت هذِه الآية (٧).\n_________\n(١) ذكر القرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ١٥٧ عن ابن عبّاس مثله، وأخرج الطبري في \"جامع البيان\" ٤/ ٢٨ عن قتادة مثله.\nوانظر: \"الناسخ والمنسوخ\" لأبي عبيد (ص ٢٦٠).\n(٢) ذكره الإمام البغوي في \"معالم التنزيل\" ٢/ ٧٧، والقرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ١٥٧ عن مجاهد نحوه، ورواه الطبري في \"جامع البيان\" ٤/ ٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٢ عن ابن عباس مثله.\n(٣) لم أجده بلفظه، ولكن أخرج الطبري في \"جامع البيان\" ٤/ ٢٨ عنه بلفظ: أن يطاع فلا يعصى.\n(٤) في \"معاني القرآن\" ١/ ٤٤٨ نحوه.\n(٥) من (س)، (ن).\n(٦) التغابن: ١٦.\n(٧) التخريج:\nأخرج البيهقيّ في كتاب \"الزهد\" كما في \"الكاف الشاف\" لابن حجر (ص ٢٩) من طريق عبد الغني بن سعيد عن موسى بن عبد الرحمن عن ابن جريج عن عطاء عن ابن عباس، وعن مقاتل عن الضحاك عن ابن عباس .. فذكر الحديث وفيه زيادة: قالوا: يا رسول الله ومن يقوى على هذا؟ قال ابن حجر: لكنه من نسخة عبد =","vol":"9","page":74},{"text":"قال مقاتل (١): وليس في آل عمران من المنسوخ إلَّا هذا (٢).\n﴿وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ﴾.\nقال طاوس (٣): معناه: اتقوا الله حق تقاته، فإن لم تفعلوا، ولم تستطيعوا ﴿وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ﴾ أي: مؤمنون، وقيل:\n_________\n= الغني بن سعيد الثقفيّ عن موسى بن عبد الرحمن الصنعانيّ وهي ساقطة. انتهى.\nوعبد الغنيّ ضعفه ابن يونس كما في \"ميزان الاعتدال\" للذهبي ٢/ ٦٤٢، ووثّقه ابن حبان في \"الثقات\" ٨/ ٤٢٤. قال ابن حجر في \"لسان الميزان\" ٤/ ٤٥: وابن يونس أعلم به.\nوانظر: \"نواسخ القرآن\" لابن الجوزي (ص ٢٤٢)، \"الوسيط\" للواحديّ ١/ ٤٧٢ من طريق الكلبيّ عن ابن عباس مختصرًا بمعناه، والكلبيّ متهم بالكذب.\n(١) مقاتل بن سليمان، بيّن ذلك ابن الجوزي في \"نواسخ القرآن\" (ص ٢٤٣)، ومقاتل ابن سليمان الأزديّ كذبوه وهجروه ورمي بالتجسيم. وينظر قوله في \"تفسيره\" ١/ ٢٩٢.\n(٢) في \"تفسير القرآن العظيم\" لابن كثير ٣/ ١٣١ عن سعيد بن جبير وأبي العالية ومقاتل وزيد بن أسلم والسديّ، وفي \"الدر المنثور\" للسيوطي ٢/ ١٠٦ عن ابن مسعود والربيع بن أنس وقتادة.\nوانظر: \"الناسخ والمنسوخ\" لأبي عبيد (ص ٢٦٠) (٤٧٤)، \"نواسخ القرآن\" لابن الجوزي (ص ٢٤٣)، \"معاني القرآن\" للزجاج ١/ ٤٥٨ - ٤٥٩. وقد ذهب أبو جعفر النحّاس في \"الناسخ والمنسوخ\" (٨٨، ٨٩) إلى أنه محال أن يقع في هذا نسخ، فكل ما ذكر في الآية واجب على المسلمين أن يستعملوه، ولا يقع فيه نسخ.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٣ عنه بلفظ: أن يطاع فلا يعصى، فإن لم تفعلوا ولن تستطيعوا فلا تموتن إلّا وأنتم مسلمون. قال: على الإسلام، وعلى حرمة الإسلام. وهذا لفظ ابن أبي حاتم.","vol":"9","page":75},{"text":"مخلصون مفوضون أمركم إلى الله تعالى (١)، وقال المفضل (٢): محسنون الظن بالله ﷿ (٣).\n[٨٤٠] حدثنا ابن فنجويه (٤)، ثنا عمر بن أحمد بن قاسم النهاونديُّ (٥)، ثنا محمد بن أيوب (٦)، ثنا عبيد الله بن معاذ (٧)، ثنا أبي (٨)، ثنا شعبة (٩)،\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٢٩ عن طاوس نحوه.\nوانظر: \"الوسيط\" للواحديّ ١/ ٢١٦.\n(٢) المفضل بن سلمة الضبيّ اللغويّ من تصانيفه \"معاني القرآن\".\n(٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ٧٧ عن المفضل، وفيه تصحيف: الفضيل.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٨٨.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) عمر بن أحمد بن القاسم بن أبان النهاونديّ، قال ابن طاهر: روى عن الثقات الموضوعات.\nانظر: \"ميزان الاعتدال\" للذهبي ٥/ ٢١٩، \"الإكمال\" لابن ماكولا ٢/ ٧٠، \"المغني في الضعفاء\" للذهبي ٢/ ٤٦٢.\n(٦) محمد بن أيوب، أبو عبد الله البجليّ، الحافظ، المحدّث، الثقة.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٣/ ٤٤٩، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩٨.\n(٧) عبيد الله بن معاذ بن معاذ بن نصر العنبريّ، ثقة حافظ.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٥٣٩، \"تهذيب التهذيب\" لابن حجر ٧/ ٤٨.\n(٨) معاذ بن معاذ بن نصر العنبريّ، ثقة متقن.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٥٧، \"تهذيب التهذيب\" للخازن ١٠/ ١٩٤.\n(٩) شعبة بن الحجاج البسطاميّ، الثقة، الإمام في الحديث.","vol":"9","page":76},{"text":"عن الأعمش (١)، عن مجاهد (٢) عن ابن عباس (٣) ﵄، عن النبيّ - ﷺ - قال: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ (١٠٢)﴾، فلو أن قطرة من الزقوم (٤) قطرت في الأرض، لأمرت على أهل الأرض معيشتهم، فكيف بمن هو طعامه (٥).\n[٨٤١] وأخبرني ابن فنجويه (٦)، ثنا أبو بكر بن مالك القطيعيُّ (٧)، ثنا عبد الله بن أحمد بن حنبل (٨)، ثنا أبي (٩)،\n_________\n(١) سليمان بن مهران الأعمش، الثقة.\n(٢) مجاهد بن جبر المكيّ، الإمام الثقة.\n(٣) عبد الله بن عباس، صحابي مشهور.\n(٤) الزقوم: يدل على جنس من الأكل، وهو طعام أهل النار والازدقام: الابتلاع. انظر: \"جمهرة اللغة\" لابن دريد ٣/ ١٤، \"ترتيب القاموس\" للزاوي ٢/ ٤٦٢، \"لسان العرب\" لابن منظور ١٢/ ٢٦٨ (زقم).\n(٥) [٨٤٠] الحكم على الإسناد:\nفيه: عمر بن أحمد قيل عنه: أنه روى عن الثقات الموضوعات، وهو صحيح من غير طريقه، ولم أجد من رواه من هذا الوجه.\nالتخريج:\nأخرج الإمام أحمد في \"المسند\" ٤/ ٤٦٧ (٢٧٣٥)، والطيالسيّ في \"المسند\" ٤/ ٣٦٧، والترمذي في أبواب صفة النار في باب ما جاء في صفة شراب أهل النار (٢٥٨٥)، والنسائي في \"التفسير\" ١/ ٣١٦ (٩٠)، وابن ماجه في كتاب الزهد في باب صفة النار (٤٣٢٥)، والحاكم في \"المستدرك\" ٢/ ٤٩٠ وصححه ووافقه الذهبيّ، عن شعبة به مثله، وفيه قصة. قال الترمذي: هذا حديث حسن صحيح.\n(٦) ثقة، كثير، الرواية للمناكير.\n(٧) أحمد بن جعفر القطيعي، الثقة الإمام.\n(٨) عبد الله بن أحمد بن حنبل، الثقة الثبت.\n(٩) أحمد بن محمد بن حنبل، الإمام الثقة.","vol":"9","page":77},{"text":"ثنا أبو عبيدة (١)، ثنا ابن عون (٢)، عن عطاء رجل من أهل واسط (٣)، عن أنس بن مالك قال: لا يتقي الله عبد حق تقاته حتى يخزن لسانه (٤) (٥).\n_________\n(١) عبد الواحد بن واصل أبو عبيدة، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٥٢٦، \"تهذيب التهذيب\" لابن حجر ٦/ ٤٤٠.\n(٢) عبد الله بن عون أبو عون، ثقة ثبت فاضل.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٤٣٨، \"تهذيب التهذيب\" لابن حجر ٥/ ٣٤٦.\n(٣) عطاء بن عجلان العطّار الواسطي، متروك، بل أطلق عليه ابن معين والفلّاس وغيرهما الكذب.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٢، \"تهذيب التهذيب\" لابن حجر ٧/ ٢٠٧.\n(٤) يخزن لسانه: يحفظ لسانه، من خزن الشيء بمعنى: صان الشيء.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٢/ ١٧٨، \"المحيط في اللغة\" لإسماعيل ابن عباد ٤/ ٢٧٧ (خزن).\n(٥) [٨٤١] الحكم على الإسناد:\nالأثر إسناده ضعيف جدًّا؛ عطاء كذّاب.\nالتخريج:\nأخرجه عبد الله بن أحمد بن حنبل في \"زوائد الزهد\" (ص ٢١٠)، وهنّاد بن السريّ في \"الزهد\" ٢/ ٥١٤ (١١١٢)، وابن سعد في \"الطبقات الكبرى\" ٧/ ١/ ١٣، وابن أبي شيبة في \"المصنف\" ١٢/ ٢٦٢، وعنه ابن أبي عاصم في \"الزهد\" (ص ٢٣) عن ابن عون به مثله، وفي بعضها (يحزن) بالحاء المهملة بدلا من (يخزن) بالخاء المعجمة. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٢ من طريق شعبة عن عطاء الواسطيّ، عن أنس مثله، وفيه: (يحزن) بالحاء المهملة. ورواه الطبراني في \"المعجم الصغير\" ٢/ ١٦٥ (٩٦٤) من طريق زهير =","vol":"9","page":78},{"text":"وقيل: ليست الآية منسوخة، لأن من جانب جميع ما نهى الله تعالى عنه فقد اتقى الله حق تقاته، ولا يجوز أن يكون أحد لا يقدر أن يتقي في جميع المعاصي، ولا يجوز أن ينسخ مثل هذا؛ لأن نسخه لا يكون إلَّا بإباحة بعض المعاصي، وهو لا يجوز على الله تعالى، ومعنى الآيتين واحد؛ لأن من اتقى ما استطاع فقد اتقاه حق تقاته؛ لأن الله تعالى لا ينهى أحدًا عمَّا لا يقدر، وأيضًا ما كلفهم بقوله: ﴿حَقَّ تُقَاتِهِ﴾ إلَّا ما كان في وسعهم من تقاته، وما كلَّفهم حق تقاته الواجبة له بألوهيته وعظمته، ولا يبهر (١) قوامهم، ويخرج عن وسعهم، وإنما كلفهم إقامة الفرض، واجتناب الذنب، وذلك حق تقاته الذي في وسعهم، فإحدى الآيتين مفسِّرة للأخرى، ولكن الوهم سبق إليه أن حق تقاته بهرهم (٢).\n_________\n= ابن عبّاد الرواسيّ، حدثنا داود بن هلال، عن هشام بن حسّان، عن محمد بن سيرين، عن أنس بن مالك قال: قال رسول الله - ﷺ -: \"لا يبلغ عبدٌ حقيقة الإيمان حتى يخزن من لسانه\". قال الألبانيّ في \"ضعيف الجامع الصغير\" (ص ٩١٢) (٦٣٢١): ضعيف.\nوانظر: \"مجمع الزوائد\" للهيثمي ١٠/ ٣٠٢.\n(١) بَهَرَه الأمر يَبْهره بهرًا: إذا غلبه.\nانظر: \"جمهرة اللغة\" لابن دريد ١/ ٣٣١، \"المحيط في اللغة\" لإسماعيل بن عباد ٣/ ٤٨٠ (بهر).\n(٢) هذا قول أكثر العلماء: أن الآية محكمة لا نسخ فيها، لأن الأمر بتقوى الله لا ينسخ، والآيتان ترجعان إلى معنى واحد.\nانظر: \"معاني القرآن\" للزجاج ١/ ٤٤٩، \"الوسيط\" للواحدي ١/ ٤٧٢، \"التبيان\" للطوسي ٢/ ٥٤٣.","vol":"9","page":79},{"text":"<span data-type=\"title\" id=toc-762>١٠٣ </span>- قوله ﷿: ﴿وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا﴾.\nأصل الحبل: السبب (١) الذي يوصل به إلى البغية والحاجة (٢)؛ ولذلك سمي الأمان حبلا؛ لأنه سبب يوصل به إلى (٣) زوال الخوف، قال الأعشى بن ثعلبة (٤) (٥):\nوإذا تجوَّزها (٦) حبال قبيلة ... أخذت من الأخرى إليك حبالها (٧)\nواختلفوا في المعنيِّ بهذِه الآية:\nفقال ابن عباس ﵄: تمسَّكوا بدين الله (٨).\n[٨٤٢] وأخبرني ابن فنجويه (٩)، ثنا عبد الله بن إبراهيم بن\n_________\n(١) من (س)، (ن).\n(٢) انظر: \"لسان العرب\" لابن منظور ١١/ ١٣٤، \"مجمل اللغة\" لابن فارس ١/ ٢٦٢، \"الصحاح\" للجوهري ٤/ ١٦٦٤ (حبل).\n(٣) من (س)، (ن).\n(٤) انظر: \"جامع البيان\" للطبري ٤/ ٣٠.\n(٥) ميمون بن قيس كان يلقبّ بالأعشى لضعف بصره، أدرك الإسلام ولم يسلم.\n(٦) في الأصل: تحولينا، والمثبت من (س)، (ن).\n(٧) انظر البيت الشعريّ في \"ديوانه\" (ص ٢٩)، \"تأويل مشكل القرآن\" لابن قتيبة (٤٦)، \"مجاز القرآن\" لأبي عبيدة ١/ ١٠١، \"مجمل اللغة\" لابن فارس ١/ ٢٦٢، \"تاج العروس\" للزبيدي ٧/ ٢٧٠ (حبل).\n(٨) ذكره البغوي في \"معالم التنزيل\" ٢/ ٧٨ عن ابن عباس مثله.\nوانظر: \"معاني القرآن\" للفراء ١/ ٢٢٨.\n(٩) ثقة، صدوق، كثير الرواية للمناكير.","vol":"9","page":80},{"text":"أيوب (١)، ثنا محمد بن علي بن سعيد البزَّار (٢)، ثنا شجاع بن مخلد (٣)، ثنا هُشَيم (٤)، ثنا العوَّام (٥)، عن الشعبيِّ (٦)، عن عبد الله ابن مسعود (٧) ﵁ أنه (٨) قال في قوله تعالى: ﴿وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا﴾، قال: الجماعة (٩).\n_________\n(١) عبد الله بن إبراهيم بن أيوب البزّار، ثقة، ثبت.\n(٢) لم أجده.\n(٣) شجاع بن مخلد الفلّاس البغداديّ، صدوق.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٤٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٣١٢.\n(٤) هُشيم بن بشير بن القاسم السلمي، ثقة، ثبت، كثير التدليس والإرسال الخفي.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١١٥، \"تهذيب التهذيب\" لابن حجر ١١/ ٥٩.\n(٥) العوّام بن حوشب الشيبانيّ الواسطيّ، ثقة ثبت.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٨٩، \"تهذيب التهذيب\" لابن حجر ٨/ ١٦٣.\n(٦) عامر بن شراحيل الشعبيّ أبو عمرو، ثقة مشهور.\n(٧) صحابي مشهور.\n(٨) من (س)، (ن).\n(٩) [٨٤٢] الحكم على الإسناد:\nمنقطع، قال ابن أبي حاتم \"المراسيل\" (١٦٠): لم يسمع الشعبي من عبد الله بن مسعود.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٣٠، والطبراني في \"المعجم الكبير\" ٩/ ٢١٢ (٩٠٣٣) من طريق هشيم به نحوه، قال الهيثميّ في \"مجمع الزوائد\" ٦/ ٣٢٦: إسناده منقطع.","vol":"9","page":81},{"text":"وقال ابن مسعود ﵁: أيها النِّاس عليكم بالطاعة والجماعة، فإنها حبل الله الذي أمر به، وما تكرهون في الطاعة والجماعة خير مما تحبُّون في الفرقة (١).\nوقيل: الخطاب للأوس والخزرج، نهاهم الله ﷿ أن يعودوا لما كانوا فيه من الجاهلية (٢) وقال مجاهد (٣) وعطاء (٤): بعهد الله. وقال قتادة (٥) والسديُّ (٦) والضحاك (٧): هو القرآن، يدل عليه:\n[٨٤٣] ما أخبرنا أبو بكر محمد بن أحمد بن عبدوس (٨)، ثنا أبو\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٣، والآجريّ في \"الشريعة\" ١/ ٢٩٨ (١٧) عن ثابت بن قطبة قال: سمعت عبد الله ابن مسعود يخطب وهو يقول: .. فذكر نحوه.\n(٢) ذكره الواحدي في \"الوجيز\" ١/ ٢٢٥، والسمرقنديّ في \"بحر العلوم\" ١/ ٢٨٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٣١ عنه مثله.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ٣١ عنه بلفظ: العهد.\n(٥) أخرجه الطبري في \"جامع البيان\" ٤/ ٣١ عنه مثله.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٧٨، \"التبيان\" للطوسي ٢/ ٥٤٥.\n(٦) أخرجه الطبري في \"جامع البيان\" ٤/ ٣١ عنه بلفظ: فكتاب الله.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٧٨.\n(٧) أخرجه الطبري في \"جامع البيان\" ٤/ ٣١ عنه مثله. قال القرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ١٥٩ بعد أن ذكر جملة أقوال أهل العلم في المعنيّ بالآية: ... والمعني كله متقارب متداخل، فإن الله تعالى يامر بالألفة وينهى عن الفرقة، فإن الفرقة هلكة، والجماعة نجاة.\n(٨) محمد بن أحمد بن عبدوس أبو بكر النيسابوريّ النحويّ الفقيه، لم يذكر بجرح أو تعديل.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٧/ ٥٧، \"إنباه الرواة\" للقفطي ٣/ ٥٦.","vol":"9","page":82},{"text":"بكر محمد بن المؤمل (١)، عن الحسن بن عيسى (٢)، ثنا الفضل بن محمد بن المسيِّب (٣)، ثنا خلف بن هشام البَّزار (٤)، ثنا منصور بن عطاء (٥) قال: سمعت حمزة بن حبيب الزَّيات (٦) يحدثنا، عن أبي المختار الطائي (٧)، عن ابن أخي الحارث (٨)، (عن الحارث) (٩)\n_________\n(١) محمد بن المؤمّل بن الحسن أبو بكر النيسابوريّ، الإمام، أحد الفصحاء والبلغاء، لم يذكر بجرح أو تعديل.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٤.\n(٢) الحسن بن عيسى بن ماسَرْجِسْ أبو علي النيسابوريّ، الإمام الثقة.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٢/ ٢٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٣١٣.\n(٣) الفضل بن محمد بن المسيب الشعرانيّ، ثقة مأمون.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٣/ ٣١٧، \"شذرات الذهب\" لابن العماد الحنبلي ٢/ ١٧٩ - ١٨٠.\n(٤) خلف بن هشام البزار البغداديّ المقرئ، ثقة، وكان خيّرًا فاضلا.\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٢٧٢، \"تهذيب التهذيب\" لابن حجر ٣/ ١٥٦.\n(٥) لم أجده.\n(٦) حمزة بن حبيب الزيّات، صدوق زاهد، ربما وهم.\n(٧) أبو المختار الطائي قيل اسمه: سعد، مجهول.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٧٠، \"تهذيب التهذيب\" لابن حجر ١٢/ ٢٢٦.\n(٨) ابن أخي الحارث الأعور، ذكره المزيّ ضمن من روى عن الحارث الأعور، لا يدرى من هو.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ٥٩٨، \"تهذيب الكمال\" للمزي ٢٢/ ١٨٤.\n(٩) من (س)، (ن).","vol":"9","page":83},{"text":"الأعور (١) قال: دخلت المسجد، فإذا الناس قد وقعوا في الأحاديث، فأتيت عليًّا - ﵄ - فقلت: يا أمير المؤمنين، ألا ترى أن الناس قد وقعوا في الأحاديث؟، فقال: أوقد فعلوها؟ ! قلت: نعم. فقال: أما إني سمعت رسول الله - ﷺ - يقول: \"إنها ستكون فتنة\". فقلت: فما المخرج منها يا رسول الله؟ قال: \"كتاب الله، فيه نبأ ما قبلكم، وخبر ما بعدكم، وحكم ما بينكم، وهو الفصل ليس بالهزل، من تركه من جبَّار قصمه الله، ومن ابتغى الهدى في غيره أضله الله، وهو حبل الله المتين، وهو الذكر الحكيم، وهو الصراط (٢) المستقيم، وهو الذي لا تزيغ به الأهواء، ولا تلتبس به الألسن، ولا يشبع منه العلماء، ولا يخلق عن [كثرة الرد] (٣)، ولا تنقضي عجائبه، هو الذي لم تنته الجنُّ إذ سمعته إلا أن قالوا: ﴿إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا﴾ (٤)، من قال به صدق، ومن عمل به أجر، ومن حكم به عدل، ومن دعي إليه فدي إلى صراط مستقيم\" (٥)، خذها إليك يا أعور.\n_________\n(١) الحارث بن عبد الله الأعور الهمدانيّ، كذّبه الشعبيّ في رأيه، وفي حديثه ضعف، وعاق ما يرويه عن علي غير محفوظ.\n\"ميزان الاعتدال\" للذهبي ١/ ٤٣٧، \"تهذيب التهذيب\" لابن حجر ٢/ ١٤٥.\n(٢) في الأصل: ومن الطريق. والمثبت من (ن).\n(٣) سقط في النسخ كلّها، والمثبت من مصنف ابن أبي شيبة.\n(٤) في \"مصنف ابن أبي شيبة\" زيادة: ﴿يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ﴾ [الجن: ١ - ٢] انتهى.\n(٥) [٨٤٣] الحكم على الإسناد:\nضعيف جدًّا، لجهالة أبي المختار وابن أخي الحارث، والحارث الأعور متهم بالكذب. =","vol":"9","page":84},{"text":"[٨٤٤] أخبرنا أبو الحسن عبد الرحمن بن إبراهيم الطبرانيُّ (١) (٢) بها، ثنا أبو الأحرز محمد بن عمر بن جميل بن سعيد الأزديّ (٣)، أنا أبو إسماعيل محمد بن إسماعيل الترمذيُّ (٤)، ثنا أيوب بن سليمان (٥)، حدثني (٦)\n_________\n= التخريج:\nأخرجه الترمذي أبواب فضائل القرآن باب ما جاء في فضل القرآن (٢٩٠٦). والدارميّ في \"السنن\" ٤/ ٢٠٩٨، وابن أبي شيبة في \"المصنف\" ١٠/ ٢٢٢ (٣٠٥٠٧) عن حمزة به نحوه، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٠ مختصرًا جدًّا.\nقال الترمذي: هذا حديث لا نعرفه إلّا من هذا الوجه، وإسناده مجهول، وفي الحارث مقال.\nوقال الشيخ الألبانيّ: ضعيف. \"ضعيف سنن الترمذي\" (ص ٣٤٩) (٥٥٤)، \"مشكاة المصابيح\" ١/ ٦٥٩.\n(١) عبد الرحمن بن إبراهيم المزكي، كان من عقلاء الرجال والعبّاد، ثقة.\nانظر: \"تاريخ بغداد\" للخطيب ١٠/ ٣٠٢، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٧.\n(٢) الطبرانيّ: نسبة إلى طبرية وهي موضع بواسط.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٣.\n(٣) محمد بن عمر الطوسيّ أبو الأحرز، ثقة.\nانظر: \"الإرشاد\" للخليلي ٣/ ٨٦٨، \"الإكمال\" لابن ماكولا ١/ ٢٩.\n(٤) ثقة حافظ.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٤٥، \"تهذيب الكمال\" للمزي ١٦/ ١٢٠.\n(٥) أيوب بن سليمان القرشيّ، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ١٩، \"تهذيب الكمال\" للمزي ٢/ ٤١٣.\n(٦) مطموس في الأصل، وفي (ن): حدثنا. والمثبت من (س)، وهو الموافق لما روى البيهقيّ.","vol":"9","page":85},{"text":"أبو بكر بن أبي أويس (١) (٢) (عن سليمان بن بلال) (٣) (٤)، عن محمد ابن عجلان (٥)، عن أبي إسحاق (٦)، عن (أبي الأحوص) (٧) (٨)، عن عبد الله بن مسعود (٩) ﵁ قال: قال رسول الله - ﷺ -: \"إن هذا القرآن مأدبة الله، (فتعلموا من) (١٠) مأدبته ما استطعتم. إن هذا القرآن هو حبل الله، وهو النور المبين (والشفاء النافع عصمة) (١١) (١٢) لمن تمسك به (ونجاة لمن تبعه، لا يعوجُّ فيقوَّم،\n_________\n(١) مطموس في الأصل والمثبت من (س)، (ن).\n(٢) عبد الحميد بن عبد الله بن أويس أبو بكر بن أبي أويس، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣٩٦، \"تهذيب الكمال\" للمزي ١١/ ٥٥.\n(٣) مطموس في الأصل، وورد في (ن): سليم بن بلال. والمثبت من (س).\n(٤) سليمان بن بلال المدني، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٢٢، \"تهذيب الكمال\" للمزي ٨/ ١٧.\n(٥) محمد بن عجلان المدنيّ؛ صدوق إلّا أنه اختلطت عليه أحاديث أبي هريرة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٩٠، \"تهذيب الكمال\" للمزي ١٧/ ٥٣.\n(٦) إبراهيم بن مسلم الهَجَريّ، لين الحديث، يرفع موقوفات.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٣١، \"تهذيب التهذيب\" لابن حجر ١/ ١٦٤.\n(٧) في الأصل: الأحوص. والمثبت من (س)، (ن).\n(٨) عوف بن مالك الجُشميّ أبو الأحوص، مشهور بكنيته، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٩٠، \"تهذيب التهذيب\" لابن حجر ٨/ ١٦٩.\n(٩) عبد الله بن مسعود، صحابي مشهور.\n(١٠) من (س).\n(١١) مطموس في الأصل والمثبت من (س)، (ن).\n(١٢) مطموس في الأصل والمثبت من (س)، (ن).","vol":"9","page":86},{"text":"ولا يزيغ فيستعْتب، ولا تنقضي عجائبه) (١)، ولا يخلق عن كثرة الرَّدِّ، فاقرأوه، فإن الله تعالى (٢) يأجركم (٣) على تلاوته، بكل حرف عشر حسنات، أما إني لا أقول: ﴿الم﴾، حرف، ولكن ألف ولام وميم، ثلاثون حسنة\" (٤).\n_________\n(١) ما بين القوسين مطموس في الأصل والمثبت من (س)، (ن).\n(٢) من (ن).\n(٣) في الأصل: يوجركم. والمثبت من (س).\n(٤) [٨٤٤] الحكم على الإسناد:\nضعيف؛ إبراهيم الهجري لين الحديث، يرفع موقوفات.\nانظر: \"الكامل\" لابن عدي ١/ ٢١٤، \"تاريخ ابن معين\" ٢/ ١٤.\nالتخريج:\nأخرج البيهقيّ في \"شعب الإيمان\" ٢/ ٣٢٤ (١٩٣٣)، وأبو نعيم في \"أخبار أصبهان\" ٢/ ٢٧٨ من طريق محمد بن إسماعيل الترمذيّ به نحوه.\nقال ابن الجوزيّ في \"العلل المتناهية\" ١/ ١٠١ - ١٠٢ (١٤٥): هذا حديث لا يصح عن النبي - ﷺ -، ويشبه أن يكون من كلام ابن مسعود، قال ابن معين: إبراهيم الهجريّ ليس حديثه بشيء.\nورواه سعيد بن منصور في \"السنن\" ١/ ٤٣ (٧)، والحاكم في \"المستدرك\" ١/ ٧٤١، ٧٤٢، وابن حبان في \"المجروحين ١/ ١٠٠، وابن أبي شيبة في \"المصنف\" ١٠/ ٢٢٣، ٢٢٤، والخطيب في \"الجامع لأخلاق الراوي وآداب السامع\" ١/ ١٠٧ (٧٩)، وأبو عبيد في \"فضائل القرآن\" (ص ٥) (٧)، وابن الضريس في \"فضائل القرآن\" (ص ٤٦) (٥٨) عن إبراهيم الهَجَري به نحوه. قال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه بصالح بن عمر، وتعقّبه الذهبيّ بقوله: صالح ثقة، خرّج له مسلم، لكن إبراهيم بن مسلم ضعيف.\nوقال الهيثميّ في \"مجمع الزوائد\" ٧/ ١٦٤: رواه الطبرانيّ وفيه: مسلم بن إبراهيم الهَجَريّ وهو متروك.","vol":"9","page":87},{"text":"[٨٤٥] وأخبرني محمد بن القاسم الفارسيُّ (١)، ثنا محمد بن يزيد المعدل (٢)، أنا الحسن بن سفيان (٣)، ثنا أبو بكر بن أبي شيبة (٤)، ثنا عفَّان (٥)، ثنا حسَّان بن إبراهيم (٦)، عن سعيد بن مسروق (٧) (٨)، عن يزيد بن حيَّان (٩)، عن زيد بن أرقم (١٠) ﵁، قال: (دخلنا عليه فقلنا له) (١١):\n_________\n(١) كان فقهيًا، متكلمًا، واعظًا. كذبه الحاكم وجماعة.\n(٢) أبو عبد الله محمد بن يزيد بن محمد المعدل الجوري النيسابوري، لم يذكر بجرح أو تعديل.\n(٣) الحسن بن سفيان الشيبانيّ، صاحب \"المسند\"، الإمام، الحافظ، المسند.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ١٥٧، \"المنتظم\" لابن الجوزي ٦/ ١٣٢.\n(٤) عبد الله بن محمد بن أبي شيبة أبو بكر، ثقه، حافظ.\nانظر: \"تهذيب الكمال\" للمزي ١٠/ ٤٨٣، \"تهذيب التهذيب\" لابن حجر ٦/ ٩.\n(٥) عفان بن مسلم الصفّار أبو عثمان؛ ثقة ثبت، وربما وهم.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٥، \"تهذيب الكمال\" للمزي ٢٠/ ١٦٠.\n(٦) حسّان بن إبراهيم الكرمانيّ العنزيّ؛ صدوق يخطئ.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ١٦١، \"الكامل\" لابن عدي ٢/ ٧٨١.\n(٧) في الأصل: سرور. وكذلك في (س)، والمثبت من (ن).\n(٨) سعيد بن مسروق الثوريّ، والد سفيان؛ ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٠٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٨٢.\n(٩) يزيد بن حيّان أبو حيّان التيميّ الكوفيّ، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣٦٣، \"تهذيب التهذيب\" لابن حجر ١١/ ٣٢١.\n(١٠) صحابي مشهور.\n(١١) هكذا وردت في جميع النسخ حيث لم يتبيّن من اللفظ مَنْ دخل على مَنْ، ولعل ما سيأتي في التخريج يوضح هذا الإبهام.","vol":"9","page":88},{"text":"لقد (١) رأيت وصحبت النبي - ﷺ - وصلَّيت خلفه، قال: نعم، وأنه قام خطيبًا فقال: \"إني تارك فيكم كتاب الله، (هو حبل) (٢) الله، من اتبعه كان على الهدى، ومن تركه كان على الضلالة\" (٣).\n[٨٤٦] وحدثنا الحسن بن محمد بن حبيب المفسر (٤) قال:\n_________\n(١) من (س)، (ن).\n(٢) ساقطة من الأصل، والمثبت من (س)، (ن).\n(٣) [٨٤٥] الحكم على الإسناد:\nحسن؛ حسّان صدوق يخطئ، صحيح لغيره بالمتابعة.\nالتخريج:\nأخرج مسلم كتاب فضائل الصحابة في باب من فضائل علي بن أبي طالب - ﵁ - (٢٤٠٨)، وابن أبي شيبة في \"المصنف\" ١٠/ ٢٣٩ (٣٠٥٧٩)، ومن طريق حسّان بن إبراهيم به نحوه، وفي رواية مسلم زيادة.\nورواه مسلم كتاب فضائل الصحابة في باب من فضائل علي بن أبي طالب - ﵁ - (٢٤٠٨)، أحمد في \"المسند\" ٣٢/ ١٠، ١١، وعبد بن حميد في \"المنتخب من المسند\" ١/ ٢٤٤ (٢٦٥)، والطبرانيّ في \"المعجم الكبير\" ٥/ ٢٠٦ (٥٠٢٨) عن إسماعيل بن إبراهيم، عن أبي حيّان التيميّ، عن يزيد بن حيّان التيميّ قال: انطلقت أنا وحصين بن سبرة وعمر بن مسلم إلى زيد بن أرقم، فلمّا جلسنا إليه قال له حصين بن سبرة: يا زيد: رأيت رسول الله - ﷺ - وسمعت حديثه وغزوت معه .. فذكر خبرًا طويلا .. وجاء فيه: \"وإني تارك فيكم ثقلين: أولهما: كتاب الله ﷿، فيه الهدى والنور، فخذوا بكتاب الله تعالى واستمسكوا به .. \" الحديث. وانظر: \"المسند الجامع\" ٥/ ٥٠٦ (٣٨٢٩) وفيه متابعة إسماعيل بن إبراهيم ابن عليّة، ثقة حافظ، وجعفر بن عون المخزومي -صدوق- حسّان بن إبراهيم كما في \"تقريب التهذيب\" لابن حجر ١/ ٦٥، ١/ ١٣١.\n(٤) قيل: كذبه الحاكم.","vol":"9","page":89},{"text":"وجدت (١) في كتاب جدي (٢) بخطِّه، حدَّثنا (أحمد بن الأحجم القاضي المروزيُّ) (٣)، ثنا الفضل بن موسى (٤) السينانيّ (٥)، ثنا عبد الملك بن أبي سليمان (٦)، عن عطية العوفيِّ (٧)، عن أبي سعيد الخدري (٨) ﵁ قال: سمعت رسول الله - ﷺ - يقول: \"يا أيها الناس إني قد تركت فيكم خليفتين، إن أخذتم بهما لن تضلوا بعدي، أحدهما أكبر من الآخر: كتاب الله حبل الله ممدود من السماء إلى الأرض،\n_________\n(١) الوجادة: هي أن يجد المرء حديثًا أو كتابًا بخط شخص بإسناده، والذي يدل عليه الدليل جواز العمل به بشرط حصول الثقة بنسبة الكتاب إلى صاحبه.\nانظر: \"الإلماع\" للقاضي عياض (ص ١١٧)، \"توضيح الأفكار\" للصنعاني ٢/ ٣٤٨، \"منهج النقد\" لنور الدين عتر (٢٢١).\n(٢) لم أجده.\n(٣) ما بين القوسين مطموس في الأصل، والمثبت من (س)، (ن)، قال ابن الجوزي قالوا: كان كذّابًا.\nانظر: \"لسان الميزان\" لابن حجر ١/ ٢٣٧، \"المغني في الضعفاء\" للذهبي ١/ ٣١٣.\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) الفضل بن موسى السِّيناني المروزيّ، ثقة ثبت وربما أغرب.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١١٢، \"الطبقات الكبرى\" لابن سعد ٧/ ٣٧٢.\n(٦) عبد الملك بن أبي سليمان ميسرة الكوفيّ، صدوق له أوهام.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٥١٩، \"بحر الدم\" لابن عبد الهادي (٢٧٧).\n(٧) عطية بن سعد بن جُنادة العوفيّ، صدوق يخطئ كثيرًا.\n(٨) صحابي مشهور.","vol":"9","page":90},{"text":"وعترتي (١) أهل بيتي وإنهما لن (٢) يتفرقا حتى يَرِدَا عليَّ الحوض\" (٣) وقال مقاتل بن حيَّان: ﴿بِحَبْلِ اللَّهِ﴾ أي: (بأمر الله\n_________\n(١) عترة الرجل: أخص أقاربه، والمشهور المعروف أن عترته ﵊: أهل بيته الذين حرمت عليهم الزكاة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٧٧، \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ٤٤١ (عتر).\n(٢) في الأصل: لم. والمثبت من (س)، (ن).\n(٣) [٨٤٦] الحكم على الإسناد:\nضعيف جدًّا لأجل ابن الأحجم متهم بالكذب، وهو حسن من غير طريقه، ولم أجده من طريق ابن الأحجم.\nالتخريج:\nأخرج ابن أبي شيبة في \"المصنف\" ١٠/ ٢٣٩ (٣٠٥٨٢)، وأحمد في \"المسند\" ٣/ ٢٦، وابن أبي عاصم في \"السنة\" (١٥٥٣، ١٥٥٥)، والعقيلي في \"الضعفاء\" ٢/ ٢٥٠ (٨٠٤)، والطبراني في \"المعجم الكبير\" ٣/ ٦٥ (٢٦٧٨)، \"المعجم الأوسط\" ٣/ ٣٧٤ (٣٤٣٩)، وابن الجوزي في \"العلل المتناهية\" ١/ ٢٦٧ (٤٣٢) عن عطية العوفيّ به نحوه.\nقال الهيثميّ في \"مجمع الزوائد\" ٩/ ١٦٣: وفي إسناده رجال مختلف فيهم.\nوانظر: \"مجمع البحرين\" للهيثمي ٦/ ٣٣٠.\nوله شاهد من حديث زيد بن أرقم أخرجه الترمذي كتاب المناقب في باب مناقب أهل بيت النبي - ﷺ - (٣٧٨٨)، وأحمد في \"المسند\" ٤/ ٣٦٦، عن الأعمش، عن حبيب بن أبي ثابت، عن زيد بن أرقم مرفوعًا نحوه.\nقال الترمذي: هذا حديث حسن غريب. وقال الشيخ الألبانيّ: صحيح. \"صحيح سنن الترمذي\" ٣/ ٢٢٧، \"صحيح الجامع الصغير\" ٢/ ٣١٧ (٢٤٥٤).\nوقال الشيخ أحمد شاكر: صحيح. \"جامع البيان\" للطبري ٧/ ٧٣ هامش (١).\nوله شاهد من حديث جابر بن عبد الله، أخرجه الترمذي في كتاب المناقب في باب مناقب أهل بيت النبي - ﷺ - (٣٧٨٦)، والطبراني في \"المعجم الكبير\" ٣/ ٦٣ (٢٦٨٠) عن جابر مرفوعًا مختصرًا نحوه. =","vol":"9","page":91},{"text":"وطاعته) (١) (٢).\nوقال أبو العالية بإخلاص (٣) التوحيد (لله ﷿) (٤) (٥)، (وقال ابن زيد: بالإسلام) (٦) (٧)، ﴿وَلَا تَفَرَّقُوا﴾ كما افترقت اليهود والنصارى.\nروى الأوزاعيُّ: عن (يزيد الرقاشيِّ) (٨) عن أنس بن مالك ﵁ قال: قال رسول الله - ﷺ -: \"إن بني إسرائيل افترقت على إحدى وسبعين فرقة، وإن أمتي ستفترق على (٩) ثنتين وسبعين فرقة، كلها في النار إلَّا واحدة\"، فقيل: يا رسول الله وما هذِه الواحدة؟، قال (١٠):\n_________\n= قال الترمذي: هذا حديث حسن غريب من هذا الوجه.\nوقال الألباني: وعلى كل حال فهذِه الطرق وإن كانت مفرداتها لا تخلو من مقال فبعضها يقوي بعضًا. \"سلسلة الأحاديث الصحيحة\" ٤/ ٣٥٨، \"صحيح مشكاة المصابيح\" (٦١٤٣، ٦١٤٤).\nوانظر: \"مجمع الزوائد\" للهيثمي ٩/ ١٦٣.\n(١) في الأصل: بطاعته وأمره. والمثبت من (س)، (ن).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ٧٨ عن مقاتل بلفظه، وينظر: \"التبيان\" ٢/ ٥٤٥.\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) أخرج الطبري في \"جامع البيان\" ٤/ ٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٤ عن أبي العالية نحوه.\n(٦) ما بين القوسين مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) أخرج الطبري في \"جامع البيان\" ٤/ ٣٢ عن ابن زيد بلفظ: الحبل: الإسلام.\n(٨) مطموس في الأصل، والمثبت من (س)، (ن).\n(٩) في الأصل: إلى، والمثبت من (س)، (ن).\n(١٠) من (س)، (ن).","vol":"9","page":92},{"text":"فقبض يده وقال: \"الجماعة\"، ثم قرأ (١): ﴿وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا﴾ (٢).\n[٨٤٧] أخبرني عبد الله بن (محمد بن عبد الله (٣)، حدثنا) (٤) محمد ابن عثمان (٥) بن الحسن (٦)، حدثنا محمد بن الحسين (بن\n_________\n(١) في الأصل: قوله. والمثبت من (س)، (ن).\n(٢) الحكم على الإسناد:\nضعيف لضعف الرقاشيّ، حسن لغيره بالمتابعات.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٣، ومحمد بن نصر المروزيّ في \"السنّة\" (١٦) من جهة الأوزاعيّ به نحوه.\nورواه الإمام أحمد في \"المسند\" ٣/ ١٤٥ من طريق ابن لهيعة: حدثنا خالد بن يزيد عن سعيد بن أبي هلال عن أنس بنحوه، وفيه متابعة: خالد بن يزيد للإمام الأوزاعيّ، وخالد ثقة فقيه كما في \"تقريب التهذيب\" ١/ ٢٢٠، وفيه: متابعة سعيد بن أبي هلال -وهو صدوق- للرقاشي كما في \"تقريب التهذيب\" لابن حجر ١/ ٣٠٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٩٤. ورواه ابن ماجه كتاب الفتن باب افتراق الأمم (٣٩٩٣) من طريق الوليد بن مسلم، حدثنا أبو عمرو -وهو الأوزاعيّ- حدثنا قتادة، عن أنس مرفوعًا نحوه.\nقال البوصيري: إسناده صحيح. ووافقه أحمد شاكر في \"تفسير الطبري\" ٧/ ٧٥ هامش (١). وقال الشيخ الألبانيّ في \"صحيح سنن ابن ماجه\" ٣/ ٣٠٨ (٣٢٤٢): صحيح.\n(٣) أبو محمد الفامني، وقيل: القايني، لم أجده.\n(٤) ما بين القوسين مطموس في الأصل، والمثبت من (س)، (ن)، ومحمد بن عبد الله لم أجده.\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) أبو الحسين محمد بن عثمان بن الحسن بن عبد الله، أبو الحسن القاضي التعيسي. =","vol":"9","page":93},{"text":"صالح) (١) (٢)، حدثنا على (بن العباس المقانعيُّ) (٣)، حدثنا جعفر بن محمد بن حسن (٤)، ثنا حسن بن حسين (٥)، ثنا يحيى بن علي الربعيُّ (٦)، عن أبان (٧) بن (٨) تغلب (٩)، عن جعفر بن محمد (١٠) قال: نحن حبل الله الذي قال تعالى: ﴿وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا﴾ (١١).\n_________\n= قال الأزهري: كذاب. وقال حمزة الدقاق: روى للشيعة مناكير، ووضع لهم.\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ٥١، \"ميزان الاعتدال\" للذهبي ٣/ ٦٤٣.\n(١) مطموس في الأصل، والمثبت من (س)، (ن).\n(٢) القاضي أبو الحسين محمد بن عثمان بن الحسن النصيبي، لم يذكر بجرح أو تعديل.\n(٣) مطموس في الأصل، والمثبت من (س)، (ن)، وعلي بن العباس المقانعيّ الشيخ، المحدّث، الصدوق.\nانظر: \"سير أعلام النبلاء\" للذهبي (١٤/ ٤٣٠)، \"توضيح المشتبه\" لابن ناصر الدين ٨/ ٢٤٩.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) مطموس في الأصل، والمثبت من (س)، (ن).\n(٨) في الأصل: عن، والمثبت من (س)، (ن).\n(٩) أبان بن تغلب أبو سعد الكوفيّ: ثقة تكلم فيه للتشيّع.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٠، \"تهذيب التهذيب\" لابن حجر ١/ ٩٣.\n(١٠) جعفر بن محمد الهاشميّ المعروف بالصادق؛ صدوق فقيه.\n(١١) [٨٤٧] الحكم على الإسناد:\nمحمد بن عثمان بن الحسن: كذاب، ووضع للشيعة وروى لهم المناكير، وفي =","vol":"9","page":94},{"text":"[٨٤٨] وأخبرني ابن فنجويه (١)، ثنا عمر بن محمد بن علي (٢)، ثنا جعفر بن محمد الفريابيّ (٣)، (حدثنا قتيبة بن سعيد (٤)، حدثنا يعقوب ابن عبد الرحمن القاري (٥» (٦) عن أبي حازم (٧)، عن محمد بن كعب القرظيِّ (٨)، عن (ابن جُعْدُبة) (٩) أن رسول الله قال: \"إن الله ﷿ رضي لكم ثلاثًا، وكره لكم ثلاثًا: رضي لكم أن تعبدوا الله ولا تشركوا به شيئًا، وأن تعتصموا بحبل الله جميعًا ولا تفرقوا، واسمعوا وأطيعوا\n_________\n= الإسناد من لم أظفر لهم بترجمة، ولم أجد من ذكره عن جعفر الصادق، أو غيره.\n(١) الحسين بن محمد بن فنجويه ثقة، صدوق، كثير الرواية للمناكير.\n(٢) عمر بن محمد بن علي أبو حفص الناقد المعروف بابن الزيّات؛ ثقة.\nانظر: \"تاريخ بغداد\" للخطيب ١١/ ٢٦٠، \"المنتظم\" لابن الجوزي ١٤/ ٣١٤.\n(٣) جعفر بن محمد الفِريابيّ المحدث الثبت.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٩٦، \"شذرات الذهب\" لابن العماد الحنبلي ٢/ ٢٣٥.\n(٤) قتيبة بن سعيد الثقفيّ، ثقة، ثبت.\n(٥) يعقوب بن عبد الرحمن بن عبد القاري، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣٧٦، \"تهذيب التهذيب\" لابن حجر ١١/ ٣٩١.\n(٦) ما بين القوسين ساقط في الأصل، والمثبت من (س)، (ن).\n(٧) سلمة بن دينار الأعرج القاصّ، ثقة، عابد.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣١٦، \"تهذيب الكمال\" للمزي ٧/ ٤٣١.\n(٨) محمد بن كعب أبو حمزة القرظيّ، ثقة، عالم.\n(٩) في الأصل و(س): أبي محذورة. والمثبت من (ن)، وابن جُعْدُبة لا تعرف له صحبة.\nانظر: \"أسد الغابة\" لابن الأثير ٦/ ٣٣٠.","vol":"9","page":95},{"text":"لمن ولَّاه الله تعالى أمركم، وكره لكم قيل وقال، وكثرة السؤال، وإضاعة المال\" (١).\n[٨٤٩] وأخبرنا الحسين بن محمد (٢)، ثنا عمر بن الخطاب (٣)، ثنا عبيد الله بن الفضل بن ذاخرة (٤)، ثنا سويد بن سعيد (٥)، ثنا عبد ربه بن بارق الحنفيُّ (٦)\n_________\n(١) [٨٤٨] الحكم على الإسناد:\nفيه ابن جعدبة ليس بصحابي، فهو مرسل، والحديث صحيح موصول من غير هذا الوجه.\nالتخريج:\nأخرجه ابن منده وأبو نعيم كما في \"أسد الغابة\" لابن الأثير ٦/ ٣٣٦ من طريق محمد بن كعب عن ابن جُعْدُبة مثله. وقد أخرج مالك في \"الموطأ\" (ص ٧٠١) (١٨١٧)، وأحمد في \"المسند\" ٢/ ٣٢٧، ٣٦٠، ٣٦٧ (٨٣٣٤، ٨٧١٨، ٨٧٩٩)، والبخاري في \"الأدب المفرد\" ١/ ٥٣١ (٤٤٢)، ومسلم في كتاب الأقضية في باب النهي عن كثرة المسائل من غير حاجة (١٧١٥)، والبغوي في \"معالم التنزيل\" ٢/ ٧٩ عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة أن رسول الله - ﷺ - قال: \"إن الله يرضى لكم ثلاثًا ويسخط لكم ثلاثًا .. \" فذكر نحوه.\nقال الشيخ الألباني في \"صحيح الجامع الصغير وزيادته\" ١/ ٣٨٥ (١٨٩٥): صحيح.\n(٢) الحسين بن محمد بن فنجويه ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ربما يكون الراسبي أو العنبري، لم يتبين لي من هو.\n(٤) لم أجده.\n(٥) سويد بن سعيد الحدثانيّ، صدوق في نفسه إلّا أنه عمي فصار يتلقن ما ليس من حديثه.\n(٦) عبد ربه بن بارق الحنفيّ، صدوق، يخطئ.\nانظر: \"تهذيب الكمال\" للمزي ١١/ ٧٣، \"تهذيب التهذيب\" لابن حجر ٦/ ١١٤.","vol":"9","page":96},{"text":"عن سماك -يعني: الحنفيَّ- (١) قال: قلت لابن عباس (٢) ﵄: قوم يظلموننا، ويعتدون علينا في صدقاتنا، ألا نمنعهم؟\nقال: لا (٣) يا حنفيُّ، أعطهم صدقتك، وإن أتاك أهدل (٤) الشفتين، منتعش المنخرين -يعني زنجيًّا - فأعطه، فلنعم القلوص (٥) قلوصًا يأمن بها المرء بين عرسه ووطبه (٦) يعني -امرأته- وقربة اللَّبَن (٧)، يا حنفيُّ: الجماعة الجماعة، إنما هلكت الأمم الماضية لتفرُّقها، أما سمعت قول الله ﷿: ﴿وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا﴾ (٨).\n_________\n(١) سماك بن الوليد الحنفيّ أبو زُميل، ليس به بأس.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٧٢، \"تهذيب الكمال\" للمزي ٨/ ١٣٤.\n(٢) عبد الله بن عباس: صحابي مشهور.\n(٣) من (س)، (ن).\n(٤) الأهدل: المسترخي الشفة السفلى الغليظة.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٦٩٢ (هدل)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٥١.\n(٥) القلوص من الإبل: الشابة، وفيها أقوال كلها متقاربة.\nانظر: \"تاج العروس\" للزبيدي ٩/ ٣٤٤، \"لسان العرب\" لابن منظور ٧/ ٧٩ (قلص).\n(٦) الوَطْب: سقاء اللبن.\nانظر: \"تاج العروس\" للزبيدي ٢/ ٤٦٩، \"لسان العرب\" لابن منظور (وطب).\n(٧) مطموس في الأصل، والمثبت (من (س)، (ن).\n(٨) [٨٤٩] الحكم على الإسناد: =","vol":"9","page":97},{"text":"قوله ﷿: ﴿وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ﴾\nقال محمد بن إسحاق بن يسار وغيره من أهل الأخبار: كانت الأوس والخزرج أخوين لأب وأم، فوقعت بينهما عداوة بسبب سمير (١) وحاطب، وذلك أن سميرًا وهو سمير بن زيد بن مالك أحد بني عمرو بن عوف قتل حليفًا لمالك بن عجلان الخزرجيِّ، يقال له: حاطب بن الحرِّ من مزينة (٢)، فوقعت بين القبيلتين الحرب. فزعم العلماء بأيام العرب أن تلك الحرب والعداوة تطاولت بينهم عشرين ومائة سنة ولم يسمع بقوم كان بينهم من العداوة والحرب ما كان بينهم، واتصلت تلك العداوة إلى أن أطفأ الله تعالى ذلك بالإسلام، وألف بينهم برسوله محمد - ﷺ -.\nوكان سبب ألفتهم وارتفاع وحشتهم أن سويد بن الصامت أخا بني عمرو بن عوف قدم مكة حاجًّا أو معتمرًا، وكان سويد إنما\n_________\n= ضعيف؛ فيه من لم يتبين لي، وسويد بن سعيد: صدوق في نفسه إلَّا أنَّه عمي فصار يتلقن ما ليس من حديثه.\nالتخريج:\nأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٤ من طريق عبد ربه به نحوه، وذكره السيوطيّ في \"الدر المنثور\" ٢/ ١٠٧، ونسبه لابن أبي حاتم نحوه مختصرًا. وذكره ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٥/ ٢٥١.\n(١) في الأصل: سهيل، والمثبت من (س)، (ن).\n(٢) مزينة؛ بطن من طابخة من العدنانيّة، ومزينة أمهم عرفوا بها.\nانظر: \"نهاية الأرب\" للقلقشندي (ص ٣٧٥)، \"القبائل العربية\" للبريّ (ص ١٢٢).","vol":"9","page":98},{"text":"يسميه قومه الكامل، لجلده وشِعْره ونسبه وشرفه (١) فقدم سويد مكة، وكان رسول الله - ﷺ - قد بُعِث، وأُمِرَ بالدعوة إلى الله ﷿ (فتصدى له حين سمع به، فدعاه) (٢) إلى الله ﷿، وإلى الإسلام.\nفقال له (٣) سويد: (فلعل الَّذي معك مثل الَّذي معي فقال) (٤) له رسول الله - ﷺ -: \"وما الَّذي (٥) معك\"؟\nقال: مجلَّة لقمان (٦)، يعني: حكمته، فقال له النبي - ﷺ -: \"اعرضها عليَّ\"، فعرضها عليه، فقال: \"إن هذا الكلام حسن، معي أفضل من هذا؛ قرآن أنزله الله (﷿) (٧) عليَّ نور وهدى\"، فتلا عليه القرآن، ودعاه إلى الإسلام، ولم يبعد منه، وقال: إن هذا القول حسن، ثم انصرف عنه، وقدم المدينة، فلم يلبث أن قتله الخزرج قبل يوم بعاث، وكان قومه يقولون: قد قتل وهو مسلم (٨).\n_________\n(١) انظر: \"سير أعلام النبلاء\" للذهبي (قسم السيرة النبوية) ١/ ٢٣٧، \"الروض الأنف\" للسهيليّ ٢/ ١٨٢، ١٨٣، \"الاستيعاب\" لابن عبد البر ٢/ ٦٧٧.\n(٢) ما بين القوسين مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) ما بين القوسين مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) الزيادة من (س)، (ن).\n(٦) مجلّة لقمان: أي؛ كتاب فيه حِكْمة لقمان، والميم زائدة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٠٠، \"الروض الأنف\" للسهيلي ٢/ ١٨٢، ١٨٣.\n(٧) من (س)، (ن).\n(٨) أخرج ابن هشام في \"السيرة النبوية\" ٢/ ٢٦٥ - ٢٦٦، ومن طريقه البيهقي في =","vol":"9","page":99},{"text":"ثم قدم (أبو الجيش) (١) أنس بن رافع ومعه فتية من بني عبد الأشهل فيهم: إياس بن معاذ (٢) يلتمسون الحلف من قريش على قوم من الخزرج، فلمَّا سمع بهم رسول الله - ﷺ - أتاهم فجلس إليهم فقال: \"هل لكم إلى خير مما جئتم له؟ \" قالوا: وما ذاك؟ قال: \"أنا رسول الله، بعتني إلى العباد، أدعوهم إلى أن لا يشركوا بالله شيئًا، وأنزل عليَّ الكتاب\"، ثم ذكر لهم الإسلام، وتلا عليهم القرآن. فقال إياس بن معاذ وكان غلامًا حَدَثًا: أي قوم؛ هذا والله خير مما جئتم له، فأخذ (أبو الجَيْش) (٣) أنس بن رافع حفنة من البطحاء،\n_________\n= \"دلائل النبوة\" ٢/ ٤١٩، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٣٥١، ٣٥٢، وابن الأثير في \"أسد الغابة\" ٢/ ٤٨٩، والذهبي في \"سير أعلام النبلاء\" (قسم السيرة النبوية) ١/ ٢٣٥ من طريق يونس بن بكير، عن ابن إسحاق قال: فحدثني عاصم، عن عمر بن قتادة الأنصاريّ عن أشياخ من قومه .. فذكر مثله.\nقال ابن عبد البر في \"الاستيعاب\" ١/ ٢٠٤: أنا أشك في إسلام سويد بن الصامت كما شك فيه غيري ممن ألف في هذا الشأن قبلي، والله أعلم.\nوعاصم بن عمر بن قتادة الأوسي الأنصاريّ ثقة عالم بالمغازي، من الرابعة، جل رواياتهم عن كبار التابعين فالإسناد معضل.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٨٥.\n(١) كذا في جميع النسخ، وفي كتب التخريج: أبو الحَيْسَر.\nانظر: \"أسد الغابة\" لابن الأثير ١/ ٢٨٩ (٢٤٨)، \"الإصابة\" لابن حجر ١/ ٣٩٠ (٥٦٢).\n(٢) انظر: \"أسد الغابة\" لابن الأثير ١/ ٣٤١ (٣٤٧)، \"تجريد أسماء الصحابة\" للذهبيّ ١/ ٤٥، \"الثقات\" لابن حبان ٣/ ١٢٥.\n(٣) كذا في جميع النسخ، وفي كتب التخريج: أبو الحيسر.","vol":"9","page":100},{"text":"فضرب بها وجه إياس بن معاذ وقال: دعنا منك، فلعمري لقد جئنا لغير هذا، فصمت إياس بن معاذ، وقام رسول الله - ﷺ - عنهم (١) وانصرفوا إلى المدينة.\nوكانت وقعة بعاث بين الأوس والخزرج، ثم لم يلبث إياس بن معاذ أن هلك (٢)، فلما أراد الله ﷿ إظهار دينه وإعزاز نبيه - ﷺ -، خرج رسول الله - ﷺ - في الموسم الَّذي لقي فيه النفر من الأنصار،\n_________\n(١) من (س)، (ن).\n(٢) أخرج ابن هام في \"السيرة النبوية\" ٢/ ٢٦٦ - ٢٦٧، وأحمد في \"المسند\" ٥/ ٤٢٧ (٢٣٦١٩)، وابن سعد في \"الطبقات الكبرى\" ٣/ ٦٠٤، والحاكم في \"المستدرك\" ٣/ ١٩٩، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٣٥٢، والبيهقيّ في \"دلائل النبوة\" ٢/ ٤٢٠، والطبرانيّ في \"المعجم الكبير\" ١/ ٢٧٦ (٨٠٥)، والبخاري في \"التاريخ الكبير\" ١/ ٤٤٢، وابن الأثير في \"أسد الغابة\" ١/ ٣٤٢ من طريق ابن إسحاق قال: حدثني الحصين بن عبد الرحمن بن عمرو بن سعد بن معاذ عن محمود بن لبيد أخي بني عبد الأشهل قال: لما قدم أبو الحَيْسر أنس بن رافع مكة .. ذكر مثله.\nقال الحاكم: صحيح على شرط مسلم ولم يخرجاه، قال الذهبيّ: مرسل.\nوقال ابن حجر في \"الإصابة\" ١/ ٣١٤: وهو من صحيح حديثه. وقال الهيثميّ في \"مجمع الزوائد\" ٦/ ٣٦: رجاله ثقات، وسنده حسن.\nوينظر: \"الفتح الربّاني\" للساعاتي ٢٠/ ٢٦٦. والحصين بن عبد الرحمن بن عمرو الأشهليّ أبو محمد: مقبول كما في \"تقريب التهذيب\" لابن حجر ١/ ١٨٢، ومحمود بن لبيد أخو بني عبد الأشهل أبو نعيم المدنيّ صحابي صغير، وجل روايته عن الصحابة كما في \"الاستيعاب\" لابن عبد البر ١/ ٢١٣، ٢١٤.\nوانظر: \"إمتاع الأسماع\" للمقريزيّ ١/ ٣٠، \"الروض الأنف\" للسهيلي ٢/ ١٧٦، \"جوامع السيرة\" لابن حزم (ص ٥٥).","vol":"9","page":101},{"text":"يعرض نفسه على قبائل العرب، كما كان يصنع في (١) كل موسم، فبينما هو عند العقبة (٢) إذ لقي رهطًا من الخزرج أراد الله تعالى بهم خيرًا، وهم ستة نفر (٣): أسعد بن زرارة، وعوف بن عفراء، ورافع ابن مالك، وقطبة بن عامر، وعقبة بن عامر، وجابر بن عبد الله، فقال لهم رسول الله - ﷺ -: \"من أنتم؟ \" قالوا: نفر من الخزرج. قال: \"أمن موالي اليهود؟ \" قالوا: نعم، قال\" أفلا (٤) تجلسون حتَّى أكلمكم؟ \" قالوا: بلى (٥)، فجلسوا معه، فدعاهم إلى الله ﷿، وعرض عليهم الإسلام، وتلا (٦) عليهم القرآن. قال: وكان مما صنع الله تعالى لهم به في الإسلام أن اليهود كانوا معهم في بلادهم، وكانوا أهل كتاب وعلم، وكانوا هم (٧) أهل أوثان وشرك. فكانوا (٨) (إذا كان) (٩) بينهم شيء قالوا لهم: إن نبيًّا الآن مبعوث قد أظل زمانه نتبعه ونقتلكم معه قتل عاد وإرم.\n_________\n(١) من (ن).\n(٢) العَقَبة -بالتحريك- هو الجبل الطويل يعرض للطريق فيأخذ فيه، والعقبة بين منى ومكة.\nانظر: \"معجم البلدان\" لياقوت ٤/ ١٣٤.\n(٣) من (ن).\n(٤) من (ن).\n(٥) من (ن).\n(٦) من (ن).\n(٧) من (ن).\n(٨) في الأصل: فكان. والمثبت من (س)، (ن).\n(٩) من (ن).","vol":"9","page":102},{"text":"فلما كلّم رسول الله - ﷺ - أولئك (١) النفر، ودعاهم إلى الله ﷿ قال بعضهم لبعض: (يا قوم) (٢): تعلمون والله إنه النبي الَّذي توعدكم به يهود، فلا تسبقنكم إليه فأجابوه وصدقوه (٣)، وأسلموا وقالوا: إنا قد تركنا قومنا؛ ولا قوم بينهم من العداوة والشر ما بينهم، وعسى الله أن يجمعهم بك، وسنقدم عليهم فندعوهم إلى أمرك، فإن يجمعهم الله تعالى عليك فلا رجل أعز منك، ثم انصرفوا عن رسول الله - ﷺ - راجعين إلى بلادهم قد آمنوا.\nفلمَّا قدموا المدينة؛ ذكروا لهم رسول الله - ﷺ -، ودعوهم إلى\nالإسلام، حتَّى فشا فيهم، فلم تبق دار من دور الأنصار إلَّا وبها ذكر من رسول الله - ﷺ - (٤)، حتَّى إذا كان العام المقبل وافى الموسم من الأنصار اثنا عشر رجلا وهم: أسعد بن زرارة، وعوف ومعاذ ابنا عفراء، ورافع بن مالك بن العجلان، وذكوان بن عبد القيس، وعبادة بن الصامت، وزيد بن ثعلبة، وعيَّاش بن عبَّاد، وعقبة بن عامر، وقطبة بن عامر، فهؤلاء خزرجيون.\n_________\n(١) في الأصل: ذلك. والمثبت من (س)، (ن).\n(٢) من (ن).\n(٣) في الأصل: وصدقوا. والمثبت من (س)، (ن).\n(٤) أخرج ابن هشام في \"السيرة النبوية\" ١/ ٤٢٨ - ٤٢٩، والبيهقي في \"دلائل النبوة\" ٢/ ٤٣٣ - ٤٣٥، وابن سعد في \"الطبقات الكبرى\" ١/ ٢١٨ - ٢١٩، والذهبي في \"سير أعلام النبلاء\" (قسم السيرة النبوية) ١/ ٢٣٧ عن ابن إسحاق قال: فحدثني عاصم بن عمر بن قتادة، عن أشياخ من قومه قالوا ... فذكر نحوه.","vol":"9","page":103},{"text":"وأبو الهيثم بن التيهان، وعويم بن ساعدة من الأوس، فلقوا النبي - ﷺ - بالعقبة وهي العقبة الأولى، فبايعوا رسول الله - ﷺ - على بيعة النساء، على أن لا يشركوا بالله شيئًا ولا يزنوا .. إلى آخر الآية. فإن وفيتم فلكم الجنّة، وإن غشيتم شيئًا من ذلك أُخذتم بحقه في الدنيا، وهو كفارة له، وإن ستر عليكم فأمركم إلى الله تعالى، إن شاء عذبكم، وإدن شاء غفر لكم، قال: وذلك قبل أن يفرض عليهم الحرب (١).\nفلمَّا انصرف القوم بعث معهم رسول الله - ﷺ - مصعب بن عمير بن هاشم بن عبد مناف وأمره أن يقرئهم القرآن، ويعلمهم الإسلام، ويفقههم، فكان مصعب يسمى بالمدينة: المقرئ، وكان أول مقرئ بالمدينة، وكان منزله على أسعد بن زرارة (٢) ثم خرج أسعد بمصعب، فدخل بعض حوائط (٣) بني ظفر فجلسا في الحائط، واجتمع إليهما رجال ممن أسلم.\n_________\n(١) أخرج البخاري كتاب مناقب الأنصار باب وفود الأنصار إلى النبي - ﷺ - بمكة وبيعة العقبة (٣٨٩٢) (٣٨٩٣)، ومسلم كتاب الحدود باب الحدود كفّارات لأهلها. (١٧٠٩)، والنسائي في \"السنن\" في كتاب البيعة في باب البيعه على الجهاد (٦١٤١) عن عبادة بن الصامت - ﵁ - قال: إني من النقباء الذين بايعوا رسول الله - ﷺ -، وقال: بايعناه على أن لا نشرك بالله شيئًا، ولا نسرق ولا نزني .. فذكر نحو ما ذكر الثعلبي وليس فيه ذكر أسماء أصحاب العقبة.\n(٢) انظر: \"السيرة النبوية\" لابن هشام ١/ ٤٣٤، \"دلائل النبوة\" للبيهقي ٢/ ٤٣٧ - ٤٣٨، \"السيرة النبوية\" لابن كثير ٢/ ١٨٠.\n(٣) الحائط: النخل المجتمع وسُمي حائطًا، لأنه يَحُوْطُ ما فيه.","vol":"9","page":104},{"text":"فقال سعد بن معاذ لأسيد بن حضير: انطلق إلى هذين الرجلين اللذين قد أتيا دارنا ليسفها ضعفاءنا فازجرهما، فإن أسعد ابن خالتي، ولولا ذلك لكفيتك، وكان سعد بن معاذ وأسيد بن حضير سيدي قومهما من بني عبد الأشهل، وكلاهما مشركان.\nفأخذ أسيد بن حضير حربته، ثم أقبل إلى مصعب وأسعد وهما جالسان في الحائط، فلمَّا رآه أسعد بن زرارة قال: يا مصعب هذا سيد قومه قد جاءك فاصدق الله فيه. قال مصعب: إن يجلس أكلمه، قال: فوقف عليهما (١) متشتمًا (٢) فقال: ما جاء بكما إلينا تسفهان ضعفاءنا، اعتزلا إن كانت لكما في أنفسكما حاجة. فقال له مصعب: أو تجلس فتستمع، فإن رضيت أمرًا قبلته، وإن كرهته كُفَّ عنك ما تكره؟ قال: أنصفت، ثم ركز حربته وجلس إليهما، فكلَّمه بالإسلام، وقرأ عليه القرآن، قال: والله لعرفنا في وجهه الإسلام قبل أن يتكلم؛ لإشراقه وتسهُّله، ثم قال (٣): ما أحسن هذا وأجمله! كيف تصنعون إذا أردتم أن تدخلوا في هذا الدين؟ قالا\n_________\n= انظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٣/ ١٧٥، \"المعجم الوسيط\" ١/ ٢٠٨ (حوط).\n(١) في الأصل و(س): عليه والمثبت من (ن).\n(٢) شتمه: سبّه، وقيل: قبيح الكلام وليس فيه قدح.\nانظر: \"تاج العروس\" للزبيدي ١٦/ ٣٨٣، \"المحيط في اللغة\" لإسماعيل بن عباد ٧/ ٣٠٨.\n(٣) من (س)، (ن).","vol":"9","page":105},{"text":"له: تغتسل وتطهِّر ثوبك، ثم (١) تشهد بشهادة الحق، ثم تصلي ركعتين، فقام فاغتسل وطهَّر ثوبه، وتشهَّد بشهادة الحق ثم قام فركع ركعتين. ثم قال لهما: إن (٢) ورائي رجلا إن اتبعكما لم يتخلف عنه أحد من قومه، وسأرسله إليكما الآن سعد بن معاذ، ثم أخذ حربته وانصرف إلى سعد بن معاذ وقومه، وهم جلوس في ناديهم، فلمَّ انظر إليه سعد بن معاذ مقبلا قال: أقسم بالله لقد جاءكم أسيد بغير الوجه الَّذي ذهب به من عندكم. فلمَّا وقف على النادي، قال له سعد: ما فعلت؟ قال: كلَّمت الرجلين، فوالله ما رأيت بهما بأسًا وقد نهيتهما، فقالا: نفعل ما أحببت، وقد حُدِّثت أن بني حارثة خرجوا إلى أسعد بن زرارة ليقتلوه، وذلك أنهم عرفوا أنَّه ابن خالتك ليخفروك (٣). فقام (٤) سعد مغضبًا مبادرًا للذي ذكره له (٥) من بني حارثة، فأخذ الحربة منه ثم قال: والله ما أراك أغنيت عني شيئًا. فلمَّا رآهما مطمئنين عرف أن أسيدًا إنما أراد أن يسمع منهما. فوقف عليهما متشتمًا ثم قال لأسعد بن زرارة: يا أبا أمامة لولا ما بيني وبينك من القرابة ما\n_________\n(١) من (س)، (ن).\n(٢) من (س).\n(٣) الخُفَارة: الذمّة، وانتهاكها: إخفارها.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٤/ ٣٣١ (خفر)، \" تاج العروس\" للزبيدي ٦/ ٣٦١.\n(٤) في الأصل: فقال، والمثبت من (س)، (ن).\n(٥) من (س)، (ن).","vol":"9","page":106},{"text":"رمت هذا مني، تغشانا في دارنا ما نكره؟، وقد قال أسعد لمصعب ﵄: جاءك والله سيد قومه، إن يتبعك لم يخلفك منهم أحد.\nفقال له مصعب: أو تقعد فتسمع، فإذا رضيت أمرًا أو رغبت فيه قبلته، وإن كرهته عزلناك بما تكره؟ قال سعد: أنصفت، ثم ركز حربته وجلس، فعرض عليه الإسلام، وقرأ عليه القرآن. قالا: فعرفنا والله في وجهه الإسلام، قبل أن يتكلم به في إشراقه وتسهُّله، ثم قال: كيف تصنعون أنتم إذا أسلمتم ودخلتم في هذا الدين؟ قالا: تغتسل، ثم تطهِّر ثوبك، وتشهد بشهادة الحق، ثم تصلي ركعتين، فقام واغتسل وطهَّر ثوبه، وشهد بشهادة الحق، وصلى ركعتين، ثم أخذ حربته، وأقبل إلى نادي قومه، ومعه أسيد بن حضير.\nفلمَّا رآه قومه مقبلا قالوا: نحلف بالله لقد رجع سعد إليكم بغير الوجه الَّذي ذهب به من عندكم. فلمَّا وقف عليهم قال: يا بني عبد الأشهل، كيف تعلمون أمري فيكم؟ قالوا: سيدنا وأفضلنا رأيًا، وأيمننا نقيبة. قال: فإن كلام رجالكم ونسائكم عليَّ حرام حتَّى تؤمنوا بالله ورسوله. قال: فما أمسى في دار عبد الأشهل رجل ولا امرأة إلَّا مسلمًا (١) أو مسلمة ورجع أسعد ومصعب إلى منزل أسعد بن زرارة، فأقام عنده يدعو الناس إلى الإسلام حتَّى لم تبق دار من دور الأنصار إلَّا وفيها رجال ونساء مؤمنون، إلَّا ما كان\n_________\n(١) في الأصل: مسلم بالرفع، والمثبت من (س)، (ن) وهو الصحيح.","vol":"9","page":107},{"text":"من دار (١) بني أمية بن زيد وخطمة ووائل وواقف، وذلك أنَّه كان فيهم أبو قيس بن الأسلت الشاعر، فكانوا يستمعون منه ويطيعونه، فوقف بهم عن الإسلام حتَّى هاجر رسول الله -ﷺ- إلى المدينة، ومضى بدر وأحد والخندق (٢).\nقالوا: ثم إن مصعب بن عمير ﵁ رجع إلى مكة وخرج (٣) معه من الأنصار من المسلمين سبعون رجلًا مع حجاج قومهم من أهل الشرك، حتَّى قدموا مكة (٤)، فواعدوا رسول الله -ﷺ- العقبة من أواسط أيام التشريق، وهي بيعة العقبة الثانية.\nقال كعب بن مالك ﵁وكان قد شهد ذلك-: فلما فرغنا من الحج، وكانت الليلة التي واعدنا فيها رسول الله -ﷺ-، ومعنا: عبد الله بن عمرو (بن حرام) (٥) أبو جابر أخبرناه، وكنا نكتم مَنْ معنا من المشركين من قومنا أمرنا، فكلمناه وقلنا له: يا أبا جابر:\n_________\n(١) ساقطة من الأصل، والمثبت من (س)، (ن).\n(٢) أخرج ابن هشام في \"السيرة النبوية\" ١/ ٤٣٥ - ٤٣٨، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٣٥٧، والبيهقي في \"دلائل النبوة\" ٢/ ٤٣٨ - ٤٤٠، وابن كثير في \"السيرة النبوية\" ٢/ ١٨١ - ١٨٥، والذهبي في \"سير أعلام النبلاء\" (قسم السيرة النبوية) ١/ ٢٤٤ - ٢٤٦: من طريق ابن إسحاق حدثني عبيد الله بن المغيرة بن معيقيب وعبد الله بن أبي بكر بن محمد بن عمرو بن حزم أن أسعد بن زرارة خرج بمصعب بن عمير ... فذكر نحوه، وإسناده مرسل.\n(٣) ساقطة من الأصل، والمثبت من (س)، (ن).\n(٤) مطموس في الأصل، و(س)، والمثبت من (ن).\n(٥) في الأصل: بن جابر، والمثبت من (س)، (ن).","vol":"9","page":108},{"text":"إنك سيد من ساداتنا، وشريف من أشرافنا، وإنا نرغب بك عمّا أنت فيه أن تكون حطبًا للنار غدًا. ودعوناه إلى الإسلام. فأسلم، وأخبرناه بميعاد رسول الله - ﷺ - فشهد معنا العقبة، وكان نقيبًا.\nفبتنا تلك الليلة مع قومنا في رحالنا، حتَّى إذا مضى ثلث الليل، خرجنا لميعاد رسول الله - ﷺ - نتسلل مستخفين تسلل القطا (١) حتَّى اجتمعنا في الشعب عند العقبة ونحن سبعون رجلًا، ومعنا امرأتان من نسائنا: نسيبة بنت كعب أم عمارة، إحدى نساء بني النجار، وأسماء بنت عمرو بن عدي إحدى نساء بني سلمة، وهي: أم مَنِيْع (٢) فاجتمعنا في الشعب ننتظر رسول الله - ﷺ - (حتَّى جاءنا) (٣)، ومعه عمّه العبّاس بن عبد المطلب، وهو يومئذ على دين قومه، إلّا أنَّه أحب أن يحضر أمر ابن أخيه ويتوثق له.\nفلمّا جلس كان أول من تكلّم به العباس بن عبد المطلب فقال: يا بني الخزرج -وكانت العرب إنما يسمون هذا الحيّ من الأنصار: الخزرج؛ خزرجها وأوسها- إن محمدًا منا حيث قد علمتم، وقد منعناه من قومنا ممن هو على مثل رأينا، وهو في عز من قومه ومنعة في بلده، وإنه قد أبي إلّا الانقطاع إليكم واللحوق بكم، فإن كنتم\n_________\n(١) القَطَاة: طائر مشهور سميت بصوتها، وقطا الماشي: قارب الخطو.\nانظر: \"تاج العروس\" للزبيدي ٢٠/ ٨٨، \"الصحاح\" للجوهري ٦/ ٢٤٦٥ (قطو).\n(٢) ولم يشهدها من النساء غيرهما.\nانظر: \"أسد الغابة\" لابن الأثير ٧/ ٣٨٩ (٧٦١٤).\n(٣) في الأصل: إذ جاء. والمثبت من (ن).","vol":"9","page":109},{"text":"ترون أنكم وافون له بما دعوتموه إليه، ومانعوه ممن خالفه، فأنتم وما تحملتم من ذلك، وإن كنتم ترون أنكم مسلموه وخاذلوه، بعد الخروج إليكم، فمن الآن فدعوه، فإنه في عز ومنعة. قلنا؛ قد سمعنا ما قلت، فتكلم يا رسول الله، وخذ لنفسك ولربك ما شئت. قال: فتكلّم رسول الله - ﷺ - وتلا القرآن، ودعا إلى الله ﷿، ورغّب في الإسلام، ثم قال: \"أبايعكم على أن تمنعوني مما تمنعون منه نساءكم وأبناءكم\".\nقال: فأخذ البراء بن معرور بيده ثم قال: والذي بعثك بالحق لنمنعنك مما نمنع منه أزرنا (١) فبايعنا يا رسول الله، فنحن أهل الحرب، ونحن أهل الحلْقة (٢)، ورثناها كابرًا عن كابر. قال: فاعترض (٣) القول -والبراء يكلّم رسول الله - ﷺ - أبو الهيثم بن التّيهان (٤). فقال: يا رسول الله إن بيننا وبين الناس حبالا -يعني العهود- ونحن قاطعوها، فهل عسيت إن نحن فعلنا ذلك ثم أظهرك الله أن ترجع إلى قومك وتدعنا؟ فتبسّم رسول الله - ﷺ - ثم قال: \"بل\n_________\n(١) أزرنا: أي نساءنا وأهلنا كنّى عنهن بالأزر، والإزار: الملحفة بما يستر البدن.\nانظر: \"تاج العروس\" للزبيدي ٦/ ٢٠، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٤ (أزر).\n(٢) الحلْقة بسكون اللام؛ السلاح عامًّا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٢٧، \"تاج العروس\" للزبيدي ١٣/ ٨٨ (حلق).\n(٣) ورد في الأصل: فاعتزل. والمثبت من (س)، (ن).\n(٤) انظر: \"أسد الغابة\" لابن الأثير ٧/ ٣٦٥ (١٠٦٨٩)، \"تجريد أسماء الصحابة\" للذهبي ٢/ ٢١٠.","vol":"9","page":110},{"text":"الدم الدم، والهدم الهدم أنتم منا وأنا منكم أحارب من حاربتم، وأسألم من سالمتم\".\nوقال رسول الله -ﷺ-: \"أخرجوا إليّ منكم اثني (١) عشر نقيبًا كفلاء على قومهم بما فيهم ككفالة الحواريين لعيسى بن مريم، فأخرجوا اثني (٢) عشر نقيبًا: تسعة من الخزرج، وثلاثة من الأوس\" (٣).\nقال عاصم بن عمر بن قتادة: إن القوم لما اجتمعوا لبيعة رسول الله - ﷺ - قال العباس بن عبادة بن نضلة الأنصاريّ: يا معشر الخزرج، هل تدرون علام (٤) تبايعون هذا الرجل؟ إنما تبايعونه على حرب الأحمر والأسود، فإن كنتم ترون أنكم إذا نهكت (٥) أموالكم (٦) مصيبة، وأشرافكم بقتل أسلمتموه، فمن (٧) الآن، فهو والله خزي في الدنيا والآخرة، وإن كنتم ترون أنكم وافون له بما دعوتموه إليه على نهكة الأموال وقتل الأشراف فخذوه، فهو والله (٨) خير الدنيا والآخرة.\n_________\n(١) ورد في الأصل: اثنا. بالرفع والمثبت من (س)، (ن) بالنصب وهو الصحيح.\n(٢) ورد في الأصل: اثنا. بالرفع والمثبت من (س)، (ن) بالنصب وهو الصحيح.\n(٣) انظر: \"جوامع السيرة النبوية\" لابن حزم (ص ٥٦، ٥٨)، \"السيرة النبوية\" لابن كثير ٢/ ١٧٨، \"أسد الغابة\" لابن الأثير ٧/ ٣٦٥ - ٣٦٦.\n(٤) في الأصل: ما.\n(٥) النَّهْك: النَّقص.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٣/ ٣٥٨، \"تاج العروس\" للزبيدي ١٣/ ٦٦٠ (نهك).\n(٦) في الأصل: أموالهم. والمثبت من (س).\n(٧) في الأصل: فهو، والمثبت من (س)، (ن).\n(٨) ساقطة من الأصل والمثبت من (س)، (ن).","vol":"9","page":111},{"text":"قالوا: فإنا نأخذه على مصيبة الأموال وقتل الأشراف، فما لنا بذلك يا رسول الله إن نحن وفيّنا؟ قال: \"الجنَّة\".\nقالوا: ابسط يدك. فبسط يده فبايعوه، وأول من ضرب على يده البراء بن معرور، ثم تتابع القوم.\nقال: فلما بايعنا رسول الله -ﷺ- صرخ الشيطان من رأس العقبة بأنفذ صوت سمعته قط: يا أهل الجُبَاجِب (١): هل لكم في مذمم والصُّباة (٢) معه قد اجتمعوا على حربكم. فقال رسول الله -ﷺ-: \"هذا (عدو الله) (٣)، هذا أزَبّ العقبة (٤)، اسمع أي عدو الله، أما والله لأفرغن لك (٥) \". ثم قال رسول الله - ﷺ -: \"ارفضوا (٦) إلى رحالكم\".\n_________\n(١) الجُبَاجِب: منازل منى، سميت به، قيل: لأن كروش الأضاحي تلقى فيها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٣٥، \"تاج العروس\" للزبيدي ١/ ٣٥١ (جبب).\n(٢) الصباة: جمع (صابئ) والصابئ: كان يقال لمن أسلم زمن النبي - ﷺ -.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣، \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٢٠٦ (صبأ).\n(٣) في الأصل: عدوكم. والمثبت من (س)، (ن).\n(٤) أزَبُّ العقبة: اسم شيطان، والأزب -في اللغة- الكثير الشعر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٣، وقيل الحيّة بالكسر. \"تاج العروس\" للزبيدي ١/ ٣٠٢.\n(٥) من (س)، (ن).\n(٦) ارفضُوا: تفرقوا.\nانظر: \"تاج العروس\" للزبيدي ١٠/ ٦١، \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٨ (رفض).","vol":"9","page":112},{"text":"فقال له (١) العباس بن عبادة بن نضلة: والذي بعثك بالحق إن شئت لنميلن عليهم (٢) غدًا على أهل منى بأسيافنا. فقال رسول الله - ﷺ -: (لم نؤمر بذلك، ولكن ارجعوا إلى رحالكم\"، قال: فرجعنا إلى مضاجعنا فنمنا عليها حتَّى أصبحنا. فلما أصبحنا غدت علينا جُلّة (٣) قريش حتَّى جاءونا في منازلنا، فقالوا: يا معشر الخزرج، بلغنا أنكم جئتم صاحبنا هذا، تستخرجونه من بين أظهرنا، فتبايعونه على حربنا، وإنه والله ما حيّ من العرب أبغض إلينا أن تنشب الحرب بيننا وبينهم (٤) منكم.\nقال (٥): فانبعث مَنْ هناك مِنْ مشركي قومنا، يحلفون بالله ما كان من هذا شيء، وما علمناه. وصدقوا، لم يعلموا، وبعضنا ينظر إلى بعض، وقام القوم منهم الحارث بن هشام بن المغيرة المخزوميّ، وعليه نعلان جديدان، قال: فقلت له كلمة -كأني أريد أن أشرك القوم بها فيما قالوا (٦) -: يا أبا جابر أما تستطيع أن تتخذ، وأنت\n_________\n(١) من (ن).\n(٢) من الأصل.\n(٣) جُلّة: جُلُّ كل شيء: مُعْظمه.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٦/ ٤٠٥، \"تاج العروس\" للزبيدي ١٤/ ١١٢ (جلل).\n(٤) ساقطة من الأصل.\n(٥) من (س)، (ن).\n(٦) في الأصل: قال، والمثبت من (س)، (ن).","vol":"9","page":113},{"text":"سيد من (١) ساداتنا، مثل نعلي هذا الفتى من قريش؟ !\nقال (٢): فسمعها الحارث، فخلعهما من رجليه، ثم رمى بهما إليّ، وقال: والله (٣) لتنتعلهما، قال: يقول أبو جابر: مه، والله أَحْفَظْتَ (٤) الفتى، فاردد إليه نعليه. قال: قلت: لا أردهما، فأل صالح، والله لئن صدق الفأل لأسلبنه (٥).\nثم انصرف الأنصار إلى المدينة، وقد شدّوا العقد مع رسول الله - ﷺ -، فلمّا قدموها (٦) أظهروا الإسلام بها، فبلغ ذلك قريشًا، فآذوا أصحاب رسول الله - ﷺ -، فقال رسول الله -ﷺ- لأصحابه: \"إن الله\n_________\n(١) من (س)، (ن).\n(٢) من (ن).\n(٣) من (س)، (ن).\n(٤) أحفظت: أغضبت، أحفظه حفظةً أي: أغضبه.\nانظر: \"تاج العروس\" للزبيدي ١٠/ ٤٦٧، \"المحيط في اللغة\" ثث ٣/ ٦٢ (حفظ).\n(٥) هكذا ساق الثعلبيّ الرواية عن ابن إسحاق وغيره من أهل السير مطولًا من غير سند.\nالتخريج:\nأخرج ابن هشام في \"السيرة النبوية\" ١/ ٤٤٠، وأحمد في \"المسند\" ٣/ ٤٦٠ - ٤٦٢، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٣٦٠ - ٣٦٥ من طريق ابن إسحاق حدثني معبد بن كعب أن أخاه عبد الله بن كعب حدّثه أن أباه كعب بن مالك حدّثه، قال كعب .. فذكره وسياق بعضهم أطول، وتفصيله أكثر.\nوانظر: \"المستدرك\" للحاكم ٣/ ٤٩٩، \"سير أعلام النبلاء\" للذهبي (قسم السيرة النبوية) ١/ ٢٥٨ - ٢٦٠.\n(٦) في الأصل: قدموا، والمثبت من (ن).","vol":"9","page":114},{"text":"تعالى قد جعل لكم إخوانًا وجارًا ومنزلا ودارًا تأمنون فيها\"، فأمرهم بالهجرة إلى المدينة، واللحوق بإخوانهم من الأنصار.\nفأول من هاجر إلى المدينة: أبو سلمة بن عبد الأسد المخزوميّ، ثم عامر بن ربيعة ومعه امرأته ليلى بنت أبي حثمة، ثم عبد الله بن جحش، ثم تتابع أصحاب رسول الله -ﷺ- أرسالا إلى المدينة.\nوأقام رسول الله - ﷺ - بمكة ينتظر أن يؤذن له بالهجرة، إلى أن أذن له، فقدم المدينة فجمع الله عز شأنه أهل المدينة أوسها وخزرجها بالإسلام، وأصلح ذات بينهم بنبيّه محمد - ﷺ -، ورفع عنهم العداوة القديمة، وألف بينهم، فذلك قوله ﷿: ﴿وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ﴾ (١)، يا معشر الأنصار، ﴿إِذْ كُنْتُمْ أَعْدَاءً﴾ قبل الإسلام، ﴿فَأَلَّفَ بَيْنَ قُلُوبِكُمْ﴾ بالإسلام ﴿فَأَصْبَحْتُمْ﴾ أي: فصرتم.\nنظيره قوله تعالى في المائدة: ﴿فَأَصْبَحَ مِنَ الْخَاسِرِينَ﴾ (٢)، ﴿فَأَصْبَحَ مِنَ النَّادِمِينَ﴾ (٣)، (وفي الكهف ﴿أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا﴾ (٤)، (وفي حم السجدة) (٥):\n_________\n(١) انظر: \"السيرة النبوية\" لابن هشام ١/ ٤٦٨ - ٤٧٢، \"سير أعلام النبلاء\" للذهبي (قسم السيرة النبوية) ١/ ٢٥٠ - ٢٥٣، \"جوامع السيرة النبوية\" لابن حزم (ص ٥٥ - ٦٠)، \"السيرة النبوية\" لابن كثير ٢/ ٢٠٩، \"الدر المنثور\" للسيوطي ٤/ ١٠٩، \"تاريخ الرسل والملوك\" للطبري ٢/ ٣٦٩.\n(٢) آية: ٣٠.\n(٣) آية: ٣١.\n(٤) آية: ٤١.\n(٥) كذا في (س)، (ن) والصحيح: فصلت.","vol":"9","page":115},{"text":"﴿فَأَصْبَحْتُمْ مِنَ الْخَاسِرِينَ﴾ (١) (٢)، ﴿بِنِعْمَتِهِ﴾: بدينه الإسلام، ﴿إِخْوَانًا﴾ في الدين والولاية، نظيره قوله ﷿: ﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ﴾ (٣).\n[٨٥٥] (أخبرنا أبو محمد عبد الله بن أحمد بن محمد بن أحمد) (٤) (أخبرنا أبو العباس محمد بن إسحاق السراج (٥)، حدثنا قتيبة بن سعيد (٦)، حدثنا عبد العزيز بن محمد (٧» (٨) عن داود بن قيس الفراء (٩) عن أبي سعيد مولى عبد الله بن عامر بن كريز (١٠)، عن أبي هريرة - ﵁ -\n_________\n(١) فصلت: ٢٣.\n(٢) ما بين القوسين ساقط من الأصل، والمثبت من (س)، (ن).\n(٣) الحجرات: ١٠.\n(٤) عبد الله بن أحمد بن محمد بن عبد الله بن بالويه البالوي، أبو محمد الحيري: لم يذكر بجرح أو تعديل.\n(٥) محمد بن إسحاق بن إبراهيم السّراج، الإمام، الحافظ، الثقة، أبو العبّاس الثقفيّ.\n(٦) قتيبة بن سعيد، المحدث، الإمام، الثقة.\n(٧) عبد العزيز بن محمد الدراوردي، صدوق كان يحدث من كتب غيره فيخطئ، قال النسائي: حديثه عن عبيد الله العمري منكر.\nانظر: \"تقريب التهذيب\" لابن حجر (١/ ٥١٢)، \"تهذيب الكمال\" للمزي (١١/ ٥٢٤).\n(٨) ما بين القوسين ساقط من الأصل، والمثبت من (س)، (ن).\n(٩) داود بن قيس الفراء الدبّاغ، ثقة، حافظ.\nانظر: \"تقريب التهذيب\" لابن حجر (١/ ٢٣٤)، \"تهذيب الكمال\" للمزي (٦/ ٤٠).\n(١٠) أبو سعيد مولى عبد الله بن عامر بن كريز الخزاعيّ، مقبول. وذكره ابن حبان في \"الثقات\"، وروى له مسلم في \"الصحيح\".","vol":"9","page":116},{"text":"قال: قال رسول الله - ﷺ -: \"لا تحاسدوا ولا تباغضوا، ولا تدابروا ولا تناجشوا، وكونوا عباد الله إخوانًا، المسلم أخو المسلم، لا يظلمه ولا يخذله، التقوى هاهنا -وأشار بيده إلى صدره- حسب امرئ من الشر أن يحقر أخاه المسلم\" (١).\n[٨٥١] وأخبرنا أبو محمد الحسن بن أحمد المخلديّ (٢)، أخبرنا\n_________\n= انظر: \"الثقات\" لابن حبان ٥/ ٥٨٦، \"تهذيب التهذيب\" لابن حجر ١٢/ ١١١، \"تحرير التقريب\" لشعيب الأرناؤوط (٤/ ٢٠٤).\n(١) [٨٥٠] الحكم على الإسناد:\nحسن، وهو صحيح لغيره بالشواهد.\nالتخريج:\nأخرج مسلم، كتاب البر والصلة، باب تحريم ظلم المسلم وخَذْله (٢٥٦٤)، وأحمد في \"المسند\" ١٣/ ١٥٩ (٧٧٢٧)، وعبد بن حميد في \"المنتخب\" ٣/ ٢٠٦ (١٤٤٠)، وابن ماجة في كتاب الفتن، باب حرمة دم المؤمن وماله (٣٩٣٣) من طرق عن أبي سعيد مولى عامر بن كريز به نحوه، بعضهم مختصرًا، وبعضهم مطولًا. وله شاهد من حديث أنس بن مالك - ﵁ -: فقد أخرج البخاري، كتاب الأدب، باب ما ينهى عن التحاسد والتدابر، وقوله تعالى: ﴿وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ (٥)﴾ (٦٠٦٥)، وفي باب الهجرة (٦٠٧٦)، ومسلم، كتاب البر والصلة، باب تحريم التحاسد والتباغض (٢٥٥٩)، ومالك في \"الموطأ\" ٢/ ٩٠٧، والبغوي في \"شرح السنة\" ٦/ ٤٩٠ (٣٤١٦) عن أنس بن مالك مرفوعًا نحوه.\n(٢) الحسن بن أحمد المخلديّ النيسابوريّ محدّث عصره، إمام، صدوق، مسند، عدل، صحيح السماع والكتب.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ٥٣٩، \"شذرات الذهب\" لابن العماد الحنبلي ٣/ ١٣١.","vol":"9","page":117},{"text":"زنجويه بن محمد (١)، ثنا محمد بن رافع (٢)، ثنا أبو أسامة (٣)، ثنا بريد ابن عبد الله (٤)، عن أبي بردة (٥)، عن أبي موسى - ﵁ - (٦) قال: قال رسول الله - ﷺ -\" (المؤمن للمؤمن) (٧) كالبنيان يشد بعضه بعضًا\" وشبك بين أصابعه (٨).\n[٨٥٢] وأخبرنا أحمد بن أبيّ (٩)، ثنا محمد بن عمران (١٠)، ثنا\n_________\n(١) زنجويه بن محمد اللبّاد النيسابوريّ، الثقة، الزاهد.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٢٢.\n(٢) ثقة مأمون.\n(٣) حمّاد بن أسامة أبو أسامة، الحافظ، الثبت، ربما دلس.\n(٤) بُريد بن عبد الله بن أبي بردة. ثقة، يخطئ قليلًا.\nانظر: \"تهذيب التهذيب\" لابن حجر ١/ ٣٧٨، \"سير أعلام النبلاء\" ٦/ ٢٥١.\n(٥) أبو بردة بن أبي موسى الأشعريّ واسمه الحارث، تابعي، فقيه، ثقة.\nانظر: \"تهذيب الكمال\" للمزي ٢١/ ٤٨، \"تهذيب التهذيب\" لابن حجر ١٢/ ٢٢.\n(٦) صحابي مشهور.\n(٧) في الأكل: المسلم للمسلم، والمثبت من (س)، (ن).\n(٨) [٨٥١] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج البخاري، كتاب المظالم، باب نصر المظلوم (٢٤٤٦)، وانظر: (٦٠٢٦)، ومسلم، كتاب البر والصلة، باب تراحم المؤمنين وتعاطفهم (٢٥٨٥)، والترمذي أبواب البر والصلة، باب ما جاء في شفقة المسلم على المسلم (١٩٢٨) عن أبي موسى الأشعريّ - ﵁ - نحوه.\nوانظر: \"المسند\" للإمام أحمد ٤/ ٤٠٤ (١٩٦٢٤، ١٩٦٢٥).\n(٩) أحمد بن أبيّ أبو عمرو الفراتيّ الأستوائيّ، لم يذكر بجرح أو تعديل.\n(١٠) محمد بن عمران الصيرفيّ؛ ثقة.","vol":"9","page":118},{"text":"الحسن بن سفيان (١)، ثنا ابن أبي شيبة (٢)، ثنا وكيع (٣) (٤) عن الشعبيّ (٥)، عن النعمان بن بشير ﵁ (٦)، عن النبي - ﷺ - قال: \"المؤمنون كرجل واحد، كالجسد الواحد، الرجل إذا اشتكى رأسه تداعى سائر جسده بالسهر والحمى\" (٧).\n﴿وَكُنْتُمْ﴾ يا معشر الأوس والخزرج ﴿عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ﴾\n_________\n= انظر: \"تاريج بغداد\" للخطيب ٣/ ١٣٤ (١١٥٧).\n(١) الحسن بن سفيان، الإمام، الحافظ، الثبت.\n(٢) عبد الله بن محمد بن أبي شيبة الكوفيّ، ثقة، حافظ، صاحب تصانيف.\n(٣) وكيغ بن الجرّاح الرؤاسيّ الكوفي: ثقة حافظ عابد.\n(٤) سقط في جميع النسخ، وهو في مصادر التخريج (عن الأعمش). وهو ثقة لكنّه يدلّس.\n(٥) عامر بن شراحيل الشعبيّ، ثقة، مشهور، فقيه، فاضل.\n(٦) الصحابي المشهور.\n(٧) [٨٥٢] الحكم على الإسناد:\nصحيح، ولا تضر عنعنة الأعمش لمتابعة مطرّف وزكريا له عن الشعبيّ كما سيأتي في التخريج.\nالتخريج:\nأخرج ابن أبي شيبة في \"المصنف\" ١٢/ ١٧٩ (٣٥٤١٨)، ومسلم، كتاب البر والصلة، باب: تراحم المؤمنين (٢٥٨٦)، وأحمد في \"المسند\" ٤/ ٢٧١، ٢٧٦ (١٨٤٤٨، ١٩٣٤٩) عن وكيع، عن الأعمش، عن الشعبيّ، وعند أحمد: عن خيثمة، عن النعمان بن بشير مرفوعًا نحوه، وفي بعضها زيادة لفظ. ورواه مسلم كتاب البر والصلة، باب: تراحم المؤمنين (٢٥٨٦)، ذكره من طريق زكريا، ومن طريق مطرّف، عن الشعبيّ عن النعمان بن بشير مرفوعًا نحوه.\nومُطرّف بن طريف الحارثيّ، ثقة فاضل كما في \"تقريب التهذيب\" لابن حجر ٢/ ٢٥٣.","vol":"9","page":119},{"text":"أي: على طرف حفرة وحرف حفرة، مثل: شفا البئر (١)، قال الله تعالى: ﴿عَلَى شَفَا جُرُفٍ هَارٍ﴾ (٢) وقال الراجز:\nنحن حفرنا للحجيج سَجْلهْ ... نابتة فوق شفاها بقلهْ (٣)\nفمعنى الآية: كنتم على طرف حفرة من النار، ليس بينكم وبين الوقوع فيها إلّا أن تموتوا على كفركم، ﴿فَأَنقَذَكُم﴾ الله (٤) ﴿مِنْهَا﴾ بالإيمان.\nوبلغنا أن أعرابيًّا سمع ابن عباس ﵄ وهو (٥) يقرأ هذِه الآية فقال: والله ما أنقذهم (٦) منها وهو يريد أن يوقعهم فيها، فقال ابن عباس: خذوها من غير فقيه (٧) ﴿كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ﴾.\n_________\n= وزكريا بن خالد الهمدانيّ الكوفيّ، ثقة، وكان يدلس كما في \"تقريب التهذيب\" حح ١/ ٢٦١.\nوانظر: \"صحيح ابن حبّان\" كما في \"الإحسان\" ١/ ٤٦٩.\n(١) انظر: \"تاج العروس\" للزبيدي ١٩/ ٥٧٨ (شفى)، \"المحيط في اللغة\" لإسماعيل ابن عباد ٧/ ٣٨٨ (شفى).\n(٢) التوبة: ١٥٩.\n(٣) انظر الرجز في \"جامع البيان\" للطبري ٤/ ٣٦ بلفظه ولم ينسبه لأحد.\nوانظر: \"أخبار مكة\" للأزرقيّ ٢/ ٢١٧، \"معجم البلدان\" لياقوت ٣/ ٢٦١، \"معجم ما استعجم\" للبكري (٧٢٤)، \"الروض الأنف\" للسهيلي ١/ ١٧٥.\n(٤) من (ن).\n(٥) من (ن).\n(٦) في الأصل: أنقذكم. والمثبت من (س)، (ن).\n(٧) ذكره السيوطيّ في \"الدر المنثور\" ٢/ ١٠٩، وعزاه لعبد بن حميد، وذكره أبو حيان في \"البحر المحيط\" ٣/ ٢٢ عن ابن عباس بلفظه، من غير سند.","vol":"9","page":120},{"text":"<span data-type=\"title\" id=toc-763>١٠٤ </span>- في قوله -﷿-: ﴿وَلْتَكُنْ مِنْكُمْ أُمَّةٌ﴾\nأي: ولتكونوا أمة، (من) صلة (١) كقوله تعالى: ﴿فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ﴾ (٢)، (لم يرد اجتناب بعض الأوثان) (٣) إنما أراد: اجتنبوا الأوثان فإنها رجس، واللام في قوله ﴿وَلْتَكُن﴾ لام الأمر (٤) ﴿يَدْعُونَ إِلَى الْخَيْرِ﴾ أي: الإسلام ﴿وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾.\n[٨٥٣] أخبرنا ابن فنجويه (٥)، ثنا هارون بن محمد بن هارون العطّار (٦)، حدثنا (٧) يوسف بن عبد الله بن ماهان (٨) ثنا علي بن عبد الله (٩)، حدثنا سفيان بن عيينة (١٠)، عن عمرو بن دينار (١١) قال:\n_________\n(١) ذهب بعضهم إلى أن (من) هاهنا للتبعيض أو لبيان الجنس.\nانظر: \"البحر المحيط\" لأبي حيان ٣/ ٢٣، \"شرح المفصل\" لابن يعيش ١٣/ ٨، \"معاني الحروف\" للرمّاني (ص ٩٧).\n(٢) الحج: ٣٠.\n(٣) من (س).\n(٤) انظر بيان ذلك في: \"الكشاف\" للزمخشري ١/ ٦٠٤، \"التبيان\" للطوسي ٢/ ٥٤٨، \"معاني القرآن\" للنحاس ١/ ٤٥٥.\n(٥) الحسين بن محمد بن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) هارون بن محمد بن هارون العطّار، لم أجده.\n(٧) في الأصل: بن، والمثبت من (ن).\n(٨) لم أجده.\n(٩) علي بن عبد الله بن جعفر المديني، الإمام، الثقة، الثبت.\n(١٠) ثقة، إمام.\n(١١) عمرو بن دينار المكي الأثرم، ثقة، ثبت.","vol":"9","page":121},{"text":"سمعت ابن الزبير (١) يقرأ: (ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر ويستعينون بالله على ما أصابهم (٢).\nوروي مثله عن عثمان بن عفان ﵁ (٣) (٤).\n_________\n(١) عبد الله بن الزبير بن العوام الأسدي - ﵁ -، الصحابي المشهور.\n(٢) [٨٥٣] الحكم على الإسناد:\nفيه من لم أجده.\n(٣) في \"جامع البيان\" للطبري ٤/ ٣٨: عن ابن الزبير، وفي \"المحرر الوجيز\" لابن عطية ٣/ ٢٥٦: عن عثمان بن عفّان وابن مسعود وابن الزبير، وفي \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٦٥: عن عثمان بن عفّان.\n(٤) عتبر جمع من أهل العلم أن الزيادة ليست من القرآن بل تفسير للآية، غلط فيه بعض الناقلين فألحقه بألفاظ القرآن، واستدلوا أن عثمان - ﵁ - لم يكتبها في مصحفه الَّذي هو إمام المسلمين، وإنما ذكرت للوعظ والإرشاد والتوضيح والبيان لدلالة الآية.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٦٥ - ١٦٦، \"البحر المحيط\" لأبي حيان ٣/ ٢٤، \"قطف الأزهار\" للسيوطي ١/ ٦٢١.","vol":"9","page":122},{"text":"فصل في الأمر بالمعروف، والنهي عن المنكر\n[٨٥٤] أخبرنا أحمد بن أبيّ (١)، ثنا الهيثم بن كليب (٢)، ثنا العسقلاني (٣)، ثنا بقية بن الوليد (٤) (عن حسان بن سليمان) (٥) (٦) عن الحسن (٧)، عن النبي -ﷺ- قال: \"من أمر بالمعروف فهو خليفة الله في أرضه، وخليفة رسوله، وخليفة كتابه\" (٨).\n_________\n(١) أحمد بن أبيّ أبو عمرو الفراتيّ، لم يذكر بجرح أو تعديل.\n(٢) الهيثم بن كليب، ثقة.\n(٣) عيسى بن أحمد أبو يحيى العسقلاني، ثقة، يغرب.\nانظر: \"تهذيب الكمال\" للمزي ١٤/ ٥٣١، \"تهذيب التهذيب\" لابن حجر ٨/ ١٨٥.\n(٤) بقية بن الوليد أبو محمد الحمصيّ، صدوق، كثير التدليس عن الضعفاء.\n(٥) لم أجده.\n(٦) سقط في جميع النسخ، وفي \"الكاف الشاف\" لابن حجر ١/ ٣٩٧: عن أبي نضرة. انتهى.\nوهو: المنذر ابن مالك العبديّ البصريّ: ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٧٥، \"تهذيب التهذيب\" لابن حجر ١٠/ ٣٠٢.\n(٧) الحسن بن أبي الحسن بن يسار البصري، الإمام، ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(٨) [٨٥٤] الحكم على الإسناد:\nمرسل، وشيخ المصنف لم يذكر بجرح أو تعديل، وفيه من لم أجده، وبقيّة مدلّس، وقد عنعن.\nالتخريج:\nلم أجده في \"مسند ابن كليب\" المطبوع، لكن أخرج علي بن معبد في كتاب \"الطاعة والمعصية\" كما في \"الكاف الشاف\" لابن حجر ١/ ٣٩٧ عن بقيّة به مثله، =","vol":"9","page":123},{"text":"[٨٥٥] وأخبرنا أبو عمرو الفراتيّ (١)، ثنا أبو موسى (٢) ثنا مسدد (٣) ثنا جبارة (٤) (٥) ثثا شريك (٦)، عن سماك بن حرب (٧)، عن عبد الله بن عصرِة (٨) (٩) عن درة بنت أبي لهب - ﵂ - (١٠) قالت: جاء رجل إلى النبي\n_________\n= وإسناده مرسل، \"تخريج أحاديث وآثار الكشاف\" للزيلعي ١/ ٢١٣، وروى ابن عدي في \"الكامل\" ٧/ ٢٣١ من طريق كادح القرنيّ عن عبد الله ابن لهيعة، عن ابن أبي حبيب، عن مسلم بن جابر الصدفيّ عن عبادة مرفوعًا مثله.\nقال ابن حجر في \"الكاف الشاف\" ١/ ٣٩٧: وكادح ساقط.\nوانظر: \"ميزان الاعتدال\" ٣/ ٣٩٩.\n(١) أبو عمرو الفراتيّ هو أحمد بن أبيّ، لم يُذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) مسدد بن مسرهد الحافظ الثقة.\n(٤) في الأصل: جنادة، والمثبت من (س)، (ن).\n(٥) جُبارة بن المُغلِّس: ضعيف.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ١/ ٢٠٨، \"الطبقات الكبرى\" لابن سعد ٦/ ٤١٥.\n(٦) شريك بن عبد الله النخعيّ، صدوق يخطئ.\n(٧) سماك بن حرب البكريّ: صدوق، وقد تغيّر بأخرة، فكان ربما يُلقن.\n(٨) عبد الله بن عميرة الكوفيّ، مقبول.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٤٣٨، \"تهذيب الكمال\" للمزي ١٠/ ٣٩٠.\n(٩) جاء في مصادر التخريج: عن زوج درّة بنت أبي لهب، وذكر ابن سعد في \"الطبقات الكبرى\" ٤/ ٢٤٩، ٨/ ٥٠ أن درّة بنت أبي لهب تزوجت من الحارث ابن عامر بن نوفل، وقد قتل يوم بدر كافرًا، ثم كانت تحت دحية بن خليفة بن فروة الكلبيّ. انتهى، ودحية صاحب رسول الله - ﷺ -: شهد أحدًا وما بعدها.\nانظر: \"أسد الغابة\" لابن الأثير ٢/ ١٩٧.\n(١٠) درّة بنت أبي لهب بنت عم النبي -ﷺ-. =","vol":"9","page":124},{"text":"- ﷺوهو على المنبر- فقال: يا رسول الله من خير الناس؟ قال: \" آمرهم با لمعروف، وأنها هم عن المنكر، وأتقاهم لله، وأوصلهم\" (١).\n[٨٥٦] وأخبرنا أبو عمرو الفراتيّ (٢)، أنبأنا أبو نصر السرجسيّ (٣)، ثنا محمد بن الفضل (٤)، ثنا إبراهيم بن يوسف (٥)، ثنا أبو حفص (٦)، عن طلحة (٧)، عن عطاء (٨)، عن ابن عباس ﵄ قال: قلنا: يا رسول الله، لئن لم نأمر بالمعروف حتَّى لا\n_________\n= انظر: \"الطبقات الكبرى\" لابن سعد ٨/ ٥٠، \"أسد الغابة\" لابن الأثير ٧/ ١٠٣.\n[٨٥٥] الحكم على الإسناد:\nضعيف، جبارة بن المغلس: ضعيف، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرج أحمد في \"المسند\" ٦/ ٤٣٢ (٢٧٤٣٤)، والطبراني في \"المعجم الكبير\" ٢٤/ ٢٥٧ (٦٥٧) عن شريك به بنحوه.\nوانظر: \"الإصابة\" لابن حجر ٨/ ١٢٨.\nقال الساعاتي في \"الفتح الربّاني\" ١٩/ ٢٨ (٣٨): وفي إسناده زوج درّة، لم يعرف.\n(٢) أحمد بن أبيّ، أبو عمرو الفراتيّ الأستوائي، لم يُذكر بجرح أو تعديل.\n(٣) منصور بن محمد بن منصور، أبو نصر السرجسيّ، لم يُذكر بجرح أو تعديل.\n(٤) محمد بن الفضل بن العباس، أبو عبد الله البلخي، ضعيف.\n(٥) إبراهيم بن يوسف بن ميمون بن قدامة، أبو إسحاق الباهلي البلخي، صدوق نقموا عليه الإرجاء.\n(٦) لم أجده.\n(٧) طلحة بن عمرو المكيّ؛ متروك.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٣٤٠، \"تقريب التهذيب\" لابن حجر ٢/ ٣٧٩.\n(٨) عطاء بن أبي رباح، الإمام، الثقة، الفقيه.","vol":"9","page":125},{"text":"يبقى من المعروف شيء إلّا عملنا به (١)، ولا ننهى عن المنكر حتَّى لا يبقى من المنكر شيء إلّا انتهينا عنه، ولم نأمر بالمعروف، ولم ننه عن المنكر. فقال: \"مروا بالمعروف وإن لم تعملوا به كله (٢)، وانهوا عن المنكر، وإن لم تنتهوا عنه كله\" (٣).\n_________\n(١) من (س).\n(٢) من (س)، (ن).\n(٣) [٨٥٦] الحكم على الإسناد:\nضعيف جدًّا؛ طلحة بن عمرو، متروك، ومحمد بن الفضل بن العباس: ضعيف، وشيخ المصنف وشيخ شيخه لم يُذكر: بجرح أو تعديل.\nالتخريج:\nلم أجده من رواية عطاء عن ابن عباس، لكن أخرج البيهقيّ في \"شعب الإيمان\" ٦/ ٨٩ (٧٥٧٠)، وابن أبي الدنيا في \"الأمر بالمعروف\" (ص ٦١) من طريق طلحة ابن عمرو عن عطاء قال: سمعت أبا هريرة يقول: قلنا: يا رسول الله - ﷺ - .. فذكر نحوه.\nوأشار البيهقيّ إلى تضعيفه، وقال الشيخ الألباني في \"سلسلة الأحاديث الضعيفة\" (٢٢٨٣): ولكن طلحة هذا متروك الحديث.\nورواه ابن عدي في \"الكامل\" ٢/ ٣١٧ في ترجمة شيخه محمد بن أحمد بن عيسى أبي الطيّب المروذيّ، ثنا الحسن بن عرفة، ثنا المحاربي، عن العلاء بن المسيّب، عن عطاء، عن أبي هريرة مرفوعًا نحوه وأعلّه بشيخه، فقال: يضع الحديث.\nوقال الألباني في \"سلسلة الأحاديث الضعيفة\" ٥/ ٣٠٨: ضعيف جدًّا.\nوانظر: \"فيض القدير\" للمناوي ٥/ ٦٦٦، \"ضعيف الجامع الصغير\" للألباني (ص ٧٦٠) (٥٢٥٩).\nوروي من حديث أنس بن مالك، فقد أخرج الطبراني في \"المعجم الصغير\" ٢/ ٧٨، و\"المعجم الأوسط\" كما في \"مجمع البحرين\" للهيثمي ٧/ ٢٣٩ (٤٣٨٣) =","vol":"9","page":126},{"text":"[٨٥٧] حدثنا أبو عبد الله محمد بن أحمد بن يعقوب المزكيّ (١)،\nثنا أبو العباس محمد بن يعقوب الأصم (٢)، ثنا عبد الله بن أسامة (٣)، ثنا أسيد بن زيد الجمّال (٤)، عن يحيى بن سلمة بن كهيل (٥) عن\n_________\n= من طريق عبد السلام بن عبد القدوس بن حبيب حدثني أبي عن جدي عبد القدوس بن حبيب، عن الحسن، عن أنس بن مالك مرفوعًا نحوه.\nقال الهيثميّ في \"مجمع الزوائد\" ٧/ ٢٧٧: رواه الطبرانيّ في \"الصغير\" و\"الأوسط\" من طريق عبد السلام بن عبد القدوس بن حبيب عن أبيه وهما ضعيفان.\nوانظر: \"كنز العمال\" للمتقي الهندي ٣/ ٦٦ (٥٥٢٢)، وقال الألباني في \"سلسلة الأحاديث الضعيفة\" ٥/ ٣٠٨: بل ضعيف جدًّا.\nوعبد القدوس بن حبيب الكلاعيّ: قال عبد الرزاق: ما رأيت ابن المبارك يفصح بقوله كذّاب إلّا لعبد القدوس.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ٣٨٢، \"الكشف الحثيث\" لبرهان الدين الحلبي (٤٥٤).\n(١) محمد بن أحمد بن يعقوب النيسابوريّ المزكيّ: كان محدثًا نحويُّا أديبًا، لم يُذكر بجرح أو تعديل.\n(٢) محمد بن يعقوب الأصم، الإمام، المحدث، مسند العصر، ثقة.\n(٣) لم أجده.\n(٤) أسيد بن زيد الجمّال: ضعيف.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ١/ ١٤٤، \"تهذيب الكمال\" للمزي ٢/ ٢٥٤.\n(٥) يحيى بن سلمة بن كهيل -بالتصغير- متروك وكان شيعيًّا.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ٤/ ٨٦، \"تهذيب الكمال\" للمزي ٢٠/ ١١٣.","vol":"9","page":127},{"text":"أبيه (١)، عن الشعبيّ (٢)، عن النعمان بن بشير ﵁ (٣) قال: قال رسول الله - ﷺ -: \"مثل الفاسق في القوم كمثل قوم ركبوا سفينة فاقتسموها، فصار لكل إنسان منهم نصيب، فأخذ رجل منهم فأسًا فجعل ينقر في موضعه، فقال له أصحابه: أي شيء تصنع تريد أن تغرق وتغرقنا؟ ! قال: هو مكاني. فإن أخذوا على يده نجوا ونجا، وإن تركوه غرق وغرقوا\" (٤).\n_________\n(١) سلمة بن كهيل الحضرمي أبو يحيى الكوفيّ، ثقة.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ٢/ ٦٠، \"تهذيب الكمال\" للمزي ٧/ ٤٥٧.\n(٢) عامر بن شراحيل الشعبيّ، إمام، ثقة.\n(٣) الصحابي المشهور.\n(٤) [٨٥٧] الحكم على الإسناد:\nضعيف جدًّا؛ أسيد بن زيد: ضعيف، وشيخ المصنف لم يذكر بجرح أو تعديل، وأصل الحديث ثابت صحيح.\nالتخريج:\nلم أجد من أخرج هذا اللّفظ بهذا الإسناد، ولكن أخرج البخاري كتاب الشهادات باب القرعة في المشكلات. (٢٦٨٦)، وانظر (٢٤٩٣) والترمذي في كتاب الفتن في باب ما جاء في تغيير المنكر باليد (٢١٧٣)، والبغوي في \"شرح السنّة\" ٧/ ٣٥٥ (٤٠٤٦) عن الأعمش عن الشعبيّ عن النعمان بن بشير مرفوعًا بلفظ: \"مثل القائم على حدود الله والمدهن فيها كمثل قوم استهموا على سفينة فأصاب بعضهم أعلاها وبعضهم أسفلها ... \" فذكر نحوه،\nوانظر: \"شعب الإيمان\" للبيهقي ٦/ ٩١ (٧٥٧٦)، \"المسند\" للإمام أحمد ٤/ ٢٦٨ (١٨٣٦١).","vol":"9","page":128},{"text":"وقال علي بن أبي طالب ﵁: أفضل الجهاد الأمر بالمعروف والنهي عن المنكر وشنآن (١) الفاسقين، فمن أمر بالمعروف شد ظهر المؤمن، ومن نهى عن المنكر أرغم أنف المنافق، ومن شنِئ الفاسقين وغضب لله، غضب الله له (٢).\nوقال أبو الدرداء ﵁: لتأمرن بالمعروف، ولتنهون عن المنكر، أو ليسلطنّ الله عليكم سلطانًا ظالمًا، لا يجلّ كبيركم، ولا يرحم صغيركم، ويدعو خياركم فلا يستجاب لهم، ويستنصرون فلا ينصرون، ويستغفرون فلا يغفرون (٣). وقال حذيفة ﵁: يأتي على الناس زمان لأن يكون فيهم جيفة (٤) حمار أحب إليهم من مؤمن يأمرهم بالمعروف، وينهاهم عن المنكر (٥).\n_________\n(١) شنِئ الشيء وشناه: أبغضه.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٢٠٧، \"ترتيب القاموس\" للزاوي ٢/ ٧٥٨) (شنأ).\n(٢) أخرج أبو نعيم في \"حلية الأولياء\" ١/ ٧٤، في ترجمة علي بن أبي طالب - ﵁ -، من رواية خلاس بن عمرو قال: كنا جلوسًا عند علي بن أبي طالب - ﵁ - إذ أتاه رجل من خزاعة .. فذكر خبرًا طويلا، إلى أن قال: والجهاد أربع شعب ... الحديث.\nقال ابن حجر في \"الكاف الشاف\" ١/ ٣٩٧: وهو من طريق إسحاق بن بشر عن مقاتل، وهما ساقطان.\n(٣) لم أجد من ذكره.\n(٤) الجيفة -بالكسر- جثّة الميّت وقد أنتن.\nانظر: \"تاج العروس\" للزبيدي ١٢/ ١٢٦ (جيف)، \"المحيط في اللغة\" لإسماعيل ابن عباد ٧/ ١٩٧ (جيف).\n(٥) لم أجد من ذكره.","vol":"9","page":129},{"text":"وقال الثوريّ: إذا كان الرجل محببًا في جيرانه، محمودًا عند إخوانه، فاعلم أنَّه مداهن (١).\n\n<span data-type=\"title\" id=toc-764>١٠٥ </span>- قوله -﷿- ﴿وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ﴾ الآية.\nقال أكثر المفسرين: هم اليهود والنصارى (٢) وقال بعضهم: هم المبتدعة (٣) من هذِه الأمة (٤).\nأخبرنا أبو عبد الله الحسين بن محمد بن الحسين (بن فنجويه) (٥) (٦) قال: حدثنا أحمد بن جعفر بن حمدان (٧)، ثنا أبو بكر\n_________\n(١) الإدْهَان: اللين والمصانعة.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٥/ ٤٤٥ (دهن)، \"تاج العروس\" للزبيدي ١٨/ ٢١١ (دهن).\n(٢) هو قول الربيع بن أنس البكريّ، والحسن البصري الإمام، كما في \"جامع البيان\" للطبري ٤/ ٣٩، وانظر: \"التبيان\" للطوسي ٢/ ٥٥٠، \"الكشاف\" للزمخشري ١/ ٦٠٦، \"المحرر الوجيز\" لابن عطية ٣/ ٢٥٧.\n(٣) البدعة تتباين وتختلف في مراتبها فمنها بدعة محرمة، ومنها بدعة مكروهة.\nانظر: \"الاعتصام\" للشاطبيّ ٢/ ٣٦ - ٣٧.\n(٤) لعل هذا تفسير لمعنى الآية، قال أبو حيّان في \"البحر المحيط\" ٣/ ٢٤: فإن مبتدعة هذِه الأمة والحرورية لم يكونوا إلَّا بعد موت النبيّ - ﷺ - بزمان. انتهى مختصرًا.\nانظر: \"زاد المسير\" لابن الجوزي ١/ ٣٥٢، \"معاني القرآن\" للزجاج ١/ ٤٥٣.\n(٥) الحسين بن محمد بن فنجويه، ثقة، صدوق، روى أحاديث مناكير.\n(٦) من (ن).\n(٧) أحمد بن جعفر بن حمدان بن مالك أبو بكر القطيعيّ، ثقه، اختلط في آخر عمره.","vol":"9","page":130},{"text":"محمد بن فرج الأصبهانيّ (١)، قال: حدثنا محمد بن يحيى بن فيّاض (٢)، ثنا عمر بن يونس اليماميّ (٣) قال: حدثني عكرمة بن عمّار (٤) قال: حدثنا (عبد الله بن شدّاد) (٥) قال: وقف أبو أمامة ﵁ (٦) وأنا معه على رؤوس الحرورية (٧) بالشام عند باب حمص أو دمشق فقال: كلاب النار، كلاب النار، مرتين أو ثلاثًا، شر قتلى تظل السماء، وخير القتلى قتلاهم، ودمعت عينا أبي أمامة ﵁، فقال رجل: أرأيت قولك لهؤلاء\n_________\n(١) محمد بن الفرج أبو بكر الفقيه: كان خيّرًا فاضلا.\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ١٥٩، \"طبقات المحدثين بأصبهان\" لأبي الشيخ ٣/ ١٣٩.\n(٢) محمد بن يحيى بن فيّاض أبو الفضل البصري، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢١٨، \"تهذيب التهذيب\" لابن حجر ٩/ ٥٢٠\n(٣) عمر بن يونس اليماميّ، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٦٤، \"تهذيب التهذيب\" لابن حجر ٧/ ٥٠٦.\n(٤) عكرمة بن عمّار العجلي اليماميّ، صدوق يغلط، ولم يكن له كتاب.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣٠، \"تهذيب التهذيب\" لابن حجر ٧/ ٢٦١.\n(٥) كذا في جميع النسخ، وفي مصادر التخريج: شدّاد بن عبد الله. وهو القرشي: ثقة يرسل.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٤٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٠٧.\n(٦) صدي بن عجلان أبو أمامة الباهلي - ﵁ -، صحابي مشهور.\n(٧) الحرورية: هم الخوارج الذين خرجوا على عليّ بن أبي طالب، نسبة إلى حروراء قرية بظاهر الكوفة وقد تقدّم.","vol":"9","page":131},{"text":"القتلى: شر قتلى تظل السماء، وخير قتلى قتلاهم، أشيء من قبل رأي رأيته (أم بشيء سمعته من رسول الله - ﷺ -؟) (١) قال: إذًا أنا لجريء، لو لم أسمعه من رسول الله - ﷺ - إلَّا مرة، أو مرتين -حتَّى عدّ سبع مرات- ما حدثت به. فقال الرجل: فإني رأيتك دمعت عيناك، قال: هي (٢) رحمة، رحمتهم؛ لأنهم كانوا مؤمنين فكفروا بعد إيمانهم، ثم قرأ: ﴿وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ﴾ إلى قوله: ﴿أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ﴾ (٣) (٤).\n_________\n(١) ساقطة من الأصل، والمثبت من (س)، (ن).\n(٢) من (ن).\n(٣) [٨٥٨] الحكم على الإسناد:\nحسن، وعكرمة بن عمّار وثقه علي بن المديني ويحيى بن معين.\nانظر: \"تهذيب الكمال\" للمزي ١٣/ ١٥٩.\nالتخريج:\nأخرج الحاكم في \"المستدرك\" (٢٦٥٤) من طريق أبي حذيفة النهديّ، وفي رواية من طريق النضر بن محمد (٢٦٥٥) ثنا عكرمة بن عمّار به نحوه، وفي رواية أبي حذيفة: عند باب دمشق. بدون شك. قال الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرّجاه، ووافقه الذهبيّ، والغالب على هذا المتن طرق حديث أبي غالب عن أبي أمامة، وقد تقدّم.\nوينظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢/ ٥٩٤، \"جامع الترمذي\" في أبواب التفسير في تفسير سورة آل عمران (٣٠٠٠)، \"سنن ابن ماجة\" في المقدمة في باب في ذكر الخوارج (١٧٣)، \"المعجم الكبير\" للطبراني ٨/ ٣٢٦ (٨٠٤٩)، \"الشريعة\" للآجريّ ١/ ٣٦٤ - ٣٦٥.\n(٤) ورد في جميع النسخ: وقال أبو أمامة: وهم الحرورية. والقول مكرر، والحذف أولى.","vol":"9","page":132},{"text":"[٨٥٩] وأخبرني ابن فنجويه (١)، حدثنا عمر بن الخطاب (٢)، قال: ثنا عبد الله بن الفضل (٣)، ثنا سويد بن سعيد (٤) قال: ثنا صالح بن موسى (٥)، عن عبد الملك بن عمير (٦)، عن قبيصة بن جابر (٧)، أن عمر بن الخطاب (٨) ﵁ لما نزل بابًا من أبواب دمشق يقال له: الجابية (٩). حمد الله وأثنى عليه بما هو أهله، ثم قال: قام فينا رسول الله -ﷺ- كمقامي فيكم ثم قال: \"من سرّه أن يسكن في بحبحة (١٠) الجنَّة فليلتزم الجماعة، فإن الشيطان مع الفذ، وهو مع\n_________\n(١) الحسين بن محمد ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ربما يكون الراسبي أو العنبري، ولم يتبين لي من هو.\n(٣) لم أجده.\n(٤) سويد بن سعيد، صدوق في نفسه، إلّا أنَّه عمي فصار يتلقن ما ليس من حديثه.\n(٥) صالح بن موسى بن إسحاق الكوفي، متروك.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ٢/ ١٣٣، \"تهذيب الكمال\" للمزي ٩/ ٥٦.\n(٦) عبد الملك بن عمير القبطيّ؛ ثقة تغيّر حفظه، وربما دلّس.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٥٢١، \"تهذيب الكمال\" للمزي ١٢/ ٧٢.\n(٧) قبيصة بن جابر أبو العلاء الكوفيّ؛ ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٢٢، \"تهذيب الكمال\" للمزي ١٥/ ٢١٠.\n(٨) صحابي مشهور.\n(٩) الجابية: قرية من أعمال دمشق، وأصله في اللغة الحوض الَّذي يجبى فيه الماء للإبل.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٩١.\n(١٠) كذا في النسخ، وفي هامش (ن) عند هذا الموضع: بحبوحة. وهو الصحيح، =","vol":"9","page":133},{"text":"الاثنين أبعد\" (١).\n_________\n= وبحبوحة كل شيء وسطه، يعني: وسط الجنَّة.\nانظر: \"غريب الحديث\" للهروي ١/ ٣١٩، \"الفائق\" للزمخشري ١/ ٦٤.\n(١) [٨٥٩] الحكم على الإسناد:\nضعيف جدًّا؛ صالح بن موسى: متروك، وفيه من لم يتبين لي، والحديث صحيح من غير هذا الوجه.\nالتخريج:\nأخرج ابن أبي شيبة في \"المصنف\" ١١/ ٢١٧ (٣٢٩٥٢)، وذكره العقيلي في \"الضعفاء\" ٣/ ٣٠٢ من طريق يحيى بن يعلى أبي المُحيّاة التيميّ، عن عبد الملك بن عمير، عن قبيصة بن جابر، عن عمر نحوه مختصرًا، وأبو المحيّاة: ثقة كما في \"تقريب التهذيب\" لابن حجر ٢/ ٣٦٠، وأخرج الطيالسيّ في \"المسند\" ١/ ٣٤، وأحمد في \"المسند\" ١/ ٢٦ (١٧٧)، وابن ماجة في كتاب الأحكام في باب كراهية الشهادة لمن لم يستشهد (٢٣٦٣)، وابن حبّان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٣٦ (٤٥٧٦)، والخطيب في \"تاريخ بغداد\" ٢/ ١٨٧ عن عبد الملك بن عمير، عن جابر بن سمرة قال: خطبنا عمر بن الخطاب ... فذكر خبرًا طويلا .. إلى أن قال: عليكم بالجماعة، وإياكم والفرقة ... الحديث.\nقال الألبانيّ في \"صحيح سنن ابن ماجة\" (١٩٢٧): صحيح. وله شاهد من حديث عبد الله بن عمر ﵄، كما في \"سنن الترمذيّ\" في أبواب الفتن في باب ما جاء في لزوم الجماعة (٢١٦٥)، \"السنن الكبرى\" للبيهقيّ ٧/ ٩١، \"المستدرك\" للحاكم ١/ ١٩٨ عنه عن عمر بنحوه.\nقال الترمذيّ: هذا حديث حسن صحيح غريب من هذا الوجه، وقال الألبانيّ في \"صحيح سنن الترمذي\" ٢/ ٢٣٢: صحيح.\nوله شاهد من حديث عامر بن سعد بن أبي وقاص، عن أبيه قال: وقف عمر بن الخطاب بالجابية ... فذكر نحوه، أخرجه الحاكم في \"المستدرك\" ١/ ١٩٩ وصححه ووافقه الذهبيّ.","vol":"9","page":134},{"text":"<span data-type=\"title\" id=toc-765>١٠٦ </span>- (قوله ﷿) (١) ﴿وَأُولَئِكَ لَهُمْ عَذَابٌ عَظِيمٌ * يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ﴾\n﴿يَوْمَ﴾ نصب على الظرف، أي: في يوم، وانتصاب الظروف على التشبيه بالمفعول (٢) قرأ يحيى بن وثاب: (تِبيض وتِسود) بكسر التائين على لغة تميم (٣)، وقرأ الزهريّ: (تبياض وتسواد) (٤).\nومعنى الآية: يوم تبيض وجوه المؤمنين، وتسود وجوه الكافرين، وقيل: تبيض وجوه المخلصين، وتسود وجوه المنافقين (٥).\nوقال عطاء: تبيض وجوه المهاجرين والأنصار، وتسود وجوه بني قريظة والنضير (٦).\n_________\n(١) من (ن).\n(٢) انظر: \"الكشاف\" للزمخشري ١/ ٦٠٧، \"التبيان\" للطوسي ٢/ ٥٥١، \"المحرر الوجيز\" لابن عطية ١/ ٤٨٧.\n(٣) انظر: \"معاني القرآن\" للزجاج ١/ ٤٥٤، \"إعراب القرآن\" للنحاس ١/ ٣٩٩، \"الدر المصون\" للسمين الحلبي ٢/ ١٨١.\n(٤) في \"المحرر الوجيز\" لابن عطية: عن الزهريّ، وهي لغة، ومن غير نسبة في \"الكشاف\" للزمخشري ٣/ ٢٥٩، ١/ ٦٠٧ قال الزجّاج في \"معاني القرآن\" ١/ ٤٥٤: وهو جيد في العربية إلَّا أن المصحف ليست فيه.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٤٥٣.\n(٥) هو قول الحسن كما في \"جامع البيان\" للطبري ٤/ ٤٠ - ٤١، \"المحرر الوجيز\" لابن عطية ١/ ٤٨٧، \"الكشاف\" للزمخشري ٧/ ٦٠١.\n(٦) انظر قول عطاء في \"الكشاف\" للزمخشري ١/ ٦٠٧، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٦٧.","vol":"9","page":135},{"text":"[٨٦٠] وحدثنا أبو علي السيوريّ (١)، ثنا (علي بن محمد) (٢) أبو الحسن بن سَخْتُويه (٣)، ثنا أبو محمد بن الحسن الأنْمَاطِيّ (٤)، أخبرنا الحسن بن عرفة (٥)، ثنا علي بن قدامة (٦)، ثنا ميسرة بن عبد ربه (٧)، عن عبد الكريم الجزريّ (٨)، عن سعيد بن جبير (٩)، عن ابن عباس (١٠) ﵄ في قوله ﷿: ﴿يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ﴾ قال:\n_________\n(١) الحسين بن محمد بن علي، أبو علي السيُّوري النيسابوريّ، ثقة، كثير الحديث.\nانظر: \"الأنساب\" للسمعاني ٧/ ٢٣٢، \"الإكمال\" لابن ماكولا ٤/ ٤٦٢.\n(٢) الزيادة من (ن).\n(٣) لم أجده، وسختويه: بفتح السين وسكون الخاء وضم التاء.\nانظر: \"الأنساب\" للسمعاني ٧/ ٥٢ - ٥٣.\n(٤) الحسن بن أحمد بن الربيع الأنماطيّ أبو محمد، ثقة.\nانظر: \"تاريخ بغداد\" للخطيب ٧/ ٢٨٢.\n(٥) ابن يزيد العبديّ، صدوق.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ١٦٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٩٣.\n(٦) علي بن قدامة الوكيل، فيه لين.\nانظر: \"لسان الميزان\" لابن حجر ٤/ ٢٩١، \"تاريخ بغداد\" للخطيب ١٢/ ٥٠.\n(٧) ميسرة بن عبد ربه الفارسي، كذاب مشهور.\n(٨) عبد الكريم بن مالك الجزري الحرانيّ؛ ثقة، متقن.\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ١٨٠، \"تقريب التهذيب\" لابن حجر ١/ ٥١٦.\n(٩) سعيد بن جبير الأسدي، مولاهم الثقة، الثبت، الفقيه.\n(١٠) الصحابي الجليل.","vol":"9","page":136},{"text":"تبيض وجوه أهل السنة وتسود وجوه أهل البدعة (١).\nقال الكلبيّ (٢) (عن أبي صالح) (٣) (٤) عن ابن عباس (٥) ﵄: إذا كان يوم القيامة رفع لكل قوم ما كانوا يعبدون، فيسعى كل قوم إلى ما كانوا يعبدون، وهو قوله تعالى: ﴿نُوَلِّهِ مَا تَوَلَّى﴾ (٦) فإذا انتهوا إليه حزنوا فتسود وجوههم من الحزن، ويبقى أهل القبلة واليهود (٧) والنصارى لم يعرفوا شيئًا مما رُفع لهم فيها، فيأتيهم الله ﷿، فيسجد له من كان يسجد له في دار الدنيا مطيعًا مؤمنًا، ويبقى أهل الكتاب والمنافقون كما هم لا يستطيعون السجود، ثم يؤذن لهم فيرفعون رؤوسهم، ووجوه المؤمنين مثل الثلج بياضًا، والمنافقون وأهل الكتاب قيام كأن في ظهورهم السفافيد (٨)، فإذا\n_________\n(١) ذكره الواحديّ في \"الوسيط\" ١/ ٤٧٥، والسيوطيّ في \"قطف الأزهار\" ١/ ٦٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٦٧، عن ابن عباس بلفظه.\n[٨٦٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا، ميسرة بن عبد ربه: كذاب مشهور.\n(٢) محمد بن السائب الكلبي، متهم بالكذب.\n(٣) من (س)، (ن).\n(٤) باذام أبو صالح مولى أم هانئ، ضعيف، يدلس، قال ابن معين: إذا روى عنه الكلبي فليس بشيء.\n(٥) الصحابي الجليل.\n(٦) يونس: ٢٦.\n(٧) من (ن).\n(٨) السَّفّود، كتنور: حديدة ذات شعب معقّفة يشوى بها اللحم، وجمعه سفافيد. =","vol":"9","page":137},{"text":"نظروا إلى وجوه المؤمنين وبياضها حزنوا حزنًا شديدًا، فاسودت وجوههم، فيقولون: ربنا سوّدت وجوه من كان يعبد غيرك، فما لنا سودت وجوهنا، فوالله ربنا ما كنا مشركين. فيقول الله تعالى للملائكة: ﴿انْظُرْ كَيْفَ كَذَبُوا عَلَى أَنْفُسِهِمْ﴾ (١) (٢).\nقال أهل المعاني: ابيضاض الوجوه: إشراقها واستبشارها وسرورها بعملها وثواب الله، واسودادها: حزنها وكآبتها وكسوفها بعملها وبعذاب الله، يدل علية قوله تعالى: ﴿لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ﴾ (٣) (٤)، وقوله: ﴿وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ﴾ (٥)،\n_________\n= انظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٢٨٨، \"لسان العرب\" لابن منظور ٣/ ٢١٨، \"تاج العروس\" للزبيدي ٥/ ٢٣ (سفد).\n(١) الأنعام: ٢٤.\n(٢) الحكم على الإسناد:\nضعيف جدًّا، الكلبي: متهم بالكذب، وباذام: ضعيف يدلس، وما رواه عنه الكلبي ليس بشيء.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٢/ ٨٧ عن الكلبي به مثله. والكلبيّ متهم.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٦٦.\n(٣) يونس: ٢٦.\n(٤) انظر: \"الجامع لأحكام القرآن\" للفرطبي ٤/ ١٦٥ - ١٦٧، \"معاني القرآن\" للزجاج ١/ ٤٥٣، \"معاني القرآن\" للنحاس ١/ ٤٥٦.\n(٥) يونس: ٢٧.","vol":"9","page":138},{"text":"وقوله تعالى ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣) وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ (٢٤)﴾ (١)، وقوله: ﴿وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ (٣٨) ضَاحِكَةٌ مُسْتَبْشِرَةٌ (٣٩) وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ (٤٠) تَرْهَقُهَا قَتَرَةٌ (٤١)﴾ (٢).\nثم بيّن حالهم ومآلهم فقال (تعالى ذكره) (٣): ﴿فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ﴾ فيه اختصار، يعني: فيقال لهم: ﴿أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ﴾ واختلفوا فيهم، فروى الربيع (٤) عن أبي العالية (٥)، عن ابن كعب (٦) (أنهم كل) (٧) من كفر بعد إيمانه بالله يوم الميثاق حين إخراجهم من صلب آدم، وقال لهم (٨): ألست بربكم؟ قالوا: بلى، فيعيّرهم الله تعالى يوم القيامة بكفرهم، فيقول لهم (٩): أكفرتم بعد إيمانكم، يوم الميثاق (١٠).\n_________\n(١) القيامة ٢٢ - ٢٤.\n(٢) عبس: ٣٧ - ٤٠.\n(٣) من (ن).\n(٤) الربيع بن أنس البكري، صدوق، له أوهام.\n(٥) رفيع -بالتصغير- بن مهران أبو العالية الرياحيّ، ثقة، كثير الإرسال.\n(٦) أبي بن كعب بن قيس الأنصاري الخزرجيّ أبو المنذر سيد القراء - ﵁ -.\n(٧) من (س)، (ن).\n(٨) من (س)، (ن).\n(٩) الزيادة من (س)، (ن).\n(١٠) ذكره الطبري في \"جامع البيان\" ٤/ ٤٠ من جهة الربيع به بمعناه، وفيه طول.\nوانظر: \"الكشاف\" للزمخشري ١/ ٦٠٧ - ٦٠٨، \"التبيان\" للطوسي ٢/ ٥٥١، \"معاني القرآن\" للنحاس ١/ ٤٥٧.","vol":"9","page":139},{"text":"وقال الحسن ﵀: هم المنافقون أعطوا كلمة الإيمان بألسنتهم وأنكروها بقلوبهم وأعمالهم (١).\nوقال أبو يونس بن أبي مسلم: سألت عكرمة عن هذِه الآية فقال: لو فسرتها لم أخرج من تفسيرها ثلاثة أيام، ولكنّي سأجمل لك، هؤلاء قوم من أهل الكتاب كانوا مصدقين بأنبيائهم، مصدقين بمحمد - ﷺ - قبل أن يبعث، فلما بعث كفروا به، فذلك قوله: ﴿أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ﴾ (٢).\nوقال الآخرون: هم من أهل قبلتنا، قال الحارث الأعور: سمعت عليًّا ﵁ على المنبر يقول: إن الرجل ليخرج من أهله فما يؤوب (٣) إليهم حتَّى يعمل عملا يستوجب به الجنّة، وإن الرجل ليخرج من أهله فما يعود إليهم (٤) حتَّى يعمل عملا يستوجب به\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٤١ عن الحسن مثله.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٦٧.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٦٧، عن عكرمة مثله. وقد رجّح الطبري في \"جامع البيان\" ٤/ ٤٠ قول من قال: عني بذلك جميع الكفار الذين جحدوا توحيد الله وعهده وميثاقه الَّذي واثقوه به.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٤٥٥.\n(٣) آبّ يئوب إلى وطنه: أي: نزع، أي: رجع.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ٤٧٠، \"لسان العرب\" لابن منظور ١/ ٢٠٥ (أوب).\n(٤) من (ن).","vol":"9","page":140},{"text":"النار، ثم قرأ: ﴿يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ﴾ الآية، ثم نادى الذين كفروا بعد الإيمان ورب الكعبة (١) يدل عليه حديث النبي - ﷺ -: \"يأتي على أمتي زمان يصبح الرجل مؤمنًا ويمسي كافرًا، يبيع دينه بعرض يسير من الدنيا\" (٢).\nوقال أبو أمامة الباهليّ (٣) ﵁: هم الخوارج.\nوقال قتادة (٤): هم أهل البدع كلهم (٥).\nودليل هذِه التأويلات، قوله تعالى: ﴿وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ﴾ الآية (٦).\nوقوله - ﷺ -: \"ليردن عليّ الحوض ممن صحبني أقوام، حتَّى إذا\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٢/ ٨٨ عن الحارث الأعور عن علي بن أبي طالب مثله، والحارث ضعيف، كما تقدّم.\n(٢) التخريج:\nأخرج مسلم كتاب الإيمان، باب الحث على المبادرة بالأعمال (١٨٦)، والإمام الترمذي أبواب الفتن باب ما جاء ستكون فتن كقطع الليل المظلم (٢١٩٥)، وأحمد في \"المسند\" ٢/ ٣٠٤ (٨٠٣٠)، والبغوي في \"شرح السنة\" ١٥/ ١٥ (٤٢٢٣) وغيرهم من حديث أبي هريرة - ﵁ - مرفوعًا نحوه وأطول.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٩ عنه مثله.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ٤٠ عنه بمعناه وأطول.\nوانظر: \"الكشاف\" للزمخشري ١/ ٦٠٧.\n(٥) من (س)، (ن).\n(٦) الزمر: ٦٠.","vol":"9","page":141},{"text":"رأيتهم اختلجوا (١) دوني فلأقولن: أصحابي أصحابي، فيقال لي: إنك لا تدري ما أحدثوا بعدك، إنهم ارتدوا على أعقابهم القهقرى\" (٢) (٣) ﴿فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ﴾ ﴿وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ﴾ هؤلاء أهل الطاعة والوفاء بعهد الله تعالى.\n﴿فَفِي رَحْمَةِ اللَّهِ هُمْ فِيهَا خَالِدُونَ﴾،\n\n<span data-type=\"title\" id=toc-767>١٠٨ </span>- ﴿تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعَالَمِينَ﴾ (١)\nفيعاقبهم بلا جرم.\n_________\n(١) الخلج: يدل على ليّ وفتل وقلة استقامة.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٢/ ٢٠٦ (خلج). \"المحكم\" لابن فارس ٥/ ٨ (خلج).\n(٢) القهقرى: مصدر: قهقر: إذا رجع على عقبيه، والمعنى: الارتداد عمّا كانوا عليه.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٣٣٥، \"ترتيب القاموس\" للزاوي ٣/ ٧٠٩ (قهقر).\n(٣) التخريج:\nأخرج البخاري كتاب الرقاق باب في الحَوْض. (٦٥٨٥)، ومسلم كتاب الطهارة باب استحباب إطالة الغرة والتحجيل في الوضوء. (٢٤٧) من حديث أبي هريرة - ﵁ - مرفوعًا نحوه، وفيه زيادة.","vol":"9","page":142},{"text":"<span data-type=\"title\" id=toc-768>١٠٩ </span>- ﴿وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ (١٠٩)﴾.\n\n<span data-type=\"title\" id=toc-769>١١٠ </span>- قوله -﷿-: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ الآية.\nقال عكرمة ومقاتل: نزلت في ابن مسعود، وأبي بن كعب، ومعاذ ابن جبل، وسالم مولى أبي حذيفة، وذلك أن مالك بن الصيّف ووهب ابن يهوذا اليهوديين قالا لهم: إن ديننا خير مما تدعوننا إليه، ونحن خير وأفضل منكم، فأنزل الله تعالى هذِه الآية (١).\n[٨٦١] وأخبرني ابن فنجويه (٢)، ثنا عبيد الله بن محمد بن شنبة (٣)، ثنا يوسف بن يعقوب بن إسماعيل بن حماد بن زيد (٤)، أخبرنا محمد ابن كثير العبديّ (٥)، أخبرنا إسرائيل (٦)، عن سماك (٧)، عن سعيد بن جبير (٨) عن ابن عباس: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ قال: هم الذين هاجروا مع رسول الله -ﷺ- إلى المدينة (٩).\n_________\n(١) التخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٤٣ عن عكرمة نحوه مختصرًا. قال ابن حجر في \"فتح الباري\" ٨/ ٢٢٥: وهذا موقوف فيه انقطاع.\n(٢) ثقة، صدوق، يروي أحاديث مناكير.\n(٣) عبيد الله بن محمد بن شنبة، أبو أحمد القاضي: لم يذكر بجرح أو تعديل.\n(٤) مولى آل جرير، ثقة.\n(٥) البصريّ، ثقة.\n(٦) إسرائيل بن يونس بن أبي إسحاق السبيعيّ، ثقة.\n(٧) سماك بن حرب البكري، صدوق، وقد تغيّر بأخرة.\n(٨) سعيد بن جبير، ثقة ثبت فقيه.\n(٩) [٨٦١] الحكم على الإسناد:\nفيه عبيد الله بن محمد بن شنبه، لم يُذكر بجرح أو تعديل. =","vol":"9","page":143},{"text":"وروى جويبر، عن الضحاك قال: هم أصحاب محمد - ﷺ - خاصة الرواة الدعاة الذين أمر الله ﷿ المسلمين بطاعتهم (١).\nيدل عليه ما:\n[٨٦٢] أخبرني ابن فنجويه (٢)، حدثنا أحمد بن الحسن بن ماجة (٣) حدثنا محمد ابن مندة (٤)، حدثنا الحسين بن حفص (٥)،\n_________\n= التخريج:\nأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٣٠، والطبري في \"جامع البيان\" ٤/ ٤٣، وابن أبي شيبة في \"المصنف\" ١١/ ٢٠٣ (٣٢٨٨٨)، ١٣/ ٢٤٣ (٣٧٦١٥)، والطبراني في \"المعجم الكبير\" ١٢/ ٦ (١٢٣٥٣)، والحاكم في \"المستدرك\" ٢/ ٣٢٣، عن إسرائيل به مثله، وصححه الحاكم، وقال ابن حجر في \"فتح الباري\" ٨/ ٢٢٥: إسناد جيد.\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٤٣ عن الضحاك نحوه.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٤٦٦.\n(٢) الحسين بن محمد ابن فنجويه، ثقة، صدوق، يروي أحاديث مناكير.\n(٣) أبو الحسن أحمد بن الحسن بن يزيد بن ماجة القزوبني، ابن أخي أبي عبد الله بن ماجة روى بجرجان، حدث عنه الإسماعيلي وابن عدي وجماعة من المتأخرين. لم يذكر بجرح أو تعديل.\n\"تاريخ جرجان\" للسهمي ١/ ١٢٦، \"الإكمال\" لابن ماكولا ٧/ ١٩٨، \"التدوين في أخبار قزوين\" للرافعي ٢/ ١٥٧ ..\n(٤) محمد بن يحيى بن منده، الإمام الكبير، الحافظ، المجوّد.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ١٨٨ (١٥٧)، \"شذرات الذهب\" لابن العماد الحنبلي ٢/ ٢٣٤.\n(٥) الحسين بن حفص بن الفضل بن يحيى بن ذكوان الهمداني، أبو محمد الأصبهاني، القاضي. صدوق.","vol":"9","page":144},{"text":"حدثنا إسرائيل (١)، عن السدي (٢)، عمّن حدّثه أن عمر بن الخطاب (٣) قال: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ قال: تكون لأولنا ولا تكون لآخرنا (٤).\n[٨٦٣] أخبرنا محمد بن عبد الله بن حمدون (٥)، أخبرنا عبد الله بن محمد بن الحسن بن الشرقيّ (٦) أخبرنا عبد الله بن هاشم (٧)، حدثنا وكيع بن الجراح (٨)، حدثنا الأعمش (٩)، عن هلال بن يساف (١٠)،\n_________\n(١) إسرائيل بن يونس، ثقة.\n(٢) إسماعيل بن عبد الرحمن السدي الكبير، صدوق يهم.\n(٣) صحابي جليل.\n(٤) [٨٦٢] الحكم على الإسناد:\nضعيف؛ فيه مبهم.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٣٢ من طريق إسرائيل به نحوه، قال ابن حجر في \"فتح الباري\" ٨/ ٢٢٥: وهذا منقطع.\n(٥) محمد بن عبد الله بن حمدون النيسابوريّ الزاهد.\n(٦) ثقة مامون.\n(٧) مطموس في الأصل، وفي (ن): هشام. والمثبت من (س).\nوهو: عبد الله بن هاشم بن حيّان العبدي الطوسيّ كان معروفًا بطلب الحديث، ثقة.\nانظر: \"تاريخ بغداد\" للخطيب ١٠/ ١٩٣، \"تهذيب الكمال\" للمزي ١٠/ ٥٩٦.\n(٨) الرؤاسيّ، الثقة، الإمام.\n(٩) سليمان بن مهران الأعمش الأسدي الكاهليّ، ثقة، يدلس.\n(١٠) تابعي ثقة.","vol":"9","page":145},{"text":"عن عمران بن حصين (١) قال: قال رسول الله - ﷺ -: \"خير الناس قرني ثم الذين يلونهم ثم الذين يلونهم، ثم يجيء قوم يتسمنون يحبون السمن، يعطون الشهادة قبل أن يسألوها\" (٢).\n[٨٦٤] وبإسناده عن وكيع (٣) قال: حدثنا أبو إسحاق (٤)، عن\n_________\n(١) صحابي مشهور.\n(٢) [٨٦٣] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج ابن أبي شيبة في \"المصنّف\" ١١/ ٢١٦ (٣٢٩٥٠)، والترمذيّ في أبواب الفتن باب ما جاء في القرن الثالث (٢٢٢١)، والطبراني في \"المعجم الكبير\" ١٨/ ٢٣٥ (٥٨٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢٦/ ٢١١ (٧٢٢٩) من طرق عن وكيع به نحوه.\nورواه الترمذي من طريق قتيبة قال: حدثنا أبو عوانة، عن قتادة، عن زرارة بن أبي أوفى، عن عمران بن حصين مرفوعًا نحوه (٢٢٢٢). قال الترمذيّ: هذا حديث حسن صحيح، وقال الألبانيّ في \"صحيح سنن الترمذي\" ٢/ ٢٤٤: صحيح.\nوأخرج البخاريّ كتاب فضائل الصحابة باب فضائل أصحاب النبي - ﷺ -. (٣٦٥٠)، ومسلم كتاب فضائل الصحابة في باب فضل الصحابة ثم الذين يلونهم ثم الذين يلونهم. (٢٥٣٥) من طريق شعبة، عن أبي جمرة، عن زهدم بن مضرب، عن عمران بن حصين مرفوعًا نحوه.\nوبرواية قتادة بن دعامة السدوسيّ، وهو ثقة، ثبت، وأبي جمرة بن نصر بن عمران الضبعيّ، وهو ثقة ثبت.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣٥٠، يزول احتمال التدليس في رواية الأعمش.\n(٣) وكيع بن الجراح الرؤاسي، الإمام، الثقة.\n(٤) إبراهيم بن الفضل المخزوميّ أبو إسحاق، متروك.","vol":"9","page":146},{"text":"الأعمش (١)، عن أبي نضرة (٢)، عن أبي سعيد الخدري (٣) قال: قال رسول الله - ﷺ -: \"طوبى لمن رآني، ولمن رأى من رآني، ولمن رأى من رأى من رآني\" (٤) (٥).\n_________\n(١) سليمان بن مهران الأعمش، ثقة حافظ، لكنه يدلّس.\n(٢) المنذر بن مالك بن قُطَعَة أبو نضرة العبدي، ثقة.\n(٣) الصحابي الجليل.\n(٤) ما بين القوسين متأخر في الأصل، وحقّه التقديم كما في (س)، (ن).\n(٥) [٨٦٤] الحكم على الإسناد:\nضعيف جدًّا لأجل إبراهيم المخزوميّ، متروك.\nالتخريج:\nأخرج عبد بن حميد في \"المنتخب من المسند\" ٢/ ١٠٨ (٩٩٨)، وابن أبي عاصم في \"السنة\" ٢/ ٦٣١ (١٤٨٧) من طريق وكيع به، مثله.\nورواه الخطيب في \"تاريخ بغداد\" ٣/ ٤٩ من طريق أبي الدنيا قال: سمعت مولاي علي بن أبي طالب يقول: سمعت رسول الله - ﷺ - يقول، فذكر مثله.\nوفيه أبو الدنيا، وهو الأشج عثمان بن خطاب البلوي المغربي أبو عمرو، قال عنه الذهبي في \"ميزان الاعتدال\" ٣/ ٣٣: كذّاب.\nورواه الذهبيّ في \"ميزان للاعتدال\" ٤/ ٤٥٩ من حديث أنس بن مالك مرفوعًا مثله، وفيه يغنم بن سالم بن قنبر: كذّاب.\nورواه ابن أبي شيبة في \"المصنف\" ١١/ ٢١٨ (٣٢٩٥٧) من طريق: زيد بن الحباب قال: ثنا عبد الله بن العلاء (أو الزبير) الدمشقيّ قال: ثنا: عبد الله بن عامر، عن واثلة بن الأسقع قال: قال رسول الله -ﷺ-: \"لا تزالون بخير ما دام فيكم من رآني وصاحبني، والله لا تزالون بخير ما دام فبكم من رأى من رآني، وصاحب من صاحبني\"، وهذا إسناد صحيح: فزيد بن الحباب ثقة كما في \"تهذيب الكمال\" للمزي ١٠/ ٤٠١، وعبد الله بن العلاء بن زَبْر الشامي الدمشقّي: قال الدارقطنيّ: ثقة. \"تهذيب الكمال\" ١٠/ ٢٤٤، وعبد الله بن عامر المقرئ الدمشقيّ: ثقة كما في \"تقريب التهذيب\" لابن حجر ١/ ٤٢٥، وواثلة بن الأسقع صحابيّ جليل. انظر: =","vol":"9","page":147},{"text":"[٨٦٥] (وأخبرنا أحمد بن أبي (١)، حدثنا الهيثم بن كليب (٢)، حدثنا إبراهيم بن عبد الله (٣)، أخبرنا وكيع (٤)، عن الأعمش (٥)، عن أبي صالح (٦)، عن أبي سعيد (٧)، قال: قال رسول الله - ﷺ -: \"لا تسبوا أصحابي، فوالذي نفس محمَّد بيده لو أن أحدكم أنفق مثل أحد ذهبًا ما أدرك مد أحدهم، ولا نصيفه\" (٨) (٩).\n_________\n= \"تهذيب الكمال\" للمزي ١٩/ ٣٥١.\nوالقول في \"المسند\" لابن أبي شيبة: أو الزبير، تصحيف.\n(١) أبو عمرو الفراتي الأستوائي، لم يذكر بجرح أو تعديل.\n(٢) الشاشيّ محدث ما وراء النهر، حافظ، ثقة.\n(٣) ابن أبي الخبيري العبسي القصار، ذكره ابن حبان في \"الثقات\".\n(٤) ابن الجراح الرؤاسيّ الإِمام الثقة.\n(٥) سليمان بن مهران، ثقة حافظ، لكنّه يدلّس.\n(٦) ذكوان السمّان الزيّات: ثقة، ثبت.\n(٧) الخدري الصحابي الجليل.\n(٨) ما بين القوسين متأخر في الأصل، والسياق يقتضي أن تكون في هذا المكان كما في (س)، (ن).\n(٩) [٨٦٥] الحكم على الإسناد:\nصحيح ولا تضر عنعنة الأعمش، فقد صرّح بالسماع في رواية البخاري والترمذيّ.\nالتخريج:\nلم أجده في \"مسند الهيثم بن كليب الشاشيّ\" المطبوع. لكن أخرج البخاري كتاب فضائل أصحاب النبي - ﷺ - باب فضل أبي بكر بعد النبي - ﷺ -. (٣٦٧٣)، ومسلم كتاب فضائل الصحابة في باب تحريم سبّ الصحابة - ﵃ -. (٢٥٤١)، والترمذي في أبواب المناقب في باب فضل من بايع تحت الشجرة (٣٨٦١)، وابن أبي شيبة في \"المصنف\" ١١/ ٢١٥ (٣٢٩٤٤) من طرق عن الأعمش قال: سمعت ذكوان أبا صالح به مثله.","vol":"9","page":148},{"text":"(وقال الآخرون: هم جميع المؤمنين من هذِه الأمة) (١) فقوله: ﴿وَكُنْتُمْ﴾ يعني: أنتم، كقوله ﴿مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا﴾ (٢)، وإدخال (كان) وإسقاطه في مثل هذا بمعنى واحد (٣)، وكقوله: ﴿وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا﴾ (٤)، وقال في موضغ آخر: ﴿وَاذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ﴾ (٥).\nوقال محمَّد بن جرير الطبري: هذا بمعنى التمام، وتأويله: كنتم ووجدتم خير أمة (٦).\nوقيل: معناه: كنتم خير أمة عند الله في اللوح المحفوظ (٧). ﴿أُخْرِجَتْ لِلنَّاسِ﴾ قال قوم: قوله ﴿لِلنَّاسِ﴾ من صلة قوله ﴿خَيْرَ\n_________\n(١) في الأصل: أي: كنتم يا أمة محمَّد في علم الله تعالى من هذِه الأمة. والمثبت من (س)، (ن).\n(٢) مريم: ٢٩.\nوانظر: \"معرض الإبريز\" لعبد الكريم الأسعد ١/ ٢٩٥.\n(٣) هذا القول غلط؛ لإنها لا تزاد أولا، وقد نقل ابن مالك الاتفاق على ذلك.\nانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٣٤٩، \"معاني القرآن\" للفراء ١/ ٢٢٩، \"البحر المحيط\" لأبي حيان (٣/ ٢٨)، \"اللباب\" لابن عادل الدمشقي ٥/ ٤٦٣.\n(٤) الأعراف: ٨٦.\n(٥) الأنفال: ٢٦.\n(٦) وقد رجّح الطبري في \"جامع البيان\" ٤/ ٤٥ حمل الآية على عموم الأمة، وبه جزم الفراء في \"معاني القرآن\" ١/ ٢٢٩.\nانظر: \"معاني القرآن\" للنحاس ١/ ٤٥٩.\n(٧) ضعّف الطبري هذا القول.\nوانظر: \"فتح الباري\" لابن حجر ٨/ ٢٢٥، \"قطف الأزهار\" للسيوطي ١/ ٦٢٣.","vol":"9","page":149},{"text":"أُمَّةٍ﴾، يعني: أنتم خير الناس للناس (١) قال أبو هريرة ﵁: معناه: كنتم خير الناس للناس تجيئون بهم في السلاسل فتدخلونهم في الإِسلام (٢).\nوقال قتادة: هم أمة محمَّد - ﷺ -، لم يؤمر نبي قبله بالقتال يقاتلون فيسبون الروم والترك والعجم فيدخلونهم في دينهم، فهم خير أمة أخرجت للناس (٣).\nوقال مقاتل بن حيّان: ليس خلق من أهل الأديان إلاّ (٤) قالوا: ليس علينا جناح فيما نصيب من غيرنا من أهل الأديان، ولا يأمرون من سواهم بالخير، وهذِه الأمة يأمرون أهل كل دين وأنفسهم، لا يظلم بعضهم بعضًا، بل يأمرونهم بالمعروف وينهونهم عن المنكر، فأمة محمَّد - ﷺ - (خير الأمم للناس) (٥) (٦).\n_________\n(١) انظر: \"إملاء ما من به الرحمن\" للعكبري، ١/ ١٤٥ \"الوجيز\" للواحدى ١/ ٢٢٧، \"الدر المصون\" للسمين الحلبي ٢/ ١٨٦ - ١٨٧.\n(٢) أخرج البخاري كتاب التفسير تفسير سورة آل عمران باب كنتم خير أمة أخرجت للناس (٤٥٥٧)، والنسائي في \"التفسير\" ١/ ٣١٧ (٩١)، والطبري في \"جامع البيان\" ٤/ ٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٣٢ عن سفيان، عن ميسرة بن عمّار، عن أبي حازم، عن أبي هريرة موقوفًا نحوه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ٩٠، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ٤٦٥ عن قتادة نحوه.\n(٤) الزيادة من (س)، (ن).\n(٥) ساقطة في الأصل، وفي (س): خير الأمم، والمثبت من (ن).\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ١/ ٤٨٩، \"معاني القرآن\" للنحاس ١/ ٤٥٩، \"معاني القرآن\" للزجاج ١/ ٤٥٦.","vol":"9","page":150},{"text":"وقال آخرون: قوله ﴿لِلنَّاسِ﴾ من صلة قوله: ﴿أُخْرِجَتْ﴾، ومعناه: ما أخرج الله (١) للناس أمة خيرًا (٢) من أمة محمَّد - ﷺ - فهم (٣) خير أمة أظهرت (٤) وأخرجت للناس، وعلى هذا تتابعت الأخبار.\n[٨٦٦] أخبرني أبو عبد الله الحسين بن محمَّد الحافظ (ابن فنجويه) (٥) ثنا أبو علي ابن حبش المقرئ (٦)، ثنا علي بن زنجويه (٧)، ثنا سلمة بن شبيب (٨)، ثنا عبد الرزاق (٩)، أخبرنا معمر (١٠)، عن بهز بن حكيم (١١)، عن أبيه (١٢)، عن جده (١٣) أنه سمع النبي - ﷺ - يقول في قوله ﷿: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾\n_________\n(١) من (ن).\n(٢) في الأصل: خير بالرفع، وكذلك في (س)، والمثبت من (ن).\n(٣) في الأصل: فهو. والمثبت من (س)، (ن).\n(٤) في الأصل و(س): ظهرت. والمثبت من (ن).\n(٥) الزيادة من (ن).\nوهو ثقة، صدوق، كثير الرواية للمناكير.\n(٦) الحسين بن محمَّد بن حبش الدينوريّ حاذق ضابط متقن.\n(٧) علي بن بري بن زنجويه بن ماهان، أبو الحسن الدينوري: لم يذكر بجرح أو تعديل.\n(٨) النيسابوريّ أحد الأئمة المكثرين، ثقة.\n(٩) ابن همّام اليمانيّ، الإِمام، الثقة، عُمي في آخر عمره؛ فتغير، وكان يتشيع.\n(١٠) ابن راشد اليمانيّ، الإِمام، الثقة.\n(١١) ابن معاوية القشيريّ، صدوق.\n(١٢) حكيم بن معاوية القشيريّ: صدوق.\n(١٣) معاوية بن حيْدة القشيري الصحابيّ - ﵁ -.","vol":"9","page":151},{"text":"\"إنكم تتمون سبعين أمة، أنتم خيرها وأكرمها على الله\" (١).\n[٨٦٧] وأخبرني أبو عبد الله الحسين بن محمَّد (ابن فنجويه) (٢) (٣) ثنا أبو القاسم عمر بن محمَّد بن عبد الله بن حامد (٤) الترمذي (٥) (حدثنا جدّي لأمي محمَّد بن عبيد الله بن مرزوق (٦) حدثنا عفان بن مسلم (٧» (٨)\n_________\n(١) [٨٦٦] الحكم على الإسناد:\nحسن.\nالتخريج:\nأخرج عبد الرزاق في \"المصنف\" ٢/ ٢٥ (٨٧٣)، ومن طريقه الترمذي في أبواب التفسير تفسير سورة آل عمران (٣٠٠١)، والطبري في \"جامع البيان\" ٤/ ٤٥، والحاكم في \"المستدرك\" ٤/ ٩٤، والبغوي في \"معالم التنزيل\" ٢/ ٩٠ من طريق معمر به نحوه.\nوأخرجه ابن ماجه في كتاب الزهد باب صفة أمة محمَّد - ﷺ - (٤٢٨٨) من طريق إسماعيل ابن عليّة، قالا (معمر، وابن عليه): عن بهز بن حكيم به نحوه.\nقال الترمذي: هذا حديث حسن. وصححه الحاكم ووافقه الذهبي.\nوقال ابن حجر في \"فتح الباري\" ٨/ ٢٢٥: وهو حديث حسن صحيح، وقال الألباني في \"صحيح سنن ابن ماجه\" ٢/ ٤٢٦ (٣٤٦٥): حسن.\n(٢) الزيادة من (ن).\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) في الأصل، وفي (س): حاتم، والمثبت من (ن).\n(٥) قال أبو الفتح بن أبي الفوارس: فيه نظر.\nانظر: \"لسان الميزان\" لابن حجر ٥/ ٣١٧، \"المغني في الضعفاء\" للذهبي ٢/ ٤٧٣.\n(٦) قال الخطيب في \"تاريخ بغداد\" ٣/ ١٣١: له عن عفّان بن مسلم أحاديث مستقيمة.\n(٧) الصفّار، ثقة، ثبت، وربما وهم.\n(٨) ما بين القوسين ساقط من الأصل و(س) والمثبت من (ن).","vol":"9","page":152},{"text":"ثنا عبد العزيز بن مسلم (١)، أخبرنا أبو سنان -يعني: ضرار بن مرة (٢) - عن محارب بن دثار (٣)، عن ابن بريدة (٤)، عن أبيه (٥)، قال: قال رسول الله - ﷺ -: \"أهل الجنة عشرون ومائة، منها ثمانون من هذِه الأمة\" (٦).\n_________\n(١) المروزيّ، ثقة عابد، ربما وهم.\n(٢) الشيباني الأكبر، ثقة، ثبت.\n(٣) أبو دثار، ثقة، إمام.\n(٤) سليمان بن بُريدة بن الحُصيب الأسلمي المروزي، ثقة.\n(٥) بريدة بن الحصيب أبو سهل الأسلميّ صحابي أسلم قبل بدر.\n(٦) [٨٦٧] الحكم على الإسناد:\nحسن.\nالتخريج:\nأخرج أحمد في \"المسند\" ٢٣/ ٣٨ - ٢٤ (٢٢٩٤٠)، والطحاوي في \"شرح مشكل الآثار\" ١/ ٣٣٧ (٣٦٦) عن عفان،\nوأحمد في \"المسند\" ٣٨/ ١١٠ (٢٣٠٠٢) قال: حدثنا عبد الصمد، قالا -عفان وعبد الصمد: حدثنا عبد العزيز بن مسلم حدثنا أبو سنان به مثله، وفيه متابعة الإِمام أحمد، وهو الإِمام الثقة لمحمد بن عبيد الله بن مرزوق، وأخرجه الترمذي في أبواب صفة الجنة باب ما جاء في صفّ أهل الجنة (٢٥٤٦) وابن أبي شيبة في \"المصنف\" ١١/ ٣٢ (٣٢٢٤٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٤٩٨ (٧٤٥٩)، والحاكم في \"المستدرك\" ١/ ١٥٥ من طريق محمَّد بن فضيل بن غزوان عن ضرار بن مرّة به مثله.\nقال الترمذي: هذا حديث حسن، وصححه الحاكم على شرط مسلم ووافقه الذهبي. وقال الألباني: صحيح. \"صحيح جامع الترمذي\" ٢/ ٣١٤ (٢٠٦٥). وله شاهد من حديث عبد الله بن مسعود - ﵁ -، فقد أخرج أحمد في \"المسند\" ١/ ٣٤٩، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٤/ ٢٠١ (٣٥٣٤)، =","vol":"9","page":153},{"text":"[٨٦٨] وأخبرني أبو عبد الله (١)، ثنا الفضل بن الفضل الكندي (٢)، أنا أبو إسحاق إبراهيم بن إسحاق (٣) (بن حماد بن إسماعيل بن حماد بن زيد) (٤) ثنا أحمد بن محمَّد بن الحجاج أبو بكر المروزيّ (٥)، ثنا محمَّد ابن نوح (٦)،\n_________\n= والطبراني في \"المعجم الكبير\" ١٠/ ٢٠٨ (١٠٣٥٠)، \"المعجم الصغير\" ١/ ٣٤، والطحاوي في \"شرح مشكل الآثار\" ١/ ٣٣٧ (٣٦٥) من طريق عفان بن مسلم حدثنا عبد الواحد بن زياد، حدثنا الحارث بن حصيرة، حدثنا القاسم بن عبد الرحمن، عن أبيه، عن ابن مسعود قال: قال لنا رسول الله - ﷺ - .. فذكر خبرًا طويلًا إلى أن قال: \"أهل الجنة يوم القيامة عشرون ومائة صفّ أنتم منهم ثمانون صفًا\". قال الهيثميّ في \"مجمع الزوائد\" ١٠/ ٤٥٣: رجاله رجال الصحيح غير الحارث ابن حصيرة وقد وثقّ.\nووثقه النسائي ويحيى ابن معين.\nانظر: \"الكامل\" لابن عدي ٢/ ٦٠٧، \"ميزان الاعتدال\" للذهبي ١/ ٤٣٢.\n(١) الحسين بن محمَّد بن الحسين ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) صدوق.\n(٣) النيسابوريّ، الإمام الحافظ.\n(٤) كذا في الأصل و(س)، وفي (ن): أبو إسحاق إبراهيم بن حماد بن إسحاق بن إسماعيل بن حماد بن إسماعيل، والكل مضطرب وغير مفهوم، وقد تقدّم أنه يوسف بن يعقوب بن إسماعيل بن حمّاد بن زيد وهو: ثقة.\nانظر: \"تاريخ بغداد\" للخطيب ١٤/ ٣١٢.\n(٥) أبو بكر المروزيّ: ثقة قدوة.\nانظر: \"تاريخ بغداد\" للخطيب ٤/ ١٧٣، \"المنتظم\" لابن الجوزي ٥/ ٩٤.\n(٦) العجليّ: وثقه الإِمام أحمد.\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ٣٢٢، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٠٩.","vol":"9","page":154},{"text":"ثنا إسحاق بن يوسف الأزرق (١)، عن عبيد الله (٢)، عن نافع (٣)، عن ابن عمر ﵄ قال: قال رسول الله - ﷺ -: \"ما من أمة إلاّ وبعضها في النار وبعضها في الجنّة، وأمتي كلها في الجنة\" (٤).\n_________\n(١) ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (ص ١٣٣)، \"تهذيب الكمال\" للمزي ٢/ ٨٨.\n(٢) ابن عمر العمري، من الثقات.\n(٣) مولى عبد الله بن عمر بن الخطاب كان ثقة كثير الحديث.\n(٤) [٨٦٨] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج الطبرانيّ في \"المعجم الصغير\" ١/ ٢٣٢، وعنه الخطيب البغدادي في \"تاريخ بغداد\" ٣/ ٣٢٢ (١٤٢٥)، والذهبي في \"سير أعلام النبلاء\" ١٣/ ١٧٦، وابن الجوزي في \"العلل المتناهية\" ١/ ٣٠١ - ٣٠٢ من طريق أحمد بن محمَّد بن الحجاج أبو بكر المروزي به مثله.\nقال الهيثميّ في \"مجمع الزوائد\" ١٠/ ٦٩: وفيه أحمد بن محمَّد بن الحجاج بن رشدين وهو ضعيف.\nوبه أعله ابن الجوزي كذلك عن ابن عدي، وقد وهما، فأحمد بن محمَّد بن الحجاج المروزي بغدادي ثقة، وليس هو بابن رشدين المصريّ أبو جعفر الذي كذبه بعضهم وضعفه آخرون.\nانظر: \"الكامل\" لابن عدي ١/ ٢٠١، \"ميزان الاعتدال\" للذهبي ١/ ١٣٣، وقال الشيخ الألباني في \"صحيح الجامع الصغير\" ٢/ ٩٩٣ (٥٦٩٣): صحيح.\nقال المناوي في \"فيض القدير\" ٥/ ٦٠١: قال المظهر: هذا مشكل، إذ مفهومه: أن لا يعذب أحد من أمته حتى أهل الكبائر، وقد ورد أنهم يعذبون إلاّ أن يؤول بأنه أراد بأمته هنا: من اقتدى به كما ينبغي، واختصاصهم من بين الأمم بعناية الله ورحمته، وأن المصائب في الدنيا مكفرة لهم. انتهى.\nوانظر: \"المعجم الأوسط\" للطبراني ٢/ ٢٣٢ (١٨٣٧)، \"مجمع البحرين\" للهيثمي ٧/ ٤٦ (٤٠٠٨).","vol":"9","page":155},{"text":"[٨٦٩] وأخبرني أبو عبد الله (١)، حدثنا الفضل بن الفضل (٢)، حدثنا أبو خليفة الفضل بن الحباب (٣)، حدثنا عبد الرحمن -يعني: ابن المبارك (٤) - حدثنا حمَّاد بن يحيى الأبح (٥)، حدثنا ثابت البنانيُّ (٦)، عن أنس قال: قال رسول الله - ﷺ -: \"مثل أمتي مثل المطر لا يدرى أوله خير أو آخره\" (٧).\n_________\n(١) الحسين بن محمَّد بن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الكندي: صدوق.\n(٣) الجمحيّ المحدّث، كان ثقة، صادقًا.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٧، \"شذرات الذهب\" لابن العماد الحنبلي ٢/ ٢٤٦.\n(٤) العيشيّ، ثقه.\nانظر: \"تهذيب الكمال\" للمزي ١١/ ٣٥٦، \"تهذيب التهذيب\" لابن حجر ٦/ ٢٣٧.\n(٥) صدوق يخطئ.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ١٩٨، \"تهذيب الكمال\" للمزي ٥/ ٢٠٠.\n(٦) ثابت بن أسلم البنانيّ، الثقة، الإِمام.\n(٧) [٨٦٩] الحكم على الإسناد:\nحسن، وهو صحيح لغيره بالشواهد والمتابعات.\nالتخريج:\nأخرج أحمد في \"المسند\" ٣/ ١٣٠، ١٤٣ (١٢٣٢٧، ١٢٤٦١) والطيالسي في \"المسند\" ١/ ٢٧٥، والترمذي في كتاب الأدب، باب (٨١) (٢٨٦٩) عن حماد بن يحيى الأبح به مثله.\nوانظر \"مسند الشهاب\" للقضاعيّ (٢/ ٢٧٧)، \"المسند الجامع\" ٢/ ٤٦٦ (١٥٤١)، قال الترمذي: حديث حسن غريب من هذا الوجه.\nوانظر \"اللآلئ المنثورة\" للزركشيّ (ص ٢١٧). =","vol":"9","page":156},{"text":"[٨٧٠] وأخبرني أبو عبد الله (١)، حدثنا محمَّد بن القاسم الخطيب (٢)، حدثنا الليث بن لقمان بن إدريس السمرقنديّ (٣)، حدثنا محمَّد بن حامد بن حميد (٤)، حدثنا عبد الغني بن رفاعة (٥)،\n_________\n= ولحديث أنس طرق غير ذلك لا تخلو من مقال.\nانظر: \"الكامل\" لابن عدي ١/ ١٢٠ (٢٣٧)، \"المجروحين\" لابن حبان ٣/ ٩٠، \"الإرشاد\" للخليليّ ٢/ ٦٥٣ (١٨٦)، \"ميزان الاعتدال\" ٤/ ٣٠٠، \"الأمثال\" لأبي الشيخ (٣٣٠، ٣٣١).\nوله شاهد من حديث ابن عمر ﵄، فقد أخرج أبو نعيم في \"حلية الأولياء\" ٢/ ٢٣١ من طريق أبي عاصم، والسهمي في \"تاريخ جرجان\" (٣٨٦)، والقضاعي في \"مسند الشهاب\" ٢/ ٢٧٦ من طريق عيسى بن ميمون قال: أنا بكر ابن عبد الله المزنيّ، عن عبد الله بن عمر مرفوعًا مثله.\nوانظر: \"مسند الإِمام أحمد\" ٣١/ ١٧٤ (١٨٨٨١)، \"لسان الميزان\" لابن حجر ٦/ ١٩٥، قال الألباني: وهذا إسناد صحيح، انتهى. وله طرق غير ما ذكرت، وبالجملة فقد قال ابن حجر في \"فتح الباري\" ٧/ ٤ - ٥: وهو حديث حسن له طرق يرتقي بها إلى الصحة. قال الألبانيّ: بل هو صحيح يقينًا. \"صحيح الجامع الصغير\" ٢/ ١٠١٩ (٥٨٥٤)، \"سلسلة الأحاديث الصحيحة\" ٥/ ٣٥٦ - ٣٥٧.\n(١) الحسين بن محمَّد بن فنجويه أبو عبد الله الدينوريّ، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) محمَّد بن القاسم الخطيب، لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) اللخميّ كان فقيهًا ثقة.\nانظر: \"تهذيب الكمال\" للمزي ١١/ ٥٤٨، \"تهذيب التهذيب\" لابن حجر ٦/ ٣٢٧.","vol":"9","page":157},{"text":"عن يَغْنم بن سالم (١) عن أنس قال: أتى رسول الله - ﷺ - أسقف (٢) فذكر أنه رأى في المنام الأمم كأنهم يمضون على الصراط يتهافتون حتى رأيت (٣) أمة محمَّد - ﷺ - غرًا محجلين (عليهم أثر الوضوء) (٤)، فقلت: من هؤلاء؟ أنبياء؟، قالوا: لا. فقلت: مرسلون؟ (٥)، قالوا: لا. فقلت: ملائكة؟، قالوا: لا. فقلت من هؤلاء؟، فقالوا: أمة محمَّد - ﷺ - غر محجلون عليهم أثر الوضوء، فلمّا أصبح الأسقف أسلم) (٦) (٧).\n[٨٧١] وأخبرنا أبو محمَّد المخلدي (٨)، أنبأنا أبو نعيم عبد الملك\n_________\n(١) ابن قنبر: أتى عن أنس بعجائب.\nانظر: \"الكامل\" لابن عدي ٧/ ٢٧٣٨، \"ميزان الاعتدال\" للذهبي ٤/ ٤٥٩.\n(٢) الأُسْقُف: رأس من رؤساء النصارى في الدين. \"المعرّب\" للجواليقيّ (ص ١٤٤).\n(٣) مطموس في الأصل، وفي (ن): أتت، والمثبت من (س).\n(٤) مطموس في الأصل، وساقطة في (ن)، والمثبت من (س).\n(٥) مطموس في الأصل، وفي (ن): مرسلين. والمثبت من (س).\n(٦) [٨٧٠] الحكم على الإسناد:\nموضوع لأجل ابن قنبر، قال ابن حبان: كان يضع على أنس بن مالك، وقال ابن يونس: حدّث عن أنس فكذب. انظر: \"المجروحين\" لابن حبان ٣/ ١٤٥.\nالتخريج:\nلم أجده.\n(٧) ما بين الأقواس مطموس في الأصل والمثبت من (س)، (ن).\n(٨) الحسن بن أحمد بن محمَّد المخلديّ، الإِمام الصدوق، شيخ العدالة.\nانظر: \"سير أعلام النبلاء\" للذهبي ٦/ ٥٣٩، \"شذرات الذهب\" لابن العماد الحنبلي ١/ ١٣١.","vol":"9","page":158},{"text":"بن محمَّد بن عدي (١)، أنبأنا أحمد بن عيسى التنيسيّ (٢)، ثنا عمرو بن أبي (٣) سلمة (٤)، ثنا صدقة بن عبد الله (٥)، عن زهير بن محمَّد (٦) عن عبد الله بن محمَّد بن عقيل (٧)، عن الزهريّ (٨)، عن سعيد بن المسيب (٩)، عن عمر بن الخطاب ﵁ عن رسول الله - ﷺ - قال: \"إن الجنّة حرّمت على الأنبياء حتى أدخلها أنا وحرّمت على الأمم حتى تدخلها أمتي\" (١٠).\n_________\n(١) الجرجانيّ الثقة الإِمام.\n(٢) الخشاب، قال ابن طاهر: كذاب يضع الحديث.\nانظر: \"لسان الميزان\" لابن حجر ١/ ٣٤٦، \"تقريب التهذيب\" لابن حجر ١/ ٢٣.\n(٣) من (س)، (ن).\n(٤) التنيسيّ، صدوق له أوهام.\nانظر: \"تهذيب الكمال\" للمزي ١٤/ ٢٣٨، \"تقريب التهذيب\" لابن حجر ٢/ ٧٢.\n(٥) الدمشقيّ، ضعيف.\nانظر: \"تهذيب الكمال\" للمزي ٩/ ٧٨ \"تقريب التهذيب\" لابن حجر ١/ ٣٦٦.\n(٦) ثقة إلاّ أن رواية أهل الشام عنه غير مستقيمة.\nانظر: \"تهذيب الكمال\" للمزي ٦/ ٣٤٣ \"تقريب التهذيب\" لابن حجر ١/ ٢٦٤.\n(٧) الهاشميّ، صدوق في حديثه لين يقال تغيّر بأخرة.\nانظر: \"تهذيب الكمال\" للمزي ١٠/ ٥٠٨ \"تقريب التهذيب\" لابن حجر ١/ ٤٤٧.\n(٨) محمَّد بن شهاب الزهريّ، الإِمام، الثقة، الحافظ.\n(٩) سعيد بن المسيب، الإِمام، الثقة، الحافظ.\n(١٠) الحكم على الإسناد:\nضعيف جدًّا؛ أحمد بن عيسى: كذاب.\nالتخريج:\nأخرج ابن أبي حاتم في \"العلل\" ٢/ ٢٢٧، وابن عدي في \"الكامل\" ٤/ ١٤٤٨، =","vol":"9","page":159},{"text":"[٨٧٢] وحدثنا أبو محمَّد المخلديّ (١)، أنبأنا أبو حامد أحمد بن حمدون بن عمارة الأعمشيّ (٢)، ثنا عثمان (٣) بن سعيد (٤)، ثنا يحيى بن صالح الوحاظيّ (٥) (٦)،\n_________\n= والطبراني في \"الأوسط\" ١/ ٢٨٩ (٩٤٢) من طريق صدقة الدمشقيّ، عن زهير بن محمد به، مثله.\nقال أبو زرعة في \"العلل\" ٢/ ٢٢٧: هذا حديث منكر لا أدري كيف هو.\nوقال ابن طاهر المقدسيّ في \"ذخيرة الحفاظ\" ٥٤٧/ ١ (٨٦٠): وعبد الله ضعيف.\nوقال الألبانيّ في \"سلسلة الأحاديث الضعيفة\" ٥/ ٣٥٤ (٢٣٢٩): منكر.\nوانظر: \"ضعيف الجامع الصغير\" (ص ٢٠٦) (١٤٢٨)، وحسّنه الهيثميّ في \"مجمع الزوائد\" ١٠/ ٦٩، وما تقدّم يردّه.\nوله شاهد من حديث ابن عباس مرفوعًا نحوه عند الطبراني في \"المعجم الأوسط\"، وأعله الهيثميّ في \"مجمع البحرين\" ٧/ ٤٧ - ٤٨ (٤٠١١) (٤٠١٢) بخارجة بن مصعب إذ هو متروك.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ١٥٨.\n(١) الحسن بن أحمد بن محمَّد المخلدي أبو محمَّد، الإِمام، الصدوق.\n(٢) أحمد بن حمدون بن رستم النيسابوريّ الأعْمشى، الإِمام، الحافظ، المثبت.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٥٣، \"شذرات الذهب\" لابن العماد الحنبلي ٢/ ٢٨٢.\n(٣) من (ن).\n(٤) عثمان بن سعيد الدارميّ، الإِمام، العلاّمة، الحافظ.\n(٥) في الأصل: الرقاشيّ. والمثبت من (س)، (ن)، والوحاظيّ نسبة إلى وُحاظة بن سعد.\nانظر: \"اللباب\" لابن عادل الدمشقي ٣/ ٣٥٤.\n(٦) أبو زكريا: صدوق، من أهل الرأي. =","vol":"9","page":160},{"text":"ثنا يزيد بن سعيد بن (ذي عَصْوان) (١) (٢) عن عبد الملك بن عمير (٣)، عن أبي بردة (٤)، عن (أبي موسى) (٥) ﵁ قال: قال رسول الله - ﷺ -: \"إن أمتي أمة مرحومة، إذا كان يوم القيامة أعطى الله تعالى كل رجل من هذِه الأمة رجلًا من الكفّار فيقول: هذا فداؤك من النار\" (٦) (٧).\n_________\n= انظر: \"سير أعلام النبلاء\" للذهبي ١٠/ ٤٥٣، \"تقريب التهذيب\" لابن حجر ٢/ ٣٤٩.\n(١) في الأصل: أبي صفوان. والمثبت من (س)، (ن).\n(٢) قال ابن حبَّان: ربما أخطأ.\nانظر: \"الثقات\" لابن حبان ٧/ ٦٢٤، \"تعجيل المنفعة\" لابن حجر ٢/ ٣٧١.\n(٣) القرشيّ، ثقة، تغيّر حفظه، ربما دلّس.\nانظر: \"تهذيب الكمال\" للمزي ١٢/ ٧٢، \"تقريب التهذيب\" لابن حجر ١/ ٥٢١.\n(٤) أبو بردة بن أبي موسى الأشعريّ، ثقة.\n(٥) في الأصل: عن أبي ذر. والمثبت من (س)، (ن).\n(٦) عبد الله بن قيس أبو موسى الأشعريّ - ﵁ -، صحابي جليل.\n(٧) [٨٧٢] الحكم على الإسناد:\nفيه يزيد بن سعيد، قال ابن حبان: ربما أخطأ، وعبد الملك بن عمير تغير حفظه، وربما دلس.\nالتخريج:\nأخرج الطبراني في \"المعجم الأوسط\" ١/ ٢٧ (١)، تحقيق الدكتور الطحّان، من طريق الوحاظيّ به نحوه.\nالذي يظهر أن هذا الحديث وما جاء بمعناه كما في \"مسند الإِمام أحمد\" ٤/ ٤٠٨، ٤١٠، ٤١٨ (١٩٦٠٠، ١٩٦٧٠، ١٩٦٧٥)، \"سنن أبي داود\" كتاب الفتن باب ما يرجى في القتل (٤٢٧٨)، \"المستدرك\" للحاكم ٤/ ٤٤٤ ضعيف سندًا ومتنًا، وقد أوضح الإِمام البخاريّ ذلك في \"التاريخ الكبير\" ١/ ٣٩، فقال: .. والخبر عن =","vol":"9","page":161},{"text":"[٨٧٣] وأخبرني أبو عمرو الفراتيّ (١)، حدثنا أبو أحمد محمَّد بن على الرازي (٢)، ثنا إبراهيم بن إسحاق الأنماطيّ (٣)، ثنا أبو همام الوليد بن شجاع (٤)، ثنا عمر بن عبد الواحد السلميّ (٥)، عن أبي ثوبان (٦)، عن بعض أهل العلم، عن أنس بن مالك - ﵁ - قال: خرجت مع رسول الله - ﷺ - فإذا بصوت يجيء من شعب (٧) فقال: \"يا أنس انطلق فانظر ما هذا الصوت\" قال: فانطلقت، فإذا برجل يصلي إلى شجرة ويقول: اللهم اجعلني (من أمّة محمَّد) (٨) المرحومة المغفور لها، المستجاب لها، المتاب عليها، فأتيت رسول الله - ﷺ -\n_________\n= النبي - ﷺ - في الشفاعة وأن قومًا يعذبون، ثم يخرجون أكثر وأبين وأشهر ..\n(١) أحمدُ بنُ أُبَيٍّ أبو عمرو الفراتي الأستوائي، لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) النيسابوري، صاحب التفسير، الإِمام الحافظ المحقق المثبت.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ١٩٣، \"العبر\" للذهبيّ ٢/ ١٢٥.\n(٤) السكونيّ أبو همام، ثقة.\n(٥) عمر بن عبد الواحد بن قيس السلميّ (ثقة).\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٦٠، \"تهذيب التهذيب\" لابن حجر ٧/ ٤٧٩.\n(٦) عبد الرحمن بن ثابت بن ثوبان، صدوق، يخطئ، ورمُي بالقدر، وتغير بأخرة.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٤٧٤، \"تهذيب التهذيب\" لابن حجر ٦/ ١٥٠.\n(٧) الشِّعب -بالكسر- الطريق في الجبل أو ما انفرج بين الجبلين.\nانظر: \"تاج العروس\" للزبيدي ٢/ ١١٥، \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ٢٩٣ (شعب).\n(٨) في الأصل: من الأمة. والمثبت من (س)، (ن).","vol":"9","page":162},{"text":"فأعلمته بذلك فقال: \"انطلق فقل له إن (١) رسول الله - ﷺ - يقرئك السلام، ويقول: من أنت؟ \" فأتيته فأعلمته ما قال رسول الله - ﷺ - فقال: أقرئه مني السلام وقيل له: أخوك الخضر يقول: ادع الله أن يجعلني من أمتك المرحومة المغفور لها، المستجاب لها، المتاب عليها (٢). وقيل لعيسى بن مريم ﵉: يا روح الله: هل بعد هذِه الأمة أمة؟ قال: نعم، قيل: وأية أمة؟ قال: أمة أحمد، قيل: يا روح الله وما أمة أحمد؟ قال: علماء حلماء (٣) أجلاء أبرار أتقياء كأنهم من العفة (٤) أنبياء، يرضون من الله باليسير من الرزق،\n_________\n(١) الزيادة من (س)، (ن).\n(٢) [٨٧٣] الحكم على الإسناد:\nضعيف، وفيه مبهم، ومتنه منكر.\nانظر: \"الكواكب النيّرات\" لابن الكيال (ص ٤٧٦) (٢٠).\nالتخريج:\nلم أجده بهذا الإسناد، ولكن أخرج ابن الجوزي في \"الموضوعات\" ١/ ٣١٠ من طريق وضاح بن عبّاد الكوفيّ قال: حدثنا عاصم بن سليمان الأحول قال: حدثني أنس بن مالك قال: خرجت ليلة من الليالي أحمل مع النبي - ﷺ - الطهور .. فذكر نحوه وفيه زيادة.\nقال ابن الجوزيّ: حديث واهٍ بالوضاح وغيره، وهو منكر الإسناد، سقيم المتن ... ما ألقى ذكر هذا بين الناس إلاّ الشيطان.\nوقال الشيخ على القاري في \"الأسرار المرفوعة\" (ص ٤٤٣): ومنها الأحاديث التي يذكر فيها الخضر وحياته كلّها كذب، ولا يصح في حياته حديث واحد.\n(٣) من (س).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"9","page":163},{"text":"ويرضي الله (١) منهم باليسير من العمل، يدخلهم الجنة بشهادة أن لا إله إلا الله (٢). وبلغنا أن كعب الأحبار (٣) قيل له: لِمَ لَمْ تسلم على عهد رسول الله - ﷺ - وأبي بكر ﵁، وأسلمت على عهد عمر ﵁؟ فقال: لأن أبي دفع إليّ كتابًا مختومًا، وقال: لا تفك ختمه، فرأيت في المنام في (٤) (أيام عمر) (٥) ﵁ كأن قائلا يقول في: إن أباك (خانك في) (٦) تلك الصحيفة. ففككتها فإذا فيها نعت أمة محمَّد - ﷺ -: سالوما وعالوما وحالوما وصافوحا وخاروجا. فسألناه عن تفسيرها فقال: هو أن شعارهم: أن يسلم بعضهم على بعض، وعلماؤهم مثل أنبياء بني إسرائيل، وحكم الله لهم بالجنة، ويتصافحون، فتغفر لهم ذنوبهم، ويخرجون من ذنوبهم كيوم ولدتهم أمهاتهم (٧).\n_________\n(١) من (س)، (ن).\n(٢) لم أجد من ذكره.\n(٣) كعب بن ماتع الحميري، أبو إسحاق المشهور بكعب الأحبار، ثقة، مخضرم.\nانظر: \"تهذيب التهذيب\" لابن حجر ٨/ ٤٣٨، \"تقريب التهذيب\" لابن حجر ٢/ ١٣٥.\n(٤) من (س).\n(٥) مطموس في الأصل والمثبت من (س)، (ن).\n(٦) مطموس في الأصل والمثبت من (س)، (ن).\n(٧) أخرج ابن سعد في \"الطبقات الكبرى\" ٧/ ٤٤٥ - ٤٤٦، وابن عساكر في \"تاريخ دمشق\" ٥٠/ ١٥٨ - ١٥٩ من طريق علي بن زيد عن سعيد بن المسيب قال: قال العباس - ﵁ - لكعب .. فذكر نحوه وعلي بن زيد بن جدعان ضعيف، تقدّم، وذكره المزي في \"تهذيب الكمال\" ١٥/ ٤٠٠ عنه نحوه.","vol":"9","page":164},{"text":"قال يحيى بن معاذ (١): هذِه الآية مدحة لأمة محمَّد - ﷺ -، ولم يكن ليمدح قومًا ثم يعذبهم، ثم (٢) ذكر مناقبهم فقال ﴿تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ﴾ أي: الكافرون.\n\n<span data-type=\"title\" id=toc-770>١١١ </span>- قوله - ﷿-: ﴿لَنْ يَضُرُّوكُمْ إِلَّا أَذًى﴾ الآية (٣).\nقال مقاتل (٤): إن رؤوس اليهود، كعب وبحرى والنعمان وأبو رافع وأبو ياسر وكنانة وابن صوريا، عمدوا إلى مؤمنيهم: عبد الله بن سلام وأصحابه فآذوهم لإسلامهم، فأنزل الله تعالى: ﴿لَنْ يَضُرُّوكُمْ﴾ (٥)، يعني: لن يضروكم أيها المؤمنون هؤلاء اليهود إلاّ أذى باللسان، يعني: وعيدًا وطعنًا.\nوقيل: دعاء إلى الضلالة، وقيل: كلمة كفر تسمعونها منهم\n_________\n(١) الرازي الواعظ من كبار المشايخ له مواعظ مشهورة.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٣/ ١٥ (٨)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٥١، \"طبقات الصوفية\" للسلمي (١٠٧ - ١١٤).\n(٢) ساقطة من الأصل، والمثبت من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) مقاتل بن سليمان الخراسانيّ، متهم مهجور. وينظر قوله في \"تفسيره\" ١/ ٢٩٥\nنحوه.\n(٥) التخريج:\nذكره البغوي في \"معالم التنزيل\" ٢/ ٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ١١٢، وابن الجوزي في \"زاد المسير\" ١/ ٣٥٦، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ٤٧٠ عن مقاتل مثله.","vol":"9","page":165},{"text":"فتتأذون (١) بها، ﴿وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَار﴾ منهزمين، وهو جزم بجواب الأمر ﴿ثُمَّ لَا يُنْصَرُونَ﴾ استأنف لأجل رؤوس الآي؛ لأنها على النون، كقوله تعالى: ﴿وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (٣٦)﴾ (٢) وتقديره: ثم هم لا ينصرون، وقال في موضع آخر: ﴿لَا يُقْضَى عَلَيْهِمْ فَيَمُوتُوا﴾ (٣) إذا لم يكن رأس آية أعمل النصب (٤).\nقال الشاعر (٥):\nألم تسأل الرَّبْع القديم (٦) فَيَنْطقُ ... وهل يخبرنك اليومَ بيداءُ سملق (٧)\nأي: فهو ينطق (٨).\n_________\n(١) في الأصل: فتأذون. والمثبت من (س)، (ن).\n(٢) المرسلات: ٣٦.\n(٣) فاطر: ٣٦.\n(٤) قال العكبري في \"التبيان\" ١/ ١٤٦: وإنما استؤنف هنا ليدل على أن الله لا ينصرهم، قاتلوا أو لم يقاتلوا.\n(٥) هو جميل بن عبد الله بن معمر العذريّ صاحب بثينة.\nانظر: \"المؤتلف والمختلف\" للدارقطنيّ ١/ ٥٠٦ - ٥٠٧، \"الأغاني\" لأبي الفرج الأصفهاني ٨/ ٩٠.\n(٦) في الأصل: ألقوا. والمثبت من (س)، (ن).\n(٧) البيت لجميل في \"معاني القرآن\" للفراء ١/ ٢٧، \"خزانة الأدب\" للبغدادي ٨/ ٥٢٤، \"اللباب\" لابن عادل الدمشقي ٥/ ٤٧٠.\n(٨) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ٣٥٢، \"محاسن التأويل\" للقاسميّ ٤/ ١٩٤ - ١٩٥، \"الفتوحات الإلهية\" للجمل ١/ ٥٠٣.","vol":"9","page":166},{"text":"قال الأخفش (١): قوله ﷿: ﴿لَنْ يَضُرُّوكُمْ إِلَّا أَذًى﴾ استثناء خارج من أول الكلام، يقول العرب: ما (٢) اشتكى شيئًا إلاّ خيرًا (٣)، قال الله تعالى: ﴿لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا (٢٤) إِلَّا حَمِيمًا وَغَسَّاقًا (٢٥)﴾ (٤) لأن هذا الأذى لا يضرهم، ومعناه لكن أذى (٥).\n\n<span data-type=\"title\" id=toc-771>١١٢ </span>- قوله - ﷿-: ﴿ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا﴾\nأي: أينما وجدوا ولقوا ﴿إِلَّا بِحَبْلٍ مِنَ اللَّهِ﴾ يعني: حيثما لقوا غلبوا واستضعفوا وقتلوا ولا يأمنون (٦).\n﴿إِلَّا بِحَبْلٍ﴾، بعهد (٧) ﴿مِنَ اللَّهِ﴾ يعني: إن أسلموا ﴿وَحَبْلٍ مِنَ النَّاسِ﴾ محمَّد - ﷺ - والمؤمنون يؤدون إليهم الخراج فيؤمنوهم، وفي\n_________\n(١) سعيد بن مسعدة الأخفش الأوسط كان من أوسع الناس علمًا.\nوانظر: \"نزهة الألباء\" لابن الأنباري (ص ١٣٣).\n(٢) في الأصل: لا. والمثبت من (س)، (ن)، ولعلّه الصواب؛ لأن (ما) لنفي الحال. والعبارة كذلك. ينظر: \"معاني الحروف\" للرمانيّ (ص ٨٨)، \"رصف المبانيّ\" للمالقي (ص ٣٨٠).\n(٣) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٤٧٠، \"زاد المسير\" لابن الجوزي ١/ ٣٥٦، \"التبيان\" للعكبري ١/ ١٤٦.\n(٤) النبأ: ٢٤ - ٢٥.\n(٥) لم أجد قول الأخفش في \"معاني القرآن\"، وانظر: \"معرض الإبريز\" لعبد الكريم الأسعد ١/ ٢٩٧، \"الفتوحات الإلهية\" للجمل ١/ ٥٠٣، \"زاد المسير\" لابن الجوزي ١/ ٣٥٦.\n(٦) في الأصل: يؤمنون. والمثبت من (س)، (ن).\n(٧) من (ن).","vol":"9","page":167},{"text":"الكلام اختصار، يعني: إلا أن (١) يعتصموا يقول الشاعر (٢):\nرأتني بحبليها فصدّت مخافة ... وفي الحبل روَعْاء الفواد فروق فَرُوق (٣)\nأي: أقبلت بحبلها (٤)، وقال آخر (٥):\nحنتني حانيات الدهر حتى ... كأني خاتِل أدنو لصيد\nقريب الخطو يحسب من رآني ... ولست مقيدًا أني بقيد (٦)\nيعني: إني مقيد بقيد (٧).\n_________\n(١) في الأصل: أن لا. والمثبت من (س)، (ن).\n(٢) هو حميد بن ثور الهلاليّ أسلم بعد حنين.\nانظر: \"أسد الغابة\" لابن الأثير ٢/ ٧٦، \"الشعر والشعراء\" لابن قتيبة ١/ ٣٠٦، ٣١٠.\n(٣) انظر: \"ديوان حميد\" (٢٥)، \"جامع البيان\" للطبري ٤/ ٤٩، \"معاني القرآن\" للفراء ١/ ٢٣٠.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٣/ ٢٧٠ - ٢٧١، \"التبيان\" للطوسي ٢/ ٥٦٠ - ٥٦١، \"الدر المصون\" للسمين الحلبي ٣/ ٣٥٣.\n(٥) هو حنظلة بن الشرقيّ، وهو أحد المعمّرين، وقيل: لعدي بن زيد، وقيل: للمسحاج بن سباع الضبي.\n(٦) انظر: كتاب \"المعمّرين\" (٥٧)، \"الأغاني\" لأبي الفرج الأصفهاني ٢/ ٣١٣، \"حماسة البحتري\" لأبي تمام (٢٠٢)، \"الأمالي\" لأبي على القالي ١/ ١١٠.\n(٧) ضعف قوم هذا القول وذلك لوجهين: أولًا: أن الكلام إذا صح معناه من غير حذف لم يجز تأويله على الحذف. الثاني: أن الحذف يجوز بدلالة غيره عليه فلو =","vol":"9","page":168},{"text":"﴿وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ذَلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ﴾\n\n<span data-type=\"title\" id=toc-772>١١٣ </span>- قوله﷿ ﴿لَيْسُوا سَوَاءً﴾ [الآية] (١).\nقال ابن عباس ومقاتل (٢): لمّا أسلم عبد الله بن سلام وثعلبة بن سعية (٣) وأسيد بن سعية وأسد بن عبيد، ومن أسلم من اليهود، قالت أحبار اليهود: ما آمن بمحمد إلا شرارنا ولو كانوا من خيارنا ما تركوا دين آبائهم، وقالوا لهم: لقد خسرتم حين استبدلتم بدينكم دينًا غيره، فأنزل الله ﷿: ﴿لَيْسُوا سَوَاءً﴾ (٤).\nو﴿سَوَاءً﴾ يقتضي شيئين اثنين فصاعدًا، واختلفوا في وجه هذِه الآية، فقال قوم: في الكلام اختصار وحذف، تقديره: ليسوا سواء ﴿مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ﴾ وأخرى غير قائمة، فترك ذكر الأخرى\n_________\n= دل دليل عليه لحذفت الموصول مع صلته.\nانظر: \"الدر المصون\" للسمين الحلبي ٢/ ٥٦١.\n(١) من (س)، (ن).\n(٢) مقاتل بن سليمان الخراسانيّ. وينظر قوله في \"تفسيره\" ١/ ٢٩٦ نحوه.\n(٣) مطموس في الأصل والمثبت من (س)، (ن).\n(٤) التخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٥٢ من طريق محمَّد بن إسحاق قال: حدثني محمَّد بن أبي محمَّد عن عكرمة، أو عن سعيد بن جبير، عن ابن عباس بنحوه، وذكره ابن هشام في \"السيرة النبوية\" ٢/ ٥٥٧ عن محمَّد بن إسحاق بنحوه ولم يجاوزه.\nوانظر: \"الإتقان\" للسيوطي ٢/ ٢٤٢.","vol":"9","page":169},{"text":"اكتفاء بذكر أحد (١) الفريقين يقول أبي ذؤيب (٢):\nعصيت إليها القلب إني لأمرها ... مطيع فما أدري أرشد طلابها (٣)\nأراد: أرشد أم غيّ، فحذف لدلالة الكلام عليه، قالوا: وهذا فعل مجموع مقدم كقولهم: أكلوني البراغيث، وذهبوا أصحابك (٤) (٥).\nوقال آخرون: تمام الكلام عند قوله: ﴿لَيْسُوا سَوَاءً﴾ وهو وقف؛ لأن ذكر الفريقين من أهل الكتاب قد جرى في قوله: ﴿مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ﴾ ثم قال: ﴿لَيْسُوا سَوَاءً﴾ يعني: المؤمنين والفاسقين، ثم وصف الفاسقين فقال: ﴿لَنْ يَضُرُّوكُمْ إِلَّا أَذًى﴾ ووصف المؤمنين ﴿أُمَّةٌ قَائِمَةٌ﴾ فهو مردود على أول الكلام، وهذا\n_________\n(١) ساقطة من الأصل، وفي (ن): إحدى، والمثبت من (س).\n(٢) أبو ذؤيب الهذليّ خويلد بن خالد مخضرم.\nانظر: \"الأغاني \" لأبي الفرج الأصفهاني ٦/ ٥٦ - ٦١، \"خزانة الأدب\" للبغدادي ١/ ٢٠١ - ٢٠٣.\n(٣) انظر البيت الشعريّ في \"ديوان الهذليين\" ١/ ٧٢، \"معاني القرآن\" للفراء ١/ ٢٣٠، \"جامع البيان\" للطبري ٤/ ٥٢، \"اللباب\" لابن عادل الدمشقي ٥/ ٤٧٦، وفي الكل اختلاف (فعاصاني إليها، ودعاني إليها، وعصيت إليها).\n(٤) هو قول أبي عبيدة في \"مجاز القرآن\" ١/ ١٠١ - ١٠٢.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٤٧٦.\n(٥) قال مكي في \"مشكل إعراب القرآن\" ١/ ١٥٣: وهذا بعيد لأن المذكورين قد تقدموا قبل: ليس، ولم يتقدم في أكلوني البراغيث شيء، فليس هذا مثله.\nوانظر: \"التبيان\" للطوسيّ ٢/ ٥٦٣، \"المحرر الوجيز\" لابن عطية ٣/ ٢٧٤، \"معاني القرآن\" للفراء ١/ ٢٣١، \"معاني القرآن\" للزجاج ١/ ٤٥٩.","vol":"9","page":170},{"text":"اختيار محمَّد بن جرير الطبري (١) (٢) والزجاج (٣) (٤).\nوإن شئت جعلت قوله ﴿أَهْلِ الْكِتَابِ﴾ ابتداء الكلام أخر، لأن ذكر الفريقين قد جرى، ثم قال: ليس هذان (٥) الفريقان سواء وتمّ (٦) ثم ابتدأ فقال: ﴿مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ﴾ (٧).\nقال ابن مسعود: لا يستوي اليهود وأمة محمَّد - ﷺ - (٨) القائمة بأمر الله، يعني: الثابتة على الحق مستقيمة.\nوقال ابن عباس: ﴿أُمَّةٌ قَائِمَةٌ﴾ مهتدية، قائمة على أمر الله، لن تتراجع عنه، ولم تتركه كما تركه الآخرون وضيعوه (٩).\n_________\n(١) من (ن).\n(٢) محمَّد بن جرير الطبري، إمام المفسرين. وينظر قوله في \"جامع البيان\" ٤/ ٥١.\n(٣) إبراهيم بن السريّ الزجاج إمام نحويّ.\n(٤) في \"معاني القرآن\" له ١/ ٤٥٨.\nوانظر: \"معاني القرآن\" للأخفش ١/ ٢١٣، \"غرائب القرآن\" للنيسابوري ٤/ ٤٣.\n(٥) في الأصل: هذا. والمثبت من (س)، (ن).\n(٦) ساقطة في الأصل، والمثبت من (س)، (ن).\n(٧) ينظر: \"الدر المصون\" للسمين الحلبي ٣/ ٣٥٦، \"إملاء ما من به الرحمن\" للعكبريّ ١/ ١٤٦، \"معرض الإبريز\" لعبد الكريم الأسعد ١/ ٢٩٨.\n(٨) أخرج الطبري في \"جامع البيان\" ٤/ ٥٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٣٧ عن ابن مسعود مثله، وجاء فيهما (أهل الكتاب) بدلا من (اليهود).\n(٩) أخرج الطبري في \"جامع البيان\" ٤/ ٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ٧٣٨، عن ابن عباس نحوه مختصرًا.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٩٣.","vol":"9","page":171},{"text":"وقال مجاهد (١): عادلة.\nوقال السدّي (٢): مطيعة، قائمة على كتاب الله وفرائضه وحدوده، وقيل: قائمة في الصلاة (٣). وقال الأخفش (٤): أمة قائمة أي: ذو أمة قائمة، والأمة (٥): الطريقة، من قولهم: أممت الشيء: أي: قصدته (٦). قال النابغة (٧):\nوهل يأثمن ذو أمة وهو طائع (٨)\nأي: ذو طريقة، ومعنى الآية: ذو طريقة مستقيمة (٩).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٤/ ٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٣٢، عنه مثله.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٣٣: عنه بمعناه.\n(٣) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٢٧٥: وهذا كله يرجع إلى معنى واحد من الاعتدال على أمر الله.\n(٤) سعيد بن مسعدة الأخفش الأوسط اللغوي.\n(٥) في الأصل: واللغة. والمثبت من (س)، (ن).\n(٦) في \"معاني القرآن\" له ١/ ٢٣١.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٥٨.\n(٧) زياد بن معاوية النابغة الذبياني.\n(٨) ما ورد: شطر بيت ومطلعه: حلفت فلم أترك لنفسك ريبة، وهو في \"ديوان النابغة\" (٨١)، \"معاني القرآن\" للزجاج ١/ ٤٥٨، \"لسان العرب\" لابن منظور ١٢/ ٢٤ (أمم)، \"معاني القرآن\" للأخفش ١/ ٢٣١.\n(٩) قال الطوسي في \"التبيان\" ٢/ ٥٦٤: وهذا ضعيف؛ لأنه عدول عن الظاهر في الأمة، والحذف لا دلالة عليه انتهى.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٥٨، \"إعراب القرآن\" للنحاس ١/ ٤٠١.","vol":"9","page":172},{"text":"قوله تعالى: ﴿يَتْلُونَ آيَاتِ اللَّهِ﴾\nأي: يقرءون كتاب الله، قال مجاهد (١): يُتبعون. قال الشاعر (٢):\nقد جعلت دلوي تستتليني (٣) ... ولا أريد تبع القرين (٤)\nأي: تستتبعني (٥).\n﴿آنَاءَ اللَّيْلِ﴾ أي (٦): ساعاته. واحدها: إنى، مثل: نحى وأنحاء، وإنى وأنى مثل: معى (٧)، قال الشاعر (٨):\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٢/ ٩٣، \"الكشاف\" للزمخشري ١/ ٦١١، \"المحرر الوجيز\" لابن عطية ٣/ ٢٧٦.\n(٢) لم أجد من ميّزه.\n(٣) في الأصول الخطية (تستليني).\n(٤) تكملة الرجز:\nإنْ لم يرد سماحتي وليني\nكذلك جاء في \"معاني القرآن\" للزجاج ١/ ٤٥٩، \"لسان العرب\" لابن منظور ١٤/ ١٠٢ (تلو) ولم ينسب لأحد.\nوانظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ٣٥١ (تلو).\n(٥) انظر: \"تاج العروس\" للزبيدي ١٩/ ٢٣٦، \"القاموس المحيط\" لإسماعيل بن عباد (ص ١٦٣٤) (تلو).\n(٦) من (س).\n(٧) انظر: \"لسان العرب\" لابن منظور ١٤/ ٥٠ (إنى)، \"معاني القرآن\" للأخفش ١/ ٢٣٠ - ٢٣١، \"التبيان\" للطوسي ٢/ ٥٦٤.\n(٨) هو: المُتَنَخَّل الهذليّ مالك بن عويمر من شعراء هذيل وفصحائهم.\nابطر: \"معجم الشعراء\" للمرزباني (٢٥٧)، \"الأغاني\" لأبي الفرج الأصفهاني ٢٠/ ١٤٥.","vol":"9","page":173},{"text":"حلو ومر كعطف القدح شيمته (١) ... في كل إنًى قضاه (٢) الليل ينتعل (٣)\nأي: في كل ساعة أتاه الليل (٤) بأمر مضى فيه ولا يتأخر (٥).\nوقال الراجز في اللغة الأخرى:\nلله در جعفر أي فتى\nمشمر عن ساقه كل إنى (٦)\nقال السدي: (٧) ﴿آنَاءَ اللَّيْلِ﴾ جوفه.\n[٨٧٤] أخبرنا أحمد بن أبيّ (٨) ثنا (أحمد بن (٩) محمَّد بن عمران) (١٠)\n_________\n(١) رواية الديوان: مِرّته.\n(٢) رواية الديوان: حذاه الليل. وهو شبيه في المعنى.\n(٣) البيت الشعري في \"ديوان الهذليين\" ٢/ ٣٥، \"مجاز القرآن\" لأبي عبيدة ١/ ١٠٢، \"معاني القرآن\" للزجاج ١/ ٤٥٩.\n(٤) في الأصل: الله، والمثبت من (س)، (ن).\n(٥) انظر: \"جامع البيان\" للطبري ٧/ ١٢٥، \"التبيان\" للطوسي ٢/ ٥٦٤، \"خزانة الأدب\" للبغدادي ٢/ ١٣٧.\n(٦) لم اهتد إلى قائله ولم أجد من ذكره.\n(٧) إسماعيل بن عبد الرحمن السدي، صدوفيهم، وقوله: أخرجه الطبري في \"جامع البيان\" ٤/ ٥٥، عنه بلفظ: فجوف الليل.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٢٧٧.\n(٨) أبو عمرو الفراتي الأستوائي: لم يُذكر بجرح أو تعديل.\n(٩) من (ن).\n(١٠) هكذا جاء في النسخ، وهو: أحمد بن محمَّد بن عمر النيسابوري، مسند خراسان الزاهد العابد.","vol":"9","page":174},{"text":"أخبرنا الحسن بن سفيان (١)، عن حيان بن عبد الله (٢)، عن الأوزاعي (٣) قال: حدثني حسان بن عطية (٤) قال: بلغنا أن رسول الله - ﷺ - قال: \"ركعتان يركعهما العبد في جوف الليل الأخير خير له (٥) من الدنيا وما فيها، لولا أن أشق على أمتي لفرضتهما عليهم\" (٦).\nقوله تعالى (٧) ﴿وَهُمْ يَسْجُدُونَ﴾ أي: يصلون؛ لأن التلاوة لا تكون\n_________\n= انظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٨١، \"العبر\" للذهبي ٣/ ٥٨.\n(١) أبو العباس الشيباني، الإِمام، الحافظ، المثبت.\n(٢) لم أجد من شيوخ الحسن بن سفيان من هو بهذا الاسم، ولعلّه حبان بن موسى أبو محمَّد المروزي، وهو ثقة.\nانظر: \"تهذيب الكمال\" للمزي ٤/ ١٠٠ \"تقريب التهذيب\" لابن حجر ١/ ١٤٧.\n(٣) عبد الرحمن بن عمرو الأوزاعي، الإمام، الفقيه، الثقة، الجليل.\n(٤) المحاربيّ مولاهم: ثقة فقيه عابد.\nانظر: \"تهذيب التهذيب\" لابن حجر ٢/ ٢٥١ \"تقريب التهذيب\" لابن حجر ١/ ١٦٢.\n(٥) الزيادة من (س)، (ن).\n(٦) [٨٧٤] الحكم على الإسناد:\nرواية حسّان بلاغ فالاسناد منقطع.\nالتخريج:\nأخرج ابن نصر المروزيّ في \"قيام الليل\" (ص ٩٥)، وآدم بن إياس في \"الثواب\" -كما في \"فيض القدير\" للمناوي ٤/ ٥١ عن حسان بن عطية مثله.\nقال الألباني في \"ضعيف الجامع الصغير\" (ص ٤٦٠) (٣١٣٧): ضعيف. وورد من حديث ابن عمر ولا يصح كما في \"المغني عن حمل الأسفار\" للعراقي ١/ ٣٣٦ (١٢٧٤).\n(٧) زيادة من (س).","vol":"9","page":175},{"text":"في الركوع والسجود، نظيره قوله ﷿: ﴿وَلَهُ يَسْجُدُونَ﴾ (١)، أي: يصلون. وفي الفرقان: ﴿وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَنِ﴾ الآية (٢)، أي: صلوا. وفي النجم: ﴿فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا (٦٢)﴾ (٣) (٤)، واختلفوا في نزول الآية ومعناها:\nفقال قوم: هي في قيام الليل.\n[٨٧٥] أخبرنا (أبو عبد الله) (٥) ابن فنجويه (٦)، ثنا عبد الله بن يوسف بن أحمد بن مالك (٧)، ثنا عمر بن سهل (٨)، ثنا زيد بن إسماعيل الصائغ (٩)، ثنا يعلي بن عبيد (١٠)، ثنا مجمّع -يعني: ابن\n_________\n(١) الأعراف: ٢٠٦.\n(٢) من الآية: ٦٠.\n(٣) من الآية: ٦٢.\n(٤) انظر: \"معاني القرآن\" للفراء ١/ ٢٣١، \"معاني القرآن\" للزجاج ١/ ٤٥٩، \"التبيان\" للطوسي ٢/ ٥٦٤، \"جامع البيان\" للطبري ٤/ ٥٦.\n(٥) من (ن).\n(٦) الحسين بن محمَّد أبو عبد الله ابن فنجويه: ثقة، صدوق، أكثر من رواية المناكير.\n(٧) شيخ الصوفية.\n(٨) ابن مخلد البزار، ذكره الخطيب في \"تاريخ بغداد\" ١١/ ٢٢٣ ولم يذكر فيه جرحًا أو تعديلا.\n(٩) أبو الحسن الصائغ، محله الصدق.\nانظر: \"تاريخ بغداد\" للخطيب ٨/ ٤٤٨، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٥٧.\n(١٠) يعلي بن عبيد الكوفي، ثقة إلاّ في حديثه عن الثوري ففيه لين.\nانظر: \"تهذيب التهذيب\" لابن حجر ١١/ ٤٥٢، \"تقريب التهذيب\" لابن حجر ٢/ ٣٧٨.","vol":"9","page":176},{"text":"يحيى الأنصاري (١) - عن رجل من بني شيبة (٢) كان يدرس الكتب قال: إنا نجد كلامًا من كلام الربّ: أيحسب راعي إبل أو غنم إذا جنّه الليل انخذل، كمن هو قائم وساجد آناء الليل (٣).\nوقال ابن مسعود ﵁: هي في صلاة العتمة، يصلونها، ومن سواهم من أهل الكتاب لا يصليها (٤).\n[٨٧٦] أخبرني الحسين بن محمَّد الدينوري (٥)، ثنا أبو بكر بن مالك القطيعي (٦) حدثنا عبد الله بن أحمد بن حنبل (٧)، حدثني أبي (٨)، ثنا أبو\n_________\n(١) مجمع بن يحيى الأنصاري الكوفي، صدوق.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٣٠، \"تهذيب الكمال\" للمزي ١٧/ ٤٤٩.\n(٢) لم أجد من ميزه.\n(٣) [٨٧٥] الحكم على الإسناد:\nفيه مبهم، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٧٦، ولم ينسبه لأحد.\n(٤) أخرج البخاري في \"التاريخ الكبير\" ٢/ ٣٠٨ (٢٥٧٦)، والطبري في \"جامع البيان\" ٤/ ٥٥: من طرق عن الحسن بن يزيد العجلي، عن ابن مسعود نحوه. وانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٧٣٩، \"أسباب النزول\" للواحديّ (ص ١٢٣).\n(٥) ابن فنجويه، ثقه، صدوق، يكثر من رواية المناكير.\n(٦) أحمد بن جعفر أبو بكر البغدادي القطيعي، الثقة.\n(٧) عبد الله بن أحمد بن محمَّد بن حنبل، الإِمام الثقة.\n(٨) أحمد بن محمَّد بن حنبل، إمام أهل السنة.","vol":"9","page":177},{"text":"النضر (١)، وحسن بن موسى (٢)، قالا (٣) ثنا شيبان (٤)، عن عاصم (٥) عن زر (٦) عن (عبد الله) (٧) بن مسعود ﵁ قال: أخَّر رسول الله صلاة العشاء، ثم خرج إلى المسجد، فإذا الناس ينتظرون الصلاة فقال: \"إنه ليس من هذِه الأديان من يذكر الله تعالى هذِه الساعة غيركم\"، فأنزلت هذِه الآية ﴿لَيْسُوا سَوَاءً مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ﴾، حتى بلغ: ﴿وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ﴾ (٨) ..\n_________\n(١) هاشم بن القاسم أبو النضر البغدادي، حافظ، ثبت في الحديث.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٣١٤، \"تهذيب التهذيب\" لابن حجر ١١/ ١٨.\n(٢) الأشيب البغدادي، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ١٧١، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٢٣.\n(٣) من (س).\n(٤) ابن عبد الرحمن أبو معاوية البصري، ثقة، صاحب كتاب.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٥٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٨٧٣.\n(٥) ابن بهدلة بن أبي النجود؛ صدوق، له أوهام.\n(٦) ابن حُبيش، ثقة.\n(٧) من (س).\n(٨) [٨٧٦] الحكم على الإسناد:\nحسن.\nالتخريج:\nأخرج أحمد في \"المسند\" ١/ ٣٩٦ (٣٧٦٠) ترتيب أحمد شاكر، والنسائي في \"التفسير\" ١/ ٣٢٠ (٩٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٣٩٧ =","vol":"9","page":178},{"text":"وروى الثوري، عن منصور قال: بلغني أنها نزلت في قوم كانوا يصلون ما بين المغرب والعشاء (١).\nوقال عطاء: ﴿لَيْسُوا سَوَاءً مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ﴾ الآية. يريد أربعين رجلا من أهل نجران من العرب، واثنين وثلاثين من الحبشة، وثمانية من الروم كانوا على دين عيسى ﵇، وصدقوا بمحمد - ﷺ -.\nوكان من الأنصار فيهم عدة قبل قدوم النبي - ﷺ - منهم: أسعد بن زرارة، والبراء بن معرور ومحمد بن مسلمة، وأبو قيس صرمة بن أنس، كانوا موحدين يغتسلون من الجنابة، ويقومون بما عرفوا من شرائع الحنيفية، حتى جاءهم الله تعالى بالنبي - ﷺ -، فصدقوه ونصروه (٢).\n_________\n= (١٥٣٠)، والواحدي في \"أسباب النزول\" (ص ١٢٣): من طرق عن شيبان به نحوه.\nقال السيوطي في \"الدر المنثور\" ٢/ ١١٦: إسناده حسن.\nوانظر: \"مجمع الزوائد\" للهيثمي ١/ ٣١٢، ٣١٧.\n(١) الحكم على الإسناد:\nرواية منصور بلاغ، فالإسناد منقطع.\nالتخريج:\nأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٣١، والطبري في \"جامع البيان\" ٤/ ٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٣٩: من جهة الثوري به نحوه.\n(٢) ذكر البغوي في \"معالم التنزيل\" ٢/ ٩٣، والرازي في \"مفاتيح الغيب\" ٨/ ١٨٧، وابن عادل الدمشقي في \"اللباب\" ٥/ ٤٧٧، عن عطاء نحوه.","vol":"9","page":179},{"text":"<span data-type=\"title\" id=toc-773>١١٤ </span>- قوله﷿ ﴿يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ\nوَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَئِكَ مِنَ الصَّالِحِينَ (١١٤)﴾.\n\n<span data-type=\"title\" id=toc-774>١١٥ </span>- قوله - ﷿-: ﴿وَمَا يَفْعَلُوا مِنْ خَيْرٍ فَلَنْ يُكْفَرُوهُ﴾.\nقرأ الأعمش ويحيى بن وثاب وحمزة والكسائي وحفص وخلف: بالياء فيهما (١) إخبارًا عن الأمة القائمة، وهي قراءة ابن عباس (٢)، واختيار أبي عبيد (٣).\nوقرأ الباقون: بالتاء فيهما (٤)، على الخطاب لقوله تعالى: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ وهي اختيار أبي حاتم (٥) (٦)، وكان أبو\n_________\n(١) في \"التذكرة\" لابن غلبون ٢/ ٢٩٢ عن حفص وحمزة والكسائي، زاد ابن الجزري في \"تقريب النشر\" ص (١٠١). خلفًا.\nوانظر: \"شرح الهداية\" للمهدوي ١/ ٢٣٠، \"فتح القدير\" للشوكاني ١/ ٣٧٤.\n(٢) في \"البحر المحيط\" لأبي حيان ١/ ٣٦ عن ابن عباس وحمزة والكسائى وحفص وعبد الوارث عن أبي عمرو.\n(٣) انظر قول أبي عبيد في \"البحر المحيط\" لأبي حيان ١/ ٣٦، \"التبيان\" للعكبري ١/ ٢٢٩، \"جامع البيان\" للطبري ٤/ ٥٧.\n(٤) انظر: \"التذكرة\" لابن غلبون ٢/ ٢٩٢، \"تقريب النشر\" لابن الجزري (ص ١٠١)، وفي \"شرح الهداية\" للمهدوي ٢/ ٢٣٠: هي قراءة: نافع وابن كثير، ووجه عن أبي عمرو وابن عامر وشعبة.\nوانظر \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٧٧.\n(٥) سهل بن محمَّد أبو حاتم السجستاني المقرئ.\n(٦) انظر: \"معاني القرآن\" للزجاج ١/ ٤٧١، \"الكشاف\" للزمخشري ١/ ٤٥٦، \"معجم القراءات القرآنية\" لأحمد مختار عمر ١/ ٤٣٥.","vol":"9","page":180},{"text":"عمرو (١) يروي القراءتين جميعًا: الياء والتاء (٢)، ومعنى الآية:\nوما تفعلوا من خير فلن تعدموا ثوابه، ولن تجحدوا جزاءه، بل يشكركم وتجازون عليه.\n﴿وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ﴾: المؤمنين.\n\n<span data-type=\"title\" id=toc-775>١١٦ </span>- قوله﷿ ﴿إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ﴾\n(أي من عذاب الله) (٣)، وإنما خص الأولاد؛ لأنهم أقرب أنسبائه إليه (٤).\n﴿وَأُولَئِكَ أَصْحَابُ النَّارِ﴾ إنما جعلهم من (٥) أصحابها؛ لأنهم من (٦) أهلها الذين لا يخرجون منها ولا يفارقونها، كصاحب الرجل الذي لا يفارقه، وقرينه الذي لا يزايله، يدل عليه قوله ﷿: ﴿هُمْ فِيهَا خَالِدُونَ﴾ (٧).\n_________\n(١) زبان بن العلاء بن العريان المازني البصري، كان من أعلم الناس بالقرآن.\n(٢) انظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٤٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤١، \"شرح طيبة النشر\" لابن الجزري (ص ٢٠٩).\n(٣) من (س)، (ن).\n(٤) من (س)، (ن).\n(٥) من (ن).\n(٦) من (ن).\n(٧) انظر: \"جامع البيان\" للطبري ٤/ ٥٨، \"فتح القدير\" للشوكاني ١/ ٣٧٤، \"المحرر الوجيز\" لابن عطية ٣/ ٢٨٠ - ٢٨١.","vol":"9","page":181},{"text":"<span data-type=\"title\" id=toc-776>١١٧ </span>- قوله - ﷿-: ﴿مَثَلُ مَا يُنْفِقُونَ فِي هَذِهِ الْحَيَاةِ الدُّنْيَا﴾.\nقال يمان: يعني: نفقات أبي سفيان وأصحابه ببدر واحد على عداوة النبي - ﷺ - (١).\nوقال مقاتل (٢): يعني: نفقة سفلة اليهود على علمائهم ورؤسائهم كعب وأصحابه.\nوقال مجاهد: يعني (٣): جميع نفقات الكفار في الدنيا وصدقاتهم، ضرب الله تعالى لها مثلا (٤) فقال: ﴿كَمَثَلِ رِيحٍ فِيهَا صِرٌّ﴾ قال ابن عباس - ﵄ -: يعني السموم الحادة التي تقتل، ومنها خلق الجان (٥).\nوقال ابن كيسان: الصرّ: ريح فيها صوت ونار (٦)، وقال سائر المفسرين: برد شديد (٧) ﴿أَصَابَتْ حَرْثَ﴾ زرع ﴿قَوْمٍ ظَلَمُوا أَنْفُسَهُمْ﴾:\n_________\n(١) ذكر البغوي في \"معالم التنزيل\" ٢/ ٩٤، مثله.\n(٢) قوله في \"تفسيره\" ١/ ٢٩٦ نحوه.\nوانظر \"الوجيز\" للواحدي ١/ ٢٢٨.\n(٣) من (س).\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٤١، عن مجاهد نحوه.\n(٥) اخرج الطبري في \"جامع البيان\" ٤/ ٥٩: عن ابن عباس بلفظ: برد شديد، وزمهرير.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٢٨٢.\n(٦) وهو قول الزجاج كما في \"معاني القرآن\" ١/ ٤٦١.\n(٧) هو قول ابن عباس والحسن وعكرمة والسدي والربيع والضحاك وقتادة.\nانظر: \"جامع البيان\" للطبري ٤/ ٥٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٧٤١، \"معالم التنزيل\" للبغوي ٢/ ٩٤.","vol":"9","page":182},{"text":"بالكفر والمعصية، ومنع حق الله تعالى، ﴿فَأَهْلَكَتْهُ﴾، ومعنى الآية: مثل نفقات الكفار في بطلانها وذهابها وعدم منفعتها، وقدر حاجتهم إليها، بعد ما كانوا يرجون من عائدة نفعها، كمثل زرع أصابته ريح باردة (أو نار) (١) فأحرقته وأهلكته، فلم ينتفع أصحابه منه بشيء، بعد ما كانوا يرجون من عائدة نفعه، قال الله تعالى: ﴿وَمَا ظَلَمَهُمُ اللَّهُ﴾ بذلك، ﴿وَلَكِنْ أَنْفُسَهُمْ يَظْلِمُونَ﴾ بالكفر والمعصية ومنع حق الله.\n\n<span data-type=\"title\" id=toc-777>١١٨ </span>- قوله - ﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا﴾ الآية.\n[٨٧٧] أخبرني الحسين بن محمَّد بن الحسين بن عبد الله (٢)، ثنا موسى بن محمَّد بن علي بن عبد الله (٣)، ثنا عبد الله بن سليمان بن الأشعث (٤)، ثنا المنذر بن الوليد بن عبد الرحمن بن الجارودي (٥)، حدثني أبي (٦)،\n_________\n(١) من (س).\n(٢) ابن فنجويه: ثقة، صدوق، يكثر من روايه المناكير.\n(٣) لم أجده.\n(٤) ابن أبي داود السجستاني الإِمام الحافظ.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٣/ ٢٢١، \"تاريخ بغداد\" للخطيب ٩/ ٤٦٤.\n(٥) المنذر بن الوليد الجاروديّ، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٧٥، \"تهذيب الكمال\" للمزي ١٨/ ٣٨٣\n(٦) الوليد بن عبد الرحمن الجاروديّ، ثقة.","vol":"9","page":183},{"text":"عن حميد بن مهران المالكي (١)، (عن أبي غالب) (٢) عن أبي أمامة ﵁ (٣)، عن رسول الله في قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا﴾ قال: \"هم الخوارج\" (٤).\nوقال ابن عباس - ﵄ -: (كان رجال من المسلمين يواصلون رجالا من اليهود) (٥) لما كان بينهم من القرابة والصداقة والحلف والجوار،\n_________\nانظر: \"تهذيب الكمال\" للمزي ١٩/ ٤٢٧، \"تهذيب التهذيب\" لابن حجر ١١/ ١٢٣.\n(١) من (س)، (ن) وهو حميد بن أبي حميد مهران الخيّاط، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٢٠٤، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٢٨.\n(٢) ورد في الأصل: حدثنا المكيّ بن أبي غالب، والمثبت من (س)، (ن)، وهو أبو غالب صاحب أبي أمامة اختلف في اسمه وولائه، صدوق يخطئ.\nوانظر: \"تهذيب الكمال\" للمزي ٢١/ ٤٤٤.\n(٣) صحابي مشهور.\n(٤) [٨٧٧] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nأخرج ابن أبي حاتم في \"تفسيير القرآن العظيم\" ٣/ ٧٤٢، والطبراني في \"المعجم الكبير\" ٨/ ٢٧١ (٨٠٧٤) عن حميد بن مهران به نحوه.\nقال الهيثمي في \"مجمع الزوائد\" ٦/ ٢٣٣: ورجاله ثقات. وقال السيوطي في \"الدر المنثور\" ٢/ ١١٨: وسنده جيد.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ١٢: وهذا الحديث أقل أقسامه أن يكون موقوفًا من كلام الصحابي. وهو الأصوب.\n(٥) في الأصل و(س): (كانوا رجالا من اليهود) والمثبت من (ن) وهو الموافق لرواية الطبري.","vol":"9","page":184},{"text":"فأنزل الله تعالى فيهم (١) هذِه الآية ينهاهم عن مباطنتهم، خوف الفتنة منهم عليهم (٢).\nوقال مجاهد: نزلت في قوم من المؤمنين كانوا يصادقون المنافقين ويخالطونهم، فنهاهم الله عن ذلك (٣) فقال ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ﴾: أي: أولياء، وأصفياء من غير أهل ملتكم (٤).\nوالبطانة: مصدر يوضع في موضع الاسم فيسمى بها الواحد والاثنان والجمع والمذكر والمؤنث، قال الشاعر:\nأولئك خلصائي نعم وبطانتي ... وهم عيبتي من دون كل قريب (٥)\nوإنما قيل لخليل الرجل: بطانة تشبيهًا بما يلي بطنه من ثيابه، وخلوّه منه في اطلاّعه على أسراره، وما يطويه عن أباعده وكثير من أقاربه محل ما يلي جسده من ثيابه (٦) ثم ذكر العلة في النهي عن\n_________\n(١) من (س)، (ن).\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ٦١، عن ابن عباس نحوه.\n(٣) أخرج الطبري في \"جامع البيان\" ٤/ ٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٤٢ عن مجاهد بمعناه.\n(٤) قال الرازي في \"مفاتيح الغيب\" ٨/ ١٩٧: الآية عامة في جميع أصناف الكفار فلا يتخذوا بطانة من دون المؤمنين.\n(٥) لم أقف على قائله، وهو في \"الدر المصون\" للسمين الحلبي ٣/ ٣٦٣، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٧٨، \"فتح القدير\" للشوكاني ١/ ٣٧٥، من غير نسبة.\n(٦) هذا معنى قول الطبري في \"جامع البيان\" ٤/ ٦٠.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٢٨٥.","vol":"9","page":185},{"text":"مباطنتهم، وعرّفهم ما هم (عليه مبطنون) (١) من الغش والخيانة وبغي الغوائل (٢) فقال عز من قائل: ﴿لَا يَأْلُونَكُمْ خَبَالًا﴾ أي: لا يقصرون، ولا يتركون جهدهم وطاقتهم فيما يورثكم الشر والفساد، يقال: ما ألوته خيرًا أو شرًّا. أي: ما قصّرت في فعل ذلك (٣).\nومنه قول ابن مسعود في عثمان - ﵁ -: ولم يأل عن خير (نادى فوق) (٤).\nقال امرؤٌ القيس (٥):\nوما المرء ما دامت حُشاشة نفسه ... بمدرك أطراف الخطوب ولا آلي (٦)\n_________\n(١) في الأصل: منطوون، والمثبت من (ن).\n(٢) الغوائل: الدواهي.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٥١٢ (غيل)، \"معجم مقايس اللغة\" لابن فارس ٤/ ٤٠٢ (غول).\n(٣) انظر: \"جامع البيان\" للطبري ٤/ ٦٠، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٨٣ - ٨٤)، \"المحرر الوجيز\" لابن عطية ٣/ ٢٨٦.\n(٤) هكذا وردت في جميع النسخ وهي غير مفهومة، ولم أقف على من بين ذلك فيما رجعت إليه من كتب.\n(٥) امرؤٌ القيس بن حُجرْ بن الحارث بن كندة.\n(٦) ورد البيت في \"ديوان امرئ القيس\" (١٤٥)، \"أشعار الشعراء الستة الجاهليين\" للشنتمري ١/ ٥٢، \"مجموع الأمثال\" ١/ ٣٤٨، \"لسان العرب\" لابن منظور ١٤/ ٤١ (ألا)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨٠، \"اللباب\" لابن عادل الدمشقي ٥/ ٤٩٠.","vol":"9","page":186},{"text":"أي: مقصّر في الطلب (١)، والخبال: الشر والفساد (٢)، قال الله تعالى: ﴿لَوْ خَرَجُوا فِيكُمْ مَا زَادُوكُمْ إِلَّا خَبَالًا﴾ (٣)، وأنشد الفراء (٤):\nنظر ابن سعد نظرة يألونها ... كانت لصحبك والمطيّ خبالا (٥)\n(ونصب ﴿خَبَالًا﴾) (٦) على المفعول الثاني، لأن (ألا) لا يتعدى إلى مفعولين، وإن شئت على المصدر: أي: يخبلونكم خبالا، وإن شئت بنزع الخافض. أي: بالخبال، كما يقال: أوجعته ضربًا (٧).\n﴿وَدُّوا مَا عَنِتُّمْ﴾ أي: تمنوا ضركم وشركم وإثمكم وهلاككم (٨) ﴿قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ﴾.\n_________\n(١) انظر: \"فتح القدير\" للشوكاني ١/ ٣٧٦، \"الدر المصون\" للسمين الحلبي ٣/ ٣٦٥، \"مفاتيح الغيب\" للرازي ٨/ ١٩٨.\n(٢) قال الزجاج في \"معاني القرآن\" ١/ ٤٦٢: أصل الخبال: ذهاب الشيء.\nوانظر: \"الكشاف\" للزمخشري ١/ ٦١٦.\n(٣) التوبة: ٤٧.\n(٤) يحيى بن زكريا الفراء.\n(٥) لم أجده في \"معاني القرآن\" للفراء، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٨٠ عن الفراء.\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) انظر: \"إملاء ما من به الرحمن\" للعكبري ١/ ١٤٧، \"الدر المصون\" للسمين الحلبي ٣/ ٣٦٣، \"مفاتيح الغيب\" للرازي ٨/ ١٩٨.\n(٨) انظر: \"الكشاف\" للزمخشري ١/ ٦١٦، \"المحرر الوجيز\" لابن عطية ٣/ ٢٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨٠.","vol":"9","page":187},{"text":"قراءة العامة بالتاء لتأنيث البغضاء، وقرأ عبد الله (١) وزيد (٢): (قد بدا البغضاء) لتقدم الفعل، ولأن معنى البغضاء البغض (٣) (٤).\nومعنى الآية: قد ظهرت أمارة العداوة (٥) من أفواههم بالشتيمة والوقيعة في المسلمين، وقيل: باطلاع المشركين على أسرار المؤمنين، وقيل: هو مثل قوله تعالى (٦) هو ﴿وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ﴾ (٧) (٨).\n﴿وَمَا تُخْفِي صُدُورُهُمْ أَكْبَر﴾ من العداوة والخيانة ﴿أَكْبَرُ﴾: أعظم، ﴿قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ﴾.\n[٨٧٨] أخبرني الحسين بن محمَّد ابن فنجويه (٩)، حدثني محمَّد بن عبد الله بن برزة (١٠)،\n_________\n(١) عبد الله بن مسعود - ﵁ -.\n(٢) من (ن)، وهو زيد بن ثابت الأنصاري من علماء الصحابة.\nانظر: \"الإصابة\" لابن حجر ٢/ ٤٩٠.\n(٣) في الأصل: المباغضة. والمثبت من (س)، (ن).\n(٤) انظر: \"جامع البيان\" للطبري ٤/ ٦٤، \"معاني القرآن\" للفراء ١/ ٢٣١، \"الدر المصون\" للسمين الحلبي ٣/ ٣٦٦.\n(٥) في الأصل: البغضاء. والمثبت من (س)، (ن).\n(٦) من (ن).\n(٧) محمد: ٣٠.\n(٨) انظر: \"جامع البيان\" للطبري ٤/ ٦٣، \"المحرر الوجيز\" لابن عطية ٣/ ٢٨٧ - ٢٨٨، \"اللباب\" لابن عادل الدمشقي ٥/ ٤٩٤ - ٤٩.\n(٩) ثقة، صدوق، كثير الرواية للمناكير.\n(١٠) عبد الله بن برزة، المسند.\nانظر: \"غاية النهاية\" لابن الجزري ٢/ ١٧٦، \"سير أعلام النبلاء\" ١٦/ ١٦٥.","vol":"9","page":188},{"text":"ثنا إسماعيل بن إسحاق القاضي (١)، ثنا مسدد (٢)، ثنا هشيم (٣) عن العوام بن حوشب (٤) عن الأزهر بن راشد (٥) قال: كان أنس بن مالك ﵁ يحدّث أصحابه، فإذا حدثهم بحديث لا يدرون ما هو أتوا الحسن (٦) يفسره لهم.\nفحدثهم ذات يوم فقال: قال رسول الله: \"لا تستضيئوا بنار المشركين، ولا تنقشوا في خواتيمكم عربيًّا\" (فأتوا الحسن فأخبروه بذلك فقال: أما قوله: \"لا تنقشوا في خواتيمكم عربيًا\" (٧) فإنه يقول: لا تنقشوا في خواتيمكم محمدًا، وأما قوله: \"لا تستضيئوا بنار المشركين\"، فإنه يقول: لا تستشيروا المشركين في شيء من أموركم، وتصديق ذلك في كتاب الله ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا﴾ الآية (٨)، وقال عياض\n_________\n(١) ثقة، صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٥٨، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٣٩.\n(٢) مسدد بن مسرهد الأسدي، الثقة، الحافظ.\n(٣) هشيم -بالتصغير- بن بشير الواسطي، ثقة ثبت كثير التدليس والإرسال الخفي.\n(٤) الشيباني، ثقة، ثبت، فاضل.\n(٥) البصري، مجهول، كان فاحش الوهم.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٥١، \"تهذيب التهذيب\" لابن حجر ١/ ٢٠١.\n(٦) الحسن بن أبي الحسن يسار الإِمام البصري: ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(٧) ما بين القوسين زيادة من (ن).\n(٨) [٨٧٨] الحكم على الإسناد:\nضعيف؛ فيه مجهول. =","vol":"9","page":189},{"text":"الأشعري (١): وقد أبو موسى الأشعري - ﵁ - على عمر بن الخطاب - ﵁ - فقال: إن عندنا كاتبًا حافظًا نصرانيًّا من حاله كيت وكيت.\nفقال: ما لك قاتلك الله؟ ! أما سمعت قول الله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا﴾ الآية، وقوله: ﴿لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ﴾ هلا اتخذت حنيفًا (٢).\nقلت: له دينه ولي كتابته، قال: لا أكرمهم إذ أهانهم الله، ولا أعزهم إذ أذلهم الله، ولا أدنيهم إذ أقصاهم الله (٣).\n_________\nالتخريج:\nأخرج أحمد في \"المسند\" ٣/ ٩٩ (١١٩٥٤)، والطبري في \"جامع البيان\" ٤/ ٦٢.\nوأبو يعلى كما في \"تفسير القرآن العظيم\" لابن كثير ٣/ ١٦٧ - ولم أجده في \"المسند\" المطبوع- من طريق هشيم به نحوه مطولًا ومختصرًا.\nقال ابن كثير: وهذا التفسير فيه نظر.\nورواه مسدد كما في \"المطالب العالية\" لابن حجر ٢/ ٢٧٨ (٢٢٢٣) (تحقيق الأعظميّ) عن الحسن، ولم يذكر قول أنس - ﵁ -.\nوانظر: \"شعب الإيمان\" للبيهقي ٧/ ٤٠ (٩٣٧٥)، \"شرح معاني الآثار\" للطحاويّ ٢/ ٢٥٢.\n(١) عياض بن عمرو الأشعريّ، قال ابن سعد في \"الطبقات\" ٦/ ١٥٢: كان قليل الحديث.\nانظر: \"سير أعلام النبلاء\" للذهبي ٤/ ١٣٨.\n(٢) الحنيف: المسلم، سمي بذلك؛ لأنه تحنف عن الأديان كلها. أي: مال.\nانظر: \"أساس البلاغة\" للزمخشري (ص ١٤٤)، \"المحيط في اللغة\" لإسماعيل بن عباد ٣/ ١٢٣.\n(٣) لم أجده بهذا السياق، ولكن أخرج ابن أبي شيبة في \"المصنف\" ٨/ ٤٧٢ (٢٦٢٧١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٤٣ عن أبي دهقانة =","vol":"9","page":190},{"text":"<span data-type=\"title\" id=toc-778>١١٩ </span>- قوله - ﷿-: ﴿هَاأَنْتُمْ أُولَاءِ﴾\n(ها) (١): تنبيه (٢) ﴿أَنْتُمْ﴾ كناية للمخاطبين من المذكور و﴿أُولَاءِ﴾: اسم الجمع المشار إليه، ﴿تُحِبُّونَهُمْ﴾ خبر عنهم، ومعنى الآية: هآنتم أيها المؤمنون تحبون هؤلاء اليهود الذين نهيتكم عن مباطنتهم للأسباب التي بينكم من المصاهرة والمحالفة والرضاع والقرابة والجوار (٣)، ﴿وَلَا يُحِبُّونَكُمْ﴾ لما بينكم من مخالفة الدين، هذا قول أكثر المفسرين (٤).\nوقال المفضل (٥): معنى ﴿تُحِبُّونَهُمْ﴾ تريدون لهم الإِسلام، وهو خير الأشياء، ولا يبخلون عليهم (٦) بدعائهم إلى الجنة، ﴿وَلَا يُحِبُّونَكُمْ﴾ هم لأنهم يريدونكم على الكفر وهو الهلاك (٧).\n_________\n= قال: قيل لعمر بن الخطاب .. فذكره بمعناه مختصرًا، رحم الله عمر ورضي عنه.\n(١) من (س).\n(٢) بعدها في (ن): يعني.\n(٣) في الأصل: والجيران. والمثبت من (س)، (ن).\n(٤) انظر: \"معاني القرآن\" للزجاج ١/ ٤٦٣، \"جامع البيان\" للطبري ٤/ ٦٥، \"همع الهوامع\" للسيوطي ١/ ١١٣، \"المحرر الوجيز\" لابن عطية ٣/ ٢٩٨، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨١ - ١٨٢، \"تفسير القرآن العظيم\" لابن كثير ٣/ ١٦٨.\n(٥) المفضل بن سلمة أبو طالب الضبي: لغوي، أدبي، علّامة، له تصانيف في معاني القرآن والاداب.\n(٦) الزيادة من (ن).\n(٧) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٤٩٥، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨١، \"فتح القدير\" للشوكاني ١/ ٣٧٦.","vol":"9","page":191},{"text":"وقال أبو العالية، ومقاتل (١): هم المنافقون يحبهم المؤمنون بما أظهروا من الإيمان ولا (يعلمون ما) (٢) في قلوبهم (٣).\nوقال قتادة في هذِه الآية: والله إن المؤمن ليحب المنافق ويأوي إليه ويرحمه، ولو أن المنافق يقدر على ما يقدر عليه المؤمن لأباد خضراءه (٤) (٥).\n(قوله) (٦): ﴿وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ﴾ يعني: بالكتب كلها، ولا يؤمنون هم بكتابكم (٧)\n﴿وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا﴾ فكان بعضهم مع بعض، ﴿عَضُّوا عَلَيْكُمُ الْأَنَامِلَ﴾ يعني: أطراف الأصابع، واحدتها (٨): أنمَلة وأنمُلة. بفتح الميم وضمها (٩).\n_________\n(١) في \"تفسيره\" ١/ ٢٩٨: تحبون هؤلاء اليهود.\n(٢) في الأصل: يسلمون في. والمثبت من (س)، (ن).\n(٣) ذكر ابن عادل الدمشقي في \"اللباب\" ٥/ ٤٩٦، عن أبي العالية ومقاتل بمعناه.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨١.\n(٤) المعنى: شجرتهم التي منها تفرعوا.\nانظر: \"أساس البلاغة\" للزمخشري (ص ١٦٦)، \"المحيط في اللغة\" لإسماعيل بن عباد ٤/ ٢٣٢ (خضر).\n(٥) أخرج الطبري في \"جامع البيان\" ٤/ ٦٥ عن قتادة بنحوه.\n(٦) من (س).\n(٧) في الأصل: بكتابهم. والمثبت من (س).\n(٨) في الأصل واحدها. والمثبت من (ن).\n(٩) انظر: \"المحكم\" لابن سيده ١٠/ ٣٨٩، \"أساس البلاغة\" للزمخشري (ص ٦٥٥) (نمل).","vol":"9","page":192},{"text":"﴿مِنَ الْغَيْظِ﴾ والحنق لما يرون من ائتلاف المؤمنين، واجتماع كلمتهم، وصلاح ذات بينهم، وهذا من مجاز الأمثال، وإن لم يكن عضّ (١).\nقال الشاعر (٢):\nإذا رأوني أطال الله غيظهم ... عضّوا من الغيظ أطراف الأباهيم (٣) (٤)\nوقال أبو طالب (٥):\nوقد صالحوا قومًا علينا (٦) ... أشحة (٧) يعضون غيظًا خلفنا بالأنامل (٨)\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ١/ ٤٦٣، \"أساس البلاغة\" للزمخشري (ص ٤٢٤) (عضض) \"المحكم\" لابن سيده ١/ ٦٦ (عضّ).\n(٢) هو الفرزدق، همام بن غالب بن صعصعة الشاعر المشهور.\n(٣) في الأصل: الأناعيم. والمثبت من (ن) وهو في \"الديوان\" كذلك.\n(٤) انظر: \"ديوان الفرزدق\" ٢/ ٣٥٨، \"المحكم\" لابن سيده ٤/ ٣٣٩، \"لسان العرب\" لابن منظور ١٢/ ٥٩ (بهم)، \"اللباب\" لابن عادل الدمشقي ٥/ ٤٩٦.\n(٥) أبو طالب عمّ النبي - ﷺ -، واسمه عبد مناف بن عبد المطلب بن هاشم.\nانظر: \"أنساب الأشراف\" للبلاذري ١/ ٩٦.\n(٦) في الأصل عليهم. والمثبت من (ن).\n(٧) في جميع النسخ: أشحة. وجاء في المصادر المعتمدة: أظنة.\n(٨) البيت في \"ديوان\" أبي طالب (ص ١٠١)، \"السيرة النبوية\" لابن هشام ١/ ٢٧٢، \"المقتضب\" للمبرد ٤/ ٩٠، \"الروض الأنف\" للسهيلي ٢/ ١٣، وعض الأنامل من الغيظ كناية عن شدته كما في \"الكشاف\" للزمخشري ١/ ٤٠٧.","vol":"9","page":193},{"text":"قال تعالى: ﴿قُلْ مُوتُوا بِغَيْظِكُمْ﴾ إن قيل: كيف لم يموتوا والله تعالى إذا قال لشيء: كن، فيكون؟ .\nفالجواب: أن المراد: ابقوا بغيظكم إلى الممات، فإن مناكم عن الإسعاف محجوبة.\nوقال محمَّد بن جرير الطبري (١): خرج هذا الكلام مخرج الأمر، وهو دعاء، أمر الله تعالى نبيه - ﷺ - بأن يدعو عليهم بالهلاك كمدًا مما بهم من الغيظ. يعني: قل يا محمَّد: أهلكوا بغيظكم (٢).\n﴿إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾ أي: بما في القلوب: من خير (أو شر).\n[٨٧٩] أخبرني الحسين ابن فنجويه (٣) ﵀، ثنا عبيد الله بن محمَّد بن شنبة (٤)، ثنا جعفر (٥) بن محمَّد الفريابي، حدثني أبو علي الحسن بن عمر بن شقيق (٦)، ثنا حماد بن زيد (٧)، عن عمرو بن مالك (٨)،\n_________\n(١) من (ن).\n(٢) ينظر قول الطبري في \"جامع البيان\" ٤/ ٦٧، وقد أورده الثعلبي مختصرًا.\n(٣) ثقه، صدوق، كثير الرواية للمناكير.\n(٤) لم يُذكر بجرح أو تعديل.\n(٥) من (ن)، وهو: أبو بكر الفريابي الإِمام، ثقة، حجة.\n(٦) أبو علي البصري، روى عن حماد بن زيد، وروى عنه الفريابي، صدوق.\nانظر: \"تاريخ بغداد\" للخطيب ٧/ ٣٦٧، \"تهذيب الكمال\" للمزي ٤/ ٤٥٨.\n(٧) البصري، الإمام الثقة.\n(٨) في الأصل و(س): (عمر)، والمثبت من (ن)، وهو: عمرو بن مالك النُّكري: صدوق له أوهام.","vol":"9","page":194},{"text":"عن أبي الجوزاء (١) -وذكر أصحاب الأهواء- فقال: والذي نفس أبي الجوزاء بيده؛ لأن تمتلئ داري قردة وخنازير، أحب إليّ من أن يجاورني رجل منهم -يعني صاحب هوى- ولقد دخلوا في هذِه الآية: ﴿هَاأَنْتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ﴾ (٢).\n* * *\n_________\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ٣/ ١٠٥، \"تهذيب الكمال\" للمزي ١٤/ ٣٢٣.\n(١) أوس بن عبد الله الربعي، من كبار العلماء، ثقة، يرسل كثيرًا.\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٢٢٣، \"سير أعلام النبلاء\" للذهبي ٤/ ٣٧١.\n(٢) [٨٧٩] الحكم على الإسناد:\nفيه عبيد الله بن محمَّد لم يُذكر بجرح أو تعديل، وشيخ المصنف كثير الرواية للمناكير. وقد أخرج ابن سعد في \"الطبقات الكبرى\" ٧/ ٢٢٤، وأبو نعيم في \"حلية الأولياء\" ٣/ ٧٨ من طريق حماد بن زيد نحوه.","vol":"9","page":195},{"text":"<span data-type=\"title\" id=toc-779>١٢٠ </span>- قوله - ﷿-: ﴿إِنْ تَمْسَسْكُمْ﴾\nقرأ السلمي (١): بالياء (٢)، والباقون: بالتاء (٣). يعني: إن تصبكم أيها المؤمنون ﴿حَسَنَةٌ﴾ بظهوركم على عدوكم، وغنيمة تنالونها منهم، وتتابع من الناس في الدخول في دينكم، وخصب في معايشكم، ﴿تَسُؤْهُمْ﴾ تحزنهم ﴿وَإِنْ تُصِبْكُمْ سَيِّئَةٌ﴾ مساءة؛ بإخفاق سرية لكم، أو إصابة عدو منكم، أو اختلاف يكون بينكم، أو جدب ونكبة، ﴿يَفْرَحُوا بِهَا وَإِنْ تَصْبِرُوا﴾ على أذاهم، ﴿وَتَتَّقُوا﴾، وتخافوا ربكم ﴿لَا يَضُرُّكُمْ﴾ لا ينقصكم ﴿كَيْدُهُمْ شَيْئًا﴾ (٤).\nواختلف القراء فيه:\nفقرأ نافع وابن كثير وأبو عمرو ويعقوب: ﴿لَا يَضُرُّكُمْ﴾ بكسر الضاد خفيفة (٥) واختاره أبو حاتم (٦)، يقال: ضاره يضيره ضيرًا،\n_________\n(١) عبد الله بن حبيب أبو عبد الرحمن السلمي مقرئ الكوفة.\n(٢) في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨٣، \"البحر المحيط\" لأبي حيان ٣/ ٤٣، \"الدر المصون\" للسمين الحلبي ٣/ ٤٧٣ عن السلمي.\n(٣) في \"البحر المحيط\" لأبي حيان ٣/ ٤٣: قراءة الجمهور بالتاء.\n(٤) انظر: \"معاني القرآن\" للزجاج ١/ ٤٦٤، \"كشف المشكلات\" لأبي الحسن الأصبهاني ١/ ٢٤٧.\n(٥) في \"الحجة\" لابن زنجلة (ص ١٧١)، عن نافع وابن كثير وأبي عمرو.\nوانظر: \"الحجة\" للفارسي ٣/ ٧٤، \"جامع البيان\" للطبري ٤/ ٦٨، \"المحرر الوجيز\" لابن عطية ٣/ ٢٩٣.\n(٦) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٢٩٤: هي لغة فصيحة.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨٤.","vol":"9","page":196},{"text":"مثل: باع يبيع بيعًا، ودليله في القرآن: ﴿لَا ضَيْر﴾ (١)، وهو جزم على جواب الجزاء.\nوقرأ الضحاك: بضم الضاد وجزم الراء خفيفة من: ضار يضور (٢)، وذكر الفراء عن الكسائي: أنه سمع بعض أهل العالية (٣) يقول: لا ينفعني ذلك ولا يضورني (٤).\nوقرأ الباقون: بضم الضاد والراء المشددة، واختاره أبو عبيد، وهي: من: ضرّ يضرّ ضرًّا، مثل: ردّ يردّ ردًّا (٥).\nوفي رفعه وجهان: أحدهما: أنه أرا د الجزم، وأصله: يضرركم،\n_________\n(١) الشعراء: ٥٠.\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٣/ ٤٣، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨٤، \"إعراب القرآن\" للنحاس ١/ ٤٠٣، \"كشف المشكلات\" لأبي الحسن الأصبهاني ١/ ٢٤٧.\n(٣) العالية: اسم لكل ما كان من جهة نجد من المدينة إلى تهامة.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٧١.\n(٤) قال الزجاج في \"معاني القرآن وإعرابه\" ١/ ٤٦٥: وهذا غير جائز، ولا يقرأ حرف من كتاب الله مخالف فيه الإجماع على قول رجل من أهل العالية. وقال ابن عطية في \"المحرر الوجيز\" ٣/ ٢٩٣: ولم يقرأ على هذِه اللغة.\nوانظر: \"كشف المشكلات\" لأبي الحسن الأصبهانى ١/ ٢٤٧، \"المقتضب\" للمبرد ٢/ ٦٨، \"معاني القرآن\" للفراء ١/ ٢٣٢.\n(٥) في \"جامع البيان\" للطبري ٤/ ٦٨: عن جماعة من أهل المدينة وعامة قراء أهل الكوفة.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨٤، \"المحرر الوجيز\" لابن عطية ٣/ ٢٩٤.","vol":"9","page":197},{"text":"فأدغمت الراء في الراء، ونقلت ضمة الراء الأولى إلى الضاد، وضمت الراء الأخيرة اتباعًا لأقرب الحركات إليها، وهي الضاد طلبًا للمشاكلة، كقولهم: مُرّ يا هذا.\nوالوجه الثاني: أن تكون (لا) بمعنى (ليس)، وتضمر الفاء فيه، تقديره: وأن تصبروا فليس يضركم، قاله الفراء (١)، وأنشد (٢):\nفان كان لا يرضيك حتى تردّني ... إلى قطري لا إخَالُك رَاضيا (٣)\n﴿إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ﴾.\nقرأ الحسن والأعمش وسهل: بالتاء، والباقون: بالياء (٤)، ومعنى ﴿مُحِيطٌ﴾ عالم.\n\n<span data-type=\"title\" id=toc-780>١٢١ </span>- قوله ﷿: ﴿وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ﴾ الآية.\nنظم الآية: وأن تصبروا وتتقوا لا يضركم كيدهم شيئًا، ولكن الله\n_________\n(١) انظر قوله في \"معاني القرآن\" له ١/ ٢٣٢.\n(٢) البيت الشعري لسوار بن المضرب السعدي التميمي كما في \"النوادر في اللغة\" لأبي زيد (ص ٤٥)\nوانظر: \"الخصائص\" لابن جني ٢/ ٤٣٣.\n(٣) البيت الشعري في \"النوادر في اللغة\" لأبي زيد (ص ٤٥)، \"الكامل\" لابن عدي ١/ ٣٠٠، \"حماسة ابن الشجري\" (٥٤ - ٥٥).\n(٤) في \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٢)، \"البحر المحيط\" لأبي حيان (٣/ ٤٣): عن الحسن بالتاء، وزاد الدمياطي في \"إتحاف فضلاء البشر\" ١/ ٤٨٧، المطوعي: ومن غير نسبة في \"الكشاف\" للزمخشري ١/ ٤٦٠، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٤٤.","vol":"9","page":198},{"text":"ينصركم عليهم كما نصركم ببدر وأنتم أذلة، وإن لم تصبروا على أمري وتتقوا نهيي، فإنه نازل بكم ما نزل يوم أحد حيث خالفتم أمر الرسول ولم تصبروا، فاذكروا ذلك اليوم، إذ غدا نبيكم يبوئ المؤمنين (١).\nواختلفوا في هذا اليوم الذي عني الله سبحانه بقوله: ﴿وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ﴾:\nفقال الحسن: هو (٢) يوم بدر (٣)، وقال مقاتل (٤): هو يوم الأحزاب (٥) (٦)، وقال سائر المفسرين: هو يوم أحد، وهو أثبت، يدل عليه قوله تعالى في عقبه: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا﴾ وهذا إنما كان يوم أحد (٧).\n_________\n(١) هو قول الطبري في \"جامع البيان\" ٤/ ٦٩.\nوانظر \"تفسير القرآن العظيم\" لابن كثير ٢/ ١٢٠، \"المحرر الوجيز\" لابن عطية ٣/ ٢٩٥.\n(٢) من (س)، (ن).\n(٣) ذكر البغوي في \"معالم التنزيل\" ٢/ ٩٦: عن الحسن مثله.\nوانظر: \"فتح الباري\" لابن حجر ٧/ ٣٤٧.\n(٤) ينظر \"تفسيره\" ١/ ٣٩٨.\n(٥) في الأصل: الحساب، والمثبت من (س)، (ن).\n(٦) أخرج الطبري في \"جامع البيان\" ٤/ ٦٩ عن الحسن مثله: ووهاه.\nوانظر: \"فتح الباري\" لابن حجر ٧/ ٣٤٧.\n(٧) الجمهور على أن ذلك كان في غزوة أحد، وهو قول ابن عباس، والسدي، وابن إسحاق، والربيع، والأصم، وأبي مسلم، وأكثر المفسرين.\nانظر: \"جامع البيان\" للطبري ٤/ ٧٣، \"اللباب\" لابن عادل الدمشقي ٥/ ٥٠٨.","vol":"9","page":199},{"text":"قال مجاهد والكلبي والواقديّ: غدا رسول الله - ﷺ - من منزل عائشة ﵂، فمشى على رجليه إلى أحد يصفُّ أصحابه للقتال كأنما يقوّم بهم القِدْح (١) (٢) إن رأى صدرًا خارجًا قال: \"تأخر\".\nوذلك أن المشركين نزلوا بأحد (على ما ذكر محمَّد) (٣) بن إسحاق والسدي عن رجالهما يوم الأربعاء (٤)، فلما سمع رسول الله - ﷺ - بنزولهم استشار أصحابه، ودعا عبد الله بن أبييّ ابن سلول، ولم يدعه قط قبلها، فاستشاره.\nفقال عبد الله بن أبي وأكثر الأنصار: يا رسول الله، أقم بالمدينة ولا تخرج إليهم هو الله ما خرجنا منها إلى عدو قط إلاّ أصاب منا، ولا دخلها علينا إلا أصبنا منه فكيف وأنت فينا، فدعهم يا رسول الله، فإن أقاموا أقاموا بشر مجلس، وإن دخلوا قاتلهم الرجال في وجوههم ورماهم النساء والصبيان بالحجارة من فوقهم، فإن رجعوا رجعوا خائبين كما جاءوا. فأعجب رسول الله - ﷺ - هذا الرأي.\nوقال بعض أصحابه: يا رسول الله، اخرج بنا إلى هذِه الأكلب (٥)\n_________\n(١) ورد في هامش النسخة (س) عند هذا الموضع قوله: السهم.\n(٢) القِدْح: السهم إذا قُوّم وأنى له أن يراش ويُنَصَّل، فإذا ركبّ نصله صار سهمًا.\nانظر: \"غريب الحديث\" للخطابي ١/ ٢٢٣، \"المحكم\" لابن سيده ٢/ ٥٦٨ (قدح).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) الأكلب: جماعة الكلاب. =","vol":"9","page":200},{"text":"لا يرون أنّا جبنا عنهم وضعفنا.\nوأتاه النعمان بن مالك الأنصاريّ فقال: يا رسول الله، لا تحرمني الجنّة، فوالذي بعثك بالحق لأدخلن الجنة.\n(فقال له: \"بم\")، قال (١): بأني أشهد أن لا إله إلا الله، وأني لا أفرّ من الزحف. فقال: \"صدقت\"، فقتل يومئذ -﵀ (٢).\nفقال رسول الله - ﷺ -: \"إني قد رأيت في منامي بقرًا، فأولتها خيرًا، ورأيت في ذباب (٣) سيفي ثلمًا (٤)، فأولتها هزيمة. ورأيت كأني أدخلت يدي في درع حصينة فأولتها المدينة، فإن رأيتم أن تقيموا بالمدينة، وندعهم، فإن أقاموا أقاموا على شر مقام، وإن هم دخلوا المدينة\n_________\n= انظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٦/ ٢٦٩، \"أساس البلاغة\" ١/ ٢٧٠ (كلب).\n(١) في الأصل: (ثم قال اني)، والمثبت من (س)، (ن).\n(٢) ذكر الواقدي في \"المغازي\" ١/ ٢١١: عن النعمان بن مالك نحوه، وذكر ابن الأثير في \"أسد الغابة\" ٥/ ٣٤٠، ٣٤١: عن السديّ مثله.\nوانظر: \"الإصابة\" لابن حجر ٦/ ٣٥٦ - ٣٥٧ (٨٧٧٩)، \"السيرة النبوية\" لابن هشام ٣/ ٦٠ - ٦٥.\n(٣) ذباب السيف: حد طرفه.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ٢٠٢، \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ٦٤ (ذبب).\n(٤) الثلم: تشرم يقع في طرف الشيء.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ٧٦، \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ١٥٤ (ثلم).","vol":"9","page":201},{"text":"قاتلناهم فيها\"، وكان رسول الله - ﷺ - يعجبه أن يدخلوا عليه المدينة فيقاتلوا في الأزقة.\nفقال رجال من المسلمين ممن كان فاتهم يوم بدر وأكرمهم الله تعالى بالشهادة يوم أحد: اخرج بنا إلى أعدائنا فلم يزالوا برسول الله - ﷺ - من حبهم للقاء القوم حتى دخل رسول الله - ﷺ - فلبس لأمته (١).\nفلما رأوه قد لبس السلاح ندموا وقالوا: بئسما صنعنا نشير على رسول الله - ﷺ - والوحي يأتيه، فقاموا واعتذروا إلى رسول الله - ﷺ - وقالوا: اصنع يا رسول الله ما رأيت.\nفقال رسول الله - ﷺ -: \"لا ينبغي لرسول أن (٢) يلبس لأمته فيضعها حتى يقاتل\" وكان قد أقام المشركون بأحد يوم الأربعاء والخميس.\nفراح (٣) رسول الله - ﷺ - إليهم يوم الجمعة، بعد ما صلى بأصحابه الجمعة، وقد مات في ذلك اليوم رجل من الأنصار (٤)،\nفصلى عليه رسول الله - ﷺ -، ثم خرج إليهم فأصبح بالشعب من أحد\n_________\n(١) اللأمة: الدرع، وقيل: السلاح.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٢٠، \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ٣٦٠ (لأم).\n(٢) الزيادة من (س)، (ن).\n(٣) في الأصل: (فرفع)، والمثبت من (س)، (ن).\n(٤) قال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ١٧٠: هو مالك بن عمرو من بني النجار.\nوانظر: \"الإصابة\" لابن حجر ٥/ ٥٤٥.","vol":"9","page":202},{"text":"يوم السبت، للنصف من شوال (١) سنة ثلاث من الهجرة.\nوكان من أمر حرب أحد ما كان، فذلك قوله (﷿) (٢) ﴿وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ﴾ (٣).\nقرأ يحيى بن وثاب: (تبوي المؤمنين) خفيفة غير مهموزة، من أبوى يبوي، مثل: أروى يروي (٤)، وقرأ الباقون مهموزة (٥) مشددة (٦)، يقال:\n_________\n(١) من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) التخريج:\nالخبر جمعه الثعلبي من مواضع متفرقة من كتب السير والمغازي، فقد أخرج ابن هشام في \"السيرة النبوية\" ٣/ ٦٢ - ٦٣ عن ابن إسحاق في مواضع نحوه، ولم يجاوز به، وأخرج الطبري في \"جامع البيان\" ٤/ ٧١ من جهة ابن إسحاق قال: حدثني ابن شهاب الزهريّ ومحمد بن يحيى بن حبان وعاصم بن عمرو بن قتادة والحصين بن عبد الرحمن بن عمرو بن سعد بن معاذ وغيرهم من علمائنا قالوا: فذكر بعضه، وأخرج الطبري في \"جامع البيان\" ٤/ ٧٠ عن السدي بعضه، وقد لخص ابن حجر في \"فتح الباري\" ٧/ ٣٤٦ سياق القصة من رواية موسى بن عقبة بنحوه.\nوانظر \"المغازي\" للواقدي ١/ ١٩٩ وما بعدها، وقد شرح أهل التواريخ والسير غزوة أحد بأتم شرح، ولا حاجة في سياق ذلك ها هنا.\n(٤) في \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٢)، عن ابن وثاب.\nوانظر: \"معاني القرآن\" للفراء ١/ ٢٣٣، \"البحر المحيط\" لأبي حيان ٣/ ٤٩، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٤٤.\n(٥) في الأصل: مهموز، والمثبت من (س).\n(٦) هي قراءة الجمهور كما في \"البحر المحيط\" ٣/ ٤٩.\nوانظر: \"معاني القرآن\" للفراء ١/ ٢٣٣، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٤٤.","vol":"9","page":203},{"text":"بوأت القوم تبوئة وأبويتهم إبواءً: إذا وطنتهم وتبوءوا إذا توطنوا، قال الله ﷿: ﴿أَنْ تَبَوَّآ لِقَوْمِكُمَا﴾ (١)، وقال: ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ﴾ (٢)، والتشديد أفصح وأشهر، وتصديقه قوله: ﴿وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَائِيلَ مُبَوَّأَ صِدْقٍ﴾ (٣)، وقال: ﴿لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا﴾ (٤) (٥).\nوقرأ (٦) ابن مسعود ﵁: (تبوئ للمؤمنين مقاعد للقتال) (٧) أي: مواطن وأماكن، قال الله: ﴿فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ (٥٥)﴾ (٨)، وقال: ﴿وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ﴾. (٩)\nوقرأ أشهب العقيلي (١٠): ﴿مَقَاعِدَ لِلْقِتَالِ﴾ (١١)، ﴿وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾.\n_________\n(١) يونس: ٨٧.\n(٢) الحشر: ٩.\n(٣) يونس: ٩٣.\n(٤) العنكبوت: ٥٨.\n(٥) انظر: \"أساس البلاغة\" للزمخشري ١/ ٤١٩، \"تاج العروس\" للزبيدي ١/ ١١٦ (بوأ)، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٤٥).\n(٦) في الأصل: قال. والمثبت من (ن).\n(٧) في \"معاني القرآن\" للفراء ١/ ٢٣٣: عن ابن مسعود. وقال الفراء: والعرب تفعل ذلك.\n(٨) القمر: ٥٥.\n(٩) الجن: ٩.\nوانظر: \"جامع البيان\" للطبري ٤/ ٧٢، \"فتح القدير\" للشوكاني ١/ ٣٧٧.\n(١٠) مطموس في الأصل والمثبت من (س)، (ن)، ولم أجده بهذا الاسم، ولعله: جعفر بن حبّان أبو الأشهب العطاردي الإِمام الحجة.\nانظر: \"غاية النهاية\" ١/ ١٩٢، \"الطبقات الكبرى\" لابن سعد ٧/ ٢٧٤.\n(١١) في \"البحر المحيط\" لأبي حيان ٣/ ٤٦ \"اللباب\" لابن عادل الدمشقي ٥/ ٥٠٧ عن الأشهب.","vol":"9","page":204},{"text":"<span data-type=\"title\" id=toc-781>١٢٢ </span>- (قوله ﷿) (١): ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا﴾\nأي: تجبنا وتضعفا وتتخلفا عن رسول الله - ﷺ -: وهم بنو سَلِمة (٢) (٣) من الخزرج، وبنو حارثة من الأوس، وكانا جناحي العسكر.\nوذلك أن رسول الله - ﷺ - خرج إلى أحد في ألف رجل، وقيل: تسعمائة وخمسون رجلًا (٤).\nوقال الزجاج: كان أصحاب رسول الله - ﷺ - في أحد وقت القتال ثلاثة آلاف (٥) فخرج رسول الله - ﷺ - إلى أحد، وقد وعد أصحابه الفتح\n_________\n(١) من (س)، (ن).\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) بنو سَلِمة -بكسر اللام- وليس في العرب سلِمة بكسر اللام غيرها، وسائرها بفتح اللام.\nانظر: \"مختلف القبائل\" لابن حبيب (ص ٣٣١) (طبعة الجاسر)، \"توضيح المشتبه\" لابن ناصر الدين ٥/ ١٣٦.\n(٤) قال ابن حجر: \"فتح الباري\" ٧/ ٣٤٦ وهم ألف رجل، وكان المشركون ثلاثة آلاف رجل، حتى نزل بأحد، ورجع عنه عبد الله بن أبي بن سلول في ثلاثمائة فبقي في سبعمائة.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٥١٠.\n(٥) هكذا وردت في جميع النسخ، وفي \"معاني القرآن\" للزجاج ١/ ٤٦٦: وكانوا في يوم أحد تسعمائة والكفار في يوم أحد ثلاثة آلاف. انتهى.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨٦، \"اللباب\" لابن عادل الدمشقي ٥/ ٥٠٩.","vol":"9","page":205},{"text":"إن صبروا، فلما بلغوا الشوط (١) اعتزل عبد الله بن أبي الخزرجي (٢) بثلث الناس، فرجع في ثلاثمائة، وقال: علام نقتل أنفسنا وأولادنا؟\nفتبعهم أبو (٣) جابر السلمي وقال: أنشدكم الله في نبيكم، وفي أنفسكم، فقال عبد الله بن أبيّ: لو نعلم قتالا لاتبعناكم. وهمت بنو سلمة وبنو حارثة بالانصراف مع عبد الله بن أبي، فعصمهم الله ﷿ فلم ينصرفوا، ومضوا (٤) مع رسول الله - ﷺ -، فذكرهم الله تعالى عظيم نعمته فقال: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا﴾ (٥)، أي؟ ناصرهما وحافظهما.\nوقرأ ابن مسعود ﵁: (والله وليهم) لأن الطائفتين جمع،\n_________\n(١) في الأصل: الشرط. بالراء، وورد في الهامش من الأصل قوله: الشرط -بشين معجمة فراء ساكنة فطاء مهملة: اسم حائط بالمدينة. انتهى، والمثبت من (س)، (ن).\nقال ابن الأثير في \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٥٠٩: الشرط -بالواو- اسم حائط من بساتين المدينة.\nوانظر: \"المغازي\" للواقدي ١/ ٢١٩، \"سبل الهدى والرشاد\" للصالحي ٤/ ١٨٨.\n(٢) من (ن).\n(٣) من (س)، (ن).\n(٤) في الأصل: وبقوا. والمثبت من (س)، (ن).\n(٥) هذا مختصر من غزوة أحد يتركب عليه تفسير الآية، وباقي الغزوة مستوعب في كتب السير.\nانظر: \"المغازي\" للواقدي ١/ ١٩٩ - ٢٢٤، \"سبل الهدى والرشاد\" للصالحي ٤/ ١٨٢ - ١٩٥.","vol":"9","page":206},{"text":"كقوله تعالى: ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ (١) (٢)، ﴿وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ﴾.\nقال جابر بن عبد الله: والله ما يسرنا إنا لم نهم بالذي هممنا به، وقد أخبرنا الله تعالى أنه ولينا (٣).\n\n<span data-type=\"title\" id=toc-782>١٢٣ </span>- قال ﷿: ﴿وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ﴾\nقال الشعبي: كانت (٤) بدر بئرًا لرجل يقال له: بدر، فسميت باسم صاحبها (٥).\nقال الواقدي: فذكرت قول الشعبي لعبد الله بن جعفر، ومحمد بن صالح (٦) فأنكراه، وقالا: فلأي شيء سُميت الصفراء (٧)، ولأي شيء\n_________\n(١) الحج: ١٩.\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ٧٤، \"فتح الباري\" لابن حجر ٨/ ٢٢٥، \"معاني القرآن\" للفراء ١/ ٢٣٣، \"المحرر الوجيز\" لابن عطية ٣/ ٣٠٢.\n(٣) أخرج البخاري في كتاب: المغازيّ، باب: ﴿إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (١٢٢)﴾ (٤٠٥١) عن جابر بنحوه.\n(٤) في الأصل: كان. والمثبت من (ن).\n(٥) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٥٠ عن الشعبي مثله.\n(٦) محمَّد بن صالح بن دينار، كان عالمًا بالمغازي قليل الحديث.\nانظر: \"تهذيب الكمال\" للمزي ١٦/ ٣٦٢، \"تهذيب التهذيب\" لابن حجر ٩/ ٢٠٠.\n(٧) وادي الصفراء: من ناحية المدينة وهو واد كثير النخل.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٤١٢، \"معجم ما استعجم\" للبكري (ص ٨٣٦).","vol":"9","page":207},{"text":"سُميت الجار (١) هذا ليس بشيء، إنما هو اسم الموضع.\nقال: فذكرت ذلك (٢) ليحيى بن النعمان الغفاري (٣)، فقال: سمعت شيوخنا من بني غفار يقولون: هو ماؤنا ومنزلنا، وما ملكه أحد قط غيرنا، وما هو في بلاد جهينة (٤)، إنما هو من بلاد غفار (٥).\nفالتقى بها رسول الله والمشركون فكان أول قتال قاتله رسول الله (٦).\nوقال الضحاك: بدر: ماء عن يمين طريق مكة، بين مكة والمدينة (٧). وقد قدمّنا القول في غزوات رسول الله وسراياه وجيزًا\n_________\n(١) الجار -بتخفيف الراء- مدينة على ساحل بحر القلزم بينها وبين المدينة يوم وليلة.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٩٢.\n(٢) من (س)، (ن).\n(٣) لم أجده.\n(٤) جُهَينة: من قبائل الحجاز العظيمة وتنقسم إلى بطنين كبيرين.\nانظر: \"معجم قبائل العرب\" لعمر كحالة ١/ ٢١٤، \"اللباب\" لابن عادل الدمشقي ١/ ٣١٧.\n(٥) رجح أهل العلم أن بدرًا اسم سميت به البقعة كما سميت سائر البلدان بأسمائها.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٥٧، \"جامع البيان\" للطبري ٤/ ٧٥، \"تاج العروس\" للزبيدي ٦/ ٦٤ (بدر)، \"فتح الباري\" لابن حجر ٧/ ٢٨٥.\n(٦) انظر: \"السيره الحلبيّة\" لبرهان الدين الحلبي ٢/ ٣٧٤، \"الاكتفاء\" لأبي الربيع الكلاعيّ الأندلسيّ ٢/ ١٣.\n(٧) أخرج الطبري في \"جامع البيان\" ٤/ ٧٥، عن الضحاك مثله.\nوانظر: \"فتح القدير\" للشوكاني ١/ ٣٧٨.","vol":"9","page":208},{"text":"مجملا، فإنه باب يعظم نفعه، وبالله التوفيق.\n\nذكر مغازي رسول الله\nجميع ما غزا رسول الله بنفسه (ست وعشرون) غزوة (١):\nفأول غزوة غزاها غزوة الأبواء (٢)، ثم غزوة بواط (٣)، ثم غزوة العشيرة (٤)، ثم غزوة بدر الأولى (٥)،\n_________\n(١) جملة ما ذكره ابن إسحاق كما في \"السيرة النبوية\" لابن هشام ٤/ ٦٠٨: سبع وعشرون، وكذلك ذكر الواقدي في \"المغازي\" ١/ ٢.\nوقال ابن حجر في \"فتح الباري\" ٧/ ٢٨١: إن الكل محتمل، والبعض روى ما لم يروه غيره.\n(٢) الأبواء -بفتح الهمزة وسكون الموحدة وبالمد- قرية من عمل الفرع، وهي أول غزوات النبي - ﷺ -، وكانت في صفر على رأس اثني عشر شهرًا من مقدمه المدينة يريد قريشًا، فوادعته فيها بني ضمرة، ورجع ولم يلق كيدًا.\nانظر: \"السيرة النبوية\" لابن هشام ١/ ٥٩١، \"فتح الباري\" لابن حجر ٧/ ٢٧٩.\n(٣) بَواط -بفتح الموحدة، وقد تضم، وتخفيف الواو وآخره طاء مهملة- جبل من جبال جهينة بقرب ينبع وكانت غزوة بواط في ربيع الأول، ورجع رسول الله - ﷺ - ولم يلق أحدًا.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٢٨٠، \"عيون الأثر\" لابن سيد الناس ١/ ٣٥٧، \"المغازي\" للواقدي ١/ ١٢.\n(٤) العُشيرة -بالمعجمة والتصغير وآخرها: هاء- هي ببطن ينبع، وخرج إليها رسول الله - ﷺ - في جمادى الأولى يريد قريشا فوادع فيها بني مُدْلج من كنانة.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٢٨٠، \"السيرة النبوية\" لابن هشام ٢/ ٥٩٨، \"سبل الهدى والرشاد\" للصالحي ٤/ ١٧، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٣٤٩، \"عيون الأثر\" لابن سيد الناس ١/ ٣٥٧.\n(٥) وكانت بعد غزوة العشيرة بليالٍ لا تبلغ العشر، حيث أغار كُرْز بن جابر الفهري =","vol":"9","page":209},{"text":"غزوة بدر الكبرى (١)، ثم غزوة بني سليم (٢)، ثم غزوة السويق (٣) ثم غزوة ذي أمر (٤)\n_________\n= على سَرْح فخرج رسول الله - ﷺ - في طلبه فلم يدركه.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٢٨٠، \"السيرة النبوية\" لابن هشام ٢/ ٦٠١.\n(١) لما سمع رسول الله - ﷺ - بأبي سفيان مقبلًا من الشام بعير قريش فيها أموالهم ندب المسلمين لملاقاته، وسرعان ما انتشر الخبر في مكة فهبوا لنجدة أموالهم، فالتقا الفريقان عند بدر في خبر طويل ذكره أهل المغازي والسير.\nانظر: \"السيرة النبوية\" لابن هشام ٢/ ٦٠٦ وما بعدها، \"فتح الباري\" لابن حجر ٧/ ٢٨١ وما بعدها، \"سبل الهدى والرشاد\" للصالحي ٤/ ١٨ وما بعدها، \"عيون الأثر\" لابن سيد الناس ١/ ٣٧٨.\n(٢) كانت عقب غزوة بدر بسبع ليال، حيث غزاهم رسول الله - ﷺ - وأقام ثلاث ليال ثم رجع إلى المدينة ولم يلق كيدًا.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٤٣ - ٤٤، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٤٧٠، \"عيون الأثر\" لابن سيد الناس ١/ ٤٤٣.\n(٣) سميت غزوة السويق؛ لأن أكثر ما طرح الكفار من أزوادهم السويق فهجم المسلمون على سويق كثير، والسويق قمح أو شعير يقلى ثم يطحن ليسف تارة بماء وتارة بسمن وتارة بعسل وسمن. وكانت الغزوة في ذي الحجة، حيث غزا أبو سفيان المدينة في بعض من رجال قريش، فخرج رسول الله - ﷺ - في طلبهم وقد فاته أبو سفيان وأصحابه.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٤٤ - ٤٥، \"سبل الهدى والرشاد\" للصالحي ٤/ ١٧٤.\n(٤) كانت بعد غزوة السويق، غزا فيها رسول الله - ﷺ - نجدًا يريد غطفان، فأقام بنجد صفرًا كله، ثم رجع إلى المدينة ولم يلق كيدًا.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٤٦، \"السيرة الحلبية\" لبرهان الدين ٢/ ٤٨١.","vol":"9","page":210},{"text":"ثم غزوة أحد (١) ثم غزوة بحران (٢) ثم غزوة أسد (٣) ثم غزوة بني النضير (٤) ثم غزوة ذات الرقاع (٥)\n_________\n(١) أُحد -بضم الهمزة والمهملة جبل معروف بينه وبين المدينة أقل من فرسخ، وعنده كانت الوقعة المشهورة. انظر: \"فتح الباري\" لابن حجر ٧/ ٣٤٦ وما بعدها، \"السيرة النبوية\" ابن هشام ٣/ ٦٠، وما بعدها.\n(٢) بُحران -معدنٌ بالحجاز من ناحية الفُرْع- خرج إليها رسول الله - ﷺ - يريد قريشًا، فأقام بها شهر ربيع الآخر وجمادى الأولى، ثم رجع إلى المدينة ولم يلق كيدًا.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٤٦، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٤٨٢، \"عيون الأثر\" لابن سيد الناس ١/ ٤٥٥.\n(٣) حمراء الأسد: موضع على ثمانية أميال من المدينة المنورة، وكانت الغزوة في السادس عشر من شوال عقب غزوة أحد، حيث لم يخرج مع النبي - ﷺ - إلا من حضر أحدًا، وكان خروج النبي - ﷺ - مرهبًا للعدو؛ وليظنوا أن الذي أصابهم لم يوهنهم عن طلب عدوهم.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٣٧٣، \"السيرة النبوية\" لابن هشام ٣/ ١٢١، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٥٥٠، \"عيون الأثر\" لابن سيد الناس ٢/ ٥٧، \"المغازي\" للواقدي ١/ ٣٣٤.\n(٤) كانت غزوة بني النضير بعد بدر بستة شهور وكانت بعد خروج النبي - ﷺ - إلى بني النضير يستعينهم في دية قتلى بني عامر وهمهم بالغدر به، فحاصرهم، فأجلاهم النبي - ﷺ - وكف عن دمائهم.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ١٩٠ وما بعدها، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٥٥٩، \"عيون الأثر\" لابن سيد الناس ٢/ ٧٣.\n(٥) سميت ذات الرقاع لما لفوا في أرجلهم من الخرق، وهي بعد غزوة بني قريظة بعد الخندق، خرج النبي - ﷺ - فلقي جمعًا من غطفان فلم يكن قتال.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٤١٧ وما بعدها، \"السيرة النبوية\" لابن هشام ٣/ ٢٠٣ وما بعدها، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٥٧٠، \"عيون الأثر\" لابن سيد الناس ٢/ ٧٩.","vol":"9","page":211},{"text":"ثم غزوة بدر الآخرة (١)، ثم غزوة دومة الجندل (٢) ثم غزوة الخندق (٣) غزوة بني قريظة (٤)، ثم بني لحيان (٥)،\n_________\n(١) كانت في شعبان سنة أربع، خرج رسول الله - ﷺ - إلى بدر لميعاد أبي سفيان، لكن أبا سفيان بدا في الرجوع بعد ما بلغ عُسْفان ولم يحدث قتال.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٢٠٩ وما بعدها، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٥٧٩، \"عيون الأثر\" لابن سيد الناس ٢/ ٨٢، \"المغازي\" للواقدي ١/ ٣٨٤.\n(٢) دومة -تضم الدال وتفتح- الجندل من أعمال المدينة وبينهما خمس عشرة ليلة، وكانت الغزوة في شهر ربيع الأول سنة خمس من الهجرة، ورجع رسول الله - ﷺ - قبل أن يصل إليها.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٢١٣، \"السيرة الحلبية\" لبرهان الدين الْحلبي ٢/ ٥٨١، \"عيون الأثر\" لابن سيد الناس ٢/ ٨٣، \"المغازي\" للواقدي ١/ ٤٠٢.\n(٣) سميت الخندق لأجل الخندق الذي حفر حول المدينة المنورة، وكان الذي أشار بذلك سلمان الفارسي - ﵁ -، وكانت في السنة الخامسة من الهجرة النبوية وهو المعتمد على ما ذكره أهل التواريخ والسير، حيث اجتمع طوائف من المشركين على حرب المسلمين، وقد أنزل الله تعالى في هذِه الغزوة صدر سورة الأحزاب.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٣٩٣ وما بعدها، \"السيرة النبوية\" لابن هشام ٣/ ٢١٤ وما بعدها.\n(٤) كانت بعد مرجع النبي - ﷺ - من الخندق، حيث خرج إلى بني قريظة وحاصرهم بنقضهم العهد وبممالأتهم لقريش وغطفان عليه.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٤٠٧ وما بعدها، \"السيرة النبوية\" لابن هشام ٣/ ٢٣٣ وما بعدها، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٦٥٧، \"عيون الأثر\" لابن سيد الناس ٢/ ١٠٣.\n(٥) خرج رسول الله - ﷺ - في جمادى الأولى إلى بني لحيان يطلب بأصحاب الرجيع =","vol":"9","page":212},{"text":"ثم غزوة بني قرد (١)، ثم غزوة بني المصطلق (٢)، ثم غزوة الحديبية (٣) ثم غزوة الفتح: فتح مكة (٤)،\n_________\n= خبيب بن عدي وأصحابه ولكنهم حذروا وتمنعوا، فرجع رسول الله - ﷺ - قافلًا إلى المدينة.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٢٧٩ وما بعدها، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٦٧٧، \"عيون الأثر\" لابن سيد الناس ٢/ ١٢٤.\n(١) ذو قرد: ماء على نحو بريد من المدينة مما يلي بلاد غطفان، وهي الغزوة التي أغار عيينة بن حصن على لقاح رسول الله - ﷺ -.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٤٦٠ وما بعدها، \"السيرة النبوية\" لابن هشام ٣/ ٢٨١ - ٢٨٥.\n(٢) المُصطلق -بضم الميم وسكون المهملة وفتح الطاء المهملة وكسر اللام بعدها قاف- وهم بطن من بني خزاعة، وكانت الغزوة سنة خمس من الهجرة حين بلغ النبي - ﷺ - أن بني المصطلق يجمعون له، فهزم الله المشركين ونفل رسول الله - ﷺ - نساءهم وأبناءهم وأموالهم.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٤٢٨ وما بعدها، \"السيرة النبوية\" لابن هشام ٣/ ٢٨٩ وما بعدها، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٥٨٣.\n(٣) الحديبية -بالتثقيل والتخفيف- لغتان.\nانظر: \"معجم البلدان\" ٢/ ٢٢٩، \"معجم ما استعجم\" للبكري ١/ ٤٣٠، وكان توجهه - ﷺ - من المدينة يوم الاثنين مستهل ذي القعدة سنة ست فخرج قاصدًا إلى العمرة، قصده المشركون عن الوصول إلى البيت، ووقعت بينهم المصالحة على أن يدخل مكة في العام المقبل.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٤٣٩ وما بعدها، \"السيرة النبوية\" لابن هشام ٣/ ٣٠٨ وما بعدها، \"عيون الأثر\" لابن سيد الناس ٢/ ١٦٠.\n(٤) فتح مكة وكان سبب ذلك أن قريشًا نقضوا العهد الذي وقع بالحديبية، فغزاهم النبي - ﷺ - في رمضان سنة ثمان من الهجرة. =","vol":"9","page":213},{"text":"ثم غزوة يخن (١)، ثم غزوة الطائف (٢)، ثم غزوة تبوك (٣).\nقاتل منها في تسع غزوات: غزوة بدر الكبرى، وهو يوم الجمعة السابع عشر من شهر رمضان سنة ثنتين من الهجرة (٤). واحد: وهو في\n_________\n= انظر: \"فتح الباري\" لابن حجر ٧/ ٥١٩، ٨/ ٣ وما بعدها، \"السيرة النبوية\" لابن هشام ٣/ ٣٨٩ وما بعدها، \"السيرة الحلبية\" لبرهان الدين الحلبي ٣/ ٣ وما بعدها، \"عيون الأثر\" لابن سيد الناس ٢/ ٢٢٣.\n(١) حنين -بمهملة ونون مصغرًا- واد إلى جنب ذي المجاز قريب من الطائف حيث خرج النبي - ﷺ - إلى حنين لست خلت من شوال، وكان السبب في ذلك جمع القبائل من هوازن والثقفيين وقصدهم محاربة المسلمين، فخرج إليهم النبي - ﷺ - وكانوا غنيمة للمسلمين.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٢٧ وما بعدها، \"السيرة النبوية\" لابن هشام ٣/ ٤٣٧ وما بعدها، \"السيرة الحلبية\" لبرهان الدين الحلبى ٣/ ٦١، \"عيون الأثر\" لابن سيد الناس ٢/ ٢٥٣.\n(٢) غزوة الطائف كانت في شوال سنة ثمان من الهجرة، سار النبي - ﷺ - إليها بعد منصرفه من حنين وحاصرها طويلًا، وأصابهم من ذلك جراح.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٤٣ وما بعدها، \"السيرة النبوية\" لابن هشام ٣/ ٤٧٧ وما بعدها، \"السيرة الحلبية\" لبرهان الدين ٣/ ٧٦، \"السيرة النبوية\" لابن كثير ٣/ ٦٦١.\n(٣) وكانت في رجب سنة تسع من الهجرة، حيث أمر رسول الله - ﷺ - بالتهيؤ لغزو الروم، وذلك في زمان عسرة الناس وشدة من الحر، حين بلغ النبي - ﷺ - أن الروم جمعت جموعًا لمهاجمة المدينة المنورة.\nانظر: \"فتح الباري\" لابن حجر ٨/ ١١٠ وما بعدها، \"السيرة النبوية\" لابن هشام ٣/ ٥١٥.\n(٤) هكذا في \"السيرة النبوية\" لابن هشام ٢/ ٦٢٦، \"فتح الباري\" لابن حجر ٧/ ٣٤٦، \"الاكتفاء\" لأبي الربيع الكلاعيّ الأندلسيّ ١٣/ ٢ وما بعدها.","vol":"9","page":214},{"text":"شوال سنة ثلاث، والخندق وبني قريظة: في شوال سنة أربع وبني المصطلق وبني لحيان في شعبان سنة خمس، وخيبر سنة ست، والفتح في رمضان سنة ثمان، وحنين والطائف في شوال سنة ثمان، وأول غزوة غزاه بنفسه وقاتل فيها: بدر، وآخرها: تبوك (١).\n\nذكر عدد سراياه (٢):\n[٨٨٠] أخبرنا (٣) أبو بكر الجوزقي (٤) حدثنا أبو العباس الدغولي (٥)، أخبرنا أبو بكر بن أبي خيثمة (٦)\n_________\n(١) تقدم بيان ذلك.\nوانظر: \"فتح الباري\" لابن حجر ٧/ ٣٤٦، ٧/ ٤٦٤، \"الطبقات الكبرى\" لابن\nسعد ٢/ ٥ - ٦، \"السيرة الحلبية\" لبرهان الدين الحلبي ٢/ ٤٨٧، ٧٢٦، ٣/ ٣،\n٦١، ٧٦، \"عيون الأثر\" لابن سيد الناس ٢/ ١٨١، ٢٢٣، ٢٩٢، \"الاكتفاء\"\nلأبي الربيع الكلاعيّ الأندلسيّ ٢/ ١١٨، ١٥٣، ١٦١، ١٨٦، ٢١٥، ٢٣٩، ٢٥٤.\n(٢) جملة البعوث والسرايا، عدّ ابن إسحاق ثمانية وثلاثين كما في \"السيرة النبوية\" لابن هشام ٤/ ٦٠٩، وفي \"فتح الباري\" لابن حجر ٧/ ٣٨١: ستًّا وثلاثين عن ابن إسحاق، وعدّ الواقدي في \"المغازي\" ١/ ٧ ثمانئا وأربعين، وذكر غيرهما: ستُّا وخمسين، وستين، وزيادة على مائة.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٢٨١.\n(٣) في الأصل: حدثنا. والمثبت من (س)، (ن).\n(٤) محمَّد بن عبد الله أبو بكر الشيباني الجوزقي، الإِمام، الحافظ، الثقة.\nانظر: \"تذكرة الحفاظ\" للذهبي ٣/ ١٠١٣، \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٣.\n(٥) محمَّد بن عبد الرحمن، الإِمام العلامة الحافظ.\n(٦) أحمد بن أبي خيثمة أبو بكر، الثقة، العالم.","vol":"9","page":215},{"text":"أن أحمد بن حنبل (١) حدثهم قال: حدثنا عبد الرزاق (٢) أنبأ معمر (٣)، عن عثمان الجزري (٤)، عن مقسم (٥) قال: كانت السرايا ستًّا وثلاثين (٦)، وهي:\nغزوة عبيدة بن الحارث إلى أحياء أسفل من ثنية المروة وهو ماء بالحجاز (٧)، وغزوة حمزة بن عبد المطلب إلى ساحل البحر -ماء من ناحية العيص- (٨)، وغزوة سعد بن أبي وقاص الخرّار من أرض\n_________\n(١) أحمد بن محمَّد بن حنبل الإِمام.\n(٢) ابن همام الحميري الإِمام، ثقه، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٣) ابن راشد الإِمام.\n(٤) عثمان الجزري المشاهد، قال الإِمام أحمد: روى أحاديث مناكير.\nانظر: \"الجرح والتعديل\" لابن حجر ٦/ ١٧٤ (٩٥٢).\n(٥) ابن بجرة، صدوق وكان يرسل.\n(٦) [٨٨٠] الحكم على الإسناد:\nضعيف فيه عثمان الجزري روى أحاديث مناكير، ومقسم بن بجرة، صدوق وكان يرسل. ولم أجده في \"مصنف عبد الرزاق\" ولا في \"المسند\" ولا من ذكره.\n(٧) خرج عبيدة - ﵁ - في ستين راكبًا أو ثمانين من المهاجرين، فلقي بها جمعًا من قريش ولم يكن بينهم قتال.\nانظر: \"السيرة النبوية\" لابن هشام ٤/ ٦٠٩، \"المغازي\" للواقدي ١/ ٢، \"السيرة النبوية\" لابن كثير ٢/ ٣٥٦ - ٣٥٧.\n(٨) العيص: بالكسر ثم السكون -وهو موضع في بلاد بني سُليم، وخرج - ﵁ - في ثلاثين راكبًا من المهاجرين فلقي ثلاثمائة من أهل مكة، فانصرف القوم عن بعض ولم يكن بينهم قتال.\nانظر: \"السيرة النبوية\" لابن هشام ٤/ ٦٠٩، \"تاريخ خليفة بن خيّاط\" (ص ٦١)، \"المغازي\" للواقدي ١/ ٢، \"السيرة النبوية\" لابن كثير ٢/ ٣٥٩.","vol":"9","page":216},{"text":"الحجاز (١)، وغزوة عبد الله بن جحش إلى نخلة (٢)، وغزوة زيد ابن حارثة القردة ماء من مياه نجد (٣)، وغزوة مرثد بن أبي مرثد الرجيع (٤)، وغزوة المنذر بن عمرو (٥)،\n_________\n(١) الخرار -بفتح أوله وتشديد ثانيه- واد من أودية المدينة، وقيل غير ذلك، وخرج - ﵁ - في ثمانية وهي من المهاجرين حتى بلغوا الخرار ثم رجع ولم يلق كيدًا.\nانظر: \"السيرة النبوية\" لابن هشام ٢/ ٦٠٠، \"المغازي\" للواقدي ١/ ٢، \"معجم البلدان\" لياقوت ٢/ ٣٥٠.\n(٢) نخلة -واحدة النخل- وكانت بعد مقفل النبي - ﷺ - من بدر الأولى وسببًا لغزوة بدر \"الكبرى\" وكانوا تسعة نفر بقيادة عبد الله بن جحش - ﵁ -، فجاءوا بعير لقريش وأسيرين.\nانظر: \"السيرة النبوية\" لابن هشام ٢/ ٦٠١، \"المغازي\" للواقدي ١/ ٢، \"معجم البلدان\" لياقوت ٥/ ٢٧٧.\n(٣) القردة -بالتحريك- ماء بنجد لبني نعامة، وخرج زيد - ﵁ - فلقي قريشًا بعد ما سلكوا طريقًا غير الطريق المعتادة بعد غزوة بدر، فأعجز زيدًا الرجال، وأصاب العير وعاد بها إلى المدينة المنورة.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٥٠، \"المغازي\" للواقدي ١/ ٣، \"معجم البلدان\" لياقوت ٤/ ٣٢٢.\n(٤) الرجيع: ماء بهذيل بناحية الحجاز، وقد طلب نفر من عضل والقارة من النبي - ﷺ - أن يبعث معهم نفرًا من الصحابة ليفقهوهم في الدين، فبعث ستًّا من أصحابه بقيادة مرثد، فغدر بهم وقتلوا.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ١٦٩، \"المغازي\" للواقدي ١/ ٤، \"معجم البلدان\" لياقوت ٣/ ٢٩.\n(٥) المنذر بن عمرو بن خنيس الخزرجي، عقبي، بدريّ، استشهد يوم بئر معونة، بعثه رسول الله - ﷺ - في رجال من أصحابه بعد أحد، لإبلاغ الدعوة فغدر بهم بنو سليم في خبر طويل.","vol":"9","page":217},{"text":"وغزوة أبي (١) عبيدة بن الجراح إلى ذي القصة من طريق العراق (٢)، وغزوة عمر بن الخطاب تُرَبة من أرض بني عامر (٣)، وغزوة علي بن أبي طالب اليمن، وغزوة غالب بن عبد الله الكديد، وغزوة علي بن أبي طالب إلى بني عبد الله بن سعد من أهل فدك (٤)، وغزوة ابن أبي العوجاء السلمي أرض بني سليم، أصيب بها هو وأصحابه جميعًا (٥)،\n_________\n= انظر: \"أسد الغابة\" لابن الأثير ٥/ ٢٥٨، \"الإصابة\" لابن حجر ٦/ ١٧١، \"السيرة النبوية\" لابن هشام ٤/ ٦٠٩.\n(١) في الأصل: أبو. بالرفع، والمثبت من (س)، (ن).\n(٢) ذو القصة: موضع بين زبالة والشُّقوق، بعث رسول الله - ﷺ - في أبا عبيدة إلى ذي القصة، وقد غنموا فيها.\nانظر: \"المغازي\" للواقدي ١/ ٤، \"السيرة النبوية\" لابن حبان ١/ ٢٧٠، \"معجم البلدان\" لياقوت ٤/ ٣٦٦.\n(٣) تربة -بالضم ثم الفتح- موضع في بلاد بني عامر على مسافة يومين من مكة، وكانت السرية في شعبان سنة سبع من الهجرة. \"المغازي\" للواقدي ١/ ٥، \"معجم ما استعجم\" (٣٠٨)، \"معجم البلدان\" ٢/ ٢١.\n(٤) فدك -بالتحريك، وآخره كاف- قرية بالحجاز بينها وبين المدينة يومان، وخرج - ﵁ - إلى فدك في مائة رجل في شعبان سنة ست من الهجرة.\nانظر: \"الطبقات الكبرى\" لابن سعد ٢/ ٨٩، \"المغازي\" للواقدي ١/ ٥، \"السيرة النبوية\" لأبي حاتم ١/ ٢٧٢، \"مراصد الاطلاع\" لابن عبد الحق ٣/ ١٠٢٠، \"فتح الباري\" لابن حجر ٦/ ١٩٨.\n(٥) الأخرم بن أبي العَوجاء السلمي، بعثه النبي - ﷺ - في سنة سبع في سرية قوامها خمسون رجلًا إلى بني سليم فقتل عامتهم، وتوصل ابن أبي العوجاء جريحًا.\nانظر: \"المغازي\" للواقدي ١/ ٦، \"أسد الغابة\" لابن الأثير ٦/ ٢٢٩، \"الإصابة\" لابن حجر ١/ ١٩١ (٥٨).","vol":"9","page":218},{"text":"وغزوة عكاشة بن محصن الغَمرة (١)، وغزوة أبي سلمة بن عبد الأسد قطن ماء من مياه: بني أسد (٢)، وغزوة محمَّد بن مسلمة إلى القُرطاء من هوازن (٣)، وغزوة بشير بن سعد إلى بني مرة بفدك (٤)، وغزوة بشير بن سعد أيضًا إلى جناب بلد من أرض خيبر (٥)، وغزوة زيد بن حارثة الجموم من أرض بني سُليم (٦) وغزوة زيد بن حارثة\n_________\n(١) غَمْرة -بفتح أوله وسكون ثانيه- من أعمال المدينة على طريق نجد، ونزل عكاشة على مياههم، وبعث الطلائع فساقوا مائتي بعير إلى المدينة.\nانظر: \"السيرة النبوية\" لأبي حاتم ١/ ٢٦٩، \"السيرة النبوية\" لابن هشام ٤/ ٢٦٠، \"المغازي\" للواقدي ١/ ٤، \"معجم البلدان\" لياقوت ٤/ ٢١٢.\n(٢) قَطَن -بالتحريك، وآخره نون- جبل لبني أسد ناحية فَيْد، وقيل: ماء. وخرج عبد الله أبو سلمة وهو أحد السابقين إلى الإِسلام، خرج ومعه خمسون ومائة رجلٍ.\nانظر: \"الطبقات الكبرى\" لابن سعد ٢/ ٥٠، \"المغازي\" للواقدي ١/ ٣٤٠، \"السيرة النبوية\" لابن هشام ٤/ ٢٦٠، \"معجم البلدان\" لياقوت ٤/ ٣٧٤.\n(٣) القُرطاء: بطن من بني بكر، وخرج ابن مسلمة في ثلاثين رجلًا إلى القرطاء، فأخذ ثمامة بن أثال الحنفي فأمر به فربط في السارية، في خبر طويل.\nانظر: \"المغازي\" للواقدي ٢/ ٥٣٤، \"الطبقات الكبرى\" لابن سعد ٢/ ٧٨.\n(٤) خرج - ﵁ - في شعبان سنة سبع في ثلاثين رجلًا استاقوا النعم، لكن المربين أدركوهم وأصابوهم بعد أن فنيت نبالهم.\nانظر: \"الطبقات الكبرى\" لابن سعد ٢/ ١١٨ - ١١٩، \"شرح الزرقاني على المواهب اللدنية\" ٢/ ٨٦.\n(٥) الجناب -بالكسر- موضع بعراض خيبر وسلاح ووادي القرى، خرج - ﵁ - ومعه ثلاثمائة رجلٍ. انظر: \"معجم البلدان\" لياقوت ٢/ ١٦٤، \"الطبقات الكبرى\" لابن\nسعد ٢/ ١٢٠، \"المغازي\" للواقدي ١/ ٦.\n(٦) الجموم -بالفتح- ناحية بطن نخل عن يسارها، وخرج - ﵁ - إلى بني سُليم فأصاب =","vol":"9","page":219},{"text":"أيضًا جُذام من أرض حِسْمى (١) وغزوة زيد بن حارثة أيضًا طرف من طريق العراق (٢)، وغزوة زيد بن حارثة أيضًا إلى وادي القُرى لقي بني فزارة (٣)، وغزوة عبد الله بن رواحة خيبر مرتين (٤)، وغزوة عبد الله بن عتيك إلى خيبر فأصاب بها أبا رافع (٥)، وغزوة محمَّد بن\n_________\n= نعمًا وشاء وأسراء.\nانظر: \"الطبقات الكبرى\" لابن سعد ٢/ ٨٦، \"معجم البلدان\" لياقوت ٢/ ١٦٣، \"السيرة النبوية\" لابن حبان ١/ ٢٧٠.\n(١) حِسْمى -بالكسر ثم السكون مقصور- وهي وراء وادي القُرى وهي لجُذام، وخرج - ﵁ - إلى حسمى فرجع منها بنعم وسبي.\nانظر: \"الطبقات الكبرى\" لابن سعد ٢/ ٨٨، \"معجم البلدان\" لياقوت ٢/ ٢٥٨، \"السيرة النبوية\" لابن حبان ١/ ٢٧١.\n(٢) طرف -بالتحريك- وآخره فاء ماء على ستة وثلاثين ميلًا من المدينة المنورة، وخرج - ﵁ - في خمسة عشر رجلًا إلى الطرف إلى بني ثعلبة، فأصابوا عشرين بعيرًا ورجعوا إلى المدينة.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٣١، \"الطبقات الكبرى\" لابن سعد ٢/ ٨٧، \"السيرة النبوية\" أبي حاتم ١/ ٢٧١.\n(٣) وادي القُرى: واد بين المدينة والشام من أعمال المدينة كثير القرى، وكانت في رجب سنة ست من مهاجر رسول الله - ﷺ -.\nانظر: \"الطبقات الكبرى\" لابن سعد ٢/ ٨٩، \"معجم البلدان\" لياقوت ٢/ ٣٣٨.\n(٤) كانت إلى أُسير بن زارم اليهوديّ بخيبر في شوال سنة ست بعد مقتل ابن أبي الحقيق، فوجّه رسول الله - ﷺ - ابن رواحة في المرة الأولى بثلاثة نفر، وفي الثانية بثلاثين، في خبر طويل.\nانظر: \"الطبقات الكبرى\" لابن سعد ٢/ ٩٢، \"المغازي\" للواقدي ٢/ ٥٦٦.\n(٥) خرج عبد الله بن عتيك الأنصاري في نفر من بني سلمة من الخزرج سنة ست لقتل =","vol":"9","page":220},{"text":"مسلمة وأصحابه إلى كعب بن (١) الأشرف فقتلوه (٢)، وغزوة عبد الله بن أنيس إلى خالد بن سفيان الهذلي، وهو متجّه يجمع لرسول الله ليغزوه فقتله (٣)، وغزوة بئر معونة (٤)، وغزوة الأمراء: زيد بن حارثة، وجعفر ابن أبي طالب، وعبد الله بن رواحة إلى مؤتة من أرض الشام (٥)،\n_________\n= أبي رافع بن أبي الحقيق من يهود، فقتلوه في خبر طويل.\nانطرا: \"السيرة النبوية\" لابن هشام ٣/ ٢٧٣، \"الطبقات الكبرى\" لابن سعد ٢/ ٩١.\n(١) من (س)، (ن).\n(٢) جعل كعب يحرّض على رسول الله - ﷺ - ويتشبّب بنساء المسلمين، فقال رسول الله - ﷺ -: \"من لي بابن الأشرف؟ \"، فقال محمَّد بن مسلمة: أنا أقتله. فخرج في نفر من الصحابة فقتلوه.\nانظر: \"الطبقات الكبرى\" لابن سعد ٢/ ٣١، \"المغازي\" للواقدي ١/ ١٨٤، \"الروض الأنف\" للسهيليّ ٣/ ١٤٥.\n(٣) قد توجه عبد الله بن أنيس الجهني لقتل سفيان، وكان ينزل عُرنة وما والاها في خبر طويل، فقتله واحتز رأسه وعاد إلى المدينة.\nانظر: \"أسد الغابة\" لابن الأثير ٣/ ١٧٨، \"الطبقات الكبرى\" لابن سعد ٢/ ٥٠، \"المغازي\" للواقدي ٢/ ٥٣١.\n(٤) كانت في شهر صفر على رأس أربعة أشهر من أحد، حيث بعث رسول الله - ﷺ - المنذر بن عمرو في رجال من أصحابه؛ ليعلموا الناس القرآن فغدروا بهم وقتلوهم في خبر طويل.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ١٨٣، \"الطبقات الكبرى\" لابن سعد ٢/ ٥١ - ٥٤، \"المغازي\" للواقدي ١/ ٣ - ٤.\n(٥) مؤتة -مهموزة الواو- قرية من أرض البلقاء من الشام وتسمى الغزوة: غزوة جيش الأمراء لتعاقب زيد وجعفر وابن رواحة على الإمارة واستشهادهم، وكانت مؤتة في جمادى الأولى سنة ثمان، وكان عدد المسلمين ثلاثة آلاف، وبعد =","vol":"9","page":221},{"text":"وغزوة كعب بن عمير الغفاري بذات أطلاح من أرض الشام فأصيب بها هو وأصحابه (١)، وغزوة بني العنبر من تميم (٢)، وغزوة غالب بن عبد الله الكلبي كلب ليث -أرض بني مُرّة، فأصاب بها مرداس بن نهيك حليفًا لهم من جهينة، قتله أسامة بن زيد، وهو الذي قال فيه النبي لأسامة: \"من لك بلا إله إلا الله\" (٣)، وغزوة عمرو بن العاص ذات السلاسل (٤)، وغزوة\n_________\n= استشهاد الثلاثة أتفق المسلمون على خالد بن الوليد فانسحب بالجيش وعادوا إلى المدينة في خبر طويل.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٣٧٣، \"فتح الباري\" لابن حجر ٧/ ٥١٠، \"السيرة النبوية الصحيحة\" لأكرم ضياء العمري ٢/ ٤٦٧ - ٤٧٠.\n(١) ذات أطلاح: -بالحاء المهملة- موضع من وراء ذات القرى إلى المدينة، وخرج كعب بن عمير الغفاريّ في خمسة عشر رجلًا في ربيع الأول سنة ثمان.\nانظر: \"أسد الغابة\" لابن الأثير ٤/ ٤٨٥، \"الطبقات الكبرى\" لابن سعد ٢/ ١٢٧، \"المغازي\" للواقدي ٢/ ٧٥٢.\n(٢) بعث النبي - ﷺ - عيينة بن حصن لبني العنبر بعد ما أغاروا على ناس من خزاعة وأسروا منهم جمعًا.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٨٤ (٤٣٦٦)، \"السيرة النبوية\" لابن هشام ٤/ ٦٢١.\n(٣) أخرج الإِمام البخاري كتاب الديات باب قول الله تعالى ﴿وَمَنْ أَحْيَاهَا﴾ (٦٨٧٢)، ومسلم كتاب الإيمان باب تحريم قتل الكافر بعد قوله لا إله إلا الله (٩٦)، عن أسامة بن زيد نحوه.\nوانظر: \"دلائل النبوة\" للبيهقي ٤/ ٢٩٧، \"الطبقات الكبرى\" لابن سعد ٢/ ١١٩، \"المغازي\" للواقدي ٢/ ٦٢٧، \"أسد الغابة\" لابن الأثير ١/ ٧٩ - ٨١، \"الإصابة\" لابن حجر ٥/ ٢٤٢.\n(٤) ذات السلاسل: وراء وادي القرى، وبينها وبين المدينة عشرة أيام، وكانت الغزوة =","vol":"9","page":222},{"text":"ابن أبي حدرد (١) وأصحابه إلى بطن إضم (٢)، وغزوة ابن أبي حدرد إلى الغابة (٣)، وغزوة الخبط (٤) إلى سيف البحر وعليهم أبو عبيدة بن الجراح (٥)، وغزوة عبد الرحمن بن عوف (٦) ﵃ أجمعين.\n_________\n= بعد مؤتة سنة ثمان فخرج عمرو بجيش لتأديب قضاعة، فتم ذلك.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٧٤، \"المغازي\" للواقدي ١/ ٦.\n(١) عبد الله بن أبي حَدْرد، واسم أبي حدرد: سلامة، أول مشاهده الحديبية.\nانظر: \"الإصابة\" لابن حجر ٤/ ٤٨.\n(٢) إضم -بالكسر ثم الفتح وميم- وادي من أودية أشجع، بينها وبين المدينة ثلاثة برد، وكانت السرية في شعبان سنة ثمان في ستة عشر رجلًا، فرجعوا وقد أصابوا مغنمًا.\nانظر: \"المغازي\" للواقدي ٢/ ٧٧٧، \"الروض المعطار\" لمحمد بن عبد المنعم الحميري (ص ٤٥) \"معجم ما استعجم\" للبكري (ص ١٦٦)، \"معجم البلدان\" لياقوت ١/ ٢١٤.\n(٣) الغابة -بالباء الموحدة- موضع قرب المدينة من ناحية الشام وخرج ابن أبي حدرد مع رجلين ليأتوا بخبر رفاعة بن قيس، حيث كان يجمع قيسا على حرب رسول الله - ﷺ - فقتل ابن أبي حدرد رفاعة واستاق ورفيقاه إبلا عظيمة.\nانظر: \"السيرة النبوية\" لابن هشام ٤/ ٦٢٩، \"معجم البلدان\" لياقوت ٤/ ١٨٢.\n(٤) الخبط -بفتح المعجمة والموحدة بعدها مهملة -وهو ورق السلم.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٧٩، \"منال الطالب\" لابن الأثير (ص ٨٥).\n(٥) سِيف البحر -بكسر السين المهملة وسكون التحتانية وآخره فاء -أي: ساحل البحر، وحْرج أبو عبيدة - ﵁ - في بعث وهم يتلقون عيرًا لقريش في خبر طويل.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٧٧ (٤٣٦٠)، \"المغازي\" للواقدي ١/ ٦.\n(٦) بعث رسول الله - ﷺ - عبد الرحمن بن عوف في ثلاثة أنفس؛ لينظر إلى خيبر وما عليها أهلها فمضوا وجاءوا إلى رسول الله - ﷺ - بالخبر. =","vol":"9","page":223},{"text":"قوله: ﴿وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ﴾\nجمع ذليل، مثل: عزيز وأعزة، ولبيب وألبّة، وأراد هنا قلة العدد (١) ﴿فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ﴾\n\n<span data-type=\"title\" id=toc-783>١٢٤ </span>- قوله تعالى: ﴿إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ﴾ الآية\nاختلفوا في هذِه الآية:\nفقال قتادة: كان هذا يوم بدر، أمدهم الله بألف، ثم صاروا ثلاثة آلاف، ثم صاروا خمسة آلاف، فذلك قوله: ﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ (٩)﴾ (٢)، وقوله: ﴿أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ﴾\n\n<span data-type=\"title\" id=toc-784>١٢٥ </span>- وقوله: ﴿بَلَى إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ (١٢٥)﴾\n_________\n= انظر: \"السيرة النبوية\" لأبي حاتم ١/ ٢٧٢.\nوبالجملة فليس بين ما ذكر الثعلبيّ وما نقله أهل السير والمغازي اختلاف في العدد، فمنهم من ضم بعضها إلى بعض لكونها كانت في إثرها، وأفردها البعض لوقوعها منفردة، ومنهم من ضم المغازي إلى البعوث والسرايا ومنهم من خفي عليه ما ذكره البعض، والله أعلم.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٢٧٩ - ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٩١ - ١٩٢، \"دلائل النبوة\" للبيهقي ٤/ ٨٢ هامش (١).\n(١) انظر: \"جامع البيان\" للطبري ٤/ ٧٥، \"معاني القرآن\" للزجاج ١/ ٤٦٦، \"فتح القدير\" للشوكاني ١/ ٣٧٨.\n(٢) الأنفال: ٩.","vol":"9","page":224},{"text":"فصبر المؤمنون يوم بدر واتقوا الله، فأمدهم الله بخمسة آلاف من الملائكة مسومين على ما وعدهم، فهذا كله يوم بدرًا (١).\nوقال الحسن: فهؤلاء الخمسة آلاف ردء للمؤمنين إلى يوم القيامة (٢).\nقال ابن عباس ومجاهد: لم يقاتل الملائكة إلاّ يوم بدر، وفيما سوى ذلك يشهدون القتال ولا يقاتلون، إنما يكونون عددًا ومددًا (٣).\nوقال عمير بن إسحاق: لما كان يوم أحد انجلى القوم (٤) عن رسول الله - ﷺ -، وبقي سعد بن مالك يرمي، وفتى شاب ينتبل له، فلما فني النبل أتاه به فنثره فقال: أرم أبا إسحاق، أرم أبا إسحاق. مرتين، فلما أنجلت المعركة سئل عن ذلك الرجل فلم يُعرف (٥).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٧٨ عن قتادة مثله.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٩٤.\n(٢) ذكر البغوي في \"معالم التنزيل\" ٢/ ٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٩٤ عن الحسن مثله.\n(٣) أخرج الطبري في \"جامع البيان\" ٥/ ٧٨ عن ابن عباس، ومجاهد نحوه.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ٩٩، \"السيرة النبوية\" لابن كثير ٢/ ٤١٧ - ٤١٨.\n(٤) من (ن).\n(٥) ذكر البغوي في \"معالم التنزيل\" ٢/ ٩٩ نحوه، وعمير من الثالثة فهو مرسل.\nوانظر: \"شرح السنة\" للبغوي ١٣/ ٢٩٢، \"فتح الباري\" لابن حجر ٧/ ٣٥٨.","vol":"9","page":225},{"text":"وقال الشعبي: بلغ رسول الله - ﷺ - والمسلمين يوم بدر أن كرز بن جابر المحاربي يريد أن يمد المشركين، فشق ذلك عليهم، فأنزل الله تعالى: ﴿أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ﴾ إلى قوله: ﴿مُسَوِّمِينَ﴾ قال: فبلغ كرز الهزيمة، فرجع، ولم يأتهم، ولم يمدهم الله أيضًا بالخمسة آلاف، وكانوا قد أمدوا بألف (١).\nوقال آخرون: إنما وعبد الله المسلمين يوم بدر إن صبروا على طاعته واتقوا محارمه أن يمدهم في حروبهم كلها، فلم يصبروا ولم يتقوا إلا في يوم الأحزاب، فأمدهم الله حين حاصروا قريظة.\nقال عبد الله بن أبي أوفى ﵁: كنّا محاصري قريظة والنضير ما شاء الله أن نحاصرهم فلم يفتح علينا فرجعنا، فدعا رسول الله - ﷺ - بغسل فهو يغسل رأسه إذ جاءه جبريل فقال: يا محمَّد، وضعتم أسلحتكم، ولم تضع الملائكة أوزارها.\nفدعا رسول الله - ﷺ - بخرقة فلف بها رأسه، ولم يغسله، ثم نادى فينا فقمنا كالين مُعْيين (٢) لا نعبأ بالسير شيئًا، حتى أتينا قريظة\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٧٦ - ٧٧ عن عامر الشعبي نحوه.\n(٢) كل الرجل يكلّ في المشي فهو قال: إذا بلغ منه التعب والإعياء.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ٥٥٠، \"المحيط في اللغة\" لإسماعيل بن عباد ٦/ ١٤١ (كلل).\nوالإعياء: الكلال.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ١٨٨ (عيي)، \"أساس البلاغة\" للزمخشري ١/ ٤٤٣ (عيي).","vol":"9","page":226},{"text":"والنضير، فيومئذ أمدنا الله تعالى بثلاثة آلاف من الملائكة، ففتح الله فتحًا يسيرًا، وانقلبنا بنعمة من الله وفضل (١).\nوقال قوم: إنما كان هذا يوم أحد وعدهم الله المدد إن صبروا، فلم يصبروا، فلم يمدوا ولا بملك واحد، ولو أمدوا لما هزموا، وهذا قول عكرمة (٢)\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٧٨ - ٧٩ من طريق سليمان بن زيد المحاربي عن عبد الله بن أبي أوفى قال: كنا محاصري قريظة والنضير فذكر نحوه، وهذا إسناد ضعيف جدًا لأجل سليمان بن زيد، قال ابن معين: ليس يسوى حديثه فلسا.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢٠٨، \"تهذيب التهذيب\" لابن حجر ٤/ ١٩٣.\nثم إن حديث بني النضير كان على رأس ستة أشهر من وقعة بدر قبل وقعة أحد حتى نزلوا على الجلاء إلى الشام، واحد كانت سنة ثلاث، وأما بني قريظة فإنهم هم الذين ظاهروا الأحزاب، وكان مسير النبي - ﷺ - لسبع بقين من ذي القعدة سنة خمس.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٣٢٩ - ٣٣٢، ٣٤٦، ٤٠٧، \"الخصائص الكبرى\" للسيوطي ١/ ٢٣٣.\nوأخرج البخاري في مواضع من \"صحيحه\" منها ما أخرجه في كتاب المغازي في باب مرجع النبي - ﷺ - من الأحزاب (٤١١٧) من حديث عائشة ﵂ قالت: لما رجع النبي - ﷺ - من الخندق ووضع السلاح واغتسل، أتاه جبريل ﵇ فقال: قد وضعت السلاح، والله ما وضعناه، فأخرج إليهم فذكر خبرًا طويلًا وليس فيه ذكر لبني النضير ولا لعدد الملائكة.\nوفي رواية أنس أيضًا عند البخاري - قال: كأني أنظر إلى الغبار ساطعًا في زقاق بني غنم موكب جبريل حين سار رسول الله - ﷺ - إلى بني قريظة (٤١١٨).\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٧٩ عنه نحوه.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ١٠٠.","vol":"9","page":227},{"text":"والضحاك (١).\nوقال بعضهم: هذا كان يوم أحد حين أنصرف أبو سفيان وأصحابه، وذلك أن رسول الله - ﷺ - كان يخاف أن يدخل المشركون إلى المدينة، فبعث علي بن أبي طالب ﵁ فقال: \"اخرج في آثار القوم، فانظر ماذا يصنعون وما يريدون، فإن كانوا قد جنبوا الخيل وامتطوا الإبل، فإنهم يريدون مكة، وإن ركبوا الخيل واستاقوا الإبل، فإنهم يريدون المدينة، فوالذي نفسي بيده لئن أرادوها لأسيرن إليهم فيها، ثم لأناجزنهم\" (٢).\nقال علي ﵁: فخرجت في آثارهم انظر ما يصنعون، فإذا هم قد أجنبوا الخيل وامتطوا الإبل، وتوجهوا إلى مكة، وقد كان رسول الله - ﷺ - قال: \"أي ذلك كان فاخفه حتى تأتيني\"، فلما رأيتهم قد توجهوا إلى مكة أقبلت أصيح، ما أستطيع أن أكتم ما بي من الفرح، وانصرفوا إلى مكة، وانصرفنا إلى المدينة، فأنزل الله تعالى في ذلك: ﴿أَلَنْ يَكْفِيَكُمْ﴾ يعني: إن أنصرفوا إليكم ودخلوا المدينة (٣).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٤/ ٧٩ عنه نحوه.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٩٥.\n(٢) المناجزة في الحرب: أن يتبارز الفارسان حتى يقتل أحدهما.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٧/ ٢٧ (نجز)، \"أساس البلاغة\" للزمخشري ١/ ٦١٩.\n(٣) ذكر ابن هشام في \"السيرة النبوية\" ٣/ ٩٤ عن ابن إسحاق عن علي - ﵁ - نحوه، =","vol":"9","page":228},{"text":"وقرأ أبيّ: (ألا يكفيكم) (١) ﴿أَنْ يُمِدَّكُمْ رَبُّكُمْ﴾ أي: يعطيكم ويعينبهم، قال المفضل: كل ما كان على جهة القوة والإعانة قيل فيه: أمده يمده إمدادًا، وكل ما كان على جهة الزيادة قيل فيه: مدّه يمده مدًّا (٢)، ومنه قوله تعالى: ﴿وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ﴾ (٣) (٤).\nوقال بعضهم: المد في الشر، والإمداد في الخير، يدل عليه قوله\n_________\n= وليس فيه ذكر لسبب نزول الآية، وفي \"المغازي\" للواقدي ١/ ٢٩٨ أن ذلك كان لسعد بن أبي وقاص.\nقال الطبري في \"جامع البيان\" ٤/ ٧٩ - ٨٠: ولا خبر عندنا صح من الوجه الذي يثبت أنهم أمدوا بالثلاثة آلاف، ولا بالخمسة آلاف، وغير جائز أن يقال في ذلك قول إلا بخبر تقوم الحجة به، ولا خبر به كذلك فنسلم لأحد الفريقين قوله، غير أن في القرآن دلالة على أنهم قد أمدوا يوم بدر بألف من الملائكة، وذلك قوله: ﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ (٩)﴾ [الأنفال: ٩]، فأما في يوم أحد فالدلالة على أنهم لم يمدوا أبين منها في أنهم أمدوا، وذلك أنهم لو أمدوا لم يهزموا وينال منهم ما نيل منهم. انتهى.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٠٤ - ٣٠٥، \"فتح الباري\" لابن حجر ٧/ ٢٨٨ - ٢٨٧، ٣١٢، ٣٧٣.\n(١) في \"البحر المحيط\" لأبي حيان ٣/ ٥٠ عن أبي - ﵁ -.\nوانظر: \"معجم القراءات القرآنية\" لأحمد مختار عمر ١/ ٤٣٩.\n(٢) في الأصل: مددًا. والمثبت من (س).\n(٣) لقمان: ٢٧.\n(٤) انظر: \"تاج العروس\" للزبيدي ٥/ ٢٤٨ (مدد)، وفي \"اللباب\" لابن عادل الدمشقي ٥/ ٥٢٠ عن المفضل.\nوانظر: \"أساس البلاغة\" للزمخشري ١/ ٥٨٥.","vol":"9","page":229},{"text":"تعالى: ﴿وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ﴾ (١)، وقوله (٢): ﴿وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا﴾ (٣)، وقال في الخير: ﴿أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ﴾ (٤)، وقال تعالى: ﴿يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ﴾ (٥)، وقال ﴿وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ﴾ (٦)، وقال: ﴿أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ (٥٥)﴾ (٧)، وقال: ﴿وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ (٢٢)﴾ (٨)، وقال تعالى ذكره ﴿وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ﴾ (٩) (١٠).\n﴿بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ﴾. قرأ أبو حيوة: بكسر الزاي مخففًا (١١) يعني منزلين النصر، وقرأ (١٢) الحسن ومجاهد،\n_________\n(١) البقرة: ١٥.\n(٢) من (ن).\n(٣) مريم: ٧٩.\n(٤) الأنفال: ٩.\n(٥) آل عمران: ١٢٥.\n(٦) الإسراء: ٦.\n(٧) المؤمنون: ٥٥.\n(٨) الطور: ٢٢.\n(٩) نوح: ١٢.\n(١٠) انظر: \"لسان العرب\" لابن منظور ٣/ ٣٩٨ (مدد)، \"تاج العروس\" للزبيدي ٥/ ٢٤٨ (مدد)، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٢٦٩ (مد)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٠٩، ٤/ ١٩٥.\n(١١) في \"مختصر في شواذ القرآن\" لابن خالويه (٢٢)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٩٥، عن أبي حيوة، وفي \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٨٧ عن الحسن.\n(١٢) في الأصل: وقال والمثبت من (س)، (ن).","vol":"9","page":230},{"text":"وطلحة بن مصرف، وعمرو بن ميمون، وابن عامر، مشددة مفتوحة الزاي على التكثير (١)، وتصديقه قوله تعالى: ﴿وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ﴾ (٢) وقوله: ﴿مُسَوِّمِينَ﴾.\nوقرأ الآخرون: بفتح الزاي خفيفة (٣)، ودليلهم قوله تعالى: ﴿لَوْلَا أُنْزِلَ عَلَيْنَا الْمَلَائِكَةُ﴾، وقوله (٤): ﴿وَأَنْزَلَ جُنُودًا لَمْ تَرَوْهَا﴾ (٥).\nوتفسير الإنزال: جعل الشيء من علو إلى أسفل، ثم قال: ﴿بَلَى﴾، وهو تصديق لوعد الله تعالى وقول رسول الله - ﷺ -. ﴿إِنْ تَصْبِرُوا﴾ لعدوكم ﴿وَتَتَّقُوا﴾ معصية ربكم، ومخالفة أمر نبيكم (٦) ﴿وَيَأْتُوكُمْ﴾ يعني: المشركين، ﴿مِنْ فَوْرِهِمْ هَذَا﴾، قال عكرمة والحسن وقتادة والربيع والسدي وابن زيد: من وجههم هذا (٧)،\n_________\n(١) انظر: \"الحجة\" للفارسي ٣/ ٧٥، \"السبعة\" لابن مجاهد (٢١٥)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥٥.\n(٢) الأنعام: ١١١.\n(٣) انظر: \"الحجة\" للفارسي ٢/ ٣٨٣، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٦٨)، \"الحجة\" لابن زنجلة (ص ١٧٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ١٢.\n(٤) من (س)، (ن).\n(٥) التوبة: ٢٦.\n(٦) في الأصل: ربكم. والمثبت من (س)، (ن).\n(٧) في \"جامع البيان\" للطبري ٤/ ٨٠ عن عكرمة والحسن وقتادة والربيع والسدي وابن زيد نحوه.","vol":"9","page":231},{"text":"وهو رواية عطية عن ابن عباس ﵄ (١).\nوقال مجاهد، والضحاك، وباذان: من غضبهم هذا (٢)، كانوا قد غضبوا يوم أحد ليوم بدر مما لقوا.\nوأصل الفور: القصد إلى الشيء، والأخذ فيه بحدّة، وهو من (٣) قولهم: فارت القدر تفور فورًا وفورانًا (٤): إذا غلت، قال الله تعالى: ﴿وَفَارَ التَّنُّورُ﴾ (٥)، وقال الشاعر (٦):\nتَفور علينا قِدْرُهم فنديمها ... ونفثؤها عنا إذا حميها غلا (٧)\nقوله تعالى ﴿يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ﴾ معلمين (٨).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٨٠ من طريق عطية عن ابن عباس بلفظ: من سفرهم هذا، وانظر: \"معاني القرآن\" للزجاج ١/ ٤٦٦.\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ٨٠ - ٨١ عن مجاهد والضحاك وباذام نحوه.\nوانظر: \"فتح القدير\" للشوكاني ١/ ٣٧٩.\n(٣) من (س)، (ن).\n(٤) من (س)، (ن).\n(٥) هود: ٤٥.\n(٦) النابغة الجعدي، وهو قيس بن عبد الله بن جعدة، وفد على النبي - ﷺ - مسلمًا.\nانظر: \"الإصابة\" لابن حجر ٨/ ٣٠٦ \"سير أعلام النبلاء\" للذهبي ٣/ ٧٧.\n(٧) البيت في \"معجم مقاييس اللغة\" لابن فارس ٢/ ٣١٥ (دوم)، مع نسبته للجعدي، وفيه/ ٤٥٨ (فور)، وكذلك في \"لسان العرب\" لابن منظور ١/ ١٢٠ (فثأ)، وفي ١٢/ ٢١٧ (دوم)، \"تاج العروس\" للزبيدي ٧/ ٣٦٠ (فور).\n(٨) من (س)، (ن).","vol":"9","page":232},{"text":"قرأ ابن كثير وأبو عمرو وعاصم ويعقوب بكسر الواو، واختاره أبو حاتم (١).\nوقرأ الباقون: بالفتح، واختاره أبو عبيد (٢).\nفمن كسر الواو أراد أنهم قد سوّموا خيلهم، ومن فتح أراد به أنفسهم (٣)، والسومة: العلامة التي يعلم بها الفارس نفسه في الحرب.\nواختلفوا في هذِه السمة الموصوفة بها الملائكة في هذِه الآية ما هي: فقال عمير بن إسحاق: قال رسول الله - ﷺ - لأصحابه يوم بدر: \"تسوّموا فإن الملائكة قد تسوّمت بالصوف الأبيض في قلانسهم (٤) ومغافرهم\" (٥) (٦).\n_________\n(١) في \"شرح طيبة النشر\" لابن الجزري (ص ٢٠٩): عن عاصم وابن كثير وأبي عمرو ويعقوب، وفي \"جامع البيان\" للطبري ٤/ ٨٢ عن بعض أهل الكوفة والبصرة.\n(٢) في \"جامع البيان\" للطبري ٤/ ٨١: عن عامة قرأة المدينة والكوفة.\nوانظر: \"شرح طيبة النشر\" لابن الجزري (ص ٢٠٩)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٩٦، \"معاني القرآن\" للزجاج ١/ ٤٦٧.\n(٣) انظر: \"جامع البيان\" للطبري ٤/ ٨٢، \"الجامع لأحكام القرآن\" للقرطبي\n(٤) القلنسوة -بفتح القاف وضم السين- شيء يلبس في الرأس.\nانظر: \"تاج العروس\" للزبيدي ٨/ ٤٢٤ (قلس)، \"أساس البلاغة\" للزمخشري ١/ ٥١٩.\n(٥) المغفر: نسيج على قدر الرأس يلبس تحت القلنسوة.\nانظر: \"تاج العروس\" للزبيدي ٧/ ٣١٤ (غفر)، \"أساس البلاغة\" للزمخشري ١/ ٤٥٣.\n(٦) أخرج الطبري في \"جامع البيان\" ٤/ ٨٢، عن عمير نحوه. =","vol":"9","page":233},{"text":"وقال الضحاك وقتادة: بالعهن (١) في نواصيها وأذنابها (٢). وقال مجاهد: كانوا مجزوزة أذناب خيلهم وأعرافها ونواصيها (٣). وقال الربيع: كانوا على خيل بلق (٤) (٥).\nوقال علي بن أبي طالب وابن عباس ﵃: كانت عليهم عمائم بيض قد أرسلوها بين أكتافهم (٦). وقال هشام بن عروة والكلبي: عمائم صفر مرخاة على أكتافهم (٧). وقال عبد الله بن الزبير ملاءة صفراء\n_________\n= وانظر: \"المصنف\" لابن أبي شيبة ١٣/ ٢٦٣ (٣٧٦٦٥)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٩٦ - ١٩٧، وإسناده مرسل.\n(١) العهن: الصوف عامة أو المصبوغ ألونًا.\nانطرا: \"تاج العروس\" للزبيدي ١٨/ ٣٩٩ (عهن)، \"أساس البلاغة\" للزمخشري ١/ ٤٤١.\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ٨٣، عن الضحاك وقتادة نحوه.\n(٣) أخرج الطبري في \"جامع البيان\" ٤/ ٨٣ عن مجاهد نحوه.\nقال القرطبي في \"الجامع لأحكام القرآن\" قول مجاهد يحتاج إلى توقيف من أن خيل الملائكة كانت على تلك الصفة.\n(٤) البلق -محركة- سواد وبياض، والبلقة: ارتفاع التحجيل إلى الفخذين.\nانظر: \"تاج العروس\" للزبيدي ١٣/ ٤٥، \"أساس البلاغة\" للزمخشري ١/ ٥٠ (بلق)\n(٥) أخرج الطبري في \"جامع البيان\" ٤/ ٨٣ عن الربيع مثله، قال القرطبي في \"لجامع لأحكام القرآن\" ٤/ ١٩٦: الخيل البلق ليست السيما.\n(٦) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٩٦، عن علي وابن عباس ﵄ مثله.\n(٧) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٩٦: عن هشام بن عروة. والكلبي\nمثله.\nوانظر: \"فتح القدير\" للشوكاني ١/ ٣٧٩.","vol":"9","page":234},{"text":"وعمامة صفراء يوم بدر، فنزلت الملائكة يوم بدر مسومين بعمائم صفر (١).\nوروى الزبير بن المنذر عن جده أبي أسيد وكان بدريًّا، قال (٢): لو أن بصري فرّج عنه ثم ذهبتم معي إلى بدر لأريتكم الشعب الذي خرجت منه الملائكة في عمائم صفر قد أرخوها بين أكتفاهم (٣).\nوقال عكرمة: كانت عليهم سيما القتال. وقال السدي سيما المؤمنين (٤).\n* * *\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٨٣ عن عبد الله بن الزبير نحوه.\n(٢) في الأصل: قالوا. والمثبت من (س)، (ن).\n(٣) أخرج الطبري في \"جامع البيان\" ٤/ ٨٢: من طريق الزبير بن المنذر به مثله، إلاّ أن فيه (إلى أحد) بدلا من (إلى بدر)، ورجح الشيخ أحمد شاكر أن الثابت الصحيح: (إلى بدر) والقول: (إلى أحد) سهو من الناسخ أو راو، هامش (٣)، وإسناده ضعيف.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٦٨.\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ٨٣: عن عكرمة نحوه، قال الإِمام الشوكاني في \"فتح القدير\" ١/ ٣٨٠: وفي بيان التسويم عن السلف اختلاف كثير لا يتعلق به كثير فائدة.","vol":"9","page":235},{"text":"<span data-type=\"title\" id=toc-785>١٢٦ </span>- قوله ﷿: ﴿وَمَا جَعَلَهُ اللَّهُ﴾\nيعني: هذا الوعد والمد، ﴿إِلَّا بُشْرَى لَكُمْ﴾ لتستبشروا به ﴿وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ﴾ أي: لتسكن قلوبكم به (١)، فلا تجزع من كثرة عدوكم وقلة عددكم، ﴿وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ﴾؛ لأن العز والحكم له، وهو ﴿الْعَزِيزِ الْحَكِيمِ﴾، فاستعينوا بالله وتوكلوا عليه، نظيرها في الأنفال (٢).\n\n<span data-type=\"title\" id=toc-786>١٢٧ </span>- ثم قال تعالى: ﴿لِيَقْطَعَ طَرَفًا﴾\nونظم الآية: ولقد نصركم الله ببدر ليقطع طرفًا، أي: لكي يهلك طائفة من الذين كفروا، نظيره (قوله تعالى) (٣) ﴿فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا﴾ (٤) (٥)، أي: يهلك أصلهم، وفي الأنفال: ﴿وَيَقْطَعَ دَابِرَ الْكَافِرِينَ﴾ (٦) وفي (الحجر) (٧): ﴿أَنَّ دَابِرَ هَؤُلَاءِ مَقْطُوعٌ مُصْبِحِينَ﴾ (٨).\nوقال السدي: معناه: ليهدم ركنًا من أركان الشرك بالقتل والأسر،\n_________\n(١) من (ن).\n(٢) قوله تعالى: ﴿وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَى وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ﴾ الآية ١٠.\n(٣) من (ن).\n(٤) في الأصل: (ليقطع)، وكذلك في (س)، والمثبت من (ن):\n(٥) الأنعام: ٤٥.\n(٦) من الآية: ٧.\n(٧) في الأصل: وفي الحج. والمثبت من (ن).\n(٨) من الآية: ٦٦.","vol":"9","page":236},{"text":"فقتل من قادتهم وسادتهم يوم بدر سبعون، وأسر منهم سبعون (١).\n﴿أَوْ يَكْبِتَهُمْ﴾ بالخيبة، ﴿فَيَنْقَلِبُوا خَائِبِينَ﴾ لم ينالوا شيئًا مما كانوا يرجون من الظفر بكم، وقال الكلبي: ﴿أَوْ يَكْبِتَهُمْ﴾ أي: يهزمهم. وقال يمان: يصرعهم لوجوههم. وقال المؤرج: يحزنهم. وقال النضر بن شميل: يغيظهم. وقال المبرد: يظفر عليهم. وقال السدي: يلعنهم. وقال أبو عبيدة: يهلكهم (٢). قال: وأهل النظر يرون أن التاء منقلبة عن الدال، كأن الأصل فيه: يكبدهم، أي: يصيبهم في أكبادهم بالحزن والغيظ، يقال: أحرق الحزن كبده، وأحرقت العداوة كبده، وتقول العرب للعدو أسود الكبد (٣)، قال الأعشى (٤):\nفما أجشمت من إتيان قومٍ ... هم الأعداء والأكباد سود (٥)\n_________\n(١) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٩٨، والشوكاني في \"فتح القدير\" ١/ ٣٧٨، عن السدي نحوه.\n(٢) ذكر ابن عادل الدمشقي في \"اللباب\" ٥/ ٥٢٧ عن الكلبي نحوه.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٦٧.\nوأخرج الطبري في \"جامع البيان\" ٤/ ٨٦ عن الربيع نحوه، وذكر أبو حيان في \"البحر المحيط\" ٣/ ٥٥ عن النضر بن شميل نحوه.\nوانظر: \"فتح القدير\" للشوكاني ١/ ٣٧٨، \"التبيان\" للعكبري ١/ ١٤٩.\n(٣) قال الشوكاني في \"فتح القدير\" ١/ ٣٧٨: وهو غير صحيح.\n(٤) ميمون بن قيس، كان يلقب بالأعشى لضعف بصره، وهو صناجة العرب.\n(٥) البيت من قصيدة غزلية له كما في \"الديوان\" (ص ٦٣)، وأجشمت: تكلفت التعب والمشقة. =","vol":"9","page":237},{"text":"كأن الأكباد لما أحترقت لشدة العداوة اسودت، والتاء والذال يتعاقبان (١) كما تقول: هرت الثوب وهرده إذا أحرقه (٢)، يدل على صحة هذا التأويل قراءة لاحق بن حميد: (أو يكبدهم) بالدال (٣).\n\n<span data-type=\"title\" id=toc-787>١٢٨ </span>- قوله ﷿: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾.\nاختلف العلماء في نزول هذِه الآية:\nفقال عبد الله بن مسعود ﵁: أراد رسول الله - ﷺ - أن يدعو على المنهزمين عنه من أصحابه يوم أحد، وكان عثمان بن عفان ﵁ منهم، فنهاه الله عن ذلك وتاب عليهم، وأنزل هذِه الآية (٤).\nوقال عكرمة وقتادة، ومقسم: أدمى رجل من هذيل يقال له عبد الله ابن قمئة (٥) وجه رسول الله - ﷺ - يوم أحد فدعا عليه رسول الله - ﷺ - فكان\n_________\n= انظر: \"أساس البلاغة\" للزمخشري ١/ ٩٤، وفي؛ الجامع لأحكام القرآن\" للقرطبي ٤/ ١٢٨، عن الأعشى، \"الدر المصون\" للسمين الحلبى ٣/ ٣٩١.\n(١) في الأصل متعاقبان. والمثبت من (س)، (ن).\n(٢) هرت، وهرده، وهرطه، كلها لغات.\nانظر: \"تاج العروس\" للزبيدي ٣/ ١٥٧ (هرت)، \"أساس البلاغة\" للزمخشري ١/ ٦٩٩ (هرت).\n(٣) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٥٢٧، \"البحر المحيط\" لأبي حيان ٣/ ٥٢.\n(٤) لم أجد من ذكر هذا اللفظ عن ابن مسعود، ولكن روى ابن الجوزيّ في \"زاد المسير\" ١/ ٤٥٦ عن ابن مسعود بمعناه، وذكر ابن عادل الدمشقيّ في \"اللباب\" ٥/ ٥٢٩ عن ابن عباس بمعناه.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٩٦.\n(٥) قال الواقدي في \"المغازي\" ١/ ٢٤٤: المثبت عندنا أن الذي رمى وجه النبي - ﷺ - =","vol":"9","page":238},{"text":"حتفه أن سلّط الله عليه تيسًا فنطحه حتى قتله، وشج عتبة بن أبي وقاص (١) رأسه وكسر رباعيته، فدعا عليه فقال: \"اللهم لا تحل عليه الحول حتى يموت كافرًا\" قال: فما حال عليه الحول حتى مات كافرًا، فأنزل الله تعالى هذِه الآية (٢).\nوقال الربيع والكلبي: نزلت هذِه الآية على رسول الله - ﷺ - يوم أحد وقد شج في وجهه (٣)، وأصيبت رباعيته، فهمّ رسول الله - ﷺ - أن يلعن المشركين ويدعو عليهم، فأنزل الله تعالى هذِه الآية لعلمه فيهم أن كثيرًا منهم سيؤمنون (٤).\n[٨٨١] يدل عليه ما أخبرنا عبد الله بن حامد (٥)، أخبرنا أحمد بن\n_________\n= عبد الله بن قمئة.\nوانظر: \"السيرة النبوية\" لابن هشام ٣/ ٨٠.\n(١) في \"السيرة النبوية\" لابن هشام ٣/ ٨٠: عتبة بن وقاص.\nوانظر: \"المغازي\" للواقدي ١/ ٢٤٤.\n(٢) أخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٣١، ومن طريقه الطبري في \"جامع البيان\" ٤/ ٨٨: عن مقسم به أنه دعا على عتبة بن أبي وقاص، وليس فيه ذكر لابن قمئة. وإسناده مرسل، وأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٣٢ عن يعقوب بن عاصم، فذكر خبر ابن قمئة، وإسناده مرسل.\n(٣) في الأصل: رأسه، والمثبت من (س)، (ن).\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ٨٧: عن الربيع بن أنس نحوه، وإسناده مرسل.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٢٩٧.\n(٥) عبد الله بن حامد الماهاني، لم يذكر بجرح أو تعديل.","vol":"9","page":239},{"text":"عبد الله (١)، ثنا محمَّد بن عبد الله (٢)، ثنا (محمَّد بن العلاء) (٣)، أخبرنا أبو بكر بن عيّاش (٤)، عن حميد (٥)، عن أنس ﵁ قال: لما كان يوم أحد شج رسول الله - ﷺ - في قرن حاجبه، وكسرت رباعيته (٦)، وجرح في وجهه، فجعل يمسح الدم عن وجهه وسالم مولى أبي حذيفة ﵁ يغسل عن وجهه الدم، ورسول الله - ﷺ - يقول: \"كيف يفلح قوم خضبوا وجه نبيهم بالدم وهو يدعوهم إلى ربهم\"، فأنزل الله ﷿: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ الآية (٧).\n_________\n(١) أحمد بن عبد الله المزني الشيخ الجليل القدوة الحافظ.\n(٢) ثقة، حافظ.\n(٣) ما بين القوسين مطموس في الأصل والمثبت من (س)، (ن)، وهو: محمَّد بن العلاء بن غريب أبو كُريب، الحافظ، الثقة، الإِمام الهمْداني الكوفي.\n(٤) ثقة عابد، إلا أنه لمَّا كبر ساء حفظه وكتابه صحيح.\n(٥) ابن أبي حميد الطويل، ثقة، مدلس.\n(٦) الرَّباعية: السن التي بين الثنية والناب.\nانظر: \"تاج العروس\" للزبيدي ١١/ ١٤٣ (ربع)، \"أساس البلاغة\" زز ١/ ٢١٧ (ربع).\n(٧) [٨٨١] الحكم على الإسناد:\nأحمد بن عبد الله لم يتبين من هو، وشيخ المصنف لم يُذكر بجرح أو تعديل والحديث يُستغرب بهذا اللفظ.\nالتخريج:\nالحديث فيه إدراج، فقد أخرج الطبري في \"جامع البيان\" ٤/ ٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٥٦ من طريق أبي بكر بن عياش، والترمذي في أبواب التفسير في باب ومن سورة آل عمران ٥/ ٢١١ (٣٠٠٣) من طريق يزيد بن هارون، عن حميد به نحوه، وليس فيه: (وسالم مولى أبي حذيفة ﵄ =","vol":"9","page":240},{"text":"وقال سعيد بن المسيب والشعبي، ومحمد بن إسحاق: لما قال رسول الله - ﷺ -: \"اشتد غضب الله على من (١) دَمَّى وجه نبيه\"، فعلت عالية من قريش على الجبل، فقال رسول الله - ﷺ - \"لا ينبغي لهم أن يعلونا\". فأقبل عمر ورهط من المهاجرين حتى أهبطوهم، ونهض رسول الله - ﷺ - إلى صخرة ليعلوها، وقد كان ظاهر بين درعين فلم يستطع، فجلس تحته طلحة ﵁، فنهض حتى استوى عليها (٢)، فقال رسول الله - ﷺ -: \"أوجب طلحة\".\nفوقعت هند (٣) والنسوة معها يمثلن بالقتلى من أصحاب رسول الله - ﷺ - يجدعن الأذان والأنوف، حتى اتخذت هند من ذلك قلائد، وأعطتها وحشيا (٤)، وبقرت عن كبد حمزة ﵁ فلاكتها،\n_________\n= يغسل عن وجهه الدم). قال الترمذي: هذا حديث حسن صحيح، وأما ما يُذكر من قول سالم - ﵁ -، فقد أخرج الطبري في \"جامع البيان\" ٤/ ٨٧ عن قتادة قال: أصيب النبي - ﷺ - .. فذكر نحوه، وهذا إسناد مرسل.\nورواه الطبري في \"جامع البيان\" ٤/ ٨٨ عن ابن جريج قال: ذكر لنا .. فذكر نحوه، وفيه ما ذكر سالم وإسناده منقطع، وفي \"الصحيح\" كتاب المغازي، باب ما أصاب النبي - ﷺ - من الجراح يوم أحد (٤٠٧٥) من حديث سهل بن سعد: كسرت رباعية النبي - ﷺ - يوم أحد. وفيه: وكانت فاطمة تغسل الدم عن وجهه .. الحديث.\n(١) من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) هند بنت عتبة القرشية الهاشمية أم معاوية، أسلمت في الفتح.\nانظر: \"أسد الغابة\" لابن الأثير ٧/ ٢٨١، \"الثقات\" لابن حبان ٣/ ٤٣٩.\n(٤) وحشي بن حرب الحبشي مولى بني نوفل، هو قاتل حمزة يوم أحد، ثم أسلم.\nانظر: \"الإصابة\" لابن حجر ٦/ ٤٧٠، \"الأنساب\" للسمعاني ١٣/ ٢٨٩.","vol":"9","page":241},{"text":"فلم تستطع فلفظتها، ثم علت صخرة مشرفة فصرخت به:\nنحن جزيناكم بيوم بدر ... والحرب بعد الحرب ذات سعر\nما كان عن عتبة لي من صبر ... (أبي وعمي وأخي وبكر) (١)\nشفيت نفسي وقضيت نذري ... شفيت وحشي غليل صدري\nقالوا: وقال عبد الله بن جحش ﵁ قبل أحد: اللهم إن لقينا هؤلاء غدًا فإني أسألك أن يقتلوني ويبقروا بطني ويجدعوا أنفي، فتقول لي يوم القيامة: فبم فعل بك هذا؟ فأقول: فيك.\nفلما كان يوم أحد قتل، فبقر بطنه، وجدعت أذنه وأنفه، فقال رجل سمعه: أما هذا فقد أعطي في نفسه ما سأل في الدنيا، والله يعطيه ما سأل في الآخرة (٢).\nقالوا: فلما رأى رسول الله - ﷺ - والمسلمون ما بأصحابهم من جدع\n_________\n(١) هكذا ورد في النسخ، وفي \"السيرة النبوية\" لابن هشام ٣/ ٩١: ولا أخي وعمه وبكري.\n(٢) أخرج ابن الأثير في \"أسد الغابة\" ٣/ ١٩٥: عن سعيد بن المسيب قال: قال عبد الله بن جحش يوم أحد .. فذكر نحوه.\nقال ابن حجر في \"الإصابة\" ٤/ ٣٢: وهذا أخرجه ابن المبارك في الجهاد مرسلًا.\nوذكر ابن الأثير في \"أسد الغابة\" ٣/ ١٩٥ وابن حجر في \"الإصابة\" ٤/ ٣٢ عن سعد بن أبي وقاص بمعناه.","vol":"9","page":242},{"text":"الآذان والأنوف وقطع المذاكير قالوا: لئن أدالنا الله تعالى منهم لنفعلن بهم مثل ما فعلوا، ولنمثلن بهم مثلة لم يمثلها أحد من العرب بأحد قط، فأنزل الله تعالى هذِه الآية (١).\nوقال عطاء: أقام رسول الله - ﷺبعد أحد أربعين يوما يدعو على أربعة من ملوك كندة (٢): مشرح وأحمده ولحي وأختهم العمودة (٣)، وعلى بطن من هذيل يقال لهم: لحيان، وعلى بطون من بني سليم: رعل وذكران والعصية والقارة (٤)، وكان يقول: \"اللهم اشدد وطأتك على مضر واجعلها عليهم سنين كسني يوسف\" فأجاب الله دعاءه، وأقحطوا (٥) حتى أكلوا أولادهم وأكلوا الكلاب والميتة\n_________\n(١) ذكر ابن هشام في \"السيرة النبوية\" ٣/ ٨٦، ٩١، ٩٥ - ٩٦ عن ابن إسحاق بعضه وفيه: أن الله ﷿ أنزل في ذلك من قول رسول الله - ﷺ - وقول أصحابه: ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ الآية. وانظر: \"دلائل النبوة\" للبيهقي ٣/ ٢٨٦.\n(٢) كندة، واسمه ثور، من قبائل زيد بن كهلان، وهي قبيلة كبيرة مشهورة من اليمن.\nانظر: \"اللباب في تهذيب الأنساب\" لابن الأثير ٣/ ١١٥، \"تاج العروس\" للزبيدي ٥/ ٢٢٨ (كند).\n(٣) انظر: \"الاشتقاق\" لابن دريد (٣٦٢)، \"جمهرة أنساب العرب\" لابن حزم (٤٢٨).\n(٤) لحيان: بطن من هذيل، ولحيان أبوهم، ورعل: بطن من بهثة من العدنانية، وذكران: بطن من بهثة من العدنانية، وعصية: بطن من بهثة من سليم من العدنانية، والقارة هم بنو الديش بن مليح.\nانظر: \"نهاية الأرب\" للقلقشندي (١٥٥، ٢٥٥، ٢٦٣، ٤١٠).\n(٥) القحط: احتباس المطر، وقحطت الأرض: احتبس عنها المطر. =","vol":"9","page":243},{"text":"والعظام المحرقة، فلما انقضت الأربعون نزلت هذِه الآية (١).\n[٨٨٢] وأخبرنا عبد الله بن حامد (٢)، أخبرنا أحمد بن عبد الله (٣)، ثنا محمَّد بن عبد الله بن سليمان (٤)، ثنا سَلْم بن جنادة (٥)، ثنا أحمد بن بشير (٦)، عن عمر بن حمزة (٧)، عن سالم (٨)، عن أبيه عبد الله بن عمر ﵄ قال: قال رسول اللهﷺ -: \"اللهم العن أبا سفيان، اللهم العن الحارث بن هشام، اللهم العن صفوان بن أمية\"، فأنزل الله تعالى ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ﴾ الآية،\n_________\n= انظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ٣٣٨، \"أساس البلاغة\" للزمحشري ١/ ٤٩٣ (قحط).\n(١) لم أجد من ذكر رواية عطاء، وعلى كل فهي مرسلة، قال ابن حجر في \"فتح الباري\" ٧/ ٤٢٤: وهذا إن كان محفوظا احتمل أن يكون نزول الآية تراخى عن قصة أحد؛ لأن قصة رعل وذكران كانت بعدها .. والصواب: أنها نزلت في شأن الذين دعا عليهم النبي - ﷺ - بسبب قصة أحد، والله أعلم.\n(٢) عبد الله بن حامد أبو محمَّد الماهاني، الشيخ الجليل الحافظ.\n(٣) لم أجده.\n(٤) الملقب بمطين، الحافظ، الثقة.\n(٥) أبو السائب الكوفي، ثقة ربما خالف.\n(٦) أحمد بن بشير الكوفي، صدوق له أوهام.\n(٧) عمر بن حمزة العمري القرشي، مختلف في الاحتجاج به.\nقال ابن حجر في \"فتح الباري\" ٢/ ٤٩٧، ١٠/ ٨٣: ومثله يخرج له مسلم في المتابعات.\n(٨) سالم بن عبد الله بن عمر بن الخطاب، أحد الفقهاء السبعة، ثقة.","vol":"9","page":244},{"text":"فأسلموا وحسن إسلامهم (١).\n[٨٨٣] وأخبرنا عبد الله بن حامد (٢)، أنا أحمد بن محمَّد بن الحسن (بن الشرقي) (٣)، ثنا محمَّد بن يحيى (٤)، ثنا عبد الرزاق (٥)، أخبرنا معمر (٦)، عن الزهريّ (٧)، عن سالم (٨)، عن أبيه أنه سمع\n_________\n(١) [٨٨٢] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرج الترمذي في أبواب التفسير في باب ومن سورة آل عمران (٣٠٠٤)، والطبري في \"جامع البيان\" ٤/ ٨٨ - ٨٩ من طريق سلم بن جنادة به نحوه، قال الترمذي: هذا حديث حسن غريب يستغرب من حديث عمر بن حمزة عن سالم عن أبيه، ورواه البخاري كتاب المغازي في باب (ليس لك من الأمر شيء .. هو الآية عن سالم بن عبد الله.\nقال ابن حجر في \"فتح الباري\" ٧/ ٤٢٣: هو مرسل. وفيه الدعاء عليهم، وليس اللعن، ولم يذكر: أبا سفيان.\nوانظر: \"تغليق التعليق\" لابن حجر ٤/ ١١٠.\n(٢) عبد الله بن حامد الأصبهاني، لم يذكر بجرح أو تعديل.\n(٣) في الأصل: (الشوقي) والمثبت من (س)، (ن)، وأبو حامد بن الشرقي، ثقة، مأمون.\n(٤) أبو عبد الله النيسابوري: ثقه، حافظ، جليل.\n(٥) ابن همام الحميري الصنعاني، ثقه، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٦) ابن راشد الأزدي اليماني، ثقه، ثبت، فاضل.\n(٧) محمَّد بن مسلم بن شهاب الزهريّ الإِمام، متفق على جلالته واتقانه.\n(٨) سالم بن عبد الله بن عمر بن الخطاب، ثقة، أحد الفقهاء السبعة.","vol":"9","page":245},{"text":"رسول الله - ﷺ - قال في صلاة الفجر حين رفع رأسه من الركوع: \"ربنا لك الحمد: اللهم العن فلانًا وفلانًا\" دعا على ناس من المنافقين، فأنزل الله تعالى: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ (١).\nوقال مقاتل: نزلت هذِه الآية في أهل بئر معونة (٢)، وهم سبعون رجلًا من قراء أصحاب رسول الله - ﷺ - أميرهم المنذر بن عمرو، بعثهم رسول الله - ﷺ - إلى بئر معونة في صفر سنة أربع من الهجرة على رأس أربعة أشهر من أحد؛ ليعلموا الناس القرآن والعلم، فقتلهم جميعًا عامر بن الطفيل، وكان فيهم عامر بن فهيرة مولى أبي بكر الصديق ﵄، فلما قتل رفع بين السماء والأرض، فوجد رسول الله - ﷺ - من ذلك وجدا (٣) شديدًا، وقنت عليهم شهرا، فنزلت ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ\n_________\n(١) [٨٨٣] الحكم على الإسناد:\nشيخ المصنف لم يُذكر بجرح أو تعديل.\nالتخريج:\nأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٣٢، ومن طريقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٥٦، وأخرجه البخاري في كتاب المغازي في باب ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ ...﴾ الآية (٤٥٦٩) من طريق ابن المبارك عن معمر به نحوه، وتقدم في رواية سالم أسماؤهم.\nوانظر: \"شرح مشكل الآثار\" للطحاوي ١/ ٢٣٦.\n(٢) بئر معونة بين أرض بني عامر وحرة بني سليم، وعندها كانت قصة القراء.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٠٢.\n(٣) الوَجْد: من الحزن، والمَوْجِدَة من الغضب.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٧/ ١٥٧ (وجد)، \"أساس البلاغة\" للزمخشري ١/ ٦٦٦ (وجد).","vol":"9","page":246},{"text":"شَيْءٌ﴾ (١).\nوهذِه الآية وإن كانت بلفظ العموم، فالمراد بها الخصوص: تقديرها: ليس لك من الأمر بهواك شيء، واللام في قوله ﴿لَكَ﴾ بمعنى: إلى، كقوله تعالى: ﴿إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ﴾ (٢) أي: إلى الأيمان، وقوله تعالى: ﴿الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا﴾ (٣) أي: إلى هذا، ونحوها (٤). ﴿أَوْ يَتُوبَ عَلَيْهِمْ﴾.\nقال بعضهم: قوله تعالى: ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ اعتراض بين الكلام، ونظم الآية: ليقطع طرفا من الذين كفروا أو يكبتهم أو يتوب عليهم أو يعذبهم فإنهم ظالمون ليس لك من الأمر شيء، وهو وجه حسن (٥).\n_________\n(١) ذكره مقاتل في \"تفسيره\" ١/ ٣٠٠ بمعناه، وإسناده معضل.\nقال ابن عادل الدمشقي في \"اللباب\" ٥/ ٥٢٩: وأكثر العلماء متفقون على أنها في قصة أحد.\nوانظر: \"فتح الباري\" لابن حجر ٨/ ٧٥.\n(٢) آل عمران: ١٩٣.\n(٣) الأعراف: ٤٣.\n(٤) انظر: \"التبيان\" للعكبري ١/ ٢٣٧، \"الوسيط\" للواحدي ١/ ٤٩١، \"رصف المباني\" للمالقي (ص ٢٩٧)، \"الجنى الداني\" للحسن المرادي (ص ٩٩)، كتاب \"الأزهية في علم الحروف\" للهروي (ص ٢٨٧).\n(٥) انظر: \"الكشاف\" للزمخشري ١/ ٤١٣، \"الدر المصون\" للسمين الحلبي ٣/ ٣٩١ - ٣٩٢، وإلى هذا ذهب جماعة من النحاة كالفراء في \"معاني القرآن\" ١/ ٢٣٤، والزجاج في \"معاني القرآن\" ١/ ٤٨٠.","vol":"9","page":247},{"text":"وقال بعضهم: (أو) بمعنى: (حتى)، يعني: ليس لك من الأمر شيء حتى يتوب عليهم أو يعذبهم، حكاهما الفراء.\nوقال أبو حاتم: نصب بإضمار أن، كأنه قال: ليس لك من الأمر شيء أو من أن يتوب عليهم (١)، أو من أن يعذبهم (٢).\n\n<span data-type=\"title\" id=toc-788>١٢٩ </span>- ثم قال تعالى: ﴿وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَاللَّهُ غَفُورٌ رَحِيمٌ (١٢٩)﴾.\n\n<span data-type=\"title\" id=toc-789>١٣٠ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً﴾\nقرأ أبو جعفر، وشيبة: (مضعّفة) (٣).\n[٨٨٤] أخبرنا عبد الله بن حامد (٤)، أخبرنا أحمد بن محمد بن يوسف (٥)، أنبأنا أحمد بن إبراهيم بن شاذان (٦)، أخبرنا يعقوب بن\n_________\n(١) من (س)، (ن).\n(٢) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ٣٩٣، \"اللباب\" لابن عادل الدمشقي ٥/ ٥٣١، وفيه أوجه أخرى.\nانظر: \"الكشاف\" للزمخشري ١/ ٤١٣، \"وضح البرهان\" لبيان الحق النيسابوري ١/ ٢٥٦، \"الأزهية في علم الحروف\" للهروي (ص ١٢٢)، \"رصف المباني\" للمالقي (ص ٢١٠) وبعدها.\n(٣) في \"إتحاف فضلاء البشر\" للدمياطي (ص ٢٢٨) عن ابن كثير وابن عامر وأبي جعفر ويعقوب.\nوانظر: \"السبعة\" لابن مجاهد (ص ١٨٤).\n(٤) عبد الله بن حامد الماهاني، لم يُذكر بجرح أو تعديل.\n(٥) أحمد بن محمد بن يوسف أبو العباس، مختلف في عدالته.\n(٦) أحمد بن إبراهيم أبو بكر البزاز، ثقة ثبت كثير الحديث.","vol":"9","page":248},{"text":"سفيان (١)، حدثنا ابن أبي بكير (٢)، أخبرني عبد الله بن لهيعة (٣) (٤)، عن عطاء بن دينار (٥)، عن سعيد بن جبير (٦) في قول الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً﴾ هو أن الرجل كان يكون له على الرجل مال، فإذا حل الأجل طلبه من صاحبه، فيقول المطلوب: أخرّ عنيّ وأزيدك على مالك فيه، فيفعلان ذلك فوعظهم الله تعالى فقال: ﴿وَاتَّقُوا اللَّهَ﴾ هو في الربا فلا تأكلوها، ﴿لَعَلَّكُمْ تُفْلِحُونَ﴾ (٧).\n_________\n(١) يعقوب بن سفيان الفارسي، ثقه، حافظ.\n(٢) يحيى بن عبد الله بن بُكير أبو زكريا المصري، كان صدوقًا، ثقه في الليث، وتكلموا في سماعه من مالك.\n(٣) عبد الله بن لهيعة أبو عبد الرحمن المصري، صدوق، خلط بعد احتراق كتبه، ورواية بن المبارك وابن وهب عنه أعدل من غيرهما.\n(٤) في الأصل (عن عطية) وكذلك في (س) وليست في (ن) وحذفها صحيح.\n(٥) عطاء بن دينار الهذلي: صدوق إلا أن روايته عن سعيد بن جبير من صحيفته.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢١ (١٨٨)، \"تهذيب التهذيب\" لابن حجر ٧/ ١٩٨.\n(٦) الإمام، الثقة.\n(٧) [٨٨٤] الحكم على الإسناد:\nفيه شيخ المصنف لم يُذكر بجرح أو تعديل، وأحمد بن محمد مختلف في عدالته، وابن لهيعه: صدوق خلط بعد احتراق كتبه. ورواية عطاء عن سعيد وجادة.\nالتخريج:\nأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٦٠ من طريق يحيى بن عبد الله بن بكير به نحوه.","vol":"9","page":249},{"text":"<span data-type=\"title\" id=toc-790>١٣١ </span>- ﴿وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ (١٣١)﴾\nوفيه دليل على أن النار مخلوقة ردًّا على الجهمية (١)، لأن المعدوم لا يكون معدا (٢).\n\n<span data-type=\"title\" id=toc-791>١٣٢ </span>- ﴿وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ (١٣٢)﴾\nأي: لكي ترحموا فلا تعذبوا.\n\n<span data-type=\"title\" id=toc-792>١٣٣ </span>- قوله ﷿: ﴿وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ﴾.\nقال عطاء: إن المسلمين قالوا للنبي - ﷺ -: بنو إسرائيل كانوا أكرم على الله تعالى منّا، كانوا إذا أذنبوا أصبحت كفارة ذنوبهم في عتبة أبوابهم: اجدع أنفك، اجدع أذنك، افعل كذا وكذا. فسكت - ﷺ -، فأنزل الله ﷿: ﴿وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ﴾ (٣) أي: سابقوا إلى الأعمال التي توجب المغفرة. وحذف أهل الشام والمدينة الواو منه (٤).\n_________\n(١) الجهمية: نسبة إلى الجهم بن صفوان واضع دين الجهمية الضال المبتدع، ينفون صفات الرب ﷾ واشتهر ذلك عنهم \"الفصل لابن حزم\" ٢/ ٢٩٦، \"الملل والنحل\" للشهرستاني ١/ ٨٦ - ٨٧.\n(٢) اتفق أهل السنة على أن الجنة والنار مخلوقتان موجودتان الآن، ولم يزل على ذلك أهل السنة.\nانظر: \"شرح العقيدة الطحاوية\" لابن أبي العز الدمشقي ٢/ ٦١٤ تحقيق الأرناؤوط، \"حادي الأرواح\" لابن القيم (ص ١١).\n(٣) أخرج الطبري في \"جامع البيان\" ٤/ ٩٥ عن عطاء نحوه.\nوانظر: \"أسباب النزول\" للواحدي (ص ١٢٧ - ١٢٨).\n(٤) في \"اللباب\" لابن عادل الدمشقي ٥/ ٥٣٤: عن نافع وابن عامر ومصاحف المدينة والشام، وكلا الأمرين شائع مستقيم. =","vol":"9","page":250},{"text":"واختلفوا في العلة الجالبة لهذِه المغفرة:\nفقال ابن عباس ﵄: سارعوا إلى الإسلام (١)، وقال أبو العالية (٢)، وأبو روق (٣): إلى الهجرة، وقال علي بن أبي طالب ﵁: إلى أداء الفرائض (٤).\nوقال عثمان بن عفان ﵁: الإخلاص (٥). وقال أنس بن مالك ﵁: التكبيرة الأولى (٦). وقال سعيد بن جبير (٧): إلى أداء الطاعة.\nوقال يمان (٨): الصلوات الخمس. وقال الضحاك (٩): الجهاد.\n_________\n= انظر: \"السبعة\" لابن مجاهد (ص ٢١٦)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥٦، \"التبيان\" للعكبري ١/ ١٤٩.\n(١) في \"البحر المحيط\" لأبي حيان ٣/ ٦١: عن ابن عباس مثله، وكذلك في \"مفاتيح الغيب\" للرازي ٩/ ٤.\n(٢) ثقة، كثير الإرسال. ذكر أبو حيان في \"البحر المحيط\" ٣/ ٦٢ عن أبي العالية مثله.\n(٣) صدوق.\n(٤) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٠٣: عن علي مثله، وكذلك ابن عادل الدمشقي في \"اللباب\" ٥/ ٥٣٦.\n(٥) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٠٣: عن عثمان مثله، وكذلك ابن عادل الدمشقي في \"اللباب\" ٥/ ٥٣٦.\n(٦) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٠٣: عن أنس ومكحول مثله.\nوانظر: \"فتح القدير\" للشوكاني ١/ ٣٨٢.\n(٧) قوله في \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٧٦١.\n(٨) قوله في \"اللباب\" لابن عادل الدمشقي ٥/ ٥٣٦.\nوانظر \"المحرر الوجيز\" لابن عطية ٣/ ٣٢٠.\n(٩) قوله في \"اللباب\" لابن عادل الدمشقي ٥/ ٥٣٦، \"البحر المحيط\" لأبي حيان ٣/ ٦٢.","vol":"9","page":251},{"text":"وقال عكرمة (١): التوبة. وقال مقاتل (٢): الأعمال الصالحة، وقال أبو بكر الوراق (٣): ائتمار الأوامر، والانتهاء عن الزواجر. وقال سهل بن عبد الله (٤): السنّة. وقال بعضهم: الجُمَع والجماعات (٥).\n﴿وَجَنَّةٍ﴾ يعني: إلى جنة، ﴿عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ﴾ أي (٦): عرضها كعرض السموات والأرض، كقوله تعالى: ﴿مَا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ﴾ (٧) أي: كبعث نفس واحدة.\nقال الشاعر (٨):\n_________\n(١) قوله في \"اللباب\" لابن عادل الدمشقي ٥/ ٥٣٦ مثله، \"البحر المحيط\" لأبي حيان ٣/ ٦٢.\n(٢) قوله في \"تفسيره\" ١/ ٣٠١، \"البحر المحيط\" لأبي حيان ٣/ ٦٢.\n(٣) محمد بن عمر أبو بكر الوراق الصوفي.\nوانظر \"طبقات الصوفية\" للسلمي (ص ٢٢١).\n(٤) سهل بن عبد الله التُسْتَري صاحب كرامات، صحب ذا النون المصري.\nانظر: \"اللباب\" لابن عادل الدمشقي ١/ ٢١٦، \"النجوم الزاهرة\" لابن تغري بردي ٣/ ٩٨.\n(٥) قال ابن الخطيب كما في \"اللباب\" ٥/ ٥٣٧: والأولى ما تقدم من وجوب حمله على أداء الواجبات والتوبة عن جميع المحظورات؛ لأن اللفظ عام فلا وجه للتخصيص انتهى.\nوانظر: \"جامع البيان\" للطبري ٤/ ٩١، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٣، \"مفاتيح الغيب\" للرازي ٩/ ٥ \"البحر المحيط\" لأبي حيان ٣/ ٦٢.\n(٦) من (س).\n(٧) لقمان: ٢٨.\n(٨) هو ذو الخرق الطهوي كما في \"لسان العرب\" لابن منظور ٢/ ٥١ (بغم) واسمه =","vol":"9","page":252},{"text":"حسبت بغام راحلتي عناقا ... وما هي ويب غيرك بالعناق (١)\nيريد: صوت عناق (٢).\nودليل هذا التأويل قوله ﷿ في سورة الحديد: ﴿وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ﴾ (٣)، يعني: لو بسطت ووصل بعضها إلى بعض (٤)، وإنما خص العرض على المبالغة؛، لأن طول كل شيء في الأغلب أكثر من عرضه، يقول: هذِه صفة عرضها فكيف طولها؟ (٥).\nيدل عليه قول الزهري (٦): إنما وصف عرضها، فأما طولها فلا\n_________\n= قريط بن طهية بنت عبد شمس \"معجم الشعراء\" للمرزباني (١١٩).\n(١) ورد البيت الشعري في \"تفسير الطبري\" ٤/ ٩٢، \"المحرر الوجيز\" لابن عطية ٣/ ٣٢١، وبغام الناقة: صوت لا تفصح به.\nوالعَناق -بالفتح- الأنثى من المعز، وويب بمعنى: ويل.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٥١ (بغم)، ١٠/ ٢٧٤ (عنق) ١/ ٨٠٥ (ويب).\n(٢) ما سبق هو معنى قول الطبري في \"جامع البيان\" ٤/ ٩٢.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٣ - ٢٠٤.\n(٣) من الآية: ٢١.\n(٤) هو قول ابن عباس ﵄ كما جاء مصرحًا به في \"المحرر الوجيز\" لابن عطية ٣/ ٣٢١.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٤.\n(٥) انظر: \"فتح القدير\" للشوكاني ١/ ٣٨١، \"المحرر الوجيز\" لابن عطية ٣/ ٣٢٤ - ٣٢٥، \"مفاتيح الغيب\" للرازي ٩/ ٦.\n(٦) قوله في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٥ مثله.","vol":"9","page":253},{"text":"يعلمه إلا الله، وهذا كقوله تعالى: ﴿مُتَّكِئِينَ عَلَى فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ﴾ (١)، فوصف البطانة بأحسن ما يعلم من الزينة، إذ معلوم أن الظواهر تكون أحسن وأنفس من البطائن (٢).\nوقال أكثر أهل المعاني: لم يرد العرض الذي هو ضد الطول، وإنما أراد سعتها وعظمها، كقول العرب: هو أعرض من الدهناء (٣)، أي: أوسع (٤)، وقال جرير (٥):\nلجتّ أمامة في لومي وما علمت ... عرض السماوة روحاتي ولا بُكري (٦)\nوأنشد الأصمعي (٧):\n_________\n(١) الرحمن: ٥٤.\n(٢) انظر: \"فتح القدير\" للشوكاني ١/ ٣٨١، \"معاني القرآن\" للزجاج ١/ ٤٦٨، \"اللباب\" لابن عادل الدمشقي ٥/ ٥٣٧.\n(٣) الدهناء: بفتح أوله وسكون ثانيه، وطولها من حزن ينسوعة إلى رمل يبرين.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٤٩٣، \"معجم ما استعجم\" للبكري ١/ ٥٥٩.\n(٤) انظر تفصيل المسألة في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٤ - ٢٠٥، \"المحرر الوجيز\" لابن عطية ٣/ ٣٢١، \"فتح القدير\" للشوكاني ١/ ٣٨١.\n(٥) جرير بن عطية من تميم أحد شعراء الولاة الأمويين.\n(٦) في الأصل: السماء والمثبت من (س) والسَّماوة بفتح أوله مفازة بين الكوفة والشام.\nانظر: \"معجم ما استعجم\" للبكري ٢/ ٧٥٤، والبيت في \"ديوان جرير\" (ص ٢٩٨) (١١٩) (١) تحقيق (تاج الدين شلق).\n(٧) عبد الملك بن قُريب بن أصمع الأصمعي حجة الأدب ولسان العرب، صدوق.\nانظر \"سير أعلام النبلاء\" للذهبي ١٠/ ١٧٥، \"النجوم الزاهرة\" لابن تغري بردي ٢/ ١٩٠.","vol":"9","page":254},{"text":"يجبن بنا عرض الفلاة وما لنا ... عليهن إلّا وخزهن شفاء (١)\nوقال آخر (٢):\nكأن بلاد الله وهي عريضة ... على الخائف المطلوب كفّة حابل (٣)\nأي: واسعة.\nوهذا على التمثيل لا أنها كالسموات والأرض لا غير، ومعناه: كعرض السماوات السبع والأرضين السبع عند ظنكم، كقوله تعالى: ﴿خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ﴾ (٤).\nيعني: عند ظنكم لأنهما لابد زائلتان (٥).\nقال (يعلي بن أبي مُرة) (٦):\n_________\n(١) لم أجده في اختيارات الأصمعي ولم أجد من عزاه لأحد.\n(٢) قيل: لبيد بن ربيعة، وقيل: القتال الكلابي، ويروى لعبد الله بن الحجاج.\n(٣) انظر: \"ملحقات ديوان لبيد\" (ص ٢٣٨)، \"ديوان القتال الكلابي\" (ص ٩٩)، \"لباب التأويل\" للخازن ١/ ٤١٩، \"البحر المحيط\" لأبي حيان ٣/ ٦٢، \"لسان العرب\" لابن منظور ٩/ ٣٠٤ (كفف) وفيه: فجاج الأرض.\n(٤) هود: ١٠٧ - ١٠٨.\n(٥) انظر: \"فتح القدير\" للشوكاني ١/ ٣٨١، \"الجامع لأحكام القرآن، للقرطبي ٤/ ٢٠٥، \"المحرر الوجيز\" لابن عطية ٣/ ٣٢٤.\n(٦) هكذا ورد في جميع النسخ، والصحيح: يعلي بن مرّة، وهو أبو المرازم الثقفي من أفاضل الصحابة.\nانظر: \"أسد الغابة\" لابن الأثير ٥/ ٤٨٨، \"الثقات\" لابن حبان ٣/ ٤٤٠.","vol":"9","page":255},{"text":"لقيت التنوخي (١) رسول هرقل (٢) إلى رسول الله - ﷺ - بحمص شيخًا كبيرًا قال: قدمت على رسول الله - ﷺ - بكتاب هرقل، فناول الصحيفة رجلًا عن يساره قال: فقلت من صاحبكم الذي يقرأ؟\nقالوا: معاوية، فإذا كتاب صاحبي: إنك كتبت تدعوني إلى جنة عرضها السموات والأرض، فأين النار؟ ! فقال رسول الله - ﷺ -: \"سبحان الله، فأين الليل إذا جاء النهار؟ \". (٣)\nوروى طارق بن شهاب أن ناسًا من اليهود سألوا عمر بن الخطاب ﵁، وعنده أصحابه، قالوا: أرأيت قولكم ﴿وَجَنَّةٍ عَرْضُهَا\n_________\n(١) التنوخي: عرض عليه النبي - ﷺ - الإسلام فأبى حتى يرجع إلى قومه.\nانظر: \"مجمع الزوائد\" للهيثمي ٨/ ٢٣٥، \"الأنساب\" للسمعاني ٣/ ٩٠.\n(٢) هرقل: إمبراطور الروم من سنة ٦١٠ م إلى ٦٤١ م.\nانظر: \"دائرة المعارف\" لوجدي ١٠/ ٤٩٢، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٦٠.\n(٣) أخرج الطبري في \"جامع البيان\" ٤/ ٩٢ عن مسلم بن خالد، عن ابن خثيم، عن سعيد بن أبي راشد، عن يعلي بن مرة قال: لقيت التنوخي .. فذكر مثله، ومسلم بن خالد هو الزنجي، صدوق، كثير الأوهام. \"تقريب التهذيب\" ٢/ ٢٤٥، ورواه أحمد في \"المسند\" ٣/ ٤٤١ - ٤٤٢ مطولًا عن يحيى بن سليم عن عبد الله بن عثمان بن خثيم عن سعيد بن أبي راشد قال: رأيت التنوخي رسول هرقل فذكر خبرًا طويلا. قال ابن كثير: هذا حديث غريب وإسناده لا بأس به، تفرد به أحمد.\nانظر: \"البداية والنهاية\" لابن كثير ٥/ ١٦، \"دلائل النبوة\" للبيهقي ١/ ٢٦٦.\nوتبيّن من رواية يحيى بن سليم أن زيادة يعلي بن مرة خطأ ووهم، نبه على ذلك الشيخ شاكر في \"جامع البيان\" للطبري ٤/ ٩٢.\nوانظر: \"المعرفة والتاريخ\" للفسوي ٣/ ٢٧٦.","vol":"9","page":256},{"text":"السَّمَاوَاتُ وَالْأَرْضُ﴾ فأين النار؟ !\nفأحجم الناس، فقال عمر: أرأيتم إذا جاء (١) الليل أين يكون النهار؟ وإذا جاء النهار أين يكون الليل؟، فقالوا: إنه لمثلها في التوراة: (٢).\nوسئل أنس بن مالك ﵁ عن الجنة: أفي الأرض أم في السماء؟ فقال: أي أرض وأي سماء تسع الجنة؟ ! قيل: فأين هي؟ قال: فوق السموات السبع تحت العرش (٣).\nوقال قتادة (٤): كانوا يرون أن الجنة فوق السموات السبع، وإن جهنم تحت الأرضين السبع.\n﴿أُعِدَّتْ لِلْمُتَّقِينَ﴾.\n_________\n(١) من (س)، (ن).\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ٩٢ عن طارق بن شهاب بنحوه وأخرجه في ٤/ ٩٢ عن يزيد بن الأصم أن رجلا من أهل الكتاب أتى ابن عباس فقال فذكر نحوه قال الشيخ أحمد شاكر في تعليقه على \"تفسير الطبري\": والإسناد إليه صحيح. هامش (١).\n(٣) ذكر البغوي في \"معالم التنزيل\" ٢/ ١٠٤، وأبو حيان في \"البحر المحيط\" ٣/ ٦٢، والفخر الرازي في \"التفسير\" ٩/ ٦: عن أنس - ﵁ - مثله.\n(٤) ذكر البغوي في \"معالم التنزيل\" ٢/ ١٠٤، وأبو حيان الأندلسي في \"البحر المحيط\" ٣/ ٦٢ عن قتادة بمثله.","vol":"9","page":257},{"text":"ثم وصفهم تعالى فقال:\n\n<span data-type=\"title\" id=toc-793>١٣٤ </span>- ﴿الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ﴾\nيعني: في العسر واليسر والشدة والرخاء (١)، فأول خلق من أخلاقهم الموجبة لهم الجنة إنما (٢) ذكر السخاوة.\n[٨٨٥] حدثنا أحمد بن أبي (٣)، حدثنا عمران بن موسى (٤)، أنا محمد بن المسيّب (٥)، ثنا عبد الرحمن بن الحارث (٦)، ثنا بقية بن الوليد (٧)، ثنا الأوزاعي (٨)، حدثني الزهري (٩)، عن عروة (١٠)، عن\n_________\n(١) هذا معنى قول ابن عباس.\nانظر: \"جامع البيان\" للطبري ٤/ ٩٣، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٦.\n(٢) في الأصل و(س): إذا، والمثبت من (ن).\n(٣) أحمد بن أبي أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٤) أبو موسى عمران بن موسى بن الحصين النوشاني، قال الحاكم: كان شيخًا يُشبه.\n(٥) النيسابوري، الحافظ، الإمام، صدوق.\n(٦) هكذا في جميع النسخ، وفيه سقط، وهو أحمد بن الحارث، ولقبه جَحْدر، ضعيف يسرق الحديث.\n\"الكشف الحثيث\" لسبط ابن العجمي (٤٢٧)، \"المغني في الضعفاء\" للذهبي ٢/ ٣٧٨.\n(٧) الحمصي، صدوق كثير التدليس عن الضعفاء.\n(٨) عبد الرحمن بن عمرو الأوزاعي الإمام، ثقه، فقيه.\n(٩) محمد بن مسلم بن شهاب الزهري متفق على حفظه وإتقانه.\n(١٠) ابن الزبير التابعي الإمام.","vol":"9","page":258},{"text":"عائشة - ﵁ - قالت: قال رسول الله - ﷺ -: \"الجنة دار السخاء\" (١).\n[٨٨٦] وأخبرنا أبو عمرو الفراتي (٢)، أخبرنا أبو العباس (أحمد ابن إسحاق العنبري) (٣)، ثنا أبو عبد الله بن حازم البغوي (٤) بمكة، ثنا صالح بن أيوب الهاشمي (٥)، حدثنا إبراهيم بن سعيد (٦)، ثنا\n_________\n(١) [٨٨٥] الحكم على الإسناد:\nضعيف جذا وآفته جَحْدر.\nوينظر: \"المغني عن حمل الأسفار\" للعراقي ٢/ ٩٠٥.\nالتخريج:\nأخرج ابن عدي في \"الكامل\" ٤/ ١٦٢٨ - ١٦٢٩، والدارقطني في \"المستجاد\" كما في \"اللآلئ المصنوعة\" للسيوطي ٢/ ٩٦، والخرائطي في \"مكارم الأخلاق\" ٢/ ٦١٠ (٦٥١) عن أحمد بن عبد الرحمن بن الحارث به مثله، قال الإمام أحمد: حديث منكر.\nانظر: \"تهذيب الكمال\" للمزي ٧/ ٢٨٧.\nوقال ابن عدي: جحدر يسرق الحديث وهو بيّن الضعف جدًّا، وقال الدارقطني: لا يصح هذا الحديث، وقد روي من طرق كلها ضعيفة جدًّا.\nانظر: \"اللآلئ المصنوعة\" للسيوطي ٢/ ٩٦، \"فيض القدير\" للمناوي ٣/ ٣٦٢، \"ذخيرة الحفاظ\" لابن طاهر المقدسي ٢/ ١٢٣٣.\n(٢) أحمد بن أبي أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٣) كذا في جميع النسخ، والصواب أنه محمد بن إسحاق، الحافظ، الثقة.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) أبو إسحاق الجوهري، ثقة حجة.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٥، \"تهذيب التهذيب\" لابن حجر ١/ ١٢٣.","vol":"9","page":259},{"text":"سعيد بن محمد (١)، عن يحيى بن سعيد (٢)، عن الأعرج (٣) عن أبي هريرة ﵁ قال: قال رسول الله - ﷺ -: \"السخيّ قريب من الله، قريب من الجنة قريب من الناس بعيد من النار، والبخيل بعيد من الله بعيد من الجنة، بعيد من الناس، قريب من النار، ولجاهل سخي أحب إلى الله من العالم البخيل\" (٤).\n[٨٨٧] وأخبرنا أبو عمرو الفراتي (٥)، أخبرنا الحاكم الجليل أبو الفضل محمد بن أحمد السلمي المروزي (٦)، أنا عبد الله بن يحيى\n_________\n(١) أبو الحسن الكوفي.\n(٢) الأنصاري، ثقة ثبت.\n(٣) عبد الرحمن بن هرمز أبو داود الأعرج، ثقة ثبت عالم.\n(٤) [٨٨٦] الحكم على الإسناد:\nضعيف جدًّا؛ لأجل سعيد بن محمد الوراق.\nوانظر: \"تاريخ بغداد\" للخطيب ٩/ ٧١.\nالتخريج:\nأخرج الترمذي في أبواب البر والصلة في باب ما جاء في السخاء (١٩٦١)، وابن عدي في \"الكامل\" ٤/ ٤٦٠ - ٤٦١، والعقيلي في \"الضعفاء\" ٢/ ١١٧ (٥٩١)، والبغوي في \"معالم التنزيل\" ٢/ ١٠٥ من طريق سعيد بن محمد الوراق به نحوه.\nوانظر: \"اللآلئ المصنوعة\" للسيوطي ٢/ ٩٢.\nقال العقيلي: ليس لهذا الحديث أصل من حديث يحيى ولا غيره.\nوقال الألباني في \"سلسلة الأحاديث الضعيفة\" ١/ ٢٨٥: ضعيف جدًّا.\nوانظر: \"العلل\" لابن أبي حاتم ٢/ ٢٨٣ - ٢٨٤، \"المغني عن حمل الأسفار\" للعراقي ٢/ ٩٠٥.\n(٥) أحمد بن أبيّ أبو عمرو الفراتي، لم يُذكر بجرح أو تعديل.\n(٦) لم أجده.","vol":"9","page":260},{"text":"السرخسي (١)، نا الحسين بن المبارك بن سعيد أبو علي (٢) بالطبرية (٣)، ثنا إسماعيل بن عياش (٤)، ثنا عبد السلام بن عبد الله (٥)، عن أنس بن مالك (٦) قال: قال رسول الله - ﷺ -: \"السماح شجرة في الجنة أغصانها في الدنيا، من تعلق بغصن من أغصانها قادته إلى الجنة، والبخل شجرة في النار، أغصانها في الدنيا، من تعلق بغصن من أغصانها قادته إلى النار\" (٧).\n_________\n(١) حدث بأحاديث لم يتابعوه عليها.\n(٢) روى عن بقية وإسماعيل بن عياش، حدث بأسانيد ومتون منكرة عن أهل الشام.\nانظر: \"الكامل\" لابن عدي ٢/ ٧٧٤، \"ميزان الاعتدال\" للذهبي ١/ ٥٤٨.\n(٣) طبرية: من أعمال الأردن في طرف الغور بينها وبين دمشق ثلاثة أيام.\nانظر: \"معجم البلدان\" لياقوت ٤/ ١٧.\n(٤) إسماعيل بن عياش، صدوق في روايته عن أهل بلده مخلط في غيرهم.\nانظر: \"الكامل\" لابن عدي ١/ ٢٨٨، \"تقريب التهذيب\" لابن حجر ١/ ٧٣.\n(٥) ابن أبي حازم العبدي، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٥٠٥، \"تهذيب التهذيب\" لابن حجر ٦/ ٣١٦.\n(٦) الصحابي المشهور.\n(٧) [٨٨٧] الحكم على الإسناد:\nضعيف جدًّا، لأجل عبد الله بن يحيى.\nالتخريج:\nلم أجد من رواه من طريق الثعلبي، ولكن أخرج ابن عساكر في \"تاريخ دمشق\" ٥٠/ ٢٨٩، من طريق زكريا بن دُويد بن محمد بن الأشعث بن قيس الكنديّ حدثنا حميد الطويل عن أنس مرفوعًا بنحوه، وزكريا قال ابن حبان في \"المجروحين\" ١/ ٣١٤ - ٣١٥: شيخ يضع الحديث على حميد الطويل، وينظر \"ميزان الاعتدال\" =","vol":"9","page":261},{"text":"قوله تعالى: ﴿وَالْكَاظِمِينَ الْغَيْظَ﴾ أي: الجارعين الغيظ عند امتلاء نفوسهم منه، والكافين غضبهم عن إمضائه، يردون غيظهم وحزنهم في أجوافهم، ويصبرون ولا يظهرون (١).\nوأصل الكظم: حبس الشيء عند امتلائه، يقال: كظمت القربة: إذا ملأتها ماء، ويقال لمجاري المياه: كظائم لامتلائها بالماء، واحدتها: كظامة، ومنه قيل: أخذت بكظمه، يعني: بمجاري نفسه، ومنه: كظم الإبل، وهو حبسها جررها في أجوافها، ولا تجتر، وإنما يفعل ذلك من الفزع والجهد (٢).\nقال أعشى باهلة (٣) يصف رجلا نحارًا للإبل فهي تفزع منه:\nقد تكظم البزل منه حين تبصره ... حتى تقطع في أجوافها الجرر (٤)\n_________\n= للذهبي ٢/ ٧٢. والحديث مروي عن الحسين بن علي وجابر وأبي هريرة وعائشة وعبد الرحمن وعبد الله بن جُرَاد بنحوه. قال ابن الجوزي في \"الموضوعات\" ٢/ ٥٣٦ (١١٠٨): هذِه الأحاديث من جميع وجوهها لا تصح ..\n(١) انظر: \"جامع البيان\" للطبري ٤/ ٩٣، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٦، \"المحرر الوجيز\" لابن عطية ٣/ ٣٢٦ - ٣٢٧.\n(٢) انظر: \"معاني القرآن\" للزجاج ١/ ٤٦٩، \"لسان العرب، لابن منظور ١٢/ ٥١٩ (كظم)، \"الصحاح\" للجوهري ٥/ ٢٠٢٢ (كظم).\n(٣) عامر بن الحارث الباهلي شاعر جاهلي، وينظر: \"الأعلام\" للزركلي ٣/ ٢٥٠.\n(٤) في الأصل (جرر)، والمثبت من (س)، (ن) والبيت في \"الكامل في اللغة والأدب\" للمبرد ٢/ ٣٦١، \"خزانة الأدب\" للبغدادي ١/ ١٩٤، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٦، \"اللباب\" لابن عادل الدمشقي ٥/ ٥٤١.","vol":"9","page":262},{"text":"ومنه: رجل كظيم ومكظوم: إذا كان ممتلئًا غمًّا وحزنًا، وقال تعالى: ﴿وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ﴾ (١)، وقال ﷿: ﴿ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ﴾ (٢)، وقال تعالى ﴿إِذْ نَادَى وَهُوَ مَكْظُومٌ﴾ (٣)، وقال عز من قائل: ﴿إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ كَاظِمِينَ مَا لِلظَّالِمِينَ﴾ (٤).\nوقال عبد المطلب بن هاشم (٥):\nفحضضت قومي واحتسبت قتالهم ... والقوم من خوف المنايا كظّم (٦)\nوفي الحديث: \"ما من جرعة أحمد عاقبة من جرعة غيظ مكظوم\" (٧).\n_________\n(١) يوسف: ٨٤.\n(٢) النحل: ٥٨.\n(٣) القلم: ٤٨.\n(٤) غافر: ١٨.\n(٥) عبد المطلب شيبة الحمد بن هاشم بن عبد مناف جد النبي - ﷺ -. \"أنساب الأشراف\" للبلاذري ١/ ٧١.\n(٦) في \"البحر المحيط\" لأبي حيان ٣/ ٥٩، \"الدر المنثور\" للسيوطي ٢/ ١٣٠: لعبد المطلب، وفي \"اللباب\" لابن عادل الدمشقي ٥/ ٥٤٠، لأبي طالب وليس في \"ديوانه\".\nوانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٣٩٦، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٧٠.\n(٧) أخرج الإمام أحمد في \"المسند\" ١/ ٣٢٧ (٣٠١٥)، عن ابن عباس قال: خرج رسول الله - ﷺ - إلى المسجد فذكر الحديث إلى أن قال: \"وما من جرعة أحب إليّ =","vol":"9","page":263},{"text":"[٨٨٨] أخبرنا أبو عمرو الفراتي (١)، أنا أبو محمد الحسن بن محمد بن إسحاق الإسفرايني (٢)، ثنا أبوعبد الله محمد بن زكريا الغلابي (٣)، ثنا روح بن عبد المؤمن (٤)، حدثنا أبو عبد الرحمن المقرئ (٥)، ثنا سعيد بن أبي أيوب (٦)، حدثني أبو مرحوم (٧)، عن سهل بن معاذ بن أنس (٨)، عن أبيه (٩)، قال: قال رسول الله - ﷺ -:\n_________\n= من جرعة غيظ\"، فذكر نحوه، قال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ١٩٠: انفرد به أحمد، وإسناده حسن ليس فيه مجروح، ومتنه حسن. وقال السيوطي في \"الدر المنثور\" ٢/ ١٣٠: سند حسن.\nوأخرج ابن ماجه في كتاب الزهد، في باب الحلم (٣٣٧٧) عن ابن عمر نحوه. قال الألباني: صحيح.\nوانظر: \"شعب الإيمان\" للبيهقي ٦/ ٣١٤.\n(١) أحمد بن أبيّ أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) متكلم فيه، ونسب إلى التشيع.\n(٤) المقرئ، صدوق.\n(٥) عبد الله بن يزيد المقرئ، ثقة فاضل.\n(٦) ثقة ثبت.\n(٧) عبد الرحيم بن ميمون أبو مرحوم، صدوق، زاهد.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٥٠٥، \"تهذيب التهذيب\" لابن حجر ٦/ ٣٠٨.\n(٨) لا بأس به.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٣٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٥٨.\n(٩) معاذ بن أنس الجهني، الصحابي - ﵁ - نزل مصر.","vol":"9","page":264},{"text":"\"من كظم غيظًا وهو يقدر على أن ينفذه، دعاه الله يوم القيامة على رؤوس الخلائق حتى يخيره من أي الحور شاء\" (١).\n[٨٨٩] أنشدنا أبو القاسم الحسن بن محمد بن حبيب (٢) قال: أنشدنا أبو سعيد أحمد بن محمد بن رُميح (٣) قال: أنشدنا ابن الزنجي (٤) ببغداد للعرجي (٥):\nوإذا غضبت فكن وقورًا كاظمًا ... للغيظ تبصر ما تقول وتسمع\n_________\n(١) [٨٨٨] الحكم على الإسناد:\nفيه من لم أجده، وابن زكريا متكلم فيه، وشيخ المصنف لم يُذكر بجرح أو تعديل.\nالتخريج:\nأخرج الترمذي في أبواب البر والصلة، باب في كظم الغيظ (٢٠٢١)، وأبو داود في كتاب الأدب، باب من كظم غيظًا (٤٧٧٧)، وابن ماجه في أبواب الزهد، باب الحلم (٤١٨٦)، عن سعيد بن أبي أيوب به نحوه.\nقال الترمذي: هذا حديث حسن غريب. وقال الألباني في \"صحيح الجامع الصغير\" ٥/ ٣٥٣ (٦٣٩٨): حسن.\n(٢) قيل: كذبه الحاكم.\n(٣) صاحب التصانيف، الحافظ، الجوّال، الثقة.\n(٤) رباح بن سنيح الزنجي، كان أحد الشعراء الفصحاء.\nانظر: \"الأنساب\" للسمعاني ٦/ ٣١٠، \"توضيح المشتبه\" لابن ناصر الدين ٤/ ٢٤٩.\n(٥) عبد الله بن عمرو بن عثمان الأموي العَرجْي، كان من أشعر بني أمية.\nانظر: \"الأنساب\" للسمعاني ٨/ ٤٢٦، \"الأعلام\" للزركلي ٤/ ٢٤٦.","vol":"9","page":265},{"text":"فكفى به شرفًا تصبر ساعة ... يرضى به عنك الإله وترفع (١)\nقوله (٢): ﴿وَالْعَافِينَ عَنِ النَّاسِ﴾، قال الرياحيّ، والكلبي: عن المملوكين، وقال زيد بن أسلم (٣): عمّن ظلمهم وأساء إليهم، وقال مقاتل بن حيان في هذِه الآية: بلغنا أن رسول الله - ﷺ - قال عند ذلك: \"إن هؤلاء في أمتي قليل، إلّا من عصمه الله، وقد كانوا كثيرًا في الأمم التي مضت\" (٤).\n[٨٩٠] أخبرنا أحمد بن أبي (٥)، أنا أحمد بن دلويه (٦)، أنا عبد الله ابن يعقوب (٧)، أخبرنا أحمد بن محمد بن سهل (٨)، حدثنا صالح بن\n_________\n(١) [٨٨٩] في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٨: عن العرْجي.\n(٢) من (س).\n(٣) قوله في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٧، \"فتح القدير\" للمناوي ١/ ٣٨١، \"اللباب\" لابن عادل الدمشقي ٥/ ٥٤٢.\n(٤) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٦٣ عن مقاتل نحوه، وفيه زيادة، وإسناده معضل. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٧، \"الدر المنثور\" للسيوطي ٢/ ١٣٠.\n(٥) أحمد بن أبيّ أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٦) أحمد بن محمد بن دلويه الأُسْتُوائي، قال الحاكم: كان صدوقًا.\n(٧) الكرماني: ضعيف.\nانظر: \"لسان الميزان\" لابن حجر ٣/ ٣٧٩، \"سير أعلام النبلاء\" للذهبي ١٥/ ٣٦٤.\n(٨) أحمد بن محمد بن سهل بن عطاء الآدمي، أبو العباس البغدادي. من مشايخ الصوفيه وعلمائهم. قال الذهبي: راج عليه حال الحلاج ..","vol":"9","page":266},{"text":"محمد (١)، ثنا القاسم بن عبد الله (٢)، عن محمد بن عجلان (٣)، عن المقبري (٤)، عن أبي هريرة (٥) ﵁ أن أبا بكر كان مع النبي - ﷺ - في مجلس فجاءه رجل (٦)، فوقع في أبي بكر ﵁ وهو ساكت، والنبي - ﷺ - يبتسم، ثم ردّ أبو بكر عليه بعض الذي قال، فغضب النبي - ﷺ - وقام، فلحقه أبو بكر ﵁ فقال: يا رسول الله: شتمني وأنت تبتسم، ثم رددت عليه بعض ما قال فغضبت وقمت؟ ! قال: \"إنك حين كنت ساكتًا كان ملك يردّ عنك، فلّما تكلمت وقع الشيطان، فلم أكن لأقعد بمقعد فيه الشيطان، يا أبا بكر، إن ثلاثة حق: تعلم أنه ليس عبد يظلم مظلمة فيعفو عنها إلّا أعز الله نصيره، وليس عبد يفتح باب مسألة يريد به كثرة إلّا زاده الله ذلة، وليس عبد يفتح باب (٧) عطية أو صلة إلّا زاده الله بها كثرة\" (٨).\n_________\n(١) لم أجده.\n(٢) هو القاسم بن معن بن عبد الرحمن بن عبد الله بن مسعود الهذلي، أبو عبد الله الكوفي القاضي. ثقة.\n(٣) صدوق.\n(٤) سعيد بن أبي سعيد المقبري، ثقة.\n(٥) الصحابي المشهور.\n(٦) لم أقف على من ميزه.\n(٧) من (ن).\n(٨) [٨٩٠] الحكم على الإسناد:\nضعيف، وفيه من لم أجد له على ترجمة، وشيخ المصنف لم يُذكر بجرح أو تعديل. =","vol":"9","page":267},{"text":"وقال عروة بن الزبير (١):\nلن يبلغ المجد أقوامٌ وإن كرموا ... حتى يُذلّوا وإن عزوا لأقوام\nويُشْتَموا فترى الألوان مشرقة ... لا عفو ذل ولكن عفو أحلام\n﴿وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ﴾.\nقال مقاتل: يعني: أن هذِه الأشياء إحسان، ومن فعل ذلك فهو محسن (٢)، قال الحسن (٣): الإحسان: أن تعمّ ولا تخص كالشمس (٤) والريح والمطر. وقال سفيان الثوري: الإحسان: أن تحسن إلى من أساء إليك، فإن الإحسان إلى المحسن متاجرة كنقد السوق، خذ مني وهات.\n_________\nالتخريج:\nأخرج البيهقىِ في \"شعب الإيمان\" ٦/ ٢٥٨ (٨٠٧٢) من طريق ابن عجلان به نحوه، قال البيهقي: ورواه الليث، عن سعيد المقبري، عن بشر بن محرز، عن سعيد بن المسيب أن رجلا سب أبا بكر. قال: قال البخاري: هذا أصح وهو مرسل. وقال الألباني في \"ضعيف الجامع الصغير\" (ص ٣٧١) (٢٥٢٠): ضعيف، وينظر \"فيض القدير\" للمناوي ٣/ ٣٩٨ (٣٤٥٧).\n(١) في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٨ عن عروة مثله.\n(٢) انظر قول مقاتل في \"تفسيره\" ١/ ٣٠١ بلفظ: ومن يفعل هذا فقد أحسن.\n(٣) ذكر أبو حيان في \"البحر المحيط\" ٣/ ٦٣ عن الحسن مثله.\nوانظر: \"مفاتيح الغيب\" للرازي ٩/ ٨.\n(٤) مطموس في الأصل، والمثبت من (س).","vol":"9","page":268},{"text":"وقال (السري السَّقَطي) (١): الإحسان: أن تحسن وقت الإمكان، فليس في (٢) كل وقت يمكنك الإحسان.\nأنشدني أبو القاسم الحبيبي (٣) قال (٤): أنشدني أبو العباس عبد الله بن محمد الجُماني (٥):\nليس في كل ساعةٍ وأوانِ ... تتهيأ صنائع الإحسان\nفإذا أمكنت فبادر إليها ... حذرًا من تعذُّر الإمكان (٦)\n[٨٩١] أخبرني عبد الله بن حامد الوزان (٧) (٨)، أخبرنا محمد بن عمر التاجر (٩)، حدثنا إبراهيم بن المهدي (١٠)، حدثنا الصلت (١١)،\n_________\n(١) مطموس في الأصل، والمثبت من (س)، (ن)، وهو: السّري بن المُغلَّس السَّقطي الإمام، القدوة.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٢/ ١٨٥.\n(٢) من (ن).\n(٣) الحسن بن محمد أبو القاسم بن حبيب الحبيبي، قيل: كذبه الحاكم.\n(٤) من (ن).\n(٥) لم أجد له ترجمة.\n(٦) في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٠٩، عن أبي العباس الجماني.\n(٧) لم يذكر بجرح أو تعديل.\n(٨) من (س)، (ن).\n(٩) لم أجده.\n(١٠) لم أجده.\n(١١) لم أجد من ذكره في تلاميذ ابن مطر الشيباني.","vol":"9","page":269},{"text":"ثنا عثمان بن مطر (١)، ثنا ثابت البناني (٢)، عن أنس (٣) ﵁ قال: قال رسول الله - ﷺ -: \"رأيت قصورًا مشرفة على الجنة فقلت: يا جبريل، لمن هذِه؟ قال: للكاظمين الغيظ والعافين عن الناس، والله يحب المحسنين\" (٤).\n_________\n(١) الشيباني: قال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ١٩٥: ضعيف.\nوانظر: \"ميزان الاعتدال\" للذهبي ٣/ ٥٣.\n(٢) الإمام الثقة.\n(٣) الصحابي المشهور.\n(٤) [٨٩١] الحكم على الإسناد:\nضعيف لأجل عثمان بن مطر، أحاديثه عن ثابت منكرة، وفيه من لم أجده. انظر: \"تهذيب الكمال\" للذهبي ١٢/ ٤٨٢.\nالتخريج:\nأخرج ابن لال والديلمي، كما في \"الدر المنثور\" للسيوطي ٢/ ١٣٦ عن أنس مثله، ولم يذكر السند.\nوانظر: \"مسند الفردوس\" للديلمي ٢/ ٣٧٩ (٣٠١١).","vol":"9","page":270},{"text":"<span data-type=\"title\" id=toc-794>١٣٥ </span>- قوله ﷿: ﴿وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ﴾ الآية.\nقال ابن مسعود ﵁: قال المؤمنون: يا رسول الله، كانت بنو إسرائيل أكرم على الله منّا، كان أحدهم إذا أذنب أصبحت كفارة ذنبه مكتوبة في عتبة بابه: اجدع أنفك، أذنك، افعل كذا وكذا، فسكت رسول الله، فأنزل الله تعالى هذِه الآية، فقال رسول الله: \"ألا أخبركم بخير من ذلكم\"، وقرأ عليهم (١) هذِه الآية (٢).\nوقال عطاء: نزلت هذِه الآية في نبهان التمّار وكنيته أبو مقبل (٣): أتته امرأة حسناء تبتاع منه تمرًّا، فقال لها: إن هذا التمر ليس بجيد، وفي البيت أجود منه، فهل لك فيه؟، قالت: نعم.\nفذهب بها إلى بيته وضمها إلى نفسه وقبلها، فقالت له: اتق الله. فتركها وندم على ذلك فأتى النبي فذكر له ذلك، فنزلت هذِه الآية (٤).\n_________\n(١) زيادة من (س)، (ن).\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ٩٦ من طريق علي بن زيد بن جدعان قال: قال ابن مسعود فذكر نحوه، وابن جدعان ضعيف، وتقدم عن عطاء مثله.\nوانظر: \"أسباب النزول\" للواحدي (ص ١٢٨).\n(٣) ينظر: \"أسد الغابة\" لابن الأثير ٥/ ٢٩٣ (٥١٩٦)، \"مبهمات القرآن\" للبلنسي (١/ ٣٠٧)، \"الغوامض والمبهمات\" لابن بشكوال (٣١٦).\n(٤) أخرج عبد الغني بن سعيد الثقفي في \"تفسيره\"، كما في \"الإصابة\" لابن حجر ٦/ ٣٣٠ عن موسى بن عبد الرحمن، عن ابن جريج، عن عطاء، عن ابن عباس مطولًا، ونقله الواحدي في \"أسباب النزول\" (ص ١٢٧) من رواية عطاء بغير سند. قال ابن حجر في \"فتح الباري\" ٨/ ٣٥٦: والضحاك لم يسمع من ابن عباس وعبد الغني وموسى هالكان، وأورد هذِه القصة الثعلبي والمهدوي ومكي والماوردي في تفسيرهم بغير سند.","vol":"9","page":271},{"text":"وقال مقاتل والكلبي: آخى رسول الله بين رجلين: أحدهما من الأنصار، والآخر من ثقيف، فخرج الثقفي في غزاة واستخلف الأنصاري على أهله، فاشترى لهم اللحم ذات يوم، فلما أرادت المرأة أن تأخذه منه دخل على إثرها، فدخلت المرأة بيتها فتبعها، فاتقته بيدها فقبل يدها ثم ندم وانصرف.\nفقالت له: والله (١) ما حفظت غيبة أخيك، ولانلت حاجتك. فخرج الأنصاري ووضع التراب على رأسه، وهام على وجهه، فلما رجع الثقفي لم يستقبله الأنصاري، فسأل امرأته عن حاله فقالت: لا أكثر الله في الإخوان مثله. ووصفت له الحال، والأنصاري يسيح في الجبال تائبًا مستغفرًا، فطلبه الثقفي حتى وجده، فأتى به أبا بكر ﵁ رجاء أن يجد عنده راحة أو فرجًا.\nفقال الأنصاري: هلكت. قال: وما أهلكك؟ فذكر له القصة، فقال له أبو بكر ﵁: ويحك، أما علمت أن الله تعالى يغار للغازي ما لا يغار للمقيم؟ !\nثم لقيا عمر ﵁ فقال مثل ذلك.\nفأتيا النبي فقال له مثل مقالتهما، فأنزل الله تعالى: ﴿وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً﴾ (٢)، هي صفة لاسم متروك تقديره: والذين إذا فعلوا\n_________\n(١) من (س)، (ن).\n(٢) ذكر مقاتل بن سليمان في \"تفسيره\" ١/ ٣٠١ نحوه قال ابن حجر في \"الإصابة\" ٦/ ٣٣٠: ومقاتل متروك. =","vol":"9","page":272},{"text":"فِعْلَةً فاحشة. يعني: قبيحة خارجة عما أذن الله فيه (١).\nوأصل الفحش: القبح والخروج عن الحد، ولذلك قيل للفرط في الطول: إنه لفاحش الطول، وللكلام القبيح غير القصد: كلام فاحش، وللمتكلم به: مفحش (٢).\nقال السدي (٣): يعني بالفاحشة هاهنا: الزنا. يدل عليه: ما روى حماد، عن ثابت، عن جابر ﵁: ﴿وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً﴾ قال: زنا القوم ورب الكعبة (٤).\n﴿أَوْ ظَلَمُوا أَنْفُسَهُمْ﴾ بالمعصية:\nقال مقاتل والكلبي: هو ما دون الزنا من قبلة أو لمسة أو نظرة فيما\n_________\n= وذكر الواحدي في \"أسباب النزول\" (ص ١٢٧، ١٢٨) رواية الكلبي، وفي \"معالم التنزيل\" للبغوي ٢/ ١٠٦ عن مقاتل والكلبي نحوه وفي بعضها اختلاف بغير سند، والكلبي هالك.\nانظر: \"تهذيب الكمال\" للمزي ١٦/ ٢٩٥.\n(١) هو قول الطبري في \"جامع البيان\" ٤/ ٩٥ بنصه.\nوانظر: \"التبيان\" للعكبري ١/ ١٤٩، \"جمهرة اللغة\" لابن دريد ١/ ٥٣٧ (فحش)، \"المحكم\" لابن سيده ٣/ ١١٤ (فحش).\n(٢) السابق.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٩٥ عنه نحوه.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٣٠٠، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٤١٠.\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ٩٥ من طريق حماد به مثله.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٢٩.","vol":"9","page":273},{"text":"لا يحل (١)، وقال الأصم: ﴿فَعَلُوا فَاحِشَةً﴾ الكبائر، أو (٢) ﴿ظَلَمُوا أَنْفُسَهُمْ﴾: الصغائر، وقيل: ﴿فَعَلُوا فَاحِشَةً﴾: فعلا، أو (٣) ﴿ظَلَمُوا أَنْفُسَهُمْ﴾: قولًا.\n﴿ذَكَرُوا اللَّهَ﴾، قال الضحاك: ذكروا العرض الأكبر على الله. وقال مقاتل والواقدي: تذكروا في أنفسهم أن الله تعالى سائلهم عنه. وقال مقاتل بن حيان (٤): ذكروا الله تعالى باللسان عند الذنوب.\n﴿فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ﴾ أي: وهل يغفر الذنوب إلا الله، فلذلك رفع (٥).\n﴿وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا﴾: اختلفوا في معنى الإصرار: فقال أكثر المفسرين: معناه: ولم يقيموا ولم يدوموا ولم يثبتوا عليه، ولكنهم\n_________\n(١) ينظر قول مقاتل في \"تفسيره\" ١/ ٣٠٣.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٠، \"بحر العلوم\" للسمرقندي ١/ ٣٨١.\n(٢) الزيادة من (س)، (ن)، قال القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢١٠: والعموم أولى، \"بحر العلوم\" للسمرقندي ١/ ٣٠٠، \"المحرر الوجيز\" لابن عطية ٣/ ٣٢٩.\n(٣) الزيادة من (س)، (ن).\n(٤) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢١٠ عن الضحاك والكلبي ومقاتل، ومقاتل ابن حيان مثله.\nوانظر \"بحر العلوم\" للسمرقندي ١/ ٣٠٠، \"التبيان\" للعكبري ١/ ١٤٩، \"فتح القدير\" للشوكاني ١/ ٣٨١.\n(٥) انظر: \"التبيان\" للعكبري ١/ ١٤٩، \"الدر المصون\" للسمين الحلبي ٣/ ٣٩٧.","vol":"9","page":274},{"text":"تابوا وأنابوا وأقروا واستغفروا (١).\nوقال قتادة: إياكم والإصرار، فإنما هلك المصرون الماضون قُدمًا في معاصي الله لا تنهاهم مخافة الله ﷿ عن حرام حرمه الله، فلا يتوبون من ذنب أصابوه حتى أتاهم الموت وهم على ذلك (٢).\nوقال الحسن (٣): إتيان العبد ذنبًا عمدًا إصرارًا حتى يتوب. وقال السدي (٤): الإصرار: السكوت وترك الاستغفار.\nوقال رسول الله - ﷺ -: \"ما أصر من استغفر ولو عاد في اليوم سبعين مرة\" (٥).\n_________\n(١) هو قول قتادة وابن إسحاق، كما في \"جامع البيان\" للطبري ٤/ ٩٧.\nوانظر: \"زاد السير\" لابن الجوزي ١/ ٤٦٣ - ٤٦٤، \"الوسيط\" للواحدي ١/ ٤٩٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٩٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٩٧ عنه مثله.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٣٠٠، \"المحرر الوجيز\" لابن عطية ٣/ ٣٣٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ٩٨ عنه مثله.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٣١.\n(٥) أخرج الترمذي في كتاب الدعوات في باب منه (٣٥٥٩)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٦٦ (١٤٥٩) والطبري في \"جامع البيان\" ٤/ ٩٨، والبيهقي في \"شعب الإيمان\" ٥/ ٤٠٩ (٧٠٩٩) من طريق عبد الحميد الحماني، عن عثمان بن واقد، عن أبي نصيرة، عن مولى لأبي بكر الصديق عن أبي بكر الصديق - ﵁ - مرفوعًا نحوه.\nوانظر: \"الوسيط\" للواحدي ١/ ٤٩٤.\nقال الترمذي: هذا حديث غريب إنما نعرفه من حديث أبي نصيرة، وليس إسناده بالقوي.","vol":"9","page":275},{"text":"[٨٩٢] أخبرنا أبو حاتم أحمد بن محمد الحاتمي المزكى (١) ثنا أبو عبد الله محمد بن الحسين بن علي البلخي (٢)، ثنا محمد بن خُشْنَام (٣) ثنا الحسن بن عمرو (٤)، ثنا بشر بن إبراهيم (٥)، عن خليفة ابن سليمان (٦)، عن أبي سلمة بن عبد الرحمن (٧)، عن أبي هريرة ﵁ قال: قال رسول الله - ﷺ -: \"ليس كبيرة بكبيرة مع الاستغفار، ولا صغيرة بصغيرة مع الإصرار\" (٨).\n_________\n(١) الفقيه المزكى، ثقة، فاضل.\n(٢) لم أجد له ترجمة.\n(٣) أبو علي الخُشْنَامي.\nانظر: \"الأنساب\" للسمعاني ٥/ ١٣١.\n(٤) لم أجد له ترجمة.\n(٥) ممن يضع الحديث على الثقات.\nانظر: \"لسان الميزان\" لابن حجر ٢/ ٢٥ (١٦٠١)، \"الضعفاء والمتروكين\" لابن الجوزي ١/ ١٤٠.\n(٦) لم أجد له ترجمة.\n(٧) الزهري المدني، ثقة، مكثر.\n(٨) [٨٩٢] الحكم على الإسناد:\nموضوع، بشر أحاديثه موضوعات.\nانظر: \"الكامل\" لابن عدي ٢/ ٤٤٧.\nالتخريج:\nلم أجد من أخرجه من هذا الطريق، وقد أشار ابن حجر أن الثعلبي أخرجه من طريق بشر بن إبراهيم، ورواه الطبراني في \"مسند الشاميين\" ٤/ ٣٨٠ (٣٦٠٦) عن بشر بن عبيد الراسبي، حدثنا أبو عبد الرحمن العنبري، عن مكحول، عن أبي سلمة به نحوه. =","vol":"9","page":276},{"text":"وأصل الإصرار: الثبات على الشيء (١)، قال الحطيئة (٢) يصف الخيل:\nعوابس بالشعث الكماة إذا ابتغوا ... عُلالتها بالمحصدات أصرت (٣)\nأي: ثبتت على عدوها، ﴿وَهُمْ يَعْلَمُونَ﴾.\nنظم الآية: ذكروا الله فاستغفروا لذنوبهم ولم يصروا على ما فعلوا وهم يعلمون ومن يغفر الذنوب إلا الله.\nقال ابن عباس، والحسن، ومقاتل، والكلبي، وابن يسار: وهم يعلمون أنها معصية (٤).\n_________\n= قال ابن حجر: وفي إسناده بشر بن عبد الوارث، وهو متروك انتهى. وتقدم أنه بشر بن عبيد، وهو منكر الحديث عن الأئمة.\nانظر: \"الكامل\" لابن عدي ٢/ ٤٤٧، \"ميزان الاعتدال\" للذهبي ١/ ٣٢٠، ورواه إسحاق بن بشر في \"المبتدأ\" عن عائشة، قال ابن حجر في \"الكاف الشاف\" ١/ ٤١٦: وإسحاق حديثه منكر.\n(١) انظر: \"لسان العرب\" لابن منظور ٤/ ٢٢ (أصر)، \"بحر العلوم\" للسمرقندي ١/ ٣٠٠، \"الوسيط\" للواحدي ١/ ٤٩٤.\n(٢) جرول بن أوس الملقب بالحطيئة، أحد فحول الشعراء.\n\"الأغاني\" لأبي الفرج الأصفهاني ٢/ ١٥٧، \"الشعر والشعراء\" لابن قتيبة (٢٣٨).\n(٣) ورد البيت في \"ديوان الحطيئة\" (ص ٣٤١)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١١، \"الدر المصون\" للسمين الحلبي ٣/ ٣٩٨.\n(٤) في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٢: عن ابن عباس والحسن ومقاتل والكلبي نحوه. وينظر قول مقاتل في \"تفسيره\" ١/ ٣٠٣ مثله.\nوانظر: \"السيرة النبوية\" لابن هشام ٣/ ١١٦، \"جامع البيان\" للطبري ٤/ ٩٨.","vol":"9","page":277},{"text":"وقال الضحاك: وهم يعلمون أن الله تعالى يملك مغفرة ذنوبهم. وقال السدي: وهم يعلمون أنهم قد أذنبوا، وقيل: وهم يعلمون أن الإصرار ضار وأن ترك الإصرار خير من التمادي (١). كما قيل:\nأقرر بذنبك ثم اطلب تجاوزه ... إن الجحود جحود الذنب ذنبان (٢)\nوقال الحسين بن الفضل (٣): وهم يعلمون أن لهم ربًّا يغفر الذنوب، وإنما اقتبس هذا من قول النبي - ﷺ -: \"من أذنب ذنبًا وعلم أن له ربًّا يغفر الذنوب غفر له وإن لم يستغفر\" (٤).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٩٨ عن السدي مثله وفيه زيادة.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٢، \"المحرر الوجيز\" لابن عطية ٣/ ٣٣١، \"الدر المصون\" للسمين الحلبي ٣/ ٣٩٧، \"التبيان\" للطوسي ٢/ ٥٩٦.\n(٢) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢١٣، مثله، ولم ينسبه لأحد.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢١٢.\n(٤) أخرج الطبراني في \"المعجم الأوسط\" ٤/ ٣٧٤ (٤٤٧٢): من طريق إبراهيم بن هراسة، عن حمزة الزيات، عن العلاء بن المسيب، عن أبيه عن ابن مسعود مرفوعًا مثله.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢١١: وفيه إبراهيم بن هراسة وهو متروك.\nوقال الألباني في \"سلسلة الأحاديث الضعيفة\" ١/ ٤٩٦ (٣٢٥): موضوع.\nوروي من حديث عائشة مرفوعًا بمعناه، قال الألباني في \"سلسلة الأحاديث الضعيفة\" ١/ ٤٩٤ (٣٢٣): موضوع\nوروي من حديث أنس مرفوعًا بمعناه، قال الألبانى في \"سلسلة الأحاديث الضعيفة\" ١/ ٤٩٥ (٣٢٤): موضوع.\nقال الشيخ الألباني في \"سلسلة الأحاديث الضعيفة\" ١/ ٤٩٥ - ٤٩٦: ومما يبطل هذِه الأحاديث ما تقرر في الشريعة أن النجاة لا تكون بالنسب ولا بمجرد العلم =","vol":"9","page":278},{"text":"وقال - ﷺ -: \"يقول الله ﷿: من علم أني ذو قدرة على المغفرة غفرت له ولا أبالي\" (١).\nوقال عبيد بن عمير: مكتوب في بعض كتب الله تعالى المنزلة: يا ابن آدم إنك ما دعوتني ورجوتني إلّا غفرت لك على ما كان منك ولا أبالي (٢) (٣).\n[٨٩٣] سمعت أبا بكر محمد بن أحمد بن عبدوس (٤)، سمعت أبا بكر محمد بن حمدون بن خالد (٥) يقول: سمعت أحمد بن الوليد (٦)\n_________\n= أن الله مطلع على المذنب، بل لا بد من التوبة النصوح.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٦/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٢ - ٢١٣.\n(١) أخرج الطبراني في \"الكبير\" ١١/ ٢٤١ (١١٦١٥)، والبيهقي في \"الأسماء والصفات\" ١/ ٣٢١ (٢٤٧)، والبغوي في \"شرح السنة\" ١٤/ ٣٨٨: عن إبراهيم ابن الحكم بن أبان حدثني أبي، عن عكرمة، عن ابن عباس ﵄ مرفوعًا بنحوه، وإبراهيم بن الحكم العدني: أجمعوا على تضعيفه.\nانظر: \"تهذيب التهذيب\" لابن حجر ١/ ١١٥ (٢٠٥).\n(٢) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢١٢ معناه عن عبد الله بن عبيد بن عمير.\n(٣) شطر من حديث رواه الترمذي في كتاب الدعوات، باب في فضل التوبة والاستغفار وما ذكر من رحمة الله لعباده (٣٥٤٠) من حديث أنس. ورواه أحمد في ٥/ ١٧٢ (٢٠٥٠٥)، والدارمي في \"السنن\" ٣/ ١٨٣٥ (٢٨٣٠) من حديث أبي ذر. والحديث حسنه الألباني في \"الصحيحة\" (١٢٧) بمجموع طرقه.\n(٤) النيسابوري النحوي، لم يُذكر بجرح أو تعديل.\n(٥) النيسابوري أبو بكر، حافظ، ثبت.\n(٦) أحمد بن الوليد بن أبي الوليد الفحام، أبو بكر البغدادي، ثقة.","vol":"9","page":279},{"text":"يقول: سمعت سعيد بن نصير (١) يقول: سمعت سيار بن حاتم (٢) يقول: سمعت جعفر الضبعي (٣) يقول: سمعت محمد بن المنكدر (٤) يقول: سمعت جابر بن عبد الله (٥) ﵄ يقول: قال رسول الله - ﷺ -: \"مر رجل ممن كان قبلكم من بني إسرائيل بجمجمة فنظر فيها، فقال: أي رب، أنت أنت، وأنا أنا، أنت العوّاد بالمغفرة، وأنا العواد بالذنب، ثم خر ساجدًا، فقيل له: ارفع رأسك، فأنا العواد بالمغفرة، وأنت العواد بالذنب، فرفع رأسه فغفر له\" (٦).\nوقيل: وهم يعلمون أنهم إن استغفروا غفر لهم، وأن التوبة\n_________\n(١) الدورقي الوراق، صدوق.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٠٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٩١.\n(٢) البصري، صدوق، له أوهام.\n(٣) جعفر بن سليمان الضبعي، صدوق، زاهد، لكنه كان يتشيع.\n(٤) المدني، ثقة.\n(٥) الصحابي المشهور.\n(٦) [٨٩٣] الحكم على الإسناد:\nفيه من لم أجد له ترجمة، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرج ابن عدي في \"الكامل\" ٢/ ٥٧٠ من طريق أحمد بن الوليد الأمي به مثله.\nوقال: وهذا الحديث لا أعرفه إلا من هذا الطريق.\nوانظر: \"ذخيرة الحفاظ\" لابن طاهر المقدسي ٤/ ٢١٤١ (٤٩٦٩).","vol":"9","page":280},{"text":"تمحو (١) الحوبة (٢) (٣).\n\n<span data-type=\"title\" id=toc-795>١٣٦ </span>- ﴿أُولَئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَجَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ (١٣٦)﴾\nأي: ثواب المطيعين.\nيقال: أوحى الله ﷿ إلى موسى ﵇: أن يا موسى ما أقل حياء من يطمع في جنتي بغير عمل، يا موسى: كيف أجود برحمتي على من يبخل بطاعتي (٤).\nوقال شهر بن حوشب: طلب الجنة بلا عمل ذنب من الذنوب. وقال ثابت البناني: بلغني أن إبليس بكى حين نزلت هده الآية ﴿وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً﴾ إلى آخرها (٥).\n_________\n(١) في الأصل: تمحق، والمثبت من (س) وقد صححت في الهامش في (س) عند هذِه الكلمة.\n(٢) الحوبة بفتح الحاء وتضم - المأثم.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣٣٩ (حوب)، \"الصحاح\" للجوهري ١/ ١١٦ (حوب).\n(٣) انظر: \"بحر العلوم\" للسمرقندي ١/ ٣٣٠، \"الجامع لأحكام القرآن\" للقرطبي\n٤/ ٢١٢ - ٢١٣.\n(٤) انظر: \"جامع البيان\" للطبري ٤/ ٩٩، \"المحرر الوجيز\" لابن عطية ٣/ ٣٣١.\n(٥) أخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٣٣ ومن طريقه الطبري في \"جامع البيان\" ٤/ ٩٦ عن ثابت البناني مثله، ورواية البناني بلاغ فالإسناد منقطع.","vol":"9","page":281},{"text":"<span data-type=\"title\" id=toc-796>١٣٧ </span>- قوله: ﴿قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ﴾.\nقال ابن زيد (١): أمثال. وقال المفضل (٢): أمم، والسنّة: الأمة، قال الشاعر:\nما عاين الناس من فضل كفضلكم ... ولا رأوا مثلكم في سالف السُّنن (٣)\nوقال بعضهم: معناه: أهل السنن، وقال عطاء (٤): شرائع، وقال الكلبي: قد مضت لكل أمة سنة ومنهاج، إذا اتبعوها ﵃، (وقال مجاهد (٥): قد خلت من قبلكم سنن بالهلاك فيمن كذب قبلكم (٦) (٧).\n_________\n(١) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢١٦ عن ابن زيد مثله، قال ابن عطية في \"المحرر الوجيز\" ٣/ ٣٣٣: وهذا تفسير لا يخص اللفظة.\n(٢) المفضل بن سلمة الضبي اللغوي، وذكر القرطبي في \"الجامع لأحكام القرآن\" ٣/ ٢١٦، والشوكاني في \"فتح القدير\": ١/ ٣٨٤ عنه مثله.\n(٣) قال السمين الحلبي في \"الدر المصون\" ٣/ ٣٩٩: ولا دليل فيه لاحتماله، وفي \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٦ عن المفضل وفيه (كفضلهم) (ومثلهم) للغائب.\nوانظر: \"البحر المحيط\" لأبي حيان ٣/ ٥٦.\n(٤) قوله في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٦، \"المحرر الوجيز\" لابن عطية ٣/ ٣٣٢.\n(٥) في \"تفسير مجاهد\" ١/ ١٣٦ بلفظ: المؤمنين والكافرين، في الخير والشر.\n(٦) المرجع السابق.\n(٧) ما بين الأقواس ساقط في الأصل، والمثبت من (س)، (ن).","vol":"9","page":282},{"text":"والسنة في اللغة: المثال المتبع والإمام المؤتم (١) به، يقال: سنّ فلان سنّة حسنة، وسّن سنة سيئة: إذا عمل عملا اقتدي به من خير أو شر (٢)، قال لبيد (٣):\nمن معشر سنّت لهم أباؤهم ... ولكل قوم سنة وإمامها (٤)\nوقال سليمان ابن قتة (٥):\nوإن الألى بالطفِّ (٦) من آل هاشم ... تأسوا فسنوا للكرام التأسيا (٧)\n_________\n(١) مطموس في الأصل، والمثبت من (س)، (ن) وتم بيانه في الهامش في (س) عند الكلمة.\n(٢) ينظر: \"المغرب في ترتيب المعرب\" للمطرزي ١/ ٤١٧ (سنن) \"لسان العرب\" لابن منظور ١٣/ ٢٢٥ (سنن) \"الصحاح\" للجوهري ٥/ ٢١٣٨ (سنن).\n(٣) لبيد بن ربيعة العامري كان من فحول الشعراء أسلم وحسن إسلامه ولم يقل شعرًا منذ أسلم.\nانظر: \"أسد الغابة\" لابن الأثير ٤/ ٤٨٢.\n(٤) البيت في \"ديوان لبيد\" (٣٢٠)، \"الخصائص\" لابن جني ١/ ٣٢، وفي \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٦، عن لبيد مثله، وكذلك في \"المحرر الوجيز\" لابن عطية ٣/ ٣٣٣، \"الأمالي\" للشجري ١/ ١١٠.\n(٥) سليمان ابن قتة منسوب لأمه -المقرى: من فحول الشعراء. انظر: \"سير أعلام النبلاء\" ٤/ ٥٩٦، \"الغاية\" لابن الجزري ١/ ٣١٤.\n(٦) في هامش (س): الطف: اسم موضع أهـ، وهو موضع قرب الكوفة. انظر: \"معجم البلدان\" لياقوت ٤/ ٣٥.\n(٧) في \"جامع البيان\" للطبري ٤/ ١٠٠، \"المحرر الوجيز\" لابن عطية ٣/ ٣٣٣: عن =","vol":"9","page":283},{"text":"ومعنى الآية: قد مضت وسلفت مني فيمن قبلكم من الأمم الماضية المكذبة الكافرة سنن بإمهالي، واستدراجي إياهم، حتى يبلغ الكتاب فيهم أجلي الذي أجلته لإدالة (١) أنبيائي، وإهلاكهم.\n﴿فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ﴾\nآخر أمد ﴿الْمُكَذِّبِينَ﴾ منهم، وهذا في يوم أحد (٢)، يقول: فأنا أمهلهم وأستدرجهم حتى يبلغ الكتاب أجلي الذي أجلت في نصرة النبي وأوليائه وهلاك أعدائه (٣).\n\n<span data-type=\"title\" id=toc-797>١٣٨ </span>- ﴿هَذَا﴾\nقال ابن إسحاق (٤): هذا الذي ذكرت، وقال غيره: هذا القرآن (٥)، ﴿بَيَانٌ لِلنَّاسِ﴾ عامة، ﴿وَهُدًى﴾، من الضلالة، ﴿وَمَوْعِظَةٌ﴾\n_________\n= سليمان ابن قتة، ومن غير نسبه في \"لسان العرب\" لابن منظور ١٤/ ٣٥ (أسا)، ١٥/ ٤٣٧ (أولى).\nوانظر: \"الصحاح\" للجوهري ٦/ ٢٢٦٨.\n(١) الدولة للجيشين: يهزم هذا هذا ثم يهزم الهازم، ومنه الإدالة.\nانظر: \"تهذيب اللغة\" للأزهري ١٤/ ١٧٥، \"الاشتقاق\" لابن دريد (ص ٣٤٧).\n(٢) هو قول جميع المفسرين.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٦، \"تفسير القرآن العظيم\" لابن كثير ٣/ ١٩٩، \"الوجيز\" للواحدي ١/ ٢٣٣.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٣٢ - ٣٣٣، \"الوجيز\" للواحدي ١/ ٢٣٣.\n(٤) قوله في \"السيرة النبوية\" لابن هشام ٣/ ١١٠ بلفظ: أي: هذا تفسير للناس إن قبلوا الهدى.\n(٥) هو قول الحسن وقتادة كما في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٦، \"فتح القدير\" للشوكاني ١/ ٣٨٤.","vol":"9","page":284},{"text":"من الجهالة، ﴿لِلْمُتَّقِينَ﴾ خاصة\n\n<span data-type=\"title\" id=toc-798>١٣٩ </span>- (قوله ﷿) (١): ﴿وَلَا تَهِنُوا وَلَا تَحْزَنُوا﴾\nهذِه الآية تعزية من الله تعالى لنبيه - ﷺ - وللمؤمنين على ما أصابهم من الجراح والقتل يوم أحد، وحث منه إياهم على قتال عدوهم، ونهي عن العجز والفشل فقال: ﴿وَلَا تَهِنُوا﴾ أي: لا تضعفوا ولا تجبنوا يا أصحاب محمد عن جهاد أعدائكم بما نالكم يوم أحد من الجرح والقتل.\n﴿وَلَا تَحْزَنُوا﴾ على ظهور أعدائكم وعلى ما أصابكم من الهزيمة والمصيبة (٢)، وكان قد قتل يومئذ خمسة من المهاجرين: حمزة بن عبد المطلب، ومصعب بن عمير صاحب راية رسول الله - ﷺ -، وعبد الله بن جحش ابن عمة النبي - ﷺ - (وعثمان بن شماس) (٣) وسعد مولى عتبة، ومن الأنصار سبعون رجلًا (٤).\n_________\n(١) من (س).\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ١٠٢، \"الوجيز\" للواحدي ١/ ٢٣٣، \"المحرر الوجيز\" لابن عطية ٣/ ٣٣٤.\n(٣) هكذا في جميع النسخ والصواب: شماس بن عثمان كما في \"السيرة النبوية\" لابن هشام ٣/ ١٢٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٧٧٤ وقد أسلم أول الإسلام وهاجر إلى الحبشة وممن قتل يوم أحد. انظر: \"أسد الغابة\" لابن الأثير ٢/ ٦٣٨.\n(٤) ورد في الباب أوجه: منها: سبعون: أربعة من المهاجرين وسائرهم من الأنصار، وفي قول: من الأنصار أربعة وستون، ومن المهاجرين ستة، وفي =","vol":"9","page":285},{"text":"﴿وَأَنْتُمُ﴾ فإنكم أنتم ﴿الْأَعْلَوْنَ﴾ أي: لكم تكون العاقبة بالنصر والظفر، ﴿نْ كُنْتُمْ مُؤْمِنِينَ﴾ يعني: إذ كنتم مؤمنين ولأنكم مؤمنون.\nقال ابن عباس ﵄: انهزم أصحاب رسول الله في الشعب، فبينما هم كذلك إذ أقبل خالد بن الوليد بخيل المشركين يريد أن يعلو عليهم الجبل، فقال النبي: \"اللهم لا يعلن علينا، اللهم لا طاقة لنا إلا بك، اللهم ليس يعبدك بهذِه البلدة غير هؤلاء النفر\".\nفأنزل الله تعالى هذِه الآية. فثاب نفر من المسلمين رماة فصعدوا الجبل ورموا خيل المشركين حتى هزموهم، وعلا المسلمون الجبل، فذلك قوله: ﴿وَأَنْتُمُ الْأَعْلَوْنَ﴾ (١).\nوقال الكلبي: نزلت هذِه الآية بعد يوم أحد حين أمر رسول الله - ﷺ - أصحابه بطلب القوم، وقد أصابهم من الجراح ما أصابهم، فقال رسول الله - ﷺ -: \"لا يخرج إلّا من شهد معنا بالأمس\"، فاشتد ذلك\n_________\n= \"السيرة النبوية\" لابن هشام: خمسة وستون رجلًا.\nوعن الشافعي: اثنان وسبعون، وعن مالك: خمسة وسبعون من الأنصار، والكل ناشئ عن الخلاف في التفصيل \"فتح الباري\" لابن حجر ٧/ ٣٥١، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٧٧٤، \"دلائل النبوة\" للبيهقي ٣/ ٢٧٦ - ٢٨٠.\n(١) أخرج ابن جرير الطبري في \"جامع البيان\" ٤/ ١٠٣ من طريق عطية بن سعد العوفي عن ابن عباس نحوه مختصرًا، والعوفي صدوق يخطئ كثيرًا. وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٧١، والطبري في \"جامع البيان\" ٤/ ١٠٢ عن ابن جريج مثله.","vol":"9","page":286},{"text":"على المسلمين، فأنزل الله هذِه الآية (١)، ودليله (قوله ﷿) (٢) ﴿وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ﴾ الآية.\nوقيل: ﴿وَلَا تَهِنُوا﴾ لما نالكم من الهزيمة، ولا تحزنوا على ما فاتكم من الغنيمة ﴿إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ بقضاء الله تعالى ووعده (٣).\n\n<span data-type=\"title\" id=toc-799>١٤٠ </span>- قوله ﷿: ﴿إِنْ يَمْسَسْكُمْ قَرْحٌ﴾ الآية.\nقال راشد بن سعد (٤): لما انصرف رسول الله - ﷺ - يوم أحد كئيبًا حزينًا جعلت المرأة تجيء بزوجها وابنها مقتولين وهي تلتدم (٥)، فقال رسول الله - ﷺ -: \"أهكذا تفعل برسولك\"، فأنزل الله تعالى: ﴿إِنْ يَمْسَسْكُمْ قَرْحٌ﴾ (٦): جرح يوم أحد ﴿فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ﴾ يوم بدر (٧).\n_________\n(١) ذكر البغوي في \"معالم التنزيل\" (٢/ ١١٠) عن الكلبي مثله.\n(٢) الزيادة من (س)، (ن) والآية من سورة النساء: ١٠٤.\n(٣) سياق الآية خلاف ذلك، فهي تسلية عما أصابهم وبشارة لهم بالعلو والغلبة.\nانظر: \"الكشاف\" للزمخشري ١/ ٤١٨.\n(٤) راشد بن سعد المقرائي، ثقة كثير الإرسال.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٢٤٠، \"تهذيب الكمال\" للمزي ٦/ ٩٥.\n(٥) اللدم: ضرب المرأة صدرها وعضديها في النياحة.\nانظر: \"تهذيب اللغة\" للأزهري ١٤/ ١٣٤، \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ٣١٩ (لدم)\n(٦) لم أجد من ذكره، وهو مرسل.\n(٧) انظر: \"الصحاح\" للجوهري ١/ ٣٩٥، \"جمهرة اللغة\" لابن دريد ١/ ٥٢٠ (قرح).","vol":"9","page":287},{"text":"قرأ محمد بن السميفع: (قرح) بفتح القاف والراء على المصدر (١).\nوقرأ الأعمش وعاصم وحمزة والكسائي وخلف: بضم القاف حيث كان (٢)، وهي قراءة (عبد الله) (٣) بن مسعود ﵁.\nوقرأ الباقون: بفتح القاف وهي قراءة عائشة ﵂، واختيار أبي عبيد وأبي حاتم، قالا: لأنها لغة تهامة والحجاز، وَبَعْدُهُما لغتان مثل الجَهد والجُهد والوَجد والوُجد (٤).\nوقال بعضهم: القرح -بالفتح- الجراحات، واحدتها: قَرْحة،\n_________\n(١) انظر: \"المحتسب\" لابن جني ١/ ١٦٦ - ١٦٧، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٧، \"المحرر الوجيز\" لابن عطية ٣/ ٣٤٠، \"فتح القدير\" للشوكاني ١/ ٣٨٤.\n(٢) في \"الحجة\" للفارسي ٣/ ٧٩: عن عاصم وحمزة والكسائي، وفي \"المحرر الوجيز\" لابن عطية ٣/ ٣٣٩: حمزة والكسائي وعاصم في رواية أبي بكر بضم القاف.\nوانظر \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٧، \"الحجة\" لابن خالويه (ص ١١٤).\n(٣) من (ن)، وفي \"معاني القرآن\" للفراء ١/ ٢٣٤، عن أصحاب عبد الله مثله.\n(٤) في \"المحرر الوجيز\" لابن عطية ٣/ ٣٣٩: عن نافع وابن كثير وأبي عمرو وابن عامر وعاصم في رواية حفص: بفتح القاف، قال الفراء في \"معاني القرآن\" للفراء ١/ ٢٣٤: وأكثر القراء على فتح القاف.\nوقال ابن عطية في \"المحرر الوجيز\" ٣/ ٣٣٩: .. والفتح أولى لأنها لغة أهل الحجاز، والأخذ بها أوجب لأن القرآن عليها نزل.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٧، \"المحكم\" لابن سيده ٢/ ٤٠٢.","vol":"9","page":288},{"text":"والقرح - بالضم: وجع الجراحة (١).\n﴿وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ﴾ فيومًا لهم ويومًا عليهم أديل (٢) المسلمون من المشركين يوم بدر حتى قتلوا منهم سبعين وأسروا سبعين، وأديل المشركون من المسلمين يوم أحد حتى جرحوا منهم (٣) سبعين، وقتلوا منهم خمسة وسبعين (٤) وقال أنس بن مالك ﵁: أتي رسول الله - ﷺ - يومئذ بعلي بن أبي طالب ﵁، وعليه نيف وستون جراحة من طعنة وضربة ورمية، فجعل رسول الله - ﷺ - يمسحها وهي تلتأم بإذن الله تعالى كأن لم تكن (٥)، ونظير هذِه الآية قوله تعالى: ﴿أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ﴾ يعني: يوم أحد ﴿قَدْ أَصَبْتُمْ مِثْلَيْهَا﴾ يوم بدر يعني: القتلى والأسرى.\n[٨٩٤] أخبرنا أبو الفضل عبيد الله بن محمد بن عبد الله بن محمد الفامي (٦)، بقرائتي عليه في جمادى الأولى سنة ست وثمانين\n_________\n(١) هو قول الفراء في \"معاني القرآن\" ١/ ٢٣٤.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٧، \"فتح القدير\" للشوكاني ١/ ٣٨٤.\n(٢) الدولة في الحرب: أن تدال إحدى الفئتين على الأخرى. أي: مرة لهذا ومرة لهذا \"الصحاح\" للجوهري ٤/ ١٦٩٩، \"الاشتقاق\" لا بن دريد (ص ٣٢٥).\n(٣) من (ن).\n(٤) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٧٧٣، \"السيرة النبوية، لابن هشام ٢/ ٧٠، ٣/ ٣.\n(٥) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢١٩ عن أنس مثله من غير سند.\n(٦) عبيد الله بن محمد بن عبد الله بن محمد أبو الفضل الفامي. =","vol":"9","page":289},{"text":"وثلاثمائة، أخبرنا أبو العباس محمد بن إسحاق السراج (١) ثنا الحسن ابن سلام (٢) ثنا سليمان بن داود الهاشمي (٣) قال: حدثنا عبد الرحمن ابن أبي الزناد (٤)، عن أبيه (٥)، عن عبيد الله بن عبد الله (٦)، عن ابن عباس ﵄ (٧) قال: لما كان يوم أحد صعد أبو سفيان الجبل، فقال رسول الله: \"اللهم إنه ليس لهم أن يعلونا\"، قال: فمكث أبو سفيان ساعة، ثم قال: أين ابن أبي كبشة؟ أين ابن أبي قحافة؟ أين ابن الخطاب؟، فقال عمر ﵁: هذا رسول الله وهذا أبو بكر ﵁، وها أنا عمر.\nقال أبو سفيان: يوم بيوم، وإن الأيام دول والحرب سجال (٨)،\n_________\n= سمع أبا العباس السراج، وأكثر عنه لعلو سنده، قال الحاكم: سماعاته بخط أبيه صحيحة روى عنه سعيد العيار وآخرين.\nانظر: \"تاريخ الإسلام\" للذهبي ٢٧/ ١٦٨، \"شذرات الذهب\" لابن العماد الحنبلي ٣/ ١٢٨.\n(١) مطموس في الأصل، والمثبت من (س)، (ن)، وهو محمد بن إسحاق أبو العباس السراج، إمام، حافظ، ثقة.\n(٢) ابن عبد الله أبو علي السواق: ثقة صدوق.\nانظر: \"تاريخ بغداد\" للخطيب ٧/ ٣٢٦، \"سير أعلام النبلاء\" للذهبي ١٣/ ١٩٢.\n(٣) ثقة جليل.\n(٤) عبد الرحمن بن أبي الزناد عبد الله بن ذكوان، صدوق، تغير حفظه لما قدم بغداد.\n(٥) عبد الله بن ذكوان المعروف بأبي الزناد، ثقة، فقيه.\n(٦) ابن مسعود الهذلي، ثقة، كثير الحديث.\n(٧) صحابي مشهور.\n(٨) سجال: السجل: الدلو، والحرب سجال: مرة على هؤلاء ومرة على هؤلاء. =","vol":"9","page":290},{"text":"فقال عمر ﵁: لا سواء، قتلانا في الجنة وقتلاكم في النار.\nفقال: إنكم لتزعمون ذلك، فقد خبنا إذًا وخسرنا. ثم قال أبو سفيان: أما إنكم سوف تجدون في قتلاكم مُثَلًا (١)، ولم يكن ذلك عن رأي من (٢) سراتنا (٣). ثم ركبته حمية الجاهلية فقال: أما أنه إذا كان ذلك لم نكرهه (٤).\nأنشدني أبو القاسم الحبيبي (٥)، أنشدنا أبو الحسن الكارزي (٦)،\n_________\n= انظر: \"أساس البلاغة\" للزمخشري ١/ ٢٨٦، \"المحكم\" لابن سيده ٧/ ٢٧٣.\n(١) مثل به مثلة، وهو أن يقطع بعض أعضائه أو يسود وجهه.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ٥٨١، \"المحكم\" لابن سيده ١٠/ ١٥٩ (مثل).\n(٢) من (س).\n(٣) السراة: من السَّرْو وهو السخاء في مروءة، والمراد أشرافهم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٦٣،، \"أساس البلاغة\" للزمخشري ١/ ٢٩٤ (سرو)\n(٤) [٨٩٤] الحكم على الإسناد:\nحسن، ورواية سليمان بن داود عن عبد الرحمن بن أبي الزناد مقاربة. انظر: \"تهذيب الكمال\" للمزي ١١/ ١٨٥.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ١٠٥ عن عكرمة عن ابن عباس نحوه، وذكر ابن هشام في \"السيرة النبوية\" ٣/ ٩٣ - ٩٤ عن ابن إسحاق بعضه.\nوانظر: \"المغازي\" للواقدي ١/ ٢٩٦.\n(٥) الحسن بن محمد بن حبيب الشيباني النيسابوري، قيل: كذبه الحاكم.\n(٦) محمد بن محمد بن الحسن الكارزي النيسابوري؛ مقبول في الرواية.\nانظر: \"الأنساب\" للسمعاني ١٠/ ٣١٧، \"تبصير المنتبه\" لابن حجر ٣/ ١٢٠٠.","vol":"9","page":291},{"text":"قال: أنشدنا أبو عبد الله محمد بن القاسم الجُمحيّ (١):\nأرى الناس قد أحدثوا شيمة ... وفي كل حادثة مؤتمر\nيهينون من حقروا فَقْرَهُ ... وإن كان فيهم يفي أو يبتدر\nفيومًا علينا ويوما لنا ... ويوما نساء ويوما نُسر (٢)\nقوله: ﴿وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا﴾\nيعني: وإنما كانت هذِه المداولة ليعلم الله، أي: ليرى الله الذين آمنوا يعني: منكم، ممن نافقوا، فيتميز بعضهم من بعض، وقيل: معناه: وليعلم الله الذين آمنوا بأفعالهم موجودة كما علمها منهم قبل أن كلفهم (٣).\n﴿وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ﴾ يكرم أقوامًا بالشهادة، وذلك أن المسلمين قالوا: أرتا يومًا كيوم بدر نقاتل فيه المشركين، ونلتمس الشهادة، فلقوا\n_________\n(١) لم أجده، والأبيات لنمر بن تَوْلَب كما في \"الكتاب\" لسيبويه ١/ ٨٦، وفيه: (فيومٌ) مرفوعة بدل (يومًا).\n(٢) والأبيات في \"ديوان النمر بن تولب\" (ص ٣٤٧)، والأخير في \"شرح الشواهد\" للعيني ١/ ٥٦٥ و\"تخليص الشواهد\" لابن هشام (ص ١٩٣).\n(٣) انظر: \"السيرة النبوية\" لابن هشام ٣/ ١١٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٧٧٣، \"الوجيز\" للواحدي ١/ ٢٣٤.","vol":"9","page":292},{"text":"المشركين يوم أحد، فاتّخذ الله منهم شهداء (١)، ﴿وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-800>١٤١ </span>- (قوله) (٢): ﴿وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا﴾\nيعني: يطهرهم من ذنوبهم، ﴿وَيَمْحَقَ الْكَافِرِينَ﴾ يفنيهم ويهلكهم وينقصهم. (٣).\nثم عزاهم فقال:\n\n<span data-type=\"title\" id=toc-801>١٤٢ </span>- ﴿أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ (١٤٢)﴾\nنصب على الصرف، وقيل: بإضمار أن الخفيفة (٤).\n\n<span data-type=\"title\" id=toc-802>١٤٣ </span>- ﴿وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ﴾\nوذلك أنهم تمنوا أن يكون لهم مثل يوم بدر فأراهم يوم أحد، فذلك قوله ﴿فَقَدْ رَأَيْتُمُوهُ﴾ أي: أسبابه وآثاره ﴿وَأَنْتُمْ تَنْظُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-803>١٤٤ </span>- قوله: ﴿وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ﴾\nقال أهل التفسير وأصحاب المغازي: خرج رسول الله حتى نزل\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢١٩، \"فتح القدير\" للشوكاني ١/ ٣٨٤، \"الوجيز\" للواحدي ١/ ٢٣٤.\n(٢) الزيادة من (س).\n(٣) انظر: \"تهذيب اللغة\" للأزهري ٤/ ٢٧١ (محص)، \"لسان العرب\" لابن منظور ١٠/ ٣٣٨ (محق)، \"الصحاح\" للجوهري ٣/ ١٠٥٦ (محص).\n(٤) الصرف عند الكوفيين يكون: بنصب الفعل المضارع بعد الواو والفاء وأو، بشرط أن تسبق بنفي أو طلب.\n\"مدرسة الكوفة\" لمهدي المخزومي (ص ٣٠٦)، \"الكتاب\" لسيبويه ٢/ ٣٠٥، =","vol":"9","page":293},{"text":"بالشعب من أحد في سبعمائة رجل (١)، وأمر عبد الله بن جبير أحد بني عمرو بن عوف، وهو أخو خوات بن جبير على الرماة، وهم خمسون رجلا وقال: \"أقيموا بأصل الجبل وانضحوا عنا بالنبل لا يأتونا من خلفنا، وإن كانت لنا أو علينا، فلا تبرحوا مقامكم، فإنا ما نزال غالبين ما ثبتم مكانكم\"\nفجاءت قريش وعلى ميمنتهم خالد بن الوليد، وعلى ميسرتهم عكرمة بن أبي جهل، ومعهم النساء يضربن بالدفوف، ويقلن الأشعار، وكانت هند تقول:\nنحن بنات طارق ... نمشي على النمارق\nوالمسك في المفارق ... إن تقبلوا نعانق\nأو تدبروا نفارق ... فراق غير وامق\nوكان أبو عامر عبد عمرو بن الصيفي أول من لقيهم بالأحابيش، وعبيد أهل مكة فقاتلهم قتالا شديدًا حتى حميت الحرب (٢).\n_________\n= ٣٠٧، \"معاني القرآن\" للفراء ١/ ٢٣٥، \"إعراب القرآن\" للنحاس ١/ ٤٠٩.\n(١) أي: بعدما رجع ابن أبي بثلث الجيش حيث خرج وهم ألف.\nانظر: \"فتح الباري\" لابن حجر ٧/ ٣٤٦.\n(٢) انظر: \"السيرة النبوية\" لابن إسحاق (ص ٣٠٥ - ٣٠٦)، \"عيون الأثر\" لابن سيد الناس ٢/ ١١ - ١٢.","vol":"9","page":294},{"text":"فقال رسول الله: \"من يأخذ هذا السيف بحقه ويضرب به العدو حتى ينحني\".\nفأخذه أبو دجانة سماك بن خرشة الأنصاري، وكان رجلا شجاعًا يختال عند الحرب، فلما أخذ السيف اعتم بعمامة حمراء، وجعل يتبختر ويقول:\nأنا الذي عاهدني خليلي ... ونحن بالسفح لدى النخيل\nألَّا أقوم الدهر في الكيول ... أضرب بسيف الله والرسول (١)\nفقال رسول الله: \"إنها لمشية يبغضها الله إلّا في هذا الموضع\"، ثم حمل النبي وأصحابه على المشركين فهزموهم (٢) (٣).\nوقتل علي بن أبي طالب ﵁ طلحة بن أبي طلحة وهو يحمل لواء قريش، فأنزل الله نصره على المؤمنين (٤).\nقال الزبير بن العوام ﵁: فرأيت هندًا وصواحبها\n_________\n(١) انظر: \"المبتدأ\" لابن إسحاق (ص ٣٠٥)، \"السيرة النبوية\" لابن هشام ٣/ ٦٨.\n(٢) من (س)، (ن).\n(٣) أخرج ابن هشام في \"السيرة النبوية\" ٣/ ٦٦ - ٦٧، عن ابن إسحاق نحوه.\n(٤) الخبر في \"السيرة النبوية\" لابن هشام ٣/ ٩٥، وفي \"دلائل النبوة\" للبيهقي ٣/ ٢٣٨، عن ابن إسحاق مثله.\nوانظر: \"المغازي\" للواقدي ١/ ٢٢٣.","vol":"9","page":295},{"text":"هاربات مصعدات في الجبل باديات خدامهن (١) ما دون أخذهن شيء.\n(فلما نظر) (٢) الرماة إلى القوم قد انكشفوا، ورأوا أصحاب النبي ينتهبون الغنيمة (أقبلوا) (٣) يريدون النهب، واختلفوا: فقال بعضهم: لا نترك أمر رسول الله، وقال بعضهم: ما بقي من الأمر شيء. ثم انطلق عامتهم ولحقوا بالعسكر، فلما رأى خالد بن الوليد قلة الرماة، واشتغال المسلمين بالغنيمة، ورأى ظهورهم خالية صاح في خيله من المشركين، ثم حمل على أصحاب النبي من خلفهم فهزموهم وقتلوهم.\nورمى عبد الله بن قمئة رسول الله بحجر فكسر أنفه ورباعيته، وشجه في وجهه وأثقله، وتفرق عنه أصحابه، وأقبل عبد الله ابن قمئة -لعنه الله- يريد قتل النبي، فذبَّ عنه مصعب بن عمير ﵁، وهو صاحب راية رسول الله، (يوم بدر ويوم أحد) (٤)، وكان اسم رايته العقاب (٥) حتى قتل مصعب دونه، قتله ابن قمئة -لعنه الله- فرجع وهو يروي أنه قتل النبي، قال: إني قتلت\n_________\n(١) الخدمة: الخلخال، وموضعه: المخدم.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٤/ ٣٠٨، \"أساس البلاغة\" للزمخشري ١/ ١٥٥ (خدم).\n(٢) في الأصل: لما نظرت. والمثبت من (ن).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) من (س)، (ن).\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"9","page":296},{"text":"محمدًا (١) وصرخ صارخ: ألا إن محمدًا قد قتل، ويقال: إن ذلك الصارخ كان إبليس -لعنه الله- فانكفأ الناس، وجعل رسول الله يدعو الناس ويقول: \"إلى عباد الله، إليّ عباد الله\"، فاجتمع إليه ثلاثون رجلا فحموه حتى كشفوا عنه المشركين.\nورمى (٢) سعد بن أبي وقاص ﵁ حتى اندقت سية قوسه (٣) (٤).\nوأصيبت يد طلحة بن عبيد الله ﵁ فيبست، وقى بها رسول الله. (٥)\nوأصيبت عين قتادة بن النعمان ﵁ يومئذ حتى وقعت على وجنته فردها رسول الله مكانها فعادت كأحسن ما كانت (٦).\n_________\n(١) ذكر ابن هشام في \"السيرة النبوية\" ٣/ ٧٣، عن ابن إسحاق نحوه، ولم يجاوزه.\nوانظر: \"السيرة النبوية\" لابن كثير ٣/ ٣٩.\n(٢) من (س)، (ن).\n(٣) سية القوس: ما عطف من طرفيها، وله سيتان.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٣٥، \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٤١٣ (سيي).\n(٤) في \"السيرة النبوية\" لابن هشام ٣/ ٨٢ أن رسول الله - ﷺ - رمى عن قوس قتادة بن النعمان، وليس سعدًا كما ذكر الثعلبي.\nوانظر: \"دلائل النبوة\" للبيهقي ٣/ ٢٥١، \"البداية والنهاية\" لابن كثير ٤/ ٣٤.\n(٥) أخرج البخاري كتاب فضائل الصحابة باب: ذكر طلحة بن عبيد الله (٣٧٢٤) عن قيس بن أبي حازم نحوه.\n(٦) أخرج ابن هشام في \"السيرة النبوية\" ٣/ ٨٢، عن ابن إسحاق نحوه. =","vol":"9","page":297},{"text":"فلما انصرف رسول الله أدركه أبي بن خلف الجمحي وهو يقول: لا نجوت إن نجوت، فقال القوم: يا رسول الله: ألا يعطف عليه رجل منا، فقال: دعوه حتى إذا دنا منه -وكان أبي قبل ذلك يلقى رسول الله فيقول: عندي رمكة (١) أعلفها كل يوم فرق ذرة (٢) أقتلك عليها، فيقول له النبي - ﷺ -: \"بل أنا أقتلك إن شاء الله\" فلما كان يوم أحد ودنا منه تناول رسول الله الحربة من الحارث بن الصمة ﵁، ثم استقبله فطعنه في عنقه وخدشه خدشة فتدهده (٣) عن فرسه وهو يخور كما يخور الثور، ويقول: قتلني محمد.\nفاحتمله أصحابه وقالوا: ليس عليك بأس، قال: بلى لو كانت هذِه الطعنة بربيعة، ومضر لقتلتهم، أليس قال لي: أنا أقتلك، فلو بزق عليّ بعد تلك المقالة لقتلني، فلم يلبث إلا يومًا حتى مات بموضع يقال له: سَرِف (٤)، فقال حسان بن ثابت ﵁ في\n_________\n= وانظر: \"المغازي\" للواقدي ١/ ٢٤٢، \"دلائل النبوة\" للبيهقي ٣/ ٢٥١ - ٢٥٣، \"البداية والنهاية\" لابن كثير ٤/ ٣٣ - ٣٤.\n(١) الرمكة: الفرس والبرذونة التي تتخذ للنسل، معرب.\nانظر: \"المعرب\" للمطرزي (ص ٣٣٣)، \"لسان العرب\" لابن منظور ١٠/ ٤٣٤ (رمك) وفي \"السيرة النبوية\" لابن هشام ٣/ ٨٤ (باسم: العوذ).\n(٢) الفرق -بالتحريك- مكيال يسع ستة عشر رطلا. انظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٥/ ٣٩٥ (فرق) و\"أساس البلاغة\" للزمخشري ١/ ٤٧٣.\n(٣) أي: تدحرج، يقال: دهديت الحجر ودهدهته إذا تدحرج. انظر: \"غريب الحديث\" للهروي ١/ ٢٢٣، وفي \"السيرة النبوية\" ٣/ ٨٤ (تدأدأ) والمعنى واحد.\n(٤) سَرِف: بفتح أوله وكسر ثانية -هو موضع على ستة أميال من مكة. =","vol":"9","page":298},{"text":"ذلك:\nلقد ورث الضلالة عن أبيه ... أبيّ حين بارزه الرسول\nأتيت إليه ثَمَّ تحمل عَظْمًا (١) ... وتوعده وأنت به جهول\nوقد قتلت (٢) بنو النجار منكم ... أمية إذ تَغَوَّثَ يا عقيل (٣)\nوقال فيه أيضًا:\nألا من مبلغ عنّى (٤) أبيّا ... لقد ألقيت في جوف السعير\nتمنى بالضلالة من بعيد ... وتقسم إن نذرت (٥) مع النذور\n_________\n= انظر: \"معجم البلدان\" لياقوت ٣/ ٢١٢، \"تاج العروس\" للزبيدي ١٢/ ٢٦٨.\n(١) هكذا في جميع النسخ، وفي \"السيرة النبوية\" لابن هشام ٣/ ٨٥ رمّ عظم، \"البداية والنهاية\" لابن كثير ٤/ ٣٥.\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) ذكر ابن هشام في \"السيرة النبوية\" ٣/ ٨٤ - ٨٥، عن ابن إسحاق، عن حسان مثله، وفي \"الديوان\": (ص ٣٩٣) تحقيق البرقوقي مع تغير في بعض الألفاظ.\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) في \"السيرة النبوية\" لابن هشام ٣/ ٨٥: قدرت.","vol":"9","page":299},{"text":"تمنيك الأماني من بعيد ... وقول الكفر يرجع في غرور\nفقد لاقيت طعنة ذي حفاظ ... كريم الأصل ليس بذي فجور\nله فضل على الأحياء طرًا (١) ... إذا نابت ملمات الأمور (٢)\nقالوا: وفشا في الناس أن رسول الله قد قتل، فقال بعض المسلمين: ليت لنا رسولا إلى عبد الله ابن أبيّ، فيأخذ لنا أمانًا عند أبي سفيان وبعض الصحابة جلسوا وألقوا بأيديهم، وقال أناس من أهل النفاق: إن كان محمد قد قتل، فالحقوا بدينكم الأول (٣).\nفقال أنس بن النضر عمّ أنس بن مالك، وبه سُمي أنس بن مالك: يا قوم إن كان قد قتل محمد، فإن رب محمد لم يقتل، وما تصنعون\n_________\n(١) غير واضحة في الأصل، والمثبت من (س)، (ن).\n(٢) ذكر ابن هشام في \"السيرة النبوية\" ٣/ ٨٥، عن ابن إسحاق، عن حسان مثله.\nوانظر: \"البداية والنهاية\" لابن كثير ٤/ ٣٥.\n(٣) من قوله: (وفشا في الناس) إلى قوله (فالحقوا بدينكم الأول). هو جزء من رواية ابن جرير الطبري في \"تاريخ الرسل والملوك\" ٢/ ٥١٩. عن السدي قوله، قال ابن كثير في \"البداية والنهاية\" ٤/ ٢٣: وهذا غريب جدًّا، وفيه نكارة. أما مقتل أبي بن خلف: فقد أخرج ابن هشام في \"السيرة النبوية\" ٣/ ٨٤، عن ابن إسحاق، حدثني صالح بن إبراهيم بن عبد الرحمن بن عوف فذكر نحوه، وصالح تابعي ثقة. فالإسناد مرسل. انظر: \"تقريب التهذيب\" لابن حجر (٢٨٤٣).","vol":"9","page":300},{"text":"بالحياة بعد رسول الله، فقاتلوا على ما قاتل عليه رسول الله، وموتوا على ما مات عليه، ثم قال: اللهم إني أعتذر إليك مما يقول هؤلاء -يعني المسلمين- وأبرأ إليك مما عزم هؤلاء -يعني المنافقين- ثم شد بسيفه فقاتل حتى قتل (١).\nثم إن رسول الله انطلق إلى الصخرة، وهو يدعو الناس، فأول من عرف رسول الله كعب بن مالك ﵁ فقال: عرفت عينيه تحت المغفر تزهران، فناديت بأعلى صوتي: يا معشر المسلمين، أبشروا هذا رسول الله، فأشار إليّ: أن اسكت (٢) فانحازت إليه طائفة من أصحابه، فلامهم النبي على الفرار، فقالوا: يا رسول الله: فديناك بآبائنا وأمهاتنا، أتانا الخبر بأنك قتلت، فرعبت قلوبنا، فولينا مدبرين فأنزل الله تعالى: ﴿وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ﴾ (٣).\nومحمد هو المستغرق لجميع المحامد؛ لأن الحمد لا يستوجبه إلا\n_________\n(١) أخرج البخاري كتاب المغازي باب غزوة أحد (٤٠٤٨)، ومسلم كتاب الإمارة باب ثبوت الجنة للشهيد (١٩٠٣)، وأحمد في \"المسند\" ٣/ ١٩٤، وابن الأثير في \"أسد الغابة\" ١/ ١٥٥ عن أنس بن مالك - ﵁ - بمعناه، وفيه: (المشركين) بدلًا من (المنافقين) -عند البخاري- وأخرج ابن هشام في \"السيرة النبوية\" ٣/ ٨٣، والبيهقي في \"دلائل النبوة\" ٣/ ٢٤٥ عن ابن إسحاق قال: وحدثني القاسم بن عبد الرحمن بن رافع فذكر نحوه.\n(٢) ذكر ابن هشام في \"السيرة النبوية\" ٣/ ٨٣، عن ابن إسحاق نحوه.\nوانظر: \"البداية والنهاية\" لابن كثير ٤/ ٢٣.\n(٣) ما ذكره الثعلبي منتزع من عدة أخبار في غزوة أحد، ولبعض ما ورد شواهد ذكرها أهل العلم نبهت على بعضها في مواضعها. =","vol":"9","page":301},{"text":"الكامل، والتحميد فوق الحمد فلا يستحقه إلاّ المستولي على الأمر في الكمال، فأكرم الله تعالى نبيه وصفيه باسمين مشتقين من اسم الله تعالى، محمد وأحمد (١)، وفيه يقول حسان بن ثابت ﵁.\nألم تر أن الله أرسل عبده ... ببرهانه والله أعلى وأمجد\nفشق له من اسمه ليجله ... فذو العرش محمودٌ وهذا محمدٌ\nنبي أتانا بعد يأس وفترة ... من الدين والأوثانُ في الأرض تعبد\nفأرسله ضوءًا منيرًا وهاديًا ... يلوح كما لاح الصقيل المهند (٢)\n[٨٩٥] أخبرنا عبد الله بن حامد (٣)، حدثنا أبو جعفر محمد بن عبد الله (٤)،\n_________\n= وانظر: \"البداية والنهاية\" لابن كثير ٤/ ٢٣، \"الدر المنثور\" للسيوطي ٢/ ١٤٣.\n(١) ذكر ابن حجر في \"فتح الباري\" ٦/ ٥٥٥ عن أهل العلم نحوه.\nوانظر: \"الشفا بتعريف حقوق المصطفى\" للقاضي عياض ١/ ٣١١ - ٣١٤.\n(٢) في \"ديوان حسان\" (ص ١٣١) تحقيق عبد الرحمن برقوقي، وليس فيه البيت الأول مع تغير في بعض الألفاظ في الباقي، وفي \"فتح الباري\" لابن حجر ٦/ ٥٥٥، عن أبي طالب يقول: وشق له ولم يذكر غيره.\n(٣) الماهاني الأصبهاني، لم يُذكر بجرح أو تعديل.\n(٤) ابن عبد الواحد الهمداني ثقة.","vol":"9","page":302},{"text":"حدثنا (هاشم بن يونس) (١) حدثنا أبو صالح (٢) قال: حدثني الليث (٣)، حدثني محمد بن عجلان (٤)، عن أبيه العجلان (٥)، عن أبي هريرة (٦) ﵁، عن النبي قالى: \"ألم تروا كيف صرف الله عني لعن قريش وشتمهم، يشتمون مذممًا وأنا محمد\" (٧).\n_________\n(١) كذا في النسخ، وفي \"تهذيب الكمال\" للمزي ١٠/ ٢٢٠: هشام بن يونس القصار، ولم أجده.\n(٢) عبد الله بن صالح أبو صالح كاتب الليث، صدوق، كثير الغلط، ثبت في كتابه.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٤٢٣، \"تهذيب التهذيب\" لابن حجر ٥/ ٢٥٦.\n(٣) الليث بن سعد بن عبد الرحمن الفهمي، الإمام، الثقة.\n(٤) محمد بن عجلان المدني، صدوق، إلا أنه اختلطت عليه أحاديث أبي هريرة.\n(٥) عجلان مولى فاطمة بنت عتبة، المدني، لا بأس به.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٦، \"تهذيب التهذيب\" لابن حجر ٧/ ١٦٢.\n(٦) الصحابي المشهور.\n(٧) [٨٩٥] الحكم على الإسناد:\nفيه من لم أجده وشيخ المصنف لم يُذكر بجرح أو تعديل، وهو صحيح لغيره بالمتابعة.\nالتخريج:\nأخرج الإمام أحمد في \"المسند\" ٢/ ٣٤٠ من طريق الليث به مثله.\nوأخرج البخاري كتاب المناقب باب ما جاء في أسماء رسول الله - ﷺ - (٣٥٣٣)، والحميدي في \"المسند\" ٢/ ٤٨١ (١١٣٦) عن أبي الزناد عن الأعرج عن أبي هريرة مرفوعًا نحوه وفيه متابعة الأعرج وهو عبد الرحمن بن هرمز الثقة الثبت لعجلان ومتابعة أبي الزناد الثقة الفقيه لمحمد بن عجلان.","vol":"9","page":303},{"text":"[٨٩٦] وأخبرنا أبو القاسم يعقوب بن أحمد بن السري (١)، حدثنا أبو بكر محمد بن عبد الله بن يوسف (٢)، حدثنا أبو القاسم عبد الله بن أحمد ابن عامر (٣)، حدثني أبي (٤)، حدثنا علي بن موسى الرضا (٥) حدثني أبي موسى بن جعفر (٦)، حدثني أبي جعفر بن محمد (٧) قال: حدثني أبي محمد بن علي (٨)، حدثني أبي علي بن الحسين (٩)، حدثني أبي الحسين بن علي (١٠) قال: حدثني أبي علي بن أبي طالب (١١) ﵁ قال: قال رسول الله: \"إذا سميتم الولد محمدًا فأكرموه وأوسعوا له في المجلس، ولا تقبحوا له وجهًا، وما من قوم كانت\n_________\n(١) لم أجد له ترجمة.\n(٢) محمد بن عبد الله بن يوسف المحدث، لم يُذكر بجرح أو تعديل.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٥٤، \"معجم البلدان\" لياقوت ٢/ ٤٩٠.\n(٣) حدث بتلك النسخة الموضوعة الباطلة ما تنفك عن وضعه أو وضع أبيه وكان أميًّا. انظر: \"لسان الميزان\" لابن حجر ١/ ٢٩٦، ٣/ ٣٠٥ \"الكشف الحثيث\" لسبط ابن العجمي (ص ٣٧٧).\n(٤) الهامش السابق.\n(٥) أبو الحسن الرضا، صدوق، والخلل ممن روى عنه.\nانظر: \"تقريب التهذيب\" لابن حجر ٢/ ٤٤، \"تهذيب التهذيب\" لابن حجر ٧/ ٣٨٧.\n(٦) الكاظم، صدوق.\n(٧) الهاشمي من ثقات الناس.\n(٨) أبو جعفر الباقر، ثقة، فاضل.\n(٩) ابن علي بن أبي طالب: ثقه، ثبت، عابد، فقيه، فاضل.\n(١٠) ابن أبي طالب ﵄ الصحابي.\n(١١) الصحابي المشهور.","vol":"9","page":304},{"text":"لهم مشورة فحضر معهم من اسمه أحمد أو محمد، فأدخلوه في مشورتهم إلا خير لهم، وما من مائدة وضعت فحضرها من اسمه أحمد أو محمد إلا قدس ذلك المنزل في كل يوم مرتين\" (١).\n[٨٩٧] وأخبرنا أبو بكر الجوزقي (٢)، حدثنا أبو العباس الدغولي (٣)،\n_________\n(١) [٨٩٦] الحكم على الإسناد:\nموضوع.\nالتخريج:\nروى ابن بكير في \"جزئه\" في فضل من اسمه أحمد ومحمد، من طريق أحمد بن عامر بن سليمان الطائي حدثنا علي بن موسى الرضا عن آبائه مرفوعًا نحوه -ذكره السيوطي في \"اللآلئ المصنوعة\" ١/ ٩٤ - ٩٥ وقال: الطائي له عن أهل البيت نسخة باطلة، ورواه الخطيب في \"تاريخ بغداد\" ٣/ ٩٠ - ٩١ من طريق أبي الحسن محمد بن علي بن الحسن العلوي عن آبائه بنحوه، والعلوي كان يجازف في الرواية في آخر عمره، ورواه ابن عدي في \"الكامل\" ٣/ ٨٩١ من حديث ابن عمر مطولًا وقال عقبة: هذا حديث منكر. وانظر: \"الموضوعات\" لابن الجوزي ١/ ٢٣٧، وفي هذا الباب يقول ابن قيم الجوزية في \"المنار المنيف\" (ص ٥٧) (٨٠) وهذا مناقض لما هو معلوم من دينه - ﷺ - أن النار لا يُجار منها بالأسماء والألقاب، وإنما النجاة منها بالإيمان والأعمال الصالحة انتهى. وانظر كذلك (ص ٦١) (٩٣ - ٩٤)، \"الأسرار المرفوعة\" للقاري (ص ٤١٢)، \"اللآلئ المصنوعة\" للسيوطي ١/ ٩٤ - ٩٧.\n(٢) محمد بن عبد الله الخراساني أبو بكر الجَوْزقِيّ الإمام الحافظ المجوّد الثقة.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ٤٩٣، \"طبقات الشافعية الكبرى\" للسبكي ٣/ ١٨٤.\n(٣) محمد بن عبد الرحمن أبو العباس الدَّغوُليّ العلاّمة الحافظ المجوّد. =","vol":"9","page":305},{"text":"حدثنا أبو الأزهر (١)، حدثني أبو النضر (٢)، حدثنا شعبة (٣)، عن حميد الطويل (٤) قال: سمعت أنس بن مالك (٥) ﵁ يقول: كان النبي في السوق، فقال رجل: يا أبا القاسم، فالتفت إليه رسول الله، فقال الرجل: إنما أدعو ذاك. فقال رسول الله: \"تسمّوا باسمي ولا تكنوا بكنيتي\" (٦).\n_________\n= انظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٥٧، \"شذرات الذهب\" لابن العماد الحنبلي ٢/ ٣٠٧.\n(١) أحمد بن الأزهر بن منيع أبو الأزهر، الحافظ، الثبت، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه. انظر: \"سير أعلام النبلاء\" للذهبي ١٢/ ٣٦٣، \"تاريخ بغداد\" للخطيب ٤/ ٣٩.\n(٢) هاشم بن القاسم أبو النضر الليثي، ثقة، ثبت.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ٤/ ٣٣، \"تهذيب الكمال\" للمزي ١٩/ ٢١٤.\n(٣) شعبة بن الحجاج أمير المؤمنين في الحديث.\n(٤) حميد بن أبي حميد -مصغرًا- ثقة مدلس.\n(٥) الصحابي المشهور.\n(٦) [٨٩٧] الحكم على الإسناد:\nصحيح، وقد صرح حميد بالسماع فارتفعت شبهة تدليسه.\nالتخريج:\nأخرج البخاري في \"الأدب المفرد\" ٢/ ٢٩٧ (٨٣٧)، والبيهقي في \"السنن الكبرى\" كتاب الضحايا باب ما يكره أن يتكنى به ٩/ ٣٠٩ من طريق شعبة به بنحوه، وأخرج البخاري في كتاب البيوع باب ما ذكر في الأسواق، (٢١٢٠)، ومسلم كتاب الآداب باب ما يستحب من الأسماء (٢١٣١). عن حميد، عن أنس نحوه.\nوانظر: \"الإحسان بترتيب صحيح ابن حبان\" ١٣/ ١٣٠ (٥٨١٣)، \"المسند\" لأبي يعلى ٦/ ٤٢٠ (٣٧٨٧).","vol":"9","page":306},{"text":"[٨٩٨] وأخبرنا أبو بكر الجوزقي (١)، أخبرنا أبو العباس الدغولي (٢)، حدثنا محمد بن إسماعيل بن سالم (٣)، حدثنا طارق بن عبد العزيز (٤)، حدثنا محمد بن عجلان (٥)، عن أبيه (٦)، عن أبي هريرة ﵁ قال: قال رسول الله: \"لا تجمعوا بين اسمي وكنيتي، أنا أبو القاسم، الله يعطي وأنا أقسم\" (٧) ثم رخص في ذلك لعلي وابنه رحمهما الله تعالى.\n[٨٩٩] أخبرنا أبو بكر الجوزقي (٨)، أنا أبو العباس الدغولي (٩)،\n_________\n(١) محمد بن عبد الله أبو بكر الجوزقي: الإمام، الحافظ، المجوّد، الثقة ..\n(٢) محمد بن عبد الرحمن أبو العباس الدغولي، الحافظ، المجوّد.\n(٣) أبو جعفر: صدوق.\n(٤) العبدي: قال أبو حاتم: ما رأيت بحديثه بأسًا.\nانظر: \"الجرح والتعديل\" ٤/ ٤٨٨، \"لسان الميزان\" لابن حجر ٤/ ٢٠٧.\n(٥) صدوق.\n(٦) عجلان -مولى فاطمة بنت عتبة- لا بأس به.\n(٧) [٨٩٨] الحكم على الإسناد:\nحسن.\nالتخريج:\nأخرج البخاري في \"الأدب المفرد\" ٢/ ٣٠٢ (٨٢٤)، عن الليث، وأحمد في \"المسند\" ٢/ ٤٣٣ عن يحيى القطان، والترمذي في كتاب الأدب باب ما جاء في كراهية الجمع بين اسم النبي - ﷺ - وكنيته (٢٨٤١) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ١٣٢ - ١٣٤ عن سفيان، كلهم عن ابن عجلان به بنحوه، قال الترمذي: هذا حديث حسن صحيح.\n(٨) محمد بن عبد الله أبو بكر الجوزقي، الإمام، الحافظ، المجود، الثقة.\n(٩) محمد بن عبد الرحمن أبو العباس الدَّغولي، الحافظ، المجود.","vol":"9","page":307},{"text":"حدثنا أبو زرعة (١)، حدثنا عبد العزيز بن الخطاب الكوفي (٢)، حدثنا قيس ابن الربيع (٣)، عن ليث (٤)، عن محمد بن نشْر (٥)، عن محمد بن الحنفية (٦) عن علي ﵁ قال: قال رسول: \"إن ولد لك غلام (٧) نحلته اسمي وكنيتي\" (٨).\n_________\n(١) عبد الله بن عبد الكريم أبو زرعة الرازي إمام مشهور.\n(٢) صدوق.\n(٣) صدوق تغير لما كبر، أدخل عليه ابنه ما ليس من حديثه فحدث به. انظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٢٨، \"تهذيب التهذيب\" لابن حجر ٨/ ٣٩١.\n(٤) الليث بن أبي سُليم صدوق اختلط جدًّا ولم يتميز حديثه فترك.\n(٥) محمد بن نشْر الهمداني مؤذن ابن الحنفية، مقبول \"تقريب التهذيب\" لابن حجر ٢/ ٢١٣، \"تهذيب الكمال\" للمزي ١٧/ ٢٨٨.\n(٦) محمد بن علي بن أبي طالب، ثقة عالم.\n\"تقريب التهذيب\" لابن حجر ٢/ ١٩٢، \"الثقات\" للعجلي (ص ٤١٠).\n(٧) في الأصل: مقدم، والمثبت من (س)، (ن).\n(٨) [٨٩٩] الحكم على الإسناد:\nضعيف؛ لأجل قيس والليث.\nالتخريج:\nلم أجد من أخرجه من هذا الوجه، ولكن أخرج البخاري (٨٤٣) والحاكم في \"المستدرك\" ٤/ ٣٠٩، من طريق فطر عن منذر الثوري قال: سمعت محمد ابن الحنفية. فذكر نحوه، وفيه زيادة، قال: قال علي - ﵁ -: فكانت هذِه رخصة لي. وصححه الحاكم ووافقه الذهبي.\nوقال ابن حجر في \"فتح الباري\" ١٠/ ٥٧٣: وسندها قوي، ورواه الترمذي في كتاب الأدب باب: ما جاء في كراهية الجمع بين اسم النبي - ﷺ - وكنيته (٢٨٤٣)، قال الترمذي: هذا حديث صحيح.\nوانظر: \"السنن الكبرى\" للبيهقي ٩/ ٣٠٩.","vol":"9","page":308},{"text":"قوله تعالى: ﴿أَفَإِنْ مَاتَ﴾ على فراشه، ﴿أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ﴾ رجعتم إلى دينكم الأول: الكفر، ﴿وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ﴾ فيرتد عن دينه، ﴿فَلَنْ يَضُرَّ اللَّهَ شَيْئًا﴾، وإنما يضر نفسه ﴿وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ﴾: المؤمنين.\nروى الزهري (١) عن سعيد بن المسيب (٢) عن أبي هريرة ﵁ قال: لما توفي رسول الله - ﷺ -، قام عمر بن الخطاب ﵁ فقال: إن رجالا من المنافقين يزعمون أن رسول الله - ﷺ - توفي، وإن رسول الله - ﷺ - ما مات، ولكنه ذهب إلى ربه كما ذهب موسى بن عمران، فغاب عن قومه أربعين ليلة ثم رجع بعد أن قيل: مات، والله ليرجعن رسول الله - ﷺ -، فليقطعن أيدي رجال وأرجلهم يزعمون أن رسول الله - ﷺ - مات.\nقال (٣): وأقبل أبو بكر ﵁ حتى نزل على باب المسجد حين بلغه الخبر، وعمر ﵁ يكلم الناس، فلم يلتفت على شيء حتى دخل على رسول الله - ﷺ - في بيت عائشة ﵂، ورسول الله - ﷺ - مسجى ببرد حبرة (٤)، فأقبل حتى كشف عن وجهه،\n_________\n(١) محمد بن مسلم بن شهاب الإمام.\n(٢) ابن حزن الإمام.\n(٣) الزيادة من (س)، (ن).\n(٤) البرد الحبرة -بكسر المهملة وفتح الموحدة: نوع من برود اليمن مخططة غالية الثمن.\nانظر: \"فتح الباري\" لابن حجر ٣/ ١١٥، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٢٨.","vol":"9","page":309},{"text":"ثم أكبّ عليه فقبله ثم قال: بأبي أنت وأمي، أما الموتة التي كتبها الله عليك فقد ذقتها، ثم لم تصبك بعدها موتة أبدًا، ثم رد الثوب على وجهه، وخرج -وعمر ﵁ يكلم الناس- فقال: على رسلك (١) يا عمر، فأنصت (٢)، قال: فأبى إلاّ أن يتكلّم، فلمّا رآه أبو بكر ﵁ لا ينصت أقبل على الناس، فلما سمع الناس كلامه أقبلوا عليه وتركوا عمر، فحمد الله وأثنى عليه ثم قال: أيها الناس: من كان يعبد محمدًا فإن محمدًا قد مات، ومن كان يعبد الله فإن الله حي لا يموت، ثم تلا هذِه الآية: ﴿وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ﴾ إلى آخر الآية.\nقال: فوالله كأن الناس لم يعلموا أن هذِه الآية نزلت على رسول الله حتى تلاها أبو بكر الصديق ﵁ يومئذ.\nقال (٣): وأخذها الناس عن أبي بكر ﵁، فإنما هي في أفواههم.\nقال أبو هريرة: قال عمر: والله ما (هو إلاّ أن) (٤) سمعت أبا بكر\n_________\n(١) على رسلك: هينتك.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٣٠٣، \"أساس البلاغة\" للزمخشري ١/ ٢٣١ (رسل).\n(٢) الزيادة من (س)، (ن).\n(٣) الزيادة من (س)، (ن).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"9","page":310},{"text":"يتلوها فعقرت (١) حتى وقعت إلى الأرض ما تحملني رجلاي، وعرفت أن رسول الله قد مات (٢).\n_________\n(١) عقرت: دهشت يقال: عقر الرجل: إذا تحير ودهش \"أساس البلاغة\" للزمخشري ١/ ٤٢٩ (عقر).\n(٢) أخرج ابن هشام في \"السيرة النبوية\" ٤/ ٢٢٧، عن ابن إسحاق عن الزهري به نحوه.\nوله شاهد من حديث عائشة ﵂، فقد أخرج البخاري كتاب الجنائز، باب الدخول على الميت بعد الموت إذا أدرج في أكفانه (١٢٤١) عن الزهري قال: أخبرني أبو سلمة، عن عائشة وابن عباس، وعن الزهري، عن سعيد بن المسيب فذكر نحوه.\nوانظر: \"فتح الباري\" لابن حجر ٨/ ١٤٥، \"البداية والنهاية\" لابن كثير ٥/ ٢٤٢، \"دلائل النبوة\" للبيهقي ٧/ ٢١٥.","vol":"9","page":311},{"text":"<span data-type=\"title\" id=toc-804>١٤٥ </span>- قوله: ﴿وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ﴾\nيعني: ما كان ينبغي لنفس أن تموت.\nوقال الأخفش: اللام في قوله ﴿لِنَفْسٍ﴾ منقولة تقديرها: وما كانت نفس لتموت (١) ﴿إِلَّا بِإِذْنِ اللَّهِ﴾: بعلم الله، وقيل: بأمره (٢)، ﴿كِتَابًا مُؤَجَّلًا﴾ يعني: أن لكل نفس أجلا (هو بالغه) (٣)، ورزقًا هو مستوفيه، لا يقدر أحد على تقديمه ولا تأخيره (٤).\nقال مقاتل (٥): من اللوح المحفوظ، ونصب الكتاب على المصدر، يعني: كتب الله كتابًا مؤجلا (٦) كقوله ﴿وَعْدَ اللَّهِ﴾ (٧)، و﴿رَحْمَةً مِنْ رَبِّكَ﴾ (٨) و﴿صُنْعَ اللَّهِ﴾ (٩) و﴿كِتَابَ اللَّهِ عَلَيْكُمْ﴾ (١٠)، وقيل:\n_________\n(١) في الأصل (وما كان لنفس لتموت) والمثبت من (س)، (ن)، ولم أجد قوله في \"معاني القرآن\" له ١/ ٢٣٤.\n(٢) انظر: \"معاني القرآن\" للزجاج ١/ ٤٧٤، \"التبيان\" للعكبري ١/ ١٥١.\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) انظر: \"معاني القرآن\" للزجاج ١/ ٤٧٤، \"فتح القدير\" للشوكاني ١/ ٣٨٦، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٢٦.\n(٥) انظر قوله في \"تفسيره\" ١/ ٣٠٥ مثله.\n(٦) انظر: \"معاني القرآن\" للزجاج ١/ ٤٧٤، \"التبيان\" للعكبري ١/ ١٥١، معاني القرآن\" للأخفش ١/ ٢٣٤.\n(٧) الروم: ٦.\n(٨) القصص: ٤٦.\n(٩) النمل: ٨٨.\n(١٠) النساء: ٢٤.","vol":"9","page":312},{"text":"هو إغراء (١)، أي: آمنوا بالقدر والمقدور (٢).\n﴿وَمَنْ يُرِدْ ثَوَابَ الدُّنْيَا﴾ يعني: ومن يرد بطاعته الدنيا ويعمل لها، ﴿نُؤْتِهِ مِنْهَا﴾ ما يكون جزاء لعمله، نظيره قوله تعالى: ﴿مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ﴾ (٣) الآية.\nوقال أهل المعاني: الآية مجملة ومعناها: نؤته منها ما نشاء مما قدمناه له (٤) دليله قوله (٥): ﴿مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَنْ نُرِيدُ﴾ (٦)، نزلت في الذين تركوا (٧) المركز (٨) يوم أحد طلبًا للغنيمة (٩).\nقوله: ﴿وَمَنْ يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا﴾ يعني: الذين ثبتوا مع أميرهم عبد الله بن جبير حتى قتلو ﴿وَسَنَجْزِي الشَّاكِرِينَ﴾ أي: الموحدين المطيعين.\n_________\n(١) الإغراء: هو تنبيه المخاطب على أمر محمود ليفعله \"معجم القواعد العربية\" عبد الغني الدقر (٧٣ - ٧٤) و\"الكتاب\" ١/ ٢٥٣.\n(٢) قال ابن عادل الدمشقي في \"اللباب\" ٥/ ٥٧٧: وليس المعنى على ذلك.\nوانظر: \"معاني القرآن\" للأخفش ١/ ٢٣٥، \"معاني القرآن\" للزجاج ١/ ٤٧٤.\n(٣) الشورى: ٢٠.\n(٤) من (س).\n(٥) من (س).\n(٦) الإسراء: ١٨.\n(٧) في الأصل (نزلوا)، والمثبت من (س)، (ن).\n(٨) مطموس في الأصل، والمثبت من (س)، (ن).\n(٩) ذكر الواحدي في \"الوسيط\" ١/ ٥٠٠، مثله.\nوانظر: \"مفاتيح الغيب\" للرازي ٩/ ٢٤، \"جامع البيان\" للطبري ٤/ ١١٥ - ١١٦.","vol":"9","page":313},{"text":"والقراءة بالنون لقوله: ﴿نُؤَتِهِ﴾ (١)، وقرأ الأعمش: (وسيجزي) بالياء، يعني: الله تعالى (٢).\n[٩٠٠] حدثنا أبو عمرو أحمد بن أبي حمدون الفراتي (٣) قراءة عليه في جمادى الأولى سنة اثنتين وتسعين وثلاثمائة، حدثنا أبو محمد عبد الله بن محمد بن يعقوب البخاري (٤) حدثنا أحمد بن محمد بن نعيم (٥) حدثنا يزيد بن هارون (٦) حدثنا يحيى بن سعيد (٧)، أخبرني محمد بن إبراهيم (٨) أنه سمع علقمة بن وقاص الليثي (٩) قال: سمعت عمر بن الخطاب (١٠) ﵁ يقول: سمعت النبي - ﷺ - يقول:\n_________\n(١) في \"المحرر الوجيز\" لابن عطية ٣/ ٣٥٢ عن جمهور الناس.\nوانظر: \"التبيان\" للعكبري ١/ ١٥١، \"اللباب\" لابن عادل الدمشقي ٥/ ٥٧٩.\n(٢) في \"المحرر الوجيز\" لابن عطية: عن الأعمش بالياء في الثلاثة، وذلك على حذف الفاعل لدلالة الكلام عليه ٣/ ٣٥٢.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٢٧، \"فتح القدير\" للشوكاني ١/ ٣٨٦، \"معاني القرآن\" للزجاج ١/ ٤٧٥.\n(٣) لم يُذكر بجرح أو تعديل.\n(٤) لين ضعفوه.\nانظر: \"الإرشاد\" للخليلي ٣/ ٩٧١، \"تاريخ بغداد\" للخطيب ١٠/ ١٢٦.\n(٥) أبو علي الأشندي: لم يُذكر بجرح أو تعديل.\n(٦) السلمي مولاهم، ثقة متقن عابد.\n(٧) الأنصاري أبو سعيد المدني الحجة الثبت.\n(٨) القرشي أبو عبد الله التيمي المدني، ثقة له أفراد.\n(٩) المدني: تابعي ثقة ثبت.\nانظر: \"معرفة الثقات\" للعجلي (ص ٣٤٢)، \"الإرشاد\" للخليلي ١/ ١٨٧.\n(١٠) الصحابي المشهور.","vol":"9","page":314},{"text":"\"الأعمال بالنيات، وإنما لكل امرئ ما نوى، فمن كانت هجرته إلى دنيا يصيبها أو امرأة ينكحها فهجرته إلى ما هاجر إليه\" (١).\n\n<span data-type=\"title\" id=toc-805>١٤٦ </span>- قوله ﷿: ﴿وَكَأَيِّنْ مِنْ نَبِيٍّ﴾.\nقرأ الحسن وأبو جعفر: (كاين)، بغير همز ولا تشديد حيث وقع (٢)، وقرأ مجاهد وابن كثير وشيبة: و(كآئن) ممدودًا مهموزًا مخففًا على وزن (٣) فاعل، وهو اختيار أبي عبيد اعتبارًا بقول أبي بن كعب لزر بن حبيش: كآئن تعد سورة الأحزاب؟ فقال: كذا وكذا آية (٤).\n_________\n(١) [٩٠٠] الحكم على الإسناد:\nضعيف لأجل عبد الله البخاري، وفيه من لم أجده ومن لم يُذكر بجرح أو تعديل، وهو صحيح متفق عليه من غير طريق عبد الله البخاري.\nالتخريج:\nلم أجد من أخرجه من هذِه الطريق.\nولكن أخرج البخاري في كتاب بدء الوحي باب كيف بدأ الوحي (١) ومسلم كتاب الإمارة باب فيمن يقاتل رياء، عن يحيى بن سعيد الأنصاري به نحوه (١٩٠٧)، قال الترمذي: حسن صحيح، وفي أبواب فضل الجهاد، باب فيمن يقاتل رياء وللدنيا (١٦٤٧).\n(٢) في \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٨٩: ابن كثير وأبو جعفر حيث وقع، ووافقهما الحسن ما عدا الحج.\n(٣) الزيادة من (س)، (ن).\n(٤) في \"الحجة\" لابن فارس ٣/ ٨٠، عن ابن كثير وحده، وكذلك في \"الحجة\" لابن زنجلة (ص ١٧٤) ومن غير نسبة في \"الحجة\" لابن خالويه (ص ١١٤)، وقول أبي بن كعب ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١١٣ عن زر عنه بلفظ: (كم تعدون).","vol":"9","page":315},{"text":"وقرأ (ابن محيصن) (١): (وكآيٍ) ممدودًا بغير نون، والصحيح عنه: و(كأين) على وزن وكعين (٢).\nوقرأ الباقون: ﴿وَكَأَيِّن﴾ مشددًا بوزن كعيّن، وهي لغة قريش، واختيار أبي حاتم (٣)، وكلها لغات معروفة بمعنى واحد (٤)، وأنشد المفضل (٥):\nوكائن ترى في الحيّ من ذي قرابة ... وغيران يدعو ويله من حذاريا (٦)\nوقال في التشديد:\n_________\n(١) ساقطة من الأصل والمثبت من (س)، (ن).\n(٢) في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٢٨، عن ابن محيصن، وكذلك في \"البحر المحيط\" لأبي حيان ٣/ ٧٨.\nوانظر: \"التبيان\" للعكبري ١/ ١٥١ - ١٥٢.\n(٣) انظر: \"المحتسب\" لابن جني ١/ ١٧٠ - ١٧٣.\n(٤) المشهور: (كأيِّن) بهمز الألف وتشديد الياء، وبمد الألف وتخفيف الياء، قال الطبري في: وهما قراءاتان مشهورتان في قراءة المسلمين، ولغتان معروفتان لا اختلاف في معناهما وشهرتهما في كلام العرب. انتهى مختصرًا.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٢٨، \"الحجة\" لابن خالويه (ص ١١٤).\n(٥) المفضل بن سلمة الضبي الإمام اللغوي النحوي، كان فهمًا فاضلًا.\n(٦) لم أجده. وشطره الأول في \"مفاتيح الغيب\" للرازي ٩/ ٢٥ عن المفضل، وفي \"اللباب\" لابن عادل الدمشقي ٥/ ٥٨٠.","vol":"9","page":316},{"text":"وكأيِّن من أناس لم يزالوا ... أخوهم فوقهم وهُمُ كرام (١) (٢)\nوجمع الآخر بين اللغتين فقال:\nكأين أَبَدْنا من عدوٍّ بعزِّنا ... وكائن أجرنا من ضعيف وخائف (٣) (٤)\nومعناه: وكم، وهي: كاف التشبيه ضمت إلى (أي) الاستفهام، ولم تقع للتنوين صورة في الخط إلاّ في هذا الحرف خاصة (٥).\n﴿قَاتَلَ مَعَهُ﴾.\nقرأ ابن كثير ونافع وأبو عمرو ويعقوب: ﴿قُتِلَ﴾، وهي قراءة ابن عبالس واختيار أبي حاتم (٦)، وقرأ الباقون: ﴿قَاتَلَ﴾، وهي قراءة ابن\n_________\n(١) لم أهتد إلى قائله.\nوانظر: \"الحجة\" لابن فارس ٣/ ٨٠.\n(٢) كذا، والرواية في المصادر: كأين في المعاشر من أناس. والشاهد في \"معاني القرآن\" للزجاج ١/ ٤٧٦، و\"النكت في القرآن\" للمجاشعي (مخطوطة: لوحة ٢٢/ ب/ مكتبة ابن باز) \"الدر المصون\" للسمين الحلبي ٣/ ٤٢٢.\n(٣) لم أهتد إلى قائله.\n(٤) الشاهد في \"الجامع لأحكام القرآن\" للقرطبي (٤/ ٢٢٨) غير منسوب.\n(٥) انظر: \"معاني القرآن\" للزجاج ١/ ٤٧٥، \"الدر المصون\" للسمين الحلبي ٣/ ٤٢١، \"الحجة\" للفارسي ٣/ ٨١، \"الوسيط\" للواحدي ١/ ٥٠٠، \"إعراب القراءات السبع\" لابن خالويه ١/ ١٢٠، \"فتح القدير\" للشوكاني ١/ ٣٨٦.\n(٦) في \"الحجة\" للفارسي ٣/ ٨٢، عن ابن كثير وأبي عمرو ونافع.\nوانظر: \"السبعة\" لابن مجاهد (ص ٢١٧)، \"الحجة\" لابن زنجلة (ص ١٧٥)، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٨٩، \"جامع البيان\" للطبري ٤/ ١١٦.","vol":"9","page":317},{"text":"مسعود، واختيار أبي عبيد (١).\nفمن قرأ: ﴿قَاتَلَ﴾، فلقوله: ﴿فَمَا وَهَنُوا﴾ الآية، ويستحيل وصفهم بأنهم لم يهنوا بعدما قتلوا، ولقول سعيد بن جبير (٢): ما سمعنا أن نبيًّا قط قتل في القتال.\nقال أبو عبيد: إن الله تعالى إذا حمد من قاتل كان من قُتل داخلًا فيه، وإذا حمد من قُتل خاصة لم يدخل فيه غيرهم، فقاتل أعم (٣)، ومن قرأ: ﴿قُتِلَ﴾، فله ثلاثة أوجه:\nأحدها: أن يكون القتل واقعًا على النبي - ﷺ - وحده وحينئذ يكون تمام الكلام عند قوله: ﴿قُتِلَ﴾، ويكون في الآية إضمار معناه (٤): ومعه ربيون كثير، كما تقول: قُتل الأمير معه جيش عظيم، أي: ومعه جيش عظيم، وتقول: خرجت معي تجارة، أي: ومعي.\nوالوجه الثاني: أن يكون القتل نال النبي ومن معه من المؤمنين، ويكون وجه الكلام: قتل بعض من كان معه، تقول العرب: قتلنا بني\n_________\n(١) في \"جامع البيان\" للطبري ٤/ ١١٦ قراءة الحجاز والكوفة، وفي \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٣: ابن عامر وابن مسعود.\nوانظر: \"المحتسب\" لابن جني ١/ ١٧٣، \"التبيان\" للعكبري ١/ ١٥٢ - ١٥٣، \"المحرر الوجيز\" لابن عطية ٣/ ٣٥٧.\n(٢) انظر قوله في \"المحرر الوجيز\" لابن عطية ٣/ ٣٥٨، وزاد عن الحسن.\n(٣) في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٣٠ عن أبي عبيد مثله.\nوانظر: \"الكشاف\" للزمخشري ١/ ٦٣٨.\n(٤) الزيادة من (س)، (ن).","vol":"9","page":318},{"text":"تميم وبني فلان، وإنما قتلوا بعضهم، ويكون قوله: ﴿فَمَا وَهَنُوا﴾ راجعًا إلى الباقين الذين لم يقتلوا (١).\nوالوجه الثالث: أن يكون القتل للربيين (٢) لا غير (٣).\nوقوله (٤): ﴿رِبِّيُّونَ كَثِير﴾.\nقرأ ابن مسعود وأبو رجاء والحسن وعكرمة: (ربيون) بضم الراء، وهي لغة تميم (٥)، وقرأ الباقون: بالكسر وهي اللغة الفاشية (٦)، والربيون: جمع الربة، وهي: الفرقة (٧)، قال ابن عباس ومجاهد\n_________\n(١) قال القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٢٩: وهذا القول أشبه بنزول الآية وأنسب.\nانظر: \"شرح الهداية\" للمهدوي ١/ ٢٣٣.\n(٢) في الأصل: (للربانيين)، والمثبت من (س)، (ن).\n(٣) انظر: \"معاني القرآن\" للأخفش ١/ ٤٢٣، \"الكشاف\" للزمخشري ١/ ٦٣٨، \"اللباب\" لابن عادل الدمشقي ٥/ ٥٨٧، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٥٩.\n(٤) الزيادة من (س)، (ن).\n(٥) في \"المحرر الوجيز\" لابن عطية ٣/ ٣٦٠: عن علي بن أبي طالب - ﵁ -، وابن مسعود، وابن عباس، وعكرمة، والحسن، وأبي رجاء، وعمرو بن عبيد، وعطاء بن السائب، وهي لغة تميم في \"المحتسب\" لابن جني ١/ ١٧٣.\n(٦) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٣٦٠: وكلها لغات.\nوانظر: \"المحتسب\" لابن جني ١/ ١٧٣، \"فتح القدير\" للشوكاني ١/ ٣٨٦.\n(٧) قال القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٣٠: وهو أعرف في اللغة.\nوانظر: \"جامع البيان\" للطبري ٤/ ١١٧.","vol":"9","page":319},{"text":"وقتادة والربيع والسدي: جموع كثيرة (١)، قال حسان بن ثابت الأنصاري:\nوإذا معشر تجافوا عن الحق حملنا عليهم ربيّا (٢)\nوقال ابن مسعود: الربيون: الألوف (٣)، وقال الضحاك: الربية الواحدة: ألف.\nوقال الكلبي: الواحدة عشرة آلاف، وقال الحسن: علماء فقهاء صبراء، وقال ابن زيد: هم الأتباع، والربانيون: هم الولاة، والربيون: الرعية (٤) وقال بعضهم هم (٥) الذين يعبدون الرب، والعرب تنسب الشيء إلى الشيء فتغير حركته، كما تقول: بصري منسوب إلى البصرة، فكذلك ربيون منسوب إلى الرب (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٤/ ١١٨، ١١٩، \"المحرر الوجيز\" لابن عطية ٣/ ٣٦٠، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٣٠، \"اللباب\" لابن عادل الدمشقي ٥/ ٥٨٧.\n(٢) لم أجده في \"ديوان حسان\" المطبوع، وذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٣٠ عن حسان مثله.\n(٣) في \"جامع البيان\" للطبري ٤/ ١١٧ عن ابن مسعود مثله.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٦٠.\n(٤) في \"اللباب\" لابن عادل الدمشقي ٥/ ٥٨٧ عن الضحاك مثله، وفي \"المحرر الوجيز\" لابن عطية ٣/ ٣٦٠ عن الكلبي مثله، وعن الحسن بن أبي الحسن نحوه، وفي \"جامع البيان\" للطبري ٤/ ١١٩ عن ابن زيد نحوه.\n(٥) الزيادة من (ن).\n(٦) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٣٦١: وفي هذا نظر، وقد نسب إلى بعض =","vol":"9","page":320},{"text":"وقال بعضهم: مطيعون منيبون إلى الله تعالى (١).\n﴿فَمَا وَهَنُوا لِمَا أَصَابَهُمْ فِي سَبِيلِ اللَّهِ وَمَا ضَعُفُوا﴾\nقراءة العامة: ﴿وَهَنُوا﴾ بفتح الهاء (٢)، وقرأ قعنب (وأبو) (٣) السمال العدوي بكسر الهاء (٤).\nفمن فتحه فهو من: وهَنَ يَهنِ وَهْنا، مثل (٥): وعد يعد وعدا، قاله المبرد وأنشد في ذلك:\nإن القداح إذا اجتمعن فرامها ... بالكسر ذو جلد وبطش أيد\n_________\n= نحوي البصرة كما في \"جامع البيان\" للطبري ٤/ ١١٧.\nوانظر: \"معاني القرآن\" للأخفش ١/ ٢٣٥، \"معاني القرآن\" للزجاج ١/ ٤٧٦.\n(١) في \"المحرر الوجيز\" لابن عطية ٣/ ٣٦١ من غير نسبة.\nوانظر: \"التبيان\" للعكبري ١/ ١٥٣، \"فتح القدير\" للشوكاني ١/ ٣٨٦.\n(٢) الجمهور على ﴿وَهَنُواْ﴾ بفتح الهاء.\nانظر: \"التبيان\" للعكبري ١/ ١٥٣، \"الدر المصون\" للسمين الحلبي ٣/ ٤٣١.\n(٣) وردت في جميع النسخ: (وأبو) بزيادة الواو، والصحيح عدمها ولعلها تصحيف من الناسخ، فهو قعنب بن أبي قعنب أبو السمال العدوي البصري، له اختيار في القراءة شاذ عن العامة.\nوانظر: \"الغاية في القراءات العشر\" لابن مهران الأصبهاني ٢/ ٢٧.\n(٤) زاد ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٢٢): أبا نهيك الأسديّ والحسن، وفي \"اللباب\" لابن عادل الدمشقي ٥/ ٥٨٨: الأعمش.\nوانظر: \"المحتسب\" لابن جني ١/ ١٧٤، \"إعراب القراءات الشواذ\" للعكبري ١/ ١٥٣.\n(٥) من (س).","vol":"9","page":321},{"text":"عزّت ولم تُكسَرْ وإن هي بُددت ... فالوهن والتكسير للمتبدد (١)\nومن كسر فهو من: وَهِنَ يهِن، مثل: وَرِمَ يرم، قاله أبو حاتم (٢).\nوقال الكسائي: هو من: وَهِنَ يوهن وَهَنا، مثل: وجل يوجل وجلا، قال الشاعر (٣):\nطلب المعاش مفرق بين الأحبة والوطن ... ومصيِّر الجلد الجليد إلى الضراعة والوهن (٤)\nومعنى الآية: فما ضعفوا عن الجهاد لما نالهم من ألم الجراح، وقتل الأصحاب، وما عجزوا لقتل نبيهم (٥).\n_________\n(١) لم أجد قول المبرد في \"المقتضب\" و\"الكامل\" المطبوعين، ولم أجد من أشار إلى قوله فيما اطلعت عليه من كتب، ولم أجد من ذكر البيتين المستشهد بهما في مادة (وهن).\nوانظر: \"معجم مقاييس اللغة\" لابن فارس ٦/ ١٤٩، \"العين\" للخليل ٤/ ٩٢، \"تاج العروس\" للزبيدي ١٨/ ٥٧٩ (وهن).\n(٢) انظر: \"المحتسب\" لابن جني ١/ ١٧٤، \"الفتوحات الإلهية\" للجمل ١/ ٣٢٢، \"إعراب القراءات الشواذ\" للعكبري ١/ ١٥٣.\n(٣) لم أجده.\n(٤) لم أجده.\nوانظر: \"الدر المصون\" للسمين الحلبى ٣/ ٤٣١، \"جمهرة اللغة\" لابن دريد ٢/ ٩٩٦ (وهن).\n(٥) انظر: \"الوسيط\" للواحدي ١/ ٥٠١، \"معاني القرآن\" للزجاج ١/ ٤٩٠، \"معاني القرآن\" للأخفش ١/ ٢٣٥.","vol":"9","page":322},{"text":"﴿وَمَا ضَعُفُوا وَمَا اسْتَكَانُوا﴾\nقال قتادة (١) والربيع (٢) يعني: وما ارتدوا عن بصيرتهم (٣) ودينهم، ولكنهم قاتلوا على ما قاتل عليه نبيّهم حتى لحقوا بالله تعالى.\nوقال السدي (٤)؛ - وما ذلُّوا، وقال عطاء (٥): وما تضرعوا، وقال مقاتل (٦): وما استسلموا وما خضعوا لعدوهم.\nوقال أبو العالية (٧): وما جبنوا، وقال المفضل والقتيبي (٨): وما خشعوا، ومنه أخذ المسكين لذله وخضوعه (٩).\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٨١، والطبري في \"جامع البيان\" ٤/ ١١٩ عنه نحوه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ١١٩ عنه نحوه.\n(٣) ورد في جميع النسخ (نصرتهم)، قال الشيخ أحمد شاكر: وهو خطأ لا معنى له، والصواب: (بصيرتهم)، والبصيرة: عمَيدة القلب. انتهى بتصرف.\nانظر: \"جامع البيان\" للطبري ٤/ ١١٩ هامش (١)، (٢).\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٨٢ والطبري في \"جامع البيان\" ٤/ ١١٩ - ١٢٠ عنه مثله وأطول.\n(٥) ذكر البغوي في \"معالم التنزيل\" ٢/ ١١٧ عن عطاء مثله.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٥٩٠.\n(٦) ينظر قوله في \"تفسيره\" ١/ ٣٠٦ نحوه.\n(٧) ذكر البغوي في \"معالم التنزيل\" ٢/ ١١٧ عن أبي العالية مثله.\nوانظر: \"معاني القرآن\" للفراء ١/ ٢٣٧، \"بحر العلوم\" للسمرقندي ١/ ٣٠٦.\n(٨) ينظر قول ابن قتيبة في كتابه: \"تفسير غريب القرآن\" (ص ١١٣): نحوه.\n(٩) كل ما ذكر تحتمله الآية؛ حيث يدور معناها على الخضوع والذلة، فهم مع ما أصابهم من وهن لم يمنعهم من مجاهدة المشركين.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ٦٩٢، \"لسان العرب\" لابن منظور =","vol":"9","page":323},{"text":"وهو مفعيل منه، مثل: معطير من العطر، ومنديل من الندل، وهو: دفعه من واحد إلى آخر، وأصل الندل: السّوق (١)، ولكنهم صبروا على أمر ربهم وطاعة نبيّهم، وجهاد عدوهم، ﴿وَاللَّهُ يُحِبُّ الصَّابِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-806>١٤٧ </span>- قوله ﷿: ﴿وَمَا كَانَ قَوْلَهُمْ﴾\nقرأ الحسن وابن أبي إسحاق: (قولهم) بالرفع على اسم كان، وخبره في قوله: ﴿إِلَّا أَنْ قَالُوا﴾ (٢).\nوقرأ الباقون بالنصب على خبر كان، والاسم في (٣): ﴿أَنْ قَالُوا﴾، تقديره: وما كان قولهم إلاّ قولهم، كقوله: ﴿وَمَا كَانَ جَوَابَ قَوْمِهِ﴾ (٤)، ﴿مَا كَانَ حُجَّتَهُمْ﴾ (٥) ونحوها (٦)، ومعنى الآية: وما كان\n_________\n= ٦/ ٣١٤ - ٣١٦ (سكن)، \"الكشاف\" للزمخشري ١/ ٦٣٨، \"بحر العلوم\" للسمرقندي ١/ ٣٠٦.\n(١) انظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ٣١٢ (ندل)، \"الكتاب\" لسيبويه ١/ ١١٦، \"شمس العلوم\" لنشوان بن سعيد الحميري ١٠/ ٦٥٣٥ (الندل).\n(٢) قال أبو البقاء العكبريّ في \"التبيان\" ١/ ١٥٣: الجمهور على فتح اللّام، على أن اسم كان ما بعد (إلاّ) وهو أقوى.\nوانظر: \"معاني القرآن\" للأخفش ١/ ٢٣٥، \"بحر العلوم\" للسمرقندي ١/ ٣٠٦، \"المحرر الوجيز\" لابن عطية ٣/ ٣٦٣.\n(٣) الزيادة من (س)، (ن).\n(٤) الأعراف: ٨٢ ﴿وَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا﴾.\n(٥) الجاثية: ٢٥ ﴿مَا كَانَ حُجَّتَهُمْ إِلَّا أَنْ قَالُوا﴾.\n(٦) انظر: \"جامع البيان\" للطبري ٤/ ١٢١، \"إعراب القراءات الشواذ\" للعكبري ١/ ١٥٣، \"معاني القرآن\" للأخفش ١/ ٢٣٥، \"معاني القرآن\" للزجاج ١/ ٤٩١.","vol":"9","page":324},{"text":"قولهم عند (١) قتل نبيّهم إلاّ أن قالوا: ﴿رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا﴾، يعني: خطايانا الكبار، وأصله: مجاوزة الحد (٢)، ﴿وَثَبِّتْ أَقْدَامَنَا﴾ كي لا تزول ﴿وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ﴾، فهلا عملتم وقلتم مثل ذلك يا أصحاب محمد (٣).\n\n<span data-type=\"title\" id=toc-807>١٤٨ </span>- ﴿فَآتَاهُمُ اللَّهُ﴾\nقرأ الجحْدري (٤): (فأثابهم الله) (٥) من الثواب، ﴿ثَوَابَ الدُّنْيَا﴾ النصر والغنيمة، ﴿وَحُسْنَ ثَوَابِ الْآخِرَةِ﴾: الأجر والجنة، ﴿وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ﴾.\n_________\n(١) في الأصل: (عن)، والمثبت من (س).\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ١٢٠، \"الوسيط\" للواحديّ ١/ ٥٠٢، \"أساس البلاغة\" للزمخشري ١/ ٢٩٤ (سرف).\n(٣) انظر: \"بحر العلوم\" للسمرقندي ٦/ ٣٠١، \"الكشاف\" للزمخشري ١/ ٦٣٨، \"المحرر الوجيز\" لابن عطية ٣/ ٣٦٣ - ٣٦٤.\n(٤) عاصم بن أبي الصباح الجحْدريّ: قراءته فيها مناكير.\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٣٤٩ \"لسان الميزان\" لابن حجر ٣/ ٢٢٠.\n(٥) في \"البحر المحيط\" لأبي حيان ٣/ ٨١، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٣١: الجَحْدريّ.\nوانظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ١٥٣.","vol":"9","page":325},{"text":"<span data-type=\"title\" id=toc-808>١٤٩ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا الَّذِينَ كَفَرُوا﴾\nيعني: اليهود والنصارى، وقال علي بن أبي طالب ﵁: يعني: المنافقين، في قولهم للمؤمنين عند الهزيمة: ارجعوا إلى إخوانكم، وادخلوا في دينهم (١). ﴿يَرُدُّوكُمْ عَلَى أَعْقَابِكُمْ﴾: يرجعوكم إلى أول أمركم: الشرك بالله، ﴿فَتَنْقَلِبُوا خَاسِرِينَ﴾ فتنصرفوا مغبونين،\n\n<span data-type=\"title\" id=toc-809>١٥٠ </span>- ثم قال ﷿ ﴿بَلِ اللَّهُ مَوْلَاكُمْ﴾:\nناصركم وحافظكم على دينكم، ﴿وَهُوَ خَيْرُ النَّاصِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-810>١٥١ </span>- قوله ﷿: ﴿سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ﴾\nقال السدي: لما ارتحل أبو سفيان والمشركون يوم أحد متوجهين نحو مكة، انطلقوا حتى بلغوا بعض الطريق، ثم إنهم ندموا وقالوا: بئس ما صنعنا قتلناهم حتى إذا لم يبق منهم إلاّ الشريد تركناهم، ارجعوا فاستأصلوهم.\nفلما عزموا على ذلك، قذف الله تعالى في قلوبهم الرعب حتى رجعوا عمّا همّوا به، وستأتي هذِه القصة بتمامها إن شاء الله تعالى - فأنزل الله تعالى فيها: ﴿سَنُلْقِي﴾ (٢).\n_________\n(١) ذكر الزمخشريّ في \"الكشاف\" ١/ ٦٣٩ والألوسيّ في \"روح المعاني\" ٤/ ٨٧ عن عليّ مثله، قال ابن عطيّة في \"المحرر الوجيز\" ٣/ ٣٦٥: ثم اللفظ يقتضى كل كافر كان في ذلك الوقت ويكون إلى يوم القيامة، نهى الله المؤمنين عن طاعتهم. وانظر: \"جامع البيان\" للطبري ٤/ ١٢٢، ١٢٣.\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ١٢٤ عن السدي نحوه وأطول، وإسناده مرسل. =","vol":"9","page":326},{"text":"قرأ أيوب السختيانيّ (١): (سيلقي) بالياء (٢)، يعني: الله تعالى، لقوله ﴿بَلِ اللَّهُ مَوْلَاكُمْ﴾، وقرأ الباقون: ﴿سَنُلْقِي﴾ بالنون على التعظيم (٣)، أي: سنقذف، ﴿فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ﴾ أي: الخوف.\n(وثقّل عينه) (٤): أبو جعفر، وابن عامر، والكسائي، ويعقوب (٥)، وهو اختيار أبي عبيد، وأبي حاتم (٦)، وخففه الآخرون (٧) ﴿بِمَا أَشْرَكُوا بِاللَّهِ﴾، وهو ما المصدر تقديره: بإشراكهم بالله، ﴿مَا لَمْ\n_________\n= وانظر: \"الوسيط\" للواحدي (ص ١٢٩)، \"أسباب النزول\" للواحدي (ص ٩٢ -\n٩٣)، \"الكشاف\" للزمخشري ١/ ٦٣٩.\n(١) أيوب بن كيسان السختيانيّ أبو بكر البصري، ثقة ثبت حجة.\n(٢) في \"مختصر في شواذ القرآن\" لابن خالويه (٢٢)، \"البحر المحيط\" لأبي حيان ٣/ ٧٧: عن أيوب، ومن غير نسبة في \"إعراب القراءات الشواذ\" للعكبري ١/ ١٥٣.\n(٣) قال ابن عادل الدمشقي في \"اللباب\" ٥/ ٥٩٤: الجمهور: بنون العظمة.\nوانظر: \"البحر المحيط\" لأبي حيان ٣/ ٨٣، \"فتح القدير\" للشوكاني ١/ ٣٨.\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) في \"اللباب\" لابن عادل الدمشقي ٥/ ٥٩٤، و\"المحرر الوجيز\" لابن عطية ٣/ ٣٦٦: ابن عامر والكسائي وأبو جعفر ويعقوب: (الرُّعُب) و(رُعُبًا) بضم العين، والباقون بالإسكان.\n(٦) انظر: \"الحجة\" لابن زنجلة (ص ١٧٦)، \"السبعة\" لابن مجاهد (ص ٢١٧)، \"شرح طيبة النشر\" لابن الجزري ٤/ ١٧٠، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٦٠.\n(٧) قال الواحديّ في \"الوسيط\" ١/ ٥٠٣: والتخفيف والتثقيل، فيه لغتان.","vol":"9","page":327},{"text":"يُنَزِّلْ بِهِ سُلْطَانًا﴾ حجة وبيانا وعذرًا وبرهانًا (١).\nثم أخبر عن مصيرهم فقال: ﴿وَمَأْوَاهُمُ النَّارُ وَبِئْسَ مَثْوَى الظَّالِمِينَ﴾ مقام الكافرين.\n\n<span data-type=\"title\" id=toc-811>١٥٢ </span>- قوله ﷿: ﴿وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ﴾\nقال محمد بن كعب القرظيّ: لمّا رجع رسول الله - ﷺ - وأصحابه إلى المدينة، وقد أصابهم ما أصابهم بأحد، قال ناس من أصحابه: من أين أصابنا؟ !، وقد وعدنا الله النصر، فأنزل الله تعالى: ﴿وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ﴾ (٢)، والذي وعد بالنصر والظفر، وهو قوله تعالى: ﴿بَلَى إِنْ تَصْبِرُوا وَتَتَّقُوا﴾ الآية، وقول رسول الله - ﷺ - للرماة: \"لا تبرحوا مكانكم (٣) فإنا لا نزال غالبين ما ثبتم مكانكم\" (٤).\nوالصدق يتعدى إلى مفعولين كالمنع والغضب (٥) ونحوهما (٦).\n_________\n(١) قال الواحديّ في \"الوسيط\" ١/ ٥٠٣: في قول جميع المفسرين، حجة وبرهانًا.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٥٩٦.\n(٢) ذكر الواحدى فى \"أسباب النزول\" (ص ١٢٩) عن القرظي مثله.\n(٣) زيادة من (س)، (ن).\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ١٢٥ عن السدي نحوه وأطول.\nوانظر: \"المغازي\" للواقدي ١/ ٢٢٤.\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) يتعدى بنفسه وبالحرف.\nانظر: \"روح المعاني\" للألوسي ٤/ ٨٩، \"اللباب\" لابن عادل الدمشقي ٥/ ٥٩٧.","vol":"9","page":328},{"text":"وقوله (١): ﴿إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ﴾.\nوذلك أن رسول الله - ﷺ - جعل أحدًا خلف ظهره، واستقبل المدينة وجعل عَتْبَان (٢)، وهو جبل عن يساره، وأقام عليه الرماة، وأمّر عليهم عبد الله بن جبير ﵁، وقال لهم: احموا ظهورنا، فإن رأيتمونا قد غنمنا فلا تشركونا، وإن رأيتمونا نقتل فلا تنصرونا.\nوأقبل المشركون وأخذوا في القتال، فجعل الرماة يرشقون خيل المشركين بالنبل، والمسلمون يضربونهم بالسيوف، حتى ولوا هاربين، وانكشفوا منهزمين، فذلك قوله: ﴿إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ﴾ (٣)، أي: تقتلونهم قتلا ذريعًا شديدًا، قال الشاعر (٤):\nحسسناهم بالسيف حسًّا فأصبحت ... بقيتهم وقد شردوا وتبددوا (٥).\nوقال أبو عبيدة (٦): الحسّ: الاستئصال بالقتل، يقال: جراد\n_________\n(١) زيادة من (س).\n(٢) انظر: \"معجم ما استعجم\" للبكريّ ٢/ ٩١٩، (١٢٩٦).\n(٣) ما ذكره الثعلبيّ جزء من وقائع غزوة أحد كما في \"صحيح البخاري\" في كتاب المغازي في باب غزوة أحد (٤٠٤٣)، \"المستدرك\" للحاكم ٢/ ٣٢٤، \"جامع البيان\" للطبري ٤/ ١٢٧.\n(٤) لم أجد من ميّزه.\n(٥) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٣٥، وأبو حيّان في \"البحر المحيط\" ٣/ ٧١، والشوكاني في \"فتح القدير\" ١/ ٣٨٩، وا بن عادل الدمشقيّ في \"اللباب\" ٥/ ٥٩٧ البيت الشعري، ولم ينسبوه لأحد.\n(٦) انظر قول أبي عبيدة في \"مجاز القرآن\" ١/ ١٠٥.","vol":"9","page":329},{"text":"محسوس: إذا قتله البرد، وسنة حسوس: إذا أتت على كل شيء، قال رؤبة (١).\nإذا تشكوا سنة حسوسًا ... تأكل بعد الأخضر اليبيسا (٢)\n(قوله تعالى) (٣): ﴿حَتَّى إِذَا فَشِلْتُم﴾ قال بعض (٤) أهل المعاني: يعني: إلى أن فشلتم، جعلوا (حتى) غاية، بمعنى: إلى، وحينئذ لا جواب له (٥).\nوقال الآخرون: هو بمعنى: فلما، وفي الكلام تقديم وتأخير، والواو في قوله ﴿وَتَنَزَغتُمْ﴾ مقحمة زائدة (٦).\n_________\n(١) رؤبة بن العجاج أبو الجحاف كان شاعرًا مجيدًا.\nانظر: \"طبقات فحول الشعراء\" لابن سلاّم ٢/ ٧٦١، \"الشعر والشعراء\" لابن قتيبة (ص ٤٩٥).\n(٢) انظر البيت في \"ديوان رؤبة\" (ص ٧٢)، \"مجاز القرآن\" لأبي عبيدة ١/ ١٠٥، \"لسان العرب\" لابن منظور ٦/ ٥٢ (حسس).\nوانظر \"الزاهر\" للأنباري ١/ ٣٣١، \"الوسيط\" للواحدي ١/ ٥٠٤، \"أساس البلاغة\" للزمخشري (ص ١٢٥) (حسس)\n(٣) زيادة من (س).\n(٤) زيادة من (س)، (ن).\n(٥) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٣٧٠: والأظهر الأقوى أن (إذا) على بابها تحتاج إلى الجواب. وانظر: \"إملاء ما من به الرحمن\" للعكبري ١/ ١٥٤، \"الدر المصون\" للسمين الحلبي ٣/ ٤٣٦.\n(٦) انظر: \"البحر المحيط\" لأبي حيان ٣/ ٧٩ \"اللباب\" لابن عادل الدمشقي ٥/ ٥٩٨ \"الكشاف\" للزمخشري ١/ ٤٧١.","vol":"9","page":330},{"text":"ونظم الآية: حتى إذا تنازعتم في الأمر وعصيتم فشلتم، أي: جبنتم (١) وضعفتم، ومعنى التنازع: الاختلاف، وأصله: من نزع القوم الشيء بعضهم من بعض (٢).\nوكان اختلافهم أن الرماة تكلموا حين انهزم المشركون وقالوا: قد انهزم القوم فما مقامنا، وقال بعضهم، لا نجاوز أمر رسول الله - ﷺ -، فثبت عبد الله بن جبير ﵁ في نفر يسير دون العشرة، وانطلق الباقون ينتهبون.\nفلما نظر خالد بن الوليد وعكرمة بن أبي جهل إلى ذلك: حملوا على الرماة فقتلوا عبد الله بن جبير وأصحابه ﵃، وأقبلوا على المسلمين، وحالت الريح فصارت دبورًا، بعد أن كانت صبا (٣)، وانتقضت صفوف المسلمين، واختلطوا، فجعلوا يقتتلون على غير شعار، يضرب بعضهم بعضًا ما يشعرون من الدهش (٤)\n_________\n(١) مطموس فى الأصل، والمثبت من (س)، (ن).\n(٢) انظر: \"الوسيط\" للواحدي ١/ ٥٠٤، \"الكشاف\" للزمخشري ١/ ٦٤١، \"المحرر الوجيز\" لابن عطية ٣/ ٣٧١.\n(٣) دَبَرَت الريح: تَحولت، وهي أخبث الرياح، والصبا: الريح تستقبل القبلة، تقابل: الدبور.\nانظر: \"تاج العروس\" للزبيدي ٦/ ٣٨٦ (دبر)، ١٩/ ٥٩١ (صبو)، \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ٢٩٩ (دبر)، ٨/ ٢٠٤ (صبو).\n(٤) الدهّش: ذهاب العقل من الذهل.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٣/ ٣٨٩ (دهش)، \"تاج العروس\" للزبيدي ٩/ ١١٨ (دهش).","vol":"9","page":331},{"text":"ونادى إبليس -لعنه الله- ألا إن محمدًا قد قتل، فكان ذلك سبب هزيمة المسلمين (١).\n﴿مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ﴾: يا معشر المؤمنين، وهو: الظفر والغنيمة. ﴿مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا﴾ يعني: الذين تركوا المركز وأقبلوا على النهب، ﴿وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ﴾: يعني: الذين ثبتوا مع عبد الله بن جبير حتى قتلوا (٢).\nقال عبد الله بن مسعود ﵁: ما شعرنا أن أحدًا من أصحاب رسول الله - ﷺ - يريد الدنيا وعرضها حتى كان يوم أحد، ونزلت هذِه الآية (٣).\n﴿ثُمَّ صَرَفَكُمْ عَنْهُمْ﴾ أي: ردكم عنهم بالهزيمة، ﴿لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنْكُمْ﴾ فلم يستأصلكم (٤) بعد المعصية والمخالفة، قاله أكثر المفسرين (٥)،\n_________\n(١) انظر تفصيل غزوة أحد في \"السيرة النبوية\" لابن هشام ٣/ ٧٧ وما بعدها، \"الروض الأنف\" للسهيليّ ٣/ ١٥٥، \"الغزوات الكبرى\" لغزّال (ص ١٦٨).\n(٢) هو قول ابن عباس ﵄، والسدي، والطبري في \"جامع البيان\" ٤/ ١٢٩ - ١٣٠.\n(٣) أخرج الطبري في \"جامع البيان\" ٤/ ١٣٠ من أوجه كثيرة عن ابن مسعود - ﵁ - نحوه، وفي بعضها طول\n(٤) في الأصل: (يستأصلهم)، والمثبت من (س)، (ن).\n(٥) انظر: \"الوسيط\" للواحدي ١/ ٥٠٥، وهو قول الحسن وابن جريج وابن إسحاق \"جامع البيان\" للطبري ٤/ ١٣١ - ١٣٢، \"السيرة النبوية\" لابن هشام ٣/ ١٢١، \"المحرر الوجيز\" لابن عطية ٣/ ٣٧٢.","vol":"9","page":332},{"text":"ونظيره: ﴿ثُمَّ عَفَوْنَا عَنْكُمْ﴾ (١). وقال الكلبيّ: يعني: تجاوز عنكم فلم يؤاخذكم بذنبكم. ﴿وَاللَّهُ ذُو فَضْلٍ﴾: ذو مَنّ، ﴿عَلَى الْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-812>١٥٣ </span>- قوله ﷿: ﴿إِذْ تُصْعِدُونَ وَلَا تَلْوُونَ عَلَى أَحَدٍ﴾\nيعني: ولقد عفا عنكم إذ تصعدون هاربين.\nقراءة العامة: ﴿تُصْعِدُونَ﴾ بضم التاء وكسر العين (٢)، وقرأ أبو رجاء العطارديّ وأبو عبد الرحمن السلميّ، والحسن وقتادة بفتح التاء والعين (٣).\nوقرأ ابن محيصن وشبل: (إذ يصعدون ولا يلوون) بالياء (٤)، يعني: المؤمنين، ثم رجع إلى الخطاب فقال: ﴿وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ﴾ على التلوين (٥).\nقال أبو حاتم: يقال: أصعدت إذا مضيت حيال وجهك، وصَعِدت: إذا ارتقيت في جبل أو غيره، فالإصعاد: السير في\n_________\n(١) البقرة: ٥٢.\n(٢) قال ابن عادل الدمشقي في \"اللباب\" ٥/ ٦٠٣: الجمهور على (تصعدون) بضم التاء وكسر العين من أصعد في الأرض.\nوانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٤٣٨، \"المحرر الوجيز\" لابن عطية ٣/ ٣٧٣.\n(٣) في \"اللباب\" ٥/ ٦٠٣ لابن عادل الدمشقي: الحسن والسلمي وقتادة: تصعدون من صعد في الجبل. زاد ابن عطية في \"المحرر الوجيز\" ٣/ ٣٧٣: اليزيدي ومجاهد.\nوانظر: \"جامع البيان\" للطبري ٤/ ١٣٢.\n(٤) في \"اللباب\" لابن عادل الدمشقي ٥/ ٦٠٣: ابن محيصن.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٧٤.\n(٥) انظر: \"التبيان\" للطوسيّ ٣/ ٢٠ - ٢١، \"المحرر الوجيز\" لابن عطية ٣/ ٣٧٤ - ٣٧٥.","vol":"9","page":333},{"text":"مستوى الأرض وبطون الأودية والشعاب، والصعود (١) الاْرتفاع الجبال والسطوح والسلالم والدرج (٢).\nوقال المبّرد: أصعد: إذا أبعد في الذهاب، قال الأعشى (٣)\nألا أيهذا السائلي أين أصعدت ... فإن لها في أهل يثرب موعدا (٤)\nوقال الفراء: الإصعاد: الابتداء في كل سفر، والانحدار: الرجوع منه (٥)، يقال: أصعدنا من بغداد إلى مكة، وإلى خراسان، وأشباه ذلك، إذا خرجنا منها، وأخذنا في السفر، وانحدرنا: إذا رجعنا وأنشد أبو عبيدة.\nقد كنت تبكين على الإصعاد ... فاليوم سُرِّحت وصاح الحادي (٦) (٧)\n_________\n(١) في الأصل: (والصعيد)، والمثبت من (س)، (ن)، وهو الموافق للسياق.\n(٢) ينظر هذا الوجه في: \"مجاز القرآن\" لأبي عبيدة ١/ ١٠٥، \"معاني القرآن\" للفراء ١/ ٢٣٩، \"معاني القرآن\" للأخفش ١/ ٤٢٤.\n(٣) في الأصل: (الشاعر)، وكذلك في (س)، والمثبت من (ن).\n(٤) انظر \"ديوان الأعشى\" (ص ١٣٥)، \"همع الهوامع\" للسيوطي ١/ ١٧٥، \"المقتضب\" للمبرد ٤/ ٢٥٩ وفيه: (أين يممت) بدلا من (أين أصعدت).\nوانظر: \"الروض الأنف\" للسهيلي ٢/ ١٣٢.\n(٥) انظر: \"معاني القرآن\" للفراء ١/ ٢٣٩، \"مجاز القرآن\" لأبي عبيدة ١/ ١٠٥، \"الدر المصون\" للسمين الحلبي ٣/ ٤٣٩.\n(٦) ينظر البيت في \"مجاز القرآن\" لأبى عبيدة ١/ ١٠٥، \"الدر المصون\" للسمين الحلبي ٣/ ٤٣٩، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٣٩.\n(٧) قال الطبري في \"جامع البيان\" ٤/ ١٣٣: أولى القراءتين بالصواب قراءة من قرأ: =","vol":"9","page":334},{"text":"فدليل قراءة العامة قول النبي - ﷺ - للمنهزمين: \"لقد ذهبتم فيها عريضة\" (١).\nوقرأ أبي بن كعب: (إذ تصعدون في الوادي) (٢)، ودليل فتح التاء والعين ما روي أنهم صعدوا في الجبل هاربين.\nوكلتا القراءتين صواب، فقد كان يومئذ من المنهزمين (٣) مُصْعِد وصاعد (٤) وقال المفضل: صَعِدَ وأصعد وصعّد: بمعنى واحد (٥).\nوقوله: ﴿وَلَا تَلْوُونَ عَلَى أَحَدٍ﴾ يعني: ولا (٦) تعرجون ولا تقيمون على أحد منكم، أي: لا يلتفت بعض على بعض هربا (٧).\n_________\n(إذ تصعدون) بضم التاء وكسر العين ... لإجماع الحجة على أن ذلك هو القراءة الصحيحة. انتهى مختصرًا.\n(١) ذكر الطبري في \"جامع البيان\" ٤/ ١٤٥، وفي \"تاريخ الرسل والملوك\" ٢/ ٥٢٢ عن ابن إسحاق قال: فرّ عثمان بن عفانّ .. فذكر نحوه وإسناده مرسل.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٢٥، \"غاية النهاية\" لابن الجزري ٣/ ٢٠٨ (عرض).\n(٢) في \"جامع البيان\" للطبري ٤/ ١٣٢ \"المحرر الوجيز\" لابن عطية ٣/ ٣٧٣ \"الدر المصون\" للسمين الحلبي ٣/ ٤٣٨ عن أبيّ بن كعب.\n(٣) في الأصل: (المؤمنين)، والمثبت من (س) وإن).\n(٤) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٦٠٤. قال ابن عطية في \"المحرر الوجيز\" ٣/ ٣٧٤: والقراءة الأولى أكثر.\n(٥) انظر: \"اللباب\" لابن عادل الدمشقي ٥/ ٦٠٤، \"الدر المصون\" للسمين الحلبي ٣/ ٤٣٨، \"مجاز القرآن\" لأبي عبيدة ١/ ١٠٥.\n(٦) الزيادة من (س)، (ن).\n(٧) انظر: \"الوسيط\" للواحدي ١/ ٥٠٦، \"لسان العرب\" لابن منظور ١٢/ ٣٦٨، =","vol":"9","page":335},{"text":"وقرأ الحسن (١) (وَلَا تلوون) بواو واحدة؛ اتباعًا للخط كقولك استحييت واستحييت (٢)\nقال الكلبيّ: على أُحُدٍ، يعني: محمدًا - ﷺ - (٣).\n﴿وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ﴾ أي: في آخركم، ومن وراءكم: \"إليّ عباد الله، إلى عباد الله، فأنا رسول الله من يكر فله الجنّة\" (٤).\n_________\n= \"أساس البلاغة\" للزمخشري (ص ٥٧٧) (لوى).\n(١) في الهامش الأيسر من اللوحة (٨٤) من النسخة الأصل قوله: وقرأ الأعمش وعاصم في رواية أبي بكر: (تُلوون) بضم التاء من ألوى، وهي لغة، وقرأ حميد بن قيس: (على أحد) بضم الألف والحاء، يريد الجبل، والمعني بذلك رسول الله - ﷺ -، لأنه كان على الجبل، والقراءة الشهيرة أقوى، لأن النبي - ﷺ - لم يكن على الجبل إلاّ بعد ما فرّ الناس عنه، وهذِه الحال من إصعادهم إنما كانت وهو يدعوهم، وروي أنه كان ينادي: إليّ عباد الله، والناس يفرون عنه ... ابن عطية. انتهى.\nوانظر قول ابن عطية: في \"المحرر الوجيز\" ٣/ ٣٧٤ - ٣٧٥ مثله.\n(٢) في \"اللباب\" لابن عادل الدمشقي ٥/ ٦٠٥: الحسن، ومن غير نسبة في\"المحرر الوجيز\" لابن عطية ٣/ ٣٧٤، \"الدر المصون\" للسمين الحلبي ٣/ ٤٤٠.\n(٣) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٣٧٤ - ٣٧٥: والقراءة الشهيرة أقوى؛ لأنه لم يكن على الجبل -يعني: محمدًا - ﷺ - إلاّ بعد ما فرّ الناس عنه- انتهى بتصرف.\n(٤) هو قول ابن عباس والسدي والربيع كما في \"التبيان\" للطوسيّ ٣/ ٢١.\nوانظر: \"عمدة القاري\" للعيني ٨/ ٥٢٧، \"فتح الباري\" لابن حجر ٨/ ١٧١، \"مجاز القرآن\" لأبي عبيدة ١/ ١٠٥.","vol":"9","page":336},{"text":"يقال: جاء فلان في آخر الناس، وآخرة الناس (١)، وأخرى الناس، وأخراة الناس، وأخريات الناس (٢).\n﴿فَأَثَابَكُمْ﴾ أي: فجازاكم، جعل الإثابة بمعنى العقاب، وأصلها في الحسنات كقوله تعالى: ﴿فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ﴾ (٣)، قال الشاعر (٤):\nأخاف زيادًا أن يكون عطاؤه ... أداهم سودًا أو محدرجة قتلا (٥) (٦)\nأراد بالسود: القيود، وبالمحدرجة الفتل: السياط، وأراد مكان ما يؤمل من عطائه القيود والسياط (٧)، وكذلك معنى الآية، جعل مكان\n_________\n(١) الزيادة من (س)، (ن).\n(٢) انظر: \"الصحاح\" للجوهري ٢/ ٥٧٦ (أخر)، \"أساس البلاغة\" للزمخشري (ص ١٣).\n(٣) آل عمران: ٢١.\n(٤) هو الفرزدق: همّام بن غالب، من أشهر شعراء بني أمية.\n(٥) في الهامش الأيمن من (س) قوله: البيت للفرزدق، أنشده الجوهريّ في \"الصحاح\" ١/ ٣٠٥ (حدرج) وقافيته مغيّرة لأن الجوهريّ أنشد: (أو محدرجة سمرًا)، قال: والمحدرج: الأملس، يقال: حدرجه: أي: قتله وأحكمه. انتهى.\n(٦) البيت في \"ديوان الفرزدق\" ١/ ٧٧، \"جامع البيان\" للطبري ٤/ ١٣٤، \"الدر المصون\" للسمين الحلبي ٣/ ٤٤٢. والأداهم: القيود،\nانظر: \"معاني القرآن\" للفراء ١/ ٢٣٩، \"التبيان\" للطوسي ٣/ ٢١، \"تاريخ الرسل والملوك\" للطبري ٦/ ١٣٩.\n(٧) انظر: \"جامع البيان\" للطبري ٤/ ١٣٤، \"المحرر الوجيز\" لابن عطية ٣/ ٣٧٦، =","vol":"9","page":337},{"text":"الثواب الذي كنتم ترجون ﴿غَمًّا بِغَمٍّ﴾.\nقال الحسن: يعني: بغم المشركين يوم بدر (١) (٢)، وقيل: غما متصلا بغم، فالغم الأول: ما فاتهم من الظفر والغنيمة، والغم الثاني: ما نالهم من القتل والهزيمة (٣)، وقيل: الغم الأول: ما أصابهم من القتل والجراح، والغم الثاني: ما سمعوا أن محمدًا - ﷺ - قد قتل فأنساهم الغم الأول (٤).\nوقيل: الغم الأول: إشراف خالد بن الوليد عليهم بخيل المشركين، والغم الثاني: حين أشرف عليهم أبو سفيان، وذلك أن رسول الله - ﷺ - انطلق يومئذ يدعو الناس، حتى انتهى إلى أصحاب الصخرة، فلما رأوه وضع رجل سهمًا في قوسه، وأراد أن يرميه، فقال: أنا رسول الله، ففرحوا بذلك حين وجدوا رسول الله - ﷺ -، وفرح رسول الله - ﷺ - حين رأى أن (٥) في أصحابه من يمتنع، فلما\n_________\n= \"اللباب\" لابن عادل الدمشقي ٥/ ٦٠٦.\n(١) ذكر ابن عطية في \"المحرر الوجيز\" (٣/ ٣٧٦)، وابن عادل الدمشقيّ في \"اللباب\" ٥/ ٦٠٦: عن الحسن مثله.\n(٢) في الأصل عند هذا الموضع قوله: (بمعنى على، أي: غما على غم).\n(٣) هو قول ابن زيد والسدي وابن جريج كما في \"جامع البيان\" للطبري ٤/ ١٣٥ - ١٣٧.\n(٤) هو قول قتادة ومجاهد.\nانظر: \"الوسيط\" للواحدي ١/ ٥٠٦، \"الكشاف\" للزمخشري ١/ ٦٤٢، \"اللباب\" لابن عادل الدمشقي ٥/ ٦٠٧.\n(٥) الزيادة من (س)، (ن).","vol":"9","page":338},{"text":"اجتمعوا وفيهم رسول الله - ﷺ - ذهب عنهم الحزن، فأقبلوا يذكرون الفتح وما فاتهم منه، ويذكرون أصحابهم الذين قتلوا، فأقبل أبو سفيان وأصحابه حتى وقفوا بباب الشعب، ثم أشرف عليهم، فلما نظر المسلمون إليهم أهمهّم ذلك، وظنوا أنهم سوف يميلون عليهم فيقتلونهم فأنساهم هذا (١) ما نالهم.\nفقال رسول الله - ﷺ -: \"ليس لهم أن يعلونا، اللهم أن تقتل هذِه العصابة لا تعبد في الأرض\" ثم ندب أصحابه فرموهم بالحجارة حتى أنزلوهم، فنزلوا سريعًا (٢).\n(قوله تعالى) (٣): ﴿لِكَيْلَا تَحْزَنُوا عَلَى مَا فَاتَكُمْ﴾ من الفتح والغنيمة، ﴿وَلَا مَا أَصَابَكُمْ﴾ (ما) في موضع خفض، أي: ولا على ما أصابكم من القتل والهزيمة، حتى أنساكم ذلك هذا الغم، وأهمكم ما أنتم فيه عما كان أصابكم قبله (٤).\nوقال المفضل: لا: صلة، معناه: لكي تحزنوا على ما فاتكم، وما أصابكم عقوبة لكم في خلافكم وترككم المركز، كقوله: ﴿لِئَلَّا يَعْلَمَ﴾\n_________\n(١) الزيادة من (س)، (ن).\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ١٣٦، وفي \"تاريخ الرسل والملوك\" ٣/ ٢٠ - ٢١ عن السدي نحوه، وإسناده مرسل.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٩٣\n(٣) الزيادة من (س).\n(٤) هو قول ابن عباس، وابن عوف، والحسن، وغيرهم.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٢٦، \"روح المعاني\" للألوسي ٤/ ٩٢.","vol":"9","page":339},{"text":"أَهْلُ الْكِتَابِ﴾ (١) (٢).\n﴿وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-813>١٥٤ </span>- ﴿ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ﴾ الآية\nروى عبد الله بن الزبير عن أبيه الزبير بن العوام ﵁ قال: لقد رأيتني مع رسول الله - ﷺ - حين أشتد الخوف علينا، أرسل الله ﷿ علينا النوم، والله إني لأسمع قول معتب بن قشير (٣)، والنعاس يغشاني، ما أسمعه إلا كالحلم يقول: ﴿لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا﴾، فأنزل الله تعالى: ﴿ثُمَّ أَنْزَلَ عَلَيْكُمْ﴾ (٤) يا معشر المؤمنين وأهل اليقين، ﴿أَمَنَةً﴾ يعني: أمْنا، وهي: مصدر كالعظمة\n_________\n(١) الحديد: ٢٩.\n(٢) ينظر: \"روح المعاني\" للألوسي ٤/ ٩٢، \"المحرر الوجيز\" لابن عطية ٣/ ٣٧٨، \"جامع البيان\" للطبري ٤/ ١٣٦.\n(٣) معتَّب بن قشير -مصغرًا- بن مالك الأنصاري الأوسي، من بني ضبيعة بن زيد، شهد بدرًا.\nانظر: \"الإصابة\" لابن حجر ٣/ ٤٢٢ \"أسد الغابة\" لابن الأثير ٥/ ٢٢٥.\n(٤) أخرج الترمذي في كتاب التفسير باب ومن سورة آل عمران (٣٠٠٧) والطبري في \"جامع البيان\" ٤/ ١٣٩، وأبو نعيم في \"دلائل النبوة\" (٣٦٨)، والبيهقي في \"دلائل النبوة\" ٣/ ٢٧٣ من طرق عن عبد الله بن الزبير به نحوه، وليس فيه: وإنى لأسمع قول معتّب، قال الترمذي: هذا حديث حسن صحيح، وله شاهد من حديث أنس أن أبا طلحة قال: فذكر نحوه، وليس فيه: إني لأسمع قول معتب. قال الترمذي: حديث حسن صحيح \"السنن\" (٣٠٠٨).","vol":"9","page":340},{"text":"والغلبه (١)، وقرأ ابن محيصن: ﴿أَمْنَهً﴾ بسكون الميم (٢)، ﴿نُّعَاسًا﴾ بدل من الأمنة، ﴿يَغْشَى طَائِفَةً مِنْكُمْ﴾.\nقرأ ابن محيصن، والأعمش، وحمزة، والكسائي، وخلف: ﴿وَتَغْشَى﴾ بالتاء، ردّوه إلى الأمنة (٣).\nوقرأ الباقون: بالياء، ردًّا إلى النعاس (٤)، وهو اختيار أبي عبيد، وأبي حاتم، قال أبو عبيد: لأن النعاس يلي الفعل، فالتذكير أولى به مما بعُد منه، قال ابن عباس ﵄: آمنّهم يومئذ بنعاس يغشاهم بعد خوف، وإنما ينعس من يأمن، والخائف لا ينام (٥)، ونظيره: ﴿إِذْ يُغَشِّيكُمُ النُّعُاسَ﴾ في سورة الأنفال (٦) في قصة بدر (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٤/ ١٣٩، \"المحرر الوجيز\" لابن عطية ٣/ ٣٨٠.\n(٢) في \"اللباب\" لابن عادل الدمشقي ٥/ ٦٠٩: النخعيَّ وابن محيصن.\nوانظر: \"الوسيط\" للواحديّ ١/ ٥٠٧، \"الكشاف\" للزمخشري ١/ ٦٤٣ قال ابن عطية: وفتح الميم أفصح، \"المحرر الوجيز\" لابن عطية ٣/ ٣٨٠.\n(٣) في \"جامع البيان\" للطبري ٤/ ١٣٩: عن جماعة من قرأة الكوفة، وفي \"اللباب\" لابن عادل الدمشقي ٥/ ٦١٠: حمزة والكسائي.\n(٤) في \"جامع البيان\" للطبري ٤/ ١٣٩ عن عامة قرأة الحجاز والمدينة والبصرة وبعض الكوفيين.\nوانظر: \"الكشاف\" للزمخشري ١/ ٦٤٣.\n(٥) أخرج الطبري في \"جامع البيان\" ٤/ ١٤٠ عن ابن عباس نحوه.\nوانظر: \"الوسيط\" للواحدي ١/ ٥٠٦.\n(٦) من الآية: ١١.\n(٧) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٦٦٤ عن ابن شهاب الزهريّ نحوه.","vol":"9","page":341},{"text":"روى حماد بن سلمة (١) عن ثابت البنانيّ (٢) عن أنس (٣) عن أبي طلحة (٤) ﵁ قال: رفعت رأسي يوم أحد، فجعلت ما أرى أحدًا من القوم إلاّ وهو يميد (٥) (٦) تحت حجفته (٧) من النعاس (٨).\nقال أبو طلحة: وكنت ممن ألقى الله عليه النعاس يومئذ، فكان السيف يسقط من يدي فآخذه، ثم يسقط السوط (٩) من يدي فأخذه\n_________\n(١) ثقة عابد أثبت الناس في ثابت.\n(٢) ثقة عابد.\n(٣) ابن مالك، صحابي مشهور.\n(٤) زيد بن سهل صحابي مشهور.\n(٥) من (ن).\n(٦) الميْد: هو الذهاب والمجيء والاضطراب، والتمييد: التمييل.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ٣٨٣ (ميد)، \"جمهرة اللغة\" لابن دريد ٢/ ٦٨٥ (ميد).\n(٧) الحجف: ضرب من الترسة، وقيل: من الجلود. انظر: \"لسان العرب\" لابن منظور ٩/ ٣٩ (حجف) \"الصحاح\" للجوهري ٤/ ١٤٣١.\n(٨) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرج الترمذي في أبواب التفسير باب ومن سورة آل عمران (٣٠٠٧) وابن سعد في \"الطبقات الكبرى\" ٣/ ٥٠٥ وابن أبي شيبة في \"المصنف\" ٧/ ٦٥، والطبري في \"جامع البيان\" ٤/ ١٤٠ والحاكم في \"المستدرك\" ٢/ ٣٢٥ من طرق عن حمّاد ابن سلمة به نحوه. قال الترمذي: حديث حسن صحيح.\n(٩) السّوْطُ: الذي يضرب به والجمع أسواط وسياط\nانظر: \"الصحاح\" للجوهري ٣/ ١١٣٥ (سوط)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٢١.","vol":"9","page":342},{"text":"من النوم (١).\n﴿وَطَائِفَةٌ﴾ يعني: المنافقين: -معتّب بن قشير وأصحابه (٢)، وهي: رفع على الابتداء وخبره في قوله: ﴿يَظُنُّونَ﴾ (٣).\n﴿قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ﴾ أي: حملتهم على الهمّ (٤)، يقال: أمر مهمٌ، ومنه قول العرب: همّك ما أهمّك (٥).\n﴿يَظُنُّونَ بِاللَّهِ غَيْرَ الحَقِّ﴾ أن لا ينصر محمدًا، وقيل: ظنوا أن محمدًا - ﷺ - قد قتل (٦).\n﴿ظَنَّ الْجَهِلِيَّةِ﴾ أي: كظن أهل الجاهلية والشرك، ﴿يَقُولُونَ هَلْ\n_________\n(١) أخرج البخاري كتاب المغازي، باب ﴿ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا﴾ الآية (٤٠٦٨)، والترمذي في أبواب التفسير باب ومن سورة آل عمران (٣٠٠٨)، والطبراني في \"المعجم الكبير\" ٥/ ٩٢ (٤٦٩٩) والبيهقي في \"دلائل النبوة\" ٣/ ٢٧٣ من طرق عن أنس، عن أبي طلحة نحوه، وليس في رواية البخاري والترمذي ذكر للسوط\nقال الترمذي: حسن صحيح.\n(٢) هو قول: قتادة والربيع وابن زيد.\nانظر: \"جامع البيان\" للطبري ٤/ ١٤١ - ١٤٢.\n(٣) في المسألة أكثر من وجه ذكرها ابن عادل الدمشقيّ في \"اللباب\" ٥/ ٦١٣، والكل سائغ.\nوانظر: \"روح المعاني\" للألوسي ٤/ ٩٤.\n(٤) في الأصل: أنفسهم، والمثبت من (س)، (ن).\n(٥) يضرب لمن اشتد همه.\nانظر: \"العقد الفريد\" لابن عبد ربه ٣/ ٥٤، \"الأمثال\" للميداني ٢/ ٤٠٢.\n(٦) ينظر: \"الوسيط\" للواحديّ ١/ ٥٠٧، \"المحرر الوجيز\" لابن عطية ٣/ ٣٨١.","vol":"9","page":343},{"text":"لَّنَا﴾ أي: مالنا؟، لفظة استفهام، ومعناه: جَحْد (١).\n﴿مِنَ الْأَمْرِ مِن شَيْءٍ﴾ يعني: التصرف، ﴿قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ﴾ قرأ أبو عمرو ويعقوب: ﴿كُلُّه﴾ بالرفع على الابتداء، وخبره في قوله ﴿لِلَّهِ﴾، وصار هذا الابتداء وخبره خبرًا لـ (إن)، كما تقول: إنَّ عبدَ اللهِ وَجْهُهُ حَسَنٌ، فيكون: عبد الله: مبتدأ، ووجهه: ابتداء ثانيًا، وحسن: خبره، وجملة الكلام: خبر للابتداء الأول (٢). وقرأ الباقون: ﴿كلَّه﴾ بالنصب على التوكيد، وقيل: على النعت (٣).\nقال جويبر (٤): عن الضحك (٥)، عن ابن عباس ﵄ في قوله تعالى ﴿يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ﴾ يعني به: التكذيب بالقدر، وذلك، أنهم تكلموا في القدر (٦)، فقال الله\n_________\n(١) هو قول قتادة وابن جريج كما في \"اللباب\" لابن عادل الدمشقي ٥/ ٦١٥ - ٦١٦.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٨٢.\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ١٤٣، \"الوسيط\" للواحدي ١/ ٥٠٧.\n(٣) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٣٨٢: ورجَّح الناس قراءة الجمهور -كله- بالنصب؛ لأن التأكيد أملك بلفظة (كل).\n(٤) ضعيف جدًّا.\n(٥) صدوق كثير الإرسال.\n(٦) الحكم على الإسناد:\nفيه جويبر الأزدي ضعيف جدًّا.\nالتخريج:\nذكر الواحدي في \"الوسيط\" ١/ ٥٠٧، النيسابوري في \"غرائب القرآن\" ٤/ ١١٠، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٤٢: عن ابن عباس نحوه، ورواية جويبر غير مستقيمة.","vol":"9","page":344},{"text":"تعالى: ﴿قُلْ إِنَّ الأَمْرَ كُلَّهُ لِلَّهِ﴾، يعني: القدر خيره وشره من الله تعالى ﴿يُخْفُونَ فِي أَنْفُسِهِمْ مَا لَا يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا﴾ (١) وذلك أن المنافقين قال بعضهم لبعض: لو كانت لنا عقول لم نخرج مع محمد إلى قتال أهل (٢) مكة، ولم تقتل رؤساؤنا، فقال الله تعالى: قل لهم ﴿لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ﴾ لخرج (٣) وقرأ ابن أبي عبلة:\n_________\n(١) في أعلى الصفحة من النسخة الأصل قوله تعالى: ﴿يُخْفُونَ فِى أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ﴾ في الذي أخفوه ثلاثة أقوال: أحدها: أنه قولهم: لوكنا في بيوتنا ما قتلنا هاهنا، والثاني: أنه إسرارهم الكفر والشك في أمر الله ... مع المسلمين بأحد، قال أبو سليمان الدمشقيّ: الذي قال: هل لنا من الأمر من شيء (عبد الله بن أبي)، والذي قال: لو كان لنا من الأمر شيء (معتب بن قشير) .... عليهم .... أي: لو كنتم في بيوتكم أيها المنافقون، ولم تخرجوا إلى أحد لبرز الذين كتب عليهم القتل ولم يكن لينجيهم قعودهم، قال الزجاج: برزوا صاروا إلى براز وهو المكان المنكشف ... المضاجع: مصارعهم للقتل، وقيل: لو قعدتم في بيوتكم أيها المنافقون لخرج الذين أوجب عليهم القتل -وهم المؤمنون- ولم يتخلفوا بتخلفكم (حكاه القشيريّ) ... من \"تفسير الماوردى\" انتهى، ومكان النقط مطموس.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٨٠ \"النكت والعيون\" للماورديّ ١/ ٤٣٠ - ٤٣١.\n(٢) الزيادة من (س)، (ن).\n(٣) في الهامش الأيمن من النسخة الأصل عند هذا الموضع قوله: ﴿لَبَرَزَ الَّذِينَ﴾ أي: لصاروا إلى براز من الأرض، وهو المكان المنكشف، والمضاجع ...، وبهذا الإعلام من الله للبشر أنه لا وزر من القدر، قوله: ﴿ليبتلى الله ما في ...﴾ وليمتحن ما فيها من الإخلاص، ﴿وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ﴾ من وساوس ...، قال قتادة: ليطهرها من الشرك والارتياب بما يريكم من ... من الأمة وإظهار سرائر =","vol":"9","page":345},{"text":"(لبُرِّز) بضم الباء وتشديد الراء، على الفعل المجهول (١)، ﴿اْلَّذِينَ كُتِبَ﴾: قضي ﴿عَلَيْهِمُ القَتْلُ﴾، قرأ قتادة: (القتال) (٢)، ﴿إِلَى مَضَاجِعِهِمْ﴾: مصارعهم (٣)، ﴿وَليَبْتَلِىَ اللَّهُ﴾، ليختبر الله، ﴿مَا فِى صدُورِكُمْ وَلِيُمَحِّصَ﴾:: يخرج ويظهر، ﴿مَا فِي قُلُوبِكُمْ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾ (بما في القلوب من خير أو شر) (٤).\n_________\n= المنافقين، وقال غيره: أراد بالتمحيص فيكون الخطاب بذلك للمنافقين (رموز) انتهى، ومكان النقط مطموس.\nوينظر: \"الوجيز\" للواحدي ١/ ٢٣٩ \"تاج العروس\" للزبيدي ٨/ ٩ (برز).\n(١) زاد في \"اللباب\" لابن عادل الدمشقي ٥/ ٦١٨: أبا حيوة.\nوانظر: \"الكشاف\" للزمخشري ١/ ٦٤٤ \"الدر المصون\" للسمين الحلبي ٣/ ٤٥٠.\n(٢) زاد في \"المحرر الوجيز\" لا بن عطية ٣/ ٣٨٤: الزهريّ، وفي \"اللباب\" لابن عادل الدمشقي ٥/ ٦١٨: الحسن.\nوينظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٣).\n(٣) اْنظر: \"جامع البيان\" للطبري ٤/ ١٤٣، \"الكشاف\" للزمخشري ١/ ٦٤٤.\n(٤) الزيادة من (س)، (ن).\nوانظر: \"السيرة النبوية\" لابن هشام ٣/ ١٢٢، \"جامع البيان\" للطبري ٤/ ١٤٤.","vol":"9","page":346},{"text":"<span data-type=\"title\" id=toc-814>١٥٥ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ تَوَلَّوْا﴾\nانهزموا، ﴿مِنكُمْ﴾ يا معشر المؤمنين، ﴿يَوْمَ الْتَقىَ اْلْجَمْعَانِ﴾ جمع المسلمين، وجمع المشركين، ﴿إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَان﴾. قال المفضل: أي (١): حملهم على الزلل، وهو: اْستفعل، من الزلّة، وهي الخطيئة (٢).\nوقال القتيبيّ: طلب زللهم، كما يقال: استعجلت فلانًا، أي: طلبت عجلته، واستعملته: أي (٣): طلبت عمله (٤)، وقيل: أزل واستزل، بمعنى واحد (٥).\nقال الكلبيّ: زين لهم الشيطان أعمالهم ببعض ما كسبوا، أي: بشؤم ذنوبهم (٦).\nوقال المفسرون: بتركهم المركز (٧).\n_________\n(١) الزيادة من (س).\n(٢) اْنظر: \"جامع البيان\" للطبري ٤/ ١٤٤، \"الكشاف\" للزمخشري ١/ ٦٤٥، \"المحرر الوجيز\" لابن عطية ٣/ ٣٨٧.\n(٣) الزيادة من (ن).\n(٤) انظر قول ابن قتيبة في كتابه: \"تفسير غريب القرآن\" (ص ١١٤) مثله.\n(٥) انظر: \"أساس البلاغة\" للزمخشري ١/ ٢٧٤، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٤ (زلل).\n(٦) اْنظر: \"الكشاف\" للزمخشري ١/ ٦٤٥، \"المحرر الوجيز\" لابن عطية ٣/ ٣٨٧.\n(٧) هو قول سعيد بن جبير كما في \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٧٩٧.\nوانظر: \"جامع البيان\" للطبري ٤/ ١٤٦، \"الكشاف\" للزمخشري ١/ ٦٤٥، \"الوجيز\" للواحديّ ١/ ٢٣٩.","vol":"9","page":347},{"text":"وقال الحسن: ﴿مَا كَسَبُوا﴾ هو (١) قبولهم من إبليس ما وسوس إليهم من الهزيمة (٢) ﴿وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ﴾.\n[٩٠١] أخبرنا أبو بكر محمَّد بن عبد الله الجوزقيّ (٣) قراءة عليه في المحرم سنة ثمان وثمانين وثلاثمائة، أخبرنا أبو العباس محمَّد بن عبد الرَّحْمَن الدغوليّ (٤) قراءة عليه في شعبان سنة خمس وعشرين وثلاثمائة، أخبرنا إبراهيم بن إسحاق الزهريّ (٥)، أن جعفر بن عون (٦) حدّثهم عن كليب بن وائل (٧) قال: جاء رجل (٨) إلى ابن عمر فسأله عن عثمان: أكان شهد بدرًا؟، قال: لا، قال: أكان شهد بيعة الرِّضوان؟، قال: لا، قال: أكان من الذين تولوا منكم يوم التقي الجمعان؟، قال: نعم.\n_________\n(١) الزيادة من (ن).\n(٢) كلها وجوه محتملة لتفسير الآية.\nانظر: \"روح المعاني\" للألوسي ٤/ ٩٨ - ٩٩، \"المحرر الوجيز\" لابن عطية ٣/ ٣٨٧.\n(٣) ابن محمَّد بن زكريا الشَّيبانِيّ الجوزقيّ المعدِّل الثقة.\n(٤) الإِمام الحافظ المجود.\n(٥) ثِقَة.\n(٦) أبو عون العَمريّ: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٨٥ \"سير أعلام النبلاء\" للذهبي ٩/ ٤٣٩، \"تقريب التهذيب\" لابن حجر (٩٤٨).\n(٧) كليب بن وائل البكريّ، صدوق.\nانظر: \"تقريب التهذيب\" لابن حجر (٥٦٦٣) \"تهذيب الكمال\" للمزي ١٥/ ٤١٣.\n(٨) قال ابن حجر في \"فتح الباري\" ٧/ ٥٨: وقد يقرب أنَّه العلاء بن عرار. بمهملات.","vol":"9","page":348},{"text":"فقيل له: إن هذا يرى أنك قد عيَّبته، قال: عليّ به، أما بدر: فإن رسول الله - ﷺ - قد ضرب له بسهمه، وأما بيعة الرِّضوان، فقد بايع له رسول الله - ﷺ -، فيد رسول الله - ﷺ - من يد عثمان، وأما الذين تولوا يوم التقي الجمعان، فقد عفا الله عنهم، فاجهد (١) على جهْدك (٢).\n\n<span data-type=\"title\" id=toc-815>١٥٦ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ كَفَرُوا﴾\nيعني: المنافقين: عبد الله بن أبيّ وأصحابه (٣).\n﴿وَقَالُوا لِإِخْوَانِهِمْ﴾ في النفاق، وقيل: في النسب (٤)، ﴿إِذَا ضَرَبُوا فِي\n_________\n(١) قال ابن حجر في \"فتح الباري\" ٧/ ٧٣: يعني: أي: أبلغ على غايتك في حقي، فإن الذي قلته لك الحق.\n(٢) [٩٠١] الحكم على الإسناد:\nحسن، وهو صحيح لغيره بالمتابعة.\nالتخريج:\nلم أجد من رواه من هذِه الطريق، ولكن أخرج البُخَارِيّ في مواضع منها في كتاب فضائل الصَّحَابَة في باب مناقب عثمان بن عفان أبي عمرو القرشيّ - ﵁ - (٣٦٩٩)، والتِّرمذيّ في كتاب المناقب في باب مناقب عثمان بن عفان - ﵁ - (٣٧٠٦) من جهة أبي عوانة حَدَّثَنَا عثمان بن عبد الله بن موهب أن رجلًا من أهل مصر حج البيت ... فذكر نحوه، وفي بعض الألفاظ اختلاف يسير. وفيه متابعة عثمان بن عبد الله بن مَوْهَب البَصْرِيّ التابعيّ، وهو ثِقَة باتفاقهم كما في \"تقريب التهذيب\" لابن حجر (٤٤٩١) لكليب بن وائل، والوضاح بن عبد الله اليشكريّ أبي عوانة، وهو ثِقَة ثبت لجعفر بن عون كما في \"تقريب التهذيب\" لابن حجر (٣٣).\n(٣) أخرج الطبري في \"جامع البيان\" ٤/ ١٤٦ عن السدي ومجاهد مثله.\n(٤) انظر: \"جامع البيان\" للطبري ٤/ ١٤٦، \"الكشاف\" للزمخشري ١/ ٦٥٤، \"المحرر الوجيز\" لابن عطية ٣/ ٣٨٩.","vol":"9","page":349},{"text":"الْأَرْضِ﴾ ساروا وسافروا فيها بالتجارة أو غيرها فماتوا، ﴿أَوْ كَانُوا غُزًّى﴾ غزاة فقتلوا، والغُزى: جمع، منقوص لا يتغيّر لفظها في نصب ورفع وخفض، واحدها: غاز، مثل: نائم ونوّم، وقائم وقوّم، وصائم وصوّم، وشاهد وشُهد، وقائل وقوّل، ومن الناقص: هاب وهُبًى، وعاف وعُفًى (١).\n﴿لَوْ كَانُوا عِنْدَنَا مَا مَاتُوا وَمَا قُتِلُوا لِيَجْعَلَ اللَّهُ ذَلِكَ﴾ يعني: قولهم وظنهّم، ﴿حَسْرَةً﴾: حزنًا، ﴿فِي قُلُوبِهِمْ﴾، والحسرة: الاغتمام على فائت كان يقدر بلوغه (٢).\nقال الشَّاعر (٣):\nفواحسرتي لم أقض منكم لبانتي ... ولم نتمتع بالجوار وبالقرب (٤)\nثم أخبر أن الحياة والموت إلى الله، لا يتقدمان لسفر، ولا يتأخران لحضر، فقال: ﴿وَاللَّهُ يُحْيِي وَيُمِيتُ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ﴾.\nقرأ ابن كثير، وطلحة، والأعمش، والحسن، وشبل، وحمزة،\n_________\n(١) انظر: \"جامع البيان\" للطبري ٤/ ١٤٧، \"الكشاف\" للزمخشري ١/ ٦٤٥، \"البحر المحيط\" لأبي حيان ٣/ ١٠٠ - ١٠١.\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ١٤٨، \"إملاء ما من به الرَّحْمَن\" للعكبري ١/ ١٥٥، \"المحرر الوجيز\" لابن عطية ٣/ ٣٨٩ - ٣٩٠.\n(٣) لم أجده.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٥٩، وفيه: (منها) بدلًا من (منكم)، و(أتمتع) بدلا من (نتمتع).","vol":"9","page":350},{"text":"والكسائي، وخلف: بالياء (١)\nوقرأ الباقون: بالتاء (٢).\n\n<span data-type=\"title\" id=toc-816>١٥٧ </span>- ﴿وَلَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ﴾\nقرأ نافع وأكثر أهل الكوفة غير أبي بكر ما كان من هذا الباب: بكسر الميم (٣).\nوقرأ الآخرون: بالضم (٤)، تابعهم حفص في هذين الحرفين خاصّة في هذِه السورة (٥) فمن ضمّه فهو من مات يموت، كقولك من قال: يقول قلت، ومن كان يكون: كنت، ومن كسره فهو من: مات يمات، كقولك من خاف يخاف: خفت، ومن هاب يهاب:\n_________\n(١) في \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٢: ابن كثير وحمزة والكسائي.\nوانظر: \"الحجة\" لابن زنجلة (ص ١٧٧) \"السبعة\" لابن مجاهد (ص ٢١٧) \"الكشاف\" للزمخشري ١/ ٦٤٦.\n(٢) انظر: \"الحجة\" لابن فارس ٣/ ٩١، \"شرح طيبة النشر\" لابن الجزري ٤/ ١٧٠، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٥٩.\n(٣) في \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٣: نافع وحمزة والكسائي.\nوانظر: \"الحجة\" لابن زنجلة (ص ١٧٨ - ١٧٩)، \"السبعة\" لابن مجاهد (ص ٢١٨)، \"الحجة\" لابن فارس ٣/ ٩٢، \"الكشاف\" للزمخشري ١/ ٦٤٦.\n(٤) في \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٣ ابن كثير وأبو عمر وابن عامر.\nوانظر: \"الكتاب\" لسيبويه ٤/ ١٢١، \"الكشاف\" للزمخشري ١/ ٦٤٦، \"معالم التنزيل\" للبغوي ٢/ ١٢٣.\n(٥) ورد عنه الوجهان: الضم في جميع القرآن، والضم في هذين الموضعين.\nانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٣.","vol":"9","page":351},{"text":"هبت (١) ﴿لَمَغْفِرَةٌ مِنَ اللَّهِ﴾ في العاقبة، ﴿وَرَحْمَةٌ خَيْرٌ مِمَّا يَجْمَعُونَ﴾ من الغنائم.\nقرأ العامة: (تجمعون) بالتاء، لقوله تعالى: ﴿وَلَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ﴾\nوقرأ حفص بالياء، على الخبر عن الغائبين، يعني: مما يجمع النَّاس من الأموال (٢).\n\n<span data-type=\"title\" id=toc-817>١٥٨ </span>- ﴿وَلَئِنْ مُتُّمْ أَوْ قُتِلْتُمْ لَإِلَى اللَّهِ تُحْشَرُونَ (١٥٨)﴾\nفي العاقبة.\n\n<span data-type=\"title\" id=toc-818>١٥٩ </span>- قوله ﷿: ﴿فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ﴾\nأي: فبرحمة من الله، (ما) صلة (٣)، كقوله ﴿فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ﴾ (٤)، ﴿عَمَّا قَلِيلٍ﴾ (٥)، ﴿جُند مَّا هُنَالِكَ﴾ (٦)، وقال\n_________\n(١) قال أبو علي كما في \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٣: ضم الميم هو الأشهر والأقيس، والكسر شاذ في القياس.\nوانظر: \"إعراب القرآن\" للنحاس ١/ ٤١٥ \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٥٩.\n(٢) في \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٤ جمهور النَّاس: بالتاء.\nوينظر: \"الحجة\" لابن فارس ٣/ ٩٤ \"السبعة\" لابن مجاهد (ص ٢١٨).\n(٣) صلة، فيها معنى التأكيد بإجماع النحويين.\nانظر: \"معاني القرآن\" للزجاج ١/ ٤٨٢، \"الكامل في اللغة والأدب\" للمبرد ١/ ٢٨١.\n(٤) النساء: ١٥٥ والمائدة: ١٣.\n(٥) المؤمنون: ٤٠.\n(٦) ص: ١١.","vol":"9","page":352},{"text":"عدي بن زيد:\nولم أر مِثْل الفتيان في عين اِلـ ... أيّام يَنْسَوْن ما عواقبها (١)\nأي: ينسون عواقبها (٢).\nوقال بعضهم: يحتمل أن تكون: (ما) استفهامًا للتعجب، تقديره: فبأي رحمة من الله لنت لهم، أي: سهلت لهم أخلاقك وكثرة احتمالك، ولم تسرع إليهم بما كان منهم يوم أحد، يقال: لأن له يلين لينا وليانا: إذا رق له وحسن خلقه (٣).\n﴿وَلَوْ كُنْتَ فَظًّا﴾ يعني (٤): جافيا سيئ الخلق، قاسي القلب، قليل الاحتمال، يقال: فظظت تفظ فظاظة وفظاظًا، فأنت فظ، والأنثى فظة، والجمع فظاظ (٥).\nوأنشد المفضل:\n_________\n(١) البيت في \"ديوان عدي\" (ص ٤٥).\nوانظر: \"شرح المفصّل\" لابن يعيش ٣/ ١٥٢، \"المحتسب\" لابن جني ١/ ٦٤، ٢٣٥، ٢/ ٢٥٥.\n(٢) انظر: \"معاني القرآن\" للأخفش ١/ ٢٣٨، \"إعراب القرآن\" للنحاس ١/ ٤١٥.\n(٣) انظر: \"مشكل إعراب القرآن\" لمكي ١/ ١٦٥، \"إملاء ما من به الرَّحْمَن\" للعكبري ١/ ١٥٥، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٢٢٥ (لين).\n(٤) الزيادة من (ن).\n(٥) انظر: \"الكشاف\" للزمخشري ١/ ٦٤٧، \"جامع البيان\" للطبري ٤/ ١٥١ \"الوسيط\" للواحديّ ١/ ٥١٢، \"معاني القرآن\" للزجاج ١/ ٤٨٣.","vol":"9","page":353},{"text":"وليس بفظ في الأداني [ولا الألى] (١) ... يؤمون جدواه ولكنه سهل (٢)\nوقال:\nوفظ على أعدائه يحذرونه ... فسطوته حتف ونائله جزل\nوقال آخر في المؤنث:\nأموت من الضر في منزلي ... وغيري يموت من الكظه\nودنيا تجود على الجاهلين ... وهي على ذي النهى فظّه (٣)\nأي (٤): غليظ القلب (٥).\n_________\n(١) ورد في الأصل: (في)، والمثبت من (س)، (ن)، وفي \"الجامع لأحكام القرآن\" للقرطبي (والأولى).\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٠٦ عن المفضل.\nوانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٠٧، \"الزاهر\" للأنباري ١/ ٢٧٤، \"الوجيز\" للواحدي ١/ ١٢٧، \"تاج العروس\" للزبيدي ١٠/ ٤٨١ (فظظ).\n(٣) ذكره القرطبيّ في \"الجامع لأحكام القرآن\" ٤/ ٢٤٨.\nوانظر: \"أساس البلاغة\" للزمخشري ١/ ٤٧٧ (فظظ).\n(٤) الزيادة من (ن).\n(٥) انظر: \"جامع البيان\" للطبري ٤/ ١٥١، \"الكشاف\" للزمخشري ١/ ٦٤٧، \"الدر المصون\" للسمين الحلبي ٣/ ٤٦٢ - ٤٦٣.","vol":"9","page":354},{"text":"قال الكلبيّ: فظًّا في القول، غليظ القلب في الفعل (١).\n﴿لَانْفَضُّوا مِنْ حَوْلِكَ﴾ أي: لنفروا وتفرقوا عنك، يقال: فضضتهم فانفضوا أي: فرقتهم فتفرقوا (٢)،\nقال أبو النجم (٣) يصف إبلاّ:\nمستعجلات القيض غير حرد ... ينفض عنهن الحصى بالصمد (٤)\nوأصل الفض: الكسر، ومنه (٥) قولهم: لا يفضض الله فاك (٦)، قال أهل الإشارة في هذِه الآية: منه العطاء، ومنه الثناء.\n﴿فَاعْفُ عَنْهُمْ﴾: تجاوز عنهم ما أتوا يوم أحد، ﴿وَاسْتَغْفِرْ لَهُمْ﴾\n_________\n(١) انظر قول الكلبيّ في \"الوسيط\" للواحدي ١/ ٥١٢، \"اللباب\" لابن عادل الدِّمشقيّ ٦/ ١٨.\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ١٥١، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٣٣، \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٦.\n(٣) الفضل بن قدامة أبو النجم، أحد رُجاز الإِسلام المتقدمين.\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ١٠/ ١٥٠ \"الشعر والشعراء\" لابن قتيبة (ص ٥٠٢).\n(٤) في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٤٩ عن أبي النجم مثله، وفيه: جرّد - بالمعجمة.\n(٥) في الأصل: (وهو)، والمثبت من (س)، (ن).\n(٦) أي: لا يكسر أسنانك.\nانظر: \"موسوعة أمثال العرب\" لإميل بديع يعقوب ٥/ ١١٨، \"تاج العروس\" للزبيدي ١٠/ ١٢٤ (فضض).","vol":"9","page":355},{"text":"حتَّى أشفعك فيهم، ﴿وَشَاوِرْهُمْ فِي الْأَمْرِ﴾ أي: استخرج آراءهم، واعلم ما عندهم، وهو مأخوذ من قول العرب: (شرت الدابة، وشورتها: إذا استخرجت جريها، وعلمت خبرها، ويقال لما يَظهر من حالها: مشوار، وللموضع الذي يشوَّر فيه أَيضًا مشوار (١) وقد يكون أَيضًا من قولهم: شرت العسل وأشرته واشترته، فهو مَشور ومشار ومشتار: إذا أخذته من موضعه، واستخرجته منه (٢)، قال الأَعشى:\nكأن جنيًّا من الزنجبيل ... بات بفيها وأريًا مشورا (٣)\nوقال عدي بن زيد:\nمن سماعٍ يأذن الشيخ له ... وحديثٍ مثل ماذي مشار (٤)\nواختلف العلماء في المعنى الذي لأجله أمر الله تعالى نبيه - ﷺ - بالمشاورة مع كمال عقله، وجزالة رأيه، وتتابع الوحيِ عليه،\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ١/ ٤١٦، \"الكشاف\" للزمخشري ١/ ٦٤٧، \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٧.\n(٢) انظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ٢٢٦ (شور)، \"المحيط في اللغة\" لإسماعيل بن عباد ٧/ ٣٧٨ (شور).\n(٣) البيت من قصيدة للأعشى يمدح فيها هوذة بن عليّ الحنفي في إحدى غزواته \"الديوان\" (ص ٩٣) (٣٠) (٨)، وفيه: (خالط فاها) بدلا من (بات بفيها) والأري: العسل.\nانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٩ هامش (١).\n(٤) في \"الجامع لأحكام القرآن\" للقرطبي (٤/ ٢٤٩) عن عديّ مثله.","vol":"9","page":356},{"text":"ووجوب طاعته في أمته فيما أحبّوا أو كرهوا.\nفقال بعضهم: هو خاص في المعنى، وإن كان عامًّا في اللفظ، ومعنى الآية: وشاورهم فيما ليس عندك فيه من الله عهد، يدل عليه قراءة ابن عباس - ﵄ -: (وشاورهم في بعض الأمر) (١).\nوقال الكلبيّ: يعني ناظرهم في لقاء العدو، ومكايدة الحرب عند الغزوة (٢). وروى عمرو بن دينار عن ابن عباس - ﵄ -: ﴿وَشَاوِرْهُمْ فِي الْأَمْرِ﴾ قال: أبو بكر وعمر - ﵄ - (٣).\nوقال مقاتل (٤)، وقتادة، والربيع: كانت سادات العرب إذا لم يشاوروا في الأمر شق ذلك عليهم، فأمر الله تعالى نبيه - ﷺ - أن يشاورهم في الأمر تزيدًا (٥)، فإن ذلك أعطف لهم عليه، وأذهب لأضغانهم، وأطيب لأنفسهم، فإذا شاورهم - ﷺ - عرفوا إكرامه لهم، فإن القوم إذا تشاوروا وأرادوا بذلك وجه الله تعالى عزم الله تعالى\n_________\n(١) قال ابن عادل الدِّمشقيّ في \"اللباب\" ٦/ ١٨: وهذا تفسير لا تلاوة.\nوانظر: \"الكشاف\" للزمخشري ١/ ٦٤٨، \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٨، \"جامع البيان\" للطبري ٤/ ١٥٢.\n(٢) انظر: \"اللباب\" لابن عادل الدِّمشقيّ ٦/ ١٨ بمعناه، \"الكشاف\" للزمخشري ١/ ٦٤٧.\n(٣) أخرج الحاكم في \"المستدرك\" ٣/ ٧٤ من جهة عمرو بن دينار به مثله، وقال: صحيح على شرط الشيخين ولم يخرجّاه. ووافقه الذهبي.\nوانظر: \"الوسيط\" للواحدي ١/ ٥١٢ - ٥١٣.\n(٤) ينظر قوله في \"تفسيره\" ١/ ٣١٠ بنحوه.\n(٥) من (ن).","vol":"9","page":357},{"text":"لهم على الأرشد (١).\nقال الشَّافعيّ ﵀: ونظير هذا قول النَّبِيّ -ﷺ-: \"البكر تستأمر في نفسها\" (٢)، إنما أمر باستئذانها؛ لاستطابة نفسها، وأنها لو كرهت كان للأب أن يزوجها (٣).\nولمشاورة إبراهيم ابنه ﵉ حين أمر بذبحه (٤)، وقال الحسن ﵀: قد علم الله تعالى أنَّه ﵇ ما به لهم من حاجة، ولكنه أراد أن يستن به من بعده (٥).\nودليل هذا التأويل:\n[٩٠٢] ما أخبرنا عبد الله بن حامد الوزان (٦)، أخبرنا أَحْمد بن\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ١٥٢ عن قتادة والربيع بمعناه.\nوانظر: \"الكشاف\" للزمخشري ١/ ٦٤٨، \"الوسيط\" للواحدي ١/ ٥١٢.\n(٢) أخرج الإِمام مسلم كتاب النكاح باب استئذان الشيب في النكاح بالنطق والبكر بالسكوت (١٤١٩)، والتِّرمذيّ في كتاب النكاح باب: ما جاء في استئمار البكر والثيب (١١٠٨) من طرق عن ابن عباس أن رسول الله -ﷺ- قال: \"الأيم أحق بنفسها من وليها، والبكر تستأذن في نفسها .. \" الحديث.\n(٣) انظر قول الشافعيّ في \"الأم\" ٥/ ١٩ بمعناه.\n(٤) إشارة إلى قول الله تعالى: ﴿يَابُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى﴾ [الصّافات: ١٠٢]، وانظر: \"روح المعاني\" للألوسي ٢٣/ ١٢٨ - ١٢٩.\n(٥) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٠١: من طريق ابن شبرمة عن الحسن به.\nوانظر: \"جامع البيان\" للطبري ٤/ ١٥٢، \"الكشاف\" للزمخشري ١/ ٦٤٧، \"روح المعاني\" للألوسي ٤/ ١٠٧.\n(٦) لم يذكر بجرح أو تعديل.","vol":"9","page":358},{"text":"محمَّد بن شاذان (١) أَنْبأنا جيعوية (٢) أنا صالح بن محمَّد (٣)، أنا سليمان ابن عمرو (٤) عن أبي حازم (٥) عن سهل بن سعد الساعدي ﵁ (٦) قال: قال رسول الله - ﷺ -: \"ما شقي عبد قط بمشورة وما (٧) سعد باستغناء برأي\" (٨).\nيقول الله تعالى: ﴿وَشَاوِرْهُمْ فِي الْأَمْرِ﴾ فالله وكتابه ورسوله غني عن المشاورة، ولكن الله تعالى أراد أن تكون سنّة، فلا يبرم أمر من (٩) الدنيا والدين حتَّى يشاوروا (١٠).\n_________\n(١) لم أجده.\n(٢) لم أقف له على ترجمة.\n(٣) صالح بن محمَّد التِّرْمِذِيّ: متهم ساقط.\n(٤) أبو داود النَّخَعيّ الكذاب.\n(٥) سلمة بن دينار.\n(٦) صحابي مشهور.\n(٧) في الأصل: (ولا)، والمثبت من (س)، (ن).\n(٨) [٩٠٢] الحكم على الإسناد:\nموضوع لأجل صالح بن محمَّد الترمذيّ وسليمان بن عمرو النخعيّ.\nالتخريج:\nأخرج القضاعي في \"المسند\" ٢/ ٦ (٧٧٣) من طريق صالح بن محمَّد التِّرْمِذِيّ به نحوه.\nانظر: \"كشف الخفاء\" للعجلوني ١/ ٥٠٧ - ٥٠٨، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٦١ عن سهل بن سعد الساعدي.\n(٩) من (س).\n(١٠) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٣٩٧ - ٣٩٨: والشورى من قواعد =","vol":"9","page":359},{"text":"وقد أثنى الله تعالى على عبادة بالمشاورة فقال: ﴿وَأَمْرُهُمْ شُورَى بَيْنَهُمْ﴾ (١).\nوروي عن النَّبِيّ - ﷺ - أنَّه قال: \"إذا كان أمراؤكم خياركم، وأغنياؤكم سمحاءكم، وأمركم شورى بينكم، فظهر الأرض خير من بطنها، وإذا كان أمراؤكم شراركم، وأغنياؤكم بخلاءكم، ولم يكن أمركم شورى بينكم، فبطن الأرض خير من ظهرها\" (٢).\n[٩٠٣] وأنشدني أبو القاسم الحسن بن محمَّد الحبيبيّ (٣) قال: أنشدني عميّ ﵀ (٤):\nإذا كنت في حاجة مرسلا ... فأرسل حكيمًا ولا توصه\n_________\n= الشريعة، وعزائم الأحكام، من لا يستشير أهل العلم والدين فَعْزله واجب، هذا ما لا خلاف فيه.\nوانظر: \"جامع البيان\" للطبري ٤/ ١٥٣.\n(١) الشورى: ٣٨.\n(٢) أخرج التِّرْمِذِيّ في كتاب الفتن باب منه (٢٢٦٦) من طريق صالح المريّ عن سعيد الجريري عن أبي عثمان النهدي عن أبي هريرة مرفوعًا مثله، قال التِّرْمِذِيّ: هذا حديث غريب لا نعرفه إلاّ من حديث صالح المريّ، وصالح المريّ في حديثه غرائب ينفرد بها لا يتابع عليها، وهو رجل صالح، وقال الألباني: ضعيف.\nانظر: \"ضعيف سنن التِّرْمِذِيّ\" (ص ٢٥٤) (٣٩٣) و\"ضعيف الجامع الصغير\" (ص ٩٢).\n(٣) كذبه الحاكم.\n(٤) لم أجده.","vol":"9","page":360},{"text":"وإن ناب أمر عليك التوى ... فشاور لبيبًا ولا تعصه\nونص الحديث إلى أهله ... فإن الوثيقة في نصِّه\nإذا المرء أضمر خوف الإله ... تبين ذلك في شخصه (١)\n[٩٠٤] وأنشدنا أبو القاسم الحبيبي (٢)، أنشدنا أبو بكر محمَّد بن المنذر الضَّرير (٣)، قال: أنشدنا أبو سلمة المؤدب (٤):\nشاور صديقك في الخفيّ المشكل ... واقبل نصيحة ناصح متفضل\nفالله قد أوصى بذاك نبيه ... (في قوله) (٥) شاورهم وتوكل\n_________\n(١) [٩٠٣] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وشيخ شيخه لم أجده. نسبت إلى الزُّبير بن عبد المطَّلب أكبر أعمام النَّبِيّ - ﷺ -.\nالتخريج:\nالأبيات من قصيدة من عشرة أبيات للشاعر الجاهلي طرفة بن العبد \"ديوان طرفة\" (ص ٦٤ - ٦٥)، \"الأغاني\" لأبي الفرج الأصفهاني ١٧/ ٣٣٧، \"جمهرة الأمثال\" للميداني ١/ ٩٨.\n(٢) كذبه الحاكم.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) في الأصل: (قولهم)، والمثبت من (س)، (ن). =","vol":"9","page":361},{"text":"﴿فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ﴾ لا على مشاورتهم، قرأ جعفر الصادق، وجابر بن زيد: (فإذا عزمت) بضم التاء (١)، أي: عزمت لك ووفقتك وأرشدتك (٢) ﴿فَتَوَكَّلْ عَلَى اللَّهِ﴾\nالتوكل: التفعّل، من الوكالة، يقال: وكلت الأمر إلى فلان فتوكل، أي: ضمنه وقام به، فمعنى قوله: ﴿فَتَوَكَّلْ عَلَى اللَّهِ﴾ أي: قم بأمر الله وثق به واستعنه (٣) ﴿إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ﴾، واختلفت عبارات العلماء في معنى التوكل وحقيقة التوكل، فقال سهل بن عبد الله (٤): أول مقام التوكل أن يكون العبد بين يدي الله كالميت بين يديّ الغاسل، يقلبه كيف أراد، لا يكون له حركة ولا تدبير، والمتوكل لا يسأل ولا يرد ولا يحسّ.\n_________\n[٩٠٤] الحكم على الإسناد:\nشيخ المصنف، كذبه الحاكم، وفيه من لم أجده.\nالتخريج:\nلم أجد من روى ذلك.\n(١) في \"اللباب\" لابن عادل الدِّمشقيّ ٦/ ٢٠: عكرمة وجعفر الصادق، ورويت عن جابر بن زيد، ومن غير نسبة في \"الكشاف\" للزمخشري ١/ ٦٤٨.\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ١٥٣، \"الكشاف، للزمخشري ١/ ٦٤٨، \"المحرر الوجيز\" لابن عطية ٣/ ٣٩٩.\n(٣) انظر: \"جامع البيان\" للطبري ٤/ ١٥٣، \"الكشاف\" للزمخشري ١/ ٦٤٨، \"المحرر الوجيز\" لابن عطية ٣/ ٤٠٠.\n(٤) سهل بن عبد الله أبو محمَّد التستري الصوفي الزاهد.\nانظر: \"حلية الأولياء\" لأبي نعيم ١٠/ ١٨٩، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٣٠.","vol":"9","page":362},{"text":"وقال أبو تراب النخشبيّ (١): التوكل: الطمأنينة إلى الله.\nوقال بشر الحافي (٢): الرضا.\n[٩٠٥] وسمعت محمَّد بن الحسين بن موسى (٣) يقول: سمعت سعيد بن أَحْمد بن محمَّد (٤) يقول: سمعت محمَّد بن أَحْمد بن سهل (٥) يقول: سمعت سعيد بن عثمان الخياط (٦) يقول: سمعت ذا\n_________\n(١) عسكر بن الحُصين أبو تراب النخشبي الإِمام القدوة الصوفيّ.\nانظر: \"حلية الأولياء\" لأبي نعيم ١٠/ ٤٥، \"طبقات الصوفية\" للسلمي (١٤٦، ١٥١)\n(٢) بشر بن الحارث المروزي الحافي: كان رأسًا في الورع والإخلاص.\nانظر: \"تاريخ بغداد\" للخطيب ٧/ ٦٧، \"سير أعلام النبلاء\" للذهبي ١٠/ ٤٦٩.\n(٣) أبو عبد الرَّحْمَن السلمي، تكلموا فيه، وليس بعمدة.\n(٤) سعيد بن أَحْمد بن محمَّد النَّيْسَابُورِيّ الصوفي المعروف بالعيَّار زاهد صوفي، متكلم فيه، قال صالح بن أبي صالح: كان أبي سيئ الرأي فيه، ويطعن فيما روى عن بشر بن أَحْمد الإسفراييني خاصة.\nوقال ابن طاهر: يتكلمون فيه لروايته كتاب \"اللمع\" عن أبي نصر السَّرَّاج مات في ربيع الأول سنة (٤٥٧ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٨/ ٨٦، \"شذرات الذهب\" لابن العماد الحنبلي ٣/ ٣٠٤.\n(٥) محمَّد بن أَحْمد بن محمَّد بن سهل أبو الفضل الصيرفي، نيسابوري الأصل، كان يسكن قطيعة الرَّبيع، ومات بها سنة (٣٤٧ هـ) وقال الخَطيب في \"تاريخ بغداد\" ١/ ٣٤٠: كان ثِقَة.\n(٦) سعيد بن عثمان بن عياش أبو عثمان البغدادي، ويعرف بالفندقي الدِّمشقيّ الخياط الصوفي، مات سنة (٢٩٤ هـ) ولم يذكر بجرح أو تعديل.\nانظر: \"تاريخ بغداد\" للخطيب ٩/ ٩٩، \"تاريخ دمشق\" لابن عساكر ٢١/ ٢٢٨.","vol":"9","page":363},{"text":"النُّون المصريّ (١) (٢) وقال له رجل: يَا أَبا الفيض: ما التوكل؟\nقال: خلع الأرباب، وقطع الأسباب.\nفقال: زدني فيه حالة أخرى، قال: إلقاء النفس في العبودية، وإخراجها من الربوبية (٣) (٤).\nوقال إبراهيم الخواص (٥)، حقيقة التوكل: إسقاط الخوف والرجاء مما سوى الله.\nوقال ابن الفرجي (٦): ردّ العيش إلى يوم واحد، وإسقاط هم غد.\n[٩٠٦] وسمعت محمَّد بن الحسين (٧) يقول: سمعت محمَّد بن\n_________\n(١) من (ن).\n(٢) ثوبان بن إبراهيم الزَّاهد شيخ الديار المصرية كان واعظًا.\n(٣) [٩٠٥] الحكم على الإسناد:\nشيخ المصنف وشيخ شيخه متكلم فيهما، وفيه من لم يذكر بجرح أو تعديل.\n(٤) قال ابن تيمية في \"قاعدة في الرد على الغزالي في التوكل\" (ص ١٥٠ - ١٥١): وإن من ظن أن التوكل يغني عن الأسباب المأمور بها فهو ضال .. فالالتفات إلى الأسباب شرك في التوحيد، ومحو الأسباب أن تكون أسبابًا نقص في العقل، والإعراض عن الأسباب المأمور بها قدح في الشرع.\n(٥) إبراهيم بن أَحْمد أبو إسحاق الخواص أحد شيوخ الصوفية.\nانظر: \"تاريخ بغداد\" للخطيب ٦/ ٧، \"المنتظم\" لابن الجوزي ١٣/ ٢٦.\n(٦) محمَّد بن يعقوب الفرجي الصوفي الزَّاهد.\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ٣٨٧، \"توضيح المشتبه\" لابن ناصر الدين ٧/ ٦٧.\n(٧) أبو عبد الرَّحْمَن السلمي، تكلموا فيه وليس بعمدة.","vol":"9","page":364},{"text":"عبد الله (١) يقول: سمعت أَبا عليّ الروذباريّ (٢) يقول: مراعاة التوكل ثلاث درجات: الأولى منها: إذا أعطي شكر، وإذا منع صبر، والثانية: المنع والإعطاء عنده واحد، والثالثة: المنع مع الشكر أحب إليه لعلمه باختيار الله له ذلك (٣).\n[٩٠٧] وسمعت محمَّد بن الحسين (٤) يقول: سمعت أَحْمد بن علي بن جعفر (٥) يقول: سمعت جعفر الخلدي (٦): يقول: قال إبراهيم الخواص (٧): كنت في طريق مكة فرأيت شخصًا وحشيًّا\n_________\n(١) محمَّد بن عبد الله بن عبد العزيز بن شاذان الرَّازيّ أبو بكر الصوفي ما هو بمؤتمن مات سنة (٣٧٦ هـ). انظر: \"تاريخ بغداد\" للخطيب ٥/ ٤٦٤ - ٤٦٥، \"سير أعلام النبلاء\" للذهبي ١٦/ ٣٦٤.\n(٢) أَحْمد بن محمَّد بن القاسم بن منصور، وقيل اسمه: حسن بن هارون، أبو علي الروذباري أحد شيوخ الصوفية. صحب الجنيد وغيره، وصار شيخ الصوفية ورئيسهم، مات سنة (٣٢٢ هـ)، وقيل سنة (٣٢٣ هـ). انظر: \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٥٦، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٣٥.\n(٣) [٩٠٦] الحكم على الإسناد\nشيخ المصنف متكلم فيه، وشيخ شيخه ليس بمؤتمن.\n(٤) أبو عبد الرَّحْمَن السلمي، متكلم فيه وليس بعمدة.\n(٥) لم أجده.\n(٦) جعفر بن محمَّد بن نصير بن قاسم الخلدي أبو محمَّد الخواص أحد شيوخ الصوفية قيل: عجائب بغداد: نكت المرتعش، وإشارات الشبلي، وحكايات الخلدي، وثقه الخَطيب، ومات سنة (٣٤٨ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٧/ ٢٣٤، \"الأنساب\" للسمعاني ٥/ ١٦١.\n(٧) أحد شيوخ الصوفية، لم يذكر بجرح أو تعديل.","vol":"9","page":365},{"text":"فقلت: أجني أَنْتَ (١) أم أنسي؟، فقال: بل جنيّ، فقلت إلى أين؟ قال: إلى مكة، قلت: بلا زاد؟ قال: نعم، فينا أَيضًا من يسافر على التوكل، فقلت له: ما التوكل؟ قال: الأخذ من الله (٢).\nوقال ذو النُّون أَيضًا: هو انقطاع المطامع (٣).\nوقال سهل أَيضًا: معرفة معطي أرزاق المخلوقين، ولا يصح لأحد التوكل حتَّى تكون عنده السماء كالصفر (٤)، والأرض كالحديد، ولا ينزل من السماء مطر، ولا يخرج من الأرض نبات، ويعلم أن الله لا ينسى له ما ضمن له من رزقه بين هذين.\nوعن بعضهم يقول: هو (٥) أن لا تعصي الله من أَجل رزقك.\nوقال (٦) آخر: حسبك من التوكل أن لا تطلب لنفسك ناصرًا غير الله، ولا لزرقك خازنًا غيره، ولا لعملك شاهدًا غيره.\n_________\n(١) من (ن).\n(٢) [٩٠٧] الحكم على الإسناد:\nشيخ المصنف متكلم فيه، وفيه من لم أجد فيه جرحًا أو تعديلًا.\n(٣) قال ابن تيمية في \"قاعدة في الرد على الغزالي في التوكل\" (ص ١٥٣ - ١٥٤): فالذي مضت به سنة رسول الله وسنة خلفائه الراشدين وأصحابه والتابعين بإحسان وأكابر المشايخ هو حمل الزاد، لما في ذلك من طاعة الله ورسوله وانتفاع الحامل ونفعه للنَّاس.\n(٤) الصفر: -بالضم-: النحاس الأصفر.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٤٦، \"أساس البلاغة\" للزمخشري ١/ ٣٥٦ (صفر).\n(٥) من (ن).\n(٦) من (ن).","vol":"9","page":366},{"text":"وقال الجنيد: التوكل: أن تقبل بالكلية على ربك، وتعرض عمن دونه.\nوقال الثَّوريّ: أن تفني تدبيرك في تدبيره، وترضى بالله وكيلًا مدبرًا، قال الله تعالى: ﴿وَكَفَى بِاللَّهِ وَكِيلًا﴾ (١).\nوقيل: هو اكتفاء العبد الذليل بالرب الجليل، كاكتفاء الخليل بالخليل، حين لم ينظر إلى عناية جبريل (٢).\nوقيل: هو السكون عن الحركات، اعتمادًا على خالق الأرض والسموات.\nوقيل لبهلول المجنون (٣): متى يكون العبد متوكلا؟ قال: إذا كان بالنفس غريبًا بين الخلق، وبالقلب قريبًا إلى الحق (٤).\n_________\n(١) النساء: ٨١.\n(٢) أخرج الطبري في \"جامع البيان\" ١٧/ ٤٥ عن المعتمر بن سليمان التَّيْميّ، عن بعض أصحابه جاء جبريل إلى إبراهيم ﵉، وهو يوثق أو يقمط، ليلقى في النَّار، قال: يَا إبراهيم ألك حاجة؟، قال: أما إليك فلا، انتهى. وأصحاب سليمان مبهمون.\nوروي عن كعب الأَحبار نحوه، قال ابن تيمية: ليس له إسناد معروف وهو باطل.\n\"قاعدة جليلة في التوسل والوسيلة\" (ص ٦٦).\n(٣) بهلول بن عمرو الصيرفي: من عقلاء المجانين، له أخبار ونوادر.\nانظر: \"البيان والتبيين\" للجاحظ ٢/ ٢٣٠، \"الأعلام\" للزركلي ٢/ ٧٧.\n(٤) قال ابن تيمية في \"قاعدة في الرد على الغزالي في التوكل\" (ص ١٥٢): ومن ترك الأسباب المأمور بها، فهو عاجز مفرط مذموم.","vol":"9","page":367},{"text":"[٩٠٨] حَدَّثَنَا أبو بكر محمَّد بن أَحْمد بن عقيل (١) أنا أبو إسحاق إبراهيم بن محمَّد بن يحيى (٢) أَنْبأنا أَحْمد بن دارم (٣) ثنا عمر ابن الحسن بن نصر بن حاجب (٤) قال: سمعت محمَّد بن عمران (٥)، قال: قيل لحاتم الأصم (٦): على ما بنيت أمرك هذا من التوكل؟\nقال: على أربع خلال: علمت أن رزقي ليس يأكله غيري، فلست أشتغل به، وعلمت أن عملي لا يعمله غيري، فأنا مشغول به، وعلمت أن الموت يأتي بغتة، فأنا أبادره، وعلمت أني بعين الله في كل حال، فأنا أستحيي منه (٧).\n[٩٠٩] وأخبرنا أبو سعد عبد الملك بن أبي عثمان الواعظ (٨)،\n_________\n(١) محمَّد بن أَحْمد بن محمَّد بن عقيل القطَّان، أبو بكر النَّيْسَابُورِيّ، يروي عن محمَّد ابن أَحْمد بن دلويه وعلي بن عبدان، وعنه الحاكم وأبو علي الصابوني، تُوفِّي سنة (٣٨٨ هـ).\nانظر: \"تاريخ الإِسلام\" للذهبي. وفيات سنة (٣٨٨ هـ) (ص ١٧٣).\n(٢) أبو إسحاق المزكي ثِقَة ثبت.\n(٣) رافضي كذاب.\n(٤) لم أجده.\n(٥) لم يتبين لي من هو.\n(٦) حاتم بن عنوان الأصم الزَّاهد القدوة تُوفِّي سنة (٢٣٧ هـ).\nانظر: \"حلية الأولياء\" لأبي نعيم ٨/ ٧٣، \"تاريخ بغداد\" للخطيب ٨/ ٢٤١، \"سير أعلام النبلاء\" للذهبي ١١/ ٤٨٤.\n(٧) [٩٠٨] الحكم على الإسناد:\nموضع، فيه ابن دارم رافضي كذاب.\n(٨) ثِقَة صالح ورع.","vol":"9","page":368},{"text":"أخبرنا أبو عبد الله أَحْمد بن عمر بن محفوظ (١) بجيزة مصر (٢) ثنا أبو إسحاق إبراهيم بن المولد الصوفي (٣) ثنا جدار بن بكر الدبيلي (٤)، قال: سمعت أَبا موسى الدبيلي (٥) قال: سألت عبد الرَّحِيم بن يحيى (٦) عن التوكل فقال لي: لو أدخلت يدك في فم التنين (٧) حتَّى\n_________\n(١) أَحْمد بن عمر بن محمَّد بن عمر بن محفوظ أبو عبد الله المصري الجيزي المقرئ تُوفِّي سنة (٣٩٩ هـ) وقيل سنة (٤٠٠ هـ)، ولم يذكر بجرح أو تعديل.\nانظر: \"غاية النهاية\" لابن الجزري ١/ ١٢٦، \"سير أعلام النبلاء\" للذهبي ١٧/ ١١٠.\n(٢) الجيزة: بليدة في غريب الفسطاط قبالتها.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٠٠.\n(٣) إبراهيم بن أَحْمد بن المولد أبو الحسن الزَّاهد الصوفي مات سنة (٣٤٢ هـ) ولم يذكر بجرح أو تعديل. انظر: \"طبقات الصوفية\" للسلمي (ص ١٠٥)، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٨٧.\n(٤) جدار بن بكر الدبيلي لم يذكر بجرح أو تعديل.\nانظر: \"توضيح المشتبه\" لابن ناصر الدين ٤/ ٧١، \"الإكمال\" لابن ماكولا ٣/ ٣٥٢.\n(٥) ابن أخت أبي يزيد البسطامي شعيب بن محمَّد بن شعيب أبو موسى الدبيلي لم يذكر بجرح أو تعديل. انظر: \"الأنساب\" للسمعاني ٥/ ٢٧٩، \"الإكمال\" لابن ماكولا ٣/ ٣٥٣، \"توضيح المشتبه\" لابن ناصر الدين ٤/ ٦٩ وفي جمعيهم كنيته: (أبو القاسم)، وذكره ابن ناصر الدين في \"توضيح المشتبه\" ٤/ ٧١: (أَبا موسى) عن ابن الجوزي وخطأه.\n(٦) عبد الرَّحِيم بن يحيى الدبيلي لم يذكر بجرح أو تعديل.\nانظر: \"الأنساب\" للسمعاني ٥/ ٢٧٩، \"الإكمال\" لابن ماكولا ٣/ ٣٥٢.\n(٧) التنين: حية عظيمة.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ٦٥، \"تاج العروس\" للزبيدي ١٨/ ٨٩ (تنن).","vol":"9","page":369},{"text":"يبلغ إلى الرسغ لم تخف مع الله شيئًا، قال أبو موسى: فخرجت إلى أبي يزيد البسطاميّ (١) أسأله عن التوكل، فدخلت بسطام (٢)، ودققت عليه الباب، فقال لي: يَا أَبا موسى، ما كان لك في جواب عبد الرَّحِيم من القناعة حتَّى تجيء تسألني؟ ! .\nقال: فقلت: افتح الباب، فقال: لو زرتني لفتحت لك الباب، جاء الجواب من الباب فانصرف، فلو أن الحية المطوقة بالعرش همت بك لم تخف مع الله شيئًا (٣).\nقال أبو موسى: فانصرفت حتَّى جئت إلى دبيل (٤)، فأقمت بها سنة، ثم اعتقدت الزيارة، فخرجت إلى أبي يزيد، فقال لي: زرتني مرحبًا بالزائر (٥) ادخل.\n_________\n(١) طيفور بن عيسى أبو يزيد البسطامي أحد الزهّاد.\nانظر: \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٣ - ٤٢، \"سير أعلام النبلاء\" للذهبي ١٣/ ٨٦.\n(٢) بِسْطام -بالكسر ثم السكون، وهي بلدة كبيرة بقومس.\nانظر: \"معجم البلدان\" لياقوت ١/ ٤٢١.\n(٣) أخرج الطَّبْرَانِيّ في \"مسند الشاميين\" ٣/ ٢٧٣ (٢٢٤١) والعقيلي في \"الضعفاء\" ٣/ ٦٠ عن معاذ بن جبل عن النَّبِيّ - ﷺ - قال: \"المجرة التي في السماء هي عرق الأفعى التي تحت العرش\". قال الذهبي في \"ميزان الاعتدال\" ٢/ ٥٣٠ (٤٧٢٤): ... وهذا إسناد مظلم، ومتن ليس بصحيح.\n(٤) دَبيل: بفتح أوله وكسر ثانيه -وهي مدينة بأرمينية.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٤٣٨، \"الروض المعطار\" لمحمد بن عبد المنعم الحميري (٢٣٣).\n(٥) من (س)، (ن).","vol":"9","page":370},{"text":"قال: فأقمت عنده شهرًا، لا يقع لي شيء إلاّ أخبرني قبل أن أسأله، فقلت له: يَا أَبا يزيد: أخرج، وأريد فائدة منك أخرج بها من عندك. فقال لي (١): أعلم أن فائدة المخلوقين ليست بفائدة، حدثتني أمي (٢) أنها كانت حاملا بي، فكانت إذا قدمت إليها القصعة (٣) من حلال، امتدت يدها فأكلت، وإذا قدمت من حرام، جفت فلم تأكل، اجعلها فائدة وانصرف. قال: فجعلتها فائدة، وانصرفت (٤).\n[٩١٠] وأخبرنا أبو الحسين عبد الرَّحْمَن بن إبراهيم بن محمَّد (٥) قال: أنبأني محمَّد بن داود بن سليمان (٦)، أخبرني محمَّد بن جعفر بن أَحْمد بن يزيد (٧)، حَدَّثَنَا سعيد بن عمرو بن سلمة (٨)، ثنا\n_________\n(١) من (ن).\n(٢) لم أجد من ذكرها.\n(٣) القصعة: الصحفة تشبع العشرة، والجمع قصاع.\nانظر: \"المحكم\" لابن سيده ١/ ١٤٩، \"أساس البلاغة\" للزمخشري ١/ ٥١١ (قصع).\n(٤) [٩٠٩] الحكم على الإسناد:\nفيه جماعة لم يذكروا بجرح أو تعديل.\nالتخريج:\nلم أجد من ذكره عن أبي يزيد البسطامي.\n(٥) ثِقَة.\n(٦) محمَّد بن داود بن سليمان النَّيْسَابُورِيّ الزَّاهد العابد.\nانظر: \"تاريخ بغداد\" للخطيب ٥/ ٢٦٥، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٢٠.\n(٧) ثِقَة مأمون.\n(٨) لم أجده.","vol":"9","page":371},{"text":"زكريا بن جامع الصيرفي (١)، حَدَّثني أبي (٢)، وعمي (٣) عن ابن طاوس اليماني (٤) عن أَبيه (٥) طاوس ﵀ (٦) قال: رأيت أعرابيًا قد جاء براحلة له، فأبركها وعقلها، ثم رفع رأسه إلى السماء فقال: اللهم إن هذِه الراحلة، وما عليها في ضمانك حتَّى أخرج إليها.\nفخرج الأعرابي وقد أخذت الراحلة وما عليها، فرفع رأسه إلى السماء وقال: اللهم إنه ما سرق مني شيء، وما سرق إلَّا منك.\nقال طاوس: فنحن كذلك مع الأعرابي، إذ رأينا رجلا من رأس أبي قبيس (٧) ينزل والراحلة بيده اليسرى، ويمينه مقطوعة معلقة في عنقه حتَّى جاء إلى الأعرابي فقال: هاك راحلتك وما عليها.\nفقلنا: ما حالك؟ !، قال: استقبلني فارس على فرس أشهب في رأس أبي قبيس وقال لي: يَا سراق مد يدك، فمددتها فوضعها على حجر، ثم أخذ حجرًا آخر فبتكها (٨) به، وعلقها في عنقي وقال:\n_________\n(١) لم أجده.\n(٢) جامع بن أبي راشد الكاهلي الصيرفي ثِقَة فاضل.\n(٣) الرَّبيع بن أبي راشد الكاهلي الصيرفي، ثِقَة ثِقَة.\n(٤) عبد الله بن طاوس اليماني، ثِقَة فاضل.\n(٥) من (ن).\n(٦) طاوس بن كيسان اليماني الثقة الإِمام.\n(٧) أبو قبيس: جبل مشرف على مسجد مكة.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٣٠٨.\n(٨) بتك: قطعه من أصله.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ٢٨، \"تاج العروس\" للزبيدي ١٣/ ٥١٤ (بتك).","vol":"9","page":372},{"text":"انزل فرد الراحلة وما عليها للأعرابي (١).\n[٩١١] أنبأني أبو عبد الرَّحْمَن السلمي (٢)، حَدَّثَنَا أبو الحسن محمَّد بن الحسن بن إسماعيل السَّرَّاج (٣)، ثنا علي بن أَحْمد ابن النضر ابن ابنة معاوية بن عمرو (٤)، ثنا أَحْمد بن عيسى (٥)، ثنا ابن (٦) وهب (٧)، حَدَّثني ابن لهيعة (٨)، عن أبي هبيرة (٩)، أنه (١٠) سمع أَبا تميم الجيشاني (١١) قال: سمعت عمر ﵁ يقول:\n_________\n(١) [٩١٠] الحكم على الإسناد:\nرجاله ثقات لم أجده، وهو خبر مباين لمقتضى العقل، ومخالف لمقاصد الشريعة، ولعله من وضع بعض القصاص قصد التكسب والارتزاق، والتقرب للعامة بغرائب الروايات.\nانظر: \"شرح ألفية السيوطي\" ١/ ٣٠٢.\n(٢) محمَّد بن الحسين الأَزدِيّ متكلم فيه، وليس بعمدة.\n(٣) محمَّد بن الحسن أبو الحسن السَّرَّاج النَّيْسَابُورِيّ المقرئ المحدث القدوة.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ١٦١، \"المنتظم\" لابن الجوزي ٧/ ٨٦.\n(٤) ضعفه الدارقطني ومشاه غيره.\n(٥) أَحْمد بن عيسى المصري التستري: صدوق.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ١/ ٧١، \"تهذيب الكمال\" للمزي ١/ ٢١٢.\n(٦) من (س)، (ن).\n(٧) ثِقَة حافظ عابد.\n(٨) صدوق خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهب عنه أعدل من غيرهما.\n(٩) ثِقَة.\n(١٠) من (ن).\n(١١) ثِقَة مخضرم.","vol":"9","page":373},{"text":"قال رسول الله - ﷺ -: \"لو توكلتم على الله حق توكله، لرزقكم كما يرزق الطير، تغدو خماصًا وتروح بطانًا\" (١).\nوروى محمَّد بن كعب عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ -: \"من سره أن يكون أقوى النَّاس فليتوكل على الله، ومن سره أن يكون أكرم النَّاس فليتق الله، ومن سره أن يكون أغنى النَّاس، فليكن بما في يد الله أوثق منه بما في يده\" (٢).\n_________\n(١) [٩١١] الحكم على الإسناد:\nضعيف لضعف شيخ المصنف، وابن ابنه معاوية، وابن لهيعة، وأصل الحديث معروف من رواية الثِّقات.\nالتخريج:\nأخرج أَحْمد في \"المسند\" ١/ ٥٢ والقضاعي في \"المسند\" ٢/ ٣١٩ (١٤٤٥) وابن ماجه في أبواب الزهد باب التوكل واليقين (٤٢١٦) من طريق عبد الله بن وهب به مثله، وأخرج التِّرْمِذِيّ في أبواب الزهد باب التوكل على الله (٢٣٤٤) وأَحمد في \"المسند\" ١/ ٣٠ وعبد بن حميد في \"المنتخب\" ١/ ٤٣ (١٠) وأبو يعلى في \"المسند\" ١/ ١٤٣ (٢٤٢) وأبو نعيم في \"حلية الأولياء\" ١٠/ ٦٩ والحاكم في \"المستدرك\" ٤/ ٣٥٤ من طرق عن حيوة بن شريح، أخبرني بكر بن عمرو أنَّه سمع عبد الله بن هبيرة يقول: أنَّه سمع أَبا تميم الجيشاني يقول، فذكر نحوه.\nقال التِّرْمِذِيّ: حديث حسن صحيح، وقال الحاكم: صحيح الإسناد، وقال الألباني: صحيح.\nانظر: \"تخريج الأحاديث المختارة\" (٢١٧ - ٢١٨)، \"سلسلة الأحاديث الصحيحة\" ١/ ١٢ (٣١٠).\n(٢) التخريج:\nأخرج ابن عدي في \"الكامل\" ٧/ ٢٥٦٥ من طريق أبي المقدام عن محمَّد بن كعب عن ابن عباس مرفوعًا مثله.\nقال ابن عدي: ولهشام غير ما ذكرت، وأحاديثه يشبه بعضها بعضًا، والضعف بيّن على رواياته. =","vol":"9","page":374},{"text":"وكان عمر بن الخطاب ﵁ يتمثل:\nهون عليك فإن الأمور ... بكف الإله مقاديرها\nفليس يأتيك معروفها ... ولا عازب عنك مقدورها (١)\n\n<span data-type=\"title\" id=toc-819>١٦٠ </span>- قوله ﷿: ﴿إِنْ يَنْصُرْكُمُ اللَّهُ﴾\nيعنكم الله (٢)، ويمنعكم من عدوكم (٣)، ﴿فَلَا غَالِبَ لَكُمْ﴾ مثل يوم بدر ﴿وَإِنْ يَخْذُلْكُمْ﴾: يترككم (٤)، ﴿فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ﴾: فلا ينصركم.\nوالخذلان: القعود عن النصرة والإِسلام (٥) للهلكة والمكروه، يقال للبقرة والظبية إذا تركت تعهد ولدها، وتخلفت عنها: خذلت\n_________\n= وقال ابن طاهر المقدسيّ في \"ذخيرة الحفاظ\" ٤/ ٢٣٠٠ (٥٣٤٥): رواه أبو المقدام هشام بن زياد، عن محمَّد بن كعب، عن ابن عباس، وهشام متروك الحديث.\nوقال الألباني في \"ضعيف الجامع الصغير\" (ص ٨١١) (٥٦٢٧): ضعيف جدًّا.\n(١) انظر: \"جامع العلوم والحكم\" لابن رجب الحنبلي ٢/ ٤٩٧، \"المنهاج في شعب الإيمان\" للحليمي ٣/ ٩، \"إحياء علوم الدين\" للغزالي ٢/ ٦٢ - ٦٣، \"قاعدة في الرد على الغزالي في التوكل\" لابن تيمية (ص ١٤٣) وما بعدها، \"القصد والرجوع إلى الله\" للمحاسبي (ص ٤٨ - ٥٠)، \"حلية الأولياء\" لأبي نعيم ٣/ ٢١٨.\n(٢) من (س)، (ن).\n(٣) انظر: \"أساس البلاغة\" للزمخشري ١/ ٦٣٥، \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ١٢٦ (نصر).\n(٤) من (س)، (ن).\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"9","page":375},{"text":"فهي خذول (١)، قال طرفة:\nخذول تراعي ربربا بخميلة ... تناول أطراف البرير وترتدي (٢)\nوأنشد:\nنظرت إليك (٣) بعين جارية ... خذلت صواحبها على طفل (٤)\nوقرأ عبيد بن عمير: (وإن يخذلكم) بضم الياء وكسر الذال، أي: يجعلكم مخذولين ويحملكم على الخذلان والتخاذل كما فعلتم بأحد (٥).\n﴿فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ﴾ أي: من بعد خذلانه، ﴿وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ﴾.\n_________\n(١) انظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٤/ ٣١٨، \"أساس البلاغة\" للزمخشري ١/ ١٥٦ (خذل)، \"الكشاف\" للزمخشري ١/ ٦٤٨.\n(٢) البيت في \"ديوان طرفة\" (ص ٢١) (ط بيروت)، \"تاج العروس\" للزبيدي ١٤/ ١٩٤، \"معجم مقاييس اللغة\" لابن فارس ٢/ ١٦٥ (خذل)، والبرير ثمر الآراك.\n(٣) الزيادة من (س)، (ن).\n(٤) لم أجده.\n(٥) قرأ الجمهور: ﴿يَخْذُلْكُمْ﴾ بفتح الياء من خذله ثلاثيًّا. \"الدر المصون\" للسمين الحلبي ٣/ ٤٦٥، \"الكشاف\" للزمخشري ١/ ٦٤٨. وفي \"البحر المحيط\" لأبي حيان: عن عبيد بن عمير ٣/ ١٠٠.","vol":"9","page":376},{"text":"<span data-type=\"title\" id=toc-820>١٦١ </span>- قوله ﷿: ﴿وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ﴾ الآية\nروى عكرمة ومقسم عن ابن عباس ﵄: أن هذِه الآية نزلت في قطيفة حمراء، فقدت يوم بدر. فقال بعض النَّاس: أخذها رسول الله -ﷺ- (١):\nوروى جويبر (٢) عن الضحاك (٣)، (عن ابن عباس) (٤) -﵁ أن رسول الله - ﷺ - لما وقع في يده غنائم هوازن يوم حنين، غله رجل بمخيط -يعني: بإبرة، فأنزل الله تعالى هذِه الآية (٥).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ١٥٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٠٣ والطبراني في \"المعجم الكبير\" ١١/ ٣٦٤ (١٢٠٢٨)، (١٢٠٢٩) من طرق عن خصيف، عن عكرمة، عن ابن عباس مرفوعًا نحوه، وخصيف بن عبد الرَّحْمَن الجزري قال الإِمام أَحْمد: ليس بالقوي في الحديث، شديد الاضطراب في المسند.\nانظر: \"تهذيب الكمال\" للمزي ٥/ ٤٦٢، \"تقريب التهذيب\" لابن حجر (١٧١٨).\nوأخرج التِّرْمِذِيّ في أبواب التفسير باب ومن سورة آل عمران (٣٠٠٩) وأبو داود في أول كتاب الحروف والقراءات باب منه (٣٩٧١) عن خصيف، حَدَّثَنَا: مقسم قال: قال ابن عباس: نزلت هذِه الآية ... فذكر نحوه.\nقال التِّرْمِذِيّ: هذا حديث حسن غريب. وروى بعضهم هذا الحديث عن خصيف عن مقسم ولم يذكر فيه: عن ابن عباس.\nوانظر: \"أسباب النزول\" للواحديّ (ص ١٣٠).\n(٢) ضعيف جدًّا.\n(٣) صدوق كثير الإرسال.\n(٤) في الأصل: (عنه)، والمثبت من (س)، (ن)، وهو الصحابي المشهور.\n(٥) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا. =","vol":"9","page":377},{"text":"وقال الكلبيّ ومقاتل (١): نزلت (هذِه الآية) (٢) في غنائم أحد حين ترك الرماة المركز، وطلبوا الغنيمة وقالوا: نخشى أن يقول النَّبِيّ - ﷺ -: من أخذ شيئًا فهو له، وأن لا يقسم الغنائم كما لم تقسم يوم بدر، فتركوا المركز، ووقعوا في الغنائم، فقال لهم النَّبِيّ -ﷺ-: \"ألم أعهد إليكم أن لا تتركوا المركز حتَّى يأتيكم أمري؟ ! \"\nقالوا: تركنا بقية إخواننا وقوفًا.\nفقال النَّبِيّ - ﷺ -: \"بل ظننتم أنا نغل ولا نقسم لكم\"، فأنزل الله ﷿ هذِه الآية (٣).\nوروى بعضهم عن الضحاك عن ابن عباس ﵄ أن رسول الله - ﷺ - بعث طلائع\nفغنمت فقسمها رسول الله - ﷺ - ولم يقسم للطلائع، فلما قدمت الطلائع قالوا: قسم الفيء ولم يقسم لنا، فأنزلت هذِه\n_________\n= التخريج:\nذكر الواحدي في \"أسباب النزول\" (ص ١٣١) عن ابن عباس مثله، ولم ينسبه لأحد، وطريق جويبر، عن الضحاك، عن ابن عباس غير مرضية وقد تقدم.\n(١) انظر قوله في \"تفسيره\" ١/ ٣١٠ بنحوه.\n(٢) الزيادة من (س).\n(٣) عزاه الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ١/ ٢٣٩ للثعلبي، والواحدي في \"أسباب النزول\" (ص ١٣١) للكلبي ومقاتل.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٤٠٣، \"معالم التنزيل\" للبغوي ٢/ ١٢٦.\nقال ابن عطية في \"المحرر الوجيز\" ٣/ ٤٠٤: تأويل ضعيف، فالآية في معنى نهي النَّاس عن الغلول في المغانم، والتوعد عليه .. انتهى مختصرًا.","vol":"9","page":378},{"text":"الآية (١).\nوقال قتادة: ذكر لنا أن هذِه الآية نزلت على النَّبِيّ - ﷺ -، وقد غل طوائف من أصحابه (٢).\nوفي بعض التفاسير: أن الأقرباء قد ألحوا عليه يسألونه عن (٣) المغنم، فأنزل الله تعالى: ﴿وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ﴾ فيعطي قومًا، ويمنع آخرين، بل عليه أن يقسم بالسوية، ولا يحرم أحدًا (٤).\nوقال محمَّد بن إسحاق بن يسار: هذا في الوحي يقول: ما كان لنبي أن يكتم شيئًا من وحي الله، رغبة أو رهبة أو مداهنة، وذلك أنَّهم يكرهون ما في القرآن من عيب دينهم، وسب آلهتهم، فسألوه أن يطوي ذلك، فأنزل الله تعالى هذِه الآية (٥).\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ١٥٦ عن الضحاك قوله مثله، وليس فيه عن ابن عباس، وأخرج الطبري في \"جامع البيان\" ٤/ ١٥٥ من طريق العوفي عن ابن عباس بمعناه، والعوفي ضعيف وقد تقدم.\nوانظر: \"مجمع الزوائد\" للهيثمي ٦/ ٣٢٨.\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ١٥٧ عن قتادة مثله.\n(٣) الزيادة من (س)، (ن).\n(٤) هو قول ابن عباس ﵄ كما في \"جامع البيان\" للطبري ٤/ ١٥٥ -\n١٥٦.\n(٥) أخرج ابن هشام في \"السيرة النبوية\" ٣/ ٧٠ والطبري في \"جامع البيان\" ٤/ ١٥٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٠٤ عن ابن إسحاق نحوه وفي بعضه اختلاف يسير وهو قول غريب، وما ورد في سبب النزول يوضح ذلك، والغلول الخيانة في الغنيمة، وهو أن يأخذ الإنسان منها خفية قبل القسمة.\nانظر: \"أساس البلاغة\" للزمخشري (ص ٣٣٧)، \"تاج العروس\" للزبيدي =","vol":"9","page":379},{"text":"فأما التفسير: فقرأ السلمي، ومجاهد، وابن كثير، وابن عامر، وعاصم: ﴿يَغُلَّ﴾ بفتح الياء وضم الغين (١)، وهي قراءة ابن عباس (٢)، واختيار أبي عبيد (٣).\nوقرأ الباقون: بضم الياء وفتح الغين (٤)، وهي قراءة ابن مسعود (٥) واختيار أبي حاتم فمن فتح الياء فمعناه: أن يخون، والمراد به الأمة.\nوقال بعض أهل المعاني: اللام فيه منقولة، معناه: ما كان النَّبِيّ ليغل، كقوله ﷿: ﴿مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ﴾ (٦)، أي: ما كان الله ليتخذ ولدًا.\n_________\n= ١٥/ ٥٥١ (غلل). والصحيح في تأويل الآية: هو النهي عن الغلول، وأخبر عبادة أن الغلول ليس من صفات الأنبياء؛ لأن ذلك جرم عظيم، والأنبياء لا تأتي مثله، والله أعلم.\nانظر: \"جامع البيان\" للطبري ٤/ ١٥٧، \"المحرر الوجيز\" لابن عطية ٣/ ٤٠٤.\n(١) في \"الاقناع\" لابن الباذش ٢/ ٦٢٣: ابن كثير وأبو عمرو وعاصم.\nوانظر \"السبعة\" لابن مجاهد (٢١٨)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٦٣.\n(٢) في \"المحرر الوجيز\" لابن عطية ٣/ ٤١٠: ابن عباس وجماعة من العلماء.\nوانظر: \"معجم القراءات القرآنية\" لأحمد مختار عمر ١/ ٤٥٧.\n(٣) انظر: \"الحجة\" للفارسي ٢/ ٢٤٦، \"التذكرة\" لابن غلبون ٢/ ٢٩٨.\n(٤) انظر: \"التذكرة\" لابن غلبون ٢/ ٢٩٨، \"تقريب النشر\" لابن الجزري (ص ١٠٢) \"المحرر الوجيز\" لابن عطية ١/ ٤٠١.\n(٥) في \"المحرر الوجيز\" لابن عطية ١/ ٤٠١: ابن مسعود وجماعة من العلماء.\n(٦) مريم: ٣٥.","vol":"9","page":380},{"text":"وقال بعضهم: هذا من ألطف التعريض، لما بأن براءة ساحة النَّبِيّ - ﷺ - من الغلول دل على الغلول في غيره، ونظيره قوله تعالى: ﴿وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ﴾ (١) وهذا معنى قول السدي (٢).\nوقال المفضل: معناه: ما كان يظن به ذلك، وما يشبهه، ولا يليق به، واحتج أهل هذِه القراءة بقول ابن عباس ﵄: كيف (٣) يكون له أن يَغُلَّ، وما (٤) كان لنبي (٥) من الأنبياء يَغُلَّ (٦)؟ (٧) (٨).\nومن قرأ ﴿يَغُلَّ﴾ (٩) بضم الياء، فله وجهان:\nأحدهما: أن يكون من الغلول، أي: ما كان لنبي أن يخان،\n_________\n(١) سبأ: ٢٤.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٣/ ٤٠١ - ٤٠٥، \"الدر المصون\" للسمين الحلبي ٣/ ٤٦٥ - ٤٦٦، \"إملاء ما من به الرَّحْمَن\" للعكبري ١/ ١٥٦.\n(٣) بعدها في (ن): لا.\n(٤) في (ن): وقد.\n(٥) في (ن): النَّبِيّ.\n(٦) في (ن): يقتل.\n(٧) أخرج الطَّبْرَانِيّ في \"الصغير\" ٢/ ١٥، ومن طريقه الخَطيب في \"تاريخ بغداد\" ١/ ٣٧٢ - ٣٧٣ عن أبي عمرو بن العلاء، عن مجاهد، عن ابن عباس نحوه، وفيه وانظر \"الوسيط\" للواحدي ١/ ٥١٤.\n(٨) انظر: \"جامع البيان\" للطبري ٤/ ١٥٥، \"غرائب القرآن\" للنيسابوري ٤/ ١٢٩، \"المحرر الوجيز\" لابن عطية ٣/ ٤٠٤، \"التبيان\" للعكبري ١/ ١٥٦، ١٥٧.\n(٩) الزيادة من (س)، (ن).","vol":"9","page":381},{"text":"يعني: أن تخونه أمته.\nوالوجه الآخر: أن يكون من الإغلال، معناه: ما كان لنبي أن يخون، أو تنسب إليه الخيانة، أو يوجد خائنًا، أو يدخل في جملة الخائنين، فيكون: أغل وغلل بمعنى واحد، كقوله تعالى: ﴿فَإِنَّهُمْ لَا يُكَذبُونَكَ﴾ (١)، وقوله ﴿فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا (١٧)﴾ (٢) (٣).\nوقال المبرد: تقول العرب: أكفرت الرَّجل، بمعنى: جعلته كافرًا ونسبته إلى الكفر، وحملته عليه، ووجدته كافرًا، وألحقته بالكافرين (٤).\n﴿وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ﴾.\nقال الكلبي: يمثل له ذلك الشيء في النَّار، ثم (٥) يقال له: انزل فخذه، فينزل فيحمله على ظهره، فإذا بلغ موضعه وقع في النَّار، ثم كلف أن ينزل إليه فيخرجه، يفعل به ذلك (٦).\n_________\n(١) الأنعام: ٣٣.\n(٢) الطارق: ١٧.\n(٣) انظر: \"معاني القرآن\" للنحاس ١/ ٥٠٣ - ٥٠٤، \"المحرر الوجيز\" لابن عطية ٣/ ٤٠٤، \"غريب القرآن\" لابن قتيبة (١١٥).\n(٤) انظر: \"تاج العروس\" للزبيدي ٧/ ٤٥٠، \"المحيط في اللغة\" لإسماعيل بن عباد ٦/ ٢٥٠ (كفر)، \"الزاهر\" للأنباري ١/ ١١٨، \"الوسيط\" للواحدي ١/ ٥١٣ - ٥١٤، \"معاني القرآن\" للفراء ١/ ٢٤٦، \"الحجة\" لابن خالويه (ص ١١٥)، \"معاني القرآن\" للأخفش ١/ ٤٢٧.\n(٥) الزيادة من (س)، (ن).\n(٦) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ١٢٧ عن الكلبيّ، وفي \"اللباب\" لابن عادل =","vol":"9","page":382},{"text":"﴿ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ﴾.\n[٩١٢] أخبرنا الشيخ أبو بكر محمَّد بن عبد الله بن محمَّد بن زكريا (١) في شهر رمضان سنة ثمان وثمانين وثلاثمائة، ثنا أبو محمَّد عبد الله بن محمَّد بن الحسن (٢)، ثنا عبد الله بن هاشم (٣) ثنا يحيى بن سعيد (٤)، ثنا: أبو حيان (٥)، ثنا أبو زرعة (٦) عن أبي هريرة ﵁ قال: قام فينا رسول الله - ﷺ - يومًا خطيبًا، فذكر الغلول وعظمه، وعظم أمره، فقال: \"لا ألفين أحدكم يوم القيامة يجيء على رقبته بعير له رغاء، ويقول: يَا رسول الله أغثني. فأقول: لا أملك لك من الله شيئًا قد أبلغتك، ولا ألفين أحدكم يجيء يوم القيامة وعلى رقبته شاة لها يعار (٧)، يقول: يَا رسول الله أغثني، فأقول: لا أملك من الله شيئًا قد أبلغتك. ولا ألفين أحدكم يجيء يوم القيامة\n_________\n= الدِّمشقيّ ٦/ ٢٦ عن ابن عباس، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٠٥ عن عبد الله بن عمرو بن العاص بمعناه.\n(١) نيسابور ثِقَة.\n(٢) النَّيْسَابُورِيّ أبو محمَّد، سماعاته صحيحة من مثل الذُّهليّ وطبقته، ولكن تكلموا فيه لإدمانه الشرب.\n(٣) الطوسي العبدي، ثِقَة.\n(٤) القطَّان، ثِقَة متقن.\n(٥) يحيى بن سعيد بن حيان، ثِقَة عابد.\n(٦) ابن عمرو ثِقَة.\n(٧) اليُعار: صوت الغنم الشديد.\nانظر: \"تاج العروس\" للزبيدي ٧/ ٦٤١ (يعر)، \"أساس البلاغة\" للزمخشري ٢/ ٣٢.","vol":"9","page":383},{"text":"على رقبته صامت (١) يقول: يَا رسول الله أغثني، فأقول: لا أملك لك من الله شيئًا، قد أبلغتك، ولا ألفين أحدكم يجيء يوم القيام على رقبته فرس له حمحمة (٢)، يقول: يَا رسول الله أغثني، فأقول: لا أملك لك من الله شيئًا قد أبلغتك. ولا ألفين أحدكم يجيء يوم القيامة برقاع (٣) يقول (٤): يَا رسول الله أغثني، فأقول: \"لا أملك لك من الله شيئًا قد أبلغتك\" (٥).\n_________\n(١) الصامت من المال: الذهب والفضة، والصموت: السكوت.\nانظر: \"تاج العروس\" للزبيدي ٣/ ٨٥، \"أساس البلاغة\" للزمخشري ١/ ٣٤٥.\n(٢) الحمحمة: صوت الفرس إذا طلب العلف.\nانظر: \"ترتيب القاموس\" ١٦/ ١٨١ (حمم)، \"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ٣٢٤.\n(٣) الرقاع: جليدة يكتب فيها.\nانظر: \"ترتيب القاموس\" ١١/ ١٧٢، \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ١٧٠ (رقع).\n(٤) ورد في هامش النسخة الأصل عند هذِه الكلمة قوله: \"ولا ألفين أحدكم يجيئ يوم القيامة على رقبته ننهس لها صياح، يقول: يَا رسول الله أغثني، فأقول: لا أملك لك من الله شيئًا لقد أبلغتك\" (مطالع) انتهى، وهذِه الزيادة وردت في رواية مسلم.\n(٥) [٩١٢] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج البُخَارِيّ كتاب الجهاد والسير، في باب الغلول (٧٠٧٣) ومسلم كتاب الإمارة باب: غلظ تحريم الغلول (١٨٣١) عن أبي حيان به بألفاظ متقاربة.","vol":"9","page":384},{"text":"[٩١٣] وأخبرنا محمَّد بن عبد الله بن زكريا (١)، أخبرنا أبو حامد ابن الشرقي (٢)، ثنا عبد الرَّحْمَن بن بشر (٣)، ثنا سفيان (٤)، عن عمرو (٥)، عن سالم بن أبي الجعد (٦)، عن عبد الله بن عمرو (٧) ﵄ قال: كان على ثقل رسول الله -ﷺ- رجل يقال له: كركرة (٨)، فمات، فقال رسول الله - ﷺ -: \"هو في النَّار، فوجدوا عليه عباءة قد غلّها\" (٩).\n[٩١٤] وأخبرنا محمَّد بن عبد الله (١٠) أنا أبو العباس الدغولي (١١)\n_________\n(١) محدث نيسابور، ثِقَة.\n(٢) أَحْمد بن محمَّد بن الحسن النَّيْسَابُورِيّ أبو حامد ابن الشرقي ثِقَة مأمون.\n(٣) ابن الحكم، ثِقَة.\n(٤) ابن عيينة، ثِقَة حافظ، لكنه ربما دلس، وكان أثبت النَّاس في عمرو بن دينار.\n(٥) ابن دينار المكيّ، ثِقَة ثبت.\n(٦) الكوفيّ، ثِقَة وكان يرسل كثيرًا.\n(٧) ابن العاص الصحابي الجليل.\n(٨) كركرة -بفتح الكاف وفي ضبطه خلاف كان نوبيًّا.\nانظر: \"الإصابة\" لابن حجر ٥/ ٤٣٨، \"أسد الغابة\" لابن الأثير ٤/ ٤٤٥.\n(٩) [٩١٣] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج البُخَارِيّ كتاب الجهاد والسير باب القليل من الغلول (٣٠٧٤) وابن أبي شيبة في \"المصنف\" ١١/ ٤٦٤ من طرق عن سفيان به نحوه.\n(١٠) ثِقَة.\n(١١) محمَّد بن عبد الرَّحْمَن الإِمام الحافظ المجود.","vol":"9","page":385},{"text":"ومكيّ بن عبدان (١) وعبد الله بن محمَّد بن الحسن (٢) قالوا: أخبرنا عبد الله بن هاشم (٣) أنا سفيان بن عيينة (٤) ثنا الزُّهْرِيّ (٥).\n[٩١٥] وأخبرنا محمَّد (٦)، قال: أخبرنا أبو سعيد أَحْمد بن محمَّد ابن زياد بن بشر الأعرابي (٧) بمكة، ثنا سعدان بن نصر بن منصور (٨)، ثنا سفيان (٩) عن الزهريّ (١٠).\n[٩١٦] وأخبرنا محمَّد (١١)، ثنا أبو جعفر محمَّد بن يحيى بن عمر ابن عليّ بن حرب (١٢)، ثنا علي بن حرب الطَّائيّ (١٣) ثنا سفيان (١٤)،\n_________\n(١) المحدث الثقة المتقين.\n(٢) ابن الشرقي سماعاته صحيحة من مثل الذُّهليّ وطبقته، ولكن تكلموا فيه لإدمانه الخمر.\n(٣) العبدي ثِقَة.\n(٤) الهلالي الإِمام ثِقَة حافظ فقيه، تغير بأخرة، وربما دلس عن الثِّقات.\n(٥) محمَّد بن مسلم بن شهاب الزُّهْرِيّ متفق على جلالته وإتقانه.\n(٦) ابن عبد الله أبو بكر الشَّيبانِيّ ثِقَة.\n(٧) الإِمام المحدث القدوة الصدوق الحافظ.\n(٨) الثَّقَفيّ البزاز، صدوق.\n(٩) ابن عيينة الإِمام الثقة.\n(١٠) متفق على جلالته وإتقانه.\n(١١) ابن عبد الله أبو بكر الجوزقي الشَّيبانِيّ.\n(١٢) ثِقَة.\n(١٣) صدوق فاضل.\n(١٤) ابن عيينة الإِمام الثقة.","vol":"9","page":386},{"text":"عن الزُّهْرِيّ (١)، عن عروة (٢)، عن أبي حُميْد السّاعدي - ﵁ - (٣) قال: بعث رسول الله -ﷺ- رجلا من الأزد، يقال له: ابن اللتبية (٤) على الصدقة، فجاء فقال: هذا لكم وهذا أهدي لي. فقام النَّبِيّ -ﷺ- فحمد الله، وأثنى عليه، ثم قال: \"ما بال العامل يُبْعث فيجيء فيقول: هذا لكم وهذا أهدي لي، أفلا جلس في بيت أَبيه وأمه فينظر أيهدى إليه، والذي نفس محمَّد بيده لا يبعث منكم أحد فيأخذ منه شيئًا إلَّا جاء يوم القيامة يحمله على رقبته، إن كان بعيرًا له رغاء، أو بقرة لها خوار، أو شاة تيعر، فرفع يديه حتَّى رأيت عفرة (٥) إبطيه فقال: اللهمّ قد بلغّت\" ثلاثًا (٦).\n_________\n(١) متفق على جلالته وإتقانه.\n(٢) عروة بن الزُّبير بن العوام ثِقَة.\n(٣) أبو حميد الساعدي اختلف في اسمه مشهور بكنيته. انظر: \"أسد الغابة\" لابن الأثير ٦/ ٧٥، \"تهذيب الكمال\" للمزي ٢١/ ١٩٠.\n(٤) ابن اللتبية: بضم اللام وإسكان التاء، وهو عبد الله الأَزدِيّ.\nانظر: \"أسد الغابة\" لابن الأثير ٣/ ٣٧١، \"الإصابة\" لابن حجر ٤/ ١٨٨.\n(٥) العفرة -بضم المهملة وسكون الفاء-: بياض ليس بالناصع الشديد.\nانظر: \"غريب الحديث\" لأبي عبيد ١/ ٢٨٣، \"الفائق\" للزمخشري ٢/ ١٦٧.\n(٦) [٩١٤] [٩١٥] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج البُخَارِيّ في مواضع من \"صحيحه\" منها: كتاب الهبة في باب من لم يقبل الهدية لعلة، وفي كتاب الأحكام في باب: هدايا العمال (٢٥٩٧) (٧١٧٤) ومسلم كتاب الإمارة باب تحريم هدايا العمال (١٨٣٢) من طرق عن سفيان به نحوه. =","vol":"9","page":387},{"text":"[٩١٧] وأخبرنا أبو علي الحسين بن محمَّد بن عليّ (١) وأبو الحسن أَحْمد بن محمَّد بن يوسف (٢)، قالا: حَدَّثَنَا أبو بكر محمَّد بن بكر بن محمَّد بن عبد الرَّزّاق (٣) بالبصرة، قال: حَدَّثَنَا أبو داود سليمان بن الأشعث (٤)، ثنا مسدد (٥)، أن يحيى بن سعيد (٦) وبشر بن المفضل (٧) حدثاهم عن يحيى بن سعيد (٨)، عن محمَّد بن يحيى بن حبان (٩)، عن أبي عمرة (١٠)، عن زيد بن خالد (١١) أن رجلا من\n_________\n= وانظر: \"الاستذكار\" لابن عبد البر (٢٠٠٤٥)، \"السنن الكبرى\" للبيهقي ٤/ ١٥٨ - ١٥٩، \"الأم\" للشافعي ٢/ ٥٨.\n(١) الروذباري الإِمام المسند.\n(٢) أبو الحسن أَحْمد بن محمَّد بن يوسف بن يعقوب بن نصر النصري المؤذن الجرجاني روى عن أَحْمد بن محمَّد بن مالك، ولم يذكر بجرح أو تعديل.\nانظر: \"تاريخ جرجان\" للسهمي (ص ٩٨).\n(٣) ابن داسه ثِقَة عالم.\n(٤) السجستاني أبو داود الإِمام الثقة الحافظ.\n(٥) ابن مسرهد بن مسربل، الثقة الحافظ.\n(٦) القطَّان، ثِقَة متقن.\n(٧) ثِقَة ثبت.\n(٨) ابن قيس الأَنْصَارِيّ، ثِقَة ثبت.\n(٩) ثِقَة فقيه.\n(١٠) مولى زيد بن خالد الجهني، مقبول \"تقريب التهذيب\" لابن حجر (٨٢٧٩)، \"تهذيب التهذيب\" لابن حجر ١٢/ ١٨٧.\n(١١) زيد بن خالد الجهني صحابي جليل - ﵁ - تُوفِّي بالمدينة سنة (٧٨ هـ).\nانظر: \"الاستيعاب\" لابن عبد البر ٢/ ٥٤٩.","vol":"9","page":388},{"text":"أصحاب النَّبِيّ - ﷺ - تُوفِّي يوم خيبر، فذكروه لرسول الله -ﷺ-، فقال: \"صلوا على صاحبكم\"، فتغيرت وجوه النَّاس لذلك، فقال: \"إن صاحبكم غل في سبيل الله، ففتشنا متاعه فوجدنا خرزًا من خرز اليهود لا يساوي درهمين\" (١).\n[٩١٨] وبإسناده عن أبي داود (٢) قال: أخبرنا القعنبي (٣)، عن مالك (٤)، عن ثور بن زيد الديلي (٥)، عن أبي الغيث مولى ابن مطيع (٦)، عن أبي هريرة ﵁ قال: خرجنا (٧) مع رسول الله\n_________\n(١) [٩١٧] الحكم على الإسناد:\nضعيف فيه أبو عمرة مقبول، وفيه أَيضًا من لم يذكر بجرح أو تعديل. وتقدم أن النبي - ﷺ - قال عن كركرة: \"هو في النَّار\" فكيف يصلى على غالّ.\nالتخريج:\nأخرج أبو داود في كتاب الجهاد في باب في تعظيم الغلول (٢٧١٠). والنَّسائيّ في \"السنن الكبرى\" في كتاب الجنائز في باب في الصلاة على من غلّ (٢٠٨٦) وابن ماجه في كتاب الجهاد في باب الغلول (٢٨٤٨) من طرق عن يحيى بن سعيد الأَنْصَارِيّ به نحوه قال الألباني في \"ضعيف سنن أبي داود\" (ص ٢٦٤) (٥٧٩)، \"ضعيف سنن ابن ماجه\" (ص ٢٣٢) (٥٧١): ضعيف.\n(٢) السجستاني الإِمام الثقة الحافظ.\n(٣) عبد الله بن مسلمة ثِقَة عابد.\n(٤) مالك بن أنس إمام دار الهجرة.\n(٥) ثِقَة\n(٦) سالم أبو الغيث المدنِيُّ ثِقَة\n(٧) قول أبي هريرة - ﵁ -: (خرجنا): وهم من ثور بن زيد، لأن أَبا هريرة لم يخرج مع النَّبِيّ - ﷺ - إلى خيبر، وإنما قدم بعد خروجهم، وقد عليهم خيبر بعد أن فتحت. قال =","vol":"9","page":389},{"text":"- ﷺ - عام خيبر، فلم نغنم ذهبًا ولا ورقًا (١)، إلاّ الثياب والمتاع والأموال، قال فتوجه رسول الله - ﷺ - نحو وادي القرى (٢)، وقد أهدي لرسول الله - ﷺ - (عبدٌ أسود) (٣)، يقال له: مدعم (٤). فبينا مدعم يحط رحل رسول الله - ﷺ - إذ جاءه سهم فقتله، فقال النَّاس: هنيئًا له الجنة. فقال (٥): رسول الله - ﷺ -: \"كلاّ والذي نفسي بيده: إن الشملة (٦) التي أخذها يوم خيبر من الغنائم لم يصبها المقاسم لتشتعل عليه نارًا\". فلما سمعوا ذلك جاء رجل بشراك أو بشراكين (٧) إلى رسول الله -ﷺ-، فقال رسول الله -ﷺ-:\n_________\n= أبو مسعود: ولكن لا يشك أحد أن أَبا هريرة حضر قسمة الغنائم، قاله ابن حجر في \"فتح الباري\" ٧/ ٤٨٨.\n(١) الورق: الفضة.\nانظر: \"تاج العروس\" للزبيدي ١٣/ ٤٧٦، \"المحيط في اللغة\" لإسماعيل بن عباد ٦/ ١٦ (ورق).\n(٢) وادي القرى: واد بين المدينة والشَّام من أعمال المدينة.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٣٥٣، \"معجم البلدان\" لياقوت ٥/ ٣٤٥.\n(٣) في الأصل: (عبدًا) بالنصب، والمثبت من (س)، (ن) وهو الصحيح.\n(٤) مدعم الأسود كان مولى لرفاعة الجذامي فأهداه للنبي - ﷺ -.\nانظر: \"أسد الغابة\" لابن الأثير ٥/ ١٢٦ \"الإصابة\" لابن حجر ٣/ ٣٩٤.\n(٥) جاء في جميع النسخ: (فقال له) بزيادة: (له) وحذفها أولى كما في مصادر التخريج.\n(٦) الشملة: ثوب يديره على جسده كله لا يخرج منه يده.\nانظر: \"أساس البلاغة\" للزمخشري (ص ٢٤٩)، \"المحيط في اللغة\" لإسماعيل بن عباد ٧/ ٣٣٩ (شمل).\n(٧) الشراك: بكسر المعجمة وتخفيف الراء -سير النعل على ظهر القدم. =","vol":"9","page":390},{"text":"\"شراك من نار، أو شراكان من نار\" (١).\n[٩١٩] وبه عن أبي داود (٢)، ثنا أبو صالح محبوب بن موسى (٣)، ثنا أبي إسحاق الفزاري (٤)، عن عبد الله (٥) بن شوذب (٦)، ثنا عامر\n_________\n= انظر: \"أساس البلاغة\" للزمخشري (ص ٢١٤)، \"فتح الباري\" لابن حجر ٧/ ٤٨٩.\n(١) [٩١٨] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج البُخَارِيّ كتاب المغازي باب غزوة خيبر (٤٢٣٤). ومسلم كتاب الإمارة باب غلظ تحريم الغلول (٢٣٥)، وأبو داود كتاب الجهاد باب في تعظيم الغلول (٢٧١١) من طرق عن مالك بن أنس به بألفاظ متقاربة، قال الشيخ الألباني في \"صحيح سنن النَّسائيّ\" ٢/ ٨٠٩ (٣٥٨٤): صحيح.\n(٢) الإِمام الحافظ الثقة.\n(٣) محبوب بن موسى الأَنْطاكيّ أبو صالح الفراء يروي عن أبي إسحاق الفزاري وابن المبارك، وشعيب بن حرب وغيرهم، روى عنه عثمان بن سعيد الدَّارميّ، داود، ومحمَّد بن إبراهيم البوشنجي، ومحمود بن محمَّد الحلبي، ثِقَة متقن فاضل تُوفِّي: سنة ٢٣٠.\n\"تهذيب الكمال\" للمزي ٢٧/ ٢٦٥، \"تقريب التهذيب\" لابن حجر (٦٤٩٥).\n(٤) إبراهيم بن محمَّد بن الحارث بن أسماء الكُوفيّ، أبو إسحاق الفزاري، ولد بواسط، سكن الشَّام، كان من الفقهاء والعباد والحفاظ والزهاد، ممن عني بالعلم ولزم الورع والحلم ورابط بالثغر إلى أن مات سنة ست وثمانين ومائة. \"الطبقات الكبرى\" لابن سعد ٧/ ٤٨٨، \"التاريخ الكبير\" للبخاري ١/ ٣٢١، \"مشاهير علماء الأمصار\" لابن حبان (ص ٢٨٩)، \"تذكرة الحفاظ\" للذهبي ١/ ٢٧٣، \"تقريب التهذيب\" لابن حجر ١/ ٤١.\n(٥) وقع زيادة: (بن عبد الله) في النسخ وحذفها أولى.\n(٦) ابن شوذب الخُرَاسَانِيّ: صدوق عابد.","vol":"9","page":391},{"text":"-يعني ابن عبد الواحد (١) - عن عبد الله بن بريدة (٢) عن عبد الله بن عمرو - ﵄ - قال: كان رسول الله - ﷺ - إذا أصاب غنيمة أمر بلالًا (٣) ينادي في النَّاس فيجيئون بغنائمهم، فيجمعها فيقسمها، فجاء رجل بعد ذلك بزمام من شعر (٤) فقال: يَا رسول الله: هذا فيما كنا أصبنا من الغنيمة، فقال: \"أسمعت بلالًا نادى ثلاثًا؟ \".\nقال: نعم، قال: \"فما منعك أن تجيء به؟ \"، فاعتذر إليه، فقال: \"كن أَنْتَ، تجيء به يوم القيامة فلن أقبله منك\" (٥).\n_________\n= انظر: \"تقريب التهذيب\" لابن حجر (٣٣٨٧) \"تهذيب التهذيب\" لابن حجر ٥/ ٢٢٥.\n(١) الأحول البَصْرِيّ: صدوق يخطئ.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ٢/ ١٧٢ \"تهذيب الكمال\" للمزي ٩/ ٣٧٠.\n(٢) ابن الحصيب الأسلمي، ثِقَة.\n(٣) ابن رباح مؤذن النَّبِيّ - ﷺ - ﵁ -.\n(٤) الزمام: ما يُزّم به، وهو الحبل الذي يُجْعل في الخشبة وغيرها.\nانظر: \"تاج العروس\" للزبيدي ١٦/ ٣٢٤، \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ٢١.\n(٥) [٩١٩] الحكم على الإسناد:\nحسن فيه محبوب وابن شوذب صدوقان، وعامر الأحول صدوق يخطئ.\nالتخريج:\nأخرج أبو داود في كتاب الجهاد في باب الغلول إذا كان يسيرًا (٢٧١٤)، والحاكم في \"المستدرك\" ٢/ ١٢٧ من طريق محبوب بن موسى به نحوه.\nقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.","vol":"9","page":392},{"text":"[٩٢٠] وبه عن أبي داود (١)، ثنا النفيلي (٢)، وسعيد بن منصور (٣) قالا: أخبرنا عبد العزيز بن محمَّد الدراوردي (٤) عن صالح بن محمَّد بن زائدة (٥) قال: دخلت مع مسلمة (٦) أرض الروم، فأتي برجل قد غلّ، فسأل سالمًا (٧) عنه فقال: سمعت أبي (٨) يحدث عن عمر بن الخطاب - ﵄ - عن النَّبِيّ - ﷺ - قال: \"إذا وجدتم الرَّجل قد غلّ فأحرقوا متاعه، واضربوه\".\nقال: فوجدنا في متاعه مصحفًا، فسأل سالمًا فقال: بعه وتصدق بثمنه (٩).\n_________\n(١) الإِمام الحافظ الثقة.\n(٢) عبد الله بن محمَّد أبو جعفر النفيلي: ثِقَة حافظ.\n(٣) أبو عثمان المروزي: ثِقَة مصنف.\n(٤) عبد العزيز بن محمَّد أبو محمَّد الدراوردي، صدوق كان يحدث من كتب غيره فيخطئ.\n(٥) صالح بن محمَّد بن زائدة المدنِيُّ، أبو واقد الليثيّ الصغير.\nحدث عن أنس، وابن المسيّب، وعامر بن سعد بن أبي وقَّاص، وغيرهم روى عنه وهيب بن خالد، والدراوردي، سليمان بن حرب، وغيرهم، ضعيف، تُوفِّي سنة (١٤٠).\n\"تهذيب الكمال\" للمزي ١٣/ ٨٤، \"تقريب التهذيب\" لابن حجر (٢٨٨٦).\n(٦) مسلمة بن عبد الملك الأموي الفاتح المقدام.\nانظر: \"سير أعلام النبلاء\" للذهبي ٥/ ٢٤١، \"تهذيب التهذيب\" لابن حجر ١٠/ ١٤٤.\n(٧) سالم بن عبد الله بن عمر، ثبت عابد فاضل.\n(٨) عبد الله بن عمر بن الخطاب ﵄.\n(٩) [٩٢٠] الحكم على الإسناد: =","vol":"9","page":393},{"text":"[٩٢١] وبه عن أبي داود (١)، حَدَّثَنَا محمَّد بن عوف (٢)، ثنا موسى ابن أَيُّوب (٣) ثنا الوليد بن مسلم (٤) ثنا زهير بن محمَّد (٥) عن عمرو بن شعيب (٦) عن أَبيه (٧) عن جده (٨) أن رسول الله - ﷺ -، وأبا بكر وعمر - ﵄ -\n_________\n= منكر تفرد به صالح -مرفوعًا- وهو ضعيف.\nالتخريج:\nأخرج أبو داود في كتاب الجهاد باب في عقوبة الغال (١٧١٣)، والتِّرمذيّ في \"السنن\" أبواب الحدود باب ما جاء في الغال ما يصنع به (١٤٦١) من طريق صالح بن محمَّد بن زائدة به مثله.\nقال البُخَارِيّ: وهو باطل ليس له أصل وراويه لا يعتمد عليه.\nانظر: \"فتح الباري\" ٦/ ١٨٧.\nوقال النووي في \"صحيح مسلم بشرح النووي\" ١٢/ ١٨٣: حديث ضعيف.\nوقال الجورقاني في \"الأباطيل والمناكير\" ٢/ ٢٠٢ (٥٨٨): هذا حديث منكر.\nوانظر: \"العلل المتناهية\" لابن الجوزي ٢/ ٩٤ - ٩٥، \"ضعيف سنن أبي داود\" للألباني (ص ٢٦٥).\n(١) الإِمام صاحب \"السنن\".\n(٢) محمَّد بن عوف الخُرَاسَانِيّ، ثِقَة، حافظ.\n(٣) موسى بن أَيُّوب الأنطاكي: صدوق.\nانظر: \"تقريب التهذيب\" لابن حجر (٦٩٧٤) \"تهذيب التهذيب\" لابن حجر ١٠/ ٣٣٦.\n(٤) القُرشيّ، ثِقَة لكنه كثير التدليس والتسوية.\n(٥) التَّمِيمِيّ الخُرَاسَانِيّ رواية أهل الشَّام عنه غير مستقيمة، فضعف بسببها.\n(٦) ابن محمَّد بن عبد الله بن عمرو بن العاص: صدوق. تكلم العلماء في روايته عن أَبيه عن جده.\n(٧) شعيب بن محمَّد بن عبد الله بن عمرو بن العاص: صدوق. ثبت سماعه من جده.\n(٨) عبد الله بن عمرو بن العاص الصحابي الجليل ﵄.","vol":"9","page":394},{"text":"حرقوا متاع الغالّ، وضربوه (١).\nوفي بعض الروايات: ومنعوه سهمه (٢).\n[٩٢٢] وبه عن أبي داود (٣) أبو صالح محبوب بن موسى الأَنْطاكيّ (٤)، أخبرنا أبو إسحاق (٥)، عن صالح بن محمَّد (٦) قال: غزونا مع الوليد بن هشام (٧)، ومعنا سالم بن عبد الله بن عمر (٨) وعمر بن عبد العزيز (٩)، فغل رجل متاعًا، فأمر الوليد بمتاعه\n_________\n(١) [٦٢١] الحكم على الإسناد:\nضعيف. فيه الوليد بن مسلم كثير التدليس والتسويه، وزهير بن محمَّد رواية أهل الشَّام عنه غير مستقيمة.\nالتخريج:\nأخرج أبو داود في كتاب الجهاد باب عقوبة الغال (٢٧١٥) عن محمَّد بن عوف مثله، وضعفه البُخَارِيّ والنووي.\nانظر: \"فتح الباري\" لابن حجر ٦/ ١٨٧ و\"شرح صحيح مسلم\" للنووي ٢/ ١٣٠.\n(٢) قال أبو داود في \"السنن\" (٢٧١٥): وزاد فيه: علي بن بحر عن الوليد، ولم أسمع منه: (ومنعوه سهمه).\nقال الألباني في \"ضيعف سنن أبي داود\" (ص ٢٦٦) (٥٨٢): ضعيف مقطوع.\n(٣) الإِمام صاحب \"السنن\".\n(٤) صدوق.\n(٥) إبراهيم بن محمَّد الفزاري: إمام ثِقَة، حافظ.\n(٦) ابن زائدة ضعيف.\n(٧) الوليد بن هشام بن معاوية القُرشيّ، ثِقَة.\nانظر: \"تهذيب الكمال\" للمزي ١٩/ ٤٦٦ \"المنتظم\" لابن الجوزي ٧/ ٢٧.\n(٨) ثبت عابد فاضل.\n(٩) عمر بن عبد العزيز الأُموي أمير المُؤْمنين.","vol":"9","page":395},{"text":"فأحرقه، وطيف به، ولم يعطه سهمه.\n_________\n[٩٢٢] الحكم على الإسناد:\nضعيف فيه صالح بن محمَّد ضعيف.\nالتخريج:\nأخرج أبو داود في كتاب الجهاد باب في عقوبة الغال (٢٧١٤) من طريق صالح به مثله.\nقال ابن عبد البر في \"التمهيد\" ٢/ ٢٢ - ٢٥، وفي \"الاستذكار\" ١٤/ ٢٠٨ - ٢١٠: وهو عندنا حديث لا يجب به انتهاك حرمة ولا إنفاذ حكم لما يعارضه من الآثار التي هي أقوى منه.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٥٩ وقال الألباني في \"ضعيف سنن أبي داود\" (ص ٢٦٥) (٥٨١): ضعيف مقطوع ..","vol":"9","page":396},{"text":"<span data-type=\"title\" id=toc-822>١٦٣ </span>- قوله ﷿: ﴿أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ﴾\nبترك الغلول ﴿كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ﴾ فغل ﴿وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ <span data-type=\"title\" id=toc-821>(١٦٢) </span>هُمْ دَرَجَاتٌ﴾ أي: ذو درجات، ﴿عِنْدَ اللَّهِ﴾.\nقال ابن عباس ﵄ يعني: أن من اتبع رضوان الله ومن باء بسخط من الله مختلفو المنازل عند الله، فلمن اتبع رضوان الله الكرامة والثواب العظيم، ولمن باء بسخط من الله المهانة والعذاب الأليم (١)، ﴿وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-823>١٦٤ </span>- قوله ﷿: ﴿لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ﴾.\nقال بعضهم: لفظ الآية عام، ومعناها خاص في العرب؛ لأنه ليس حي من أحياء العرب إلَّا (٢) وقد ولده - ﷺ -، وله فيهم نسب، إلاّ بني تغلب، فإن الله تعالى طهره منهم؛ لما فيهم من دنس النصرانية، إذ ثبتوا عليها، وبيان هذا التأويل قوله تعالى: ﴿هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ﴾ (٣) (٤)\nوقال الآخرون: أراد به المُؤْمنين كلهم، ومعنى قوله: ﴿مِنْ\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٤/ ١٦١ - ١٦٢، \"الوجيز\" للواحدي ١/ ١٢٨، \"الكشاف\" للزمخشري ١/ ٦٥٣، \"المحرر الوجيز\" لابن عطية ٣/ ٤٠٨.\n(٢) من (ن).\n(٣) الجمعة: ٢.\n(٤) ما ذكره هو قول ابن عباس وقتادة وعائشة كما في \"البحر المحيط\" لأبي حيان ٣/ ١٠٣، \"غرائب القرآن\" للنيسابوري ٤/ ١٣٣، \"الوسيط\" للواحدي ١/ ٥١٦، \"فتح القدير\" للشوكاني ١/ ٣٩٥.","vol":"9","page":397},{"text":"أَنْفُسِهِمْ﴾ بالإيمان والشفقة لا بالنسب، كما يقول القائل: أنت نفسي، يدل عليه قوله تعالى: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ (١) (٢).\n﴿يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا﴾: وقد كانوا ﴿مِنْ قَبْلُ﴾ بعثته، وهو رفع على الغاية، ﴿لَفِي ضَلَالٍ مُبِينٍ﴾.\n\n<span data-type=\"title\" id=toc-824>١٦٥ </span>- ﴿أَوَلَمَّا﴾: أو حين، ﴿أَصَابَتْكُمْ مُصِيبَةٌ﴾\nبأحد، ﴿قَدْ أَصَبْتُمْ مِثْلَيْهَا﴾ ببدر، وذلك أن المشركين قتلوا من المسلمين يوم أحد سبعين، وقتل المسلمون منهم يوم بدر سبعين، وأسروا سبعين (٣)، ﴿قُلْتُمْ أَنَّى هَذَا﴾ أي: من أين لنا هذا القتل والهزيمة، ونحن مسلمون، ورسول الله - ﷺ - فينا، والوحي ينزل علينا وهم مشركون.\n﴿قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ﴾، أي (٤): بترككم المركز، وطلبكم الغنيمة فمن قبلكم الشر (٥).\n_________\n(١) التوبة: ١٢٨.\n(٢) هو اختيار الزجاج كما في \"معاني القرآن\" ١/ ٥٠٢ - ٥٠٣ وينظر: \"تفسير القرآن العظيم\" لابن كثير ٧/ ٣٢٤ و\"الوسيط\" للواحدي ١/ ٥١٦ \"المحرر الوجيز\" لابن عطية ٣/ ٤٠٩، \"جامع البيان\" للطبري ١١/ ٧٦ (تحقيق الطيب)\n(٣) في \"جامع البيان\" للطبري ٤/ ١٦٤ - ١٦٥ عن قتادة وعكرمة.\nوانظر: \"الوسيط\" للواحدي ١/ ٥١٧، \"غرائب القرآن\" للنيسابوري ٤/ ١٣٤.\n(٤) من (س).\n(٥) في \"معاني القرآن\" للفراء ١/ ٢٤٦، \"غرائب القرآن\" للنيسابوري ٤/ ١٣٤ \"معاني القرآن\" للزجاج ١/ ٥٠٣ عن ابن عباس وابن جريج نحوه.","vol":"9","page":398},{"text":"روى عبيدة السلماني عن علي ﵁ قال: جاء جبريل إلى النبي - ﷺ - فقال: يا محمد، إن الله قد كره ما صنع قومك في أخذهم الفداء من الأسارى، وقد أمرك أن تخيرهم بين أن يقدموا فتضرب أعناقهم، وبين أن يأخذوا الفداء، على أن يقتل منهم عدتهم، فذكر ذلك رسول الله - ﷺ - للناس، فقالوا: يا رسول الله، عشائرنا وإخواننا، لا (١) بل نأخذ فداءهم، فنتقوى به على قتال عدونا، ويستشهد منا عدتهم، فليس في ذلك ما نكره، فقتل منهم يوم أحد سبعون رجلا، عدد أسارى بدر (٢).\nفمعنى قوله على هذا التأويل: ﴿مِنْ عِنْدِ أَنْفُسِكُمْ﴾، أي: بأخذكم الفداء، واختياركم القتل (٣) ﴿إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n_________\n(١) من (س)، (ن).\n(٢) التخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ١٦٦ عن عبيدة السلماني عن علي قال: جاء جبريل إلى النبي - ﷺ -. . فذكر مثله.\nورواه الترمذي في أبواب السير باب ما جاء في قتل الأسارى والفداء (١٥٦٧)، والنسائي في \"السنن الكبرى\" كتاب السير، باب قتل الأسرى (٨٦٦٢) عن عبيدة به نحوه مختصرًا.\nقال الترمذي: حسن غريب، لا نعرفه إلاّ من حديث ابن أبي زائدة انتهى، وابن أبى زائدة يحيى: ثقة متقن. انظر: \"تقريب التهذيب\" لابن حجر (٢٠٢٢).\nوقال الألباني: صحيح.\nانظر: \"إرواء الغليل\" ٥/ ٤٨ - ٤٩، \"صحيح سنن الترمذي\" ٢/ ١١٠ (١٢٧٢).\n(٣) وقد استغرب ابن كثير هذِه الرواية فقال في \"تفسير القرآن العظيم\" ٣/ ٢٥٢: =","vol":"9","page":399},{"text":"<span data-type=\"title\" id=toc-825>١٦٦ </span>- (قوله ﷿) (١): ﴿وَمَا أَصَابَكُمْ﴾\nيا معشر المؤمنين، ﴿يَوْمَ الْتَقَى الْجَمْعَانِ﴾ بأحد من القتل والجرح والهزيمة والمصيبة، ﴿فَبِإِذْنِ اللَّهِ﴾ أي: بقضاء الله وقدره وعلمه، ﴿وَلِيَعْلَمَ الْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-826>١٦٧ </span>- ﴿وَلِيَعْلَمَ الَّذِينَ نَافَقُوا﴾\nأي: ليميز (٢) وقيل: ليرى (٣) وقيل: لتعلموا أنتم أن الله قد علم نفاقهم، وأنتم لم تكونوا تعلمون ذلك (٤).\n﴿وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ﴾ لأجل دين الله وطاعته.\n﴿أَوِ ادْفَعُوا﴾ عن أهلكم وبلدكم وحريمكم.\nوقال السدي (٥)، والفراء (٦)،\n_________\n= غريب جدًّا. وقد وضح القرطبي وجه الغرابة، فقال في \"الجامع لأحكام القرآن\" ٤/ ١٩٣: كيف يخيرهم ثم يعنفهم على فعلهم.\n(١) من (س).\n(٢) هو قول ابن إسحاق كما في \"جامع البيان\" للطبري ٤/ ١٦٧ تحقيق خليل الميس.\n(٣) هو قول ابن عباس كما في \"الوسيط\" للواحدي ١/ ٢٢٦، \"تنوير المقباس\" لفيروزآبادي (ص ٤٨)، \"غرائب القرآن\" للنيسابوري ٢/ ١٧.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٣/ ٤١٢ - ٤١٣ \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٥٣.\n(٥) قوله: أخرجه الطبري في \"جامع البيان\" ٤/ ١٦٨ (تحقيق الطيب) عنه نحوه.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٤١٣.\n(٦) ينظر قوله في \"معاني القرآن\" للفراء ١/ ٢٤٦ نحوه.\nوانظر: \"البحر المحيط\" لأبي حيان ٣/ ١١٤.","vol":"9","page":400},{"text":"وأبو عون الأنصاري: أي (١): كثروا سواد المسلمين، ورابطوا (إن لم تقاتلوا) (٢)، يكون ذلك دفعًا وقمعًا للعدو (٣).\n﴿قَالُوا لَوْ نَعْلَمُ قِتَالًا لَاتَّبَعْنَاكُمْ﴾، وهم: عبد الله بن أبي وأصحابه الذين انصرفوا عن أحد وكانوا ثلثمائة (٤).\nقال الله تعالى: ﴿هُمْ لِلْكُفْرِ﴾ أي: إلى الكفر، ﴿يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ﴾، أي (٥) إلى الإيمان، ﴿يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ﴾، وذلك أنهم كانوا يظهرون الإيمان، ويضمرون الكفر، فبين الله تعالى نفاقهم، ﴿وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ﴾.\n\n<span data-type=\"title\" id=toc-827>١٦٨ </span>- (قوله ﷿) (٦): ﴿الَّذِينَ قَالُوا لِإِخْوَانِهِمْ﴾\nفي النسب لا في الدين، وهم شهداء أحد (٧)، ﴿وَقَعَدُوا﴾ يعني: وقعد هؤلاء القائلون عن الجهاد، ﴿لَوْ أَطَاعُونَا﴾ وانصرفوا عن محمد\n_________\n(١) من (س)، (ن).\n(٢) في الأصل: أن يقاتلوا، والمثبت من (س)، (ن).\n(٣) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٤١٣: ولا محالة أن المرابط مدافع. . والمكثر للسواد مدافع.\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ١٦٨ عن السدي نحوه وأطول.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٧٠، \"زاد المسير\" لابن الجوزي ١/ ٤٩٧.\n(٥) من (س)، (ن).\n(٦) من (س).\n(٧) هو قول مقاتل كما في \"زاد المسير\" لابن الجوزي ١/ ٤٩٩.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٤١٦.","vol":"9","page":401},{"text":"وقعدوا في بيوتهم، ﴿مَا قُتِلُوا قُلْ﴾ لهم يا محمد، ﴿فَادْرَءُوا﴾ أي: فادفعوا، ﴿عَنْ أَنْفُسِكُمُ الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ﴾. إن الحذر لا يغني عن القدر (١).\n\n<span data-type=\"title\" id=toc-828>١٦٩ </span>- قوله ﷿: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا﴾ الآية.\nقال بعضهم: نزلت هذِه الآية في شهداء بدر، وكانوا أربعة عشر رجلا: ثمانية من الأنصار، وستة من المهاجرين (٢).\nوقال الآخرون: نزلت في شهداء أحد، وكانوا سبعين رجلًا: أربعة من المهاجرين: حمزة بن عبد المطلب، ومصعب بن عمير، (وعثمان بن شماس) (٣)، وعبد الله بن جحش، وسائرهم من الأنصار (٤).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٢/ ١٣٠، \"البحر المحيط\" لأبي حيان ٣/ ١١٦ -\n١١٧، \"زاد المسير\" لابن الجوزي ١/ ٤٩٩.\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ١٧٤ - ١٧٥، عن الربيع بن أنس البكري قال: ذكر لنا عن بعضهم في قوله ﴿وَلَا تَحْسَبَنَّ﴾ الآية: هم قتلى بدر وأحد، وإسناده مرسل، وذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٧٢ وابن عادل الدمشقي في \"اللباب\" ٦/ ٤٧ عن بعضهم بلفظ الثعلبي.\n(٣) هكذا وردت في جميع النسخ (عثمان بن شماس) والصواب: الشماس بن عثمان قتل يوم أحد شهيدًا.\nانظر: \"أسد الغابة\" لابن الأثير ٢/ ٦٣٨، \"الإصابة\" لابن حجر ٣/ ٢٨٨.\n(٤) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨١٢، وسعيد بن منصور في \"السنن\" ٣/ ١١٠٣ (٥٣٨) عن أبي الضحى نحوه، وإسناده مرسل.","vol":"9","page":402},{"text":"[٩٢٣] حدثنا عبد الله بن حامد الأصفهاني (١)، أنبأنا أحمد بن محمد بن يحيى العبيدي (٢)، ثنا أحمد بن نجدة (٣)، ثنا الحماني (٤)، ثنا ابن فضيل (٥)، عن محمد بن إسحاق (٦)، عن إسماعيل بن أمية (٧)، عن أبي الزبير (٨) عن ابن عباس (٩).\n[٩٢٤] وأخبرنا عبد الله (١٠)، أنبأنا أحمد بن محمد بن شاذان (١١)، ثنا جيعونة (١٢)، حدثنا صالح بن محمد (١٣)، ثنا سليمان ابن عمرو (١٤)، عن إسماعيل بن أمية (١٥)، عن عطاء بن أبي\n_________\n(١) الماهاني الأصفهاني، الوزان، لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) أبو الفضل الهروي كان من الثقات.\n(٤) يحيى بن عبد الحميد الحماني، حافظ إلا أنهم اتهموه بسرقة الحديث.\n(٥) محمد بن فضيل أبو عبد الرحمن الكوفي، صدوق رمي بالتشيع.\n(٦) ابن يسار صاحب \"المغازي\" صدوق يدلس، ورمي بالتشيع والقدر.\n(٧) إسماعيل بن أمية الأموي المكي، ثقة. انظر: \"تهذيب التهذيب\" لابن حجر ١/ ٢٤٨، \"تهذيب الكمال\" للمزي ٢/ ١٤٢.\n(٨) محمد بن مسلم المكي أبو الزبير، صدوق إلاّ أنه يدلس.\n(٩) الصحابي المشهور.\n(١٠) ابن حامد الماهاني الأصفهاني الوزان لم يذكر بجرح أو تعديل.\n(١١) لم أجده.\n(١٢) لم أجده.\n(١٣) الترمذي متهم ساقط.\n(١٤) أبو داود النخعي الكذاب.\n(١٥) ثقة ثبت.","vol":"9","page":403},{"text":"رباح (١)، عن ابن عباس ﵄ قال: قال رسول الله - ﷺ -: \"لما أصيب إخوانكم يوم أحد جعل الله أرواحهم في أجواف طير خضر، ترد أنهار الجنة، وتأكل من ثمارها، وتسرح من الجنة حيث شاءت، وتأوي إلى قناديل من ذهب تحت العرش. فلما رأوا طيب مقيلهم ومطعمهم، ومشربهم، ورأوا ما أعد الله لهم من الكرامة قالوا: ياليت قومنا يعلمون ما نحن فيه من الكرامة والنعيم، وما صنع الله ﷿ بنا، حتى يرغبوا في الجهاد، ولا ينكلوا (٢) عنه.\nفقال الله تعالى: أنا مخبر عنكم، ومبلغ إخوانكم ففرحوا بذلك واستبشروا، فأنزل الله تعالى: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا بَلْ أَحْيَاءٌ﴾ إلى قوله: ﴿لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ﴾ \" (٣).\n_________\n(١) ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٢) نكل الرجل عن الأمر ينكل نكولًا إذا جبن عنه، ونكله عن الشيء: صرفه عنه.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٦٧٧، \"الصحاح\" للجوهري ٥/ ١٨٣٥ (نكل).\n(٣) [٩٢٣] [٩٢٤] الحكم على الإسناد:\nروى الثعلبي الحديث من طريقين: أما الطريق الأول ففيه من لم أجده، والطريق الثاني: فيه صالح الترمذي وسليمان بن عمرو وهما متهمان، وهو صحيح من غير الطريقين.\nالتخريج:\nلم أجد من أخرجه من الطريقين السابقين، ولكن أخرج ابن هشام في \"السيرة النبوية\" ٣/ ١١٩ وأحمد في \"المسند\" ١/ ٢٦٥ (٢٣٨٨)، وعبد بن حميد في \"المنتخب\" ١/ ٥٧٤ (٦٧٨) والطبري في \"جامع البيان\" ٤/ ١٧٥ والبيهقي في =","vol":"9","page":404},{"text":"وقال قتادة، والربيع: ذكر لنا أن رجالا من أصحاب النبي - ﷺ - قالوا: يا ليتنا نعلم ما فعل إخواننا الذين قتلوا بأحد، فأنزل الله هذِه الآية (١).\nوقال مسروق: سألنا عبد الله بن مسعود ﵁ عن هذِه الآية، فقال: جعل الله تعالى أرواح شهداء أحد في أجواف طير خضر تسرح في الجنة حيث شاءت، وتأوي إلى قناديل معلقة بالعرش، فاطلع الله ﷿ إليهم اطلاعة فقال: هل تشتهون شيئًا فأزيدكموه؟ فقالوا: ألسنا نسرح في الجنة في أيها شئنا، ثم اطلع إليهم الثانية فقال: هل تشتهون من شيء فأزيدكموه؟، فقالوا: ألسنا نسرح في الجنة في أيها شئنا، ثم اطلع إليهم الثالثة فقال: هل تشتهون من شيء فأزيدكموه؟، فقالوا: ليس فوق ما أعطيتنا شيء، إلاّ أنا نحب أن تعيدنا أحياء ونرجع إلى الدنيا فنقاتل في سبيلك،\n_________\n= \"دلائل النبوة\" ٣/ ٣٠٤ عن محمد بن إسحاق، عن إسماعيل بن أمية، عن أبي الزبير، عن ابن عباس نحوه.\nوأخرج أحمد في \"المسند\" ١/ ٢٦٦ (٢٣٨٩) وأبو داود في كتاب الجهاد باب فضل الشهادة (٢٥٢١) والحاكم في \"المستدرك\" ٢/ ٩٧ والواحدي في \"الوسيط\" ١/ ٥١٩، وفي \"أسباب النزول\" (ص ١٣٢) من طريق محمد بن إسحاق عن إسماعيل بن أمية، عن أبي الزبير، عن سعيد بن جبير، عن ابن عباس مثله، وصححه الحاكم، ووافقه الذهبي. وقال القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٦٨: إسناده صحيح.\nوانظر: \"مجمع الزوائد\" للهيثمي ٦/ ٣٢٨.\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ١٧٤ عن قتادة مثله وفي ٤/ ١٧٥ عن الربيع مثله، والإسناد فيه مبهم.","vol":"9","page":405},{"text":"فنقتل مرة أخرى فيك، قال: لا. قالوا: فتقرئ نبينا منا السلام، وتخبره بأن قد رضينا ورُضِيَ عنا، فأنزل الله ﷿ هذِه الآية (١).\nوقال جابر بن عبد الله الأنصاري ﵄: قتل أبي يوم أحد، وترك لي بنات، فقال لي رسول الله - ﷺ -: \"ألا أبشرك يا جابر؟ \"، قلت: بلى يا رسول الله، قال: \"إن أباك حين أصيب بأحد أحياه الله وكلمه كفاحًا (٢)، فقال: يا عبد الله سلني ما شئت.\n_________\n(١) التخريج:\nأخرج مسلم كتاب الإمارة باب بيان أن أرواح الشهداء في الجنة (١٨٨٧)، وسعيد بن منصور في \"السنن\" ٣/ ١١٠٤ (٥٣٩)، وعبد الرزاق في \"المصنف\" ٥/ ١٧٧ (٩٦١٧)، والطبراني في \"المعجم الكبير\" ٩/ ٢٠٩ (٩٠٢٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨١٣ (تحقيق أحمد الطيب)، والطبري في \"جامع البيان\" ٤/ ١٧٢ (تحقيق الطيب)، والواحدي في \"الوسيط\" ١/ ٥٢٠، والترمذي في أبواب التفسير باب ومن سورة آل عمران (٣٠١١) من طرق عن مسروق عن ابن مسعود به نحوه، ولم يذكروا قوله: قالوا: فتقرئ نبينا منا السلام .. إلخ.\nقال الترمذي: هذا حديث حسن صحيح.\nوأخرج الترمذي في الموضع السابق، والطبراني في \"المعجم الكبير\" ٩/ ٢١٠ (٩٠٢٥) وعبد الرزاق في \"المصنف\" ٥/ ١٧٧ (٩٦١٨) والحميدي في \"مسنده\" ١/ ٦٦ (١٢٠) وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨١٣ عن ابن عيينة، عن عطاء بن السائب، عن أبي عبيدة، عن عبد الله قال في الثالثة، قال: هل تشتهون من شيء فأزيدكموه. .؟ الحديث.\nقال الترمذي: حديث حسن انتهى، لكنه منقطع؛ لأن عامر بن عبد الله بن مسعود أبا عبيدة لم يسمع من أبيه شيئًا. \"تهذيب التهذيب\" لابن حجر ٢/ ٢٦٨.\n(٢) أي: مواجهة ليس بينهما حجاب ولا رسول. =","vol":"9","page":406},{"text":"فقال: أسألك أن تعيدني إلى الدنيا فأقتل فيك ثانيًا. فقال: يا عبد الله: إني قضيت أن لا أعيد إلى الدنيا خليقة قبضتها. قال: يارب فمن يبلغ قومي ما أنا فيه من الكرامة؟، قال الله تعالى: أنا\" فأنزل الله هذِه الآية (١).\n[٩٢٥] وأخبرنا (٢) عبد الله بن حامد (٣)، أنا أحمد بن محمد بن يحيى العبيدي (٤) ثنا أحمد بن نجدة (٥)، ثنا يحيى بن عبد الحميد (٦)،\n_________\n= انظر: \"غريب الحديث\" لأبي عبيد ٤/ ١٦٠ (كفح)، \"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ٣٨٤ (كفح).\n(١) أخرج الترمذي في أبواب التفسير باب ومن سورة آل عمران (٣٠١٠)، وابن ماجه في المقدمة باب فيما أنكرت الجهمية (١٩٠)، وفي الجهاد باب فضل الشهادة في سبيل الله (٢٨٠٠)، والدارمي في \"الرد على الجهمية\" (ص ٦٠، ١٣٧) (١١٥)، (٢٨٩)، والحاكم في \"المستدرك\" ١/ ٦٨١ - ٦٨٢ وصححه، والبيهقي في \"دلائل النبوة\" ٣/ ٢٩٨ من طرق عن موسى بن إبراهيم بن كثير الأنصاري قال: سمعت طلحة بن خراش قال: سمعت جابر بن عبد الله يقول: لقيني رسول الله - ﷺ -. . فذكر نحوه.\nقال الترمذي: هذا حديث حسن غريب من هذا الوجه.\nوقال الشيخ الألباني: هذا حديث حسن ورجاله صدوقون على ضعف في موسى بن إبراهيم بن كثير.\nانظر: \"السنة\" لابن أبي عاصم ١/ ٢٦٧ (٦٠٢)، ٢/ ٥١١ - ٥١٢ (١٩٦).\n(٢) في الأصل: (حدثنا) بدون الواو، والمثبت من (س)، (ن).\n(٣) الماهاني الأصفهاني لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) كان من الثقات.\n(٦) الحماني، حافظ متهم بسرقة الحديث.","vol":"9","page":407},{"text":"ثنا ابن المبارك (١)، عن حميد (٢)، عن أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ -: \"ما من نفس تموت لها عند الله خير، فيسرها أن ترجع إلى الدنيا، ولها الدنيا وما فيها إلاّ الشهيد مما يرى من فضل الشهادة، فيتمنى أن يرجع إلى الدنيا فيقتل مرة أخرى\" (٣).\nوقال بعضهم: نزلت في شهداء بئر معونة (٤)، وكان سبب ذلك:\nما روى محمد بن إسحاق (بن يسار القرشي) (٥) (٦) عن أبيه إسحاق\n_________\n(١) عبد الله بن المبارك المروزي، الإمام، الثقة الثبت الفقيه العالم.\n(٢) حميد بن أبي حميد الطويل، ثقة، مدلس.\n(٣) [٩٢٥] الحكم على الإسناد:\nفيه من لم أجده، وفيه أيضًا يحيى الحماني متهم بسرقة الحديث. وهو صحيح من غير هذا الوجه.\nالتخريج:\nلم أجد من أخرجه من هذا الوجه، ولكن أخرج البخاري كتاب الجهاد باب الحور العين وصفتهن (٢٧٩٥)، والترمذي في أبواب الجهاد باب: ما جاء في ثواب الشهيد (١٦٤٣) وابن أبي شيبة في \"المصنف\" ٧/ ٨ من طرق عن حميد، عن أنس بن مالك - ﵁ - مرفوعًا نحوه.\nقال الترمذي: حديث حسن صحيح. وقال الألباني في \"صحيح الجامع الصغير\" ٢/ ١٠٠٨ (٥٧٩٢): صحيح.\nوانظر: \"مسند أحمد\" ٣/ ١٢٦، ١٥٣، ٢٨٤، (١٢٢٧٣)، (١٢٥٥٧)، (١٤٠٣٣) \"سنن الدارمي\" ٣/ ١٥٦٠، (٢٤٥٣) \"شرح السنة\" للبغوي ١٠/ ٣٦٣.\n(٤) بفتح الميم وضم العين وواو ساكنة ونون بعدها هاء، وهو موضع في بلاد هذيل بين مكة وعسفان.\nانظر: \"معجم البلدان\" لياقوت ٥/ ١٥٩.\n(٥) صاحب المغازي صدوق مدلس.\n(٦) من (س)، (ن).","vol":"9","page":408},{"text":"ابن يسار القرشي (١)، عن المغيرة بن عبد الرحمن بن (الحارث بن\nهشام) (٢) (٣) وعبد الله بن أبي بكر بن محمد بن عبد الله بن عمرو بن حزم (٤)، وعن حميد الطويل (٥)، عن أنس بن مالك، وغيرهم من أهل العلم قالوا: قدم أبو براء عامر بن مالك بن جعفر ملاعب الأسنة -وكان سيد بني عامر بن صعصعة- على رسول الله - ﷺ - المدينة وأهدى إليه هدية، فأبى رسول الله -ﷺ- أن يقبلها وقال: \"يا أبا براء: لا أقبل هدية مشرك، فأسلم إن أردت أن أقبل هديتك\" ثم\n_________\n(١) إسحاق بن يسار المطلبى المدني، مولى محمد بن قيس بن مخرمة بن المطلب بن عبد مناف، وثقه ابن معين وأبو زرعة وقال: هو أوثق من ابنه.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٣٧، \"الثقات\" لابن حبان ٦/ ٤٨، \"تهذيب الكمال\" للمزي ٢/ ٤٩٥، \"تقريب التهذيب\" لابن حجر (٣٩٤).\n(٢) المغيرة بن عبد الرحمن بن الحارث بن هشام القرشي المخزومي، قال أبو حاتم الرازي: صالح الحديث، مديني، ثقة، وذكره ابن حبان في \"الثقات\".\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٢٥، \"الثقات\" لابن حبان ٥/ ٤٠٧، \"تهذيب الكمال\" للمزي ٢٨/ ٣٨٤، \"تقريب التهذيب\" لابن حجر (٦٨٤٤).\n(٣) مطموس في الأصل، والمثبت من (س).\n(٤) عبد الله بن أبي بكر بن محمد بن عبد الله بن عمرو بن حزم.\nقال مالك: كان كثير الأحاديث، وكان رجل صدق، وقال أحمد: حديثه شفاء، ووثقه ابن معين وأبو حاتم والنسائي، وابن سعد وقال: كان كثير الحديث، عالما، روى له الجماعة توفي سنة (١٣٥ هـ).\nانظر \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٧، \"الثقات\" لابن حبان ٥/ ١٦، \"تهذيب الكمال\" للمزي ١٤/ ٣٤٩، \"تقريب التهذيب\" لابن حجر (٣٢٣٩).\n(٥) ثقة مدلس.","vol":"9","page":409},{"text":"عرض عليه الإسلام، وأخبره بما له فيه، وما وعد الله للمؤمنين من الثواب، وقرأ عليه القرآن، فلم يسلم، ولم يبعده.\nوقال: يا محمد: إن أمرك هذا الذي تدعو إليه حسن جميل، فلو بحثت رجالا من أصحابك إلى أهل نجد، فدعوهم إلى أمرك، رجوت أن يستجيبوا لك.\nفقال رسول الله - ﷺ -: \"إني أخشى عليهم أهل نجد\"، فقال: أبو براء: أنا لهم جار، فابعثهم فليدعوا الناس إلى أمرك، فبعث رسول الله - ﷺ -: المنذر بن عمرو، أخابني ساعدة في سبعين رجلا من خيار المسلمين منهم: الحارث بن الصمة، وحرام بن ملحان، وعروة بن أسماء بن الصلت السلمي، ونافع بن بديل بن ورقاء الخزاعي، وعامر بن فهيرة مولى أبي بكر ﵃، وذلك في صفر سنة أربع من الهجرة، على رأس أربعة أشهر من أحد (١). فساروا حتى نزلوا بئر معونة، وهي أرض بين بني عامر وحرّة بني سليم، فلما نزلوها، قال بعضهم لبعض: أيكم يبلغ رسالة رسول الله - ﷺ - لأهل هذا الماء؟ فقال حرام بن ملحان: أنا. فخرج بكتاب رسول الله - ﷺ - إلى عامر بن الطفيل وكان على ذلك الماء.\nفلما أتاهم حرام بن ملحان لم ينظر عامر بن الطفيل إلى كتاب رسول الله - ﷺ -، فقال حرام: يا أهل بئر معونة، إني رسول رسول\n_________\n(١) ينظر: \"السيرة النبوية\" لابن هشام ٣/ ١٨٣، \"جوامع السيرة\" لابن حزم (١٨٠)، \"السيرة\" لابن كثير ٣/ ١٣٩.","vol":"9","page":410},{"text":"الله - ﷺ - إليكم، إني أشهد أن لا إله إلا الله وأن محمدًا عبده ورسوله، فآمنوا بالله ورسوله. فخرج إليه (١) رجل من كسر (٢) البيت برمح، فضرب به في جنبه حتى خرج به من الشق الآخر.\nفقال: الله أكبر فزت ورب الكعبة، ثم استصرخ عامر بن الطفيل بني عامر على المسلمين فأبوا أن يجيبوه إلى ما دعاهم إليه، وقالوا: لن نخفر (٣) أبا براء، وقد عقد لهم عقدًا وجوارًا، فاستصرخ عليهم قبائل من بني سليم: عصية ورعلا وذكوان فأجابوه إلى ذلك.\nفخرجوا حتى غشوا القوم فأحاطوا بهم في رحالهم، فلما رأوهم أخذوا السيوف، ثم قاتلوا حتى قتلوا عن آخرهم، إلا كعب بن زيد فإنهم تركوه وبه رمق (٤)، فارتث (٥) بين القتلى، فعاش حتى قتل يوم الخندق.\n_________\n(١) من (ن).\n(٢) الكسر: المشقة السفلى من الخباء \"المحيط في اللغة\" لإسماعيل بن عباد ٦/ ١٨١، \"أساس البلاغة\" للزمخشري ١/ ٤٠٦ (كسر).\n(٣) خفرت فلانًا وخفرت به وخفرته: أجرته، وانتهاكها: إخفارها.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٤/ ٣٣١، \"أساس البلاغة\" للزمخشري ١/ ١١٩.\n(٤) الرمق: بقية الحياة.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٥/ ٤١٧، \"أساس البلاغة\" للزمخشري ١/ ١٨٤ (رمق).\n(٥) ارتث فلان: حمل من المعركة مثخنًا ضعيفًا.\n\"أساس البلاغة\" للزمخشري ١/ ١٥٩، \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ١٢٤ (رثث).","vol":"9","page":411},{"text":"وكان في سرح (١) القوم عمرو بن أمية الضمري، ورجل من الأنصار أحد بني عمرو بن عوف (٢)، فلم ينبئهما مصاب أصحابهما إلاّ الطير تحوم على العسكر.\nفقالا: والله إن لهذا الطير لشأنًا، فأقبلا لينظرا إليه، فإذا القوم في دمائهم، وإذا الخيل التي أصابتهم واقفة.\nفقال الأنصاري لعمرو بن أمية: ماذا ترى؟،\nقال: أرى أن نلحق برسول الله - ﷺ - فنخبره الخبر.\nفقال الأنصاري: لكني ما كنت لأرغب بنفسي عن موطن قتل فيه المنذر بن عمرو، ثم قاتل القوم حتى قتل، وأخذوا عمرو بن أمية أسيرًا، فلما أخبرهم أنه من مضر، أطلقه عامر بن الطفيل وجز ناصيته وأعتقه عن رقبة زعم أنها كانت على أمه.\nفقدم عمرو بن أمية ﵁ على رسول الله - ﷺ - وأخبره الخبر، فقال رسول الله - ﷺ -: \"هذا عمل أبي براء، قد كنت لهذا كارهًا متخوفًا\"، فبلغ ذلك أبا براء، فشق عليه إخفار عامر إياه، وما أصاب رسول الله - ﷺ - بسببه وجواره (٣).\n_________\n(١) السَّرح: المال الذي يسام في المرعى، والمسرح: المرعى.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ٤٨١، \"أساس البلاغة\" للزمخشري ١/ ٢١٤ (سرح).\n(٢) قال ابن هشام في \"السيرة النبوية\" ٣/ ١٨٥: هو المنذر بن محمد بن عقبة بن أحيحة بن الجلاح.\n(٣) الحكم على الإسناد:\nفيه ابن إسحاق صدوق مدلس.","vol":"9","page":412},{"text":"وكان فيمن أصيب: عامر بن فهيرة ﵁.\nفروى محمد بن إسحاق (بن يسار) (١) (٢) عن هشام بن عروة (٣)، عن أبيه (٤) (أن عامر) (٥) بن الطفيل كان يقول: مَنِ الرجل منهم لما قتل رأيته رفع بين السماء والأرض حتى رأيت السماء من دونه؟ فقالوا: عامر بن فهيرة (٦).\nقالوا: فقال حسان بن ثابت ﵁ يحرض بني أبي براء على عامر بن الطفيل:\nبني أم البنين ألم ترعكم ... وأنتم من ذوائب أهل نجد\nتهكم عامر بأبي براء ... ليخفره وما خطأ كعمد\nألا أبلغ ربيعة ذا المساعي ... فما أحدثت في الحدثان بعدي\nأبوك أبو الحروب أبو براء ... وخالك ماجد حكم بن سعد\n_________\n(١) ثقة مدلس.\n(٢) من (ن).\n(٣) ثقة فقيه ربما دلس.\n(٤) ثقة.\n(٥) في الأصل: (عن عامر)، والمثبت من (ن).\n(٦) الحكم على الإسناد:\nفيه ابن إسحاق صدوق مدلس.","vol":"9","page":413},{"text":"وقال كعب بن مالك ﵁ في ذلك:\nلقد طارت شعاعًا كل وجه ... خفارة ما أجار أبو براء\nبني أم البنين أما سمعتم ... دعاء المستغيث مع المساء\nوتنويه الصريخ بلى ولكن ... عرفتم أنه صدق اللقاء\nلما بلغ ربيعة ابن أبي براء قول حسّان، وقول كعب بن مالك، حمل على عامر بن الطفيل فطعنه فخر عن فرسه، فقال: هذا عمل أبي براء، إن مت فدمي لعمي، ولا يتبعن به، وإن أعش فسأرى فيه رأيًا.\nقال إسحاق بن أبي طلحة: فحدثني أنس بن مالك ﵁ قال: فأنزل الله ﷿ في شهداء بئر معونة قرآنًا: (بلغوا قومنا عنا أنا قد لقينا ربنا فرضي عنا ورضينا عنه) ثم نسخت ورفعت بعدما قرأناها زمانًا، فأنزل الله ﷿: ﴿وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا﴾ الآية (١).\n_________\n(١) هكذا ساق الثعلبي غزوة بئر معونة عن قوم من أهل العلم، وكل قد حدث بطائفة منها، فروى ابن هشام في \"السيرة النبوية\" ٣/ ١٨٣ - ١٨٦ عن ابن إسحاق، عن أبيه من مرسل عبد الله بن أبي بكر، والمغيرة بن عبد الرحمن وهما ثقتان قالا: قدم أبو براء. . . إلى قوله: وكان فيمن أصيب عامر بن فهيرة - ﵁ -، وذكر الواقدي في \"المغازي\" ١/ ٣٤٦ عن رجال سماهم، وعن رجال لم يسمهم نحوه وأطول.\nانظر: \"السيرة النبوية\" لابن كثير ٣/ ١٤١ - ١٤٤، \"الروض الأنف\" للسهيلي ٣/ ٢٣٩، \"البداية والنهاية\" لابن كثير ٤/ ٧١ - ٧٢، وروى ابن هشام في \"السيرة النبوية\" ٣/ ١٨٦ - ١٨٧ عن ابن إسحاق، عن هشام بن عروة من مرسل عروة بن =","vol":"9","page":414},{"text":"وقال بعضهم: إن أولياء الشهداء كانوا إذا أصابتهم نعمة أو سرور تحسروا على الشهداء وقالوا: نحن في النعيم والسرور وآباؤنا وإخواننا في القبور، فأنزل الله تعالى تنفيسًا عنهم، وإخبارًا عن حال قتلاهم ﴿وَلَا تَحْسَبَنَّ﴾ (١) (٢) أي: ولا تظنن.\n_________\n= الزبير قصة مقتل عامر بن فهيرة، وروى الواقدي في \"المغازي\" ٨/ ٣٤٩ من مرسل عروة بن الزبير نحوه.\nانظر: \"البداية والنهاية\" لابن كثير ٤/ ٤٥٢.\nوأما قوله: قال إسحاق بن أبي طلحة. . . إلى قوله: ورفعت بعدما قرأناها زمانًا. فقد أخرج البخاري في مواضع من \"صحيحه\" منها: كتاب المغازي في باب غزوة الرجيع ورعل وذكوان وبئر معونة (٤٠٩١) عن إسحاق بن عبد الله بن أبي طلحة قال: حدثني أنس أن النبي - ﷺ - بعث خاله. . فذكر حديثًا طويلا، وفيه: فأنزل الله علينا. . . فذكر نحوه.\nقال ابن حجر في \"فتح الباري\" ٧/ ٤٩٤: أي: المنسوخ تلاوته فلم يبق له حرمة القرآن.\nوأما قوله: فأنزل الله ﷿: ﴿وَلَا تَحْسَبَنَّ﴾ الآية:\nفقد أخرج الطبري في \"جامع البيان\" ٤/ ١٧٣ - ١٧٤ (تحقيق الطيب) والبغوي في \"معالم التنزيل\" ٢/ ١٣٤ من طريق عمر بن يونس قال: ثنا إسحاق بن أبي طلحة قال: حدثني أنس بن مالك فذكر نحو رواية البخاري. . إلى أن قال: وأنزل الله: ﴿وَلَا تَحْسَبَنَّ﴾.\n(١) ذكر الواحدي في \"أسباب النزول\" (ص ١٣٤)، والبغوي في \"معالم التنزيل\" ٢/ ١٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٦٩ مثله.\n(٢) وبالجملة: فقد ثبت في أحاديث كثيرة في \"الصحيح\" وغيره: أن أرواح الشهداء في أجواف طيور خضر، وثبت في فضل الشهداء ما يطول تعداده، ويكثر إيراده مما هو معروف في كتب الحديث. =","vol":"9","page":415},{"text":"وروى هشام عن أهل الشام: ﴿وَلَا يَحْسَبَنَّ﴾ بالياء (١)، ﴿الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ﴾ قرأ الحسن وابن عامر: ﴿قُتِلُوا فِي سَبِيلِ اللَّهِ﴾ مشددًا (٢)، ﴿أَمْوَاتًا﴾ كموت من لم يقتل في سبيل (الله)، ونصب (أمواتًا) على المفعول الثاني، لأن الحسبان يتعدى إلى مفعولين، فإذا قلت: حسبت زيدًا، لا يكون كلامًا تامَّا حتى تقول: قائمًا، وقاعدًا (٣) ﴿بَلْ أَحْيَاءٌ﴾ تقديره: بل هم أحياء، وقرأ ابن أبي عبلة: (أحياءً) نصبًا، أي: أحسبهم أحياء ﴿عِنْدَ رَبِّهِمْ﴾ (٤).\n_________\n= قال القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٧٢: وبالجملة وإن كان يحتمل أن يكون النزول بسبب المجموع، فقد أخبر الله تعالى فيها عن الشهداء أنهم أحياء في الجنة يرزقون. انتهى مختصرًا. وقال أيضًا: قال أبو الضحى: نزلت هذِه الآية في أهل أحد خاصة. والحديث الأول يقتضي صحة هذا القول، انتهى، ومراده بالحديث الأول: حديث مسروق عن ابن مسعود.\nوانظر: \"سبل الهدى والرشاد\" للصالحي ٦/ ٦٥، \"الكامل في التاريخ\" لابن الأثير ٢/ ١٧٢، \"السيرة النبوية الصحيحة\" لأكرم العمري ٢/ ٤٠٠ - ٤٠١، \"تاريخ الرسل والملوك\" للطبري ٢/ ٣٠.\n(١) في \"النشر في القراءات العشر\" ٢/ ١٨٣: عن هشام بالغيب، زاد ابن عطية في \"المحرر الوجيز\" ٣/ ٤١٧ حميد بن قيس.\n(٢) في \"المحرر الوجيز\": الحسن. . وابن عامر من السبعة.\nوانظر: \"السبعة\" لابن مجاهد (ص ١٢٩).\n(٣) انظر: \"أوضح المسالك\" لابن هشام المصري ٢/ ٣٠، ٤٢ - ٤٣، \"الإرشاد\" للقرشي (ص ١٨٦).\n(٤) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٤١٧ - ٤١٨: وذلك ضعيف، إذ لا دلالة في الكلام على ما يضمر.\nوانظر: \"الدر المصون\" للسمين الحلبي ٢/ ٢٥٦، \"اللباب\" لابن عادل ٦/ ٤٦.","vol":"9","page":416},{"text":"وقال بعضهم: يعني: أحياء في الدين، وقيل: في العلم، وقيل: ببقاء الذكر (١) كما قيل:\nموت التقي حياة لا فناء لها ... قد مات قوم وهم في الناس أحياء (٢)\nوقيل: سماهم أحياء، لأنهم يرزقون ويأكلون ويتمتعون كالأحياء (٣).\nوقيل: لأنه يكتب لهم في كل سنة ثواب غزوة، ويشركون في فضل كل جهاد يكون في الدنيا إلى يوم القيامة، لأنهم سنوا أمر الجهاد، فيرجع مثل أجر من يقتدي بهم إليهم، نظيره قوله تعالى: ﴿مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ﴾ والآية (٤) وقيل: لأن أرواحهم تركع وتسجد كل ليلة تحت العرش إلى يوم القيامة كأرواح الأحياء من المؤمنين، الذين باتوا على وضوء (٥).\nوقيل: لأن الشهيد لا يبلى في القبر، ولا تأكله الأرض، يقال:\n_________\n(١) ذكر البغوي في \"معالم التنزيل\" ٢/ ١٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٧٢: عن بعضهم.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٧٢، ولم ينسبه لأحد.\n(٣) ذكر البغوي في \"معالم التنزيل\" ٢/ ١٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٧٢: عن بعضهم مثله.\n(٤) المائدة: ٣٢.\n(٥) ذكر الواحدي في \"الوسيط\" ١/ ٥٢١، والبغوي في \"معالم التنزيل\" ٢/ ١٣٤ مثله، ولم ينسباه لأحد.","vol":"9","page":417},{"text":"أربعة لا تبلى أجسادهم: الأنبياء، والعلماء، والشهداء، وحملة القرآن (١).\n[٩٢٦] أخبرنا أحمد بن محمد بن يوسف (٢)، أخبرنا مكي بن عبدان (٣)، ثنا محمد بن يحيى (٤)، ثنا مطرف (٥)، ثنا مالك (٦)، عن عبد الرحمن بن عبد الله بن أبي صعصعة (٧): أنه بلغه أن عمرو بن الجموح، وعبد الله بن عمرو بن حرام الأنصاريين ثم السلميين كانا قد ضرب السيل قبرهما، وكانا في قبر واحد، وهما ممن استشهد يوم أحد، وكان قبرهما مما يلي السيل، فحفر عنهما ليغيرا من مكانهما، فوجدا لم يتغيرا، كأنما ماتا بالأمس، وكان أحدهما قد جرح، فوضع يده على جرحه، فدفن وهو كذلك، فأميطت يده عن جرحه ثم أرسلت فرجعت كما كانت، وكان بين يوم أحد، وبين يوم (٨) حفر عنهما ستة وأربعون سنة.\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ١٧٣، ولم ينسبه لأحد.\nوانظر: \"فتح الباري\" لابن حجر ٣/ ٢٧٩، \"معالم التنزيل\" للبغوي ٢/ ١٣٤.\n(٢) أبو الحسن النصري المؤذن، لم يذكر بجرح أو تعديل.\n(٣) أبو حاتم التميمي المحدث الثقة المتقن.\n(٤) الذهلي ثقة حافظ جليل.\n(٥) ابن عبد الله أبو مصعب الهلالي، ثقة.\n(٦) ابن أنس الأصبحي إمام دار الهجرة رأس المتقين.\n(٧) المازني: ثقة.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ٢/ ٣٣٠، \"تهذيب الكمال\" للمزي ١١/ ٢٥٦.\n(٨) من (س)، (ن).","vol":"9","page":418},{"text":"وقيل: سموا أحياء؛ لأنهم لا (١) يغسلون كما يغسل من مات من الأحياء، قال النبي -ﷺ-: \"زملوهم بدمائهم، وكلومهم (٢)، فإنهم يحشرون يوم القيامة بدمائهم، اللون لون دم، والريح ريح مسك\" (٣).\nوقال عبيد بن عمير: إن رسول الله - ﷺ - حين انصرف يوم أحد مرّ على مصعب بن عمير وهو مقتول، فوقف عليه ودعا له، ثم قرأ: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ﴾ (٤).\n_________\n[٩٢٦] الحكم على الإسناد:\nرواية ابن أبي صعصعة بلاغ، فالإسناد منقطع.\nالتخريج:\nأخرج الإمام مالك في \"الموطأ\" في كتاب الجهاد في باب العمل في غسل الشهيد والصلاة عليه ١/ ٣٦٨ (٩٣٨) تحقيق بشار عواد عن ابن أبي صعصعة نحوه.\nوأخرج ابن سعد في \"الطبقات الكبرى\" ٣/ ٥٦٢ - ٥٦٣ من طريق الوليد بن مسلم حدثني الأوزاعي، عن الزهري، عن جابر. . فذكر نحوه، وفيه طول.\nوأخرج ابن سعد في \"الطبقات الكبرى\" ٣/ ٥٦٣ من طريق أبي الزبير عن جابر قال: صرخ بنا إلى قتلانا يوم أحد حين أجرى معاوية العين. . فذكر نحوه، إلا أنه قال: أربعين سنة. وهذا سند صحيح كما قال ابن حجر في \"فتح الباري\" ٣/ ٢١٦.\n(١) من (س)، (ن).\n(٢) أصل الكلم: الجرح.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٩٨ (كلم)، \"أساس البلاغة\" للزمخشري ١/ ٤١١.\n(٣) أخرج النسائي في \"السنن الكبرى\" ٣/ ٢٠ (٤٣٥٦) عن عبد الله بن ثعلبة مرفوعًا مثله.\nقال الألباني في \"صحيح سنن النسائي\" ٢/ ٦٦١ (٢٩٥٠): صحيح.\nوانظر \"المسند الجامع\" ٨/ ٢٠٧ (٥٧٢٨).\n(٤) الأحزاب: ٢٣.","vol":"9","page":419},{"text":"ثم قال رسول الله - ﷺ -: \"إن رسول الله يشهد أن هؤلاء شهداء عند الله يوم القيامة فأتوهم وزوروهم وسلموا عليهم، فوالذي نفسي بيده لا يسلم عليهم أحد إلى يوم القيامة إلا ردوا عليه\" (١).\n﴿يُرْزَقُونَ﴾ من ثمار الجنة وتحفها.\n\n<span data-type=\"title\" id=toc-829>١٧٠ </span>- ﴿فَرِحِينَ﴾\nنصب على الحال والقطع من قوله: ﴿يُرْزَقُونَ﴾ (٢) وقرأ ابن السميفع: (فارحين) بالألف (٣)، وهما لغتان كالفره والفاره، والحذر\n_________\n(١) أخرج ابن سعد في \"الطبقات الكبرى\" ٣/ ١٢١ عن عبيد بن عمير نحوه، وعبيد بن عمير مكي تابعي ثقة فالإسناد مرسل، ورواه الطبراني في \"المعجم الأوسط\" ٤/ ٩٧ (٣٧٠٠) عن عبد الله بن عمر مرفوعًا نحوه.\nقال الهيثمي في \"مجمع الزوائد\" ٦/ ١٢٣: وفيه عبد الأعلى بن عبد الله بن أبي فروة وهو متروك، انتهى. وقد وهم الهيثمي، فعبد الأعلى ثقة فقيه كما في \"تقريب التهذيب\" لابن حجر (٧٨٣)، وأما الراوي المتروك فهو يحيى بن العلاء البجلي: قال الإمام أحمد: كذاب يضع الحديث، وقال الدارقطني: متروك.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ٣٩٧ (٩٥٩١)، وقال ابن كثير في \"البداية والنهاية\" ٤/ ٤٤ - ٤٥: وهذا حديث غريب، وروي عن عبيد بن عمير مرسلا. وانظر: \"الوسيط\" للواحدي ١/ ٥٢١، ورواه الحاكم في \"المستدرك\" ٢/ ٢٧١ عن عبد الأعلى بن عبد الله بن أبي فروة عن قطن بن وهب عن عبيد بن عمير عن أبي هريرة - ﵁ - مرفوعًا نحوه وصححه على شرط الشيخين، قال الذهبي: وأنا أحسبه موضوعًا، وقطن لم يرو له البخاري، وعبد الأعلى لم يخرجا له.\n(٢) قال السمين الحلبي في \"الدر المصون\" ٣/ ٤٨٤: فيه خمسة أوجه.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٦/ ٥٠.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي: ٤/ ١٧٦.","vol":"9","page":420},{"text":"والحاذر، والطمع والطامع، والبخل والباخل (١).\n﴿بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ﴾ رزقه وثوابه ﴿وَيَسْتَبْشِرُونَ﴾ أي: ويفرحون وأصله من البشرة، لأن الإنسان إذا فرح ظهر أثر السرور في بشرة وجهه (٢).\n﴿بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ﴾ من إخوانهم الذين فارقوهم، وهم أحياء في الدنيا على منهاجهم من الإيمان والجهاد، لعلمهم بأنهم إذا استشهدوا لحقوا بهم، وصاروا من كرامة الله إلى ما صاروا هم (٣) إليه، فهم لذلك مستبشرون.\nقال السدي: يؤتى الشهيد بكتاب فيه ذكر من يقدم عليه من إخوانه وأهله فيقال: يقدم عليك فلان يوم كذا، ويقدم عليك (٤) فلان يوم كذا، فيستبشر حين يقدمون (٥) عليه، كما يستبشر أهل الغائب بقدومه في الدنيا (٦)، ﴿أَلَّا خَوْفٌ﴾ يعني: بأن لا خوف ﴿عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾.\n_________\n(١) قال القرطبي: هما لغتان وذكر قول الثعلبي بنصه.\n(٢) انظر: \"الوسيط\" للواحدي ١/ ٥٢١، \"الدر المصون\" للسمين الحلبي ٣/ ٤٨٤ - ٤٨٥، \"اللباب\" لابن عادل الدمشقي ٦/ ٥٠ - ٥١.\n(٣) من (س).\n(٤) من (س)، (ن)\n(٥) في الأصل: يقدم بالإفراد، والمثبت من (س)، (ن).\n(٦) ذكر ابن الجوزي في \"زاد المسير\" ١/ ٥٠٢ عن السدى مثله.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٧٦ - ١٧٧، \"محاسن التأويل\" للقاسمي ٤/ ٢٩١ - ٢٩٢، \"البحر المحيط\" لأبي حيان ٣/ ١١٩.","vol":"9","page":421},{"text":"<span data-type=\"title\" id=toc-830>١٧١ </span>- قوله ﷿: ﴿يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ﴾\nيعني: وبأن الله، في محل الخفض مردود على قوله: ﴿بِنِعْمَةٍ مِنَ اللَّهِ﴾ (١).\nوقرأ الكسائي، والفراء (٢) والمفضل، ومحمد بن عيسى: ﴿وَإِنَّ اللَّهَ﴾ بكسر الألف على الاستئناف (٣)، ودليلهم قراءة ابن مسعود: ﴿وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ﴾ (٤).\nقال الكلبي بإسناده: إن العبد إذا لقي العدو في سبيل الله، فتح له باب من السماء واطلعت عليه زوجتاه من الحور العين (٥)، فإذا أقبل على العدو يقاتلهم، قالتا: اللهم وفقه وسدده، فإذا أدبر عن العدو قالتا: اللهم اعف عنه وتجاوز، وإذا قتل (٦) يباهي الله ﷿ به الملائكة، فيقول لهم: انظروا إلى عبدي بذل نفسه ودمه ابتغاء مرضاتي.\n_________\n(١) ينظرْ \"البحر المحيط\" لأبي حيان ٣/ ١٢١ - ١٢٢ \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٧٧ \"الدر المصون\" للسمين الحلبي ٣/ ٤٧٨.\n(٢) انظر قوله في: \"معاني القرآن\" ١/ ٣٤٧.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٢٢، \"الوسيط\" للواحدي ١/ ٥٢١.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٢٢، \"معاني القرآن\" للزجاج ١/ ٥٠٥، \"الحجة\" لابن خالويه (ص ١١٦)، \"البحر المحيط\" لأبي حيان ٣/ ١٢١، \"الدر المصون\" للسمين الحلبي ٢/ ٢٥٩.\n(٥) من (س)، (ن).\n(٦) في الأصل: أقبل. والمثبت من (س)، (ن).","vol":"9","page":422},{"text":"فتقول الملائكة: يا رب (١) أفلا نذهب فننصره على من يريد قتله؟، فيقول لهم: خلوا عن (٢) عبدي، فطالما سهر ونصب في ابتغاء مرضاتي، أحب لقائي فأحببت لقاءه.\nفينزل إليه زوجتاه من الحور العين، ويأمر الله ﷿ الملائكة أن يأتوه من آفاق الأرض فيحيونه ويبشرونه بالجنة والكرامة من الله تعالى.\nفإذا فعلوا ذلك بعث الله إليهم: أن خلوا بين عبدي وبين زوجتيه حتى يستريح، فتقول زوجتاه: لقد كنا إليك (٣) بالأشواق، ويقول لهما مثل ذلك (٤).\n[٩٢٧] أنبأنا أبو القاسم يعقوب بن أحمد بن (٥) السريِّ (٦)، أنا أبو بكر محمد بن عبد الله بن محمد (٧)، ثنا أبو القاسم عبد الله بن أحمد بن عامر (٨)، قال: حدثني أبي (٩)، حدثنا علي بن موسى الرضا (١٠)،\n_________\n(١) في الأصل: رب. والمثبت من (س)، (ن).\n(٢) من (ن).\n(٣) في الأصل: إليه. والمثبت من (ن).\n(٤) لم أقف له على إسناد.\nومحمد بن السائب الكلبي المفسر، أجمع الناس على ترك حديثه.\n(٥) من (س).\n(٦) لم أجده.\n(٧) محدث أصحاب الرأي لولا مجون كان فيه.\n(٨) يروي عن أبيه عن أهل البيت نسخة كلها موضوعة.\n(٩) أحمد بن عامر الطائي، هو محل التهمة.\n(١٠) صدوق، والخلل ممن روى عنه.","vol":"9","page":423},{"text":"حدثني أبي موسى بن جعفر (١)، حدثني أبي جعفر بن محمد (٢)، حدثني أبي محمد بن علي (٣)، حدثني أبي علي بن الحسين (٤)، حدثني أبي الحسين بن علي (٥) قال: بينما عليّ بن أبي طالب - ﵁ - يخطب الناس ويحثهم على الجهاد، إذ قام إليه شاب فقال: يا أمير المؤمنين: أخبرني عن فضل الغزاة في سبيل الله.\nفقال: كنت رديف رسول الله - ﷺ - على ناقته العضباء (٦)، ونحن مقفلون من غزاة، فسألته عما سألتني عنه.\nفقال - ﷺ -: \"إن الغزاة إذا هموا بالغزو، كتب الله لهم براءة من النار، فإذا تجهزوا لغزوهم باهى الله ﷿ بهم الملائكة، فإذا ودعهم أهلوهم بكت عليهم الحيطان والبيوت، ويخرجون من ذنوبهم كما تخرج الحية من سلخها، ويوكل لله ﷿ كل رجل منهم أربعين ألف ملك يحفظونه من بين يديه، ومن خلفه، وعن يمينه وعن شماله، ولا يعمل حسنة إلاَّ أضعفت له، ويكتب له كل يوم عبادة ألف رجل يعبدون الله\n_________\n(١) صدوق عابد.\n(٢) ابن علي بن الحسين، صدوق، فقيه، إمام.\n(٣) ابن الحسين بن علي أبو جعفر الباقر، ثقة، فاضل.\n(٤) زين العابدين ثقة ثبت عابد.\n(٥) الحسين بن علي بن أبي طالب أبو عبد الله الشهيد - ﵁ -.\n(٦) العضباء: علم لها منقول من قولهم: ناقة عضباء، أي: مشقوقة الأذن، ولم تكن مشقوقة الأذن.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٥١، \"غريب الحديث\" لأبي عبيد ١/ ٣٢١.","vol":"9","page":424},{"text":"﷿ ألف سنة، كل سنة ثلاثمائة وستون يومًا، اليوم مثل عمر الدنيا، فإذا صاروا بحضرة عدوهم أنقطع علم أهل الدنيا عن ثواب الله -﷿- إياهم، فإذا برزوا لعدوهم، وأشرعت الأسنة، وفرقت السهام، وتقدم الرجل إلى الرجل حفتهم الملائكة بأجنحتها، ويدعون الله لهم بالنصر والتثبيت، ونادى منادٍ: الجنة تحت ظلال السيوف، فتكون الضربة والطعنة على الشهيد أهون من شرب الماء البارد في اليوم الصائف، وإذا زال الشهيد عن فرسه بطعنة أو ضربة لم يصل إلى الأرض حتى يبعث الله زوجته من الحور العين، فتبشره بما أعد الله له من الكرامة، فإذا وصل إلى الأرض تقول الأرض: مرحبًا بالروح الطيبة التي أخرجت من البدن الطيب، أبشر فإن لك ما لا عين رأت، ولا أذن سمعت، ولا خطر على قلب بشر، ويقول الله تعالى له: أنا خليفته على أهله، ومن أرضاهم فقد أرضاني، ومن أسخطهم فقد أسخطني، ويحمل الله روحه في حواصل طير خضر تسرح في الجنة حيث تشاء، وتأكل من ثمارها وتأوي إلى قناديل من ذهب، معلقة بالعرش، ويعطى الرجل منهم سبعين غرفة من غرف الفردوس، سمك كل غرفة ما بين صنعاء (١) والشام، يملأ نورها ما بين الخافقين (٢)، في كل غرفة سبعون بابًا،\n_________\n(١) صنعاء موضعان: إحداهما في اليمن وهي المرادة هنا. \"معجم البلدان\" لياقوت ٣/ ٤٢٦.\n(٢) الخافقان: هما طرفا السماء والأرض، وقيل: المشرق والمغرب.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٥٦، \"المحيط في اللغة\" لإسماعيل بن عباد ٤/ ١٩٨.","vol":"9","page":425},{"text":"على كل باب سبعون مصراعًا (١) من ذهب، على كل باب ستر مسبل، في كل غرفة سبعون خيمة، في كل خيمة سبعون سريرًا من ذهب، قوائمها الدر والزبرجد، مرمولة (٢) بقضبان الزمرد، على كل سرير أربعون فراشًا، غلظ كل فراش أربعون ذراعًا، على كل فراش زوجة من الحور العين عربًا أترابًا\" (٣).\nفقال الشاب: يا أمير المؤمنين أخبرني من (٤) التَّرِبة؟ (٥)، قال: هي: الغنجة المرضية الشهية لها سبعون ألف وصيف، وسبعون ألف وصيفة، صفر الحلي وبيض الوجوه، عليهم تيجان اللؤلؤ، على\n_________\n(١) المصراعان من الأبواب: ما له بابان منصوبان ينضمان جميعًا مدخلهما بينهما في وسط المصراعين.\nانظر: \"تاج العروس\" للزبيدي ١١/ ٢٧١، \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ٣٣٠ (صرع).\n(٢) رمَّلت الحصير والسرير: إذا زينتها بالجواهر.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ٢٢٨، \"تاج العروس\" للزبيدي ١٤/ ٢٩٤ (رمل).\n(٣) المرأة العروب: الضاحكة الطيبة النفس، وقيل: المحبة لزوجها.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ٣٢ (عرب).\nوالأتراب: التساوي والتماثل في النشأة.\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ١٦٥) (ترب)، \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ٤٢٨، \"تاج العروس\" للزبيدي ١/ ٣٢٣.\n(٤) كذا في النسخ، وفي الهامش من (س): (ما).\n(٥) تقدم معنى الأتراب.\nوانظر: \"غريب الحديث\" للخطابي ١/ ٣٤٧.","vol":"9","page":426},{"text":"رقابهم المناديل، بأيديهم الأكوبة والأباريق: \"وإذا كان يوم القيامة، فوالذي نفسي بيده لو كان الأنبياء ﵈ على طريقهم لترحلوا لهم مما يرون من بهائهم، حتى يأتوا (١) إلى موائد من الجواهر فيقعدون عليها ويشفع الرجل منهم (٢) في سبعين ألفا من أهل بيته وجيرته، حتى إن الجار من (الجارين يتخاصمان) (٣) أيهما أقرب جوارًا، فيقعدون معي ومع إبراهيم ﵇ على مائدة الخلد، فينظرون إلى الله ﷿ كل يوم بكرة وعشيًّا\" (٤).\n[٩٢٨] وأخبرنا أبو بكر الحمشاذي (٥)، أنبأنا أبو بكر القطيعي (٦)، ثنا عبد الله بن أحمد بن حنبل (٧)، ثنا أبي (٨)، ثنا زيد بن يحيى\n_________\n(١) في الأصل: يؤتوا، والمثبت من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) في الأصل: (الجار من ضمان) وهي عبارة غير مفهومة، والمثبت من (س)، (ن).\n(٤) [٩٢٧] الحكم على الإسناد:\nموضوع، قال الذهبي في \"ميزان الاعتدال\" ٢/ ٣٩٠: عبد الله بن أحمد بن عامر، عن أبيه، عن علي الرضا عن آبائه بتلك النسخة الموضوعة الباطلة ما تنفك عن وضعه أو وضع أبيه.\nالتخريج:\nلم أجد من ذكره.\n(٥) عبد الرحمن بن عبد الله حمشاذ، لم يذكر بجرح أو تعديل.\n(٦) أحمد بن جعفر بن حمدان ثقة.\n(٧) ثقة.\n(٨) الإمام صاحب المذهب.","vol":"9","page":427},{"text":"الدمشقي (١)، ثنا ابن ثوبان (٢)، عن أبيه (٣)، عن مكحول (٤)، عن كثير بن مرة (٥)، عن قيس الجذامي (٦)، رجل كانت له صحبة (٧) قال: قال رسول الله - ﷺ -: \"يعطى الشهيد ست خصال: عند أول قطرة من دمه: يكفر عنه كل خطيئة، ويرى مقعده من الجنة، ويزوج من الحور العين، ويؤمن من الفزع الأكبر، ومن عذاب القبر، ويحلى حلة الإيمان\" (٨).\n_________\n(١) الخزاعي الدمشقي، ثقة.\n(٢) عبد الرحمن بن ثابت بن ثوبان الدمشقي الزاهد، صدوق يخطئ، وتغير بأخرة ورمي بالقدر.\n(٣) ثابت بن ثوبان الدمشقي، ثقة.\n(٤) أبو عبد الله الشامي الدمشقي، ثقة، فقيه، كثير الإرسال.\n(٥) الحضرمي الرهاوي، ثقة.\n(٦) جاء في الهامش: قيس الجذامي: قيل: هو ابن عامر، وقيل: ابن زيد شامي روى عن كثير بن مرة.\n(٧) قيس بن زيد الجذامي الصحابي - ﵁ -.\nانظر: \"الإصابة\" لابن حجر ٥/ ٣٥٦، \"تهذيب التهذيب\" لابن حجر ٨/ ٤٠٥.\n(٨) [٩٢٨] الحكم على الإسناد:\nضعيف لأجل عبد الرحمن بن ثوبان، وهو: حسن لغيره بالشاهد.\nالتخريج:\nأخرج أحمد في \"المسند\" ٤/ ٢٠٠ (١٧٧٨٣)، والبيهقي في \"شعب الإيمان\" ٤/ ٢٤ (٤٢٥٢) وابن الأثير في \"أسد الغابة\" ٤/ ٣٩٥ من طريق زيد بن يحيى الدمشقي به مثله.\nوأخرج أحمد في \"المسند\" ٤/ ١٣١ (١٧١٨٣)، والترمذي في أبواب الجهاد في باب في ثواب الشهيد (١٦٦٣)، وابن ماجه في كتاب الجهاد في باب فضل الشهادة في سبيل الله (٢٧٩٩): عن عبادة بن الصامت مرفوعًا نحوه. =","vol":"9","page":428},{"text":"[*] وحدثنا أبو محمد المخلدي (١)، أنا أبو الوفاء المؤمل بن الحسن الماسرجسي (٢)، ثنا محمد بن إسماعيل بن سالم (٣)، ثنا داود ابن المحبر بن قحذم (٤)، ثنا حماد بن سلمة (٥)، عن ثابت البناني (٦)، عن أنس بن مالك - ﵁ - قال: كان النبي - ﷺ - في بعض غزواته، فأتاه رجل أسود فقال: يا رسول الله إني أسود قبيح الوجه، منتن الريح، لا مال لي، فإن قاتلت هؤلاء حتى أقتل، فأين أنا؟ .\nقال: \"في الجنة\"، فحمل عليهم فقاتل حتى قتل، فجاء رسول الله - ﷺ - حتى وقف على رأسه فقال: \"لقد بيض الله وجهك، وطيب ريحك، وأكثر مالك\"، ثم قال: \"لقد رأيت زوجتيه من الحور العين تتنازعانه في (٧) جبة له من الصوف لتدخلا بينه وبين جبته\" (٨).\n_________\n= قال الترمذي: حسن صحيح غريب، وقال الألباني في \"صحيح سنن ابن ماجه\" (٢٢٧٥): صحيح. وهو شاهد صحيح لحديث قيس الجذامي.\n(١) الحسن بن أحمد المخلدي، إمام صدوق مسند عدل.\n(٢) لم أجده.\n(٣) صدوق.\n(٤) متروك.\n(٥) ابن دينار، ثقة، أثبت الناس في ثابت، وتغير حفظه بأخرة.\n(٦) ثابت بن أسلم البناني أبو محمد البصري ثقة عابد.\n(٧) من (س).\n(٨) [٩٢٠] الحكم على الإسناد:\nضعيف جدًّا لأجل داود بن المحبر، وهو صحيح من غير هذا الوجه.\nالتخريج:\nلم أجده من طريق داود بن المحبر، ولكن أخرج الحاكم في \"المستدرك\" ٢/ ١٠٣ (٢٤٦٣) من طريق عثمان بن سعيد الدارمي، ثنا موسى بن إسماعيل، ثنا =","vol":"9","page":429},{"text":"[٩٣٠] وأخبرني أبو عبد الله بن فنجويه الدينوري (١)، حدثني محمد ابن علي بن الحسن الصوفي (٢)، ثنا محمد بن إبراهيم بن زياد الطيالسي (٣)، ثنا محمد بن مهران الجمال (٤)، ومحمد بن عبد الله بن المبارك (٥) قالا: أخبرنا صفوان بن عيسى (٦)، عن ابن عجلان (٧)، عن القعقاع بن حكيم (٨)، عن أبي صالح (٩) عن أبي هريرة ﵁ قال: قال رسول الله - ﷺ -: \"ما يجد الشهيد مس القتل في\n_________\n= حماد بن سلمة به مثله، وصححه الحاكم على شرط مسلم، ووافقه الذهبي.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) ثقة أحاديثه مستقيمة.\n(٣) متروك.\n(٤) محمد بن مهران الجمال الحافظ، الثقة، الجوال، النقال، أبو جعفر الرازي.\nحدث عن: فضيل بن عياض، ومرحوم بن عبد العزيز، وعبد العزيز بن محمد الدراوردي، وسفيان بن عيينة، ويحيى القطان، وخلق كثير من نظرائهم ومن دونهم. وعنه: البخاري، ومسلم، وأبو داود، وأبو زرعة، وأبو حاتم، وأحمد بن علي الأبار الرازي، وآخرون.\nقال ابن أبي حاتم: سألت أبي عن أبي جعفر الجمال؟ فقال: أبو جعفر صدوق.\nتوفي في أول سنة (٢٣٩)، أو قريبا منه.\n\"سير أعلام النبلاء\" للذهبي ١١/ ١٤٣، \"تهذيب الكمال\" للمزي ٢٦/ ٥١٩، \"تقريب التهذيب\" لابن حجر (٦٣٣٣).\n(٥) أبو جعفر البغدادي، ثقة، حافظ.\n(٦) الزهري البصري، ثقة.\n(٧) محمد بن عجلان المدني، صدوق، إلا أنه اختلطت عليه أحاديث أبي هريرة. .\n(٨) المدني، ثقة.\n(٩) ذكوان السمان الزيات ثقة ثبت.","vol":"9","page":430},{"text":"سبيل الله إلاّ كما يجد أحدكم مس القرصة\" (١) وفي غير هذا الحديث: \"عضة نملة أشد على الشهيد من مس السلاح\" (٢).\n[٩٣١] وأخبرني أبو عبد الله بن فنجويه الدينوري (٣)، ثنا أحمد بن محمد بن إسحاق السني (٤)، حدثني أحمد بن يحيى بن زهير (٥)، ثنا\n_________\n(١) [٩٣٠] الحكم على الإسناد:\nضعيف جدًّا لأجل الطيالسي المتروك، وهو حسن من غير هذا الوجه.\nالتخريج:\nلم أجد من ذكره من طريق الطيالسي، ولكن أخرج الإمام أحمد في \"المسند\" ٢/ ٢٩٧ (٧٩٥٥)، والترمذي في أبواب الجهاد، باب ما جاء في فضل المرابط (١٦٦٨)، والنسائي في كتاب الجهاد، باب ما يجد الشهيد من الألم (٣١٥٨)، وابن ماجه في كتاب الجهاد، باب في فضل الشهادة في سبيل الله (٢٨٠٢)، والدارقطني في \"السنن\" ٢/ ٢٠٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٥١٢ (٤٦٥٥) من طريق صفوان بن عيسى عن ابن عجلان به نحوه.\nقال الترمذي: حسن صحيح غريب، وقال الألباني في \"صحيح سنن ابن ماجه\" ٢/ ٣٩٤ (٢٢٧٨): حسن صحيح.\n(٢) ذكره الهندي في \"كنز العمال\" ٤/ ٤٠٥ (١١١٣١) وعزاه لأبي الشيخ عن ابن عباس، قال الألباني في \"ضعيف الجامع الصغير\" (ص ٥٤٤) (٣٧١٥): ضعيف.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) حافظ ثقة. .\n(٥) أبو جعفر أحمد بن يحيى بن زهير التستري، الإمام، الحجة، المحدث، البارع، علم الحفاظ، شيخ الإسلام، الزاهد. روى عن: أبي كريب محمد بن العلاء، ومحمد بن بشار، وخلق كثير من أصحاب سفيان بن عيينة، وأبي معاوية الضرير. وروى عنه: أبو حاتم بن حبان، وأبو إسحاق بن حمزة، وسليمان بن أحمد الطبراني، وأبو عمرو بن حمدان، وأبو بكر بن المقرئ، وآخرون.\nجمع، وصنف، وعلل، وصار يضرب به المثل في الحفظ. =","vol":"9","page":431},{"text":"جعفر بن محمد الوراق (١)، ثنا (محمد بن حماد القناد) (٢)، ثنا حفص ابن سليمان (٣)، عن عبد الملك بن عمير (٤)، عن عبد الرحمن بن عبد الله (٥)، عن أبيه (٦) قال: قال رسول الله - ﷺ -: \"إن لله عبادًا يضن بهم عن القتل والزلازل والأسقام، يطيل أعمارهم في حسن العمل، ويحسن أرزاقهم، ويحييهم في عافية، ويقبض أرواحهم في عافية على الفرش، ويعطيهم منازل الشهداء\" (٧) اللهم اجعلنا منهم برحمتك وفضلك.\n_________\n= انظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٣٦٢، \"شذرات الذهب\" لابن العماد ٢/ ٢٥٨.\n(١) جعفر بن محمد الواسطى الوراق المفلوج نزيل بغداد، وثقه الخطيب، وقال الحافظ: صدوق، مات سنة (٢٦٥ هـ).\nانظر: \"تاريخ بغداد\" ٧/ ١٧٩، \"تهذيب الكمال\" للمزي ٥/ ١٠٥، \"تقريب التهذيب\" لابن حجر (٩٥٥).\n(٢) كذا في النسخ، والصحيح: عمرو بن حماد بن طلحة القناد كما في مصادر التخريج، وهو صدوق رمي بالرفض.\n(٣) الأسدي، متروك الحديث مع إمامته في القراءة.\n(٤) ثقة، فصيح عالم، تغير حفظه، وربما دلس.\n(٥) ابن مسعود الهذلي الكوفي، ثقة اختلف في سماعه من أبيه.\n(٦) عبد الله بن مسعود الهذلي الصحابي المشهور - ﵁ -.\n(٧) [٩٣١] الحكم على الإسناد:\nضعيف جدًّا لأجل حفص.\nالتخريج:\nأخرج الطبراني في \"المعجم الكبير\" ١٠/ ٢١٧ (١٠٣٧١) عن ابن مسعود مثله.\nقال الألباني في \"ضعيف الجامع الصغير\" (ص ٢٨٣) (٩٥٠): ضعيف جدًّا.","vol":"9","page":432},{"text":"<span data-type=\"title\" id=toc-831>١٧٢ </span>- قوله ﷿: ﴿الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ﴾ الآية:\nوذلك أن أبا سفيان وأصحابه لما انصرفوا عن أحد، وبلغوا الروحاء (١) وندموا على (٢) انصرافهم عن المسلمين، وتلاوموا وقالوا: لا محمدًا قتلتم ولا الكواعب (٣) أردفتم، وقتلتموهم حتى إذا لم يبق إلاَّ الشريد تركتموهم، ارجعوا فاستأصلوهم. فبلغ ذلك الخبر رسول الله - ﷺ -، فأراد أن يرهب العدو ويريهم من نفسه ومن أصحابه قوة، فندب أصحابه (٤) للخروج في طلب أبي سفيان وقال: \"ألا عصابة تندب لأمر الله تطلب عدوها فإنها أنكى للعدو، وأبعد للسمع\" (٥) فانتدب عصابة منهم مع ما بهم من الجرح والقرح الذي أصابهم يوم أحد.\nونادى منادي رسول الله - ﷺ -: ألا لا يخرجن معنا أحد إلا من حضر يومنا بالأمس، فكلمه جابر بن عبد الله، فقال: يا رسول الله، إن أبي كان (خلفني على) (٦) أخوات لي سبع، وقال لي: يا بني،\n_________\n(١) الروحاء: قرية جامعة لمزينة على ليلتين من المدينة.\nانظز: \"معجم ما استعجم\" للبكري ١/ ٦٨١، \"معجم البلدان\" لياقوت ٣/ ٧٦.\n(٢) في الأصل: عن، والمثبت من (س)، (ن).\n(٣) المراد: النساء، من قولك: تكعب ثدي الجارية إذا نتأ كالكعب.\nانظر: \"أساس البلاغة\" للزمخشري ١/ ٤٠٨، \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ٣٣١ (كعب).\n(٤) في الأصل: الصحابة، والمثبت من (س)، (ن).\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"9","page":433},{"text":"إنه لا ينبغي (لي ولك) (١) أن نترك هؤلاء النسوة لا رجل فيهن، ولست بالذي أوثرك على نفسي في الجهاد مع رسول الله - ﷺ - فتخلف على أخواتك، فتخلفت عليهن فأذن له رسول الله - ﷺ - فخرج معه، وإنما خرج رسول الله - ﷺ - مرهبًا للعدو، ويبلغهم أنه خرج في طلبهم فيظنوا به قوة، وأن الذي أصابهم لم يوهنهم (٢) عن عدوهم فينصرفوا (٣).\nفخرج رسول الله - ﷺ - ومعه أبو بكر وعمر وعثمان وعلى وطلحة والزبير وسعد وعبد الرحمن بن عوف وعبد الله بن مسعود وحذيفة بن اليمان وأبو عبيدة بن الجراح في سبعين رجلًا، حتى بلغوا حمراء الأسد، وهي عن المدينة على ثمانية أميال (٤).\n[٩٣٢] أخبرنا عبد الله بن حامد (٥)، أنا محمد بن حمدويه (٦)، ثنا\n_________\n(١) مطموس في الأصل، والمثبت من (ن).\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) أخرج ابن هشام في \"السيرة النبوية\" ٣/ ١٠١ - ١٠٥ مطولًا عن ابن إسحاق، وأخرج ابن أبي حاتم في \"التفسير\" ٣/ ٨١٦، والطبري في \"جامع البيان\" ٤/ ١٧٦ - ١٧٧ وفي \"تاريخ الرسل والملوك\" ٢/ ٥٣٤، والبيهقي في \"دلائل النبوة\" ٣/ ٢١٧ عن عكرمة بعضه، وفي بعضها طول، قال ابن حجر في \"فتح الباري\" ٨/ ٢٢٨: . . . ورجاله رجال الصحيح. وقال السيوطي في \"الدر المنثور\" ٢/ ٣٨٥: سند صحيح.\n(٥) الماهاني الواعظ لم يذكر بجرح أو تعديل.\n(٦) ثقة حافظ.","vol":"9","page":434},{"text":"محمود بن آدم (١)، ثنا سفيان (٢)، عن هشام بن عروة (٣)، عن أبيه (٤)، عن عائشة ﵂ أنها قالت لعبد الله بن الزبير (٥): يا ابن اختي، أما والله إن أباك وجدك -تعني: أبا بكر والزبير- لمن الذين قال الله ﷿ فيهم: ﴿الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ﴾ الآية (٦).\nوروى محمد بن إسحاق (٧)، عن عبد الله بن خارجة بن زيد بن ثابت، (٨) عن أبي السائب (٩) أن رجلا من أصحاب النبي - ﷺ - من\n_________\n(١) محمود بن آدم المروزي، صدوق.\n(٢) ابن عيينة الثقة الإمام تغير بأخرة، وربما دلس عن الثقات.\n(٣) ابن الزبير بن العوام ثقة فقيه ربما دلس.\n(٤) عروة بن الزبير بن العوام الأسدي ثقة.\n(٥) الصحابي المشهور.\n(٦) [٩٣٢] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ١٧٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨١٥، والحاكم في \"المستدرك\" ٢/ ٣٢٦ من طرق عن هشام بن عروة به مثله، قال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\n(٧) صاحب المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(٨) عبد الله بن خارجة بن زيد بن ثابت الأنصاري.\nروى عن: عروة بن الزبير وأبيه خارجة بن زيد، وروى عنه: الزهري وبكير بن الأشج، ذكره ابن حبان في \"الثقات\".\nانظر: \"التاريخ الكبير\" للبخاري ٥/ ٧٩، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٤٥، \"الثقات\" لابن حبان ٧/ ٣٢.\n(٩) عطاء بن السائب بن مالك صدوق اختلط.","vol":"9","page":435},{"text":"بني عبد الأشهل كان شهد أحدًا قال: شهدت أحدًا أنا وأخ لي (١) فرجعنا جريحين (٢).\nفلما أذن مؤذن (٣) رسول الله - ﷺ - بالخروج في طلب العدو، قلنا: لا تفوتنا غزوة مع رسول الله - ﷺ -، والله ما لنا من دابة نركبها، وما منا (٤) إلاَّ جريح (٥) ثقيل، فخرجنا مع رسول الله - ﷺ -، فكنت أيسر جرحًا من أخي، فكان إذا غلب (٦) (حملته عقبة ويمشي عقبة) (٧) (٨) حتى انتهينا مع رسول الله - ﷺ - إلى حمراء الأسد، فمر برسول الله - ﷺ - معبد (٩) الخزاعي (١٠) بحمراء الأسد، وكانت خزاعة مسلمهم وكافرهم\n_________\n(١) من (س)، (ن).\n(٢) هما: عبد الله بن سهل ورافع بن سهل بن عبد الأشهل أثقلهما من الجراح كما في \"المغازي\" للواقدي ١/ ٣٣٥.\n(٣) من (س)، (ن).\n(٤) مطموس في الأصل، والمثبت من (س).\n(٥) مطموس فى الأصل والمثبت من (س).\n(٦) مطموس في الأصل، والمثبت من (ن).\n(٧) مطموس في الأصل، والمثبت من (س)، (ن).\n(٨) عقب وأعقب إذا فعل هذا مرة وهذا مرة والتعاقب التداول.\nانظر: \"لسان العرب\" لابن منظور ١/ ٦١٦ (عقب)، \"أساس البلاغة\" للزمخشري (ص ٣١٦) (عقب).\n(٩) في الأصل: (معبدًا) منصوبًا، والمثبت من (س)، (ن).\n(١٠) معبد الخزاعي الذي ردّ أبا سفيان يوم أحد عن الرجوع إلى المدينة.\nانظر: \"أسد الغابة\" لابن الأثير ٥/ ٢٠٩ (٤٩٩٩).","vol":"9","page":436},{"text":"عيبة (١) (٢) رسول الله - ﷺ - (بتهامة صفقتهم معه) (٣)، ولا يخفون عنه شيئًا كان بها (ومعبد يومئذ) (٤) مشرك فقال: يا محمد والله لقد عز (٥) علينا ما أصابك في أصحابك، ولوددنا (٦) أن الله كان أعفاك منهم، ثم خرج من عند رسول الله - ﷺ - حتى أتى أبا سفيان ومن معه بالروحاء، وقد أجمعوا الرجعة إلى رسول الله - ﷺ - وقالوا: لقد أصبنا محمدًا وجل أصحابه وقادتهم وأشرافهم، ثم رجعنا قبل أن نستأصلهم، لنكرن على بقيتهم، فلنفرغن منهم.\nفلما رأى أبو سفيان معبدًا قال: ما وراءك يا معبد؟، قال: محمد قد خرج في أصحابه يطلبكم في جمع لم أر مثله قط، يتحرقون عليكم تحرقًا، قد اجتمع معه من كان تخلف عنه في يومكم، وندموا على صنيعهم، وفيهم من الحنق (٧) عليكم شيء لم أر مثله قط.\n_________\n(١) مطموس في الأصل، والمثبت من (س).\n(٢) العيبة: الذين تأمنهم على الأمر وهم موضع السر.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٤/ ١٨٩، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٢٧ (عيب).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) مطموس فى الأصل، والمثبت من (س)، (ن).\n(٥) مطموس فى الأصل، والمثبت من (س)، (ن).\n(٦) مطموس فى الأصل، والمثبت من (س)، (ن).\n(٧) الحنَق: شدة الاغتياظ.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ٣٥٩ (حنق)، \"أساس البلاغة\" للزمخشري (ص ١٠٠) (حنق).","vol":"9","page":437},{"text":"قال: ويلك ما تقول؟ !، قال: والله ما أراك ترتحل حتى ترى في الخيل.\nقال: فوالله لقد أجمعنا الكرة عليهم لنستأصل بقيتهم.\nقال: فإني والله أنهاك عن ذلك، فوالله لقد حملني ما رأيت على (١) أن قلت فيه أبياتًا من الشعر. قال: وما قلت فيه؟، قال: قلت:\nكادت تهدُّ من الأصوات راحلتي ... إذا سالت الأرض بالجرد الأبابيل\nتردي بأسدٍ كرام لا تنابلة ... عند اللقاء ولا ميل معازيل\nفظلت عدوًا أظن الأرض مائلة ... لما سموا برئيس غير مخذول\nفقلت ويل ابن حرب من لقائكم ... إذا تغطمطت (٢) البطحاء بالجيل\nإني نذير لأهل السبل ضاحية ... لكل ذي إربة منهم ومعقول\nمن جيش أحمد لا وخش تنابلة ... وليس يوصف ما أنذرت بالقيل\n_________\n(١) من (ن).\n(٢) الغطمطة: التطام الأمواج.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٥/ ٣٣ (غطم)، \"تاج العروس\" للزبيدي ١٧/ ٥١٩ (غطم).","vol":"9","page":438},{"text":"قالوا: فثنى ذلك (أبا سفيان) (١) ومن معه:\nومر به (٢) ركب من عبد القيس فقال: أين تريدون؟، قالوا: نريد المدينة قال: ولم؟، قالوا: نريد الميرة (٣)، قال: فهل أنتم مبلغون عني محمدًا رسالة أرسلكم بها إليه، وأحمل لكم إبلكم هذِه زبيبًا بعكاظ (٤) غدًا إذا وافيتمونا؟ قالوا: نعم، قال: فإذا جئتموه، فأخبروه أنَّا قد جمعنا إليه وإلى أصحابه لنستأصل (٥) بقيتهم.\nوانصرف أبو سفيان إلى مكة، ومرَّ الركب برسول الله - ﷺوهو بحمراء الأسد، فأخبروه بالذي قال أبو سفيان.\nفقال رسول الله - ﷺ - وأصحابه: ﴿حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ﴾، ثم انصرف النبي - ﷺ - إلى المدينة، بعد الثالثة، وقد ظفر في وجهه ذلك بمعاوية بن المغيرة بن أبي العاص، وأبي عزة الجمحي (٦).\n_________\n(١) في الأصل: أبو سفيان بالرفع، والمثبت من (س)، (ن).\n(٢) من (س)، (ن).\n(٣) الميرة: الطعام ونحوه مما يجلب للبيع.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٧٩ \"معجم مقاييس اللغة\" لابن فارس ٥/ ٢٨٩ (مير).\n(٤) عكاظ: اسم سوق من أسواق العرب في الجاهلية.\nانظر: \"معجم البلدان\" لياقوت ٤/ ١٤٢ \"فتح الباري\" لابن حجر ٣/ ٥٩٤.\n(٥) في الأصل: نستأصل، والمثبت من (س)، (ن).\n(٦) الحكم على الإسناد:\nابن إسحاق مدلس، وأبو السائب صدوق اختلط.\nانظر: \"الروض الأنف\" للسهيلي ٣/ ١٧٤ - ١٧٥.","vol":"9","page":439},{"text":"هذا قول أكثر المفسرين (١).\nوقال مجاهد وعكرمة: نزلت هذِه الآيات في غزوة بدر الصغرى، وذلك أن أبا سفيان يوم أحد حين أراد أن ينصرف قال: يا (٢) محمد، موعدنا بيننا وبينكم موسم بدر الصغرى القابل إن شئت.\nقال رسول الله - ﷺ -: \"ذلك بيننا وبينكم إن شاء الله\".\nفلما كان العام المقبل: خرج أبو سفيان مع أهل مكة حتى نزل مجنة (٣) من ناحية مر الظهران، ثم ألقى الله ﷿ في قلبه الرعب فبدا له الرجوع.\nفلقي نعيم بن مسعود الأشجعي (٤) قد قدم معتمرًا، فقال له أبوسفيان: يا نعيم إني واعدت محمدًا وأصحابه أن نلتقي لموسم\n_________\n(١) روى ابن هشام في \"السيرة النبوية\" ٣/ ١٠١ - ١٠٥ عن ابن إسحاق نحوه.\nوأخرج الطبري في \"تاريخ الرسل والملوك\" ٢/ ٥٣٤ - ٥٣٦ من طريق ابن إسحاق، فحدثني عبد الله بن خارجة به مختصرًا.\nورواه من طريق ابن إسحاق عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم. . . من قوله: وقد مرّ به معبد الخزاعي. . . إلى آخر القصة.\nوانظر: \"المغازي\" للواقدي ١/ ٣٣٤ - ٣٤٠، \"جامع البيان\" للطبري ٤/ ١٨٠ (٨٢٣٤)، \"الدر المنثور\" للسيوطي ٢/ ١٨٠.\n(٢) من (س)، (ن).\n(٣) مَجنَّة: بالفتح وتشديد النون: اسم سوق للعرب وكانت مجنة بمر الظهران.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٥٨.\n(٤) نعيم بن مسعود أبو سلمة الأشجعي أسلم زمن الخندق وخذَّل الأحزاب يوم الخندق.\nانظر: \"الإصابة\" لابن حجر ٦/ ٣٦٣ (٨٨٠٢).","vol":"9","page":440},{"text":"بدر الصغرى، وإن هذا عام جدب، ولا يصلح لنا إلا عام نرعى فيه الشجر ونشرب فيه اللبن، وقد بدا لي ألاَّ أخرج إليها، وأكره أن يخرج محمد ولا أخرج أنا فيزيدهم ذلك جراءة، ولأن يكون (١) الخلف من قبلهم أحب إليَّ من أن يكون من قبلي، فالحقْ بالمدينة فثبطهم (٢) وأعلمهم أنا في جمع كثير، ولا طاقة لهم بنا، ولك عندي عشرة من الإبل، أضعها لك على يدي سهيل بن عمرو (٣) ويضمنها قال: فجاء سهيل، فقال له نعيم: يا أبا يزيد (أتضمن لي) (٤) هذِه الفرائض (٥) وأنطلق إلى محمد فأثبطه؟ .\nقال: نعم، فخرج نعيم حتى قدم المدينة، فوجد الناس يتجهزون لميعاد أبي سفيان فقال: أين تريدون؟، قالوا: واعدَنا أبو سفيان لموسم بدر الصغرى (٦) أن نقتتل بها.\n_________\n(١) في الأصل: ولا يكون، والمثبت من (س).\n(٢) أي: التعويق والشغل عن المراد.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٠٧ (ثبط)، \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ١٥٦ (ثبط).\n(٣) سهيل بن عمرو القرشي خطيب قريش أبو يزيد، كان محمود الإسلام حين أسلم.\nانظر: \"الإصابة\" لابن حجر ٣/ ١٧٧ (٣٥٨٦).\n(٤) في الأصل: تضمن، والمثبت من (س)، (ن).\n(٥) الفرض الواجب على رب المال، وأصل الفرض: القطع.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٣٢ (فرض)، \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٧ (فرض).\n(٦) من (ن).","vol":"9","page":441},{"text":"فقال: بئس الرأي رأيتم أتوكم في دياركم وقراركم فلم يفلت منكم إلاَّ الشريد، فتريدون أن تخرجوا وقد جمعوا لكم عند الموسم، والله لا يفلت منكم أحد.\nفكره أصحاب رسول الله - ﷺ - الخروج، فقال رسول الله - ﷺ -: \"والذي نفس محمد بيده، لأخرجن ولو وحدي\"، فأما الجبان فإنه رجع، وأما الشجاع فإنه تأهب للقتال وقال: ﴿حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ﴾ فخرج رسول الله - ﷺ - في أصحابه حتى وافوا بدرًا الصغرى.\nفجعلوا يلقون المشركين ويسألونهم عن قريش، فيقولون: قد جمعوا لكم يريدون أن يرعبوا المسلمين.\nفيقول المؤمنون: حسبنا الله ونعم الوكيل. حتى بلغوا بدرًا، وهو ماء لبني كنانة، وكانت موضع سوق لهم (١) في الجاهلية، يجتمعون إليها في كل عام ثمانية أيام (٢).\nفأقام رسول الله - ﷺ - ببدر ينتظر أبا سفيان، وقد انصرف أبو سفيان من مجنة إلى مكة، فسماهم أهل مكة جيش السويق (٣)، يقولون: إنما خرجتم تشربون السويق، فلم يلق رسول الله - ﷺ - وأصحابه أحدًا\n_________\n(١) في الأصل: له، والمثبت من (س)، (ن).\n(٢) انظر: \"معجم البلدان\" لياقوت ١/ ٤٢٥ (بدر).\n(٣) السويق: دقيق الشعير المقلو ويكون من القمح وغيره.\nانظر: \"تاج العروس\" للزبيدي ٣/ ٢٣٥، \"جمهرة اللغة\" لابن دريد ٣/ ٤٤ (سوق).","vol":"9","page":442},{"text":"من المشركين ببدر، ووافقوا السوق، وكانت معهم نفقات (١)، وتجارات، فباعوا وأصابوا للدرهم درهمين، ثم انصرفوا إلى المدينة سالمين غانمين، فذلك قوله ﷿: ﴿الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ﴾ (٢).\nومحل: ﴿الَّذِينَ﴾ خفض على صفة المؤمنين تقديره: وإن الله لا يضيع أجر المؤمنين (٣) المستجيبين لله وللرسول، ومعنى الاستجابة: الإجابة والطاعة. ونظيره قوله تعالى: ﴿فَلْيَسْتَجِيبُوا لِي﴾ (٤)\n_________\n(١) مطموس في الأصل، والمثبت من (س)، (ن).\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ١٨١ عن مجاهد وعكرمة بعضه، وأخرج البيهقي في \"دلائل النبوة\" ٣/ ٣٨٤ - ٣٨٨ عن ابن شهاب الزهري، وعن عروة بن الزبير، وعن ابن إسحاق بعضه، وروى الواقدي في \"المغازي\" ١/ ٣٨٤ - ٣٩١ نحوه مطولًا.\nوانظر: \"السيرة النبوية\" للذهبي ١/ ٤٦٠ - ٤٦١، \"السيرة النبوية\" لابن كثير ٣/ ١٦٩ - ١٧٢، \"الدر المنثور\" للسيوطي ٢/ ١٧٨ وقد رجح الإمام ابن جرير الطبري في \"جامع البيان\" ٤/ ١٨٢: قول من قال: إن الذي قيل لرسول الله - ﷺ - وأصحابه من أن الناس قد جمعوا لكم فاخشوهم، كان في حال خروج رسول الله - ﷺ - إلى حمراء الأسد؛ لأن الله تعالى ذِكْرُه إنما مدح الذين وصفهم بقيلهم: \"حسبنا الله ونعم الوكيل\" ولم تكن هذِه الصفة إلاّ صفة من تبع رسول الله - ﷺ - من جرحى أصحابه بأحد إلى حمراء الأسد. . . وأما الذين خرجوا معه إلى غزوة بدر الصغرى فإنه لم يكن فيهم جريح. . . وخروج النبي - ﷺ - لغزوة بدر الصغرى لموعد أبي سفيان بعد سنة من غزوة أحد، انتهى مختصرًا.\nوانظر: \"فتح الباري\" لابن حجر (٨/ ٢٢٩)، \"الوسيط\" للواحدي ١/ ٥٢٢، \"معاني القرآن\" للزجاج ١/ ٥٠٥ - ٥٠٦، \"معاني القرآن\" للفراء ١/ ٣٤٧.\n(٣) انظر: \"اللباب\" لابن عادل الدمشقي ٦/ ٥٥، \"التبيان\" للعكبري ١/ ١٥٨ فيه ستة أوجه ذكره السمين الحلبي في \"الدر المصون\" ٣/ ٤٨٧.\n(٤) البقرة: ١٨٦.","vol":"9","page":443},{"text":"أي: فليطيعوني، ﴿مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ﴾ أي: نالهم الجراح والكلوم، وتم الكلام هاهنا، ثم ابتدأ فقال: ﴿لِلَّذِينَ أَحْسَنُوا مِنْهُمْ﴾ بطاعة رسول الله وإجابته (١) إلى الغزو. ﴿وَاتَّقَوْا﴾ أي: معصيته ومخالفته ﴿أَجْرٌ عَظِيمٌ﴾ ثواب كبير.\n\n<span data-type=\"title\" id=toc-832>١٧٣ </span>- قوله ﷿: ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ﴾\nومحل ﴿الَّذِينَ﴾ خفض أيضًا مردود على ﴿الَّذِينَ﴾ الأول (٢)، وأراد بالناس: نعيم بن مسعود في قول مجاهد ومقاتل وعكرمة والواقدي (٣)، وهو على هذا التأويل من العام الذي أريد به الخاص، نظيره قوله ﷿: ﴿أَمْ يَحْسُدُونَ النَّاسَ﴾ (٤): يعني: محمدًا - ﷺ - وحده (٥)، وقوله ﷿: ﴿لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ﴾ (٦) يريد الدجال وحده (٧).\n_________\n(١) في الأصل إجابتهم، والمثبت من (س)، (ن).\n(٢) انظر: \"التبيان\" للعكبري ١/ ١٥٨ \"اللباب\" لابن عادل الدمشقي ٦/ ٥٧ فيه أوجه ذكرها السمين الحلبي في \"الدر المصون\" ٣/ ٤٨٨.\n(٣) تقدم قول مجاهد وعكرمة، وينظر قول الواقدي في \"المغازي\" ١/ ٣٨٤ - ٣٩١.\n(٤) النساء: ٥٤.\n(٥) هو قول عكرمة والسديّ ومجاهد والضحاك كما في \"جامع البيان\" للطبري ٦/ ١٣٨.\n(٦) غافر: ٥٧.\n(٧) أخرج مسلم في كتاب الفتن وأشراط الساعة، باب في بقية من أحاديث الدجال (٢٩٤٦) عن هشام بن عامر سمعت رسول الله - ﷺ - يقول: \"ما بين خلق آدم إلى قيام الساعة خلق أكبر من الدجال\".","vol":"9","page":444},{"text":"وقال ابن إسحاق (١): وجماعة: يريد بالناس: الركب من عبد القيس (٢)، وقد مضت قصتهم.\nوقال السديُّ: لما تجهز رسول الله - ﷺ - وأصحابه (٣) للسير إلى بدر (٤) لميعاد أبي سفيان أتاهم المنافقون فقالوا: نحن أصحابكم الذين نهيناكم عن الخروج إليهم فعصيتمونا، وقد أتوكم في دياركم فقاتلوكم (٥) وظفروا، فإن أتيتموهم في ديارهم لا يرجع منكم أحد، فقالوا: حسبنا الله ونعم الوكيل، وساروا، فالناس في الآية أولئك المنافقون (٦).\nوقال أبو معشر: دخل ناس من هذيل من أهل تهامة المدينة، فسألهم أصحاب رسول الله - ﷺ - عن أبي سفيان، فقالوا: قد جمعوا لكم جموعًا كثيرة فاخشوهم فقالوا: حسبنا الله ونعم الوكيل، فأنزل\n_________\n(١) رواه ابن هشام في \"السيرة النبوية\" ٣/ ١٠١ - ١٠٥ عن ابن إسحاق مطولًا نحوه.\n(٢) تقدم أن ابن هشام رواه في \"السيرة النبوية\" ٣/ ١٠١ - ١٠٥ عن ابن إسحاق مطولًا نحوه، وقد تقدم ترجيح الطبري لقول القائل أنها في غزوة حمراء الأسد. \"جامع البيان\" ٤/ ١٨٢.\nوانظر: \"معالم التنزيل\" للبغوي ٧/ ١٥٣.\n(٣) من (س).\n(٤) هي بدر الصغرى كما صرح بذلك مجاهد \"جامع البيان\" للطبري ٤/ ١٨١.\n(٥) في الأصل: (فقاتلوهم)، والمثبت من (س)، (ن).\n(٦) ذكره الرازي في \"مفاتيح الغيب\" ٩/ ١٠٠ وابن عادل الدمشقي في \"اللباب\" ٦/ ٥٨ عن السدي.\nوانظر: \"الوسيط\" للواحدي ١/ ٥٢٢، \"غرائب القرآن\" للنيسابوري ٤/ ١٤٣، \"فتح القدير\" للشوكاني ١/ ٤٠٠.","vol":"9","page":445},{"text":"الله ﷿: ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ﴾ (١).\n﴿إِنَّ النَّاسَ﴾ يعني: أبا سفيان وأصحابه، ﴿قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ﴾، أي: فخافوهم واحذروهم، فإنه لا طاقة لكم بهم، ﴿فَزَادَهُمْ﴾ يعني (٢) ذلك، ﴿إِيمَانًا﴾ يعني (٣): تصديقًا ويقينًا وجراءة وقوة.\nذكر ما ورد من الأخبار في زيادة الإيمان ونقصانه.\n[٩٣١] أخبرنا أبو عبد الله الحسين بن محمد بن فنجويه (٤) بقراءتي عليه، ثنا موسى بن محمد بن علي بن عبد الله (٥)، ثنا أبي (٦)، ثنا علي بن عبد العزيز (٧)، ثنا أبو القاسم حبيب بن عيسى بن فروخ (٨)، ثنا إسماعيل بن عبد الرحمن (٩)، عن مالك (١٠) (عن نافع) (١١) (١٢) عن\n_________\n(١) لم أجد من ذكرها بهذا اللفظ، وهو قول ابن جريج كما في \"جامع البيان\" للطبري ٤/ ١٨١.\n(٢) من (س).\n(٣) من (س)، (ن).\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) لم يتبين لي من هو، ولعله أبو الحسن البغوي ثقة.\n(٨) لم أجده.\n(٩) لم أجده.\n(١٠) إمام دار الهجرة، رأس المتقنين.\n(١١) من (س)، (ن).\n(١٢) نافع مولى عبد الله بن عمر بن الخطاب أبو عبد الله المدني ثقة ثبت فقيه.","vol":"9","page":446},{"text":"ابن عمر - ﵄ - قال: قلنا: يارسول الله: الإيمان يزيد وينقص؟ .\nقال: \"نعم: يزيد حتى يدخل صاحبه الجنة، وينقص حتى يدخل صاحبه النار\" (١).\n_________\n(١) [٩٣٣] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nعزاه الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ١/ ٢٤٨ للثعلبي من طريق مالك به مثله، وعزاه ابن حجر في \"الكاف الشاف\" ١/ ٤٤٢ للثعلبي من رواية علي بن عبد العزيز به مثله، وأخرجه ابن عدي في \"الكامل\" ١/ ٢٠٣ من حديث أبي هريرة مرفوعًا نحوه، ومن طريقه أخرجه ابن الجوزي في \"الموضوعات\" ١/ ١٨٩ (٢٧٣) وفيه أحمد بن محمد بن حرب كذاب.\nانظر: \"ذخيرة الحفاظ\" لابن طاهر المقدسي ٢/ ١٠٨٦.\nوأخرج ابن عدي في \"الكامل\" ٦/ ٢٣٢٧، ومن طريقه ابن الجوزي في \"الموضوعات\" ١/ ١٨٩ (٢٧٣)، والذهبي في \"ميزان الاعتدال\" ٤/ ١٤٤ من حديث واثلة مرفوعًا نحوه.\nقال ابن طاهر المقدسي في \"ذخيرة الحفاظ\" ٢/ ١٠٨٦ (٢٣٠٦): هذا حديث منكر، والحمل فيه على معروف بن عبد الله الخياط الدمشقي.\nوانظر: \"اللآلئ المصنوعة\" للسيوطي ١/ ٣٩ - ٤١.\nوأخرجه ابن الجوزي في \"الموضوعات\" ١/ ١٨٨ (٢٧٢) من حديث معاذ مرفوعًا نحوه، قال ابن الجوزي: وفيه عمار بن مطرف كان يكذب.\nوانظر: \"اللآلئ المصنوعة\" للسيوطي ١/ ٣٩.\nوقال ابن القيم في \"المنار المنيف\" (ص ١١٩) (٢٢٦)، (٢٦٧): . . . هذا اللفظ كذب على رسول الله - ﷺ -. ينظر: \"الأسرار المرفوعة\" للقاري (ص ١٤٣)، \"تنزيه الشريعة\" لابن عراق ١/ ١٥٠.","vol":"9","page":447},{"text":"[٩٣٤] وأخبرنا الحسين بن محمد بن الحسين الثقفي (١)، ثنا أبو بكر أحمد بن محمد بن إسحاق السني (٢)، ثنا أبو عبد الرحمن أحمد بن شعيب بن علي النسائي (٣)، أنا محمد بن رافع (٤)، ثنا عبد الرزاق (٥)، ثنا معمر (٦)، عن زيد بن أسلم (٧)، عن عطاء بن يسار (٨)، عن أبي سعيد الخدري (٩) ﵁ قال: قال رسول الله -ﷺ-: \"ما مجادلة أحدكم في الحق يكون له في الدنيا بأشد من مجادلة المؤمنين لربهم في إخوانهم الذين دخلوا (١٠) النار\".\nقال: \"يقولون: ربنا إخواننا كانوا يصلون معنا، ويصومون معنا، ويحجون معنا، فأدخلتهم النار\" قال: \"فيقول: اذهبوا فأخرجوا من عرفتم منهم، فيأتوهم فيعرفونهم (١١) بصورهم، فمنهم من أخذته النار إلى أنصاف ساقيه، ومنهم (١٢) من أخذته إلى كعبيه،\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) حافظ ثقة.\n(٣) الإمام الحافظ صاحب \"السنن\".\n(٤) ثقة.\n(٥) ثقة حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٦) ثقة، ثبت، فاضل.\n(٧) ثقة عالم وكان يرسل.\n(٨) ثقة.\n(٩) الصحابي المشهور.\n(١٠) مطموس في الأصل، والمثبت من (س)، (ن).\n(١١) في الأصل: فيعرفهم، والمثبت من (س)، (ن).\n(١٢) في الأصل: ومنه، والمثبت من (س)، (ن).","vol":"9","page":448},{"text":"فيخرجونهم فيقولون: يا ربنا: قد أخرجنا من أمرتنا. ثم يقول: أخرجوا من كان في قلبه وزن دينار من الإيمان، ثم من كان في قلبه وزن نصف دينار، حتَّى يقول: من كان في قلبه ذرة\" (١).\n[٩٣٥] وبه (٢) عن أبي عبد الرحمن النسائي (٣)، أخبرنا محمد بن يحيى بن عبد الله (٤)، ثنا يعقوب بن إبراهيم بن سعد (٥)، أنا أبي (٦)، ثنا صالح بن كيسان (٧)، عن ابن شهاب (٨) قال: حدثني أبو أمامة بن\n_________\n(١) [٩٣٤] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج عبد الرزاق في \"المصنف\" ١٠/ ٣٤٢ (٢١٠٢١)، ومن طريقه أحمد في \"المسند\" ٣/ ٩٤ (١١٨٩٨)، والترمذي في أبواب صفة جهنم، باب ما جاء أن للنار نفسين في باب منه (٢٥٩٨)، والنسائي في \"السنن الكبرى\" ٦/ ٥٣٣ (١٧٤١)، وابن ماجة في المقدمة باب في الإيمان (٦٠) عن أبي سعيد الخدري مرفوعًا نحوه مطولًا ومختصرًا.\nقال الترمذي: هذا حديث حسن صحيح، وقال الألباني في \"صحيح سنن النسائي\" ٣/ ١٠٣ (٤٦٣٧): صحيح.\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) الإمام الحافظ صاحب \"السنن\".\n(٤) الذهلي أبو عبد الله النيسابوري، ثقة، حافظ، جليل.\n(٥) ثقة فاضل.\n(٦) إبراهيم بن سعد الزهري، ثقة حجة.\n(٧) ثقة ثبت فقيه.\n(٨) محمد بن مسلم بن شهاب الزهري، متفق على جلالته وإتقانه.","vol":"9","page":449},{"text":"سهل بن حنيف (١) أنَّه سمع أبا سعيد الخدري ﵁ قال: قال رسول الله - ﷺ -: \"بينا أنا نائم رأيت الناس يعرضون على وعليهم قمص، منها ما يبلغ الثدى، ومنها ما يبلغ دون ذلك، وعرض علي عمر بن الخطاب وعليه قميص يجره\".\nقالوا (٢): فماذا أولت يا رسول الله؟، قال: \"الدين\" (٣).\n[٩٣٦] (وأخبرنا أبو بكر محمد بن أحمد بن إبراهيم بن حمدون) (٤) بقراءتي عليه فأقر به، أخبرنا أبو الحسن أحمد بن محمد بن عبدوس (٥)، ثنا عثمان بن سعيد الدارمي (٦)، ثنا نعيم بن\n_________\n(١) أسعد بن سهل بن حنيف أبو أمامة له رؤية ولم يسمع من النبي - ﷺ -.\n(٢) في الأصل: قال بالإفراد، والمثبت من (س)، وإن).\n(٣) [٩٣٥] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرج البخاري في كتاب الإيمان، باب تفاضل أهل الإيمان، (٢٣) ومسلم في كتاب فضائل الصحابة، باب من فضائل عمر - ﵁ - (٢٣٩٠)، والترمذي في أبواب الرؤيا باب في رؤيا النبي -ﷺ- اللبن والقمص (٢٢٨٦)، والنسائي في \"السنن الكبرى\" ٦/ ٥٣٣ (١١٧٤٢) من طرق عن صالح بن كيسان به مثله.\n(٤) كذا في النسخ، وسيأتي أنَّه (أحمد بن محمد بن إبراهيم) وهو أحمد بن محمد بن إبراهيم بن حميد أبو بكر الأشناني، أكثر الخطيب من الرواية عنه، ولم أجد له ترجمة.\nانظر: \"تاريخ بغداد\" للخطيب ٧/ ٣٥٠، \"تاريخ دمشق\" لابن عساكر ٦/ ١٤٣.\n(٥) قال الحاكم: كان من أهل الصدق، ولم يزل مقبولًا في الحديث.\n(٦) الإمام الحافظ.","vol":"9","page":450},{"text":"حماد (١)، ثنا ابن المبارك (٢)، ثنا ابن شوذب (٣)، عن سلمة بن كهيل (٤)، عن هزيل بن شرحبيل (٥) عن عمر ﵁ قال: لو وزن إيمان أبي بكر بإيمان أهل الأرض -أو قال: بإيمان هذِه الأمة- لرجح به (٦).\n[٩٣٧] وبإسناده عن عثمان بن سعيد (٧)، ثنا أبو بكر بن أبي شيبة (٨)، ثنا أبو أسامة (٩)، عن موسى بن مسلم (١٠)، ثنا ابن\n_________\n(١) بن معاوية المروزي، صدوق، يخطئ كثيرًا.\n(٢) عبد الله بن المبارك المروزي، ثقة، ثبت، فقيه.\n(٣) عبد الله بن شوذب الخراساني، صدوق، عابد.\n(٤) أبو يحيى، ثقة.\n(٥) هزيل -بالزاي- بن شرحبيل الكوفي الأعمى، ثقة. انظر: \"تهذيب الكمال\" للمزي ١٩/ ٢٣٦، \"تهذيب التهذيب\" لابن حجر ١١/ ٣٥.\n(٦) [٩٣٦] الحكم على الإسناد:\nفيه من لم أجد له ترجمة، وفيه أيضًا نعيم بن حماد صدوق يخطئ كثيرًا.\nالتخريج:\nأخرج البيهقي في \"شعب الإيمان\" ١/ ٦٩ (٣٦) من طريق ابن المبارك مثله.\nقال الحافظ العراقي في \"المغنى عن حمل الأسفار\" ١/ ٣٥ (١٣٠): إسناد صحيح.\nوانظر: \"العلل\" للإمام الدارقطني ٢/ ٢٢٣ (٢٣٦)، \"إتحاف السادة المتقين\" للزبيدي ١/ ٣٢٣، ٧/ ٥٧٢، \"كشف الخفاء\" للعجلوني ٢/ ٢٣٤ \"الكامل\" لابن عدي ٤/ ١٥١٨.\n(٧) الإمام الحافظ.\n(٨) ثقة حافظ صاحب \"المصنف\".\n(٩) حماد بن أسامة الكوفي، ثقة ثبت ربما دلس.\n(١٠) أبو عيسى الكوفي، لا بأس به.","vol":"9","page":451},{"text":"سابط (١) قال: كان عبد الله بن رواحة (٢) يأخذ بيد الرجل من أصحابه فيقول: تعالوا نزدد (٣) إيمانًا، تعالوا نذكر الله (٤).\n[٩٣٨] وبه عن ابن أبي شيبة (٥)، ثنا أبو أسامة (٦)، حدثني عوف (٧)، عن عبد الله بن عمرو بن هند الجملي (٨) قال: قال على (بن أبي طالب) (٩) ﵁: إن الإيمان يبدو لمظة (١٠)\n_________\n(١) عبد الرحمن بن سابط، ثقة كثير الإرسال.\n(٢) الصحابي المشهور.\n(٣) في الأصل: نزداد، والمثبت من (س)، (ن).\n(٤) [٩٣٧] الحكم على الإسناد:\nمنقطع؛ لأن ابن سابط لم يدرك ابن رواحة.\nانظر: \"تحفة التحصيل\" للعراقي (ص ٢٨٨) (٥٦٨).\nالتخريج:\nأخرج ابن أبي شيبة في كتاب \"الإيمان\" (ص ١١٦) عن أبي أسامة به مثله، قال الألباني: إسناده ضعيف.\n(٥) ثقة حافظ.\n(٦) ثقة ثبت ربما دلس.\n(٧) ابن أبي جميلة أبو سهل، ثقة رمي بالقدر والتشيع.\n(٨) المرادي، صدوق، لم يثبت سماعه من علي.\nانظر: \"تهذيب التهذيب\" لابن حجر ٥/ ٣٤٠، \"تقريب التهذيب\" (٣٥٠٦).\n(٩) من (ن).\n(١٠) اللمظة -بالضم- مثل النكتة من البياض.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٧١ (لمظ)، \"أساس البلاغة\" للزمخشري ١/ ٤٢٩ (لمظ).","vol":"9","page":452},{"text":"بيضاء في القلب، فكلما ازداد الإيمان ازدادت بياضًا، حتَّى يبيض القلب كله، وإن النفاق يبدو لمظة سوداء في القلب، فكلما ازداد النفاق ازداد سوادًا، حتَّى يسود القلب كله. والذي نفسي بيده لو شققتم عن قلب مؤمن وجدتموه أبيض القلب، ولو شققتم عن قلب منافق وجدتموه أسود القلب (١).\n[٩٣٩] وبه عن ابن أبي شيبة (٢) حدثنا (٣) عفان (٤)، عن حماد بن سلمة (٥)، عن أبي جعفر الخطمي (٦)، عن أبيه (٧)، عن جده حصين (٨)\n_________\n(١) [٩٣٨] الحكم على الإسناد:\nمنقطع، عبد الله بن عمرولم يسمع من علي.\nالتخريج:\nأخرج ابن أبي شيبة في كتاب \"الإيمان\" (٨)، وفي \"المصنف\" ١٠/ ٢٩٥ والبيهقي في \"شعب الإيمان\" ١/ ٧٠ (٣٨) عن عوف به مثله.\nقال الألباني: منقطع الإسناد بين عبد الله وعلى. انظر: تخريجه لكتاب \"الإيمان\".\n(٢) ثقة حافظ.\n(٣) مطموس في الأصل، والمثبت من (ن).\n(٤) ابن مسلم أبو عثمان البصري، ثقة ثبت، ربما وهم.\n(٥) ابن دينار أبو سلمة، ثقة عابد، تغير حفظه بأخرة.\n(٦) عمير بن يزيد بن عمير بن حبيب بن خماشة، صدوق.\nانظر: \"تقريب التهذيب\" لابن حجر (٥١٩٠)، \"تهذيب التهذيب\" لابن حجر ٨/ ١٥١.\n(٧) لم أجد له ترجمة.\n(٨) كذا في الأصل، وفي (س): (عصية)، وفي (ن) غصين، والكل خطأ، والصحيح عمير كما في مصادر الترجمة.","vol":"9","page":453},{"text":"بن حبيب بن خماشة (١) أنَّه (٢) قال: الإيمان يزيد وينقص.\nفقيل له: وما زيادته وما (٣) نقصانه؟، قال: إذا ذكرنا ربنا وخشيناه فذلك زيادته، وإذا غفلنا ونسيناه وضيعنا فذلك نقصانه (٤).\n[٩٤٠] وبه عن ابن أبي شيبة (٥)، ثنا أبو أسامة (٦)، عن محمد بن طلحة (٧)، عن زبيد (٨)، عن ذر قال: كان عمر ﵁ (٩) يأخذ بيد الرجل والرجلين من أصحابه فيقول: قم بنا نزدد إيمانًا (١٠).\n_________\n(١) عمير بن حبيب بن خماشة الأنصاري الخطمي، بايع تحت الشجرة - ﵁ -.\nانظر: \"الإصابة\" لابن حجر ٤/ ٥٩٢، \"الثقات\" لابن حبان ٣/ ٢٩٩.\n(٢) من (س)، (ن).\n(٣) من (س).\n(٤) [٩٣٩] الحكم على الإسناد:\nفيه من لم أجد له ترجمة.\nالتخريج:\nأخرج ابن أبي شيبة في \"الإيمان\" ١٠/ ٢٩١ (٣٠٨٤١)، والآجري في \"الشريعة\"\n٢/ ٥٨٣، والبيهقي في \"شعب الإيمان\" ١/ ٧٧ (٥٦)، وابن بطة في \"الإبانة\nالكبرى\" (ص ٧٣٢) (١١١٧) من طريق أبي جعفر الخطمي به مثله. قال ابن حجر\nفي \"الإصابة\" ٤/ ٥٩٣: موقوف.\n(٥) ثقة حافظ.\n(٦) ثقة ثبت ربما دلس.\n(٧) ابن مصرف أبو النضر، صدوق له أوهام.\n(٨) ابن الحارث بن عبد الكريم عمرو بن كعب اليامي، ثقة، ثبت، عابد.\n(٩) الصحابي المشهور.\n(١٠) [٩٤٠] الحكم على الإسناد:\nضعيف، وفيه انقطاع ذر لم يدرك عمر بن الخطاب. =","vol":"9","page":454},{"text":"[٩٤١] وبه عن ابن أبي شيبة (١)، ثنا محمد بن فضيل (٢)، عن أبيه (٣)، عن شباك (٤)، عن إبراهيم (٥)، عن علقمة (٦) أنَّه كان يقول لأصحابه: امشوا بنا نزدد (٧) إيمانًا (٨).\n_________\n= التخريج:\nأخرج ابن أبي شيبة في كتاب \"الإيمان\" (١٠٨)، \"المصنف\" ١٠/ ٣٠١ (٣٠٨٨١)، والآجري في \"الشريعة\" ٢/ ٥٨٥، وفيه عن زر بن حبيش وهو خطأ ظاهر -والبيهقي في \"شعب الإيمان\" ١/ ٦٩ (٣٧) وابن بطة في \"الإبانة\" (ص ٧٣٣) (١١٢٠) عن محمد بن طلحة به مثله.\nقال الألباني (ص ٣٦) (١٠٨): فيه انقطاع؛ لأن ذر لم يدرك عمر ..\n(١) ثقة حافظ.\n(٢) ابن غزوان الضبي، صدوق عارف يرمى بالتشيع.\n(٣) فضيل بن غزوان الضبي مولاهم كوفي ثقة. \"الثقات\" لابن حبان ٧/ ٣١٦، \"الثقات\" للعجلي (ص ٣٨٤).\n(٤) شباك -بكسر أوله- الضبي الكوفي الأعمى، ثقة وكان يدلس. \"تهذيب التهذيب\" لابن حجر ٤/ ٣٠٢، \"تقريب التهذيب\" لابن حجر (٢٧٣٤).\n(٥) ابن يزيد بن قيس النخعي ثقة إلا أنَّه كان يرسل كثيرًا.\n(٦) ابن قيس النخعي، ثقة، ثبت.\n(٧) في الأصل: نزداد. والمثبت من (س)، (ن).\n(٨) [٩٤١] الحكم على الإسناد:\nحسن، فيه محمد بن فضيل صدوق يرمى بالتشيع\nالتخريج:\nأخرج ابن أبي شيبة في كتاب \"الإيمان\" (١٠٤) وفي \"المصنف\" ١٠/ ٣٠٠ (٣٠٨٧٧) عن محمد بن فضيل به مثله، قال الألباني: إسناده حسن.\nوانظر: \"شعب الإيمان\" للبيهقي ١/ ٧٣ (٤٥).","vol":"9","page":455},{"text":"[٩٤٢] وأخبرنا الخفاف (١)، حدثنا السراج (٢)، ثنا هارون بن عبد الله (٣)، ثنا أبو أحمد الزبيري (٤)، ثنا معقل بن عبيد الله (٥)، عن عطاء (٦) قال: الإيمان يزيد وينقص (٧).\n[٩٤٣] وأخبرنا الخفاف (٨) قال: سمعت السراج (٩)، يقول: سمعت عبيد الله بن سعيد (١٠) يقول: سمعت أبا نعيم (١١) يقول:\n_________\n(١) أحمد بن محمد النيسابوري صحيح السماع والكتب.\n(٢) محمد بن إسحاق السراج أبو العباس الثقفي إمام حافظ ثقة.\n(٣) هارون بن عبد الله الحمال، ثقة.\n(٤) محمد بن عبد الله بن الزبير أبو أحمد مولى بني أسد ثقة ثبت.\nانظر: \"سير أعلام النبلاء\" للذهبي ٩/ ٥٢٩، \"تهذيب الكمال\" للمزي ١٦/ ٤١٧.\n(٥) الجزري، صدوق يخطئ.\nانظر: \"تقريب التهذيب\" لابن حجر (٦٧٩٧) \"تهذيب التهذيب\" لابن حجر ١٠/ ٢٣٤.\n(٦) ابن أبي رباح أبو محمد المكي، ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٧) [٩٤٢] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nقال البيهقي في \"شعب الإيمان\" ١/ ٨١: وقد روينا أيضًا قولنا في الإيمان عن محمد بن الحنفية وعطاء بن أبي رباح. ولم يذكر لفظه.\n(٨) صحيح السماع والكتب.\n(٩) إمام حافظ ثقة.\n(١٠) اليشكري أبو قدامة السرخسي، ثقة. مأمون.\n(١١) ضرار بن صرد أبو نعيم الطحان: صدوق له أوهام وخطأ ورمي بالتشيع وكان عارفًا بالفرائض.\nانظر: \"تهذيب الكمال\" للمزي ٩/ ١٨٠، \"تحرير التقريب\" ٢/ ١٥٠.","vol":"9","page":456},{"text":"سمعت سفيان (١) يقول: الإيمان يزيد وينقص (٢).\n[٩٤٩] أخبرنا أبو الحسين الخفاف (٣) قال: ثنا أبو العباس السراج (٤) قال: حدثني علي بن سهل بن المغيرة (٥) حدثنا منصور (٦)، عن سفيان (٧) قال: ثنا إسماعيل بن عياش (٨)، عن حريز ابن عثمان (٩)، عن الحارث بن عميرة (١٠)،\n_________\n(١) ابن عينية الإمام الثقة الثبت تغير حفظه بأخرة، وربما دلس عن الثقات.\n(٢) [٩٤٣] الحكم على الإسناد:\nضعيف جدًّا؛ لأجل ضرار ولم أجد من أورده من طريق ضرار بن صرد.\nالتخريج:\nأخرج عبد الله بن أحمد بن حنبل في \"السنة\" ١/ ٣٤٦ (٧٣٨) عن سفيان بن عينية نحوه وفيه زيادة، وإسناده صحيح.\nوانظر: \"الشريعة\" للآجري ٢/ ٦٠٥ - ٦٠٦، \"الإبانة\" لابن بطة (ص ٧٤٢) (١١٤٣).\n(٣) صحيح السماع والكتب.\n(٤) إمام حافظ ثقة.\n(٥) علي بن سهل بن المغيرة البزار، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (٤٧٤٢)، \"تهذيب التهذيب\" لابن حجر ٧/ ٣٢٩.\n(٦) منصور بن المعتمر أبو عتاب الكوفي، ثقة ثبت.\n(٧) ابن سعيد الثوري الإمام الحجة، كان ربما دلس.\n(٨) صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٩) أبو عثمان الحمصي، ثقة، ثبت رمي بالنصب.\nانظر: \"تقريب التهذيب، لابن حجر (١١٨٤)، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٣٧.\n(١٠) كذا في النسخ، والصحيح الحارث بن مخمر أبو حبيب القاضي الشامي، ولاه =","vol":"9","page":457},{"text":"عن أبي الدرداء - ﵁ - (١) قال: الإيمان يزيد وينقص (٢).\n[٩٤٥] وأخبرنا الخفاف (٣) قال: ثنا السراج (٤)، ثنا عبيد الله بن سعيد (٥) قال: ثنا عبد الصمد بن حسان (٦)، ثنا سفيان الثوري (٧)،\n_________\n= عبد الملك القضاء بعمان، يروي عن عمر مرسلًا وعن أبي سعيد الخدري، وأبي الدرداء، والنواس بن سمعان مرسلًا، وروى عنه القاسم بن مخيمرة وصفوان بن عمرو، وحريز بن عثمان، ولْقه الإمام أحمد، وذكره ابن حبان في في الثقات\".\nانظر: \"التاريخ الكبير\" للبخاري ٢/ ٢٨١، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٨٩، \"الأنساب\" للسمعاني ٨/ ٣٠٤، \"الثقات\" لابن حبان ٤/ ١٣١.\n(١) عويمر بن زيد بن قيس الأنصاري أبو الدرداء مشهور بكنيته صحابي جليل.\n(٢) [٩٤٤] الحكم على الإسناد:\nمنقطع: الحارث لم يدرك أبا الدرداء.\nالتخريج:\nأخرج ابن ماجة في المقدمة، باب في الإيمان (٧٥)، والبيهقي في \"شعب الإيمان\" ١٠/ (٥٤) عن أبي الدرداء - ﵁ - مثله.\nقال الألباني في \"ضعيف سنن ابن ماجة\" ١/ ١١ (١٥): ضعيف.\n(٣) صحيح السماع والكتب.\n(٤) إمام حافظ ثقة.\n(٥) ثقة مأمون.\n(٦) أبو يحيى المروروذي خادم سفيان.\nقال أبو حاتم: صالح الحديث صدوق، وقال ابن سعد: كان قاضيا بخراسان ونيسابور ومراة، وكان لْقة، وقال الذهبي: صدوق إن شاء الله، مات سنة (٢١١ هـ).\nانظر: \"تعجيل المنفعة\" لابن حجر (ص ٢٦٠) \"ميزان الاعتدال\" للذهبي ٢/ ٦٢٠، \"سير أعلام النبلاء، للذهبي ٩/ ٥١٧.\n(٧) الإمام الحجة كان ربما دلس.","vol":"9","page":458},{"text":"عن يزيد بن أبي زياد (١)، عن مجاهد (٢)، قال: الإيمان قول وعمل، يزيد وينقص (٣).\n[٩٤٦] وأخبرنا (أبو بكر أحمد بن محمد بن إبراهيم (٤)، أخبرنا أحمد بن محمد بن عبدوس (٥)، حدثنا عثمان بن سعيد (٦» (٧) أنا أبو بكر أحمد بن يونس (٨) قال: ثنا إسماعيل بن عياش الحمصي (٩)، عن عبد الوهاب بن مجاهد (١٠)،\n_________\n(١) القرشي الهاشمي، ضعيف كبر فتغير وصار يتلقن، وكان شيعيًّا.\nانظر: \"تهذيب الكمال\" للمزي ٢٠/ ٣١٤ \"تهذيب التهذيب\" لابن حجر ١١/ ٢٨٨.\n(٢) ابن جبر المكي، ثقة إمام في التفسير وفي العلم.\n(٣) [٩٤٥] الحكم على الإسناد:\nضعيف، لأجل يزيد بن أبي زياد القرشي.\nالتخريج:\nأخرج عبد الله بن أحمد بن حنبل في \"السنة\" ١/ ٣١١ (٦١١) من طريق عبد الصمد بن حسان به مثله.\nوانظر: \"شعب الإيمان\" ١/ ٧٨ (٦٠) (٦١)، \"جامع البيان\" للطبري ٢٦/ ١٤١.\n(٤) في الأصل: الخفاف وليست في (س)، (ن). وهو الأشناني، لم أجده.\n(٥) قال الحاكم: كان من أهل الصدق، ولم يزل مقبولا في الحديث.\n(٦) الدارمي، الإمام، الحافظ.\n(٧) ما بين الأقواس ساقط في الأصل، والمثبت من (س)، (ن).\n(٨) أبو عبد الله الكوفي، حافظ ثقة.\n(٩) صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(١٠) ابن جبر المكي، متروك، وكذبه الثوري.\nانظر: \"تقريب التهذيب\" لابن حجر (٤٢٦٣)، \"أحوال الرجال\" للجوزجاني (ص ١٤٦).","vol":"9","page":459},{"text":"عن أبيه (١)، عن ابن عباس وأبي هريرة ﵄ (٢) قالا (٣): الإيمان يزداد وينتقص (٤).\n[٩٤٧] وبإسناده عن إسماعيل بن عياش (٥)، عن صفوان بن عثمان الرحبي (٦)، عن أبي حبيب الحارث (٧) بن محصن (٨)، عن أبي الدرداء (٩) قال: الإيمان يزداد وينتقص (١٠).\n[٩٤٨] وأخبرنا أحمد بن محمد بن إبراهيم (١١)، ثنا أحمد بن\n_________\n(١) مجاهد بن جبر المكي، ثقة إمام في التفسير وفي العلم.\n(٢) الصحابيان الجليلان.\n(٣) في الأصل: قال، بالإفراد، والمثبت من (س)، (ن).\n[٩٤٦] الحكم على الإسناد:\n(٤) ضعيف جدًّا. فيه ابن مجاهد متروك.\nالتخريج:\nأخرج ابن ماجة في المقدمة، باب في الإيمان (٧٤)، و\"الآجري\" في الشريعة ٢/ ٥٨٢، وابن بطة في \"الإبانة\" (ص ٧٣٢) (١١١٥)، (١١١٦)، والبيهقي في \"شعب الإيمان\" ١/ ٧٦ (٥٣) من طريق إسماعيل بن عياش به مثله.\nقال الألباني في \"ضعيف سنن ابن ماجة\" ١/ ١١ (١٤): ضعيف جدًّا.\n(٥) صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٦) لم أجده.\n(٧) مطموس في الأصل والمثبت من (س)، (ن).\n(٨) لم أجده.\n(٩) صحابي مشهور.\n(١٠) [٩٤٧] الحكم على الإسناد:\nفيه ابن مجاهد متروك.\n(١١) النيسابوري الأشناني، لم أجده.","vol":"9","page":460},{"text":"محمد بن عبدوس (١)، ثنا عثمان بن سعيد (٢)، ثنا أبو حذيفة (٣)، ثنا سفيان (٤) أن عمر بن عبد العزيز (٥) قال: الإيمان يزيد وينقص (٦).\n[٩٤٩] وبه عن عثمان (بن سعيد) (٧) (٨)، ثنا أبو بكر بن أبي شيبة (٩)، ثنا وكيع (١٠)، عن سفيان (١١)، عن هشام بن عروة (١٢)، عن أبيه (١٣) قال:\n_________\n(١) قال الحاكم: كان من أهل الصدق، ولم يزل مقبولًا في الحديث.\n(٢) الدارمي الإمام الحافظ.\n(٣) موسى بن مسعود، صدوق، سيئ الحفظ، وكان يصحف.\n(٤) الثوري الإمام الحجة، كان ربما دلس.\n(٥) عمر بن عبد العزيز بن مروان بن الحكم الأموي أمير المؤمنين.\n(٦) [٩٤٨] الحكم على الإسناد:\nضعيف فيه أبو حذيفة صدوق سيئ الحفظ.\nالتخريج:\nلم أجده ولكن أخرج ابن أبي شيبة في \"الإيمان\" (١٣٥)، والبيهقي في \"شعب الإيمان\" ١/ ٧٨ (٥٩) عن عدي بن عدي أن عمر بن عبد العزيز كتب إليه فذكر معناه.\nقال الألباني: إسناده صحيح.\n(٧) الدارمي الإمام الحافظ.\n(٨) من (ن).\n(٩) ثقة حافظ صاحب المصنف.\n(١٠) ابن الجراح الرؤاسي أبو سفيان الإمام. الحافظ الثقة.\n(١١) سفيان يمكن أن يكون الثوري أو ابن عيينة، فلم أجد من ميزهما، وهما ثقتان.\n(١٢) ابن الزبير بن العوام الأسدي. ثقة فقيه ربما دلس.\n(١٣) عروة بن الزبير بن العوام الأسدي. ثقة.","vol":"9","page":461},{"text":"ما نقصت أمانة عبد قط إلا نقص من (١) إيمانه (٢).\n[٩٥٠] وأخبرنا أبو بكر الأشناني (٣)، حدثنا أبو الحسن الطرائفي (٤)، ثنا عثمان بن سعيد الدارمي (٥) قال: سألت محمد بن كثير العبدي (٦) عن الإيمان فقال: هو قول وعمل يزيد وينقص. قلت: أكان سفيان (٧) يقوله؟، قال: نعم بلا شك.\nقال: وسألت أبا حذيفة موسى بن مسعود (٨) عن الإيمان؟ فقال: هو قول وعمل يزيد وينقص. قلت: أكان سفيان يقوله؟ قال: نعم.\n_________\n(١) من (س)، (ن).\n(٢) [٩٤٩] الحكم على الإسناد: صحيح.\nالتخريج:\nأخرج ابن أبي شيبة في \"الإيمان\" (ص ٦) (١٠)، والآجرى في \"الشريعة\" ٢/ ٦٠٨، وابن بطة في \"الإبانة\" (ص ٧٣٩) (١١٣٣)، والأصبهاني في \"الترغيب والترهيب\" (٢٥٦)، والبيهقي في \"شعب الإيمان\" ١/ ٧٨ (٥٨)، وعبد الله بن أحمد في \"السنة\" ١/ ٣٦٨ (٧٩٥) عن وكيع به مثله.\n(٣) أحمد بن محمد بن إبراهيم.\n(٤) أحمد بن محمد بن عبدوس الطرائفي قال الحاكم: كان من أهل الصدق، ولم يزل مقبولًا في الحديث.\n(٥) الإمام الحافظ.\n(٦) ثقة.\n(٧) سفيان يمكن أن يكون الثوري أو ابن عيينة فكلاهما يقول: الإيمان يزيد وينقص.\nانظر: \"الشريعة\" للآجري ٢/ ٦٤١.\n(٨) موسى بن مسعود أبو حذيفة النهدي. صدوق سيئ الحفظ وكان يصحف.","vol":"9","page":462},{"text":"وسألت عارم بن الفضل (١) عن الإيمان؟ فقال: هو قول وعمل يزيد وينقص، قلت: أكان حماد بن زيد (٢) يقوله؟ قال: نعم.\nوسألت (٣) أبا الوليد الطيالسي (٤) عن الإيمان؟، فقال: (٥) هو قول وعمل ونية وسنة، قلت: أيزداد وينقص؟، قال: نعم.\nقال وسألت سليمان بن حرب (٦) فقال: هو قول وعمل، يزيد وينقص، وسمعت مسلم بن إبراهيم (٧) يقول: الإيمان قول وعمل يزيد وينقص، قال: وسألت علي بن عبد الله المديني (٨) عن الإيمان؟ فقال: قول وعمل ونية. قلت: أينقص ويزداد؟ قال: نعم يزداد وينتقص حتَّى لا يبقى منه شيء.\nقال: وسألت عمرو بن عون الواسطي (٩) عن الإيمان؛ فقال: مثل\n_________\n(١) عارم بن الفضل السدوسي الحافظ الثبت الإمام.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٠/ ٢٦٥، \"الطبقات الكبرى\" لابن سعد ٧/ ٣٠٥.\n(٢) ثقة، ثبت.\n(٣) في الأصل: وسألنا. بالجمع، والمثبت من (س)، (ن).\n(٤) هشام بن عبد الملك الباهلي، ثقة، ثبت.\n(٥) في الأصل: قال، والمثبت من (ن).\n(٦) ثقة، إمام، حافظ.\n(٧) ثقة مأمون.\n(٨) الإمام الثقة الثبت.\n(٩) عمرو بن عون الواسطي أبو عثمان، ثقة، ثبت.\nانظر: \"تقريب التهذيب\" لابن حجر (٥٠٨٨)، \"تهذيب التهذيب\" لابن حجر ٨/ ٨٦.","vol":"9","page":463},{"text":"ذلك، قال: وسمعت يحيى بن يحيى (١) يقول: الإيمان قول وعمل، والناس يتفاضلون في الإيمان.\nقال: وسألت أحمد بن يونس (٢) عن الإيمان؟ فقال: هو قول وعمل، يزيد وينقص، قال: وسألت عبد الله بن محمد النفيلي (٣) -وكان متقنًا- عن الإيمان؟ فقال: قول وعمل، يزيد وينقص فاروه عني.\nقال: وسألت أبا توبة الحلبي (٤) عن الإيمان؟ فقال: هو قول وعمل يزيد وينقص، قال: وسمعت محبوب بن موسى الأنطاكي (٥) يقول: الإيمان قول وعمل، يزيد وينقص، ومن كره الاستثناء فقد أخطأ السنة، قلت له: أكان أبو إسحاق الفزاري (٦) يقوله؛ قال: كان أبو إسحاق يخرج من المصيصة (٧) من لا يقول: الإيمان يزيد\n_________\n(١) يحيى بن يحيى بن بكر النيسابوري، ثقة، ثبت.\nانظر: \"تقريب التهذيب\" لابن حجر (٧٦٦٨)، \"تهذيب التهذيب\" لابن حجر ١١/ ٢٩٦.\n(٢) أحمد بن عبد الله بن يونس، ثقة حافظ.\n(٣) عبد الله بن محمد النفيلي أبو جعفر، ثقة، حافظ.\nانظر: \"تقريب التهذيب\" لابن حجر (٣٥٩٤)، \"تهذيب التهذيب\" لابن حجر ٦/ ١٦.\n(٤) الربيع بن نافع أبو توبة الحلبي، ثقة حجة عابد.\n(٥) أبو صالح الفراء، صدوق.\n(٦) إبراهيم بن محمد بن الحارث إمام ثقة حافظ.\n(٧) المَصيصة: بالفتح ثم الكسر والتشديد -من ثغور الشام بين أنطاكية وبلاد الروم.\nانظر: \"معجم البلدان\" لياقوت ٥/ ١٤٤.","vol":"9","page":464},{"text":"وينقص، قال: وسمعت محبوب بن موسى يقول: سمعت يوسف بن أسباط (١) يقول: الإيمان يزيد وينقص، قال: وسمعت الحسن ابن عمرو السجستاني (٢) يقول: الإيمان قول وعمل، يزيد وينقص، قال الحسن (٣): وكان وكيع بن الجراح (٤) وعمر بن عمارة (٥) وابن أبي بردة (٦) وزهير بن نعيم (٧) يقولون: الإيمان قول وعمل، يزيد وينقص (٨).\n_________\n(١) يوسف بن أسباط بن واصل الشيباني، متكلم فيه.\n(٢) ثقة، صاحب حديث.\nانظر: \"تقريب التهذيب\" لابن حجر (١٢٧٠) \"تهذيب التهذيب\" لابن حجر ٢/ ٣١٠.\n(٣) البصري، ثقة، كان يرسل كثيرا ويدلس.\n(٤) الإمام الحافظ الثقة.\n(٥) لم أجده.\n(٦) سعيد بن أبي بردة الكوفي، ثقة، ثبت.\nانظر: \"تقريب التهذيب\" لابن حجر (٢٢٧٠)، \"تهذيب الكمال\" للمزي ٧/ ١٣٠.\n(٧) زهير بن نعيم السلولي السجستاني، عابد.\nانظر: \"تقريب التهذيب\" لابن حجر (٢٠٥٢)، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٥٣.\n(٨) [٩٥٠] الحكم على الإسناد:\nشيخ المصنف لم أجده.\nالإيمان: قول وعمل ونية، يزيد وينقص، يزيد بالطاعة، وينقص بالمعصية، ولا يجوز القول إلا بالعمل، ولا يجوز القول والعمل إلّا بالنية، ولا يجوز القول والعمل والنية إلا بموافقة السنة، وعلماء الآفاق المتبعون كلهم على هذا القول. ينظر: \"الإيمان\" لابن تيمية (٣١٣)، \"الشريعة\" للآجري ٢/ ٥٨٠ وما بعدها، =","vol":"9","page":465},{"text":"قوله ﷿: ﴿وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ﴾، أي: كافينا الله، وثقتنا الله، والنون والألف مخفوضتان بالإضافة، كقولك: حسب زيد درهم، لأن حسب اسم، وإن كان في مذهب الفعل لا ترى ضمة الباء منه (١) قال الشاعر (٢):\nفتملأ بيتنا أقطًا وسمنًا ... وحسبك من غنى شبع وري (٣)\n﴿وَنِعْمَ الْوَكِيلُ﴾ أي: الموكول إليه الأمور، فعيل بمعنى مفعول (٤) قال الواقدي قوله: ﴿وَنِعْمَ الْوَكِيلُ﴾ أي: المانع (٥)، نظيره قوله تعالى: ﴿وَلَئِنْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ\n_________\n= \"عقيدة السلف وأصحاب الحديث\" لشيخ الإسلام الصابوني ١/ ١٢٣ ضمن \"مجموعة الرسائل المنبرية وشرح أصول اعتقاد أهل السنة والجماعة\" لأبي القاسم هبة الله اللالكائي ١/ ١٧٠، \"رسالة السجزي إلى أهل زبيد في الرد على من أنكر الحرف والصوت\"، لأبي نصر عبيد الله السجزي (ص ١٧٨ - ١٧٩).\n(١) انظر: \"الدر المصون\" للسمين الحلبي ١/ ٣٥٥، ٣/ ٤٩٠، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٥٨، \"الكشاف\" للزمخشري ١/ ٦٦٢.\n(٢) هو امرؤ القيس بن حجر بن الحارث الشاعر.\n(٣) البيت في \"ديوانه\" (ص ٤٩)، \"مجمع الأمثال\" للميداني ١/ ٣٤٨، \"تاج العروس\" للزبيدي ٥/ ٣٩٢ (سمن)، \"الصحاح\" للجوهري ٥/ ٢١٣٨ (سمن).\n(٤) فيه أقوال وما ذكره أحدها.\nانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٤٩٠، \"اللباب\" لابن عادل الدمشقي ٦/ ٦١ - ٦٢.\n(٥) انظر: \"الأسماء والصفات\" للبيهقي ١/ ٢١١ - ٢١٣، \"الكشاف\" للزمخشري ١/ ٦٦٢.","vol":"9","page":466},{"text":"بِهِ عَلَيْنَا وَكِيلًا (٨٦)﴾ (١) أي: مانعًا، وقوله تعالى: ﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَى بِرَبِّكَ وَكِيلًا (٦٥)﴾ (٢).\n[٩٥١] أخبرني الحسين بن محمد بن الحسين بن فنجويه (٣)، ثنا محمد بن خلف بن جيان (٤)، ثنا القاسم بن زكريا المطرز (٥) ثنا سليمان بن توبة النهرواني (٦)، ثنا سلام بن سليمان (٧)، ثنا إسرائيل (٨)، عن أبي حصين (٩) عن أبي صالح (١٠) عن أبي هريرة ﵁ (١١) قال: قال رسول الله - ﷺ -: \"كان آخر ما تكلم به\n_________\n(١) الإسراء: ٨٦.\n(٢) الإسراء: ٦٥.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) ثقة.\n(٥) حافظ، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (٥٤٦٠)، \"تهذيب التهذيب\" لابن حجر ٨/ ٣١٤.\n(٦) سليمان بن توبة أبو داود النهرواني، صدوق.\nانظر: \"تقريب التهذيب\" لابن حجر (٢٥٤٠)، \"تهذيب التهذيب\" لابن حجر ٤/ ١٧٦.\n(٧) سلام بن سليمان أبو العباس المدائني، ضعيف.\nانظر: \"تهذيب الكمال\" للمزي ٨/ ٢٢٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٤٩.\n(٨) ابن يونس بن أبي إسحاق السبيعي، ثقة.\n(٩) عثمان بن عاصم بن حصين الأسدي، ثقة، ثبت، وربما دلس.\n(١٠) ذكوان السمان الزيات المدني، ثقة ثبت.\n(١١) الصحابي المشهور.","vol":"9","page":467},{"text":"إبراهيم ﵇ حين ألقي في النار: حسبي الله ونعم الوكيل\" (١).\n[٩٥٢] وأخبرني الحسين بن محمد (٢)، ثنا هارون بن محمد بن هارون العطار (٣)، ثنا خازم بن يحيى الحلواني (٤)، ثنا موسى بن مروان الرافعي (٥)، ثنا بقية (٦)،\n_________\n(١) [٩٥١] الحكم على الإسناد:\nضعيف لأجل سلام بن سليمان:\nالتخريج:\nأخرج أبو نعيم في \"حلية الأولياء\" ١/ ١٩، والخطيب في \"تاريخ بغداد\" ٩/ ١١٨ من طريق سلام به نحوه. وقال: هذا حديث غريب من رواية أبي حصين عن أبي صالح عن أبي هريرة مسندًا، لا أعلم رواه غير سلام بن سليمان انتهى مختصرًا.\nوقال الألباني في \"سلسلة الأحاديث الضعيفة\" ٢/ ٢٠٤ - ٢٠٥ (٧٨٨): موضوع.\nوالمحفوظ ما رواه الناس عن إسرائيل وأبي بكر بن عياش، عن أبي حصين، عن أبي الضحى، عن ابن عباس نحوه، قال الدارقطني في \"العلل\" ١٠/ ٩٨ (١٨٩٣): وهو الصحيح.\nوانظر: \"فتح الباري\" لابن حجر ٨/ ٢٢٩ (٤٥١٣) (٤٥٦٤)، \"الأسماء والصفات\" للبيهقي ١/ ١٥٢، \"دلائل النبوة\" للبيهقي ٣/ ٣١٧، \"عمل اليوم والليلة\" للنسائي (ص ٣٩٣) (٦٥٣).\n(٢) الحسين ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) خازم -بالخاء المعجمة- بن يحيى بن إسحاق أبو الحسن الحلواني، ذكره الخطيب في \"تاريخ بغداد\" ٨/ ٣٣٤ (٤٤٤١) من غير تعديل أو جرح.\n(٥) الرقي أبو عمران البغدادي وثقه ابن حبان وقال الحافظ: مقبول. ولم أجد من قال في نسبه الرافعي.\nانظر: \"الثقات\" لابن حبان ٩/ ١٦١ \"تهذيب الكمال\" للمزي ١٨/ ٥٠٧.\n(٦) ابن الوليد أبو يحمد الحمصي، صدوق كثير التدليس عن الضعفاء.","vol":"9","page":468},{"text":"عن بحير بن سعد (١) عن خالد بن معدان (٢)، عن سيف (٣)، عن عوف بن مالك ﵁ (٤) قال: قضى رسول الله - ﷺ - بين رجلين فقال المقضى عليه: حسبي الله ونعم الوكيل، فقال رسول الله - ﷺ -: \"عليَّ بالرجل\"، ثم قال: \"إن الله ﷿ يحمد على الكيس (٥) ويلوم على العجز، فإذا غلبك أمر فقل: حسبي الله ونعم الوكيل\" (٦).\n_________\n(١) ثقة، ثبت.\n(٢) ثقة، عابد، يرسل كثيرًا.\n(٣) سيف الشامي لا يعرف تفرد عنه خالد بن معدان وثقه العجلي وابن حبان. انظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢٥٩ \"تهذيب الكمال\" للمزي ٨/ ٢٥٦.\n(٤) عوف بن مالك الأشجعي أول مشاهده خيبر، توفي بدمشق - ﵁ -.\nانظر: \"أسد الغابة\" لابن الأثير ٤/ ٣٠٠، \"العبر\" للذهبي ١/ ٨١.\n(٥) الكيس: العقل والفطنة.\nانظر: \"أساس البلاغة\" للزمخشري ٢/ ١٥١ (كيس)، \"المحيط في اللغة\" لإسماعيل بن عباد ٦/ ٢٩٨ (كيس).\n(٦) [٩٥٢] الحكم على الإسناد:\nضعيف؛ لجهالة سيف، وبقية مدلس وقد عنعن.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٤٦ - ٤٧.\nالتخريج:\nأخرج الإمام أحمد في \"المسند\" ٦/ ٢٤ (٢٣٩٨٣)، وأبو داود في كتاب الأقضية باب الرجل يحلف على حقه (٣٦٢٧)، والنسائي في \"عمل اليوم والليلة\" (ص ٤٠٣) (٦٢٦)، والمزي في \"تهذيب الكمال\" ٨/ ٢٥٧ من طريق بقية بن الوليد به نحوه.\nقال الألباني في \"ضعيف سنن أبي داود\" (ص ٣٥٩) (٧٨٢) و\"ضعيف الجامع الصغير\" (ص ٢٥٣): ضعيف.","vol":"9","page":469},{"text":"<span data-type=\"title\" id=toc-833>١٧٤ </span>- (قوله ﷿) (١) ﴿فَانْقَلَبُوا﴾\nفانصرفوا ورجعوا، نظيره قوله تعالى: ﴿لَعَلَّهُمْ يَعْرِفُونَهَا إِذَا انْقَلَبُوا إِلَى أَهْلِهِمْ﴾ (٢)، أي: رجعوا إليهم (٣).\n﴿بِنِعْمَةٍ مِنَ اللَّهِ﴾ أي: بعافية، لم يلقوا بها عدوًّا، وبرأت جراحهم، ﴿وَفَضْلٍ﴾ أي: ربح وتجارة، وهو ما أصابوا من السوق فربحوا، ﴿لَمْ يَمْسَسْهُمْ سُوءٌ﴾ لم يصبهم قتل ولا جرح، ولم ينلهم أذى، ولا مكروه، ﴿وَاتَّبَعُوا رِضْوَانَ اللَّهِ﴾ في طاعة الله وطاعة رسوله.\nوذلك أنهم قالوا: هل يكون هذا غزوًا فأعطاهم الله ثواب الغزوة ورضي عنهم (٤) ﴿وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ﴾.\n_________\n(١) من (س).\n(٢) يوسف: ٦٢.\n(٣) انظر: \"الوسيط\" للواحدي ١/ ٥٢٣، \"أساس البلاغة\" للزمخشري ١/ ٣٨٧ (قلب)، \"المحيط في اللغة\" لإسماعيل بن عباد ٥/ ٤٣٤ (قلب).\n(٤) انظر: \"الوسيط\" للواحدي ١/ ٥٢٣، \"الوجيز\" للواحدي ١/ ٢٤٤، \"جامع البيان\" للطبري ٤/ ١٨٣، \"تفسير القرآن\" لأبي المظفر السمعاني ١/ ٣٨١.","vol":"9","page":470},{"text":"<span data-type=\"title\" id=toc-834>١٧٥ </span>- (قوله ﷿) (١): ﴿إِنَّمَا ذَلِكُمُ الشَّيْطَانُ﴾\nيعني: ذلك الَّذي قال لكم: ﴿إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ﴾ من فعل الشيطان ألقى في أفواههم لترهبوهم وتجبنوا عنهم (٢) ﴿يُخَوِّفُ أَوْلِيَاءَهُ﴾ أي: يخوفكم بأوليائه، يعني: يخوف المؤمنين بالكافرين، قال السدي: يعظم أولياءه في صدورهم (٣) ليخافوهم (٤)، نظيره قوله تعالى: ﴿لِيُنْذِرَ بَأْسًا شَدِيدًا﴾ (٥) أي: ببأس، وقوله: ﴿لِيُنْذِرَ يَوْمَ التَّلَاقِ﴾ (٦) أي: بيوم التلاق، وقوله: ﴿وَتُنْذِرَ يَوْمَ الْجَمْعِ﴾ (٧) (٨).\nوقال بعضهم: معناه: يخوف الناس أولياءه، كقول القائل وهو يعطي الدراهم، ويكسو الثياب، بمعنى هو يعطي الناس الدراهم ويكسو الناس الثياب (٩) يدل عليه قراءة عبد الله (١٠) بن\n_________\n(١) من (س).\n(٢) انظر: \"تفسير القرآن\" لأبي المظفر السمعاني ١/ ٣٨١ - ٣٨٢، \"الوجيز\" للواحدي ١/ ٢٤٤، \"المحرر الوجيز\" لابن عطية ٣/ ٤٢٨.\n(٣) في الأصل: صدوركم. والمثبت من (س)، (ن).\n(٤) انظر: \"الوسيط\" للواحدي ١/ ٥٢٣، \"الوجيز\" للواحدي ١/ ٢٤٤، \"تفسير القرآن\" للسمعاني ١/ ٣٨٢.\n(٥) الكهف: ٢.\n(٦) غافر: ١٥.\n(٧) الشورى: ٧.\n(٨) انظر: \"الكشاف\" للزمخشري ١/ ٦٦٢، \"البيان\" لابن الأنباري ١/ ٢٣١، \"الدر المصون\" للسمين الحلبي ٣/ ٤٩٣.\n(٩) هو قول إبراهيم النخعي كما في \"تفسير القرآن\" للسمعاني ١/ ٣٨٢.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٦/ ٦٣ - ٦٥.\n(١٠) من (س)، (ن).","vol":"9","page":471},{"text":"مسعود: (يخوفكم أولياءه) (١).\n[٩٥٣] حدثنا الحسين بن محمد الثقفي (٢)، ثنا أحمد بن جعفر بن حمدان (٣)، ثنا محمد بن إسحاق المسوحي (٤)، ثنا سهل بن محمد بن عثمان (٥)، حدثنا يحيى بن اليمان (٦)، عن طلحة (٧)، عن عطاء (٨) أنَّه كان يقرأ: ﴿إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ﴾ (٩).\n[٩٥٤] وأخبرني أبو عبد الله بن فنجويه (١٠)، ثنا أبو علي بن حبش المقرئ (١١)،\n_________\n(١) انظر: \"المحتسب\" لابن جني ١/ ١٧٧، \"البحر المحيط\" لأبي حيان ٣/ ١٢٠، \"الكشاف\" للزمخشري ١/ ٢٣١، عن ابن مسعود وابن عباس.\n(٢) ابن فجويه الثقفي، ثقه، صدوق، كثير الرواية للمناكير.\n(٣) أبو بكر البغدادي الثقة اختلط في آخر عمره.\n(٤) قال ابن أبي حاتم: كتبت عنه وهو صدوق.\n(٥) أبو حاتم السجستاني صدوق.\n(٦) أبو زكريا الكوفي، صدوق، عابد، يخطئ كثيرًا، وقد تغير.\n(٧) ابن عمرو بن عثمان الحضرمي المكي، متروك. \"الغاية\" لابن الجزري ١/ ٣٤٢ \"تقريب التهذيب\" لابن حجر (٣٠٣٠).\n(٨) ابن أبي رباح الإمام الثقة لكنه كثير الإرسال.\n(٩) [٩٥٣] الحكم على الإسناد:\nسنده ضعيف جدًّا؛ طلحة بن عمرو متروك.\nوانظر: \"المحتسب\" لابن جني ١/ ٢٧٦، \"البحر المحيط\" لأبي حيان ٣/ ١٢٠، \"الكشاف\" للزمخشري ١/ ٢٣١، \"الدر المصون\" للسمين الحلبي ٣/ ٤٩٣.\n(١٠) الحسين بن محمد بن الحسين ابن فنجويه الدينوري، ثقة، ثبت، كثير الرواية للمناكير.\n(١١) الحسين بن محمد بن حبش بن حمدان الدينوري، ثقة، مأمون.","vol":"9","page":472},{"text":"ثنا أبو القاسم بن الفضل (١)، أنا أبو حاتم (٢)، ثنا منصور بن أبي مزاحم (٣)، ثنا أبو سعيد يحيى بن محمد بن مسلم بن أبي الوضاح (٤)، ثنا علي بن بذيمة (٥) قال في قراءة أبي بن كعب (٦) (يخوفكم بأوليائه) (٧).\n﴿فَلَا تَخَافُوهُمْ وَخَافُونِ﴾ في ترك أمري، ﴿إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ مصدقين بوعدي، فإني متكفل لكم بالنصر والظفر (٨).\n_________\n(١) العباس بن الفضل بن شاذان، أبو القاسم الرازي: إمام محقق مجود.\n(٢) سهل بن محمد السجستاني، صدوق.\n(٣) أبو نصر البغدادي، ثقة.\nانظر: \"تهذيب الكمال\" للمزي ١٨/ ٣٩٧، \"تحرير التقريب\" لشعيب الأرناؤوط ٣/ ٤٢٠.\n(٤) هكذا في النسخ، وما وجدته في شيوخ ابن أبي مزاحم هو: أبو سعيد محمد بن مسلم بن أبي الوضاح: المثنى القضاعي. قال الحافظ: صدوق يهم.\n(٥) الحراني أبو عبد الله السوائي، ثقة رُمي بالتشيع.\n(٦) أبي بن كعب بن قيس أبو المنذر الصحابي المقرئ - ﵁ -.\nوينظر: \"أسد الغابة\" لابن الأثير ١/ ١٦٨.\n(٧) [٩٥٤] الحكم على الإسناد:\nإسناده منقطع: ابن بذيمة لم يلق أبيًّا، هذا توفي سنة اثنتين وعشرين، وذاك سنة ست وثلاثين ومائة.\nانظر: \"البحر المحيط\" لأبي حيان ٣/ ١٢٠ عن أبي والنخعي، وفي \"الوسيط\" للواحدي ١/ ٥٢٤ عن أبي بن كعب.\n(٨) انظر: \"الوسيط\" للواحدي ١/ ٥٢٤ \"المحرر الوجيز\" لابن عطية ٣/ ٤٢٨ - ٤٢٩.","vol":"9","page":473},{"text":"<span data-type=\"title\" id=toc-835>١٧٦ </span>- قوله -﷿-: ﴿وَلَا يَحْزُنْكَ﴾\nقرأ نافع: ﴿يَحْزُنْكَ﴾ (بضم الياء وكسر الزاي) (١) وكذلك جميع ما في القرآن من هذا الفعل، إلَّا التي في الأنبياء ﴿لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ﴾ (٢) فإنه بفتح الياء، وضم الزاي (٣).\n(ضده أبو جعفر (٤)، وقرأ ابن محيصن كلها بضم الياء وكسر الزاي (٥)، والباقون كلها: بفتح الياء وضم الزاي) (٦)، وهو اختيار أبي عبيد وابن أبي حاتم، وهما لغتان: حزن يَحزُن، وأحزن يُحزِن، إلَّا أن اللغة العالية الفصيحة: حزن يحزن، وأحزنت قليلة (٧)، وأنشد.\nمضى صحبي فأحزنني الرسال (٨).\n_________\n(١) من (س)، (ن).\n(٢) الآية: ١٠٣.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٢١٩)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٦٥، \"الحجة\" لابن زنجلة (ص ١٨١)، \"الوسيط\" للواحدي ١/ ٥٢٤.\n(٤) انظر: \"الوسيط\" للواحدي ١/ ٥٢٤، \"اللباب\" لابن عادل الدمشقي ٦/ ٦٦، \"الدر المصون\" للسمين الحلبي ٣/ ٤٩٥.\n(٥) انظر: \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٩٥، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٥٨، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٨٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٤، \"السبعة\" لابن مجاهد (ص ٢١٩)، \"الكشف\" لمكي ١/ ٣٦٥.\n(٦) ما بين الأقواس ساقط من الأصل، والمثبت من (س).\n(٧) لم أجده.\n(٨) في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨٢: مضى صُحْبي وأحزنني الديار. ولم ينسبه لأحد.","vol":"9","page":474},{"text":"قوله (١) ﴿الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ﴾ قراءة العامة هكذا (٢)، وقرأ طلحة بن مصرف: (يسرعون) (٣).\nوقال الضحاك: هم كفار قريش (٤)، وقال غيره: هم المنافقون يسارعون في الكفر بمظاهرة الكفار (٥).\n﴿إِنَّهُمْ لَنْ يَضُرُّوا اللَّهَ شَيْئًا﴾ لمسارعتهم في الكفر، ومظاهرتهم أهله ﴿يُرِيدُ اللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِي الْآخِرَةِ﴾ أي: نصيبًا في ثواب الآخرة؛ فلذلك خذلهم حتَّى سارعوا في الكفر، ﴿وَلَهُمْ عَذَابٌ عَظِيمٌ﴾، وفي هذِه الآية رد على القدرية (٦).\n_________\n(١) من (ن).\n(٢) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٤٢٩: وقراءة الجماعة أبلغ؛ لأن من يسارع غيره أشد اجتهادًا من الَّذي يسرع وحده.\n(٣) انظر: \"المحتسب\" لابن جني ١/ ١٧٧، \"اللباب\" لابن عادل الدمشقي ٦/ ٦٦، \"الدر المصون\" للسمين الحلبي ٣/ ٤٩٥ - ٤٩٦.\n(٤) انظر: \"الوسيط\" للواحدي ١/ ٥٢٤، وفي \"معالم التنزيل\" للبغوي ٢/ ١٣٩ عن الضحاك مثله، \"اللباب\" لابن عادل الدمشقي ٦/ ٦٦.\n(٥) هو قول مجاهد، وابن إسحاق، كما في \"جامع البيان\" للطبري ٤/ ١٨٥، \"السيرة النبوية\" لابن هشام ٣/ ١٢٨.\n(٦) القدرية: هم الذين قالوا: لا قدر، وأن الأمر أنف، وأن الله لم يكن عالمًا بشيء قبل وقوعه، وهم أصناف، وقد تقدم. قال ابن الخطيب كما في \"اللباب\" لابن عادل الدمشقي ٦/ ٧٦: احتج أصحابنا بهذِه الآية في إثبات القضاء والقدر، لأن الإملاء عبارة عن تأخيره مدة، والتأخير من فعل الله تعالى، والآية دلت على أن هذا الإملاء ليس بخير لهم، فهو سبحانه خالق الخير والشر.\nودلت على أن المقصود من هذا الإملاء هو أن يزدادوا إثمًا، فدل على أن =","vol":"9","page":475},{"text":"<span data-type=\"title\" id=toc-836>١٧٧ </span>- ﴿إِنَّ الَّذِينَ اشْتَرَوُا﴾\nاستبدلوا، ﴿الْكُفْرَ بِالْإِيمَانِ لَنْ يَضُرُّوا اللَّهَ شَيْئًا﴾ وإنما يضرون أنفسهم ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-837>١٧٨ </span>- قوله -﷿-: ﴿وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ﴾.\nقرأ حمزة وأبو بحرية: بالتاء (١)، والباقون (٢) بالياء (٣)، فمن قرأ بالياء: فـ ﴿الَّذِينَ﴾ في محل الرفع على الفاعل تقديره: ولا يحسبن الكفار أن إملاءنا إياهم خير لهم (٤).\nومن قرأ بالتاء، فقال الفراء: هو على التكرير (٥)، والمعنى: ولا تحسبن يا محمد الذين كفروا، ولا تحسبن أنما نملي لهم (٦)،\n_________\n= المعاصي والكفر بإرادته، وأكده بقوله: ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾ انتهى.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٨٤، \"الكشاف\" للزمخشري ١/ ٤٤٤ والرد على دعوى الاعتزال هامش (١).\n(١) في \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٩٥ عن حمزة وافقه المطوعي.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٨٧، \"الحجة\" لابن خالويه (ص ١١٧).\n(٢) في الأصل: (والباقين) بالياء، والمثبت من (س)، (ن).\n(٣) انظر: \"السبعة\" لابن مجاهد (٢٢٠)، \"الحجة\" لابن زنجلة (ص ١٨٣)، \"جامع البيان\" للطبري ٤/ ١٨٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٤.\n(٤) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ٤٩٦، \"معاني القرآن\" للزجاج ١/ ٥٠٧ - ٥٠٨، \"السبعة\" لابن مجاهد (ص ٢١٩).\n(٥) انظر قول الفراء في \"معاني القرآن\" له ١/ ٢٤٨ نحوه، وينظر \"الكشاف\" للزمخشري ١/ ٤٤٤، \"معاني القرآن\" للزجاج ١/ ٤٩١.\n(٦) من (ن).","vol":"9","page":476},{"text":"لأنك إذا أعملت الحسبان في الذين كفروا، لم يجز أن يقع على ﴿أَنَّمَا﴾ (١)، وهذا كقوله ﷿: ﴿فَهَلْ يَنْظُرُونَ إِلَّا السَّاعَةَ أَنْ تَأْتِيَهُمْ بَغْتَةً﴾ (٢)، يعني: فهل ينظرون إلَّا الساعة، هل ينظرون إلَّا (٣) أن تأتيهم بغتة (٤).\nوقيل: موضع: ﴿أَنَّمَا﴾ نصب على البدل من ﴿الَّذِينَ كَفَرُوا﴾ (٥) كقول الشاعر (٦):\nما كان قيس هَلْكُه هَلْكُ واحد ... ولكنه بنيان قوم تهدما (٧)\n_________\n(١) انظر: \"إملاء ما من به الرحمن\" للعكبري ١/ ١٥٩، \"الدر المصون\" للسمين الحلبي ٣/ ٤٩٧ - ٤٩٨، \"معاني القرآن\" للزجاج ١/ ٥٠٧، \"الكشاف\" للزمخشري ١/ ٤٨٢.\n(٢) الزخرف: ٦٦.\n(٣) من (ن).\n(٤) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ٤٩٨، \"مشكل إعراب القرآن\" لمكي ١/ ١٧٩، \"أوضح المسالك\" لابن هشام ٢/ ٤٢.\n(٥) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ٤٩٩، وهو قول الكسائي والفراء والزجاج والزمخشري وابن الباذش كما في \"اللباب\" لابن عادل الدمشقي ٦/ ٦٩.\n(٦) عبدة بن الطيب بن عبد شمس الشاعر المشهور.\nانظر: \"الإصابة\" لابن حجر ٥/ ٨٧، \"الأغاني\" لأبي الفرج الأصفهاني ١٨/ ١٦٣، \"الشعر والشعراء\" لابن قتيبة ٢٧.\n(٧) انظر: \"ديوان عبدة\" (ص ٨٨)، \"الأغاني\" لأبي الفرج الأصفهاني ١/ ٧٨، ٢١/ ٢٩، \"شرح ديوان الحماسة\" للمرزوقي (ص ٧٩٢)، \"الكتاب\" لسيبويه ١/ ١٥٦.","vol":"9","page":477},{"text":"فرفع (هَلْكُ) على البدل من الأول (١).\nوالإملاء: الإمهال والتأخير والإطالة في العمر والإنساء في الأجل (٢) ومنه قوله تعالى: ﴿وَاهْجُرْنِي مَلِيًّا﴾ (٣) أي: حينًا طويلا، ويقال: عشت طويلا وتمليت حينًا، وأصلها: من الملا والملاوة، وهما الدهر (٤)، قال الشاعر (٥):\nوقد أراني للغواني (٦) مصيدًا ... ملاوة كأن فوقي جلدا (٧)\nوالملوان: الليل والنهار (٨)، قال تميم بن مقبل (٩):\n_________\n(١) انظر: \"اللباب\" لابن عادل الدمشقي ٢/ ٣٤٣، ٦/ ٧٢، \"خزانة الأدب\" للبغدادي ٥/ ٢٠٣ - ٢٠٤، \"شرح المفصل\" لابن يعيش ٣/ ٦٥.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٠٨، \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ٣٦٤ (ملى) \"الوسيط\" للواحدي ١/ ٥٢٤.\n(٣) مريم: ٤٦.\n(٤) انظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ٣٤٦ (ملي)، \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ٣٦٤ (ملو).\n(٥) العجاج بن عبد الله بن رؤبة.\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) وانظر: \"غرائب القرآن\" للنيسابوري ٤/ ١٤٨، \"جامع البيان\" للطبري ٤/ ١٨٦.\n(٨) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٧٧٦) (ملا)، \"تاج العروس\" للزبيدي ٢٠/ ١٩٧ (ملو).\n(٩) تميم بن أبي بن مقبل شاعر مجيد.\nانظر: \"طبقات فحول الشعراء\" لابن سلام ١/ ١٥٠، \"الشعر والشعراء\" لابن قتيبة (٢٩٠).","vol":"9","page":478},{"text":"ألا يا ديار الحي بالسبعان ... أمل عليها بالبلى الملوانِ (١)\nثم ابتدأ فقال: ﴿أَنَّمَا نُمْلِي لَهُمْ﴾: نمهلهم ﴿لِيَزْدَادُوا إِثْمًا وَلَهُمْ عَذَابٌ مُهِينٌ﴾ نزلت هذِه الآية في مشركي مكة، قاله مقاتل (٢).\nوقال عطاء: في قريظة والنضير (٣).\n[٩٥٥] أخبرني أبو عبد الله بن فنجويه الدينوري (٤)، أنبأنا أبو بكر بن مالك القطيعي (٥)، أنبأنا عبد الله بن أحمد بن حنبل (٦)، حدثني أبي (٧)،\n_________\n(١) في \"لسان العرب\" لابن منظور ١٥/ ٢٩١ (ملا)، \"تاج العروس\" للزبيدي ٢٠/ ١٩٨ لابن مقبل، وشطره الأول في \"المزهر\" للسيوطي ٢/ ٥٥.\n(٢) في \"تنوير المقباس\" للفيروزآبادي (ص ٨٠) عن ابن عباس في مشركي أهل مكة.\nوانظر: \"الوسيط\" للواحدي ١/ ٥٢٤، وفي \"معالم التنزيل\" للبغوي ٢/ ١٤٠ عن مقاتل.\n(٣) في \"تنوير المقباس\" للفيروزآبادي (ص ٨٠) عن ابن عباس (اليهود).\nوانظر: \"الوسيط\" للواحدي ١/ ٥٢٤، وفي \"معالم التنزيل\" للبغوي ٢/ ١٤٠ عن عطاء مثله، وقال أبو سليمان الدمشقي: في كل كافر.\nانظر: \"زاد المسير\" لابن الجوزي ١/ ٤٠٥.\n(٤) الحسين بن محمد بن الحسين بن فنجويه الدينوري ثقة، صدوق، كثير الرواية للمناكير.\n(٥) أحمد بن جعفر بن حمدان أبو بكر القطيعي البغدادي الثقة، ولكنه اختلط في آخر عمره.\n(٦) الشيباني، الثقة.\n(٧) أحمد بن محمد بن حنبل الشيباني الإمام.","vol":"9","page":479},{"text":"حدثنا يزيد (١)، أنبأنا حماد بن سلمة (٢)، عن (علي بن) (٣) زيد (٤)، عن عبد الرحمن بن أبي بكرة (٥)، عن أبيه (٦) أن رجلًا قال: يا رسول الله: أي الناس خير؟، قال: \"من طال عمره وحسن عمله\"، قال: فأي الناس شر؟، قال: \"من طال عمره وساء عمله\" (٧).\n_________\n(١) أبو خالد الواسطي، ثقة، متقن، عابد.\nانظر: \"تقريب التهذيب\" لابن حجر (٥٠٢١)، \"سير أعلام النبلاء\" للذهبي ٩/ ٣٥٨ (١١٨).\n(٢) البصري، ثقة، أثبت الناس في ثابث، وتغير حفظه بأخرة.\n(٣) ساقطة في الأصل، والمثبت من (س)، والهامش من الأصل.\n(٤) علي بن زيد بن جدعان البصريّ، ضعيف الحديث، وروى له مسلم مقرونًا بغيره.\n(٥) البصري، ثقة.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط ٢/ ٣٠٩ \"سير أعلام النبلاء\" للذهبي ٤/ ٣١٩.\n(٦) نفيع بن الحارث بن كلدة صحابي مشهور بكنيته أسلم بالطائف.\nانظر: \"أسد الغابة\" لابن الأثير ٥/ ٣٣٤.\n(٧) [٩٥٥] الحكم على الإسناد:\nضعيف، ضعفه علي بن زيد، وهو حسن بالمتابعة.\nالتخريج:\nأخرج الإمام أحمد في \"المسند\" ٥/ ٤٠، ٤٧ (٢٥٤١٥، ٢٠٤٨٠)، والترمذي في أبواب الزهد في باب ما جاء في طول العمر للمؤمن \"تحفة الأحوذي\" ٦/ ٦٢٢ من طريق علي بن زيد به مثله.\nقال الترمذي: هذا حديث حسن صحيح.\nوقال الألباني في \"صحيح سنن الترمذي\" ٢/ ٢٧ (١٨٩٨) (١٨٩٩): صحيح، بما قبله.\nوأخرج الإمام أحمد في \"المسند\" ٣٤/ ٩٤ (٢٠٤٤٥) تحقيق شعيب الأرناؤوط، =","vol":"9","page":480},{"text":"وقال ابن مسعود ﵁: ما من نفس برة ولا فاجرة إلَّا والموت خير لها، فأما الفاجرة فمستريح ومستراح منه، وقرأ: (ولا يحسبن الذين كفروا إنما نملي لهم) الآية، وأما البرة، فقرأ ﴿نُزُلًا مِنْ عِنْدِ اللَّهِ وَمَا عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرَارِ﴾ (١).\n\n<span data-type=\"title\" id=toc-838>١٧٩ </span>- (قوله تعالى) (٢): ﴿مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ﴾\nاختلفوا في نزولها:\nفقال الكلبي: قالت قريش: يا محمد تزعم أن من خالفك فهو في النار، والله عليه غضبان، وأن من اتبعك على دينك فهو من أهل الجنّة، والله عنه راض، فأخبرنا بمن يؤمن بك وبمن لا يؤمن بك،\n_________\n= والحاكم في \"المستدرك\" ١/ ٤٨٩، والبيهقي في \"السنن الكبرى\" ٣/ ٣٧١ من طريق حماد بن سلمة، عن يونس وحميد، عن الحسن، عن أبي بكرة عن النبي - ﷺ - مثله وصححه الحاكم على شرط مسلم ووافقه الذهبي وأخرج الترمذي في الموضع السابق (٢٤٣١) عن عبد الله بن بسر مرفوعًا نحوه مختصرًا، قال الترمذي: هذا حديث حسن غريب من هذا الوجه، وقال الألباني: صحيح انتهى، وهو شاهد لما تقدم.\n(١) التخريج:\nأخرج ابن أبي شيبة في \"المصنف\" ١٢/ ٢١٦ (٣٥٥٧٥)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٢٣، والطبري في \"جامع البيان\" ٤/ ١٨٧ والحاكم في \"المستدرك\" ٢/ ٣٢٦ من طرق عن عبد الله بن مسعود نحوه، وصححه الحاكم على شرط الشيخين ووافقه الذهبي.\n(٢) من (س).","vol":"9","page":481},{"text":"فأنزل الله تعالى هذِه الآية (١).\nوقال السديُّ: قال رسول الله - ﷺ -: \"عرضت عليَّ أمتي في صورها في الطين، كما عرضت على آدم، وأُعلمت بمن يؤمن بي وبمن يكفر\" فبلغ ذلك المنافقين فاستهزءوا، وقالوا: زعم محمد أنَّه يعلم من يؤمن به ومن يكفر ممن لم يخلق بعد، ونحن معه لا يعرفنا، فبلغ ذلك رسول الله - ﷺ - فقام على المنبر خطيبًا فحمد الله وأثنى عليه، ثم قال: \"ما بال أقوام جهلوني وطعنوا في علمي، لا تسألوني عن شيء فيما بينكم وبين الساعة إلَّا أنبأتكم به\".\nفقام عبد الله بن حذافة السهمي ﵁ فقال: يا رسول الله من أبي؟ !، قال: \"حذافة\".\nفقام عمر بن الخطاب ﵁ فقال: يا رسول الله رضينا بالله ربًّا، وبالإسلام دينًا، وبالقرآن إمامًا، وبك نبيًّا، فاعف عنا، عفا الله عنك.\nفقال النبي - ﷺ -: \"فهل أنتم منتهون؟، هل أنتم منتهون؟، هل أنتم منتهون؟ \"، ثم نزل عن المنبر، فأنزل الله تعالى هذِه الآية.\nفقالت أم عبد الله بن حذافة له: ويحك، ما أردت إلَّا أن تعرضني لرسول الله - ﷺ -.\nفقال: كان الناس قد آذوني فيك، فأحببت أن أسأل رسول الله - ﷺ -\n_________\n(١) في ذكره الواحدي في \"أسباب النزول\" (ص ١٣٦) عن الكلبي، والكلبي متهم لم يسنده ممن سمع.","vol":"9","page":482},{"text":"عن ذلك، فإن كانوا قد صدقوا رضيت وسكت، وإن كذبهم رسول الله - ﷺ - كفُّوا عنيِّ (١).\nوقال أبو العالية: سأل المؤمنون أن يعطوا علامة يفرقون بها بين المؤمن والمنافق، فأنزل الله ﷿: ﴿مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ﴾ (٢).\nواختلفوا في حكم هذِه الآية ونظمها:\nفقال بعضهم: الخطاب للكفار والمنافقين، يعني: ما كان الله ليذر المؤمنين على ما أنتم عليه يا معشر الكفار والمنافقين، من الكفر والنفاق حتَّى يتميز الخبيث من الطيب.\nوهذا قول ابن عباس (٣) والضحاك ومقاتل (٤) والكلبيِّ وأكثر المفسرين (٥).\n_________\n(١) التخريج:\nذكره الواحديُّ في \"أسباب النزول\" (ص ١٣٦) والبغوي في \"معالم التنزيل\" ٢/ ٤٠١ - ١٤١ بدون سند عن السديّ نحوه، وهو مرسل.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٦/ ٧٩.\nوأخرج الإمام أحمد في \"المسند\" ٣/ ١٠٧ (١٧٤) عن أنس بن مالك قال: قال رسول الله - ﷺ -: \"لا تسألوني عن شيء\" .. فذكر قصة سؤال عبد الله بن حذافة عن أبيه دون أن يذكر أن نزول الآية كان عقب ذلك.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ١٢٧) عن أبي العالية.\n(٣) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٢٤ عن ابن عباس نحوه وذكره البغوي في \"معالم التنزيل\" ٢/ ١٤١ عن ابن عباس والضحاك ومقاتل والكلبي مثله.\n(٤) انظر قوله في \"تفسيره\" ١/ ٣١٨ - ٣١٩ نحوه.\n(٥) وقد رجح ابن جرير الطبري في \"جامع البيان\" ٤/ ١٨٧ أن الخبيث الَّذي عنى الله =","vol":"9","page":483},{"text":"وقال آخرون: الخطاب للمؤمنين الذين (أخبر عنهم) (١)، ومعنى الآية: ﴿مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ﴾، ليذركم يا معشر المؤمنين على ما أنتم عليه من التباس المؤمن بالمنافق حتَّى يميز الخبيث من الطيب.\nوعلى هذا القول هو خطاب التلوين، رجع من الخبر إلى الخطاب كقوله تعالى: ﴿وَجَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ﴾ (٢) وكقول الشاعر (٣):\nيا ويح نفسي كان جلدة خالد ... وبياض وجهك للتراب الأعفر (٤)\nوهذا (٥) قول أكثر أهل المعاني (٦).\nواللام في قوله: ﴿لِيَذَرَ﴾ لام الجحد، وهي في تأويل كي،\n_________\n= بهذِه الآية هو المنافق؛ لأن الآيات قبلها في ذكر المنافقين، وهذِه في سياقتها، انتهى بتصرف.\nوانظر: \"الوسيط\" للواحدي ١/ ٥٢٥.\n(١) مطموس في الأصل، والمثبت من (س)، (ن).\n(٢) يونس: ٢٢.\nوانظر: \"الكشاف\" للزمخشري ١/ ٤٤٥.\n(٣) أبو كبير الهذليّ كما ذكر أبو حيان في \"البحر المحيط\" ١/ ١٤٢ وقد لصحف إلى كثير، فلينظر، وهو شاعر صحابيّ اشتهر بكنيته، واسمه: عامر بن الحليس.\nانظر: \"الشعر والشعراء\" لابن قتيبة ٢/ ٥٦١ \"الإصابة\" لابن حجر ٧/ ٢٨٤.\n(٤) انظر \"ديوان الهذليين\" ٢/ ١٠١، \"الأمالي\" لابن الشجري ١/ ١٧٧، وفيها: يا لهف نفسي.\n(٥) في الأصل: هل. والمثبت من (س)، (ن).\n(٦) انظر: \"معاني القرآن\" للزجاج ١/ ٤٩٢، \"معاني القرآن\" للفراء ١/ ٢٤٨، \"الوسيط\" للواحدي ١/ ٥٢٦.","vol":"9","page":484},{"text":"فلذلك نصب ما بعدها (١).\n﴿حَتَّى يَمِيزَ﴾ قرأ الحسن وقتادة وأهل الكوفة إلَّا عاصمًا: بضم الياء والتشديد (٢)، وكذلك التي في الأنفال (٣)، واختاره أبو عبيد وأبو حاتم، وقرأ الباقون بفتح الياء مخففًا (٤)، يقال: ماز الشيء يميز ميزًا وميزه يميزه تمييزًا: إذا فرقه فانماز (٥)، وانماز هو بنفسه (٦).\nقال أبو معاذ: يقال: مزت الشيء أميزه ميزًا، إذا فرقت بين\n_________\n(١) لام الجحود ناصبة بنفسها عند الكوفيين، وبإضمار (أن) عند البصريين وجوبًا، وشرطها أن يكون قبلها كون ماض لفظًا، أو معنى ناقص منفي بـ (لا) أو بـ (لم).\nانظر: \"ارتشاف الضرب\" لأبي حيان ٤/ ١٦٥٦، \"الإنصاف\" للأنباريّ ٢/ ٥٩٣ \"التبيان\" للعكبري ١/ ١٥٩.\n(٢) في \"الإقناع\" لابن الباذش ٢/ ٦٢٤: حمزة والكسائي، وفي \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٤٠: أهل الكوفة إلّا عاصمًا ويعقوب.\nوانظر: \"السبعة\" لابن مجاهد (ص ٢٢٠)، \"الوسيط\" للواحدي ١/ ٥٢٦.\n(٣) قوله تعالى: ﴿لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ﴾ من الآية رقم (٣٧).\nوانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٥٥٩.\n(٤) قال أبو البقاء العكبري في \"التبيان\" ١/ ١٥٩، وفي \"إعراب القراءات الشواذ\" ١/ ٣٥٨: وهما بمعنى واحد وليس التشديد لتعدي الفعل.\nوانظر: \"تقريب النشر\" لابن الجزري (ص ١٠٢)، \"شرح طيبة النشر\" لابن الجزري (ص ٢١١).\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) انظر: \"الحجة\" لابن خالويه (ص ١١٨)، \"الحجة\" لابن زنجلة (ص ١٨٢)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٦٩، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٩٦، \"مختصر في شواذ القرآن\" لابن خالويه (٢٣)، \"الكشاف\" للزمخشري ١/ ٤٨٣.","vol":"9","page":485},{"text":"شيئين، فإذا كانت أشياء، قلت: ميزتها تمييزًا، ومثله: إذا جعلت الشيء الواحد شيئين قلت: فرقت بينهما، ومنه: فرق الشعر.\nفإن جعلته أشياء، قلت: فرقته تفريقًا (١).\nومعنى الآية: حتَّى يميز المنافق من المخلص، فميز الله تعالى المؤمنين يوم أحد من المنافقين، حين أظهروا النفاق، وتخلفوا عن رسول الله - ﷺ - (٢)، وقال قتادة: حتَّى يميز المؤمن من الكافر، بالهجرة والجهاد (٣)، نظيرها في الأنفال (٤).\nوقال ابن كيسان: ما كان الله ليذر المؤمنين على ما أنتم عليه من الإقرار، حتَّى يفرض عليهم الجهاد والفرائض التي فيها تخليصهم؛ ليميز بها بين من يثبت على إيمانه ممن ينقلب على عقبيه (٥).\n_________\n(١) ذكر السمين الحلبي في \"الدر المصون\" ٣/ ٥٠٩ عن أبي معاذ نحوه.\nوانظر: \"الوسيط\" للواحدي ١/ ٥٢٦ \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ١٠٧ (ميز)، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٢٨٩ (ميز)، \"الصحاح\" للجوهري ٣/ ٨٩٧ (ميز).\n(٢) هو قول مجاهد كما في \"جامع البيان\" للطبري ٤/ ١٨٧، \"الوسيط\" للواحدي ١/ ٥٢٦.\n(٣) أخرج الطبري في \"جامع البيان\" ٤/ ١٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٢٥ عن قتادة نحوه.\n(٤) قول الله تعالى: ﴿لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ وَيَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلَى بَعْضٍ فَيَرْكُمَهُ جَمِيعًا فَيَجْعَلَهُ فِي جَهَنَّمَ أُولَئِكَ هُمُ الْخَاسِرُونَ (٣٧)﴾ [الأنفال: ٣٧].\nوانظر: \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٣٣٩.\n(٥) عقب كل شيء: آخره .. وولى على عقبيه: إذا أخذ في وجه ثم انثنى. =","vol":"9","page":486},{"text":"وقال الضحاك: ما كان الله ليذر المؤمنين على ما أنتم عليه في أصلاب الرجال وأرحام النساء، يا معشر المنافقين والكافرين، حتَّى يميز بينكم وبين من في أصلابكم وأرحام نسائكم من المؤمنين (١).\nوقال بعضهم: حتَّى يميز الخبيث وهو المذنب من الطيب وهو المؤمن، يعني: حتَّى (٢) يحط الأوزار عن المؤمنين بما يصيبهم من نكبة ومحنة ومصيبة ﴿وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ﴾؛ لأنه لا يعلم الغيب أحد غيره (٣).\n﴿وَلَكِنَّ اللَّهَ يَجْتَبِي﴾: يختار، ﴿مِنْ رُسُلِهِ مَنْ يَشَاءُ﴾: بالغيب، فيطلعه على بعض علم الغيب.\n_________\n= انظر: \"لسان العرب\" لابن منظور ١/ ٦١١، (عقب)، \"منال الطالب\" لابن الأثير (ص ٢٣١).\n(١) ذكر معناه القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٨٩، وذكره ابن عادل الدمشقي في \"اللباب\" ٦/ ٨١ عن الضحاك مثله.\n(٢) من (س).\n(٣) انظر: \"اللباب\" لابن عادل الدمشقي ٦/ ٨١، \"الكشاف\" للزمخشري ١/ ٦٦٥، \"البحر المحيط\" لأبي حيان ٣/ ١٣٠.\nقال الطبري في \"جامع البيان\" ٤/ ١٨٨ بعد أن ذكر جملة من أقوال أهل العلم في المسألة: والتأويل الأول أولى بتأويل الآية؛ لأن الآيات قبلها في ذكر المنافقين، وهذِه في سياقها، فكونها بأن تكون فيهم أشبه منها بأن تكون في غيرهم.\nوانظر: \"روح المعاني\" للألوسي ٤/ ١٣٧، وقال الشوكاني في \"فتح القدير\" ١/ ٤٠٤: والخطاب عند جمهور المفسرين للكفار والمنافقين.","vol":"9","page":487},{"text":"نظيره قوله تعالى: ﴿عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (٢٦) إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ﴾ (١) (٢).\nوقال السدي: معناه: وما كان الله ليطلع محمدًا على الغيب، ولكن الله اجتباه (٣) ﴿فَآمِنُوا بِاللَّهِ وَرُسُلِهِ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ﴾.\n[٩٥٦] أخبرنا أبو زكريا يحيى بن إسماعيل الحربي (٤) قراءة عليه في صفر سنة تسع وثمانين وثلاثمائة، أخبرنا أبو حامد أحمد بن حمدون بن عمارة الأعمشي (٥)، ثنا علي بن خشرم (٦)، أنبأنا الفضل بن موسى (٧)، عن رجل قد سماه (٨) قال: كان عند الحجاج بن يوسف رجل (٩) منجم (١٠) فأخذ الحجاج حصيات بيده قد عرف\n_________\n(١) الجن: ٢٦: ٢٧.\n(٢) انظر: \"فتح القدير\" للشوكاني (ص ٤٠٥)، \"التبيان\" للطوسي ٣/ ٦٢.\n(٣) أخرج الطبري في \"جامع البيان\" ٤/ ١٨٨، وابن أبي حاتم في \"لتفسير القرآن العظيم\" ٣/ ٨٢٥ عن السدي نحوه، وفيه زيادة.\n(٤) أبو زكريا المزكي من أهل نيسابور، ويعرف بالحربي، أديب أخباري. عالم، متقن، من أهل الصدق.\n(٥) لقب بالأعمشي لحفظه حديث الأعمش، الإمام، الحافظ، الثبت.\n(٦) علي بن خشرم المروزي، ثقة.\n(٧) الفضل بن موسى، ثقة، ثبت، وربما أغرب.\n(٨) لم أجده.\n(٩) من (ن).\n(١٠) المنجم: من ينظر في الكواكب بحسب مواقيتها وسيرها. =","vol":"9","page":488},{"text":"عددها فقال للمنجم: كم في يدي؟ فحسب فأصاب المنجم.\nثم اغتفله الحجاج فأخذ حصيات لم يعددهن، فقال للمنجم: كم في يدي؟ فحسب فأخطأ، ثم حسب فأخطأ، ثم حسب أيضًا فأخطأ، ثم قال: أيها الأمير، أظنك لا تعرف عدد ما في يدك، قال: فما الفرق بينهما؟، فقال: إن ذلك أحصيته فخرج عن حد الغيب، فحسبت فأصبت، وإن هذِه لم تعرف عددها، فصار غيبًا ولا يعلم الغيب إلا الله (١).\n\n<span data-type=\"title\" id=toc-839>١٨٠ </span>- [الآية ١٨٠] قوله ﷿: ﴿وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ﴾\nمن قرأ بالياء (٢): جعل ﴿هُوَ﴾ عمادًا (٣)، (وجعل الاسم مضمرًا) (٤)، وجعل ﴿خَيْرًا﴾ خبرًا للحسبان، تقديره: ولا يحسبن\n_________\n= انظر \"القاموس المحيط\" للفيروزآبادي (ص ١٤٩٩) إنجم)، \"المحيط في اللغة\" لإسماعيل بن عباد ٧/ ١٣٢ (نجم).\n(١) [٩٥٦] الحكم على الإسناد:\nفيه مبهم، لم أجد من ذكر ذلك.\nوانظر \"التحرير والتنوير\" لابن عاشور ٣/ ١٧٩.\n(٢) هي قراءة أهل المدينة وأكثر القراء كما في \"إعراب القرآن\" للنحاس ١/ ٤٢٠، \"جامع البيان\" للطبري ٤/ ١٨٩.\n(٣) العماد عند الكوفيين: هو ضمير الفصل عند البصريين.\nانظر: \"إعراب القرآن\" للنحاس ١/ ٤٢١، \"التبيان\" للطوسي ٣/ ٦٣، \"معاني القرآن\" للزجاج ١/ ٤٩٢ - ٤٩٣، \"الكشاف\" للزمخشري ١/ ٦٦٦.\n(٤) من (س)، (ن).\nوانظر: \"مفاتيح الغيب\" للرازيّ ٩/ ١١٢.","vol":"9","page":489},{"text":"الباخلون البخل خيرًا لهم، فاكتفى بذكر يبخلون من البخل، كما تقول في الكلام قدم زيد فسررت به، وأنت تريد سررت بقدومه (١) وقال الشاعر (٢):\nإذا نُهيَ السفيه جرى إليه ... وخالف والسفيه إلى خلاف (٣)\nأي: جرى إلى السفه (٤).\nونظير هذِه الآية قوله: ﴿اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ﴾ (٥) (٦)، هو: عماد، و﴿الْحَقَّ﴾ خبر ﴿كَانَ﴾، وقوله تعالى: ﴿وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ﴾ (٧) (٨).\n_________\n(١) هو قول الطبري في \"جامع البيان\" ٤/ ١٨٩.\nوانظرْ \"التحرير والتنوير\" لابن عاشور ٣/ ١٨١.\n(٢) لم أجده.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٠، \"التحرير والتنوير\" لابن عاشور ٣/ ١٨١.\n(٣) ذكره النحاس في \"إعراب القرآن\" ١/ ٤٢٢، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ١٧٦)، وابن جني في \"المحتسب\" ١/ ١٧٠، والفراء في \"معاني القرآن\" ١/ ١٠٤، ٢٤٩.\n(٤) قال أبو جعفر النحاس في \"إعراب القرآن\" ١/ ٤٢١: لما أن قال: السفيه: دل على السفه، ولما قال ﷿: ﴿يَبْخَلُونَ﴾ دل على البخل.\nوانظر: \"البيان في غريب القرآن\" لابن الأنباري ١/ ١٢٩، ٢٨٥.\n(٥) الأنفال: ٣٢.\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ٣/ ٣٠٦.\n(٧) سبأ: ٦.\n(٨) انظر: \"الدر المصون\" للسمين الحلبي ٣/ ٥١٠ - ٥١١، ينظر هذا الوجه في =","vol":"9","page":490},{"text":"ومن قرأ بالتاء (١): فعلى التكرير، والبدل، كما ذكرنا في آية (٢) الإملاء (٣) قال الله تعالى: ﴿بَلْ هُوَ﴾، يعني: البخل، ﴿شَرٌّ لَهُمْ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ﴾ قال المبرد: السين في قوله: ﴿سَيُطَوَّقوُنَ﴾ سين الوعيد، وتأويلها: سوف يطوقون (٤) واختلفوا في معنى الآية:\nفقال قوم: معناها: نجعل ما بخل به، وما منعه من الزكاة حية تطوق في عنقه يوم القيامة تنهشه من قرنه (٥) إلى قدمه، وتنقر رأسه وتقول: أنا مالك، فلا يزال كذلك حتَّى يساق إلى النار ويغل،\n_________\n= \"البحر المحيط\" لأبي حيان ٣/ ١٣٣، \"معاني القرآن\" للزجاج ١/ ٤٩٢، \"المحرر الوجيز\" لابن عطية ١/ ٥٤٥.\n(١) ينظر \"إعراب القرآن\" للنحاس ١/ ٤٢١، \"البحر المحيط\" لأبي حيان ٣/ ١٣٣، \"روح المعاني\" للألوسي ٤/ ١٣٩.\n(٢) من (س)، (ن).\n(٣) قال الطوسي في \"التبيان\" ٣/ ٦٣: الباقون بالياء وهو الأقوى؛ لأن عليه أكثر القراء.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٩٢ - ٤٩٣، \"فتح القدير\" للشوكاني ١/ ٤٠٣.\n(٤) انظر: \"البحر المحيط\" لأبي حيان ٣/ ١٣٤، \"الكشاف\" للزمخشري ١/ ٦٦٦، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩١.\n(٥) قرن الرجل: حد رأسه وجانباه.\nانظر: \"السان العرب\" لابن منظور ١٣/ ٣٣١ (قرن)، \"فتح القدير، للشوكاني ١/ ٤٠٤.","vol":"9","page":491},{"text":"وهذا قول ابن مسعود (١)، وابن عباس (٢)، وأبي وائل (٣)، وأبي مالك (٤)، وأبي قزعة، والشعبي (٥)، والسدي (٦)، يدل عليه ما\n[٩٥٨] حدثنا أحمد بن أبيٍّ (٧)، أخبرنا إسحاق بن إبراهيم (٨)، حدثنا ابن خزيم (٩) (١٠)،\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ١٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٢٧، الحاكم في \"المستدرك\" ٢/ ٣٢٦ من طريق أبي وائل عن عبد الله بن مسعود بلفظ: ثعبان ينقر رأس أحدهم يقول: أنا مالك الَّذي بخلت به. وفي رواية عند الطبري في \"جامع البيان\" ٤/ ١٩٢: شجاع يلتوي برأس أحدهم. قال الحاكم: صحيح. ووافقه الذهبي.\n(٢) انظر: \"روح المعاني\" للألوسي ٤/ ١٣٩ - ١٤٠، \"بحر العلوم\" للسمرقندي ١/ ٣١٩، \"تفسير القرآن\" لعبد الرزاق ١/ ١٤٢، \"مجمع الزوائد\" للهيثمي ٦/ ٣٢٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٢٧.\n(٣) قوله: أخرجه الطبري في \"جامع البيان\" ٤/ ١٩٢ بمعناه.\n(٤) قوله: أخرجه الطبري في \"جامع البيان\" ٤/ ١٩١ من طريق أبي قزعة عن أبي مالك العبدي بلفظ: ما من عبد يأتيه ذو رحم له يسأله من فضل عنده فيبخل عليه إلا خرج الَّذي بخل به عليه شجاعا أقرع، وقرأ: (ولا تحسبن الذين يبخلون) الآية.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩١.\n(٥) قوله ذكره أبو حيان في \"البحر المحيط\" ٣/ ١٣٣، وابن عادل الدمشقي في \"اللباب\" ٦/ ٨٥.\n(٦) قوله أخرجه الطبري في \"جامع البيان\" ٤/ ١٩٢ عنه بمعناه.\n(٧) أبو عمرو الفراتي الأستوائي، إمام أستوا ومحدثها ومقدم أهلها.\n(٨) لم أجده.\n(٩) مطموس في الأصل والمثبت من (ن) وهو بضم أوله وفتح الزاي بعدها مثناة تحت ساكنة ثم ميم.\n(١٠) أبو إسحاق، إبراهيم بن خزيم بن قمير اللخمي الشاشي صاحب عبد بن حميد: =","vol":"9","page":492},{"text":"ثنا عبد بن حميد (١)، حدثني علي بن عبد الله (٢)، عن ابن عيينة (٣) عن جامع بن أبي راشد (٤) عن أبي (٥) وائل (٦) عن عبد الله (٧) ﵁، عن النبي - ﷺ - قال: \"ما من رجل لا يؤدي زكاة المال إلا جعل له شجاع في عنقه يوم القيامة\"، ثم قرأ علينا رسول الله - ﷺ - مصداقه من كتاب الله تعالى: ﴿سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ﴾ (٨).\n_________\n= المحدث، الصدوق.\nانظر: \"الإكمال\" لابن ماكولا ٣/ ١٣٤، \"توضيح المشتبه\" لابن ناصر الدين ٣/ ٤١٠.\n(١) أبو محمد، ثقة، حافظ.\n(٢) ابن المديني الإمام المبرز صاحب التصانيف الواسعة الثقة، الثبت.\n(٣) ثقة، حافظ، فقيه.\n(٤) الكاهلي الصيرفي الكوفي، ثقة، فاضل.\nانظر: \"تقريب التهذيب\" لابن حجر (٨٨٧)، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٦.\n(٥) من (س)، (ن).\n(٦) شقيق بن سلمة الأسدي، ثقة، كثير الحديث.\n(٧) ابن مسعود الصحابي المشهور.\n(٨) [٩٥٧] الحكم على الإسناد:\nفيه من لم أجده، وهو صحيح. \"الترغيب والترهيب\" للمنذري ١/ ٥٩٢ (١١٨).\nالتخريج:\nأخرج الإمام أحمد في \"المسند\" ١/ ٣٧٧ (٣٥٧٧)، وابن خزيمة في \"صحيحه\" كتاب الزكاة، ٤/ ١١ (٢٢٥٦)، من طرق عن سفيان به نحوه، ورواه الترمذي في أبواب التفسير، باب ﴿وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ﴾ الآية. (٢٠١٢) وابن ماجة في كتاب الزكاة، باب ما جاء في منع الزكاة (١٧٨٤)، والنسائي في كتاب الزكاة =","vol":"9","page":493},{"text":"[٩٥٨] وأخبرني أبو عبد الله بن فنجويه الدينوري (١)، ثنا أبو علي ابن حبش (٢) المقرئ (٣)، ثنا أبو العباس أحمد بن جعفر بن نصر (٤)، ثنا محمد بن مقاتل (٥)، ثنا ابن فضيل (٦)، عن داود بن أبي هند (٧)، عن أبي قزعة سويد بن حجير (٨) (٩)، عن رجل من بني قيس (١٠) قال: قال رسول الله - ﷺ -: \"ما من ذي رحم يأتي ذا رحمه يسأله من فضل\n_________\n= باب التغليظ في حبس الزكاة ٥/ ١١ (٢٤٤١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٢٧ (٤٥٧٨)، والواحدي في \"الوسيط\" ١/ ٥٢٧ من طرق عن سفيان بن عيينة عن جامع بن أبي راشد، زاد الترمذي وابن ماجة وابن أبي حاتم والواحدي: وعبد الملك بن أعين به نحوه.\nقال الترمذي: هذا حديث حسن صحيح، وقال الشيخ الألباني في \"صحيح سنن الترمذي\" ٣/ ٣٦: صحيح. وذكره السيوطي في \"الدر المنثور\" ٢/ ١٨٥، وزاد نسبته على من ذكر -لعبد بن حميد وابن خزيمة وابن المنذر، وينظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩١، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٨٢، \"فتح القدير\" للشوكاني ١/ ٤٠٥.\n(١) الحسين بن محمد بن فنجويه، صدوق، ثقة، كثير الرواية للمناكير.\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) الحسين بن محمد بن حبش، صادق، ضابط، متقن.\n(٤) الرازي الجمال، لم يُذكر بجرح أو تعديل.\n(٥) محمد بن مقاتل الرازي، ضعيف.\n(٦) محمد بن فضيل أبو عبد الرحمن الكوفي، صدوق عارف رمي بالتشيع.\n(٧) البصري، ثقة، متقن، كان يهم بأخرة.\n(٨) مطموس في الأصل، وفي (س) بحير، والمثبت من (ن).\n(٩) تابعي ثقة.\n(١٠) لم أجد من أشار إليه.","vol":"9","page":494},{"text":"ما أعطاه الله إياه فيبخل به عنه إلا أخرج الله له من جهنم شجاعًا يتلمظ حتَّى يطوقه\" ثم تلا هذِه الآية: ﴿وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ﴾ الآية (١).\n_________\n(١) [٩٥٨] الحكم على الإسناد:\nضعيف، فيه مبهم، ومن لم يذكر بجرح أو تعديل، ومحمد بن مقاتل ضعيف.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ١٩١ من طريق داود به نحوه، ورواه الطبري في \"جامع البيان\" ٤/ ١٩١ من طريق أبي معاوية محمد بن خازم قال: حدثنا داود، عن أبي قزعة سويد بن حجير بن بيان مرفوعًا نحوه، وهذا إسناد مرسل. وينبغي الإشارة هنا إلى سند ابن جرير الطبري ... عن أبي قزعة حجر بن بيان. وأشار ابن حجر في \"المطالب العالية\" ٤/ ٩٨ (٣٥٧١) إلى أن ابن أبي شيبة رواه في \"المسند\" من طريق أبي معاوية، إلا أنَّه قال: عن حجير بن بيان --﵁ -- فجعله من رواية أبي قزعة عن حجير بن بيان -ولعل هذا خطأ من أحد النساخ- وقد أشار بذلك الشيخ أحمد شاكر يرحمه الله في تعليقه على هذِه الرواية في \"جامع البيان\" للطبري.\nوذكره ابن حجر في \"الإصابة\" ٢/ ٣٥ (١٦٤٢)، وعزاه لبقي بن مخلد في \"مسنده\" من طريق أبي قزعة.\nقال ابن منده: ذكره بعضهم ولا يصح.\nانظر: \"الإصابة\" لابن حجر ٢/ ٣٦، ٧/ ٢٩٦.","vol":"9","page":495},{"text":"[٩٥٩] وأخبرنا شعيب بن محمد (١) وعبد الله بن حامد (٢) قالا: ثنا مكي بن عبدان (٣) ثنا أحمد بن الأزهر (٤)، ثنا روح بن عبادة (٥) ثنا محمد بن أبي حميد (٦) عن زياد مولى الخطميين (٧) (٨) عن أبي هريرة (٩) ﵁ قال: قال رسول الله - ﷺ -: \"ما من عبد يكون له مال فيمنعه من حقه ويضعه في غير حقه إلا مثله الله ﷿ شجاعًا، أقرع، منتن الريح، لا يمر بأحد إلا استعاذ منه حتَّى يدنو من صاحبه، فإذا دنا قال: أعوذ بالله منك، قال: لم تستعيذ مني وأنا مالك الَّذي كنت (تبخل به) (١٠) في الدنيا؟، فيطوقه في عنقه، فما يزال في عنقه حتَّى يدخله الله جهنم وتصديق ذلك في القرآن\n_________\n(١) ابن شعيب البيهقي، مستور من أهل النواحي.\n(٢) الوزان الواعظ، لم يُذكر بجرح أو تعديل.\n(٣) المحدث الثقة.\n(٤) ابن منيع أبو الأزهر النيسابوري، صدوق.\n(٥) أبو محمد البصري، ثقة، فاضل له تصانيف.\n(٦) الزرقي، أحاديثه مناكير.\n(٧) مطموس في الأصل والمثبت من (س).\n(٨) خطمة -بفتح أوله، وسكون الطاء المهملة، وفتح الميم تليها هاء- فخذ من الأنصار من الأوس.\nانظر: \"توضيح المشتبه\" لابن ناصر الدين ٣/ ٤٣٣، \"تبصير المنتبه\" لابن حجر العسقلاني ٢/ ٥٣٤، وزياد لم أجد له ترجمة.\n(٩) الصحابي الجليل.\n(١٠) في الأصل: تعمل بي. والمثبت من (س)، (ن).","vol":"9","page":496},{"text":"﴿سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ﴾ \" (١) وقال إبراهيم النخعي. معناه: يجعل في أعناقهم يوم القيامة طوق من نار (٢)، وقال مجاهد: يكلفون يوم القيامة أن يأتوا بما بخلوا (في الدنيا) (٣) من أموالهم في النار (٤).\nوقال مؤرج: يلزمون أعمالهم مثل ما يلزم الطوق العنق، يقال: طوق فلان عمله طوق الحمامة (٥) (٦).\n_________\n(١) [٩٥٩] الحكم على الإسناد:\nضعيف جدًا، لأن فيه محمد بن أبي حميد قال البخاري: واهي الحديث ضعيف، وقال أبو حاتم في \"الجرح والتعديل\" ٧/ ٢٣٣: كان رجلًا ضريرًا، وهو منكر الحديث ضعيف الحديث ..\nالتخريج:\nأخرج ابن مردويه كما في \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٨٢ من جهة محمد بن حميد، عن زياد الخطمي، عن أبي هريرة به ولم يذكر لفظه.\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ١٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٢٨، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٤١ من طرق عن منصور، عن إبراهيم النخعي قوله نحوه.\nقال ابن حجر في \"فتح الباري\" ٨/ ٢٣٠: إسناده جيد.\n(٣) من (س)، (ن).\n(٤) أخرج الإمام عبد الرزاق في \"تفسير القرآن\" ١/ ١٤٠، والطبري في \"جامع البيان\" ٤/ ١٩٣ عن ابن أبي نجيح عن مجاهد نحوه.\n(٥) انظر: \"البحر المحيط\" لأبي حيان ٣/ ١٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٢، \"فتح القدير\" للشوكاني ١/ ٤٠٤.\n(٦) قال ابن عاشور في \"التحرير والتنوير\" ٣/ ١٨٢: ويطوقون يحتمل أنَّه مشتق من الطاقة، وهي تحمل ما فوق القدرة، أي: سيحملون ما بخلوا به، أي: يكون =","vol":"9","page":497},{"text":"[٩٦٠] وأخبرنا أبو عمرو الفراتي (١)، أنبأنا أبو موسى (٢)، أخبرنا أبو عوانة (٣)، ثنا يونس (٤)، حدثنا أشهب بن عبد العزيز (٥)، عن ابن لهيعة (٦)، عن الليث (٧)، عن يزيد بن أبي حبيب (٨)، عن سنان بن سعد (٩)، عن أنس بن مالك رضي الله (١٠) عنه قال: قال رسول الله - ﷺ -: \"مانع الزكاة في النار\" (١١).\n_________\n= عليهم وزرا يوم القيامة، والأظهر أنه مشتق من الطوق: وهو ما يلبس تحت الرقبة فوق الصدر.\nوانظر: \"زاد المسير\" لابن الجوزي ١/ ٥١٣.\n(١) أحمد بن أبي أبو عمرو الفراتي إمام وزاهد ومحدث أستوا.\n(٢) لم أجده.\n(٣) يعقوب بن إسحاق أبو عوانة النيسابوري الحافظ صاحب \"المسند\".\nانظر: \"طبقات الشافعية\" للسبكى ٣/ ٤٨٧.\n(٤) ابن عبد الأعلى الصدفي، ثقة.\n(٥) ابن داود المصري، ثقة، فقيه.\n(٦) عبد الله بن لهيعة الحضرمي المصري، صدوق، خلط بعد احتراق كتبه.\n(٧) ليث بن سعد المصري، ثقة، ثبت، إمام.\n(٨) أبو رجاء المصري، ثقة، فقيه وكان يرسل.\n(٩) سعد بن سنان ويقال: سنان بن سعد المصري، صدوق له أفراد.\n(١٠) الصحابي المشهور.\n(١١) [٩٦٠] الحكم على الإسناد:\nضعيف؛ فيه ابن لهيعة قال ابن معين في \"تاريخه\" ٢/ ٣٢٧: ابن لهيعة ليس بشيء تغير أو لم يتغير.\nالتخريج:\nأخرج الطبراني في \"المعجم الصغير\" ٢/ ٥٨ من طريق بكر بن نصر الخولاني، =","vol":"9","page":498},{"text":"[٩٦١] وأخبرنا أبو عمرو الفراتي (١)، أنا أبو العباس الأصم (٢)، أنبأنا الربيع (٣)، ثنا الشافعي (٤)، ثنا محمد بن عثمان بن صفوان الجُمَحيُّ (٥)، عن هشام بن عروة (٦)، عن أبيه (٧)، عن عائشة ﵂ (٨) أن رسول الله - ﷺ - قال: \"لا تخالط الصدقة مالا إلا أهلكته\" (٩).\n_________\n= ثنا أشهب بن عبد العزيز به نحوه وليس فيه: ابن لهيعة، وذكره السيوطي في \"الجامع الصغير\" ٥/ ٥٠٥ وحسنه ووافقه الشيخ الألباني في \"صحيح الجامع الصغير\" ٢/ ١٠١١ (٥٨٠٧).\nوانظر: \"فيض القدير\" للمناوي ٥/ ٦٤٤، ورواه الطوسي في \"أماليه\" كما في \"المداوي\" للشيخ الغماري ٥/ ٥٣٩ من حديث علي بن أبي طالب - ﵁ - مرفوعًا بمعناه، وفيه محمد بن جعفر بن علي العلوي، تكلم فيه، وفيه علي بن موسى الرضا، يأتي عن ابائه بعجائب.\nانظر: \"المغني في الضعفاء\" للذهبي ٢/ ٢٦.\n(١) أحمد بن أبي، إمام، زاهد، محدث.\n(٢) محمد بن يعقوب، الإمام، المحدث، مسند العصر، الثقة، المأمون.\n(٣) الربيع بن سليمان المرادي المصري صاحب الشافعي، ثقة.\n(٤) محمد بن إدريس الشافعي الإمام المجدد لأمر الدين على رأس المائتين.\n(٥) ضعيف.\n(٦) ثقة فقيه، ربما دلس.\n(٧) عروة بن الزبير، ثقة، فقيه، مشهور.\n(٨) أم المؤمنين.\n(٩) [٩٦١] الحكم على الإسناد:\nضعيف؛ فيه محمد بن صفوان الجمحي، قال أبو حاتم: منكر الحديث، ضعيف الحديث.","vol":"9","page":499},{"text":"[٩٦٢] حدثنا الإمام أبو الحسن محمد بن علي بن سهل الماسرجسي (١) إملاء، ثنا أحمد بن مهران الفارسي (٢) بمصر، حدثنا محمد بن إسماعيل الصائغ (٣)، ثنا الفضل بن دكين (٤)، ثنا بشير بن مهاجر (٥)، عن ابن بريدة (٦)، عن أبيه (٧) قال: قال رسول الله - ﷺ -: \"ما حبس قوم الزكاة إلا حبس عنهم القطر\" (٨).\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٤.\nالتخريج:\nأخرج البزار كما في \"كشف الأستار\" ١/ ٤١٨ (٨٨١)، وابن أبي حاتم في \"الجرح والتعديل\" ٨/ ٢٤ (١٠٨)، وابن عدي في \"الكامل\" ٦/ ٢٢١٤، والبيهقي في \"شعب الإيمان\" ٣/ ٢٧٣ (٣٥٢٢) من طرق عن محمد بن عثمان بن صفوان الجمحي به نحوه، قال الألباني في \"ضعيف الترغيب والترهيب\" ١/ ٢٤١ (٤٦٩)، و\"ضعيف الجامع الصغير\" (ص ٧٣١) (٥٠٥٧): ضعيف.\nوانظر: \"ذخيرة الحفاظ\" لابن طاهر المقدسي ٤/ ٢٠٧٧.\n(١) العلامة شيخ الشافعية.\n(٢) أحمد بن مهران بن خالد أبو جعفر لا يعتمد عليه وذكره ابن حبان في \"الثقات\" ٨/ ٥٢.\nوانظر: \"لسان الميزان\" لابن حجر ٢/ ١١.\n(٣) ابن سالم الصائغ أبو جعفر، صدوق.\n(٤) ثقة، ثبت.\n(٥) الغنوي، صدوق بين الحديث رمي بالإرجاء.\n(٦) عبد الله بن بريدة بن الحصيب الأسلمي المروزي، ثقة.\n(٧) بريدة بن الحصيب -بمهملتين مصغرا- صحابي أسلم قبل بدر.\n(٨) [٩٦٢] الحكم على الإسناد:\nحسن؛ فيه بشير بن المهاجر لم يثبت فيه ما يترك حديثه من أجله، وهو صحيح =","vol":"9","page":500},{"text":"[٩٦٣] وأخبرنا أبو عمرو الفراتي (١)، أخبرنا أبو نصر السرجسي (٢)، ثنا محمد بن الفضل (٣)، ثنا إبراهيم بن يوسف (٤)،\n_________\n= لغيره بشواهده.\nانظر: \"المطالب العالية\" لابن حجر ١/ ٢٥٣ (٨٦٩).\nالتخريج:\nأخرج الحاكم في \"المستدرك\" ٢/ ١٣٦، والبيهقي في \"السنن الكبرى\" ٣/ ٣٤٦ من طريق بشير بن مهاجر به نحوه وفيه زيادة ظاهرة.\nقال الحاكم: صحيح على شرط مسلم. ووافقه الذهبي.\nغير أن بشيرًا قد تكلم فيه من قبل حفظه، وله شاهد من حديث عبد الله بن عمر ﵄.\nفقد أخرج ابن ماجه في كتاب الفتن، باب العقوبات (٤٠١٩) وأبو نعيم في \"حلية الأولياء\" ٣/ ٣٢٠ من طريق ابن أبي مالك عن أبيه، عن عطاء، عن عبد الله بن عمر قال: أقبل علينا رسول الله - ﷺ - فقال: \"يا معشر المهاجرين ... \" فذكر خبرًا طويلًا إلى أن قال: \"ولم يمنعوا زكاة أموالهم إلا منعوا القطر من السماء\". قال الشيخ الألباني في \"صحيح سنن ابن ماجه\" ٣/ ٣١٦: حسن.\nوانظر: \"مجمع الزوائد\" للهيثمي ٣/ ٦٦، وللحديث شواهد غير ما ذكر أوردها الشيخ الألباني وعقب على ذلك ... وبالجملة فالحديث بهذِه الطرق والشواهد صحيح بلا ريب.\nانظر: \"سلسلة الأحاديث الصحيحة\" للألباني ١/ ٧، ٩، ١١، \"المقاصد السنية في الأحاديث الإلهية\" لابن بلبان المقدسي (ص ٤٥٨) (١٠).\n(١) أحمد بن أبي، الأستوائي، إمام أستوا وزاهدها ومحدثها.\n(٢) منصور بن محمد بن منصور بن نصر السرجسي، لم يُذكر بجرح أو تعديل.\n(٣) بن العباس، أبو عبد الله البلخي: ضعيف.\n(٤) إبراهيم بن يوسف بن ميمون الباهلي الماكياني، أبو إسحاق البلخي: صدوق، نقموا عليه الإرجاء.","vol":"9","page":501},{"text":"ثنا رجل بصري (١)، عن الحسن (٢)، قال: كان أعرابي صاحب ماشية، وكان قليل الصدقة، فتصدق بعريض (٣) من غنمه، فرأى فيما يرى النائم كأنما أقبلت عليه غنمه كلها، فجعل العريض يحامي عنه، فلما انتبه قال: والله لئن استطعت لأجعلن أتباعك كثيرًا، قال: فكان بعد ذلك يعطي ويقسم (٤).\n[٩٦٤] وأنشدنا أبو القاسم الحسن بن محمد الحبيبي (٥) قال: أنشدنا أبو بكر محمد بن عبد الله (٦)، قال: أنشدنا الغلابي (٧) قال: أنشدني مهدي بن سابق (٨):\n_________\n(١) لم أجد من ذكره.\n(٢) ابن أبي الحسن يسار الإمام البصري الثقة.\n(٣) العريض من المعز: ما فوق الفطيم ودون الجذع، وقيل: إذا أتى عليه نحو سنة وتناول الشجر والنبت بعرض شدقه.\nانظر: \"لسان العرب\" لابن منظور ٧/ ١٧٤ (عرض)، \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ٣٠٥ (عرض).\n(٤) [٩٦٣] الحكم على الإسناد:\nضعيف؛ فيه مُبهم، وأبو عبد الله البلخي ضعيف، وابن نصر السرجسي: لم يُذكر فيه جرحًا أو تعديلًا.\nوالأثر لم أجد من ذكره عن الحسن.\n(٥) قيل: كذبه الحاكم.\n(٦) لم يتبين لي من هو.\n(٧) محمد بن زكريا الأخباري تكلم فيه.\n(٨) لم أجده.","vol":"9","page":502},{"text":"يا مانع المال كم تضنن ... تطمع تالله في الخلود معه\nهل حمل المال ميت معه ... أما تراه لغيره جمعه (١)\nوروى عطية عن ابن عباس ﵄: أن هذِه الآية نزلت في أحبار اليهود الذين كتموا صفة محمد - ﷺ - ونبوته، وأراد بالبخل: كتمان العلم الذي آتاهم الله تعالى (٢).\nيدل عليه قوله تعالى في سورة النساء: ﴿الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ﴾ (٣) الآية (٤).\n_________\n(١) [٩٦٤] أخرجه ابن حبان في \"روضة العقلاء\" (ص ٢٩٠) عن عمرو بن محمد الأنصاري عن القلادي به.\n(٢) أخرج الطبري في \"جامع البيان\" ٤/ ١٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٢٦ من طريق عطية عن ابن عباس، وعطية العوفي: ضعيف.\nوقد مال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٢٨٢ إلى تضعيف هذا القول وإن كان أولى بالدخول في معنى الآية والله أعلم.\nوانظر: \"أسباب النزولي\" للواحدي (ص ١٣٦ - ١٣٧)، \"معالم التنزيل\" للبغوي ٢/ ١٤٢.\n(٣) النساء: ٣٧.\n(٤) قال الطبري في \"جامع البيان\" ٤/ ١٩٠ - ١٩١: وأولى التأويلين بتأويل هذِه الآية التأويل الأول، وهو أن معنى البخل في هذا الموضع منع الزكاة، وقال يرحمه الله: يعني بقوله جل ثناؤه: ﴿سَيُطَؤَقوُنَ﴾ ما بخل به المانعون الزكاة طوقًا في أعناقهم كهيئة الأطواق المعروفة.\nوانظر: \"الوسيط\" للواحدي ١/ ٥٢٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ١/ ١٠١٢.","vol":"9","page":503},{"text":"ومعنى قوله: ﴿سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ﴾ أي: سيحملون إثمه ووزره، كقوله تعالى: ﴿يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ﴾ (١) (٢).\n﴿وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ﴾ يعني: أنه الباقي الدائم بعد فناء خلقه، وزوال أملاكهم فسيموتون ويرثهم، وهو نظير قوله تعالى: ﴿إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا﴾ (٣) (٤) الآية. ﴿وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾.\nقرأ ابن كثير، وأبو عمرو: بالياء (٥) (٦) والباقون بالتاء (٧).\n_________\n(١) الأنعام: ٣١.\n(٢) انظر: \"مفاتيح الغيب\" للرازي ٩/ ١١٥.\n(٣) مريم: ٤٠.\n(٤) انظر فيما تقدم: \"معالم التنزيل\" للبغوي ٢/ ١٤٣، \"الوسيط\" للواحدي ١/ ٥٢٧، \"معاني القرآن\" للزجاج ١/ ٤٩٣، \"الكشاف\" للزمخشري ١/ ٦٦٧، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٣.\n(٥) في الهامش الأيمن من الأصل قوله: ويعقوب: بالغيب، جريا على يبخلون، ووافقهم ابن محيصن واليزيدي، والباقون بالخطاب على الالتفات، وأظهر دال ﴿قد﴾ من ﴿قَدْ سَمِعَ اللَّهُ﴾ نافع وابن كثير، وابن ذكوان وعاصم وأبو جعفر ويعقوب، \"إتحاف\". انتهى.\nوانظر: \"إتحاف فضلاء البشر\" للدمياطي ١/ ٤٩٦.\n(٦) في \"البحر المحيط\" لأبي حيان ٣/ ١٣٤؛ ابن كثير وأبو عمرو.\nوانظر: \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٤٠، \"شرح الهداية\" للمهدوي ١/ ٢٤٢، \"شرح طيبة النشر\" لابن الجزري (ص ٢١١)، \"إعراب القراءات السبع\" لابن خالويه ١/ ١٢٤.\n(٧) في \"البحر المحيط\" لأبي حيان ٣/ ١٣٤، وقرأ الباقون بالتاء على الالتفات، فيكون ذلك خطابًا للباخلين، وانظر: \"الاختيار في القراءات العشر\" لابن مهران =","vol":"9","page":504},{"text":"<span data-type=\"title\" id=toc-840>١٨١ </span>- قوله ﴿لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ﴾.\nقال الحسن (١)، ومجاهد (٢): لما نزلت: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا﴾ [البقرة: ٢٤٥] قالت اليهود: إن الله فقير يستقرض منا ونحن أغنياء (٣)، وهذِه رواية باذان عن ابن عباس ﵄ (٤).\nوذكر الحسن أن قائل هذِه المقالة: حيي بن أخطب (٥)، وقال عكرمة والسدي، ومقاتل (٦)، ومحمد بن إسحاق: كتب النبي - ﷺ -\n_________\n= الأصبهاني ١/ ٣٤٠، \"شرح الهداية\" للمهدوي ١/ ٢٤٢، \"شرح طيبة النشر\" لابن الجزري (ص ٢١١)، \"إعراب القراءات السبع\" لابن خالويه ١/ ١٢٤.\n(١) قول الحسن أخرجه الطبري في \"جامع البيان\" ٤/ ١٩٥ نحوه.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٩٣.\n(٢) قول مجاهد أخرجه الطبري في \"جامع البيان\" ٤/ ١٩٥ عنه بمعناه.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٦/ ٨٨، \"التحرير والتنوير\" لابن عاشور ٣/ ١٨٣ - ١٨٤ ..\n(٣) قال أبو حيان في \"البحر المحيط\" ٣/ ١٣٥: ولا يستبعد ذلك من عقولهم.\n(٤) التخريج:\nلم أقف عليه من قول ابن عباس برواية باذان، لكن أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٢٨ نحوه من طريق سعيد بن جبير عنه.\n(٥) لم أقف على قول الحسن، لكن أخرج الطبري في \"جامع البيان\" ٤/ ١٩٥ عن قتادة قوله: ذكر لنا ... فذكر نحوه.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٤.\n(٦) انظر قوله في \"تفسيره\" ١/ ٣١٩ مختصرًا.","vol":"9","page":505},{"text":"مع أبي بكر الصديق (١) ﵁ إلى يهود بني قينقاع يدعوهم إلى الإسلام وإلى (٢) إقامة الصلاة، وإيتاء الزكاة، وأن يقرضوا الله قرضًا حسنا.\nفدخل أبو بكر ﵁ ذات يوم مدراسهم (٣) فوجد ناسًا كثيرًا (من اليهود) (٤) قد اجتمعوا إلى رجل منهم يقال له: فنحاص بن عازورا وكان من علمائهم، ومعه حبر آخر يقال له: أشيع.\nفقال أبو بكر ﵁ لفنحاص: اتق الله وأسلم، فوالله إنك لتعلم أن محمدًا رسول الله قد جاءكم بالحق من عند الله، تجدونه مكتوبًا عندكم في التوراة والإنجيل، فامن وصدق وأقرض الله قرضًا حسنا يدخلك الجنة، ويضاعف لك الثواب.\nفقال فنحاص: يا أبا بكر: تزعم أن ربنا يستقرض منا (٥) أموالنا، وما يستقرض إلا الفقير من الغني، فإن كان ما تقول حقًّا فإن الله إذا لفقير، ونحن أغنياء، ولو كان غنيًّا ما أستقرضنا أموالنا، وإنه ينهاكم عن الربا ويعطينا، ولو كان غنيًّا بها أعطانا الربا.\n_________\n(١) من (س).\n(٢) من (ن).\n(٣) المدراس: البيت الذي يدرس فيه اليهود كتبهم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١١٣، \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٢٨١. (د ر س).\n(٤) من (ن).\n(٥) من (س).","vol":"9","page":506},{"text":"فغضب أبو بكر ﵁، وضرب وجه فنحاص ضربة شديدة وقال: والذي نفسي بيده لولا العهد الذي بيننا وبينكم لضربت عنقك يا عدو الله.\nفذهب فنحاص إلى رسول الله - ﷺ - فقال: يا محمد انظر إلى ما صنع بي صاحبك. فقال رسول الله - ﷺ - لأبي بكر: \"ما حملك على ما صنعت؟ \"، فقال: يا رسول الله: إن عدو الله قال قولًا عظيمًا، زعم أن الله فقير، وأنهم هم (١) الأغنياء فغضبت لله، وضربت وجهه.\nفجحد ذلك (٢) فنحاص، فأنزل الله -﷿- ردّا على فنحاص، وتصديقًا لأبي بكر: ﴿لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ﴾ (٣).\n_________\n(١) في (س)، (ن): عنه.\n(٢) من (ن).\n(٣) التخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ١٩٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٢٨ - ٨٢٩ من طريق ابن إسحاق، حدثني محمد بن أبي محمد، عن عكرمة أنه حدثه عن ابن عباس نحوه، وقد حسنه ابن حجر في \"فتح الباري\" ٨/ ٢٣١، وذكره ابن هشام في \"السيرة النبوية\" عن ابن إسحاق ٢/ ٥٥٨ ولم يجاوزه.\nوأخرج الطبري في \"جامع البيان\" ٤/ ١٩٥ من طريق أسباط عن السدي نحوه مختصرًا، وذكره الشوكاني في \"فتح القدير\" ١/ ٤٠٧ عن السدي.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٨٢ - ٢٨٣، وذكره ابن عادل الدمشقي في \"اللباب\" ٦/ ٨٨ عن عكرمة والسدي ومقاتل ومحمد بن إسحاق.","vol":"9","page":507},{"text":"﴿سَنَكْتُبُ مَا قَالُوا﴾ من الإفك على الله فنجازيهم به (١)، وقال مقاتل وأبو عبيدة: سنحفظ عليهم (٢). وقال الكلبي: سنوجب عليهم في الآخرة جزاء ما قالوا في الدنيا.\nوقال الواقدي: سنأمر الحفظة بالكتابة (٣)، نظيره ﴿وَإِنَّا لَهُ كَاتِبُونَ﴾ (٤) (٥) ﴿وَقَتْلَهُمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ﴾ قرأ حمزة والأعرج والأعمش (سَيُكتَبُ ما قالوا) (٦) بياء مضمومة، وَ﴿قَتْلَهُمُ﴾ برفع\n_________\n(١) من (س)، (ن).\n(٢) انظر قول أبي عبيدة في \"مجاز القرآن\" له ١/ ١١٠.\n(٣) انظر \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٤، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٨٣، \"فتح القدير\" للشوكاني ١/ ٤٠٦.\n(٤) الأنبياء: ٩٤.\n(٥) قال الشوكاني في \"فتح القدير\" ١/ ٤٠٦: والمراد الوعيد لهم وأن ذلك لا يفوت على الله، بل هو معد لهم ليوم الجزاء.\nوانظر \"التحرير والتنوير\" لابن عاشور ٣/ ١٨٣ - ١٨٤، مرتبة الكتابة من مراتب القدر التي أجمع أهل السنة على إثباتها.\nقال ابن القيم في \"شفاء العليل\" (ص ٨٥): أجمع الصحابة والتابعون وجميع أهل السنة والحديث أن كل كائن إلى يوم القيامة فهو مكتوب في أم الكتاب.\nوقال أبو حيان في \"البحر المحيط\" لأبي حيان ٣/ ١٣٦: الظاهر إجراء الكتابة على أنها حقيقية، قال بذلك كثير من العلماء وأنها تكتب الأعمال في صحف ... انتهى مختصرًا.\nوانظر: \"الوسيط\" للواحدي ١/ ٥٢٨، \"الإبانة\" لابن بطة ٢/ ٩، \"العقيدة الواسطية\" لابن تيمية شرح الفوزان (ص ١٦٤)، \"المحرز الوجيز\" لابن عطية ٣/ ٣٠٨، \"شرح العقيدة الطحاوية\" لابن أبي العز ٢/ ٣٤٤، ٣٤٨.\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"9","page":508},{"text":"اللام، و﴿يَقولُ﴾ بالياء (١) اعتبارًا بقراءة عبد الله (٢): ﴿وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ﴾. أي: النار، والنار: اسم جامع للملتهبة منها وغير الملتهبة، والحريق اسم للملتهبة منها، وهي بمعنى: المحرق كما يقال: عذاب أليم وضرب وجيع (٣).\n_________\n(١) في \"إعراب القرآن\" للنحاس ١/ ٤٢٣، الأعمش وحمزة.\nوانظر: \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٤٠، \"الحجة\" لابن خالويه (ص ١١٧)، \"شرح الهداية\" للمهدوي ١/ ٢٤٢: \"إعراب القراءات السبع\" لابن خالويه ١/ ١٢٤.\n(٢) في \"إعراب القرآن\" للنحاس ١/ ٤٢٣، ابن مسعود.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٤.\n(٣) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ١١٠، \"معاني القرآن\" للزجاج ١/ ٤٩٤، \"التبيان\" للطوسي ٣/ ٦٦.","vol":"9","page":509},{"text":"<span data-type=\"title\" id=toc-841>١٨٢ </span>- قوله -﷿-: ﴿ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ (١٨٢)﴾\nفيعذب بغير ذنب.\n\n<span data-type=\"title\" id=toc-842>١٨٣ </span>- قوله -﷿-: ﴿الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا﴾ الآية.\nقال الكلبي: نزلت في كعب بن الأشرف، ومالك بن الصيف، ووهب بن يهوذا وزيد بن التابوه (١)، وفنحاص بن عازورا، وحيي بن أخطب، أتوا النبي - ﷺ -، فقالوا: يا محمد تزعم أن الله بعثك إلينا رسولا، وأنزل عليك كتابًا، كان الله قد عهد إلينا في التوراة: أن لا نؤمن لرسول يزعم أنه جاء من عند الله، حتى يأتينا بقربان تأكله النار، فمان جئتنا به صدقناك، فأنزل الله -﷿-: ﴿الَّذِينَ قَالُوا﴾ (٢) يعني: وسمع الله الذين قالوا، ومحل ﴿الَّذِينَ﴾: خفض ردًّا على ﴿الَّذِينَ﴾ الأول (٣).\n﴿إِنَّ اللَّهَ عَهِدَ إِلَيْنَا﴾ أي: أمرنا وأوصانا في كتبه على ألسنة رسله\n_________\n(١) في (س): (التابوت).\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٩٥ عن الكلبي، والكلبي متهم لم يسنده ممن سمع.\n(٣) ورد في الهامش من الأصل قوله: قال الزجاج: ﴿الَّذِينَ﴾ نعت للعبيد، وقال غيره: يجوز أن تكون رفعًا بالابتداء، ويجوز أن تكون بدلًا من ﴿الَّذِينَ﴾ في قوله: ﴿لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا﴾ \"مطالع\". انتهى.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٩٤ نحوه، \"إعراب القرآن\" للنحاس ١/ ٤٢٣.\nقال ابن عطية في \"المحرر الوجيز\" ٣/ ٣٠٩: وهذا مفسد للمعنى والوصف.","vol":"9","page":510},{"text":"﴿إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ﴾، أي، أن لا نصدق رسولا يزعم أنه جاء من عند الله، ﴿حَتَّى يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ﴾ فيكون ذلك دليلًا على صدقه.\nوالقربان: كل ما يتقرب به العبد إلى الله من نسيكة وصدقة وعمل صالح، وهو فُعلان من القربة، مثل الرفعان، من الرفع، والغنيان من الغنى، ويكون أسمًا ومصدرًّا، فمثال الاسم: السلطان والبرهان، ومثال المصدر: العدوان والخسران (١).\nوكان عيسى بن عمر يقرأ: (بقُرُبان): بضم القاف والراء (٢)، كما قيل في جمع ظلمة ظلمات، وفي جمع حجرة: حجرات (٣).\nقال المفسرون: كانت القرابين، والغنائم لا تحل لبني إسرائيل، وكانوا إذا قربوا قربانًا أو غنموا غنيمة، فتقبل منهم، جاءت نار بيضاء من السماء لا دخان فيها، ولها دوي وحفيف فتأكل ذلك القربان، وتلك الغنيمة، فتحرقها، فيكون ذلك علامة القبول، وإذا لم تقبل بقي على حاله (٤).\n_________\n(١) انظر: \"الوسيط\" للواحدي ١/ ٥٢٩، \"جامع البيان\" للطبري ٤/ ١٩٧.\n(٢) انظر: \"المحتسب\" لابن جني ١/ ٢٧٧، \"اللباب\" لابن عادل الدمشقي ٦/ ٩٣.\n(٣) هي قراءة شاذة لتعذر فعلان في الكلام كما قال ابن جني في \"المحتسب\" ١/ ٢٧٧.\nوانظر: \"إعراب القرآن\" للنحاس ١/ ٤٢٤، \"إعراب القراءات الشواذ\" للعكبري ١/ ١٦١، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٣).\n(٤) هو قول ابن عباس والضحاك كما في \"جامع البيان\" للطبري ٤/ ١٩٧، والحسن البصري كما في \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٣١.","vol":"9","page":511},{"text":"قال عطاء: كانت بنو إسرائيل يذبحون لله تعالى فيأخذون الثروب (١)، وأطايب اللحم فيضعونها في وسط البيت، والسقف مكشوف، فيقوم النبي في البيت ويناجي ربه، وبنو إسرائيل خارجون حول البيت، فينزل الله نارًا تأخذ ذلك القربان، فيخر النبي ساجدًا، فيوصي الله إليه بما يشاء (٢).\nوقال السدي: إن الله أمر بني إسرائيل في التوراة: من جاءكم من أحد يزعم أنه رسول فلا تصدقوه، حتى يأتيكم بقربان تأكله النار، حتى يأتيكم المسيح ومحمد، فإذا أتياكم فامنوا بهما، فإنهما يأتيان بغير قربان (٣).\nقال الله تعالى إقامة للحجة عليهم: ﴿قُل﴾ يا محمد، ﴿قَدْ جَاءَكُمْ﴾ يا معشر اليهود، ﴿رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ﴾ من القربان، ﴿فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ﴾ يعني: زكريا -﵇-، وأراد بذلك أسلافهم، فخاطبهم بذلك، لأنهم رضوا بفعل أسلافهم، ومعنى\n_________\n(١) الثروب: الشحم الرقيق الذي يغشى الكرش والأمعاء.\nانظر: \"لسان العرب\" لابن منظور ١/ ٢٣٤، (ثرب)، \"ترتيب القاموس\" للزاوي ١/ ٤٠٠ (ثرب).\n(٢) في \"غرائب القرآن\" للنيسابوري ٤/ ١٥٥، \"لباب التأويل\" للخازن ١/ ٤٦٠ عن عطاء، وفي \"الدر المنثور\" للسيوطي ٢/ ١٨٧ عن ابن جريح وابن عباس.\n(٣) ذكره الواحدي في \"الوسيط\" ١/ ٥٢٨، وفي \"أسباب النزول\" (ص ١٣٨)، والنيسابوري في \"غرائب القرآن\" ٤/ ١٥٥، والرازي في \"مفاتيح الغيب\" ٩/ ١٢١ عن السدي نحوه.","vol":"9","page":512},{"text":"الآية: تكذيبهم يا محمد إياك مع علمهم بصدقك كقتل آبائهم الأنبياء مع الإتيان بالقربان والمعجزات (١) (٢).\nثم قال معزيا لنبيه - ﷺ -:\n\n<span data-type=\"title\" id=toc-843>١٨٤ </span>- قوله -﷿-: ﴿فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جَاءُوا بِالْبَيِّنَاتِ وَالزُّبُرِ﴾\nأي: الكتب المزبورة، بمعنى المكتوبة، وأصلها: من زبرت، أي: كتبت، واحدها: زبور، مثل: رسول ورسل، وكل كتاب فهو زبور (٣).\nقال أمرؤ القيس:\nلمن طلل أبصرته فشجاني ... كخط زبور في عسيب يماني (٤)\nوقال بعضهم: هو الكتاب الحسن، حكاه المفضل وأنشد:\nعرفت الديار كخط الدوي ... يزبره الكاتب الحميري (٥)\n_________\n(١) من (س)، (ن).\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ١٩٧، \"غرائب القرآن\" للنيسابوري ٤/ ١٥٥، \"معاني القرآن\" للزجاج ١/ ٤٩٥، \"إعراب القرآن\" للنحاس ١/ ٣٨٣.\n(٣) انظر: \"ترتيب القاموس\" للزاوي ٢/ ٤٣٠ (زبر)، \"لسان العرب\" لابن منظور ٤/ ٣١٥ (زبر)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٣/ ١٠٢٢ - ١٠٢٣.\n(٤) انظر البيت في \"ديوانه\" (٨٥)، \"البحر المحيط\" لأبي حيان ٣/ ١٣٥، \"جامع البيان\" للطبري ٤/ ١٩٨، \"الزاهر\" للأنباري ١/ ١٦٩.\n(٥) عزاه لعباس الخليل في \"العين\" ٨/ ٩٤، وعزاه لأبي ذؤيب، الأزهري في \"تهذيب اللغة\" ١٤/ ١٧٢ (دوى)، وابن منظور في \"لسان العرب\" ٢/ ١٤٦٤ (دوى)، وفي \"العين\"، و\"لسان العرب\" (يحبره)، وفي \"تهذيب اللغة\" (يذبره) بدل (يزبره).\nوانظر \"معاني القرآن\" للزجاج ١/ ٤٩٥، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٥٩.","vol":"9","page":513},{"text":"وقرأ ابن عامر: ﴿وَبالزُّبُرِ﴾ بزيادة الباء (١)، وكذلك هو في مصاحفهم (٢).\nوقال عكرمة، ومقاتل، والواقدي، يعني بالزبر: أحاديث من كان قبلهم (٣).\nنظيرها في سورة الحج (٤).\n﴿وَالْكِتَابِ الْمُنِيرِ﴾ الواضح المبين المضيء (٥).\n_________\n(١) في \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٦، ابن عامر.\nوانظر: \"الوسيط\" للواحدي ١/ ٥٢٩، \"الكشاف\" للزمخشري ١/ ٦٦٩، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٤٠.\n(٢) قال القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٩٦: وكذلك هو في مصاحف أهل الشام.\nوانظر: \"جامع البيان\" للطبري ٤/ ١٩٩.\nقال ابن عاشور في \"التحرير والتنوير\" ٣/ ١٨٧: ويوشك أن تكون هذِه الرواية لهشام عن ابن عامر شاذة في هذِه الآية.\n(٣) انظر قول مقاتل في \"تفسيره\" ١/ ٣٢٠ نحوه، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ١/ ١٠٢٤، \"فتح القدير\" للشوكاني ١/ ٤٠٧.\n(٤) قال تعالى: ﴿وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ﴾ الآية (٤٢).\n(٥) انظر: \"جامع البيان\" للطبري ٤/ ١٩٨، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٧ - ٢٩٦، \"فتح القدير\" للشوكاني ١/ ٤٠٦.","vol":"9","page":514},{"text":"<span data-type=\"title\" id=toc-844>١٨٥ </span>- قوله -﷿-: ﴿كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ﴾\nقراءة العامة بالإضافة (١)، وقرأ الأعمش (ذائقةَ الموت) نصبًا، وقال: لأنها لم تذق بعد (٢).\nوقال أمية بن أبي الصلت (٣):\nمن لم يمت عبطة يمت هرمًا ... للموت كأس والمرء ذائقها (٤).\n[٩٦٥] أخبرنا أبو نعيم عبد الملك بن الحسن المرجاني (٥)، ثنا أبو\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٧، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٨٤، \"فتح القدير\" للشوكاني ١/ ٤٠٨.\n(٢) انظر: \"الكشاف\" للزمخشري ١/ ٦٦٩، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٧، \"اللباب\" لابن عادل الدمشقي ٦/ ٩٧.\n(٣) أمية بن أبي الصلت الثقفي قال عنه النبي - ﷺ -: \"آمن شعره وكفر قلبه\".\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ١٧/ ٣٠٣، \"خزانة الأدب\" للبغدادي ٣/ ٤٧.\n(٤) انظر البيت في \"ديوان أمية\" (٤٠)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٢٩٧، \"لسان العرب\" لابن منظور ٧/ ٣٤٧ (عبط)، \"مجاز القرآن\" لأبي عبيدة ١/ ١١١، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٣/ ١٠٢٧، \"فتح القدير\" للشوكاني ١/ ٤٠٨.\nومات عبطة: أي شابًّا صحيحًا.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ٤١٠ (عبط).\n(٥) أبو نعيم عبد الملك بن الحسن المرجاني المحدث ابن المحدث والثقة ابن الثقة.\nانظر: \"المنتخب\" لعبد بن حميد (ص ٣٢٦)، \"سير أعلام النبلاء\" للذهبي ١٧/ ٧١.","vol":"9","page":515},{"text":"بكر محمد بن عبدك الشعراني (١)، ثنا أبو بكر محمد بن عيسى بن يزيد (٢)، ثنا إسحاق بن محمد (٣)، ثنا محمد بن جعفر بن أبي كثير (٤)، عن سمي (٥)، عن أبي صالح (٦)، عن أبي هريرة (٧) - ﵁ - قال: قال رسول الله - ﷺ -: \"لما خلق الله -﷿- آدم اشتكت الأرض إلى ربها لما أخذ منها، فوعدها أن يرد فيها ما أخذ منها، فما من أحد إلا يدفن في التوبة التي خلق منها\" (٨).\nورأى أبو هريرة قبرًا جديدًا فقال: سبحان الله هذا العبد كيف سيق إلى تربته التي خلق منها (٩).\n_________\n(١) لم أجده.\n(٢) اليمامي أبو بكر الطرسوسي، يخطئ كثيرًا، وعده بن عدي في عداد من يسرق الحديث.\n(٣) ابن إسماعيل الفروي، صدوق، كفء ساء حفظه.\n(٤) ثقة.\n(٥) مولى أبي بكر بن عبد الرحمن بن الحارث المخزومي، ثقة.\n(٦) ذكوان أبو صالح السمان الزيات المدني، ثقة، ثبت.\n(٧) الصحابي المشهور.\n(٨) [٩٦٥] الحكم على الإسناد:\nضعيف؛ لأجل محمد بن عيسى، وفيه من لم أجده.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٢/ ١٤٥ دون سند.\n(٩) لم أجد من ذكره.\nقال الشنقيطي في \"أضواء البيان\" ٤/ ٢٤ - ٢٥: والتحقيق أن معنى خلقه الناس من تراب: أنه خلق أباهم آدم منها ... ولما خلق أباهم من تراب، وكانوا تبعا له في =","vol":"9","page":516},{"text":"(قوله تعالى) (١) ﴿وإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ﴾، أي (٢): توفون جزاء أعمالكم يوم القيامة: إن خيرا فخير، وإن شرا فشر (٣).\n﴿فَمَنْ زُحْزِحَ﴾ نحي وأزيل (٤)، ﴿عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ﴾ ظفر بما يرجو ونجا مما يخاف، ﴿وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُور﴾ يعني: منفعة ومتعة كالفأس والقدر والقصعة، ثم تزول ولا تبقى، قاله أكثر المفسرين (٥).\nوقال عبد الرحمن بن سابط: كزاد الراعي (٦)، وقال الحسن: كخضرة النبات ولعب البنات لا حاصل له (٧) (٨).\n_________\n= الخلق، صدق عليهم أنهم خلقوا من تراب، ثم رد ما قيل من أن النطفة إذا وقعت في الرحم أنطلق الملك الموكل بالرحم فأخذ من تراب المكان الذي يدفن فيه فيذره على النطفة، فقال: فهو خلف التحقيق، انتهى بتصرف.\n(١) من (س).\n(٢) من (س).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣٠٢، \"التحرير والتنوير\" لابن عاشور ٣/ ١٨٧ - ١٨٩.\n(٤) انظر: \"لسان العرب\" لابن منظور ٢/ ٤٦٨ (زحح)، \"معاني القرآن\" للزجاج ١/ ٤٩٥، \"فتح القدير\" للشوكاني ١/ ٤٠٨ - ٤٠٩.\n(٥) انظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٨٧، \"فتح القدير\" للشوكاني ١/ ٤٠٨.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣٠٢، \"اللباب\" لابن عادل الدمشقي ٦/ ٩٩.\n(٧) انظر قوله في \"الوسيط\" للوا حدي ١/ ٥٣٠، \"اللباب\" لابن عادل الدمشقي ٦/ ٩٩.\n(٨) انظر \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ١/ ١٠٢٨، \"البحر المحيط\" لأبي حيان ٣/ ١٤٠.","vol":"9","page":517},{"text":"وقال قتادة: هي متاع متروكة يوشك أن يضمحل بأهلها، فخذوا من هذا المتاع بطاعة الله تعالى ما استطعتم (١). والغرور: الباطل (٢)، نظيرها في سورة (٣) الحديد (٤).\n[٩٦٦] أخبرنا الحسين بن محمد بن الحسين بن عبد الله (٥)، بقراءتي عليه، ثنا أحمد بن جعفر بن حمدان (٦)، ثنا محمد بن إسحاق المسوحي (٧)، ثنا سهل بن عثمان (٨)، ثنا زياد (٩)، عن ليث (١٠)، عن طلحة (١١)، عن خيثمة (١٢)، عن عبد الله بن عمرو (١٣)\n_________\n(١) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٣٣ عن قتادة نحوه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٣٠٢.\n(٢) انظر: \"لسان العرب\" لابن منظور ٥/ ١٢ (غرر)، \"ترتيب القاموس\" للزاوي ٣/ ٣٨٠ (غرر).\n(٣) من (ن).\n(٤) قوله تعالى: ﴿حَتَّى جَاءَ أَمْرُ اللَّهِ وَغَرَّكُمْ بِاللَّهِ الْغَرُورُ﴾ الآية (١٤).\nوانظر: \"البحر المحيط\" لأبي حيان ٣/ ١٤٠، \"تهذيب اللغة\" للأزهري ١٦/ ٦٧، ٨٨.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) أبو بكر القطيعي الإمام: ثقة، اختلط في آخر عمره.\n(٧) قال ابن أبي حاتم: كتبت عنه، وهو صدوق.\n(٨) الكندي الحافظ، صدوق، له غرائب.\n(٩) ابن عبد الله البكائي، صدوق ثبت في المغازي.\n(١٠) ابن أبي سليم، صدوق اختلط أخيرًا، ولم يتميز حديثه فترك.\n(١١) ابن مصرف أبو محمد الكوفي اليامي، ثقة، قارئ، فاضل.\n(١٢) ابن عبد الرحمن الجعفي الكوفي، تابعي ثمَة، وكان يرسل.\n(١٣) الصحابي المشهور.","vol":"9","page":518},{"text":"- ﵄ -، عن النبي - ﷺ - قال (١): \"من سره أن يزحزح عن النار، وأن يدخل الجنة، فلتأته منيته وهو يشهد أن لا إله إلا الله وأن محمدًا رسول الله، ويأتي إلى الناس ما يحب أن يؤتى إليه\" (٢).\n[٩٦٧] وأخبرني الحسين بن محمد بن الحسين (بن فنجويه) (٣) (٤)، ثنا محمد بن الحسن بن بشر (٥)، ثنا أحمد بن الحسين بن هارون\n_________\n(١) من (س)، (ن).\n(٢) [٩٦٦] الحكم على الإسناد:\nحسن، وأصل الحديث صحيح من غير هذا الوجه.\nالتخريج:\nأخرج الطبراني في \"المعجم الأوسط\" ٥/ ٨٤ (٤٧٤١)، وأبو نعيم في \"حلية الأولياء\" ٤/ ١٢٢ من طريق سهل بن عثمان به مثله.\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ١٨٦: وفيه ليث بن أبي سليم وهو مدلس، وبقية رجاله ثقات. وقال أبو نعيم: غريب من حديث طلحة وخيثمة، لم يروه متصلًا مجودًا إلا سهل بن عثمان، وأصل الحديث صحيح. رواه الإمام مسلم في كتاب الإمارة، باب وجوب الوفاء ببيعة الخلفاء، الأول فالأول، وابن ماجه في كتاب الفتن، باب ما يكون من الفتن (٣٩٥٦) من طريق عبد الرحمن بن عبد رب الكعبة، قال: دخلت المسجد فإذا عبد الله بن عمرو بن العاص ﵄ جالسًا في ظل الكعبة .. فذكر خبرًا طويلًا، إلى أن قال: \"فمن أحب أن يزحزح عن النار ويدخل الجنة فلتأته منيته وهو يؤمن بالله واليوم الآخر، وليأت إلى الناس الذي يحب أن يؤتى إليه\".\nقال الشيخ الألباني في \"صحيح سنن ابن ماجه\" ٢/ ٣٥٣ (٣١٩٥)، \"سلسلة الأحاديث الصحيحة\" ١/ ٤٨٤ (٢٤١): صحيح.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) من (ن).\n(٥) لم يُذكر بجرح أو تعديل.","vol":"9","page":519},{"text":"الصباحي (١)، حدثني سعيد بن يحيى بن سعيد الأموي (٢)، حدثني أبي (٣)، عن محمد بن عمرو (٤)، ثنا أبو سلمة (٥)، عن أبي هريرة ﵁ قال: قال رسول الله - ﷺ -: \"موضع سوط في الجنة خير من الدنيا وما فيها، فاقرءوا إن شئتم: ﴿فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ﴾ (٦).\n_________\n(١) لم أجده.\n(٢) ثقة ربما أخطأ.\n(٣) يحيى بن سعيد بن أبان الأموي، صدوق يغرب.\n(٤) ابن علقمة الليثي، صدوق له أوهام.\n(٥) أبو سلمة بن عبد الرحمن بن عوف الزهريّ المدني، ثقة مكثر.\n(٦) [٩٦٧] الحكم على الإسناد:\nفيه محمد بن الحسن بن بشر، لم يُذكر بجرح أو تعديل، وفيه من لم أجده، وهو صحيح لغيره بشواهده.\nالتخريج:\nأخرج الدارمي في \"المسند\" ٣/ ١٨٦١، وابن أبي شيبة في \"المصنف\" ١٢/ ٦٦ (٣٤٩٧٠)، وأحمد في \"المسند\" ٢/ ٤٣٨ (٩٦٥١)، والترمذي في أبواب التفسير، باب ومن سورة آل عمران (٣٠١٣) والطبري في \"جامع البيان\" ٤/ ٢٠٠، الحاكم في \"المستدرك\" ٢/ ٣٢٧، وصححه ووافقه الذهبي من طرق عن محمد بن عمرو به بروايات مطولة ومختصرة.\nقال الترمذي: هذا حديث حسن صحيح، \"سنن الترمذي\" (٢٤١١).\nوقال الشيخ الألباني في \"سلسلة الأحاديث الصحيحة\" ٤/ ٦٢٦: حسن صحيح.\nوله شاهد من حديث أنس بن مالك مرفوعًا نحوه وفيه زيادة عند أحمد في \"المسند\" ٣/ ١٤١ (١٢٤٣٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٦١ (٤٦٠١). =","vol":"9","page":520},{"text":"<span data-type=\"title\" id=toc-845>١٨٦ </span>- قوله -﷿-: ﴿لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنْفُسِكُمْ﴾ الآية.\nقال عكرمة، ومقاتل، والكلبي، وابن جريج، نزلت هذِه الآية في أبي بكر وفنحاص، وذلك أن النبي - ﷺ - بعث أبا بكر الصديق ﵁ إلى فنحاص بن عازورا سيد بني قينقاع، ليستمده، وكتب إليه كتابًا، وقال لأبي بكر: \"لا تفتاتن (١) عليَّ بشيء حتى ترجع\".\nفجاء أبو بكر ﵁ وهو متوشح بالسيف فأعطاه الكتاب، فلما قرأه قال: قد احتاج ربكم إلى أن نمده، فهم أبو بكر أن يضربه بالسيف، ثم ذكر قول النبي - ﷺ -: \"لا تفتاتن عليَّ بشيء حتى ترجع\"، فكف، فنزلت هذِه الآية (٢).\nوقال الزهريّ: نزلت في كعب بن الأشرف: وذلك أنه كان يهجو النبي - ﷺ - ويسب المسلمين، ويحرض المشركين على النبي - ﷺ -\n_________\n= قال الشيخ الألباني: سنده صحيح على شرط الشيخين.\nوللوقوف على شواهد الحديث ينظر: \"سلسلة الأحاديث الصحيحة\" للألباني ٤/ ٦٢٦ - ٦٢٨، \"المسند الجامع\" ١٨/ ٤٨٢ (١٥٣٠٩)، \"المسند\" للحميدي ٢/ ٤١٥.\n(١) افتات عليك: كل من أحدث دونك شيئًا ومضى عليه ولم يستشرك.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٧٧، \"أساس البلاغة\" للزمخشري (ص ٣٦٠).\n(٢) ذكر البغوي في \"معالم التنزيل\" ٢/ ١٤٦ عن عكرمة ومقاتل والكلبي وابن جريج مثله.\nوانظر: \"جامع البيان\" للطبري ٤/ ٢٠٠، \"العجاب في بيان الأسباب\" لابن حجر ٢/ ٨٠٥.","vol":"9","page":521},{"text":"وأصحابه في شعره، ويتشبب (١) بنساء المسلمين حتى آذاهم.\nفقال النبي - ﷺ -: \"من لي بابن الأشرف؟ \"\nفقال محمد بن مسلمة الأنصاري: أنا لك به يا رسول الله، أنا أقتله، قال: \"فافعل إن قدرت على ذلك\"، فرجع محمد بن مسلمة فمكث ثلاثًا لا يأكل ولا يشرب إلا ما يعلق (٢) نفسه. فذكر ذلك لرسول الله - ﷺ - فدعاه فقال له: \"لم تركت الطعام والشراب؟ \" فقال: يا رسول الله، قلت قولًا، ولا أدري هل أفي به أم لا.\nقال: \"إنما عليك الجهد\"، قال: يا رسول الله، إنا لا بد لنا من أن نقول، قال: \"قولوا ما بدا لكم فأنتم في حل من ذلك\".\nفاجتمع في قتله: محمد بن مسلمة، وسلكان بن سلامة أبو نائلة، وكان أخا كعب من الرضاعة، وعباد بن بشر بن وقش، والحارث بن أوس بن معاذ، وأبو عبس بن جبر فمشى معهم رسول الله - ﷺ - إلى بقيع الغرقد (٣)،\n_________\n(١) تشبب الشعر: ترقيق أوله بذكر النساء، وشبب بالمرأة قال فيها الغزل.\nانظر: \"لسان العرب\" لابن منظور ١/ ٤٨١ (شبب)، \"ترتيب القاموس \"للزاوي ٢/ ٦٦٣ (شبب).\n(٢) العلقة -بالضم- كل ما يتبلغ به من العيش كان لم يكن تامًا.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٦٢ (علق)، \"ترتيب القاموس\" للزاوي ٣/ ٢٩٦ (علق).\n(٣) بقيع الغرقد: مقبرة أهل المدينة، والغرقد: كبار العوسج.\nانظر: \"معجم البلدان\" لياقوت ١/ ٤٧٣، \"معجم ما استعجم\" للبكري (ص ٢٦٥).","vol":"9","page":522},{"text":"ثم وجههم وقال (١): \"انطلقوا على اسم الله، اللهم أعنهم\" ثم رجع رسول الله - ﷺ - وذلك في ليلة مقمرة، فأقبلوا حتى انتهوا إلى حصنه، فقوموا أبا نائلة، فجاء فتحدث معه ساعة، وتناشدا الشعر، وكان أبو نائلة يقول الشعر، ثم قال: ويحك يا ابن الأشرف إني أتيتك لحاجة أريد ذكرها لك، فاكتمها عليَّ.\nقال: أفعل، قال: كان قدوم هذا الرجل (بلادنا بلاء) (٢): عادتنا العرب، ورمونا عن قوس واحدة، وانقطعت بنا السبل، حتى ضاعت العيال، وجهدت الأنفس.\nفقال كعب بن الأشرف: أما (٣) والله لقد كنت أخبرتك يا ابن سلامة أن الأمر سيصير إلى هذا.\nفقال أبو نائلة: إن معي أصحابًا أردنا أن تبيعنا من طعامك ونرهنك (٤) ونوثق (لك ونحسن) (٥) إليك في ذلك.\nقال: ترهنوني أبناءكم، قال: إنا نستحيي (٦) أن نُعَيَّر أبناءنا (٧)\n_________\n(١) في الأصل: وقالوا، والمثبت من (س)، (ن).\n(٢) مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) من (س)، (ن).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"9","page":523},{"text":"فيقال: هذا (١) رهينة وسق (٢)، هذِه رهينة وسقين.\nقال (٣): ترهنوني نساءكم، قال: أنت (أجمل الناس) (٤) فلا نأمنك، وأي امرأة تمتنع منك لجمالك، ولكنا (نرهنك الحلقة (٥» (٦) يعني: السلاح (٧)، وقد علمت حاجتنا اليوم إلى السلاح.\nفقال: نعم، ائتوني بسلاحكم، وأراد أبو نائلة أن لا ينكر السلاح إذا رآه، فرجع أبو نائلة إلى أصحابه فأخبرهم خبره، فأقبلوا حتى انتهوا إلى حصنه، فهتف به أبو نائلة -وكان حديث عهد بعرس- فوثب في ملحفته، وأخذت امرأته بناحيتها وقالت: إنك رجل محارب، وإن صاحب الحرب لا ينزل في مثل هذِه الساعة.\nفقال: إن هؤلاء لو وجدوني نائمًا ما أيقظوني، وإنه أبو نائلة أخي. قالت: فكلمهم من فوق الحصن، فأبى عليها، ونزل إليهم، فتحدث معهم ساعة، ثم قالوا له: يا ابن الأشرف هل لك أن تتماشى إلى\n_________\n(١) مطموس في الأصل، والمثبت من (س)، (ن).\n(٢) الوسق -بالفتح -وهو مكيلة معلومة، وهو ستون صاعًا بصاع النبي - ﷺ -.\nانظر: \"تاج العروس\" للزبيدي ١٣/ ٤٨٢ (وسق).\n(٣) مطموس في الأصل، والمثبت من (س)، (ن).\n(٤) مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) الحلقة: اسم لجملة السلاح والدروع وما شابهها.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٢٩٢ (حلق)، \"المحكم\" لابن سيده ٣/ ٤ (حلق).\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"9","page":524},{"text":"شعب العجوز (١) فنتحدث فيه بقية ليلتنا هذِه (٢)؟ قال: إن شئتم.\nفخرجوا يتماشون، فمشوا ساعة، ثم إن أبا نائلة شام يده من فودي (٣) (٤) رأسه ثم شم يده فقال: ما رأيت كالليلة طيب عروس قط، قال: إنه طيب أم فلان يعني: امرأته.\nثم مشى ساعة، ثم عاد لمثلها حتى اطمأن، ثم مشى ساعة فعاد لمثلها، ثم أخذ بفودي رأسه حتى استمكن، ثم قال: اضربوا عدو الله، فاختلفت عليه سيوفهم، فلم تغن شيئًا.\nقال محمد بن مسلمة: فذكرت مغولًا (٥) في سيفي فأخذته وقد صاح عدو الله صيحة، لم يبق حولنا حصن إلا وقد أوقدت (عليه نار) (٦). قال: فوضعته في ثندوته (٧) (٨)، وتحاملت عليه حتى بلغ\n_________\n(١) شعب العجوز: بظاهر المدينة قتل عنده كعب بن الأشرف اليهودي.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٣٤٧.\n(٢) من (س)، (ن).\n(٣) ورد في هامش (س) قوله فود: أي: جانب الوجه.\n(٤) الفود: ناحية الرأس وهما فودان.\nانظر: \"تاج العروس\" للزبيدي ٥/ ١٧١ (فود)، \"المحيط في اللغة\" لإسماعيل بن عباد ٩/ ٣٦٦ (فود).\n(٥) المِغول -بالكسر- السكين التي تكون في السوط.\nانظر: \"ترتيب القاموس\" للزاوي ٣/ ٣٤٨ (غول)، \"لسان العرب\" لابن منظور ١١/ ٥١٠ (غول).\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) مطموس في الأصل، والمثبت من (س)، (ن).\n(٨) جاء في هامش (س) ثندوة، أي: ثدي الرجل. انتهى، والسياق خلاف ذلك، =","vol":"9","page":525},{"text":"عانته، ووقع عدو الله.\nوقد أصيب الحارث بن أوس بجرح في رأسه، أصابته بعض (١) أسيافنا، قال: فخرجنا وقد أبطأ علينا صاحبنا الحارث، ونزفه الدم، فوقفنا له ساعة، ثم أتانا يتبع اثارنا فاحتملناه، فجئنا به رسول الله - ﷺ - آخر الليل، وهو قائم يصلي، فسلمنا عليه فخرج إلينا، فأخبرناه بقتل كعب بن الأشرف، وجئنا برأسه إليه، وتفل على جرح صاحبنا فبرأ، ورجعنا إلى أهلنا، فأصبحنا وقد خافت يهود قينقاع بوقعتنا لعدو الله.\nفقال رسول الله - ﷺ -: \"من ظفرتم به من رجال اليهود فاقتلوه\"، فوثب محيصة بن مسعود (٢) على ابن سنينه (٣) رجل من تجار يهود كان يلابسهم (٤). ويبايعهم فقتله، وكان حويصة (٥) بن مسعود إذ ذاك\n_________\n= والثنة: ما بين السيرة والعانة. \"تاج العروس\" للزبيدي ١٨/ ١٥٠٠ (ثن)، \"المحيط في اللغة\" لإسماعيل بن عباد ١٠/ ١٢٩ (ثن).\n(١) مطموس في الأصل، والمثبت من (س)، (ن).\n(٢) قال ابن هشام في \"السيرة النبوية\" ٣/ ٥٨: ويقال: محيصة بن مسعود بن الخزرج الأنصاري الأوسي أسلم قبل الهجرة، شهد أحدًا والخندق وما بعدهما.\nانظر: \"أسد الغابة\" لابن الأثير ٥/ ١١٤.\n(٣) قال ابن هشام في \"السيرة النبوية\" ٣/ ٥٨: ويقال: سبينه.\n(٤) الملابسة: الاختلاط والاجتماع.\nانظر: \"تاج العروس\" للزبيدي ٨/ ٤٥٧ (لبس)، \"المحيط في اللغة\" لإسماعيل بن عباد ٨/ ٣٢٩ (لبس).\n(٥) مطموس في الأصل، والمثبت من (س)، (ن).","vol":"9","page":526},{"text":"لم يسلم، وكان أسن من محيصة، فلما قتله جعل حويصة يضربه وهو يقول: يا عدو الله قتلته، أما والله لرب شحم في بطنك من ماله قال محيصة: والله لو أمرني بقتلك من أمرني بقتله لضربت عنقك، قال: فوالله إن كان لأول إسلام حويصة.\nفقال: لو أمرك محمد (١) بقتلي لقتلتني؟، قال (٢): نعم، فوالله إن دينا يبلغ بك هذا لعجب فأسلم حويصة، فأنزل الله -﷿-: في شأن كعب: ﴿لَتُبْلَوُنَّ﴾ (٣): لتختبرن، واللام للتأكيد، وفيه معنى\n_________\n(١) من (س)، (ن).\n(٢) من (س).\n(٣) التخريج:\nرواه عبد الرزاق في \"تفسير القرآن\" ١/ ١٤٢، والطبري في \"جامع البيان\" ٤/ ٢٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٣٤، من طرق عن الزهريّ أن الآية نزلت في كعب بن الأشرف بسبب هجائه النبي - ﷺ - وتشبيبه بنساء المسلمين .. مطولًا ومختصرًا، وإسناده مرسل.\nوانظر: \"العجاب في بيان الأسباب\" لابن حجر ٢/ ٨١٠، ورواه أبو داود في كتاب الخراج، باب كيف كان إخراج اليهود من المدينة (٣٠٠٠)، والواحدي في \"الوسيط\" ١/ ٥٣٠، والبيهقي في \"دلائل النبوة\" ٣/ ١٩٦ عن الزهريّ، أخبرني عبد الرحمن بن عبد الله بن كعب بن مالك، عن أبيه أن كعب بن الأشرف ... فذكر نحوه .. إلا أن فيه أن النبي - ﷺ - أمر سعد بن معاذ أن يبعث رهطًا يقتلونه فبعث محمد بن مسلمة -وإسناده مرسل.\nانظر: \"تهذيب الكمال\" للمزي ١٠/ ٤٤٢ (٣٤٨٤)، \"مجمع الزوائد\" للهيثمي ٦/ ١٩٥ - ١٩٦، \"المعجم الكبير\" للطبراني ١٩/ ٧٦ (١٥٤).\nوأما قصة إسلام حويصة: فقد رواها أبو داود في كتاب الخراج والفيء، في باب كيف كان إخراج اليهود من المدينة (٣٠٠٢). =","vol":"9","page":527},{"text":"القسم، فالنون تأكيد القسم (١).\n﴿فِي أَمْوَالِكُمْ﴾ بالجوائح والعاهات والخسران والنقصان، ﴿وَأَنْفُسِكُمْ﴾ بالأمراض، وقيل: مصائب الأقارب والعشائر (٢). وقال عطاء: هم المهاجرون، أخذ المشركون أموالهم وباعوا رباعهم (٣)، وخذلوهم وعذبوهم (٤).\nوقال الحسن: هو ما فرض الله (٥) عليهم في أموالهم وأنفسهم من\n_________\n= وابن هشام في \"السيرة النبوية\" ٣/ ٥٨، والبيهقي في \"دلائل النبوة\" ٣/ ٢٠٠ من طرق عن مولى لزيد بن ثابت قال: حدثتني ابنة محيصة عن أبيها محيصة أن رسول الله - ﷺ - قال: فذكر قصة محيصة بنحوه.\nوانظر: \"المغازي\" للواقدي ١/ ١٩١ - ١٩٢، \"البداية والنهاية\" لابن كثير ٤/ ٨ - ٩، قال الشيخ الألباني في \"ضعيف سنن أبي داود\" (ص ٢٩٩) (٦٤٨): ضعيف. وابنة محيصة بن مسعود لا تعرف. انظر: \"تقريب التهذيب\" لابن حجر (٧).\nأما قصة قتل كعب بن الأشرف فهي ثابتة صحيحة في غير ما ذكر، فقد أخرج البخاري في كتاب المغازي، باب قتل كعب بن الأشرف (٤٠٣٧)، ومسلم في كتاب الجهاد والسير باب قتل كعب بن الأشرف (١٨٠١)، والبيهقي في \"دلائل النبوة\" ٣/ ١٩٥ من حديث جابر بن عبد الله، فذكر قصة قتل كعب بن الأشرف وليس فيه قصة محيصة وأخيه.\n(١) انظر: \"إعراب القرآن\" للنحاس ١/ ٤٢٤ - ٤٢٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٣/ ١٠٢٩ - ١٠٣٠.\n(٢) انظر \"جامع البيان\" للطبري ٤/ ٢٠٠، \"معاني القرآن\" للزجاج ١/ ٤٩٥.\n(٣) الربع: الدار بعينها، والرباع: المنازل.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ٢/ ٣٧، \"تاج العروس\" للزبيدي ١١/ ١١٧ (ربع).\n(٤) من (س)، وينظر قول عطاء في \"الوسيط\" للواحدي ١/ ٥٣٠.\n(٥) من (س).","vol":"9","page":528},{"text":"الحقوق، كالصلاة والصيام والحج والجهاد والزكاة (١).\n﴿وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾، يعني: اليهود والنصارى، ﴿وَمِنَ الَّذِينَ أَشْرَكُوا﴾ يعني: مشركي العرب، ﴿أَذًى كَثِيرًا وَإِنْ تَصْبِرُوا﴾ على أذاهم، ﴿وَتَتَّقُوا﴾ الله، ﴿فَإِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ﴾ من حق الأمور، وجد الأمور، وخيرها (٢). وقال عطاء (٣): من حقيقة الإيمان (٤).\n_________\n(١) في \"معالم التنزيل\" للبغوي ٢/ ١٤٨.\nوانظر: \"التحرير والتنوير\" لابن عاشور ٣/ ١٨٩ - ١٩٠، والظاهر يحتمل الكلام كما في \"اللباب\" لابن عادل الدمشقي ٦/ ١٠١.\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ٢٠١، \"معاني القرآن\" للزجاج ١/ ٤٩٦، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٣/ ١٠٣٠ - ١٠٣١.\n(٣) انظر: \"مفاتيح الغيب\" للرازي ٩/ ١٢٩، \"غرائب القرآن\" للنيسابوري ٢/ ٣٢٣.\n(٤) .. كل أمر كان حميد العاقبة، معروفًا بالرشد والصواب فهو من عزم الأمور.\nانظر: \"روح المعاني\" للألوسي ٤/ ١٤٨.","vol":"9","page":529},{"text":"<span data-type=\"title\" id=toc-846>١٨٧ </span>- قوله -﷿-: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ﴾\nفي أمر محمد - ﷺ - (١) ﴿لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ﴾ قرأ عاصم - (في رواية) (٢) أبي بكر- وأبو عمرو، وأهل مكة: بالياء فيهما (٣)، واختاره أبو عبيد.\nوقرأ الآخرون: بالتاء فيهما (٤)، واختاره أبو حاتم (٥). فمن قرأ بالتاء فعلى إضمار القول، ودليله قوله تعالى: ﴿وإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ﴾ (٦).\nومن قرأ بالياء، فلقوله: ﴿فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ﴾ (٧): طرحوه، وضيعوه، وتركوا العمل به.\n﴿وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا﴾ يعني: المأكل (٨)، ﴿فَبِئْسَ مَا يَشْتَرُونَ﴾.\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣٠٤، \"الوسيط\" للواحدي ١/ ٥٣١.\n(٢) من (س).\n(٣) في \"إعراب القرآن\" للنحاس ١/ ٤٢٥ أبو عمرو وعاصم، وفي \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٤٠: ابن كثير وأبو عمرو وأبو بكر.\n(٤) انظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٧١ حملوه على لفظ الغيبة؛ لأن المخبر عنه غائب، \"الحجة\" لابن زنجلة (ص ١٨٥ - ١٨٦).\n(٥) قال الطبري في \"جامع البيان\" ٤/ ٢٠٤: والقول في ذلك عندنا أنهما قراءتان صحيحة وجوههما، مستفيضتان ..\n(٦) انظر: \"إعراب القرآن\" للنحاس ١/ ٤٢٥، \"الوسيط\" للواحدي ١/ ٥٣١، \"مجاز القرآن\" لأبي عبيدة ١/ ١١١، \"الحجة\" لابن زنجلة (ص ١٨٥ - ١٨٦).\n(٧) في الأصل: فجعلوه، والمثبت من (س)، (ن).\n(٨) في الأصل: الأكل وفي (س): المأكلة، والمثبت من (ن).","vol":"9","page":530},{"text":"قال قتادة: هذا ميثاق الله -﷿-، أخذه على أهل العلم، فمن علم شيئًا فليعلمه، وإياكم وكتمان العلم فإنه مهلكة (١).\nوقال محمد بن كعب: لا يحل لعالم أن يسكت على علمه، ولا لجاهل أن يسكت على جهله، قال الله تعالى: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ الآية، وقال -﷿-: ﴿فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ﴾ (٢) (٣).\n[٩٦٨] أخبرنا الحسين بن محمد بن فنجويه (٤)، ثنا عبيد الله بن محمد ابن شنبة (٥)، ثنا جعفر بن محمد الفريابي (٦)، ثنا إبراهيم بن الحجاج (٧)، ثنا حماد بن سلمة (٨)، عن ثابت البناني (٩)، عن أبي رافع (١٠)، عن أبي\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٢٠٣ عن قتادة نحوه وأطول.\n(٢) النحل: ٤٣.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٣٠٤ عن القرظي.\nوينظر:، \"فتح القدير\" للشوكاني ١/ ٤٠٨ - ٤٠٩، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٩٠.\n(٤) إمام، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) مطموس في الأصل، والمثبت من (س)، (ن) وهو بنون محركة.\nانظر: \"توضيح المشتبه\" لابن ناصر الدين ٥/ ٣٧٨، ولم يُذكر بجرح أو تعديل.\n(٦) أحد الأئمة المشهورين، الحافظ صاحب التصانيف، الثقة الحجة.\n(٧) أبو إسحاق، ثقة يهم قليلًا.\n(٨) البصري، ثقة، عابد.\n(٩) ثابت بن أسلم البناني أبو محمد البصري، ثقة، عابد.\n(١٠) نفيع، أبو رافع الصائغ، ثقة، ثبت مشهور بكنيته.","vol":"9","page":531},{"text":"هريرة (١) ﵁ قال: لولا ما أخذ الله على أهل الكتاب ما حدثتكم بشيء، ثم تلا هذِه الآية: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ الآية (٢).\n[٩٦٩] وأخبرني ابن فنجويه (٣)، ثنا ابن شنبة (٤)، ثنا عبيد الله بن أحمد بن منصور الكسائي (٥) وجعفر بن محمد الفريابي (٦) قا لا: ثنا الحارث بن عبد الله الخازن (٧)، ثنا مسلمة بن خالد (٨)، عن زيد بن رفيع (٩)، عن أبي\n_________\n(١) الصحابي المشهور.\n(٢) [٩٦٨] الحكم على الإسناد: صحيح.\nالتخريج:\nأخرج عبد بن حميد كما في \"الدر المنثور\" ٢/ ٤٠٣ عن أبي هريرة مثله.\nورواه البخاري في كتاب العلم، باب حفظ العلم (١١٨)، وأحمد في \"المسند\" ٢/ ٣١٦ (٧٢٧) عن أبي هريرة - ﵁ - بنحوه. ورواه مسلم في كتاب فضائل الصحابة، باب فضل أبي هريرة الدوسي (٢٤٩٢) بنحوه.\n(٣) إمام ثقة صدوق، كثير الرواية للمناكير.\n(٤) عبيد الله بن محمد بن شنبة، لم يُذكر بجرح أو تعديل.\n(٥) محله الصدق.\n(٦) أحد الأئمة المشهورين، الثقة، الحجة.\n(٧) صدوق ومال ابن عدي إلى تضعيفه.\nانظر: \"الكامل\" لابن عدي ٤/ ١٣٣٤، \"ميزان الاعتدال\" للذهبي ١/ ٤٣٧.\n(٨) لم أجده.\n(٩) الجزري مولى أسماء بن خارجة: ليس بالقوي.\nانظر: \"المغني في الضعفاء\" للذهبي ١/ ٣٥٩، \"لسان الميزان\" لابن حجر ٣/ ٣٥٨.","vol":"9","page":532},{"text":"عبيدة (١)، عن عبد الله بن مسعود ﵁ (٢)، قال: قال رسول الله - ﷺ -: \"من كتم علمًا عن أهله، ألجم يوم القيامة بلجام من نار\" (٣).\n_________\n(١) أبو عبيدة بن عبد الله بن مسعود مشهور بكنيته كوفي، ثقة.\n(٢) الصحابي المشهور.\n(٣) [٩٦٩] الحكم على الإسناد:\nضعيف؛ لزيد بن رفيع وابن شنبه وفيه انقطاع؛ لأن الراجح من أقوال أهل العلم، أن أبا عبيدة عامر بن عبد الله بن مسعود .. لم يسمع من أبيه.\nالتخريج:\nأورده ابن عدي في \"الكامل\" ٦/ ٢١٧٤ في ترجمة محمد بن الفضل بن عطية، عن حمزة الجزري، عن زيد بن رفيع، عن أبي عبيدة، عن ابن مسعود مرفوعًا نحوه، ورواه في \"الكامل\" ٣/ ١٠٦٢ في ترجمة زيد بن رفيع من طريق محمد بن الفضل به مثله، قال ابن عدي: ... وهذا من هذا الطريق تفرد به محمد بن الفضل .. وعامة حديثه ما لا يتابعه الثقات عليه.\nوقال ابن طاهر المقدسي في \"ذخيرة الحفاظ\" ٤/ ٢٣٨٩: وهذا من هذا الوجه يرويه محمد بن الفضل، وهو متروك الحديث.\nوأخرج الطبراني في \"المعجم الكبير\" ١٠/ ١٢٥ (١٠٠٨)، وابن عدي في \"الكامل\" ٣/ ١٢٩٣، والخطيب في \"تاريخ بغداد\" ٦/ ٧٧ من طرق عن سوار بن مصعب، عن أبي إسحاق، عن أبي الأحوص، عن عبد الله -يعني: ابن مسعود- مرفوعًا نحوه -وليس فيه: عن أهله.\nوعبارة عن أهله. ليس لها أصل في الحديث، قال الحافظ ابن حجر في \"الكاف الشاف\" (ص ٣٥) (٢٩٤): ليس في شيء من طرقه عن أهله.\nوانظر: \"الفتح السماوي\" للمناوي ١/ ٤٣٦.\nقال ابن طاهر المقدسي في \"ذخيرة الحفاظ\" ٤/ ٢٣٨٨: وهذا يرويه سوار، وهو متروك الحديث، وقال الهيثمي في \"مجمع الزوائد\" ١/ ١٦٣: سوار بن مصعب وهو متروك، وروي من حديث عبد الله بن عمرو بن العاص. =","vol":"9","page":533},{"text":"[٩٧٠] وأخبرني أبو أحمد محمد بن حمدان المراري (١) بقراءتي عليه، ثنا أبو بكر محمد بن يحيى الصولي (٢) ثنا الحارث بن أبي أسامة (٣)، حدثنا عبد الوهاب (٤) قال: حدثنا الحسن بن عمارة (٥) قال: أتيت الزهريّ (٦) بعد أن ترك الحديث فألفيته (٧) على بابه، فقلت: إن رأيت أن تحدثني، فقال: أما علمت أني قد تركت\n_________\n= فقد أخرج ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٢٩٨ (٩٦)، والحاكم في \"المستدرك\" ١/ ١٨٢، من طريق ابن وهب، ثنا عبد الله بن عياش بن عباس القتباني، عن أبيه، عن أبي عبد الرحمن الحبلي، عن عبد الله بن عمرو بن العاص مرفوعًا نحوه.\nقال الحاكم: إسناده صحيح على شرط الشيخين، وليس له علة. ووافقه الذهبي.\nوقال ابن طاهر المقدسي في \"ذخيرة الحفاظ\" ٤/ ٢٣٨٨: وهذا إسناد مصري ورجاله ثقات، وهو من أجود الطرق لهذا الحديث.\nوعلى كل فقد قال الإمام أحمد بن حنبل: لا يصح في هذا الباب شيء. كذا حرره ابن حجر في \"الكاف الشاف\" (ص ٣٥) (٢٩٤).\nوانظر: \"العلل المتناهية\" لابن الجوزي ١/ ١٠٠، \"فيض القدير\" للمناوي ٦/ ٢٧٥، \"الفتح السماوي\" للمناوي ١/ ٤٢٧ - ٤٣٦، \"الكامل\" لابن عدي ٢/ ٧٨١.\n(١) العدل النيسابوري.\n(٢) العلامة الأديب، ذو الفنون.\n(٣) الحافظ الصدوق العالم، مسند العراق، صاحب \"المسند\".\n(٤) ابن عطاء الخفاف أبو نصر العجلي البصري، صدوق ربما أخطأ.\n(٥) البجلي متروك.\n(٦) محمد بن مسلم الزهريّ، متفق على جلالته.\n(٧) في الأصل فلقيته، والمثبت من (س).","vol":"9","page":534},{"text":"الحديث. فقلت: إما أن تحدثني، وإما أن أحدثك، فقال: حدثني، فقلت: حدثني الحكم بن عتيبة (١) عن يحيى بن الجزار (٢) قال: سمعت علي بن أبي طالب (٣) ﵁ يقول: ما أخذ الله على أهل الجهل أن يتعلموا حتى أخذ على أهل العلم أن يعلِّموا، قال: فحدثني أربعين حديثًا (٤).\n\n<span data-type=\"title\" id=toc-847>١٨٨ </span>- قوله -﷿-: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا﴾\nقرأ حميد، وابن كثير، وأبو جعفر، وشيبة، ونافع، وابن عامر، وأبو عمرو: ﴿يحْسَبَنَّ﴾ بالياء (٥)، وغيرهم: بالتاء، وهم\n_________\n(١) ثقة، ثبت، فقيه إلا أنه ربما دلس.\n(٢) العرني الكوفي، صدوق، رمي بالغلو في التشيع.\n(٣) الصحابي المشهور.\n(٤) [٩٧٠] الحكم على الإسناد:\nضعيف جدًا؛ الحسن بن عمارة: متروك.\nالتخريج:\nأخرج الزيلَعيّ بسنده من طريق الحارث بن أبي أسامة به مثله في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٩٣٨.\nوذكره ابن عبد البر في كتاب \"العلم\" ١/ ٤٩٢ (٧٨٠) من غير سند عن علي نحوه، وأخرجه الخطيب في \"الفقيه والمتفقه\" ١/ ٤٦ بسنده عن علي نحوه، وفيه رجل مبهم.\nقال ابن حجر في \"الكاف الشاف\" (ص ٣٥): الحسن متروك. وقال الزيلعي: فهذا الإسناد اشتمل على جماعة ضعفاء.\nوانظر: \"الفتح السماوي\" للمناوي ١/ ٤٣٦ - ٤٣٧ (٣١٤٣١).\n(٥) انظر: \"الحجة\" للفارسي ٣/ ١٠١، \"النشر في القراءات العشر\" لابن الجزري =","vol":"9","page":535},{"text":"الكوفيون (١) (٢).\nفمن قرأ بالياء فمعناه: لا يحسبن الفارحون فرحهم منجيًا لهم من العذاب (٣)، ومن قرأ بالتاء فمعناه: لا تحسبن يا محمد الفارحين فرحهم بمفازة من العذاب وخبره في الباء، وقوله: ﴿فَلَا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ﴾: بالتاء، إعادة توكيد (٤).\nوقرأ الضحاك، وعيسى: ﴿فَلَا تَحْسَبَنَّهُمْ﴾ (٥) بالتاء وضم الباء (٦)، أراد محمدًا وأصحابه.\nوقرأ مجاهد، وحميد، وابن كثير، وأبو عمرو، ويحيى بن يعمر: بالياء وضم الباء خبرًا عن الفارحين، أي: فلا يحسبن أنفسهم (٧).\n_________\n= ٢/ ٢٤٤، \"الحجة\" لابن زنجلة (ص ١٨٦ - ١٨٧)، \"شرح طيبة النشر\" لابن الجزري (ص ٢١١)، \"إعراب القراءات السبع\" لابن خالويه ١/ ١٢٥.\n(١) من (س).\n(٢) هي قراءة حمزة وعاصم والكسائي وخلف.\nانظر: \"المبسوط لابن مهران الأصبهاني\" لابن مهران الأصبهاني (ص ١٤٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٤، \"الحجة\" لابن خالويه (ص ١١٦ - ١١٧).\n(٣) انظر: \"الحجة\" لابن زنجلة (ص ١٨٦ - ١٨٧)، \"الإقناع\" لابن الباذش ٢/ ٦٢٥.\n(٤) انظرت \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٤١، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٦٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٥.\n(٥) من (س)، (ن).\n(٦) انظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ١٢٥، \"الاختيار في القراءات العشر\" لسبط الخياط ١/ ٣٤٠ - ٣٤١.\n(٧) انظر: \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٣٤٠، \"البيان\" لابن الأنباري =","vol":"9","page":536},{"text":"واختلفوا فيمن نزلت هذِه الآية:\nفروى عطاء بن يسار عن أبي سعيد الخدري ﵁ أن رجالًا من المنافقين كانوا على عهد رسول الله - ﷺ - يقولون: يا رسول الله، لو خرجت إلى الغزو لخرجنا معك، فإذا خرج ﵊ تخلفوا عنه، وفرحوا بمقعدهم خلاف رسول الله - ﷺ -، فإذا قدم النبي - ﷺ - اعتذروا إليه، فيقبل عذرهم، وأحبوا أن يحمدوا بما لم يفعلوا (١).\n[٩٧١] وأخبرنا عبد الله بن حامد الأصبهاني (٢) قال: ثنا أبو السري الطوسي (٣)، ثنا علي بن محمد الصائغ (٤)، ثنا\n_________\n= ١/ ٢٣٣، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (١٤٩)، \"الحجة\" لابن فارس ٣/ ١٠٠ - ١٠١، \"البحر المحيط\" لأبي حيان ٣/ ١٣٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٤، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٣/ ١٠٣٤، \"الإقناع\" لابن الباذش ١/ ٦٢٥، \"إعراب القراءات السبع\" لابن خالويه ١/ ١٢٥.\n(١) التخريج:\nأخرج البخاري في كتاب التفسير باب ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا﴾ (٤٥٦٧)، ومسلم في كتاب صفات المنافقين وأحكامهم (٢٧٧٧)، والطبري في \"جامع البيان\" ٤/ ٢٠٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٣٩ من طرق عن زيد بن أسلم عن عطاء نحوه.\n(٢) لم يُذكر بجرح أو تعديل.\n(٣) محمد بن محمد بن يوسف الفقيه الطوسي، الإمام، الحافظ، الفقيه، شيخ الإسلام.\n(٤) المحدث الإمام الثقة.","vol":"9","page":537},{"text":"عبد العزيز بن يحيى المدني (١)، ثنا مالك بن أنس (٢)، عن زيد بن أسلم (٣)، عن رافع بن خديج (٤) أنه كان هو وزيد بن ثابت ﵄ عند مروان، وهو يومئذ أمير المدينة. فقال لرافع: في أي شيء أنزلت هذِه الآية: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا﴾ الآية؟ قال رافع ﵁: أنزلت في ناس من المنافقين، كانوا إذا خرج رسول الله - ﷺ - وأصحابه في سفر تخلفوا عنهم. فأنكر مروان وقال: ما هذا؟ !، فجزع رافع، وقال لزيد بن ثابت: أنشدك بالله، هل تعلم أن هذا ما قال رسول الله - ﷺ -؟، قال زيد: نعم. فخرجنا من عند مروان، فقال زيد لرافع وهو يمزح معه، أما تحمدني لما شهدت لك؟، قال رافع: وأي شيء هذا، أحمدك على أن تشهد بالحق؟ ! قال زيد: نعم قد حمد الله على الحق أهله (٥).\nوقال عكرمة: نزلت في فنحاص وأشيع وأشباههما من الأحبار،\n_________\n(١) نزيل نيسابور، متروك.\n(٢) ابن مالك الأصبحي إمام دار الهجرة رأس المتقين.\n(٣) العدوي مولى عمر أبو عبد الله، ثقة، عالم، وكان يرسل.\n(٤) صحابي مشهور.\n(٥) [٩٧١] الحكم على الإسناد:\nضعيف جدًّا؛ عبد العزيز بن يحيى المدني متروك، وزيد بن أسلم لم يسمع من رافع، فالإسناد منقطع كما في \"جامع التحصيل\" للعلائي (ص ١٧٨ - ١٧٩)، \"تحفة التحصيل\" لأبي زرعة العراقي (ص ١٣٩) (٢٨٧)، وهو صحيح من غير هذا الوجه وبغير هذا السياق، كما سيأتي من حديث حميد بن عبد الرحمن، وتقدم أنه من رواية زيد بن أسلم عن عطاء.","vol":"9","page":538},{"text":"يفرحون بإضلالهم الناس، وبنسبة الناس إياهم إلى العلم، وقولهم: إنهم علماء، وليسوا بأهل علم، ولم يحملوه على هدى، ولا خير (١).\nوقال الضحاك، والسدي: هم يهود أهل المدينة، كتبوا إلى أهل اليمن والشام وأطراف الأرض أن محمدًا ليس برسول، فاثبتوا على دينكم، فاجتمعت كلمتهم على الكفر بمحمد - ﷺ - والقرآن، ففرحوا بذلك وقالوا: الحمد لله الذي جمع كلمتنا، فنحن على دين إبراهيم، ونحن أهل العلم الأول، وليسوا كذلك (٢).\nوقال مجاهد: هم اليهود، فرحوا بإعجاب الناس (٣) بتبديلهم الكتاب، وحمدهم إياهم عليه (٤).\nوقال سعيد بن جبير: هم اليهود، فرحوا بما أعطى الله -﷿- آل إبراهيم وهم برآء من ذلك (٥).\nوروى ابن أبي مليكة (٦) عن حميد بن عبد الرحمن بن عوف رضي\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٢٠٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٤٠، عن عكرمة أو سعيد بن جبير نحوه.\n(٢) انظر: \"أسباب النزول\" للواحدي (ص ١٤٠).\n(٣) في الأصل النفس، والمثبت من (س).\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ٢٠٧ عن مجاهد مثله، وزاد: ولا تملك اليهود ذلك.\n(٥) أخرج الطبري في \"جامع البيان\" ٤/ ٢٠٧ عن سعيد بن جبير نحوه.\n(٦) عبد الله بن أبي مليكة، ثقة، فقيه.","vol":"9","page":539},{"text":"الله عنه (١) أن مروان بن الحكم (٢) قال لمولاه (٣): يا رافع: اذهب إلى ابن عباس (٤)، وقل له: إن كان كل امرئ منا يفرح بما أتى، ويحب أن يحمد بما لم يفعل معذبًا، لنعذبن أجمعين. فقال ابن عباس ﵄: ما لكم ولهذه الآية (٥)، إنما دعا رسول الله - ﷺ - اليهود فسألهم عن شيء فكتموه إياه، وأخبروه بغيره، وأروه أنهم أخبروه بما سألهم عنه ليستحمدوا بذلك إليه، وفرحوا بكتمانهم إياه ذلك، فنزلت فيهم (٦) هذِه الآية (٧).\n_________\n(١) الزهريّ المدني، ثقة.\n(٢) مروان بن الحكم بن أبي العاص الأموي، لا تثبت له صحبة.\n(٣) رافع المدني، مولى مروان بن الحكم (وبوابه)، مقبول.\n(٤) الصحابي الجليل.\n(٥) من (س).\n(٦) من (س)، (ن).\n(٧) التخريج:\nأخرج الإمام البخاري في كتاب التفسير، باب ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا﴾ (٤٥٦٨). والإمام مسلم في كتاب صفات المنافقين وأحكامهم (٢٧٧٨) عن ابن أبي مليكة، عن حميد بن عبد الرحمن نحوه.\nقال ابن حجر العسقلاني في \"فتح الباري\" ٨/ ٢٣٣ بعد أن ذكر جملة من أقوال أهل العلم في سبب نزول الآية: ... ويمكن الجمع بأن تكون الآية نزلت في الفريقين معا .. وروى ابن أبي حاتم من طرق أخرى عن جماعة من التابعين نحو ذلك ورجحه الطبري، ولا مانع أن تكون نزلت في كل ذلك، أو نزلت في أشياء خاصة، وعمومها يتناول كل من أتى بحسنة ففرح بها فرح إعجاب، وأحب أن يحمده الناس ويثنوا عليه بما ليس فيه والله أعلم.","vol":"9","page":540},{"text":"وقال قتادة، ومقاتل (١): أتت يهود خيبر نبي الله - ﷺ - فقالوا نحن (٢) نعرفك ونصدقك، وإنا على رأيكم، ونحن لكم ردء، وليس ذلك في قلوبهم، فلما خرجوا من عنده قال لهم المسلمون: ما صنعتم؟ قالوا: عرفناه وصدقناه.\nفقال لهم المسلمون: أحسنتم هكذا فافعلوا، فحمدوهم ودعوا لهم، فأنزل الله تعالى فيهم هذِه الآية (٣).\nوروى شعبة (٤)، عن مغيرة (٥)، عن إبراهيم (٦)، قال: نزلت في ناس من اليهود جهزوا جيشًا إلى رسول الله - ﷺ - وأنفقوا عليهم (٧). وقرأها إبراهيم: (بما آتوا) ممدودًا (٨) أي: أعطوا، وقرأ سعيد بن\n_________\n(١) انظر قوله في \"تفسيره\" ١/ ٣٢١ نحوه.\n(٢) من (س).\n(٣) أخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٤٤، والطبري في \"جامع البيان\" ٤/ ٢٠٨ عن قتادة. نحوه.\n(٤) شعبة بن الحجاج أبو بسطام، أمير المؤمنين في الحديث.\n(٥) المغيرة بن مقسم الكوفي الفقيه، ثقة، كان يدلس عن إبراهيم.\n(٦) ابن يزيد النخعي، الفقيه ثقة إلا أنه كان يرسل كثيرًا.\n(٧) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٣٩، عن إبراهيم مثله، قال الشوكاني في \"فتح القدير\" ١/ ٤٠٩: والظاهر شمولها لكل من حصل منه ما تضمنته، عملًا بعموم اللفظ، وهو المعبر دون خصوص السبب، فمن فرح بما فعل، وأحب أن يحمده الناس بما لم يفعل فلا تحسبنه بمفازة من العذاب انتهى، وقال الراغب الأصفهاني في \"مفردات ألفاظ القرآن\" ٣/ ١٠٣٦: وكيفما كان. فالآية عامة في النهي عن الرياء والتشيع والذم لمن فعل خيرا ففرح به.\n(٨) زاد النحاس في \"إعراب القرآن\" ١/ ٤٢٥ الأعمش. وفي \"فتح القدير\" للشوكاني =","vol":"9","page":541},{"text":"جبير: (أوتوا)، أي: أعطوا (١).\n﴿وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا﴾ (٢)، فقال الله -﷿-: ﴿فَلَا تَحْسَبَنَّهُمْ بِمَفَازَة﴾ بمنجاة ﴿مِنَ الْعَذَابِ﴾: من النار (٣)، ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-848>١٨٩ </span>- قوله -﷿-: ﴿وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (١٨٩)﴾.\n\n<span data-type=\"title\" id=toc-849>١٩٠ </span>- قوله -﷿-: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ (١٩٠)﴾.\n[٩٧٢] أخبرنا ابن فنجويه الحافظ (٤)، ثنا أبو علي بن حبش المقرئ (٥)، ثنا عبد الله بن حمدان بن وهب (٦)، ثنا الحسن بن خلف البزار (٧) ثنا إسحاق بن يوسف الأزرق (٨)، ثنا\n_________\n= ١/ ٤٠٩، مروان بن الحكم.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣٠٨.\n(١) انظر: \"فتح القدير\" للشوكاني ١/ ٤٠٩، \"الدر المصون\" للسمين الحلبي ٢/ ٢٨٢.\n(٢) من (س).\n(٣) من (س).\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) الحسين بن محمد الدينوري، حاذق، ضابط، متقن.\n(٦) متروك.\n(٧) ابن شاذان الواسطي، صدوق له أوهام.\nانظر \"تقريب التهذيب\" لابن حجر (١٢٣٧)، \"تهذيب الكمال\" للمزي ٤/ ٣٢٤.\n(٨) القرشي الواسطي المعروف بالأزق، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (٣٩٦)، \"تهذيب الكمال\" للمزي ٢/ ٨٨.","vol":"9","page":542},{"text":"أبو جناب الكلبي، واسمه يحيى بن أبي حية (١).\n[٩٧٣] وأخبرنا أبو الحسن محمد بن القاسم الفارسي (٢)، ثنا أبو عبد الله محمد بن يزيد (٣)، ثنا أبو يحيى البزاز (٤)، ثنا الحسين بن عيسى (٥)، ثنا جعفر بن عون (٦)، ثنا أبو جناب يحيى بن أبي حية (٧)، عن عطاء بن أبي رباح (٨) قال: دخلت مع ابن عمر (٩) على عائشة (١٠) ﵂، فقال ابن عمر ﵄: أخبريني بأعجب شيء رأيت من رسول الله - ﷺ -، فبكت، فأطالت ثم قالت: كل أمر رسول الله - ﷺ - عجب، أتاني في ليلتي فدخل معي في لحافي، حتى ألصق جلده بجلدي ثم قال لي (١١): \"يا\n_________\n(١) ضعفوه لكثرة تدليسه.\n(٢) كذبه الحاكم وجماعة.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) محمد بن عبد الرحيم بن أبي زهير البزاز، أبو يحيى مولى آل عمر بن الخطاب، ثقه، أمين، حافظ، متقن.\n(٥) صدوق، صاحب حديث.\nانظر: \"تقريب التهذيب\" لابن حجر (١٣٤٠)، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٦٣.\n(٦) القرشي المخزومي أبو عون، صدوق.\n(٧) ضعفوه لكثرة تدليسه.\n(٨) ثقة، فقيه، فاضل، لكنه كثير الإرسال.\n(٩) عبد الله بن عمر، الصحابي الجليل.\n(١٠) أم المؤمنين - ﵁ -.\n(١١) من (س).","vol":"9","page":543},{"text":"عائشة، هل لك أن تأذني في الليلة في عبادة ربي -﷿-؟ \" فقلت: والله يا رسول الله إني لأحب قربك، وأحب هواك، وقد أذنت لك، فقام إلى قربة من ماء في البيت فتوضأ، ولم يكثر صب الماء، ثم قام يصلي فقرأ من القرآن، وجعل يبكي حتى بلغ الدموع حقويه (١)، ثم جلس، فحمد الله وأثنى عليه، وجعل يبكي حتى بلغ الدموع حجره، ثم رفع يديه، وجعل يبكي حتى رأيت دموعه وقد بلت الأرض، فأتاه بلال يؤذنه لصلاة الغداة، فرآه يبكي فقال: يا رسول الله، تبكي وقد غفر الله لك ما تقدم من ذنبك وما تأخر؟ ! .\nفقال: \"يا بلال، أفلا أكون عبدًا شكورا؟ \" ثم قال: \"وما لا أبكي، وقد أنزل الله -﷿- عليَّ في هذِه الليلة: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ (١٩٠)﴾ إلى آخرها، ثم قال: \"ويل لمن قرأها ولم يتفكر فيها\" (٢).\n_________\n(١) الحقو: معقد الإزرار.\nانظر: \"المحكم\" لابن سيده ٣/ ٤٥٦ (حقو)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤١٧ (حقا).\n(٢) [٩٧٢] [٩٧٣] الحكم على الإسناد:\nضعيف؛ فيه أبو الحسن الفارسي متهم بالكذب، ويحيى بن أبي حية، قال ابن حبان في \"المجروحين\" ٣/ ١١١: كان يدلس عن الثقات ما سمع من الضعفاء فألزقت به تلك المناكير التي يرويها عن المشاهير.\nالتخريج:\nأخرج أبو الشيخ في \"أخلاق النبي - ﷺ -\" ٣/ ١٢٠ (٥٤٤)، وعبد بن حميد وابن =","vol":"9","page":544},{"text":"[٩٧٤] وأنبأنا الحسين بن محمد بن الحسين بن عبد الله (بن فنجويه) (١)، ثنا أحمد بن جعفر بن حمدان (٢)، ثنا يوسف بن عبد الله ابن ماهان (٣) ثنا موسى بن إسماعيل (٤) أنا حماد (٥) عن الحجاج (٦) عن حبيب بن أبي (٧) ثابت (٨)، عن محمد بن علي بن أبي\n_________\n= أبي الدنيا في \"التفكر\" وابن المنذر وابن مردويه كما في \"الدر المنثور\" للسيوطي ٢/ ١٩٣، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٢٩٤، \"الفتح السماوي\" للمناوي ١/ ٢٠٤ (١٠١)، (ص ٤٤٠) (٣١٨) عن أبي جناب الكلبي به نحوه.\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٣٨٦ (٦٢٠) من طريق يحيى بن زكريا بن إبراهيم بن سويد النخعي، حدثنا عبد الملك بن أبي سليمان، عن عطاء به، إلا أن المسائل عبيد بن عمير.\nوانظر \"موارد الظمآن\" للهيثمي ٢/ ٢٤٠ (٥٢٣) قال الشيخ الألباني في \"سلسلة الأحاديث الصحيحة\" ١/ ١٠٦ (٦٨): وهذا إسناد جيد، ورجاله كلهم ثقات غير يحيى بن زكريا، قال ابن أبي حاتم: سألت أبي عنه قال: ليس به بأس، هو صالح الحديث.\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٤٥.\n(١) من (س)، وابن فنجويه، ثقه، صدوق، كثير الرواية للمناكير.\n(٢) القطيعي، ثقة، اختلط في آخر عمره.\n(٣) لم أجده.\n(٤) المنقري مولاهم أبو سلمة التبوذكي، ثقة، ثبت.\n(٥) ابن سلمة أبو سلمة، ثقة، عابد.\n(٦) ابن أرطاة، صدوق كثير التدليس.\n(٧) من (س).\n(٨) ابن دينار، ثقة، فقيه جليل، وكان كثير الإرسال والتدليس.","vol":"9","page":545},{"text":"طالب (١)، عن علي بن أبي طالب (٢) ﵁، أن رسول الله - ﷺ - كان إذا قام من الليل تسوك، ثم نظر إلى السماء، ثم قال: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ ... إلى قوله ﴿فَقِنَا عَذَابَ النَّارِ﴾ (٣).\n[٩٧٥] وأخبرنا الحسين بن محمد (ابن فنجويه) (٤) (٥)، ثنا محمد ابن الحسن بن بشر (٦)، ثنا أبو الحارث أحمد بن سعيد بن أم سعيد\n_________\n(١) محمد بن علي بن أبي طالب ابن الحنفية المدني الهاشمي، ثقة عالم.\nانظر: \"تقريب التهذيب\" لابن حجر (٦١٥٧)، \"تهذيب التهذيب\" لابن حجر ٩/ ٣٥٤.\n(٢) الصحابي المشهور.\n(٣) [٩٧٤] الحكم على الإسناد:\nضعيف، فيه حجاج بن أرطاة، صدوق كثير التدليس، وفيه من لم أجده، وأصله صحيح من حديث ابن عباس.\nالتخريج:\nذكره الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٩٤٢ (٧٦)، وابن حجر في \"الكاف الشاف\" ١/ ٤٥٣، من رواية الثعلبي بسنده مثله. وذكره الزمخشري في \"الكشاف\" ١/ ٦٧٥ عن علي - ﵁ - مثله بدون سند.\nوأخرج البخاري في كتاب التفسير، باب ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ الآية (٤٥٦٩) عن كريب عن ابن عباس، ومسلم في كتاب: صلاة المسافرين وقصرها، باب صلاة النبي - ﷺ - ودعائه بالليل (٧٦٣) عن علي بن عبد الله بن عباس، عن أبيه عبد الله بن عباس أنه رقد عند رسول الله - ﷺ - فاستيقظ فتسوك وتوضأ وهو يقول: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ ... الآية.\n(٤) من (س)، (ن).\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) لم يُذكر بجرح أو تعديل.","vol":"9","page":546},{"text":"بدمشق (١)، ثنا عبد الرحمن بن حيي الحراني (٢)، ثنا محمد بن بشير (٣)، ثنا محمد بن موسى (٤)، عن قتادة (٥)، عن عبد الله بن بريدة (٦)، عن أبيه (٧)، عن النبي - ﷺ - قال: \"أشد آية في القرآن على الجن: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ إلى آخر الآية (٨).\n[٩٧٦] أخبرنا عبد الله بن حامد الأصفهاني (٩)، ثنا أحمد بن محمد بن يحيى العبيدي (١٠)، ثنا أحمد بن نجدة (١١)، ثنا (يحيى بن عبد الحميد الحماني) (١٢)،\n_________\n(١) لم يُذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم يتبين لي من هو.\n(٤) الوجيهي الحمصي، بين الأمر في الضعفاء وهو في عداد من يضع الحديث متنًا وإسنادًا.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٧٢٧، \"لسان الميزان\" لابن حجر ٤/ ٣٨٠.\n(٥) ابن دعامة السدوسي الإمام، الحافظ، الثقة، الثبت، يُدلس.\n(٦) ابن حصيب الأسلمي المروزي، ثقة.\n(٧) بريدة بن الحصيب أبو سهل الأسلمي، صحابي أسلم قبل بدر.\n(٨) [٩٧٥] الحكم على الإسناد:\nموضوع، لأجل محمد بن موسى.\nالتخريج: لم أجده.\n(٩) لم يُذكر بجرح أو تعديل.\n(١٠) الشيخ المسند الصدوق.\n(١١) المحدث القدوة الهروي، ثقة.\n(١٢) في الأصل، وفي (س): عباد، والمثبت من (ن) والحماني حافظ إلا أنهم اتهموه بسرقة الحديث.","vol":"9","page":547},{"text":"ثنا يعقوب القمي (١)، عن جعفر بن أبي المغيرة (٢)، عن سعيد بن جبير (٣) عن ابن عباس - ﵄ - قال: أتت قريش اليهود فقالوا: ما جاءكم به موسى من الآيات؟، قالوا: عصاه ويده البيضاء للناظرين. وأتوا النصارى فقالوا: كيف كان عيسى فيكم؟ قالوا: كان (٤) يبرئ الأكمه والأبرص ويحيي الموتى (بإذن الله) (٥).\nفأتوا النبي - ﷺ - فقالوا: ادع لنا ربك يجعل لنا الصفا ذهبًا، فأنزل الله -﷿-: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ﴾ [آل عمران: ١٩٠] (٦).\n_________\n(١) يعقوب بن عبد الله القُميّ، صدوق يهم.\n(٢) القُميّ، صدوق يهم.\n(٣) الإمام الثقة.\n(٤) من (س)، (ن).\n(٥) من (س)، (ن).\n(٦) [٩٧٦] الحكم على الإسناد:\nضعيف؛ الحماني متهم بالسرقة، وجعفر ابن أبي المغيرة ليس هو بالقوي في سعيد بن جبير.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ٤١٧.\nالتخريج:\nأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٤١، والطبراني في \"المعجم\nالكبير\" ١٢/ ١٢ (١٢٣٢٢)، والواحدي في \"أسباب النزول\" (ص ١٤٢) من طريق الحماني به نحوه.\nقال ابن حجر في \"فتح الباري\" ٨/ ٢٣٥: ... ورجاله ثقات إلا الحماني فإنه تكلم فيه، وقد خالفه الحسن بن موسى: فرواه عن يعقوب عن سعيد مرسلًا، وهو =","vol":"9","page":548},{"text":"ثم وصفهم فقال:\n\n<span data-type=\"title\" id=toc-850>١٩١ </span>- قوله -﷿-: ﴿الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ﴾.\nقال علي بن أبي طالب وابن عباس - ﵄ -، والنخعي، وقتادة: هذا في الصلاة يصلي قائمًا، فإن لم يستطع فقاعدًا، فإن لم يستطع فعلى جنبه تيسيرًا (١) من الله تعالى وتخفيفًا (٢). وقال سائر المفسرين: أراد به ذكر الله تعالى، ووصفهم بالمداومة عليه، إذ الإنسان قل ما يخلو من إحدى (٣) هذِه الحالات الثلاث، نظيره في سورة (٤) النساء (٥) (٦).\n_________\n= أشبه. . . وعلى تقدير كونه محفوظًا وصله، ففيه إشكال من جهة أن هذِه السورة مَدَنيّة، وقريش من أهل مكة.\n(١) في الأصل: تيسير، والمثبت من (س).\n(٢) في الأصل: تخفيف، والمثبت من (س).\nقال الشوكاني في \"فتح القدير\" ١/ ٤١٢: هذا التقييد الذي ذكره -أي: قتادة- بعدم الاستطاعة مع تعميم الذكر -لا وجه له- لا من الآية، ولا من غيرها، فإنه لم يرد في شيء من الكتاب والسنة ما يدل على أنه لا يجوز الذكر من قعود إلا مع عدم استطاعة الذكر من قيام، ولا يجوز على جنب إلا مع عدم الاستطاعة من قعود، وإنما يصلح هذا التقييد لمن جعل المراد بالذكر هنا الصلاة.\nوانظر: \"معاني القرآن\" للزجاج ١/ ٤٩٨ - ٤٩٩.\n(٣) من (س)، (ن).\n(٤) من (س)، (ن).\n(٥) قال الله تعالى: ﴿فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ﴾ [النساء: ١٠٣].\nوانظر: \"اللباب\" لابن عادل الدمشقي ٦/ ١١١.\n(٦) قال الزجاج في \"معاني القرآن\" ١/ ٤٩٩: وحقيقته عندي أنهم موحدون الله في كل حال. وقال الطوسي في \"التبيان\" ٣/ ٨١: ولا تنافي بين التأويلين؛ لأنه لا =","vol":"9","page":549},{"text":"[٩٧٧] أخبرنا أبو عبد الله الحسين بن محمد بن فنجويه (١)، ثنا عبيد الله بن محمد بن شنبة (٢)، ثنا جعفر بن محمد الفريابي (٣)، ثنا أبو بكر بن أبي شيبة (٤)، ثنا يحيى بن واضح (٥)، عن موسى بن عبيدة (٦)، (عن أبي عبد الله القراظ) (٧) (٨) عن معاذ بن جبل - ﵁ - قال: قال رسول الله - ﷺ -: \"من أحب أن يرتع في رياض الجنة فليكثر ذكر الله\" (٩).\n_________\n= يمتنع أن يصفهم بأنهم يتفكرون في خلق السموات والأرض في هذِه الأحوال، مع ذلك يصلون على هذِه الأحوال في أوقات الصلوات.\n(١) شيخ فاضل كثير الحديث ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الدينوري، لم يذكر بجرح أو تعديل.\n(٣) الإمام الحافظ الثبت.\n(٤) عبد الله بن محمد بن أبي شيبة أبو بكر الإمام العلم سيد الحفاظ.\n(٥) أبو تميلة المروزي الحافظ، ثقة.\n(٦) الربذي، ضعفوه.\n(٧) في الأصل: عبد الله، والمثبت من (س)، (ن).\n(٨) دينار أبو عبد الله القراظ الخزاعي مولاهم المدني، ثقة، يرسل.\n(٩) [٩٧٧] الحكم على الإسناد:\nضعيف؛ موسى بن عبيدة ضعيف، وابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرج ابن أبي شيبة في \"المصنف\" ١٠/ ٩٠، ١٢/ ٣٢٩، والطبراني في \"المعجم الكبير\" ٢٠/ ١٥٧ (٣٢٦) عن موسى بن عبيدة به مثله، وفيه زيادة.\nقال ابن حجر في \"الكاف الشاف\" (ص ٣٦): في إسناده موسى بن عبيدة وهو ضعيف. وأعله الهيثمي به \"مجمع الزوائد\" ١٠/ ٧٥، وينظر: \"المطالب العالية\" لابن حجر ٤/ ٣٠.","vol":"9","page":550},{"text":"وروي عن النبي - ﷺ - أنه قال: \"ذكر الله علم الإيمان، وبراءة من النفاق، وحصن من الشيطان، وحرز من النيران\" (١).\nوقال الله تعالى لموسى -﵇-: يا موسى: اجعلني منك على بال، ولا تنس ذكري على كل حال، وليكن همك ذكري، فإن الطريق عليّ. ﴿وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ [آل عمران: ١٩١] أن لها (صانعًا، وقادرًا ومدبرًا وحكيمًا) (٢).\n[٩٧٨] (أخبرنا محمد بن القاسم الفارسي (٣)، حدثنا عبد الله بن أحمد الشيباني (٤)، أخبرنا أبو عمرو الحرشي (٥)، حدثنا أحمد بن يوسف (٦)، حدثنا حجاج (٧)، حدثنا حماد (٨)، عن علي بن زيد (٩)، عن أبي الصلت (١٠)،\n_________\n(١) التخريج:\nلم أجده.\n(٢) ما بين القوسين مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) كذبه الحاكم وجماعة.\n(٤) ثقة، معروف مشهور.\n(٥) أحمد بن محمد أبو عمرو الحرشي الحيري، لم يذكر بجرح أو تعديل.\n(٦) أبو الحسن النيسابوري، أحد أئمة الحديث.\n(٧) ابن المنهال الأنماطي، أبو محمد، قال أبو حاتم: ثقة، فاضل.\n(٨) ابن سلمة، إمام ثقة.\n(٩) ابن جدعان، ضعيف الحديث.\n(١٠) أبو الصلت عن أبي هريرة، مجهول.\nانظر: \"تقريب التهذيب\" لابن حجر (٨١٧٨)، \"لسان الميزان\" لابن حجر ٧/ ٤٧٠.","vol":"9","page":551},{"text":"عن أبي هريرة أن رسول الله - ﷺ - قال: \"لما أُسري بي إلى السماء السابعة، فإذا وهج ودخان وأصوات، فقلت: ما هذا يا جبريل؟، قال: هذِه الشياطين يحرقون على أعين بني آدم (١) ألا يتفكروا في ملكوت السموات والأرض، ولولا ذلك (٢) لرأوا العجائب\" (٣) (٤).\nوكان أبو عون يقول: الفكرة تذهب الغفلة وتحدث للقلب (٥) الخشية كما يحدث الماء للزرع النبات، وما جليت القلوب بمثل الأحزان (٦)، ولا استثارت بمثل الفكرة (٧) ويحكى أن سفيان الثوري (صلى خلف) (٨) المقام ركعتين ثم رفع رأسه إلى السماء، فلما رأى\n_________\n(١) جاء في هامش (س) قوله: يحومون أليق. انتهى.\n(٢) مطموس في الأصل، (س)، والمثبت من (ن).\n(٣) [٩٧٨] الحكم عل الإسناد:\nضعيف؛ شيخ المصنف متهم بالكذب، ابن جدعان ضعيف، وأبو الصلت مجهول.\nالتخريج:\nأخرج ابن أبي شيبة في \"المصنف\" ١٣/ ٢١٩ (٣٧٥٧١)، والمزي في \"تهذيب الكمال\" ٣٣/ ٤٢٨ - ٤٢٩ عن علي بن زيد به نحوه.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ١١٧: وفيه علي بن زيد. . . والغالب عليه الضعف.\n(٤) من قوله: أخبرنا محمد بن القاسم الفارسي. . إلى قوله: لرأوا العجائب، مطموس في الأصل، والمثبت من (س)، (ن).\n(٥) مطموس في الأصل و(ن)، والمثبت من (س).\n(٦) مطموس في الأصل و(ن)، والمثبت من (س).\n(٧) ذكر الزمخشري في \"الكشاف\" ١/ ٦٧٧ مثله.\n(٨) مطموس في الأصل، و(س)، والمثبت من (ن).","vol":"9","page":552},{"text":"الكوكب غشي (١) عليه، وكان سفيان يبول الدم من طول حزنه وفكره (٢).\n[٩٧٩] ووجدت (في كتابي) (٣) عن أبي زرعة محمد بن جعفر بن الحسن (٤) وشككت في سماعي (منه قال) (٥): أخبرنا محمد بن عبد الله السلمي (٦)، أخبرنا (محمد بن حيان بن أحمد) (٧) أخبرنا محمد بن الحسن بن الخليل (٨) حدثنا عبد الله بن أبي زياد القطواني، (٩) (١٠)\n_________\n(١) مطموس في الأصل، و(س)، والمثبت من (ن).\n(٢) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٣١٤ عن سفيان الثوري مثله.\nوانظر: \"الكشاف\" للزمخشري ١/ ٦٧٧.\n(٣) مطموس في الأصل، و(س)، والمثبت من (ن)، والوجادة: بكسر الواو، فيما أخذ من العلم من صحيفة من غير سماع ولا إجازة ولا مناولة، والذي عليه العمل: أنه إذا ثبتت صحة الكتاب وجب العمل به، ولا يصح أن يقول: أخبرني أو نحوها.\nانظر: \"فتح المغيث\" للسخاوي ٣/ ٢١، \"تدريب الراوي\" للسيوطي ٢/ ٦٠.\n(٤) لم أجده.\n(٥) من (س).\n(٦) لم أجده.\n(٧) كذا في النسخ، والصحيح عبد الله بن محمد بن حيان المعروف بأبي الشيخ الإمام الحافظ.\nانظر: \"ذكر أخبار أصبهان\" لأبي نعيم ٢/ ٩٠، \"غاية النهاية\" لابن الجزري ١/ ٤٤٧.\n(٨) ذكره المزي في \"تهذيب الكمال\" ١٠/ ٩١ فيمن روى عن القطواني ولم أجده.\n(٩) أبو عبد الرحمن، صدوق.\n(١٠) من قوله وكان أبو عون. . . إلى قوله: القطواني، مطموس في الأصل والمثبت من (س)، (ن).","vol":"9","page":553},{"text":"(حدثنا سيار (١)، حدثنا عبد الله بن جعفر (٢)، حدثنا زيد بن أسلم (٣)، حدثنا عطاء بن يسار (٤)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"بينما رجل مستلق على فراشه إذ رفع رأسه فنظر إلى النجوم وإلى السماء، فقال: أشهد أن لك ربًّا وخالقًا، اللهم اغفر لي -قال- فنظر الله إليه فغفر له\" (٥) (٦).\n(وقال أبو الأحوص: بلغني أن عابدًا تعبد في بني إسرائيل ثلاثين سنة، وكان الرجل منهم إذا تعبد ثلاثين سنة أظلته غمامة، فلم ير شيئًا، فشكا ذلك إلى والدته (٧) فقالت: يا بني فكر، هل أذنبت ذنبًا منذ أخذت في عبادتك؟، قال: لا، ولا أعلمني هممت به منذ ثلاثين سنة.\n_________\n(١) ابن حاتم العنزي، صدوق له أوهام.\n(٢) ابن نجيح المديني، ضعيف.\n(٣) ثقة، وكان عالمًا بالتفسير.\n(٤) الهلالي، ثقة، فاضل صاحب عبادة.\n(٥) [٩٧٩] الحكم على الإسناد:\nضعيف؛ ابن نجيح المديني ضعيف، وفيه من لم أجده.\nالتخريج:\nأخرج أبو الشيخ ابن حيان كما في \"الدر المنثور\" للسيوطي ٢/ ١٩٦، \"الفتح السماوي\" للمناوي ١/ ٤٤٤. من رواية زيد بن أسلم عن عطاء بن يسار به نحوه.\nقال ابن حجر في \"الكاف الشاف\" لابن حجر (ص ٣٦) (٣٠٣): وفي إسناده من لا يعرف.\nوقال ابن همات في \"تحفة الراوي\" لوحة (٦٧): بسند فيه من لا يعرف.\n(٦) من قوله: حدثنا سيار. . . إلى قوله: فغفر له، مطموس من الأصل، والمثبت من (س)، (ن).\n(٧) من (س).","vol":"9","page":554},{"text":"قالت: يا بني بقيت واحدة إن نجوت منها رجوت أن تظلك. قال: وما هي؟، قالت: هل رفعت طرفك إلى السماء، ثم رددته بغير فكرة؟، قال: كثيرًا، قالت: فمن هاهنا أوتيت (١).\n﴿رَبَّنَا﴾ أي: ويقولون: ربنا، ﴿مَا خَلَقْتَ هَذَا﴾ ذهب به إلى لفظ الخلق، ولو رده إلى السموات والأرض لقال: هذِه (٢)، ﴿بَاطِلًا﴾: عبثًا وهزلًا (٣) بل (٤) خلقته لأمر عظيم، وانتصاب ﴿بَاطِلًا﴾ (٥) من وجهين:\nأحدهما: بنزع الخافض، أي: للباطل أو بالباطل، والآخر: على المفعول الثاني) (٦) (٧)، ﴿سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ﴾.\n_________\n(١) ذكر الزمخشري في \"الكشاف\" ١/ ٦٧٥ مثله ولم ينسبه لأحد، قال ابن عطية في \"المحرر الوجيز\" ٣/ ٤٦٣ فهذِه نهاية الخوف، وخير الأمور أوسطها، وليس علماء الأمة الذين هم الحجة على هذا المنهاج، وقراءة علم كتاب الله ومعاني سنة رسول الله - ﷺ - لمن يفهم ويرجى نفعه أفضل من هذا، انتهى مختصرًا.\n(٢) انظر: \"التبيان\" للطوسي ٣/ ٨١، \"اللباب\" لابن عادل الدمشقي ٦/ ١١٣، \"المحرر الوجيز\" لابن عطية ٣/ ٤٦٣.\n(٣) انظر: \"التبيان\" للطوسي ٣/ ٨١، \"فتح القدير\" للشوكاني ١/ ٤١١.\n(٤) من (س).\n(٥) في الأصل: الباطل، والمثبت من (س)، (ن).\n(٦) انظر: \"إعراب القرآن\" للنحاس ١/ ٤٢٦، \"فتح القدير\" للشوكاني ١/ ٤١١، وفي \"اللباب\" لابن عادل الدمشقي ٦/ ١١٣: في نصبه خمسة أوجه.\n(٧) من قوله: وقال أبو الأحوص. . . إلى قوله: على المفعول الثاني مطموس في الأصل، والمثبت من (س)، (ن).","vol":"9","page":555},{"text":"<span data-type=\"title\" id=toc-851>١٩٢ </span>- (قوله ﷿) (١): ﴿رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾\nأهنته، وقال المفضل: أهلكته، وأنشد:\nأخزى الإله من الصليب [عبيده] (٢) ... واللابسين قلانس الرُّهبان (٣)\nوقيل: فضحته (٤)، نظيره قوله -﷿-: ﴿وَلَا تُخْزُونِ فِي ضَيْفِي﴾ (٥) (٦)، واتخذ القائلون بالوعيد هذِه الآية حجة وقالوا: قد أخبر الله تعالى أنه لا يخزي النبي والذين آمنوا معه، ثم قال: ﴿إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾ فوجب أن يكون (٧) كل من دخل النار فليس بمؤمن، وأنه لا يخرج منها (٨).\n_________\n(١) من (س).\n(٢) ساقطة من الأصول، والمثبت من \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣١٦، وهو الذي يستقيم به الوزن.\n(٣) ذكره الشوكاني في \"فتح القدير\" ١/ ٥١٧ عن المفضل، ولفظه.\nأخزى الإله بني الصليب عنيزة. . . والباقي مثله.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٦/ ١١٦، \"غريب الحديث\" لأبي عبيد الهروي ٢/ ٣٨١ (خزا).\n(٤) انظر: \"اللباب\" لابن عادل الدمشقي ٦/ ١١٦، \"مفردات ألفاظ القرآن\" للراغب (ص ٢٨١، ٥١٣)، \"تهذيب اللغة\" للأزهري ٦/ ٤٤١، ٧/ ٤٩٠، ١٤/ ٤٠٦.\n(٥) هود: ٧٨.\n(٦) انظر: \"التبيان\" للطوسي ٣/ ٨٢، ٢/ ٣٠ (خزا).\n(٧) من (س).\n(٨) قال ابن عادل الدمشقي في \"اللباب\" ٦/ ١١٦: إن قوله: ﴿يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ﴾ لا يقتضي نفي الإخزاء مطلقًا، وإنما يقتضي أن لا يحصل =","vol":"9","page":556},{"text":"واختلف أهل التأويل في معنى هذِه الآية.\n[٩٨٠] فأخبرنا عبد الله بن حامد الوزان (١)، أخبرنا مكي بن عبدان (٢)، حدثنا أبو الأزهر (٣) (٤).\n(حدثنا مؤمل بن إسماعيل (٥) عن أبي هلال (٦)، عن قتادة (٧)، عن أنس (٨) في قوله (﷿: ﴿إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾) (٩) قال: إنك من تخلد في النار فقد أخزيته (١٠).\n_________\n= الإخزاء حال ما يكونون مع النبي، وهذا النفي لا يناقضه إثبات الإخزاء في الجملة؛ لاحتمال أن يحصل الإخزاء في وقت آخر، انتهى.\nوانظر: \"التبيان\" للطوسي ٣/ ٨٢ - ٨٣، \"فتح القدير\" للشوكاني ١/ ٤١١، \"الكشاف\" للزمخشري ١/ ٤٥٥، \"المحرر الوجيز\" لابن عطية ٣/ ٤٦٣.\n(١) لم يُذكر بجرح أو تعديل.\n(٢) أبو حاتم التميمي، ثقه، مأمون.\n(٣) أحمد بن الأزهر بن منيع النيسابوري، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٤) من قوله: سبحانك فقنا عذاب النار. . . إلى قوله: حدثنا أبو الأزهر، مطموس في الأصل والمثبت من (س)، (ن).\n(٥) صدوق سيِّئ الحفظ.\n(٦) محمد بن سليم أبو هلال الراسبي، صدوق فيه لين.\n(٧) ابن دعامة السدوسي أحد الأئمة ثقة، ثبت، يدلس.\n(٨) الصحابي المشهور.\n(٩) مطموس من الأصل، وساقطة من (ن)، والمثبت من (س).\n(١٠) [٩٨٠] الحكم على الإسناد:\nضعيف؛ محمد بن سليم: صدوق فيه لين، وشيخ المصنف لم يُذكر بجرح أو تعديل. . =","vol":"9","page":557},{"text":"[٩٨١] وأخبرنا عبد الله بن حامد (١)، أخبرنا أحمد بن محمد بن يوسف (٢)، حدثنا أحمد بن إبراهيم بن شاذان (٣)، حدثنا يعقوب بن سفيان (٤)، حدثني عيسى (٥) وسلمة (٦) قالا: أخبرنا عبد الرزاق (٧) عن الثوري (٨)، عن رجل (٩)، عن ابن المسيب (١٠) ﴿إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾ قال: هذِه خاصة لمن لا يخرج منها، إنك منها (١١).\n[٩٨٢] وأخبرنا عبد الله (١٢)، أخبرنا أحمد بن عبد الله (١٣)، حدثنا\n_________\n= التخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٢١١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٤٢ من طريق مؤمل به مثله.\n(١) الوزان، الواعظ: لم يُذكر بجرح أو تعديل.\n(٢) أبو العباس السقطي، مختلف في عدالته.\n(٣) المحدث الثقة، المتقن.\n(٤) ابن جوان الفارسي الحافظ، الثقة.\n(٥) لم أجده.\n(٦) ابن شبيب النيسابوري نزيل مكة، ثقة.\n(٧) ابن همام الصنعاني ثقة، حافظ مصنف.\n(٨) سفيان بن سعيد الثوري ثقة، حافظ فقيه.\n(٩) لم أجد من ذكره.\n(١٠) سعيد بن المسيب، أحد العلماء الأثبات.\n(١١) [٩٨١] الحكم على الإسناد:\nضعيف؛ فيه مبهم.\nأخرج الطبري في \"جامع البيان\" ٤/ ٢١١، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٤٢ عن ابن المسيب مثله.\n(١٢) ابن حامد الوزان الواعظ، لم يُذكر بجرح أو تعديل.\n(١٣) الشيخ الجليل القدوة الثقة.","vol":"9","page":558},{"text":"محمد بن عبد الله (١)، حدثنا) (٢) (شيبان بن فروخ (٣)، حدثنا أبو هلال الراسبي (٤)، حدثنا قتادة (٥) في قوله: ﴿إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾ قال: إنك من تخلد في النار (فقد أخزيته) (٦)، ولا نقول كما قال أهل حروراء (٧) (٨)، أخبرنا بذلك أنس بن مالك (٩) قال: قال رسول الله - ﷺ - (١٠): يدخل الله تعالى ذكره أقوامًا النار ثم يخرجون منها (١١).\n_________\n(١) محمد بن عبد الله بن سليمان الحضرمي، مطين: ثقة.\n(٢) من قوله: حدثنا مؤمل. . . إلى قوله: محمد بن عبد الله حدثنا، مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) الحبطي، صدوق يهم ورمي بالقدر.\n(٤) محمد بن سليم، صدوق فيه لين.\n(٥) ابن دعامة السدوسي، أحد الأئمة، حافظ، ثبت، يدلس.\n(٦) مطموس في الأصل، وساقطة في (ن)، والمثبت من (س).\n(٧) حروراء -بفتحتين وسكون الواو: قرية بظاهر الكوفة نزل بها الخوارج الذين خالفوا عليًّا - ﵁ -. انظر: \"معجم البلدان\" لياقوت ٢/ ٢٨٣.\n(٨) المرجع السابق.\n(٩) آخر أصحاب النبي - ﷺ - موتًا.\n(١٠) مطموس في الأصل، وساقطة في (ن)، والمثبت من (س).\n(١١) [٩٨٢] الحكم على الإسناد:\nشيخ المصنف وشيخ شيخه لم يذكرا بجرح أو تعديل، ومحمد بن سليم فيه لين وشيبان بن فروخ صدوق يهم.\nأخرج البخاري في كتاب الرقاق، باب صفة الجنة والنار (٦٥٥٩) وفي كتاب التوحيد باب ما جاء في قول الله تعالى ﴿إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ﴾ (٧٤٥٠) عن قتادة عن أنس مرفوعًا بلفظ: \"يخرج قوم من النار بعدما مسهم منها سفع فيدخلون الجنة. . .\" الحديث، وأخرج الطبري في \"جامع البيان\" =","vol":"9","page":559},{"text":"وقال بعضهم: ﴿إِنَّكَ مَنْ تُدْخِلِ النَّارَ﴾ من خلد فيها ومن لم (١) يخلد ﴿فَقَدْ أَخْزَيْتَهُ﴾ بالعذاب والهلاك والهوان (٢).\nقال عمرو بن دينار: قدم علينا جابر بن عبد الله الأنصاري (٣) في عمرة، فانتهيت إليه أنا وعطاء فقلت له: ﴿رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾ قال: وما أخزاه حين أحرقه بالنار، إن دون ذلك خزايا (٤) (٥).\n_________\n= ٤/ ٢١١، وابن أبي حاتم في \"تفسير القرآن\" ٣/ ٨٤٢ تحقيق: أسعد الطيب عن أنس. . . قال: من تخلد في النار فقد أخزيته. وليس فيه قول النبي - ﷺ -.\n(١) من (س).\n(٢) هو قول ابن جريج كما في \"جامع البيان\" للطبري ٤/ ٢١١.\n(٣) مطموس في الأصل، (ن)، والمثبت من (س).\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ٢١١، والحاكم في \"المستدرك\" ٢/ ٣٢٨ عن عمرو بن دينار به مثله من طريق بحر بن كُنَيْزٍ الباهلي، قال الذهبي في \"ميزان الاعتدال\" ١/ ٢٩٨: بحر هالك. .\n(٥) في هامش (س): المعنى: إن هذا الأمر أشد من الخزي، فإن الخزي يحصل بما دون ذا انتهى.\nومن قوله: شيبان بن فروخ. . إلى قوله: ذلك خزايا، مطموس في الأصل، والمثبت من (س)، (ن).\nقال الطوسي في \"التبيان\" ٣/ ٨٢: ومن عاقبه الله على ذنوبه فقد فضحه، وذلك هو الخزي، ولا ينافي ذلك ما نذهب إليه من جواز العفو عن المذنبين؛ لأنه تعالى إذا عفا عن المعاصي لا يكون أخزاه، وإن أدخله النار ثم أخرجه منها بعد استيفاء العقاب، فعلى قول من قال: الخزي يكون بالدوام، ولا يكون أخزاه، ومن قال: يكون بنفس الدخول له أن يقول: إن ذلك وإن كان خزيًا فليس مثل خزي الكفار، وما يفعل بهم من دوام العقاب.","vol":"9","page":560},{"text":"(وقال أهل المعاني: الخزي: يحتمل الحياء، يقال: خزى يخزى خزاية: إذا استحيا، قال ذو الرمة (١):\nخزاية أدركته بعد جولته ... من جانب الحبل مخلوطًا بها الغضب (٢)\nوقال القطامي (٣) في الثور والكلاب.\nحَرِجًا وكر كرور صاحب نجدة ... خزي الحرائر أن يكون جبانا (٤)\nأي: استحيا فخزي، فخزي المؤمن يومئذ الحياء، وخزي الكافرين الذل والخلود في النار (٥) ﴿وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ﴾.\n\n<span data-type=\"title\" id=toc-852>١٩٣ </span>- قوله ﷿: ﴿رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ﴾\nيعني: محمدًا - ﷺ -. قاله ابن مسعود وابن عباس وأكثر الناس (٦).\n_________\n(١) غيلان بن عقبة أبو الحارث، وغلب عليه ذو الرمة، شاعر مشهور.\n(٢) هو في \"ديوان ذي الرمة\" (ص ١٠٣)، \"تهذيب اللغة\" للأزهري ٧/ ٤٩١ (خزى)، \"لسان العرب\" لابن منظور ٤/ ٢٢٧ (خزا).\n(٣) عمير بن شييم، والقطامي لقب غلب عليه، وهو شاعر إسلامي مقل مجيد.\n(٤) هو في \"ديوان القطامي\" (ص ٦٣)، \"تهذيب اللغة\" للأزهري ٧/ ٤٩١ (خزى)، \"لسان العرب\" لابن منظور ١٤/ ٢٢٧ (خزا).\n(٥) الإخزاء في اللغة يرد على معان يقرب بعضها من بعض.\nانظر: \"الوسيط\" للواحدي ١/ ٥٣٥، \"الكشاف\" للزمخشري ١/ ٤٥٥، \"لسان العرب\" لابن منظور ١٤/ ٢٢٧ (خزا).\n(٦) وكذلك قال القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٣١٧.\nوانظر: \"النكت والعيون\" للماوردي ١/ ٤٤٣، \"الوسيط\" للواحدي ١/ ٥٣٤، \"تفسير القرآن\" للسمعاني ١/ ٣٨٩.","vol":"9","page":561},{"text":"وقال القرظي: يعني: القرآن، فليس كل أحد يلقى النبي - ﷺ - (١) ﴿يُنَادِي لِلْإِيمَانِ﴾ أي: إلى الإيمان، كقوله تعالى) (٢) ﴿لِمَا نُهُوا عَنْهُ﴾ (٣)، ﴿لِمَا قَالُوا﴾ (٤).\nوقيل: اللام بمعنى: أجل (٥)، وقال قتادة: أنبأكم الله -﷿- عن مؤمني الإنس كيف قالوا، وعن مؤمني الجن كيف قالوا.\nفأما مؤمنو الجن فقالوا: ﴿إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا﴾ [الجن: ١] الآية (٦)، وأما مؤمنو الإنس فقالوا ﴿رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ﴾ أي: (٧) في جملة الأبرار.\n\n<span data-type=\"title\" id=toc-853>١٩٤ </span>- قوله -﷿-: ﴿رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَى رُسُلِكَ﴾\nأي: على ألسنة رسلك، كقوله: ﴿وَسْئَلِ الْقَرْيَةَ﴾ (٨) (٩) وقرأ\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٢١٢، وابن أبي حاتم في \"تفسير القرآن\" ٣/ ٨٤٢ عن محمد بن كعب القرظي مثله.\n(٢) من قوله: وقال أهل المعاني. . . إلى قوله: كقوله تعالى، مطموس في الأصل، والمثبت من (س)، (ن).\n(٣) الأنعام: ٢٨.\n(٤) المجادلة: ٣.\n(٥) انظر: \"الأزهية\" للهروي (ص ٢٨٧)، \"ارتشاف الضرب\" لأبي حيان ٤/ ١٧٠٧، \"اللباب\" لابن عادل الدمشقي ٦/ ١٢٠.\n(٦) من (س).\n(٧) من (س)، (ن).\n(٨) يوسف: ٨٢.\n(٩) ينظر \"جامع البيان\" للطبري ٤/ ٢١٤، \"الوسيط\" للواحدي ١/ ٥٣٤.","vol":"9","page":562},{"text":"الأعمش: (رسلك) بالتخفيف (١)، ﴿وَلَا تُخْزِنَا﴾: ولا تعذبنا، ولا تهلكنا ولا تفضحنا، ولا تهنا، ﴿يَوْمَ الْقِيَامَةِ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ﴾.\nفإن قيل: ما وجه قولهم: ﴿رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَى رُسُلِكَ﴾ وقد علموا أن الله لا يخلف الميعاد؟ فالجواب عنه: أن لفظه الدعاء، ومعناه: الخبر، تقديره: فاغفر لنا ذنوبنا وكفر عنا سيئاتنا وتوفنا مع الأبرار، ولا تخزنا، لتأتينا ما وعدتنا على ألسنة رسلك من الفضل والرحمة والثواب والنعمة (٢).\nوقيل معناه: ربنا واجعلنا ممن تؤتيهم ما وعدت على ألسنة رسلك، ويستحقون ثوابك؛ لأنهم لم يتيقنوا استحقاقهم لهذِه الكرامة، فسألوه أن يجعلهم مستحقين لها، ولو كان القوم شهدوا بذلك لأنفسهم لكانوا قد زكوها وليس ذلك من صفة الأبرار (٣).\nوقال بعضهم: إنما سألوا ربهم تعجيل ما وعدهم من النصر على الأعداء، وإعزاز الدين؛ لأنها حكاية عن أصحاب النبي - ﷺ - قالوا: قد\n_________\n(١) أي: بسكون السين.\nانظر: \"البحر المحيط\" لأبي حيان ٣/ ١٤٩، \"المحرر الوجيز\" لابن عطية ٣/ ٤٦٦، عن الأعمش مثله.\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ٢١٤، \"البحر المحيط\" لأبي حيان ٣/ ١٤٩، \"الكشاف\" للزمخشري ١/ ٦٧٨ - ٦٧٩.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ٣/ ١٤٩، \"المحرر الوجيز\" لابن عطية ٣/ ٤٦٦، \"التبيان\" للطوسي ٣/ ٨٦ - ٨٧.","vol":"9","page":563},{"text":"علمنا أنك لا تخلف الميعاد، أي: وعدك من النصر والظفر على الكفار، ولكن لا صبر لنا على حلمك، فعجل خزيهم، وانصرنا عليهم (١).\n[٩٨٣] حدثنا أبو عبد الله ابن فنجويه (٢)، ثنا أبو علي ابن حبش المقرئ (٣)، ثنا أبو يعلى الموصلي (٤)، ثنا هدبة بن خالد (٥)، ثنا سهيل بن أبي حزم (٦)، ثنا ثابت البناني (٧)، عن أنس بن مالك (٨) - ﵁ - أن رسول الله - ﷺ - قال: \"من وعده الله -﷿- على عمل ثوابًا فهو منجزه له رحمة، ومن وعده على عمل عقابًا فهو بالخيار\" (٩).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٤/ ٢١٤، وهو اختياره.\nوانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٤٦.\n(٢) الحسين بن محمد بن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٣) الحسين بن محمد بن حبش، ثقة، مأمون.\n(٤) أحمد بن علي بن المثنى التميمي الإمام الحافظ، الثقة.\n(٥) ابن الأسود أبو خالد ثقة، عابد.\n(٦) القطعي البصري، ضعيف.\n(٧) ثابت بن أسلم البناني، ثقة، عابد.\n(٨) الصحابي المشهور.\n(٩) [٩٨٣] الحكم على الإسناد:\nضعيف؛ لأجل سهيل بن أبي حزم.\nالتخريج:\nأخرج الطبراني في \"الأوسط\" ٨/ ٢٤٠ (٨٥١٦)، وأبو يعلى في \"المسند\" ٦/ ٦٦ (٥٦١) (٣٣١٦)، والبزار كما في \"مختصر زوائد البزار\" ابن حجر ٢/ ٤٥٦، \"المطالب العالية\" لابن حجر ٣/ ٢٩٩، من طرق عن سهيل بن أبي حازم به نحوه. قال البزار: سهيل لا يتابع على حديثه. =","vol":"9","page":564},{"text":"[٩٨٤] وأخبرنا أبو القاسم الحسن بن محمد بن الحسن المفسر (١)، ثنا أبو بكر أحمد بن إسحاق الفقيه (٢)، ثنا بشر بن موسى (٣) قال: سمعت الأصمعي (٤) يقول: سمعت أبا عمرو بن العلاء (٥) يقول: سألني عمرو بن عبيد (٦) أيخلف الله وعده؟ قلت: لا قال: فيخلف وعيده؟ قلت: نعم. قال: لم؟ قلت: لأن في خلفه الوعد علامة اللؤم، وفي خلفه الوعيد: إظهار الكرم، وأنشأ يقول:\nولا يرهب ابن العم ما عشت صولتي ... ولا أختشي من خشية المتهدد\nوإني وإن أوعدته أو وعدته ... لمخلف إيعادي ومنجز موعدي (٧)\n_________\n= وينظر: \"كشف الأستار\" للهيثمي ٤/ ٧٥ (٣٢٣٥)، \"مجمع الزوائد\" للهيثمي ١٠/ ٢١١، \"مجمع البحرين\" للهيثمي ٨/ ٧٤ - ٧٥ (٤٧٣٩).\n(١) أبو القاسم، قيل: كذبه الحاكم.\n(٢) النيسابوري، لم يذكر بجرح أو تعديل.\n(٣) ابن عميرة، الإمام الحافظ الثقة.\n(٤) عبد الملك بن قريب الأصمعي، الإمام المشهور، صدوق.\n(٥) زبان بن العلاء أبو عمرو، الإمام الحافظ الثقة، أحد القراء السبعة.\n(٦) ابن باب أبو عثمان المعتزلي المشهور كان داعيًا إلى بدعته متهم.\n(٧) [٩٨٤] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم وشيخ شيخه لم يذكر بجرح أو تعديل، وعمرو بن عبيد متهم، متبع.\nذكره الخطيب في \"تاريخ بغداد\" ١٢/ ١٧٦ من طريق محمد بن عبد الله الشافعي، حدثنا محمد بن بشر بن مطر، حدثنا سوار بن عبد الله حدثنا الأصمعي عبد الملك =","vol":"9","page":565},{"text":"[٩٨٥] أخبرنا أبو الحسن الخبازي (١)، ثنا أبو الشيخ الحافظ (٢)، ثنا ابن أبي عاصم (٣)، ثنا هشام بن عمار (٤)، ثنا سليمان بن موسى الزهري (٥)، ثنا مظاهر بن أسلم المخزومي (٦)، حدثنا سعيد المقبري (٧)، عن أبي هريرة - ﵁ - أن رسول الله - ﷺ - كان يقرأ عشر آيات من آخر آل عمران كل ليلة (٨).\n_________\n= ابن قريب، قال: جاء عمرو بن عبيد فذكر نحوه، وانظر: \"المصباح المنير\" للفيومي ٢/ ٦٦٤ - ٦٦٥، \"شرح ألفية السيوطي في الحديث\" للشيخ محمَّد بن آدم ١/ ٣١١ - ٣١٢، \"التبيان\" للطوسي ٣/ ٨٦ - ٨٧.\n(١) علي بن محمد الخبازي الجرجاني، إمام ثقة، مؤلف محقق.\n(٢) عبد الله بن محمد بن جعفر بن حيان المعروف بأبي الشيخ، ثقة مأمون.\n(٣) أبو بكر أحمد بن عمرو بن أبي عاصم الشيباني الضحاك، حافظ كثير التصانيف.\n(٤) هشام بن عمار السلمي، صدوق، كبر فصار يتلقن، فحديثه القديم أصح.\n(٥) سليمان بن موسى الزهري فيه لين.\n(٦) مظاهر بن أسلم المخزومي المدني، ضعيف.\n(٧) سعيد بن أبي سعيد المقبري ثقة.\n(٨) [٩٨٥] الحكم على الإسناد:\nضعيف؛ مظاهر بن أسلم ضعيف، وسليمان بن موسى ومظاهر بن أسلم صدوقان.\nالتخريج:\nأخرج الطبراني في \"المعجم الأوسط\" كما في \"مجمع البحرين\" للهيثمي ٢/ ٣١٠ (١١٢١)، وابن عدي في \"الكامل\" ٦/ ٢٤٤٢ من طرق عن هشام بن عمار به مثله. وانظر: \"ذخيرة الحفاظ\" لابن طاهر المقدسي ٢/ ٨٤٧ (١٦٨٦)، \"مجمع الزوائد\" للهيثمي ٢/ ٢٧٤، قال ابن كثير في \"تفسير القرآن العظيم\" ١/ ٤٤١: فيه غرابة. . . مظاهر بن أسلم ضعيف.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢٢٦.","vol":"9","page":566},{"text":"[٩٨٦] وأخبرنا أبو (١) الحسن ابن أبي إسحاق المزكي (٢)، ثنا أبي (٣)، حدثنا مكي بن عبدان (٤)، ثنا أحمد بن الأزهر (٥)، ثنا وهب بن جرير (٦)، ثنا أبي (٧) قال: سمعت يحيى (٨) يحدث عن يزيد بن مرثد (٩): أن عثمان بن عفان ﵁ قال: من قرأ في كل ليلة: ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ إلى آخرها، كتب له بمنزلة قيام ليلة (١٠).\n_________\n(١) من (س).\n(٢) عبد الرحمن بن إبراهيم بن محمد بن يحيى المزكي، كان ثقة.\n(٣) إبراهيم بن محمد بن يحيى النيسابوري المزكي، الإمام المحدث القدوة، قال الخطيب: كان ثقه، ثبتًا مكثرًا.\n(٤) النيسابوري، ثقة مأمون.\n(٥) النيسابوري، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٦) ابن حازم، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (٧٤٧٢)، \"تهذيب التهذيب\" لابن حجر ١١/ ١٦١.\n(٧) جرير بن حازم بن زيد، ثقة في غير قتادة، وله أوهام إذا حدث من حفظه.\nانظر: \"تقريب التهذيب\" لابن حجر (٩١١)، \"تهذيب التهذيب\" لابن حجر ٢/ ٦٩.\n(٨) ابن سعيد العطار الشامي الحمصي، ضعيف.\n(٩) الصنعاني من صنعاء دمشق، ثقة وله مراسيل.\nانظر: \"تقريب التهذيب\" لابن حجر (٧٤٧٢)، \"تهذيب التهذيب\" لابن حجر ١١/ ٣٥٨. .\n(١٠) [٩٨٦] الحكم على الإسناد:\nضعيف؛ يحيى بن سعيد العطار منكر الحديث.\nانظر: \"الضعفاء\" للعقيلي ٤/ ٤٠٣. =","vol":"9","page":567},{"text":"<span data-type=\"title\" id=toc-854>١٩٥ </span>- (قوله ﷿) (١): ﴿فَاسْتَجَابَ لَهُمْ رَبُّهُمْ﴾\n[٩٨٧] أخبرنا عبد الله بن حامد الوزان (٢)، أنا مكي بن عبدان (٣)، ثنا أحمد بن منصور المروزي (٤)، ثنا أبو جابر (٥)، ثنا أبو بكر الهذلي (٦)، عن الحسن (٧) قال: (ما زالوا) (٨) يقولون: ربنا. . ربنا. . حتى استجاب لهم ربهم (٩).\n_________\n= التخريج:\nلم أجده.\nولكن رواه الدارمي في \"السنن\" ٢/ ٩٠٩ (٣٢٧٣) من طريق ابن لهيعة، عن يزيد بن أبي حبيب، عن أبي الخير، عن عثمان بن عفان قال: من قرأ آخر آل عمران في ليلة كتب له قيام ليلة، وعبد الله بن لهيعة قاضي مصر، ضعيف.\nانظر: \"المغني في الضعفاء\" للذهبيّ ١/ ٥٠٢ (٣٣١٧).\n(١) من (س).\n(٢) ابن ماهان الأصبهاني الوزان الواعظ، لم يُذكر بجرح أو تعديل.\n(٣) ثقة مأمون.\n(٤) صدوق.\nانظر: \"تقريب التهذيب\" لابن حجر (١١٢)، \"تهذيب التهذيب\" لابن حجر ١/ ٨٢.\n(٥) لم أجده.\n(٦) ابن عبد الله أخباري، متروك الحديث.\nانظر: \"تقريب التهذيب\" لابن حجر (٨٠٠٢)، \"ميزان الاعتدال\" للذهبي ٤/ ٤٩٧.\n(٧) ابن أبي الحسن يسار البصري، الإمام الثقة كان يرسل كثيرًا ويدلس.\n(٨) في الأصل: ما زال. والمثبت من (س)، (ن).\n(٩) [٩٨٧] الحكم على الإسناد:\nضعيف جدًا؛ أبو بكر الهذلي متروك. =","vol":"9","page":568},{"text":"وروى عمار الدهني، عن الصادق - ﵁ - قال: من حزبه أمر فقال: خمس مرات. . ربنا. . ربنا، نجاه الله مما يخاف، وأعطاه ما أراد، قيل له: وكيف؟، فقرأ: ﴿الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا﴾ (١)، إلى قوله تعالى ﴿إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ﴾ (٢).\nفأما نزول الآية فقال مجاهد: قالت أم سلمة - ﵂ -: يا رسول الله إني أسمع الله تعالى يذكر الرجال في الهجرة ولا يذكر النساء بشيء، فأنزل الله -﷿- هذِه الآية (٣).\n_________\n= التخريج:\nأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٤٤ معلقًا عن زافر، عن أبي بكر الهذلي، عن عطاء نحوه، وذكره ابن عادل الدمشقي في \"اللباب\" ٦/ ١٢٤ عن الحسن.\nوانظر: \"فتح القدير\" للشوكاني ١/ ٤١٣.\n(١) من (س).\n(٢) ذكره ابن عادل الدمشقي في \"اللباب\" ٦/ ١٢٤ عن جعفر الصادق.\n(٣) التخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٢١٥ من طريق ابن أبي نجيح عن مجاهد به مثله، قال الشيخ أحمد شاكر: هذا إسناد صحيح. \"جامع البيان\" للطبري ٤/ ٢١٥ هامش (٢) ورواه الحاكم في \"المستدرك\" ٢/ ٤٥١ من طريق الحسين بن حفص عن سفيان، عن ابن أبي نجيح به مثله، وزاد: فأنزل الله -﷿-: ﴿إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾ الآية (٢٥)، من سورة الأحزاب، قال الحاكم: هذا إسناد صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي. ورواه الطبري في \"جامع البيان\" ٤/ ٢١٥، والترمذي في أبواب التفسير، في باب ومن سورة النساء (٣٠٢٣)، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٤٤ من طريق سفيان عن عمرو بن دينار قال: سمعت رجلًا من ولد أم سلمة - وقد بينه الحاكم في =","vol":"9","page":569},{"text":"قال (١):\nوقالت الأنصار: هي أول ظعينة (٢) قدمت علينا (٣). ﴿أَنِّي﴾ أي: بأني، أو: لأني، نصب بنزع الخافض (٤).\nوقرأ عيسى بن عمر: (إني) بكسر الألف (٥)، كأنه أضمر القول، وجعل الاستجابة قولًا (٦).\n_________\n= \"المستدرك\" ٢/ ٣٢٨ من طريق يعقوب بن حميد فسماه: سلمة بن أبي سلمة - زوج النبي - ﷺ - يقول: قالت أم سلمة. . فذكر الحديث.\nوانظر: \"المسند\" للحميدي ١/ ٤٤ (٣٠١)، \"المعجم الكبير\" للطبراني ٢٣/ ٢٩٤ (٦٥١) قال الألباني في \"صحيح سنن الترمذي\" ٣/ ٣٨١ (٢٤١٩ - ٢٤٢٠): صحيح الإسناد. وقال الحاكم: هذا حديث صحيح على شرط البخاري ووافقه الذهبي.\n(١) القائل هو مجاهد كما في \"تحفة الأحوذي\" للمباركفوري ٨/ ٢٩٩ (٣٢١٢).\n(٢) الظعينة: المرأة؛ لأنها تظعن إذا ظعن زوجها، وقيل: بل الظعينة: الجمل الذي تركبه.\nانظر: \"المحيط في اللغة\" لإسماعيل بن عباد ١/ ٤٥٤ (ظعن)، \"غريب الحديث\" لأبي عبيد ٢/ ٤٢٦ (ظعن).\n(٣) يقال: إن ليلى امرأة عامر بن ربيعة شركتها في هذِه الأولية.\nانظر: \"الإصابة\" لابن حجر ٨/ ٤٠٥.\n(٤) قال ابن عادل الدمشقي في \"اللباب\" ٦/ ١٢٤: الجمهور على فتح أن، والأصل: بأني، فيجيء فيها المذهبان.\n(٥) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٤)، \"مشكل إعراب القرآن\" لمكي ١/ ١٧٣، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٦٠: عنه.\n(٦) انظر: \"الكشاف\" للزمخشري ١/ ٤٨٩، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣١٨، \"فتح القدير\" للشوكاني ١/ ٤١٣.","vol":"9","page":570},{"text":"﴿لَا أُضِيعُ﴾ لا أحبط ولا أبطل (١)، ﴿عَمَلَ عَامِلٍ مِنْكُمْ﴾ أيها المؤمنون، ﴿مِنْ ذَكَرٍ أَوْ أُنْثَى بَعْضُكُمْ مِنْ بَعْضٍ﴾ قال الكلبي: يعني في الدين والنصرة والموالاة (٢). وقيل: حكم جميعكم في الثواب واحد (٣). وقيل: كلكم من آدم وحواء (٤).\nوقال الضحاك: رجالكم شكل نسائكم في الطاعة، ونساؤكم شكل رجالكم في الطاعة (٥) نظيرها قوله -﷿-: ﴿وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ (٦) (٧).\n﴿فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي﴾ أي: في طاعتي وديني وهم المهاجرون الذين أخرجهم المشركون من مكة وآذوهم (٨)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٢/ ١٥٤، \"فتح القدير\" للشوكاني ١/ ٤١٣، \"التبيان\" للطوسي ٣/ ٨٨.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٥٤، وابن عادل الدمشقي في \"اللباب\" ٦/ ١٢٦ عن الكلبي مثله.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٢/ ١٥٤، \"فتح القدير\" للشوكاني ١/ ٤١٣، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٣/ ١٠٥٥.\n(٤) ينظر المراجع السابقة.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٥٤، وابن عادل الدمشقي في \"اللباب\" ٦/ ١٢٦ عن الضحاك.\n(٦) التوبة: ٧١.\n(٧) انظر: \"التبيان\" للطوسي ٣/ ٨٩ - ٩٠.\n(٨) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٤٤ عن الحسن بمعناه.\nوانظر: \"معالم التنزيل\" للبغوي ٢/ ١٥٤.","vol":"9","page":571},{"text":"﴿وَقَاتَلُوا وَقُتِلُوا﴾ قرأ محارب بن (١) دثار: (وقتلوا) بالفتح، وقاتلوا (٢).\n[٩٨٨] وأخبرنا محمد بن عبد الله بن حمدويه (٣)، ثنا الحسين بن أيوب (٤)، ثنا علي بن عبد العزيز (٥)، قال: ثنا أبو عبيد (٦)، حدثنا حجاج (٧)، ثنا هارون (٨)، أخبرني يزيد بن خازم (٩) قال: سمعت عمر بن عبد العزيز (١٠) يقرأ (وقَتَلوا وقُتِلوا) يعني: أنهم قتلوا من قتلوا من المشركين ثم قتلهم المشركون (١١).\n_________\n(١) الزيادة من (س)، (ن).\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٣/ ٤٦٩ - ٤٧٠، \"قطف الأزهار\" للسيوطي ١/ ٦٧٣.\n(٣) أبو عبد الله الحاكم، إمام أهل الحديث في عصره الحافظ الثقة.\n(٤) الطوسي، الأديب الإمام، الحافظ، الثقة.\n(٥) البغوي أبو الحسن نزيل مكة، ثقة مأمون.\n(٦) القاسم بن سلام، الإمام المشهور الثقة الفاضل.\n(٧) ابن محمد أبو محمد الأعور المصيصي، الحافظ، ثقة لكنه اختلط في آخر عمره.\n(٨) ابن موسى أبو عبد الله الأعور البصري علامة، ثقه صدوق له قراءة معروفة إلَّا أنه رُمي بالقدر.\n(٩) لم أجده.\n(١٠) ابن مروان بن الحكم الأموي، أمير المؤمنين.\n(١١) [٩٨٨] الحكم على الإسناد:\nفيه من لم أجده.\nوانظر: \"إعراب القرآن\" للنحاس ١/ ٤٢٨، \"التبيان\" للطوسي ٣/ ٨٨ عن عمر بن عبد العزيز، \"المحرر الوجيز\" لابن عطية ٣/ ٤٦٩، \"البحر المحيط\" لأبي حيان ٣/ ١٥٢، \"فتح القدير\" للشوكاني ١/ ٤١٣.","vol":"9","page":572},{"text":"وقرأ أبو رجاء العطاردي (١) وطلحة والحسن: (وقاتلوا وقتلوا) مشددًا (٢)، (قال الحسن) (٣): يعني: أنهم قطعوا في المعركة (٤).\nوقرأ عاصم وأبو عمرو (وأبو عبيدة) (٥) وأهل المدينة: ﴿وَقَاتَلُوا وَقُتِلُوا﴾ يريدون أنهم قاتلوا ثم قتلوا (٦) (٧). وقرأ يحيى بن وثاب والأعمش وحمزة والكسائي وخلف: (وقتلوا وقاتلوا) (٨)، ولها وجهان:\nأحدهما: وقاتل من بقي منهم، تقول العرب: قتلنا بني تميم، وإنما قتلوا بعضهم.\n_________\n(١) من (س).\n(٢) انظر \"قطف الأزهار\" للسيوطي ١/ ٦٧٣، \"معالم التنزيل\" للبغوي ٢/ ١٥٤، \"الوسيط\" للواحدي ١/ ٥٣٥.\n(٣) الزيادة من (ن).\n(٤) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٥٤، وابن عادل الدمشقي في \"اللباب\" ٦/ ١٢٨ عن الحسن.\n(٥) في الأصل: أبو عبيد، وكذلك في (س)، والمثبت من (ن).\n(٦) هي قراءة أكثر القراء.\nانظر: \"معالم التنزيل\" للبغوي ٢/ ١٥٤، \"قطف الأزهار\" للسيوطي ١/ ٦٧٣، \"فتح القدير\" للشوكاني ١/ ٤١٣.\n(٧) في الهامش الأيسر من (س) قوله: وشدد ابن كثير وابن عامر التاء من: ﴿قُتِلُوا﴾ هنا وفي الأنعام: انتهى. ﴿قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلَادَهُمْ﴾ [الأنعام: ١٤٠].\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٣٢٥، \"المحرر الوجيز\" لابن عطية ٣/ ٤٧٠.\n(٨) انظر \"الحجة\" لابن زنجلة (ص ١٨٧)، \"قطف الأزهار\" للسيوطي ١/ ٦٧٣، \"فتح القدير\" للشوكاني ١/ ٤١٣، \"الوسيط\" للواحدي ١/ ٥٣٥.","vol":"9","page":573},{"text":"والوجه الآخر: بإضمار قد، أي: وقد قاتلوا (١) قال الشاعر:\nتصابى وأمسى علاه الكبر (٢).\nيريد: وقد علاه (٣).\nقوله: ﴿لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ثَوَابًا مِنْ عِنْدِ اللَّهِ﴾ نصب على القطع، قاله الكسائي (٤) (٥).\nوقال (٦) المبرد إنصب على المصدر) (٧) معناه: لأثيبنهم ثوابًا (٨) ﴿وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِ﴾ (٩).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٢/ ١٥٤، \"الدر المصون\" للسمين الحلبي ٣/ ٥٤٢ - ٥٤٣، \"اللباب\" لابن عادل الدمشقي ٦/ ١٢٨.\n(٢) البيت للنمر بن تولب.\nانظر: \"أساس البلاغة\" للسمين الحلبي ١/ ٤٤٨ (غرر).\n(٣) انظر: \"فتح القدير\" للشوكاني ١/ ٤١٣، \"البحر المحيط\" لأبي حيان ٣/ ١٥٢.\n(٤) في \"معالم التنزيل\" للبغوي ٢/ ١٥٤، عن الكسائي مثله.\nوانظر: \"التبيان\" للعكبري ١/ ١٦٣، \"قطف الأزهار\" للسيوطي ١/ ٦٧٣.\n(٥) قال السمين الحلبي في \"الدر المصون\" ٣/ ٥٤٣: في نصبه ثمانية أوجه.\nوانظر: \"اللباب\" لابن عادل الدمشقي ٦/ ١٢٩.\n(٦) من (س)، (ن).\n(٧) من (س) وفي غيرها (مصدر).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٢/ ١٥٤، \"التبيان\" للعكبري ١/ ١٦٣، \"قطف الأزهار\" للسيوطي ١/ ٦٧٣، \"فتح القدير\" للشوكاني ١/ ٤١٣، \"معاني القرآن\" للزجاج ١/ ٥١٨.\n(٩) انظر: \"اللباب\" لابن عادل الدمشقي ٦/ ١٢٨ - ١٢٩، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٣٠٨، \"فتح القدير\" للشوكاني ١/ ٤١٣، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني ٣/ ١٠٥٧ - ١٠٥٨.","vol":"9","page":574},{"text":"[٩٨٩] وأخبرني (١) الحسين بن محمد بن الحسين بن فنجويه (٢) بقراءتي عليه، ثنا موسى بن محمد بن علي (٣)، حدثنا أبو شعيب الحراني (٤)، ثنا عبد الأعلى بن حماد النرسي (٥)، ثنا بشر بن السري (٦)، ثنا عبد الله بن لهيعة (٧)، عن أبي عشانة (٨)، عن عبد الله ابن عمرو - ﵄ - قال: سمعت رسول الله - ﷺ - يقول: \"إن الله -﷿- يدعو يوم القيامة بالجنة فتأتي بزخرفها وزينتها فيقول: أين عبادي الذين قتلوا وقاتلوا (٩) في سبيلي، وأوذوا في سبيلي، وجاهدوا في سبيلي، ادخلوا الجنة، فيدخلونها بغير حساب ولا عذاب، فتأتي الملائكة فيسجدون ويقولون: ربنا نحن نسبح بحمدك الليل والنهار، ونقدس لك، من هؤلاء الذين آثرتهم علينا؟، فيقول الرب -﷿-: هؤلاء عبادي الذين أوذوا في سبيلي، فتدخل عليهم الملائكة وتقول: ﴿سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ﴾ \" (١٠).\n_________\n(١) في الأصل أخبرنا، والمثبت من (س)، (ن).\n(٢) إمام ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) عبد الله بن الحسن بن أحمد بن أبي شعيب الحراني، ثقة، مأمون، لكنه يخطئ.\n(٥) ابن نصر أبو يحيى البصري النرسي، لا بأس به.\n(٦) الأفوه أبو عمرو، ثقة متقن وكان واعظًا، طعن فيه برأي جهم، ثم اعتذر وتاب.\n(٧) أبو عبد الرحمن المصري القاضي، صدوق خلط بعد احتراق كتبه.\n(٨) حَيّ -بفتح أوله وتشديد التحتانية- بن يؤمن أبو عشانة المصري، ثقة.\n(٩) من (س)، (ن).\n(١٠) [٩٨٩] الحكم على الإسناد: =","vol":"9","page":575},{"text":"<span data-type=\"title\" id=toc-855>١٩٦ </span>- قوله ﷿: ﴿لَا يَغُرَّنَّكَ﴾ الآية (١)\nنزلت في مشركي العرب، وذلك أنهم كانوا في رخاء ولين من العيش، وكانوا يتجرون ويتنعمون، فقال بعض المؤمنين: إن (٢) أعداء الله فيما نرى من الخير، وقد هلكنا من الجوع والجهد، فنزلت هذِه الآية (٣).\nوقال الفراء: كانت اليهود تضرب في الأرض فتصيب الأموال،\n_________\n= ضعيف؛ فيه عبد الأعلى بن حماد لا بأس به وابن لهيعه صدوق، وفيه من لم أجده.\nهو حسن لغيره بالمتابعة.\nالتخريج:\nأخرج الإمام أحمد في \"المسند\"، ٢/ ١٦٨ (٦٥٧١) من طريق ابن لهيعة به نحوه.\nورواه الإمام أحمد في \"المسند\"، ٢/ ١٦٨ (٦٥٧٠)، وأبو نعيم في \"حلية الأولياء\" ١/ ٣٤٧ من طريق معروف بن سويد الجذامي أن أبا عشانة المعافري حدثه به نحوه، ومعروف بن سويد الجذامي، مقبول.\nانظر: \"تقريب التهذيب\" لابن حجر (٦٧٩٣).\nورواه الطبري في \"جامع البيان\" ٤/ ٢١٦، والحاكم في \"المستدرك\" ٢/ ٨١ من طريق عمرو بن الحارث أن أبا عشانة المعافري حدثه به نحوه.\nقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه. انتهى.\nوفيه متابعة عمرو بن الحارث المصري لابن لهيعة وللجذامي، وعمرو ثقة فقيه حافظ. انظر: \"تهذيب الكمال\" للمزي ٢١/ ٥٧٠، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٣/ ١٠٥٦.\n(١) من (س)، (ن).\n(٢) من (س).\n(٣) ذكره أبو حيان في \"البحر المحيط\" ٣/ ١٥٣، ولم ينسبه لأحد.\nوانظر: \"التبيان\" للطوسي ٣/ ٩١، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣١٩.","vol":"9","page":576},{"text":"فأنزل الله تعالى: ﴿لَا يَغُرَّنَّكَ﴾ (١)، وقرأ يعقوب: (لا يغرنك) وأخواتها ساكنة النون (٢) (٣) وأنشد فيه (٤).\nلا يغرنك عشاء ساكن ... قد يوافي بالمنيات السحر (٥)\n﴿تَقَلُّبُ الَّذِينَ كَفَرُوا﴾ أي: ضربهم في الأرض وتصرفهم ﴿فِي الْبِلَادِ﴾ للتجارات والبياعات وأنواع المكاسب والمطالب، والخطاب للنبيﷺ -، والمراد به غيره، لأنه لم يغتر بذلك (٦).\n_________\n(١) في \"معاني القرآن\" ١/ ٢٥١ نحوه.\nوانظر: \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٣٤١، وهو قول ابن عباس كما في \"البحر المحيط\" لأبي حيان ٣/ ١٥٣.\n(٢) في الهامش من الأصل قوله، أي: في رواية رويس، وأخواتها: ﴿لَا يَحْطِمَنَّكُمْ﴾. . . ﴿ولا يستخنفك ...﴾ ﴿لنذهبن بك أو نرينك ....﴾ والباقون بالتشديد. لمحرره. انتهى بتخفيف النون في الخمسة الأحرف، ويقف على نذهبا بالألف، في مثل ﴿وَلَيَكُونًا﴾، ﴿لَنَسْفَعًا﴾ والباقون بالتشديد لمحرره. . . انتهى.\n(٣) في \"إعراب القرآن\" للنحاس (ص ٤٢٨): ابن أبي إسحاق ويعقوب: بنون خفيفة.\nوانظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ٣٦٠، وفي \"المبسوط في القراءات العشر\" لابن مهران (ص ١٧٣): يعقوب في رواية رويس.\n(٤) من (ن).\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٣١٩، ونسبه ليعقوب.\nوانظر: \"البحر المحيط\" لأبي حيان ٣/ ١٥٤، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٣٠٨، \"المحرر الوجيز\" لابن عطية ٣/ ٤٧١.\n(٦) انظر: \"التبيان\" للطوسي ٣/ ٩٠ - ٩١، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣١٩، \"قطف الأزهار\" للسيوطي ١/ ٦٧٤.","vol":"9","page":577},{"text":"قال قتادة في هذِه الآية: والله ما غروا نبي الله - ﷺ -، ولا وكل إليهم شيئًا من أمر الله حتى قبضه الله على ذلك (١). نظيرها قوله تعالى ﴿فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِي الْبِلَادِ﴾ (٢) (٣).\nثم قال:\n\n<span data-type=\"title\" id=toc-856>١٩٧ </span>- ﴿مَتَاعٌ قَلِيلٌ﴾\nأي: هو متاع قليل، بلغة فانية، ومتعة زائلة، لأن كل ما هو فان قليل.\n[٩٩٠] أخبرنا أبو عبد الله ابن فنجويه الدينوري (٤)، ثنا أبو بكر ابن مالك القطيعي (٥)، ثنا عبد الله بن أحمد بن حنبل (٦)، حدثني أحمد بن إبراهيم الدورقي (٧)، حدثنا أبو معاوية (٨)، عن الأعمش (٩)، عن\n_________\n(١) ذكره ابن عادل الدمشقي في \"اللباب\" ٦/ ١٣٠ عن قتادة.\nوانظر: \"التبيان\" للطوسي ٣/ ٩١، \"جامع البيان\" للطبري ٤/ ٢١٧.\n(٢) غافر: ٤.\n(٣) انظر: \"جامع البيان\" للطبري ٤/ ٢١٧، \"الوسيط\" للواحدي ١/ ٥٣٦.\n(٤) الحسين بن محمد ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) أحمد بن جعفر القطيعي، ثقة مشهور، اختلط في آخر عمره.\n(٦) عبد الله بن أحمد الشيباني، الثقة المشهور ابن الإمام الكبير.\n(٧) أحمد بن إبراهيم بن كثير الدورقي النكري البغدادي، ثقة حافظ.\nانظر: \"تقريب التهذيب\" لابن حجر (٣)، \"سير أعلام النبلاء\" للذهبي ١٢/ ١٣٠.\n(٨) محمد بن خازم أبو معاوية الكوفي الحافظ الحجة، أحد الأعلام ثقة أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره، وقد رُمي بالإرجاء.\nانظر: \"سير أعلام النبلاء\" للذهبي ٩/ ٧٣، \"الطبقات الكبرى\" لابن سعد ٦/ ٣٩٢.\n(٩) سليمان بن مهران الأعمش، ثقة، حافظ، لكنه مدلس.","vol":"9","page":578},{"text":"عمارة (١)، عن يزيد بن معاوية النخعي (٢) قال: إن الدنيا جعلت قليلًا، فما بقي منها إلا قليل من قليل (٣).\n[٩٩١] وأخبرنا أبو بكر ابن عبدوس (٤) ثنا أبو حامد ابن (٥) الشرقي (٦). ثنا محمد بن يوسف (٧)، ثنا سفيان (٨)، عن (٩) إسماعيل بن أبي خالد (١٠)، عن قيس بن أبي حازم (١١) عن المستورد\n_________\n(١) عمارة بن القعقاع، ثقة.\n(٢) يزيد بن معاوية النخعي، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (٧٧٧٦)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٨٦.\n(٣) [٩٩٠] الحكم على الإسناد:\nفيه شيخ المصنف، كثير الرواية للمناكير أخرج هناد بن السري في \"الزهد\" ١/ ٦١٢ (٥٢٦)، عن يزيد بن معاوية النخعي، مثله، وإسناده صحيح.\n(٤) محمد بن أحمد بن عبدوس الإمام أبو بكر النيسابوري النحوي، الفقيه: لم يذكر بجرح أو تعديل.\n(٥) من (س)، (ن).\n(٦) أحمد بن محمد بن الحسن أبو حامد ابن الشرقي النيسابوري، الإمام الثقة.\n(٧) محمد بن يوسف بن واقد بن عثمان الضبي، ثقة، فاضل، يقال: أخطأ في شيء من حديث سفيان، وهو مقدم فيه مع ذلك عندهم على عبد الرزاق.\n(٨) هو الثوري، ثقة.\n(٩) في الأصل: بن. والمثبت من (س)، (ن).\n(١٠) الأحمسي، ثقة، ثبت.\n(١١) البجلي أبو عبد الله الكوفي، ثقة.\nانظر: \"تقريب التهذيب\" لابن حجر (٥٥٦٦)، \"تهذيب التهذيب\" لابن حجر ٨/ ٣٨٦.","vol":"9","page":579},{"text":"الفهري (١) - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: \"ما الدنيا في الآخرة إلا مثل ما يجعل أحدكم إصبعه في اليم فينظر بما يرجع\" (٢).\nوقال - ﷺ -: \"ما الدنيا فيما مضى منها إلا كمثل ثوب شق باثنين (٣) وبقي خيط، ألا فكأن ذلك الخيط قد انقطع\" (٤)\n_________\n(١) ابن شداد الفهري القرشي يقال: إنه كان غلامًا يوم قبض رسول الله - ﷺ -، ولكنه سمع منه.\nانظر: \"الاستيعاب\" لابن عبد البر ٤/ ١٤٧١ (٢٥٤٨).\n(٢) [٩٩١] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرجه الإمام مسلم كتاب الجنة، باب فناء الدنيا، وبيان الحشر يوم القيامة (٢٨٥٨)، والترمذي في أبواب الزهد، باب ما جاء في هوان الدنيا على الله (٢٣٢٣)، وابن ماجه في الزهد باب مثل الدنيا (٤١٠٨)، والطبراني في \"المعجم الكبير\" ٢٠/ ٣٠١ (٧١٣) والإمام أحمد في \"المسند\" ٤/ ٢٢٨ - ٢٢٩ (١٨٠٠٨)، وابن المبارك في \"الزهد\" (٤٩٦، ٩٩٢) من طرق عن إسماعيل بن أبي خالد به نحوه.\nوانظر: \"الزهد\" لابن السري ١/ ٦١٢ (٥٢٧)، \"المستدرك\" للحاكم ٣/ ٦٨٣.\n(٣) مطموس في الأصل، والمثبت من (س)، وفي \"شعب الإيمان\" للبيهقي: شق من أوله إلى آخره.\n(٤) التخريج:\nأخرجه ابن أبي الدنيا في \"قصر الأمل\" ٢/ ١٣/ ١ كما في \"سلسلة الأحاديث الضعيفة\" للألباني ٤/ ٤٤٠ (١٩٧٠)، والبيهقيُّ في \"شعب الإيمان\" ٧/ ٢٦٠ (١٠٢٤٠) من طريق ابن أبي الدنيا، نا الفضل بن جعفر بن عبد الله، نا وهب بن بيان، نا يحيى بن سعيد العطار، نا أبو سعيد خلف بن حبيب، عن أنس بن مالك مرفوعًا نحوه. =","vol":"9","page":580},{"text":"﴿ثُمَّ مَأْوَاهُمْ﴾ مصيرهم ﴿جَهَنَّمُ وَبِئْسَ الْمِهَادُ﴾ الفراش (١).\n_________\n= قال الألباني في \"ضعيف الجامع\" (ص ٧٥٨) (٥٢٥١): ضعيف، يحيى بن سعيد، وهو: العطار ضعيف.\nوانظر: \"المغني في الضعفاء\" للذهبي ٢/ ٤٠٢، وأخرجه أبو نعيم في \"حلية الأولياء\" ٨/ ١٣١ من طريق أبان عن أنس نحوه وقال: أبان بن أبي عياش لا يصح حديثه، لأنه كان نهمًا بالعبادة، والحديث ليس من شأنه، وينظر \"المغني في الضعفاء\" للذهبي ١/ ٣٩ (١٤).\n(١) انظر: \"التبيان\" للطوسي ٣/ ٩١، \"فتح القدير\" للشوكاني ١/ ٤١٤ - ٤١٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٣/ ١٠٦٠.","vol":"9","page":581},{"text":"<span data-type=\"title\" id=toc-857>١٩٨ </span>- (قوله ﷿) (١): ﴿لَكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ﴾\nقرأ أبو جعفر بتشديد النون (٢) والباقون بتخفيفها (٣) لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا نُزُلًا مِنْ عِنْدِ اللَّهِ﴾، قرأ الحسن والنخعي (نُزْلًا) ساكنة الزاي استثقالًا بضمتين (٤)، وثقله الآخرون (٥) والنزل: الوظيفة المقدرة لوقت (٦).\nقال الكلبي: جزاء وثوابًا من عند الله (٧)، وهو نصب على التفسير (٨) كما تقول: هو لك صدقة، وهو لك هبة، قاله الفراء (٩).\n_________\n(١) من (س).\n(٢) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٤)، \"شواذ القراءات\" للعكبري ١/ ٣٦١، \"قطف الأزهار\" للسيوطي ١/ ٦٧٤.\n(٣) انظر: \"اللباب\" لابن عادل الدمشقي ٦/ ١٣٠، \"فتح القدير\" للشوكاني ١/ ٤١٤، \"التبيان\" للعكبري ١/ ١٦٤.\n(٤) انظر: \"إعراب القرآن\" للنحاس (ص ٤٢٩)، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٤)، \"الكشاف\" للزمخشري ١/ ٤٩١.\n(٥) هي قراءة الجمهور كما في \"اللباب\" لابن عادل الدمشقي ٦/ ١٣٢، \"قطف الأزهار\" للسيوطي ١/ ٦٧٤، \"إعراب القراءات السبع\" لابن خالويه ١/ ٣٦١.\n(٦) النزل: ما يهيأ للنزيل وهو الضيف.\nانظر: \"التبيان\" للطوسي ٣/ ٩٢، \"قطف الأزهار\" للسيوطي ١/ ٦٧٤.\n(٧) وهو قول ابن عباس بمعناه كما في \"البحر المحيط\" لأبي حيان ٣/ ١٥٥.\nوانظر: \"تفسير القرآن\" للسمعاني ١/ ٣٩٠ - ٣٩١، \"تهذيب اللغة\" للأزهري ١٣/ ٢١١.\nوالتفسير عند الكوفيين: هو التمييز عند البصريين.\n(٨) انظر: \"التبيان\" للطوسي ٣/ ٩٢، \"فتح القدير\" للشوكاني ١/ ٤١٤.\n(٩) في \"معاني القرآن\" ١/ ٢٥١. =","vol":"9","page":582},{"text":"وقيل: هو نصب على المصدر، أي: انزلوا نزلًا، وقيل: جعل لكم نزلًا (١) ﴿وَمَا عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرَارِ﴾ من متاع الكفار.\n[٩٩٢] أخبرنا الإمام أبو الطيب سهل بن محمد بن سليمان (٢)، ثنا إسماعيل بن نجيد السلمي (٣)، ثنا محمد بن أيوب البجلي (٤)، قال: أخبرني سهل بن بكار (٥)، ثنا مبارك بن فضالة (٦)، عن الحسن (٧)، عن أنس بن مالك - ﵁ - قال: دخلت على رسول الله - ﷺ - وهو على سرير مرمول (٨) بالشريط، وتحت رأسه وسادة من أدم (٩) حشوها ليف، فدخل عليه عمر وناس من أصحابه - ﵃ -، فانحرف النبي - ﷺ - انحرافة، فرأى عمر أثر الشريط في جنبه فبكى.\n_________\n= وانظر: \"معاني القرآن\" للزجاج ١/ ٥٠١، \"جامع البيان\" للطبري ٤/ ٢١٧، \"إعراب القرآن\" للنحاس (ص ٤٢٩).\n(١) انظر: \"فتح القدير\" للشوكاني ١/ ٤١٤ - ٤١٥، \"مجاز القرآن\" لأبي عبيدة ١/ ١١٢، \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٣٤١.\n(٢) العجلي الصعلوكي، شيخ الشافعية بخراسان، العلامة متفق على علمه وديانته.\n(٣) إسماعيل بن نجيد بن أحمد السلمي النيسابوري، مسند خراسان، الشيخ، الإمام.\n(٤) محمد بن أيوب بن يحيى أبو عبد الله البجلي الرازي، الحافظ، المحدث، الثقة.\n(٥) ثقة ربما وهم.\n(٦) المبارك بن فضالة، صدوق يدلس ويسوي.\n(٧) الحسن بن أبي الحسن يسار، الإمام البصري الثقة.\n(٨) الرمال: ما رمل، أي: نسج وجهه بالسعف.\n(٩) الأديم: الجلد ما كان، وقيل: هو المدبوغ.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٩ (أدم)، \"ترتيب القاموس\" للزاوي ١/ ١٢٣ (أدم).","vol":"9","page":583},{"text":"فقال له: \"وما يبكيك يا عمر؟ \" فقال عمر (١): وما لي لا أبكي، وكسرى وقيصر (٢) يعيشان فيما يعيشان فيه من الدنيا، وأنت على الحال التي أرى.\nفقال له النبي - ﷺ -: \"يا عمر، أما ترضى أن تكون لهم الدنيا، ولنا الآخرة؟ \" قال: بلى، قال: \"هو كذلك\" (٣).\n_________\n(١) من (س)، (ن).\n(٢) كسرى: ملك الفرس معرب خسرو، أي: واسع الملك.\nانظر: \"ترتيب القاموس\" للزاوي ٤/ ٤٩ (كسر).\nقيصر: لقب من ملك الروم.\nانظر: \"ترتيب القاموس\" للزاوي ٣/ ٦٣ (قصر)، \"لسان العرب\" لابن منظور ٥/ ٩٥ (قصر).\n(٣) [٩٩٢] الحكم على الإسناد:\nضعيف؛ مبارك بن فضالة، قال: أبو زرعة: يدلس كثيرًا، فإذا قال: حدثنا فهو ثقة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٣٨ (١٥٥٧)، وقد عنعن، وهو حسن بالشاهد.\nالتخريج:\nأخرج الإمام أحمد في \"المسند\" ٣/ ١٧٢ (١٢٤٢٦) من طريق أبي النضر، ثنا المبارك، عن الحسن به نحوه.\nورواه مسلم كتاب الطلاق باب بيان أن تخيير المرأة لا يكون طلاقًا إلا بالنية (١٤٧٩)، وابن ماجه أبواب الزهد باب ضجاع آل محمد - ﷺ - (٤٢٠٥)، من طريق عكرمة بن عمار قال: حدثني سماك الحنفي أبو زميل، قال: حدثني عبد الله ابن العباس، قال: حدثني عمر بن الخطاب قال: دخلت على رسول الله - ﷺوهو على حصير: فذكر نحوه وفيه زيادة. =","vol":"9","page":584},{"text":"<span data-type=\"title\" id=toc-858>١٩٩ </span>- قول ﷿: ﴿وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَنْ يُؤْمِنُ بِاللَّهِ﴾\nاختلفوا في سبب نزولها.\nفقال جابر بن عبد الله (١)، وأنس (٢)، وابن عباس (٣)، وقتادة (٤):\n_________\n= قال الشيخ الألباني في \"صحيح سنن ابن ماجه\" (٣٣٦٧): حسن.\nورواه البخاري كتاب التفسير باب ﴿تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَحِيمٌ (١) قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ﴾ (٤٩١٣)، ومسلم كتاب الطلاق، باب بيان أن تخيير المرأة لا يكون طلاقًا إلا بالنية، (١٤٧٩) من طريق عبد الله بن عباس يحدث، قال: مكثت سنة وأنا أريد أن أسأل عمر بن الخطاب عن آية. . . فذكر خبرًا طويلًا. . . وفيه: وإنه لعلى حصير ما بينه وبينه شيء. . . الحديث.\n(١) أخرج الطبري في \"جامع البيان\" ٤/ ٢١٨، وابن عدي في \"الكامل\" ٣/ ١١٧١ عن جابر بن عبد الله نحوه.\nقال ابن جرير: ذلك خبر في إسناده نظر انتهى، فيه: أبو بكر الهذلي: أخباري متروك.\n(٢) أخرج ابن حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٤٦ من طريق مؤمل بن إسماعيل، ثنا حماد بن سلمة، عن ثابت، عن أنس قال: لما مات النجاشي. . فذكر نحوه مختصرًا، وأخرج النسائي في \"التفسير\" ١/ ٣٥٦ (١٠٨) عن يزيد بن مهران، نا أبو بكر بن عياش، عن حميد، عن أنس مرفوعًا نحوه، وليس فيهما: . . . وكشف له. . فأبصر سرير النجاشي. ومؤمل بن إسماعيل صدوق سيِّئ الحفظ، وأبو بكر بن عياش ساء حفظه لما كبر.\nوينظر: \"مجمع الزوائد\" للهيثمي ٣/ ٣٨ - ٣٩، \"أسباب النزول\" للواحدي (ص ١٤٣ - ١٤٤).\n(٣) ذكر ابن حجر في \"فتح الباري\" ٣/ ١٨٨ عن الواقدي في \"أسبابه\" بغير إسناد عن ابن عباس قال: كشف للنبيﷺ - عن سرير النجاشي حتى رآه وصلى عليه.\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ٢١٨، ٢١٩ عن قتادة نحوه.","vol":"9","page":585},{"text":"نزلت في النجاشي ملك الحبشة، واسمه أصحمة، وهو بالعربية: عطية (١).\nوذلك أنه، لما مات، نعاه جبريل -﵇- إلى رسول الله - ﷺ -، في اليوم الذي مات فيه، فقال رسول الله - ﷺ - لأصحابه: \"اخرجوا، فصلوا على أخ لكم، مات بغير أرضكم\"، قالوا: ومن هو؟، قال: \"النجاشي\"، فخرج رسول الله - ﷺ - إلى البقيع (٢)، وكشف له من المدينة إلى أرض الحبشة، فأبصر سرير النجاشي، فصلى عليه، وكبر أربع تكبيرات، فاستغفر له، وقال لأصحابه: \"استغفروا له\"، فقال المنافقون: انظروا إلى هذا يصلي على علج حبشي (٣)، نصراني، لم يره قط، وليس على دينه، فأنزل الله سبحانه هذِه الآية (٤).\n_________\n(١) أَصْحَمة -بفتح الهمزة، وإسكان الصاد، وفتح الحاء المهملة- قال النووي في \"شرح صحيح مسلم\" ٧/ ٢٢: هو الصواب.\n(٢) قال ابن حجر في \"فتح الباري\" ٣/ ١٨٧: والمراد بالبقيع: بقيع بطحان.\n(٣) العلج: الرجل الشديد، الغليظ.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٣٠٥٦، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٨٦ (علج).\n(٤) هكذا ساق الثعلبي الرواية، عن جمع من أهل العلم:\nأما ما ورد من: أنه كشف للنبي - ﷺ - عن سرير النجاشي حتى رآه وصلى عليه، وما في معناها من روايات، فقد قال فيها ابن العربي المالكي: . . قالوا: طويت له الأرض، وأحضرت الجنازة بين يديه، قلنا: إن ربنا عليه لقادر. . وإن نبينا لأهل لذلك، ولكن، لا تقولوا إلا ما رويتم، ولا تخترعوا حديثًا، من عند أنفسكم، ولا تحدثوا، إلا بالثابت، ودعوا الضعاف؛ فإنها سبيل تلاف، إلى ما ليس له تلاف.\nانظر: \"فتح الباري\" لابن حجر ٣/ ١٨٩، \"عارضة الأحوذي\" لابن العربي =","vol":"9","page":586},{"text":"وقال عطاء (١): نزلت في أربعين رجلًا، من أهل نجران من بني الحارث بن كعب، واثنين وثلاثين من أرض الحبشة، وثمانية من الروم، كانوا على دين عيسى -﵇-، فآمنوا بالنبي - ﷺ - (٢).\nوقال ابن جريج وابن زيد: نزلت في عبد الله بن سلام وأصحابه - ﵃ - (٣).\nوقال مجاهد: نزلت في مؤمني أهل الكتاب كلهم (٤).\n_________\n= ٤/ ٢٦٠.\nوأما صلاة النبي - ﷺ - على النجاشي، صلاة الجنازة الغائبة، فهي ثابتة، في الصحيحين، وغيرهما: فقد أخرج البخاري في كتاب: مناقب الأنصار، باب موت النجاشي (٣٨٧٧، ٣٨٧٨)، ومسلم في كتاب الجنائز، باب التكبير على الجنازة (٩٥٢) من طرق، عن جابر بن عبد الله: أن رسول الله - ﷺ - صلى على أصحمة النجاشي، فكبر عليه أربعًا. . . وليس فيه ما ذكر، من سبب النزول.\nوانظر: \"مبهمات القرآن\" للبلنسي ١/ ٣١٦، \"فتح القدير\" للشوكاني ١/ ٤١٥، \"اللباب\" لابن عطية ٦/ ١٣٣.\n(١) مطموس في الأصل، والمثبت من (س)، (ن).\n(٢) ذكر ابن عادل الدمشقي في \"اللباب\" ٦/ ١٣٣، عن عطاء، مثله.\nوانظر: \"مفاتيح الغيب\" للرازي ٩/ ١٥٤، \"فتح القدير\" للشوكاني ١/ ٤١٥.\n(٣) ذكر الطوسي في \"التبيان\" ٣/ ٩٣ عن ابن زيد وابن جريج وابن إسحاق نحوه، وينظر: \"المحرر الوجيز\" لابن عطية ١/ ٥٥٩، \"جامع البيان\" للطبري ٤/ ٢١٩.\n(٤) أخرج الطبري في \"جامع البيان\" ٤/ ٢١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٤٦ عن مجاهد نحوه، وقد رجح الطوسي في \"التبيان\" ٣/ ٩٣ قول مجاهد في هذا الباب؛ لأنه عموم الآية، ثم قال: ولا دليل -يقطع به- على ما قالوه، على أنها لو نزلت في النجاشي، أو من ذكر، لم يمنع ذلك من حملها على عمومها، في كل من أسلم من أهل الكتاب؛ لأن الآية قد تنزل على سبب، =","vol":"9","page":587},{"text":"﴿وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَنْ يُؤْمِنُ بِاللَّهِ وَمَا أُنْزِلَ إِلَيْكُمْ﴾ يعني: القرآن ﴿وَمَا أُنْزِلَ إِلَيْهِمْ﴾ يعني: التوراة والإنجيل ﴿خَاشِعِينَ﴾ خاضعين متواضعين (١) ﴿لِلَّهِ﴾ وهو نصب على الحال، والقطع (٢).\n﴿لَا يَشْتَرُونَ بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا﴾\nيعني: لا يحرفون كتبهم، ويكتمون صفة محمد - ﷺ - (٣)، لأجل المأكلة والرياسة، كما فعلت رؤساء اليهود (٤) ﴿أُولَئِكَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ﴾.\n_________\n= وتكون عامة، في كل ما تتناوله. انتهى.\nوانظر: \"جامع البيان\" للطبري ٤/ ٢١٩، \"الفتح السماوي\" للمناوي ١/ ٤٤٨ (٣٢٩ - ٣٣٠).\n(١) من (س)، (ن).\n(٢) انظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٣١٣، \"فتح القدير\" للشوكاني ١/ ٤١٥، \"الدر المصون\" للسمين الحلبي ٣/ ٥٤٩، قال ابن عادل الدمشقي في \"اللباب\" ٦/ ١٣٤: فيه أربعة أوجه.\nوانظر: \"المحرر الوجيز\" لابن عطية ١/ ٥٥٩، \"إعراب القرآن\" للنحاس (ص ٤٢٩).\n(٣) من (س)، (ن).\n(٤) انظر: \"التبيان\" للطوسي ٣/ ٩٤، \"فتح القدير\" للشوكاني ١/ ٤١٤، \"تفسير القرآن العظيم\" لابن كثير ٣/ ٣١٠.","vol":"9","page":588},{"text":"<span data-type=\"title\" id=toc-859>٢٠٠ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا﴾\nقال الحسن (١): اصبروا على دينكم، ولا تدعوه لشدة، ولا رخاء، ولا سراء، ولا ضراء.\nوقال قتادة (٢): اصبروا على طاعة الله. وقال الضحاك (٣)، ومقاتل بن سليمان (٤): اصبروا على أمر الله -﷿-.\nوقال مقاتل بن حيان (٥): اصبروا على فرائض الله. وقال زيد بن أسلم (٦): على الجهاد. وقال الكلبي (٧): على البلاء.\nقالت الحكماء: الصبر ثلاثة أشياء: ترك الشكوى، وصدق الرضا، وقبول القضاء. وقيل: الصبر: الثبات على أحكام الكتاب والسنة (٨).\n_________\n(١) قوله أخرجه الطبري في \"جامع البيان\" ٤/ ٢٢١ (٨٣٨٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٤٧ عنه بنحوه.\n(٢) قوله أخرجه الطبري في \"جامع البيان\" ٤/ ٢٢١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٤٨ عنه بنحوه.\n(٣) قوله أخرجه الطبري في \"جامع البيان\" ٤/ ٢٢١ عنه بنحوه، وينظر \"معاني القرآن\" للفراء ١/ ٢٥١.\n(٤) انظر قوله في \"تفسيره\" ١/ ٣٢٤ مثله.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٢/ ١٥٦، \"التبيان\" للطوسي ٣/ ٩٥.\n(٦) قوله أخرجه الطبري في \"جامع البيان\" ٤/ ٢٢١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٤٨ عنه نحوه.\n(٧) انظر: \"معالم التنزيل\" للبغوي ١/ ١٥٦، \"قطف الأزهار\" للسيوطي ١/ ٦٧٤.\n(٨) انظر: \"قطف الأزهار\" للسيوطي ١/ ٦٧٤، \"البحر المحيط\" لأبي حيان ٣/ ٤٨٥، \"معالم التنزيل\" للبغوي ٢/ ١٥٦.","vol":"9","page":589},{"text":"﴿وَصَابِرُوا﴾: يعني: الكفار، قاله أكثر المفسرين (١). وقال عطاء، والقرظي: وصابروا الوعد، الذي وعدتكم (٢).\n﴿وَرَابِطُوا﴾: يعني: المشركين (٣)، فأصل الرباط: أن يربط هؤلاء خيولهم، وهؤلاء خيولهم، ثم قيل ذلك (٤) لكل مقيم في ثغر يدفع عمن وراءه، وإن لم يكن له مركب (٥)، قال الله تعالى: ﴿وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ﴾ (٦).\nوسمعت أبا القاسم الحبيبي (٧) يقول: سمعت أبا حامد الخارزنجي (٨) يقول: المرابطة اعتقال المبارزين في الحرب، وأصل الربط: الشد، ومنه قيل للحبل: رباط، ويقال: فلان رابط الجأش.\n_________\n(١) انظر: \"جامع البيان\" للطبري ٤/ ٢٢١، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣٢٥، \"فتح القدير\" للشوكاني ١/ ٤١٤ - ٤١٥.\n(٢) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٣٢٣، عن عطاء والقرظي مثله.\nوينظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٤٧ (٤٦٨٩)، \"المحرر الوجيز\" لابن عطية ١/ ٥٥٩، \"النكت والعيون\" للماوردي ١/ ٤٤٥.\n(٣) هو قول الحسن وقتادة، كما في \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٥٠.\n(٤) من (س)، (ن).\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣٢٣، \"المحرر الوجيز\" لابن عطية ١/ ٥٥٩، \"جامع البيان\" للطبري ٤/ ٢٢٢.\n(٦) الأنفال: ٦٠، وانظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني ٣/ ١٠٦٦ - ١٠٦٧، \"الوسيط\" للواحدي ١/ ٥٣٨، \"مجاز القرآن\" لأبي عبيدة ١/ ١١٢، \"بصائر ذوي التمييز\" للفيروز آبادي ٣/ ٣١ - ٣٢.\n(٧) الحسن بن محمد، أبو القاسم بن حبيب، النيسابوري، المفسر: قيل: كذبه الحاكم.\n(٨) أحمد بن محمد، الخارزنجي، إمام أهل الأدب بخراسان.","vol":"9","page":590},{"text":"أي: قوي القلب (١).\nقال لبيد:\nرابط الجأش على كل وجل. . (٢)\nوقال أبو عبيدة: \"داوموا، واثبتوا (٣).\n[٩٩٣] وأخبرني أبو عبد الله الحسين بن محمد بن الحسين بن عبد الله (ابن فنجويه) (٤) (٥)، حدثنا أبو نصر منصور بن جعفر بن محمد (٦)، ثنا أحمد بن محمد الأزرميدختي (٧)، ثنا أحمد بن\n_________\n(١) انظر ما تقدم في: \"جامع البيان\" للطبري ٤/ ٢٢٢، \"التبيان\" للطوسي ٣/ ٩٥، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ٣٢٤، \"فتح القدير\" للشوكاني ١/ ٤١٥ - ٤١٦، \"تاج العروس\" للزبيدي ٩/ ٦٧ (جأش).\n(٢) انظر \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٣٤٢، \"لسان العرب\" لابن منظور ٦/ ٢٦٩ (جأش).\n(٣) انظر قوله في: \"مجاز القرآن\" لأبي عبيدة ١/ ١١٢، \"الوسيط\" للواحدي ١/ ٥٣٩، \"معالم التنزيل\" للبغوي ١/ ١٥٦.\n(٤) من (ن).\n(٥) ثقه، صدوق، كثير الرواية للمناكير.\n(٦) لم أجده.\n(٧) لم أجده بهذِه النسبة، ولعله: أحمد بن محمد المروذي، كان من خواص أصحاب الإمام أحمد.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٣/ ١٧٣.\nوأزر ميدخت: بالفتح ثم السكون وفتح الراء وكسر الميم وضم الدال: بليد، قرب قرميسين.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٦٨، \"توضيح المشتبه\" لابن ناصر الدين ٨/ ١٢٥.","vol":"9","page":591},{"text":"حنبل (١)، ثنا زيد بن الحباب (٢)، ثنا موسى بن عبيدة (٣)، أخبرني محمد ابن أبي منصور (٤)، عن السمط بن عبد الله البجلي (٥)، عن سلمان الفارسي - ﵁ -: أنهم كانوا في جند، مرةً، فأصابهم ضر وحصر. فقال سلمان لصاحب الجند: ألا أحدثك حديثًا سمعته من رسول الله - ﷺ -؛ فيكون ذلك قوة على الجند؟، سمعت رسول الله - ﷺ - يقول: \"من رابط يومًا وليلة في سبيل الله، كان كعدل صيام شهر وقيامه، ولا يفطر ولا ينفتل في صلاة إلا لحاجة، ومن توفي في سبيل الله أجرى الله له أجره، حتى يقضي الله بين أهل الجنة وبين أهل النار\" (٦)\n_________\n(١) الإمام، الثقة، الحجة، الفقيه.\n(٢) التميمي. صدوق يخطئ في حديث الثوري.\n(٣) موسى بن عبيدة بن نشيط المدني، ضعيف، ولا سيما في عبد الله بن دينار.\n(٤) لم أجده.\n(٥) كذا في جميع النسخ، ولم أجده فيما رجعت إليه من كتب، وفي \"المصنف\" لابن أبي شيبة: السميط بن عبد الله بن سلمان ٤/ ٢٢٩ (١٩٤٨٧)، وقد صوبه ابن الأثير في \"أسد الغابة\" ٢/ ٦٢١ (٢٤١١) فقال: شرحبيل بن السمط بن الأسود بن جبلة، وقيل: السمط بن الأعور بن جبلة بن عدي.\nوقد اختلف في صحبته، فقيل: له صحبة، وقيل: لا صحبة له، روى عن عمر وسلمان وعبادة بن الصامت وغيرهم.\nوانظر: \"الإصابة\" لابن حجر ٣/ ٢٦٦ (٣٨٨٩)، \"الإنابة إلى معرفة المختلف فيهم من الصحابة\" لعلاء الدين مغلطاي ١/ ٢٨٠ (٤٢٣).\n(٦) [٩٩٣] الحكم على الإسناد:\nضعيف جدًّا؛ موسى بن عبيدة: منكر الحديث، يحدث بأحاديث مناكير. انظر: \"الضعفاء\" للعقيلي ٤/ ١٦٠، وأصله صحيح من غير هذا الوجه.\nالتخريج:\nلم أجده في \"مسند أحمد\" ٥/ ٤٤٠، ٤٤١، (٢٣٧٢٧، ٢٣٧٢٨، ٢٣٧٣٥) بهذا =","vol":"9","page":592},{"text":"[٩٩٤] وأخبرنا أبو سعيد محمد بن عبد الله بن حمدون (١)، حدثنا أبو نعيم عبد الملك بن محمد بن عدي (٢)، ثنا عمار بن رجاء (٣)، ثنا أحمد ابن أبي طيبة (٤) (عن ابن أبي نمير) (٥)، عن الأعمش (٦)، عن أبي سفيان (٧)، عن جابر - ﵁ -: سمعت رسول الله - ﷺ - يقول: \"من رابط يومًا في سبيل الله جعل الله بينه وبين النار خنادقَ، كل خندق منها\n_________\n= السياق والسند، ولكن رواه من طرق ثلاثة، لفظها مختلف، والأول منها: ضعيف.\nانظر: \"إرواء الغليل\" للألباني ٥/ ٢٢، والآخران: فيهما مبهم، ورواه ابن أبي شيبة في \"المصنف\" ٧/ ٥٣ (١٩٧٢٤) من طريق زيد بن الحباب به، نحوه. وأخرج النسائي في كتاب الجهاد، باب فضل الرباط ٦/ ٣٩، والطحاوي في \"مشكل الآثار\" ٣/ ١٠٢، والحاكم في \"المستدرك\" ٢/ ١٥٦، والبيهقي في \"السنن الكبرى\" ٩/ ٣٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٨٣ (٤٦٢٣) عن شرحبيل عن سلمان مرفوعًا نحوه، وصححه الحاكم ووافقه الذهبي.\nوقال الألباني في \"صحيح سنن النسائي\" ٢/ ٦٦٦ (٢٩٦٩، ٢٩٧٠): صحيح.\n(١) محمد بن عبد الله بن أحمد، أبو سعيد المطرفي عالم، زاهد، عابد، صالح.\n(٢) عبد الملك بن محمد بن عدي الجرجاني، الإمام، الحافظ الثقة.\n(٣) عمار بن رجاء، أبو ياسر، الإسترابادي، الحافظ، الثقة، الإمام.\n(٤) اسم أبيه: عيسى بن سليمان، صدوق، له أفراد.\n(٥) كذا في جميع النسخ، والصحيح: عن أبيه، كما ورد في مصادر التخريج، وهو عيسى بن سليمان بن دينار أبو طيبة الجرجاني، ضعفه ابن معين، انظر: \"الكامل\" لابن عدي ٥/ ١٨٩٥، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٧٨.\n(٦) سليمان بن مهران، الأعمش، ثقة، لكنه يدلس.\n(٧) طلحة بن نافع، الواسطي، صدوق، وقال سفيان ابن عيينة: حديث أبي سفيان عن جابر إنما هي صحيفة. انظر: \"تقريب التهذيب\" لابن حجر (٣٠٣٥)، \"تهذيب الكمال\" للمزي ٩/ ٢٦٧.","vol":"9","page":593},{"text":"مثل (١) سبع سموات، وسبع أرضين\" (٢).\nوفيه قول آخر.\n[٩٩٥] أخبرنا عبد الله بن حامد (٣)، ثنا أحمد بن محمد بن يوسف (٤)، ثنا أحمد بن إبراهيم بن شاذان (٥)، ثنا يعقوب بن سفيان (٦)، حدثنا عبد الله بن عثمان (٧)، ثنا عبد الله (٨) أخبرنا مصعب ابن ثابت بن عبد الله بن الزبير (٩)، حدثنا داود بن صالح (١٠) قال:\n_________\n(١) من (س).\n(٢) [٩٩٤] الحكم على الإسناد:\nضعيف؛ لضعف عيسى بن سليمان، كما في \"المغني في الضعفاء\" للذهبي ٢/ ٤٩٧، \"الضعفاء والمتروكين\" لابن الجوزي ٢/ ٢٣٨.\nالتخريج:\nأخرج الطبراني في \"المعجم الأوسط\" ٣/ ٣٥٣ (٤٨٢٥) من طريق عبد الملك الجرجاني به، مثله.\nقال الهيثمي في \"مجمع الزوائد\" ٥/ ٢٨٩: رواه الطبراني في \"المعجم الأوسط\"، وفيه عيسى بن سليمان، أبو طيبة، وهو ضعيف.\nوانظر: \"مجمع البحرين\" للهيثمي (٢٦٣٧).\n(٣) الوزان، الواعظ: لم يُذكر بجرح أو تعديل.\n(٤) السقطي: مختلف في عدالته.\n(٥) أبو بكر، البزار، ثقة، ثبت، حجة.\n(٦) ابن جوان، الفارسي: ثقة، حافظ.\n(٧) أبو عبد الرحمن، المروزي، المعروف بعبدان، ثقة، حافظ.\n(٨) بن المبارك، المروزي، أحد الأئمة الأعلام وحفاظ الإِسلام.\n(٩) الأسدي، لين الحديث، وكان عابدًا.\n\"تهذيب الكمال\" للمزي ١٨/ ١٢٠، \"تهذيب التهذيب\" لابن حجر ١٠/ ١٤٥.\n(١٠) التمار، المدني، قال الإمام أحمد: لا أعلم به بأسًا.","vol":"9","page":594},{"text":"قال لي أبو سلمة بن عبد الرحمن (١): يا ابن أخي، هل تدري في أي شيء نزلت هذِه الآية: ﴿اصْبِرُوا وَصَابِرُوا وَرَابِطُوا﴾؟ قال (٢): قلت: لا، قال: يا ابن أخي، إنه لم يكن في زمان رسول الله - ﷺ - غزو يرابط فيه، ولكنه انتظار الصلاة خلف الصلاة (٣).\nودليل هذا التأويل:\n_________\n(١) ابن عوف، الزهري، ثقة، مكثر.\n(٢) من (س).\n(٣) [٩٩٥] الحكم على الإسناد:\nمرسل، وفيه مصعب بن ثابت: ضعفه أحمد، وابن معين، وأبو حاتم الرازي، والنسائي وابن سعد.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ١١٨.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٤/ ٢٢٢ من طريق سويد بن نصر، والواحدي في \"أسباب النزول\" (ص ١٤٥) من طريق الحسين بن الحسن بن حرب المروزي قال: أخبرنا ابن المبارك به مثله. ورواه الحاكم في \"المستدرك\" ٢/ ٣٢٩ من طريق سعيد بن منصور: حدثنا ابن المبارك عن أبي سلمة بن عبد الرحمن قال: يا ابن أخي، إني سمعت أبا هريرة يقول: لم يكن في زمان النبي - ﷺ - غزو يرابط فيه، ولكن انتظار الصلاة بعد الصلاة. قال الحاكم: هذا حديث صحيح الإسناد، ولم يخرجاه، ووافقه الذهبي.\nانظر: \"المحرر الوجيز\" لابن عطية ٣/ ٤٧٦ - ٤٧٧.\nولكن لم أجد من وثق مصعب بن ثابت إلا ابن حبان، فقد ذكره في كتاب \"الثقات\" ٧/ ٤٧٨، وقال عنه في \"المجروحين\" ٣/ ٢٩: منكر الحديث، ممن ينفرد بالمناكير عن المشاهير، فلما أكثر ذلك منه استحق مجانبة حديثه، انتهى.\nوانظر: \"تهذيب الكمال\" للمزي ٢٨/ ١٨ - ٢١ (٥٩٨٠).\nوقد ذهب الشوكاني في \"فتح القدير\" ١/ ٤١٤ - ٤١٥ إلى تضعيف رواية أبي سلمة ابن عبد الرحمن. .","vol":"9","page":595},{"text":"[٩٩٦] ما أخبرنا أبو عمرو الفراتي (١)، ثنا أبو بكر أحمد بن إسحاق الصبغي الفقيه (٢) (٣)، ثنا محمد بن غالب (٤)، ثنا عبد الله بن نافع (٥)، عن مالك (٦) (٧)، عن (٨) العلاء بن عبد الرحمن (٩)، عن أبيه (١٠)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"ألا أخبركم بما يمحو الله به الخطايا، ويرفع به الدرجات؟ \" قالوا: بلى يا رسول الله، قال: \"إسباغ الوضوء على المكاره، وكثرة الخطا إلى المساجد، وانتظار الصلاة بعد الصلاة، فذلكم الرباط، فذلكم الرباط\" (١١).\n_________\n(١) إمام أستوا وزاهدها ومحدثها.\n(٢) من (س)، (ن).\n(٣) ابن أيوب، النيسابوري، المعروف بالصبغي، الإمام المفتي المحدث.\n(٤) التمتام التمار، كان كثير الحديث، صدوقًا متقن.\n(٥) الصائغ، ثقة، صحيح الكتاب، في حفظه لين.\n(٦) مطموس في الأصل، والمثبت من (س)، (ن).\n(٧) ابن أنس الأصبحي، الإمام الفقيه المحدث.\n(٨) ليست في الأصل، والمثبت من (س)، (ن).\n(٩) ابن يعقوب، صدوق، ربما وهم.\n(١٠) عبد الرحمن بن يعقوب، الحرقي، مولاهم، ثقة.\n(١١) [٩٩٦] الحكم على الإسناد:\nحسن، والعلاء بن عبد الرحمن وثقه الترمذي.\nالتخريج:\nأخرج مسلم في كتاب الطهارة، باب فضل إسباغ الوضوء (٢٥١)، والإمام مالك في \"الموطأ\" جامع الوضوء ١/ ٣٥ (٧٧)، والترمذي في أبواب الوضوء باب ما جاء في إسباغ الوضوء (٥١)، والنسائي كتاب الطهارة، باب الأمر بإسباغ الوضوء والفضل في ذلك، وفي \"السنن الكبرى\" ١/ ٩٤ (١٣٩) من طرق، عن العلاء بن عبد الرحمن به، نحوه. =","vol":"9","page":596},{"text":"﴿وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ﴾.\nقال أصحاب اللسان في هذِه الآية: يا أيها الذين آمنوا، اصبروا عند قيام النفير على احتمال الكرب، وصابروا على مقاساة العناء والتعب، ورابطوا: في دار أعدائي، بلا هرب، واتقوا الله بهمومكم من الالتفات إلى السَّبب، لعلكم تفلحون، غدًا بلقائي على بساط القرب (١).\nوقال سري السقطي (٢): اصبروا على الدنيا رجاء السلامة، وصابروا عند القتال بالثبات والاستقامة، ورابطوا هوى النفس اللوامة، واتقوا الله ما يعقب لكم من الندامة، لعلَّكم تفلحون غدًا (٣) على بساط الكرامة (٤).\nوقيل: اصبروا على بلائي، وصابروا على نعمائي، ورابطوا على دار أعدائي، واتقوا محبة من سوائي، لعلكم تفلحون غدًا بلقائي (٥).\n_________\n= وانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٤٩، و\"مسند أحمد\" ٢/ ٣٠٣ (٧٧٢٩).\n(١) انظر: \"معالم التنزيل\" للبغوي ٢/ ١٥٧، \"النكت والعيون\" للماوردي ١/ ٤٤٥.\n(٢) السري بن المغلس، السقطي، الإمام القدوة، شيخ الإِسلام.\n(٣) من (س).\n(٤) انظر: \"النكت والعيون\" للماوردي ١/ ٤٤٥، \"البحر المحيط\" لأبي حيان ٣/ ٤٨٥، \"باهر البرهان\" لبيان الحق النيسابوري ١/ ٣٤٢، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٣/ ١٠٦٨ - ١٠٦٩، \"التحرير والتنوير\" لابن عاشور ٣/ ٢٠٩.\n(٥) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٥١، وذكر الطبري في \"جامع البيان\" ٤/ ٢٢١ عن محمد بن كعب القرظي، بمعناه.","vol":"9","page":597},{"text":"وقيل: اصبروا على النعماء، وصابروا على البأساء والضراء، ورابطوا في دار الأعداء، واتقوا إله الأرض والسماء، لعلكم تفلحون في دار اللقاء (١) (٢).\n* * *\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ١/ ٤٤٥، \"التبيان\" للطوسي ٣/ ٩٥، \"لطائف الإشارات\" للقشيري ١/ ٣٢١.\n(٢) قال الطوسي في \"التبيان\" ٣/ ٩٥: والأولى أن تحمل الآية على عمومها، في الصبر على كل ما هو من الدين، فعلًا كان أو تركًا.\nوانظر: \"إعراب القرآن\" للنحاس (ص ٤٢٩).\nوقال الإمام الشوكاني في \"فتح القدير\" ١/ ٤١٥: وقد روي من تفاسير السلف غير هذا، في سر الصبر على نوع من أنواع الطاعات، والمصابرة على نوع آخر، ولا تقوم بذلك حجة، فالواجب الرجوع إلى المدلول اللغوي.\nوينظر: \"أنوار التنزيل\" للبيضاوي ٢/ ٦٣، \"السراج المنير\" للشيخ الشربيني ١/ ٢٧٧، \"قطف الأزهار\" للسيوطي ١/ ٦٧٤ - ٦٧٥.\nوذكر شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ٦/ ٣٧٦ قاعدة في التفسير\nالإشاري فقال: فإن إشارات المشايخ الصوفية التي يشيرون بها تنقسم إلى:\nإشارة جلية، وهي إشارتهم بالقلوب ...، وتنقسم إلى الإشارات المتعلقة بالأقوال، مثل ما يأخذونها من القرآن ونحوه، فتلك الإشارات هي من باب الاعتبار والقياس، وإلحاق ما ليس منصوصًا بالنصوص، مثل الاعتبار والقياس الذي يستعمله الفقهاء في الأحكام ... فإن كانت الإشارة اعتبارية، من جنس القياس الصحيح، كانت حسنة مقبولة، وإن كانت كالقياس الضعيف كان له حكمه، وإن كان تحريفًا للكلام، عن مواضعه، وتأويلًا للكلام على غير تأويله، كانت من جنس كلام القرامطة والباطنية والجهمية.\nوانظر: \"الموافقات\" للشاطبي ٣/ ٣٩٤، \"التفسير والمفسرون\" لمحمد حسين الذهبي ٢/ ٣٥٧ وما بعدها.","vol":"9","page":598},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد العاشر]\n[سورة النساء ١ - ١١٧]\n\nتحقيق\nد/ خالد بن علي الغامدي","vol":"10","page":1},{"text":"السيرة الذاتية للمحقق\nد/ خالد بْن علِيّ الغامدي\nأستاذ مشارك بجامعة أم القرى -كلية الدعوة وأصول الدين- قسم القراءات حصل على درجة الدكتوراه عام ١٤٢١ هـ في تخصص القرآن وعلومه من جامعة أم القرى - كلية الدعوة وأصول.\nبعض من المناصب الإدارية التي شغلها:\nإمام المسجد الحرام.\nوكيلًا لكلية الدعوة وأصول الدين بجامعة أم القرى.\nعضو مجلس كرسي الملك عبد الله بن عبد العزيز للقرآن الكريم بجامعة أم القرى.\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\nله مؤلفات منشورة أهمها:\n١ - القراءات الشاذة - مفهومها وأحكامها. (بحث لدورية كلية البنات بطنطا)\n٢ - العناصر المشتركة بين سور الـ حم وتفرداتها. (بحث لدورية كلية أصول الدين بالأزهر)\n٣ - جامع البيان في القراءات السبع. (بحث لدورية جامعة الشارقة)\n٤ - عناية شيخ الإسلام بالقراءات. (مخطوط)\n٥ - التغني بالقرآن مفهومه وآدابه. (مخطوط)\n٦ - حكم لزوم الجماعة والآثار المترتبة على ذلك\n٧ - منهج أبي بن كعب في التفسير\n٨ - طبائع الإنسان في القرآن\n٩ - آثار تدبر القرآن\n١٠ - القراءات التفسيرية مفهومها وأنواعها. (تحت الطبع)\n١١ - المقاصد المشتركة بين سور آل حم. (تحت الطبع)\n* * *","vol":"10","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[١٠]","vol":"10","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٥٧/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"10","page":4},{"text":"<span data-type=\"title\" id=toc-860>٤ - سُورَة النِّسَاءِ</span>","vol":"10","page":5},{"text":"سورة النساء\nقال الإمام الثعلبي رحمه الله تعالى:\nسورة النساء مدنية.\n(﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\nهذه السورة مدنية) (١)، وهي ستة عشر ألفًا وثلاثون حرفًا. وثلاثة آلاف وسبعمائة وخمس وأربعون كمة، ومائة وست وسبعون آية (٢).\n_________\n(١) في (م): بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، عونك اللهم وتيسيرك، وفي (ت) البسملة فقط.\nوقول المصنف ﵀: إنها مدنية. هو الصحيح؛ لقول عائشة ﵂: ما نزلت سورة البقرة والنساء إلَّا وأنا عنده. تعني رسول الله - ﷺ -، أخرجه البخاري في فضائل القرآن (٤٩٩٣)، ولا خلاف بين أهل العلم أن النبي - ﷺ - إنما بنى بعائشة ﵂ في شوال من السنة الثانية في المدينة، وأما نزول قوله تعالى: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا﴾ [النساء: ٥٨] في مكة عام الفتح فلا يقدح في كون السورة مدنية كلها؛ لأن الصواب أن ما نزل بعد الهجرة فهو مدني.\nانظر: \"زاد المسير\" لابن الجوزي ٢/ ١، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ١، \"الإتقان\" للسيوطي ١/ ٥١.\n(٢) هذا في العد الكوفي، أما في العد الشامي: فمائة وست وسبعون، وفي البصري، والمكي، والمدني: مائة وخمس وسبعون.\nانظر: \"مصاعد النظر\" للبقاعي ٢/ ٨٧، \"شرح المخللاتي على ناظمة الزهر\" للشاطبي (ص ١٨١).","vol":"10","page":7},{"text":"فصل\n[٩٧٧] أخبرنا أبو جعفر كامل بن أحمد (١) النحوي، أنا أبو عمرو محمد بن جعفر الشروطي (٢)، ثنا إبراهيم بن شريك الكوفي (٣)، ثنا أحمد (٤) بن عبد الله بن يونس اليربوعي، ثنا سلام بن سليم المدائني (٥)،\n_________\n(١) في (م): (محمد).\nوهو كامل بن أحمد بن محمد بن أحمد، أبو جعفر النحوي، ثقة، صحيح الرواية.\n(٢) محمد بن جعفر بن محمد بن مطر، أبو عمرو النيسابوري المزكي، كان ذا حفظ وإتقان، عدل ضابط.\n(٣) إبراهيم بن شريك بن الفضل، أبو إسحاق الأسدي.\nحدث عن: أحمد بن يونس، وابن أبي شيبة.\nوعنه: مخلد بن جعفر، وابن الزيات، وابن لؤلؤ الوراق.\nوثقه ابن عقدة، والدارقطني، توفي سنة (٣٠١ هـ).\nانظر: \"الكامل\" لابن عدي ٧/ ١٢٧، \"تاريخ بغداد\" للخطيب ٦/ ١٠٢، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٢٠.\n(٤) في (ت): حماد، وهو خطأ.\nوهو أحمد بن عبد الله بن يونس بن عبد الله التميمي اليربوعي، أبو عبد الله الكوفي، ثقة حافظ.\n(٥) سلام بن سليم ويقال: سلم، المدائني التميمي، السعدي.\nروى عن: زيد العمي، ومنصور، وحميد.\nوعنه: أبو الربيع الزهراني، وأحمد بن يونس، وشبابة.\nضعفه ابن معين وأحمد، والبخاري، وقال النسائي والحافظ: متروك. توفي سنة (١٧٧ هـ).\nانظر: \"تهذيب الكمال\" للمزي ١٢/ ٢٧٧، \"ميزان الاعتدال\" للذهبي ٢/ ١٧٥، \"تقريب التهذيب\" (ص ٢٧٠٢).","vol":"10","page":8},{"text":"ثنا هارون بن كثير <span data-type=\"title\" id=toc-861>(١)</span>، عن زيد بن أسلم (٢)، عن أبيه (٣)، عن أبي أمامة (٤)، عن أبي بن كعب (٥) قال: قال رسول الله - ﷺ -: \"من قرأ سورة النساء فكأنما تصدق على كل من ورث ميراثًا، وأعطي من الأجر كمن اشترى محررا (٦) وبرئ من الشرك، وكان في مشيئة الله من الذين يتجاوز عنهم\" (٧).\n\n١ - قوله (٨) - ﷿ -: ﴿يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ﴾\nيعني: آدم - ﵇، ﴿وَخَلَقَ مِنْهَا زَوْجَهَا﴾ حواء، نظيرها في الأعراف،\n_________\n(١) هارون بن كثير، يروي عن زيد بن أسلم، وعنه سلام بن سليم.\nقال أبو حاتم: مجهول، وكذا قال ابن عدي والذهبي.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٩٤، \"الكامل\" لابن عدي ٧/ ١٢٧، \"ميزان الاعتدال\" ٤/ ٢٨٦.\n(٢) قال ابن حجر: هو تحريف والصواب: زيد بن سالم، جهله أبو حاتم.\n(٣) لم أجده.\n(٤) أبو أمامة صدي بن عجلان الباهلي، صحابي جليل.\n(٥) أبي بن كعب بن قيس، أبو المنذر.\n(٦) قوله: محررًا أي: معتقًا، والمحرر: الَّذي جعل من العبيد حرا فأعتق، يقال: حر العبد يحر حرارًا -بالفتح- صار حرًّا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٦٢، \"لسان العرب\" لابن منظور ٤/ ١٧٧ (حرر).\n(٧) [٩٧٧٧] الحكم على الإسناد:\nحديث ضعيف جدًّا؛ في إسناده سلام بن سليم وهو متروك، وهارون مجهول.\nالتخريج:\nلم أجد من خرجه.\n(٨) في (م): التفسير قوله، وفي (ت): البسملة.","vol":"10","page":9},{"text":"والزمر (١)، ﴿وَبَثَّ﴾ نشر وأظهر ﴿وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ﴾ (أي تتساءلون) (٢)، خففه أهل الكوفة، حذف إحدى (٣) التاءين تخفيفًا، كقوله: ﴿وَلَا تَعَاوَنوُاْ﴾ ونحوها (والباقون مشددًا) (٤).\n﴿وَالأَرْحَامَ﴾ قراءة العامة بالنصب (٥)، أي: واتقوا الأرحام أن تقطعوها (٦)، وقرأ النخعي، ويحيى بن وثالب، وطلحة بن مصرف، وقتادة، والأعمش، وحمزة بالخفض، على معنى: وبالأرحام، كما تقول: سألتك بالله وبالرحم، ونشدتك بالله والرحم (٧).\nوالقراءة الأولى أصح وأفصح؛ لأن العرب لا تكاد تنسق بظاهر\n_________\n(١) أما التي في الأعراف فقوله تعالى: ﴿هُوَ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا﴾ [١٨٩] وأما التي في الزمر فقوله: ﴿خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا﴾ [٦].\n(٢) ما بين القوسين سقط من (ت).\n(٣) في (م)، (ت): على حذف، وكذلك هو في المطبوع من \"معالم التنزيل\" للبغوي الَّذي هو اختصار لـ \"تفسير الثعلبي\" ٢/ ١٥٩.\n(٤) من (ت). والمراد بأهل الكوفة الذين قرؤوا بتخفيف السين هم: عاصم، وحمزة، والكسائي، وخلف، والباقون هم بقية العشرة.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٥٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٧.\n(٥) من (ت): وفي باقي النسخ: نصب.\n(٦) هذه العبارة هي نص تفسير مجاهد للآية.\nانظر: \"جامع البيان\" للطبري ٤/ ٢٢٧.\n(٧) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٥٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٧.","vol":"10","page":10},{"text":"على مكني (مخفوض) (١)، إلَّا أن يعيدوا الخافض، فيقولون: مررت به وبزيد، وينصبون، كقول الشاعر:\nيا قوم ما لي وأبا ذؤيب .. (٢)\nإلَّا أنَّه جائز مع قلته، وقد ورد في الشعر، كما قال الشاعر:\nفاليوم قربت تهجونا وتشتمنا ... فاذهب فما بك والأيام من عجبِ (٣)\n_________\n(١) من (ت).\n(٢) البيت في (ت): ألا يا قوم ..، ولم أجده فيما بين يدي من المصادر.\n(٣) هذا البيت من شواهد سيبويه الخمسين التي لا يعرف قائلها، أورده في \"الكتاب\" ٢/ ٣٨٣، والشاهد فيه هو قوله: فما بك والأيام؛ حيث عطف (الأيام) على محل الكاف المجرورة بالباء محلًا من غير إعادة الجار، وهذه المسألة -وهي عطف الظاهر على ضمير مجرور من دون إعادة الجار- لا يجيزها أكثر النحاة، لأن الجار والضمير المجرور كالشيء الواحد، فإذا عطف بدون الجار فكأنه عطف على بعض الكلمة، وما ورد من الشعر خلاف ذلك فهو ضرورة، وجعلوا قراءة حمزة هذه لحنًا وخطأ، وردوها، مع تواترها وصحتها.\nومن الذين ردوها:\nالفراء في \"معاني القرآن\" ١/ ٢٥٢، والزجاج في \"معاني القرآن\" ٢/ ٦ حيث جعل هذه القراءة خطأ في العربية، وخطأ في الدين.\nواستحسن الأخفش في \"معاني القرآن\" ١/ ٤٣٠ قراءة النصب. ومال مكي في \"الكشف عن وجوه القراءات\" ١/ ٣٧٥ - ٣٧٦ إلى تضعيف قراءة حمزة، وكذلك الطبري في \"جامع البيان\" ٤/ ٢٢٨، وذكر أنَّه لا يستجيز قراءة الخفض، واختاره ابن عطية في \"المحرر الوجيز\" ٣/ ٤٨٤، والزمخشري في \"الكشاف\" ١/ ٤٩٣. والصواب في هذه المسألة أنَّه لا يحل أبدًا رد قراءة متواترة إلى النبي - ﷺ - لمجرد أنها خالفت قاعدة من قواعد النحاة المصطلح عليها بينهم، بل الواجب أن يحتج لقواعد النحو بالقرآن وقراءاته المتواترة، لا أن نردها، ونشنع على من يقرأ بها، =","vol":"10","page":11},{"text":"وأنشد الفراء (١) لبعض الأنصار:\nنعلق في مثل السواري سيوفنا ... وما بينها والكعب غوط نفانفُ (٢)\n_________\n= خاصة وأن حمزة من القراء الكبار، المشهود لهم بالتحقيق والإتقان والتقوى، وقد أخبر عن نفسه أنَّه ما قرأ حرفًا إلَّا بأثر، كما سبق في ترجمته، وقد دافع عن قراءة حمزة وأثبتها جمع كبير من العلماء، منهم ابن خالويه في كتابه \"إعراب القراءات السبع\" ١/ ١٢٨، والرازي في \"مفاتيح الغيب\" ٩/ ١٦٣، وأبو حيان في \"البحر المحيط\" ٣/ ١٦٥ - ١٦٧ حيث شنع على من رد القراءة، والسمين الحلبي في \"الدر المصون\" ٣/ ٥٥٤ - ٥٥٥، والشيخ رشيد رضا في \"المنار\" ٤/ ٣٣٣، وغيرهم.\nوقد ذكر ابن مالك ﵀ في \"ألفيته\" هذه المسألة، وما ذهب إليه جمهور النحاة، وإلزامهم غيرهم بما ذهبوا إليه، وأشار إلى أن ذلك ليس بلازم عنده، بل هو جائز لوروده نثرًا ونظمًا، فقال في \"خلاصته\" في باب عطف النسق:\nوعود خافض لدى عطف على ... وليس عندي لازما إذ قد أتى\nضمير خفض لازما قد جعلا ... في النثر والنظم الصحيح مثبتا\nانظر: \"شرح الألفية\" لابن عقيل ٣/ ٢١٤، الأشموني ٣/ ١١٤.\n(١) سقطت من (م)، (ت).\n(٢) انظر: \"معاني القرآن\" ١/ ٢٥٢. والبيت لمسكين الدارمي، وهو في \"ديوانه\" (ص ٥٣)، وانظر: \"الحيوان\" للجاحظ ٦/ ٤٩٤.\nوالسواري جمع سارية، وهي الأسطوانة، والغوط جمع غائط، وهو المطمئن من الأرض، والنفانف جمع نفنف، وهو الهواء بين شيئين، والبيت كناية عن طول قامتهم.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٣٧٧ (سرى)، ٧/ ٣٦٤ (غوط)، ٩/ ٣٨٣ (نفنف).\nوالشاهد من البيت قوله: وما بينها والكعب؛ حيث عطف الظاهر على مضمر مجرور، ولم يعد الخافض، وذلك جائز نثرًا ونظمًا.","vol":"10","page":12},{"text":"وقرأ عبد الله بن يزيد المقرئ (١) (والأرحامُ) رفعًا على الابتداء، كأنه نوى تمام الكلام عند قوله ﴿تَسَاءَلُونَ بِهِ﴾ ثم ابتدأ (والأرحامُ) رفعًا على الابتداء (٢)، كما يقال: زيد ينبغي أن يكرم (وزيد ضربته) (٣)، ويحتمل أن يكون إغراء (٤)، لأن من العرب من يرفع المغرى، وأنشد الفراء:\nإن قوما منهم عمير وأشبا ... هـ عمير ومنهم السفاحُ\nلجديرون باللقاء إذا قا ... ل أخو النجدة السلاح السلاحُ (٥)\n_________\n(١) عبد الله بن يزيد بن عبد الرحمن، أبو عبد الرحمن الأهوازي البصري، ثم المكي، ثقة فاضل، أخذ القراءة عن نافع، توفي سنة (٢١٢ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٠١، \"سير أعلام النبلاء\" للذهبي ١٠/ ١٦٦، \"غاية النهاية\" لابن الجزري ١/ ٤٦٣، \"تقريب التهذيب\" لابن حجر (٣٧١٥).\n(٢) وهي قراءة شاذة، انظر: \"المحتسب\" لابن جني ١/ ١٧٩.\n(٣) من (ت).\n(٤) الإغراء هو: أمر المخاطب بلزوم ما يحمد به، وهو يقابل التحذير.\nانظر: \"شرح ابن عقيل على الألفية\" ٣/ ٢٨٣.\n(٥) البيتان ذكرهما الفراء في \"معاني القرآن\" ١/ ١٨٨، ٣/ ٢٦٩، والأشموني في \"شرح الألفية\" ٣/ ١٩٣، ولم ينسبا إلى قائل معين، والشاهد من البيت قوله: السلاح السلاح. بالرفع مع أنَّه إغراء، وحقه النصب، ولكن من العرب من يرفع المغرى وفيه معنى التحذير، ورفعه بتقدير هذا قبله،\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٦.","vol":"10","page":13},{"text":"﴿إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا﴾ أي: حافظًا، فعيل بمعنى فاعل.\n\n<span data-type=\"title\" id=toc-862>٢ </span>- (قوله ﷿) (١): ﴿وَآتُوا الْيَتَامَى أَمْوَالَهُمْ﴾ الآية،\nقال مقاتل، والكلبي: نزلت في رجل من غطفان (٢)، كان معه مال كثير لابن أخ له يتيم، فلما بلغ اليتيم طلب المال، فمنعه عمه، فترافعا إلى النبي - ﷺ -، فنزلت هذه الآية، فلما سمعها العم قال: أطعنا الله، وأطعنا الرسول، نعوذ بالله من الحوب الكبير. فدفع إليه ماله، فقال رسول الله - ﷺ -: \"من يوق شح نفسه، ويطع ربه هكذا فإنه يحل داره\" يعني: جنته، فلما قبض الفتى (٣) ماله أنفقه في سبيل الله، فقال النبي - ﷺ -: \"ثبت الأجر، وبقي الوزر\"، فقالوا: يا رسول الله، قد عرفنا أنَّه ثبت الأجر، فكيف بقي الوزر وهو ينفق في سبيل الله؟ فقال: \"ثبت الأجر للغلام، وبقي الوزر على والده\" (٤)، فقوله\n_________\n(١) من (م)، (ت).\n(٢) غطفان قبيلة عربية من قيس بن عيلان، والرجل هو المنذر بن رفاعة، كما في \"الإصابة\" لابن حجر ٦/ ٢١٤.\nانظر: \"الأنساب\" للسمعاني ٤/ ٣٠٢، \"معجم قبائل العرب\" لعمر كحالة ٣/ ١٥٠.\n(٣) في (ت): الصبي.\n(٤) بعدها في (م)، (ت): لأن الوالد كان مشركًا.\nوالحديث أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٥٤ بإسناده عن سعيد بن جبير، وأورده أبو الليث السمرقندي في \"بحر العلوم\" ١/ ٣٣١ عن مقاتل، والواحدي في \"أسباب النزول\" (ص ١٤٦) بدون إسناد عن مقاتل والكلبي، وانظر: \"الإصابة\" لابن حجر ٦/ ٢١٤.","vol":"10","page":14},{"text":"﴿وَآتُوا﴾ خطاب لأولياء اليتيم والأوصياء (١)، وقوله ﴿الْيَتَامَى﴾ ولا يتم بعد البلوغ (٢)، ولكنه من باب الاستعارة، كقوله - ﷿ -: ﴿وَأُلقِىَ الْسَّحَرَةُ سَاجِدِينَ (١٢٠)﴾ (٣) ولا سحر مع السجود، ولكن سموا بما كانوا عليه قبل السجود، كذلك قوله تعالى: ﴿وَآتُوا الْيَتَامَى أَمْوَالَهُمْ﴾ أي: من كانوا يتامى إذا بلغوا، ﴿آنَسْتُمْ مِنْهُمْ رُشْدًا﴾. نظيره قوله - ﷿ -: ﴿وَابْتُلُوا الْيَتَامَى﴾.\n﴿أَمْوَالَهُمْ وَلَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ﴾ يعني: ولا تستبدلوا مالهم الحرام عليكم بالحلال لكم (٤)، نظيره قوله - ﷿ -: ﴿قُل لَا يَسْتَوِى الْخَبِيْثُ وَالْطَيِّبُ﴾ (٥).\nواختلفوا في معنى هذا التبدل، وكيفيته: فقال سعيد بن المسيب، والنخعي، والزهري، والسدي، والضحاك: كان أوصياء اليتامى وأولياؤهم يأخذون الجيد والرفيع من مال اليتيم، ويجعلون مكانه\n_________\n(١) قاله مقاتل بن حيان، انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٥٤.\n(٢) إشارة من المصنف إلى حديث علي ﵁ عن النبي - ﷺ -: \"لا يتم بعد احتلام، ولا صمات يوم إلى الليل\" رواه أبو داود في كتاب الوصايا، باب: ما جاء متى ينقطع اليتم (٢٨٧٣)، والطبراني في \"المعجم الصغير\" ١/ ١٦٩ (٢٦٦)، والبيهقي في \"السنن الكبرى\" ٦/ ٥٧، والطبراني في \"المعجم الكبير\" ٤/ ١٤، وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٣٣٤: رجاله ثقات. وصححه الألباني في \"إرواء الغليل\" ٥/ ٧٩.\n(٣) الأعراف: ١٢٠.\n(٤) في (م)، (ت): بأموالكم الحلال عليكم، وفي المطبوع من \"معالم التنزيل\" للبغوي ٢/ ١٦٠: أي مالهم الَّذي هو حرام عليكم بالحلال من أموالكم.\n(٥) المائدة: ١٠٠.","vol":"10","page":15},{"text":"الرديء والخسيس، فربما كان أحدهم يأخذ الشاة السمينة من مال اليتيم، ويجعل مكانها الشاة المهزولة، ويأخذ الدرهم الجيد، ويطرح مكانه الزيف (١)، ويقول: درهم بدرهم، فذلك تبدلهم، فنهاهم الله عنها (٢).\nقال (٣) عطاء: لا تربح على يتيمك الَّذي عندك، وهو غر صغير (٤).\nابن زيد: كان أهل الجاهلية لا يورثون النساء والصبيان، ويأخذ الأكبر الميراث، وقرأ ابن زيد (٥): ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ وَالْمُسَتَضْعَفِينَ\n_________\n(١) الزيف من وصف الدراهم، يقال: زافت عليه دراهمه، أي: صارت مردودة لغش فيها. انظر: \"لسان العرب\" ٩/ ١٤٢ (زيف).\n(٢) هذا الأثر ركبه المصنف من أقوال الأئمة السابق ذكرهم قبله، وانظر: في تفصيل أقوالهم: \"جامع البيان\" للطبري ٤/ ٢٢٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٥٥ - ٨٥٦، ومن قوله: كان أوصياء اليتامى ... إلى قوله: والخسيس. من كلام الطبري.\n(٣) من (ت): وهذه الزيادة مما تختلف فيه النسخ كثيرًا، إما بحذفها أو ذكرها، ولكثرتها فإني لا أنبه عليها بعد ذلك.\n(٤) قوله: غر بكسر الغين، أي الناقص الغافل عن ما ينفعه.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٤/ ٣٨٠ (غر).\nوالأثر ذكره ابن الجوزي في \"زاد المسير\" ٢/ ٥، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٠.\n(٥) في (م): يزيد. وهو خطأ.\nوابن زيد هو: أسامة بن زيد، أبو زيد الليثي، مولاهم.\nحدث عن: سعيد بن المسيب، والقرظي.\nوعنه: ابن وهب، وحاتم بن إسماعيل، توفي سنة (١٥٣ هـ)، قال الذهبي في \"سير أعلام النبلاء\" ٥/ ٣٤٣: قد يرتقي حديثه إلى رتبة الحسن، وقال الحافظ: صدوق يهم. =","vol":"10","page":16},{"text":"مِنْ الْوِلْدَانِ﴾ لا [٢٢١] تورثوهن شيئًا، قال: فنصيبه (١) من الميراث طيب، وهذا الَّذي أخذه خبيث (٢).\nمجاهد، وباذان (٣): لا تعجل الرزق الحرام قبل أن يأتيك الحلال (٤).\n﴿وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ﴾ أي: مع أموالكم، كقوله: ﴿مَنْ أَنْصَارِى إِلَى اللَّهِ﴾ (٥) (أي: مع الله) (٦).\nوأنشد المفضل (٧) لسلمة بن الخرشب الأنماري (٨):\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٨٤، \"ميزان الاعتدال\" للذهبي ١/ ١٧٤، \"تقريب التهذيب\" لابن حجر (٣١٧).\n(١) في (ت): قبيصة. وهذا خطأ.\n(٢) أخرج الأثر الطبري في \"جامع البيان\" ٤/ ٢٢٩ من طريق ابن وهب، وذكره ابن الجوزي في \"زاد المسير\" ٢/ ٥.\n(٣) كذا في النسخ بالنون، والمشهور باذام بالميم، ولم يرد في (ت) ذكر لمجاهد، ولا لباذان.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٥٥، ورجح الطبري ما ذهب إليه سعيد بن المسيب ومن وافقه، وضعف تفسير ابن زيد ومجاهد.\n(٥) الصف: ١٤.\n(٦) من (ت)، وانظر: \"معاني القرآن\" للأخفش ١/ ٤٣١.\n(٧) البيت أنشده المفضل في \"المفضليات\" المشهورة له، انظر: (ص ٣٧)، البيت الثالث من القصيدة، وهو أيضًا في \"الشعر والشعراء\" لابن قتيبة (٢٩٤).\n(٨) في (ت): الحوشب، وفي (م): سلمة بن الحارث الأنباري. وهو خطأ.\nوسلمة هو ابن عمرو بن نصر بن حارثة، من بني غطفان، والخرشب لقب أبيه، وأصل معناه: الطويل السمين. =","vol":"10","page":17},{"text":"يسدون أبواب القباب بضمرِ ... إلى عنن مستوثقات الأواصرِ\nأي: مع عنن (١).\n﴿إِنَّهُ كَانَ حُوبًا كَبِيرًا﴾ أي: إثمًا عظيمًا، وفيه ثلاث لغات:\nقراءة العامة (حُوبا) بالضم، وهي لغة (٢) النبي - ﷺ -، وأهل الحجاز، يدل عليه:\n[٩٩٨] ما أخبرنا أبو حفص الجوري (٣)، ثنا أبو علي الهروي (٤) ثنا علي بن عبد العزيز (٥) أنا أبو عبيد (٦) ثنا عباد بن عباد (٧) عن\n_________\n= انظر: \"الشعر والشعراء\" لابن قتيبة (٢٩٤)، \"الأعلام\" للزركلي ٣/ ١١٣.\n(١) عنن بضم العين: جمع عنة، وهي حظيرة من شجر تجعل فيها الخيل لتقيها من البرد.\nانظر: \"لسان العرب\" ١٣/ ٢٩٠، ولم يرتض القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٠ تفسير (إلى) بمعنى (مع)، وذكر أن الحذاق قالوا: إن (إلى) على بابها وهي تتضمن الإضافة، أي: لا تضيفوا أموالهم، وتضموها إلى أموالكم في الأكل.\n(٢) في (م): قراءة، وفي (ت): وهي لغة الحجاز، والقراءة بضم الحاء من (حوبا) هي قراءة العشرة، وما عداها شاذ.\n(٣) لم يذكر بجرح ولا تعديل.\n(٤) الحسين بن محمد، ثقة، صدوق.\n(٥) علي بن عبد العزيز بن المرزبان، أبو الحسن البغوي، الحافظ الصدوق.\n(٦) أبو عبيد، هو القاسم بن سلام، الإمام الحافظ.\n(٧) عباد بن عباد بن حبيب بن المهلب، أبو معاوية البصري.\nروى عن: عاصم الأحول، وهشام بن عروة، وواصل مولى أبي عيينة.\nوعنه: أحمد بن عبدة، وابن حنبل، وابن منيع وأبو عبيد. =","vol":"10","page":18},{"text":"واصل (١) مولى أبي عيينة قال: قلت لابن سيرين (٢): كيف تقرأ هذا الحرف: ﴿إِنَّهُ كَانَ حُوَبًا﴾ أو (حَوْبًا)، فقال: إن أبا أيوب أراد أن يطلق أم أيوب، فقال له رسول الله - ﷺ -: \"إن طلاق أم أيوب حوب\" (٣).\n_________\n= وثقه ابن معين، والنسائي، وأبو داود، وابن سعد، وقال أحمد: ليس به بأس.\nقال الحافظ: ثقة، ربما وهم. مات سنة (١٧٩ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٨٢، \"تهذيب الكمال\" للمزي ١٤/ ١٢٨، \"تقريب التهذيب\" لابن حجر (٣٢٣١).\n(١) واصل مولى أبي عيينة بن المهلب بن أبي صفرة، الأزدي، واسم أبي عيينة عزرة.\nروى عن الحسن البصري، وحفص بن عامر، والضحاك، وابن سيرين.\nوعنه: حماد بن زيد، وشعبة، وعباد بن عباد، وخلق.\nوثقه أحمد، وابن معين، وابن حبان، وقال أبو حاتم: صالح الحديث.\nوقال الحافظ: صدوق، مات بعد المائة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٠، \"الثقات\" لابن حبان ٧/ ٥٥٨، \"تهذيب الكمال\" للمزي ٣٠/ ٤٠٨، \"تقريب التهذيب\" لابن حجر (٧٣٨٦).\n(٢) ابن سيرين، هو محمد، الإمام الحجة الثقة، الثبت.\n(٣) [٩٩٨] الحكم على الإسناد:\nإسناده ضعيف؛ لأنه مرسل، وشيخ المصنف لم يذكر بجرح ولا تعديل.\nوانظر: \"الروايات المسندة عند ابن كثير\" ١/ ١٦٣ للدكتور غالب الحامضي.\nالتخريج:\nأخرجه الدوري في \"جزء قراءات النبي - ﷺ -\" (ص ٨٢) (٣٥) من طريق حماد بن زيد عن واصل عن محمد بن سيرين به، وأخرجه الطبراني في \"المعجم الكبير\" ٢٥/ ١٣٦.\nوأخرجه أبو داود في \"المراسيل\" (ص ١٩٧) (٢٣٣)، وابن مردويه كما في \"تفسير القرآن العظيم\" لابن كثير ١/ ٤٢٥، كلاهما، عن عوف عن أنس بن سيرين قال: بلغني أن أبا أيوب أراد أن يطلق أم أيوب .. فذكره، ورجاله ثقات.","vol":"10","page":19},{"text":"وقرأ الحسن: (حَوْبًا) بفتح الحاء، وهي لغة تميم (١)، وقرأ أبي بن كعب: (حابا) على المصدر بالألف (٢) مثل القال، ويجوز أن يكون اسمًا، مثل الزاد والعاد والغار (٣)، ويقال للذنب: حَوب، وحُوب، وحَاب، وللأذناب كذلك، يكون مصدرًا واسمًا، يقال: حاب يحوب حوبًا وحابًا وحيابة، إذا أثم، قال أبو معاذ: نزلنا منزلًا قريبًا من المدينة، فرمى رجل عظاية (٤)، فقالت بنية صغيرة: يا حاج، لا تقتلها فتصيب حوبًا، إنها لا تؤذي (٥).\nومنه قيل للقاتل: حائب، حكاه الفراء عن بني أسد (٦).\nوقال أمية بن الأسكر (٧) الليثي -وكان ابنه قد هاجر إلى المدينة\n_________\n(١) قبيلة عربية مشهورة، يتفرع منها بطون كثيرة.\nانظر: \"الأنساب\" للسمعاني ١/ ٤٧٨، \"لسان العرب\" لابن منظور ١/ ٣٤٠ (حوب)؛ حيث ذكر أن الضم لغة الحجاز والفتح لغة تميم.\n(٢) من (ت)، وذكر الفراء في \"معاني الفرآن\" ١/ ٢٥٣ قراءة الحسن، وذكر القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٠ قراءة الحسن وأبي.\n(٣) تكررت كلمة الغار في (ت)، وسقطت من (م).\n(٤) بالظاء، وتروى بالضاد، قيل: هي سام أبرص، وقيل: هي الحية التي تنهش.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٥١٦ (عضه)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٦٠ (عظا).\n(٥) لم أعرف من هو أبو معاذ هذا، والخبر لم أجده فيما لدي من المصادر.\n(٦) قبيلة عربية مشهورة، يتفرع منها بطون كثيرة.\nانظر: \"الأنساب\" للسمعاني ١/ ١٣٨، \"جمهرة النسب\" للكلبى (ص ١٦٨)، وانظر: كلام الفراء في \"معاني القرآن\" ١/ ٢٥٣.\n(٧) في (م): الحشد وهو خطأ، وهو ابن الأسكر -بالسين المهملة- بن عبد الله =","vol":"10","page":20},{"text":"بغير إذنه -\nوإن مهاجرين تكنَّفاه ... غداتئذ لقد خطئا وحابا (١)\nوقال آخر:\nعَضَّ على شِبْدِعِه الأريبُ ... فظَلَّ لا يُلْحِي ولا يَحُوبُ (٢)\nوقال آخر:\n_________\n= الكناني الليثي، مخضرم، أدرك الجاهلية والإسلام، وكان يسكن الطائف، وقد خرف بآخر حياته.\nانظر: \"الإصابة\" لابن حجر ١/ ١٠٢، \"الأعلام\" للزركلي ٢/ ٢٢.\n(١) البيت قاله أمية حينما ذهب ابنه كلاب إلى الغزو، بعدما استشار طلحة والزبير ﵄، فأشارا عليه بالغزو، وهما المرادان بقوله مهاجرين، وقوله تكنفاه، أي: أحاطا به، والبيت ذكره البغدادي في \"خزانة الأدب\" ٦/ ١٩، وأبو الفرج الأصفهاني في \"الأغاني\" ١٨/ ١٥.\nوالليثي نسبة إلى ليث بن كنانة، وإلى ليث بن بكر.\nانظر: \"الأنساب\" للسمعاني ٥/ ١٥١.\n(٢) الشبدعة -بكسر الشين والدال- أصلها للعقرب، ثم استخدم في اللسان تشبيها بها في اللدغ.\nانظر: \"لسان العرب\" لابن منظور ٨/ ١٧٢ (شبدع).\nومراد البيت أن الأريب يعض على لسانه، فلا يتكلم، ولا يخوض مع الخائضين، وقوله: لا يلحي، أي لا يجادل ولا يخاصم.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٢٤٢ (لحى)، والبيت لم أعرف قائله، وقد ذكره الزمخشري في \"الفائق\" ٢/ ١٨٠، بدون نسبة.","vol":"10","page":21},{"text":"وإن ابنها منا ومنكم وبعلها ... خزيمة، والأرحامُ وعثاءُ حُوبها (١)\nأي: شديد إثمها.\nوقال آخر:\nولا تُخْنُوا على ولا تَشِطَّوا ... بقول الفخر، إن الفخر حوبُ (٢)\n\n<span data-type=\"title\" id=toc-863>٣ </span>- قوله - ﷿ -: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ الآية،\nاختلف المفسرون في تنزيلها، وتأويلها.\nفقال بعضهم: معناها: وإن خفتم ألا تعدلوا يا معشر أولياء اليتامى فيهن إذا تزوجتم بهن فانكحوا غيرهم من الغرائب، اللواتي أحلهن الله لكم (٣).\n_________\n(١) قوله: وعثاء. من (وعث) وهي كلمة تدل على فساد.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٤/ ٢٣٠.\nوالبيت لم أجده.\n(٢) البيت لأبي ذؤيب الهذلي، وهو في \"ديوان الهذليين\" ١/ ٩٨، وذكره أبو عبيدة في \"مجاز القرآن\" (ص ١١٤)، وابن الأنباري في \"الأضداد\" (ص ١٧٠).\nوقوله (ولا تخنوا) -بضم التاء وسكون الخاء- أي: لا تفحشوا، والخنا: الفحش.\nانظر: \"الصحاح\" للجوهري، ٦/ ٢٣٣٢ (خنا)، وذكر بيت أبي ذؤيب هذا.\nوقوله: ولا تشطوا، الشطط: البعد والميل ومجاوزة الحد، ويراد به الجور في الحكم.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٦٦ (شط).\n(٣) انظر: \"جامع البيان\" للطبري ٤/ ٢٣١، فقد نقل منه هذا الكلام بتصرف يسير.","vol":"10","page":22},{"text":"[٩٩٩] أخبرنا عبد الله بن حامد (١)، ثنا أحمد بن محمد بن الحسن (٢)، ثنا محمد بن يحيى (٣) قال: حدثنا عبد الرزاق (٤) أنا معمر (٥) عن الزهري (٦) عن عروة (٧) عن عائشة ﵂ قال: قلت لها: قول الله تعالى: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ فقالت: يا ابن أختي، هي اليتيمة تكون في حجر وليها فيرغب في مالها وجمالها ويريد أن ينكحها بأدنى من صداقها، فنهوا أن ينكحوهن إلَّا أن يقسطوا لهن في إكمال الصداق، وأمروا أن ينكحوا ما سواهن من النساء (٨).\n_________\n(١) عبد الله بن حامد بن محمد بن عبد الله، أبو محمد الماهاني الأصبهاني، ولم يُذكر فيه جرحٌ أو تعديلٌ.\n(٢) المشهور بأبي حامد بن الشرقي، ثقة، مأمون.\n(٣) هو الذهلي: ثقة، حافظ.\n(٤) عبد الرزاق بن همام الصنعاني، الثقة، الحافظ، عمي في آخر عمره وكان يتشيع.\n(٥) معمر بن راشد الأزدي، أبو عروة البصري، ثقة، ثبت، فاضل.\n(٦) محمد بن شهاب الزهري، ثقة، حافظ، متفق على جلالته وإتقانه.\n(٧) عروة بن الزبير بن العوام، الثقة، الإمام، أحد الفقهاء السبعة.\n(٨) [٩٩٩] الحكم على الإسناد:\nإسناد المصنف صحيح، إن كان شيخه ثقة، والأثر قد صح عند البخاري، ومسلم كما سيأتي.\nالتخريج:\nأخرجه البخاري كتاب الشركة، باب شركة اليتيم وأهل الميراث (٢٤٩٤)، ومسلم كتاب التفسير (٣٠١٨)، والنسائي في \"التفسير\" ١/ ٣٦٠ (١١٠)، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٤٥، من طرق عن الزهري بلفظه.","vol":"10","page":23},{"text":"قال الحسن: كان الرجل من أهل المدينة يكون عنده الأيتام، وفيهن من يحل له تزوجه (١) فيقول: لا أدخل في رباعي أحدًا (٢).\nكراهة أن يدخل غريب فيشاركه في مالهن، فربما يتزوجهن لأجل مالهن، وهن لا يعجبنه، ثم يسيء صحبتهن، ويتربص بهن أن يمتن فيرثهن فعاب الله -﷿- ذلك، وأنزل هذه الآية.\nوقال عكرمة: كان الرجل من قريش يتزوج العشر من النساء، والأكثر، والأقل، فإذا صار معدمًا لما يلزمه من مؤن نسائه مال على مال يتيمه الَّذي في حجره فأنفقه، فقيل لهم: أمسكوا عن النساء، ولا تزيدوا على أربع حتَّى لا يحوجكم إلى أخذ أموال اليتامى (٣)، وهذه رواية طاوس (٤) عن ابن عباس، ومعنى رواية عطية عنه (٥).\nوقال بعضهم: كانوا يتحرجون، ويتحوبون عن أموال اليتامى، ويترخصون في النساء ولا يتشددون فيهن، ويتزوجون منهن (٦) ما\n_________\n(١) في (م): تزويجه.\n(٢) في (ت): لا يدخل، وقوله: رباعي. أي: دوري.\nوالأثر عزاه إلى الحسن: ابن الجوزي في \"زاد المسير\" ٢/ ٧.\nوأثر الحسن هذا مروي أيضًا عن عائشة ﵂.\nانظر: \"جامع البيان\" للطبري ٤/ ٢٣٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٥٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٣٣.\n(٤) أخرجها الطبري في \"جامع البيان\" ٤/ ٢٣٣.\n(٥) ساقطة من (م).\n(٦) انظر: \"جامع البيان\" للطبري ٤/ ٢٣٣.","vol":"10","page":24},{"text":"شاءوا، فربما عدلوا، وربما لم يعدلوا، فلما سألوا عن حال مال (١) اليتامى أنزل الله: ﴿وَآتُوا الْيَتَامَى أَمْوَالَهُمْ﴾ الآية، وأنزل أيضًا (هذه الآية) (٢): ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ الآية، يقول: فكما خفتم ألا تقسطوا في اليتامى وهمكم ذلك، فكذلك فخافوا في النساء ألا تعدلوا فيهن، ولا تتزوجوا أكثر مما يمكنكم إمساكهن، والقيام بحقهن، لأن النساء كاليتامى في الضعف والعجز، فما لكم تراقبون الله في شيء، وتعصونه في مثله (٣)، وهذا قول سعيد بن جبير، وقتادة، والربيع، والضحاك، والسدي، ورواية الوالبي (٤) عن ابن عباس.\nوقال الحسن أيضًا: تحرجوا من نكاح اليتامى كما تحرجوا من أموالهم، فأنزل الله تعالى هذه الآية (٥)، ورخص فيهن، وقصر بهن عن عدد يمكنهم العدل فيهن، فقال: ﴿وَإِنْ خِفْتُمْ﴾ - يا معشر الأولياء - في اليتامى التي (٦) أنتم ولاتهن ﴿أَلَّا تُقْسِطُوا﴾ فانكحوهن\n_________\n(١) زيادة من (ت).\n(٢) في (م): أموال.\n(٣) ساقط من (ت).\nهذا القول هو الثالث ضمن الأقوال التي ذكرها الطبري في \"جامع البيان\" في الآية ٤/ ٢٣٣، وانظر: \"زاد المسير\" لابن الجوزي ٢/ ٦.\n(٤) قد أخرج الطبري في \"جامع البيان\" هذه الأقوال ٤/ ٢٣٣ - ٢٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٥٩ وأخرج سعيد بن منصور في \"سننه\" ٣/ ١١٤٣ (٥٥٤) قول سعيد بن جبير.\n(٥) أشار إلى أثر الحسن: ابن الجوزي في \"زاد المسير\" ٢/ ٧.\n(٦) في (ت): اللواتي.","vol":"10","page":25},{"text":"ولا تزيدوا على أربع لتعدلوا، ﴿فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا﴾ فيهن ﴿فَوَاحِدَةً﴾.\nقال ابن عباس: قصر الرجال على أربع من النساء من أجل اليتامى (١).\nمجاهد: معناه: إن تحرجتم من ولاية اليتامى وأموالهم، إيمانًا وتصديقًا فكذلك تحرجوا من الزنا، فانكحوا النساء الحلال نكاحًا طيبًا (٢).\nثم بين لهم عددًا محصورًا، وكانوا يتزوجون ما شاءوا من غير عدد، فأنزل الله تعالى: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا﴾ أي: ألا تعدلوا.\nوقرأ إبراهيم النخعي: (تَقسطوا) بفتح التاء (٣)، وهو من العدل أيضًا، قال الزجاج: قسط، وأقسط واحد (٤)، إلَّا أن الأفصح (أقسط) إذا عدل، (وقسط إذا جار) (٥).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٤/ ٢٣٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٥٩، وفيهما: من أجل أموال اليتامى.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٣٥. وقد رجح القول الأول المروي عن عائشة - ﵁ - وذكر أنَّه أولى الأقوال بتأويل الآية، النحاس في \"معاني القرآن\" ٢/ ١٢.\nوهي قراءة شاذة، والعشرة على ضم التاء.\nانظر: \"المحتسب\" لابن جني ١/ ١٨٠.\n(٣) ساقطة من (م).\n(٤) انظر: \"معاني القرآن\" للزجاج ٢/ ١١٧، بمعناه، \"الأضداد\" لابن الأنباري (ص ٥٨).\n(٥) يريد أن تقسطوا على قراءة النخعي تحتمل معنى العدل. والجور، فإن أردت بها معنى الجور فإن (لا) في قوله (ألا) تكون صلة، أي: زائدة، والتقدير: وإن خفتم أن تجوروا. =","vol":"10","page":26},{"text":"وإن حملت قراءة إبراهيم على الجور، وجعلت (لا) لغوًا صح الكلام.\nو﴿الْيَتَامَى﴾ جمع لذكران الأيتام وإناثهم.\n﴿فَانْكِحُوا﴾ وقرأ ابن أبي عبلة: (ش) (١) لأن (ما) لما لا يعقل، و(ش) لما (٢) يعقل، ومن قرأ ﴿مَا﴾ فله وجهان:\nأحدهما: أن رده (٣) إلى الفعل دون العين، تقديره: فانكحوا النِّكَاح الَّذي يحل لكم من النساء. وهذا كما تقول: خذ من رقيقي ما أردت.\nوالآخر: أن تجعل (ما) بمعنى (من)، والعرب تعقب (ما) (منْ)، و(منْ) (ما) قال الله تعالى: ﴿وَالْسَّمَاءِ وَمَا بَنَاهَا﴾ (٤) وأخواتها (٥)، وقال: ﴿فَمِنْهُمُ مَنْ يَمْشِى عَلَى بَطْنِهِ﴾ (٦)،\n_________\n= انظر: \"المحتسب\" لابن جني ١/ ١٨٠، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ١٢.\n(١) قْراءة ابن أبي عبلة شاذة، وذكرها القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٢ وأبو حيان في \"البحر المحيط\" ٣/ ١٧٠.\n(٢) في (ت): (لمن).\n(٣) في (ت): (أنَّه يرده)، والمراد أن (ما) على القراءة المتواترة تعود إلى الفعل دون أعيان النساء وأشخاصهن، وانظر: في توجيه ذلك \"معاني القرآن\" للفراء ١/ ٢٥٣ - ٢٥٤، \"جامع البيان\" للطبري ٤/ ٢٣٦ - ٢٣٧، وانظر: كلام الزجاج في \"معاني القرآن\" ٢/ ٨.\n(٤) الشمس: ٥.\n(٥) ما بعدها من الآيات.\n(٦) النور: ٤٥.","vol":"10","page":27},{"text":"وحكى أبو عمرو بن العلاء (١) أن أهل مكة إذا سمعوا الرعد قالوا: سبحان ما سبح له الرعد، وقال -﷿-: ﴿قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِيْنَ﴾ (٢).\n﴿طَابَ لَكُمْ مِنَ الْنِّسَاءِ﴾ حلَّ (٣) قرأ ابن أبي إسحاق (٤)، والجحدري، والأعممش وحمزة (٥): (طاب) بالإمالة، وفي مصحف أُبي: (طيب) بالياء، فهذا دليل الإمالة.\n﴿مَثْنَى وَثُلَاثَ وَرُبَاعٍ﴾ معدولات عن اثنين وثلاث وأربع، فلذلك لا يصرفن، وفيها لغات:\nمَوْحَد، ومَثْنَى، ومَثْلَث، ومَرْبَع (٦)، وأُحاد، وثُناء، وثُلاث، ورُباع، وأُحَد، وثُنَا، وثُلَث، ورُبَع، مثل: عمر، وزفر، وكذلك قرأ النخعي في هذه الآية (٧).\nولا يزاد من هذا البناء على الأربع (٨)، إلَّا بيتًا جاء عن الكميت:\n_________\n(١) الأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٢.\n(٢) الشعراء: ٢٣.\n(٣) من (ت).\n(٤) لم أجده.\n(٥) من (ت).\n(٦) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٠٩)، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ١٥.\n(٧) في (ت): ثنى، وثناء، وموحد، ومثنى، ومثلث، ومربع، وهذا خطأ، لأن الصواب أنها على وزن (مفعل) بدون تشديد.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٥/ ١٥.\n(٨) أي على العدد أربعة. =","vol":"10","page":28},{"text":"فلم يستريثوك حتَّى رميت ... فوق الرجال خصالا عشارا (١)\nيعني: طعنت عشرة.\nوالواو هنا بمعنى (أو) للتخيير، كقول الله تعالى: ﴿قُلْ إِنَّمَا أَعِظُكُمْ بِوَاحِدَةٍ أَنْ تَقُومُوا لِلَّهِ مَثْنَى وَفُرَادَى﴾ (٢)، وقوله: ﴿أُولِي أَجْنِحَةٍ مَثْنَى وَثُلَاثَ وَرُبَاعَ﴾ (٣).\nوهذا إجماع الأمة، وخصائص النبي - ﷺ - غير مشتركة.\n[١٠٠٠] أخبرنا عبد الله بن حامد الوزان (٤)، أنبا أحمد بن محمد بن شاذان (٥)،\n_________\n= انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١١٥ - ١١٦، \"جامع البيان\" للطبري ٤/ ٢٣٧، وقد ذكر مسألة عدم تجاوز العرب (رباع): البخاري في \"صحيحه\" كتاب التفسير قبل باب: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى﴾ قبل حديث رقم (٤٥٧٣)، وعلق عليها ابن حجر في \"فتح الباري\" ٨/ ٢٣٨ تعليقا حسنًا.\n(١) البيت من قصيدة يمدح بها أبان بن الوليد بن عبد الملك، ذكره أبو عبيدة في \"مجاز القرآن\" (ص ١١٦)، والفراء في \"معاني القرآن\" ١/ ٢٥٥، والطبري في \"جامع البيان\" ٤/ ٢٣٨، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٦، وهو في \"الصحاح\" للجوهري، \"لسان العرب\" لابن منظور (عشر).\n(٢) سبأ: ٤٦.\n(٣) فاطر: ١.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) أحمد بن محمد بن شاذان، أبو الحسن، ذكره الحبال في وفيات المصريين في سنة (٣٨٧ هـ)، ووفاته في ذي الحجة منها.\nانظر: \"وفيات المصريين\" لإبراهيم الحبال ٢/ ٣٦، ولم يذكر فيه شيئًا.","vol":"10","page":29},{"text":"أنا جيعوية بن محمد (١)، ثنا صالح بن محمد (٢)، عن محمد بن مروان (٣)، عن الكلبي (٤)، قال: حدثني حميضة بن الشمردل (٥)، أن قيس بن الحارث (٦) حدثه (٧): أنَّه كان تحته ثماني نسوة حرائر، فلما نزلت هذه الآية قلت: يا رسول الله، قد أنزل الله عليك تحريم تزويج الحرائر إلَّا أربع حرائر (٨)، وإن تحتي ثماني نسوة قال: \"فطلق أربعًا وأمسك أربعًا\".\nقال: فرجعت إلى منزلي، فجعلت أقول للمرأة التي لم تلد مني:\n_________\n(١) جيعوية بن محمد، لم أجده.\n(٢) صالح بن محمد الترمذي، متهم ساقط.\n(٣) محمد بن مروان هو السدي الصغير، متهم بالكذب.\n(٤) محمد بن السائب، صاحب التفسير، متهم بالكذب، ورُمي بالرفض.\n(٥) حميضة -بالحاء والضاد- بن الشمردل الأسدي.\nروى عن: قيس بن الحارث، وعنه: الكلبي، وابن أبي ليلى.\nقال البخاري: فيه نظر. وقال ابن عدي: ليس له إلَّا حديثان أو ثلاثة. وقال الحافظ: مقبول. وضعفه العقيلي، وهو الصواب.\nانظر: \"الكامل\" لابن عدي ٢/ ٢٩٤، \"تهذيب الكمال\" للمزي ٧/ ٤٢١، \"الضعفاء\" للعقيلي ١/ ٢٩٩، \"تقريب التهذيب\" لابن حجر (١٥٧١)، \"تحرير التقريب\" ١/ ٣٣١.\n(٦) قيس بن الحارث -ويقال: الحارث بن قيس- بن حذافة الأسدي، صحابي جليل.\nانظر: \"الإصابة\" لابن حجر ٨/ ١٧٦، وقد ذكر ابن عبد البر في \"التمهيد\" ١٢/ ٥٦ أن الصحيح هو الحارث بن قيس، في رواية هشيم، وقيس بن الحارث في رواية غير هشيم.\n(٧) ساقطة من (ت).\n(٨) ساقطة من (ت).","vol":"10","page":30},{"text":"يا فلانة أدبري، وللمرأة التي قد ولدت مني (١) يا فلانة أقبلي، فتقول التي أطلق: أنشدك الله والصحبة.\nقال: فطلقت أربعًا، وأمسكت أربعًا (٢).\n_________\n(١) من (ت).\n(٢) [١٠٠١] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ آفته الكلبي وحميضة، ومدار الحديث عليهما، وفي إسناد المصنف السدي الصغير وصالح بن محمد، اتهما بالكذب، وجيعوبة وأحمد بن شاذان مجهولان، فهو إسناد مظلم.\nوحديث غيلان إسناده صحيح.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ٨/ ٣٥٩ (٩٢٣)، والدارقطني في \"السنن\" ٣/ ٢٧٠، وأبو يعلى في \"مسنده\" ٢/ ٢٩٢ من طريق سعيد بن منصور عن هشيم عن الكلبي عن حميضة به.\nوأخرجه أبو داود في كتاب الطلاق، باب في من أسلم وعنده أكثر من أربع أو أختان (٢٢٤١)، وابن ماجة، كتاب النِّكَاح، باب الرجل يسلم وعنده أكثر من أربع نسوة (١٩٥٢)، والبيهقي في \"السنن الكبرى\" ٧/ ١٨٣ من طريق وهب بن بقية، قال: أخبرنا هشيم عن ابن أبي ليلى، عن الكلبي، عن حميضة به.\nوللحديث شاهد من حديث غيلان الثقفي، أنَّه أسلم وتحته عشر نسوة، فأمره النبي - ﷺ - أن يمسك أربعًا.\nأخرجه الشافعي في \"الأم\" ٢/ ٣٥١، وأحمد في \"المسند\" ١٣/ ٢ (٤٦٠٩)، والترمذي في أبواب النِّكَاح، باب ما جاء في الرجل يسلم وعنده عشر نسوة (١١٢٨)، وابن ماجة في كتاب النِّكَاح، باب الرجل يسلم وعنده أكثر من أربع نسوة (١٩٥٣)، وأبو داود في \"مراسيله\" (ص ١٩٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" (١٢٧٧) من طرق، عن معمر، عن الزهري، عن سالم، عن ابن عمر .. فذكره. =","vol":"10","page":31},{"text":"﴿فَإِنْ خِفْتُمُ﴾: خشيتم، وقيل: علمتم (١)، ﴿أَلَّا تَعْدِلُواْ﴾ بين الأربع (٢)، ﴿فَوَاحِدَةً﴾ قراءة العامة نصب، أي: فانكحوا واحدة، وقرأ الحسن، والجحدري، وأبو جعفر (فواحدة) بالرفع (٣)، أي: فلتكفكم واحدة، أو: واحدة كافية (٤)، كقوله - ﷿ -: ﴿فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ﴾ (٥) [٢٢٤].\n﴿أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾ يعني: الجواري والسراري، لأنه لا يلزمكم فيهن من الحقوق كالذي يلزمكم في الحرائر، ولا قسمة عليكم فيهن، ولا وقت (٦) عليكم في عددهن، وذِكْر الإيمان بيان، تقديره؛ أو ما ملكتم، وقال بعض أهل المعاني: ﴿أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾ أي: ما\n_________\n= وشاهد آخر من طريق نوفل بن معاوية، أخرجه الشافعي في \"الأم\" ٢/ ٣٥١، والبيهقي في \"السنن الكبرى\" ٧/ ١٨٤.\n(١) قاله أبو عبيدة في \"مجاز القرآن\" ١/ ١١٦، وقد تأتي (خاف) بمعنى: عرف وأيقن.\n(٢) انظر: \"معاني القرآن\" للفراء ١/ ٢٦٥ عند تفسير قوله ﴿وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ﴾، \"مفردات ألفاظ القرآن\" للراغب الأصبهانى (ص ٣٠٣) (خوف).\n(٣) في (ت): الأزواج الأربع. وهو كذلك في \"معالم التنزيل\" للبغوي ٢/ ١٦٢.\n(٤) في (م)، (ت): رفعًا.\nوقراءة النصب والرفع متواترتان.\nانظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٧.\nوفي توجيه القراءتين انظر: \"إتحاف فضلاء البشر\" للدمياطي ١/ ٥٠٢، \"المغني في توجيه القراءات العشر\" محمد سالم محيسن ١/ ٣٩٦.\n(٥) البقرة: ٢٨٢.\n(٦) كذا في النسخ، وفي \"معالم التنزيل\" للبغوي ٢/ ١٦٢: ولا وقف وهو أوضح في المعنى.","vol":"10","page":32},{"text":"ينفذ فيه إقسامكم، جعله من يمين الحلف، لا يمين الجارحة، واحتج بقوله - ﷺ -: \"لا نذر في معصية الله\" (١)، ولا فيما لا يملك ابن آدم (٢).\n﴿ذَلِكَ أَدْنَى﴾: أقرب ﴿أَلَّا تَعُولُواْ﴾.\n[١٠٠١] أخبرنا أبو بكر الجوزقي (٣)، أنا أبو عثمان البصري (٤)، حدثنا أبو محمد الحسين بن الحسن بن المهاجر (٥)، ثنا دحيم (٦)، ثنا\n_________\n(١) ساقطة من (ت).\n(٢) أخرجه الدارمي في \"سننه\" ٣/ ١٥٠٨ (٢٣٨٢)، والنسائي في \"المجتبي\" كتاب الأيمان والنذور، باب النذر فيما لا يملك ٧/ ١٩، من طريق عمران بن حصين، بلفظ \"لا وفاء لنذر\"، واللفظ للدارمي.\nوأخرجه الترمذي أبواب النذور والأيمان (١٥٢٤) عن رسول الله -﷿-، باب ما جاء عن رسول الله - ﷺ -: \"لا نذر في معصية\"، والبيهقي في \"السنن الكبرى\" ٩/ ١٠٩ من حديث عائشة.\nوأخرجه الترمذي أبواب النذور والأيمان، باب من نذر أن يطيع الله فليطعه (١٥٢٧) من حديث ثابت بن الضحاك، ثم قال: هذا حديث حسن صحيح، وهو كما قال ﵀.\nوأصل الحديث في \"صحيح البخاري\" كتاب الأيمان والنذور، باب النذر في الطاعة (٦٦٩٦) بلفظ: \"من نذر أن يطيع الله فليطعه، ومن نذر أن يعصيه فلا يعصه\" من حديث عائشة ﵂.\n(٣) أبو بكر محمد بن عبد الله بن محمد بن زكريا الجوزقي، ثقة.\n(٤) لم يتبين لي من هو.\n(٥) النيسابوري، سني شريف ثقة، قاله الفارسي في \"المنتخب\" (ص ١٩٦).\n(٦) عبد الرحمن بن إبراهيم بن عمرو القرشي، أبو سعيد الدمشقي، المشهور بـ (دحيم). =","vol":"10","page":33},{"text":"محمد بن شعيب (١)، ثنا عمر بن محمد (٢)، عن هشام بن عروة (٣)، عن أبيه (٤)، عن عائشة ﵂، عن النبي - ﷺ - في قوله: ﴿أَلَّا تَعُولُواْ﴾ قال: \"ألا تجوروا\" (٥).\n[١٠٠٢] أخبرنا الحسين بن محمد بن الحسين (٦)، ثنا موسى بن\n_________\n= روى عن: محمد بن شعيب، وأسد بن موسى.\nوعنه: البخاري، وأبو داود، والنسائي، وخلق.\nقال الحافظ: ثقة حافظ متقن، توفي سنة (٢٤٥ هـ).\nانظر: \"الجرح والتعديل\" تت ٥/ ٢١١، \"تاريخ بغداد\" للخطيب ١٠/ ٢٦٧، \"تهذيب الكمال\" للمزي ١٦/ ٤٩٧، \"تقريب التهذيب\" لابن حجر (٣٧٩٣).\n(١) محمد بن شعيب بن شابور القرشي، صدوق، صحيح الكتاب.\n(٢) عمر بن محمد بن زيد بن عبد الله بن عمر بن الخطاب المرشي العدوي.\nروى عن: الزهري، وزيد بن أسلم، ومالك بن أنس.\nوعنه: محمد بن شعيب، والسفيانان.\nقال الحافظ: ثقة، مات سنة (١٥٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٣١، \"تهذيب الكمال\" للمزي ٢١/ ٤٩٩، \"تقريب التهذيب\" لابن حجر (٤٩٦٥). ووقع في (ت): عمير، وهو خطأ.\n(٣) ثقة، فقيه، ربما دلس.\n(٤) عروة بن الزبير بن العوام، ثقة.\n(٥) [١٠٠١] الحكم على الإسناد:\nفيه: أبو عثمان البصري، ولم يتبين لي من هو، وفيه محمد بن شعيب، صدوق.\nالتخريج:\nرواه الطحاوي في \"شرح مشكل الآثار\" (٥٠١٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٣٨ (٤٠٢٩)، وابن عدي في \"الكامل\" ٦/ ٢٥ من طريق دحيم، به.\n(٦) الحسين بن محمد بن الحسين بن عبد الله، ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"10","page":34},{"text":"محمد بن علي بن عبد الله (١)، ثنا عبد الله بن محمد بن سنان (٢)، ثنا دحيم (٣) (٤)، ثنا محمد بن شعيب (٥)، ثنا عمر بن محمد هو العسقلاني (٦)، عن هشام بن عروة (٧)، عن أبيه (٨)، عن عائشة ﵂، عن النبي - ﷺ - في قوله - ﷿ -: ﴿ذَلِكَ أَدْنَى أَلَّا تَعُولُوا﴾ قال: \"ألا تميلوا\". وأكثر المفسرين على هذا (٩).\n_________\n(١) لم أجده.\n(٢) عبد الله بن محمد بن سنان بن الشماخ، أبو محمد السعدي، الروحي.\nحدث عن: معلي بن أسد، والغداني، وأبي الوليد الطيالسي.\nوعنه: محمد بن الباغندي، والمحاملي.\nقال الدارقطني وعبد الغني بن سعيد: متروك الحديث. وقال أبو نعيم: يضع الحديث. وقال الذهبي: كذاب، توفي سنة (٢٧٠ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١٠/ ٨٧، \"ميزان الاعتدال\" للذهبي ٢/ ٤٨٩، \"لسان الميزان\" لابن حجر ٣/ ٣٣٦.\n(٣) تنبيه: وقع في (م): أخبرنا الحسين بن محمد بن سنان، ثنا دحيم، ثنا محمد بن شعيب، وهو خطأ.\n(٤) ثقة، حافظ، متقن.\n(٥) صدوق، صحيح الكتاب.\n(٦) ثقة.\n(٧) ثقة، فقيه، ربما دلس.\n(٨) ثقة.\n(٩) [١٠٠٢] الحكم على الإسناد:\nإسناد الثعلبي لا يصح، لأن فيه ابن سنان، كذاب، وفيه أبو عثمان البصري، لم أجده، والصواب وقفه على عائشة ﵂، كما قال أبو حاتم.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٦٠ من طريق محمد بن عوف =","vol":"10","page":35},{"text":"قال مقاتل: هو بلغة جرهم، يقال: ميزان عائل، أي مائل (١).\nوكتب عثمان بن عفان ﵁ إلى أهل الكوفة في شيء عاتبوه فيه: إني لست بميزان لا أعول (٢)، وأنشد عكرمة لأبي طالب:\nبميزان صدق ما يعول شعيرةً ... ووزان صدق وزنه غير عائلِ (٣)\nوقال مجاهد: (﴿ذَلِكَ أَدْنَى أَلَّا تَعُولُوا﴾: ألا تضلوا) (٤).\n_________\n= الحمصي وعلان بن المغيرة المصري قالا: ثنا دحيم .. به ثم قال: قال أبي: هذا خطأ، والصحيح عن عائشة موقوف، وأخرجه الطبري في \"جامع البيان\" ٤/ ٢٤٠ عن أبي مالك من قوله.\n(١) جرهم قبيلة عربية، يرجع نسبهم إلى رهم بن يقطن بن عايير، من قحطان، وهم من العرب العاربة.\nانظر: \"جمهرة أنساب العرب\" لابن حزم (ص ٨).\nوالأثر عن مقاتل لم أجده، وانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٦٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٤٥.\n(٣) هكذا جاء البيت في النسخ، وفي رواية:\nبميزان قسط لا يخس شعيرة له ... شاهد من نفسه غير عائل\nانظر: \"السيرة النبوية\" لابن هشام ١/ ٢٩٤، وفي رواية ذكرها الطبري في \"جامع البيان\" ٤/ ٢٤٠:\nووازن صدق وزنه غير عائل\nوذكر أثر عكرمة هذا أيضًا: سعيد بن منصور في \"سننه\" ٣/ ١١٤٥ (٥٥٧)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٦٠.\n(٤) انظر: \"جامع البيان\" للطبري ٤/ ٢٤١ وفيه: ألا تميلوا. وما بين القوسين ساقط من (م)، (ت). =","vol":"10","page":36},{"text":"وقال الفراء، والأصم (١): أي: لا تجاوزوا بما فرض الله عليكم.\nوأصل العول المجاوزة، ومنه: عول الفرائض (٢).\nوقال الشافعي (٣): ألا تكثر عيالكم، وما قال هذا أحد غيره، وإنما يقال: أعال، يعيل (٤) إذا كثر عياله.\n_________\n(١) هو أبو العباس محمد بن يعقوب السناني المعقلي، إمام، ثقة، حافظ.\nوكلام الفراء والأصم لم أجده.\n(٢) انظر: \"لسان العرب\" ١١/ ٤٨١ (عول).\n(٣) نسبه إليه الخطابي في \"غريب الحديث\" ٢/ ١٣٨، والأزهري في \"تهذيب اللغة\" ٣/ ١٩٤ - بإسناده إلى الشافعي- والسمعاني في \"تفسير القرآن\" ١/ ٣٩٦، وأبو حيان في \"البحر المحيط\" ٣/ ١٧٣، وغيرهم.\n(٤) في (م)، (ت) زيادة (إعالة)، وقول المصنف: وما قال هذا أحد غيره. غير دقيق، فقد قال بمثل قول الشافعي: زيد بن أسلم، أخرجه الدارقطني في \"سننه\" ٣/ ٣١٤، وجابر بن زيد، ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٢، وسفيان بن عيينة، ذكره ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٣٤٧.\nوتفسير الشافعي تفسير صحيح، فهو صادر من عربي فح يحتج بكلامه، وليس ذلك بممنوع في اللغة، فإن (عال) تأتي بمعنى المجاوزة، وبمعنى القيام على الغير من عيال، وغيره، ومنه قوله (: \"ابدأ بنفسك ثم بمن تعول\" أخرجه البخاري كتاب الزكاة، باب لا صدقة إلَّا عن ظهر غنى (١٤٢٧)، ومسلم في كتاب الزكاة، باب بيان أن اليد العليا خير من السفلى وأن اليد العليا هي المنفقة ... (١٠٣٤) وغيرهما.\nوقد أسند الخطابي في \"غريب الحديث\" ٢/ ١٣٨ عن الكسائي -أحد القراء السبعة، ومشاهير النحاة- أنَّه قال: عال يعول بمعنى: كثر عياله، فصيحة سمعتها من العرب.\nوقال الأزهري في \"تهذيب اللغة\" ٣/ ١٩٥: وقول الشافعي نفسه حجة، لأنه عربي اللسان، فصيح اللهجة، وقد اعترض عليه بعض المتحذلقين فخطأه، وقد =","vol":"10","page":37},{"text":"وقال أبو حاتم: كان الشافعي أعلم بلغة العرب منا، ولعله لغة (١).\n[١٠٠٣] قال أستاذنا أبو القاسم بن حبيب (٢): سألت أبا عمرو الدوري (٣) عن هذا وكان إمامًا في اللغة غير مدافع -فقال: هي لغة حمير (٤).\nوأنشد:\n_________\n= عجل ولم يتثبت فيما قال، ولا يجوز للحضري أن يعجل إلى إنكار ما لا يعرفه من لغات العرب.\nوقال الأخفش في \"معاني القرآن\" ٢/ ٥٥٢: أعال إعالة: إذا صار صاحب عيال، وعال عيالة، وهو يعولهم عولًا، وعيالة، وقال: ﴿ذَلِكَ أَدْنَى أَلَّا تَعُولُوا﴾ أي: ألا تعولوا العيال.\nوقد رد تفسير الشافعي: ابن العربي في \"أحكام القرآن\" ١/ ٣١٤، والجصاص في \"أحكام القرآن\" ٢/ ٣٥٠، وابن القيم في \"تحفة المودود\" (ص ١٧ - ١٩) من عشرة أوجه، وابن كثير في \"تفسير القرآن العظيم\" ٣/ ٣٤٧، وبكل حال فلا ينكر على الشافعي تفسيره، ذاك، وهو من هو في عربيته، غير أن قول أكثر المفسرين: ﴿أَدْنَى أَلَّا تَعُولُوا﴾ بمعنى: ألا تميلوا وتجوروا، وهو الأقرب، والأقوى.\n(١) الأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٢.\n(٢) قيل: كذبه الحاكم.\n(٣) كذا في النسخ، وهو خطأ، والصواب الزردي، بفتح الزاي، وسكون الراء، نسبة إلى قرية من قرى نيسابور، ينتسب إليها أبو عمرو أحمد بن محمد بن عبد الله -شيخ أبي القاسم- الأديب العلامة، اللغوي، سمع من أبي عوانة، وسمع منه الحاكم، توفي ﵀ سنة (٣٣٨ هـ).\nانظر: \"الأنساب\" للسمعاني ٣/ ١٤٥.\n(٤) حمير -بكسر الحاء- من أصول القبائل، والبطون العربية، سكنت أقصى اليمن.\nانظر: \"الأنساب\" للسمعاني ٢/ ٢٧٠.","vol":"10","page":38},{"text":"فإن الموت يأخذ كل حي ... بلا شك وإن أمشى وعالا (١)\nأي: وإن كثرت ماشيته وعياله.\nوقال أبو عمرو بن العلاء: لقد كثرت وجوه العرب حتَّى جبنت أن آخذ على لاحن لحنًا (٢).\nوقرأ طلحة بن مصرف: (ألا تُعيلوا) (٣) وهو حجة لقول (٤) الشافعي، وقرأ بعضهم: (ألا تَعيلوا) (٥) أي: لا تفتقروا، من العيلة، قال الشاعر:\nولا يدري الفقير متى غناه ... ولا يدري الغني متى يعيلُ (٦)\n_________\n(١) الحكم على الإسناد:\nشيخ الثعلبي متهم، وأبو عمرو لغوي لم يذكر بجرح ولا تعديل.\nوالبيت ذكره أبو حيان في \"البحر المحيط\" ٣/ ١٧٣، ولم أعرف قائله.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٢.\n(٣) ذكر هذه القراءة الشاذة: القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٢.\n(٤) ساقطة من (م).\n(٥) انظر: \"مختصر في شواذ القراءات\" لابن خالويه (ص ٣١).\n(٦) قائل البيت: أحيحة بن الجلاح الأوسي، من قصيدة قالها في حرب بين قومه من الأوس، وبني النجار من الخزرج.\nانظر: \"جمهرة أشعار العرب\" لأبي زيد القرشي (ص ٢٣١)، \"معاني القرآن\" للفراء ١/ ٢٥٥.\nوفي النسخ: ولا يدري، والمشهور: وما يدري، وبعد هذا البيت قوله:\nوما تدري إذا أجمعت أمرا ... بأي الأرض يدركك المقيل","vol":"10","page":39},{"text":"وقرأ طاوس: (ألا تعتلوا) (١) من العلة.\n[١٠٠٤] أخبرني ابن فنجويه (٢) قال: حدثنا أبو حذيفة أحمد بن محمد بن علي (٣)، ثنا زكريا بن يحيى بن يعقوب المقدسي (٤)، ثنا محمد بن يحيى الزعفراني (٥)، ثنا أبو الوليد (٦)، ثنا همام (٧)، عن قتادة (٨)، عن النضر بن أنس (٩)، عن بشير بن نهيك (١٠)، عن أبي هريرة، قال: قال رسول الله - ﷺ -: \"من كانت له أمرأتان فمال إلى إحداهما (١١) جاء يوم القيامة وشقه مائل\".\n_________\n(١) ذكرها ابن خالويه في \"مختصر في شواذ القراءات\" (ص ٣١).\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) هشام بن عبد الملك الباهلي -ولاء- الطيالسي، ثقة، ثبت.\n(٧) همام بن يحعى بن دينار العوذي المحلمي، ثقة ربما وهم.\n(٨) قتادة بن دعامة، ثقة، ثبت.\n(٩) النضر بن أنس بن مالك البصري، روى عن أبيه، وبشير، وزيد بن أرقم، وعنه بكر المزني، وحميد الطويل وقتادة، ثقة، مات قبل الحسن البصري.\nانظر: \"الثقات\" لابن حبان ٥/ ٤٧٤، \"تهذيب الكمال\" للمزي ٢٩/ ٣٧٥، \"الكاشف\" للذهبي ٣/ ٢٠٣، \"تقريب التهذيب\" لابن حجر (٧١٣١).\n(١٠) بشير -بفتح الباء- بن نَهِيك -بفتح النون- السدوسي، أبو الشعثاء البصري، روى عن أبي هريرة، وعنه النضر، وأبو مجلز، ثقة.\nانظر: \"معرفة الثقات\" للعجلي (ص ٦)، \"تهذيب الكمال\" للمزي ٤/ ١٨١، \"الكاشف\" للذهبي ١/ ١٥٩، \"تقريب التهذيب\" لابن حجر (٧٢٦).\n(١١) في (م): إحداها. =","vol":"10","page":40},{"text":"<span data-type=\"title\" id=toc-864>٤ </span>- ﴿وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً﴾.\nقال الكلبي، وجماعة من العلماء (١): هذا خطاب للأولياء، وذلك أن ولي المرأة كان إذا زوجها، فإن كانت معهم في العشيرة لم يعطها من مهرها قليلًا ولا كثيرًا، وإن كان زوَّجها غريبًا حملوها إليه على بعير، ولا يعطونها من مهرها غير ذلك، ولذلك كانوا يقولون لمن ولدت له بنت: هنيئًا لك النافجة، يريدون: أنَّه يأخذ مهرها إبلًا، فيضمها إلى إبله فيَنْفُجُها، أي: يعظمها ويكثرها.\n_________\n= [١٠٠٤] الحكم على الإسناد:\nإسناد المصنف ضعيف؛ فيه من لم يذكر بجرح ولا تعديل، وفيه كذلك من لم أجدهم، والحديث صحيح الإسناد من وجه آخر، كما سيأتي في التخريج.\nالتخريج:\nأخرجه أبو داود في كتاب النِّكَاح، باب في القسم بين النساء (٢١٣٣)، وابن ماجة في كتاب النِّكَاح باب القسمة بين النساء (١٩٦٩)، والدارمي في \"السنن\" ٣/ ١٤١٥ (٢٢٥٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٧٠، (٤٢٠٧)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٩٧، كلهم من طريق همام عن قتادة به، وهذا سند صحيح.\n(١) هو قول أبي صالح كما في \"تفسير الطبري\" ٤/ ٢٤١، وقول الفراء في \"معاني القرآن\" ١/ ٢٥٦، وابن قتيبة، ذكره عنه ابن الجوزي في \"زاد المسير\" ٢/ ١١، وذكر رواية الكلبي هذه السمرقندي في \"بحر العلوم\" ١/ ٣٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٣.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٣٨٢ (نفج)، وأصلها من ثوران الشيء وارتفاعه.","vol":"10","page":41},{"text":"قالت بعض النساء في زوجها: لا يأخذ الحلوان (١) من بناتنا، تقول: لا يفعل ما يفعله غيره، فنهاهم -﷿- عن ذلك، وأمرهم بأن يدفعوا (٢) الحق إلى أهله.\nوقال الحضرمي: كان أولياء النساء يعطي هذا أخته على أن يعطيه الآخر (٣) أخته، ولا مهر بينهما، فنهوا عن ذلك، وأمروا بتسمية المهر عند العقد (٤).\nوقال رسول الله - ﷺ -: \"لا شغار في الإسلام\" (٥).\nوقال الآخرون: الخطاب للأزواج، أمروا بإيفاء نسائهم مهورهن،\n_________\n(١) بضم الحاء، وسكون اللام، مصدر حلا، والمراد به هنا مهر المرأة، ويراد به ثمن البغي والكاهن. انظر: \"لسان العرب\" لابن منظور ١٤/ ١٩٣ (حلا).\n(٢) في (م): يعطوا.\n(٣) ساقطة من (م).\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٤٢ من طريق المعتمر بن سليمان عن أبيه قال: زعم حضرمي.\nوحضرمي هذا هو: ابن لاحق التميمي، روى عنه سليمان التيمي، كان فقيهًا، قال فيه ابن معين: ليس به بأس.\nانظرت \"الجرح والتعديل\" ٣/ ٣٠٢، \"تهذيب الكمال\" للمزي ٦/ ٥٥٣.\n(٥) أخرجه البخاري في كتاب النِّكَاح، باب الشغار (٥١١٢)، ومسلم كتاب النِّكَاح، باب تحريم نكاح الشغار وبطلانه (١٤١٥)، والبغوي في \"شرح السنة\" ٩/ ٩٧ من طريق ابن عمر، ولفظ البخاري: نهى عن الشغار. واللفظ الَّذي ذكره المصنف هو لفظ مسلم، وأخرج الحديث أيضًا أبو داود كتاب النِّكَاح، باب في الشغار (٢٠٧٤)، والنسائي في كتاب النِّكَاح، تفسير الشغار ٦/ ١١٠، وغيرهم.","vol":"10","page":42},{"text":"التي هي أثمان فروجهن (١)، وهذا أصح وأوضح، ومن عليه أكثر، وبظاهر الآية أشبه، لأن الله تعالى خاطب الناكحين فيما قبله، فهذا أيضًا خطابهم.\nوالصَدُقات: المهور، واحدتها: صَدُقة، بفتح الصاد، وضم الدال، على لفظ الجمع، وهي لغة أهل الحجاز وتميم، وتقول (٢): صُدْقة بضم الصاد وجزم الدال، فإذا جمعوا قالوا: صدقات بضم الصاد وسكون الدال، وصُدُقات بضم الصاد والدال (٣)، مثل ظلمة، وظلمات، نظيرها: ﴿المَثُلَاتُ﴾ (٤) لغة أهل الحجاز بفتح الميم وضم الثاء، واحدتها مثلة على لفظ الجمع، ولغة تميم مثلة، ومُثْلات، ومُثُلات (٥).\n﴿نِحْلَةً﴾ قال قتادة: فريضة واجبة (٦).\n_________\n(١) وهو قول أكثر المفسرين، ورجحه الطبري في \"جامع البيان\" ٤/ ٢٤٢، والنحاس في \"معاني القرآن\" ٢/ ١٦، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٣ وغيرهم.\n(٢) في (م): يقال، وفي (ت): وتميم تقول، ولعله أصح، لأن أهل الحجاز لا يقولون: صُدْقة، بسكون الدال.\nانظر: \"معاني القرآن\" للأخفش ١/ ٤٣٣.\n(٣) بعدها في (ت): أيضًا. وقول المصنف: وجزم الدال، أي: بسكونها.\nوانظر: \"الكشاف\" للزمخشري ١/ ٤٩٨.\n(٤) الرعد: ٦.\n(٥) ساقطة من (م)، وبضم الصاد وسكون الدال، قرأ قتادة، انظر: \"مختصر في شواذ القراءات\" لابن خالويه (ص ٣١)، \"المحرر الوجيز\" لابن عطية ٣/ ٢٩٦.\n(٦) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٤١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٦١، بنحوه.","vol":"10","page":43},{"text":"ابن جريج، وابن زيد: فريضة مسماة.\nقال أبو عبيد (١): ولا تكون النحلة إلَّا مسماة معلومة.\nالكلبي: عطية وهبة (٢).\nأبو عبيد (٣): عن طيب نفس (٤).\nالزجاج: تدينًا (٥).\nوفيه لغتان: نِحلة، ونُحلة، وأصلها من العطاء (٦)، وهو نصب على التفسير (٧)، وقيل: على المصدر.\n[١٠٠٥] أخبرنا (أبو عبد الله الحسين بن محمد بن الحسين الدينوري) (٨)، بقراءتي عليه في داري، أنا أبو علي أحمد بن محمد\n_________\n(١) انظر: كلامه هنا في \"الغريبين\" له في باب النون مع الحاء، ونقله عنه أيضًا ابن عادل الدمشقي في \"اللباب\" ٦/ ١٧٣.\n(٢) ذكر قول الكلبي: الواحدي في \"الوسيط\" ٢/ ٩، وهو قول الفراء في: \"معاني القرآن\" ١/ ٢٥٦.\n(٣) كذا في النسخ، والصواب أبو عبيدة، وهو معمر بن المثنى التيمي، مولاهم، علامة في اللغة والنحو، ولم يكن صاحب حديث.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١١٧، وهو قول ابن قتيبة في \"غريب القرآن\" (ص ١٢٠).\n(٥) ليس هذا قول الزجاج؛ بل في \"معاني القرآن\" ٢/ ١٢ حكاه هو عن بعض العلماء.\n(٦) انظر: \"لسان العرب\" لابن منظور ١١/ ٦٥٠ (نحل).\n(٧) أي: على التمييز، وانظر: \"مشكل إعراب القرآن\" لمكي ١/ ١٩٠، وفي \"الدر المصون\" للسمين الحلبي ٣/ ٥٧٠ أربعة أوجه في نصب (نحلة).\n(٨) في (ت)، (م): ابن فنجويه. والحسين بن محمد، هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"10","page":44},{"text":"ابن هارون الهمذاني (١)، ثنا أبو مسلم الكجي (٢)، ثنا أبو عاصم النبيل (٣)، عن عبد الحميد بن جعفر (٤)، عن يزيد بن أبي حبيب (٥)، عن مرثد بن عبد الله (٦) عن عقبة بن عامر (٧) قال: قال رسول الله - ﷺ -: \"إن أحق الشروط أن يوفى به ما استحللتم به الفروج\" (٨).\n_________\n(١) لم أجده.\n(٢) إبراهيم بن عبد الله بن مسلم، شيخ، إمام، حافظ، وثقه الدارقطني وغيره.\n(٣) أبو عاصم الضحاك بن مخلد الشيباني، ثقة، ثبت.\n(٤) عبد الحميد بن جعفر بن عبد الله بن الحكم الأوسي الأنصاري، صدوق، رُمي بالقدر، وربما وهم.\n(٥) يزيد بن أبي حبيب، أبو رجاء المصري، ثقة، فقيه، وكان يرسل.\n(٦) مرثد بن عبد الله، أبو الخير اليزني.\nروى عن: زيد بن ثابت، وعقبة بن عامر.\nوعنه: يزيد، وجعفر بن ربيعة، وآخرون، ثقة، توفي سنة (٩٠ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٥١١، \"المعرفة والتاريخ\" للفسوي ٢/ ٤٩٣، \"تهذيب الكمال\" للمزي ٢٧/ ٣٥٨، \"تقريب التهذيب\" لابن حجر (٦٥٤٧).\n(٧) صحابي، جليل.\n(٨) [١٠٠٥] الحكم على الإسناد:\nفيه أحمد بن محمد بن هارون، لم أجده، والحديث صحيح كما سيأتي في التخريج.\nالتخريج:\nأخرجه البخاري كتاب النِّكَاح، باب الشروط في النِّكَاح (٥١٥١)، ومسلم كتاب النِّكَاح، باب الوفاء بالشروط في النِّكَاح (١٤١٨)، والنسائي في \"السنن الكبرى\" ٣/ ٣٢٢ (٥٥٣١) وغيرهم، من طريق يزيد بن أبي حبيب ... به.","vol":"10","page":45},{"text":"[١٠٠٦] وأخبرني الحسين بن محمد بن الحسين (١) قال: ثنا هارون ابن محمد بن هارون العطار (٢)، ثنا حازم بن يحيى الحلواني (٣)، ثنا يوسف الصفار الكوفي (٤)، ثنا يوسف بن محمد (٥)، عن عبد الحميد\n_________\n(١) ابن فنجويه: ثقة، صدوق، كثير الرواية للمناكير.\n(٢) هارون بن محمد بن هارون العطار، ذكر الذهبي في \"سير أعلام النبلاء\" ١٦/ ٣٨٣ أن ابن فنجويه حدث عنه. ولم أجد فيه جرحًا أو تعديلًا.\nيروي عن محمد بن عبد الله بن عمار الموصلي، ومحمد بن رمح المصري، وهاني بن المتوكل. وعنه: هارون بن محمد بن هارون.\n(٣) ذكره ابن حجر في \"لسان الميزان\" ١٦/ ١٨٦، وقال عنه: صدوق.\n(٤) يوسف بن عدي بن زريق الكوفي.\nروى عن: إسماعيل بن عياش، ويوسف بن محمد، ومالك بن أنس.\nوعنه البخاري، وأبو حاتم، وخلق.\nوثقه أبو زرعة، وأبو حاتم، والذهبي، والحافظ، توفي سنة (٢٢٢ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٢٧، \"تهذيب الكمال\" للمزي ٣٢/ ٤٣٨، \"الكاشف\" للذهبي ٣/ ٢٩٩، \"تقريب التهذيب\" لابن حجر (٧٨٧٢).\nووقع في (م) أبو يوسف، وهو خطأ.\n(٥) يوسف بن محمد بن صيفي بن صهيب بن سنان.\nروى عن ابن عمه عبد الحميد بن زياد، وعنه: يوسف بن عدي، وهشام بن عمار، وغيرهما.\nقال البخاري: فيه نظر.\nوقال أبو حاتم: لا بأس به.\nوضعفه العقيلي، وابن عدي، والذهبي، وقال الحافظ: مقبول.\nانظر: \"التاريخ الكبير\" للبخاري ٨/ ٣٧٩، \"الضعفاء\" للعقيلي ٤/ ٤٥٠، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٢٨، داتهذيب الكمال\" للمزي ٣٢/ ٤٥٤، \"تقريب التهذيب\" لابن حجر (٧٨٨٠).","vol":"10","page":46},{"text":"ابن زياد بن صهيب (١)، عن أبيه (٢)، عن جده صهيب (٣) قال: قال رسول الله - ﷺ -: \"من ادَّان بدين وهو مجمع على ألا يؤديه لقي الله سارقًا، ومن أصدق امرأة صداقًا وهو مجمع ألا يوفيها لقي الله تعالى زانيًا\" (٤).\n_________\n(١) عبد الحميد بن زياد بن صيفي بن صهيب بن سنان.\nروى عن أبيه، وعنه ابن عمه يوسف بن محمد.\nقال أبو حاتم: شيخ. وقال الحافظ: لين الحديث. وضعفه العقيلي.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٣، \"الضعفاء\" للعقيلي ٣/ ٤٧، \"الثقات\" لابن حبان ٧/ ١٢١، \"تهذيب الكمال\" للمزي ١٦/ ٤٢٩، \"تقريب التهذيب\" لابن حجر (٣٧٦٠).\nووقع في النسخ: عبد الحميد بن زياد عن صهيب، وهو خطأ، والصواب: ابن صيفي بن صهيب.\n(٢) زياد بن صيفي بن صهيب بن سنان، روى عن جده صهيب، وأبيه صيفي، وعنه ابنه عبد الحميد، وثقه ابن حبان، وذكره ابن أبي حاتم، وسكت عنه، وقال الحافظ: صدوق، وفي \"التحرير\": بل مجهول تفرد بالرواية عنه ابنه عبد الحميد ولم يوثقه سوى ابن حبان.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٣٥، \"الثقات\" لابن حبان ١/ ١٤٢، \"تهذيب الكمال\" للمزي ٩/ ٤٨٤، \"الكاشف\" للذهبي ١/ ٣٣٢، \"تقريب التهذيب\" لابن حجر (٢٠٨٤)، \"تحرير التقريب\" ١/ ٤٢٥.\n(٣) صهيب بن سنان الرومي، القرشي -ولاء- صحابي جليل.\n(٤) [١٠٠٦] الحكم على الإسناد:\nإسناده ضعيف؛ يوسف بن محمد ضعيف، وكذا عبد الحميد، وزياد مجهول، ثم إن في سماعهم من بعضهم اختلافًا، وضعف إسناده الضياء في \"الأحاديث المختارة\" ٨/ ٧٠.\nالتخريج: =","vol":"10","page":47},{"text":"﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا﴾ يعني: فإن طابت نفوسهن بشيء من ذلك فوهبن منكم (١)، فنقل الفعل من النفوس إلى أصحابها، فخرجت النفس مفسَّرة (٢)، لذلك وحد النفس، كما يقال: ضاق به ذرعًا، وقر به عينًا، قال الله -﷿-: ﴿وَضَاقَ بِهِمْ ذَرْعًا﴾ (٣)، ﴿وَقَرِّى عَيْنًا﴾ (٤) (٥).\nوقال بعض (٦) نحوي الكوفة: لفظها واحد، ومعناها جمع،\n_________\n= وأخرجه ابن ماجة، كتاب الصدقات، باب من ادان دينًا لم ينو قضاءه (٢٤١٠)، والطبراني في \"المعجم الكبير\" ٨/ ٣٤ (٧٣٠١)، والضياء في \"الأحاديث المختارة\" ٨/ ٧٠ (٦٥)، والبيهقي في \"شعب الإيمان\" ٣/ ٤٠٢ (٥٥٤٨)، وابن الجوزي في \"العلل\" ٢/ ٦٢٤، كلهم من طريق يوسف بن محمد، عن عبد الحميد ابن زياد، عن أبيه، عن جده، بذكر الجملة الأولى من الحديث فقط.\nوأخرجه أحمد في \"المسند\" ٤/ ٣٣٢ (١٨٩٣٢)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٤٢ من طريق هشيم عن عبد الحميدبن جعفر، عن الحسن بن محمد، عن رجل من النمر بن قاسط، عن صهيب به، بذكر الجملة الثانية من الحديث فقط. وهذا سند رجاله ثقات، عدا الرجل الَّذي لم يسم.\nوأخرجه ابن الجوزي في \"العلل المتناهية\" ٢/ ٦٢٤ من حديث أبي هريرة به، ولا يصح لأن فيه محمد بن أبان، متروك الحديث، كما قال ابن الجوزي.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٨٤: رواه أحمد، والطبراني، وفي إسناد أحمد رجل لم يسم، وبقية رجاله ثقات، وفي إسناد الطبراني من لم أعرفهم.\nومع ذلك فقد صححه الألباني ﵀ في \"صحيح ابن ماجة\" ٢/ ٥٢.\n(١) في (ت): لكن.\n(٢) أي: مميزة.\n(٣) هود: ٧٧.\n(٤) مريم: ٢٦.\n(٥) انظر: \"معاني القرآن\" للفراء ١/ ٢٥٦.\n(٦) سقط من (ت). =","vol":"10","page":48},{"text":"والعرب تفعل (١) ذلك كثيرًا، قال الشاعر:\nبها جيف الحَسْرى فأما عظامها ... فبيض وأما جلدها فصليبُ (٢)\nوقال آخر:\nفي حلقكم عظم وقد شجينا (٣)\nوقال بعض نحاة البصرة (٤): أراد بالنفس الهوى، والهوى مصدر، والمصادر لا تجمع (٥).\n_________\n= وانظر: \"معاني القرآن\" للأخفش ١/ ٤٣٣، \"جامع البيان\" للطبري ٤/ ٢٤٤.\n(١) في (م): تقول.\n(٢) قائل البيت علقمة بن عبدة، المشهور بعلقمة الفحل، من قصيدة في الحارث بن جبلة الغساني، حين أُسر أخوه، فرحل إليه يطلب فكاكه.\nانظر: \"ديوانه\" (ص ٤٠)، \"المفضليات\" للمفضل الضبي (ص ٣٩٤)، والشاهد قوله: جلدها، حيث أراد جلودها.\nوقوله الحسرى: هي الشاة المعيبة، يتركها أصحابها حتَّى تموت، وقوله فصليب هو الودك.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٨٦٩ (حسر)، ٤/ ٢٤٧٧ (صلب).\n(٣) القائل هو المسيب بن زياد الغنوي، والبيت أنشده سيبويه في \"الكتاب\" ١/ ٢٠٩، وهو في \"لسان العرب\" لابن منظور ١٤/ ٤٢٣ (شجا)، وصدر البيت: لا تنكروا القتل وقد سبينا.\nوالشاهد قوله: حلقكم؛ حيث أراد حلوقكم.\n(٤) البصرة: مدينة عظيمة من مدن العراق، اختطت في عهد عمر ﵁.\nانظر: \"معجم البلدان\" لياقوت ١/ ٤٣٠.\n(٥) نقل هذا: الطبري في \"جامع البيان\" ٤/ ٢٤٤، والسمين الحلبي في \"الدر المصون\" ٢/ ٣٠٧.","vol":"10","page":49},{"text":"﴿فَكُلُوهُ﴾ أي: فخذوه واقبلوه، ﴿هَنِيئًا مَرِيئًا﴾.\nقال الحضرمي (١): إن ناسًا كانوا يتأثمون أن يرجع أحدهم في شيء مما ساق إلى امرأته، فقال الله ﷿: ﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا﴾، من غير إكراه ولا خديعة (٢) ﴿فَكُلُوهُ هَنِيئًا مَرِيئًا﴾ أي: سائغًا طيبًا، وهو مأخوذ من: هنَأْت البعير، إذا عالجته بالقطران (من الجرب) (٣)، معناه، فكلوه دواءً شافيًا، يقال: هنأني الطعام، يهنَئُني، بفتح النون في الماضي، وكسرها في الغابر (٤)، وهنأني يهنأني على الضد، وهي قليلة، والمصدر منهما هَنْء يقال: هنأني، ومرأني بغير ألف فيهما، فإذا أفردوا (٥) قالوا: أمرأني بالألف، وقيل: الهنئ: الطيب المساغ، الذي لا ينغصه شيء، والمرئ: المحمود العاقبة، التام الهضم، الذي لا يضر ولا يؤذي.\n_________\n(١) أخرج أثره: الطبري في \"جامع البيان\" ٤/ ٢٤٣.\n(٢) بمعنى قول ابن عباس وقتادة كما في \"تفسير الطبري\" ٤/ ٢٤٣.\n(٣) ما بين القوسين ساقط من (م)، وقوله: القطران، هو: عصارة بعض الأعشاب، تطبخ فيتحلب منها، ثم يطلى بها البعير.\nانظر: \"الصحاح\" للجوهري ٢/ ٧٩٥، \"لسان العرب\" لابن منظور ٥/ ١٠٥ (قطر).\n(٤) أي الباقي، ويراد بالغابر الماضي، فهو من الأضداد.\nانظر: \"الأضداد\" لابن الأنباري (ص ١٢٩)، فقرة (٧٦).\n(٥) أي: لم يقرنوا بين هنئ ومريء.\nوانظر: \"لسان العرب\" لابن منظور ١/ ١٨٤ - ١٨٧ (هنأ)، فقد استوعب وأجاد.\nوانظر: \"معاني القرآن\" للزجاج ٢/ ١٢، \"جامع البيان\" للطبري ٤/ ٢٤٤.","vol":"10","page":50},{"text":"يقول: لا تخافون في الدنيا به مطالبة، ولا في الآخرة تبعة، يدل عليه:\n[١٠٠٧] ما أخبرني (أبو عبد الله الحسين بن محمد بن عبد الله الثقفي الحافظ (١) - بقراءتي عليه في داري) (٢) - ثنا أحمد بن جعفر ابن حمدان بن عبد الله (٣)، ثنا محمد بن إسحاق المسوحي (٤) حدثنا سهل بن عثمان (٥)، ثنا أبو مالك (٦)،\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (م): ابن فنجويه.\n(٣) أبو بكر القطيعي، ثقة.\n(٤) محمد بن إسحاق بن ماهان المسوحي، روى عن أبي حذيفة، قال ابن أبي حاتم: كتبت عنه، وهو صدوق.\nانظر: \"الجرح والتعديل\" ٧/ ١٩٦.\n(٥) سهل بن عثمان بن فارس الكندي، أبو مسعود العسكري.\nروى عن: أبي مالك عمرو بن هاشم، وعبد الرزاق، وابن المبارك.\nوعنه: علي بن المديني، وأبو حاتم، وخلق.\nقال أبو حاتم: صدوق. ووثقه ابن حبان، وقال الذهبي: ثقة صاحب غرائب.\nوبمثله قال الحافظ، توفي سنة (٢٣٥ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٠٣، \"الثقات\" لابن حبان ١/ ١٨٠، \"تهذيب الكمال\" للمزي ١٢/ ١٩٧، \"الكاشف\" للذهبي ١/ ٤٠٧، \"تقريب التهذيب\" لابن حجر (٢٦٦٤).\n(٦) أبو مالك عمرو بن هاشم الجنبي.\nروى عن جويبر، وحجاج بن أرطاة، وابن إسحاق.\nوعنه: سهل بن عثمان، ويحيى بن معين.\nقال البخاري: فيه نظر، وضعفه أحمد، والنسائي، وأبو حاتم، ومسلم، وابن =","vol":"10","page":51},{"text":"عن جويبر (١)، عن الضحاك (٢)، عن ابن عباس عن النبي - ﷺ - أنه سئل عن هذه الآية ﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا﴾ قال: \"إذا جادت لزوجها بالعطية، طائعة غير مكرهة، لا يقضي به عليكم سلطان، ولا يؤاخذكم الله به في الآخرة\" (٣).\n[١٠٠٨] وأخبرني الحسين بن محمد (٤)، حدثنا محمد بن خلف ابن حيان (٥)،\n_________\n= حبان، ولينه الحافظ، وقال ابن عدي: صدوق إن شاء الله. \"التاريخ الكبير\" للبخاري ٣/ ٢/ ٣٨١، \"الكنى\" لمسلم (ص ١٠٠)، \"المجروحين\" لابن حبان ٢/ ٧٧، \"الكامل\" لابن عدي ٢/ ٢٤١، \"تهذيب الكمال\" للمزي ٢٢/ ٢٧٢، \"تقريب التهذيب\" لابن حجر (٥١٢٦).\n(١) جويبر بن سعيد الأزدي، أبو القاسم البلخي، ضعيف جدًا.\n(٢) الضحاك بن مزاحم صدوق، كثير الإرسال.\n(٣) [١٠٠٧] الحكم على الإسناد:\nإسناده ضعيف، علته أبو مالك، وجويبر.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٢/ ١١ من طريق سهل بن عثمان عن أبي مالك .. به.\n(٤) ابن فنجويه: ثقة، صدوق، كثير الرواية للمناكير.\n(٥) محمد بن خلف بن حيان بن صدقة الضبي، القاضي المعروف بوكيع.\nحدث عن: الزبير بن بكار، وابن عرفة.\nوعنه: أحمد بن كامل القاضي، وابن الصواف.\nكان فاضلًا، عالمًا، مع لين في حديثه، توفي سنة (٣٠٦ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٥/ ٢٣٦، \"المنتظم\" لابن الجوزي ٦/ ١٥٢، \"ميزان الاعتدال\" للذهبي ٣/ ٥٣٨، وقال: صدوق إن شاء الله.","vol":"10","page":52},{"text":"ثنا إسحاق بن محمد (١)، ثنا أبي (٢)، ثنا إبراهيم بن عيسى (٣)، ثنا على ابن علي (٤)، عن أبي حمزة (٥): ﴿هَنِيئًا﴾: لا إثم فيه [٢٢٧] ﴿مَرِيئًا﴾: لا داء فيه (٦).\n[١٠٠٩] وأخبرنا الحسين بن محمد (٧)، ثنا أحمد بن إبراهيم بن شاذان (٨)، ثنا عمر بن أحمد القطان (٩)، ثنا محمد بن إسماعيل (١٠)، ثنا وكيع (١١)، ثنا سفيان (١٢)، عن السدي (١٣) عن\n_________\n(١) إسحاق بن محمد بن مروان، لا يحتج بحديثه.\n(٢) شيعي متروك.\n(٣) لم أجده.\n(٤) ابن نجاد بن رفاعة الرفاعي اليشكري: لا بأس به، رمي بالقدر.\n(٥) أبو حمزة ثابت بن أبي صفية، الثمالي، الأزدي، ضعيف، رافضي.\nووقع في (ت): أبو حمزة الثمالي قال.\n(٦) [١٠٠٨] الحكم على الإسناد:\nفي إسناده مجاهيل، وإسحاق بن محمد لا يحتج بحديثه، وأبوه متروك، وأبو حمزة رافضي.\nالتخريج:\nلم أجد من ذكره.\n(٧) ابن فنجويه: ثقة، صدوق، كثير الرواية للمناكير.\n(٨) ثقة، ثبت، كثير الحديث.\n(٩) عمر بن أحمد بن علي بن إسماعيل، أبو حفص القطان، ثقة.\n(١٠) محمد بن إسماعيل بن البختري، أبو عبد الله الحساني، صدوق، ما به بأس.\n(١١) وكيع بن الجراح الرؤاسي، ثقة، حافظ، عابد.\n(١٢) هو الثوري، إمام الحفاظ وأمير المؤمنين في الحديث.\n(١٣) هو إسماعيل بن عبد الرحمن بن أبي كريمة السدي، وهو السدي الكبير، المفسر، صدوق، يهم، رمي بالتشيع.","vol":"10","page":53},{"text":"يعقوب بن المغيرة بن شعبة (١) عن علي ﵁ قال: إذا اشتكي أحدكم شيئًا فليسأل امرأته ثلاثة دراهم من صداقها، ثم ليشتري به عسلا فليشربه بماء السماء فيجمع الله ﷿ له الهنئ والمرئ والشفاء والماء المبارك (٢).\n\n<span data-type=\"title\" id=toc-865>٥ </span>- قوله ﷿: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ﴾ الآية،\nاختلفوا في هؤلاء السفهاء، من هم؟\nفقال قوم: هم النساء. قال الحضرمي: عمد رجل فدفع ماله إلى امرأته فوضعته في غير الحق، فأنزل الله تعالى هذه الآية (٣).\nمجاهد: نهي الرجال أن يؤتوا النساء أموالهم، وهن سفهاء، من كن: أزواجًا أو بنات أو أمهات (٤).\n_________\n(١) يعقوب بن المغيرة بن شعبة، هكذا في النسخ، والصواب يعفور، روى عن علي، وعنه: السدي، سكت عنه البخاري في \"التاريخ الكبير\" ٨/ ٤٢٦، وذكره ابن حبان في \"الثقات\".\n(٢) [١٠٠٩] الحكم على الإسناد:\nإسناده ضعيف؛ شيخ الصنف: صدوق، كثير الرواية للمناكير، والسدي الكبير: صدوق يهم، ورمي بالتشيع، ويعفور: لم يوثقه أحد سوى ابن حبان.\nالتخريج:\nوالأثر أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٦٢ عن سفيان، عن السدي، عن يعفور بن المغيرة، عن علي به.\n(٣) انظر: \"جامع البيان\" للطبري ٤/ ٢٤٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٤٧.","vol":"10","page":54},{"text":"جويبر عن الضحاك (١): النساء من أسفه السفهاء.\nيدل على صحة هذا التأويل:\n[١٠١٠] ما أخبرني الحسين بن محمد بن فنجويه (٢)، ثنا عمر بن الخطاب (٣)، ثنا عبد الله بن الفضل (٤)، ثنا القاسم بن محمد (٥)، ثنا ابن إدريس (٦)، عن مطرح (٧)،\n_________\n(١) في (م)، (ت): ابن عباس. وهو خطأ، وأثر الضحاك أخرجه الطبري في \"جامع البيان\" ٤/ ٢٤٧.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم يتبين لي من هو.\n(٤) عبد الله بن الفضل، أبو رجاء الخراساني.\nيروي عن: هشام بن حسان، والقاسم بن محمد.\nوعنه: عمر بن الخطاب، قال العقيلي: منكر الحديث، وكذا قال الذهبي.\nانظر: \"الضعفاء\" للعقيلي ٢/ ٢٨٨، \"ميزان الاعتدال\" للذهبي ٢/ ٤٧٢.\n(٥) القاسم بن محمد بن أبي شيبة.\nروى عن يحيى بن أبي زائدة، وابن إدريس، وابن علية.\nوعنه: عبد الله بن الفضل.\nقال أبو حاتم: كتبت عنه، وتركت حديثه.\nوضعفه ابن معين وتركه أبو زرعة، توفي سنة (٢٣٥ هـ).\n\"الجرح والتعديل \"لابن أبي حاتم ٧/ ١٢٠، \"ميزان الاعتدال\" للذهبي ٣/ ٣٧٩.\n(٦) ابن إدريس، هو عبد الله بن إدريس بن يزيد الأودي، أبو محمد الكوفي، ثقة.\n(٧) مُطَرِح بن يزيد الأسدي، أبو المهلب.\nروى عن: عبيد الله بن زحر، وأبي طاهر.\nوعنه: ابن إدريس، وإسماعيل بن عياش، والفضيل بن عياض.\nقال الحافظ: ضعيف. =","vol":"10","page":55},{"text":"عبيد الله بن زحر (١)، عن علي بن يزيد (٢)، عن القاسم (٣)، عن أبي\n_________\n= انظر: \"الضعفاء والمتروكين\" للنسائي (ص ٣٧) (٥٦٦)، \"تهذيب الكمال\" للمزي ٢٨/ ٦٠، \"تقريب التهذيب\" لابن حجر (٦٧٠٤).\nووقع في (ت)، (م): مطرف وهو خطأ، ومطرح بضم الميم، وتشديد الطاء مفتوحة، وكسر الراء، هكذا في \"تهذيب الكمال\"، ولم يذكر هذا الضبط ابن طاهر في \"المغني\".\n(١) عبيد الله بن زحر الضمري، ولاء.\nروى عن علي بن يزيد، والربيع بن أنس، والأعمش.\nوعنه: مطرح، وغيره.\nضعفه أحمد، ومرة وثقه، وابن معين، وقال أبو زرعة: لا بأس به صدوق.\nوقال النسائي: ليس به بأس، وضعفه الدارقطني، والعجلي، والعقيلي، والفسوي، وابن حبان، فالصواب أنه ضعيف، وقول الحافظ فيه: صدوق يخطئ. فيه ما فيه.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣١٥، \"المجروحين\" لابن حبان ٢/ ٦٢، \"تهذيب الكمال\" للمزي ١٩/ ٣٦، \"الكاشف\" للذهبي ٢/ ٢٢٥، \"تقريب التهذيب\" لابن حجر (٤٢٩٠).\n(٢) علي بن يزيد بن أبي هلال الألهاني.\nروى عن القاسم أبي عبد الرحمن، عن أبي أمامة.\nوعنه: ابن زحر، ومطرح، وخلق.\nضعفه أحمد، وابن معين، وأبو زرعة، وأبو حاتم، وقال البخاري: منكر الحديث، وقال النسائي: ليس بثقة، وقال الحافظ: ضعيف.\nانظر: \"التاريخ الكبير\" للبخاري ٣/ ٢/ ٣٠١، \"الضعفاء والمتروكين\" للنسائي (ص ٢١٧) (٤٣٢)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٠٦، \"تهذيب الكمال\" للمزي ٢١/ ١٧٨، \"تقريب التهذيب\" لابن حجر (٤٨١٧).\n(٣) القاسم بن عبد الرحمن الشامي، مختلف فيه، فقد وثقه البخاري، وابن معين، وضعفه ابن حبان.","vol":"10","page":56},{"text":"أمامة (١) قال: قال رسول الله - ﷺ -: \"ألا إنما خلقت النار للسفهاء -يقولها ثلاثًا- ألا وإن السفهاء النساء، إلا امرأة أطاعت قيِّمها\" (٢).\n[١٠١١] وأخبرني ابن فنجويه (٣)، ثنا الفضل بن الفضل الكندي (٤)، ثنا أبو بكر بن أبي داود السجستاني (٥)، ثنا كثير بن عبيد بن نمير المذحجي (٦)، ثنا بقية (٧)، عن المثني بن ربيعة (٨)\n_________\n(١) صحابي، مشهور.\n(٢) [١٠١٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، آفته الألهاني، فإنه ضعيف يروي المناكير، وقد ضعف روايته عن القاسم عن أبي أمامة: ابن معين، وأبو حاتم، كما في \"تهذيب الكمال\".\nوفي إسناد المصنف ابن زحر، ومطرح، والقاسم بن محمد، وعبد الله بن الفضل، ضعفاء، وعمر بن الخطاب لم يتبين لي من هو.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٦٣ عن علي بن يزيد، عن القاسم، عن أبي أمامة به.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) صدوق.\n(٥) عبد الله بن سليمان بن الأشعث السجستاني، ثقة.\n(٦) كثير بن عبيد بن نمير المذحجي، روى عن: بقية بن الوليد، وابن عيينة، ووكيع.\nوعنه: النسائي، وأبو داود، وابن ماجه، وابن أبي داود، ثقة.\nانظر: \"الجرح والتعديل\" ٧/ ١٥٥، \"ثقات ابن حبان\" ٩/ ٢٧، \"تهذيب الكمال\" للمزي ٢٤/ ١٤٠، \"تقريب التهذيب\" (٥٦١٨).\n(٧) بقية بن الوليد، أبو يحمد الحمصي، صدوق.\n(٨) لم أجده.","vol":"10","page":57},{"text":"قال: حدثني حفص بن عبيد الله (١) عن أبان بن أبي عياش (٢) عن أنس ابن مالك قال: جاءت امرأة سوداء، جريئة المنطق، ذات مِلح (٣)، إلى رسول الله - ﷺ - فقالت: بأبي وأمي أنت يا رسول الله، قل (٤) فينا خيرًا مرة واحدة، فإنه بلغني أنك تقول فينا كل شر. قال: \"أي شيء قلت لكُنَّ؟ \" قالت: سميتنا السفهاء. قال: \"الله سماكن السفهاء في كتابه\" قالت (٥):، وسميتنا النواقص. قال: \"وكفي نقصانًا بأن تدعن من كل شهر خمسة أيام لا تصلين فيه (٦) \"، قال: \"أما يكفي\n_________\n(١) حفص بن عبيد الله بن أنس بن مالك.\nروى عن: جده أنس، وأبي هريرة.\nوعنه: المثنى بن ربيعة، وابن إسحاق.\nقال أبو حاتم: لا يثبت له السماع إلا من جده، ووثقه ابن حبان. وقال الحافظ: صدوق.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٧٦، \"الكنى\" للدولابي ٢/ ٤٠، \"الثقات\" لابن حبان ٢/ ٩٧، \"تهذيب الكمال\" للمزي ٧/ ٢٥، \"تقريب التهذيب\" لابن حجر (١٤١١).\n(٢) أبو إسماعيل البصري، متروك.\n(٣) في هامش (ت): الملح: الشحم (مجمل)، وفي (م): فلج، وهو تباعد بين القدمين، أو بين الثنايا والرباعيات من الأسنان.\nانظر: \"لسان العرب\" لابن منظور (فلج).\nوأما مُلح فيراد به الشحم ويراد به الحسن والجمال من الملاحة.\nانظر: \"لسان العرب\" لابن منظور (ملح)، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٣٤٧، ويراد به الملح المعروف وهو الأصل فيه.\n(٤) في (ت): ما قلت.\n(٥) من (ت).\n(٦) في (م)، (ت): فيها.","vol":"10","page":58},{"text":"إحداكن إذا حملت كان لها كأجر المرابط في سبيل الله، فإذا وضعتْ كانت كالمتشحط بدمه في سبيل الله ﷿، فإذا أرضعت كان لها بكل جرعة كعتق رقبة من ولد إسماعيل، فإذا سهرت كان لها بكل سهرة تسهرها كعتق رقبة من ولد إسماعيل، وذلك للمؤمنات، الخاشعات، الصابرات، اللاتي لا يكفُرْن العشير\" قال: قالت السوداء: يا له فضلًا، لولا ما يتبعه من الشرط (١).\nوروى عاصم (٢)، عن مورق (٣) قال: مرت امرأة بعبد الله بن عمر، لها شارة وهيئة، فقال لها ابن عمر: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ﴾ (٤).\nوقال معاوية بن قرة: عودوا نساءكم: لا، فإنهن سفيهات، إن أطعت المرأة (٥) أهلكتك.\n_________\n(١) [١٠١١] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه الفضل بن الفضل، صدوق، وبقية مدلس، وقد عنعن الحديث، والمثنى لم أجده، وأبان متروك.\nالتخريج:\nلم أجد من ذكره.\n(٢) ابن سليمان الأحول، ثقة.\n(٣) العجلي، أبو المعتمر البصري، ثقة.\n(٤) أخرج الأثر الطبري في \"جامع البيان\" ٤/ ٢٤٧.\n(٥) في (ت): امرأتك، والأثر أخرجه سعيد بن منصور في \"سننه\" ٣/ ١١٥١ (٥٦٢) وفيه: عودوا النساء بدون: لا.\nوتفسير السفهاء بأنهم النساء خاصة تفسير ضعيف.\nلأن العرب لا تجمع فعيلًا على فعلاء إلا في جمع الذكور، أو الذكور والإناث، أما إذا جمعوا للإناث فقط قالوا: فعائل، وفعيلات مثل غريبة، تجمع على غرائب، وغريبات، أما الغرباء فجمع غريب. =","vol":"10","page":59},{"text":"وقال آخرون: هم الأولاد [٢٢٨] وهي رواية عطية عن ابن عباس (١).\nقال الزهري، وأبو مالك، وابن زيد: يقول (٢): لا تعط ولدك السفيه مالك الذي هو قيامك بعد الله، فيفسده.\nوقال بعضهم: هم النساء والصبيان، قال الحسن: هي امرأتك السفيهة، وابنك السفيه (٣).\nقتادة: أمر الله بهذا المال أن يخزن، فيحسن خزانته، ولا يملكه المرأة السفيهة، ولا الغلام السفيه فيبذره (٤).\nقال الله ﷿: ﴿وَلَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾ (٥) عبيد (٦)، عن الضحاك: ولا تعطوا نساءكم، وأبناءكم أموالكم فيكونوا عليكم أربابًا.\n_________\n= وكم من النساء فاقت كثيرًا من الرجال عقلًا وتدبيرًا، فتخصيص السفه بالنساء خاصة ضعيف عربية ومعنى.\nانظر: \"المحرر الوجيز\" لابن عطية ٢/ ٩، \"جامع البيان\" للطبري ٤/ ٢٤٨.\n(١) أخرجها الطبري في \"جامع البيان\" ٤/ ٢٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٦٢، وعطية هو العوفي.\n(٢) سقط من (ت)، والأثر أخرجه الطبري في \"جامع البيان\" ٤/ ٢٤٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٤٥ وعبد الرزاق في \"تفسير القرآن العظيم\" ١/ ١٤٦، وانظر: \"زاد المسير\" لابن الجوزي ٢/ ١٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٤٦.\n(٥) البقرة: ١٨٨.\n(٦) في (ت): وروى عبيد، وهو: عبيد بن سليمان الباهلي، مولاهم لا بأس به.\nوالأثر ملفق من رواية عبيد، وجويبر عن الضحاك، كما في \"جامع البيان\" للطبري ٤/ ٢٤٥.","vol":"10","page":60},{"text":"ابن عباس: لا تعمد إلى مالك الذي خولك الله ﷿، وجعله لك معيشة فتعطيه امرأتك، وبنيك، فيكونوا هم الذين يقومون عليك، ثم تنظر إلى ما في أيديهم، ولكن أمسك مالك، وأصلحه، وكن أنت الذي تنفق عليهم في كسوتهم، ورزقهم، ومؤنتهم (١).\nالكلبي: إذا علم الرجل أن امرأته سفيهة مفسدة، وأن ولده سفيه مفسد فلا ينبغي له أن يسلط واحدًا منهما على ماله فيفسده (٢).\nوقال الشعبي: لا تعط المرأة مالها حتى تتزوج، وإن قرأت التوراة والإنجيل والقرآن (٣)، ولا تعط الغلام ماله حتى يحتلم.\nوقال سعيد بن جبير، وعكرمة: هو مال اليتيم (يكون عندك) (٤) يقول: لا تؤته إياه، وأنفق عليه حتى يبلغ.\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٦٤ من رواية علي بن أبي طلحة، والطبري في \"جامع البيان\" ٤/ ٢٤٩، والواحدي في \"الوسيط\" ٢/ ١١.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٦٤.\n(٣) في (م): الفرقان. وقول الشعبي ذكره الجصاص في \"أحكام القرآن\" ١/ ٤٨٧، عند قوله: ﴿فَإِنْ كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا﴾.\n(٤) ساقط من (م)، والأثر أخرجه الطبري في \"جامع البيان\" ٤/ ٢٤٨ عن سعيد.\nتنبيه: تحصل من أقوال أهل العلم في المراد بقوله السفهاء ثلاثة أقوال:\n- أنهم النساء، واليتامى، وهو قول سعيد بن جبير، والحسن، والسدي، والضحاك، ومجاهد، والحكم.\n- أنهم اليتامى خاصة، وهو قول سعيد والحسن أيضًا، وأبي مالك.\n- أنهم النساء خاصة، وهو يروى عن ابن عمر، وقول مجاهد، والحسن، والضحاك، وهذه الأقوال الثلاثة تروى عن ابن عباس أيضًا. =","vol":"10","page":61},{"text":"فإن قيل على هذا القول: كيف أضاف الأموال إلى الأولياء، فقال: ﴿أَمْوَالَكُمْ﴾ وهي أموال السفهاء؟ قيل: إنما أضاف إليهم؛ لأنها الجنس الذي جعله الله (١) أموالًا للناس، وهكذا قوله تعالى: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ (٢)، وقوله: ﴿فَاقْتُلُوا أَنْفُسَكُمْ﴾ (٣) ردها إلى الجنس.\nوقال محمد بن جرير (٤): إنما أضيفت إلى الولاة لأنهم قوامها، ومدبروها .. والسفيه الذي لا يجوز لوليه أن يؤتيه ماله هو المستحق للحجر بتضييعه ماله، وإفساده وسوء تدبيره.\n[١٠١٢] أخبرنا عبد الله بن حامد (٥)، ثنا محمد بن يعقوب (٦)، ثنا\n_________\n= والقول الرابع: أن المراد عموم السفهاء من صغير أو كبير، ذكر أو أنثى، وعلى هذا فالسفيه الذي نهى الله عن إعطائه المال هو المستحق للحجر بتضييعه ماله، وفساده، وإفساده، وسوء تدبيره ذلك. وهذا القول أشبه بظاهر الآية، وهو أولى الأقوال بالصواب.\nوقد رجحه الطبري في \"جامع البيان\" ٤/ ٢٤٧، وابن الجوزي في \"زاد المسير\" ٢/ ١٣، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٨ لأبي موسى الأشعري -وسيأتي- وارتضاه ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٣٥٠.\n(١) ساقطة من (م)، وانظر: \"معاني القرآن\" للزجاج ٢/ ١٣ - ١٤.\n(٢) التوبة: ١٢٨.\n(٣) البقرة: ٥٤.\n(٤) \"جامع البيان\" ٤/ ٢٤٧ - ٢٤٨.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) أبو العباس الأصم، ثقة.","vol":"10","page":62},{"text":"الحسن بن مكرم (١)، ثنا عثمان بن عمر (٢)، أخبرنا شعبة (٣).\n[١٠١٣] وأخبرنا شعيب بن محمد (٤)، ثنا مكي بن عبدان (٥)، ثنا أحمد بن الأزهر (٦)، ثنا روح بن عبادة (٧)، ثنا شعبة (٨)، عن فراس (٩)، عن الشعبي، عن أبي بردة (١٠)، عن أبي موسى الأشعري (١١) قال:\n_________\n(١) الحسن بن مكرم، أبو علي البغدادي البزاز، حدث عن عثمان بن عمر بن فارس، وابن الأزهر، ويزيد بن هارون، وغيرهم، وعنه: المحاملي، والأصم، وخلق، وثقه الخطيب، والذهبي، توفي سنة (٢٧٤ هـ).\n\"تاريخ بغداد\" للخطيب ٧/ ٤٣٢، \"سير أعلام النبلاء\" للذهبي ١٣/ ١٩٢.\n(٢) عثمان بن عمر بن فارس، أبو محمد البصري.\nروى عن: شعبة، وابن المبارك، وهشام بن حسان.\nوعنه: بندار، والحسن بن مكرم.\nوثقه ابن معين، وابن حبان، والحافظ، وأحمد، والذهبي، وقال أبو حاتم: صدوق، وكان يحيى بن سعيد لا يرضاه، توفي سنة (٢٠٩ هـ).\n\"التاريخ الكبير\" للبخاري ٦/ ٢٤٠، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٥٩، \"ميزان الاعتدال\" للذهبي ٣/ ٤٩.\n(٣) ساقطة من (ت)، وهو شعبة بن الحجاج العتكي، ثقة، حافظن متقن، كان الثوري يقول: هو أمير المؤمنين في الحديث.\n(٤) شعيب بن محمد بن شعيب البيهقي، مستور.\n(٥) مكي بن عبدان، ثقة.\n(٦) أحمد بن الأزهر، صدوق، وكتابه أثبت من حفظه.\n(٧) روح بن عبادة بن العلاء، أبو محمد البصري، ثقة.\n(٨) شعبة بن الحجاج: ثقة، حافظ، متقن.\n(٩) فراس بن يحيى الهمداني، أبو يحيى المكتب، صدوق، ربما وهم.\n(١٠) أبو بردة عامر -وقيل حارث- بن أبي موسى الأشعري، ثقة.\n(١١) أبو موسى، عبد الله بن قيس الأشعري، صحابي.","vol":"10","page":63},{"text":"ثلاثة يدعون الله فلا يستجيب لهم: رجل كانت تحته امرأة سيئة الخلق فلم يطلقها، ورجل كان له على رجل دين فلم يشهد عليه، ورجل أعطى سفيهًا ماله، وقد قال الله ﷿: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ﴾ (١).\n﴿وَلَا تُؤْتُوا السُّفَهَاءَ﴾ أي: الجهال (٢) بموضع الحق، ﴿أَمْوَالَكُمُ الَّتِي﴾ وقرأ الحسن والنخعي: (اللاتي)، وهما بمعنى واحد (٣)، وأنشد في ذلك (٤):\nمن اللواتي والتي واللاتي ... زعمن أني كبرت لداتي (٥)\n_________\n(١) [١٠١٢، ١٠١٣] الحكم على الإسناد:\nفي السند الأول شيخ المصنف لم يذكر بجرح أو تعديل، وفي السند الثاني:\nالبيهقي مستور.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٤/ ٢٤٦، والحاكم في \"المستدرك\" ٢/ ٣٣١،\nوقال: صحيح على شرط الشيخين، ولم يخرجاه لتوقيف أصحاب شعبة هذا الحديث على أبي موسى، والبيهقي في \"السنن الكبرى\" ١٠/ ١٤٦، وفي \"شعب الإيمان\" ٢٤٩/ ٦ (٨٠٤١) من طرق عن شعبة عن فراس عن أبي بردة عن أبي موسى، موقوفًا عليه.\n(٢) ساقطة من (ت).\n(٣) ذكر هذه القراءة ابن عطية في \"المحرر الوجيز\" ٢/ ١٠، وهي شاذة.\nانظر: \"القراءات الشاذة\" لعبد الفتاح القاضي (ص ٤٠).\n(٤) ساقطة من (ت).\n(٥) في (ت): كثرت لذاتي. وفي هامش (م): لداتي: أقران سنه، وذكره أبو عبيدة في \"مجاز القرآن\" ١/ ١١٩، وهو من الأبيات التي لا يعرف قائلها، وأنشده أبو عمرو =","vol":"10","page":64},{"text":"فجمع بين ثلاث لغات في بيت واحد. قال الفراء: العرب تقول (١) في [٢٢٩] جمع النساء: اللاتي أكثر مما يقولون التي، ويقولون في جمع الأموال، وسائر الأشياء: التي أكثر مما يقولوا اللاتي، وهما جائزان.\n﴿الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا﴾ قرأ ابن عمر: (قواما) بالواو، وفتح القاف كالدوام، وقرأ عيسى بن عمر: (قواما) بكسر القاف (٢)، على الأصل، لأن الأصل فيه الواو.\nوقال الكسائي: هما لغتان، ومعناهما واحد (٣)، وكان أبو حاتم يفرق بينهما، فيقول: القوام -بالكسر- الملاك، والقوام -بالفتح- امتداد القامة (٤).\nوقرأ الأعرج، ونافع (وابن عامر) (٥): (قيما) بكسر القاف (من غير ألف) (٦).\n_________\n= كما في \"لسان العرب\" ١٥/ ٢٣٩، وهو في \"الشعر والشعراء\" (ص ٣٦)، \"معاني القرآن\" للزجاج ٢/ ٢٨٢.\n(١) في (م): تقول العرب تقول، وما في الأصل موافق للنسخة المطبوعة من \"معاني القرآن\" للفراء ١/ ٢٥٧.\n(٢) هما قراءتان شاذتان.\nانظر: \"المحتسب\" لابن جني ١/ ١٨٢، \"البحر المحيط\" لأبي حيان ٣/ ١٧٨.\n(٣) قول الكسائي هذا ذكره أبو حيان في \"البحر المحيط\" ٣/ ١٨٧.\n(٤) انظر: \"الصحاح\" للجوهري ٥/ ٢٠١٧ (قوم)، أما قول أبي حاتم، فقد ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٢، وأبو حيان في \"البحر المحيط\" ٣/ ١٨٧.\n(٥) من (م)، (ت).\n(٦) من (م)، (ت).","vol":"10","page":65},{"text":"الباقون: ﴿قِيَامًا﴾ (١)، وأصله: قوام، فانقلبت الواو ياء، لانكسار ما قبلها مثل صيام، ونيام (٢).\nوهن جميعا ملاك الأمر، وما يقوم به الأمر، يقال: فلان قوام أهل بيته، وأراد هنا: قوام عيشكم الذي تعيشون به.\nوقال الضحاك: به يقام (٣) الحج، والجهاد، وأعمال البر، وبه فكاك الرقاب من النار.\nوقال بعضهم: معناه: أموالكم التي تقومون بها قيامًا.\n﴿وَارْزُقُوهُمْ﴾ أي: أطعموهم، ﴿وَاكْسُوهُمْ﴾ لمن يجب عليكم رزقه ويلزمكم نفقته، والرزق من الله عز جل: العطية غير محدودة، ومن العباد: الأجر (٤) الموظف لوقت محدود، يقال: رزق فلان عياله كذا وكذا، أي: أجرى عليهم، وإنما قال ﴿فِيهَا﴾ ولم يقل: منها؛ لأنه أراد: اجعلوا لهم فيها رزقًا، كأنه أوجب عليهم ذلك (٥).\n﴿وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا﴾ عِدَةً جميلة، وقال عطاء: قولوا لهم قولا معروفًا: إذا ربحت أعطيتك كذا، وإن غنمت من غزاتي جعلت لك\n_________\n(١) القراءاتان متواترتان، انظر: \"السبعة\" لابن مجاهد (ص ٢٢٦)، \"النشر في القراءات العشر\" ٢/ ٢٤٧.\n(٢) في (م): قيام.\n(٣) في (م): قوام، وفي \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٦٤، بمعنى هذا الأثر عن الضحاك، وذكره البغوي في \"معالم التنزيل\" ٢/ ١٦٤.\n(٤) في (م)، (ت): الإجراء.\n(٥) انظر: \"الوسيط\" للواحدي ٢/ ١٢، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٣٢.","vol":"10","page":66},{"text":"حظًّا (١).\nالضحاك: ردوا عليهم ردًّا جميلًا (٢).\nوقيل: هو الدعاء.\nوقال ابن زيد: إن كان ليس من ولدك، ولا ممن يجب عليك نفقته فقل له (٣) قولًا معروفًا، قل له (٤): (عافانا الله وإياك) (٥)، بارك الله فيك.\nوقال المفضل: قولًا لينًا تطيب به أنفسهم (٦).\nوكل ما سكنت إليه النفس، وأحبته من قول أو عمل فهو معروف، وما أنكرته، وكرهته، ونفرت منه فهو منكر (٧).\n_________\n(١) في (م): حقا، والأثر ذكره الواحدي في \"الوسيط\" ٢/ ١٢ بلا عزو، والبغوي في \"معالم التنزيل\" ٢/ ١٦٤.\n(٢) أثر الضحاك لم أجده.\n(٣) في (ت): لهم.\n(٤) ساقطة من (م).\n(٥) في (ت): عافاك الله.\nوأثر ابن زيد أخرجه الطبري في \"جامع البيان\" ٤/ ٢٥١.\n(٦) قول المفضل لم أجده، وهو أعم وأشمل؛ إذ يشمل الدعاء، والوعد الجميل، وقد رجح الطبري في \"جامع البيان\" ٤/ ٢٥١ ﵀ قول من فسر القول المعروف بالوعد الجميل.\nوظاهر الآية يشمل الأمرين، إذ لا مانع من الدعاء لهم، مع وعدهم عدة حسنة، تطييبًا لخاطرهم.\n(٧) لا بد أن يقيد ذلك بالشرع، فكم من عمل أحبته النفس وهو منكر ليس بمعروف، وكم من عمل نفرت منه النفس وهو معروف ليس بمنكر. فالضابط هو الشرع، وليس النفس التي لا تنضبط. انظر: كلام الطبري في قوله: ﴿وَتأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ﴾ [آل عمران: ١١٠] ٤/ ٤٥.","vol":"10","page":67},{"text":"<span data-type=\"title\" id=toc-866>٦ </span>- ﴿وَابْتَلُوا الْيَتَامَى﴾ الآية،\nنزلت في ثابت بن رفاعة (١)، وفي عمه، وذلك أن رفاعة توفي وترك ابنه ثابتًا، وهو صغير، فأتى عم ثابت إلى النبي - ﷺ - فقال: إن ابن أخي يتيم في حجري، فما يحل لي من ماله؟ ومتى أدفع إليه ماله؟ فأنزل الله ﷿: ﴿وَابْتَلُوا الْيَتَامَى﴾ (٢).\nأي: اختبروهم في عقولهم، وأديانهم، وحفظهم أموالهم (٣).\n﴿حَتَّى إِذَا بَلَغُوا النِّكَاحَ﴾ أي: مبلغ الرجال والنساء، ﴿فَإِنْ آنَسْتُمْ﴾: أبصرتم، قال الله ﷿: ﴿آنَسَ مِنْ جَانِبِ الطُّورِ نَارًا﴾ (٤)، قال الشاعر:\nآنستْ نبأةً وأفزعها القنَّاصُ ... عَصْرًا (٥) وقد دنا الإمساءُ\n(أي: عشيا) (٦) [٢٣٠].\n_________\n(١) ثابت بن رفاعة الأنصاري، ذكره ابن حجر في \"الإصابة\" ٢/ ٩، ولم يترجم له.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ١٤٧) بلا سند، وابن الجوزي في \"زاد المسير\" ٢/ ١٤، وذكره ابن حجر في \"الإصابة\" ٢/ ٩ في ترجمة ثابت، وعزاه لابن منده بإسناده، ثم قال: وهذا مرسل رجاله ثقات.\n(٣) وهكذا قال الجصاص في \"أحكام القرآن\" ٢/ ٣٥٦.\n(٤) القصص: ٢٩.\n(٥) من (م)، وفي باقي النسخ: قصرا.\n(٦) ما بين القوسين ساقط من (م)، (ت)، والبيت للحارث بن حلزة في معلقته ورقمه (١١)، انظر: \"شرح المعلقات العشر\" (ص ٣٧٤)، وقوله: نبأة: الصوت ليس بالشديد.","vol":"10","page":68},{"text":"وفي مصحف عبد الله: (فإن أحستم) (١)، بمعنى: أحسستم، فحذف إحدى السينين، كقوله سبحانه: ﴿فَظَلْتُمْ تَفَكَّهُونَ﴾.\nقال الشاعر:\nخلا أن العتاق من المطايا ... أحَسْنَ به فهن إليه شُوسُ (٢)\n﴿مِنْهُمْ رُشْدًا﴾ قراءة العامة بضم الراء، وجزم الشين، وقرأ السلمي، وعيسى: (رَشَدا) بفتح الراء والشين، وهما لغتان (٣).\nقال المفسرون: يعني عقلًا وصلاحًا في الدين، وحفظًا للمال وعلمًا بما يصلحه.\nوقال سعيد بن جبير، ومجاهد، والشعبي: إن الرجل ليأخذ بلحيته، وما بلغ رشده، فلا تدفع إلى اليتيم ماله، وإن كان شيخًا، حتى تؤنس منه رشده (٤).\n_________\n(١) ذكر ذلك الطبري في \"جامع البيان\" ٤/ ٢٥٢، الفراء في \"معاني القرآن\" ١/ ٢٥٧، وعبد الله هو ابن مسعود ﵁.\n(٢) البيت لأبي زبيد الطائي، وهو في \"ديوانه\" (ص ٩٦).\nوذكره السمين الحلبي في \"الدر المصون\" ٣/ ٢٠٧، ٣/ ٥٨٤، وفي الأخير: حَسِيْنَ.\nوهناك قراءة ثالثة بضم الراء والشين، والمتواترة هي الأولى بضم الراء وسكون الشين فقط.\n(٣) انظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٦٩.\n(٤) ركب المصنف هنا من أقوال المذكورين نصًا واحدًا، وانظر: قول مجاهد والشعبي في \"سنن سعيد بن منصور\" ٣/ ١١٥٢، و\"جامع البيان\" للطبري ٤/ ٢٥٣.","vol":"10","page":69},{"text":"وقال الضحاك: لا يعطى اليتيم ماله (١)، وإن بلغ مائة سنة حتى يعلم منه إصلاح لماله.\nذكر حكم الآية، وبالله التوفيق (٢)\nاعلم أن الله ﷾ علق زوال الحَجْر عن (٣) الصغير (٤)، وجواز دفع ماله إليه بشيئين: البلوغ، والرشد، بعد أن أمر الأولياء بالابتلاء.\nومعنى الابتلاء على ما ذكره الفقهاء: هو أن الصغير لا يخلو من أحد أمرين إما أن يكون غلامًا، أو جارية فإن كان غلامًا رد النظر في نفقة الدار إليه شهرًا، وأعطاه شيئًا نزرًا يتصرف فيه ليعرف كيف تدبيره، وتصرفه فيه -وإن كان جارية رد إليها ما يرد إلى ربة البيت من تدبير بيتها، والنظر فيه، وفي الاستغزال (٥)، والاستقصاء على الغَزَّالات في دفع القطن، وأجرته واستيفاء الغزل وجودته، فإن رشدا، وإلا بقيا تحت الحجر حتى يؤنس رشدهما (٦).\nفأما البلوغ فإنه يكون بأحد خمسة أسباب (٧)، ثلاثة يشترك فيها\n_________\n(١) من (ت)، والأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٣٧.\n(٢) في (ت): ﴿فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ﴾ ذكر حكم الآية.\n(٣) في (م): على.\n(٤) في (ت): اليتيم.\n(٥) من الغزل وهو: ما تنسجه المرأة من القطن وغيره.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٤٩١ (غزل).\n(٦) انظر: نحو هذا الكلام في \"أحكام القرآن\" لابن العربي ١/ ٣٥٠، ومثله في \"معالم التنزيل\" البغوي ٢/ ١٦٥، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٣٤.\n(٧) في (م): أشياء.","vol":"10","page":70},{"text":"الرجال والنساء، واثنان يختص بهما النساء، فالتي يشترك فيها الرجال والنساء:\nالاحتلام: وهو: إنزال المني، فمتى أنزل واحد منهما فقد بلغ، سواء كان عن جماع، أو احتلام، أو غيرهما، والدليل على (١) ذلك قوله تعالى: ﴿وَإِذَا بَلَغَ الْأَطْفَالُ مِنْكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا﴾ (٢)، وقول النبي - ﷺ - لمعاذ حين بعثه إلى اليمن: \"خذ من كل حالم دينارا\" (٣).\nوالسن: واختلف العلماء فيه، فقال الشافعي، وأبو يوسف، ومحمد: إذا استكمل الصبي خمس عشرة سنة، حكمنا ببلوغه (٤).\nوقال أبو حنيفة: إن كان جارية فبلوغها بسبع عشرة سنة، وعنه في الغلام روايتان: أحدهما: تسع عشرة سنة، وهي الأشهر، وعليه النظر، وروى اللؤلؤي عنه: ثماني عشرة سنة (٥).\n_________\n(١) في (م): عليه.\n(٢) النور: ٥٩.\n(٣) جزء من حديث أخرجه أحمد في \"المسند\" ٥/ ٢٣٠ (٢٢٠١٣)، وأبو داود كتاب الزكاة، باب في زكاة السائمة (١٥٧٦)، والترمذي كتاب الزكاة، باب ما جاء في زكاة البقر (٦٢٣) وحسنه، والنسائي كتاب الزكاة، باب زكاة البقر ٥/ ٢٦، والدارقطني في \"السنن\" ٢/ ١٠٢، والحاكم في \"المستدرك\" ١/ ٥٥٥، وقال: صحيح على شرط الشيخين، ووافقه الذهبي، كلهم من طريق الأعمش عن أبي وائل عن مسروق عن معاذ به، وقد جاء الحديث موصولًا ومرسلًا وهو حديث صحيح ثابت.\nوانظر: \"التلخيص الحبير\" لابن حجر ٢/ ١٥٢.\n(٤) انظر: \"الأم\" للشافعي ٣/ ٢٢٠، \"شرح معاني الآثار\" للطحاوي ٣/ ٢١٨.\n(٥) انظر: في هذه المسألة: \"البناية في شرح الهداية\" للمرغيناني ١٠/ ١٢٥ - ١٢٨، \"المغني\" لابن قدامة ٦/ ٥٩٧ - ٥٩٨.","vol":"10","page":71},{"text":"وقال مالك وداود: لا يبلغ بالسن، ثم اختلفا، فقال داود: لا يبلغ ما لم يحتلم، ولو بلغ أربعين سنة (١).\nوقال مالك: بلوغه بأن يغلظ صوته، أو تنشق أرنبته (٢).\nوالدليل على أن حد البلوغ بالسن خمس عشرة سنة، حديث عبد الله بن عمر [٢٣١] قال: عرضت على رسول الله - ﷺ - عام (٣) أحد، وأنا ابن أربع عشرة سنة، فردني، ولم يرني بلغت، وعرضت عليه عام الخندق، وأنا ابن خمس عشرة سنة، فأجازني في المقاتلة.\nوالإنبات: هو أن ينبت للغلام أو الجارية الشعر الخشن حول الفرج.\nوللشافعي في الإنبات قولان: أحدهما: أنه بلوغ، والثاني: دلالة البلوغ (٤).\nوقال أبو حنيفة: لا يتعلق بالإنبات حكم، وليس هو ببلوغ، ولا\n_________\n(١) ذكره القرطبي عنهما في \"جامع البيان\" ٥/ ٣٥.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٣٥.\n(٣) في (ت): يوم.\nوالحديث أخرجه البخاري كتاب الشهادات، باب بلوغ الصبيان وشهادتهم (٢٦٦٤)، ومسلم كتاب الإمارة، باب بيان سن البلوغ (١٨٦٨)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٢١٧، وغيرهم.\n(٤) في (ت): أنه دلالة على، وفي (م): أنه دليل.\nوانظر: مذهب الشافعي في هذه المسألة في \"مغني المحتاج\" للخطيب الشربيني ٢/ ١٦٦ - ١٦٧، وهو قول مالك وأحمد، انظر: \"المغني\" لابن قدامة ٦/ ٥٩٧.","vol":"10","page":72},{"text":"دلالة عليه (١).\nوالدليل على أن البلوغ يتعلق بالإنبات ما روى عطية القرظي عن سعد بن معاذ أن النبي - ﷺ - حكَّمه في بني قريظة، قال: فكنت أكشف عنهم، فكل من أنبت قتلته، ومن لم ينبت جعلته في الذرية (٢)، فقال رسول الله - ﷺ -: \"لقد حكمت فيهم (٣) بحكم الله من فوق سبعة أرقعة\".\nقال عطية: فكنت فيمن لم ينبت فجعلني في الذرية (٤).\nوأما ما يختص به النساء: فالحيض، والحبل، يدل عليه ما روي عن النبي - ﷺ - أنه قال: \"لا يقبل الله صلاة حائض إلا بخمار\" (٥)،\n_________\n(١) في (ت): دلالة على البلوغ، وفي (م): دلالة بلوغ.\nوكون الإنبات لا يدل على البلوغ هو قول محمد بن الحسن أيضًا.\nانظر: \"شرح معاني الآثار\" للطحاوي ٣/ ٢١٨.\nولم يجعل أبو حنيفة الإنبات دليلًا على البلوغ؛ لأنه نبات شعر، فأشبه نبات شعر البدن.\nانظر: \"المغني\" لابن قدامة ٦/ ٥٩٧.\n(٢) في (م): الذراري.\n(٣) من (ت).\n(٤) حديث عطية أخرجه الإمام أحمد في \"المسند\" ٤/ ٣١٠ (١٨٧٧٦)، وأبو داود في كتاب الحدود، باب في الغلام يصيب الحد (٤٤٠٤)، والترمذي كتاب السير، باب ما جاء في النزول على الحكم (١٥٨٤) وقال: حسن صحيح، والعمل على هذا عند بعض أهل العلم، والنسائي كتاب قطع السارق، باب حد البلوغ وذكر السن الذي إذا بلغها الرجل والمرأة أقيم عليهما الحد ٨/ ٩٢، وابن ماجه كتاب الحدود، باب من لا يجب عليه الحد (٢٥٤١)، وهو كما قال الترمذي ﵀.\n(٥) أخرجه الإمام أحمد في \"المسند\" ٦/ ١٥٠ (٢٥١٦٧)، وأبو داود كتاب الصلاة، =","vol":"10","page":73},{"text":"فجعلها مكلفة بالحيض، فهذا القول في حد البلوغ.\nفأما الرشد، فاختلف الفقهاء فيه، فقال الشافعي: هو أن يكون صالحًا في دينه مصلحًا لماله (١)، والصلاح في الدين: أن يكون متجنبا (٢) للفواحش التي يفسق بها، وتسقط عدالته، كالزنا، واللواط، والقذف، وشرب الخمر، ونحوها.\nوإصلاح المال: ألا يضيعه، ولا يبذره، ولا يغبن في التصرف غبنًا فاحشًا.\nفالرشد شيئان: جواز الشهادة، وإصلاح المال، وهذا قول الحسن، وربيعة (٣)، ومالك (٤).\n_________\n= باب المرأة تصلي بغير خمار (٦٤١)، والترمذي أبواب الصلاة، باب ما جاء لا تقبل صلاة المرأة إلاَّ بخمار (٣٧٧)، وحسنه من طريق ابن سيرين عن صفية بنت الحارث عن عائشة به، ومن الطريق نفسه أخرجه البيهقي في \"السنن الكبرى\" ٢/ ٢٣٣، والحاكم في \"المستدرك\" ١/ ٣٨٠ وقال: صحيح على شرط مسلم، ووافقه الذهبي، وهو كما قالا، وتصدير المصنف له بقوله: روي. غير سديد، لأن هذه صيغة تمريض لا يصدر بها الحديث الصحيح.\n(١) انظر: معنى كلام الشافعي في \"الأم\" ٣/ ٢٢٠، وانظر: \"المنهاج\" للنووي مع \"شرحه\" للخطيب الشربيني ٢/ ١٦٨.\n(٢) في (ت): مجتنبا.\n(٣) انظر: قول الحسن في \"جامع البيان\" للطبري ٤/ ٢٥٢.\nوهو قول ابن عباس في رواية، وسعيد بن جبير.\nانظر: في \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٦٥ - ٨٦٦.\n(٤) ذكر ابن العربي في \"أحكام القرآن\" ١/ ٣٢٢ قول مالك في المسألة، وأنه يرى الرشد: إصلاح الدنيا، والمعرفة بوجوه أخذ المال والإعطاء، والحفظ له عن =","vol":"10","page":74},{"text":"وقال أبو حنيفة وأبو يوسف ومحمد: إذا بلغ عاقلًا مصلحًا لماله زال الحجر عنه بكل حال، سواء كان فاسدًا في دينه أو صالحًا فيه، فاعتبروا صلاح المال، ولم يعتبروا صلاح الدين (١).\nثم اختلفوا فيه إذا بلغ عاقلًا مفسدًا لماله، فقال أبو يوسف ومحمد: لا يزول الحجر عنه، ويكون تصرفه باطلًا إلا النكاح والعتق، ويبقى تحت الحجر أبدًا إلى أن يظهر (٢) رشده.\nوقال أبو حنيفة: إذا بلغ عاقلًا زال الحجر عنه، وإن كان مفسدًا لماله منع من تسليم ماله إليه حتى يبلغ خمسًا وعشرين سنة، فإذا بلغها سُلّم المال إليه بكل حال، سواء كان مفسدًا له، أو غير مفسد (٣).\nوقيل: هذا في مدة المنع من المال ينفذ تصرفه على الإطلاق، وإنما يمنع من تسليم المال إليه احتياطًا لماله، قال: ووجه تحديده بخمس وعشرين سنة أنه قد يحبل منه لاثنتي عشرة سنة، ثم يولد له لستة أشهر، ثم يحبل من ولده لاثنتي عشرة سنة، ثم يولد له لستة\n_________\n= التبذير، وهو يخالف ما نسبه إليه الثعلبي، حيث لم يشترط صلاح الدين.\nوانظر: \"المدونة الكبرى\" للإمام مالك ٤/ ٧٥.\n(١) انظر: مذهبهم هذا في \"المبسوط في القراءات العشر\" للسرخسي ٢٤/ ١٥٧ حيث قال: فالفاسق عند أصحابنا جميعًا ﵏ أهل للولاية على نفسه على العموم.\n(٢) سقط من (ت)، وانظر: قول أبي يوسف ومحمد وأبي حنيفة في \"المبسوط في القراءات العشر\" للسرخسي ٢٤/ ١٦١.\n(٣) انظر: \"أحكام القرآن\" للجصاص ١/ ٤٨٩ عند قوله تعالى: ﴿فَإِنْ كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا﴾ [البقرة: ٢٨٢].","vol":"10","page":75},{"text":"أشهر، فيصير جدًّا، وإنما (١) أستحي أن أحجر [٢٣٢] على من يصلح أن يكون جدًا.\nفإذا حصل البلوغ والرشد، دفع المال إليه سواء تزوج أو لم يتزوج.\nوقال مالك: إن كان صاحب المال جارية، وتبلغ رشيدة فالحجر باق عليها (٢)، وتمنع من مالها حتى تتزوج، فإذا تزوجت سُلم مالها إليها، ولا يجوز لها أن تتصرف في مالها بغير إذن زوجها حتى تكبر وتجرب، ثم حينئذ ينفذ تصرفها فيه بغير إذنه، ولا خلاف في الغلام (٣).\nوالذي يدل على فساد هذا المذهب ما روي: أن النبي - ﷺ - خطب يوم العيد ثم نزل، فذهب إلى النساء فوعظهن، وقال: \"تصدقن، ولو من حليكن\" فكن (٤) يتصدقن، وجعلت المرأة تلقي خرصها، وسخابها (٥).\n_________\n(١) من (م)، (ت).\nوقول أبي حنيفة هذا ذكره بمعناه: السرخسي في \"المبسوط في القراءات العشر\" ٢٤/ ١٦١ - ١٦٢، وابن العربي في \"أحكام القرآن\" ١/ ١٣٢، والبغوي في \"معالم التنزيل\" ٢/ ١٦٧.\n(٢) في (م): ويبلغ رشده ... عليه، وفي (ت): ولم تبلغ الرشد.\n(٣) قد رد على هذا القول الشافعي في \"الأم\" ٣/ ٢٢١.\n(٤) في (ت): فجعلن.\n(٥) أخرجه أحمد في \"المسند\" ١/ ٣٤٠ (٣١٥٣)، والبخاري كتاب العيدين، باب الخطبة بعد العيد (٩٦٤)، ومسلم كتاب العيدين (٨٨٤)، وابن خزيمة في \"صحيحه\" ٢/ ٣٤٥ (١٤٣٦)، وغيرهم من طريق سعيد بن جبير عن ابن عباس.\nوفي الباب عن جابر، وابن مسعود وغيرهما. =","vol":"10","page":76},{"text":"فأمرهن ﵇ بالصدقة، وقبلها منهن، ولم يفصل بين متزوجة، وغير متزوجة، ولا بين من تصدقت بإذن زوجها أو بغير إذنه، فهذا القول في الحجر على الصغير، وبيان حكم (١) قوله ﷿: ﴿وَابْتَلُوا الْيَتَامَى﴾.\nفأما حكم قوله: ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ﴾ الآية (٢)، في الحجر على السفيه، فاختلف الفقهاء فيه.\nفقال أبو حنيفة، وزفر: لا حجر على حر (٣)، بالغ عاقل، بوجه، ولو كان أفسق الناس، وأشدهم تبذيرًا (٤)، وهو مذهب النخعي.\nواحتجوا في ذلك بما روى قتادة عن أنس أن حبان بن منقذ، كان يخدع في البيع، فأتى أهله النبي - ﷺ - فقالوا: إن حبان بن منقذ يعقد، وفي عقدته ضعف، فاحجر عليه، فاستدعاه النبي - ﷺ - فقال له: \"لا تبع\"، فقال: لا أصبر، فقال له: \"فإذا بايعت فقل: لا خلابة،\n_________\n= والسخاب: جمع سَخَب، وهو: خيط ينظم فيه خرز، ويلبسه الصبيان والجواري، وليس فيها من اللؤلؤ والجوهر شيء.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٤٩.\n(١) ساقطة من (ت).\n(٢) بعدها في (م)، (ت): والكلام في.\n(٣) سقط من (ت).\n(٤) ذكر هذا القول الشافعي في \"الأم\" ٣/ ٢٢٤، ولم ينسبه.\nوانظر: \"المبسوط في القراءات العشر\" للسرخسي ٢٤/ ١٦١، \"الهداية\" مع \"فتح القدير\" لابن الهمام ٩/ ٢٦٥.","vol":"10","page":77},{"text":"ولك الخيار ثلاثًا\" (١).\nفلما سأله القوم الحجر عليه لما كان في تصرفه من الغبن، ولم يفعل ﵇ ثبت أن الحجر لا يجوز.\nوقال الشافعي ﵁ (٢): إن كان مفسدًا لماله، ودينه أو كان مفسدًا لماله دون دينه حجر عليه.\nوإن كان مفسدًا لدينه مصلحًا لماله فعلي وجهين:\nأحدهما: يحجر عليه، وهو اختيار أبي العباس بن سريج.\nوالثاني: لا يحجر عليه، وهو اختيار أبي إسحاق المروزي (٣)، والأظهر من مذهب الشافعي (٤).\n_________\n(١) الحديث أخرجه البخاري كتاب البيوع، باب ما يكره من الخداع في البيع (٢١١٧)، ومسلم كتاب البيوع، باب من يخدع في البيع (١٥٣٣)، وأحمد في \"المسند\" ٢/ ٤٤ (٥٠٣٦)، والبيهقي في \"السنن الكبرى\" ٥/ ٢٧٣ من طرق عن عبد الله بن دينار عن ابن عمر.\nوأخرجه أحمد في \"المسند\" ٣/ ٢١٧ (١٣٢٧٦)، والبيهقي في \"السنن الكبرى\" ٦/ ٦٢ عن أنس بن مالك، بمثل اللفظ الذي ساقه المصنف.\n(٢) بعدها في (ت): فيه قولان أحدهما.\n(٣) إبراهيم بن أحمد، أبو إسحاق، الإمام الكبير، شيخ الشافعية في وقته، أكبر تلامذة ابن سريج، لخص المذهب وشرحه، وانتهت إليه رئاسته. توفي ﵀ بمصر سنة (٣٤٠ هـ)، والمروزي نسبة إلى مرو.\nانظر: \"تاريخ بغداد\" للخطيب ٦/ ١١، \"سير أعلام النبلاء\" للذهبي ١٥/ ٤٢٩، \"الأنساب\" للسمعاني ٥/ ٢٦٥.\n(٤) انظر: \"شرح المنهاج\" للخطيب الشربيني ٢/ ١٧٠.","vol":"10","page":78},{"text":"وهذا الذي ذكرنا من الحجر على السفيه قول عثمان وعلى والزبير وعائشة وابن عباس وعبد الله بن جعفر، ومن التابعين شريح، وبه قال من الفقهاء مالك، وأهل المدينة، والأوزاعي، وأهل الشام، وأبو يوسف، ومحمد، وأحمد (بن حنبل) (١)، وإسحاق (٢)، وأبو ثور.\nوادعى أصحابنا الإجماع في هذه المسألة، لما روى هشام بن عروة، عن أبيه أن عبد الله بن جعفر ابتاع أرضًا سبخة (٣) بستين ألف درهم، فغبن فيها فأراد على أن يحجر عليه، فأتى ابن جعفر إلى الزبير، فقال: إني اشتريت كذا، وإن عليًا يريد أن يأتي أمير المؤمنين -يعني عثمان- فيسأله [٢٣٣] أن يحجر عليه (٤)، فقال الزبير: أنا شريكك في البيع.\nفأتى على عثمان فقال: إن ابن جعفر اشترى كذا، وكذا، فاحجر عليه. فقال الزبير: أنا شريكه في البيع، فقال عثمان: كيف أحجر على رجل في بيع شريكه فيه الزبير؟ (٥).\n_________\n(١) من (ت).\n(٢) هو ابن راهويه.\n(٣) الأرض السبخة هي: التي تعلوها الملوحة، ولا تكاد تنبت إلا بعض الشجر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٣٣.\n(٤) في (م)، (ت): على. وهو الصواب.\n(٥) في (م): على رجل شريكه الزبير.\nوالقصة أخرجها الشافعي، كما في \"الأم\" ٣/ ٢٢٥ من طريق أبي يوسف عن هشام عن أبيه، والدارقطني في \"السنن\" ٤/ ٢٣١ (٩٦)، والخطيب في \"تاريخ بغداد\" ١٤/ ٢٤٢. =","vol":"10","page":79},{"text":"فثبت من هذه القصة إجماع الصحابة على جواز الحجر؛ لأن عبد الله بن جعفر خاف من الحجر، والزبير احتال له فيما يمنعه منه، وعلي سأل ذلك (١) عثمان، وعثمان اعتذر إليه في الامتناع منه.\n﴿فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ وَلَا تَأْكُلُوهَا﴾ يا معشر الأولياء والأوصياء، ﴿إِسْرَافًا﴾ بغير حقها.\nوالإسراف: مجاوزة الحد، والإفراط، والخطأ، ووضع الشيء في غير موضعه، يقال: مررت بكم فسرفتكم، أي: سهوت عنكم، وأخطأتكم (٢)، قال جرير:\n_________\n= وأبو يوسف -صاحب أبي حنيفة- صحح روايته ابن معين، ووثقه النسائي، وقال أبو حاتم: يكتب حديثه. وقال ابن عدي: إذا روى عنه ثقة، وروى هو عن ثقة فلا بأس به. وقال البخاري: تركوه. وقال الفلاس: صدوق، كثير الغلط.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ٤٤٧.\nوقال علي بن المديني: ما أخذ على أبي يوسف إلا حديثه في الحجر، وكان صدوقًا.\nانظر: \"سير أعلام النبلاء\" للذهبي ٨/ ٥٣٥.\nولم يتفرد به أبو يوسف، فقد أخرج البيهقي القصة في \"السنن الكبرى\" ٦/ ٦١ من طريق محمد بن القاسم الطلحي عن الزبير المديني عن هشام به.\nوأخرجها عبد الرزاق في \"المصنف\" ٨/ ٢٦٧ (١٥١٧٦) عن رجل سمع هشام بن عروة، مما يدل على أن للقصة أصلًا، ولذلك قواها الألباني في \"إرواء الغليل\" ٥/ ٢٧٣.\n(١) ساقطة من (م)، (ت).\n(٢) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٤٠٧) (سرف)، \"القاموس المحيط\" للفيروزآبادي (ص ١٠٥٨).","vol":"10","page":80},{"text":"أعطوا هنيدة يحدوها ثمانية ... ما في عطاياهم مَنٌّ ولا سرفُ (١)\nأي: خطأ، يعني أنهم يصيبون مواضع العطاء (٢).\n﴿وَبِدَارًا﴾: مبادرة، ﴿أَنْ يَكْبَرُوا﴾ (أن) في محل النصب، يعني: لا تبادروا كبرهم (٣)، ورشدهم حذرًا أن يبلغوا فيلزمكم تسليمها إليهم.\nثم بين ما يحل لهم من مالهم، فقال عز من قائل: ﴿وَمَنْ كَانَ غَنِيًّا﴾ عن مال (اليتيم) (٤) ﴿فَلْيَسْتَعْفِفْ﴾ عن مال اليتيم، فلا يرزأه (٥) لا قليلًا ولا كثيرًا.\nوالعفة: الامتناع عما لا يحل، ولا يجب فعله (٦)، قال الله ﷿: ﴿وَلْيَسْتَعْفِفِ الَّذِينَ لَا يَجِدُونَ نِكَاحًا﴾ (٧).\n﴿وَمَنْ كَانَ فَقِيرًا﴾ محتاجًا إلى مال اليتيم، وهو يحفظه ويتعهده ﴿فَلْيَأْكُلْ بِالْمَعْرُوفِ﴾.\n_________\n(١) البيت قاله في قصيدة مدح بها يزيد بن عبد الملك، وهو في \"ديوانه\" (ص ٣٨٩)، وذكره ابن منظور في \"لسان العرب\" ٩/ ١٤٩ (سرف).\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ٢٥٤.\n(٣) انظر: \"معاني القرآن\" للفراء ١/ ٢٥٧.\n(٤) ساقطة من (م).\n(٥) أي: لا يصيب من ماله، ولا ينقص منه.\nانظر: \"لسان العرب\" لابن منظور ١/ ١٨٥ (رزأ).\n(٦) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٥٧٣) (عف)، ونقله عن الثعلبي القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٤١، ولم ينسبه.\n(٧) النور: ٣٣.","vol":"10","page":81},{"text":"واختلف العلماء فيه، فقال بعضهم: المعروف: القرض، نظيره (١) قوله ﷿: ﴿إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ﴾ (٢) يعني: القرض، ومعنى الآية: يستقرض من مال اليتيم، فإذا أيسر قضاه، فإن مات ولم يقدر على قضائه فلا شيء عليه، وهذا قول سعيد بن جبير، وعبيدة السلماني، وأبي العالية، وأكثر الروايات (٣) عن ابن عباس.\nقال مجاهد: يستسلف منه، فيتجر فيه، فإذا أيسر أدى (٤).\n(ودليل هذا) (٥) التأويل:\n[١٠١٤] ما أخبرني الحسين بن محمد الثقفي (٦) (بقراءتي عليه في داري قال:) (٧)، أخبرنا أحمد بن إبراهيم بن شاذان (٨)، أخبرنا عمر بن\n_________\n(١) في (م)، (ت): ودليله.\n(٢) النساء: ١١٤.\n(٣) في (ت): الرواة، وأخرج قول سعيد: عبد الرزاق في \"تفسير القرآن\" ١/ ١٤٧، وقول عبيدة: أخرجه سعيد بن منصور في \"السنن\" ٣/ ١١٦٣ (٥٧٤).\nوأخرج الطبري في \"جامع البيان\" ٤/ ٢٥٥ - ٢٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٦٩، أقوالهم.\nوهو أيضًا قول الشعبي، وأبي وائل، والضحاك، والسدي، ومقاتل.\nانظر: \"زاد المسير\" لابن الجوزي ٢/ ١٦.\n(٤) أخرجه سعيد بن منصور في \"سننه\" ٣/ ١١٥٤ (٥٦٧)، والطبري في \"جامع البيان\" ٤/ ٢٥٧، بمعناه.\n(٥) في (م): والدليل على هذا.\n(٦) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٧) ما بين القوسين ساقط من (م).\n(٨) ثقة، ثبت، كثير الرواية للحديث.","vol":"10","page":82},{"text":"أحمد القطان (١)، ثنا محمد بن إسماعيل (٢)، ثنا وكيع (٣)، ثنا إسرائيل (٤) وسفيان (٥)، عن أبي إسحاق (٦)، عن حارثة بن مضرب (٧) قال: قال عمر بن الخطاب ﵁: ألا إني أنزلت نفسي من مال (٨) إلله ﷿ منزلة مال اليتيم، إن استغنيت استعففت، وإن افتقرت أكلت بالمعروف، فإذا أيسرت قضيت (٩).\n_________\n(١) ثقة.\n(٢) صدوق.\n(٣) ابن الجراح الرؤاسي: ثقة، حافظ، عابد.\n(٤) إسرائيل هو ابن يونس بن أبي إسحاق السبيعي، ثقة.\n(٥) الثوري: إمام الحفاظ، وأمير المؤمنين في الحديث.\n(٦) أبو إسحاق هو عمرو بن عبد الله السبيعي، ثقة مكثر، اختلط بأخرة.\n(٧) حارثة بن مضرَّب -بتشديد الراء مع كسرها- العبدي الكوفي.\nروى عن: عمر، وسلمان، وخباب. وعنه السبيعي، ثقة.\nقال الحافظ: ثقة، غلط من نقل عن ابن المديني أنه تركه. توفي قبل سنة (٨٠ هـ). انظر: \"معرفة الثقات\" للعجلي (ص ٨)، \"الثقات\" لابن حبان ٢/ ٧٧، \"تهذيب الكمال\"للمزي ٥/ ٣١٧، \"ميزان الاعتدال\" للذهبي ١/ ٤٤٦، \"تقريب التهذيب\" لابن حجر (١٠٦٣).\n(٨) ساقطة من (ت).\n(٩) [١٠١٤] الحكم على الإسناد:\nحسن لغيره؛ شيخ المصنف ومحمد بن إسماعيل صدوقان، وصح من طريق آخر كما سيأتي في التخريج.\nالثخريج:\nأخرجه الطبري في \"جامع البيان\" ٤/ ٢٥٥، وسعيد بن منصور ٤/ ١٥٣٨ (٧٨٨)، وابن سعد في \"الطبقات الكبرى\" ٣/ ٢٧٦، وابن أبي شيبة في \"المصنف\" ١٢/ ٣٢٩ (٣٣٤٥٨)، والبيهقي في \"السنن الكبرى\" ٤/ ٦ - ٥ من طرق عن أبي =","vol":"10","page":83},{"text":"وقال الشعبي: لا يأكله إلا أن يضطر إليه كما يضطر إلى الميتة (١).\nوقال آخرون: المعروف (٢) هو: أن يأكله من غير إسراف، ولا قضاء عليه فيما أكل.\nثم اختلفوا في كيفية هذا الأكل بالمعروف:\nفقال [٢٣٤] عطاء، وعكرمة، والسدي: يأكل بأطراف أصابعه، ولا يسرف في الأكل، ولا يكتسي منه (٣).\nوقال النخعي: لا يلبس الكتان، ولا الحلل، ولكن ما سد الجوعة، ووارى العورة (٤).\nوقال بعضهم: هو أن يأكل من ثمر نخيله، ولبن مواشيه بالمعروف، ولا قضاء عليه، فأما الذهب (والفضة فلا) (٥)، فإن أخذ\n_________\n= إسحاق به.\nوأخرجه ابن سعد في \"الطبقات الكبرى\" ٣/ ٢٧٦ عن الأعمش، عن أبي وائل، عن عمر. والطبري في \"جامع البيان\" ٤/ ٢٥٩ عن زيد بن أسلم، عن أبيه، عن عمر.\nوأخرجه البيهقي في \"السنن الكبرى\" ٦/ ٣٥٤ عن قتادة، عن أبي مجلز، عن عمر.\n(١) تكملة الأثر: فإن أكل منه شيئًا قضاه، وهو في \"جامع البيان\" للطبري ٤/ ٢٥٦، وعند ابن أبي حاتم ٣/ ٨٧٠.\n(٢) ساقطة من (ت).\n(٣) هذا نص مركب من أقوالهم.\nانظر: \"جامع البيان\" للطبري ٤/ ٢٥٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٧٠.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٤٧، وسعيد بن منصور في \"سننه\" ٣/ ١١٥٥ (٥٦٨)، والطبري في \"جامع البيان\" ٤/ ٢٥٨.\n(٥) ساقطة من (ت).","vol":"10","page":84},{"text":"منه شيئًّا فلابد من أن يرد، وهذا قول الحسن، وجماعة (١).\nوقال قتادة: كان اليتيم يكون له الحائط (٢)، والنخل فيقوم وليه على صلاحه وسقيه، فيصيب من تمرته، ويكون له الماشية فيقوم وليه على صلاحها وعلاجها فيصيب من جزازها، ورسلها، وعوارضها (٣)، فأما رقاب المال وأصلها فليس له أن يستهلكها (٤).\nوقال الضحاك: المعروف: ركوب الدابة، وخدمة الخادم، وليس له أن يأكل من ماله شيئًا (٥).\n[١٠١٥] أخبرنا أبو صالح شعيب بن محمد (٦)، أنا مكي بن عبدان (٧)، أنا أحمد بن الأزهر (٨)، ثنا روح بن عبادة (٩)، ثنا زمعة\n_________\n(١) انظر: \"جامع البيان\" للطبري ٤/ ٢٥٩، \"زاد المسير\" لابن الجوزي ٢/ ١٦.\n(٢) الحائط: هو البستان من النخل إذا كان محوطًا بجدار.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٦٢.\n(٣) جزازها: من الجز، وهو ما يجز من صوف الشاة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٦٨، وقوله: رسلها: هو اللبن. وقوله: عوارضها جمع عارضة وهي: الشاة يكون فيها آفة، أو كسر فيذبحونها، مخافة أن تموت فلا ينتفعون بها، والعرب تعير بأكلها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢١١.\n(٤) يريد بقوله: رقاب المال وأصلها، أي: الأنعام، والنخيل.\nوالأثر أخرجه الطبري في، \"جامع البيان\" ٤/ ٢٥٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٥٩.\n(٦) مستور.\n(٧) ثقة.\n(٨) صدوق، وقد كان يحفظ فلما كبر تغير، وكان كتابه أثبت من حفظه.\n(٩) ثقة.","vol":"10","page":85},{"text":"ابن صالح (١)، عن ابن شهاب (٢)، عن القاسم (٣) بن محمد، ح. (٤)\n[١٠١٦] قال روح (٥): وحدثنا ابن جريج (٦) قال: أخبرني بكير بن عبد الله بن الأشج (٧)، عن القاسم بن محمد (٨) قال: حضرت ابن عباس فجاءه رجل، فقال: يا ابن عباس، إن لي أيتامًا، ولهم ماشية، فهل على جناح في رِسْلها، وما يحل لي منها؟\nفقال: إن كنت ترد نادتها (٩)، وتبغي ضالتها، وتهنأ جرباها (١٠)، وتلوط حوضها (١١)، وتفرط لها يوم وردها (١٢) فاشرب من فضل ألبانها\n_________\n(١) زمعة بن صالح الجندي اليماني، ضعيف.\n(٢) الزهري، متفق على جلالته وإتقانه.\n(٣) القاسم هو ابن محمد بن أبي بكر الصديق، ثقة.\n(٤) ساقطة من (م).\n(٥) ثقة.\n(٦) ثقة. فقيه، فاضل، كان يدلس ويرسل.\n(٧) بكير بن عبد الله بن الأشج القرشي، ثقة، ثبت.\n(٨) ثقة.\n(٩) أي: الشارد منها، ند البعير إذا شرد وذهب على وجهه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٣٥.\n(١٠) أي: تعالج جرب الإبل بالقطران، يقال: هنأت البعير أهنؤه، إذا طليته بالقطران.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٧٧.\n(١١) أي: تطينه وتصلحه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٧٧.\n(١٢) أي: تسبقها وقت مجيئها للشرب فتهيئ لها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٣٤.","vol":"10","page":86},{"text":"عنهم، غير مضر بأولادها، ولا ناهك في الحلب (١) (٢).\nوقال بعضهم: المعروف هو أن يأخذ من جميع مالها (٣) إذا كان يلي ذلك، بقدر قيامه وخدمته وعمله وأجرته، وإن أتى على جميع المال فلا قضاء عليه، وهذا طعمة من الله له، وبه قالت عائشة ﵂، وجماعة من العلماء (٤).\n_________\n(١) أي: غير مبالغ فيه بحيث لا يبقى في ضرعها لبن.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٣٧.\n(٢) [١٠١٥، ١٠١٦] الحكم على الإسناد:\nإسناد المصنف فيه زمعة بن صالح ضعيف، وقد تابعه ابن جريج عن بكير، عن القاسم، كما هو في الإسناد الثاني الذي ذكره المصنف، وتابعه أيضًا سفيان عن يحيي، عن القاسم، كما سيأتي في التخريج، وبذلك يرتقي الأثر إلى الصحة.\nالتخريج:\nأخرجه سعيد بن منصور في \"سننه\" ٣/ ١١٥٧ (٥٧١)، ومالك في \"الموطأ\" ٢/ ٩٣٤ (٣٣)، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٤٧، والثوري في \"تفسيره\" (ص ٩١)، والطبري في \"جامع البيان\" ٤/ ٢٥٨، والبيهقي في \"السنن الكبرى\" ٦/ ٢٨٤، من طريق يحيى بن سعيد عن القاسم به، وسنده صحيح.\n(٣) في (ت): مالهم.\n(٤) أخرج قول عائشة: البخاري كتاب التفسير، باب ﴿وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ﴾ (٤٥٧٥)، ومسلم كتاب التفسير (٣٠١٩)، والطبري في \"جامع البيان\" ٤/ ٢٦٠، وممن قال بقولها: الحسن، والنخعي، وابن زيد.\nانظر أقوالهم في \"جامع البيان\" للطبري ٤/ ٢٥٩ - ٢٦٠، وقد رجح الطبري ﵀ تفسير المعروف بأنه أكل مال اليتيم عند الضرورة والحاجة إليه على وجه الاستقراض منه، فأما على غير ذلك الوجه فغير جائز أكله، ورد على من خالفه.","vol":"10","page":87},{"text":"قال محمد بن كعب القرظي: من كان غنيًا فليستعفف عن مال اليتيم، ولا يأكل منه شيئًا، وأجره على الله، ومن كان فقيرًا فليأكل بالمعروف، يتقرم تقرُّم البهيمة، وينزل نفسه بمنزلة الأجير فيما لابد له منه (١).\nوالتقرُّم: الالتقاط من نبات الأرض وبقلها (٢).\nودليل هذا التأويل:\n[١٠١٧] ما أخبرني الحسين بن محمد بن عبد الله (٣)، ثنا محمد بن الحسن بن بشر (٤)، ثنا أبو بكر بن أبي الخصيب المصيصي (٥)، ثنا عبد الله بن محمد بن أسامة الحلبي (٦)، حدثنا أبي، ثنا معاوية بن هشام (٧)، ثنا سفيان (٨)، عن ابن أبي نجيح (٩)، عن الحسن\n_________\n(١) الأثر لم أجده.\n(٢) أصل التقرم: الأكل الضعيف، ومنه تقرَّم تقرُّم البهمة وقرمت البهمة، تقرِم قرْمًا وقرومًا وقرمانًا، وذلك في أول ما تأكل، وهو أدنى التناول.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٤٧٤ (قرم).\n(٣) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) ابن صقلاب، لم يُذكر بجرح أو تعديل.\n(٥) محمد بن أحمد بن المستنير بن أبي الخطيب، أبو بكر المصيصي: لم يذكر بجرح أو تعديل.\nوسقطت كلمة: المصيصي. من (م).\n(٦) ذكره ابن عساكر في \"تاريخ دمشق\" ٣٢/ ١٦٨، وسكت عنه، أما أبوه فلم أجده.\nوفي (م): ابن أبي أسامة الحلي.\n(٧) معاوية بن هشام هو أبو الحسن القصار، صدوق له أوهام.\n(٨) ابن عيينة، ثقة، حافظ، إلا أنه تغير حفظه بأخرة وكان ربما دلس لكن عن الثقات.\n(٩) عبد الله بن يسار الثقفي، ثقة، رُمي بالقدر، وربما دلس.","vol":"10","page":88},{"text":"العرني (١)، عن ابن عباس قال: جاء رجل إلى النبي - ﷺ - فقال: يا رسول الله، إن في حجري يتيمًا، أفأضربه؟ فقال: \"مما كنت ضاربًا منه ولدك\"، قال: يا رسول الله، أنأكل من ماله؟ قال: \"غير متأثِّل مالًا، ولا واق مالك بماله\" (٢).\n_________\n(١) الحسن بن عبد الله العرني البجلي. روى عن سعيد بن جبير، وعلقمة بن قيس، وأرسل عن ابن عباس.\nوعنه: سلمة بن كهيل، وأبو المعلى العطار.\nقال ابن معين: صدوق، وقال أبو زرعة: ثقة، وكذا قال الحافظ.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٥، \"تهذيب الكمال\" للمزي ٦/ ١٩٥، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٩٠، \"تقريب التهذيب\" لابن حجر (١٢٥٢).\nووقع في (م): العوفي وهو خطأ.\n(٢) [١٠١٧] الحكم على الإسناد:\nإسناده ضعيف، لأن العرني لم يدرك ابن عباس، وفي إسناد المصنف مجاهيل.\nالتخريج:\nأخرجه سعيد في \"سننه\" ٣/ ١١٥٩ (٥٧٢)، والبيهقي في \"السنن الكبرى\" ٦/ ٤، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٤٨، الطبري في \"جامع البيان\" ٤/ ٢٦٠، وابن أبي شيبة في \"المصنف\" ٧/ ٢٩٩ (٢١٦٧١)، وأبو عبيد في \"غريب الحديث\" ١/ ١٩١، من طرق عن عمرو بن دينار عن العرني مرسلًا.\nوللحديث شاهد من طريق عمرو بن شعيب عن أبيه، عن جده أن رجلا أتى النبي - ﷺ - فقال: إني فقير ليس لي شيء، ولي يتيم. فقال: \"كل من مال يتيمك غير مسرف، ولا مباذر، ولا متأثل\"، أخرجه النسائي كتاب الوصايا، ما للوصي من مال اليتيم إذا قام عليه ٦/ ٢٥٦، وأحمد في \"المسند\" ٢/ ١٨٦ (٦٧٤٧)، وأبو داود كتاب الوصايا، باب مخالطة اليتيم في الطعام (٢٨٧٢)، وابن ماجه كتاب الوصايا باب قوله: ﴿وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ﴾ (٢٧١٨)، والبيهقي في =","vol":"10","page":89},{"text":"وأصل المعروف هو: ما تيسر على الإنسان، وطابت نفسه به، قال الله تعالى: ﴿مَتَاعٌ بِالْمَعْرُوفِ﴾ (١).\n﴿فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا﴾ [٢٣٥] هذا أدب من الله تعالى ليعلم أن الولي قد أدى الأمانة فتنقطع عنه الظنة، وتزول عنه الخصومة، وليس بفريضة.\n﴿وَكَفَى بِاللَّهِ حَسِيبًا﴾ محاسبًا، ومكافيًا، ومجازيًا، وشاهدًا.\n\n<span data-type=\"title\" id=toc-867>٧ </span>- ﴿لِلرِّجَالِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ﴾ الآية،\nوذلك أن أوس بن ثابت الأنصاري توفي وترك امرأة يقال لها: أم كُجَّة (٢)، وثلاث بنات له منها، فقام رجلان، هما ابنا عم الميت، ووصياه واختلف في اسميهما، فقال الكلبي: قتادة وعَرْفطة (٣)، وقال غيره (٤): سويد وعرفجة فأخذا ماله، ولم يعطيا امرأته، ولا\n_________\n= \"السنن الكبرى\" ٦/ ٢٨٤. وقال ابن حجر في \"فتح الباري\" ٨/ ٢٤١: إسناده قوي، فهذا شاهد قوي لحديث ابن عباس، إلا أنه ليس فيه ذكر الضرب.\n(١) البقرة: ٢٤١.\n(٢) بضم الكاف وتشديد الجيم، لها صحبة، ذكرها ابن حجر في \"الإصابة\" ١٣/ ٢٧١، وذكر هذه القصة.\n(٣) في (ت): قتادة سويد. وهو غلط.\n(٤) في (ت): غيرهما.\nوجاءت الأسماء في \"تفسير الطبري\" وابن أبي حاتم مغايرة لما هنا، فعند الطبري أن الآية نزلت في أم كحلة -بالحاء المهملة- وبنت كحلة، وثعلبة، وأوس بن سويد.\nانظر \"جامع البيان\" للطبري: ٤/ ٢٦٢، وعند ابن أبي حاتم في \"تفسير القرآن =","vol":"10","page":90},{"text":"بناته شيئا، وكانوا في الجاهلية لا يورثون النساء، ولا الصغير، وإن كان ذكرًا، إنما كانوا يورثون الرجال الكبار، وكانوا يقولون: لا نعطي إلا من يقاتل على ظهور الخيل، وحاز الغنيمة قال: فجاءت أم كجة إلى رسول الله - ﷺ -، وهو في مسجد الفضيخ (١)، فقالت يا رسول الله: إن أوس بن ثابت مات، وترك علي بنات له ثلاثا، وأنا امرأته، وليس عندي (ما أنفق) (٢) عليهن، وقد ترك أبوهن مالًا حسنًا، وهو عند سويد وعرفجة، ولم يعطياني ولا بناته من المال شيئًا، وهن في حجري، ولا يطعمن ولا يسقين، لا يرفع بهن رأس. فدعاهما رسول الله - ﷺ -، فقالا: يا رسول الله، - ولدها لا يركب فرسًا، ولا يحمل كلًا، ولا ينكأ عدوًا (٣)، فقال رسول الله - ﷺ -:\n_________\n= العظيم\" ٣/ ٨٧٢ كذلك، إلا أنه قال: أم كلثوم وما أثبته موافق للنسخ، وكذا هو في \"الوسيط\" للواحدي ٢/ ١٤، و\"أسباب النزول\" له (ص ١٤٨)، وكذلك ذكره البغوي في \"معالم التنزيل\" ٢/ ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٤٦، وهو ما أثبته ابن حجر في \"الإصابة\" ١٣/ ٢٧١ في ترجمة أم كجة، والله أعلم بالصواب.\n(١) سمي كذلك؛ لأن النبي - ﷺ - شرب فيه فضيخ بسر، أخرجه ابن أبي شيبة في \"المصنف\" ٨/ ١٣٩ (٢٤٤٠٩)، وأبو يعلى في \"مسنده\" (٥٧٣٣)، وفي سنده عبد الله بن نافع، ضعيف.\n(٢) في (م): مال أنفقه.\n(٣) أي: لا يقدر على قتال العدو فيكثر فيهم الجراح والقتل.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١١٧.\nوالكل: العيال. أي: لا يقدر على السعي على العيال وتحمل أمرهم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٩٨.","vol":"10","page":91},{"text":"\"انصرفوا حتى انظر ما يحدث الله تعالى فيهن\" (١)، فانصرفوا، فأنزل الله ﷿: ﴿لِلرِّجَالِ﴾ (٢). يعني: للذكور من أولاد الميت وأقربائه ﴿نَصِيبٌ﴾: حظ وسهم ﴿مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ﴾ من الميراث، ﴿وَلِلنِّسَاءِ﴾ للإناث منهم، ﴿نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ﴾ حصة من الميراث، ﴿مِمَّا قَلَّ مِنْهُ﴾ أي: من المال، ﴿أَوْ كَثُرَ نَصِيبًا مَفْرُوضًا﴾: حظًا معلومًا واجبًا، (نظيره فيها) (٣): ﴿وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا﴾ (٤)، وهو نصب، لخروجه مخرج المصدر، كقول القائل: لك (على حق) (٥) حقًّا واجبًا، وعندي درهم هبة مقبوضة، قاله الفراء (٦).\nوقال أبو عبيدة: هو نصب على الخروج من الوصف (٧).\nالكسائي: على القطع (٨).\nالأخفش: جعل ذلك نصيبًا (٩).\n_________\n(١) في (م): لي.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٦٢ عن عكرمة، مختصرًا.\n(٣) في (ت): نظيرها.\n(٤) النساء: ١١٨.\n(٥) في (ت): عندي حقًا.\n(٦) \"معاني القرآن\" ١/ ٢٥٧.\n(٧) \"مجاز القرآن\" ١/ ١١٨.\n(٨) أي: على الوقف.\n(٩) \"معاني القرآن\" ١/ ٤٢٢ - ٤٣٣، بمعناه.\nوانظر: الأوجه في إعراب ﴿نَصِيبًا﴾ في \"الدر المصون\" ٣/ ٥٨٨ - ٥٨٩.","vol":"10","page":92},{"text":"فأثبت لهن في الميراث حقًا، ولم يبين كم هو؟\nفأرسل رسول الله - ﷺ - إلى سويد وعرفجة: \"لا تفرقا من مال أوس بن ثابت شيئًا، فإن الله سبحانه جعل لبناته نصيبا (مما ترك) (١)، ولم يبين كم هو؟ حتى انظر ما ينزل الله ﷿ فيهن\"، فأنزل الله تعالى: ﴿يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ﴾ إلى قوله: ﴿الْفَوْزُ الْعَظِيمُ﴾ [٢٣٦] فلما نزلت أرسل رسول الله - ﷺ - إلى سويد وعرفجة أن ادفعا إلى أم كجَّة الثُّمن مما ترك، وإلي بناته الثلثين، ولكما باقي المال.\n\n<span data-type=\"title\" id=toc-868>٨ </span>- ﴿وَإِذَا حَضَرَ الْقِسْمَةَ﴾\nيعني: قسمة المواريث، ﴿أُولُو الْقُرْبَى﴾ الذين لا يرثون ﴿وَالْيَتَامَى وَالْمَسَاكِينُ فَارْزُقُوهُمْ﴾ أي: فارضخوهم (٢) من المال قبل القسمة.\nواختلف العلماء في حكم هذه الآية:\nفقال قوم: هي منسوخة.\nقال سعيد بن المسيب، والضحاك، وأبو مالك: (كانت هذه) (٣) قبل آية الميراث، فلما نزلت آية الميراث (٤) جعلت المواريث لأهلها، ونسخت هذه الآية، وجعلت الوصية لذوي القرابة (٥)،\n_________\n(١) ساقط من (م).\n(٢) في (ت): فارضخوا لهم، ومعنى رضخ له، أي: أعطاه، والرضخة: العطية.\nانظر: \"لسان العرب\" لابن منظور ٣/ ١٦٥٨ (رضخ).\n(٣) في (م): كان هذا.\n(٤) في (م)، (ت): المواريث.\n(٥) في (م): القربى.","vol":"10","page":93},{"text":"الذين يحزنون ولا يرثون، ولليتامى والمساكين، وهذه رواية العوفي عن ابن عباس (١).\nوقال الآخرون: هي محكمة، وهو قول الأشعري (٢)، والنخعي، والشعبي، والزهري، ورواية عكرمة، ومقسم (٣) عن ابن عباس، قال مجاهد: هي واجبة على أهل الميراث ما طابت به أنفسهم (٤).\nقتادة (عن الحسن) (٥): ليست بمنسوخة، ولكن الناس شحوا، وبخلوا.\n_________\n(١) أخرج أقوالهم الطبري في \"جامع البيان\" ٤/ ٢٦٤ - ٢٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٧٥.\nوقوله: الذين يحزنون ولا يرثون، يعني: أنهم يحزنون حينما لا يرثون، مع أنهم من القرابة، أو أنهم في حال حياة مورثهم كانوا يحزنون لأتراحه، ويألمون لآلامه، مع أنهم لا يستفيدون منه شيئا بعد موته، أفاد ذلك شيخنا العلامة د. عويد المطرفي، بارك الله فيه، وفي علمه.\n(٢) أخرج أثره الطبري في \"جامع البيان\" ٤/ ٢٦٧.\n(٣) أخرج الطبري أقوالهم في \"جامع البيان\" ٤/ ٢٦٣ - ٢٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٦٣، وسعيد في \"سننه\" ٣/ ١١٦٨ (٥٧٧)، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٤٩.\n(٥) في (م)، (ت): والحسن، وهو خطأ،\nوانظر: \"جامع البيان\" للطبري ٤/ ٢٦٣، \"سنن سعيد بن منصور\" ٣/ ١١٧١ (٥٧٩ - ٥٨٠).\nوالقول الصواب في هذه المسألة أن الآية منسوخة بآية المواريث، والنبي - ﷺ - قال: \"لا وصية لوارث\".\nأخرجه ابن ماجه كتاب الوصايا، باب لا وصية لوارث (٢٧١٢)، والبيهقي في =","vol":"10","page":94},{"text":"وروى عبد الرزاق (١) عن معمر (٢) عن هشام بن عروة (٣): أن أباه أعطاه من ميراث مصعب (٤) حين قسم ماله (٥).\nقال الحسن، وقال التابعون: كانوا يعطون التابوت والأواني ورثة الثياب والمتاع والشيء الذي يستحيا من قسمته (٦).\nفإن كان بعض الورثة طفلًا فاختلفوا فيه، فقال ابن عباس والسدي، وغيرهما: إذا حضر القسمة هؤلاء، فإن كان الميت\n_________\n= \"السنن الكبرى\" ٦/ ٢٦٤ من طريق أبي أمامة.\nقال أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٣٢): فإلى هذا القول صارت السنة القائمة عن رسول الله - ﷺ -، وإليه انتهى قول العلماء، وإجماعهم في قديم الدهر وحديثه، أن الوصية للوارث منسوخة، لا تجوز، وكذلك أجمعوا على أنها جائزة للأقربين معًا إذا لم يكونوا من أهل الميراث.\nوذكر ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٣٦٠ أنه قول جمهور الفقهاء، والأئمة الأربعة، وأصحابهم. والله أعلم بالصواب.\n(١) ثقة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٢) معمر بن راشد: ثقة، ثبت، إلا أن في روايته عن هشام بن عروة شيئًا.\n(٣) ثقة، فقيه، ربما دلس.\n(٤) مصعب بن الزبير بن العوام، القرشي، أمير العراقيين، كان فارسًا شجاعًا يحسد على جماله وسماته، وكان يسمى: آنية النحل؛ من سخائه، قتل ﵀ سنة (٧٢ هـ) وليس له رواية.\nانظر: \"تاريخ بغداد\" للخطيب ١٣/ ١٠٥، \"سير أعلام النبلاء\" للذهبي ٤/ ١٤٠، \"البداية والنهاية\" لابن كثير ٨/ ٣١٧.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٤٩، وإسناده صحيح، رجاله كلهم ثقات، والطبري في \"جامع البيان\" ٤/ ٢٦٦ بالإسناد نفسه.\n(٦) هذا النص مركب من كلام الحسن، والعلاء بن بدر، وسعيد بن جبير.\nانظر: \"جامع البيان\" للطبري ٤/ ٢٦٧ - ٢٦٨.","vol":"10","page":95},{"text":"أوصى لهم بشيء أنفذت لهم وصيتهم، وإن كان الورثة كبارًا أرضخوا لهم، وإن كانوا (١) صغارًا اعتذروا إليهم.\nفيقول الوصي والولي: إني لا أملك هذا المال، إنما هو لهؤلاء الضعفاء الصغار الذين لا يعقلون ما عليهم من الحق، ولو كان لي من الميراث شيء لأعطيتكم، وإن يكبروا فسيعرفون حقكم (٢).\nهذا هو القول المعروف.\nقال سعيد بن جبير: هذه الآية مما يتهاون بها (٣) الناس، هما وليان: ولي يرث، وهو الذي يعطي ويكسي، وولي لا يرث، وهو الذي يقال له القول (٤) المعروف.\nوقال بعضهم: ذلك حق واجب في أموال الصغار والكبار، فإن كانوا كبارا تولوا عطاءهم، وإن كانوا صغارًا تولي إعطاء ذلك وليهم (٥).\nروى محمد بن سيرين: أن عبيدة السلماني قسم أموال أيتام، فأمر\n_________\n(١) من (م)، (ت) وفي الأصل: كانت.\n(٢) هذا النص أيضًا مركب من كلام ابن عباس، والسدي، وسعيد بن جبير.\nانظر: \"جامع البيان\" للطبري ٤/ ٢٦٧ - ٢٦٩، د.\nوهو مروي أيضًا عن مقاتل، والنخعي.\nانظر: \"تفسير ابن أبي حاتم\" ٣/ ٨٧٦.\n(٣) من (م) وفي الأصل، (ت): به، ولعل المثبت هو الأصوب كما في \"سنن سعيد بن منصور\" ٣/ ١١٦٦ (٥٧٦).\n(٤) من (ت)، وأخرج الأثر أيضًا: الطبري في \"جامع البيان\" ٤/ ٢٦٣.\n(٥) هذا كلام الطبري في \"جامع البيان\" ٤/ ٢٦٨.","vol":"10","page":96},{"text":"بشاة فذبحت، فصنع طعامًا لأهل هذه الآية، وقال: لولا هذه الآية لكان هذا من مالي (١).\nوروى قتادة عن يحيى بن يعمر قال: ثلاث آيات محكمات، مدنيات تركهن الناس، هذه الآية، وآية الاستئذان ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ﴾ (٢).\nوقوله: ﴿يَاأَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى﴾ (٣).\nوقال بعضهم: هذا على الندب والاستحباب، لا على الحتم والإيجاب، وهو أولى الأقاويل بالصواب (٤).\nوقال ابن زيد وغيره: هذا في الوصية لا (٥) في الميراث، كان الرجل إذا أوصى قالوا: فلان يقسم ماله، فأمر أن يوصي بثلث ماله لمن سمى الله في هذه الآية.\n[١٠١٨] أخبرنا شعيب بن محمد (٦)، أخبرنا مكي بن عبدان (٧)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٦٨.\n(٢) النور: ٥٨.\n(٣) الحجرات: ١٣.\n(٤) سبق أن ذكرنا أن الذي عليه جمهور العلماء، والمحققون أن الآية منسوخة بآيات المواريث فلا وصية لوارث.\n(٥) في (م)، (ت): لأن، وما في الأصل هو الصواب، وهو موافق لما في \"جامع البيان\" للطبري ٤/ ٢٦٥.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) المحدث، الثقة، المتقن.","vol":"10","page":97},{"text":"أخبرنا أحمد بن الأزهر (١)، أنا روح (٢)، ثنا ابن جريج (٣) قال: أخبرني ابن أبي مليكة (٤) أن أسماء بنت عبد الرحمن بن أبي بكر (٥)، والقاسم ابن محمد بن أبي بكر أخبراه: أن عبد الله بن عبد الرحمن بن أبي بكر قسم ميراث أبيه عبد الرحمن، وعائشة حية، قالا: فلم يترك في الدار مسكينًا، ولا ذا قرابة إلا أعطاهم من مال أبيه، وتلا هذه الآية: ﴿وَإِذَا حَضَرَ الْقِسْمَةَ﴾، قال القاسم: فذكرت ذلك لابن عباس فقال: ما أصاب، ليس ذلك، إنما ذلك في الوصية. ﴿وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا﴾ (٦).\n* * *\n_________\n(١) صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٢) ثقة، فاضل له تصانيف.\n(٣) ثقة، فقيه، فاضل، كان يدلس ويرسل.\n(٤) عبد الله بن عبيد الله بن أبي مُليكة التيمي القرشي، ثقة، ثبت.\n(٥) أسماء بنت عبد الرحمن بن أبي بكر الصديق، روى عنها ابن أبي مليكة، ذكرها ابن حبان في \"الثقات\"، وقال الحافظ: مقبولة.\nانظر: \"الثقات\" لابن حبان ٤/ ٦٣، \"تقريب التهذيب\" لابن حجر (٨٥٣٠)، وفي \"تحرير التقريب\" ٤/ ٤٠٣: بل مجهولة، تفرد عنها بالرواية ابن أبي مليكة. وهذا أقرب.\n(٦) [١٠١٨] الحكم على الإسناد:\nإسناده صحيح، وهو وإن كانت أسماء مجهولة، إلا أن ابن أبي مليكة لم يروه عنها فقط، بل رواه عن القاسم أيضًا، وهو ثقة.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٤/ ٢٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٧٥، والبيهقي في \"السنن الكبرى\" ٦/ ٢٦٧ من طريق روح عن ابن جريج به.","vol":"10","page":98},{"text":"<span data-type=\"title\" id=toc-869>٩ </span>- ﴿وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا (٩)﴾ (١)\nقال أكثر المفسرين: هذا في الرجل يحضره الموت، فيقول من بحضرته عند وصيته: انظر لنفسك، فإن أولادك وورثتك لا يغنون عنك شيئًا، قدم لنفسك: أعتق، وتصدق، وأعط فلانًا كذا، وفلانًا كذا (٢)، حتى يأتي على عامة ماله، أو يستغرقه، ولا يبقى لورثته شيء، فنهاهم الله ﷿ عن ذلك، وأمرهم أن يأمروه أن يبقي لولده، ولا يزيد في وصيته على الثلث، ولا يجحف لورثته، كما لو كان هذا القائل هذا الموصي، لسره أن يحثه من يحضره (٣) على حفظ ماله لولده، وألا يدعهم عالة مع ضعفهم وعجزهم عن التصرف والحيلة.\nوقال مقسم والحضرمي: هو الرجل يحضره الموت، فيقول له من يحضره: أتق الله، وأمسك عليك (٤) مالك، فليس أحد أحق بمالك من أولادك، وينهاه عن الوصية لأقربائه ولليتامى والمساكين والفقراء (٥)،\n_________\n(١) في (م): ضعافًا، فأمال حمزة الضاد مع العين خافوا. ولا توجد هذه الزيادة في النسختين الأخريين.\n(٢) في (ت): فيقولون: أعط فلانًا كذا، وفي (م): أعط وتصدق.\n(٣) في (ت): بحضرته.\n(٤) ساقطة من (م)، وفي (ت): عليهم.\n(٥) ساقطة من الأصل.","vol":"10","page":99},{"text":"ولو كان هذا الموصي لسره أن يوصي لهم (١).\nوقال الكلبي: هذا الخطاب لولاة اليتامى، يقول: من كان في حجره يتيم فليحسن إليه، وليقل (٢)، وليفعل خيرًا، أو ليأت إليه ما يحب أن يفعل بذريته (٣) من بعده، وهي رواية عطية عن ابن عباس (٤).\nقال الشيباني (٥): كنا بالقسطنطينية (٦) أيام مسلمة (٧) بن عبد\n_________\n(١) يعني: لو كان هذا الناهي من أقرباء الموصي لسره أن يوصي له، وأثر مقسم والحضرمي عند الطبري في \"جامع البيان\" ٤/ ٢٧١.\n(٢) في (م): وليقم.\n(٣) في (م): بورثته.\n(٤) انظر: \"جامع البيان\" للطبري ٤/ ٢٧١ - ٢٧٢.\n(٥) كذا في النسخ بالشين المعجمة، والصواب بالسين المهملة، نسبة إلى سيبان، بطن من حمير.\nانظر: \"الأنساب\" للسمعاني ٣/ ٣٥٤.\nوهو يحى بن أبي عمرو السيباني، أبو زرعة الحمصي، ابن عم الأوزاعي، قال فيه أحمد: ثقة، مات ﵀ سنة ثمان وأربعين ومائة هـ.\nانظر: \"الأنساب\" للسمعاني ٣/ ٣٥٤، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٧٦، \"تهذيب التهذيب\" لابن حجر ١١/ ٢٢٨.\n(٦) القسطنطينة بإسقاط ياء النسبة، وإثباتها، اسمها اليوم استانبول، بلدة في تركيا، فتحها محمد الفاتح أحد خلفاء الدولة العثمانية.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٣٤٧.\n(٧) مسلمة بن عبد الملك بن مروان، أبو سعيد الأموي، قائد الجيوش إلى بلاد الروم، غزا القسطنطينية، كان شهمًا شجاعًا، له المواقف المشهورة مع الروم، وكان يلقب بالجرادة الصفراء توفي سنة (١٢١ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ٥/ ٢٤١، \"البداية والنهاية\" لابن كثير ٩/ ٣٢٩، \"تهذيب التهذيب\" لابن حجر ١٠/ ١٤٤.","vol":"10","page":100},{"text":"الملك، وفينا ابن محيريز، وابن الديلمي، وهانئ بن كلثوم (١)، قال: فجعلنا نتذاكر ما يكون في آخر الزمان، فضقت ذرعًا لما سمعت، فقلت لابن الديلمي: يا (أبا بسر) (٢)، على ودِّي أنه لا يولد لي ولد أبدًا قال: فضرب بيديه (٣) على منكبي، وقال: يا ابن أخي، لا تفعل، فإنه ليست من نسمة كتب الله لها أن تخرج من صلب رجل إلا وهي خارجة، شاء أو أبى، ألا أدلك على أمر إن أنت أدركته نجاك الله منه، وإن تركت ولدًا من بعدك (حفظهم الله فيك) (٤) قلت: بلي. فتلا هذه الآية: ﴿وَلْيَخْشَ﴾ إلى قوله: ﴿سَدِيدًا﴾ (٥). والسديد: العدل، والصواب من القول (٦).\n\n<span data-type=\"title\" id=toc-870>١٠ </span>- ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا﴾ الآية.\nقال مقاتل بن حيان: نزلت في رجل من غطفان، يقال له: مرثد بن\n_________\n(١) هاني بن كلثوم بن عبد الله الكناني الفلسطيني، كان عابدًا، ثقة، من أحسن الناس خلقًا، توفي فى رأس المائة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٠١، \"تهذيب التهذيب\" لابن حجر ١/ ٢١، \"تقريب التهذيب\" لابن حجر (٧٢٦٣).\n(٢) ساقطة من (م).\n(٣) في (م)، (ت): بيده.\n(٤) في (ت): حفظه الله، وفي (م): حفظهم الله.\n(٥) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٧٢، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٥١.\n(٦) انظر: \"جامع البيان\" للطبري ٤/ ٢٧٣، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٦٦.","vol":"10","page":101},{"text":"زيد، ولي مال ابن أخيه، وهو يتيم صغير، فأكله، فأنزل الله -﷿-: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا﴾ (١)، حرامًا (٢) بغير حق ﴿إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا﴾ أخبر عن مآله وآخر حاله، والعرب تقول للشيء الذي يؤدي إلى الشيء: هذا كذا (٣)، لما يؤدي إليه، مثل قولهم. هذا الموت، أي: يؤدي إليه (٤).\nوقال النبي -ﷺ- في الشارب من أواني الذهب والفضة: \"إنما يجرجر في بطنه نار جهنم\" (٥).\nوقال: \"البحر نار في نار\" (٦)، أي: عاقبتها كذلك، وذكر البطون\n_________\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ١٤٨) بلا سند، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٥٣.\n(٢) بعدها في (ت): حرما أكله.\n(٣) في (ت): هذا كذا، أي يؤدي إليه مثل قولهم، وفي (م): كما تقول لما.\n(٤) انظر: \"بحر العلوم\" للسمرقندي ١/ ٣٣٥، \"الوسيط\" للواحدي ٢/ ١٧.\n(٥) أخرجه مالك في \"الموطأ\" ٢/ ٩٢٤، والبخاري، كتاب الأشربة، باب آنية الفضة (٥٦٣٤)، ومسلم، كتاب اللباس الزينة، باب تحريم أواني الذهب والفضة في الشرب وغيره على الرجال والنساء (٢٠٦٥).\n(٦) في (ت): ويقال: البحر جر نار في نار. وهو خطأ.\nوالحديث أخرجه أبو داود كتاب الجهاد، باب في ركوب البحر في الغزو (٢٤٨٩)، والبيهقي في \"السنن الكبرى\" ٤/ ٣٣٤، من طريق بشر أبي عبد الله، عن بشير بن مسلم، عن ابن عمر مرفوعًا بلفظ: \"لا يركب البحر إلا حاج، أو معتمر، أو غاز في سبيل الله، فإن تحت البحر نارًا، وتحت النار بحرًا\"، وهو حديث ضعيف؛ لجهالة بشر، وبشير.\nقال ابن حجر في \"تقريب التهذيب\" عنهما: مجهولان (٧٠٩) (٧٢١)، وأعله =","vol":"10","page":102},{"text":"تأكيد (١)، كما يقال: نظرت بعيني، وقلت بلساني، وأخذت بيدي، ومشيت برجلي.\n﴿وَسَيَصْلَوْنَ سَعِيرًا﴾: وقودًا، قراءة العامة بفتح الياء، أي: يدخلونها. تصديقها: ﴿إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (١٦٣)﴾ (٢)، وقوله: ﴿لَا يَصْلَاهَا إِلَّا الْأَشْقَى (١٥)﴾ (٣).\nوقرأ أبو رجاء، والحسن، وابن عامر، وعاصم، وأبو جعفر بضم الياء، أي: يدخلون النار، ويحرقون (٤)، نظيره قوله -﷿-: ﴿سَأُصْلِيهِ سَقَرَ (٢٦)﴾ (٥)، ﴿فَسَوْفَ نُصْلِيهِ نَارًا﴾ (٦).\nوقرأ حميد بن قيس: (وَسَيُصَلَّوْنَ سَعِيرًا) بضم الياء، وتشديد اللام (٧)، من التصلية لكثرة الفعل، أي: مرة بعد مرة، دليله قوله\n_________\n= المنذري في \"مختصر سنن أبي داود\" ٣/ ٣٥٩ بالاضطراب، وذكر تضعيف البخاري، والخطابي للحديث.\n(١) انظر: \"معاني القرآن\" للأخفش ١/ ٤٣٥.\n(٢) الصافات: ١٦٣.\n(٣) الليل: ١٥.\nوهي قراءة أبي بكر شعبة عن عاصم.\n(٤) انظر: \"التيسير\" للداني (ص ٧٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٧، وانظر: في توجيه القراءتين: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٧٨.\n(٥) المدثر: ٢٦.\n(٦) النساء: . ٣٠.\n(٧) وهي قراءة شاذة: انظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٧١، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٥٣.","vol":"10","page":103},{"text":"-﷿-: ﴿ثُمَّ الْجَحِيمَ صَلُّوهُ (٣١)﴾ (١)، وكلٌ صواب، يقال: صليت الشيء: إذا شويته، وفي الحديث: \"أتي بشاة مصلية\" (٢). وأصليته: ألقيته في النار، وصلَّيته مرة بعد مرة، وصليت بكسر اللام دخلت النار، وتصليت استدفأت بالنار (٣)، قال الشاعر:\nوقد تصلَّيت حرَّ حربهم ... كما تصلَّى المقرور من قرسِ (٤)\nقال السدي: يبعث آكل مال اليتيم ظلمًا يوم القيامة ولهب النار ودخانه يخرج من فيه، وأذنيه وأنفه (٥)، وعينيه، يعرفه من رآه بآكل مال اليتيم.\nوقال النبي -ﷺ-: \"رأيت ليلة أسري بي قومًا لهم مشافر كمشافر الإبل، إحداهما قالصة (٦) على منخريه، والأخرى على بطنه،\n_________\n(١) الحاقة: ٣١.\n(٢) قطعة من حديث اليهودية التي سمت النبي -ﷺ-، وأصحابه عام خيبر، أخرجه البخاري في الجزية (٣١٦٩).\n(٣) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٤٩٠)، \"القاموس المحيط\" للفيروز آبادي (ص ١٦٨١).\n(٤) في (ت): القرس البرد، والبيت نسبه ابن منظور في \"لسان العرب\" ١٤/ ٤٦٧ (صلا) لأبي زبيد الطائي، وكذلك الجوهري في \"الصحاح\" ٦/ ٢٤٠٢ (صلا)، وهو في \"ديوانه\" (ص ١٠٦) (١٤)، والمقرور من أصابه القر، وهو البرد.\n(٥) ساقطة من (م)، وأخرج قول السدي: الطبري في \"جامع البيان\" ٤/ ٢٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٧٩.\n(٦) أي: مجتمعة، ومنضمة على أنفه، يقال: قلصت الدرع، وتقلصت، وأكثر ما =","vol":"10","page":104},{"text":"وخزنة النار يلقمونهم جمر جهنم، وصخرها، ثم تخرج من أسافلهم، فقلت: يا جبريل، من هؤلاء؟ قال: الذين يأكلون أموال اليتامى ظلمًا\" (١).\n\n<span data-type=\"title\" id=toc-871>١١ </span>- قوله -﷿-: ﴿يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ﴾ الآية.\n\nفصل في بساط (٢) الآية\nاعلم أن الوراثة كانت في الجاهلية بالرجولية والقوة، وكانوا يورثون الرجال دون النساء والأطفال (٣)، فأبطل الله -﷿- ذلك بقوله: ﴿لِلرِّجَالِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ﴾ الآية، وكانت الوراثة أيضًا في الجاهلية وبدء الإسلام بالمحالفة، قال الله -﷿-: ﴿وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ﴾ يعني: الحلفاء ﴿فَآتُوهُمْ نَصِيبَهُمْ﴾ (٤) فأعطوهم حظهم من [٢٣٩] الميراث، ثم صارت بعد بالهجرة (٥)، قال\n_________\n= يقال فيما يكون إلى فوق. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٠٠.\n(١) الحديث أخرجه الطبري في \"جامع البيان\" ٤/ ٢٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٧٩ (٤٨٨٤)، والواحدي في \"الوسيط\" ٢/ ١٦، والبيهقي في \"دلائل النبوة\" ٢/ ٣٩٠، كلهم من طريق أبي هارون العبدي، عن أبي سعيد الخدري به.\nوالحديث ضعيف جدًّا من أجل أبي هارون، وهو: عمارة بن جوين، متروك.\n(٢) أي: بسط شرحها، والبسط ضد الإيجاز.\n(٣) ساقطة من (م).\n(٤) النساء: ٣٣.\n(٥) انظر: \"جامع البيان\" للطبري ٥/ ٥١ - ٥٢.","vol":"10","page":105},{"text":"الله -﷿-: ﴿وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهَاجِرُوا﴾ (١) فنسخ هذا كله (٢)، وصارت الوراثة بوجهين: بالسبب، والنسب.\nفأما السبب: فهو النكاح والولاء، وأما النسب: فهو القرابة، قال الله -﷿-: ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ﴾ (٣)، وليس كل قريب يرث.\nوهذا علم عريض، لذلك قال رسول الله -ﷺ-: \"عليكم بعلم (٤) الفرائض، فإنه نصف العلم، وهو أول علم ينزع من أمتي\" (٥)، ولا يمكن معرفة ذلك إلا بمعرفة الورثة، والسهام، وقد أوردت فيه قولًا وجيزًا، جامعًا، كما يليق بشرط الكتاب، والله الموفق للصواب.\nاعلم أن الميت إذا مات فإنه يبدأ أولًا بتجهيزه، ثم بقضاء ديونه، ثم بإنفاذ وصاياه، فما فضل يقسم بين الورثة، والورثة على ثلاثة\n_________\n(١) الأنفال: ٧٢.\n(٢) انظر: \"الناسخ والمنسوخ\" لأبي عبيد (ص ٢٢٤).\n(٣) الأنفال: ٧٥.\n(٤) في (م): بتعلم، وسقطت من الأصل.\n(٥) أخرجه ابن ماجه كتاب الفرائض، باب الحث على تعليم الفرائض (٢٧١٩)، والدارقطني في \"السنن\" ٤/ ٦٧، والحاكم في \"المستدرك\" ٤/ ٣٦٩ وسكت عنه، والواحدي في \"الوسيط\" ٢/ ٢٣، والبيهقي في \"السنن الكبرى\" ٦/ ٢٠٩ من طريق حفص بن عمر عن أبي الزناد، عن الأعرج، عن أبي هريرة به، وهذا إسناد ضعيف من أجل حفص هذا، فإنه قد تفرد به، وليس بالقوي، قال البخاري عنه: منكر الحديث، وضعفه النسائي.\nوقال ابن حجر في \"تقريب التهذيب\" (١٤٢٦): ضعيف، وقال في \"التلخيص الحبير\" ٣/ ٧٩: متروك.","vol":"10","page":106},{"text":"أقسام:\nمنهم من يرث بالفرض، ومنهم من يرث بالتعصيب، ومنهم من يرث بهما جميعًا.\nفصاحب (الفرض من) (١) له سهم معلوم، ونصيب مقدر، مثل: البنات، والأخوات، والأمهات، والجدات، والأزواج، والزوجات.\nوصاحب التعصيب من يأخذ جميع المال عند عدم أصحاب الفروض، أو يأخذ الفاضل منهم، ويكون محرومًا إذا لم يَفْضُلُ من أصحاب السهام شيء، مثل: الأخ، والعم، ونحوهما.\nوالذي يرث بالوجهين هو: الأب مع الابنة، وبنت الابن، يأخذ نصيبه المقدر، وهو السدس، ثم يأخذ أيضًا ما فضل منهما.\nوجملة الورثة سبعة عشر، عشرة من الرجال: الابن، وابن الابن وإن سفل، والأب، وأب الأب وإن علا، والأخ، وابن الأخ، والعم، وابن العم، والزوج، ومولى العتاق.\nومن النساء سبع: البنت، وبنت الابن، والأم، والجدة، والأخت، والزوجة، ومولاة العِتاق.\nوالذين لا يسقطهم من الميراث أحد ستة: الأبوان، والولدان، والزوجان، والعلة في ذلك أنه ليس بينهم وبين الميت واسطة.\nوالذين لا يرثون بحال ستة: العبد، والمدبر، والمكاتب (٢)، وأم\n_________\n(١) في (م): الفروض.\n(٢) المدبَّر: من عَلَّق سيده عتقه بموته، لأنه يعتق بعدما يدبر سيده.\nوالمكاتب: من طلب العتق بمال يكاتب عليه سيده، فإذا أدى ما عليه عتق. =","vol":"10","page":107},{"text":"الولد، وقاتل العمد، وأهل الملتين.\nوالسهام المحدودة في كتاب الله -﷿- ستة: النصف، والربع، والثمن، والثلثان، والثلث، والسدس.\nفالنصف فرض خمسة: بنت الصلب، وبنت الابن -إذا لم يكن ابنة الصلب (١)، والأخت للأب والأم، والأخت للأب- إذا لم تكن الأخت للأب والأم -والزوج إذا لم يكن للميتة ولد (ولا ولد) (٢) ابن.\nوالربع فرض اثنين: الزوج -إذا كان للميتة ولد، أو ولد ابن- والزوجة، والزوجات -إذا لم يكن للميت ولد، ولا ولد ابن.\nوالثمن فرض واحدة: الزوجة، والزوجات إذا كان للميت ولد، أو ولد ابن.\nوالثلثان فرض كل اثنين فصاعدًا، ممن فرضه النصف (إلا الزوج) (٣).\nوالثلث فرض ثلاثة: الأم -إذا لم يكن للميت ولد [٢٤٠] ولا ولد ابن، ولا اثنان من الإخوة والأخوات، إلا في مسألتين، إحداهما: زوج، وأبوان، والأخرى: امرأة، وأبوان، فإن للأم فيهما ثلث ما\n_________\n= انظر: \"المطلع على أبواب المقنع\" للبعلي (ص ٣١٥ - ٣١٦)، \"التعريفات\" للجرجاني (ص ٢٦٥).\n(١) يعني: معها.\n(٢) في (م): أو ولد.\n(٣) من (ت).\nوتسمى: العمريتان، لأنها وقعت في خلافة عمر ﵁ فكان هو أول من قضى فيها.","vol":"10","page":108},{"text":"يبقى بعد نصيب الزوج، والزوجة، وهو ربع جميع المال، وهو في الحقيقة سدس جميع المال، وفرض الاثنين من ولد الأم، ذكورهم وإناثهم فيه سواء، وفرض الجد مع الإخوة والأخوات، إذا كانت المقاسمة شرًا له من الثلث.\nوالسدس فرض سبعة: بنت الابن مع ابنة الصلب، والأخت للأب مع الأخت للأب والأم، والواحد من ولد الأم، والأم إذا كان للميت ولد، أو ولد ابن، أو اثنان من الإخوة والأخوات، وفرض الجدة والجدات، وفرض الأب مع الولد وولد الابن، وفرض الجد مع الابن وابن الابن.\nوأما العصبات فأقربهم البنون، ثم بنوهم، ثم بنو بنيهم، وإن سفلوا، يقاسمون أخواتهم، للذكر مثل حظ الانثيين.\nثم الأب، وله ثلاثة أحوال:\nحال ينفرد بالتعصيب، وهو مع عدم الولد، وولد الابن.\nوحال ينفرد بالفرض، وهو مع الابن، وابن الابن.\nوحال يجتمع له الفرض والتعصيب، وهو مع الابنة، وابنة الابنة.\nثم الجد، إن لم يكن له إخوة، وإن كان له إخوة قاسمهم.\nثم الإخوة، والأخوات للأب والأم، ثم الإخوة والأخوات للأب يقسمون المال بينهم، للذكر مثل حظ الانثيين، والواحد منهم عصبة البنات، وسائر العصبات ينفرد ذكورهم بالتعصيب دون الإناث.\nثم بنو الإخوة للأب والأم، ثم بنو الإخوة للأب، ثم الأعمام للأب والأم، ثم الأعمام للأب، ثم بنو الأعمام للأب والأم، ثم","vol":"10","page":109},{"text":"بنو الأعمام للأب، (ثم أعمام الأب) (١) كذلك، ثم أعمام الجد على هذا الترتيب، لا يرث بنو أب أعلي، وبنو أب أقرب (منه موجود) (٢)، ثم (المولى المعتق، ثم عصبته) (٣) على هذا الترتيب، فهذه جمل من هذا العلم.\nرجعنا إلى (تفسير الآية) (٤): اختلف المفسرون في سبب نزولها (٥):\n[١٠١٩] فأخبرنا عبد الله بن حامد (٦)، ثنا حامد بن محمد (٧)، أنبأنا بشر بن موسى (٨)، ثنا الحميدي (٩)، ثنا سفيان (١٠)، ثنا محمد ابن المنكدر (١١) أنه سمع جابر بن عبد الله (١٢) يقول: مرضت\n_________\n(١) ساقطة من (ت).\n(٢) في (م)، (ت): منهم موجودون.\n(٣) في (م): الموالي المعتقون ثم عصبتهم.\n(٤) في (م)، (ت): التفسير.\n(٥) في (م)، (ت): في نزول هذه الآية.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) أبو علي الهروي الرفاء، ثقة، صالح.\n(٨) ثقة.\n(٩) عبد الله بن الزبير بن عيسى، أبو بكر الحميدي، ثقة، حافظ.\nانظر: \"تهذيب الكمال\" للمزي ١٤/ ٥١٢، \"سير أعلام النبلاء\" للذهبي ١٠/ ٦١٦، \"طبقات الشافعية الكبرى\" للسبكي ٢/ ١٤٠.\n(١٠) ابن عيينة: ثقة، حافظ إلَّا أنه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(١١) محمد بن المنكدر بن عبد الله القرشي التيمي، ثقة ثبت، حافظ.\n(١٢) الأنصاري، صحابي، مشهور.","vol":"10","page":110},{"text":"فعادني رسول الله -ﷺ- وأبو بكر، وهما يمشيان، فأغمي علي، فدعا بماء فتوضأ، ثم صبه على فأفقت، فقلت: يا رسول الله، كيف أقضي في مالي؟ كيف أصنع في مالي؟ فسكت رسول الله -ﷺ-، فنزلت فيَّ آية المواريث (١).\nوقال عطاء: استشهد سعد بن الربيع (٢) -النقيب- يوم أحد، وترك امرأة، وابنتين، وأخًا، فأخذ الأخ المال، فأتت امرأة سعد إلى رسول الله -ﷺ- بابنتي سعد، فقالت: يا رسول الله، إن هاتين ابنتا سعد، وإن سعدًا قتل يوم أحد معك (٣) شهيدًا، وإن عمهما أخذ مالهما، ولا تنكحان إلا ولهما مال، فقال رسول الله -ﷺ-: \"ارجعي، فلعل الله سيقضي في ذلك\"، فأقامت حينًا، ثم عادت، وشكت، وبكت، فنزل على رسول الله -﵇-[٢٤١] (﴿يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ﴾ إلى\n_________\n(١) [١٠١٩] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، والحديث ثابت، كما سيأتي في التخريج.\nالتخريج:\nأخرجه البخاري كتاب التفسير، باب قوله: ﴿يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ﴾ (٤٥٧٧)، ومسلم كتاب الفرائض، باب ميراث الكلالة (١٦١٦)، والنسائي في \"تفسيره\" ١/ ٣٦٢ (١١١)، وغيرهم، من طرق عن ابن المنكدر عن جابر.\n(٢) سعد بن الربيع بن عمرو، الأنصاري، الخزرجي، أحد النقباء ليلة العقبة، آخى النبي -ﷺ- بينه وبين عبد الرحمن بن عوف، قتل في أحد ﵁.\nانظر: \"أسد الغابة\" لابن الأثير ٢/ ٣٤٨، \"سير أعلام النبلاء\" للذهبي ١/ ٣١٨.\n(٣) في (م): معكم.","vol":"10","page":111},{"text":"آخرها) (١) فدعا رسول الله -ﷺ- عمهما، وقال: \"أعط بنتي سعد الثلثين، وأمهما الثمن، وما بقي فهو لك\" (٢).\nفهذا أول ميراث قسم في الإسلام.\n_________\n(١) ساقط من (م)، (ت).\n(٢) أخرج الحديث أحمد في \"المسند\" ٣/ ٣٥٢ (١٤٧٩٨)، وأبو داود كتاب الفرائض، باب ما جاء في ميراث الصلب (٢٨٩١)، والترمذي كتاب الفرائض، باب ما جاء في ميراث البنات (٢٠٩٢)، وقال: حديث صحيح، لا نعرفه إلا من حديث عبد الله بن محمد بن عقيل، وابن ماجه كتاب الفرائض، باب فرائض الصلب (٢٧٢٠)، والحاكم في \"المستدرك\" ٤/ ٣٨٠، وصححه ووافقه الذهبي، والدارقطني في \"السنن\" ٤/ ٧٨ - ٧٩، وابن عبد البر في \"التمهيد\" ٢٤/ ٩٦، والبيهقي في \"السنن الكبرى\" ٦/ ٢٢٩، كلهم من طريق عبد الله بن محمد بن عقيل ابن أبي طالب عن جابر بن عبد الله به.\nوعبد الله هذا مختلف فيه، قال ابن معين: ضعيف ولينه أبو حاتم، وقال ابن خزيمة: لا أحتج به وقال ابن حبان: رديء الحفظ. وممن ضعفه أيضًا مالك بن أنس، وابن سعد، وابن عيينة، والنسائي، والجوزجاني، وأبو زرعة، وعلي بن المديني، وقال أحمد: منكر الحديث. وحسَّن الرأي فيه الترمذي فقال: صدوق، ونقل عن شيخه البخاري أن أحمد وإسحاق يحتجان به، وأنه مقارب الحديث.\nوقال الذهبي في \"ميزان الاعتدال\" ٢/ ٤٨٤، حديثه في مرتبة الحسن.\nوقال ابن حجر في \"تقريب التهذيب\" (٣٥٩٢): صدوق فيه لين.\nوانظر: \"تهذيب التهذيب\" لابن حجر ٦/ ١٣ - ١٤.\nفالمجرحون أكثر عددًا، وجرحهم مفسر، ولعل الصواب أن عبد الله هذا ضعيف، ولكنه يعتبر في الشواهد، والعلم عند الله تعالى.\nوانظر: \"تحرير التقريب\" ٢/ ٢٦٤.\nوقد حسن الحديث من العلماء المعاصرين الألباني، كما في \"إرواء الغليل\" ٦/ ١٢٢.","vol":"10","page":112},{"text":"وقال مقاتل والكلبي: نزلت في أم كجة، وقد مضت القصة.\nوقال السدي: نزلت في عبد الرحمن (١)، أخي حسان الشاعر، وذلك أنه مات، وترك امرأة، وخمس أخوات، فجاء الورثة فأخذوا ماله، ولم يعطوا امرأته شيئًا، فشكت ذلك إلى رسول الله -ﷺ-، فأنزل الله تعالى آية الميراث (٢).\nقال ابن عباس: كانت المواريث للأولاد، وكانت الوصية للوالدين والأقربين، فنسخ الله ذلك (٣)، وأنزل آية الميراث، فقال رسول الله -ﷺ-: \"إن الله -﷿- لم يرض بملك مقرب، ولا نبي مرسل، حتى تولي قسم التركات، وأعطى كل ذي حق حقه، ألا فلا وصية لوارث\" (٤).\n_________\n(١) عبد الرحمن، أخو حسان، فقد ذكره ابن حجر في \"الإصابة\" ٦/ ٢٦٨، ونقل كلام السدي السابق فيه، ثم قال: ولم أره لغيره، ولا ذكر أهل النسب لحسان أخًا اسمه عبد الرحمن.\n(٢) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٨١.\n(٣) أخرج أثر ابن عباس: البخاري كتاب التفسير، باب قوله: ﴿وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ﴾ (٤٥٧٨)، والطبري في \"جامع البيان\" ٤/ ٢٨٦، وفيهما: فنسخ الله من ذلك ما أحب، فجعل للذكر مثل حظ الانثيين، وجعل للأبوين لكل واحد منهما السدس مع الولد، وللزوج الشطر، والربع، وللزوجة الثمن، والربع.\n(٤) أخرجه الترمذي كتاب الوصايا، باب ما جاء لا وصيّة لوارث (٢١٢٠)، والبيهقي في \"السنن الكبرى\" ٦/ ٢٤٤ من طريق إسماعيل بن عياش عن شرحبيل بن سليم عن أبي أمامة مرفوعًا ولفظه: \"إن الله قد أعطى كل ذي حق حقه، ألا لا وصية لوارث\". وسنده قوي، كما قال الحافظ في \"الدراية\" ٢/ ٢٩٠. =","vol":"10","page":113},{"text":"قوله -﷿-: ﴿يُوصِيكُمُ اللَّهُ﴾ أي: يعهد إليكم، ويفرض عليكم، ﴿فِي أَوْلَادِكُمْ﴾ أي: في أمر أولادكم إذا متم، ﴿لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ فَإِنْ كُنَّ﴾ يعني: المتروكات ﴿نِسَاءً فَوْقَ اثْنَتَيْنِ﴾ ابنتين (١) فصاعدًا ﴿فَلَهُنَّ ثُلُثَا مَا تَرَكَ﴾ وفوق صلة، كقوله -﷿-: ﴿فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ﴾ (٢) ﴿وَإِنْ كَانَتْ﴾ يعني: البنت، ﴿وَاحِدٍ﴾ قراءة العامة نصب على خبر كان، ورفعها أهل المدينة على معنى: إن وقعت واحدة، وحينئذ لا خبر له (٣)، ﴿فَلَهَا النِّصْفُ﴾.\n_________\n= وأخرجه ابن ماجه كتاب الوصايا، باب لا وصيّة لوارث (٢٧١٤)، والطبراني في \"مسند الشاميين\" ١/ ٣٦٠ (٦٢١١)، والضياء في \"الأحاديث المختارة\" ٦/ ١٤٩ (٢١٤٤) من طريق عبد الرحمن بن يزيد عن سعيد بن أبي سعيد عن أنس بن مالك مرفوعًا بنحو حديث أبي أمامة السابق، وسنده صحيح، كما قال الضياء، والبوصيري في \"مصباح الزجاجة\" ٣/ ١٤٤، والألباني في \"صحيح ابن ماجه\". وأخرجه ابن ماجه كتاب الوصايا، باب لا وصية لوارث (٢٧١٢)، والدارقطني في \"السنن\" ٤/ ١٥٢، والطبراني في \"المعجم الأوسط\" ٨/ ٨ (٧٧٩١) من طريق شهر بن حوشب، عن ابن غنم، عن عمرو بن خارجة مرفوعًا، وشهر ضعيف. ولم أجد من خرج الجملة الأولى من الحديث وهي قوله: \"إن الله لم يرض بملك مقرب، ولا نبي مرسل حتى تولى قسم التركات\".\n(١) من (ت).\n(٢) الأنفال: ١٢. ومعنى قوله: صلة، أي تأكيد، وبعضهم عبر عنها بقوله: زائدة، وقال الواحدي في \"الوسيط\" ٢/ ٢٠: صلة لا معنى له، وقد رد الكيا الهراسي في \"أحكام القرآن\" له ٢/ ٣٤٣، وابن كثير في \"تفسير القرآن العظيم\" ٣/ ٣٧٢ قول من قال: إن فوق هنا صلة لا معنى لها، وقالا: ليس في القرآن شيء زائد لا فائدة فيه، وهذا ممتنع.\n(٣) انظر: \"التيسير\" للداني (ص ٧٨)، \"النشر في القراءات العشر\" لابن الجزري =","vol":"10","page":114},{"text":"ثم قال: ﴿وَلِأَبَوَيْهِ﴾ يعني: ولأبوي الميت، كناية عن غير مذكور، ﴿لِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِنْ كَانَ لَهُ وَلَدٌ﴾ أو ولد ابن، والأب هاهنا صاحب فرض، ﴿فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ﴾ قرأ أهل الكوفة، غير عاصم (١): (فلإمِّه) بكسر الهمزة، استثقالًا للضمة بعد كسرة، وقرأ الباقون بالضم على الأصل (٢)، ﴿فَإِنْ كَانَ لَهُ إِخْوَةٌ﴾ اثنين كانا أو أكثر، ذكرانًا أو إناثًا ﴿فَلِأُمِّهِ السُّدُسُ﴾ (مما ترك) (٣) هذا قول عامة الفقهاء.\nوكان ابن عباس لا يحجب الأم عن الثلث إلى السدس بأقل من ثلاثة إخوة، وكان يقول في أبوين، وأخوين: للأم الثلث، وما بقي فللأب، اتبع ظاهر اللفظ (٤).\nوروي أن ابن عباس دخل على عثمان ﵁ فقال: بم صار الأخوان يردان الأم إلى السدس، وإنما قال الله -﷿-: ﴿فَإِنْ كَانَ لَهُ إِخْوَةٌ﴾ والأخوان في لسان قومك ليسا بإخوة؟ فقال عثمان: هل أستطيع نقض أمر قد كان قبلي، وتوارثه الناس، ومضى في\n_________\n= ٢/ ٢٤٧، ويقصد بقوله أهل المدينة نافعًا، وأبا جعفر، وعلى قراءة النصب تكون كان ناقصة، وعلى قراءة الرفع تكون تامة.\n(١) انظر: \"إتحاف فضلاء البشر\" للدمياطي ١/ ٥٠٤.\n(٢) بعدها في (ت): وخلفًا.\nوانظر: \"التيسير\" للداني (ص ٧٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٨.\n(٣) ساقط من (م)، (ت).\n(٤) انظر: \"المصنف\" لعبد الرزاق ١٠/ ٢٥٦، \"السنن الكبرى\" للبيهقي ٦/ ٢٢٧.","vol":"10","page":115},{"text":"الأمصار؟ (١).\nوقول ابن عباس (في هذا) (٢) غير مأخوذ به، (وأما الآية فإن) (٣) العرب توقع اسم الجمع على التثنية، لأن الجمع: ضم شيء إلى شيء [٢٤٢] فأقل الجموع اثنان، وأقصاها لا غاية له، قال الله سبحانه: ﴿فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ (٤)، وتقول العرب: ضربت من زيد وعمرو رؤوسهما، وأوجعت من أخويك ظهورهما (٥)، وأنشد الأخفش:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٧٨، والحاكم في \"المستدرك\" ٤/ ٣٧٢، وقال: صحيح الإسناد. ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٦/ ٢٢٧، والواحدي في \"الوسيط\" ٢/ ٢١، كلهم من طريق شعبة مولى ابن عباس، عن ابن عباس به.\nثم في المتن شيء من النكارة من حيث إن ابن عباس -وهو البحر- لا يتصور أن يخفى عليه أن أقل الجمع اثنان في لسان العرب، فكيف يستنكر هذا هنا؟\nوهذا الأثر معارض بقول زيد بن ثابت ﵁: الإخوة في كلام العرب أخوان فصاعدًا. أخرجه الحاكم في \"المستدرك\" ٤/ ٣٧٢ من طريق ابن أبي الزناد، عن أبيه، عن خارجة بن زيد، عن أبيه به، وهذا إسناد حسن.\nوقد رد الطبري في \"جامع البيان\" ٤/ ٢٧٨ أثر ابن عباس، وضعفه، وكذا ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٣٧٤، حيث قال: وفي صحة هذا الأثر نظر، فإن شعبة هذا تكلم فيه مالك بن أنس، ولو كان هذا صحيحًا عن ابن عباس لذهب إليه أصحابه الأخصاء به، والمنقول عنهم خلافه. ثم نقل أثر زيد السابق.\n(٢) ساقط من (ت)، في (م): عن هذا.\n(٣) في (م): لأن.\n(٤) التحريم: ٤.\n(٥) انظر: \"جامع البيان\" للطبري ٤/ ٢٧٨ - ٢٧٩، \"معاني القرآن\" للزجاج ٢/ ٢٠، \"معاني القرآن\" للنحاس ٢/ ٣١، \"الوسيط\" للواحدي ٢/ ٢١.","vol":"10","page":116},{"text":"لما أتتنا المرأتان بالخبر ... يقلن إن الأمر فينا قد شهر (١)\n[١٠٢٠] وأنشدني أبو القاسم الحبيبي (٢) قال: أنشدني أبو سعيد أحمد بن محمد بن رميح الزيدي (٣):\nيحيَّا بالسلام غني قومي ... ويبخل بالسلام على الفقيرِ\nأليس الموت بينهما سواء ... إذا ماتوا وصاروا في القبورِ (٤)\n﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ﴾ قرأ ابن كثير، وابن عامر، وعاصم (٥): (يوصى) بفتح الصاد، الباقون بالكسر، وكذلك الآخر.\n_________\n(١) البيت ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٧٣، ولم أجده في \"معاني القرآن\" للأخفش.\n(٢) قيل: كذبه الحاكم.\n(٣) في (م): أبو سعد، وفي هامشها: سبيخ الربدي، وفي (ت): اليزيدي وهو ثقة مأمون.\n(٤) [١٠٢٠] الحكم على الإسناد:\nشيخ المصنف قيل: كذبه الحاكم.\nوالبيتان ذكرهما القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٧٣.\n(٥) هكذا في الأصل، (م)، وفي (ت): وأبو بكر بفتح الصاد فيهما، ووافقهم حفص في الحرف الثاني، والباقون بالكسر.\nوفي هامش الأصل و(م) إضافة أبي بكر تصحيحًا، وهو الصواب، لأن عاصمًا في رواية أبي بكر يقرأ بفتح الصاد، في الموضعين، وتابعهما حفص في الموضع الثاني فقط، في الآية التالية. =","vol":"10","page":117},{"text":"اختلفت الرواية فيهما عن عاصم (١)، والكسر اختيار أبي عبيد، وأبي حاتم؛ لأنه جرى ذكر الميت قبل هذا، قال الأخفش: وتصديق الكسر: يوصين وتوصين (٢).\n﴿آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا﴾ قال مجاهد: في الدنيا (٣).\nوقال بعضهم: ﴿لَا تَدْرُونَ﴾ أي: الوارثين، والمورثين أسرع موروثًا (٤) فيرثه صاحبه، فلا تتمنوا موت المورث، ولا تستعجلوه.\nوقال ابن عباس؟ أطوعكم لله -﷿- من الآباء والأبناء أرفعكم درجة (٥) يوم القيامة، لأن الله سبحانه يشفع المؤمنين بعضهم في بعض، فإن كان الوالد أرفع درجة في الجنة من ولده رفع الله إليه ولده في درجته لتقر بذلك عينه، وإن كان الولد أرفع درجة من\n_________\n= انظر: \"التيسير\" للداني (ص ٧٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٨.\n(١) سبق أن عاصمًا من رواية أبي بكر يقرأ بالفتح في الموضعين، ومن رواية حفص يقرأ بالفتح في الموضع الأول، وفي الثاني بالكسر.\n(٢) في \"معاني القرآن\" ١/ ٤٣٨، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٧٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٨٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٨٦.\n(٤) في (م)، (ت): موتًا، ولم أجد قائل هذا الأثر.\n(٥) بعدها في (م): في الجنة.\nوالأثر أخرجه الطبري في \"جامع البيان\" ٤/ ٢٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٨٤، وذكره ابن الجوزي في \"زاد المسير\" ٢/ ٢٩.","vol":"10","page":118},{"text":"والديه رفع الله والديه إلى درجته لتقر بذلك أعينهم، قال الحسن: لا تدرون بأيهم أنتم أسعد في الدين والدنيا (١).\n﴿فَرِيضَةً مِنَ اللَّهِ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا﴾.\n\n<span data-type=\"title\" id=toc-872>١٢ </span>- ﴿وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِنْ لَمْ يَكُنْ لَهُنَّ وَلَدٌ فَإِنْ كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ مِنْ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ وَلَهُنَّ﴾\nيعني: وللزوجات، ﴿الرُّبُعُ مِمَّا تَرَكْتُمْ إِنْ لَمْ يَكُنْ لَكُمْ وَلَدٌ فَإِنْ كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُمْ مِنْ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ وَإِنْ كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ﴾ نظم الآية: وإن كان رجل أو امرأة يورث كلالة، وهو نصب على المصدر، وقيل: على الحال.\nوقيل: على خبر ما لم يسم فاعله، تقديره: إن كان رجل يورث ماله كلالة (٢).\nوقرأ الحسن وعيسى: (يورِث) بكسر الراء، جعلا الفعل له (٣).\nواختلفوا في الكلالة، فقال الضحاك والسدي: هو الموروث (٤).\n_________\n(١) أخرج للطبري في \"جامع البيان\" ٤/ ٢٨٢ عن ابن زيد بمعناه، ونسبه القرطبي في \"الجامع لأحكام القرآن\" للحسن ٥/ ٧٥.\n(٢) انظر: \"مشكل إعراب القرآن\" لمكي ١/ ١٩٢، فقد ذكر الأقوال الثلاثة.\n(٣) كلاهما بكسر الراء، غير أن عيسى شددها، وهما قراءتان شاذتان.\nانظر: \"المحتسب\" لابن جني ١/ ١٨٢.\n(٤) ذكره الطبري في \"جامع البيان\" ٤/ ٢٨٦، بمعناه عن السدي.","vol":"10","page":119},{"text":"سعيد بن جبير: هم الورثة (١).\nالنضر بن شميل: هو المال (٢).\nواختلفوا أيضًا في معناه، وحكمه [٢٤٣]، فروي أن النبي -ﷺ- سئل عن الكلالة فقرأ آخر سورة النساء، فرد عليه المسائل، فقال -﵇-: \"لست بزائدك حتى أزاد\" (٣).\nوروى شعبة (٤)، عن عاصم الأحول (٥) قال: سمعت الشعبي (٦)\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٢/ ٣٠.\n(٢) في (م): الخال.\nوالأثر لم أجده، وينسب إلى عطاء كما في \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٧٧، وقد رد هذا القول ابن العربي في \"أحكام القرآن\" ١/ ٣٤٧، فقال: فأما من قال إنه المال فلا وجه له. ثم قال: وأفسدها قول من قال: إنه المال، فإنه غير مسموع لغة، ولا مقيس عليه.\n(٣) أخرجه الطبراني في \"المعجم الكبير\" ٧/ ٢٥٩ من طريق سمرة، وذكره ابن قتيبة في \"مختلف الحديث\" (١٩٨)، وأخرج للطبري في \"جامع البيان\" ٦/ ٤٣، ومسلم كتاب الفرائض، باب ميراث الكلالة (١٦١٧)، وأحمد في \"المسند\" ١/ ١٥ (٨٩)، وابن ماجه كتاب الوصايا، باب الكلالة (٢٧٢٦)، أن عمر بن الخطاب قال: ما سألت رسول الله -ﷺ- عن شيء أكثر مما سألته عن الكلالة، حتى طعن بأصبعه في صدري، وقال: \"تكفيك آية الصيف التي في آخر سورة النساء\".\nوأخرج أبو داود كتاب الفرائض، باب من كان ليس له ولد وله أخوات (٢٨٨٩)، وأحمد في \"المسند\" ٤/ ٢٩٣ (١٨٥٨٩)، والترمذي أبواب تفسير القرآن، باب (٦) (٣٠٤٢)، عن البراء أن رجلًا جاء إلى رسول الله -ﷺ- فسأله عن الكلالة، فقال: \"تكفيك آية الصيف\".\n(٤) شعبة بن الحجاج، ثقة، حافظ، متقن.\n(٥) ثقة.\n(٦) ثقة، مشهور، فقيه، فاضل.","vol":"10","page":120},{"text":"يقول: إن أبا بكر الصديق ﵁ قال في الكلالة: أقضي فيها قضاء، فإن كان صوابًا فمن الله، وإن يك خطأ فمن الشيطان ومني، والله بريء منه، هو ما دون الوالد والولد، يقول: كل وارث دونهما كلالة، قال: فلما كان عمر بن الخطاب بعده، قال: إني لأستحيي من الله أن أخالف أبا بكر، هو ما خلا الوالد والولد (١).\nوقال طاوس: هو ما دون الولد (٢).\nالحكم: هو ما دون الأب (٣).\nعطية (٤): هم الإخوة للأم.\nعبيد بن عمير (٥): هم الإخوة للأب.\n_________\n(١) أخرجه سعيد في \"سننه\" ٣/ ١١٥٨ (٥٩١)، وعبد الرزاق في \"المصنف\" ١٠/ ٣٠٤ (١٩١٩١، ١٩١٩٢)، والطبري في \"جامع البيان\" ٤/ ٢٨٣ - ٢٨٤، والدارمي في \"السنن\" ٤/ ١٩٤٤ (٣٠١٥)، والبيهقي في \"السنن الكبرى\" ٦/ ٢٢٤، وفي السند انقطاع بين الشعبي، وأبي بكر، وعمر، فهو لم يدرك أبا بكر، لأنه ولد سنة (١٩ هـ)، وهذا يلزم منه أن يكون صغيرًا في أيام عمر، فلم يسمع منه، وقد قتل عمر سنة (٢٣ هـ) ﵁.\n(٢) رواه طاوس عن ابن عباس.\nانظر: \"جامع البيان\" للطبري ٤/ ٢٨٠ - ٢٨٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٨٨٧، \"زاد المسير\" لابن الجوزي ٢/ ٣١.\n(٣) هو الحكم بن عتيبة، ثقة.\nوالأثر أخرجه الطبري في \"جامع البيان\" ٤/ ٢٨٥، وأخرج عنه أيضًا في ٤/ ٢٨٤ أنه يرى الكلالة ما دون الولد، والوالد.\n(٤) لعله العوفي، ولم أجد هذا الأثر عنه.\n(٥) لم أجد أثره.","vol":"10","page":121},{"text":"وقيل: هم الإخوة والأخوات (١).\nقال جابر بن عبد الله: قلت: يا رسول الله، إنما يرثني أختان لي، فكيف بالميراث؟ فنزلت: ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ (٢) (٣).\nوقال الأخفش: كل من لم (٤) يرثه أب أو أم فهو كلالة.\nوقال أهل اللغة: هو من تكلله النسب، إذا أحاط به، كالإكليل (٥).\n_________\n(١) لم أعرف قائله.\n(٢) أخرجه مسلم كتاب الفرائض، باب ميراث الكلالة (١٦١٦)، وأبو داود كتاب الفرائض، باب ما جاء في الكلالة (٢٨٨٦)، والترمذي أبواب تفسير القرآن، باب ١٠ (٢٠٩٧)، وغيرهم، من طريق ابن عيينة، عن ابن المنكدر، عن جابر به.\n(٣) النساء: ١٧٦.\n(٤) ساقطة من (م)، ولم أجد كلام الأخفش، ووجدت مثله في \"مجاز القرآن\" لأبي عبيدة ١/ ١١٨.\n(٥) الصواب من كلام أهل العلم في تفسير الكلالة أنها: ما خلا الوالد والولد، كما فسرها الصديق ﵁، وهو قول عمر، وعلي، وابن عباس، وابن مسعود، وزيد، والحسن، وسعيد بن جبير، وعطاء، وا لزهري، وقتادة، والفراء في \"معاني القرآن\" ١/ ٢٥٦، ورجحه الطبري في \"جامع البيان\" ٤/ ٢٨٦، وابن عطية في \"المحرر الوجيز\" ٢/ ١٩، وابن العربي في \"أحكام القرآن\" ١/ ٣٤٩، وابن كثير في \"تفسير القرآن العظيم\" ٣/ ٣٧٨، وقال:\n... وبه يقول الشعبي، والنخعي، والحسن، وقتادة، وجابر بن زيد، والحكم، وبه يقول أهل المدينة، وأهل الكوفة، والبصرة، وهو قول الفقهاء السبعة، والأئمة الأربعة، وجمهور السلف والخلف، بل جميعهم، وقد حكى الإجماع عليه غير واحد.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١١٩، \"معاني القرآن\" للزجاج ٢/ ٢٥ - ٢٦، وقد ذكره البخاري في كتاب التفسير، باب: ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي =","vol":"10","page":122},{"text":"قال امرؤ القيس:\nأصاح ترى برقا أُريك وميضه ... كلمع اليدين في حبي مُكلَّلِ (١)\nفسموا كلالة لأنهم أحاطوا بالميت من جوانبه، وليسوا منه، ولا هو منهم، وإحاطتهم به أنهم ينتسبون معه (٢).\nوقال الفرزدق:\nورثتم قناة الملك لا عن كلالةٍ ... عن ابني مناف عبد شمس وهاشمِ (٣)\nوقال آخر:\nوإن أبا المرء أحمى له ... ومولى الكلالة لا يغضبُ (٤)\n﴿وَلَهُ أَخٌ أَوْ أُخْتٌ﴾ ولم يقل: ولهما، وقد مضى ذكر الرجل والمرأة\n_________\n= الْكَلَالَةِ﴾ قبل حديث (٤٦٠٥)، وانظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٧٢٠) (كلَّ).\n(١) البيت في \"ديوانه\" (ص ٩١) رقم البيت (٦٧) من معلقته الشهيرة، كما في رواية التبريزي، وفي رواية القزويني (أحار) بدل (أصاح).\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٢/ ١٤١ - ١٤٢، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٧٧.\n(٣) البيت من قصيدة يمدح بها سليمان بن عبد الملك، وهي في \"ديوانه\" (ص ٨٥٢)، \"لسان العرب\" لابن منظور ٧/ ٣٩١٩ (كلل).\n(٤) في (م): أجحى. وهو خطأ، والبيت ذكره الزجاج في \"معاني القرآن\" ٢/ ٢٦، وهو في \"لسان العرب\" لابن منظور ٧/ ٣٩١٨ (كلل) غير معزو.","vol":"10","page":123},{"text":"على عادة العرب إذا ذكرت اسمين، ثم أخبرت عنهما، وكانا في الحكم سواء، ربما أضافت إلى أحدهما، وربما أضافت إليهما جميعًا.\nتقول: من كان عنده غلام وجارية فليحسن إليه، وإليها (١)، وإليهما، كلها جائز، قال الله -﷿- ﴿وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ﴾ (٢) ونظائرها كثيرة (٣)، وأراد بهذا الأخ والأخت من الأم، يدل عليه قراءة سعد بن أبي وقاص: (وله أخ أو أخت من أم) (٤).\n﴿فَلِكُلِّ وَاحِدٍ مِنْهُمَا السُّدُسُ فَإِنْ كَانُوا أَكْثَرَ مِنْ ذَلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ﴾ بينهم بالسوية، ذكورهم وإناثهم سواء، ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصَى بِهَا أَوْ دَيْنٍ﴾ قال علي بن أبي طالب ﵁: إنكم تقرؤون الوصية قبل الدين وبدأ رسول الله -ﷺ- بالدين قبل الوصية (٥)،\n_________\n(١) ساقطة من (م).\nوانظر: \"معاني القرآن\" للفراء ١/ ٢٥٧ - ٢٥٨، \"جامع البيان\" للطبري ٤/ ٢٨٧ -\n٢٨٨.\n(٢) البقرة: ٤٥.\n(٣) من (ت).\n(٤) رواها سعيد في \"سننه\" ٣/ ١١٨٧ (٥٩٢)، والطبري في \"جامع البيان\" ٤/ ٢٨٧، وهي قراءة شاذة غير متلو بها، وهي أقرب ما تكون إلى التفسير من سعد -﵁-.\n(٥) أخرجه الترمذي كتاب الوصايا، باب ما جاء يبدأ بالدين قبل الوصية (٢١٢٢)، وابن ماجه كتاب الوصايا، باب الدين قبل الوصية (٢٧١٥)، والشافعي في \"السنن\" ٢/ ٢٩١ (٥٤١)، وعلقه البخاري بصيغة التمريض في الوصايا كتاب الوصايا، باب تأويل قول الله تعالى: ﴿مِنْ بَعْدِ وَصِيَّةٍ يُوصَى بِهَا أَوْ دَيْنٍ﴾ وأخرجه أحمد في \"المسند\" ١/ ١٣١ (١٠٩١)، والحاكم في \"المستدرك\" ٤/ ٣٧٣٠، والبيهقي في \"السنن الكبرى\" ٦/ ٢٦٧، كلهم من حديث على، به، وفي سنده =","vol":"10","page":124},{"text":"وهذا قول عامة الفقهاء (١)، ومعنى الآية الجمع لا الترتيب.\n﴿غَيْرَ مُضَارٍّ﴾ مدخل الضرر على الورثة، قال [٢٤٤] الحسن: هو أن يوصي بدين ليس عليه (٢).\n﴿وَصِيَّةً مِنَ اللَّهِ﴾ هو وقرأ الأعمش: (غير مضآر وصية) (٣) على الإضافة ﴿وَاللَّهُ عَلِيمٌ حَلِيمٌ﴾.\nقال قتادة: إن الله تعالى كره الضرار في الحياة وعند الموت، ونهى عنه، وقدم فيه، فلا تصلح مضارة في حياة ولا موت (٤).\nوفي الخبر: من قطع ميراثًا فرضه الله قطع الله ميراثه في الجنة (٥).\n_________\n= الحارث الأعور، وهو غير محتج به، كذبه الشعبي، ومغيرة، وابن المديني، وضعفه ابن معين، والدارقطني، وابن عدي، والنسائي، وابن حبان، مع أنه في نفسه ثقة صالح، عالم بالفرائض والحساب.\nانظر \"ميزان الاعتدال\" للذهبي ١/ ٤٣٥ - ٤٣٧، \"تقريب التهذيب\" لابن حجر (١٠٢٩).\nفسند الأثر ضعيف، والعمل عند أهل العلم بمقتضاه، كما قال الترمذي في الموضع السابق.\n(١) انظر: \"المغني\" لابن قدامة ٨/ ٣٩٠.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٨٠.\n(٣) القراءة شاذة، وتروى عن الحسن أيضًا.\nانظر: \"المحتسب\" لابن جني ١/ ١٨٣، واستحسنها النحاس في \"معاني القرآن\" ١/ ٣٧ - ٣٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٨٨.\n(٥) الحديث أخرجه البيهقي في \"شعب الإيمان\" ٦/ ٢٢٤ (٣٩٦٥) من طريق سالم بن شيخ بالبصرة، نا الخزرج بن عثمان عن أبي أيوب، مولى عثمان بن عفان، عن أبي هريرة به. والخزرج ضعيف. =","vol":"10","page":125},{"text":"<span data-type=\"title\" id=toc-874>١٤ </span>- ﴿تِلْكَ حُدُودُ اللَّهِ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ الْفَوْزُ الْعَظِيمُ <span data-type=\"title\" id=toc-873>(١٣) </span>وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُهِينٌ (١٤)﴾ (١).\n\n<span data-type=\"title\" id=toc-875>١٥ </span>- ﴿وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ﴾\nيعني: الزنا، وفي مصحف عبد الله: (بالفاحشة) (٢).\n﴿مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ﴾ يعني: من المسلمين، ﴿فَإِنْ شَهِدُوا﴾ عليها (٣) بالزنا، ﴿فَأَمْسِكُوهُنَّ﴾: فاحبسوهن ﴿فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا﴾ وإنما كان هذا قبل نزول الحدود، كانت المرأة في أول الإسلام إذا زنت حبست في البيت حتى تموت، وإن كان لها زوج كان مهرها له، حتى نزل قوله -﷿-: ﴿الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ﴾ (٤).\n_________\n= وأخرجه ابن ماجه كتاب الوصايا، باب الحيف في الوصية (٢٧٠٣) من طريق عبد الرحيم بن زيد العمي، عن أبيه، عن أنس. وعبد الرحيم متروك، وأبوه ضعيف، فالحديث لا يصح.\n(١) في هامش (م) قرأ نافع، وابن عامر: (ندخله) في الموضعين بالنون، ولا توجد في النسختين الأخريين، وهي قراءة متواترة.\nانظر: \"السبعة\" لابن مجاهد (ص ٢٢٨)، \"التيسير\" للداني (ص ٧٦).\n(٢) انظر: \"جامع البيان\" للطبري ٤/ ٢٩١، \"معاني القرآن\" للفراء ١/ ٢٥٨.\n(٣) في (م)، (ت): عليهن.\n(٤) النور: ٢.","vol":"10","page":126},{"text":"فقال رسول الله -ﷺ-: \"خذوا عني، خذوا عني، قد جعل الله لهن سبيلا، الثيب بالثيب الرجم، والبكر بالبكر جلد مائة، وتغريب عام\" (١)، فنسخت تلك الآية بعض هذه الآية، وهو: الإمساك في البيوت، وبقي بعضها محكمًا، وهو الاستشهاد (٢).\n\n<span data-type=\"title\" id=toc-876>١٦ </span>- ﴿وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ﴾\nيعنى: الرجل والمرأة، (والمذكر والمؤنث إذا اجتمعا غلب المذكر على المؤنث) (٣)، والهاء راجعة إلى الفاحشة، قال المفسرون: وهما البكران يزنيان.\n﴿فَآذُوهُمَا﴾ قال عطاء، وقتادة، والسدي: يعني: عيروهما وعنفوهما باللسان: أما خفت الله؟ أما استحييت من الله حين أتيت الزنا؟ هذا وأشباهه (٤).\nمجاهد: سبوهما واشتموهما (٥).\nابن عباس: هو باللسان واليد، كأن يؤذى بالتعيير، وضرب\n_________\n(١) أخرجه مسلم كتاب الحدود، باب حد الزنا (١٦٩٠)، والترمذي كتاب الحدود، باب الرجم على الثيب (١٤٣٤)، وابن ماجه كتاب الحدود، باب حد الزنا (٢٥٥٠)، والطبري في \"جامع البيان\" ٤/ ٢٩٣ وغيرهم، من حديث عبادة بن الصامت به.\n(٢) في (م): الإشهاد.\nوانظر: \"الناسخ والمنسوخ\" لأبي عبيد (ص ١٣٢) باب الحدود وما نسخ منها.\n(٣) ساقط من (م)، وهذا المعنى رجحه الطبري في \"جامع البيان\" ٤/ ٢٩٥.\n(٤) انظر: \"جامع البيان\" للطبري ٤/ ٢٩٦ وليس فيه ذكر ما يقال لهما.\n(٥) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٩٦.","vol":"10","page":127},{"text":"النعال (١).\n﴿فَإِنْ تَابَا﴾ من الفاحشة، ﴿وَأَصْلَحَا﴾ العمل بعد، ﴿فَأَعْرِضُوا عَنْهُمَا﴾ ولا تؤذوهما ﴿إِنَّ اللَّهَ كَانَ تَوَّابًا رَحِيمًا﴾.\nوإنما كان هذا قبل نزول الحد (٢)، فلما نزلت الحدود نسخت هذه الآية، والإمساك من الآية الأولى، بالرجم للثيب، والجلد والنفي للبكر، فالجلد في [٢٤٥] القرآن، والنفي والرجم في السنة.\n[١٠٢١] أخبرنا أبو بكر محمد بن عبد الله الجوزقي (٣) (﵀ قال: أخبرني) (٤) أبو العباس الدغولي (٥)، ثنا محمد بن المهلب (٦)، ثنا عبد الله بن مسلمة (٧) عن مالك (٨) ح.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٤/ ٢٩٦.\n(٢) في (م)، (ت): الحدود.\n(٣) ثقة.\n(٤) ساقط من (م)، (ت).\n(٥) أبو العباس محمد بن عبد الرحمن الدغولي، روى عن ابن المهلب، وعنه الجوزقي، قال الذهبي عنه: الإمام العلامة، الحافظ المجود، توفي سنة (٣١٥ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٥٧، \"تذكرة الحفاظ\" للذهبي ٣/ ٨٢٣، \"شذرات الذهب\" لابن العماد الحنبلي ٢/ ٣٠٧.\n(٦) محمد بن المهلب، أبو عبد الله السرخسي، روى عن القعنبي، وعنه الدغولي، كان صاحب حديث، ممن جمع وصنف، توفي سنة (٢٦٠ هـ)، هكذا قال السمعاني في \"الأنساب\" ٣/ ٢٤٤.\n(٧) القعنبي، ثقة، عابد.\n(٨) مالك هو ابن أنس، إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.","vol":"10","page":128},{"text":"[١٠٢٢] وأخبرنا أبو الحسن بن أبي الفضل (١) الفقيه ﵀واللفظ له- أخبرنا أبو حاتم مكي بن عبدان بن محمد (٢)، ثنا محمد بن يحيى (٣) ثنا مطرف (٤) عن مالك، عن ابن شهاب (٥)، عن عبيد الله بن عبد الله بن عتبة بن مسعود (٦) عن أبي هريرة، وزيد بن خالد الجهني (٧) أنهما أخبراه أن رجلين اختصما إلى رسول الله -ﷺ-، فقال أحدهما: يا رسول الله، اقض بيننا بكتاب الله. وقال الآخر -وهو أفقههما-: أجل، يا رسول الله، فاقض بيننا بكتاب الله، وأذن لي في أن أتكلم (٨).\nفقال: \"تكلم\" فقال: إن ابني كان عسيفًا على هذا -قال مالك: والعسيف: الأجير- فزنا بامرأته، فأخبروني أن على ابني الرجم، فافتديته منه بمائة شاة وبجارية، ثم إني سألت أهل العلم، فأخبروني أن على ابني جلد مائة، وتغريب عام، وإنما الرجم على امرأته،\n_________\n(١) هو أحمد بن محمد القهندزي، من أعيان المعدلين.\n(٢) المحدث، الثقة، المتقن.\n(٣) في (م): مكي بن عبدان، ثنا محمد بن المهلب، ثنا عبد الله بن مسلمة، ثنا محمد بن يحيى، وهذا خطأ، والصواب ما في الأصل، و(ت).\nوهو محمد بن يحيى الذهلي، ثقة، حافظ، جليل.\n(٤) مطرف بن عبد الله بن مطرف اليساري الهلالي، ثقة، عابد.\n(٥) متفق على جلالته وإتقانه.\n(٦) الهذلي، ثقة، فقيه، ثبت.\n(٧) زيد بن خالد الجهني، من مشاهير الصحابة.\nروى عنه: عبيد الله بن عبد الله، وخلق، توفي سنة (٧٨ هـ).\nانظر: \"تهذيب الكمال\" للمزي ١٠/ ٦٤، \"الإصابة\" لابن حجر ١/ ٥٦٥.\n(٨) في (م): بكلام.","vol":"10","page":129},{"text":"فقال رسول الله -ﷺ-: \"أما والذي نفسي بيده لأقضين بينكما بكتاب الله، أما غنمك وجاريتك فرد عليك\" وجلد ابنه مائة، وغربه عامًا، وأمر أنيسًا الأسلمي أن يأتي امرأة الرجل، فإن اعترفت رجمها، فاعترفت فرجمها (١).\n[١٠٢٣، ١٠٢٤] وأخبرنا أبو بكر الجوزقي (٢)، أخبرنا مكي بن عبدان (٣) وأبو حامد (٤) بن الشرقي (٥) -واللفظ له- ثنا محمد بن يحيى (٦)، ثنا عبد الرحمن بن مهدي (٧)، ثنا عبد العزيز بن عبد الله ابن أبي سلمة (٨)،\n_________\n(١) [١٠٢١، ١٠٢٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب الحدود، باب الاعتراف بالزنا (٦٨٢٧) وفي مواضع أخرى، ومسلم، كتاب الحدود، باب من اعترف على نفسه بالزنا (١٦٩٧)، ومالك في \"الموطأ\" ٢/ ٨٢٢ (١٥٠٢)، وأحمد في \"المسند\" ٤/ ١١٥ (١٧٠٣٨) وغيرهم من طرق عن الزهري، عن عبيد الله، عن أبي هريرة وزيد به.\n(٢) ثقة.\n(٣) المحدث، الثقة، المتقن.\n(٤) في (م): ابن حامد.\n(٥) ثقة، مأمون.\n(٦) ثقة.\n(٧) العنبري، ثقة، ثبت، حافظ.\n(٨) عبد العزيز بن عبد الله بن أبي سلمة الماجشون.\nروى عن أيوب، وزيد بن أسلم، والزهري. =","vol":"10","page":130},{"text":"عن الزهري (١)، عن عبيد الله بن عبد الله (٢)، عن زيد بن خالد الجهني (٣) قال: سمعت رسول الله -ﷺ- يأمر فيمن زنا ولم يحصن، بجلد مائة، وتغريب عام (٤).\nقال الزهري (٥): وأخبرني عروة بن الزبير (٦) أن عمر بن الخطاب ﵁ غرب في الزنا، ولم تزل تلك السنة، حتى غرب مروان في إمارته (٧).\n_________\n= وعنه: ابن مهدي، وابنه عبد الملك، ووكيع، ثقة حافظ، توفي سنة (١٦٦ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١٠/ ٤٣٦، \"تهذيب الكمال\" للمزي ١٨/ ١٥٢، \"تقريب التهذيب\" لابن حجر (٤١٠٤).\n(١) متفق على جلالته وإتقانه.\n(٢) أبو عبد الله الفقيه، الأعمي، ثقة، ثبت.\n(٣) صحابي، مشهور.\n(٤) [١٠٢٣، ١٠٢٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب الحدود، باب البكران يجلدان وينفيان (٦٨٣١)، وفيه قول الزهري بعده، وابن الجعد في \"مسنده\" (ص ٤٢٣) (٢٨٩٠)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٢٢، والنسائي في \"السنن الكبرى\" ٤/ ٢٩٨ (٧٢٣٤)، وغيرهم، من طريق الزهري عن عبيد الله عن زيد به.\n(٥) متفق على جلالته وإتقانه.\n(٦) ثقة.\n(٧) قطعة من الحديث السابق عند البخاري كتاب الحدود، باب البكران يجلدان وينفيان (٦٨٣٢)، بالسند نفسه.","vol":"10","page":131},{"text":"[١٠٢٥] أخبرنا أبو بكر الجوزقي (١)، أخبرنا أبو حامد بن الشرقي (٢) ومكي بن عبدان (٣) قالا: ثنا محمد بن يحيى (٤)، ثنا عبد الرزاق (٥)، أخبرنا معمر (٦) عن الزهري (٧).\n[١٠٢٦] قال: وأخبرنا أبو علي إسماعيل بن محمد الصفار (٨)، ثنا أحمد بن منصور (٩)، ثنا عبد الرزاق (١٠)، أخبرنا معمر (١١)، عن الزهري (١٢)، عن أبي سلمة (١٣)، عن جابر بن عبد الله أن رجلًا من أسلم جاء إلى النبي -ﷺ- فاعترف عنده بالزنا، فأعرض عنه، ثم اعترف، فاعرض عنه حتى شهد على نفسه أربع مرات، فقال النبي -ﷺ-: \"أبك جنون؟ \" قال: لا. قال: \"أحصنت؟ \" قال: نعم. (فأمر\n_________\n(١) ثقة.\n(٢) ثقة، مأمون.\n(٣) المحدث، الثقة، المتقن.\n(٤) ثقة، حافظ، جليل.\n(٥) ثقة، حافظ، عمي في آخر عمره، وكان يتشيع.\n(٦) معمر بن راشد، ثقة، ثبت، فاضل.\n(٧) متفق على جلالته وإتقانه.\n(٨) ثقة.\n(٩) أبو بكر الرمادي البغدادي، ثقة، حافظ، طعن فيه أبو داود لمذهبه في الوقف في القرآن.\n(١٠) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(١١) ثقة، ثبت، فاضل.\n(١٢) متفق على جلالته وإتقانه.\n(١٣) أبو سلمة بن عبد الرحمن بن عوف القرشي، ثقة، مكثر.","vol":"10","page":132},{"text":"النبي -ﷺ-) (١) فرجم بالمصلى، فلما أذلقته الحجارة فر، فأُدرك، فرجم حتى مات، فقال له النبي -ﷺ- خيرًا، ولم يصل عليه (٢).\n[١٠٢٧] وأخبرنا أبو بكر الجوزقي (٣)، أخبرنا محمد بن محمد [٢٤٦] بن عبد الله البغدادي (٤)، ثنا جعفر بن محمد بن شاكر (٥)، ثنا يحيى بن يعلي بن الحارث المحاربي (٦)، ثنا أبي (٧)، عن غيلان\n_________\n(١) في (م): فأمر به.\n(٢) [١٠٢٥، ١٠٢٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب الحدود، باب رجم المحصن (٦٨١٤)، والنسائي في \"السنن الكبري\" ١/ ٦٣٥ (٢٠٨٣)، وأبو داود كتاب الحدود، باب رجم ما عز بن مالك (٤٤٣٠)، وغيرهم، من طريق الزهري عن أبي سلمة عن جابر.\nوأخرجه البخاري كتاب الحدود، باب رجم المحصن (٦٨١٥)، والطحاوي في \"شرح معاني الآثار\" ٢/ ١٤٢، والبيهقي في \"السنن الكبرى\" ٨/ ٢١٣ من طريق الزهري عن أبي سلمة وسعيد بن المسيب، عن أبي هريرة.\n(٣) ثقة.\n(٤) ثبت، صحيح السماع، حسن الأصول.\n(٥) جعفر بن محمد بن شاكر، أبو محمد الصائغ، ثقة، عارف بالحديث.\n(٦) يحيى بن يعلي بن الحارث بن حرب، أبو زكريا الكوفي المحاربي. روى عن أبيه، وزائدة، وعنه: البخاري، وسمويه، وابن شاكر.\nثقة، لم يصب العجلي فضعفه، توفي سنة (٢١٦ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد ٦/ ٤٠٨، \"معرفة الثقات\" للعجلي (ص ٤٧٦)، ابن حبان ٩/ ٢٦١، \"تهذيب الكمال\" للمزي ٣٢/ ٤٦، \"ميزان الاعتدال\" للذهبي ٤/ ٤١٥.\n(٧) يعلي بن الحارث بن حرب المحاربي.","vol":"10","page":133},{"text":"ابن جامع (١)، عن علقمة بن مرثد (٢)، عن سليمان بن بريدة (٣)، عن أبيه (٤) قال: جاء ماعز بن مالك إلى رسول الله -ﷺ-، فقال: يا رسول الله طهرني. قال: \"ويحك، ارجع فاستغفر الله وتب إليه\"، قال: فرجع غير بعيد، ثم جاء فقال: يا رسول الله، طهرني. فقال: \"ويحك، ارجع فاستغفر الله، وتب إليه\"، قال: فرجع غير بعيد، فقال مثل ذلك، حتى إذا كانت الرابعة قال له النبي -ﷺ-: \"مم أطهرك؟ \" قال: من الزنا. فسأل النبي -ﷺ-: \"أبه جنون؟ \" فأخبر أنه ليس به جنون، فقال: \"أشربت خمرًا \"، فقام رجل فاستنكهه فلم يجد منه ريح خمر، فقال النبي -ﷺ-: \"أثيب أنت؟ \" (٥)، قال: نعم. فأمر به النبي -ﷺ- فرجم، وجاء النبي -ﷺ- وقال: \"استغفروا لماعز ابن مالك\"، فقالوا: يغفر الله لماعز بن مالك، فقال النبي -ﷺ-:\n_________\n(١) غيلان بن جامع بن أشعث، أبو عبد الله المحاربي. روى عن: علقمة، وأبي وائل، وسماك. وعنه: يعلى، وشعبة، والثوري.\nوثقه ابن معين، وعلي، ويعقوب، وأبو داود، وابن حبان، والحافظ، وقال أبو حاتم: شيخ. توفي سنة (١٣٢ هـ).\nانظر: \"المعرفة والتاريخ\" للفسوي ٣/ ٨، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٥٣، \"تهذيب الكمال\" للمزي ٢٣/ ١٢٨، \"تقريب التهذيب\" لابن حجر (١٣٢ هـ).\n(٢) الحضرمي، ثقة.\n(٣) ابن الحصيب الأسلمي، ثقة.\n(٤) بريدة بن الحصيب، صحابي، مشهور.\n(٥) في النسخ الخطية: أزنيت، والمثبت من هامش (م)، وفي (ت): أن نيت.","vol":"10","page":134},{"text":"\"لقد تاب توبة لو قسمت بين أمة لوسعتها\" (١).\n[١٠٢٨] وأخبرنا أبو بكر الجوزقي (٢)، أنبأنا مكي بن عبدان (٣) وأبو حامد بن الشرقي (٤) -واللفظ له- ثنا محمد بن يحيى (٥)، ثنا علي بن عبد الله (٦)، حدثنا سفيان (٧)، عن ابن شهاب الزهري (٨)، عن عبيد الله بن عبد الله (٩)، عن ابن عباس أن عمر قال: لقد خشيت أن يطول بالناس زمان حتى يقول قائل: لا نجد الرجم في كتاب الله، فيضلوا بترك فريضة أنزلها الله، ألا وإن الرجم حق على من زنى، وقد أحصن إذا قامت البينة، أو كان الحمل والاعتراف،\n_________\n(١) [١٠٢٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب الحدود (٦٨٢٤)، ومسلم كتاب الحدود، باب من اعترف على نفسه بالزنا (١٦٩٥)، والنسائي في \"السنن الكبرى\" ٤/ ٢٧٦ (٧١٦٣)، والطبراني في \"المعجم الأوسط\" ٥/ ١١٧ (٤٨٤٣)، والدارقطني في \"السنن\" ٣/ ٩١ (٣٩) من طريق سليمان بن بريدة عن أبيه.\n(٢) ثقة.\n(٣) المحدث، الثقة، المتقن.\n(٤) ثقة، مأمون.\n(٥) ثقة، حافظ، جليل.\n(٦) ابن المديني، أبو الحسن البصري، الإمام، الثقة، الثبت، أعلم أهل عصره بالحديث وعلله.\n(٧) ابن عيينة: ثقة، حافظ، فقيه، إلا أنه تغير حفظه بآخره.\n(٨) متفق على جلالته وإتقانه.\n(٩) ثقة، ثبت.","vol":"10","page":135},{"text":"وقد قرأتها: (الشيخ والشيخة (إذا زنيا) (١) فارجموهما البتة) ألا وقد رجم رسول الله -ﷺ- ورجمنا بعده (٢).\n\n<span data-type=\"title\" id=toc-877>١٧ </span>- ﴿إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ﴾\nقال الحسن: يعني: التوبة التي يقبلها الله (٣)، فيكون ﴿عَلَى﴾\n_________\n(١) ساقط من الأصل.\n(٢) [١٠٢٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب الحدود، باب الاعتراف بالزنا (٦٨٢٩)، ومسلم كتاب الحدود، باب رجم الثيب في الزنا (١٦٩١)، ومالك في \"الموطأ\" ٢/ ٨٢٣ (١٥٠٤)، وأحمد في \"المسند\" ١/ ٢٩ (١٩٧) وفيه: قال ابن عباس: حدثني عبد الرحمن بن عوف أن عمر .. فذكره، كلهم من طريق سفيان عن الزهري، به.\nوأخرجه النسائي في \"السنن الكبرى\" ٤/ ٢٧٣ (٧١٥٦) من طريق سفيان أيضًا، ثم قال: لا أعلم أن أحدًا ذكر في هذا الحديث: الشيخ والشيخة فارجموهما البتة، غير سفيان، وينبغي أنه وهم.\nوسفيان ﵀ لم يتفرد بذكر الآية، فقد أخرج الدارمي في \"السنن\" ٢/ ١٧٩ من طريق شعبة، عن قتادة، عن يونس بن جبير، عن كثير بن الصلت، عن زيد بن ثابت الحديث، وفيه ذكر الآية.\nوالبيهقي في \"السنن الكبرى\" ٨/ ٢١٢ عن سعيد بن المسيب أن عمر قال .. فذكره، وفيه الآية.\nوالنسائي في \"السنن الكبرى\" ٤/ ٢٧١ عن أبي أمامة بن سهل قال: حدثتني خالتي قالت: لقد أقرأني رسول الله -ﷺ- آية الرجم: (الشيخ والشيخة فارجموهما البتة بما قضيا من اللذة). فثبت أن سفيان لم يتفرد بذكر الآية، والله أعلم.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٨٤، وابن الجوزي في \"زاد المسير\" ٢/ ٣٦.\nوانظر: \"بحر العلوم\" للسمرقندي ١/ ٣٤٠.","vol":"10","page":136},{"text":"بمعنى عند، أقام صفة مقام صفة (١).\n[١٠٢٩] وسمعت أبا القاسم بن حبيب (٢) يقول: سمعت أبا بكر ابن عبدوس (٣) يقول: ﴿عَلَى﴾ هاهنا بمعنى: من، يقول: إنما التوبة من الله (٤).\n﴿لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ﴾ واختلفوا في معنى الجهالة، فقال مجاهد (٥) والضحاك: هي (٦) العمد.\nوقال الكلبي: لم يجهل أنه ذنب، ولكنه جهل عقوبته (٧).\nوقال سائر المفسرين: يعني: المعاصي كلها، فكل من عصى ربه فهو جاهل حتى ينزع (٨) عن معصيته.\n_________\n(١) يعني: صفة العندية أقامها مقام صفة الاستعلاء.\n(٢) قيل: كذبه الحاكم.\n(٣) محمد بن محمد بن عبدوس النيسابوري، لم يذكر بجرح ولا تعديل.\n(٤) [١٠٢٩] الحكم على الإسناد:\nشيخ المصنف قيل: كذبه الحاكم، وشيخه لم يذكر بجرح ولا تعديل.\nوانظر: في \"معالم التنزيل\" للبغوي ٢/ ١٨٤، في \"الجامع لأحكام القرآن\" ٥/ ٩٠ - ٩١، \"البحر المحيط\" لأبي حيان ٣/ ٢٠٧.\n(٥) في (م): محمد. وهو خطأ.\n(٦) في (م): هو.\nوالأثر أخرجه الطبري في \"جامع البيان\" ٤/ ٢٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٩٧.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٨٤.\n(٨) أي: يتركها ويكف عنها.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٩٤٩ (نزع).","vol":"10","page":137},{"text":"قال قتادة: اجتمع أصحاب رسول الله -ﷺ- فرأوا أن كل شيء (١) عصى به ربه فهو جهالة، عمدًا كان أو غيره.\nوقال الزجاج: معنى قوله ﴿بِجَهَالَةٍ﴾ اختيارهم اللذة الفانية على اللذة الباقية (٢)، نظيرها في الأنعام: ﴿أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءًا بِجَهَالَةٍ﴾ (٣).\n﴿يَتُوبُونَ مِنْ قَرِيبٍ﴾ [٢٤٧] قيل معناه: قبل أن يحيط السوء بحسناته فيحبطها (٤).\nوقال السدي والكلبي: القريب ما دام في صحته قبل المرض والموت (٥).\nعكرمة وابن زيد: ما قبل الموت فهو قريب (٦).\n_________\n(١) في (ت): من.\nوأثر قتادة أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٥١، والطبري في\"جامع البيان\" ٤/ ٢٩٨ وإبن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٩٧.\n(٢) \"معاني القرآن\" ٢/ ٢٩. وقبله: ليس معناه أنهم يعملون السوء وهم جهال غير مميزين فإن من لا عقل له ولا تمييز لا حد عليه، وإنما معنى بجهالة ... فذكره.\n(٣) رجح الطبري في\"جامع البيان\" ٤/ ٢٩٩ قول قتادة في معنى الجهالة.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٨٤.\n(٥) أخرجه الطبري في \"جامع البيان\" ٤/ ٣٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٩٩، وهو مروي عن ابن عباس، وقد رجحه الطبري في \"جامع البيان\" ٤/ ٣٠٢.\n(٦) أخرجه الطبري في \"جامع البيان\" ٤/ ٣٠١، وأخرج أثر عكرمة: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٩٨.","vol":"10","page":138},{"text":"أبو مجلز والضحاك (١): قبل معاينة ملك الموت.\nأبو موسى الأشعري: هو أن يتوب قبل موته بفواق ناقة (٢). [١٠٣٠] أخبرنا أبو القاسم الحسن بن محمد بن الحسن المفسر (٣)، أخبرنا أبو عبد الله الصفار (٤)، ثنا أبو بكر بن أبي الدنيا (٥)، قال: حدثني محمد بن العباس بن محمد (٦)، ثنا محمد ابن عبد الله بن راشد (٧)، ثنا محمد بن مطرف (٨)، عن زيد بن\n_________\n(١) أثر أبي مجلز عند الطبري في \"جامع البيان\" ٤/ ٣٠١.\nوأثر الضحاك أخرجه سعيد في \"سننه\" ٣/ ١١٩٨ (٥٩٦)، والطبري في \"جامع البيان\" ٤/ ٣٠١.\n(٢) في هامش (م): فواق ناقة: ما بين الحلبتين، وهو كذلك.\nانظر: \"مفردات ألفاظ القرآن\" (فوف)، \"لسان العرب\" لابن منظور ٦/ ٣٤٨٨ (فوق).\nولم أجد أثر أبي موسى، وينسب أيضًا إلى ابن عباس من طريق عطاء، انظر: \"الوسيط\" للواحدي ٢/ ٢٧.\n(٣) أبو القاسم، هو الحبيبي، قيل: كذبه الحاكم.\n(٤) محمد بن عبد الله بن أحمد، الشيخ، الإمام، المحدِّث، القدوة.\n(٥) عبد الله بن محمد بن عبيد، صدوق، حافظ، صاحب تصانيف.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) محمد بن مطرف بن داود بن مطرف الليثي.\nروى عن: زيد، وأبي حازم، وعنه: يزيد بن هارون، والثوري، وابن المبارك. وثقه يزيد، وأحمد، وأبو حاتم، والجوزجاني، وابن معين، وقال مرة: ليس به بأس، وكذا قال أبو داود، والنسائي، ووثقه ابن حبان وقال: يغرب.\nانظر: \"الثقات\" لابن حبان ٧/ ٤٢٦، \"تهذيب الكمال\" للمزي ٢٦/ ٤٧٠، \"ميزان الاعتدال\" للذهبي ٤/ ٤٣، \"تقريب التهذيب\" لابن حجر (٦٣٠٥).","vol":"10","page":139},{"text":"أسلم (١)، عن عبد الرحمن بن البيلماني (٢) قال: اجتمع أربعة من أصحاب رسول الله -ﷺ-، فقال أحدهم: سمعت رسول الله - ﷺ - يقول: \"إن الله تعالى يقبل توبة العبد قبل أن يموت بيوم\".\nفقال الثاني: وأنا سمعت رسول الله -ﷺ- يقول: \"إن الله يقبل توبة العبد قبل أن يموت بنصف يوم\".\nفقال الثالث: وأنا سمعت رسول الله - ﷺيقول: \"إن الله يقبل توبة العبد قبل أن يموت بضحوة\".\nفقال الرابع: وأنا سمعت رسول الله -ﷺ- يقول: \"إن الله يقبل توبة العبد ما لم تغرغر نفسه\" (٣).\n_________\n(١) أبو عبد الله المديني، ثقة، عالم، وكان يرسل.\n(٢) ضعيف الحديث.\n(٣) [١٠٣٠] الحكم على الإسناد:\nإسناده ضعيف، آفته ابن البيلماني، وفي إسناد المصنف محمد بن العباس، ومحمد بن عبد الله لم أجدهما.\nالتخريج:\nأخرجه سعيد بن منصور في \"السنن\" ٣/ ١٢٠١ (٥٩٧)، والبيهقي في \"شعب الإيمان\" ٥/ ٣٩٨ (٧٠٦٩) والحاكم في \"المستدرك\" ٤/ ٢٨٦، وأحمد في \"المسند\" ٣/ ٤٢٥ (١٥٤٩٩) كلهم من طريق زيد عن ابن البيلماني.\nوالجملة الأخيرة من الحديث لها شاهد من حديث ابن عمر بلفظ: \"إن الله يقبل توبة العبد ما لم يغرغر\"، أخرجها أحمد في \"المسند\" ٢/ ١٣٢ (٦١٦٠)، والترمذي كتاب الدعوات، باب فضل التوبة والاستغفار وما ذكر من رحمة الله لعباده (٣٥٣٧)، وابن ماجه كتاب الزهد، باب ذكر التوبة (٤٢٥٣)، والحاكم في \"المستدرك\" ٤/ ٢٨٦، وإسناده صحيح.","vol":"10","page":140},{"text":"[١٠٣١] وأخبرنا عبد الله بن حامد الوزان (١)، أخبرنا أحمد بن محمد بن شاذان (٢)، حدثنا جيعويه بن محمد (٣)، ثنا صالح بن محمد الترمذي (٤) قال: حدثني الأحوص بن حكيم (٥)، عن خالد بن معدان (٦)، عن عبادة بن الصامت (٧) قال: قال رسول الله -ﷺ- \"من تاب قبل موته بسنة تاب الله عليه\"، ثم قال: \"إن السنة لكثير، من تاب قبل موته بشهر تاب الله عليه\"، ثم قال: \"إن الشهر لكثير، من تاب قبل موته بجمعة تاب الله عليه\"، ثم قال: \"إن الجمعة لكثيرة، من تاب قبل موته بساعة تاب الله عليه \"، ثم قال: \"إن الساعة لكثيرة، من تاب قبل أن يغرغر تاب الله عليه\" (٨).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) متهم، ساقط.\n(٥) الأحوص بن حكيم بن عمير بن الأسد، ضعيف الحفظ.\n(٦) الكلاعي، ثقة، يرسل عن الكبار.\n(٧) بدري، مشهور.\n(٨) [١٠٣١] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه ابن شاذان، وجيعويه مجهولان، وصالح الترمذي ساقط، والأحوص ضعيف.\nالتخريج:\nأخرجه الحارث بن أسامة كما في \"بغية الباحث\" ١/ ٣٠٩ (٢٠٥) من طريق أبي سلمة بن عبد الرحمن، عن أبي هريرة، وابن عباس، ضمن خطبة للنبي (طويلة، وفي إسناده داود بن المحبر، وهو كذاب. =","vol":"10","page":141},{"text":"[١٠٣٢] أخبرنا ابن فنجويه (١)، ثنا موسى بن محمد بن علي (٢)، ثنا الحسن بن علويه القطان (٣)، ثثا إسماعيل بن عيسى (٤)، ثنا المسيب بن شريك (٥)، عن عمرو بن عبيد (٦)، عن الحسن (٧) قال: قال رسول الله - ﷺ -: \"لما أهبط إبليس، قال: وعزتك وعظمتك لا أفارق ابن آدم حتى تفارق روحه جسده، فقال الله﷿-: وعزتي وعظمتي لا أحجب التوبة عن عبدي حتى يغرغر بها\" (٨).\n_________\n= وأخرجه الخطيب في \"تاريخ بغداد\" ٨/ ٣١٧ من طريق محمد بن مروان، عن الوضين بن عطاء، عن خالد عن عبادة به، وفيه السدي الصغير متهم بالكذب.\nفالحديث لا يصح، عدا الجملة الأخيرة منه فقد سبق أنها صحيحة.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) ثقة.\n(٤) أبو إسحاق العطار المؤرخ، ضعفه الأزدي، وصححه غيره.\n(٥) أبو سعيد التميمي، ضعيف، ترك الناس حديثه.\n(٦) أبو عثمان البصري، معتزلي وكان داعيًا إلى بدعته، اتهمه جماعة.\n(٧) هو البصري، ثقة، فقيه، فاضل، مشهور، وكان يرسل كثيرًا ويدلس.\n(٨) [١٠٣٢] الحكم على الإسناد:\nإسناد المصنف ضعيف جدًا، فيه موسى بن محمد مجهول، وإسماعيل ضعفه الأزدي ووثقه غيره، والمسيب ضعيف ترك الناس حديثه، وعمرو بن عبيد لا تحل الرواية عنه، والحسن لم يدرك النبي - ﷺ -.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٤/ ٣٠١ عن عوف عن الحسن مرسلًا، وسنده حسن إلى الحسن، وهو يتقوى بالحديث بعده.","vol":"10","page":142},{"text":"[١٠٣٣] وأخبرنا أبو بكر عبد الرحمن بن عبد الله بن علي الحمشاذي (١)، أخبرنا أبو ظهير عبد الله بن فارس العمري (٢)، ثنا معمر بن محمد أبو شهاب البلخي (٣)، ثنا مكي بن إبراهيم أبو السكن (٤)، ثنا عبد الله بن لهيعة (٥)، عن دراج (٦)، عن أبي الهيثم (٧)، عن أبي سعيد الخدري (٨) أن رسول الله -ﷺ-[٢٤٨] قال: \"إن الشيطان قال: وعزتك، لا أبرح أغوي عبادك ما دامت أرواحهم في أجسادهم، قال الرب ﵎: وعزتي وجلالي وارتفاع مكاني لا أزال أغفر لهم ما استغفروني\" (٩).\n_________\n(١) عبد الرحمن بن عبد الله بن علي بن محمد بن سخنويه، أبو بكر بن أبي محمد حمشاذ، لم يذكر بجرح أو تعديل.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) مكي بن إبراهيم البلخي، أبو السكن الحنظلي، ثقة، ثبت.\n(٥) صدوق، خلط بعد احتراق كتبه.\n(٦) دراج بن سمعان، أبو السمح السهمي، صدوق، وفي حديثه عن أبي الهيثم ضعف.\n(٧) سليمان بن عمرو بن عبد، ثقة.\n(٨) صحابي، مشهور.\n(٩) [١٠٣٣] الحكم على الإسناد:\nشيخ المصنف، وشيخ شيخه لم يذكرا بجرح ولا تعديل، ومعمر بن محمد لم أجده ودراج في حديثه عن أبي الهيثم ضعف.\nوالإسناد حسن لغيره.\nوانظر: \"سلسلة الأحاديث الصحيحة\" (١٠٤). =","vol":"10","page":143},{"text":"[١٠٣٤] وسمعت أبا عبد الرحمن السلمي (١) يقول: سمعت أبا بكر الرازي (٢) يقول: سمعت محمدًا الخباز (٣) يقول: يقال للتائب المخلص في توبته، ولو بمقدار ساعة من النهار، أو بمقدار نفس واحد قبل موته: ما أسرع ما جئت (٤).\n﴿فَأُولَئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا﴾.\n\n<span data-type=\"title\" id=toc-878>١٨ </span>- ﴿وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ﴾\nيعني المعاصي، ﴿حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ﴾ ووقع في النزع،\n_________\n= التخريج:\nأخرجه أحمد في \"المسند\" ٣/ ٢٩ (١١٢٤٤)، وعبد بن حميد في \"المنتخب\" (ص ٢٩٠) (٩٣٢)، وأبو يعلى في \"المسند\" ٢/ ٥٣٠ (١٣٩٩)، والحاكم في \"المستدرك\" ٤/ ٢٩٠ من طرق، عن ابن لهيعة، عن دراج، عن أبي الهيثم، عن أبي سعيد.\nوأخرجه أحمد في \"المسند\" ٣/ ٤١ (١١٣٦٧) من طريق ليث، عن يزيد بن الهاد، عن عمرو بن أبي عمرو، عن أبي سعيد به، وهذه متابعة جيدة لابن لهيعة، رجالها ثقات، إلا أن عمرًا لم يدرك أبا سعيد، لكن هذه المتابعة تقوي طريق ابن لهيعة.\n(١) محمد بن الحسين بن محمد، من كبار أئمة الصوفية، قال الذهبي: متكلم فيه.\n(٢) أبو بكر أحمد بن علي الرازي، الحافظ العلامة، الناقد، صاحب التصانيف.\n(٣) محمد بن عبد الله بن يزداد الخباز الرازي، حدث ببخارى، وسمع منه جماعة.\nانظر: \"الأنساب\" للسمعاني ٢/ ٣١٦.\n(٤) [١٠٣٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا، آفته السلمي، والخباز مجهول الحال.\nالتخريج:\nلم أجد من ذكره.","vol":"10","page":144},{"text":"﴿قَالَ إِنِّي تُبْتُ الْآنَ﴾ فحينئذ لا يقبل من كافر إيمانه، ولا من عاص توبته، ﴿وَلَا الَّذِينَ يَمُوتُونَ﴾ موضع ﴿الَّذِينَ﴾ خفض، يعني: ولا للذين يموتون، ﴿وَهُمْ كُفَّارٌ أُولَئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا﴾ أي: هيأنا، وأعددنا (١)، الاسم منه العتاد، قال عدي بن الرقاع:\nتأتيه أسلابُ الأعزَّة عنوةًّ ... قسرا وبجمع للحروب عتادهَا (٢)\nويقال للفرس المعد للحرب: عتد، وعتد (٣).\nقال الأسعر الجعفي (٤):\n_________\n(١) في (م): أعتدنا.\nوانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٢٠، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٥٥٠) (عبد).\n(٢) البيت من قصيدة يمدح بها الوليد بن عبد الملك.\n(٣) انظر: \"الشعر والشعراء\" لابن قتيبة ٢/ ٦١٩، \"الأغاني\" لأبي الفرج الأصفهاني ٩/ ٣٥٠.\nانظر: \"لسان العرب\" لابن منظور (عتد).\n(٤) ساقطة من (ت)، وفي (م): قال الشاعر الأسعر.\nوالأسعر -بمهملة- مرثد بن أبي حمران، أبو حمران. لقب بالأسعر لقوله:\nفلا يدعُني قومي لسعد بن مالك ... لئن أنا لم أسعر عليهم وأثقب\nوهو شاعر جاهلي.\nانظر: \"الاشتقاق\" لابن دريد (ص ٤٠٨)، \"الأعلام\" للزركلي ٧/ ٢٠١.\nوالجعفي نسبة إلى جعفي بن سعد، من مذحج.\nانظر: \"الأنساب\" للسمعاني ٢/ ٦٨.\nوالبيت ذكره في \"لسان العرب\" ٤/ ٦٨ (بعد)، ويريد بقوله بصائرهم أي: دم أبيهم.","vol":"10","page":145},{"text":"راحوا بصائرهم على أكتافهم ... وبصيرتي يعدو بها عتد وأي\n\n<span data-type=\"title\" id=toc-879>١٩ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ﴾ الآية،\nقال المفسرون: كان أهل المدينة في الجاهلية وفي أول الإسلام إذا مات الرجل وله امرأة جاء ابنه من غيرها، أو قريبه من عصبته فألقى ثوبه على تلك المرأة، أو على خبائها (١) فصار أحق بها من نفسها، ومن غيره، فإن شاء أن يتزوجها تزوجها (٢) بغير صداق وإلا بالصداق الأول الذي أصدقها الميت، وإن شاء زوَّجها غيره، وأخذ صداقها ولم يعطها منه شيئًا، وإن شاء عضلها (٣)، ومنعها من الأزواج وطوَّل عليها، وضارَّها لتفتدي منه بما ورثت من الميت، أو تموت هي فيرثها، فإن ذهبت المرأة إلى أهلها قبل أن يلقي (عليها ولي زوجها ثوبه) (٤) فهي أحق بنفسها، وكانوا يفعلون\n_________\n(١) الخباء هو: البناء الذي يبنى، أصله من خبأت، وقد تخبأت خباء.\nانظر: \"لسان العرب\" لابن منظور ١/ ٦٢ (خبأ).\n(٢) ساقطة من (م).\n(٣) العضل: منع المرأة من الزوج منعًا شديدًا.\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٥٧١)، (عضل)، وسيأتي تفسيره في الآية.\n(٤) في (ت): ولي ثوبه أو يتزوجها.\nوقد أثر هذا الكلام عن ابن عباس، والحسن، ومجاهد، وابن زيد، والسدي، والضحاك.","vol":"10","page":146},{"text":"ذلك (١)، حتى توفي أبو قيس بن الأسلت الأنصاري (٢)، وترك امرأته كبيشة بنت معن الأنصارية، فقام ابن له من غيرها، يقال له: حصن. وقال مقاتل بن حيان: اسمه قيس بن أبي قيس (٣) فطرح ثوبه عليها، فورث نكاحها، ثم تركها فلم يقربها، ولم ينفق عليها، يضارها بذاك لتفتدي منه بمالها، وكذلك كانوا يفعلون، إذا ورث أحدهم نكاحها، فإن كانت جميلة موسرة دخل بها، وإن لم تكن جميلة طول عليها لتفتدي منه، فأتت كبيشة إلى رسول الله -ﷺ- فقالت: يا رسول الله، إن أبا قيس توفي [٢٤٩] وورث نكاحي ابنه، وقد أضر بي، وطوَّل علي، فلا هو ينفق عليَّ، ولا هو يدخل بي، ولا هو يخلي سبيلي. فقال لها رسول الله -ﷺ-: \"اقعدي في بيتك حتى يأتي فيك أمر الله\" قال: فانصرفت، وسمعت بذلك النساء بالمدينة، فأتين رسول الله -ﷺوهو في مسجد الفضيخ، فقلن: يا رسول الله، ما نحن إلا كهيئة كبيشة، غير أنه لم ينكحنا الأبناء، ونكحنا بنو\n_________\n(١) انظر: أقوالهم في \"جامع البيان\" للطبري ٤/ ٣٠٥ - ٣٠٧.\n(٢) أبو قيس بن الأسلت الأنصاري مختلف في اسمه، وفي إسلامه، وقد كان قبل البعثة يتحنف، فلما لقي النبي -ﷺ- في المدينة وسمع منه قال: ما أحسن هذا! فقيل: إنه لم يسلم، وقيل: إنه سمع قبل الموت يوحد الله، فالله أعلم به.\nانظر: \"الإصابة\" لابن حجر ١٢/ ٣١٠.\nوأما زوجته فهي كبيشة، ويقال: كبشة بنت معن الأنصارية، ذكرها ابن حجر في \"الإصابة\" ١٣/ ١٠٧، ولم يترجم لها.\n(٣) ذكر ابن حجر في \"فتح الباري\" ٨/ ٩٥ الاختلاف في اسمه ولم يرجح شيئًا، ووقع في \"الفتح\" حصين بدل حصن، وهو ما في نسخة (م)، وسيأتي.","vol":"10","page":147},{"text":"العم. فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّسَاءَ كَرْهًا﴾ (١).\nقرأ حمزة، والكسائي، وخلف، والأعمش، ويحيى بن وثاب بضم الكاف هاهنا، وفي التوبة (٢)، والباقون بالفتح، قال الكسائي: هما لغتان.\nقال الفراء: الكره والإكراه، والكره المشقة، فما أكره عليه فهو كره بالفتح، وما كان من قبل نفسه فهو كره بالضم (٣).\n﴿وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ﴾ كفعل أهل المدينة.\nوقال جويبر عن الضحاك: نزلت هذه الآية في الرجل يكون في\n_________\n(١) أخرجه النسائي في \"تفسيره\" ١/ ٣٦٩ (١١٥)، والطبري في \"جامع البيان\" ٤/ ٣٠٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٠٢ (٥٠٣٠)، وذكره الواحدي بلا سند في \"أسباب النزول\" (ص ١٥١) من طريق محمد بن أبي أمامة بن سهل بن حنيف، عن أبيه به، مختصرًا.\nوالحديث حسَّن إسناده ابن حجر في \"فتح الباري\" ٨/ ٢٠٧، والسيوطي في \"لباب النقول\" (ص ٦٥)، وهو كما قالا. وله شاهد من طريق عكرمة -مرسلًا- عند الطبري في \"جامع البيان\" ٤/ ٣٠٦، وذكره السيوطي في \"الدر المنثور\" ٢/ ٢٣٤ - ٢٣٥، ونسبه لابن المنذر، وسيذكر الثعلبي هذا السبب مرة أخرى عند قوله: ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ﴾.\n(٢) في قوله تعالى: ﴿قُلْ أَنْفِقُوا طَوْعًا أَوْ كَرْهًا﴾ [٥٣] وكذلك التي في الأحقاف في قوله: ﴿حَمَلَتْهُ أُمُّهُ كُرْهًا﴾ [١٥] كلها بضم الكاف، ووافقهم عاصم في آية الأحقاف فقط.\n(٣) انظر: \"التيسير\" للداني (ص ٧٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٨.","vol":"10","page":148},{"text":"حجره اليتيمة فيكره أن يزوجها غيره (١)؛ لمالها، فيتزوجها لأجل مالها، أو تكون تحته العجوز، ونفسه تتوق إلى الشابة، فيكره فراق العجوز، يتوقع وفاتها ليرث مالها، وهو معتزل فراشها (٢).\nوقال ابن عباس: هذا في الرجل تكون له المرأة، وهو كاره لصحبتها، ولها عليه مهر، فيطوِّل عليها، ويضارُّها لتفتدي بالمهر، أو ترد عليه ما ساق إليها من المهر، فنهى الله -﷿- عن ذلك (٣).\nثم قال: ﴿إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ فحينئذ يحل لكم ضرارهن، ليفتدين منكم، وعضلهن، لتذهبوا ببعض ما آتيتموهن.\nواختلفوا في الفاحشة ما هي (٤)، فقال بعضهم: هي الزنا (٥).\nوقال الحسن: إن زنت حل لزوجها أن يسألها الخلع (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٢/ ١٨٦، \"البحر المحيط\" لأبي حيان ٣/ ٢١٢، فقد ذكرا قول الكسائي، والفراء، ونسباه لأبي عمرو، وابن قتيبة.\nوانظر: \"لسان العرب\" لابن منظور (كره).\n(٢) من (ت).\n(٣) أخرجه في \"جامع البيان\" ٤/ ٣٠٨ بمعناه، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٠٢ (٥٠٣٢).\n(٤) من (م)، (ت).\n(٥) أخرجه الطبري في \"جامع البيان\" ٤/ ٣٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٠٣ (٥٠٣٧) وهذا القول رجحه الطبري، وابن عطية في \"المحرر الوجيز\" ٢/ ٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٩٤ - ٩٥.\nوهو قول ابن عباس، وابن مسعود، وسعيد بن المسيب، والشعبي، والحسن، وعكرمة، والضحاك، وسعيد بن جبير، ومجاهد، والسدي.\n(٦) انظر: \"جامع البيان\" للطبري ٤/ ٣١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٠٤.","vol":"10","page":149},{"text":"قال عطاء: كان الرجل إذا أصابت امرأته فاحشة أخذ منها ما ساق إليها، وأخرجها، فنسخ ذلك بالحدود (١).\nوقال ابن مسعود، والضحاك، وقتادة: هي النشوز (٢).\n[١٠٣٥] (أخبرنا الحسين بن محمد بن الحسين الدينوري) (٣)، ثنا عمر بن أحمد بن القاسم النهاوندي (٤)، ثنا محمد بن عبد الله بن سليمان الحضرمي (٥)، ثنا يحيى الحماني (٦)، ثنا حاتم بن إسماعيل (٧)، عن جعفر بن محمد (٨)، عن أبيه (٩)، عن جابر بن\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٤/ ٣١٠.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٥٢، عن معمر عنه، ومن طريقه الطبري في \"جامع البيان\" ٤/ ٣١٠، ورده، وبين أنَّه فاسد؛ لأن الحد حق الله تعالى على من أتى الفاحشة التي هي الزنا، والافتداء حق للزوج، وليس أحدهما مبطلًا للآخر. انظر: كلامه ٤/ ٣١٢.\nوهي الرواية الثانية عن ابن عباس، وابن مسعود، انظر: أقوالهم في \"جامع البيان\" للطبري ٤/ ٣١٠ - ٣١١.\nوقد اختار الطبري في \"جامع البيان\" انظر: ٤/ ٣١١ شمول الفاحشة للزنا والنشوز، واستجاد اختياره ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٣٩٩.\n(٣) ساقط من (م)، وفي (ت): ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) فقيه، روى عن الثقات الموضوعات.\n(٥) أبو جعفر، الملقب بمطين، ثقة، حافظ.\n(٦) يحيى بن عبد الحميد بن عبد الرحمن الحماني، حافظ، إلا أنهم اتهموه بسرقة الحديث.\n(٧) المدني، صدوق، يهم.\n(٨) المشهور بالصادق، صدوق، فقيه، إمام.\n(٩) محمد بن علي بن الحسين بن علي بن أبي طالب الباقر، ثقة، فاضل.","vol":"10","page":150},{"text":"عبد الله (١) أن النبي -ﷺ- خطب الناس، فقال: \"اتقوا الله في النساء، فإنكم أخذتموهن بأمانة الله، واستحللتم فروجهن بكلمة الله، ولكم عليهن ألا يوطئن فرشكم أحدًا تكرهون، فإن فعلن فاضربوهن ضربًا غير مبرح، ولهن عليكم رزقهن وكسوتهن بالمعروف\" (٢).\nوقرأ: (مبينة) بفتح الياء ابن عباس، وعاصم، وابن كثير (٣)، الباقون بالكسر [٢٥٠].\n(﴿وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ﴾) (٤) قال الحسن: رجع إلى أول الكلام،\n_________\n(١) صحابي، مشهور.\n(٢) [١٠٣٥] الحكم على الإسناد:\nإسناد المصنف فيه النهاوندي يروي عن الثقات الموضوعات، والحماني، متهم بسرقة الحديث، لكن الحديث ثابت ومشهور من طرق أخرى كما سيأتي في التخريج.\nالتخريج:\nأخرجه مسلم كتاب الحج، باب حجة النبي - ﷺ - (١٢١٨) وهو قطعة من حديث جابر المشهور في صفة الحج، وأبو داود كتاب المناسك، باب صفة حجة النبي - ﷺ - (١٩٠٥)، والنسائي في \"السنن الكبرى\" ٢/ ٤٢١ (٤٠٠١)، والطبري في \"جامع البيان\" ٤/ ٣١١، وغيرهم من طرق عن جعفر بن محمد به.\n(٣) في (م): وعاصم في رواية أبي بكر، وكذلك في الأحزاب، والطلاق، وفي (ت): قرأ ابن عباس، وعاصم، وابن كثير: (مبينة)، وما في (م) هو الصواب، فإن حفصًا عن عاصم يقرأ بكسر الياء، ووافقه بقية القراء.\nانظر: \"التيسير\" للداني (ص ٧٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٨.\n(٤) ساقطة من (م)، وأثر الحسن ذكره البغوي في \"معالم التنزيل\" ٢/ ١٨٦.","vol":"10","page":151},{"text":"يعني: ﴿وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً﴾، ﴿وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ﴾ وقال بعضهم: هو أن يتصنع لها كما تتصنع له (١).\n﴿فَإِنْ كَرِهْتُمُوهُنَّ فَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا﴾ وهو ولد صالح، أو يعطفه الله عليها بعد ذلك، كذا قاله المفسرون (٢).\n[١٥٣٦] أخبرني أبو عبد الله بن فنجويه (٣)، ثنا عبيد الله بن محمد بن شنبة (٤)، حدثنا جعفر بن محمد الفريابي (٥)، ثنا محمد بن الحسن (٦)، أخبرنا عبد الله بن المبارك (٧)، ثنا عمارة بن زاذان (٨)،\n_________\n(١) مروي عن ابن عباس بلفظ: إني أحب أن أتزين لامرأتي كما أحب أن تتزين المرأة لي.\nانظر: في \"معالم التنزيل\" للبغوي ٢/ ١٨٦، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٩٧.\n(٢) قاله ابن عباس والسدي عند الطبري في \"جامع البيان\" ٤/ ٣١٣، ومقاتل بن حيان عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٥٠٩.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) إمام، حافظ، ثبت.\n(٦) محمد بن الحسن بن بور البلخي قدم بغداد وحدث بها عن أبي زكريا يحيى بن خالد شيخ خراساني، روى عنه أبو بكر الشافعي.\nانظر: \"تاريخ بغداد\" للخطيب ٢/ ١٨٨.\n(٧) الإمام، الثقة، الثبت، الفقيه، العالم.\n(٨) عمارة بن زاذان الصيدلاني، أبو سلمة البصري.\nروى عن ثابت، والحسن، ومكحول، وعنه: ابن المبارك، وأبو الوليد الطيالسي.\nقال أحمد: شيخ ثقة، ما به بأس. =","vol":"10","page":152},{"text":"عن مكحول الأزدي (١) قال: سمعت ابن عمر يقول: إن الرجل ليستخير الله ﷿، فيخار له، فيسخط على ربه ﷿، فلا يلبث أن ينظر في العاقبة فإذا هو قد خير له (٢).\n\n<span data-type=\"title\" id=toc-880>٢٠ </span>- ﴿وَإِنْ أَرَدْتُمُ اسْتِبْدَالَ زَوْجٍ مَكَانَ زَوْجٍ﴾\nولم يكن من قبلها نشوز، أو إتيان بفاحشة ﴿وَآتَيْتُمْ إِحْدَاهُنَّ﴾ وقد أعطيتم إحداهن ﴿قِنْطَارًا﴾ وهو المال الكثير، وقد مر تفسيره (٣).\n﴿فَلَا تَأْخُذُوا مِنْهُ﴾ أي: من القنطار ﴿شَيْئًا أَتَأْخُذُونَهُ﴾ استفهام\n_________\n= وقال ابن معين: صالح. وقال أبو زرعة: لا بأس به.\nوضعفه الدارقطني، وأبو حاتم، وأبو داود.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٦٥، \"تهذيب الكمال\" للمزي ٢١/ ٢٤٣، \"تقريب التهذيب\" لابن حجر (٤٨٤٧).\n(١) أبو عبد الله البصري، العتكي.\nروى عن: أنس، وابن عمر. وعنه: عمارة، والربيع بن صبيح.\nوثقه ابن معين، وقال أبو حاتم: لا بأس به. ووثقه ابن حبان، وقال الحافظ: صدوق. وقال أبو داود: ضعيف.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٠٧، \"الثقات\" لابن حبان ٥/ ٤٤٧، \"تهذيب الكمال\" للمزي ٢٨/ ٤٧٥، \"تقريب التهذيب\" لابن حجر (٦٨٧٦).\n(٢) [١٠٣٦] الحكم على الإسناد:\nإسناده ضعيف، من أجل عمارة.\nوإسناد المصنف فيه ابن شنبة وابن بور؛ مجهولان.\nالتخريج:\nأخرجه ابن المبارك في \"الزهد\" (ص ٣٢) (١٢٨)، وابن أبي الدنيا في \"الرضا عن الله\" ٢/ ٩٣ (٥٦) عن عمارة عن مكحول عن ابن عمر.\n(٣) عند قوله تعالى: ﴿وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ﴾ [آل عمران: ١٤].","vol":"10","page":153},{"text":"نهي وتوبيخ، ﴿بُهْتَانًا وَإِثْمًا مُبِينًا﴾ وانتصابهما من وجهين:\nأحدهما: بنزع الخافض، والثاني: بالإضمار (١)، تقديره: تصيبون في أخذه بهتانًا وإثمًا مبينًا.\nثم قال:\n\n<span data-type=\"title\" id=toc-881>٢١ </span>- ﴿وَكَيْفَ تَأْخُذُونَهُ﴾\nعلى طريق الاستعظام، كقوله: ﴿كَيْفَ تَكْفُرُونَ بِاللَّهِ﴾ (٢).\n﴿وَقَدْ أَفْضَى بَعْضُكُمْ إِلَى بَعْضٍ﴾ قال المفسرون: أراد المجامعة، ولكن الله كريم يكني بما شاء عما شاء.\nوأصل الإفضاء هو: الوصول إلى الشيء من غير واسطة (٣).\n﴿وَأَخَذْنَ مِنْكُمْ مِيثَاقًا غَلِيظًا﴾.\nقال الحسن، وابن سيرين، والضحاك، وقتادة، والسدي: هو قولهم عند العقد: زوجتكها على ما أخذ الله للنساء على الرجال من إمساك بمعروف، أو تسريح بإحسان (٤).\n_________\n(١) الَّذي ذكره المفسرون أن النصب لوجهين: إما أن يكون قوله ﴿بُهْتَانًا﴾ في موضع الحال، أو يكون مفعولا لأجله، و﴿إِثْمًا﴾ معطوفا عليه.\n\"البحر المحيط\" لأبي حيان ٣/ ٢١٦، \"الدر المصون\" للسمين الحلبي ٣/ ٦٣٤ - ٦٣٥، \"إملاء ما من به الرحمن\" للعكبري ١/ ١٧٣، \"الكشاف\" للزمخشري ١/ ٥١٤.\n(٢) البقرة: ٢٨.\n(٣) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦٣٩)، \"القاموس المحيط\" للفيروزآبادي (ص ١٠٧٣)، (فضا).\n(٤) هذا النص هو فحوى أقوالهم. =","vol":"10","page":154},{"text":"مجاهد: هو كلمة النِّكَاح التي يستحل بها الفرج، وهو قوله: نكحت (١).\nالشعبي، وعكرمة، والربيع: هو (٢) قوله: \"أخذتموهن بأمانة الله، واستحللتم فروجهن بكلمة الله\".\n\nفصل\nفيما ورد من الأخبار في الرخصة في مغالاة المهر، لقوله ﷿: ﴿وَآتَيْتُمْ إِحْدَاهُنَّ قِنْطَارًا﴾:\n[١٠٣٧] أخبرنا الشيخ أبو عبد الله الحسين بن محمد بن الحسين الثقفي (٣) ﵀ بقراءتي عليه في داري، ثنا عبيد الله بن محمد بن شنبة (٤)، وعبد الله بن يوسف (٥) قالا: ثنا محمد بن عمران بن هارون (٦)، ثنا محمد بن إسحاق الصاغاني (٧)، ثنا أبو عبيد القاسم\n_________\n= انظرها في: \"جامع البيان\" للطبري ٤/ ٣١٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٠٩، وعنده أنَّه مروي أيضًا عن أبي العالية، وعكرمة، ويحيى بن أبي كثير، وقد رجح هذا القول الطبري في \"جامع البيان\" ٤/ ٣١٦.\n(١) أخرجه الطبري في \"جامع البيان\" ٤/ ٣١٦، وعنده أنَّه مروي أيضًا عن القرظي وابن زيد، وانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٠٩.\n(٢) في (م): هي. وقد أخرج قول عكرمة والربيع الطبري في \"جامع البيان\" ٤/ ٣١٦.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) لم أجده\n(٦) لم أجده.\n(٧) أبو بكر الصاغاني، ثقة، ثبت.","vol":"10","page":155},{"text":"ابن سلام (١)، ثنا عبد الله بن صالح (٢) عن الليث (٣)، عن هشام بن سعد (٤)، عن عطاء الخراساني (٥) قال: خطب عمر بن الخطاب إلى علي بن أبي طالب - ﵁ - ابنته أم كلثوم، وهي من فاطمة بنت رسول الله - ﷺ -، فقال: إنها [٢٥١] صغيرة، فقال عمر: إني سمعت رسول الله - ﷺ - يقول: \"إن كل نسب وصهر ينقطع يوم القيامة إلا نسبي وصهري\"، فلذلك رغبت في هذا. فقال على: فإني مرسلها إليك حتَّى تنظر إلى صغرها. فأرسلها إليه، فجاءته فقالت: إن أبي يقول لك: هل رضيت الحلة؟ قال: قد رضيتها. قال: فأنكحه علي، فأصدقها عمر أربعين ألف درهم (٦).\n_________\n(١) ثقة.\n(٢) أبو صالح المصري، صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة.\n(٣) ثقة، ثبت، فقيه، إمام.\n(٤) صدوق، له أوهام، رمي بالتشيع.\n(٥) صدوق، يهم كثيرًا، ويرسل ويدلس.\n(٦) [١٠٣٧] الحكم على الإسناد:\nالحديث حسن بمجموع طرقه وشواهده، وصححه الحاكم، والضياء في \"الأحاديث المختارة\"، والألباني في \"صحيح الجامع\" (٤٥٦٤).\nالتخريج:\nأخرجه أحمد في \"فضائل الصحابة\" ٢/ ٦٢٥ (١٠٦٩)، وابن أبي شيبة في \"المصنف\" ٦/ ٩٠ (١٦٥٢٨)، والحاكم في \"المستدرك\" ٣/ ١٥٣، والضياء في \"الأحاديث المختارة\" ١/ ١٩٧ (١٠١)، والطبراني في \"المعجم الأوسط\" ٥/ ٣٧٦ (٥٦٠٦)، وفي \"المعجم الكبير\" ٣/ ٤٥ (٢٦٣٥) من طرق عن سفيان بن عيينة، عن جعفر بن محمد، عن أبيه، عن جابر قال: سمعت عمر يقول: سمعت رسول الله - ﷺ - يقول: ... فذكره، ولم يذكر القصة. =","vol":"10","page":156},{"text":"[١٠٣٨] وأخبرنا الحسين بن محمد (١)، ثنا (أحمد بن جعفر بن حمدان بن عبد الله) (٢)، ثنا جعفر بن محمد الفريابي (٣)، ثنا عبيد الله ابن عمر القواريري (٤)، ثنا عبد الأعلى (٥)،\n_________\n= وأخرجه الطبراني في \"المعجم الكبير\" (٢٦٣٤) من طريق يونس بن أبي يعفور عن أبيه، عن ابن عمر، عن عمر به، بدون القصة.\nوأخرجه الدولابي في \"الذرية الطاهرة\" ١/ ١١٤ (٢١٧) من طريق ابن إسحاق، عن عاصم بن عمر، عن قتادة به، بدون القصة.\nوبرقم (٢١٨) من طريق خالد بن صالح، عن واقد بن محمد بن عبد الله بن عمر، عن بعض أهله أن عمر خطب .. فذكره.\nوبرقم (٢١٩) من طريق عبد العزيز الدراوردي، عن زيد بن أسلم، عن أبيه قال: خطب عمر .. فذكره.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (م): أحمد بن حمدان، وهو القطيعي، ثقة.\n(٣) إمام، حافظ، ثبت.\n(٤) عبيد الله بن عمر بن ميسرة الجشمي، ولاء.\nروى عن: عبد الأعلى، وابن مهدي، وابن عيينة. وعنه: البخاري، ومسلم، وأبو داود، والفريابي.\nثقة، ثبت، توفي سنة (٢٣٥ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١٠/ ٣٢٠، \"تهذيب الكمال\" للمزي ١٩/ ١٣٠، \"تهذيب التهذيب\" لابن حجر ٧/ ٤٠.\n(٥) عبد الأعلى بن عبد الأعلى بن محمد القرشي البصري.\nروى عن هشام، والحذاء. وعنه: إسحاق، والقواريري.\nوثقه ابن معين، وابن حبان، والعجلي، وقال النسائي: ليس به بأس. وقال أبو حاتم: صالح الحديث. وقال ابن سعد: لم يكن بالقوي. وقال الذهبي: صدوق.\nوقال الحافظ: ثقة. توفي سنة (١٨٩ هـ). =","vol":"10","page":157},{"text":"ثنا هشام بن حسان (١) عن ابن سيرين (٢) أن الحسن بن علي تزوج امرأة فبعث إليها بمائة جارية، مع كل جارية ألف درهم (٣).\n[١٠٣٩] وبإسناده عن الفريابي (٤) (قال: حدثني) (٥) أبو الأصبغ عبد العزيز بن يحيى الحراني (٦) قال: حدثني محمد بن سلمة (٧)، عن أبي عبد الرحيم (٨)،\n_________\n= انظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٢٩٠، \"الثقات\" لابن حبان ٧/ ١٣٠، \"تهذيب الكمال\" للمزي ١٦/ ٣٥٩، \"تقريب التهذيب\" لابن حجر (٣٧٣٤).\n(١) الأزدي، ثقة، وهو أثبت الناس في ابن سيرين.\n(٢) ثقة، ثبت.\n(٣) [١٠٣٨] الحكم على الإسناد:\nإسناده صحيح.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٨٤: رواه الطبراني ورجاله رجال الصحيح.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٦/ ٩١ (١٦٥٣٧)، والطبراني في \"المعجم الكبير\" ٣/ ٢٧ (٢٥٦٤)، وأبو نعيم في \"حلية الأولياء\" ٢/ ٣٨ من طريق عبد الأعلى عن هشام عن محمد .. به.\n(٤) حافظ، ثبت.\n(٥) في (ت): ثنا.\n(٦) في (م): الجرجاني. وهو خطأ.\nوأبو الأصبغ الحراني البكائي، صدوق ربما وهم.\n(٧) أبو عبد الله الباهلي الحراني، ثقة.\n(٨) في (م): الرحمن. وهو خطأ.\nوهو خالد بن يزيد -وقيل: ابن أبي يزيد وهو المشهور- بن سماك، أبو عبد الرحيم الحراني. =","vol":"10","page":158},{"text":"عن زيد بن أبي أنيسة (١)، عن يزيد بن أبي حبيب (٢)، عن مرثد بن عبد الله اليزني (٣)، عن عقبة بن عامر الجهني (٤) أن رسول الله - ﷺ - قال: \"خير النِّكَاح أيسره\"، وقال لرجل: \"أترضى أن أزوجك فلانة؟ \" قال: نعم. وقال للمرأة: \"أترضين أن أزوجك فلانًا؟ \" قالت: نعم. فزوج أحدهما صاحبه، فدخل عليها الرجل، ولم يفرض لها صداقًا، ولم يعطها شيئًا، وكان ممن شهد الحديبية وله سهم بخيبر، فلما حضرته الوفاة، قال: إن رسول الله - ﷺ - زوجني فلانة، ولم أفرض (٥) لها صداقًا، ولم أعطها شيئًا، وإني قد أعطيتها من صداقها سهمي بخيبر، فأخذت سهمه ذلك فباعته بمائة ألف درهم (٦).\n_________\n= روى عن: زيد، ومكحول، والألهاني، وعنه: محمد، وابن شابور، ووكيع.\nوثقه ابن معين وابن حبان والذهبي والحافظ، وقال أبو حاتم والجوزجاني وأحمد: لا بأس به. توفي سنة (١٤٤ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٦١، \"تهذيب الكمال\" للمزي ٨/ ٢١٧، \"تهذيب التهذيب\" لابن حجر ٣/ ١٣٢، \"تقريب التهذيب\" لابن حجر (١٦٩٧).\n(١) زيد بن أبي أنيسة الجزري. ثقة، توفي سنة (١٢٥ هـ). روى عن: الحكم بن عتيبة، والأعمش. وعنه: مالك، ومسعر، وأبو عبد الرحيم، ثقة، له أفراد.\nانظر: \"تهذيب الكمال\" للمزي ١٠/ ١٨، \"الكاشف\" للذهبي ١/ ٣٣٦، \"تقريب التهذيب\" لابن حجر (٢١١٨).\n(٢) ثقة، فقيه، وكان يرسل.\n(٣) ثقة.\n(٤) صحابي، مشهور.\n(٥) في (م): أعط.\n(٦) ساقط من (م)، (ت). =","vol":"10","page":159},{"text":"[١٠٤٠] وأخبرنا أبو عبد الله الثقفي (١)، ثنا عبيد الله بن محمد بن شنبة (٢)، وعبد الله بن يوسف (٣) قالا: أخبرنا محمد بن عمران (٤)، حدثنا الصاغاني (٥)، ثنا أبو عبيد (٦)، ثنا أبو اليمان (٧)، عن أبي بكر ابن عبد الله بن أبي مريم (٨)، عن ضمرة ابن حبيب (٩) أن أم حبيبة\n_________\n= [١٠٣٩] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه أبو داود كتاب النِّكَاح، باب فيمن تزوج ولم يسم صداقًا حتَّى مات (٢١١٧)، من طريق أبي الأصبغ عن محمد بن سلمة ... به.\nوأخرجه عبد الرزاق في \"المصنف\" ٦/ ١٧٨ (١٠٤١٢)، والطبراني في \"المعجم الأوسط\" ١/ ٢٢١ (٧٢٤)، والقضاعي في \"مسند الشهاب\" ٢/ ٣٢٠ (١٢٢٦)، من طريق محمد بن مسلمة عن عمرو بن دينار قال بلغني أن النبي - ﷺ - قال، فذكره.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) ثقة، ثبت.\n(٦) ثقة، فاضل.\n(٧) الحكم بن نافع البهراني، ثقة، ثبت.\n(٨) الغساني، ضعيف، وكان قد سرق بيته فاختل.\n(٩) ضمرة بن حبيب بن صهيب الزبيدي.\nروى عن: أبي أمامة، وعوف بن مالك، وأبي سليم الخولاني.\nوعنه: أبو بكر، وأرطاة بن المنذر. تابعي، ثقة.\nانظر: \"الثقات\" لابن حبان ٤/ ٣٨٨، \"تهذيب الكمال\" للمزي ١٣/ ٣١٤، \"ميزان الاعتدال\" للذهبي ٢/ ٣٣٠، \"تقريب التهذيب\" لابن حجر (٢٩٨٦).","vol":"10","page":160},{"text":"كانت بأرض الحبشة مع جعفر بن أبي طالب، وأن رسول الله - ﷺ - تزوجها فأصدق عنه النجاشي أربعمائة دينار (١).\n[١٠٤١] وبه عن أبي عبيد (٢)، ثنا أبو معاوية (٣) عن هشام بن حسان (٤)، عن ابن سيرين (٥)، عن ابن عباس أنَّه تزوج سليمة\n_________\n(١) [١٠٤٠] الحكم على الإسناد:\nصحيح بمجموع طرقه.\nوإسناد المصنف فيه ابن شنبة، وعبد الله بن يوسف، ومحمد بن عمران مجاهيل، وقد تقدموا.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٤/ ٢٣ من طريق الطبري، ثنا محمد بن عمر، ثنا إسحاق بن محمد، حدثني جعفر بن محمد بن علي، عن أبيه قال: بعث النبي - ﷺ - عمرو بن أمية .. فذكره.\nوأخرجه البيهقي في \"السنن الكبرى\" ٧/ ١٣٩ من طريق ابن إسحاق قال حدثني أبو جعفر قال: بعث النبي - ﷺ - ... فذكره.\nوأخرجه ابن سعد في \"الطبقات الكبرى\" ٢/ ٥٢ من طريق ابن إسحاق.\nوأخرجه الزبير بن بكار في \"أزواج النبي - ﷺ -\" ٢/ ٥٢ من طريق محمد بن حسن، ثنا إسحاق بن عيسى، عن يحيى بن عمر، عن أبيه.\nوأبو داود كتاب النِّكَاح، باب الصداق (٢١٠٧)، وأخرجه النسائي في \"السنن الكبرى\" ٣/ ٣١٥ (٥٥١٢)، والبيهقي في \"السنن الكبرى\" ٧/ ١٣٩، وابن الجارود في \"المنتقى\" ٢/ ١٧٩ (٧١٣) من طرق عن معمر، عن الزهري، عن عروة بن الزبير، عن أم حبيبة به، وعندهم أن صداقها كان أربعة آلاف.\n(٢) القاسم بن سلام، ثقة.\n(٣) محمد بن خازم التميمي، أبو معاوية الضرير، ثقة، أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره.\n(٤) ثقة من أثبت الناس في ابن سيرين.\n(٥) ثقة، ثبت، كبير القدر.","vol":"10","page":161},{"text":"السلمية (١) على عشرة آلاف درهم (٢).\n[١٠٤٢] وبه عن أبي عبيد (٣)، ثنا إسماعيل بن إبراهيم (٤)، عن أيوب (٥)، عن نافع (٦)، عن ابن عمر أنَّه كان يزوج المرأة من بناته على عشرة آلاف درهم (٧).\n[١٠٤٣] وبه عن أبي عبيد (٨)، ثنا ابن مهدي (٩)، عن حماد بن سلمة (١٠)، عن أبي بشر (١١)،\n_________\n(١) في (ت): أم سلمة.\n(٢) [١٠٤١] الحكم على الإسناد:\nصحيح. وفي إسناد المصنف المجاهيل الذين سبق ذكرهم في السند قبله.\nالتخريج:\nأخرجه ابن أبي شيبة في \"مصنف\" ٦/ ٩٠ (١٦٥٣١) من طريق هشام، عن ابن سيرين، عن ابن عباس، وفيه شميلة، بدل سليمة.\n(٣) ثقة.\n(٤) الأسدي، أبو بشر البصري، المعروف بابن علية، ثقة، حافظ.\n(٥) السختياني، ثقة، إمام، حجة.\n(٦) مولى ابن عمر، ثقة، ثبت، فقيه، مشهور.\n(٧) [١٠٤٢] الحكم على الإسناد:\nصحيح، وفي إسناد المصنف المجاهيل الَّذي سبق التنبيه عليهم آنفًا.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٦/ ٩١ (١٦٥٣٢) من طريق أيوب عن نافع عن ابن عمر.\n(٨) ثقة.\n(٩) عبد الرحمن، ثقة، ثبت، حافظ.\n(١٠) ابن دينار البصري، ثقة، حافظ، عابد، تغير بآخره.\n(١١) أبو بشر، كذا في النسخ، ولعله: ابن بشر، عبد الله الخثعمي. =","vol":"10","page":162},{"text":"أن عروة البارقي (١) تزوج بنت هانئ بن قبيصة على أربعين ألف درهم (٢).\n[١٠٤٤] وأخبرني ابن فنجويه (٣)، ثنا أحمد بن جعفر بن حمدان (٤)، ثنا جعفر بن محمد الفريابي (٥)، ثنا هدبة بن خالد (٦)، ثنا مهدي بن ميمون (٧)، عن غيلان بن جرير (٨) أن مطرفًا تزوج امرأة\n_________\n= روى عن عروة البارقي. وعنه: السفيانان، وشعبة.\nقال أبو حاتم: شيخ. ووثقه ابن حبان، وقال الذهبي والحافظ: صدوق.\nانظر: \"تهذيب الكمال\" للمزي ١٤/ ٣٣٩، \"تقريب التهذيب\" لابن حجر (٣٢٣٢).\n(١) عروة بن الجعد البارقي، صحابي، سكن الكوفة، وهو أول قاض بها.\nانظر: \"تهذيب الكمال\" للمزي ٢/ ٥، \"تهذيب التهذيب\" لابن حجر ٧/ ١٧٨.\n(٢) [١٠٤٣] الحكم على الإسناد:\nإسناده ضعيف، لوجود المجاهيل الذين سبق ذكرهم آنفًا.\nالتخريج:\nلم أجده.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) القطيعي، ثقة.\n(٥) إمام، حافظ، ثبت.\n(٦) القيسي الثوباني، ثقة، عابد، تفرد النسائي بتضعيفه، ومرة أخرى قواه.\n(٧) الأزدي المعولي، ثقة.\n(٨) غيلان بن جرير الأزدي المعولي.\nروى عن: أنس، وشهر، وابن المسيب، وعنه: مهدي وأيوب، وشعبة.\nثقة، توفي سنة (١٢٩ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٥٢، \"تهذيب الكمال\" للمزي ٢٣/ ١٣٠، \"تقريب التهذيب\" لابن حجر (٥٣٦٩).","vol":"10","page":163},{"text":"على عشرة آلاف أوقية (١).\n\n(فصل) (٢)\nفيمن كره ذلك، والكلام في أقل المهر [٢٥٢]\n[١٠٤٥] أخبرنا (أبو عبد الله الحسين بن محمد بن فنجويه الدينوري بقراءتي عليه) (٣)، ثنا عمر بن الخطاب (٤)، ثنا محمد بن إسحاق المسوحي (٥)، حدثنا سعيد بن منصور (٦)، ثنا هشيم بن بشير (٧) -بواسط-، ثنا منصور بن زاذان (٨)، عن ابن سيرين (٩)، ثنا\n_________\n(١) في (ت): درهم، وفي باقي النسخ: واق، والمثبت من (م).\n[١٠٤٤] الحكم على الإسناد:\nإسناده صحيح، رجاله ثقات أثبات.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٦/ ٩١ (١٦٥٣٣) عن أبي أسامة عن مهدي ابن ميمون، عن غيلان به.\n(٢) من (ت).\n(٣) في (م): ابن فنجويه. وهو ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم يتبين لي من هو.\n(٥) صدوق.\n(٦) الخراساني، ثقة، مصنف.\n(٧) أبو معاوية السلمي، ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٨) منصور بن زاذان الواسطي.\nروى عن: الحسن، وابن سيرين، وقتادة. وعنه: شعبة، وهشيم.\nكان ثقة ثبتًا حافظًا، عابدًا، توفي سنة (١٣١ هـ) وقيل غير ذلك.\nانظر: \"تهذيب الكمال\" للمزي ٢٨/ ٥٢٣، \"سير أعلام النبلاء\" للذهبي ٥/ ٤٤١.\n(٩) ثقة، ثبت، كبير القدر.","vol":"10","page":164},{"text":"أبو العجفاء السلمي (١) قال: سمعت عمر بن الخطاب، وهو يخطب الناس، فحمد الله وأثنى عليه، وقال: ألا لا تغالوا في صداق النساء، فإنها لو كانت مكرمة في الدنيا أو تقوى عند الله لكان أولاكم به النبي - ﷺ -، ما أصدق امرأة من نسائه، ولا امرأة من بناته فوق ثنتي عشرة أوقية، ألا وإن أحدكم (ليغلي بصدقة) (٢) امرأته حتَّى إنه تبقى لها عداوة في نفسه، فيقول: كلفتُ لك عَلَق القِرْبَة، أو عرق القربة (٣).\n[١٠٤٦] (وأخبرني الحسين بن محمد) (٤) بن فنجويه، ثنا أحمد بن\n_________\n(١) هرم بن نسيب، أبو العجفاء السلمي. روى عن: عمر. وعنه: ابن سيرين.\nوثقه ابن معين، وابن حبان، والدارقطني، وقال الحافظ: مقبول.\n\"تهذيب الكمال\" للمزي ٣٤/ ٧٨، \"تقريب التهذيب\" لابن حجر (٨٢٤٦)، وفي \"تحرير التقريب\" ٤/ ٢٣٦ بل صدوق حسن الحديث. وهذا أقرب.\n(٢) في (ت): ليغالي في صداق.\n(٣) قوله علق القربة أي: حبلها الَّذي تُعَلَّق به.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٩٠.\n[١٠٤٥] الحكم على الإسناد:\nصحيح، وقد صححه الترمذي، والألباني.\nوإسناد المصنف فيه عمر بن الخطاب، سبق أني لم أجده.\nالتخريج:\nأخرجه أبو داود في كتاب النِّكَاح، باب الصداق (٢١٠٦)، والنسائي في \"السنن الكبرى\" ٣/ ٣١٤ (٥٥١١)، وابن ماجة في كتاب النِّكَاح، باب صداق النساء (١٨٨٧)، والترمذي أبواب النِّكَاح، باب منه (١١١٤)، والدارمي في \"السنن\" ٣/ ١٤١١ (٢٢٤٦) من طرق عن ابن سيرين، عن أبي العجفاء، عن عمر.\n(٤) في (م): أخبرني. وابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"10","page":165},{"text":"جعفر بن حمدان (١)، ثنا محمد بن حمدان بن سفيان (٢)، ثنا الربيع بن سليمان (٣)، ثنا ابن وهب (٤)، عن أسامة بن زيد (٥) أن صفوان بن سليم (٦)، حدثه عن عروة بن الزبير (٧)، عن عائشة أنها قالت: قال رسول الله -ﷺ-: \"من يمن المرأة أن يتيسر صداقها، وأن يتيسر رحمها\"، قال عروة: وأنا أقول من عندي؛ من أول شؤمها أن يكثر صداقها (٨).\n_________\n(١) القطيعي، ثقة.\n(٢) محمد بن حمدان بن سفيان، أبو عبد الله الطرائفي المخرمي.\nسمع من الربيع عامة كتب الشافعي، وروى عن أبي زرعة، وابن عرفة.\nقال أبو الفضل الحافظ: واسع العلم، صدوق، توفي سنة (٣١٨ هـ) أو بعدها.\nانظر: \"تاريخ بغداد\" للخطيب ٢/ ٢٨٦.\n(٣) ثقة.\n(٤) عبد الله بن وهب بن مسلم الفهري، ثقة، حافظ، عابد.\n(٥) الليثي، صدوق، يهم.\n(٦) صفوان بن سليم المدني، ثقة، مفتٍ، عابد، رمي بالقدر.\n(٧) ثقة.\n(٨) [١٠٤٦] الحكم على الإسناد:\nفي إسناده أسامة بن زيد، فيه خلاف، هل هو الليثي أم العدوي، وبالأخير جزم الهيثمي في \"مجمع الزوائد\" ٤/ ٢٥٥. ولذلك ضعفه، بينما صرح بأنه الليثي ابن عدي في \"الكامل\" ١/ ٧٧ - ٧٨، وقال الحاكم: صحيح على شرط مسلم، ووافقه الذهبي.\nوكذلك حسنه الألباني في \"إرواء الغليل\" ٦/ ٣٥٠.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٦/ ٧٧ (٢٤٤٧٨)، والطبراني في \"المعجم الأوسط\" =","vol":"10","page":166},{"text":"[١٠٤٧] وأخبرني ابن فنجويه (١)، حدثنا أحمد بن جعفر بن حمدان (٢)، ثنا جعفر بن محمد الفريابي (٣)، ثنا (٤) محمود بن غيلان (٥)، ثنا بشر بن السري (٦)، وعثيان بن اليمان (٧)، عن داود ابن قيس (٨)، عن (موسى) بن يسار (٩)، عن أبي هريرة قال: كان\n_________\n= ٤/ ٦٢ (٣٦١٢)، والحاكم في \"المستدرك\" ٢/ ١٩٧، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٤٠٥ (٤٠٩٥)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٣٥ من طرق، عن أسامة بن زيد، عن صفوان، عن عروة، عن عائشة به.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) القطيعي، ثقة.\n(٣) إمام، حافظ، ثبت.\n(٤) في (م): عن.\n(٥) محمود بن غيلان العدوي، ولاء.\nروى عن: بشر، وابن عيينة، ووكيع. وعنه: الجماعة سوى أبي داود، والفريابي.\nثقة، صاحب سنة، توفي سنة (٢٣٩ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٢٧/ ٣٠٥، \"سير أعلام النبلاء\" للذهبي ١٢/ ٢٢٣، \"تقريب التهذيب\" لابن حجر (٦٥١٦).\n(٦) أبو عمر الأفوه. ثقة، متقن، واعظ.\n(٧) الحداني، أبو محمد اللؤلؤي، مقبول.\n(٨) الفراء الدباغ، ثقة، فاضل.\n(٩) في النسخ الخطية: سعيد، والصواب: موسى بن يسار، وهو المطلبي.\nروى عن أبي هريرة، وعنه داود بن قيس. ثقة.\nانظر: \"تهذيب الكمال\" للمزي ٢٩/ ١٦٨، \"تقريب التهذيب\" لابن حجر (٧٠٢٤)، وإنما صوبت موسى بن يسار؛ لأنه الوارد في سند داود بن قيس كما في التخريج.","vol":"10","page":167},{"text":"صداقنا منذ كان فينا رسول الله - ﷺ - عشرة أوراق، وهو (١) أربعمائة درهم (٢).\n[١٠٤٨] وبه عن الفريابي (٣)، ثنا قتيبة بن سعيد (٤)، ثنا حماد بن زيد (٥)، ح (٦).\n[١٠٤٩] وأخبرنا أبو بكر الجوزقي (٧)، أخبرنا أبو العباس الدغولي (٨)، ثنا زيد بن تميم (٩)، ثنا يحيى بن يحيى (١٠)، ثنا حماد\n_________\n(١) ساقطة من (م)، (ت).\n(٢) [١٠٤٧] الحكم على الإسناد:\nقال الحاكم: إسناده صحيح على شرط مسلم، ولم يخرجاه، ووافقه الذهبي.\nالتخريج:\nأخرجه النسائي في \"السنن الكبرى\" ٣/ ٣١٤ (٥٥١٠)، وأحمد في \"المسند\" ٢/ ٣٦٧ (٨٨٥٧) والدارقطني في \"السنن\" ٣/ ٢٢٢ (١٣)، والحاكم في \"المستدرك\" ٢/ ١٩١، والبيهقي في \"السنن الكبرى\" ٧/ ٢٣٥، وابن الجارود في \"المنتقى\" ٢/ ١٧٩ (٧١٧)، من طرق عن داود بن قيس عن موسى بن يسار عن أبي هريرة.\n(٣) إمام، حافظ، ثبت.\n(٤) الثقفي، ثقة، ثبت.\n(٥) الأزدي، ثقة، ثبت، فقيه.\n(٦) ساقطة من (م)، (ت).\n(٧) محمد بن عبد الله، ثقة.\n(٨) محمد بن عبد الرحمن، إمام، حافظ، مجود.\n(٩) ابن يحيى بن حفص بن عمر بن عباد التميمي، من أهل سرجس بن ابنة المؤمل بن خارجة. يروي عن عمه حفص بن يحيى، مات سنة (٢٦٦ هـ)، كذا ذكره ابن حبان في \"الثقات\" ٨/ ٢٥١ - ٢٥٢.\n(١٠) ابن بكر الحنظلي، ثقة، ثبت، إمام.","vol":"10","page":168},{"text":"ابن زيد (١).\n[١٠٥٠] قال: (وأخبرنا ابن الأعرابي) (٢) -بمكة- قال: ثنا الحسن بن محمد بن الصباح الزعفراني (٣)، ثنا يحيى بن عباد (٤)، ثنا حماد بن زيد (٥)، عن ثابت البناني (٦)، عن أنس بن مالك أن رسول الله - ﷺ - رأى على عبد الرحمن بن عوف أثر صفرة، فقال: \"ما هذا؟ \" قال: يا رسول الله، تزوجت امرأة على وزن نواة من\n_________\n(١) ثقة، ثبت، فقيه.\n(٢) في (ت): أخبرنا أبو بكر الجوزقي.\nوهو أحمد بن محمد بن زياد، أبو سعيد بن الأعرابي، الإمام المحدث القدوة الصدوق الحافظ شيخ الإسلام.\n(٣) الحسن بن محمد بن الصباح الزعفراني. روى عن: يحيى بن عباد، وابن علية، ووكيع. وعنه الجماعة سوى مسلم، وابن الأعرابي.\nكان ثقة، حافظًا، ثبتًا، توفي سنة (٢٥٩ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٦/ ٣١١، \"سير أعلام النبلاء\" للذهبي ١٢/ ٢٦٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٣١٨.\n(٤) يحيى بن عباد الضبعي، أبو عباد البصري.\nروى عن: حماد، وشعبة، وشريك. وعنه: ابن الصباح، وخليفة بن خياط، وابن سعد.\nوثقه الذهبي، وقال ابن معين: صدوق. وقال أبو حاتم: ليس به بأس. وقال الدارقطني: يحتج به. وقد احتج به أحمد والبخاري ومسلم، فرووا عنه في كتبهم، وقال الحافظ: صدوق. توفي سنة (١٩٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٧٣، \"تهذيب الكمال\" للمزي ٣/ ٣٩٥، \"ميزان الاعتدال\" للذهبي ٤/ ٣٨٧، \"تقريب التهذيب\" لابن حجر (٧٥٧٦).\n(٥) ثقة، ثبت، فقيه.\n(٦) ثقة، عابد.","vol":"10","page":169},{"text":"ذهب. فقال النبي - ﷺ -: \"بارك الله لك، أولم ولو بشاة\"، (ويقال: هي خمسة دراهم) (١).\n[١٠٥١] وأخبرنا أبو بكر الجوزقي (٢)، أخبرنا أحمد بن محمد بن الحسن (٣)، ثنا محمد بن جبويه الإسفراييني (٤)، ثنا مطرف (٥)، والقعنبي (٦)، عن مالك بن أنس (٧)، ح.\n[١٠٥٢] قال: وأخبرنا أبو القاسم عبيد الله بن إبراهيم بن بالويه (٨)،\n_________\n(١) في (ت): فقال ما النواة؟ قال هي خمسة دراهم.\n[١٠٤٨ - ١٠٥٠] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب النِّكَاح، باب كيف يدعى للمتزوج (٥١٥٥)، ومسلم كتاب النِّكَاح، باب: الصداق وجواز كونه تعليم قرآن وخاتم حديد (١٤٢٧)، ومالك في \"الموطأ\" ٢/ ٥٤٥ (١١٣٥)، وغيرهم من طرق عن حماد عن ثابت عن أنس.\n(٢) محمد بن عبد الله، ثقة.\n(٣) ابن الشرقي، ثقة، مأمون.\n(٤) لم أجده.\n(٥) هو ابن عبد الله اليساري، ثقة، لم يصب ابن عدي في تضعيفه.\n(٦) عبد الله بن مسلمة، ثقة، عابد.\n(٧) رأس المتقنين وكبير المتثبتين، إمام دار الهجرة.\n(٨) في (م): فالويه. وهو أبو القاسم المزكي، ولقب أبيه برويه، سمع أحمد بن يوسف ومحمد بن يزيد، وإسحاق بن عبد الله، روى عنه أبو بكر أحمد بن إسحاق بن أيوب وأبو علي الحافظ ومن بعدهما. لم يذكر بجرح أو تعديل.\nانظر: \"الإكمال\" لابن ماكولا ١/ ١٦٥، \"تاريخ الإسلام\" للذهبي ٢٤/ ٢٦٥ (٤٤٦).","vol":"10","page":170},{"text":"ثنا إسماعيل بن إسحاق (١)، ثنا عبد الله بن مسلمة (٢)، وأبو مصعب (٣)، عن مالك (٤)، عن أبي حازم (٥)، عن سهل بن سعد الساعدي (٦) أن رسول الله - ﷺ - جاءته امرأة فقالت: يا رسول الله، إني قد وهبت نفسي لك (٧). فقامت قيامًا طويلًا، فقام رجل فقال: يا رسول الله، زوجنيها إن لم يكن لك بها حاجة. فقال رسول الله - ﷺ -: \"هل عندك من شيء تصدقها إياه؟ \" قال: ما عندي إلا إزاري هذا. فقال له رسول الله - ﷺ -: \"إن أعطيتها إياه جلست ولا إزار لك، فالتمس شيئًا\". فقال له: ما أجده. فقال: \"التمس ولو خاتمًا من حديد\". فالتمس فلم يجد شيئًا (٨). فقال له رسول الله - ﷺ -: \"هل معك من القرآن شيء؟ \". قال: نعم، سورة كذا، وسورة كذا. لسور سماها، فقال رسول الله - ﷺ -: \"فقد زوجتكها بما معك من القرآن\" (٩).\n_________\n(١) الأزدي، ثقة، صدوق.\n(٢) القعنبي، ثقة، عابد.\n(٣) مطرف بن عبد الله، ثقة، لم يصب ابن عدي في تضعيفه.\n(٤) رأس المتقنين، وكبير المتثبتين، إمام دار الهجرة.\n(٥) في (م): حاتم.\nوهو سلمة بن دينار، الأعرج، ثقة.\n(٦) صحابي.\n(٧) في (م): منك.\n(٨) ساقطة من (م).\n(٩) [١٠٥١، ١٠٥٢] الحكم على الإسناد:\nإسناد المصنف فيه ابن جبويه، لم أجده.\nوالحديث ثابت كما سيأتي في التخريج. =","vol":"10","page":171},{"text":"[١٠٥٣] وأخبرنا أبو عبد الله بن فنجويه (١)، ثنا عمر بن الخطاب (٢)، ثنا عبد الله بن الفضل (٣)، ثنا محمد بن بشار (٤)، (ثنا يحيى (٥)، ثنا شعبة (٦)، عن عاصم) (٧) بن عبيد الله (٨)، عن عبد الله ابن عامر (٩)، عن أبيه (١٠) أن رجلًا تزوج امرأة على نعلين، فقال لها رسول الله - ﷺ -: \"أرضيت من مالك بهاتين النعلين؟ \" قالت: نعم. فأجازه النبي - ﷺ - (١١).\n_________\n= التخريج:\nأخرجه البخاري كتاب النِّكَاح، باب التزويج على القرآن وبغير صداق (٥١٤٩)، ومالك في \"الموطأ\" ٢/ ٥٢٦ (١٠٩٦)، والنسائي في \"السنن الكبرى\" ٣/ ٢٥٩ (٥٣٠٨)، وغيرهم، من طرق عن أبي حازم عن سهل به.\n(١) ثقة، صدق، كثير الرواية للمناكير.\n(٢) لم يتبين لي من هو.\n(٣) لم أجده.\n(٤) أبو بكر بندار العبدي، ثقة.\n(٥) ابن سعيد بن فروخ، أبو سعيد القطان، ثقة، متقن، حافظ، إمام، قدوة.\n(٦) بن الحجاج، ثقة، حافظ، متقن.\n(٧) في (ت): ثنا يحيى بن سعيد عن عاصم.\n(٨) ضعيف.\n(٩) العنزي، ولد على عهد النبي - ﷺ -، ووثقه العجلي.\n(١٠) عامر بن ربيعة بن كعب العنزي، صحابي جليل.\n(١١) [١٠٥٣] الحكم على الإسناد:\nإسناده ضعيف، آفته عاصم.\nوإسناد المصنف فيه عمر، وعبد الله بن الفضل لم أجدهما.\nالتخريج: =","vol":"10","page":172},{"text":"[١٠٥٤] حدثنا ابن فنجويه (١)، ثنا أحمد بن جعفر بن حمدان (بن عبد الله) (٢)، ثنا إبراهيم بن الحسين بن ديزيل (٣)، ثنا آدم بن أبي إياس (٤)، ثنا سفيان (٥)، عن يحيى بن سعيد (٦)، عن محمد بن إبراهيم التيمي (٧)، عن أبي حدرد الأسلمي (٨) قال: أتيت النبي - ﷺ - أستعينه في مهر امرأة، فقال: \"كم أصدقتها؟ \" قلت: مائتي درهم. فقال: \"لو كنتم تغرفون من بطحان (٩) ما زدتم\" (١٠).\n_________\n= أخرجه أحمد في \"المسند\" ٣/ ٤٤٥ (١٥٦٧٩)، والترمذي كتاب النِّكَاح، باب ما جاء في مهور النساء (١١١٣)، وابن ماجة كتاب النِّكَاح، باب صداق النساء (١٨٨٨)، وأبو يعلى ١٣/ ١٥١ (٧١٩٤)، والبيهقي في \"السنن الكبرى\" ٧/ ١٣٨، وابن أبي شيبة في \"المصنف\" ٦/ ٨٦ (١٦٥٠٤) من طرق عن شعبة، عن عاصم، عن عبد الله، عن أبيه.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ساقطة من (م)، (ت). وهو القطيعي، أبو بكر، ثقة.\n(٣) حافظ، ثقة.\n(٤) ثقة، عابد.\n(٥) الثوري، ثقة، حافظ، عابد، إمام، حجة، ربما دلس.\n(٦) ابن قيس الأنصاري، ثقة، ثبت.\n(٧) ثقة، له أفراد.\n(٨) أبو حدرد الأسلمي، مختلف في اسمه، وهو صحابي جليل، توفي سنة (٧١ هـ).\nانظر: \"الاستيعاب\" لابن عبد البر ٤/ ١٦٣١، \"تهذيب الكمال\" للمزي ٣٣/ ٢٢٨.\n(٩) في (ت): رهجان، وفي الهامش: رهجان: الغبار.\n(١٠) [١٠٥٤] الحكم على الإسناد:\nإسناده ضعيف، للانقطاع بين التيمي، وأبي حدرد، وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٨٢: رجال أحمد رجال \"الصحيح\". وهذه العبارة لا تدل على =","vol":"10","page":173},{"text":"[١٠٥٥] وأخبرنا ابن فنجويه (١)، أخبرنا أبو نصر منصور بن جعفر النهاوندي (٢)، ثنا القاضي محمد بن أحمد المقدمي (٣)، ثنا عبدة (٤) بن الله أبو سهل الصفار (٥)، ثنا يزيد بن هارون (٦)، أخبرنا موسى بن\n_________\n= تصحيح الحديث بإطلاق، لأنها لا تنفي علة الانقطاع والإرسال.\nمع ذلك صححه الألباني في \"صحيح الجامع\" (٥٢٩٩) بلفظ: \"لو كنتم تغرفون\".\nالتخريج:\nأخرج ابن أبي شيبة في \"المصنف\" ٦/ ٩٠ (١٦٥٢٦)، وعبد الرزاق في \"المصنف\" ٦/ ١٧٧ (١٠٤٠٩)، وأحمد في \"المسند\" ٣/ ٤٤٨ (١٥٧٠٦)، والحاكم في \"المستدرك\" ٢/ ١٩٤، والطيالسي في \"المسند\" ٢/ ١٨٤ (١٣٠٠)، والطبراني في \"المعجم الكبير\" ٢٢/ ٣٥٢ (٨٨٢)، وفي \"المعجم الأوسط\" ٣/ ٣٠٧ (٣٥٦٣)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٣٥ من طرق، عن يحيى ابن سعيد، عن محمد بن إبراهيم، أن أبا حدرد .. فذكره.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) هو محمد بن أحمد بن محمد بن أبي بكر، أبو عبد الله سمع عمر بن علي الصيرفي، ويعقوب الدورقي، وعنه الجعابي وأبو حفص الزيات، وكان ثقة. ذكره الإسماعيلي في \"معجم شيوخه\" ٢/ ٤٨٤.\nوانظر: \"تاريخ الإسلام\" للذهبي ٢٣/ ٧٣.\n(٤) في (ت): عباد، وفي (م): عبد الله. وكلاهما خطأ.\n(٥) عبدة بن عبد الله بن عبدة، أبو سهل الصفار.\nروى عن: يزيد، وروح، وأبي داود الطيالسي. وعنه: الجماعة، سوى مسلم.\nثقة، توفي سنة (٢٥٨ هـ).\nانظر: \"الثقات\" لابن حبان ٨/ ٤٣٧، \"تهذيب الكمال\" للمزي ١٨/ ٥٣٧، \"تذكرة الحفاظ\" للذهبي ١/ ٥٤٥، \"تقريب التهذيب\" لابن حجر (٤٢٧٢).\n(٦) السلمي، ثقة، متقن، عابد.","vol":"10","page":174},{"text":"مسلم بن رومان (١)، ثنا أبو الزبير (٢)، عن جابر بن عبد الله قال: قال رسول الله - ﷺ -: \"من أعطى في صداق ملء كف من بر أو سويق أو تمر فقد استحل\" (٣).\n[١٠٥٦] وأخبرني ابن فنجويه (٤)، ثنا منصور بن جعفر (بن محمد النهاوندي) (٥)، ثنا أبو بكر محمد بن علي بن حمزة بن صالح (٦)، ثنا\n_________\n(١) موسى بن مسلم بن رومان.\nروى عن: أبي الزبير. وعنه: يزيد.\nوقيل: إن اسمه صالح، وصوبه أبو داود، فإن كان صالح فهو ضعيف، ضعفه ابن معين، وأبو حاتم، وإن كان اسمه موسى فهو مجهول، لقول الذهبي والأزدي.\nانظر: \"تهذيب الكمال\" للمزي ٢٩/ ١٤٩، \"ميزان الاعتدال\" للذهبي ٤/ ٢٢٢، \"تهذيب التهذيب\" لابن حجر ١٠/ ٣٧١، \"تقريب التهذيب\" لابن حجر (٧٠١١).\n(٢) محمد بن مسلم بن تدرس، صدوق إلا أنَّه يدلس.\n(٣) [١٠٥٥] الحكم على الإسناد:\nإسناده ضعيف، آفته موسى -أو صالح- على ما استصوبه أبو داود في \"سننه\".\nوإسناد المصنف فيه منصور النهاوندي، لم أجده.\nالتخريج:\nأخرجه أبو داود كتاب النِّكَاح، باب قلة المهر (٢١١٠)، والدارقطني ٣/ ٢٤٣ (٥)، والبيهقي ٧/ ٢٣٨ من طريق يزيد بن هارون عن موسى بن مسلم عن أبي الزبير عن جابر به.\n(٤) ثقة، صدوق كثير الرواية للمناكير.\n(٥) ساقطة من (ت)، ومنصور لم أجده.\n(٦) محمد بن علي بن حمزة بن صالح، -وقيل: صابح- أبو بكر الأنطاكي، المعروف بأبي هريرة، وثقه الخطيب وقال ابن حجر: صدوق، توفي سنة (٣٢٣ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٢٦/ ١٤٥، \"تقريب التهذيب\" لابن حجر (٦١٥٤).","vol":"10","page":175},{"text":"عمران بن موسى بن أيوب (١)، ثنا خطاب بن سيار (٢)، ثنا عمرو بن أبي الأزهر (٣)، عن حميد الطويل (٤)، عن أبي نضرة (٥)، عن أبي سعيد الخدري أن رسول الله - ﷺ - تزوج أم سلمة على عشرة دراهم (٦).\n[١٠٥٧] وأخبرنا ابن فنجويه (٧)، ثنا أبو بكر بن مالك (٨)، ثنا عبد الله بن أحمد بن حنبل (٩) قال: حدثني الحسن بن عبد العزيز (١٠) قال: كتب إلينا ضمرة (١١)، عن إبراهيم بن عبد الله الكتاني (١٢) أن\n_________\n(١) لم أجده.\n(٢) الحراني، روى عن بقية، روى عنه أبو شعيب صالح بن زياد السوسي. ذكره ابن حبان في \"الثقات\" ٨/ ٢٣٢.\n(٣) قال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٨٢: متروك.\n(٤) حميد بن أبي حميد الطويل، ثقة، إلا أنَّه يدلس.\n(٥) المنذر بن مالك العبدي، ثقة.\n(٦) [١٥٥٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه عمرو؛ متروك، وفيه من لم أجده.\nالتخريج:\nأخرجه أبو يعلى في \"المسند\" ٦/ ١١٥ (٣٣٨٥)، والطبراني في \"المعجم الكبير\" ٢٣/ ٢٤٧ (٤٩٨) عن الحكم بن عطية عن ثابت، عن أنس أن النبي - ﷺ - تزوج أم سلمة على متاع قيمته عشرة دراهم. وهذا طريق لا يصح لأن فيه الحكم وهو ضعيف.\n(٧) ثقة، صدوق، كثير الرواية للمناكير.\n(٨) القطيعي، ثقة.\n(٩) ثقة.\n(١٠) ثقة، ثبت.\n(١١) ضمرة بن ربيعة الفلسطيني، صدوق، يهم قليلًا.\n(١٢) إبراهيم بن عبد الله بن أبي الأسود الكتاني. =","vol":"10","page":176},{"text":"سعيد بن المسيب (١) زوج ابنته على درهمين (٢).\n[١٠٥٨] وأخبرنا ابن فنجويه (٣)، ثنا أحمد بن إبراهيم بن شاذان (٤)، أخبرنا عمر بن أحمد القطان (٥)، ثنا محمد بن إسماعيل (٦)، ثنا وكيع (٧)، ثنا يحيى بن عبد الرحمن بن أبي لبيبة (٨)، عن جده (٩) قال: قال رسول الله - ﷺ -: \"من استحل بدرهم فقد\n_________\n= قال البخاري: فيه نظر، وضعفه الأزدي، وقال ابن عدي: ليس بمعروف.\nانظر: \"الضعفاء والمتروكين\" لابن الجوزي ١/ ٤٠، \"ميزان الاعتدال\" للذهبي ١/ ٣٨.\n(١) أحد العلماء الأثبات.\n(٢) [١٠٥٧] الحكم على الإسناد:\nإسناده ضعيف، آفته الكتاني هذا.\nالتخريج:\nلم أجده.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) ثقة، ثبت، كثير الحديث.\n(٥) ثقة.\n(٦) ابن البختري، صدوق.\n(٧) ابن الجراح، ثقة، حافظ، عابد.\n(٨) يحيى بن عبد الرحمن بن أبي لبيبة.\nروى عن: أبيه، وجده. وعنه: وكيع.\nقال ابن معين: ليس حديثه بشيء. وقال أبو حاتم: ليس بقوي.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٦٦، \"ميزان الاعتدال\" للذهبي ٤/ ٣٩٣.\n(٩) أبو لبيبة الأنصاري، الأشهلي من بني عبد الأشهل من الأوس، روى عن النبي - ﷺ -.\nانظر: \"الاستيعاب\" لابن عبد البر ٤/ ٣٠٥.","vol":"10","page":177},{"text":"استحل\"، قال وكيع: في النِّكَاح (١).\n[١٠٥٩] وأخبرنا ابن فنجويه (٢)، ثنا أحمد بن جعفر (٣)، ثنا الفريابي (٤)، ثنا قتيبة (٥)، ثنا ليث (٦)، عن عبد الله بن يزيد (٧) -مولى (٨) الأسود- أن رجلا بُشِّر بجارية له فكرهها، فقال له رجل: هبها لي، فوهبها له، فذكر ذلك لسعيد بن المسيب فقال: إن الهبة لم تجز لأحد بعد رسول الله -ﷺ-، ولو أصدقها سوطًا لحلَّت (٩).\n_________\n(١) [١٠٥٨] الحكم على الإسناد:\nإسناده ضعيف، يحيى لا يحتج به، وضعفه الهيثمي في \"مجمع الزوائد\" ٤/ ٢٨١.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٦/ ٨٦ (١٦٥٠٣)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٣٨، وأبو يعلى في \"المسند\" ٢/ ٢٤١ (٩٤٣) من طريق وكيع، عن يحيى بن عبد الرحمن بن أبي لبيبة مرفوعًا.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) القطيعي، ثقة.\n(٤) جعفر بن محمد، إمام، حافظ، ثبت.\n(٥) ابن سعيد، ثقة، ثبت.\n(٦) ابن سعد، ثقة، ثبت.\n(٧) عبد الله بن يزيد، كذا في النسخ، ولعل الصواب: يزيد بن عبد الله بن قسيط الليثي، وهو ثقة.\n(٨) في (ت): عن.\n(٩) [١٠٥٩] الحكم على الإسناد:\nإسناده صحيح، رجاله كلهم ثقات، إلا أن شيخ المصنف كثير الرواية للمناكير.\nالتخريج:\nأخرجه عبد الرزاق في \"المصنف\" ٦/ ١٦٩ (١٠٤١٤) من الطريق نفسه إلا أنَّه =","vol":"10","page":178},{"text":"[١٠٦٠] وأخبرنا ابن فنجويه (١)، ثنا ابن شنبة (٢) وعبد الله بن يوسف (٣) قالا: ثنا محمد بن عمران (٤)، ثنا الصاغاني (٥)، ثنا أبو عبيد (٦)، ثنا هشيم (٧)، أخبرنا مغيرة (٨)، عن إبراهيم (٩) قال: السنة في الصداق الرطل من الورق، كانوا يكرهون أن يكون مهور الحرائر مثل أجور البغايا الدرهم والدرهمين، ويحبون أن يكون عشرين درهمًا (١٠).\n_________\n= قال: يزيد بن عبد الله بن قسيط. على الصواب.\nوأخرجه ابن أبي شيبة في \"المصنف\" ٦/ ٨٩ (١٦٥٢١) من طريق ابن عيينة عن أيوب عن موسى بن قسط أن سعيد بن المسيب قال: لو أصدقها سوطًا لحلت، ولم يذكر القصة.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) عبيد الله بن محمد بن شنبة، لم يذكر بجرح أو تعديل.\n(٣) ابن أحمد بن مالك، لم أجده.\n(٤) ابن هارون، لم أجده.\n(٥) محمد بن إسحاق بن جعفر، ثقة، ثبت.\n(٦) القاسم بن سلام، الإمام، المجتهد، الفاضل.\n(٧) ابن بشير، ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٨) مغيرة بن مقسم الضبي. ثقة متقن، لكنه كان يدلس، ولا سيما عن إبراهيم.\n(٩) هو النخعي، ثقة إلا أنَّه يرسل كثيرًا.\n(١٠) [١٠٦٠] الحكم على الإسناد:\nإسناده ضعيف، فيه ابن شنبة، وابن يوسف، وابن عمران مجاهيل، وفيه تدليس مغيرة عن إبراهيم.\nالتخريج:\nلم أجده.","vol":"10","page":179},{"text":"<span data-type=\"title\" id=toc-882>٢٢ </span>- ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ﴾ الآية،\nنزلت في حصن (١) بن أبي قيس تزوج امرأة أبيه كبيشة بنت معن، وفي الأسود بن خلف (٢)، تزوج امرأة أبيه، وفي صفوان بن أمية بن خلف (٣)، تزوج امرأة أبيه فاختة بنت الأسود بن المطلب، وفي منظور بن ريان (٤)، تزوج امرأة أبيه مليكة بنت خارجة، وفي أبي\n_________\n(١) في (م): حصين، وهو كذلك في \"تفسير مقاتل \"كما نقله عنه ابن حجر في \"فتح الباري\" ٨/ ٩٥.\n(٢) هو الأسود بن خلف بن أسعد بن عامر الخزاعي، له صحبة.\nانظر: \"الإصابة\" لابن حجر ١/ ٦٦.\nوامرأة أبيه اسمها حمينة -بضم الحاء وفتح النون- بنت أبي طلحة بن عبد العزى ابن عثمان بن عبد الدار، ذكرها ابن حجر في \"الإصابة\" ١٢/ ٢٠٢، وأورد خبرها مع ابن زوجها.\n(٣) امرأة أبيه هي فاختة بنت الأسود بن المطلب بن أسد بن عبد العزى، خلف عليها صفوان بعد أبيه، ففرق الإسلام بينهما.\nوذكر خبره ابن حجر في \"الإصابة\" ١٣/ ٦٤، ونسبه للمستغفري.\n(٤) كذا في النسخ، وفي \"الإصابة\" لابن حجر ٩/ ٢٨٨ منظور بن زبان -بزاي وباء- وهو منظور بن زبان بن سيار بن عمرو، من فزارة، قيل: إنه هو الَّذي بعث إليه النبي - ﷺ - رجلًا ليقتله، لأنه تزوج امرأة أبيه، وسيأتي الحكم على الإسناد، ولكنه لم يظفر به، فلما كان في خلافة أبي بكر طلبهما فوجدهما في البحرين، فأقدمهما المدينة، وفرق بينهما، ثم إن عمر أراد قتله، فحلف بالله أربعين يمينًا أنَّه ما كان يعلم بحرمة ذلك، فخلى سبيله، وقد عاش إلى خلافة عثمان.\nأما امرأة أبيه فهي مليكة -بضم الميم وفتح اللام- بنت خارجة بن سنان، فرق أبو بكر بينها وبين ابن زوجها، فنزلت دارًا لعبد الرحمن بن عوف، فاشتهرت تلك الدار باسمها وصار يطلق عليها دار مليكة.\nذكر ذلك ابن حجر في \"الإصابة\" ١٣/ ١٤٦.","vol":"10","page":180},{"text":"نفيل العدوي (١)، تزوج امرأة أبيه.\nوقال أشعث بن سوار: توفي أبو قيس، وكان من صالحي الأنصار، فخطب ابنه قيس امرأة أبيه، فقالت: إني أعدك ولدًا، وأنت من صالح قومك، ولكني آتي رسول الله - ﷺ - أستأمره (٢). فأتته فأخبرته، فقال لها رسول الله - ﷺ -: \"ارجعي إلى بيتك\"، فأنزل الله ﷿ ﴿وَلَا تَنْكِحُوا﴾ (٣).\n﴿مَا﴾ بمعنى (مَنْ)، وقيل: ولا تنكحوا النِّكَاح (٤) الَّذي ﴿نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ﴾ اسم الجنس (٥) ليدخل فيه الحرائر والإماء،\n_________\n(١) لم أجد له ترجمة، ولا لامرأة أبيه.\nوانظر: \"جامع البيان\" للطبري ٤/ ٣١٨، ففيه ذكر سبب النزول هذا عن عكرمة، ولم يذكر أبا نفيل، وامرأة أبيه، وفيه: أنها نزلت في أبي قيس بن الأسلت خلف على امرأة أبيه أم عبيد بنت صحر. وفي أثر عكرمة من طريق الطبري تدليس ابن جريج. وقد قيل: إنه لم يسمع من عكرمة، ولم يسند عكرمة قوله هذا.\n(٢) ساقطة من (م).\n(٣) الأثر أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٠٩ من طريق قيس بن الربيع، عن أشعث، عن عدي بن ثابت، عن رجل، به.\nوهذا إسناد ضعيف، فيه أشعث -وقد مر- وفيه قيس وهو ضعيف كما في \"تحرير التقريب\" ٣/ ١٨٦، وفيه أيضًا الرجل الَّذي لم يسم.\nوالذي يظهر -والله أعلم- أن ما ذكره المصنف أولا من قصة أبي قيس وابنه في سبب نزول قوله تعالى: ﴿لَا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّسَاءَ كَرْهًا﴾ أصح، وأشبه، ولا يقال بتعدد النزول هنا؛ لأن أثر أشعث، وما قبله ضعيفان، لا يقاومان ما ثبت قبل في سبب النزول.\n(٤) فتكون (ما) مصدرية، وهذا هو الَّذي رجحه الطبري في \"جامع البيان\" ٤/ ٣١٩.\n(٥) في (م): اسم للجنس، وفي (ت): عم الجنس. =","vol":"10","page":181},{"text":"أما الحرائر فتحرم (١) بالعقد، والإماء تحرم بالوطء.\n﴿إِلَّا مَا قَدْ سَلَفَ﴾ قال المفضل: يعني بعد ما سلف، أي: مضى، فإن ذلك معفو عنه (٢).\nوقال قطرب: هو استثناء منقطع، مجازه (٣): لكن ما قد سلف فدعوه واجتنبوه.\n[١٠٦١] وسمعت أبا القاسم الحبيبي (٤) يقول: سمعت أبا زكريا العنبري (٥) يقول؛ معناه كما قد سلف (٦).\n﴿إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا﴾ يورث بغض الله، والمقت: أشد\n_________\n= واسم الجنس: ما وضع لأن يقع على شيء، وعلى ما أشبهه، من غير دلالة على شخص بذاته، كرجل.\nانظر: \"التعريفات\" للجرجاني (ص ٤١)، \"الكليات\" للكفوي (ص ٨٧).\n(١) في (ت): فيحرمن.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٢/ ٣١.\n(٣) مجازه أي: تفسيره.\nوانظر: \"جامع البيان\" للطبري ٤/ ٣١٨.\n(٤) في (م): الحسن. وهو الحسن بن محمد بن حبيب، قيل: كذبه الحاكم.\n(٥) يحيى بن محمد بن عبد الله، السلمي، الإمام، المفسر، الثقة، ولم أجد كلامه فيما بين يدي من مصادر.\n(٦) [١٠٦١] الحكم على الإسناد:\nفيه شيخ المصنف، قيل: كذبه الحاكم.\nالتخريج:\nلم أجده.","vol":"10","page":182},{"text":"البغض (١).\n﴿وَسَاءَ سَبِيلًا﴾ وبئس ذلك طريقًا، وكانت العرب تقول لولد الرجل من امرأة أبيه: مقيت، ومقتي (٢)، وكان منهم الأشعث ابن قيس (٣)، وأبو معيط بن أبي عمرو بن أمية.\n[١٠٦٢] أخبرنا أبو عبد الله بن فنجويه (الدينوري (٤)، أخبرنا أبو بكر أحمد بن محمد بن إسحاق السني (٥)، أخبرنا أبو عبد الرحمن أحمد بن شعيب النسائي) (٦) (٧) أخبرنا أحمد بن عثمان بن حكيم (٨)، ثنا أبو نعيم (٩)، ثنا الحسن بن صالح (١٠)، عن السدي (١١)، عن\n_________\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٧٧٢) (مقت).\nومقتوي.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٢١.\n(٣) ابن معدي كرب الكندي، له صحبة.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) ثقة، حافظ.\n(٦) الإمام، الحافظ، صاحب \"السنن\".\n(٧) ساقط من (ت).\n(٨) أحمد بن عثمان بن حكيم الأودي، روى عن أبي نعيم، وابن عون، وزكريا بن عدي، وعنه: البخاري، ومسلم، والنسائي، وابن ماجه، وغيرهم، ثقة، عدل، حافظ، توفي سنة (٢٦١ هـ).\nانظر: \"تهذيب الكمال\" للمزي ١/ ٤٠٤.\n(٩) الفضل بن دكين القرشي، ثقة، ثبت.\n(١٠) ثقة، فقيه، عابد، رمي بالتشيع.\n(١١) إسماعيل بن عبد الرحمن بن أبي كريمة، صدوق، يهم، ورمي بالتشيع.","vol":"10","page":183},{"text":"عدي بن ثابت (١) عن البراء (٢) قال: لقيت خالي (٣) ومعه الراية، فقلت: أين تريد؟ قال أرسلني رسول الله - ﷺ - إلى رجل تزوج امرأة أبيه من بعده أن أضرب عنقه، أو أقتله (٤).\n_________\n(١) عدي بن ثابت الأنصاري، ثقة، رمي بالتشيع.\n(٢) هو ابن عازب بن الحارث الأنصاري، صحابي، مشهور.\n(٣) هو الحارث بن عمرو الأنصاري، ويقال: عمه، صحابي جليل.\nانظر: \"تهذيب الكمال\" للمزي ٥/ ٢٦٤، \"الاستيعاب\" لابن عبد البر ١/ ٢٩٤.\n(٤) [١٠٦٢] الحكم على الإسناد:\nفيه السدي الكبير، صدوق، يهم، والحديث صحيح لغيره كما سيتضح في التخريج، والاختلاف الَّذي وقع في الَّذي بعثه النبي - ﷺ - في حديث البراء اختلاف لا يضر.\nوصحح إسناد الحديث البوصيري في \"مصباح الزجاجة\" (ص ٣٥٢)، والألباني في \"صحيح ابن ماجة\" (٢٦٥٧).\nالتخريج:\nأخرجه النسائي في \"السنن الكبرى\" ٣/ ٣٠٧ (٥٤٨٨)، وفي جزء \"إملائه\" (ص ٦٩) (٣٥)، وابن ماجة كتاب الحدود، باب من تزوج امرأة أبيه من بعده (٢٥٩٧)، وأحمد في \"المسند\" ٤/ ٢٩٠ (١٨٥٥٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٤٢٣ (٤١١٢)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٤٨، والحاكم في \"المستدرك\" ٢/ ٢٠٨، كلهم من طريق الحسن بن صالح، عن السدي، عن عدي، عن البراء به.\nوتابع الحسن معمر، فرواه عن أشعث، عن عدي، عن يزيد بن البراء، عن أبيه، أخرجه النسائي في \"السنن الكبرى\" ٣/ ٣٠٧، والبيهقي في \"السنن الكبرى\" ٨/ ٢٣٧، والترمذي كتاب الأحكام، باب فيمن تزوج امرأة أبيه (١٣٦٢)، وعبد الرزاق في \"المصنف\" ٦/ ٢٧١ (١٠٨٠٤)، والطبراني في \"المعجم الكبير\" ٣/ ٢٧٧ (٣٤٠٤). =","vol":"10","page":184},{"text":"<span data-type=\"title\" id=toc-883>٢٣ </span>- ﴿حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ﴾\nهي: جمع أم، والأم في الأصل أمَّهة على وزن فعَّلة مثل قبرة، وحمرة، فسقطت الهاء (١) في التوحيد، وعادت في الجمع، وقال الشاعر (٢):\nأمهتي خِندِف والدوس أبي (٣)\nوقيل: أصل الأم أمة، وأنشدوا (٤):\n_________\n= ورواه حفص بن غياث عن أشعث، وليس فيه ذكر يزيد.\nوأخرجه الدارقطني في \"السنن\" ٣/ ١٩٥ (٣٣٧)، وابن أبي شيبة في \"المصنف\" ٩/ ٤٤٠ (٢٩٣٤٧)، وأبو يعلى في \"المسند\" ٣/ ٢٢٩ (١٦٦٦)، والطحاوي في \"شرح معاني الآثار\" ٣/ ١٤٨.\nورواه معمر من وجه آخر عن صالح بن عمر، عن مطرف، عن أبي الجهم، عن البراء.\nوأخرجه الدارقطني في \"السنن\" ٣/ ١٩٦ (٣٣٨)، وأحمد في \"المسند\" (١٨٦٤٣).\nوللحديث شاهد من طريق عبد الله بن إدريس، عن خالد بن أبي كريمة، عن معاوية بن قرة، عن أبيه قال: بعثني رسول الله - ﷺ - إلى رجل تزوج امرأة أبيه أن أضرب عنقه، وأصطفي ماله.\nوأخرجه ابن ماجة كتاب الحدود، باب من تزوج امرأة أبيه من بعده (٢٦٠٨).\n(١) ساقطة من (م)، وعود الهاء في الجمع فرقا بين العقلاء وغيرهم.\n(٢) هو قصي بن كلاب، جد النبي - ﷺ -، وصدر البيت: عند تناديهم قال وهبي ..\n(٣) قوله: والدوس، كذا في النسخ، والصواب: وإلياس.\nانظر: \"المحتسب\" لابن جني ٢/ ٢٢٤، \"لسان العرب\" لابن منظور ١٢/ ٣٠ (أمم)، \"الدر المصون\" للسمين الحلبي ٣/ ٦٣٩.\n(٤) في (م): وأنشدوا في ذلك، وفي (ت): وأنشد. =","vol":"10","page":185},{"text":"تقبَّلُتها عن أمة لك طالما ... ينوب إليها في النوائب أجمعا\nفيكون الجمع حينئذ أمات (١).\nقال الراعي (٢):\nكانت نجايب منذر ومحرق ... أُمَّاتِهن وطَرْقهن فحيلا\nفحرم الله تعالى في هذه الآية نكاح أربع عشرة امرأة، سبعًا بنسب، وسبعًا بسبب.\nفأما (النسب) (٣) فقوله: ﴿أُمَّهَاتُكُمْ﴾ وهن أمهات النسبة، ﴿وَبَنَاتُكُمْ﴾ جمع البنت، ﴿وَأَخَوَاتُكُمْ﴾ جمع الأخت، (﴿وَعَمَّاتُكُمْ وَخَالَاتُكُمْ﴾ جمع العمة والخالة، ﴿وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ﴾) (٤).\n_________\n= وعجز البيت في \"معجم مقاييس اللغة\" لابن فارس ١/ ٢٢، \"لسان العرب\" لابن منظور ١٢/ ٣٠ (أمَّ) هكذا: تنوزع في الأسواق عنها خمارها، ولم ينسب إلى قائل.\n(١) وقد قيل إن أمهات لمن يعقل، وأمات لمن لا يعقل.\nانظر: \"القاموس المحيط\" لابن فارس (ص ١٣٩١).\n(٢) هو عبيد بن حصين، أبو جندل النميري، الراعي.\nوالبيت في \"ديوانه\" (ص ٢١٧)، \"أدب الكاتب\" لابن قتيبة (ص ٢٠٧).\nوقد نقل الكلام في أصل (أم) القرطبيُّ في \"الجامع لأحكام القرآن\" ٥/ ١٠٧ بتمامه.\n(٣) في (ت): اللواتي بالنسب.\n(٤) ساقط من (م).","vol":"10","page":186},{"text":"وأما السبب فقوله: ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾ وهذه أمهات الحرمة (١)، كقوله ﷿: ﴿وَأَزْوَاجُهُ أُمَّهَاتُهُمْ﴾ (٢)، ثم قال: ﴿وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا﴾ (٣)، وقرأ عبد الله: (اللاي) (٤) بغير تاء، كقوله ﷿: ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ﴾ (٥).\nوقال الشاعر:\nمن اللايي لم يحججن يبغين حسبة ... ولكن ليقتلن البريَّ المغفَّلا (٦)\n﴿وَأَخَوَاتُكُمْ مِنَ الرَّضَاعَةِ﴾.\n_________\n(١) أي: التي حرمت بسبب.\n(٢) الأحزاب: ٦.\n(٣) لأحزاب: ٥٣.\n(٤) في (م): اللات، وفي (ت): اللاء.\nوعبد الله هو ابن مسعود، وقوله بغير تاء يعني بكسر الياء.\nانظر: \"المحرر الوجيز\" ٣/ ٥٥٣، وهذا الموضع ليس من مواضع الخلاف بين القراء.\n(٥) الطلاق: ٥. وهذا الموضع اختلف فيه القراء، فقرأ أبو جعفر، وابن كثير، وأبو عمرو، وورش عن نافع (اللايئ) بغير مد، ولا همز، وقرأ قالون، ويعقوب: (اللاء) بمد وهمزة مختلسة، ليس بعدها ياء، وقرأ ابن عامر، وعاصم، وحمزة، والكسائي، وخلف ﴿اللَّائِي﴾ بمد وهمزة بعدها ياء، حيث كان من القرآن.\nانظر: \"السبعة\" لابن مجاهد (ص ٥١٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٩٩).\n(٦) ينسب هذا البيت لعمر بن أبي ربيعة، وذكره أبو عبيدة في \"مجاز القرآن\" ١/ ١١٩، ونسبه له، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٠٨، ولم ينسبه.","vol":"10","page":187},{"text":"[١٠٦٣] أخبرنا أبو عبد الله (الحسين بن محمد بن الحسين) (١) الثقفي (٢)، أخبرنا أبو بكر أحمد بن محمد (٣) بن إسحاق السني (٤)، أخبرنا أبو عبد الرحمن أحمد (٥)، عن عبيد الله بن سعيد (٦)، ثنا يحيى (٧) قال: أخبرني مالك (٨) قال: حدثني عبد الله بن دينار (٩)، عن سليمان بن يسار (١٠)، عن عروة (١١)، عن عائشة ﵂، عن النبي - ﷺ - قال: \"ما حرمته الولادة حرمه الرضاع\" (١٢).\n_________\n(١) ساقطة من (م).\n(٢) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ساقطة من (م).\n(٤) حافظ، ثقة.\n(٥) النسائي، الإمام، الحافظ، صاحب \"السنن\".\n(٦) ثقة، مأمون.\n(٧) ابن سعيد القطان، ثقة، متقن، حافظ، إمام، قدوة.\n(٨) ابن أنس، إمام دار الهجرة.\n(٩) القرشي العدوي، ثقة.\n(١٠) الهلالي ثقة، فاضل.\n(١١) ابن الزبير، ثقة.\n(١٢) [١٠٦٣] الحكم على الإسناد:\nإسناده صحيح، رجاله ثقات أثبات.\nالتخريج:\nأخرجه النسائي في \"السنن الكبرى\" ٣/ ٢٩٥ (٥٤٣٦)، وفي \"المجتبى\" كتاب النِّكَاح، باب ما يحرم من الرضاعة ٦/ ٩٨ - ٩٩، من طريق عبيد الله بن سعيد، ثنا يحيى، عن مالك، عن عبد الله بن دينار، عن سليمان، عن عروة، عن عائشة، به.","vol":"10","page":188},{"text":"[١٠٦٤] وأخبرنا أبو عبد الله الثقفي (١)، أخبرنا أبو بكر السني (٢)، أخبرنا أبو عبد الرحمن النسائي (٣)، ثنا محمد بن بشار (٤)، ثنا يحيى (٥)، ثنا مالك بن أنس (٦)، عن عبد الله بن أبي بكر (٧)، عن عمرة (٨)، عن عائشة ﵂، عن النبي - ﷺ - قال: \"يحرم من الرضاع ما يحرم من النسب\" (٩).\n[١٠٦٥] وأخبرنا أبو عبد الله (١٠)، أخبرنا أبو بكر (١١)، أخبرنا أبو\n_________\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) حافظ، ثقة.\n(٣) الإمام، الحافظ، صاحب \"السنن\".\n(٤) بندار، ثقة.\n(٥) ابن سعيد القطان، ثقة، متقن.\n(٦) إمام دار الهجرة.\n(٧) عبد الله بن أبي بكر بن محمد بن عمرو بن حزم، أبو محمد الأنصاري، ثقة.\n(٨) عمرة بنت عبد الرحمن بن سعد بن زرارة الأنصارية المدنية، تابعية، ثقة، وكان أعلم الناس بحديث عائشة.\n(٩) [١٠٦٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب النِّكَاح، باب ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾ (٥٠٩٩)، ومسلم كتاب الرضاع، باب يحرم من الرضاعة ما يحرم من النسب (١٤٤٤)، والنسائي في \"السنن الكبرى\" ٣/ ٢٩٥ (٥٤٣٥) من طرق عن عبد الله بن أبي بكر، عن عمرة، عن عائشة به.\n(١٠) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(١١) ابن السني، حافظ، ثقة.","vol":"10","page":189},{"text":"عبد الرحمن (١)، أخبرنا هناد بن السري (٢)، عن أبي معاوية (٣)، عن الأعمش (٤)، عن سعيد بن عبيدة (٥)، عن أبي عبد الرحمن السلمي (٦)، عن علي قال: قلت: يا رسول الله، مالك تنوق في قريش، وتدعنا. قال: \"وعندك أحد؟ \" قلت: نعم، بنت حمزة. فقال رسول الله - ﷺ -: \"إنها لا تحل لي، إنها ابنة أخي من الرضاعة\" (٧).\n_________\n(١) النسائي، الإمام، الحافظ، حيث حب \"السنن\".\n(٢) ثقة.\n(٣) محمد بن خازم، ثقة، أحفظ الناس لحديث الأعمش.\n(٤) سليمان بن مهران، ثقة، حافظ، لكنه مدلس.\n(٥) سعيد بن عبيدة، كذا في النسخ، والصواب: سعد بن عبيدة السلمي.\nروى عن: البراء، وابن عمر، وأبي عبد الرحمن السلمي.\nوعنه: الأعمش، والسدي الكبير، والثوري. ثقة.\nانظر: \"الطبقات الكبرى\" لابن سعد ٦/ ٢٩٨، \"تهذيب الكمال\" للمزي ١٠/ ٢٩٠، \"سير أعلام النبلاء\" للذهبي ٥/ ٩، \"تقريب التهذيب\" لابن حجر (٢٢٤٩).\n(٦) عبد الله بن حبيب بن ربيعة، ثقة، ثبت.\n(٧) [١٠٦٥] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم كتاب الرضاع، باب تحريم ابنة الأخ من الرضاعة (١٤٤٦)، وأحمد في \"المسند\" ١/ ٨٢ (٦٢٠)، والبيهقي في \"السنن الكبرى\" ٧/ ٧٥، وأبو يعلى في \"المسند\" ٩/ ٣٠١ (٣٧٩)، وابن أبي شيبة في \"المصنف\" ٦/ ٢١٣ (١٧٢٠٥) وغيرهم من طريق الأعمش عن سعد بن عبيدة عن أبي عبد الرحمن عن على .. به.\nوأخرجه البخاري كتاب النِّكَاح، باب ﴿وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ﴾ (٥١٠٠)، =","vol":"10","page":190},{"text":"[١٠٦٦] وأخبرنا أبو عبد الله (١)، أخبرنا أبو بكر (٢)، أخبرنا أبو عبد الرحمن (٣)، أخبرنا عبد الوارث بن عبد الصمد بن عبد الوارث (٤)، قال: حدثني أبي (٥)، عن أيوب (٦) عن وهب بن كيسان (٧)، عن عروة (٨)، عن عائشة ﵂ أن أخا أبي (٩) القعيس -وهو أفلح- استأذن على عائشة بعد آية الحجاب، فأبت أن تأذن له، فذكر ذلك لرسول الله - ﷺ - فقال: \"ائذني له، فإنه\n_________\n= ومسلم كتاب الرضاع، باب تحريم ابنة الأخ من الرضاعة (١٤٤٧)، وابن الجارود في \"المنتقى\" ٢/ ١٧٤ (٦٩٣)، وابن ماجة كتاب النِّكَاح، باب يحرم من الرضاع ما يحرم من النسب (١٩٣٨) وغيرهم من طريق قتادة، عن جابر بن زيد، عن ابن عباس، به.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ابن السني، حافظ، ثقة.\n(٣) النسائي، الإمام، الحافظ، صاحب \"السنن\".\n(٤) عبد الوارث بن عبد الصمد بن عبد الوارث التنوري.\nروى عن: أبيه، وأبي عاصم النبيل، وعنه: مسلم والترمذي والنسائي، وسواهم.\nوثقه ابن حبان، وقال النسائي: لا بأس به. وقال أبو حاتم: صدوق. وكذا قال الحافظ. توفي سنة (٢٥٢ هـ).\n\"الثقات\" لابن حبان ٨/ ٤١٦، \"تهذيب الكمال\" للمزي ١٨/ ٤٨٤ \"تقريب التهذيب\" لابن حجر (٤٢٥٢)، وفي \"تحرير التقريب\" ٢/ ٣٩٦: بل ثقة.\n(٥) عبد الصمد بن عبد الوارث بن سعيد التنوري، صدوق، ثبت في شعبة.\n(٦) السختياني، ثقة، ثبت، حجة.\n(٧) أبو نعيم القرشي، ثقة.\n(٨) ابن الزبير، ثقة.\n(٩) في (م): بني. وهو خطأ.","vol":"10","page":191},{"text":"عمك\" فقلت: إنما أرضعتني المرأة، ولم يرضعني الرجل قال: \"إنه عمك، فليلج عليك\" (١).\nوإنما يحرم الرضاع بشرطين اثنين:\nأحدهما: أن يكون خمس رضعات.\n[١٠٦٧] أخبرنا أبو عبد الله ابن فنجويه (٢)، أخبرنا أبو بكر بن إسحاق (٣)، أخبرنا أحمد بن شعيب (٤)، أخبرنا هارون بن عبد الله (٥)، ثنا معن (٦)، أخبرنا مالك (٧)، عن عبد الله بن أبي بكر (٨)، عن عمرة (٩) عن عائشة ﵂ قالت: كان فيما أنزل الله ﷿ عشر\n_________\n(١) [١٠٦٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه النسائي في \"السنن الكبرى\" ٣/ ٣٠٢ (٥٤٧١) من طريق عبد الوارث بن عبد الصمد، عن أبيه، عن أيوب، عن وهب، عن عروة، عن عائشة.\nوأخرجه البخاري كتاب التفسير، باب قوله: ﴿إِنْ تُبْدُوا شَيْئًا أَوْ تُخْفُوهُ﴾ (٤٧٩٦)، ومسلم كتاب الرضاع، باب تحريم الرضاعة من ماء الفحل (١٤٤٥)، ومالك في \"الموطأ\" ٢/ ٦٠١، وغيرهم من طريق هشام بن عروة عن أبيه عن عائشة.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ابن السني، حافظ، ثقة.\n(٤) النسائي، الإمام، الحافظ، صاحب \"السنن\".\n(٥) ابن مروان الحمال، أبو موسى البزاز، ثقة.\n(٦) معن بن عيسى بن يحيى، أبو يحيى القزاز، ثقة، ثبت.\n(٧) إمام دار الهجرة.\n(٨) ابن محمد بن عمرو بن حزم، ثقة.\n(٩) بنت عبد الرحمن، ثقة، وكانت أعلم الناس بحديث عائشة.","vol":"10","page":192},{"text":"رضعات معلومات يحرمن، فنسخن بخمس معلومات، وتوفي رسول الله - ﷺ - وهن مما يقرأ من القرآن (١).\n[١٠٦٨] وأخبرنا أبو عبد الله (٢)، أخبرنا أبو بكر (٣)، أخبرنا أبو عبد الرحمن أحمد بن شعيب (٤) (أخبرنا عبد الله بن الصباح بن عبد الله (٥)، حدثنا محمد بن سواء (٦)،\n_________\n(١) [١٠٦٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم كتاب الرضاع، باب التحريم بخمس رضعات (١٤٥٢)، والنسائي في \"السنن الكبرى\" ٣/ ٢٩٨ (٥٤٤٨)، وأبو داود كتاب النِّكَاح، باب هل يحرم ما دون خمس رضعات (٢٠٦٢)، وابن ماجة كتاب النِّكَاح، باب لا تحرم المصة ولا المصتان (١٩٤٢)، وغيرهم، من طريق عمرة به.\n(٢) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ابن السني، حافظ، ثقة.\n(٤) النسائي، الإمام، الحافظ، صاحب \"السنن\".\n(٥) عبد الله بن الصباح بن عبد الله الهاشمي العطار.\nروى عن: محمد بن سواء، ويزيد بن هارون، وهشيم. وعنه الجماعة، سوى ابن ماجة.\nثقة، توفي سنة (٢٥٠ هـ).\nانظر: \"الثقات\" لابن حبان ٨/ ٣٥٩، \"تهذيب الكمال\" للمزي ١٥/ ١٢١، \"تقريب التهذيب\" لابن حجر (٣٣٩٢).\n(٦) محمد بن سواء بن عنبر السدوسي.\nروى عن: شعبة، وسعيد بن أبي عروبة، وجرير بن حازم.\nوعنه: ابن الصباح، وابن أبي شيبة، وعارم. ثقة، قال الحافظ: صدوق، رمي بالقدر. توفي سنة (١٨٧ هـ). =","vol":"10","page":193},{"text":"حدثنا سعيد (١)، عن قتادة (٢)، وأيوب (٣)، عن صالح أبي الخليل (٤» (٥) عن عبد الله بن الحارث بن نوفل (٦)، عن أم الفضل (٧) أن نبي الله - ﷺ - سئل عن الرضاع؟\nفقال: \"لا تحرم الإملاجة والإملاجتان\"، وقال قتادة: المصة\n_________\n= انظر: \"تهذيب الكمال\" للمزي ٢٥/ ٣٢٨، \"ميزان الاعتدال\" للذهبي ٣/ ٥٧٦، \"تقريب التهذيب\" لابن حجر (٥٩٣٩)، وفي \"تحرير التقريب\" ٣/ ٢٥٤: بل ثقة.\n(١) في (ت): شعبة.\nوهو سعيد بن أبي عروبة، ثقة، حافظ، من أثبت الناس في قتادة.\n(٢) قتادة بن دعامة، ثقة، ثبت، حجة.\n(٣) السختياني، ثقة، ثبت، حجة.\n(٤) صالح بن أبي مريم الضبعي، وثقه ابن معين والنسائي وأغرب ابن عبد البر فقال: لا يحتج به.\n(٥) ساقط من (م).\n(٦) عبد الله بن الحارث بن نوفل بن الحارث الهاشمي القرشي. روى عن: أبي، وأسامة، وابن عباس، وأم الفضل، وخلق.\nوعنه: صالح، والزهري، وعمر بن عبد العزيز.\nتوفي سنة (٧٩ هـ).\nقال الحافظ في \"تقريب التهذيب\" (٣٢٦٥): له رؤية ولأبيه وجده صحبة، قال ابن عبد البر: أجمعوا على ثقته.\nوانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٣٦، \"تهذيب الكمال\" للمزي ١٤/ ٣٩٦.\n(٧) أم الفضل لبابة بنت الحارث الهلالية، زوجة العباس، وأخت ميمونة أم المؤمنين، وأم عبد الله بن عباس، حبر الأمة.\nانظر: \"الاستيعاب\" لابن عبد البر ٤/ ١٩٠٨، \"تهذيب الكمال\" للمزي ٣٥/ ٢٩٧.","vol":"10","page":194},{"text":"والمصتان (١).\nوالشرط الثاني: أن يكون في الحولين، وما كان بعد الحولين فإنه لا يحرم، وكان أبو حنيفة يرى ذلك بعد الحولين لستة أشهر (٢)، ومالك بعد الحولين بشهر (٣)، والدليل على أن ما بعد الحولين من الرضاع لا يحرم قوله ﷿: ﴿وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ﴾ (٤) وليس بعد الكمال والتمام شيء (٥).\nوقول النبي - ﷺ -: \"لا رضاع بعد الحولين، وإنما الرضاع ما أنبت اللحم، وأنشز العظم\" (٦).\n_________\n(١) [١٠٦٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم كتاب الرضاعة، باب في المصة والمصتان (١٤٥٠، ١٤٥١)، والنسائي في \"السنن الكبرى\" ٣/ ٢٩٩ (٥٤٥٤)، وغيرهم من طريق عبد الله بن الحارث، عن أم الفضل، به.\nوفي الباب عن عائشة، وأبي هريرة، والزبير، وغيرهم.\n(٢) بخلاف صاحبيه، فإنهما يريان الحولين فقط.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ٥/ ١٣٦.\n(٣) أو شهرين، كما في \"المدونة الكبرى\" للإمام مالك ٢/ ٢٩٧.\nوانظر: \"المغني\" لابن قدامة ١١/ ٣١٩.\n(٤) البقرة: ٢٣٣.\n(٥) انظر: \"الأم\" للشافعي ٥/ ٢٨ - ٣٠.\n(٦) أخرجه أحمد ١/ ٤٣٢ (٤١١٤)، وأبو داود كتاب النِّكَاح، باب في رضاعة الكبير (٢٠٥٩)، والدارقطني في \"السنن\" ٤/ ١٧٣، والبيهقي في \"السنن الكبرى\" =","vol":"10","page":195},{"text":"﴿وَأُمَّهَاتُ نِسَائِكُمْ﴾ (أم المرأة حرام) (١)، دخل بها أم لم يدخل، وهو قول أكثر الفقهاء، وعليه الحكم والفتيا، وقد شدد أهل العراق فيه حتَّى قالوا: لو وطئها، أو قبلها، أو لامسها بشهوة حرمت عليه ابنتها (٢)، وعندنا (٣) إنما تحرم بالنِّكَاح الصحيح، والحرام لا يحرم الحلال.\n_________\n= ٧/ ٤٦١، كلهم من طريق سليمان بن المغيرة عن أبي موسى الهلالي عن أبيه، عن ابن لعبد الله بن مسعود، عن أبيه به.\nوهذا سند ضعيف؛ لجهالة ابن ابن مسعود، وأبو موسى وأبوه مجهولان، كما قال أبو حاتم في \"الجرح والتعديل\" ٩/ ٤٣٨، وقال الذهبي في \"ميزان الاعتدال\" ٤/ ٥٧٨ عن أبي موسى: مجهول.\nويغني عن هذا الحديث الضعيف قوله (\"لا يحرم من الرضاع إلا ما فتق الأمعاء، وكان قبل الفطام\" أخرجه الترمذي أبواب الرضاعة، باب ما جاء أن الرضاعة لا تحرم إلا في الصغر دون الحولين (١١٥٢) وغيره، عن هشام بن عروة عن أبيه عن فاطمة بنت المنذر عن أم سلمة به، وهذا إسناد صحيح على شرط الشيخين، وقال الترمذي بعد هذا الحديث: هذا حديث حسن صحيح، والعمل على هذا عند أكثر أهل العلم من أصحاب النبي - ﷺ - وغيرهم، أن الرضاعة لا تحرم إلا ما كان دون الحولين، وما كان بعد الحولين الكاملين فإنه لا يحرم شيئًا.\n(١) في (ت): فحرم أم المرأة.\n(٢) يريد أن الأحناف اعتبروا وطء المرأة حرامًا أو حلالًا يحرم أمها وبنتها.\nانظر: قولهم في \"الهداية\" للمرغيناني مع شرحها \"فتح القدير\" لابن الهمام ٣/ ٢١٠.\n(٣) أي: الشافعية.\nوانظر: \"الأم\" للشافعي ٥/ ٢٧، وفيه قول الشافعي: النعمة التي تثبت بالحلال، لا تثبت بالحرام الَّذي جعل الله فيه النقمة. ويريد بالنعمة نعمة المصاهرة، والنسب التي حصلت بالنِّكَاح الحلال.","vol":"10","page":196},{"text":"وكان ابن عباس يقرأ: (وأمهات نسائكم اللاتي دخلتم بهن)، ويحلف بالله ما نزل إلا هكذا.\nويقول: هي (١) بمنزلة الربائب، فلما كانت الربائب لا يحرمن بالعقد على أمهاتهن (دون الوطء) (٢)، كذلك أمهات النساء، لا يحرمن بالعقد على بناتهن دون الوطء، وهو قول على (٣)، وزيد (٤)، وجابر، وابن عمر، وابن الزبير (٥)، وابن مسعود (٦).\nقالوا: نكاح أمهات النساء اللواتي لم يدخل بهن حلال.\nوالقول الأول هو الأصح (٧)، قال ابن جريج: قلت لعطاء: الرجل\n_________\n(١) في (م): هن، وسيأتي بيان ضعف هذه القراءة، ورجوع ابن عباس عن فتواه هذه.\n(٢) ما بين القوسين ساقط من (م)، وفي (ت): وكذلك أمهاتهن.\n(٣) أخرج قوله الطبري في \"جامع البيان\" ٤/ ٣٢١، وفي سنده الخلاس بن عمرو، ثقة، لم يسمع من علي، وحديثه عنه من صحيفة، كما قال البخاري في \"التاريخ الكبير\" ٣/ ٢٢٨، ولذلك قال القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٠٦: وحديث خلاس عن علي لا تقوم به حجة، ولا تصح روايته عند أهل العلم بالحديث، والصحيح عنه مثل قول الجماعة.\n(٤) أخرج قوله الطبري في \"جامع البيان\" ٤/ ٣٢١.\n(٥) أخرج قوله ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩١٢ (٥٠٨٨).\n(٦) ذكره عنه ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٤١٥، وذكر رجوعه عن ذلك.\n(٧) في (ت): الأولى، وقد رجع إليه ابن مسعود كما سبق، وابن عباس عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩١١، وهو قول عمران بن حصين، ومسروق، وقتادة، وطاوس، وعكرمة وعطاء، والحسن، ومكحول، وابن سيرين، والزهري، وهو مذهب الأئمة الأربعة، والفقهاء السبعة، كما قال ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٤١٧، وهو الَّذي رجحه الطبري في \"جامع البيان\" ٤/ ٣٢١.","vol":"10","page":197},{"text":"ينكح المرأة ثم لا يراها، ولا يجامعها حتَّى يطلقها، أتحل له أمها؟ قال: لا، هي مرسلة دخل بها أم لم يدخل. فقلت له: أكان ابن عباس يقرأ؛ (وأمهات نسائكم اللاتي دخلتم بهن) قال: لا، لا (١).\nوروى عمرو بن شعيب (٢)، عن أبيه (٣)، عن جده (٤)، عن النبي - ﷺ - قال: \"إذا نكح الرجل المرأة فلا يحل له أن يتزوج أمها، دخل بالبنت أولم يدخل بها (٥)، وإذا تزوج الأم فلم يدخل بها ثم طلقها فإن شاء تزوج البنت\" (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٤/ ٣٢٢، وفيه تضعيف القراءة المروية عن ابن عباس آنفًا.\n(٢) عمرو بن شعيب بن محمد بن عبد الله بن عمرو بن العاص، صدوق، تكلم\nالعلماء في روايته عن أبيه، عن جده.\n(٣) شعيب بن محمد، صدوق، ثبت، سماعه من جده.\n(٤) عبد الله بن عمرو بن العاص، صحابي، مشهور.\n(٥) من (م).\n(٦) [*] الحكم على الإسناد:\nفيه عمرو بن شعيب متكلم في روايته عن أبيه، عن جده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٤/ ٣٢١ - ٣٢٢ من طريق المثنى بن الصباح، والبيهقي في \"السنن الكبرى\" ٧/ ١٦٠ من طريق المثنى وابن لهيعة، والترمذي كتاب النِّكَاح، باب فيمن يتزوج المرأة ثم يطلقها قبل أن يدخل بها هل يتزوج ابنتها أم لا (١١١٧) بلفظ: أيما رجل نكح امرأة دخل بها أولم يدخل فلا يحل له نكاح أمها، من طريق ابن لهيعة كلاهما عن عمرو بن شعيب عن أبيه عن جده مرفوعًا.\nوضعفه الترمذي، والألباني في \"إرواء الغليل\" ٦/ ٢٨٦.","vol":"10","page":198},{"text":"﴿وَرَبَائِبُكُمُ﴾ جمع الربيبة، وهي: بنت المرأة، قيل لها ربيبة: لتربيته إياها (١)، فعيلة بمعنى مفعولة، ﴿اللَّاتِي فِي حُجُورِكُمْ﴾ أي: في ضمانكم وتربيتكم، يقال: فلان في حجر فلان، إذا كان يلي تربيته، ويقال: امرأة طيبة الحجر، إذا لم ترب ولدا إلا طيب المولد (٢).\nقال الكميت:\nالكريمات نسبة في قريش ... وسواهم والطيبات الحجورا (٣)\nومنه قيل للحضن (٤): حجر، والأصل فيه الناحية، يقال: فلان يأكل غضرة، ولربض حجرة.\n﴿مِنْ نِسَائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ﴾ أي: جامعتموهن، ﴿فَإِنْ لَمْ تَكُونُوا دَخَلْتُمْ بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ﴾ في نكاح بناتهن إذا\n_________\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٣٣٧) (رب).\n(٢) انظر: \"لسان العرب\" ٤/ ١٦٧ (حجر)، ومن معاني الحجر: الحضن، وهو المراد هنا.\n(٣) البيت ينسب إلى رجل من بني سلم.\nانظر: \"أمالي ابن الشجري\" ٣/ ٥٨، \"معجم شواهد العربية\" عبد السلام هارون (ص ١٤٤).\n(٤) في (ت): للخطيرة، وقوله غضرة: نبت معروف.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٢٤ (غضر)، وقوله يربض حجره أي: يجلس في ناحية.\nوهذا مثل عربي يضرب لمن يساعدك ما دمت في خير.\nانظر: \"مجمع الأمثال\" للميداني ٣/ ٥٢١.","vol":"10","page":199},{"text":"طلقتموهن، أو متن عنكم.\n[١٠٦٩] أخبرني (الحسين بن محمد بن الحسين الحافظ) (١)، أخبرنا أحمد بن محمد بن إسحاق (٢)، أخبرنا أحمد بن شعيب (٣) (المصري قال) (٤): أخبرني عمران بن بكار (٥)، حدثنا أبو اليمان (٦)، أخبرنا شعيب (٧)، عن الزهري (٨) قال: أخبرني عروة (٩): أن زينب بنت أبي سلمة (١٠) وأمها أم سلمة زوج النبي - ﷺ - أخبرته\n_________\n(١) في (م): ابن فنجويه، وهو ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ابن السني، حافظ، ثقة.\n(٣) النسائي، الإمام، الحافظ، صاحب \"السنن\".\n(٤) ساقطة من (م)، (ت).\n(٥) عمران بن بكار بن راشد الكلاعي، أبو موسى البراد.\nروى عن: أبي اليمان، وحيوة بن شريح، وسواهما.\nوعنه النسائي، وأبو حاتم، والطبري. ثقة.\nانظر: \"تهذيب الكمال\" للمزي ٢٢/ ٣١١، \"الكاشف\" للذهبي ٢/ ٣٤٨، \"تقريب التهذيب\" لابن حجر (٥١٤٦).\n(٦) الحكم بن نافع، ثقة، ثبت، يقال: إن أكثر حديثه عن شعيب مناولة.\n(٧) شعيب بن أبي حمزة، أبو بشر الحمصي.\nروى عن: الزهري، وزيد بن أسلم، وأبي الزناد. وعنه: أبو اليمان، وبقية، والوليد بن مسلم.\nثقة، توفي سنة (١٦٣ هـ).\nانظر: \"تهذيب الكمال\" للمزي ١٢/ ٥١٦، \"سير أعلام النبلاء\" للذهبي ٧/ ١٨٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٥١، \"تقريب التهذيب\" لابن حجر (٢٧٩٨).\n(٨) ابن شهاب الزهري، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٩) ابن الزبير، ثقة.\n(١٠) المخزومية، ربيبة النبي - ﷺ -.","vol":"10","page":200},{"text":"أن أم حبيبة بنت أبي سفيان (١) أخبرتها أنها قالت: يا رسول الله، أنكح أختي ابنة أبي سفيان قالت: فقال لي رسول الله - ﷺ -: \"أو تحبين ذلك؟ \" فقلت: نعم، لست لك بمخلية، وأحب من شاركني في خير أختي. فقال النبي - ﷺ -: \"إن ذلك لا يحل لي\"، فقلت: والله يا رسول الله، إنا لنتحدث أنك تريد أن تنكح درة بنت أبي سلمة. فقال: \"بنت أم (٢) سلمة؟ \" فقلت: نعم. قال: \"والله إنها لو لم تكن ربيبتي في حجري ما حلت لي، إنها لابنة أخي من الرضاعة، أرضعتني وأبا سلمة ثويبة، فلا تعرضن علي بناتكن، ولا أخواتكن\" (٣).\n﴿وَحَلَائِلُ أَبْنَائِكُمُ﴾ يعني: أزواج أبنائكم، والذكر حليل،\n_________\n(١) أم المؤمنين.\n(٢) في (م)، (ت): أبي.\n(٣) [١٠٦٩] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب النِّكَاح، باب: ﴿وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُمْ مِنْ نِسَائِكُمُ اللَّاتِي دَخَلْتُمْ بِهِنَّ﴾، وباب: ﴿وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ﴾ (٥١٠٦، ٥١٥٧)، ومسلم كتاب الرضاع، باب تحريم الربيبة وأخت المرأة (١٤٤٩)، وأحمد في \"المسند\" ٦/ ٢٩١ (٢٦٤٩٣)، والنسائي في \"السنن الكبرى\" ٣/ ٢٩٠ (٥٤١٥)، وأبو داود كتاب النِّكَاح، باب يحرم من الرضاعة ما يحرم من النسب (٢٠٥٦)، وغيرهم من طريق الزهري عن عروة عن زينب .. به. وهو رأي أبي عبيدة في \"مجاز القرآن\" ١/ ١٢٢، والزجاج في \"معاني القرآن\" ٢/ ٣٦.","vol":"10","page":201},{"text":"وجمعه أحلة وأحلاء، مثل عزيز، وجمعه أعزة، وأعزاء، وإنما سميا بذلك؛ لأن كل واحد منهما حلال لصاحبه، يقال: حل، فهو حليل (١)، مثل: صح، فهو صحيح، وقيل: سمي بذلك؛ لأن كل واحد منهما يحل حيث يحل صاحبه، من الحلول وهو النزول (٢).\nوقيل: لأن كل واحد منهما يحل إزار صاحبه، من الحل، وهو ضد العقد، قال الشاعر:\nيدافع قوما على مجدهم ... دفاع الحليلة عنها الحليلا\nتدافعه يومها تارة ... وتمكنه رجلها أن تشولا (٣)\n﴿الَّذِينَ مِنْ أَصْلَابِكُمْ﴾ دون من تبنيتموهم، قال عطاء: نزلت في محمد - ﷺ - حين نكح امرأة زيد بن حارثة (٤).\n_________\n(١) فهي فعيلة بمعنى فاعلة.\nوانظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٥٢) (حل)، فقد ذكر المعاني الثلاث.\n(٢) لم أجدهما.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٣٢٣.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٩٢، وابن الجوزي في \"زاد المسير\" ٢/ ٤٨، وضعفه، وهو كذلك، لأن إثبات هذه الواقعة يحتاج إلى نقل مصدق، وأنى لها ذلك، ثم إن التحريم يتعلق بشريعتنا، ولا وجه للعفو عما فعل في شرائع من سبقنا، ومما يضعف هذا القول أنَّه قد ورد عن عطاء ما يفيد أن المراد بالذي سلف ما كان في الجاهلية.","vol":"10","page":202},{"text":"﴿وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ﴾ حرتين كانتا بالعقد، أو أمتين بالوطء، ﴿إِلَّا مَا قَدْ سَلَفَ﴾. قال عطاء، والسدي: يعني إلا ما كان من يعقوب ﵇، فإنه جمع بين ليا أم يهوذا، وراحيل أم يوسف، وكانتا أختين (١).\n﴿إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا﴾.\n\n<span data-type=\"title\" id=toc-884>٢٤ </span>- ﴿وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ﴾\nقال عمرو بن مرة (٢): قال رجل لسعيد بن جبير (٣): أما رأيت ابن عباس حين سئل عن هذه الآية ﴿وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ﴾ لم يقل فيها شيئًا؟ قال سعيد: كان لا يعلمها (٤).\nوقال مجاهد: لو أعلم من يفسر لي هذه الآية لضربت إليه أكباد الإبل (٥).\n_________\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩١٤.\n(٢) ثقة، عابد، كان لا يدلس، ورمي بالإرجاء.\n(٣) ثقة، ثبت، فقيه.\n(٤) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٧، وذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٣٥ والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٢٣.\n(٥) أخرجه الطبري في \"جامع البيان\" ٥/ ٧، وقد رد ابن عطية في \"المحرر الوجيز\" ٥/ ٣٥ على هذين الأثرين بقوله: ولا أدري كيف نسب هذا القول إلى ابن عباس، ولا كيف انتهى مجاهد إلى هذا القول؟ =","vol":"10","page":203},{"text":"قوله ﷿: ﴿وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ﴾.\nقال المفسرون: هذه السابعة من النساء اللواتي حرمن بالسبب، وقراءة العامة: ﴿وَالْمُحْصَنَاتُ﴾ بفتح الصاد (١)، يعني: ذوات الأزواج، أحصنهن أزواجهن.\nقال أبو سعيد الخدري: نزلت في نساء كن يهاجرن إلى رسول الله - ﷺ - ولهن أزواج، فيتزوجهن بعض المسلمين، ثم يقدم أزواجهن مهاجرين، فنهي المسلمون عن نكاحهن (٢).\nثم استثنى فقال: ﴿إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ﴾ يعني السبايا اللواتي سبين، ولهن أزواج في دار الحرب فحلال لمالكهن وطؤهن بعد الاستبراء (٣).\n_________\n= ومما يضعف نسبة القول بعدم العلم إلى ابن عباس أنَّه قد ورد عنه تفسير للآية، فقد قال فيها: يعني ذوات الأزواج من النساء. عند الطبري في \"جامع البيان\" ٥/ ٦.\nوورد عن مجاهد تفسير للآية، حيث قال فيها: العفيفة العاقلة. عند الطبري في \"جامع البيان\" ٥/ ٥. والله أعلم بالصواب.\n(١) باتفاق العشرة في هذا الموضع.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٥٥).\n(٢) هذا نص كلام الطبري في \"جامع البيان\" ٥/ ٦.\nأما نص كلام أبي سعيد عنده فهو: كان النساء يأتيننا ثم يهاجر أزواجهن فمنعناهن.\n\"جامع البيان\" ٥/ ٦ - ٧.\n(٣) الاستبراء: استفعال، من برأ، والمعنى: أن يقصد معرفة براءة الرحم من الحمل، في الحرة والأمة، بالحيض أو بغيره.\nانظر: \"المطلع\" للبعلي (ص ٣٤٩).","vol":"10","page":204},{"text":"قال أبو سعيد الخدري: بعث رسول الله - ﷺ - يوم حنين جيشًا إلى أوطاس (١)، فلقوا العدو فأصابوا سبايا لهن أزواج من المشركين، فكرهوا غشيانهن، وتأثموا من ذلك، فأنزل الله ﷿ هذه الآية (٢).\nوقرأ علقمة: (والمحصنات) بكسر الصاد (٣)، ودليله قول عمر بن الخطاب وعبيدة، وأبي العالية، والسدي، قالوا: المحصنات في هذه الآية العفائف، ومعناها: والعفائف من النساء عليكم حرام إلا ما ملكت أيمانكم منهن بنكاح ومهر، أو بملك يمين، وثمن (٤).\nوقيل: معناه: الحرائر (٥).\n_________\n(١) بفتح الهمزة، والطاء المهملة، واد في ديار هوازن بالطائف، كانت فيه غزوة حنين، منصرف الرسول - ﷺ - من فتح مكة.\nانظر: \"معجم البلدان\" لياقوت ١/ ٢٨١.\n(٢) أخرجه مسلم كتاب الرضاع، باب جواز وطء المسبية بعد الاستبراء (١٤٥٦)،\nوأبو داود كتاب النِّكَاح، باب في وطء السبايا (٢١٥٥)، والترمذي كتاب النِّكَاح، باب ما جاء في الرجل يسبي الأمة ولها زوج هل يحل له أن يطأها (١١٣٢)، وغيرهم من حديث أبي سعيد.\n(٣) على أنها اسم للفاعل، وهذه القراءة شاذة.\nوانظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٧٧ فقد ذكر هذه القراءة ووجهها.\n(٤) انظر: أقوالهم في: \"جامع البيان\" للطبري ٥/ ٤ - ٥، وانظر: \"زاد المسير\" لابن الجوزي ٢/ ٥٠.\n(٥) وهو قول عزرة بن عبد الرحمن الخزاعي، أخرجه الطبري في \"جامع البيان\" ٥/ ٦، وقد اختار ﵀ أن المراد بالآية يشمل المتزوجة، والعفيفة، والحرة، والمسلمة، ولم يأت في الآية تخصيص واحدة بكونها المرادة بقوله: ﴿وَالْمُحْصَنَاتُ﴾، إذ الكل محصنات. =","vol":"10","page":205},{"text":"وقال الباقر (١)، ويمان: معناه: والمحصنات من النساء عليكم حرام، ما فوق الأربع، إلا ما ملكت أيمانكم، فإنه لا عدد عليكم فيهن.\nوقال ابن جريج: سألت عطاء عنها فقال: معنى قوله: ﴿إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ﴾ أن تكون لك أمة عند عبد لك قد أحصنها بنكاح فتنتزعها منه إن شئت (٢).\n﴿كِتَابَ اللَّهِ عَلَيْكُمْ﴾ نصب على المصدر، أي: كتب الله عليكم كتاب الله، وقيل: نصب على الإغراء، أي: الزموا واتبعوا كتاب الله عليكم (٣).\nوقرأ ابن السميفع: (كتب الله عليكم) أي: أوجب (٤).\n_________\n= وانظر: \"جامع البيان\" للطبري ٥/ ٧، وقول من قال إن المراد: ذوات الأزواج فلا يحل نكاحهن، إلا المسبيات، قول قوي، يعضده سبب النزول الوارد في الآية، والله أعلم.\n(١) في (ت): الباقون، والباقر هو محمد بن علي.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٢/ ١٩٣.\nوبمعناه نسبه ابن الجوزي إلى ابن عباس، وعبيدة.\nانظر: \"زاد المسير\" لابن الجوزي ٢/ ٥٠ - ٥١.\n(٢) انظر: \"جامع البيان\" للطبري ٥/ ٥، وليس فيه ذكر انتزاع الأمة من زوجها العبد.\n(٣) انظر: \"معاني القرآن\" للزجاج ٢/ ٣٦، ولم يرتض الطبري النصب على الإغراء، وإن كان ذلك جائزًا.\nانظر: \"جامع البيان\" ٥/ ٩.\n(٤) قراءته شاذة. =","vol":"10","page":206},{"text":"فهذه أربع عشرة امرأة محرمات بالكتاب، فأما السنة فقد حرمت امرأتين وهو:\n[١٠٧٠] ما أخبرنا الحسين بن محمد بن فنجويه (١)، أخبرنا أحمد ابن محمد بن إسحاق (٢)، أخبرنا أحمد بن شعيب (٣)، أخبرنا عبيد (٤) الله بن سعيد، ثنا يحيى (٥)، عن هشام (٦)، عن محمد (٧)، عن أبي هريرة، عن النبي - ﷺ - قال: \"لا تنكح المرأة على عمتها، ولا على خالتها\" (٨).\n_________\n= انظر: \"مختصر في شواذ القراءات\" لابن خالويه (ص ٣٢).\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ابن السني، حافظ، ثقة.\n(٣) أبو عبد الرحمن النسائي، الإمام، الحافظ، صاحب \"السنن\".\n(٤) في (م): عبد. خطأ. وهو عبيد الله بن سعيد اليشكري، ثقة، مأمون.\n(٥) ابن سعيد القطان، ثقة، متقن، حافظ، إمام، قدوة.\n(٦) ابن حسان الأزدي، ثقة من أثبت الناس في ابن سيرين.\n(٧) ابن سيرين الأنصاري، ثقة، ثبت كبير القدر.\n(٨) [١٠٧٠] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب النِّكَاح، باب لا تنكح المرأة على عمتها (٥١٠٩)، ومالك في \"الموطأ\" ٢/ ٥٣٢ (١١٠٨) من طريق أبي الزناد عن الأعرج عن أبي هريرة.\nوأخرجه مسلم كتاب النِّكَاح، باب تحريم الجمع بين المرأة وعمتها أو خالتها في النِّكَاح (١٤٠٨)، والترمذي كتاب النِّكَاح، باب ما جاء لا تنكح المرأة على عمتها ولا خالتها (١١٢٥)، والنسائي في \"السنن الكبرى\" ٣/ ٢٩٣ (٥٤٢٥)، =","vol":"10","page":207},{"text":"﴿وَأُحِلَّ لَكُمْ﴾ (١) قرأ أبو جعفر، وأهل الكوفة (٢) ﴿أُحِلَّ﴾ أي ﴿بضم الألف، وقرأ الباقون بالنصب، وهي قراءة على، وابن عباس، واختيار أبي عبيد، وأبي حاتم، فمن رفع، فلقوله ﴿حُرِّمَتَ﴾، ومن نصب؛ فلقربه من ذكر الله في قوله: ﴿كِتَابَ اللَّهِ﴾ (٣).\n﴿مَا وَرَاءَ ذَلِكُمْ﴾ أي: ما سوى ذلكم الَّذي ذكرت لكم من المحرمات ﴿أَنْ تَبْتَغُوا﴾ بدل من ﴿مَا﴾، فمن رفع ﴿أُحِلَّ﴾ فـ ﴿أَن﴾\n_________\n= وابن ماجة كتاب النِّكَاح، باب لا تنكح المرأة على عمتها ولا على خالتها (١٩٢٩)، والبيهقي في \"السنن الكبرى\" ٥/ ٣٤٥ من طريق هشام عن محمد عن أبي هريرة.\nوللحديث شواهد من طريق أبي سعيد الخدري، وجابر بن عبد الله، وسمرة، وابن عباس وعلي، وأبي موسى، وعمرو بن شعيب، عن أبيه، عن جده، وغيرهم.\n(١) في (م): ما وراء ذلكم.\n(٢) في (م): غير أبي بكر، وفي (ت): وأهل الكوفة إلا أبا بكر، وهو الصواب، لأن قراءة أبي بكر شعبة، بفتح الألف والحاء، وهو المراد بقوله بعد بالنصب.\nوانظر: \"التيسير\" للداني (ص ٧٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٩.\nوكلتا القراءتين متواترة.\nوانظر: في توجيههما: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٨٥، واختار مكي أيضًا الفتح.\n(٣) ليس المراد ﴿أَن﴾ وحدها، بل وما دخلت عليه، فتؤول بمصدر، فمن ضم ﴿أُحِلَّ﴾ فـ ﴿أَن﴾ وما دخلت عليه في محل رفع بدل اشتمال من ﴿مَا﴾ التي هي في موقع نائب الفاعل، ومن فتح ﴿أُحِلَّ﴾ و(أن) وما دخلت عليه في محل نصب، بدل من ﴿مَا﴾ التي هي في موقع المفعول به، وانظر: \"الدر المصون\" للسمين الحلبي ٣/ ٦٥٠.","vol":"10","page":208},{"text":"في محل الرفع، ومن نصبه ﴿أَن﴾ في محل النصب (١).\nوقال الكسائي والفراء: موضعه نصب في القراءتين بنزع الخافض، يعني: لأن تبتغوا تطلبوا (٢).\n﴿بِأَمْوَالِكُمْ﴾ إما بنكاح، وصداق، أو بملك يمين (٣)، وثمن، ﴿مُحْصِنِينَ﴾ متعففين، ﴿غَيْرَ مُسَافِحِينَ﴾ زانين، وأصله من سفح المذي والمني (٤).\n﴿فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ﴾ اختلفوا في معنى الآية:\nفقال الحسن، ومجاهد: يعني: فما أنتفعتم وتلذذتم بالجماع من النساء بالنِّكَاح الصحيح.\n﴿فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً﴾ أي: مهورهن، فإذا جامعها مرة واحدة فقد وجب المهر كاملًا (٥).\nوقال آخرون: هو نكاح المتعة (٦).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ١/ ٢٦١ \"جامع البيان\" للطبري ٥/ ١١.\n(٢) من (ت).\n(٣) انظر: \"القاموس المحيط\" للفيروزآبادي (ص ٢٨٧).\n(٤) وهو قول ابن عباس أيضًا، كما في \"جامع البيان\" للطبري ٥/ ١١، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩١٩ (٥١٣١)، وقد أخرج قول الحسن: عبد الرزاق في \"تفسير القرآن\" ١/ ١٥٤، ومن طريقه الطبري في \"جامع البيان\" ٥/ ١٢، وعنده قول مجاهد، وما ذكره المصنف منسوبا للحسن ومجاهد إنما هو في الحقيقة شرح لكلامهما وليس هو بنصه عنهما.\n(٥) قال بهذا القول: ابن عباس، ومجاهد، والسدي.\n(٦) انظر: أقوالهم في \"جامع البيان\" للطبري ٥/ ١٢.","vol":"10","page":209},{"text":"ثم اختلفوا في الآية: أمحكمة هي أم منسوخة؟\nقال ابن عباس: هي محكمة، ورخص في المتعة، وهي: أن ينكح الرجل المرأة بولي وشاهدين إلى أجل معلوم، فإذا انقضى الأجل فليس له عليها سبيل، وهي منه برية، وعليه أن يستبرئ ما في رحمها، وليس بينهما ميراث (١).\nقال حبيب بن أبي ثابت: أعطاني ابن عباس مصحفا فقال: هذا على قراءة أبي، فرأيت في المصحف: (فما استمتعتم به منهن إلى أجل مسمى) (٢).\n[١٠٧١] وأخبرني الحسين بن فنجويه الثقفي (٣) (ثنا عمر بن نوح البجلي (٤)، ثنا بكر بن محمد القزاز (٥) ثنا أبو سلمة (٦)، ثنا\n_________\n(١) تعريف المتعة هنا هو من تمام قول السدي، كما في المصدر السابق.\n(٢) أخرجه ابن أبي داود في \"المصاحف\" (ص ٦٣)، والطبري في \"جامع البيان\" ٥/ ١٢، وردها ﵀ ٥/ ١٣ ولم يستحل القراءة بها، وهو كما قال، لأنها قراءة شاذة مخالفة لما تواتر عن النبي - ﷺ - من القراءة.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) عمر بن نوح بن خلف، أبو القاسم البجلي.\nروى عن: أبي خليفة الجمحي، والساجي والقزاز. وعنه ابن فنجويه، وغيره.\nوثقه أبو بكر البرقاني لما سأله الخطيب عنه، وذكر أنَّه ولد سنة (٢٧٧ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١١/ ٢٥٥.\n(٥) بكر بن محمد بن عبد الوهاب القزاز البصري، ذكره المزي ضمن الذين رووا عن أبي سلمة، ولم أجد من ترجمه.\nانظر: \"تهذيب الكمال\" للمزي ٣١/ ٢٩٣.\n(٦) ساقطة من (م). =","vol":"10","page":210},{"text":"عبد الأعلى (١)، عن داود (٢)، عن أبي نضرة (٣) قال: سألت ابن عباس عن المتعة، فقال: أما تقرأ سورة النساء؟ قلت: بلى. قال: فما تقرأ: (فما استمتعتم به منهن إلى أجل مسمى) فقلت: لا أقرأها هكذا. قال ابن عباس: والله لهكذا أنزلها الله ﷿، ثلاث مرات (٤).\n[١٠٧٢] وأخبرنا أبو عبد الله بن فنجويه الدينوري (٥)، ثنا أبو علي\n_________\n= وهو يحيى بن خلف الباهلي، أبو سلمة الجوباري البصري.\nروى عن: عبد الأعلى، وعنه مسلم، وغيره.\nوثقه ابن حبان، والبزار، وقال الحافظ: صدوق. توفي سنة (٢٤٢ هـ).\nانظر: \"المعرفة والتاريخ\" للفسوي ٢/ ٦٥٢، \"تهذيب الكمال\" للمزي ٣١/ ٢٩٢، \"تقريب التهذيب\" لابن حجر (٧٥٣٩)، وفي \"تحرير التقريب\" ٤/ ٨٢: بل ثقة.\n(١) عبد الأعلى بن عبد الأعلى بن محمد السامي، ثقة.\n(٢) داود بن أبي هند، أبو محمد البصري، ثقة، متقن، كان يهم بأخرة.\n(٣) المنذر بن مالك، ثقة.\n(٤) [١٠٧١] الحكم على الإسناد:\nإسناده صحيح، إن كان بكر القزاز ثقة، لأنني لم أجد له ترجمة، وقال الحاكم في الطريق التي أخرجها: صحيح على شرط مسلم، ولم يخرجاه، ووافقه الذهبي، وهو كما قال.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ١٢ - ١٣، والحاكم في \"المستدرك\" ٢/ ٣٣٤ من طريق شعبة عن أبي سلمة قال سمعت أبا نضرة .. فذكره.\nوأخرجه الطبراني في \"المعجم الكبير\" ١٠/ ٣٨٩ (١٠٧٨٢) من طريق معاوية بن هشام ثنا سفيان عن موسى بن عبيدة عن محمد بن كعب عن ابن عباس.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.","vol":"10","page":211},{"text":"ابن حبش المقرئ (١)، ثنا أبو القاسم بن الفضل المقري (٢)، ثنا محمد ابن حميد (٣)، ثنا مهران بن أبي عمر (٤)، عن عيسى بن عمر (٥)، عن طلحة بن مصرف (٦): قرأ (٧): (فما استمتعتم به منهن إلى أجل مسمى فآتوهن أجورهن) (٨).\n_________\n(١) الحسين بن محمد بن حبش، ثقة، مأمون.\n(٢) العباس بن الفضل بن شاذان، أبو القاسم الرازي.\n(٣) محمد بن حميد بن حيان، أبو عبد الله الرازي، حافظ، ضعيف، وكان ابن معين حسن الرأي فيه.\n(٤) مهران بن أبي عمر العطار، أبو عبد الله الرازي.\nروى عن عيسى بن عمر، والثوري، وزمعة، وعنه: محمد بن حميد، وابن معين، وخلق.\nوثقه ابن معين، وأبو حاتم، وابن حبان، وضعفه النسائي، والبخاري، وأبو زرعة، والعقيلي، والساجي، وقال الدارقطني لا بأس به. وقال الذهبي: فيه لين.\nوقال الحافظ: صدوق له أوهام، سيئ الحفظ، مات قبل الطبري.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٠١، \"تهذيب الكمال\" للمزي ٢٨/ ٥٩٥، \"الكاشف\" للذهبي ٣/ ١٧٩، \"تقريب التهذيب\" لابن حجر (٦٩٣٣)، وفي \"تحرير التقريب\" ٣/ ٤٢٤: بل ضعيف، يعتبر به. وهذا أقرب.\n(٥) المقرئ، ثقة.\n(٦) ثقة، قارئ، فاضل.\n(٧) في (م)، (ت): أنَّه.\n(٨) [١٠٧٢] الحكم على الإسناد:\nإسناده ضعيف، لضعف محمد بن حميد، ومهران.\nالتخريج:\nلم أجده.","vol":"10","page":212},{"text":"[١٠٧٣] وأخبرنا ابن فنجويه (١)، ثنا أحمد بن إبراهيم بن شاذان (٢)، ثنا عمر بن أحمد القطان (٣)، ثنا محمد بن إسماعيل (٤)، ثنا وكيع (٥)، ثنا عيسى بن عمر الهمداني (٦)، عن عمرو بن مرة (٧)، عن سعيد بن جبير (٨) أنَّه قرأ: (فما استمعتم به منهن إلى أجل مسمى) (٩).\n[١٠٧٤] وأخبرنا ابن فنجويه (١٠)، ثنا أبو علي المقرئ (١١)، ثنا محمد بن أحمد بن عثمان (١٢)، ثنا إبراهيم بن مضر (١٣)، ثنا\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ثقة، ثبت، كثير الحديث.\n(٣) ثقة.\n(٤) الحساني، صدوق.\n(٥) ثقة، حافظ، عابد.\n(٦) ثقة.\n(٧) هو المرادي، ثقة، عابد، رمي بالإرجاء.\n(٨) ثقة، ثبت، فقيه.\n(٩) [١٠٧٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ١٣ من طريق عيسى بن عمر عن عمرو عن سعيد به.\n(١٠) ثقة، صدوق، كثير الرواية للمناكير.\n(١١) ثقة، مأمون.\n(١٢) لم أجده\n(١٣) لم أجده.","vol":"10","page":213},{"text":"بندار (١)، ثنا محمد بن جعفر (٢)، ثنا شعبة (٣)، عن الحكم (٤) قال: سألته عن هذه الآية: ﴿فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ﴾ أمنسوخة هي؟ قال: لا. قال الحكم: قال علي بن أبي طالب: لولا أن عمر نهى عن المتعة ما زنى إلا شقي (٥).\n[١٠٧٥] وأخبرنا الحسين بن محمد بن الحسين بن عبد الله (٦)، ثنا موسى بن محمد بن علي بن عبد الله (٧)، ثنا موسى بن هارون بن عبد الله الحمال (٨)، ثنا محمد بن الصباح (٩)،\n_________\n(١) محمد بن بشار، ثقة.\n(٢) أبو عبد الله غندر، البصري، ثقة، صحيح الكتاب إلا أن فيه غفلة.\n(٣) ثقة، حافظ، متقن.\n(٤) ابن عتيبة، ثقة، ثبت، فقيه إلا أنَّه ربما دلس.\n(٥) [١٠٧٤] الحكم على الإسناد:\nفيه محمد بن أحمد بن عثمان، وإبراهيم لم أجدهما، والحكم لم يلق عليًّا.\nانظر: \"التبيين لأسماء المدلسين\" لسبط ابن العجمي (ص ٢٣).\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٤/ ١٣ من طريق ابن جعفر عن شعبة به، وأخرجه عبد الرزاق في \"المصنف\" ٧/ ٥٠٥ عن ابن جريج عن علي.\n(٦) ثقة، صدوق، كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) موسى بن هارون بن عبد الله الحمال، أبو عمران البغدادي، ثقة، حافظ،\n(٩) محمد بن الصباح بن سقيان الجرجرائي، مولى عمر بن عبد العزيز.\nروى عن: عبد الله بن جابر، ويزيد بن هارون، والقطان.\nوعنه: أبو داود، وابن ماجة، وموسى بن هارون. =","vol":"10","page":214},{"text":"أخبرنا عبد الله بن رجاء (١)، عن عمران بن مسلم (٢)، عن أبي رجاء العطاردي (٣)، عن عمران بن حصين (٤) قال: نزلت آية المتعة في كتاب الله ﷿، لم تنزل آية بعدها تنسخها، فأمرنا بها رسول الله - ﷺ -، وتمتعنا مع رسول الله - ﷺ -، ومات ولم ينهنا عنه، قال رجل بعد برأيه ما شاء (٥).\n_________\n= وثقه الأئمة، وقال الحافظ: صدوق، توفي سنة (٢٤٠ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٢٥/ ٣٨٤، \"الكاشف\" للذهبي ٣/ ٥٤، \"تقريب التهذيب\" لابن حجر (٥٩٦٥)، وفي \"تحرير التقريب\" ٣/ ٢٥٨: بل ثقة.\n(١) عبد الله بن رجاء المكي، أبو عمران البصري.\nروى عن: أيوب، والثوري، ومالك. وعنه: محمد بن الصباح، وأحمد، والحميدي، وجماعة، قال ابن معين: ثقة. وقال أبو حاتم: صدوق. وقال أبو زرعة: شيخ صالح. وقال الذهبي؛ كان صدوقًا محدثًا. وقال الحافظ: ثقة تغير حفظه قليلًا.\n\"تهذيب الكمال\" للمزي ١٤/ ٥٠٠، \"ميزان الاعتدال\" للذهبي ٢/ ٤٢١، \"تقريب التهذيب\" لابن حجر (٣٣١٣).\n(٢) عمران بن مسلم المنقري، أبو بكر البصري القصير. روى عن: أبي رجاء، والحسن، وعطاء. وعنه: عبد الله بن رجاء، والثوري والقطان.\nوثقه ابن معين، وأحمد، وأبو داود، وابن حبان، وقال النسائي: ليس به بأس.\nوقال الحافظ: صدوق ربما وهم.\n\"تهذيب الكمال\" للمزي ٢٢/ ٣٥١، \"ميزان الاعتدال\" للذهبي ٣/ ٢٤٣، \"تقريب التهذيب\" لابن حجر (ص ٧٥٢)، وفي \"تحرير التقريب\" ٣/ ١١٦: بل ثقة.\n(٣) أبو رجاء العطاردي، ثقة.\n(٤) صحابي، مشهور.\n(٥) [١٠٧٥] الحكم على الإسناد:\nفي إسناد المصنف موسى بن محمد بن علي، لم أجده، والحديث ثابت كما =","vol":"10","page":215},{"text":"قلت: فلم يرخص في نكاح المتعة إلا عمران بن حصين، وعبد الله ابن عباس، وبعض أصحابه (١)، وطائفة من أهل البيت، وفي قول ابن\n_________\n= سيأتي في التخريج.\nالتخريج:\nأخرجه البخاري في كتاب الحج، باب التمتع (١٥٧١)، وكتاب التفسير باب: ﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ﴾ (٤٥١٨)، ومسلم كتاب الحج، باب جواز التمتع (١٢٢٦)، والنسائي في \"السنن الكبرى\" ٦/ ٣٠٠ (١١٠٣٢)، وأحمد في \"المسند\" ٤/ ٤٣٦ (١٩٩٠٧) وغيرهم، من طريق عمران بن مسلم عن أبي رجاء عن عمران .. به.\nتنبيه: استدل المصنف ﵀ بهذا الأثر عن عمران على جواز متعة النِّكَاح، وفي هذا الاستدلال نظر؛ لأن قول عمران إنما هو في متعة الحج التي أمرهم بها النبي - ﷺ -، يدل عليه قوله عند النسائي: نزلت آية المتعة -يعني: متعة الحج- في كتاب الله.\nوقد بوب البخاري في كتاب الحج، على هذا الأثر بابًا فقال: باب: ﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ﴾. فدل هذا على أن المراد متعة الحج، التي هي الإتيان بالعمرة في أشهر الحج، ثم التحلل منها، ثم الإحرام بالحج يوم التروية، ويدل على ذلك أيضًا أن الرجل الَّذي كان ينهى عن هذه المتعة هو عمر بن الخطاب كما هو المشهور عنه، وهو الَّذي يريده عمران هنا، فظهر بذلك أن الأثر لا يتم الاستدلال به على مراد المصنف، ﵀، والله أعلم.\nوالآية التي قصدها عمران بقوله: نزلت آية المتعة في كتاب الله، هي قوله تعالى: ﴿فَإِذَا أَمِنْتُمْ فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ [البقرة: ١٩٦].\n(١) كعطاء، وطاوس، وأصحابهما، وقد ورد عن ابن عباس أنَّه رجع عن فتواه بالإباحة، لما رأى الناس تسارعوا في الوقوع فيها، وقد كان ﵁ يفتي بالجواز منزلًا فاعلها منزلة المضطر للميتة، فمن كان مضطرًا إليها لطول الغربة، وقلة المال فلا حرج عليه فيها، ثم لما رأى الناس ساروا بفتواه، وتوسعوا فيها قال: والله ما بهذا أفتيت، ولا هذا أردت ولا أحللت إلا مثل ما أحل الله من =","vol":"10","page":216},{"text":"عباس يقول الشاعر:\nأقول للركب إذ طال الثواء بنا ... يا صاح هل لك في فتوى ابن عباسِ\nهل لك في رخصة الأطراف ناعمة ... تكون مثواك حتَّى مرجع الناسِ\nوسائر العلماء، والفقهاء من الصحابة، والتابعين، والسلف الصالحين (١) على أن هذه الآية منسوخة (٢)، ومتعة النساء حرام.\n_________\n= الميتة، والدم، ولحم الخنزير. وقام في الناس خطيبًا، فنهى عنها. أخرج ذلك البيهقي في \"السنن الكبرى\" ٦/ ٢٠٥، وذكر في أوله أن سعيد بن جبير دخل عليه، وأخبره أن فتياه سارت بها الركبان، حتَّى قالوا فيها شعرًا، وذكر له البيتين اللذين ذكرهما المصنف.\nومما يدل على رجوع ابن عباس قوله: كانت المتعة في أول الإسلام، فكان الرجل يقدم البلدة ليس له بها معرفة، فيتزوج بقدر ما يرى أنَّه يفرغ من حاجته لتحفظ متاعه، وتصلح له شأنه حتَّى نزلت هذه الآية ﴿حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ﴾ فنسخ الله ﷿ الأولى، وحرمت المتعة، وتصديقها من القرآن: ﴿إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ﴾ وما سوى هذا الفرج فهو حرام.\nأخرجه البيهقي في \"السنن الكبرى\" ٦/ ٢٠٦.\n(١) كمالك، وأبي حنيفة، والشافعي، وأحمد في المنصوص عنه، والأوزاعي، والليث، وأهل المدينة، والشام، ومصر، وبكل حال فالقول بتحريم المتعة، ونسخ إباحتها، هو القول الَّذي انتهى إليه الأمر، وعليه أئمة الإسلام على مر العصور.\nوانظر: \"المغني\" لابن قدامة ١٠/ ٤٦، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ١٢٩ - ١٣٣، \"فتح الباري\" لابن حجر ٩/ ٨٧، \"نيل الأوطار\" للشوكاني ٧/ ٣٠٤.\n(٢) يرى ابن الجوزي في \"زاد المسير\" ٢/ ٥٣ أن القول بأن الآية تدل على نكاح =","vol":"10","page":217},{"text":"وروى الربيع بن سبرة الجهني (١)، عن أبيه قال: كنا مع رسول الله - ﷺ - في عمرته فشكونا إليه العزبة، فقال: يا أيها الناس: \"استمتعوا من هذه النساء\"، ثم أصبحت غاديًا على رسول الله - ﷺ -، فإذا هو يقول: \"يا أيها الناس، إني كلنت أمرتكم بالاستمتاع من هذه النساء، ألا إن الله حرم ذلك إلى يوم القيامة\" (٢).\nوقال خصيف: سألت الحسن عن نكاح المتعة، فقال: إنما كان ثلاثة أيام على عهد رسول الله - ﷺ -، ثم نهى الله عنه ورسوله (٣).\n_________\n= المتعة، ثم نسخت بقول النبي - ﷺ - تكلف لا يحتاج إليه، لأن كلًا من إباحة المتعة ونسخها من قول النبي - ﷺ -، أما الآية فإنها في النِّكَاح الصحيح، ومن ذهب إلى غير ذلك فقد أخطأ، وجهل اللغة.\n(١) روى عن أبيه، وعمر بن عبد العزيز، وعنه الزهري وغيره، قال في \"تقريب التهذيب\" (١٨٩٢): ثقة، مات بعد سنة (١٠٠ هـ).\nوانظر: \"تهذيب التهذيب\" لابن حجر ٣/ ٢١٢.\nأما أبوه فهو: سبرة -بفتح المهملة، وسكون الباء، بن معبد بن عوسجة الجهني، أبو ثرية، نزل بالمدينة، وشهد الخندق وما بعدها، ومات في خلافة معاوية.\nانظر: \"الطبقات الكبرى\" لابن سعد ٤/ ٢٥٩، \"الإصابة\" لابن حجر ٤/ ١٢٠.\n(٢) أخرجه أحمد في \"المسند\" ٣/ ٤٠٥ (١٥٣٥١)، ومسلم كتاب النِّكَاح، باب نكاح المتعة وبيان أنَّه أبيح ثم نسخ ثم أبيح ثم نسخ، واستقر تحريمه إلى يوم القيامة (١٤٠٦)، وعبد الرزاق في \"المصنف\" ٧/ ٥٠٢ (١٤٠٣٤)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٠٣.\nوقوله: في عمرته. خطأ، والصواب: في غزوته، وهي غزوة الفتح، كما حقق ذلك ابن حجر في \"فتح الباري\" ٩/ ٨٧.\n(٣) في (م): نهي عنه، والأثر أخرجه عبد الرزاق في \"المصنف\" ٧/ ٥٠٥، من طريق مالك بن مغول عن الحسن.","vol":"10","page":218},{"text":"وقال الكلبي: كان هذا في أول الإسلام، أحلها رسول الله - ﷺ - ثلاثة أيام، ثم حرمها، وذلك أنَّه إذا تم (١) الأجل الَّذي بينهما أعطاها أجرها الَّذي كان شرط لها، ثم قال: زيديني في الأيام وأزيدك في الأجر، فإن شاءت فعلت، فإذا تم الأجل الَّذي بينهما أعطاها الأجر، وفارقها، ثم نسخت بآية الطلاق، والعدة، والميراث.\n[١٠٧٦] (وأخبرنا ابن فنجويه) (٢) قال: حدثنا موسى بن محمد (٣) قال: حدثنا محمد بن عثمان بن أبي شيبة (٤) قال: ثنا أحمد بن عبد الله ابن يونس (٥) قال: حدثنا مالك بن أنس (٦)، عن الزهري (٧)، عن الحسن (٨)\n_________\n(١) في (م): إذا تم، وهو أصح، ولم أجد أثر الكلبي هذا.\n(٢) في (ت): أخبرنا أبو عبد الله الحسين بن محمد بن فنجويه الثقفي، بقراءتي عليه في داري ..\nوهو صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) أبو جعفر العبسي، مختلف فيه، مشاه بعضهم، وكذبه آخرون.\n(٥) ثقة، حافظ.\n(٦) إمام دار الهجرة، رأس المتقنين وكبير المتثبتين.\n(٧) الحافظ، متفق على جلالته وإتقانه.\n(٨) الحسن بن محمد بن علي بن أبي طالب.\nروى عن: جابر، وسلمة، وابن عباس، وأبيه محمد.\nوعنه: الزهري، وعمرو بن دينار، وخلق. ثقة، فقيه، يقال: إنه أول من تكلم في الإرجاء. توفي سنة (٩٩ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٦/ ٣١٦، \"سير أعلام النبلاء\" للذهبي ٤/ ١٣٠، =","vol":"10","page":219},{"text":"وعبد الله (١) -ابني (٢) محمد بن علي بن أبي طالب- عن أبيهما (٣) أن عليًّا قال لابن عباس: نهى رسول الله - ﷺ - عن متعة النساء يوم خيبر، وعن لحوم الحمر الإنسية (٤).\n[١٠٧٧] وأخبرنا الحسين بن محمد (٥) قال: حدثنا أحمد بن جعفر ابن حمدان (٦)، قال حدثنا أبي (٧)، ثنا محمد بن إبراهيم بن\n_________\n= \"الكاشف\" للذهبي ١/ ٢٢٧، \"تهذيب التهذيب\" لابن حجر ٢/ ٣٢٠.\n(١) عبد الله بن محمد بن علي بن أبي طالب.\nروى عن أبيه، وعنه الزهري، ثقة، توفي سنة (٩٨ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد ٥/ ٣٢٧، \"تهذيب الكمال\" للمزي ١٦/ ٨٥، \"سير أعلام النبلاء\" للذهبي ٤/ ١٢٩، \"تقريب التهذيب\" لابن حجر (٣٥٩٣).\n(٢) في (م): ابن. وهو خطأ.\n(٣) محمد بن علي بن أبي طالب، المعروف بابن الحنفية، ثقة، عالم.\n(٤) [١٠٧٦] الحكم على الإسناد:\nإسناد المصنف فيه موسى بن محمد، لم أجده، وأبو جعفر ابن أبي شيبة متكلم فيه. والحديث ثابت كما سيأتي.\nالتخريج:\nأخرجه البخاري كتاب المغازي، باب غزوة خيبر (٤٢١٦)، ومسلم كتاب النِّكَاح، باب نكاح المتعة .. (١٤٠٧)، وما لك في \"الموطأ\" ٢/ ٥٤٢، والنسائي في \"السنن الكبرى\" ٣/ ١٦٠ (٤٨٤٧) وغيرهم، عن الزهري، عن الحسن وعبد الله ابني محمد بن علي عن أبيهما عن علي .. به.\n(٥) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) ثقة.\n(٧) ساقطة من (ت).\nوهو جعفر بن حمدان بن مالك القطيعي، والد أبي بكر. =","vol":"10","page":220},{"text":"الرماح (١)، حدثنا الفضل بن دكين (٢) قال: حدثنا البراء بن عبد الله بن القاضي (٣)، حدثني أبو نضرة (٤)، عن ابن عباس أن عمر نهى عن المتعة التي تذكر في سورة النساء، وقال: إنما أحل الله ذلك على عهد (٥) رسول الله - ﷺ - والنساء يومئذ قليل، ثم حرم عليهم بعد، فنهى عنها (٦).\n[١٠٧٨] وأخبرنا الحسين بن محمد (٧) قال: حدثنا موسى بن\n_________\n= روى عن الهيثم بن سهل، ومحمد بن مسلمة. وعنه: ابنه أحمد، وعمر بن إبراهيم.\nسكت عنه الخطيب، فلم يذكر فيه جرحًا، ولا تعديلًا.\nانظر: \"تاريخ بغداد\" للخطيب ٧/ ٢١٩.\n(١) في (ت): رباخ ولم أجده.\n(٢) ثقة، ثبت.\n(٣) البراء بن عبد الله بن يزيد الغنوي.\nروى عن: أبي نضرة، وابن شقيق. وعنه: أبو نعيم، ويزيد بن هارون.\nضعفه أحمد، والقطان، وابن معين، والنسائي.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ١/ ٤٠٠، \"تهذيب الكمال\" للمزي ٤/ ٣٧، \"ميزان الاعتدال\" للذهبي ١/ ٣٠١، \"تقريب التهذيب\" لابن حجر (٦٤٩).\n(٤) المنذر بن مالك، ثقة.\n(٥) في (م): لسان.\n(٦) [١٠٧٧] الحكم على الإسناد:\nإسناده ضعيف، آفته البراء ضعيف، وفيه أيضًا جعفر بن حمدان، مسكوت عنه، وابن الرماح لم أجده.\nالتخريج:\nأخرجه الدارقطني في \"السنن\" ٣/ ٢٥٨ (٥٣) من طريق أبي نعيم عن البراء عن أبي نضرة عن ابن عباس.\n(٧) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"10","page":221},{"text":"محمد بن علي (١)، ثنا أبي (٢) قال: حدثنا الحارث بن أبي أسامة (٣) قال: حدثنا عبد العزيز بن أبان (٤) قال: حدثنا منصور بن دينار (٥) قال: حدثنا عمر بن محمد (٦)، عن سالم بن عبد الله بن عمر (٧)، عن عمر بن الخطاب - ﵁ - أنَّه صعد المنبر فحمد الله وأثنى عليه [٢٦١] فقال: ما بال رجال ينكحون هذه المتعة؟ ! قد (٨) نهى رسول الله - ﷺ - عنها، لا أجد رجلًا نكحها إلا رجمته بالحجارة (٩).\n_________\n(١) لم أجده.\n(٢) محمد بن علي بن عبد الله، لم أجده.\n(٣) الحارث بن محمد بن أبي أسامة البغدادي، صدوق، لا بأس به.\n(٤) عبد العزيز بن أبان بن محمد القرشي الأموي.\nروى عن السفيانين، وشعبة، ومنصور، وعنه: الحارث، وابن شاكر، وجماعة.\nكذبه الأئمة، وقال الحافظ: متروك. توفي سنة (٢٥٧ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٧٧، \"تهذيب الكمال\" للمزي ١٨/ ١٠٧، \"تقريب التهذيب\" (٤٥٨٣).\n(٥) منصور بن دينار التميمي.\nروى عن: عمر بن محمد، والزهري، ونا فع، وعنه: عبد العزيز، ووكيع.\nضعفه ابن معين، وقال أبو حاتم: ليس به بأس. وقال النسائي: ليس بالقوي. وقال البخاري: فيه نظر.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٧١، \"ميزان الاعتدال\" للذهبي ٤/ ١٨٤.\n(٦) ابن زيد بن عبد الله بن عمر، أبو حفص المدني، ثقة.\n(٧) سالم بن عبد الله بن عمر بن الخطاب، ثبت، عابد، فاضل.\n(٨) في (ت): التي.\n(٩) [١٠٧٨] الحكم على الإسناد:\nضعيف جدًّا، فيه موسى بن محمد بن علي وأبوه لم أجدهما، وعبد العزيز =","vol":"10","page":222},{"text":"وقال النبي - ﷺ -: \"هدم المتعة النِّكَاح، والطلاق، والعدة، والميراث\" (١) وقال ابن أبي مليكة: سألت عائشة - ﵂ - عن المتعة،\n_________\n= متروك، ومنصور ضعيف.\nولكن الحديث صح من طريق جابر، عند مسلم وغيره، كما سيأتي.\nومن طريق ابن عمر، عند ابن ماجة، وقال ابن حجر في \"التلخيص الحبير\" ٣/ ١٥٥: إسناده صحيح.\nالتخريج:\nأخرجه البزار في \"مسنده\" ١/ ٢٤٦ (١٣٥)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٠٦ من طريق منصور، عن عمر، عن سالم عن أبيه عبد الله، عن عمر به. فزاد في السند: ابن عمر، وهذا هو الصواب، ولعل السند الَّذي في النسخ فيه سقط.\nوأخرجه مسلم كتاب الحج، باب في المتعة بالحج والعمرة (١٢١٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٢٤٧ (٣٩٤٠) من طريق شعبة عن قتادة عن أبي نضرة عن جابر أن عمر صعد المنبر .. فذكره.\nوأخرجه ابن ماجة كتاب النِّكَاح، باب النهي عن نكاح المتعة (١٩٦٣)، من طريق أبان بن أبي حازم عن أبي بكر بن حفص عن ابن عمر أن عمر لما ولي خطب الناس .. فذكره.\n(١) الحديث أخرجه الدارقطني في \"السنن\" ٣/ ٢٥٩ (٥٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٤٥٦ (٤١٤٩)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٧، وابن عدي في \"الكامل\" ٥/ ٢٧٤، وأبو يعلى في \"المسند\" ١١/ ٥٠٣ (٦٦٢٥) من طريق مؤمل بن إسماعيل عن عكرمة بن عمار عن سعيد المقبري عن أبي هريرة، قال الحافظ في \"الدراية\" ٢/ ٥٨، و\"التلخيص\" ٣/ ١٥٥: إسناده حسن. وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٦٤: فيه مؤمل بن إسماعيل، وثقه ابن معين، وابن حبان، وضعفه البخاري، وغيره، وبقية رجاله رجال الصحيح، ومؤمل هذا قال فيه الذهبي في \"ميزان الاعتدال\" ٤/ ٢٢٨: حافظ عالم، يخطئ. وقال فيه الشوكاني في \"نيل الأوطار\" ٦/ ٢٧٤ ولا يمنع من كونه حسنًا -أي: =","vol":"10","page":223},{"text":"فقالت: بيني وبينهم كتاب الله ﴿وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (٥) إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ﴾ الآية (١)، والله ما نجد في كتاب الله إلا النكاح، والملك.\nوقال ابن عمر: المتعة سفاح (٢).\nعطاء: المتعة حرام، مثل الميتة، والدم، ولحم الخنزير (٣).\n[١٠٧٩] سمعت أبا القاسم بن حبيب (٤) -المفسر- يقول: سمعت أبا على الحسن بن أحمد الخياط (٥) يقول: سمعت أبا نعيم عبد الملك ابن محمد بن عدي (٦) يقول:\n_________\n= الحديث- كونه في إسناده مؤمل بن إسماعيل، لأن الاختلاف فيه لا يخرج حديثه عن حد الحسن، إذا انضم إليه من الشواهد ما يقويه.\nوقد وجدت له شاهدًا عند الدارقطني ٣/ ٢٥٩ (٥٥) من طريق ابن لهيعة عن موسى بن أيوب عن إياس بن عامر عن علي.\nوقال الحافظ في \"الفتح\" ٩/ ١٧٣: وله شاهد صحيح عن سعيد بن المسيب أخرجه البيهقي.\nفالحديث لا ينزل عن رتبة الحسن، كما حكم عليه الحافظ، وقرره الشوكاني.\n(١) المؤمنون ٥ - ٦ وفي (م): ﴿فَإِنَّهُمْ غَيْرُ مَلُومِينَ﴾.\nوالأثر أخرجه البيهقي في \"السنن الكبرى\" ٧/ ٢٠٦.\n(٢) أخرجه عبد الرزاق في \"المصنف\" ٧/ ٥٠٢، وفيه أن ابن عمر رد على ابن عباس إباحته للمتعة، وقال: ما أعلمه إلا السفاح.\nوأخرجه البيهقي في \"السنن الكبرى\" ٧/ ٢٠٢.\n(٣) أخرجه البيهقي في \"السنن الكبرى\" ٧/ ٢٠٥ من قول ابن عباس.\n(٤) قيل: كذبه الحاكم.\n(٥) أبو علي البيهقي، لم يذكر بجرح أو تعديل.\n(٦) أبو نعيم الجرجاني الإستراباذي، ثقة، حافظ.","vol":"10","page":224},{"text":"سمعت الربيع بن سليمان (١) يقول: سمعت الشافعي (٢) يقول: لا أعلم في الإسلام شيئًا أحل ثم حرم ثم أحل ثم حرم غير المتعة (٣).\n﴿فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً﴾ أي: مهورهن، سمى المهر أجرًا؛ لأنه ثمن البضع، وأجر الاستمتاع، ألا تراه يتأكد بالخلوة والدخول.\nواختلفوا في حده، فأكثره لا غاية له (٤)، وأما أقله، فقال أبو حنيفة: لا مهر دون عشرة دراهم، أو قيمتها من الذهب؛ لأن الله تعالى قال: ﴿أَنْ تَبْتَغُوا بِأَمْوَالِكُمْ﴾ ولا يطلق اسم المال على أقل من هذا القدر (٥)، وعند الشافعي لا حد له، فأجاز الشيء الطفيف، حتَّى القبضة من الطعام، وكذلك كل عمل أوجب أجرًا، قليلًا كان ذلك أو كثيرًا، ولو بسورة من كتاب الله ﷿ أو آية، لقوله ﷿: ﴿فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً﴾ (٦).\n_________\n(١) المرادي، ثقة.\n(٢) الإمام، المشهور.\n(٣) [١٠٧٩] الحكم على الإسناد:\nشيخ المصنف، كذبه الحاكم، وشيخ شيخه لم يذكر بجرح أو تعديل.\nالتخريج:\nقال ابن حجر في\" التلخيص الحبير\" ٣/ ١٥٥: فائدة: حكى العبادي في \"طبقاته\" عن الشافعي قال: ليس في الإسلام شيء، فذكره، ولعل الحافظ ﵀ لم يقف على إيراد الثعلبي هذا القول عن الشافعي بسنده إليه.\n(٤) من (م)، (ت).\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ٥/ ٨٠ - ٨٢.\n(٦) انظر: \"الأم\" للشافعي ٥/ ٦٢ - ٦٤.","vol":"10","page":225},{"text":"[١٠٨٠] (أخبرنا ابن فنجويه (١) قال: حدثنا محمد بن عبد الله بن برزة (٢)، ثنا إسماعيل بن إسحاق القاضي (٣)، ثنا عبد الله بن مسلمة) (٤) القعنبي (٥)، ثنا سلمة بن وردان (٦) قال: سمعت أنس بن مالك يقول: سأل رسول الله - ﷺ - رجلًا من أصحابه فقال: \"يا فلان هل تزوجت؟ \" قال: لا، وليس عندي ما أتزوج. قال: \"أليس معك ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾؟ \" قال: بلى. قال: \"ربع القرآن\"، قال: \"أليس معك ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾؟ \" قال: بلى. قال: \"ربع القرآن\"، قال: \"أليس معك ﴿قُلْ يأيُّهَا الْكَافِرُونَ﴾؟ \" قال: بلى. قال: \"ربع القرآن\"، قال: \"أليس معك ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ﴾؟ \" قال: بلى. قال: \"ربع القرآن\"، قال: \"أليس معك آية الكرسي؟ \" قال: بلى. قال: \"ربع القرآن\"، قال: \"تزوج، تزوج\" (٧).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أبو جعفر الروذراوري، لم يحمد أمره.\n(٣) ثقة، صدوق.\n(٤) ساقط من (م).\n(٥) ثقة، عابد.\n(٦) سلمة بن وردان الليثي الجندعي.\nروى عن: أنس، وسالم. وعنه: القعنبي، والواقدي، ووكيع. ضعفه الأئمة، وقال الحافظ: ضعيف، مات في آخر خلافة المنصور.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٧٤، \"تهذيب الكمال\" للمزي ١١/ ٣٢٥، \"تقريب التهذيب\" لابن حجر (٢٥١٤).\n(٧) في (م)، (ت) زيادة: تزوج.\n[١٠٨٠] الحكم على الإسناد:\nإسناده ضعيف، لضعف سلمة، وفيه أيضًا ابن برزة، لم يحمد أمره. =","vol":"10","page":226},{"text":"وقد ذكرت حجج الفريقين فيما قبل، وبالله التوفيق.\n﴿وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُمْ بِهِ مِنْ بَعْدِ الْفَرِيضَةِ﴾ يعني: فيما تفتدي به المرأة نفسها ﴿إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا﴾.\n\n<span data-type=\"title\" id=toc-885>٢٥ </span>- ﴿وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا﴾ فضلًا، وسعة.\n[١٠٨١] أخبرنا الحسين بن محمد بن عبد الله (١) قال: ثنا موسى ابن محمد بن علي بن عبد الله (٢)، ثنا الحسن بن علويه (٣)، ثنا إسماعيل بن عيسى (٤) قال: ثنا المسيب بن شريك (٥) قال: ثنا عمران بن جرير (٦)، عن النزال بن سبرة (٧)، عن ابن عباس قال:\n_________\n= التخريج:\nأخرجه أحمد في \"المسند\" ٣/ ٢٢١ (١٣٣٠٩)، وابن عدي في \"الكامل\" ٣/ ٣٣٣، والبيهقي في \"شعب الإيمان\" ٢/ ٤٩٧ (٢٥١٥) من طرق عن سلمة بن وردان عن أنس. وضعفه الهيثمي في \"مجمع الزوائد\" ٧/ ١٤٧.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) الحسن بن علي بن محمد، ثقة.\n(٤) البغدادي العطار، ضعفه الأزدي، وصححه غيره.\n(٥) متروك.\n(٦) عمران بن جرير، كذا في النسخ، والصواب ابن حدير السدوسي.\nروى عن: أيوب، وأبي مجلز، وا لنزال. وعنه: الحمادان، وشعبة، ووكيع.\nقال أحمد: بخ بخ ثقة، ووثقه غيره من الأئمة، توفي سنة (١٤٩ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٢٢/ ٣١٤، \"سير أعلام النبلاء\" للذهبي ٦/ ٣٦٣، \"تهذيب التهذيب\" لابن حجر ٨/ ١٢٥.\n(٧) النزال بن سبرة، كذا في النسخ، والصواب بن عمار البصري. =","vol":"10","page":227},{"text":"من ملك ثلاثمائة درهم فقد وجب عليه الحج، وحرم عليه نكاح الإماء (١).\n﴿أَنْ يَنْكِحَ الْمُحْصَنَاتِ﴾ الحرائر، وقرأ الكسائي؛ (المحصِنات) بكسر الصاد في كل القرآن إلا في أول هذه السورة، الباقون بالفتح (٢).\n﴿فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ﴾ إمائكم. (٣)\n﴿وَاللَّهُ أَعْلَمُ بِإِيمَانِكُمْ بَعْضُكُمْ مِنْ بَعْضٍ فَانْكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ﴾\nسادتهن (٤)، ﴿وَآتُوهُنَّ أُجُورَهُنَّ﴾ مهورهن (٥)، ﴿بِالْمَعْرُوفِ﴾ من\n_________\n= روى عن ابن عباس مرسلًا. وعنه: عمران بن حدير، لم يوثقه غير ابن حبان، قال الحافظ: مقبول، أرسل عن ابن عباس.\nانظر: \"تهذيب الكمال\" للمزي ٢٩/ ٣٣٧، \"الكا شف\" للذهبي ٣/ ١٩٩، \"تقريب التهذيب\" لابن حجر (٧١٠٦)، وفي \"تحرير التقريب\" ٤/ ١٠: بل مجهول الحال.\n(١) [١٠٨١] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه إسماعيل بن عيسى، ضعيف، لم يوثقه سوى ابن حبان، كما سبق، والمسيب متروك، والنزال قد أرسله.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٥/ ٦٥٥ (١٥٩٤٣) من طريق عمران بن حدير.\nعن النزال بن عمار عن ابن عباس، ومنه صححت الأسماء الواردة في النسخ، وطابقتها بكتب التراجم، فظهر لي أن ما في النسخ خطأ، لعلها من الناسخ.\n(٢) سبق بيان ذلك.\n(٣) ساقطة من (ت).\n(٤) ساقطة من (م).\n(٥) ساقطة من (ت).","vol":"10","page":228},{"text":"غير مطل وضرار، ﴿مُحْصَنَاتٍ﴾ عفائف، ﴿غَيْرَ مُسَافِحَاتٍ﴾ زانيات، ﴿وَلَا مُتَّخِذَاتِ أَخْدَانٍ﴾ أحباب يزنون بهن في السر، ﴿فَإِذَا أُحْصِنَّ﴾ قرأ أهل الكوفة (١) بفتح الألف، على معنى: حفظْن فروجهن، وقرأ الآخرون بضم الألف، على معنى زُوِّجن أحصن أزواجهن (٢)، ﴿فَإِنْ أَتَيْنَ بِفَاحِشَةٍ﴾ يعني الزنا، ﴿فَفَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ﴾ الحرائر إذا زنين، ﴿مِنَ الْعَذَابِ﴾ يعني: الحد، نظيره قوله: ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ﴾ (٣)، وهو خمسون جلدة، وتغريب نصف سنة على الصحيح من المذهب الشافعي (٤)، ويحتاج أن يغرب الزاني إلى موضع تقصر إليه الصلاة، وللسيد إقامة الحد بالزنا على عبده وأمته.\n[١٠٨٢] أخبرنا أبو بكر بن الجوزقي (٥) قال: أخبرنا أبو حامد بن\n_________\n(١) إلا حفصًا عن عاصم.\nوانظر: \"التيسير\" للداني (ص ٧٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٩.\n(٢) فعلى فتح الهمزة يكون الفعل مبنيًا للمعلوم، وعلى قراءة الضم يكون مبنيًا للمجهول.\nوانظر: \"المغني في توجيه القراءات العشر\" محمد سالم محيسن ١/ ٤٠٥، والطبري في \"جامع البيان\" ٥/ ١٧ يرى أن معنى أحصن على قراءة الفتح أسلمن، وهو قوي، لورود الآثار في ذلك.\n(٣) النور: ٨.\n(٤) انظر: \"الأم\" للشافعي ٦/ ١٦٩، \"مغني المحتاج\" للخطيب الشربيني ٤/ ١٤٩.\n(٥) ثقة.","vol":"10","page":229},{"text":"الشرقي (١) قال: ثنا عبد الرحمن بن بشر (٢)، ثنا سفيان (٣)، عن الزهري (٤)، عن عبد الله بن عبد الله (٥)، عن أبي هريرة، وزيد بن خالد الجهني (٦)، وشبل (٧)، قالوا: سئل رسول الله - ﷺ - عن الأمة تزني قبل أن تُحصن؟\n[١٠٨٣] وأخبرنا أبو بكر الجوزقي (٨) قال: أخبرنا مكي بن عبدان (٩) -واللفظ له- قال: ثنا عبد الله بن هاشم (١٠)، وعبد الرحمن ابن بشر (١١) قالا: ثنا يحيى بن سعيد (١٢)، عن عبيد الله (١٣) قال:\n_________\n(١) ثقة، مأمون.\n(٢) ابن بشر بن الحكم، أبو محمد النيسابوري، ثقة.\n(٣) ابن عيينة، ثقة، حافظ، إمام، حجة، تغير بأخرة، وربما دلس عن الثقات.\n(٤) متفق على جلالته وإتقانه.\n(٥) عبد الله بن عبد الله بن عمر بن الخطاب القرشي، أبو عبد الرحمن المدني، وثقه وكيع وأبو زرعة والنسائي، وابن حبان، روى عن الجماعة سوى ابن ماجة. مات سنة (١٠٥ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٩٠، \"الثقات\" لابن حبان ٥/ ٦، \"تهذيب الكمال\" للمزي ١٥/ ١٨٠، \"تقريب التهذيب\" لابن حجر (٣٤١٧).\n(٦) صحابي، جليل.\n(٧) شبل بن عباد، ثقة، رمي بالقدر.\n(٨) ثقة.\n(٩) حدث، الثقة، المتقن.\n(١٠) ابن حيان، أبو عبد الرحمن العبدي، ثقة.\n(١١) ثقة.\n(١٢) لقطان، ثقة، متقن، حافظ، إمام، قدوة.\n(١٣) ابن عمر بن حفص العمري، ثقة، ثبت.","vol":"10","page":230},{"text":"حدثني سعيد -هو المقبري (١) - عن أبي هريرة قال: قال رسول الله - ﷺ -: \"إذا زنت أمة أحدكم فليجلدها ولا يعيرها، فإن عادت فليجلدها ولا يعيرها (فإن عادت فليجلدها ولا يعيرها) (٢) فإن عادت الرابعة فليبعها، ولو بظفير، أو بحبل\" (٣).\n﴿ذَلِكَ﴾ يعني: نكاح الإماء عند عدم الطول، ﴿لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْ﴾ يعني الإثم، والضرر بغلبة الشهوة، ﴿وَأَنْ تَصْبِرُوا﴾ عن نكاح الإماء متعففين، ﴿خَيْرٌ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾.\n[١٠٨٤] وأخبرنا ابن فنجويه (٤) قال: ثنا عبيد الله بن محمد بن\n_________\n(١) ثقة.\n(٢) ساقطة من (م)، (ت).\n(٣) [١٠٨٢، ١٠٨٣] الحكم على الإسناد:\nإسنادهما صحيح.\nالتخريج:\nأخرجه البخاري كتاب الحدود، باب لا يثرب على الأمة إذا زنت ولا تنفى (٦٨٣٩) وعنده أنَّه أمره ببيعها بعد الثالثة، ومسلم كتاب الحدود، باب رجم اليهود أهل الذمة في الزنا (١٧٠٣)، والحميدي في \"مسنده\" ٢/ ٣٥٥ (٨١٢)، والطبراني في \"المعجم الكبير\" ٥/ ٢٣٩ (٥٢٠٥) من طريق زيد، وأبي هريرة، وشبل.\nوأخرجه النسائي في \"السنن الكبرى\" ٤/ ٢٩٩ (٧٢٤٦)، وأبو داود كتاب الحدود، باب في الأمة تزني ولم تحصن (٤٤٧٠)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٤٢، والدارقطني في \"السنن\" ٣/ ١٦٠ (٢٣١)، وأبو يعلى في \"المسند\" ١١/ ٤٢٠ (٦٥٤١) وأحمد في \"المسند\" ٢/ ٢٤٩ (٧٣٩٤) من طرق عن سعيد المقبري عن أبي هريرة.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.","vol":"10","page":231},{"text":"شنبة (١) قال: ثنا أبو حامد أحمد بن جعفر المستملي (٢) قال: ثنا أحمد ابن محمد بن عمر بن يونس اليمامي (٣) قال: ثنا أحمد بن يوسف العجلي (٤)، ثنا يونس بن مرداس (٥) -وكان خادمًا لأنس- قال: كنت بين أنس وأبي هريرة، فقال أنس: سمعت رسول الله - ﷺ - يقول: \"من [٢٦٣] أحب أن يلقى الله ﷿ طاهرًا مطهرًا فليتزوج الحرائر\"، فقال أبو هريرة: سمعت رسول الله - ﷺ - يقول: \"الحرائر صلاح البيت، والإماء هلاك البيت\"، أو قال: \"فساد البيت\" (٦).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) كذاب.\n(٤) لم أجده.\n(٥) يونس بن مرداس، روى عن أنس، وعنه أحمد العجلي، ذكره البخاري في \"التاريخ الكبير\" ٨/ ٤٠٤، وسكت عنه، وذكره ابن حبان في \"الثقات\" ٩/ ٢٦.\n(٦) [١٠٨٤] الحكم على الإسناد:\nضعيف جدًّا فيه اليمامي كذاب.\nالتخريج:\nأخرجه ابن ماجة كتاب النِّكَاح، باب تزويج الحرائر الولود (١٨٦٢) من طريق سلام بن سوار، عن كثير بن سليم، عن الضحاك بن مزاحم قال: سمعت أنس .. فذكر حديثه، ومن طريقه ابن عدي في \"الكامل\" ٣/ ٣١١.\nوضعفه البوصيري في \"مصباح الزجاجة\" ٢/ ٩٨، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٦٨.\nوأخرجه ابن عدي في \"الكامل\" ٥/ ١١٢ من طريق جويبر عن الضحاك عن النزال عن علي به، وجويبر ضعيف. وأخرجه من طريق نهشل بن سعيد عن الضحاك عن ابن عباس ٧/ ٥٧، ونهشل متروك.\nوهذه كلها شواهد لحديث أنس، لا يفرح بها.","vol":"10","page":232},{"text":"<span data-type=\"title\" id=toc-886>٢٦ </span>- ﴿يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ﴾\nأي: أن يبين. اللام بمعنى (أن) والعرب تعاقب بين لام (كي) وبين (أن) فتضع أحدهما مكان الأخرى (١)، كقوله تعالى: ﴿وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ﴾ (٢).\nوقوله: ﴿وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ﴾ (٣).\n(ثم قال في) (٤) موضع آخر: ﴿وَأُمِرْتُ أَنْ أُسْلِمَ لِرَبِّ الْعَالَمِينَ﴾ (٥)، وقال: ﴿يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ﴾ (٦)، ثم قال في موضع: ﴿يُرِيدُونَ أَنْ يُطْفِئُوا﴾ (٧)، قال الشاعر:\n_________\n(١) في الفعل أردت، وأمرت.\nانظر: \"معاني القرآن\" للفراء ١/ ٢٦١ - ٢٦٢، \"جامع البيان\" للطبري ٥/ ٢٧، وقد خطأ هذا القول الزجاج في \"معاني القرآن\" ٢/ ٤٢، فقال: .. وهذا غلط، أن تكون لام الجر تقوم مقام أن وتؤدي معناها.\nوذكر ابن عطية في \"المحرر الوجيز\" ٢/ ٤٠ أن مذهب سيبويه أنَّه لا بد من تقدير أن بعد لام الجر الداخلة على الفعل، لأن اللام ثبت لها الجر في الأسماء، فلا يجوز أن ينصب بها، والتقدير في الآية: لأن يبين. وقال عن قول الفراء والكوفيين: إنه ضعيف.\nوانظر: \"الدر المصون\" للسمين الحلبي ٢/ ٣٥١.\n(٢) الشورى: ١٥.\n(٣) الأنعام: ٧١.\n(٤) في (م): وفي.\n(٥) غافر: ٦٦.\n(٦) الصف: ٨.\n(٧) التوبة: ٣٢.","vol":"10","page":233},{"text":"أريد لأنسى ذكرها فكأنما ... تمثل لي ليلى بكل سبيلِ (١)\nيريد: أن أنسى.\nومعنى الآية: يريد الله أن يبين لكم شرائع دينكم، ومصالح أموركم.\nالحسن: يعلمكم ما تأتون (٢).\nعطاء: يبين لكم ما يقربكم منه (٣).\nالكلبي: ليبين لكم أن الصبر عن نكاح الإماء خير لكم (٤).\n﴿وَيَهْدِيَكُمْ سُنَنَ﴾ شرائع، ﴿الَّذِينَ مِنْ قَبْلِكُمْ﴾ في تحريم الأمهات، والبنات، والأخوات، كما ذكر في الآيتين، هكذا حرمها على من كان قبلكم من الأمم.\n﴿وَيَتُوبَ عَلَيْكُمْ﴾ ويتجاوز عنكم ما أصبتم قبل أن يبين لكم، قاله الكلبي (٥).\nوقال محمد بن جرير: يعني: يرجع بكم من معصيته، التي كنتم\n_________\n(١) البيت من قصيدة لكثير عزة. وهو في \"ديوانه\" ٢/ ٢٤٨، و\"معجم الشواهد العربية\" لعبد السلام هارون (ص ٣١٢).\n(٢) في (م): تدخرون، وفي هامشها تذرون، وكذا في (ت)، والأثر لم أجده.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٩٨.\n(٤) ذكره السمرقندي في\" بحر العلوم\" ١/ ٣٤٨، دون نسبة، ونسبه البغوي في \"معالم التنزيل\" ٢/ ١٩٨.\n(٥) لم أجده.","vol":"10","page":234},{"text":"عليها (١) قبل هذا، إلى طاعته التي أمركم بها في هذه الآية.\n﴿وَاللَّهُ عَلِيمٌ﴾ بما يصلح عباده في أمر دينهم ودنياهم ﴿حَكِيمٌ﴾ في تدبيره فيهم.\n\n<span data-type=\"title\" id=toc-887>٢٧ </span>- ﴿وَاللَّهُ يُرِيدُ أَنْ يَتُوبَ عَلَيْكُمْ﴾\nإن وقع منكم تقصير في أمره، ﴿وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَنْ تَمِيلُوا﴾ عن الحق ﴿مَيْلًا عَظِيمًا﴾ بإتيانكم ما حرم عليكم.\nواختلفوا في الموصوفين باتباع الشهوات من هم؟ فقال السدي: هم اليهود والنصارى (٢)، وقال بعضهم: هم المجوس، وذلك أنهم يحلون نكاح الأخوات من الأب، وبنات الأخ، وبنات الأخت، فلما حرمها الله قالوا: إنكم تنكحون ابنة (٣) الخالة، والعمة (والخالة والعمة عليكم حرام، فانكحوا بنات الأخ والأخت، كما تنكحون بنات الخالة والعمة) (٤)، فأنزل الله ﷿ هذه الآية.\nمجاهد: هم الزناة، يريدون أن تميلوا عن الحق فتكونوا مثلهم، تزنون كما يزنون (٥).\n_________\n(١) في الأصل: عليه، وهو موافق لما في \"جامع البيان\" للطبري ٥/ ٢٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٢٥.\n(٣) في (م)، (ت): بنات.\n(٤) ساقط من (م). والأثر ذكره أبو الليث في \"تفسيره\" ١/ ٣٤٨ - ٣٤٩ بدون نسبة.\n(٥) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٢٦، وذكر أنَّه مروي عن ابن عيينة أيضًا.","vol":"10","page":235},{"text":"ابن زيد: هم جميع أهل الكتاب (١) الباطل في دينهم.\n\n<span data-type=\"title\" id=toc-888>٢٨ </span>- ﴿يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ﴾\nفي نكاح الأمة إذا لم تجدوا طَول الحرَّة، وفي كل أحكام الشرع.\n﴿وَخُلِقَ الْإِنْسَانُ ضَعِيفًا﴾ في كل شيء.\nقال طاوس، والكلبي، وأكثر المفسرين: يعني في أمر الجماع، لا يصبر عن النساء، ولا يكون الإنسان في شيء أضعف منه في أمر النساء (٢).\nقال سعيد بن المسيب: ما أيس الشيطان من بني آدم إلا أتاهم من قبل النساء، وقد أتى عليَّ ثمانون سنة، وذهبت إحدى عيني، وأنا أعشو (٣) بالأخرى، وإن أخوف ما أخاف عليَّ فتنة النساء.\n_________\n(١) ساقطة من (ت).\nوالأثر أخرجه الطبري في \"جامع البيان\" ٥/ ٢٩، وهناك قول رابع في الآية: أنهم اليهود خاصة، لأنهم يحلون نكاح الأخوات من الأب، فيريدون من المسلمين أن يصنعوا صنيعهم، وهو قول مقاتل كما في \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٢٦، وذكره الطبري في \"جامع البيان\" ٥/ ٢٩، بدون قائل.\nوقد رجح الطبري في \"جامع البيان\" ٥/ ٢٩ أن الآية ثعم جميع أصناف متبعي الشهوات من اليهود، والنصارى، وأهل الباطل، وهو الَّذي رجحه القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٤٩، ومال إليه ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٤٤٣.\n(٢) أخرجه عبد الرزاق في \"المصنف\" ١/ ١٥٤ عن طاوس، والطبري في \"جامع البيان\" ٥/ ٣٠.\n(٣) العشى: سوء البصر بالليل والنهار.\nانظر: \"القاموس المحيط\" (ص ١٦٩١).\nوكلام سعيد ﵀ ذكره ابن سعد في \"الطبقات الكبرى\" ٥/ ١٠٣ في ترجمته.","vol":"10","page":236},{"text":"[١٠٨٥] وأخبرني الحسين بن محمد بن الحسين (١)، قال: أخبرني أحمد بن جعفر بن حمدان (٢)، قال: ثنا جعفر بن محمد الفريابي (٣)، قال: ثنا عمرو بن علي (٤)، قال: ثنا يحيى بن سعيد (٥)، قال: ثنا ثور ابن يزيد (٦)، قال: حدثني مالك بن شرحبيل (٧)، قال: قال عبادة بن الصامت (٨): ألا ترونني، لا أقوم إلا رفدا (٩)، ولا آكل إلا ما لُوِّق لي -قال يحيى: لين وسخن- وقد مات صاحبي منذ زمان -قال يحيى: يعني ذكره- وما يسرني أني خلوت بامرأة لا تحل لي، وأن لي ما تطلع عليه الشمس، مخافة أن يأتيني الشيطان فيحركه علي، إنه لا سمع له ولا بصر (١٠).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) القطيعي، ثقة.\n(٣) إمام، حافظ، ثبت.\n(٤) عمرو بن علي بن بحر بن كنيز الفلاس الباهلي، ثقة، حافظ.\n(٥) القطان، ثقة، متقن، حافظ، إمام، قدوة.\n(٦) ثور بن يزيد بن زياد الكلاعي، ثقة، ثبت إلا أنَّه يرى القدر.\n(٧) مالك بن شرحبيل بن مسلم، ذكره ابن أبي حاتم في \"الجرح والتعديل\" ٨/ ٢١٠، والبخاري في \"التاريخ الكبير\" ٧/ ٣١٤، وسكتا عنه.\n(٨) صحابي، مشهور.\n(٩) رفدًا يروى بفتح الراء وكسرها، والمراد: لا يقوم إلا بإعانة من حوله له.\nانظر: \"لسان العرب\" لابن منظور (رفد).\n(١٠) [١٠٨٥] الحكم على الإسناد:\nإسناده صحيح، إلا ما كان من حال مالك، فإني لم أجد أحدًا وثقه.\nالتخريج: =","vol":"10","page":237},{"text":"وقال الحسن: هو أن خلقه من ماء مهين، بيانه: ﴿اللَّهُ الَّذِي خَلَقَكُمْ مِنْ ضَعْفٍ﴾ (١).\n[وقال] ابن كيسان: خلق الإنسان ضعيفًا يستميله هواه وشهوته، ويستطيشه خوفه وحزنه (٢).\nوقال ابن عباس: ثمان آيات في سورة النساء هنَّ (٣) خير لهذه الأمة مما طلعت عليه الشمس وغربت: ﴿يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ﴾ (٤)، ﴿وَاللَّهُ يُرِيدُ أَنْ يَتُوبَ عَلَيْكُمْ﴾ (٥)، ﴿يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ﴾ (٦)، ﴿إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ﴾ (٧)، ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ (٨)،\n_________\n= أخرجه المزي في \"تهذيب الكمال\" ١٤/ ١٨٧ بسنده إلى عمرو الفلاس عن يحيى القطان عن ثور عن مالك به.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٤٩، والذهبي في \"سير أعلام النبلاء\" ٢/ ٨، من طريق القطان، عن ثور، عن مالك به.\n(١) الروم: ٥٤ والأثر ذكره ابن الجوزي في \"زاد المسير\" ٢/ ٦٠.\n(٢) ابن كيسان هو طاوس.\nوذكر الأثر البغوي في \"معالم التنزيل\" ٢/ ١٩٩.\nوانظر: كلام الزجاج في \"معاني القرآن\" ٢/ ٤٤.\n(٣) في الأصل، (م): هو، ولعل المثبت أصح، وفي \"جامع البيان\" للطبري ٥/ ٤٥: هي.\n(٤) آية: ٢٦.\n(٥) آية: ٢٧.\n(٦) آية: ٢٨.\n(٧) آية: ٣١.\n(٨) آية: ٤٨، في (ت) ﴿وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ =","vol":"10","page":238},{"text":"﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾ (١)، ﴿وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ﴾ (٢)، ﴿مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ﴾ (٣).\n\n<span data-type=\"title\" id=toc-889>٢٩ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾\nبالحرام، يعني: بالربا، والقمار، والقطع، والغصب، والسرقة، والخيانة، وقال ابن عباس: هو الرجل يشتري من الرجل الثوب فيقول: إن رضيت أخذته، وإلا رددته ورددت معه درهمًا (٤).\nثم قال: ﴿إِلَّا أَنْ تَكُونَ تِجَارَةً﴾ يعني: لكن إذا كانت تجارة، استثناء منقطع، لأن التجارة ليست بباطل، قرأ أهل الكوفة: ﴿تِجَارَةً﴾ نصبًا، وهو اختيار أبي عبيد، وقرأ الباقون بالرفع (٥)،\n_________\n= وأخرج أثر ابن عباس: الطبري في \"جامع البيان\" ٥/ ٤٥، وأخرجه أيضًا من طريق ابن مسعود ٥/ ٤٥، والحاكم في \"المستدرك\" ٢/ ٣٠٥ وقال: إسناده صحيح.\nوالبيهقي في \"شعب الإيمان\" ٥/ ٤٢٧ (٧١٤٥) من حديث ابن عباس.\nوفي أثر ابن عباس، وابن مسعود مكان قوله: ﴿مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ﴾ قوله: ﴿وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِنْهُمْ أُولَئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (١٥٢)﴾ [١٥٢].\n(١) آية: ٤٠.\n(٢) آية: ١١٠.\n(٣) آية: ١٤٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ٥/ ٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٢٧.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٢٣١).\nوبالرفع قرأ أبو جعفر، ويعقوب، وبالنصب قرأ خلف. =","vol":"10","page":239},{"text":"وهو اختيار أبي حاتم، فمن نصب فعلى خبر (كان)، تقديره: إلا أن تكون الأموال تجارة، كقول الشاعر:\nإذا كان طعنا بينهم وعناقا (١)\nومن رفع فعلى معنى: إلا أن تقع تجارة، وحينئذ لا خبر له، كقول الشاعر:\nفدى لبني ذهل بن شيبان ناقتي ... إذا كان يوم ذو كواكب أشهبُ (٢)\nثم وصف التجارة، فقال عز من قائل: ﴿عَنْ تَرَاضٍ مِنْكُمْ﴾ يرضى كل واحد بما في يديه.\nقال أكثر المفسرين: هو أن يخير كل واحد من المتبايعين صاحبه بعد عقد البيع حتَّى يتفرقا عن مجلسهما الَّذي تعاقدا فيه، كقول النبي - ﷺ -: \"البيعان بالخيار ما لم يتفرقا\" (٣)، وقال - ﷺ -: \"البيع عن تراض،\n_________\n= انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٥٦)\nوفي توجيه القراءتين انظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٨٦.\n(١) البيت ذكره الطبري في \"جامع البيان\" ٥/ ٣٢.\n(٢) البيت أنشده سيبويه في \"الكتاب\" ١/ ٤٧، وعزاه إلى مقاس العائذي، وهو في \"لسان العرب\" لابن منظور (شهب).\n(٣) أخرجه البخاري كتاب البيوع، باب إذا بين البيعان ولم يكتما ونصحا (١٩٧٣)، ومسلم كتاب البيوع، باب الصدق في البيع والبيان (١٥٣٢)، وأحمد في \"المسند\" ٣/ ٤٠٢ (١٥٣١٤)، والنسائي في \"السنن الكبرى\" ٤/ ٥ (٦٠٤٩) وغيرهم من طريق عبد الله بن الحارث عن حكيم بن حزام.\nوفي الباب عن أبي هريرة، وابن عمر، وأبي برزة، وابن عمرو، وسمرة وغيرهم.","vol":"10","page":240},{"text":"والخيار بعد الصفقة، ولا يحل لمسلم أن يغش مسلمًا\" (١).\nوروى حكيم بن حزام (٢) عن النبي - ﷺ - أنَّه قال: \"البيعان بالخيار ما لم يتفرقا، فإن صدقا وبينا بورك لهما في بيعهما، وإن كتما وكذبا محق بركة بيعهما\".\nوابتاع عمرو بن جرير (٣) قوسا ثم خير صاحبه بعد البيع، ثم قال: سمعت أبا هريرة يقول: هذا البيع عن تراض (٤).\n_________\n(١) أخرجه ابن ماجة كتاب التجارات، باب بيع الخيار (٢١٨٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٣٤١ (٤٩٦٧)، والبيهقي في \"السنن الكبرى\" ٦/ ١٧، والبخاري في \"التاريخ الكبير\" ٤/ ٢٧٨، كلهم من طريق عبد العزيز بن محمد عن داود بن صالح المدني عن أبيه عن أبي سعيد الخدري مرفوعًا بلفظ: \"إنما البيع عن تراض\". وصحح إسناده البوصيري في \"المصباح\" ٣/ ١٧، والألباني في \"صحيح ابن ماجة\" وله شاهد من طريق أبي الحجاج عن عبد الله بن أبي أوفى، أخرجه عبد الرزاق في \"المصنف\" ٨/ ٥٠ (١٤٢٦٤).\nومن طريق أبي زرعة عن أبي هريرة، أخرجه ابن عدي في \"الكامل\" ٦/ ١٥٢.\nومن طريق وكيع عن القاسم الجعفي عن أبيه عن ميمون بن مهران، مرسلًا، أخرج ابن أبي شيبة في \"المصنف\" ٧/ ٦٠٥ (٢٢٧٤٠).\n(٢) حكيم بن حزام بن خويلد الأسدي، أسلم عام الفتح، وحسن إسلامه، كان من أشراف قريش، ونبلائها، وعقلائها.\nانظر: \"سير أعلام النبلاء\" للذهبي ٣/ ٤٤، \"أسد الغابة\" لابن الأثير ٢/ ٤٠.\nوالحديث سبق تخريجه.\n(٣) كذا في الأصل، (ت)، وفي (م): جويبر فرسًا. وكله خطأ، والصواب ابن عمرو بن جرير، وهو أبو زرعة البجلي.\n(٤) أخرجه أبو داود أبواب الإجارة، باب في خيار المتبايعين (٣٤٥٨)، والطبري في \"جامع البيان\" ٥/ ٣٣ - ٣٤، والبيهقي في \"السنن الكبرى\" ٥/ ٢٧١ مرفوعًا إلى =","vol":"10","page":241},{"text":"﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ﴾ قال أبو عبيدة: لا تهلكوها (١)، بيانه قوله ﷿: ﴿وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ﴾ (٢).\nوقال الحسن: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ﴾ يعني: إخوانكم، أي: لا يقتل بعضكم بعضًا (٣).\n[١٠٨٦] وسمعت أبا القاسم (بن حبيب) (٤) يقول: سمعت أبي (٥) عن جدي (٦) قال سمعت علي بن الحسن الهلالي (٧) قال: سمعت إبراهيم بن الأشعث (٨) قال: سئل الفضيل بن عياض (٩) عن قوله ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ﴾ قال: لا تغفلوا عن حظ أنفسكم، فمن غفل\n_________\n= النبي - ﷺ - بلفظ: \"لا يفثرق اثنان إلا عن رضى\". وسنده صحيح.\n(١) \"مجاز القرآن\" ١/ ١٢٤.\n(٢) البقرة: ١٩٥.\n(٣) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٢٨، والبغوي في \"معالم التنزيل\" ٢/ ٢٠٠، وابن الجوزي في \"زاد المسير\" ٢/ ١٦.\n(٤) في (ت): (الحسن بن محمد). قيل: كذبه الحاكم.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) علي بن الحسن بن موسى الهلالي.\nروى عن: أبي نعيم، وعبد الله بن يزيد، وجماعة. وعنه: أبو داود، ومسلم، والبخاري.\nوخلق، ثقة مأمون، أكله الذئب في رمضان سنة (٢٦٧ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٢٠/ ٣٧٤، \"سير أعلام النبلاء\" للذهبي ١٢/ ٥٢٦، \"تهذيب التهذيب\" لابن حجر ٧/ ٢٩٩.\n(٨) ذكره ابن حبان فيا الثقات\"، وقال: يغرب ويتفرد ويخطئ ويخالف.\n(٩) ثقة، عابد، إمام.","vol":"10","page":242},{"text":"عن حظ نفسه فكأنه قتلها (١).\n﴿إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا﴾.\n[١٠٨٧] أخبرنا (ابن فنجويه) (٢)، أخبرنا أبو بكر بن مالك القطيعي (٣) قال: حدثنا عبد الله بن أحمد بن حنبل (٤) قال: حدثني أبي (٥) قال: ثنا حسن بن موسى (٦)، ثنا ابن لهيعة (٧)، ثنا يزيد بن أبي حبيب (٨)، عن عمران بن أبي أنس (٩)، عن عبد الرحمن بن\n_________\n(١) [١٠٨٦] الحكم على الإسناد:\nإسناده ضعيف، آفته إبراهيم، وفيه من لم أجده. ومعنى الأثر صحيح.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٨/ ١١١ من طريق إبراهيم بن الأشعث عن الفضيل به.\n(٢) في (ت): أبو عبد الله الحسين بن فنجويه الدينوري.\nوهو ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ثقة.\n(٤) ثقة.\n(٥) إمام، ثقة، حافظ، فقيه، حجة.\n(٦) الأشيب، أبو علي البغدادي، ثقة.\n(٧) صدوق، خلط بعد احتراق كتبه.\n(٨) ثقة، فقيه، وكان يرسل.\n(٩) عمران بن أبي أنس القرشي العامري.\nروى عن: ابن جبير، ومحمد بن كعب، وأبي سلمة.\nوعنه: ابن إسحاق، ويزيد، ويونس بن يزيد.\nثقة، توفي سنة (١١٧ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٢٢/ ٣٠٩، \"الكاشف\" للذهبي ٢/ ٣٤٧، \"تهذيب التهذيب\" لابن حجر ٨/ ١٢٣.","vol":"10","page":243},{"text":"جبير (١)، عن عمرو بن العاص (٢) أنَّه قال لما بعثه (٣) رسول الله - ﷺ - عام ذات السلاسل، قال: احتلمت في ليلة باردة شديدة البرد، فأشفقت إن اغتسلت أن أهلك، فتيممت ثم صليت بأصحابي صلاة الصبح، فلما قدمنا (٤) على رسول الله - ﷺ -، ذكرت ذلك له، فقال: \"يا عمرو، صليت بأصحابك وأنت جنب؟ \" قلت: نعم يا رسول الله، إني احتلمت في ليلة باردة، شديدة البرد، فأشفقت إن اغتسلت أن أهلك وذكرت قول الله ﷿: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا﴾ فتيممت ثم صليت، فضحك رسول الله - ﷺ -، ولم يقل شيئًا (٥).\n_________\n(١) عبد الرحمن بن جبير المصري.\nروى عن: عمرو بن العاص، وعقبة بن عامر، وأبي ذر.\nوعنه: عمران، ويزيد، وخلق.\nثقة، فقيه، عالم بالفرائض، والقراءة، توفي سنة (٩٨ هـ).\nانظر: \"تهذيب الكمال\" للمزي ١٧/ ٢٨، \"الكاشف\" للذهبي ٢/ ١٥٩، \"تقريب التهذيب\" لابن حجر (٣٨٢٨).\n(٢) صحابي، مشهور.\n(٣) في (ت): بعثني.\n(٤) بعدها في (م): المدينة.\n(٥) [١٠٨٧] الحكم على الإسناد:\nالحديث صحيح بمتابعاته، وقد صححه الحاكم ووافقه الذهبي، وهو على شرط مسلم، وصححه النووي في \"المجموع\" ٢/ ٢٥٤، والألباني في \"إرواء الغليل\" ١/ ١٨١.\nالتخريج:\nأخرجه أبو داود كتاب الطهارة، باب إذا خاف الجنب البرد أيتيمم؟ (٣٣٤)، والبيهقي في \"السنن الكبرى\" ١/ ٢٢٥، والدارقطني في \"السنن\" ١/ ٧٨ (١٢)، =","vol":"10","page":244},{"text":"[١٠٨٨] وأخبرنا ابن فنجويه قال: ثنا موسى بن محمد بن علي قال: ثنا أبي، ثنا محمد بن إسحاق المسوحي قال: ثنا عثمان بن عبد الوهاب الثقفي (١) (قال: ثنا أبي (٢) قال ثنا عنبسة) (٣) -وهو ابن أبي رائطة الغنوي (٤) - عن الحسن، أن جندب بن عبد الله (٥) خلا بالنفر من أصحابه فقال: إن هؤلاء ولغوا في دمائهم، فلا يحولن بينكم وبين الجنّة ملء كف من دم مسلم أهراقه، فإني سمعت رسول الله - ﷺ - يقول: \"إن رجلا ممن كان قبلكم أخذته قرحة بيده\n_________\n= والحاكم في \"المستدرك\" ١/ ٢٨٥، وأحمد في \"المسند\" ٤/ ٢٠٣ (١٧٨١٢) من طرق عن يزيد بن أبي حبيب عن عمران ... به.\nولم يتفرد به ابن لهيعة بل تابعه يحمى بن أيوب، عند أبي داود، والدارقطني، وعمرو بن الحارث، عند الدارقطني.\n(١) لم أجده.\n(٢) عبد الوهاب بن عبد المجيد الثقفي، ثقة، تغير قبل موت بثلاث سنين.\n(٣) في (ت): ثنا ابن عقبة.\n(٤) هو سعيد بن القطان، ضعيف.\nولم يفرق المزي ﵀ في \"تهذيب الكمال\" ٢٢/ ٤١١ بين عنبسة بن سعيد القطان، وعنبسة بن أبي رائطة، بل جعلهما شخصًا واحدًا، وهذا الصواب، وقد فرق بينهما الحافظ في \"تهذيب التهذيب\" ٨/ ١٤١، وكذلك في \"تقريب التهذيب\"، فجعل ابن أبي رائطة مقبولًا، والآخر ضعيفًا، مع أن أبا داود حين روى عن عنبسة لم ينسبه، فالله أعلم، وبكل حال فكلاهما لا يحتج به.\n(٥) جندب بن عبد الله البجلي، صحابي، مشهور.\nروى عنه الحسن، وروى له الجماعة، توفي سنة (٦٤ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٥/ ١٣٧، \"سير أعلام النبلاء\" للذهبي ٣/ ١٧٤.","vol":"10","page":245},{"text":"فأخذ حزة (١) فحزها بيده حتَّى قطعها فما رقأ دمها حتَّى مات، فقال ربكم تعالى: بادرني ابن آدم بنفسه فقتلها، فقد حرمت عليه الجنّة\" (٢).\n[١٠٨٩] وأخبرنا الحسين بن محمد (٣) قال: ثنا سعيد بن محمد بن إسحاق الصيرفي (٤) قال: ثنا محمد بن عثمان بن أبي شيبة (٥) قال: ثنا إبراهيم بن محمد (٦)،\n_________\n(١) في (ت): فأخذ آخر فجرها، وفي (م): حربة.\n(٢) [١٠٨٨] الحكم على الإسناد:\nإسناد المصنف فيه موسى بن محمد وأبوه لم أجدهما، وعنبسة لا يحتج به.\nوالحديث ثابت كما سيأتي في التخريج.\nالتخريج:\nأخرجه مسلم في كتاب الإيمان، باب غلظ تحريم قتل الإنسان نفسه وأن من قتل نفسه بشيء عذب به في النار (١١٣)، وعبد الرزاق في \"المصنف\" ١٠/ ٢٦ (١٨٢٥٠)، والطبراني في \"المعجم الكبير\" ٢/ ١٥٩ (١٦٦٠) من طرق عن الحسن عن جندب.\nوأخرجه ابن مردويه في \"جزء أحاديث ابن حيان\" (ص ٧٨) (٢٧) من طريق عثمان ابن عبد الوهاب .. بمثل سند المصنف ولفظه.\n(٣) ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) مختلف فيه، مشاه بعضهم، وكذبه آخرون.\n(٦) إبراهيم بن محمد بن خازم السعدي، ولاء.\nروى عن: أبيه، وأبي بكر بن عياش، وعمرو، وعنه: محمد بن عثمان، وأبو داود، وبقي.\nوثقه ابن حبان، والذهبي، وقال أبو زرعة: لا بأس به، صدوق. وكذا قال الحافظ، توفي سنة (٢٣٦ هـ). =","vol":"10","page":246},{"text":"ثنا عمرو بن ثابت (١)، عن سماك (٢)، عن جابر بن سمرة (٣) أن رجلًا ذبح نفسه، فلم يصل عليه النبي - ﷺ - (٤).\n[١٠٩٠] وأخبرنا الحسين بن محمد (٥) قال: ثنا أبو علي بن حبش المقري (٦) قال: ثنا محمد بن أحمد بن عثمان (٧) قال: ثنا إبراهيم بن\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ١/ ١٣٠، \"تهذيب الكمال\" للمزي ٢/ ١٧١، \"الكاشف\" للذهبي ١/ ٩٠، \"تقريب التهذيب\" لابن حجر (٢٣٢).\n(١) عمرو بن ثابت بن هرمز البكري، ولاء، ضعيف، رمي بالرفض.\n(٢) سماك بن حرب بن أوس البكري، صدوق، وقد تغير بأخرة فكان ربما تلقن.\n(٣) جابر بن سمرة بن جنادة السوائي، صحابي، مشهور روى عنه سماك وغيره، صحابي مشهور، توفي سنة (٧٦ هـ).\nانظر: \"أسد الغابة\" لابن الأثير ١/ ٢٥٤، \"تهذيب الكمال\" للمزي ٢/ ٤٣٧، \"الإصابة\" لابن حجر ١/ ٢١٢.\n(٤) [١٠٨٩] الحكم على الإسناد:\nفيه الصيرفي لم أجده، وعمرو بن ثابت ضعيف، والحديث ثبت من وجه آخر، كما سيأتي في التخريج.\nالتخريج:\nرواه مسلم كتاب الجنائز، باب ترك الصلاة على قاتل نفسه (٩٧٨)، والترمذي أبواب الجنائز، باب ما جاء فيمن يقتل نفسه لم يصل عليه (١٠٦٨)، وابن ماجة كتاب الجنائز، باب في الصلاة على أهل القبلة (١٥٢٦)، وابن أبي شيبة في \"المصنف\" ٤/ ٥٧٤ (١١٩٧٨) والبيهقي في \"السنن الكبرى\" ٤/ ١٩ من طرق عن سماك بن حرب عن جابر به.\n(٥) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) ثقة، مأمون.\n(٧) لم أجده.","vol":"10","page":247},{"text":"نضر (١) قال: ثثا محمد بن الفضل، عارم (٢) قال: ثنا حماد بن زيد (٣)، عن عاصم الأسدي (٤) ذكر أن مسروق بن الأجدع (٥) أتى صفين فوقف بين الصفين، ثم قال: يا أيها الناس أنصتوا، ثم قال: أرأيتم لو أن مناديًا ناداكم من السماء فسمعتم كلامه، ورأيتموه فقال: إن الله ﷿ ينهاكم عما أنتم فيه، أكنتم مطيعيه؟ قالوا: نعم. قال: فوالله، لنزل بذلك جبريل على محمد - ﷺ - فما ذاك بأبين من هذا، ثم تلا: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا (٢٩)﴾ ثم انسام (٦) في الناس فذهب (٧).\n_________\n(١) لم أجده. انظر: \"تاريخ بغداد\" للخطيب ٦/ ١٩٧.\n(٢) في (م): عامر، خطأ. وهو أبو النعمان السدوسي، ثقة، ثبت تغير في آخر عمره.\n(٣) ثقة، ثبت.\n(٤) ابن أبي النجود. صدوق، له أوهام، حجة في القراءة.\n(٥) مسروق بن الأجدع بن مالك، أبو عائشة الوادعي، ثقة.\n(٦) في (م): انشام، وفي (ت): انساب.\n(٧) [١٠٩٠] الحكم على الإسناد:\nإسناد المصنف فيه محمد بن أحمد، وإبراهيم لم أجدهما، والأثر صح من وجه آخر كما سيأتي في التخريج.\nالتخريج:\nأخرجه سعيد في \"سننه\" ٤/ ١٢٣٢ (٦٢٢)، وابن سعد في \"الطبقات الكبرى\" ٦/ ٧٨، وابن عساكر في \"تاريخ دمشق\" ٥٧/ ٤٣٣ من طرق عن حماد عن عاصم .. به. وأخرجه ابن سعد أيضًا في \"الطبقات الكبرى\" ٦/ ٧٧، وابن عساكر في \"تاريخ دمشق\" ٥٧/ ٤٣٣ من طريق عبد الله بن جعفر الرقي قال: حدثنا عبيد الله بن =","vol":"10","page":248},{"text":"<span data-type=\"title\" id=toc-890>٣٠ </span>- ﴿وَمَنْ يَفْعَلْ ذَلِكَ﴾\nالَّذي ذكرت من المحرمات، ﴿عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ﴾ ندخله في الآخرة ﴿نَارًا وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا﴾ هينًا.\n\n<span data-type=\"title\" id=toc-891>٣١ </span>- قوله ﷿: ﴿إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ﴾ الآية.\nاختلفوا في الكبائر التي جعل الله ﷿ اجتنابها تكفيرًا للصغائر.\n[١٠٩١] فحدثنا أبو منصور الحمشاذي (١) قال: ثنا أبو جعفر محمد بن عمرو بن البختري الرزاز (٢) -ببغداد- قال: ثنا أبو قلابة عبد الملك بن محمد الرقاشي (٣)، قال: ثنا محمد بن كثير\n_________\n= عمرو، عن زيد بن أبي أنيسة، عن عمرو بن مرة، عن الشعبي .. فذكره. وهذا سند صحيح.\n(١) في (ت): (محمد بن عبد الله).\nوهو محمد بن عبد الله بن حمشاذ، أبو منصور الحمشاذي، عالم، مصنف، لم يذكر بجرح أو تعديل.\n(٢) في (ت): الوزان، وهو خطأ.\nوهو محمد بن عمرو بن البختري الرزاز.\nروى عن: أبي قلابة، وعباس الدوري، وعنه: أبو منصور، وابن رزقويه.\nكان ثقة ثبتًا، كما قال الخطيب، توفي سنة (٣٣٩ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ١٣٢.\n(٣) عبد الملك بن محمد، أبو قلابة الرقاشي.\nروى عن محمد بن كثير، وروح، ويزيد بن هارون.\nوعنه: ابن ماجة، وابن صاعد، وجماعة.\nقال الذهبي: الإمام، الحافظ، القدوة. وقال ابن حجر: صدوق، يخطئ تغير حفظه لما سكن بغداد. توفي سنة (٢٧٦ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٦٩، \"سير أعلام النبلاء\" للذهبي =","vol":"10","page":249},{"text":"العبدي (١)، ثنا سفيان الثوري (٢)، عن الأعمش (٣) ومنصور (٤) وواصل الأحدب (٥)، عن أبي وائل (٦) عن عمرو بن شرحبيل (٧)، عن عبد الله ابن مسعود قال: قلت يا رسول الله، أي الذنب أعظم؟ قال: \"أن تجعل لله ندًا وهو خلقك\" قال: قلت: ثم ماذا؟ قال: \"أن تقتل ولدك خشية أن يأكل معك\"، قال: قلت: ثم ماذا؟ قال: \"أن تزني بحليلة جارك\" (٨).\n_________\n= ١٣/ ١٧٧، \"تقريب التهذيب\" لابن حجر (٤٢١٠).\n(١) أبو عبد الله البصري، ثقة.\n(٢) ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(٣) ثقة، حافظ، لكنه مدلس.\n(٤) منصور بن المعتمر، أبو عتاب السلمي، ثقة، ثبت.\n(٥) واصل بن حيان الأحدب.\nروى عن أبي وائل، والنخعي، ومجاهد. وعنه: الثوري، وشعبة.\nثقة ثبت، توفي سنة (١٢٠ هـ).\nانظر: \"الثقات\" لابن حبان ٧/ ٥٥٨، \"تهذيب الكمال\" للمزي ٣٥/ ٤٠٠، \"تهذيب التهذيب\" لابن حجر ١١/ ١٠٣.\n(٦) شقيق بن سلمة، أبو وائل الأسدي، ثقة، مخضرم.\n(٧) عمرو بن شرحبيل الهمداني، ثقة.\n(٨) [١٠٩١] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج.\nأخرجه البخاري كتاب الحدود، باب إثم الزناة (٦٨١١)، ومسلم كتاب الإيمان، باب كون الشرك أقبح الذنوب وبيان أعظمها بعده (٨٦)، وأحمد في \"المسند\" ١/ ٤٣١ (٤١٠٢)، والترمذي أبواب تفسير القرآن، باب ومن سورة النور =","vol":"10","page":250},{"text":"وتصديق هذا الحديث من كتاب الله -﷿-: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ﴾ (١).\n[١٠٩٢] وأخبرنا الحسين بن محمد بن الحسين (٢) قال: ثنا محمد ابن الحسن بن بشر (٣) قال: ثنا أبو بكر بن أبي الخصيب (٤) قال: حدثني أحمد بن عمرو بن إسماعيل (٥) الدمشقي قال: ثنا خليفة بن خياط (٦) قال: ثنا محمد بن علي (٧)، عن صالح (٨) بن حيان (٩)، عن\n_________\n= (٣١٨٢)، والنسائي في \"السنن الكبرى\" ٢/ ٢٩٠ (٣٤٧٦) وغيرهم من طرق عن أبي وائل، عن عمرو، عن ابن مسعود .. به.\n(١) الفرقان: ٦٨.\n(٢) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) محمد بن أحمد بن المستنير، لم يذكر بجرح أو تعديل.\n(٥) أحمد بن عمرو بن إسماعيل، أبو جعفر الفارسي المقعد، نقل ابن عساكر في \"تاريخ دمشق\" ٥/ ١٥١ عن أبي خيثمة أنه ثقة.\n(٦) خليفة بن خياط بن خليفة العصفري -شباب.\nروى عن: أبي نعيم، وعبد الأعلى، والواقدي، وعنه: البخاري، وأبو يعلى، وبقي.\nوثقه بعضهم، ولينه بعضهم بلا حجة، قال الحافظ: صدوق ربما أخطأ، وكان أخباريًا علامة، توفي سنة (٢٤٠ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٨/ ٣١٤، \"سير أعلام النبلاء\" للذهبي ١١/ ٤٧٢، \"الكاشف\" للذهبي ١/ ٢٨٣، \"تقريب التهذيب\" لابن حجر (١٧٤٣).\n(٧) لم أجده.\n(٨) في (م): بن حناط، ثنا محمد بن صالح. وهو خطأ.\n(٩) صالح بن حيان القرشي. روى عن: أبي وائل، وعبد الله بن بريدة.","vol":"10","page":251},{"text":"(ابن) (١) بريدة، عن أبيه (٢) قال: قال رسول الله - ﷺ -: \"أكبر الكبائر الشرك بالله، وعقوق الوالدين، ومنع فضول الماء بعد الري\" (٣).\n[١٠٩٣] وأخبرنا الحسين بن محمد (٤)، قال: ثنا أحمد بن جعفر ابن حمدان (٥) قال: ثنا محمد بن إسحاق المسوحي (٦) قال: ثنا عبيد الله ابن معاذ (٧)، قال: ثنا أبي (٨)، ثنا شعبة (٩) عن فراس (١٠)، عن\n_________\n= وعنه: يعلي بن عبيد وأبو بكر بن عياش.\nضعفه الأئمة، وقال الحافظ: ضعيف.\nانظر: \"تهذيب الكمال\" للمزي ١٣/ ٣٣، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٧٣، \"تقريب التهذيب\" لابن حجر (٢٨٩).\n(١) في النسخ: أبي، والمثبت الصواب، وهو عبد الله بن بريدة بن الحصيب الأسلمي، ثقة.\n(٢) بريدة بن الحصيب، صحابي، مشهور.\n(٣) [١٠٩٢] الحكم على الإسناد:\nإسناده ضعيف، لضعف صالح القرشي، وفي إسناد المصنف مجاهيل لم أجدهم.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٣٣ (٥٢١٣) من طريق يعلى ابن عبيد، عن صالح بن حيان، عن ابن بريدة عن أبيه موقوفًا، وزاد: ومنع طروق الفحل إلا بجعل.\n(٤) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) القطيعي، ثقة.\n(٦) قال ابن أبي حاتم: كتبت عنه وهو صدوق.\n(٧) ابن معاذ العنبري، ثقة حافظ.\n(٨) معاذ بن معاذ بن نصر العنبري، ثقة، إمام.\n(٩) ابن الحجاج، ثقة، حافظ، متقن.\n(١٠) أبو يحى، المكتب، صدوق، ربما وهم.","vol":"10","page":252},{"text":"الشعبي (١)، عن عبد الله بن عمرو أن رسول الله - ﷺ - قال: \"أكبر (٢) الكبائر: الإشراك بالله -﷿-، واليمين الغموس، وعقوق الوالدين، وقتل النفس\" (٣).\n[١٠٩٤] وأخبرنا ابن فنجويه (٤) قال: ثنا أبو محمد بن بابويه (٥) بن فهرويه (٦)، قال: ثنا أبو الفضل العباس بن يوسف الشكلي (٧)، ثنا إسحاق بن الجراح (٨)،\n_________\n(١) ثقة، مشهور، فقيه، فاضل.\n(٢) من (م).\n(٣) [١٠٩٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب الأيمان والنذور، باب اليمين الغموس (٦٦٧٥)، والنسائي في \"السنن الكبرى\" ٢/ ٢٨٩ (٣٤٧٤)، وأحمد في \"المسند\" ٢/ ٢٠١ (٦٨٨٤)، وابن منده في \"الإيمان\" ٢/ ٥٧٣ (٤٨٠)، وأبو نعيم في \"مسانيد فراس\" (ص ٢٧) (٥) وغيرهم من طرق، عن فراس، عن الشعبي به.\nوأخرجه الترمذي كتاب تفسير القرآن، باب ومن سورة النساء (٣٠٢٠)، والحاكم في \"المستدرك\" ٤/ ٢٩٦، وصححه ووافقه الذهبي، والضياء المقدسي في \"الأحاديث المختارة\" ٩/ ١٥ (٢)، والبيهقي في \"شعب الإيمان\" ٣/ ٢١٨ (٤٨٤٣)، من طريق عبد الله بن أنيس الجهني.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) في (م): بابوطة، وفي (ت): بالويه مهرويه.\n(٦) قال الخطيب: أحاديثه مستقيمة.\n(٧) العباس بن يوسف، أبو الفضل الشكلي، قال الخطيب: كان صالحًا متنسكًا.\n(٨) إسحاق بن الجراح الأذني.","vol":"10","page":253},{"text":"ثنا عبد الملك بن إبراهيم الجدي (١) قال: ثنا شعبة (٢)، عن (عبيد) (٣) الله بن أبي بكر، عن أنس بن مالك قال: قال رسول الله - ﷺ -: \"أربع من الكبائر: الشرك بالله، وقتل النفس التي حرم الله، وعقوق الوالدين، وقول الزور -أو قال-: شهادة الزور\" (٤).\n_________\n= روى عن: جعفر بن عون، ويزيد بن هارون، وجماعة.\nوعنه: العباس بن يوسف، وأبو داود، وأبو عوانة.\nقال الحافظ: صدوق، وسكت عنه الذهبي.\nانظر: \"الكاشف\" للذهبي ١/ ١٠٨، \"تهذيب الكمال\" للمزي ٢/ ٤١٦، ولم يذكر فيه شيئًا، \"تقريب التهذيب\" لابن حجر (٣٤٦).\n(١) عبد الملك بن إبراهيم الجدي -بضم الجيم وكسر الدال.\nروى عن: شعبة، والثوري، وحماد بن سلمة.\nوعنه: الحميدي، وابن الجراح.\nقال أبو زرعة: لا بأس به. وقال أبو حاتم: شيخ. ووثقه الدارقطني، وابن حبان، وقال الحافظ: صدوق. توفي سنة (٢٥٤).\nانظر: \"الثقات\" لابن حبان ٨/ ٣٨٧، \"تهذيب الكمال\" للمزي ١٨/ ٢٨١ \"تهذيب التهذيب\" لابن حجر ٦/ ٣٨٥، \"تقريب التهذيب\" لابن حجر (٤١٦٣).\n(٢) ابن الحجاج، ثقة، حافظ، متقن.\n(٣) في النسخ الخطية: عبد. والمثبت، الصواب، وهو عبيد الله بن أبي بكر بن أنس ابن مالك.\nروى عن جده أنس، وعنه: شعبة، والحمادان، وهشيم، وثقه الأئمة.\nانظر: \"تهذيب الكمال\" للمزي ١٩/ ١٥، \"الكاشف\" للذهبي ٢/ ٢٢٤، \"تقريب التهذيب\" لابن حجر (٢٤٧٩).\n(٤) [١٠٩٤] الحكم على الإسناد:\nإسناد المصنف فيه ابن بابويه لم أجده.\nوالحديث ثابت كما سيأتي في الحكم على الإسناد. =","vol":"10","page":254},{"text":"[١٠٩٥] وأخبرنا ابن فنجويه (١) قال: ثنا أبو بكر بن مالك (٢) قال: ثنا عبد الله بن أحمد بن حنبل (٣) قال: حدثني أبي (٤) قال: ثنا وكيع (٥) قال: ثنا مسعر (٦)، (وسفيان (٧)، عن سعد بن إبراهيم (٨)، عن حميد بن عبد الرحمن بن عوف (٩)، عن عبد الله بن عمرو -ورفعه سفيان، ووقفه مسعر-) (١٠) قال: \"من الكبائر أن يشتم الرجل والديه\"، قالوا: كيف يشتم الرجل والديه؟ قال: \"يسب أبا الرجل فيسب أباه، ويسب أمه فيسب أمه\" (١١).\n_________\n= التخريج:\nأخرجه البخاري كتاب الأدب باب عقوق الوالدين من الكبائر (٥٩٧٧)، ومسلم كتاب الإيمان، باب بيان الكبائر وأكبرها (٨٨)، والترمذي أبواب البيوع، باب ما جاء في التغليظ في الكذب والزور ونحوه (١٢٠٧)، وغيرهم من طريق شعبة عن عبيد الله بن أبي بكر قال: سمعت أنس بن مالك ... فذكره.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن جعفر بن حمدان، ثقة.\n(٣) ثقة.\n(٤) الإمام، الثقة، الحافظ، الفقيه، الحجة.\n(٥) وكيع بن الجراح: ثقة، حافظ، عابد.\n(٦) مسعر بن كدام بن ظهير الهلالي العامري، ثقة، ثبت.\n(٧) الثوري: ثقة، حافظ، فقيه، عابد، وكان ربما دلس.\n(٨) سعد بن إبراهيم بن عبد الرحمن بن عوف، ثقة، فاضل، عابد.\n(٩) حميد بن عبد الرحمن بن عوف، ثقة.\n(١٠) ساقط من (م).\n(١١) [١٠٩٥] الحكم على الإسناد:\nإسناده صحيح. =","vol":"10","page":255},{"text":"[١٠٩٦] وأخبرنا أبو علي بن أبي عمرو الحيري الجرشي (١) قال: أخبرنا أبي (٢) قال: أخبرنا الحسن بن علي بن عفان العامري (٣) قال: ثنا أسباط (٤)، عن مطرف (٥)، عن وبرة بن عبد الرحمن (٦)، عن أبي الطفيل (٧)، عن (عبد الله) (٨) بن مسعود قال: الكبائر أربع: الإشراك\n_________\n= التخريج:\nأخرجه البخاري كتاب الأدب، باب لا يسب الرجل والديه (٥٩٧٣)، ومسلم كتاب الإيمان، باب بيان الكبائر وأكبرها (٩٠)، والترمذي كتاب البر والصلة، باب ما جاء في عقوق الوالدين (١٩٠٢)، والبيهقي في \"السنن الكبرى\" ١٠/ ٢٣٥ وغيرهم من طرق عن سعد بن إبراهيم عن حميد عن ابن عمرو مرفوعًا. ورفع الحديث هو الصواب؛ لأن أغلب من خرجه من الأئمة على الرفع، ولم أقف على الاختلاف في رفعه ووقفه إلا عند أحمد في \"المسند\" ٢/ ١٦٤ (٦٥٢٩) من رواية أبي بكر القطيعي عن عبد الله بن أحمد، ثم إن الرفع زيادة من ثقة، مقبولة في مثل هذه الحالة، وحتى لو سلمنا بالوقف فإن الحديث له حكم الرفع، لأنه ليس من قبيل الرأي.\n(١) لم أجده.\n(٢) لعله محمد بن أحمد بن حمدان الحيري، سمع من أبي يعلى، والباغندي، وعنه: الحاكم، وأبو نعيم، قال السمعاني: كان من الثقات الأثبات، توفي سنة (٣٨٠ هـ).\nانظر: \"الأنساب\" للسمعاني ٢/ ٢٩٨.\n(٣) الحسن بن علي بن عفان العامري، صدوق.\n(٤) أسباط بن محمد بن عبد الرحمن، القرشي، ثقة، ضُعّف في الثوري.\n(٥) مطرف بن طريف الحارثي، ثقة، فاضل.\n(٦) وبرة بن عبد الرحمن المسلي، ثقة.\n(٧) عامر بن واثلة، أبو الطفيل الليثي، آخر الصحابة موتًا، مات بمكة سنة (١١٠ هـ).\n(٨) من (م)، (ت).","vol":"10","page":256},{"text":"بالله، والإياس من روح الله، والقنوط من رحمة الله، والأمن من مكر الله (١).\n[١٠٩٧] وأخبرنا ابن فنجويه (٢) قال: ثنا أحمد بن محمد بن إسحاق السني (٣) قال: ثنا أبو خليفة (٤) قال: ثنا أبو الوليد الطيالسي (٥)، ثنا عكرمة بن عمار (٦) قال: ثنا طيسلة (٧) بن علي النهدي (٨) قال: سألت ابن عمر عن الكبائر، قال: هن تسع\n_________\n(١) [١٠٩٦] الحكم على الإسناد:\nشيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٤٠ من طرق عن وبرة عن أبي الطفيل عن ابن مسعود، ومن طريقه معمر كما في \"المصنف\" لعبد الرزاق ١١/ ٤٥٩ (١٩٧٠١)، والطبراني في \"المعجم الكبير\" ٩/ ١٥٦ (٨٧٨٤)، وله شاهد من حديث ابن عباس عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٣١ (٥٢٠١).\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) حافظ، ثقة.\n(٤) الفضل بن الحباب، أبو خليفة الجمحي، ثقة، صادق، مأمون.\n(٥) ثقة، حافظ، غلط في أحاديث.\n(٦) عكرمة بن عمار العجلي، صدوق يغلط، وفي روايته عن يحى بن أبي كثير اضطراب.\n(٧) في (م): طسيلة، والمثبت من (ت) وفيها زيادة: البهدلى، وفي الأصل: طيلسة، والمثبت هو الصواب كما سيأتي.\nوانظر: \"التاريخ الكبير\" للبخاري ٢/ ٢/ ٣٦٨، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٠١، وفيهما أن النهدي خطأ، والصواب البهدلي.\n(٨) طيسلة بن علي النهدي، كذا، الصواب: طيسلة بن علي البهدلي اليمامي. روى =","vol":"10","page":257},{"text":"أولهن (١): الإشراك بالله، وقتل المؤمن متعمدًا، وعقوق الوالدين المسلمين، وأكل الربا، وأكل أموال اليتامى، وقذف المحصن، والفرار يوم الزحف، والسحر، واستحلال البيت قبلتكم أحياء وأمواتًا (٢).\nوقال جعفر الصادق ﵁: الكبائر ثلاث: تركك ملتك (٣)، وتبديلك سنتك، وقتالك أهل صفقتك.\nوقال فرقد السبخي (٤): قرأت في التوراة: أمهات الخطايا ثلاث،\n_________\n= عن ابن عمر. وعنه: عكرمة بن عمار، ويحيى بن أبي كثير.\nوثقه ابن معين، وابن حبان، وقال الحافظ: مقبول.\nانظر: \"الثقات\" لابن حبان ٤/ ٣٩٩، \"تهذيب الكمال\" للمزي ١٣/ ٤٦٧، \"تقريب التهذيب\" لابن حجر (٣٠٥٠)، وفي \"تحرير التقريب\" ٢/ ١٦٣: بل ثقة.\n(١) ساقطة من (ت).\n(٢) [١٠٩٧] الحكم على الإسناد:\nإسناده حسن لغيره، من أجل طيسلة، فإنه مقبول عند المتابعات، وهذا منها.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٣٩، والبيهقي في \"السنن الكبرى\" ٣/ ٤٠٩ من طرق عن طيسلة، عن ابن عمر.\nوله شاهد من طريق يحيى بن أبي كثير، عن عبد الحميد بن سنان، عن عبيد بن عمير بن قتادة الليثي، عن أبيه مرفوعا، أخرجه الطبري في \"جامع البيان\" ٥/ ٣٩، والطبراني في \"المعجم الكبير\" ١٧/ ٤٧ (١٠١)، وأبو داود كتاب الوصايا، باب ما جاء في التشديد في أكل مال اليتيم (٢٨٧٥)، والبيهقي في \"السنن الكبرى\" ٣/ ٤٠٨، والحاكم في \"المستدرك\" ١/ ١٢٧.\n(٣) في (ت): قبلتك. والأثر لم أجده.\n(٤) نسبة إلى سبخة البصرة، كان رجلًا صالحًا، لكنه ضعيف في الحديث، توفي سنة =","vol":"10","page":258},{"text":"وهن أول ذنب عُصي الله به: الكبر، وكان ذلك لإبليس، والحرص، وكان لآدم، والحسد، وكان لقابيل حين قتل هابيل.\n[١٠٩٨] وأخبرنا ابن فنجويه (١)، قال: ثنا أحمد بن محمد السني (٢)، أخبرنا أبو يعلى الموصلي (٣)، قال: ثنا المعلي بن مهدي (٤)، قال: ثنا أبو عوانة (٥)، عن عمر (٦) بن أبي سلمة (٧)، عن أبيه (٨)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"الكبائر أولهن:\n_________\n= (١٣١ هـ).\nانظر: \"حلية الأولياء\" لأبىِ نعيم ٣/ ٤٤، \"تهذيب الكمال\" للمزي ٢٣/ ١٦٤.\nوأثره أخرجه أبو نعيم في \"حلية الأولياء\" ٣/ ٤٥، والمزي في \"تهذيب الكمال\" ٢٣/ ١٦٨.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) حافظ، ثقة.\n(٣) أبو يعلى أحمد بن علي بن المثنى الموصلي، ثقة.\n(٤) معلي بن مهدي الموصلي.\nروى عن: أبي عوانة، وجعفر بن سليمان، وعنه علي بن حرب، وأبو يعلى.\nقال أبو حاتم: شيخ موصلي، أدركته ولم أسمع منه، يحدث أحيانًا بالحديث المنكر. وقال الذهبي: هو من العباد الخيرة، صدوق في نفسه. توفي سنة (٢٣٥ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٣٥، \"ميزان الاعتدال\" للذهبي ٤/ ١٥١، \"لسان الميزان\" ٦/ ٦٥ وفيه: أن العقيلي نسبه إلى الكذب.\n(٥) أبو عوانة الوضاح بن عبد الله اليشكري، ثقة، ثبت.\n(٦) في (م)، (ت): عمرو.\n(٧) عمر بن أبي سلمة بن عبد الرحمن الزهري القرشي، صدوق، يخطئ.\n(٨) ثقة، مكثر.","vol":"10","page":259},{"text":"الإشراك بالله، وقتل النفس بغير حقها، وأكل الربا، واكل مال اليتيم بدارًا أن (يكبروا، وفرار) (١) يوم الزحف، ورمي المحصنة (٢)، والانقلاب إلى الأعراب بعد الهجرة، فهذه سبع\" (٣).\n[١٠٩٩] وأخبرنا ابن فنجويه (٤)، قال: ثنا (أبو علي) (٥) بن حبش (٦)، قال: ثنا علي بن إبراهيم بن الهيثم البلدي (٧)، قال: حدثنا علي بن حرب (٨)، ثنا القاسم بن يزيد (٩)،\n_________\n(١) في (ت): يكبر، الفرار.\n(٢) في (ت): المحصنات.\n(٣) [١٠٩٨] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف عمر بن أبي سلمة.\nوفي إسناد المصنف المعلي بن مهدي يحدث بالمناكير مع أنه صدوق في نفسه.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسيره\" ٣/ ٩٣١ (٥٢٠٢) من طريق أبي عوانة، به.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) ساقطة من (م).\n(٦) ثقة، مأمون.\n(٧) علي بن إبراهيم بن الهيثم، أبو الحسن البلدي.\nروى عن: ابن المثنى، وشعيب الصريفيني. وعنه أحمد الختلي، وأبو بكر الدقاق.\nقال الذهبي: اتهمه الخطيب.\nانظر: \"تاريخ بغداد\" للخطيب ١٣/ ٣٣٧، \"ميزان الاعتدال\" للذهبي ٣/ ١١١، \"لسان الميزان\" لابن حجر ٤/ ١٩١.\n(٨) علي بن حرب بن محمد الموصلي، صدوق، فاضل.\n(٩) القاسم بن يزيد الجرمي. روى عن: شبل، ومالك، وضمرة بن حبيب.","vol":"10","page":260},{"text":"عن شبل بن عباد المكي (١)، عن قيس (٢)، عن سعيد بن جبير (٣)، عن ابن عباس أن رجلًا سأله عن الكبائر: أسبع (٤) هي؟ قال: هي إلى السبعمائة أقرب، إلا أنه لا كبيرة مع الأستغفار، ولا صغيرة مع الإصرار (٥).\n_________\n= وعنه: علي بن حرب، وهشام بن بهرام.\nثقة عابد، توفي سنة (١٩٣ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٢٣، \"تهذيب الكمال\" للمزي ٢٣/ ٤٦٠، \"سير أعلام النبلاء\" للذهبي ٩/ ٢٨١، \"تهذيب التهذيب\" لابن حجر ٨/ ٣٤١.\n(١) ثقة. رمي بالقدر.\n(٢) في (م)، (ت): بن سعد.\nوهو: قيس بن سعد المكي، أبو عبد الملك.\nروى عن: سعيد، وطاوس، وعطاء. وعنه: شبل، والحمادان.\nثقة، توفي سنة (١١٧ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٢٤/ ٤٨، \"الكاشف\" للذهبي ٢/ ٤٥٤، \"تقريب التهذيب\" لابن حجر (٥٥٧٧).\n(٣) ثقة، ثبت، فقيه.\n(٤) من (م)، (ت)، وفي غيرهما: أتسع.\n(٥) [١٠٩٩] الحكم على الإسناد:\nصحيح لغيره.\nوفي إسناد المصنف على البلدي اتهمه الخطيب.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٤١ من طريق شبل به.\nوعن عبد الرزاق، عن معمر، عن ابن طاوس، عن أبيه، عن ابن عباس به.\nوأخرجه القضاعي في \"مسند الشهاب\" ٢/ ٤٤ (٨٥٣) من طريق أبي شيبة =","vol":"10","page":261},{"text":"[١١٠٠] وحدثنا أبو القاسم بن حبيب (١) لفظًا بحضرة الشيخ الإمام أبي الطيب (٢) قال: ثنا أبو عبد الله محمد بن إدريس الهروي (٣) قال: ثنا عثمان بن سعيد الدارمي (٤)، قال: ثنا عبد الله بن صالح (٥) قال: ثنا معاوية بن صالح (٦)، قال: حدثنا علي بن أبي طلحة الوالبي (٧)، عن ابن عباس قال: الكبائر عشرون: الشرك بالله،\n_________\n= الخراساني عن ابن أبي مليكة عن ابن عباس مرفوعًا.\nوبرقم (١١٨٩) من طريق أبي زيد قمامة الهزاني عن محمد بن يزيد عن أبي حميد مرفوعًا.\nوبرقم (١١٩٠) من طريق محمود بن زاهر نا الحسن بن عمر بن شقيق نا بشر بن براهيم عن خليفة بن سليمان عن أبي سلمة عن أبي هريرة مرفوعًا.\nوأخرجه البيهقي في \"شعب الإيمان\" ٥/ ٤٥٦ (٢٢٦٨) من طريق إسحاق بن إبراهيم المروزي نا حماد بن زيد، عن سعيد بن أبي صدقة، عن قيس بن سعد، عن ابن عباس به.\nبمجموع المتابعات يرتقي الأثر إلى الصحيح لغيره، والصواب وقفه على ابن باس، لأن رواية الرفع وردت من طريق أبي حميد، وفي سندها قمامة مجهول. ومن طريق أبي هريرة وفي سندها بشر وضاع، كما في \"ميزان الاعتدال\" للذهبي / ٣١١.\n(١) قيل: كذبه الحاكم.\n(٢) محمد بن محمد بن عبد الله بن المبارك، أبو الطيب الشعيري، لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) عثمان بن سعيد بن خالد الدارمي، الإمام، الحافظ.\n(٥) عبد الله بن صالح المصري، كاتب الليث، صدوق، كثير الغلط.\n(٦) معاوية بن صالح بن حدير الحضرمي، صدوق، له أوهام.\n(٧) صدوق، قد يخطئ. أرسل عن ابن عباس ولم يره.","vol":"10","page":262},{"text":"وعقوق الوالدين، وقتل المؤمن، والقنوط من رحمة الله، والأمن من مكر الله، والإياس من روح الله، والسحر، والزنا، والربا، والسرقة، وأكل مال اليتيم، وترك الصلاة، ومنع الزكاة، وشهادة الزور والبهتان (١)، وقتل الولد خشية أن يأكل معك (٢)، والحسد، والكبر، والجنف في الوصية، وتحقير المسلمين (٣).\n[١١٠١] وأخبرنا الحسين بن محمد بن عبد الله (٤) قال: ثنا أحمد بن إبراهيم بن شاذان (٥) قال: ثنا عبد الله بن ثابت (٦) قال: ثنا أبو سعيد الأشج (٧) قال: ثنا عبيد الله (٨)، عن إسرائيل (٩)، عن السدي (١٠)، عن أبي مالك (١١) قال: ذكروا الكبائر عند عبد الله (١٢)، فقال عبد الله:\n_________\n(١) من (ت).\n(٢) من (ت).\n(٣) [١١٠٠] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، ومحمد بن إدريس الهروي لم أجده.\nالتخريج:\nالأثر لم أجد من ذكره عن ابن عباس.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) ثقة ثبت، كثير الحديث.\n(٦) لم أجده.\n(٧) عبد الله بن سعيد الكوفي، أبو سعيد الأشج، ثقة.\n(٨) عبيد الله بن موسى بن باذام العبسي، أبو محمد الكوفي، ثقة، كان يتشيع.\n(٩) إسرائيل هو ابن يونس بن أبي إسحاق السبيعي، ثقة.\n(١٠) صدوق، يهم، رُمي بالتشيع.\n(١١) غزوان الغفاري، أبو مالك الكوفي (مشهور بكنيته)، ثقة.\n(١٢) ابن عباس، الصحابي المشهور.","vol":"10","page":263},{"text":"افتتحوا سورة النساء، فكل شيء نهى الله عنه حتى ثلاث وثلاثين آية فهو كبيرة، ثم قال مصدقا ذلك: ﴿إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ﴾ الآية (١).\nوقال ابن سيرين: ذكر عند (٢) ابن عباس الكبائر، فقال: كل ما نهى الله عنه فهو كبيرة، حتى الطرفة، وهي النظرة.\nسعيد بن جبيرعنه: كل شيء عصي الله -﷿- فيه فهو كبيرة، فمن عمل منها شيئًا فليستغفر الله (٣)، فإن الله لا يخلد في النار من هذه\n_________\n(١) [١١٠١] الحكم على الإسناد:\nإسناد المصنف فيه ابن ثابت لم أجده، والأثر ثبت من وجه آخر كما سيأتي.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٣٧ من طريق زر بن حبيش، وإبراهيم، ومسروق، وعلقمة، كلهم عن ابن مسعود، وهذا سند صحيح.\nوأخرجه عبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٢/ ٢٦٥.\n(٢) ساقطة من (ت)، والأثر أخرجه الطبري في \"جامع البيان\" ٥/ ٤٥، والبيهقي في \"شعب الإيمان\" ١/ ٢٧٣ (٢٩٢)، (٢٩٣)، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٢٦١ لابن المنذر، وعبد بن حميد.\n(٣) من (م)، (ت).\nوالأثر أخرجه الطبري في \"جامع البيان\" ٥/ ٤١ من طريق أبي الوليد عن ابن عباس مختصرًا.\nوقال ابن الجوزي في \"زاد المسير\" ٢/ ٦٦: هو قول ضعيف. وقال القرطبي في \"المفهم\" ١/ ٢٨٤: وما أظنه صحيحًا عنه، لأنه مخالف لما في كتاب الله من التفرقة بين المنهيات، .. فكيف يخفى هذا الفرق على مثل ابن عباس؟ وهو حبر القرآن، فتلك الرواية عن ابن عباس ضعيفة، أو لا تصح، وكذلك أكثر ما روي عنه، فقد كذب الناس عليه كثيرًا.","vol":"10","page":264},{"text":"الأمة إلا راجعًا عن الإسلام، أو جاحدًا فريضة، أو مكذبًا بقدر.\nعلي بن أبي طلحة عنه: هى كل ذنب ختمه الله -﷿- بنار، أو غضب، أو لعنة، أو عذاب (١).\nسعيد بن جبير: كل ذنب نسبه الله سبحانه إلى النار (٢)، وأوعد عليه الكفار فهي كبيرة.\nالحسن: هي (٣) الموجبات.\nالضحاك: ما وعد الله تعالى عليه حدًا في الدنيا، أو عذابًا في الآخرة (٤).\nحسين بن الفضل: ما سماه الله في القرآن كبيرًا أو عظيمًا، نحو قوله: ﴿إِنَّهُ كَانَ حُوبًا كَبِيرًا﴾ (٥)، ﴿إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا﴾ (٦)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٤١.\n(٢) من (م)، (ت): وهو الصواب، وفي غيرهما: الدار.\nوالأثر أخرجه الطبري ٥/ ٤٢.\n(٣) كذا في (م)، وبعدها في باقي النسخ: ترك، والمثبت الصواب بإسقاط ترك، والله أعلم.\nوالأثر في \"جامع البيان\" للطبري ٥/ ٤٢، بلفظ: كل موجبة في القرآن كبيرة.\nوالمراد بالموجبة الذنب الذي أوجب العذاب، ووجب به، وهو رأي الزجاج كما في \"معاني القرآن\" ٢/ ٤٥.\n(٤) ساقطة من (ت)، والأثر بمعناه عند الطبري في \"جامع البيان\" ٥/ ٤٢، وهو مروي عن أبي صالح عن ابن عباس، كما قال ابن الجوزي في \"زاد المسير\" ٢/ ٦٦.\n(٥) النساء: ٢.\n(٦) الإسراء: ٣١.","vol":"10","page":265},{"text":"﴿إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾ و(١)، ﴿إِنَّ كَيْدَكُنَّ عَظِيمٌ﴾ (٢)، ﴿سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ﴾ (٣)، ﴿إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا﴾ (٤).\nمالك بن مِغْول: الكبائر: ذنوب أهل البدع، والسيئات: ذنوب أهل السنة.\nوكيع (٥): كل ذنب أصر العبد عليه فهو كبيرة، وليس من الكبائر ما تاب عنه العبد، واستغفر.\nأحمد بن عاصم الأنطاكي: الكبائر: ذنوب العمد، والسيئات: الخطأ والنسيان والإكراه، وحديث النفس المرفوع عن هذه الأمة (٦).\nسفيان الثوري (٧): الكبائر: ما كان فيه المظالم بينك وبين العباد، والصغائر: ما كان بينك وبين الله؛ لأن الله سبحانه كريم يغفر، واحتج بقول النبي - ﷺ -: \"ينادي يوم القيامة مناد من بطنان العرش: يا أمة أحمد، إن الله يقول أما ما كان لي قبلكم فقد وهبته لكم، فبقيت التبعات فتواهبوها، وادخلوا الجنة برحمتي\" (٨).\n_________\n(١) لقمان: ١٣.\n(٢) يوسف: ٢٨.\n(٣) النور: ١٦.\n(٤) الأحزاب: ٥٣. وذكر هذا الأثر البغوي في \"معالم التنزيل\" ٢/ ٢٠٣.\n(٥) هو ابن الجراح.\nوأثره لم أجده.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٢/ ٣٠٣.\n(٧) ذكر أثره البغوي في \"معالم التنزيل\" ٢/ ٣٠٣.\n(٨) أخرجه البغوي في \"شرح السنة\" ١٥/ ١٩٧، باب آخر من يخرج من النار، من =","vol":"10","page":266},{"text":"المحاسبي: الكبائر: ذنوب المتدينين (١) المستحلين، مثل ذنب إبليس، والصغائر ذنوب المستغفرين، مثل ذنب آدم.\n(وقال السدي): (٢) الكبائر ما نهى الله -﷿- عنه من الذنوب الكبار، والسيئات مقدماتها، وتوابعها: ما يجتمع فيه الصالح والفاسق، مثل النظرة، واللمسة، والقبلة، وأشباهها، قال - ﷺ -: \"العينان تزنيان، واليدان تزنيان، والرجلان تزنيان، ويصدق ذلك الفرج، أو يكذبه\" (٣).\n_________\n= طريق الحسين بن داود البلخي عن يزيد بن هارون عن حميد الطويل عن أنس بن مالك به.\nوهو حديث موضوع، آفته البلخي، فإنه كان وضاعًا، ولم يكن ثقة.\nانظر: \"تاريخ بغداد\" للخطيب ٨/ ٤٤، \"ميزان الاعتدال\" للذهبي ١/ ٥٣٤.\nوقوله بطنان. أي: وسطه.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٥٥ (بطن).\n(١) في (م): المذنبين. وكلام الحارث ذكره البغوي في \"معالم التنزيل\" ٢/ ٣٠٣.\n(٢) من (ت)، وذكر كلامه البغوي في \"معالم التنزيل\" ٢/ ٣٠٣.\n(٣) الحديث، أخرجه أحمد في \"المسند\" ١/ ٤١٢، والبخاري كتاب الاستئذان، باب زنا الجوارح دون الفرج (٦٢٤٣)، ومسلم كتاب القدر، باب قدر على ابن آدم حظه من الزنا وغيره (٢٦٥٧)، عن أبي هريرة بلفظ: \"إن الله كتب على ابن آدم حظه من الزنا، أدرك ذلك لا محالة، فزنا العين النظر، وزنا اللسان النطق، والنفس تمنى وتشتهي، والفرج يصدق ذلك ويكذبه\" أما اللفظ الذي ذكره المصنف، فقد أخرجه البغوي في \"شرح السنة\" ١/ ١٣٨ عن أبي هريرة، بسند صحيح.\nوقال الهيثمي في \"مجمع الزوائد\" ٦/ ٢٥٦: رواه الطبراني، وأبو يعلى، والبزار، وسنده جيد.\nوأخرجه أبو يعلى في \"المسند\" ٩/ ٢٤٦ (٥٣٦٤) من طريق مسروق عن ابن =","vol":"10","page":267},{"text":"وقال قوم: الكبيرة ما قبح في العقل والطبع، مثل القتل، والظلم، والزنا والكذب ونحوها، والصغيرة ما نهى الله -﷿- عنه شرعًا وسمعًا.\nوقيل: كل ذنب تجاوز الله -﷿- عنه يوم القيامة بفضله فهو صغير، وكل ذنب يعذب الله (١) عليه بعدله فهو كبير.\nوقيل: الكبائر الذنوب الباطنة، والسيئات الذنوب الظاهرة.\nوقال بعضهم: الكبائر ما استحقره العباد (٢)، والصغائر ما يستفظعونه، فيخافون مواقعته.\nوقال أنس بن مالك: إنكم تعملون أعمالًا هي أدق في أعينكم من الشعر، كنا نعدها على عهد رسول الله - ﷺ - من الكبائر (٣).\nوقال بعضهم: الكبائر: الشرك وما يؤدي إليه، وما دون الشرك فهو من السيئات، قال الله -﷿-: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ (٤).\n_________\n= مسعود، وسنده حسن. وكذا أحمد في \"مسنده\" ١/ ٤١٢ (٣٩١٢)، والطبراني في \"المعجم الكبير\" ١٠/ ١٥٥ (١٥٣٥٣) وأخرجه أبو يعلى في \"المسند\" (٦٤٢٥)، وأحمد في \"المسند\" ٢/ ٣٤٤ (٨٥٣٩) من طريق أبي رافع عن أبي هريرة.\n(١) من (م).\n(٢) في (م): ما يستحقره العباد، وفي (ت): ما يستعظمون مواقعته، وهذا الكلام ذكره البغوي في \"معالم التنزيل\" ٢/ ٣٠٤.\n(٣) أخرجه البخاري كتاب الرقاق، باب ما يتقى من محقرات الذنوب (٦٤٩٢) ولفظه: كنا نعدها على عهد رسول الله - ﷺ - من الموبقات. واللالكائي في \"شرح أصول الاعتقاد\" ٦/ ١٠٥٠ (١٩٢٨)، والبغوي في \"شرح السنة\" ١٤/ ٣٩٨.\n(٤) النساء: ٤٨.","vol":"10","page":268},{"text":"فصل\nفي تفصيل أقاويل أهل التأويل في عدد الكبائر\nمجموعة من الكتاب والسنة مقرونة (١) بالدليل والحجة\nأحدها: الإشراك بالله، لقوله -﷿-: ﴿إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ﴾ (٢).\nوالثاني: الإياس من روح الله، لقوله تعالى: ﴿وَلَا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ﴾ (٣).\nوالثالث: القنوط من رحمة الله، لقوله -﷿-: ﴿قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ﴾ (٤).\nوالرابع: الأمن من مكر الله، لقوله -﷿-: ﴿أَفَأَمِنُوا مَكْرَ اللَّهِ﴾ (٥).\nوالخامس: عقوق الوالدين، لقوله سبحانه: ﴿وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا\n_________\n= وقد أفاض الحافظ ابن حجر ﵀ في بيان حقيقة الكبيرة في \"فتح الباري\" ١٠/ ٢٢٣ - ٢٢٥، ١٢/ ١٨٨ - ١٩١، وذكر أقوال العلماء، واستحسن منها قول القرطبي في \"المفهم\" ١/ ٢٨٤ وهو أن الكبيرة هي: كل ذنب أطلق عليه بنص كتاب، أو سنة، أو إجماع أنه كبيرة أو عظيم، أو أخبر فيه بشدة العقاب، أو علق عليه الحد، أو شدد النكير عليه فهو كبيرة.\nوانظر: كلام ابن تيمية في المسألة في \"مجموع الفتاوى\" ١١/ ٦٠٥ - ٦٥٧.\n(١) في (ت): معروفة.\n(٢) المائدة: ٧٢.\n(٣) يوسف: ٨٧، وفي (م)، (ت) إلى قوله ﴿الْكَافِرُونَ﴾.\n(٤) الحجر: ٥٦.\n(٥) الأعراف: ٩٩، وفي (م)، (ت) إلى قوله ﴿الْخَاسِرُونَ﴾.","vol":"10","page":269},{"text":"إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا﴾ (١).\nوالسادس: قتل النفس التي حرم الله (إلا بالحق) (٢)، لقوله تعالى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ (٣).\nوالسابع: قذف المحصنة، لقوله تعالى: ﴿إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ﴾ (٤).\nوالثامن (٥): أكل الربا، لقوله تعالى: ﴿الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ﴾ (٦).\nوالتاسع: السحر، لقوله تعالى: ﴿وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ﴾ (٧).\nوالعاشر: الزنا، لقوله تعالى: ﴿وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا﴾ (٨).\n_________\n(١) الإسراء: ٢٣.\n(٢) من (م)، (ت).\n(٣) النساء: ٩٣.\n(٤) النور: ٢٣، وفي (م)، (ت) إلى قوله: ﴿عَظِيمٌ﴾.\n(٥) في (م)، (ت) زيادة كبيرة قبل الثامن، وهي قوله: والثامن: الفرار من الزحف، لقوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا﴾ [الأنفال: ١٥].\nوهذه الكبيرة الثامنة لا توجد في الأصل، فلذلك كان أكل الربا في الأصل هو الثامن، بينما هو في النسختين التاسع، فاختلف التعداد.\n(٦) البقرة: ٢٧٥.\n(٧) البقرة: ١٠٢.\n(٨) الفرقان: ٦٨.","vol":"10","page":270},{"text":"والحادي عشر: اليمين الكاذبة، لقوله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ (١).\nوالثاني عشر: منع الزكاة، لقوله سبحانه: ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ﴾ (٢).\nوالثالث عشر: الغلول، لقوله -﷿-: ﴿وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ﴾ (٣).\nوالرابع عشر: شهادة الزور، لقوله تعالى: ﴿وَاجْتَنِبُوا قَوْلَ الزُّورِ﴾ (٤).\nوالخامس عشر: كتمان الشهادة، لقوله تعالى: ﴿وَلَا تَكْتُمُوا الشَّهَادَةَ وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ﴾ (٥).\nوالسادس عشر، والسابع عشر: شرب الخمر، والميسر، لقوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ﴾ (٦).\nوالثامن عشر: ترك الصلاة متعمدًا، لقوله تعالى: ﴿حَافِظُوا عَلَى الصَّلَوَاتِ﴾ (٧).\n_________\n(١) آل عمران: ٧٧.\n(٢) التوبة: ٣٤ - ٣٥.\n(٣) آل عمران: ١٦١.\n(٤) الحج: ٣٠.\n(٥) البقرة: ٢٨٣.\n(٦) المائدة: ٩٠.\n(٧) البقرة: ٢٣٨.","vol":"10","page":271},{"text":"والتاسع عشر: قطيعة الرحم، لقوله تعالى: ﴿وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ﴾ (١)، وقوله تعالى: ﴿وَتُقَطِّعُوا أَرْحَامَكُمْ (٢٢) أُولَئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ﴾ (٢).\nوالعشرون: الجنف في الوصية، لقوله تعالى: ﴿فَمَنْ خَافَ مِنْ مُوصٍ جَنَفًا أَوْ إِثْمًا﴾ (٣).\nوالحادي والعشرون: أكل مال اليتيم ظلمًا، لقوله تعالى: ﴿إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا﴾ (٤).\nوالثاني والعشرون: التعرب بعد الهجرة، لقوله تعالى: ﴿وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ﴾ (٥).\nوالثالث والعشرون: استحلال الحرام، لقوله تعالى: ﴿لَا تُحِلُّوا شَعَائِرَ اللَّهِ﴾ (٦)، وقوله تعالى: ﴿وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ﴾ (٧).\nوالرابع والعشرون: الارتداد، لقوله تعالى: ﴿إِنَّ الَّذِينَ ارْتَدُّوا عَلَى أَدْبَارِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ﴾ (٨).\n_________\n(١) النساء: ١.\n(٢) محمد: ٢٢ - ٢٣، وفي (م)، (ت): ﴿فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ﴾.\n(٣) البقرة: ١٨٢.\n(٤) في (ت) إلى قوله ﴿نَارًا﴾.\n(٥) آل عمران: ١٤٤، وفي (م)، (ت) إلى قوله ﴿شَيْئًا﴾.\nومعنى التعرب بعد الهجرة. أي: العودة إلى سكنى البادية بعد الهجرة.\n(٦) المائدة: ٢.\n(٧) الحج: ٢٥.\n(٨) محمد: ٢٥.","vol":"10","page":272},{"text":"والخامس والعشرون: نقض العهد، لقوله تعالى: ﴿الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ﴾ (١). فذلك قوله: ﴿إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ﴾.\nوقرأ ابن مسعود: (كبير) على الواحد (٢)، وفيه معنى الجمع، ﴿نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ﴾ من الصلاة إلى الصلاة، ومن الجمعة إلى الجمعة، ومن رمضان إلى رمضان، ومن الحج إلى الحج، كما قال النبي - ﷺ -: \"الصلوات الخمس كفارات لما بينهن ما اجتنبت الكبائر\" (٣).\n﴿وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا﴾ هو الجنة، قرأ إنافع) (٤)، وأهل\n_________\n(١) الرعد: ٢٥.\n(٢) وهي قراءة شاذة، لم يقرأ بها أحد من العشرة، ونسبها ابن عطية في \"المحرر الوجيز\" ٤/ ٣٠ لسعيد بن جبير أيضًا.\nوانظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٨١.\n(٣) أخرجه مسلم كتاب الطهارة، باب الصلوات الخمس والجمعة إلى الجمعة ورمضان إلى رمضان (٢٣٣)، والترمذي أبواب الصلاة، باب في فضل الصلوات الخمس (٢١٤)، وأحمد في \"المسند\" ٢/ ٣٥٩ (٨٧١٥)، وغيرهم، من طريق أبي هريرة ﵁ بلفظ: \"الصلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان مكفرات لما بينهن إذا اجتنبت الكبائر\".\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٩/ ٢٤٩ من طريق أنس بن مالك ﵁، والطبراني في \"المعجم الكبير\" ٣/ ٢٩٨ (٣٤٦٠) عن أبي مالك.\n(٤) في النسخ الخطية: عاصم، وفي هامش (م) صوابه: نافع، وهي ساقطة من (ت). والصواب ما في نسخة (م).\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٥٦)، \"النشر =","vol":"10","page":273},{"text":"المدينة: (مدخلا) بفتح الميم، وهو موضع الدخول، وقرأ الباقون بالضم، على المصدر بمعنى الإدخال.\n[١١٠٢] أخبرنا ابن فنجويه (١) قال: ثنا محمد بن عمر بن إسحاق ابن حبش (٢) الكلواذي (٣)، ثنا عبد الله بن سليمان بن الأشعث (٤)، ثنا أبو الربيع سليمان بن داود (٥)، ثنا ابن وهب (٦)، ثنا عمرو بن الحارث (٧)، أن سعيد بن أبي هلال (٨) حدثه أن نعيم بن المجمر (٩) حدثه أن صهيبًا مولى العتواري (١٠) حدثه أنه سمع أبا هريرة وأبا\n_________\n= في القراءات العشر\" لابن الجزري ٢/ ٢٤٩.\nوفي توجيه القراءتين انظر: \"الحجة\" لابن خالويه (ص ١٢٢)، ولم يصب الطبري في رد قراءة الفتح؛ فهي قراءة متواترة.\nانظر: \"جامع البيان\" للطبري ٥/ ٤٥ - ٤٦.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (ت): الحسن.\n(٣) لم أجده.\n(٤) هو ابن أبي داود السجستاني، ثقة، حافظ.\n(٥) سليمان بن داود بن حماد المهري، أبو الربيع المصري، ثقة.\n(٦) عبد الله بن وهب هو الفهري، ثقة، حافظ، عابد.\n(٧) المصري، ثقة، فقيه، حافظ.\n(٨) الليثي، ثقة، صدوق.\n(٩) نعيم بن عبد الله المجمر، ثقة.\n(١٠) في (م): العيزاري. وهو خطأ.\nوهو صهيب مولى العتواري، روى عن أبي سعيد، وأبي هريرة، وعنه نعيم. قال الذهبي: لا يكاد يعرف.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٣٢١، \"تهذيب الكمال\" للمزي ١٣/ ٢٤٥، =","vol":"10","page":274},{"text":"سعيد يخبران أن رسول الله - ﷺ - جلس على المنبر، ثم قال: \"والذي نفسي بيده\" ثلاث مرات، ثم سكت، فأقبل كل رجل منا يبكي، حزنًا ليمين رسول الله - ﷺ -، ثم قال؟ \"ما من عبد يأتي بالصلوات الخمس، ويصوم رمضان، ويجتنب الكبائر، إلا فتحت له أبواب الجنة يوم القيامة، حتى إنها لتصطفق\"، ثم تلا ﴿إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ﴾ الآية (١).\n\n<span data-type=\"title\" id=toc-892>٣٢ </span>- قوله: ﴿وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ﴾ الآية\nيقال: جاءت وافدة النساء إلى رسول الله - ﷺ -، فقالت: يا رسول الله، أليس الله رب الرجال والنساء، وأنت رسول الله إليهم جميعًا، فما بالنا يذكر الله الرجال ولا يذكرنا؟ نخشى ألا يكون فينا خير، ولا لله\n_________\n= \"تقريب التهذيب\" (ص ٤٥٦)، وفيه: مقبول. وفي \"تحرير التقريب\" ٢/ ١٤٤: مجهول. وهو الصواب، فإنه لم يرو عنه إلا نعيم.\n(١) [١١٠٢] الحكم على الإسناد:\nإسناده ضعيف، آفته صهيب مولى العتواري، فإنه مجهول، وبقية رجاله ثقات، وفي إسناد المصنف ابن حبش لم أجده، وقد صحح إسناده الأستاذ محمود شاكر في تعليقه على \"جامع البيان\" للطبري ٨/ ٢٣٨ (٩١٨٥) حيث أخرجه الطبري من طريق صهيب هذا، وقد وثقه الأستاذ محمود! ! وما أدري على ماذا اعتمد في توثيقه؟\nوأخرجه النسائي في \"المجتبى\" كتاب الزكاة، باب وجوب الزكاة ٥/ ٨، وابن خزيمة في \"صحيحه\" ١/ ١٦٣ (٣١٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٤٣ (١٧٤٨)، والحاكم في \"المستدرك\" ١/ ٣١٦، والبيهقي في \"السنن الكبرى\" ١٠/ ١٨٧، والمزي في \"تهذيب الكمال\" ١٣/ ٢٤٥ من طريق عمرو بن الحارث عن سعيد عن نعيم عن صهيب .. به.","vol":"10","page":275},{"text":"فينا حاجة، فأنزل الله تعالى هذه الآية، وقوله: ﴿إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ﴾ (١) إلى آخرها، وقوله: ﴿أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ مِنْ ذَكَرٍ أَوْ أُنْثَى﴾ (٢) وقوله: ﴿مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ﴾ (٣).\nوقيل: لما جعل الله -﷿- للذكر مثل حظ الأنثيين في الميراث، قالت النساء: نحن أحوج أن يكون لنا سهمان، وللرجال سهم واحد (٤)، لأنا ضعفاء، وهم أقوى (٥)، وأقدر على طلب المعاش منا، فأنزل الله تعالى هذه الآية.\nوقال مجاهد: قالت أم سلمة: يا رسول الله، يغزو الرجال ولا نغزو، وإنما لنا نصف الميراث، فليتنا رجال فنغزو، ونبلغ ما يبلغ الرجال، فنزلت هذه الآية (٦).\n_________\n(١) الأحزاب: ٣٥.\n(٢) آل عمران: ١٩٥.\n(٣) النحل: ٩٧، ولم أجد قائل هذا الأثر، وقد أخرجه الطبري في تفسير قوله: ﴿إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ﴾ خبر أم سلمة بمعنى ما ذكره المصنف هنا.\nوأخرج البيهقي أيضًا في \"السنن الكبرى\" ٦/ ٤٢٢ خبرًا بمعناه، وهو أطول مما ذكره الثعلبي، وفيه التصريح بأن الوافدة اسمها أسماء بنت يزيد بن السكن، وكذلك أخرجه بحشل في \"تاريخ واسط\" ٢/ ٣٥.\nوأخرجه ابن الجوزي في \"العلل\" ٢/ ٦٢٩ (١٥٣٨) من طريق رشدين بن كريب عن أبيه عن ابن عباس، ورشدين منكر الحديث.\n(٤) من (ت).\n(٥) في (م): أقوياء.\nوالأثر لم أجد قائله، وذكره البغوي في \"معالم التنزيل\" ٢/ ٢٥٤.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٥٦، والطبري في \"جامع البيان\" =","vol":"10","page":276},{"text":"وقال قتادة والسدي: لما نزل قوله: ﴿لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ﴾ قال الرجال (١): إنا لنرجو أن نفضل (٢) على النساء بحسناتنا في الآخرة، كما فضلنا عليهن في الميراث، فيكون أجرنا على الضعف من أجر النساء. وقالت النساء: إنا لنرجو أن يكون الوزر علينا نصف ما على الرجال في الآخرة، كما لنا الميراث على النصف من نصيبهم في الدنيا، فأنزل الله -﷿-: ﴿وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ﴾ (٣).\n﴿لِلرِّجَالِ نَصِيبٌ مِمَّا اكْتَسَبُوا﴾ من الثواب (٤) والعقاب، ﴿وَلِلنِّسَاءِ نَصِيبٌ مِمَّا اكْتَسَبْنَ﴾ (٥) كذلك، قاله قتادة، وقال أيضًا: هو أن الرجل يجزى بالحسنة عشرًا (٦)، والمرأة تجزى بها عشرًا.\n_________\n= ٥/ ٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٣٥، وأحمد في \"المسند\" ٦/ ٣٢٢ (٢٦٧٣٦)، والترمذي في أبواب تفسير القرآن، باب ومن سورة النساء (٣٠٢٢)، والحاكم في \"المستدرك\" ٢/ ٣٣٥، وقال: صحيح على شرط الشيخين إن كان مجاهد سمع من أم سلمة، ووافقه الذهبي. ومجاهد ولد سنة (٢١ هـ)، وأم سلمة توفيت سنة (٦٠ هـ)، فإدراك مجاهد لها، واللقاء ممكن.\nوأخرج الأثر الواحدي في \"أسباب النزول\" (ص ١٥٤).\n(١) بعدها في (ت): للنساء.\n(٢) في (ت): يفضلنا الله.\n(٣) أخرجه الطبري في \"جامع البيان\" ٥/ ٤٧ - ٤٨، وذكره الواحدي في \"أسباب النزول\" (ص ١٥٤).\n(٤) في (ت): الميراث.\n(٥) في (ت): وللنساء كذلك نصيب منه.\nوأخرج قول قتادة الطبري في \"جامع البيان\" ٥/ ٤٨.\n(٦) في (ت): عشر أمثالها.","vol":"10","page":277},{"text":"وقال ابن عباس: ﴿لِلرِّجَالِ نَصِيبٌ مِمَّا اكْتَسَبُوا﴾ من الميراث ﴿وَلِلنِّسَاءِ نَصِيبٌ﴾ منه، للذكر مثل حظ الانثيين (١).\nوالاكتساب على هذا القول بمعنى الإصابة والإحراز، فنهى الله سبحانه عن التمني على هذا الوجه؛ لما فيه من دواعي الحسد، قال الضحاك: لا يحل لمسلم أن يتمنى مال أحد، ألم تسمع الذين قالوا: ﴿يَالَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ﴾ إلى أن قال: ﴿وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ﴾ (٢) حين خسف به، وبداره، وأمواله ﴿لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا﴾ (٣).\nوقال الكلبي: لا يتمنى الرجل مال أخيه، ولا امرأته، ولا خادمه، ولا دابته [٢٧٢] ولكن ليقل: اللهم ارزقني مثله، وهو كذلك في التوراة، وذلك قوله في القرآن (٤): ﴿وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا﴾.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٤٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٣٦.\nواختار الطبري القول بالثواب والعقاب في معنى الاكتساب.\nوكذلك ابن عطية في \"المحرر الوجيز\" ٢/ ٤٥، وضعف المروي عن ابن عباس.\nوانظر: \"زاد المسير\" لابن الجوزي ٢/ ٧٠.\n(٢) القصص: ٨٢.\n(٣) لم أجد كلام الضحاك هذا.\n(٤) في (م): وذلك في القرآن، وفي (ت): وكذلك، وقول الكلبي ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٠٥.","vol":"10","page":278},{"text":"قرأ ابن كثير، وخلف، والكسائي: (وسلوا)، وسل بغير همز، ونقل حركة الهمزة إلى السين، الباقون بالهمز (١).\nقال رسول الله - ﷺ -: \"سلوا (٢) الله من فضله، فإنه يحب أن يسأل، وإن من أفضل العبادة انتظار الفرج\" (٣).\n_________\n(١) انظر: \"التيسير\" للداني (ص ٧٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٩.\n(٢) في (م): اسألوا.\n(٣) الحديث أخرجه الترمذي كتاب الدعوات، باب في انتظار الفرج وغير ذلك (٣٥٧١)، والطبراني في \"الدعاء\" (ص ٢٨) (٢٢)، وفي \"المعجم الأوسط\" ٥/ ٢٣٠ (٥١٦٩)، والبيهقي في \"شعب الإيمان\" ٢/ ٤٣ (١١٢٤)، والواحدي في \"الوسيط\" ٢/ ٤٤ من طريق حماد بن واقد قال: سمعت إسرائيل بن يونس، عن أبي إسحاق الهمداني، عن أبي الأحوص، عن ابن مسعود به.\nوهذا إسناد ضعيف، فيه حماد بن واقد، قال ابن معين: ضعيف، وقال البخاري: منكر الحديث.\nانظر: \"تهذيب التهذيب\" لابن حجر ٣/ ٢١، وقال في \"تقريب التهذيب\" (١٥٠٨): ضعيف.\nوأخرجه الطبري في \"جامع البيان\" ٥/ ٤٩ من طريق حكيم بن جبير عن رجل لم يسمه قال: قال رسول الله - ﷺ - .. فذكره.\nوهذا إسناد ضعيف جدًّا، فيه حكيم بن جبير الأسدي، قال فيه أحمد: ضعيف الحديث، مضطرب، وقال أبو حاتم: ضعيف الحديث، منكر الحديث، له رأي غير محمود، وقال الدارقطني: متروك، وكذبه الجوزجاني.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ٥٨٣ وفيه الرجل الذي لم يسم، فلا يمكن أن يتقوى الحديث بهذا الطريق.\nولقوله: \"وإن أفضل العبادة انتظار الفرج\" شاهد من حديث ابن عمر، رواه القضاعي في \"مسند الشهاب\" ١/ ٦٢ (٤٦)، وفي إسناده عمرو بن حميد، =","vol":"10","page":279},{"text":"[١١٠٣] أخبرنا ابن فنجويه (١)، قال: ثنا أبو علي بن حبش المقرئ (٢)، قال: حدثنا علي بن إبراهيم بن الهيثم البلدي (٣)، قال: ثنا الحسن بن عرفة (٤)، قال: ثنا حماد بن خالد الخياط (٥) -وكان من خيار من أدركنا- عن أبي بكر بن أبي (٦) سبرة (٧)، عن أبي\n_________\n= هالك، واتهم بالوضع، وذكر له الذهبي في \"ميزان الاعتدال\" ٣/ ٢٥٦ هذا الحديث مثالًا على كذبه.\nوشاهد من حديث ابن عباس في \"مسند الشهاب\" أيضًا ١/ ٦٣ (٤٧)، وفي إسناده أبو موسى عيسى بن مهران، رافضي، كذاب.\nانظر: \"ميزان الاعتدال\" للذهبي ٣/ ٣٢٤.\nوشاهد من حديث أنس، في \"مسند الشهاب\" أيضًا ٢/ ٢٤٥ (١٢٨٣)، والخطيب في \"تاريخ بغداد\" ٢/ ١٥٥، وفي إسناده سليمان بن سلمة الخبائري، كذاب، قال أبو حاتم: متروك، لا يشتغل به.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢٠٩، وذكر هذا الحديث مثالا على كذبه.\nوقال الذهبي في \"سير أعلام النبلاء\" ٨/ ٥٢٦ بعد أن ذكر هذا الحديث: وهذا باطل، ما رواه مالك، ولا بقية، بل المتهم به سليمان.\nوشاهد من حديث علي بن أبي طالب، عند البيهقي فى \"شعب الإيمان\" ٧/ ٢٠٤ (١٠٠٠٣)، وسنده ضعيف.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ثقة، مأمون.\n(٣) اتهمه الخطيب.\n(٤) الحسن بن عرفة بن يزيد، أبو علي العبدي، صدوق.\n(٥) حماد بن خالد الخياط القرشي، كان ثقة أميًا لا يكتب.\n(٦) ساقطة من (ت).\n(٧) أبو بكر بن عبد الله بن أبي سبرة العامري القرشي، كان يضع الحديث ويكذب.","vol":"10","page":280},{"text":"المليح (١)، عن أبي صالح (٢)، عن أبي هريرة، عن النبي - ﷺ - قال: \"من لم يسأل الله من فضله غضب عليه\" (٣).\n[١١٠٤] وأخبرنا ابن فنجويه (٤)، قال: ثنا موسى بن علي بن عبد الله (٥)، قال: ثنا محمد بن عثمان بن أبي شيبة (٦)، قال: ثنا محمد ابن عبد الله بن نمير (٧)، قال: ثنا قيصر أبو النضر (٨)، قال: ثنا أبو\n_________\n(١) أبو المليح الفارسي الخراط، ثقة.\n(٢) أبو صالح الخوزي، لين الحديث.\n(٣) [١١٠٣] الحكم على الإسناد:\nإسناد المصنف فيه أبو بكر العامري، وضاع، لكن الحديث ثبت عند الترمذي، وابن ماجه من طريقهما، كما سيأتي في التخريج.\nالتخريج:\nأخرجه الترمذي كتاب الدعوات، باب منه (٣٣٧٣)، والبخاري في \"الأدب المفرد\" (٦٥٨)، وابن ماجه كتاب الدعاء، باب فضل الدعاء (٣٨٢٧)، والمزي في \"تهذيب الكمال\" ٣٣/ ٤١٨ عن أبي المليح عن أبي صالح به.\nوللحديث شاهد عند الطبراني في \"الدعاء\" (ص ٢٤) من طريق حماد الكلبي عن المبارك بن أبي حمزة عن الحسن مرفوعًا إلى النبي - ﷺ - فيما يرويه عن ربه قال: \"يا ابن آدم، إنك إن سألتني أعطيتك، وإن لم تسألني أغضب عليك\"، وحماد ضعيف، والمبارك مجهول، والحسن يرسل.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) مختلف فبه، مشاه بعضهم وكذبه آخرون.\n(٧) محمد بن عبد الله بن نمير الهمداني، ثقة حافظ فاضل.\n(٨) هاشم بن القاسم، أبو النضر الليثي، وقيصر لقبه، ثقة، ثبت.","vol":"10","page":281},{"text":"سعيد (١)، قال: ثنا هشام (٢)، عن أبيه (٣)، عن عائشة ﵂ أنها قالت: سلوا ربكم، حتى الشسع، فإنه إن لم ييسره الله -﷿- لم يتيسر (٤).\nوقال سفيان بن عيينة: لم يأمر بالمسألة إلا ليعطي (٥).\n\n<span data-type=\"title\" id=toc-893>٣٣ </span>- ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾\nيعني: ولكل واحد من الرجال والنساء، ﴿جَعَلْنَا مَوَالِيَ﴾ أي عصبة يرثونه (٦)، ﴿مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ﴾ والداه، وأقرباؤه (٧) من ميراثهم له، والوالدان، والأقربون على هذا التأويل هم المورثون.\n_________\n(١) أبو سعيد محمد بن مسلم بن أبي الوضاح القضاعي، صدوق، يهم.\n(٢) هشام بن عروة بن الزبير، ثقة، فقيه، ربما دلس.\n(٣) عروة بن الزبير بن العوام، ثقة.\n(٤) [١١٠٤] الحكم على الإسناد:\nفي إسناد المصنف موسى بن علي لم أجده، ومحمد بن عثمان مخثلف فيه.\nوالحديث ثبت من وجه آخر كما سيأتي في التخريج.\nالتحريج:\nأخرجه أبو يعلى في \"مسنده\" ٤٤/ ٨ (٤٥٦٠) من طريق محمد بن عبيد الله المنادي، ثنا هاشم بن القاسم، عن محمد بن مسلم، عن هشام، عن أبيه، عن عائشة به، وهذا سند صحيح. وأخرجه البيهقي في \"شعب الإيمان\" ٢/ ٤٢ (١١١٩) من طريق سليمان بن أبي مطر، عن إبراهيم بن سعيد، عن أبيه، عن عروة، عن عائشة به.\nوأخرجه ابن أبي عاصم في \"الزهد\" ٢/ ٢٠٣، وجادة عن أبيه.\n(٥) أثر سفيان ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٦٥.\nوهو قول مجاهد، وقتادة، وابن زيد.\n(٦) انظر: \"جامع البيان\" للطبري ٥/ ٥٠ - ٥١.\n(٧) من (ت): وفي باقي النسخ: أقربوه.","vol":"10","page":282},{"text":"وقيل معناه: ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ أي: ورثة من الذين تركهم، ثم (فسر الموالي) (١)، فقال: ﴿الْوَالِدَانِ وَالْأَقْرَبُونَ﴾ أي: هم الوالدان والأقربون، يكون (ما) بمعنى (ش)، والوالدان والأقربون على هذا القول هم الوارثون.\n﴿وَالَّذِينَ عَقَدَتْ﴾ في محل الرفع بالابتداء، والمعاقدة هي المعاهدة بين اثنين (٢)، وقرأ أهل الكوفة: ﴿عَقَدَتْ﴾ خفيفة، بغير ألف (٣)، أراد: عقَدت لهم أيمانكم.\nوقرأت أم سعد بنت سعد بن الربيع: (عقَّدت) بالتشديد (٤)، يعني: وثَّقته، وأكَّدته.\nأيمانَكُم، الإيمان: جمع يمين، من اليد والقسم، وذلك أنهم كانوا يضربون صفقة البيعة بأيمانهم، فيأخذ بعضهم بيد بعض على\n_________\n(١) في (م): فسرهم.\n(٢) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٥٧٦) (عقد).\n(٣) وقرأ أبو جعفر، ونافع، وابن كثير، وأبو عمرو، وابن عامر، ويعقوب: (عاقدت) بالف بعد العين.\n(٤) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٥٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٩.\nوهي قراءة شاذة أخرجها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٨٩٣.\nوانظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٨٣، ونسبها عبد الفتاح القاضي في \"القراءات الشاذة\" (ص ٤١) للحسن.\nوأم سعد صحابية، استشهد أبوها في أحد، وأمها حمل بها.\nذكرها ابن حجر في \"الإصابة\" ١٣/ ٢١٨.","vol":"10","page":283},{"text":"الوفاء، والتمسك بالعهد، ويتحالفون عليه، فلذلك ذكر الإيمان (١).\nقال قتادة، وغيره: أراد بـ ﴿وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ﴾: الحلفاء، وذلك أن الرجل في الجاهلية كان يعاقد الرجل، فيقول: دمي فى مك، وهدمي هدمك، وثأري ثأرك، وحربي حربك، وسلمي سلمك، ترثني وأرثك، وتطلب بي وأطلب بك، وتعقل عني [٢٧٣] وأعقل عنك. فيكون للحليف السدس من (ميراث الحليف) (٢)، وعاقد أبو بكر ﵁ مولى فورثه، فذلك قوله: ﴿فَآتُوهُمْ نَصِيبَهُمْ﴾ أي: فأعطوهم حظهم من الميراث، ثم نسخ ذلك بقوله -﷿-: ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ﴾ (٣).\nوقال إبراهيم ومجاهد: أراد: فآتوهم نصيبهم من النصر والعقل والرفد، ولا ميراث (٤).\n_________\n(١) انظر: \"لسان العرب\" لابن منظور ١٣/ ٤٦٣ (يمن).\n(٢) في (ت): ماله.\n(٣) الأنفال: ٧٥، الأثر أخرجه عبد الرزاق في \"التفسير\" ١/ ١٥٧، والطبري ٥/ ٥٢.\n(٤) أخرج أثر مجاهد أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٢٥) (٤١٢)، والطبري ٥/ ٥٤، وابن أبي حاتم ٣/ ٩٣٨ (٥٢٤٥).\nوهو قول الطبري في \"جامع البيان\" ٥/ ٥٧، حيث بين ﵀ أن الآية إذا اختلف العلماء فيها أمنسوخة هي أم محكمة؟ واختلفوا في حكمها، وكان لنفي النسخ عنها وإثبات أنها محكمة وجه معتبر لم يجز لأحد أن يقضي بأن حكمها منسوخ إلا بحجة يجب التسليم بها من ظاهر القرآن، أو صحيح السنة.\nوهو قول القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٦٥ - ١٦٦، حيث قال: ولا يصح النسخ.","vol":"10","page":284},{"text":"وعلى هذا القول تكون الآية غير منسوخة (١)، لقوله -﷿-: ﴿أَوْفُوا بِالْعُقُودِ﴾ (٢)، ولقول رسول الله - ﷺ -: \"أوفوا للحلفاء بعهودهم التي عقدت أيمانكم\" (٣)، ولقوله -﵇- في خطبته يوم فتح مكة: \"ما كان من حلف في الجاهلية فتمسكوا به، فإنه لم يزده الإسلام إلا شدة، ولا تحدثوا حلفًا في الإسلام\" (٤).\n_________\n= وقد خالف الطبري جمع من العلماء، قالوا بنسخ الآية بآية الأنفال، منهم: ابن عباس والحسن وعكرمة وقتادة والثوري والأوزاعي ومالك وأحمد والشافعي.\n(١) انظر: \"زاد المسير\" لابن الجوزي ٢/ ٧٢، وهو الذي أثبته أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٢٥ - ٢٢٦)، والنحاس في \"معاني القرآن\" ٢/ ٧٦، والواحدي في \"الوسيط\" ٢/ ٤٤، وابن عطية في \"المحرر الوجيز\" ٤/ ٤٦ - ٤٧، واختاره ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٢٥، وعقب على قول الطبري بقوله: وهذا الذي قاله فيه نظر.\nوانظر: \"الإتقان\" للسيوطي ٤/ ١٤٤٥.\n(٢) المائدة: ١.\n(٣) أخرجه الترمذي أبواب السير، باب ما جاء في الحلف (١٥٨٥) من طريق عمرو بن شعيب عن أبيه عن جده، ولفظه: \"أوفوا بحلف الجاهلية، فإنه لا يزيده -يعني الإسلام- إلا شدة، ولا تحدثوا حلفا في الإسلام\"، وإسناد الحديث حسن، قال الترمذي: حديث حسن صحيح. قال: وفي الباب عن عبد الرحمن بن عوف، وأم سلمة، وجبير بن مطعم، وأبي هريرة، وابن عباس، وقيس بن عاصم.\n(٤) أخرجه أحمد في \"المسند\" ٢/ ٢٠٧ (٦٩٣٣)، والترمذي أبواب السير، باب ما جاء في الحلف (١٥٨٥)، والطبري في \"جامع البيان\" ٥/ ٥٦، والبيهقي في \"السنن الكبرى\" ٦/ ٣٣٥، ٨/ ٢٩، وابن الجارود في \"المنتقى\" ٢/ ٢٦٣ (١٠٥٢)، وابن خزيمة في \"صحيحه\" ٤/ ٢٦ (٢٢٨٠) كلهم من طريق عمرو بن شعيب، عن أبيه، عن جده، وهذا سند حسن.\nوأخرجه الطبري في \"جامع البيان\" ٥/ ٥٥ - ٥٦ من طريق أم سلمة، وجبير بن =","vol":"10","page":285},{"text":"وروى عبد الرحمن بن عوف أن رسول الله - ﷺ - قال: \"شهدت حلف المطيبين، وأنا غلام مع عمومتي، فما أحب أن لي حمر النعم وأني أنكثه\" (١).\nوقال ابن عباس وابن زيد: نزلت هذه الآية في الذين آخى بينهم رسول الله - ﷺ - من المهاجرين والأنصار حين قدموا المدينة، فكانوا يتوارثون بتلك المؤاخاة، ثم نسخ الله (٢) ذلك بالفرائض.\n_________\n= مطعم، وأحمد في \"المسند\" ١/ ٣٢٩ (٣٠٤٦) من طريق ابن عباس، وفي ٥/ ٦١ (٢٠٦٣٢) من طريق قيس بن عاصم، وكذلك الطبراني في \"المعجم الكبير\" ١٨/ ٣٣٧.\n(١) أخرجه أحمد في \"المسند\" ١/ ١٩٠ (١٦٥٥)، والبخاري في \"الأدب المفرد\" (٥٦٧)، والحاكم في \"المستدرك ٢١/ ٢٣٩، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٢١١ (٤٣٧٣) وأبو يعلى في \"المسند\" ١٢/ ٥٧ (٨٤٥)، والبيهقي في \"السنن الكبرى\" ٦/ ٣٦٦، والضياء في \"الأحاديث المختارة\" ٣/ ١١٥ (٩١٥)، والبزار في \"البحر الزخار\" ٣/ ٢١٣ (١٠٠٠)، والشاشي في \"مسنده\" ٢/ ٢٧١ (٢٣٨) كلهم من طريق محمد بن جبير بن مطعم، عن أبيه، عن عبد الرحمن بن عوف.\nوهذا إسناد صحيح، صححه الحاكم، وابن حبان، والضياء، والألباني في \"صحيح الأدب المفرد\" (٥٦٧).\n(٢) من (م)، (ت)، وأثر ابن عباس أخرجه البخاري كتاب التفسير، باب قوله ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ﴾ (٤٥٨٠)، والحاكم في \"المستدرك\" ٣/ ٣٥٥، وقال صحيح على شرط الشيخين، ولم يخرجاه ووافقه الذهبي. وهو عجيب منهما! فقد سبق بيان تخريج البخاري له.\nوأخرجه الطبري في \"جامع البيان\" ٥/ ٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٣٧، والبيهقي في \"السنن الكبرى\" ٦/ ٢٦٢.\nوأخرج أثر ابن زيد: الطبري في \"جامع البيان\" ٥/ ٥٣.","vol":"10","page":286},{"text":"وقال سعيد بن المسيب: نزلت في الذين كانوا يتبنون أبناء غيرهم في الجاهلية، ومنهم زيد، مولى رسول الله - ﷺ -، فأمروا في الإسلام أن يوصوا لهم عند الموت بوصية، ورد الميراث إلى ذوي الأرحام، وأبى الله أن يجعل للمدعين ميراثًا ممن أدعاهم وتبناهم، ولكل (١) جعل الله (٢) لهم نصيبًا في الوصية، فذلك قوله -﷿-: ﴿فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا﴾ (٣).\nوقال أبو روق: نزل قوله: ﴿وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ﴾ في أبي بكر الصديق ﵁ وابنه عبد الرحمن، وكان حلف ألا ينفعه (ولا يبره) (٤)، ولا يورثه شيئًا من ماله، فلما أسلم عبد الرحمن أمر أن يؤتى نصيبه من المال.\n* * *\n_________\n(١) في (م): ولكن.\n(٢) ساقطة من (ت).\n(٣) أثر سعيد أخرجه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٢٧) (٤١٦)، والطبري في \"جامع البيان\" ٥/ ٥٤ - ٥٥، والواحدي في \"أسباب النزول\" (ص ١٥٥).\n(٤) من (ت).\nوالأثر أخرجه أبو داود كتاب الفرائض، باب نسخ ميراث العقد بميراث الرحم (٢٩٢٣)، والبيهقي في \"السنن الكبرى\" ٦/ ٢٠٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٣٨ من طريق محمد بن إسحاق، عن داود بن الحصين، عن أم سعد بنت سعد بن الربيع، من قولها، وفي إسناده تدليس ابن إسحاق.\nوقد ضعف ابن كثير في \"تفسير القرآن العظيم\" ٣/ ١٧ أن تكون الآية نزلت في أبي بكر، وابنه، وقال بعد نقله الأثر السابق: وهذا قول غريب، والصحيح الأول.","vol":"10","page":287},{"text":"<span data-type=\"title\" id=toc-894>٣٤ </span>- قوله: ﴿الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ﴾ الآية.\nقال مقاتل: نزلت هذه الآية في سعد بن الربيع (بن عمرو) (١) وكان من النقباء، وفي امرأته حبيبة بنت زيد بن أبي زهير، وهما من الأنصار، وذلك أنها نشزت عليه فلطمها، فانطلق أبوها معها إلى النبي - ﷺ -، فقال: أفرشته كريمتي فلطمها، فقال النبي - ﷺ -: \"لتقتص من زوجها\"، فانصرفت مع أبيها لتقتص منه، فقال النبي - ﷺ -: \"ارجعوا، هذا جبريل أتاني\" فأنزل الله سبحانه هذه الآية، فقال النبي - ﷺ -: \"أردنا أمرًا، وأراد الله (٢) أمرًا، والذي أراد الله خير\"، ورفع القصاص (٣) [٢٧٤].\nوقال الكلبي: نزلت في سعد بن الربيع، وامرأته عميرة (٤) بنت محمد بن مسلمة، وذكر القصة بنحوها.\nأبو روق: نزلت في جميلة بنت عبد الله بن أبي، أو في زوجها\n_________\n(١) ساقط من (م).\n(٢) ساقطة من (م).\n(٣) أخرجه الطبري في \"جامع البيان\" ٥/ ٥٨ عن الحسن، وقتادة، وابن جريج، والسدي، وليس فيها التصريح باسم الرجل والمرأة.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٤٠، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٢٧٠ - ٢٧١ لعبد بن حميد، والفريابي، وابن مردويه.\nوأما رواية مقاتل التي فيها التصريح بالأسماء فقد ذكرها الواحدي في \"أسباب النزول\" (ص ١٥٥) بدون إسناد.\n(٤) من (م)، وفي \"معالم التنزيل\" للبغوي ٢/ ٢٠٧: حبيبة بنت محمد، ولم يذكر الواحدي رواية الكلبي.","vol":"10","page":288},{"text":"ثابت بن قيس بن شماس، وذلك أنها نشزت عليه فلطمها، فأتت النبي - ﷺ - تستعدي، فأنزل الله ﴿الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ﴾ (١). أي: مسلطون على تأديب النساء، ﴿بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ﴾ (٢) فليس بين الرجل وامرأته قصاص فيما (٣) دون النفس، فلو شج الرجل امرأته أو جرحها لم يكن عليه قود، وكان عليه العقل، إلا أن يقتلها فيقتل بها، قاله الزهري (٤)، وجماعة من العلماء.\nوقال بعضهم: ليس بين الزوج والمرأة (٥) قصاص، إلا في النفس والجرح، والقوامون المبالغون في القيام عليهن بتعليمهن، وتأديبهن، وإصلاح أمورهن.\n﴿بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ﴾ قيل: بزيادة العقل، وقيل: بزيادة الدين واليقين، وقيل: بقوة العبادة، وقيل: بالشهادة (٦)، قال الله -﷿-: ﴿فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ﴾ (٧).\n_________\n(١) لم أجد من ذكر هذا في سبب نزول الآية غير القرطبي في \"الجامع لأحكام القرآن\" ١٦٨/ ٥، ولعله نقله من الثعلبي.\n(٢) ساقط من (ت).\n(٣) ساقطة من (ت).\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٥٧، والطبري في \"جامع البيان\" ٥/ ٥٩، والقود القصاص، والعقل الدية.\nواقرأ ما كتبه ابن العربي في \"أحكام القرآن\" ١/ ٤٢٠ - ٤٢١ عن ضرب النساء.\n(٥) في (ت): والزوجة.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٢/ ٢٥٧.\n(٧) البقرة: ٢٨٢.","vol":"10","page":289},{"text":"وقال القرظي: بالتصرف، والتجارات، وقيل: بالجهاد، قال الله تعالى للرجال: ﴿انْفِرُوا خِفَافًا وَثِقَالًا﴾ (١)، وقال للنساء: ﴿وَقَرْنَ فِي بُيُوتِكُنَّ﴾ (٢).\nالربيع: بالجمعة والجماعات.\nالحسن: بالإنفاق عليهن، قال الله -﷿-: ﴿وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ﴾.\nبعضهم: هو أن للرجل أن ينكح أربع نسوة، ولا يحل للمرأة غير (٣) زوج واحد.\nوقيل: هو أن الطلاق للرجال، وليس إليهن منه شيء.\nوقيل: الميراث. وقيل: بالدية. وقيل: بالنبوة (٤)، وقيل: بالخلافة والإمارة (٥).\n[١١٠٥] أخبرنا أبو الحسين القطان (٦) قال: ثنا أبو حامد البزاز (٧)\n_________\n(١) التوبة: ٤١.\n(٢) الأحزاب: ٣٣.\n(٣) في (ت): إلا.\n(٤) ساقطة من (م).\n(٥) قد ذكر ذلك كله ابن الجوزي في \"زاد المسير\" ٢/ ٧٤ بدون عزو، وساقه مساق القول الواحد وكأنه يذهب إلى أن التفضيل حصل بمجموع ذلك، إلا النبوة فلم يذكرها.\n(٦) أبو الحسين أحمد بن محمد بن القطان، من كبراء الشافعية، له مصنفات في الفقه وأصوله.\n(٧) أبو حامد البزاز، لعله محمد بن هارون الحضرمي البغدادي، محدث ثقة.","vol":"10","page":290},{"text":"قال: ثنا محمد بن إسماعيل الأحمسي (١)، قال: ثنا المحاربي (٢)، عن إسماعيل بن عياش الحمصي (٣)، عن بعض أشياخه رفعه قال: قال رسول الله - ﷺ -: \"المرأة مسكينة ما لم يكن لها زوج\" قيل: يا رسول الله، وإن كان لها مال؟ قال: \"وإن كان لها مال ﴿الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ﴾ (٤).\n[١١٠٦] أخبرنا ابن فنجويه (٥)، قال: ثنا عمر بن الخطاب (٦)، قال: ثنا محمد بن إسحاق المسوحي (٧) قال: ثنا الحارث بن عبد الله (٨)، قال: ثنا أبو معشر (٩)، عن سعيد (١٠)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"خير النساء امرأة إن نظرت إليها سرتك،\n_________\n(١) محمد بن إسماعيل بن سمرة الأحمسي، روى عن المحاربي، ثقة.\n(٢) عبد الرحمن بن محمد بن زياد المحاربي، لا بأس به، وكان يدلس.\n(٣) إسماعيل بن عياش العنسي الحمصي، روى عن زيد بن أسلم، والثوري، والأعمش، صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٤) [١١٠٥] الحكم على الإسناد:\nإسناده ضعيف؛ لجهالة أشياخ إسماعيل.\nالتخريج:\nلم أجده.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) لم يتبين لي من هو.\n(٧) قال ابن أبي حاتم: كتبت عنه وهو صدوق.\n(٨) الحارث بن عبد الله الهمداني الخازن، صدوق، وضعفه ابن عدي.\n(٩) أبو معشر نجيح بن عبد الرحمن السندي، ضعيف.\n(١٠) سعيد هو ابن أبي سعيد المقبري، لين الحديث.","vol":"10","page":291},{"text":"وإن أمرتها أطاعتك، وإن غبت عنها حفظتك في مالها ونفسها، ثم تلا - ﷺ -: ﴿الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ﴾ الآية (١)\n﴿فَالصَّالِحَاتُ قَانِتَاتٌ﴾ مطيعات، ﴿حَافِظَاتٌ لِلْغَيْبِ﴾ يعني: لغيب أزواجهن إذا غابوا، وقيل: لسرهم، ﴿بِمَا حَفِظَ اللَّهُ﴾ أي: بحفظ الله لهن.\nوقرأ أبو جعفر (٢) بفتح الهاء، أي: بحفظهن الله في الطاعة، وهذا كقوله - ﷺ -: \"احفظ الله يحفظك\" (٣)، و(ما) على القراءتين ما\n_________\n(١) [١١٠٦] الحكم على الإسناد:\nإسناده ضعيف، آفته أبو معشر، وعمر بن الخطاب لم يتبين لي من هو. لكنه يتقوى بطريق ابن أبي ذئب الصحيحة الآتية في التخريج.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٦٠، وأبو داود الطيالسي في \"مسنده\" ٢/ ٣٠٦ (٢٣٢٥) من طرق عن أبي معشر به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٤١ (٥٢٥٥) من طريق ابن أبي ذئب عن سعيد عن أبي هريرة به، وسنده صحيح.\n(٢) بعدها في (م)، (ت): بما حفظ الله، وبقية العشرة برفع الهاء من لفظ الجلالة.\nوانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٥٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٩.\n(٣) أخرجه أحمد في \"مسنده\" ١/ ٢٩٣ (٢٦٦٩)، وهناد في \"الزهد\" ١/ ٣٠٤ (٥٣٦)، والترمذي في أبواب صفة القيامة والرقائق والورع، باب (٢٥١٦)، والحاكم في \"المستدرك\" ٣/ ٦٢٤، وأبو يعلى في \"المسند\" ٤/ ٤٣٠ (٢٥٥٦)، والطبراني في \"المعجم الكبير\" ١٢/ ٢٣٨، والبيهقي في \"شعب الإيمان\" ١/ ٢١٧ (١٩٥)، كلهم من طريق قيس بن الحجاج عن حنش الصنعاني عن ابن عباس به، وهذا إسناد حسن، كما قال الحافظ ابن رجب في \"نور الاقتباس\" (ص ٣٥)، =","vol":"10","page":292},{"text":"المصدر (١)، كقوله -﷿-: ﴿بِمَا غَفَرَ لِي رَبِّي﴾ (٢) أي: بغفران ربي.\n﴿وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ﴾ عصيانهن، وأصله من الحركة (٣)، ﴿فَعِظُوهُنَّ﴾ فإن نزعن عن ذلك وإلا ﴿وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ﴾ أي: فرقوا بينكم وبينهن في المضاجع.\nوقيل: ولوهن ظهوركم في المضاجع (٤)، فإن نزعن (عن ذلك) (٥) وإلا ﴿وَاضْرِبُوهُنَّ﴾ ضربًا غير مبرح، ولا شائن.\n_________\n= وقال الترمذي: حديث حسن، صحيح.\nوقد ورد من حديث أبي سعيد، عند أبي يعلى في \"المسند\" (١٠٩٩)، واللالكائي في \"شرح أصول الاعتقاد\" ٤/ ٦١٤، ومن حديث سهل بن سعد، عند القاضي التنوخي في \"الفرج بعد الشدة\" ١/ ١١٥، ومن حديث علي بن أبي طالب، عنده كذلك ١/ ١١٢.\n(١) وفيها وجهان آخران:\n- أن تكون موصولة بمعنى الذي.\n- أو تكون نكرة موصوفة.\nوانظر: \"الدر المصون\" ٢/ ٣٥٨.\n(٢) يس: ٢٧.\n(٣) نشز أصل صحيح، يدل على ارتفاع وعلو.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ٤٣٠ (نشز)، فاصل النشوز ليس مطلق الحركة، بل الارتفاع، والعلو، ولم أر من أرجع أصل نشز إلى الحركة فقط.\n(٤) وهو قول لابن عباس، والسدي، والضحاك، ومقاتل.\nانظر: \"جامع البيان\" للطبري ٦٣/ ٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٤٢.\n(٥) ساقطة من (م)، (ت).","vol":"10","page":293},{"text":"[١١٠٧] أخبرنا ابن فنجويه (١)، قال: أخبرنا الفضل الكندي (٢)، قال: ثنا أبو بكر بن أبي داود السجستاني (٣)، قال: ثنا محمد بن إبراهيم الأسباطي (٤)، قال: ثنا علي بن ثابت (٥)، قال: ثنا زيد بن حبان (٦)، عن ابن أبي ليلى (٧)، عن داود بن علي (٨)، عن أبيه (٩)، عن جده (١٠) أن النبي - ﷺ - قال: \"علق السوط حيث يراه أهل البيت\" (١١).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الفضل بن الفضل الكندي، صدوق.\n(٣) الإمام، الحافظ.\n(٤) محمد بن إبراهيم بن سليمان، أبو جعفر الأسباطي، صدوق.\n(٥) علي بن ثابت الجزري، صدوق، ربما أخطأ.\n(٦) زيد بن حبان الرقي، صدوق كثير الخطأ، وتغير بأخرة.\n(٧) محمد بن عبد الرحمن بن أبي ليلى الأنصاري، صدوق سيئ الحفظ جدًا.\n(٨) داود بن علي بن عبد الله بن عباس، روى عن أبيه عن جده، مقبول.\n(٩) علي بن عبد الله بن عباس القرشي الهاشمي، روى عن أبيه، وأبي هريرة، ثقة، قليل الحديث.\n(١٠) عبد الله بن عباس، الصحابي، المشهور.\n(١١) [١١٠٧] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف داود بن علي، وزيد بن حبان، ومحمد بن أبي ليلى، لكن الحديث يتقوى بالمتابعة التي أخرجها الطبراني عن عيسى وعبد الصمد عن علي، فإن إسنادها حسن، كما قال الهيثمي في \"مجمع الزوائد\" ٨/ ١٠٦، وهو كما قال.\nالتخريج:\nأخرجه ابن عدي في \"الكامل\" ٣/ ٩٠، وعبد الرزاق في \"المصنف\" ٩/ ٤٤٧ (١٧٩٦٣)، ومعمر كما في \"المصنفا لعبد الرزاق ١١/ ٣٣١ (٢١٠٢٣)، =","vol":"10","page":294},{"text":"[١١٠٨] وأخبرنا الحسين بن محمد (١)، قال: أخبرنا أحمد بن جعفر بن حمدان (٢)، قال: ثنا إبراهيم بن سهلويه (٣)، قال: ثنا على ابن محمد الطنافسي (٤)، ثنا أبو أسامة (٥)، عن هشام بن عروة (٦)، عن أبيه (٧)، عن أسماء بنت أبي بكر قالت: كنت رابع أربع نسوة (٨) عند الزبير بن العوام، فإذا غضب على إحدانا ضربنا بعود المشجب حتى يكسره علينا (٩).\n_________\n= والطبراني في \"المعجم الكبير\" ١٠/ ٢٨٤ (١٠٦٦٩)، والمزي في \"تهذيب الكمال\" ٨/ ٤٢٣ من طرق عن داود عن أبيه عن جده. وأخرجه الطبراني في \"المعجم الكبير\" ١٠/ ٢٨٤ (١٠٦٧١)، والخطيب في \"تاريخ بغداد\" ١٢/ ٢٠٣ من طريق سلام بن سليمان ثنا عيسى وعبد الصمد ابنا علي بن عبد الله بن عباس عن أبيهما عن أبيه.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) إبراهيم بن سهلويه المعدل، لم أجده.\n(٤) علي بن محمد بن إسحاق الطنافسي، روى عن أبي أسامة، وابن عيينة، ثقة، عابد.\n(٥) في (ت): سلمة.\nوهو حماد بن أسامة بن زيد القرشي، أبو أسامة، ثقة، ثبت في هشام بن عروة.\n(٦) ثقة، فقيه، ربما دلس.\n(٧) ثقة.\n(٨) ساقطة من (ت).\n(٩) [١١٠٨] الحكم على الإسناد:\nإسناده صحيح، إن كان ابن سهلوية ثقة، فإني لم أجده.\nالتخريج:\nلم أجد من ذكره.","vol":"10","page":295},{"text":"﴿فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا﴾ أي: لا تتجنوا عليهن الذنوب. وقال ابن عيينة: لا تكلفوهن الحب (١).\n﴿إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا﴾.\n\n<span data-type=\"title\" id=toc-895>٣٥ </span>- ﴿وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا﴾\nيعني: خلافًا بين الزوجين، ﴿فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا﴾ متوسطين، ﴿إِنْ يُرِيدَا إِصْلَاحًا﴾ يعني: الزوجين، وقيل: الحكمين (٢) ﴿يُوَفِّقِ اللَّهُ بَيْنَهُمَا﴾ بالصلاح، والألفة، ﴿إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا﴾.\n[١١٠٩] أخبرنا ابن فنجويه (٣)، قال: ثنا أبو بكر بن مالك القطيعي (٤)، قال: ثنا بشر بن موسى (٥)، ثنا الحميدي (٦)، ثنا سفيان (٧)، ثنا أيوب (٨) قال: سمعت محمدًا (٩) يقول: سمعت عبيدة\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٧٠.\nوهو قول جمهور المفسرين، كابن عباس، وسعيد بن جبير، ومجاهد، والسدي، والضحاك، وأبي مالك، وأبي صالح، والشعبي، وعطاء، وغيرهم.\n(٢) انظر: \"جامع البيان\" للطبري ٧٦/ ٥ - ٧٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٤٦، \"زاد المسير\" لابن الجوزي ٢/ ٧٧.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) ثقة.\n(٥) الأسدي، ثقة.\n(٦) عبد الله بن الزبير بن عيسى، ثقة، حافظ، فقيه.\n(٧) ابن عيينة: ثقة، فقيه، حافظ، إلا أنه تغير حفظه بآخره، وكان ربما دلس.\n(٨) أيوب بن أبي تميمة: كيسان السختياني: ثقة، ثبت من كبار الفقهاء العباد.\n(٩) محمد هو ابن سيرين، ثقة، ثبت.","vol":"10","page":296},{"text":"السلماني (١) يقول: جاء رجل وامرأة عليًّا - ﵁ - ومع كل واحد منهما فئام من الناس، فقال علي: ما شأن هذين؟ قالوا: وقع بينهما شقاق. قال علي: فابعثوا حكمًا من أهله وحكمًا من أهلها (قال: فبعثوا حكمًا من أهله وحكمًا من أهلها) (٢) فقال على للحكمين: هل تدريان ما عليكما؟ إن (٣) عليكما إن رأيتما أن تجمعا جمعتما، وإن رأيتما أن تفرقا فرقتما. فقالت المرأة: رضيت بكتاب الله، بما على فيه ولي. فقال الرجل: أما فرقة فلا، فقال على: كذبت، والله لا تنقلب حتى تقر بمثل ما أقرت به (٤).\n\n<span data-type=\"title\" id=toc-896>٣٦ </span>- ﴿وَاعْبُدُوا اللَّهَ﴾\nوحدوا الله (٥) وأطيعوه وقالت الحكماء: العبودية ترك الاختيار، وملازمة الذلة والافتقار.\n_________\n(١) أبو عمرو الكوفي، ثبت.\n(٢) ما بين القوسين ساقط من (م).\n(٣) ساقطة من (م).\n(٤) [١١٠٩] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه سعيد في \"سننه\" ٤/ ١٢٤٣ (٦٢٨)، والشافعي في \"الأم\" ٥/ ١٠٣، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٥٨، والطبري في \"جامع البيان\" ٥/ ٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٤٥ (٥٢٨٢)، والبيهقي في \"السنن الكبرى\" ٧/ ٣٥٦ من طرق عن أيوب عن ابن سيرين عن عبيدة .. به.\n(٥) ساقطة من (ت).","vol":"10","page":297},{"text":"وقيل: العبودية أربعة أشياء: الوفاء بالعهود، والحفظ للحدود، والرضا بالموجود، والصبر عن المفقود.\n﴿وَلَا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا﴾ برًّا بهما، وعطفًا عليهما، وقرأ ابن أبي عبلة: (إحسان) بالرفع (١)، أي: واجب الإحسان بهما.\n﴿وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ﴾.\n[١١١٠] أخبرنا ابن فنجويه (٢)، ثنا أحمد بن جعفر بن حمدان (٣)، ثنا يوسف بن عبد الله بن ماهان (٤)، ثنا موسى بن إسماعيل (٥)، ثنا حماد (٦)، عن أبي عمران الجوني (٧)، عن رجل (٨)، عن أبي هريرة أن رجلًا شكى إلى النبي - ﷺ - قسوة قلبه، فقال: \"إن أردت أن يلين قلبك فأطعم المسكين، وامسح برأس اليتيم، وأطعمه\" (٩).\n_________\n(١) وهي قراءة شاذة.\nانظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٨٤، \"البحر المحيط\" لأبي حيان ٣/ ٢٥٤.\n(٢) ثقة، فقيه، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) أبو سلمة البصري، ثقة، ثبت.\n(٦) حماد بن زيد الجهضمي، ثقة، ثبت، فقيه.\n(٧) عبد الملك بن حبيب الأزدي، أبو عمران الجوني، ثقة.\n(٨) في (م): رجال.\n(٩) [١١١٠] الحكم على الإسناد:\nإسناده حسن لغيره بمجموع طرقه الآتية، ومتابعاته.\nوانظر: \"سلسلة الأحاديث الصحيحة\" للألباني (٨٥٤).","vol":"10","page":298},{"text":"﴿وَالْجَارِ ذِي الْقُرْبَى﴾ قراءة العامة بالخفض عطفًا على الكلام الأول، وقرأ ابن أبي عبلة: (والجار) وما يليه نصبًا على الإغراء (١).\n﴿وَالْجَارِ ذِي الْقُرْبَى﴾ ذو القرابة، ﴿وَالْجَارِ الْجُنُبِ﴾ البعيد الذي ليس بينك وبينه قرابة.\nقال الضحاك: هو الغريب من قوم آخرين (٢).\n_________\n= التخريج:\nأخرجه البيهقي في \"السنن الكبرى\" ٤/ ٦٠، وعبد بن حميد في \"المنتخب\" (ص ٤١٧) (١٤٢٦)، وأحمد في \"المسند\" ٢/ ٢٦٣ (٧٥٧٦)، من طرق عن حماد بن سلمة، عن أبي عمران، عن رجل، عن أبي هريرة به، ورجاله ثقات، عدا الرجل الذي لم يسم.\nوأخرجه أحمد في \"المسند\" ٢/ ٢٦٣ (٩٠١٨) من طريق بهز، ثنا حماد، عن أبي عمران، عن أبي هريرة، وأسقط الرجل.\nوله شاهد من حديث، روي من طريق سليمان بن حرب ثنا حماد بن سلمة، عن محمد بن واسع أن أبا الدرداء كتب إلى سلمان، وفيه: أنه سمع أن النبي - ﷺ - قال ... فذكره، أخرجه البيهقي في \"السنن الكبرى\" ٤/ ٦٥ وفي \"شعب الإيمان\" ٧/ ٤٧٢ (١١٠٣٤)، وعبد الرزاق في \"المصنف\" ١١/ ٩٧ (٢٠٠٢٩) عن معمر عن صاحب له أن أبا الدرداء كتب إلى سلمان .. فذكره، ومن طريقه أبو نعيم في \"حلية الأولياء\" ١/ ٢١٤ ورجاله ثقات، إلا أن ابن واسع لم يسمع من أحد من الصحابة، وأخرجه الخرائطي في \"مكارم الأخلاق\" (ص ٧٥) من طريق صدقة بن خالد، ثنا عبد الرحمن بن يزيد عن ابن واسع .. به.\nوأخرجه أيضًا من طريق سيار بن حاتم حدثنا جعفر بن سليمان الضبعي عن أبي عمران مرسلًا (ص ٧٤).\nوهي قراءة شاذة.\n(١) انظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٨٥.\n(٢) أخرجه الطبري ٥/ ٨٠، بدون قوله: هو الغريب.","vol":"10","page":299},{"text":"وقرأ الأَعمش والمفضل: (والجار الجنب) بفتح الجيم، وسكون النُّون (١) وهما لغتان، يقال: رجل جَنْب، وجَنَبٌ، وجَنُب، وجانَب، وأجنب، وأجنبي إذا لم يكن قريبًا، وجمعها: أجانب (٢).\nوقال الأَعشى:\nأتيت حريثا زائرا عن جنابة ... فكان حريث في عطائي جامدا\nأي: عن غربة من غير قربة.\nومنه يقال: اجتنب فلان فلانًا، إذا بعد منه، ومنه قيل للجنب جنب، لاعتزاله الصلاة، وبعده من المسجد حتَّى يغتسل.\nوقال نوف: ﴿وَالْجَارِ الْجُنُبِ﴾ هو الكافر (٣).\n﴿وَالصَّاحِبِ بِالْجَنْبِ﴾ يعني: الرفيق في السفر، قاله ابن عباس،\n_________\n(١) هي قراءة شاذة، انظر: \"إعراب القراءات الشواذ\" ١/ ٣٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ١٨٣.\n(٢) انظر: \"لسان العرب\" لابن منظور ١/ ٢٧٥ (جنب).\n(٣) أخرجه الطبري في \"جامع البيان\" ٥/ ٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٤٩، كلاهما بلفظ اليهودي والنصراني.\nونوف هو ابن فضالة البكالي، الحميري، أبو يزيد، الشامي، وهو ابن امرأة كعب الْأَحبار، وثقه ابن حبان، والجوني، تُوفِّي قبل (١٠٠ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٣١٤، \"تهذيب التهذيب\" لابن حجر ١٠/ ٤٣٦، وقال في \"تقريب التهذيب\" (٧٢١٣): شامي مستور، وإنما كذب ابن عباس ما رواه عن أهل الكتاب.","vol":"10","page":300},{"text":"ومجاهد وابن جبير، وعكرمة، وقتادة (١).\n[١١١١] أخبرنا ابن فنجويه (٢)، ثنا أبو حذيفة أَحْمد بن محمَّد بن علي (٣)، ثنا أبو (٤) عروبة الحراني (٥)، ثنا أَحْمد بن بكار (٦) وخزيمة بن مسرة (٧) قالا ثنا عثمان بن عبد الرَّحْمَن (٨)، عن أَبان بن المحبر (٩)، عن سعيد بن معروف بن رافع بن خديج (١٠)، عن أَبيه (١١)، عن جده (١٢) قال: قال رسول الله - ﷺ -: \"التمسوا الجار قبل الدار، والرفيق قبل\n_________\n(١) أخرج أقوالهم الطبري في \"جامع البيان\" ٥/ ٨٠ - ٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٤٩، وأخرج أثر سعيد عبد الرَّزّاق في \"تفسير القرآن\" ١/ ١٦٠.\n(٢) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) في (ت): ابن.\n(٥) أبو عروبة الحسين بن محمَّد بن مودود السلمي الحراني، حافظ إمام، صاحب تصانيف.\n(٦) أَحْمد بن بكار بن أبي ميمونة الحراني، صدوق، كان له حفظ.\n(٧) في (ت): ميسرة. ولم أجده.\n(٨) عثمان بن عبد الرَّحْمَن الطرائفي الحراني، روى عن أيمن نابل، صدوق، أكثر الرواية عن الضعفاء والمجاهيل فضعف بسبب ذلك حتَّى نسبه ابن نمير إلى الكذب، وقد وثقه ابن معين.\n(٩) أَبان بن المحبر، متروك.\n(١٠) سعيد بن معروف بن رافع بن خديج، روى عن أَبيه، قال الأَزدِيّ: لا تقوم به حجة.\n(١١) معروف بن رافع، لم أجده.\n(١٢) رافع بن خديج بن رافع الأَنْصَارِيّ، صحابي جليل، شهد أحدًا وما بعدها.","vol":"10","page":301},{"text":"الطريق\" (١).\nوقال بعضهم: ﴿وَالصَّاحِبِ بِالْجَنْبِ﴾ هو الجار الملاصق داره بدارك، فهو إلى جنبك.\nوقال علي، وعبد الله، وابن أبي ليلى، والنخعي: هو المرأة تكون معه إلى جنبه (٢).\nابن جريج، وابن زيد: هو الذي يلزمك ويصحبك رجاء خيرك ونفعك (٣).\nوقال ابن عباس: إنِّي لأستحيي أن يطأ الرَّجل بساطي ثلاث مرات لا يُرى عليه أثر من بِرِّي (٤).\n_________\n(١) [١١١١] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ أَبان متروك، وفي الإسناد من لم أجدهم.\nالتخريج:\nأخرجه القضاعي في \"مسند الشهاب\" ١/ ٤١٢ (٧٠٩)، والطبراني في \"المعجم الكبير\" ٤/ ٢٦٨ (٤٣٧٩) من طريق أَبان عن سعيد بن معروف عن أَبيه عن رافع بن خديج به.\n(٢) أخرج أقوالهم الطبري في \"جامع البيان\" ٥/ ٨١ - ٨٢، ورواه عن ابن عباس أَيضًا ٥/ ٨١، وأخرجه عنهم ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٤٩.\n(٣) انظر: \"جامع البيان\" للطبري ٥/ ٨٢.\nقال الزمخشري في \"الكشاف\" ١/ ٥٢٦ والصاحب بالجنب هو الذي صحبك، بأن حصل بجانبك، إما رفيقًا في سفر، وإما جارًا ملاصقًا، وإما شريكًا في تعلم علم، أو حرفة، وإما قاعدًا إلى جنبك في مجلس، أو مسجد، أو غير ذلك من أدنى صحبة الْتأمَتْ بينك وبينه، فعليك أن تراعي ذلك الحق، ولا تنساه، وتجعله ذريعة إلى الإحسان.\n(٤) لم أجده.","vol":"10","page":302},{"text":"وقال المهلب لبنيه: إذا غدا عليكم الرَّجل وراح فكفى به مسألة، وتذكرة بنفسه (١).\nوقد قال النَّبِيّ - ﷺ -: \"إن خير الأصحاب عند الله ﷿ خيرهم لصاحبه، وخير الجيران عند الله خيرهم لجاره\" (٢).\n[١١١٢] وأخبرنا ابن فنجويه (٣)، ثنا أبو حذيفة أَحْمد بن محمَّد بن علي (٤)، ثنا زكريا بن يحيى بن يعقوب المقدسيّ (٥)، ثنا عبد الله بن\n_________\n(١) لم أجده. والمهلب -بضم الميم وتشديد اللام مع فتحها - هو ابن أبي صفرة، الأَزدِيّ العتكي، تُوفِّي سنة (٨٢ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد\" ٧/ ٩٣، \"وفيات الأعيان\" لابن خلكان ٥/ ٣٥٠.\n(٢) أخرجه أَحْمد في \"المسند\" ٢/ ١٦٧ (٦٥٦٦)، والبخاري في \"الأدب المفرد\" (١١٥)، وابن المبارك في \"الجهاد\" ١/ ١٦٣ (٢١٦١)، والدارمي في \"السنن\" ٣/ ١٥٨٣ (٢٤٨١)، وابن أبي الدنيا في \"مكارم الأخلاق\" (ص ٩٢) (٢٨١)، والتِّرمذيّ في كتاب البر والصلة، باب ما جاء في حق الجوار (١٩٤٤)، والحاكم في \"المستدرك\" ١/ ٦١٠، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٢٧٦ (٥١٨)، وابن خزيمة في \"صحيحه\" ٤/ ١٤٠ (٢٥٣٩)، والبيهقي في \"شعب الإيمان\" ٧/ ٧٧ (٩٥٤١)، والخطيب في \"تاريخ بغداد\" ١٢/ ٢٧، وفي \"الجامع\" له ٢/ ٢٤١ (١٧٢٧)، كلهم من طريق شرحبيل بن شريك، عن أبي عبد الرَّحْمَن الحبلي، عن عبد الله بن عمرو به.\nقال الترمذي: حديث حسن غريب، وقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي، وصححه الألباني في \"صحيح الأدب المفرد\" (ص ٦٨)، و\"صحيح التِّرْمِذِيّ\" ٢/ ١٨٤.\n(٣) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) لم أجده.","vol":"10","page":303},{"text":"هانئ (١)، حَدَّثَنَا ضمرة بن ربيعة (٢)، ثنا عثمان بن عطاء (٣)، عن أَبيه، عن أبي هريرة قال: قال رسول الله -ﷺ-: \"ليس بمؤمن من لا يأمن جاره بوائقه، فأيما رجل أغلق بابه دون جاره مخافة على أهله وماله فليس جاره ذلك بمؤمن\"، قالوا: يَا رسول الله، وما حق الجار؟ قال: \"إن دعاك أجبته، وإن أصابته فاقة عدت عليه، وإن استقرضك أقرضته، وإن أصابه خير هنئته، وإن مرض عدته، وإن أصابته مصيبة عزيته، وإن تُوفِّي شهدت جنازته، ولا تستعلي عليه بالبنيان لتحجب عنه الريح، إلَّا بإذنه، ولا تؤذيه بقتار قدرك، إلَّا أن تغرف له منها، وإن ابتعت فاكهة فأهد له منها، فإن لم تفعل فأدخلها سرًا، ولا يخرج ولدك منها بشيء فيغيظ به ولده\"، ثم قال: \"الجيران ثلاثة: فمنهم من له ثلاثة حقوق، ومنهم من له حقان، ومنهم من له حق واحد، فأما صاحب الثلاثة حقوق فالمسلم الجار ذو الرَّحم، له حق الإِسلام، وحق الجوار، وحق الرَّحم، وأما صاحب الحقين فالمسلم الجار، له حق الإِسلام، وحق الجوار، وأما صاحب الحق الواحد فالمشرك الجار، له حق الجوار، وإن كان مشركًا\" (٤).\n_________\n(١) عبد الله بن هانئ بن عبد الرَّحْمَن، روى عن أَبيه، وضمرة، متهم بالكذب.\n(٢) ضمرة بن ربيعة، صدوق، يهم قليلًا.\n(٣) عثمان بن عطاء بن أبي مسلم الخُرَاسَانِيّ، روى عن أَبيه وغيره وعنه ضمرة، ضعيف، لا يحتج به.\nوأبوه عطاء الخُرَاسَانِيّ، هو ضعيف يدلس ويرسل كثيرًا.\n(٤) [١١١٢] الحكم على الإسناد: =","vol":"10","page":304},{"text":"[١١١٣] وأخبرنا الحسين بن محمَّد بن عبد الله (١)، ثنا عبد الله بن يوسف بن أَحْمد بن مالك (٢)، ثنا أَحْمد بن سعيد بن عليّ (٣)، ثنا إبراهيم بن أَحْمد بن النُّعمان (٤)، ثنا الحكم بن يزيد (٥)، ثنا أبو هشام العطار (٦)، عن أنس قال: قال رسول الله - ﷺ -: \"من آذى جاره فقد آذاني، ومن آذاني فقد آذى الله ﷿، ومن حارب جاره فقد\n_________\n= إسناده واه جدًّا، آفته عبد الله بن هانئ، وعثمان بن عطاء، وأبوه، وله طريق ضعيف لضعف أبي بكر الهذلي، ولبعضه شاهد صحيح.\nالتخريج:\nالحديث أخرجه البيهقي في \"شعب الإيمان\" ٨٣/ ٧ (٩٥٦٠)، وابن عدي في \"الكامل\" ٥/ ١٨١٨ من طريق عثمان بن عطاء، عن أَبيه، عن عمرو بن شعيب، عن أَبيه، عن جده، بمثل سياق المصنف، وقال البيهقي: سويد وعثمان وأبوه ضعفاء.\nوأخرجه الطَّبْرَانِيّ في \"المعجم\"الكبير\" ١٩/ ٤١٩ (١٠١٤)، والبيهقي في \"شعب الإيمان\" ٧/ ٨٤ (٩٥٦١) من طريق إسماعيل بن عياش، عن أبي بكر الهذلي، عن بهز بن حكيم، عن أَبيه، عن جده، وأبو بكر متروك الحديث.\nولقوله (: \"ليس بمؤمن من لا يأمن جاره بوائقه\" شاهد صحيح، أخرجه البُخَارِيّ بعد كتاب الأدب، باب إثم من لا يأمن جاره بوائقه (٦٠١٦)، ومسلم كتاب الإيمان\" باب بيان تحريم إيذاء الجار (٤٦)، وأَحمد في \"المسند\" ٢/ ٢٨٨ (٧٨٧٨) من حديث أبي هريرة بلفظ: \"والله لا يؤمن\".\n(١) ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) إبراهيم بن أَحْمد بن النُّعمان الأَزدِيّ، لم يذكر بجرح أو تعديل.\n(٥) الحكم بن يزيد الأبلي، لم يذكر بجرح أو تعديل.\n(٦) لم أجده.","vol":"10","page":305},{"text":"حاربني، ومن حاربني فقد حارب الله ﷿\" (١).\n[١١١٤] أخبرنا ابن فنجويه (٢) قال: ثنا عمر بن الخطاب (٣)، ثنا عبد الله بن الفضل (٤)، ثنا مُحَمَّد بن عليّ بن شَقِيق (٥) قال: سمعت أبي (٦) قال: أخبرني الحسين (٧) بن واقد (٨)، عن أبي غالب (٩) عن أبي أُمامة (١٠) أن رسول الله - ﷺ - دفع إلى أبي ذر غلامًا، فقال: \"يَا أَبا ذر، أطعمه مما تأكل، واكسه (١١) مما تلبس\"، قال: ولم يكن له\n_________\n(١) [١١١٣] الحكم على الإسناد:\nإسناده ضعيف، فيه من لم أجده، والحكم بن يزيد وإبراهيم بن أَحْمد، لم يذكرا بجرح أو تعديل.\nالتخريج:\nذكره المنذري في \"الترغيب والترهيب\" ٣/ ٣٣٠، وعزاه لأبي الشيخ في \"التوبيخ\".\nوانظر: \"مسند الفردوس\" للديلمي (٥٩٢٤)، \"كنز العمال\" للمتقي الهندي ٩/ ٥٧، \"كشف الخفاء\" للعجلوني ٢/ ٣٠٤.\n(٢) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) لم يتبين لي من هو.\n(٤) لم أجده.\n(٥) محمَّد بن عليّ بن الحسن بن شَقِيق العبدي، ولاء، ثِقَة صاحب حديث.\n(٦) علي بن الحسن بن شَقِيق العبدي ولاء، ثِقَة حافظ.\n(٧) في (م): الحسن.\n(٨) الحسين بن واقد المروزي، روى عن ثابت البناني، ثِقَة، له أوهام.\n(٩) أبو غالب البَصْرِيّ، مختلف في اسمه، صاحب أبي أُمامة، صدوق، يخطئ.\n(١٠) صحابي، جليل.\n(١١) في (م): وألبسه.","vol":"10","page":306},{"text":"غير ثوب واحد (١)، فجعله نصفين، فراح إلى نبي الله - ﷺ -، فقال: \"ما شأن ثوبك هذا؟ \" فقال: إن الفتى الذي دفعته إليَّ أمرتني أن أطعمه مما آكل، وأكسوه مما ألبس، وإنه لم يكن معي إلَّا هذا الثوب، فناصفته، فقال رسول الله - ﷺ -: \"أحسن إليه\"، قال: فأعتقه، فسأله رسول الله - ﷺ -: ما فعل فتاك؟ قال: ليس لي فتى، قد أعتقته، قال: \"آجرك الله يَا أَبا ذر\" (٢).\n[١١١٥] وأخبرنا ابن فنجويه (٣)، ثنا علي بن أَحْمد بن\n_________\n(١) من (م)، (ت).\n(٢) [١١١٤] الحكم على الإسناد:\nإسناده ضعيف، فيه من لم أجده، وأبو غالب صدوق، يخطئ، وطريق حذيفة الآتي في التخريج لا يقويه، وله أصل في الصحيح لا يقويه.\nالتخريج:\nأخرجه الطَّبْرَانِيّ في \"المعجم الكبير\" ٧/ ٢٨٧ (٨١٠٤) من طريق الحسين بن واقد عن أبي غالب عن أبي أُمامة به.\nوله شاهد عنده في \"المعجم الأوسط\" ٥/ ١٦١ (٤٩٤٥) من طريق سعيد بن محمَّد الوراق نا سلام بن صالح حَدَّثني سالم بن ربيعة عن حذيفة بن اليمان أنَّه ابتاع عبدًا، فأمره النَّبِيّ - ﷺ - بمثل ما أمر به أَبا ذر، قال الطَّبْرَانِيّ: لا يروي هذا الحديث عن حذيفة إلَّا بهذا الإسناد، وتفرد به سعيد بن محمَّد الوراق، وهو متروك.\nوأصل الحديث في \"الصحيح\" من حديث أبي ذر، عند البُخَارِيّ في كتاب الإيمان\" باب المعاصي من أمر الجاهلية ولا يكفر صاحبها بارتكابها إلَّا بالشرك (٣٠)، ومسلم كتاب الإيمان، باب إطعام المملوك مما يأكل، وإلباسه مما يلبس، ولا يكلفه ما يغلبه (١٦٦١).\n(٣) ثِقَة، صدوق، كثير الرواية للمناكير.","vol":"10","page":307},{"text":"نصرويه (١)، ثنا أبو بكر محمَّد بن أَحْمد (٢) بن محمَّد بن خالد القاضي البوراني (٣)، حَدَّثني عبيد (٤) الله بن يوسف الجبيري (٥)، ثنا أرطأة بن الأشعث (٦)، عن الأَعمش (٧)، عن شَقِيق (٨)، عن أبي هريرة قال قال رسول الله - ﷺ -: \"الغنم بركة، والإبل عز لأهلها، والخيل معقود في نواصيها الخير إلى يوم القيامة، والعبد أخوك، فإن عجز فأعنه\" (٩).\n_________\n(١) لم أجده.\n(٢) في (ت): خالد.\n(٣) لم أجده.\n(٤) في (ت): عبد. وهو خطأ.\n(٥) عبيد الله بن يوسف الجبيري، بالجيم، أبو حفص البَصْرِيّ، صدوق.\n(٦) أرطأة بن الأشعث، روى عن الأَعمش، هالك.\n(٧) ثِقَة، حافظ، لكنه يدلس.\n(٨) في (م): سفيان. وهو خطأ.\nوهو: شَقِيق بن سلمة، أبو وائل، ثِقَة.\n(٩) [١١١٥] الحكم على الإسناد:\nفي إسناد المصنف أرطأة. هالك، والحديث صح بشواهده.\nالتخريج:\nأخرجه الحارث بن أبي أسامة كما في \"بغية الباحث\" ١/ ٤٨٧ (٤٢١) من طريق أرطأة بن الأشعث، عن الأَعمش به.\nوله شاهد عند أبي يعلى في \"المسند\" ٣/ ٢٦٠ (١٧٠٩) من طريق الأَعمش عن عبد الله بن عبد الله الرَّازيّ عن ابن أبي ليلى، عن البراء، ولفظه: \"الغنم بركة\".\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٦٧: رواه أبو يعلى، ورجاله رجال الصحيح.\nوشاهد آخر عند البُخَارِيّ في \"الأدب المفرد\" (٥٧٣) من طريق إسماعيل الأزرق، عن أبي عمر، عن ابن الحنفية، عن علي بلفظ: \"الشاة في البيت بركة\".","vol":"10","page":308},{"text":"[١١١٦] وأخبرنا ابن فنجويه (١)، ثنا محمَّد (٢) بن الحسن بن بشر (٣)، ثنا أبو بكر محمَّد بن أَحْمد بن عبد الرَّحْمَن (٤)، ثنا أَحْمد ابن بديل (٥)، أنبأ محمَّد بن فضيل (٦)، ثنا مغيرة (٧)، عن أم (٨)\n_________\n= وشاهد آخر عند الحارث في \"مسنده\"، \"زوائد الهيثمي\" ١/ ٤٨٧ (٤٢١) من طريق عبد الله بن عون عن نافع عن ابن عمر بلفظ: \"الغنم بركة، والإبل عز لأهلها\".\nوأما قوله: \"والخيل معقود في نواصيها الخير\" فقد أخرجه البُخَارِيّ كتاب الجهاد والسير، باب الخيل معقود في نواصيها الخير إلى يوم القيامة (٢٨٤٩)، عن ابن عمر، وفي (٢٨٥٠) عن عروة البارقيِ، ومسلم كتاب الإمارة، باب الخيل في نواصيها الخير إلى يوم القيامة (١٨٧١)، عن ابن عمر، و(١٨٧٣) عن عروة البارقي.\nوقوله: \"والعبد أخوك\" هي بمعناها عند البُخَارِيّ كتاب الإيمان، باب المعاصي من أمر الجاهلية، ولا يكفر صاحبها بارتكابها إلَّا بالشرك (٣٠)، ومسلم كتاب الأيمان، باب إطعام المملوك مما يأكل وإلباسه مما يلبس ولا يكلفه مما يغلبه (١٦٦١)، عن أبي ذر، وعند ابن حبان (٤٣١٣) عن أبي هريرة.\n(١) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) في (ت): أبو محمَّد.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) محمَّد بن أَحْمد بن عبد الرَّحْمَن، أبو بكر الحراني، لم أجده.\n(٥) في (م)، (ت): أبي بديل.\nوهو أَحْمد بن بديل بن قريش اليامي، روى عن محمَّد بن فضيل، وابن نمير، صدوق له أوهام.\n(٦) محمَّد بن فضيل بن غزوان الضَّبِّيّ ولاء، صدوق، عارف، رُمي بالتشيع.\n(٧) مغيرة، هو ابن مقسم الضَّبِّيّ، ثِقَة، متقن، إلَّا أنَّه يدلس.\n(٨) في (م): أبي، وهو خطأ.","vol":"10","page":309},{"text":"موسى (١)، عن علي (٢) قال: كان آخر كلام رسول الله -ﷺ-: \"الصلاة (٣)، اتقوا الله فيما ملكت أيمانك\" (٤).\n﴿إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُورًا﴾.\n_________\n(١) أم موسى، سرية علي بن أبي طالب، اسمها حبيبة، مقبولة.\n(٢) الصحابي، الجليل.\n(٣) ساقطة من (م).\n(٤) [١١١٦] الحكم على الإسناد:\nإسناد المصنف ضعيف، فيه أبو بكر الحراني، لم أجده، وشيخ شيخ المصنف لم يذكر بجرح أو تعديل، أَحْمد بن بديل، وأم موسى، يعتبر بهما، وبانضمام طريق أنس الآتي إليه يقوى الحديث ويصير حسنًا لغيره.\nالتخريج:\nأخرجه المحاملي في \"الأمالي\" (ص ٧٠) (١٤٠) من طريق محمَّد بن فضيل عن مغيرة عن أم موسى عن علي، ومن طريقه أبو داود كتاب الأدب، باب في حق المملوك (٥١٥٦)، والبيهقي ٨/ ١١، وأَحمد ١/ ٧٨ (٥٨٥)، وأبو يعلى ١/ ٤٤٧ (٥٩٦)، والضياء في \"الأحاديث المختارة\" ٢/ ٤٢٠ (٨٠٦)، والبيهقي في \"شعب الإيمان\" ٦/ ٣٧٠ (٨٥٥٥)، وله شاهد عند ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٥٧١ (٦٦٠٥) من طريق قتيبة بن سعيد عن جرير، عن سليمان التَّيْميّ، عن قتادة، عن أنس قال: كان آخر وصية رسول الله -ﷺ-، وهو يغرغر بها صدره، وما كان يفيض بها لسانه: \"الصلاة، الصلاة، اتقوا الله فيما ملكت أيمانكم\"، وسنده صحيح.\nعلى أنَّه بدل من ﴿مِّنْ﴾ وجمع حملًا على المعنى، وكذلك الوجه الثاني الذي ذكره، وفيها خمسة أوجه أخرى، ذكرها السمين الحلبي في \"الدر المصون\" ٣/ ٦٧٦ - ٦٧٧.","vol":"10","page":310},{"text":"<span data-type=\"title\" id=toc-897>٣٧ </span>- ﴿الَّذِينَ﴾\nفي محل النصب ردًا على ﴿مِّن﴾ (١)، وقيل: على المختال الفخور.\n﴿يَبْخَلُونَ﴾ والبخل في كلام العرب: منع الرَّجل سائله ما لديه من (٢) فضل عنه.\nوفي الشرع: منع الواجب.\nوفيه أربع لغات (٣):\n(البَخَل) بفتح الباء، والخاء، وهي قراءة أنس بن مالك، وعبيد بن عمير ويحيى بن يعمر، ومجاهد، وحمزة، والكسائي، وخلف (٤)، والمفضل، ولغة الْأَنصار.\n(والبَخْل): بفتح الباء وسكون الخاء، وهي قراءة قتادة، وعبد الله ابن سراقة (٥)،\n_________\n(١) في (م): من ما فضل، وفي (ت): ما فضل. وتعريف البخل هنا نقله المصنف من الطبري.\n(٢) انظر: \"جامع البيان\" للطبري ٨/ ٣٥١. وقد علق محمود شاكر ﵀ على هذا المعنى بقوله: وتفسير البخل هذا قلما تصيبه في كتب اللغة.\nوانظر: \"أحكام القرآن\" لابن العربي ١/ ٣٠٣، فقد ذكر معنى البخل شرعًا.\n(٣) انظر: \"لسان العرب، لابن منظور ١١/ ٤٧ (بخل)، وذكر هذه اللغات السمين الحلبي في \"الدر المصون\" ٣/ ٦٧٧.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٢٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٩.\n(٥) عبد الله بن سراقة الأَزدِيّ، بصري، تابعي، وثقه العجلي، وابن حبان، مات بعد المائة.","vol":"10","page":311},{"text":"وأيوب السختياني (١).\n(والبُخُل): بضم الباء والخاء، وهي قراءة عيسى بن عمر (٢).\n(والبُخْل) بضم الباء وجزم الخاء، وهي قراءة الباقين (٣)، واختيار أبي عبيد، وأبي حاتم؛ لأنها اللغة العالية، وفي الحديد مثله (٤)، وكلها لغات معروفة، ونظيره في الكلام: أرض جَرَز، وجَرْز، وجُرُز، وجُرْز.\nواختلف العلماء في نزول الآية، ومعناها: فقال أكثرهم: نزلت في اليهود، كتموا صفة محمَّد - ﷺ -، ولم يبينوها للنَّاس، وهم يجدونها مكتوبة عندهم في كتبهم (٥).\n_________\n= انظر: \"التاريخ الكبير\" للبخاري ٥/ ٩٧، \"تاريخ الثِّقات\" للعجلي (ص ٢٥٧)، \"تهذيب التهذيب\" لابن حجر ٥/ ٢٠٣ - ٢٠٤.\n(١) ساقطة في (م).\nوالسختياني بفتح السين المشددة، وسكون الخاء، وكسر التاء: نسبة إلى بيع الجلود الضأنية ودبغها. انظر: \"الأنساب\" للسمعاني ٢/ ٢٣٢.\nوهذه القراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٣).\n(٢) في (م): عمير. وهو خطأ، وهي شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٣).\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٢٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٩.\n(٤) في قوله تعالى: ﴿الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ﴾ [٢٤].\nوهو مروي عن ابن عباس، ومجاهد، وقتادة، وحضرمي.\n(٥) انظر: أقوالهم في: \"جامع البيان\" للطبري ٥/ ٨٥ - ٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥١.","vol":"10","page":312},{"text":"[١١١٧] أخبرنا محمَّد بن عبد الله بن زكريا (١)، قال: أخبرني الحسن بن الحسين (٢) بن منصور (٣)، قال: حَدَّثني أبو سعيد محمَّد بن شاذان (٤)، ثنا قتيبة بن سعيد (٥)، ثنا يحيى بن يمان (٦) عن الأشعث (٧)، عن جعفر (٨)، عن سعيد بن جبير (٩): ﴿الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ﴾ قال: هذا في العلم ليس في الدنيا منه شيء (١٠).\n_________\n(١) ثِقَة.\n(٢) في (م): الحسين، وفي (ت): الحسن بن محمَّد.\n(٣) الشيخ الفهم، المتقين، المقدم.\n(٤) لم أجده.\n(٥) ثِقَة، ثبت.\n(٦) يحيى بن يمان العجلي، صدوق عابد، يخطئُ كثيرًا وقد تغير.\n(٧) أشعث بن إسحاق بن سعد القمي، روى عن جعفر، صدوق.\n(٨) جعفر بن أبي المغيرة الخُزَاعِيّ القمي، صدوق، يهم.\n(٩) ثِقَة، ثبت، فقيه.\n(١٠) [١١١٧] الحكم على الإسناد:\nإسناده صحيح لغيره؛ لأن يحيى قد توبع، فقد تابعه أبو كدينة عن أبي سنان عن جعفر عن سعيد، عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥١ (٥٣١٧)، وسنده صحيح.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٨٥ - ٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥١ (٥٣١٦) عن يحيى عن الأشعث عن جعفر عن سعيد به. زاد الطبري بعد يحيى: عن عارم: وما أظنه إلَّا خطأ.","vol":"10","page":313},{"text":"وقال ابن عباس، وابن زيد: نزلت في كردم بن زيد (١)، وأسامة بن حبيب، ونافع بن أبي نافع، وبحري بن عمرو، وحيي بن أخطب، ورفاعة بن زيد بن التابوت، كانوا يأتون رجالًا من الْأَنصار، ويخالطونهم، وينتصحونهم، فيقولون لهم: لا تنفقوا أموالكم؛ فإنا نخشى عليكم الفقر، ولا تدرون ما يكون، فأنزل الله ﷿: ﴿الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ﴾ يعني: المال (٢).\nوقال يمان: يعني: يبخلون بالصدقة (٣).\n_________\n(١) كذا في: \"جامع البيان\" للطبري ٥/ ٨٦، وفي \"السيرة النبوية\" لابن هشام ٢/ ١٨٨: كردم بن قيس، وقد نسبه إلى بني النضير ٢/ ١٣٦، ومنهم حيي بن أخطب.\nأما أسامة بن حبيب، ونافع بن أبي نافع، وكردم بن زيد: فهم من بني قريظة ٢/ ١٣٧. وأما بحري بن عمرو ورفاعة بن زيد بن التابوت: فهما من بني قينقاع ٢/ ١٣٧، وقد ذكر هذا السبب الواحدي في \"أسباب النزول\" (ص ١٥٧).\n(٢) كذا في النسخ، وعند الطبري في \"جامع البيان\" ٥/ ٨٦: يعني: النبوة، وفي \"السيرة النبوية\" لابن هشام ٢/ ١٨٨ يعني: التوراة، وما عندهما أقرب إلى الصحة، وألصق بقول أكثر المفسرين، الذين صدر قولهم المصنف.\n(٣) لم أجد قوله بعد البحث، وهو قد جعل الآية في البخل بالمال، وهو رأي ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٤٨، حيث ذكر القول الآخر أن المراد بالبخل: البخل بالعلم، ومنه البخل ببيان صفة محمَّد - ﷺ -، وقال: ولا شك أن الآية محتملة لذلك، والظاهر أن السياق في البخل بالمال، وإن كان البخل بالعلم داخلًا في ذلك بطريق الأولى، فإن السياق في الإنفاق على الأقارب، والضعفاء ..، وهو الذي مال إليه الشوكاني في \"فتح القدير\" ١/ ٤٦٦. أما الطبري =","vol":"10","page":314},{"text":"[١١١٨] أخبرنا أبو محمَّد المخلدي (١)، أخبرنا المؤمل بن الحسن ابن عيسى (٢)، ثنا أَحْمد بن منصور الرَّماديّ (٣) ثنا روح بن عبادة (٤)، ثنا شعبة (٥)، عن الفضيل بن فضالة (٦)، عن أبي رجاء (٧) قال خرج علينا عمران بن حصين (٨) في مِطْرف من خزٍّ، لم نره عليه قبل ولا بعد، فقال: قال رسول الله - ﷺ -: \"إن الله ﷿ إذا أنعم على عبد نعمة أحب أن يرى أثر نعمته على عبده\" (٩).\n_________\n= في \"جامع البيان\" ٥/ ٨٦ فقد ذهب إلى أن المراد هو البخل بالعلم، ومنه البخل بذكر محمَّد - ﷺ -، وصفته.\nوإليه ذهب الزجاج في \"معاني القرآن\" ٢/ ٥١، والنحاس في \"معاني القرآن\" ٢/ ٨٦، وقال: وهو قول حسن. وما ذهب إليه ابن كثير أليق بسياق الآية، وإن كان المعنى الآخر لا يمكن رده؛ فقد قال به أكابر من العلماء، رحم الله الجميع رحمة واسعة.\n(١) أبو محمَّد الحسن بن أَحْمد بن محمَّد العدل المخلدي، إمام، صدوق، مسند، متقن في الرواية.\n(٢) مؤمل بن الحسن بن عيسى بن ماسرجس، إمام، متقن.\n(٣) ثِقَة، حافظ، طعن فيه أبو داود لمذهبه في الوقف في القرآن.\n(٤) ثِقَة، فاضل، له تصانيف.\n(٥) ابن الحجاج، ثِقَة، حافظ، متقن.\n(٦) فضيل بن فضالة القيسي، صدوق.\n(٧) أبو رجاء العطاردي البَصْرِيّ، ثِقَة.\n(٨) صحابي، جليل.\n(٩) [١١١٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج: =","vol":"10","page":315},{"text":"﴿وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا﴾.\n\n<span data-type=\"title\" id=toc-898>٣٨ </span>- ﴿وَالَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ﴾\nمحل ﴿الَّذِينَ﴾ نصب، عطف على ﴿الَّذِينَ يَبْخَلُونَ﴾، وإن شئت جعلته في موضع الخفض، عطفًا على قوله: ﴿وَأَعْتَدْنَا لِلْكَافِرِينَ﴾ (١)، نزلت في اليهود (٢)، وقال السدي: في المنافقين. وقيل: في مشركي\n_________\n= أخرجه أَحْمد في \"المسند\" ٤/ ٤٣٨ (١٩٩٣٣)، والطبراني في \"المعجم الكبير\" ١٨/ ١٣٥ (٢٨١)، والبيهقي في \"السنن الكبرى\" ٣/ ٢٧١ من طريق روح ثنا شعبة عن الفضيل عن أبي رجاء عن عمران .. فذكره.\nوله شاهد عند أَحْمد في \"المسند\" ٢/ ٣١١ (٨١٠٧) من طريق يحيى بن آدم ثنا شريك عن ابن موهب، عن أَبيه، عن أبي هريرة مرفوعًا.\nوآخر عند الحاكم في \"المستدرك\" ٤/ ١٥٠، والتِّرمذيّ في أبواب الأدب، باب ما جاء أن الله تعالى يحب أن يرى أثر نعمته على عبده (٢٨١٩) من طريق عبد الصمد بن عبد الوارث ثنا همام عن قتادة عن عمرو بن شعيب عن أَبيه عن جده .. فذكره. وصححه التِّرْمِذِيّ والحاكم.\n(١) انظر: \"جامع البيان\" للطبري ٥/ ٨٧، \"المحرر الوجيز\" لابن عطية ٢/ ٥٢.\n(٢) وهو قول مجاهد، كما ذكره الطبري في \"جامع البيان\" ٥/ ٨٥ عنه.\nوقد ضعفه عنه بحجة أن اليهود تؤمن باللهِ واليوم الآخر. انظر: \"جامع البيان\" ٥/ ٨٧.\nوهذا ليس بمتجه، فإن من كفر بمحمد -ﷺ-، وعاند، وأصر على ذلك، فهو من الكافرين يهوديًّا كان أو غيره، مؤمنًا باليوم الآخر، أو لا، وليس هذا مني تقوية لقول مجاهد، فإن الصحيح أن الآية نزلت في المنافقين، كما قال الطبري في \"جامع البيان\" ٥/ ٨٧، وابن عطية في \"المحرر الوجيز\" ٢/ ٥٢، والمراد بها أَيضًا من أنفق رياء، وسمعة، وإن لم يكن منافقًا خالصًا، كما ذكر ذلك ابن كثير ٣/ ٤٨ - ٤٩.","vol":"10","page":316},{"text":"مكة المتفقين على عداوة رسول الله - ﷺ -.\n﴿وَمَنْ يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاءَ قَرِينًا﴾ صاحبًا، وخليلًا، وهو فعيل من الاقتران، قال عدي بن زيد (١):\nعن المرء لا تسأل، وأبصر قرينه ... فكل قرين بالمقارن يقتدي\n﴿فَسَاءَ قَرِينًا﴾ فبئس الشيطان قرينًا، وهو نصب على التمييز والتفسير، وقيل: على الحال، وقيل: على القطع (٢) بإلقاء الألف والسلام منه، كما تقول: نعم رجلًا عبد الله، تقديره: نعم الرَّجل عبد الله، فلما حذفت الألف والسلام نصب، كقوله ﷿: ﴿بِئْسَ لِلظَّالِمِينَ بَدَلًا﴾ (٣)، ﴿سَاءَ مَثَلًا﴾ (٤)، ﴿وَسَاءَتْ مُرْتَفَقًا﴾ (٥)، و﴿سَاءَتْ مُسْتَقَرًّا﴾ (٦)،\n_________\n(١) عدي بن زيد بن حماد العبادي التَّمِيمِيّ: شاعر جاهلي، ومن دهاتهم، وفصحائهم، اتخذه كسرى ترجمانًا بينه وبين العرب، لحذقه بالفارسية، تُوفِّي قبل البعثة ببضعة وعشرين سنة، تقريبًا.\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ٢/ ٩٧، \"الأعلام\" للزركلي ٤/ ٢٢٠.\nوالبيت في \"جمهرة أشعار العرب\" لأبي زيد القُرشيّ (ص ١٨١)، وذكره الطبري في \"جامع البيان\" ٥/ ٨٨، وعجز البيت عنده: فإن القرين بالمقارن مقتد.\n(٢) انظر: هذه الأوجه في: \"الدر المصون\" للسمين الحلبي ٣/ ٦٧٨ - ٦٧٩.\n(٣) الكهف: ٥٠.\n(٤) الأعراف: ١٧٧.\n(٥) الكهف: ٢٩.\n(٦) الفرقان: ٦٦.","vol":"10","page":317},{"text":"﴿وَحَسُنَ أُولَئِكَ رَفِيقًا﴾ (١)، و﴿كَبُرَ مَقْتًا﴾ (٢).\nقال المفسرون: ﴿فَسَاءَ قَرِينًا﴾ حيث يقول: ﴿يَالَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ﴾ (٣).\n\n<span data-type=\"title\" id=toc-899>٣٩ </span>- ﴿وَمَاذَا﴾ وما الذي ﴿عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَنْفَقُوا مِمَّا رَزَقَهُمُ اللَّهُ وَكَانَ اللَّهُ بِهِمْ عَلِيمًا﴾.\n\n<span data-type=\"title\" id=toc-900>٤٠ </span>- ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾\nنظم الآية: وماذا عليهم لو آمنوا بالله واليوم الآخر، وأنفقوا مما رزقهم الله (وكان الله بهم علِيمًا) (٤) فإن الله لا يظلم (مثقال ذرة) (٥) أي لا يبخس، ولا ينقص أحدًا من ثواب عمله شيئًا، ﴿مِثْقَالَ ذَرَّةٍ﴾: وزن ذرة، بل يجازيه، ويثيبه عليها، وهذا مثل، يقول: إن الله لا يظلم مثقال ذرة مثلًا، فكيف بأكثر منها؟ !\nوالمراد من الكلام: أنَّه لا يظلم كثيرًا، ولا قليلًا؛ لأن الظلم بمثقال ذرة لا ينتفع به ظالم، ولا يتبين ضرره في مظلوم، ودليل هذا التأويل: قوله تعالى: ﴿إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا﴾ (٦).\n_________\n(١) النساء: ٦٩.\n(٢) الصف: ٣.\n(٣) الزخرف: ٣٨.\n(٤) ساقطة من (م)، (ت).\n(٥) ساقطة من (م)، (ت).\n(٦) يونس: ٤٤.","vol":"10","page":318},{"text":"واختلفوا في الذرة: فقال ابن عباس: هي النملة الحميراء الصغيرة (١)، التي لا تكاد تبين في رأي العين.\nقال يزيد بن هارون: زعموا أن الذرة ليس لها وزن (٢). ويحكى: أن رجلًا وضع خبزًا حتَّى علاه الذر، مقدار ما ستره، ثم وزنه، فلم يزد على وزن الخبز شيئًا (٣).\nودليل هذا التأويل:\n[١١١٩] ما أخبرنا الحسين بن محمَّد بن عبد الله العدل المقرئ (٤) قال: ثنا البَغَوِيّ (٥) -ببغداد- ثنا ابن أبي شيبة (٦) قال: أخبرنا محمَّد بن عبد الله المخرمي (٧) ثنا زكريا بن عدي (٨)، ثنا حفص (٩)، عن الشَّيبانِيّ (١٠)، عن عطاء البزَّاز (١١)،\n_________\n(١) عند الطبري في \"جامع البيان\" ٥/ ٨٩ بلفظ: رأس نملة حمراء، وما ذكره الثعلبي عن ابن عباس نسبه السمرقندي في \"بحر العلوم\" ١/ ٣٥٥ للكلبي.\n(٢) أخرجه الطبري في \"جامع البيان\" ٥/ ٨٩.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٩٥، ثم قال: والقرآن والسنة يدلان على أن للذرة وزنًا، كما أن للدينار ونصفه وزنًا.\n(٤) ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٥) البَغَوِيّ: هو أبو القاسم، إمام، ثِقَة، أقل المشايخ خطأ.\n(٦) أبو بكر، ثِقَة، حافظ، صاحب تصانيف.\n(٧) ثِقَة، حافظ.\n(٨) زكريا بن عُدي التَّيْميّ، ولاء، ثِقَة جليل.\n(٩) حفص بن غياث بن طلق النَّخَعيّ، ثِقَة، فقيه، تغير حفظه قليلًا في آخره.\n(١٠) سليمان بن أبي سليمان، أبو إسحاق الشَّيبانِيّ، ثِقَة.\n(١١) عطاء بن عطاء البزاز، ليس بشيء.","vol":"10","page":319},{"text":"عن يُسير بن عمرو (١)، عن عبد الله (٢) أنَّه قرأ: (إن الله لا يظلم مثقال نملة) (٣) (٤).\n[١١٢٠] وأخبرنا الحسين بن محمَّد المقرئ (٥) قال: ثنا محمَّد بن حبش بن عمر المقرئ (٦)، ثنا (بن الحسن) (٧)، ثنا هناد بن السري (٨)، ثنا ابن فضيل (٩)، عن ليث (١٠)، عن أبي فزارة (١١)، عن زيد (١٢) بن الأصم (١٣)، عن ابن عباس، في قوله تعالى: ﴿مِثْقَالَ\n_________\n(١) يسير -بالياء مضمومة، وسين مهملة مفتوحة- بن عمرو المحاربِيّ، له رؤية.\n(٢) ابن مسعود ﵁، صحابي، مشهور.\nوهي قراءة شاذة.\n(٣) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٣).\n(٤) [١١١٩] الحكم على الإسناد:\nإسناده ضعيف، آفته عطاء.\nالتخريج:\nأخرجه ابن أبي داود في \"المصاحف\" (ص ٦٤) من طريق المخرمي ثنا زكريا بن عدي .. بمثله.\n(٥) ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٦) ثِقَة، مأمون.\n(٧) في (م)، (ت): زكريا بن الحسين، لم أجده.\n(٨) ثِقَة.\n(٩) محمَّد بن فضيل بن غزوان، صدوق، عارف، رُمي بالتشيع.\n(١٠) ليث بن أبي سليم، صدوق إلَّا أنَّه اختلط فساء حفظه، ولم يتميز حديثه فتُرك.\n(١١) راشد بن كيسان العبسي، أبو فزارة الكُوفيّ، ثِقَة.\n(١٢) في (م)، (ت): يزيد، وهو الصواب.\n(١٣) يزيد بن الاسم العامري البكائي، ثِقَة، كثير الحديث.","vol":"10","page":320},{"text":"ذَرَّةٍ﴾ قال: أدخل ابن عباس يده في التُّراب ثم رفعها، ثم نفخ فيه قال: كل واحدة من هؤلاء ذرة (١).\nوقال بعضهم: الذر: أجزاء الهباء في الكوة، بكل جزء منها ذرة، وقيل: هي الخردلة (٢).\nوفي الجملة: هي عبارة عن أقل الأشياء وأصغرها (٣).\nروى أنس أن النَّبِيّ -ﷺ- قال: \"إن الله لا يظلم المؤمن حسنة، يثاب عليها الرزق في الدنيا، ويجزى بها في الآخرة، وأما الكافر فيطعم (٤) بها في الدنيا، فإذا كان يوم القيامة لم تكن له حسنة\" (٥).\nقال قتادة: كان بعض أهل العلم يقول: لأن تفضل حسناتي على سيئاتي وزن ذرة، أحب إلى من أن يكون لي الدنيا جميعًا (٦).\n_________\n(١) [١١٢٠] الحكم على الإسناد:\nإسناده ضعيف، ليث: لا يحتج بحديثه، وزكار: لم أجده.\nالتخريج:\nلم أجده.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٢/ ٨٤، فقد ذكر القولين، وعزاهما للثعلبي.\n(٣) في \"ظلال القرآن\" كلام بديع في معنى الذرة عند قوله تعالى في الزلزلة ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ ٨/ ٦٤٢.\n(٤) في (ت): فيعطى، وما في الأصل، و(م) موافق للأصول، وفي رواية مسلم: \"فيطعم بحسنات ما عمل بها لله في الدنيا\".\n(٥) الحديث أخرجه أَحْمد في \"المسند\" ٣/ ٢٨٣ (١٤٠١٨)، ومسلم في كتاب الجنة والنار، باب جزاء المؤمن بحسناته في الدنيا والآخرة، وتعجيل حسنات الكافر في الدنيا وغيرهما (٢٨٠٨)، من طريق همام عن قتادة عن أنس به.\n(٦) في (ت): بأجمعها، والأثر أخرجه الطبري في \"جامع البيان\" ٥/ ٨٨.","vol":"10","page":321},{"text":"[١١٢١] أخبرنا ابن فنجويه (١) قال: أخبرنا أَحْمد بن جعفر بن حمدان القطيعي (٢)، حَدَّثَنَا عبد الله بن أَحْمد بن حنبل (٣)، ثنا أبي (٤)، ثنا عبد الرَّزّاق (٥) قال: أخبرنا معمر (٦)، عن زيد بن أسلم (٧)، عن عطاء بن يسار (٨)، عن أبي سعيد الخُدرِيّ قال: قال رسول الله - ﷺ -: \"إذا خلص المؤمنون (٩) من النَّار يوم القيامة وآمنوا، فما مجادلة أحدكم صاحبه في الحق يكون له في الدنيا بأشد مجادلة له من المُؤْمنين لربهم في إخوانهم الذين أدخلوا النَّار، قال: يقولون: ربنا، إخواننا كانوا يصلون معنا، ويصومون معنا، ويحجون معنا، فأدخلتهم النَّار. فيقول ﷿: اذهبوا، فأخرجوا من عرفتم، فيأتونهم، فيعرفونهم بصورهم، ولا تأكل النَّار صورهم، فمنهم من أخذت النَّار إلى أنصاف ساقيه، ومنهم من أخذته (١٠) إلى كعبيه، فيخرجونهم، فيقولون: ربنا، أخرجنا من أمرتنا. ثم يقول الله\n_________\n(١) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) ثِقَة.\n(٣) ثِقَة.\n(٤) الإمام، الثقة، الحافظ، الفقيه، الحجة.\n(٥) ثِقَة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٦) معمر بن راشد، ثِقَة، ثبت، فاضل إلَّا أن في روايته فيما حدث به بالبصرة شيئًا.\n(٧) مولى عمر ﵁: ثِقَة، عالم وكان يرسل.\n(٨) عطاء بن يسار الهلالي، أبو محمَّد القاص، ثِقَة فاضل.\n(٩) في (ت): المؤمن.\n(١٠) في (ت): أخذت النَّار.","vol":"10","page":322},{"text":"تعالى: أخرجوا من كان في قلبه وزن دينار من الإيمان، ثم من كان في قلبه وزن نصف دينار، حتَّى يقول: من كان في قلبه وزن ذرة. قال أبو سعيد: فمن لم يصدق بهذا، فليقرأ هذه الآية: ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا (٤٠)﴾، \"فيقولون: ربنا، قد أخرجنا من أمرتنا، فلم يبق في النَّار أحد فيه خير. قال: ثم يقول الله تعالى: شفعت الملائكة، وشفعت الأنبياء، وشفع المؤمنون، وبقي أرحم الراحمين، قال: فيقبض قبضة من النَّار -أو قال: قبضتين- ناس (١) لم يعملوا لله ﷿ خيرًا قط، قد احترقوا حتَّى صاروا حممًا قال: فيؤتى بهم إلى ماء، يقال له: ماء الحياة، فيصب عليهم، فينبتون كما تنبت الحبة في حميل السيل (٢)، فيخرجون من أجسادهم مثل اللؤلؤ، في أعناقهم الخاتم: عتقاء الله ﷿، فيقال لهم: ادخلوا الجنة، فما تمنيتم، أو رأيتم من شيء فهو لكم قال: فيقولون: ربنا، أعطيتنا ما لم تعط أحدًا من العالمين. قال: فيقول: إن لكم عندي أفضل من هذا؟ فيقولون: ربنا، وما أفضل من ذلك؟ قال: فيقول: رضاي عنكم فلا أسخط عليكم أبدًا\" (٣).\n_________\n(١) في (ت): فيخرج ناسًا.\n(٢) أي: ما يحمله السيل في طريقه.\n(٣) [١١٢١] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البُخَارِيّ كتاب التوحيد، باب قول الله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا =","vol":"10","page":323},{"text":"وقال آخرون: هذا في الخصوم، روى زاذان (١) عن عبد الله بن مسعود قال: إذا كان يوم القيامة، جمع الله الأولين والآخرين، ثم نادى مناد من عند الله: ألا من كان يطلب مظلمة فليجئ إلى حقه فليأخذه. قال: فيفرح -والله- المرء أن يذوب (٢) له الحق على والده، أو ولده أو زوجته أو أخيه، فيأخذ منه، وإن كان صغيرًا، ومصداق ذلك في كتاب الله ﷿: ﴿فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ﴾ (٣) فيؤتى بالعبد، وينادي مناد على رؤوس الأولين والآخرين: هذا فلان بن فلان، من كان له عليه حق فليأت إلى حقه. ثم يقال له: آت هؤلاء حقوقهم. فيقول: يَا رب، من أين وقد ذهبت الدنيا؟ فيقول الله ﷿ لملائكته: انظروا في أعماله الصالحة، فأعطوهم منها. فإن بقي مثقال ذرة من حسنة، قالت الملائكة: يَا ربنا -وهو أعلم بذلك منهم: أعطيت كل ذي حق حقه، وبقي له مثقال ذرة من حسنة. فيقول للملائكة: ضعفوها لعبدي، وأدخلوه بفضلي ورحمتي الجنة.\n_________\n= نَاظِرَةٌ (٢٣)﴾ (٧٤٣٨)، ومسلم كتاب الإيمان، باب معرفة طريق الرؤية (١٨٣)، وأَحمد في \"المسند\" ٣/ ٩٤ (١١٨٩٨) وغيرهم، من طريق عطاء بن يسار عن أبي سعيد، واللفظ الذي ذكره المصنف هو لفظ أَحْمد.\n(١) زاذان: أبو عبد الله الضَّرير البزَّاز، ثِقَة، شيعي.\n(٢) في (ت): يكون، وما في الأصل، و(م) موافق لما في \"جامع البيان\" للطبري ٥/ ٨٩.\nوقوله يذوب. أي: ثبت له الحق ووجب.\nانظر: \"لسان العرب\" لابن منظور (ذوب).\n(٣) المؤمنون: ١٠١.","vol":"10","page":324},{"text":"ومصداق ذلك في كتاب الله ﷿: ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾ الآية، وإن كان عبدًا شقيًا، قالت الملائكة: إلهنا، فنيت حسناته، وبقيت سيئاته، وبقي طالبون كثير. فيقول الله ﷿: خذوا من سيئاتهم فأضيفوها إلى سيئاته، ثم صكوا له صكًا إلى النَّار (١).\nفمعنى الآية على هذا، التأويل: أن الله لا يظلم مثقال ذرة للخصم على الخصم بأن يأخذ له منه، ولا يظلم مثقال ذرة تبقى للخصم، بل يثيبه عليها، ويضعفها له، فذلك قوله ﷿: ﴿وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا﴾، قراءة العامة: ﴿حَسَنَةً﴾ بالنصب، على معنى: وإن تك زنة الذرة حسنة، وقرأها أهل الحجاز (٢) رفعًا، بمعنى: وإن تقع حسنة، أو إن توجد حسنة.\nقال المبرد: معناه: وإن تك حسنة باقية يضاعفها.\nوقرأ الحسن: (نضاعفها) بالنُّون (٣)، الباقون بالياء، وهو الصحيح\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٨٩ - ٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥٤.\nقال ابن كثير -بعد أن ساق الأثر: ولبعض هذا الأثر شاهد في الحديث الصحيح. وقد تقدم ذكر ذلك.\n(٢) يريد أَبا جعفر، ونافعًا، وابن كثير.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٥٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٠.\nوانظر: في توجيه القراءتين في \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٨٩.\n(٣) وهي قراءة شاذة ذكرها القرطبي في \"الجامع لأحكام القرآن\" ٥/ ١٩٥، وذكر ابن عطية في \"المحرر الوجيز\" ٢/ ٥٤، والدمياطي في \"إتحاف فضلاء البشر\" ١/ ٥١٢، وعبد الفتاح القاضي في \"القراءات الشاذة\" (ص ٤١) أن الحسن قرأ =","vol":"10","page":325},{"text":"لقوله: ﴿وَيُؤْتِ مِنْ لَدُنْهُ﴾.\nوقرأ أبو رجاء، وأهل المدينة (١): (يضعفها)، والباقون: ﴿يُضَاعِفْهَا﴾ (٢)، وهما لغتان معناهما: التكثير.\nوقال أبو عبيدة: ﴿يُضَاعِفْهَا﴾ معناه: يجعلها أضعافًا كثيرة، و(يضعفها) بالتشديد: يجعلها ضعفين (٣).\n﴿وَيُؤْتِ مِنْ لَدُنْهُ﴾ أي: من عنده، قال الكسائي: في لدن أربع لغات: لدُن، ولدَن، ولدْن، ولدى (٤)، فإذا أضافوه إلى أنفسهم شددوا النُّون.\n﴿أَجْرًا عَظِيمًا﴾ وهو الجنة.\n[١١٢٢] أخبرنا ابن فنجويه (٥)، ثنا أبو بكر بن مالك (٦)، ثنا عبد الله ابن أَحْمد بن حنبل (٧)، حَدَّثني أبي (٨)، ثنا عبد الصمد (٩)، ثنا سليمان\n_________\n= أَيضًا: (يُضْعِفُها).\n(١) وقع في (ت): وابن كثير، وابن عامر، وأبو جعفر، ويعقوب، بدل قوله: وأهل المدينة.\n(٢) وهما قراءاتان متواترتان.\nانظر: \"النشر في القراءات العشر\" ٢/ ٢٢٨ عند قوله تعالى: ﴿فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً﴾ [البقرة: ٢٤٥]، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٥١٢.\n(٣) \"مجاز القرآن\" ١/ ١٢٧.\n(٤) ذكر ذلك الزجاج في \"معاني القرآن\" ٢/ ٥٣.\n(٥) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٦) ثِقَة.\n(٧) ثِقَة.\n(٨) الإمام، الحافظ، الثقة، الفقيه، الحجة.\n(٩) عبد الصمد بن عبد الوارث، صدوق، ثبت في شعبة.","vol":"10","page":326},{"text":"ابن المغيرة (١)، عن علي بن زيد (٢)، عن أبي عثمان النهدي (٣) قال: بلغني عن أبي هريرة (٤) أنَّه قال: إن الله ﷿ يعطي عبده المؤمن بالحسنة الواحدة، أَلْف أَلْف حسنة. قال: فقضي أن انطلقت حاجًا أو معتمرًا فلقيته، فقلت: بلغني عنك أنك تقول: سمعت رسول الله - ﷺ - يقول: \"إن الله ﷿ يعطي عبده المؤمن بالحسنة أَلْف أَلْف حسنة\"، قال أبو هريرة: لا، بل سمعت رسول الله - ﷺ - يقول: \"إن الله سبحانه يعطيه ألفي أَلْف حسنة، ثم تلا: ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا﴾ قال: \"فإذا قال الله تعالى: ﴿أَجْرًا عَظِيمًا﴾ فمن يقدر قدره\" (٥).\n_________\n(١) ثِقَة، ثِقَة.\n(٢) علي بن زيد بن جدعان التَّمِيمِيّ، ضعيف.\n(٣) ثِقَة، ثبت، عابد.\n(٤) صحابي، مشهور.\n(٥) [١١٢٢] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف علي بن زيد، ومتابعة زياد الآتية له لا تغني عنه شيئًا؛ لأنه ضعيف جدًّا ليس بشيء، بل منكر الحديث، كما قال الأئمة.\nانظر: \"تهذيب الكمال\" للمزي ٩/ ٤٧٢، ومع ذلك فقد صحح إسناده العلامة أَحْمد شاكر في تعليقه على\"المسند\" ١٥/ ٩٠، حيث وثق علي بن زيد، وزياد الجصاص، مع أن الصواب خلاف ما ذهب إليه -﵀؛ فعلي ضعيف، وزياد أشد ضعفًا، ولا يصلح لمتابعة على، والله أعلم.\nالتخريج:\nأخرجه أَحْمد في \"المسند\" ٢/ ٢٩٦، ٥٢١ (٧٩٤٥)، (١٠٧٦٠)، وابن أبي شيبة في \"المصنف\" ١٢/ ٢٥٠ (٣٥٧١٠)، والطبري في \"جامع البيان\" ٥/ ٩١، وابن =","vol":"10","page":327},{"text":"<span data-type=\"title\" id=toc-901>٤١ </span>- ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ﴾\nيعني: فكيف يصنعون إذا جئنا من كل أمة ﴿بِشَهِيدٍ﴾ يعني: نبيها ﵇، يشهد عليهم بما عملوا، ﴿وَجِئْنَا بِكَ﴾ يَا محمَّد ﴿عَلَى هَؤُلَاءِ شَهِيدًا﴾ شاهدًا، نظيرها في البقرة، والحج، والنحل (١).\n[١١٢٣] أخبرنا أبو بكر الجوزقي (٢)، أخبرنا أبو العباس الدغولي (٣)، ثنا علي بن حرب الموصلي (٤)، ثنا حسين الجعفي (٥)، عن زائدة (٦)، عن عاصم (٧)، عن زر (٨)، عن عبد الله (٩) قال: قال\n_________\n= أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥٥ (٥٣٣٧) مختصرًا، كلهم من طريق علي بن زيد عن أبي عثمان عن أبي هريرة به، ولم يتفرد به علي، بل تابعه زياد بن أبي زياد الجصاص عن أبي عثمان، عند ابن أبي حاتم، نقله عنه ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٥٥، ولم أجده في المطبوع من \"تفسير ابن أبي حاتم\".\n(١) ساقطة من (ت)، وفي (م): النجم، والتي في البقرة قوله تعالى: ﴿لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا﴾ [١٤٣]، والتي في الحج قوله: ﴿وَفِي هَذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ [٧٨]، والتي في النحل قوله: ﴿وَجِئْنَا بِكَ شَهِيدًا عَلَى هَؤُلَاءِ﴾ [٨٩] وليس في النجم شيء من ذلك.\n(٢) ثِقَة.\n(٣) الإمام، الحافظ، المجود.\n(٤) صدوق، فاضل.\n(٥) الحسين بن عليّ الجعفي؛ ولاءً، ثِقَة عابد.\n(٦) زائدة بن قدامة الثَّقَفيّ، ثِقَة، ثبت، صاحب سنة.\n(٧) عاصم: هو ابن أبي النجود، صدوق، له أوهام، حجة في القراءة.\n(٨) زر بن حبيش بن حباشة الأسدي، أبو مريم الكُوفيّ، ثِقَة مخضرم، مقرئ متقن.\n(٩) في (ت): (ابن مسعود) الصحابي المشهور.","vol":"10","page":328},{"text":"لي النَّبِيّ - ﷺ -: \"اقرأ\"، فقرأت سورة النساء حتَّى إذا بلغت: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا (٤١)﴾ دمعت عينا رسول الله - ﷺ -، وقال: \"حسبنا\" (١).\n\n<span data-type=\"title\" id=toc-902>٤٢ </span>- ﴿يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّى بِهِمُ الْأَرْضُ﴾\nقرأ أهل المدينة، والشَّام: (تَسَّوى) بفتح التاء، وتشديد السين، على معنى: تتسوى: فأدغمت التاء الثَّانية في السين.\nوقرأ أهل الكوفة إلَّا عاصمًا: (تسوى) (٢) بفتح التاء، وتخفيف السين على حذف تا تفعل، كقوله: ﴿لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ﴾ (٣)، وقرأ الباقون (٤) بضم التاء، وتخفيف السين؛ على المجهول، أي:\n_________\n(١) بعدها في (م): الله.\n[١١٢٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البُخَارِيّ كتاب التفسير، باب: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ﴾ (٤٥٨٢)، ومسلم كتاب المسافرين، باب فضل استماع القرآن وطلب القراءة من حافظه للاستماع والبكاء (٨٠٠)، وأبو داود كتاب العلم، باب في القصص (٣٦٦٨)، والنَّسائيّ في \"تفسيره\" ١/ ٣٨٣ (١٢٥) وغيرهم من طرق، عن الأَعمش عن إبراهيم عن عبيدة عن ابن مسعود به.\n(٢) في (م)، (ت)، ومراده بأهل المدينة، والشَّام: أبو جعفر، ونافع، وابن عامر، وبأهل الكوفة: حمزة، والكسائي، وخلف.\n(٣) هود: ١٠٥.\n(٤) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٩، وفي توجيه القراءات الثلاثة انظر: \"إعراب القراءات السبع\" لابن خالويه ١/ ١٣٤.","vol":"10","page":329},{"text":"لو سويت بهم الأرض، وصاروا هم والأرض شيئًا واحدًا.\nوقال قتادة، وأبو عبيدة: يعني: لو تخرقت الأرض فساخوا فيها، وعادوا إليها كما خرجوا منها، ثم تسوى عليهم حتَّى تعلوهم (١).\nابن كيسان: ودوا لو أنَّهم لم يبعثوا؛ لأنهم إنما نقلوا (٢) من التُّراب، وكانت الأرض مستوية بهم.\nالكلبي: يقول الله تعالى للبهائم، والوحش، والطير، والسباع: كن ترابًا، فتسوى بهم الأرض، فعند ذلك يتمنى الكافر أن لو كان ترابًا مشى عليه أهل الجمع (٣).\nبيانه: قوله ﷿: ﴿وَيَقُولُ الْكَافِرُ يَالَيْتَنِي كُنْتُ تُرَابًا﴾ (٤).\nوحكى أبو القاسم بن حبيب: أنَّه سمع من يتأول هذه الآية: لو يَعْدِل بهم ما على الأرض من شيء فدية، بيانه: ﴿يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ﴾ الآيات (٥).\n_________\n= وانظر: \"جامع البيان\" للطبري ٥/ ٩٣.\n(١) انظر: كلام أبي عبيدة في \"مجاز القرآن\" ١/ ١٢٨، وأخرج قول قتادة: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥٧، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٢٩٢ لابن المنذر، وعبد بن حميد.\n(٢) في (ت): خلقوا.\nوأثر ابن كيسان ذكره عنه ابن الجوزي في \"زاد المسير\" ٢/ ٨٧، وبمعناه في \"معاني القرآن\" للزجاج ٢/ ٥٦.\n(٣) بمعناه عند السمرقندي في \"بحر العلوم\" ١/ ٣٥٦، وذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٢١٨.\n(٤) النبأ: ٤٠.\n(٥) المعارج: ١١.","vol":"10","page":330},{"text":"﴿وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا﴾ قال عطاء: ودوا لو تسوى بهم الأرض، وأنهم لم يكونوا كتموا أمر محمد - ﷺ - ولا نعته (١).\nوقال آخرون: بل هو كلام مستأنف، يعني: ولا يكتمون الله حديثًا؛ لأن ما عملوا لا يخفى على الله، ولا يقدرون على كتمانه (٢).\nالكلبي، وجماعة: ولا يكتمون الله حديثًا؛ لأن جوارحهم تشهد عليهم (٣).\nسعيد بن جبير: جاء رجل إلى ابن عباس، فقال: أشياء تختلف\nعلي في القرآن، قال: أهو شك فيه؟ قال: لا، ولكنه اختلاف.\nفهات ما اختلف عليك من ذلك. فقال: أسمع الله ﷿ يقول: ﴿ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلَّا أَنْ قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (٢٣)﴾ (٤)، وقال: ﴿وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا﴾ فقد كتموا. فقال ابن عباس: أما قولهم: ﴿وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ﴾ فإنهم لما رأوا يوم القيامة أن الله يغفر لأهل الإِسلام، ولا يغفر شركًا، قالوا: تعالوا فلنجحد، فجحد المشركون فقالوا: ﴿وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ﴾ رجاء أن يغفر لهم، فيختم على أفواههم\n_________\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٢١٨ عنه، وابن الجوزي في \"زاد المسير\" ٢/ ٨٧.\n(٢) ذكر ذلك الفراء في \"معاني القرآن\" ٢/ ٢٦٩، والزجاج في \"معاني القرآن\" ٢/ ٥٤، والطبري في \"جامع البيان\" ٥/ ٩٥، ولم يذكر الواحدي في \"الوسيط\" ٢/ ٥٦ غيره.\n(٣) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٢١٨ عنهم.\nوهو مروي عن ابن عباس. انظر: \"زاد المسير\" لابن الجوزي ٢/ ٨٧.\n(٤) الأنعام: ٢٣.","vol":"10","page":331},{"text":"وتتكلم أيديهم وأرجلهم بما كانوا يعملون، فعند ذلك ﴿يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّى بِهِمُ الْأَرْضُ وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا (٤٢)﴾ (١).\nالحسن: إنها مواطن: ففي موطن لا يتكلمون ولا تسمع إلَّا همسًا، وفي موطن يتكلمون، ويكذبون، ويقولون ﴿وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ﴾، و﴿مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ﴾ (٢)، وفي موطن يعترفون على أنفسهم، وهو قوله تعالى: ﴿فَاعْتَرَفُوا بِذَنْبِهِمْ﴾ (٣)، وفي موضع يتساءلون (٤)، وفي موضع يسألون الرجعة، وإن آخر تلك المواطن أن أفواههم تختم، وجوارحهم تتكلم، وهو قوله تعالى: ﴿وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا﴾ (٥).\n_________\n(١) أخرجه البُخَارِيّ في \"صحيحه\" في كتاب التفسير، تفسير سورة (حم) السجدة، معلقًا، ثم وصله في أثناء الباب، وأخرجه عبد الرَّزّاق في \"تفسير القرآن\" ١/ ١٦٠، والطبري في \"جامع البيان\" ٥/ ٩٤، وفيه بيان اسم الرَّجل الذي سأل ابن عباس، وهو نافع الأزرق، الذي صار بعد ذلك رأس فرقة الأزارقة من الخوارج. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥٧، والحاكم في \"المستدرك\" ٢/ ٣٣٦، وقال: صحيح الإسناد ولم يخرجاه! والحديث أخرجه البُخَارِيّ! !\n(٢) النحل: ٢٨.\n(٣) الملك: ١١.\n(٤) قبلها في (م).\n(٥) ذكره البَغَوِيّ في \"معالم التنزيل\" ٢/ ٢١٨، وابن الجوزي في \"زاد المسير\" ٢/ ٨٧ مختصرًا.","vol":"10","page":332},{"text":"<span data-type=\"title\" id=toc-903>٤٣ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ﴾ الآية،\nنزلت في ناس من أصحاب رسول الله - ﷺ - كانوا يشربون الخمر، ويشهدون الصلاة، وهم نشاوى (١)، فلا يدرون كم يصلون، ولا ما يقولون في صلاتهم، فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى﴾ نشاوى جمع الخمر، مع سكران، وقرأ النَّخَعيّ: (سكرى) (٢)، وهما لغتان.\n﴿حَتَّى تَعْلَمُوا مَا تَقُولُونَ﴾ وتقرؤون في صلاتكم، فكانوا بعد نزول هذه الآية يجتنبون السكر أوقات الصلوات، حتَّى نزل تحريم الخمر في سورة المائدة (٣).\n_________\n(١) في (ت): سكارى.\nوأخرج سبب النزول: أبو داود في كتاب الأشربة، باب في تحريم الخمر (٣٦٧١)، والتِّرمذيّ في أبواب تفسير القرآن، باب ومن سورة النساء (٣٠٢٦) وقال: حسن غريب صحيح، والطبري في \"جامع البيان\" ٥/ ٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥٨، والحاكم في \"المستدرك\" ٤/ ١٥٨، كلهم من طريق عطاء بن السائب عن أبي عبد الرَّحْمَن السلمي عن علي بن أبي طالب قال: صنع لنا عبد الرَّحْمَن بن عوف طعامًا، فدعانا وسقانا من الخمر، فأخذت الخمر منا، وحضرت الصلاة، فقدموني، فقرأت: (قل يَا أيها الكافرون لا أعبد ما تعبدون ونحن نعبد ما تعبدون) فأنزل الله ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى﴾.\n(٢) وهي شاذة، انظر: \"المحتسب\" لابن جني ١/ ١٨٨.\n(٣) في قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ﴾ إلى قوله: ﴿فَهَلْ أَنْتُمْ مُنْتَهُونَ﴾ [٩٠ - ٩١].","vol":"10","page":333},{"text":"[١١٢٥] أخبرنا ابن فنجويه (١)، قال: ثنا أَحْمد بن جعفر بن حمدان بن عبد الله (٢)، ثنا محمَّد بن إسحاق المسوحي (٣)، ثنا سهل ابن عثمان (٤)، ثنا عبد الرَّحْمَن بن الحسن (٥)، عن سلمة بن نبيط (٦)، عن الضحاك بن مزاحم (٧) ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى﴾ قال: لم يعن سكر الخمر، إنما عني سكر النَّوم (٨).\n[١١٢٦] أخبرنا أبو بكر محمَّد بن عبد الله بن محمَّد بن زكريا (٩)\n_________\n(١) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) ثِقَة.\n(٣) صدوق.\n(٤) أبو مسعود العسكري، أحد الحفاظ، له غرائب.\n(٥) عبد الرَّحْمَن بن الحسن الزجاج، أبو مسعود الموصلي، روى عن معمر، وسلمة، قال أبو حاتم: يكتب حديثه ولا يحتج به. وقال غيره: صالح الحديث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٢٧، \"الضعفاء والمتروكين\" للنسائي (٢٤١)، \"لسان الميزان\" لابن حجر ٣/ ٤٧٤.\n(٦) ثِقَة، يقال: اختلط.\n(٧) صدوق، كثير الإرسال.\n(٨) [١١٢٥] الحكم على الإسناد:\nأَحْمد بن جعفر، لم أجد فيه جرحًا ولا تعديلًا، والمسوحي: صدوق.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥٩ (٥٣٥٦) من طريق وكيع عن سلمة عن الضحاك به بإسناد صحيح.\nوتابع وكيعًا أبو نعيم، عند الطبري في \"جامع البيان\" ٥/ ٩٦.\n(٩) ثِقَة.","vol":"10","page":334},{"text":"-قراءة عليه سنة ثمان وثمانين وثلاثمائة- أَنْبأنا مكّيّ بن عبدان (١)، ثنا أبو الأَزْهَر (٢)، ثنا عبد الله بن نمير (٣)، ثنا هشام بن عروة (٤)، عن أَبيه (٥)، عن عائشة ﵂ قالت: قال رسول الله -ﷺ- \"إذا نعس أحدكم وهو في الصلاة فليرقد حتَّى يذهب عنه النَّوم؛ فإنَّه إذا صلى وهو ينعس لعله يذهب يستغفر فيسب نفسه\" (٦).\n[١١٢٧] أخبرنا أبو عبد الله الفنجوي (٧)، أخبرنا أبو بكر السني (٨)، أَنْبأنا أبو عبد الرَّحْمَن النَّسائيّ (٩)، أنا بشر بن هلال (١٠)\n_________\n(١) المحدث، الثقة، المتقين.\n(٢) أبو الأَزْهَر هو أَحْمد بن الأَزْهَر، وهو صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٣) ثِقَة، صاحب حديث من أهل السنة.\n(٤) ثِقَة، فقيه، ربما دلس.\n(٥) ثِقَة.\n(٦) [١١٢٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البُخَارِيّ في كتاب الوضوء، باب الوضوء من النَّوم (٢١٢)، ومسلم في كتاب الصلاة، باب أمر من نعس في صلاته أو استعجم عليه القرآن أن يرقد (٧٨٦) من طريق مالك بن أنس، عن هشام بن عروة، عن أَبيه، عن عائشة به.\n(٧) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٨) حافظ، ثِقَة.\n(٩) الحافظ، صاحب السنن.\n(١٠) بشر بن هلال الصواف: ثِقَة.","vol":"10","page":335},{"text":"قال: حَدَّثَنَا عبد الوارث (١)، عن أَيُّوب (٢)، عن هشام بن عروة (٣)، عن أَبيه (٤)، عن عائشة قالت: قال رسول الله - ﷺ -: \"إذا نعس الرَّجل وهو يصلي فلينصرف؛ لعله يدعو على نفسه وهو لا يدري\" (٥).\n[١١٢٨] وأخبرنا أبو سعيد بن حمدون (٦) وأبو بكر الجوزقي (٧) قالا: أخبرنا أبو حامد بن الشرقي (٨)، ثنا عبد الرَّحْمَن (٩) بن بشر (١٠) وأبو الأَزْهَر (١١) وأَحمد بن يوسف (١٢) قالوا: ثنا عبد الرَّزّاق (١٣)، أخبرنا معمر (١٤)، عن همام بن منبه (١٥) قال: هذا ما حَدَّثَنَا أبو هريرة\n_________\n(١) عبد الوارث بن عبد الصمد، أبو عبيدة البَصْرِيّ، صدوق.\n(٢) أبو بكر السختياني، ثِقَة، ثبت، حجة.\n(٣) ثِقَة، فقيه، ربما دلس.\n(٤) ثِقَة.\n(٥) [١١٢٧] الحكم على الإسناد:\nرجاله ثقات غير عبد الوارث فصدوق، والحديث تقدم من طريق أخرى صحيحه.\nالتخريج:\nأخرجه النَّسائيّ في \"السنن الكبرى\" ١/ ٩٧ (١٥٤) وانظر الحديث السابق.\n(٦) زاهد، صالح.\n(٧) ثِقَة.\n(٨) ثِقَة، مأمون.\n(٩) في الأصل: عبد الله.\n(١٠) عبد الرَّحْمَن بن بشر، ثِقَة.\n(١١) صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(١٢) المعروف بحمدان السلمي: حافظ، ثِقَة.\n(١٣) ثِقَة، حافظ، عمي في آخر عمره.\n(١٤) ثِقَة، ثبت، فاضل.\n(١٥) ثِقَة.","vol":"10","page":336},{"text":"﵁ عن محمَّد رسول الله - ﷺ - قال: \"إذا قام أحدكم من الليل فاستعجم القرآن على لسانه فلم يدر ما يقول، فليضطجع\"، قال عبد الرَّحْمَن بن بشر في حديثه: \"فلم يدر ما يقرأ\" (١).\nوروي عن عبيدة السلماني في هذه الآية: أنَّه قال: \"هو الحاقن\" (٢)، بيانه قوله - ﷺ -: \"لا يصلين أحدكم وهو زناء\" (٣)، وقوله - ﷺ -: \"لا يصلين أحدكم وهو يدافع الأخبثين\" (٤).\n_________\n(١) [١١٢٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم، كتاب صلاة المسافرين، باب أمر من نعس في صلاته أو استعجم عليه القرآن ... (٧٨٧)، وأَحمد في \"المسند\" ٢/ ٣١٨ (٨٢٣١)، والنَّسائيّ في \"السنن الكبرى\" ٥/ ٢٠ (٨٠٤٤)، والبيهقي في \"السنن الكبرى\" ٣/ ١٦، وأبو داود، كتاب التطوع، باب النعاس في الصلاة (١٣١١) وغيرهم، من طريق معمر عن همام عن أبي هريرة.\n(٢) ذكر ذلك القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٠١، وقال: صحيح المعنى.\n(٣) بفتح الزاي والنون، مع المد والهمزة، أي: الحاقن بوله، قاله الكسائي، ونقله عنه أبو عبيد في \"غريب الحديث\" ١/ ٩٤.\nوانظر: \"غريب الحديث\" للخطابي ٣/ ٢٠٨.\nوالحديث أخرجه الرَّبيع بن حبيب في \"مسنده\" (٢٩٧)، من طريق أبي عبيدة عن جابر بن زيد عن ابن عباس به، وسنده صحيح.\n(٤) أخرجه مسلم، كتاب المساجد، باب كراهة الصلاة بحضرة الطعام الذي يريد أكله في الحال، وكراهة الصلاة مع مدافعة الأخبثين (٥٦٠). وابن أبي شيبة في \"المصنف\" ٣/ ٤٤٤ (٤٠١٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٤٣٠ (٢٠٧٤). كلهم من طريق يعقوب بن مجاهد عن عبد الله بن محمَّد بن أبي =","vol":"10","page":337},{"text":"﴿وَلَا جُنُبًا﴾ نصب على الحال، يعني: ولا تقربوا الصلاة وأنتم جنب، وقرأ إبراهيم النَّخَعيّ: (جنبا) بسكون النُّون (١).\nيقال: رجل جنب، وامرأة جنب، وامرأتان جنب، ورجال ونساء جنب، والفعل منه أجنب، وجنب، وأصل الجنابة: البعد (٢)، وقيل له: جنب، لأنه يَجتنب، ويُجتنب حتَّى يتطهر.\nثم استثنى فقال: ﴿إِلَّا عَابِرِي سَبِيلٍ﴾ واختلفوا في معناه، فقال بعضهم: إلَّا أن تكونوا مسافرين فلا تجدوا الماء فتيمموا، وهذا قول علي، وابن عباس، وابن جبير، ومجاهد، والحكم، والحسن ابن مسلم، وابن كثير وابن زيد (٣).\n_________\n= عتيق عن عائشة به، واللفظ الذي ذكره المصنف هو لابن حبان، ولفظ مسلم: \"لا صلاة بحضرة طعام، ولا وهو يدافعه الأخبثان\".\nوهي قراءة شاذة.\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٢/ ٥٧، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٢٠٤.\n(٢) انظر: \"القاموس المحيط\" للفيروزآبادي (ص ٨٨ - ٨٩).\n(٣) أخرج أقوالهم الطبري في \"جامع البيان\" ٥/ ٩٨ - ٩٩.\nوالحسن بن مسلم هو: ابن يناق المكيّ، وثقه ابن معين، وأبو زرعة، والنَّسائيّ، مات بعد المائة، قبل طاوس.\nانظر: \"تهذيب التهذيب\" لابن حجر ٢/ ٢٧٨، وقال في \"تقريب التهذيب\" (ص ٢٤٣): ثِقَة.\nوأخرج أثر مجاهد أَيضًا عبد الرَّزّاق في \"تفسير القرآن\" ١/ ١٦٣.\nوأخرجه أَيضًا عن الحسن بن مسلم (١٦٦٣).\nوأخرج أثر علي: ابن أبي شيبة في \"المصنف\" ١/ ٢٨٧ (١٦٧٤)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٦٠.","vol":"10","page":338},{"text":"وقال الآخرون: معناه: إلَّا مجتازين فيه للخروج منه، مثل: أن ينام في مسجد فيجنب، أو يكون الماء فيه، أو يكون طريقه عليه، فرخص له أن يمر فيه، ولا يقيم، وعلى هذا القول: تكون الصلاة بمعنى المصلى، والمسجد (١)، كقوله: ﴿وَصَلَوَاتِ﴾ (٢) أراد: مواضع الصلوات، وهذا قول عبد الله، وابن المسيّب، وابن يسار، والضَّحَاك، والحسن، وعكرمة، وأبي الضحى، وعطاء الخُرَاسَانِيّ، والنخعي، والزهري (٣)، يدل عليه:\nما روى الليث، عن يزيد (٤) بن أبي حبيب: أن رجلًا من الْأَنصار كانت أبوابهم في المسجد، فتصيبهم جنابة، ولا ماء عندهم، فيريدون الماء، فلا يجدون ممرًا إلَّا في المسجد، فأنزل الله تعالى هذه الآية (٥).\nوأصل العبور: القطع، يقال: عبر النهر والطريق، إذا قطعهما، وجازهما عبرًا وعبورًا، ومنه قيل للناقة القوية على السفر: عُبْرُ أسفار، وعِبْرُ أسفار (٦).\n_________\n(١) وهو قول ابن عباس. أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٥٩.\n(٢) الحج: ٤٠.\n(٣) أخرج أقوالهم الطبري في \"جامع البيان\" ٥/ ٩٨ - ٩٩، وهو أَيضًا رواية عن ابن عباس، ومجاهد، والحكم، وقول أنس، وأبي عبيدة، وعطاء، ومسروق، وزيد ابن أسلم، وأبي مالك، وعمرو بن دينار، ويحيى بن سعيد، وقتادة.\nانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٦٠.\n(٤) في (ت): زيد، وهو خطأ.\n(٥) أخرجه الطبري في \"جامع البيان\" ٥/ ٩٩.\n(٦) انظر: \"جامع البيان\" للطبري ٥/ ١٠٠، \"القاموس المحيط\" للفيروزآبادي (ص ٥٥٨) (عبر).","vol":"10","page":339},{"text":"[١١٢٩] أخبرنا ابن فنجويه (١)، ثنا ابن شنبة (٢)، ثنا الحضرميّ (٣)، ثنا يحيى بن حمزة اليماني (٤) قال: سمعت عطاء بن أبي مسلم (٥) يذكر عن إسماعيل بن أمية (٦)، عن جسرة (٧)، عن أم سلمة (٨) قالت: قال رسول الله -ﷺ-: \"ألا إن مسجدي حرام على كل حائض من النساء، وعلى كل جنب من الرجال، إلَّا على محمَّد وأهل بيته: علي، وفاطمة، والحسن، والحسين\" (٩).\n_________\n(١) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) عبيد الله بن محمَّد، لم يُذكر بجرح أو تعديل.\n(٣) محمَّد بن عبد الله بن سليمان، ثِقَة، حافظ.\n(٤) ثِقَة، رُمي بالقدر.\n(٥) صدوق، يهم كثيرًا ويرسل ويدلس.\n(٦) ثِقَة، ثبت.\n(٧) جسرة بنت دجاجة العامرية، مقبولة، ويقالى: أن لها إدراكًا.\n(٨) أم المُؤْمنين ﵂.\n(٩) [١١٢٩] الحكم على الإسناد:\nإسناده ضعيف، آفته جسرة، فيها ضعف وعطاء بن أبي مسلم صدوق، يهم، وشيخ شيخ المصنف لم يُذكر بجرح أو تعديل.\nالتخريج:\nأخرجه البيهقي في \"السنن الكبرى\" ٧/ ٦٥، والطبراني في \"المعجم الكبير\" ٢٣/ ٣٧٣ (٨٨٣) من طريق مطين، عن يحيى، عن إسماعيل، عن جسرة، عن أم سلمة به.\nثم نقل البيهقي عن البُخَارِيّ أنَّه قال: لا يصح هذا عن النَّبِيّ - ﷺ -.\nوأخرجه البيهقي أَيضًا في \"السنن الكبرى\" ٧/ ٦٥ من طريق الفضل بن دكين عن أبي غنية عن أبي الخطاب الهجري عن محدوج الذهلي عن جسرة عن أم سلمة به.","vol":"10","page":340},{"text":"﴿وَإِنْ كُنْتُمْ مَرْضَى﴾ جمع مريض، وأراد به مريضًا يضره إمساس الماء، مثل الجدري، والقروح، والجروح، أو كسر قد وضع عليه الجبائر، فإنَّه رخص له في التيمم، هذا قول جماعة من الفقهاء.\nإلَّا ما ذهب إليه عطاء، والحسن: أنَّه لا يتيمم مع وجود الماء، واحتجا بقوله تعالى: ﴿فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا﴾ وهذا واجد للماء (١)، وهذا غلط؛ لما روى عطاء، عن جابر قال: خرجنا في سفر، فأصاب رجلًا منا حجر فشجه في رأسه، ثم احتلم، فسأل أصحابه فقال: هل تجدون لي رخصة؟ فقالوا: ما نجد لك رخصة، وأنت تقدر على الماء، فاغتسل، فمات، فلما قدمنا على رسول الله - ﷺ - أخبر بذلك، فقال: \"قتلوه قتلهم الله، ألا سألوا إذ لم يعلموا، فإنما شفاء العي السؤال، إنما كان يكفيه أن يتيمم، ويعصب على جرحه خرقة، ثم يمسح عليها، ويغسل سائر جسده\" (٢).\n_________\n(١) أخرجه عبد الرَّزّاق في \"المصنف\" ١/ ٢٢٢ (٨٦٤) عن عطاء، وفي ١/ ٢٣٣ (٩٠١) عن الحسن، بمعناه.\n(٢) أخرجه أبو داود، كتاب الطهارة، باب في المجروح يتيمم (٣٣٦)، والدارقطني في \"السنن\" ١/ ١٩٠ (٣)، والبيهقي في \"السنن الكبرى\" ١/ ٢٢٨. كلهم من طريق الزُّبير بن خريق عن عطاء عن جابر به.\nوالزُّبير ضعيف، قال فيه الدارقطني في \"السنن\" ١/ ١٩٠: ليس بالقوي، وكذا قال أبو داود.\nانظر: \"تهذيب التهذيب\" لابن حجر ٣/ ٢٧١، وقال في \"تقريب التهذيب\" (ص ٣٥٣): لين الحديث.\nوقد ضعف إسناد الحديث البيهقي في \"السنن الكبرى\" ١/ ٢٢٨ حيث قال: ولا =","vol":"10","page":341},{"text":"﴿أَوْ عَلَى سَفَرٍ﴾ طويلًا كان أو قصيرًا، فله التيمم عند عدم الماء، فأما إذا لم يكن هناك مرض ولا سفر، ولكنه عدم الماء في موضع لا يعدم فيه الماء غالبًا، مثل: أن يكون في مصر فانقطع الماء عنه رأسًا، أو في قرية فانقطع ماؤها، ففيه ثلاثة مذاهب:\nذهب الشَّافعيّ، ومحمَّد بن الحسن إلى أن عليه التيمم والصلاة، ويعيد الصلاة (١).\nوذهب مالك، والأوزاعي، وأبو يوسف إلى أنَّه يتيمم ويصلي، ولا إعادة عليه (٢).\nوذهب أبو حنيفة إلى أنَّه لا يتيمم ولا يصلي، لكن يصير إلى أن يجد الماء فيتوضأ ويصلي (٣).\n_________\n= يثبت عن النَّبِيّ -ﷺ- في هذا الباب -يعني: المسح على الجبيرة والعصائب- شيء، وأصح ما روي فيه حديث عطاء بن أبي رباح الذي تقدم، وليس بالقوي.\nوقال ابن حجر في \"بلوغ المرام\" ١/ ٣٦: رواه أبو داود بسند فيه ضعف.\nوانظر: \"التلخيص الحبير\" لابن حجر ١/ ١٤٧.\nوقد ورد الحديث من طريق ابن عباس، وليس فيه المسح على الجبائر والعصائب، أخرجه ابن ماجه كتاب الطهارة وسننها، باب في المجروح تصيبه الجنابة فيخاف على نفسه إن اغتسل (٥٧٢)، وأبو داود كتاب الطهارة، باب في المجروح يتيمم (٣٣٧)، والدارمي في \"السنن\" ١/ ٥٨٥ (٧٧٩)، والحاكم في \"المستدرك\" ١/ ٢٨٥، وصححه، والدارقطني في \"السنن\" ١/ ١٩٠، وإسناده حسن.\nوانظر: \"التلخيص الحبير\" لابن حجر ١/ ١٤٨.\n(١) انظر: \"الأم\" للشافعي ١/ ٦٣.\n(٢) انظر: \"المدونة الكبرى\" للإمام مالك ١/ ١٤٥ - ١٤٦.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ ١/ ١٢٢ - ١٢٣، =","vol":"10","page":342},{"text":"﴿أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ﴾ وقرأ الزُّهْرِيّ: (من الغيط) (١).\nوالغيط، والغوط، والغائط كلها بمعنى واحد، وهو: الخبت المطمئن من الأرض (٢).\nوقال مجاهد: هو الوادي (٣).\nمحمَّد بن جرير: ما اتسع من الأودية وتصوَّب (٤).\nمؤرِّج: قرارة من الأرض تحفها آكام تسترها، وجمعها غيطان (٥).\nوالفعل منه غاط، يغوط، مثل عاد، يعود، وتغوَّط، يتغوط، إذا أتى الغائط، وكانوا يتبرزون هناك، فكنى عن الحدث بالغائط، مثل العذرة، والحش، وهو هنا كناية عن حاجة البطن (٦).\n﴿أَوْ لَامَسْتُمُ النِّسَاءَ﴾ قرأ حمزة والكسائي وخلف: (لمستم النساء)\n_________\n= وهو قول زفر أَيضًا، وذكر السرخسي عن أبي حنيفة رواية أخرى: أنَّه يصلي ويعيد، والقول بأن على فاقد الماء في الحضر التيمم والصلاة، هو مذهب الحنابلة أَيضًا.\n(١) انظر: \"المغني\" لابن قدامة ١/ ٣١١.\nوهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ١/ ١٩٠.\n(٢) انظر: \"لسان العرب\" لابن منظور ٧/ ٣٦٥ (غوط).\n(٣) أخرجه الطبري في \"جامع البيان\" ٥/ ١٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٦١.\n(٤) \"جامع البيان\" ٥/ ١٠١.\n(٥) لم أجده.\n(٦) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٢٨.","vol":"10","page":343},{"text":"بغير أَلْف ها هنا، وفي المائدة، وهو اختيار أبي عبيد.\nوقرأ الباقون بالألف فيهما (١)، وهو اختيار أبي حاتم.\nواختلف المفسرون في معنى اللمس، والملامسة: فقال قوم: هما المجامعة، وهو قول ابن عباس، والحسن، ومجاهد، وقتادة (٢).\nقال سعيد بن جبير: ذكروا اللمس، فقال ناس من الموالي: ليس بالجماع. وقال ناس من العرب: هو الجماع. فأتيت ابن عباس، فذكرت ذلك له، فقال: من أي الفريقين كنت؟ فقلت: كنت مع الموالي. فقال: غلب فريق الموالي، إن اللمس، والمس، والمباشرة: الجماع، ولكن الله يكني عما شاء بما يشاء (٣).\nوعلى هذا القول إنما كنى باللمس عن الجماع؛ لأن باللمس يوصل إليه، كما يقال للسحاب: سماء، وللمطر: سماء، وللكلأ: سماء؛ لأن بالسحاب يتوصل إلى المطر، وبالمطر يتوصل إلى الكلأ، قال الشَّاعر:\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٥٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٠.\n(٢) أخرج أقوالهم الطبري في \"جامع البيان\" ٥/ ١٠١ - ١٠٣، وهو قول على، وأبي بن كعب، وطاووس، وعبيد بن عمير، والشعبي، ومقاتل بن حيان.\nانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٦١.\n(٣) أخرجه سعيد في \"سننه\" ٤/ ١٢٦٣ (٦٤٠)، والطبري في \"جامع البيان\" ٥/ ١٠٣، وأورد له طرقًا، والبيهقي في \"السنن الكبرى\" ١/ ١٢٥ وفريق الموالي: هم سعيد بن جبير، وعطاء، ونفر آخرون، وفريق العرب: هم عبيد بن عمير، ونفر معه، كما جاء موضحًا في الطرق الأخرى التي أوردها الطبري.","vol":"10","page":344},{"text":"إذا سقط السماء بأرض قوم ... رعيناه وإن كانوا غضابا (١)\nوقال آخرون: هو التقاء البشرتين، سواء كان بجماع أو بغير جماع، وهو قول ابن مسعود، وابن عمر، وأبي عبيدة، ومنصور، وعبيدة، والشعبي، والنخعي، وحماد، والحكم (٢).\nواختلف الفقهاء في حكم الآية على خمسة مذاهب:\nقال الشَّافعيّ ﵀: إذا أفضى الرَّجل بشيء من بدنه إلى شيء من بدن المرأة، سواء كان باليد، أو بغيرها من أعضاء الجسد تعلق نقض الطهر به (٣).\n_________\n(١) البيت لجرير، وهو في: \"ديوانه\" (ص ١٧)، \"معجم الشواهد العربية\" لعبد السلام هارون (ص ٣١).\n(٢) انظر: أقوالهم في: \"جامع البيان\" للطبري ٥/ ١٠٤ - ١٠٥، وهو قول أبي عثمان النهدي، وثابت بن الحجاج، وزيد بن أسلم، وعطاء، ورواية عن الشعبي.\nانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٦١. وقد رجح هذا القول ابن العربي في \"أحكام القرآن\" ١/ ٤٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٢٤، وذكر أنَّه مذهب أكثر الفقهاء.\nورجح الطبري في \"جامع البيان\" ٥/ ١٠٥ القول الأول؛ لصحة الخبر عن رسول الله - ﷺ -: أنَّه كان يقبل بعض نسائه، ثم يصلي، ولا يتوضأ، وهو قول شيخ الإِسلام ابن تيمية، حيث قال -بعد أن ذكر الأقوال في المسألة: والأظهر هو القول الأول، وأن الوضوء لا ينتقض بمس النساء مطلقًا، وما زال المسلمون يمسون نساءهم، ولم ينقل أحد قط عن النَّبِيّ - ﷺ - أنَّه كما يأمر المسلمين بالوضوء من ذلك، ولا نقل عن الصَّحَابَة على حياته أنَّه توضأ من ذلك، ولا نقل عنه قط أنَّه توضأ من ذلك. \"مجموع الفتاوى\" ٣٥/ ٣٥٨.\n(٣) انظر: نص كلام الشَّافعيّ في \"الأم\" ١/ ٢٩ - ٣٠،","vol":"10","page":345},{"text":"وهو قول ابن مسعود، وابن عمر، والزهري، وربيعة.\nوقال الأَوْزَاعِيّ: إن كان اللمس باليد نقض الطهر، وإن كان بغير اليد لم ينقضه (١)، وأجراه مجرى مس الفرج.\nوقال مالك بن أنس، والليث بن سعد، وأَحمد بن حنبل، وإسحاق ابن راهويه: إن كان اللمس لشهوة نقض، وإن كان بغير شهوة لم ينقض (٢).\nوقال أبو حنيفة وأبو يوسف: إن كانت ملامسة فاحشة نقضت، وإلا لم تنقض (٣)، والملامسة الفاحشة ما يحدث الانتشار.\nوذهبت طائفة إلى أن الملامسة لا تنقض الطهر بحال (٤)، وبه قال من الصَّحَابَة ابن عباس، ومن التابعين: الحسن البَصْرِيّ، وإليه ذهب محمَّد بن الحسن (٥).\nوعن الثَّوريّ روايتان: أحدهما: مثل قول محمَّد، والثانية: مثل مالك.\n_________\n(١) لم أجده.\n(٢) انظر: \"المدونة الكبرى\" للإمام مالك ١/ ١٢١ - ١٢٢، \"المغني\" لابن قدامة ١/ ٢٥٦، وذكر أن ذلك هو المشهور من المذهب، ولأحمد رواية أخرى: أنَّه لا ينقض إلَّا الجماع.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ ١/ ٦٨.\n(٤) أي: ما دون الجماع، كما مر قريبًا، من قول ابن عباس، وقول الحسن أخرجه الطبري في \"جامع البيان\" ٥/ ١٠٣.\n(٥) في، انظر: \"المبسوط\" للسرخسي ١/ ٦٨.","vol":"10","page":346},{"text":"ودليل الشَّافعيّ من الآية: أن الملامسة قد تكون باليد، بدليل ما روي عن النَّبِيّ -ﷺ- أنَّه نهى عن بيع الملامسة (١). واللمس أكثر ما يستعمل في لمس اليد.\nوأنشد الشَّافعيّ (٢):\nلمست بكفي كفه؛ طلب الغنى ... ولم أدر أن الجود، من كله، يعدي\nفلا أنا، منه، ما أفاد ذوو الغنى ... أفدت، وأعداني فأنفذت ما عندي (٣)\nوروى الزُّهْرِيّ (٤)، عن سالم (٥)، عن أَبيه (٦) قال: جسها بيده من الملامسة (٧).\n_________\n(١) أخرجه البُخَارِيّ، كتاب البيوع، باب بيع المنابذة (٢١٤٦)، ومسلم كتاب البيوع، باب إبطال بيع الملامسة والمنابذة (١٥١١)، وغيرهما، من حديث أبي هريرة.\nوأخرجه البُخَارِيّ، كتاب البيوع، باب بيع المخاضرة (٢٢٠٧)، والبيهقي في \"السنن الكبرى\" ٥/ ٢٩٨ من حديث أنس ﵁.\n(٢) ساقطة من (ت).\n(٣) انظر: \"الأم\" للشافعي ١/ ٣٠، وفيه: (المست) بدل (لمست)، و(فبذرت) بدل (فأنفذت).\n(٤) الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٥) سالم بن عبد الله بن عمر بن الخطاب، ثبت، عابد، فاضل.\n(٦) عبد الله بن عمر بن الخطاب - ﵁ -.\n(٧) أخرجه مالك في \"الموطأ\" ١/ ٤٣ (٦٤) في الطهارة، باب الوضوء من قبلة الرَّجل امرأته.","vol":"10","page":347},{"text":"ويدل عليه أَيضًا: ما روى عبد الرَّحْمَن بن أبي ليلى (١) عن معاذ: أن رجلا سأل النَّبِيّ - ﷺ - عن الرَّجل ينال من امرأة لا تحل له، ما يناله من امرأته إلَّا الجماع؟ فقال: \"يتوضأ وضوءًا حسنًا\" (٢)، فثبت أن اللمس ينقض الوضوء.\nواحتج من لم يوجب الوضوء بالملامسة نفسها بما:\n[١١٣٠] أخبرنا ابن فنجويه (٣)، ثنا أبو بكر السني (٤)، أنا\n_________\n(١) ثِقَة. تُوفِّي سنة (٨٢ هـ).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٢/ ١٣٦، والتِّرمذيّ، أبواب تفسير القرآن، باب ومن سورة هود (٣١١٣)، وعبد بن حميد في \"المنتخب\" (١١٠)، والبيهقي في \"السنن الكبرى\" ١/ ١٢٥، والدارقطني في \"السنن\" ١/ ١٣٤، والحاكم في \"المستدرك\" ١/ ٢٢٩، والطبراني في \"المعجم الكبير\" ٢/ ١٣٧، وابن الجوزي في \"التحقيق في أحاديث الخلاف\" ١/ ١٧٣، كلهم من طريق عبد الملك بن عمير عن عبد الرَّحْمَن بن أبي ليلى عن معاذ بن جبل، وعبد الرَّحْمَن لم يدرك معاذًا، قال ذلك البيهقي، المصدر السابق، وقال التِّرْمِذِيّ: هذا حديث ليس إسناده بمتصل؛ فإن عبد الرَّحْمَن بن أبي ليلى لم يسمع من معاذ بن جبل، وضعفه الزيلعي في \"نصب الراية\" ١/ ٧٠.\nوأخرجه الطبري في \"جامع البيان\" ١٢/ ١٣٥، والنَّسائيّ في \"السنن الكبرى\" ٤/ ٣١٦ (٧١٣٧) من طريق سماك بن حرب، والأعمش عن إبراهيم عن عبد الرَّحْمَن ابن يزيد عن ابن مسعود، وأخرجه أَحْمد في \"المسند\" ١/ ٤٤٥ (٤٢٥٠).\nوأخرجه التِّرْمِذِيّ في أبواب تفسير القرآن، باب ومن سورة هود (٣١١٤) من طريق يحيى بن سعيد عن سليمان التَّيْميّ عن أبي عثمان عن ابن مسعود، وقال: حسن صحيح.\n(٣) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٤) حافظ، ثِقَة.","vol":"10","page":348},{"text":"النَّسائيّ (١)، أنا قتيبة بن سعيد (٢)، عن مالك (٣)، عن أبي النضر (٤)، عن أبي سلمة (٥)، عن عائشة ﵂ قالت: كنت أنام بين رسول الله - ﷺ - ورجلاي في قبلته، فإذا سجد غمزني، فقبضت رجلي، فإذا قام بسطتها، والبيوت يومئذ ليس فيها مصابيح (٦).\n[١١٣١] وبإسناده عن أبي عبد الرَّحْمَن (٧)، أخبرنا محمَّد بن عبد الله بن عبد الحكم (٨)، عن شعيب بن الليث (٩)، أخبرنا ابن\n_________\n(١) الإمام، الحافظ، صاحب \"السنن\".\n(٢) ثِقَة، ثبت.\n(٣) مالك بن أنس، إمام دار الهجرة، رأس المتقنين وكبير المتثبتين.\n(٤) أبو النضر، سالم بن أبي أمية المدنِيُّ، روى عن أبي سلمة، وسعيد بن المسيّب، ثِقَة، ثبت، وكان يرسل.\n(٥) أبو سلمة بن عبد الرَّحْمَن بن عوف القُرشيّ، الزُّهْرِيّ، ثِقَة مكثر.\n(٦) [١١٣٠] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البُخَارِيّ كتاب الصلاة، باب الصلاة على الفراش (٣٨٢)، ومسلم كتاب الصلاة باب الاعتراض بين يدي المصلي (٢٧٢)، ومالك في \"الموطأ\" ١/ ١١٧ (٢٥٦)، وأَحمد في \"المسند\" ٦/ ١٤٨ (٢٥١٤٨)، والنَّسائيّ في \"المجتبى\" كتاب الطهارة، باب ترك الوضوء من مس الرَّجل امرأته من غير شهوة ١/ ١٠١، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ١١٠ (٢٣٤٢) وغيرهم، من طريق أبي سلمة عن عائشة به.\n(٧) النَّسائيّ، الإمام، الحافظ، صاحب \"السنن\".\n(٨) أبو عبد الله المصري، ثِقَة، فقيه.\n(٩) ثِقَة، نبيل، فقيه.","vol":"10","page":349},{"text":"الهاد (١)، عن عبد الرحمن بن القاسم (٢)، عن القاسم (٣)، عن عائشة ﵂ قالت: إن كان رسول الله - ﷺ - ليصلي، وإني لمعترضة بين يديه اعتراض الجنازة، حتى إذا أراد أن يوتر مسني برجله (٤).\n[١١٣٢] وبه عن أبي عبد الرحمن (٥)، خبرنا محمد بن عبد الله ابن المبارك (٦)، ونصير (٧) بن الفرج (٨)، واللفظ له، قالا: حدثنا أبو أسامة (٩)، عن عبد الله بن عمر (١٠)، عن محمد بن يحيى بن\n_________\n(١) يزيد بن عبد الله بن أسامة بن الهاد الليثي، ثقة، كثير الحديث.\n(٢) أبو محمد المدني، الفقيه، ثقة، جليل.\n(٣) ثقة.\n(٤) [١١٣٢] الحكم على الإسناد.\nإسناده صحيح.\nالتخريج:\nأخرجه البيهقي في \"السنن الكبرى\" ١/ ١٢٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ١١١ (٢٣٤٣) من طريق عبد الرحمن عن أبيه عن عائشة، وهو طريق آخر للحديث السابق.\n(٥) الإمام، الحافظ، صاحب \"السنن\".\n(٦) ثقة، حافظ.\n(٧) في النسخ الخطية: نصر، والمثبت الصواب.\n(٨) نصير بن الفرج السلمي، ثقة.\n(٩) أبو أسامة هو حماد بن أسامة، ثقة، ثبت، ربما دلس، وكان بأخرة يحدث من كتب غيره.\n(١٠) هكذا وجد في النسخ، والصواب أنه عبيد الله بن عمر، والتصويب من مصادر التخريج وهو ثقة.","vol":"10","page":350},{"text":"حبان (١)، عن الأعرج (٢)، عن أبي هريرة، عن عائشة - ﵂ - قالت: فقدت رسول الله - ﷺ - ذات ليلة، فجعلت أطلب بيدي، فوقعت يدي على قدميه، وهما منصوبتان، وهو ساجد يقول: \"أعوذ برضاك من سخطك، وبمعافاتك من عقوبتك، وأعوذ بك منك، لا أحصي ثناء عليك، أنت كما أثنيت على نفسك\"، وفي بعض الألفاظ: فلما فرغ من الصلاة قال لي: \"يا عائشة، أتاك شيطانك؟ \" (٣).\nقالوا: فلمسته عائشة وهو في الصلاة فمضى فيها، ولأجل هذه الأخبار خص من ذكرنا (لمس الشهوة) (٤) بنقض الوضوء.\n_________\n(١) فقيه.\n(٢) الأعرج هو عبد الرحمن بن هرمز، ثقة، ثبت.\n(٣) في الأصل: سلطانك، والمثبت هو الصواب الموافق للرواية التي أخرجها البيهقي، كما سيأتي في التخريج.\n[١١٣٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم، كتاب الصلاة، باب ما يقال في الركوع والسجود (٤٨٦)، وأحمد ٦/ ٥٨ (٢٤٣١٢)، وأبو داود، كتاب الصلاة، باب في الدعاء في الركوع والسجود (٨٧٩)، وغيرهم من طريق عبيد الله بن عمر عن محمد بن يحيى عن الأعرج عن أبي هريرة به، وكون الراوي هو عبد الله بن عمر خطأ في النسخ، كما سبق التنبيه عليه.\nوأخرجه البيهقي في \"السنن الكبرى\" ٢/ ١١٦ من طريق أبي النضر عن عروة عن عائشة، وفيه الزيادة التي ذكرها المصنف، وهي قوله: (أتاك شيطانك).\n(٤) في (م): اللمس بالشهوة.","vol":"10","page":351},{"text":"[١١٣٣] وأخبرنا الحسين بن محمد بن عبد الله (١)، أخبرنا أحمد ابن محمد بن إسحاق (٢)، أخبرنا أحمد بن شعيب (٣)، أخبرنا محمد بن المثنى (٤)، عن يحيى بن سعيد (٥)، عن سفيان (٦) قال: أخبرني أبو روق (٧) عن إبراهيم التيمي (٨)، عن عائشة ﵂: أن النبي - ﷺ - كان يقبل بعض أزواجه ثم يصلي ولا يتوضأ (٩).\n_________\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) حافظ، ثقة.\n(٣) الإمام، الحافظ، صا حب \"السنن\".\n(٤) ثقة، من الأثبات.\n(٥) ثقة، متقن، حافظ، إمام قدوة.\n(٦) الثوري: ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(٧) أبو روق: عطية بن الحارث، صدوق.\n(٨) أبو إسحاق المدني، ثقة، إلَّا أنه يرسل ويدلس.\n(٩) [١١٣٣] الحكم على الإسناد:\nذكر أبو داود والنسائي أن إبراهيم التيمي لم يسمع من عائشة، ولكن إبراهيم لم يتفرد به؛ فقد تابعه عروة، كما سيأتي ذكره، وقد أخرجه الدارقطني في \"السنن\" ١/ ١٤١ (٢٤) من طريق معاوية بن هشام عن الثوري عن أبي روق عن إبراهيم عن أبيه عن عائشة، فاتصل السند وصح بذلك، ولله الحمد.\nالتخريج:\nأخرجه النسائي، كتاب الطهارة، باب ترك الوضوء من القبلة ١/ ١٠٤، وأبو داود، كتاب الطهارة، باب الوضوء من القبلة (١٧٨) من طريق يحيى بن سعيد عن سفيان عن أبي روق عن إبراهيم عن عائشة به.\nوأخرجه الدارقطني في \"السنن\" ١/ ١٣٧ (١٥)، وأبو داود، كتاب الطهارة، باب الوضوء من القبلة (١٧٩) من طريق وكيع عن الأعمش عن حبيب بن أبي ثابت عن عروة عن عائشة.","vol":"10","page":352},{"text":"وأما تفصيل كيفية الملامسة على مذهب الشافعي، فهي على ثلاثة أوجه: لمس ينقض الوضوء، قولًا واحدًا، ولمس لا ينقض الوضوء، ولمس مختلف فيه.\nفالذي ينقض الوضوء ملامسة الرجل المرأة الشابة الأجنبية، فهذا ينقضر الوضوء بأي جزء من أجزائه حصل، ساهيًا كان أو متعمدًا، حية كانت أو ميتة.\nوالذي لا ينقضه ملامسة الشعر والسن والظفر.\nوالذي يختلف فيه هو: أن يلمس صبية صغيرة، أو عجوزًا كبيرة، أو واحدة من ذات محارمه ممن لا يحل له نكاحها، ففيها قولان:\nأحدهما: ينقض الوضوء؛ لأنهن من جملة من النساء، وقد قال الله ﷿ (أو لمستم النساء) ولم يفرق.\nوالثاني: لا ينقض؛ لأنه لا مدخل للشهوة فيهن (١)، يدل عليه:\n[١١٣٤] ما أخبرنا أبو الحسين (٢) الخفاف (٣)، أنا أبو العباس السراج (٤)، ثنا قتيبة بن سعيد (٥)، ثنا مالك بن أنس (٦).\n_________\n(١) وهو الأصح في المذهب الشافعي.\nانظر: \"المنهاج\" للنووي مع شرحه \"مغني المحتاج\" للخطيب الشربيني ١/ ٣٥.\n(٢) في (ت): أبو بكر بن الحسين.\n(٣) أبو الحسين أحمد بن محمد بن عمر الخفاف، شيخ، صالح، زاهد.\n(٤) إمام، حافظ، ثقة.\n(٥) ثقة، ثبت.\n(٦) إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.","vol":"10","page":353},{"text":"[١١٣٥] وأخبرنا أبو بكر الجوزقي (١)، أخبرنا أبو العباس الدغولي (٢)، ثنا عبد الله بن مسلمة القعنبي (٣)، عن مالك (٤)، عن عامر (٥) بن عبد الله بن الزبير (٦)، عن عمرو بن سليم الزرقي (٧) عن أبي قتادة السلمي الأنصاري (٨): أن رسول الله - ﷺ - كان يصلي وهو حامل أمامة بنت زينب بنت رسول الله - ﷺ - لأبي (٩) العاص بن ربيعة (١٠) بن عبد شمس، فإذا سجد وضعها، وإذا قام رفعها (١١).\n_________\n(١) ثقة.\n(٢) الإمام، الحافظ، المجود.\n(٣) ثقة، عابد.\n(٤) مالك بن أنس، إمام دار الهجرة، ورأس المتقنين، وكبير المتثبتين.\n(٥) في (ت): عمار.\n(٦) ثقة، عابد.\n(٧) ثقة، ويقال: له رؤية.\n(٨) أبو قتادة الأنصاري، اسمه الحارث بن ربعي، شهد أحدًا وما بعدها.\n(٩) في (م): من.\n(١٠) في (ت): الربيع بن عبد العزى بن عبد شمس، وهو الصواب، كما في \"الإصابة\" لابن حجر ١١/ ٢٣١، وأبو العاص صحابي، أسلمت زوجته زينب قبله، وهاجرت، ثم لحقها بعد فترة مسلمًا، توفي في ذي الحجة سنة (١٢ هـ) في خلافة الصديق.\n(١١) [١١٣٤، ١١٣٥] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري، كتاب الصلاة، باب إذا حمل جارية صغيرة على عنقه في الصلاة (٥١٦)، ومسلم، كتاب المساجد، باب جواز حمل الصبيان في الصلاة =","vol":"10","page":354},{"text":"فهذا حكم الملامسة إذا لم يكن حائل، فأما إذا كانت من دون حائل فإنها لا تنقض الطهارة، سواء كان الحائل صفيقًا، أو رقيقًا، هذا ما عليه الجمهور.\nوقال مالك: ينقضها إن كان رقيقًا، ولا ينقضها إن كان صفيقًا (١).\nوقال الليث وربيعة: ينقضها، سواء كان صفيقًا أو رقيقًا.\nوالدليل على أنها لا تنقض الوضوء إذا كانت من دون حائل: ظاهر الآية (أو لمستم النساء) فإذا لمسها مع حائل فما لمسها، إنما لمس الحائل، والدليل عليه: أنه لو حلف لا يلمسها، فلمسها من دون حائل لم يحنث، فهذا كله حكم اللامس.\nفأما حكم (٢) الملموس، فهل ينقض طهره أم لا؟ فعلى قولين للشافعي:\nأحدهما: أنه ينقض، لاشتراكها في الالتذاذ به (٣).\nوالثاني: لا ينقض، لخبر عائشة ﵁: فوقعت يدي على أخمص قدمي رسول الله - ﷺ - (٤).\n_________\n= (٥٤٣)، ومالك في \"الموطأ\" ١/ ١٧٠ (٤١٠) وأحمد في \"المسند\" ٥/ ٢٩٥ (٢٢٥٣٢) وغيرهم، من طريق عامر بن عبد الله عن عمرو بن سليم. . . به.\n(١) انظر: \"المدونة الكبرى\" للإمام مالك ١/ ١٢١.\n(٢) من (م).\n(٣) وهو الذي استظهره النووي في \"المنهاج\" مع الشرح ٣/ ٣٥ حيث قال: والملموس كلامس، في الأظهر.\n(٤) الحديث قطعة من حديث عائشة الذي سبق. =","vol":"10","page":355},{"text":"﴿فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا﴾، اعلم أن التيمم من خصائص هذه الأمة.\n[١١٣٦] أخبرنا أبو بكر الجوزقي (١)، أخبرنا أبو حامد بن الشرقي (٢)، ثنا محمد بن يحيى (٣)، ثنا إسماعيل بن الخليل (٤) قال: أخبرنا يحيى بن أبي زائدة (٥)، أخبرني سعد بن طارق وهو أبو مالك الأشجعي (٦)، حدثني ربعي بن حراش (٧)، عن حذيفة (٨) قال: قال رسول الله - ﷺ -: \"فضلنا على الناس بثلاث: جعلت الأرض كلها لنا مسجدًا، وجعلت تربتها لنا طهورًا إذا لم نجد الماء، وجعلت صفوفنا كصفوف الملائكة\" (٩).\n_________\n(١) ثقة.\n(٢) ثقة، مأمون.\n(٣) محمد بن يحيى بن محمد بن كثير الحراني، لؤلؤ، ثقة، صاحب حديث.\n(٤) ثقة.\n(٥) ثقة، متقن.\n(٦) ثقة.\n(٧) ثقة، عابد.\n(٨) صحابي، جليل.\n(٩) [١١٣٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم، كتاب المساجد ومواضع الصلاة (٥٢٢)، والنسائي في \"السنن الكبرى\" ٥/ ١٥ (٥٠٢٢)، وغيرهم من طريق سعد بن طارق عن ربعي عن حذيفة.","vol":"10","page":356},{"text":"فأما بدء التيمم:\n[١١٣٧] فأخبرنا (أبو الحسين، أحمد) (١) بن محمد بن عمر (الشيخ الصالح بقراءتي عليه) (٢)، أخبرنا أبو العباس محمد بن إسحاق السراج (٣) (سنة اثنتي عشرة وثلاثمائة) (٤).\n[١١٣٨] ح وأخبرنا أبو بكر الجوزقي (٥) قال: أخبرنا مكي بن عبدان (٦) قال: ثنا عبد الرحمن بن بشر (٧) قال: حدثنا عبد الرزاق (٨) قال: أخبرني مالك بن أنس (٩).\n[١١٣٩] وأخبرنا محمد بن زكريا بن الحسن (١٠)، أخبرنا أحمد بن محمد بن الحسن (١١) ثنا حمدان السلمي (١٢)، ثنا عبد الله بن مسلمة (١٣)\n_________\n(١) في النسخ الخطية: الحسين بن أحمد. والمثبت الصواب.\n(٢) من (ت).\nوهو أبو الحسين أحمد، الخفاف، شيخ، صالح، زاهد.\n(٣) إمام، حافظ، ثقة.\n(٤) ساقطة من (ت)، (م)، وفيهما زيادة: ثنا إسحاق بن إبراهيم الحنظلي.\n(٥) ثقة.\n(٦) المحدث، الثقة، المتقن.\n(٧) ثقة.\n(٨) ثقة، حافظ.\n(٩) إمام دار الهجرة، ورأس المتقنين، وكبير المتثبتين.\n(١٠) هو الجوزقي، ثقة.\n(١١) هو ابن الشرقي، ثقة، مأمون.\n(١٢) أحمد بن يوسف بن خالد، المعروف بحمدان السلمي، حافظ، ثقة.\n(١٣) ثقة، عابد.","vol":"10","page":357},{"text":"ويحيى بن يحيى (١) وإسماعيل بن أبي أويس (٢)، عن مالك (٣). [١١٤٠] وأخبرنا أبو الحسن أحمد بن محمد بن يوسف الفقيه (٤)، أنا مكي بن عبدان (٥)، ثنا محمد بن يحيى (٦) قال: وفيما قرأت على ابن نافع (٧)، حدثني مطرف (٨)، عن مالك (٩)، عن عبد الرحمن بن القاسم (١٠)، عن أبيه (١١)، عن عائشة ﵂.\n[١١٤١] وأخبرنا أبو الحسين القنطري (١٢)، أخبرنا أبو العباس الثقفي (١٣)، ثنا هناد بن السري (١٤)، ثنا أبو معاوية (١٥)، عن هشام\n_________\n(١) يحيى بن يحيى بن بكر التميمي الحنظلي؛ ولاء، ثقة، ثبت.\n(٢) إسماعيل بن عبد الله بن أبي أويس، صدوق، أخطأ في أحاديث من حفظه.\n(٣) إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) المحدث، الثقة، المتقن.\n(٦) الذهلي، ثقة، حافظ، جليل.\n(٧) عبد الله بن نافع بن أبي نافع الصائغ، ثقة، صحيح الكتاب، في حفظه لين.\n(٨) هو ابن عبد الله بن مطرف، أبو مصعب المدني، ثقة.\n(٩) مالك بن أنس، إمام دار الهجرة.\n(١٠) أبو محمد المدني، ثقة، جليل.\n(١١) ثقة.\n(١٢) أبو الحسين القنطري هو الخفاف الزاهد، وهذا من المصنف تدليس، تكرر مرارًا.\n(١٣) محمد بن إسحاق، أبو العباس السَّراج، إمام، حافظ، ثقة.\n(١٤) ثقة.\n(١٥) أبو معاوية، هو محمد بن خازم الضرير، ثقة، أحفظ الناس لحديث الأعمش، وقد يهم في غيره، وقد رُمي بالإرجاء.","vol":"10","page":358},{"text":"ابن عروة (١)، عن أبيه (٢)، عن عائشة ﵂.\n[١١٤٢] وأخبرنا أبو بكر الجوزقي (٣) قال: أخبرنا أبو حامد بن الشرقي (٤)، ومكي بن عبدان (٥) قالا: ثنا أبو الأزهر (٦) قال: ثنا عبد الله بن نمير (٧)، عن هشام بن عروة (٨)، عن أبيه (٩)، عن عائشة ﵂.\n[١١٤٣] وأخبرنا عبد الله بن حامد (١٠) وشعيب بن محمد البيهقي (١١)، قالا: أنبأنا مكي بن عبدان (١٢)، ثنا أحمد بن الأزهر (١٣)، حدثنا روح بن عبادة (١٤)، ثنا أبو عامر الخزاز (١٥)، ثنا\n_________\n(١) ثقة، فقيه، ربما دلس.\n(٢) ثقة.\n(٣) ثقة.\n(٤) ثقة، مأمون.\n(٥) ثقة.\n(٦) أحمد بن الأزهر، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٧) ثقة، صاحب حديث، من أهل السنة.\n(٨) ثقة، فقيه، ربما دلس.\n(٩) ثقة.\n(١٠) لم يذكر بجرح ولا تعديل.\n(١١) مستور، من أهل النواحي.\n(١٢) ثقة.\n(١٣) صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(١٤) ثقة، فاضل، له تصانيف.\n(١٥) صالح بن رستم المزني؛ ولاء، أبو عامر الخزاز، روى عن ابن أبي مليكة، صدوق، كثير الخطأ.","vol":"10","page":359},{"text":"ابن أبي مليكة (١)، عن عائشة - ﵂ -، قالت: كنا مع رسول الله - ﷺ - بالأبواء، حتى إذا كنا بالبيداء، أو بذات الجيش، انقطع عقد لي -وكانت استعارتها من أسماء (بنت عنيس) (٢) فضلَّ، فأخبرت بذلك رسول الله - ﷺ - فأمر بالتماسه، فالتمس فلم يوجد، فأناخ رسول الله - ﷺ -، وأناخ الناس، فباتوا ليلتهم تلك، وأقاموا على التماسه، وليسوا على ماء، وليس عندهم ماء، فأتى الناس أبا بكر ﵁، فقالوا: ألا ترى إلى عائشة حبست الناس على غير ماء. فجاء أبو بكر ورسول الله - ﷺ - واضع رأسه على فخذي، قد نام، فعاتبني، فقال: ما شاء الله، وقال: قبحها الله من زيادة، حبست الناس على غير ماء، وقد حضرت الصلاة. ثم طعن بيده على خاصرتي، فما منعني من التحرك إلا أن رسول الله - ﷺ - كان واضعًا رأسه على فخذي، فنام رسول الله - ﷺ - حتى أصبح على غير ماء، فأنزل الله آية التيمم، قال: فبعثنا البعير الذي كنت عليه فوجدنا العقد تحته، فقال أسيد بن حضير: ما هذا بأول بركتكم يا آل أبي بكر، جزاك الله خيرًا، فوالله ما نزل بك أمر قط تكرهينه، إلا جعل الله لك وللمسلمين فيه خيرًا (٣).\n_________\n(١) عبد الله بن عبيد الله بن أبي مليكة، ثقة، فقيه.\n(٢) من (ت).\n(٣) [١١٣٧ - ١١٤٣] الحكم على الإسناد:\nإسناده صحيح بمجموع طرقه.\nالتخريج: =","vol":"10","page":360},{"text":"فأباح الله تعالى التيمم (١) بخمس شرائط: أحدها: دخول وقت الصلاة، فلا يجوز التيمم إلا بعد دخول الوقت، ولا يجمع (٢) صلاتي فرض بتيمم واحد. هذا قول علي، وابن عباس، وابن عمر، ومذهب مالك، والشافعي، والليث بن سعد، وأحمد بن حنبل، قالوا: لأنها طهارة ضرورة، فقاسوه على (٣) المستحاضة، ولأن النبي - ﷺ - قال: \"أينما أدركتك الصلاة تيممت وصليت\" (٤).\n_________\n= أخرجه البخاري، في كتاب التيمم، باب (٣٣٤)، ومسلم، كتاب الحيض، باب التيمم (٣٦٧)، ومالك في \"الموطأ\" ١/ ٥٣ (١٢٠)، وأحمد في \"المسند\" ٦/ ١٧٩ (٢٥٤٥٥)، وابن خزيمة ١/ ١٣١ (٢٦٢) وغيرهم، من طريق مالك عن عبد الرحمن بن القاسم عن أبيه عن عائشة به.\nوأخرجه أبو عوانة في \"مسنده\" ١/ ٣٠٣، والطبراني في \"المعجم الكبير\" ٢٣/ ٤٩ (١٣٠) من طريق هشام بن عروة عن أبيه عن عائشة به.\nوأخرجه الطبري في \"جامع البيان\" ٥/ ١٠٧ من طريق ابن علية عن أيوب عن ابن أبي مليكة أن النبي - ﷺ - كان في سفر، ففقدت عائشة عقدًا. .فذكره، وهذه متابعة من أيوب لأبي عامر الخزاز، في سند المصنف.\n(١) في (ت): عند عدم الماء.\n(٢) في (م)، (ت): بالتيمم بين.\n(٣) في (ت): فقاسوا على طهارة.\nوانظر: \"المدونة الكبرى\" للإمام مالك ١/ ١٤٩، \"الأم\" للشافعي ١/ ٦٤، \"المغني\" لابن قدامة ١/ ٣١٣.\n(٤) الحديث أخرجه البخاري، كتاب أحاديث الأنبياء، باب ﴿يَزِفُّونَ﴾ النسلان في المشي (٣١٨٦)، ومسلم، كتاب المساجد ومواضع الصلاة (٥٢٠)، وابن خزيمة في \"صحيحه\" ٢/ ٥ (٧٨٧) وغيرهم من طريق أبي ذر، وليس فيها قوله: =","vol":"10","page":361},{"text":"[١١٤٤] وأخبرنا أبو نصر الشيرازي (١) الفقيه بقراءتي عليه (٢)، أنا أبو الوليد حسان بن محمد القرشي (٣)، ثنا الحسن بن سفيان (٤)، ثنا أبو بكر (٥)، ثنا هشيم (٦)، عن حجاج (٧)، عن أبي إسحاق (٨)، عن الحارث (٩)، عن (١٠) على - ﵁ - قال: تيمم لكل صلاة (١١).\n[١١٤٥] وبه عن أبي بكر (١٢)، ثنا ابن مهدي (١٣)،\n_________\n= وفي الباب عن جابر، أخرجه البخاري بلفظ: \"فأيما رجل. من أمتي أدركته الصلاة فليصل\" كتاب التيمم، ومسلم، كتاب المساجد ومواضع الصلاة (٥٢١)، والبيهقي في \"السنن الكبرى\" ١/ ٢١٢، وغيرهم.\n(١) محمد بن علي بن محمد الشيرازي، الفاضل، الثقة، الأمين.\n(٢) من (ت).\n(٣) الإمام، الحافظ، شيخ خراسان، ومفتيها\n(٤) أبو سفيان النسوي، الإمام، الحافظ، الثبت.\n(٥) أبو بكر، عبد الله بن محمد بن أبي شيبة، ثقة، حافظ.\n(٦) هشيم بن بشير، ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٧) حجاج بن أرطاة صدوق، كثير الخطأ والتدليس.\n(٨) أبو إسحاق: هو السبيعي. ثقة، مكثر، عابد، اختلط بأخرة.\n(٩) الحارث: هو الأعور في حديثه ضعف، كذبه الشعبي في رأيه، ورُمي بالرفض.\n(١٠) في (م): بن.\n(١١) [١١٤١] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه تدليس حجاج. والحارث متهم.\nالتخريج:\nأخرجه الدارقطني في \"السنن\" ١/ ١٨٤ (٢)، والبيهقي في \"السنن الكبرى\" ١/ ٢١ من طريق حجاج، عن أبي إسحاق، عن الحارث، عن علي به.\n(١٢) ابن أبي شيبة، ثقة، حافظ، صاحب تصانيف.\n(١٣) عبد الرحمن بن مهدي، ثقة، ثبت، حافظ، عارف بالرجال والحديث.","vol":"10","page":362},{"text":"عن (عامر) (١) الأحول (٢): أن عمرو بن العاص قال: تيمم لكل صلاة. وكان يفتي به قتادة (٣).\n[١١٤٦] وأخبرنا أبو نصر الفقيه (٤)، أخبرنا أبو الوليد (٥)، ثنا عبد الله بن بشرويه (٦)، ثنا الحسن بن عيسى (٧)، عن ابن المبارك (٨)، عن عامر (٩) الأحول، عن نافع (١٠)، عن ابن عمر قال:\n_________\n(١) في النسخ الخطية: (عاصم)، والصواب: عامر، هو ابن عبد الواحد الأحول. صدوق يخطئ.\nصدوق، يخطئ.\n(٢) [١١٤٥] الحكم على الإسناد:\n(٣) إسناده حسن، وسقط من إسناد المصنف: (همام)، وتصحفت (عامر) عنده إلى (عاصم).\nوالمثبت من \"سنن الدارقطني\"، \"السنن الكبرى\" للبيهقي\".\nالتخريج:\nأخرجه الدارقطني في \"السنن\" ١/ ١٨٤، من طريق أبي بكر، نا ابن مهدي، عن همام، عن عامر الأحول، أن عمرو بن العاص. . . فذكره.\nثم أخرجه عن عبد الرزاق عن عمر، عن قتادة: أن عمرو بن العاص، فذكره، ومن طريقه البيهقي في \"السنن الكبرى\" ١/ ٢٢١.\n(٤) فاضل، ثقة، أمين.\n(٥) حسان بن محمد القرشي، الإمام، الحافظ، شيخ خراسان ومفتيها.\n(٦) لم أجده.\n(٧) أبو علي النيسابوري، ثقة.\n(٨) ثقة، ثبت، جُمعت فيه خصال الخير.\n(٩) تصحف إلى (عاصم).\n(١٠) نافع أبو عبد الله المدني، مولى ابن عمر، ثقة، ثبت، فقيه، مشهور.","vol":"10","page":363},{"text":"تيمم لكل صلاة، وإن لم تحدث (١).\nوذهبت طائفة إلى أن التيمم كالطهارة بالماء، يجوز تقدمه على وقت الصلاة، ويصلى به من الحدث إلى الحدث ما شاء من الفرائض والنوافل، وهو قول سعيد بن المسيب، والحسن، والثوري، وأبي حنيفة (٢).\nواحتجوا بقول النبي - ﷺ -: \"الصعيد الطيب وضوء المسلم، ولو لم يجد الماء عشر حجج\" (٣).\nوالشرط الثاني من الشرائط المبيحة للتيمم: طلب الماء.\nوكيفية الطلب: أن يبدأ بطلبه في رحله، فإن لم يجد طلب من أصحابه، فإن لم يجد عندهم طلب يمينًا، وشمالًا، ووراءً، وأمامًا، وإن كان هناك تل صعد، ونظر، وإن رأى إنسانًا قادمًا تعرف منه، فإن تيمم قبل الطلب، لم يصح عند أكثر الفقهاء (٤).\n_________\n(١) [١١٤٦] الحكم على الإسناد:\nإسناده صحيح. وإسناد المصنف فيه: ابن بشرويه لم أجده، وسقط من عنده: عبد الوارث بن سعيد.\nالتخريج:\nأخرجه الدارقطني في \"السنن الكبرى\" ١/ ١٨٤ (٤) من طريق إبراهيم بن الحجاج، والبيهقي ١/ ٢٢١ من طريق ابن المبارك، كلاهما عن عبد الوارث بن سعيد، عن عامر.\n(٢) انظر: \"الآثار\" لمحمد بن الحسن ١/ ٤٩ (٣٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ١/ ١١٣.\n(٣) سيأتي الحكم على الإسناد.\n(٤) انظر: \"المغني\" لابن قدامة ١/ ٣١٣ - ٣١٤. =","vol":"10","page":364},{"text":"وقال أبو حنيفة: طلب الماء ليس بشرط في جواز التيمم، بل هو مستحب، فإن تيمم قبله أجزأه، قال: لأنه لو كان شرطًا فيه لكان شرطًا في النافلة، كعدم الماء، فلما جاز التيمم للنافلة دون طلب الماء، جاز -أيضًا- للفريضة دونه (١).\nودليلنا قوله تعالى: ﴿فَلَمْ تَجِدُوا مَاءً﴾ ولا يقال: لم يجد (٢)، إلا لمن طلبه ولم يجد.\nوالدليل عليه: أنه لو وكل وكيلًا؛ ليشتري له شيئًا، فإن لم يجد فغيره، فاشترى الشيء الثاني قبل طلبه الأولَ ضمن.\nوالشرط الثالث: إعوازه بعد الطلب، فأما إذا كان بينه وبين الماء حائل، من لص، أو سبع، أو عدو، أو جمل صائل، أو نار، أو نحوها، فهو عادم للماء، وكذلك إذا كان عليه ضرر في إتيانه، مثل أن يخاف على رحله إن غاب عنه، وكذلك إن كان الماء في بئر، ولم يمكنه الوصول إليه بحال.\nوالشرط الرابع: العذر من مرض أو سفر؛ لقوله تعالى: ﴿وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ﴾.\nوالمرض على ثلاثة أضرب:\n_________\n= وعند صاحبي أبي حنيفة: أنه لا يجزئه التيمم قبل الطلب؛ لأن الماء مبذول عادة.\n(١) انظر: \"الهداية\" للمرغيناني مع شرحها \"فتح القدير\" لابن الهمام ١/ ١٤٥، وهناك رواية أخرى عن أحمد، توافق ما ذهب إليه أبو حنيفة.\nانظر: \"المغني\" لابن قدامة ١/ ٣١٣.\n(٢) بعدها في (ت): الماء.","vol":"10","page":365},{"text":"مرض لا يُستضر باستعمال الماء معه، فلا يجوز التيمم.\nوضرب يخاف معه من استعمال الماء التلف، فيجوز معه التيمم، وكذلك إذا كان على قرحة دم، يخاف إن غسله التلف، تيمم، وأعاد إذا قدر على غسل الدم.\nوضرب يخاف باستعماله الماء الزيادة في العلة، أو بطء البرء، أو الشَّين، ففيه قولان:\nأحدهما: أنه لا يجوز التيمم، وهو مذهب أبي حنيفة (١).\nوالثاني: أنه لا يجوز (٢).\nفإن كانت الجراحة في بعض جسده دون بعض، غسل ما لا ضرر عليه، وتيمم، لا يجزئه أحدهما دون الآخر.\nوقال أبو حنيفة: إن كان أكثر بدنه سليمًا، لزمه الوضوء، واستعمال الماء، ولم يجزه معه التيمم ولا دونه، وإن كان أكثر بدنه جريحًا، سقط عنه فرض الوضوء والغسل، ويجزيه التيمم في الجميع، قال: ولا يجوز الجمع بين استعمال الماء، في بعض الأعضاء، والتيمم في بعضها (٣).\n_________\n(١) انظر: \"فتح القدير\" لابن الهمام ١/ ١٢٧، وهو القول الأول للشافعي، وأحمد.\nقال ابن قدامة في \"المغني\" ١/ ٣٣٦: وهو الصحيح؛ لعموم قوله ﴿وَإِنْ كُنْتُمْ مَرْضَى﴾.\n(٢) وهو القول الثاني للشافعي، وأحمد. المصدر السابق.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ١/ ١٢٢، وهو مذهب مالك. انظر: \"المدونة الكبرى\" للإمام مالك ١/ ١٤٧.","vol":"10","page":366},{"text":"وكذلك إذا وجد الجنب، أو المحدث، من الماء ما لا يسع المحدث لوضوئه، ولا الجنب لاغتساله، فللشافعي فيه قولان:\nأحدهما: أنه سقط عنه فرض استعمال الماء، ويكفيه التيمم، وهو مذهب أبي حنيفة، ومالك، والمزني (١).\nوالقول الثاني: يلزمه استعمال القدر الذي وجده، والتيمم لما عدمه (٢)، فإن كان جنبًا، غسل به أيَّ أعضائه شاء، ثم تيمم عن الوجه واليدين، وإن كان محدثًا، غسل به وجهه، ثم يديه، على الترتيب، ثم تيمم لما لم يغسله من أعضاء الوضوء، حتى لو غسل جميع أعضاء وضوئه، وبقيت لمعة من رجله، لم يصبها الماء، فإنه يتيمم لها، فإن انكسر بعض أعضائه، وجبرها، فإنه لا يعدو بالجبائر موضع الكسر، ولا يضعها إلا على وضوء، كالخفين، فإن وضعها على الطهارة، فله أن يمسح على الجبيرة، ما دام العذر باقيًا، ثم هل يلزمه إعادة الصلوات التي صلاها بالمسح على الجبائر، أم لا؟\nفيه قولان:\nأحدهما: عليه الإعادة (٣).\n_________\n(١) انظر: \"المدونة الكبرى\" للإمام مالك ١/ ١٥٥، \"الأم\" للشافعي ١/ ٦٦، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ١/ ١١٣.\n(٢) انظر: \"الأم\" للشافعي ١/ ٦٦.\n(٣) انظر: \"الأم\" للشافعي ١/ ٦٠، والإعادة أحب إلى الشافعي، كما قال الربيع.\nالمصدر السابق.","vol":"10","page":367},{"text":"والثاني: أنه لا إعادة عليه، وهو اختيار المزني.\nوالدليل عليه:\n[١١٤٧] ما أخبرنا أبو نصر الشيرازي (١) قال: أخبرنا أبو الوليد جعفر بن أحمد بن نصر (٢)، ثنا أبو عمار (٣)، ثنا سعيد بن سالم (٤)، عن إسرائيل (٥)، عن عمرو بن خالد (٦)، عن زيد بن علي (٧)، عن أبيه (٨)، عن جده (٩): أن عليًّا انكسر إحدى زنديه، فأمره النبي - ﷺ - أن يمسح على الجبائر (١٠).\n_________\n(١) فاضل، ثقة، أمين.\n(٢) لم أجده.\n(٣) أبو عمار، الحسين بن حريث بن الحسن، الخزاعي، ثقة.\n(٤) سعيد بن سالم، القداح، صدوق، يهم، ورُمي بالإرجاء وكان فقيهًا.\n(٥) إسرائيل بن يونس، ثقة.\n(٦) عمرو بن خالد، أبو خالد، القرشي؛ ولاءً، متروك ورماه وكيع بالكذب.\n(٧) ثقة.\n(٨) علي بن الحسين بن علي، ثقة، ثبت.\n(٩) الحسين بن علي بن أبي طالب - ﵁ -.\n(١٠) [١١٤٧] الحكم على الإسناد:\nقال البيهقي: لا يثبت عن النبي - ﷺ - في هذا الباب شيء.\nوقال أبو حاتم: باطل، لا أصل له. وضعفه ابن الملقن في \"خلاصة البدر المنير\" ١/ ٦٧، ونقل قول أبي حاتم. والحافظ في \"التلخيص الحبير\" ١/ ١٤٦.\nوفي إسناد المصنف: جعفر بن أحمد، لم أجده وعمرو بن خالد، متروك.\nالتخريج:\nأخرجه ابن ماجه، كتاب الطهارة وسننها، باب المسح على الجبائر (٦٥٧)، =","vol":"10","page":368},{"text":"قال الشافعي: إن صح حديث عليٍّ، قلت به، وهذا مما أستخير الله فيه (١).\nوإن وضعها على غير الطهارة، أو عدى بها غير (٢) موضع الكسر، ينظر:\nفإن لم يخش تلف بدنه، أو عضو من أعضائه نزعها، وإن خاف ذلك لم ينزعها، ولكنه يغسل ما يقدر على غسله، ويعيد الصلاة إذا قدر على نزعها.\nوأما السفر، فهو أقل ما يقع عليه اسم سفر، طال أم قصر؛ لأن الله تعالى لم يفرق، ويدل عليه:\n[١١٤٨] ما أخبرنا أبو عبد الله محمد بن عبد الله الحافظ (٣)، وأبو محمد إسحاق بن إبراهيم بن أحمد المطوعي (٤)، وأبو علي الحسين بن\n_________\n= والدارقطني في \"السنن\" ١/ ٢٢٦ (٣)، وعبد الرزاق في \"المصنف\" ١/ ١٦١ (٦٢٣)، والبيهقي في \"السنن الكبرى\" ١/ ٢٢٨ من طريق إسرائيل، عن عمرو بن خالد، عن زيد بن علي، عن أبيه، عن جده. . به.\nوأخرجه الربيع في \"مسنده\" (ص ٦٢) (١٢٤) عن أبي عبيدة، عن جابر بن زيد قال: بلغني عن علي بن أبي طالب. . فذكره.\n(١) المصدر السابق.\n(٢) في (م): (تعدى بها موضع)، وفي (ت): (عادا بها غير).\n(٣) أبو عبد الله الحاكم النيسابوري، إمام، حافظ، ناقد علامة، من بحور العلم، على تشيع، قليل فيه.\n(٤) لم يذكر بجرح أو تعديل.","vol":"10","page":369},{"text":"محمد (١)، قالوا: ثنا محمد بن يعقوب بن يوسف (٢)، أنا الربيع بن سليمان (٣)، أنا الشافعي (٤)، أنبا ابن عيينة (٥)، عن ابن عجلان (٦)، عن نافع (٧)، عن ابن عمر: أنه أقبل من الجرف حتى إذا كان بالمربد تيمم، فمسح وجهه ويديه، وصلى العصر، ثم دخل المدينة، والشمس مرتفعة فلم يعد الصلاة (٨)\nوالجرف: قريب من المدينة (٩).\n_________\n(١) ابن حبش المقرئ، ثقة مأمون.\n(٢) هو الأصم، ثقة.\n(٣) أبو محمد المصري، ثقة.\n(٤) الإمام، مشهور.\n(٥) ثقة، حافظ، إمام، حجة إلا أنه تغير حفظه بأخرة وربما دلس لكن من الثقات.\n(٦) محمد بن عجلان، أبو عبد الله القرشي، صدوق، إلا أنه اختلطت عليه الأحاديث.\nأبي هريرة.\n(٧) ثقة، ثبت، فقيه، مشهور.\n(٨) [١١٤٨] الحكم على الإسناد.\nإسناده صحيح لغيره، وفي إسناد المصنف: المطوعي الكيال، مسكوت عنه.\nالتخريج.\nأخرجه البخاري، معلقًا في كتاب التيمم، باب التيمم في الحضر قبل (٣٣٧) ١/ ٥٢٥ \"فتح\"، ووصله الحافظ في \"تغليق التعليق\" ٢/ ١٨٤ ولم يتفرد به ابن عجلان، بل له متابع عند الطحاوي في \"شرح معاني الآثار\" ١/ ١١٤، من طريق ابن وهب عن مالك عن نافع: أن ابن عمر. . فذكره.\nوأخرجه الشافعي في \"الأم\" ١/ ٦٠، ومن طريقه: البيهقي في \"السنن الكبرى\" ١/ ٢٢٤، ثم قال: وقد روي مسندًا إلى النبي - ﷺ -، وليس بمحفوظ.\n(٩) انظر: \"معجم البلدان\" لياقوت ٢/ ١٢٨، وذكر أنه موضع بالحيرة، وبنجد أيضًا.","vol":"10","page":370},{"text":"والشرط الخامس: النية للمكتوبة.\nقوله ﷿: ﴿فَتَيَمَّمُوا صَعِيدًا طَيِّبًا﴾ أي: اقصدوا ترابًا نظيفًا. واختلف الفقهاء في الممسوح به في التيمم على أربعة مذاهب: فقال أبو حنيفة: يجوز التيمم بالأرض، وبما كان من جنسها، وإن لم يعلق بيده منها شيء، فأجاز بالكحل، والزرنيخ (١)، والنورة (٢)، والجص (٣)، والجوهر المسحوق، ولم يعتبر الغبار، حتى قال: لو ضرب بيده على صخرة صماء (٤)، فمسح بها أجزأه، قال: فأما إن تيمم بسخالة (٥) الذهب والفضة، والصفر، والنحاس، والرصاص لم يجزه؛ لأنه ليس من جنس الأرض (٦).\nوقال مالك: يجوز بالأرض، وبكل ما اتصل بها، فأجاز التيمم بأجناس الأرض وبالشجر، فقال: لو ضرب بيده على شجرة، ثم\n_________\n(١) الزرنيخ: حجر، منه ألوان عديدة، يستعمله النقاشون، والصيادلة.\nانظر: \"الجامع لمفردات الأدوية\" لابن البيطار ٢/ ١٦٠.\n(٢) النورة هي: الحجر الذي يحرق، ويسوى منه الكلس، ويحلق به شعر العانة.\nانظر: \"لسان العرب\" لابن منظور (نور).\n(٣) الجص: من مواد البناء، يؤخذ من حجر الجير بعد حرقه، وهو معرب.\nانظر: \"المعرب\" للجواليقي (ص ٢٣٤)، \"لسان العرب\" لابن منظور (جص).\n(٤) في (م)، (ت): ملساء.\n(٥) السخالة: مصدر سخل، وهو يدل على ضعف وحقارة.\nانظر: \"معجم مقاييس اللغة\" لابن فارس (سخل).\n(٦) وهو مذهب محمد بن الحسن، أما أبو يوسف فلا يرى إلا التراب.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ١/ ١٠٨، \"فتح القدير\" للشوكاني ١/ ١٣٢.","vol":"10","page":371},{"text":"مسح بها، أجزأه (١).\nوقال الأوزاعي والثوري: يجوز بالأرض، وبكل ما عليها من الشجر، والحجر، والمدر وغيرها، حتى قال: لو ضرب بيديه على الجمر والثلج أجزأه (٢)، واحتجوا بما:\n[١١٤٩] أخبرنا ابن فنجويه (٣) قال: ثنا أبو بكر أحمد بن محمد الدينوري (٤)، أنا أحمد بن (شعيب) (٥) -بمصر، ثنا الربيع بن سليمان (٦)، أنبأنا شعيب بن الليث (٧)، عن أبيه (٨)، عن جعفر بن ربيعة (٩)، عن عبد الرحمن بن هرمز (١٠)، عن عمير (١١) مولى ابن عباس، أنه سمعه يقول: أقبلت أنا وعبد الله بن يسار، مولى ميمونة، حتى دخلنا على أبي جهيم بن الحارث بن صمة (١٢)\n_________\n(١) انظر: \"المدونة الكبرى\" للإمام مالك ١/ ١٤٨.\n(٢) أخرجه عبد الرزاق في \"المصنف\" ١/ ٢١٦ (٨٣٧) عن الثوري.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) حافظ، ثقة.\n(٥) من (م)، (ت)، وهو الصواب، وفي الأصل: الأشعث، وهو الإمام النسائي، صاحب \"السنن\".\n(٦) أبو محمد المصري، صاحب الشافعي، ثقة.\n(٧) ثقة، نبيل، فقيه.\n(٨) الليث بن سعد، الإمام، الثقة، الثبت.\n(٩) أبو شرحبيل المصري، ثقة.\n(١٠) ثقة، ثبت.\n(١١) عمير بن عبد الله الهلالي، مولى أم الفضل، وقيل: مولى ابنها ابن عباس، ثقة.\n(١٢) في (م): ضمرة، وهو خطأ.","vol":"10","page":372},{"text":"الأنصاري (١)، فقال أبو جهيم: أقبل رسول الله - ﷺ - من نحو بئر الجبل (٢)، فلقيه رجل فسلم عليه، فلم يرد رسول الله - ﷺ -، حتى أقبل على الجدار، فمسح بوجهه، ويديه، ثم رد عليه (٣).\nوذهب الشافعي إلى أن الممسوح به تراب طاهر ذو غبار يعلق باليد (٤)، وهو الاختيار، لأن الله تعالى قال: ﴿فَتَيَمَّمُوا صَعِيدًا طَيِّبًا﴾ والصعيد: اسم للتراب، والطيب: اسم لما ينبت، فأما ما لا ينبت من الأرض، فليس بطيب.\nوالدليل عليه (٥): قوله ﷿: ﴿وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ﴾ (٦)،\n_________\n(١) أبو جهيم بن الحارث الأنصاري، صحابي.\n(٢) في (م): (الجند)، وفي (ت): (الجمل).\n(٣) [١١٤٩] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري، كتاب التيمم، باب التيمم في الحضر (٣٣٧)، ومسلم، كتاب الحيض، باب التيمم (٣٦٩)، وأحمد في \"المسند\" ٤/ ١٦٩ (١٧٥٤١)، والنسائي في \"السنن الكبرى\" ١/ ١٣٥ (٣٠٧)، والبيهقي في \"السنن الكبرى\" ١/ ٢٠٥ وغيرهم، من طرق عن عبد الرحمن الأعرج، عن عمير. . به.\n(٤) انظر: \"الأم\" للشافعي ١/ ٦٦، وهو مذهب أحمد.\nانظر: \"المغني\" لابن قدامة ١/ ٣٢٤.\n(٥) في (م)، (ت): (بدليل قوله)، وتفسير (الطيب) هنا بأنه: المنبت، فيه قصور، فالأولى إضافة وصف الطهورية له؛ لأنه قد يكون ترابًا منبتًا، لكنه أصابته نجاسة، فلا يجوز التيمم به.\n(٦) الأعراف: ٥٨.","vol":"10","page":373},{"text":"ولقول النبي - ﷺ -: \"جعلت لي الأرض مسجدا، وترابها طهورًا\" (١) فخص التراب بذلك، والله أعلم.\n﴿فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ﴾: قد مضى الكلام في المسموح به، فأما قدر الممسوح، وكيفية التيمم، فاختلف الناس فيه على خمسة مذاهب:\nفقال الزهري: يمسح على الوجه، واليدين إلى الآباط، والمناكب (٢). واحتج بما:\n[١١٥٠] أخبرنا الحسين بن محمد بن الحسين (٣)، ثنا أحمد بن محمد بن إسحاق (٤)، أنبا أحمد بن شعيب بن علي (٥) قال: أخبرني محمد بن يحيى (٦) بن عبد الله (٧).\n[١١٥١] وأخبرنا أبو نصر الشيرازي (٨)، واللفظ له، أنا أبو الوليد حسان بن محمد القرشي (٩)، ثنا أبو القاسم بن بنت أحمد بن منيع (١٠)،\n_________\n(١) جزء من حديث أخرجه البخاري باب التيمم (٣٣٥) من حديث جابر.\n(٢) أخرجه الطبري في \"جامع البيان\" ٥/ ١١٢.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) حافظ، ثقة.\n(٥) الإمام النسائي، صاحب \"السنن\".\n(٦) في (ت): عيسى.\n(٧) أبو عبد الله الذهلي، النيسابوري، ثقة، حافظ، جليل.\n(٨) فاضل، ثقة، أمين.\n(٩) الإمام، الحافظ، شيخ خراسان ومفتيها.\n(١٠) إمام، ثقة، أقل المشايخ خطأ.","vol":"10","page":374},{"text":"ثنا عباس بن محمد (١) قال: ثنا يعقوب بن إبراهيم بن سعد (٢)، ثنا أبي (٣)، عن صالح بن كيسان (٤)، عن ابن شهاب الزهري (٥)، حدثني عبيد الله بن عبد الله بن عتبة (٦)، عن ابن عباس، عن عمار بن ياسر، عن النبي -ﷺ-: أنه كان في سفر، ومعه عائشة، فهلك (٧) عقدها، فاحتبسوا في طلبه، أو كما قال، فنزلت (٨) آية التيمم، فضربوا بأيديهم إلى الأرض، ثم رفعوا أيديهم، ولم يقبضوا من التراب شيئًا، فمسحوا وجوههم، وأيديهم إلى المناكب، ثم بطون أيديهم إلى الآباط (٩).\n_________\n(١) أبو الفضل، البغدادي، ثقة حافظ.\n(٢) ثقة، فاضل.\n(٣) إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف. ثقة، حجة.\n(٤) ثقة ثبت.\n(٥) الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٦) ثقة، فقيه، ثبت.\n(٧) في (ت): أضلت.\n(٨) في (ت): فأنزل الله تعالى.\n(٩) [١١٥٠، ١١٥١] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه النسائي، كتاب الطهارة، باب التيمم في السفر ١/ ١٦٧، وأبو داود، كتاب الطهارة، باب التيمم (٣١٨)، وأحمد في \"المسند\" ٤/ ٢٦٣ (١٨٣٢٢)، والبيهقي في \"السنن الكبرى\" ١/ ٢٠٨، وأبو يعلى في \"المسند\" ٣/ ١٩٨ (١٦٢٩)، وابن الجوزي في \"التحقيق في أحاديث الخلاف\" ١/ ٢٣٤ (٢٧٣) من طريق الزهري عن عبيد الله بن عبد الله عن ابن عباس عن عمار به. =","vol":"10","page":375},{"text":"وقال ابن سيرين: ثلاث ضربات، ضربة للوجه (١)، وضربة للكفين، وضربة للذراعين.\nوذهب الشافعي إلى أنه ضربتان: ضربة للوجه، وضربة لليدين إلى المرفقين (٢)، وبه قال من الصحابة: عبد الله بن عمر، وجابر بن عبد الله (٣)، ومن التابعين: الحسن البصري، والشعبي (٤)، ومن الفقهاء: أبو حنيفة، والثوري، ومالك، والليث (٥)، واحتجوا بما:\n[١١٥٢] أخبرنا أبو عبد الله البيع (٦)، وأبو محمد الكيال (٧)، وأبو على السراج (٨)، قالوا: حدثنا أبو العباس الأصم (٩)، ثنا الربيع بن سليمان (١٠)، ثنا الشافعي (١١): أخبرنا إبراهيم بن محمد (١٢)\n_________\n= وهذا الحديث قد سبق الحكم على الإسناد من طرق أخرى.\n(١) من (ت).\n(٢) انظر: \"الأم\" للشافعي ١/ ٦٥.\n(٣) انظر: \"المصنف\" لابن أبي شيبة ١/ ٢٨٩ - ٢٩٢ (١٦٨٤)، (١٦٩٩).\n(٤) انظر: \"المصنف\" لابن أبي شيبة ١/ ٢٨٩ - ٢٩٢ (١٦٨٦)، (١٦٨٧)، \"المصنف\" لعبد الرزاق ١/ ٢١٢ (٨٢٠)، (٨٢١).\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ١/ ١٠٧، \"المدونة الكبرى\" للإمام مالك ١/ ١٤٥.\n(٦) الحاكم النيسابوري، إمام، حافظ، ثقة، على تشيع قليل فيه.\n(٧) ابن أبي إسحاق الكيال، لم يذكر بجرح أو تعديل.\n(٨) الحسين بن محمد بن علي بن إبراهيم، ثقة، كثير الحديث.\n(٩) ثقة.\n(١٠) ثقة.\n(١١) الإمام، المشهور.\n(١٢) إبراهيم بن محمد بن العباس، أبو إسحاق الشافعي. ثقة.","vol":"10","page":376},{"text":"عن أبي (١) الحويرث- عبد الرحمن بن معاوية (٢)، عن الأعرج (٣)، عن ابن (٤) الصمة (٥): أن رسول الله - ﷺ - تيمم، فمسح وجهه وذراعيه (٦).\nوروى أبو أمامة، وابن عمر: أن النبي - ﷺ - قال: \"التيمم ضربتان: ضربة للوجه، وضربة لليدين إلى المرفقين\" (٧).\n_________\n(١) ساقطة من (م).\n(٢) صدوق، سيء الحفظ، رُمي بالإرجاء.\n(٣) عبد الرحمن بن هرمز، ثقة، ثبت، عالم.\n(٤) في (ت): أبي وهو خطأ.\n(٥) أبو جهيم بن الحارث بن الصمة الأنصاري، صحابي، معروف.\n(٦) [١١٥٢] الحكم على الإسناد:\n(٧) إسناده حسن لغيره؛ من أجل أبي الحويرث، وقد توبع.\nالتخريج:\nأخرجه الشافعي في \"الأم\" ١/ ٦١ من طريق إبراهيم بن محمد عن أبي الحويرث به. وقد سبق الحكم على الإسناد من طريق الليث عن جعفر عن الأعرج به، وهذه متابعة قوية لأبي الحويرث.\nأما حديث أبي أمامة فرواه الطبراني في \"المعجم الكبير\" ٨/ ٢٤٥ (٧٩٥٩) وإسناده ضعيف، كما قال الحافظ في \"التلخيص الحبير\" ١/ ١٥٣؛ لأن فيه جعفر ابن الزبير، ضعيف.\nوأما حديث ابن عمر: فاخرجه الدارقطني في \"السنن\" ١/ ١٨١، والحاكم في \"المستدرك\" ١/ ٢٨٧، والطبراني في \"المعجم الكبير\" ١٢/ ٣٦٧ (١٣٣٦٦)، والبيهقي في \"السنن الكبرى\" ١/ ٢٠٧، وقال: رواه علي بن ظبيان، عن عبد الله ابن عمر، فرفعه، وهو خطأ، والصواب، بهذا اللفظ عن ابن عمر، موقوف، وكذلك قال الدارقطني.\nوعلي بن ظبيان، هذا ضعفه غير واحد من أهل العلم.\nوقال ابن حجر في \"تقريب التهذيب\" (٤٧٥٦): ضعيف. =","vol":"10","page":377},{"text":"وروى الربيع بن بدر (١)، عن أبيه (٢)، عن جده (٣)، عن أسلع (٤) قال: قال لي النبي - ﷺ -: رحِّلْ (٥) لي يا أسلع، فقلت: إني جنب. فسكت سكتة، فنزلت آية التيمم، فقال: \"يكفيك هذا\"، فضرب بكفيه الأرض، ثم نفضهما، ثم مسح بهما وجهه، ثم أمرَّ على لحيته، ثم أعادهما إلى الأرض فمسح بهما الأرض، ثم دلك إحداها بالأخرى، ثم مسح ذراعيه، ظاهرهما وباطنهما.\n[١١٥٣] أخبرنا أبو نصر الفقيه (٦) قال: أخبرنا أبو الوليد (٧)، ثنا\n_________\n= ورواه الدارقطني في \"السنن\" ١/ ١٨٢ عن ابن عمر من طريق سليمان بن أرقم، وهو ضعيف، كما في \"تقريب التهذيب\" لابن حجر (٢٥٣٢)، وفي \"التلخيص الحبير\" ١/ ١٥٢ قال فيه: متروك.\nورواه البيهقي في \"السنن الكبرى\" ١/ ٢٠٧ من طريق سليمان بن أبي داود الحراني، عن سالم ونافع، عن ابن عمر، وسليمان هذا ضعفه أبو حاتم، وقال البخاري: منكر الحديث. وقال ابن حبان: لا يحتج به.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢٠٦، وقال ابن حجر فى \"التلخيص الحبير\" ١/ ١٥٢ عنه: متروك.\nوأخرجه الحاكم في \"المستدرك\" ١/ ٢٨٨ من طريق أبي الزبير عن جابر، وحسن إسناده الحافظ في \"الدراية في تخريج أحاديث الهداية\" ١/ ٦٨.\n(١) الربيع بن بدر بن عمرو التميمي السعدي، متروك.\n(٢) بدر بن عمرو بن جراد التميمي السعدي، لقبه عليلة، مجهول.\n(٣) عمرو بن جراد التميمي السعدي، روى عن الأسلع، مجهول، لا يدرى من هو.\n(٤) الأسلع بن شريك، خادم النبي - ﷺ -، روى عنه عمرو بن جراد.\n(٥) أي: جهز لي الرحل.\n(٦) فاضل، ثقة، أمين.\n(٧) الإمام، الحافظ، شيخ خراسان ومفتيها.","vol":"10","page":378},{"text":"عبد الله بن محمد بن شيرويه (١)، ثنا محمد بن يحيى (٢)، ثنا محمد بن عيسى (٣)، عن الربيع بن بدر (٤)، بمثل معناه (٥).\nوقال علي بن أبي طالب ﵁: هو ضربتان: ضربة للوجه، وضربة للكفين (٦).\nوذهبت طائفة إلى أنه ضربة واحدة للوجه والكفين، وهو قول سعيد بن المسيب، والأوزاعي، وأحمد (٧)، وإسحاق، واحتجوا بقول الله ﷿: ﴿وَأَيْدِيكُمْ﴾ قالوا: واليد على الإطلاق تتناول الكف\n_________\n(١) لم أجده.\n(٢) أبو عبد الله الذهلي، ثقة، حافظ، جليل.\n(٣) أبو جعفر بن الطباع، ثقة، فقيه.\n(٤) متروك.\n(٥) [١١٥٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا، الربيع متروك، وأبوه وجده مجهولان، وابن شيرويه لم أجده.\nالتخريج:\nأخرجه الدارقطني في \"السنن\" ١/ ١٧٩ (١٤)، والطبري في \"جامع البيان\" ٥/ ١٠٧، والطحاوي في \"شرح معاني الآثار\" ١/ ٦٧، والطبراني في \"المعجم الكبير\" ١/ ٢٩٨ (٨٧٥)، والبيهقي في \"السنن الكبرى\" ١/ ٢٠٨ من طريق الربيع ابن بدر، عن أبيه، عن جده، عن الأسلع.\nوفي إسناد المصنف ابن شيرويه، لم أجده.\n(٦) أخرجه عبد الرزاق في \"المصنف\" ١/ ٢١٣ (٨٢٤)، والبيهقي في \"السنن الكبرى\" ١/ ٢١٢، وقال: إسناده منقطع.\n(٧) انظر: \"المغني\" لابن قدامة ١/ ٣٢٠، لكن المقرر في المذهب الحنبلي أن الضربتين مجزءتان، ولو زاد أجزأ أيضًا.","vol":"10","page":379},{"text":"إلى الكوع، بدليل: أن السارق تقطع يده من الكوع، وقد قال الله تعالى: ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾ (١).\n[١١٥٤] وبما أخبرنا أبو الحسين الخفاف (٢)، أنا أبو العباس السراج (٣)، ثنا أبو يحيى البزاز (٤)، ثنا يونس بن محمد (٥)، ثنا أبان ابن يزيد العطار (٦)، عن قتادة (٧)، عن عزرة (٨)، عن سعيد بن عبد الرحمن بن أبزى (٩)، عن أبيه (١٠)، عن عمار بن ياسر أن رسول الله - ﷺ - قال في التيمم: \"ضربة للوجه والكفين\" (١١).\n_________\n(١) المائدة: ٣٨.\n(٢) من (م)، (ت): شيخ، إمام، زاهد، عابد.\n(٣) إمام، حافظ، ثقة.\n(٤) لقبه: صاعقة، ثقة، أمين، حافظ، متقن.\n(٥) يونس بن محمد بن مسلم المؤدب، ثقة، ثبت.\n(٦) في (م): العطاردي، وهو أبو يزيد البصري، ثقة، له أفراد.\n(٧) قتادة بن دعامة، ثقة، ثبت.\n(٨) في (م): عروة، وهو خطأ.\nوهو عزرة بن عبد الرحمن بن زرارة الخزاعي، ثقة.\n(٩) سعيد بن عبد الرحمن بن أبزى الخزاعي، ثقة.\n(١٠) عبد الرحمن بن أبزى الخزاعي، مولاهم، له صحبة.\n(١١) [١١٥٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه الترمذي في أبواب الطهارة، باب ما جاء في التيمم (١٤٤)، والدارقطني في \"السنن\" ١/ ١٨٢ (٢٧)، والدارمي في \"السنن\" (٧٧٢)، وأحمد في \"المسند\" ٤/ ٢٦٣ (١٨٣١٩)، وابن أبي شيبة في \"المصنف\" ١/ ٢٩٢ (١٦٩٧) وابن خزيمة =","vol":"10","page":380},{"text":"والتيمم من الجنابة كالتيمم من الحدث، فإذا عدم الجنب الماء تيمم، كما يتيمم المحدث، ولا خلاف فيه، إلا ما روي عن عمر ابن الخطاب، وعبد الله بن مسعود (١): أنهما قالا: لا يجوز للجنب التيمم، ولكن يصبر حتى يجد الماء، فيغتسل، ويصلي، وفسرا قوله تعالى: (أو لمستم النساء) على اللمس باليد دون الجماع.\n[١١٥٥] أخبرنا أحمد بن محمد بن عمر (٢)، أخبرنا أبو العباس محمد بن إسحاق بن إبراهيم الثقفي (٣)، ثنا إسحاق بن إبراهيم الحنظلي (٤)، ثنا جرير (٥)، عن الأعمش (٦)، عن سلمة بن كهيل (٧)، عن سعيد بن عبد الرحمن بن أبزى (٨)، عن أبيه (٩): أن رجلًا سأل\n_________\n= في \"صحيحه\" ١/ ٣٤ (٢٦٧)، وابن المنذر في \"الأوسط\" ٢/ ٥١، والحاكم في \"المستدرك\" ٢/ ٤١ من طرق عن قتادة عن عزرة عن سعيد عن أبيه عن عمار.\n(١) سيأتي ذكر قوليهما بعد قليل.\n(٢) في (ت) زيادة: (بقراءتي عليه في مسجد الجامع سنة سبع وثمانين وثلاثمائة،\nفأقر به)، أبو الحسين الخفاف، الشيخ، الإمام، الزاهد، العابد.\n(٣) في (ت) زيادة: (قراءة عليه في شهر ربيع الآخر سنة اثنتي عشرة وثلاثمائة)، أبو العباس السراج، إمام، حافظ، ثقة.\n(٤) ابن راهويه، الإمام، الثقة، الحافظ، المجتهد.\n(٥) جرير بن عبد الحميد بن قرط الضبي، ثقة، صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٦) ثقة، حافظ، لكنه مدلس.\n(٧) ثقة.\n(٨) ثقة.\n(٩) له صحبة.","vol":"10","page":381},{"text":"عمر ﵁ عن الجنب لا يجد الماء؟ فقال: لا يصلي حتى يجد الماء. فقال عمار بن ياسر: أما تذكر حين بعثنا رسول الله - ﷺ - أنا وأنت، فأجنبت فتمعكت بالتراب، فأتيت رسول الله - ﷺ - فذكرت ذلك له، فضحك، فقال: \"قد كان يكفيك أن تفعل كذا وكذا\"، وضرب بيديه على الأرض، فمسح وجهه ويديه فقال: اتق الله يا عمار.\nفقال: إن شئت لم أذكره أبدًا (١).\n[١١٥٦] وأخبرنا أحمد بن محمد (٢)، حدثنا محمد بن إسحاق (٣)، ثنا إسحاق بن إبراهيم الحنظلي (٤)، ثنا عمار بن رزيق (٥)، ثنا سلمة بن كهيل (٦)، عن سعيد بن عبد الرحمن بن أبزى (٧)، عن أبيه (٨)، قال:\n_________\n(١) [١١٥٥] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري، في كتاب التيمم، باب المتيمم هل ينفخ فيهما (٣٣١)، ومسلم كتاب الحيض، باب التيمم (٣٦٨)، وأبو داود كتاب الطهارة، باب التيمم (٣٢٣)، وابن ماجه كتاب الطهارة وسننها، باب في التيمم ضربة واحدة (٥٦٩)، وغيرهم من طريق سعيد بن عبد الرحمن عن أبيه. . به.\n(٢) أبو الحسين الخفاف، الشيخ، الإمام، الزاهد، العابد.\n(٣) أبو العباس السراج، إمام، حافظ، ثقة.\n(٤) في (م)، (ت): أنا يحيى بن آدم، وإسحاق هو: ابن راهويه، الإمام، الثقة، الحافظ، المجتهد.\n(٥) عمار بن رزيق الضبي التميمي، لا بأس به.\n(٦) ثقة.\n(٧) ثقة.\n(٨) له صحبة.","vol":"10","page":382},{"text":"كنت عند عمر بن الخطاب فسأله أعرابي، فقال: إنما نمكث الشهر والشهرين لا نجد الماء، فقال: أما أنا فلو كنت لم أصل. فقال عمار بن ياسر: أما تذكر يا أمير المؤمنين أني كنت وأنت (١) في الإبل؟ فقال: بلى. قال: فإني أجنبت فتمعكت في التراب، فأتيت رسول الله - ﷺ -، فذكرت ذلك له، فضحك، وقال: \"كان يجزيك هكذا\". وبسط عمار كفيه فوضعهما على الأرض، ثم نفض إحداهما بالأخرى من التراب فمسح بها وجهه وكفيه، وجاز الكفين بشيء من الذراعين يسير (٢)، فقال عمر: اتق الله يا عمار. فقال: يا أمير المؤمنين، إن شئت لم أتفوه به أبدًا. فقال: لا، بل نوليك من ذلك ما توليت (٣).\n[١١٥٧] وأخبرنا أبو بكر الجوزقي (٤)، ثنا مكي بن عبدان (٥)، ثنا عبد الله بن هاشم (٦)، ثنا أبو معاوية (٧)، عن الأعمش (٨).\n[١١٥٨] وأخبرنا أبو الحسين الخفاف (٩)، أخبرنا أبو العباس\n_________\n(١) في (م)، (ت): أنا وأنت.\n(٢) في (ت): قليل.\n(٣) [١١٥٦] ينظر ما قبله.\n(٤) ثقة.\n(٥) المحدث، الثقة، المتقن.\n(٦) أبو عبد الرحمن العبدي، ثقة، صاحب حديث.\n(٧) ثقة، أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره وقد رُمي بالإرجاء.\n(٨) ثقة، حافظ، لكنه مدلس.\n(٩) الشيخ، الإمام، الزاهد، العابد.","vol":"10","page":383},{"text":"السراج (١)، ثنا إسحاق بن إبراهيم (٢)، أخبرني أبو معاوية قال: ثنا الأعمش.\n[١١٥٩] (وأخبرنا أبو الحسين قال: أخبرنا أبو العباس، ثنا يوسف ابن موسى (٣)، ثنا أبو معاوية، ويعلي بن عبيد) (٤) (٥) قالا: ثنا الأعمش، عن شقيق (٦)، قال: كنت جالسًا مع عبد الله، وأبي موسى، فقال أبو موسى: يا أبا عبد الرحمن، الرجل يجنب، فلا يجد الماء، أيصلي؟ فقال: لا. قال: أما تذكر قول عمار لعمر: بعثنا النبي - ﷺ - أنا وأنت، فأجنبت فتمعكت بالتراب، فأتيت رسول الله - ﷺ - فذكرت ذلك له، فقال: \"كان يكفيك هكذا\". وضرب بيديه الأرض، ومسح وجهه وكفيه، فقال: لم أر عمر قنع بذلك. قال: فما تصنع بهذه الآية: ﴿فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا﴾ فقال: أما إنا لو رخصنا لهم في هذا، لكان أحدهم إذا وجد برد الماء تيمم بالصعيد. زاد يعلى: قال الأعمش: فقلت لشقيق: فلم يكن هذا إلا لهذا؟ (٧).\n_________\n(١) إمام، حافظ، ثقة.\n(٢) ابن راهويه، الإمام، الثقة، الحافظ، المجتهد.\n(٣) أبو يعقوب الكوفي، صدوق.\n(٤) أبو يوسف الطنافسي، ثقة، إلا أن في حديثه عن الثوري لين.\n(٥) ما بين القوسين ساقط من (ت).\n(٦) شقيق بن سلمة الأسدي، ثقة.\n(٧) [١١٥٧ - ١١٥٩] الحكم على الإسناد:\nإسناده صحيح. =","vol":"10","page":384},{"text":"والدليل على أن صلاة الجنب بالتيمم جائزة:\n[١١٦٠] ما أخبرناه ابن فنجويه (١) قال: أخبرنا السني (٢)، أنبأنا النسائي (٣)، ثنا سويد بن نصر (٤)، أنبأ عبد الله (٥)، عن (٦) عوف (٧)، عن أبي رجاء (٨) قال: سمعت عمران بن حصين (٩) أن رسول الله - ﷺ - رأى رجلا معتزلًا، فلم يصل في القوم، فقال: يا فلان، ما منعك أن تصلي مع القوم؟ فقال: يا رسول الله، أصابتني جنابة، ولا ماء، قال: \"عليك بالصعيد، فإنه يكفيك\" (١٠).\n_________\n= التخريج:\nأخرجه البخاري، كتاب التيمم، باب إذا خاف الجنب على نفسه المرض أو الموت أو خاف العطش، تيمم (٣٤٦)، ومسلم، كتاب الحيض، باب التيمم (٣٦٨)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ١٣٠ (١٣٠٥)، وأبوعوانة في \"المسند\" ١/ ٣٠٤ وغيرهم من طريق الأعمش عن شقيق. . به.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أبو بكر ابن السني، حافظ، ثقة.\n(٣) الإمام، الحافظ، صاحب \"السنن\".\n(٤) سويد بن نصر بن سويد المروزي، وعنه الترمذي، ثقة.\n(٥) ابن المبارك، ثقة، ثبت، فقيه، جمعت فيه خصال الخير.\n(٦) في (م): بن، وهو خطأ.\nوهو عبد الله بن المبارك، وعوف هو ابن أبي جميلة، وأبو رجاء هو العطاردي، ثقات تقدموا.\n(٧) أبو سهل البصري، المعروف بالأعرابي، ثقة، رُمي بالقدر، وبالتشيع.\n(٨) أبو رجاء العطاردي، ثقة.\n(٩) صحابي، جليل.\n(١٠) [١١٦٠] الحكم على الإسناد:\nإسناده صحيح. =","vol":"10","page":385},{"text":"[١١٦١] وأخبرنا أبو نصر الشيرازي (١)، أنبأنا أبو الوليد (٢)، ثنا مسدد بن قطن (٣)، ثنا داود بن رشيد (٤)، ثنا علي بن هاشم (٥)، عن إسماعيل بن مسلم (٦)، عن أبي رجاء (٧)، عن عمران بن حصين (٨) قال: صليت خلف النبي - ﷺ - وكان فينا رجل جنب، فأمره النبي - ﷺ - أن يتيمم ويصلي، فلما وجد الماء أمره النبي - ﷺ - أن يغتسل، ولم يأمره أن يعيد الصلاة (٩).\n_________\n= التخريج:\nأخرجه البخاري في كتاب التيمم، باب، (٣٤٨)، والنسائي في \"الكبرى\" ١/ ١٣٦ (٣١٠)، وأحمد ٤/ ٤٣٤ (١٩٨٩٧)، وابن المنذر في \"الأوسط\" ١/ ١٥٧، وابن خزيمة في \"صحيحه\" ١/ ١٣٧ (٢٧١)، وغيرهم من طرق عن عوف عن أبي رجاء عن عمران. . به.\n(١) في (ت): الفقيه (بقراءتي عليه، أنبأنا أبو الوليد حسان بن محمد الفقيه)، وهو: الشيرازي فاضل، ثقة، أمين.\n(٢) حسان بن محمد، الإمام، الحافظ، شيخ خراسان ومفتيها.\n(٣) ثقة.\n(٤) ثقة.\n(٥) علي بن هاشم البريدي، صدوق، يتشيع.\n(٦) فقيه، ضعيف الحديث.\n(٧) ثقة.\n(٨) صحابي، جليل.\n(٩) [١١٦١] الحكم على الإسناد:\nفي إسناده إسماعيل بن مسلم، ضعيف الحديث.\nالتخريج:\nتقدم تخريجه في الحديث الذي قبله.","vol":"10","page":386},{"text":"[١١٦٢] وأخبرنا ابن فنجويه (١)، أنبأنا السني (٢) قال: أخبرنا النسائي (٣)، ثنا عمرو بن هشام (٤)، ثنا مخلد (٥)، ثنا سفيان (٦)، عن أيوب (٧)، عن أبي قلابة (٨)، عن عمرو بن بجدان (٩)، عن أبي ذر (١٠) قال: قال رسول الله - ﷺ -: \"الصعيد الطيب وَضوء المسلم، ولو لم يجد الماء عشر سنين\" (١١).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) حافظ، ثقة.\n(٣) الإمام، الحافظ، صاحب \"السنن\".\n(٤) أبو أمية الحراني.\n(٥) مخلد بن يزيد الحراني، ثقة.\n(٦) ثقة، فقيه، حافظ، إمام، حجة، وكان ربما يدلس.\n(٧) أيوب بن أبي تميمة، ثقة، ثبت، حجة، من كبار الفقهاء العباد.\n(٨) أبو قلابة، هو عبد الله بن زيد، ثقة، يرسل كثيرًا.\n(٩) لا يُعرف حاله.\n(١٠) الصحابي، مشهور.\n(١١) [١١٦٢] الحكم على الإسناد.\nإسناده حسن لغيره، وقد صححه ابن حجر في \"فتح الباري\" ١/ ٣٣٥ بمتابعاته، وابن القطان، نقله عن ابن الملقن في \"تحفة المحتاج\" ١/ ٢٠٨، والترمذي، والحاكم، والذهبي، والنووي.\nوانظر: \"إرواء الغليل\" للألباني ١/ ١٨١.\nالتخريج:\nأخرجه النسائي في \"السنن الكبرى\" ١/ ١٣٦ (٣١١)، وأبو داود، كتاب الطهارة، باب الجنب يتيمم (٣٣٢)، والترمذي، وأبواب الطهارة، باب التيمم للجنب إذا لم يجد الماء (١٢٤)، وعبد الرزاق في \"المصنف\" ١/ ٢٣٨ (٩١٣)، والحاكم في \"المستدرك\" ١/ ٢٨٤، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ١٣٧ =","vol":"10","page":387},{"text":"<span data-type=\"title\" id=toc-904>٤٤ </span>- ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ﴾\nيعني: يهود المدينة.\nوقال ابن عباس: نزلت في رفاعة بن زيد بن السائب، ومالك بن دخشم؛ كانا إذا كما رسول الله - ﷺ - لويا لسانهما، وعاباه، فأنزل الله تعالى هذه الآية (١).\n﴿يَشْتَرُونَ الضَّلَالَةَ﴾ مختصر، تقديره: يشترون الضلالة بالهدى ﴿وَيُرِيدُونَ أَنْ تَضِلُّوا السَّبِيلَ﴾ يا معشر المؤمنين، وقرأ الحسن بفتح الضاد (٢)، ﴿السَّبِيلَ﴾ أي: عن السبيل.\n\n<span data-type=\"title\" id=toc-905>٤٥ </span>- ﴿وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ﴾\nمنكم، فلا تستنصحوهم؛ فإنهم أعداؤكم، ويجوز أن يكون ﴿أَعْلَمُ﴾: بمعنى: عليم، كقوله تعالى: ﴿وَهُوَ أَهْوَنُ عَلَيْهِ﴾ (٣)، ﴿وَكَفَى بِاللَّهِ نَصِيرًا﴾.\n_________\n= (١٣١١)، وأحمد في \"المسند\" ٥/ ١٥٥ (٢١٣٧١)، وأبو داود الطيالسي في \"المسند\" ٢/ ٦٦ (٤٨٤) كلهم من طريق أبي قلابة عن عمرو عن أبي ذر، وعمرو مجهول.\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٦٣.\n(٢) وهي قراءة شاذة. انظر: \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٢٤٢، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٩١.\n(٣) الروم: ٢٧.","vol":"10","page":388},{"text":"<span data-type=\"title\" id=toc-906>٤٦ </span>- ﴿مِنَ الَّذِينَ هَادُوا﴾\nإن شئت جعلتها متصلة بقوله: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ﴾، ﴿مِنَ الَّذِينَ هَادُوا﴾، وإن شئت جعلتها منقطعةً منها، مستأنفةً، ويكون المعنى: من الذين هادوا من يحرفون (١)، كقوله: ﴿وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (١٦٤)﴾ (٢) يعني: إلا من له.\nقال ذو الرمة:\nفظلوا، ومنهم دمعه سابق له ... وآخر يثني عَبْرة العين بالمُهْلِ (٣)\nيريد: ومنهم من دمعه.\n﴿يُحَرِّفُونَ﴾: يغيرون ﴿الْكَلِمَ﴾، وقرأ علي بن أبي طالب: (الكلام) (٤) ﴿عَنْ مَوَاضِعِهِ﴾ يعني صفة محمد - ﷺ -، وآية الرجم.\nوقال ابن عباس: كانت اليهود يأتون رسول الله - ﷺ -، فيسألونه عن الأمر، فيخبرهم، ويرى أنهم يأخذون بقوله، فإذا انصرفوا من عنده\n_________\n(١) انظر: \"معاني القرآن\" للفراء ١/ ٢٧١، \"جامع البيان\" للطبري ٥/ ١١٧، ورجح الوجه الأول، وأما الزجاج في \"معاني القرآن\" ٢/ ٥٨ فقد رد الوجه الثاني، لأن الموصول لا يحذف، وتبقى صلته.\n(٢) الصافات: ١٦٤.\n(٣) كذا في النسخ، والذي في ديوان ذي الرمة: بالهمل.\n(٤) وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٦)، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٩١. =","vol":"10","page":389},{"text":"حرفوا كلامه (١).\n﴿وَيَقُولُونَ سَمِعْنَا﴾ قولك، ﴿وَعَصَيْنَا﴾ أمرك، ﴿وَاسْمَعْ غَيْرَ مُسْمَعٍ﴾ أي: غير مقبول منك قولك، وقيل: هو مثل قولهم: اسمع، لا سمعت، ﴿وَرَاعِنَا﴾ وقد مضت القصة في سورة البقرة، ﴿لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا﴾ وقدحًا، ﴿فِي الدِّينِ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا﴾ مكان قولهم ﴿رَاعِنَا﴾، ﴿لَكَانَ خَيْرًا لَهُمْ وَأَقْوَمَ﴾: أصوب وأعدل، ﴿وَلَكِنْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا﴾.\n\n<span data-type=\"title\" id=toc-907>٤٧ </span>- ﴿يَاأَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ﴾\nيخاطب اليهود، ﴿آمِنُوا بِمَا نَزَّلْنَا﴾ يعني: القرآن، ﴿مُصَدِّقًا لِمَا مَعَكُمْ﴾ قال ابن عباس: كلم رسول الله - ﷺ - رؤساء من أحبار اليهود، منهم: عبد الله بن صوريا، وكعب بن أسد (٢)، فقال لهم: يا معشر اليهود (٣)، اتقوا الله، وأسلموا، فوالله إنكم لتعلمون أن الذي جئتكم به لحق. فقالوا: ما نعرف ذلك يا محمد. وأنكروا، وأصروا على الكفر، فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِمَا مَعَكُمْ﴾ (٤) [٢٩٧].\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٣٠ عنه، وابن الجوزي في \"زاد المسير\" ٢/ ٩٩.\n(٢) في (ت): أسيد.\n(٣) في (م): فقال: يا معشر يهود.\n(٤) ذكره ابن إسحاق في \"السيرة\" ٢/ ١٨٩، وأخرجه البخاري مطولًا في كتاب مناقب الأنصار (٣٩١١)، والطبري في \"جامع البيان\" ٥/ ١٢٤.","vol":"10","page":390},{"text":"﴿مِنْ قَبْلِ أَنْ نَطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَى أَدْبَارِهَا﴾ قراءة العامة بكسر الميم، وقرأ أبو رجاء بضمة (١)، هما لغتان.\nقال ابن عباس: نجعلها كخف البعير، أو كحافر الدابة (٢).\nقتادة، والضحاك: نعميها (٣)، ذكر الوجه، والمراد (٤) به العين.\n﴿فَنَرُدَّهَا عَلَى أَدْبَارِهَا﴾ أي: نحول وجوهها إلى ظهورها، ونجعل أبصارها من قبل أقفائها، وهذه رواية عطية عن ابن عباس (٥).\nالفراء: نجعل الوجوه منابت الشعر، كوجوه القردة، لأن منابت شعور الآدميين في أدبار وجوههم (٦).\nالقتيبي (٧): نمحو آثارها، وما فيها من عين، وحاجب، وأنف، وفم، ﴿فَنَرُدَّهَا عَلَى أَدْبَارِهَا﴾ أي: نصيرها كالأقفاء.\nفإن قيل: كيف جاز أن يهددهم بطمس وجوههم إن لم يؤمنوا، ثم لم يؤمنوا، ولم يفعل ذلك بهم؟\n_________\n(١) في قوله: ﴿نَطْمِسَ﴾، وهي قراءة شاذة.\n(٢) ذكره الواحدي في \"الوسيط\" ٢/ ٦٢، والبغوي في \"معالم التنزيل\" ٢/ ٢٣١.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٣١، وابن الجوزي في \"زاد المسير\" ٢/ ١٠١.\n(٤) في (ت): أراد.\n(٥) أخرجها الطبري في \"جامع البيان\" ٥/ ١٢١.\n(٦) \"معاني القرآن\" ١/ ٢٧٢.\n(٧) هو ابن قتيبة، وانظر: كلامه في \"غريب القرآن\" له (ص ١٢١)، وقد رجح الطبري في \"جامع البيان\" ٥/ ١٢٢ أن الطمس حقيقة في الأبصار، فتمحى آثارها، وتحول الوجوه أقفاء، والأقفاء وجوهًا، فيمشون القهقرى.","vol":"10","page":391},{"text":"والجواب أن نقول: جعل بعضهم هذا الوعيد باقيًا منتظرًا، فقال: لابد من طمس في اليهود، ومسخ قبل قيام الساعة، وهذا قول المبرد (١).\nوقال بعضهم: كان هذا وعيدًا بشرط، فلما أسلم عبد الله بن سلام وأصحابه، رفع عن الباقي (٢)، ويقال: لما نزلت هذه الآية أتى عبد الله ابن سلام رسول الله - ﷺ - قبل أن يأتي أهله فأسلم، وقال: يا رسول الله، ما كنت أرى أن أصل إليك حتى يتحول وجهي في قفائي (٣).\nوقال النخعي: قرأ عمر بن الخطاب هذه الآية على كعب الأحبار، فقال كعب: يا رب آمنت، يا رب، أسلمت؛ مخافة أن يصيبه وعيد هذه الآية (٤).\nوقال سعيد بن جبير: الطمس: أن يرتدوا كفارًا، فلا يهتدوا أبدًا (٥).\nالحسن، ومجاهد: من قبل أن نعمي قومًا عن الحق، ونردها (٦) عن بصائر الهدى، فنردها على أدبارها في الكفر والضلالة.\n_________\n(١) ذكره عنه القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٤٥.\n(٢) انظر: \"جامع البيان\" للطبري ٥/ ١٢٤.\n(٣) ذكره الواحدي في \"تفسيره\" ٢/ ٦٢، والبغوي ٢/ ٢٣١.\n(٤) أخرجه الطبري في \"جامع البيان\" ٥/ ١٢٤ مطولًا.\n(٥) الأثر لم أجده.\n(٦) في (ت): نردهم، وأثر الحسن ومجاهد أخرجه الطبري في \"جامع البيان\" ٥/ ١٢٢.","vol":"10","page":392},{"text":"ابن زيد: نمحو آثارهم من وجوههم، ونواصيهم التي هم بها، فنردها على أدبارها؛ حتى يعودوا إلى حيث جاؤوا منه بدءًا، وهو الشام، قال: وقد مضى ذلك (١)، وتأوله: في إجلاء بني النضير إلى أذرعات، وأريحا (٢)، من الشام.\nوأصل الطمس: المحو، والإفساد، والتحويل، ومنه يقال: رسم طامس، وطاسم -أي: دارس، والريح تطمس الأثر -أي: تمحوه، وتعفوه (٣).\n﴿أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ﴾ [٢٩٨] فنجعلهم قردة وخنازير، ﴿وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا﴾.\n\n<span data-type=\"title\" id=toc-908>٤٨ </span>- قوله: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾.\nقال الكلبي -بإسناده-: نزلت في المشركين، وحشي بن حرب (٤)، وأصحابه، وذلك؛ أنه لما قتل حمزة، وكان قد جعل له\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١٢٢.\n(٢) أذرعات: بفتح الهمزة، وسكون الذال، وكسر الراء: بلدة بالشام، بجوار البلقاء، وعمان.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٣٠.\nوأريحا: بفتح الهمزة، وكسر الراء: مدينة في غور الأردن، بينها وبين القدس\nمسيرة يوم، للفارس. انظر: \"معجم البلدان\" لياقوت ١/ ١٦٥.\n(٣) انظر: قريبًا من هذا في كلام الطبري في \"جامع البيان\" ٥/ ١٢٣.\n(٤) وحشي بن حرب الحبشي: مولى بني نوفل، وهو قاتل حمزة، قدم على النبي - ﷺ - مع وفد الطائف، وهو قاتل مسيلمة، في وقعة اليمامة، وشهد اليرموك، ومات بحمص، في خلافة عثمان.\nانظر: \"الإصابة\" لابن حجر ١٠/ ٢٩٩.","vol":"10","page":393},{"text":"على قتله أن يعتق، فلم يوف له بذلك، فلما قدم مكة ندم على صنيعه، هو وأصحابه، فكتبوا إلى رسول الله - ﷺ - أنا قد ندمنا على الذي صنعنا، وإنه ليس يمنعنا عن الإسلام إلا أنا سمعناك تقول، وأنت بمكة: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ﴾ (١) وقد دعونا مع الله إلها آخر، وقتلنا النفس التي حرم الله، وزنينا، فلولا هذه الآية لاتبعناك، فنزلت: ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا﴾ الآيتين (٢)، فبعث بهما رسول الله - ﷺ - إلى وحشي، وأصحابه، فلما قرؤوها كتبوا إليه: إن هذا شرط شديد، نخاف أن لا نعمل عملًا صالحًا؛ فلا نكون من أهل هذه الآية، فنزلت: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ فبعث بها إليهم، فقرؤوها، فبعثوا إليه: إنا نخاف أن لا نكون من أهل مشيئته، فنزل: ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ﴾ (٣)، فبعث بها إليهم، فلما قرءوها دخل هو وأصحابه في الإسلام، ورجعوا إلى رسول الله - ﷺ - فقبل منهم (٤)، ثم قال - ﷺ - لوحشي: \"أخبرني كيف قتلت حمزة؟ \" فلما أخبره، قال: \"ويحك! غيب وجهك عني\"، فلحق وحشي بعد ذلك بالشام، فكان بها إلى أن مات (٥).\n_________\n(١) الفرقان: ٦٨.\n(٢) الفرقان: ٧٥ - ٧١.\n(٣) الزمر: ٥٣.\n(٤) أورد هذه القصة: السمرقندي في \"بحر العلوم\" ١/ ٣٧٦، وهي من رواية الكلبي.\n(٥) لقاء النبي - ﷺ - وحشيًّا، وأمره إياه أن يغيب وجهه عنه، فقد أخرج ذلك البخاري في =","vol":"10","page":394},{"text":"وقال مقاتل: نزلت هذه الآية في اليهود ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ (يعني: اليهود) (١) ﴿وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾: فمشيئته لأهل التوحيد.\nأبو مجلز (٢) عن ابن عمر: نزلت في المؤمنين، وذلك؛ أنه لما نزلت: ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ﴾ الآية، قام النبي - ﷺ - على المنبر، فتلاها على الناس، فقام إليه رجل، فقال: والشرك بالله؟ فسكت، ثم قام إليه مرتين، أو ثلاثًا، فنزلت: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ فأثبتت هذه الآية في الزمر، وهذه في النساء (٣).\n[١١٦٣] وأخبرنا عبد الله بن حامد (٤)، ثنا أحمد بن محمد بن شاذان (٥)، أنبا جيعويه (٦)، ثنا صالح بن محمد (٧)، عن المسيب بن شريك (٨)، عن مطرف بن الشخير (٩) قال: قال ابن عمر: كنا على\n_________\n= كتاب المغازي، باب قتل حمزة (٤٠٧٢) في قصة طويلة، والطبراني في \"المعجم الأوسط\" ٢/ ٢٢٢ (١٨٢١)، والبيهقي في \"السنن الكبرى\" ٩/ ٩٧، وغيرهم.\n(١) ما بين القوسين ساقط من (م)، (ت).\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٣٢، والسيوطي في \"الدر المنثور\" ٢/ ٣٠٢، ونسبه لابن المنذر.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) متهم، ساقط.\n(٨) متروك.\n(٩) ثقة، عابد.","vol":"10","page":395},{"text":"عهد رسول الله - ﷺ - إذا مات الرجل منا على كبيرة، شهدنا أنه من أهل النار، حتى نزلت هذه الآية: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ فأمسكنا عن الشهادات (١).\n[١١٦٤] أخبرنا ابن فنجويه ثنا أبو بكر بن خرجة (٢) ثنا محمد ابن عبد الله بن سليمان الحضرمي (٣)، ثنا محمد بن أبي بكر المقدمي (٤)، ثنا معتمر بن سليمان (٥)، عن علي بن صالح (٦) وعمرو\n_________\n(١) [١١٦٣] الحكم على الإسناد:\nإسناد المصنف ضعيف جدًّا، فيه صالح بن محمد متهم ساقط، والمسيب بن شريك متروك، وفيه أيضًا مجاهيل.\nوإسناد الطبري الآتي فيه الهيثم، ضعيف.\nوإسناد ابن أبي حاتم الآتي فيه صالح المري، ضعيف، لكن مجموع هذه الطرق، مع طريق أبي يعلى الذي سيذكره الهيثمي يرتقي الأثر إلى الحسن لغيره، وتشهد أن له أصلًا.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ١٢٦ من طريق الهيثم بن جماز ثنا بكر بن عبد الله عن ابن عمر. . به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٧٠ (٩٤٢١) من طريق صالح المري عن أيوب عن نافع عن ابن عمر به.\nوذكره الهيثمي في \"مجمع الزوائد\" ٧/ ٥ وقال: رواه أبو يعلى، ورجاله رجال الصحيح، غير حرب بن سريج، وهو ثقة.\n(٢) عمر بن أحمد بن القاسم بن خرجة النهاوندي، روى عن الثقات الموضوعات.\n(٣) ثقة، حافظ.\n(٤) ثقة.\n(٥) ثقة.\n(٦) في (ت): ثنا أبو علي بن صالح، وهو خطأ.\nوهو علي بن صالح المكي، أبو الحسن العابد، مقبول.","vol":"10","page":396},{"text":"ابن عثمان (١)، كلاهما عن موسى بن عبيدة الربذي (٢)، عن أخيه (٣)، عن جابر بن عبد الله أن النبي - ﷺ - قال: \"لا تزال المغفرة تحل بالعبد ما لم يقع الحجاب\"، قيل يا رسول الله، وما وقوع الحجاب؟ قال: \"الإشراك بالله\"، ثم قرأ: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ (٤).\n_________\n(١) لم يتبين لي من هو.\n(٢) ساقطة من (م)، (ت).\nوهو ضعيف.\n(٣) عبد الله بن عبيدة الربذي، روى عن: جابر، وعنه: أخوه موسى. ثقة.\n(٤) [١١٦٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ ابن خرجة روى عن الثقات الموضوعات، وموسى ضعيف، وعمرو بن عثمان لم يتبين لي من هو.\nالتخريج:\nأخرجه ابن عدي في \"الكامل\" ٦/ ٣٣٤ من طريق علي بن صالح عن موسى الربذي عن أخيه عن جابر به.\nوله شاهد من طريق عبد الرحمن بن ثابت بن ثوبان عن أبيه عن مكحول عن عمر ابن نعيم عن أسامة بن سلمان أن أبا ذر الغفاري حدثهم أن رسول الله - ﷺ - قال: فذكره.\nوأخرجه الحاكم في \"المستدرك\" ٤/ ٢٨٦ وصححه، وأحمد في \"المسند\" ٥/ ١٧٤ (٢١٥٢٣)، وابن الجعد في \"مسنده\" (ص ٤٨٩) (٣٤٠٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٣٩٣ (٦٢٦)، والطبراني في \"مسند الشاميين\" ١/ ١٢٤، والخطيب في \"تاريخ بغداد\" ٢/ ٣١٤. وعمر بن نعيم: لا يدرى من هو، وأسامة: مجهول.","vol":"10","page":397},{"text":"[١١٦٥] وأخبرنا ابن فنجويه (١)، ثنا عبيد الله بن محمد بن شنبة (٢)، ثنا محمد بن إبراهيم بن زياد الطيالسي (٣)، ثنا الحسن بن عرفة (٤)، ثنا يحيى بن اليمان (٥)، ثنا سفيان الثوري (٦)، عن إبراهيم بن محمد بن المنتشر (٧)، عن أبيه (٨)، عن مسروق (٩)، عن عبد الله بن عمرو قال: قال رسول الله - ﷺ -: \"من لقي الله ﷿ لا يشرك به شيئا دخل الجنة، ولم تضره معه خطيئة، كما لو لقيه وهو يشرك به شيئا دخل النار، ولم تنفعه حسنة\" (١٠).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) متروك.\n(٤) صدوق.\n(٥) صدوق، عابد، يخطئ كثيرًا، وقد تغير.\n(٦) ثقة، حافظ، إمام، كان ربما دلس.\n(٧) ثقة.\n(٨) محمد بن المنتشر الهمداني، ثقة، قليل الحديث.\n(٩) مسروق بن الأجدع، ثقة.\n(١٠) [١١٦٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا، آفته ابن شنبة، والطيالسي، ويحيى بن يمان.\nوالحديث له شاهد عند البخاري في كتاب العلم، باب من خص بالعلم قومًا دون قوم؛ كراهية أن لا يفهموا (١٢٩) من حديث معاذ، ولفظه: \"من لقي الله لا يشرك به شيئًا دخل الجنة\".\nوعند مسلم في كتاب الإيمان، باب تحريم الكبر وبيانه (٩٣) من حديث جابر، ولفظه: \"من لقي الله لا يشرك به شيئًا دخل الجنة، ومن لقيه يشرك به شيئا دخل النار\". =","vol":"10","page":398},{"text":"[١١٦٦] وأخبرنا الخبازي (١)، أنبأ القباب (٢)، ثنا ابن النعمان (٣)، ثنا أبو نعيم (٤)، ثنا إسرائيل (٥)، ثنا ثوير (٦)، عن علي قال: ما في القرآن آية أحب إلى من هذه الآية: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ (٧).\n﴿وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا﴾.\n_________\n= التخريج:\nأخرجه أحمد في \"المسند\" ٢/ ١٧٠ (٦٥٨٦) من طريق سفيان عن إبراهيم بن محمد بن المنتشر عن أبيه قال: نزل رجل على مسروق، فقال: سمعت عبد الله بن عمرو يقول. . فذكر الحديث، وتبين من سند أحمد أن بين مسروق وعبد الله رجلًا لم يسم.\nولذلك قال الهيثمي في \"مجمع الزوائد\" ١/ ١٩: رجاله رجال الصحيح، ما خلا التابعي؛ فإنه لم يسم.\n(١) إمام ثقة، محقق.\n(٢) عبد الله بن محمد بن محمد بن فورك، أبو بكر القباب، روى عن عبد الله بن محمد بن النعمان، إمام، كبير، مقرئ.\n(٣) في (م): المعتمر، وهو خطأ.\nوهو عبد الله بن محمد بن النعمان الأصبهاني، روى عن أبي نعيم، قال أبو الشيخ، ثقة مأمون.\n(٤) الفضل بن دكين، ثقة، ثبت.\n(٥) إسرائيل بن يونس، ثقة.\n(٦) في (م): (ثور) وهو خطأ.\nوهو: ثوير بن أبي فاختة الهاشمي، ضعيف رُمي بالرفض.\n(٧) [١١٦٦] الحكم على الإسناد:\nإسناده ضعيف، آفته ثوير هذا. =","vol":"10","page":399},{"text":"<span data-type=\"title\" id=toc-909>٤٩ </span>- قوله: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنْفُسَهُمْ﴾ الآية.\nقال الكلبي: نزلت في رجال من اليهود، أتوا بأطفالهم إلى النبي - ﷺ -، فيهم: بحري بن عمرو، ونعمان بن أوفى، ومرحب بن زيد (١)، فقالوا: يا محمد، هل على هؤلاء من ذنب؟ فقال: \"لا\"، فقالوا: والله، ما نحن إلا كهيئتهم، ما عملناه بالنهار، كفر عنا بالليل، وما عملناه بالليل، كفر عنا بالنهار. فكذبهم الله تعالى، وأنزل هذه الآية (٢).\nالحسن، والضحاك، وقتادة، ومقاتل، والسدي: نزلت في اليهود والنصارى، حين قالوا: ﴿نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ﴾ (٣)، وقالوا: ﴿لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَى﴾ (٤).\nمجاهد، وعكرمة: هو أنهم كانوا يقدمون أطفالهم في الصلاة، يزعمون أنهم لا ذنوب لهم، فتلك التزكية (٥).\n_________\n= التخريج:\nأخرجه الترمذي باب ومن سورة النساء (٣٠٣٧) من طريق إسرائيل عن ثوير عن أبيه عن علي به، فتبين أن بين ثوير وعلي أبوه.\nوأخرجه الفريابي، كما في \"الدر المنثور\" للسيوطي ٢/ ٣٠٢.\n(١) ذكرهم ابن إسحاق في \"السيرة\" ٢/ ١٣٧.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ١٥٩، ١٦٠) عن الكلبي بدون إسناد، والبغوي في \"معالم التنزيل\" ٢/ ٢٣٣.\n(٣) المائدة: ١٨.\n(٤) البقرة: ١١١، وأخرج أقوالهم الطبري في \"جامع البيان\" ٥/ ١٢٦ - ١٢٧.\nوانظر: في \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٧٢.\n(٥) انظر: \"جامع البيان\" للطبري ٥/ ١٢٧.","vol":"10","page":400},{"text":"عطية (١) عن ابن عباس: هو أن اليهود قالوا: إن آباءنا وأبناءنا توفوا، وهم يشفعون لنا، ويزكوننا فأنزل الله تعالى هذه الآية.\nوقال عبد الله ﵁: هو تزكية بعضهم لبعض (٢).\n[١١٦٧] أخبرنا ابن فنجويه (٣)، أنبأنا ابن شنبة (٤)، ثنا محمد بن عمران (٥)، ثنا أبو عبيد الله المخزومي (٦)، ثنا ابن عيينة (٧)، عن أيوب الطائي (٨)، عن قيس بن مسلم (٩)، عن طارق بن شهاب (١٠) قال: سمعت ابن مسعود يقول: إن الرجل ليغدو من بيته، ومعه\n_________\n(١) في (ت): وقال عطاء، وهو خطأ.\nوأثر عطية أخرجه الطبري في \"جامع البيان\" ٥/ ١٢٧ - ١٢٨. وعطية: هو العوفي، ضعيف.\n(٢) هو معنى قوله الآتي مسندًا، وقد رجح الطبري في \"جامع البيان\" ٥/ ١٢٨ قول من قال: إن معنى تزكيتهم أنفسهم: هو أنهم قالوا: نحن أبناء الله وأحباؤه، وأنهم لا ذنوب لهم، ولا خطايا. لأن ذلك هو أظهر معانيه.\nورجح القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٤٦ قول من قال: هو ثناء بعضهم على بعض، ولا مانع من إرادة الأمرين، والله أعلم.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) محمَّد بن عمران بن خزيمة، لم أجده.\n(٦) سعيد بن عبد الرحمن بن حسان، ثقة.\n(٧) ثقة، حافظ، فقيه، إمام، حجة إلا أنه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٨) أيوب بن عائذ الطائي، ثقة، رُمي بالإرجاء.\n(٩) ثقة، مرجئ.\n(١٠) طارق بن شهاب بن عبد شمس البجلي، له رؤية، ولم يسمع من النبي -ﷺ-.","vol":"10","page":401},{"text":"دينه، فيأتي الرجل، لا يملك له ولا لنفسه ضرًا ولا نفعًا، فيقول: والله إنك لذيت وذيت (١) فلعله لا يحلو منه بشيء، ثم يرجع إلى بيته وما معه من دينه شيء، ثم قرأ عبد الله: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنْفُسَهُمْ﴾ (٢).\n﴿بَلِ اللَّهُ يُزَكِّي﴾ أي: يطهر، ويبرئ من الذنوب، ويصلح ﴿مَنْ يَشَاءُ﴾: من كان أهلًا لذلك، نظيره في النور (٣).\n﴿وَلَا يُظْلَمُونَ فَتِيلًا﴾ وهو ما يكون في شق النواة (٤)، وقيل: هو ما\n_________\n(١) قوله: لذيت وذيت: من ألفاظ الكنايات، بمعنى: كيت وكيت.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٤٦٣.\n(٢) [١١٦٧] الحكم على الإسناد:\nإسناده صحيح.\nوفي إسناده ابن شنبة مجهول الحال، وابن عمران، لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ١٢٨، وأحمد في \"المسند\" ٤/ ٩٩، والحاكم في \"المستدرك\" ٤/ ٤٨٣، وهناد في \"الزهد\" ٢/ ٥٥ (١١٥٣)، وابن المبارك في \"الزهد\" (ص ٢٩) (٣٨٢)، والبيهقي في \"شعب الإيمان\" ٣/ ٢٢٧ (٤٨٧٣)، من طرق عن قيس بن مسلم عن طارق عن ابن مسعود.\n(٣) في قوله سبحانه: ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَى مِنْكُمْ مِنْ أَحَدٍ أَبَدًا وَلَكِنَّ اللَّهَ يُزَكِّي مَنْ يَشَاءُ﴾ [٢١].\nوهو قول ابن عباس، في رواية، وقول عطاء، ومجاهد، وقتادة، والضحاك، وابن زيد.\n(٤) انظر: أقوالهم في \"جامع البيان\" للطبري ٥/ ١٢٩، وقول الحسن، وعكرمة، وعطية العوفي، كما في \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٧٣، وهو قول أبي عبيدة في \"مجاز القرآن\" ١/ ١٢٩ والوجه الثاني في معنى ﴿فَتِيلًا﴾ هو رواية =","vol":"10","page":402},{"text":"فتلته بين أصبعيك من وسخ وعرق، فعيل بمعنى مفعول، قال الشاعر:\nيجمع الجيش ذا الألوف، ويغزو ... ثم لا يرزء العدو فتيلا (١)\n\n<span data-type=\"title\" id=toc-910>٥٠ </span>- ﴿انْظُرْ﴾: يا محمَّد ﴿كَيْفَ يَفْتَرُونَ﴾\nيختلقون ﴿عَلَى اللَّهِ الْكَذِبَ﴾ في تغييرهم كتابه، ﴿وَكَفَى بِهِ إِثْمًا مُبِينًا﴾.\n\n<span data-type=\"title\" id=toc-911>٥١ </span>- ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ﴾.\nقرأ السلمي: ﴿أَلَمْ تَرَ﴾ ساكنة الراء، في كل القرآن (٢)، وهي لغة قوم لا يكتفون من الجزم بحذف الحرف حتى يسكنوا حركته (٣)، كقول الشاعر (٤):\nمن يهده الله يهتد، لا مضلَّ له ... ومن أضلَّ، فما يهديه من هادي\n_________\n= عن ابن عباس، ومجاهد، وقول سعيد بن جبير وأبي مالك، والسدي.\nانظر: المصدرين السابقين.\nوهو قول الفراء في \"معاني القرآن\" ١/ ٢٧٣.\n(١) البيت للنابغة الذبياني، وهو في \"ديوانه\" (ص ١٣٥)، من قصيدة يهجو فيها النعمان.\nوهي قراءة شاذة.\n(٢) انظر: \"المحتسب\" لابن جني ١/ ١٢٨.\n(٣) في (م)، (ت): آخره.\n(٤) من هنا سقط من (م) قدر عشر صفحات، وقد رجعت إلى أصل النسخة التي صورت منها الصورة التي عندي، فوجدتها كذلك قد سقط منها هذا القدر.\nوالبيت لم أجد قائله.","vol":"10","page":403},{"text":"﴿يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ﴾ اختلفوا فيهما:\nفقال عكرمة: هما صنمان، (كانا للمشركين) (١)، يعبدونهما من دون الله.\nأبو عبيدة: هما كل معبود من حجر، أو مدر، أو صورة، أو شيطان (٢).\nيدل عليه قوله تعالى: ﴿أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ﴾ (٣)، وقوله: ﴿وَالَّذِينَ اجْتَنَبُوا الطَّاغُوتَ أَنْ يَعْبُدُوهَا﴾ (٤).\nوقال عطية عن ابن عباس: الجبت: الأصنام، والطاغوت: تراجمة الأصنام الذين يكونون بين أيديهم، يعبرون عنها الكذب، ليضلوا الناس (٥).\nوقيل: الجبت الأوثان، والطاغوت شياطين الأوثان، ولكل صنم شيطان، يعبر عنها، فيغتر بها الناس (٦).\n_________\n(١) في الأصل: كانت المشركون، والمثبت من (ت)، ولفظ قول عكرمة: هما صنمان، كما في \"تفسير القرآن\" لعبد الرزاق ١/ ١٦٥، \"جامع البيان\" للطبري ٥/ ١٣١، وأما الزيادة فهي من قول الطبري، فجعلها المصنف من قول عكرمة.\n(٢) \"مجاز القرآن\" ١/ ١٢٩.\n(٣) النحل: ٣٦.\n(٤) الزمر: ١٧.\n(٥) أخرجه الطبري في \"جامع البيان\" ٥/ ١٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٧٥، وليس في قول ابن عباس عبارة: تراجمة الأصنام، إنما هي من قول الطبري، فأدرجها المصنف ضمن قول ابن عباس، ومعنى: تراجمة الأصنام: هم الكهان، تنطق على ألسنة الأصنام.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٣٤.","vol":"10","page":404},{"text":"(عامر) (١) الشعبي، ومجاهد: الجبت: السحر، والطاغوت: الشيطان.\nزيد بن أسلم: الجبت الساحر (يقال: إنه قلبت سينه) والطاغوت الشيطان (٢)، يدل عليه قوله تعالى: ﴿وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ﴾ (٣)، ﴿وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ﴾ (٤).\nمحمَّد بن سيرين، ومكحول: الجبت: الكاهن، والطاغوت: الساحر (٥)، وهي رواية الوالبي عن ابن عباس (٦).\nسعيد بن جبير، وأبو العالية: الجبت: الساحر، بلسان الحبشة، والطاغوت: الكاهن (٧).\n_________\n(١) من (ت) هو الصواب، وفي الأصل، (م): عمرو.\nوانظر: كلامهما في \"جامع البيان\" للطبري ٥/ ١٣١.\n(٢) انظر: قوله في \"جامع البيان\" للطبري ٥/ ١٣١، وما بين القوسين ليس من قول زيد، وهو في (ت) هكذا: (يقال: الجبس، قلبت سينه تاء)، وهذه الجملة الاعتراضية هي من قول قطرب، كما في \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٢٤٩.\nوانظر: \"الدر المصون\" للسمين الحلبي ٤/ ٥ - ٦.\n(٣) البقرة: ٢٥٧.\n(٤) النساء: ٧٦.\n(٥) أخرج قول ابن سيرين الطبري في \"جامع البيان\" ٥/ ١٣٢.\n(٦) انظر: \"الوسيط\" للواحدي ٢/ ٦٦، وهي رواية عن سعيد بن جبير، أخرجها الطبري في \"جامع البيان\" ٥/ ١٣٢ عنه.\n(٧) أخرج قوليهما الطبري في \"جامع البيان\" ٥/ ١٣٢.","vol":"10","page":405},{"text":"عكرمة: كان أبو بردة (١) كاهنًا في الجاهلية، فتنافر إليه نفر ممن أسلم، فنزلت هذه الآية (٢).\nالضحاك: الجبت حيي بن أخطب، والطاغوت كعب بن الأشرف (٣).\nالكلبي، ومقاتل: الجبت: حيي بن أخطب، والطاغوت: كعب ابن الأشرف (٤).\nدليله قوله تعالى: ﴿يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ﴾ وحكى أبو القاسم بن حبيب عن بعضهم: أن الجبت: إبليس، والطاغوت: [٣٠١] أولياؤه.\n[١١٦٨] أخبرنا أبو بكر بن عبدوس (٥)، ثنا أبو الحسن الكارزي (٦)، أخبرنا علي بن عبد العزيز (٧)، أنبا أبو عبيد القاسم بن سلام (٨)، ثنا مروان الفزاري (٩)\n_________\n(١) في النسخ: برزة، والمثبت الصواب.\n(٢) رواه عكرمة عن ابن عباس، عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٩١ وفيه أبو بردة، على الصواب.\n(٣) انظر: \"بحر العلوم\" للسمرقندي ١/ ٣٦٠.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" عن الكلبي ١/ ١٦٤.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) صحيح السماع، مقبول الرواية.\n(٧) أبو الحسن البغوي، ثقة.\n(٨) الإمام، المجتهد الثقة، الفاضل.\n(٩) مروان بن معاوية بن الحارث الفزاري، ثقة، حافظ، وكان يدلس أسماء الشيوخ.","vol":"10","page":406},{"text":"وإسحاق الأزرق (١) أو أحدهما، عن عوف (٢). [١١٦٩] وأنبأنا ابن فنجويه (٣)، ثنا هارون بن محمد بن هارون (٤)، ثنا عبد الله بن محمَّد بن سنان (٥)، ثنا عمرو بن منصور القيسي (٦)، ثنا شعبة (٧)، عن عوف الأعرابي (٨) قال: حدثني حيان ابن العلاء (٩)، عن قطن بن قبيصة بن المخارق (١٠)، عن أبيه (١١) قال: قال رسول الله -ﷺ-: \"الطرق، والطيرة، والعيافة من الجبت\" (١٢).\n_________\n(١) إسحاق بن يوسف بن مرداس الأزرق، ثقة.\n(٢) أبو سهل البصري، ثقة، رُمي بالقدر والتشيع.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) يضع الحديث، كذاب.\n(٦) صدوق.\n(٧) ابن الحجاج، ثقة، حافظ، متقن.\n(٨) أبو سهل البصري، ثقة، رُمي بالقدر والتشيع.\n(٩) مقبول.\n(١٠) صدوق.\n(١١) قبيصة بن المخارق الهلالي، صحابي، وفد على النبي -ﷺ-، روى له مسلم وغيره.\n(١٢) [١١٦٨، ١١٦٩] الحكم على الإسناد:\nفي الطريق الأولى: شيخ المصنف لم يذكر بجرح ولا تعديل، وفي الثانية: هارون لم أجده، وعبد الله بن سنان يضع الحديث، كذاب، إلا أن الحديث كما سيأتي روي من طرق أخرى عن عوف عن حيان به، وحكم شيخ الإِسلام ابن تيمية على إسناده بالحسن كما في \"مجموع الفتاوى\" ٣٥/ ١٩٢. =","vol":"10","page":407},{"text":"والجبت: كل ما حرم الله، والطاغوت: كل ما يطغي الإنسان (١).\n﴿وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَؤُلَاءِ أَهْدَى مِنَ الَّذِينَ آمَنُوا سَبِيلًا﴾ قال المفسرون: خرج كعب بن الأشرف في سبعين راكبًا من اليهود إلى مكة، بعد وقعة أحد، ليحالفوا قريشًا على رسول الله -ﷺ-، وينقضوا العهد الذي كان بينهم وبين رسول الله -ﷺ-، فنزل كعب على أبي\n_________\n= التخريج:\nأخرجه أبو داود كتاب الطب، باب: الخط وزجر الطير (٣٩٠٧)، والنسائي في \"التفسير\" ١/ ٣٨٧ (١٢٨)، وأحمد في \"المسند\" ٥/ ٦٠ (٢٠٦٠٣)، وعبد الرزاق ١٠/ ٤٠٣ (١٩٥٠٢)، وأبو عبيد في \"غريب القرآن\" ٢/ ٤٤، والطحاوي في \"شرح معاني الآثار\" ٤/ ٣١٢، والطبراني في \"المعجم الكبير\" ١٨/ ٣٦٩ (٩٤١)، والبيهقي في \"السنن الكبرى\" ٨/ ١٣٩، والخطيب في \"تاريخ بغداد\" ١٠/ ٤٢٥ من طرق، عن عوف، عن حيان، عن قطن، عن أبيه.\n(١) الصواب من أقوال المفسرين في معنى الجبت والطاغوت، هو ما ذهب إليه شيخهم الطبري في \"جامع البيان\" ٥/ ١٣٣، حيث قال ﵀: والصواب من القول في تأويل: ﴿يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ﴾ أن يقال: يصدقون بمعبودية من دون الله، يعبدونهما من دون الله، ويتخذونها إلهين، وذلك أن الجبت والطاغوت اسمان لكل معظم بعبادة من دون الله، أو طاعة، أو خضوع، كائنًا ما كان ذلك المعظم، من حجر، أو إنسان، أو شيطان.\nوإليه مال ابن عطية في \"المحرر الوجيز\" ٢/ ٦٦، وذكر عن مالك ﵀ أنه قال: الطاغوت: كل ما عبد من دون الله.\nواستحسنه القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٤٩.\nوقال شيخ الإِسلام ابن تيمية في \"مجموع الفتاوى\" ١٦/ ٥٦٥ - ٥٦٦ في معنى الطاغوت: وهو اسم جنس، يدخل فيه الشيطان، والوثن، والكهان، والدرهم، والدينار، وغير ذلك.","vol":"10","page":408},{"text":"سفيان فأحسن مثواه، ونزلت اليهود في دور قريش، فقال أهل مكة: إنكم أهل كتاب، ومحمد صاحب كتاب، ولا نأمن من أن يكون هذا مكرًا منكم، فإن أردت أن نخرج معك فاسجد لهذين الصنمين، وآمن بهما. ففعل، فذلك قوله تعالى: ﴿يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ﴾، ثم قال كعب لأهل مكة: ليجيء منكم ثلاثون ومنا ثلاثون، فنلزق أكبادنا بالكعبة، فنعاهد رب هذا البيت لنجهدن على قتال محمد. ففعلوا ذلك، فلما فرغوا قال أبو سفيان لكعب: إنك امرؤ تقرأ القرآن (١)، وتعلم، ونحن أميون لا نعلم، فأينا أهدى طريقًا، وأقرب إلى الحق، نحن أم محمد؟ قال كعب: اعرضوا على دينكم. فقال أبو سفيان: نحن ننحر للحجيج الكوماء (٢)، ونسقيهم الماء، ونقري الضيف، ونفك المعاني، ونصل الرحم، ونعمر بيت ربنا، ونطوف به، ونحن أهل الحرم، ومحمد فارق دين آبائه، وقطع الرحم، وفارق الحرم، وديننا القديم، ودين محمَّد الحديث. فقال كعب: أنتم والله أهدى سبيلًا مما عليه محمد. فأنزل الله: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ﴾ (٣)، يعني: كعبًا وأصحابه، ﴿يُؤْمِنُونَ بِالْجِبْتِ\n_________\n(١) في (م)، (ت): الكتاب.\n(٢) أي الناقة العظيمة السنام، العاليته.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٥٢٩ (كوم).\n(٣) أخرج ذلك عبد الرزاق في \"تفسير القرآن\" ١/ ١٦٤، والطبري في \"جامع البيان\" ٥/ ١٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٧٦، من رواية عكرمة، والسدي وأبي مالك. والمصنف خلط بين رواياتهم، بدون تمييز. =","vol":"10","page":409},{"text":"وَالطَّاغُوتِ﴾ يعني: الصنمين ﴿وَيَقُولُونَ لِلَّذِينَ كَفَرُوا﴾ إلى أبي سفيان وأصحابه ﴿هَؤُلَاءِ أَهْدَى مِنَ الَّذِينَ آمَنُوا﴾ محمد وأصحابه، ﴿سَبِيلًا﴾ دينًا.\n\n<span data-type=\"title\" id=toc-912>٥٢ </span>- قوله: ﴿أُولَئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ وَمَنْ يَلْعَنِ اللَّهُ فَلَنْ تَجِدَ لَهُ نَصِيرًا (٥٢)﴾\n\n<span data-type=\"title\" id=toc-913>٥٣ </span>- ﴿أَمْ لَهُمْ﴾\nيعني: ألهم؟ والميم صلة، ﴿نَصِيبٌ﴾\nحظ ﴿مِنَ الْمُلْكِ﴾ وهذا على جهة الإنكار يعني: ليس لهم من الملك شيء، فلو كان لهم من الملك شيء ﴿فَإِذًا لَا يُؤْتُونَ النَّاسَ﴾ محمدًا وأصحابه ﴿نَقِيرًا﴾ من حسدهم وبخلهم وبغضهم.\nورفع قوله ﴿يُؤْتُونَ﴾ لاعتراض (لا) بينه وبين (إذا) (١)، وفي قراءة عبد الله: (فإذا لا يؤتوا) بالنصب، ولم يبال بـ (لا).\nواختلفوا في النقير:\nفقال ابن عباس ﵄: هو النقطة التي في ظهر النواة، ومنها تنبت النخلة (٢).\n_________\n= وانظر: \"أسباب النزول\" للواحدي (ص ١٦٠).\nوجه العلماء رفع يؤتون بأن إذن ملغاة؛ لدخول الفاء عليها، وفي قراءة عبد الله، وهي شاذة، أعمل إذن مع وجود الفاء.\n(١) انظر: \"معاني القرآن\" للفراء ١/ ٢٧٣ - ٢٧٤، \"المحرر الوجيز\" لابن عطية ٢/ ٦٨، \"الدر المصون\" للسمين الحلبي ٤/ ٦.\n(٢) أخرجه الطبري ٥/ ١٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٧٧، وهو قول السدي، وعطاء، ومجاهد، والضحاك، وأبي مالك، وقتادة، وابن زيد، ومقاتل. =","vol":"10","page":410},{"text":"مجاهد: حبة النواة التي في وسطها (١).\nالضحاك: نقير النواة الأبيض، الذي يكون في وسطها (٢).\nأبو العالية: هو نقر الرجل بطرف أصبعه، كما ينقر الدرهم، قال:\nوسألت ابن عباس، فوضع طرف الإبهام على باطن السبابة، ثم رفعها، وقال: هذا النقير (٣).\n\n<span data-type=\"title\" id=toc-914>٥٤ </span>- ﴿أَمْ يَحْسُدُونَ﴾ يعنى: اليهود، ﴿النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ﴾ قال قتادة: يعني: العرب، حسدوهم على النبوة، وما أكرمهم الله تعالى بمحمد - ﷺ - (٤).\n[١١٧٠] وأخبرنا الحسين بن محمد بن الحسين (٥)، ثنا عبد الله بن يوسف بن أحمد بن مالك (٦)، ثنا أبو بكر أحمد بن حماد (٧) بن\n_________\n= انظر: \"زاد المسير\" لابن الجوزي ٢/ ١٠٧، وهو قول الفراء في \"معاني القرآن\" ١/ ٢٧٣.\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١٣٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٥/ ١٣٧، وليس فيه قوله: الأبيض.\n(٣) أخرجه الطبري في \"جامع البيان\" ٥/ ١٣٧، ورجح أن يكون معنى النقير يشمل كل ما ذكره.\n(٤) أخرجه الطبري في \"جامع البيان\" ٥/ ١٣٨، وهو الذي رجحه، لأنه دلالة ظاهر الآية، وهو: المدح، والثناء الحقيقي، أما كثرة تزوجه، فليس في الحقيقة تقريظ، ومدح، وإن كان ذلك فضل، ونعمة من الله.\n(٥) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) لم أجده.\n(٧) في (ت): حامد.","vol":"10","page":411},{"text":"عبد العزيز المصري (١)، ثنا إبراهيم بن الوليد (٢)، ثنا أبو حفص عمر بن حفص (٣)، ثنا أبو معشر المدني (٤)، عن محمد بن كعب القرظي (٥) قال: سمعت علي بن أبي طالب ﵁، على المنبر يقول في قول الله تعالى: ﴿أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ﴾ قال: هو رسول الله -ﷺ-، وأبو بكر، وعمر (٦).\nوقال الآخرون: المراد بالناس ها هنا رسول الله -ﷺ-؛ حسدوه على ما أحل له من النساء (٧)، وذلك:\n[١١٧١] ما أخبرنا ابن فنجويه (٨) قال: ثنا محمد بن خلف بن حيان (٩)، أنبا إسحاق بن محمد (١٠)، ثنا أبي (١١)، ثنا إبراهيم بن\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) أبو معشر، هو نجيح السندي، ضعيف.\n(٥) ثقة، عالم.\n(٦) [١١٧٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ أكثره مجاهيل.\nالتخريج:\nلم أجده.\n(٧) هو رواية عن ابن عباس، والسدي، والضحاك، أخرج أقوالهم الطبري في \"جامع البيان\" ٥/ ١٣٨ - ١٣٩.\n(٨) ثقة، صدوق، كثير الرواية للمناكير.\n(٩) صدوق، إن شاء الله.\n(١٠) ابن مروان لا يحتج بحديثه.\n(١١) شيعي متروك.","vol":"10","page":412},{"text":"عيسى (١)، ثنا علي بن علي (٢)، عن أبي حمزة الثمالي (٣) في قوله -﷿-: ﴿أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ﴾: يعني بالناس في هذه الآية: نبي الله - ﷺ -؛ قالت اليهود: انظروا إلى هذا الذي لا والله، ما يشبع من الطعام، لا والله ما له هم إلا النساء، لو كان نبيًا (لشغله أمر) (٤) النبوة عن النساء. حسدوه على كثرة نسائه، وعابوه بذلك، وقالوا: لو كان نبيًا ما رغب في كثرة النساء، فأكذبهم الله تعالى (٥).\nوقال عز من قائل: ﴿فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ﴾ يعني بالحكمة: النبوة، ﴿وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا﴾ فأخبرهم بما كان لداود\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) ضعيف، رافضي.\n(٤) من (ت) وفي الأصل، (م): لشغلنا من.\n(٥) لم تزل هذه مقالة كل طاعن على رسول الله -ﷺ- من المستشرقين وأذنابهم في كل زمان ومكان، ويكفي أن نعلم مصدر هذه المقالة، وقائليها، وأنهم أحقد الناس على الأنبياء، والصالحين، على مر العصور، والمحزن أن يتلقف مقالتهم الممسوخون من المسلمين فتمتلئ قلوبهم حنقًا وغيظا على صاحب الرسالة - ﷺ -.\n[١١٧١] الحكم على الإسناد:\nإسناده ضعيف جدًّا، أبو إسحاق شيعي متروك، وابنه لا يحتج بحديثه، وإبراهيم وعلى مجاهيل، والثمالي: ضعيف.\nالتخريج:\nأخرجه ابن سعد في \"الطبقات الكبرى\" ٨/ ١٦٣، من طريق الواقدي عن هشام بن سعد عن عمر مولى غفرة .. به.\nقلت: الواقدي شيخ ابن سعد: متروك.","vol":"10","page":413},{"text":"وسليمان، ﵉ (من النساء) (١) يوبخهم بذلك، فأقرت اليهود لرسول الله - ﷺ - أنه اجتمع عند سليمان ألف امرأة، ثلثمائة مهرية، وسبعمائة سرية، وعند داود -﵇- مائة امرأة، فقال لهم رسول الله -ﷺ-: \"ألف امرأة عند رجل، ومائة امرأة عند رجل أكثر، أو تسع نسوة؟ \" وكان يومئذ تسع نسوة عند رسول الله -ﷺ-، فسكتوا. (٢)\n\n<span data-type=\"title\" id=toc-915>٥٥ </span>- قال الله تعالى: ﴿فَمِنْهُمْ مَنْ آمَنَ بِهِ﴾\nيعني: بمحمد - ﷺ -: عبد الله بن سلام وأصحابه، ﴿وَمِنْهُمْ مَنْ صَدَّ عَنْهُ﴾ أعرض عنه، فلم يؤمن به، ﴿وَكَفَى بِجَهَنَّمَ سَعِيرًا﴾: وقودًا.\nقال السدي: الهاءان راجعان إلى إبراهيم -﵇-؛ وذلك أنه زرع ذات سنة، وزرع الناس، فهلكت زروع الناس، وزكى زرع إبراهيم -﵇-، فاحتاج إليه الناس، فكانوا يأتون إبراهيم، ويسألونه، فقال لهم: من آمن بي أعطيته، ومن أبى منعته (٣). فمنهم من آمن به؛ فأعطاه الزرع، ومنهم من أبى؛ فلم يعطه.\n[١١٧٢] وأخبرنا ابن فنجويه (٤) قال: ثنا محمد بن حبش بن عمر\n_________\n(١) ليست في (ت)، وهذا القول رواية عن السدي.\n(٢) أخرجها الطبري في \"جامع البيان\" ٥/ ١٤٠، ونسبه ابن الجوزي \"زاد المسير\" ٢/ ١١١ لابن عباس، من رواية أبي صالح عنه.\nوأخرج الحاكم في \"المستدرك\" ٢/ ٦٤٤ عن محمد بن كعب أنه قال: بلغني أنه كان لسليمان ثلاثمائة امرأة، وسبعمائة سرية.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٨١.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.","vol":"10","page":414},{"text":"المقرئ (١)، ثنا زكار بن الحسن (٢)، ثنا هناد (٣)، ثنا وكيع (٤)، عن إسرائيل (٥)، وأبيه (٦)، عن أبي إسحاق (٧)، عن عمرو بن ميمون الأودي (٨) قال: لما تعجل موسى -﵇- إلى ربه ﷿، مر برجل غبطه؛ لقربه من العرش، فسأل عنه، فقال: يا رب، من هذا؟ فقيل له: لن نخبرك باسمه، وسنخبرك بعمله: كان لا يمشي بالنميمة، ولا يحسد الناس على ما آتاهم الله من فضله، وكان لا يعق والديه (٩).\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) ابن السري، ثقة.\n(٤) ابن الجراح: ثقة، حافظ، عابد.\n(٥) ثقة.\n(٦) صدوق، يهم قليلًا.\n(٧) ثقة، مكثر، عابد، اختلط بأخرة، وكان كثير التدليس.\n(٨) أدرك الجاهلية، ولم يلق النبي -ﷺ-، ثقة عابد.\n(٩) [١١٧٢] الحكم على الإسناد:\nإسناده ضعيف؛ محمد بن حبش لم أجده، أبو إسحاق السبيعي مدلس، وقد عنعنه، وتدليسه من المرتبة الثالثة، الذين لم يقبل حديثهم إلا إذا صرحوا بالسماع.\nانظر: \"تعريف أهل التقديس\" لابن حجر (ص ١٤٦).\nالتخريج:\nأخرجه هناد في \"الزهد\" ٢/ ٥٧٤ (١٢٠٩) من طريق وكيع عن إسرائيل وأبيه عن أبي إسحاق عن عمرو بن ميمون به.\nوأخرجه ابن أبي الدنيا في \"مكارم الأخلاق\" (ص ٨٥) (٢٥٧)، وابن الجعد في \"مسنده\" (ص ٣٦٨) (٢٥٣٦)، وأبو نعيم في \"حلية الأولياء\" ٤/ ١٤٩ من طريق زهير عن أبي إسحاق عن عمرو به.","vol":"10","page":415},{"text":"[١١٧٣] وأخبرنا أبو محمد عبد الله بن محمد بن عبد الله الماسرجي (١)، ثنا أبو محمد يحيى بن منصور (٢)، ثنا محمد بن فراس (٣)، ثنا محمد بن أسد (٤) قال: أملى علينا ابن أبي فديك (٥)، ثنا عيسى بن أبي عيسى (٦)، عن أبي الزناد (٧)، عن أنس - ﵁ - قال: قال رسول الله -ﷺ-: \"الحسد يأكل الحسنات كما تأكل النار الحطب\" (٨).\n_________\n(١) لم أجده.\n(٢) لم يذكر بجرح ولا تعديل.\n(٣) محمَّد بن فراس الضبعي، أبو هريرة الصيرفي، صدوق.\nروى عن: أبي داود الطيالسي، وحبان بن هلال، وحرمي بن عمارة.\nوعنه: الترمذي، وابن ماجه، وابن أبي الدنيا.\nانظر: \"تهذيب الكمال\" للمزي ٢٦/ ٢٧٢، \"تقريب التهذيب\" لابن حجر (٦٢١٨).\n(٤) محمد بن أسد الخوشي، الإسفراييني، ثقة.\nروى عن: الوليد بن مسلم، وابن أبي فديك.\nقال الخطيب البغدادي وغيره: ثقة.\nوقال الذهبي: مات بعيد سنة ثلاثين ومائتينن أو فيها.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٠/ ٦٥٥.\n(٥) محمد بن إسماعيل بن أبي فديك، صدوق.\n(٦) عيسى بن أبي عيسى الحفاظ، الغفاري، أبو موسى المدني، أصله من الكوفة، واسم أبيه: ميسرة، ويقال أيضًا: الخياط، والخباط، وهو متروك.\nانظر: \"تقريب التهذيب\" لابن حجر (٥٣١٧).\n(٧) عبد الله بن ذكوان، ثقة، فقيه.\n(٨) [١١٧٣] الحكم على الإسناد:\nضعيف؛ آفته عيسى بن أبي عيسى، متروك، وفيه أيضًا من لم أجده، والحديث روي من غير وجه لكنها لا تخلو من مقال كما سيأتي. =","vol":"10","page":416},{"text":"[١١٧٤] وسمعت أبا محمد الخطيب السجزي (١) يقول: سمعت أبا الحسن البصري (٢) يقول: سمعت أبا على الحافظ السقا (٣) يقول: سمعت فارس الدينوري (٤) يقول: سمعت يوسف بن الحسين\n_________\n= التخريج:\nأخرجه ابن ماجه، كتاب الزهد، باب الحسد (٤٢١٠)، وأبو يعلى في \"المسند\" ٦/ ٣٣٠ (٣٦٥٦)، والشهاب في \"مسنده\" ٢/ ١٣٦ (١٠٤٩)، وابن عدي في \"الكامل\" ٥/ ٢٤٧ كلهم من طريق ابن أبي فديك عن عيسى عن أبي الزناد عن أنس به، وعيسى الحناط ليس بشيء.\nوأخرجه ابن عبد البر في \"التمهيد\" ٦/ ١٢٤ من طريق ابن أبي شيبة عن أبي معاوية عن الأعمش عن يزيد الرقاشي عن أنس به، ويزيد الرقاشي: ضعيف.\nوأخرجه الخطيب في \"تاريخ بغداد\" ٢/ ٢٢٧ من طريق محمد بن الحسين البزار أنا الحسن بن موسى الأشيب نبأنا أبو هلال عن قتادة عن أنس به، ومحمد بن الحسين: مجهول، وأبو هلال محمد بن سليم الراسبي: ضعيف.\nوللحديث شاهد من طريق عبد الملك بن عمرو: ثنا سليمان بن بلال عن إبراهيم بن أبي أسيد عن جده عن أبي هريرة به، أخرجه أبو داود، كتاب الأدب، باب في الحسد (٤٩٠٣) وعبد بن حميد كما في \"المنتخب\" (ص ٤١٨) (١٤٣٠)، والبيهقي في \"شعب الإيمان\" ٥/ ٢٦٦ (٦٦٠٨)، والبخاري في \"التاريخ الكبير\" ١/ ٢٧٢ ورجاله ثقات، غير جد إبراهيم، فإنه لم يسم.\nوللحديث شاهد آخر من طريق عمر بن محمد بن حفصة ثنا محمد بن معاذ المستملي نا القعنبي عن مالك عن نافع عن ابن عمر به، أخرجه الشهاب في \"مسنده\" ٢/ ١٣٦ (١٠٤٨)، وعمر بن محمد، ومحمد بن معاذ لا يدرى من هما؟ وقال الحافظ في \"لسان الميزان\" ٤/ ٣٢٩ عن هذا الإسناد: باطل.\n(١) لم أجده.\n(٢) لم يتبين لنا من هو.\n(٣) الإسفراييني، الإمام، الحافظ، البارع، الثقة.\n(٤) لم أجده.","vol":"10","page":417},{"text":"الرازي (١) يقول: سمعت ذا النون (٢) يقول: الحسود لا يسود (٣). [١١٧٥] وأخبرنا أبو حاتم الحاتمي الطوسي (٤)، ثنا أبو بكر الإسماعيلي الجرجاني (٥)، ثنا محمد بن أحمد المقدمي (٦)، ثنا أبو يعلى الساجي (٧)، ثنا الأصمعي (٨) قال: قال سفيان (٩): بلغني أن الله تعالى يقول: \"الحاسد عدو نعمتي، غير راض بقسمتي التي قسمت بين عبادي\" (١٠).\n_________\n(١) شيخ الصوفية، لم يذكر بجرح أو تعديل.\n(٢) الزاهد، شيخ الديار المصرية، كان واعظًا.\n(٣) [١١٧٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ غالبه مجاهيل.\nالتخريج:\nلم أجده عنه، وقد ذكره العجلوني في \"كشف الخفاء\" ١/ ٤٣٠ عن بعض السلف.\n(٤) أحمد بن محمد، ثقة، فقيه، فاضل.\n(٥) أحمد بن إبراهيم الإمام، الحافظ، الحجة.\n(٦) القاضي أبو عبد الله، ثقة.\n(٧) أبو يعلى زكريا بن يحيى، وثقه ابن حبان.\n(٨) أبو سعيد البصري، صدوق.\n(٩) ابن عيينة، ثقة، حافظ، فقيه، إمام، حجة إلا أنه تغير حفظه بأخرة وكان ربما دلس؛ لكن عن الثقات، وكان أثبت الناس في عمرو بن دينار.\n(١٠) [١١٧٥] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٥/ ٢٧٤ (٦٦٣٧) من طريق أبي بكر الإسماعيلي .. بمثل سند المصنف. =","vol":"10","page":418},{"text":"وأنشدت لمنصور الفقيه، في معناه:\nألا قل لمن كان لي حاسدا ... أتدري على من أسأت الأدبْ؟ !\nأسأت على الله في فعله ... إذا أنت لم ترض لي ما وهب\nجزاؤك منه الزيادات لي ... وأن لا تنال الذي تطَّلِب\n\n<span data-type=\"title\" id=toc-916>٥٦ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا﴾\nندخلهم نارًا، وقرأ حميد بن قيس: (نصليهم) بفتح النون -أي: نشويهم (١)، يقال: شاة مصلية، ونصب ﴿نَارًا﴾ على هذه القراءة بنزع الخافض، تقديره: بنار.\n﴿كُلَّمَا نَضِجَتْ جُلُودُهُمْ﴾ لانت، واحترقت، ﴿بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا﴾ غير الجلود المحترقة، قال ابن عباس - ﵄ -: يبدلون جلودًا بيضًا، كأمثال القراطيس (٢).\n_________\n= وأخرجه أبو علي الصوري في \"الفوائد المنتقاة\" (ص ٤٨) (٩) من طريق زكريا بن يحيى المنقري عن الأصمعي عن سفيان به.\n(١) في (ت): (أي: مشوية)، وهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ١/ ١٨٦.\n(٢) كذا في النسخ أن الأثر من رواية ابن عباس، وكذلك هو عند الواحدي \"الوسيط\" ٢/ ٦٨، والبغوي في \"معالم التنزيل\" ٢/ ٢٣٧، ولكن الذي عند الطبري في \"جامع البيان\" ٥/ ١٤٢ أنه من رواية ابن عمر، وكذا هو عند ابن أبي حاتم في =","vol":"10","page":419},{"text":"[١١٧٦] أخبرنا ابن فنجويه (١)، ثنا محمد بن خريم بن مروان (٢)، ثنا هشام بن عمار (٣)، ثنا سعيد بن يحيى (٤)، ثنا نافع مولى يوسف الأسلمي (٥)، عن نافع (٦)، عن ابن عمر - ﵄ - قال: قرأ رجل، عند عمر بن الخطاب ﵁: ﴿كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا﴾ قال عمر: أعدها. فأعادها، فقال معاذ بن جبل - ﵁ -: عندي تفسيرها: تبدل في ساعة مائة مرة. قال عمر: هكذا سمعت رسول الله - ﷺ - (٧).\n_________\n= \"تفسير القرآن العظيم\" ٣/ ٩٨٢.\nوالقراطيس: جمع قرطاس، وهو الصحيفة البيضاء التي يكتب فيها.\nانظر: \"لسان العرب\" لابن منظور ٦/ ١٧٢ (قرطس).\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أبو بكر الدمشقي، قال الحافظ: لم أر فيه تضعيفًا.\n(٣) السلمي، أبو الوليد، صدوق، مقرئ، كبر فصار يتلقن فحديثه القديم أصح.\n(٤) سعيد بن يحيى بن صالح اللخمي، الدمشقي، يعرف بسعدان، قال أبو حاتم، محله الصدق، قال ابن حجر: ماله في البخاري سوى حديث واحد، صدوق وسط، مات قبل المائتين.\nانظر: \"تهذيب الكمال\" للمزي ١١/ ١٠٦، \"تقريب التهذيب\" لابن حجر (٢٤١٦).\n(٥) نافع، أبو هرمز، مولى يوسف السلمي -وفي النسخ (الأسلمي) - روى عن أنس، وعنه سعيد بن يحيى، قال أبو حاتم: هذا متروك الحديث. كذبه ابن معين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٥٩، \"ميزان الاعتدال\" للذهبي ٤/ ٢٤٤.\n(٦) مولي ابن عمر، ثقة، ثبت، فقيه، مشهور.\n(٧) [١١٧٦] الحكم على الإسناد:\nإسناد ضعيف؛ فيه نافع أبو هرمز: متروك الحديث. =","vol":"10","page":420},{"text":"[١١٧٧] وأخبرنا الحسين بن محمد (١)، أنبأنا الفضل بن الفضل الكندي (٢)، ثنا زكريا بن يحيى الساجي (٣)، ثنا محمد بن زنبور (٤)، ثنا فضيل بن عياض (٥)، عن هشام (٦)، عن الحسن (٧)، في قوله -﷿-: ﴿كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا﴾ قال: تأكلهم النار كل يوم سبعين ألف مرة، كلما أكلتهم فأنضجتهم قيل لهم: عودوا. فيعودون كما كانوا (٨).\n_________\n= التخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ٥/ ٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٨٢ (٥٤٩٢)، وابن مردويه كما في \"تفسير القرآن العظيم\" لابن كثير ٤/ ١٢٢ من طريق هشام بن عمار عن سعيد بن يحيى عن نافع مولى يوسف، عن نافع عن ابن عمر به.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) صدوق.\n(٣) أبو يعلى البصري، وثقه، ابن حبَّان.\n(٤) محمد بن زنبور -جعفر، أبو صالح المكي، صدوق له أوهام.\n(٥) أبو علي الزاهد، ثقة، عابد، إمام.\n(٦) هو ابن حسان، ثقة، من أثبت الناس في ابن سيرين، وفي روايته عن الحسن عن عطاء مقال: لأنه قيل كان يرسل عنهما.\n(٧) البصري، ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(٨) [١١٧٧] الحكم على الإسناد:\nإسناده ضعيف؛ فيه إرسال هشام عن الحسن.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٨٣ (٥٤٩٦)، وابن أبي عاصم في \"الزهد\" ٢/ ٢٦٩، والبيهقي في \"شعب الإيمان\" ١/ ٣٥٢، والذهبي في =","vol":"10","page":421},{"text":"[١١٧٨] وأخبرنا الحسين بن محمد (١)، أخبرنا موسى بن محمد (٢)، أنبا الحسن بن علويه (٣)، ثنا إسماعيل بن عيسى (٤)، ثنا المسيب (٥)، ثنا الأعمش (٦)، عن مجاهد (٧) قال: ما بين جلده ولحمه دود، لها جلبة كجلبة حمر الوحش (٨).\n[١١٧٩] وأخبرنا ابن فنجويه (٩)، ثنا ابن شنبة (١٠)، ثنا الفريابي (١١)، ثنا أبو بكر (١٢)، وعثمان (١٣) قالا: ثنا عبيد الله بن\n_________\n= \"سير أعلام النبلاء\" ٨/ ٤٤٧ من طرق، عن فضيل عن هشام عن الحسن. وذكره المنذري في \"الترغيب والترهيب\" ٤/ ٢٦٨، وابن رجب في \"التخويف من النار\" ٢/ ١٢٧.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) البغدادي القطان، ثقة.\n(٤) البغدادي العطار، ضعفه الأزدي، وصححه غيره.\n(٥) أبو سعيد الكوفي، متروك.\n(٦) سليمان بن مهران، ثقة، حافظ؛ لكنه يدلس.\n(٧) ثقة، إمام في التفسير، وفي العلم.\n(٨) [١١٧٨] الحكم على الإسناد:\nإسناده ضعيف، موسى بن محمد: مجهول، والمسيب: متروك.\nالتخريج:\nلم أجده.\n(٩) ثقة، صدوق، كثير الرواية للمناكير.\n(١٠) أبو أحمد القاضي، لم يذكر بجرح ولا تعديل.\n(١١) هو جعفر بن محمد، إمام، حافظ، ثبت.\n(١٢) ابن أبي شيبة، ثقة، حافظ، صاحب تصانيف.\n(١٣) عثمان بن أبي شيبة، ثقة، حافظ، شهير، وله أوهام.","vol":"10","page":422},{"text":"موسى (١)، أنا شيبان (٢)، عن الأعمش (٣)، عن أبي صالح (٤)، عن أبي هريرة ﵁، عن النبي -ﷺ- قال: \"غلظ جلد الكافر اثنان وأربعون ذراعًا، وضرسه مثل أحد\" (٥).\nفإن قيل: كيف جاز أن يعذب جلدًا لم يعصه؟\nقيل: إن العاصي والألم واحد، وهو الإنسان لا الجلد؛ لأن الجلود إنما تألم بالأرواح، والدليل على أن القصد تعذيب الأبدان لا تعذيب الجلود: قوله تعالى: ﴿لِيَذُوقُوا الْعَذَابَ﴾ ولم يقل: لتذوق العذاب.\nوقيل معناه: تبدل جلودًا هي تلك الجلود المحترقة، وذلك أن:\n_________\n(١) في (م)، (ت): محمد، وهو خطأ.\nوعبيد الله بن موسى ثقة، كان يتشيع.\n(٢) شيبان بن عبد الرحمن التميمي؛ ولاءً، ثقة مشهور، ثبت في الأعمش.\n(٣) سليمان بن مهران، ثقة، حافظ، صاحب تصانيف.\n(٤) أبو صالح السمان، ثقة، ثبت.\n(٥) [١١٧٩] الحكم على الإسناد:\nفي إسناده ابن أبي شنبة لم يذكر بجرح ولا تعديل، والأعمش مدلس وقد عنعنه.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٤/ ٦٣٧، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٥٣١ (٧٤٨٦)، وابن أبي عاصم في \"السنة\" ١/ ٢٧١ (٦١٠)، والترمذي كتاب صفة جهنم (٢٥٧٧) من طريق عبيد الله بن موسى به.\nوأخرجه مسلم في كتاب الجنة ونعيمها، باب النار يدخلها الجبارون والجنة يدخلها الضعفاء (٢٨٥١) من طريق هارون بن سعد، عن أبي حازم، عن أبي هريرة، به.","vol":"10","page":423},{"text":"(غير) على ضربين: (غير) تضاد وتناف، و(غير) تبدل (١)، فغير التضاد: مثل قولك: الليل غير النهار، والذكر غير الأنثى، وغير التبدل: مثل قولك للصائغ: صغ لي من هذا الخاتم غيره (٢)، فيكسره، ويصوغ لك منه خاتمًا، والخاتم المصوغ هو الأول، إلا أن الصياغة تغيرت، والفضة واحدة (٣)، وهذا كعهدك بأخ لك صحيحًا، ثم تراه بعد ذلك سقيمًا مدنفًا، فتقول له: كيف أنت؟ فيقول: أنا غير الذي عهدت. وهو هو، لكنَّ حاله تغيرت، ونظير هذا قوله: ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ﴾ (٤) وهي تلك الأرض بعينها (٥)، إلا أنها قد بدلت آكامها، وجبالها، وأنهارها، وأشجارها، وأنشد:\nفما الناس بالناس الذين عهدتهم ... ولا الدار بالدار التي كنت أعرفُ (٦)\n[١١٨٠] وسمعت أبا القاسم الحبيبي [٣٠٥] الحسن بن محمد (٧)\n_________\n(١) في (م)، (ت): تبديل.\nوانظر: معاني (غير) في \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٦١٨)، \"الصاحبي\" لابن فارس (ص ٢٣٨).\n(٢) في (ت): خاتمًا.\n(٣) انظر: كلام الطبري في هذه المسألة في \"جامع البيان\" ٥/ ١٤٢ - ١٤٣، وابن الجوزي في \"زاد المسير\" ٢/ ١١٢ - ١١٣.\n(٤) إبراهيم: ٤٨.\n(٥) ساقطة من (ت).\n(٦) ذكر البيت القرطبي في \"تفسير القرآن العظيم\" ٥/ ٢٥٤.\n(٧) قيل: كذبه الحاكم.","vol":"10","page":424},{"text":"يقول: سمعت أبا نصر محمد بن محمد بن مزاحم (١) يقول: سمعت أبا هريرة مزاحم بن محمد بن شاردة الكشي (٢) يقول: سمعت جارود بن معاذ (٣)، سمعت وكيع بن الجراح (٤)، سمعت إسرائيل (٥) يقول: سمعت الشعبي (٦) يقول: جاء رجل إلى ابن عباس - ﵄ - فقال: ألا ترى إلى ما صنعت عائشة؟ قال: ما صنعت؟ قال: ذمت دهرها، وذلك حين أنشدت بيتي لبيد:\nذهب الذين يعاش في أكنافهم ... وبقيت في خَلْف، كجلد الأجربِ\nيتلذذون؛ ملاذة ومجانة ... ويعاب قائلهم، وإن لم يشغبِ\nفقالت: رحم الله لبيدًا، فكيف لو أدرك زماننا هذا؟\nفقال ابن عباس - ﵄ -: لئن ذمت عائشة دهرها، لقد ذمت عاد دهرها، وذلك أنه وجد في خزانة عاد بعد ما هلكت، سهم كأطول ما يكون من رماحكم، عليه مكتوب:\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) ثقة، رُمي بالإرجاء.\n(٤) ثقة، حافظ، عابد.\n(٥) أبو يوسف الكوفي، ثقة.\n(٦) ثقة، مشهور، فقيه، فاضل.","vol":"10","page":425},{"text":"وليس إلى أحبال هند (١) بذي اللوى ... لوى الرمل فاعذرْت النفوس معادُ\nبلاد بها كنا، وكنا نحبها ... إذ الناس ناس، والبلاد بلادُ\nفالبلاد باقية كما هي، إلا أن أحوالها وأحوال أهلها تنكرت، وتغيرت (٢).\n_________\n(١) في (م)، (ت): طي.\n(٢) [١١٨٠] الحكم على الإسناد:\nإسناده صحيح إلى عائشة، من طريق عروة، بدون ذكر كلام ابن عباس.\nوإسناد المصنف فيه شيخه، قيل: كذبه الحاكم، وأبو نصر وأبو هريرة الكشي، لم أجدهما.\nالتخريج:\nأخرجه ابن جميع الصيداوي في \"معجم شيوخه\" (ص ١٠٢) بمثل سياق المصنف، من طريق السري بن إسماعيل عن الشعبي قال: كنت عند ابن عباس، فجاءه رجل، فقال: ... فذكره، وعنده: يتأكلون ملاذة ومشحة.\nوالسري بن إسماعيل، هو الهمداني، ابن عم الشعبي: متروك الحديث.\nانظر: \"تقريب التهذيب\" (٢٢٢١).\nوأخرجه ابن أبي شيبة في \"المصنف\" ٨/ ٥٠٢ (٢٦٤٤٢) عن هشام بن عروة عن أبيه: أن عائشة كانت تتمثل هذين البيتين، فذكرهما، وعنده: يتأكلون مشيمة وخيانة.\nوأخرجه ابن المبارك في \"الزهد\" (ص ٦٠ - ٦١) (١٨٣) من طريق معمر عن الزهري عن عروة قال: سمعت عائشة تقول: .. فذكر البيتين، ثم قالت: كيف لو أدرك زماننا هذا؟ قال الزهري: وكيف لو أدركت عائشة من نحن بين ظهرانيهم اليوم؟ !\nقلت: وكيف لو أدرك الزهري زماننا هذا؟ !","vol":"10","page":426},{"text":"وقالت الحكماء: كما أن الجلد بلي قبل المبعث، فأنشئ، كذلك يبدل بعد النضج.\nوقال السدي: إنما تبدل الجلود جلودًا غيرها من لحم الكافر، يعيد الجلد لحمًا، ويخرج من اللحم جلدًا آخر، لا يبدل بجلد لم يعمل خطيئة (١).\nوقيل: أراد بالجلود سرابيلهم من قطران، سميت بها؛ للزومها جلودهم؛ على المجاورة، كما يقال للشيء الخاص بالإنسان: هو جلدة ما بين عينيه، ووجهه، فكلما احترقت (٢) السرابيل أعيدت، وقال الشاعر:\nكسا اللؤم تيما خضرة في جلودهم ... فويل لتيم، من سرابيلها الخُضْرِ (٣)\nفكنى عن جلودها بالسرابيل.\nوقال عبد العزيز بن يحيى: إن الله تعالى يلبس أهل النار جلودًا لا تألم، وتكون زيادة عذاب عليهم، فكلما احترق جلد، بدلهم الله جلدًا غيره، يكون عذابًا عليهم، كما قال: ﴿سَرَابِيلُهُمْ مِنْ قَطِرَانٍ﴾ (٤) فتكون\n_________\n(١) الأثر ذكره أبو حيان في \"البحر المحيط\" ٣/ ٢٨٥.\n(٢) في (م)، (ت): (نضجت)، وذكر هذا القول الطبري في \"جامع البيان\" ٥/ ١٤٣، غير منسوب لأحد، وقال ابن كثير في \"تفسير القرآن العظيم\" ٤/ ١٢٣ عنه: هو ضعيف؛ لأنه خلاف الظاهر.\n(٣) البيت لجرير، وهو في \"ديوانه\" (ص ٢١٢).\n(٤) إبراهيم: ٥٠.","vol":"10","page":427},{"text":"سرابيل تؤلمهم، ولا تألم (١).\n﴿إِنَّ اللَّهَ كَانَ عَزِيزًا حَكِيمًا﴾\n\n<span data-type=\"title\" id=toc-917>٥٧ </span>- ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا لَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا (٥٧)﴾\nكثيفًا، لا تنسخه الشمس.\n\n<span data-type=\"title\" id=toc-918>٥٨ </span>- ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا﴾\nنزلت في عثمان بن طلحة الحجبي (٢)، من بني عبد الدار، وكان سادن الكعبة، فلما دخل النبي -ﷺ- مكة، يوم الفتح أغلق عثمان باب البيت، وصعد السطح، وطلب رسول الله -ﷺ- المفتاح، فقيل له: مع عثمان فطلب منه، فأبى وقال: لو علمت أنه رسول الله لم أمنعه المفتاح فلوى علي بن أبي طالب يده، وأخذ منه المفتاح، وفتح الباب، فدخل رسول الله -ﷺ- البيت، وصلى فيه ركعتين، فلما\n_________\n(١) انظر: \"مفاتيح الغيب\" للرازي ٨/ ١٣٥، فقد ذكر قولًا شبيهًا به.\n(٢) حاجب البيت الحرام، واحد المهاجرين، هاجر مع خالد بن الوليد، وعمرو بن العاص، في هدنة الحديبية، كان مع النبي -ﷺ- يوم الفتح، وسلمه مفتاح الكعبة يومها، توفي ﵁ سنة (٤٢ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ٣/ ١٠، \"البداية والنهاية\" لابن كثير ٨/ ٢٣.\nوالقصة التي أوردها المصنف تفيد أن عثمان إنما أسلم يوم الفتح، وهذا منكر، وغير صحيح، كما قال ذلك ابن حجر في \"الإصابة\" ٦/ ٣٨٧ - ٣٨٨، فالصواب: أن عثمان من المهاجرين، وكان يوم الفتح مسلمًا.\nوبنو عبد الدار: ينتسبون إلى عبد الدار بن قصي بن كلاب.\nانظر: \"لب اللباب في تحرير الأنساب\" للسيوطي ٢/ ١٠٤.","vol":"10","page":428},{"text":"خرج سأله العباس أن يعطيه المفتاح، ويجمع له بين السقاية والسدانة، فأنزل الله تعالى هذه الآية، فأمر رسول الله -ﷺ- عليًّا أن يرد المفتاح إلى عثمان، ويعتذر إليه، ففعل ذلك على، فقال له عثمان: يا علي، أكرهت وآذيت، ثم جئت برفق؟ ! فقال: قد أنزل الله تعالى في شأنك، وقرأ هذه الآية، فقال عثمان: أشهد أن محمدًا رسول الله. وأسلم، فجاء جبريل رسول الله -ﷺ- فقال: إنه ما دام هذا البيت، أو لبنة من لبناته قائمة، فإن المفتاح والسدانة في أولاد عثمان. وهو اليوم في أيديهم (١).\n﴿وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا﴾: أي نعم الشيء الذي ﴿يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا﴾.\n_________\n(١) ذكر هذه القصة الواحدي في \"أسباب النزول\" (ص ١٦١ - ١٦٢) بدون إسناد، وأخرجها الطبري في \"جامع البيان\" ٥/ ١٤٥ - على الجادة- بدون ذكر إسلام عثمان، وما تلا ذلك، \"السيرة النبوية\" لابن هشام ٢/ ٤١٢، وأخرج البخاري في كتاب الجهاد والسير، باب الردف على الحمار (٢٩٨٧) عن ابن عمر: أن النبي -ﷺ- دخل المسجد الحرام يوم الفتح، ومعه عثمان، وبلال، وأسامة، فأمر عثمان أن يأتي بمفتاح البيت.\nوأخرج قصة تسليم المفتاح: الطبراني في \"المعجم الكبير\" ١١/ ١٢٠ وفي \"المعجم الأوسط\" ١/ ٣٠١ عن ابن عباس، وأعلَّها الهيثمي في \"مجمع الزوائد\" ٣/ ٢٨٥ بعبد الله بن المؤمل، وهو ضعيف، كما في \"تقريب التهذيب\" لابن حجر (٣٦٤٨).\nوأخرجها عبد الرزاق في \"المصنف\" ٥/ ٨٥ عن ابن جريج، والأزرقي في \"أخبار مكة\" ١/ ٢٦٥.","vol":"10","page":429},{"text":"<span data-type=\"title\" id=toc-919>٥٩ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ﴾ اختلفوا فيهم:\nفقال عكرمة: أولوا الأمر: أبو بكر وعمر (١)، يدل عليه:\n[١١٨١] ما أخبرنا أبو بكر الحمشاذي (٢)، أخبرنا أبو ظهير العمري البلخي (٣)، ثنا محمد بن منصور أبو سليمان (٤)، ثنا القعنبي (٥)، عن مالك بن أنس (٦)، عن سعيد بن أبي سعيد المقبري (٧)، عن أبي شريح الكعبي (٨): أن رسول الله -ﷺ- قال: \"اقتدوا باللذَيْن من بعدي: أبي بكر وعمر، وإن لي وزيرين في السماء، ووزيرين في الأرض: أما في السماء: فجبريل وميكائيل، وفي الأرض: أبو بكر وعمر، هما عندي بمنزلة الرأس من الجسد، ومثلهما في الأنبياء بالرأفة، فمثل أبي بكر كمثل إبراهيم، وعيسى (﵉ قال إبراهيم ﴿فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١٤٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٨٩.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) أبو عبد الرحمن المدني، البصري، ثقة، عابد.\n(٦) إمام دار الهجرة، كبير المفتيين ورأس المتقنيين.\n(٧) لين الحديث.\n(٨) أبو شريح الخزاعي، الكعبي، اسمه: خويلد بن عمرو، وقيل غير ذلك، صحابي، أسلم عام الفتح.","vol":"10","page":430},{"text":"رَحِيمٌ﴾ (١)، وقال عيسى) (٢): ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ (١١٨)﴾ (٣)، ومثل عمر كمثل موسى، ونوح؛ (قال موسى: ﴿رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ﴾ (٤)، وقال نوح) (٥): ﴿رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾ \" (٦) (٧).\n_________\n(١) إبراهيم: ٣٦.\n(٢) ما بين القوسين ساقط من (ت).\n(٣) المائدة: ١١٨.\n(٤) يونس: ٨٨.\n(٥) ما بين القوسين ساقط من (ت).\n(٦) نوح: ٢٦.\n(٧) [١١٨١] الحكم على الإسناد:\nإسناد قوله: \"اقتدوا باللذين من بعدي\"، حسن لغيره، بمجموع الطرق، وجملة: \"إن لي وزيرين\" لم أجدها، وجملة: \"ومثلهما في الأنبياء\" إسنادها حسن لغيره. وطريق المصنف: فيه شيخه وشيخ شيخه لم يذكرا بجرح أو تعديل، وابن منصور لم أجده، والمقبري ضعيف.\nالتخريج:\nأخرجه الترمذي في أبواب المناقب، باب مناقب عبد الله بن مسعود (٣٨٠٥)، والحاكم في \"المستدرك\" ٣/ ٧٩ من طريق إسماعيل بن يحيى بن سلمة بن كهيل عن أبيه عن جده عن أبي الزعراء عن ابن مسعود، وإسماعيل ضعيف، وأبوه يحيى متروك.\nوأخرجه الترمذي في أبواب المناقب، باب في مناقب أبي بكر وعمر كليهما (٣٦٦٢)، والبيهقي في \"السنن الكبرى\" ٥/ ١١٢، والطحاوي في \"شرح مشكل الآثار\" ٣/ ٢٥٧ (١٢٢٥)، وأحمد في \"المسند\" ٥/ ٣٨٢ (٢٣٢٤٥)، وابن أبي شيبة في \"المصنف\" ١١/ ١٠٤ (٣٢٤٧٨)، وابن أبي عاصم في \"السنة\" ٢/ ٦١٧ (١٤٢٢)، وأبو نعيم في \"حلية الأولياء\" ٩/ ١٠٩ من طريق سفيان عن عبد الملك ابن عمير عن ربعي بن حراش عن حذيفة، ورجاله ثقات. =","vol":"10","page":431},{"text":"وقال أبو بكر الوراق (١): هم الخلفاء الراشدون: أبو بكر، وعمر، وعثمان، وعلى، ﵃.\nيدل عليه:\n[١١٨٢] ما أخبرنا أبو الحسن عبد الرحمن بن محمد (بن إبراهيم) (٢) الطبراني (٣) بها، أنبأنا شافع بن محمد (٤)، ثنا ابن\n_________\n= وبعضهم يرويه عن عبد الملك عن هلال مولى ربعي بن حراش، أخرجه عبد الله في \"السنة\" ٢/ ٥٨٠ (١٣٦٧)، والطحاوي في \"شرح مشكل الآثار\" ٣/ ٢٥٦ (١٢٢٤)، وأحمد في \"المسند\" ٥/ ٣٨٥ (٢٣٢٧٦)، وهلال هذا مقبول عند المتابعات، وقد تابعه عمرو بن هرم عن ربعي، أخرجه أحمد ٥/ ٣٩٩، والطحاوي في \"شرح مشكل الآثار\" ٣/ ٢٥٩ (١٢٣٣).\nوأما طريق المصنف عن أبي شريح، وفيها زيادة قوله: وإن لي وزيرين .. الخ فلم أجد هذه الطريق.\nوقوله في الحديث: ومثلهما في الأنبياء .. الخ، أخرج نحوه أحمد في \"المسند\" ١/ ٣٨٣ (٣٦٣٢)، والبيهقي في \"السنن الكبرى\" ٦/ ٣٢١ من طريق أبي معاوية عن الأعمش عن عمرو بن مرة عن أبي عبيدة عن ابن مسعود به.\nوأخرجها ابن أبي عاصم في \"السنة\" ٢/ ٦١٧ (١٤٢٤) من طريق عبد الملك بن عمر ثنا رياح عن سعيد بن عجلان عن سعيد بن جبير عن ابن عباس به، وابن عجلان فيه نظر.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ١٥١.\nوطريق ابن مسعود، وابن عباس يتعاضدان.\n(١) لعله محمد بن إسماعيل، أبو بكر البغدادي، المستملي، كان محدثًا، حافظًا، على لين فيه، وتساهل؛ حيث ضاعت كتبه، فاستحدث نسخًا من الناس.\n(٢) ساقطة من (ت).\n(٣) لم أجده.\n(٤) لم أجده.","vol":"10","page":432},{"text":"الوشَّاء (١)، ثنا أبي (٢)، ثنا إسماعيل البغدادي (٣)، ثنا محمد بن الصباح (٤)، ثنا هشيم بن بشير (٥)، عن أبي الزبير (٦)، عن جابر بن عبد الله قال: قال رسول الله -ﷺ-: \"الخلافة بعدي، في أمتي، في أربعة: أبي بكر، وعمر، وعثمان، وعلي\" (٧) ﵃.\n[١١٨٣] حدثنا أبو بكر الجوزقي (٨)، أنبأنا أبو العباس الدغولي (٩)، أخبرنا أبو محمد عبيد بن شريك القطيعي (١٠)، ببغداد، حدثنا نعيم بن حماد (١١)، حدثنا ابن المبارك (١٢)، حدثنا حشرج بن نباتة (١٣)،\n_________\n(١) لم يتبين لي من هو.\n(٢) ذكر المزي في ترجمة إسماعيل البغدادي أن ممن روى عنه: عباس بن أحمد الوشاء، وأحمد بن محمد بن الجعد الوشاء، ولم نجد لهما ذكرًا.\n(٣) لا بأس به.\n(٤) هو الجرجرائي، صدوق.\n(٥) ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٦) أبو الزبير المكي، صدوق إلا أنه يدلس.\n(٧) [١١٨٢] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ مليء بالمجاهيل.\nولم أجد من ذكره.\n(٨) ثقة.\n(٩) الإمام، الحافظ، المجود.\n(١٠) لم أجده.\n(١١) صدوق، يخطئ كثيرًا.\n(١٢) عبد الله بن المبارك، ثقة، ثبت، فقيه، عالم جواد، جُمعت فيه خصال الخير.\n(١٣) صدوق يهم.","vol":"10","page":433},{"text":"عن سعيد بن جمهان (١)، عن سفينة (٢) مولى رسول الله -ﷺ-، قال: لما بني رسول الله -ﷺ- المسجد جاء أبو بكر بحجر فوضعه، ثم جاء عمر بحجر فوضعه، ثم جاء عثمان بحجر فوضعه، فقال: \"هؤلاء ولاة الأمر من بعدي\" (٣).\nعطاء: هم المهاجرون والأنصار والتابعون بإحسان (٤)، دليله قوله تعالى: ﴿وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ﴾ (٥).\nبكر بن عبد الله المزني: أصحاب رسول الله -ﷺ- (٦)، يدل عليه قول\n_________\n(١) صدوق، له أفراد.\n(٢) سفينة، أبو عبد الرحمن، مولى رسول الله -ﷺ-، كان عبدًا لأم سلمة، فأعتقته، وشرطت عليه خدمة النبي -ﷺ- حياته، فقال: \"لو لم تشترطي علي ما فارقته\".\n(٣) [١١٨٣] الحكم على الإسناد:\nفي إسناد المصنف عبيد بن شريك: لم أجده، والحديث ثبت من وجه آخر، كما سيأتي في التخريج.\nالتخريج:\nأخرجه نعيم بن حماد في \"الفتن\" ١/ ١٠٧، (٢٥٨) من طريق ابن المبارك عن حشرج عن سعيد عن سفينة، وهذا سند حسن.\nوأخرجه ابن عدي في \"الكامل\" ٢/ ٨٤٥ من طريق موسى بن عقبة عن محمد بن الفضل بن عطية عن زياد بن علاقة عن قطبة بن مالك قال: لما بني (المسجد وضع حجرًا .. فذكر القصة. ومحمد بن الفضل: كذاب كما في \"تقريب التهذيب\" لابن حجر (٦٢٢٥).\n(٤) المشهور عن عطاء أنه يقول هم الفقهاء والعلماء، كما في \"تفسير الطبري\" ٥/ ١٤٩.\n(٥) التوبة: ١٠٥.\n(٦) انظر: \"زاد المسير\" لابن الجوزي ٢/ ١١٧.","vol":"10","page":434},{"text":"النبي -ﷺ-: \"أصحابي كالنجوم فبأيهم اقتديتم اهتديتم\" (١).\n[١١٨٤] وأخبرنا محمد بن أحمد بن علي المعدل (٢)، أنبأنا أبو العباس أحمد بن محمد بن الحسين الماسرجسي (٣)، ثنا شيبان بن فروخ الأبلي (٤)، ثنا جرير بن حازم (٥)، عن الحسن (٦): أن رسول الله - ﷺ - قال: \"إنما مثل أصحابي في الناس مثل الملح في الطعام،\n_________\n(١) الحديث أخرجه ابن منده في \"فوائده\" (ص ٢٩) (١١) من طريق جابر بن عبد الله، وقال: إسناده ساقط، والحديث موضوع.\nوأخرجه الدارقطني في \"غرائب مالك\"، من طريق جميل بن زيد عن مالك، وجميل: لا يعرف، ولا أصل له عن مالك، كما قال الحافظ في \"التلخيص الحبير\" ٤/ ١٩٠.\nوأخرجه القضاعي في \"مسند الشهاب\" ٢/ ٢٧٥ (١٣٤٦) من حديث أبي هريرة، وفي إسناده: جعفر بن عبد الواحد الهاشمي، وهو كذاب. انظر: \"ميزان الاعتدال\" للذهبي ١/ ٤١٢.\nوأخرجه عبد بن حميد كما في \"المنتخب\" (ص ٢٥٠) من حديث ابن عمر، وفي إسناده: حمزة الجزري. وهو متروك. انظر: \"تقريب التهذيب\" لابن حجر (١٥١٩).\nوأخرجه البيهقي في \"المدخل إلى السنن\" ٢/ ١٦٤، ثم قال: هذا حديث متنه مشهور، وأسانيده ضعيفة، لم يثبت في هذا إسناد.\nوبالجملة فالحديث ليس له إسناد ثابت صحيح.\n(٢) صدوق، إلا أن الحديث ليس من شأنه.\n(٣) ثقة، عالم.\n(٤) صدوق يهم، رمي بالقدر، قال أبو حاتم: اضطر الناس إليه أخيرًا.\n(٥) ثقة، إلا في حديثه عن قتادة، واختلط في آخر عمره.\n(٦) الحسن البصري، ثقة، فقيه، فاضل، مشهور، وكان يرسل كثيرًا ويدلس.","vol":"10","page":435},{"text":"فلما (١) ذهب الملح فسد الطعام\" (٢).\nوقال جابر بن عبد الله، والحسن، والضحاك، ومجاهد، والمبارك ابن فضالة، وإسماعيل بن أبي خالد: هم الفقهاء والعلماء، أهل الدين، والفضل، الذين يعلمون الناس معالم دينهم، ويأمرونهم بالمعروف، وينهونهم عن المنكر، فأوجب الله طاعتهم على العباد. وهذه رواية علي بن أبي طلحة عن ابن عباس (٣).\nودليل هذا التأويل قوله: ﴿وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ\n_________\n(١) في (م)، (ت): فإذا.\n(٢) [١١٨٤] الحكم على الإسناد:\nإسناده ضعيف، آفته شيخ المصنف، وابن فروخ، وإرسال الحسن، والحديث ثبت من وجه آخر، كما سيأتي في التخريج.\nالتخريج:\nأخرجه ابن المبارك في \"الزهد\" (ص ٢٠٠) (٥٧٢) عن إسماعيل بن مسلم المكي عن الحسن عن أنس به، وهذا سند حسن. ومن طريقه أبو يعلى في \"المسند\" ٥/ ١٥١ (٢٧٦٢)، والشهاب في \"مسنده\" ٢/ ٢٧٥ (١٣٤٧)، وأخرجه عبد الرزاق في \"المصنف\" ١١/ ٢٢١ (٢٠٣٧٧) عن معمر عمن سمع الحسن مرفوعًا.\n(٣) أخرجها الطبري في \"جامع البيان\" ٥/ ١٤٩ مختصرة، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٨٩ مطولة. وأخرج عبد الرزاق في \"تفسير القرآن\" ١/ ١٦٦ قول الحسن، ومجاهد.\nوأخرج الطبري في \"جامع البيان\" ٥/ ١٤٨ - ١٤٩ قول جابر، والحسن، ومجاهد.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٨٩ قول مبارك بن فضالة عن الحسن، وذكر أنه قول الحسن بن محمد بن علي، وإبراهيم، وأبي العالية، وبكر ابن عبد الله.","vol":"10","page":436},{"text":"لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ﴾.\nوقال أبو الأسود الدؤلي (١): ليس شيء أعز من العلماء؛ الملوك حكام على الناس، والعلماء حكام على الملوك.\nابن كيسان: أولوا العقل والرأي، الذين يدبرون أمور الناس (٢).\nوقال ابن عباس: أساس الدين بني على العقل، وفرضت الفرائض على العقل، وربنا يعرف بالعقل، ويتوسل إليه بالعقل، والعاقل أقرب إلى ربه من جميع المجتهدين بغير عقل، ولمثقال ذرة من بر العاقل أفضل من جهاد الجاهل ألف عام (٣).\n[١١٨٥] أخبرني محمد بن موسى بن أبان (٤)، ثنا يوسف بن إبراهيم بن موسى (٥)، ثنا علي بن إسحاق بن إبراهيم (٦)، ثنا عبد الله\n_________\n(١) ظالم بن عمرو، أبو الأسود الدؤلي -بضم الدال، وفتح الهمزة- ويقال: الديلي، فاضل، علامة، تولى قضاء البصرة، كان أول من تكلم في النحو، توفي في طاعون الجارف سنة (٦٩ هـ).\nوالدؤلي: نسبة إلى دؤل وهي الدابة.\nانظر: \"الأنساب\" للسمعاني ٢/ ٥٠٨.\nوكلام أبي الأسود علقه ابن عبد البر في \"جامع بيان العلم وفضله\" ١/ ٢٥٧، وأخرجه مسندًا أبو هلال العسكري في \"الحث على طلب العلم\" (ص ١٨).\n(٢) الأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٦٠.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) أبو يعقوب القزاز، ثقه.\n\"تاريخ بغداد\"، للخطيب ١٤/ ٣٢٥.\n(٦) أبو الحسن الموصلي، روى عنه: أبو بكر محمد بن يحيى بن أحمد الفقيه في =","vol":"10","page":437},{"text":"ابن حمدان (١)، ثنا أحمد بن مالك التميمي (٢)، عن إسماعيل بن عبد الملك (٣) قال: قال الثوري (٤): أوحى الله -﷿- إلى نبي من الأنبياء: إذا رأيت عاقلًا فكن له خادمًا (٥).\nميمون بن مهران، ومقاتل، والسدي، والكلبي: أمراء السرايا (٦).\nسعيد بن جبير عن ابن عباس: نزلت هذه الآية في عبد الله بن حذافة بن قيس السهمي؛ إذ بعثه النبي -ﷺ- في السرية (٧).\n_________\n= كتاب \"السنن\" نقل العدل عن العدل.\n\"تاريخ دمشق\" لابن عساكر ٤١/ ٢٥٤.\n(١) عبد الله بن حمدان، هو ابن محمد بن وهب الدينوري. يروي عن سفيان الثوري غرائب، اتهموه بالكذب، والوضع.\n(٢) أحمد بن هالك التميمي، قال الخطيب: مجهول.\n\"ميزان الاعتدال\" للذهبي ١/ ٣٠٢.\n(٣) إسماعيل بن عبد الملك الزيبقي البناني، روى عن الثوري، وقال أبو حاتم: صدوق.\n(٤) ثقة، حافظ، إمام، كان ربما دلس.\n(٥) [١١٨٥] الحكم على الإسناد:\nإسناده موضوع؛ آفته ابن حمدان الكذاب، وأحمد بن مالك: مجهول، وكذلك شيخ المصنف.\nالتخريج:\nأخرجه السهمي في \"تاريخ جرجان\" ١/ ٤٩٤ من طريق عبد الله بن حمدان ثنا أحمد بن مالك عن إسماعيل عن الثوري به.\n(٦) أخرج قول ميمون والسدي: الطبري في \"جامع البيان\" ٥/ ١٤٨.\n(٧) أخرجه الطبري في \"جامع البيان\" ٥/ ١٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٨٨. =","vol":"10","page":438},{"text":"زاذان، وغيره، عن ابن عباس: بعث رسول الله -ﷺ- خالد بن الوليد في سرية، إلى حي من أحياء العرب، وكان معه عمار بن ياسر، فسار خالد، حتى إذا دنا من القوم عرس (١)، لكي يصبحهم، فأتاهم النذير، فهربوا، غير رجل كان قد أسلم، فأمر أهله أن يتهيؤوا للمسير، ثم انطلق، حتى أتى عسكر خالد، فدخل على عمار، فقال: يا أبا اليقظان، إني مسلم، وإن قومي لما سمعوا بكم هربوا، وأقمت لإسلامي، أفنافعي ذلك، أو أهرب كما هرب قومي؟ فقال: أقم، فإن ذلك نافعك. فانصرف الرجل إلى أهله، فأمرهم بالمقام، وأصبح خالد فأغار على القوم فلم يجد غير ذلك الرجل، فأخذه، وأخذ ماله فأتاه عمار، فقال: خل سبيل الرجل؛ فإنه مسلم، وقد كنت آمنته، وأمرته بالمقام. فقال خالد: أنت تجير علي، وأنا الأمير؟ ! فقال: نعم، أنا أجير عليك وأنت الأمير. وكان في ذلك بينهما كلام، فانصرفوا إلى النبي - ﷺ - فأخبروه خبر الرجل، فأمنه النبي -ﷺ-، وأجاز أمان عمار ﵁، ونهاه أن يجير بعد ذلك على أمير بغير إذنه، قال: واستب عمار وخالد، بين يدي\n_________\n= وعبد الله بن حذافة، السهمي، صحابي جليل، أحد السابقين، وممن هاجر إلى الحبشة، وكان رسول الله - ﷺ - يرسله إلى كسرى. توفي - ﵁ - في خلافة عثمان.\nانظر: \"الطبقات الكبرى\" لابن سعد ٤/ ١٨٩، \"سير أعلام النبلاء\" للذهبي ٢/ ١١، \"الإصابة\" لابن حجر ٦/ ٥٤.\n(١) التعريس هو: نزول المسافر آخر الليل؛ ليستريح، ثم يواصل سفره مع الفجر.\nانظر: \"لسان العرب\" لابن منظور ٦/ ١٣٦ (عرس).","vol":"10","page":439},{"text":"رسول الله -ﷺ-، فأغلظ عمار لخالد، فغضب خالد وقال: يا رسول الله، أتدع هذا العبد يشتمني؟ فوالله لولا أنت ما شتمني عمار -وكان عمار مولى لهاشم بن المغيرة- فقال رسول الله -ﷺ-: \"يا خالد، كف عن عمار، فإنه من سب عمارًا يسبه الله، ومن يبغض عمارًا يبغضه الله\"، فقام عمار، وتبعه خالد، فأخذ بثوبه، وسأله أن يرضى عنه فرضي عنه، فأنزل الله -﷿- هذه الآية، وأمر بطاعة أولي الأمر (١).\nوقال أبو هريرة، وابن زيد: هم الأمراء والسلاطين، لما أمروا بأداء الأمانة في الرعية، بقوله: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا﴾ أمرت الرعية بحسن الطاعة لهم (٢).\nوقال علي بن أبي طالب ﵁: حق على الإمام أن يحكم بما أنزل الله -﷿-، ويؤدي الأمانة، فإذا فعل ذلك حق على الرعية أن يسمعوا ويطيعوا، ويجيبوا إذا دعوا (٣).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٨٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٥/ ١٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٨٨.\n(٣) أخرجه ابن أبي شيبة في \"المصنف\" (٣٣٠٧٢)، والخلال في \"السنة\" ١/ ١٠٩ (٥١).\nوقد رجح الطبري في \"جامع البيان\" ٥/ ١٥٠: أن المراد: بأولي الأمر هم العلماء والأمراء؛ لأن كليهما صاحب أمر ونهي، وكذلك القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٦٠، وابن كثير في \"تفسير القرآن العظيم\" ٤/ ١٣٦.","vol":"10","page":440},{"text":"وقال الشافعي: إن من كان حول مكة من العرب لم تكن تعرف إمارة وكانت تأنف أن تعطي بعضها بعضًا طاعة الإمارة، فلما دانت لرسول الله - ﷺ - بالطاعة لم تكن ترى ذلك يصلح لغير رسول الله -ﷺ- فأمروا أن يطيعوا أولي الأمر (١).\nوقال عكرمة: أمهات الأولاد أحرار بالقرآن، قيل له: أي القرآن؟ قال أعتقهن عمر بن الخطاب - ﵁ -، ألم تسمع قول الله -﷿- ﴿وَأُولِي الْأَمْرِ مِنْكُمْ﴾؟ وإن عمر من أولي الأمر منكم، وإنه قال: أعتقها ولدها، وإن كان سقطًا (٢).\n[١١٨٦] أخبرنا أبو طاهر محمد بن الفضل بن محمد بن إسحاق المزكي (٣) قال: أخبرنا جدي أبو بكر محمد بن إسحاق بن خزيمة (٤)، حدثنا محمد بن رافع (٥)، ثنا أبو الحسن علي بن حفص المدائني (٦)،\n_________\n(١) ذكره عنه المروزي في \"السنة\" ٢/ ٧.\n(٢) أخرجه سعيد بن منصور في \"سننه\" ٤/ ١٢٩٢ (٦٥٧) وابن أبي شيبة في \"المصنف\" ٧/ ٤١٧، باب بيع أم الولد إذا أسقطت، وابن الجعد في \"مسنده\" (ص ٢٦٥) (١٧٤٨)، وأخرجه الدارقطني في \"السنن\" ٤/ ١٣١ (١٩) عن ابن عباس مرفوعًا، وضعف المرفوع ابن القيم في \"حاشيته\" على \"سنن أبي داود\" ١٠/ ٣٤٨، لأن في سنده الحسين بن عيسى، وهو منكر الحديث، ضعيفه.\nوقال ابن حجر في \"التلخيص الحبير\" ٤/ ٢١٧: وإسناده ضعيف، والصحيح أنه من قول عمر.\n(٣) محدث، ثقة، لكن تغير عقله قبل موته بثلاث سنوات وما سمع أحد منه بعد تغيره.\n(٤) اتفق في وقته أهل المشرق أنه إمام الأئمة.\n(٥) ابن أبي زيد النيسابوري، ثقة.\n(٦) صدوق.","vol":"10","page":441},{"text":"[٣١٠] ثنا ورقاء بن عمر (١)، عن أبي الزناد (٢)، عن عبد الرحمن الأعرج (٣)، عن أبي هريرة - ﵁ - قال: قال رسول الله -ﷺ- ح.\n[١١٨٧] وأخبرنا أبو سعيد محمد بن عبد الله بن هارون (٤) قال: أنبأنا أبو حامد أحمد بن محمد بن الحسن بن الشرقي (٥)، حدثنا محمد بن يحيى الذهلي (٦) وعبد الرحمن (٧) بن بشر العبدي وأحمد ابن يوسف السلمي (٨) قالوا: حدثنا عبد الرزاق بن همام (٩) قال: أنبأ معمر بن راشد (١٠)، عن همام بن منبه (١١) قال: هذا ما حدثنا أبو هريرة عن محمد رسول الله -ﷺ-.\n[١١٨٨] وأخبرنا أبو عمرو الفراتي (١٢) قال: حدثنا الهيثم بن كليب الشاشي (١٣)، ثنا إبراهيم بن عبد الله بن عمر العبسي (١٤)، أخبرنا وكيع\n_________\n(١) صدوق في حديثه عن منصور لين.\n(٢) عبد الله بن ذكوان القرشي، ثقة، فقيه.\n(٣) ثقة، ثبت، عالم.\n(٤) في (م)، (ت): حمدون.\n(٥) ثقة، مأمون.\n(٦) ثقة، حافظ، جليل.\n(٧) من (م)، (ت) وفي الأصل: عبد الله، ثقة.\n(٨) حافظ، ثقة.\n(٩) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(١٠) ثقة، ثبت، فاضل إلا أن في روايته فيما حدث بالبصرة شيئًا.\n(١١) ثقة.\n(١٢) أحمد بن أبي الفراتي، أبو عمرو الخوجاني، لم أجد فيه جرحًا أو تعديلًا.\n(١٣) الإمام الحافظ الثقة الرحال.\n(١٤) ذكره ابن حبان في \"الثقات\".","vol":"10","page":442},{"text":"ابن الجراح (١)، عن الأعمش (٢)، عن أبي صالح (٣)، عن أبي هريرة قال: قال رسول الله -ﷺ-: \"من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن يطع الأمير فقد أطاعني، ومن يعص الأمير فقد عصاني\" (٤).\n[١١٨٩] وأخبرنا أبو عبد الله الثقفي (٥)، حدثنا أبو جعفر محمَّد بن عبد الله بن برزة (٦)، ثنا محمَّد بن غالب بن حرب (٧)، ثنا أبو معمر (٨)\n_________\n(١) ثقة، حافظ، عابد.\n(٢) ثقة، حافظ، لكنه مدلس.\n(٣) ذكوان أبو صالح السمان، ثقة، ثبت.\n(٤) [١١٨٦ - ١١٨٨] الحكم على الإسناد:\nإسناده صحيح، وفي إسناد المصنف الفراتي: مجهول الحال، وإبراهيم القصار لم يوثقه سوى ابن حبان، وعلي بن حفص، وورقاء بن عمر صدوقان.\nالتخريج:\nأخرجه البخاري كتاب الجهاد والسير، باب يقاتل من وراء الإمام ويتقى به (٢٩٥٧)، ومسلم، كتاب الإمارة، باب وجوب طاعة الأمراء، في غير معصية، وتحريمها في المعصية (١٨٣٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٢٠ (٤٥٥٦) من طريق أبي الزناد به.\nوأخرجه أحمد في \"المسند\" ٢/ ٣١٣ (٨١٣٤) من طريق همام بن منبه به.\nوأخرجه أحمد في \"المسند\" ٢/ ٢٥٢ (٧٤٣٤)، وابن ماجه، المقدمة، باب اتباع سنة رسول الله - ﷺ - (٣) من طريق وكيع عن الأعمش به.\n(٥) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) لم يحمد أمره.\n(٧) أبو جعفر الضبي التمار. متقن.\n(٨) في النسخ: معتمر، والمثبت الصواب.\nأبو معمر، عبد الله بن عمرو بن أبي الحجاج البصري، روى عن عبد الوارث بن =","vol":"10","page":443},{"text":"البصري، حدثنا عبد الوارث (١)، حدثنا محمد بن جحادة (٢)، عن الفرات (٣)، عن أبي حازم (٤)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"إن بني إسرائيل كانت تسوسهم الأنبياء، فإذا مات نبي قام نبي (٥)، وإنه ليس بعدي نبي\" فقال رجل: فما يكون بعدك يا رسول الله؟ قال: \"يكون خلفاء، وتكثر\" فقالوا: فكيف نصنع؟ قال: \"فوا ببيعة الأول فالأول، وأدوا إليهم ما لهم؛ فإن الله -﷿- سائلهم عن الذي لكم\" (٦).\n_________\n= سعيد، وهو راويته، وعبد الوهاب الثقفي، وعنه البخاري، وأبو داود، والدارمي. ثقة ثبت نبيل، إلا أنه قال بالقدر. توفي سنة (٢٢٤ هـ).\nانظر: \"الثقات\" لابن حبان ٨/ ٣٥٣، \"تهذيب الكمال\" للمزي ١٥/ ٣٥٣، \"سير أعلام النبلاء\" للذهبي ١٠/ ٦٢٢، \"تقريب التهذيب\" لابن حجر (٣٤٩٨).\n(١) ابن سعيد، أبو عبيدة العنبري، ثقة، ثبت.\n(٢) محمد بن جحادة الأودي. ثقة.\n(٣) فرات بن أبي عبد الرحمن، القزاز، التميمي. روى عن أبي حازم والحسن وسعيد ابن جبير، وعنه إسرائيل وابن جحادة وشعبة، ثقة.\nانظر: \"تهذيب الكمال\" للمزي ٢٣/ ١٥٠، \"ميزان الاعتدال\" للذهبي ٣/ ٢٨، \"تقريب التهذيب\" لابن حجر (٥٣٨٠).\n(٤) سلمان أبو حازم الأشجعي، ثقة.\n(٥) في (ت): بعده.\n(٦) [١١٨٩] الحكم على الإسناد:\nفيه ابن برزة لم يحمد أمره.\nالتخريج:\nأخرجه البخاري، كتاب الأنبياء، باب ما ذكر عن بني إسرائيل (٣٤٥٥)، ومسلم، كتاب الإمارة، باب وجوب الوفاء ببيعة الخلفاء، الأول فالأول =","vol":"10","page":444},{"text":"[١١٩٠] وأخبرنا الحسين بن محمد (١)، حدثنا عمر بن الخطاب (٢)، حدثنا عبد الله بن الفضل (٣)، حدثنا الحسن بن على (٤)، ثنا يزيد بن هارون (٥) قال (٦): ثنا شعبة (٧)، عن سماك بن حرب (٨)، عن علقمة بن وائل (٩)، عن أبيه (١٠) قال: سمعت رسول الله - ﷺ -، ورجل يسأله فقال: أرأيت إن كان علينا أمراء يمنعوننا حقنا، ويسألوننا حقهم؟ فقال رسول الله -ﷺ-: \"اسمعوا وأطيعوا، فإن عليهم ما حملوا، وعليكم ما حملتم\" (١١).\n_________\n= (١٨٤٢)، وأحمد في \"المسند\" ٢/ ٢٩٧ (٧٩٦٠)، وغيرهم من طريق أبي حازم سلمان عن أبي هريرة.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) عمر بن الخطاب، لم يتبين لي من هو.\n(٣) ابن ذاخرة، لم أجده.\n(٤) لم أجده.\n(٥) ثقة، متقن، عابد.\n(٦) في (ت): عن.\n(٧) ثقة، حافظ، متقن.\n(٨) صدوق وتغير بآخره، فكان ربما تلقن.\n(٩) صدوق.\n(١٠) وائل بن حجر، صحابي، مشهور.\n(١١) [١١٩٠] الحكم على الإسناد:\nفيه: عبد الله بن الفضل، وابن الخطاب، والحسن: لم أجدهم.\nوالحديث ثابت، كما سيأتي في التخريج من طريق آخر.\nالتخريج:\nأخرجه مسلم، كتاب الإمارة، باب في طاعة الأمراء، وإن منعوا الحقوق =","vol":"10","page":445},{"text":"[١١٩١] وبه عن عبد الله بن الفضل (١)، حدثنا سعيد بن نصير (٢)، ثنا أبو صالح (٣)، قال: حدثنا معاوية بن صالح (٤)، عن سليم بن عامر (٥) أبي مكي (٦) قال: سمعت أبا أمامة (٧) يقول: سمعت رسول الله - ﷺ - يقول في حجة الوداع، وهو على الجدعاء -يعني: ناقته، ورجلاه في الركاب يتطاول ليسمع الناس، فقال: \"ألا تسمعون؟ \" يطول بها صوته، فقال قائل من طوائف الناس: ما تعهد إلينا يا رسول الله؟ فقال رسول الله -ﷺ-: \"اعبدوا ربكم، وصلوا خمسكم، وصوموا شهركم، وأدوا زكاة أموالكم، وأطيعوا أولي أمركم تدخلوا جنة ربكم\".\n_________\n= (١٨٤٦)، والترمذي، كتاب الفتن، باب ما جاء: ستكون فتن كقطع الليل المظلم (٢١٩٩)، والبيهقي في \"السنن الكبرى\" ٨/ ١٥٨، وغيرهم من طريق علقمة بن وائل عن أبيه به.\n(١) لم أجده.\n(٢) سعيد بن نصير البغدادي، صدوق.\n(٣) عبد الله بن صالح، كاتب الليث، صدوق، كثير الغلط.\n(٤) ابن حدير الحضرمي، صدوق له أوهام.\n(٥) سليم بن عامر الخبائري، أبو يحيى الكلاعي، روى عن أبي أمامة، وابن الزبير، وأبي هريرة، وعنه معاوية بن صالح، وثابت بن عجلان. ثقة، توفي سنة (١٣٠ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٤٦٤، \"تهذيب الكمال\" للمزي ١١/ ٣٤٤، \"سير أعلام النبلاء\" للذهبي ٥/ ١٨٥، \"تقريب التهذيب\" لابن حجر (٢٥٢٧).\n(٦) لم أجد من كناه بهذه الكنية وصوابه: أبو يحيى.\n(٧) صدي بن عجلان، صحابي، مشهور. =","vol":"10","page":446},{"text":"[١١٩٢] وأخبرنا الحسين بن محمد (١)، حدثنا عبيد الله بن أبي سمرة [٣١١] البغوي (٢)، ثنا سليمان بن داود الطوسي (٣)، حدثنا إسحاق بن إبراهيم المروزي (٤)، ثنا إسماعيل بن عياش (٥)، حدثنا حميد بن مالك اللخمي (٦)،\n_________\n= [١١٩١] الحكم على الإسناد:\nفي إسناد المصنف سعيد: لم أجده، وابن الفضل: ضعيف، والحديث ثابت من وجه آخر، كما سيأتي في التخريج.\nالتخريج:\nأخرجه الترمذي، أبواب السفر، باب منه (٦١٦)، وأحمد في \"المسند\" ٥/ ٢٥١ (٢٢١٦١)، والحاكم في \"المستدرك\" ١/ ٥٢ وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٢٦ (٤٥٦٣)، والطبراني في \"المعجم الكبير\" ٨/ ١١٥ (٧٥٣٥) من طريق معاوية بن صالح عن سليم عن أبي أمامة به، وأوله: \"اتقوا الله ربكم\" وقد صححه الترمذي، والحاكم، وقال: على شرط مسلم.\nوله شاهد من طريق حماد بن سلمة عن ثابت عن أنس به، أخرجه الضياء في \"الأحاديث المختارة\" ٥/ ٦٤ (١٦٨٧)، وقال: إسناده حسن.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أبو محمَّد البندار البغوي، قال البرقاني وابن الفرات: ثقة.\n(٣) سليمان بن داود بن كثير بن وقدان أبو محمد الطوسي، سكن بغداد وحدث بها عن لوين وإسماعيل بن أبي كريمة، وروى عنه محمَّد بن إسماعيل الوراق، وأبو حفص شاهين وغيرهم.\nقال الخطيب في \"تاريخ بغداد\" ٩/ ٦٢: كان ثقة، صدوق.\nوانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٤٨٢.\n(٤) ابن راهويه، الحنظلي، الإمام، الثقة، الحافظ، المجتهد.\n(٥) صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٦) حميد بن مالك اللخمي، ضعيف، روى عن مكحول، وروى عنه إسماعيل، ما =","vol":"10","page":447},{"text":"عن مكحول (١)، عن معاذ بن جبل قال: قال لي رسول الله -ﷺ-: \"يا معاذ، أطع كل أمير، وصل خلف كل إمام، ولا تسبن أحدًا من أصحابي\" (٢).\n[١١٩٣] وأخبرنا الحسين بن محمد (٣)، حدثنا عمر بن أحمد بن القاسم النهاوندي (٤)، حدثنا موسى بن إسحاق (٥) قال: حدثني\n_________\n= روى عنه غيره.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٢٨، \"ميزان الاعتدال\" للذهبي ١/ ٦١٦.\n(١) مكحول الشامي، ثقة، فقيه، كثير الإرسال، مشهور.\n(٢) [١١٩٢] الحكم على الإسناد:\nإسناده ضعيف؛ حميد: ضعيف، ومكحول: لم يسمع من معاذ، وفيه أيضًا عبيد الله بن أبي سمرة، لم أجده.\nوقد ضعف الحديث: البيهقي في \"السنن الكبرى\" ٨/ ١٨٥، والحافظ في \"التلخيص الحبير\" ٢/ ٣٤، وأعلّاه بالانقطاع.\nالتخريج:\nأخرجه أحمد في \"فضائل الصحابة\" ١/ ٦٢ (٩)، والطبراني في \"المعجم الكبير\" ٢٠/ ١٧٣ (٣٧٠) والبيهقي في \"السنن الكبرى\" ٨/ ١٨٥ من طريق إسماعيل بن عياش ثنا حميد عن مكحول عن معاذ به.\n(٣) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) موسى بن إسحاق بن موسى بن عبد الله، أبو بكر الأنصاري الخطمي، وثقه ابن أبي حاتم، والخطيب. توفي سنة (٢٩٧ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٣٥، \"تاريخ بغداد\" للخطيب ١٣/ ٥٢.","vol":"10","page":448},{"text":"أبي (١)، حدثنا عبد الله بن محمد -يعني: ابن يحيى بن عروة (٢) قال: حدثني هشام (٣)، عن أبي صالح السمان (٤)، عن أبي هريرة: أن رسول الله - ﷺ - قال: \"سيليكم بعدي ولاة: فيليكم البر ببره، ويليكم الفاجر بفجوره، فاسمعوا لهم وأطيعوا، في كل ما وافق الحق، وصلوا وراءهم، فإن أحسنوا فلكم ولهم، وإن أساؤوا فلكم وعليهم\" (٥).\n_________\n(١) أبوه إسحاق بن موسى بن عبد الله بن موسى بن عبد الله بن يزيد الخطمي، أبو موسى المدني الأنصاري، قاضي نيسابور، ثقة، متقن، مات سنة (٢٤٢ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٣٥، \"تهذيب الكمال\" للمزي ٢/ ٤٨٠، \"سير أعلام النبلاء\" للذهبي ١١/ ٥٥٤، \"تقريب التهذيب\" لابن حجر (٣٨٦).\n(٢) عبد الله بن محمَّد بن يحيى بن عروة المدني، روى عن هشام بن عروة وغيره، وعنه إبراهيم بن المنذر، وإسحاق بن موسى، ضعفه ابن حبَّان، وقال أبو حاتم: متروك الحديث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٥٨، \"ميزان الاعتدال\" للذهبي ٢/ ٤٨٦.\n(٣) ابن عروة، ثقة، فقيه، ربما دلس.\n(٤) ذكوان، ثقة، ثبت.\n(٥) [١١٩٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا، والبليَّة من عبد الله بن محمد، وفيه أيضًا النهاوندي يروي الموضوعات.\nالتخريج:\nأخرجه الدارقطني في \"السنن\" ٢/ ٥٥، والطبراني في \"المعجم الأوسط\" ٦/ ٢٤٧ (٦٣١٠) من طريق عبد الله بن محمد بن يحيى عن هشام عن أبي صالح عن أبي هريرة به.","vol":"10","page":449},{"text":"(﴿فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ﴾) (١) من أمر دينكم، والتنازع: اختلاف الآراء، فيتعاطى كل واحد ما يرى خلاف رأي صاحبه، وأصله من النزع، كأن المتنازعين يتجاذبان ويتمانعان، ومنه قيل للمناولة: منازعة (٢).\nقال الأعشى:\nنازعتهم قُضُبَ الريحان، متكئًا ... وقهوةً مزةً، راووقها خَضِلُ (٣)\n﴿فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ﴾ يعني: إلى كتاب الله، وإلى الرسول ما دام حيًا، فإذا مات، فإلى سنَّته، ﴿إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ﴾ وقوله: ﴿ذَلِكَ خَيْرٌ لَّكُمْ﴾ أي: ذلك الرد، ﴿وَأَحْسَنُ تَأْوِيلًا﴾ جزاء، وعاقبة، والتأويل: ما يؤول إليه الأمر (٤).\n[١١٩٤] أخبرنا ابن فنجويه (٥) قال: حدثنا أحمد بن جعفر بن حمدان (٦)، حدثنا إبراهيم بن سهلويه (٧)، حدثنا حاجب بن سليمان\n_________\n(١) في (م)، (ت): ﴿فَإِنْ تَنَازَعْتُمْ﴾: اختلفتم.\n(٢) انظر: \"لسان العرب\" (نزع).\n(٣) البيت في \"ديوانه\" (ص ٥٩).\nومراده بقوله: وقهوة مزة -أي: خمرًا. انظر: \"لسان العرب\" (قها).\n(٤) انظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ١٦٢ (أول).\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) القطيعي، ثقة.\n(٧) لم أجده.","vol":"10","page":450},{"text":"المنبجي (١)، حدثني المؤمل بن إسماعيل (٢)، حدثنا عبيد الله بن أبي حميد (٣)، حدثنا أبو المليح الهذلي (٤)، عن معقل بن يسار (٥) قال: قال رسول الله - ﷺ -: \"اعملوا بالقرآن؛ أحِلّوا حلاله، وحرموا حرامه، وآمنوا به، ولا تكفروا بشيء (٦)، وما أشتبه عليكم فردوه إلى الله، وإلى أولي العلم من بعدي؛ كيما يخبروكم به، وآمنوا بالتوراة والإنجيل والزبور، وما أنزل إليكم من ربكم، وليسعكم القرآن، وما\n_________\n(١) حاجب بن سليمان بن بسام المنبجي، روى عن المؤمل وابن عيينة ووكيع، وعنه النسائي، ويحيى بن عبد الباقي، وآخرون، وثقه النسائي، وقال مرة: لا بأس به، وقال ابن حجر: صدوق يهم، توفي سنة (٢٦٥ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٥/ ٢٠٠، \"ميزان الاعتدال\" للذهبي ١/ ٤٢٩، \"تقريب التهذيب\" لابن حجر (١٠٠٤).\n(٢) أبو عبد الرحمن البصري، صدوق، سيئ الحفظ.\n(٣) عبيد الله بن أبي حميد البصري الهذلي، روى عن أبي المليح، وعنه مؤمل ووكيع وعيسى بن يونس، قال البخاري: منكر الحديث، وقال الحافظ: متروك الحديث.\nانظر: \"التاريخ الكبير\" للبخاري ٥/ ٣٧٧، \"تهذيب الكمال\" للمزي ١٩/ ٢٩، \"تقريب التهذيب\" لابن حجر (٤٢٨٥).\n(٤) أبو مليح بن أسامة الهذلي.\nوثقه أبو زرعة، وابن سعد، وابن حبان، والحافظ. مات سنة (٩٨ هـ) وقيل بعدها، روى له الجماعة.\nانظر: \"الثقات\" لابن حبان ٥/ ١٩٠، \"تهذيب الكمال\" للمزي ٣٤/ ٣١٦، \"تقريب التهذيب\" لابن حجر (٨٣٩٠).\n(٥) صحابي جليل.\n(٦) في (م)، (ت) زيادة: منه.","vol":"10","page":451},{"text":"فيه من البيان؛ فإنه شافع مشفع، وماحل مصدق، وإنه (١) بكل حرف نور يوم القيامة\" (٢).\n\n<span data-type=\"title\" id=toc-920>٦٠ </span>- قوله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا﴾ الآية.\nقال الحسن: انطلق رجل يحاكم آخر إلى النبي - ﷺ -، فقال الآخر: لا (٣)، بل انطلق إلى وثن بني فلان. فأنزل الله هذه الآية.\nوقال الشعبي: كان بين رجل من اليهود، ورجل من المنافقين خصومة، فقال اليهودي: أحاكمك إلى محمد. وقال المنافق: لا، فجعل اليهودي يدعو إلى المسلمين؛ لأنه علم أنهم لا يقبلون الرشوة، ولا يجورون في الحكم، وجعل المنافق يدعو إلى اليهود؛ لأنه علم أنهم يقبلون الرشوة، ويميلون في الحكم، فاختلفا، ثم اتفقا على أن يأتيا كاهنًا (٤) في جهينة، فيتحاكما إليه، فأنزل الله هذه الآية.\n_________\n(١) في (ت): ليعطي.\n(٢) [١١٩٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه مؤمل سيئ الحفظ، وعبيد الله متروك، وفيه أيضًا: ابن سهلويه لم أجده.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ١/ ٧٥٧، والطبراني في \"المعجم الكبير\" ٢٠/ ٢٥ (٥٢٥)، والبيهقي في \"شعب الإيمان\" ٢/ ٤٨٥ (٢٤٧٨) من طريق مؤمل عن عبيد الله عن أبي المليح عن معقل، به.\n(٣) ساقطة من (م)، (ت).\nوالأثر ذكر بمعناه في \"البحر المحيط\" لأبي حيان ٣/ ٢٩٢.\n(٤) في (ت): راهبًا. =","vol":"10","page":452},{"text":"وقال الكلبي (١)، عن أبي صالح (٢)، عن ابن عباس: نزلت في رجل من المنافقين، يقال له: بشر؛ كان بينه وبين يهودي خصومة، فقال اليهودي: أنطلق بنا إلى محمد، وقال المنافق: بل نأتي (٣) كعب بن الأشرف -وهو الذي سماه الطاغوت- فأبى اليهودي أن يخاصمه (٤) إلا إلى رسول الله - ﷺ -، فلما رأى المنافق ذلك، أتى معه إلى رسول الله - ﷺ -، فاختصما إليه، فقضى رسول الله - ﷺ - لليهودي، فلما خرجا من عنده، لزمه المنافق، وقال: انطلق بنا إلى عمر بن الخطاب. فأقبلا إلى عمر، فقال اليهودي: اختصمت أنا وهذا إلى محمد، فقضى لي عليه، فلم يرض بقضائه، وزعم أنه مخاصم (٥) إليك، وتعلق بي، فجئت معه. فقال عمر للمنافق: أكذلك؟ قال: نعم. فقال لهما: رويدكما، حتى أخرج إليكما. فدخل عمر البيت، فأخذ السيف، واشتمل عليه، ثم خرج إليهما، فضرب به المنافق، حتى برد، وقال: هكذا أقضي بين من لم يرض بقضاء الله وقضاء (٦) رسوله. وهرب اليهودي، فنزلت هذه الآية،\n_________\n= وأثر الشعبي أخرجه الطبري في \"جامع البيان\" ٥/ ١٥٢، وزاد السيوطي في \"الدر المنثور\" ٢/ ٣١٩ نسبته لابن المنذر.\n(١) متهم بالكذب، ورمي بالرفض.\n(٢) ضعيف، يرسل.\n(٣) في (ت): إلى.\n(٤) في (ت): يحاكمه.\n(٥) في (ت): يخاصمني.\n(٦) زيادة من (م)، (ت).","vol":"10","page":453},{"text":"وقال جبريل -﵇-: إن عمر فرق بين الحق والباطل، فسمي الفاروق (١).\nوقال السدي: كان ناس من اليهود أسلموا، ونافق بعضهم، وكانت قريظة والنضير في الجاهلية إذا قتل رجل من بني قريظة رجلًا من بني النضير، قتل به، وأخذ ديته مائة وسق تمرًا، وإذا قتل رجل من النضير رجلًا من قريظة لم يقتل به، وأعطى ديته: ستين وسقًا من تمرٍ، وكانت النضير -وهم حلفاء الأوس، أكثر وأشرف من بني قريظة- وهم حلفاء الخزرج، فلما جاء الله بالإسلام، وهاجر رسول الله - ﷺ - إلى المدينة، قتل رجل من النضير رجلًا من قريظة، فاختصموا في ذلك، فقالت بنو النضير: قد كنا وأنتم اصطلحنا في الجاهلية على أن نقتل منكم، ولا تقتلوا منا، وعلى أن ديتكم ستون وسقا -والوسق ستون صاعًا- وديتنا مائة وسق، فنحن نعطيكم ذلك فقالت الخزرج: هذا شيء كنتم فعلتموه في الجاهلية؛ لأنكم كثرتم وقللنا؛ فقهرتمونا، ونحن وأنتم اليوم إخوة، وديننا ودينكم واحد، وليس لكم علينا فضل. فقالت النضير: لا، بل نحن على ما كنا\n_________\n(١) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nذكره الواحدي في \"أسباب النزول\" (ص ١٦٦) وقد تقدم مرارًا أن الكلبي لا يحتج به، وذكر الطبري أثرًا عن قتادة، قريبًا من أثر ابن عباس هذا، بدون ذكر ما حدث من عمر ﵁.\nانظر: \"جامع البيان\" للطبري ٥/ ١٥٣، \"زاد المسير\" لابن الجوزي ٢/ ١١٩، \"الدر المنثور\" للسيوطي ٢/ ٣٢٢. =","vol":"10","page":454},{"text":"عليه، فقال المنافقون منهم: انطلقوا إلى أبي بردة الكاهن الأسلمي. فقال المسلمون من الفريقين: لا، بل إلى النبي - ﷺ -، فأبى المنافقون، وانطلقوا إلى أبي بردة، ليحكم بينهم، فقال: أعظموا اللقمة -يعني: الخطر (١) - فقالوا: لك عشرة أوسق. قال: لا، بل مائة وسق ديتي، فإني أخاف إن نفَّرت (٢) النضيري قتلتني قريظة، أو أنفر قريظة قتلتني النضير. فأبوا أن يعطوه فوق عشرة أوسق، وأبى أن يحكم بينهم، فأنزل الله تعالى هذه الآية، وأنزل قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى﴾ (٣)، وقوله: ﴿وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ﴾ (٤)، فدعا النبي - ﷺ - كاهن أسلم إلى الإسلام، فأبى، وانصرف، فقال النبي - ﷺ - لابنيه: \"أدركا أباكما فرداه، فإنه إن جاز عقبة كذا لم يسلم أبدًا\"، فأدركاه، فلم\n_________\n= وذكر الحكيم الترمذي القصة كاملة في \"نوادر الأصول\" (ص ٥٩).\n(١) يعني: المال الذي جعل رهنا بين المتراهنين، يقال: أخطر المال -أي: جعله خطرًا بين المتراهنين. انظر: \"لسان العرب\" لابن منظور ٤/ ٢٥١ (خطر)، وانظر: تعليق الأستاذ محمود شاكر ﵀ في \"جامع البيان\" للطبري ٨/ ٥١١، قال: وسماه اللقمة، مجازًا.\n(٢) أي: حكمت له بالغلبة، وهو من المنافرة، وهى: أن يفتخر الرجلان كل واحد منهما على صاحبه، ثم يحكما بينهما رجلًا.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٢٢٦ (نفر).\n(٣) البقرة: ١٧٨.\n(٤) المائدة: ٤٥. أخرج هذا القدر الطبري في \"جامع البيان\" ٥/ ١٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٩١، وذكر القصة كاملة الواحدي في \"أسباب النزول\" (ص ١٦٦ - ١٦٧).","vol":"10","page":455},{"text":"يزالا به حتى انصرف، وأسلم، وأمر النبي - ﷺ - مناديًا، فنادى: ألا إن كاهن أسلم قد أسلم، فذلك قوله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ﴾ يعني: الصنم، وقيل: الكاهن.\nوقيل: كعب بن الأشرف.\nوقيل: حيي بن أخطب (١).\n﴿وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا﴾\n\n<span data-type=\"title\" id=toc-921>٦١ </span>- ﴿وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَى مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنْكَ صُدُودًا﴾\nأي: يعرضون عنك إعراضًا، والفعل نصب بالمصدر (٢)، كقوله تعالى: ﴿وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا﴾ (٣)، وكقوله: ﴿وَسَلِّمُوا تَسْلِيمًا﴾ (٤).\n\n<span data-type=\"title\" id=toc-922>٦٢ </span>- ﴿فَكَيْفَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ﴾\nيعني: فكيف يصنعون إذا أصابتهم مصيبة ﴿بِمَا قَدَّمَتْ أَيْدِيهِمْ﴾ يعني: عقوبة صدودهم؟ وهذا وعيد وتهديد، وتم الكلام.\n﴿ثُمَّ﴾ ابتداء، يخبر عن فعلهم، يعني: يتحاكمون إلى الطاغوت، ويحلفون بالله، ومعنى قوله: ﴿ثُمَّ جَاءُوكَ﴾ أي: يجيئونك، قيل: أراد\n_________\n(١) قد تقدم أن الطاغوت: اسم جنس، فيشمل ما ذكر، وغيره.\n(٢) في (م)، (ت): وأكد الفعل بالمصدر.\n(٣) النساء: ١٦٤.\n(٤) الأحزاب: ٥٦.","vol":"10","page":456},{"text":"بالمصيبة قتل صاحبهم، وذلك أن عمر لما قتل المنافق، جاء قومه يطلبون الدية، ﴿يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَا﴾ ويكون (إنْ) بمعنى إذ، حلفوا ما أردنا بالترافع إلى عمر ﴿إِلَّا إِحْسَانًا وَتَوْفِيقًا﴾.\nقال الكلبي: ﴿إِلَّا إِحْسَانًا﴾ بالقول، ﴿وَتَوْفِيقًا﴾ صوابًا (١).\nابن كيسان: حقًا وعدلًا (٢).\nنظيرها: ﴿وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَى﴾ (٣).\n\n<span data-type=\"title\" id=toc-923>٦٣ </span>- ﴿أُولَئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ﴾\nمن النفاق.\n﴿فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُلْ لَهُمْ فِي أَنْفُسِهِمْ قَوْلًا بَلِيغًا﴾ [٣١٤]، وقيل: فأعرض عنهم، وعظهم باللسان، ولا تعاقبهم، وقيل: توعدهم بالقتل إن لم يتوبوا (٤).\nالضحاك: ﴿فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ﴾ في الملأ، ﴿وَقُلْ لَهُمْ﴾ في السر والخلاء ﴿قَوْلًا بَلِيغًا﴾ (٥)، وقيل: هذا منسوخ بآية القتال (٦).\n_________\n(١) انظر: \"بحر العلوم\" للسمرقندي ١/ ٣٦٥، \"زاد المسير\" لابن الجوزي ٢/ ١٢١.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٦٤ - ٢٦٥.\n(٣) التوبة: ١٠٧.\n(٤) انظر: \"الوسيط\" للواحدي ٢/ ٧٤، \"معالم التنزيل\" للبغوي ٢/ ٢٤٤.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٦٤ - ٢٦٥.\n(٦) انظر: \"زاد المسير\" لابن الجوزي ٢/ ١٢٢، \"نواسخ القرآن\" لابن الجوزي (ص ٢٨١).","vol":"10","page":457},{"text":"<span data-type=\"title\" id=toc-924>٦٤ </span>- ﴿وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ﴾\nبتحاكمهم إلى الطاغوت ﴿جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا﴾.\n[١١٩٥] أخبرني أبو القاسم عبد الخالق (بن علي) (١) بن محمد بن عبد الخالق (٢)، أنبأ أبو الحسن علي بن إبراهيم الكرخي (٣)، أخبرنا علي بن محمد بن خالد (٤)، ثنا محمد بن أحمد بن الهيثم الطائي (٥)، ثنا أبي، عن أبيه، عن سلمة بن كهيل (٦)، عن أبي صادق (٧)، عن علي بن أبي طالب ﵁، قال: قدم علينا\n_________\n(١) ليس في (م)، (ت).\n(٢) ثقة.\n(٣) أبو الحسن علي بن إبراهيم، الكرخي، لا يعرف، فقد ذكر ابن حجر في \"لسان الميزان\" ١/ ٣١٤ أنه مجهول، بل إنه اسم مختلق، اختلقه أبو السعادات أحمد بن منصور.\n(٤) علي بن محمد بن خالد، المطرز، لا بأس به، كما ذكر الحاكم في \"سؤالات الدارقطني\" ١/ ١٢٤.\n(٥) محمد بن أحمد بن الهيثم الطائي، وأبوه، وجده مجاهيل، لم أجد لهم ذكرًا.\n(٦) ثقة.\n(٧) أبو صادق الأزدي الكوفي، قيل: اسمه مسلم بن يزيد، وقيل: عبد الله بن ناجد، يروي عن علي وأبي محذورة وأبي هريرة جميعهم مرسلًا، ويروي عنه: الحكم بن عتيبة، وسلمة بن كهيل وغيرهما.\nوثقه يعقوب بن شيبة، وابن حبان، وقال أبو حاتم: مستقيم الحديث، وقال الحافظ: صدوق. =","vol":"10","page":458},{"text":"أعرابي بعدما دفنا رسول الله - ﷺ - بثلاثة أيام، فرمى بنفسه على قبر النبي - ﷺ -، وحثى على رأسه من ترابه، وقال: يا رسول الله، قلت فسمعنا قولك، ووعيت عن الله فما (١) وعينا عنك، وكان فيما أنزل الله عليك: ﴿وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ﴾ وقد ظلمت نفسي، وجئتك؛ لتستغفر لي، فنودي من القبر: أنه قد غفر لك (٢).\n\n<span data-type=\"title\" id=toc-925>٦٥ </span>- قوله -﷿-: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ﴾\nنزلت في الزبير بن العوام، وخصمه، واختلف في اسمه، فقال الصالحي: ثعلبة بن حاطب (٣)، وقال الآخرون: حاطب بن أبي\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٩٩، \"الثقات\" لابن حبان ٥/ ٤١،\n\"تهذيب الكمال\" للمزي ٣٣/ ٤١٢، \"تقريب التهذيب\" لابن حجر (٨١٦٧).\n(١) في (م): فيما، وفي (ت): كما.\n(٢) [١١٩٥] الحكم على الإسناد:\nإسناده مليء بالمجاهيل الذين لم أجدهم، وقد تكلم على هذا الأثر المختلق شيخ\nالإسلام ابن تيمية في \"قاعدة جليلة في التوسل والوسيلة\" (ص ١٤٩ - ١٥٠) وابن\nعبد الهادي في \"الصارم المنكي\" (ص ٢١٢) وحكما عليه بالوضع والبطلان.\nالتخريج:\nلم أجد من خرج هذا الأثر في المصادر المعتمدة، وقد ذكره القرطبي لابن مهران\nالأصبهاني ٥/ ٢٦٥ بدون إسناد.\n(٣) بدري أنصاري، شهد بدرًا، وهو غير ثعلبة بن أبي حاطب، الذي ذكره ابن\nإسحاق في \"السيرة\" ٤/ ١٨٦ فيمن بنى مسجد الضرار، واختلف العلماء في\nنفاقه، وإيمانه.\nانظر: \"الإصابة\" لابن حجر ٢/ ١٩، ولم أتبين من هو الصالحي.","vol":"10","page":459},{"text":"بلتعة (١)، وذلك أنهما اختصما إلى رسول الله - ﷺ - في شراج (٢) الحرة، كانا يسقيان به النخل، فقال رسول الله - ﷺ -: \"اسق يا زبير، ثم أرسل الماء إلى جارك\"، فغضب الرجل، وقال: يا رسول الله، أن كان ابن عمتك؟\nفتغير وجه رسول الله - ﷺ -، ثم قال: \"اسق يا زبير، ثم احبس الماء\n_________\n(١) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٩٤ عن سعيد بن المسيب ما يفيد بأنه حاطب بن أبي بلتعة.\nقال ابن حجر في \"فتح الباري\" ٥/ ٤٤: وإسناده قوي، مع إرساله، فإن كان سعيد بن المسيب سمعه من الزبير فيكون موصولًا، وعلى هذا فيؤول قوله من الأنصار على إرادة المعنى الأعم.\nفائدة:\nنقل ابن حجر في \"فتح الباري\" ٥/ ٤٤ عن التوربشتي شارح \"المصابيح\" أنه قال: لم تجر عادة السلف بوصف المنافقين بصفة النصرة، التي هي المدح، ولو شاركهم في النسب، بل هي زلة من الشيطان، تمكن بها منه عند الغضب، وليس ذلك بمستنكر من غير المعصوم في تلك الحالة. وهذا كلام حسن.\nولكن تبقى نسبة الرجل إلى الأنصار في الحديث مانعة من كون المراد بالرجل: حاطبًا؛ لأنه مهاجري، وليس أنصاريا، فلذلك ذهب ابن العربي في \"أحكام القرآن\" ١/ ٤٥٦، وابن عطية في \"المحرر الوجيز\" ٢/ ٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٦٧ إلى أن الصحيح أنه أنصاري غير معين ولا مسمى. والعلم عند الله تعالى.\n(٢) بكسر الشين والجيم، جمع شرج، وهو مسيل الماء، وإنما أضيفت إلى: الحرة؛ لكونه فيها، والحرة: مجتمع أحجار سود، ولها عدة مواضع في المدينة، والمشهور منها: حرة واقم، وهي الحرة الشرقية، وحرة ليلى، وحرة النار، والحرة الغربية.\nانظر: \"وفاء الوفاء\" للسمهودي ٤/ ٦٥ وما بعدها، وانظر كلام ابن حجر عنها في \"فتح الباري\" ٥/ ٤٤.","vol":"10","page":460},{"text":"حتى يرجع إلى الجدر، واستوف حقك، ثم أرسل إلى جارك\" (١).\nوكان رسول الله - ﷺ - أشار على الزبير برأي فيه السعة له ولخصمه، فلما أحفظ رسول الله - ﷺ - استوعب للزبير حقه في صريح الحكم.\nثم خرجا فمرا على المقداد، فقال: لمن كان القضاء يا بلتعة؟ فقال: قضى لابن عمته، ولوى شدقه، ففطن له يهودي كان مع المقداد، فقال: قاتل الله هؤلاء! يشهدون أنه رسول الله، ثم يتهمونه في قضاء يقضي بينهم، وأيم الله! لقد أذنبنا ذنبًا مرة واحدة في حياة موسى، فدعانا موسى إلى التوبة منه، فقال: فاقتلوا أنفسكم، فقتلنا، فبلغ قتلانا سبعين ألفًا في طاعة ربنا، حتى رضي عنا، فقال ثابت بن قيس بن شماس: أما والله، إن الله ليعلم مني الصدق، ولو أمرني محمد أن أقتل نفسي لفعلت، فأنزل الله في شأن حاطب بن أبي بلتعة، وليه شدقه: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ﴾.\nوقال مجاهد، والشعبي: نزلت في قصة بشر المنافق، واليهودي، اللذين اختصما إلى عمر بن الخطاب.\n_________\n(١) أخرجه البخاري، كتاب الشرب والمساقاة، باب سَكْرِ النهار (٢٣٥٩ - ٢٣٦٠)، وفي مواضع أخرى (٢٣٦١ - ٢٣٦٢ - ٢٠٧٨ - ٤٥٨٥) ومسلم، كتاب الفضائل، باب وجوب اتباعه (٢٣٥٧)، وأبو داود، كتاب الأقضية، باب من القضاء (٣٦٣٧) وغيرهم من طريق الزهري عن عروة عن أبيه.\nوقوله: فلما أحفظ -أي: أغضب.\nوقوله: (ثم خرجا، فمرا على المقداد) من زبادات الثعلبي، وليس لها إسناد، كما قال ابن حجر في \"فتح الباري\" ٥/ ٤٤، ورد هذه الزيادة؛ لأجل ما فيها من تعريض بحاطب، وهو بدري، ﵁. وحق لها أن ترد.","vol":"10","page":461},{"text":"وقد مضت القصة (١).\nوقوله تعالى: ﴿فَلَا﴾ يعني: ليس الأمر كما يزعمون: أنهم مؤمنون، ثم لا يرضون بحكمك، ويصدون عنك، ثم استأنف القسم، فقال ﴿وَرَبِّكَ لَا يُؤْمِنُونَ﴾ ويجوز أن تكون ﴿لَا﴾ صلة، كقوله: ﴿لَا أُقْسِمُ﴾، ﴿حَتَّى يُحَكِّمُوكَ﴾ أي: يجعلونك حكمًا ﴿فِيمَا شَجَرَ بَيْنَهُمْ﴾ أي: اختلف، واختلط من أمورهم، والتبس عليهم حكمه، ومنه: الشجر؛ لاختلاف أغصانه، ويقال لعصيّ الهودج: شجار؛ لتداخل بعضها في بعض (٢)، قال الشاعر:\nنفسي فداؤك، والرماح شواجر ... والقوم في ضنك اللقاء قيامُ (٣)\n﴿ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا﴾ أي: ضيقًا، وشكًا ﴿مِمَّا قَضَيْتَ﴾ ومنه قيل للشجر الملتف، الذي لا يكاد يوصل إليه: حرج، وحرجة، جمعه: حراج (٤).\nوقال الضحاك: إثمًا (٥)، يأثمون بإنكارهم ما قضيت، ﴿وَيُسَلِّمُوا تَسْلِيمًا﴾ أي: يخضعوا، وينقادوا لأمرك انقيادًا.\n_________\n(١) أخرج قوليهما الطبري في \"جامع البيان\" ٥/ ١٥٩.\n(٢) انظر: \"لسان العرب\" لابن منظور ٤/ ٣٩٤ (شجر).\n(٣) البيت ذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٦٦.\nوأحراج، وحرجات.\n(٤) انظر: \"لسان العرب\" لابن منظور ٢/ ٢٣٤ (حرج).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٤٦.","vol":"10","page":462},{"text":"<span data-type=\"title\" id=toc-926>٦٦ </span>- ﴿وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ﴾\nيعني: فرضنا، وأوجبنا ﴿أَنِ اقْتُلُوا أَنْفُسَكُمْ﴾ كما أمرنا بني إسرائيل ﴿أَوِ اخْرُجُوا مِنْ دِيَارِكُمْ﴾ بالهجرة، كما أمرناهم بالخروج من مصر ﴿مَا فَعَلُوهُ﴾ رجع الهاء إلى فعل القتل، والخروج؛ لأن الفعل -وإن اختلفت أجناسه- فعبارة واحدة، ﴿إِلَّا قَلِيلٌ مِنْهُمْ﴾ وهذه الآية نزلت في قول ثابت بن قيس (١)، وكان هو من القليل الذي استثنى الله، ورفع القليل على ضمير الفاعل في قوله: ﴿فَعَلُوهُ﴾ وقيل: على التكرار، تقديره: ما فعلوه. تم الكلام، ثم قال: إلا أنه فعله قليل منهم، كقول عمرو بن معدي كرب (٢):\nوكل أخ مفارقه أخوه ... لعمر أبيك، إلا الفرقدانِ\nوقرأ أبي بن كعب، وعيسى بن عمر، وابن أبي إسحاق، وابن عامر: (قليلا منهم) بالنصب، وكذا في مصاحف أهل الشام على الاستثناء (٣)، وقيل فيه إضمار، تقديره: إلا أن يكون قليلا منهم.\n_________\n(١) سيأتي ذكر قوله.\n(٢) البيت ليس له، على الصواب، إنما هو لحضرمي بن عامر الأسدي، كما حقق ذلك الأستاذ شاكر في تحقيقه لـ\"جامع البيان\" للطبري ٨/ ٥٢٧.\nوانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٣، \"البيان والتبيين\" للجاحظ ١/ ٢٢٨.\n(٣) انظر: \"المصاحف\" لابن أبي داود (ص ٥٤)، \"السبعة\" لابن مجاهد (ص ٢٣٥).\nوهو قول ثابت بن قيس -أيضًا- حكاه عنه السدي، أخرجه الطبري في \"جامع البيان\" ٥/ ١٦٠، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٩٥ عن عبد الله بن رواحة، وأبي بكر الصديق، وابن مسعود.","vol":"10","page":463},{"text":"قال الحسن، ومقاتل: لما نزلت هذه الآية قال عمر، وعمار، وابن مسعود، وناس من أصحاب رسول الله - ﷺوهم القليل- والله، لو أمرنا لفعلنا، فالحمد لله الذي عافانا، فبلغ ذلك النبي - ﷺ - فقال: \"إن من أمتي لرجالًا الإيمان أثبت في قلوبهم من الجبال الرواسي\" (١).\nقال الله -﷿-: ﴿وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ﴾ ما يؤمرون به ﴿لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا﴾، تحقيقًا وتصديقًا؛ لإيمانهم.\n\n<span data-type=\"title\" id=toc-927>٦٧ </span>- ﴿وَإِذًا لَآتَيْنَاهُمْ مِنْ لَدُنَّا أَجْرًا عَظِيمًا (٦٧)﴾\nثوابًا وافرًا.\n\n<span data-type=\"title\" id=toc-928>٦٨ </span>- ﴿وَلَهَدَيْنَاهُمْ صِرَاطًا مُسْتَقِيمًا (٦٨)﴾\nأي: إلى صراط مستقيم.\n\n<span data-type=\"title\" id=toc-929>٦٩ </span>- قوله -﷿-: ﴿وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ﴾ الآية.\nنزلت هذه الآية في ثوبان، مولى رسول الله - ﷺ - (٢)، وكان شديد\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١٦٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٩٥، وزاد السيوطي في نسبته في \"الدر المنثور\" ٢/ ٣٢٥ إلى ابن المنذر من طريق أبي إسحاق السبيعي، والحسن البصري، مرسلًا.\n(٢) أبو عبد الله: كان من سبي الحجاز، فاشتراه النبي - ﷺ -، ثم أعتقه، فلازم النبي - ﷺ -، وحفظ عنه علما كثيرًا، وطال عمره، واشتهر ذكره، وشهد فتح مصر، وسكن حمص، وبها مات سنة (٥٤ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٤٠٠، \"حلية الأولياء\" لأبي نعيم ١/ ١٨٠، \"سير أعلام النبلاء\" للذهبي ٣/ ١٥.","vol":"10","page":464},{"text":"الحب لرسول الله - ﷺ -، قليل الصبر عنه، فأتاه ذات يوم، وقد تغير لونه، ونحل جسمه، ويعرف الحزن في وجهه، فقال له رسول الله - ﷺ -: \"يا ثوبان، ما غير لونك؟ \" فقال: يا رسول الله، ما بي من مرض، ولا وجع، غير أني إذا لم أرك اشتقت إليك، واستوحشت وحشة شديدة حتى ألقاك، ثم ذكرت الآخرة، فأخاف أني لا أراك هناك، لأني عرفت أنك ترفع مع النبيين، وإني إن أدخلت الجنة كنت في منزلة أدنى من منزلتك، وإن لم أدخل الجنة فذلك حين لا أراك أبدا. فأنزل الله -﷿- هذه الآية (١)، ثم قال - ﷺ -: \"والذي نفسي بيده، لا يؤمن عبد حتى أكون أحب إليه من نفسه، وأبويه، وأهله، وولده، والناس أجمعين\" (٢).\n_________\n(١) الأثر من رواية الكلبي، كما ذكر ذلك الواحدي في \"أسباب النزول\" (ص ١٦٨ - ١٦٩)، وقد أخرجه الطبري في \"جامع البيان\" ٥/ ١٦٣ عن رجل من الأنصار، بسياق آخر.\nوذكر السيوطي في \"الدر المنثور\" ٢/ ٣٢٥ عن ابن عباس أثرًا شبيهًا بالذي ذكره المصنف، ونسبه إلى ابن مردويه، من طريق الشعبي.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٨/ ١٢٥ عن عائشة، بنحوه.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ٧ رواه الطبراني في \"الأوسط\"، ورجاله رجال الصحيح، غير عبد الله بن عمران العابدي، وهو ثقة.\n(٢) الحديث أخرجه البخاري، كتاب الإيمان، باب حب الرسول - ﷺ - من الإيمان (١٥) ولفظه: \"لا يؤمن أحدكم حتى أكون أحب إليه من والده، وولده، والناس أجمعين\"، وأخرجه مسلم، كتاب الإيمان، باب وجوب محبة رسول الله - ﷺ - أكثر من الأهل والولد (٤٤) وأحمد في \"المسند\" ٣/ ١٧٧ (١٢٨١٤)، وأبو يعلى في \"مسنده\" ٥/ ٣٨٧ (٣٠٤٩) وغيرهم. وصنيع المصنف يوهم أن النبي - ﷺ - قال الحديث بعد مقولة ثوبان، وهذا ليس بجيد، بل هما حديثان منفصلان.","vol":"10","page":465},{"text":"وقال قتادة، ومسروق بن الأجدع: قال أصحاب محمد - ﷺ -: يا رسول الله، ما ينبغي لنا أن نفارقك؛ فإنا لا نراك إلا في الدنيا، وأما في الآخرة فإنك ترفع فوقنا؛ بفضلك، فلا نراك، فأنزل الله -﷿-: ﴿وَمَنْ يُطِعِ اللَّهَ﴾ (١)، في الفرائض ﴿وَالرَّسُولَ﴾ في السنن ﴿فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ﴾: وهم أفاضل أصحاب محمد - ﷺ -، ﴿وَالشُّهَدَاءِ﴾: وهم الذين استشهدوا في سبيل الله ﴿وَالصَّالِحِينَ﴾ يعني: صالحي أمة محمد - ﷺ -.\nوقال عكرمة: النبيون -هاهنا: محمد - ﷺ -، والصديقون: أبو بكر الصديق - ﵁ -، والشهداء: عمر، وعثمان، وعلى، ﵃، والصالحون: سائر الصحابة (٢)، رضوان الله عليهم أجمعين.\n﴿وَحَسُنَ أُولَئِكَ رَفِيقًا﴾ يعني: رفقاء في الجنة، كما تقول: نعم الرفقاء هم، والعرب تضع الواحد في معنى الجمع كثيرًا، كقوله تعالى: ﴿يُخْرِجُكُمْ طِفْلًا﴾ (٣) أي: أطفالًا، وقوله: ﴿وَيُوَلُّونَ الدُّبُرَ﴾ (٤) أي: الأدبار، وقال: ﴿يَنْظُرُونَ مِنْ طَرْفٍ خَفِيٍّ﴾ (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١٦٣، عن قتادة، ومسروق، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٩٧ أثر مسروق، وزاد السيوطي في \"الدر المنثور\" ٢/ ٣٢٥ نسبته لعبد بن حميد، وابن المنذر.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٤٧.\n(٣) غافر: ٦٧.\n(٤) القمر: ٤٥.\n(٥) الشورى: ٤٥.","vol":"10","page":466},{"text":"وقوله: ﴿رَفِيقًا﴾ نصب على التمييز.\n\n<span data-type=\"title\" id=toc-930>٧٠ </span>- ﴿ذَلِكَ الْفَضْلُ﴾\nأي: المن ﴿مِنَ اللَّهِ وَكَفَى بِاللَّهِ عَلِيمًا﴾ يعني: بالآخرة وثوابها، وقيل: بمن أطاع رسول الله - ﷺ - وأحبه.\nوفي هذه الآية دليل على خلافة أبي بكر الصديق ﵁ وذلك أن الله تعالى لما ذكر مراتب أوليائه في كتابه، بدأ بالأعلى منهم، وهم النبيون، ﵈، فجعل الدرجة الأعلى (١) للنبيين، ولم يجز أن يتقدمهم فيها أحد، وثنى بذكر الصديقين، فلا يجوز أن يتقدمهم أحد غير النبيين، ولا أن يكون بين النبي والصديق غيرهما، وقد أجمع المسلمون على تسمية أبي بكر: صديقًا، كما أجمعوا على تسمية: محمد رسولًا، ولم (٢) يجز أن يكونوا غالطين في تسميتهم محمدًا: رسولًا، كذلك لا يجوز أن يكونوا غالطين في تسمية أبي بكر: صديقًا، وإذا صح أنه صديق، وأنه ثاني رسول الله - ﷺ - لم يجز أن يتقدمه أحد بعده، والله أعلم.\nوفي قوله: ﴿ذَلِكَ الْفَضْلُ مِنَ اللَّهِ﴾ دليل على أنهم لم ينالوا تلك الدرجة بطاعتهم، بل نالوا الفضل من الله، خلافًا لما قالت المعتزلة (٣): إن العبد إنما ينال ذلك بفعله، فلما أمتن الله -﷿- على\n_________\n(١) في (م)، (ت): العليا.\n(٢) في (ت): ولما لم.\n(٣) فرقة نشأت في أواخر العصر الأموي، وتمكنت في العصر العباسي، وكانت وراء فتنة القول بخلق القرآن، ترجع نسبتهم إلى واصل بن عطاء الغزال، تلميذ الحسن =","vol":"10","page":467},{"text":"عباده بما آتاهم من فضله، وكان لا يجوز أن يثني على نفسه بما لم يفعله، فدل ذلك على بطلان قولهم. والله أعلم.\nثم علمهم مباشرة الحروب فقال:\n\n<span data-type=\"title\" id=toc-931>٧١ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ﴾\nمن عدوكم -أي: عدتكم، وآلتكم من السلاح، ولا تلقوا بأيديكم إلى التهلكة، والحِذْر والحَذَر واحد (١): كالمِثْل، والمَثَل، والعِدل والعَدَل، والشِّبْه، والشَّبَه.\n﴿فَانْفِرُوا﴾ أي: أخرجوا ﴿ثُبَاتٍ﴾ أي: سرايا متفرقين، سرية بعد سرية، وجماعة بعد جماعة، والثبات: الجماعات في تفرقة، واحدها: ثبة.\n﴿أَوِ انْفِرُوا جَمِيعًا﴾ أي: مجتمعين كلكم مع نبيكم، واستدل أهل القدر بهذه الآية، بقوله: ﴿خُذُوا حِذْرَكُمْ﴾ وقالوا: لولا أن الحذر\n_________\n= البصري، وقد خالف الحسن في مسائل عقائدية، ثم اعتزل حلقة الحسن، وهذه الفرقة تعظم العقل جدًّا، وتقول بتخليد مرتكب الكبيرة في النار، وفي الدنيا هو في منزلة بين المنزلتين، وتقول: إن العبد هو الفاعل بقدرته، فنفوا قدر الله وإرادته.\nوتسمى أيضًا بالواصلية، والعدلية، والقدرية، ولهم أفراخ، وأذناب، في عصرنا ممن تسموا بالعقلانيين، والمتنورين، والعصرانيين.\nانظر: في معتقداتهم وآرائهم: \"مقالات الإسلاميين\" لأبي الحسن الأشعري ١/ ٢٣٥، \"الفرق بين الفرق\" للبغدادي (ص ٧٨)، \"الموسوعة الميسرة\"، نشر الندوة العالمية ١/ ٦٩.\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٢٣).","vol":"10","page":468},{"text":"يمنع عنهم مكائد (١) الأعداء ما كان لأمره إياهم بالحذر معنى، فيقال لهم: الأئتمار لأمر الله والانتهاء عن نهيه واجب عليهم؛ لأنه به يسلمون من معصية الله تعالى؛ لأن المعصية ترك ما أمروا، وإتيان ما نهوا (٢)، وليس في الآية دليل على أن حذرهم ينفع من القدر شيئًا، وهو كقول النبي - ﷺ - للرجل: \"اعقل، وتوكل\" (٣). والمراد منه: طمأنينة النفس، لا أن ذلك يدفع القدر، كذلك في أخذ الحذر، والدليل على ذلك: أن الله تعالى أثنى على أصحاب محمد - ﷺ - بقوله حاكيًا عنهم ﴿لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا﴾ (٤) وأمر بذلك رسول الله - ﷺ -، فلو كان يصيبهم غير ما قضى الله تعالى عليهم لما كان لهذا معنى (٥).\n_________\n(١) في (ت): مكايدة.\n(٢) في (م): والانتهاء، وفي (ت): وانتهاؤهم.\n(٣) الحديث أخرجه الترمذي كتاب صفة القيامة، باب (٢٥١٧) من طريق يحيى بن سعيد عن المغيرة عن أنس به.\nوقال الترمذي: حديث غريب من حديث أنس، لا نعرفه إلا من هذا الوجه، وأشار إلى الطريق الآتية.\nوأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٥١٠ (٧١)، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٢١٥ (٩٧٠) من طريق جعفر بن عمرو بن أمية عن أبيه به، وفي لفظ لابن أبي عاصم: \"بل قيدها، وتوكل\".\nوحسن إسناده الألباني في \"صحيح سنن الترمذي\" ٢/ ٣٠٩.\n(٤) التوبة: ٥١.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٢٧٤.\nويفهم من رد المصنف نفي تأثير الحذر مطلقًا، وليس الأمر كذلك، بل إن الحذر =","vol":"10","page":469},{"text":"<span data-type=\"title\" id=toc-932>٧٢ </span>- قوله ﷿: ﴿وَإِنَّ مِنْكُمْ لَمَنْ لَيُبَطِّئَنَّ﴾.\nقال بعضهم: نزلت هذه الآية في المؤمنين (١)، لأن الله تعالى خاطبهم بقوله: ﴿وَإِنَّ مِنْكُمْ﴾ وقد فرق الله تعالى بين المؤمنين والمنافقين بقوله: ﴿مَا هُمْ مِنْكُمْ وَلَا مِنْهُمْ﴾ (٢).\nوقال أكثر المفسرين (٣): إنها نزلت في المنافقين، وإنما جمع بينهم في الخطاب؛ من جهة الجنس والنسب، لا من جهة الإيمان، ﴿لَمَنْ لَيُبَطِّئَنَّ﴾ أي: ليتثاقلن، وليتخلفن عن الجهاد والغزو، وقيل: معناه: ليخلفن غيره، وهو عبد الله بن أبي المنافق، وإنما دخلت (اللام) في (من) لمكان (إن)، كما يقال: إن فيها لأخاك، واللام في: ﴿لَيُبَطِّئَنَّ﴾ لام قسم (٤)، وهي صلة ﴿لَمَنْ﴾ على إضمار شبيه\n_________\n= سبب، وهو من القدر، والأخذ به مشروع، كما أمر الرسول - ﷺ - عباد الله أن يتداووا؛ ليدفعوا قدر الله بقدر الله، وكما امتنع عمر ﵁ من دخول الشام لما علم أن بها الطاعون، فقيل له: أتفر من قدر الله؟ فقال: نفر من قدر الله إلى قدر الله.\nانظر: \"الطبقات الكبرى\" لابن سعد ٣/ ٢٧٤.\nفنفي الحذر مطلقًا، وهو من الأسباب المشروعة، غير سديد، والله أعلم.\nانظر: \"زاد المسير\" لابن الجوزي ٢/ ١٣٠، ونسبه للماوردي.\n(١) المجادلة: ١٤.\n(٢) في (م)، (ت): أهل التفسير، وهو قول ابن عباس، وابن جريج، ومجاهد، وقتادة، وابن زيد. انظر: \"جامع البيان\" للطبري ٥/ ١٦٥ - ١٦٦، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ٩٩٩، \"زاد المسير\" لابن الجوزي ٢/ ١٣٠.\n(٣) قال القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٧٦: وهو الصحيح، إن شاء الله.\n(٤) انظر: \"معاني القرآن\" للفراء ١/ ٢٧٥ - ٢٧٦.","vol":"10","page":470},{"text":"اليمين، كما تقول: هذا (١) الذي ليقومن، وأرى رجلًا ليفعلن.\n﴿فَإِنْ أَصَابَتْكُمْ مُصِيبَةٌ﴾ أي: قتل وهزيمة ﴿قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ﴾: بالقعود ﴿إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيدًا﴾ أي: حاضرًا في تلك الغزاة، فيصيبني مثل الذي أصابهم، يقول الله: ﴿كَأَنْ لَمْ تَكُنْ بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ﴾ أي: معرفة.\nقال مقاتل بن حيان: معناه: كأنه ليس من أهل دينكم، (هكذا نظم الآية) (٢).\nوقوله: ﴿كَأَنْ لَمْ تَكُنْ﴾ متصل بقوله: ﴿فَإِنْ أَصَابَتْكُمْ مُصِيبَةٌ﴾.\n\n<span data-type=\"title\" id=toc-933>٧٣ </span>- قوله: ﴿وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِنَ اللَّهِ﴾\nأي: فتح وغنيمة ﴿لَيَقُولَنَّ﴾: هذا المنافق، قول نادم حاسد ﴿كَأَنْ لَمْ تَكُنْ بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَالَيْتَنِي كُنْتُ مَعَهُمْ﴾ أي: في تلك الغزاة، ﴿فَأَفُوزَ فَوْزًا عَظِيمًا﴾ أي: آخذ نصيبًا وافرًا من الغنيمة، وقوله: ﴿فَأَفُوزَ﴾ نصب على جواب التمني بالفاء، وفي التمني معنى: (يسرني أن أفعل فأفعل) (٣)، كأنه منسوق، فلذلك نصب،\n_________\n(١) قبلها في (ت): إن.\n(٢) ساقطة من (ت). وأشار السمرقندي في \"بحر العلوم\" ١/ ٣٦٧ - ٣٦٨ إلى قول مقاتل هذا، ونصه عنده: وقال مقاتل: في الآية تقديم وتأخير، ومعناه: فإن أصابتكم مصيبة قال: قد أنعم الله عليّ إذ لم أكن معهم شهيدًا، كأن لم تكن بينكم وبينه مودة في الدين، ولا ولاية.\nوبهذا يظهر أن هناك نقصًا في إيراد المصنف لأثر مقاتل، ولعله من أثر النساخ.\n(٣) في (م): ليتني أن تفعل فأفعل، والذي في \"معاني القرآن\" للفراء ١/ ٢٧٦: يسرني =","vol":"10","page":471},{"text":"وهذا كما تقول: وددت أن أقوم، فيتبعَني الناس (١).\nثم نزلت في المنافقين الذين تخلفوا عن أحد.\n\n<span data-type=\"title\" id=toc-934>٧٤ </span>- قوله: ﴿فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ﴾\nأي: يختارون الحياة الدنيا على الآخرة، ومعنى يشرون: يشترون، يقال: شريت، بمعنى: أشتريت (٢)، وحينئذ يكون حكم الآية: آمنوا ثم قاتلوا؛ لأنه لا يجوز أن يكون الكافر مأمورًا بشيء متقدم على الإيمان.\nوقال بعضهم: نزلت هذه الآية في المؤمنين المخلصين، معناه: فليقاتل في سبيل الله الذين يبيعون الحياة الدنيا بالآخرة، ثم قال: ﴿وَمَنْ يُقَاتِلْ فِي سَبِيلِ اللَّهِ﴾ بمعنى: يستشهد ﴿أَوْ يَغْلِبْ﴾ بمعنى: يظفر ﴿فَسَوْفَ نُؤْتِيهِ أَجْرًا﴾: في كلا الوجهين ﴿أَجْرًا عَظِيمًا﴾ يعني: الجنة.\nثم حرض المؤمنين على السعي في تخليص المستضعفين فقال:\n\n<span data-type=\"title\" id=toc-935>٧٥ </span>- ﴿وَمَا لَكُمْ لَا تُقَاتِلُونَ﴾\nأي: تجاهدون ﴿فِي سَبِيلِ اللَّهِ﴾ يعني: في طاعة الله ﴿وَالْمُسْتَضْعَفِينَ﴾\n_________\n= أن تفعل فأفعل.\nوانظر: \"معاني القرآن\" للزجاج ٢/ ٧٦، وقوله: منسوق. أي: معطوف.\n(١) هذا كله من كلام الفراء في المصدر السابق.\n(٢) انظر: \"معاني القرآن\" للزجاج ٢/ ٧٧، \"مفردات ألفاظ القرآن\" (ص ٤٥٣)، والمعنى: يبيعون الآخرة بالدنيا، هذا على قول من قال: إنها نزلت في المنافقين.","vol":"10","page":472},{"text":"في موضع الخفض، قال الكلبي (١): عن أبي صالح (٢)، عن ابن عباس (٣): معناه: وعن المستضعفين (٤).\nوقال ابن شهاب: وفي سبيل المستضعفين (٥).\nوقيل: في تخليص المستضعفين (٦).\n﴿مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ﴾ كانوا بمكة، يلقون من المشركين فيها أذى كثيرًا، فكانوا يدعون، ﴿يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ﴾ يعني: مكة ﴿الظَّالِمِ أَهْلُهَا﴾ يعني: التي من صفتها أن أهلها ظالمون مشركون، وإنما خفض: ﴿الظَّالِمِ﴾ لأنه نعت للأهل، فلما عاد الأهل على القرية، كان فعل ما أضيف إليها بمنزلة فعلها، كما تقول: مررت بالرجل الواسعة داره، ومررت برجل حسنة عينه (٧).\n_________\n(١) متهم بالكذب، ورمي بالرفض.\n(٢) ضعيف، يرسل.\n(٣) صحابي، مشهور.\n(٤) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nهو رواية عن مجاهد عند الطبري في \"جامع البيان\" ٥/ ١٦٨، ولا يحتج برواية الكلبي عن أبي صالح.\nوأخرج الطبري في \"جامع البيان\" ٥/ ١٦٨ عن ابن عباس في قوله: ﴿وَالْمُسْتَضْعَفِينَ﴾ قال: وفي المستضعفين.\n(٥) أخرجه الطبري في \"جامع البيان\" ٥/ ١٦٨.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٥٠.\n(٧) هذا نص كلام الفراء في \"معاني القرآن\" ١/ ٢٧٧.","vol":"10","page":473},{"text":"﴿وَاجْعَلْ لَنَا مِنْ لَدُنْكَ وَلِيًّا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ نَصِيرًا﴾ يمنعنا من المشركين، فأجاب الله تعالى دعاءهم، فلما فتح رسول الله - ﷺ - مكة جعل الله تعالى لهم النبي وليًا، فاستعمل عليها عتاب بن أسيد، فجعل الله لهم نصيرًا، فكان ينصف الضعيف من الشديد، فنصرهم الله تعالى به وأعانهم (١)، وكانوا أعز بها من الظلمة قبل هذه، وفي هذه الآية دليل على إبطال قول من زعم: أن العبد لا يستفيد بالدعاء معنى، لأن الله حكى عنهم أنهم دعوه، فأجابهم الله تعالى، وآتاهم ما سألوه، ولولا أنه أجابهم إلى دعائهم ما كان لذكر دعائهم معنى. والله أعلم (٢).\n\n<span data-type=\"title\" id=toc-936>٧٦ </span>- ﴿الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ﴾ أي: في طاعته ﴿وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ﴾ يعني: في طاعة الشيطان ﴿فَقَاتِلُوا﴾ أيها المؤمنون ﴿أَوْلِيَاءَ الشَّيْطَانِ﴾ أي: حزبه، وجنوده ﴿إِنَّ كَيْدَ الشَّيْطَانِ﴾ أي: مكره، وصنيعه، ومكر من اتبعه ﴿كَانَ ضَعِيفًا﴾ كما خذلهم يوم بدر.\n_________\n(١) هذا من تمام كلام الكلبي السابق ذكره، ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٥٠، وابن الجوزي في \"زاد المسير\" ٢/ ١٣٣، وابن حجر في \"الإصابة\" ٦/ ٣٧٣.\n(٢) بعدها في (م)، (ت) زيادة: بالصواب، وقد ذكر هذه المسألة ابن القيم في كتابه النافع \"الجواب الكافي لمن سأل عن الدواء الشافي\" (ص ٣٥ - ٣٦) ورد على القائلين بها من وجوه.","vol":"10","page":474},{"text":"<span data-type=\"title\" id=toc-937>٧٧ </span>- قوله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ﴾. قال الكلبي: نزلت في عبد الرحمن بن عوف الزهري، والمقداد ابن الأسود الكندي (١)، وقدامة بن مظعون الجمحي (٢)، وسعد بن أبي وقاص الزهري، ﵃؛ كانوا يلقون من المشركين أذى شديدًا، وهم بمكة قبل أن يهاجروا إلى المدينة، فيشكون إلى رسول الله - ﷺ -، ويقولون: يا رسول الله، ائذن لنا في قتال هؤلاء، فإنهم قد آذونا. فيقول لهم رسول الله - ﷺ -: \"كفوا أيديكم، فإني لم أؤمر بقتالهم\" فلما هاجروا إلى المدينة، وأمرهم الله تعالى بقتال المشركين، وأمرهم رسول الله - ﷺ - بالمسير إلى بدر، وعرفوا أنه القتال كره بعضهم، وشق عليهم، فأنزل الله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ﴾ بمكة عن القتال (٣).\n_________\n(١) الكِنْدي -بكسر الكاف، وسكون النون: نسبة إلى كندة، قبيلة يمنية مشهورة.\nانظر: \"الأنساب\" للسمعاني ٥/ ١٠٤.\n(٢) أبو عمرو، من السابقين البدريين، ومن هاجر إلى الحبشة. ولي إمرة البحرين لعمر ﵁، توفي سنة (٣٦ هـ)، وعمره (٦٨) سنة.\nانظر: \"الطبقات الكبرى\" لابن سعد ٣/ ٢٩١، \"سير أعلام النبلاء\" للذهبي ١/ ١٦١، \"الإصابة\" لابن حجر ٨/ ١٤٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ٥/ ١٦٩ من طريق ابن عباس ثم ذكره من طريق عكرمة، وقتادة، والسدي.\nوأخرجه عن ابن عباس: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٠٥، والحاكم في \"المستدرك\" ٢/ ٣٣٦، وقال: صحيح على شرط البخاري. ووافقه الذهبي، وفيه نظر؛ لأن في إسناده الحسين بن واقد، وهو من رجال مسلم. =","vol":"10","page":475},{"text":"﴿وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ﴾ أي: فرض ﴿عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ﴾ يعني: مشركي مكة ﴿كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً﴾ أي: أكبر خشية، ويقال: معناه: وأشد خشية، كقوله تعالى: ﴿مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ﴾ (١)، ﴿وَقَالُوا رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ﴾ أي: لم فرضت علينا الجهاد ﴿لَوْلَا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ﴾ يعني: الموت -أي: هلا تركتنا حتى أن نموت بآجالنا.\nواختلفوا في نزول قوله تعالى: ﴿إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ﴾:\nفقال بعضهم: نزلت في المنافقين؛ لأن قوله: ﴿لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ﴾ لا يليق بالمؤمنين وكذلك الخشية من غير الله.\nوقال بعضهم: بل نزلت في قوم من المؤمنين، لم يكونوا راسخين في العلم، وأهل الإيمان يتفاضلون في الإيمان، فمنهم الكامل الذي يخرجه إيمانه عن غلبة الطبع عليه، ومنهم من ينقص عن تلك الحالة، فتنفر نفسه عما يؤمر به فيما يلحقه فيه الشدة، والله أعلم.\nوقيل: نزلت في قوم كانوا مؤمنين، فلما فرض عليهم القتال والجهاد نافقوا من الجبن، وتخلفوا عن الجهاد (٢).\n_________\n= والبيهقي في \"السنن الكبرى\" ٩/ ١١، والنسائي في \"تفسيره\" ١/ ٣٩٣ (١٣٢)، وفي \"المجتبى\" كتاب الجهاد، باب وجوب الجهاد ٦/ ٢ - ٣، والواحدي في \"أسباب النزول\" (ص ١٧٠).\n(١) الصافات: ١٤٧.\n(٢) ذكر هذه الأقوال: ابن الجوزي في \"زاد المسير\" ٢/ ١٣٤، والبغوي ٢/ ٢٥١، وهناك قول رابع لمجاهد ﵀: أنها نزلت في اليهود، انظر: \"تفسير الطبري\" ٥/ ١٧١، وابن أبي حاتم ٣/ ١٠٠٣.","vol":"10","page":476},{"text":"ويدل عليه: أن الله لا يتعبد الكافر والمنافق بالشرائع، بل يتعبدهم -أولا- بالإيمان، ثم بالشرائع، فلما نافقوا نبه الله تعالى على أحوالهم، وقد قال الله تعالى مخبرًا عن المنافقين: ﴿إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا﴾، وقال: ﴿مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا﴾ (١) وقال: ﴿ذَلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا﴾ (٢).\n﴿قُلْ﴾: لهم، يا محمد ﴿مَتَاعُ الدُّنْيَا﴾ أي: منفعتها، والاستمتاع بها ﴿قَلِيلٌ وَالْآخِرَةُ﴾ يعني: وثواب الآخرة ﴿خَيْرٌ﴾: أفضل ﴿لِمَنِ اتَّقَى﴾: الشرك، ومعصية الله (٣) والرسول ﴿وَلَا تُظْلَمُونَ فَتِيلًا﴾.\nقال ابن عباس وعلي بن الحكم: الفتيل: الذي في شق بطن النواة.\n\n<span data-type=\"title\" id=toc-938>٧٨ </span>- ﴿أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ﴾: ينزل بكم الموت.\nنزلت في قول المنافقين، لما أصيب أهل أحد: ﴿لَوْ كَانُوا عِنْدَنَا مَا مَاتُوا وَمَا قُتِلُوا﴾ (٤) فرد الله عليهم وقال: ﴿أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ﴾.\nقال قتادة: معناه: في قصور محصنة (٥).\n_________\n(١) البقرة: ١٧.\n(٢) المنافقون: ٣.\n(٣) ساقطة من الأصل، (م).\n(٤) آل عمران: ١٥٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ٥/ ١٧٢، وزاد السيوطي في \"الدر المنثور\" ٢/ ٣٢٩ نسبته لعبد بن حميد، وابن المنذر.","vol":"10","page":477},{"text":"وقال عكرمة: مجصصة (١).\nوقال أبو عبيدة: مزينة (٢).\nوقال القتيبي: مطولة (٣).\nوقال الضحاك عن ابن عباس: البروج: الحصون، والآطام، والقلاع (٤).\nوفي هذه الآية رد على أهل القدر في الآجال، وذلك أن الله تعالى حكى عن الكفار أثهم قالوا: ﴿لَوْ كَانُوا عِنْدَنَا مَا مَاتُوا وَمَا قُتِلُوا﴾ (٥)، وقالوا: ﴿قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيدًا﴾ [٣٢١] ثم رد على الفريقين بقوله: ﴿أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ﴾ يعرفهم بذلك أن الآجال متى أنقضت فلابد من زوال الروح، ومفارقتها الأجسام، فإن كان ذلك بالقتل، وإلا فبالموت، خلافًا لما قالت المعتزلة، من أن هذا المقتول لو لم يقتله هذا القاتل\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٠٨ (٥٦٤٤)، وزاد السيوطي في \"الدر المنثور\" ٢/ ٣٢٩ نسبته لابن المنذر.\n(٢) \"مجاز القرآن\" ١/ ١٣٢.\n(٣) \"غريب القرآن\" (ص ١٢٧).\nوانظر: \"معاني القرآن\" للنحاس ٢/ ١٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٢٨٣.\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٠٨ عن الضحاك.\nوانظر: \"زاد المسير\" لابن الجوزي ٢/ ١٣٧، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٢٨٣.\n(٥) آل عمران: ١٥٦.","vol":"10","page":478},{"text":"لعاش (١)، فوافقوا بقولهم (٢) هذا الكفار والمنافقين، فرد الله عليهم جميعا.\nقوله: ﴿وَإِنْ تُصِبْهُمْ حَسَنَةٌ﴾ الآية.\nنزلت في المنافقين واليهود، وذلك أنهم قالوا -لما قدم رسول الله - ﷺ - المدينة: ما زلنا نعرف النقص في ثمارنا ومزارعنا منذ قدم علينا هذا الرجل، وأصحابه (٣)، فأنزل الله تعالى: ﴿وَإِنْ تُصِبْهُمْ﴾ يعني: اليهود والمنافقين ﴿حَسَنَةٌ﴾ أي: خصب، وريف، ورخص في السعر ﴿يَقُولُوا هَذِهِ مِنْ عِنْدِ اللَّهِ﴾ لنا ﴿وَإِنْ تُصِبْهُمْ سَيِّئَةٌ﴾ جدب، وغلاء الأسعار، وقحط المطر (٤) ﴿يَقُولُوا هَذِهِ مِنْ عِنْدِكَ﴾ أي: من شؤم محمد، وأصحابه.\n_________\n(١) انظر: \"مقالات الإسلاميين\" ٢/ ٩٢، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٢٨٣، وقال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ٨/ ٥٣١ في هذه المسألة: .. وقد ظن بعض القدرية أنه كان يعيش -يعني: المقتول لو لم يقتل- وظن بعض المنتسبين إلى السنة أنه كان يموت، والصواب أن هذا تقدير لأمر علم الله أنه يكون، فالله قدر موته بهذا السبب، فلا يموت إلا به .. والجزم بأحدهما خطأ.\n(٢) ساقطة من (ت).\n(٣) ذكر ذلك الزجاج في \"معاني القرآن\" ٢/ ٧٩، والواحدي في \"الوسيط\" ٢/ ٨٣، والبغوي في \"معالم التنزيل\" ٢/ ٢٥٢.\nوهذا قول ابن عباس في رواية أبي صالح، وقول السدي، وأبي العالية.\n(٤) انظر: \"جامع البيان\" للطبري ٥/ ١٧٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ١٠٠٨.\nوهو قول ابن عباس في رواية ابن أبي طلحة، وقول ابن زيد.","vol":"10","page":479},{"text":"وقال بعضهم: معناه ﴿وَإِنْ تُصِبْهُمْ حَسَنَةٌ﴾ يعني: الظفر والغنيمة ﴿يَقُولُوا هَذِهِ مِنْ عِنْدِ اللَّهِ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ﴾ يعني: القتل والهزيمة (١)، ﴿يَقُولُوا هَذِهِ مِنْ عِنْدِكَ﴾ أي: أنت الذي حملتنا عليه، يا محمد ﴿قُلْ﴾: لهم، يا محمد، ﴿كُلٌّ مِنْ عِنْدِ اللَّهِ﴾ أي: الحسنة والسيئة كلها من عند الله، ثم عيرهم بالجهل، فقال ﴿فَمَالِ هَؤُلَاءِ الْقَوْمِ﴾ يعني: المنافقين واليهود ﴿لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا﴾ أي: ليسوا يفقهون قولًا، إلا التكذيب بالنعم. قال الفراء: قوله: ﴿فَمَالِ هَؤُلَاءِ الْقَوْمِ﴾ كثرت في الكلام، حتى توهموا أن اللام متصلة بـ (ما)، وأنها حرف واحد، ففصلوا اللام مما خفضت في بعضه، ووصلوها في بعضه، والاتصال القراءة، ولا يجوز الوقف على اللام؛ لأنها لام خافضة (٢).\n\n<span data-type=\"title\" id=toc-939>٧٩ </span>- ﴿مَا أَصَابَكَ مِنْ حَسَنَةٍ﴾\nأي: من خير ونعمة ﴿وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ﴾ أي: بلية، وأمر تكرهه ﴿فَمِنْ نَفْسِكَ﴾ أي: بذنوبك، وأنا الذي قدرتها عليك، والخطاب للنبي - ﷺ - والمراد به غيره (٣)، ونظيره قوله تعالى: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾ (٤).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٥/ ١٧٤، \"زاد المسير\" لابن الجوزي ٢/ ١٣٨.\n(٢) \"معاني القرآن\" ١/ ٢٧٨.\n(٣) هذا معنى كلام الزجاج في \"معاني القرآن\" ٢/ ٨٤.\n(٤) الشورى: ٣٠.","vol":"10","page":480},{"text":"وروى حفص بن سليمان (١)، عن الهيثم (٢)، عن الحسن (٣) قال: لما نزلت ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾ قال رسول الله - ﷺ -: \"ما من خَدْش بعودٍ، ولا اختلاج عرق، ولا عشرة قدم، إلا بذنب، وما يعفو الله عنه أكثر\" (٤).\n_________\n(١) القارئ المعروف، متروك الحديث مع إمامته في القراءة.\n(٢) الهيثم بن حبيب الصيرفي الكوفي.\nروى عن: الحكم بن عتيبة، وعكرمة، وعنه: حفص وشعبة. أثنى عليه الإمام أحمد، ووثقه أبو حاتم، وأبو زرعة. وقال الحافظ صدوق.\nانظر: \"تهذيب الكمال\" للمزي ٣٠/ ٣٦٩، \"ميزان الاعتدال\" للذهبي ٤/ ٣٢٠، \"تقريب التهذيب\" لابن حجر (٧٣٦٠).\n(٣) البصري، ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(٤) الحكم على الإسناد:\nمرسل، وفيه حفص متروك الحديث.\nالتخريج:\nأخرجه هناد في \"الزهد\" ١/ ٢٤٩ (٤٣١) من طريق أبي معاوية عن إسماعيل بن مسلم عن الحسن مرفوعًا. وهذا مرسل.\nوأخرجه الطبري في \"جامع البيان\" ٥/ ١٧٥ من طريق سعيد عن قتادة قال: وذكر لنا أن نبي الله - ﷺ - كان يقول ... فذكره. وهذا مرسل -أيضًا.\nوأخرجه ابن أبي الدنيا في \"المرض والكفارات\" (ص ٩٣) (١٠٠) من طريق يزيد ابن عبد الله عن زياد بن الربيع عن أبي بن كعب، موقوفًا، ومن طريقه: البيهقي في \"شعب الإيمان\" ٧/ ١٥٣ (٩٨١٤).\nوللحديث شواهد أخرى يصح بها:\nمن حديث عائشة، بلفظ: \"ما من شيء يصيب المؤمن، حتى الشوكة تصيبه، إلا كتب الله له بها حسنة، وحط عنه بها خطيئة\".\nأخرجه مسلم، كتاب البر والصلة، باب ثواب المؤمن فيما يصيبه (٢٥٧٢). =","vol":"10","page":481},{"text":"وروى أبو رجاء الهروي (١)، عن سفيان بن سعيد (٢)، عمن سمع الضحاك بن مزاحم (٣) يقول: ما حفظ الرجل القرآن، ثم نسيه، إلا بذنب، ثم قرأ: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ (٣٠)﴾ قال: فنسيان القرآن أعظم المصائب (٤).\nوقال بعضهم: هذه الآية متصلة بما قبلها، وتقديره: فما لهؤلاء القوم لا يكادون يفقهون حديثًا، حتى يقولوا ما أصابك من حسنة\n_________\n= وشاهد من حديث أبي سعيد بلفظ: \"ما من شيء يصيب المؤمن من نصب، ولا حزن، ولا وصب حتى الهم يهمه إلا يكفر الله به عنه من سيئاته\". أخرجه أحمد في \"المسند\" ٣/ ١٨، ومسلم كتاب البر والصلة باب ثواب المؤمن فيما يصيبه .. (٢٥٧٣).\nفالحديث يرتقي؛ بهذه الشواهد الصحيحة، إلى رتبة الصحيح.\n(١) عبد الله بن واقد بن الحارث، الحنفي، الخراساني، ثقة.\nانظر: \"تهذيب الكمال\" للمزي ١٦/ ٢٥٤، \"ميزان الاعتدال\" للذهبي ٢/ ٥٢٠.\nوالهروي: نسبة إلى بلدة هراة: إحدى بلدان خراسان.\n\"الأنساب\" للسمعاني ٥/ ٦٣٧.\n(٢) الثوري، ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(٣) صدوق، كثير الإرسال.\n(٤) الحكم على الإسناد:\nإسناده ضعيف؛ للانقطاع بين سفيان والضحاك.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٢٢٠ (٣٠٤٩٦)، وابن المبارك في \"الزهد\" (ص ٢٨) (٨٥)، والبيهقي في \"شعب الإيمان\" ٢/ ٣٣٤ (١٩٦٥) كلهم من طريق المبارك عن عبد العزيز بن أبي رواد عن الضحاك به. وهذا إسناد حسن؛ لأن عبد العزيز صدوق، كما في \"تقريب التهذيب\" لابن حجر (٤٠٩٦)، وعبد العزيز لقي الضحاك.","vol":"10","page":482},{"text":"فمن الله وما أصابك من سيئة فمن نفسك (١).\nوتعلق أهل القدر بهذه الآية، قالوا: نفى الله تعالى السيئة عن نفسه، بقوله ﴿وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ﴾ ونسبها إلى العبد.\nفيقال لهم: إنما حكى الله لنبيه من قول المنافقين: أنهم قالوا إذا أصابتهم حسنة: هذه من عند الله، وإن تصبهم سيئة يقولوا: هذه من عندك، لم يرد به حسنات الكسب، ولا سيئاته، لأن الذي مسَّك فعلُ غيرك بك، لا فعلك، ولذلك نسبت إلى غيرك، كما قال: ﴿إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا﴾ (٢)، وقال: ﴿فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَذِهِ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَى وَمَنْ مَعَهُ﴾ (٣) وكل هذه السيئات من الأسباب، لا من الأكتساب، ألا ترى أنه نسبها إلى غيرك، ولم يذكر لك بذلك ثوابًا ولا عقابًا؛ فلما ذكر حسنات العمل والكسب وسيئاتهما نسبهما إليك، وذكر فيهما الثواب والعقاب، كقوله تعالى: ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى إِلَّا مِثْلَهَا﴾ (٤) فكان ما حكى الله تعالى عن المنافقين من قولهم في الحسنات والسيئات، لم تكن حسنات الكسب ولا سيئاته، ثم عطف عليه قوله: ﴿مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ﴾ فلم يكن بقوله: ﴿فَمِنْ نَفْسِكَ﴾ مثبتًا لما\n_________\n(١) هذا معنى كلام السمرقندي في \"بحر العلوم\" ١/ ٣٧٠.\n(٢) آل عمران: ١٢٠.\n(٣) الأعراف: ١٣١.\n(٤) الأنعام: ١٦٠.","vol":"10","page":483},{"text":"قد نفاه، ولا نافيًا لما قد أثبته، لأن ذلك لا يجوز على الحكيم -﷿-، ولكن بيَّن السبب الذي أستحق به هذه المصيبة، وكان ذلك من كسبه، ومنه قوله تعالى: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾ (١) فجعل هذه المصيبة جزاء للفعل، وإذا أوقع الجزاء لم يوقعه إلا على ما نسبه إلى العباد كقوله: ﴿جَزَاءً بِمَا كَانُوا يَعْمَلُونَ﴾، ﴿جَزَاءً بِمَا كَانُوا يَكْسِبُونَ﴾، وقوله: ﴿وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ﴾ ليس فيه دليل على أنه لا يريد السيئة، ولا فعلها، ولكن ما كان جزاء نسبه إلى العبد على طريق الجزاء.\n﴿وَأَرْسَلْنَاكَ﴾ يا محمد ﴿لِلنَّاسِ رَسُولًا وَكَفَى بِاللَّهِ شَهِيدًا﴾ على أنك رسول صاق، وقيل: معناه: وكفى بالله شهيدًا على أن الحسنة والسيئة كلها من الله.\n_________\n(١) الشورى: ٣٠.","vol":"10","page":484},{"text":"<span data-type=\"title\" id=toc-940>٨٠ </span>- قوله: ﴿مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ﴾\nوذلك؛ أن النبي - ﷺ - كان يقول: \"من أطاعني أطاع الله، ومن أحبني أحب الله\" (١)، فقال بعض المنافقين: ما يريد هذا الرجل إلا أن نتخذه ربا، كما أتخذت النصارى عيسى (٢)، فأنزل الله تعالى: ﴿مَنْ يُطِعِ الرَّسُولَ﴾ فيما أمر به فقد أطاع الله ﴿وَمَنْ تَوَلَّى﴾ عن طاعته ﴿فَمَا أَرْسَلْنَاكَ﴾: يا محمد ﴿عَلَيْهِمْ حَفِيظًا﴾ أي: حافظًا ورقيبًا، وقال القتيبي: محاسبًا (٣). فنسخ الله تعالى هذا بآية السيف، وأمره بقتال من خالف الله ورسوله.\n\n<span data-type=\"title\" id=toc-941>٨١ </span>- ﴿وَيَقُولُونَ طَاعَةٌ﴾\nيعني به: المنافقين، وذلك؛ أنهم كانوا يقولون لرسول الله - ﷺ -: إنا آمنا بك، فمرنا (٤)، فأمرك طاعة. وهم يكفرون به في السر، وقوله: ﴿طَاعَةٌ﴾ مرفوعة على معنى: منا طاعة، أو أمرك طاعة، وكذلك قوله تعالى: ﴿لَا تُقْسِمُوا طَاعَةٌ﴾ (٥) أي: فقولوا: سمع وطاعة،\n_________\n(١) لم أجده بهذا اللفظ، وكذا قال ابن حجر في \"تخريج الكشاف\" (ص ٤٦): لم أجده، وقد ذكر الحديث أبو الليث السمرقندي في \"بحر العلوم\" ١/ ٣٧٠ بدون عزو.\nوفي (ت): فقد أطاع .. فقد أحب، وقد سبقت الجملة الأولى.\n(٢) في (م)، (ت): المسيح ربا.\n(٣) \"تفسير غريب القرآن\" (ص ١٢٧).\n(٤) في (ت): بأمرك.\n(٥) النور: ٥٣.","vol":"10","page":485},{"text":"وكذلك قوله تعالى: ﴿فَأَوْلَى لَهُمْ (٢٠) طَاعَةٌ وَقَوْلٌ مَعْرُوفٌ﴾ (١) ليست مرتفعة بـ (لهم)، بل هي مرتفعة على الوجه الذي ذكرت (٢)، ﴿فَإِذَا بَرَزُوا مِنْ عِنْدِكَ﴾ أي: خرجوا ﴿بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرَ الَّذِي تَقُولُ﴾ (٣) أي: زوَّر، وموَّه، وقيل: هيَّأ.\nوقال قتادة والكلبي: ﴿بَيْتٍ﴾ أي: غير وبدَّل الذي عهد إليهم النبي - ﷺ - (٤)، ويكون: التبييت بمعنى: التبديل (٥)، (قال الشاعر) (٦):\nبيَّت قولي عبد المليك ... قاتله الله عبدا كفورا (٧)\nوقال أبو عبيدة، والقتيبي: ﴿بَيَّتَ طَائِفَةٌ مِنْهُمْ﴾ أي: قالوا وقدروا ليلًا غير ما أعطوك نهارا، وكل شيء قدِّر بليل من شرِّ فهو تبييت (٨).\nقال الشاعر عبيدة بن الهمام (٩):\n_________\n(١) محمد ٢٠ - ٢١.\n(٢) هذا كلام الفراء في \"معاني القرآن\" ١/ ٢٧٨.\n(٣) في (م) زيادة: قرأ أبو عمرو، وحمزة، بإدغام التاء في الطاء.\n(٤) أخرج قول قتادة: الطبري في \"جامع البيان\" ٥/ ١٧٨، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٣٣٢ لعبد بن حميد، وابن المنذر.\n(٥) انظر: \"معاني القرآن\" للنحاس ٢/ ١٣٨.\n(٦) ساقطة من (ت).\n(٧) لم أعرف قائله.\n(٨) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٣٢ - ١٣٣، \"تفسير غريب القرآن\" لابن قتيبة (ص ١٢٧)، وقد ذكر البيت الآتي.\n(٩) أخو بني العدوية، من بني مالك بن حنظلة، من بني تميم، عاش في عهد بني أمية. =","vol":"10","page":486},{"text":"أتوني، فلم أرض ما بيتوا ... وكانوا أتوني بشيء نُكُر\nلأُنكح أيِّمَهم منذرًا ... وهل يُنكحُ العبدَ حرٌّ لحرْ؟ !\nوقال النمر بن تولب:\nهبَّتْ؛ لتعذلني بليل، فاسمعي ... سفهًا تَبَيُّتُكِ الملامة، فاهجعي (١)\nوقال أبو الحسن الأخفش -سعيدُ بن مسعدة: تقول العرب للشيء إذا قدر: قد بيت. يشبهونه بتقدير بيوت الشعر.\n﴿وَاللَّهُ يَكْتُبُ﴾ أي: يثبت ويحفظ - ﴿مَا يُبَيِّتُونَ﴾ أي: ما يغيرون، ويزورون، ويقدرون.\nوقال الضحاك عن ابن عباس: يعني: ما يسرون من النفاق (٢).\n﴿فَأَعْرِضْ عَنْهُمْ﴾ يا محمد، ولا تعاقبهم ﴿وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ\n_________\n= انظر: \"جمهرة أنساب العرب\" لابن حزم (ص ٢١٧)، \"الأغاني\" لأبي الفرج الأصفهاني ١١/ ٥٨.\nوالبيتان في: \"الحيوان\" للجاحظ ٤/ ٣٧٦، \"مجاز القرآن\" لأبي عبيدة ١/ ١٣٣، \"لسان العرب\" لابن منظور (نكر).\n(١) البيت ذُكر في \"مجاز القرآن\" لأبي عبيدة ١/ ١٣٣، \"خزانة الأدب\" للبغدادي ١/ ١٥٣. وله رواية أخرى:\nهبت لتعذلني من الليل اسمعي\n(٢) أخرج الطبري في \"جامع البيان\" ٥/ ١٧٩ عن الضحاك قوله: هم أهل النفاق.\nوكذا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠١٢.","vol":"10","page":487},{"text":"وَكِيلًا﴾ أي: كفيلًا وثقة وناصرًا بالانتقام لك منهم، فنسخ الله قوله: ﴿فَأَعْرِضْ عَنْهُمْ﴾ بقوله: ﴿يَاأَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ﴾ بالسيف ﴿وَالْمُنَافِقِينَ﴾ (١) بالكلام الغليظ (٢).\nفإن قيل: ما وجه الحكمة في أبتدائه بذكر جملتهم، ثم قال: ﴿بَيَّتَ طَائِفَةٌ مِنْهُمْ﴾ فصرف الخطاب من جملتهم إلى بعضهم؟\nيقال: قد قيل: إنه إنما عبر عن حال من علم أنه يبقى على كفره، فأما من علم أنه رجع عن ذلك؛ فإنه صفح عن ذكرهم.\nوقد قيل: إنه عبر عن حال من أسهر ليله، ودبر أمره، فأما من سمع وسكت فإنه لم يذكرهم.\nوفي قوله تعالى: ﴿مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ﴾ دليل على إبطال قول من زعم أن السنة تعرض على الكتاب، ثم يعمل بها، وذلك أن كل ما نص الله -﷿- عليه فإنما صار فرضا بالكتاب، فإذا عدم النص من الكتاب ووردت السنة وجب أتباعها، ومن خالفها فقد خالف رسول الله - ﷺ -، ومن خالف رسول الله - ﷺ - فقد خالف الله -﷿-؛ لأن في طاعة الرسول طاعة الله تعالى، فمن زعم أنه لا يقبل الخبر إلا بعد أن يعرض على كتاب الله فقد أبطل كل حكم ورد عنه، مما لم ينص عليه الكتاب.\n_________\n(١) التوبة: ٧٣.\n(٢) ذكر أمر النسخ السمرقندي في \"بحر العلوم\" ١/ ٣٧٠، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٩٠.","vol":"10","page":488},{"text":"وأما قوله تعالى: ﴿وَيَقُولُونَ طَاعَةٌ﴾ ففيه دليل على أن من لم يعتقد الطاعة فليس بمطيع على الحقيقة، وذلك أن الله لم يحقق طاعتهم فيما أظهروه، فقال: ﴿وَيَقُولُونَ طَاعَةٌ﴾ فلو كان للطاعة حقيقة (بلا اعتقاد) (١) لحكم لهم بها، فثبت أنه لا يكون المطيع مطيعًا إلا باعتقاد الطاعة، مع وجودها.\n\n<span data-type=\"title\" id=toc-942>٨٢ </span>- قوله -﷿-: ﴿أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ﴾\nيعني: أفلا يتفكرون في القرآن، فيرون بعضه يشبه بعضًا (ويصدق بعضه بعضا) (٢) فإن أحدًا من الخلائق لم يكن يقدر عليه، فيعلمون بذلك أنه من عند الله، إذ ﴿وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا﴾ يعني: تفاوتًا (٣)، وتناقضًا كثيرًا، هذا قول ابن عباس (٤).\nوقال بعضهم: معناه: ﴿وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ﴾ أي: في الإخبار عما غاب عنه بما كان، وبما يكون ﴿اخْتِلَافًا كَثِيرًا﴾ يعني: تفاوتًا بينًا؛ إذ الغيب لا يعلمه إلا الله -﷿-، فيعلم من ذلك أنه كلام الله -﷿-، وأن محمدًا نبيه رسول صادق، وفي هذه الآية دليل على أن القرآن غير مخلوق، إذ هو معرى عن الاختلاف من كل الجهات، فلو كان مخلوقًا، لكان لا يخلو من اختلاف وتفاوت.\n_________\n(١) من (ت)، وفي باقي النسخ: إلا بالاعتقاد، ولعل المثبت أصوب.\n(٢) ساقطة من (م)، (ت).\n(٣) في (ت): بينا.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٢/ ١٤٤، \"معالم التنزيل\" للبغوي ٢/ ٢٥٤.","vol":"10","page":489},{"text":"<span data-type=\"title\" id=toc-943>٨٣ </span>- ﴿وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ﴾\nوذلك؛ أن رسول الله - ﷺ - كان يبعث السرايا، (فإذا غلبوا، أو غلبوا بادر المنافقون بالاستخبار عن حال السرايا، فيفشونه، ويحدثون به) (١) قبل أن يحدث به رسول الله - ﷺ -، فأنزل الله تعالى: ﴿وَإِذَا جَاءَهُمْ﴾ يعني المنافقين، ﴿أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ﴾ أي: الغنيمة والفتح ﴿أَوِ الْخَوْفِ﴾ أي: الهزيمة والقتل، ﴿أَذَاعُوا بِهِ﴾ أي: أشاعوه، وأفشوه.\n﴿وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ﴾ أي: ولو لم يحدثوا به، ولم يفشوه، حتى يكون النبي - ﷺ - هو الذي يحدث به ويفشيه، وأولوا الأمر منهم ذوو الرأي من الصحابة مثل: أبي بكر، وعمر، وعثمان، وعلى، ﵃ (٢) ﴿لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ﴾ قال الكلبي (٣)، عن أبي صالح (٤)، عن ابن عباس، وعلي بن الحكم عن الضحاك: ﴿يَسْتَنْبِطُونَهُ﴾ أي: يتبعونه (٥).\nوقال عكرمة: يحرصون عليه، ويسألون عنه (٦).\nوقال أبو عبيدة، والقتيبي: يستخرجونه، يقال: أستنبطت الماء،\n_________\n(١) في (ت): فإذا سمعوا بذلك أفشوه وتحدثوا به.\n(٢) هذا قول الكلبي، كما نقله عنه السمرقندي في \"بحر العلوم\" ١/ ٣٧١.\n(٣) متهم بالكذب، ورمي بالرفض.\n(٤) ضعيف، يرسل.\n(٥) كذا في النسخ، وعند الطبري في \"جامع البيان\" ٥/ ١٨٢ عن الضحاك: يتتبعونه.\n(٦) لم أجده.","vol":"10","page":490},{"text":"إذا أخرجته (١).\nوقال جويبر (٢)، عن الضحاك (٣)، عن ابن عباس في قوله تعالى: ﴿وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ﴾ يعني المنافقين، كانوا إذا أمروا بالقتال لم يطيعوا الله فيما أمرهم به، وإن نهاهم عن محارمه لم ينتهوا، وإن أفضى الرسول إليهم سرًّا أذاعوا عند العدو، لكيلا يلتئم (٤)، فأنزل الله تعالى ردًّا عليهم ﴿وَلَوْ رَدُّوهُ﴾ يعني: أمورهم في الحلال والحرام إلى الرسول في التصديق به، والقبول منه، ﴿وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ﴾ يعني: حملة الفقه والحكمة ﴿لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ﴾ يعني: الذين يفحصون عن العلم (٥).\nثم قال: ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ﴾ ومعناه: لاتبعتم الشيطان كلكم.\nقال الضحاك: هم أصحاب النبي - ﷺ -؛ حدثوا أنفسهم بأمر من أمور الشيطان (٦).\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ١٣٤، \"تفسير غريب القرآن\" لابن قتيبة (ص ١٢٨).\nوانظر: \"لسان العرب\" لابن منظور (نبط). وللزجاج كلام حسن في \"معاني القرآن\" ٢/ ٨٣.\n(٢) الأزدي، ضعيف جدًّا.\n(٣) صدوق، كثير الإرسال.\n(٤) في (ت): يكتم.\n(٥) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\n(٦) هذا معنى قول قتادة، كما في \"جامع البيان\" للطبري ٥/ ١٨٢.","vol":"10","page":491},{"text":"وقال ابن عباس: ﴿فَضْلُ اللَّهِ﴾ الإسلام ﴿وَرَحْمَتُهُ﴾: القرآن ﴿لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا﴾ يعني بالقليل: الذين امتحن الله قلوبهم للتقوى (١).\nوعلى هذا القول يكون قوله: ﴿إِلَّا قَلِيلًا﴾ مستثنى من قوله ﴿لَاتَّبَعْتُمُ الشَّيْطَانَ﴾.\nوقال بعضهم: في الآية تقديم وتأخير، معناه: لعلمه الذين يستنبطونه إلا قليلا (٢).\nوقال بعضهم: معناه: أذاعوا به، إلا قليلًا لم يذع، ولم يفش، وهكذا قال الكلبي، واختار الفراء أيضًا هذا القول، قال: لأن علم السرايا إذا ظهر علمه المستنبط وغيره، والإذاعة قد تكون في بعض دون بعض، فلذلك أستحسنت الاستثناء من الإذاعة (٣).\nوفي هذه الآية دليل على وجوب القول بالاجتهاد، عند عدم النص، قال الله تعالى: ﴿وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ﴾ فالعلم محيط أن الاستنباط ليس بتلاوة\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠١٧.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٢/ ١٤٨، \"الدر المنثور\" للسيوطي ٢/ ٣٣٤.\nوهو قول ابن زيد أخرجه الطبري في \"جامع البيان\" ٥/ ١٨٤، وهو اختيار الزجاج في \"معاني القرآن\" ٢/ ٨٤.\n(٣) \"معاني القرآن\" ١/ ٢٧٩ - ٢٨٠، وهو اختيار الطبري أيضًا في \"جامع البيان\" ٥/ ١٨٤.","vol":"10","page":492},{"text":"وإذا كان إدراكه بالاستنباط، فقد دل بذلك على أن من العلم ما يدرك بالتلاوة والرواية، وهو النص، ومنه ما يدرك بغيرهما، وهو المعنى، وحقيقة الأعتبار والاستنباط والقياس: الحكم بالمعاني المودعة في النصوص غير الحكم بالنصوص.\n\n<span data-type=\"title\" id=toc-944>٨٤ </span>- ﴿فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ﴾\nوذلك أن رسول الله - ﷺ - لما التقى هو وأبو سفيان بن حرب يوم أحد، وكان من أمرهم ما كان، ورجع أبو سفيان إلى مكة، وواعد رسول الله - ﷺ - موسم بدر الصغرى (١)، في ذي القعدة، فلما بلغ الميعاد، قال للناس: أخرجوا إلى العدو، وكرهوا ذلك كراهة شديدة، أو بعضهم، فأنزل الله تعالى: ﴿فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ﴾ أي: لا تدع جهاد العدو والانتصار للمستضعفين من المؤمنين، ولو وحدك.\nوقيل: معناه لا تلزم فعل غيرك، ولا تؤخذ به، ولم يرد بالتكليف\n_________\n(١) وتسمى بدر الآخرة، وبدر الموعد، وكانت في شعبان من السنة الرابعة. هذا هو المشهور كما ذكره ابن إسحاق.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ٢٢١، \"عيون الأثر\" لابن سيد الناس ٢/ ٥٤.\nوما ذكره المصنف هنا أنها في ذي القعدة لعله وهم.\nوانظر: \"الرحيق المختوم\" للمباركفوري (ص ٣٥٢)، وقد ذكر ابن الجوزي في \"زاد المسير\" ٢/ ١٤٨ سبب النزول هذا، وكذا القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٩٣.","vol":"10","page":493},{"text":"الأمر لأنه يقتضي على هذا القول أن لا يكون غيره مأمورًا بالقتال، والفاء في قوله ﴿فَقَاتِلْ﴾ جواب عن قوله ﴿وَمَنْ يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا﴾ (١).\n﴿وَحَرِّضِ الْمُؤْمِنِينَ﴾ أي: حضهم على الجهاد، ورغبهم في الثواب، وعرفهم فضل الشهادة، فلما نزلت هذه الآية حرضهم رسول الله - ﷺ - على الجهاد، ورغبهم فيه، فتثاقلوا عنه ولم يخرجوا معه إلى القتال، فخرج رسول الله - ﷺ - في سبعين راكبًا (٢) حتى أتوا بدرًا، وكفاهم الله بأس العدو، ولم يوافهم (٣) أبو سفيان، ولم يكن قتال يومئذ، فانصرف رسول الله - ﷺ - وأصحابه، وذلك قوله تعالى: ﴿عَسَى اللَّهُ﴾ أي: لعل الله ﴿أَنْ يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا﴾ أي: قتال المشركين وصولتهم، وعسى من الله واجب حيث كان، وقد جاء عسى في كلام العرب بمعنى: اليقين.\nقال ابن مقبل:\nظني بهم كعسى، وهم بَتَنُوفَةٍ ... يتنازعون جوائزَ الأمثالِ (٤)\n_________\n(١) \"معاني القرآن\" للزجاج ٢/ ٨٤، واستظهر السمين الحلبي في \"الدر المصون\" ٤/ ٥٤: أن الفاء عاطفة هذه الجملة على قوله: ﴿فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ وَمَنْ يُقَاتِلْ﴾.\n(٢) المشهور: أنهم خرجوا في ألف وخمسمائة رجل.\n(٣) في (ت): يوافقهم.\n(٤) البيت ذكره لابن منظور في \"لسان العرب\" (عسى) من إنشاد أبي عبيدة عنه.","vol":"10","page":494},{"text":"﴿وَاللَّهُ أَشَدُّ بَأْسًا﴾ أى: أشد صولةً، وأعظم سلطانًا، وأقدر على ما يريد ﴿وَأَشَدُّ تَنْكِيلًا﴾ أي: عقوبة.\nفإن قيل: إذا كان من قولكم أن عسى من الله واجب، وقد قال ﴿عَسَى اللَّهُ أَنْ يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا﴾ ونحن نراهم في بأس وشدة، فأين ذلك الوعد؟\nيقال لهم: قد قيل: إن المراد منه الفكرة، الذين كف بأسهم ببدر الصغرى، وبالحديبية (١)، لقوله: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ﴾ الآية (٢) وإن كان ظاهر العموم فالمراد منها الخصوص.\nوقيل: أراد به المدة التي أمر الله فيها بالقتال ليزول الكفر بقولة: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ﴾ (٣) فعند ذلك يكف الله بأس الذين كفروا وهو الوقت الذي ينزل فيه عيسى -﵇-، فيكون حكمًا مقسطًا، ويظهر الإسلام على الدين كله.\n_________\nوانظر: \"شرح المفصل\" لابن يعيش ٧/ ١٢٠، \"خزانة الأدب\" للبغدادي ٤/ ٧٦ والبيت في \"ديوانه\" (ص ٢٦١).\n(١) موضع قريب من مكة على طريق المدينة، بعضه في الحل، وبعضه في الحرم، وسميت بالحديبية؛ بشجرة كانت هناك، أو ببئر عند المسجد الذي بايع النبي - ﷺ - الصحابة عنده.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٢٩، وهذه المنطقة تسمى اليوم بالشميسي وتبعد عن مكة حوالي ٢٢ كيلا، انظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٩٤).\n(٢) الفتح: ٢٤.\n(٣) الأنفال: ٣٩.","vol":"10","page":495},{"text":"وقيل: إن ذلك في القوم الذين قذف الله في قلوبهم الرعب، فخرجوا من ديارهم وأموالهم بغير قتال من المؤمنين لهم، فهذا بأس قد كفه الله عن المؤمنين.\nوقد قيل: إنه أراد به اليهود والنصارى الذين دخلوا في الجزية، وتركوا المحاربة، فكف (١) بأسهم عن المؤمنين، إذ صاروا بأداء الجزية صاغرين.\n\n<span data-type=\"title\" id=toc-945>٨٥ </span>- قوله تعالى: ﴿مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً﴾\nفيحسن القول في الناس، ويسعى في إصلاح ذات البين ﴿يَكُنْ لَهُ نَصِيبٌ﴾ أي: حظ ﴿مِنْهَا وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً﴾ فيسيء القول في الناس، ويمشي بينهم بالنميمة والغيبة، ﴿يَكُنْ لَهُ كِفْلٌ مِنْهَا﴾ قال ابن عباس، وقتادة: الكفل: الإثم والوزر (٢).\nوقال الفراء وأبو عبيدة: الكفل: الحظ والنصيب (٣).\nوقال مجاهد: شفاعة حسنة، وشفاعة سيئة، هي: شفاعة الناس\n_________\n(١) في (ت): فقد كف الله، وقد نقل القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٩٤ الاعتراض، والأوجه التي ذكرها المصنف. والذي يظهر أن الله تعالى وعد بالنصر على الكافرين، بشرائط، فإذا تحققت في المؤمنين جاءهم النصر من الله تعالى، فكف بأس الكافرين مقيد بأسباب النصر التي منها الإيمان والتوكل وأخذ العدة، وغير ذلك، والله أعلم.\n(٢) أخرج قول قتادة: الطبري في \"جامع البيان\" ٥/ ١٨٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠١٩.\n(٣) \"معاني القرآن\" للفراء ١/ ٢٨٠، \"مجاز القرآن\" لأبي عبيدة ١/ ١٣٥، ومعنى هذا القول: الحظ والنصيب من الإثم والوزر.","vol":"10","page":496},{"text":"بعضهم لبعض (١).\n﴿وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ مُقِيتًا﴾: قال الكلبي (٢)، عن أبي صالح (٣) عن ابن عباس: ﴿مُقِيتًا﴾ أي: مقتدرا، مجازيا بالحسنة والسيئة (٤).\nيقال: أقات على الشيء -أي: اقتدر عليه (٥).\nقال الشاعر:\nوذي ضِغْن كففْت النفسَ عنه ... وكنتُ على مساءته مُقيتا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ١٠١٣، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٣٣٥ لعبد بن حميد، وابن المنذر.\n(٢) متهم بالكذب، ورمي بالرفض.\n(٣) ضعيف، يرسل.\n(٤) الحكم على الإسناد:\nالكلبي متهم بالكذب.\nالتخريج:\nأخرج قول ابن عباس: الطبراني في \"المعجم الكبير\" ١٠/ ٢٥٣، ضمن مسائل نافع الأزرق لابن عباس.\nوطريق الكلبي لا يعتمد عليها، كما هو معلوم.\n(٥) انظر: \"لسان العرب\" لابن منظور (قوت)، والبيت الآتي ينسب للزبير بن عبد المطلب، كما في المصدر السابق وفي \"مسائل نافع لابن عباس\" -كما عند الطبراني- نسب البيت إلى النابغة، مرفوع القافية: مقيت، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٣٣٦ إلى أحيحة بن الجلاح الأنصاري، وفي \"طبقات فحول الشعراء\" لابن سلام (ص ٢٤٣) أنه لأبي قيس بن رفاعة.","vol":"10","page":497},{"text":"وقال مجاهد: شاهدًا (١).\nوقال قتادة: حفيظًا (٢).\nوالمقيت: الشاهد للشيء، الحافظ له.\nقال الشاعر (٣):\nليت شعري وأَشْعُرَنَّ إذا ما ... قرَّبوها مطوية ودُعِيتُ\nألِيَ الفضلُ أم علَيَّ إذا حُو ... سبت؟ ! إني على الحساب مقيتُ\nوقال الفراء: المقيت: المقدر، الذي يعطي كل رجل قوته (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٢٠.\n(٢) نسبه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠١٩ له.\nوقد ورد عن ابن عباس، أخرجه الطبري في \"جامع البيان\" ٥/ ١٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠١٩.\n(٣) البيتان للسموأل بن عادي اليهودي، وهما في \"ديوانه\" (ص ١٣، ١٤)، وفي \"الأصمعيات\" للأصمعي (ص ٨٥)، وذكره أبو عبيدة في \"مجاز القرآن\" ١/ ١٣٥.\nوقوله: وأشعرن، استفهام، معناه: وهل أشعرن.\nوقوله: مطوية، في رواية أخرى: منشورة.\nوالمصنف ذكر هذين البيتين؛ ليستشهد بقوله مقيت، على معنى: الشاهد للشيء، والحافظ له، وقد رجح الطبري في \"جامع البيان\" ٨/ ٥٨٥ أن معنى مقيت في البيت: فإني على الحساب موقوف، وقد جود ذلك الأستاذ محمود شاكر ﵀ في تعليقه على \"جامع البيان\" للطبري.\n(٤) \"معاني القرآن\" ١/ ٢٨٠.","vol":"10","page":498},{"text":"وجاء في الحديث: \"كفى بالمرء إثما أن يضيع من يقوت\" (١)، ويقيت، ثم نزل بقوم بخلوا برد السلام.\n_________\n(١) أخرجه معمر كما في \"المصنف\" لعبد الرزاق ١١/ ٣٨٤، وأحمد في \"المسند\" ٢/ ١٦٠ (٦٤٩٥)، والنسائي في \"السنن الكبرى\" ٥/ ٣٧٤ (٩١٧٧)، وأبو داود، كتاب الزكاة، باب في صلة الرحم (١٦٩٢)، وأبو نعيم في \"حلية الأولياء\" ٧/ ١٣٥، والحاكم في \"المستدرك\" ١/ ٥٧٥، والشهاب في \"مسنده\" ٢/ ٣٠٣ (١٤١١)، والطيالسي في \"مسنده\" ٢/ ٣٠١ (٢٢٨١)، والطبراني في \"المعجم الأوسط\" ٤/ ٣٣٣ (٤٣٥٤)، والبيهقي في \"السنن الكبرى\" ٧/ ٤٦٧، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٥١ (١٢٤٠) والبيهقي في \"شعب الإيمان\" ٦/ ٤١٢ (٨٧٠٩)، كلهم من طرق عن أبي إسحاق عن وهب بن جابر عن عبد الله ابن عمرو مرفوعًا، بمثله.\nوأبو إسحاق: هو الهمداني، ثقة، ووهب بن جابر: هو الخيواني، مقبول، كما في \"تقريب التهذيب\" لابن حجر (ص ١٠٤٣)، وهذا يعني: عند المتابعة، وإلا، فهو ضعيف.\nوللحديث شاهد بهذا اللفظ عند الطبراني في \"المعجم الكبير\" ٢/ ٣٨٢ (١٣٤١٤) من طريق إسماعيل بن عياش عن موسى بن عقبة عن نافع عن ابن عمر به، ورجاله كلهم ثقات، إلا ما كان من إسماعيل، فإن روايته عن غير الشاميين فيها مقال، لكنها تصلح في المتابعات، والشواهد، وهذا منها.\nوأخرجه الطبراني في \"مسند الشاميين\" ١/ ١٥٥ (٢٥١) من طريق عثمان بن عبد الرحمن الطرائفي، ثنا ابن ثوبان عمن سمع نافعًا يحدث عن ابن عمر: فذكره.\nوفي إسناده انقطاع، لكنه صالح للاعتبار، فالحديث بهذا اللفظ يرتقي إلى درجة الحسن، إن شاء الله.\nوقد أخرج مسلم، كتاب الزكاة، باب فضل النفقة على العيال والمملوك وإثم من ضيعهم أو حبس نفقتهم عنهم (٩٦٦)، وأحمد في \"المسند\" ٢/ ١٦٠ (٦٤٩٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٥٢ (٤٢٤١)، عن عبد الله بن عمرو بلفظ: \"كفى بالمرء إثما أن يحبس عمن يملك قوته\".\nوقوله: (ويقيت ثم نزل بقوم بخلوا برد السلام)، لم أفهم المراد منها.","vol":"10","page":499},{"text":"<span data-type=\"title\" id=toc-946>٨٦ </span>- ﴿وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا﴾\nعلى المسلمين، أي: زيدوا عليها، يقول القائل: السلام عليكم، فيقول: وعليكم السلام ورحمة الله، ونحوها، وفي الخبر: من قال لأخيه المسلم: سلام عليكم، كتب له بها عشر حسنات، فإن قال: السلام عليكم ورحمة الله، كتب له عشرون حسنة، فإن قال: السلام عليكم ورحمة الله وبركاته، كتب له ثلاثون حسنة (١)، وكذلك لمن رد من (٢) الأجر.\n_________\n(١) أخرجه أحمد في \"المسند\" ٤/ ٤٣٩ (١٩٩٤٨)، والنسائي في \"السنن الكبرى\" ٦/ ٩١ (١٥١٦٩)، وأبو داود في كتاب الأدب، باب الاستئذان في العورات الثلاث (٥١٩٥)، والترمذي كتاب الاستئذان والأدب، باب ما جاء في إفشاء السلام (٢٦٨٩)، والدارمي في \"السنن\" ٣/ ٣٢٦ (٢٦٨٢)، والطبراني في \"المعجم الكبير\" ١٨/ ١٣٤ (٢٨٠) من طرق عن أبي رجاء عن عمران بن حصين، بمثل لفظ عبد الرزاق، الآتي، وإسناده صحيح.\nوأخرجه الضياء في \"الأحاديث المختارة\" ٥/ ٢٦٦ (١٨٩٦) من طريق خلف بن خليفة عن حفص عن أنس .. به، وقال الضياء: إسناده حسن.\nوأخرجه عبد الرزاق في \"المصنف\" ٢/ ٣٨٩ (١٩٤٥٢) عن معمر عن أبي هارون العبدي عن ابن عمر أن رجلًا دخل على النبي -ﷺ- فقال: السلام عليكم، فقال النبي -ﷺ-: \"عشرة\"، ثم جاء رجل فقال: السلام عليكم ورحمه الله، فقال: \"عشرون\"، ثم جاء رجل فقال: السلام عليكم ورحمة الله وبركاته، فقال: \"ثلاثون\".\nوأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٢٤٦ (٤٩٣)، والنسائي في \"عمل اليوم والليلة\" (٣٦٨) من طريق يعقوب بن زيد التيمي عن سعيد المقبري عن أبي هريرة، بمثل لفظ عبد الرزاق.\n(٢) في (ت): السلام.","vol":"10","page":500},{"text":"قال ابن عباس: ومن سلم عشر مرات له من الأجر عتق رقبة، وكذلك لمن رد السلام عشر مرات (١).\n﴿أَوْ رُدُّوهَا﴾ بمثلها على أهل الكتاب وأهل الشرك، فإن كان من أهل دينه فليرد عليه بأحسن منها، وإن كان من غير أهل دينه فليقل: وعليكم. لا يزيد على ذلك (٢)، قال رسول الله -ﷺ-: \"إذا سلم عليكم أهل الكتاب فقولوا: وعليكم\" (٣).\n﴿إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ﴾ من رد السلام بمثله، أو بأحسن منه، ﴿حَسِيبًا﴾ أي: محاسبًا، ومجازيًا، وقال مجاهد: حفيظًا (٤)، وقال أبو عبيدة: كافيًا مقتدرًا، يقال: حسبي هذا، أي: كفاني (٥).\nواعلم أن كل موضع وجد ذكره كان موصولًا بالله فإن ذلك يصلح للماضي والحين والمستقبل، وإذا كان بغير الله فإنه يكون على خلاف هذا المعنى.\n* * *\n_________\n(١) لم أجده.\n(٢) انظر: ما قاله رشيد رضا ﵀ في \"تفسيره\" ٥/ ٣١٥ - ٣١٦.\n(٣) أخرجه البخاري في كتاب. الاستئذان، باب كيف الرد على أهل الذمة بالسلام (٦٢٥٨)، ومسلم كتاب السلام، باب النهي عن ابتداء أهل الكتاب بالسلام، وكيف يرد عليهم (٢١٦٣)، وأحمد في \"المسند\" ٣/ ٩٩ (١١٩٤٤) وغيرهم، من طرق عن أنس ﵁. وفي الباب عن عائشة، وابن عمر، وأبي بصرة الغفاري، وأبي عبد الرحمن الجهني.\n(٤) أخرجه الطبري في \"جامع البيان\" ٥/ ١٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٢١.\n(٥) \"مجاز القرآن\" ١/ ١٣٥.","vol":"10","page":501},{"text":"ثم نزل في الذين أنكروا البعث:\n\n<span data-type=\"title\" id=toc-947>٨٧ </span>- ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ﴾\nلا شك فيه، واللام في قوله ﴿لَيَجْمَعَنَّكُمْ﴾ لام القسم، ومعناه: والله الذي لا إله إلا هو ليجمعنكم في الموت، وفي القبور إلى يوم القيامة، وسميت القيامة قيامة؛ لأن الناس يقومون من قبورهم، قال الله تعالى: ﴿يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا﴾ (١).\nوقيل: سميت بذلك لقيامهم إلى الحساب، قال تعالى: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ (٢).\n﴿وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا﴾ أي: قولًا ووعدًا.\n\n<span data-type=\"title\" id=toc-948>٨٨ </span>- قوله -تعالى-: ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ﴾\nنزلت هذه الآية في ناس من قريش قدموا على رسول الله -ﷺ- المدينة فأسلموا، وأقاموا بها، ثم ندموا على ذلك فأرادوا الرجعة، فقال بعضهم لبعض: كيف نخرج؟ قالوا: نخرج كهيئة البداء (٣)، فإن فطن بنا قلنا: خرجنا نتنزه (٤)، وإن غفل عنا مضينا، فخرجوا\n_________\n(١) المعارج: ٤٣.\n(٢) المطففين: ٦.\n(٣) البَدَاء: بفتح الباء والدال: المبارزة، أي كهيئة المبارزين، انظر: \"القاموس\" (ص ٣٤٠) (بدد).\n(٤) أي: نخرج إلى مكان بعيد عن القرى، وفساد هوائها، وعمق مياهها، والتنزه: التباعد.\nانظر: \"القاموس المحيط\" لابن فارس (ص ١٦١٩) (نزه).","vol":"10","page":502},{"text":"كهيئة المتنزهين (١)، حتى تباعدوا من المدينة، ثم كتبوا كتابًا إلى رسول الله -ﷺ- إنا على (٢) الذي فارقناك عليه من الإيمان، والتصديق بالله ورسوله، ولكنا اجتوينا (٣) المدينة، واشتقنا إلى أرضنا، ثم إنهم خرجوا في تجارة لهم نحو الشام، فبلغ ذلك المسلمين، فقال بعضهم: ما يمنعنا أن نخرج إلى هؤلاء الذين رغبوا عن ديننا، وتركوا هجرتنا، وظاهروا عدونا، فنقتلهم، ونأخذ ما معهم، وقالت طائفة منهم: كيف تقتلون قومًا على دينكم، أن لم يذروا ديارهم؟ وكان هذا بعين رسول الله -ﷺ-، وهو ساكت، لا ينهى واحدًا من الفريقين، حتى نزلت هذه الآية، والآيات (٤) التي بعدها، فبين لرسول الله -ﷺ- شأنهم.\nوقال زيد بن ثابت: نزلت في ناس رجعوا يوم أحد عن النبي -ﷺ-، فكان أصحاب رسول الله -ﷺ- فيهم فرقتين، فرقة تقول: نقتلهم، وفرقة تقول: لا نقتلهم، فنزلت فيهم هذه الآية، فقال رسول الله -ﷺ-:\n_________\n(١) في الأصل: المشركين والمثبت من (م)، (ت) وهو أصح.\n(٢) بعدها في (ت): الدين.\n(٣) أي: أصابهم الجوى، واستوخمها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣١٨ (جوى).\n(٤) ساقطة من (م)، (ت).\nوالأثر أخرجه الطبري في \"جامع البيان\" ٥/ ١٩٣ من طريق العوفي عن ابن عباس، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٢٣، مع اختلاف في بعض الألفاظ، وإسناده لا يصح، فيه العوفي ضعيف.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ٥/ ١٩٤ من طريق السدي، بلفظ أقرب.","vol":"10","page":503},{"text":"\"إنها طيبة، هانها تنفي الخبث، كما تنفي النار خبث الفضة\" (١)، يعني: المدينة.\nوقال قتادة: ذكر لنا أنهما كانا رجلين من قريش بمكة، تكلما بالإِسلام ولم يهاجرا إلى النبي -ﷺ-، فلقيهما ناس من أصحاب النبي -ﷺ- مقبلين إلى مكة، فقال بعضهم: إن دماءهما، وأموالهما حلال. وقال بعضهم: لا يحل ذلك. وتشاجروا؛ فأنزل الله تعالى ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ﴾ الآية (٢).\nوقال عكرمة: هم ناس ممن قدموا (٣)، أخذوا أموالًا من أموال المشركين فانطلقوا بها إلى اليمامة (٤)، فاختلف المسلمون فيهم، فنزلت فيهم هذه الآية (٥).\nوقال مجاهد: هم قوم خرجوا مع رسول الله -ﷺ- إلى المدينة، ثم\n_________\n(١) أخرجه البخاري في كتاب فضائل المدينة، باب المدينة تنفي الخبث (١٨٨٤)، ومسلم في كتاب الحج باب المدينة تنفي شرارها (١٣٨٤)، والترمذي في التفسير باب ومن سورة النساء (٣٠٢٨).\n(٢) أخرجه الطبري في \"جامع البيان\" ٥/ ١٩٣، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٣٤١ لعبد بن حميد وابن المنذر.\n(٣) في (ت): صبأ.\n(٤) اليمامة منطقة في أرض نجد، سميت كذلك باسم طائر يقال له يمامة، وقيل في سبب التسمية غير ذلك.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٤٤١.\n(٥) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٢٤، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٣٤١ لعبد بن حميد.","vol":"10","page":504},{"text":"ارتدوا بعد ذلك، واستأذنوا رسول الله -ﷺ- في الخروج إلى مكة، ليأتوا ببضائع لهم، يتجرون فيها، فاختلف المسلمون فيهم، فقائل يقول: هم منافقون. وقائل يقول: هم مؤمنون. فبين الله نفاقهم (١).\nوقال الضحاك: هم قوم أظهروا الإسلام بمكة، فلما هاجر النبي -ﷺ- ولم يهاجروا، اختلف المسلمون فيهم، فنزلت هذه الآية (٢).\n﴿فَمَا لَكُمْ﴾ يا معشر المؤمنين، ﴿فِي الْمُنَافِقِينَ فِئَتَيْنِ﴾ (٣) أي: صرتم في المنافقين فئتين، فمُحِل ومحرم، ونصب: ﴿فِئَتَيْنِ﴾ على خبر صار، وقال بعضهم: نصبه على الحال (٤).\n﴿وَاللَّهُ أَرْكَسَهُمْ بِمَا كَسَبُوا﴾ أي: أهلكهم، ونكسهم، وردهم إلى كفرهم، وضلالتهم بأعمالهم غير الزاكية.\nيقال: أركست الشيء، وركسته، أي: نكسته، ورددته (٥)، وفي\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ١٩٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٢٤، وزاد السيوطي نسبته في \"الدر المنثور\" ٢/ ٣٤١ لعبد بن حميد، وابن المنذر.\n(٢) أخرجه الطبري في \"جامع البيان\" ٥/ ١٩٤ بأطول مما هنا.\nوقول زيد الذي في الصحيحين هو الأصح نقلًا في سبب النزول، وإن كان قول من قال إنهم قوم في مكة ارتدوا بعد إسلامهم مناسبًا لسياق قوله تعالى بعد ذلك: ﴿فَلَا تَتَّخِذُوا مِنْهُمْ أَوْلِيَاءَ حَتَّى يُهَاجِرُوا فِي سَبِيلِ اللَّهِ﴾، ومراعاة السياق هي حجة الطبري ﵀، في تقوية هذا السبب، انظر: كلامه في \"جامع البيان\" ٥/ ١٩٥.\nوانظر: \"المحرر الوجيز\" لابن عطية ٢/ ٨٨، \"تفسير المنار\" ٥/ ٣٢٠.\n(٣) ساقطة من (ت).\n(٤) من الكاف في (لكم)، وهو مذهب البصريين، والأول للكوفيين.\n(٥) انظر: \"الدر المصون\" للسمين الحلبي ٢/ ٤٠٧.","vol":"10","page":505},{"text":"قراءة عبد الله، وأبي -﵄-: (والله ركسهم) (١)، قال ابن رواحة:\nأركسوا (٢) في فتنة مظلمة ... كسواد الليل تتلوها فتن\nأي: نكسوا.\n﴿أَتُرِيدُونَ أَنْ تَهْدُوا﴾ ترشدوا إلى الهدى ﴿مَنْ أَضَلَّ اللَّهُ﴾ ويقال: إن معناه: أتقولون إن هؤلاء مهتدون، (والله قد أضلهم) (٣)، ﴿وَمَنْ يُضْلِلِ اللَّهُ﴾ عن الهدى ﴿فَلَنْ تَجِدَ لَهُ سَبِيلًا﴾ دينًا، وطريقًا إلى الهدى.\n\n<span data-type=\"title\" id=toc-949>٨٩ </span>- قوله تعالى: ﴿وَدُّوا﴾ أي: تمنوا، ﴿لَوْ تَكْفُرُونَ كَمَا كَفَرُوا فَتَكُونُونَ سَوَاءً﴾\nشرعًا سواء (٤) في الكفر، سماهم كفارًا، ثم أمرهم بالبراءة منهم، فقال: ﴿فَلَا تَتَّخِذُوا مِنْهُمْ أَوْلِيَاءَ حَتَّى يُهَاجِرُوا فِي سَبِيلِ اللَّهِ﴾ الثانية معكم.\nقال عكرمة: هي هجرة أخرى، وبيعة أخرى (٥).\n\nوالهجرة على ثلاثة أوجه:\nإما هجرة المؤمنين في أول الإسلام، فهي قوله -﷿-: ﴿لِلْفُقَرَاءِ\n_________\n(١) انظر: \"معجم مقاييس اللغة\" ٢/ ٤٣٤ (ركس).\nوهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ١/ ١٩٤، \"إعراب القراءات الشواذ\" للعكبري ١/ ٣٩٩، \"معاني القرآن\" للفراء ١/ ٢٨١.\n(٢) في (ت): ركسوا.\n(٣) في (م): وقد أضلهم الله.\n(٤) ساقطة من (م)، (ت).\n(٥) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٢٦.","vol":"10","page":506},{"text":"الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ﴾ (١)، وقوله: ﴿وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ﴾ (٢) ونحوهما من الآيات.\nوإما هجرة المنافقين، فهي الخروج في سبيل الله مع رسول الله -ﷺ-، صابرا، محتسبًا، قال الله تعالى: ﴿حَتَّى يُهَاجِرُوا فِي سَبِيلِ اللَّهِ﴾، وإما هجرة سائر المؤمنين، فهي أن يهاجروا ما نهى الله تعالى عنه (٣)، كما قال رسول الله -ﷺ- (٤).\n﴿فَإِنْ تَوَلَّوْا﴾ عن التوحيد، والهجرة، ﴿فَخُذُوهُمْ﴾ يعني: أسروهم، ﴿وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْ﴾ يعني: في الحل والحرم، ﴿وَلَا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا﴾ يعني: مانعًا في العون، والنصرة.\nوقوله ﴿فَتَكُونُونَ سَوَاءً﴾ لم يرد به جواب التمني (٥)؛ لأن جواب التمني بالفاء منصوب، إنما أراد النسق على تأويل ودوا لو تكفرون، وودوا لو تكونون سواء (٦) مثل قوله ﴿وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ\n_________\n(١) الحشر: ٨.\n(٢) النساء: ١٠٠.\n(٣) انظر في أنواع الهجرة: \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٣٠٨، \"الرسالة التبوكية\" لابن القيم (ص ٦١).\n(٤) ولفظه: \"المهاجر من هجر ما نهى الله عنه\". وقد أخرجه البخاري في كتاب الإيمان\" باب المسلم من سلم المسلمون من لسانه ويده (١٠)، وأحمد في \"المسند\" ٢/ ١٦٣ (٦٥١٥)، وأبو داود كتاب الجهاد، باب في الهجرة هل انقطعت؟ (٢٤٨١)، وغيرهم من طريق الشعبي عن عبد الله بن عمرو.\nوفي الباب عن أنس، وفضالة بن عبيد، وأبي مالك الأشعري، وغيرهم.\n(٥) قال الزمخشري في \"الكشاف\" ١/ ٥٥١: ولو نصب على جواب التمني لجاز.\n(٦) ساقطة من (ت).","vol":"10","page":507},{"text":"(٩)﴾ (١) أي: ودوا لو تدهن، وودوا لو يدهنون، ومثله: ﴿وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ﴾ (٢) أي: ودوا لو تغفلون، وودوا لو يميلون.\nثم استثنى منهم طائفة، فقال:\n\n<span data-type=\"title\" id=toc-950>٩٠ </span>- ﴿إِلَّا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ﴾\nأي: يتصلون بقوم، وينتسبون إليهم، يقال: اتصل، أي: انتسب (٣)، وفي الحديث: \"من اتصل فأعضُّوه\" (٤)، أي: من ادعى بدعوى الجاهلية.\n_________\n(١) القلم: ٩.\n(٢) النساء: ١٠٢.\n(٣) وهو قول أبي عبيدة في \"مجاز القرآن\" ١/ ١٣٦.\nوانظر: \"القاموس المحيط\" للفيروزآبادي (وصل)، وقد رد هذا القول الطبري في \"جامع البيان\" ٥/ ١٩٨ قائلًا: ولا وجه لهذا التأويل في هذا الموضع.\n(٤) الحديث: لم أجده بهذا اللفظ، وإنما وجدته بلفظ: \"من سمعتموه يدعو بدعوى الجاهلية فأعضوه بهن أبيه ولا تكنوا\".\nأخرجه النسائي في \"السنن الكبرى\" ٦/ ٢٤٢ (١٠٨١١)، والضياء في \"الأحاديث المختارة\" ٤/ ١٣ (١٢٤٤) بلفظ: \"من تعزى بعزاء الجاهلية\"، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ٤٢٤ (٣١٥٣)، والبخاري في \"الأدب المفرد\" (٩٦٣)، وأحمد في \"المسند\" ٥/ ١٣٦ (٢١٢٣٣)، والطبراني في \"المعجم الكبير\" ١/ ١٩٨ (٥٣٢)، كلهم من طريق الحسن عن عتي بن ضمرة عن أبي بن كعب، إلا النسائي فإنه أسقط عتي بن ضمرة، وهذا يشعر بأن الحسن قد دلس الحديث، وصحح إسناده الضياء. =","vol":"10","page":508},{"text":"قال الأعشى:\nإذا اتصلت قالت أبكر بن وائلٍ ... وبكر سبتها والأنوف رواغمُ (١)\nأي إذا انتسبت، ويقال: يصلون من الوصول، أي: يلجئون إليهم.\n﴿إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ﴾ أي: عهد، وهم الأسلميون، وذلك أن رسول الله -ﷺ- وادع هلال بن عمير الأسلمي (٢)، خروجه (٣) إلى مكة، على أن لا يعينه ولا يعين عليه، حتى يرى ويرى، ومن وصل إلى هلال من قومه وغيرهم ولجأ إليه فلهم من الجوار مثل الذي لهلال.\nوقال الضحاك عن ابن عباس: أراد بالقوم الذي بينهم وبينه ميثاق بني بكر بن زيد بن مناة، كانوا في الصلح والهدنة (٤).\n_________\n= وقال الهيثمي في \"مجمع الزوائد\" ٣/ ٣: رجاله ثقات. وهو كما قال الهيثمي إن كان الحسن سمع من عتي، فإن الحسن كما هو معلوم، مدلس، وقد وجدت لضمرة متابعًا عند أحمد في \"المسند\" ٥/ ١٣٣ (٢١٢١٨)، والضياء في \"الأحاديث المختارة\" ٤/ ٤٣٥ (١٢٣٥) من طريق سفيان عن عاصم، عن أبي عثمان، عن أبي، وهذا سند صحيح.\n(١) البيت في \"ديوانه\" (ص ٨١).\nوانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٣٦، \"الناسخ والمنسوخ\" للنحاس ٢/ ٢١٤.\n(٢) الأسلمي نسبة إلى أسلم بن أقصى بن حارثة، إخوة لخزاعة وأسلم.\nانظر: \"الأنساب\" للسمعاني ١/ ١٥٢.\n(٣) قبلها في (ت): وقت.\n(٤) الأثر ذكره الواحدي في \"الوسيط\" ٢/ ٩٢، والبغوي في \"معالم التنزيل\" ٢/ ٢٦٠.","vol":"10","page":509},{"text":"قوله: ﴿أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقَاتِلُوكُمْ﴾، أو الذين جاءوكم حصرت صدورهم أن يقاتلوكم، أي: ضاقت صدورهم عن قتالكم، وهم بنو مُدلج (١)، جاؤوا المؤمنين ﴿أَنْ يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْ﴾ يعني: من آمن منهم، ويجوز أن يكون معناه: أنهم لا يقاتلونكم، ولا يقاتلون قومهم معكم، فيكونون لا عليكم ولا لكم.\nوقال بعضهم: أو بمعنى الواو، كأنه يقول: إلى قوم بينكم وبينهم ميثاق، وجاءوكم ضيقة صدورهم عن قتالكم، والقتال معكم، وهم قوم هلال الأسلميون، وبنو بكر بن زيد بن مناة (٢).\nوقوله ﴿أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ﴾ أي: قد حصرت صدورهم، تقول العرب: أتاني ذهب عقله، يريدون: قد ذهب عقله، وقال الفراء: سمع الكسائي بعضهم يقول: أصبحت نظرت إلى ذات التنانير (٣).\n﴿وَلَوْ شَاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ﴾ يعني: تسليط الله المشركين\n_________\n(١) بنو مدلج: بضم الميم، وسكون الدال، قبيلة من كنانة مشهورة بالقيافة، وهي إلحاق الأولاد بالآباء.\nانظر: \"الأنساب\" للسمعاني ٥/ ٢٣٢، وهذا هو قول الحسن، كما ذكره السيوطي في \"الدر المنثور\" ٢/ ٣٤٢ عنه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٢/ ٢٦١.\n(٣) في (ت): التناصر، وهو خطأ، والتنانير أرض بين الكوفة وبلاد غطفان، كما قال شاكر في تعليقه على \"جامع البيان\" للطبري ٩/ ٢٢.\nوانظر: \"معجم البلدان\" لياقوت ٢/ ٤٧. وانظر: مقالة الفراء في \"معاني القرآن\" ١/ ٢٨٢.","vol":"10","page":510},{"text":"على المؤمنين عقوبة، ونقمة.\n﴿فَإِنِ اعْتَزَلُوكُمْ﴾ عند القتال (١) يوم فتح مكة، ﴿فَلَمْ يُقَاتِلُوكُمْ﴾ مع قومهم، ﴿وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ﴾ أي: المسالمة والمصالحة، ﴿فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا﴾ أي: حجة في قتالهم، وسفك دمائهم، فأمر الله -﷿- رسول الله -ﷺ- بالكف عن هؤلاء.\n\n<span data-type=\"title\" id=toc-951>٩١ </span>- ﴿سَتَجِدُونَ آخَرِينَ﴾\nغيرهم، قال الكلبي (٢)، عن أبي صالح (٣)، عن ابن عباس: هم أسد وغطفان، كانوا حاضري المدينة، وكانوا قد تكلموا بالإسلام وأقروا بالتوحيد رياء، وهم غير مسلمين، وكان الرجل منهم يقول له قومه: بماذا أسلمت؟ فيقول: بهذا القرد، وبهذا العقرب، والخنفساء.\nوإذا لقوا محمدًا -ﷺ- وأصحابه قالوا: إنا على دينكم، يريدون بذلك الأمن من الفريقين جميعًا (٤).\nفذلك قوله: ﴿يُرِيدُونَ أَنْ يَأْمَنُوكُمْ﴾ فلا تعرضوا لهم، ﴿وَيَأْمَنُوا\n_________\n(١) بعدها في (ت): يقال.\n(٢) متهم بالكذب، ورمي بالرفض.\n(٣) ضعيف، يرسل.\n(٤) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٢٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٢٩، من طريق العوفي عن ابن عباس، مع اختلاف في الألفاظ.","vol":"10","page":511},{"text":"قَوْمَهُمْ﴾ فلا يعرضوا (١) لهم، يرضونكم ويرضونهم.\nوقال جويبر (٢)، عن الضحاك (٣)، عن ابن عباس: هم بنو عبد الدار، وكانوا بهذه الصفة (٤).\n﴿كُلَّ مَا رُدُّوا إِلَى الْفِتْنَةِ أُرْكِسُوا فِيهَا﴾ يعني إذا دعوا إلى الشرك رجعوا وعادوا إليه، ومضوا عليه، ثم بين للرسول -ﷺ- أمرهم فقال: ﴿فَإِنْ لَمْ يَعْتَزِلُوكُمْ﴾ أي: فإن لم يكفوا (٥) عن قتالكم ويعتزلوكم حتى يسيروا إلى مكة ﴿وَيُلْقُوا إِلَيْكُمُ السَّلَمَ﴾ أي: المفاداة والصلح، ﴿وَيَكُفُّوا أَيْدِيَهُمْ﴾ عن قتالكم ﴿فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأُولَئِكُمْ﴾ أي: أهل هذه الصفة، ﴿جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُبِينًا﴾ أي: عذرًا، وحجة بينة في قتالهم (٦).\n* * *\n_________\n(١) في (ت): يتعرضون.\n(٢) الأزدي، ضعيف جدًّا.\n(٣) صدوق، كثير الإرسال.\n(٤) في (م): غدرة الصفقة، وهو بعيد، والأثر إسناده ضعيف جدًّا، لأجل جويبر الأزدي، وذكره ابن الجوزي في \"زاد المسير\" ٢/ ١٦٢، والبغوي في \"معالم التنزيل\" ٢/ ٢٦٢.\n(٥) بعدها في (م): أيديهم.\n(٦) في (ت) زيادة: لأنه ليس لهم عهد وميثاق.","vol":"10","page":512},{"text":"<span data-type=\"title\" id=toc-952>٩٢ </span>- قوله -﷿-: ﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا﴾ (١)، الآية،\nنزلت هذه في عياش بن أبي ربيعة المخزومي (٢)، وذلك أنه أتى رسول الله -ﷺ- بمكة قبل أن يهاجر رسول الله -ﷺ- إلى المدينة، فأسلم معه، ثم خاف أن يظهر إسلامه لأهله، وأن يبلغ أهل مكة إسلامه، فخرج هاربًا من مكة إلى المدينة، فقدمها، ثم أتى أطمًا من آطامها فتحصن فيه، فجزعت لذلك (٣) أمه جزعًا شديدًا حين بلغها إسلامه، وخروجه إلى المدينة، فقالت لابنيها الحارث، وأبي جهل ابني هشام، وهما أخواه لأمه: لا والله، لا يظلني سقف، ولا أذوق طعامًا، ولا شرابًا حتى تأتوني به. فخرجا في طلبه، وخرج معهما الحارث بن زيد بن أبي أنيسة (٤)، حتى أتوا المدينة، فأتوا عياشًا، وهو في الأطم يعني الجبل (٥) فقالا له: انزل فإن أمك\n_________\n(١) بعدها في (م)، (ت): إلا خطأ.\n(٢) ابن عم خالد بن الوليد، كان من السابقين، وهاجر الهجرتين، مات سنة (١٥ هـ)، بالشام في خلافة عمر.\nانظر: \"الإصابة\" لابن حجر ٧/ ١٨٥، \"شذرات الذهب\" لابن العماد الحنبلي ١/ ٢٨.\nوالمخزومي نسبة إلى بني مخزوم، قبيلة قرشية مشهورة.\nانظر: \"الأنساب\" للسمعاني ٥/ ٢٢٥.\n(٣) ساقطة من (ت).\n(٤) الحارث بن يزيد -كذا في \"الإصابة\"- بن أنيسة، ويقال: ابن أبي أنيسعة، كان يعذب عياشًا في مكة، فقتله عياش بالمدينة بعد أن أسلم، ولم يعلمه بإسلامه.\nانظر: \"الإصابة\" لابن حجر ٢/ ١٨٤.\n(٥) انظر: \"القاموس المحيط\" للفيروز آبادي (ص ١٣٩٠) (أطم).","vol":"10","page":513},{"text":"لم يئوها سقف بيت بعدك، وقد حلفت لا تأكل طعامًا، ولا تشرب (١) شرابًا حتى ترجع إليها، ولك عهد (٢) الله علينا ألا نكرهك على شيء، ولا نحول بينك وبين دينك. فلما ذكروا له جزع أمه، وأوثقوا له بالله نزل إليهم، فأخرجوه من المدينة، ثم أوثقوه بنسعة (٣)، فجلده كل رجل (٤) منهم مائة جلدة، ثم قدموا به على أمهم -وهي أسماء بنت مخزية- فلما أتاها قالت: لا والله، لا أحلك من وثاقك حتى تكفر بالذي آمنت به. ثم تركوه مطروحًا موثقًا في الشمس ما شاء الله، ثم أعطاهم الذي أرادوا، فأتاه الحارث بن زيد فقال له: يا عياش، أهذا الذي كنت عليه؟ فوالله لئن هدى لقد تركت الهدى، ولئن كان ضلالة لقد كنت عليها. فغضب عياش من مقالته، وقال: والله لا ألقاك خاليا (٥) إلا قتلتك. ثم إن عياشًا أسلم بعد ذلك، وهاجر إلى رسول الله -ﷺ-، إلى المدينة، ثم إن الحارث بن زيد أسلم بعد ذلك، وهاجر إلى رسول الله -ﷺ- بالمدينة وليس عياش يومئذ حاضرًا، ولم يشعر بإسلامه، فبينا عياش يسير بظهر قباء (٦)، إذ لقي\n_________\n(١) من (ت).\n(٢) ساقطة من (م)، (ت).\n(٣) النسع -بكسر النون- حبل ينسج عريضًا، تشد به الرحال.\nانظر: \"القاموس\" \"القاموس المحيط\" للفيروزآبادي (ص ٩٩٠) (نسع).\n(٤) في (م)، (ت): واحد.\n(٥) في (م)، (ت): أبدًا.\n(٦) موضع مشهور بالمدينة النبوية، سمي باسم بئر هناك، وهذا الموضع كان مساكن بني عمرو بن عوف الأنصاري، ويجوزكريالاسم المد، والقصر.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٣٠١.","vol":"10","page":514},{"text":"الحارث بن زيد، فلما رآه حمل عليه فقتله، فقال الناس: ويحك، أي شيء صنعت؟ إنه قد أسلم، فرجع عياش إلى رسول الله -ﷺ-، فقال: يا رسول الله، قد كان من أمري وأمر الحارث ما قد علمت، وإني لم أشعر بإسلامه حتى قتلته (١)، فنزل عليه قوله تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً﴾، أي: لا ينبغي لمؤمن أن يقتل مؤمنا إلا خطأ، وليس معنى قوله: ﴿وَمَا كَانَ﴾ على النفي، وإنما هو على التحريم والنهي، كقوله -﷿-: ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ﴾ (٢)، ولو كان ذلك على النفي لما وجدت مؤمنًا قتل مؤمنًا قط، لأن ما نفى الله سبحانه لم يجز وجوده، كقوله -﷿-: ﴿مَا كَانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَهَا﴾ (٣) فلا يقدر العباد على نبات شجرها البتة.\nوقوله ﴿إِلَّا خَطَأً﴾ استثناء ليس من الأول (٤)، المعنى: وما كان لمؤمن أن يقتل مؤمنا البتة، إلا أن المؤمن قد يخطئ في القتل، فكفارة خطئه ما ذكر بعد.\n_________\n(١) ذكر هذه الرواية بهذا التفصيل، من رواية الكلبي: الواحدي في \"أسباب النزول\" (ص ١٧٣)، وقد أخرج أصل القصة الطبري في \"جامع البيان\" ٥/ ٢٠٤ من طريق السدي، ومن طريق مجاهد ٥/ ٢٠٤، وكذا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٣١، وأخرجها البيهقي في \"السنن الكبرى\" ٨/ ٧٢ من طريق عبد الرحمن بن القاسم عن أبيه، مختصرًا.\n(٢) الأحزاب: ٥٣.\n(٣) النمل: ٦٠.\n(٤) هذه مقالة الزجاج في \"معاني القرآن\" ٢/ ٩٠، والمقصود الاستثناء المنقطع.","vol":"10","page":515},{"text":"وقال أبو عبيدة: العرب تستثني شيئًا (١) من الشيء، وليس منه على اختصار وضمير، أي: ليس لمؤمن أن يقتل مؤمنًا على حال، إلا أن يقتله مخطئًا، فإن قتله مخطئًا فعليه كذا وكذا، ومثله قوله تعالى: ﴿الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ﴾ (٢)، واللمم: ليس من الكبائر ومعناه (٣): إلا أن يلم بالفواحش، والكبائر، أي: يقرب منها.\nومثله قول جرير:\nمن البيض لم تظعن بعيدا ولم تطأ ... على الأرض إلا ذيل برد مرجَّلِ (٤)\nفكأنه قال: لم تطأ على الأرض إلا أن تطأ ذيل البرد، وليس هو من الأرض.\nوقال أبو خراش الهذلي:\nأمست سقام خلاء لا أنيس بها ... إلا الثمام ومر الريح بالغرفِ (٥)\nوكان أبو عمرو الهذلي يرفع ذلك، ومثله قول الشاعر:\n_________\n(١) في (م): الشيء، وكذا هو في \"مجاز القرآن\" لأبي عبيدة ١/ ١٣٦.\n(٢) النجم: ٣٢.\n(٣) ساقطة من (ت).\n(٤) \"ديوانه\" (ص ٤٥٧). وانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٣٧، \"نقائض جرير والفرزدق\" ٢/ ١١٦، وفيها: إلا نير مرط مرحل، وقوله: مرجل، بالجيم خطأ، والصواب بالحاء، وهو البرد الموشى أي: المعلم.\n(٥) البيت في \"ديوان الهذليين\" ٢/ ١٥٦، \"لسان العرب\" لابن منظور (غرف)، وفيه: إلا السباع.","vol":"10","page":516},{"text":"وبلدة ليس بها أنيسُ ... إلا اليعافير وإلا العيسُ (١)\nيقول: إلا أن يكون بها اليعافير والعيس (٢).\nوقال بعضهم: (إلا) هنا بمعنى لكن (٣)، فكأنه قال: وما كان لمؤمن أن يقتل مؤمنًا، لا خطأً ولا عمدًا بحال، لكن إن قتله خطأ فحكمه كذا، وهذا كقوله: ﴿لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً﴾ معناه: لكن تجارة عن تراض منكم.\n﴿وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ﴾ أي: فعليه تحرير رقبة (٤)، أي: إعتاق رقبة، ﴿مُؤْمِنَةٍ﴾ قال المفسرون: الرقبة المؤمنة المصلِّية المدركة، التي عقلت الإيمان، (فإذا لم تكن المؤمنة) (٥) أجزأت الصغيرة المولود فما فوقها، ممن ليس به زمانة (٦)، ﴿وَدِيَةٌ مُسَلَّمَةٌ﴾ أي: كاملة، ﴿إِلَى أَهْلِهِ﴾ أي: أهل القتيل، الذين يرثهم\n_________\n(١) البيت ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ١٣٧، والبغدادي في \"خزانة الأدب\" ٤/ ١٩٧، وقائله هو جران العود.\nواليعافير: جمع يعفور، وهو الظبي الذي لونه كون التراب.\nانظر: \"لسان العرب\" لابن منظور (عفر)، والعيس: هي الإبل، إذ خالط بياض شعرها شقرة.\nانظر: \"لسان العرب\" لابن منظور (عيس).\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٣٦ - ١٣٨.\n(٣) انظر: \"معاني القرآن\" للنحاس ٢/ ١٥٩، \"المحرر الوجيز\" لابن عطية ٢/ ٩٢.\n(٤) ساقطة من (م)، (ت).\n(٥) في (م): فإذا لم يذكر، وفي (ت): فإذا لم تدرك الإيمان.\n(٦) الزمانة: المرض.","vol":"10","page":517},{"text":"ويرثونه، ﴿إِلَّا أَنْ يَصَّدَّقُوا﴾ أي: يتصدقوا بالدية، فيعفوا، ويتركوا الدية، ﴿فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ﴾ على القاتل، ولا دية لأهل القتيل؛ لأنهم كفار محاربون، وما لهم فيء للمسلمين، وليس بينهم وبين الله -﷿- عهد ولا ذمة، وذلك أن الرجل كان يسلم ولا يسلم من قومه غيره، وقومه حرب للمسلمين فيصيبه الرجل.\nوروى حماد (١) عن عطاء بن السائب (٢)، عن (ابن عباس) (٣) قال: كان الرجل يسلم ثم يأتي قومه وهم مشركون، فيكون فيهم، فيغزوهم جيش من جيوش النبي -ﷺ-، فيقتل الرجل فيمن يقتل، فنزلت هذه الآية ﴿فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ﴾ وليست له دية (٤).\n_________\n= انظر: \"القاموس المحيط\" للفيروزآبادي (زمن)، وأخرج الطبري في \"جامع\nالبيان\" ٥/ ٢٠٥ - ٢٥٦ أقوال المفسرين في الرقبة المؤمنة الكبيرة والصغيرة،\nوالمصنف اختصرها، وذكر خلاصتها.\n(١) ابن زيد، ثقة، ثبت.\n(٢) صدوق، اختلط.\n(٣) في الأصل، (م): أبي عياض، والمثبت من (ت) وهو الصواب.\n(٤) الحكم على الإسناد:\nمنقطع بين عطاء وابن عباس.\nالتخريج:\nأخرج الأثر الطبري في \"جامع البيان\" ٥/ ٢٥٧، وابن أبي حاتم في \"تفسير القرآن\nالعظيم\" ٣/ ١٠٢٣، وفيه: عطاء عن أبي يحيى عن ابن عباس بذكر الواسطة بين\nعطاء، وابن عباس.","vol":"10","page":518},{"text":"وكان الحارث بن زيد، القتيل، مؤمنا من قوم كفار حرب لرسول\nالله -ﷺ-، وكان فيه تحرير رقبة، ولم يكن فيه دية، لأنه لم يكن بين\nرسول الله -ﷺ- وبين قومه عهد.\nثم قال: ﴿وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ﴾ أي: عهد،\nفأصبتم رجلًا منهم، ﴿فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ﴾\nعلى القاتل، ﴿فَمَنْ لَمْ يَجِدْ﴾ الرقبة، ﴿فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ﴾ لا يفرق\nبين صيامه، ﴿تَوْبَةً مِنَ اللَّهِ﴾ أي: جعل الله ذلك توبة لقاتل الخطأ،\n﴿وَكَانَ اللَّهُ عَلِيمًا﴾ بمن قتل خطأ ﴿حَكِيمًا﴾ فيما حكم عليه.\nوالدية في الخطأ (١) مائة من الإبل: عشرون بنت مخاض،\nوعشرون بنت لبون، [٣٣٤] وعشرون ابن لبون، وعشرون حِقَّة،\nوعشرون جذعة (٢) تكلف العاقلة ذلك، ولا يكلف أحد من أهل\n_________\n(١) في (ت) زيادة: أن تكون مخففة.\n(٢) البعير إذا استكمل سنة ودخل في الثانية فهو ابن مخاض، لأن أمه لحقت\nبالمخاض من الإبل، والأنثى بنت مخاض.\nانظر: \"لسان العرب\" لابن منظور (مخض).\nفإذا أكمل سنتين ودخل في الثالثة فهو ابن لبون، والأنثي بنت لبون، لأن أمه صار\nلها لبن. \"لسان العرب\" لابن منظور (لبن).\nفإذا أكمل الثالثة ودخل في الرابعة فهو حِق، والأنثى حِقة.\nانظر: \"لسان العرب\" لابن منظور (حقق).\nفإذا استوفى الأربع سنين، ودخل في الخامسة فهو جذع، والأنثى جذعة.\nانظر: \"لسان العرب\" لابن منظور (جذع).\nوهذه المقادير مروية عن ابن مسعود -﵁-. أخرج ذلك عنه الطبري ٥/ ٢١١، ثم\nأخرجه عنه مرفوعًا، وأخرجه كذلك البيهقي في \"السنن الكبرى\" ٨/ ٧٥ - ٧٦. =","vol":"10","page":519},{"text":"العاقلة (١) غير إبله، ولا يقبل دونها، وإن لم يكن ببلده إبل كلف إبل\nأقرب البلدان (٢)، فإن أعوزت الإبل فقيمتها بالدنانير أو الدراهم،\nكما قومها عمر بن الخطاب، ولا يكلف الأعرابي الذهب والورق،\nلأنه يجد الإبل، ويؤخذ ذلك من القروي لإعواز الإبل (٣).\nوقال في القديم: على أهل الذهب ألف دينار، وعلى أهل الورق\nاثنا (٤) عشر ألف درهم.\nوأما أسنان المغلظة في شبه العمد، والعمد -إذا رُدَّ إلى الدية-\nأربعون خلفة (٥)، وثلاثون حقة، وثلاثون جذعة.\nقوله: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ .. الآية، نزلت هذه الآية\nفي مِقْيَس بن صبابة الكناني (٦)، وذلك أنه وجد أخاه هشام بن\n_________\n(١) العاقلة هم العصبة الذين يؤدون الدية عن القاتل في الخطأ، وهم الإخوة، وبنوهم، والأعمام، وبنوهم.\nانظر: \"المطلع\" للبعلي (ص ٣٦٨)، \"لسان العرب\" لابن منظور (عقل).\n(٢) في (م)، (ت) زيادة: إليه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٥/ ٢١٢، وعبد الرزاق في \"المصنف\" ٩/ ٢٩٦ (١٧٢٧٢)، والبيهقي في \"السنن الكبرى\" ٨/ ٧٦.\n(٤) في (ت): اثني. وانظر: \"الأم\" للشافعي ٦/ ١١٣.\n(٥) بفتح الخاء، وكسر اللام، الناقة الحامل.\n\"لسان العرب\" لابن منظور (خلف).\n(٦) مقيس -بكسر الميم وسكون القاف، وفتح الياء- ابن صبابة الكناني، قتله النبي -ﷺ- يوم فتح مكة سنة (٨ هـ).\nانظر: \"أسد الغابة\" لابن الأثير ٥/ ٤٠٠، \"الأعلام\" للزركلي ٨/ ٢١٠.\nوالكناني: نسبة إلى كنانة قريش، أو كنانة كلب.","vol":"10","page":520},{"text":"صبابة (١) قتيلًا في بني النجار، وكان مسلمًا، فأتى النبي -ﷺ-، فذكر له ذلك فأرسل رسول الله -ﷺ- معه رسولًا من بني فهر (٢)، وقال له: ائت بني النجار، فأقرئهم (٣) السلام، وقل لهم: إن رسول الله -ﷺ- يأمركم إن علمتم قاتل هشام بن صبابة أن تدفعوه إلى مقيس بن صبابة فيقتص منه، وإن لم تعلموا له قاتلًا أن تدفعوا إليه ديته، فأبلغهم الفهري ذلك عن النبي -ﷺ-، فقالوا: سمعًا وطاعة لله ولرسوله، والله ما نعلم له قاتلًا، ولكنا نؤدي (٤) ديته، قال: فأعطوه ديته (٥) من الإبل، ثم انصرفا راجعين نحو المدينة، وبينهما وبين المدينة قريب، فأتى الشيطان مقيسًا، فوسوس إليه، فقال: (أي شيء) (٦) صنعت؟ تقبل دية أخيك فتكون عليك مسبة، اقتل الذي معك، فتكون نفس مكان نفس، (وفضل الدية، فتغفل مقيس الفهري، فرماه بصخرة، فشدخ رأسه، ثم ركب بعيرًا منها، وساق بقيتها راجعًا إلى مكة كافرًا) (٧)،\n_________\n= انظر: \"الأنساب\" للسمعاني ٥/ ٩٨.\n(١) هشام بن صبابة الكناني، قتل سنة (٦ هـ) مسلمًا، في غزوة ذي قرد، وقيل: في غزوة بني المصطلق.\nانظر: \"أسد الغابة\" لابن الأثير ٥/ ٤٠٠ - ٤٠١.\n(٢) هم بنو فهو بن مالك بن النضر بن كنانة، وإليه تنتسب قريش.\nانظر: \"الأنساب\" للسمعاني ٤/ ٤١٢.\n(٣) بعدها في (م): عني، وفي (ت): مني.\n(٤) في (م): ندفع.\n(٥) بعدها في (م)، (ت): مائة.\n(٦) في (م): أيش.\n(٧) ما بين القوسين ساقط من الأصل.","vol":"10","page":521},{"text":"فجعل يقول في شعره:\nقتلت به فهرا وحملت عقله ... سراة بني النجار أرباب فارعِ\nوأدركت ثأري واضطجعت موسدًا ... وكنت إلى الأوثان أول راجعِ (١)\nفنزلت فيه:\n<span data-type=\"title\" id=toc-953>٩٣ </span>- ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا (٩٣)﴾\nبكفره وارتداده عن الإسلام.\n\nذكر حكم الآية:\nاختلف الناس في حكم هذه الآية، فقالت الخوارج والمعتزلة: إنها نزلت في المؤمن إذا قتل مؤمنًا، وهذا الوعيد لاحق به (٢).\n_________\n(١) أخرج القصة ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٢٧ من رواية سعيد ابن جبير، وأخرجها البيهقي في \"شعب الإيمان\" ١/ ٢٧٧ (٢٩٦) من طريق الكلبي عن أبي صالح عن ابن عباس، ولا يخفى ما في هذا الطريق، وأخرجها الطبري في \"جامع البيان\" ٥/ ٢١٧ من رواية عكرمة، والقصة في \"السيرة النبوية\" لابن هشام ٣/ ٣٠٥، \"تاريخ الرسل والملوك\" للطبري ٢/ ٦٠٨ - ٦٠٩، وأخرجها الطبراني في \"المعجم الأوسط\" ٦/ ٣٤٢ (٦٥٧٧) مختصرة، من حديث أنس بن مالك، في قصة مقيس يوم فتح مكة.\n(٢) بناء على أصلهم في حكم مرتكب الكبيرة، وأنه في الآخرة في النار.\nانظر: \"مقالات الإسلاميين\" ٢/ ١٦٧.","vol":"10","page":522},{"text":"وقالت المرجئة (١): إنها نزلت في كافر قتل مؤمنا، فأما المؤمن إذا قتل مؤمنا فإنه لا يدخل النار.\nوقالت طائفة من أصحاب الحديث: إنها نزلت في مؤمن قتل مؤمنًا، والوعيد عليه ثابت، إلا أن يتوب، أو يستغفر.\nوقالت طائفة منهم: كل مؤمن قتل مؤمنًا فهو خالد في النار غير مؤبد ويخرج منها بشفاعة الشافعين.\nوزعمت فرقة ألا توبة لمن قتل مؤمنًا متعمدًا.\nوعندنا أن المؤمن إذا قتل مؤمنًا متعمدًا فإنه لا يكفر بفعله، ولا يخرج به من الإيمان، إلا إذا فعل ذلك على جهة الاستحلال والديانة، فأما إذا لم يفعله على جهة الاستحلال والديانة، فإن أُقيد ممن قتله فذلك كفارة له، وإن كان تائبًا من ذلك، ولم يكن مقادًا ممن قتل، كانت التوبة أيضًا كفارة له، وإن خرج من الدنيا بلا توبة ولا قود، فأمره إلى الله، إن شاء غفر له، وأرضى خصمه بما شاء، وإن شاء عذبه على فعله، ثم يخرجه بعد ذلك إلى الجنة التي وعده بإيمانه، إذ الله تعالى لا يخلف له وعدًا، وترك المجازاة بالوعيد\n_________\n(١) هي إحدى الفرق الكلامية، المنتسبة إلى الإسلام، انحرفت كثيرًا في الإيمان، فمنهم من عده قولًا، واعتقادًا فقط، ومنهم من قصره على القول فقط، واكتفى متأخروهم في تعريفه بأنه التصديق فقط، وغلاتهم الذين قالوا: إنه المعرفة فقط، وقد تأثرت فرق كثيرة بهم.\nانظر: \"الإيمان\" لابن تيمية، \"موسوعة الأديان والمذاهب\" ٢/ ١١٥٣ - ١١٥٥.\nوانظر مقالة المرجئة في \"مقالات الإِسلاميين\" ١/ ٢٣١.","vol":"10","page":523},{"text":"يكون تفضلًا، وترك المجازاة بالوعد يكون خلفًا، تعالى الله عن ذلك علوًا كبيرًا، والدليل على أن المؤمن لا يصير بقتل المؤمن كافرًا، ولا خارجًا به من الإيمان أن الله تعالى حين ذكر (١) البخاري القصاص سمى القاتل مؤمنًا بقوله (٢) سبحانه: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى﴾، والقصاص لا يكون إلا في قتل العمد، فسماهم مؤمنين، وآخى بينهم بقوله: ﴿فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ﴾، ولم يرد إلا أخوة الإيمان، والكافر لا يكون أخًا للمؤمن، ثم قال: ﴿ذَلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ﴾ ولا يلحق ذلك الكفار، ثم أوجب على المعتدين (٣) بعد ذلك عذابًا أليمًا بقوله: ﴿فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ﴾ (٤) ولم يوقع عليه (٥) الغضب، ولا التخليد في النار، ولا يسمى هذا العذاب نارًا، والعذاب قد يكون نارًا، وقد يكون غيرها في الدنيا، ألا ترى إلى قوله: ﴿يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ﴾ (٦) يعني: القتل والأسر، والدليل عليه أيضًا قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ (٧) فخاطب القاتلين بما خاطب المصلين، فلو كان القتل\n_________\n(١) بعدها في (م): آيات.\n(٢) في (ت): فقال.\n(٣) في (م): المتعمدين.\n(٤) البقرة: ١٧٨.\n(٥) ساقطة من (ت).\n(٦) التوبة: ١٤.\n(٧) المائدة: ٦.","vol":"10","page":524},{"text":"يخرجهم عن الإيمان جاز مخاطبتهم به، وكذلك قال الله تعالى: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ الآية (١)، واقتتال الطائفتين كان على العمد لا على الخطأ.\nوالدليل عليه أيضًا ما روي عن النبي -ﷺ-: أنه كان يبايع أصحابه على: ألا يشركوا بالله شيئًا، ولا يقتلوا النفس التي حرم الله إلا بالحق، وعلى ما في القرآن من بيعة النساء، ثم يقول بعد ذلك: \"فمن فعل من ذلك شيئًا فأقيم عليه الحد، فهو كفارة له، (ومن ستر عليه) (٢) فأمره إلى الله، إن شاء غفر له، وإن شاء عذبه\" (٣).\nولو كان القاتل خارجًا عن الإسلام لم يكن لقول النبي -ﷺ- معنى.\nوروي أن مؤمنًا قتل مؤمنًا متعمدًا على عهد رسول الله -ﷺ- فلم يأمر القاتل بالإيمان من فعله، ولو كان كفرًا، أو خروجًا عن الإيمان لأمره أولًا بالإيمان، وقال لطالب الدم: \"أتعفو؟ \" قال: لا. ثم قال: \"أتأخذ الدية؟ \" قال: لا. فأمر بقتله، ثم أعاد عليه مرتين، أو ثلاثًا، حتى قبل الدية (٤).\n_________\n(١) الحجرات: ٩.\n(٢) في (ت): سبق عليه الموت.\n(٣) الحديث أخرجه البخاري في الإيمان، باب (٨١)، ومسلم في كتاب الحدود، باب الحدود كفارات لأهلها (١٧٠٩)، والبغوي في \"شرح السنة\" ١/ ٦٠ - ٦١، وفي \"معالم التنزيل\" ٢/ ٢٦٧ - ٢٦٨، وأحمد في \"المسند\" ٥/ ٣٢٣ (٢٢٧٥٤) من حديث عبادة بن الصامت.\n(٤) سيأتي هذا الحديث بسند المصنف.","vol":"10","page":525},{"text":"ولم يحكم على القاتل بالكفر، ولو كان ذلك كفرًا لبينه رسول الله -ﷺ-، لأن ذلك كان ردة، يحرم (١) بها أهله عليه، ولم يجز على الرسول -ﷺ- الإغفال عنه؛ لأنه الناصح الشفيق، المبعوث بالتأديب والتعليم.\nوقد روي عن النبي -ﷺ- أنه قال: \"ثلاثة من أصل الإسلام (٢): الكف عمن قال لا إله إلا الله (٣)، لا نكفره بذنب، والجهاد ماض (٤) منذ بعثني الله تعالى إلى أن تقوم الساعة، والإيمان بالأقدار\" (٥).\nودليل آخر على أن القاتل لا يصير كافرًا بالقتل، وهو: أن الكفر هو الجحود والإباء، والشرك إضافة والقاتل لم يجحد، ولم باب قبول الفرض (٦)، ولا أضاف إلى الله سبحانه شريكًا، فلو جاز أن يكون كافرًا من لم يأت بالكفر لجاز أن يكون مؤمنًا من لم يأت بالإيمان، حذو القذة بالقذة (٧).\n_________\n(١) بعدها في (ت): على القاتل.\n(٢) في (م): الإيمان.\n(٣) بعدها في (ت): محمد رسول الله.\n(٤) ساقطة من (ت).\n(٥) في (ت): بالقدر. والحديث أخرجه أبو داود في كتاب الجهاد، باب في الشهيد يُشفع (٢٥٣٢)، وأبو يعلى في \"المسند\" ٧/ ٢٨٧ (٢٣١١)، والبيهقي في \"السنن الكبرى\" ٩/ ١٥٦، وفي \"الاعتقاد\" (ص ٢٤٣ - ٢٤٤) من طريق أبي معاوية، ثنا جعفر بن برقان عن يزيد بن أبي نشبة، عن أنس بن مالك، وأوله: \"ثلاثة من أصل الإيمان\". ويزيد مجهول وهو آفة الحديث.\nلكن مفردات هذا الحديث قد صحت من طرق أخرى، وهو بهذا السيادتى لا يثبت.\n(٦) في (ت): الفرائض.\n(٧) بعدها في (ت): فاعلم.","vol":"10","page":526},{"text":"فإن تعلقت الخوارج والمعتزلة بهذه الآية، وقالوا: إن المؤمن إذا قتل مؤمنًا متعمدًا يبقى في النار مؤبدًا؛ لأن الله تعالى قال: ﴿خَالِدًا فِيهَا﴾، يقال لهم: إن هذه الآية نزلت في كافر قتل مؤمنًا متعمدًا وقد ذكرنا القصة فيه، وسياق الآية (١)، ورواية (٢) المفسرين تدل عليه، على أنا إن سلمنا أنها نزلت في مؤمن قتل مؤمنًا متعمدًا فإنا نقول لهم: لم (٣) قلتم إن الخلود هو التأبيد؟ ! خبرونا (٤) عن قول الله تعالى: ﴿وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ﴾ (٥) فما معنى الخلد ها هنا في الدنيا؟ أفتقولون: إنه أراد به التأبيد، والدنيا تزول وتفنى؟ ومثله قوله: ﴿أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ﴾، ومثله قوله: ﴿يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ (٣)﴾ (٦) إنما يعني: في الدنيا، أفتقولون: إنه أراد به التأبيد؟\nفإن قالوا: لا. ولا بد منه، فيقال لهم: فقد ثبت أن معنى الخلود غير معنى التأبيد، وكذلك تقول العرب: لأخلدن فلانا في السجن. أفتقولون: إنه أراد به التأبيد، والسجن ينقطع ويفنى؟ وكذلك المسجون إما (٧) أن يموت، أو يخرج منه (٨).\n_________\n(١) بعدها في (ت): يدل عليه.\n(٢) في (م)، (ت): وروايات.\n(٣) في (ت): إذا.\n(٤) في (ت): فأخبرونا.\n(٥) الأنبياء: ٣٤.\n(٦) الهمزة: ٣.\n(٧) في (م): إنما.\n(٨) في (ت): عنه.","vol":"10","page":527},{"text":"فإن قالوا: إن الله -﷿- لما قال: ﴿وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ﴾، دل على كفره؛ لأن الله تعالى لا يغضب إلا على من كان كافرًا، أو خارجًا من الإيمان، قلنا: إن هذه الآية لا توجب عليه الغضب، لأن معناها: فجزاؤه جهنم، وجزاؤه أن يغضب (١) عليه، ويلعنه، وما ذكره الله (من شيء) (٢) وجعله جزاء لشيء، فليس يكون ذلك واجبًا، كقوله: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ﴾ (٣)، وكم من محارب لله ورسوله لم يحل به شيء من هذه المعاني إلى أن فارق الدنيا، وقال سبحانه: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ (٤) ولم يقل: أجزي بكل سيئة سيئة مثلها، ولو كان المعنيان في ذلك سواء، لم يكن إذًا لقوله: ﴿وَيَعْفُو عَنْ كَثِيرٍ﴾ (٥) معنى، فكذلك هاهنا، ولو كان كذلك على معنى الوجوب، كان كقوله تعالى: ﴿وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَهٌ مِنْ دُونِهِ فَذَلِكَ نَجْزِيهِ جَهَنَّمَ﴾ (٦)، ووجدنا في لغة العرب أنه (٧) إذا قال القائل: جزاؤه كذا، ثم لم يجازه لم يكن كاذبًا، وإذا قال: أجزيه (٨)، ولم يفعل كان كاذبًا، فعلم أن بينهما\n_________\n(١) بعدها في (ت): الله.\n(٢) ما بين القوسين ساقط من (ت).\n(٣) المائدة: ٣٣.\n(٤) الشورى: ٤٥.\n(٥) الشورى: ٣٠.\n(٦) الأنبياء: ٢٩.\n(٧) ساقطة من (ت).\n(٨) بعدها في (ت): كذا.","vol":"10","page":528},{"text":"فرقًا واضحًا (١).\nيدل على صحة هذا التأويل: ما روى العلاء بن المسيب (٢)، عن عاصم بن أبي النجود (٣)، عن ابن عباس في قوله تعالى ﴿فَجَزَاؤُهُ جَهَنَّمُ﴾، قال: هي جزاؤه، إن شاء عذبه، وإن شاء غفر له (٤).\nوروى شعبة (٥)، عن سيار (٦) عن أبي صالح (٧) قال: هي جزاؤه، إن جازاه.\n_________\n(١) يدل عليه أن عمرو بن عبيد -من رؤوس المعتزلة- جاء إلى أبي عمرو بن العلاء، فقال له: هل يخلف الله وعده؟ فقال: لا، فقال: أليس قد قال الله تعالى: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا﴾ فقال له أبو عمرو: من المعجمة أُتيت، يا أبا عثمان، إن العرب لا تعد الإخلاف في الوعيد خلفًا وذمًا، وإنما تعد إخلاف الوعد خلفا وذمًا، ثم أنشد بيتا لعامر بن الطفيل، وهو:\nوإني وإن أوعدته أو وعدته ... لمخلف إيعادي ومنجز موعدي\nأخرج القصة اللالكائي في \"شرح أصول الاعتقاد\" ٦/ ١٠٨١ (٢٠٣٠)، والواحدي في \"الوسيط\" ٢/ ١٠٠ - ١٠١، وغيرهما.\n(٢) ثقة، ربما وهم.\n(٣) صدوق له أوهام، حجة في القراءة.\n(٤) أخرج الأثر ابن المنذر كما في \"الدر المنثور\" للسيوطي ٢/ ٣٥٢، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٢٨ من طريق الضحاك عن ابن عباس.\n(٥) ابن الحجاج، ثقة، حافظ، متقن.\n(٦) كذا في النسخ، والذي في \"جامع البيان\" للطبري ٥/ ٢١٧: يسار، وهو خطأ وقد وجدت أن شعبة قد روى عن سيار أبي الحكم، وسيار بن سلامة، فلم يتبين لي من هو المراد هنا، وكلاهما ثقة.\nوالأثر أخرجه الطبري -كما سبق- ونسبه السيوطي في \"الدر المنثور\" ٢/ ٣٥٣ لابن المنذر.\n(٧) باذام، ضعيف يرسل.","vol":"10","page":529},{"text":"[١١٩٦] أخبرني أبو ذر بن أبي الحسين بن (١) أبي القاسم (٢) المذكر (٣)، أنبأ أبو القاسم علي بن المؤمل (٤)، ثنا محمد (٥) بن يونس الكديمي (٦)، ثنا محمد بن جامع العطار (٧)، ثنا (العلاء) بن ميمون (٨)، عن الحجاج الأسود (٩)،\n_________\n(١) في (ت): عن.\n(٢) في (ت): اليسر.\n(٣) لم أجده.\n(٤) علي بن المؤمل بن الحسن بن عيسى بن ماسرجسي أبو القاسم الماسرجسي النيسابوري، كان يضرب به المثل في العقل والورع، أثنى عليه الحاكم في \"تاريخ نيسابور\" ومات سنة (٣٤٩ هـ).\nانظر: \"الأنساب\" للسمعاني ١٢/ ٣٣، \"تاريخ الإِسلام\" للذهبي ٢٥/ ٤٢٥.\n(٥) بعدها في (ت): علي.\n(٦) محمد بن يونس بن موسى الكديمي السلمي، متروك.\n(٧) محمد بن جامع البصري، أبو عبد الله العطار، روى عن حماد بن زيد، ومعتمر، وعنه أبو يعلى، والكديمي، ضعفه أبو حاتم، وابن عدي، وأبو يعلى.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٢٣، \"الكامل\" لابن عدي ٦/ ٢٧٠، \"ميزان الاعتدال\" للذهبي ٣/ ٤٩٨.\n(٨) في النسخ: المعلى والصواب: العلاء، هو ابن ميمون، روى عن الحجاج، وعنه العطار قال العقيلي: لا يتابع على حديثه ولا يعرف إلا به.\nانظر: \"الضعفاء\" للعقيلي ٣/ ٣٤٦، \"ميزان الاعتدال\" للذهبي ٣/ ١٠٥.\n(٩) في (ت): والأسود.\nوهو حجاج بن أبي زياد الأسود، يعرف بزق العسل، وثقه أحمد، وابن معين، وابن حبان، وقال أبو حاتم: صالح الحديث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٦٠، \"لسان الميزان\" لابن حجر ٢/ ١٧٥. وهو غير حجاج بن الأسود، الذي يروي عن ثابت البناني، فإن هذا نكرة، كما قاله الذهبي في \"ميزان الاعتدال\" ١/ ٤٦٠.","vol":"10","page":530},{"text":"عن محمد بن سيرين (١)، عن أبي هريرة، عن النبي -ﷺ- في قوله ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ قال: \"هو جزاؤه إن جازاه\" (٢).\nفإن قيل: إن قوله: ﴿وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ﴾ من الأفعال الماضية، ومتى قلتم: إن المراد منه فجزاؤه ذلك -إن جازاه- كان من الأفعال المستقبلة؟\nيقال لهم: قد يرد الخطاب بلفظ (٣) الماضي، والمراد منه المستقبل كقوله تعالى: ﴿وَنُفِخَ فِي الصُّورِ﴾ (٤)، ﴿وَحَشَرْنَاهُمْ﴾ (٥)، ﴿وَقَالَ قَرِينُهُ﴾ (٦)، وكل ذلك يكون مستقبلًا، وقد يرد بلفظ المستقبل والمراد به الماضي، كقوله تعالى: ﴿وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَنْ يُؤْمِنُوا بِاللَّهِ\n_________\n(١) ثقة، ثبت.\n(٢) [١١٩٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا، آفته العلاء ضعيف، والكديمي متروك، والعطار ضعيف، وأبو ذر لم أجده.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٣٨ (٥٨١٩)، والعقيلي في \"الضعفاء\" ٣/ ٣٤٦ والطبراني في \"المعجم الأوسط\" ٨/ ٢٧٠ (٨٦٠٦)، وأبو نعيم في \"حلية الأولياء\" ٢/ ٢٨١، والبيهقي في \"شعب الإيمان\" ١/ ٢٧٨ من طريق العلاء بن ميمون عن حجاج، عن ابن سيرين، عن أبي هريرة .. به.\n(٣) في (ت): باللفظ.\n(٤) الزمر: ٦٨.\n(٥) الكهف: ٤٧.\n(٦) ق: ٢٣.","vol":"10","page":531},{"text":"الْعَزِيزِ الْحَمِيدِ﴾ (١)، والمعنى: إلا أن آمنوا، ومثله كثير، والله أعلم.\nوقد قيل في تأويل هذه الآية: إن هذا الوعيد لمن قتل مؤمنًا متعمدًا مستحلًا لقتله، وأما قول من زعم أنه لا توبة له فإنه خارج عن الكتاب والسنة، وذلك أن الله تعالى عم الذنوب جميعًا، وأمر بالتوبة منها، فقال -﷿-: ﴿وَتُوبُوا إِلَى اللَّهِ جَمِيعًا﴾ (٢)، ونحوها من الآيات، ولم يفصل بين ذنب وذنب، فإذا كان الله تعالى قابلًا للتوبة من الكفر، فقبول التوبة من القتل أولى، وقال (٣) الله تعالى: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ﴾ إلى قوله: ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا﴾ (٤)، وقال إخوة يوسف: ﴿اقْتُلُوا يُوسُفَ﴾ ثم قال: ﴿وَتَكُونُوا مِنْ بَعْدِهِ قَوْمًا صَالِحِينَ﴾ (٥) يعنون: بالتوبة.\nوسئل النبي -ﷺ-: أمن كل ذنب تقبل التوبة؟ قال: \"نعم\" (٦).\nفإن قيل: فما تقولون في الأخبار التي وردت (٧) أن القاتل لا توبة\n_________\n(١) البروج: ٨.\n(٢) النور: ٣١.\n(٣) في (ت): وقد قال.\n(٤) الفرقان: ٦٨ - ٧٠.\n(٥) يوسف: ٩.\n(٦) الحديث لم أجده بهذا السياق، لكن ثبتت أحاديث في بيان سعة رحمة الله وأنه يغفر الذنوب، منها حديث أبي ذر المشهور في \"صحيح مسلم\" في كتاب البر والصلة، باب تحريم الظلم (٢٥٧٧) وغيره، وفيه قوله: \"فاستغفروني أغفر لكم\"، وغير ذلك، ويدلس على هذا الأصل قوله سبحانه: ﴿إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ﴾ [الزمر: ٥٣]\n(٧) في (ت)، (م): رويت.","vol":"10","page":532},{"text":"له (١). قيل: تأويلها -إن صح الخبر بها- على أنه إذا لم يره ذنبًا، ولم يستغفر الله منه، يدل عليه:\nما حدث خالد بن الدهقان (٢)، ثنا ابن أبي زكريا (٣) قال: سمعت أم الدرداء (٤) تقول: سمعت أبا الدرداء (٥) يقول: سمعت الرسول -ﷺ-، يقول: \"كل ذنب عسى الله أن يغفره، إلا من مات مشركًا، أو مؤمن قتل مؤمنا متعمدًا\".\n_________\n(١) ورد ذلك عن ابن عباس، من طرق عنه، وبألفاظ مختلفة.\nانظر: \"جامع البيان\" للطبري ٥/ ٢١٨ - ٢٢١، وكذلك ورد عن الضحاك، وسعيد بن جبير، وابن مسعود. المصدر السابق.\n(٢) خالد بن دهقان القرشي، ولاء، أبو المغيرة الدمشقي.\nروى عن: هانئ بن كلثوم، والغساني، وعبد الله بن أبي زكريا.\nوعنه: الأوزاعي، ومحمد بن شعيب.\nوثقة أبو زرعة، وقال أبو مسهر: كان غير متهم، وقال ابن حجر: مقبول. يعني عند المتابعة، وإلا فهو ضعيف، وتعقب في \"التحرير\" ابنَ حجر بأنه ثقة.\nانظر: \"تحرير التقريب\" ١/ ٣٤٢.\nوانظر: \"تهذيب التهذيب\" لابن حجر ٣/ ٧٦، \"تقريب التهذيب\" لابن حجر (١٦٢٦).\n(٣) عبد الله بن أبي زكريا، أبو يحيى الخزاعي.\nسمع من أم الدرداء، وغيرها. وعنه: خالد بن دهقان، والأوزاعي، وغيرهما.\nكان إمامًا، ثقة، عابدًا، توفي سنة (١١٧ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ٥/ ٢٨٦، \"تقريب التهذيب\" لابن حجر (٣٣٢٤).\n(٤) هي الصغرى، هجيمة، وقيل: جهيمة، الأوصابية، ثقة، فقيهة.\n(٥) صحابي، مشهور.","vol":"10","page":533},{"text":"قال خالد [بن] دهقان: فقال هانئ بن كلثوم (١): سمعت محمود (٢) ابن الربيع يحدث عن عبادة بن الصامت (٣)، عن النبي -ﷺ- قال: \"من قتل مؤمنًا ثم أغتبط بقتله لم يقبل الله منه صرفًا ولا عدلًا\".\nقال خالد: فسألت يحيى بن يحيى الغساني (٤) عن قوله: \"اغتبط بقتله\"، قال: هم الذين يقتتلون في الفتنة فيقتل أحدهم (٥) ويرى أنه على هدى، ولا يستغفر الله منه أبدًا (٦).\n_________\n(١) عابد، ثقة.\n(٢) في (ت): محمد، وهو خطأ، والصواب محمود.\nوهو ابن الربيع بن سراقة، أبو محمد الخزرجي الأنصاري، صحابي، صغير.\n(٣) صحابي، مشهور.\n(٤) يحيى بن أبي زكريا يحيى الغساني، أبو مروان الواسطي.\nروى عن: هشام بن عروة، وهشام بن حسان.\nوعنه: ابن دهقان، وعبد الوهاب التمار.\nقال أبو حاتم: ليس بالمشهور، وضعفه أبو داود، وقال ابن حجر: ضعيف. توفي سنة (١٨٨ هـ).\nانظر: \"تهذيب التهذيب\" لابن حجر ١١/ ١٨٥، \"تقريب التهذيب\" لابن حجر (٧٥٥٠).\nوالغساني: بفتح الغين، والسين مع تشديدها، نسبة إلى غسان، وهي قبيلة نزلت الشام عند ماء يسمى غسان فشربوا منه، فنسبوا إليه.\nانظر: \"الأنساب\" للسمعانى ٤/ ٢٩٥.\n(٥) بعدها في (ت): الآخر.\nوانظر: تفسير اغتبط في \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٣٩.\n(٦) [*] الحكم على الإسناد:\nإسناد الحديثين -حديث أبي الدرداء، وعبادة- صحيح.\nوخالد بن دهقان الصواب أنه ثقة. =","vol":"10","page":534},{"text":"وروى سفيان (١)، عن أبي حصين (٢)، عن سعيد بن جبير (٣)، عن عباس قال: لا أعلم للقاتل توبة، إلا أن يستغفر الله تعالى (٤).\n_________\n= التخريج:\nالحديث أخرجه بهذا السياق: أبو داود في كتاب الفتن والملاحم، باب في تعظيم قتل المؤمن (٤٢٧٠)، (٤٢٧١)، والبيهقي في \"السنن الكبرى\" ٨/ ٢١ من طريق محمد بن شعيب عن خالد الدهقان عن ابن أبي زكريا عن أم الدرداء به، وفيه ذكر حديث عبادة، وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٣١٨ (٥٩٨٠)، والطبراني في \"المعجم الأوسط\" ٩/ ٩٥ (٩٢٢٩) عن محمد بن شعيب .. به، إلا أنهما لم يذكرا كلام خالد بعد الحديث، ولا حديث عبادة.\nوقوله: \"كل ذنب عسى الله أن يغفره\". له شاهد من طريق صفوان بن عيسى، ثنا ثور بن يزيد، عن أبي عون، عن أبي إدريس قال: سمعت معاوية يقول: سمعت رسول الله -ﷺ- .. فذكره بلفظه، أخرجه أحمد في \"المسند\"٤/ ٩٩ (١٦٩٠٧)، والطبراني في \"مسند الشاميين\" ١/ ٢٨٥ (٤٩٧)، وفي \"المعجم الأوسط\" ٥/ ٢١٩ (٥١٣٥)، والنسائي في \"السنن الكبرى\" ٢/ ٢٨٤ (٣٤٤٦)، والحاكم في \"المستدرك\" ٤/ ٣٩١ وصححه، وتمام في \"فوائده\" ١/ ٢٦٥ (٦٤٥).\n(١) الثوري، ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(٢) بفتح الحاء، وكسر الصاد، عثمان بن عاصم بن حصين الأسدي، ثقة، ثبت، سني، وربما دلس.\n(٣) ثقة، ثبت، فقيه.\n(٤) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nالأثر أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٦٧ عن سفيان به، ومن الطريق نفسه أخرجه الطبري في \"جامع البيان\" ٥/ ٢٢٠، والإسناد صحيح.","vol":"10","page":535},{"text":"وروى أبو الأشهب (١)، عن سليمان بن علي الربعي (٢)، عن الحسن (٣): أنه قرأ هذه الآية ﴿مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا﴾ (٤) فقلت: يا أبا سعيد، أهي علينا كما كانت علي بني إسرائيل؟ فقال: إي، والله الذي لا إله إلا هو، وما جعل دماء بني إسرائيل أكرم عليه (٥) من دمائنا.\nفإن قيل: فما تقولون فيما روى سفيان (٦)، عن المغيرة بن\n_________\n(١) جعفر بن حيان السعدي، البصري، روى عن الربعي، والحسن، وأبي رجاء، وعنه ابن المبارك، وأبو نعيم، وابن عليه، كان ثقة، وثقه أحمد، وابن معين، وأبو زرعة، وأبو حاتم.\nانظر: \"التاريخ الكبير\" للبخاري ٢/ ١٨٩، \"تهذيب الكمال\" للمزي ٥/ ٢٢، \"سير أعلام النبلاء\" للذهبي ٧/ ٢٨٦، \"تقريب التهذيب\" لابن حجر (٩٣٥).\n(٢) أبو عكاشة الأزدي، البصري، روى عن أنس، والحسن، وعنه ابن المبارك، وحماد بن زيد، وأبو الأشهب، وثقه ابن معين وغيره.\nانظر: \"التاريخ الكبير\" للبخاري ٤/ ٢٦، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٣١، \"تهذيب الكمال\" للمزي ١٢/ ٤٧، \"تقريب التهذيب\" لابن حجر (٢٥٩٧).\nوالربعي بفتح الراء مع التشديد، وفتح الباء، وكسر العين، نسبة إلى ربيعة بن نزار، وسليمان من ربعة الأزد، كما قال السمعاني في \"الأنساب\" ٣/ ٤٣.\n(٣) البصري، ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(٤) المائدة: ٣٢.\n(٥) ساقطة من (ت).\nوالأثر أخرجه الطبري في \"جامع البيان\" ٦/ ٢٠٤، وسنده صحيح.\n(٦) الثوري، ثقة، حافظ، إمام، حجة وكان ربما دلس.","vol":"10","page":536},{"text":"النعمان (١)، عن سعيد بن جبير (٢)، عن ابن عباس، ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ قال: ما نسخها شيء (٣).\nوروى حجاج (٤)، عن ابن جريج (٥) قال: أخبرني القاسم بن أبي بزة (٦) أنه سأل سعيد بن جبير (٧): هل لمن قتل مؤمنا توبة؟ قال: لا.\n_________\n(١) المغيرة بن النعمان النخعي.\nروى عن: سعيد، وأبي الزبير. وعنه: شعبة، والثوري.\nوثقه ابن معين، وأبو داود، وأبو حاتم، والعجلي، والحافظ.\nانظر: \"معرفة الثقات\" للعجلي \"تهذيب التهذيب\" لابن حجر ١١/ ٢٤٢، \"تقريب التهذيب\" لابن حجر (٦٨٥٢).\n(٢) ثقة، ثبت، فقيه.\n(٣) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه البخاري في كتاب التفسير، باب قوله: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ﴾ (٤٥٩٠)، ومسلم في كتاب التفسير، باب في تحريم الخمر (٣٠٢٣)، وأبو داود في كتاب الفتن والملاحم، باب في تعظيم قتل المؤمن (٤٢٧٥) مختصرًا، والنسائي في \"التفسير\" ١/ ٣٩٧ (١٣٥) كلهم من طريق شعبة عن المغيرة به، إلا أبا داود فمن طريق سفيان، كما هو عند الطبري في \"جامع البيان\" ٥/ ٢١٩، ومن طريقه نقل المصنف.\n(٤) حجاج بن محمد المصيصي، أبو محمَّد الأعور، ثقة، ثبت، اختلط في آخر عمره.\n(٥) ثقة، فقيه، فاضل، كان يدلس ويرسل.\n(٦) القاسم بن نافع -وقيل يسار- المخزومي -ولاء- أبو عاصم القارئ.\nروى عن سعيد، وعكرمة. وعنه ابن جريج، وشعبة.\nوثقه ابن معين، والنسائي، والعجلي في \"معرفة الثقات\" (١٤٩٤).\nوانظر: \"التاريخ الكبير\" للبخاري ٧/ ١٦٧، \"تهذيب الكمال\" للمزي ٢٣/ ٣٣٨.\n(٧) ثقة، ثبت، فقيه.","vol":"10","page":537},{"text":"قال: فقرأت عليه (١) الآية: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا (٦٨)﴾ إلى قوله ﴿إِلَّا مَنْ تَابَ﴾ قال سعيد: فقرأتها على ابن عباس، كما قرأتها علي، فقال: هذه مكية، نسختها آية مدنية، التي في سورة النساء (٢).\nوروى أبو الزناد (٣)، عن خارجة بن زيد (٤)، عن أبيه زيد بن ثابت قال: لما نزلت هذه الآية التي في الفرقان: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ﴾ إلى قوله: ﴿إِلَّا مَنْ تَابَ﴾ عجبنا من لينها، فلبثنا سبعة أشهر، ثم نزلت في سورة النساء: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ الآية، فنسخت الغليظة اللينة. (٥)\n_________\n(١) بعدها في (م)، (ت): هذه.\n(٢) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه البخاري في كتاب التفسير، باب قوله ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ﴾ (٤٧٦٢)، ومسلم في كتاب التفسير (٣٠٢٣)، والطبري في \"جامع البيان\" ٥/ ٢١٩ عن سعيد بن جبير به.\n(٣) عبد الله بن ذكوان، ثقة، فقيه.\n(٤) خارجة بن زيد بن ثابت الأنصاري، أبو زيد المدني، ثقة، فقيه، مات سنة (١٠٠ هـ) وقيل: قبلها.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٧٤، \"تهذيب الكمال\" للمزي ٨/ ٨، \"تقريب التهذيب\" لابن حجر (١٦١٩).\n(٥) الحكم على الإسناد:\nرجاله ثقات. =","vol":"10","page":538},{"text":"ويقال: إن الغليظة نزلت بعد اللينة بستة أشهر (١)، فنقول، وبالله التوفيق: إن قول المفسرين، واختلافهم في الآيتين -أيهما أنزلت قبل- وقولهم: إن إحداهما ناسخة، والأخرى منسوخة، فلا فائدة فيه، إذ ليس سبيلهما سبيل الناسخ والمنسوخ؛ لأن النسخ لا يقع في الأخبار، وإنما يكون في الأحكام، والآيتان جميعًا خبران، فإن تكن الآية التي في سورة (٢) النساء أنزلت أولًا، فإنها مجملة لم يستوف حكمها بالنص، وفسر حكمها في الآية التي في الفرقان، وإن كانت الآية (١) التي في الفرقان أنزلت متقدمة، ثم أنزلت التي في النساء\n_________\n= التخريج:\nأخرجه بهذا اللفظ: الطبراني في \"المعجم الكبير\" ٥/ ١٤٩ (٤٩٠٥)، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٣٥١ إلى ابن مردويه.\nوأخرجه الطبري في \"جامع البيان\" ٥/ ٢٢٠ بلفظ مقارب، إلا أن أبا الزناد قال: سمعت رجلًا يحدث عن خارجة بن زيد قال: سمعت أباك يقول ... فذكره.\nوقد جاء التصريح باسم هذا الرجل المبهم عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٢٧، والطبراني في \"المعجم الكبير\" ٥/ ١٤٩ (٤٩٠٥)، والبخاري في \"التاريخ الكبير\" ٧/ ٥٨، واسمه مجالد بن عوف، قال ابن حجر في \"تقريب التهذيب\" (٦٤٧٩): صدوق.\nوكذلك صرح باسمه عند أبي داود في كتاب الفتن والملاحم، باب في تعظيم قتل المؤمن (٤٢٧٢)، والنسائي في كتاب تحريم الدم، -تعظيم الدم ٧/ ٨٧، وأخرجه النحاس في \"الناسخ والمنسوخ\" ٢/ ٢١٧ (٣٨٣) بسنده، وفيه أن أبا الزناد سمع من خارجة بلا واسطة، وهذه فائدة مهمة، وأخرجه -بالإبهام- عبد الرزاق في \"تفسير القرآن\" ١/ ١٦٨، وسعيد بن منصور في \"سننه\" ٤/ ١٣٢١ (٦٦٧).\n(١) هذه رواية عن زيد أيضًا، أخرجها عبد الرزاق في \"تفسير القرآن\" ١/ ١٦٨، والطبري في \"جامع البيان\" ٥/ ٢٢٠.\n(٢) من (ت).","vol":"10","page":539},{"text":"آخرًا (١) فإنه استغنى (٢) بتفسير ما في الفرقان عن إعادة تفسيرها في التي في النساء، فاعلم.\nوأما قول من زعم: إن من وافى القيامة (وهو مرتكب) (٣) للكبائر، وهو مؤمن، لم يضره ذلك، فإنه راد لكتاب الله -﷿-، لأن الله تعالى قال: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ فلم يطلق المغفرة لما دون الشرك (٤)، بل رده إلى المشيئة، ليعلم أن منه ما يكون مغفورًا، ومنه ما يكون صاحبه به (٥) معذبًا، ثم يخرج من النار، فلا يؤبد فيها، ويؤيد ذلك قصة الشفاعة (٦)، وغيرها، فدلت هذه الدلائل على بطلان قول الوعيدية، والمرجئة، وصحة قولنا، فهذا حكم الآية، والله أعلم (٧).\n* * *\n_________\n(١) من (ت).\n(٢) في (ت): يستغنى.\n(٣) في (ت): ممن ارتكب.\n(٤) من (م)، (ت).\n(٥) في (ت): بعد.\n(٦) حديث الشفاعة الطويل.\n(٧) ما ذكر المصنف ﵀ من أن المؤمن إذا قتل عمدًا -بغير حق- فله التوبة، ولا يكفر بذنبه ذلك -إذا لم يستحله- فإن تاب في الدنيا فإن الله يتوب عليه، وإن مات ولم يتب فهو إلى مشيئة الله تعالى، إن شاء غفر له، وإن شاء عذبه، ثم يدخله الجنة بعد ذلك، هذا هو مذهب أهل السنة والجماعة، وهو الحق الذي لا محيد عنه، وكل الأدلة الشرعية تؤيد هذا وتعضده.\nوانظر: -زيادة في البيان- \"شرح العقيدة الطحاوية\" لابن أبي العز الحنفي ٢/ ٥٢٤، \"شرح أصول الاعتقاد\" للالكائي ٦/ ١٠٥٢ وما بعدها، \"مجموع الفتاوى\" لابن تيمية ٣/ ٣٧٤، ٧/ ٥٠١، ١١/ ١٨٤ - ١٨٥، \"مدارج السالكين\" لابن القيم ١/ ٤٢٤.","vol":"10","page":540},{"text":"<span data-type=\"title\" id=toc-954>٩٤ </span>- قوله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا﴾ الآية (١).\nقال الكلبي، عن أبي صالح، عن ابن عباس: نزلت هذه الآية في رجل من بني مرة بن عوف بن سعد بن ذبيان (٢)، يقال له: مرداس بن نهيك (٣)، وكان من أهل فدك (٤)، وكان مسلمًا، لم يسلم من قومه غيره، فسمعوا بسرية لرسول الله -ﷺ- تريدهم، وكان (يومئذ على السرية) (٥) رجل يقال له: غالب بن فضالة الليثي (٦)، فهربوا، وأقام\n_________\n(١) هنا زيادة في (م)، وهي: قرأ حمزة، والكسائي بالثاء، والتاء من التثبت، والباقون بالباء والنون من البيان، وكذلك في الحجرات.\n(٢) في (م): دينار، وذبيان بضم الذال، وكسرها، اسم لبطون متعددة، منها مرة بن عوف بن سعد بن ذبيان.\nانظر: \"الأنساب\" للسمعاني ٣/ ٦.\n(٣) الضمري -على الأرجح -وقيل: الأسلمي، وقيل: الغطفاني، وقد ذكر ابن حجر في \"الإصابة\" ٩/ ١٦٦ اختلاف الرواة في تسمية المقتول والقاتل، ثم قال بعد ذلك: وإن ثبت الاختلاف في تسمية من باشر القتل مع اختلاف في المقتول احتمل تعدد القصة.\n(٤) فدك بفتح الفاء والدال، قرية في الحجاز، على طريق المدينة شرقي خيبر، وهي مما أفاءها الله على رسوله -ﷺ-.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٢٣٨، \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٢٣٥).\n(٥) في الأصل: على يومئذ السرية.\n(٦) الكناني، له ترجمة موجزة في \"الإصابة\" لابن حجر ٨/ ٥٢.\nوالليثي نسبة إلى ليث بن كنانة، حليف بني زهرة.\n\"الأنساب\" ٥/ ١٥١.","vol":"10","page":541},{"text":"الرجل؛ لأنه كان على دين المسلمين، فلما رأى الخيل خاف أن يكون من غير أصحاب رسول الله -ﷺ-، فألجأ غنمه إلى عاقول (١) من الجبل، وصعد هو إلى الجبل، فلما تلاحقت الخيل سمعهم يكبرون فلما سمع التكبير عرف أنهم من أصحاب رسول الله -ﷺ- كبر ونزل، وهو يقول: لا إله إلا الله محمد رسول الله، السلام عليكم، فتغشاه أسامة بن زيد بن حارثة فقتله (٢)، واستاق غنمه، ثم رجعوا إلى رسول الله -ﷺ- فأخبروه الخبر، فوجد رسول الله -ﷺ- من ذلك وجدًا شديدًا، وقد كان سبقهم قبل ذلك الخبر، فقال رسول الله -ﷺ-: \"قتلتموه؛ إرادة ما معه؟ \" ثم قرأ رسول الله -ﷺ- هذه الآية على أسامة، فقال: يا رسول الله، استغفر لي، فقال: \"فكيف بلا إله إلا الله؟ \" فقالها رسول الله -ﷺ- ثلاث مرات، قال أسامة: فما زال رسول الله -ﷺ- يعيدها حتى وددت أني لم أكن أسلمت إلا يومئذ، ثم إن رسول الله -ﷺ- استغفر لي بعد ثلاث مرات، وقال: \"أعتق رقبة\"، وبمثله قال قتادة (٣).\n_________\n(١) العاقول: مكان في الجبل، لا يهتدى إليه، ويطلق العاقول على معظم البحر وموجه، ومعطف الوادي، والنهر.\nانظر: \"القاموس المحيط\" للفيروزآبادي (ص ١٣٣٧) (عقل).\n(٢) ساقطة من (ت).\n(٣) أخرج قول قتادة الطبري في \"جامع البيان\" ٥/ ٢٢٣، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٣٥٧ لعبد بن حميد، وليس فيها ذكر أسامة بن زيد ﵄، وسيأتي أن أسامة بعث إلى الحرقات من جهينة.\nوأخرج الطبري في \"جامع البيان\" ٥/ ٢٢٤ من طريق أسباط عن السدي، وفيه ذكر أسامة وأنه بعث إلى بني ضمرة. =","vol":"10","page":542},{"text":"وروى سماك بن حرب (١)، عن عكرمة (٢)، عن ابن عباس قال: مر رجل من بني سليم (٣) على نفر من أصحاب رسول الله -ﷺ-، معه غنم، فسلم عليهم، فقالوا: ما سلم عليكم إلا ليتعوذ، فعمدوا إليه فقتلوه، وأخذوا غنمه، فأتوا بها رسول الله -ﷺ-، فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا﴾ الآية (٤).\n_________\n= وأخرج أصل القصة عن ابن عباس: البخاري في كتاب التفسير باب: ﴿وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا﴾ (٤٥٩١)، ومسلم في كتاب التفسير (٣٠٢٣)، وأبو داود في كتاب الحروف والقراءات (٣٩٧٤)، والنسائي في التفسير ١/ ٣٩٨ (١٣٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٣٩.\nوكذلك أخرجها عبد الرزاق في \"تفسير القرآن\" ١/ ١٧٠، وسعيد بن منصور في \"السنن\" ٤/ ١٣٥٠ (٦٧٧).\nوأخرج قصة أسامة وقتله الرجل: البخاري في كتاب المغازي، باب بعث النبي -ﷺ- أسامة إلى الحرقات من جهينة (٤٢٦٩)، ومسلم في الإيمان، باب تحريم قتل الكافر بعد أن قال: لا إله إلا الله (٩٦)، والترمذي في التفسير (٥٠٢١)، والحاكم في \"المستدرك\" ٣/ ١٢٥ عن أبي ظبيان عن أسامة بن زيد.\nويلاحظ وجود اختلاف في الروايات في اسم القاتل والمقتول، وأمير الجيش، والمكان المرسل إليه، وهذا الاختلاف يمكن الحكم على الإسناد على اختلاف الوقائع وتعدد القصة، كما تقدم عن ابن حجر ﵀ في \"الإصابة\"، وانظر: كلامه أيضًا في \"فتح الباري\" ١٢/ ٢٠٣ (٦٨٧٢).\n(١) صدوق، وروايته عن عكرمة خاصة مضطربة، وقد تغير بأخرة فكان ربما تلقن.\n(٢) ثقة، ثبت، عالم بالتفسير.\n(٣) قبيلة مشهورة، تسكن منطقة كبيرة تسمى اليوم بالكامل، بين مكة والمدينة.\nانظر: \"جمهرة النسب\" للكلبي (ص ٣٩٥).\n(٤) أخرجه أحمد في \"المسند\" ١/ ٢٢٩، وابن أبي شيبة في \"المصنف\" ٩/ ٤٥٧ (٢٩٤٢٢)، والطبراني في \"المعجم الكبير\" ١١/ ٢٧٨ (١١٧٣١)، والترمذي في =","vol":"10","page":543},{"text":"وروى المبارك عن الحسن: أن ناسًا من المسلمين لقوا ناسًا من المشركين، فحملوا عليهم فهزموهم، قال: فشد (١) رجل منهم، وتبعه رجل، وأراد متاعه، فلما غشيه بالسيف قال: إني مسلم، إني مسلم فكذبه، ثم أوجره (٢) السنان فقتله، وأخذ متاعه. قال: وكان والله قليلًا وعرًا (٣)، قال فرفع ذلك إلى رسول الله -ﷺ- فقال: \"أقتلته بعد ما زعم أنه مسلم؟ \" فقال: يا رسول الله، إنما قالها متعوذًا، فقال رسول الله -ﷺ-: \"فهلا شققت عن قلبه\" قال بم (٤) يا رسول الله؟ قال: \"لتنظر صادقا كان (٥) أو كاذبا\"، قال: أو كنت أعلم ذلك يا رسول الله؟ قال: \"إنما ينبئ عنه لسانه\".\nقال: فما لبث القاتل أن مات، ودفن، فأصبح وقد وضع إلى جنب قبره، قال: ثم عادوا فحفروا له، فكفنوه (٦)، ودفنوه، فأصبح وقد\n_________\n= أبواب تفسير القرآن، باب ومن سورة النساء (٣٠٣٠)، وأبو داود في كتاب الحروف والقراءات (٣٩٧٤)، والبيهقي في \"السنن الكبرى\" ٩/ ١١٥، والطبري في \"جامع البيان\" ٥/ ٢٢٣، والحاكم في \"المستدرك\" ٣/ ١٢٥، وإسناده صحيح. وأخرجه الطبري في \"جامع البيان\" ٥/ ٢٢٤ عن مسروق، بلفظ مقارب.\n(١) شد الرجل أي: هرب وعدا.\nانظر: \"القاموس المحيط\" للفيروزآبادي (ص ٣٧٢) (شد).\n(٢) أي: طعنه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٦٠ (وجر).\n(٣) في (ت): وغدا، ولم أدر ما معنى ذلك.\n(٤) في (م): لم.\n(٥) من (ت).\n(٦) من (ت)، وفي الأصل، (م): فأمكنوا.","vol":"10","page":544},{"text":"وضع إلى جنب قبره مرتين، أو ثلاثًا، فلما رأى أصحاب رسول الله -ﷺ- أن الأرض لا تقبله، أخذوا رجله فألقوه في بعض تلك الشعاب، فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ﴾ الآية.\nوقال الحسن: أما ما ذلك ألا تكون الأرض تُجِن من هو شر منه، ولكن وُعِظَ القوم أن لا يعودوا (١).\n﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ﴾ أي: إذا سرتم في الأرض مجاهدين، ﴿فَتَبَيَّنُوا﴾ حتى تعرفوا المؤمن من الكافر، ومن قرأ بالتاء والثاء (٢)، أي: قفوا حتى تعرفوا المؤمن من الكافر.\n﴿وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا﴾ لأن تحية المؤمن السلام بها يتعارفون، وبها يحيى بعضهم بعضًا، قال ابن سيرين: إنما هو السلام؛ لأنه سلم عليهم رجل فقتلوه (٣)، ومن قرأ: (السلم) (٤)\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٣٩ عن الحسن، بهذا اللفظ. وأخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٦٩، والطبري في \"جامع البيان\" ٥/ ٢٢٤ عن قتادة، بلفظ مقارب.\nوأخرجه الطبري في \"جامع البيان\" ٥/ ٢٢٢ عن ابن عمر، مع اختلاف في الألفاظ، وفيه أن الرجل المقتول اسمه عامر بن الأضبط، والقاتل علم بن جثامة.\n(٢) أي: (فتثبتوا)، وهي قراءة حمزة، والكسائي، وخلف، من التثبت، وقرأ باقي العشرة: ﴿فَتَبَيَّنُوا﴾ بالباء، والنون من البيان.\nانظر: \"الحجة\" لابن زنجلة (ص ٢٠٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥١.\n(٣) لم أجده.\n(٤) في هامش (م): قرأ نافع، وابن عامر، وحمزة: (السلم) بغير ألف، وكذلك أبو جعفر، وخلف، والباقون بإثبات الألف.","vol":"10","page":545},{"text":"فمعناه: المقادة، يعني قوله: لا إله إلا الله محمد رسول الله، ﴿تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا﴾ يعني: تطلبون بذلك الغنم والغنيمة وسلبه، وعرض الدنيا: منافعها ومتاعها، ويقال: العرض: ما سوى الدراهم والدنانير (١).\n﴿فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ﴾ (يعني: ثوابًا كثيرًا) (٢) لمن ترك قتل المؤمن، ﴿كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ﴾ تأمنون في قومكم، بين المؤمنين بـ لا إله إلا الله، قبل الهجرة فلا تخيفوا من قالها، فنهاهم أن يخيفوا أحدًا بأمر كانوا يأمنون بمثله، هم وقومهم، ﴿فَمَنَّ اللَّهُ عَلَيْكُمْ﴾ بالهجرة، ﴿فَتَبَيَّنُوا﴾ أن تقتلوا مؤمنًا، ﴿إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ﴾ من الخير، ﴿خَبِيرًا﴾.\nوروى معاوية بن صالح (٣)، عن علي بن أبي طلحة (٤)، عن ابن عباس في قوله تعالى: ﴿وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا﴾ قال: حرم الله على المؤمنين أن يقولوا لمن شهد ألا إله إلا الله: لست مؤمنًا، كما حرم عليهم الميتة، فهو آمن على ماله ودمه،\n_________\n= انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥١.\nوقوله: المقادة أي: الانقياد والاستسلام.\nانظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٩٥.\n(١) انظر: \"لسان العرب\" لابن منظور (عرض).\n(٢) ما بين القوسين ساقط من (ت).\n(٣) صدوق، له أوهام.\n(٤) صدوق، قد يخطئ، أرسل عن ابن عباس ولم يره.","vol":"10","page":546},{"text":"فلا تردوا عليه قوله (١).\nوتعلق من زعم أن الإيمان هو القول، بهذه الآية، وقالوا: لما قال الله تعالى: ﴿وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا﴾ منعهم من قتلهم بعد إظهار الإسلام، ولم يكن ذلك إلا قولًا منهم، فلولا أن الإيمان هو القول لكان عتب عليهم في قتلهم إياه.\nفيقال لهم: ليس في هذه الآية دليل على أن الإيمان هو القول، وذلك أن القوم إنما شكوا في حاله، هل كان هذا القول منه تعوذا، فقتلوه، والله تعالى لم يجعل إلى عباده غير الحكم بالظاهر، وقد قال رسول الله -ﷺ-: \"أمرت (٢) أن أقاتل الناس حتى يقولوا لا إله إلا الله\"، وليس في ذلك دليل (٣) أن الإيمان هو الإقرار فقط، ألا ترى أن المنافقين كانوا يقولون هذا القول، ثم لم يكن ذلك إيمانًا\n_________\n(١) الحكم على الإسناد:\nإسناده ضعيف؛ معاوية وابن أبي طلحة صدوقان، وهو مرسل عن ابن عباس.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٢٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٤٠، وزاد السيوطي في \"الدر المنثور\" ٢/ ٣٥٩ نسبته لابن المنذر.\n(٢) قبلها في (ت): إنما.\nوالحديث أخرجه البخاري في كتاب الإيمان، باب: ﴿فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ﴾ (٢٥)، ومسلم كتاب الإيمان، باب الدعاء إلى الشهادتين وشرائع الإسلام (٢٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٤٠٠ (١٧٥) وغيرهم من حديث ابن عمر ﵄.\nوفي الباب عن أنس، وأبي هريرة، وجابر، ومعاذ، وأوس بن شداد، وغيرهم.\n(٣) من (م).","vol":"10","page":547},{"text":"منهم، وقد بين في معنى هذه الآية أن النبي -ﷺ- قال: \"هذا شققت عن قلبه\" (١) فثبت أن الإيمان هو الإقرار وغيره (٢)، وأن حقيقته التصديق بالقلب، ولكن ليس للعبد حكم إلا على ما سمعه منه فقط.\nوفي هذه الآية رد على أهل القدر، وهو أن الله -﷾- أخبر أنه منَّ على المؤمنين من بين جميع الخلق بأن خصهم بالتوفيق، فصاروا مخصوصين بالإيمان؛ لأن الله تعالى لو خلق الخلق كلهم للإيمان -كما زعمت القدرية- فما معنى اختصاصهم بالمنة من بين الخلق كلهم؟ وما الفصل بينهم وبين من قال: إن المنة لهم في الإيمان بالله، إذ كانوا مساوين لغيرهم في جميع المعاني، فأقروا، ولم يعاندوا كما عاند غيرهم مع مساواتهم لهم في جميع المعاني.\n\n<span data-type=\"title\" id=toc-955>٩٥ </span>- قوله: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ الآية.\nقال الكلبي، عن أبي صالح، عن ابن عباس: لما ذكر الله تعالى فضيلة المجاهدين على القاعدين، ورغبهم في الجهاد أتاه عبد الله ابن أم مكتوم (٣)،\n_________\n(١) قطعة من حديث أسامة الذي سبق الحكم على الإسناد.\n(٢) أي: مع الإقرار باللسان التصديق بالقلب، والعمل بالجوارح، فكل هذه الثلاثة أركان لازمة، لا يتم الإيمان بدونها.\n(٣) القرشي، العامري، مؤذن رسول الله -ﷺ-، هاجر بعد بدر، كان النبي -ﷺ- يجله، ويستخلفه على المدينة، فيصلي ببقايا الناس، شهد القادسية، ثم رجع إلى المدينة وتوفي بها سنة (١١٥ هـ).\nانظر: \"حلية الأولياء\" لأبي نعيم ٢/ ٤، \"سير أعلام النبلاء\" للذهبي ١/ ٣٦٠، \"شذرات الذهب\" لابن العماد الحنبلي ١/ ٢٨.","vol":"10","page":548},{"text":"وعبد الله بن جحش (١) -وليس بالأسدي- وهما أعميان، فقالا: يا رسول الله، ذكر الله تعالى فضيلة المجاهدين على القاعدين وأمر بالجهاد، وحالنا على ما ترى ونحن نشتهي الجهاد، فهل لنا من رخصة، فنزل: ﴿غَيْرُ أُولِي الضَّرَرِ﴾ (٢) في البصر، فجعل لهم من الأجر ما للمجاهدين؛ لزمانتهم (٣).\nوروى حماد (٤)، عن ثابت (٥)، عن عبد الرحمن بن أبي ليلى (٦) قال: لما نزلت هذه الآية ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ\n_________\n(١) ذكره ابن حجر في \"الإصابة\" ٦/ ٣٥، وعزاه للكلبي، والثعلبي.\nأما الأسدي، فهو عبد الله بن جحش بن رباب، حليف عبد شمس، أحد السابقين، هاجر إلى الحبشة، وشهد بدرًا، عقد له النبي -ﷺ- أول راية في الإسلام، حين بعثه في سرية إلى نخلة، استشهد يوم أحد، ودفن هو وحمزة في قبر واحد، وعمره نيف وأربعون سنة.\nانظر: \"الإصابة\" لابن حجر ٦/ ٣٤.\n(٢) في هامش (م): قرأ نافع، وابن عامر، والكسائي: (غير) بنصب الراء، وسيأتي بيان ذلك.\n(٣) أخرجه الترمذي في أبواب تفسير القرآن (٣٠٣٢)، والنسائي في \"التفسير\" ١/ ٣٩٩ (١٣٧) والطبري في \"جامع البيان\" ٥/ ٢٢٩ من طريق عبد الكريم، عن مقسم، عن ابن عباس، ووقع عند الطبري تسمية عبد الله بن جحش بأبي أحمد. وقد جزم ابن حجر في \"فتح الباري\" ٨/ ١٠٩ أن هذا هو الصواب في اسمه، وترجم له في \"الإصابة\" ٧/ ٣.\nوأخرجه البخاري في كتاب التفسير باب: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ (٤٥٩٥) مختصرًا، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٧٠، والبيهقي في \"السنن الكبرى\" ٩/ ٢٣، كلهم من الطريق نفسها، وكذلك ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٤٢.\n(٤) ثقة، ثبت.\n(٥) هو البناني، ثقة، عابد.\n(٦) ثقة.","vol":"10","page":549},{"text":"وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ﴾ قال ابن أم مكتوم: اللهم أنزل عذري، فنزل: ﴿غَيْرُ أُولِي الضَّرَرِ﴾ فوضعت بينهما، فكان بعد ذلك يغزو، ويقول: ادفعوا إليّ اللواء، ويقول: أقيموني بين الصفين فإني لا أستطيع أن أفر (١).\nوروى معمر (٢)، عن ابن شهاب (٣): أن زيد بن ثابت قال: كنت جالسًا عند النبي - ﷺ -، وفخذه على فخذي، وقد أملى علي: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ فعرض ابن أم مكتوم، قال: فثقلت فخذ رسول الله - ﷺ - على فخذي، حتَّى كادت تنحطم، ونزلت عليه: ﴿غَيْرُ أُولِي الضَّرَرِ﴾ (٤).\n_________\n(١) الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالأثر ذكره ابن سعد في \"الطبقات الكبرى\" ٤/ ٢١١، والسيوطي في \"الدر المنثور\" ٢/ ٣٦٣.\n(٢) ثقة، ثبت، فاضل، إلا أن في روايته فيما حدث به في البصرة شيئًا.\n(٣) الزهري، متفق على جلالته وإتقانه.\n(٤) أخرجه من هذا الطريق: عبد الرزاق في \"تفسير القرآن\" ١/ ١٦٩، وأحمد في \"المسند\" ٥/ ١٨٤ (٢١٦٠١)، والبخاري في كتاب الجهاد، باب: قول الله تعالى: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ (٢٨٣٢)، والطبري في \"جامع البيان\" ٥/ ٢٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٤٣، والطبراني في \"المعجم الكبير\" ٥/ ١٦١ (٤٨٩٩)، وغيرهم.\nوأخرجه البخاري في كتاب الجهاد باب: قول الله تعالى: ﴿لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ﴾ (٢٨٣١)، ومسلم كتاب الإمارة، باب حرمة نساء المجاهدين وإثم من خالفهم فيهن (١٨٩٨)، وأحمد في \"المسند\" ٤/ ٢٨٢ (١٨٤٨٥)، وغيرهم من طرق عن أبي إسحاق عن البراء بن عازب.","vol":"10","page":550},{"text":"وتفسير الآية: لا يستوي القاعدون من المؤمنين عن الغزو، والجهاد، الذين هم (١) غير أولي الضرر، أي: غير أولي الزمانة، والضعف في البدن والبصر.\nوالضرر مصدر، يقال: رجل ضرير، بين الضرر (٢).\nوروى معاوية بن صالح (٣)، عن علي بن أبي طلحة (٤)، عن ابن عباس: ﴿غَيْرُ أُولِي الضَّرَرِ﴾ قال: أولي العذر.\n﴿وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ﴾ أي: ليسس المؤمنون القاعدون عن الجهاد من غير عذر، والمؤمنون المجاهدون سواء، غير أولي الضرر فإنهم يساوون المجاهدين؛ لأن الضرر أقعدهم عنه.\nو﴿غَيْرِ﴾ رفع على نحت القاعدين، ومن نصب ﴿غَيْرِ﴾ فعلى الاستثناء.\n﴿فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً﴾ أي: فضيلة، ﴿وَكُلًّا﴾ يعني: المجاهد والقاعد، ﴿وَعَدَ اللَّهُ الْحُسْنَى﴾ وهي الجنّة بإيمانهم، ثم بين فضل المجاهدين على القاعدين فقال:\n_________\n(١) من (م)، (ت)، وفي الأصل بياض.\n(٢) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٥٠٤).\n(٣) صدوق، له أوهام.\nوالأثر أخرجه الطبري في \"جامع البيان\" ٥/ ٢٣١ إلا أنَّه قال: أهل الضرر.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٤٣، وبمثل ما ذكره المصنف، وزاد السيوطي في \"الدر المنثور\" ٢/ ٣٦٣ نسبته لابن المنذر.\n(٤) صدوق، قد يخطئ، أرسل عن ابن عباس ولم يره.","vol":"10","page":551},{"text":"<span data-type=\"title\" id=toc-956>٩٦ </span>- ﴿وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا (٩٥) دَرَجَاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (٩٦)﴾.\nقال (١): كان يقال: الإسلام درجة، والهجرة (في سبيل الله) (٢) درجة، والجهاد في الهجرة درجة، والقتل في الجهاد درجة.\nوقال ابن محيريز في هذه الآية: هي سبعون درجة، ما بين كل درجتين عدو الفرس الجواد المضمر سبعين خريفًا (٣).\n\n<span data-type=\"title\" id=toc-957>٩٧ </span>- قوله ﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ﴾ الآية،\nنزلت هذه الآية في ناس من أهل مكة، تكلموا بالإسلام ولم يهاجروا، منهم: قيس بن الفاكه بن المغيرة، وقيس بن الوليد بن المغيرة، وأشباههما، أظهروا الإيمان، وأسروا النفاق، فلما كان يوم بدر خرجوا مع المشركين إلى حرب المسلمين، فلما التقى الناس ورأوا قلة المسلمين قالوا: غر هؤلاء دينهم، فقتلوا يوم بدر،\n_________\n(١) كذا في النسخ بدون ذكر القائل، وهو قتادة ﵀، أخرجه عنه الطبري في \"جامع البيان\" ٥/ ٢٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٤٥، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٢/ ٣٦٤.\n(٢) ما بين القوسين ساقط من (م)، وفي \"تفسير الطبري\" والهجرة في الإسلام.\n(٣) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٤٥، وعبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٣٦٤.\nوالجواد المضمر: هو الَّذي أعد إعدادًا للسباق والركض.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٩٩ (ضمر).","vol":"10","page":552},{"text":"ضربت الملائكة وجوههم وأدبارهم، وقالوا لهم ما ذكر الله سبحانه (١).\n﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ﴾ أي: يقبض أرواحهم ملك الموت، وقوله ﴿تَوَفَّاهُمُ﴾ إن شئت جعلته ماضيًا، فيكون في موضع النصب، وإن شئت جعلته رفعا على المستقبل، والمعنى: تتوفاهم (٢)، وأراد بالملائكة ملك الموت؛ لأن الله تعالى قد يجمل الخطاب في موضع ويفسره في موضع، فيكون الحكم للمفسر ويرد المجمل إليه، يقول: ﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ﴾، يحتمل أن يكون أراد به ملك الموت، واحتمل أن يكون غيره؛ لكنه لما فسره في موضع آخر بقوله تعالى: ﴿قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ﴾ (٣) علم أن المراد من قوله: ﴿تَوَفَّاهُمُ الْمَلَائِكَةُ﴾ ملك الموت والله أعلم.\nفإن قيل: فلم أخرجه بلفظ الجماعة؟ قيل: قد يرد الخطاب بلفظ الجمع والمراد منه الواحد، كقوله تعالى: ﴿إِنَّا نَحْنُ﴾ ولا شك أن الله واحد، ومثله في القرآن كثير.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٤٦، وعبد بن حميد، كما في \"الدر المنثور\" ٢/ ٣٦٥ عن عكرمة.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ٥/ ٢٣٤ وفيه أنَّه قال: أبو قيس بن الفاكه، وكذا وقع في \"السيرة النبوية\" لابن هشام ٢/ ٢٩٤: أبو قيس بن الفاكه، وأبو قيس بن الوليد.\nوانظر: \"تفسير القرآن\" لعبد الرزاق ١/ ١٧٢.\n(٢) هذا معنى مقالة الفراء في \"معاني القرآن\" ١/ ٢٨٤، والزجاج في \"معاني القرآن\" ٢/ ٩٤.\n(٣) السجدة: ١١.","vol":"10","page":553},{"text":"وقوله ﴿ظَالِمِي أَنْفُسِهِمْ﴾ بالشرك والنفاق، ونصب ﴿ظَالِمِي﴾ على الحال، أي: توفاهم الملائكة في حال ظلمهم، أي: شركهم، ﴿قَالُوا﴾ يعني: الملائكة لهم ﴿فِيمَ كُنْتُمْ﴾ أي: في ماذا كنتم؟ سؤال تقريع وتوبيخ، ويجوز أن يكون معناه: فيمن كنتم، في المشركين، أم في المسلمين؟ (١).\n﴿قَالُوا كُنَّا مُسْتَضْعَفِينَ﴾ أي: مقهورين عاجزين ﴿فِي الْأَرْضِ﴾ يعني: أرض مكة، فأخرجونا معهم كارهين، ﴿قَالُوا﴾ يعني: الملائكة ﴿أَلَمْ تَكُنْ أَرْضُ اللَّهِ﴾ يعني: المدينة ﴿وَاسِعَةً﴾ أي: آمنة ﴿فَتُهَاجِرُوا فِيهَا﴾ فتنتقلوا إليها، وتخرجوا من بين أظهر أهل مكة.\nروى سليمان بن عمرو (٢)، عن عبد الله بن عثمان بن خثيم (٣)، عن سعيد بين جبير (٤) في قوله تعالى: ﴿أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا﴾ قال: إذا عمل بالمعاصي في أرض فاخرج منها (٥).\n_________\n(١) من (م)، (ت)، وفي الأصل بياض.\n(٢) أبو داود النخعي، كذاب.\nانظر: \"تهذيب الكمال\" للمزي ١٥/ ٨٠، \"شذرات الذهب\" لابن العماد الحنبلي ١/ ١٨٩.\n(٣) أبو عثمان القارئ المكي، صدوق.\n(٤) ثقة، ثبت، فقيه.\n(٥) الحكم على الإسناد:\nفيه سليمان بن عمرو كذاب.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٣٤٦.","vol":"10","page":554},{"text":"وروى سليمان بن عمرو (١)، عن عباد بن منصور الناجي (٢)، عن الحسن (٣) قال: قال رسول الله - ﷺ -: \"من فر بدينه من أرض إلى أرض، وإن كان شبرًا من الأرض، استوجب به الجنَّة، وكان رفيق أبيه إبراهيم ﵇ ونبيه محمد - ﷺ -\" (٤)، فأكذبهم الله تعالى، وأعلمنا أنهم كانوا مستطيعين للهجرة، فقال: ﴿فَأُولَئِكَ مَأْوَاهُمْ﴾ أي: منزلهم ﴿جَهَنَّمُ وَسَاءَتْ مَصِيرًا﴾ أي: بئس المصير إلى جهنم.\nثم استثنى أهل العذر منهم، فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-958>٩٨ </span>- ﴿إِلَّا الْمُسْتَضْعَفِينَ﴾\nيعني: المؤمنين المخلصين المقهورين بمكة، لم يستطيعوا\n_________\n(١) أبو داود النخعي، كذاب.\n(٢) صدوق، رمي بالقدر، وكان يدلس وتغير بأخرة.\n(٣) البصري، ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(٤) الحكم على الإسناد:\nفيه سليمان بن عمرو كذاب.\nالتخريج:\nلم أجده بهذا اللفظ، وقد أخرج الحارث في \"مسنده\" كما في \"بغية الباحث\" ٢/ ٧٧٣ (٧٧٤) من طريق سفيان الثوري، عن أبيه، عن الربيع بن خثيم، عن ابن مسعود مرفوعا بلفظ: \"سيأتي على الناس زمان تحل فيه الغربة، ولا يسلم لذي دين دينه إلا من فر بدينه من شاهق إلى شاهق، أو من جحر إلى جحر كالطائر يفر بفراخه\"، وسنده صحيح.\nوأخرج الداني في \"السنن الواردة في الفتن\" ٢/ ٤٤٧ (١٥٨) من طريق سفيان عن عمرو بن دينار قال: من فر بدينه شبرًا حشر مع عيسى ابن مريم.\nوالحديث الَّذي ذكره المصنف لا يصح؛ لأن فيه عباد بن منصور ضعيف، والحسن كثير الإرسال، وقد أرسله، وسليمان معروف بالكذب.","vol":"10","page":555},{"text":"الهجرة، ومنعوا من اللحوق بالنبي - ﷺ -، وهم يريدون اللحوق به ﴿مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ﴾ و﴿الْمُسْتَضْعَفِينَ﴾ نصب على الاستثناء، من ﴿مَأْوَاهُمْ﴾ (١)، ﴿لَا يَسْتَطِيعُونَ حِيلَةً﴾ أي: لا يقدرون على حيلة ولا قوة ولا نفقة للخروج منها، ﴿وَلَا يَهْتَدُونَ سَبِيلًا﴾ أي: لا يعرفون طريقًا إلى الخروج منها.\nقال مجاهد: يعني طريق المدينة (٢).\nوقال ابن عباس: كنت أنا وأمي من الذين ﴿لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا﴾ وكنت غلامًا صغيرًا (٣).\n\n<span data-type=\"title\" id=toc-959>٩٩ </span>- ﴿فَأُولَئِكَ﴾ أي: أهل هذه الصفة ﴿عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ﴾\nأي يتجاوز، ﴿وَكَانَ اللَّهُ عَفُوًّا غَفُورًا﴾.\nوفي هذه الآية دليل على بطلان قول من قال: إن الإيمان هو الإقرار فقط وذلك أن هؤلاء القوم كانوا قد أظهروا الإقرار، فلم ينفعهم ذلك بعد أن لم تكن سرائرهم موافقة لأقوالهم.\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٢/ ٩٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٣٧، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٢/ ٣٦٨.\n(٣) أخرجه البخاري في كتاب التفسير، باب: ﴿وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ﴾ (٤٥٨٨)،\nولفظه: كنت أنا وأمي ممن عذر الله، وأخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٧٢، الطبري في \"جامع البيان\" ٥/ ٢٣٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٤٩، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" ٢/ ٣٦٨.","vol":"10","page":556},{"text":"<span data-type=\"title\" id=toc-960>١٠٠ </span>- قوله -﷿-: ﴿وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللَّهِ﴾\nأي: في طاعة الله، ﴿يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً﴾ قال مجاهد: ﴿مُرَاغَمًا كَثِيرًا﴾ أي: متزحزحًا عما يكره (١).\nوقال علي بن أبي طلحة، عن ابن عباس (٢)، وعلي بن الحكم، عن الضحاك (٣): المراغم: التحول من الأرض إلى الأرض، وأما السعة: فالسعة من الرزق، وبه قال مقاتل بن حيان (٤).\nوقال أبو عبيدة: المراغم والمهاجر واحد، يقال (٥): راغمت قومي وهاجرتهم، وهو المضطرب والمذهب في الأرض (٦).\nقال النابغة الجعدي:\nكطود يلاذ بأركانه ... عزيز المراغم والمذهبِ (٧)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٤١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٤٩، وعبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي) ٢/ ٣٦٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٤١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٤٩، وابن المنذر كما في \"الدر المنثورا للسيوطي ٢/ ٣٦٨.\n(٣) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٣/ ١٠٤٩.\nوابن عباس، والضحاك، والربيع.\n(٤) انظر: \"جامع البيان\" للطبري ٥/ ٢٤٢، ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٥٠.\n(٥) في (ت): يقول.\n(٦) \"مجاز القرآن\" ١/ ١٣٨.\n(٧) البيت في \"ديوانه\" (ص ٢٢)، \"لسان العرب\" لابن منظور (رغم).","vol":"10","page":557},{"text":"قال القتيبي: وأصله (١) أن الرجل كان إذا أسلم خرج عن قومه مراغمًا، أي: مغاضبًا لهم ومهاجرًا، أي: مقاطعًا، من الهجران، فقيل للمذهب: مراغم، وللمصير إلى رسول الله - ﷺ - هجرة؛ لأنها كانت هجرة الرجل قومه (٢).\nوقيل: إن أصله من الرغام وهو التراب، فمعنى راغمته، أي: هاجرته، ولم أبال وإن رغم أنفه، أي: لصق بالتراب.\nولما نزلت هذه الآية سمعها رجل من بني ليث، شيخ كبير مريض، يقال له جندع بن ضمرة (٣) فقال: والله ما أنا ممن استثنى الله تعالى، وإني لأجد حيلة وإن لي من المال ما يبلغني المدينة وأبعد منها، والله لا أبيت الليلة بمكة، أخرجوني. فخرجوا به، يحملونه على سرير، حتَّى أتوا به التنعيم (٤)، فأدركه الموت بها، (فصفق يمينه) (٥) على\n_________\n(١) ساقطة من (ت).\n(٢) كلام ابن قتيبة في \"تفسير غريب القرآن\" (ص ١٣٠).\nوانظر: \"لسان العرب\" لابن منظور (رغم).\n(٣) قال ابن حجر: اختلف في اسمه، واسم أبيه على أكثر من عشرة أوجه.\nومن أشهر هذه الأوجه ما ذكره المصنف هنا.\nوقد ذكر الطبري في \"جامع البيان\" ٥/ ٢٣٨ - ٢٤١ روايات متعددة من طرق لهذه القصة، فيها ذكر بعض من هذه الأوجه.\n(٤) واد ينحدر شمالًا عن مكة، وهو ميقات لمن أراد العمرة، ممن كان في مكة، وأصبح اليوم من أحياء مكة الكبيرة، بينه وبين المسجد الحرام ستة أكيال تقريبًا، شمالًا على طريق الهجرة -طريق المدينة السريع-.\nانظر: \"معالم مكة التاريخية\" لعاتق البلادي (ص ٥٠، ٥١).\n(٥) في (ت): فطفق بيمينه.","vol":"10","page":558},{"text":"شماله، ثم قال: اللهم هذه لك، وهذه لرسولك، أبايعك على ما بايعك عليه رسولك. فمات حميدًا، فبلغ خبره أصحاب النبي - ﷺ - فقالوا: لو وافى المدينة لكان أتم أجرًا. وقال المشركون وضحكوا: ما أدراك هذا ما طلب؟ فأنزل الله تعالى (١): ﴿وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ﴾ قبل بلوغه إلى مهاجرته ﴿فَقَدْ وَقَعَ أَجْرُهُ﴾ أي: وجب ثوابه على الله، بإيجابه ذلك على نفسه فضلًا منه ﴿وَكَانَ اللَّهُ غَفُورًا﴾ لما كان منه في حال الشرك، ﴿رَحِيمًا﴾ بما كان منه في الإسلام.\n\n<span data-type=\"title\" id=toc-961>١٠١ </span>- قوله: ﴿وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ﴾\nأي: سافرتم فيها ﴿فَلَيْسَ عَلَيْكُمْ جُنَاحٌ﴾ أي: حرج وإثم ﴿أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ﴾ يعني؛ من الأربع ركعات إلى ركعتين ﴿إِنْ خِفْتُمْ﴾ أي: علمتم ﴿أَنْ يَفْتِنَكُمُ﴾ أي: يغتالكم ويقتلكم ﴿الَّذِينَ كَفَرُوا﴾ في الصلاة، ﴿إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُبِينًا﴾ أي: ظاهروا العداوة.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٣٨، من طرق، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٠٥٠ - ١٠٥١، والبيهقي في \"السنن الكبرى\" ٩/ ١٤ - ١٥.\nوأخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٧١، وسعيد بن منصور في \"سننه\" ٤/ ١٣٦١ (٦٨٥)، والأزرقي في \"أخبار مكة\" ٢/ ٢١٢، والفاكهي في \"أخبار مكة\" ٤/ ٦٢، والواحدي في \"أسباب النزول\" (ص ١٨٠ - ١٨١).\nوأخرجه أبو يعلى في \"مسنده\" ٥/ ٨١ (٢٦٧٩)، والطبراني في \"المعجم الكبير\" ٥/ ٢٧٢ (١١٧٠٩)، وقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٠: رواه أبو يعلى، ورجاله ثقات، كلهم من طرق عن سعيد بن جبير، وعكرمة، وأسانيد القصة إليهما صحيحة.","vol":"10","page":559},{"text":"وقال صاحب \"النظم\" (١): قوله ﴿وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ﴾ تمام الكلام هاهنا، ثم افتتح قصة (صلاة الخوف) (٢) بغير واو العطف، فقال: ﴿إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا﴾ يريد: وإن خفتم، وهو حرف شرط، وفي القرآن مثل هذا كثير، أن يجيء الخبر بتمامه وانقطاعه، ثم ينسق عليه خبر آخر، منفصلًا منه في الباطن، وهو في الظاهر كالمتصل به، كقوله: ﴿الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ﴾ (٣) هذه حكاية (٤) عن امرأة العزيز، ثم وصل بها حكاية (٥) أخرى عن يوسف، وهو قوله: ﴿ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ﴾ (٦)، لأن بعد الاعتراف بالذنب لا معنى لقوله ﴿لَمْ أَخُنْهُ بِالْغَيْبِ﴾، وفي التفسير: أن يوسف لما قال هذه المقالة، قال له جبريل: ولا حين هممت حينئذ، قال يوسف: ﴿وَمَا أُبَرِّئُ نَفْسِي﴾ (٧).\n_________\n(١) يقصد كتاب \"نظم القرآن\" وصاحبه أبو علي الجرجاني الطوسي، توفي سنة (٣١٠ هـ) تقريبًا، والمصنف يرويه من طريق شيخه ابن حبيب عن أبي النصر الطوسي عن أبي على الطوسي، انظر: مقدمة \"الكشف والبيان\"، ولم أقف على كتاب \"النظم\".\n(٢) من (م)، (ت)، وفي الأصل بياض.\n(٣) يوسف: ٥١.\n(٤) في (ت): إخبار وهو أولى من لفظ الحكاية.\n(٥) في (ت): خبرًا.\n(٦) يوسف: ٥٢.\n(٧) يوسف: ٥٣، أخرجه الحارث في \"مسنده\" كما في \"بغية الباحث\" ٢/ ٧٢٥ (٧١٦)، وفي سنده خصيف بن عبد الرحمن، سيئ الحفظ كما في \"تقريب التهذيب\" لابن حجر (١٧١٨).","vol":"10","page":560},{"text":"ومثل هذا قوله: ﴿وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ﴾ ثم قال: ﴿مَا كَانَ لَهُمُ الْخِيَرَةُ﴾ افتتاح كلام آخر، يريد به النفي؛ لأنه لو كان متصلًا بأول الكلام فيكون (١) معناه: ويختار ما يختارون.\nقال: وحمل الآية على نحو ما أشرنا إليه من النظم يفيد زيادة معنى، وهو وجوب القصر في السفر (٢) من غير خوف بنص الآية، لأنك متى ما جعلت قوله ﴿إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا﴾ متصلًا بذكر قصر الصلاة لزمك أن تقول قصر الصلاة في السفر من غير خوف واجب (٣) بالسنة، فإن السنة ناسخة للكتاب، وحمل الآية على زيادة معنى، مع استقامة نظمها، أولى من حملها على غيرها (٤).\n\nذكر حكم الآية:\nاختلف أصحاب النبي - ﷺ - ومن بعدهم في إتمام الصلاة في السفر، فمنهم من قال: إن الصلاة في السفر ركعتان، لا يجوز أن يبلغ بها أربعًا (٥).\n_________\n(١) في (ت): لكان.\n(٢) في (م): جواز القصر في الصلاة.\n(٣) من (ت).\n(٤) كما قال العلماء: حمل الآية على التأسيس أولى من حملها على التأكيد.\n(٥) وهو قول أحمد، لكنه لم يوجب القصر، بل رآه الأفضل والأولى، ومن قبله كان يفضله أيضًا كابن عمر، وابن عباس، وروي عنهما التشديد في تركه، وحماد بن أبي سليمان، وعمر بن عبد العزيز.\nانظر: \"المغني\" لابن قدامة ٣/ ١٢٢.\nوأبو حنيفة أوجب القصر.\nانظر: \"فتح القدير\" لابن الهمام ٢/ ٣١.","vol":"10","page":561},{"text":"ومنهم من قال: إن الصلاة في السفر أربع ركعات (١)، ولكن أبيح له القصر تخفيفًا عنه، وإليه ذهب الشافعي (٢).\nواحتج بحديث طلحة بن عمرو (٣)، عن عطاء بن أبي رباح (٤)، عن عائشة قالت: كل ذلك قد فعل رسول الله - ﷺ -، قصر الصلاة في السفر، وأتم (٥).\n_________\n(١) ساقطة من (م).\n(٢) في \"الأم\" للشافعي ١/ ٢٥٧.\n(٣) الحضرمي، متروك.\n(٤) ثقة، فقيه، فاضل، لكنه كثير الإرسال.\n(٥) الحكم على الإسناد:\nفيه طلحة بن عمرو، متروك.\nالتخريج:\nالحديث أخرجه الدارقطني في \"السنن\" ٢/ ١٨٩ (٤٣)، والبيهقي في \"السنن الكبرى\" ٣/ ١٤٢ من طريق طلحة بن عمرو، عن عطاء، عن عائشة، وهذا سند ضعيف جدًا، آفته طلحة هذا.\nوقد تابعه عمرو بن سعيد، عن عطاء، عن عائشة أن النبي - ﷺ - كان يقصر في السفر، ويتم ويفطر ويصوم، أخرجه الدارقطني في \"السنن\" ٢/ ١٨٩، والبيهقي في \"السنن الكبرى\" ٣/ ١٤١، وفي سنده سعيد بن محمد بن ثواب، مجهول الحال. ترجم له الخطيب في \"تاريخ بغداد\" ٩/ ٩٤ ولم يذكر فيه جرحًا ولا تعديلًا. وحديث عائشة معارض بما هو أصح وأقوى من الأحاديث التي تفيد أن النبي - ﷺ - ما كان يصلي في السفر إلا ركعتين حتَّى يعود إلى المدينة، منها: حديث ابن عمر: صحبت رسول الله - ﷺ - في السفر فلم يزد على ركعتين حتَّى قبضه الله. أخرجه مسلم في كتاب صلاة المسافرين، باب صلاة المسافرين وقصرها ٥/ ٢٤٦ (٦٨٩)، والبيهقي في \"السنن الكبرى\" ٣/ ١٥٨ وغيرهم.\nوفي الباب عن أنس، وسعيد بن شفي، وابن عباس، وغيرهم.","vol":"10","page":562},{"text":"وقال ابن عباس: أول صلاة قصرت صلاة العصر، قصرها رسول الله - ﷺ - بعسفان، في غزوة ذي أنمار (١).\n\n<span data-type=\"title\" id=toc-962>١٠٢ </span>- قوله ﷿: ﴿وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ﴾\nروى الكلبي (٢)، عن أبي صالح (٣)، عن ابن عباس، وجابر بن عبد الله الأنصاري قالا: إن المشركين لما رأوا رسول الله - ﷺ - وأصحابه قاموا إلى صلاة الظهر يصلون جميعًا، ورسول الله - ﷺ - يؤمهم ندموا على تركهم، ألا كانوا أكبوا عليهم، فقال بعضهم لبعض دعوهم، فإن لهم بعدها صلاة، هي أحب إليهم من آبائهم وأبنائهم -يعني: صلاة العصر- فإذا رأيتموهم قد قاموا فيها فشدوا\n_________\n(١) حديث قصر الرسول - ﷺ - الصلاة في غزوة ذي أنمار بعسفان أخرجه سعيد في \"سننه\" ٤/ ١٣٦٧ (٦٨٦)، وأبو داود كتاب صلاة المسافر، باب صلاة الخوف (١٢٣٦)، والحاكم ١/ ٤٨٧، والبيهقي في \"السنن الكبرى\" ٣/ ٢٥٦، والطبراني في \"المعجم الكبير\" ٥/ ٢٤٧ (٥١٤٠)، والطبري في \"جامع البيان\" ٥/ ٢٤٦ من طريق جرير عن منصور عن مجاهد عن أبي عياش الزرقي، وهذا سند صحيح، وله شواهد كثيرة، كما قال أبو داود بعد الحكم على الإسناد للحديث.\nوأما طريق ابن عباس الَّذي ذكره المصنف فهو مختصر من قصة طويلة أخرجها الحاكم في \"المستدرك\" ٣/ ٣٢ من طريق ابن عباس، وقال: صحيح على شرط البخاري.\nوعسفان -بضم أوله وسكون ثانيه- قرية حاضرة، بها نخيل ومزارع في طريق مكة- المدينة، وهي حد تهامة.\nانظر: \"معجم البلدان ٤/ ١٢١.\n(٢) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٣) مولى أم هانئ، ضعيف، يرسل.","vol":"10","page":563},{"text":"عليهم فاقتلوهم. فلما قاموا إلى صلاة العصر، نزل جبريل ﵇ فقال: يا محمد، إنها صلاة الخوف، وإن الله تعالى يقول: ﴿وَإِذَا كُنْتَ فِيهِمْ﴾ أي: مقيمًا، يعني: شهيدًا معهم ﴿فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةً﴾ قال: فعلمه جبريل صلاة الخوف، فلما قام النبي - ﷺ - إلى الصلاة، صف أصحابه صفين، ثم كبر، فكبروا جميعًا، ثم إن الصف الآخر استقبلوا العدو بوجوههم، يحرسون النبي - ﷺ - وأصحابه، فصلى رسول الله - ﷺ - بالصف الَّذي معه ركعة وسجدتين، ثم قام فنكصوا وراءهم، من غير أن يتكلموا إلى مصاف أصحابهم، وتقدم (١) الآخرون، حتَّى قاموا خلف النبي - ﷺ - فصلى بهم ركعة وسجدتين، ثم تشهد وسلم، ثم قام الصف الَّذي خلفه فرجعوا إلى مصاف أصحابهم، فكانت لرسول الله - ﷺ - (ركعتين) (٢)، وأربع سجدات، وللقوم ركعة وسجدتان، وصلى كل إنسان منهم لنفسه ركعة وسجدتين (٣).\n_________\n(١) في الأصل، (ت): نكص، والمثبت من (م).\n(٢) ساقطة من (ت)، وفي (م): ركعتان.\n(٣) [*] الحكم على الإسناد:\nفيه الكلبي متهم بالكذب. =","vol":"10","page":564},{"text":"ذكر حكم الآية:\nاختلف العلماء في كيفية صلاة الخوف، فقال الشافعي ﵀: إذا صلوا في سفر صلاة الخوف من عدو غير مأمون صلى الإمام بطائفة ركعة وطائفة وجاه العدو، فإذا فرغ منها قام، فثبت قائمًا وأطال وأتمت الطائفة الركعة التي بقيت عليها، تقرأ بأم القرآن وسورة، وتخفف، ثم تسلم، وتنصرف، فتقف وجاه العدو، وتأتي الطائفة الأخرى، فيصلي بها الإمام الركعة الثانية، التي بقيت عليه فيقرأ فيها بعد إتيانهم بأم القرآن وسورة قصيرة، ويثبت جالسًا، وتقوم الطائفة فتتم لأنفسها الركعة التي بقيت عليها بأم القرآن وسورة قصيرة، ثم تجلس مع الإمام قدر ما يعلمهم تشهدوا، ثم يسلم بهم، وقد صلت الطائفتان جميعًا مع الإمام، وأخذت كل واحدة منهما مع إمامها ما أخذت الأخرى منه (١).\nواحتج بقول الله تعالى: ﴿وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ﴾ الآية، واحتج أيضًا [٣٤٧] بأن النبي - ﷺ - فعل نحو ذلك يوم ذات الرقاع (٢).\n_________\n= التخريج:\nأخرج أثر ابن عباس: الطبري في \"جامع البيان\" ٥/ ٢٥٦، والحاكم في \"المستدرك\" ٣/ ٣٢، والواحدي في \"أسباب النزول\" (ص ١٨٢) من طريق عكرمة عنه.\nوسيأتي تخريج حديث جابر في غزوة ذات الرقاع.\n(١) انظر: \"الأم\" للشافعي ١/ ٢٤٣.\n(٢) الحديث سيأتي من طريق جابر، وسهل بن أبي حثمة.","vol":"10","page":565},{"text":"وروى معاولة بن صالح (١)، عن علي بن أبي طلحة (٢)، عن ابن عباس في قوله تعالى: ﴿وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ﴾: فهذا في الصلاة عند الخوف، يقوم الإمام، وتقوم معه طائفة منهم، وطائفة يأخذون أسلحتهم، ويقفون بإزاء العدو، فيصلي الإمام بمن معه ركعة ثم يثبت قائمًا، فيقوم القوم فيصلون لأنفسهم الركعة الثانية، ثم ينصرفون، حتَّى يأتوا أصحابهم فيقفون موقفهم، ثم يقبل الآخرون، فيصلي بهم الإمام الركعة الثانية، ثم يجلس الإمام فينتظرهم، فيقوم القوم ويصلون لأنفسهم الركعة الثانية، ويتشهدون ثم يسلم بهم، فهكذا صلى رسول الله - ﷺ - بالناس يوم ذات الرقاع (٣). (٤)\nويدل على صحة هذا أيضًا حديث سهل بن أبي حثمة (٥)، وهو:\n[١١٩٧] ما أخبرنا أبو الحسين بن (٦) أحمد بن محمد بن عمر بن\n_________\n(١) ابن حدير الحضرمي، صدوق له أوهام.\n(٢) صدوق قد يخطئ، أرسل عن ابن عباس ولم يره.\n(٣) في \"جامع البيان\" للطبري ٥/ ٢٥٣: يوم بطن نخلة، وهي هي.\n(٤) الحكم على الإسناد:\nفيه ابن أبي طلحة يرسل عن ابن عباس.\n(٥) ابن ساعدة بن عامر الأوسي الأنصاري، مختلف في اسم أبيه، قيل: إن عمره يوم مات النبي - ﷺ - كان سبع سنين أو ثمان، ومات في أول خلافة معاوية - ﵁ -.\nانظر: \"الإصابة\" لابن حجر ٤/ ٢٧٢.\n(٦) هكذا في النسخ، والصواب حذف (ابن)، وهو أبو الحسين الخفاف أحمد بن محمد. صحيح السماع والكتب.","vol":"10","page":566},{"text":"محمد الشيخ الصالح (١) أخبرنا أبو العباس محمد بن إسحاق بن إبراهيم بن مهران (٢)، ثنا محمد بن سهل بن عسكر (٣)، ثنا عبد الرزاق الصنعاني (٤) قال: أخبرني الثوري (٥)، عن يحيى بن سعيد (٦)، عن القاسم بن محمد (٧)، عن صالح بن خوات (٨)، عن سهل بن أبي حثمة (٩) - وكان من أصحاب النبي - ﷺ - قال: يقوم الإمام في صلاة الخوف، ويقوم صف خلفه، وصف يوازي العدو، فيصلي بهؤلاء ركعة، قال: فإذا صلى بهم ركعة ثم قاموا مكانه، والإمام قائم فقضوا ركعة، ثم ذهبوا هؤلاء إلى مصاف أولئك (١٠)\n_________\n(١) في (ت): بقراءتي عليه، في شهر رمضان، سنة تسع وثمانين وثلاثمائة.\nوهو أبو الحسين هو الخفاف.\n(٢) السراج، إمام، حافظ، ثقة.\n(٣) محمد بن سهل بن عسكر بن عمارة التميمي -ولاء- أبو بكر البخاري، ثقة.\n(٤) ثقة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٥) سفيان بن سعيد، ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(٦) ابن قيس الأنصاري، ثقة، ثبت.\n(٧) ابن أبي بكر الصديق، ثقة.\n(٨) صالح بن خوات -بفتح الخاء، وتشديد الواو- بن جبير الأنصاري.\nروى عن: أبيه، وسهل بن أبي حثمة، وخاله عمر بن الخطاب.\nوعنه: القاسم، وعامر بن عبد الله.\nثقة، قليل الحديث.\nانظر: \"الطبقات الكبرى\" لابن سعد ٥/ ٢٥٩، \"تهذيب الكمال\" للمزي ١٣/ ٣٥، \"تقريب التهذيب\" لابن حجر (٢٨٥٢).\n(٩) صحابي، جليل.\n(١٠) في (م)، (ت): وجاءوا أولئك.","vol":"10","page":567},{"text":"فصلى بهم ركعة، ثم قاموا مكانهم، فقضوا ركعة (١).\nقال الشافعي: وإن كانت صلاة المغرب، فإن صلى ركعتين بالطائفة الأولى وثبت قائمًا، فأتموا لأنفسهم فحسن، وإن ثبت جالسًا وأتموا لأنفسهم فجائز، ثم تأتي الطائفة الأخرى، فيصلي بها ما بقي عليه، ثم يثبت جالسًا حتى تقضي مابقي عليها، ثم يسلم بهم. قال: وإن كانت صلاة حضر، فلينتظر جالسًا في الثانية أو قائمًا في الثالثة، حتَّى تتم الطائفة التي معه، ثم تأتي الطائفة\n_________\n(١) [١١٩٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب المغازي، باب غزوة ذات الرقاع (٤١٣١)، ومسلم كتاب صلاة المسافرين، باب صلاة الخوف (٨٤١)، والترمذي أبواب السفر، باب ما جاء في صلاة الخوف (٥٦٥)، والنسائي في \"السنن الكبرى\" (١٩٢٤) من طريق القاسم عن صالح عن سهل.\nوقد أخرجه البخاري في كتاب المغازي، باب غزوة ذات الرقاع (٤١٢٩)، ومسلم كتاب صلاة المسافرين، باب صلاة الخوف (٨٤٢)، والبيهقي في \"السنن الكبرى\" ٣/ ٢٥٢ وغيرهم، عن صالح بن خوات عمن شهد مع رسول الله - ﷺ - يوم ذات الرقاع صلاة الخوف .. فذكر الصفة السابقة.\nوقد رجح ابن حجر في \"فتح الباري\" ٧/ ٤٨٧ - ٤٨٩ أن صالح بن خوات روى عن أبيه خوات بن جبير؛ لأن سهل بن أبي حثمة كان عمره ثماني سنين يوم مات النبي - ﷺ -، وقد أخرج البيهقي في \"السنن الكبرى\" ٣/ ٢٥٣ الحديث من طريق القاسم، عن صالح عن أبيه خوات.\nوعلى هذا فتكون رواية سهل من مراسيل الصحابة، ولا يضر ذلك صحة الحديث.","vol":"10","page":568},{"text":"الأخرى فيصلي بها، كما وصفت في الأخرى (١).\nقال: وإن كان العدو قليلًا من ناحية القبلة، والمسلمون كثير يأمنونهم في مستوى لا يسترهم شيء إن حملوا عليهم رأوهم، صلى الإمام بهم جميعًا وركع، وسجد بهم جميعًا، إلا صفًّا يليه، أو بعض صف ينظرون العدو، فإذا قاموا بعد السجدتين سجد الذين (٢) حرسوا، فإذا ركع ركع بهم جميعًا، وإذا سجد سجد معه الذين حرسوا أولًا إلا صفًّا، أو بعض صف يحرسونه منهم، فإذا سجدوا سجدتين وجلسوا، سجد الذين حرسوا ثم يتشهد ويتشهدون ثم يسلم بهم جميعًا معًا، قال: فلو تأخر الصف الذين حرسوا إلى الصف الثاني، وتقدم الثاني وحرسوه، فلا بأس، فهذا نحو صلاة النبي - ﷺ - يوم عسفان (٣).\nوروى شبل (٤)، عن ابن أبي نجيح (٥)، عن مجاهد (٦) ﴿فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ﴾ قال: كان النبي - ﷺ - وأصحابه بعسفان، والمشركون بضجنان (٧)، فتوافقوا، فصلى النبي - ﷺ - بأصحابه صلاة\n_________\n(١) انظر: \"الأم\" للشافعي ١/ ٢٤٤.\n(٢) في (ت): الفريق.\n(٣) انظر: \"الأم\" للشافعي ١/ ٢٤٧ - ٢٤٩، والمصنف نقل بالمعنى.\n(٤) شبل بن عباد المكي، ثقة، رُمي بالقدر.\n(٥) ثقة، رُمي بالقدر وربما دلس.\n(٦) ثقة، إمام في التفسير وفي العلم.\n(٧) ضجنان: بفتح الضاد، وسكون الجيم موضع أو جبل بين مكة والمدينة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٧٤ (ضجن) وتسمى الآن حرة المحسنية على مسافة ٥٤ كيلا من مكة. =","vol":"10","page":569},{"text":"الظهر أربعًا ركوعهم وسجودهم وقيامهم معًا جميعًا، فهم بهم المشركون أن يغيروا على أمتعتهم وأثقالهم، فأنزل الله تعالى: ﴿فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ﴾ فصلى العصر، فصف أصحابه صفين، ثم كبر بهم جميعًا، ثم سجد الأولون سجدة، والآخرون قيام ثم سجدوا حين قام النبي - ﷺ - والصف الأول، ثم كبر بهم وركعوا جميعًا، فتقدم الصف الأخير، واستأخر الصف الأول، فتعاقبوا السجود كما فعلوا أول مرة، وقصروا صلاة العصر إلى ركعتين (١).\nويشهد بهذا حديث جابر بن عبد الله (في صلاة الخوف) (٢):\n[١١٩٨] الَّذي أخبرناه أبو الحسين أحمد بن محمد الخفاف (٣) -بقراءتي عليه، أنا أبو العباس أحمد بن إسحاق السراج (٤)، ثنا أبو\n_________\n= انظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١٨٣).\nووقع عند الطبري في \"جامع البيان\" ٥/ ٢٥٧: والمشركون بضجنان بالماء الَّذي يلي مكة.\n(١) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٣/ ٥١١ (٨٣٥٤)، والطبري في \"جامع البيان\" ٥/ ٢٥٧، من طريق عمر بن ذر عن مجاهد مع اختلاف في الألفاظ، ومن طريق شبل، عن ابن أبي نجيح، عن مجاهد أيضًا، وقد سبق الحكم على الإسناد عن منصور، عن مجاهد (ص ٤٧٤).\n(٢) من (م)، (ت).\n(٣) صحيح السماع والكتب.\n(٤) هكذا في النسخ، والصواب: محمد بن إسحاق السراج، وهو إمام حافظ، ثقة.","vol":"10","page":570},{"text":"كريب (١)، ثنا محمد بن فضيل (٢)، ثنا عبد الملك (٣)، عن عطاء (٤)، عن جابر بن عبد الله قال: صلينا مع النبي - ﷺ - صلاة الخوف، فكان العدو بيننا وبين القبلة، فأقيمت الصلاة، فصففنا خلفه صفين فكبر فكبرنا معه جميعًا، ثم ركع وركعنا معه جميعًا، ثم رفع رأسه فاستوى قائمًا فسجد هو والصف الَّذي يليه، وقام الصف المؤخر في نحور العدو، فلما قضى رسول الله - ﷺ - السجود هو والصف الَّذي يليه وقاموا انحدر الصف المؤخر بالسجود فسجدوا ثم تأخر الصف المقدم وتقدم الصف المؤخر، ثم كبر رسول الله - ﷺ -، ثم ركع وركعنا جميعًا، ثم رفع رأسه فاستوى قائمًا فسجد هو والصف الَّذي يليه (الَّذي كان مؤخرًا في الركعة الأولى، فلما قضى النبي - ﷺ - السجود هو والصف الَّذي يليه) (٥) انحدر الصف المؤخر بالسجود فسجدوا ثم سلم رسول الله - ﷺ - وسلموا جميعا كما يصنع حرسكم هؤلاء بأموالكم (٦). (٧)\n_________\n(١) محمد بن العلاء بن غريب الهمداني، ثقة، حافظ.\n(٢) ابن غزوان الضبي، صدوق عارف، رمي بالتشيع.\n(٣) عبد الملك بن أبي سليمان العرزمي، صدوق له أوهام.\n(٤) ابن أبي رباح، ثقة، فقيه، فاضل، لكنه كثير الإرسال، وقيل: تغير بأخرة.\n(٥) من (م)، (ت).\n(٦) في (ت): بأمرائهم، وهو الصواب، كما هو مثبت في مصادر التخريج.\n(٧) [١١٩٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم كتاب صلاة المسافرين، باب صلاة الخوف (٨٤٠)، والنسائي في \"السنن الكبرى\" ١/ ٥٩٦ (١٩٣٦)، والبيهقي في \"السنن الكبرى\" ٣/ ١٨٣ من طريق عبد الملك، عن عطاء، عن جابر.","vol":"10","page":571},{"text":"قال الشافعي: ولو صلى في الخوف بطائفة ركعتين ثم سلم، ثم صلى بالطائفة الأخرى ركعتين، ثم سلم فهكذا صلاة النبي - ﷺ - ببطن نخل (١).\n[١١٩٩] أخبرنا أبو الحسين بن أبي نصر القنطري (٢) -بقراءتي عليه- أنا أبو العباس محمد بن إسحاق الثقفي (٣)، ثنا محمد بن سهل بن عسكر (٤)، ثنا يحيى بن حسان (٥) ثنا معاوية بن سلام (٦) قال: أخبرني يحيى بن أبي كثير (٧) قال: أخبرني أبو سلمة بن عبد الرحمن (٨) أن جابر بن عبد الله أخبره: أنَّه صلى مع النبي - ﷺ - صلاة الخوف، فصلى رسول الله بإحدى الطائفتين ركعتين، ثم صلى بالطائفة الأخرى ركعتين، فصلى رسول الله - ﷺ - أربع ركعات، وصلى بكل طائفة ركعتين.\n_________\n(١) انظر: \"الأم\" للشافعي ١/ ٢٤٨.\n(٢) الخفاف، شيخ صالح، صحيح السماع والكتب.\n(٣) السراج، إمام، حافظ، ثقة.\n(٤) أبو بكر البخاري، ثقة.\n(٥) أبو زكريا التنيسي، ثقة.\n(٦) معاوية بن سلام -بتشديد اللام- بن أبي سلام ممطور الحبشي، ويقال: الألهاني، روى عن يحيى، والزهري، ونافع مولى ابن عمر، وعنه يحيى بن حسان، والوليد بن مسلم، ثقة، مات في حدود سنة (١٧٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٨٣، \"تهذيب الكمال\" للمزي ٢٨/ ١٧٤، \"تقريب التهذيب\" لابن حجر (٦٧٦١).\n(٧) ثقة، ثبت، لكنه يدلس ويرسل.\n(٨) ثقة، مكثر. =","vol":"10","page":572},{"text":"قال المزني: وهذا عندي يدل على جواز فريضة خلف من يصلي نافلة، لأن النبي - ﷺ - صلى بالطائفة الثانية فريضة لهم، ونافلة له - ﷺ - (١).\nفهذا مذهب الشافعي ﵀ في صلاة الخوف.\nوقال أبو حنيفة: السنة أن يفرق الإمام المسلمين فرقتين، فيصلي بفرقة ركعة، وفرقة وجاه العدو، ثم تنصرف الفرقة التي صلت مع الإمام ركعة، وهم في الصلاة فيقفون وجاه العدو، وجاءت الفرقة الأخرى فصلت مع الإمام الركعة الأخرى، ثم انصرفت وعادت الفرقة الأولى فأتمت صلاتها (٢)، وعادت إلى مواجهة العدو، وانصرفت الفرقة الأخرى فأتمت صلاتها (٣).\nوذهب أبو حنيفة في هذا إلى حديث ابن عمر:\n[١٢٠٠] الَّذي أخبرناه أحمد بن محمد بن محمد الحديثي (٤)، ثنا\n_________\n= [١١٩٩] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب المغازي باب غزوة ذات الرقاع (٤١٢٥)، ومسلم كتاب صلاة المسافرين، باب صلاة الخوف (٨٤٣)، وابن خزيمة في \"صحيحه\" ٢/ ٢٩٧ (١٣٥٢) من طريق أبي سلمة عن جابر.\n(١) وقال ذلك الشافعي قبله، انظر: \"الأم\" ١/ ٢٤٨.\n(٢) في (م): الصلاة.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهانى ٢/ ٤٦.\n(٤) لم أجده. ولعله أبو الحسين الخفاف.","vol":"10","page":573},{"text":"محمد بن إسحاق بن إبراهيم (١)، أخبرنا (الحسن بن أبي الربيع) (٢)، أخبرنا عبد الرزاق (٣)، أخبرنا ابن جريج (٤)، قال: حدثني (٥) ابن شهاب (٦) عن صلاة الخوف، وكيف السنة؟ عن سالم بن عبد الله (٧) أن عبد الله بن عمر كان يحدث أنَّه صلاها مع النبي - ﷺ -، فصفت وراءه طائفة منا، وأقبلت طائفة على العدو، فركع رسول الله - ﷺ - (ركعة وسجد) (٨) سجدتين مثل نصف صلاة الصبح، ثم انصرفوا فأقبلوا على العدو (٩)، فجاءت الطائفة الأخرى فصلوا مع النبي - ﷺ -، ففعل مثل ذلك، ثم سلم النبي - ﷺ -، فقام كل رجل منا لطائفتين فصلى لنفسه ركعة بسجدتين.\nقال نافع عن ابن عمر: فإن كان خوف أشد من ذلك فليصلوا قيامًا، وركبانًا، حيث جهتهم.\n_________\n(١) أبو العباس السراج، إمام، حافظ.\n(٢) وردت في النسخ: الحسن بن الربيع، والصواب ما أثبتناه، توفي سنة (٢٦٣ هـ)، ذكره السهمي في \"تاريخ جرجان\" ١/ ١٨٣ وقال: أشهر من أن يعرف من كثرة روايته وانتشار اسمه، وكثرة الرواة عنه في الدنيا.\n(٣) الصنعاني، ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٤) ثقة، فقيه، فاضل، كان يدلس ويرسل.\n(٥) في (م): جدي.\n(٦) الزهري، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٧) ثبت، عابد، فاضل.\n(٨) من (م).\n(٩) في (م) الصلاة.","vol":"10","page":574},{"text":"قلت: وهكذا صلى النبي - ﷺ - بذي قرد (١).\n(حديث ابن عباس في صلاة النبي - ﷺ - بذي قرد). (٢)\n[١٢٠١] أخبرنا أبو الحسين الخفاف (٣)، أخبرنا أبو العباس\n_________\n(١) ذى قرد: بفتح القاف والراء، موضع به ماء على نحو يومين من المدينة مما يلي غطفان.\nانظر: \"الطبقات الكبرى\" ابن سعد ٢/ ٣٨٢، وهو في وادي النقمة شمال شرق المدينة على مسافة ٣٥ كيلا منها، وانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٢٥٠).\nوكانت غزوة قرد قبل غزوة خيبر بثلاث ليال وفيها ظهرت شجاعة سلمة بن الأكوع حيث لحق وحده بعبد الرحمن بن عيينة واستنقذ منه الإبل التي أغار عليها.\nانظر خبرها في: \"صحيح البخاري\" كتاب المغازي، باب غزوة ذات قرد (٤١٩٤)، ومسلم كتاب الجهاد والسير، باب غزوة ذى قرد وغيرها (١٨٠٦)، \"السيرة النبوية\" لابن هشام ٣/ ٣٢٣، \"السيرة النبوية\" للدكتور مهدي رزق الله (ص ٤٩٧).\n[١٢٠٠] الحكم على الإسناد:\nفيه من لم أجده.\nوالحديث ثابت كما سيأتي في التخريج.\nالتخريج:\nالحديث أخرجه البخاري في كتاب صلاة الخوف، باب صلاة الخوف (٩٤٢)، وعبد الرزاق في \"المصنف\" ٢/ ٥١٩ (٤٢٥٨)، والبيهقي في \"السنن الكبرى\" ٢/ ٢٥٥، وغيرهم من طرق عن ابن شهاب عن سالم عن عبد الله به.\nوأخرج قول نافع: البخاري كتاب صلاة الخوف، باب صلاة الخوف رجالًا وركبانًا (٩٤٣)، والطبري في \"جامع البيان\" ٥/ ٢٥٦، وأحمد في \"المسند\" ٢/ ١٣٢ (٦١٥٩).\n(٢) من (م)، (ت).\n(٣) صحيح السماع والكتب، وهو شيخ صالح.","vol":"10","page":575},{"text":"السراج (١)، ثنا محمد بن سهل بن عسكر (٢)، ثنا عبد الرزاق (٣)، أخبرنا الثوري (٤)، عن أبي بكر بن أبي جهم (٥)، عن عبيد الله بن عتبة (٦)، عن ابن عباس قال: صلى رسول الله - ﷺ - صلاة الخوف بذي قرد، فصف صفًا خلفه، وصفًا موازي العدو، قال: فصلى بالصف الَّذي معه ركعة، ثم ذهب هؤلاء إلى مصاف هؤلاء، وجاء هؤلاء إلى مصاف هؤلاء، فصلى بهم ركعة، ثم سلم عليهم جميعًا، ثم انصرف، فكان لرسول الله - ﷺ - ركعتان، ولكل واحدة من الفريقين ركعة (٧).\n_________\n(١) إمام، حافظ.\n(٢) ثقة.\n(٣) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٤) ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(٥) أبو بكر بن عبد الله بن أبي الجهم العدوي.\nروى عن: ابن عمر، وعبيد الله بن عبد الله. وعنه: الثوري، وشريك، وشعبة.\nوثقه ابن معين، وابن حبان، والذهبي، والحافظ، وقال أبو حاتم: صدوق.\nانظر: \"الثقات\" لابن حبان ٥/ ٥٦٧، \"تهذيب الكمال\" للمزي ٣٣/ ٩٩، \"تقريب التهذيب\" لابن حجر (٧٩٧٠).\n(٦) ابن مسعود الهذلي، ثقة، فقيه، ثبت.\n(٧) [١٢٠١] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب صلاة الخوف، باب صلاة الخوف رجالًا وركبانًا راجل قائم (٩٤٣)، وأحمد في \"المسند\" ١/ ٢٣٢ (٢٠٦٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ١٢٢ (٢٨٧١)، وابن أبي شيبة في \"المصنف\" ٣/ ٥٠٩ (٨٣٤٨) وغيرهم، من طرق عن عبيد الله عن ابن عباس به.","vol":"10","page":576},{"text":"حديث أبي هريرة في صلاة الخوف:\n[١٢٠٢] أخبرنا أبو الحسين الخفاف (١)، أنا أبو العباس السراج (٢)، ثنا زياد بن أيوب (٣)، ثنا أبو عبد الرحمن -يعني عبد الله ابن يزيد (٤) - ثنا حيوة (٥)، أخبرنا أبو الأسود (٦) أنَّه سمع عروة بن الزبير (٧) يحدث عن مروان بن الحكم (٨) أنَّه سأل أبا هريرة: هل صليت مع رسول الله - ﷺ - صلاة الخوف؟ قال أبو هريرة: نعم. فقال مروان: متى؟ فقال: عام غزاة نجد، قام رسول الله - ﷺ - لصلاة العصر، وقامت معه طائفة، وطائفة أخرى مما يلي العدو، وأظهرهم إلى القبلة، فكبر رسول الله - ﷺ -، وكبر الذين معه والذين يقاتلون العدو جميعًا، ثم ركع رسول الله - ﷺ - ركعة واحدة وركع معه الطائفة التي تليه، ثم سجد وسجدت الطائفة التي تليه، والآخرون قيام مما يلي العدو، ثم قام رسول الله - ﷺ - وقامت معه الطائفة الذين معه، فذهبوا إلى العدو فقاتلوهم، وأقبلت الطائفة التي كانت مقابلة\n_________\n(١) شيخ صالح، صحيح السماع والكتب.\n(٢) إمام، حافظ.\n(٣) زياد بن أيوب بن زياد البغدادي الطوسي، لقبه دلويه، ثقة حافظ.\n(٤) مولى آل عمر بن الخطاب، ثقة، فاضل.\n(٥) حيوة بن شريح، أبو زرعة المصري، ثقة، ثبت، فقيه، زاهد.\n(٦) محمد بن عبد الرحمن بن نوفل، يتيم عروة، ثقة.\n(٧) ثقة.\n(٨) مروان بن الحكم بن أبي العاص الأموي: لم يصح سماعه من النبي - ﷺ -، قال عروة بن الزبير: كان لا يتهم في الحديث.","vol":"10","page":577},{"text":"العدو فركعوا وسجدوا ورسول الله - ﷺ - قائم كما هو، ثم قاموا فركع رسول الله - ﷺ - ركعة أخرى وركعوا معه وسجد وسجدوا معه، ثم أقبلت الطائفة التي كانت مقابلة العدو فركعوا وسجدوا، ورسول الله - ﷺ - قاعد كما هو، ثم سلم رسول الله - ﷺ -، وسلموا جميعًا، فكان لرسول الله - ﷺ - ركعتان، ولكل رجل (١) من الطائفتين ركعتان، ركعتان (٢).\nواعلم أن صلاة الخوف جائزة بعد النبي - ﷺ - جوازها في عهده، ولا خلاف في هذا بين العلماء، إلا ما حكي عن أبي يوسف، وأبي إبراهيم المزني أنهما قالا: لا تصلئ صلاة الخوف بعد وفاة النبي - ﷺ - (٣)، وليس هذا موضع الكلام عليها، وهذا القدر الَّذي ذكرت في هذا الموضع مقنع إن شاء الله.\n_________\n(١) في (م): واحد.\n(٢) [١٢٠٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٢/ ٣٢٠ (٨٢٦٠)، والبيهقي في \"السنن الكبرى\" ١/ ٥٩٤، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ١٣١ (٢٨٧٨)، وأبو داود كتاب صلاة السفر، باب من قال يكبرون (١٢٤٠) من طرق عن أبي الأسود عن عروة .. به.\n(٣) انظر قول أبي يوسف ﵀ في: \"شرح معاني الآثار\" للطحاوي ١/ ٣٢٠، وقد رد عليه الطحاوي فقال: .. وهذا القول -عندنا- ليس بشيء؛ لأن أصحاب النبي - ﷺ - قد صلوها بعده ثم أسند إلى أبي عبد الله محمد بن شجاع، أنَّه كان يعيب على أبي يوسف هذا القول.","vol":"10","page":578},{"text":"قوله تعالى: ﴿وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ﴾ الآية، نزلت في رسول الله - ﷺ -، خاصة.\nقال الكلبي (١)، عن أبي صالح (٢)، عن ابن عباس في قوله ﴿وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ﴾: نزلت في رسول الله - ﷺ -، غزا محاربًا، وبني أنمار (٣)، فنزل رسول الله - ﷺ - والمسلمون، ولا يرون من العدو واحدًا، فوضع الناس أسلحتهم، وخرج رسول الله يمشي لحاجة له، قد وضع سلاحه حتَّى قطع الوادي والسماء ترلش، فحال الوادي بين رسول الله - ﷺ -، وبين أصحابه، وجلس رسول الله - ﷺ - في ظل شجرة (٤)، فبصر به حويرث بن الحارث المحاربي ثم الحضرمي (٥)، وقال أصحابه: يا حويرث، هذا محمد\n_________\n(١) محمد بن السائب، متهم، بالكذب ورمي بالرفض.\n(٢) ضعيف، يرسل.\n(٣) قبيلتان عربيتان، أما محارب، بضم الميم، وكسر الراء: قبيلة عربية، تنسب إلى محارب بن فهر بن مالك بن النضر بن كنانة.\nانظر: \"لب اللباب\" للسيوطي ٢/ ٢٤٠، وتنسب إلى محارب بن خصف بن قيس ابن عيلان، وهم المقصودون هنا، كما في \"فتح الباري\" لابن حجر ٧/ ٤٨٢.\nوأما بني أنمار بفتح الهمزة، وسكون النون: فهم بطون عدة من العرب، منهم أنمار بن أراش، وأنمار مذحج، وأنمار بن بغيض، وأنمار بن مازن.\nانظر: \"الأنساب\" للسمعاني ١/ ٢٢٢.\nوهذه الغزوة كانت قبل نجد، وهي غزوة ذات الرقاع غزا فيها محاربًا وأنمارًا، كما في \"السيرة النبوية\" لابن هشام ٣/ ٢١٤، وانظر: \"فتح الباري\" لابن حجر ٧/ ٤٨٢.\n(٤) في (ت): سمرة.\n(٥) وقيل: غورث بن الحارث، ولعله أصوب، كما ذكر ذلك البخاري في كتاب =","vol":"10","page":579},{"text":"قد انقطع من أصحابه قال: قتلني الله إن لم أقتله. قال: ثم انحدر من الجبل ومعه السيف، فلم يشعر به النبي - ﷺ - إلا وهو قائم على رأسه ومعه السيف قد سله من غمده، فقال يا محمد، من يعصمك مني الآن؟ قال رسول الله - ﷺ -: \"الله\"، ثم قال: \"اللهم، اكفني حويرث ابن الحارث بما شئت\". ثم أهوى بالسيف إلى رسول الله - ﷺ -، ليضربه، فأكب لوجهه، من زَلْجة (١)، زُلِجها من بين كتفيه، وندر سيفه (من يده) (٢)، فقام رسول الله - ﷺ - فأخذه، ثم قال له رسول الله - ﷺ - \"يا حويرث من يمنعك مني الآن؟ \" قال: لا أحد. قال: \"تشهد ألا إله إلا الله، وأني محمد عبده ورسوله، وأعطيك سيفك\". قال: لا، ولكن أشهد ألا أقاتلك أبدا (٣)، ولا أعين عليك عدوا. فأعطاه رسول الله - ﷺ - سيفه، فقال حويرث للنبي - ﷺ -: والله، لأنت خير مني. فقال النبي - ﷺ -: \"أجل، أنا أحق بذلك منك\".\n_________\n= المغازي، باب غزوة ذات الرقاع (٤١٣٦) عن أبي بشر، وجزم به ابن حجر في \"الإصابة\" ٨/ ٦١، وذكر الخطابي في \"غريب الحديث\" ١/ ٣٠٨ قولًا أنَّه غويرث بالتصغير، وما في \"الصحيح\" هو الصواب، وهو موافق لرواية ابن إسحاق في \"السيرة\"، انظر: \"السيرة النبوية\" لابن هشام ٣/ ٢١٦٥.\n(١) كذا في النسخ، وفي \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٠٨ (زلخ): من زلخة زلخها، بتشديد اللام مع الفتح وخاء مفتوحة، ثم فسرها ابن الأثير فقال: يقال: رمى الله فلانًا بالزلخة -بضم الزاي، وتشديد اللام وفتحها- وهو وجع يأخذ من الظهر، لا يتحرك الإنسان من شدته.\nوانظر: \"غريب الحديث\" للخطابي ١/ ٣٠٨، حيث خطأ من رواه بالجيم.\n(٢) من (م).\n(٣) ساقطة من (ت).","vol":"10","page":580},{"text":"قال: فرجع حويرث إلى أصحابه، فقالوا: ويلك، لقد رأيناك أهويت بالسيف قائمًا (١) على رأسه، ما منعك منه؟ قال: والله، لقد أهويت إليه بالسيف لأضربه، فوالله ما (٢) أدري من زلجني بين كتفي، فخررت لوجهي وخر سيفي من يدي، فسبقني إليه فأخذه، فقال: \"يا حويرث، من يمنعك مني الآن \"؟ قلت: لا أحد. قال: \"أتشهد ألا إله إلا الله، وأني رسول الله، وأعطيك سيفك \"؟ قلت: لا، ولكني أعطيك موثقًا، أن لا أقاتلك أبدًا، ولا أعين عليك عدوًا أبدًا، فدفعه إلى. قال: وسكن الوادي، فقطع رسول الله - ﷺ - الوادي إلى أصحابه، فأخبرهم الخبر، وقرأ عليهم الآية (٣).\n_________\n(١) ساقطة من (ت).\n(٢) في (ت): لا.\n(٣) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nأخرجه البخاري في كتاب الجهاد، باب من علق سيفه بالشجر في السفر عند القائلة، وباب تفرق الناس عن الإمام عند القائلة والاستظلال بالشجر (٢٩١٠، ٢٩١٣)، وفي كتاب المغازي، باب غزوة ذات الرقاع، (٤١٢٥)، (٤١٣٥)، (٤١٣٦)، ومسلم في كتاب الفضائل، باب توكله على الله تعالى (١٣ - ١٤)، وأحمد في \"المسند\" ٣/ ٣٦٤ (١٤٩٢٩) من طرق عن جابر ﵁، وسياقهم فيه اختلاف عن سياق الكلبي عن ابن عباس.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٤/ ٢٥٣ - ٢٥٧.\nوأخرجها الحاكم في \"المستدرك\" ٣/ ٣١ من طريق أبي بشر، عن سليمان بن قيس، عن جابر ﵁، ومن طريقه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ١٣٨ (٢٨٨٣).","vol":"10","page":581},{"text":"﴿وَلَا جُنَاحَ عَلَيْكُمْ﴾ أي: لا مأثم عليكم، ﴿إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَى أَنْ تَضَعُوا أَسْلِحَتَكُمْ وَخُذُوا حِذْرَكُمْ﴾ من عدوكم، ﴿إِنَّ اللَّهَ أَعَدَّ﴾ في الآخرة ﴿لِلْكَافِرِينَ عَذَابًا مُهِينًا﴾ يهانون فيه.\nقال الزجاج: الجناح: الإثم، واشتقاقه من جنحت إذا عدلت عن المكان، وأخذت جانبًا عن القصد (١).\nفتأويل قوله: ﴿لَا جُنَاحَ عَلَيْكُمْ﴾ أي؛ لا تعدلوا عن الحق إن وضعتم أسلحتكم، والأذى مقصور، يقال: أذى، يأْذى، أذى، مثل فزع، يفزع، فزعًا (٢).\n\n<span data-type=\"title\" id=toc-963>١٠٣ </span>- قوله: ﴿فَإِذَا قَضَيْتُمُ الصَّلَاةَ﴾\nيعني: صلاة الخوف، أي: فرغتم منها، ﴿فَاذْكُرُوا اللَّهَ﴾ يعني: فصلوا لله، ﴿قِيَامًا﴾ للصحيح ﴿وَقُعُودًا﴾ للمريض، ﴿وَعَلَى جُنُوبِكُمْ﴾ للمرضى والجرحى، والذين لا يستطيعون الجلوس.\nويقال معناه: فاذكروا الله بتوحيده وتسبيحه وشكره على كل حال (٣).\n﴿فَإِذَا اطْمَأْنَنْتُمْ﴾ يعني: ذهب عنكم الخوف والمرض والقتال، ورجعتم إلى منازلكم، ﴿فَأَقِيمُوا الصَّلَاةَ﴾ أي: أتموا الصلاة أربعًا ﴿إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا﴾ يعني: واجبًا مفروضًا،\n_________\n(١) \"معاني القرآن\" ٢/ ٩٩.\n(٢) هذه مقالة الزجاج في \"معاني القرآن\" ٢/ ٩٩.\n(٣) هذه مقالة الزجاج في \"معاني القرآن\" ٢/ ٩٩.","vol":"10","page":582},{"text":"في الحضر والسفر، (ركعتان في السفر، وأربع في الحضر) (١).\nوقال القتيبي، والأخفش: ﴿مَّوْقُوتًا﴾ أي: مؤقتًا، يقال: وقته الله عليه ووقته عليهم (٢) أي: جعله لأوقات، ومنه قوله ﴿وَإِذَا الرُّسُلُ أُقِّتَتْ (١١)﴾ (٣) ووقتت مخففة (٤).\n\n<span data-type=\"title\" id=toc-964>١٠٤ </span>- قوله: ﴿وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ﴾\nأي: لا تضعفوا في طلب القوم، أبي سفيان وأصحابه يوم أحد، وقد مضت هذه القصة في سورة آل عمران.\n﴿إِنْ تَكُونُوا تَأْلَمُونَ﴾ أي: تيجعون (٥)، وتشتكون من الجراح، ﴿فَإِنَّهُمْ يَأْلَمُونَ﴾ أي: (ييجعون، ويشتكون من الجراح ﴿كَمَا تَأْلَمُونَ﴾) (٦) وأنتم مع ذلك ﴿تَرْجُونَ﴾ أي: تأملون من الأجر والثواب والنصر الَّذي وعدكم الله، وإظهار دينكم على سائر الأديان، ﴿مِنَ اللَّهِ مَا لَا يَرْجُونَ﴾ هم (٧) ﴿وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا﴾.\n_________\n(١) ساقطة من (ت).\n(٢) من (ت).\n(٣) المرسلات: ١١.\n(٤) بنصه من \"تفسير غريب القرآن\" لابن قتيبة (ص ١٣٠)، وقد قرأ أبو جعفر المدني بالواو وتخفيف القاف، وقرأ أبو عمرو، ويعقوب بالواو وتشديد القاف.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩١).\n(٥) في (ت): تتوجعون، ويقال: قد وجع فلان، يوجع، وييجع، وياجع، فهو وجع.\nانظر: \"لسان العرب\" لابن منظور (وجع).\n(٦) ساقطة من (ت).\n(٧) من (م)، (ت)، وليست في الأصل.","vol":"10","page":583},{"text":"وقال بعض المفسرين: ﴿وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ﴾ أي: تخافون من العذاب (١) ما لا يخافون (٢).\nوقال الفراء: ولا يكون الرجاء بمعنى الخوف إلا مع الجحد (٣)، كقوله: ﴿قُلْ لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ﴾ (٤) أي: لا يخافون أيام الله، وكذلك قوله: ﴿مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا (١٣)﴾ (٥) أي: لا تخافون لله عظمة، وهي لغة حجازية، قال الشاعر (٦):\nلا ترتجي حين تلاقي الذائدا ... أسبعةً لاقَتْ معا أم واحدا\nوقال الهذلي (٧):\nإذا لسعتْه النحل لم يرجُ لسعها ... وحالفها في بيت نوب عواملِ (٨)\n_________\n(١) في (ت): عذاب الله.\n(٢) انظر: \"جامع البيان\" للطبري ٥/ ٢٦٤.\n(٣) أي يسبقه نفي.\n(٤) الجاثية: ١٤.\n(٥) نوح: ١٣.\n(٦) لم أعرف من هو، والبيت ذكره الفراء في \"معاني القرآن\" ١/ ٢٨٦، والطبري في \"جامع البيان\" ٥/ ٢٦٤، وفي \"لسان العرب\" لابن منظور (رجا).\n(٧) هو أبو ذؤيب، والبيت في \"ديوانه\" (ص ١٤٣)، \"معاني القرآن\" للفراء ١/ ٢٨٦، \"جامع البيان\" للطبري ٥/ ٢٦٤.\n(٨) في هامش (م): عوامل النوب: النحل، قال أبو عمرو: سميت نوبًا لأنها تضرب على السواد.","vol":"10","page":584},{"text":"ولا يجوز رجوتك وأنت تريد خفتك، ولا خفتك وأنت تريد رجوتك (١).\n\n<span data-type=\"title\" id=toc-965>١٠٥ </span>- قوله تعالى: ﴿إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ﴾.\nقال الكلبي (٢)، عن أبي صالح (٣)، عن ابن عباس: نزلت هذه الآية في رجل من الأنصار يقال له: طِعْمَة بن أبيرق (٤)، أحدُ بني ظفر بن الحارث (٥)، وكان سرق درعًا من جار له، يقال له: قتادة ابن النعمان (٦)، وكانت الدرع في جراب فيه دقيق، فجعل الدقيق ينتثر من خرق في الجراب، حتَّى انتهى إلى الدار وفيها أثر الدقيق، ثم خبأها عند رجل من اليهود، يقال له زيد بن السمين، فالتمست الدرع عند طعمة بن أبيرق فلم توجد عنده، وحلف لهم والله ما\n_________\n(١) إلى هنا انتهى كلام الفراء في \"معاني القرآن\" ١/ ٢٨٦، وفي (م)، (ت) بعد هذا النقل: ﴿وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا﴾.\n(٢) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٣) مولى أم هانئ، ضعيف، يرسل.\n(٤) كذا في \"الإصابة\" لابن حجر ٥/ ٢٢١، بكسر الطاء، وفتح الهمزة، قال ابن حجر: ذكره أبو إسحاق المستملي في الصحابة، وقال: شهد المشاهد كلها، إلا بدرًا .. وقد تكلم في إيمان طعمة.\n(٥) والنسبة إليهم ظفري، وهم بطن من الأنصار، ومن سليم، ومن حمير.\nانظر: \"لب اللباب\" للسيوطي ٢/ ٩٩.\n(٦) ابن زيد الظفري، أخو أبي سعيد الخدري لأمه، شهد بدرًا وفيها سقطت عينه، ثم ردها النبي - ﷺ - بيده، فكانت أحسن عينيه، وقيل: يوم أحد مات في خلافة عمر ابن الخطاب ﵁، وعمره (٦٥) سنة.\nانظر: \"الإصابة\" لابن حجر ٧/ ١٣٨.","vol":"10","page":585},{"text":"أخذها، وماله بها من علم، فقال أصحاب الدرع: بلى والله، لقد أدلج علينا، فأخذها وطلبنا أثره حتَّى دخل داره، فرأينا أثر الدقيق منتثرًا، فلما أن حلف، تركوه، واتبعوا أثر الدقيق، حتَّى انتهوا إلى منزل اليهودي، فأخذوه، فقال اليهودي: دفعها إلى طعمة بن أبيرق. وشهد له ناس من اليهود على ذلك، فقالت بنو ظفر، وهم قوم طعمة: انطلقوا بنا إلى رسول الله - ﷺ -، فنكلمه في صاحبنا فيعذره ونجادل عنه، فإن صاحبنا بريء معذور، فأتوا رسول الله - ﷺ -، فكلموه في ذلك، وسألوه أن يجادل عن صاحبهم، وقالوا: إنك إن لم تفعل هلك صاحبنا وافتضح، وبرئ اليهودي، فهمَّ رسول الله - ﷺ - أن يفعل وأن يعاقب اليهودي، فأنزل الله تعالى يعاتبه: ﴿إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ﴾ (١) الآيات كلها.\n_________\n(١) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nهذا السياق من رواية الكلبي، ذكره الواحدي في \"أسباب النزول\" (ص ١٨٣)، وأخرجه ابن بشكوال في \"غوامض الأسماء المبهمة\" ٢/ ٥٥٠ بسنده عن السدي والكلبي.\nوأخرج القصة مع اختلاف في بعض الألفاظ: الترمذي في أبواب التفسير، باب ومن سورة النساء (٣٠٣٦) والحاكم في \"المستدرك\" ٤/ ٤٢٦، والطبراني في \"المعجم الكبير\" ١٩/ ٩ - ١٢ (١٥)، والطبري في \"جامع البيان\" ٥/ ٢٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٥٩ من طريق عاصم بن عمر بن قتادة بن النعمان، عن أبيه عن جده، وقال الترمذي: غريب. =","vol":"10","page":586},{"text":"وفي رواية أخرى عن ابن عباس قال: إن طعمة بن أبيرق سرق درعًا من إنسان، فكان الدرع في جراب، فيه نخالة، فخرق الجراب، حتَّى كان تتناثر النخالة منه طول الطريق، فجاء به إلى دار زيد بن السمين وتركه على باب داره، وحمل الدرع إلى بيته، فلما أصبح صاحب الدرع جاء إلى زيد بن السمين على أثر النخالة، فأخذه (١)، وحمله إلى رسول الله - ﷺ -، فهمَّ رسول الله - ﷺ - أن يقطع يد زيد اليهودي، فأنزل الله تعالى هذه الآية (٢).\nوقال علي بن الحكم عن الضحاك: نزلت هذه الآية في رجل من الأنصار استودع درعًا، فجحد صاحبها، فخوَّنه رجال من أصحاب النبي - ﷺ - فجاء قومه فعذروه، وأثنوا عليه، فصدقهم رسول الله - ﷺ - وعذره، ورد الذين قالوا فيه ما قالوا، فأنزل الله تعالى فيه (٣) هذه الآية، فلما بين الله خيانته ارتد طعمة (٤) عن الإسلام، ولحق بمكة،\n_________\n= وعمر فيه ضعف، قال في \"تقريب التهذيب\" (٤٩٥٧): مقبول. يعني عند المتابعة، وإلا فهو ضعيف.\nوفي هذه الرواية لم يسم طعمه بل ذكر أنَّه بشير وهو رجل منافق.\nوأخرج القصة: الطبري أيضًا في \"جامع البيان\" ٥/ ٢٦٧ من طريق يزيد، عن سعيد، عن قتادة مرسلًا، ومن طريق ابن وهب، عن ابن زيد، مرسلًا ٥/ ٢٦٨.\n(١) ساقطة من (ت).\n(٢) لم أجده بهذا السياق، وقد أخرجه الطبري في \"جامع البيان\" ٥/ ٢٦٧ من طريق العوفي عن ابن عباس، بسياق آخر، وطريق العوفي لا يحتج بها.\n(٣) ساقطة من (م).\n(٤) ساقطة من (م)، (ت).","vol":"10","page":587},{"text":"فأنزل الله تعالى ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ﴾ الآية (١).\nوقال مقاتل: إن زيد بن السمين أودع درعًا عند طعمة بن أبيرق، فجحده طعمة، فلما جاء زيد يطلبه أغلق الباب، وأشرف على السطح، وألقى الدرع في دار جاره أبي هلال، ثم فتح الباب فدخلوا (٢)، فلم يجدوا فيها، فصعدوا السطح، فقال: أرى درعًا (٣) في دار أبي هلال فلعله درعكم، فنظروا فإذا (هو ذلك، فرفعوه) (٤)، ثم جمع طعمة قومه، وجاؤوا إلى رسول الله - ﷺ - (فشكوا وقالوا إنهم قد فضحونا وسرقونا فعاتبهم رسول الله - ﷺ -) (٥) على ذلك، فأنزل الله تعالى: ﴿إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ﴾ (٦) أي: بالأمر والنهي والفصل، ﴿لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ﴾ أي بما علمك الله، وأوحى إليك ﴿وَلَا تَكُنْ لِلْخَائِنِينَ﴾ يعني طعمة ﴿خَصِيمًا﴾ أي: معينًا.\n\n<span data-type=\"title\" id=toc-966>١٠٦ </span>- ﴿وَاسْتَغْفِرِ اللَّهَ﴾\nقال ابن عباس: واستغفر الله مما هممت به من قطع يد زيد (٧).\nوقال الكلبي: واستغفر الله يا محمد من همك باليهودي أن\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٧٠.\n(٢) من (م).\n(٣) ساقطة من (ت).\n(٤) في (م): هي تلك فرفعوها.\n(٥) ما بين القوسين ساقط من الأصل والمثبت من (م)، (ت).\n(٦) أثر مقاتل ذكره السمرقندي في \"بحر العلوم\" ١/ ٣٨٥ بمعناه.\n(٧) انظر: \"الوسيط\" للواحدي ٢/ ١١٢.","vol":"10","page":588},{"text":"تضربه (١).\nوقال مقاتل: استغفر الله من جدالك الَّذي جادلت عن طعمة.\n﴿إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا﴾.\n\n<span data-type=\"title\" id=toc-967>١٠٧ </span>- ﴿وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ خَوَّانًا أَثِيمًا﴾\n﴿وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ﴾ يعني: يظلمون أنفسهم بالخيانة والسرقة ويرمي بها اليهودي، ﴿خَوَّانًا﴾ يعني: خائنًا (٢) في الدرع، ﴿أَثِيمًا﴾ في رميه اليهودي.\nوقوله: ﴿وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا﴾ قد قيل: إنه خاطب النبي - ﷺ -، والمراد به غيره، كقوله: ﴿فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ﴾ والنبي - ﷺ - لا يشك فيما أنزل عليه (٣).\nفإن قيل: قد أمر بالاستغفار؟ قيل: أمره بالاستغفار لا يوجب وجود ذنب يجب أن يستغفر منه، كما قد أمر في سورة الفتح (٤) بالاستغفار من غير ذنب متقدم، فاعلم.\nوالاستغفار في جميع الأنبياء بعد النبوة على ثلاثة أوجه:\nيكون لذنب تقدم قبل النبوة، ويكون لذنوب أمته وقرابته، ويكون\n_________\n(١) لم أجده بعد البحث، ولعله في تفسيره المفقود.\n(٢) في (ت): خوانًا.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٣٧٨.\n(٤) لعله يقصد سورة النصر.","vol":"10","page":589},{"text":"لترك المباح قبل ورود الحذر، ومعناه: السمع والطاعة لما أمرت به ونهيت عنه، وطلب التوفيق عليه (١).\n\n<span data-type=\"title\" id=toc-968>١٠٨ </span>- قوله: ﴿يَسْتَخْفُونَ مِنَ النَّاسِ﴾\nأي: يستترون ويستحيون من الناس، ﴿وَلَا يَسْتَخْفُونَ﴾ أي: لا يستترون ولا يستحيون ﴿مِنَ اللَّهِ وَهُوَ مَعَهُمْ﴾ يقول: علمه معهم، ﴿إِذْ يُبَيِّتُونَ﴾، قال الكلبي (٢)، عن أبي صالح (٣)، عن ابن عباس، يعني: يقولون.\n(قال سفيان) (٤)، عن الأعمش (٥)، عن أبي رزين (٦): يؤلفون (٧).\n﴿مَا لَا يَرْضَى مِنَ الْقَوْلِ﴾ يعني؛ الفرية لليهودي بالسرقة، ﴿وَكَانَ اللَّهُ\n_________\n(١) هذا مخالف للمعنى المعروف من الاستغفار، فالسين والتاء للطلب، أي: طلب الستر، والمغفرة، والعفو، وقد كان النبي - ﷺ - يستغفر الله تعالى في المجلس الواحد أكثر من مائة مرة، كما هو ثابت عنه.\nوتفسير الاستغفار بأنه السمع والطاعة غير معهود، ولا معروف، والله أعلم.\n(٢) متهم بالكذب، ورمي بالرفض.\n(٣) ضعيف، يرسل.\n(٤) من (م)، (ت)، وهو الثوري، ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(٥) سليمان بن مهران، ثقة، حافظ لكنه مدلس.\n(٦) مسعود بن مالك، ثقة، فاضل.\n(٧) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٢٧١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٦١.","vol":"10","page":590},{"text":"بِمَا يَعْمَلُونَ مُحِيطًا﴾. يقول: قد أحاط الله بأعمالهم (١) الخبيثة.\nوتعلقت الجهمية (٢)، والمعتزلة بهذه الآية، واستدلوا منها على أن الله بكل مكان، قالوا: لما قال ﴿وَهُوَ مَعَهُمْ﴾ ثبت أنَّه بكل مكان؛ لأنه قد أثبت كونه معهم (٣).\nفيقال لهم: معنى قوله ﴿وَهُوَ مَعَهُمْ﴾ أنَّه يعلم ما يقولون، ولا يخفى عليه فعلهم؛ لأنه العالم بما يظهره الخلق ويستره، وليس في قوله ﴿وَهُوَ مَعَهُمْ﴾ ما يوجب أنَّه بكل مكان، لأنه قال ﴿أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ﴾ (٤) ولم يرد بقوله إنه في السماء، معنى غير الذات؛ لأن القول بأن زيدًا في موضع كذا، من غير أن يقيد بذكر فعل، أو شيء من الأشياء لا يكون إلا بالذات، وقال تعالى: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ (٥)، وقال: ﴿يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ﴾ (٦) فأخبر أنَّه يدبر الأشياء من السماء، ولا يجوز أن يكون\n_________\n(١) في (م): بعملهم.\n(٢) إحدى الفرق الكلامية المنتسبة إلى الإسلام، تأثرت باليهود والنصارى في كثير من المعتقدات، وكان حامل لوائها: الجهم بن صفوان وإليه تنسب، وهو تلميذ الجعد بن درهم، الَّذي تخرج بأبان بن سمعان اليهودي، وتغلغلت كثير من أفكار هذه الفرقة في المعتزلة، والأشاعرة، وقد كفر الجهمية أكثر العلماء.\nانظر: \"الرد على الجهمية\" للدارمي (ص ١٩٨، ٢٠٧)، \"الفرق بين الفرق\" للإسفراييني (ص ١٥٨)، \"موسوعة الأديان والمذاهب\" ٢/ ١٠٥٠.\n(٣) انظر: قولهم في: \"مقالات الإسلاميين\" ١/ ٢٣٦.\n(٤) الملك: ١٦.\n(٥) فاطر: ١٠.\n(٦) السجدة: ٥.","vol":"10","page":591},{"text":"معهم بذاته، ثم يدبر الأمر من السماء إلى الأرض، وإليه يصعد الكلم الطيب، ولو كان قوله ﴿وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَى مِنَ الْقَوْلِ﴾ بمعنى المكان؛ لوجب ألا يكون معهم إذ لم يبيتوا؛ لأنه جعل كونه معهم بشرط أن يبيتوا ما لا يرضاه من القول (١).\nثم أقبل على قوم طعمة، فقال:\n\n<span data-type=\"title\" id=toc-969>١٠٩ </span>- ﴿هَاأَنْتُمْ هَؤُلَاءِ﴾\nأي: يا هؤلاء، وها للتنبيه، ﴿جَادَلْتُمْ عَنْهُمْ﴾ أي خاصمتم ﴿عَنْهُمُ﴾ عن طعمة، وهو في قراءة أبي بن كعب: (جادلتم عنهم في الدنيا (٢).\nوالجدال في اللغة: شدة المخاصمة، وهو من الجدل، وهو شدة الفتل، ورجل مجدول كأنه قد فتل، والأجدل: الصقر؛ لأنه من أشد الطيور قوة (٣).\n﴿فَمَنْ يُجَادِلُ اللَّهَ عَنْهُمْ﴾ أي: عن طعمة، ﴿يَوْمَ الْقِيَامَةِ﴾ إذا أخذه الله بعذابه، وأدخله النار، ﴿أَمْ مَنْ يَكُونُ عَلَيْهِمْ وَكِيلًا﴾ يعني كفيلًا.\nثم استأنف فقال:\n_________\n(١) وانظر: مزيدا في الرد على هذا الضلال في: \"نقض الدارمي على المريسي\" ١/ ٤٤١ - ٤٥٠\n(٢) وهي قراءة شاذة، ووجدت في \"البحر المحيط\" لأبي حيان ٣/ ٣٦٠ أنَّه ذكر عن عبد الله بن مسعود أنَّه قرأ: (جادلتم عنه) أي: عن طعمة.\n(٣) هذه مقالة الزجاج في \"معاني القرآن\" ٢/ ١٠٢.\nوانظر: \"لسان العرب\" لابن منظور (جدل).","vol":"10","page":592},{"text":"<span data-type=\"title\" id=toc-970>١١٠ </span>- ﴿وَمَنْ يَعْمَلْ سُوءًا﴾\nيعني سرقة الدرع، ﴿أَوْ يَظْلِمْ نَفْسَهُ﴾ برميه البريء بالسرقة، ويقال: ﴿وَمَنْ يَعْمَلْ سُوءًا﴾ أي: شركًا ﴿أَوْ يَظْلِمْ نَفْسَهُ﴾ يعني: إثمًا دون الشرك (١)، ﴿ثُمَّ يَسْتَغْفِرِ اللَّهَ﴾ أي: يتوب إلى الله ﴿يَجِدِ اللَّهَ غَفُورًا﴾ متجاوزًا، ﴿رَحِيمًا﴾، حين قبل توبته.\n\n<span data-type=\"title\" id=toc-971>١١١ </span>- ﴿وَمَنْ يَكْسِبْ إِثْمًا﴾\nيعني: يمينه بالباطل، ﴿فَإِنَّمَا يَكْسِبُهُ عَلَى نَفْسِهِ﴾ يقول (٢): فإنما يضر به نفسه، ولا يؤخذ غير الآثم بإثم الآثم، ﴿وَكَانَ اللَّهُ عَلِيمًا﴾ بسارق الدرع، ﴿حَكِيمًا﴾ حكم بالقطع على طعمة في السرقة.\n\n<span data-type=\"title\" id=toc-972>١١٢ </span>- ﴿وَمَنْ يَكْسِبْ خَطِيئَةً﴾\nأي: بيمينه (٣) الكاذبة، ﴿أَوْ إِثْمًا﴾ بسرقة الدرع، ورميه اليهودي ﴿ثُمَّ يَرْمِ بِهِ﴾ أي: يقذف بما جناه ﴿بَرِيئًا﴾ منه، ﴿فَقَدِ احْتَمَلَ بُهْتَانًا﴾ والبهتان: أن يبهت الرجل بما لم يفعل.\nوقال الزجاج: البهتان: الكذب الَّذي يتحير من عظمه (٤).\n﴿وَإِثْمًا مُبِينًا﴾ أي: ذنبًا بينًا، وقال جويبر (٥)، عن الضحاك (٦)،\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٢/ ١٩٤.\n(٢) من (م)، (ت).\n(٣) في (ت): يمينًا.\n(٤) انظر: مقالته في \"معاني القرآن\" ٢/ ١٠٣.\n(٥) الأزدي، ضعيف جدًّا.\n(٦) ابن مزاحم، صدوق، كثير الإرسال.","vol":"10","page":593},{"text":"عن ابن عباس: قوله: ﴿وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا﴾ يعني به: عبد الله بن أبي بن سلول، ﴿ثُمَّ يَرْمِ بِهِ بَرِيئًا﴾ يعني: عائشة أم المؤمنين، حين كَذَب عليها، وكان من أهل الإفك (١).\nقوله: ﴿ثُمَّ يَرْمِ بِهِ بَرِيئًا﴾ ولم يقل بهما، وقد ذكر الخطيئة والإثم.\nقال الفراء: يجوز أن يكنى عن الفعلين والثلاثة والأكثر وأحدها مؤنث بالتذكير والتوحيد، لأن الأفاعيل يقع عليها فعل واحد، فلذلك جاز، وإن شئت ضممت الخطيئة والإثم، فجعلتهما كالواحد، وإن شئت جعلت الهاء للإثم خاصة، كما قال: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ (٢) فجعله للتجارة، ولو أتى بالتذكير فجعل كالفعل الواحد لجاز (٣).\nثم قال لمحمد - ﷺ -\n\n<span data-type=\"title\" id=toc-973>١١٣ </span>- ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ﴾\nبالنبوة، ﴿وَرَحْمَتُهُ﴾ بنصرك بالوحي ﴿لَهَمَّتْ﴾ يقول: لقد همت، أي: أضمرت، ﴿طَائِفَةٌ﴾ يقول: جماعة، ﴿مِنْهُمْ﴾ يعني: قوم طعمة، ﴿أَنْ يُضِلُّوكَ﴾ يعني: أن يخطئوك في الحكم، ﴿وَمَا\n_________\n(١) الحكم على الإسناد:\nفيه الأزدي، ضعيف جدًا.\nالتخريج:\nذكر ذلك ابن الجوزي في \"زاد المسير\" ٢/ ١٩٥.\n(٢) الجمعة: ١١.\n(٣) \"معاني القرآن\" ١/ ٢٨٦ - ٢٨٧.","vol":"10","page":594},{"text":"يُضِلُّونَ إِلَّا أَنْفُسَهُمْ﴾ يقول: وما يخطئون إلا أنفسهم، ﴿وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ﴾ وكان ضره على من شهد بغير حق، ﴿وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ﴾ يعني: القرآن، ﴿وَالْحِكْمَةَ﴾ يعني: القضاء بالوحي، ﴿وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ﴾ قبل الوحي، ﴿وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا﴾ يقول: كان (١) من الله عليك بالنبوة عظيما (٢)، وهذا قول الكلبي (٣)، عن أبي صالح (٤)، عن ابن عباس (٥).\nوقال جويبر (٦)، عن الضحاك (٧)، عن ابن عباس: ثم قال: ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ﴾ يعني به: الإسلام والقرآن ﴿لَهَمَّتْ طَائِفَةٌ مِنْهُمْ﴾ يعني: من ثقيف، ﴿أَنْ يُضِلُّوكَ﴾ وذلك أن وفد ثقيف قدموا على رسول الله - ﷺ - فقالوا: يا محمد، جئناك نبايعك على ألا نُحشَر، ولا نُعْشَر (٨)، ولا نكسر أصنامنا بأيدينا، وعلى أن تمتعنا بالعزى سنة (٩). فلم يجبهم إلى ذلك، وعصمه الله تعالى\n_________\n(١) من (م).\n(٢) من (ت).\n(٣) متهم بالكذب، ورُمي بالرفض.\n(٤) ضعيف، يرسل.\n(٥) ذكر ذلك ابن الجوزي في \"زاد المسير\" ٢/ ١٩٧.\n(٦) الأزدي، ضعيف جدًّا.\n(٧) ابن مزاحم، صدوق، كثير الإرسال.\n(٨) أي: لا يؤخذ من أموالهم العشر، أي: الصدقة الواجبة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٣٩ (عشر).\n(٩) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا. =","vol":"10","page":595},{"text":"بمنه، وأخبره بنعمته عليه، وأنه في حفظه، وكلاءته، فلا يخلص إليه أمر يكرهه فقال: ﴿وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ﴾ يعني: وفد ثقيف، ﴿وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ﴾ أي: لا يستطيعون أن يزيلوا عنك النبوة، وقد جعلك الله لها أهلًا، ثم قال: ﴿وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ﴾ يعني: الأحكام، ﴿وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ﴾ يعني: من الشرائع، ﴿وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ﴾ أي: من الله عليك بالإيمان، ﴿عَظِيمًا﴾.\n\n<span data-type=\"title\" id=toc-974>١١٤ </span>- قوله: ﴿لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ﴾\nقال الكلبي (١): عن أبي صالح (٢)، عن ابن عباس: يعني: قوم طعمة (٣)، ﴿إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ﴾ أي: حث عليها، ﴿أَوْ مَعْرُوفٍ﴾ يقول: أقرض إنسانًا، ﴿أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ﴾ يعني: بين طعمة واليهودي، ﴿وَمَنْ يَفْعَلْ ذَلِكَ﴾ القرض والإصلاح والصدقة ﴿ابْتِغَاءَ مَرْضَاتِ اللَّهِ﴾ أي: طلب رضاه، ﴿فَسَوْفَ نُؤْتِيهِ﴾ (٤) في الآخرة،\n_________\n= التخريج:\nذكر ذلك عن الضحاك: السمرقندي في \"بحر العلوم\" ١/ ٣٨٧، وابن الجوزي في \"زاد المسير\" ٢/ ١٩٦.\n(١) متهم بالكذب، ورُمي بالرفض.\n(٢) ضعيف، يرسل.\n(٣) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nانظر: \"بحر العلوم\" للسمرقندي ١/ ٣٨٧، \"زاد المسير\" لابن الجوزي ٢/ ١٩٦.\n(٤) في هامش (م): وقرأ أبو عمرو، وحمزة (يؤتيه) بالياء.","vol":"10","page":596},{"text":"﴿أَجْرًا عَظِيمًا﴾.\nوقال ابن السري (١): معنى النجوى في الكلام: ما ينفرد به الجماعة والاثنان، سرًّا كان أو ظاهرًا (٢).\nومعنى نجوت في اللغة: خلصت، وألقيت، يقال: نجوت الجلد عن البعير، وغيره، أي: ألقيته عنه، ويقال: نجوت فلانًا، إذا استنكهته (٣)، قال الشاعر:\nنجوتُ مجالدا فوجدتُ منه ... كريح الكلب مات حديث عهدِ (٤)\nونجوت الوتر، واستنجيته: إذا خلصته، قال:\nفتبارزت فتبازخت (٥) لها ... جلسة الأعسر يستنجي الوتر\n_________\n(١) في (م): أبو السرى، وابن السري هو الزجاج، وقد نقل المصنف هذا النص من قوله معنى النجوى في الكلام .. إلى قوله مما يدبرونه بينهم من الكلام. من \"معاني القرآن\" له ٢/ ١٠٤ - ١٠٦.\n(٢) وقد استبعد هذا المعنى القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٣٨٣.\n(٣) أي: شممت منه.\n(٤) البيت للحكم بن عبدل الأسدي، كما في \"الحيوان\" للجاحظ ١/ ٢٥١، وأورد البيت: ياقوت في \"معجم الأدباء\" ١٠/ ٢٣٢، وبدون نسبة في \"معجم مقاييس اللغة\" لابن فارس ٥/ ٣٩٨ (نجا)، \"لسان العرب\" لابن منظور (نجا).\n(٥) في (ت): فتبادرت، وفي (م): فتفارجت، وفي هامش (م) ويروى: فتبازخت لها جلسة الجازر، وقوله: تبارزت أي: دفعت عجيزتها، وتبازخت إذا أخرج صدره وبطنه.\nوالبيت لعبد الرحمن بن حسان بن ثابت يصف فيه حالة له مع زوجته، وقبله قوله: =","vol":"10","page":597},{"text":"وأصله كله من النجوة وهي: ما ارتفع من الأرض، قال الشاعر:\nفمن بنجوته كمن بعقوته ... والمستكن كمن يمشي بقرواحِ (١)\nفمعنى ﴿لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ﴾ أي: مما يدبرونه بينهم من الكلام.\n﴿إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ﴾ يجوز أن تكون (مَنْ) في موضع الخفض، والنصب، والرفع، فوجه الخفض على قولك: لا خير في كثير من نجواهم إلا فيمن أمر بصدقة، والنجوى هاهنا: الرجال المتناجون، كما قال: ﴿وَإِذْ هُمْ نَجْوَى﴾ (٢)، وقال: ﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ﴾ (٣).\n_________\n= سائلا فيه هل نبهتها ... آخر الليل بعرد ذي عجر\nومعنى يستنجي الوتر، أي: قطعه، يقال: استنجى الجازر وتر المتن، أي قطعه، وأصل الوتر من الأمعاء يتخذ منه أوتار القسي.\nانظر: \"الخصائص\" لابن جني ١/ ٨.\nوالبيت ذكره الزجاج في \"معاني القرآن\" ٢/ ١٠٥، وابن منظور في \"لسان العرب\" (نجا).\n(١) البيت قاله عبيد بن الأبرص، وهو في \"ديوانه\" (ص ٨٦)، وفي \"لسان العرب\" لابن منظور (نجا).\nويروى أيضًا لأوس بن حجر.\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ١٠/ ٦، \"ديوانه\" (ص ٤)، وذكر البيت أيضًا ابن فارس في \"معجم مقاييس اللغة\" ٥/ ٣٩٨ (نجا)، والقرواح: الأرض الفضاء، والمستكن: المستتر.\n(٢) الإسراء: ٤٧.\n(٣) المجادلة: ٧.","vol":"10","page":598},{"text":"وأما النصب فعلى أن يجعل النجوى فعلًا، ويكون قوله ﴿إِلَّا﴾ استثناء من غير الجنس، فيكون وجهه النصب، كما قال النابغة:\nإلا أواري لأيا (١) .. البيت.\nوقد يكون من (٢) في موضع رفع، وإن رددت على خلافها، كما قال:\nوبلدة ليس بها أنيسِ ... إلا اليعافير وإلا العيسِ (٣)\n\n<span data-type=\"title\" id=toc-975>١١٥ </span>- قوله ﷿: ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى﴾\nنزلت في طعمة بن أبيرق أيضًا، وذلك أنَّه لما نزل القرآن فيه، وعلم قومه أنَّه ظالم، خاف هو على نفسه من القطع والفضيحة هرب إلى مكة، فأنزل الله تعالى فيه: ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ﴾ أي: يخالفه، ﴿مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى﴾ أي: التوحيد والحدود، ﴿وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ﴾ يقول: غير دين المؤمنين، دين أهل مكة عبادة الأوثان، ﴿نُوَلِّهِ مَا تَوَلَّى﴾ أي: نكله في الآخرة إلى ما تولى في الدنيا، ﴿وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾، فلم يتب طعمة ولم يراجع\n_________\n(١) في (ت): ما أبينها، وفي هامش (م): والنوى كالحوض بالمظلومة الجلد.\nوالبيت في \"ديوانه\" (ص ٣٠)، \"معاني القرآن\" للفراء ١/ ٢٨٨.\n(٢) ساقطة من (م)، (ت).\n(٣) انظر: \"معاني القرآن\" للفراء ١/ ٢٨٨، \"الدر المصون\" للسمين الحلبي ١١/ ٣٣، ورجح الطبري في \"جامع البيان\" ٥/ ٢٧٧ أن تجعل (من) في موضع خفض، ردًّا على قوله: ﴿مِنْ نَجْوَاهُمْ﴾، فيكون المراد بالنجوى هنا جماعة المتناجين.","vol":"10","page":599},{"text":"وتعمَّد، فادَّلج على رجل من بني سليم من أهل مكة، يقال له: الحجاج بن علاط، فنقب بيته، فسقط عليه حجر من البيت، فنشب فيه، فلم يستطع أن يدخل، ولا أن يخرج، حتى أصبح، فأخذ ليقتل، ثم قال بعضهم: دعوه، فإنه لجأ إليكم. فتركوه، وأخرجوه من مكة، فخرج مع تجار من قضاعة نحو الشام، فنزلوا منزلًا، فسرق بعض متاعهم، فهرب، فطلبوه، فأخذوه فرموه بالحجارة، حتى قتلوه، فصار قبره تلك الحجارة (١).\nويقال: إنه ركب سفينة إلى جدة، فسرق فيها كيسًا فيه دنانير، فعلم به، فأخذ وألقي في البحر (٢).\nويقال: إنه نزل في حرة بني سليم (٣)، فكان يعبد صنمًا لهم، إلى أن مات، وأنزل الله تعالى فيه:\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٦٦ من طريق السدي -وليس فيه ذكر إمساكه في مكة، ولا ذهابه في تجارة إلى الشام- وابن بشكوال في \"غوامض الأسماء المبهمة\" ٢/ ٥٤٩، وذكر البغوي في \"معالم التنزيل\" ٢/ ٢٨٧ القصة بسياق الثعلبي.\nوقضاعة: قبيلة عربية من حمير، وقيل: تنتسب إلى معد بن عدنان.\nانظر: \"الأنساب\" للسمعاني ٤/ ٥١٦.\n(٢) ذكر ذلك أبو حيان في \"البحر المحيط\" ٣/ ٣٦٦.\n(٣) وتسمى: حرة النار، وأم صبار، وهي من عوالي نجد، تنسب إلى سليم بن منصور ابن عكرمة بن خصفة بن قيس بن علان.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٤٦، وهذا الأثر ذكره أبو حيان في \"البحر المحيط\" ٣/ ٣٦٦.","vol":"10","page":600},{"text":"<span data-type=\"title\" id=toc-976>١١٦ </span>- ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا (١١٦)﴾\nوأنزل فيه أيضًا: ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾ الآية (١).\nوقال جويبر (٢)، عن الضحاك (٣)، عن ابن عباس في قوله ﴿وَمَنْ يُشَاقِقِ اللَّهَ وَرَسُولَه﴾: نزلت هذه الآية في نفر من قريش، قدموا على رسول الله - ﷺ - المدينة، ودخلوا في الإسلام، فأعطاهم رسول الله - ﷺ -، ثم انقلبوا إلى مكة مرتدين، ورجعوا إلى عبادة الأصنام، فأنزل الله تعالى فيهم هذه الآية (٤).\n﴿وَمَنْ يُشَاقِقِ اللَّهَ وَرَسُولَه﴾ أي: يفارق الرسول، ويعاده، وينصب له ﴿مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى﴾ يعني: من بعد ما وضح له أن محمدًا عبده ورسوله ﴿وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ﴾ أي: غير طريق المسلمين ﴿نُوَلِّهِ مَا تَوَلَّى﴾ أي: نكله إلى الأصنام يوم القيامة، وهي لا تملك لهم ضرًّا ولا نفعًا، ولا تنجيهم من عذاب الله، ﴿وَنُصْلِهِ جَهَنَّمَ﴾ بعبادة\n_________\n(١) المائدة: ٣٨.\n(٢) الأزدي، ضعيف جدًّا.\n(٣) صدوق، كثير الإرسال.\n(٤) الحكم على الإسناد:\nفيه الأزدي ضعيف جدًّا.\nالتخريج:\nذكر هذا القول السمرقندي في \"بحر العلوم\" ١/ ٣٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٣٨٥.","vol":"10","page":601},{"text":"الأصنام، ﴿وَسَاءَتْ مَصِيرًا﴾ يعني: وبئس المنزل حلوا به يوم القيامة.\nوقال الضحاك عن ابن عباس في قوله: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ الآية قال: إن شيخًا من الأعراب جاء إلى رسول الله - ﷺ -، فقال: يا نبي الله، إني شيخ منهمك في الذنوب والخطايا، إلا أني لم أشرك بالله شيئًا، منذ عرفته وآمنت به، ولم أتخذ من دونه وليًا، ولم أواقع المعاصي جرأة على الله، ولا مكابرة له، وما توهَّمت طرفة عين أني أعجز الله هربًا، وإني لنادم تائب مستغفر، فما حالي عند الله تعالى؟ فأنزل الله تعالى: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ (١).\nوالشرك ذنب لا يغفر لمن مات عليه ﴿وَيَغْفِرُ مَا دُونَ ذَلِكَ﴾ يعني: ما دون الشرك، ﴿لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا﴾ يعني: فقد ذهب عن الطريق، وحرم الخير كله.\nواعلم أن قوله -﷿- ﴿وَمَنْ يُشَاقِقِ الرَّسُولَ﴾ الآية دليل على ثبوت حجة الإجماع (٢)، وفي قوله ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ دليل على فساد قول الخوارج، حين زعموا أن مرتكب الكبيرة كافر، وذلك\n_________\n(١) ذكر القصة: السمرقندي في \"بحر العلوم\" ١/ ٣٨٨، والبغوي في \"معالم التنزيل\" ٢/ ٢٨٧ - ٢٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٣٨٦، وقال الحافظ في \"الكاف الشاف\" (ص ٤٩): إسناده منقطع.\n(٢) الإجماع هو الأصل الثالث من أصول الأدلة عند أهل السنة، وهو مبني على الكتاب والسنة، وقد عرفه العلماء بأنه: اتفاق مجتهدي عصر من العصور، من أمة محمد - ﷺ -، بعد وفاته، على أمر شرعي.\nانظر: \"المستصفى\" للغزالي ١/ ١١٠، \"شرح الكوكب المنير\" للفتوحي ٢/ ٢١١، \"معالم أصول الفقه عند أهل السنة\" لمحمد حسين الجيزاني (ص ١٦٢).","vol":"10","page":602},{"text":"أن الله تعالى قال: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ أي: ما دون الشرك، ففرق بين الشرك وسائره (١)، وحتم على نفسه أن لا يغفر الشرك، فلو كانت الكبيرة كفرًا، لكان قوله: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ﴾ مستوعبًا، فلما فرق بين الشرك وسائر الذنوب بأن فساد قولهم.\nوقد بين الله تعالى في آخر القصة ماهية الشرك، وهو قوله تعالى:\n\n<span data-type=\"title\" id=toc-977>١١٧ </span>- ﴿إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا (١١٧)﴾\nوقد علم أن صاحب الكبيرة غير مستحل لها، فلم يجز أن يكون حكمه حكم الكافر، وفيه دليل على فساد قول المعتزلة في المنزلة بين المنزلتين (٢)، إذ الله تعالى لم يجعل بين الشرك والإيمان منزلة، ولم يجعل الذنوب ضد الإيمان (٣)، فكان فيه فساد قول من جعل الكبيرة ضدًا للإيمان، وفيه دليل على فساد قول المرجئة، حين قالوا: إن المؤمن لا يعذب، كان كان مرتكبًا للذنوب، لأن الله تعالى أخرج الشرك من المشيئة، وجعل الحكم فيه حتمًا، فلو لم\n_________\n(١) في (م): غيره.\n(٢) وهي من الأصول الخمسة لمذهبهم، مفادها أن مرتكب الكبيرة في الدنيا في منزلة بين الإيمان والكفر، فلا يقال هو مؤمن، ولا هو كافر، بل في منزلة بينهما، أما في الآخرة فهو في النار خالدًا مخلدًا.\n(٣) هذه العبارة من المصنف توهم أن مطلق الذنوب لا تؤثر في الإيمان، والأمر ليس كذلك، لكني أحمل عبارته -﵀- على محمل حسن، وهو: أنه يريد أن الذنوب -عدا الكفر- ليست ضدَّا للإيمان، من حيث أصله، فمرتكب الذنب لا نحكم بكفره، ولا أنه نقض أصل إيمانه، إلا إذا كان مستحلًا. والله أعلم.","vol":"10","page":603},{"text":"يجز تعذيب المؤمن المذنب، لأخرجه من باب الاستثناء، وأطلق الحكم فيه كما أطلقه في المشرك، وفيه دليل أيضًا على فساد قول الوعيدية، وقد ذكرناه قبل.\nثم نزلت في أهل مكة ﴿إِنْ يَدْعُونَ﴾ أي: ما يعبدون، كقوله: ﴿وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ﴾ (١) أي: اعبدوني (٢)، يدل عليه قوله (٣): ﴿إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي﴾ (٤).\n﴿مِنْ دُونِهِ﴾ أي: من دون الله ﴿إِلَّا إِنَاثًا﴾ يعني: اللات، والعزى، ومناة، وأشباهها، من الآلهة التي كانوا يعبدونها من دون الله، وكان في كل واحد منهن شيطان، يتراءى للسدنة والكهنة يكلمهم، فذلك قوله: ﴿وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا﴾، وكان المشركون يسمون أصنامهم باسم الإناث، هذا قول مجاهد (٥)، والكلبي، وأكثر المفسرين، ويدل على صحة هذا التأويل قراءة ابن\n_________\n(١) غافر: ٦٠.\n(٢) وهناك معنى آخر للدعاء، وهو: المسألة، وكلا المعنيين مراد.\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (دعا).\n(٣) في (ت): بعده.\n(٤) غافر: ٦٠.\n(٥) أخرج قول مجاهد: الطبري في \"جامع البيان\" ٥/ ٢٨٠ من طريق ابن أبي نجيح عنه أنه قال في: ﴿إِنَاثًا﴾: أوثانًا، ولم يقل مجاهد ﵀: إن المشركين سموا أصنامهم بأسماء الإناث، إنما هذا قول أبي مالك، والسدي، وابن زيد، وقد أخرج أقوالهم: الطبري في \"جامع البيان\" ٥/ ٢٧٨ - ٢٧٩، واستظهره ورجحه في ٥/ ٢٨٠. وانظر: \"زاد المسير\" لابن الجوزي ٢/ ٢٠٣.\nولا منافاة بين القولين، فالمشركون ما يعبدون إلا أوثانًا، يسمونها بأسماء الإناث، كاللات والعزى، ومناة.","vol":"10","page":604},{"text":"عباس: (إن يدعون من دونه إلا أُثُنا) جمع الوثن، فتصير الواو همزة كقوله ﴿أُقّتتَ﴾، وقتت، وأصله وثن، وقرئت: (أنثا) (١) على جمع الإناث، مثل: مثال ومُثُل، وثمار وثمر (٢).\nوقال الحسن، وقتادة، وأبو عبيدة: ﴿إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا﴾ يعني: مواتًا لا روح فيها، خشبة وحجرًا (٣) مدرًا، ونحوها، وذلك أن الموات كلها يخبر عنها كما يخبر عن المؤنث، تقول من ذلك: الأحجار تعجبني (٤)، هوَإِن يَذعُوتَ أي: ما يعبدون، ﴿إِلَّا شَيْطَانًا مَرِيدًا﴾، المريد: المارد، فعيل، بمعنى فاعل، نحو قدير، وقادر، وهو: الشديد العاتي، الخارج من الطاعة (٥)، يقال: مرد الرجل، يمرد، مرودًا، ومرادة: إذا عتا، وخرج من الطاعة، وأصل المريد من قول العرب: حائط ممرد، أي: مملس، ويقال شجرة مرداء، إذا تناثر ورقها، ولذلك سمي من لم تنبت لحيته: أمرد، أي: أملس موضع اللحية (٦)، فالمريد: الخارج من الطاعة، المتملس منها.\n_________\n(١) وهما قراءتان شاذتان.\nانظر: \"المحستب\" لابن جني ١/ ١٩٨.\n(٢) انظر: \"معاني القرآن\" للفراء ١/ ٢٨٩.\n(٣) وهو قول ابن عباس أيضًا.\nانظر: \"جامع البيان\" للطبري ٥/ ٢٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٦٧، وعبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" ٢/ ٣٩٤.\n(٤) هذه مقالة الزجاج في \"معاني القرآن\" ٢/ ١١٠.\n(٥) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (مرد).\n(٦) انظر: \"معاني القرآن\" للزجاج ٢/ ١٠٨، فقد نقل منه المصنف البحث في مرد.","vol":"10","page":605},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الحادي عشر]\n[سورة النساء ١١٨ - ١٧٦ * المائدة]\n\nتحقيق\nد/ خالد بن علي الغامدي","vol":"11","page":1},{"text":"السيرة الذاتية للمحقق\nد/ خالد بْن علِيّ الغامدي\nأستاذ مشارك بجامعة أم القرى -كلية الدعوة وأصول الدين- قسم القراءات حصل على درجة الدكتوراه عام ١٤٢١ هـ في تخصص القرآن وعلومه من جامعة أم القرى - كلية الدعوة وأصول.\nبعض من المناصب الإدارية التي شغلها:\nإمام المسجد الحرام.\nوكيلًا لكلية الدعوة وأصول الدين بجامعة أم القرى.\nعضو مجلس كرسي الملك عبد الله بن عبد العزيز للقرآن الكريم بجامعة أم القرى.\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\nله مؤلفات منشورة أهمها:\n١ - القراءات الشاذة - مفهومها وأحكامها. (بحث لدورية كلية البنات بطنطا)\n٢ - العناصر المشتركة بين سور الـ حم وتفرداتها. (بحث لدورية كلية أصول الدين بالأزهر)\n٣ - جامع البيان في القراءات السبع. (بحث لدورية جامعة الشارقة)\n٤ - عناية شيخ الإسلام بالقراءات. (مخطوط)\n٥ - التغني بالقرآن مفهومه وآدابه. (مخطوط)\n٦ - حكم لزوم الجماعة والآثار المترتبة على ذلك\n٧ - منهج أبي بن كعب في التفسير\n٨ - طبائع الإنسان في القرآن\n٩ - آثار تدبر القرآن\n١٠ - القراءات التفسيرية مفهومها وأنواعها. (تحت الطبع)\n١١ - المقاصد المشتركة بين سور آل حم. (تحت الطبع)\n* * *","vol":"11","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[١١]","vol":"11","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٩٢/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"11","page":4},{"text":"<span data-type=\"title\" id=toc-978>١١٨ </span>- قوله: ﴿لعَنَهُ اللَّهُ﴾\nيعني: إبليس (١)، ﴿وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا﴾ أي (٢): حظًا معلومًا، فما أُطيع فيه إبليس (٣)، فهو مفروضه.\nوقال الفراء: يعني ما جعل له عليه السبيل فهو كالمفروض (٤).\nوفي بعض التفاسير: من كل ألف واحد لله، وسائرهم لإبليس (٥).\nوأصل (٦) الفرض في اللغة: القطع، ومنه الفرضة في النهر وهي الثلمة تكون فيه، يقال: سقاها بالفراض، والفُرض، والفرض: الحز الذي يكون في السواك، يشد فيه الخيط، والفرضة في القوس: الحز الذي يشد فيه الوتر، والفريضة في سائر ما افترض مما أمر الله به العباد، فجعله أمرًا حتمًا عليهم قاطعًا، كذلك قوله: ﴿وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً﴾ (٧) أي: جعلتم لهن قطعة من المال، وقد فرضت للرجل: إذا جعلت له قطعة من المال، وأما قول الشاعر:\n_________\n(١) في (م): دحره، وأخرجه من الجنة.\n(٢) في (م): يعني: من اتبعه وأطاعه.\n(٣) بعدها في (م): لعنه الله.\n(٤) \"معاني القرآن \"١/ ٢٨٩ بنحوه.\n(٥) هذا قول مقاتل، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٦٩، ولفظه: من كل ألف تسعمائة وتسعة وتسعون إلى النار، وواحد إلى الجنة.\nوذكره ابن الجوزي في \"زاد المسير\" ٢/ ٢٠٤، وصححه القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٣٨٨\n(٦) ساقطة من (م).\n(٧) البقرة: ٢٣٧.","vol":"11","page":5},{"text":"إذا أكلت سمكا وفَرْضَا ... ذهبت طولا وذهبت عرضا\nفالفرض هنا التمر، وإنما سمي التمر فرضًا لأنه يؤخذ في فرائض الصدقة (١).\n\n<span data-type=\"title\" id=toc-979>١١٩ </span>- ثم قال إبليس: ﴿وَلَأُضِلَّنَّهُمْ﴾\nيعني: عن الحق، ﴿وَلَأُمَنِّيَنَّهُمْ﴾ أنه لا جنة ولا نار ولا بعث.\nوقال بعضهم: ﴿وَلَأُمَنِّيَنَّهُمْ﴾ أي: ألقي في قلوبهم الهموم (٢).\n﴿وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ﴾ أي: يقطعونها ويشقونها، وهي البحيرة (٣).\n﴿وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ﴾ قال ابن عباس، والحسن، وقتادة، ومجاهد، والضحاك، وسعيد بن جبير: يعني: دين الله (٤).\n_________\n(١) من قوله: وأصل الفرض. إلى هنا نص عبارة الزجاج في \"معاني القرآن\" ٢/ ٢٠٩، وفيه ذكر البيت، ولم يسم قائله.\nوهو لشاعر من أهل عمان، لم يسم، يمدح تمرًا لهم؛ من أجود تمرهم، كما في \"لسان العرب\" لابن منظور ٧/ ٢٠٦ (فرض).\n(٢) لم أجد قائله، ومعناه حسن.\n(٣) سيأتي ذكرها في أواخر المائدة إن شاء الله.\n(٤) أخرج أقوالهم الطبري في \"جامع البيان\" ٥/ ٢٨٣ - ٢٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٦٩، وعبد بن حميد وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٣٩٦.\nوأخرج سعيد بن منصور في \"السنن\" ٤/ ١٣٧٤ (٦٨٩)، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٧٣، والبيهقي في \"السنن الكبرى\" ١٠/ ٢٥ عن إبراهيم النخعي.\nوأخرجه الطبري في \"جامع البيان\" ٥/ ٢٨٣ - ٢٨٤ عن القاسم بن أبي بزة. =","vol":"11","page":6},{"text":"نظيره قوله: ﴿لَا تَبْدِيلَ لِخَلْقِ اللَّهِ﴾ (١) أي: لدين الله.\nوقال عكرمة وقوم من المفسرين: معناه: فليغيرن خلق الله بالخصاء، والوشم، وقطع الآذان، وفقء العيون (٢).\nوقال أهل المعاني: يعني بقوله: ﴿فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ﴾ أن الله خلق الأنعام ليركبوها، ويأكلوها، فحرموها على أنفسهم، وخلق (٣) الشمس، والقمر، والحجارة سُخْرَة للناس، ينتفعون بها، فعبدها المشركون، فغيروا خلق الله (٤).\n_________\n= وهو يروى عن عكرمة في أحد قوليه، والحكم، والسدي، وعطاء الخراساني، وسعيد بن المسيب، وابن زيد، ومقاتل.\nانظر: \"زاد المسير\" لابن الجوزي ٢/ ٢٠٥.\n(١) الروم: ٣٠.\n(٢) أخرج قول عكرمة: عبد الرزاق في \"تفسير القرآن\" ١/ ١٧٣، وسعيد بن منصور في \"سننه\" ٤/ ١٣٧٥ (٦٩٠)، والطبري في \"جامع البيان\" ٥/ ٢٨٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٦٩، وليس فيها إلا ذكر الخصاء فقط، وأخرجه أبو عمرو الداني في \"المكتفى\" (ص ٢٢٤).\nوهو قول أنس بن مالك، ورواية عن ابن عباس، ومجاهد، وقتادة في القول الآخر عنهما، وشهر بن حوشب، وسعيد بن المسيب، وأبي صالح، والثوري.\nانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٤/ ١٠٦٩، \"السنن الكبرى\" للبيهقي ١٠/ ٢٤ عن ابن عباس، وابن الجعد في \"مسنده\" (ص ٤٣٨) (٢٩٨٩) عن أنس.\n(٣) أما التغيير بالوشم فهو قول ابن مسعود، والحسن، في رواية عنه.\nانظر: \"جامع البيان\" للطبري ٥/ ٢٨٥.\n(٤) في (ت): وسخر، وقوله: سخرة للناس أي: مسخرة لهم.\nانظر: \"معاني القرآن\" للزجاج ٢/ ١١٠.","vol":"11","page":7},{"text":"﴿وَمَنْ يَتَّخِذِ الشَّيْطَانَ وَلِيًّا﴾ أي: ربا، ﴿مِنْ دُونِ اللَّهِ﴾ فيطيعه، ﴿فَقَدْ خَسِرَ خُسْرَانًا مُبِينًا﴾\n\n<span data-type=\"title\" id=toc-980>١٢٠ </span>- ﴿يَعِدُهُمْ﴾\nألا يلقون خيرًا، ﴿وَيُمَنِّيهِمْ﴾ الفقر، فلا ينفقون في خير، ولا يصلون رحمًا، ويقال: ﴿وَيُمَنِّيهِمْ﴾ ألا بعث، ولا جنة، ولا نار ﴿وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا﴾ أي: باطلًا.\n\n<span data-type=\"title\" id=toc-981>١٢١ </span>- ﴿أُولَئِكَ مَأْوَاهُمْ﴾\nيعني: مصيرهم ﴿جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا﴾ أي: مفرًا.\nقال عوف: بلغني أن المؤمن يكيده من الشياطين أكثر من مضر، لو أبداهم الله له لمات (١).\nفإن قيل: خبرونا عن قول إبليس: ﴿لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا﴾ الآيات، كيف علم ذلك؟\nيقال: قد قيل في هذا أجوبة:\nمنها: أن قالوا: إن الله ﵎ كان خاطبه بقوله: ﴿لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ﴾ (٢) فعلم إبليس أنه ينال من ذريته، ومن ذرلة آدم ما يتمناه.\nومنها: أن قالوا: أنه لما وسوس لآدم، فنال منه ما قال، طمع في ولده، ولما لم ينل من آدم جميع ما تمنى (٣) من الغواية، كذلك طمع في\n_________\n(١) لم أجده.\n(٢) السجدة: ١٣.\n(٣) في (ت): تمناه.","vol":"11","page":8},{"text":"بعض ولده، وأيس من جميعهم.\nومنها أن قالوا: إن إبليس قد عاين الجنة والنار، وعلم أن الله تعالى خلقهما لأن يسكنهما من الناس والشياطين، فعلى هذا التأويل قال: ﴿لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا﴾.\nفإن قيل: فأخبرونا عن إضلال الشيطان هل إليه نجح فعله، وإنفاذ أمره، أم لا؟\nيقال له: معنى إضلاله: الدعاء إلى الضلالة، والتزيين لها، ولو كانت الضلالة إليه لأضل الخلق جميعًا، وكذلك تمنيته إياهم.\n\n<span data-type=\"title\" id=toc-982>١٢٢ </span>- قوله: ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ﴾\nأي: من تحت الغرف والمساكن، ﴿خَالِدِينَ فِيهَا أَبَدًا وَعْدَ اللَّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا﴾ [٣٦١] أي: وعدًا.\n\n<span data-type=\"title\" id=toc-983>١٢٣ </span>- قوله: ﴿لَيْسَ بِأَمَانِيِّكُمْ﴾ الآية،\nقال قتادة، والضحاك: إن المسلمين وأهل الكتاب افتخروا، فقال أهل الكتاب: نبينا قبل نبيكم، وكتابنا قبل كتابكم، ونحن أولى بالله منكم. وقال المسلمون: نحن أولى بالله منكم، ونبينا خاتم النبيين، وكتابنا يقضي على الكتب التي كانت قبله، فأنزل الله تعالى: ﴿لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ﴾ الآية (١).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٨٨ عن قتادة، وفي ٥/ ٢٨٩ عن الضحاك.\nوأخرجه سعيد بن منصور في \"سننه\" ٤/ ١٣٧٧ (٦٩٣)، والطبري في \"جامع البيان\" ٥/ ٢٨٨ عن مسروق. =","vol":"11","page":9},{"text":"وقال مجاهد: قالت قريش: لا نبعث، ولا نحاسب. وقال أهل الكتاب: ﴿لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةً﴾، فأنزل الله تعالى: ﴿لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ﴾ (١).\n(واسم (ليس) مضمر، المعنى: ليس ثواب الله تعالى بأمانيكم، ولا بأماني أهل الكتاب) (٢).\n﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ ولا ينفعه تمنيه، ﴿وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا﴾.\nقال الكلبي (٣)، عن أبي صالح (٤)، عن ابن عباس: لما نزلت هذه الآية شقت على المسلمين مشقة شديدة، وقالوا: يا رسول الله، وأينا لم يعمل سوءًا غيرك، فكيف الجزاء؟ قال: \"منه ما يكون في الدنيا، فمن يعمل حسنة فله عشر حسنات، ومن جوزي بالسيئة نقصت واحدة من عشرة، وبقيت له تسع حسنات، فويل لمن غلب (٥) آحاده أعشاره،\n_________\n= وأخرجه الطبري في \"جامع البيان\" ٥/ ٢٨٩ عن العوفي عن ابن عباس، وفي ٥/ ٢٨٨ عن السدي، وكذا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٧٠.\nوأخرجه الطبري في \"جامع البيان\" ٥/ ٢٨٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٧٣ عن أبي صالح.\n(١) أخرجه سعيد بن منصور في \"سننه\" ٤/ ١٣٧٦ (٦٩٢)، والطبري في \"جامع البيان\" ٥/ ٢٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٧٠، وعبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٣٩٨.\n(٢) ما بين القوسين ساقط من (ت)، وهي عبارة الزجاج في \"معاني القرآن\" ٢/ ١١١.\n(٣) متهم بالكذب، ورُمي بالرفض.\n(٤) ضعيف، يرسل.\n(٥) في (ت): غلبت. =","vol":"11","page":10},{"text":"وأما ما كان جزاءً في الآخرة فإنه يؤخر إلى يوم القيامة، فيقابل بين حسناته وسيئاته، فيلقى مكان كل سيئة حسنة وينظر في الفضل، فيعطى الجزاء في الجنة، فيعطي كل ذي فضل فضله\" (١).\nوروى إسماعيل بن أبي خالد (٢)، عن أبيْ بكر بن أبي زهير (٣)، عن أبي بكر الصديق - ﵄ - قال: قلت: يا رسول الله، كيف الصلاح (٤) بعد هذه الآية؟ فقال النبي - ﷺ -: \"آية آية؟ \" فقال: يقول الله -﷿-: ﴿لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ ما عملنا جزينا به، فقال له النبي - ﷺ -: \"غفر الله لك يا أبا بكر، ألست تمرض؟ ألست تنصب؟ أليس يصيبك اللأواء؟ \" قال: بلى. قال: \"فهو ما تجزون به\" (٥).\n_________\n= والأثر ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٩٠، ومعلوم أن الكلبي لا يحتج به.\nوقد أخرج الطبري في \"تفسيره\" ١١/ ١٨٢ أثرًا بمعناه موقوفًا على ابن مسعود.\n(١) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\n(٢) ثقة، ثبت.\n(٣) الثقفي، واسم أبيه معاذ بن رباح.\nروى عنه: إسماعيل بن أبي خالد، وأمية بن صفوان، ولم يدرك أبا بكر.\nانظر: \"تهذيب التهذيب\" لابن حجر ١٢/ ٢٩، وقال في \"تقريب التهذيب\" (٧٩٦٥): مقبول، وتعقبه صاحبا \"تحرير التقريب\" ٤/ ١٥٦ بقولهما: بل مجهول الحال، فقد روى عنه اثنان، ولم يوثقه أحد.\n(٤) في (م): الفلاح.\n(٥) الحكم على الإسناد:\nفيه أبو بكر بن أبي زهير مقبول. =","vol":"11","page":11},{"text":"وقال موسى بن عبيدة (١): أخبرني مولى ابن سباع (٢) قال: سمعت عبد الله بن عمر يحدث عن أبي بكر الصديق ﵁ قال: كنت عند رسول الله - ﷺ - فنزلت هذه الآية في سورة النساء: ﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا﴾ فقال رسول الله - ﷺ -: \"يا أبا بكر، ألا أقرئك آية نزلت علي؟ \" قلت: بلى يا رسول الله. قال (٣):\n_________\n= التخريج:\nأخرجه من هذا الطريق: سعيد بن منصور في \"سننه\" ٤/ ١٣٨١ (٦٩٥) وجعل بدل أبي بكر بن أبي زهير، أبا بكر بن عمارة الثقفي، وهو خطأ، ثم أخرجه على الصواب (٦٩٧)، وأخرجه أحمد في \"المسند\" ١/ ١١ (٦٨)، وأبو يعلى في \"المسند\" ١/ ٩٧ (٩٨ - ٩٩)، وابن السني في \"عمل اليوم والليلة\" (ص ١٠٥) (٣٩٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ١٧٩ (٢٩٢٦)، والطبري في \"جامع البيان\" ٥/ ٢٩٤، والحاكم في \"المستدرك\" ٣/ ٧٨ وقال: صحيح الإسناد. ووافقه الذهبي، وأخرجه البيهقي في \"السنن الكبرى\" ٣/ ٣٧٣، وفي \"شعب الإيمان\" ٧/ ١٥١ (٩٨٠٥)، وهناد في \"الزهد\" ١/ ٢٤٨ (٤٢٩)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٧١، من طرق عن إسماعيل بن أبي خالد عن أبي بكر بن أبي زهير به.\nوهذا إسناد ضعيف، لجهالة أبي بكر بن أبي زهير، والانقطاع بينه وبين الصديق ﵁، وبذلك تعلم تساهل الحاكم ﵀ حين صحيح الإسناد، وفيه هذه العلل.\n(١) ضعيف.\n(٢) قال ابن معين: ما أعرفه، وقال البزار: لا نعلم أحدًا سماه، وقال الترمذي: مجهول، وكذلك قال الحافظ.\nانظر: \"تهذيب الكمال\" للمزي ٣٥/ ١١٠، \"تقريب التهذيب\" لابن حجر (٨٥٢٠).\n(٣) من (ت).","vol":"11","page":12},{"text":"فأقرأنيها، قال: فلا أعلم أني وجدت انقصامًا في ظهري حتى (١) إني لأتمطى لها. فقال: \"مالك يا أبا بكر؟ \" قلت: بأبي أنت وأمي يا رسول الله (٢)، وأينا لم يعمل سوءًا؟ وإنا لمجزيون بكل سوء عملناه. فقال النبي - ﷺ -: \"أما أنت يا أبا بكر وأصحابك المؤمنون فتجزون بذلك في الدنيا، حتى تلقوا الله وليست لكم ذنوب، وأما الآخرون فتجمع ذنوبهم، حتى يجزوا (٣) بها يوم القيامة\" (٤).\nوقال عطاء: لما نزلت ﴿لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ فقال أبو بكر: هذه قاصمة الظهر يا رسول الله. قال النبي - ﷺ -: \"إنما هي المصيبات، تكون في الدنيا\" (٥).\n_________\n(١) ساقطة من (ت)، ومعنى لأتمطى: لأتمدد. انظر: \"لسان العرب\" لابن منظور (مطط).\n(٢) من (م).\n(٣) في النسخ: يجزون، والمثبت من هامش (م).\n(٤) الحديث أخرجه الترمذي في التفسير، سورة النساء (٣٠٣٩)، وعبد بن حميد في \"المنتخب\" ١/ ٣٦ (٧)، وأبو يعلى في \"المسند\" ١/ ٢٩ (٢١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٧١، وابن مردويه في \"تفسيره\"، كما في \"تفسير القرآن العظيم\" لابن كثير ٤/ ٢٨٢، والبغوي في \"معالم التنزيل\" ٢/ ٢٩٠، كلهم من طريق موسى بن عبيدة به. وهذا إسناد ضعيف، لضعف موسى وجهالة مولى ابن سباع، قال الترمذي عقب الحديث: هذا حديث غريب، وفي إسناده مقال، وموسى بن عبيدة يضعف في الحديث ضعفه يحيى بن سعيد، وأحمد بن حنبل، ومولى ابن سباع مجهول، وقد روي هذا الحديث من غير هذا الوجه عن أبي بكر، وليس له إسناد صحيح أيضًا. وانظر: \"الروايات المسندة في تفسير ابن كثير\" ١/ ٢٢٠ رسالة دكتوراه، للدكتور غالب الحامضي.\n(٥) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٩٥ من طريق الربيع بن صبيح، وابن =","vol":"11","page":13},{"text":"وروى عبد الله بن أبي مليكة (١)، عن القاسم بن محمد (٢)، عن عائشة قالت: قلت يا رسول الله، إني لأعلم أي آية في كتاب الله أشد. قال: \"أي آية؟ \" قلت: ﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ قال: \"إن المؤمن يجازى بأسوأ أعماله في الدنيا\"، ثم ذكر أشياء منها المرض والنصب وكان آخره أن ذكر مصيبة النكبة (٣)، \"كل ذلك يجزى بعمله يا عائشة، إنه ليس أحد يحاسب يوم القيامة إلا يعذب\". قالت: فقلت: أليس يقول الله تعالى: ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾ (٤) قال: \"ذلك العرض، إنه من نوقش الحساب يعذب\"، وقال بيده على أصبعه كأنه ينكت (٥).\n_________\n= جريج، عن عطاء بن أبي رباح، مرسلًا، فهو ضعيف لإرساله.\nوأخرجه سعيد بن منصور في \"سننه\" ٤/ ١٣٩٦ (٧٠٠)، وهناد في \"الزهد\" ١/ ٢٥٠ (٤٣٤)، والطبري في \"جامع البيان\" ٥/ ٢٩٥، كلهم من طريق الأعمش عن مسلم ابن صبيح عن أبي بكر، ومسلم لم يدرك أبا بكر، لكن السند صحيح إليه.\n(١) ثقة، فقيه.\n(٢) ابن أبي بكر الصديق، ثقة.\n(٣) في (م) زيادة: ينكبها، وقال: \"إن المؤمن ليجازى بأسوأ عمله في الدنيا\".\n(٤) الانشقاق: ٨.\n(٥) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nالحديث أخرجه البخاري في كتاب العلم، باب من سمع شيئا فراجع حتى يعرفه (١٠٣)، ومسلم كتاب الجنة ونعيمها، باب إثبات الحساب (٢٨٧٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٧٠ (٧٣٧٠)، وأحمد في \"المسند\" =","vol":"11","page":14},{"text":"وروى إبراهيم بن بريدة (١)، ثنا عبد الله بن إبراهيم (٢) قال: سمعت أبا هريرة يقول: لما أنزلت ﴿لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ قال: فبكينا وحزنا، وقلنا: يا رسول الله، ما أبقت هذه الآية من شيء. قال: \"أما والذي نفسي بيده، إنها لكما أنزلت، ولكن أبشروا، وقاربوا، وسددوا، إنه لا يصيب أحدا منكم مصيبة في الدنيا، إلا كفر الله بها خطيئة، حتى الشوكة يشاكها أحدكم في قدمه\" (٣).\n_________\n= ٦/ ٤٧ (٢٤٢٠٠) وغيرهم من طريق ابن أبي مليكة عن عائشة به، مختصرًا.\nوأخرجه الحاكم في \"المستدرك\" ١/ ١٢٥، وابن خزيمة في \"صحيحه\" ٢/ ٣٠ (٨٤٩)، وأحمد في \"المسند\" ٤٨/ ٦ (٢٤٢١٥) وغيرهم من طريق محمد بن إسحاق عن عبد الواحد بن حمزة عن عباد بن عبد الله بن الزبير عن عائشة به، قريبًا من السياق الذي ذكره المصنف، وقال الحاكم بعد إخراجه الحديث: صحيح على شرط مسلم، ولم يخرجاه بهذا اللفظ، إنما اتفقا على حديث ابن أبي مليكة.\n(١) لم أجده.\n(٢) ويقال: إبراهيم بن عبد الله بن قارظ الزهريّ، روى عن جابر، وأبي هريرة، وعنه أبو سلمة، وأبو صالح السمان، وثقه ابن حبان وابن خلفون، وقال الحافظ: صدوق.\nانظر: \"الطبقات الكبرى\" لابن سعد ٥/ ٨٥، \"تهذيب الكمال\" للمزي ٢/ ١٢٦، \"تقريب التهذيب\" لابن حجر (١٩٧).\n(٣) الحكم على الإسناد:\nفيه إبراهيم بن بريدة لم أجده.\nالتخريج:\nالحديث أخرجه سعيد بن منصور في \"السنن\" ٤/ ١٣٧٨ (٦٩٤)، والطبري في \"جامع البيان\" ٥/ ٢٩٣، والحميدي في \"مسنده\" ٢/ ٤٨٥ (١١٤٨)، وابن أبي =","vol":"11","page":15},{"text":"وقال الحسن في قوله ﴿مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ قال: هو الكافر، لا يجزي الله المؤمن بسيِّئ عمله (يوم القيامة) (١)، ولكن المؤمن يجزى بأحسن عمله، ويتجاوز عن سيئاته، ثم قرأ: ﴿لِيُكَفِّرَ اللَّهُ عَنْهُمْ أَسْوَأَ الَّذِي عَمِلُوا وَيَجْزِيَهُمْ أَجْرَهُمْ بِأَحْسَنِ الَّذِي كَانُوا يَعْمَلُونَ﴾ (٢)، وقرأ أيضًا: ﴿وَهَلْ نُجَازِي إِلَّا الْكَفُورَ﴾ (٣).\n_________\n= شيبة في \"المصنف\" ٤/ ٣٧٢ (١٠٨٩٩)، وأحمد في \"المسند\" ٢/ ٢٤٨ (٧٣٨٦)، والترمذي في أبواب التفسير، باب ومن سورة النساء (٣٠٣٨)، والنسائي في \"تفسيره\" ١/ ٤٠٥ (١٤٢)، والداني في \"المكتفى\" (ص ٢٢٦)، والبيهقي في \"السنن الكبرى\" ٣/ ٣٧٣، كلهم من طريق سفيان بن عيينة عن عمر ابن عبد الرحمن بن محيصن أنه سمع محمد بن قيس بن مخرمة يخبر عن أبي هريرة، بنحوه، وهذا سند صحيح، صحيح إسناده الشيخ شاكر في تحقيقه لـ \"المسند\" ١٣/ ١١٥ (٧٣٨٠).\nوأخرجه البخاري في كتاب المرضى، باب ما جاء في كفارة المرض (٥٦٤١، ٥٦٤٢)، ومسلم كتاب البر والصلة، باب ثواب المؤمن فيما يصيبه من مرض أو حزن أو نحو ذلك .. (٢٥٧٣) من طريق عطاء بن يسار عن أبي سعيد، وعن أبي هريرة بلفظ: \"ما يصيب المسلم من نصب، ولا وصب، ولا هم، ولا حزن، ولا أذى، ولا غم، حتى الشوكة يشاكها، إلا كفر الله بها من خطاياه\" واللفظ للبخاري.\nأما الطريق الذي ذكره المصنف فهو طريق ابن مردويه كما في \"الدر المنثور\" للسيوطي ٢/ ٤٠١.\n(١) من (م)، (ت).\n(٢) الزمر: ٣٥.\n(٣) سبأ: ١٧، أخرجه سعيد بن منصور في \"سننه\" ٤/ ١٣٩٢ (٦٩٨)، وابن أبي شيبة في \"المصنف\" ١٢/ ٤٤٩ (٣٦٦٥٩)، وهناد في \"الزهد\" ١/ ٢٤٨ (٤٣٠)، والطبري في \"جامع البيان\" ٥/ ٢٩٢، والبيهقي في \"شعب الإيمان\" ٧/ ١٥٣ =","vol":"11","page":16},{"text":"قلت: لولا السنة لأمكن أن يقال: إن الآية نزلت في الكفار، لقوله في سياق الآية: ﴿وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا﴾ ومن لم يكن له في القيامة نصير ولا ولي كان كافرًا، لأن الله تعالى قد ضمن نصرة المؤمنين في الدارين، بقوله تعالى: ﴿إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ (٥١)﴾ (١)، ولكن الخطاب متى ورد مجملا، وبين الرسول كان الحكم لبيانه - ﷺ -، إذ البيان إليه، قال الله تعالى: ﴿لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ﴾ (٢).\nثم بين الله تعالى فضل المؤمنين على مخالفيهم فقال:\n\n<span data-type=\"title\" id=toc-984>١٢٤ </span>- ﴿وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا (١٢٤)﴾\nوهو النقرة التي تكون في ظهر النواة.\nوروى سفيان (٣)، عن الأعمش (٤)، عن أبي الضحى (٥)، عن مسروق (٦) قال: لما نزلت هذه الآية ﴿لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ\n_________\n= (٩٨١٢) بسياق قريب مما ذكره المصنف، من طريق عاصم بن سليمان عن الحسن، ويونس بن عبيد، عن الحسن.\n(١) غافر: ٥١.\n(٢) النحل: ٤٤.\n(٣) الثوري، ثقة، حجة، حافظ، إمام، كان ربما دلس.\n(٤) ثقة، حافظ، لكنه مدلس.\n(٥) مسلم بن صبيح، ثقة.\n(٦) ابن الأجدع، ثقة.","vol":"11","page":17},{"text":"أَهْلِ الْكِتَابِ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ قال أهل الكتاب: نحن وأنتم سواء، حتى نزلت: ﴿وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِن﴾ الآية (١).\nونزلت فيهم أيضًا:\n\n<span data-type=\"title\" id=toc-985>١٢٥ </span>- ﴿وَمَنْ أَحْسَنُ دِينًا﴾\nأي: أحكم دينًا، ﴿مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ﴾ قال الكلبي (٢)، عن أبي صالح (٣)، عن ابن عباس: يعني أخلص عمله لله (٤)، وقيل: فوض أمره إلى الله، وقيل: خضع لله (٥) ﴿وَهُوَ مُحْسِنٌ﴾ أي: موحد، ﴿وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ﴾ يعني: دين إبراهيم ﴿حَنِيفًا﴾ أي: مسلمًا مخلصًا، قال ابن عباس: ومن دين إبراهيم الكعبة، والصلاة إليها، والطواف بها وحولها، والسعي بين الصفا والمروة، ورمي الجمرات، والموقفات، وحلق الرأس وسائر المناسك، فمن صلى نحو الكعبة، وأقر بهذه الصفة فقد اتبع دين (٦) إبراهيم.\n_________\n(١) الحكم على الإسناد:\nرجاله ثقات.\n(٢) متهم بالكذب، ورمي بالرفض.\n(٣) باذام، ضعيف يرسل.\n(٤) الحكم على الإسناد:\nفيه الكلبي متهم في الرواة.\n(٥) لم أجده.\n(٦) في (ت): ملة.\nوأثر ابن عباس لم أجده.","vol":"11","page":18},{"text":"قوله: ﴿وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا﴾ (قال الكلبي (١)، عن أبي صالح (٢)، عن ابن عباس) (٣) في قوله: ﴿وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا﴾ يقول: صفيًا، قال: وكان إبراهيم أبا ضيفان، يضيف من مر به من الناس، وكان منزله على ظهر الطريق فأصاب الناس سنة، جهدوا فيها، فحشر الناس إلى باب إبراهيم، يطلبون الطعام، وكانت الميرة (٤) له كل سنة من صديق له بمصر، فبعث غلمانه بالإبل إلى الخليل الذي له بمصر، يسأله الميرة، وكانت الميرة له منه كل سنة، فقال خليله لغلمانه: لو كان إبراهيم إنما يريده لنفسه لاحتملنا ذلك له، فقد دخل علينا ما دخل على الناس من الشدة، فرجع رسل إبراهيم إليه، فمروا ببطحاء -يعني: السهلة (٥) - فقالوا: لو أنا حملنا من هذه البطحاء ليرى الناس أنا قد جئنا بميرة؛ إنا لنستحيي أن نمر بهم وإبلنا فارغة. قال: فملئوا تلك الغرائر (٦) سهلة، ثم أتوا بها (٧) إبراهيم، وسارة نائمة، فأعلموه ذلك، فاهتمَّ إبراهيم -﵇-،\n_________\n(١) متهم بالكذب، ورُمي بالرفض.\n(٢) ضعيف، يرسل.\n(٣) ما بين القوسين ساقط من (ت).\n(٤) بكسر الميم، أي: جلب الطعام.\nانظر: \"القاموس المحيط\" للفيروزآبادي (ص ٦١٥) (مير).\n(٥) هو التراب السهل، وحصاه اللين، مما قد جرته السيول.\nانظر: \"لسان العرب\" لابن منظور (بطح).\n(٦) جمع غرارة -بكسر الغين- وهو شيء يوضع فيه التبن، ونحوه، ليحمل.\nانظر: \"الصحاح\" للجوهري ٢/ ٧٦٩ (غرر).\n(٧) من (م).","vol":"11","page":19},{"text":"لمكان الناس ببابه، فغلبته عيناه فنام، واستيقظت سارة، وقد ارتفع النهار، فقالت: سبحان الله، ما جاء الغلمان؟ قالوا لها: بلى. قالت: فما جاءوا بشيء؟ قالوا: بلى (١). فقامت إلى تلك الغرائر، ففتحتها، وإذا هي أجود حُوَّاري (٢) يكون، فأمرت الخبازين فخبزوا، وطعموا، قال: فاستيقظ إبراهيم، فوجد ريح الطعام، فقال: يا سارة، من أين هذا الطعام؟ فقالت: من عند خليلك المصري. فقال: هذا من عند خليلي الله (٣)، لا من عند خليلي المصري قال: فيومئذ اتخذ الله إبراهيم (٤) خليلًا، مصافيًا (٥).\nقال الزجاج: ومعنى الخليل: الذي ليس في محبته خلل، فجائز أن يكون سمي خليل الله بأنه الذي أحبه واصطفاه محبة تامة، وجائز أن يسمى: (خليل الله) (٦) أي: فقيرًا إلى الله، لأنه لم يجعل فقره وفاقته\n_________\n(١) ساقطة من (م).\n(٢) بضم الحاء، وفتح الواو مع التشديد، الدقيق الأبيض، وهو لبابه، ويطلق على كل ما حدر. أي: بيض من الطعام.\nانظر: \"القاموس المحيط\" للفيروزآبادي (ص ٤٨٧) (حور).\n(٣) في (م): الأصلي.\n(٤) ساقط من (ت).\n(٥) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nذكر هذه القصة بدون إسناد: الطبري في \"جامع البيان\" ٥/ ٢٩٧، والواحدي في \"أسباب النزول\" (ص ١٨٥)، والبغوي في \"معالم التنزيل\" ٢/ ٢٩٢.\n(٦) ما بين القوسين ساقط من (ت).","vol":"11","page":20},{"text":"إلا إلى الله، مخلصًا في ذلك، قال الله تعالى: ﴿أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ﴾ (١)، لأن معنى الخليل في اللغة قد قيل: هو الفقير، قال زهير يمدح هوم بن سنان (٢):\nوإن أتاه خليلٌ يوم مسألةٍ ... يقول لا غائبٌ مالي ولا حَرَمُ\n(أي: ولا ممنوع) (٣)، والخُلة: الصداقة، والخَلة: الحاجة، فإذا جعلنا اشتقاق الخليل من الخَلة فهو: الاختلال الذي يلحق الإنسان فيما يحتاج إليه، كان جعلناها من الخُلة فهو: أصل الصداقة، فمعناها جميعًا واحد، لأن كل واحد منهما يسد خلل صاحبه في المودة والحاجة إليه، والخلل كل فرجة تقع في شيء، والخلال الذي يتخلل به، وإنما سمي خلال لأنه يتتبع به الخلل بين الأسنان، والخِلُّ الطريق في الرمل، معناه: أنه انفرجت فيه فرجة فصارت طريقا في الأرض، والخَل الذي يؤكل، إنما سمي خلا لأنه اختل منه طعم الحلاوة (٤).\n_________\n(١) فاطر: ١٥.\n(٢) هرم بن سنان هو ابن أبي حارثة المري الذبياني، من أجواد العرب في الجاهلية، وهو ممدوح زهير، كان له ولابن عمه الحارث بن عوف أثر كبير في الإصلاح بين عبس وذبيان وإخماد حربهم الشهيرة، مات سنة خمس عشرة قبل الهجرة تقريبًا.\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ٩/ ١٤١، \"الأعلام\" للزركلي ٨/ ٨٢.\n(٣) ما بين القوسين ساقط من (ت).\n(٤) إلى هنا انتهى كلام الزجاج، نقله المصنف من \"معاني القرآن\" ٢/ ١١٢ - ١١٤، مع اختلاف يسير.","vol":"11","page":21},{"text":"<span data-type=\"title\" id=toc-986>١٢٦ </span>- ﴿وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا﴾\nأي: أحاط علمه بجميع الأشياء.\n\n<span data-type=\"title\" id=toc-987>١٢٧ </span>- قوله: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ﴾ الآية.\nقال الكلبي (١)، عن أبي صالح (٢)، عن ابن عباس: نزلت هذه الآية في بنات أم كجة وميراثهن من أبيهن (٣)، وقد مضت القصة في أول السورة.\nوقال معاوية بن صالح (٤)، عن علي بن أبي طلحة (٥)، عن (ابن عباس (٦) قال) (٧): كان الرجل في الجاهلية يكون عنده اليتيمة، فيلقي عليها ثوبه، فإذا فعل بها ذلك -لم يقدر أحد أن يتزوجها أبدا، فإن كانت جميلة وهويها تزوجها، وأكل مالها، وإن كانت دميمة منعها الرجال أبدًا، حتى تموت، فإذا ماتت ورثها، فحرم الله ذلك، ونهى عنه، وأنزل الله (٨) هذه الآية (٩).\n_________\n(١) متهم بالكذب، ورُمي بالرفض.\n(٢) ضعيف، يرسل.\n(٣) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\n(٤) صدوق له أوهام.\n(٥) صدوق قد يخطئ، أرسل عن ابن عباس ولم يره.\n(٦) صحابي، مشهور.\n(٧) ما بين القوسين ساقط من (ت).\n(٨) من (م)، والأثر سبق الحكم على الإسناد بأطول مما هنا.\n(٩) الحكم على الإسناد:\nعلي بن أبي طلحة يرسل عن ابن عباس.","vol":"11","page":22},{"text":"وقال مجاهد، والضحاك، وقتادة، وإبراهيم: كان أهل الجاهلية لا يورثون النساء والصبيان شيئا، وكانت المرأة تكون يتيمة في الجاهلية دميمة ولها مال، فيكره وليها أن يتزوجها من أجل دمامتها، ويكره أن يزوجها غيره من أجل مالها، فكان وليها لا يتزوجها، ويحبسها عنده حتى تموت، فيرثها (١).\nوقال سعيد بن جبير: كان ولي اليتيمة إذا كانت ذا مال، وجمال رغب فيها، فنكحها واستأثرها، وإذا لم تكن ذات مال، (ولا جمال) (٢) أنكحها، ولم ينكحها، فأنزل الله تعالى هذه الآية.\nوقال موسى بن عبيدة: أخبرني عبد الله بن عبيدة قال: جاءت امرأة من الأنصار يقال لها خولة بنت حكيم إلى النبي - ﷺ - فقالت: يا رسول الله، إن أخي توفي، وترك بنات، ليس عندهن من الحسن ما يرغب فيهن الرجال، ولا يقسم لهن من ميراث أبيهن شيء، فنزلت فيها: ﴿وَيَسْتَفْتُونَكَ﴾ (٣) أي: يستخبرونك، ﴿فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ﴾ أي: يخبركم فيهن (٤) ﴿وَمَا يُتْلَى﴾ أي: والذي يقرأ، ﴿عَلَيْكُمْ فِي الْكِتَابِ﴾ أي: من القرآن، وموضع ﴿ما﴾ رفع، معناه: قل الله\n_________\n(١) أخرج الطبري أثر قتادة في \"جامع البيان\" ٥/ ٢٠٠، وأثر إبراهيم ٥/ ٢٩٩، وأثر مجاهد ٥/ ٣٠٠، والمصنف ركَب من أقوالهم مجتمعة هذا النص.\n(٢) ما بين القوسين ساقط من (ت).\nوالأثر أخرجه الطبري في \"جامع البيان\" ٥/ ٢٩٩ بأطول مما هنا، وأخرجه مختصرًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٧٨.\n(٣) الأثر ضعيف، لضعف عبد الله وأخيه، وللإرسال، ولم أجد من خرجه.\n(٤) من (م)، (ت).","vol":"11","page":23},{"text":"يفتيكم فيهن، وما يتلى عليكم في الكتاب يفتيكم فيهن أيضًا، ويجوز أن يكون في موضع الخفض، فيكون معناه: قل الله يفتيكم فيهن، وفيما يتلى عليكم، وهو بعيد؛ لأن الظاهر لا يعطف على المضمر ووجه الرفع أبين، لأن ما يتلى في الكتاب هو الذي يبين ما سألوه عنه، فالمعنى: قل الله يفتيكم فيهن، وكتابه يفتيكم فيهن (١)، وهو قوله: ﴿وَآتُوا الْيَتَامَى أَمْوَالَهُمْ﴾ الآية (٢).\nوقوله: ﴿فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ﴾ أي: لا تعطونهن، ﴿مَا كُتِبَ لَهُنَّ﴾ يعني: فرض لهن من الميراث، ﴿وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ﴾ أي: وترغبون عن نكاحهن، لدمامتهن، وقيل معناه: وترغبون في نكاحهن لما لهن (٣)، ﴿وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ﴾ يعني: الصغار من الصبيان، وهو في موضع الخفض، المعنى: قل الله يفتيكم فيهن، وفي المستضعفين، ﴿وَأَنْ تَقُومُوا﴾ أي: ويفتيكم في أن تقوموا، ﴿لِلْيَتَامَى بِالْقِسْطِ﴾ أي: بالعدل، ﴿وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا﴾\n_________\n(١) من قوله: وموضع (ما) رفع إلى هنا، عبارة الزجاج في \"معانيه\" ٢/ ١١٤، وما استبعده المصنف، تبعا للزجاج أجازه الفراء في \"معانيه\" ١/ ٢٩٠، وقد سبق بحث مسألة عطف الظاهر على المضمر عند قوله تعالى: ﴿والأرحام﴾ في أول السورة.\n(٢) هذا الذي تلي عليهم في اليتامى، والذي تلي عليهم في التزويج هو قوله: ﴿وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ﴾.\n(٣) هذا قول ابن عباس، في رواية، وقول عبيدة، والأول قول عائشة، والحسن، وقتادة.\nانظر: \"زاد المسير\" لابن الجوزي ٢/ ٢١٦.","vol":"11","page":24},{"text":"وروى شعبة (١)، عن أبي إسحاق (٢) قال: سمعت البراء بن عازب (٣) قال: آخر آية نزلت: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ﴾ وآخر سورة أنزلت براءة (٤).\n\n<span data-type=\"title\" id=toc-988>١٢٨ </span>- قوله: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ الآية\nنزلت هذه الآية في عميرة (٥)، ويقال: خويلة بنت محمد بن مسلمة، وفي زوجها سعد (٦) بن الربيع، ويقال: رافع بن خديج، تزوجها وهي شابة، فلما أدبرت وعلاها الكبر تزوج عليها امرأة شابة، وآثرها عليها، وجفى ابنة محمد بن مسلمة، فأتت رسول الله - ﷺ - فشكت إليه، فنزلت فيها هذه الآية (٧)، هذا قول الكلبي وجماعة\n_________\n(١) ابن الحجاج، ثقة، حافظ، متقن.\n(٢) السبيعي، ثقة، مكثر، عابد، اختلط بأخرة.\n(٣) صحابي، مشهور.\n(٤) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nالأثر أخرجه البخاري في كتاب التفسير، باب غزوة الطائف (٤٣٢٩)، ومسلم كتاب الفرائض، باب آخر آية نزلت آية الكلالة (١٦١٨)، وأبو داود (٢٨٨٨) وغيرهم، كلهم من طريق أبي إسحاق عن البراء بن عازب ﵁.\n(٥) في النسخ: عمرة، وهو خطأ، والصواب ما أثبتناه؛ لأن ابنة محمد بن مسلمة اسمها: عميرة، كما في \"الإصابة\" لابن حجر ١٣/ ٥٩، وقوله: خويلة، من الخطأ أيضًا.\n(٦) في النسخ: أسعد، والصواب ما أثبتناه.\n(٧) أخرجه مالك في \"الموطأ\" ٢/ ٥٤٨ (٥٧)، وعبد الرزاق في \"تفسير القرآن\" ١/ ١٧٥، وابن أبي شيبة في \"المصنف\" ٤/ ٢٠٢، وسعيد بن منصور في \"السنن\" =","vol":"11","page":25},{"text":"من المفسرين.\nوقال سعيد بن جبير: كان رجل، وله امرأة قد كبرت، وكان له منها أولاد فأراد أن يطلقها، ويتزوج غيرها، فقالت: لا تطلقني، ودعني على ولدي، واقسم في في كل شهرين -إن شئت- أو أكثر، وإن شئت فلا تقسم في. فقال: إن كان يصلح ذلك فهو أحب إليَّ. فأتى رسول الله - ﷺ -، فذكر ذلك، فقال: قد سمع الله ما تقول، فإن شاء أجابك، فأنزل الله تعالى ﴿وَإِنِ امْرَأَةٌ خَافَتْ﴾ (١) أي: علمت ﴿مِنْ بَعْلِهَا﴾ أي: من زوجها، ﴿نُشُوزًا﴾ يعني: بغضًا، وقال الكلبي: يعني: تركا لمجامعتها ومضاجعتها، ﴿أَوْ إِعْرَاضًا﴾ بوجهه عنها، ويقل مجالستها ومحادثتها، ﴿فَلَا جُنَاحَ عَلَيْهِمَا﴾ يعني: على الزوج والمرأة، ﴿أَنْ يُصْلِحَا﴾ (٢) أي: يتصالحا، ﴿بَيْنَهُمَا صُلْحًا﴾\n_________\n= ٤/ ١٣٩٨ (٧٠١)، والشافعي في \"الأم\" ٥/ ١٧١، والحاكم في \"المستدرك\" ٢/ ٣٣٨، والبيهقي في \"السنن الكبرى\" ٧/ ٧٥، والطبري في \"جامع البيان\" ٥/ ٢٠٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٨١، والواحدي في \"الوسيط\" ٢/ ١٢٤، كلهم من طريق سفيان بن عيينة عن الزهريّ عن سعيد بن المسيب عن رافع به، وهذا سند صحيح، على شرط الشيخين كما قال الحاكم، ووافقه الذهبي. وكلهم رووا القصة عن رافع، لا عن سعد بن الربيع، فيعلم من ذلك أن ذكر سعد في الرواية خطأ من الكلبي.\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٠٦، مع اختلاف يسير، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٨١، وقد أخرجه بمعناه البخاري في كتاب، باب: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا﴾ (٤٦٠١)، ومسلم كتاب التفسير (٣٠٢١)، والواحدي في \"أسباب النزول\" (ص ١٨٧) عن عائشة - ﵄ -.\n(٢) في (م): (يصالحا) بتشديد الصاد، وألف بعدها، وهي قراءة أبي جعفر، ونافع، وابن كثير، وابن عامر، وأبي عمرو، ويعقوب، وقرأ عاصم، وحمزة، =","vol":"11","page":26},{"text":"يعني: في القسمة، والنفقة، وهو أن يقول لها: إنك امرأة دميمة، أو قد دخلت في السن، وأريد أن أتزوج عليك امرأة (١) شابة جميلة، وأؤثرها عليك في القسمة بالليل والنهار؛ لشبابها، فإن رضيت بهذا فأقيمي، كان كرهت خليت سبيلك. فإن رضيت بذلك كانت هي المحسنة، ولا تجبر على ذلك، كان لم ترض بدون حقها كان الواجب على الزوج أن يوفيها حقها من المقام والنفقة، أو يسرحها بإحسان، ولا يحبسها على الحيف (٢)، وإن أقام عليها ووفاها (٣) حقها مع كراهيته لصحبتها فهو المحسن الذي مدحه الله تعالى، وخبره أنه عالم بصنيعه، ومجازيه على فعله، ولا يجبر الزوج على وطء واحدة منهن، لأن الوطء لذة للزوج، وهو حقه، فإذا تركه لم يجبر عليه، وليس هو كالمقام والنفقة.\nقوله: ﴿وَالصُّلْحُ خَيْرٌ﴾ يعني: إقامتها بعد تخييره إياها، ومصالحتها على شيء معلوم، في المقام والنفقة، وهكذا فعل رسول الله - ﷺ - مع زوجته سودة بنت زمعة (٤)، وذلك أنها كانت\n_________\n= والكسائي، وخلف: ﴿يُصْلِحَا﴾.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٥٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٢.\n(١) من (م)، (ت).\n(٢) في الأصل: الخسف، والمثبت من (م)، (ت).\n(٣) في (م): وفى لها.\n(٤) بفتح الزاي، وسكون الميم، ابن قيس القرشية، هي أول زوجاته - ﷺبعد خديجة ﵂، كانت امرأة جليلة، نبيلة، توفيت سنة (٥٥ هـ)، على الصحيح.\nانظر: \"سير أعلام النبلاء\" للذهبي ٢/ ٢٦٥، \"تهذيب التهذيب\" لابن حجر =","vol":"11","page":27},{"text":"امرأة كبيرة، فأراد النبي - ﷺ - فراقها، فطلبت إليه ألا يفعل، وقالت: إنما بي أن أبعث في نسائك، وقد جعلت يومي وليلتي لعائشة (١).\nوقال علي بن أبي طالب (٢): في قوله: ﴿وَالصُّلْحُ خَيْرٌ﴾ قال: المرأة تكون عند الرجل، فتكون دميمة أو كبيرة، أو لا يحبها زوجها، فيصطلحان على صلح (٣).\nوقال سعيد بن جبير: هو أن يتراضيا على شيء معلوم، في نفسه وماله (٤).\nوقال الضحاك: الصلح أن ينتقصها من حقها إذا تزوج أشبَّ منها، وأعجب إليه (٥).\n_________\n= ١٢/ ٤٢٦، \"الإصابة\" لابن حجر ١٢/ ٣٢٣، \"شذرات الذهب\" لابن العماد الحنبلي ١/ ٣٤.\n(١) أخرجه البخاري في كتاب النكاح، باب المرأة تهب يومها من زوجها لضرتها (٥٢١٢)، ومسلم كتاب الرضاع، باب جواز هبتها نوبتها لضرتها (١٤٦٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٢٠٥ (٤١٩٨)، وغيرهم، من طرق عن هشام بن عروة عن أبيه عن عائشة ﵂.\n(٢) في (م) زيادة: ﵇.\n(٣) أخرجه ابن أبي شيبة في \"المصنف\" ٦/ ١٠٦ (١٦٦١٥)، والطبري في \"جامع البيان\" ٥/ ٢٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٨٠، والبيهقي في \"السنن الكبرى\" ٧/ ٢٩٧، وزاد السيوطي في \"الدر المنثور\" ٢/ ٤١١ نسبته لابن المنذر، وعبد بن حميد، وابن راهويه.\n(٤) لم أجده.\n(٥) أخرجه الطبري في \"جامع البيان\" ٥/ ٣١٠، مع اختلاف في الألفاظ، والذي يظهر أن المصنف ﵀ ينقل بالمعنى، والقول الذي ذكره الضحاك مقيد برضا الزوجة، فإن لم ترض فلا يجوز انتقاصها من حقها لأجل المرأة الشابة.","vol":"11","page":28},{"text":"وقال مقاتل بن حيان في هذه الآية: هو الرجل يكون تحته المرأة الكبيرة فيتزوج عليها الشابة، فيقول للمرأة الكبيرة: أعطيك من مالي نصيبًا، على أن أقسم لهذه الشابة أكثر مما أقسم لك من الليل والنهار، فترضى الأخرى بما اصطلحا عليه، وإن أبت أن ترضى فعليه أن يعدل بينهما في القسمة (١).\nوروى إسحاق بن عبد الله بن أبي فروة (٢)، عن سليمان بن يسار (٣)، عن ابن عباس في قوله تعالى: ﴿فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ﴾ قال: المرأة الكبيرة، أو الدميمة تكون عند الرجل، فيريد طلاقها، والاستبدال بها، فتصالحه هذه على بعض حقها من القسمة والنفقة، فذلك جائز ما رضيت، فإن أنكرت بعد الصلح فذلك لها، ولها (٤) حقها، أمسك أو طلق (٥).\nوقال علي بن أبي طلحة عن ابن عباس: هي المرأة تكون عند الرجل، وله امرأة غيرها أحب إليه منها، فيؤثرها عليها، فأمر الله\n_________\n(١) الأثر ذكره القرطبي ٥/ ٤٠٤.\n(٢) متروك.\n(٣) في (م): بشار، وهو خطأ. وهو أبو أيوب المدني الهلالي، ثقة، فاضل.\n(٤) في (ت): وذلك.\nوالأثر لا يحتج به، آفته إسحاق، هذا، ولم أجد من خرجه عنه.\nوقد أخرج الطبري في \"جامع البيان\" ٥/ ٣٠٦ من طريق عطاء عن سعيد، عن ابن عباس خبرًا قريبا من السابق.\n(٥) الحكم على الإسناد:\nفيه ابن أبي فروة، متروك.","vol":"11","page":29},{"text":"تعالى إذا كان ذلك أن يقول لها: يا هذه، إن شئت أن تقيمي على ما ترين من الأثرة فأواسيك وأنفق عليك فأقيمي، وإن كرهت خليت سبيلك، فإن هي رضيت أن تقيم بعد أن يخيرها فلا جناح عليه، وهو قوله: ﴿وَالصُّلْحُ خَيْرٌ﴾ هو التخيير (١).\nوروى إسرائيل (٢)، عن سماك بن حرب (٣)، عن خالد بن عرعرة (٤) قال: سأل رجل عليًّا ﵁ (٥) عن قوله: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا﴾ الآية قال: تكون المرأة عند الرجل فتنبو عينه عنها من دمامة أو كبر، فتفتدي منه، تكره فرقته، فإن أعطته من مالها فهو له حل، وإن أعطته من أيامها فهو له حل (٦).\n﴿وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّ﴾ يقول (٧): شحت المرأة بنصيبها من زوجها، وشح الرجل بنصيبه من الأخرى، قال ابن عباس: والشح:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٢٠٧، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٤١١.\n(٢) ابن يونس بن أبي إسحاق السبيعي، ثقة.\n(٣) صدوق، وقد تغير بأخرة، فكان ربما تلقن.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) في (م): ﵇. وهو الصحابي المشهور.\n(٦) الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٥/ ٢٠٦.\n(٧) في (م): يقال.","vol":"11","page":30},{"text":"هواه في الشيء يحرص عليه (١).\n﴿وَإِنْ تُحْسِنُوا﴾ يعني: تصلحوا بينهما بالسوية ﴿وَتَتَّقُوا﴾ الجور والميل، وقيل: هذا خطاب للأزواج، والمعنى: وإن تحسنوا بالإقامة عليها مع كراهتكم لصحبتها وتتقوا ظلمها ﴿فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا﴾ فيجزيكم بأعمالكم.\n\n<span data-type=\"title\" id=toc-989>١٢٩ </span>- قوله: ﴿وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ﴾\nيقول: لن تقدروا أن تسووا بينهن في الحب ﴿وَلَوْ حَرَصْتُمْ﴾ على العدل ﴿فَلَا تَمِيلُوا كُلَّ الْمَيْلِ﴾ إلى الشابة الجميلة التي تحبونها، يقول: (كل الميل) (٢) في النفقة والقسمة والإقبال عليها، ﴿فَتَذَرُوهَا﴾ فتدعوا الأخرى ﴿كَالْمُعَلَّقَةِ﴾ (أي كالمنوطة لا أيمًا، ولا ذات بعل. وقال قتادة، والكلبي: ﴿كَالْمُعَلَّقَةِ﴾ (٣) أي: كالمحبوسة، وهي قراءة أبي بن كعب، كأنها مسجونة (٤).\nوقال مجاهد: لن تستطيعوا العدل بينهن، فلا تتعمدوا الإساءة، وذكر لنا أن عمر بن الخطاب كان يقول: اللهم أما قلبي فلا أملك،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٣١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٨٢، والبيهقي في \"السنن الكبرى\" ٧/ ٢٩٨.\n(٢) من (م)، (ت).\n(٣) ما بين القوسين ساقط من (ت).\n(٤) انظر: \"معاني القرآن\" للفراء ١/ ٢٩١.\nوهذه القراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٥).","vol":"11","page":31},{"text":"وأما ما سوى ذلك فأرجو أن أعدل (١).\n﴿وَإِنْ تُصْلِحُوا﴾ بالعدل (٢) في القسمة بينهن ﴿وَتَتَّقُوا﴾ الجور ﴿فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا﴾ لما ملت إلى التي تحبها بقلبك بعد العدل في القسمة.\n\n<span data-type=\"title\" id=toc-990>١٣٠ </span>- ﴿وَإِنْ يَتَفَرَّقَا﴾\nيعني: الزوج والمرأة بالطلاق، ﴿يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ﴾ أي: من رزقه، المرأة بزوج، والرجل بامرأة، ﴿وَكَانَ اللَّهُ وَاسِعًا﴾ لهما في النكاح، ﴿حَكِيمًا﴾ حكم على الزوج إمساكًا بمعروف، أو تسريحًا بإحسان.\n\nذكر حكم الآية:\nاعلم أن الله تعالى لرأفته بعباده، وعلمه بأحوالهم، نبههم على ما هو واجب عليهم من حقوق النساء، ونهاهم عن الميل في أفعالهم، إذ لم يكن لهم سبيل إلى التسوية بينهن في المحبة، ومتى جمع العبد بين الفعل وميل القلب إلى واحدة بعينها، دون غيرها، كان ذلك جورًا، وقد روي أن النبي - ﷺ - كان يقسم فيقول: \"اللهم هذا قسمي فيما أملك، وأنت أعلم بما لا أملك\" (٣)،\n_________\n(١) خلط المصنف هنا بين قول مجاهد وقتادة، فقتادة هو الذي قال: ذكر لنا أن عمر، وقد أخرجه عنه الطبري ٥/ ٣١٤، وقول مجاهد أخرجه الطبري أيضًا في \"جامع البيان\" ٥/ ٣١٥ ولفظه: لا تعمدوا الإساءة. وفي لفظ آخر: يتعمد أن يسيء ويظلم.\n٥/ ٣١٥، والبيهقي في \"السنن الكبرى\" ٧/ ٢٩٨.\n(٢) ساقطة من (م).\n(٣) أخرجه أبو داود كتاب النكاح، باب في القسم بين النساء (٢١٣٤)، والنسائي في =","vol":"11","page":32},{"text":"يعني به قلبه، والله أعلم، وكان يطاف به على نسائه في مرضه حتى حللنه، فأقام عند عائشة ﵂ (١).\n_________\n= \"السنن الكبرى\" ٥/ ٢٨١ (٨٨٩١)، وابن ماجه كتاب النكاح، باب القسمة بين النساء (١٩٧١)، والترمذي أبواب النكاح، باب ما جاء في القسمة للبكر والثيب (١١٤٠)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٩٨، والدارمي في \"السنن\" (٢٢٥٣)، والحاكم في \"المستدرك\" ٢/ ٢٠٤، وصححه على شرط مسلم، وابن أبي شيبة في \"المصنف\" ٦/ ٣١٦ (١٧٧١٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٥ (٤٢٠٥)، وأحمد في \"المسند\" ٦/ ١٤٤ (٢٥١١١) من طريق حماد بن سلمة، عن أيوب، عن أبي قلابة، عن عبد الله بن يزيد الخطمي، عن عائشة مرفوعًا.\nوخالف حماد بن سلمة إسماعيل بن علية فرواه عن أيوب، عن أبي قلابة مرسلًا، أخرجه ابن أبي شيبة في \"المصنف\" ٦/ ٣١٦ (١٣٧٧١)، وابن سعد في \"الطبقات الكبرى\" ٨/ ١٦٨، والطبري في \"جامع البيان\" ٥/ ٣١٥.\nورواه حماد بن زيد أيضًا عن أيوب، عن أبي قلابة مرسلًا.\nأخرجه الطبري في \"جامع البيان\" ٥/ ٣١٥، وقال الترمذي بعد أن أخرج حديث حماد بن سلمة مرفوعًا: ورواه حماد بن زيد، وغير واحد عن أيوب، عن أبي قلابة مرسلًا أن النبي - ﷺ - كان يقسم، وهذا أصح من حديث حماد بن سلمة.\nوقال أبو زرعة: لا أعلم أحدًا تابع حماذا على هذا، يعني ابن سلمة.\nانظر: \"العلل\" لابن أبي حاتم ١/ ٤٢٥.\nوقد وجدت لحماد بن سلمة متابعًا عند الطبري في \"جامع البيان\" ٥/ ٣١٥، قال ﵀: حدثنا ابن وكيع، ثنا عبد الوهاب، عن أيوب، عن أبي قلابة، عن عبد الله بن يزيد، عن عائشة أن النبي - ﷺ - .. بمثله، وابن وكيع ليس بحجة.\nوالصواب أن الحديث مرسل، لأن ابن علية وحماد بن زيد أضبط من حماد بن سلمة، وقد خالفاه، ومتابعة عبد الوهاب لا تنفع لضعف سفيان بن وكيع بن الجراح.\n(١) حديث طوافه بنسائه في مرض موته - ﷺ - أخرجه البخاري كتاب الجنائز، باب ما جاء في قبر النبي - ﷺ - وأبي بكر وعمر - ﵄ - (١٣٨٩)، ومسلم كتاب الفضائل، باب =","vol":"11","page":33},{"text":"وعماد القسم بالليل؛ لأنه سكن (١)، وقد قال الله تعالى: ﴿أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا﴾ (٢) فمتى كان عند الرجل حرائر مسلمات وذميات فهن في القسم سواء، ويقسم للحرة ليلتين، وللأمة ليلة، إذا خلَّى المولى بينه وبينها في ليلها ويومها، ولا يدخل في الليل على التي لم يقسم لها، ولا بأس أن يدخل عليها بالنهار في حاجة، ويعودها في مرضها في ليلة غيرها، فإن ثقلت فلا بأس أن يقيم عندها (٣) حتى تخف أو تموت، ثم يوفي من بقي من نسائه مثل ما أقام عندها، كان أراد أن يقسم ليلتين ليلتين، وثلاثًا وثلاثًا كان له ذلك (٤).\nذكر استدلال من استدل من هذه الآية على تكليف ما لا يطاق (٥):\n_________\n= في فضل عائشة - ﵂ - (٢٤٤٣)، والبيهقي في \"السنن الكبرى\" ٧/ ٧٤، وغيرهم، من طرق عن هشام بن عروة، عن أبيه، عن عائشة - ﵁ -، به.\n(١) في (م): يسكن فيه.\n(٢) الروم: ٢١.\n(٣) من (م).\n(٤) ساقطة من (م).\n(٥) ويسمى عند بعض العلماء بتكليف المحال، وهو أقسام، منها: التكليف بمحال لذاته، أو لغيره، أو عادة، أو مقدورًا عليه في وقت دون وقت، أو مقدورًا عليه لكن بمشقة، وعند أكثر العلماء أن التكليف بالمحال العقلي، أي لذاته، والتكليف بمحال عادة أنه لا يصح، وعند الأشعرية والطوفي من الحنابلة يصح التكليف بالمحال مطلقًا. وعند أكثر العلماء أن التكليف بالمحال لم يقع.\nوانظر في هذه المسألة: \"المستصفى\" للغزالي ١/ ٨٦، \"شرح الكوكب المنير\" للفتوحي ١/ ٤٨٤ - ٤٨٩، \"معالم أصول الفقه عند أهل السنة\" لمحمد حسين الجيزاني (ص ٣٤٢ - ٣٤٤)، \"القضاء والقدر\" د/ عبد الرحمن المحمود (ص ١٨٤).","vol":"11","page":34},{"text":"قالوا: قال الله تعالى: ﴿وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ﴾ فأمرهم الله أن يعدلوا، وأخبر أنهم لا يستطيعون أن يعدلوا فقد أمرهم بما لا يستطيعون، وكلفهم ما لا يطيقون.\nإن قال قائل: هل كلف الله الكفار ما لا يطيقون؟ قيل له: إن أردت أنه كلفهم ما لا يطيقونه لعجز حائل، وآفة مانعة فلا، لأنه قد صحيح أبدانهم، وأكمل خلقهم، وأوجد لهم الآلات، ورفع عنهم العلل والآفات، كان أردت أنه كلفهم ما لا يقدرون عليه، بتركهم له، واشتغالهم بضده، فقد كلفهم ذلك.\nفإن قالوا: فيقدر الكافر ألا يتشاغل بالكفر؟ قيل لهم: إن معنى لا يتشاغل بالكفر هو أن يؤمن، فكأنكم قلتم يقدر أن يؤمن، وهو مقيم على كفره، فقد قلنا إنه ما دام مشغولًا بالكفر فليس بقادر على الإيمان، إلا على ما جوزت اللغة من أن الإنسان قادر على الفعل، بمعنى أنه لو لم يفرط واثر قدر، كما قالوا: فلان يقدر على حمل كذا، أي: يقدر عليه لو رامه وقصد إلى حمله، نظير قولهم: فلان يفهم، يذهبون إلى أنه يفهم الشيء إذا ورد عليه، وكذلك يقول: الطعام مشبع، والماء مروي، والمعنى (في ذلك) (١) أن الطعام يشبع إذا أكل، وأن الماء يروي إذا شرب، والذي يوضح ذلك ما لا يتدافع الناس بينهم، من قول الرجل: قم معي في حاجة كذا، فيقول: لا أقدر على المجيء معك، لما أنا فيه من الشغل، وقد\n_________\n(١) ما بين القوسين ساقط من (ت).","vol":"11","page":35},{"text":"قال الله تعالى: ﴿مَا كَانُوا يَسْتَطِيعُونَ﴾ (١) بمعنى: القَبول، لاستثقالهم إياه.\nومن المثبتة من يقول إذا سئل: هل يقدر الكافر على الإيمان؟ يقول: إن أراده كان قادرًا عليه، فإذا قيل له: فيقدر أن يريده؟ (قال: إن كره الكفر؟ فإذا قيل له: فيقدر أن يكره الكفر؟) (٢)، قال: يقدر على ذلك، إن أراد الإيمان، فكلما كرر عليه هذا السؤال كرر الجواب.\n_________\n(١) هود: ٢٠.\n(٢) ما بين القوسين ساقط من (م).","vol":"11","page":36},{"text":"<span data-type=\"title\" id=toc-991>١٣١ </span>- ﴿وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾\nعبيدًا، وملكًا ﴿وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾ يعني: أهل التوراة والإنجيل، وسائر الكتب المتقدمة في كتبهم، ﴿وَإِيَّاكُمْ﴾ يا أهل القرآن في كتابكم، ﴿أَنِ اتَّقُوا اللَّهَ﴾ أي: وحدوا الله، وأطيعوا، ولا تشركوا به شيئًا، ﴿وَإِنْ تَكْفُرُوا﴾ بما أوصاكم الله به ﴿فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾ يعني: فإن لله ملائكة، هم أطوع له منكم، ﴿وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا﴾ غنيًا عن جميع خلقه، غير محتاج إلى طاعتهم، وإلى ما في الأرض، وما في أيديهم.\nوحقيقة الغنى عند أصحاب الصفات (١): من له غنى، والغنى هو: القدرة على ما تريد، والغني: القادر على ما يريد، ثم ينظر فإن كان القادر ممن تجوز الحاجة عليه وسمناه (٢) بذلك، وإن كان ممن لا يجوز الوصف بالحاجة عليه لم نصفه به (٣)، والفقر: العجز عن ذلك، وعدمه، وإلى هذا ذهب الكعبي أيضًا.\nوقال الجبائي: إن معنى الوصف لله بأنه غني هو أنه لا تصل إليه المنافع والمضار، ولا تجوز عليه اللَّذات، والسرور، والآلام، والأول أصوب، لانطلاق ذلك في الشاهد، والغائب، وإطلاق المسلمين بعضهم لبعض أنه غني، وفقير (٤)، والله أعلم.\n_________\n(١) أي: المتكلمين.\n(٢) في (م): وصفناه.\n(٣) في (م): بذلك.\n(٤) المصنف هنا ﵀ جانب الصواب في بيان معنى صفة الغنى لله تعالى، وأهل =","vol":"11","page":37},{"text":"<span data-type=\"title\" id=toc-992>١٣٢ </span>- ﴿وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَى بِاللَّهِ وَكِيلًا (١٣٢)﴾.\nقال الضحاك عن ابن عباس: يعني دافعًا، ومجيرًا (١).\nوقال عكرمة عن ابن عباس: يعني شهيدًا أن فيها (٢) عبيده.\n\n<span data-type=\"title\" id=toc-993>١٣٣ </span>- قوله -﷿-: ﴿إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ﴾\nفيميتكم، يعني: الكفار ﴿وَيَأْتِ بِآخَرِينَ﴾ يقول: بغيركم، خير منكم، وأطوع، ﴿وَكَانَ اللَّهُ عَلَى ذَلِكَ قَدِيرًا﴾ أي: قادرًا.\nوحقيقة القادر، والقدير عند أصحاب الصفات: من له قدرة قائمة به، بَانَ فيها من العاجز (٣)، ثم يختلف القادرون بعد ذلك، فمنهم من تكون قدرته حالة في بعضه، ومنهم من تكون قدرته غير موصوفة بالحلول.\nوالقدرة هي التي يكون بها الفعل من غير أن تكون مسموعة (٤)، ولا يجوز وجود العجز معها.\n_________\n= السنة يثبتون صفة الغنى لله تعالى بما يليق بجلاله وعظمته، ومعناها عندهم -كما قال الخطابي في \"شأن الدعاء\" (ص ٩٢): الغني هو الذي استغنى عن الخلق وعن نصرتهم وتأييدهم، لملكه، فليست به حاجة إليهم، وهم إليه فقراء، محتاجون، هذا هو الحق في بيان هذه الصفة، وقد كان أحرى به -﵀- ألا يذكر لنا كلام أهل الباطل المعروفين بالزيغ والضلال.\n(١) انظر: \"معالم التنزيل\" للبغوي ٢/ ٢٩٧.\n(٢) في (ت): أن من في، وانظر: المصدر السابق.\n(٣) مذهب أهل السنة في بيان حقيقة القادر، والقدير هو الذي لا يعجزه شيء البتة، صغر أم كبر، قادر عليه في كل وقت وحال، سواء كان قد أراد إيجاده أم لا، لأنه على كل شيء قدير. انظر: \"المنهج الأسنى\" لمحمد الحمود ٢/ ٥٤٥.\n(٤) كذا في النسخ، ولعل الصواب: مسبوقة، وهو يشير إلى مسألة القدرة على الفعل، =","vol":"11","page":38},{"text":"وقالت المعتزلة: القادر هو الذي يجوز منه الفعل (١).\nوالدليل على صحة ما قال أصحاب الصفات أن القادر رأيناه مخالفًا للعاجز فيما قدر عليه، وقد بطل أن يخالفه من أجل أنه صفة لموصوف، يخالف سائر الموصوفين بها، أو يخالفه من أجل أنه محدث، خلاف العاجز، فلما بطلت هذه الأقسام صح أنه إنما يخالفه؛ لأن له قدرة ليست للعاجز، فلذلك قلنا: إن القديم ﷻ قادر بقدرته، دون أن يكون قادرًا بنفسه.\n_________\n= هل هي قبله، أو مقارنة له، وهي مسألة مشهورة، ضلت فيها الأشاعرة والمعتزلة، والصواب ما ذهب إليه أهل السنة أن القدرة نوعان:\nقدرة للعبد بمعنى الصحة والوسع، والتمكن، والسلامة، فهذه تكون قبل الفعل، وهي مناط الأمر والنهي، فمن كان سليمًا من الآفات قادرًا، فقد وجب عليه الحج مثلًا، وهذه هي القدرة الشرعية التي يتكلم بها الفقهاء.\nوقدرة تقارف الفعل، وهي التي يجب معها وجوده، وهي القدرة الكونية، وهي مناط القضاء والقدر.\nوانظر مزيد بيان في: \"الفصل للوصل المدرج في النقل\" للبغدادي ٣/ ٢٦، \"مجموع الفتاوى\" لابن تيمية ٨/ ٤٤١، \"القضاء والقدر\" للمحمود (ص ١٨٠ - ١٨٣).\nوالذي ذكره المصنف من أن القدرة لا تكون إلا مع الفعل هو مذهب الأشاعرة.\nانظر: \"معالم أصول الدين\" للرازي (ص ٨٣).\n(١) وهو قول الرافضة أيضًا، فعندهم أن القدرة غير موجبة للفعل، وهذا غاية الضلال.\nانظر: قولهم في \"مقالات الإسلاميين\" ١/ ٣٠٠، \"الفرق بين الفِرق\" للإسفراييني (ص ١١٦).","vol":"11","page":39},{"text":"<span data-type=\"title\" id=toc-994>١٣٤ </span>- قوله: ﴿مَنْ كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِنْدَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ﴾\nيقول: من كان يريد بعمله الذي افترضه الله عليه عرضًا من الدنيا، ولا يريد به الله أثابه الله -﷿- عليه ما أحب الله من عرض الدنيا، أو دفع عنه فيها ما أحب الله، وليس له في الآخرة من ثواب، لأنه عمل لغير الله، ومن أراد بعمله الذي افترضه الله عليه في الدنيا ثواب الآخرة أثابه الله عليه من عرض الدنيا ما أحب الله، ودفع عنه فيها ما أحب، وجزاؤه في الآخرة الجنة بعمله في الدنيا.\nوروى سليمان (١) بن عمر، عن أبي حازم (٢)، عن سهل بن سعد (٣) قال: قال رسول الله - ﷺ -: \"المؤمن نيته خير من عمله، وعمل المنافق خير من نيته، وكل يعمل على نيته، وليس من مؤمن يعمل عملًا إلا سار في قلبه سورتان (٤) فإن كان الأولى لله فلا تهده الآخرة\" (٥).\n_________\n(١) في (م): سلمة، وفي النسخ أنه ابن عمر، وهو خطأ، والصواب: سليمان بن بلال التيمي، ثقة.\n(٢) سلمة بن دينار، ثقة.\n(٣) صحابي، جليل.\n(٤) أي: تنازعته جهتان ونيتان، وقوله: فلا تهده الآخرة، أي: فلا ينبغى أن تضعفه النية الأخرى.\n(٥) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nالحديث: أخرجه الطبراني في \"المعجم الكبير\" ٦/ ١٨٥ (٥٩٤٢)، وأبو نعيم في \"حلية الأولياء\" ٣/ ٢٥٥ من طريق حاتم بن عباد، ثنا يحيى بن قيس الكندي، ثنا أبو حازم .. به.\nوقال أبو نعيم: هذا حديث غريب من حديث أبي حازم عن سهل، لم نكتبه إلا من =","vol":"11","page":40},{"text":"﴿وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا﴾\n\n<span data-type=\"title\" id=toc-995>١٣٥ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ﴾\nيعني: كونوا قوامين بالشهادة بالقسط أي: بالعدل.\nوقال ابن عباس معناه: كونوا قوالين بالعدل في الشهادة، على من كانت (١).\n_________\n= هذا الوجه. وحاتم مجهول.\nانظر: \"مجمع الزوائد\" للهيثمي ١/ ٦١.\nوأخرجه الخطيب في \"تاريخ بغداد\" ٩/ ٢٣٧ من طريق الربيع بن حسان الكسي، ثنا يحيى بن عبد الغفار، ثنا محمد بن سعيد، ثنا سليمان النخعي عن أبي حازم .. به، وفي سنده سليمان النخعي كذاب.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢١٦.\nوأخرجه الشهاب في \"مسنده\" ١/ ١١٩ (١٤٧) من طريق يوسف بن عطية عن ثابت، عن أنس بن مالك بلفظ: \"نيته أبلغ من عمله\"، وفي سنده محمد بن حنيفة ضعيف، ويوسف بن عطية متروك.\nوبرقم (١٤٨) من طريق بقية عن بحير بن سعيد، عن خالد بن معدان، عن النواس ابن سمعان بنحوه، وفي سنده تدليس بقية، وهو شر تدليس، وبحير بن سعيد مجهول، كما قال الذهبي في \"ميزان الاعتدال\" ١/ ٢٩٧.\nوبالجملة فالحديث لا يصح، وشواهده لا تنفعه، وفد ضعفه البيهقي في \"شعب الإيمان\" ٥/ ٣٤٣ وابن حجر في \"فتح الباري\" ٤/ ٢١٩.\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٣٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٨٦، والبيهقي في \"السنن الكبرى\" ١٠/ ١٥٨ من رواية علي بن أبي طلحة، ولفظه: أمر الله المؤمنين أن يقولوا بالحق ولو على أنفسهم، أو آبائهم، أو أبنائهم، لا يحابوا غنيًا لغناه، ولا يرحموا مسكينا لمسكنته. ويظهر لي أن المصنف لا يحرص على النقل بالنص، مما يوقع الباحث في حرج شديد ومعاناة، حينما يريد أن يوثق ما يورده، ﵀، وعفا عنه.","vol":"11","page":41},{"text":"﴿وَلَوْ عَلَى أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ﴾ في الرحم، فأقيموها عليهم لله، ولا تحابوا غنيًا لغناه، ولا ترحموا فقيرًا لفقره، فذلك قوله: ﴿إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَى بِهِمَا﴾ منكم، وهو يتولى ذلك منهم، ﴿فَلَا تَتَّبِعُوا الْهَوَى أَنْ تَعْدِلُوا﴾ أي: أن تتركوا الحق، وتجوروا.\nقال الفراء: ويقال (١) معناه: لا تتبعوا الهوى لتعدلوا، كما تقول: لا تتبعنَّ هواك لترضي ربك، أي: أنهاك عن هذا، كيما يرضى ربك.\nويقال: ﴿فَلَا تَتَّبِعُوا الْهَوَى﴾ (٢) فرارًا من إقامة الشهادة (٣).\n﴿وَإِنْ تَلْوُوا﴾ باللسان، فتحرفوا الشهادة، لتبطلوا الحق، ﴿أَوْ تُعْرِضُوا﴾ عنها، فتكتمونها، ولا تقيمونها عند الحكام (٤)، ﴿فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ﴾ من إقامتها، وكتمانها ﴿خَبِيرًا﴾.\nويقال: معناه ﴿وَإِنْ تَلْوُوا﴾ أي: تدافعوا في إقامة الشهادة، يقال: لويته حقه، أي: دافعته، ومطلته (٥).\nوقال ابن عباس: هذه الآية في القاضي، وليه شدقه وإعراضه عن أحد الخصمين (٦).\n_________\n(١) ساقطة من (ت).\n(٢) في (م)، (ت): أن تعدلوا، أي: تتركوا الحق.\n(٣) انظر: \"معاني القرآن\" للفراء ١/ ٢٩١ مع تقدير وتأخير.\n(٤) في (ت): الحاكم.\n(٥) انظر: \"معاني القرآن\" للزجاج ٢/ ١١٨.\n(٦) أخرجه الطبري في \"جامع البيان\" ٥/ ٣٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٨٩، وابن أبي شيبة في \"المصنف\" ٧/ ٧١٠ (٢٣٢٩٤)، وأبو نعيم =","vol":"11","page":42},{"text":"وقال رسول الله - ﷺ - عند نزول هذه الآية: \"من كان يؤمن بالله واليوم الآخر فليقم شهادته على من كانت، ومن كان يؤمن بالله واليوم والآخر فلا يجحد حقًا هو عليه، وليؤده عفوًا، ولا يلجئه إلى سلطان وخصومة ليقطع بها حقه، وأيما رجل خاصم إليَّ قضيت له على حق أخيه بحق ليس هو له عليه فلا يأخذه، فإنما أقطع له قطعة من جهنم\" (١).\n(مسألة في اللغة) (٢): قال أهل المعاني: معنى القسط: العدل، يقال: أقسط الرجل يقسط إقساطًا، إذا عدل، وقسط، يقسط، قسوطًا إذا جار، قال الله تعالى: ﴿وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ﴾ (٣)،\n_________\n= في \"حلية الأولياء\" ١/ ٣٢٤، ولفظه: هما الرجلان يجلسان بين يدي القاضي، فيكون ليُّ القاضي وإعراضه لأحدهما على الآخر. وفي سنده قابوس بن أبي ظبيان ضعيف كما في \"تقريب التهذيب\" لابن حجر (ص ٤٤٩) (٥٤٤٥).\n(١) الحديث لم أجده بهذا اللفظ ولقوله: \"وأيما رجل خاصم إلى فقضيت له ... \" شاهد عند البخاري كتاب المظالم، باب إثم من خاصم في باطل وهو يعلمه (٢٤٥٨)، وأحمد في \"المسند\" ٦/ ٢٠٣ (٢٥٦٧٠)، وأبو داود كتاب الأقضية، باب في قضاء القاضي إذا أخطأ (٣٥٨٣) وغيرهم، من طريق هشام بن عروة، عن أبيه، عن زينب، عن أم سلمة، بلفظ: \"إنكم تختصمون إليّ، ولعل بعضكم ألحن بحجته من بعض، فمن قضيت له بحق أخيه شيئًا بقوله فإنما أقطع له قطعة من النار فلا يأخذها\".\nوأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٤٦١ (٥٠٧١) عن أبي سلمة، عن أبي هريرة، ومن طريقه أبو يعلى في \"المسند\" ١٠/ ٣٢٦ (٥٩٢٠)، وابن ماجه كتاب الأحكام، باب قضية الحاكم لا تحل حرامًا ولا تحرم حلالًا، (٢٣١٨).\n(٢) من (م)، (ت)، ومكانها بياض في الأصل.\n(٣) الحجرات: ٩.","vol":"11","page":43},{"text":"وقال: ﴿وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا (١٥)﴾ (١) ويقال: قسط البعير، يقسط، قسطًا إذا يبست يده، ويد قسطاء، أي: يابسة، فكأن أقسط (٢) أقام الشيء على حقيقته في العدل، وكأن معنى قسط: جار، أي: يبس الشيء، وأفسد جهته المستقيمة (٣).\n\n<span data-type=\"title\" id=toc-996>١٣٦ </span>- قوله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ﴾\nقال الكلبي (٤): عن أبي صالح (٥)، عن ابن عباس: نزلت هذه الآية في عبد الله بن سلام، وأسد، وأسيد ابني كعب، وثعلبة بن قيس، وسلام بن أخت عبد الله بن سلام، وسلمة بن أخيه، ويامين بن يامين، فهؤلاء مؤمنو أهل الكتاب، أتوا رسول الله - ﷺ -، فقالوا: يا رسول الله، إنا نؤمن بك، وبكتابك، وبموسى، والتوراة وعزير، ونكفر بما سواه من الكتب والرسل، فقال لهم النبي - ﷺ -: \"بل امنوا بالله، ورسوله محمد، وكتابه القرآن، وبكل كتاب كان قبله\". فقالوا: (يا رسول الله) (٦) لا نفعل، فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا آمِنُوا﴾ بمحمد، والقرآن، وموسى، والتوراة، ﴿آمِنُوا بِاللَّهِ وَرَسُولِهِ﴾ محمد، ﴿وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ﴾ يعني: القرآن،\n_________\n(١) الجن: ١٥.\n(٢) في (م): إذا.\n(٣) هذه المسألة نقلها المصنف من \"معاني القرآن\" للزجاج ٢/ ١١٧.\n(٤) متهم بالكذب، ورُمي بالرفض.\n(٥) ضعيف، يرسل.\n(٦) ما بين القوسين ساقط من (م)، (ت).","vol":"11","page":44},{"text":"﴿وَالْكِتَابِ الَّذِي أَنْزَلَ مِنْ قَبْلُ﴾ يعني: الكتب المتقدمة، التوراة، والإنجيل، والزبور، وسائر الكتب المنزلة، ﴿وَمَنْ يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا﴾ أي: أخطأ خطأ بعيدًا، فلما نزلت هذه الآية قالوا: يا رسول الله، فإنا نؤمن بالله، ورسوله، وبالقرآن، وبكل رسول وكتاب كان قبل القرآن، والملائكة واليوم الآخر، لا نفرق بين أحد منهم كما فعلت اليهود والنصارى، ونحن له مسلمون، فدخلوا في الإسلام (١).\nوقال الضحاك: هو في اليهود، والنصارى، ومعنى الآية: يا أيها الذين آمنوا بموسى، والتوراة، وعيسى، والإنجيل، آمنوا بمحمد، والقرآن (٢).\nوقيل: إنه ورد في اليهود خاصة (٣)، والمعنى: يا أيها الذين آمنوا\n_________\n(١) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nذكر هذا الأثر: السيوطي في \"الدر المنثور\" ٢/ ٤١٤، ونسبه للثعلبي وحده، وفاته أنَّه في \"بحر العلوم\" للسمرقندي ١/ ٣٩٦، وفي \"أسباب النزول\" للواحدي (ص ١٨٨) من رواية الكلبي، والكلبي واه، ولا يحتج به، وقال الشوكاني في \"فتح القدير\" ١/ ٥٢٥ بعد أن ذكر هذه الرواية: ...، وينبغي النظر في صحة هذا، فالثعلبي ﵀ ليس من رجال الرواية، ولا يفرق بين الصحيح والموضوع.\n(٢) أخرجه ابن المنذر بسياق آخر كما في \"الدر المنثور\" للسيوطي ٢/ ٤١٤، \"فتح القدير\" للشوكاني ١/ ٥٢٥.\n(٣) لم أجد قائله.","vol":"11","page":45},{"text":"في وجه النهار آمنوا في آخر النهار، وذلك قوله تعالى: ﴿وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ آمِنُوا بِالَّذِي أُنْزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهَارِ وَاكْفُرُوا آخِرَهُ﴾ (١).\nوقال أبو العالية وجماعة من المفسرين: هذه الآية خطاب للمؤمنين (٢) وتأويله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا﴾ أي: أقيموا واثبتوا على الإيمان، كقوله تعالى: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا﴾ (٣). (معناه: وعد الله الذين أقاموا على الإيمان من أصحاب النبي - ﷺ -، الذين ذكروا في هذه القصة، مغفرة، وأجرًا عظيمًا) (٤)، ويقال في الكلام للقائم: قم، وللقاعد: اقعد، والمراد منه الاستدامة.\nوقال بعضهم: إنها خطاب للمنافقين، الذين أظهروا التصديق، وأسروا التكذيب (٥)، ومعناها: يا أيها الذين آمنوا في الملأ آمنوا في الخلاء.\nوقال آخرون: المراد به الكفار (٦)، يعني: يا أيها الذين آمنوا\n_________\n(١) آل عمران: ٧٢.\n(٢) وهو قول الحسن.\nانظر \"معاني القرآن\" للزجاج ٢/ ١٢٩ - ١٣٠، \"زاد المسير\" لابن الجوزي ٢/ ٢٢٤.\n(٣) الفتح: ٢٩.\n(٤) ما بين القوسين ساقط من (ت).\n(٥) هو قول مجاهد، كما في \"زاد المسير\" لابن الجوزي ٢/ ٢٢٤، \"معالم التنزيل\" للبغوي ٢/ ٢٩٩.\n(٦) لم أهتد لقائله.","vol":"11","page":46},{"text":"باللات والعزى والطاغوت آمنوا بالله، ومعناه: إن كان لابد من الإيمان بشيء، فالإيمان بالله تعالى وبالرسل والكتب أحق وأولى من الإيمان بما لا يضر ولا ينفع، ولا يخلق ولا يرزق، ولا يحمي ولا يميت، والله أعلم. ثم ذكر من لم يؤمن من أهل الكتاب، فقال تعالى:\n\n<span data-type=\"title\" id=toc-997>١٣٧ </span>- ﴿إِنَّ الَّذِينَ آمَنُوا﴾ بموسى، ﴿ثُمَّ كَفَرُوا﴾ بموسى،\n﴿ثُمَّ آمَنُوا﴾ بعزير، ﴿ثُمَّ كَفَرُوا﴾ بعد عزير بالمسيح، وكفرت النصارى بما جاء به موسى، وآمنوا بعيسى ابن مريم، ﴿ثُمَّ ازْدَادُوا كُفْرًا﴾ [٣٧٣] بمحمد، وما جاء به.\nوقال قتادة: هم اليهود والنصارى، آمنت اليهود بالتوراة ثم كفروا، وآمنت النصارى بالإنجيل ثم كفرت، وكفرهم به تركهم إياه، ثم ازدادوا كفرًا بالفرقان وبمحمد - ﷺ - (١).\nوقال مجاهد: ﴿ثُمَّ ازْدَادُوا كُفْرًا﴾ أي: ماتوا عليه (٢)، ﴿لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ﴾ ما أقاموا على ذلك، ﴿وَلَا لِيَهْدِيَهُمْ سَبِيلًا﴾ سبيل هدى.\nقال ابن عباس: فدخل في هذه الآية كل منافق كان على عهد رسول - ﷺ - في بر أو بحر (٣).\n\nذكر ما في هذه الآية من الرد على أهل القدر:\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٧٦، والطبري في \"جامع البيان\" ٥/ ٣٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٩١.\n(٢) أخرجه الطبري في \"جامع البيان\" ٥/ ٣٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٩١.\n(٣) لم أجده.","vol":"11","page":47},{"text":"يقال لأهل القدر: خبرونا عن الكفار هل هداهم الله إلى الإسلام؟ فإن قالوا: نعم. قيل: فكيف يجوز أن يقال: إن الله تعالى هداهم، وقد قال: ﴿وَلَا لِيَهْدِيَهُمْ سَبِيلًا﴾؟ فإن قالوا: معناه: أنَّه لا يهديهم إلى طريق الجنّة. يقال لهم: كيف لا يهديهم إلى طريق الجنّة، وقد هداهم عندك؟ لأن من أصلك أن العبد إنما يدخل الجنّة بفعله، ويدخل النار بفعله، وقد هداه إلى طريق الجنّة بهدايته إلى الإسلام، فكيف يصح هذا التأويل على أصلك؟\nواعلم أنهم إذا ألزمتهم الشيء احتالوا في التأويل، فإذا فحصت عن تأويلهم بأن لك فساد قولهم، واعلم أن الله تعالى قد بيَّن أنَّه لا يهديهم سبيلًا، ليعلم أن العبد إنما ينال الهدى بالله تعالى، ويحرم الهدى بإرادة الله تعالى، ثم لا يكون لهم عاذرًا بنفي الهدي عنهم، ولا مزيلًا للحجة.\n\n<span data-type=\"title\" id=toc-998>١٣٨ </span>- قوله تعالى: ﴿بَشِّرِ الْمُنَافِقِينَ﴾\nأي: أخبرهم يا محمد، ﴿بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا﴾.\nوقال الزجاج: ﴿بَشَرٌ﴾، أي: أجعل في موضع بشارتك لهم العذاب، والعرب تقول: تحيتك الضرب، وعتابك السيف، أي: بدل لك من التحية، وقال الشاعر:\nوخيل قد دَلَفْت لها بخيلٍ ... تحية بينهم ضرب وجيعُ (١)\n_________\n(١) هنا انتهت عبارة الزجاج في \"معاني القرآن\" ٢/ ١٢٠. =","vol":"11","page":48},{"text":"ثم وصف المنافقين فقال:\n\n<span data-type=\"title\" id=toc-999>١٣٩ </span>- ﴿الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ﴾\nيعني: اليهود ﴿أَوْلِيَاءَ﴾ يعني: أنصارًا وبطانة، ﴿مِنْ دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ﴾ يعني: الرفد والمعونة، والظهور على محمد وأصحابه.\nوقال الزجاج: العزة: المنعة وشدة الغلبة، مأخوذة من قولهم: أرض عزاز، أي: صلب لا نبت عليها، ويقال: استعز على المريض، إذا أشتد وجعه، وقولهم: يعز على، أي: يشتد، وقولهم: قد عز الشيء إذا لم يوجد، فتأويله: قد اشتد وجوده، وصعب أن يوجد (١).\n﴿فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا﴾ أي: القدرة لله جميعًا، وهو سيد الأرباب.\n\n<span data-type=\"title\" id=toc-1000>١٤٠ </span>- ثم قال: ﴿وَقَدْ نَزَّلَ عَلَيْكُمْ﴾.\nيا معشر المسلمين بمكة، ﴿فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ﴾ يعني: القرآن، ﴿يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ﴾ أي: يأخذوا في حديث غير الاستهزاء بمحمد والقرآن، وذلك أن المنافقين كانوا يجلسون إلى أحبار اليهود،\n_________\n= والبيت لعمرو بن معد يكرب.\nانظر: \"الخصائص\" لابن جني ٤/ ٣٥، \"الكتاب\" لسيبويه ٢/ ٣٢٣، \"خزانة الأدب\" للبغدادي ٤/ ٥٣.\n(١) انظر: في معاني القرآن\" للزجاج ٢/ ١٢٠ - ١٢١.","vol":"11","page":49},{"text":"فيسخرون من القرآن، ويكذبون به ويحرفونه عن مواضعه، فنهى الله المسلمين عن مجالستهم ومخالطتهم، والذي نزل في الكتاب بمكة قوله: ﴿وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ﴾ إلى قوله: ﴿مَعَ الْقَوْمِ الظَّالِمِينَ﴾ (١).\nقال الضحاك عن ابن عباس: ودخل في هذه الآية كل محدث في الدين، وكل مبتدع إلى يوم القيامة (٢).\nقال الكلبي (٣): عن أبي صالح (٤)، عن ابن عباس: نسخ هذا كله بقوله: ﴿وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَلَكِنْ ذِكْرَى﴾ أي: ذكروهم، وعظوهم بالقرآن (٥) ﴿لَعَلَّهُمْ يَتَّقُونَ﴾ (٦) الاستهزاء بمحمد والقرآن.\n_________\n(١) الأنعام: ٦٨.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ٣٠١، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٤١٨، ووقع بعده في (م) زيادة: وقال هشام بن عروة: أخذ عمر بن عبد العزيز قومًا على شراب، فضربهم وفيهم رجل صائم، فقيل: هو صائم، فتلا هذه الآية: ﴿فَلَا تَقْعُدْ بَعْدَ الذِّكْرَى مَعَ الْقَوْمِ الظَّالِمِينَ﴾.\nوقد أخرج هذا الأثر الطبري في \"جامع البيان\" ٥/ ٣٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٩٣.\n(٣) متهم بالكذب، ورُمي بالرفض.\n(٤) ضعيف، يرسل.\n(٥) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\n(٦) الأنعام: ٦٩.","vol":"11","page":50},{"text":"وقوله: ﴿إِنَّكُمْ إِذًا مِثْلُهُمْ﴾ أي: إن قعدتم عندهم فأنتم إذا مثلهم، ﴿إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا﴾.\n\n<span data-type=\"title\" id=toc-1001>١٤١ </span>- ﴿الَّذِينَ يَتَرَبَّصُونَ بِكُمْ﴾\nأي: ينتظرون بكم الدوائر، يعني: المنافقين، ﴿فَإِنْ كَانَ لَكُمْ فَتْحٌ مِنَ اللَّهِ﴾ يعني: النصر والغنيمة، ﴿قَالُوا أَلَمْ نَكُنْ مَعَكُمْ﴾ على دينكم، فأعطونا من الغنيمة، ﴿وَإِنْ كَانَ لِلْكَافِرِينَ نَصِيبٌ﴾ عني: دولة وظهورًا على المسلمين، ﴿قَالُوَاْ﴾ يعني المنافقين ﴿أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ﴾ يعني: ألم نخبركم بعزيمة محمد - ﷺ - وأصحابه، ونطلعكم على سرهم.\nوقال أهل اللغة: يعني: ﴿أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ﴾ يعني: ألم نغلب عليكم، يقال استحوذ، أي: غلب، وفي الحديث: كان عمر أحوذيًّا، غالبًا مبرزًا في الحق (١). قال العجاج:\nيحوذهن وله حوذي (٢)\nأي: يغلب عليها ويجمعها، ويروى بالزاي منهما.\nوقال النحويون: استحوذ: خرج على أصله، فمن قال: حاذ،\n_________\n(١) الأثر أخرجه ابن أبي شيبة في \"المصنف\" ١٣/ ٤٧٣ - ٤٧٤ (٣٨٠٥٢)، والحارث كما في \"بغية الباحث\" ٢/ ٨٩٣ (٩٦٦)، والطبراني في \"المعجم الصغير\" ٢/ ٢١٤ (١٠٥١) من طريق القاسم بن محمد، عن عائشة، من قولها.\n(٢) انظر: \"الشعر والشعراء\" لا بن قتيبة (ص ٣٩٢)، \"الأعلام\" للزركلي ٤/ ٨٦.\nوالبيت في \"ديوانه\" (ص ٧١)، وهو يصف ثورًا تطارده الكلاب، فيتغلب عليها.\nوانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٤١، \"الخصائص\" لابن جني ١/ ١١٩، \"معاني القرآن\" للزجاج ٢/ ١٢٢، وعجز البيت: خوف الخلاط فهو أجنبي.","vol":"11","page":51},{"text":"يحوذ، لم يقل إلَّا استحاذ، يستحيذ، ومن قال أحوذ، يحوذ -كما قال أجودْت، وأطْيبت، بمعنى أطبْت، وأجدْت، فأخرجه على الأصل، قال: استحوذ (١).\n﴿وَنَمْنَعْكُمْ مِنَ الْمُؤْمِنِينَ﴾ أي: وندفع عنكم صولة المؤمنين، ﴿فَاللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ﴾ يعني: بين أهل الإيمان، وأهل النفاق، ثم يفصل بينهم ﴿وَلَنْ يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا﴾.\nقال عكرمة والضحاك عن ابن عباس: يعني: حجة (٢).\nوقال الكلبي (٣): عن أبي صالح (٤)، عن ابن عباس: يعني ولن يجعل الله للكافرين على المؤمنين، يعني: أصحاب رسول الله - ﷺ - ﴿سَبِيلًا﴾ يعني: ظهورًا عليهم (٥).\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٢/ ١٢٢، \"جامع البيان\" للطبري ٥/ ٣٣٢ - ٣٣٣. وتفسير قوله: ﴿أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ﴾ بـ: ألم نغلب عليكم، هو قول السدي، كما في \"جامع البيان\" للطبري ٥/ ٣٣٢.\nوالقول الأول هو قول الطبري في \"جامع البيان\" ٥/ ٣٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٩٥.\n(٢) وهو قول السدي أيضًا، كما في \"جامع البيان\" للطبري ٥/ ٣٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٩٥.\n(٣) متهم بالكذب، ورُمي بالرفض.\n(٤) ضعيف، يرسل.\n(٥) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nانظر: \"زاد المسير\" لابن الجوزي ٢/ ٢٣٠، \"معالم التنزيل\" للبغوي ٢/ ٣٠٢، =","vol":"11","page":52},{"text":"وقال علي ﵁: ﴿وَلَنْ يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا﴾ في الآخرة (١).\nوفي هذه الآية دليل على أن المنافق ليس بمؤمن، وليس الإيمان هو الإقرار فقط، إذ لو كان الإيمان هو الإقرار فقط لكانوا بإقرارهم مؤمنين (٢)، وفيه دليل أيضًا (٣) على صحة نبوة محمد - ﷺ -، لأن القوم كانوا كاتمين لاعتقادهم فأظهر الله رسوله - ﷺ - على اعتقادهم، وكان ذلك حجة له عليهم، إذ علموا أنَّه لا يطلع على ضمائر القلوب غير الباري جل وعز.\n\n<span data-type=\"title\" id=toc-1002>١٤٢ </span>- قوله: ﴿إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ﴾\nقد مر تفسيره، ﴿وَهُوَ خَادِعُهُمْ﴾ أي: مجازيهم جزاء خداعهم، وذلك أنهم على الصراط يعطون نورًا كما يعطي المؤمنين، فإذا مضوا به على الصراط طفئ نورهم، ويبقى المؤمنون يمضون بنورهم، فينادون المؤمنين ﴿انْظُرُوْنَا نَقْتَبِسْ مِنْ نُورِكُمْ﴾، فتناديهم\n_________\n= وقد أورد ابن العربي في \"أحكام القرآن\" ١/ ٥٠٩ - ٥١٠ شبهة، وهي: أن هذا خبر، والخبر من الله سبحانه لا يجوز أن يقع بخلاف مخبره، ونحن نرى الكافرين يتسلطون على المؤمنين في بلادهم وأبدانهم وأموالهم وأهليهم، ثم رد على هذه الشبهة بكلام نفيس جدًا، ولولا خشية الإطالة لنقلته هنا، فلينظر هناك.\n(١) أخرجه الطبري في \"جامع البيان\" ٥/ ٣٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٩٥، وقد ورد أيضًا هذا المعنى عن ابن عباس، وأبي مالك، كما في المصادر السابقة.\n(٢) بل هو إقرار بالقلب واللسان، والجوارح، لا يصح بواحد منها.\n(٣) ساقطة من (م)، (ت).","vol":"11","page":53},{"text":"الملائكة على الصراط: ﴿قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا﴾ (١)، وقد علموا أنهم لا يستطيعون الرجوع، قال: فيشفق المؤمنون، حينئذ، من نورهم أن يطفأ، فيقولون: ﴿يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ (٢).\n﴿وَإِذَا قَامُوا إِلَى الصَّلَاةِ﴾ يعني: المنافقين، ﴿قَامُواْ كُسُالَى﴾ يعني: متثاقلين، لا يريدون بها الله، فإن (٣) رآهم أحد صلوا، وإلا انصرفوا فلم يصلوا ﴿يُرَاءُونَ النَّاسَ﴾ يعني: المؤمنين بالصلاة، ﴿وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا﴾.\nقال ابن عباس، والحسن: إنما قلَّ ذلك لأنهم يفعلونها رياء وسمعة، ولو كانوا يريدون بذلك القليل وجه الله لكان كثيرًا (٤).\nوقال قتادة: إنما قل ذكر المنافق؛ لأن الله تعالى لم يقبله، وكل ما رد الله فهو قليل، وكل ما قبل الله فهو كثير (٥).\n_________\n(١) الحديد: ١٣.\n(٢) التحريم: ٨.\n(٣) في (ت): فإذا.\n(٤) أخرج قول الحسن: ابنُ أبي شيبة في \"المصنف\" ١٢/ ٣٨٢ (٣٦٣٢٧)، والطبري في \"جامع البيان\" ٥/ ٣٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٩٦، والبيهقي في \"شعب الإيمان\" ٥/ ٣٤٤ (٦٨٦٦)، ولفظه: إنما قل لأنه كان لغير الله. ولم أجده عن ابن عباس.\n(٥) أخرجه الطبري في \"جامع البيان\" ٥/ ٣٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٩٦، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٢/ ٤١٧.","vol":"11","page":54},{"text":"<span data-type=\"title\" id=toc-1003>١٤٣ </span>- ﴿مُذَبْذَبِينَ بَيْنَ ذَلِكَ﴾\nأي: متحيرين، مترددين بين الكفر والإيمان، ﴿لَا إِلَى هَؤُلَاءِ وَلَا إِلَى هَؤُلَاءِ﴾ يقول: ليسوا من المؤمنين، فيجب لهم ما يجب للمسلمين، وليسوا من الكفار فيؤخذ منهم ما يؤخذ من الكفار، فلا مع هؤلاء ولا مع هؤلاء.\n[١٢٠٣] وأخبرنا أبو الحسين الحسن بن محمد (بن محمد) (١) بن إبراهيم المحمودي (٢)، أنا أبو حامد أحمد بن محمد (بن يحيى) (٣) بن بلال البزاز (٤)، حدثنا أحمد بن حفص (٥) قال: حدثني أبي (٦) قال: حدثني إبراهيم بن طهمان (٧)، عن قتادة (٨): ﴿مُذَبْذَبِينَ بَيْنَ ذَلِكَ لَا إِلَى هَؤُلَاءِ وَلَا إِلَى هَؤُلَاءِ﴾ قال: ما هم بمؤمنين مخلصين، ولا مشركين مصرحين بالشرك (٩).\n_________\n(١) ساقطة من (م).\n(٢) لم أجده.\n(٣) ساقطة من (م).\n(٤) لم أجده.\n(٥) أحمد بن حفص، السلمي، صدوق.\n(٦) حفص بن عبد الله، صدوق أيضًا.\n(٧) ثقة، يُغرب، وتُكلم فيه للإرجاء.\n(٨) ابن دعامة السدوسي، ثقة، ثبت.\n(٩) [١٢٠٣] الحكم على الإسناد:\nإسناده حسن، إن كان المحمودي، والبزاز محتجًا بهما، لأني لم أجدهما.\nالتخريج:\nلم أجده عند غير المصنف.","vol":"11","page":55},{"text":"﴿وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا﴾ أي: طريقًا إلى الهدى.\nوذكر (١) أن نبي الله - ﷺ - كان يضرب مثلًا للمؤمن والمنافق والكافر، كمثل رهط ثلاثة دفعوا إلى نهر، فوقع المؤمن وقطع (٢)، ثم وقع المنافق، حتَّى إذا كاد يصل إلى المؤمن ناداه الكافر: أن هلم إلي، فإني أخشى عليك. وناداه المؤمن: أن هلم إلي؛ فإن عندي وعندي. يحصي له ما عنده، فما زال المنافق يتردد بينهما، حتَّى (٣) أتى على آذي (٤) فغرقه، وإن المنافق لم يزل في شك وشبهة، حتَّى أتى عليه الموت وهو كذلك (٥).\nوروى عبيد الله بن عمر (٦)، عن نافع (٧)، عن ابن عمر (٨) أن رسول الله - ﷺ - قال: \"إنما مثل المنافق مثل الشاة العايرة بين الغنمين، تفر إلى هذه مرة، وإلى هذه مرة لا تدري أيهما تتبع\" (٩).\n_________\n(١) بعدها في (م)، (ت): لنا.\n(٢) يعني: جاز النهر، وقطعه.\n(٣) بعدها في (م): إذا.\n(٤) بمد الألف، وكسر الذال، هو الموج.\nانظر: \"القاموس المحيط\" للفيروزآبادي (ص ١٦٢٥) (أذى).\n(٥) هذا المثل النبوي تابع للأثر السابق من طريق قتادة.\n(٦) ابن حفص العمري، ثقة، ثبت.\n(٧) مولى ابن عمر، ثقة، ثبت، فقيه، مشهور.\n(٨) في (م): وروي عن نافع، عن عبد الله بن عمر.\n(٩) الحكم على الإسناد:\nرجاله ثقات. =","vol":"11","page":56},{"text":"ثم ذكر المؤمنين، فنهاهم عن إتيان ما كان يأتيه المنافقون، فقال:\n\n<span data-type=\"title\" id=toc-1004>١٤٤ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَنْ تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُبِينًا (١٤٤)﴾ (١).\nثم ذكر منازل المنافقين، فقال:\n\n<span data-type=\"title\" id=toc-1005>١٤٥ </span>- ﴿إِنَّ الْمُنَافِقِينَ﴾\nيعني: في أسفل درج النار، والدرْك والدرَك لغتان (٢)، مثل الظعْن والظعَن، والنهْر والنهَر، واليبْس واليبَس.\nوقال عبد الله بن مسعود: ﴿فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ﴾ قال: توابيت من حديد مقفلة في النار تطبق عليهم (٣). ﴿وَلَن تِجَدَ لَهمْ نَصِيرًا﴾.\nوروى عوف عن (٤) أبي المغيرة القواس (٥)، عن عبد الله بن عمرو\n_________\n= التخريج:\nالحديث أخرجه مسلم كتاب المنافقين وأحكامهم (٢٧٨٤)، وأحمد في \"المسند\" ٢/ ٤٧ (٥٧٩٠)، وغيرهما، من طريق عبيد الله، عن نافع، عن ابن عمر.\n(١) في (م)، (ت): أي حجة وعذرًا مبينا.\n(٢) انظر: \"معاني القرآن\" للفراء ١/ ٢٩٢.\n(٣) أخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ١٥٣ (٣٥١٢٤)، وهناد في \"الزهد\" ١/ ١٦١ (٢٢٣)، وابن المبارك في \"الزهد\" (ص ٨٦) (٣٠٠)، والطبراني في \"المعجم الكبير\" ٩/ ٢٠٨ (٩٠١٥)، والطبري في \"جامع البيان\" ٥/ ٣٣٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٠٩٨، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٢/ ٤١٩، كلهم من طريق سلمة عن خيثمة، عن ابن مسعود.\n(٤) كذا في الأصل، و(ت)، وفي (م): بن. وعوف هو ابن أبي جميلة الأعرابي، ثقة، رمي بالقدر والتشيع.\n(٥) مشهور بكنيته، روى عن عبد الله بن عمرو، وعنه عوف، وثقه ابن معين، وابن =","vol":"11","page":57},{"text":"قال: إن أشد الناس عذابًا يوم القيامة ثلاثة: المنافقون (١)، ومن كفر من أصحاب المائدة، وآل فرعون (٢).\nقلت: وتصديق ذلك في كتاب الله، فأما أصحاب المائدة، فقوله تعالى: ﴿فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ﴾ (٣)، وأما آل فرعون، فقوله: ﴿أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ (٤)، وأما المنافقون، فقوله: ﴿إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ﴾.\n\n<span data-type=\"title\" id=toc-1006>١٤٦ </span>- قوله: ﴿إِلَّا الَّذِينَ تَابُوا﴾ من النفاق ﴿وَأَصْلَحُوا﴾ عملهم،\n﴿وَاعْتَصَمُوا بِاللَّهِ﴾ أي: وثقوا بالله ﴿وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَئِكَ مَعَ الْمُؤْمِنِينَ﴾ على دينهم، وقال الفراء: ﴿مَعَ الْمُؤْمِنِينَ﴾ تفسيره: من المؤمنين (٥).\n_________\n= حبان، وضعفه سليمان التيمي.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٤٣٩، \"الثقات\" لابن حبان ٥/ ٥٦٥، \"ميزان الاعتدال\" للذهبي ٤/ ٥٧٦، \"لسان الميزان\" لابن حجر ٧/ ١٠٩.\n(١) في (م): المنافق.\n(٢) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nالأثر أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٦، وعبد بن حميد، وأبو الشيخ، كما في \"الدر المنثور\" للسيوطي ٣/ ٦١٤، من طريق عوف به.\n(٣) المائدة: ١١٥.\n(٤) غافر: ٤٦.\n(٥) \"معاني القرآن\" ١/ ٢٩٣: جاء في التفسير: من المؤمنين.","vol":"11","page":58},{"text":"وقال القتيبي: حاد عن كلامهم غيظًا عليهم، فقال: ﴿فَأُولَئِكَ مَعَ الْمُؤْمِنِينَ﴾ ولم يقل: فأولئك هم المؤمنون (١).\n﴿وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ﴾ في الآخرة ﴿أَجْرًا عَظِيمًا﴾ وهو الجنّة. وإنما حذف الياء من ﴿يُوْتَ﴾ في الخط، كما حذفت في اللفظ، لأن الياء سقطت من اللفظ لسكونها، وسكون اللام في اللغة.\nوكذلك قوله: ﴿يَوْمَ يُنَادِ الْمُنَادِ﴾ (٢)، حذفت الياء في الخط لهذه العلة، وكذلك: ﴿سَنَدْعُ الْزَّبَانِيَةَ (١٨)﴾ (٣)، ﴿يَوْمَ يَدْعُ الدَّاعِ﴾ (٤)، فالواوات هاهنا حذفت لالتقاء الساكنين، وأما قوله: ﴿مَا كُنَّا نَبْغِ﴾ (٥) حذفت لأن الكسرة دلت (٦) على الياء، فحذفت لثقل الياء، وقد قيل (٧): حذف الياء من المناد والداع لأنك تقول: هو داع ومناد، وأما: ﴿وَاللَّيْلِ إِذَا يَسْرِ (٤)﴾ (٨) فحذفت الياء منها لأنها رأس آية، ورؤوس الآي يجوز فيها الحذف (٩).\n_________\n(١) \"تفسير غريب القرآن\" (ص ١٣٣)، وفيه: ثم قال ﴿فَأُولَئِكَ مَعَ الْمُؤْمِنِينَ﴾ ولم يقل: فأولئك هم المؤمنون، ثم قال: ﴿وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا﴾، ولم يقل: وسوف يؤتيهم الله بغضًا لهم، وإعراضًا لهم، وحيدًا بالكلام عن ذكرهم.\n(٢) ق: ٤١.\n(٣) العلق: ١٨.\n(٤) القمر: ٦.\n(٥) الكهف: ٦٤.\n(٦) في (ت): دخلت.\n(٧) ساقطة من (ت).\n(٨) الفجر: ٤.\n(٩) من قوله: وإنما حذف الياء من ﴿يُؤْتَ﴾ إلى هنا منقول بنصه من\"معاني القرآن\" للزجاج ٢/ ١٢٥ مع تصرف يسير.\nوانظر: \"المقنع\" للداني (ص ٣٠)، باب ذكر ما حذفت منه الياء، اجتزاء بكسر ما قبلها منها.","vol":"11","page":59},{"text":"<span data-type=\"title\" id=toc-1007>١٤٧ </span>- ﴿مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ﴾\nنعماءه، ﴿وَآمَنتُمْ﴾ به، وفي الآية تقديم وتأخير، تقديرها: ما يفعل الله بعذابكم إن آمنتم وشكرتم، لأن الشكر لا ينفع مع عدم الإيمان (١).\nنبه الله تعالى بفضله خلقه على أن تعذيبه عباده لا يزيد في ملكه، وتركه عقوبتهم على فعلهم لا ينقص من سلطانه، ﴿وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا﴾ للقليل من أعمالكم، ﴿عَلِيمًا﴾ بإضعافها لكم إلى عشر، إلى سبعمائة ضعف.\nقال أهل اللغة: أصل الشكر إظهار النعمة والتحدث بها، قال الله تعالى: ﴿وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ﴾ (٢)، وذكر بعض أهل اللغة أن الشكر مأخوذ من قول العرب: ناقة شكور، إذا كان يظهر سمنها على القليل من العلف، فكأن الله سبحانه سمى نفسه شاكرًا لأنه يرضى من عباده القليل من العبادة، مع صحة التوحيد.\nوقال بعض المعتزلة: إن الوصف لله تعالى بأنه شكور وشاكر على جهة المجاز، لأن الشكر في الحقيقة هو الاعتراف بنعمة المنعم، فلما كان القديم تعالى ذكره، مجازيًا للمطيعين على طاعتهم، سمى مجازاته إياهم عليها شكرًا على التوسع، وليس الحمد عنده هو الشكر، لأن الحمد ضد الذم، والشكر ضد الكفر (٣).\n_________\n(١) انظر: \"الوسيط\" للواحدي ٢/ ١٣٤، \"معالم التنزيل\" للبغوي ٢/ ٣٠٣.\n(٢) الضحى: ١١.\n(٣) القول بأن صفة الشكر لله مجاز باطل؛ لأن المجاز عند أهل البلاغة مما يصح نفيه. =","vol":"11","page":60},{"text":"فيقال له: إن لم يجز أن يكون الباري سبحانه شاكرًا في الحقيقة لما ذكرته لم يجز أن يكون مثيبًا في الحقيقة، والشكر منه ابتداء (١)، وإذا لم يخرجه ذلك من أن يكون مثيبًا في الحقيقة لم يخرجه أن يكون شاكرًا في الحقيقة، والشكر من الله الثواب، ومن العباد الطاعة، وحقيقته مقابلة الطاعة بغيرها، فإذا قابلت أوامر الله بطاعتك، فقد شكرته، وإذا قابل الله طاعاتك بثوابه فقد شكرك عليها (٢).\n\n<span data-type=\"title\" id=toc-1008>١٤٨ </span>- ﴿لَا يُحِبُّ اللَّهُ الْجَهْرَ بالْسُّوءَ مِنَ الْقَوْلِ﴾\nيعني: القول القبيح، ﴿إِلَّا مَنْ ظُلِمَ﴾ فقد أذن للمظلوم أن ينتصر بالدعاء على ظالمه، ﴿وَكَانَ اللَّهُ سَمِيعًا﴾ لدعاء المظلوم، ﴿عَلِيمًا﴾ بعقاب الظالم، نظيره قوله: ﴿وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ (٤١)﴾ (٣).\nوقال مجاهد: هذا في الضيف النازل إذا لم يضف ومنع حقه، أو سيء قراه، فقد رخص له أن يذكر منه ما صنع به (٤).\nوزعم أن ضيفًا (٥) تضيف قومًا، فأساؤوا قراه، فاشتكاهم، فنزلت\n_________\n= وإثباته، فالصواب والحق أن الشكر -وكذا كل أسماء الله وصفاته- ثابت لله تعالى حقيقة، ثبوتًا يليق به سبحانه.\n(١) في (م): لأن المثيب من كافأ غيره على نعمة كانت منه إليه ابتداء في الحقيقة.\n(٢) انظر: \"النهج الأسنى\" لمحمد الحمود ١/ ٢٧٤ - ٢٧٥.\n(٣) الشورى: ٤١.\n(٤) أخرجه سعيد بن منصور في \"السنن\" ١٤/ ٤٢٣ (٧٠٧)، والطبري في \"جامع البيان\" ٦/ ٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٠٠، والداني في \"المكتفى\" (ص ٢٢٨).\n(٥) قوله: وزعم، أي مجاهد، وقد أخرج قوله عبد الرزاق في \"تفسير القرآن\" =","vol":"11","page":61},{"text":"هذه الآية، رخصة في أن يشكوا، والضيافة ثلاثة أيام، وما فوق ذلك فهو صدقة.\nوقوله: ﴿مَنْ ظُلِمْ﴾ من في محل النصب على الاستثناء، على الآنقطاع من الأول، وإن شئت جعلت من رفعًا، فيكون المعنى: لا يحب الله أن يجهر بالسوء من القول إلَّا المظلوم (١).\nوقرئ: (إلَّا من ظَلَمْ) (٢) بفتح الظاء واللام، على معنى: لكن الظالم اجهروا له بالسوء من القول، ويكون موضعه النصب فقط، على الاستثناء، وهو وجه حسن (٣).\n\n<span data-type=\"title\" id=toc-1009>١٤٩ </span>- قوله: ﴿إِنْ تُبْدُوا خَيْرًا﴾\nيعني: حسنة، فيعمل بها كتبت له عشرًا، وإن هم بها ولم يعملها كتبت له حسنة واحدة، وهو قوله: ﴿أَوْ تُخْفُوهُ﴾، وقيل: الخير هاهنا: المال، ومعناه: إن تبدوا الصدقة، والمعروف، أو تتصدقوا سرًّا (٤)،\n_________\n= ١/ ١٧٦، والطبري في \"جامع البيان\" ٦/ ٢، والفريابي، وعبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٢/ ٤٢٠.\n(١) انظر: \"معاني القرآن\" للفراء ١/ ٢٩٣، ويجوز أن يكون الاستثناء متصلًا، على تقدير حذف مضاف أي: إلَّا جهر من ظلم.\nانظر: \"إعراب القرآن\" للدرويش ٢/ ٣٦٦.\n(٢) وهي قراءة شاذة. انظر: \"المحتسب\" لابن جني ١/ ٢٠٣، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٢٩ - ٣٠).\n(٣) ذكره الزجاج في \"معاني القرآن\" ٢/ ١٢٦، وقال: لا أعلم النحويين ذكروه.\n(٤) انظر: \"الوسيط\" للواحدي ٢/ ١٣٥، ونسبه لابن عباس، وكذا في \"زاد المسير\" للسيوطي ٢/ ٢٣٩.","vol":"11","page":62},{"text":"﴿أَوْ تَعْفُوا عَنْ سُوءٍ﴾ أي: عن مظلمة، ﴿فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا﴾ يعني: فإن الله أولى أن (١) يتجاوز عنكم يوم القيامة عن الذنوب العظام.\n\n<span data-type=\"title\" id=toc-1010>١٥٠ </span>- قوله: ﴿إِنَّ الَّذِينَ يَكْفُرُونَ﴾ الآية.\nنزلت في اليهود، وذلك أنهم آمنوا بموسى، وعزير، والتوراة، وكفروا بعيسى، والإنجيل، وبمحمد، والقرآن، فذلك قوله تعالى: ﴿إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَنْ يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَنْ يَتَّخِذُوا بَيْنَ ذَلِكَ سَبِيلًا (١٥٠)﴾ (٢) أي: دينا من (٣) اليهودية والإسلام.\nقال الله تعالى:\n\n<span data-type=\"title\" id=toc-1011>١٥١ </span>- ﴿أُولَئِكَ هُمُ الْكَافِرُونَ حَقًّا وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا (١٥١)﴾.\n\n<span data-type=\"title\" id=toc-1012>١٥٢ </span>- ﴿وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ﴾ كلهم، ﴿وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِنْهُمْ﴾\nيعني من الرسل، وهم المؤمنون، قالوا: لا نفرق بين أحد من رسله، كما علمهم الله فقال: ﴿قُولُوا آمَنَّا بِاللَّهِ﴾ الآية، إلى قوله:\n_________\n(١) من (م)، (ت).\n(٢) أورد الطبري في \"جامع البيان\" ٦/ ٦ آثارًا عن قتادة، والسدي، وابن جريج تفيد أن المراد اليهود والنصارى.\n(٣) في (م)، (ت): بين، وهذه الآية تبين بما لا يدع مجالًا للارتياب، أن دعوى الخلط بين الأديان السماوية والتقارب بينها، لتكوين دين جديد، ممزوج بالدين اليهودي، والنصراني، والإسلامي، أنها دعوى قديمة، وهدف قديم للأعداء، وقد تولى الله تعالى فضح هذا الهدف، وحكم على فاعله بأنهم هم الكافرون حقًّا، وأن لهم عذابًا مهينًا.","vol":"11","page":63},{"text":"﴿لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ﴾ (١)، ﴿أُولَئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ﴾ بإيمانهم بالله ورسله وكتبه ﴿وَكَانَ اللَّهُ غَفُورًا رَحِيمًا﴾ لما كان منهم في الشرك، ﴿رَحِيْمًا﴾ بهم (٢).\n\n<span data-type=\"title\" id=toc-1013>١٥٣ </span>- قوله تعالى: ﴿يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ﴾ الآية\nوذلك أن كعب بن الأشرف، وفنحاص بن عازر قالا لرسول الله - ﷺ - إن كنت نبيًّا صادقًا فأتنا بكتاب جملة من السماء، كما أتى به موسى. فأنزل الله تعالى: ﴿يَسْأَلُكَ أَهْلُ الْكِتَابِ﴾ (٣) ﴿أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ فَقَدْ سَأَلُوا مُوسَى أَكْبَرَ مِنْ ذَلِكَ﴾، يعني السبعين الذين خرج بهم موسى -﵇- إلى الجبل، ﴿فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً﴾ عيانًا، ﴿فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ثُمَّ اتَّخَذُوا الْعِجْلَ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَنْ ذَلِكَ﴾ لم نستأصلهم، ﴿وَآتَيْنَا مُوسَى سُلْطَانًا مُبِينًا﴾ أي: حجة بينة، يعني: الآيات التسع.\n\n<span data-type=\"title\" id=toc-1014>١٥٤ </span>- ﴿وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا﴾.\nقال قتادة: كنا (٤) نحدث أنَّه باب من أبواب بيت المقدس (٥).\n_________\n(١) البقرة: ١٣٦.\n(٢) من (م)، (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٦ عن السدي، ومحمد بن كعب القرظي، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٠٣ عن السدي.\nوانظر: \"أسباب النزول\" للواحدي (ص ١٨٩).\n(٤) في (م): كان.\n(٥) أخرجه الطبري في \"جامع البيان\" ٦/ ٩ - ١٠، وعبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٤٢٢.","vol":"11","page":64},{"text":"وقيل: هو إيلياء، وقيل: هو أريحا، وقيل: هو سم قرية.\n﴿وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ﴾ أي: لا تظلموا باصطيادكم الحيتان فيها ﴿وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا﴾ يعني: العهد الَّذي أخذ الله عليهم في التوراة.\n\n<span data-type=\"title\" id=toc-1015>١٥٥ </span>- ﴿فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ﴾\nأي: فبنقضهم ميثاقهم، كقوله تعالى: ﴿فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ﴾ (١)، و﴿عَمَّا قَلِيْلٍ﴾ (٢)، ﴿جُنْدٌ مَّا هُنَالِكَ﴾ (٣)، أي: فبرحمة، وعن قليل، وجند هنالك (٤)، ﴿وَكُفْرِهِمْ بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ﴾ تقدير الآية: فبنقضهم ميثاقهم، وكفرهم، وقتلهم، وقولهم، طبع الله على قلوبهم، ولعنهم الله (٥)، ﴿فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا﴾ ممن كذَّب الرسل لا ممن طبع الله على قلبه، لأن من طبع الله على قلبه فلا يؤمن أبدًا، (ثم قال) (٦): ﴿إِلَّا قَلِيلًا﴾ يعني: عبد الله بن سلام، وأصحابه (٧)، وقيل معناه\n_________\n(١) آل عمران: ١٥٩.\n(٢) المؤمنون: ٤٠.\n(٣) ص: ١١.\n(٤) أي: أن ما في هذه المواضع صلة، تزيد المعنى توكيدًا، وقد أفحش الزجاج ﵀ حيث قال في \"معاني القرآن\" ٢/ ١٢٧: ما: لغو في اللفظ، ومتى كان الحرف في كتاب الله تعالى لغوا؟ ! لكنها زلة من عالم، مغفور له، إن شاء الله.\n(٥) من (م).\n(٦) من (م)، (ت).\n(٧) كما في رواية ابن عباس.","vol":"11","page":65},{"text":"فلا يؤمنون قليلًا ولا كثيرًا (١).\n\n<span data-type=\"title\" id=toc-1016>١٥٦ </span>- ﴿وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا (١٥٦)﴾\nحين رموها بالزنا (٢).\n\n<span data-type=\"title\" id=toc-1017>١٥٧ </span>- قوله: ﴿وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ﴾\nقال الكلبي (٣) عن أبي صالح (٤)، عن ابن عباس: إن عيسى ابن مريم -﵇- استقبل رهطًا من اليهود، فلما رأوه قالوا: قد جاء الساحر بن الساحرة، والفاعل بن الفاعلة. فقذفوه وأمه، فلما سمع عيسى ذلك دعا عليهم، فقال: اللهم أنت ربي، وأنا من روحك خرجت، وبكلمتك خلقتني، ولم آتهم من تلقاء نفسي، اللهم فالعن من سبني، وسب أمي. فاستجاب الله دعاءه، ومسخ الذين سبوه وسبوا أمه خنازير، فلما رأى ذلك يهوذا -رأس اليهود، وأميرهم (٥) - فزع لذلك وخاف دعوته أيضًا، فاجتمعت كلمة اليهود على قتل عيسى -﵇- واجتمعوا عليه وجعلوا (٦) يسألونه، فقال: يا معشر اليهود، إن الله\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٢/ ٢٤٣.\n(٢) انظر: في \"معالم التنزيل\" للبغوي ٢/ ٣٠٦.\nوهو قول ابن عباس، والسدي، وجويبر.\nانظر: \"جامع البيان\" للطبري ٦/ ١٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ٤/ ١١٠٩.\n(٣) متهم بالكذب، ورمي بالرفض.\n(٤) ضعيف، يرسل.\n(٥) في (م): وكبيرهم.\n(٦) ساقطة من (م).","vol":"11","page":66},{"text":"يبغضكم، فغضبوا من مقالته غضبًا شديدا، وثاروا إليه ليقتلوه، فبعث الله تعالى جبريل -﵇- فأدخله خوخة فيها روزنة (١) في سقفها، ورفعه الله تعالى إلى السماء من تلك الروزنة، فأمر يهوذا -رأس اليهود- رجلًا من أصحابه يقال له: ططيانوس أن يدخل الخوخة، ويقتله، فلما دخل ططيانوس الخوخة لم ير عيسى -﵇-، فأبطأ عليهم، فظنوا أنَّه يقاتله فيها، فألقى الله تعالى عليه شبه عيسى -﵇-، فلما خرج ظنوا أنَّه عيسى، فقتلوه وصلبوه (٢).\nوقال مقاتل: إن اليهود وكلوا بعيسى رجلًا، يكون رقيبًا عليه (٣) يدور معه حيث ما دار، فصعد عيسى -﵇- الجبل، فجاء الملك (٤) فأخذ بضبعيه، ورفعه إلى السماء، وألقى الله على الرقيب شبه عيسى، فلما رأته اليهود ظنوا أنَّه عيسى، فقتلوه وصلبوه، فكان يقول لهم: أنا لست بعيسى، إنما أنا فلان بن فلان. فلم يصدقوه، وقتلوه (٥).\n_________\n(١) الخوخة، بفتح الخاءين، ما كان بين الدارين، وليس له باب، والروزنة: فتحة في سقف البيت يدخل منها الضوء.\nانظر: \"القاموس المحيط\" للفيروزآبادي (خوخ)، (رزن).\n(٢) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nانظر: \"بحر العلوم\" للسمرقندي ١/ ٤٥٢، والكلبي لا يحتج به، وقد ذكر القصة: البغوي في \"معالم التنزيل\" ٢/ ٤٤.\n(٣) ساقطة من (م).\n(٤) في (م): جبريل.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٢/ ٣٠٧.","vol":"11","page":67},{"text":"وقال السدي: إنهم حبسوه، وعشرة من الحواريين في بيت، فدخل عليهم رجل منهم، فألقى الله تعالى شبه عيسى عليه، ورفع عيسى إلى السماء من كوة في البيت، فدخلوا عليه وقتلوه على أنَّه عيسى (١).\nوقال قتادة: ذكر لنا أن نبي الله عيسى ابن مريم قال لأصحابه: أيكم يقذف عليه شبهي فإنه مقتول؟ فقال رجل من القوم: أنا يا نبي الله، فقتل ذلك الرجل، ومنع الله تعالى عيسى، ورفعه إليه (٢).\nفلما رفعه إليه كساه الريش، وألبسه النور، وقطع عنه لذة المطعم والمشرب، وطار مع الملائكة، فهو معهم حول العرش، فكان إنسيًا ملكيًا، سمائيًا، أرضيًا.\nوقال وهب بن منبه: أوحى الله تعالى إلى عيسى ابن مريم -﵇- على رأس ثلاثين سنة، ثم رفعه الله إليه وهو ابن ثلاث وثلاثين سنة، فكانت نبوته ثلاث سنين (٣).\nقوله - ﷿ -: ﴿وَقَوْلِهِمْ﴾ يعني: اليهود، ﴿إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ﴾ فكذبهم الله تعالى، فقال: ﴿وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِنْ شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ﴾ (أي: في قتله) (٤) ﴿لَفِي شَكٍّ مِنْهُ﴾.\nقال الكلبي: اختلافهم فيه هو أن اليهود قالت: نحن قتلناه\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ١٤ بسياق أطول.\n(٢) إلى هنا أخرجها الطبري في \"جامع البيان\" ٦/ ١٤، وأما بقية القصة فلم أجد من أخرجها.\n(٣) لم أجده عن وهب، ووجدت في \"تفسير القرآن العظيم\" لابن أبي حاتم ٤/ ١١١١ (٦٢٤١) عن ابن عباس أن عيسى رفع وعمره ثلاث وثلاثون سنة.\n(٤) من (ت).","vol":"11","page":68},{"text":"وصلبناه. وقالت طائفة من النصارى: بل نحن قتلناه. وقالت طائفة منهم: ما قتله هؤلاء ولا هؤلاء، بل رفعه الله إلى السماء، ونحن ننظر إليه. وقال الذين رأوا قتل ططيانوس: ألم تروا أنَّه قد قتل وصلب. فهذا اختلافهم وشكهم فيه (١).\nوقال محمد بن مروان: ويقال أيضًا (٢): إن الله تعالى ألقى شبه وجه عيسى -﵇- على وجه ططيانوس، ولم يلق (عليه شبه) (٣) جسده وخلقته، فلما قتلوه نظروا إليه، فقالوا: إن الوجه وجه عيسى، والجسد جسد ططيانوس (٤).\nوقد قيل: إن الَّذي شبه بعيسى وصلب مكانه رجل (٥) إسرائيلي، كان يقال له: أيشوع بن قنديرا (٦).\nوقال السدي: اختلافهم فيه أنهم قالوا: لو كان هذا عيسى فأين صاحبنا؟ وإن كان هذا صاحبنا فأين عيسى؟ (٧). فقال الله تعالى: ﴿مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا﴾ أي: وما قتلوا عيسى يقينًا.\n\n<span data-type=\"title\" id=toc-1018>١٥٨ </span>- ﴿بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ﴾\nوقال الفراء، والقتيبي: الهاء في قوله: ﴿وَمَا قَتَلُوهُ﴾ راجع إلى\n_________\n(١) أثر الكلبي لم أجده.\n(٢) ساقطة من (ت).\n(٣) ما بين القوسين ساقط من (ت).\n(٤) ذكر القصة بدون ذكر القائل البغوي في \"معالم التنزيل\" ٢/ ٣٠٧.\n(٥) ساقطة من (ت).\n(٦) لم أجده.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٢/ ٣٠٧.","vol":"11","page":69},{"text":"العلم، يعني وما قتلوا العلم يقينًا، كما يقال: قتلته علمًا، وقتلته يقينًا، للرأي، والحديث (١).\nوقال المقنع الكندي (٢):\nكذاك تخبر عنها العالمات بها ... وقد قتلت بعلمي ذاكم يقنا\nويؤيد هذا التأويل ما روى معاوية بن أبي صالح (٣)، عن علي بن أبي طلحة (٤)، عن ابن عباس: قوله: ﴿وَمَا قَتَلُوُه يَقِيْنًا﴾ يعني: ما قتلوا ظنهم يقينًا (٥).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ١/ ٢٩٤، \"تفسير غريب القرآن\" لابن قتيبة (ص ١٣٣)، والمصنف خلط بين قوليهما، وقيل: إن الهاء راجعة إلى عيسى -﵇-.\nقال الزجاج في \"معاني القرآن\" ٢/ ١٢٩: وكلا القولين جائز.\nوانظر: \"زاد المسير\" لابن الجوزي ٢/ ٢٤٦.\n(٢) محمد بن عميرة بن أبي شمر الكندي، شاعر من أهل حضرموت، كان مقنعًا طول حياته، فلقب بذلك، له قصائدة سائرة، يقول في أحدها:\nوإن الَّذي بيني وبين بني أبي ... وبين بني عمي لمختلف جدًا\nفإن أكلوا لحمي وفرت لحومهم ... وإن هدموا مجدي بنيت لهم مجدا\nمات سنة (٧٠ هـ) تقريبًا.\nانظر: \"الشعر والشعراء\" لابن قتيبة (ص ٤٩٦)، \"الوافي بالوفيات\" للصفدي ٣/ ١٧٩، \"الأعلام\" للزركلي ٦/ ٣٢٠.\nوالبيت لم أعثر عليه.\n(٣) صدوق، له أوهام.\n(٤) صدوق، قد يخطئ، أرسل عن ابن عباس ولم يره.\n(٥) الحكم على الإسناد:\nعلي بن أبي طلحة يرسل عن ابن عباس. =","vol":"11","page":70},{"text":"﴿وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا﴾ أي: منيعًا بالنقمة من اليهود، فسلط عليهم ططيوس بن أسفيانوس الرومي فقتل منهم مقتلة عظيمة، ﴿حَكيْمًا﴾ بما حكم عليهم باللعنة والغضب.\n\n<span data-type=\"title\" id=toc-1019>١٥٩ </span>- ﴿وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ﴾\nيعني: وما من أهل الكتاب أحد إلَّا ليؤمنن به، أو ما من أهل الكتاب إلَّا من ليؤمنن به.\nواختلفوا في هاتين الكنايتين.\nفقال الحسن، وقتادة، والربيع بن أنس، وأبو مالك، وابن زيد (١): هما راجعتان إلى عيسى -﵇-، المعنى: وإن من أهل الكتاب إلَّا ليؤمنن بعيسى؛ قبل موت عيسى، وذلك عند (٢) نزوله من السماء في آخر الزمان، فلا يبقى أحد من أهل الكتاب إلَّا آمن به، حتَّى تكون الملة واحدة، ملة الإسلام، وهو رواية سعيد بن جبير، وعطية عن ابن عباس (٣)، يدل عليه:\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ٦/ ١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١١١.\n(١) انظر: الأقوال في: \"جامع البيان\"، للطبري ٦/ ١٨ - ١٩، وهو الَّذي اختاره ورجحه، كما في ٦/ ٢١، والمراد بالكنايتين هاء الضمير في قوله: به، وقوله: موته.\n(٢) في (ت): حين.\n(٣) رواية سعيد بن جبير، عن ابن عباس أخرجها الطبري في \"تفسيره\" ٦/ ١٨ وكذلك رواية عطية العوفي عنه أخرجها الطبري في \"جامع البيان\" ٦/ ١٩.","vol":"11","page":71},{"text":"[١٢٠٤] إسناد روح (١) عند الأصبهاني (٢)، والبيهقي (٣).\nقال: ثنا محمد بن أبي حفصة (٤)، ثنا ابن شهاب (٥)، عن سعيد بن المسيب (٦)، عن أبي هريرة (ح) (٧) وروى قتادة (٨)، عن عبد الرحمن بن آدم (٩)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"الأنبياء إخوة لعلات، أمهاتهم شتى، ودينهم واحد، وإني أولى الناس بعيسى ابن مريم، لأنه لم يكن بيني وبينه نبي، ويوشك أن ينزل فيكم ابن مريم حكمًا، عدلًا، فإذا رأيتموه فاعرفوه، فإنه رجل مربوع الخلق، إلى الحمرة والبياض، سبط الشعر، كأن رأسه يقطر، وإن لم يصبه بلل، بين\n_________\n(١) ابن عبادة، ثقة، فاضل له تصانيف.\n(٢) عبد الله بن حامد بن ماهان، لم يذكر بجرح أو تعديل.\n(٣) شعيب بن محمد، أبو صالح العجلي، مستور من أهل النواحي.\nوإسناد الأصبهاني والبيهقي على روح هو: عن مكي بن عبدان، عن أبي الأزهر، عنه. ومكي ثقة متقن، وأبو الأزهر صدوق.\n(٤) محمد بن أبي حفصة ميسرة، أبو سلمة البصري، روى عن الزهري وقتادة، وعنه الثوري، وكذا قال الدارقطني، وقال ابن المديني: صويلح ليس بالقوي، وضعفه النسائي، وابن عدي، وقال ابن حجر: صدوق، يخطئ.\nانظر: \"تهذيب الكمال\" للمزي ٢٥/ ٨٥، \"سير أعلام النبلاء\" للذهبي ٧/ ٥٨، \"تقريب التهذيب\" لابن حجر (٥٨٢٦).\n(٥) الزهري، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٦) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٧) ساقطة من (م)، (ت).\n(٨) ابن دعامة، ثقة، ثبت.\n(٩) عبد الرحمن بن آدم البصري، روى عن جابر، وأبي هريرة، وعنه قتادة وعوف، قال ابن حجر: صدوق.\nانظر: \"تهذيب الكمال\" للمزي ١٦/ ٥٠٥، \"تقريب التهذيب\" لابن حجر (٣٧٩٦).","vol":"11","page":72},{"text":"مُمصَّرتين، فيكسر الصليب، ويقتل الخنزير، ويضع الجزية، ويفيض المال، ويقاتل الناس على الإسلام، حتَّى يُهلك الله في زمانه الملل كلها، غير الإسلام، وتكون السجدة واحدة لله رب العالمين، ويهلك الله في زمانه مسيح الضلالة الكذاب الدجال، وتقع الأمنة في الأرض في زمانه، حتَّى ترتع الأسود مع الإبل، والنمور مع البقر، والذئاب مع الغنم، ويلعب الصبيان بالحيات، لا يضر بعضهم بعضًا، ثم يلبث في الأرض أربعين سنة، ثم يتوفى، ويصلي عليه المسلمون، ويدفنونه، اقرؤوا إن شئتم: ﴿وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ﴾ \" قبل موت عيسى ابن مريم -﵇- يعيدها أبو هريرة ثلاث مرات (١).\n_________\n(١) [١٢٠٤] الحكم على الإسناد:\nفيه البيهقي مستور، والأصبهاني مجهول الحال، ومحمد بن أبي حفصة صدوق يخطئ، والحديث ثابت من وجه آخر، كما سيأتي في التخريج.\nالتخريج:\nأخرجه البخاري في كتاب أحاديث الأنبياء، باب نزول عيسى ﵇ (٣٤٤٨)، ومسلم كتاب الإيمان، باب نزول عيسى ابن مريم حاكمًا بشريعة نبينا محمد (١٥٥) من طريق ابن شهاب عن سعيد عن أبي هريرة.\nوأخرجه أبو داود كتاب الملاحم، باب في خبر الجساسة (٤٣٢٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ٢٢٥ (٦٨١٤)، وأحمد في \"المسند\" ٢/ ٤٠٦ (٩٢٧٠) من طريق قتادة، عن عبد الرحمن بن آدم عن أبي هريرة، ولفظه هو الَّذي ساقه المصنف.\nوأخرج البخاري في كتاب أحاديث الأنبياء، باب نزول عيسى ﵇ (٣٤٤٢) من طريق ابن شهاب عن أبي سلمة، عن أبي هريرة بلفظ: \"أنا أولى الناس بابن مريم، والأنبياء أولاد علات، ليس بيني وبينه نبي\".","vol":"11","page":73},{"text":"وقال عكرمة، ومجاهد، والضحاك، والسدي (١): الهاء في قوله: به، راجعة إلى عيسى، وفي موته راجعة إلى الكتابي الَّذي يؤمن، والمعنى: وإن من أهل الكتاب أحد (٢) إلَّا ليؤمنن بعيسى قبل موته إذا عاين الملك، فلا ينفعه حينئذ إيمانه، لأن كل من نزل به الموت لم تخرج نفسه (٣) حتَّى يتبين له الحق من الباطل في دينه، وهذه رواية علي بن أبي طلحة عن ابن عباس (٤)، قالوا: لا يموت يهودي، ولا صاحب كتاب حتَّى يؤمن بعيسى، وإن احترق، أو غرق أو تردى، أو سقط عليه جدار، أو أكله السبع، أو أي ميتة كانت، قال: فقيل لابن عباس: أرأيت إن خر من فوق بيت؟ قال: يتكلم به في الهواء، فقيل أرأيت إن ضرب عنق أحدهم؟ قال: يتلجلج بها لسانه (٥).\nيدل على صحة هذا التأويل قراءة أبي: (قبل موتهم) (٦).\n_________\n(١) وهو أيضًا قول الحسن، وابن سيرين، وجويبر، أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ٢٠ - ٢١.\n(٢) من (م)، (ت).\n(٣) بعدها في (م): ولم يمت.\n(٤) ورواية سعيد أيضًا عنه.\nانظر: \"جامع البيان\" للطبري ٦/ ١٩ - ٢٠، وقد أخرج رواية سعيد بن جبير عن ابن عباس: سعيد بن منصور في \"سننه\" ٤/ ١٤٢٧ (٧٠٩).\n(٥) هي رواية سعيد عنه، وقد سبق الحكم على الإسناد، ووقع عند الطبري بدل قوله:\nفي الهواء، في الهوى، أي: في السقوط، وبدل: يتلجلج، يلجلج، أي: يتردد بها لسانه.\n(٦) أخرجها الطبري في \"جامع البيان\" ٦/ ٢١، وهي قراءة شاذة.","vol":"11","page":74},{"text":"وقال الكلبي: خرجت من الكوفة حتَّى أتيت طابث (١)، وهي قرية دون واسط، فنزلتها، فإذا أنا بشهر بن حوشب، فتذاكرنا هذه الآية: ﴿وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ﴾ فقال شهر: خرج العطاء، والحجاج يومئذ بواسط، فأمر بالعطاء، فوضع بين يديه، فجعل يدعو الرجل، فيدفع إليه عطاءه، قال: فدعا باسمي، فجئت على فرس لي عجفاء (٢)، رث الهيئة، وعليَّ ثياب رثة، فلما رآني الحجاج قال لي: يا شهر، مالي أرى ثيابك رثة، وفرسك رثة. قال: فقلت: أصلح الله الأمير، أما ما ذكرت من فرسي فإني قد اشتريتها، ولم آل نفسي خيرًا، وأما ما تذكر من الثياب فحسب المرء من الثياب ما وارى عورته. فقال: لا، ولكنك رجل تكره الخزوز (٣)، وتعيب على من يلبسها. فقلت: إني لا أكره ذلك، ولا أعيب على من يلبسه. قال: فدعا بمقطعة خز، فأعطانيها، فصببتها علي، فلما أردت أن أخرج، قال لي: هلم. فرجعت إليه، فقال: آية في كتاب الله، ما قرأتها قط إلَّا تخالج (٤) في نفسي منها. فقلت: أصلح الله الأمير، ما هي؟ فقرأ هذه الآية: ﴿وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ﴾ وإني لأوتي بالأسير من اليهود،\n_________\n(١) في (م): قرية، وطابث بفتح الطاء وكسر الباء وثاء، قرية في العراق، من نواحي بغداد.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٣.\n(٢) أي: ضعيفة هزيلة، \"القاموس المحيط\" للفيروزآبادي (عجف).\n(٣) في (ت): الخز، وهو نوع من الأقمشة.\n(٤) أي: شككت، \"القاموس المحيط\" للفيروزآبادي (خلج).","vol":"11","page":75},{"text":"والنصارى، فآمر بضرب عنقه، فما أسمعه يتكلم شيئًا. فقلت: إن اليهودي إذا حضره الموت ضربت الملائكة وجهه ودبره، وقالوا له: يا عدو الله، أتاك عيسى بن مريم عبدًا، نبيًّا، فكذبت به. فيقول: إني آمنت به، إنه نبي عبد. فيؤمن به حين لا ينفعه إيمانه، ويؤتى بالنصراني فيقولون له: يا عدو الله، أتاك عيسى بن مريم نبيًّا، عبدًا، فقلت: إنه الله، ابن الله، فيؤمن به أنَّه عبد الله ورسوله، حين لا ينفعه إيمانه، قال شهر: فنظر إليَّ الحجاج، وقال: من حدثك بهذا الحديث؟ فقلت: محمد بن علي (١) ابن الحنفية. قال: وكان متكئًا فجلس، ثم نكت بقضيبه في الأرض ساعة، ثم رفع رأسه إليَّ وقال: أخذْتَها من عين صافية، أخذتها من معدنها.\nقال الكلبي: فقلت لشهر: ما الَّذي أردت (٢) أن تقول: حدثني محمد بن الحنفية، وهو يكرهه، ويكره ما جاء من قبلهم؟ قال: أردت أن أغيظه (٣).\nوقال بعضهم: الهاء في به راجعة إلى محمد - ﷺ -، وفي موته راجعة إلى الكتابي، وهي رواية حماد (٤) عن حميد (٥)، عن عكرمة (٦) قال: لا\n_________\n(١) ساقطة من (م).\n(٢) في (م): حملك.\n(٣) أخرجه عبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٤٢٧، وذكر القصة: القرطبي في \"الجامع لأحكام القرآن\" ٦/ ١١.\n(٤) ابن زيد، ثقة، ثبت.\n(٥) حميد هو الطويل. والأثر أخرجه الطبري في \"جامع البيان\" ٦/ ٢١.\n(٦) ثقة، ثبت، عالم بالتفسير.","vol":"11","page":76},{"text":"يموت اليهودي والنصراني حتَّى يؤمن بمحمد - ﷺ - (١).\nوقيل: الهاء في: به، راجعة إلى الله سبحانه (٢)، يعني: وإن من أهل الكتاب إلَّا ليؤمنن بالله قبل أن يموت عند المعاينة، ولا ينفعه إيمانه في وقت اليأس.\n﴿وَيَوْمَ الْقِيَامَةِ يَكُونُ﴾ عيسى -﵇-، ﴿عَلَيْهِمْ شَهِيدًا﴾ بأنه قد بلغهم رسالة ربه، وأقر بالعبودية على نفسه، نظيره قوله تعالى: ﴿كُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيِهُمْ﴾ الآية (٣)، وكل نبي شاهد على أمته، قال الله تعالى: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا (٤١)﴾ (٤)، وقال سبحانه: ﴿وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا﴾ (٥).\n\n<span data-type=\"title\" id=toc-1020>١٦٠ </span>- ﴿فَبِظُلْمٍ مِنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ﴾\nوهو ما تقدم ذكره من نقضهم الميثاق، وكفرهم بالآيات، وبهتانهم على مريم، وقولهم إنا قتلنا المسيح، ونظم الآية: فبظلم من الذين هادوا ﴿وَبِصَدِهِمْ﴾ وبصدهم، أي: صرفهم أنفسهم، وغيرهم ﴿عَنْ سَبِيلِ اللَّهِ﴾ عن دين الله ﴿كَثِيَرًا﴾.\n_________\n(١) الحكم على الإسناد:\nرجاله ثقات.\n(٢) لم أهتد لقائله، وقد ذكره أبو حيان في \"البحر المحيط\" ٣/ ٤٠٩ بدون ذكر قائله.\nوالصواب من هذه الأقوال هو أن الهاءين راجعتان إلى عيسى ﵇، كما هو اختيار الطبري ﵀ في \"جامع البيان\" ٦/ ٢١.\n(٣) المائدة: ١١٧.\n(٤) النساء: ٤١.\n(٥) النحل: ٨٩.","vol":"11","page":77},{"text":"<span data-type=\"title\" id=toc-1021>١٦١ </span>- ﴿وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ﴾\nفي التوراة، ﴿وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ﴾ مثل المآكل التي كانوا يصيبونها من عوامهم، وما كانوا يأخذونها في أثمان كتبهم التي كتبوها، وقالوا: هذه من عند الله، وما كانوا يأخذون من الرشا في الحكم، كقوله تعالى: ﴿وَأَكْلِهِمُ السُّحْتَ﴾ (١) عاقبناهم بأن حرمنا عليهم طيبات (أُحلت لهم) (٢)، فكانوا كلما ارتكبوا كبيرة حرم الله عليهم شيئًا من الطيبات، التي كانت لهم حلالًا (٣)، يدل عليه قوله تعالى: ﴿وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ﴾ إلى قوله: ﴿ذَلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ﴾ (٤)، وقوله: ﴿وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ﴾ الآية (٥).\nنكتة: قال لهم ﴿حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ﴾، وقال لنا: ﴿وَيُحِلُ لَهُمُ الطَّيِّبَاتِ﴾ (٦)، وقال سبحانه: ﴿فَكُلُواْ مِمَّا رَزَقَكَمُ اللهُ حَلَلًا طَيِّبًا﴾ (٧) فلم يحرم علينا شيئًا بذنوبنا، فكما أمننا من تحريم الطيبات التي ذكر في هذه الآية نرجو أن يؤمننا في الآخرة من العذاب الأليم، الَّذي قال: ﴿وَأَعْتَذنَا لِلْكَافِرينَ مِنْهُمْ عَذَابًا أَلِيْمًا﴾ لأنه\n_________\n(١) المائدة: ٦٢.\n(٢) من (م).\n(٣) في (م): شيئًا طيبًا مما كان.\n(٤) الأنعام: ١٤٦.\n(٥) النحل: ١١٨.\n(٦) الأعراف: ١٥٧.\n(٧) النحل: ١١٤.","vol":"11","page":78},{"text":"جمع بينهما في الذكر.\nنكتة: أطلق في تحريم الطيبات، وقيد في العذاب، لأن التحريم شيء قد مضى، والعذاب مستقبل، وقد علم أن منهم من يؤمن، فيأمن من العذاب، فقال: ﴿وَأَعْتَدْنَا لِلْكَافِرينَ مِنْهُمْ﴾.\nثم استثنى مؤمني أهل الكتاب فقال:\n\n<span data-type=\"title\" id=toc-1022>١٦٢ </span>- ﴿لَكِنِ الرَّاسِخُونَ فِي الْعِلْمِ﴾\nيعني ليس أهل الكتاب كلهم كما ذكرنا، لكن الراسخون، الثابتون، المبالغون ﴿فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَالْمُقِيمِينَ الصَّلَاةَ﴾ اختلفوا في وجه انتصابه: فقالت عائشة، وأبان بن عثمان: هو غلط من الكاتب (١)، ونظيره قوله: ﴿إِنَّ الَّذِينَ\n_________\n(١) أخرج قول عائشة: أبو عبيدة في \"فضائل القرآن\" (ص ٢٢٩) (٥٥٦)، وسعيد بن منصور في \"سننه\" ٤/ ١٥٠٧ (٧٦٩)، والداني في \"المقنع\" (ص ١١٩)، وابن أبي داود في \"المصاحف\" (ص ٤٣)، والطبري في \"جامع البيان\" ٦/ ٢٥، وابن شبَّة في \"تاريخ المدينة\" ٣/ ١٠١٣، كلهم من طريق هشام بن عروة عن أبيه، عن عائشة به، مع ذكر الآيتين التي قال المصنف فيهما: ونظيره: وقوله ..، وهذا سند صحيح إليها، ﵂.\nوأخرج قول أبان: الطبري في \"جامع البيان\" ٦/ ٢٥، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" ٢/ ٤٣٥ من طريق الحجاج بن المنهال عن حماد بن سلمة، عن الزبير قال: قلت لأبان بن عثمان بن عفان: ما شأنها كتبت: ﴿لَكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَالْمُقِيمِينَ الصَّلَاةَ﴾ قال: إن الكاتب لما كتب: ﴿لَكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ﴾ حتَّى إذا بلغ قال: ما أكتب؟ قيل له: اكتب ﴿وَالْمُقِيمِينَ الصَّلَاةَ﴾ فكتب ما قيل له.\nوتبين من سياق رواية أبان أنَّه لم يخطئ الكاتب، بل بين أنَّه كتب كما قيل له، =","vol":"11","page":79},{"text":"آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ وَالنَّصَارَى﴾ (١)، وقوله: ﴿إِنْ هَاذَنِ لَسَاحِرَانِ﴾ (٢)\n_________\n= وهذا دليل على أن العمدة عندهم هو التلقي، والرواية.\nوأما رواية عائشة فالجواب عنها أن يقال:\nإما أن يكون الخطأ من بعض رواة الأثر، أو يكون اجتهادًا من عائشة ﵂، حيث خطأت الكاتب، وعدت كتابته للآية خطأ، وهو اجتهاد بشري، يعتريه ما يعتري البشر، وليس الأمر كما ذهبت إليه أم المؤمنين ﵂، لأن هذه الحروف، التي ذكرت أن الكاتب أخطأ فيها، صحيحة اللغة، متواترة بسند إلى النبي - ﷺ -، وليس هناك ما يدعو إلى الحكم على الكتاب بأنهم أخطأوا، خاصة إذا علمنا أن الكتاب هم من خيرة الصحابة وفضلائهم، وقد كتبوا المصحف بمحضر وإجماع من الصحابة الكرام، فلا مجال أبدًا للخطأ أن يتسرب إليهم في كتابتهم للقرآن، ثم لو قبلنا هذا الأمر، وقلنا أنَّه خطأ من الكاتب لفتح الباب على مصراعيه للطاعنين في كتاب الله، وما أكثرهم على مر العصور الذين ما فتئوا يحرصون على كل ما من شأنه الطعن في دين الله وكتابه، صغر أم كبر، مما يسهل على الحاقدين أن يطعنوا في سلف الأمة، وأئمتها، من الصحابة الكرام ومن بعدهم، ويتهموهم بالإهمال، والخيانة، والتفريط في أعظم كتاب، أنزل على أعظم نبي - ﷺ -.\nفالواجب أن تطوى هذه الآثار، ولا تروى، وإن ثبت إسنادها، لأن فيها مداخل شر كبرى على المسلمين، ولو تناقلها الناس فسيفرح بها الأعداء، وقد تثير الشكوك عند كثير من ضعفاء العقول، والإيمان، والحكمة أن يحدث الناس بما يعرفون، حتَّى لا يكذب الله ورسوله.\nوانظر ما كتبه الطبري ٦/ ٢٦ - ٢٧ ردًّا على هذه الرواية، والداني في \"المقنع\" (ص ١١٨ - ١١٩)، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ٥٠، ٥٣)، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ١٥، وابن تيمية في \"مجموع الفتاوى\" ١٥/ ١٥٣، والسيوطي في \"الإتقان\" ٤/ ١٢٣٥ وما بعدها، وانظر: تعليق محقق \"سنن سعيد ابن منصور\" ٤/ ١٥١٠ - ١٥١٤، فقد أجاد وأفاد.\n(١) المائدة: ٦٩.\n(٢) طه: ٦٣.","vol":"11","page":80},{"text":"وقال بعض النحويين: هو نصب على المدح، والعرب تفعل ذلك في صفة الشيء الواحد، إذا تطاولت بمدح أو ذم خالفوا بين إعراب أوله وأوسطه، نظيره قوله: ﴿الْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ﴾ (١) (٢).\nوقيل: نصب بإضمار فعل، تقديره: أعني المقيمين.\nوقال قوم: موضعه الخفض، واختلفوا في وجهه:\nفقال بعضهم: لكن الراسخون في العلم منهم، ومن المقيمين الصلاة.\nوقيل: معناه يؤمنون بما أنزل إليك، وإلى المقيمين الصلاة.\nوقال بعضهم: معناه يؤمنون بما أنزل إليك، ويؤمنون بالمقيمين الصلاة (٣).\nثم اختلفوا فيهم من هم؟ فقيل: هم الملائكة، وقيل: هم الأنبياء، وقيل: هم المؤمنون، وقيل: مؤمنو أهل الكتاب، وهم الراسخون (٤) ﴿وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا﴾.\n_________\n(١) البقرة: ١٧٧.\n(٢) انظر: \"معاني القرآن\" للفراء ١/ ١٠٥ - ١٠٨، ونصب الكلمة على تقدير فعل على وجه المدح، هو اختيار سيبويه، وصححه النحاس في \"معاني القرآن\" ٢/ ٢٣٨، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ١٣، ١٥، وهو قول الخليل، والكسائي.\n(٣) انظر: هذه الأوجه في \"جامع البيان\" للطبري ٦/ ٢٥ - ٢٦، واختار أن تكون: ﴿وَالْمُقِيمِينَ﴾ معطوفة على ما في قوله: ﴿يُؤْمِنُونَ بِمَا﴾.\nانظر: \"جامع البيان\" للطبري ٦/ ٢٦، واختار ﵀ أن المراد هم الملائكة، قال ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣٦٩: وفي هذ انظر، والله أعلم.\n(٤) من (م).","vol":"11","page":81},{"text":"<span data-type=\"title\" id=toc-1023>١٦٣ </span>- ﴿إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ﴾ الآية،\nنزلت في اليهود وذلك لما أنزل الله تعالى قوله: ﴿يَسْئَلُكَ أَهْلُ الْكِتَابِ﴾ إلى قوله: ﴿وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا﴾ ففضحهم الله (١)، وذكر عيوبهم وذنوبهم، غضبوا وقالوا: ﴿مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ﴾، وجحدوا كل ما أنزل الله تعالى، فأنزل الله -﷿-: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ﴾ (٢)، وأنزل ﴿إِنَّا أَوْحَيْنَا إِلَيْكَ﴾.\n﴿كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ﴾ جعله الله سبحانه ثاني المصطفى - ﷺ - في موضعين من كتابه، في أخذ الميثاق، قوله تعالى: ﴿وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ﴾ (٣)، وفي الوحي فقال: ﴿إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ﴾.\nفإن قيل: ما الحكمة في تقديم نوح على سائر الأنبياء، وفيهم من هو أفضل منه؟ يقال: لأنه كان أبا البشر، قال الله تعالى: ﴿وَجَعَلْنَا ذُرِّيَتِهُ هُوُ الْبَاقِينَ (٧٧)﴾ (٤)، وقيل: لأنه أول نبي من أنبياء الشريعة، وأول داع ونذير على الشرك.\n_________\n(١) أخرج ذلك الطبري في \"جامع البيان\" ٦/ ٢٧ عن الربيع بن خثيم، وعن محمد بن كعب القرظي ٦/ ٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١١٨، عن ابن عباس، وابن المنذر، كما في \"الدر المنثور\" ٢/ ٤٣٥.\nوالمصنف ﵀ روى القصة بالمعنى.\n(٢) الأنعام: ٩١.\n(٣) الأحزاب: ٧.\n(٤) الصافات: ٧٧.","vol":"11","page":82},{"text":"وقيل: لأنه أول من عذبت أمته، لردهم دعوته على الشرك، وأهلك أهل الأرض كلهم بدعائه.\nوقيل: لأنه كان أطول الأنبياء عمرًا، وقيل له: كبير الأنبياء، وجعل معجزته في نفسه، لأنه عُمِّر ألف سنة، فلم يُنْغَضْ (١) له سن، ولم تُنقص له قوة، ولم تشب له شعرة.\nوقيل: لأنه لم يبالغ أحد من الأنبياء في الدعوة ما بالغ نوح، ولم يصبر على أذى قومه ما صبر هو، وكان يدعو قومه ليلًا ونهارًا، إعلانًا وإسرارًا، وكان يشتم ويضرب، حتَّى يغمى عليه، فإذا أفاق دعا وبلغ، وكان الرجل منهم يأخذ بيد ابنه، فيأتي به نوحًا، فيقول له: يا بني، أحذر هذا، فإنه كذاب ساحر، قال الله تعالى: ﴿وَقَوْمَ نُوحٍ مِنْ قَبْلُ إِنَّهُمْ كَانُوْا هُمْ أَظْلَمَ وَأَطغَى (٥٢)﴾ (٢).\nوقيل: لأنه أول (٣) من تنشق الأرض عنه يوم القيامة، بعد محمد - ﷺ -.\nوقيل: لأن مقامه (٤) الشكر، قال الله تعالى: ﴿إِنَّهُ كَانَ عَبْدًا شَكُورًا﴾ (٥)، فكما أن سورة الحمد صدر القرآن فكذلك نوح صدر الأنبياء.\n_________\n(١) أي: تسقط، \"القاموس المحيط\" للفيروزآبادي (نغض).\n(٢) النجم: ٥٢.\n(٣) من (م).\n(٤) في (م): مقام.\n(٥) الإسراء: ٣.","vol":"11","page":83},{"text":"وقال: أول من يدعى إلى الجنّة الحمادون الله على كل حال (١).\n﴿وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ﴾ وهم أولاد يعقوب، ﴿وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُورًا﴾.\nقرأ يحيى بن وثاب، والأعمش، وحمزة: (زُبُورا) بضم الزاي بمعنى جمع زبر، كأنه قال: وآتينا داود كتبًا، وصحفًا مزبورة، أي: مكتوبة.\nوالباقون بفتح الزاي، على أنَّه كتاب داود -﵇-، المسمى: زبورًا (٢)، وكان داود -﵇- يبرز إلى البرية فيدعو بالزبور، فيقوم ويقرأ ويقوم معه علماء بني إسرائيل، فيقومون خلفه، ويقوم الناس خلف العلماء، ويقوم الجن خلف الناس، الأعظم فالأعظم، في فلاة\n_________\n(١) الحديث أخرجه عبد بن حميد في \"المنتخب\" (ص ٤٥٧) (١٥٨١) من طريق شهر ابن حوشب عن أسماء بنت يزيد قالت قال رسول الله - ﷺ - ... فذكره، وشهر ضعيف.\nوأخرجه الحاكم في \"المستدرك\" ١/ ٦٨١، والطبراني في \"الدعاء\" (ص ٥٠١) (١٧٦٨)، وفي \"المعجم الأوسط\" ٣/ ٢٤٠ (٣٠٣٣)، وفي \"المعجم الكبير\" (١٢٣٤٥) من طريق عبد الرحمن بن عبد الله المسعودي عن حبيب بن أبي ثابت، عن سعيد بن جبير، عن ابن عباس ... به.\nوقال الحاكم: صحيح على شرط مسلم، ولم يخرجاه، ووافقه الذهبي، وهذا ليس بجيد، لأن المسعودي ضعيف مختلط، ولم يخرج له مسلم، وحبيب مدلس، وقد عنعنه.\nوأخرجه ابن المبارك في \"الزهد\" (ص ٦٨) (٢٠٦) من طريق حبيب عن سعيد موقوفًا عليه، وهذا أصح.\nوانظر: \"سلسلة الأحاديث الضعيفة\" ٢/ ٩٣ - ٩٤.\n(٢) انظر: \"الكشف عن وجوه القراءات\" لابن الجزري ١/ ٤٠٢ - ٤٥٣، \"النشر في القراءات العشر\" لمكي ٢/ ٢٥٣.","vol":"11","page":84},{"text":"عظيمة، ويقوم الشياطين خلف الجن، الأعظم فالأعظم، وتجيء الدواب التي في الجبال، إذا سمعوا صوت داود، فيقمن بين يديه، تعجبًا لما يسمعن منه، وتجيء الطير، حتَّى يظللن على داود، وسليمان، والجن، والإنس، في كثرة، لا يحصيهن إلَّا الله تعالى، يرفرفن على رؤوسهم، ثم تجيء السباع، حتَّى تخالط الدواب والوحش لما يسمعن، فلما قارف الذنب (١) لم ير ذلك، فقيل له: ذلك أنس الطاعة، وهذه وحشية المعصية.\n[١٢٠٥] وأخبرنا أبو بكر الجوزقي (٢)، أنا أبو العباس الدغولي (٣)، ثنا يحيى بن زكريا المروزي (٤)، ثنا الحسن بن\n_________\n(١) لعله زواجه بامرأة أحد جنوده، وهي أوريا، كما تحكي الروايات الإسرائيلية، وكتب الأساطير، مما ينزه عنه العقلاء، والصالحون، فضلًا عن أنبياء الله تعالى، وكان الأولى بالمصنف ﵀ أن يصون تفسيره عن مثل هذه التهمة.\nقال القاضي عياض ﵀ في كتابه \"الشفا\" ٢/ ١٤٤: وأما قصة داود ﵇، فلا يلتفت إلى ما سطره فيها الإخباريون، عن أهل الكتاب الذين بدلوا، وغيروا، ونقله بعض المفسرين، ولم ينص الله على شيء من ذلك، ولا ورد في حديث صحيح.\nوانظر الدفاع الكبير الَّذي كتبه فضيلة العلامة الدكتور عويد المطرفي في كتابه القيم \"داود وسليمان ﵉ في القرآن الكريم والسنة\"، فقد كفى وشفى.\n(٢) محمد بن عبد الله بن محمد الشيباني، ثقة.\n(٣) محمد بن عبد الرحمن السرخسي، الإمام، الحافظ، المجود.\n(٤) يحيى بن زكريا بن عيسى المروزي، روى عن شيبان بن فروخ وأحمد \"إسحاق والحسن، قال ابن أبي حاتم في \"الجرح والتعديل\" ٩/ ١٤٦: صدوق، ثقة، سئل أبي عنه فقال: صدوق.","vol":"11","page":85},{"text":"حماد (١)، ثنا يحيى بن سعيد الأموي (٢)، عن طلحة بن يحيى (٣)، عن أبي بردة بن أبي موسى (٤)، عن أبيه (٥) قال: قال رسول الله - ﷺ -: \"لو رأيتني البارحة وأنا أسمع لقراءتك، لقد أعطيت مزمارًا من مزامير آل داود\" قال: أما والله يا رسول الله، لو علمت أنك تسمع (٦) لحبرته تحبيرًا (٧).\n_________\n(١) الحسن بن حماد بن كلسيب الحضرمي، لقبه سجادة وثقه أحمد، والخطيب، وابن حبان والذهبي وقال الحافظ: صدوق، توفي سنة (٢٤١ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٧/ ٢٩٥، \"تهذيب الكمال\" للمزي ٦/ ١٢٩، \"تقريب التهذيب\" لابن حجر (١٢٣٠).\n(٢) يحيى بن سعيد بن أبان بن سعيد بن العاص الأموي، صدوق، يغرب.\n(٣) طلحة بن يحيى بن طلحة بن عبيد الله القرشي، قال أحمد: صالح الحديث، وكذا قال النسائي وأبو زرعة، ووثقه ابن معين، ويعقوب والعجلي، وضعفه القطان، وقال البخاري: منكر الحديث، وقال ابن عدي، روى عنه الثقات، وما برواياته عندي بأس، وقال الحافظ: صدوق، يخطئ، توفي سنة (١٤٨ هـ).\nانظر: \"الثقات\" لابن حبان ٦/ ٤٨٧، \"الكامل\" لابن عدي ٤/ ١٤٣١، \"تهذيب الكمال\" للمزي ١٣/ ٤٤١، \"تقريب التهذيب\" لابن حجر (٣٠٣٦).\n(٤) ثقة.\n(٥) أبو موسى الأشعري، الصحابي، المشهور.\n(٦) في (م): تستمع.\n(٧) [١٢٠٥] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب فضائل القرآن، باب حسن الصوت بالقراءة للقرآن (٥٠٤٨)، ومسلم كتاب صلاة المسافرين، باب استحباب تحسين الصوت بالقرآن (٧٩٣)، والترمذي كتاب المناقب، باب في مناقب أبي موسى الأشعري =","vol":"11","page":86},{"text":"وكان عمر إذا رآه قال: ذكرنا يا أبا موسى فيقرأ عنده (١). [١٢٠٦] أخبرنا أبو الحسين الخبازي (٢)، ثنا أبو القاسم عبد الله بن الحسن بن سليمان المقرئ (٣)، ثنا محمد بن حمدان الصيدلاني (٤)، ثنا يعقوب بن إبراهيم الدورقي (٥)، ثنا معتمر بن سليمان (٦)، عن أبيه (٧)، عن أبي عثمان النهدي (٨) -وكان أدرك الجاهلية- قال: ما سمعت قط صَنْجَا، ولا بُرْبَطا (٩)، ولا مزمارًا أحسن من صوت أبي موسى، وإن\n_________\n= (٣٨٥٥)، والبيهقي في \"السنن الكبرى\" ٣/ ١٢ من طريق أبي بردة عن أبيه، به.\nوأخرجه النسائي كتاب الصلاة، باب تزيين القرآن بالصوت ٢/ ١٨٠ (١٠١٩)، والدارمي في \"السنن\" (٣٥٣٩) عن الزهري، عن أبي سلمة، عن أبي هريرة.\n(١) أخرجه ابن سعد في \"الطبقات الكبرى\" ٤/ ١٠٩.\nوانظر: \"سير أعلام النبلاء\" للذهبي ٢/ ٣٩١.\n(٢) علي بن محمد بن الحسن، إمام، ثقة.\n(٣) عبد الله بن الحسن بن سليمان، أبو القاسم النحاس، وثقه الخطيب.\n(٤) محمد بن حمدان بن حماد، أبو بكر الصيدلاني.\nروى عن: يعقوب الدورقي، وعبد الله بن روح، وعنه أبو القاسم المقري، وابن حيويه.\nوثقه الخطيب. انظر: \"تاريخ بغداد\" للخطيب ٢/ ٢٨٧.\n(٥) أبو يوسف الدورقي، ثقة، وكان من الحفاظ.\n(٦) ثقة.\n(٧) سليمان بن طرخان التيمي، ثقة.\n(٨) عبد الرحمن بن مل، ثقة، ثبت، عابد.\n(٩) الصنج -بفتح الصاد- آلة بأوتار يضرب بها، والبربَط -بفتح الباء- هو العود.\nانظر: \"القاموس المحيط\" للفيروزآبادي (صنج)، (بربط)، وهما آلتان من آلات الفساق في غنائهم المحرم.","vol":"11","page":87},{"text":"كان ليؤمنا في صلاة الغداة، فنود أن يقرأ سورة البقرة من حسن صوته (١).\n\n<span data-type=\"title\" id=toc-1024>١٦٤ </span>- ﴿وَرُسُلًا﴾\nيعني: كما أوحينا إلى نوح وإلى الرسل، نصب بنزع حرف الصفة، وقيل: معناه: وقصصنا عليك رسلًا، نصب لعائد الذكر، وفي قراءة أبي: (ورسل).\n﴿قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا﴾.\n\n<span data-type=\"title\" id=toc-1025>١٦٥ </span>- قوله - ﷿- ﴿رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ﴾ الآية\n(سمى الله سبحانه جميع النبيين بهذين الأسمين، فقال: ﴿كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ﴾ (٢)، ثم سمى المرسلين خاصة بهذين الأسمين، فقال: ﴿رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ﴾، ثم سمى نبينا - ﷺ - خاصة بهذين الاسمين فقال: ﴿يَاأَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا (٤٥) وَدَاعِيًا إِلَى اللَّهِ﴾ (٣)، وقال: ﴿إِنَّا\n_________\n(١) [١٢٠٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في \"خلق أفعال العباد\" ١/ ٤٧٣ من طريق مسدد عن معتمر، عن أبيه، عن أبي عثمان به، وذكره الذهبي في \"سير أعلام النبلاء\" ٢/ ٣٩٢.\n(٢) ما بين القوسين ساقط من الأصل، ومثبت من (م)، (ت).\n(٣) الأحزاب: ٤٥ - ٤٦.","vol":"11","page":88},{"text":"﴿إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا (٨) لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ﴾ (١).\n﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا﴾ فيقولوا: ما أرسلت إلينا رسولًا، وما أنزلت علينا كتابًا، وقال في آية أخرى: ﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا﴾ (٢)، وقال: ﴿وَلَوْ أَنَّا أَهْلَكْنَاهُمْ بِعَذَابٍ مِنْ قَبْلِهِ لَقَالُواْ رَبَّنَا لَوْلَا أَرْسَلْتَ إِلِيْنَا رَسُولًا﴾ (٣) قال النبي - ﷺ -: \"ما أحد أغير من الله، لذلك حرم الفواحش ما ظهر منها وما بطن، وما أحد أحب إليه المدح من الله، لذلك مدح نفسه، وما أحد أحب إليه العذر من الله، لذلك أرسل الرسل وأنزل الكتب\" (٤).\n\n<span data-type=\"title\" id=toc-1026>١٦٦ </span>- ﴿لَكِنِ اللَّهُ يَشْهَدُ﴾ الآية.\nاعلم أن الله تعالى شهد على سبعة أشياء:\nعلى التوحيد، فقال: ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ﴾ (٥). والثاني: على نبوة المصطفى - ﷺ - فقال: ﴿وَكَفَى باِللَّهِ شَهِيدًا (٢٨) مُحَمَّدٌ رَسُولُ اللَّهِ﴾ (٦)،\n_________\n(١) الفتح: ٨ - ٩.\n(٢) الإسراء: ١٥.\n(٣) طه: ١٣٤.\n(٤) الحديث أخرجه البخاري كتاب النِّكَاح، باب الغيرة (٥٢٢٠)، ومسلم كتاب التوبة، باب غيرة الله تعالى وتحريم الفواحش (٢٧٦٠)، وأحمد في \"المسند\" ١/ ٤٢٥ (٤٠٤٤) وغيرهم، من طريق الأعمش، عن شقيق، عن ابن مسعود، إلَّا قوله: \"وما أحد أحب إليه العذر من الله .. \"، فإنها من رواية المغيرة بن شعبة، عن سعد بن عبادة أخرجها مسلم كتاب اللعان، (١٤٩٩)، وفي أولها: \"لا شخص أغير من الله\".\n(٥) آل عمران: ١٨.\n(٦) الفتح: ٢٨ - ٢٩.","vol":"11","page":89},{"text":"وقال: ﴿قُل كَفَى بِاللَّهِ شَهِيدًا بَيْنِى وَبَيْنَكُمْ﴾ (١)، وقال: ﴿قُلِ اللهُ شَهِيدٌ بَيْنِى وَبَيْنَكُمْ﴾ (٢)، وقال: ﴿فَاشْهَدُواْ وَأَنَا مَعَكُم مِنَ الشَّاهِدِينَ﴾ (٣).\nوالثالث: على أعمال العباد، فقال: ﴿يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيُنَبِّئُهُمْ بِمَا عَمِلُوا أَحْصَاهُ اللَّهُ وَنَسُوهُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ (٦)﴾ (٤)، وقال: ﴿إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيْهِ﴾ (٥)، وقال: ﴿وَاللَّهُ شَهِيدٌ عَلَى مَا تَعْمَلُونَ﴾ (٦).\nوالرابع: على جميع الأشياء، فقال: ﴿أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ﴾ (٧).\nوالخامس: على كذب المنافقين، فقال تعالى: ﴿وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ﴾ (٨).\nوالسادس: على شريعة المصطفى - ﷺ -، قوله: ﴿قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ﴾ (٩).\nوالسابع: على القرآن، فقال: ﴿لَكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ أَنْزَلَهُ بِعِلْمِهِ﴾ الآية.\n_________\n(١) الإسراء: ٩٦.\n(٢) الأنعام: ١٩.\n(٣) آل عمران: ٨١.\n(٤) المجادلة: ٦.\n(٥) يونس: ٦١.\n(٦) آل عمران: ٩٨.\n(٧) فصلت: ٥٣.\n(٨) المنافقون: ١.\n(٩) الأنعام: ١٩.","vol":"11","page":90},{"text":"وقال ابن عباس: إن رؤساء مكة أتوا رسول - ﷺ - فقالوا: يا محمد، سألنا عنك اليهود وعن صفتك ونعتك في كتابهم، فزعموا أنهم لا يعرفونك (١).\nودخل على رسول الله - ﷺ - جماعة من اليهود، فقال لهم: \"إني\nوالله، أعلم أنكم لتعلمون أني رسول الله\" فقالوا: ما نعلم ذلك، فأنزل الله إن كذبوك، وجحدوك ﴿لَكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ أَنْزَلَهُ بِعِلْمِهِ وَالْمَلَائِكَةُ يَشْهَدُونَ وَكَفَى بِاللَّهِ شَهِيدًا (١٦٦)﴾ (٢).\n\n<span data-type=\"title\" id=toc-1027>١٦٧ </span>- ﴿إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا (١٦٧)﴾\n\n<span data-type=\"title\" id=toc-1028>١٦٨ </span>- ﴿إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا﴾\nيعني: اليهود الذين علم الله سبحانه منهم أنهم لا يؤمنون، ﴿لَمْ يَكُنِ اللَّهُ لِيَغفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيْقًا﴾ يعني: دين الإسلام.\n\n<span data-type=\"title\" id=toc-1029>١٦٩ </span>- ﴿إِلَّا طَرِيقَ جَهَنَّمَ﴾\nيعني: اليهودية، ﴿خَالِدِينَ فِيهَا أَبَدًا وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا﴾\n_________\n(١) لم أجده.\n(٢) أخرجه ابن إسحاق كما في \"السيرة النبوية\" لابن هشام ٢/ ٢١١، والطبري في \"جامع البيان\" ٦/ ٣١، وابن المنذر كما في \"الدر المنثور\" ٢/ ٤٣٩.","vol":"11","page":91},{"text":"<span data-type=\"title\" id=toc-1030>١٧٠ </span>- ﴿يَاأَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِنْ رَبِّكُمْ فَآمِنُوا خَيْرًا لَكُمْ وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا (١٧٠)﴾\n\n<span data-type=\"title\" id=toc-1031>١٧١ </span>- ﴿يَاأَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ﴾ الآية،\nنزلت في النسطورية (١)، والماريعقوبية (٢)، والملكانية (٣)، والمرقوسية (٤)، ومنهم (٥) نصارى أهل نجران، وذلك أن الماريعقوبية\n_________\n(١) دعوة نصرانية ظهرت في القرن الخامس الميلادي، تنسب إلى نسطوريوس بطريرك القسطنطينية، وكانت هذه الدعوة ترفض أن تسمي مريم بوالدة الإله، وترفض أن يقال بامتزاج اللاهوت في الناسوت، ثم تنازلت عن ذلك، وصارت تنادي بما كانت ترفضه، ولها وجود في العراق، والهند، وإيران، وطقوسها سريانية شرقية، وأساقفتها يلتزمون التبتل، والامتناع عن الزواج منذ سنة ١٨٣٠ م.\nانظر: \"الموسوعة الميسرة في الأديان\" ٢/ ١١٧١ - ١١٧٢.\n(٢) نسبة إلى يعقوب البرادعي، أسقف الرها، قالوا بالأقانيم الثلاثة، وأن الإله هو المسيح، ظاهرًا وباطنًا، وأن اللاهوت متحد بالناسوت في طبيعة المسيح، تعالى الله عن كذبهم وباطلهم، ولهم كنيسة تسمى باليعقوبية.\nانظر: \"الملل والنحل\" للشهرستاني ١/ ٢٢٥ - ٢٢٦، \"الموسوعة الميسرة في الأديان\" ٢/ ٥٨١ - ٥٨٢.\n(٣) أصحاب ملكا الَّذي ظهر بأرض الروم، واستولى عليها، قالوا باتحاد اللاهوت في الناسوت، وأن مريم والدة الإله، وأن الجوهر غير الأقانيم، وأقروا بالتثليث دينًا لهم.\nانظر: \"الملل والنحل\" للشهرستاني ١/ ٢٢٢.\n(٤) نسبة إلى مرقيوس، أو مرقيون، دعا إلى الإيمان بثلاثة آلهة: إله صالح، وإله طالح، وإله وسط بينهما.\nانظر: \"الموسوعة الميسرة في الأديان\" ٢/ ٥٧٩.\n(٥) في (م): وهم.","vol":"11","page":92},{"text":"قالوا: عيسى هو الله، وقالت النسطورية: هو ابن الله (١)، وقالت المرقوسية: هو ثالث ثلاثة، فأنزل الله تعالى: ﴿يَا أَهْلَ الْكِتَابِ﴾، يعني: أهل الإنجيل، وهم النصارى، ﴿لَا تَغْلُوأْ﴾ لا تشددوا ﴿فِي دِينِكُمْ﴾ فتفتروا على الله، وأصل الغلو: مجاوزة الحد في كل شيء، يقال: غلا بالجارية لحمها، وعظمها، إذا أسرعت الشباب، فجاوزت لداتها، يغلو بها، غلوًا، وغلاء، قال الحارث بن خالد المخزومي:\nخُمْصانة قلق مُوشَّحُها ... رُؤدُ الشباب كلا بها عظمُ (٢)\n﴿وَلَا تَقُولُواْ عَلَى اللَّهِ إِلَّا الْحَقَّ﴾ لا تقولوا: إن له شريكًا وابنًا، ثم بين حال عيسى وصفته، فقال: ﴿إِنَّمَا الْمَسِيحُ﴾ هو الممسوح المطهر من\n_________\n(١) هذا كان من أول أمرهم، ثم أقروا بالتثليث، واتحاد اللاهوت في الناسوت، كما مر سابقًا.\nوانظر: \"أسباب النزول\" للواحدي (ص ١٨٩).\n(٢) من قوله: وأصل الغلو، إلى هنا نص كلام الطبري في \"جامع البيان\" ٦/ ٣٤.\nوانظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (غلا).\nوقائل البيت شاعر قرشي، اشتهر بالغزل، فقد كان يهوى عائشة بنت طلحة، ويشبب بها، تولى إمرة مكة ليزيد بن معاوية، توفي بمكة سنة (٨٠ هـ) تقريبًا.\nانظر: \"الأعلام\" للزركلي ٢/ ١٥٤.\nوالبيت في \"مجاز القرآن\" لأبي عبيدة ١/ ١٤٣، \"الأغاني\" لأبي الفرج الأصفهاني ٩/ ٢٢٦، \"لسان العرب\" لابن منظور (غلا).\nوقوله: رؤد الشباب، أي: شابة حسنة، ترفل في ثوب الصحة والنعمة.\nوالغالية نوع من أنواع الطيب.","vol":"11","page":93},{"text":"الذنوب والعيوب والأدناس التي تكون في الناس، كما يُمسح الشيء من الأذى الَّذي يكون فيه فيطهر، ﴿عِيسَى ابْنِ مَرْيَمَ﴾ لا ابن الله، بل (١) ﴿رَسُولَ اللَّهِ﴾ لا كما قالت اليهود، رد بهذا على اليهود والنصارى جميعًا، ﴿وَكَلِمَتُهُ﴾ يعني: قوله: كن، فكان بشرًا من غير أب، وذلك قوله: ﴿إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ﴾ الآية (٢).\nوقيل: هي بشارة الله مريم بعيسى -﵇-، ورسالته إليها على لسان جبريل، وذلك قوله تعالى: ﴿إِذْ قَالَتِ الْمَلَائِكَةُ يَامَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ﴾ الآية (٣)، وقال: ﴿مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ﴾ (٤) (٥).\n﴿أَلْقَاهُا إِلَى مَرْيَمَ﴾ يعني: أعلمها وأخبرها بها، كما يقال: ألقيت إليك كلمة حسنة (٦)، ﴿وَروحٌ مِنْهُ﴾ قال بعضهم: معناه: ونفخه منه، وذلك أن جبريل -﵇- نفخ في درع مريم (٧)، فحملت بإذن الله فقال ﴿وَرُوحٌ مِنْهُ﴾ لأنه بأمره كان، وسمى النفخ روحًا، لأنه ريح تخرج من الروح، وقال ذو الرمة:\n_________\n(١) من (م).\n(٢) آل عمران: ٥٩.\n(٣) آل عمران: ٤٥.\n(٤) انظر: \"جامع البيان\" للطبري ٦/ ٣٥، وقوله: ﴿مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ﴾ هذه في يحيى، وليست في عيسى ﵉.\n(٥) آل عمران: ٣٩.\n(٦) انظر: \"جامع البيان\" للطبري ٦/ ٣٥.\n(٧) أي: لباسها، لأنه درع لها يحميها ويسترها.\nانظر: \"القاموس المحيط\" للفيروزآبادي (درع).","vol":"11","page":94},{"text":"وقلتُ له ارفعها إليك وأحْيها ... بروحك واقتته لها قيتة قدرا\nأي: أحييها بنفخك (١).\nيدل عليه قوله: ﴿وَالَّتِي أَحْصَنَتْ فَرْجَهَا﴾ (٢)، وقوله: ﴿وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا﴾ (٣)، وهذا القول معنى قول أبي روق (٤).\nوقال أبو عبيدة: معناه أنَّه كان إنسانًا بإحياء الله -﷿- إياه (٥)، يدل عليه قول السدي: ﴿وَرُوحٌ مِنْهُ﴾ أي: مخلوقًا منه، أي: من عنده.\nوقيل: معناه: ورحمة منه، جعل الله سبحانه عيسى -﵇- رحمة لمن تبعه، وآمن به، يدل عليه قوله تعالى في المجادلة ﴿وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ﴾ (٦) أي: وقواهم برحمة منه.\nوقيل: الروح: الوحي، أوحى إلى مريم بالبشارة، وأوحى إلى جبريل بالنفخ، وأوحى إليه أن بن فكان، يدل عليه قوله في النحل: ﴿يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ﴾ (٧) يعني: بالوحي، وقال في حم المؤمن: ﴿يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ﴾ (٨)، وقال: ﴿وَكَذَلِكَ أَوْحَيْنَا\n_________\n(١) انظر: \"جامع البيان\" للطبري ٦/ ٣٦، والبيت في \"ديوانه\" (٢٤٦)، \"لسان العرب\" لابن منظور (روح)، وذكره السيوطي في \"المزهر\" ١/ ٥٥٦.\nقوله: واقتته لها قيتة قدرًا؛ أي: انفخ في النَّار بروحك نفخًا قليلًا، شيئًا فشيئًا.\n(٢) الأنبياء: ٩١.\n(٣) التحريم: ١٢.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٢/ ٢٦١.\n(٥) \"مجاز القرآن\" ١/ ١٤٤، ولفظه: أحياه الله، فجعله روحًا.\n(٦) المجادلة: ٢٢.\n(٧) النحل: ٢.\n(٨) غافر: ١٥.","vol":"11","page":95},{"text":"إِلَيْكَ رُوحًا مِنْ أَمْرِنَا﴾ (١) أي: وحيًا.\nوقيل: أراد بالروح جبريل - ﵇ -، معناه: وكلمته ألقاها إلى مريم وألقاها أيضًا إليها، وروح منه، وهو جبريل﵇-، يدل عليه قوله في النحل: ﴿قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ﴾ (٢) نظيرها في الشعراء: ﴿نَزَلَ بِهِ الرُّوحُ الْأَمِينُ﴾ (٣)، وقال: ﴿وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ﴾ (٤)، وقال: ﴿تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ﴾ (٥) يعني جبريل، وقال: ﴿فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا﴾ (٦) يعني: جبريل - ﵇ -.\nوقيل: أراد به الروح الذي يَحْيَى به الجسد، أضافه إليه على التخصيص كقوله: ﴿وَنَفَخْتُ فِيهِ مِنْ رُوحِي﴾ (٧) لآدم - ﵇ - (٨).\n[١٢٠٧] سمعت أبا القاسم الحبيبي (٩) يقول: كان لهارون الرشيد (١٠) غلام نصراني متطبب، وكان أحسن خلق الله وجهًا،\n_________\n(١) الشورى: ٥٢.\n(٢) النحل: ١٠٢.\n(٣) الشعراء: ١٩٣.\n(٤) البقرة: ٢٥٣.\n(٥) القدر: ٤.\n(٦) مريم: ١٧.\n(٧) الحجر: ٢٩.\n(٨) ذكر هذه الأقوال: الطبري في \"جامع البيان\" ٦/ ٣٦، ثم قال: ولكل هذه الأقوال وجه، ومذهب غير بعيد من الصواب.\nوانظر: \"زاد المسير\" لابن الجوزي ٢/ ٢٦١ - ٢٦٢.\n(٩) قيل: كذَّبه الحاكم.\n(١٠) هارون بن محمَّد بن أبي جعفر المنصور، من أعظم خلفاء بني العباس، وأنبلهم، ذو حج، وعبادة، وجهاد، وغزو، وشجاعة، ورأي، وهو أشهر من أن يترجم له، =","vol":"11","page":96},{"text":"وأكملهم أدبًا، وأجمعهم للخصال التي يتوسل بها إلى الملوك، وكان الرشيد مولعًا بأن يسلم، وهو يمتنع، وكان الرشيد يمنيه الأماني، فيأبى، فقال له ذات يوم: مالك لا تؤمن؟ قال: لأنَّ في كتابكم حجة على ما أنتحله. قال: وما هو؟ قال: قوله: ﴿وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ﴾ أفغير هذا دين النصارى؟ إن عيسى جزء منه. فتقسم قلب الرشيد لذلك، ودعا العلماء والفقهاء، فلم يكن منهم من يزيل تلك الشبهة، حتَّى قيل له: قدم حجاج خراسان، وفيهم رجل يقال له: علي بن الحسين بن واقد، من أهل مرو إمام في علم القرآن، فدعاه وجمع بينه وبين الغلام، فسأل الغلام، فأعاد قوله، فاستعجم على علي بن الحسين في الوقت جوابها، فقال: يا أمير المؤمنين، قد علم الله سبحانه في سابق علمه أن مثل هذا الخبيث يسألني في مجلسك عن هذا، وأنَّه لم يخل كتابه عن جوابه، وليس يحضرني في الوقت، ولله على ألا أطعم حتَّى آتي الذي فيها من حقها إن شاء الله، فدخل بيتًا مظلمًا، وأغلق عليه بابه، واندفع في قراءة القرآن، حتَّى بلغ سورة الجاثية ﴿وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ﴾ فصاح بأعلى صوته: افتحوا الباب، فقد وجدت. ففتحوا، ودعا الغلام (١)، وقرأ عليه الآية بين يدي الرشيد، وقال: إن كان قوله: ﴿وَرُوحٌ منْه﴾ يوجب أن عيسى بعض\n_________\n= توفي سنة (١٩٣ هـ).\nانظر: \"تاريخ بغداد\" للخطيب (٥/ ١٤)، \"الكامل\" لابن الأثير ٦/ ١٠٦، \"سير أعلام النبلاء\" للذهبي ٩/ ٢٨٦.\n(١) في (م): وقرأ الغلام.","vol":"11","page":97},{"text":"منه، وجب أن يكون ما في السماوات وما في الأرض بعضًا منه، فانقطع النصراني، وأسلم، وفرح الرشيد فرحًا شديدًا، ووصل علي بن الحسين بصلة فاخرة، فلما عاد إلى مرو صنف كتاب \"النظائر في القرآن\" (١)، وهو كتاب لا يوازيه في بابه كتاب.\n﴿فَآمِنُوا بِاللَّهِ وَرُسُلِهِ وَلَا تَقُولُوا ثَلَاثَةٌ﴾ قال أبو عبيدة: معناه ولا تقولوا: هم ثلاثة (٢).\nوقال الزجاج: ولا تقولوا: آلهتنا ثلاثة (٣)، وذلك أنهم قالوا: أبًا، وابنًا، وروحًا قدسًا.\n﴿انْتَهُوا﴾ عن كفركم، ﴿خَيْرًا لَكُمْ﴾ يكن حْيرًا لكم، ﴿إِنَّمَا اللَّهُ إِلَهٌ وَاحِدٌ سُبْحَانَهُ أَنْ يَكُونَ لَهُ وَلَدٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَى بِاللَّهِ وَكِيلًا﴾.\n\n<span data-type=\"title\" id=toc-1032>١٧٢ </span>- ﴿لَنْ يَسْتَنْكِفَ الْمَسِيحُ﴾ الآية،\nوذلك أن وفد نجران قالوا: يا محمَّد، لم تعيب صاحبنا؟ قال: \"ومن صاحبكم؟ \" قالوا: عيسى قال: \"وأي شيء أقول فيه؟ \" قالوا: تقول: إنه عبد الله ورسوله. فقال لهم: \"إنه ليس بعار لعيسى\n_________\n(١) [٧، ١٢] الحكم على الإسناد:\nالحبيبي قيل: كذَّبه الحاكم.\nالتخريج:\nلم أعثر على هذه القصة فيما بين يدي من المصادر.\n(٢) \"مجاز القرآن\" ١/ ١٤٤.\n(٣) \"معاني القرآن\" ٢/ ١٣٥.","vol":"11","page":98},{"text":"أن يكون عبدًا لله\"، قالوا: بلى، فنزل ﴿لَنْ يَسْتَنْكِفَ الْمَسِيحُ﴾ (١) لن يأنف، ولن يتعظَّم، ولن يحتشم، وأصله الأنفة، والتجنُّب (٢)، وأصله من قولهم: نكفْت الدمع، إذا نحيته بأصبعك، قال الشاعر:\nفبانوا فلولا ما تذكّر منهم ... من الخلف لم يُنْكَفْ لعينك مَدمعُ (٣)\n﴿أَنْ يَكُونَ عَبْدًا لِلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ﴾ وهم حملة العرش، لا يأنفون أن يكونوا عبيدًا لله، لأنَّ من الكفار من اتخذ الملائكة آلهة، فلذلك ذكرهم، ثم أوعدهم فقال: ﴿وَمَنْ يَسْتَنْكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا﴾ المستكبر، والمقر.\n<span data-type=\"title\" id=toc-1033>١٧٣ </span>- ﴿فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُمْ مِنْ فَضْلِهِ﴾\nمن التضعيف ما لا عين رأت، ولا أذن سمعت، ولا خطر على قلب بشر، ﴿وَأَمَّا الَّذِينَ اسْتَنْكَفُوا﴾ عن عبادته، ﴿وَاسْتَكْبَرُوا﴾ عن السجود له، ﴿فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا﴾.\nثم قال لك: ﴿اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا﴾ (٤).\n_________\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ١٩٠)، من رواية الكلبي.\n(٢) انظر: \"القاموس المحيط\" للفيروزآبادي (ص ١١٠٩) (نكف).\n(٣) ذكر البيت الزجاج في \"معاني القرآن\" ٢/ ١٣٦، ابن منظور في \"لسان العرب\" لابن منظور (نكف)، ولم أعثر على قائله.\n(٤) البقرة: ٢٥٧.","vol":"11","page":99},{"text":"<span data-type=\"title\" id=toc-1034>١٧٤ </span>- قوله -﷿- ﴿يَاأَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْهَانٌ مِنْ رَبِّكُمْ﴾\nيعني: محمدًا - ﷺ -، ﴿وَأَنْزَلْنَا إِلَيْكُمْ نُورًا مُبِينًا﴾.\n\n<span data-type=\"title\" id=toc-1035>١٧٥ </span>- ﴿فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُسْتَقِيمًا (١٧٥)﴾.\n\n<span data-type=\"title\" id=toc-1036>١٧٦ </span>- قوله -﷿-: ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ الآية،\nروى محمَّد بن المنكدر، وأبو الزُّبير عن جابر بن عبد الله قال: مرضت فأتاني النَّبيّ - ﷺ - يعودني، هو وأبو بكر، وهما ماشيان، فوجدني قد أغمي عليَّ، فتوضأ رسول الله - ﷺ - ثم صب عليَّ من وضوئه، فأفقت، فقلت: يا رسول الله، كيف أصنع في مالي؟ وكان لي تسع أخوات، ولم يكن لي والد، ولا ولد، قال: فلم يجبني شيئًا، ثم خرج وتركني، ثم رجع إليَّ فقال: \"يا جابر، إلى لا أراك ميتًا من وجعك هذا، وإن الله قد أنزل في أخواتك، وجعل لهن الثلثين\"، وقرأ عليَّ هذه الآية: ﴿يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ إلى آخر السورة، فكان جابر يقول: أنزلت هذه الآية فيَّ (١).\n_________\n(١) أخرجه البُخاريّ في كتاب المرضى، باب عيادة المغمى عليه (٥٦٥١)، ومسلم في كتاب الفرائض، باب ميراث الكلالة (١٦١٦)، والنَّسائيُّ في \"تفسيره\" ١/ ٤١٩ (١٥٤)، وغيرهم من طريق محمَّد بن المنكدر عن جابر به.\nوأخرجه عبد بن حميد في \"المنتخب\" (١٠٦٤) وأبو داود كتاب الفرائض، باب من كان ليس له ولد وله أخوات (٢٨٨٧)، والبيهقيّ في \"السنن الكبرى\" ٦/ ٢٣١، وغيرهم عن أبي الزُّبير، عن جابر.","vol":"11","page":100},{"text":"وقال الكلبي (١)، عن أبي صالح (٢)، عن ابن عباس: نزلت هذه الآية في جابر بن عبد الله، وفي أخته، أتى رسول الله - ﷺ -، فقال: يا رسول الله، إنَّ لي أختًا، فمالي من مالها بعد موتها؟ فنزلت هذه الآية (٣)، وابتدأ بالرجل، فيقال: إنه مات قبل أخته.\n[١٢٠٨] وبإسناد روح (٤)، ثنا شعبة (٥)، عن قتادة (٦) قال: همهم شأن الكلالة فسألوا عنها نبي الله - ﷺ - فأنزل الله تعالى هذه الآية (٧).\n_________\n(١) متهم بالكذب، ورمي بالرفض.\n(٢) ضعيف، يرسل.\n(٣) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب.\nالتخريج:\nسبق تخريج حديث جابر وأخته.\n(٤) ابن عبادة، ثقة، فاضل له تصانيف.\nوإسناد المصنف إليه: الأصبهاني والبيهقيّ، عن مكي بن عبدان، عن أبي الأزهر، عنه، والأصبهاني لم يذكر بجرح ولا تعديل، والبيهقيّ مستور، ومكي ثقة، وأبو الأزهر صدوق.\n(٥) في (م)، (ت): سعيد. وهو ابن الحجاج، ثقة، حافظ، متقن.\n(٦) ثقة، ثبت.\n(٧) [١٢٠٨] الحكم على الإسناد:\nالأصبهاني شيخ المصنف لم يذكر بجرح ولا تعديل، وكذلك البيهقي مستور، هذا مع كون قتادة أرسله، أو أعضله.\nالتخريج:\nالأثر أخرجه مطولًا الطبري في \"جامع البيان\" ٦/ ٤١، والبيهقيّ في \"السنن الكبرى\" ٦/ ٣١.","vol":"11","page":101},{"text":"﴿يَسْتَفْتُونَكَ﴾ أي: يستخبرونك، ويسألونك، ﴿قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ﴾ قال الشعبي: اختلف أبو بكر، وعمر - ﵄ - في الكلالة، فقال أبو بكر: هو ما عدا الولد، وقال عمر: هو ما عدا الوالد والولد، ثم قال عمر: إنِّي لأستحي من الله أن أخالف أبا بكر (١).\nوقال عمر: ثلاث لأنَّ يكون النَّبيّ - ﷺ - بينهن لنا أحب إلينا من الدُّنيا وما فيها: الكلالة، والخلافة، وأبواب الرِّبا (٢).\nوقال محمَّد بن سيرين: نزلت هذه الآية والنبي - ﷺ - في مسيره إلى حجة الوداع، وإلى جنبه حذيفة بن اليمان، وإلى جنب حذيفة (بن\n_________\n(١) أخرجه سعيد في \"سننه\" ٣/ ١١٨٥ (٥٩١)، وعبد الرَّزاق في \"المصنف\" ١٠/ ٣٠٤ (١٩١٩١)، والطبري في \"جامع البيان\" ٤/ ٢٨٣ - ٢٨٤، والبيهقيّ في \"السنن الكبرى\" ٦/ ٢٢٤، والدارمي في \"السنن\" (٣٠١٥) من طرق عن الشعبي به، وهذا فيه أدب رفيع من عمر ﵁، قل نظيره في زمن يحرص المخذول فيه على رقي سلم الشهرة بمخالفة الكبار لأدنى ملابسة! !\n(٢) أخرجه ابن ماجة كتاب الفرائض، باب الكلالة (٢٧٢٧)، وابن أبي شيبة في \"المصنف\" ٧/ ٣١٧ (٢٢٣١٢)، وعبد الرَّزاق في \"المصنف\" ١٠/ ٣٠٢ (١٩١٨٤)، والحاكم في \"المستدرك\" ٢/ ٣٣٣، والطبري في \"جامع البيان\" ٦/ ٤٤، والبيهقيّ في \"السنن الكبرى\" ٦/ ٢٢٥، من طرق عن عمرو بن مرَّة، عن مرَّة الهمداني، عن عمر.\nوأخرجه سعيد في \"سننه\" ٣/ ١١٨٨ (٥٩٣)، والبخاري كتاب الأشربة، باب ما جاء في أن الخمر ما خامر العقل من الشرب (٥٥٨٨)، ومسلم كتاب التفسير، باب في نزول تحريم الخمر (٣٠٣٤)، وأبو داود كتاب الأشربة، باب في تحريم الخمر (٣٦٦٩) من طرق عن الشعبي، عن عمر بلفظ: ثلاث أيها النَّاس وددت أن رسول الله - ﷺ - لم يفارقنا حتَّى يعهد إلينا عهدًا ننتهي إليه: الجد، والكلالة، وأبواب من أبواب الرِّبا.","vol":"11","page":102},{"text":"اليمان) (١): عمر، فلقاها النَّبيّ - ﷺ - حذيفة، ولقاها حذيفة عمر، فلما استخلف عمر سأل حذيفة عنها رجاء أن يكون عنده تفسيرها، فقال له حذيفة: والله إنك لأحمق، إن ظننت أن أمارتك تحملني أن أحدثك فيها بما لم أحدثك يومئذٍ لقانيها رسول الله - ﷺ -، فلقيكها كما لقَّانيها (رسول الله - ﷺ -) (٢)، والله لا أزيد عليها شيئًا أبدًا. فقال عمر: لم أرد هذا رحمك الله، ثم قال عمر: اللَّهم من كنت بينتها له فإنَّها لم تبن لي، ومن فهمها فإني لم أفهمها (٣).\nوقال طارق بن شهاب: أخذ عمر ﵁ كتفًا، وجمع أصحاب النَّبيّ - ﷺ -، ثم قال: لأقضين في الكلالة قضاء تحدث به النساء في خدورها، فخرجت حينئذ حية من البيت فتفرقوا، فقال: لو أراد الله تعالى أن يتم هذا الأمر لأتمه (٤).\nوقال أبو الخير (٥): سألت عقبة عن الكلالة، فقال: ألا تعجبون\n_________\n(١) من (م).\n(٢) من (م).\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٤٢ من طريق ابن سيرين، وهو منقطع، فإن ابن سيرين لم يدرك حذيفة.\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ٤٣، والبيهقيّ في \"جامع البيان\" ٦/ ٢٤٥ من طريق الأعمش عن قيس بن مسلم، عن طارق بن شهاب. قال ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٤٠١: وهذا إسناد صحيح.\n(٥) في النسخ الخطية: الحسين، والصَّواب المثبت، وهو: مرثد بن عبد الله اليزني، وقد تقدم.\nوالأثر أخرجه الطبري في \"جامع البيان\" ٦/ ٤٤، والدارمي في \"السنن\" (٣٠١٢)، وابن أبي شيبة في \"المصنف\" ١٠/ ٥٨٠ (٣٢١٣٢). =","vol":"11","page":103},{"text":"من هذا يسألني عن الكلالة! وما أعضل بأصحاب النَّبيّ - ﷺ - شيء ما أعضلت بهم الكلالة؟\nوخطب عمر ﵁ النَّاس يوم الجمعة، فقال: إنِّي والله، ما أدع بعدي شيئًا هو أهمَّ إليَّ من الكلالة، فقد سألت النَّبيّ - ﷺ - عنها، فما أغلظ لي في شيء ما أغلظ لي فيها، حتَّى طعن في فخذي فقال: \"تكفيك آية الصيف التي في آخر سورة النساء\" (١).\nوقال أبو بكر الصِّديق ﵁ في خطبته: ألا إن الآية التي أنزل الله تعالى في أول سورة النساء من شأن الفرائض أنزلها في الولد والوالد، والآية الثَّانية أنزلها في الزوج والزوجة، والإخوة من الأم، والآية التي ختم بها سورة النساء أنزلها في الإخوة والأخوات من الأب والأم، والآية التي ختم بها سورة الأنفال أنزلها في أولي الأرحام، بعضهم أولى ببعض في كتاب الله، مما جرت به الرحم من العصبة (٢).\n_________\n= وقوله: ما أعضلت بهم الكلالة يقال: أعضل به الأمر إذا ضاق عليه مخرجه ووجهه لإشكاله.\nانظر: \"لسان العرب\" لابن منظور (عضل).\n(١) أخرجه مسلم في كتاب المساجد ومواضع الصَّلاة، باب نهي من أكل ثومًا أو بصلًا أو كراثًا أو نحوها (٥٦٧)، وفي كتاب الفرائض، باب ميراث الكلالة (١٦١٧)، والطبري في \"جامع البيان\" ٦/ ٤٣، وأحمد في \"المسند\" ١/ ٢٧ (١٨٦).\nوفي (ت) زيادة: وقيل لها آية الصيف لأنها نزلت في الصيف.\n(٢) قطعة من أثر قتادة: همهم شأن الكلالة.","vol":"11","page":104},{"text":"وقال البراء بن عازب: آخر سورة أنزلت كاملة براءة، وآخر آية أنزلت خاتمة سورة النساء (١) ﴿يَسْتَفْتُونَكَ﴾ الآية.\nوقال السدي: آخر ما نزل من القرآن ثلاث آيات: ﴿يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا﴾، ﴿فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ﴾، ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾ الآية (٢).\n﴿إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ فَإِنْ كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ وَإِنْ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ (٣).\n* * *\n_________\n(١) سبق الحكم على الإسناد.\n(٢) هنا ينتهي تفسير سورة النساء من النسخة (ت)، وأثر السدي.\n(٣) هنا انتهت نسخة (م)، وجاء في آخرها: تمت بحمد الله تعالى، وعونه، وذلك يوم الخميس لثمان خلون من شهر رمضان المعظم، سنة ثمان وعشرين وستمائة، وكتبه العبد الفقير إلى الله، المرجو عفوه، ومغفرته، حامد بن محمَّد بن حامد بن عبدك الشتري غفر الله له، ولوالديه، ولذريته من بعده، نفعنا الله بالعلم وزينا بالحلم، ولجميع المسلمين، وصلى الله على نبيه ورسوله محمَّد وآله وصحبه وسلم تسليمًا.","vol":"11","page":105},{"text":"<span data-type=\"title\" id=toc-1037>٥ - سُورَة المَائِدَة</span>","vol":"11","page":107},{"text":"سورة المائدة\nمدنية، وقرأها رسول الله - ﷺ - في خطبته يوم حجة الوداع، وقال: \"يا أيها النَّاس، إن سورة المائدة من آخر القرآن نزولًا، فأحلوا حلالها، وحرموا حرامها\" (١).\nوهي أحد عشر ألفًا، وتسعمائة، وثلاثة وثلاثون حرفًا، وألفان وثمانمائة وأربع كلمات، ومائة وثلاث (٢) وعشرون آية.\n[١٢٠٩] أخبرنا أبو عبد الله بن فنجويه (٣)، ثنا أبو بكر بن مالك القطيعي (٤)، ثنا عبد الله بن أحمد بن حنبل (٥) قال: حدثني أبي (٦)،\n_________\n(١) الحديث أخرجه أبو عبيد في \"فضائل القرآن\" (ص ٢٣٩) عن ضمرة بن حبيب، وعطية بن قيس مرفوعًا وهذا مرسل.\nوأخرج النحاس في \"الناسخ والمنسوخ\" ٢/ ٢٣٢ (٣٩٨)، والحاكم في \"المستدرك\" ٢/ ٣٤٠، والبيهقيّ في \"السنن الكبرى\" ٧/ ١٧٢ عن جبير بن نفير قال: حججت فدخلت على عائشة فقالت: هل تقرأ سورة المائدة؟ قلت: نعم. قالت: أما إنَّها آخر سورة نزلت، فما وجدتم فيها حلالًا فاستحلوه، وما وجدتم فيها حرامًا فحرموه.\nورجاله ثقات، وهو أصح من المرفوع.\n(٢) سقط من (ت)، وهذا في العد البصري، أما في الكوفيِّ فآياتها مائة وعشرون، وفي المكيِّ والشامي والمدني مائة وثنتان وعشرون.\nانظر: \"القول الوجيز\" للمخللاتي (ص ١٨٥)، وقد ذكر سبب الاختلاف في العد، وانظر: \"مصاعد النظر\" لبقاعي ٢/ ١٠٤.\n(٣) في (ت): الدينوري. وهو الحسين بن محمَّد، ثقة، صدوق، كثير الرِّواية للمناكير.\n(٤) ثقة.\n(٥) ثقة.\n(٦) إمام، ثقة، حافظ، فقيه، حجة.","vol":"11","page":109},{"text":"ثنا حسن (١)، ثنا ابن لهيعة (٢)، ثنا يحيي بن عبد الله (٣) أن أبا عبد الرحمن الحبلي (٤) حديثه قال: سمعت عبد الله بن عمرو (٥) يقول: أنزلت على رسول الله - ﷺ - سُورَة المائدة، وهو على راحلته، فلم تستطع أن تحمله حتى نزل عنها (٦).\n_________\n(١) حسن بن موسى، هو الأشيب، ثقة.\n(٢) صدوق، خلط بعد احتراق كتبه.\n(٣) حيي بن عبد الله بن شريح المعافري.\nروى عن: الحبلي وسواه. وعنه: ابن لهيعة والليث وابن وهب.\nضعفه أحمد والبخاري والنَّسائيُّ.\nوقال ابن معين: ليس به بأس.\nوقال ابن حجر: صدوق يهم، توفي سنة (١٤٣ هـ). وقال صاحب \"تحرير التقريب\": بل ضعيف يعتبر به، وهو أولى.\nانظر: \"تهذيب الكمال\" للمزي ٧/ ٤٨٨، \"الكاشف\" للذهبي ١/ ٢٦٤، \"تقريب التهذيب\" لابن حجر (١٦٠٥)، وفي \"تحرير التقريب\" لشعيب الأرنؤوط، بشار عواد ١/ ٣٣٧.\n(٤) عبد الله بن يزيد المعافري، أبو عبد الرحمن الحبلي المصري، وثقه ابن معين، وابن حبان، وابن سعد، والعجلي.\nانظر: \"التاريخ الكبير\" للبخاري ٥/ ٢٢٦، \"الثقات\" لابن حبان ٥/ ٥١، \"تهذيب الكمال\" للمزي ١٦/ ٣١٦.\n(٥) صحابي، مشهور.\n(٦) [١٢٠٩] الحكم على الإسناد:\nإسناده ضعيف، آفته ابن لهيعة، وحيي.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٢/ ١٧٦ (٦٦٤٣) من طريق ابن لهيعة به.","vol":"11","page":110},{"text":"[١٢١٠] وأخبرنا أبو (١) الحسين الخبازي (٢) -غير مرَّة- قال: حدّثنا أبو بكر الإسماعيلي (٣)، وأبو الشَّيخ الأصبهاني (٤) قالا: ثنا أبو إسحاق إبراهيم بن شريك (٥) قال: ثنا أحمد بن يونس اليربوعي (٦) قال: ثنا سلام بن سليم المدائني (٧)، حدّثنا هارون بن كثير (٨)، عن زيد بن أسلم (٩)، عن أبيه (١٠)، عن أبي أمامة (١١)، عن أُبي بن كعب (١٢) قال: قال رسول الله - ﷺ -: \"من قرأ سورة المائدة أعطي من الأجر بعدد كل يهودي ونصراني يتنفس في الدار الدُّنيا عشر حسنات، ومحي عنه عشر سيئات، ورفع له عشر درجات\" (١٣).\n_________\n(١) سقط من (ت).\n(٢) في (ت): المهري.\nوهو: علي بن محمَّد بن الحسن، إمام، ثقة.\n(٣) أبو بكر الإسماعيلي، أحمد بن إبراهيم، إمام حجة، حافظ.\n(٤) عبد الله بن محمَّد بن جعفر، الإمام الحافظ الصدوق الثبت.\n(٥) إبراهيم بن شريك بن الفضل، الإمام، المحدث، الثقة.\n(٦) ثقة، حافظ.\n(٧) سلام بن سليم، متروك.\n(٨) هارون بن كثير، مجهول.\n(٩) قال ابن حجر: هو تحريف والصَّواب: زيد بن سالم، جهله أبو حاتم.\n(١٠) لم أجده.\n(١١) أسعد بن سهل بن خيف، له رؤية ولم يسمع من النَّبيّ - ﷺ -.\n(١٢) صحابي، مشهور.\n(١٣) [١٢١٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، المدائني متروك، وهارون مجهول. =","vol":"11","page":111},{"text":"(﴿﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ <span data-type=\"title\" id=toc-1038>(١)﴾) </span>(١):\n\n١ - ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا﴾\nيا: نداء؛ أي: إشارة، ها: تنبيه، الذين آمنوا: في محل الرفع على البدل من: أيها، ﴿أَوْفُوا بِالْعُقُودِ﴾ يعني: العهود، قال الزجاج: هي أوكد العهود، يقال: عاقدت فلانًا، وعقدت عليه؛ أي: ألزمته ذلك باستيثاق (٢)، وأصله عقد الشيء بغيره، وهو وصله به، كما يعقد الحبل بالحبل، إذا وصل به شدا، قال الحطيئة:\nقوم إذا عقدوا عقدًا لجارهم ... شدَّوا العِناج وشدَّوا فوقه الكَرَبا (٣)\nواختلفوا في هذِه العقود ما هي؟\n_________\n= التخريج:\nذكره الزمخشري في \"الكشاف\" ١/ ٦٥٩ بدون إسناد، ولم أجده مسندًا عند أحد غير الثعلبي.\n(١) من (ت).\n(٢) \"معاني القرآن\" ٢/ ١٣٩.\n(٣) البيت في \"ديوانه\" (ص ٦)، \"مجاز القرآن\" لأبي عبيدة ١/ ١٤٥، \"لسان العرب\" لابن منظور (كرب)، وهو من قصيدة يمدح بها بغيض بن عامر من بني أنف الناقة، ويفضله على الزبرقان بن بدر.\nوالعناج: حبل يشد في أسفل الدلو، يمنع من سقوطه في البئر، إذا قطع الحبل الأصلي.\nوالتقريب: حبل آخر يشد به الدلو أيضًا، حتَّى لا تقع.\nوانظر: تعليق الشَّيخ محمود شاكر ﵀ على البيت في \"جامع البيان\" للطبري ٩/ ٤٥١.","vol":"11","page":112},{"text":"فقال ابن جريج: هذا الخطاب خاص لأهل الكتاب (١)، يعني: يا أيها الذين آمنوا بالكتب المتقدمة، والرسل المتقدمين، أوفوا بالعهود التي عهدتها إليكم في شأن محمَّد - ﷺ -، وهي قوله: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ﴾ (٢)، وقوله: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ﴾ (٣).\nوقال الآخرون: هو عام، قال قتادة: أراد بها الحِلْف الذي تعاقدوا عليه في الجاهلية (٤)، دليله ﴿وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ﴾ (٥).\nابن عباس: هي عهود الإيمان، والقرآن (٦).\nغيرهم: هي العقود التي يتعاقدها النَّاس بينهم (٧).\n﴿أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ﴾ اختلفوا فيها:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ٤٩.\n(٢) آل عمران: ٨١.\n(٣) آل عمران: ١٨٧.\n(٤) أخرجه عبد الرَّزاق في \"تفسير القرآن\" ١/ ١٨١، والطبري في \"جامع البيان\" ٦/ ٤٨، وعبد بن حميد وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٤٤٧.\n(٥) النساء: ٣٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ٦/ ٤٨، ولفظه: يعني: ما أحل، وما حرم، وما فرض، وما حد في القرآن كله، فلا تغدروا، ولا تنكثوا، والبيهقيّ في \"شعب الإيمان\" ٤/ ٧٨ (٤٣٥٦).\nوهو قول عبد الله بن عبيدة، وابن زيد، يزيد بن أسلم.\nانظر: \"جامع البيان\" للطبري ٦/ ٤٨ - ٤٩.\n(٧) وقد رجح الطبري ﵀ قول ابن عباس - ﵁ -، وكذلك القرطبي في \"الجامع لأحكام القرآن\" ٦/ ٢٣.","vol":"11","page":113},{"text":"فقال الحسن، وقتادة، والربيع، والضَّحَّاك، والسدي: هي الأنعام كلها (١).\nالأنعام: اسم للبقر، والغنم، والإبل، يدل عليه قوله -﷿-: ﴿وَمِنَ الْأَنْعَامِ حَمُولَةً وَفَرْشًا﴾ (٢)، ثم بين ما هي، فقال: ﴿ثَمَانِيَةَ أَزْوَاجٍ﴾ الآيتين (٣)، وأراد بهذا تحليل ما حرم أهل الجاهلية على أنفسهم من الأنعام.\nوقال الشعبي: بهيمة الأنعام: الأجنة، التي توجد ميتة في بطون أمهاتها إذا ذبحت، أو نحرت (٤).\nروى عطية العوفي عن ابن عمر في قوله ﴿أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ﴾ قال: ما في بطونها، قال: قلت: إن خرج ميتًا آكله؟ قال: نعم، هو بمنزلة رئتها، وكبدها (٥).\nوروى قابوس (٦)، عن أبيه (٧)، عن ابن عباس أن بقرة نحرت،\n_________\n(١) انظر: أقوالهم في \"جامع البيان\" للطبري ٦/ ٥٠.\n(٢) الأنعام: ١٤٢.\n(٣) الأنعام: ١٤٣ - ١٤٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٣/ ٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ٦/ ٥٠.\n(٦) قابوس بن أبي ظبيان الجنبي الكوفيِّ، قال أحمد: ليس بذاك، وضعفه النَّسائيّ، وقال أبو حاتم: يكتب حديثه، ولا يحتج به، وقال الحافظ: فيه لين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٤٥، \"تهذيب الكمال\" للمزي ٢٣/ ٣٢٧، \"تقريب التهذيب\" لابن حجر (٥٤٤٥).\n(٧) حصين بن جندب بن الحارث الجنبي، أبو ظبيان الكوفيِّ، ثقة، مات سنة (٩٠ هـ). =","vol":"11","page":114},{"text":"فوجد في بطنها جنين، فأخذ ابن عباس بذنب الجنين وقال: هذا من بهيمة الأنعام التي أحلت لكم (١).\nوقال أبو سعيد الخدري: سألنا رسول الله - ﷺ - عن الجنين؟ فقال: \"ذكاته ذكاة أمه\" (٢).\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٩٠، \"تهذيب الكمال\" للمزي ٦/ ٥١٤، \"تقريب التهذيب\" لابن حجر (١٣٧٥).\n(١) الحكم على الإسناد:\nفيه قابوس لين.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٦/ ٥٠، وعبد بن حميد وابن المنذر وابن مردويه كما في \"الدر المنثور\" للسيوطي ٢/ ٤٤٨، والبيهقيّ في \"السنن الكبرى\" ٩/ ٣٣٦.\n(٢) أخرجه أبو داود كتاب الضحايا، باب ما جاء في ذكاة الجنين (٢٨٢٧)، والترمذي كتاب الأطعمة، باب ذكاة الجنين (١٤٧٦)، وابن ماجة كتاب الذبائح، باب ذكاة الجنين ذكاة أمه (٣١٩٩)، وأحمد في \"المسند\" ٣/ ٣١ (١١٢٦٠)، وابن الجارود في \"المنتقى\" ٢/ ٢٢٧ (٩٠٠)، والبيهقيّ في \"السنن الكبرى\" ٩/ ٣٣٥، من طرق عن مجالد، عن أبي الوداك، عن أبي سعيد قال: سألنا رسول الله - ﷺ - عن الجنين، فقال: \"كلوه إن شئتم، فإن ... \"، ومجالد بن سعيد ليس بالقوي. وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٢٠٦ (٥٨٨٩) من طريق يونس بن أبي إسحاق عن أبي الوداك به.\nوله شاهد من طريق عبيد الله بن عمر، عن نافع، عن ابن عمر عند الدارقطني في \"السنن\" ٤/ ٢٧١ بلفظه.\nوشاهد آخر من طريق الأعمش عن إبراهيم، عن علقمة، عن ابن مسعود، أخرجه الدارقطني في \"السنن\" ٤/ ٢٧٤ .. به.\nوشاهد آخر من طريق الزُّهريّ، عن عبد الرحمن بن كعب بن مالك، عن أبيه =","vol":"11","page":115},{"text":"وقال الكلبي: بهيمة الأنعام، وحشها، كالظباء، وبقر الوحش، وحمر الوحش (١)، وإنَّما قيل لها: بهيمة (٢)، لأنَّ كل حي لا يميز فهو بهيمة، سميت بذلك لأنها أبهمت عن أن تميز (٣).\n﴿إِلَّا مَا يُتْلَى عَلَيْكُمْ﴾ يقرأ عليكم في القرآن، مما حرم عليكم، وهو قوله: ﴿حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ﴾ إلى قوله: ﴿وَمَا ذُبِحَ عَلَى النُّصُبِ﴾، وقوله: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ﴾ (٤).\n﴿غَيْرَ مُحِلِّي الصَّيْدِ﴾ قال الأخفش: هو نصب على الحال (٥)، يعني: أوفوا بالعقود غير محلي الصيد، وفيه معنى النَّهي.\nوقال الكسائي: هو حال من قوله ﴿أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ﴾ ﴿غَيْرَ مُحِلِّي الصَّيْدِ﴾ كما تقول: أحل لكم الطَّعام، غير مفسدين فيه (٦).\nومعنى الآية: أحلت لكم الأنعام كلها، إلَّا ما كان منها وحشيًّا، فإنَّه صيد، لا يحل لكم إذا كنتم محرمين، فذلك قوله ﴿وَأَنْتُمْ حُرُمٌ﴾ قراءة العامة بضم الراء، وقرأ يَحْيَى بن يعمر (حرم) بجزم الراء،\n_________\n= كعب مرفوعًا، أخرجه الطّبرانيّ في \"المعجم الكبير\" ١٩/ ٧٨ (١٥٧).\nوله شواهد أخرى من حديث علي، وابن عباس، وجابر، يرتقي بها الحديث إلى رتبة الصَّحيح إن شاء الله.\n(١) ذكره عنه الواحدي في \"الوسيط\" ٢/ ١٤٨.\n(٢) بعدها في (ت): الأنعام.\n(٣) هذِه عبارة الزجاج في \"معاني القرآن\" ٢/ ١٤١.\n(٤) الأنعام: ١٢١.\n(٥) \"معاني القرآن\" ٢/ ٤٥٩.\n(٦) لم أجد قول الكسائي فيما بين يدي من المصادر.","vol":"11","page":116},{"text":"لكثرة الحركات (١)، وهما جميعًا جمع حرام، يقال: رجل حرام، وحِرْم، ومُحْرِم، وحلال، وحِل، ومُحل.\n﴿إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ﴾ لا راد له عما أراد.\n\n<span data-type=\"title\" id=toc-1039>٢ </span>- قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ﴾ الآية،\nنزلت في الحطم، واسمه: شريح بن ضبيعة -ابن هند- بن شرحبيل البكري (٢).\nوذلك أنَّه أتى المدينة، فخلَّف خيله خارج المدينة، ودخل وحده على النَّبيّ - ﷺ -، فقال له: إلى ما تدعو النَّاس؟ فقال: \"إلى شهادة ألا إله إلَّا الله، وإقام الصَّلاة، وإيتاء الزكاة\". فقال: حسن، إلَّا أن لي أمراء، لا أقطع أمرًا دونهم، ولعلي أسلم، وآتي بهم. وقد كان النَّبيّ - ﷺ - قال لأصحابه: \"يدخل عليكم (٣) رجل من ربيعة، يتكلم بلسان شيطان\". ثم خرج شريح من عنده، فلما خرج قال رسول الله - ﷺ -:\n_________\n(١) وهو لغة تميمة، لكن لا يقرأ بها في القرآن.\nانظر: \"المحتسب\" لابن جني ١/ ٢٠٥.\n(٢) من بكر بن وائل.\nانظر: \"جمهرة النسب\" للكلبي (ص ٣٠١)، والمصنف نسبه إلى أمه هند بنت حسَّان. وهذا الرجل خرج أيَّام الردة، وتبعه جمع من قبيلته، ومن غيرهم حتَّى نزلوا هجر، وحاصر المسلمين حصارًا شديدًا، فتجمع المسلمون كلهم إلى العلاء بن الحضرمي، وتجمع المشركون كلهم إلى الحطم، هذا، ثم بيتهم المسلمون، وقتلوا منهم مقتلة عظيمة، وقتل فيها الحطم، قتله قيس بن عاصم سنة (١٢ هـ).\nانظر: الخبر بطوله في \"تاريخ الرسل والملوك\" للطبري ٣/ ٣٠١ - ٣١٣، \"الكامل\" لابن عدي ٢/ ٣٦٩ - ٣٧٠.\n(٣) من (ت).","vol":"11","page":117},{"text":"\"لقد دخل بوجه كافر، وخرج بعقبى غادر، وما الرجل بمسلم\" فمر بسرح المدينة، فاستاقه، وانطلق، وهو يرتجز، ويقول:\nباتوا نيامًا وابن هندٍ لم ينم\nبات يقاسيها غلام كالزُّلم\nخدَلَّج الساقين خفَّاق القدم\nقد لفَّها الليل بسوَّاقٍ حطم\nليس براعي إبلٍ ولا غنم\nولا بجزارٍ على ظهر الوضم\nهذا أوان الشدِّ فاشتدي زيم (١)\nفلما كان في العام القابل، خرج حاجًّا في حجاج بكر بن وائل من اليمامة، ومعه تجارة عظيمة، وقد قلدوا الهدي، فقال المسلمون للنبي\n_________\n(١) انظر: \"البيان والتبيين\" للجاحظ ٢/ ٣٠٨، \"الأغاني\" لأبي الفرج ١٤/ ٤٤، \"الحماسة\" لأبي تمام ١/ ١٨٤، \"جامع البيان\" للطبري ٦/ ٥٨، \"لسان العرب\" لابن منظور (حطم)، ورواية المصنف للأبيات فيها تقديم، وتأخير وقد اختلف في قائل الأبيات على أقوال، فقد قيل: إن القائل هو رشيد بن رميض، وقيل: الأغلب العجلي، وقيل: الأخنس بن شهاب، وقيل: جابر بن حني التغلبي.\nانظر: \"سقط اللآلئ\" للميمني (ص ٧٢٩).\nوقوله كالزلم بضم الزَّاي، أو فتحها، مفرد الأزلام، وهي أقداح الميسر.\nانظر: \"لسان العرب\" لابن منظور (زلم).\nوقوله: خدلج الساقين؛ أي: ممتلئ الساقين.\nوقوله: الوشم، هو ما يوضع تحت اللحم عند تقطيعه، من خشب أو غيره.\nانظر: \"لسان العرب\" لابن منظور (وضم).\nوقوله زيم: اسم للفرس.","vol":"11","page":118},{"text":"- ﷺ -: هذا الحطم خرج حاجًّا، فخل بيننا وبينه. فقال النَّبيّ - ﷺ -: \"إنه قد قلد الهدي\" فقالوا: يا رسول الله، هذا شيء كُنَّا نفعله في الجاهلية. فأبى النَّبيّ - ﷺ -، فأنزل الله تعالى ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ﴾ (١).\nقال ابن عباس، ومجاهد: هي مناسك الحج (٢)، وكان المشركون يحجون، ويهدون، فأراد المسلمون أن يغيروا عليهم، فنهاهم الله عنها، يدل عليه قوله تعالى: ﴿وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ﴾ (٣).\nوروى عطية عن ابن عباس قال: هي أن تصيد وأنت محرم (٤)، يدل عليه قوله تعالى: ﴿وَإِذَا حَلَلْتُمْ فَاصْطَادُوا﴾.\nعطاء: شعائر الله: حرمات الله، اجتناب سخطه، واتباع طاعته (٥).\nالسدي: حرم الله (٦).\n_________\n(١) أخرج القصة الطبري في \"جامع البيان\" ٦/ ٥٨ من طريق السدي، مرسلًا، والواحدي في \"أسباب النزول\" (ص ١٩١) بدون إسناد عن ابن عباس.\n(٢) أخرج الطبري في \"جامع البيان\" ٦/ ٥٤ أثر ابن عباس، عن مجاهد بلفظ: الصفا، والمروة، والهدي، والبدن، كل هذا من شعائر الله.\n(٣) الحج: ٣٢.\n(٤) أخرجه عنه الطبري في \"جامع البيان\" ٦/ ٥٥.\n(٥) في (ت): واتباع سنته، وقد أخرجه الطبري في \"جامع البيان\" ٦/ ٥٤، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٢/ ٤٥٠.\n(٦) أخرجه الطبري في \"جامع البيان\" ٦/ ٥٤.","vol":"11","page":119},{"text":"أبو عبيدة: هي الهدايا المشعرة، وهو أن يطعن في سنامها، ويجلل، ويقلد، ليعلم أنها هدي (١).\nوالإشعار: العلامة، ومنه الحديث حين شج عمر بن الخطاب: أشعر أمير المؤمنين دمًا (٢)، كأنه أعلم بعلامة، وهي على هذا القول فعيلة، بمعنى مفعلة (٣).\nقال الكميت:\nونقتلهم جيلًا فجيلًا تراهُمُ ... شعائر قربانٍ بهم يتقربُ (٤)\nودليل هذا التأويل قوله -﷿-: ﴿وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ﴾ (٥).\nوقيل: الشعائر: المشاعر.\nوقال القتيبي: شعائر الله واحدتها شعيرة، وهي كل شيء جعل\n_________\n(١) \"مجاز القرآن\" ١/ ١٤٦، والمصنف لم ينقل نصًّا.\n(٢) الأثر أخرجه عبد الرَّزاق في \"المصنف\" ١١/ ٤٠٢ (١٩٤٩٩)، وفيه أن عمر - ﵁ -، لما رمى الجمرة أصابته حصاة، ففتحت عرقًا في رأسه، فقال أعرابي: أشعر أمير المؤمنين. وإسناده صحيح.\n(٣) وهو قول الزجاج في \"معاني القرآن\" ٢/ ١٤٢، واختاره الزمخشري في \"الكشاف\" ١/ ٣٢٠.\n(٤) في \"مجاز القرآن\" ١/ ١٤٦: بها يتقرب، وقد ذكر البيت صاحب \"لسان العرب\" لابن منظور (شعر) على أنَّه من إنشاء أبي عبيدة. والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٣٧.\n(٥) الحج: ٣٦.","vol":"11","page":120},{"text":"علمًا من أعلام طاعته (١).\n﴿وَلَا الشَّهْرَ الْحَرَامَ﴾ بالقتال فيه، نظيره قوله -﷿-: ﴿يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ﴾ (٢).\nوقال ابن زيد: هو النسيء، وذلك أنَّه كانوا يحلونه عامًا ويحرمونه عامًا (٣)، دليله قوله: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ﴾ الآية (٤).\n﴿وَلَا الْهَدْيَ﴾ وهي: كل ما يهدى إلى بيت الله من بعير، أو بقرة، أو شاة، أو غيرها، ﴿وَلَا الْقَلَائِدَ﴾ قال أكثر المفسرين: هي الهدايا (٥)، والمراد بها المقلدات، وكانوا في الجاهلية إذا خرجوا من الحرم قلدوا إبلهم من لحاء شجرة الحرم، فلا يتعرض لهم أحد، وإذا خرجوا إلى الحرم قلدوا هداياهم بقلائد، ليعلم أنها هدي، ولا يتعرض لهم، فنهي عن استحلال واحد منهما.\nوقال مطرف بن الشِّخِّير وعطاء: هي القلائد نفسها، وذلك أن المشركين كانوا يأخذون من لحاء سمرة مكّة وشجرها، فيقلدونها ويتقلدونها، فيأمنون بهامش النَّاس، فنهى الله -﷿- ينزع شجرها،\n_________\n(١) \"تفسير غريب القرآن\" (ص ١٣٧)، وقد رجح الطبري في \"جامع البيان\" ٦/ ٥٥، قول عطاء؛ لأنَّه عام يشمل جميع أوامر الله ونواهيه، وحدوده. واختاره أيضًا القرطبي في \"الجامع لأحكام القرآن\" ٦/ ٣٧.\n(٢) البقرة: ٢١٧.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٨.\n(٤) التوبة: ٣٧.\n(٥) قاله ابن عباس، كما في \"جامع البيان\" للطبري ٦/ ٥٦.","vol":"11","page":121},{"text":"فيتقلدوه، كفعل أهل الجاهلية (١).\n﴿وَلَا آمِّينَ﴾ قاصدين، ﴿الْبَيْتَ الْحَرَامَ﴾ يعني: الكعبة، وقرأ الأعمش (ولا آمي البيت الحرام) (٢) بالإضافة، كقوله: ﴿غَيْرَ مُحِلِّي الصَّيْدِ﴾، ﴿يَبْتَغُونَ﴾ يطلبون، ﴿فَضْلًا مِنْ رَبِّهِمْ﴾ يعني: الرزق بالتجارة، ﴿وَرِضْوَانًا﴾ ومعناه: على زعمهم عندهم؛ لأنَّ الكافر لا نصيب له في الرضوان، وهذا كقوله: ﴿وَانْظُرْ إِلَى إِلَهِكَ﴾ (٣)، ونحوها، فلا يررضي الله عنهم حتَّى يسلموا.\nوقال قتادة: هو أن يصلح معايشهم في الدُّنيا، ولا يعجل لهم العقوبة فيها (٤).\nوقيل: ابتغاء الفضل للمؤمنين والمشركين عامة، وابتغاء الرضوان للمؤمنين خاصة، لأنَّ النَّاس كانوا يحجون، بين مسلم وكافر، يدل عليه قراءة حميد بن قيس (تبتغون فضلًا من ربكم) (٥)، على\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ٥٧ عن عطاء، وعن مطرف، وقد رجح الطبري أن المراد حرمة استحلال المقلد، هديًا كان، أو إنسانًا، دون حرمة القلادة.\n(٢) وهي قراءة شاذة.\nانظر \"معاني القرآن\" للفراء ١/ ٢٩٨، \"إعراب القراءات الشواذ\" للعكبري ١/ ٤٢٥.\n(٣) طه: ٩٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ٦٢.\n(٥) وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣١)، \"مفاتيح الغيب\" للرازي ١١/ ١٣٠، \"البحر المحيط\" لأبي حيان ٣/ ٤٢٠.","vol":"11","page":122},{"text":"الخطاب للمؤمنين، وهذِه الآية منسوخة بقوله -﷿-: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ (١)، وقوله: ﴿فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا﴾ (٢)، فلا يجوز أن يحج مشرك، ولا يأمن الكافر بالهدي والقلائد والحج (٣).\n﴿وَإِذَا حَلَلْتُمْ﴾ من إحرامكم ﴿فَاصْطَادُوا﴾ أمر إباحة، وتخيير، كقوله: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ﴾ (٤) ﴿وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ﴾.\n[١٢١١] أخبرنا أبو محمَّد الأصبهاني (٥)، وأبو صالح البيهقي (٦)، قالا: أنا أبو حاتم مكي بن عبدان التميمي (٧)، حدّثنا أحمد أبو الأزهر (٨)، ثنا روح بن عبادة (٩)،\n_________\n(١) التوبة: ٥.\n(٢) التوبة: ٢٨.\n(٣) الثابت نسخ تحريم الشهر الحرام في قتال الكفار، أما بقية أحكام الآية وهي: تحريم منع من أراد الحج، وتحريم الهدي وتعظيمه، والقلائد، وتحريم شعائر الله وتعظيمها، فالظاهر بقاؤها محكمة.\nانظر: \"الناسخ والمنسوخ\"، رواية قتادة (ص ٤١)، \"جامع البيان\" للطبري ٦/ ٦٢، \"الناسخ والمنسوخ\" للنحاس ٢/ ٢٣٨، \"نواسخ القرآن\" لابن الجوزي (ص ٢٩٨).\n(٤) الجمعة: ١٠.\n(٥) عبد الله بن حامد الوزَّان، لم يذكر بجرح أو تعديل.\n(٦) شعيب بن محمَّد بن شعيب، مستور من أهل النواحي.\n(٧) المحدث، الثقة، المتقن.\n(٨) أحمد بن الأزهر، صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٩) ثقة، فاضل له تصانيف.","vol":"11","page":123},{"text":"ثنا شبل (١)، عن ابن أبي نجيح (٢)، عن مجاهد (٣) قال: قتل رجل مؤمن حليفًا لأبي سفيان، من هذيل، يوم الفتح بعرفة؛ لأنَّه كان يقتل حلفاء محمَّد (٤)، فقال رسول الله - ﷺ -: \"لعن الله من قتل (٥) بذحل (٦) الجاهلية\" وأنزل الله هذِه الآية (٧).\n_________\n(١) ثقة، رمي بالقدر.\n(٢) ثقة، رمي بالقدر، وربما دلس.\n(٣) ثقة، إمام في التفسير وفي العلم.\n(٤) في (ت): حلفاء من حلفاء محمد.\n(٥) سقط من (ت).\n(٦) الذَّحل: طلب مكافأة بجناية جنيت عليك، أو عداوة أتيت إليك.\nانظر: \"العين\" للخليل ٣/ ٢٠٠.\n(٧) [١٢١١] الحكم على الإسناد:\nإسناد المصنف مرسل، وفيه شيخ المصنف لم يذكر بجرح أو تعديل، والبيهقيّ مستور، لكن الحديث يرتقي إلى الحسن لغيره بشواهده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٦/ ٦٦ من طريق أبي عاصم، عن عيسى، عن ابن أبي نجيح، عن مجاهد به، وهذا مرسل.\nوأخرجه البيهقي في \"السنن الكبرى\" ٨/ ٧١، والطبراني في \"المعجم الكبير\" ٢٢/ ١٩١ (٥٠٠)، والحاكم في \"المستدرك\" ٤/ ٣٨٩ من طريق الزُّهريّ، عن مسلم بن يزيد، عن أبي شريح الخزاعي، إلَّا أن الحاكم قال: الزُّهريّ عن عطاء ابن يزيد، ثم قال: صحيح الإسناد.\nوأخرجه أحمد في \"المسند\" ٢/ ١٨٧ (٦٧٥٧)، وابن أبي شيبة في \"المصنف\" ١٣/ ٣٩١ (٣٧٩٠١) من طريق عمرو بن شعيب، عن أبيه، عن جده، ولفظه: \"إن أعدى النَّاس على الله من قتل في الحرم، ومن قتل غير قاتله، ومن قتل بذحول الجاهلية\". =","vol":"11","page":124},{"text":"وقال - ﷺ -: \"ألا إن كل دم ومال ومأثرة كانت في الجاهلية فإنَّها تحت قدمي هاتين، إلَّا سدانة الكعبة، وسقاية الحاج\" (١).\nوقال الآخرون: نزلت في حجاج كفار العرب.\n﴿وَلَا يَجْرِمَنَّكُمْ﴾ قرأ الأعمش، وعيسى، ويحيى بن أبي كثير (يجرمنكم) بضم الياء (٢)، وقرأ الباقون بالفتح، وهما لغتان، إلَّا أن الفتح أجود، وأشهر، وهو اختيار أبي عبيد، وأبي حاتم (٣).\nقال أبو عبيد: لأنها اللغة الفاشية، وإن كانت الأخرى مقولة.\n_________\n= وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٣٤٠ (٥٩٩٦) من طريق سنان بن الحارث، عن طلحة بن مصرف، عن مجاهد، عن ابن عمر، في قصة طويلة.\n(١) أخرجه أحمد في \"المسند\" ٢/ ١٠٣ (٥٨٠٥) من طريق حماد بن سلمة أنا علي بن زيد، عن يعقوب السدوسي، عن ابن عمر به، ثم أخرجه ٥/ ٧٢ (٢٠٦٩٥) من طريق حماد بن سلمة عن علي بن زيد، عن أبي حرة الرقاشي عن عمه، بلفظه، وليس فيه قوله (إلَّا سدانة الكعبة).\nوأخرجه البيهقي في \"السنن الكبرى\" ٨/ ٦٨ من طريق خالد عن القاسم بن ربيعة ابن جوش، عن عقبة بن أوس، عن ابن عمر به، وسنده صحيح، وهي متابعة لحماد.\nوتابعه أيضًا ابن عيينة، عن علي بن زيد عن القاسم بن ربيعة، عن ابن عمر .. به.\nأخرجه ابن ماجة كتاب الديات، باب دية شبه العمد مغلظة (٢٦٢٨).\nوالحديث صحيح الإسناد بشواهده، وانظر: \"إرواء الغليل\" للألباني ٧/ ٢٥٥.\n(٢) وهي قراءة شاذة، ورويت عن ابن مسعود.\n(٣) انظر: \"المحتسب\" لابن جني ١/ ٢٠٦، وأخرجها الطبري في \"جامع البيان\" ٦/ ٦٤ عن الأعمش، وانظر: \"المحرر الوجيز\" لابن عطية ٢/ ١٤٨ - ١٤٩.\nوهي القراءة المتواترة، وعليها العمل، والإقراء.","vol":"11","page":125},{"text":"واختلفوا في معناه، فقال ابن عباس، وقتادة: لا يحملنكم (١).\nقال أبو عبيدة: يقال: جرمني فلان على أن صنعت كذا؛ أي: حملني (٢). قال الشاعر:\nولقد طعنت أبا عيينة طعنةً ... جَرَمت فزارة بعدها أن يغضبوا (٣)\nالمورج: لا يدعونكم (٤).\nالفراء: لا يكسبنكم، ويقال: فلان جريمة أهله؛ أي: كاسبهم (٥).\nقال الهذلي يصف عقابًا:\nجريمة ناهض في رأس نيق ... ترى لعظام ما جمعت صليبا (٦)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ٦٣، عن ابن عباس، عن قتادة.\n(٢) الذين وجدته في \"مجاز القرآن\" ١/ ١٤٧ له أنَّه قال: ولا يحملنكم، ولا يعدينكم ثم ذكر البيت.\n(٣) قائل البيت أبو أسماء بن الضريبة، وقيل: عطية بن عفيف، وسببه أن كرزا العقيلي قتل أبا عيينة حصن بن حذيفة، فقال الشاعر ما قاله، رثاء.\nوقد ذكر البيت سيبويه في \"الكتاب\" ١/ ٤٦٩، وأبو عبيدة في \"مجاز القرآن\" ١/ ١٤٧، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ٥٥٠)، والطبري في \"جامع البيان\" ٦/ ٦٣.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٩.\n(٥) \"معاني القرآن\" ١/ ٢٩٩، وقد تصرَّف المصنف في النص.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٦/ ٤٥.\nوالنيق بكسر النون، أرفع موضع في الجبل.\nانظر: \"القاموس المحيط\" للفيروزآبادي (نيق).\nوالصليب هو الودك.","vol":"11","page":126},{"text":"وقال بعضهم: لا يُحِقَّنَّ، ولا يجبن لكم (١)، دليله قوله ﴿لَا جَرَمَ أَنَّ لَهُمُ النَّارَ﴾ أي: حقَّ لهم النَّار.\n﴿شَنَآنُ قَوْمٍ﴾ أي: بغضهم وعداوتهم، وهو مصدر شنئت، وقرأ أهل المدينة والشام، وعاصم، والأعمش بجزم النون الأولى، وقرأ الآخرون بالفتح (٢)، وهما لغتان، إلَّا أن الفتح أجود؛ لأنَّه أفخم اللغتين، وهو اختيار أبي عبيد، وأبي حاتم، ولأن المصادر أكثرها يجيء على فعَلان، بفتح العين، مثل الضربان، والنزوان، والسيلان، والفسلان، والنسلان، ونحوها (٣).\n﴿أَنْ صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ﴾ قرأ ابن كثير، وابن أبي إسحاق، وأبو عمرو ﴿إِن﴾ بكسر الألف، على الاستئناف، والجزاء، واختاره أبو عبيد اعتبارًا بقراءة عبد الله (إن يصدوكم)، وقرأ الباقون بفتح الألف؛ أي: لأنَّ صدوكم (٤)، ومعنى الآية: لا يحملنكم بغض قوم على الاعتداء؛ لأنهم صدوكم، واختاره أبو\n_________\n(١) قائل ذلك هو الأخفش في \"معاني القرآن\" ٢/ ٤٥٩.\n(٢) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٣، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٥٢٩، وعاصم قرأ بإسكان النون في رواية أبي بكر بن عياش.\n(٣) ذكر ذلك ابن زنجلة في \"الحجة\" (ص ٢٢٠).\nوانظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٤٠٤، فقد أفاض في توجيه القراءتين.\n(٤) انظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٤٠٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٣، وقراءة (إن يصدوكم) شاذة، غير مقروء بها، ذكرها ابن جني في \"المحتسب\" ١/ ٢٠٦، والقراء في \"معاني القرآن\" ١/ ٣٠٠.","vol":"11","page":127},{"text":"حاتم، (ومحمد بن جرير) (١).\nقال ابن جرير: لأنَّه لا تدافع بين أهل العلم أن هذِه السورة نزلت بعد قصة الحديبية، فإذا كان كذلك فالصد قد تقدم (٢).\n﴿أَنْ تَعْتَدُوا﴾ عليهم فتقتلوهم، وتأخذوا أموالهم، ﴿وَتَعَاوَنُوا﴾ أي: وليُعِنْ بعضكم بعضًا، يقال للمرأة إذا كسا اللحم حجمها، وبراجمها: متعاونة (٣)، ﴿عَلَى الْبِرِّ﴾ وهو متابعة الأمر، ﴿وَالتَّقْوَى﴾ وهي مجانبة الهوى، ﴿وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ﴾ يعني: المعصية، والظلم.\n[١٢١٢] أخبرنا ابن فنجويه (٤)، ثنا أبو بكر بن مالك القطيعي (٥)، ثنا عبد الله بن أحمد بن حنبل (٦) قال: حدثني أبي (٧)، حدثني عبد الرحمن بن مهدي (٨)، عن معاوية بن صالح (٩)، عن أبي\n_________\n(١) في (ت): وابن جويبر.\n(٢) هذا التعليل من الطبري لبيان أن قراءة الفتح أبين معنى، وأوضح في المراد، مع إثباته للقراءة الأخرى، وعدم رده لها، كما هو ظاهر من سياق كلامه في \"جامع البيان\" ٦/ ٦٥.\n(٣) وكانت طاعنة في السنن، كما في \"القاموس المحيط\" للفيروزآبادي (عون).\n(٤) ثقة، صدوق، كثير الرِّواية للمناكير.\n(٥) ثقة.\n(٦) ثقة.\n(٧) إمام، ثقة، حافظ، فقيه، حجة.\n(٨) ثقة، ثبت، حافظ.\n(٩) صدوق له أوهام.","vol":"11","page":128},{"text":"عبد الرحمن السلمي (١) قال: سمعت وابصة بن معبد (٢)، صاحب النَّبيّ - ﷺ -، قال: جئت إلى النَّبيّ - ﷺ - أسأله عن البر والإثم، فقال: \"جئت تسأل عن البر والإثم؟ \" فقلت: والذي بعثك بالحق، ما جئت أسألك عن غيره. فقال: \"البر ما انشرح له صدرك، والإثم ما حاك في صدرك، وإن أفتاك عنه النَّاس\" (٣).\n_________\n(١) عبد الله بن حبيب بن ربيعة، ثقة، ثبت، وجاء في بعض المصادر: (أبو عبد الله السلمي) كما سيأتي في التخريج.\n(٢) وابصة بن معبد بن عتبة، أبو الشعثاء الأسدي، صحابي جليل، كان قارئًا، بكاء، لا يملك دمعه، توفي بالرقة.\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٤٧٦، \"حلية الأولياء\" لأبي نعيم ٢/ ٣٢، \"أسد الغابة\" لابن الأثير ٥/ ٧٦.\n(٣) [١٢١٢] الحكم على الإسناد:\nفي إسناده السلمي، مختلف فيه: هل هو أبو عبد الرحمن كما هنا وفي بعض مصادر التخريج، أم هو أبو عبد الله كما في مصادر أخرى، فالأول ثقة، والثاني مجهول، ومتابعة حماد الآتية له لا يفرح بها فإن فيها الزُّبير ضعيف يروي المناكير، وهو لم يسمع من أيوب.\nلكن الحديث صح من طريق آخر، سيأتي.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٤/ ٢٢٧ (١٧٩٩٩) من طريق عبد الرحمن بن مهدي عن معاوية .. به، إلَّا أنَّه قال: أبو عبد الله السلمي، وهو مجهول، وأمَّا أبو عبد الرحمن فليس له رواية عن وابصة، والصَّواب ما في \"المسند\".\nثم أخرجه ٤/ ٢٢٨ (١٨٠٠١) من طريق حماد بن سلمة، عن الزُّبير بن عبد السَّلام، من أيوب بن عبد الله بن مكرز، عن وابصة به، والزبير ضعيف، ولم يسمع من أيوب.\nوأخرجه أبو يعلى في \"المفاريد\" (ص ٩٨)، والطبراني في \"المعجم الكبير\" ٢٢/ ١٤٨ (٤٠٣).","vol":"11","page":129},{"text":"[١٢١٣] وأخبرنا ابن فنجويه (١)، ثنا الفضل بن الفضل الكندي (٢) قال: ثنا أحمد بن مكرم البرتي (٣) -ببغداد- ثنا علي بن المديني (٤)، ثنا زيد بن الحباب (٥)، ثنا معاوية بن صالح (٦) قال: ثنا عبد الرحمن بن جبير بن نفير الحضرمي (٧) قال: حدثني أبي (٨) قال: سمعت النواس ابن سمعان الأنصاري (٩) قال: سألت رسول الله - ﷺ - عن البر والإثم، فقال: \"البر حسن الخلق، والإثم ما حاك في نفسك (١٠)، وكرهت أن يطلع عليه النَّاس\" (١١).\n_________\n(١) ثقة، صدوق، كثير الرِّواية للمناكير.\n(٢) صدوق.\n(٣) أحمد بن مكرم بن خالد، أبو الحسن البرتي.\nروى عن: علي بن المديني. وعنه ابن المظفر والوراق.\nقال الخطيب: أحاديثه مستقيمة.\nانظر: \"تاريخ بغداد\" للخطيب ٥/ ١٧٠.\nوالبرتي: نسبة إلى برت مدينة بنواحي بغداد.\nانظر: \"الأنساب\" للسمعاني ١/ ٣٠٨.\n(٤) الإمام، الثقة، الثبت.\n(٥) صدوق.\n(٦) صدوق له أوهام.\n(٧) ثقة.\n(٨) جبير بن نفير، ثقة، جليل.\n(٩) صحابي، مشهور.\n(١٠) في (ت): في صدرك.\n(١١) [١٢١٣] الحكم على الإسناد:\nإسناد المصنف فيه معاوية بن صالح، له أوهام، والحديث ثابت كما سيأتي. =","vol":"11","page":130},{"text":"﴿وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾.\n\n<span data-type=\"title\" id=toc-1040>٣ </span>- قوله - غز وجل -: ﴿حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ﴾\nوهي: كل ما له نفس سائلة، مما أباح الله أكلها، فارقها روحها بغير تذكية (١)، وإنَّما قلنا: نفس سائلة، لأنَّ السمك، والجراد ميتتان، وهما حلال (٢).\n﴿وَالدَّمُ﴾ أُجمل هنا، وفسِّر في آية أخرى، فقال عز من قائل: ﴿أَوْ دَمًا مَسْفُوحًا﴾ (٣) لأنَّ الكبد، والطحال دمان، وهما حلال.\n[١٢١٤] أخبرنا (ابن فنجويه) (٤)، ثنا أبو سعيد أحمد بن علي بن\n_________\n= التخريج:\nأخرجه مسلم كتاب البر والصلة، باب تفسير البر والإثم (٢٥٥٣)، والترمذي كتاب الزهد، باب ما جاء في البر والإثم (٢٣٨٩)، والبيهقيّ في \"السنن الكبرى\" ١٠/ ١٩٢، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ١٢٣ (٣٩٧)، وغيرهم من طريق عبد الرحمن بن جبير بن نفير عن أبيه، عن النواس به.\nوفي الباب عن أبي ثعلبة الخشني، عند أحمد في \"المسند\" ٤/ ١٩٤ (١٧٧٤٢)، وواثلة عند الطّبرانيّ في \"المعجم الكبير\" ٢٢/ ٨١ (١٩٧).\n(١) انظر: \"الكليات\" للكفوي (ص ٨٥٩).\nوأول من استخدم مصطلح النَّفس السائلة هو إبراهيم النَّخعيُّ.\nانظر: \"السنن الكبرى\" للبيهقي ١/ ٢٥٣.\nوهم يقصدون بالنفس السائلة الدم.\nانظر: \"المغني\" لابن قدامة ١/ ٤١.\n(٢) في (ت): حلالان.\n(٣) الأنعام: ١٤٥.\n(٤) في (ت): (أبو عبد الله بن الحسين بن محمَّد بن الحسين الدينوري) وهو صدوق، كثير الرِّواية للمناكير.","vol":"11","page":131},{"text":"عمر بن حبيش الرازي (١)، ثنا محمَّد بن أيوب الرازي (٢)، ثنا سعيد بن منصور (٣)، ثنا عبد الرحمن بن زيد بن أسلم (٤)، عن أبيه (٥)، عن ابن عمر، قال: قال رسول الله - ﷺ -: \"أحلت لنا ميتتان ودمان، فأمَّا الميتتان فالحيتان والجراد، وأمَّا الدمان، الطحال والكبد\" (٦).\n﴿وَلَحْمَ الْخِنْزِيرِ﴾ وكل شيء منه حرام، وإنَّما خص اللحم؛ لأنَّه\n_________\n(١) ثقة.\n(٢) محمَّد بن أيوب بن يَحْيَى بن الضريس الرازي، الحافظ المحدث، الثقة.\n(٣) ثقة، مصنف.\n(٤) ضعيف.\n(٥) ثقة، عالم وكان يرسل.\n(٦) [١٢١٤] الحكم على الإسناد:\nإسناده ضعيف، من أجل عبد الرحمن، لكنَّه صح من طريق أخرى كما سيأتي.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٢/ ٩٧ (٥٧٢٣)، والشّافعيّ في \"مسنده\" ٢/ ٣٤٠، وعبد بن حميد في \"المنتخب\" (ص ٢٦٠) (٨٢٠)، وابن ماجة كتاب الصيد، باب صيد الحيتان والجراد (٣٢١٨)، والبيهقيّ في \"السنن الكبرى\" ١/ ٢٥٤، والعقيلي في \"الضعفاء\" ٢/ ٣٣١ من طريق عبد الرحمن بن زيد بن أسلم، عن أبيه، عن ابن عمر به، وعبد الرحمن ضعيف، وتابعه أخوه عبد الله، عن أبيه، عن الدارقطني في \"السنن\" ٤/ ٢٧٢، وعبد الله ضعيف.\nوأخرجه البيهقي في \"السنن الكبرى\" ١/ ٢٥٤ من طريق ابن وهب ثنا سليمان بن بلال، عن زيد بن أسلم، عن ابن عمر موقوفًا عليه،، وهذا إسناد صحيح، وقال أبو زرعة: الموقوف أصح.\nانظر: \"علل الحديث\" لابن أبي حاتم ٢/ ١٧.\nومثل هذا الحديث ليس من قِبل الرأي، فيكون له حكم المرفوع.\nانظر: \"التلخيص الحبير\" لابن حجر ١/ ٢٦.","vol":"11","page":132},{"text":"أعظم منافعه، ﴿وَمَا أُهِلَّ﴾ ذبح ﴿لِغَيْرِ اللَّهِ بِهِ﴾ وذكر عليه غير اسم الله.\n﴿وَالْمُنْخَنِقَةُ﴾ (١) قال أبو ميسرة (٢): في المائدة ثمان عشرة فريضة، ليست في سورة من الفرقان غيرها، وهي آخر سورة نزلت، ليس فيها منسوخ ﴿وَالْمُنْخَنِقَةُ * وَالْمَوْقُوذَةُ * وَالْمُتَرَدِّيَةُ * وَالنَّطِيحَةُ * وَمَا أَكَلَ السَّبُعُ * وَمَا ذُبِحَ عَلَى النُّصُبِ * وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ﴾، ﴿وَمَا عَلَّمْتُمْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ﴾، ﴿وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ﴾ ﴿وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾ وتمام الطهور، ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾، ﴿وَالسَّارِقُ وَالسَّارِقَةُ﴾، ﴿لَا تَقْتُلُوا الصَّيْدَ﴾ إلى قوله ﴿ذُو انْتِقَامٍ﴾ ﴿مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ﴾، وقوله: ﴿شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ﴾ [٣٩٩] الآية (٣).\nفأما ﴿وَالْمُنْخَنِقَةُ﴾ فهي التي تختنق، فتموت (٤)، قال ابن عباس: كان أهل الجاهلية يخنقون الشَّاةِ، حتَّى إذا ماتت أكلوها (٥).\n_________\n(١) من (ت).\n(٢) هو عمرو بن شرحبيل.\n(٣) أخرجه سعيد في \"سننه\" ٤/ ١٤٣٥ (٧١١)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ١٣٧) (٢٥٠)، وابن الجوزي في \"نواسخ القرآن\" (ص ٢٩٧)، وزاد السيوطي في \"الدر المنثور\" ٢/ ٤٤٧، الفريابي وابن المنذر وأبا الشَّيخ.\n(٤) هذا قول الضَّحَّاك، وقتادة، والسدي.\nانظر: \"جامع البيان\" للطبري ٦/ ٦٨.\n(٥) أخرجه الطبري في \"جامع البيان\" ٦/ ٦٨ بلفظ: هي التي تخنق فتموت. وقد رجح قول الضَّحَّاك والسدي من أن المنخنقة التي تختنق فتموت، ولو أراد التي تخنق لقال والمخنوقة.","vol":"11","page":133},{"text":"﴿وَالْمَوْقُوذَةُ﴾ التي تضرب بالخشب حتَّى تموت، قال قتادة: كان أهل الجاهلية يضربونها بالعصا، حتَّى إذا ماتت أكلوها (١)، ويقال منه: وَقَذَهُ، يَقِذُهُ، وَقْذًا، إذا ضربه حتَّى أشفى على الهلاك (٢)، قال الفرزدق:\nشغَّارة تقذ الفصيل برجلها ... فطَّارة لقوادم الأبكارِ (٣)\n﴿وَالْمُتَرَدِّيَةُ﴾ التي تتردى من مكان عال، أو بئر فتموت.\n﴿وَالنَّطِيحَةُ﴾ التي تنطحها صاحبتها فتموت، وهاء التأنيث تدخل في الفعيل بمعنى الفاعل، فإذا كان بمعنى المفعول استوى فيه المذكر والمؤنث، نحو لحية دهين، وعين كحيل، وكف خضيب، وإنما أدخل الهاء هنا؛ لأنَّ الاسم لم يتقدمها، فلو أسقط الهاء منها لم يُدر أهي صفة لمؤنث، أو مذكر؟ والعرب تقول: لحية دهين، وعين كحيل، وكف خضيب، فإذا حذفوا الاسم، وأفردوا الصفة أدخلوا الهاء، فقالوا: رأينا كحيلة، وخضيبة، ودهينة، وأكيلة السبع، فأدخلوا الهاء، مثل: الذبيحة، والنسيكة (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ٦٩.\n(٢) هذِه عبارة الطبري في \"جامع البيان\" ٦/ ٦٩.\n(٣) \"ديوانه\" (ص ٤٥٢)، \"النقائض\" لأبي عبيدة ١/ ٢٤١، البيت رقم (٣٧)، قال أبو عبيدة: قوله شغارة يقول: تشغر الفصيل برجلها، وذلك إذا دنا من أمه ليرضع وهي تحلب، ضربته برجلها من خلف شبه الرمح، فتدق عنقه. قال: والفطر الحلب بالسبابة والوسطى، وخلفا الشرع المقدمان هما القادمان، وجمعه القوادم.\n(٤) انظر: \"جامع البيان\" للطبري ٦/ ٧٠، حيث إن المصنف نقله هنا بتصرف.","vol":"11","page":134},{"text":"﴿وَمَا أَكَلَ السَّبُعُ﴾ غير المعلم، قرأ ابن عباس (وأكيل السبع) (١)، وقرأ ابن أبي زائدة: (وأكيلة السبع)، وقرأ الحسن، وطلحة بن سليمان (٢) (وما أكل السبع) بسكون الباء، وهي لغة، قال حسَّان بن ثابت في عتبة بن أبي لهب (٣):\nمن يرجع العام إلى أهله ... فما أكيل السبع بالراجعِ\nوقال قتادة: كان أهل الجاهلية إذا قتل السبع شيئًا أو أكل منه أكلوا\n_________\n(١) أخرجها عنه الطبري في \"جامع البيان\" ٦/ ٧٢.\nوقراءته شاذة، ذكرها أبو حيان في \"البحر المحيط\" ٣/ ٤٣٨، ونسبها إلى عبد الله.\n(٢) طلحة بن سليمان السمان.\nله شواذ تروى عنه، أخذ القراءة عن فياض بن غزوان.\nوأخذ عنه: إسحاق بن سليمان، وعبد الصَّمد الرازي.\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٣٤١.\nوكل الأوجه التي ذكرها المصنف في الآية شاذة، لا يقرأ بها، والمقروء به هو قوله: ﴿وَمَا أَكَلَ السَّبُعُ﴾ بضم الباء.\n(٣) الذي طلق بنت رسول الله - ﷺ -، وآذاه أذى بالغًا، فدعا عليه النَّبيّ - ﷺ - أن يسلط الله عليه كلبًا من كتابه، فأكله الأسد، وهو في سفرة له بالشام، فقال فيه حسَّان أبياتًا، أولها:\nسائل بني الأشعر إن جئتهم ... ما كان أنباء أبي واسع\nوأبو واسع هو عتبة، ثم ذكر البيت الذي أورده المصنف، في قصيدة طويلة.\nانظر: \"تصحيفات المحدثين\" لأبي هلال ٢/ ٧٠٨، \"الذرية الطاهرة\" للدولابي ١/ ٥٧، \"دلائل النبوة\" إسماعيل الأصبهاني ٢/ ٢٢٠.\nوالأبيات في \"ديوان حسَّان\" بعناية البرقوقي (ص ٣١٥)، ولكن البيت المراد غير موجود فيه.","vol":"11","page":135},{"text":"ما بقي (١).\n﴿إِلَّا مَا ذَكَّيْتُمْ﴾ يعني: إلَّا ما أدركتم ذكاته من هذِه الأشياء، والتذكية: تمام فري الأوداج، وإنهار الدم (٢)، ومنه الذكاء في السنن، وهو أن يأتي على قروحه سنة (٣)، وذلك تمام استكمال القوة، ومنه المثل السائر: جري المذكيات غلاب (٤)، وقال الشاعر (٥):\nيفضله إذا اجتهدوا عليها ... تمام السنن منه والذكاءُ\nومنه الذكاء في الفهم، إذا كان قام العقل، سريع القبول، وتقول: ذكيت النَّار إذا أتممت إشعالها، فمعنى قوله ﴿ذَكَّيْتُمْ﴾ أي: أدركتم ذكاته على التمام.\nوقال ابن عباس، وعبيد بن عمير: إذا طرفت بعينها، أو مصعت\n_________\n(١) في (ت): منه. والأثر أخرجه الطبري في \"جامع البيان\" ٦/ ٧٢.\n(٢) \"لسان العرب\" لابن منظور (ذكى).\n(٣) هذا قول الخليل، كما في \"معاني القرآن\" للزجاج ٢/ ١٤٦، والمراد من العبارة: الفرس الذي يأتي بعد تمام القروح بسنة.\n(٤) ذكر هذا المثل الزجاج في \"معاني القرآن\" ٢/ ١٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٥٢.\n(٥) هو زهير بن أبي سلمى، والبيت في \"ديوانه\" (ص ٦٩)، \"معاني القرآن\" للزجاج ٢/ ١٤٦، \"معاني القرآن\" للنحاس ٢/ ٢٥٨، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٥٢.","vol":"11","page":136},{"text":"بذنبها أو ركضت برجلها، أو تحركت فقد حلت لك (١).\n[١٢١٥] أخبرنا (ابن فنجويه) (٢) قال: أنا أبو بكر السني (٣) قال: أخبرنا أبو عبد الرحمن النَّسائيّ (٤) قال: أنا محمَّد بن بشار (٥)، عن محمَّد (٦)، ثنا شعبة (٧) قال: سمعت حاضر بن المهاجر الباهلي (٨) قال: سمعت سليمان بن يسار (٩)، عن زيد بن ثابت (١٠) أن ذئبًا نيّب [٤٠٠] في شاة، فذبحوها بمروة، فرخص النَّبيّ - ﷺ - في أكله.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ٧٢، ٧٣، عن ابن عباس، وعن عبيد بن عمير، وقد ورد ذلك عن علي بن أبي طالب، والحسن، وقتادة، والنخعي، وطاوس، والضَّحَّاك، وابن زيد.\nانظر: أقوالهم عند الطبري في \"جامع البيان\" ٦/ ٧٢ - ٧٣.\n(٢) في (ت): أبو عبد الله بن فنجويه الدينوري. وهو ثقة، صدوق، كثير الرِّواية للمناكير.\n(٣) حافظ، ثقة.\n(٤) الحافظ صاحب \"السنن\".\n(٥) بندار، ثقة.\n(٦) محمَّد بن جعفر، غندر، ثقة، صحيح الكتاب إلَّا أن فيه غفلة.\n(٧) ابن الحجاج، ثقة، حافظ، متقن، أمير المؤمنين في الحديث.\n(٨) حاضر بن المهاجر الباهلي، أبو عيسى.\nروى عن: سليمان بن يسار. وعنه: شعبة.\nقال أبو حاتم: مجهول، وكذا قال الذهبي، وقال ابن حجر: مقبول.\nانظر: \"تهذيب الكمال\" للمزي ٥/ ٣٢١، \"الكاشف\" للذهبي ١/ ١٩٩، \"تقريب التهذيب\" لابن حجر (ص ١٠٦٦).\n(٩) ثقة، فاضل.\n(١٠) صحابي، مشهور. =","vol":"11","page":137},{"text":"[١٢١٦] وأخبرنا أبو بكر الجوزقي (١) قال: أخبرنا أحمد بن محمَّد ابن يَحْيَى البزاز (٢) قال: حدّثنا سختويه بن مازيار (٣)، ثنا محبوب بن\n_________\n= [١٢١٥] الحكم على الإسناد:\nإسناده ضعيف، آفته الحاضر، لكن الحديث صح من طريق كعب الآتي وغيره، وبه يتقوى حديث زيد.\nالتخريج:\nأخرجه النَّسائيّ في \"السنن الكبرى\" ٣/ ٦١ (٤٤٩٠)، وابن ماجة في \"السنن\" كتاب الذبائح، باب ما يذكى به (٣١٧٦)، وأحمد في \"المسند\" ٥/ ١٨٣ (٢١٥٩٧)، والحاكم في \"المستدرك\" ٤/ ١٢٧، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٢٠٠ (٥٨٨٥)، والطبراني في \"المعجم الكبير\" (٤٨٨٢)، والمزي في \"تهذيب الكمال\" ٥/ ٣٢٢، كلهم من طريق شعبة عن الحاضر بن المهاجر .. به، والحاضر مجهول.\nوجواز أكل ما ذبح بالمروة -وهو الحجر- له شاهد من حديث كعب بن مالك، أن جارية له كانت ترعى غنمًا بسلع فأبصرت شاة تموت، فكسرت حجرًا فذبحتها، فذكروا ذلك للنبي - ﷺ - فأمرهم بأكلها. أخرجه البُخاريّ في الذبائح والصيد (٥٥٠١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٢١١، ٢١٢ (٥٨٩٢، ٥٨٩٣).\nوشاهد من طريق الشعبي عن محمَّد بن صفوان قال: ذبحت أرنبين بمروة، فأمرني\nالنَّبيّ - ﷺ - بأكلهما، أخرجه أبو داود كتاب الذبائح، باب في الذبيحة بالمروة (٢٨٢٢)، والنَّسائي ٧/ ١٩٧، وأحمد في \"المسند\" ٣/ ٤٧١ (١٥٨٧٠).\n(١) ثقة.\n(٢) قال الخليلي: ثقة، مأمون.\n(٣) سختويه -بمعجمة ثم مثناة- بن مازيار، هو عبد الله بن عبد الرحمن بن عبد الخالق، هكذا وجدته في \"نزهة الألباب\" لابن حجر ١/ ٣٦٣، ولم يذكر فيه شيئًا، وقد وثقه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٣٠٧ وقال: مستقيم الأمر في الحديث.","vol":"11","page":138},{"text":"الحسن (١)، ح (٢).\n[١٢١٧] وأخبرنا أبو عبد الله الثَّقفيُّ (٣)، أخبرنا أبو بكر محمَّد بن إسحاق (٤)، أخبرنا أبو عبد الرحمن أحمد بن شعيب (٥) قال: حدّثنا عبد الله بن محمَّد بن عبد الرحمن (٦) قال: ثنا غندر (٧)، حدّثنا شعبة (٨)، ح (٩).\n[١٢١٨] وأخبرنا ابن فنجويه (١٠) قال: أخبرنا أبو بكر السني (١١)،\n_________\n(١) محمَّد بن الحسن بن هلال البصري القرشي، صدوق فيه لين، ورمي بالقدر.\n(٢) من (م)، (ت).\n(٣) ابن فجويه، ثقة، صدوق، كثير الرِّواية للمناكير.\n(٤) ابن السني، حافظ، ثقة.\n(٥) النَّسائيّ، الحافظ، صاحب \"السنن\".\n(٦) عبد الله بن محمَّد بن عبد الرحمن بن المسور بن مخرمة الزُّهريّ.\nروى عن: ابن عيينة، وغندر. وعنه: الجماعة، إلَّا البُخاريّ، وابن أبي داود.\nوثقه النَّسائيّ، والدارقطني، وابن حبان، وقال أبو حاتم، وابن حجر: صدوق.\nتوفي سنة (٢٥٦ هـ).\nقال في \"تحرير التقريب\": بل ثقة .. وهو شيخ مسلم، وأصحاب الكتب الأربعة، ولا نعلم فيه جرحًا، وهذا أقرب.\nانظر: \"الثقات\" لابن حبان ٨/ ٣٦٥، \"تهذيب الكمال\" للمزي ١٦/ ٦٩، \"تقريب التهذيب\" لابن حجر (٣٥٨٩)، \"تحرير التقريب\" لشعيب الأرنؤوط، بشار عواد ٢/ ٢٦٤.\n(٧) محمَّد بن جعفر، ثقة، صحيح الكتاب إلَّا أن فيه غفلة.\n(٨) ابن الحجاج، ثقة، حافظ، متقن.\n(٩) من (م)، (ت).\n(١٠) ثقة، صدوق، كثير الرِّواية للمناكير.\n(١١) حافظ، ثقة.","vol":"11","page":139},{"text":"أخبرنا (١) النَّسائيّ، أنا محمَّد بن عبد الله بن بزيع (٢)، عن (٣) يزيد بن زريع (٤) قالوا: ثنا خالد الحذاء (٥)، عن أبي قلابة (٦)، عن أبي الأشعث الصنعاني (٧)، عن شداد بن أوس (٨) قال: قال رسول الله - ﷺ -: \"إن الله كتب الإحسان على كل شيء، فإذا قتلتم فأحسنوا القتلة، وإذا ذبحتم فأحسنوا الذبح، وليحد أحدكم شفرته، وليرح ذبيحته\" (٩).\n_________\n(١) زاد في (ت): (أبو عبد الرحمن). وهو الإمام الحافظ، صاحب \"السنن\".\n(٢) محمَّد بن عبد الله بن بزيع، أبو عبد الله البصري، ثقة.\n(٣) في (م)، (ت): حدّثنا.\n(٤) يزيد بن زريع العيشي، أبو معاوية البصري، ثقة، ثبت.\n(٥) خالد بن مهران الحذاء، أبو المنازل البصري، ثقة، يرسل.\n(٦) عبد الله بن زيد الجرمي، ثقة، فاضل، كثير الإرسال.\n(٧) في النسخ: الأشعث. وهو خطأ -وهو أبو الأشعث شراحيل بن آده الصنعاني، تابعي ثقة.\n(٨) شداد بن أوس بن ثابت الأنصاري، صحابي جليل، من فقهاء الصّحابة، وزهادهم، وعبادهم، مات بالقدس سنة (٥٨ هـ).\nانظر: \"حلية الأولياء\" لأبي نعيم ١/ ٢٦٤، \"سير أعلام النبلاء\" للذهبي ٢/ ٤٦٠، \"أسد الغابة\" لابن الأثير ٢/ ٣٨٧.\n(٩) [١٢١٦ - ١٢١٨] الحكم على الإسناد:\nفي الطَّريق الأولى عند المصنف سختويه، لم يوثقه غير ابن حبان، ومحبوب صدوق فيه لين، والحديث ثبت من وجه آخر كما سيأتي في التخريج.\nالتخريج:\nأخرجه مسلم كتاب الذبائح، باب الأمر بإحسان الذبح والقتل وتحدية الشفرة (١٩٥٥)، والنَّسائيُّ في \"السنن الكبرى\" ٥/ ١٩٩ (٨٦٥٨)، وأبو داود كتاب =","vol":"11","page":140},{"text":"[١٢١٩] وأخبرنا الحسين بن محمَّد بن الحسين (١)، حدّثنا أحمد ابن جعفر (٢)، حدّثنا يوسف بن عبد الله (٣)، ثنا أبو سلمة التبوذكي (٤)، ثنا حماد (٥)، عن عاصم (٦)، عن عكرمة (٧) أن رجلًا أضجع شاته، وجعل يحد شفرته، ليذبحها، فقال له النَّبيّ - ﷺ -: \"تريد أن تميتها موتات قبل أن تذبحها؟ \" (٨)\n_________\n= الضحايا، باب في النَّهي أن تصبر البهائم والرفق بالذبيحة (٢٨١٥) وغيرهم، من طريق أبي قلابة، عن أبي الأشعث، عن شداد به.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرِّواية للمناكير.\n(٢) أبو بكر القطيعي، ثقة.\n(٣) ابن ماهان، لم أجده.\n(٤) موسى بن إسماعيل، ثقة، ثبت.\n(٥) ابن زيد، ثقة، ثبت.\n(٦) ابن سليمان الأحول، ثقة.\n(٧) ثقة، ثبت، عالم بالتفسير.\n(٨) [١٢١٩] الحكم على الإسناد:\nفي إسناده يوسف بن عبد الله لم أجده، مع إرسال عكرمة، لكن الحديث، قد صححه الحاكم، وأقره الذهبي، وصححه الهيثمي في \"مجمع الزوائد\" ٥/ ٣٣، والألباني في \"الصحيحة\" (٢٤)، وحماد مرَّة ينشط فيرفعه، ومرَّة يصل به إلى عكرمة، وهذا الاختلاف لا يضر، خاصة وأن له متابعًا، وهو عبد الرحيم بن سليمان، عند البيهقي كما سيأتي في التخريج.\nالتخريج:\nأخرجه عبد الرَّزاق في \"المصنف\" ٤/ ٤٩٣ (٨٦٠٨) من طريق معمر، عن عاصم الأحول، عن عكرمة مرسلًا، كما هو عند المصنف.\nوأخرجه الحاكم في \"المستدرك\" ٤/ ٢٥٧ من طريق عبد الرحمن بن المبارك، عن حماد، عن عاصم، عن عكرمة، عن ابن عباس مرفوعًا، وصححه على شرط =","vol":"11","page":141},{"text":"﴿وَمَا ذُبِحَ عَلَى النُّصُبِ﴾ قال بعضهم: هو جمع، واحدها نصاب، وقيل: هو واحد، وجمعه أنصاب مثل عنق، وأعناق (١).\nوقرأ الحسن بن صالح، وطلحة بن مصرف (النصب) بجزم الصاد، وروى الحسين بن علي الجعفي عن أبي عمرو (النصب) بفتح النون، وسكون الصاد، وقرأ الجحدري بفتح النون والصاد، وجعله أسمًا موحدًا كالجبل، والجمل، والجمع أنصاب، كالأجمال، والأجبال، وكلها لغات (٢)، وهو: الشيء المنصوب، ومنه قوله: ﴿كَأَنَّهُمْ إِلَى نُصُبٍ يُوفِضُونَ﴾ (٣).\nواختلفوا في معنى النصب هاهنا، فقال مجاهد، وقتادة، وابن جريج: كانت حول البيت ثلاثمائة وستون حجرًا، كان أهل الجاهلية يذبحون لها (٤)، ويشرحون اللحم عليها، وكانوا يعظمون هذِه الحجارة، ويعبدونها، ويذبحون لها، وكانوا مع هذا يبدلونها،\n_________\n= الشيخين، ولفظه: \"أتريد أن تميتها موتات؟ هلا حددت شفرتك قبل أن تضجعها\".\nوأخرجه البيهقي في \"السنن الكبرى\" ٩/ ٢٨٠ عن عبد الرحيم بن سليمان، عن عاصم، عن عكرمة، عن ابن عباس مرفوعًا، وسنده صحيح.\n(١) انظر: \"معاني القرآن\" للزجاج ٢/ ١٤٦.\n(٢) انظر: \"لسان العرب\" لابن منظور (نصب)، ولم يثبت هنا من هذِه اللغات قراءة متواترة إلَّا قراءة ﴿النُّصُبِ﴾ بضم النون والصاد، أما في موضع المعارج ففيه وجهان متواتران.\n(٣) المعارج: ٤٣.\n(٤) في (ت): عليها.","vol":"11","page":142},{"text":"إذا شاؤوا (١)، بحجارة، هي أعجب إليهم منها، قالوا: وليست هي بأصنام، إنَّما الصنم ما يصور، وينقش (٢).\nوقال الآخرون: هي الأصنام المنصوبة (٣).\nقال الأعشى:\nوذا النَّصَب المنصوب لا تَنْسُكنَّهُ ... لعاقبة (٤) والله ربك فاعبدا (٥)\nثم اختلفوا في معناها، فقال بعضهم: تقديره: وما ذبح على اسم النصب (٦).\nابن زيد: ﴿وَمَا ذُبِحَ عَلَى النُّصُبِ﴾، ﴿وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ﴾ هما واحد (٧).\n_________\n(١) في (ت): إذا رأوا.\n(٢) هذا الأثر مركب من قول مجاهد، وقتادة، وابن جريج، وليس هو لواحد منهم بهذا السياق.\nانظر: أقوالهم في \"جامع البيان\" للطبري ٦/ ٧٥.\n(٣) هو قول الفراء في \"معاني القرآن\" ١/ ٣٠١، والزجاج في \"معاني القرآن\" ٢/ ١٤٦، وروي عن ابن عباس، كما في \"زاد المسير\" لابن الأثير ٢/ ٢٨٣.\n(٤) في المطبوع من ديوانه: ولا تعبد الأوثان والله فاعبدا. وكلمة: لعاقبة بعدها بيتين. ويبدو أنها رواية أخرى للبيت.\n(٥) البيت في ديوانه (ص ١٣٧)، \"الكتاب\" لسيبويه ٣/ ٥١٠.\nوانظر: \"المعجم المفصل في شواهد النحو الشعرية\"، إميل يعقوب ١/ ١٩٣.\n(٦) انظر: \"الوسيط\" للواحدي ٢/ ١٥٢.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٣/ ١١، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٥٧، وقال ابن عطية في \"المحرر الوجيز\" ٢/ ١٥٢: ما ذبح على النصب جزء مما أهل لغير الله به، لكن خص بالذكر بعد جنسه لشهرة الأمر، وشرف الموضع.","vol":"11","page":143},{"text":"قطرب: معناه ﴿وَمَا ذُبِحَ عَلَى النُّصُبِ﴾ أي: لأجلها، (على) بمعنى اللام وهما يتعاقبان في الكلام (١)، قال الله تعالى: ﴿فَسَلَامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ (٩١)﴾ (٢) أي: عليك، ﴿وَإِنْ أَسَأْتُمْ فَلَهَا﴾ (٣) أي: فعليها.\n﴿وَأَنْ تَسْتَقْسِمُوا﴾ معطوف على ما قبله، و﴿أَن﴾ في محل الرفع، أي: وحرم عليكم الاستقسام ﴿بِالْأَزْلَامِ﴾ والاستقسام: طلب القسم، والحكم من الأزلام (٤)، وهي القداح التي لا ريش لها، ولا نصل، واحدها زلم مثل عمر، وزلم مثل قلم، قال الشاعر:\nفلئن جذيمة قتَّلت سراوتها ... فنساؤها يضربن بالأزلامِ (٥)\n(وكان استقسامهم بالأزلام) (٦) على ما ذكره المفسرون أن أهل الجاهلية كان أحدهم إذا أراد سفرًا، أو غزوًا، أو تجارة، أو غير ذلك ضرب بالقداح، وكانت قداحًا مكتوبة على بعضها (نهاني ربي)، وعلى بعضها (أمرني ربي)، فإن خرج الآمر مضى لأمره وإن خرج الناهي أمسك (٧).\n_________\n(١) انظر: في \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٥٧.\n(٢) الواقعة: ٩١.\n(٣) الإسراء: ٧.\n(٤) انظر: \"لسان العرب\" لابن منظور (قسم).\n(٥) لم أعرف قائله.\n(٦) من (ت).\n(٧) هذِه عبارة الطبري في \"جامع البيان\" ٦/ ٧٦، مع تصرَّف يسير.","vol":"11","page":144},{"text":"وقال سعيد بن جبير: الأزلام حصى بيض، كانوا يضربون بها (١).\n[١٢٢٠] أخبرنا عبد الله بن حامد الوزان (٢)، أخبرنا أَحْمد بن محمَّد بن يوسف (٣)، حدثنا أَحْمد بن إبراهيم (٤) قال: ثنا يعقوب (٥) قال: حَدَّثني عبد العزيز بن عمران (٦)، ثنا هشام (٧) بن زياد بن عبد الله (٨)، عن محمَّد بن إسحاق (٩) قال: كانت هبل أعظم أصنام\n_________\n(١) أخرجه الطبري فِي \"جامع البيان\" ٦/ ٧٦.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو العباس السقطي، مختلف فِي عدالته.\n(٤) ابن شاذان، ثِقَة، ثبت، كثير الحديث.\n(٥) يعقوب بن سفيان الفسوي، ثِقَة، حافظ.\n(٦) عبد العزيز بن عمران بن عبد العزيز الزهري الأعرج.\nروى عن: داود بن الحصين، وعبد الرحمن بن زيد، وهشام بن سعد.\nوعنه: يعقوب، وابن الطباع.\nليس بشيء، متروك الحديث، إنما كان صاحب شعر، تُوفِّي سنة (١٩٧ هـ).\nانظر: \"الضعفاء\" للعقيلي ٣/ ١٣، \"تهذيب الكمال\" للمزي ١٨/ ١٧٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٩١.\n(٧) فِي الأصل، (م): أبو هشام.\n(٨) أبو هشام بن زياد بن عبد الله، كذا فِي الأصل، ولعل الصواب: هشام عن زياد بن عبد الله، وهشام هو ابن سعد المدنِيُّ، روى عنه عبد العزيز بن عمران، صدوق له أوهام، ورمي بالتشيع، مات بعد سنة (١٦٠ هـ).\nانظر: \"تقريب التهذيب\" لابن حجر (٧٢٩٤).\nوزياد هو ابن عبد الله البكائي، روى عن ابن إسحاق، صدوق، ثبت فِي المغازي، وفي حديثه عن غير ابن إسحاق لين.\nانظر: \"تهذيب الكمال\" للمزي ٩/ ٤٨٥، \"تقريب التهذيب\" لابن حجر (٢٠٨٥).\n(٩) صاحب المغازي، صدوق يدلس، ورمي بالتشيع والقدر.","vol":"11","page":145},{"text":"قريش بمكة، وكانت على بئر فِي جوف الكعبة، وكانت تلك البئر التي يجمع فيها ما يهدى للكعبة، وكان عند هبل قداح سبعة، كل قداح (١) منها فيه كتاب، قِدْحٌ فيه العقل (٢)، إذا اختلفوا فِي العقل من يحمله منهم، ضربوا بالقداح السبعة، فعلى من خرج العقل حمله، وقدح فيه (نعم) للأمر، إذا أرادوا يضربون به القداح، فإن خرج قدح نعم عملوا به، وقدح فيه (لا)، إذا أرادوا أمرًا ضربوا، فإن خرج قدح (لا) لم يفعلوا ذلك الأمر، وقدح فيه (منكم)، وقدح فيه ملصق، وقدح فيه (من غيركم)، وقدح فيه (المياه) إذا أرادوا أن يحفروا للماء ضربوا بالقداح، وفيها ذلك القدح فحيث ما خرج عملوا به، وكانوا إذا أرادوا أن يختنوا غلامًا، أو ينكحوا منكحًا (٣)، أو يدفنوا ميتًا، أو شكوا فِي نسب أحدهم، ذهبوا به إِلَى هبل بمائة درهم، وجزور، فأعطوها صاحب القداح الذي يضربها، ثم قربوا صاحبهم الذي يريدون به ما يريدون، فقالوا: يَا إلهنا، هذا فلان بن فلان، قد أردنا به كذا، وكذا فأخرج الحق. ثم يقولون لصاحب القداح: اضرب، فإن خرج عليه (منكم) كان وسيطًا (٤) منهم، وإن خرج عليه (من غيركم) كان حليفًا، وإن خرج عليه (ملصق) كان على منزلته فيهم، لا نسب له ولا حلف، وإن خرج فيه شيء مما سوى هذا، مما\n_________\n(١) كذا بالمخطوط، والصواب (قدح) على الإفراد.\n(٢) أي: الدية.\n(٣) فِي (ت): امرأة.\n(٤) أي: شريفا، خالص النسب.","vol":"11","page":146},{"text":"يعملون به نعم عملوا به، وإن خرج (لا) أخروه عامة ذلك حتَّى يأتوه مرة أخرى، ينتهون فِي أمورهم إِلَى ذلك مما أخرجت به القداح (١).\nقال الله تعالى: ﴿ذَلِكُمْ فِسْقٌ﴾ وقال مجاهد: هي كعاب فارس، والروم التي يتقامرون بها (٢).\nوقال سفيان بن وكيع (٣): هي الشطرنج (٤).\n_________\n(١) [١٢٢٠] الحكم على الإسناد:\nإسناد المصنف إِلَى ابن إسحاق ضعيف جدًّا، لكن مقالته ثابتة عنه فِي سيرته، كما سيأتي فِي التخريج.\nالتخريج:\nأخرجه الطبري فِي \"جامع البيان\" ٦/ ٧٧ من طريق ابن حميد عن سلمة، عن ابن إسحاق.\nوانظر: \"السيرة النبوية\" لابن هشام ١/ ١٦٠ ففيها كلام ابن إسحاق.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ٦/ ٧٦، وعبد بن حميد، كما فِي \"الدر المنثور\" للسيوطي ٢/ ٤٥٤.\n(٣) ابن الجراح، أبو محمَّد الرؤاسي، كان شيخًا فاضلًا، إلَّا أنَّه ابتلي بوراق سوء، يدخل فِي حديثه ما ليس منه، فنصحه الأئمة بتركه، فلم يفعل، فلذلك سقط حديثه، كما قال ابن حبان، تُوفِّي سنة (٢٤٧ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٣١، \"المجروحين\" لابن حبان ١/ ٧٧، \"سير أعلام النبلاء\" للذهبي ١٢/ ١٥٢، وبين ابن حجر فِي \"تقريب التهذيب\" (٢٤٥٦) أنَّه ساقط الحديث لأجل العلة التي ذكرها ابن حبان.\n(٤) ذكره عنه الطبري فِي \"جامع البيان\" ٩/ ٥١١، وقد استغرب هذا القول المحقق محمود شاكر ﵀، وحق له ذلك؛ لأن الشطرنج لا يستقسم بها، بل هي من اللهو واللعب المعروف، ولكن تزول الغرابة إذا علم أن لسفيان وراق سوء فلعله أدخل عليه هذا، فحدث به.","vol":"11","page":147},{"text":"[١٢٢١] أخبرنا (ابن فنجويه) (١) قال: حدثنا الفضل بن الفضل الكندي (٢) قال: ثنا الحسن بن داود الخشاب (٣)، ثنا سويد بن سعيد (٤)، ثنا أبو المحياة (٥)، عن عبد الملك بن عمير (٦)، عن رجاء بن أبي حيوة (٧)، عن أبي الدَّرداء (٨) قال: قال رسول الله - ﷺ -: \"من تكهن أو استقسم أو تطير طيرة ترده عن سفره لم ينظر إِلَى الدرجات العلى من الجنة يوم القيامة\".\n_________\n(١) فِي (ت): أبو عبد الله بن فنجويه الدينوري. وهو ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) صدوق.\n(٣) لم أجده عليه بعد البحث، وسيأتي فِي تفسير سورة سبأ باسم الحسن بن يزداد الخشاب، وهو أبو علي الحسن بن أبي على الخشاب النجار المعروف بحيل، ابن يزداد بن سيار. ولم يذكر بجرح أو تعديل.\nانظر: \"تاريخ دمشق\" لابن عساكر ١٣/ ٣٢٨، \"تهذيب الكمال\" للمزي ٢٦/ ٦٦.\n(٤) ابن سهل الهروي الأنباري، إلَّا أنَّه عمي فصار يتلقن ما ليس من حديثه فأفحش فيه ابن معين القول، كان صدوقًا فِي نفسه.\n(٥) يحيى بن يعلى التيمي، أبو المحيَّاة الكُوفيّ.\nروى عن: عبد الملك بن عمير، وليث بن أبي سليم، وهشام بن عروة.\nوعنه: سويد وابن أبي شيبة، ثِقَة، تُوفِّي سنة (١٨٠ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٣٢/ ٤٨، \"تقريب التهذيب\" لابن حجر (٧٦٧٦).\n(٦) ثِقَة، فصيح، عالم، تغير حفظه، وربما دلس.\n(٧) رجاء بن حيوة بن جرول، لجده جرول صحبة، قال ابن سعد: كان ثقةً فاضلًا كثير العلم. ووثقه أَيضًا العجلي والنَّسائيّ وابن حبان، وابن حجر فِي \"تقريب التهذيب\"، وقال فِي \"تهذيب التهذيب\": روايته عن أبي الدَّرداء مرسلة، مات سنة (١١٢ هـ).\n(٨) صحابي، مشهور. =","vol":"11","page":148},{"text":"﴿الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ﴾ يعني (١): أن ترجعوا إِلَى دينهم كفارًا، وفيه لغتان، يقال: يئس، ييأس يأسًا، وأيس، يأيس، إياسًا، وإياسة (٢)، قاله النضر بن شميل.\n_________\n= [١٢٢١] الحكم على الإسناد:\nإسناد المصنف ضعيف، فيه الخشاب لم يذكر بجرح أو تعديل، وسويد ضعيف، ورواية رجاء عن أبي الدَّرداء مرسلة، إلَّا أن الحديث يتقوى بالمتابعات التي سيأتي ذكرها، فيرتقي إِلَى الحسن لغيره، والاختلاف فِي الرفع والوقف لا يضر فِي صحة الحديث؛ لأن الحديث ليس من قبيل الرأي، فهو إخبار عن حكم غيبي أخروي.\nالتخريج:\nأخرجه ابن أبي شيبة فِي \"المصنف\" ٨/ ٥٧٢ (٢٦٨١١) عن شريك، عن عبد الملك بن عمير، عن رجاء، عن أبي الدَّرداء موقوفًا.\nوتا ٩ بيع ٢ شريكا وكيع عن عبد الملك .. به موقوفًا، عند هناد فِي \"الزهد\" ٢/ ٦٠٥ (١٢٩٤).\nوتابعه أَيضًا الثَّوريّ عن عبد الملك .. به إلَّا أنَّه رفعه، أخرجه الطبراني فِي \"المعجم الأوسط\" ٣/ ١١٨ (٢٦٦٣)، وأبو نعيم فِي \"حلية الأولياء\" ٥/ ١٧٤.\nوأخرجه البيهقي فِي \"شعب الإيمان\" ٢/ ٦٤ (١١٧٧) من طريق إبراهيم بن المهدي ثنا أبو المحياة عن عبد الملك .. به.\nوأخرجه تمام فِي \"فوائده\" ٣/ ١٦٨ (١٤٤٤) من طريق إبراهيم بن يزيد عن رقبة بن مصقلة، عن رجاء، عن أم الدَّرداء، عن أبي الدَّرداء مرفوعًا.\nتنبيه:\nنص الحديث عند الطبراني، وتمام، وغيرهما: \"لن يلج الدرجات العلى من تكهن، أو استقسم، أو رجع من سفر تطيرًا\".\n(١) فِي (ت): عن.\n(٢) انظر: \"لسان العرب\" لابن منظور (أيس)، و(يأس).","vol":"11","page":149},{"text":"﴿فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ نزلت هذِه الآية يوم الجمعة، وكان يوم عرفة، بعد العصر فِي حجة الوداع، سنة عشر، والنبي - ﷺ - واقف بعرفات على ناقته العضباء، فكادت عضد الناقة تندق، من ثقلها فبركت (١).\nوقال طارق بن شهاب: جاء رجل من اليهود إِلَى عمر بن الخطاب فقال له: آية تقرءونها، لو علينا نزلت وعلمنا ذلك اليوم لاتخذناه عيدًا. فقال له أية آية؟ فقال: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ فقال عمر: قد علمت فِي أي يوم نزلت، وفي أي مكان، إنها نزلت يوم عرفة، يوم جمعة، ونحن مع رسول الله -ﷺ- وقوف بعرفات، وكلاهما - بحمد الله- لنا عيد، ولا يزال ذلك اليوم عيدًا للمسلمين ما بقي منهم أحد (٢).\nوقال ابن عباس: كان ذلك اليوم خمسة أعياد، جمعة، وعرفة، وعيد اليهود، والنصارى، والمجوس، ولم تجتمع أعياد أهل الملل فِي يوم قبله، ولا بعده (٣).\n_________\n(١) ذكر ذلك الواحدي فِي \"تفسيره\" ٢/ ١٥٣، وفي \"أسباب النزول\" (ص ١٩٢) بدون إسناد، وأخرجه الطبري بمعناه عن أسماء بنت يزيد ٩/ ٥٢٩ (١١١٠٧).\n(٢) أخرجه أَحْمد فِي \"المسند\" ١/ ٢٨ (١٨٨)، والبخاري فِي كتاب التفسير، باب قوله: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ (٤٦٠٦)، وفي مواضع أخرى، ومسلم كتاب التفسير (٣٠١٧)، والنَّسائيّ فِي التفسير ١/ ٤٢٦ (١٥٧)، وغيرهم من طريق طارق بن شهاب به.\nوقد ذكر ابن حجر، \"فتح الباري\" ٨/ ١٢٠ أن الرَّجل اليهودي الذي جاء إِلَى عمر هو كعب الْأَحبار، حيث ورد اسمه مصرحًا فِي رواية أخرى أخرجها الطبراني فِي \"المعجم الأوسط\" ١/ ٢٥٣ (٨٣٤).\n(٣) ذكره البَغَوِيّ فِي \"معالم التنزيل\" ٣/ ١٣.","vol":"11","page":150},{"text":"وروى هارون بن عنترة (١)، عن أَبيه (٢) قال: لما نزلت هذِه الآية بكى عمر - ﵁ -، فقال له النَّبِيّ - ﷺ -: \"ما يبكيك يَا عمر؟ \" فقال: أبكاني أنا كنا فِي زيادة من ديننا، فأما إذا كمل، فإنَّه لم يكمل شيء إلَّا نقص. فقال: \"صدقت\" (٣).\nوكانت هذِه الآية نعي رسول الله - ﷺ -، وعاش بعدها أحدًا وثمانين يومًا (٤).\nواختلف المفسرون فِي معنى هذِه الآية، فقال بعضهم: يعني ﴿الْيَوْمَ﴾ وهو يوم نزول هذِه الآية ﴿أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ أي: الفرائض، والسنن، والحدود، والأحكام، والحلال، والحرام، فلم ينزل بعد هذِه الآية حلال ولا حرام، ولا شيء من الفرائض، وهذا معنى قول ابن عباس، والسدي (٥).\n_________\n(١) لا بأس به.\n(٢) عنترة بن عبد الرحمن الشَّيبانِيّ، ثِقَة.\n(٣) الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nأخرج هذا الأثر الطبري فِي \"جامع البيان\" ٦/ ٨٠، وابن أبي شيبة فِي \"المصنف\" ١٢/ ١٧٧ (٣٥٤١١).\nوقد علق الشيخ شاكر ﵀ على قول عمر فِي النقصان تعليقًا جميلًا، خلاصته أن عمر أراد بالنقصان، النقصان الحاصل من أهل الدين، لا أن الدين سينقص.\n(٤) هذا قول ابن جريج، أخرجه عنه الطبري فِي \"جامع البيان\" ٦/ ٨٠.\n(٥) انظر: \"جامع البيان\" للطبري ٦/ ٧٩ عن ابن عباس، وعن السدي.","vol":"11","page":151},{"text":"وقال سعيد بن جبير، وقتادة، والحكم: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ فلم يحج معكم مشرك (١).\nوقيل: هو أن الله تعالى أعطى هذِه الأمة من أنواع العلم، والحكمة جميع ما أعطى سائر الرسل، والأمم وزادهم.\nوقيل: هو أن شرائع الأنبياء زالت، ونقصت، وشريعة هذِه الأمة باقية لا تنسخ، ولا تغير إِلَى يوم القيامة.\nوقيل: هو أن هذِه الأمة آمنوا بالكل ولم يفرقوا، ولم يكن هذا لغيرهم.\nوقيل: هو الإضعاف، ولم يكن إلَّا لهذِه الأمة.\nوقيل: هو أن الله تعالى جمع لهذِه الأمة جميع أبواب الولاية، وأسبابها (٢).\n[١٢٢٢] سمعت أَبا القاسم بن حبيب (٣) يقول: سمعت أَبا جعفر محمَّد بن أَحْمد بن سعيد الرَّازيّ (٤) يقول: سمعت العباس بن حمزة (٥) يقول: سمعت ذا النُّون (٦) يقول: تعلمنا من سياسة الملوك أربعة\n_________\n(١) أخرج أقوالهم الطبري فِي \"جامع البيان\" ٦/ ٨٠، وهذا الرأي هو الذي استظهره الطبري، ورجحه.\n(٢) هذِه الأقوال لم أجدها منسوبة لأحد، وقد ذكر ابن الجوزي منها الثاني فقط.\nانظر: \"زاد المسير\" لابن الجوزي ٢/ ٢٨٨.\n(٣) قيل: كذبه الحاكم.\n(٤) ضعفه الدارقطني.\n(٥) أبو الفضل النَّيْسَابُورِيّ، وثقه الحاكم.\n(٦) ثوبان بن إبراهيم المصري، الزَّاهد شيخ الديار المصرية، كان واعظًا.","vol":"11","page":152},{"text":"أشياء: الكتاب، والرسول، والخلعة، والولاية، فالكتاب جعله أشرف الكتب، وأكثرها يسرًا، وأخفها إصرًا (١)، وأغزرها علمًا، وأوفرها حكمًا، والرسول جعله أعظم الرسل، وأفضلهم، والخلعة جعلها عطاء، ولم يجعلها عارية، والولاية جعلها دائمة إِلَى نفخ الصور (٢).\n﴿وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي﴾ يعني: وأنجزت وعدي فِي قولي ﴿وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ﴾ (٣)، فكان من تمام نعمته أن دخلوا مكة آمنين، وعليها ظاهرين، وحجوا مطمئنين، لم يخالطهم أحد من المشركين.\nوقال الشعبي: نزلت هذِه الآية بعرفات، حيث هدم منار الجاهلية ومناسكهم، واضمحل الشِّرك، ولم يحج معهم فِي ذلك العام مشرك، ولم يطف بالبيت عريان (٤).\nوقال السدي: أظهرتكم على العرب (٥).\n﴿وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا فَمَنِ اضْطُرَّ﴾ مجاعة،\n_________\n(١) ساقط من (ت).\n(٢) [١٢٢٢] الحكم على الإسناد:\nإسناده ضعيف، الرَّازيّ، ضعيف.\nالتخريج:\nلم أجده بعد البحث عنه.\n(٣) البقرة: ١٥٠.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ٦/ ٨١، وابن المنذر، كما فِي \"الدر المنثور\" للسيوطي ٢/ ٤٥٦.\n(٥) بمعناه عند القرطبي فِي \"الجامع لأحكام القرآن\" ٦/ ٦٢، وهو بلا نسبة.","vol":"11","page":153},{"text":"ويقال: رجل خميص البطن، إذا كان طاويًا خاويًا، ورجل خمصان، وامرأة خمصانة، إذا كانا ضامرين، هضيمي البطن، والخمْص، والخمَص الجوع (١)، قال الشَّاعر:\nيرَ الخمص تعذيبًا وإن يلق شَبعةً ... يَبِتْ قلبه من قلة الهم مبهما (٢)\n﴿غَيْرَ مُتَجَانِفٍ لِإِثْمٍ﴾ قال أبو عبيدة: متحرف (٣).\nقطرب: مائل (٤).\nوالمبرد: زائغ (٥).\nوقرأ النَّخَعيّ: (متجنف) (٦)، وهما بمعنى واحد، يقال: تجنف، وتجانف، مثل تعهد، وتعاهد.\nقال قتادة: غير متعرض لمعصية فِي مقصده (٧)، وهو قول\n_________\n(١) \"لسان العرب\" لابن منظور (خمص).\n(٢) قائله حاتم الطَّائيّ \"ديوانه\" (ص ٨٤)، \"الأغاني\" لأبي الفرج الأصفهاني ١٨/ ٣٦.\n(٣) \"مجاز القرآن\" ١/ ١٥٣، ولفظه: أي: غير متعوج مائل إليه.\n(٤) لم أجد قوله.\n(٥) لم أجد قوله.\n(٦) هي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ١/ ٢٠٧، \"المحرر الوجيز\" لابن عطية ٢/ ١٥٥، وقال: هي أبلغ فِي المعنى من (متجانف)، والعلماء لا يثبتون القراءة من ناحية المعنى، بل القراءة سنة متبعة.\n(٧) أخرجه عبد الرزاق فِي \"تفسير القرآن\" ١/ ١٨٤، والطبري فِي \"جامع البيان\" ٦/ ٨٦، وعبد بن حميد، كما فِي \"الدر المنثور\" للسيوطي ٢/ ٤٥٨.","vol":"11","page":154},{"text":"الشَّافعيّ (١).\nوقال أبو حنيفة: لا يأكل فوق الشبع (٢).\n﴿فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾ فيه إضمار، تقديره: فأكله، فاكتفى بدلالة الكلام عليه، فإن الله غفور له (٣)، رحيم به.\nوقد فسر الرسول - ﷺ - المخمصة:\n[١٢٢٣] فأخبرنا عبد الله بن حامد (٤) قال: أخبرنا أَحْمد بن محمَّد بن يوسف (٥) قال: حدثنا أَحْمد بن إبراهيم بن شاذان (٦)، ثنا يعقوب بن سفيان (٧)، ثنا أبو عاصم الضحاك بن مخلد (٨)، عن الأَوْزَاعِيّ (٩)، عن حسان بن عطية (١٠)، عن أبي واقد (١١) - ﵁ - قال:\n_________\n(١) انظر: \"أحكام القرآن\" للشافعي -جمع البيهقي- ٢/ ٩١ - ٩٢.\n(٢) انظر: \"أحكام القرآن\" للجصاص ١/ ١٣٠.\n(٣) من (ت)، وانظر: عبارة الطبري فِي \"جامع البيان\" ٦/ ٨٦.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) أبو العباس السقطي، مختلف فِي عدالته.\n(٦) ثِقَة، ثبت، كثير الحديث.\n(٧) الفسوي، إمام حافظ.\n(٨) ثِقَة، ثبت.\n(٩) ثِقَة، جليل، فقيه.\n(١٠) المحاربي، ثِقَة.\n(١١) أبو واقد الليثيّ، اسمه الحارث بن مالك، وقيل غير ذلك، صحابي جليل، جاور بمكة وبها مات سنة (٦٨ هـ).\nانظر: \"الاستيعاب\" لابن عبد البر ٤/ ١٧٧٤، \"تهذيب الكمال\" للمزي ٣٤/ ٣٨٦.","vol":"11","page":155},{"text":"سألت رسول الله - ﷺ -: إنَّا بأرض تصيبنا بها مخمصة، فمتى تحل لنا الميتة؟ قال: \"إذا لم تغتبقوا (١)، ولم تصطبحوا (٢)، ولم تحتفئوا (٣) بقلا، فشأنكم بها\" (٤).\n_________\n(١) أي: لم تجدوا غبوقًا، والغبوق بفتح الغين هو: ما يحلب بالعشي، \"لسان العرب\" لابن منظور (غبق).\n(٢) أي: لم تجدوا صبوحًا، والصبوح، بفتح الصاد هو: ما يحلب بالغداة.\n\"لسان العرب\" لابن منظور (صبح).\n(٣) أي: لم تجدوا بقلا تقتلعوه من منبته.\nانظر: \"النهاية فِي غريب الحديث والأثر\" لابن الأثير (حفئ).\n(٤) [١٢٢٣] الحكم على الإسناد:\nإسناده ضعيف، فإن حسان لم يسمع من أبي واقد، والرجل الذي بين حسان، وأبي واقد إما أن يكون مسلم بن يزيد، أو ابن مرثد، ولم أجد أحدًا منهم.\nالتخريج:\nأخرجه أَحْمد فِي \"المسند\" ٥/ ٢١٨ (٢١٨٩٨)، والحاكم فِي \"المستدرك\" ٤/ ١٣٩، والدارمي فِي \"السنن\" (٢٠٣٩)، والطبري فِي \"جامع البيان\" ٦/ ٨٧ من طرق عن الأَوْزَاعِيّ، عن حسان، عن أبي واقد. وحسان لم يسمع من أبي واقد.\nوأخرجه أَحْمد فِي \"المسند\" ٥/ ٢١٨ (٢١٩٠١)، والطبراني فِي \"المعجم الكبير\" ٣/ ٢٥١ (٣٣١٥) من طريق الوليد بن مسلم، ثنا الأَوْزَاعِيّ .. به.\nقال ابن كثير فِي \"تفسير القرآن العظيم\" ٥/ ٥٧: تفرد به أَحْمد من هذا الوجه، وإسناده صحيح على شرط الشيخين، مع أن فيه انقطاعًا.\nوأخرجه الطبراني فِي \"المعجم الكبير\" ٣/ ٢٥١ من طريق عبد الله بن كثير، عن الأَوْزَاعِيّ، عن حسان، عن مسلم بن يزيد، عن أبي واقد، فذكر الواسطة، وهو مسلم بن يزيد.\nوأخرجه البيهقي فِي \"السنن الكبرى\" ٩/ ٣٥٦ من طريق إسحاق بن راهويه، عن الوليد بن مسلم، عن الأَوْزَاعِيّ، عن حسان، عن ابن مرثد -أو أبي مرثد- عن =","vol":"11","page":156},{"text":"<span data-type=\"title\" id=toc-1041>٤ </span>- ﴿يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ﴾ الآية\nقال أبو رافع (١): جاء جبريل إِلَى النَّبِيّ - ﷺ - فاستأذن عليه فأذن له، فأبطأ، فأخذ رسول الله - ﷺ - رداء فخرج، فقال: \"قد أذنا لك يَا رسول الله\" فقال: أَجل يَا رسول الله، ولكنا لا ندخل بيتًا فيه صورة، ولا كلب. فنظروا فإذا فِي بعض بيوتهم جرو (٢).\n_________\n= أبي واقد، فأضاف ابن مرثد، أو أَبا مرثد.\nوقال الدارقطني فِي \"العلل\" ٦/ ٣٠٠: والمحفوظ ما قاله الوليد بن مسلم، ومن تابعه، يعني: بإضافة رجل بين حسان وأبي واقد، إما أن يكون مسلم بن يزيد، أو ابن مرثد، أو أَبا مرثد، وكلاهما لم أجد لهما ذكرًا كما فِي الترجمة.\n(١) مولى رسول الله -ﷺ-، من أقباط مصر، كان عبدًا للعباس، فوهبه للنبي - ﷺ -، فأعتقه النَّبِيّ -ﷺ- لما بشره بإسلام العباس، شهد أحدًا، والخندق، وكان ذا علم، وفضل ومات فِي خلافة علي - ﵁ -.\nانظر: \"سير أعلام النبلاء\" للذهبي ٢/ ١٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٢٠، \"الإصابة\" لابن حجر ١١/ ١٢٨.\n(٢) الحديث أخرجه الطبري فِي \"جامع البيان\" ٦/ ٨٨، والطحاوي فِي \"شرح معاني الآثار\" ٤/ ٥٧، والطبراني فِي \"المعجم الكبير\" ١/ ٣٢٦ (٩٧٢)، وابن أبي شيبة فِي \"المصنف\" ٨/ ٣٥٢ (٢٥٥٨٣) من طريق موسى بن عبيدة عن القعقاع بن حكيم عن أم رافع عن أبي رافع به وموسى بن عبيدة ضعيف الحديث.\nوأخرجه الحاكم فِي \"المصنف\" ٢/ ٣٤٠، والبيهقي فِي \"السنن الكبرى\" ٩/ ٢٣٥ من طريق معلي بن منصور، عن ابن أبي زائدة، عن محمَّد بن إسحاق، عن أَبان ابن صالح، عن القعقاع به مختصرًا، وهذا أصح من طريق موسى، إلَّا ما يخشى من تدليس ابن إسحاق.\nولقوله \"لا ندخل بيتًا فيه صورة، ولا كلب \"شاهد عن عدة من الصحابة، سيأتي التخريج فِي الحديث الآتي.","vol":"11","page":157},{"text":"[١٢٢٤] أخبرني ابن فنجويه (١) قال: أخبرنا (السني، قال: أخبرنا النَّسائيّ (٢» (٣)، أنا محمَّد بن بشار (٤) قال: حَدَّثني محمَّد (٥) ويحيى ابن (٦) سعيد (٧) قالا: حدثنا شعبة (٨)، عن علي بن مدرك (٩)، عن أبي زرعة (١٠)، عن عبد الله بن نجي (١١)،\n_________\n(١) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) حافظ، ثِقَة.\n(٣) إمام، حافظ، صاحب \"السنن\".\n(٤) بندار، ثِقَة.\n(٥) ابن جعفر، غندر، ثِقَة، صحيح الكتاب إلَّا أن فيه غفلة.\n(٦) فِي النسخ: (ابنا) وهو خطأ؛ فمحمد هو ابن جعفر غندر، ويحيى بن سعيد هو القطَّان كلاهما روى عنها محمَّد بن بشار بندار، وكلهم ثقات.\n(٧) القطان، ثِقَة، متقن، حافظ.\n(٨) ابن الحجاج، ثِقَة، حافظ، متقن، أمير المُؤْمنين فِي الحديث.\n(٩) كذا فِي (ت)، وهو الصواب وتحرف فِي الأصل: مالك بن مدرك. وعلي هو أبو مدرك النَّخَعيّ.\nروى عن: أبي زرعة، وإبراهيم النَّخَعيّ. وعنه: شعبة، وأشعث بن سوار. ثِقَة، تُوفِّي سنة (١٢٠ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد ٦/ ٣١١، \"تهذيب الكمال\" للمزي ٢١/ ١٢٦، \"تهذيب التهذيب\" لابن حجر ٣/ ١٩١.\n(١٠) ابن عمرو بن جرير البَجَليّ، اسمه هرم، وقيل غير ذلك، ثِقَة.\n(١١) عبد الله بن نجي بن سلمة الحضرميّ الكُوفيّ.\nروى عن: أَبيه، وحيان بن أبجر. وعنه: أبو زرعة، وجابر الجعفي.\nضعفه البخاري، وابن عدي، والدارقطني، ووثقه النَّسائيّ، وقال ابن حجر: صدوق.\nانظر: \"تهذيب الكمال\" للمزي ١٦/ ٢١٩، \"ميزان الاعتدال\" للذهبي ٢/ ٥١٤، \"تقريب التهذيب\" لابن حجر (٣٦٦٤).","vol":"11","page":158},{"text":"عن أَبيه (١)، عن علي بن أبي طالب، عن النَّبِيّ - ﷺ - قال: \"الملائكة لا تدخل بيتًا فيه صورة، ولا كلب، ولا جنب\" (٢).\nرجعنا إِلَى حديث أبي رافع، قال: فأمرني أن لا أدع كلبًا بالمدينة إلَّا قتلته، ففعلت، حتَّى بلغت العوالي، فانتهيت إِلَى امرأة فِي ناحية المدينة، عندها كلب يحرس عنها، فرحمته، فتركته، فأتيت النَّبِيّ - ﷺ -، فأخبرته بأمري، فأمرني بقتله، فرجعت إِلَى الكلب فقتلته.\nوقال ابن عمر: سمعت رسول الله - ﷺ - رافعًا صوته-: \"اقتلوا الكلاب\" قال: فكنا نلقى المرأة الأعرابية، تدخل المدينة بكلبها، فنقتله، فأمر رسول الله -ﷺ- بقتلها، وحرم ثمنها (٣).\n_________\n(١) نجي -بضم النُّون وفتح الجيم- بن سلمة الحضرميّ.\nروى عن علي، وعنه ابنه.\nوثقه العجلي، وقال الذهبي: لا يدري من هو. وقال ابن حجر: مقبول.\n(٢) انظر: \"معرفة الثِّقات\" للعجلي (ص ٤٤٨)، \"تهذيب الكمال\" للمزي ٢٩/ ٣٣٢، \"ميزان الاعتدال\" للذهبي ٤/ ٢٤٨، \"تقريب التهذيب\" لابن حجر (٧١٠٢).\n(٣) [١٢٢٤] الحكم على الإسناد:\nفِي إسناده نجي الحضرميّ، مقبول، ولم أقف على متابع له، ولذا ضعفه غير واحد كما فِي \"ضعيف سنن أبي داود\" ١/ ٧٦ (٣٠) وزاد فيه علة الاضطراب فِي إسناده، ولكن الحديث صحيح دون قوله: \"ولا جنب\" كما سيأتي بيانه فِي التخريج.\nالتخريج:\nأخرجه النَّسائيّ فِي \"السنن الكبرى\" ٣/ ١٤٨ (٤٧٩٢)، وأبو يعلى فِي \"المسند\" ١/ ٤٤٤ (٥٩٢) عن عبد الله بن نجي، عن أَبيه، عن علي به، لكن الحديث صح من طرق أخرى دون قوله: \"ولا جنب\"، فقد أخرجه البخاري فِي كتاب اللباس، =","vol":"11","page":159},{"text":"[١٢٢٥] وأخبرنا الحسين بن محمَّد بن الحسين (١) قال: أخبرنا أَحْمد بن محمَّد بن إسحاق (٢) قال: أنا أَحْمد بن عليّ بن شعيب (٣)، قال: أنا يونس بن عبد الأعلى (٤) قال: ثنا ابن (٥) وهب (٦) قال: أخبرنا معروف (٧) بن سويد الجذامي (٨) أن علي بن\n_________\n= باب لا تدخل الملائكة بيتًا فيه صورة (٥٩٦٠)، عن ابن عمر أن جبريل قال للنبي - ﷺ -: \"إنَّا لا ندخل بيتًا فيه صورة ولا كلب\"، ومسلم كتاب اللباس والزينة، باب تحريم صورة الحيوان وتحريم اتخاذ ما فيه صورة غير ممتهنة (٢١٠٤) عن عائشة بلفظ: \"إن البيت الذي فيه الصور لا تدخله الملائكة\"، وابن خزيمة فِي \"صحيحه\" ١/ ١٥٠ (٢٩٩) عن ابن عباس، عن ميمونة، وغيرهم.\nأخرجه الطبراني فِي \"المعجم الأوسط\" ٦/ ٢٥٢ (٦٣٢٦) من طريق أَحْمد بن شبيب بن سعيد، عن أَبيه، عن يونس، عن الزهري، عن نافع، عن ابن عمر، وهذا سند صحيح، وأخرجه النَّسائيّ فِي \"السنن الكبرى\" ٣/ ١٤٧ (٤٧٨٨) عن مالك، عن نافع به.\nوله شاهد من حديث جابر أخرجه أبو داود كتاب الضحايا، باب فِي اتخاذ الكلب للصيد وغيره (٢٨٤٦)، والبيهقي فِي \"السنن الكبرى\" ٦/ ١٠.\n(١) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) حافظ، ثِقَة.\n(٣) كذا فِي النسخ، والصواب أَحْمد بن شعيب بن عليّ، وهو النسائي، الإِمام الحافظ صاحب \"السنن\".\n(٤) ثِقَة.\n(٥) سقط من (ت).\n(٦) هو عبد الله، ثِقَة، حافظ، عابد.\n(٧) فِي (ت): معرور. وهو خطأ.\n(٨) معروف بن سويد الجذامي.\nروى عن: علي، وأبي قبيل. وعنه: ابن وهب، وابن لهيعة. =","vol":"11","page":160},{"text":"رباح اللخمي (١) حدثه أنَّه سمع أَبا هريرة يقول: قال النَّبِيّ - ﷺ -: \"لا يحل ثمن الكلب، ولا حلوان الكاهن، ولا مهر البغي\" (٢).\n_________\n= وثقه ابن حبان والذهبي. وقال ابن حجر: مقبول. مات قبل سنة (١٥٠ هـ).\nانظر: \"الثِّقات\" لابن حبان ٧/ ٤٩٩، \"تهذيب الكمال\" للمزي ٢٨/ ٢٦٧، \"تقريب التهذيب\" لابن حجر (٦٧٩٣)، وفي \"تحرير التقريب\" لشعيب الأرنؤوط، بشار عواد ٣/ ٤٠٠: بل صدوق حسن الحديث. وهذا أقرب.\n(١) علي بن رباح بن قصير اللخمي.\nروى عن أبي هريرة، وابن عباس، وزيد بن ثابت.\nوعنه: معروف، ويزيد بن محمَّد.\nتابعي ثِقَة، تُوفِّي سنة (١١٧ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٢/ ٤٢٦، \"سير أعلام النبلاء\" للذهبي ٥/ ١٠١، \"تهذيب التهذيب\" لابن حجر ٣/ ١٦١.\n(٢) [١٢٢٥] الحكم على الإسناد:\nإسناد المصنف حسن، من أَجل معروف، وبالشاهد الآتي يرتقي إِلَى الصحيح لغيره.\nالتخريج:\nأخرجه النَّسائيّ فِي \"السنن الكبرى\" ٣/ ١٥٠ (٤٨٠٤)، وأبو داود أبواب الإجارة، باب فِي أثمان الكلاب (٣٤٨٤)، والبيهقي فِي \"السنن الكبرى\" ٦/ ٦، والطبراني فِي \"المعجم الأوسط\" ٦/ ٣٢٥ (٦٥٣٥) من طرق عن ابن وهب، عن معروف، عن علي، عن أبي هريرة به.\nوله شاهد من طريق الزهري، عن أبي بكر بن عبد الرحمن بن الحارث بن هشام أنَّه سمع أَبا مسعود بن عقبة يقول: نهى رسول الله -ﷺ- عن ثمن الكلب، ومهر البغي، وحلوان الكاهن، أخرجه البخاري كتاب البيوع، باب ثمن الكلب (٢٢٣٧)، ومسلم كتاب المساقاة، باب تحريم ثمن الكلب وحلوان الكاهن ومهر البغي والنهي عن بيع السنور (١٥٦٧)، والنَّسائيّ فِي \"السنن الكبرى\" ٣/ ١٥٠ =","vol":"11","page":161},{"text":"ونهى عن اقتنائها، وإمساكها، وأمر بغسل الإناء من ولوغها سبع مرات أولاهن، أو أخراهن بالتراب (١).\nرجع إِلَى الحديث الأول، قال: فلما أمر رسول الله -ﷺ- بقتل الكلاب جاء ناس، فقالوا: يَا رسول الله، ماذا يحل لنا من هذِه الأمة التي نقتلها؟ فسكت رسول الله -ﷺ- (فلما نزلت) (٢) هذِه الآية أذن رسول الله - ﷺ - فِي اقتناء الكلاب التي ينتفع بها، ونهى عن إمساك ما لا نفع فيه منها، وأمر بقتل الكلب العقور، وما يضر ويؤذي، ورفع القتل (٣) عما سواها.\n[١٢٢٦] وأخبرنا الحسين بن محمَّد بن الحسين (٤)، أنا أَحْمد بن محمَّد بن إسحاق (٥)، أنا أَحْمد بن عليّ بن شعيب (٦)، أنا عمران بن\n_________\n= (٤٨٠٣)، وأبو داود أبواب الإجارة، باب فِي حلوان الكاهن (٣٤٢٨)، وأَحمد فِي \"المسند\" ٤/ ١٢٠ (١٧٠٨٨)، والدارمي فِي \"السنن\" (٢٦١٠)، وابن أبي شيبة فِي \"المصنف\" ٨/ ٣٠٧ (٣١١٨٢).\n(١) سيأتي ذكر حديث تحريم اقتناء الكلب إلَّا لحاجة شرعية، وأما حديث الأمر بغسل الإناء الذي ولغ فيه الكلب فقد أخرجه البخاري فِي كتاب الوضوء، باب \"إذا شرب الكلب فِي إناء أحدكم فليغسله سبعًا\" (١٧٢)، ومسلم كتاب الطهارة، باب حكم ولوغ الكلب (٢٧٩) وغيرهما.\n(٢) فِي الأصل: فأنزل الله تعالى.\n(٣) فِي (ت): العمل.\n(٤) ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٥) حافظ، ثِقَة.\n(٦) كذا فِي النسخ، والصواب أَحْمد بن شعيب بن عليّ، وهو النسائي الإِمام، الحافظ، صاحب \"السنن\".","vol":"11","page":162},{"text":"موسى (١)، ثنا يزيد بن زريع (٢)، ثنا يونس (٣)، عن الحسن (٤)، عن عبد الله بن مغفل (٥) قال: قال رسول الله - ﷺ -: \"لولا أن الكلاب أمة من الأمم لأمرت بقتلها، فاقتلوا منها الأسود البهيم، وأيما قوم اتخذوا كلبًا ليس بكلب حرث، أو صيد، أو ماشية فإنَّه ينقص من أجورهم كل يوم قيراط\" (٦).\n_________\n(١) عمران بن موسى بن حيان الليثيّ القزَّاز، أبو عمرو البَصْرِيّ، روى عن حماد بن زيد ومحمَّد بن سواء وابن زريع، روى عنه الترمذي والنَّسائيّ وابن ماجه وآخرون.\nقال ابن حجر فِي \"تقريب التهذيب\" (٥١٧٢): صدوق.\nوانظر: \"تهذيب الكمال\" للمزي ٢٢/ ٣٦٠.\n(٢) ثِقَة، ثبت.\n(٣) يونس بن عبيد بن دينار العبدي. روى عن: الحسن، وأيوب، وعكرمة.\nوعنه: يزيد، والثوري، وهشيم.\nكان فاضلًا ورعا من الثِّقات الأثبات، وعباد الله الصالحين، تُوفِّي سنة (١٤٠ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٢٦٠، \"تهذيب الكمال\" للمزي ٣٢/ ٥١٧، \"سير أعلام النبلاء\" للذهبي ٦/ ٢٨٨.\n(٤) ابن يسار البَصْرِيّ، ثِقَة، فقيه، وكان يرسل كثيرًا ويدلس.\n(٥) عبد الله بن مغفل بن عبد نهم المزني، صحابي جليل، أحد العشرة الذين بعثهم عمر إِلَى البصرة ليفقهوا النَّاس، تُوفِّي سنة (٦٠ هـ).\nانظر: \"أسد الغابة\" لابن الأثير ٣/ ٢٦٤، \"سير أعلام النبلاء\" للذهبي ٢/ ٤٨٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٣٨.\n(٦) [١٢٢٦] الحكم على الإسناد:\nإسناده صحيح، فقد ثبت سماع الحسن من عبد الله بن مغفل، كما سيأتي بيانه.\nالتخريج:\nأخرجه النَّسائيّ فِي \"السنن الكبرى\" ٣/ ١٤٨ (٤٧٩١)، وأبو داود كتاب الضحايا، باب فِي اتخاذ الكلب للصيد وغيره (٢٨٤٥)، وابن ماجه كتاب الصيد، =","vol":"11","page":163},{"text":"[١٢٢٧] وبه عن ابن شعيب (١) قال: أخبرنا وهب بن بيان (٢) قال: أنا ابن وهب (٣) قال: أخبرني يونس (٤)، ثنا ابن شهاب (٥)، عن سعيد\n_________\n= باب النهي عن اقتناء الكلب إلَّا كلب الصيد أو حرث أو ماشية (٣٢٠٥)، وأَحمد فِي \"المسند\" ٥/ ٥٦ (٢٠٥٦٨)، والترمذي كتاب الصيد، باب ما جاء فِي قتل الكلاب (١٤٨٦)، وابن عبد البر في \"التمهيد\" ١٤/ ٢٣٠ من طرق عن الحسن، عن عبد الله بن مغفل به، والحسن مدلس، وقد عنعنه، لكن سماعه من عبد الله صحيح، فقد أخرج ابن حبان الحديث ٢/ ٤٧٢ (٥٦٥٦) من طريق شعبة عن سفيان بن العلاء، عن الحسن قال: حدثنا عبد الله بن مغفل.\nوقد سئل الحسن نفسه عن هذا الحديث هل سمعه من عبد الله؟ فقال: نعم، وحلف بالله تعالى.\nانظر: \"العلل\" للإمام أَحْمد ١/ ٢٥٠.\nوللحديث شاهد عند البيهقي فِي \"السنن الكبرى\" ٦/ ١٠، وابن أبي شيبة فِي \"المصنف\" ٧/ ١٣٢ (٢٠١٦٨) من طريق أبي الزُّبير عن جابر به.\nوشاهد عند أبي يعلى فِي \"المسند\" ٤/ ٢٣٠ (٢٤٤٢)، والطبراني فِي \"المعجم الكبير\" ١١/ ٣٤٩ (١١٩٧٩) من طريق عكرمة، عن ابن عباس به.\nوشاهد ثالث عند عبد بن حميد فِي \"المنتخب\" (ص ٤٢٦) (١٤٦٣) من طريق أبي هارون العبدي، عن أبي هريرة به.\n(١) النَّسائيّ، الحافظ، صاحب \"السنن\".\n(٢) وهب بن بيان بن حيان الواسطيّ.\nروى عن: ابن وهب، وابن عيينة، والقطان.\nوعنه: أبو داود، والنَّسائيّ، وأبو حاتم.\nثِقَة، عابد، تُوفِّي سنة (٢٤٦ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١٣/ ٤٥٩، \"تهذيب الكمال\" للمزي ٣١/ ١١٨، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٢٩.\n(٣) ثِقَة، حافظ، عابد.\n(٤) ابن يزيد الأيلي، ثِقَة، إلَّا أن فِي روايته عن الزهري وهما قليلًا.\n(٥) الزهري، فقيه، حافظ متفق على جلالته وإتقانه.","vol":"11","page":164},{"text":"ابن المسيّب (١)، عن أبي هريرة، عن رسول الله - ﷺ - قال: \"من اقتنى كلبًا ليس بكلب صيد، ولا ماشية، ولا أرض، فإنَّه ينقص من أجره قيراطين كل يوم\" (٢).\nوالحكمة فِي ذلك:\n[١٢٢٨] ما أخبرنا أبو الحسن محمَّد بن القاسم الفارسيّ (٣) قال: حدثنا أبو الحسن علي بن أَحْمد بن عبد العزيز الجرجاني (٤) قال: ثنا أَحْمد بن محمَّد بن المنكدري (٥) قال: حدثنا أبوشيبة -وهو ابن أبي\n_________\n(١) أحد العلماء الأثبات الفقهاء الكبار.\n(٢) [١٢٢٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري فِي كتاب بدء الخلق، باب \"إذا وقع الذباب فِي شراب أحدكم فليغمسه\" (٣٣٢٤)، ومسلم كتاب المساقاة، باب الأمر بقتل الكلاب، وبيان نسخه وبيان تحريم اقتنائها .. (١٥٧٥)، والنَّسائيّ فِي \"السنن الكبرى\" ٣/ ١٤٩ (٤٨٠١) وغيرهم من حديث أبي هريرة.\nوفي الباب عن سفيان بن أبي زهير، وابن عمر، وغيرهما.\n(٣) الفلوسي، فقيه، أصولي، لم يذكر بجرح أو تعديل.\n(٤) سقط من (ت).\nوهو علي بن أَحْمد بن عبد العزيز الجرجاني، راوي \"الصحيح\" عن الفربري.\nوهاه الحاكم، وقال: ظهرت منه المجازفة فترك. تُوفِّي سنة (٣٦٦ هـ).\nانظر: \"سير أعلام النبلاء\" ١٦/ ٢٤٧، \"ميزان الاعتدال\" للذهبي ٣/ ١١٢.\n(٥) أَحْمد بن محمَّد بن عمر، أبو بكر المنكدري.\nكان حافظًا، إلَّا أنَّه يقع فِي حديثه المناكير، ومثله لا يتعمد الكذب.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ١٤٧.","vol":"11","page":165},{"text":"بكر بن أبي شيبة (١) - قال: حدثنا عبد الرزاق بن عمر البُزيعي (٢)، قال: قيل لعبد الله بن المبارك (٣): ما تقول فِي قول المصطفى - ﷺ -: \"من اقتنى كلبًا إلَّا كلب صيد، أو ماشية نقص من عمله كل يوم كذا وكذا من الأجر\" فقال: حدثنا أبو بلال (٤) قال: قال المنصور (٥) لعمرو بن عبيد (٦): ما بلغك فِي الكلب؛ قال: بلغني أن من اتخذ\n_________\n(١) أبو شيبة، إبراهيم بن عبد الله بن أبي شيبة.\nروى عن: البزيعي، وعمرو الناقد. وعنه: المنكدري، وابن ماجه.\nوثقه ابن حبان، وقال أبو حاتم: صدوق. تُوفِّي سنة (٢٦٥ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ١/ ١١٠، \"تهذيب الكمال\" للمزي ٢/ ١٢٨، \"الكاشف\" للذهبي ١/ ٨٥، \"تهذيب التهذيب\" لابن حجر ١/ ٧٣.\n(٢) فِي (ت): الكُوفيّ.\nوهو عبد الرزاق بن عمر بن بزيع البزيعي.\nروى عن: ابن المبارك، وعنه: أبو شيبة.\nوثقه ابن حبان، وقال ابن حجر: صدوق.\nانظر: \"الثِّقات\" لابن حبان ٨/ ٤١٢، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٧٢، \"تقريب التهذيب\" لابن حجر (٤٠٦٣).\nوالبزيعي -بضم الباء- نسبة إِلَى الجد.\nانظر: \"الأنساب\" للسمعاني ١/ ٣٤٤.\n(٣) ثِقَةٌ، ثبت، فقيه، عالم.\n(٤) لم يتبين لي من هو.\n(٥) الخليفة، عبد الله بن محمَّد بن عليّ أبو جعفر الهاشمي العباسي، كان شجاعًا، حسن المشاركة فِي الفقه والأدب والعلم، مات سنة (١٥٨ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ٧/ ٨٣.\n(٦) معتزلي، مبتدع، متهم.","vol":"11","page":166},{"text":"كلبًا لغير زرع، ولا حراسة نقص من أجره كل يوم قيراط. فقال له: ولم ذلك؟ قال: هكذا جاء الحديث. قال: فخذها بحقها إنما ذاك أنَّه ينبح على الضيف، ويروِّع المسائل، وكانت أسخياء العرب تبغض الكلاب لهذا المعنى، وتذم من ربطها بفنائه (١).\n[١٢٢٩] أنشدني أبو الحسين (٢) الفارسيّ، أنشدني أبو الحسين (٣) الجواليقي البَصْرِيّ لبعض الشعراء، وقد نزل ببعض الرؤساء، فسمع لكلابه نباحًا فأنشأ يقول:\nنزلنا بعمار فأَشْلَى كلابَه ... علينا فكدنا بين بيتيه نؤكلُ\nفقلت لأصحابي أُسر إليهم ... أذا اليوم أم يوم القيامة أطولُ؟ (٤)\n[١٢٣٠] وأخبرنا عبد الله بن حامد الوزان (٥) قال: أنا أَحْمد بن\n_________\n(١) [١٢٢٨] الحكم على الإسناد:\nإسناده ضعيف، فيه الجرجاني، والمنكدري، لكن الحديث المرفوع ثابت.\nالتخريج:\nذكره ابن عبد البر في \"التمهيد\" ١٤/ ٢٢٣ بدون إسناد.\n(٢) فِي (ت): أبو الحسن. ولعله محمَّد بن القاسم النَّيْسَابُورِيّ، الفقيه المفسر، لم يذكر بجرح أو تعديل.\n(٣) فِي (ت): أبو الحسن، ولم أعثر له على ترجمة.\n(٤) [١٢٢٩] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وشيخ شيخه لم أجده.\nولم أجد البيتين بعد البحث.\n(٥) لم يذكر بجرح ولا تعديل.","vol":"11","page":167},{"text":"عبد الله المزني (١) قال: حدثنا محمَّد بن عبد الله بن سليمان الحضرميّ (٢) قال: ثنا يحيى الحماني (٣)، ثنا المحاربِيّ (٤)، عن مجالد (٥)، عن الشعبي (٦)، عن عدي بن حاتم (٧). ح\n[١٢٣١] وأخبرنا عبد الله بن حامد (٨) قال: أخبرنا أَحْمد بن محمَّد ابن يوسف (٩) قال: حدثنا أَحْمد بن إبراهيم بن شاذان (١٠) قال: ثنا يعقوب بن سفيان (١١) قال: ثنا ابن بكير (١٢) قال: حَدَّثني عبد الله بن لهيعة (١٣)، عن عطاء بن دينار (١٤)، عن سعيد بن جبير (١٥) فِي هذِه الآية، قال: نزلت فِي عدي بن حاتم، وزيد بن المهلهل\n_________\n(١) أَحْمد بن عبد الله المزني، لقبه الباز الأبيض، الشيخ، الجليل، القدوة الحافظ.\n(٢) ثِقَة حافظ.\n(٣) حافظ إلَّا أنَّه متهم بسرقة الأحاديث.\n(٤) يحيى بن الحارث، ثِقَة.\n(٥) ابن سعيد، ليس بالقوي، وقد تغير فِي آخر عمره.\n(٦) ثِقَة مشهور فقيه فاضل.\n(٧) عدي بن حاتم الطَّائيّ، صحابي جليل.\n(٨) لم يذكر بجرح ولا تعديل.\n(٩) مختلف فِي عدالته.\n(١٠) ثِقَة ثبت كثير الحديث.\n(١١) ثِقَة حافظ.\n(١٢) يحيى بن عبد الله بن بكير القُرشيّ، صدوق.\n(١٣) صدوق خلط بعد احتراق كتبه.\n(١٤) عطاء بن دينار، صدوق، إلَّا أن روايته عن سعيد بن جبير وجادة، فهي منقطعة.\n(١٥) ثِقَة ثبت فقيه.","vol":"11","page":168},{"text":"الطائيين (١)، وهو زيد الخيل، الذي سماه رسول الله -ﷺ- زيد الخير، وذلك أنهما جاءا إِلَى رسول الله - ﷺ - فقالا يَا رسول الله، إنَّا قوم نصيد بالكلاب، والبزاة، وإن كلاب (آل ذريح، وآل أبي جويرية) (٢) تأخذ البقر، والحمر، والظباء، والضب، فمنه ما ندرك ذكاته ومنه ما يقتل، ولا ندرك ذكاته، وقد حرم الله الميتة، فماذا يحل لنا منها؟ فنزلت (٣).\n﴿يَسْأَلُونَكَ﴾ يَا محمَّد ﴿مَاذَا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ﴾ يعني: الذبائح على اسم الله، ﴿وَمَا عَلَّمْتُمْ﴾ يعني: وصيد ما علمتم ﴿مِنَ الْجَوَارِحِ﴾ واختلفوا فِي هذِه الجوارح التي يحل صيدها بالتعليم، ما هي؟\nفقال ابن عمر، والضَّحَاك، والسدي: هي الكلاب، دون غيرها، فأما ما صاد غير الكلاب، فما أدركت ذكاته فهو لك، وإلا فلا تطعم.\n_________\n(١) زيد الخير بن مهلهل الطَّائيّ، وفد على النَّبِيّ - ﷺ - سنة تسع، كان شاعرًا، شجاعًا، كريمًا، مات فِي خلافة عمر.\nانظر: \"الإصابة\" لابن حجر ٤/ ٦٨.\n(٢) فِي (ت): آل فريح، وآل أبي حذيفة.\n(٣) [١٢٣٠، ١٢٣١] الحكم على الإسناد:\nإسناده ضعيف، فيه الحماني ضعيف، وكذا ابن لهيعة، وعطاء لم يسمع من سعيد، ومجالد ضعيف.\nالتخريج:\nأخرجه ابن أبي حاتم، كما ذكره ابن كثير فِي \"تفسير القرآن العظيم\" ٥/ ٦١، ولم أقف عليه فِي المطبوع من \"تفسيره\"، ونسبه ابن حجر إليه، وإلى ابن دريد فِي \"الأخبار المنثورة\".\nانظر: \"الإصابة\" لابن حجر ٢/ ٤٠٤.","vol":"11","page":169},{"text":"وهذا غير معمول به.\nوقال سائر العلماء: هي الكواسب من سباع البهائم، والطير، مثل النمر والفهد، والكلب، والعقاب، والصقر، والبازي، والشاهين، والباشق، ونحوها مما يقبل التعليم (١).\nسميت جوارح، لجرحها أربابها أقواتهم من الصيد، أي: كسبها، يقال: فلان جارحة أهله، أي كاسبهم، ولا جارحة لفلانة، إذا لم يكن لها كاسب (٢) ﴿مُكَلِّبِينَ﴾ حال للمعلمين، أي: فِي حال مصيركم أصحاب كلاب، والتكليب: إغراء السبع، وإشلاؤه (٣) على الصيد، قال الشَّاعر:\nفباكره عند الصباح مكلَّبٌ ... أزلُّ كسرحان الصريمة أغبرُ (٤)\nوقرأ ابن مسعود، وأبو رزين، والحسن (مكلبين) بتخفيف اللام (٥)، على هذا المعنى أيضًا، ويجوز أن يكون من قولهم: أكلب الرَّجل، إذا كثرت كلابه، مثل أمشى، إذا كثرت ماشيته،\n_________\n(١) انظر: \"المغني\" لابن قدامة ١٣/ ٢٦٥، وقد ذكر الطبري فِي \"جامع البيان\" ٦/ ٨٩ - ٩١ الآثار فِي القولين، ورجح قول سائر العلماء.\n(٢) انظر: كلام الطبري فِي \"جامع البيان\" ٦/ ٨٨ فِي هذا المعنى.\n(٣) فِي (ت): وإيساره، ولا معنى له.\n(٤) هو: لبشر بن أبي خازم الأسدي.\nوالبيت: ذكره ابن منظور فِي \"لسان العرب\" ١٢/ ٤٨٦.\n(٥) وهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ١/ ٢٠٨.","vol":"11","page":170},{"text":"وذكر الكلاب؛ لأنها أكثر وأعم والمراد به جميع جوارح الصيد.\n﴿تُعَلِّمُونَهُنَّ﴾ آداب الصيد، ﴿مِمَّا عَلَّمَكُمُ اللَّهُ﴾ أي: من العلم الذي علمكم الله.\nوقال السدي: (مِنْ) بمعنى الكاف، أي: كما علمكم الله (١)، وهو: ألا يُجْثِمْنَ، ولا يُقْعِصْن (٢)، ولا يقتلن، ولا يأكلن، ﴿فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ﴾ عند إرسال السهم، والجوارح.\n\nحكم الآية:\nوالمعلم من الجوارح الذي يحل صيده هو أن يكون إذا أرسله صاحبه، وأشلاه استشلى (٣)، وإذا أخذ أمسك، ولم يأكل، وإذا دعاه أجابه، وإذا أراده لم يفر منه، فإذا فعل ذلك مرات، فهو معلَّم (٤)، ومتى كان بهذا الوصف واصطاد جاز أكله، فإذا أمسك الصيد، وقتله، ولم يأكل منه جاز أكله، وكان حلالًا، فإن أكل منه فللشافعي ﵀ فيه قولان.\n_________\n(١) عبارة السدي هي: تعلمونه من الطلب كما علمكم الله، أخرجها الطبري فِي \"جامع البيان\" ٦/ ٩١، وقد رد على من قال: إن من بمعنى الكاف، لعدم التقارب بينهما فِي المعنى.\n(٢) قوله ألا يجثمن. أي: ألا يوقعن الصيد على الأرض، فيبركن فوقه، ويلزمنه.\nانظر: \"القاموس المحيط\" للفيروزآبادي (جثم).\nوقوله: ألا يقعصن. أي: ألا يمتن الصيد، والقعص: الموت السريع.\n\"القاموس المحيط\" للفيروزآبادي (قعص).\n(٣) أي: أغراه با لصيد، \"القاموس المحيط\" للفيروزآبادي (شلى).\n(٤) هكذا قال الشَّافعيّ ﵀ فِي \"الأم\" ٢/ ٢٤٨.","vol":"11","page":171},{"text":"أحدهما: أنَّه لا يحل، ولا يؤكل، وهو الأشهر، والأظهر من مذهبه، لأن الله تعالى قال: ﴿فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ﴾ وهو لم يمسك علينا، وإنما أمسكه على نفسه، وهذا قول ابن عباس، وطاوس، والشعبي، وعطاء، والسدي (١).\nقال ابن عباس: إذا أرسلت الكلب وأكل من صيده، فهو ميتة، لا يحل أكله؛ لأنه سبع أمسكه على نفسه، ولم يمسك عليك ولم يتعلم ما علمته فاضربه، ولا تأكل من صيده (٢). ويدل عليه:\n[١٢٣٢] ما أخبرنا الجوزقي (٣) قال: أخبرنا أبو العباس الدغولي (٤) قال: حدثنا أبو صالح الحسين بن الفرج (٥)، ثنا علي بن الحسن بن شَقِيق (٦) قال: حدثنا عبد الله بن المبارك (٧)، ثنا عاصم ابن سليمان (٨)، عن الشعبي (٩)، عن عدي بن حاتم أنَّه سأل رسول\n_________\n(١) انظر: أقوالهم عند الطبري فِي \"جامع البيان\" ٦/ ٩٢ - ٩٣.\n(٢) انظر: \"جامع البيان\" للطبري ٦/ ٩٢ وما بعده.\n(٣) فِي (م)، (ت): (أبو بكر). وهو ثِقَة.\n(٤) الإمام، الحافظ، المجود.\n(٥) الحسين بن الفرج، الخياط، أبو صالح، وقيل: أبو علي، روى عن علي بن الحسن، كان ضعيفًا، متهمًا بالسرقة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦٢، \"تاريخ بغداد\" للخطيب ٨/ ٨٦، \"ميزان الاعتدال\" للذهبي ١/ ٥٤٥.\n(٦) علي بن الحسن بن شَقِيق ثِقَة، حافظ.\n(٧) الإمام، الثقة، المثبت، الفقيه، العالم.\n(٨) الأحول، ثِقَة.\n(٩) ثِقَة، مشهور، فقيه، فاضل.","vol":"11","page":172},{"text":"الله - ﷺ - عن الصيد، فقال: \"إذا أرسلت كلبك فاذكر اسم الله، فإن أدركته لم يقتل فاذبح، واذكر اسم الله، وإن أدركته قد قتل، ولم يأكل فكل، فقد أمسك عليك، وإن وجدته وقد أكل منه فلا تطعم منه شيئًا، فإنما أمسك على نفسه، وإن خالط كلبك كلابًا فقتلن ولم يأكلن، فلا تأكل منه، فإنك لا تدري، أيها قتل، وإذا رميت سهمك فاذكر اسم الله، فإن أدركته فكل، إلَّا أن تجده قد وقع فِي ماء فمات، فإنك لا تدري، آلماء قتله، أم سهمك؟ فإن وجدته بعد ليلة أو ليلتين فلم تر فيه أثرًا غير سهمك فشئت أن تأكل منه فكل\" (١).\nوالقول الثاني: أنَّه يحل، وإن أكل، وهو قول سلمان الفارسيّ، وسعد بن أبي وقَّاص، وابن عمر، وأبي هريرة (٢).\nقال حميد بن عبد الله (٣): قلت لسعد بن أبي وقاص - ﵁ -: لنا كلاب\n_________\n(١) [١٢٣٢] الحكم على الإسناد:\nإسناد المصنف ضعيف جدًّا، فيه الخياط متهم، ولكن الحديث ثابت كما سيأتي.\nالتخريج:\nأخرجه البخاري فِي كتاب الوضوء، باب إذا شرب الكلب فِي إناء أحدكم فليغسله سبعًا (١٧٥)، وفي مواضع أخرى، ومسلم كتاب الصيد والذبائح، باب الصيد بالكلاب المعلمة (١٩٢٩)، والنَّسائيّ فِي \"السنن الكبرى\" ٣/ ١٤٣ (٤٧٧٤)، وأَحمد فِي \"المسند\" ٤/ ٢٥٦ (١٨٢٤٥) وغيرهم، من طريق الشعبي، عن عدي.\n(٢) أخرج أقوالهم الطبري فِي \"جامع البيان\" ٦/ ٩٦.\nوانظر رأي الشَّافعيّ فِي \"الأم\" ٢/ ٢٤٩.\n(٣) ويقال: حميد بن مالك بن خثيم، روى عن سعد، وأبي هريرة، وعنه محمَّد بن عمرو، وبكير بن الأَشَج، وسواهما، وثقه ابن حبان، والعجلي.\nانظر: \"معرفة الثِّقات\" للعجلي (ص ١٣٥)، \"تهذيب التهذيب\" لابن حجر ١/ ٤٩٨، وقال فِي \"تقريب التهذيب\" لابن حجر (ص ٢٧٦): ثِقَة.","vol":"11","page":173},{"text":"ضوار، يأكلن، ويبقين؟ فقال: كل، وإن لم تبق إلَّا نصفه (١).\nوقال ابن عمر: إذا أرسلت كلبك المعلم، وذكرت اسم الله فكل مما أمسك عليك، أكل، أو لم يأكل (٢).\nوروى سعيد بن المسيّب عن سلمان الفارسيّ قال: إذا أرسلت كلبك أو بازك وسميت فأكل نصفه، أو ثلثيه فكل بقيته (٣)، روي ذلك عن النَّبِيّ - ﷺ - (٤).\nولا فرق فِي جملة ما ذكرنا بين الطيور المعلمة والسباع المعلمة.\n[١٢٣٣] أخبرنا أبو محمَّد عبد الله بن حامد الأَصْبهانِيّ (٥) قال: أنا أَحْمد بن محمَّد بن الحسن (٦)، حدثنا الحسن بن هارون (٧) وحمدان بن خالد (٨) قالا: حدثنا مكّيّ بن إبراهيم (٩) قال: ثنا ابن جريج (١٠)، قال:\n_________\n(١) أخرجه الطبري فِي \"جامع البيان\" ٦/ ٩٦، والبيهقي فِي \"السنن الكبرى\" ٩/ ٢٣٧.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ٦/ ٩٦، والبيهقي فِي \"السنن الكبرى\" ٩/ ٢٣٧.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ٦/ ٩٥.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ٦/ ٩٧ عن سلمان ولفظه: \"إذا أرسل الرَّجل كلبه على الصيد فأدركه وقد أكل منه فليأكل ما بقي\".\n(٥) لم يذكر بجرح أو تعديل.\n(٦) ابن الشرقي، ثِقَة، مأمون.\n(٧) الحسن بن هارون بن مالك الشَّيبانِيّ، قال أبو حاتم: لا أعرفه.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٠.\n(٨) حمدان بن خالد: لم أجده بعد البحث عنه.\n(٩) الحنظلي، ثِقَة.\n(١٠) ثِقَة، فقيه، فاضل، كان يدلس ويرسل.","vol":"11","page":174},{"text":"ثنا أَيُّوب بن أبي تميمة (١) أن أَبا قلابة (٢) حدثه، عن أبي ثعلبة الخشني (٣) - ﵁ - أنَّه جاء إِلَى النَّبِيّ - ﷺ - فقال: يَا رسول الله، إن أرضنا أرض صيد، فأرسل سهمي، وأذكر اسم الله، وأرسل كلبي المعلم، وأذكر اسم الله، وأرسل كلبي الذي ليس بمعلم، فقال النَّبِيّ - ﷺ -: \"ما حبس عليك سهمك وذكرت اسم الله فكل، وما حبس عليك كلبك المعلم، وذكرت اسم الله فكل، وما حبس عليك كلبك الذي ليس بمعلم فأدركت ذكاته فكل، وإن لم تدرك ذكاته فلا تأكل\" (٤).\n﴿وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ﴾.\n* * *\n_________\n(١) فِي (ت): تميم. وهو خطأ.\nأَيُّوب، هو السختياني، ثِقَة، ثبت، حجة.\n(٢) ثِقَة، فاضل، كثير الإرسال.\n(٣) صحابي، جليل.\n(٤) [١٢٣٣] الحكم على الإسناد:\nإسناد المصنف ضعيف، فيه الحسن بن هارون، وحمدان بن خالد مجهولان، لكن الحديث ثابت كما سيأتي فِي التخريج.\nالتخريج:\nأخرجه البخاري فِي كتاب الذبائح والصيد، باب صيد القوس (٥٤٧٨)، ومسلم كتاب الصيد والذبائح، باب الصيد بالكلاب المعلمة (١٩٣٠)، وأَحمد فِي \"المسند\" ٤/ ١٩٥ (١٧٧٥٢)، والنَّسائيّ فِي \"السنن الكبرى\" (٤٧٧٧) وغيرهم من طريق أبي إدريس الخولاني عن أبي ثعلبة به.\nوأخرجه الطبراني فِي \"المعجم الكبير\" ٢٢/ ٢٣١ (٦٠٥) من طريق محمَّد بن بكير، عن ابن جريج، عن أَيُّوب، عن أبي قلابة، عن أبي ثعلبة به.","vol":"11","page":175},{"text":"<span data-type=\"title\" id=toc-1042>٥ </span>- ﴿الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ﴾\nيعني الذبائح ﴿وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ﴾ يعني: وذبائح اليهود والنصارى ومن دخل فِي دينهم، من سائر الأمم قبل أن يبعث محمَّد - ﷺ - حلال لكم، وأما من دخل فِي دينهم، بعد بعث محمَّد - ﷺ - فلا تحل ذبيحته، فأما إذا سمى أحدهم غير الله عند الذبح، مثل قول النصارى: باسم المسيح، فاختلفوا فيه، فقال ربيعة: سمعت ابن عمر يقول: لا تأكلوا ذبائح النصارى، فإنهم يقولون باسم المسيح، وأنتم (١) لا تستطيعون أن تهدوهم، وقد أضلوا أنفسهم، ودليله قوله تعالى: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ﴾ (٢).\nوالقول الثاني: أنَّه يجوز ذبيحة الكتابي، وإن سمى غير الله، وأن هذا مستثنى من قوله: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ﴾، وهي إنما أنزلت فِي ذبائح المشركين، وما كانوا يذبحونها لأصنامهم، وعلى هذا أكثر العلماء (٣).\nوقال الشعبي، وعطاء فِي النصراني يذبح، فيقول: باسم المسيح، قالا: كل، فإن الله قد أحل ذبائحهم، وهو يعلم ما يقولون (٤).\nوسئل الزهري، ومكحول عن ذبائح أعياد (٥) أهل الكتاب،\n_________\n(١) فِي (ت): إنهم. وأخرج الأثر عبد الرزاق فِي \"المصنف\" ٦/ ١٢٠ (١٠١٨٧) بمعناه.\n(٢) الأنعام: ٢١.\n(٣) انظر: فِي هذِه المسألة \"المغني\" لابن قدامة ٩/ ٣٢١.\n(٤) أخرج قول عطاء عبد الرزاق فِي \"المصنف\" ٦/ ١١٨ (١٠١٨٠).\n(٥) فِي (ت): عيدات.","vol":"11","page":176},{"text":"والمرتبات (١) لكنائسهم، وما يذبح لها؟ فقالا: هي حلال، وقرأ هذِه الآية (٢).\nوقال الحسن، والحارث العكلي (٣): ما كنت لأسأله عن ذبيحته، فقد أحل الله لنا طعامه، فإذا ذبح اليهودي، والنصراني فذكر غير اسم الله وأنت تسمع فلا تأكل، فإذا غاب عنك فكل، فقد أحل الله لك (٤).\nوأما القربان فذبح اليهودي والنصراني، ونحوهم مكروه، قال على: لا يذبح ضحاياكم اليهود ولا النصارى، ولا يذبح نسكك إلَّا مسلم (٥).\n﴿وَطَعَامُكُمْ حِلٌّ لَهُمْ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ﴾.\nاختلف العلماء فِي معنى الآية وحكمها، فقال قوم: عني بالإحصان فِي هذِه الآية الحرية، وأجازوا نكاح كل حرة، مؤمنة\n_________\n(١) أي: الأمور التي رتبوها لكنائسهم.\n(٢) أخرج أثر مكحول سعيد بن منصور فِي \"سننه\" ٤/ ١٤٣٩ (٣١٤).\nوأما أثر الزهري فأخرجه بمعناه عبد الرزاق فِي \"المصنف\" ٦/ ١٢٠ (١٠١٩٠).\n(٣) هو الحارث بن يزيد التيمي، روى عن النَّخَعيّ، والشعبي، كان فقيهًا، ثِقَة، تُوفِّي بعد سنة (١٠٠ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٥/ ٣٠٨، \"الكاشف\" للذهبي ١/ ١٩٨.\nوالعكلي بضم العين، وسكون الكاف، نسبة إِلَى عكل بطن من تميم.\nانظر: \"الأنساب\" للسمعاني ٤/ ٢٢٣.\n(٤) الأثر ذكره القرطبي فِي \"الجامع لأحكام القرآن\" ٦/ ٧٦ عن الحسن.\n(٥) الأثر أخرجه البيهقي فِي \"السنن الكبرى\" ٩/ ٢٨٤.","vol":"11","page":177},{"text":"كانت، أو كتابية، فاجرة كانت، أو عفيفة، وحرموا إماء أهل الكتاب أن يتزوجهن المسلم بحال، وهذا قول مجاهد (١)، وأكثر الفقهاء، والدليل عليه قوله: ﴿وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ﴾ فشرط في نكاح الإماء الإيمان.\nوقال آخرون: إنما عنى الله بالمحصنات فِي هذِه الآية العفائف من الفريقين إماء كُنَّ، أو حرائر، فأجازوا نكاح أهل الكتاب بهذِه الآية وحرموا البغايا من المؤمنات، والكتابيات، وهذا قول أبي ميسرة، والسدي (٢).\nقال الشعبي: إحصان اليهودية والنصرانية أن تغتسل من الجنابة، وتحصن فرجها (٣).\nوقال الحسن: إذا رأى الرَّجل من امرأته فاحشة فاستيقن فإنَّه لا يمسكها (٤).\nثم اختلفوا فِي الآية، أهي عامة، أم خاصة؟\n_________\n(١) انظر: قول مجاهد عند الطبري فِي \"جامع البيان\" ٦/ ١٠٤، وهو الذي رجحه، وقواه.\n(٢) انظر: \"جامع البيان\" للطبري ٦/ ١٠٧.\nورواية عن مجاهد، وهو قول سفيان الثَّوريّ، وقتادة، والنخعي.\nانظر: أقوالهم عند الطبري فِي \"جامع البيان\" ٦/ ١٠٥ - ١٠٦.\n(٣) أخرجه عبد الرزاق فِي \"المصنف\" ٦/ ٨٠ (١٠٠٦٦)، والطبري فِي \"جامع البيان\" ٦/ ١٠٦.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ٦/ ١٠٦.","vol":"11","page":178},{"text":"فقال بعضهم: هي عامة فِي جميع الكتابيات، حربية كانت، أو ذمية، وهو قول سعيد بن المسيّب، والحسن (١).\nوقال بعضهم: هي فِي الذميات، فأما الحربيات فإن نساءهم حرام على المسلمين، وهو قول ابن عباس.\nروى الحكم عن مقسم عنه قال: من نساء أهل الكتاب من يحل لنا، ومنهن من لا يحل لنا، ثم قرأ ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ﴾ إِلَى قوله ﴿حَتَّى يُعْطُوا الْجِزْيَةَ﴾ (٢) فمن أعطى الجزية حل لنا نساؤه، ومن لم يعط الجزية لم تحل لنا نساؤه، قال الحكم: فذكرت ذلك لإبراهيم، فأعجبه (٣).\nوكان ابن عمر لا يرى نكاح الكتابيات، ويفسر هذِه الآية بقوله: ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ ويقول: لا أعلم شركًا أعظم من أن تقول المرأة: ربها عيسى (٤).\nوروى ابن المبارك عن سليمان بن المغيرة قال: سأل رجل الحسن أيتزوج الرَّجل المرأة من أهل الكتاب؟ قال: ما له ولأهل الكتاب، وقد أكثر الله المسلمات فإن كان لا بد فاعلًا فليعمد إليها حصانًا، غير\n_________\n(١) قالا: أحله الله على علم.\nانظر: \"جامع البيان\" للطبري ٦/ ١٠٧ عن قتادة عنهما.\n(٢) التوبة: ٢٩.\n(٣) انظر: \"جامع البيان\" للطبري ٦/ ١٠٧.\n(٤) الأثر أخرجه البخاري فِي كتاب الطلاق، باب قول الله تعالى: ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ (٥٢٨٥)، والنحاس فِي \"الناسخ والمنسوخ\" ٢/ ١٩٥، والذهبي فِي \"سير أعلام النبلاء\" للذهبي ٨/ ١٤١ بسنده إِلَى ابن عمر.","vol":"11","page":179},{"text":"مسافحة، قال الرَّجل وما المسافحة؟ قال: هي التي إذا لمح الرَّجل إليها بعينه اتبعته (١).\n﴿وَلَا مُتَّخِذِي أَخْدَانٍ وَمَنْ يَكْفُرْ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ﴾ قال قتادة: ذكر لنا أن رجالًا قالوا: لما نزلت ﴿وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾ كيف نتزوج نساء لسن على ديننا؟ فأنزل الله هذِه الآية (٢).\nوقال مقاتل بن حيان: نزلت فيما أحصن المسلمون من نساء أهل الكتاب، يقول: ليس إحصان المسلمين إياهن بالذي يخرجهن من الكفر، أو يغني عنهن فِي دينهن شيئًا، وجعلهن ممن كفر بالإيمان، وحبط عمله، وهي نعت (٣) للنَّاس عامة، ﴿وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ﴾ يعني: من أهل النَّار.\nقال ابن عباس، ومجاهد: معناه ومن يكفر بالله (٤).\nقال الحسين بن الفضل: إن صحت هذِه الرواية كان معناه: برب الإيمان (٥).\n_________\n(١) أخرجه الطبري فِي \"جامع البيان\" ٦/ ١٠٨.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ٦/ ١٠٩، وعبد بن حميد، كما فِي \"الدر المنثور\" للسيوطي ٢/ ٤٦٢.\n(٣) فِي (ت): بعد، ولعله أصح، وأثر مقاتل ذكره البَغَوِيّ فِي \"جامع البيان\" ٣/ ١٩.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ٦/ ١٠٩ عن مجاهد، وأورده عنه من طرق متعددة ولم أجده عن ابن عباس، وهو رواية عن عطاء أَيضًا.\n(٥) لم أجد هذا الأثر، وقد وجه الطبري فِي تفسيره قول عطاء ومجاهد، ثم وضح أنَّه ليس تفسيرًا للآية على الوجه الصحيح، وذكر تأويل الآية على ظاهرها، وحقيقة ألفاظها، فِي كلام بديع ٦/ ١١٠.","vol":"11","page":180},{"text":"وقيل: بالمؤمن به.\nالكلبي: ﴿وَمَنْ يَكْفُرْ بِالْإِيمَانِ﴾ أي: بما أنزل على محمَّد - ﷺ - (١).\n[١٢٣٤] سمعت أَبا القاسم الحبيبي (٢) يقول سمعت: أَبا الهيثم السجزي (٣) يقول: الباء صلة، كقوله ﴿يَشْرَبُ بِهَا عِبَادُ اللَّهِ﴾ (٤)، ﴿تَنْبُتُ بِالدُّهْنِ﴾ (٥)، والمعنى: ﴿وَمَنْ يَكْفُرْ بِالْإِيمَانِ﴾ أي: يجحده، ﴿فَقَدْ حَبِطَ عَمَلُهُ﴾ <span data-type=\"title\" id=toc-1043>(٦)</span>.\nوقرأ الحسن بفتح الباء (٧)، وقرأ ابن السميفع (فقط أحبط عمله)، ﴿وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ﴾ [٤١٠].\n\n٦ - ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾\nأمر الله تعالى بالوضوء عند القيام إِلَى الصلاة.\n_________\n(١) لم أجده عن الكلبي بعد البحث عنه.\n(٢) قيل: كذبه الحاكم.\n(٣) لم أجده.\n(٤) الإنسان: ٦.\n(٥) المؤمنون: ٢٠.\n(٦) [١٢٣٤] الحكم على الإسناد:\nالحبيبي قيل: كذبه الحاكم، وشيخه مجهول.\nالتخريج:\nلم أجده.\n(٧) وهي قراءة شاذة.\nانظر: فِي \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٧٩، \"البحر المحيط\" لأبي حيان ٣/ ٤٤٨، ونسباها إِلَى ابن السميفع.","vol":"11","page":181},{"text":"واختلف العلماء فِي حكم الآية، فقال قوم: هذا من العام الذي أريد به الخاص، والمجمل الذي وكل بيانه إِلَى رسول الله - ﷺ -، ومعنى الآية: إذا قمتم إِلَى الصلاة، وأنتم على غير طهر، يدل عليه:\nما روي عن عكرمة أنَّه سئل عن هذِه الآية، وقيل: أفكل ساعة نتوضأ؟ فقال: إن ابن عباس قال: لا وضوء إلَّا من حدث (١).\nوقال الفضل بن المبشر (٢): رأيت جابر بن عبد الله يصلي الصلوات بوضوء واحد، فإن بال أو أحدث توضأ، ومسح بفضل طهوره الخفيْن، فقلت أشيء تصنعه برأيك؟ فقال: بل رأيت رسول الله -ﷺ- يصنعه، فأنا أصنع كما رأيت رسول الله -ﷺ- يصنع (٣).\nوروى محارب بن دثار عن ابن عمر أن رسول الله - ﷺ - صلى الظهر والعصر والمغرب والعشاء بوضوء واحد (٤).\n_________\n(١) أخرجه الطبري فِي \"جامع البيان\" ٦/ ١١٠.\n(٢) الأَنْصَارِيّ، أبو بكر المدنِيُّ، روى عن جابر، وسالم، كان ضعيفًا، عامة أحاديثه لا يتابع عليها. انظر: \"تهذيب التهذيب\" لابن حجر ٣/ ٣٩٥، \"تقريب التهذيب\" لابن حجر (ص ٧٨٤)، وقال: فيه لين.\n(٣) أخرجه ابن ماجه كتاب الطهارة وسننها، باب الوضوء لكل صلاة والصلوات كلها بوضوء واحد (٥١١)، والطبري فِي \"جامع البيان\" ٦/ ١١٢ من طريق زياد البكائي قال: حدثنا الفضل بن المبشر قال: رأيت جابر بن عبد الله .. فذكره.\nوفيه زياد البكائي، فِي حديثه عن غير ابن إسحاق لين، وكذلك الفضل ضعيف، كما تقدم.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ٦/ ١١٤، وفي إسناده الحكم بن ظهير الفزاري، لا يحتج به، قال فِي \"تقريب التهذيب\" لابن حجر (ص ٢٦٢): متروك، رمي بالرفض، واتهمه ابن معين. =","vol":"11","page":182},{"text":"وقال المسور بن مخرمة لابن عباس: هل لك فِي عبيد بن عمير إذا سمع النداء خرج من المسجد، فقال ابن عباس: هكذا يصنع الشيطان، فدعاه فقال ما يحملك على ما تصنع، إذا سمعت النداء خرجت فتوضأت؟ قال: إن الله يقول ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ﴾ الآية، قال: ليس هذا هكذا، إذا توضأت فإنك فِي طهر حتَّى تحدث، ثم قال: هكذا يصنع الشيطان، إذا سمع النداء، ولى، وله ضراط (١).\nوروى الأَعمش (٢) عن عمارة (٣) قال: كان للأسود (٤) قَعْب (٥)، قدر ري رجل، فكان يتوضأ به، ثم يصلي بوضوئه ذلك الصلوات كلها (٦).\n_________\n= وقد ثبت عن النَّبِيّ - ﷺ - من وجه آخر يوم الفتح أنَّه صلى الصلوات كلها بوضوء واحد، أخرجه مسلم فِي كتاب الطهارة، باب جواز الصلوات كلها بوضوء واحد (٢٧٧) عن بريدة عن عمر.\n(١) أخرجه عبد الرزاق فِي \"المصنف\" ١/ ٥٧ (١٦٧) عنه.\n(٢) ثِقَة، حافظ، لكنه مدلس.\n(٣) عمارة بن عمير التيمي، روى عن الأسود، والحارث بن سويد، وسواهما، ثِقَة، ثبت، تُوفِّي فِي خلافة سليمان بن عبد الملك.\nانظر: \"تهذيب التهذيب\" لابن حجر ٣/ ٢١٢، \"تقريب التهذيب\" لابن حجر (ص ٧١٣)، وقال: ثِقَة، ثبت.\n(٤) الأسود بن يزيد النَّخَعيّ، مكثر، فقيه.\n(٥) القعب قدح صغير من خشب، مقعر، \"لسان العرب\" (قعب).\n(٦) الحكم على الإسناد\nرجاله ثقات. =","vol":"11","page":183},{"text":"وقال زيد بن أسلم، والسدي: معنى الآية: إذا قمتم إِلَى الصلاة من النَّوم (١).\nوقال بعضهم: أراد بذلك كل قيام للعبد إِلَى صلواته، أن يجدد لها طهرًا على طريق الندب، والاستحباب (٢).\nقال عكرمة: كان علي - ﵁ - يتوضأ عند كل صلاة، ويقرأ هذِه الآية ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ (٣) الآية.\n[١٢٣٥] أخبرنا محمَّد بن القاسم (٤)، قال: حدثنا محمَّد بن مطر (٥)، قال: ثنا أبو بكر محمَّد بن يحيى بن سليمان المروزي (٦)،\n_________\n= التخريج:\nأخرجه الطبري فِي \"جامع البيان\" ٦/ ١١٢، وعبد الرزاق فِي \"المصنف\" ١/ ٥٧ (١٦٦).\n(١) ذكر قول زيد مالك فِي \"المدونة\" ١/ ١٢١، والطبري فِي \"جامع البيان\" ٦/ ١١٢، وعبد بن حميد، وابن المنذر كما فِي \"الدر المنثور\" للسيوطي (٢/ ٤٦٣).\nوأخرج قول السدي الطبري فِي \"جامع البيان\" ٦/ ١١٢.\n(٢) لم أعرف من قاله.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ٦/ ١١٢ وما بعده، من طرق عن علي، قال ابن كثير فِي \"تفسير القرآن العظيم\" ٥/ ٨٩: هذِه طرق جيدة عن علي، يقوي بعضها بعضًا.\nوقد ثبت ذلك من فعل النَّبِيّ -ﷺ- أن كان يتوضأ لكل صلاة، أخرجه البخاري (٧٣٨) عن أنس.\n(٤) أبو الحسن النَّيْسَابُورِيّ، لم يذكر بجرح أو تعديل.\n(٥) محمَّد بن مطر، لم أجده.\n(٦) محمَّد بن يحيى بن سليمان بن زيد المروزي، أبو بكر الوراق، روى عن أبي عبيد وابني أبي شيبة، وعنه النَّسائيّ، والإسماعيلي، وثقه الخَطيب، وقال الدارقطني، =","vol":"11","page":184},{"text":"قال: حدثنا أبو عبيد القاسم بن سلام (١)، ثنا أبو الأسود (٢)، عن عبد الله ابن لهيعة (٣)، عن عبد الرحمن بن زياد بن أنعم المعافري (٤)، عن أبي غُطيف الهذلي (٥): أنَّه رأى ابن عمر توضأ للظهر، ثم للعصر، ثم للمغرب، قال فقلت: يَا أَبا عبد الرحمن، أسنة هذا الوضوء؟ قال: إن كان لكافيا وضوئي لصلواتي كلها ما لم أحدث، ولكني سمعت رسول الله - ﷺ - يقول: \"من توضأ على طهر كتب الله له عشر\n_________\n= وابن حجر: صدوق، تُوفِّي سنة (٢٩٠ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ٤٢٢، \"تهذيب الكمال\" للمزي ٢٦/ ٦١٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٧٢٧.\n(١) الإِمام، المجتهد، الثقة، الفاضل.\n(٢) النضر بن عبد الجبار، أبو الأسود المصري، روى عن ابن لهيعة، والليث، وعنه أبو عبيد، وأَحمد بن صالح، وابن معين، وقال: شيخ صدق، وكذا قال أبو حاتم، وقال النَّسائيّ: ليس به بأس، وقال ابن حجر: ثِقَة، تُوفِّي سنة (٢١٩ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٨٠، \"تهذيب الكمال\" للمزي ٢٩/ ٣٩١، \"سير أعلام النبلاء\" للذهبي ١٠/ ٥٦٧، \"تقريب التهذيب\" لابن حجر (ص ١٠٠٢).\n(٣) صدوق، خلط بعد احتراق كتبه.\n(٤) عبد الرحمن بن زياد بن أنعم الإفريقي، روى عن أبي غطيف، وبكر بن سوادة، وآخرين، وعنه ابن لهيعة، والثوري، وابن المبارك، ضعيف فِي حفظه، وكان رجلًا صالحًا، تُوفِّي سنة (١٥٦ هـ).\nانظر: \"المجروحين\" لابن حبان ٢/ ٥٠، \"تهذيب الكمال\" للمزي ١٧/ ١٠٢، \"سير أعلام النبلاء\" للذهبي ٦/ ٤١١، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٠٥.\n(٥) أبو غطيف -ويقال غضيف- الهذلي، روى عن ابن عمر، وعنه الإفريقي.\nقال ابن حجر فِي \"تقريب التهذيب\" لابن حجر (ص ١١٨٩): مجهول.\nانظر: \"تهذيب الكمال\" للمزي ٣٤/ ١٧٨.","vol":"11","page":185},{"text":"حسنات\" ففي ذلك رغبت، يَا ابن أخي (١).\nوقال بعضهم: بل كان هذا (أمرًا، أمر الله ﷿ نبيه) (٢) - ﷺ - والمؤمنين أن يتوضئوا لكل صلاة، حتمًا وإيجابًا، ثم نسخ ذلك بالتخفيف.\nقال محمَّد بن يحيى بن حبان الأَنْصَارِيّ (٣): قلت لعبيد الله بن عبد الله بن عمر (٤): أخبرني عن وضوء عبد الله (٥) لكل صلاة طاهرًا كان، أو غير طاهر، عمن هو؟ قال: حدثتنيه أسماء بنت زيد بن\n_________\n(١) [١٢٣٥] الحكم على الإسناد:\nإسناده ضعيف، آفته الإفريقي، وأبو غطيف، وفيه أَيضًا محمَّد بن مطر لم أجده، وابن لهيعة ضعيف.\nالتخريج:\nأخرجه أبو داود كتاب الطهارة، باب الرَّجل يجدد من غير حدث (٦٢)، والترمذي كتاب الطهارة، باب ما جاء فِي الوضوء لكل صلاة (٥٩)، والبيهقي فِي \"السنن الكبرى\" ١/ ١٦٢، وابن ماجه كتاب الطهارة وسننها، باب الوضوء على الطهارة (٥١٢)، وابن أبي شيبة فِي \"المصنف\" ١٠/ ١٦ (٥٣)، وابن الجوزي فِي \"العلل\" ١/ ٣٥٢ وغيرهم، من طرق عن الإفريقي، عن أبي غطيف، عن ابن عمر به.\n(٢) فِي (ت): أمرًا من الله ﷿ أمر نبيه.\nوهذا القول لم أجد قائله.\n(٣) أبو عبد الله النجاري، المازنِيّ، المدنِيُّ، ثِقَة، فقيه.\n(٤) ابن الخطاب القُرشيّ العدوي، وثقه أبو زرعة والنَّسائيّ وابن حبان، مات سنة (١٠٦ هـ).\nانظر: \"الجرح والتعديل\" ٥/ ٣٢٠، \"الثِّقات\" لابن حبان ٥/ ٦٤، \"تهذيب الكمال\" للمزي ١٩/ ٧٧، \"تقريب التهذيب\" لابن حجر (٤٣١٠).\n(٥) ابن عمر الصحابي المشهور.","vol":"11","page":186},{"text":"الخطاب (١) أن عبد الله بن حنظلة بن أبي عامر الغسيل (٢) حدثها أن النَّبِيّ - ﷺ - أُمر بالوضوء عند كل صلاة، فشق ذلك عليه، فأُمر بالسواك، ورُفع عنه الوضوء، إلَّا من حدث، فكان عبد الله يرى أن به قوة عليه، فكان يتوضأ (٣) (٤).\nوروى سليمان بن بريدة عن أَبيه أن رسول الله - ﷺ - كان يتوضأ لكل صلاة، فلما كان يوم فتح مكة صلى الصلوات كلها بوضوء واحد،\n_________\n(١) ذكرها ابن حجر فِي \"الإصابة\" ١٢/ ١٤٦، وذكر روايتها لهذا الحديث، وأن أَباها زيدًا استشهد فِي وقعة اليمامة، وقد روت عن عبد الله بن حنظلة، وعنها عبد الله ابن عبد الله بن عمر.\nوانظر: \"تهذيب التهذيب\" لابن حجر ٤/ ٦٦٣.\n(٢) أبو عبد الرحمن الأوسي، من صغار الصحابة، كان رأس الثائرين على يزيد فِي وقعة الحرة الشهيرة سنة (٦٣ هـ)، وقد قتل فيها - ﵁ -.\nانظر: \"أسد الغابة\" لابن الأثير ٣/ ٢١٨، \"سير أعلام النبلاء\" للذهبي ٣/ ٣٢١، \"الإصابة\" لابن حجر ٢/ ٢٩٩.\n(٣) زاد فِي (ت): لكل صلاة.\n(٤) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري فِي \"جامع البيان\" ٦/ ١١٣، وأبو داود كتاب الطهارة، باب السواك (٤٨)، وابن خزيمة فِي \"صحيحه\" ١/ ١١ (١٥)، والدارمي فِي \"السنن\" (٦٨٤)، وأَحمد فِي \"المسند\" ٥/ ٢٢٥ (٢١٩٦٠)، والضياء فِي \"الأحاديث المختارة\" ٩/ ٢٦٥ (٢٢٧) من طرق عن محمَّد بن يحيى بن حبان، عن عبيد الله ابن عبد الله بن عمر، عن أسماء، عن عبد الله به. وهذا سند محتج به، وقد حسن إسناده ابن حجر فِي \"التلخيص الحبير\" ٣/ ١٢٠.","vol":"11","page":187},{"text":"فقال عمر: إنك فعلت شيئًا لم تكن تفعله فقال: \"عمدًا فعلته، يَا عمر\" (١).\nوقال بعضهم: هذا إعلام من الله تعالى رسوله - ﷺ - أن لا وضوء عليه إلَّا إذا قام إِلَى صلاته، دون غيرها من الأعمال، وذلك أنه كان (٢) إذا أحدث امتنع من الأعمال كلها حتَّى يتوضأ، فأذن الله ﷿ بهذِه الآية أن يفعل كل ما بدا له من الأفعال بعد الحدث، غير الصلاة.\nروى عبد الله بن أبي بكر بن عمرو بن حزم (٣)، عن عبد الله بن علقمة بن الفغواء (٤) عن أَبيه قال: كان رسول الله -ﷺ- إذا أراق البول نكلمه فلا يكلمنا، ونسلم عليه فلا يرد علينا، حتَّى يأتي منزله، فيتوضأ كوضوئه للصلاة، حتَّى نزلت آية الرخصة ﴿يَاأَيُّهَا الَّذِينَ\n_________\n(١) الحديث أخرجه مسلم كتاب الطهارة، باب جواز الصلوات كلها بوضوء واحد (٢٧٧)، والنَّسائيّ فِي \"السنن الكبرى\" ١/ ٩٣ (١٣٤)، والبيهقي فِي \"السنن الكبرى\" ١/ ١١٨، وابن خزيمة فِي \"صحيحه\" ١/ ٩ (١٢)، وغيرهم من طريق سليمان بن بريدة عن أَبيه.\n(٢) من (ت): وهذا القول لم أجد قائله بعد البحث.\n(٣) ثِقَة.\n(٤) عبد الله بن علقمة بن الفغواء الخُزَاعِيّ، ويقال: ابن عمرو بن الفغواء، روى عن أَبيه، وعنه زيد بن أسلم. قال ابن حجر: مستور.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٢١، \"تهذيب الكمال\" للمزي ١٥/ ٣٦٧، \"التقريب\" لابن حجر (٣٥٠٤).\nوأبوه علقمة صحابي، كان دليل النَّبِيّ - ﷺ - إِلَى تبوك، روى عنه ابنه.\nانظر: \"الطبقات الكبرى\" لابن سعد ٤/ ٣٢، \"التاريخ الكبير\" للبخاري ٤/ ٣٩، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١/ ٤٠٤.","vol":"11","page":188},{"text":"آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ (١).\n﴿فَاغْسِلُوا وُجُوهَكُمْ﴾ وحد الوجه من منابت شعر الرأس، إِلَى طرف الذقن طولًا، وما بين الأذنين عرضًا (٢)، فأما ما استرسل ونزل من اللحية عن الذقن، فللشافعي فيه قولان (٣):\nأحدهما: أنَّه لا يجب على المتوضئ غسله، وهو مذهب أبي حنيفة (٤)، واختيار المزني، واحتجوا بأن الشعر النازل من الرأس لا يحكم له بحكم الرأس، فكذلك من الوجه.\n_________\n(١) [*] الحكم على الإسناد:\nفيه عبد الله بن علقمة مستور.\nالتخريج:\nالحديث أخرجه الطبري فِي \"جامع البيان\" ٦/ ١١٥، والطحاوي فِي \"شرح معاني الآثار\" ١/ ٨٨، والطبراني فِي \"المعجم الكبير\" ١٨/ ٦ (٣)، من طريق جابر الجعفي عن عبد الله بن أبي بكر، عن عبد الله بن علقمة، عن أَبيه به.\nوهذا سند ضعيف جدًّا، جابر الجعفي متهم، وعبد الله بن علقمة مجهول، وقال ابن كثير فِي \"تفسير القرآن العظيم\" ٥/ ٩١ عن هذا الحديث: غريب جدًّا.\nوعدم رد النَّبِيّ -ﷺ- السلام وهو يبول يشهد له ما رواه مسلم كتاب الحيض، باب التيمم (٣٧٠)، والترمذي كتاب الاستئذان، باب ما جاء فِي كراهة التسليم على من يبول (٢٧٢٠) من طريق نافع عن ابن عمر أن رجلًا سلم على النبي - ﷺوهو يبول فلم يرد عليه.\n(٢) انظر: كلام الطبري فِي \"جامع البيان\" ٦/ ١١٩، ١٢٢ - ١٢٣، \"لسان العرب\" لابن منظور (وجه)، فِي تحديد الوجه.\n(٣) انظر: \"الأم\" للشافعي ١/ ٤٠ باب غسل الوجه.\n(٤) انظر: \"المبسوط\" للسرخسي ١/ ٨٠.","vol":"11","page":189},{"text":"والقول الثاني: أنَّه يجب (١) غسله، ودليل هذا القول من ظاهر الآية، أن الوجه ما يواجه به، فكل ما تقع به المواجهة من هذا العضو يلزمه غسله بحكم الظاهر، ومن الحديث قال النبي - ﷺ - حيث نهى عن تغطية اللحية فِي الصلاة- \"إنها من الوجه\" (٢).\nومن اللغة قول العرب: بقل وجه فلان، وخرج وجهه، إذا نبتت لحيته (٣).\n﴿وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ﴾ غسل اليدين إِلَى المرفقين واجب بالإجماع، واختلفوا فِي المرفقين:\nفقال الشعبي، ومالك، وزفر، ومحمَّد بن الحسن، ومحمَّد ابن جرير: لا يجب غسل المرفقين فِي الوضوء، و﴿إِلَى﴾ ها هنا بمعنى الحد والغاية، واستدلوا بقوله تعالى: ﴿ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ﴾ (٤) فالليل غير داخل فِي الصيام (٥).\n_________\n(١) بعدها فِي (ت): عليه.\n(٢) الحديث: أخرجه أبو داود فِي كتاب الصلاة، باب ما جاء فِي السدل فِي الصلاة (٦٤٣) عن أبي هريرة بلفظ: نهى رسول الله - ﷺ - عن السدل فِي الصلاة، وأن يغطي الرَّجل فاه. أي: فمه. وسنده صحيح.\n(٣) انظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ١٧٤ (بقل).\n(٤) البقرة: ١٨٧.\n(٥) انظر: \"المدونة الكبرى\" للإمام مالك ١/ ١٣٠، \"الهداية\" للمرغيناني مع شرحها \"فتح القدير\" لابن الهمام ١/ ١١ - ١٢، \"جامع البيان\" للطبري ٦/ ١٢٤.\nوهو مذهب عطاء، والشافعي، وأَحمد، وإسحاق، وأصحاب الرأي.","vol":"11","page":190},{"text":"وقال سائر الفقهاء: يجب غسلهما، و﴿إِلَى﴾ بمعنى (مع) (١)، واحتجوا بقوله تعالى: ﴿وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ﴾ (٢)، وقوله: ﴿فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ﴾ (٣)، وقوله: ﴿مَنْ أَنْصَارِي إِلَى اللَّهِ﴾ (٤).\n﴿وَامْسَحُوا بِرُءُوسِكُمْ﴾ واختلف الفقهاء فِي قدر الواجب من مسح الرأس:\nفقال مالك، والمزني: مسح جميع الرأس فِي الوضوء واجب (٥)،\nوجعلا الباء بمعنى التعميم، كقوله: ﴿فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ﴾، وقوله: ﴿وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ﴾ (٦).\nوقال أبو حنيفة: مسح ربع الرأس واجب (٧).\nوقال أبو يوسف: نصف الرأس (٨).\nوقال الشَّافعيّ: يجوز (٩) الاقتصار على أقل من ربع الرأس، فإذا مسح مقدار ما يسمى مسحًا أجزأه، واحتج بقوله ﴿وَامْسَحُوا\n_________\n(١) انظر: \"المغني\" لابن قدامة ١/ ١٧٢.\n(٢) النساء: ٢.\n(٣) التوبة: ١٢٥.\n(٤) الصف: ١٤.\n(٥) انظر: \"المدونة الكبرى\" للإمام مالك ١/ ١٢٤.\n(٦) الحج: ٢٩.\n(٧) وهو مقدار الناصية عند الأحناف.\nوانظر: \"الهداية\" للمرغيناني مع شرحها \"فتح القدير\" لابن الهمام ١/ ١٣.\n(٨) انظر: \"شرح معاني الآثار\" للطحاوي ١/ ٣١.\n(٩) من (ت)، وقول الشَّافعيّ موجود فِي \"الأم\" للشافعي ١/ ٤١ بمعناه.","vol":"11","page":191},{"text":"بِرُءُوسِكُمْ﴾، وله فِي هذِه الآية دليلان:\nأحدهما: أنَّه مهما مسح بعض رأسه، وإن قل، فقد حصل من طريق اللسان ماسحًا رأسه، فصار مؤديًا فرض الأمر.\nوالثاني: أنَّه قال فِي العضوين اللذين أمر بتعميمها بالطهارة ﴿فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ﴾ وأطلق الأمر فِي غسلهما، وقال فِي الرأس: ﴿وَامْسَحُوا بِرُءُوسِكُمْ﴾ فادخل الباء للتبعيض، كقول القائل: مسحت يدي بالمنديل، وإن كان مسح بعضه، وقال عنترة:\nشَرِبَتْ بماء الدُّحْرُضَين فأصبحت ... زَوْرَاء تَنْفْرُ عن حِياض الدَّيْلَمِ (١)\nويدل من السنة ما:\n[١٢٣٦] أخبرنا عبد الله بن حامد (٢)، وأبو عبد الله الحافظ (٣)، وأبو علي السيوري (٤)، وأبو محمَّد الكيال (٥) قالوا: حدثنا أبو\n_________\n(١) البيت أحد أبيات معلقة عنترة بن شداد، انظرها فِي \"شرح المعلقات السبع\" للزوزني (ص ١٤٢)، \"المحتسب\" لابن جني ٢/ ٨٩.\nقوله: الدحرضين هما ماءان أحدهما اسمه دحرض، والثاني: وسيع، فسماهما دحرضين تغليبًا.\nوزوراء أي مائلة، وحياض الديلم أي مياه الديلم.\nويريد عنترة أن يقول: إن ناقته شربت من مياه الدحرضين، فأصبحت تنفر من مياه الديلم.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) الحاكم، الإمام، الحافظ، الثقة.\n(٤) الحسين بن محمَّد بن عليّ بن إبراهيم النَّيْسَابُورِيّ، ثِقَة، كثير الحديث.\n(٥) إسحاق بن إبراهيم بن أَحْمد، ابن أبي إسحاق الكيال، لم يذكر بجرح أو تعديل.","vol":"11","page":192},{"text":"العباس الأصم (١) قال: أخبرنا الرَّبيع (٢) قال: أخبرنا الشَّافعيّ (٣) قال: أخبرنا يحيى بن حسان (٤)، عن حماد بن زيد (٥) وابن عليّة (٦)، عن أَيُّوب (٧)، عن ابن سيرين (٨)، عن عمرو بن وهب الثَّقَفيّ (٩)، عن المغيرة بن شعبة أن النَّبِيّ - ﷺ - توضأ فمسح بناصيته، وعلى عمامته وخفيه، فاقتصر (١٠) على الناصية دون سائر الرأس (١١).\n_________\n(١) ثِقَة.\n(٢) الرَّبيع بن سليمان المرادي، ثِقَة.\n(٣) الإمام، المشهور.\n(٤) التِّنِّيسيّ، ثِقَة.\n(٥) ثقة، ثبت.\n(٦) ثِقَة، حافظ.\n(٧) السختياني، ثِقَة، ثبت، حجة.\n(٨) محمَّد بن سيرين، ثِقَة، ثبت.\n(٩) عمرو بن وهب الثَّقَفيّ، روى عن المغيرة، وعنه ابن سيرين، ثِقَة.\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ١٥٤، \"تهذيب الكمال\" للمزي ٢٢/ ٢٩١، \"تقريب التهذيب\" لابن حجر (ص ٧٤٨).\n(١٠) فِي (ت): فاقتصر فِي المسح.\n(١١) [١٢٣٦] الحكم على الإسناد:\nإسناد المصنف فيه الكيال، لم أجد فيه جرحًا ولا تعديلًا، والحديث ثابت كما سيأتي فِي التخريج.\nالتخريج:\nأخرجه الشَّافعيّ فِي \"مسنده\" ٢/ ١٢، وابن أبي شيبة فِي \"المصنف\" ١/ ٣٢٥ (١٨٨٨)، والدارقطني فِي \"السنن\" ١/ ١٩٢ (١) من طريق يحيى بن حسان، عن حماد بن زيد وابن عليّة، عن أَيُّوب .. به. =","vol":"11","page":193},{"text":"﴿وَأَرْجُلَكُمْ﴾ (١) اختلف القراء فيه، فقرأ عروة بن الزُّبير، وابنه هشام، ومجاهد، وإبراهيم التيمي، وأبو وائل، والأعمش، والضَّحَاك، وعبد الله بن عامر، ونافع، والكسائي، وحفص، وسلام، ويعقوب ﴿وَأَرْجُلَكُمْ﴾ بالنصب.\nوهي قراءة على - ﵁ -، روى عاصم بن كليب (٢) عن أبي عبد الرحمن\nالسلمي قال: قرأ على الحسن والحسين، فقرأ: ﴿وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ﴾ بالخفض، فسمع علي - ﵁ - ذلك، وكان يقضي بالنَّاس، فقال: ﴿وَأَرْجُلَكُمْ﴾ بالنصب، وقال: هذا من المقدم، والمؤخر من الكلام (٣).\nوقراءة عبد الله - ﵁ -، وأصحابه.\n_________\n= وأخرجه مسلم كتاب الطهارة، باب المسح على الخفين (٢٧٤)، وأَحمد فِي \"المسند\" ٤/ ٢٥٥ (١٨٢٣٤)، والترمذي كتاب الطهارة، باب ما جاء فِي المسح على العمامة (١٠٠)، وأبو عوانة فِي \"المسند\" ١/ ٢٥٩ عن الحسن، عن ابن المغيرة، عن أَبيه.\n(١) زاد فِي (ت): إِلَى الكعبين.\n(٢) عاصم بن كليب بن شهاب بن المجنون الجرمي، وثقه ابن معين، والنَّسائيّ، وأَحمد بن صالح، وابن سعد. وقال أَحْمد: لا بأس به، وكان مرجئًا، مع أنَّه من العباد. وقال ابن المدينيّ: لا يحتج بما انفرد به، وقال أبو حاتم: صالح.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٣٥٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٥٩، \"تقريب التهذيب\" لابن حجر (ص ٤٧٣)، وقال: صدوق رمي بالإرجاء.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ٦/ ١٢٧، وفي سنده عنده حفص بن سليمان الأسدي، قال ابن حجر فِي \"تقريب التهذيب\" (ص ٢٥٧): متروك الحديث، مع إمامته فِي القراءة.","vol":"11","page":194},{"text":"قال الأعمش: كان أصحاب عبد الله يقرءونه ﴿وَأَرْجُلَكُمْ﴾ نصبًا، ويغسلون (١).\nوقراءة ابن عباس - ﵁ -، روى عكرمة عنه أنَّه قرأها ﴿وَأَرْجُلَكُمْ﴾ بالنصب، وقال: عاد الأمر إلى الغسل (٢).\nواختيار أبي عبيد.\nوقرأ الباقون ﴿وَأَرْجُلَكُمْ﴾ بالكسر، وهي قراءة أنس، والحسن، وعلقمة، والشعبي، واختيار أبي حاتم (٣).\nفمن نصب فمعناه: واغسلوا أرجلكم، ومن خفض فله وجوه من التأويلات، أحدها: أن المسح بمعنى الغسل، والباء بمعنى التعميم، تقول العرب: تمسحت للصلاة. أي: توضأت، وذلك أن المتوضئ لا يرضى أن يصب الماء على وجهه، وذراعيه، وقدميه حتَّى يمسحها، ويغسلها، فلذلك سمي الغسل مسحًا، وهذأ قول أبي زيد الأنصاري\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ١٢٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٦/ ١٢٧، وأخرجه سعيد بن منصور في \"سننه\" ٤/ ١٤٤٠ (٧١٥)، والطحاوي في \"شرح معاني الآثار\" ١/ ٤٠، وابن المنذر في \"الأوسط\" ١/ ٤١١، والبيهقي في \"السنن الكبرى\" ١/ ٧٠.\nوهي قراءة أبي جعفر، وأبي عمرو، وابن كثير، وأبي بكر عن عاصم، وحمزة، وخلف.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٦١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٤.\n(٣) وقد أخرج قراءة أنس، والحسن، والشعبي سعيد بن منصور في \"سننها ٤/ ١٤٤٣ - ١٤٤٥.","vol":"11","page":195},{"text":"وأبي حاتم السجستاني.\nوقال أبو عبيدة، والأخفش، وغيرهما: إن الأرجل معطوفة على الرءوس، على الإتباع والجوار لفظًا، لا معنى (١)، كقول العرب: جحر ضب خرب، وقولهم: أكلت الخبز واللبن، قال الله تعالى: ﴿الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا﴾ (٢).\nوقال الشاعر (٣):\nورأيت زوجَك في الوغى ... متقلدًا سيفًا ورمحا\nوالرمح لا يتقلد، وإنما يحمل.\nوقال لبيد:\n...... وأطفلَت ... بالجلْهتين ظباؤها ونعامها (٤)\nوالنعام لا تُطفِل، وإنما تفرخ.\n_________\n(١) انظر: \"معاني القرآن\" للأخفش ٢/ ٤٦٥.\n(٢) النساء: ٧٥.\n(٣) هو عبد الله بن الزبعري.\nوالبيت في: \"الكامل\" للمبرد ١/ ٢٨٩، \"الخصائص\" لابن جنى ٢/ ٤٣١، \"الأمالي\" لابن الشجري ٣/ ٨١، ٨٣، \"شرح الأشموني\" ٢/ ١٧٢.\n(٤) هذا جزء من بيت، أوله:\nفعلا فروع الأيهقان، وأطفلت ...،\nذكره ابن منظور في \"لسان العرب\" ١٣/ ٤٨٥ (جله)، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٩٥.\nوالجلهتان: جانبا الوادي، أو فمه.","vol":"11","page":196},{"text":"وقال بعضهم: أراد به المسح على الخفين لقرب الجوار، كقولهم: غمر الرداء، أي: واسع الصدر، ويقال: قبل رأس الأمير، ويده، ورجله، وإن كان في العمامة رأسه، وفي الكم يده، وفي الخف رجله.\nوفي الحديث: أن النبي - ﷺ - كان إذا ركع وضع يديه على ركبتيه (١)، وليس المراد أنَّه لم يكن بينهما حائل، وقال الله تعالى: ﴿وَثِيَابَكَ فَطَهِّرْ (٤)﴾ قال كثير من المفسرين: أراد: وقلبك فطهر.\nقال همام بن الحارث (٢): باب (٣) جرير بن عبد الله فتوضأ، ومسح\n_________\n(١) قطعة من حديث أخرجه ابن أبي شيبة في \"المصنف\" ٢/ ٧٨ (٢٥٣٦)، وأبو داود كتاب الصلاة، باب رفع اليدين في الصلاة (٧٢٦)، والترمذي كتاب الصلاة، ما جاء في وضع الركبتين قبل اليدين في السجود (٢٦٨) وصححه، والبيهقي في \"السنن الكبرى\" ٢/ ٨٥، وابن خزيمة في \"صحيحه\" ١/ ٢٩٨ (٥٨٩)، والدارمي في \"السنن\" (١٣٩٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ١٧٠ (١٨٦٠) من طرق عن عاصم بن كليب، عن أبيه، عن وائل بن حجر به، وهذا سند صحيح.\nوله شاهد من حديث أبي مسعود، أخرجه ابن أبي شيبة في \"المصنفا ١/ ٧٨ (٢٥٣٥)، والطحاوي في \"شرح معاني الآثار\" ١/ ٢٢٩.\nوشاهد من حديث عبد الملك بن عمير، عن أبيه، أخرجه الطبراني في \"المعجم الأوسط\" ٢/ ٣٠٤ (٢٠٥٠).\n(٢) همام بن الحارث بن قيس بن عمرو النخعي، ثقة، عابد، حجة، كان الناس يتعلمون من هديه وسمته، وكان طويل السهر، توفي في زمن الحجاج.\nانظر: \"الطبقات الكبرى\" لابن سعد ٦/ ١١٨، \"سير أعلام النبلاء\" للذهبي ٤/ ٢٨٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٢٨٣.\n(٣) في (ت): قال. وهو خطأ.","vol":"11","page":197},{"text":"على خفيه، فقيل له في ذلك، فقال: رأيت رسول الله - ﷺ - يفعله.\nقال الأعمش: كان إبراهيم يعجبه هذا الحديث، ويقول: إن إسلام جرير كان بعد نزول المائدة (١).\nوأجرى قوم من العلماء الآية على ظاهرها، وأجازوا المسح على القدمين وهو قول ابن عباس، قال: الوضوء: غسلتان، ومسحتان (٢).\nوقول أنس، روى ابن علية (٣) عن حميد (٤)، عن موسى بن أنس (٥) أنَّه قال لأنس -ونحن عنده-: إن الحجاج خطبنا بالأهواز (٦)، فذكر الطهر، فمال: اغسلوا وجوهكم، وأيديكم، وامسحوا برؤوسكم، وإنه ليس شيء من ابن آدم أقرب من خبثه من قدميه، فاغسلوا\n_________\n(١) الحديث: أخرجه البخاري في كتاب الصلاة، باب الصلاة في الخفاف (٣٨٧)، ومسلم كتاب الطهارة، باب المسح على الخفين (٢٧٢)، والترمذي كتاب الطهارة، باب المسح على الخفين (٩٣)، وأحمد في \"المسند\" ٤/ ٣٥٨ (١٩١٦٨) وغيرهم من طريق همام بن الحارث به.\n(٢) أخرجه عبد الرزاق في \"المصنف\" ١/ ١٩ (٥٤)، والطبري في\" جامع البيان\" ٦/ ١٢٨، وفي سنده محمد بن قيس الخراساني، لا يعرف.\n(٣) ثقة، حافظ.\n(٤) الطويل، ثقة، إلا أنَّه مدلس.\n(٥) موسى بن أنس بن مالك الأنصاري، روى عن أبيه، وابن عباس، وعنه عطاء، ومكحول، وحميد.\nانظر: \"معرفة الثقات\" للعجلي (ص ٤٤٣)، \"تهذيب التهذيب\" لابن حجر ٤/ ١٧١، \"تقريب التهذيب\" لابن حجر (ص ٩٧٨) وقال: ثقة.\n(٦) إقليم في فارس، اسمه عندهم خوزستان.\nانظر: \"معجم البلدان\" لياقوت ١/ ٢٨٤.","vol":"11","page":198},{"text":"بطونهما، وظهورهما، وعراقيبهما.\nقال أنس: صدق الله، وكذب الحجاج، قال الله ﴿وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ﴾، قال: فكان أنس إذا مسح قدميه بلهما (١).\nوروى حماد (٢)، عن عاصم الأحول (٣)، عن أنس قال: نزل القرآن بالمسح، والسنة بالغسل (٤).\nوقول الحسن، والشعبي، قال الشعبي: نزل جبريل ﵇ بالمسح ثم قال: ألا ترى المتيمم يمسح ما كان غسلًا، ويلغي ما كان مسحًا (٥).\n_________\n(١) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه سعيد بن منصور في \"سننه\" ٤/ ١٤٤٤ (٧١٨)، وابن أبي شيبة في \"المصنف\" ١/ ٣٦ (١٨٢)، وابن المنذر في \"الأوسط\" ١/ ٤١٢ (٤١٨) مختصرًا، بدون ذكر القصة، وأخرجها بالقصة الطبري ٦/ ١٢٨، كلهم من طريق حميد، عن موسى بن أنس، عن أنس.\nوفي إسناد الطبري تصريح حميد بالسماع، فيصح الحديث، وقد صحح إسناده ابن كثير في \"تفسير القرآن العظيم\" ٥/ ١٠٧.\n(٢) ابن زيد، ثقة، ثبت، فقيه.\n(٣) ثقة.\n(٤) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٦/ ١٢٨.\n(٥) أخرجه الطبري في \"جامع البيان\" ٦/ ١٢٩، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٢٦١ (٤٢٩)، وعبد الرزاق في \"المصنف\" ١/ ١٩ (٥٦) عن الشعبي.","vol":"11","page":199},{"text":"وقول عكرمة، قال يونس: (صحبني رجل من أصحاب عكرمة إلى واسط) (١) قال: فما رأيته غسل رجليه، إنما قال يمسح عليهما حتَّى (٢) خرج منها.\nوقول قتادة، قال: افترض الله تعالى غسلين، ومسحين (٣).\nومذهب داود بن علي الأصفهاني، ومحمد بن جرير الطبري (٤)، والقاشاني (٥).\nوذهب بعضهم إلى أن المتوضئ يتخير بين غسلهما، ومسحهما.\nفالدليل على وجوب غسل الرجلين في الوضوء قول الله تعالى\n_________\n(١) في (ت): حدثني من صحب عكرمة إلى.\n(٢) في (ت): كان.\nوالأثر أخرجه الطبري في \"جامع البيان\" ٦/ ١٢٩.\n(٣) ليس في (ت).\nوالأثر أخرجه الطبري في \"جامع البيان\" ٦/ ١٢٩، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٢/ ٤٦٤ وعبد الرزاق في \"المصنف\" ١/ ١٩ (٥٤) عن ابن عباس، ولفظه: ما أجد في الكتاب إلا غسلتين، ومسحتين.\nوأخرجه البيهقي في \"السنن الكبرى\" ١/ ٧٢، والدارقطني في \"السنن\" ١/ ٩٦.\nوقد ذكر ابن كثير ﵀ في \"تفسير القرآن العظيم\" ٥/ ١٠٩ الآثار عن ابن عباس، وأنس، وعكرمة، والشعبي التي توهم أن المراد بالآية المسح، ثم قال: فهذِه آثار غريبة جدًّا، وهي محمولة على أن المراد بالمسح هو الغسل الخفيف.\n(٤) انظر: \"جامع البيان\" ٦/ ١٣٠، وكلامه يفيد أن مقصوده بالمسح هو الغسل الخفيف مع إمرار اليد على الرجلين.\n(٥) هذِه النسبة إلى قاشان -بالشين المعجمة، وبالمهملة- بلدة قريبة من قم في إيران، وأهلها شيعة. انظر: \"الأنساب\" ٤/ ٤٢٦.\nوينتسب إليها جمع من الناس، لم يظهر لي المراد منهم.","vol":"11","page":200},{"text":"﴿إِلَى الْكَعْبَيْنِ﴾ فتحديده بالكعبين دليل على الغسل، كاليدين لما حدَّهما إلى المرفق كان فرضهما الغسل، دون المسح.\nويدل عليه من السنة ما روي عن عثمان، وعلي، وأبي هريرة، ومعوذ بن عفراء، وعبد الله بن زيد (١) أنهم حكوا وضوء النبي - ﷺ - فغسلوا أرجلهم.\nوروى خلاد بن السائب، عن أبيه، عن رسول الله - ﷺ - أنَّه قال:\n_________\n(١) أما حديث عثمان فقد أخرجه البخاري في كتاب الوضوء، باب الوضوء ثلاثًا ثلاثًا (١٦٠)، ومسلم كتاب الطهارة، باب فضل الوضوء والصلاة عقبه (٢٢٩)، وأبو داود في كتاب الطهارة، باب صفة وضوء النبي - ﷺ - (١١٠)، وغيرهم.\nوحديث على أخرجه الترمذي كتاب الطهارة، باب ما جاء في وضوء النبي - ﷺ - كيف كان (٤٨)، وأحمد في \"المسند\" ١/ ٦٤ (٤٥٨)، وأبو داود كتاب الطهارة، باب صفة وضوء النبي - ﷺ - (١١١)، وإسناده صحيح.\nوحديث أبي هريرة أخرجه الترمذي كتاب الطهارة، باب ما جاء في الوضوء مرتين مرتين (٤٣)، وأبو داود كتاب الطهارة، باب الوضوء مرتين (١٣٦) وإسناده صحيح.\nوحديث الرُّبَيِّعِ بنت مُعَوِّذ بن عفراء -وفي النسخ بحذف (الرُّبَيِّع) وهو خطأ- أخرجه أبو داود كتاب الطهارة، باب صفة وضوء النبي - ﷺ - (١٢٦)، والترمذي كتاب الطهارة، باب ما جاء أن مسح الرأس مرة (٣٤)، وابن ماجة كتاب الطهارة وسننها، باب ما جاء في مسح الأذنين (٤٤١)، وأحمد ٦/ ٣٥٨ (١٧٠١٥)، وإسناده حسن.\nوحديث عبد الله بن زيد أخرجه البخاري كتاب الوضوء، باب مسح الرأس كله (١٨٥)، ومسلم كتاب الطهارة، باب في ضوء النبي - ﷺ - (٢٣٥)، والترمذي كتاب الطهارة، باب ما جاء في مسح الرأس أن يبدأ بمقدم الرأس إلى مؤخره (٣٢)، وغيرهم.","vol":"11","page":201},{"text":"\"لا يقبل الله صلاة امرئ حتَّى يضع الوضوء مواضعه فيغسل وجهه ويديه، ويمسح برأسه ويغسل رجليه\" (١).\nوقال عبد الرحمن بن أبي ليلى (٢)، عن عطاء (٣)، عن جابر (٤) أنَّه قال: أمرنا رسول الله - ﷺ - أن نغسل أرجلنا إذا توضأنا (٥).\nوقال ابن أبي ليلى: اجتمع أصحاب رسول الله - ﷺ - على وجوب غسل الرجلين (٦).\n_________\n(١) لم أجده بهذا اللفظ، ووجدته بلفظ: \"لا تتم صلاة أحدكم حتى يسبغ الوضوء كما أمره الله، فيغسل وجهه وبديه، إلى المرفقين، وبمسح رأسه، ورجليه إلى الكعبين\".\nأخرجه أبو داود كتاب الصلاة، باب صلاة من لا يقيم صلبه في الركوع والسجود (٨٥٧)، والدارقطني في \"السنن\" ١/ ٩٥، والبيهقي في \"السنن الكبرى\" ١/ ٤٤، وابن الجارود في \"المنتقى\" ٢/ ٥٨ (١٩٤)، والطبراني في \"المعجم الكبير\" ٥/ ٣٧ (٤٥٢٥)، والدارمي في \"السنن\" (١٣٦٨) كلهم من طريق الحجاج بن المنهال ثنا همام، ثنا إسحاق بن عبد الله بن أبي طلحة، عن علي بن يحيى بن خلاد، عن أبيه، عن عمه رفاعة بن رافع به مرفوعًا.\nوهذا سند صحيح.\n(٢) هو محمد بن عبد الرحمن بن أبي ليلى، صدوق سيئ الحفظ جدًّا.\n(٣) ابن أبي رباح، ثقة، فقيه، فاضل، لكنه كثيرًا الإرسال، وقيل: تغير بأخرة.\n(٤) ابن عبد الله الصحابي، المشهور.\n(٥) فيه ابن أبي ليلى سيئ الحفظ جدًّا.\nأخرجه الدارقطني في \"السنن\" ١/ ١٠٧ من طريق عثمان بن سعيد الزيات عن رجل يقال له: حفص عن ابن أبي ليلى، عن عطاء، عن جابر به. وهذا سند ضعيف لجهالة الرجل الَّذي اسمه حفص.\n(٦) لم أجده بعد البحث عنه.","vol":"11","page":202},{"text":"[١٢٣٧] أخبرنا عبد الله بن حامد الأصبهاني (١)، قال: أخبرنا محمد بن جعفر المطيري (٢)، قال: حدثنا الحسن بن علي بن عفان العامري (٣)، ثنا أبو داود (٤)، عن سفيان (٥)، عن منصور (٦)، عن هلال (٧)، عن أبي يحيى (٨)، عن عبد الله بن عمرو قال: مر النبي - ﷺ - على قوم وعراقيبهم تلوح فقال: \"أسبغوا الوضوء، وبل للعراقيب من النار\" (٩).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) ثقة، مأمون.\n(٣) صدوق.\n(٤) ثقة.\n(٥) الثوري، ثقة، حافظ، فقيه، عابد، إمام، حجة، وكان ربما دلس.\n(٦) ابن المعتمر، ثقة، ثبت.\n(٧) هلال بن يساف الأشجعي، ثقة.\n(٨) أبو يحيى مصدع الأعرج المعرقب، روى عن الحسن، والحسين، وابن عمرو، وعنه هلال، وأبو رزين، كان يخالف الثقات، وينفرد عنهم بألفاظ، قال ابن حجر عنه: مقبول.\nانظر: \"المجروحين\" لابن حبان ٣/ ٣٩، \"تهذيب الكمال\" للمزي ٢٨/ ١٤، \"تقريب التهذيب\" لابن حجر (ص ٩٤٥).\n(٩) [١٢٣٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب العلم، باب من رفع صوته بالعلم (٦٠)، ومسلم كتاب الطهارة، باب وجوب غسل الرجلين بكمالهما (٢٤١)، وغيرهما، من طرق عن عبد الله بن عمرو، بلفظ: \"وبل للأعقاب من النار\". =","vol":"11","page":203},{"text":"وقال حميد الطويل: رأى رسول الله - ﷺ - أعمى يتوضأ، فقال: \"اغسل باطن قدميك\" فجعل يغسل، حتَّى سمي أبا غسيل (١).\nوروى أبو قلابة أن عمر رأى رجلًا توضأ فترك باطن قدميه، فأمره أن يعيد الوضوء، والصلاة (٢).\nوقالت عائشة: لأن تقطعا أحب إلى من أن أمسح على القدمين بغير خفين (٣).\n﴿إِلَى الْكَعْبَيْنِ﴾ هما الناتئان من جانبي الرجل، وهما مجتمع\n_________\n= وأخرجه مسلم كتاب الطهارة، باب وجوب غسل الرجلين بكمالهما (٢٤٠) من طريق سالم مولى شداد عن عائشة به.\nوأخرجه البخاري كتاب الوضوء، باب غسل الأعقاب (١٦٥)، ومسلم كتاب الطهارة، باب وجوب غسل الرجلين بكمالهما (٢٤٢) عن أبي هريرة، باللفظ السابق، وبلفظ: \"ويل للعراقيب من النار\".\n(١) أخرجه ابن أبي شيبة في \"المصنف\" ١/ ٣٩ (٢٠٠) عن أبي خالد الأحمر، وعبد الرزاق في \"المصنف\" ١/ ٢٥ (٧٥) عن ابن جريج، كلاهما عن يحيى بن سعيد عن محمد بن محمود أنَّه بلغه أن النبي - ﷺ - .. فذكره.\nوأخرجه الخطيب في \"تاريخ بغداد\" ٣/ ٣٧١ عن يحيى بن سعيد، عن محمد بن محمد، عن محمد بن مسلمة قال: مر رسول الله - ﷺ - على رجل مصاب البصر يتوضأ، فقال: \"باطن رجلك يا أبا بصير\" فسمي أبا بصير.\n(٢) أخرجه مسلم في كتاب الطهارة، باب وجوب استيعاب جميع أجزاء محل الطهارة (٢٤٣)، وأبو يعلى في \"المسند\" ٤/ ٢٠٣ (٢٣١٢) عن جابر، عن عمر به وليس فيه أنَّه أمره بإعادة الصلاة.\nوأخرجه ابن أبي شيبة في \"المصنف\" ١/ ٧٧ (٤٥٠) عن أبي قلابة، عن عمر.\n(٣) أخرجه ابن أبي شيبة في \"المصنف\" ١/ ٣٣٨ (١٩٥٥) ولفظه: \"لئن أحزهما بالسكاكين أحب إلى من أن أمسح عليهما\".","vol":"11","page":204},{"text":"مفصل الساق، والقدم، وتسميهما العرب المنجمين (١)، وعليهما الغسل كالمرفقين، هذا مذهب الفقهاء، وخالفهم محمد بن الحسن في الكعب، فقال: هو الناتئ من ظهر القدم الَّذي يجري عليه الشراك، قال: وسمي بذلك لارتفاعه، ومنه الكعبة، فدليلنا: ﴿وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ﴾ فجمع الأرجل، وثنى الكعبين، فلو كان لكل رجل كعب واحد لجمعهما في الذكر، كالمرافق لما كان في كل يد مرفق واحد جمع المرافق، فلما جمع الأرجل وثنى الكعبين ثبت أن لكل رجل كعبين (٢)، ويدل عليه قوله - ﷺ - للمحرم: \"فليلبس النعلين، فإن لم يجد النعلين فليلبس الخفين، وليقطعهما أسفل من الكعبين\" (٣).\nفدل هذا على أن الكعبين على ما قلنا، إذ لو كان الكعب هو\n_________\n(١) بكسر الميم وسكون النون، وفتح الجيم، مفردها منجم، وهو: الكعب، وكل ما نتأ.\nانظر: \"القاموس المحيط\" للفيروزآبادي (نجم).\n(٢) ذكر هذِه الحجة ابن قدامة في \"المغني\" ١/ ١٨٩، وقد قال الشافعي في \"الأم\" ١/ ٤٢: ولم أسمع مخالفًا في أن الكعبين اللذين ذكر الله ﷿ في الوضوء الكعبان الناتئان، وهما مجمع مفصل الساق، والقدم، وأن عليهما الغسل.\n(٣) قطعة من حديث أخرجه البخاري في كتاب الحج، باب ما لا يلبس المحرم من الثياب (١٥٤٢)، ومسلم كتاب الحج، باب ما يباح للمحرم بحج أو عمرة وما لا يباح وبيان تحريم الطيب عليه (١١٧٧)، وأحمد في \"المسند\" ٢/ ٣ (٤٤٥٦)، وابن خزيمة في \"صحيحه\" ٤/ ٣٠١ (٢٦٨٥) وغيرهم، من حديث نافع عن ابن عمر.","vol":"11","page":205},{"text":"الناتئ من ظهر القدم لكان إذا قطع الخف من أسفله لم يمكن استعماله، ولا المشي فيه، والنبي - ﷺ - لا يأمر بإضاعة المال، وإتلافه، ويدل عليه أيضًا، ما روي أن رسول الله - ﷺ - كان يمر في سوق مكة، ويقول: \"قولوا: لا إله إلا الله تفلحوا\"، وأبو لهب يرميه من ورائه بالحجارة، حتَّى أدمى كعبيه (١)، فلو كان الكعب ما ذهب إليه محمد بن الحسن لما كانت تدمى إذا رميت من ورائه.\nويدل أيضًا ما روي أن رسول الله - ﷺ - قال: \"أقيموا صفوفكم، أو ليخالفن الله بين قلوبكم\"، قال: فكان الرجل منا يلزق كعبه بكعب صاحبه، ومنكبه بمنكبه (٢)، ويدل عليه قوله - ﷺ -: \"ويل للأعقاب،\n_________\n(١) أخرجه ابن أبي شيبة في \"المصنف\" ١٣/ ٢١٢ (٣٧٥٦٢)، وابن خزيمة في \"صحيحه\" ١/ ٨٢ (١٥٩)، والدارقطني في \"السنن\" ٣/ ٤٤ (١٨٦)، واللالكائي في \"شرح أصول الاعتقاد\" ٤/ ٧٦٠ (١١١٣)، والبيهقي في \"السنن الكبرى، ١/ ٧٦، وابن حزم في \"المحلى\" ٩/ ١١٢ من طرق عن يزيد بن زياد بن أبي الجعد، عن جامع بن شداد، عن طارق بن عبد الله المحاربي، قال: رأيت رسول الله - ﷺ - مر في سوق ذي المجاز، وعليه حلة حمراء، وهو يقول: \"يا أيها الناس قولوا لا إله إلا الله تفلحوا\" ورجل يتبعه يرميه بالحجارة قد أدمى كعبيه، وعرقوبيه .... وإسناده صحيح.\n(٢) الحديث أخرجه البخاري في كتاب الأذان، باب إلزاق المنكب بالمنكب والقدم بالقدم في الصف (٧٢٥) من حديث أنس عن النبي - ﷺ - قال: \"أقيموا صفوفكم فإني أراكم من وراء ظهري\"، وكان أحدنا يلزق منكبه بمنكب صاحبه، وقدمه بقدمه.\nوأخرجه أبو داود كتاب الصلاة، باب تسوية الصفوف (٦٦٢)، والبيهقي في \"السنن الكبرى\" ٨/ ٧٦، والدارقطني في \"السنن\" ١/ ٢٨٢، وابن حبان في =","vol":"11","page":206},{"text":"والعراقيب من النار\" (١)، وغسل الأعقاب، والعراقيب إنما يحصل لمن غسل المنجمين.\nروى أبو إدريس (٢) عن أبي ذر (٣)، عن علي رضي عنه (٤) قال: بينا رسول الله - ﷺ - في ملأ من المهاجرين، إذ أقبل إليه عشرة من أحبار اليهود، فقالوا: يا محمد، إنا أتيناك لنسألك عن أشياء لا يعلمها إلا من كان نبيًّا مرسلًا أو ملكًا مقربًا، فقال - ﷺ -: \"سلوني تفقهًا، ولا تسألوني تعنتًا\" فقالوا: يا محمد، أخبرنا لم أمر الله بغسل هذِه الأربعة المواضع، وهي أنظف الجسد؟ فقال النبي - ﷺ -: \"إن آدم لم انظر إلى الشجرة قصد إليها بوجهه، ثم مشى إليها، وهي أول قدم مشت إلى المعصية، ثم تناول بيده، وشمها، وأكل منها، فطار عنه الحلي والحلل، فوضع يده الخاطئة على رأسه، فأمر الله تعالى بغسل الوجه، لما أن نظر إلى الشجرة وقصدها، وأمر بغسل الساعدين لما تناول بيده، وأمر بمسح رأسه لما أظلته الشجرة، ووضع يده على رأسه، وأمر بغسل القدمين، لما مشى إلى\n_________\n= \"صحيحه\" كما في \"الإحسان\" ٥/ ٥٥٠ (٢١٧٦)، وأحمد في \"المسند\" ٤/ ٢٧٦ (١٨٤٣٠) من طريق أبي القاسم الجدلي عن النعمان بن بشير بمثل اللفظ الَّذي أورده المصنف.\nوأخرجه مسلم (١٢٧) عن النعمان بن بشير، ولم يذكر قوله.\n(١) سبق التخريج.\n(٢) عائذ الله الخولاني، عالم الشام بعد أبي الدرداء.\n(٣) الغفاري، صحابي، مشهور.\n(٤) صحابي، مشهور.","vol":"11","page":207},{"text":"الخطيئة، فلما فعل آدم ذلك كفر الله عنه الخطيئة، فافترضهن الله تعالى على أمتي لتكفير ذنوبهم من الوضوء إلى الوضوء\"، قالوا: صدقت، وأسلموا (١).\nواختلف الفقهاء في حكم الواوات المذكورة في الآية، فجعلها قوم بمعنى الترتيب، والتعقيب، وأوجبوا الترتيب في الوضوء، وهو: أن يأتي بأفعال الوضوء تباعًا واحدًا، بعد واحد، فيغسل وجهه، ثم يديه، ثم يمسح برأسه، ثم يغسل رجليه، وهو اختيار الشافعي (٢)، واحتج بقوله تعالى: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾ (٣)، قال جابر بن عبد الله: خرجنا مع رسول الله - ﷺ - في الحج .. وذكر الحديث، إلى أن قال: فخرج رسول الله - ﷺ - إلى الصفا، وقال: \"ابدءوا بما بدأ الله به\" (٤)، فدل هذا على شيئين:\nأحدهما: أن الواو توجب الترتيب (٥).\n_________\n(١) لم أجد الحديث بعد البحث.\n(٢) انظر: \"الأم\" للشافعي ١/ ٤٥، وهو مذهب أحمد، بلا خلاف عنه، وأبي ثور، وأبي عبيد، انظر: \"المغني\" لابن قدامة ١/ ١٩٠.\n(٣) البقرة: ١٥٨.\n(٤) الحديث قطعة من حديث جابر بن عبد الله، في صفة حج النبي - ﷺ -، وهو حديث مشهور جدًّا، أخرجه مسلم في كتاب الحج، باب حجة النبي - ﷺ - (١٢١٨)، والنسائي في \"السنن الكبرى\" ٢/ ٤٠٩ (٣٩٥٥)، وأبو داود كتاب المناسك، باب صفة حجة النبي - ﷺ - (١٩٠٥)، وغيرهم.\n(٥) ليس هذا بإطلاق فالمشهور أن الواو لمطلق الجمع، فتعطف الشيء على صاحبه، أو سابقه، أو لاحقه، وقد تأتي بمعنى الترتيب، وهو كثير. =","vol":"11","page":208},{"text":"والثاني: أن البداية باللفظ توجب البداية بالفعل، إلا أن يقوم الدليل.\nواحتج أيضًا بقوله: ﴿ارْكَعُوا وَاسْجُدُوا﴾ (١)، والركوع قبل السجود.\nواحتج أيضًا بقول النبي - ﷺ -: \"لا يقبل الله صلاة امرئ حتَّى يضع الوضوء مواضعه، فيغسل وجهه، ثم يغسل يديه، ثم يمسح برأسه، ثم يغسل رجليه\" (٢).\nو(ثم) في الكلام للتعقيب.\n[١٢٣٨] أخبرنا محمد بن نعيم (٣)، والحسين بن إبراهيم (٤)، وإسحاق بن علي (٥) قالوا: حدثنا محمد بن يعقوب بن يوسف (٦) قال: أخبرنا الربيع بن سليمان (٧) قال: أخبرنا الشافعي (٨)، عن\n_________\n= انظر: \"مغني اللبيب\" لابن هشام ٢/ ٢٥٤، وقد نقل عبارته السيوطي في \"الإتقان\" ٤/ ١٤١١ وما بعدها.\n(١) الحج: ٧٧.\n(٢) سبق التخريج.\n(٣) محمد بن نعيم، لم أجده.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) هو الأصم، ثقة.\n(٧) المرادي، ثقة.\n(٨) الإمام، المشهور.","vol":"11","page":209},{"text":"مالك (١)، عن عمرو بن يحيى المازني (٢)، عن أبيه (٣)، أنَّه قال لعبد الله ابن زيد الأنصاري (٤): هل تستطيع أن تريني كيف كان رسول الله - ﷺ - يتوضأ؟ فقال عبد الله: نعم، فدعا بوضوء فأفرغ على يديه فغسل وجهه ثلاثًا، ويديه ثلاثًا، ومسح رأسه بيديه، فأقبل بهما وأدبر، بدأ بمقدم رأسه، ثم ذهب بهما إلى قفاه، ثم ذهب بهما إلى المكان الَّذي بدأ منه، ثم غسل رجليه (٥).\nوقال مالك: إن ترك الترتيب في الوضوء عامدًا أعاد وضوءه، وإن\n_________\n(١) إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(٢) عمرو بن يحيى بن عمارة المازني الأنصاري، روى عن أبيه، والأعرج، وعنه مالك، والثوري، وخلق، ثقة كثير الحديث.\nانظر: \"الثقات\" لابن حبان ٧/ ٢١٥، \"تهذيب الكمال\" للمزي ٢٢/ ٢٩٥، \"تقريب التهذيب\" لابن حجر (٥١٣٩).\n(٣) يحيى بن عمارة المازني الأنصاري، روى عن عبد الله بن زيد، وعنه ابنه عمرو، والزهري، ثقة.\nانظر: \"الثقات\" لابن حبان ٥٢٢/ ٥، \"تهذيب الكمال\" للمزي ٣١/ ٤٧٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٧٩.\n(٤) صحابي، مشهور.\n(٥) [١٢٣٨] الحكم على الإسناد:\nإسناد المصنف فيه من لم أجدهم، والحديث ثابت عند الشيخين، وغيرهما.\nالتخريج:\nأخرجه البخاري في كتاب الوضوء، باب مسح الرأس كله (١٨٥)، ومسلم كتاب الطهارة، باب في وضوء النبي - ﷺ - (٢٣٥)، ومالك في \"الموطأ\" ١/ ٣٠، وغيرهم من حديث عبد الله بن زيد.","vol":"11","page":210},{"text":"تركه ناسيًا لم يعد (١)، وهو اختيار المزني.\nوقال سفيان الثوري، وأبو حنيفة، وصاحباه: الترتيب في الوضوء سنة فإن تركه ناسئا، أو عامدًا فلا إعادة عليه (٢)، وجعلوا الواو بمعنى الجمع، واحتجوا بقوله ﷿: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ﴾ الآية (٣)، ولا خلاف أن تقديم بعض أهل السهمان على بعففي الإعطاء جائز؛ لقوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا﴾ (٤)، ويجوز تقديم أحدهما على الآخر.\nفأما فضل الوضوء:\n[١٢٣٩] فأخبرنا الإمام أبو عمرو أحمد بن أبي الفراتي (٥)، قال:\n_________\n(١) في (ت) زيادة ناسيًا. وانظر: \"المدونة الكبرى\" للإمام مالك ١/ ١٢٣.\n(٢) انظر: \"فتح القدير\" لابن الهمام ١/ ٣٥.\nوالصواب في مسألة الترتيب في الوضوء هو قول من قال بوجوبه، لفعل النبي - ﷺ -، الَّذي دوام عليه، ولم ينقل أنَّه خالف نص القرآن في وضوئه، فدل فعله ومداومته على أن هذِه هي الهيئة الحق، إذ هو المبين لما في كتاب الله، والمسألة طويلة الذيل.\nانظر: \"أحكام القرآن\" لابن العربي ٢/ ٥٨١، في \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٩٨ - ٩٩، وقد رجح شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ٢١/ ٤٠٨ أن الترتيب واجب، ويعذر الناسي والجاهل، قال: وهو أرجح الأقوال، وعليه يدل كلام الصحابة، وجمهور العلماء.\n(٣) التوبة: ٦٠.\n(٤) الأحزاب: ٥٦.\n(٥) لم يذكر بجرح أو تعديل.","vol":"11","page":211},{"text":"أخبرنا أبو بكر أحمد بن إسحاق (١)، قال: ثنا بشر بن موسى الأسدي (٢)، قال: ثنا أبو زكريا (٣)، قال: ثنا أبان بن يزيد (٤)، عن يحيى بن أبي كثير (٥)، عن زيد (٦)، عن أبي سلام (٧)، عن أبي مالك (٨) - ﵁ - قال: قال رسول الله - ﷺ -: \"الطهور شطر الإيمان\" (٩).\n_________\n(١) ابن السني، حافظ، ثقة.\n(٢) ثقة.\n(٣) يحيى بن إسحاق البجلي، صدوق.\n(٤) أبو يزيد العطار، ثقة له أفراد.\n(٥) ثقة.\n(٦) زيد بن سلام بن أبي سلام الدمشقي، روى عن جده، وعلي بن أرطاة، وعنه ابن أبي كثير، ثقة. انظر: \"تهذيب الكمال\" للمزي ١٠/ ٧٧، \"الكاشف\" للذهبي ١/ ١٧٥٧، \"تهذيب التهذيب\" لابن حجر ١/ ٦٦٦.\n(٧) أبو سلام هو ممطور الأسود الحبشي، روى عن ثوبان، وأبي مالك، وخلق، وعنه زيد والأوزاعي، شامي ثقة، يرسل، من العباد. انظر: \"الطبقات الكبرى\" لابن سعد ٥/ ٥٥٤، \"تهذيب الكمال\" للمزي ٢٨/ ٤٨٤، \"سير أعلام النبلاء\" للذهبي ٤/ ٣٥٥، \"تقريب التهذيب\" لابن حجر (ص ٩٧٠).\n(٨) الأشعري، صحابي، مشهور.\n(٩) [١٢٣٩] الحكم على الإسناد:\nإسناده حسن، فيه أبو زكريا، صدوق، والحديث ثابت من وجه آخر، كما سيأتي في التخريج.\nالتخريج:\nأخرجه مسلم كتاب الطهارة، باب فضل الوضوء (٢٢٣)، وأحمد في \"المسند\" ٥/ ٣٤٢ (٢٢٩٥٢)، والدارمي (٦٧٩)، وغيرهم من طريق حبان بن هلال عن أبان بن يحيى به، والمؤلف ذكر الجملة التي هي محل الشاهد من الحديث فقط.","vol":"11","page":212},{"text":"[١٢٤٠] وأخبرنا أحمد بن أبي (١)، قال: ثنا أبو عبد الرحمن القاضي (٢)، قال: ثنا [٤١٧] ابن عبد العزيز (٣)، قال: ثنا أبو عبيد (٤)، قال: ثنا قبيصة بن عقبة (٥)، عن حماد بن سلمة (٦)، عن علي بن زيد (٧)، عن أبي عثمان النهدي (٨) قال: كنت مع سلمان (٩) فأخذ غصنًا من شجرة يابسة فحتَّه، ثم قال: سمعت رسول الله - ﷺ - يقول: \"من توضأ فأحسن الوضوء تحاتَّت عنه خطاياه كما تحاتّ هذا الورق\" (١٠).\n_________\n(١) الفراتي، لم يذكر بجرح أو تعديل.\n(٢) محمود بن محمد، لم أجده.\n(٣) في (ت): علي بن عبد العزيز. وهو البغوي، ثقة.\n(٤) القاسم بن سلام، الإمام المجتهد، الثقة، الفاضل.\n(٥) صدوق، ربما خالف.\n(٦) ثقة، عابد، تغير حفظه بأخرة.\n(٧) علي بن زيد، هو ابن جدعان، ضعيف.\n(٨) عبد الرحمن بن مل، ثقة، ثبت، عابد.\n(٩) صحابي، مشهور.\n(١٠) [١٢٤٠] الحكم على الإسناد:\nإسناد المصنف ضعيف، فيه القاضي مجهول، وعلي بن زيد ضعيف، لكن الحديث يقوى بشاهده الصحيح.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٥/ ٤٣٨ (٢٣٧١٦) من طريق قبيصة، عن حماد، عن علي، عن أبي عثمان به ولفظ الحديث عنده: \"إن العبد المسلم إذا قام إلى الصلاة تحاتت عنه خطاياه كما تحات هذا الورق\". =","vol":"11","page":213},{"text":"[١٢٤١] وبه عن أبي عبيد (١) قال: حدثنا يزيد (٢)، عن حماد بن سلمة (٣)، عن عاصم بن أبي النجود (٤)، عن زر بن حبيش (٥)، عن عبد الله بن مسعود (٦) قال: قيل: يا رسول الله، كيف تعرف من لم تر من أمتك يوم القيامة؟ فقال: \"هم غر محجلون من آثار الوضوء\" (٧).\n_________\n= ومن طريق أحمد أخرجه الطبري في \"جامع البيان\" ١٢/ ١٣٥ عند قوله تعالى: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ﴾ [هود: ١١٤] بمثل اللفظ الَّذي ذكره الثعلبي. وكذلك ابن أبي شيبة في \"المصنف\" ١/ ١٦ (٥٢).\nوللحديث شاهد صحيح عن عثمان - ﵁ -، ولفظه: \"من توضأ فأحسن الوضوء خرجت خطاياه من جسده حتَّى تخرج من تحت أظفاره\".\nأخرجه مسلم كتاب الطهارة، باب خروج الخطايا من ماء الوضوء (٢٤٥)، وابن خزيمة في \"صحيحها ١/ ٤، وابن ماجة كتاب الطهارة، باب ثواب الطهور (٢٨٥).\n(١) الإمام، المجتهد، الثقة، الفاضل.\n(٢) يزيد هو ابن هارون، إمام ثقة.\n(٣) ثقة، عابد، تغير حفظه بأخرة.\n(٤) صدوق، له أوهام، حجة في القراءة.\n(٥) ثقة، جليل.\n(٦) صحابي، مشهور.\n(٧) [١٢٤١] الحكم على الإسناد:\nإسناده صحيح لغيره.\nالتخريج:\nأخرجه أحمد في \"المسند\" ١/ ٤٠٣ (٣٨٢٥)، وابن ماجة كتاب الطهارة وسننها، باب ثواب الطهارة (٢٨٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٢٢٣ (١٠٤٧) من طريق حماد عن عاصم به، وكون التحجيل والغرة من آثار الوضوء التي بها يعرف الرسول - ﷺ - أمته ثبت من حديث أبي هريرة عند البخاري =","vol":"11","page":214},{"text":"[١٢٤٢] وأخبرنا أبو علي الحسن بن أحمد بن محمد الجرشي الحيري (١) قال: أنا أبو عمران موسى بن العباس الجويني (٢) قال: حدثنا أحمد بن يوسف الأزدي (٣)، ثنا النضر بن محمد الجرشي (٤)، ثنا عكرمة بن عمار (٥) قال: حدثنا شداد بن عبد الله أبو عمار (٦)، ويحيى بن أبي كثير (٧)، عن أبي أمامة (٨) قال: قال عمرو بن عبسة (٩): قلت: يا رسول الله، فالوضوء، حدثني عنه، قال: \"ما\n_________\n= في الوضوء كتاب الوضوء، باب فضل الوضوء والغر المحجلون من آثار الوضوء (١٣٦)، ومسلم كتاب الطهارة، باب استحباب إطالة الغرة والتحجيل في الوضوء (٢٤٦)، والبيهقي في \"السنن الكبرى\" ٤/ ٧٨.\n(١) في (ت): زيادة قراءة عليه في شعبان سنة سبع وثمانين وثلاثمائة.\nوأبو علي الجرشي الحيري؛ لم أجده بعد البحث. وقد سبق في تفسير سورة البقرة، من شيوخ المصنف: القاضي أبو بكر أحمد بن الحسن بن أحمد بن محمد بن حفص الحرشي.\n(٢) إمام، حافظ.\n(٣) أحمد بن يوسف، المعروف بحمدان السلمي، ثقة، حافظ.\n(٤) ثقة، له أفراد.\n(٥) أبو عمار اليمامي العجلي، صدوق، يغلظ، ولم يكن له كتاب.\n(٦) شداد بن عبد الله القرشي، أبو عمار الأموي، ثقة، يرسل.\n(٧) ثقة، ثبت، لكنه يدلس ويرسل.\n(٨) صحابي، مشهور.\n(٩) عمرو بن عبسة السلمي، صحابي جليل، أسلم قديمًا في مكة، وهو رابع أو خامس من أسلم، مات في حمص.\nانظر: \"تهذيب الكمال\" للمزي ٢٢/ ١١٨، \"الاستيعاب\" لابن عبد البر ٣/ ١١٩٢، \"سير أعلام النبلاء\" للذهبي ٢/ ٤٥٦.","vol":"11","page":215},{"text":"منكم من رجل يقرب وضوءه فتمضمض واستنشق واستنثر إلا خرت خطايا فيه وخياشيمه من الماء، ثم إذا غسل وجهه كما أمره الله إلا خرت خطايا وجهه من أطراف لحيته من الماء، ثم يغسل يديه إلى المرفقين إلا خرت خطايا يديه من أنامله مع الماء، ثم يمسح رأسه إلا خرت خطايا رأسه من أطراف شعره من الماء، ثم يغسل قدميه إلى الكعبين إلا خرت خطايا رجليه من أنامله مع الماء، فإذا هو قام فصلى حمد الله وأثنى عليه (١) وفرغ قلبه لله إلا انصرف من خطيئته كهيئته يوم ولدته أمه\" (٢).\n[١٢٤٣] وأخبرنا محمد بن القاسم بن أحمد (٣)، ثنا إبراهيم بن محمد بن أيوب (٤) قال: ثنا أبوجعفر محمد بن سليمان (٥) قال: (ثنا أحمد بن محمد بن القاسم) (٦)، ثنا محمد بن رافع (٧)، ثنا يزيد بن\n_________\n(١) في (ت): زيادة ومجده، وفي الأصول: ومجده بالذي هو أهل.\n(٢) [١٢٤٢] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده، والحديث صحيح.\nالتخريج:\nأخرجه مسلم كتاب صلاة المسافرين، باب إسلام عمرو بن عبسة (٨٣٢)، وأحمد في \"المسند\" ٤/ ١١٢ (١٧٠١٩)، وأبو عوانة في \"مسنده\" ١/ ٢٤٥ وغيرهم من طريق عكرمة بن عمار به.\n(٣) أبو الحسن الفلوسي، لم يذكر بجرح أو تعديل.\n(٤) أبو إسحاق الخراساني، مجهول.\n(٥) الحضرمي مطين، ثقة حافظ.\n(٦) ما بين القوسين ساقط من (ت)، ولم أجد له ترجمة.\n(٧) محمد بن رافع، لعله النيسابوري ثقة، فإنه من طبقة الإمام أحمد، حيث إنه قد =","vol":"11","page":216},{"text":"هارون (١)، أخبرنا العلاء (٢)، سمعت أنس بن مالك (٣) يقول: خدمت رسول الله - ﷺ - وأنا ابن ثمان سنين وكان أول ما علمني قال: \"يا أنس، يا بني، أحسن وضوءك لصلاتك تحبك حفظتك، ويزاد في عمرك\" (٤).\n_________\n= رحل معه.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٥٤.\n(١) ثقة، متقن، عابد.\n(٢) العلاء بن زيد، أبو محمد الثقفي، روى عن أنس، وعنه يزيد، ويحيى العطار، كان ممن يضع الأحاديث، قال ابن حبان: روى عن أنس نسخة موضوعة، لا يحل ذكره إلا تعجبًا، وقال الحافظ: متروك، ورماه أبو الوليد بالكذب.\nانظر: \"المجروحين\" لابن حبان ٢/ ١٨٠، \"الضعفاء\" لابن الجوزي ٢/ ١٨٧، \"ميزان الاعتدال\" للذهبي ٣/ ٩٩ \"تقريب التهذيب\" (٥٢٣٩).\n(٣) صحابي، مشهور.\n(٤) [١٢٤٣] الحكم على الإسناد:\nموضوع، وفي سند المصنف من لم أجدهم.\nالتخريج:\nأخرجه ابن سعد في \"الطبقات الكبرى\" ٧/ ١٧، والطبراني في \"المعجم الكبير\" ١/ ٢٤٩ (٧١٣) من طريق يزيد، عن العلاء به.\nوهذا إسناد هالك، آفته العلاء الكذاب.\nوأخرجه أبو يعلى في \"المسند\" ٦/ ٣٠٧ (٣٦٢٤)، والطبراني في \"المعجم الأوسط\" ٦/ ١٢٣ (٥٩٩١) من طريق ابن أبي يزيد، عن عباد، عن علي بن زيد، عن سعيد بن المسيب، عن أنس، وهذا سند ضعيف جدًّا فيه ابن أبي يزيد، وعلى بن زيد بن جدعان ضعيفان.\nوأخرجه ابن عدي في \"الكامل\" ٣/ ٣٦٤، والذهبي في \"ميزان الاعتدال\" ٢/ ١٣٧ من طريق سعيد بن زون التغلبي عن أنس، وهذا سند ضعيف آفته ابن زون، ليس بشيء.","vol":"11","page":217},{"text":"[١٢٤٤] وأخبرنا محمد بن القاسم (١)، قال: ثنا إبراهيم بن أحمد ابن رجاء (٢)، ثنا أحمد بن عياش الرافقي (٣) -بحران- قال: ثنا (٤) عامر بن سيار (٥) قال: ثنا مخلد بن عبد الواحد (٦)، عن علي بن زيد ابن جدعان (٧)، عن سعيد بن المسيب (٨)، عن عبد الرحمن بن سمرة الأنصاري (٩) قال: خرج علينا رسول الله - ﷺ - ونحن في مسجد\n_________\n(١) الفلوسي، لم يذكر بجرح أو تعديل.\n(٢) محدث، إمام.\n(٣) لم أجده.\n(٤) ساقط من (ت).\n(٥) عامر بن سيار الدارمي الرقي، روى عن سوار بن مصعب، وعنه حازم الحلواني، قال أبو حاتم والذهبي: مجهول، مات في حدود سنة (٢٤٥ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٢٢، \"ميزان الاعتدال\" للذهبي ٢/ ٣٥٩.\n(٦) مخلد بن عبد الواحد، أبو الهذيل البصري، روى عن علي بن زيد، وحميد الطويل، وعنه عامر بن سيار، ضعفه أبو حاتم، وابن حبان، والذهبي.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٤٨، \"المجروحين\" لابن حبان ٣/ ٤٣، \"ميزان الاعتدال\" للذهبي ٤/ ٨٣.\n(٧) ضعيف.\n(٨) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٩) كذا في الأصل، وهو خطأ، لأن عبد الرحمن قرشي أسلم عام الفتح، كما سيأتي. وهو: عبد الرحمن بن سمرة بن حبيب العبشمي القرشي، صحابي جليل، أسلم عام الفتح، شهد مؤتة، وفتح سجستان، وكابل، توفي سنة (٥٠ هـ).\nانظر: \"الاستيعاب\" لابن عبد البر ٢/ ٨٣٥، \"سير أعلام النبلاء\" للذهبي ٢/ ٥٧١، \"شذرات الذهب\" لابن العماد الحنبلي ١/ ٥٣.","vol":"11","page":218},{"text":"المدينة فقال: \"لقد رأيت البارحة عجبًا، رأيت رجلًا من أمتي قد بسط عليه عذاب القبر، فجاء وضوؤه فاستنقذه من ذلك\" (١).\n﴿وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا﴾ فاغتسلوا، روي عن أبي ذر، عن علي - ﵁ - قال: أقبل عشرة من أحبار اليهود، فقالوا: يا محمد، لماذا أمر الله بالغسل من الجنابة، ولم يأمر من البول والغائط وهما أقذر من النطفة؟ فقال النبي - ﷺ -: \"إن آدم لما أكل الشجرة تحول في عروقه وشعره، فإذا جامع الإنسان نزل من أصل كل شعرة فافترضه الله عليَّ، وعلى أمتي تطهيرًا، وتكفيرًا، وشكرًا لما أنعم الله عليهم من اللذة التي يصيبونها منه\"، فقالوا: صدقت يا محمد، فأخبرنا بثواب من اغتسل من الحلال؟ فقال - ﷺ -: \"إن المؤمن إذا أراد أن يغتسل من الحلال بنى الله له قصرًا في الجنّة، وهي سريرة المؤمن بينه وبين ربه، والمنافق لا يغتسل من الجنابة، فما من عبد ولا أمة من\n_________\n(١) [١٢٤٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه من لم أجدهم، وعامر، ومخلد، وعلي لا يحتج بهم، وله متابعات لا يفرح بها كما سيأتي في التخريج.\nالتخريج:\nأخرجه ابن الجوزي في \"العلل\" ٢/ ٦٩٨ - ٦٩٩ من طريق الفرج بن فضالة، عن هلال أبي جبلة، عن سعيد بن المسيب، عن عبد الرحمن بن سمرة، ومن طريق عامر بن سيار، عن مخلد، عن علي، عن سعيد به، والطريق الأولى فيها ابن فضالة، لا يحل الاحتجاج به، وهلال مجهول.\nوأخرجه الحكيم الترمذي في \"نوادر الأصول\" (ص ٦٧)، من طريق عبد الله بن نافع، عن ابن أبي فديك، عن عبد الرحمن بن عبد الله، عن سعيد به. وعبد الرحمن لم يسمع عن سعيد.","vol":"11","page":219},{"text":"أمتي قاما للغسل من الجنابة إلا باهى الله بهما الملائكة، فيقول: ملائكتي، انظروا إلى عبدي وأمتي قاما للغسل من الجنابة، تيقنًا أني ربهما، أشهدكم أني قد غفرت لهما، ونكتب له بكل شعرة على رأسه وجسده ألف حسنة، ومحي عنه مثل ذلك، ورفع له (١) مثل ذلك\"، قالوا: صدقت، نشهد أن لا إله إلا الله، وأنك رسول الله.\n[١٢٤٥] وأخبرني محمد بن القاسم (٢) قال: ثنا محمد بن يزيد (٣)، ثنا أبو يحيى البزاز (٤) قال: ثنا محمد بن رافع (٥)، ثنا يزيد بن هارون (٦) قال: ثنا العلاء أبو محمد الثقفي (٧) قال: سمعت أنس بن مالك (٨) - ﵁ - يقول: قال لي النبي - ﷺ -: \"يا بني، الغسل من الجنابة فبالغ فيه، فإن تحت كل شعرة جنابة\"، قلت: يا رسول الله: وكيف أبالغ؟ قال: \"رو أصول الشعر، وأنق بشرتك، تخرج من مغتسلك وقد غفر لك كل ذنب\" (٩).\n_________\n(١) في (ت): لهما، رأسهما، جسدهما، عنهما، لهما بضمير التثنية.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) محمد بن يزيد بن محمد المعدل، لم يذكر بجرح أو تعديل.\nانظر: \"الأنساب\" للسمعاني ٢/ ١١٥.\n(٤) لم أجده.\n(٥) النيسابوري، ثقة.\n(٦) ثقة، متقن، عابد.\n(٧) ابن زيد، متروك، ورماه أبو الوليد بالكذب.\n(٨) صحابي، مشهور.\n(٩) [١٢٤٥] سبق تخريجه وحكمه.","vol":"11","page":220},{"text":"وقال عبد الرحمن بن سمرة: خرج علينا رسول الله - ﷺ - ذات يوم ونحن في مسجد المدينة، فقال: \"إني رأيت البارحة عجبًا، رأيت رجلًا من أمتي، والنبيون قعود حلقًا حلقًا، كلما دنا إلى حلقة طرد، فجاء اغتساله من الجنابة، فأخذ بيده وأقعده إلى جنبي\" (١).\n﴿وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ﴾ من الصعيد، ﴿مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ﴾ بما فرض عليكم من الوضوء والغسل والتيمم ﴿مِنْ حَرَجٍ﴾ من ضيق ﴿وَلَكِنْ يُرِيدُ لِيُطَهِّرَكُمْ﴾ من الأحداث والجنايات والذنوب والخطيئات، ﴿وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ﴾ فيما أباح لكم من التيمم عند عدم الماء، وسائر نعمه التي لا تحصى، ﴿لَعَلَّكُمْ تَشْكُرُونَ﴾ الله عليها.\n[١٢٤٦] أخبرنا أحمد بن أبي الفراتي (٢)، قال: أخبرنا محمد بن عمران (٣)، قال: حدثنا الحسن بن سفيان (٤)، قال حدثنا حبان بن موسى (٥)، أخبرنا عبد الله بن المبارك (٦)، أخبرنا أبو معشر\n_________\n(١) قطعة من الحديث السابق.\n(٢) من (ت).\n(٣) محمد بن عمران، مجهول.\n(٤) الحسن بن سفيان النسائي، ثقة إمام.\n(٥) حبان بن موسى بن سوار الكشميهني، روى عن ابن المبارك، وداود العطار، وعنه البخاري، ومسلم، والحسن بن سفيان، ثقة، توفي سنة (٢٣٣ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٥/ ٣٤٤، \"الكاشف\" للذهبي ١/ ٢٠١، \" تهذيب التهذيب\" لابن حجر ١/ ٣٤٥.\n(٦) الإمام، الثقة، الثبت.","vol":"11","page":221},{"text":"المدني (١)، ثنا محمد بن كعب القرظي (٢) قال: حدثني عبد الله بن دارة (٣) -مولى عثمان بن عفان- عن حمران (٤) -مولى عثمان- قال: مرت على عثمان - ﵁ - فخارة من ماء، فدعا به فتوضأ، فأسبغ وضوءه، ثم قال: لو لم أسمعه من رسول الله - ﷺ - إلا مرة أو مرتين، أو ثلاثًا ما حدثتكم به، سمعت رسول الله - ﷺ - يقول: \"ما توضأ عبد فأسبغ وضوءه، ثم قام إلى الصلاة إلا غفر له ما بينه وبين الصلاة الأخرى\" (٥).\n_________\n(١) أبو معشر المدني، نجيح بن عبد الرحمن، ضعيف.\n(٢) ثقة، عالم.\n(٣) عبد الله بن دارة. قال الحافظ في \"تعجيل المنفعة\" (ص ٥٣٣) في ترجمته: لما أخرج الدارقطني حديثه الَّذي أخرجه أحمد عن عثمان في الوضوء قال: إسناده صالح.\n(٤) حمران بن أبان بن خالد مولى عثمان بن عفان، من كبار التابعين، روى له الجماعة ووثقه الحافظ، مات سنة (٧٥ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٦٥، \"تهذيب الكمال\" للمزي ٧/ ٣٠١، \"تقريب التهذيب\" (١٥١٣).\n(٥) [١٢٤٦] الحكم على الإسناد:\nإسناده ضعيف، آفته أبو معشر، ابن عمران مجهول. وحديث عثمان - ﵁ - في صفة الوضوء ثبت من وجه آخر عند البخاري كتاب الوضوء، باب الوضوء ثلاثًا ثلاثًا (١٥٩)، وفي مواضع أخرى، ومسلم كتاب الطهارة، باب صفة الوضوء وكماله (٢٢٦).\nالتخريج:\nوهذا الحديث أخرجه ابن المبارك في \"الزهد\" (ص ٣١٦) (٢٠٤)، والمروزي في \"تعظيم قدر الصلاة\" ١/ ١٨٥ (١٠٠)، والبيهقي في \"شعب الإيمان\" ٣/ ٩ (٢٧٢٨)، عن أبي معشر المدني به.","vol":"11","page":222},{"text":"قال محمد بن كعب: وكنت إذا سمعت الحديث من رجل من أصحاب النبي - ﷺ - التمسته في القرآن، فالتسمت هذا فوجدته: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ الآية، ﴿وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ﴾ (١) فعلمت أن الله لم يتم عليه النعمة حتَّى غفر له ذنوبه، ثم قرأت الآية التي في سورة المائدة ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ حتَّى بلغ ﴿وَلَكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ﴾ (٢) فعرفت أن الله تعالى لم يتم عليهم النعمة حتَّى غفر لهم.\n[١٢٤٧] وأخبرنا أحمد بن أبي (٣) قال: أخبرنا محمود بن محمد القاضي (٤) قال: أخبرنا علي بن عبد العزيز (٥) قال: أخبرنا القاسم بن سلام (٦) قال: حدثنا أبو أيوب الدمشقي (٧)، عن شعيب بن إسحاق (٨)،\n_________\n(١) الفتح: ١، ٢.\n(٢) المائدة: ٦.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) أبو عبد الرحمن، لم أجده.\n(٥) البغوي، ثقة.\n(٦) أبو عبيد، الإمام، الثقة.\n(٧) سليمان بن عبد الرحمن، أبو أيوب الدمشقي، روى عن ابن عيينة، وشعيب، وعنه أبو عبيد، والبخاري، ثقة، وقد يروي عن الضعفاء فيخطئ، توفي سنة (٢٣٢ هـ).\nانظر: \"تهذيب الكمال\" للمزي ١٢/ ٢٦، \"سير أعلام النبلاء\" للذهبي ١١/ ١٣٦، \"تهذيب التهذيب\" لابن حجر ٢/ ١٠١.\n(٨) ثقة، رمي بالإرجاء، وسماعه من ابن أبي عروبة بأخرة.","vol":"11","page":223},{"text":"عن سعيد بن أبي عروبة (١)، عن قتادة (٢)، عن شهر بن حوشب (٣)، عن الصدي بن عجلان (٤) -وهو أبو أمامة- عن النبي - ﷺ - قال: \"الطهور يكفر ما قبله، وتصير الصلاة نافلة\" (٥).\n\n<span data-type=\"title\" id=toc-1044>٧ </span>- قوله: ﴿وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ﴾\nيعني النعم كلها، ﴿وَمِيثَاقَهُ﴾ وعهده ﴿الَّذِي وَاثَقَكُمْ بِهِ﴾ عاهدكم به، أيها المؤمنون، ﴿إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا﴾ وذلك حين بايعوا رسول الله - ﷺ - على السمع والطاعة فيما أحبوا وكرهوا، وهذا قول أكثر المفسرين (٦).\nوقال مجاهد: يعني: الميثاق الَّذي أخذ الله تعالى على عباده حين أخرجهم من صلب آدم (٧).\n_________\n(١) ثقة، حافظ اختلط بأخرة، وهو أثبت الناس في قتادة.\n(٢) ثقة، ثبت.\n(٣) صدوق، كثير الإرسال والأوهام.\n(٤) صحابي، مشهور.\n(٥) [١٢٤٧] الحكم على الإسناد:\nإسناده ضعيف، آفته شهر، محمود القاضي مجهول.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٥/ ٢٦١ (٢٢٣٥٣)، والطبراني في \"المعجم الكبير\" ٨/ ١٢٥ (٧٥٧٠)، والطيالسي في \"المسند\" ٣/ ١٥٤ (١١٢٩)، والطبري في \"جامع البيان\" ٦/ ١٣٨، كلهم من طريق قتادة، عن شهر، عن أبي أمامة به.\n(٦) كابن عباس، والسدي، وقد رجحه الطبري، انظر: ٦/ ١٤٠.\n(٧) أخرجه الطبري في \"جامع البيان\" ٦/ ١٣٩، وعبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٤٦٩.","vol":"11","page":224},{"text":"﴿وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾ أي: بما في القلوب من خير أو شر.\n\n<span data-type=\"title\" id=toc-1045>٨ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ﴾\nأمرهم بالعدل، والصدق في أقوالهم، وأفعالهم، ﴿وَلَا يَجْرِمَنَّكُمْ شَنَآنُ﴾ ولا يحملنكم بغض ﴿قَوْمٍ عَلَى أَلَّا تَعْدِلُوا﴾ أي: على ترك العدل فيهم لعداوتهم، ثم قال: ﴿اعْدِلُوا﴾ يعني: في أوليائكم وأعدائكم، ﴿هُوَ أَقْرَبُ لِلتَّقْوَى﴾ يعني: إلى التقوى، ﴿وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ﴾ ومجازيكم به (١).\n\n<span data-type=\"title\" id=toc-1046>٩ </span>- ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ (٩)﴾\nتقديرها: وقال لهم مغفرة، لأن الوعد قول، فلذلك رفع الكلام.\n\n<span data-type=\"title\" id=toc-1047>١٠ </span>- وقوله: ﴿وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَئِكَ أَصْحَابُ الْجَحِيمِ﴾\n\n<span data-type=\"title\" id=toc-1048>١١ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ﴾\nبالدفع، ﴿إِذْ هَمَّ قَوْمٌ أَنْ يَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ﴾ بالقتل، ﴿فَكَفَّ أَيْدِيَهُمْ عَنْكُمْ وَاتَّقُوا اللَّهَ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ﴾.\nقال قتادة: نزلت هذِه الآية على رسول الله - ﷺوهو ببطن النخل، في الغزوة السابعة، فأراد بنو ثعلبة، وبنو محارب أن يفتكوا به، وبأصحابه إذا اشتغلوا بالصلاة، وقالوا: إن لهم صلاة هي أحب إليهم من آبائهم وأمهاتهم، فإذا سجدوا فيها أوقعنا بهم، فاطلع الله\n_________\n(١) في (ت): عالم ومجازيكم به.","vol":"11","page":225},{"text":"نبيه على ذلك، وأنزل صلاة الخوف (١).\nوقال الحسن: كان النبي - ﷺ - محاصرًا غطفان بنخل، فقال رجل من المشركين: هل لكم في أن أقتل محمدًا؟ قالوا: وكيف تقتله؟ قال: أفتك به. قالوا: وددنا أنك قد فعلت ذلك. فأتى النبي - ﷺ - وهو متقلد سيفه، والنبي - ﷺ - متقلد سيفه، فقال: يا محمد، أرني سيفك، فأعطاه إياه، فجعل الرجل يهز السيف، وينظر مرة إلى السيف، ومرة إلى النبي - ﷺ -، وقال: ما يمنعك مني يا محمد؟ فقال: \"الله\"، فتهدده أصحاب رسول الله - ﷺ -، وأغلظوا له، فشام السيف (٢)، ومضى، وأنزل الله هذِه الآية (٣).\n[١٢٤٨] وأخبرنا عبد الله بن حامد (٤) قال: أخبرنا أحمد بن محمد ابن الحسن (٥) (قال: ثنا محمد بن يحيى) (٦)، قال: ثنا عبد الرزاق (٧)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ١٤٦، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٢/ ٤٧١، وقوله في الغزوة السابعة فيه إشكال، لأن هذِه الغزوة تعد التاسعة. انظر: \"السيرة النبوية\" لابن هشام ٢/ ٤٢٥، وهي غزوة ذي أمر بنجد، فلعله وهم، أو تحريف نساخ، وقد تقدم ذكرها.\n(٢) أي: أغمده، وتأتي بمعنى استله، فهي من الأضداد.\nانظر: \"القاموس المحيط\" للفيروزآبا دي (ص ١٤٥٦) (شيم).\n(٣) أخرجه ابن إسحاق في \"السيرة\" كما في \"السيرة النبوية\" لابن هشام ٤/ ١٥٩، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٥٥٧، عن الحسن، عن جابر.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) ابن الشرقي، ثقة، مأمون.\n(٦) ساقط من (ت). وهو الذهلي، ثقة، حافظ، جليل.\n(٧) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.","vol":"11","page":226},{"text":"عن معمر (١)، عن الزهري (٢)، عن أبي سلمة (٣)، عن جابر - ﷺ - أن النبي - ﷺ - نزل منزلًا، وتفرق الناس في العضاه يستظلون تحتها، فعلق النبي - ﷺ - سلاحه بشجرة، فجاء أعرابي إلى سيف رسول الله - ﷺ - فسله، ثم أقبل على النبي - ﷺ - (فقال: من يمنعك مني؟) (٤) قال: \"الله\"، قال الأعرابي مرتين، أو ثلاثًا: من يمنعك مني؟ والنبي - ﷺ - يقول \"الله\"، فشام الأعرابي السيف، فدعا النبي - ﷺ - أصحابه فأخبرهم خبر الأعرابي، وهو جالس إلى جنبه، لم يعاقبه (٥).\nوقال مجاهد، وعبد الله بن كثير، وعكرمة (٦)، والكلبي، وابن\n_________\n(١) ابن رشد، ثقة، ثبت، فاضل.\n(٢) الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٣) ابن عبد الرحمن بن عوف، ثقة، مكثر.\n(٤) ساقط من (ت).\n(٥) [١٢٤٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب المغازي، باب غزوة ذات الرقاع (٢٧٥٦)، ومسلم كتاب صلاة المسافرين، باب صلاة الخوف (٨٤٣)، وأحمد في \"المسند\" ٣/ ٣١١ (١٤٣٣٥)، وأبو نعيم في \"دلائل النبوية\" ٢/ ٧٨ (٦٧)، وغيرهم من طرق عن الزهري، عن سنان بن أبي سنان، وأبي سلمة، عن جابر، به.\n(٦) أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ١٤٤ - ١٤٥، واللفظ الَّذي ذكره المصنف لفظ عكرمة، وأخرج القصة أبو نعيم في \"دلائل النبوة\"، عن ابن عباس، والطبري أيضًا في \"جامع البيان\" ٦/ ١٤٤، عن عاصم بن عمر، وعبد الله بن أبي بكر، وعن يزيد بن أبي زياد.","vol":"11","page":227},{"text":"يسار عن رجاله (١): بعث رسول الله - ﷺ - المنذر بن عمرو الأنصاري (٢)، وهو أحد النقباء ليلة العقبة، وفي ثلاثين راكبًا من المهاجرين، والأنصار إلى بني عامر بن صعصعة فخرجوا، فلقوا عامر بن الطفيل ابن مالك بن جعفر على بئر معونة (٣) -وهي من مياه بني عامر- فاقتتلوا، فقتل المنذر وأصحابه إلا ثلاثة نفر، كانوا في طلب ضالة لهم، أحدهم عمرو بن أمية الضمري، فلم يرعهم إلا والطير تحوم في السماء، تسقط من بين خراطيمها علق الدم (٤)، فقال أحد النفر: قتل أصحابنا، ثم تولى يشتد (٥)، حتَّى لقي رجلًا، فاختلفا\n_________\n(١) قوله: (وابن يسار عن رجاله) هو محمد بن إسحاق بن يسار عن رجال من أهل العلم. انظر: \"السيرة النبوية\" لابن هشام ٣/ ١٨٤.\n(٢) انظر: خبر مقتل القراء يوم بئر معونة في \"صحيح البخاري\" كتاب المغازي، باب غزوة الرجيع ورعل وذكوان وبئر معونة (٤٠٩٠)، \"السيرة النبوية\" لا بن هشام ٣/ ١٨٤ بسياق طويل، وفي هذين المصدرين ذكر عددهم، وأنهم سبعون رجلًا من خيار الصحابة.\nوأخرج القصة مسلم مختصرًا كتاب المساجد، باب أستحباب القنوت في جميع الصلاة إذا نزلت بالمسلمين نازلة (٦٧٧)، والبيهقي في \"السنن الكبرى\" ٩/ ٢٢٥ بسياق طويل، وغيرهم.\n(٣) بفتح الميم، وضم العين، وفتح النون، موضع في منطقة في جبال أبلى غرب المهد، وهي اليوم ديار مطير، وكانت في السابق لبني سليم، الذين حصل على أيديهم قتل القراء.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٥٢، ٥٣).\n(٤) قطع الدم الغليظ قبل يبسه.\nانظر: \"القاموس المحيط، للفيروزآبادي (علق).\n(٥) أي: يسرع بقوة. انظر: \"القاموس المحيط\" للفيروزآبادي (شد).","vol":"11","page":228},{"text":"ضربتين، فلما خالطته الضربة رفع رأسه إلى السماء، وفتح عينيه، وقال: الله أكبر، الجنَّة، ورب العالمين، ورجع صاحباه، فلقيا رجلين من بني سليم، وبين النبي - ﷺ - وبين قومهما موادعة، فانتسبا لهما إلى بني عامر فقتلاهما وقدم قومهما إلى النبي - ﷺ - يطلبون الدية، فخرج، ومعه أبو بكر وعمر وعثمان وعلى وطلحة وعبد الرحمن بن عوف، حتَّى دخلوا على كعب بن الأشرف، وبني النضير، يستعينهم في عقلهما، فقالوا: نعم، يا أبا القاسم، قد آن لك أن تأتينا وتسألنا حاجة، أجلس حتَّى نطعمك، ونعطيك الَّذي تسألنا، فجلس رسول الله - ﷺ - وأصحابه، فخلا بعضهم ببعض وقالوا: إنكم لن تجدوا محمدًا أقرب منه الآن، فمن يظهر على هذا البيت فيطرح عليه صحرة فيرحينا منه؟ فقال عمرو بن جحاش ابن كعب: أنا، فجاء إلى رحى عظيمة، ليطرحها عليه، فأمسك الله أيديهم وجاءه جبريل، وأخبره بذلك، فخرج رسول الله - ﷺ -، ثم دعا عليًّا فقال: \"لا تبرح مقامك، فمن خرج عليك من أصحابي فسألك عني، فقل: توجه إلى المدينة\"، ففعل ذلك على، حتَّى تناهوا إليه، ثم تبعوه، وأنزل الله تعالى هذِه الآية.\nوهذا القول أولى بالصواب (١)، لأن الله تعالى عقب هذِه الآية بذم اليهود وذكر قبح أفعالهم، وخيانتهم، فقال ﷿:\n_________\n(١) وهو رأي الطبري في \"جامع البيان\" ٦/ ١٤٧، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٧٩.","vol":"11","page":229},{"text":"<span data-type=\"title\" id=toc-1049>١٢ </span>- ﴿وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا﴾\nوذلك أن الله تعالى وعد موسى ﵇ أن يورثه وقومه الأرض المقدسة، وهي الشام، وكان يسكنها الكتعانيون الجبارون، ووعده أن يهلكهم، ويجعل له أرض الشام مساكن بني إسرائيل، فلما استقرت ببني إسرائيل الدار بمصر، أمرهم الله بالسير إلى أريحا بأرض الشام، وهي الأرض المقدسة، وقال: يا موسى، إني قد كتبتها لكم دارًا وقرارًا، فاخرج إليها، وجاهد من فيها من العدو، فإني ناصركم عليهم، وخذ من قومك اثني عشر نقيبًا، من كل سبط نقيبًا، يكون كفيلًا على قومه بالوفاء منهم على ما أمروا به. فاختار موسى النقباء، وهذِه أسماؤهم، وهم: من سبط روبيل: شامل ركز (١)، ومن سبط شمعون: شافاط بن جدي (٢)، ومن سبط يهوذا: طالب بن يوفنا (٣)، ومن سبط أتين: خابل بن يوسف (٤)، ومن سبط يوسف، وهو سبط أفرائيم يوشع بن نون (٥)، ومن سبط بنيامين فلطم\n_________\n(١) كذا في النسخ، والذي في \"جامع البيان\" للطبري ٦/ ١٥٠: شامون بن ركون، والذي في كتابهم المقدس، سفر العدد الإصحاح الثالث عشر: من سبط رأوبين شموع بن زكور (ص ١٩٥).\n(٢) كذا في النسخ، وعند الطبري في \"جامع البيان\" ٦/ ١٥٠: حري، وفي كتابهم المقدس (ص ١٩٥) حوري.\n(٣) في كتابهم: يفنه.\n(٤) في كتابهم (ص ١٩٥): ومن سبط يساكر بجآل بن يوسف، وليس فيه سبط أتين.\n(٥) في كتابهم: هوشع. بالهاء.","vol":"11","page":230},{"text":"ابن رفون (١)، ومن سبط ديانون جدي بن سوري (٢)، ومن سبط يوسف، وهو فيشا بن يوسف، جدي بن سوسي، ومن سبط آشر شانور بن مليكك (٣)، ومن سبط نفتالي حي بن وقصي (٤)، ومن سبط دان حملايل بن حمل (٥)، ومن سبط لاون جولا بن مليكا (٦)، فسار (٧) ببني إسرائيل حتَّى إذا قربوا من أرض كعنان، وهي أريحا، بعث هؤلاء النقباء إليها يتجسسون له الأخبار، ويعلمون علمها، فلقيهم رجل من الجبارين يقال له: عوج بن عُنق، وكان طوله ثلاثة آلاف، وعشرين ألف (٨) ذراع وثلاثمائة وثلاثة وثلاثون وثلث ذراعًا، قاله ابن عمر.\nوكان عوج يحتجر بالسحاب، ويشرب منه، ويتناول الحوت من قرار البحر فيشويه بعين الشمس، يوفعه إليها، ثم يأكله، ويروى أنَّه أتى نوحًا ﵇ يوم الطوفان، فقال له: احملني معك في سفينتك، فقال له: اخرج، يا عدو الله، فإني لم أؤمر بك، وطبق الماء ما على الأرض من جبل، وما جاوز ركبتي عوج، وعاش عوج ثلاثة\n_________\n(١) في كتابهم: فلطي بن رافو.\n(٢) كذا في النسخ، وفي كتابهم: ومن سبط زبولون جد يئيل بن سودي.\n(٣) كذا في النسخ، وفي كتابهم: من سبط أشير ستور بن ميخائيل.\n(٤) كذا في النسخ، وفي كتابهم: نحبي بن وفسي.\n(٥) كذا في النسخ، وفي كتابهم: عميئيل بن جملي.\n(٦) كذا في النسخ، وفي كتابهم: من سبط جاد جأوئيل بن ماكي.\n(٧) كذا (ت): فسار موسى.\n(٨) ساقط من (ت).","vol":"11","page":231},{"text":"آلاف سنة، وأهلكه الله على يدي موسى (١).\nوكان لموسى عسكر، فرسخًا في فرسخ، فجاء عوج حتَّى نظر إليهم، ثم جاء الجبل وقور منه صخرة، على قدر العسكر ثم حملها ليطبقها عليهم، فبعث الله إليه الهدهد، ومعه المصن -يعني: منقاره- حتَّى قور الصحرة، فانتقبت، فوقعت في عنق عوج فطوقته فصرعته، وأقبل موسى عليه والسلام، وطوله عشرة أذرع، وطول عصاه عشرة أذرع، فنزا في السماء عشرة أذرع، فما أصاب إلا كعبه وهو مصروع بالأرض فقتله.\nقالوا: فأقبلت جماعة كثيرة، ومعهم الخناجر، حتَّى حزوا رأسه، فلما قتل وقع على نيل مصر، فحسر بهم سنة، وكانت أمه عنق، ويقال عناق إحدى بنات آدم، ويقال: إنها كانت أول من بغى على وجه الأرض، وكان كل أصبع من أصابعها ثلاثة أذرع (٢)، في كل أصبع\n_________\n(١) كان الأولى بالمصنف ﵀، أن يصون تفسيره عن مثل هذِه الأساطير الإسرائيلية، التي لا زمام لها، ولا خطام، والتي هي من وضع جهال بني إسرائيل، وهذيانهم، كما قال ابن كثير في \"البداية والنهاية\" ١/ ٢٧٨.\nوقال ابن القيم ﵀ في \"المنار المنيف\" (ص ٧٨): ولا ريب أن هذا، وأمثاله، من وضع زنادقة أهل الكتاب، الذين قصدوا السخرية، والاستهزاء بالرسل، وأتباعهم.\nوانظر: \"الإسرائيليات والموضوعات في كتب التفسير\" للشيخ أبي شهبة ﵀ (ص ٢٥٩ - ٢٦٢).\nوالمؤلف ﵀ تبع الطبري في إيراده هذِه الخرافات، حيث أوردها الطبري في \"جامع البيان\" ٦/ ١٤٩ بإسناده إلى السدي وغيره، فغفر الله لهما وعفا عنهما.\n(٢) في (ت): في ذراعين.","vol":"11","page":232},{"text":"ظفران حديدان، مثل المنجلين (١)، وكان موضع مجلسها من الأرض جريبًا (٢)، فلما بغت بعث الله عليها أسودًا كالفيلة، وذئابًا كالإبل، ونسورًا كالحمر، وسلطها عليها فقتلوها وأكلوها.\nفلما لقيهم عوج، وعلى رأسه حزمة حطب، أخذ الاثني عشر، وجعلهم في حجزته، وانطلق بهم إلى امرأته وقال: انظري إلى هؤلاء القوم الذين يزعمون أنهم يريدون قتالنا، وطرحهم بين يديها، وقال: ألا أطحنهم برجلي؟ فقالت امرأته: لا، بل خل عنهم حتَّى يخبروا قومهم بما رأوا. ففعل ذلك، فجعلوا يتعرفون أحوالهم، وكان لا يحمل عنقود عنبهم إلا خمسة أنفس بينهم، وفي خشبة، ويدخل في شطر الرمانة إذا نزع حبها خمسة أنفس، أو أربعة.\nفلما خرج النقباء قال بعضهم لبعض: يا قوم، إنكم إن أخبرتم بني إسرائيل خبر القوم ارتدوا عن نبي الله ولكن اكتموا، وأخبروا موسى وهارون، فيكونان هما يريان رأيهما، فأخذ بعضهم على بعض الميثاق بذلك، ثم انصرفوا إلى موسى، وجاءوا بحبة من عنبهم وقر (٣) رجلٍ، ثم إنهم نكثوا العهد، وجعل كل واحد منهم ينهى سبطه عن قتالهم، ويخبرهم ما رأى إلا رجلان منهم: كالب،\n_________\n(١) المنجل، بكسر الميم وفتح الجيم حديدة يقطع بها الزرع.\nانظر: \"القاموس المحيط\" للفيروزآبادي (نجل).\n(٢) الجريب: مقدار معلوم الذراع، والمساحة من الأرض، يقدر بعشرة أقفزة.\nانظر: \"لسان العرب\" لابن منظور (جرب).\n(٣) الوقر، بكسر الواو وسكون القاف الحمل الثقيل.\nانظر: \"لسان العرب\" لابن منظور (وقر) والمراد أن العنبة الواحدة بثقل الرجل.","vol":"11","page":233},{"text":"ويوشع (١)، فذلك قوله ﴿وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا﴾.\n﴿وَقَالَ اللَّهُ﴾ يعني: لبني إسرائيل ﴿إِنِّي مَعَكُمْ﴾ ناصركم على عدوكم، ثم ابتدأ الكلام فقال ﷿: ﴿لَئِنْ أَقَمْتُمُ الصَّلَاةَ﴾ يا معشر بني إسرائيل ﴿وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ﴾ أي: ونصرتموهم، ووقرتموهم، وأنشد أبو عبيدة (٢):\nوكم من ماجد لهم كريم ... ومن ليث يعزر في الندي\n﴿وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا﴾ ولم يقل إقراضًا، وهذا مما جاء من المصدر بخلاف الصدر، كقوله: ﴿فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ﴾ (٣)، ونحوها (٤)، ﴿لَأُكَفِّرَنَّ﴾ لأسترن، ولأمحون، ﴿عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ فَمَنْ كَفَرَ بَعْدَ ذَلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ﴾ أي: أخطأ قصد الطريق، وسواء كل شيء وسطه، ومنه قيل للظهر: سواء (٥).\n_________\n(١) انظر: التعليق المتقدم في بيان الموقف الصحيح من مثل هذِه الخرافات الإسرائيلية.\n(٢) \"مجاز القرآن\" ١/ ١٥٧، وذكره الطبري في \"جامع البيان\" ٦/ ١٥٢، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ١١٤، ولم أهتد إلى قائله.\nوالندي بتشديد الياء هو المجلس إذا كان فيه رجال مجتمعون، ومثله النادي.\nانظر: \"لسان العرب\" لابن منظور (ندى).\n(٣) آل عمران: ٣٧.\n(٤) بمعناه من كلام الطبري في \"جامع البيان\" ٦/ ١٥٢.\n(٥) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٤٤٠) (سوى).","vol":"11","page":234},{"text":"<span data-type=\"title\" id=toc-1050>١٣ </span>- قوله: ﴿فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ﴾\nأي: فبنقضهم، و(ما) فيه ما المصدر وكل ما ورد عليك من هذا الباب فهو سبيله، قال قتادة: نقضوه من وجوه: كذبوا الرسل الذين جاءوا بعد موسى، وقتلوا أنبياء الله، ونبذوا كتابه وضيعوا فرائضه (١).\nقال سلمان: إنما هلكت هذِه الأمة بنكثها عهودها (٢).\n﴿لَعَنَّاهُمْ﴾ قال ابن عباس: عذبناهم (٣) بالجزية.\nالحسن ومقاتل: بالمسخ.\nعطاء: أبعدناهم من رحمتنا (٤).\n﴿وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً﴾ قرأ يحيى بن وثاب، وحمزة، والكسائي (قسية) بتشديد الياء من غير ألف، وهي قراءة ابن مسعود، والنخعي، وقرأ الأعمش (قسية) بتخفيف الياء على وزن فعلة نحو عمية وسجية، من قسي يقسى، لا من قسا يقسو، وقرأ الباقون ﴿قَاسِيَةً﴾ على وزن فاعلة، وهو اختيار أبي عبيد، وهما لغتان مثل: العلية والعالية، والزكية والزاكية (٥).\n_________\n(١) أخرجه عبد بن حميد، وابن المنذر، كما في\" الدر المنثور\" للسيوطي ٢/ ٤٧٣.\n(٢) الأثر لم أجده.\n(٣) في (ت): عذبنا.\n(٤) ذكر هذِه الأقوال الثلاثة في معنى ﴿لَعَنَّاهُمْ﴾ الواحدي في \"الوسيط\" ٢/ ١٦٧، وابن الجوزي في\" زاد المسير\" ٢/ ٣١٣، وقد أختار الزجاج في \"معاني القرآن\" ٢/ ١٥٩ قول عطاء.\n(٥) انظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٤٠٧ - ٤٠٨، وقد مال إلى قراءة =","vol":"11","page":235},{"text":"قال ابن عباس: ﴿قَاسِيَةً﴾ يابسة، وقيل: غليظة، لا تلين، وقيل: متكبرة، لا تقبل الوعظ، وقيل: ردية فاسدة، من الدراهم القسية، وهي الردية المغشوشة.\n﴿يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ﴾ قراءة العامة بغير ألف، وقرأ السلمي، والنخعي (الكلام) بالألف (١)، ﴿وَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ﴾ وتركوا نصيب أنفسهم مما أمروا به من الإيمان بمحمد، وبيان نعته، ﴿وَلَا تَزَالُ تَطَّلِعُ﴾ يا محمد ﴿عَلَى خَائِنَةٍ مِنْهُمْ﴾ اختلفوا في الخائنة:\nفقال المبرد: هي مصدر (٢)، كالكاذبة، واللاغية.\nوقيل: هي اسم، كالعافية، والعاقبة (٣).\nوقيل: هي بمعنى الفاعلة، والهاء فيها للمبالغة (٤)، مثل راوية، وعلامة، ونسابه.\nقال الشاعر:\n_________\n= ﴿قَاسِيَةً﴾، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٤، وأما قراءة الأعمش فهي شاذة، ليس عليها العمل.\n(١) على الإفراد، فأتبعها ﴿مَوَاضِعِهِ﴾ فقرأها بالإفراد أيضًا، وهي قراءة شاذة.\n(٢) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٨).\n(٣) أي: على فرقة خائنة.\nوهو قول الزجاج في \"معاني القرآن\" ٢/ ١٦٠، والطبري في \"جامع البيان\" ١٠/ ١٣١.\n(٤) أي: على خائن منهم، والهاء للمبالغة، وهذا قول أبي عبيدة في \"مجاز القرآن\" ١/ ١٥٨.","vol":"11","page":236},{"text":"حدثت نفسك بالوفاء ولم تكن ... للغدر خائنة مُغِلَّ الإصبعِ (١)\nويجوز أن يكون جمع الخائن كقوله بفرقة كافرة، وطائفة خارجة.\nقال ابن عباس: ﴿عَلَى خَائِنَةٍ﴾ أي: معصية (٢).\nيمان: كذب، وفجور (٣)، وكانت خيانتهم نقضهم العهد، ومظاهرتهم المشركين على حرب رسول الله - ﷺ -، وهمهم بقتله وسمه، ونحوها من خيانتهم، وجنايتهم التي ظهرت.\n﴿إِلَّا قَلِيلًا مِنْهُمْ﴾ لم يخونوا، ولم ينقضوا العهد، وقيل: هم مؤمنو أهل الكتاب (٤)، ﴿فَاعْفُ عَنْهُمْ وَاصْفَحْ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ﴾ وهذا منسوخ بآية السيف (٥).\n_________\n(١) البيت لرجل من السواقط من بني أبي بكر بن كلاب، والسواقط قوم يردون اليمامة لشراء التمر، وقد ذكر البيت المبرد في \"الكامل\" ١/ ٢١١، وأبو عبيدة في \"مجاز القرآن\" ١/ ١٥٨، والطبري في \"جامع البيان\" ٦/ ١٥٦.\nوقوله: مغل الإصبع. كناية عن السرقة، والخيانة، من أغل يغل أي: خان الأمانة خلسة، \"القاموس\"، مادة (غل).\n(٢) الأثر لم أجده عنه.\n(٣) ذكره الواحدي في \"الوسيط\" ٢/ ١٦٧، وقد أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٨٦، والطبري في \"جامع البيان\" ٦/ ١٥٦ عن قتادة ﵀.\n(٤) مثل عبد الله بن سلام، ومن آمن معه.\n(٥) التي هي قوله تعالى: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ (٢٩)﴾ [التوبة: ٢٩] وهذا قول قتادة، كما أخرجه عنه الطبري في \"جامع البيان\" ٦/ ١٥٧، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٢٧٣ (٤٣٧). =","vol":"11","page":237},{"text":"<span data-type=\"title\" id=toc-1051>١٤ </span>- قوله: ﴿وَمِنَ الَّذِينَ قَالُوا إِنَّا نَصَارَى أَخَذْنَا مِيثَاقَهُمْ﴾\nفي التوحيد، والنبوة ﴿فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ فَأَغْرَيْنَا﴾ فألقينا ﴿بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَى يَوْمِ الْقِيَامَةِ﴾ بالأهواء المختلفة، والجدال في الدين.\nقال معاوية بن قرة: الخصومات في الدين تحبط الأعمال (١).\nواختلفوا في المعني بالهاء والميم في قوله ﴿بَيْنَهُمْ﴾:\nفقال مجاهد وقتادة والسدي وابن زيد (٢): يعني: بين اليهود، والنصارى.\nقال ابن زيد: كما يغرى بين البهائم.\n_________\n= ثم إن الطبري رأى بعد ذلك أن القطع بنسخ الآية بآية السيف غير مسلم، إذ لا سبيل إلى العلم بذلك إلا بخبر الله تعالى، أو رسوله - ﷺ -، ولا مانع أن تبقى آية المائدة محكمة، ويحصل العفو، والصفح عن أهل الكتاب في هفوة صادرة، أو زلة غير معتمدة، ما لم ينصبوا الحرب، ويمتنعوا عن أداء الجزية، فتكون آية السيف على رأي الطبري أقرب إلى التخصيص منها إلى النسخ، وهو كلام وجيه، وقوي.\nانظر: \"جامع البيان\" للطبري ٦/ ١٥٧، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٢٧٣.\n(١) الأثر أخرجه سعيد بن منصور في \"سننه\" ٤/ ١٤٤٩ (٧٢٣)، وأبو نعيم في \"حلية الأولياء\" ٢/ ٣٠٠، والطبري في \"جامع البيان\" ٦/ ١٥٩، والآجري في \"الشريعة\" ١/ ٤٣٦ (١١٥)، وابن بطة في \"الإبانة\" ٢/ ٥٠١ (٥٦٢)، واللالكائي في \"شرح أصول الاعتقاد\" ٢/ ١٢٩ (٢٢١).\n(٢) أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ١٥٩.","vol":"11","page":238},{"text":"وقال الربيع: هم النصارى وحدها (١)، وذلك راجع إلى فرق النصارى النسطورية، واليعقوبية، والملكية، بعضهم عدو، ﴿وَسَوْفَ يُنَبِّئُهُمُ اللَّهُ بِمَا كَانُوا يَصْنَعُونَ﴾ في الآخرة، ويجازيهم به، وهذا وعيد من الله لهم.\n\n<span data-type=\"title\" id=toc-1052>١٥ </span>- قوله: ﴿يَاأَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ﴾ (٢)\nالتوراة والإنجيل، مثل صفة محمد، وآية الرجم، ﴿وَيَعْفُو عَنْ كَثِيرٍ﴾ ويترك أخذكم بكثير مما تخفون، ﴿قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ﴾ يعني: محمدًا - ﷺ -، ﴿وَكِتَابٌ مُبِينٌ﴾ وبين، وقيل: مبين، وهو القرآن.\n\n<span data-type=\"title\" id=toc-1053>١٦ </span>- ﴿يَهْدِي بِهِ اللَّهُ﴾\nقرأ مجاهد، وعبيد بن عمير، ومسلم بن جندب (بهُ الله) بضم الهاء على الأصل (٣)، لأن أصل الهاء الضمة، وقرأ الآخرون بكسر الهاء، إتباعًا للياء، ﴿مَنِ اتَّبَعَ رِضْوَانَهُ﴾ رضاه، ومعنى رضى الله بالشيء قبوله له ومدحه، وإثابته عليه، وهو خلاف السخط، والغضب.\n﴿سُبُلَ السَّلَامِ﴾ طرق السلام، وهو الله تعالى، وسبيله دينه الَّذي\n_________\n(١) هذِه ليست عبارة الربيع، بل عبارة الطبري في \"جامع البيان\" ٦/ ١٦٠، وانظر: قول الربيع فيه برقم ٦/ ١٥٩.\n(٢) في (ت): ﴿رَسُولُنَا﴾: محمد.\nوقرأ بها ابن محيصن، وهي شاذة.\n(٣) انظر: \"إتحاف فضلاء البشر\" للدمياطي ١/ ٥٣٢.","vol":"11","page":239},{"text":"شرع لعباده، وبعث به رسله.\n﴿وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾ أي: من ظلمات الكفر إلى نور الإيمان، ﴿بِإِذْنِهِ﴾ بتوفيقه وهدايته وإرادته ومشيئته، ﴿وَيَهْدِيهِمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-1054>١٧ </span>- ﴿لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ قُلْ فَمَنْ يَمْلِكُ مِنَ اللَّهِ شَيْئًا﴾\nأي: من يطيق أن يدفع من أمر الله شيئًا، فيرده إذا قضاه، وهو من قول القائل ملكت عن فلان أمره، إذا صار لا يقدر أن ينفذ أمرًا إلا به (١)، ﴿إِنْ أَرَادَ أَنْ يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَنْ فِي الْأَرْضِ جَمِيعًا وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا﴾ ولم يقل: وما بينهن؛ لأن المعنى: وما بين هذين النوعين من الأشياء (٢) ﴿يَخْلُقُ مَا يَشَاءُ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-1055>١٨ </span>- ﴿وَقَالَتِ الْيَهُودُ وَالنَّصَارَى نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ﴾\nوقال السدي: قالت اليهود: إن الله تعالى أوحى إلى إسرائيل: أن ولدك بكري (٣) من الولد، فأدخلهم النار، فيكونون فيها أربعين يومًا، حتَّى تطهرهم وتأكل خطاياهم، ثم ينادي مناد: أن أخرجوا كل مختون من ولد إسرائيل، فأخرجهم، فذلك قوله (٤): ﴿لَنْ تَمَسَّنَا النَّارُ إِلَّا\n_________\n(١) هذِه عبارة الطبري في \"جامع البيان\" ٦/ ١٦٣.\n(٢) نص عبارة الطبري في \"جامع البيان\" ٦/ ١٦٣.\n(٣) في (ت): يلوي.\n(٤) في (ت): قولهم.","vol":"11","page":240},{"text":"أَيَّامًا مَعْدُودَةً﴾ (١)، وأما النصارى فإن فرقة منهم قالت: المسيح ابن الله (٢)، فاخرج الخبر عن الجماعة.\n﴿قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ﴾ إن كان الأمر كما زعمتم أنكم أبناؤه وأحباؤه، فإن الحبيب لا يعذب حبيبه، وأنتم مقرون أنَّه معذبكم، ﴿بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ﴾ كسائر بني آدم، مجزيون بالإحسان والإساءة، ﴿يَغْفِرُ لِمَنْ يَشَاءُ﴾ فضلًا، ﴿وَيُعَذِّبُ مَنْ يَشَاءُ﴾ عدلًا، قال السدي: يهدي منكم من يشاء في الدنيا فيغفر له، ويميت منكم من يشاء على كفره فيعذبه (٣)، ﴿وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَإِلَيْهِ الْمَصِيرُ﴾.\n_________\n(١) البقرة: ٨٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٦/ ١٦٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ١٦٥.","vol":"11","page":241},{"text":"<span data-type=\"title\" id=toc-1056>١٩ </span>- ﴿يَاأَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ﴾ (١)\nأعلام الهدى، وشرائع الدين، ﴿عَلَى فَتْرَةٍ مِنَ الرُّسُلِ﴾ أي: انقطاع، واختلفوا في قدر مدة تلك الفترة:\n[١٢٤٩] فأخبرني ابن فنجويه (٢) قال: ثنا أحمد بن جعفر بن حمدان بن عبد الله (٣) قال: حدثنا محمد بن حمدان بن سفيان الطرائفي (٤) قال: ثنا جعفر بن هاشم السمار (٥) قال: ثنا أبو ربيعة (٦) قال: ثنا أبو عوانة (٧)، عن عاصم (٨)، عن أبي عثمان (٩)، عن سلمان (١٠) قال: الفترة فيما بين عيسى وبين النبي - ﷺ - ستمائة سنة (١١).\n_________\n(١) في (ت): بعد ﴿رَسُولُنَا﴾: محمد.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) الدينوري، لم يذكر بجرح أو تعديل.\n(٤) صدوق، واسع العلم.\n(٥) جعفر بن هاشم السمار، لم أجده.\n(٦) أبو ربيعة -كذا في النسختين، وهو خطأ، والصواب أبو الربيع، وهو الزهراني، سليمان بن داود العتكي البصري، نزيل بغداد، ثقة لم يتكلم فيه أحد بحجة مات سنة (٢٣٤ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١١٣، \"تهذيب الكمال\" للمزي ١١/ ٤٢٣، \"تقريب التهذيب\" لابن حجر (٢٥٧١).\n(٧) ثقة، ثبت.\n(٨) الأحول، ثقة.\n(٩) عبد الرحمن بن مل النهدي، ثقة، ثبت، عابد.\n(١٠) الفارسي، صحابي، مشهور.\n(١١) [١٢٤٩] الحكم على الإسناد:\nإسناد المصنف ضعيف، أحمد بن جعفر، وجعفر بن هاشم مجهولان، والأثر ثابت، كما سيأتي في التخريج. =","vol":"11","page":242},{"text":"[١٢٥٠] وأخبرني ابن فنجويه (١) قال: ابن حبش (٢) قال: ثنا ابن زنجويه (٣) قال: ثنا (٤) سلمة (٥) قال: ثنا عبد الرزاق (٦) قال: أخبرنا معمر (٧)، عن قتادة (٨): ﴿عَلَى فَتْرَةٍ مِنَ الرُّسُلِ﴾ قال: كان بين عيسى ومحمد - ﷺ - خمسمائة سنة وستون سنة (٩).\nقال معمر: وقال الكلبي: خمسمائة سنة (١٠) وأربعون سنة.\n_________\n= التخريج:\nأخرجه البخاري في كتاب فضائل الصحابة، باب إسلام سلمان الفارسي - ﵁ - (٣٧٣٢)، وأحمد في \"العلل\" ٢/ ٢٤١ (٢١٢١)، والطبري في \"تاريخ الرسل والملوك\" ٣/ ٢٣٥، وغيرهم من طريق أبي عثمان، عن سلمان به.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في (ت): المقري.\n(٣) ابن زنجويه، لم يذكر بجرح أو تعديل.\n(٤) ساقط من (ت).\n(٥) ثقة.\n(٦) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٧) ثقة، ثبت، فاضل.\n(٨) ثقة، ثبت.\n(٩) [١٢٥٠] الحكم على الإسناد:\nفيه ابن زنجويه، لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٦/ ١٦٧ من طريق الحسن بن يحيى، عن عبد الرزاق به، ثم أخرجه من طريق أبي سفيان، عن معمر، عن أصحابه، فذكر مثل قول الكلبي، وأخرجه من طريق سعيد بن أبي عروبة، عن قتادة، موافقًا لأثر سلمان الفارسي.\n(١٠) من (ت).","vol":"11","page":243},{"text":"وقال الضحاك: أربعمائة وبضع وثلاثون سنة (١).\n﴿أَنْ تَقُولُوا﴾ كيلا تقولوا ﴿مَا جَاءَنَا مِنْ بَشِيرٍ وَلَا نَذِيرٍ فَقَدْ جَاءَكُمْ بَشِيرٌ وَنَذِيرٌ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n[١٢٥١] أخبرنا (ابن فنجويه) (٢) قال: ثنا موسى بن محمد بن علي ابن عبد الله (٣) قال (٤): حدثنا الحسن بن علي القطان (٥) قال: ثنا أبو نصر عبد الملك بن عبد العزيز التمار (٦)، قال: ثنا حماد بن سلمة (٧)، عن علي بن زيد (٨)، عن أبي رافع (٩)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"أربعة تدلي على الله (يوم القيامة) (١٠) بحجة وعذر، رجل\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ١٦٧، وقال ابن كثير في \"تفسير القرآن العظيم\" ٥/ ١٤٠ بعد أن أورد هذِه الأقوال في تحديد مقدار الفترة: والمشهور هو القول الأول، وهو أنها ستمائة سنة.\n(٢) في (ت): (أبو عبد الله الحسين بن محمد بن الحسين الثقفي)، وهو ثقة، صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) في (ت): زيادة علي بن عبد العزيز.\n(٥) الحسن القطان، ثقة.\n(٦) عبد الملك بن عبد العزيز القشيري، أبو نصر التمار، روى عن الحمادين، وعنه مسلم وأبو يعلى، والقطان، ثقة عابد، توفي سنة (٢٢٨ هـ).\nانظر: \"الثقات\" لابن حبان ٨/ ٣٩٠، \"تهذيب الكمال\" للمزي ١٨/ ٣٥٤، \"سير أعلام النبلاء\" للذهبي ١٠/ ٥٧١، \"تهذيب التهذيب\" لابن حجر ٢/ ٦١٨.\n(٧) ثقة، عابد، تغير حفظه بأخرة.\n(٨) ابن جدعان، ضعيف.\n(٩) ثقة، ثبت.\n(١٠) من (ت).","vol":"11","page":244},{"text":"مات في الفترة، ورجل أدرك الإسلام هرمًا، ورجل أصم أبكم، ورجل معتوه، فيبعث الله ﷿ إليه رسولا فيقول: أطيعوه، فيأتيهم الرسول فيؤجج لهم نارًا، فيقول: اقتحموها فمن اقتحمها كانت عليه بردًا، وسلامًا، ومن لا (١) حقت عليه كلمة العذاب\" (٢).\n\n<span data-type=\"title\" id=toc-1057>٢٠ </span>- قوله - ﷿-: ﴿وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَاقَوْمِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَاءَ وَجَعَلَكُمْ مُلُوكًا﴾\nواختلفوا في معنى الملوك:\n_________\n(١) في (ت): ومن لا يقتحمها.\n(٢) [١٢٥١] الحكم على الإسناد:\nإسناده ضعيف، فيه موسى بن محمَّد، مجهول، وعلى ضعيف، لكن الحديث يتقوى بشاهده عن الأسود الآتي فإن إسناده صحيح.\nالتخريج:\nأخرجه ابن أبي عاصم في \"السنة\" ١/ ١٧٦ (٤٠٤)، وابن راهويه في \"مسنده\" ١/ ٤٤٥ (٥١٤) من طريق علي بن زيد عن أبي رافع .. به.\nوتابع عليًّا الحسن، أخرجه عنه أحمد في \"المسند\" ٤/ ٢٤ (١٦٣٠٢)، عن قتادة، عن الحسن، عن أبي رافع به، وعلى ضعيف، والحسن مدلس، وقد عنعن.\nوللحديث شاهد عند ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٥٧ (٧٣٥٧)، وأحمد في \"المسند\" ٤/ ٢٤ (١٦٣٠١)، والبيهقي في \"الاعتقاد\" (ص ٢٠٢) من طريق معاذ بن هشام، عن أبيه، عن قتادة، عن الأحنف بن قيس، عن الأسود بن سريع به، وهذا سند صحيح.\nوله شاهد آخر عند أبي يعلق في \"المسند\" ٧/ ٢٢٥ (٤٢٢٤) من طريق ليث بن أبي سليم، عن عبد الوارث، عن أنس به، وليث ضعيف.\nوانظر: \"مجمع الزوائد\" للهيثمي ٧/ ٢١٥ - ٢١٧.","vol":"11","page":245},{"text":"[١٢٥٢] فأخبرنا عبد الله بن حامد بن محمَّد (١) قال: أخبرنا أحمد ابن محمَّد بن يوسف (٢) قال: أخبرنا أحمد بن إبراهيم بن شاذان (٣)، ثنا يعقوب بن سفيان (٤) قال: حدثني عيسى (٥)، عن سعيد بن أبي مريم (٦)، عن ابن لهيعة (٧)، عن دراج (٨)، عن أبي الهيثم (٩)، عن أبي سعيد الخدري، عن رسول الله - ﷺ - قال: \"كان بنو إسرائيل إذا كان لأحدهم خادم وامرأة ودابة يكتب ملكًا\" (١٠).\n_________\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو العباس السقطي، مختلف في عدالته.\n(٣) ثقة، ثبت، كثير الحديث.\n(٤) الفسوي، ثقة، حافظ.\n(٥) عيسى بن هلال السليحي، روى عن إسماعيل بن عياش، وعنه أبو داود، والنسائي، والفسوي، صدوق.\nانظر: \"الثقات\" لابن حبان ٨/ ٤٩٦، \"تهذيب الكمال\" للمزي ٢٣/ ١٩، \"تقريب التهذيب\" لابن حجر (ص ٧٧٠).\n(٦) سعيد بن الحكم، ابن أبي مريم الجمحي، ثقة، ثبت، فقيه.\n(٧) صدوق، خلط بعد احتراق كتبه.\n(٨) ابن سمعان، صدوق، في حديثه عن أبي الهيثم ضعف.\n(٩) سليمان بن عمرو، ثقة.\n(١٠) [١٢٥٢] الحكم على الإسناد:\nإسناده ضعيف، فيه أحمد بن محمَّد، مختلف في عدالته، وابن لهيعة ودراج ضعيفان.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٢/ ١٧١ من طريق ابن لهيعة عن دراج .. به. وأخرجه الطبري في \"جامع البيان\" ٦/ ١٦٩، وأبو داود في \"مراسيله\" (ص ١٨١) (٢٠٤) من طريق أبي ضمرة أنس بن عياض، عن زيد بن أسلم مرفوعًا، وهذا مرسل صحيح.","vol":"11","page":246},{"text":"وقال ابن عباس، ومجاهد، والحسن، والحكم: من كان له بيت وخادم وامرأة فهو ملك (١).\nوقال أبو عبد الرحمن الحبلي: سمعت عبد الله بن عمرو بن العاص، وسأله رجل فقال: ألسنا متفقراء المهاجرين؟ فقال له عبد الله: ألك امرأة تأوي إليها؟ قال: نعم. قال: ألك مسكن تسكنه؟ قال: نعم. قال: فأنت من الأغنياء، قال: إن لي خادمًا قال: فأنت من الملوك (٢).\n[١٢٥٣] أخبرنا أبو الطيب سهل بن محمَّد بن سليمان العجلي (٣)، أخبرني أبو علي الرفاء (٤) قال: حدثنا عبد الله بن وهب الحافظ (٥) قال: ثنا عبد الله بن هانئ (٦) قال: ثنا أبي (٧)، ثنا إبراهيم بن أبي عبلة (٨)، عن\n_________\n(١) أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ١٦٩، وأخرج قول ابن عباس أيضًا عبد الرزاق في \"تفسير القرآن\" ١/ ١٨٧، وأخرج قول الحكم أيضًا سعيد بن منصور في \"سننه\" ٤/ ١٤٥٠ (٧٢٥).\n(٢) أخرجه سعيد في \"سننه\" ٤/ ١٤١٥، (٧٢٦)، ومسلم في كتاب الزهد والرقائق (٢٩٧٩)، والطبري في \"جامع البيان\" ٦/ ١٦٩، والواحدي في \"الوسيط\" ٢/ ١٧٢.\n(٣) إمام وقته، متفق على علمه وديانته.\n(٤) أبو علي حامد بن محمَّد الرفاء، ثقة، صدوق.\n(٥) عبد الله بن محمَّد بن وهب الدينوري، متروك.\n(٦) عبد الله بن هانئ، متهم بالكذب.\n(٧) هانئ بن عبد الرحمن بن أبي عبلة، روى عن إبراهيم، وذكره ابن حبان في \"الثقات\" ٧/ ٥٨٣، وقال: ربما أغرب.\n(٨) ثقة. =","vol":"11","page":247},{"text":"أم الدرداء (١)، عن أبي الدرداء قال: قال رسول الله - ﷺ -: \"من أصبح معاني في بدنه، آمنًا في سربه، عنده قوت يومه، فكأنما حيزت له الدنيا بحذافيرها، يكفيك يا ابن آدم منها ما سد جوعتك، ووارى عورتك، فإن كان بيت يواريك فذاك (٢)، وإن كان دابة تركبها فبخ، فلق الخبز وماء الجر وما فوق الإزار حساب عليك\" (٣).\n_________\n(١) ثقة، فقيهة.\n(٢) في (ت) زيادة: سد.\n(٣) [١٢٥٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا، وقد حسن إسناده الألباني في \"صحيح الجامع\" (٦٠٤٢)، باعتبار الشواهد، لكنه من طريق أبي الدرداء لا يصح.\nالتخريج:\nأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٤٤٥ (٦٧١)، وأبو نعيم في \"حلية الأولياء\" ٥/ ٢٤٩، من طريق عبد الله بن هانئ، عن أبيه به، إلا أن ابن حبان وقف عند قوله: \"بحذافيرها\".\nوله شاهد من طريق سلمة بن عبيد الله بن محصن، عن أبيه مرفوعًا، بلفظه، إلى قوله: \"فكأنما حيزت له الدنيا\"، أخرجه الترمذي في كتاب الزهد باب (٣٤) (٢٣٤٦)، وابن ماجه كتاب الزهد، باب معيشة آل محمَّد - ﷺ - (٤١٤١)، والخطيب في \"تاريخ بغداد\" ٣/ ٤٦٣، وسلمة مجهول.\nوشاهد آخر من طريق علي بن عابس، عن فضيل بن مرزوق، عن عطية، عن ابن عمر مرفوعًا بلفظه، أخرجه الطبراني في \"المعجم الأوسط\" ٢/ ٣٣٥ (١٨٤٩)، وفيه علي بن عابس، ضعفه الدارقطني، إلا أن ضعفه يعتبر به.\nوشاهد آخر من طريق أحمد بن عيسى العلوي، عن محمَّد بن جعفر بن محمَّد، عن أبيه، عن جده مرفوعًا، بلفظ: \"من أصبح معاني في سمعه وبصره وعقله، آمنًا في سربه من السلطان، وله رزق إلى الليل، فقد أعطي خير ما أشرقت عليه الشمس أو غربت\". =","vol":"11","page":248},{"text":"وقال الضحاك: كانت منازلهم واسعة، فيها مياه جارية، فمن كان مسكنه واسعًا، وفيه ماء جار فهو ملك (١).\nوقال قتادة: كانوا أول من ملك الخدم، وأول من سخر لهم الخدم من بني آدم (٢).\nوقال السدي: يعني: وجعلكم أحرارًا، تملكون أنفسكم بعد ما كنتم في أيدي القبط بمنزلة أهل الجزية فينا، فأخرجكم الله تعالى من ذلك الذل (٣).\n﴿وَآتَاكُمْ مَا لَمْ يُؤْتِ أَحَدًا مِنَ الْعَالَمِينَ﴾ يعني: عالمي زمانكم.\nوقال مجاهد: يعني المن والسلوى، والحجر، والغمام (٤).\n\n<span data-type=\"title\" id=toc-1058>٢١ </span>- قوله﷿ ﴿يَاقَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ﴾\nاختلفوا في الأرض المقدسة ما هي؟\n_________\n= أخرجه السهمي في \"تاريخ جرجان\" ١/ ٣٦٤.\nوشاهد آخر من طريق أبي بكر الداهري عن ثور بن يزيد، عن خالد بن مهاجر، عن عمر مرفوعًا بلفظ: \"يا ابن آدم إذا أصبحت معاني في جسدك، آمنًا في سربك، عندك قوت يومك فعلى الدنيا العفاء\"، وفي سنده الداهري ضعيف. وهذِه الشواهد يقوي بعضها بعضًا.\n(١) الأثر ذكره ابن الجوزي في \"زاد المسير\" ٢/ ٣٢٢، والبغويُّ في \"معالم التنزيل\" ٣/ ٣٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ٦/ ١٧٥.\n(٣) ذكره الواحدي في \"الوسيط\" ٢/ ١٧١، والبغويُّ في \"معالم التنزيل\" ٣/ ٣٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ١٧٥، وابن المنذر، وعبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٢/ ٤٧٨.\nوالمراد بالحجر أي الذي ضربه موسى ﵇ بعصاه فانفجرت منه اثنتا عشرة عينا. =","vol":"11","page":249},{"text":"فقال مجاهد: هي الطور وما حوله (١).\nوقال الضحاك: هي إيليا، وبيت المقدس (٢).\nوقال عبد الله بن عمرو - ﵁ -: الحرم محرم مقداره من السموات والأرض، وبيت المقدس مقدس مقداره من السموات والأرض (٣).\nوقال عكرمة والسدي وابن زيد: هي أريحا (٤).\nوقال الكلبي: دمشق وفلسطين وبعض الأردن (٥).\nوقال قتادة: هي الشام كلها (٦).\nوقال زيد بن ثابت: بينما نحن حول رسول الله - ﷺ - نؤلف القرآن من الرقاع إذ قال: \"طوبى لأهل الشام\"، قيل: يا رسول الله، ولم ذاك؟ قال: \"إن ملائكة الرحمن باسطة أجنحتها عليهم\" (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ١٧١، وأخرجه أيضًا عن ابن عباس.\n(٢) ذكره عنه ابن الجوزي في \"زاد المسير\" ٢/ ٣٢٣، والبغوي في \"معالم التنزيل\" ٣/ ٣٥.\n(٣) الأثر أخرجه الفاكهي في \"أخبار مكة\" ٢/ ٢٧٠ (١٥٠٥)، وفي سنده رجل لم يسم.\n(٤) أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ١٧٢، وقال ابن كثير في \"تفسير القرآن العظيم\" ٥/ ١٤٩ معقبًا: وفي هذا نظر؛ لأن أريحا ليست هي المقصودة بالفتح.\n(٥) ذكره الطبري في \"جامع البيان\" ٦/ ١٧٢، ولم يذكر قائله، وانظر: \"تفسير الواحدي\" ٢/ ١٧٢، والبغوي في \"معالم التنزيل\" ٣/ ٣٥.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٨٦، والطبري في \"جامع البيان\" ٦/ ١٧٢.\n(٧) الحديث أخرجه أحمد في \"مسنده\" ٥/ ١٨٤ (٢١٦٠٦)، والترمذي، أبواب =","vol":"11","page":250},{"text":"[١٢٥٤] وأخبرنا ابن المقرئ (١) الحافظ قال: حدثنا القاسم بن الحسن بن القاسم الهمداني (٢)، قال: ثنا أبو علي خفيف بن عبد الله الدينوري (٣)، حدثنا هشام بن عمار (٤)، حدثنا يحيى بن حمزة (٥)، قال: حدثنا نصر بن علقمة الحمصي (٦)، عن جبير بن\n_________\n= المناقب، باب في فضل الشام واليمن (٣٩٥٤)، والحاكم في \"المستدرك\" ٢/ ٢٤٩، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٢٩٣ (٧٣٠٤)، والطبراني في \"المعجم الكبير\" ٥/ ١٥٨ (٤٩٣٣)، والبيهقي في \"شعب الإيمان\" ٤٣٢/ ٢ (٢٣١١) من طريق يحيى بن أيوب، عن زيد بن أبي حبيب، عن عبد الرحمن بن شماسة، عن يزيد بن ثابت به، وهذا سند صحيح، وقد صححه الحاكم، والمنذري في \"الترغيب والترهيب\" ٤/ ٣٢، وقال الترمذي: حسن صحيح.\nوانظر: \"فضائل الشام\" للربعي (ص ١٠) (١٧)، ولابن رجب (ص ١٠٧) (١٦٩)، وصححه العلامة الألباني ﵀ في \"سلسلة الأحاديث الصحيحة\" (٥٠٣).\n(١) محمَّد بن إبراهيم بن علي، الحافظ، الصدوق.\n(٢) الهمداني، ذكره الخطيب في \"تاريخ بغداد\" ٣/ ١٣٠، ضمن رواة سند، ولم يذكر فيه شيئًا.\n(٣) لم أجده.\n(٤) صدوق، مقرئ، كبر فصار يتلقن، فحديثه القديم أصح.\n(٥) الحضرمي، ثقة، رمي بالقدر.\n(٦) أبو علقمة الحضرمي، روى عن جبير، وعنه يحيى بن حمزة، وبقية.\nوثقه دحيم، وابن حبان، وقال ابن حجر: مقبول.\nانظر: \"الثقات\" لابن حبان ٧/ ٥٣٧، \"تهذيب الكمال\" للمزي ٢٩/ ٣٥٣، \"تقريب التهذيب\" لابن حجر (ص ٩٩٩)، وفي \"تحرير التقريب\" ٤/ ١٤: بل ثقة، وما قاله ابن حجر أقرب.","vol":"11","page":251},{"text":"نفير (١)، عن عبد الله بن حوالة (٢) قال: كنا عند النبي - ﷺ - فقال: \"والله لا يزال هذا الأمر فيكم حتى يفتح الله لكم أرض فارس والروم، وأرض حمير، وحتى تكونوا أجنادًا ثلاثة، جندًا بالشام، وجندًا بالعراق، وجندًا باليمن\"، فقلت: اختر لي يا رسول الله إن أدركني ذلك، فقال: \"أختار لك الشام، فإنها صفوة الله من بلاده، وإليها يجتبى صفوته من عباده، يا أهل الإِسلام، فعليكم بالشام، فإن صفوة الله من أرض الشام، وإن الله قد تكفل لي بالشام وأهله\" (٣).\n[١٢٥٥] وأخبرنا ابن المقرئ (٤) قال: حدثنا (٥) محمَّد بن\n_________\n(١) ثقة، جليل.\n(٢) صحابي.\n(٣) [١٢٥٤] الحكم على الإسناد:\nإسناد المصنف ضعيف، وفيه القاسم، وخفيف مجهولان، والحديث صح من وجه آخر كما سيأتي في التخريج، وقد صححه الألباني في \"تخريج فضائل الشام\" للربعي (ص ٢٩).\nالتخريج:\nأخرجه البيهقي في \"السنن الكبرى\" ٩/ ١٧٩، والداني في \"السنن\" ٥/ ٩٤٨ (٥٠٠) من طريق يحيى بن حمزة، عن نصر، عن جبير، عن ابن حوالة به، ونصر مقبول في المتابعات.\nوقد وجدت له متابعًا، أخرجه أحمد في \"المسند\" ٥/ ٢٨٨ (٢٢٥٤٢)، والضياء في \"المختارة\" ٩/ ٢٧٤، وأبو داود كتاب الجهاد، باب في سكنى الشام (٢٤٨٣) من طريق عصام بن خالد وعلي بن عياش، عن حريز، عن سليمان بن شمير، عن ابن حوالة به، وهذا إسناد محتج به.\n(٤) الحافظ، الصدوق.\n(٥) في (ت) زيادة: محمَّد بن.","vol":"11","page":252},{"text":"سمعان (١)، قال: حدثنا أبو الفضل محمَّد بن الفضل العدني (٢)، قال: حدثنا موسى بن إسحاق الأنصاري (٣)، قال: ثنا منجاب بن الحارث (٤)، قال: حدثنا ابن مسهر (٥)، عن الأعمش، عن عبد الله ابن ضرار (٦)، عن أبيه (٧)، عن عبد الله بن مسعود - ﵁ - (٨) قال: قسم الخير عشرة عرى، فجعل منه تسعة بالشام، وواحدًا بالعراق، وقسم الشر عشرة عرى، فجعل منه تسعة بالعراق، وواحدة بالشام، ودخل الشام عشرة آلاف عين رأت النبي - ﷺ -، ونزل حمص تسعمائة من أصحاب رسول الله - ﷺ -، فيهم سبعون بدريًّا (٩).\n_________\n(١) محمَّد بن سمعان، لم أجده.\n(٢) لم أجده.\n(٣) الخطمي الأنصاري، ثقة.\n(٤) التميمي، ثقة.\nانظر: \"الطبقات الكبرى\" لابن سعد ٦/ ٤١٢، \"تهذيب الكمال\" للمزي ٢٨/ ٤٩٠، \"تهذيب التهذيب\" لابن حجر ٤/ ١٥٢.\n(٥) علي بن مسهر، ثقة، له غرائب بعد أن أضر ثقة، حافظ؛ لكنه مدلس.\n(٦) الأسدي، روى عن أبيه، وعن ابن مسعود، ضعفه أبو حاتم.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٨٨، \"ميزان الاعتدال\" للذهبي ٢/ ٤٤٧.\n(٧) أبوه ضرار الأسدي، ذكره ابن سعد في \"الطبقات الكبرى\" ٦/ ٢٠١، وسكت عنه.\n(٨) الصحابي المشهور.\n(٩) [١٢٥٥] الحكم على الإسناد:\nإسناده ضعيف، فيه محمَّد بن سمعان، وأبو الفضل مجهولان، وعبد الله بن ضرار ضعيف، وأبوه مجهول. =","vol":"11","page":253},{"text":"قوله تعالى: ﴿الَّتِي كَتَبَ اللَّهُ لَكُمْ﴾ يعني: كتب في اللوح المحفوظ أنها لكم مساكن.\nوقال ابن إسحاق: وهب الله لكم (١).\nالسدي: أمركم الله تعالى بدخولها (٢).\nقتادة: أمروا بها كما أمروا بالصلاة (٣).\n﴿وَلَا تَرْتَدُّوا عَلَى أَدْبَارِكُمْ﴾ أعقابكم (٤) بخلاف أمر الله ﴿فَتَنْقَلِبُوا خَاسِرِينَ﴾.\nقال الكلبي: سعد إبراهيم ﵇ جبل لبنان، فقيل له: انظر، فما أدركه بصرك فهو مقدس، وهو ميراث لذريتك من بعدك (٥).\n\n<span data-type=\"title\" id=toc-1059>٢٢ </span>- قوله﷿ ﴿قَالُوا﴾ يعني: بني إسرائيل، ﴿يَامُوسَى إِنَّ فِيهَا قَوْمًا جَبَّارِينَ﴾\nوذلك أن الجواسيس لما رجعوا إلى موسى ﵇ وأخبروه بما عاينوا، قال لهم موسى ﵇: اكتموا شأنهم، ولا تخبروا به أحدًا\n_________\n= التخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ٩/ ١٧٧ (٨٨٨١)، وأحمد في \"فضائل الصحابة\" ٢/ ١١٣٦ (١٧٠٩) من طريق الأعمش، عن عبد الله بن ضرار، عن أبيه، عن ابن مسعود.\nوذكر الحديث ابن رجب في \"فضائل الشام\" (ص ٥٦) (٥٢).\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ١٧٣.\n(٢) المصدر السابق.\n(٣) المصدر السابق.\n(٤) في (ت): أعقابكم أدباركم، وهو خطأ.\n(٥) ذكره أبو الليث في \"بحر العلوم\" ١/ ٤٢٧، والبغوي في \"معالم التنزيل\" ٣/ ٣٦.","vol":"11","page":254},{"text":"من أهل العسكر فتفشلوا. فذهب كل رجل منهم فأخبر قريبه، وابن عمته، إلا رجلان، وفيا بما قال لهم موسى ﵇، وهما يوشع بن نون بن أفرائيم بن يوسف، فتى موسى، وكالب بن يوفنا، ختن موسى على أخته مريم بنت عمران، وهما من النقباء، فعلمت جماعة بني إسرائيل ذلك، ورفعوا أصواتهم بالبكاء، وقالوا: يا ليتنا متنا في أرض مصر، وليتنا نموت في هذِه البرية، ولا يدخلنا الله أرضهم، فيكون نساؤنا وأولادنا وأثقالنا غنيمة لهم، وجعل الرجل يقول لأصحابه: تعالوا نجعل علينا رأسًا، وننصرف إلى مصر (١)، فذلك قوله ﷿ إخبارًا عنهم: ﴿قَالُوا يَامُوسَى﴾ الآية.\nقال قتادة: كان لهم أجسام وخلق عجيب ليس لغيرهم (٢).\n﴿وَإِنَّا لَنْ نَدْخُلَهَا حَتَّى يَخْرُجُوا مِنْهَا فَإِنْ يَخْرُجُوا مِنْهَا فَإِنَّا دَاخِلُونَ﴾، فلما قالوا ذلك وهمُّوا بالانصراف إلى مصر خرَّ موسى وهارون ساجدين، وخرق يوشع وكالب ثيابهما، وهما اللذان أخبر الله تعالى عنهما في قوله:\n\n<span data-type=\"title\" id=toc-1060>٢٣ </span>- قوله﷿ ﴿قَالَ رَجُلَانِ مِنَ الَّذِينَ يَخَافُونَ﴾ (٣)\nأي: يخافون الله، وقرأ سعيد بن جبير (يُخافون) بضم الياء،\n_________\n(١) هذا من كلام ابن إسحاق، كما أخرجه عنه الطبري في \"جامع البيان\" ٦/ ١٧٦.\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ٦/ ١٧٤.\n(٣) وهو قول ابن عباس، ومجاهد، والسدي، وقتادة، والربيع.\nانظر أقوالهم عند الطبري في \"جامع البيان\" ٦/ ١٧٤ - ١٧٥.","vol":"11","page":255},{"text":"وقال: كانا من الجبارين، فأسلما، واتبعا موسى (١)، ﴿أَنْعَمَ اللَّهُ عَلَيْهِمَا﴾ بالتوفيق، والعصمة، ﴿ادْخُلُوا عَلَيْهِمُ الْبَابَ﴾ يعني: قرية الجبارين، ﴿فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ﴾ لأن الله منجز وعده، وانا رأيناهم، فكانت أجسامهم عظيمة قوية، وقلوبهم ضعيفة، فلا تخشوهم ﴿وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ فأراد بنو إسرائيل أن يرجموهما بالحجارة، وعصوهما.\n\n<span data-type=\"title\" id=toc-1061>٢٤ </span>- قوله﷿ ﴿قَالُوا يَامُوسَى إِنَّا لَنْ نَدْخُلَهَا أَبَدًا مَا دَامُوا فِيهَا فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ (٢٤)﴾.\nروي أن رسول الله - ﷺ - قال لأصحابه يوم الحديبية، حين صد عن البيت: \"إني ذاهب بالهدي فناحره عند البيت\" فقال المقداد بن الأسود: أما والله، لا نقول لك كما قال قوم موسى ﴿فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ﴾ ولكنا نقاتل عن يمينك وشمالك، ومن بين يديك، ومن خلفك، ولو خصت بحرًا لخضناه معك، ولو تسنمت جبلًا لعلوناه معك، ولو ذهبت بنا إلى برك الغماد (٢) لتابعناك، فلما سمعها أصحاب نبي الله - ﷺ - تابعوه على ذلك،\n_________\n(١) أخرجه عنه الطبري في \"جامع البيان\" ٦/ ١٧٧.\nوهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ١/ ٢٠٨.\n(٢) بفتح الباء، وسكون الراء، وكسر الغين، موضع في جنوب مكة، مما يلي البحر.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٩٩.","vol":"11","page":256},{"text":"ورأيت رسول الله أشرق وجهه لذلك، وسره، قال ابن مسعود: لأن أكون صاحب هذا المشهد أحب إلى مما عدل به (١).\nفلما فعلت بنو إسرائيل ما فعلت من معصيتهم نبيهم، ومخالفتهم أمر ربهم وهمهم بيوشع وكالب، غضب موسى ﵇ ودعا عليهم.\n\n<span data-type=\"title\" id=toc-1062>٢٥ </span>- قوله﷿ فـ ﴿قَالَ رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي فَافْرُقْ﴾\nأي: فافصل واقض، قرأ عبيد بن عمير (فافرِق) بخفض الراء (٢)، ﴿بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ﴾ العاصين، وكانت عجلة عجلها موسى (٣)، فظهر الغمام على باب (٤) قبة الزمر، وأوحى الله إلى موسى ﵇: إلى متى يعصيني هذا الشعب؟ وإلى متى لا يصدقون بالآيات؟ لأهلكنهم جميعًا؛ ولأجعلن لك شعبًا أشد وأكثر منهم.\n_________\n(١) هذا النص ملفق بين روايتين: أما الأولى فهي لقتادة، أخرجها عنه الطبري في \"جامع البيان\" ٦/ ١٨٠، والثانية لابن مسعود، أخرجها عنه البخاري في كتاب المغازي، باب قول الله تعالى ﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ﴾ (٣٩٥٢)، وأحمد في \"مسنده\" ١/ ٣٨٩ (٣٦٩٨)، وابن أبي عاصم في \"الجهاد\" ٢/ ٥٥٦ من طريق طارق بن شهاب، عن ابن مسعود به.\nوالمشهور أن هذِه المحاورة حصلت قبل معركة بدر \"الكبرى\" ويحتمل أنه كرر المقالة عند صلح الحديبية، كما قال ابن كثير في \"تفسير القرآن العظيم\" ٥/ ١٥٥. وهي قراءة شاذة.\n(٢) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٨).\n(٣) هذا من كلام السدي، كما أخرجه عنه الطبري في \"جامع البيان\" ٦/ ١٨١.\n(٤) سقط من (ت)، وباب قبة الزمر مصطلح إسرائيلي، المقصود منه خيمة الاجتماع، كما ورد مصرحًا به في سفر العدد، الإصحاح العاشر (ص ١٩٠)، من كتابهم المقدس.","vol":"11","page":257},{"text":"فقال موسى: إلهي، لو أنك قتلت هذا الشعب كلهم كرجل واحد لقالت الأمم الذين سمعوا: إنما هذا الشعب من أجل أنه لم يستطع أن يدخلهم الأرض، فقتلهم في البرية، وإنك طويل صبرك، كثيرة نعمك، وأنت تغفر الذنوب، وتحفظ الآباء على الأبناء، وأبناء الأبناء (١)، فأغفر لهم ولا توبقهم.\nفقال الله تعالى لموسى: قد غفرت لهم بكلمتك، ولكن بعد ما سميتهم فاسقين، ودعوت عليهم، بي حلفت عليهم لأحرمن عليهم دخول الأرض المقدسة، غير عبدي يوشع وكالب، ولأتيهنهم في هذِه البرية أربعين سنة مكان كل يوم من الأيام التي تجسسوا فيها سنة، ولتلقين جيفهم في هذِه القفار، وأم ابن وهم الذين لم يعملوا الخير والشر، فإنهم يدخلون الأرض المقدسة. فذلك قوله ﷿:\n\n<span data-type=\"title\" id=toc-1063>٢٦ </span>- قوله﷿ ﴿قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الْأَرْضِ﴾\nيتحيرون في الأرض، ﴿فَلَا تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ﴾، فلبثوا أربعين سنة، في ستة فراسخ، يسيرون كل يوم جادين، حتى إذا سئموا، وأمسوا فإذا هم في الموضع الذي ارتحلوا منه (٢)، وكانوا ستمائة ألف مقاتل، ومات من النقباء (في التيه) (٣) العشرة الذي\n_________\n(١) في (ت): والأبناء على الآباء، وما في الأصل موافق لما عند الطبري في \"جامع البيان\" ٦/ ١٨٣ عن ابن إسحاق.\n(٢) هذا من كلام الربيع، كما أخرجه الطبري في \"جامع البيان\" ٦/ ١٨١.\n(٣) من (ت).","vol":"11","page":258},{"text":"أفشوا الخبر بغتة، وكل من دخل التيه ممن جاز عشرين سنة مات في التيه، غير يوشع وكالب، ولم يدخل أريحا أحد ممن قالوا ﴿إِنَّا لَنْ نَدْخُلَهَا أَبَدًا﴾، فلما هلكوا، وانقضت أربعون سنة، ونشأت النواشئ من ذراريهم ساروا إلى حرب الجبارين.\nواختلف العلماء فيمن تولى (من بقي من بني إسرائيل) (١) تلك الحرب، وعلى يد من كان الفتح:\nفقال قوم: إنما فتح أريحا موسى ﵇، وكان يوشع على مقدمته فسار موسى ﵇ إليهم بمن بقي من بني إسرائيل، فدخلها بهم يوشع، وقاتل الجبابرة الذين كانوا بها، ثم دخلها موسى ببني إسرائيل، فأقام فيها ما شاء الله أن يقيم، ثم قبضه الله إليه، لا يعلم بقبره أحد من الخلائق (٢).\nوهذا أصح الأقاويل، لإجماع العلماء أن عوج بن عناق (٣) قتله موسى ﵇، والله أعلم.\nوقال الآخرون: إنما قاتل الجبارين يوشع، ولم يسر إليهم إلا بعد موت موسى، وهلاك جميع من كان أبي المسير إليها، وقالوا: مات موسى وهارون ﵉ في التيه (٤).\n_________\n(١) بعدها في (ت): بمن بقي من بني إسرائيل.\n(٢) هذا منتقض بأن الرسول - ﷺ - يعلم مكان قبره، عند الكثيب الأحمر، كما قال هو ذلك لأصحابه، وسيأتي التخريج.\n(٣) في (ت): عنق، وهذا القول رجحه الطبري في \"جامع البيان\" ٦/ ١٨٥.\n(٤) وهذا قول ابن عباس، والسدي، وقتادة كما أخرجه عنهم الطبري في \"جامع =","vol":"11","page":259},{"text":"قصة وفاة هارون ﵇:\nقال السدي: أوحى الله تعالى إلى موسى إني متوف هارون، فأت به جبل كذا وكذا، فانطلق موسى وهارون ﵉ نحو الجبل، فإذا هما بشجر لم ير شجر مثله، وإذا بيت مبني، وفيه سرير عليه فرش، وإذا فيه ريح طيبة، فلما نظر هارون إلى ذلك أعجبه، فقال: يا موسى إني أحب أن أنام على هذا السرير، فقال: فنم عليه. فقال: فإني أخاف أن يأتي رب هذا البيت فيغضب عليَّ. قال له موسى ﵇: لا ترهب، أنا أكفيك رب هذا البيت، فنم. قال: يا موسى، بل ثم معي، فإن جاء رب البيت غضب عليَّ وعليك جميعًا، فلما ناما أخذ هارون ﵇ الموت، فلما وجد حسه قال: يا موسى خدعتني، فلما قبض رفع ذلك البيت، وذهبت تلك الشجر، ورفع السرير به إلى السماء، فلما رجع موسى ﵇ إلى بني إسرائيل، وليس معه هارون، قالوا: فإن موسى قتل هارون، وحسده لحب بني إسرائيل له، فقال موسى ﵇: ويحكم، كان أخي، أفتروني أقتله؟ فلما أكثروا عليه قام فصلى ركعتين، ثم دعا الله ﷿ فنزل السرير حتى نظروا إليه بين السماء\n_________\n= البيان\" ٦/ ١٨٢ - ١٨٣، ويشهد لهذا القول حديث حبس الشمس ليوشع بن نون، حينما أراد فتح القرية التي أمره الله تعالى أن يفتحها، وهذا يدل على أن موت موسى، وهارون ﵉ كان قبل الفتح، وأن الذي قاتل الجبارين هو يوشع بن نون، وهذا يجعل قول المصنف عن القول الأول أنه أصح الأقاويل في محل نظر، والله أعلم.\nوحديث حبس الشمس ليوشع سيأتي ذكره، والتخريج.","vol":"11","page":260},{"text":"والأرض، فصدقوه (١).\nوقال عمرو بن ميمون: مات موسى وهارون ﵉ في التيه، مات هارون قبل موسى، وكانا خرجا في التيه إلى بعض الكهوف، فمات هارون، فدفنه موسى ﵇، وانصرف إلى بني إسرائيل، فقالوا: ما فعل هارون؟ قال: مات. قالوا: كذبت، ولكنك قتلته لحبنا إياه -وكان محببًا في بني إسرائيل- فتضرع موسى ﵇ إلى ربه، وشكى ما لقي من بني إسرائيل، فأوحى الله إليه أن انطلق بهم إلى قبره، فإني باعثه حتى يخبرهم أنه مات موتًا ولم تقتله. فانطلق بهم إلى قبر هارون، فنادى: يا هارون، فخرج من قبره ينفض رأسه، فقال: أنا قتلتك؟ قال: لا والله (٢)، ولكني من، قال: فعد إلى مضجعك، وانصرفوا (٣).\n\nوأما وفاة موسى ﵇:\nفقال ابن إسحاق: إن صفي الله موسى ﵇ قد كره الموت، وأعظمه، فلما كرهه أراد الله جل اسمه أن يحبِّب إليه الموت، ويكرِّه إليه الحياة، فنبأ يوشع بن نون، فكان يغدو ويروح عليه،\n_________\n(١) أخرجه الحاكم في \"المستدرك\" ٢/ ٦٣٢، والطبري في \"تاريخ الرسل والملوك\" ١/ ٤٣٢، من طريق السدي عن أبي مالك، عن ابن عباس به، وقال الحاكم: صحيح على شرط مسلم، ولم يخرجاه، ووافقه الذهبي وفي متنه نكارة ظاهرة.\n(٢) من (ت).\n(٣) أخرجه الطبري في \"تاريخ الرسل والملوك\" ١/ ٤٣٤ من حديث أبي سنان الشيباني، عن أبي إسحاق، عن عمرو بن ميمون به.","vol":"11","page":261},{"text":"فيقول له موسى ﵇: يا نبي الله، ما أحدث الله إليك؟ فيقول له يوشع: يا نبي الله، ألم أصحبك كذا وكذا سنة، فهل كنت أسألك عن شيء مما أحدث الله إليك، حتى تكون أنت الذي تبتدئ به وتذكره؟، ولا يذكر له شيئًا، فلما رأى موسى ﵇ ذلك كره الحياة، وأحب الموت (١).\n\nثم اختلفوا في صفة موته:\n[١٢٥٦] فأخبرنا أبو سعيد محمَّد بن عبد الله بن حمدون الثقفي الأمين (٢) بقراءتي عليه يوم الأربعاء، في صفر، سنة ثمان وثمانين وثلاثمائة، فأقر به (٣) قال: أخبرنا أبو حامد أحمد بن محمَّد بن الحسن بن الشرقي (٤)، ثنا محمَّد بن يحيى الذهلي (٥)، وعبد الرحمن بن بشر العبدي (٦)، وأحمد بن يوسف السلمي (٧)، قالوا: حدثنا عبد الرزاق بن همام (٨)، أخبرنا معمر بن راشد (٩)، عن همام ابن منبه (١٠) قال: هذا ما حدثنا أبو هريرة - ﵁ - عن محمَّد رسول الله\n_________\n(١) أخرجه الحاكم في \"المستدرك\" ٢/ ٦٣٤، والطبري في \"تاريخ الرسل والملوك\" ١/ ٤٣٣ من حديث سلمة بن الفضل عن محمَّد بن إسحاق به.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) من (ت).\n(٤) ثقة، مأمون.\n(٥) ثقة.\n(٦) ثقة.\n(٧) حافظ، ثقة.\n(٨) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٩) ثقة، ثبت، فاضل.\n(١٠) ثقة.","vol":"11","page":262},{"text":"- ﷺ - قال: \"جاء ملك الموت إلى موسى ﵇ فقال له: أحب ربك، قال: فلطم موسى عين ملك الموت، ففقأها، قال: فرجع ملك الموت إلى الله ﷿ فقال: إنك أرسلتني إلى عبد لك لا يريد الموت، وقد فقأ عيني، قال: فرد الله عينه، وقال: ارجع إلى عبدي فقل له: الحياة تريد؟ فإن كنت تريد الحياة فضع يدك على متن ثور، فما وارت يدك من شعره فإنك تعيش بها سنة، قال: ثم مه؟ قال: ثم تموت، قال: فالآن من قريب، قال: رب، ادنني من الأرض المقدسة رمية بحجر\"، فقال رسول الله - ﷺ -: \"والله (١) لو أني عنده لأريتكم قبره، إلى جانب الطور (٢)، عند الكثيب الأحمر\" (٣).\n[١٢٥٧] سمعت أبا سعيد بن حمدون (٤) يقول: سمعت أبا حامد\n_________\n(١) سقط من (ت).\n(٢) في (ت): الطريق، وهو أصح، وفيها دلالة على أن موت موسى ﵇ كان في التيه، في طور سيناء، كما هو قول ابن عباس، والله أعلم.\n(٣) [١٢٥٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب أحاديث الأنبياء باب وفاة موسى وَذِكْرُهُ بَعْدُ (٣٤٠٧)، ومسلم في كتاب الفضائل، باب من فضائل موسى - ﷺ - (٢٣٧٢)، والنسائي كتاب الجنائز، نوع آخر ٤/ ١١٩ (٢٠٨٩) من طريق معمر عن ابن طاوس، عن أبيه، عن أبي هريرة.\nوأخرجه مسلم في كتاب الفضائل، باب من فضائل موسى ﵇ (٢٣٧٢)، وأحمد في \"مسنده\" ٢/ ٣١٥ (٨١٧٢) وغيرهما من طريق معمر عن همام، عن أبي هريرة.\n(٤) لم يذكر بجرح ولا تعديل.","vol":"11","page":263},{"text":"ابن الشرقي (١) يقول: سمعت محمَّد بن يحيى (٢) يقول: قد صح هذا عن رسول الله - ﷺيعني: قصة ملك الموت، وموسى ﵇- لا يردها إلا كل مبتدع ضال (٣).\nوفي حديث آخر أن رسول الله - ﷺ - قال: \"إن ملك الموت كان يأتي الناس عيانًا، حتى أتى موسى ليقبضه فلطمه، ففقأ عينه، فجاء ملك الموت بعد ذلك خفية\" (٤).\nوقال السدي في خبر ذكره عن أبي مالك، وأبي صالح عن ابن عباس، وعن مرة الهمداني، عن ابن مسعود، وعن ناس من أصحاب النبي - ﷺ - قالوا: بينا موسى ﵇ يمشي وفتاه يوشع بن نون (٥)، إذ أقبلت ريح سوداء، فلما نظر إليها يوشع ظن أنها الساعة، فالتزم موسى، فقال: يا قوم، الساعة، وأنا ملتزم موسى نبي الله، فاستل موسى من تحت القميص، وترك القميص في يدي\n_________\n(١) ثقة مأمون.\n(٢) هو الذهلي، ثقة.\n(٣) [١٢٥٧] الحكم على الإسناد:\nرجاله ثقات غير شيخ المصنف لم يذكر بجرح ولا تعديل.\n(٤) أخرجه الحاكم في \"المستدرك\" ٢/ ٦٣٢، وأحمد في \"مسنده\" ٢/ ٥٣٣ (١٠٩٠٤)، والطبري في \"تاريخ الرسل والملوك\" ١/ ٤٣٤، وابن أبي عاصم في \"السنة\" ١/ ٢٦٧ من طريق علي بن حمشاذ العدل عن حماد بن سلمة، عن عمار بن أبي عمار، عن أبي هريرة، وقال الحاكم: صحيح على شرط مسلم، ولم يخرجاه، ووافقه الذهبي، وهو كما قالا.\n(٥) من (ت).","vol":"11","page":264},{"text":"يوشع فلما جاء يوشع بالقميص، أخذته بنو إسرائيل، وقالوا: قتلت نبي الله؟ قال: لا والله ما قتلته، ولكن استل مني، فلم يصدقوا، وأرادوا قتله، قال: فإذا لم تصدقوني فأخروني ثلاثة أيام، فدعا الله، فأتى كل رجل ممن كان يحرسه في المنام، فأخبر أن يوشع لم يقتل موسى، وأنا قد رفعناه إلينا، فتركوه.\nوقال وهب: خرج موسى ﵇ لبعض حاجته، فمر برهط من الملائكة يحفرون قبرًا، فعرفهم، فأقبل إليهم، حتى وقف عليهم، فإذا هم يحفرون قبرًا لم ير شيئًا قط أحسن منه، ولم ير مثل ما فيه من الخضرة والنضرة والبهجة، فقال لهم: يا ملائكة الله، لمن تحفرون هذا القبر؟ قالوا: نحفر والله لعبد كريم على ربه، قال: (إن العبد من الله لبمنزل) (١)، ما رأيت كاليوم مضجعًا، فقالت الملائكة: يا صفي الله، تحب أن يكون لك؟ قال: وددت، قالوا: فانزل فاضطجع فيه، وتوجه إلى ربك، ثم تنفس أسهل تنفس تنفسته قط، فنزل فاضطجع فيه، وتوجه إلى ربه، ثم تنفس، فقبض الله روحه، ثم سوت عليه الملائكة (٢).\nوقيل: إن ملك الموت أتاه، فقال له: يا موسى أشربت الخمر؟\nقال: لا فاستنكهه، فقبض روحه (٣).\n_________\n(١) في (ت): إن هذا العبد لمن الله بالمنزل.\n(٢) الأثر أخرجه الحاكم في \"المستدرك\" ٢/ ٦٣٤ من حديث المنعم بن إدريس، عن أبيه، عن وهب به، والطبري في \"تاريخ الرسل والملوك\" ١/ ٤٣٣ - ٤٣٤.\n(٣) الأثر لم أجده بعد البحث.","vol":"11","page":265},{"text":"وقيل: بل أتاه (١) بتفاحة من الجنة، فشمها، فقبض روحه.\nويروى: أن يوشع بن نون رآه بعد موته في المنام فقال له: كيف وجدت الموت؟ قال: كشاة تسلخ وهي حية (٢).\nوكان عمر موسى ﵇ مائة وعشرين سنة، عشرون سنة منها في ملك أفريدون، ومائة في ملك منوجهر، فلما انقضت الأربعون سنة، ومات موسى ﵇، بحث الله تعالى يوشع نبيًّا، فأخبرهم أنه نبي الله، وأن الله قد أمره بقتال الجبارين فصدقوه وبايعوه، فتوجه ببني إسرائيل إلى أريحا، ومعه تابوت الميثاق، فأحاط بمدينة أريحا ستة أشهر، فلما كان السابع نفخوا في القرون، وضج الشعب ضجة واحدة، فسقط سور المدينة، ودخلوا وقاتلوا الجبارين، وهزموهم، وهجموا عليهم يقتلونهم، فكانت العصابة من بني إسرائيل يجتمعون على عنق الرجل يضربونها لا يقطعونها، فكان القتال يوم الجمعة، فبقيت منهم بقية، وكادت الشمس تغرب، وتدخل ليلة السبت، فخشي أن يعجزوه، فقال: اللهم أردد الشمس علي، وقال للشمس:\n_________\n(١) في (ت): أتي، والأثر ذكره ابن حجر في \"فتح الباري\" ٦/ ٤٩٢، ولم يعزه إلى أحد.\n(٢) أخرج أبو الشيخ في \"العظمة\" ٣/ ٩٤١ (٤٧٤) من طريق صالح المري، عن غالب القطان، عن الحسن قال: قيل لموسى - ﷺ -: كيف وجدت الموت؟ قال: كسفود أدخل في جوفي له شعب كثيرة، تعلق كل شعبة منه بعرق من عروقي، ثم انتزع من جوفي نزعًا شديدًا، فقيل له: يا ابن عمران، لقد هونا عليك الموت. وصالح المري ضعيف، والحسن يرسل. ولم أجده باللفظ الذي ذكره المصنف.","vol":"11","page":266},{"text":"إنك في طاعة الله، وأنا في طاعة الله، فسأل الشمس أن تقف والقمر أن يقيم حتى ينتقم من أعداء الله قبل دخول السبت، فرُدَّتْ عليه الشمس، وزيد له في النهار ساعة حتى قتلهم أجمعين، ثم أرسل ملوك الأرمانيين بعضهم إلى بعض، وكانوا خمسة فجمعوا كلمتهم على يوشع وقومه، فهزمت بنو إسرائيل الملوك، حتى أهبطوهم إلى ثنية حوران (١)، ورماهم الله تعالى بأحجار البرد، فكان من قتله البرد أكثر ممن قتله بنو إسرائيل بالسيف، وهرب الخمسة الملوك فاختفوا في غار، فأمر بهم يوشع ﵇ فأخرجوا فقتلهم، وصلبهم، ثم أنزلهم فطرحهم في ذلك الغار، وتتبع سائر ملوك الشام، فاستباح منهم واحدًا وثلاثين ملكًا، حتى غلب على جميع أرض الشام، فصارت كلها لبني إسرائيل، وفرق عمالة في نواحيها، ثم جمع الغنائم، فلم تنزل النار، فأوحى الله ﷿ إلى يوشع ﵇ أن فيها غلولًا، فمرهم فليبايعوك، فبايعوه، فالتصقت يد رجل منهم بيده، فقال: هلم ما عندك، فأتاه برأس (٢) ثور من ذهب، مكلل بالياقوت والجوهر، كان قد غله، فجعله في القربان، وجعل الرجل معه فجاءت النار، وأكلت الرجل والقربان.\n_________\n(١) بفتح الحاء، منطقة واسعة من أعمال دمشق، من جهة القبلة، ذات قرى كثيرة ومزارع، كان العرب ينزلون بها، وفيها مدينة بصرى، وهي عمادها.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٣١٧.\n(٢) من (ت)، والأثر لم أجده.","vol":"11","page":267},{"text":"[١٢٥٨] أخبرنا محمَّد بن عبد الله بن حمدون (١) قال: أخبرنا أحمد بن محمَّد بن الحسن (٢) قال: ثنا محمَّد بن يحيى (٣)، وعبد الرحمن بن بشر (٤)، وأحمد بن يوسف (٥)، قالوا: ثنا عبد الرزاق (٦)، أنا معمر (٧)، عن همام بن منبه (٨)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"غزا نبي من الأنبياء فقال للقوم: لا يتبعني رجل قد كان ملك بضع امرأة، وهو يريد أن يبني بها، ولما يبن، ولا آخر قد بني بناء له، ولما يرفع سقفه، ولا أحد قد اشترى غنمًا، أو خلفات، وهو ينتظر ولادها، قال: فغزا، فدنا من تلك القرية حين صلى العصر أو قريبًا من ذلك، فقال للشمس: أنت مأمورة، وأنا مأمور، اللهم احبسها عليّ ساعة، فحبست له ساعة، حتى فتح الله عليه\" (٩).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) ابن الشرقي، ثقة، مأمون.\n(٣) الذهلي، ثقة، حافظ، جليل.\n(٤) العبدي، ثقة.\n(٥) السلمي، حافظ، ثقة.\n(٦) ثقة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٧) ثقة، ثبت، فاضل.\n(٨) ثقة.\n(٩) [١٢٥٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب أحاديث الأنبياء، باب من أحب البناء قبل الغزو =","vol":"11","page":268},{"text":"قال: وزعموا أنها لم (١) تحبس لأحد قبله ولا بعده، قال: ثم وضعت الغنيمة فجمعوا، فجاءت النار فلم تأكلها النار (٢)، فقال: إن فيكم غلولًا فليبايعني من كل قبيلة منكم رجل، فبايعوه، فلصقت يد رجل بيده فقال: فيكم الغلول، أنتم غللتم، قال: فأخرجوا مثل رأس بقرة من ذهب فألقوه في الغنيمة وهو بالصعيد، فأقبلت النار فأكلتها، قال النبي - ﷺ -: لم تحل الغنائم لأحد من قبلنا، ذلك بأن الله رأى ضعفنا وعجزنا فطيبها لنا\".\nقال: ثم مات يوشع ﵇ ودفن في جبل أفرائيم، وكان عمره مائة وستا وعشرين سنة، وتدبيره أمر بني إسرائيل بعد وفاة موسى ﵇ سبعًا وعشرين سنة.\n* * *\n_________\n= (٥١٥٧)، ومسلم في كتاب الجهاد والسير، باب تحليل الغنائم لهذِه الأمة خاصة (١٧٤٧)، وأحمد في \"المسند\" ٢/ ٣١٨ (٨٢٣٨) وغيرهم من طريق معمر، عن همام، عن أبي هريرة.\n(١) سقط من (ت).\n(٢) سقط من (ت).","vol":"11","page":269},{"text":"<span data-type=\"title\" id=toc-1064>٢٧ </span>- قوله - ﷿-: ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ﴾\nخبر ﴿ابْنَيْ آدَمَ بِالْحَقِّ﴾ وهما هابيل -وفي اسمه ثلاث لغات: هابيل، وهابل، وهابن- وقابيل، وفي اسمه خمس لغات: قابيل، وقابين، وقابلْ، وقابنْ، وقبن (١) ﴿إِذْ قَرَّبَا قُرْبَانًا﴾ وكان سبب تقريبهما القربان، على ما ذكره أهل العلم بالقرآن، أن حواء كانت قلد لآدم ﵇ توأما، في كل بطن غلامًا وجارية، إلا شيئًا، فإنها ولدته مفردًا، وكان جميع ما ولدته حواء أربعين، من ذكر وأنثى، في عشرين بطنًا، أولهم قابيل، وتوأمته إقليما، وآخرهم عبد المغيث وتوأمته أمة المغيث، ثم بارك الله في نسل آدم ﵇، قال ابن عباس: لم يمت آدم حتى بلغ ولده، وولد ولده أربعين ألفا (٢) بنوذ (٣)، وراى فيهم الزنا، وشرب الخمر، والفساد.\n_________\n(١) اسم ابني آدم ﵇، لم يرد به نص صحيح في القرآن، ولا في السنة، إنما هو من نقل من نقله عن بني إسرائيل، ولسنا ملزمين بهذِه التسمية، وإن كانت قد اشتهرت.\nانظر: ما كتبه العلامة أحمد شاكر في \"عمدة التفسير\" ٤/ ١٢٣، وذكر الطبري في \"تاريخ الرسل والملوك\" ١/ ١٣٧ شيئًا من الاختلاف في اسميهما.\n(٢) ذكر ذلك أيضًا البغوي في \"معالم التنزيل\" ٣/ ٤١، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ١٣٥، وأورد السيوطي في \"الدر المنثور\" ٢/ ٤٨٣ أثرًا بمعناه، وعزاه إلى ابن عساكر في \"تاريخ دمشق\" من رواية الضحاك ومقاتل.\nوما أورده المصنف هنا إنما هو من قبيل الإسرائيليات التي ابتليت بها كثير من كتب المفسرين ﵏، وكان الأجدر بهم أن يصونوا تفاسيرهم عن مثل هذا الذي لا نعلم صحته، وحقيقته.\n(٣) نوذ بفتح النون، وسكون الواو، جبل بالهند، عنده مهبط آدم ﵇، كما زعموا ولا دليل يصح على ذلك. انظر: \"معجم البلدان\" لياقوت ٥/ ٣١٠.","vol":"11","page":270},{"text":"واختلف العلماء في وقت مولد قابيل وهابيل، وموضع مولدهما:\nفقال بعضهم: غشي آدم حواء بعد مهبطهما (إلى الأرض) (١) بمائة سنة، فولدت له قابيل، وتوأمته إقليما في بطن، ثم هابيل وتوأمته ليوذا (٢) في بطن.\nوقال محمَّد بن إسحاق عن بعض أهل العلم بالكتاب الأول: إن آدم ﵇ كان يغشى حواء في الجنة قبل أن يصيب الخطيئة، فحملت له فيها بقابيل وتوأمته، فلم تجد عليهما وحمًا ولا وصبًا، ولم تجد عليهما طلقًا حين ولدتهما، ولم تر معهما دمًا، لطهرة الجنة، فلما هبطا إلى الأرض، واطمأنا بها تغشاها، فحملت بهابيل وتوأمته، فوجدت عليهما الوحم (٣)، والوصب، والطلق، والدم (٤).\nوكان آدم ﵇ إذا شب أولاده يزوج غلام هذا البطن جارية البطن الآخر، ويزوج جارية هذا البطن غلام البطن الآخر (٥)، وكان الرجل منهم يتزوج آية أخواته شاء، إلا توأمته التي ولدت معه، فإنها لا تحل له، وذلك أنه لم يكن نساء يومئذ، إلا أخواتهم، وأمهم حواء.\n_________\n(١) من (ت).\n(٢) من (ت).\n(٣) في (ت): الوجع.\n(٤) أخرجه الطبري في \"تاريخ الرسل والملوك\" ١/ ١٣٩ من طريق ابن حميد ثنا سلمة، ثنا محمَّد بن إسحاق، وهذا سند صحيح إلى ابن إسحاق، وهو أخذ القصة من علماء بني إسرائيل.\n(٥) هذا الجزء من رواية السدي، أخرجها الطبري في \"جامع البيان\" ٦/ ١٨٨.","vol":"11","page":271},{"text":"فلما ولد قابيل وإقليما في بطن، ثم هابيل وتوأمته ليوذا في بطن، وكان بينهما سنتين، في قول الكلبي، وأدركوا، أمر الله آدم ﵇ أن ينكح قابيل ليوذا، أخت هابيل، وينكح هابيل إقليما، أخت قابيل، وكانت أخت قابيل من أحسن الناس، فذكر آدم ذلك لولده، فرضي هابيل، وسخط قابيل، وقال: هي أختي ولدت معي في بطن، وهي أحسن من أخت هابيل، فأنا أحق بها، ونحن من ولادة الجنة، وهما من ولادة الأرض، فأنا أحق بأختي، فقال له أبوه: إنها لا تحل لك، فأبى أن يقبل ذلك منه، وقال: إن الله لم يأمره بهذا، وإنما هو من رأيه، فقال لهما آدم: فقربا قربانا فأيكما يقبل قربانه فهو أحق بها (١).\nوقال معاوية بن عمار (٢): سألت الصادق ﵀ عن آدم ﵇ أكان زوَّج ابنته من ابنه؟ فقال: معاذ الله، لو فعل ذلك آدم ما رغب عنه رسول الله - ﷺ -، ولا كان دين آدم إلا دين رسول الله - ﷺ -، إن الله تعالى لما أهبط آدم وحواء إلى الأرض، وجمع بينهما، ولدت حواء\n_________\n(١) من قوله: وكان الرجل يتزوج أية أخواته شاء إلى هنا جزء من الأثر السابق عن ابن إسحاق، وأخرج الطبري طرفًا منه في \"جامع البيان\" ٦/ ١٨٨ بالإسناد السابق.\n(٢) ابن أبي معاوية البجلي الكوفي، قال ابن معين، والنسائي: ليس به بأس، وقال أبو حاتم: يكتب حديثه، ولا يحتج به.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٨٥، \"تهذيب التهذيب\" لابن حجر ٤/ ١١٠، وقال الذهبي في \"ميزان الاعتدال\" ٤/ ١٣٧: صدوق، وكذا في \"تقريب التهذيب\" لابن حجر (ص ٩٥٥).","vol":"11","page":272},{"text":"بنتًا، فسماها عناقًا فبغت، وهي أول من بغت على وجه الأرض، فسلط الله عليها من قلتها، فولد لآدم على إثرها قابيل، ثم ولد له هابيل، فلما أدرك قابيل أظهر الله له جنية من ولد الجان، يقال لها: جمانة، في صورة إنسية، وأوحى الله تعالى إلى آدم أن زوجها من قابيل، فزوجها منه، فلما أدرك هابيل أهبط الله إلى آدم حورًا في صورة إنسية، وخلق لها رحمًا، وكان اسمها نُزلة، فلما نظر إليها هابيل وَمِقَها، وأوحى الله إلى آدم أن وزوج نزلة من هابيل ففعل ذلك.\nفقال قابيل: يا أبت، ألستُ أكبر من أخي، وأحق بما فعلت به منه؟ فقال له آدم: يا بني، إن الفضل بيد الله، فقال: لا، ولكنك آثرته على هواك، فقال له آدم: إن كنت تريد أن تعلم ذلك فقربا قربانًا، فأيكما يقبل قربانه فهو أولى بالفضل من صاحبه (١).\n_________\n(١) قال القرطبي في \"الجامع لأحكام القرآن\" ٦/ ١٣٥ معقبًا على هذِه القصة: هذِه القصة عن جعفر ما أظنها تصح، وأن القول ما ذكرناه، من أنه كان يزوج غلام هذا البطن لجارية تلك البطن ..، ثم قال: وما روي عن جعفر، من قوله: فولدت بنتًا، وأنها بغت، فيقال: مع من بغت؟ أمع جني تسول لها؟ ! ومثل هذا يحتاج إلى نقل صحيح يقطع العذر، وذلك معدوم، والله أعلم.\nومع غرابة هذِه القصة ونكارتها، فهي مخالفة لما روى ابن عباس، وابن مسعود، وناس من أصحاب النبي - ﷺ -، من أنه كان يزوج غلام هذا البطن جارية البطن الأخير، وبالعكس.\nانظر الأثر عنهم عند الطبري في \"جامع البيان\" ٦/ ١٨٨.\nوتلك شريعة لهم، أباحها الله لحكمة يريدها من تكثير النسل والذرية، فلما كثروا حرم الله تعالى نكاح الأخوات، وهذا التقرير لا مدفع له عقلًا ونقلًا.","vol":"11","page":273},{"text":"قالوا: وكانت القرابين إذا كانت مقبولة نزلت نار بيضاء من السماء فأكلتها، وإذا لم تكن مقبولة لم تنزل النار، وأكلتها الطير والسباع، فخرجا ليقربا، وكان قابيل صاحب زرع، فقرب صبرة من طعام، من أردأ زرعه، وأضمر في نفسه: لا أبالي، أيقبل مني أم لا؟ لا يتزوج أختي أبدا.\nوكان هابيل راعيًا، صاحب ماشية فقرب حملًا سمينًا، من خير غنمه ولبنًا وزبدًا، وأضمر في نفسه الرضا لله (١).\nوقال إسماعيل بن رافع: بلغني أن هابيل نتج له حمل في غنمه، فأحبه حتى لم يكن له مال أحب إليه منه، وكان يحمله على ظهره، فلما أمر بالقربان قربه (٢).\nقالوا: فوضعا قربانيهما على الجبل، ثم دعا آدم ﵇ فنزلت نار من السماء، فأكلت الحمل، والزبد، واللبن، ولم تأكل من قربان قابيل حبًّا؛ لأنه لم يكن زاكي القلب، وقبل قربان هابيل؛ لأنه كان زاكي القلب، فما زال يرتع في الجنة، حتى فدي به ابن إبراهيم ﵇، فذلك قوله ﴿فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَر﴾، فنزلوا عن الجبل، وتفرقوا، وقد غضب قابيل لما رد الله قربانه، وظهر فيه\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ١٨٧ عن ابن عباس بمعناه، وليس فيه ذكر العمل واللبن والزبد، ولا ما أضمره كلاهما.\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ٦/ ١٨٦، وتكملته: فما زال يرتع في الجنة، حتى فدى به إبراهيم - ﷺ -، وهذِه التكملة أوردها الثعلبي بعد أسطر، مما يدل على أنه يخلط بين الروايات، ولا يميزها.","vol":"11","page":274},{"text":"الحسد والبغي، كان يضمر ذلك قابيل في نفسه، إلى أن أتى آدم مكة ليزور البيت.\nفلما أراد أن يأتي مكة قال للسماء: احفظي ولدي بالأمانة، فأبت، وقال ذلك للأرض فأبت، وللجبال فأبت، فقال ذلك لقابيل فقبل، وقال: نعم، ترجع وترى أهلك كما يسرك، فرجع آدم وقد قتل قابيل أخاه (١).\nفذلك قوله ﷿: ﴿إِنَّا عَرَضْنَا الْأَمَانَةَ﴾ إلى قوله: ﴿وَحَمَلَهَا الْإِنْسَانُ﴾ يعني: قابيل، ﴿إِنَّهُ كَانَ ظَلُومًا جَهُولًا﴾ (٢) حين حمل أمانة أبيه ثم خانه.\nقالوا: فلما غاب آدم ﵇ أتى قابيل هابيل، وهو في غنمه، فقال له ﴿لَأَقْتُلَنَّكَ﴾ قال: ولم؟ قال (٣): لأن الله قبل قربانك، ورد علي قرباني، وتنكح أختي الحسناء، وأنكح أختك الدميمة، فيتحدث الناس أنك خير مني وأفضل، ويفتخر ولدك على ولدي (٤).\nفقال له هابيل: وما ذنبي؟ ﴿إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ﴾.\n\n<span data-type=\"title\" id=toc-1065>٢٨ </span>- ﴿لَئِنْ بَسَطْتَ﴾\n_________\n(١) قصة مخاطبة آدم للسموات والأرض والجبال، أخرجها الطبري في \"جامع البيان\" ٦/ ١٨٨ - ١٨٩ من رواية السدي عن ابن عباس، وفي \"تاريخ الرسل والملوك\" ١/ ١٣٨.\n(٢) الأحزاب: ٧٢.\n(٣) سقط من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ١٩٦ بمعناه، من رواية العوفي عن ابن عباس.","vol":"11","page":275},{"text":"مددت ﴿إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ﴾ بماد ﴿يَدِيَ إِلَيْكَ لِأَقْتُلَكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ﴾.\nقال عبد الله بن عمرو: وأيم الله، إن كان المقتول لأشد الرجلين، ولكن منعه التحرج أن يبسط إلى أخيه يده (١).\nوقال مجاهد: كتب عليهم في ذلك الوقت إذا أراد الرجل قتل رجل أن يتركه، ولا يمتنع منه (٢).\n\n<span data-type=\"title\" id=toc-1066>٢٩ </span>- قوله- ﴿إِنِّي أُرِيدُ أَنْ تَبُوءَ﴾\nترجع (٣) ﴿بِإِثْمِي وَإِثْمِكَ﴾ يعني: بإثم قتلي إلى إثمك الذي عملته قبل قتلي، هذا قول عامة المفسرين (٤).\nروى ابن أبي نجيح عن مجاهد قال: معناه: إني أريد أن يكون عليك خطيئتي التي عملتها أنا إذا قتلتني، وإثمك، فتبوء بخطيئتي، ودمي جميعًا (٥).\n﴿فَتَكُونَ مِنْ أَصْحَابِ النَّارِ وَذَلِكَ جَزَاءُ الظَّالِمِينَ﴾ وفي هذا دليل على\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ١٨٧، ١٩١، وفي \"تاريخ الرسل والملوك\" ١/ ١٤١ - ١٤٢.\n(٢) أخرجه \"الطبري\" في \"جامع البيان\" ٦/ ١٩٢.\n(٣) سقط من (ت).\n(٤) بل ذكر الطبري في \"جامع البيان\" ٦/ ١٩٣ أنه بإجماع أهل التأويل.\n(٥) أخرجه الطبري في \"جامع البيان\" ٦/ ١٩٣، وقال: هذا قول وجدته عن مجاهد، وأخشى أن يكون غلطًا؛ لأن الصحيح من الرواية عنه ما قد ذكرنا قبل، يعني: الموافق للإجماع، وقد قال النبي - ﷺ -: \"ما من نفس تقتل ظلمًا إلا كان على ابن آدم الأول كفل منها، ذلك بأنه أول من سن القتل\". سيأتي التخريج.","vol":"11","page":276},{"text":"أنهم كانوا في ذلك الوقت مكلفين، قد لحقهم الوعد والوعيد.\n\n<span data-type=\"title\" id=toc-1067>٣٠ </span>- قوله: ﴿فَطَوَّعَتْ لَهُ نَفْسُهُ﴾\nأي: طاوعته وشايعته في ﴿قَتْلَ أَخِيهِ﴾ وقال مجاهد: فشجعت (١)، وقال قتادة: فزينت (٢).\n﴿فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ﴾. قال السدي: فلما قصد قابيل قتل هابيل راغ هابيل في رؤوس الجبال، ثم أتاه يومًا من الأيام، وهو نائم، فرفع صخرة، فشدخ رأسه، فمات (٣).\nوقال ابن جريج: لم يدر قابيل كيف يقتل هابيل، فتمثل له إبليس، وأخذ طيرًا، فوضع رأسه على حجر ثم شدخ رأسه بحجر آخر، وقابيل ينظر، فعلمه القتل، فرضخ قابيل رأس أخيه بين حجرين (٤)، وكان لهابيل يوم قتل عشرون سنة (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ١٩٥.\n(٢) المصدر السابق، وعبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٤٨٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ١٩٥، وهذا يخالف ما ذكره مجاهد من قبل، من أنه كتب عليهم ألا يمتنعوا ممن يريد قتلهم.\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ١٩٥، ١٩٦ ثم استظهر أن الله قد أخبرنا عن القاتل أنه قتل أخاه، ولا خبر عندنا يقطع العذر بصفة قتله إياه، وجائز أن يكون على نحو ما ذكر السدي في خبره، وجائز أن يكون كان على ما ذكره ابن جريج. ولقابيل خمس وعشرون سنة.\n(٥) انظر: \"تاريخ الرسل والملوك\" ١/ ١٤٤، وتحديد العمر متلقى عن بني إسرائيل، فلا يوثق به.","vol":"11","page":277},{"text":"واختلفوا في مصرعه وموضع قتله:\nقال ابن عباس: على جبل نوذ (١).\nوقال بعضهم: عند عقبة حرا، حكاه محمَّد بن جرير (٢).\nوقال جعفر الصادق: بالبصرة، في موضع المسجد الأعظم (٣).\nفلما قتله تركه بالعراء، ولم يدر ما يصنع به، لأنه كان أول ميت على وجه الأرض من بني آدم، فقصده السباع، فحمله في جراب على ظهره سنة، حتى أروح، وعكفت عليه الطير، والسباع، تنتظر متى يرمي به، فتأكله (٤).\n\n<span data-type=\"title\" id=toc-1068>٣١ </span>- قوله﷿ ﴿فَبَعَثَ اللَّهُ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْءَةَ أَخِيهِ﴾\nفبعث الله غرابين، فاقتتلا فقتل أحدهما صاحبه، ثم حفر له بمنقاره وبرجله، حتى مكَّن له، ثم ألقاه في الحفرة، وواراه، وقابيل ينظر إليه، فلما رأى ذلك ﴿قَالَ يَاوَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِي﴾ أي: جيفته، وفيه دليل على أن الميت كله عورة.\n﴿فَأَصْبَحَ مِنَ النَّادِمِين﴾ على حمله، لا على قتله.\nوقيل: على فوات أخيه، لا على ركوب الذنب (٥)، يدل عليه:\n_________\n(١) سبق التعريف بهذا الجبل، والأثر ذكره ابن سعد في \"الطبقات الكبرى\" ١/ ٣٧.\n(٢) في \"تاريخ الرسل والملوك\" ١/ ١٤٤، ولم يذكر قائلًا معينًا.\n(٣) لم أجده، وقد ذكر السيوطي في \"الدر المنثور\" ٢/ ٤٨٨ قولًا آخر في موضع قتله أنه في جبل قاسيون بدمشق، وعزاه إلى كعب الأحبار.\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ١٩٧ عن عطية.\n(٥) وقال الطبري في \"جامع البيان\" ٦/ ١٩٩: ﴿فَأَصْبَحَ مِنَ النَّادِمِين﴾ على ما فرط =","vol":"11","page":278},{"text":"[١٢٥٩] ما أخبرنا أبو عبد الله بن حامد (١) قال: أنا أحمد بن محمَّد بن يوسف (٢) قال: حدثنا أحمد بن إبراهيم بن شاذان (٣) قال: ثنا يعقوب بن سفيان (٤)، قال: ثنا صفوان بن صالح (٥)، قال: حدثنا عمر بن عبد الواحد (٦)، عن الأوزاعي (٧) قال: حدثني المطلب بن عبد الله بن حنطب المخزومي (٨) قال: لما قتل ابن آدم\n_________\n= منه، من معصية الله عز ذكره، في قتله أخاه، وذكر القرطبي في \"الجامع لأحكام القرآن\" ٦/ ١٤٢ أن ندم القاتل لم يكن ندم توبة، وإن كان فلم يستوف شروطه، أو أنه ندم، ولم يستمر ندمه، وأقول: إن الأولى ترك المطلق على ما هو عليه بدون تقييد، إلا بنص صحيح، يقطع العذر، وذلك معدوم هنا، فندم القاتل هنا محتمل أنه ندم توبة، وأسف على حصول المعصية منه، أو يكون لسبب آخر، وما دام أن الله تعالى لم يبين ذلك فالسكوت عنه أولى. والله تعالى أعلم.\n(١) هكذا هنا، وصوابه عبد الله بن حامد، وهو الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو العباس السقطي، مختلف في عدالته.\n(٣) ثقة، ثبت، كثير الحديث.\n(٤) أبو يوسف الفسوي الكبير، ثقة، حافظ.\n(٥) ابن صفوان الثقفي -مولاهم- روى عن ابن عيينة، ووكيع، وعمر بن عبد الواحد، وعنه الفسوي، وأبو داود، ثقة، يدلس تدليس التسوية، توفي سنة (٢٣٧ هـ).\nانظر: \"الثقات\" لابن حبان ٨/ ٣٢١، \"تهذيب الكمال\" للمزي ١٣/ ١٩١، \"سير أعلام النبلاء\" للذهبي ١١/ ٤٧٥، \"تقريب التهذيب\" لابن حجر (ص ٤٥٣).\n(٦) ابن قيس السلمي، ثقة.\n(٧) ثقة، جليل، فقيه.\n(٨) المطلب بن عبد الله بن حنطب المخزومي روى عن أنس، وجابر، وعنه الأوزاعي، وابن جريج، قال أبو زرعة: ثقة. وقال الحافظ: صدوق، كثير التدليس والإرسال. انظر: \"الثقات\" لابن حبان ٥/ ٤٥٠، \"تهذيب الكمال\" للمزي ٢٨/ ٨١، \"سير أعلام النبلاء\" للذهبي ٥/ ٣١٧.","vol":"11","page":279},{"text":"أخاه رجفت الأرض بما عليها سبعة أيام ثم شربت الأرض دمه، كما تشرب الماء، فناداه الله: أين أخوك هابيل؟ قال: ما أدري، ما كنت عليه رقيبًا، فقال الله ﷿: إن صوت دم أخيك ليناديني من الأرض، فلم قتلت أخاك؟ قال: فأين دمه، إن كنت قتلته؟ فحرم الله ﷿ على الأرض يومئذ أن تشرب دمًا بعده أبدا (١).\n[١٢٦٠] وأخبرنا أبو القاسم بن حبيب (٢) قال: أخبرنا أبو الحسن علي بن الحسين بن علي الكراعي (٣) -بمرو- قال: ثنا عبد الله بن محمود السعدي (٤) أن مطهر بن الحكم الكرابيسي (٥) حدثهم قال: ثنا\n_________\n(١) [١٢٥٩] الحكم على الإسناد:\nإسناده ضعيف شيخ المصنف لم يذكر بجرح ولا تعديل، وأحمد بن محمَّد مختلف في عدالته، والمطلب كثير التدليس والإرسال.\nالتخريج:\nلم أجد من خرجه، وأخرج الطبري في \"جامع البيان\" ٦/ ١٩٨ أثرًا عن ابن حميد عن سلمة، عن محمَّد بن إسحاق، وفيه أن الله نادى قابيل: أين أخوك هابيل؟ فقال: ما أدري ما كنت عليه رقيبًا، فقال الله ﷿ له: إن صوت دم أخيك ليناديني من الأرض ..\nوهذا الخبر أخذه ابن إسحاق عن الإسرائيليات.\n(٢) الحبيبي، قيل: كذبه الحاكم.\n(٣) الكراعي، ذكره الخطيب في \"تاريخ بغداد\" ١٠/ ٣٩٦، ضمن رواة حديث، وسكت عنه.\n(٤) ثقة، مأمون.\n(٥) لم يذكر بجرح أو تعديل.","vol":"11","page":280},{"text":"علي بن الحسين بن واقد (١)، عن أبيه (٢)، عن مقاتل بن سليمان (٣)، عن الضحاك (٤)، عن ابن عباس قال: لما قتل قابيل هابيل، وآدم بمكة، اشتاك الشجر، وتغيرت الأطعمة، وحمضت الفواكه، وأمرَّ الماء، وأغبرت الأرض، فقال آدم: قد حدث في الأرض شيء، فأتى الهند فإذا قابيل قد قتل هابيل، فأنشأ يقول -وهو أول من قال الشعر:\nتغيرت البلاد ومن عليها ... فوجه الأرض مغبر قبيحُ\nتغير كل ذي لون وطعم ... وقيل بشاشة الوجه الصبيحُ (٥)\n[١٢٦١] وحدثنا أبو القاسم بن حبيب (٦) قال: ثنا أبو عبد الرحمن\n_________\n(١) صدوق، يهم.\n(٢) ثقة، له أوهام.\n(٣) كذبوه وهجروه، ورمي بالتجسيم.\n(٤) ابن مزاحم، صدوق، كثير الإرسال.\n(٥) [١٢٦٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه مقاتل كذاب.\nالتخريج:\nلم أجده عن ابن عباس، ووجدته عن علي، أخرجه الطبري في \"جامع البيان\" ٦/ ١٩٠، والفاكهي في \"أخبار مكة\" ٣/ ٢٠٩، وفي سنده غياث بن إبراهيم، قال ابن معين عنه: كذاب خبيث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢/ ٥٧.\n(٦) قيل: كذبه الحاكم.","vol":"11","page":281},{"text":"ابن عمر بن أحمد بن مالك الجوهري (١) -بمرو- قال: ثنا أبو عبد الله محمَّد بن إبراهيم بن سعيد العبدي (٢)، ثنا أبو جعفر عبد الله بن محمَّد ابن نفيل الحراني (٣)، قال: ثنا النضر بن عربي (٤)، عن ميمون بن مهران (٥)، عن ابن عباس قال: من قال: إن آدم قال شعرًا فقد كذب على الله ورسوله، ورمى آدم بالمآثم، إن محمدًا والأنبياء كلهم في النهي عن الشعر سواء، قال الله جل ذكره: ﴿وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ﴾ (٦)، ولكن لما قتل قابيل هابيل رثاه آدم، وهو سرياني، وإنما يقول الشعر من تكلم بالعربية، فلما قال آدم مرثيته في ابنه هابيل، وهو أول شهيد كان على وجه الأرض، قال آدم لشيث: يا بني إنك وصيتي، احفظ هذا الكلام ليتوارث، فيرق الناس عليه، فلم يزل ينقل حتى وصل إلى يعرب بن قحطان، وكان يتكلم بالعربية والسريانية، وهو أول من خط بالعربية، وكان يقول الشعر، فنظر في المرثية فإذا هو سجع، فقال: إن هذا ليقوم شعرًا، فرد المقدم إلى المؤخر، والمؤخر إلى المقدم فوزنه شعرًا وما زاد فيه وما نقص، تحريا من ذلك:\n_________\n(١) من نقاد أئمة الحديث بمرو، وكان حافظًا.\n(٢) ثقة، حافظ.\n(٣) ثقة، حافظ.\n(٤) في (ت): النضر بن محمَّد، وهو خطأ، وهو النضر بن عربي الباهلي، لا بأس به.\n(٥) ثقة، فقيه، وكان يرسل.\n(٦) يس: ٦٩.","vol":"11","page":282},{"text":"تغيرت البلاد ومن عليها ... فوجه الأرض مغبر قبيحُ\nتغير كل ذي طعم ولون ... وقيل بشاشة الوجه الصبيحُ\nفقابيل أذاق الموت هابيلا ... فواحزنا لقد فُقد المليحُ\nوما لي لا أجود بسكب دمع ... وهابيل تضمنه الضريحُ\nوجاءت شهلة ولها رنين ... لهابلها وقابلها تصيحُ\nلقتل ابن النبي بغير جرم ... فقلبي عند قتلته جريحُ\nأرى طول الحياة علي غما ... فهل أنا من حياتي مستريحُ\nوجاورنا عدو ليس يفنى ... لعين ما يموت فنستريحُ\nوقالت حواء:\nدع الشكوى فقد هلكا جميعًا ... بهلك ليس بالثمن الربيحِ\nوما يغني البكاء عن البواكي ... إذا ما المرء غيب في الضريحِ","vol":"11","page":283},{"text":"فبكِّ النفس منك ودع هواها ... فلست مخلدًا بعد الذبيحِ\nفأجابه إبليس في جوف الليل، شامتًا به:\nتنح عن البلاد وساكنيها ... فبي في الخلد ضاق بك الفسيحُ\nوكنت بها وزوجك في رخاء ... وقلبك من أذى الدنيا مريحُ\nفما زالت مكايدتي ومكري ... إلى أن فاتك الخلد الربيحُ\nفلولا رحمة الجبار أضحى ... بكفك من جنان الخلد ريحُ (١)\nوقال سالم بن أبي الجعد: لما قتل هابيل مكث آدم ﵇ مائة سنة\n_________\n(١) [١٢٦١] الحكم على الإسناد:\nإسناده ضعيف، شيخ المصنف كذبه الحاكم.\nالتخريج:\nلم أجد من خرج هذا النص بتمامه، لكني وجدت في \"تاريخ بغداد\" للخطيب ٥/ ١٢٨، عن ابن عباس قوله: لما قتل ابن آدم أخاه قال آدم ﵇ .. فذكر الأبيات الثلاثة الأولى، ثم ذكر إجابة إبليس له. أخرجه من طريق أبي البختري عبد الله بن محمَّد بن شاكر، حدثني أحمد بن محمَّد المخرمي عن عبد العزيز بن الرماح، عن سفيان بن عيينة، عن ابن أبي نجيح، عن مجاهد، عن ابن عباس.\nوأخرج أبو نعيم في \"حلية الأولياء\" ٦/ ٦٣، والطبري في \"تاريخ الرسل والملوك\" ١/ ١٤٥ عن شهر بن حوشب، ذكر البيتين الأولين من شعر آدم فقط، وكذا ابن عدي في \"الكامل\" ٤/ ٣٨.","vol":"11","page":284},{"text":"حزينًا، لا يضحك، ثم أتى فقيل له: حياك الله وبياك، أي أضحكك (١).\nولما مضى من عمر آدم ﵇ مائة وثلاثون سنة، وذلك بعد أن قتل هابيل بخمس سنين ولدت له حواء شيثا، وقيل: شتا، وتفسيره: هبة الله، يعني: أنه خلف من هابيل، وعلمه الله ساعات الليل والنهار، وأعلمه عبادة الخلق في كل ساعة منها، وأنزل عليه خمسين صحيفة، وصار وصي آدم وولي عهده.\nوأما قابيل فقيل له: اذهب طريدًا شريدًا فزعًا مرعوبًا، لا تأمن من تراه، فأخذ بيد أخته إقليما وهرب بها إلى عدن، من أرض اليمن، فأتاه إبليس فقال له: إنما أكلت النار قربان هابيل؛ لأنه كان يخدم النار، ويعبدها، فانصب أنت أيضًا نارًا، تكون لك ولعقبك، فبنى بيت نار، فهو أول من نصب النار وعبدها، قالوا: وكان لا يمر به أحد من ولده إلا رماه، فأقبل ابن لقابيل أعمى ومعه ابن له، فقال للأعمى ابنه: هذا أبوك قابيل، فرمى الأعمى أباه قابيل فقتله، فقال ابن الأعمى: قتلت أباك؟ فرفع يده فلطم ابنه، فمات، فقال الأعمى ويل لي قتلت أبي برميتي، وقتلت ابني بلطمتي (٢).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ١٩٠، وفي إسناده حسان بن المصك ضعيف، لفحش خطئه، ووهمه.\nانظر: \"تقريب التهذيب\" لابن حجر (ص ٢٣٢).\n(٢) لم أجد قائل هذا الأثر، وانظر: \"تفسير البغوي\" ٣/ ٤٥ - ٤٦.","vol":"11","page":285},{"text":"قال مجاهد: فعلقت إحدى رجلي قابيل إلى فخذها وساقها، وعلقت من يومئذ إلى يوم القيامة، ووجهه إلى الشمس، حيث ما دارت عليه، في الصيف حظيرة من نارة، وفي الشتاء حظيرة من ثلج (١).\nقالوا: واتخذ أولاد قابيل آلات اللهو من اليراع، والطبول، والمزامير، والعيدان، والطنابير، وانهمكوا في اللهو، وشرب الخمر، وعبادة النار، والزنا والفواحش، حتى غرقهم الله بالطوفان أيام نوح، وبقي نسل شيث (٢).\nقال عبد الله بن عمرو: وإنا لنجد ابن آدم القاتل يقاسم أهل النار العذاب قسمة صحيحة، عليه شطر عذابهم (٣).\n[١٢٦٢] أخبرنا عبد الله بن حامد الوزان (٤) قال: ثنا مكي بن عبدان (٥)، ثنا عبد الله بن هاشم (٦)، قال ثنا عبد الرحمن (٧)، ثنا\n_________\n(١) أخرج قول مجاهد الطبري في \"جامع البيان\" ٦/ ١٨٧، وعبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٤٨٤.\n(٢) لم أعرف من القائل.\nوانظر: \"معالم التنزيل\" للبغوي ٣/ ٤٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ١٩٤، وابن عساكر في \"تاريخ دمشق\" ٤٩/ ٤٦، من طريق عبد الله بن عمرو.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) المحدث، الثقة، المتقين.\n(٦) ثقة.\n(٧) ابن مهدي، الثقة المثبت، الحافظ.","vol":"11","page":286},{"text":"سفيان (١)، عن الأعمش (٢)، عن عبد الله بن مرة (٣)، عن مسروق (٤)، عن عبد الله (٥)، عن النبي - ﷺ - قال: \"لا تقتل نفس مسلمة إلا كان على ابن آدم كفل من دمه؛ لأنه أول من سن القتل\" (٦).\n[١٢٦٣] أخبرنا الحسين بن محمَّد بن الحسين الدينوري (٧) قال: ثنا عمر بن محمَّد بن عبد الله بن قيوما النهرواني (٨)، ثنا علي بن محمَّد ابن مهرويه القزويني (٩)،\n_________\n(١) الثوري، ثقة، حافظ، إمام حجة، كان ربما دلس.\n(٢) ثقة، حافظ، لكنه يدلس.\n(٣) عبد الله بن مرة الهمداني البخاري، الكوفي، وثقه ابن معين وأبو زرعة والنسائي وابن حبان، وابن سعد وقال: وله أحاديث صالحة. مات في خلافة عمر بن عبد العزيز، سنة (١٠٠ هـ).\n\"التاريخ الكبير\" للبخاري ٥/ ١٩٢، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٦٥، \"الثقات\" لابن حبان ٥/ ٤٢، \"تهذيب الكمال\" للمزي ١٦/ ١١٤.\n(٤) ثقة.\n(٥) ابن مسعود، الصحابي، المشهور.\n(٦) [١٢٦٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب أحاديث الأنبياء، باب خلق آدم وذريته (٣٣٣٥)، ومسلم كتاب القسامة، باب بيان إثم من سن القتل (١٦٧٧)، والنسائي في \"التفسير\" ١/ ٤٣٣ (١٦٢) وغيرهم، من طريق عبد الله بن مرة عن مسروق به.\n(٧) المحدث، الثقة، المتقن.\n(٨) كان أحد الشهود المعدلين.\n(٩) محله الصدق.","vol":"11","page":287},{"text":"ثنا علي بن أحمد الصباح (١) قال: ثنا أبو تقي هشام بن عبد الملك (٢) قال: ثنا يزيد بن خالد القرشي (٣)، ثنا عبد الرحمن ابن كسرى (٤)، عن مسلم بن عبد الله (٥)، عن سعيد بن صور (٦)، عن أنس بن مالك قال: سئل رسول الله - ﷺ - عن يوم الثلاثاء فقال: \"يوم دم\"، قالوا: كيف ذاك يا رسول الله؟ قال: \"فيه حاضت حواء\" وقتل ابن آدم أخاه\" (٧).\n_________\n(١) لم أجده.\n(٢) أبو تقي الحمصي، روى عن إسماعيل بن عياش، وبقية، وعنه أبو داود، والنسائي، صدوق ربما وهم، توفي سنة (٢٥١ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٣٠/ ٢٢٣، \"تذكرة الحفاظ\" للذهبي ٢/ ٥٢٨، \"تقريب التهذيب\" لابن حجر (ص ١٠٢٢).\n(٣) يزيد بن خالد بن مرشل القرشي، روى عن عبد الرحمن بن ثابت، وعنه موسى بن سهل، وثقه أبو حاتم في \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٥٩.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) [١٢٦٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه مجاهيل.\nالتخريج:\nلم أجده عن أنس بعد البحث، وقد أخرج أبو داود في كتاب الطب، باب متى تستحب الحجامة (٣٨٦٢)، والمزي في \"تهذيب الكمال\" ٣٥/ ٢٩٦ من طريق موسى بن إسماعيل، حدثنا بكار بن عبد العزيز بن أبي بكرة عن عمته كيسة بنت أبي بكرة، عن أبيها مرفوعًا: \"أن يوم الثلاثاء يوم دم، وفيه ساعة لا يرقأ\" وهذا سند ضعيف، كيسة لا يعرف حالها.","vol":"11","page":288},{"text":"[١٢٦٤] وأخبرنا الحسين بن محمَّد (١) قال: ثنا أحمد بن جعفر بن حمدان (٢) قال: ثنا محمَّد بن حمدان بن سفيان الطرائفي (٣)، ثنا أحمد ابن علي بن الأفطح الإفريقي (٤)، حدثنا يحيى بن زَهْدَم (٥)، حدثني أبي (٦)، عن أبيه (٧)، عن أنس قال: سمعت رسول الله - ﷺ - يقول: \"امتن الله على ابن آدم بثلاث بعد ثلاث، بالريح بعد الروح، فلولا أن الريح تقع بعد الروح ما دفن حميم حميما، وبالدودة في الحبة، فلولا أن الدودة تقع في الحبة لاكتنزها الملوك، فكان خيرًا لهم من الدنانير والدراهم، وبالموت بعد الكبر، فإن الرجل ليكبر حتى يمل نفسه، ويمله أهله، وولده وأقرباؤه، فكان الموت أستر له\" (٨).\n\n<span data-type=\"title\" id=toc-1069>٣٢ </span>- قوله: ﴿مِنْ أَجْلِ ذَلِكَ﴾\nأي: من جراء ذلك القاتل، وجنايته، يقال: أَجَل يأْجَل، أي:\n_________\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أبو بكر القطيعي، ثقة واسع العلم، صدوق.\n(٣) صدوق، إذا حدث عن الثقات.\n(٤) شيخ يرجى أن يكون صدوقًا، روى عن أبيه نسخة موضوعة.\n(٥) زهدم بن الحارث الغفاري، يروي عن أبيه، وعنه يحيى ابنه بنسخة موضوعة.\n(٦) الحارث الغفاري: لم أجده.\n(٧) لم أجده.\n(٨) [١٢٦٤] الحكم على الإسناد:\nإسناده ضعيف، الإفريقي ضعيف، ويحيى بن زهدم يروي عن أبيه، عن جده نسخة موضوعة.\nالتخريج:\nوالحديث لم أجده بعد البحث.","vol":"11","page":289},{"text":"جنى، مثل أخذ يأخذ أخذا (١)، قال الشاعر (٢):\nوأهل خباء صالح ذات بينهم ... قد احتربوا في عاجل أنا آجله\nأي: جانيه.\n﴿كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ﴾ قتله، فيقاد منه، ﴿أَوْ فَسَادٍ فِي الْأَرْضِ﴾ وهو قوله: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ﴾ الآية، ﴿فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا﴾ اختلفوا في تأويلها:\nفقال ابن عباس -في رواية عكرمة، وعطية-: من قتل نبيًّا، أو إمام عدل فكأنما قتل الناس جميعًا، ومن شد على عضد نبي أو إمام عادل\n_________\n(١) انظر: \"القاموس المحيط\" للفيروزآبادي (ص ١٢٤١)، (أجل).\n(٢) هو الخنوت توبة بن مضرس، أحد بني مالك بن سعد بن زيد بن مناة، وإنما سماه الخنوت الأحنف بن قيس؛ لأن الأحنف كلمه فلم يكلمه احتقارًا له، فقال: إن صاحبكم هذا الخنوت، والخنوت -بكسر الخاء، وفتح النون مع تشديدها- المتجبر المذاهب بنفسه، المستصغر للناس.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٦٣، \"الكامل\" لابن الأثير ٤/ ٢٣١، \"الإصابة\" لابن حجر ١/ ٢٠١.\nوقد نسب الزجاج في \"معاني القرآن\" ٢/ ١٦٨ البيت إلى خوات بن جبير الأنصاري.\nوذكر البيت بدون نسبة الطبري في \"جامع البيان\" ٦/ ٢٠٠، وابن منظور في \"لسان العرب\" (أجل).\nومعنى أنا آجله أي: أنا الذي جررته عليهم، وجنيته، ويدل على هذا المعنى قراءة أبي جعفر المدني -أحد العشرة ﴿مِنْ أَجْلِ ذَلِكَ﴾ بكسر النون، وترك الهمزة.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٦٢).","vol":"11","page":290},{"text":"فكأنما أحيا الناس جميعًا (١).\nمجاهد: من قتل نفسًا محرمة يصلى النار بقتلها، كما يصلاها لو قتل الناس جميعًا، ﴿وَمَنْ أَحْيَاهَا﴾ من سلم من قتلها فقد سلم من قتل الناس جميعا (٢).\nالسدي: من قتل فكأنما قتل الناس جميعًا، عند المقتول في الإثم، ومن أحياها واستنقذها من هلكة من غرق، أو حرق، أو هدم، أو غير ذلك فكأنما أحيا الناس جميعًا عند المستنقذ (٣).\nالحسن، وابن زيد: ﴿فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا﴾ يعني: أنه يجب عليه من القصاص بقتلها، مثل الذي يجب عليه لو قتل الناس جميعًا، ﴿وَمَنْ أَحْيَاهَا﴾ ومن عما عمن وجب له القصاص منه فلم يقتله ﴿فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا﴾ (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٠٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٦/ ٣٠١ وما بعده، من طرق عن مجاهد، وبألفاظ مختلفة، وما ذكره المصنف هنا من اللفظ وعزاه إلى مجاهد إنما هو عبارة الطبري وتفسيره، وهذِه إحدى الدلائل على أن المصنف لا يحرص كثيرًا على تحرير نقل النصوص وعزوها بألفاظ إلى قائليها.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٠١ عن السدي عن أبي مالك، وعن أبي صالح، عن ابن عباس، وعن مرة، عن ابن مسعود، دون قوله من غرق، أو حرق، أو هدم، فإن هذا قول مجاهد في معنى قوله ﴿وَمَنْ أَحْيَاهَا﴾، أخرجه عنه الطبري في \"جامع البيان\" ٦/ ٢٠٣، وقد خلط المصنف بينهما، ولا أدري لماذا؟ !\n(٤) أخرج الطبري في \"جامع البيان\" ٦/ ٢٠٣ قول الحسن، وقول ابن زيد، واللفظ الذي ذكره المصنف ليس هو لفظيهما، وإنما هو عبارة الطبري وتفسيره، ولا أعلم لماذا يصنع المصنف هذا الصنيع؟ وقد تكرر منه كثيرًا.","vol":"11","page":291},{"text":"قتادة، والضحاك: عظم والله أجرها، وعظم وزرها (١)، فمعناها: من استحل قتل مسلم بغير حقه فكأنما قتل الناس جميعًا، لأنهم لا يسلمون منه، ومن أحياها فحرمها، وتورع عن قتلها، فكأنما أحيا الناس جميعًا؛ لسلامتهم عنه (٢).\nوقال سليمان بن علي الربعي: قلت للحسن: أهي لنا يا أبا سعيد كما كانت لبني إسرائيل؟ قال: إي والذي لا إله غيره، وما جعل دماء بني إسرائيل أكرم على الله من دمائنا (٣)؟ !\n﴿وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِنْهُمْ بَعْدَ ذَلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ﴾.\n[١٢٦٥] أخبرني ابن فنجويه (٤) قال: ثنا أحمد بن محمَّد بن علي ابن الحسين الهمذاني (٥) قال: ثنا أبو بكر محمَّد بن إبراهيم بن إسحاق الأصفهاني (٦)،\n_________\n(١) هذا قول قتادة، وأخرجه عنه عبد الرزاق في \"تفسير القرآن\" ١/ ١٨٨، والطبري في \"جامع البيان\" ٦/ ٢٠٤، وأما الضحاك فقال: لو لم يقتله لكان قد أحيا الناس، فلم يستحل محرمًا، عند الطبري في \"جامع البيان\" ٦/ ٢٠٣.\n(٢) في (ت): منه، وهذا الذي ذكره المصنف في معنى الآية هو الذي رجحه الطبري في \"جامع البيان\" ٦/ ٢٠٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٠٤.\n(٤) في (ت): أخبرنا الحسين بن محمَّد بن الحسين بن عبد الله الدينوري، وهو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) الأصفهاني، ذكره الخطيب في \"تاريخ بغداد\" ١/ ٤٠١ وسكت عنه.","vol":"11","page":292},{"text":"قال: ثنا هارون بن سليمان (١)، قال: ثنا (٢) عبد الله بن داود (٣)، ثنا محمَّد بن الفضل (٤)، عن الزيال (٥) بن عمرو، عن ابن عباس قال: قال رسول الله - ﷺ -: \"من سقى مؤمنًا شربة من ماء والماء موجود فكأنما أعتق سبعين رقبة، ومن سقى في غير موطنها (٦) فكأنما أحيا نفسًا، ومن أحياها فكأنما أحيا الناس جميعًا\" (٧).\n_________\n(١) أبو الحسن الحزاز، توفي سنة (٢٦٣ هـ)، قال أبو الشيخ: أحد الثقات.\nانظر: \"طبقات المحدثين بأصبهان\" لأبي الشيخ ٣/ ١٥.\n(٢) سقط من (ت).\n(٣) عبد الله بن داود الواسطي، أبو محمَّد التمار.\nقال البخاري: فيه نظر، وقال أبو حاتم: ليس بقوي، حديث بحديث منكر عن حنظلة بن أبي سفيان، وفي حديثه مناكير، وقال ابن عدي: هو ممن لا بأس به إن شاء الله.\nوضعفه ابن حجر في \"تقريب التهذيب\" (٣٢٩٨).\nوانظر: \"التاريخ الكبير\" للبخاري ٥/ ٨٢، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٤٨، \"تهذيب الكمال\" للمزي ١٤/ ٤٦٧.\n(٤) محمَّد بن الفضل بن عطية بن عمر، أبو عبد الله العبسي، قال أحمد: ليس بشيء، حديثه حديث أهل الكذب، وضعفه ابن معين وقال: ليس بشيء، وفي رواية قال: كان كذابًا، وضعفه غير واحد من الحفاظ.\n\"التاريخ الكبير\" للبخاري ١/ ٢٠٨، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٥٦، \"تهذيب الكمال\" للمزي ٢٦/ ٢٨٠، \"تقريب التهذيب\" لابن حجر (٦٢٢٥).\n(٥) في (ت): الذيال. ولم أجده.\n(٦) في (ت): موضعها.\n(٧) [١٢٦٥] الحكم على الإسناد:\nإسناده موضوع فيه محمَّد بن الفضل بن عطية، كذاب. =","vol":"11","page":293},{"text":"<span data-type=\"title\" id=toc-1070>٣٣ </span>- قوله - ﷿-: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ﴾.\nقال الضحاك: نزلت في قوم من أهل الكتاب، كان بينهم وبين رسول الله - ﷺ - عهد فنقضوا العهد، وقطعوا السبيل، وأفسدوا في الأرض (١).\nالكلبي: نزلت في قوم هلال بن عويمر، وذلك أن رسول الله - ﷺ - وادع هلال بن عويمر -وهو أبو بردة الأسلمي- على ألا يعينه، ولا يعين عليه، ومن أتاه من المسلمين فهو آمن من أن يهاج، ومن أتاه من المسلمين منهم فهو آمن لا يهاج، ومن مر بهلال بن عويمر على رسول الله - ﷺ - فهو آمن لا يهاج.\nقال: فمر قوم من بني كنانة يريدون الإِسلام بناس من أسلم، من قوم هلال بن عويمر، ولم يكن هلال يومئذ شاهدًا، فنهدوا (٢) إليهم فقتلوهم، وأخذوا أموالهم، فبلغ ذلك رسول الله - ﷺ -، ونزل عليه (٣) جبريل بالقضية فيهم.\n_________\n= التخريج:\nالحديث لم أجده بعد البحث عنه.\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٠٦، وعبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٢/ ٤٩٤.\n(٢) أي: قاموا إليهم، والمناهدة: المناهضة في الحرب، \"القاموس المحيط\" للفيروزآبادي (نهد).\n(٣) في (ت): ونزل عليه.\nوالأثر ذكره ابن الجوزي في \"زاد المسير\" ٢/ ٣٤٤.","vol":"11","page":294},{"text":"سعيد بن جبير: نزلت في ناس من عرينة، وعكل (١)، أتوا رسول الله - ﷺ -، وبايعوه على الإِسلام، وهم كذبة وليس الإِسلام يريدون، ثم قالوا: إنَّا نجتوي (٢) المدينة، فقال النَّبِيّ -ﷺ-: \"اخرجوا إلى لقاحنا، فاشربوا من أبوالها وألبانها\"، فذهبوا فقتلوا الرعاة، واستاقوا الإبل، وارتدوا عن الإِسلام فنودي في النَّاس: يَا خيل الله اركبي، فركبوا لا ينتظر فارس فارسًا، فخرجوا في طلبهم، فجيء بهم، فأمر رسول الله -ﷺ- بقطع أيديهم، وأرجلهم، وسمل (٣) أعينهم، وتركهم بالحرة حتَّى ماتوا (٤).\nثم اختلفوا في حكم حديث العرنيين، فقال بعضهم: هي منسوخة،\n_________\n(١) عرينة: بضم العين، وفتح الراء: بطن من قضاعة، ومن تميم، وعكل بضم العين، وسكون الكاف: بطن من تميم.\nانظر: \"لب اللباب\" للسيوطي ٢/ ١١٣ - ١١٩.\n(٢) أي: كرهوا البقاء فيها لضر أصابهم.\nانظر: \"معجم مقاييس اللغة\" لابن فارس (جوى).\n(٣) السمل: بفتح السين، وسكون الميم هو: فقء العين بحديدة محماة.\nانظر: \"لسان العرب\" لابن منظور (سمل).\n(٤) أخرج قصةَ العرنيين من طريق سعيد بن جبير عبدُ الرَّزّاق في \"المصنف\" ١٠/ ١٠٧ (١٨٥٤٠)، والطبري في \"جامع البيان\" ٦/ ٢٠٧، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ١٤١) (٢٥٧).\nوأخرجها البُخَارِيّ في كتاب الوضوء، باب أبوال الإبل والدواب والغنم ومرابضها (٢٣٣)، ومسلم كتاب القسامة، باب حكم المحاربين والمرتدين (١٦٧١)، وأَحمد في \"مسنده\" ٣/ ٢٣٣ (١٣٤٤٣)، وغيرهم من طرق عن أنس - ﵁ -.","vol":"11","page":295},{"text":"لأن المثلة لا تجوز، وشرب بول الإبل لا يجوز (١).\nوقال آخرون: حكمه ثابت إلَّا السمل والمثلة (٢).\nوقال الليث بن سعد: نزلت هذِه الآية معاتبة لرسول الله - ﷺ -، وتعليمًا منه إياه عقوبتهم، فقال: إنما جزاؤهم هذا، لا المثلة، فلذلك ما قام رسول الله - ﷺ - خطيبًا إلَّا نهى عن المثلة (٣).\nواختلفوا في المحارب الذي يستحق هذا الحد، فقال بعضهم: هو اللص الذي يقطع الطريق، والمكابر في الأمصار، والذي يحمل السلاح على المسلمين ويقصدهم في أي موضع كان، حتَّى قتل الغيلة، وهو: الرَّجل يخدع الرَّجل والمرأة والصبي، فيدخله بيتًا، ويخلو به فيقتله ويأخذ ماله. وهذا قول الأَوْزَاعِيّ، ومالك، والليث بن سعد، وعبد الله بن لهيعة، والشافعي (٤).\n_________\n(١) وهو قول ابن سيرين، كما في \"الناسخ والمنسوخ\" لأبي عبيد (٢٥٦).\n(٢) انظر: \"الناسخ والمنسوخ\" للنحاس ٢/ ٢٧٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٠٩، وقوله: ما قام رسول الله - ﷺ - خطيبًا إلَّا نهى عن المثلة أخرجه البُخَارِيّ في المغازي (٣٩٥٦) عن قتادة، والطحاوي في \"شرح معاني الآثار\" ٣/ ١٨٢ عن عمران بن حصين، وسمرة بن جندب، والبيهقي في \"السنن الكبرى\" ٩/ ٦٩، ولفظه عندهم: بلغنا أن النَّبِيّ -ﷺ- بعد ذلك كان يحث على الصدقة وينهى عن المثلة.\n(٤) أخرج الطبري أقوالهم في \"جامع البيان\" ٦/ ٢١٠.\nوانظر: \"الأم\" للشافعي ٦/ ١٤، \"المدونة الكبرى\" للإمام مالك ٤/ ٥٥٦، وقال ابن قدامة في \"المغني\" ١٢/ ٤٧٤: وقال كثير من أصحابنا: هو قاطع حيث كان، أي: في الصحراء، وفي الأمصار، قال لتناول الآية بعمومها كل محارب، ولأن =","vol":"11","page":296},{"text":"وقال بعضهم: هو قاطع الطريق، فأما المكابر في الأمصار فليس بالمحارب وإليه ذهب أبو حنيفة، وأصحابه (١).\n﴿وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا﴾ بالفساد، أي: بالزنا والقتل وإهلاك الحرث والنسل، ﴿أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ﴾ اختلفوا في حكم الآية:\nفقال قوم: الإِمام فيهم بالخيار، وأي شيء من هذِه الأشياء شاء فعل، وهو قول الحسن، وسعيد بن المسيّب، والنخعي، ومجاهد، ورواية الوالبي عن ابن عباس (٢)، واحتجوا بقوله تعالى: ﴿فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ﴾ (٣)، وبقوله في كفارة اليمين: ﴿فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ﴾ (٤) (٥) الآية.\n_________\n= ذلك إذا وجد في المصر كان أعظم خوفًا، وأكثر ضررًا، فكان بذلك أولى.\nوقد رجح هذا القول الطبري في \"جامع البيان\" ٦/ ٢١١.\n(١) قال ابن الهمام في \"فتح القدير\" ٥/ ٤١٠، وفي القياس يكون قاطع طريق، وهو قول الشَّافعيّ، لوجوده حقيقة.\nوقال ابن قدامة في \"المغني\" ١٢/ ٤٧٤: فإن كان ذلك منهم في القرى والأمصار فقد توقف أَحْمد ﵀ فيهم، وظاهر كلام الخرقي أنَّهم غير محاربين، وبه قال أبو حنيفة، والثوري، وإسحاق.\n(٢) أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ٢١٤،\nوانظر: \"الناسخ والمنسوخ\" للنحاس ٢/ ٢٧٨ فما بعدها.\n(٣) البقرة: ١٩٦.\n(٤) المائدة: ٨٩.\n(٥) ﴿أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ﴾، ووجه احتجاجهم بالآيتين أن (أو) فيهما للتخيير، =","vol":"11","page":297},{"text":"وقال آخرون: هذا حكم مختلف باختلاف الجناية، فإن قتل قتل، وإن قتل وأخذ المال صلب، وإن أخذ المال ولم يقتل قطع، وإن أخاف السبيل ولم يقتل، ولم يأخذ المال نفي، وهذا قول سعيد بن جبير، وقتادة، والسدي، والقرظي، والربيع، ورواية العوفي عن ابن عباس (١).\nواختلف العلماء في معنى النفي، فقال ابن عباس: هو (٢) حكم من أعجز، فإذا أعجزك أن تدركه فهو بهرج، ومن لقيه قتله (٣).\nوقال الآخرون: هو للمقبوض عليه.\nثم اختلفوا في معناه، فقالت طائفة: هو أن ينفى من بلدته إلى بلدة أخرى غيرها، وهو قول سعيد بن جبير، وعمر بن عبد العزيز (٤)، وإليه ذهب الشَّافعيّ (٥).\n_________\n= فأي شيء أتوا به فقد حصل الغرض، فكذلك (أو) في آية المحاربة هي للتخيير، فأي شيء منها فعل الإِمام تم المقصود.\n(١) أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ٢١٢ - ٢١٣، وهو الذي رجحه، واستظهره ٦/ ٢١٥.\n(٢) في (ت): هذا.\n(٣) انظر: \"جامع البيان\" للطبري ٦/ ٢١٧، فقد ذكر أقوالًا عن الزُّهْرِيّ، وقتادة، والربيع والضَّحَاك، بمعنى قول ابن عباس، وقوله: بهرج، أي: مباح.\nانظر: \"القاموس المحيط\" للفيروزآبادي (بهرج).\n(٤) قول سعيد عند الطبري في \"جامع البيان\" ٦/ ٢١٧ - ٢١٨، وقول عمر هو ما سيأتي من قصته مع حيان.\n(٥) قال الشَّافعيّ \"الأم\" ٦/ ١٥٧: وذلك النفي أن يطلبوا فيمتنعوا، فمتى قدر عليهم أقيم عليهم حد الله ﵎.","vol":"11","page":298},{"text":"وقال الآخرون: هو الحبس، وهو مذهب أبي حنيفة (١).\nوقال محمَّد بن جرير: هو نفيه من بلده إلى غيره، وحبسه في السجن في البلد الذي نفي إليه، حتَّى تظهر توبته (٢)، وهو الاختيار، يدل عليه ما روى ابن وهب (٣) عن ابن لهيعة (٤)، عن يزيد بن أبي حبيب (٥): أن حيان بن سريج (٦) كتب إلى عمر بن عبد العزيز (٧) أن ناسًا من القبط قامت عليهم البينة بأنهم حاربوا الله ورسوله، وسعوا في الأرض فسادًا، وأن الله يقول: ﴿إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ﴾ إلى قوله: ﴿مِنْ خِلَافٍ﴾ وسكت عن النفي، فإن رأى أمير المُؤْمنين بأن يمضي قضاء الله فيهم، فليكتب بذلك.\nفلما قرأ عمر كتابه قال: لقد اجتزأ حيان، ثم كتب إليه أنَّه: بلغني كتابك، وفهمت، ولقد اجتزأت حين كتبت بأول الآية، وسكت عن\n_________\n(١) انظر: \"فتح القدير\" لابن الهمام ٥/ ٤٠٧، قال: لأنه نفي عن وجه الأرض، بدفع شرهم عن أهلها.\n(٢) انظر: \"جامع البيان\" ١٠/ ٢١٨ - ٢١٩.\n(٣) ثِقَة، حافظ، عابد.\n(٤) صدوق، خلط بعد احتراق كتبه، ورواية ابن وهب عنه أعدل من غيره.\n(٥) ثِقَة، فقيه، وكان يرسل.\n(٦) حيان بن سريج المصري.\nكان عاملًا لعمر بن عبد العزيز على مصر، ذكره ابن حبان في \"الثِّقات\" وقال: ليس له رواية يعتمد عليها.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٤٧، \"الثِّقات\" لابن حبان ٦/ ٢٢٩.\n(٧) أمير المُؤْمنين، عُدَّ من الخلفاء الراشدين.","vol":"11","page":299},{"text":"آخرها تريد أن تتجرد للقتل، والصلب، كأنك عبد بني عقيل (١)، وإن الله يقول ﴿أَوْ يُنْفَوْا مِنَ الْأَرْضِ﴾ فإن كانت قامت عليهم البينة فاعقد في أعناقهم حديدًا، وألقهم إلى شعب ويدا (٢) (٣).\nوأصل النفي: الطرد.\nقال أوس بن حَجَر (٤):\n_________\n(١) بين الأستاذ محمود شاكر ﵀ في تعليقه على هذا النص في \"جامع البيان\" للطبري ١٠/ ٢٧١ أن الصواب عبد بني أبي عقيل، لأن أَبا عقيل هو الثَّقَفيّ، جد الحجاج بن يوسف، وهم ينتسبون إلى ثقيف، واسمه قسي بن منبه، الذي هو عبد لامرأة نبي الله صالح ﵇، فوهبته له، على ما استصوبه الأستاذ محمود، ثم ذكر أنَّه هو أبو رغال المشهور، الذي تَرْجُم العرب قبره، واستشهد بقول حسان:\nإذا الثَّقَفيّ فاخركم فقولوا ... هلم نعد أم أبي رغال\nفعمر ﵀ أراد بقوله أن ينبه حيان ألا يكون كالحجاج في إسرافه في القتل، والله أعلم.\n(٢) كذا في النسخ، وعند الطبري شغب وبدا، وهما اسمان لموضعين، أما شغب بفتح الشين، وسكون الغين فهو موضع خلف وادي القرى من جهة الشام، وأما بدا فهو واد، بالقرب من أيلة من ساحل البحر.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٥٦، ٣/ ٣٥٢، وهو الموضع الذي مات فيه الزُّهْرِيّ ﵀ وقبر به.\nوانظر: \"تهذيب الكمال\" للمزي ٢٦/ ٤٤٢.\n(٣) الحكم على الإسناد:\nفيه ابن لهيعة، وإن كانت رواية ابن وهب عنه أعدل من غيره.\n(٤) ابن عتاب، فحل مضر، من أشعر النَّاس.\nانظر: \"الشعر والشعراء\" لابن قتيبة ١/ ١١٤.\nوالبيت: في \"ديوانه\" (ص ٢١).","vol":"11","page":300},{"text":"ينفون عن طرق الكرام كما ... تنفي المطارق ما بلي القَرَدُ\nومنه قيل للدراهم الردية: نفاية، ولما تطاير من الماء عن الدلو: نفي (١)، قال آخر (٢):\nكأن متنيه من النفي\nمواقع الطير على الصفي\n﴿ذَلِكَ﴾ الذي ذكرت من الحد ﴿لَهُمْ خِزْيٌ﴾ عذاب وهوان ﴿فِي الدُّنْيَا وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ﴾.\nثم قال:\n\n<span data-type=\"title\" id=toc-1071>٣٤ </span>- ﴿إِلَّا الَّذِينَ تَابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ فَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ (٣٤)﴾.\nقال أكثر العلماء: يعني: إلَّا الذين تابوا من شركهم وحربهم وفسادهم، وآمنوا وأصلحوا من قبل القدرة عليهم، فإنَّه لا سبيل عليهم بشيء من الحدود التي ذكرها الله في هذِه الآية، ولا تبعة لأحد قبله فيما أصاب حال كفره، لا في مال، ولا دم، ولا حرمة، فهذا حكم المشركين المحاربين، فأما المسلمون المحاربون، فاختلفوا فيهم.\n_________\n(١) \"القاموس المحيط\" للفيروزآبادي (نفا).\n(٢) في (ت): قال الراجز، وهو الأخيل الطَّائيّ.\nانظر في \"الجامع لأحكام القرآن\" للقرطبي ٢/ ٤٣.","vol":"11","page":301},{"text":"فقال بعضهم: يسقط عنه بتوبته من قبل أن يقدر عليه حد الله، ولا يسقط عنه بها حقوق بني آدم، وهو قول الشَّافعيّ (١).\nوقال بعضهم: يسقط عنه جميع ذلك، ولا يؤخذ بشيء من أحداثه، إلَّا أن يوجد معه مال بعينه، فيرد إلى صاحبه، أو يطلبه ولي دم بدم تقوم عليه البينة فيه فيقاد به، وأما الدماء والأموال التي أصابها، ولم يطلبها أولياؤها فلا يتبعه الإِمام بشيء، وهذا قول مالك والأوزاعي، والليث بن سعد (٢).\nوقال بعضهم: إذا استأمن، وجاء تائبًا من قبل القدرة عليه قبل أمانه وتوبته، ولا يؤخذ بشيء من جناياته التي سلفت، ولا يكون لأحد قبله تبعة في دم ولا مال، وهو قول السدي (٣)، يدل عليه:\nما روى الشعبي أن حارثة بن بدر (٤) خرج محاربًا في عهد علي بن\n_________\n(١) انظر: \"الأم\" للشافعي ٦/ ١٦٦، وقال ابن قدامة في \"المغني\" ١٢/ ٤٨٣: لا نعلم في هذا خلافًا بين أهل العلم، وبه قال مالك، والشافعي، وأصحاب الرأي، وأبو ثور.\n(٢) انظر قول مالك في \"المدونة الكبرى\" ٤/ ٥٥٤، \"جامع البيان\" للطبري ٦/ ٢٢٢ - ٢٢٣، وفي أثناء الأثر ذكر قول الأَوْزَاعِيّ، وذكر بعده قول الليث، وأقوالهم لا تخالف قول الشَّافعيّ، لأن الجميع متفق على أنَّه إن عفي الأولياء سقطت الحدود عنهم.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٢٢.\n(٤) في (ت): زيد، وما في الأصل موافق لما في \"جامع البيان\" للطبري ٦/ ٢٢١، وهو: حارثة بن بدر بن حصين التَّمِيمِيّ، أدرك زمن النبوة، غرق في سنة (٦٤ هـ).\nذكره ابن حجر في \"الإصابة\" ٣/ ١٦١.","vol":"11","page":302},{"text":"أبي طالب فأخاف السبيل، وسفك الدماء وأخذ الأموال، ثم جاء تائبًا من قبل أن يقدر عليه، فأتى الحسن بن عليّ فطلب إليه أن يستأمن له من علي، فأبى، فأتى ابن جعفر، فأبى عليه، فأتى سعيد بن قيس الهمداني، فقبله وضمه إليه، فلما صلى علي الغداة، أتاه سعيد بن قيس، فقال: يَا أمير المُؤْمنين، ما جزاء الذين يحاربون الله ورسوله؟ قال: ﴿أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ﴾، فقال: ما تقول فيمن تاب من قبل أن يقدر عليه؟ فقال: أقول كما قال الله ﷿: ﴿إِلَّا الَّذِينَ تَابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ﴾ الآية، فقال سعيد: وإن كان حارثة بن بدر؟ قال: نعم، فجاء به إليه، فبايعه، وأمنه، وكتب إليه أمانًا مستورًا (١).\nفقال حارثة:\nألا أبلغا همدان إما لقيتها ... على النأي لا يسلم عدو يعيبُها\nلعمر أبيها إن همدان تتقي الـ ... إله ويقضي بالكتاب خطيبُها (٢)\nوقال الشعبي: جاء رجل من مراد (٣) إلى أبي موسى، وهو على\n_________\n(١) في (ت): منشورًا، وهو موافق لما في \"جامع البيان\" الطبري.\n(٢) أخرج القصة الطبري في \"جامع البيان\" ٦/ ٢٢١، وابن أبي شيبة في \"المصنف\" ١١/ ٢٩٧ (٣٣٣٣٢).\n(٣) قبيلة عربية، تنسب إلى مراد يجابر بن مالك بن أدد، وهم بطن من مذحج.\nانظر: \"لب اللباب\" للسيوطي ٢/ ٢٤٨، وحاشيتها.","vol":"11","page":303},{"text":"الكوفة في إمرة عثمان بعد ما صلى المكتوبة، فقال: يَا أَبا موسى (١)، هذا مقام العائذ بك، أنا فلان بن فلان المرادي، وإني كنت حاربت الله ورسوله، وسعيت في الأرض بالفساد، وإني تبت من قبل أن يقدر علي، فقام أبو موسى فقال: إن هذا فلان بن فلان، وإنه كان حارب الله ورسوله، وسعى في الأرض فسادًا، وإنه تاب من قبل أن يقدر عليه، فمن لقيه فلا يعرض له إلَّا بخير، فإن يك صادقًا فسبيل من صدق، وإن يك كاذبًا تدركه ذنوبه، فأقام الرَّجل ما شاء الله ثم إنه خرج، فأدركه الله بذنوبه فقتله (٢).\nوقال الليث بن سعد: حَدَّثني موسى بن إسحاق المدنِيُّ: أن عليًّا الأسدي (٣) حارب، وأخاف السبيل، وأصاب المال، والدم، فطلبته الأئمة، والعامة، فلم يقدر عليه، حتَّى جاء تائبًا، وذلك أنَّه سمع رجلًا يقرأ هذِه الآية ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ﴾ (٤) الآية، فوقف عليه، فقال: يَا عبد الله، أعد، فأعادها عليه، فغمد سيفه، ثم جاء تائبًا، حتَّى قدم المدينة من السحر، ثم اغتسل، وأتى مسجد رسول الله -ﷺ-، فصلى الصبح، ثم مضى إلى أبي هريرة،\n_________\n(١) في الأصل: يَا موسى، وفي (ت): يابا موسى، وكلاهما خطأ، والصواب ما أثبتناه وهو الأَشْعريّ - ﵁ -.\n(٢) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٢٢.\n(٣) لم أجد لهما ذكرًا، وقد أخرج الأثر الطبري في \"جامع البيان\" ٦/ ٢٢٣، وفيه أن الليث بن سعد وصف موسى هذا بأنه الأمير عندهم.\n(٤) الزمر: ٥٣.","vol":"11","page":304},{"text":"وهو في غمار أصحابه، فلما أسفر عرفه النَّاس فقاموا إليه، فقال: لا سبيل لكم علي، جئت تائبًا من قبل أن تقدروا على، فقال أبو هريرة: صدق، وأخذ بيده أبو هريرة حتَّى أتى مروان بن الحكم في إمرته على المدينة، في زمن معاوية، فقال: هذا على جاء تائبًا، ولا سبيل لكم عليه، قال: فترك، وخرج على تائبًا مجاهدًا في سبيل الله في البحر، فلقوا الروم فقربوا سفينته إلى سفينة من سفنهم، فاقتحم على الروم سفينتهم فهربوا إلى شقها الآخر، فمالت بهم دونه، فغرقوا جميعًا (١).\n\n<span data-type=\"title\" id=toc-1072>٣٥ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ﴾\nاطلبوا إليه القربة، وهي فعيلة، من: توسل إلى فلان بكذا أي: تقرب إليه (٢)، وجمعها: وسائل، قال الشَّاعر (٣):\nإذا غفل الواشون عدنا لوصلنا ... وعاد التصافي بيننا والوسائلُ\nقال عطاء: الوسيلة أفضل درجات الجنة (٤).\n_________\n(١) في (ت): ﴿فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾.\n(٢) هذا من قول الطبري في \"جامع البيان\" ٦/ ٢٢٦.\n(٣) لم أعثر على قائله، وقد ذكر البيت أبو عبيدة في \"مجاز القرآن\" ١/ ١٦٤، والطبري في \"جامع البيان\" ٦/ ٢٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ١٥٩.\n(٤) لم أجده بهذا النص، وعند الطبري عن عطاء أنَّه قال في الوسيلة: القربة ١٠/ ٧٢٩١ (١١٩٠٠).","vol":"11","page":305},{"text":"وقال النَّبِيّ - ﷺ -: \"سلوا الله لي الوسيلة، فإنَّها درجة في الجنة، لا ينالها إلَّا عبد واحد، وأرجو أن أكون أنا هو\" (١).\nوروى سعيد بن طريف، عن الأصبغ بن نباتة، عن علي بن أبي طالب قال: في الجنة لؤلؤتان إلى بطنان العرش، إحداهما بيضاء، والأخرى صفراء، في كل واحدة منهما سبعون أَلْف غرفة، أبوابها وأكوابها من عرق واحد، فالبيضاء الوسيلة لمحمد، وأهل بيته، والصفراء لإبراهيم وأهل بيته (٢).\nونظير هذِه الآية في سبحان (٣).\n﴿وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ﴾.\n_________\n(١) الحديث: أخرجه مسلم كتاب الصلاة، باب استحباب القول مثل قول المؤذن لمن سمعه (٣٨٤)، والنَّسائيّ في \"المجتبى\" كتاب الأذان، باب الصلاة على النَّبِيّ -ﷺ- بعد الأذان ٢/ ٢٥ (٦٧٨)، وابن خزيمة في \"صحيحه\" ١/ ٢١٨ (٤١٨) من حديث عبد الله بن عمرو.\n(٢) الأثر أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" من طريق سعيد بن طريف، بواسطة نقل ابن كثير منه في \"تفسير القرآن العظيم\" ٥/ ٢٠٤، وقال: هذا أثر غريب.\n(٣) أي: سورة الإسراء، وهي قوله تعالى ﴿أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ﴾ [الإسراء: ٥٧].","vol":"11","page":306},{"text":"<span data-type=\"title\" id=toc-1073>٣٦ </span>- ﴿إِنَّ الَّذِينَ كَفَرُوا لَوْ أَنَّ لَهُمْ مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لِيَفْتَدُوا بِهِ مِنْ عَذَابِ يَوْمِ الْقِيَامَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ (٣٦)﴾،\nروى أنس عن النَّبِيّ - ﷺ - قال: \"يقال للكافر يوم القيامة: أرأيت لو كان لك (١) ملء الأرض ذهبًا أكنت تفتدي به؟ فيقول: نعم، فيقال: قد سئلت أيسر من ذلك في الدنيا\" (٢).\n\n<span data-type=\"title\" id=toc-1074>٣٧ </span>- ﴿يُرِيدُونَ أَنْ يَخْرُجُوا مِنَ النَّارِ﴾\nقراءة العامة بفتح الياء، لقوله: ﴿وَمَا هُمْ بِخَارِجِينَ مِنْهَا وَلَهُمْ عَذَابٌ مُقِيمٌ﴾ دائم (٣).\nوقرأ أبو واقد، والجراح (٤) (يُخرجوا) بضم الياء، لقوله: ﴿رَبَّنَا أَخْرِجْنَا مِنْهَا﴾ (٥)، ﴿وَمَا هُمْ مِنْهَا بِمُخْرَجِينَ﴾ (٦).\n_________\n(١) سقط من (ت).\n(٢) سقط من (ت).\nوالحديث: أخرجه البُخَارِيّ في كتاب الرقاق، باب من نوقش الحساب عذب (٦٥٣٨)، ومسلم كتاب صفة الجنة والنار، باب طلب الكافر الفداء بملء الأرض ذهبًا (٢٨٠٥)، وأَحمد في \"المسند\" ٣/ ٢٩١ (١٤١٠٧)، وأبو يعلى في \"المسند\" ٥/ ٣٠٤ (٢٩٢٦) كلهم من طريق قتادة عن أنس - ﵁ -.\n(٣) ﴿وَلَهُمْ عَذَابٌ مُقِيمٌ﴾ دائم سقط من (ت) في هذا الموضع، وقد ذكر قبل قوله ﴿وَالسَّارِقُ وَالسَّارِقَةُ﴾.\n(٤) قراءتهما شاذة ذكرها عنهما ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٣٨)، وذكرها ابن عطية في \"المحرر الوجيز\" ٢/ ١٨٧، ونسبها إلى يحيى بن وثاب، والنخعي.\n(٥) المؤمنون: ١٠٧.\n(٦) الحجر: ٤٨.","vol":"11","page":307},{"text":"<span data-type=\"title\" id=toc-1075>٣٨ </span>- ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾\nنزلت في طعمة بن أبيرق، سارق الدرع (١)، وقد مرت قصته في سورة النساء. واختلف النحاة في وجه رفعها، فقال بعضهم: هو رفع بالابتداء، وخبره فيما بعده (٢). وقال بعضهم: هو على معنى الجزاء، تقديره: من سرق فاقطعوه، كقوله ﷿: ﴿الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ﴾ ولو أراد سارقًا، وزانيًا بعينهما لكان وجه الكلام النصب (٣).\nوقال الأخفش: هو (٤) رفع على خبر ابتداء مضمر، كأنه قال:\n_________\n(١) هذا قول الكلبي، وهو غير حجة.\nانظر: \"أسباب النزول\" للواحدي (ص ١٩٧).\n(٢) ويكون مقدرًا، تقديره فيما يتلى عليكم السارق والسارقة، أي: حكمهما، ويكون قوله ﴿فَاقْطَعُوا أَيْدِيَهُمَا﴾ بيانًا لذلك الحكم المقدر، وهذا مذهب سيبويه، والمشهور من أقوال البصريين، انظر: \"الكتاب\" ١/ ١٤٣ - ١٤٤.\n(٣) وهو الذي ذهب إليه الفراء في \"معاني القرآن\" ١/ ٣٠٦، والزجاج في \"معاني القرآن\" ٢/ ١٧٢ ونسبه إلى المبرد، والطبري في \"جامع البيان\" ٦/ ٢٢٨، وهم يرون أن الخبر الجملة الطلبية بعد المبتدأ، فلا يكون مقدرًا، وتكون (أن) في قوله ﴿وَالسَّارِقُ وَالسَّارِقَةُ﴾ اسم موصول، بمعنى الذي، والتي، والفاء واقعة في خبره، والصفة صلة الموصول.\n(٤) سقط من (ت)، ولم أجد كلام الأخفش، والذي وقفت عليه في المصادر أن الأخفش يرى الرأي الثاني، وكلامه الذي نقله المصنف عنه يدل على مذهب سيبويه.\nانظر: \"الدر المصون\" للسمين الحلبي ٢/ ٥٢١.\nوقد أجاز الزمخشري في \"الكشاف\" ١/ ٦١١ الوجهين.","vol":"11","page":308},{"text":"ومما نقص عليك ونوحي إليك السارق والسارقة فاقطعوا أيديهما.\nوقال أبو عبيدة: هو رفع على الإغراء، على لغة من يرفع الإغراء فيقول: الصيد فارمه، والهلال فانظر إليه، يعني: أمكنك الصيد فارمه، وطلع الهلال فانظر إليه (١).\nوقرأ عيسى بن عمر (والسارقَ والسارقةَ) منصوبين على إضمار (اقطعوا السارق والسارقة) (٢)، ودليل الرفع قراءة عبد الله (بن مسعود) (٣) (والسارقون والسارقات فاقطعوا أيمانهما) (٤).\nواختلفوا في هذا السارق الذي عناه الله بقطع يده، وفي القدر الذي تقطع به يد السارق، فقال قوم: يقطع إذا سرق عشرة دراهم فصاعدًا، ولا يقطع فيما دون ذلك، وإليه ذهب أبو حنيفة وأصحابه (٥).\nواحتجوا بما:\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٦٥، والمصنف نقل بالمعنى، ولم يلتزم النص الحرفي لكلام أبي عبيدة.\nوهي قراءة شاذة.\n(٢) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٨)، \"المحرر الوجيز\" لابن عطية ٢/ ١٨٧، \"إعراب القراءات الشاذة\" للعكبرى ١/ ٤٣٨.\n(٣) من (ت).\n(٤) أخرجها سعيد بن منصور في \"سننه\" ٤/ ١٤٦٤ (٧٣٧)، والطبري في \"جامع البيان\" ٦/ ٢٢٨ بسند صحيح، من طريق ابن عون، عن النَّخَعيّ، عن ابن مسعود، وهي قراءة ليست بمتواترة، ولا يقرأ بها.\n(٥) انظر: \"شرح معاني الآثار\" للطحاوي ٣/ ١٦٧، \"فتح القدير\" لابن الهمام ٥/ ٣٤٠.","vol":"11","page":309},{"text":"[١٢٦٦] أخبرنا ابن فنجويه (١) (٢) قال: أخبرنا السني (٣) قال: أخبرنا النَّسائيّ (٤) قال: أخبرني هارون بن عبد الله (٥) قال: ثنا الأسود بن عامر (٦)، ثنا الحسن بن حي (٧)، عن منصور (٨)، عن الحكم (٩)، عن عطاء (١٠) ومجاهد (١١)، عن أيمن ابن أم أيمن (١٢)،\n_________\n(١) في (ت): أبو عبد الله الحسين بن محمَّد بن الحسين بن فنجويه الدينوري، الثقة الأمين قال: أخبرنا أبو بكر أَحْمد بن محمَّد بن إسحاق.\n(٢) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) ابن السني، الحافظ، الثقة.\n(٤) الإِمام الحافظ، صاحب السنن.\n(٥) أبو موسى الحمال، ثِقَة.\n(٦) الأسود بن عامر، شاذان، أبو عبد الرَّحْمَن الشَّاميّ، روى له الجماعة، وثقه أَحْمد وابن المدينيّ، وقال ابن معين: لا بأس به، وقال أبو حاتم: صدوق صالح. مات سنة (٢٠٨ هـ).\nانظر: \"التاريخ الكبير\" للبخاري ١/ ٤٤٨، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٩٤، \"الثِّقات\" لابن حبان ٨/ ١٣٠، \"تهذيب الكمال\" للمزي ٣/ ٢٢٦.\n(٧) ثِقَة، فقيه، عابد رمي بالتشيع.\n(٨) ابن المعتمر، ثِقَة، ثبت.\n(٩) ابن عتيبة، ثِقَة، ثبت فقيه، إلَّا أنَّه ربما دلس.\n(١٠) ابن أبي رباح، ثِقَة، فقيه، فاضل، لكنه كثير الإرسال، وقيل: تغير بأخرة.\n(١١) ثِقَة، إمام في التفسير وفي العلم.\n(١٢) أيمن مولى ابن الزُّبير، روى عنه مجاهد، وعطاء، ثِقَة، وقيل: إنه هو ابن أم أيمن، وقيل غير ذلك، والأول أشبه، كما قال ابن حجر في \"تقريب التهذيب\" (ص ١٥٨)، وهو تابعي لم يدرك النَّبِيّ - ﷺ -.\nوانظر: \"التاريخ الكبير\" للبخاري ١/ ٢/ ٢٦، \"تهذيب الكمال\" للمزي ٣/ ٤٥٢، \"ميزان الاعتدال\" للذهبي ١/ ٢٨٤.","vol":"11","page":310},{"text":"قال: يقطع السارق في ثمن المجن، وكان ثمن المجن على عهد رسول الله - ﷺ - دينارًا، أو عشرة دراهم (١).\n[١٢٦٧] وبإسناده عن النَّسائيّ (٢) أخبرنا يحيى (٣) بن موسى البلخي قال: ثنا ابن نمير (٤) قال: ثنا محمَّد بن إسحاق (٥)، عن أَيُّوب بن موسى (٦)،\n_________\n(١) [١٢٦٦] الحكم على الإسناد:\nرجاله ثقات، إلَّا أن أيمن لم يدرك النَّبِيّ - ﷺ - فروايته منقطعة سواء كان هو ابن أم أيمن الحبشية، أم غيره.\nوانظر: \"الدراية\" لابن حجر ٢/ ١٠٧ - ١٠٨.\nالتخريج:\nأخرجه النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٤١ (٧٤٣٣)، والطحاوي \"شرح مشكل الآثار\" ٣/ ١٦٥، والبيهقي في \"السنن الكبرى\" ٨/ ٢٥٧، وقال: رواية أيمن منقطعة، والحاكم في \"المستدرك\"٤/ ٤٢٠، من طريق الحكم بن عتيبة عن عطاء ومجاهد، عن أيمن به.\n(٢) في (ت): ابن شعيب.\n(٣) في الأصل، (م): الحسين، وهو: يحيى -بن موسى بن عبد ربه البلخي روى عن: ابن نمير، وابن عيينة، وعنه: البُخَارِيّ، والنَّسائيّ، ثِقَة من خيار النَّاس، توفي سنة (٢٤٠ هـ).\nانظر: \"الثِّقات\" لابن حبان ٩/ ٢٦٧، \"تهذيب الكمال\" للمزي ٣٢/ ٦، \"تهذيب \"التهذيب\" لابن حجر ٤/ ٣٩٣.\n(٤) ثِقَة، صاحب حديث، من أهل السنة.\n(٥) صدوق يدلس، ورمي بالتشيع والقدر.\n(٦) الأُموي، روى عن عطاء، والمقبري، وعنه السفيانان، وابن إسحاق ثِقَة، تُوفِّي سنة (١٣٢ هـ).\nانظر: \"التاريخ الكبير\" للبخاري ١/ ١ (٤٢٢)، \"تهذيب الكمال\" للمزي ٢/ ٤٩٤، \"ميزان الاعتدال\" للذهبي ١/ ٢٩٤.","vol":"11","page":311},{"text":"عن عطاء (١)، عن ابن عباس قال: كان ثمن المجن على عهد رسول الله - ﷺ - عشرة دراهم (٢).\n[١٢٦٨] وبه عن ابن شعيب (٣) قال: أخبرنا خلاد بن أسلم (٤)، عن عبد الله (٥)، وهو ابن إدريس، عن محمَّد بن إسحاق (٦)، عن عمرو بن شعيب (٧)، عن أَبيه (٨)، عن جده (٩) قال: كان ثمن المجن\n_________\n(١) ثِقَة، فقيه، فاضل، لكنه كثير الإرسال.\n(٢) [١٢٦٧] الحكم على الإسناد:\nإسناده حسن -إن كان ابن إسحاق سمع من أَيُّوب- وقد صرح بالسماع في روايته عن عمرو بن شعيب، عن عطاء، عن ابن عباس به، أخرجها النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٤٢ (٧٤٣٦).\nالتخريج:\nأخرجه النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٤٢ (٧٤٣٧)، وابن أبي شيبة في \"المصنف\" ٩/ ٢٨٧ (٢٨٥٦٥)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٥٧، والحاكم في \"المستدرك\" ٤/ ٤٢٠، من طريق ابن نمير عن محمَّد بن إسحاق، عن أَيُّوب به، وقال الحاكم: صحيح على شرط مسلم.\n(٣) النَّسائيّ، صاحب \"السنن\".\n(٤) أبو بكر الصفار، روى عن ابن إدريس، وعنه التِّرْمِذِيّ، والنَّسائيّ، ثِقَة فاضل، تُوفِّي سنة (٢٤٩ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٨/ ٣٤٢، \"تهذيب الكمال\" للمزي ٨/ ٣٥١، \"الكاشف\" للذهبي ١/ ٢٨٤.\n(٥) ابن إدريس الزعافري، ثِقَة، فقيه، عابد.\n(٦) صدوق، يدلس، ورمي بالتشيع والقدر.\n(٧) صدوق، تكلم العلماء في روايته عن أَبيه، عن جده.\n(٨) صدوق، ثبت، سماعه من جده.\n(٩) عبد الله بن عمرو بن العاص، صحابي، مشهور.","vol":"11","page":312},{"text":"على عهد رسول الله - ﷺ - عشرة دراهم (١).\n[١٢٦٩] وبه عن ابن شعيب (٢) قال: ثنا حميد بن مسعدة (٣) حدثنا سفيان -هو ابن حبيب (٤) - عن العرزمي (٥) -وهو عبد الملك بن أبي سليمان (٦) - عن عطاء (٧) قال: أدنى ما يقطع فيه ثمن المجن، قال:\n_________\n(١) [١٢٦٨] الحكم على الإسناد:\nإسناده حسن من أَجل ابن إسحاق، وقد ثبت سماعه من عمرو، كما هو عند النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٤٢ (٧٤٣٦).\nالتخريج:\nأخرجه النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٤٣ (٧٤٤٤)، وابن أبي شيبة في \"المصنف\" ٩/ ٢٨٧ (٢٨٥٦٦)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٥٩، من طريق محمَّد بن إسحاق عن عمرو بن شعيب به.\n(٢) النَّسائيّ، الإِمام الحافظ صاحب \"السنن\".\n(٣) حميد بن مسعدة بن المبارك السامي، روى عن ابن حبيب، وابن عليّة، وعنه الجماعة سوى البُخَارِيّ، صدوق، تُوفِّي سنة (٢٤٤ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٧/ ٣٩٥، \"الكاشف\" للذهبي ١/ ٢٥٧، \"تهذيب التهذيب\" لابن حجر ١/ ٤٩٩.\n(٤) سفيان بن حبيب البَصْرِيّ البَزَّار، قال أبو حاتم: صدوق، ثِقَة، وكان أعلم النَّاس بحديث ابن أبي عروبة، ووثقه أَيضًا النَّسائيّ ويعقوب بن شيبة مات سنة (١٨٢ هـ) وقيل: (١٨٦ هـ).\nانظر: \"التاريخ الكبير\" للبخاري ٤/ ٩٠، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٢٨، \"تهذيب الكمال\" للمزي ١١/ ١٣٧، \"تقريب التهذيب\" لابن حجر (٢٤٣٦).\n(٥) في (ت): ابن العرزمي، وهو خطأ.\n(٦) صدوق له أوهام.\n(٧) ابن أبي رباح، ثِقَة، فقيه، فاضل، لكنه كثير الإرسال، وقيل: تغير بأخرة.","vol":"11","page":313},{"text":"وثمن المجن عشرة دراهم (١).\nوقال سليمان بن يسار: لا يقطع الخمس إلَّا في خمس (٢).\nواستدل بما:\n[١٢٧٠] أخبرنا ابن فنجويه (٣) قال: أخبرنا السني (٤) قال: أخبرنا النسوي (٥) قال: أخبرنا محمَّد بن المثنَّى (٦) قال: ثنا عبد الرَّحْمَن (٧)، عن سفيان (٨)، عن عيسى (٩)، عن الشعبي (١٠)،\n_________\n(١) [١٢٦٩] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٤٢ (٧٤٣٩)، وابن أبي شيبة في \"المصنف\" ٩/ ٢٨٨ (٢٨٥٦٩) من طريق عبد الملك عن عطاء به.\n(٢) أخرجه النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٤٠ (٧٤٢٦) عن سليمان به.\nوأخرجه البيهقي في \"السنن الكبرى\" ٨/ ٢٦١، والدارقطني في \"السنن الكبرى\" ٣/ ١٨٥، وابن أبي شيبة في \"المصنف\" ٩/ ٢٨٩ (٢٨٥٧٤) عن عمر.\n(٣) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٤) الحافظ، الثقة.\n(٥) في (ت): النَّسائيّ، وهو الحافظ صاحب \"السنن\".\n(٦) ثِقَة، ثبت.\n(٧) ابن مهدي، ثِقَة، ثبت، حافظ.\n(٨) الثَّوريّ، ثِقَة، حافظ إمام، كان ربما دلس.\n(٩) ابن أبي عزة الكُوفيّ، روى عن الشعبي، وعنه الثَّوريّ، صدوق، ربما وهم.\nانظر: \"الثِّقات\" لابن حبان ٧/ ٢٣٦، \"تهذيب الكمال\" للمزي ٢٢/ ٦٣٦، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٦٢.\n(١٠) ثِقَة، مشهور.","vol":"11","page":314},{"text":"عن عبد الله (١): أن النَّبِيّ - ﷺ - قطع في قيمة خمسة دراهم (٢).\nوقال مالك: يقطع في ثلاثة دراهم فصاعدًا (٣).\nواحتج بما:\n[١٢٧١] أخبرنا أبو بكر الجوزقي (٤) قال: أخبرنا أبو العباس الدغولي (٥) قال: ثنا محمَّد بن مشكان (٦) قال: ثنا روح بن عبادة (٧)، ثنا مالك (٨)، عن نافع (٩)، عن ابن عمر: أن رسول الله\n_________\n(١) ابن مسعود، الصحابي، المشهور.\n(٢) [١٢٧٠] الحكم على الإسناد:\nإسناده ضعيف؛ لأن الشعبي لم يسمع من ابن مسعود، فروايته عنه منقطعة.\nالتخريج:\nأخرجه النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٤٠ (٧٤٢٨)، والدارقطني في \"سننه\" ٣/ ١٨٥، وأبو يعلى في \"المسند\" ٩/ ٢٤٠ (٢٥٣٥٤)، وأبو داود في \"مراسيله\" (ص ٢٠٤) من طريق عيسى، عن الشعبي، عن ابن مسعود.\n(٣) انظر: \"المدونة الكبرى\" للإمام مالك ٤/ ٥٢٦.\nوقبل قول مالك ﵀ وجدت في (ت) هذا النص: وأخبرنا أبو سعيد بن حمدون قال: أنا عبد الله بن الشرقي قال: حَدَّثَنَا أَحْمد بن سعيد الدَّارميّ قال: ثنا النضر بن شميل قال: أخبرنا شعبة قال: حَدَّثَنَا داود بن مراهيج قال: سمعت أَبا هريرة، وأبا سعيد قالا: يقطع الكف في أربعة دراهم، فصاعدًا.\n(٤) محمَّد بن عبد الله النَّيْسَابُورِيّ، ثِقَة.\n(٥) محمَّد بن عبد الرَّحْمَن السرخسي، الإِمام، الحافظ، المجود.\n(٦) السرخسي، روى عن عبد الرَّزّاق، ذكره ابن حبان في \"الثِّقات\" ٩/ ١٢٧.\n(٧) ثِقَة، فاضل له تصانيف.\n(٨) إمام دار الهجرة.\n(٩) ثِقَة، ثبت، فقيه، مشهور.","vol":"11","page":315},{"text":"- ﷺ - قطع سارقًا في مجن ثمنه ثلاثة دراهم (١).\n[١٢٧٢] وأخبرنا أبو بكر الجوزقي (٢) قال: أخبرنا مكّيّ بن عبدان (٣)، وعبد الله بن محمَّد بن الحسن (٤) قالا: حَدَّثَنَا عبد الله بن هاشم (٥)، ثنا يحيى بن سعيد (٦)، عن عبيد الله (٧)، عن نافع (٨)، عن ابن عمر: أن النَّبِيّ -ﷺ- قطع سارقًا (٩) في مجن ثمنه ثلاثة دراهم (١٠).\n_________\n(١) [١٢٧١] الحكم على الإسناد:\nإسناده صحيح؛ إن كان ابن مشكان ثِقَة، فإنَّه لم يوثقه غير ابن حبان، لكن الحديث ثابت من غير طريقه كما سيأتي في التخريج.\nالتخريج:\nأخرجه البُخَارِيّ في كتاب الحدود، باب قول الله تعالى: ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾ وفي كم يقطع؟ (٦٧٩٥)، ومسلم كتاب الحدود، باب حد السرقة ونصابها (١٦٨٦)، ومالك في \"المدونة الكبرى\" ٢/ ٨٣١ (١٥١٧) وغيرهم، من طريق نافع عن ابن عمر.\n(٢) ثِقَة.\n(٣) المحدث، الثقة، المتقين.\n(٤) ابن الشرقي، سماعاته صحيحة من مثل الذُّهليّ وطبقته، ولكن تكلموا فيه؛ لإدمانه شرب المسكر.\n(٥) عبد الله بن هاشم هو العبدي، ثِقَة.\n(٦) القطان، ثِقَة، متقن، حافظ، إمام، قدوة.\n(٧) عبيد الله بن عمر العمري، ثِقَة، ثبت.\n(٨) ثِقَة، ثبت، فقيه، مشهور.\n(٩) سقط من (ت).\n(١٠) [١٢٧٢] الحكم على الإسناد:\nإسناده صحيح لغيره، من أَجل عبد الله بن محمَّد. =","vol":"11","page":316},{"text":"وقال بعضهم: يقطع في ربع دينار فصاعدًا، وهو قول الأَوْزَاعِيّ، والشافعي، والحنظلي وإسحاق (١)، وأبي ثور، واحتجوا بما:\n[١٢٧٣] أخبرنا أبو بكر محمَّد بن عبد الله بن زكريا الشَّيبانِيّ (٢)، العدل الرضا، قال: ثنا أبو العباس محمَّد بن يعقوب ابن يوسف (٣)، قال: ثنا أَحْمد بن شيبان (٤)، قال: ثنا سفيان (٥)، عن الزُّهْرِيّ (٦)، عن عمرة (٧)، عن عائشة: أن النَّبِيّ - ﷺ - كان يقطع في ربع دينار فصاعدًا (٨).\n_________\n= التخريج:\nهو الحديث الذي قبله بعينه.\n(١) من (ت)، وانظر: \"الأم\" للشافعي ٦/ ١٥٩، وهو مذهب أَحْمد.\nوانظر: \"المغني\" لابن قدامة ٢/ ٤١٥، \"حاشية الروض\" لابن قاسم ٧/ ٣٥٩، والقطع عند الشافعية، والحنابلة يكون أَيضًا فيما قيمته ثلاثة دراهم.\n(٢) أبو بكر الجوزقي، ثِقَة.\n(٣) الأصم، ثِقَة.\n(٤) الرملي، روى عن ابن عيينة، وعنه أبو العباس الاسم، قال أبو حاتم: كان صدوقًا.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٥، ذكره ابن حبان في \"الثِّقات\" ٨/ ٤٠، وقال: يخطئ.\nوانظر: \"ميزان الاعتدال\" للذهبي ١/ ١٠٣.\n(٥) ابن عيينة، ثِقَة، حافظ، فقيه، إمام حجة، وربما دلس عن الثِّقات.\n(٦) فقيه، حافظ، متفق على جلالته وإتقانه.\n(٧) ثِقَة، أعلم النَّاس بحديث عائشة.\n(٨) [١٢٧٣] الحكم على الإسناد:\nإسناده صحيح لغيره، من أَجل الرملي. =","vol":"11","page":317},{"text":"[١٢٧٤] وأخبرنا محمَّد بن عبد الله (١)، قال: أخبرنا أَحْمد بن إسحاق بن أَيُّوب (٢)، أخبرنا بشر بن موسى (٣)، ثنا الحميدي (٤) قال: ثنا سفيان (٥).\n[١٢٧٥] وقال: أخبرنا أَحْمد بن إسحاق (٦) قال: أخبرنا محمَّد بن أَيُّوب (٧)، قال: ثنا علي بن المدينيّ (٨) قال: ثنا سفيان (٩) قال: سمعت الزُّهْرِيّ (١٠) -يعيده ويبديه- قال: أخبرتني عمرة (١١) أنها سمعت عائشة\n_________\n= التخريج:\nأخرجه البُخَارِيّ في كتاب الحدود، باب قول الله تعالى: ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾ في كم يقطع؟ (٦٧٨٩)، ومسلم كتاب الحدود، باب حد السرقة ونصابها (١٦٨٤)، والنَّسائيّ في \"السنن الكبرى\" ٤/ ٣٣٧ (٧٤٠٨)، وأَحمد في \"المسند\" ٦/ ٣٦ (٢٤٠٧٨)، وغيرهم من طريق الزُّهْرِيّ عن عمرة، عن عائشة.\n(١) محمَّد بن عبد الله، هو الجوزقي، أبو بكر.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ابن صالح، ثِقَة.\n(٤) عبد الله بن الزُّبير بن عيسى، ثِقَة، حافظ.\n(٥) ابن عيينة، ثِقَة، حافظ، فقيه، إمام، ربما دلس عن الثِّقات.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) أبو عبد الله البَجَليّ، الحافظ، المحدث، الثقة.\n(٨) الإمام، الثقة، المثبت.\n(٩) ابن عيينة، ثِقَة، حافظ، فقيه، إمام، ربما دلس عن الثِّقات.\n(١٠) فقيه، حافظ، متفق على جلالته وإتقانه.\n(١١) ثِقَة، أعلم النَّاس بحديث عائشة.","vol":"11","page":318},{"text":"تقول: إن رسول الله - ﷺ - قال: \"القطع في ربع دينار فصاعدًا\" (١).\n[١٢٧٦] وأخبرنا محمَّد (٢) قال: أخبرنا أَحْمد بن إسحاق (٣) (قال:) (٤) أخبرنا (أَحْمد بن) (٥) إبراهيم بن ملحان (٦) قال: ثنا ابن بكير (٧)، ثنا الليث (٨)، عن ابن الهاد (٩)، عن أبي بكر بن (١٠) محمَّد (١١)، عن عمرة (١٢)، عن عائشة أنها سمعت رسول الله -ﷺ- يقول: \"لا تقطع يد السارق إلَّا في ربع دينار فصاعدًا\".\n_________\n(١) [١٢٧٤، ١٢٧٥] الحكم على الإسناد:\nإسناده رجاله ثقات، إلَّا أن فيه ابن إسحاق لم يذكر بجرح ولا تعديل.\nالتخريج:\nهو الحديث الذي قبله.\n(٢) أبو بكر الجوزقي، ثِقَة.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) من (ت).\n(٥) من (ت).\n(٦) أبو عبد الله البلخي البغدادي، محدث متقن، صاحب يحيى بن بكير، وقد وثقه الدارقطني، مات سنة (٢٩٠ هـ).\nانظر: \"سؤالات الحاكم للدارقطني\" ١/ ٨٩، \"تاريخ بغداد\" للخطيب ٤/ ١١، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٣٣، \"تهذيب الكمال\" للمزي ١٩/ ١١٦.\n(٧) يحيى بن عبد الله، صدوق، ثِقَة في الليث.\n(٨) ابن سعد، الإِمام، الثقة، المثبت.\n(٩) يزيد بن عبد الله الليثيّ، ثِقَة، مكثر.\n(١٠) من (ت).\n(١١) ابن عمرو بن حزم، ثِقَة، عابد.\n(١٢) ثِقَة أعلم النَّاس بحديث عائشة. =","vol":"11","page":319},{"text":"وقال بعضهم: يقطع سارق القليل والكثير، ولو سرق دانقًا، وهو قول ابن عباس، قال: الآية عامة ليست خاصة (١).\nوقول ابن الزُّبير، يروى أنَّه قطع في درهم (٢).\nوحجة هذا المذهب:\n[١٢٧٧] ما أخبرنا أبو بكر الجوزقي (٣) قال: أخبرنا مكّيّ بن عبدان (٤) قال: أخبرنا عبد الله بن هاشم (٥)، قال (٦): أخبرنا أَحْمد محمَّد بن يحيى بن بلال البزَّاز (٧) قال: حَدَّثَنَا الحسن بن محمَّد\n_________\n= [١٢٧٦] الحكم على الإسناد:\nإسناده رجاله ثقات، إلَّا أن ابن إسحاق لم يذكر بجرح ولا تعديل.\nالتخريج:\nأخرجه البُخَارِيّ في كتاب الحدود، باب قول الله تعالى: ﴿وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا﴾ في كم يقطع؟، ومسلم في كتاب الحدود، باب حد السرقة ونصابها (١٦٨٤)، والنَّسائيّ في \"السنن الكبرى\" ٤/ ٣٣٨ (٧٤١٥) وغيرهم عن أبي بكر بن محمَّد، عن عمرة به مرفوعًا.\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٢٩.\nوالدانق، بفتح النُّون، وكسرها، أحد الأوزان، وهو سدس الدينار والدرهم، \"لسان العرب\" لابن منظور (دنق).\n(٢) ذكر ذلك عنه الطبري في \"جامع البيان\" ٦/ ٢٢٩.\n(٣) ثِقَة.\n(٤) المحدث، الثقة، المتقن.\n(٥) العبدي، ثِقَة.\n(٦) في (ت): وأخبرنا أبو بكر بن الجوزقي، بدل: قال.\n(٧) قال الخليلي: ثِقَة، مأمون.","vol":"11","page":320},{"text":"ابن الصباح (١) قالا: أخبرنا أبو معاوية (٢) محمَّد بن خازم الضَّرير، عن الأَعمش (٣)، عن أبي صالح (٤)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"لعن الله السارق يسرق البيضة فتقطع يده، ويسرق الحبل فتقطع يده\" (٥).\nوروى ثوبان أن النَّبِيّ - ﷺ - أُتي بسارق سرق شملة، فقال: \"أسرقتَ؟ ما إخالك سرقتَ\"، قال: نعم، قال: \"اذهبوا به فاقطعوه، ثم احسموه، ثم ائتوني به\"ففعل، فقال له: \"ويحك! تبْ إلى الله\"، فقال: تبتُ إلى الله (٦)، فقال: \"اللهم تب عليه\".\n_________\n(١) الزعفراني، ثِقَة.\n(٢) من (ت) وفي غيرها: معاوية .. خطأ، وهو ثِقَة، أحفظ النَّاس لحديث الأَعمش.\n(٣) سليمان بن مهران: ثِقَة، حافظ، لكنه مدلس.\n(٤) ضعيف، يرسل.\n(٥) [١٢٧٧] الحكم على الإسناد:\nإسناد المؤلف ضعيف؛ فيه أبو صالح باذام، ضعيف، والحديث صحيح كما سيأتي بيانه في التخريج.\nالتخريج:\nأخرجه البُخَارِيّ في كتاب الحدود، باب لعن السارق إذا لم يسم (٦٧٨٣)، ومسلم كتاب الحدود، باب حد السرقة ونصابها (١٦٨٧)، وأَحمد في \"المسند\" ٢/ ٢٥٣ (٧٤٣٠)، وغيرهم، من طريق الأَعمش به.\n(٦) في (ت): الأرض، وهو خطأ.\nالتخريج:\nأخرجه عبد الرَّزّاق في \"المصنف\" (١٨٩٢٣)، وأبو عبيد في \"غريب الحديث\" ٢/ ٢٥٨، وأبو داود في \"مراسيله\" (ص ٢٠٤) (٢٤٤) من طريق الثَّوريّ عن يزيد =","vol":"11","page":321},{"text":"ثم اختلفوا في كيفية القطع، فقال عمرو بن دينار: كان النَّبِيّ - ﷺ - يقطع اليد من الكوع، وكان عمر يقطعها من المفصل، وكان عليٌّ يقطع الكف من الأصابع، والرِّجْل من شطر القدم (١).\n_________\n= ابن خصيفة، عن محمَّد بن عبد الرَّحْمَن بن ثوبان، مرسلًا، وفي النسخ عن ثوبان، وهو خطأ.\nووصله الدارقطني في \"السنن\" ٣/ ١٠٢، والحاكم في \"المستدرك\" ٤/ ٤٢٢، والبيهقي في \"السنن الكبرى\" ٨/ ٢٧١ من طريق عبد العزيز الدراوردي عن يزيد ابن خصيفة عن ابن ثوبان، عن أبي هريرة.\nوقد رجح جمع من أهل العلم المرسل. منهم ابن خزيمة، وابن المدينيّ.\nورجح الحاكم، وابن القطَّان المرفوع. وقد ورد مرفوعًا عند الطَّبْرَانِيّ في \"المعجم الكبير\" ٧/ ١٥٧ (٦٦٨٤) من طريق الفضل بن موسى عن جعيد بن عبد الرَّحْمَن، أخبرني السائب بن يزيد قال: \"أتي برجل سرق شملة\" .. فذكره. وهذا سند صحيح، والسائب صحابي جليل.\n(١) أخرجه البيهقي في \"السنن الكبرى\" ٨/ ٢٧١ من طريق سعيد بن منصور، ثنا حماد ابن زيد، عن عمرو بن دينار قال: فذكره، إلَّا أنَّه لم يذكر النَّبِيّ -ﷺ-، وعمرو بن دينار على جلالته لم يدرك عمر، ولا عليًّا، ﵄، ثم هو معارض بما ورد عن علي - ﵁ -: أنَّه قطع من المفصل: أخرجه عبد الرَّزّاق في \"المصنف\" ١٠/ ١٨٥ (١٨٧٦١)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٧١، ولذلك قال ابن قدامة ﵀ في \"المغني\" ١٢/ ٤٤٠: لا خلاف بين أهل العلم في أن السارق أول ما يقطع منه يده اليمنى، من مفصل الكف، وهو الكوع ... وقد روي عن أبي بكر الصديق، وعمر، ﵄، أنهما قالا: إذا سرق السارق فاقطعوا يمينه من الكوع. ولا مخالف لهما من الصَّحَابَة، وبهذا يعلم أن قول المصنف ﵀ هنا: ثم اختلفوا في كيفية القطع. لا وجه له.\nوهو مذهب علي، والحسن، والشعبي، والنخعي، والزهري، وحماد، والثوري، وأبي حنيفة، وأصح به، ورواية عن أَحْمد.","vol":"11","page":322},{"text":"فإذا قُطع ثم عاد إلى السرقة، فهل يقطع أم لا؟\nقال أهل الكوفة: لا يقطع (١)، واحتجوا بحديث عبد خير (٢) قال: أُتي على بسارق، فقطع يده، ثم أُتي به (٣) فقطع رجله اليسرى، ثم أتي به فضربه، وحبسه، وقال: إنِّي لأستحي أن لا أدع له يدًا يستنجي بها، ولا رجلًا يمشي بها (٤).\nوقال أهل الحجاز: يقطع (٥). وكان البويطي يحتج في ذلك بقوله تعالى: ﴿فَاقْطَعُوا أَيْدِيَهُمَا﴾ على الجمع (٦).\n_________\n(١) انظر: \"المغني\" لابن قدامة ١٢/ ٤٤٦.\n(٢) ابن يزيد الهمداني، أبو عمارة الكُوفيّ، مخضرم ثِقَة، شهد مع على النهروان، ولم تصح له صحبة. انظر: \"تقريب التهذيب\" لابن حجر (ص ٥٦٧).\n(٣) سقط من (ت).\n(٤) أخرجه عبد الرَّزّاق في \"المصنف\" ١٠/ ١٨٦ (١٨٧٦٤) من طريق معمر، عن جابر، عن الشعبي، والبيهقي في \"السنن الكبرى\" ٨/ ٢٧٥، من طريق شعبة، عن عمرو بن مرة، عن عبد الله بن سلمة، عن علي به.\nوهو قول مالك، والشافعي، وأبي ثور، وابن المنذر، ورواية عن أَحْمد.\n(٥) انظر: \"المدونة الكبرى\" للإمام مالك ٤/ ٥٣٩، \"الأم\" للشافعي ٦/ ١٤٢، \"المغني\" لابن قدامة ١٢/ ٤٤٦.\n(٦) يعني: جمع الأيدي. والقراءة المعتبرة بالتثنية.\nوالبويطي هو: يوسف بن يحيى المصري، أبو يعقوب، الإِمام، العلامة، صاحب الشَّافعيّ، لازمه مدة، وتخَّرج به، وفاق الأقران. كان زاهدًا، ربَّانيًّا، قدوةً، متهجّدًا دائم الذِّكر والعكوف على الفقه. تُوفِّي ﵀ سنة (٢٣١ هـ) مسجونًا في فتنة القول بخلق القرآن.\nانظر: \"تاريخ بغداد\" للخطيب ١٤/ ٢٩٩، \"سير أعلام النبلاء\" للذهبي ١٢/ ٥٨، \"طبقات الشافعية\" لقاضي شهبة ٢/ ١٦٢. =","vol":"11","page":323},{"text":"[١٢٧٨] وأخبرنا الحسين بن (عبد الله) (١) بن الحسين قال: أخبرنا أبو بكر (بن إسحاق) (٢) قال: أخبرنا أَحْمد بن شعيب (٣) قال: أخبرنا سليمان بن سلم المصاحفي البَلْخيّ (٤) قال: ثنا النضر بن شميل (٥) قال: أخبرنا حماد يعني (٦): ابن سلمة (٧)، عن يوسف (٨)، وهو ابن سعد، عن الحارث بن حاطب (٩) أن النَّبِيّ -ﷺ- أتي بلصٍّ، فقال: \"اقتلوه\"، فقالوا: يَا رسول الله، إنما سرق! فقال: \"اقتلوه\"، قالوا: يَا رسول الله، إنما سرق قال: \"اقطعوا يده\"،\n_________\n= والبويطي: بضم الباء، وفتح الواو، وكسر الطاء، نسبة إلى بُوَيْط قرية في صعيد مصر.\nانظر: \"الأنساب\" للسمعاني ١/ ٤١٦.\n(١) في (ت): محمَّد. وهو ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) في (ت): السني. وهو الحافظ الثقة.\n(٣) النَّسائيّ، الحافظ صاحب \"السنن\".\n(٤) سليمان بن سلم بن سابق، روى عن النضر، والخليفة المأمون، وعنه النَّسائيّ، والتِّرمذيّ، ثِقَة، من خيار النَّاس، تُوفِّي سنة (٢٣٨ هـ).\nانظر: \"تهذيب الكمال\" للمزي ١١/ ٤٣٨، \"تهذيب التهذيب\" لابن حجر ٢/ ٩٦.\n(٥) ثِقَة، ثبت.\n(٦) من (ت).\n(٧) ثِقَة، عابد، تغير حفظه بأخرة.\n(٨) ابن سعد الجمحي، روى عن الحارث، وعنه حماد. ثِقَة.\nانظر: \"الثِّقات\" لابن حبان ٥/ ٥٥٠، \"تهذيب الكمال\" للمزي ٣٢/ ٤٢٦، \"تقريب التهذيب\" لابن حجر (ص ١٠٩٤).\n(٩) الجمحي، صحابي، ولد بالحبشة، واستعمله ابن الزُّبير على مكة سنة (٦٦ هـ).\nانظر: \"الاستيعاب\" لابن حجر ١/ ٢٨٥، \"تهذيب التهذيب\" لابن حجر ١/ ٣٢٨.","vol":"11","page":324},{"text":"قال: ثم سرق، فقُطعت رجله، ثم سرق على عهد أبي بكر، حتَّى قُطعت قوائمه كلُّها، ثم سرق أَيضًا الخامسة، فقال أبو بكر: كان رسول الله - ﷺ - أعلم بهذا حين قال: اقتلوه، ثم دفعه إلى فتية من قريش ليقتلوه فيهم: عبد الله بن الزُّبير، وكان يحب الإمارة، فقال: أمِّروني عليكم، فأمَّروه عليهم، فكان إذا ضرب ضربوا، حتَّى قتلوه (١).\nثم إذا قطع السارق فهل يغرم ما سرق أم لا؟\nفقال سفيان، وأهل الكوفة: إذا قطع السارق فلا غرم عليه، إلَّا أن توجد السرقة بعينها، فيأخذها صاحبها (٢).\nواحتجوا بما:\n[١٢٧٩] أخبرنا ابن فنجويه (٣) قال: أخبرنا السني (٤) قال: أخبرنا\n_________\n(١) [١٢٧٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٤٨ (٧٤٧٠)، والطبراني في \"المعجم الكبير\" ٣/ ٢٧٨ (٣٤٠٨) من طريق حماد عن يوسف به.\n(٢) سفيان هو الثَّوريّ، وبقوله قال عطاء، وابن سيرين، والشعبي، ومكحول، وأبو حنيفة.\nانظر: \"فتح القدير\" لابن الهُمَام ٥/ ٣٩٨.\nووافقهم مالك إذا كان السارق معسرًا، فلا غرم عليه إذا قطع.\nانظر: \"المدونة الكبرى\" للإمام مالك ٤/ ٥٣٩.\n(٣) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٤) الحافظ، الثقة.","vol":"11","page":325},{"text":"النَّسائيّ (١) قال: أخبرني عمرو بن منصور (٢) قال: ثنا حسان بن عبد الله (٣) قال: ثنا المفضل بن فضالة (٤)، عن يونس بن يزيد (٥) قال: سمعت سعد بن إبراهيم (٦) يحدث عن المسور بن إبراهيم (٧)، عن عبد الرَّحْمَن بن عوف (٨) أن رسول الله - ﷺ - قال: \"لا يغرم\n_________\n(١) الحافظ، صاحب \"السنن\".\n(٢) عمرو بن منصور النَّسائيّ، روى عن حسان، والقعنبي، وعنه النَّسائيّ، ثِقَة ثبت.\nانظر: \"تهذيب الكمال\" للمزي ٢٢/ ٢٥٠، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٨٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٣٠٦.\n(٣) ابن سهل الواسطيّ، روى عن المفضل، وابن لهيعة، وعنه البُخَارِيّ، وعمرو. صدوق، تُوفِّي سنة (٢٢٢ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٦/ ٣١، \"الكاشف\" للذهبي ١/ ٢١٦، \"تقريب التهذيب\" لابن حجر (ص ٢٣٣).\n(٤) ابن عبيد الرعيني، روى عن يونس، ومعمر، وعنه حسان، وأبو صالح. ثِقَة فاضل، تُوفِّي سنة (١٨١ هـ).\nانظر: \"الثِّقات\" لابن حبان ٩/ ١٨٤، \"تهذيب الكمال\" للمزي ٢٨/ ٤١٥، \"تذكرة الحفاظ\" للذهبي ١/ ٢٥١.\n(٥) الأيلي، ثِقَة.\n(٦) سعد بن إبراهيم بن عبد الرَّحْمَن بن عوف، ثِقَة، فاضل، عابد.\n(٧) ابن عبد الرَّحْمَن بن عوف، روى عن جده مرسلًا، وعنه أخوه سعد. قال الذهبي: لا يعرف حاله، وحديثه منكر. وقال الحافظ: مقبول.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ١١٣، \"تهذيب التهذيب\" لابن حجر ٤/ ٧٨.\nوقال في \"تقريب التهذيب\" لابن حجر (ص ٩٤٣): مقبول. وفي \"تحرير التقريب\" لشعيب الأرناؤوط ٣/ ٣٧٩: بل مجهول.\n(٨) صحابي، مشهور.","vol":"11","page":326},{"text":"صاحب السرقة إذا أقيم عليه الحد\" (١).\nقال أبو عبد الرَّحْمَن النَّسائيّ: هذا حديث مرسل وليس بثابت.\nوقال الزُّهْرِيّ، ومالك: إن كان السارق موسرًا غرم (٢).\nوقال الشَّافعيّ: يغرم قيمة السرقة معسرًا كان أو موسرًا (٣).\n﴿جَزَاءً بِمَا كَسَبَا﴾ نصب ﴿جَزَاءً﴾ على الحال، والقطع، قاله الكسائي. وقال قطرب: على المصدر (٤). ومثله: ﴿نَكَالًا﴾ أي: عقوبة، ﴿مِنَ اللَّهِ وَاللَّهُ عَزِيزٌ حَكِيمٌ﴾.\n[١٢٨٠] أخبرني ابن فنجويه (٥) قال: ثنا ابن شنبة (٦)، ثنا أبو علي\n_________\n(١) [١٢٧٩] الحكم على الإسناد:\nإسناده ضعيف؛ لانقطاعه بين المسور وجده عبد الرَّحْمَن، وجهالة حال المسور.\nوانظر: \"الدراية\" لابن حجر ٢/ ١١٣.\nالتخريج:\nأخرجه النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٥٠ (٧٤٧٧)، وفيه قوله الذي أورده المصنف، والطبراني في \"المعجم الأوسط\" ٩/ ١١١ (٩٢٧٤)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٧٧، من طريق يونس عن سعد بن إبراهيم، عن المسور، عن جده عبد الرَّحْمَن به. والمسور مجهول الحال، ولم يدرك جده.\n(٢) انظر: \"المدونة الكبرى\" للإمام مالك ٤/ ٥٣٩.\n(٣) في \"الأم\" للشافعي ٦/ ١٦٤ بمعناه، وهو قول أَحْمد، والليث، والحسن، والنخعي، وحماد.\n(٤) انظر: \"المغني\" لابن قدامة ١٢/ ٤٥٤.\nوهو قول الزجاج في \"معاني القرآن\" ٢/ ٧٤.\nوانظر: \"المحرر الوجيز\" لابن عطية ٢/ ١٨٨.\n(٥) ثِقَة، حافظ، كثير الرواية للمناكير.\n(٦) عبيد الله بن محمَّد بن شنبة، لم يذكر بجرح أو تعديل.","vol":"11","page":327},{"text":"محمَّد بن أَحْمد بن عبد الله بن العلا (١) قال: حَدَّثني الحارث بن محمَّد ابن الحارث بن إسحاق (٢)، حَدَّثني الحسين بن إسحاق بن جعفر بن محمَّد (٣) قال: حَدَّثني علي بن جعفر (٤)، عن جعفر بن محمَّد (٥) قال: سمعت أبي محمَّد بن عليّ (٦) يقول: ما سرق سارق سرقة إلَّا نقص من رزقه المكتوب له (٧).\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) علي بن جعفر بن محمَّد بن علي بن الحسين بن علي بن أبي طالب الهاشمي، روى عن أَبيه الصادق، وأخيه موسى الكاظم، وروى عنه ابناه أَحْمد ومحمَّد، ونصر بن عليّ الجهضمي، وغيرهم. قال الحافظ: مقبول، تُوفِّي سنة (٢١٠ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٢٠/ ٣٥٢، \"تقريب التهذيب\" لابن حجر (٤٦٩٩).\n(٥) الصادق، صدوق، فقيه، إمام.\n(٦) أبو جعفر الباقر، ثِقَة، فاضل.\n(٧) [١٢٨٠] الحكم على الإسناد:\nإسناده ضعيف؛ فيه مجاهيل، وقد ثبت عن كعب كما سيأتي.\nالتخريج:\nلم أجده بعد البحث عن ابن الحنفية، ووجدته عن كعب بلفظ: ولا سرق سارق إلَّا حسبت من رزقه. أخرجه أبو نعيم في \"حلية الأولياء\" ٥/ ٣٦٥، والحارث في \"مسنده\" ١/ ٣٨٥ (٢٨٧)، والبيهقي في \"شعب الإيمان\" ٣/ ٢٣٤ (٣٤١٤) من طريق أبي هلال الراسبي، عن عبد الله بن بريدة، عن كعب.\nوأبو هلال صدوق فيه لين، كما في \"تقريب التهذيب\" لابن حجر (ص ٨٤٩). فالإسناد حسن.","vol":"11","page":328},{"text":"<span data-type=\"title\" id=toc-1076>٣٩ </span>- ﴿فَمَنْ تَابَ مِنْ بَعْدِ ظُلْمِهِ﴾\nأي: سرقته، نظيره في سورة يوسف: ﴿كَذَلِكَ نَجْزِي الظَّالِمِينَ﴾ (١) أي: السارقين.\n﴿وَأَصْلَحَ﴾ العمل، ﴿فَإِنَّ اللَّهَ يَتُوبُ عَلَيْهِ﴾ هذا فيما بينه وبين الله، فأما القطع فواجب.\nيدل عليه:\n[١٢٨١] ما أخبرنا ابن فنجويه (٢) قال: ثنا أبو بكر بن مالك القطيعي (٣) قال: ثنا عبد الله بن أَحْمد بن حنبل (٤) قال: حَدَّثني أبي (٥) قال: ثنا الحسن (٦) قال: ثنا ابن لهيعة (٧)، ثنا حُيي بن عبد الله (٨)، عن أبي عبد الرَّحْمَن (٩)، عن عبد الله بن عمرو أنَّ امرأةً\n_________\n(١) يوسف: ٧٥.\n(٢) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) ثِقَة.\n(٤) ثِقَة.\n(٥) إمام، ثِقَة، حافظ، فقيه، حجة.\n(٦) في (ت): الحسين، وهو خطأ.\nوهو ابن موسى الأشيب، ثِقَة.\n(٧) صدوق، خلط بعد احتراق كتبه.\n(٨) المعافري، صدوق يهم.\n(٩) الحبلي، وهو عبد الله بن يزيد، المعافري، وثقه ابن معين، وابن حبان، وقال ابن يونس: تُوفِّي بأفريقية سنة (١٠٠ هـ)، وكان صالحًا.\nانظر: \"التاريخ الكبير\" للبخاري ٥/ ٢٢٦، \"الثِّقات\" لابن حبان ٧/ ١٠، \"تهذيب الكمال\" للمزي ١٦/ ٣١٦.","vol":"11","page":329},{"text":"سرقت على عهد رسول الله -ﷺ- فجاء بها الذين سرقتهم، فقالوا: يَا رسول الله، إنَّ (١) هذِه المرأة سرقتنا، قال قومها: فنحن نفديها، فقال رسول الله - ﷺ -: \"اقطعوا يدها\" قالوا: نحن نفديها بخمسمائة دينار، قال: \"اقطعوا يدها\"، فقطعت يدها اليمنى، فقالت المرأة: هل لي من توبةٍ، يَا رسول الله؟ قال: \"نعم، أَنْتَ اليوم من خطيئتك كيوم ولدتك أمك\"، فأنزل الله تعالى في سورة المائدة: ﴿فَمَنْ تَابَ مِنْ بَعْدِ ظُلْمِهِ وَأَصْلَحَ فَإِنَّ اللَّهَ يَتُوبُ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (٣٩)﴾ (٢).\n[١٢٨٢] وأخبرنا أبو بكر الجوزقي (٣) قال: أخبرنا أبو حامد الشرقي (٤) قال: ثنا محمَّد بن يحيى (٥) قال: ثنا عبد الرَّزّاق (٦) قال:\n_________\n(١) سقط من (ت).\n(٢) [١٢٨١] الحكم على الإسناد:\nإسناده ضعيف؛ ابن لهيعة، وحيي: ضعيفان، لكنَّ الحديث ثابت من وجه آخر، كما سيأتي في الحديث الذي بعده.\nالتخريج:\nأخرجه أَحْمد في \"مسنده\" ٢/ ١٧٧ (٦٦٥٧)، والطبري في \"جامع البيان\" ٦/ ٢٣٠، من طريق ابن لهيعة عن حيي به.\nوهذِه المرأة التي سرقت هي المخزومية، وسيأتي حديثها، قال ذلك ابن كثير في \"تفسير القرآن العظيم\" ٥/ ٢١٧.\n(٣) ثِقَة.\n(٤) ثِقَة، مأمون.\n(٥) ثِقَة، حافظ، جليل.\n(٦) ثِقَة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.","vol":"11","page":330},{"text":"أخبرنا معمر (١)، عن الزُّهْرِيّ (٢)، عن عروة (٣)، عن عائشة قالت: كانت امرأة مخزومية تستعير المتاع، وتجحده، فأمر النَّبِيّ -ﷺ- بقطع يدها، فأتى أهلها أسامة فكلَّموه، فكلَّم أسامة النَّبِيّ -ﷺ- فيها (٤)، فقال له النَّبِيّ - ﷺ -: \"يَا أسامة (٥)، لا أُراك تكلِّمني في حدٍّ من حدود الله\"، ثم قام النَّبِيّ - ﷺ - خطيبًا فقال: \"إنما هلك من كان قبلكم بأنه إذا سرق فيهم الشريف تركوه، وإذا سرق فيهم الضعيف قطعوه، والذي نفسي بيده! لو كانت فاطمة بنت محمَّد لقطعت يدها\" قالت: فقطع يد المخزومية (٦).\n_________\n(١) ثِقَة، ثبت، فاضل.\n(٢) الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٣) ثِقَة.\n(٤) سقط من (ت).\n(٥) سقط من (ت).\n(٦) [١٢٨٢] الحكم على الإسناد:\nإسناده صحيح، رجاله كلهم ثقات.\nالتخريج:\nأخرجه البُخَارِيّ في كتاب الحدود، باب كراهية الشفاعة في الحدود إذا رفع إلى السلطان (٦٧٨٨)، ومسلم كتاب الحدود، باب قطع السارق الشريف وغيره، والنهي عن الشفاعة في الحدود (١٦٨٨)، وأَحمد في \"المسند\" ٦/ ١٦٢ (٢٥٢٩٧)، وعبد الرَّزّاق في \"المصنف\" ١٠/ ٢٠١ (١٨٨٣٠) وغيرهم، من طريق الزُّهْرِيّ عن عروة، عن عائشة به.\nوأخرجه النَّسائيّ في \"السنن الكبرى\" ٤/ ٣٣٠ (٧٣٧٤)، وأبو داود كتاب الحدود، باب في القطع في العارية إذا جُحدت (٤٣٩٥)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٨١، عن نافع، عن ابن عمر.","vol":"11","page":331},{"text":"وكان الشعبي، وعطاء يقولان: إذا رد الس ر قة قبل أن يُقدر عليه لم\nيقطع (١)، لقوله تعالى: ﴿إِلَّا الَّذِينَ تَابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ﴾ الآية.\n\n<span data-type=\"title\" id=toc-1077>٤٠ </span>- قوله: ﴿أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُعَذِّبُ مَنْ يَشَاءُ وَيَغْفِرُ لِمَنْ يَشَاءُ﴾.\nقال السدي والكلبي: ﴿يُعَذِّبُ مَنْ يَشَاءُ﴾ من مات على كفره، ﴿وَيَغْفِرُ لِمَنْ يَشَاءُ﴾ من تاب من كفره (٢).\nوقال الضحاك: ﴿يُعَذِّبُ مَنْ يَشَاءُ﴾ على الصغير إذا أقام عليه ﴿وَيَغْفِرُ لِمَنْ يَشَاءُ﴾ الكبير إذا نزع عنه (٣) ﴿وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-1078>٤١ </span>- قوله: ﴿يَاأَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ﴾\nقرأ السلمي (يسرعون) (٤)، ﴿فِي الْكُفْرِ﴾ أي: في موالاة الكفار ومظاهرتهم، فلن يعجزوا الله، ﴿مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ﴾ وهم المنافقون، نظيره قوله: ﴿وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ﴾ (٥).\n_________\n(١) قول عطاء ذكره القرطبي في \"الجامع لأحكام القرآن\" ٦/ ١٧٥، ونسبه إلى بعض الشافعية.\n(٢) سبق تخريج قول السدي عند قوله تعالى: ﴿بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ﴾. أما قول الكلبي فلم أعثر عليه.\nوأخرج قول السدي أَيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٢٩.\n(٣) ذكره الواحدي في \"الوسيط\" ٢/ ١٨٥، والبغوي في \"معالم التنزيل\" ٣/ ٥٥.\nوهي قراءة شاذة.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٤٤٠.\n(٥) الحجرات: ١٤.","vol":"11","page":332},{"text":"﴿وَمِنَ الَّذِينَ هَادُوا﴾ يعني: اليهود، ﴿سَمَّاعُونَ لِلْكَذِبِ﴾ قوالون به -يعني: بني قريظة، ﴿سَمَّاعُونَ لِقَوْمٍ آخَرِينَ﴾ (١) يعني: يهود خيبر، وذلك على ما قاله أهل التفسير: أنَّ امرأةً ورجلًا من أشراف أهل خيبر زنيا -واسم المرأة يسرة- وكانت خيبر حربًا لرسول الله -ﷺ-، وكان الزانيان محصنين، وكان حدَّهما الرجم في التوراة، فكرهت اليهود رجمهما؛ لشرفهما، فقالوا: إنَّ هذا الرَّجل، الذي بيثرب، ليس في كتابه الرجم، ولكنَّه الضرب، فأرسلوا إلى إخوانكم بني قريظة، فإنهم صُلْح له، وجيرانه، فيسألوه عن ذلك، فبعثوا رهطًا منهم مستخفين، وقالوا لهم: سلوا محمدًا عن الزانيين إذا أحصنا، ما حدُّهما؟ فإن أمركم بالجلد، فاقبلوا منه، وإن أمركم بالرجم، فاحذروه، ولا تقبلوا منه، وأرسلوا الزانيين معهم، فقدم الرهط حتَّى نزلوا على قريظة والنضير، فقالوا لهم: إنَّكم جيران هذا الرَّجل، ومعه في بلده، وقد حدث فينا حدث: فلان وفلانة فجرا، وقد أحصنا، فنحبُّ أن تسألوا لنا محمدًا عن قضائه فيه، فقالت لهم بنو قريظة والنضير: إذًا، والله، يأمركم بما تكرهون من ذلك، ثم انطلق قوم، منهم: كعب بن الأشرف، وكعب بن أسد، وسُعَيَّة بن عمرو، ومالك بن الصيف، وكنانة بن أبي الحُقَيْق، وشاس بن قيس، وأبو نافع، ويوسف، وعازار، وسلول، إلى رسول الله -ﷺ- فقالوا: يَا محمدُ، أخبرنا عن الزاني، والزانية، إذا\n_________\n(١) في (ت): لم يأتوك.","vol":"11","page":333},{"text":"أحصنا، ما حدُّهما؟ وكيف تجد في كتابك؟ فقال لهم رسول الله -ﷺ-: \"وهل ترضون بقضائي في ذلك؟ \" قالوا: نعم، فنزل جبريل بالرجم، وأخبرهم بذلك، فأبوا أن يأخذوا به، فقال له جبريل: اجعل بينك وبينهم ابن صوريا (١)، ووصفه له، فقال النَّبِيّ - ﷺ -: \"هل تعرفون شابًّا، أمرد، أبيض أعور، يسكن فدك، يقال له: ابن صوريا\"، قالوا: نعم، قال: \"فأيُّ رجل هو فيكم؟ \" قالوا: هو أعلم يهوديٍّ بقي على ظهر الأرض بما أنزل الله على موسى في التوراة، قال: \"فأرسلوا إليه\"، ففعلوا، فأتاهم عبد الله بن صوريا، فقال له رسول الله - ﷺ -: \"أَنْتَ ابن صوريا؟ \"قال: نعم، قال: \"فأنت أعلم اليهود؟ \" قال: كذلك يزعمون، قال: \"أتجعلونه بيني وبينكم؟ \" قالوا: نعم، قد رضينا به، إذا رضيتَ به.\nفقال له رسول الله - ﷺ -: \"فإنِّي أنشدك بالله الذي لا إله إلَّا هو، القوي، إله بني إسرائيل، الذي أنزل التوراة على موسى، والذي أخرجكم من مصر، وفلق لكم البحر، وأنجاكم، وأغرق آل فرعون، والذي ظلَّل عليكم الغمام، وأنزل عليكم المنَّ والسلوى، وأنزل عليكم كتابه، فيه حلاله وحرامه، هل تجدون في كتابكم الرَّجم على من أحصن\" قال ابن صوريا: نعم، والذي (ذكَّرتني به) (٢)! لولا خشيته أن تحرقني التوراة -إن كذبتُ أو غيَّرتُ- ما\n_________\n(١) في \"السيرة النبوية\" لابن هشام ٢/ ١٩٣: عبد الله بن صوري، وقد ترجم له ابن حجر في \"الإصابة\" ٤/ ١٣٣، وذكر قصته هذِه.\n(٢) في (ت): نفسي بيده.","vol":"11","page":334},{"text":"اعترفت لك، ولكن كيف هي في كتابك، يَا محمدُ؟ قال: \"إذا شهد أربعة رهط عدول، أنَّه قد أدخله فيها كما يدخل الميل في المكحلة وجب عليه الرَّجم\"، فقال ابن صوريا: والذي أنزل التوراة على موسى! هكذا أنزل الله في التوراة على موسى، فقال له النَّبِيّ -ﷺ-: \"فماذا كان أول ما ترخَّصتم به أمر الله؟ \".\nقال: كنا إذا أخذنا الشريف تركناه، وإذا أخذنا الضعيف أقمنا عليه الحدَّ، فكثر الزنا في أشرافنا، حتَّى زنى ابن عم ملك لنا، فلم ترجمة، ثم زنى رجل آخر في أسوة الناس، فأراد ذلك الملك رجمه، فقام دونه قومه، فقالوا: والله لا ترجمة حتَّى ترجم فلانًا، لابن عم الملك، فقلنا: تعالوا نجتمع، فلنضع شيئًا دون الرَّجم، يكون مكان الرَّجم، فيكون على الشريف والوضيع، فوضعنا الجلد والتحميم، وهو أن يجلد أربعين جلدةً، بحبل مطليٍّ بالقار (١) ثم يُسوَّد وجوههما، ثم يُحملا على حمارين، ويُحوَّل وجوههما من قبل دُبُر الحمار، ويُطاف بهما، فجعلوا هذا مكان الرَّجم. فقالت اليهود لابن صوريا: ما أسرع ما أخبرته به! وما كنتَ كما أثنينا عليك بأهلٍ، ولكنَّك كنت غائبًا فكرهنا أن نغتابك. فقال لهم: إنه نشدني بالتوراة، ولولا خشية التوراة أن تهلكني لما أخبرته به. فأمر بهما النَّبِيّ - ﷺ -، فرُجما عند باب مسجده، وقال: \"أنا أوَّل من أحيا أمرك\n_________\n(١) هو القطران.\nانظر: \"القاموس المحيط\" للفيروزآبادي (قور)، وعمل اليهود هذا يسمَّى بالتجبية، كما ورد في \"السيرة النبوية\" لابن هشام ٢/ ١٩٣.","vol":"11","page":335},{"text":"إذ أماتوه\" (١).\nقال عبد الله بن عمر: شهدت رسول الله - ﷺ - لما أمر برجم اليهوديَّين، فرأيته يحنأ بيده عليها، ليقيها الحجارة (٢).\nونزلت: ﴿يَاأَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ﴾ يخبركم فلا يخبروكم به، فوضع ابن صوريا يده على ركبة رسول الله -ﷺ-، وقال: أنشدك بالله، وأعيذك بالله أن تخبرنا (بالكثير الذي أمرت أن تعفو عنه، فأعرض رسول الله - ﷺ -، فقال له ابن صوريا: أخبرني عن خصال ثلاث أسألك عنهن) (٣)، قال: \"ما (٤) هي؟ \" قال:\n_________\n(١) أخرجه مسلم كتاب الحدود، باب رجم اليهود، أهل الذمة في الزنا (١٧٠٠)، والنَّسائيّ في \"تفسيره\" ١/ ٤٣٦ (١٦٤)، وأبو داود كتاب الحدود، باب في رجم اليهود (٤٤٤٨)، وغيرهم، من حديث البراء بن عازب بلفظ: مُرَّ على النَّبِيّ -ﷺ- بيهودي محمَّمًا مجلودًا، فدعاهم - ﷺ - فقال: \"هكذا تجدون حدَّ الزاني في كتابكم؟ \" قالوا: نعم، فدعا رجلًا من علمائهم، فقال: \"أنشدك بالله الذي أنزل التوراة على موسى أهكذا تجدون حدَّ الزاني في كتابكم؟ \" قال: لا، ولولا أنَّك نشدتني بهذا لم أخبرك: نجده الرَّجم، ولكنه كثر في أشرافنا، فكنَّا إذا أخذنا الشَّريف تركناه، وإذا أخذنا الضعيف أقمنا عليه الحدَّ، قلنا: تعالوا فلنجتمع على شيء نقيمه على الشريف والوضيع، فجعلنا التحميم والجلد مكان الرَّجم، فقال رسول الله - ﷺ -: \"اللهمَّ! أنا أوَّل من أحيا أمرك إذ أماتوه\" فأمر به فرُجم.\n(٢) أخرجه البُخَارِيّ في كتاب الحدود، باب أحكام أهل الذمة وإحصانهم إذا زنوا ورُفعوا إلى الإِمام (٦٨٤٠)، والنَّسائيّ في \"السنن الكبرى\" ٤/ ٢٩٤ (٧٢١٥)، وأَحمد في \"مسنده\" ٢/ ١٥١ (٦٣٨٥) عن ابن عمر، في قصة اللذين زنيا من اليهود، السابقة.\n(٣) من (ت).\n(٤) في (ت): من.","vol":"11","page":336},{"text":"أخبرني عن نومك؟ فقال ﵇: \"تنام عيناي، وقلبي يقظان\" فقال له: صدقت، فأخبرنا عن شبه الولد بأبيه، ليس فيه من شبه أمه شيء، أو شبه أمه، ليس فيه من شبه أَبيه شيء؟ قال: \"أيهما علا، وسبق ماؤه ماء صاحبه كان الشبه له\" قال: صدقت، فأخبرني ما للرجل من الولد، وما للمرأة منه؟ قال: فأغمي على رسول الله - ﷺ - طويلًا، ثم جُلي عنه محمرًّا وجهه، يفيض عرقًا، فقال له رسول الله - ﷺ -: \"اللحم، والدم، والظفر، والشعر للمرأة، والعظم، والعصب، والعروق للرجل\"، فقال له: صدقت، أمرك أمر نبي، فأسلم ابن صوريا عند ذلك، وقال: يَا محمَّد، من يأتيك من الملائكة؟ فقال له: \"جبريل\" قال: صفه لي، فوصفه له النَّبِيّ - ﷺ - فقال: أشهد أنَّه في التوراة كما قلت، وإنَّك رسول الله حقًّا، فلما أسلم ابن صوريا وقعت فيه اليهود، وشتموه، فلما أرادوا أن ينهضوا تعلَّقت بنو قريظة ببني النضير، فقالوا: يَا محمدُ، إخواننا بنو النضير، أبونا واحد، وديننا واحد، ونبينا واحد، إذا قتلوا منا قتيلًا لم يقيدونا، وأعطونا ديته سبعين وسقًا من تمر، وإذا قتلنا منهم قتلوا القاتل، وأخذوا منا الضعف: مائة وأربعين وسقًا من تمر، وإن كان القتيل امرأة قتلوا بها الرَّجل منَّا، وبالرجل منهم الرجلين منَّا، وبالعبد منهم الحرَّ منَّا، وجراحاتنا على النصف من جراحاتهم، فاقض بيننا، وبينهم (١)، فأنزل الله تعالى في الرَّجم، والقصاص. قوله: ﴿يَاأَيُّهَا\n_________\n(١) من (ت).","vol":"11","page":337},{"text":"الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ﴾ (١).\n﴿وَمِنَ الَّذِينَ هَادُوا سَمَّاعُونَ﴾: رفع بخبر حرف الصفة (٢)، يعني: ومن الذين هادوا قوم سماعون، وإن شئتَ جعلته خبر ابتداء مضمر -أي: هم سماعون، ﴿لِلْكَذِبِ﴾ قيل: اللام بمعنى إلى، وكان أبو حاتم يقول: اللام في: ﴿لِلْكَذِبِ﴾ لام كي، أي: يسمعون لكي يكذبوا عليك، والسلام في قوله: ﴿لِقَوْمٍ آخَرِينَ﴾ لام أَجل -أي: من أَجل قوم آخرين.\n﴿لَمْ يَأْتُوكَ﴾ وهم أهل خيبر ﴿يُحَرِّفُونَ الْكَلِمَ﴾ جمع: الكلمة ﴿مِنْ بَعْدِ مَوَاضِعِهِ﴾ أي: من بعد وضعه (٣) كقوله: ﴿وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ﴾ (٤)، وإنما ذكر الكناية ردًّا إلى لفظ الكلم (٥)، وقرأ علي - ﵁ -\n_________\n(١) من قوله: فوضع ابن صوريا يده ...، إلى هنا ذكره ابن إسحاق في \"السيرة\".\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ١٠٣.\n(٢) كذا في النسخ، والمراد أنَّ: ﴿سَمَّاعُونَ﴾ مرفوعة بـ (ش)، ولا تكون (ش) متصلة بما قبلها في المعنى، كقوله تعالى: ﴿فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ﴾ [فاطر: ٣٢].\nانظر: \"معاني القرآن\" للفراء ١/ ٣٠٨.\n(٣) في (ت): مواضعه.\n(٤) البقرة: ١٧٧.\n(٥) كلام المصنف هنا فيه غموض، يوضحه نص كلام الطبري في \"جامع البيان\" ٦/ ٢٣٦، حيث قال: .. فقال تعالى ذكره: ﴿يُحَرِّفُونَ الْكَلِمَ﴾ يعني: هؤلاء اليهود، والمعنى: حكم الكلم، فاكتفى بذكر الخبر من تحريف الكلم عن ذكر =","vol":"11","page":338},{"text":"(يحرفون الكلام من بعد مواضعه) (١).\n﴿يَقُولُونَ إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ﴾ إن أفتاكم محمَّد بالجلد والتحميم فاقبلوه، ﴿وَإِنْ لَمْ تُؤْتَوْهُ فَاحْذَرُوا وَمَنْ يُرِدِ اللَّهُ فِتْنَتَهُ﴾ أي: كفره وضلالته، قاله مجاهد (٢)، دليله قوله: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ (٣).\nوقال الضحاك: هلاكه (٤).\nوقال قتادة: عذابه (٥)، نظيره قوله: ﴿يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ (١٣)﴾ (٦).\n﴿فَلَنْ تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا أُولَئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ﴾ وهذِه أشدُّ آيةٍ على القدرية ﴿لَهُمْ فِي الدُّنْيَا خِزْيٌ﴾ للمنافقين الفضيحة، وهتك السِّتْر، وخوف القتل، ولليهود الجزية (والسبي والنفي) (٧)، والقتل، ورؤيتهم من محمَّد وأصحابه فيهم ما يكرهون\n_________\n= الحكم؛ لمعرفة السامعين لمعناه، وكذلك قوله: ﴿مِنْ بَعْدِ مَوَاضِعِهِ﴾ والمعنى: من بعد وضع الله ذلك مواضعه، فاكتفى بالخبر من ذكر ﴿مَوَاضِعِهِ﴾ عن ذكر وضع ذلك، كما قال تعالى ذكره: ﴿وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾، والمعنى: ولكنَّ البرَّ برُّ من آمن بالله واليوم الآخر.\n(١) وهي قراءة شاذة.\nانظر: \"مختصر في شوا ذ القرآن\" لابن خالويه (ص ٣٣)، والمتواترة: ﴿الْكَلِمَ﴾.\n(٢) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٣٣ عن ابن عباس، والسدي.\n(٣) البقرة: ١٩٣.\n(٤) انظر: \"الوسيط\" للواحدي ٢/ ١٨٩، \"زاد المسير\" لابن الجوزي ٢/ ٣٥٩.\n(٥) انظر: \"الوسيط\" للواحدي ٢/ ١٨٩، \"زاد المسير\" لابن الجوزي ٢/ ٣٥٩.\n(٦) الذاريات: ١٣.\n(٧) من (ت).","vol":"11","page":339},{"text":"﴿وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ﴾ الخلود في النَّار.\n\n<span data-type=\"title\" id=toc-1079>٤٢ </span>- ﴿سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ﴾\nفيه لغات: السُّحُت بضم السين والحاء، وهي قراءة أهل الحجاز، والبصرة، واختيار الكسائي، والسُّحْت مخفَّف، وهي قراءة أهل الشَّام، وعاصم وحمزة، وخلف (١).\nوالسَّحْت بفتح السين وجزم الحاء. رواه العباس (٢) عن نافع، والسِّحْت بكسر السين وجزم الحاء، وهي قراءة عبيد بن عمر، وهو الحرام، قال رسول الله - ﷺ -: \"كل لحم نبت من سمعت فالنار أولى به\" (٣).\n_________\n(١) قرأ بضم الحاء من ﴿السُّحْتَ﴾ أبو جعفر، وابن كثير، وأبو عمرو، والكسائي، ويعقوب وقرأ بسكونه نافع، وعاصم، وابن عامر، وحمزة، وخلف.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٦٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١٦.\nوبهذا يعلم أنَّ قول المصنف: وهي قراءة أهل الحجاز، فيها تجوز، لأنَّ نافعًا ليس منهم هنا. وكذلك يعلم أنَّ المعمول به في قراءة نافع هو ما أشرت إليه، خلافًا لرواية عباس عنه.\n(٢) هو العباس بن الفضل الواقفيّ، روى القراءة عن أبي عمرو، وعن خارجة عن نافع، كان عظيم القدر، متقنًا، تُوفِّي سنة (١٨٦ هـ).\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٣٥٣.\n(٣) أخرجه عبد الرَّزّاق في \"المصنف\" ١١/ ٣٤٥ (٢٠٧١٩)، وأَحمد في \"مسنده\" ٣/ ٣٢١ (١٤٤٤١)، والحاكم في \"المستدرك\" ٤/ ١٤١، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ٢٤١ (١٦٠٩)، والدرامي في \"المسند\" ٨/ ٢٨، من طرق عن ابن خثيم عن عبد الرَّحْمَن بن سابط، عن جابر - ﵁ - أنَّ النَّبِيّ -ﷺ- قال =","vol":"11","page":340},{"text":"وأصله الهلاك والشدة (١)، قال الله تعالى: ﴿فَيُسْحِتَكُمْ بِعَذَابٍ﴾ (٢)، وقال الفرزدق:\nوعض زمانٍ، يَا ابن مروانَ، لم يدعْ ... من المال إلَّا مسحتًا أو مُجَلَّفُ (٣)\nويقال للحالق إذا استأصل الشعر: سحت.\nوقال الفراء: أصله كلب الجوع، يقال: رجل مسحوت المعدة، إذا كان أكولًا، لا يلقى أبدًا إلَّا جائعًا، وكأن المسترشي (٤)، وآكل الحرام به من الشره إلى ما يعطى مثل الذي بالمسحوت من النَّهَم (٥).\nونزلت هذِه الآية في حكَّام اليهود: كعب بن الأشرف، وأمثاله، كانوا يرتشون، ويقضون لمن رشاهم.\n[١٢٨٣] أخبرنا الحسين بن محمَّد (٦) قال: ثنا عبد الله بن يوسف\n_________\n= لكعب بن عجرة: \"يا كعب بن عجرة، إنه لا يدخل الجنة لحم نبت من سحت أبدا، النَّار أولى به\" وسنده حسن.\n(١) انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٤٥ (سحت).\n(٢) طه: ٦١.\n(٣) \"ديوان الفرزدق\" (ص ٥٥٦)، \"النقائض\" لأبي عبيدة ٢/ ١٠، \"طبقات فحول الشعراء\" لابن سلام ١/ ٢١، ويروى: أو مجرّفُ -يعني: الذي جرفه الدهر، فاجتاح ماله وأفقره.\n(٤) في (ت): المرتشي.\n(٥) لم أجده عنه، وقد نقل القرطبي في \"الجامع لأحكام القرآن\" ٦/ ١٨٣ كلامه أَيضًا.\n(٦) ثِقَة، صدوق، كثير الرواية للمناكير.","vol":"11","page":341},{"text":"ابن أَحْمد بن مالك (١) قال: ثنا أبو العباس أَحْمد بن نعيم (٢)، قال: ثنا أبو بشر يحيى دبن محمَّد البَصْرِيّ (٣)، قال: أخبرنا عثمان بن عمر (٤)، قال: أخبرنا أبو عقيل (٥)، عن الحسن (٦) في قوله: ﴿سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ﴾ قال: تلك الحكام، سمع كذبةٍ، وأكل رِشوةٍ (٧).\nوعنه في غير هذِه الرواية (٨)، قال: كان الحاكم منهم إذا أتاه أحد برشوة جعلها في كمِّه، فيريه إياها، فينظر إليها، ويتكلم بحاجته، فيسمع منه، ولا ينظر إلى خصمه، فيأكل الرِّشوة، ويسمع الكذب (٩).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) كان صحيح الحديث، ثم لحق بابن مقاتل فنهى أبو زرعة عن الكتابة عنه.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٨٥، \"ميزان الاعتدال\" للذهبي ٤/ ٤٠٧.\n(٤) لم يتبين لي من هو.\n(٥) لم أجده.\n(٦) البَصْرِيّ، ثِقَة، فقيه، كان يرسل كثيرًا ويدلس.\n(٧) [١٢٨٣] الحكم على الإسناد:\nإسناده ضعيف؛ عبد الله بن يوسف، وأَحمد بن نعيم، وعثمان بن عمر، وأبو عقيل لم أجدهم، وأبو بشر لا يحتج به.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٦/ ٢٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٢٣ (٦٣٧٧) من طريق أبي عقيل الرومي عن الحسن، به.\n(٨) في (ت): الآية.\n(٩) ذكره عنه أبو حيان في \"البحر المحيط\" ٣/ ٥٠١.","vol":"11","page":342},{"text":"وعنه أَيضًا قال: إنما ذلك في الحكم إذا رشوته ليُحقَّ لك باطلًا، أو يُبْطِل عنك حقًّا، فأما أن يعطي الرَّجل الوالي يخاف ظلمه شيئًا؛ ليدرأ به عن نفسه، فلا بأس (١).\nفالسحت هو الرشوة في الحكم، على قول الحسن، ومقاتل، وقتادة، والضحاك، والسدي (٢).\nوقال ابن مسعود: هو الرِّشوة في كل شيء (٣).\nقال مسلم بن صبيح: شفع مسروق لرجل في حاجة (٤)، فأهدى له جارية، فغضب غضبًا شديدًا، وقال: لو علمتُ أنك تفعل هذا ما كلَّمتُ في حاجتك، ولا أكلِّم فيما بقي من حاجتك؛ سمعت ابن مسعود يقول: من شفع شفاعة ليردَّ بها حقًّا، أو يدفع بها ظلمًا، فأهدي له، فقبل، فهو سحت. فقيل له: يَا أَبا عبد الرَّحْمَن، ما كنَّا نرى ذلك إلَّا الأخذ على الحكم، فقال: الأخذ على الحكم كفر، قال الله تعالى: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾ (٥) (٦).\nوقال أبو حنيفة: إذا ارتشى الحاكم انعزل في الوقت، وإن لم\n_________\n(١) لم أجده عنه بعد البحث.\n(٢) أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ٢٣٩ - ٢٤٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٣٤، ولفظه: الرِّشوة في الدين.\n(٤) من (ت).\n(٥) المائدة: ٤٤.\n(٦) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٤٠، من طريق بكير بن أبي بكير. =","vol":"11","page":343},{"text":"يعزل (١).\nوقال عمر، وعلي، وابن عباس: السحت خمسة عشر: الرِّشوة في الحكم، ومهر البغيِّ، وحلوان الكاهن، وثمن الكلب، والقرد، والخمر، والخنزير، والميتة، والدم، وعسْب الفحل (٢)، وأجر النائحة، والمغنية، والساحر (٣)، وأجر صور التماثيل، وهدية الشفاعة (٤).\n[١٢٨٤] قال (٥) ابن فنجويه (٦) قال: ثنا أبو بكر مالك القطيعي (٧)\n_________\n= وأخرج سعيد بن منصور في \"سننه\" ٤/ ١٤٦٨ (٧٤١) من طريق سالم بن أبي الجعد، عن مسروق، عن ابن مسعود، إلَّا أنَّه لم يذكر القصة، وكذلك البيهقي في \"السنن الكبرى\" ١٠/ ١٣٩، وفي \"شعب الإيمان\" ٤/ ٣٩٠ (٥٥٠٤)، ووكيع في \"أخبار القضاة\" ١/ ٥٢، وأبو يعلى في \"مسنده\" ٩/ ١٧٣ (٥٢٦٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٣٤.\n(١) ذكره عنه أبو حيان في \"البحر المحيط\" ٣/ ٥٠١.\n(٢) بفتح السين، وسكونه، هو ماؤه، وضرابه، والمراد: النهي عن تأجير الفحل من البهائم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٣٤ (عسب).\n(٣) بعده في (ت): والقايف، وأجرة ...، وبهذه الزيادة يصبح العدد ستة عشر.\n(٤) أخرج قولَ على الطبري في \"جامع البيان\" ٦/ ٢٤١ بلفظ مقارب، وأخرج سعيدٌ بن منصور في \"سننه\" قولَ ابن عباس ٤/ ١٤٧٦ (٦٤٥)، والبيهقي في \"السنن الكبرى\" ٦/ ١٢، وفي سنده انقطاع بين حبيب بن صالح وابن عباس.\nولم أجد قول عمر بعد البحث عنه.\n(٥) في (ت): أخبرنا.\n(٦) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٧) ثِقَة.","vol":"11","page":344},{"text":"قال: ثنا بشر بن موسى (١) قال: ثنا يحيى بن إسحاق السيلحيني (٢)، أخبرنا جعفر بن كيسان (٣) قال: سمعت الحسن (٤) يقول: إذا كان لك على رجل دين فما أكلت في بيته فهو السحت (٥).\n[١٢٨٥] وأخبرنا ابن فنجويه (٦) قال ثنا أحمد بن جعفر بن حمدان ابن عبد الله (٧) قال: ثنا إبراهيم بن الحسين بن ديزيل (٨) (بقراءتي\n_________\n(١) ثقة.\n(٢) روى عن جعفر، وحماد، وعنه أحمد، وبشر.\nصدوق، توفي سنة (٢١٠ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١٤/ ١٥٧، \"تهذيب الكمال\" للمزي ٣١/ ١٩٥، \"سير أعلام النبلاء\" للذهبي ٩/ ٥٠٥.\nوالسيلحين -بفتح السين واللام وكسر الحاء- قرية قرب بغداد.\nانظر: \"الأنساب\" للسمعاني ٣/ ٣٦٢.\n(٣) أبو معروف العدوي، روى عن الحسن، وعنه السيلحيني. وثقه ابن معين، وقال أبو حاتم: صالح الحديث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٨٦، \"التاريخ الكبير\" للبخاري ٢/ ١٩٨.\n(٤) البصري، ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(٥) [١٢٨٤] الحكم على الإسناد:\nإسناده حسن.\nالتخريج: لم أجده.\n(٦) ثقة، صدوق، كثير الرواية للمناكير.\n(٧) القطيعي، ثقة.\n(٨) ابن ديزيل، حافظ، ثقة.","vol":"11","page":345},{"text":"عليه) (١) قال: ثنا آدم بن أبي إياس (٢) قال: ثنا ابن أبي ذئب (٣) قال: ثنا الحارث بن عبد الرحمن (٤) عن أبي سلمة بن عبد الرحمن بن عوف (٥)، عن عبد الله بن عمرو بن العاص قال: قال رسول الله - ﷺ -: \"لعنة الله على الراشي والمرتشي\" (٦).\n_________\n(١) من (ت).\n(٢) ثقة، عابد.\n(٣) ثقة، فقيه، فاضل.\n(٤) القرشي، روى عن أبي سلمة، وعنه ابن أبي ذئب، صدوق، توفي سنة (١٢٩ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٥/ ٢٥٥، \"الكاشف\" للذهبي ١/ ١٩٥، \"تهذيب التهذيب\" لابن حجر ١/ ٣٣٣.\n(٥) ثقة، مكثر.\n(٦) [١٢٨٥] الحكم على الإسناد:\nرجاله ثقات، والحديث ثابت بطرقه الأخرى.\nوانظر: \"إرواء الغليل\" للألباني (٢٦٢٠).\nالتخريج:\nأخرجه أحمد في \"المسند\" ٢/ ١٦٤ (٦٥٣٢)، وابن ماجه كتاب الأحكام، باب التغليظ في الحيف والرشوة (٢٣١٣)، وعبد الرزاق في \"المصنف\" ٨/ ١٤٨ (١٤٦٦٩)، والطبراني في \"الدعاء\" (ص ٥٧٨) (٢٠٩٣)، وابن الجعد في \"مسنده\" (ص ٤٠٦) (٢٧٦٧)، وأبو داود كتاب الأقضية، باب في كراهية الرشوة (٣٥٨٠)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٣٨، والترمذي (٥٠٧٧)، كلهم من طريق ابن أبي ذئب عن خاله الحارث به.\nوله شاهد من طريق أبي عوانة عن عمرو بن أبي سلمة، عن أبيه، عن أبي هريرة، بلفظه، أخرجه الترمذي كتاب الأحكام، باب ما جاء في الراشي والمرتشي في الحكم (١٣٣٦)، وابن حبان في \"صحيحه\"كما في \"الإحسان\" ١١/ ٤٦٧ (٥٠٧٦)، وقال الترمذي بعد أن أخرجه: وحديث أبي سلمة عن عبد الله بن عمرو، عن النبي - ﷺ - أحسن شيء في هذا الباب، وأصح، وهو كما قال.","vol":"11","page":346},{"text":"وقال الأخفش: السحت كل كسب (١) لا يحل.\nثم قال: ﴿فَإِنْ جَاءُوكَ﴾ يا محمد ﴿فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِنْ تُعْرِضْ عَنْهُمْ فَلَنْ يَضُرُّوكَ شَيْئًا﴾. خيَّر اللهُ تعالى رسولَه في الحكم بينهم، إن شاء حكم، وإن شاء ترك.\nواختلفوا في حكم هذِه الآية، هل هو ثابت؟ وهل للحكام اليوم من الخيار في الحكم بين أهل الذمة إذا احتكموا إليهم، مثل ما جعل الله ﷿ لنبيه - ﷺ -، أم هو منسوخ؟\nفقال أكثر العلماء: هو حكم (٢) ثابت لم ينسخه شيء، وحكام الإسلام في ذلك بالخيار، إن شاءوا حكموا بين أهل الكتاب، وجميع أهل الذمة، وإن شاءوا أعرضوا ولم يحكموا بينهم، وإن حكموا حكموا بينهم بحكم الإسلام، وهو قوله ﴿لِيُظْهِرَهُ عَلَى الدِّين كلّه﴾ (٣) وهو جريان حكمنا عليهم. وهذا قول النخعي (٤)،\n_________\n(١) في (ت): أكل، ولم أجده عن الأخفش، ووجدته عن أبي عبيدة في \"مجاز القرآن\" ١/ ١٦٦.\n(٢) من (ت).\n(٣) الصف: ٩.\n(٤) أخرجه عنه سعيد بن منصور في \"سننه\" ١٤٧٩/ ٤ (٧٤٦)، وعبد الرزاق في \"المصنف\" ٦/ ٦٣ (١٠٠٠٨)، والطبري في \"جامع البيان\" ٦/ ٢٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٣٦، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ١٣٤) (٢٤٢)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٤٦. =","vol":"11","page":347},{"text":"والشعبي (١)، وعطاء (٢)، وقتادة (٣).\nوقال آخر (٤): هو منسوخ، نسخه قوله تعالى: ﴿وَأَنِ احكمُ بَينَهُم بِمَا أَنزَلَ اللَّهُ﴾ وإليه ذهب الحسن (٥)، ومجاهد (٦)، وعكرمة (٧)، والسدي، وروى ذلك عن ابن عباس، قال: لم ينسخ من المائدة إلا هاتان الآيتان، قوله ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ﴾ الآية، نسخها: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ (٨)، وقوله: ﴿فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ﴾ نسختها: ﴿وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ﴾ (٩).\n_________\n(١) أخرجه عنه سعيد في \"سننه\" ٤/ ١٤٧٩ (٧٤٦)، وعبد الرزاق في \"المصنف\" ٦/ ٦٣ (١٠٠٠٨)، والطبري في \"جامع البيان\" ٦/ ٢٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٣٦، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ١٣٤) (٢٤٢)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٤٦.\n(٢) أخرجه عبد الرزاق في \"المصنف\" ٦/ ٦٢ (١٠٠٠٦)، والطبري في \"جامع البيان\" ٦/ ٢٤٤، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٢٩٣ (٤٥٣).\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٤٤، وقد رجح هذا القول. وهو المنصوص عن أحمد، \"المغني\" لابن قدامة ١٢/ ٣٨٢.\n(٤) في (ت): آخرون.\n(٥) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٤٥.\n(٦) أخرجه أبو عبيدة في \"الناسخ والمنسوخ\" (ص ١٣٥) (٢٤٤)، والطبري في \"جامع البيان\" ٦/ ٢٤٥ - ٢٤٦.\n(٧) أخرجه عبد الرزاق في \"المصنف\" ٦/ ٦٣ (١٠٠١٠)، والطبري في \"جامع البيان\" ٦/ ٢٤٥، وأبو عبيد في \"غريب الحديث\" (٢٤٥)، وقد روى ذلك السدي عن عكرمة.\n(٨) التوبة: ٥.\n(٩) أخرجه ابن أبي حاتم في \"تفسيره\" ٤/ ١١٣٥، والنسائي في \"السنن الكبرى\" =","vol":"11","page":348},{"text":"فأما إقامة الحدود عليهم: فأهل العراق يرون إقامة الحدود عليهم، إلا أنَّهم لا يرون الرَّجم، وقالوا: لأنَّهم لا يكونون محصنين، وتأوَّلوا رجم النبي - ﷺ - اليهوديَّين أنَّه رجمهما بكتابهم التوراة، لما اتفقوا على رضاهم بحكم التوراة، ثم أنكروا الرجم، وكان في التوراة فأخفوه، فأظهر رسول الله - ﷺ - ما كتموه (من ذلك) (١).\nوأهل الحجاز لا يرون إقامة الحدود عليهم، ويذهبون إلى أنَّهم صولحوا على شركهم، وهو أعظم من الحدود التي يأتون، وتأوَّلوا رجم النبي - ﷺ - اليهوديَّين أنَّ ذلك قبل أن تؤخذ منهم الجزية، إلا أنَّ على الإمام أن يمنعهم من المظالم والفساد، فأمَّا إذا كان أحد الطرفين مسلمًا، مثل أن يزني رجل من أهل الذمة بمسلمة، أو بسرق من مسلم أقيم عليه الحد، ويحكم عليه بحكم الإسلام (٢).\n﴿وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ﴾ أي: بالعدل ﴿إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ﴾ العادلين.\n\n<span data-type=\"title\" id=toc-1080>٤٣ </span>- ﴿وَكَيْفَ يُحَكِّمُونَكَ﴾\nتعجيب، وفيه اختصار -أي: وكيف يجعلونك حاكمًا\n_________\n= ٤/ ٨٠ (٦٣٦٩)، والطبراني في \"المعجم الأوسط\" ٨/ ٢٢٨ (٨٤٨٣)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٤٨، كلهم من طريق سفيان بن حسين عن الحكم، عن مجاهد، عن ابن عباس.\n(١) من (ت).\n(٢) انظر: في هذِه المسألة: \"الأم\" للشافعي ٦/ ١٥٠، \"المغني\" لابن قدامة ١٢/ ٣٨٢.","vol":"11","page":349},{"text":"فيرضون بحكمك ﴿وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ﴾ وهو الرَّجم، ﴿ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَلِكَ وَمَا أُولَئِكَ بِالْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1081>٤٤ </span>- ﴿إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ﴾\nفإن قيل: فهل كان نبي غير مسلم؟\nفالجواب عنه: أنَّ الله تعالى وصف هؤلاء النبيين بالإسلام لا على أنَّ غيرهم من النبيين لم يكونوا مسلمين، وهذا كقوله سبحانه لمحمد: ﴿فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ﴾ (١) لا على أن غيره من الأنبياء لم يؤمنوا بالله وكلماته.\nوقيل: لم يرد به الإسلام الذي هو ضد الكفر، وإنَّما المراد به: الذين انقادوا لحكم الله فلم يكتموه، كما كتم هؤلاء (٢)، يعرِّض بأهل الكتاب، وهذا كقوله تعالى: ﴿وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ (٣)، وقال زيد بن عمرو بن نفيل (٤):\n_________\n(١) الأعراف: ١٥٨.\n(٢) في (ت): أهل الكتاب.\n(٣) آل عمران: ٨٣.\n(٤) العدوي، كان ممن تحنَّف في الجاهلية، وهجر ما كان عليه المشركون من عبادة الأصنام، ووأد البنات، وكان يقول: يا معشر قريش! والذي نفسي بيده! ما أصبح منكم أحد على دين إبراهيم غيري. مات قبل البعثة بخمس سنوات.\nانظر:، السيرة النبوية\" لابن هشام ١/ ٢٤٤، \"الإصابة\" لابن حجر ٤/ ٦١، \"بلوغ الأرب\" للألوسي ٢/ ٤٧.","vol":"11","page":350},{"text":"أسلمت وجهي لمن أسلمت ..\nالأبيات (١).\nوقيل: معناه الذين أسلموا أنفسهم إلى الله، كما روي أنَّ النبي - ﷺ - كان يقول إذا أوى إلى فراشه: \"أسلمت نفسي إليك\" (٢).\nوقيل: معناه يحكم بها النبيون الذين أسلموا لما في التوراة، ودانوا، وحكموا بها، فلذلك خصَّهم، لأنَّه قد كان من النبيين من لم يسلم لما في التوراة من الشرائع ولم يعمل به، منهم: عيسى (ابن مريم (٣) ﵇ وهو كقوله: ﴿لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا﴾ (٤)، وهو معنى قول ابن حيَّان (٥): يحكم بما في التوراة من لدن موسى إلى عيسى، ﵉.\nوقال الحسن، والسدي (٦): أراد به محمدًا - ﷺ -، حكم على اليهود\n_________\n(١) في (ت) تكملة الأبيات وهي: ... له المزن، تحمل عذبًا زلالًا.\nوأسلمت وجهي لمن أسلمت ... له الأرض، تحمل صخرًا ثقالًا\nوقد ذكرها ابن إسحاق، كما في \"السيرة النبوية\" لابن هشام ١/ ٢٤٩.\n(٢) قطعة من حديث أخرجه البخاري في كتاب الدعوات، باب إذا بات طاهرا (٦٣١١)، ومسلم كتاب الذكر والدعاء، باب: ما يقول عند النوم وأخذ المضجع (٢٧١٠)، والنسائي في \"السنن الكبرى\" ٦/ ١٩٢ (١٠٦٠٩)، وغيرهم من حديث البراء.\n(٣) سقط من (ت).\n(٤) المائدة: ٤٨.\n(٥) يعني: مقاتل، وقد أخرج قوله ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٣٨.\n(٦) أخرج قوليهما الطبري في \"جامع البيان\" ٦/ ٢٤٩.","vol":"11","page":351},{"text":"بالرَّجم، فذكره بلفظ الجمع، كما قال: ﴿إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً﴾ (١) وقال: ﴿أَمْ يَحْسُدُونَ النَّاسَ﴾ (٢) ونحوه.\n﴿وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ﴾ يعني: العلماء، وهم ولد هارون عيله السلام، واحدهم: حَبْر وحِبْر، وهو العالم المحكم للشيء، ومنه قيل لكعب بن ماتع (٣): كعب الأحبار، وكعب الحبر.\nوقال الفراء: أكثر ما سمعت العرب تقول في واحد الأحبار: حِبْر، بكسر الحاء (٤).\nواختلفوا في اشتقاق هذا الاسم، فقال الكسائي، وأبو عبيد (٥): هو من الحبر الذي يكتب به.\nوقال النضر بن شميل: سألت الخليل عنه، فقال: هو من الحبار، وهو الأثر الحسن، وأنشد:\n_________\n(١) النحل: ١٢٠.\n(٢) النساء: ٥٤.\n(٣) الحميري، اليماني، أسلم بعد وفاة النبي - ﷺ -، وكان عالمًا بالتوراة، ونقل إلى الأمة من أخبارها العجائب، والغرائب، سامحه الله تعالى، وكان حسن الإسلام، متين الديانة، توفي بحمص ذاهبًا للغزو، في أواخر خلافة عثمان - ﵁ -.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٦١، \"سير أعلام النبلاء\" للذهبي ٤٨٩/ ٣، \"شذرات الذهب\" لابن العماد الحنبلي ١/ ٤٠.\n(٤) لم أجده في \"معاني القرآن\"، وقد نقله عنه الطبري في \"جامع البيان\" ٦/ ٢٥٠.\n(٥) الذي في \"غريب الحديث\" ١/ ٦٠ يناقض ما ذكره المؤلف، حيث قال أبو عبيد: وهو عندي بالحبر أشبه، لأنه مصدر من حبرته حبرا، أي: حسَّنته.\nونقل ابن منظور في \"لسان العرب\" (حبر) عنه ذلك أيضًا.","vol":"11","page":352},{"text":"لا تملأِ الدَّلوَ، وعرِّقْ فيها ... ألا ترى حبار من تَسْقيها (١)؟ !\nقطرب: هو من الحبر والحبر معًا، وهو الجمال والهيئة (٢)، يدل عليه قوله - ﷺ -: \"يخرج من النار رجل قد ذهب حَبْره وسَبْره\" (٣)، فالعالم بهي بجمال العلم.\nوسأل العباس رسول الله - ﷺ -: يا ابن أخي فيم الجمال؟ قال: \"في اللسان\" (٤).\nوقال مصعب بن الزبير لابنه: يا بني، تعلم العلم، فإن كان لك مال كان جمالًا، وإن لم يكن لك مال كان ما، وجمالًا (٥).\n_________\n(١) ذكره أبو عبيد في \"غريب الحديث\" ١/ ٦٠، وفي \"لسان العرب\" لابن منظور (حبر)، وقوله: عرِّق فيها، بتشديد الراء مع الكسر -أي: اجعل فيها ماء قليلًا، ومنه قيل: طلاء معرق. ولم أعثر على قائل البيت.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٦١.\nوانظر: \"الاشتقاق\" لابن دريد (ص ٤٣٠).\n(٣) أخرج الطبري في \"جامع البيان\" ٢١/ ٦١ عند قوله: ﴿فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ (٥٥)﴾ أثرَا عن مطرف بن عبد الله بلفظ: والله لولا أنَّه عرفه ما عرفه، لقد غيرت النار حَبْره وسَبْره.\nوانظر: \"التخويف من النار\" لابن رجب الحنبلي (ص ١٥٦)، ولم أجده مرفوعًا بعد البحث عنه.\n(٤) الحديث لم أجده بعد البحث عنه في مظانه.\n(٥) ذكره عنه الماوردي في \"أدب الدنيا والدين\" (ص ٢٣)، وأخرج ابن عبد البر في \"جامع بيان العلم وفضله\"١/ ٢٤٦ (٢٨٢) أثرًا بمعناه عن عبد الملك بن مروان.","vol":"11","page":353},{"text":"﴿بِمَا اسْتُحْفِظُوا﴾ استودعوا ﴿مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ﴾ أنه كذلك ﴿فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُو﴾.\nاختلف العلماء في معنى الآية وحكمها:\nفقال الضحاك، وأبو مجلز، وأبو صالح، وقتادة: نزلت هذِه الآيات الثلاث في اليهود، وليس في أهل الإسلام منها شيء، فأما هذِه الأمَّة فمن أساء منهم، وهو يعلم أنه قد أساء، فليس بدين (١).\nيدل على صحة هذا التأويل ما روى الأعمش، عن عبد الله بن مرة، عن البراء بن عازب، عن النبي - ﷺ - في قوله تعالى: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾ والظالمون والفاسقون. قال: في الكافرين كلها (٢).\nوقال النخعي، والحسن: نزلت هذِه الآيات في بني إسرائيل، ورضي لهذِه الأمة بها، فهي على الناس كلهم واجبة (٣).\nابن عباس، وطاوس: ليس بكفر ينقل عن الملة، بل إذا فعل ذلك\n_________\n(١) أخرجه عنهم الطبري في \"جامع البيان\" ٦/ ٢٥٢ عن عبيد الله بن عبد الله، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٤٣ عن الحسن، وأخرجه سعيد بن منصور في \"سننه\" ٤/ ١٤٨٥ (٧٥٠) عن ابن عباس.\n(٢) سبق التخريج، وهذِه القطعة منه هنا تتمة ما هنالك.\n(٣) أخرج قول النخعي عبد الرزاق في \"تفسير القرآن\" ١/ ١٩١، ومن طريقه الطبري في \"جامع البيان\" ٦/ ٢٥٦، وأخرج أيضًا قول الحسن ٦/ ٢٥٧.","vol":"11","page":354},{"text":"فهو به كفر، وليس كمن يكفر (١) بالله واليوم الآخر.\nعطاء: هو كفر دون كفر، وظلم دون ظلم، وفسق دون فسق (٢).\nعكرمة: معناه: ومن لم يحكم بما أنزل الله، جاحدًا به فقد كفر، ومن أقرَّ به ولم يحكم به فهو ظالم فاسق. وهي رواية الوالبي عن ابن عباس (٣).\nوسمعت أبا القاسم بن حبيب يقول: سمعت أبا بكر بن عبدش (٤) يحكي عن الحسين بن الفضل: ﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ﴾ جاحدًا (٥) ﴿فَأُولَئِكَ هُمُ الْكَافِرُونَ﴾ قال: عقدًا لا إنفاذًا.\nوسمعت أبا القاسم الحبيبي (٦) يقول: سمعت أبا زكريا العنبري (٧) يحكي عن عبد العزيز بن يحيى الكناني أنه سئل عن هذِه الآيات فقال:\n_________\n(١) في (ت): كفر.\nوأخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٩١ عن طاوس، والطبري في \"جامع البيان\" ٦/ ٢٥٦ عن طاوس وابن عباس.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ١٩١، والطبري في \"جامع البيان\" ٦/ ٢٥٦.\n(٣) عند الطبري في \"جامع البيان\" ٦/ ٢٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٤٢.\n(٤) كذا في النسخ، ولعل الصواب: ابن عبدوس، وهو أبو بكر محمد بن أحمد النيسابوري، فقيه إمام، توفي سنة (٣٦٩ هـ).\nانظر: \"إنباه الرواة\" للقفطي ٣/ ٥٦، \"سير أعلام النبلاء\" للذهبي ١٧/ ٥٧.\n(٥) سقط من (ت)، ولم أجد قول الحسين بعد البحث عنه.\n(٦) قيل: كذبه الحاكم.\n(٧) يحيى بن محمد، الإمام، المفسر، الثقة.","vol":"11","page":355},{"text":"إنَّها تقع على جميع ما أنزل الله لا على بعضه، فكلُّ من لم يحكم بجميع ما أنزل الله فهو كافر، ظالم فاسق، فأمَّا من حكم بما أنزل الله من التوحيد، فترك الشرك ثم لم يحكم ببعض ما أنزل الله من الشرائع استوجب حكم هذِه الآيات (١).\nقالت العلماء: هذا إذا ترك نصَّ حكم الله عيانًا عمدًا، فأمَّا من جهله، أو خفي عليه، أو أخطأ في تأويلٍ انتزعه أو دليل اتجه له، فلا.\nوأجراها بعضهم على الظاهر، قال ابن مسعود، والسدي: من ارتشى في الحكم، وجار فيه، وبدَّله عمدًا، فهو كافر (٢).\n\n<span data-type=\"title\" id=toc-1082>٤٥ </span>- قوله: ﴿وَكَتَبْنَا عَلَيْهِمْ فِيهَا﴾ أي: وأوجبنا على بني إسرائيل في التوراة ﴿أَنَّ النَّفْسَ\n_________\n(١) [١٢٨٦] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم.\nالتخريج:\nلم أجده منسوبًا إليه بعد البحث عنه.\nوانظر: \"الوسيط\" للواحدي ٢/ ١٩١.\n(٢) أخرجه سعيد بن منصور في \"سننه\" ٤/ ١٤٦٦ (٧٤٠) عن ابن مسعود، والطبري في \"جامع البيان\" ٦/ ٢٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٤٢ عن السدي، والمؤلف نقل عنهما بالمعني، ولم يلتزم نص العبارة عنهما.\nوقد فصَّل الشيخ محمد بن إبراهيم ﵀ في مسألة الحكم بغير ما أنزل الله تفصيلًا علميًا متينًا، وقرر هذِه المسألة بما لا مزيد عليه.\nانظر: رسالته القيمة: \"تحكيم القوانين\".\nوانظر: \"الحكم بغير ما أنزل الله: أحواله وأحكامه\"، د. عبد الرحمن المحمود.","vol":"11","page":356},{"text":"بِالنَّفْسِ﴾ يعني: النفس القاتلة بالنفس المقتولة، وما يقتل به ﴿الْعَيْنَ بِالْعَيْنِ﴾ تُفْقأ بها ﴿وَالْأَنْفَ بِالْأَنْفِ﴾ يُجْدع به ﴿وَالْأُذُنَ بِالْأُذُنِ﴾ يُقْطع به، وخفَّف نافع: ﴿وَالْأُذُنَ﴾ في جميع القرآن، وثقَّله الباقون (١) ﴿وَالسِّنَّ بِالسِّنِّ﴾ يُقلع به، وسائر الجوارح قياسًا على العين، والأنف، والأذن ﴿وَالْجُرُوحَ قِصَاصٌ﴾.\nوهذا مخصوص فيما يمكن القصاص فيه، فأمَّا ما كان من رضَّة لحم، أو هَيْضة عظم، أو هدَّة ركن، لا يحيط به العلم، ففيه أَرْش، أو حكومة (٢).\n_________\n(١) أي: قرأ نافع بسكون الذال، والباقون بضمها.\nانظر: \"الإقناع\" لابن الباذش ٢/ ٦٣٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٤.\n(٢) قوله: (رضة لحم) الرضّ هو: الدقُّ الذي يكسر، ويفتت.\nانظر: \"القاموس المحيط\" للفيروزآبادي (رضَّ).\nوقوله: (هيضة عظم) أي: الكسر بعد الجبر، وقيل: كسر العظم كسرا دون الهدِّ، وفوق الرضِّ.\nانظر: \"القاموس المحيط\" للفيروزآبادي (هض).\nوقوله: (هدَّة ركن) الهد هو: الكسر الشديد.\nانظر: \"القاموس المحيط\" للفيروزآبادي (هد).\nوقوله: (أرش، أو حكومة) الأرش: هو دية الجراحات، وقيل: ليس له قدر معلوم.\nانظر: \"القاموس المحيط\" للفيروزآبادي (أرش)، \"المطلع\" للبعلي (ص ٢٣٧).\nو(الحكومة) مصدر حكم يحكم -أي: ما يحكم به القاضي.\nانظر: \"القاموس المحيط\" للفيروزآبادي (حكم).","vol":"11","page":357},{"text":"واختلف القراء في هذِه الآية، فقرأ الكسائي ﴿وَالْعَيْنَ﴾ رفعًا إلى آخره، واختاره أبو عبيد، لما:\n[١٢٨٧] أخبرنا أبو محمد عبد الله بن يوسف بن أحمد الأصبهاني (بقراءتي في المحرم سنة تسع وثمانين وثلاثمائة) (١) قال أخبرنا أبو رجاء محمد بن حامد بن محمد التميمي (٢) المقرئ بمكة (سنة أربعين وثلاثمائة) (٣)، قال ثنا أبو عبد الله محمد بن الجهم السمري (٤)، ثنا عبد الله بن عمرو بن أمية (٥)، عن عبد الله بن المبارك (٦)، عن يونس بن يزيد الأيلي (٧)، عن ابن شهاب (٨)، عن أنس: أن رسول الله - ﷺ - قرأ: ﴿وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ﴾ نصبًا، ورفع ﴿وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ\n_________\n(١) من (ت).\nوالأصبهاني ثقة.\n(٢) مقرئ، متصدر، ثقة.\n(٣) من (ت).\n(٤) ثقة، صدوق.\n(٥) الضمري، أبو جعفر، ذكره ابن حبان في \"الثقات\"، وقال ابن حجر في \"تقريب التهذيب\": مقبول، وذكره أيضًا البخاري في \"التاريخ الكبير\" ٥/ ١٥٣، ابن أبي حاتم \"الجرح والتعديل\" ٥/ ١١٨، \"الثقات\" لابن حبان ٥/ ٤٠، \"تهذيب الكمال\" للمزي ١٥/ ٣٤٩، \"تقريب التهذيب\" لابن حجر (٣٤٩٦).\n(٦) الإمام، الثقة، الثبت.\n(٧) ثقة، إلا أن في روايته عن الزهري، وهمًا قليلًا.\n(٨) الزهري، الفقيه الحافظ، متفق على جلالته وإتقانه.","vol":"11","page":358},{"text":"﴿الْجُرُوحَ قِصَاصٌ﴾ رفع كله (١).\nوأما أبو جعفر، وابن كثير، وابن عامر، وأبو عمرو فكانوا يرفعون ﴿وَالْجُرُوحَ﴾ وينصبون سائرها، واختاره أبو حاتم، قال: لأن لها نظائر في القرآن، منها قوله: ﴿أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ﴾ (٢)، ﴿إِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَنْ يَشَاءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ﴾ (٣)، ﴿وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا﴾ (٤).\nوقرأ نافع، وعاصم، والأعمش، وحمزة، ويعقوب، وأيوب كلها نصبًا (٥)، ودليلهم قراءة أبي: (إن النفس بالنفس، وإن العين بالعين،\n_________\n(١) [١٢٨٧] الحكم على الإسناد:\nفيه عبد الله بن عمرو، مقبول، والحديث ثابت من وجه آخر عن ابن المبارك، كما سيأتي في التخريج.\nالتخريج:\nأخرجه الدوري في \"جزء قراءات النبي - ﷺ -\" (ص ٨٨) (٣٧) من طريق يحيى بن واضح، عن ابن المبارك به مثله. وهذا سند صحيح.\nوأخرجه من طريق ابن المبارك أيضًا أبو داود، كتاب الحروف والقراءات، باب (٣٩٧٧)، والترمذي، أبواب القراءات (٢٩٢٩)، والحاكم في \"المستدرك\" ٢/ ٢٥٨، وصححه الحاكم، وهو كما قال.\n(٢) التوبة: ٣.\n(٣) الأعراف: ١٢٨.\n(٤) الجاثية: ٣٢.\n(٥) نظر: هذِه الأوجه في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٦٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٤، وأيوب لعله بن تميم التميمي، ضابط مشهور، توفي سنة (١٩٨ هـ).\nانظر: \"غاية النهاية\" لابن الجزري ١/ ١٧٢.","vol":"11","page":359},{"text":"وإن الأنف (وإن الأذن) (١)، وإن السن، وإن الجروح قصاص).\n﴿فَمَنْ تَصَدَّقَ بِهِ﴾ أي: بالقصاص ﴿فَهُوَ كَفَّارَةٌ لَهُ﴾، اختلفوا في الهاء التي في قوله ﴿بِهِ﴾، فقال قوم: هي كناية عن المجروح وولي القتيل، ومعناه: فمن تصدق به فهو كفارة للمتصدق، يهدم عنه ذنوبه بقدر ما تصدق به، وهو قول. عبد الله بن عمرو، والحسن، والشعبي، وقتادة، وجابر بن زيد (٢).\nودليل هذا التأويل:\n[١٢٨٨] ما أخبرني ابن فنجويه (٣) قال: ثنا عمر بن الخطاب (٤)، ثنا عبد الله بن الفضل (٥)، قال: ثنا أبو خيثمة (٦)، ثنا جرير (٧)، عن مغيرة (٨)، عن الشعبي (٩)، عن عبادة بن الصامت (١٠)، قال: قال رسول الله - ﷺ -: \"من تصدق من جسده بشيء كفَّر الله عنه بقدره من\n_________\n(١) سقط من (ت)، وقراءة أبيِّ ذكرها أبو حيان في \"البحر المحيط\" ٣/ ٥٠٧.\n(٢) أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ٢٦٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٤٦ عن ابن عمرو.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم يتبين لي من هو.\n(٥) ابن ذاخرة، لم أجده.\n(٦) زهير بن حرب، ثقة، ثبت.\n(٧) ابن عبد الحميد، ثقة، صحيح الكتاب، قيل: كان يهم بأخرة.\n(٨) ابن مقسم الضبي، ثقة، متقن، وكان يدلس.\n(٩) ثقة، مشهور، فقيه، فاضل.\n(١٠) صحابي، مشهور.","vol":"11","page":360},{"text":"ذنوبه\" (١).\n[١٢٨٩] وأخبرني الحسين بن محمد (٢) قال: ثنا أبو بكر (بن مالك) (٣) القطيعي (٤)، حدثنا عبد الله بن أحمد بن حنبل (٥) قال: حدثني أبي (٦)، ثنا وكيع (٧)، ثنا يونس بن أبي إسحاق (٨)، عن أبي السَّفَر (٩) قال: كسر رجل من قريش سنَّ رجل من الأنصار،\n_________\n(١) [١٢٨٨] الحكم على الإسناد:\nإسناد المصنف فيه عمر بن الخطاب، وعبد الله بن الفضل لم أجدهما؛ لكن الحديث صحيح من غير طريقهما، كما سيأتي في التخريج.\nالتخريج:\nأخرجه النسائي في \"السنن الكبرى\" ٦/ ٣٣٥ (١١١٤٦)، والواحدي في \"الوسيط\" ٢/ ١٩٣، والضياء في \"الأحاديث المختارة\" ٨/ ٣٠٤ (٣٦٦٠) من طريق جرير عن مغيرة به، وقال الضياء: إسناده صحيح.\nوأخرجه أحمد في \"مسنده\" ٥/ ٣٢٩ (٢٢٧٩٢)، والطبري في \"جامع البيان\" ٦/ ٢٦٠ من طريق هشيم، عن جرير به.\n(٢) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) من (ت).\n(٤) ثقة.\n(٥) ثقة.\n(٦) إمام، ثقة، حافظ، فقيه.\n(٧) ثقة، حافظ، عابد.\n(٨) صدوق، يهم قليلًا.\n(٩) أبو السفر -بفتح السين والفاء- سعيد بن يحمد الهمداني، روى عن البراء، وأبي الدرداء، ولم يسمع منه، وعنه يونس، وشعبة، ثقة، توفي سنة (١١٣ هـ).\nانظر: \"تهذيب الكمال\" للمزي ١١/ ١٠١، \"سير أعلام النبلاء\" للذهبي ٥/ ٧٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٩.","vol":"11","page":361},{"text":"فاستعدى عليه معاوية (١)، فقال القرشي: إن هذا داق سني.\nقال معاوية: كلا، إنا سنرضيه، فلما ألح عليه الأنصاري قال معاوية: شأنك لصاحبك (٢)، وأبو الدرداء جالس، فقال أبو الدرداء: سمعت رسول الله - ﷺ - يقول: \"ما من مسلم يصاب بشيء من جسده فتصدق به إلا رفعه الله ﷿ به درجة، وحط عنه به خطيئة\"، فقال الأنصاري: أنت سمعت هذا من رسول الله - ﷺ -؟ قال: نعم، سمعته أذناي، ووعاه قلبي، فعفا عنه (٣).\n[١٢٩٠] وأخبرني الحسين بن محمد (٤) قال: ثنا هارون بن محمد ابن هارون العطار (٥)، قال: ثنا الحسن بن علي بن عيسى السيسري (٦)\n_________\n(١) في (ت): بصاحبك.\n(٢) صحابي، مشهور.\n(٣) [١٢٨٩] الحكم على الإسناد:\nإسناده ضعيف لانقطاعه بين أبي السفر، وأبي الدرداء؛ لكن يشهد له حديث عبادة قبله، وبه يتقوى حديث أبي الدرداء.\nالتخريج:\nأخرجه المحاملي في \"الأمالي\" (ص ٣٣١) (٥٧)، وأحمد في \"مسنده\" ٦/ ٤٤٨ (٢٧٥٣٤)، وابن ماجه كتاب الديات، باب العفو في القصاص، والترمذي في أبواب الديات، باب ما جاء في العفو (١٣٩٣)، والطبري في \"جامع البيان\" ٦/ ٢٦٠، والبيهقي في \"السنن الكبرى\" ٨/ ٥٥ من طريق يونس، عن أبي السفر، عن أبي الدرداء.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) لم أجده. =","vol":"11","page":362},{"text":"قال: أخبرنا إسحاق الأزرق (١)، عن عوف (٢)، عن علقمة بن وائل الحضرمي (٣)، عن أبيه (٤) قال: جيء بالقاتل الذي قتل إلى رسول الله - ﷺ -، جاء به ولي المقتول فقال له رسول الله - ﷺ -: \"أتعفو؟ \"قال: لا، قال: \"أتأخذ الدية؟ \"قال: لا، قال: \"أتقتل؟ \" قال: نعم، قال: \"فاذهب\".\nفلما ذهب دعاه فقال له: \"أتعفو؟ \"قال: لا، قال: \"أتأخذ الدية؟ \" قال: لا، قال: \"أتقتل؟ \" قال: نعم، قال: \"فاذهب\". فلما ذهب دعاه فقال له: \"أما إنك إن عفوت عنه فإنه يبوء بإثمك، وإثم صاحبك\"، قال: فعفا عنه، فأرسله، فرأيته وهو يجر نَسْعَتَه (٥).\n_________\n(١) ثقة.\n(٢) ابن أبي جميلة الأعرابي، ثقة، رمي بالقدر والتشيع.\n(٣) ابن حجر الحضرمي، صدوق.\n(٤) صحابي، مشهور.\n(٥) [١٢٩٠] الحكم على الإسناد:\nإسناد المؤلف فيه السيسري، والعطار مجهولان، والحديث صحيح من غير هذا الوجه، كما سيأتي في التخريج.\nالتخريج:\nأخرجه النسائي في \"السنن الكبرى\" ٤/ ٢١٣ (٦٩٢٥) من طريق محمد بن إسماعيل، عن إسحاق الأزرق، عن عوف به. وهذا سند صحيح.\nوأخرجه أبو داود كتاب الديات، باب الإمام يأمر بالعفو في الدم (٤٤٩٩)، والطبراني في \"المعجم الكبير\" ٢٢/ ١٠ (٦)، والبيهقي في \"السنن الكبرى\" ٨/ ٥٥، والدارمي في \"المسند\" (٢٤٠٤)، وابن أبي شيبة في \"المصنف\" ٩/ ٢٦٠ (٢٨٤٥٤) من طريق عوف، عن حمزة أبي عمر العائذي عن علقمة به. =","vol":"11","page":363},{"text":"[١٢٩١] وأخبرني الحسين بن محمد (١) قال [ثنا] محمد بن علي ابن الحسين القاضي (٢) قال: ثنا أبو نصر محمد بن حمدويه المروزي (٣) قال ثنا محمود بن آدم (٤) قال: ثنا سفيان (٥) قال: ثنا عمران (٦) عن عدي بن ثابت الأنصاري (٧) قال: طعن رجل رجلًا على عهد معاوية، فأعطوه ديتين على أن يرضى فلم يرض، فأعطوه ثلاث ديات، فلم يرض، فحدَّث رجل (٨) من أصحاب النبي - ﷺ - عن النبي - ﷺ - أنه قال: \"من تصدق بدم فما دونه كان كفارة له من يوم ولد إلى يوم تصدق به\"، قال: فتصدق به (٩).\n_________\n= وأخرجه الطبراني في \"المعجم الكبير\" ٢٢/ ٤٣ (١٠٨) من طريق وكيع عن شعبة، عن عمرو بن مرة، عن أبي البختري، عن عبد الرحمن اليحصبي، عن وائل بن حجربه.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ابن الفأفاء، لم يذكر بجرح أو تعديل.\n(٣) ثقة، حافظ.\n(٤) صدوق.\n(٥) ابن عيينة، ثقة، حافظ، إمام، تغير بأخرة، وربما دلس عن الثقات.\n(٦) ابن ظبيان الحنفي، روى عن عدي، وعنه ابن عيينة.\nضعيف، رمي بالتشيع.\nانظر: \"المجروحين\" لابن حبان ٢/ ١٢٣، \"الضعفاء\" للعقيلي ٣/ ٢٩٨، \"الكامل\" لابن عدي ٥/ ١٧٤٧.\n(٧) ثقة، رمي بالتشيع.\n(٨) الرجل المبهم الذي حدث عن النبي - ﷺ - لعله أبو الدرداء، الذي سبق حديثه قريبا، وقد بحثت عنه كثيرًا فلم أجده على القطع، وعلى كلِّ فجهالة الصحابي لا تضر.\n(٩) [١٢٩١] الحكم على الإسناد:\nإسناده ضعيف، آفته عمران، ومحمد القاضي لم يذكر بجرح أو تعديل. =","vol":"11","page":364},{"text":"[١٢٩٢] وأخبرني الحسين (بن محمد) (١) قال: ثنا عبد الله بن يوسف بن أحمد بن مالك (٢)، قال: ثنا أبو يعقوب يوسف بن أحمد ابن كركا (٣)، قال: ثنا أبو يعقوب إسحاق بن إبراهيم (٤) بمصر، قال: ثنا عبد الأعلى بن حماد (٥) قال ثنا بشر بن منصور (٦)، عن عمر بن نبهان (٧)، عن جابر بن عبد الله، عن النبي - ﷺ - أنه قال: \"ثلاث من جاء بهن مع إيمان دخل الجنة، من أي أبواب الجنة\n_________\n= التخريج:\nأخرجه سعيد بن منصور في \"سننه\" ٤/ ١٤٩٥ (٧٦٢)، وابن أبي شيبة في \"المصنف\" ٢/ ١٣٣ (١٨٦١)، وأبو يعلي في \"مسنده\" ١٢/ ٢٨٤ (٦٨٦٩)، والطبري في \"جامع البيان\" ٦/ ٢٦٢، كلهم من طريق سفيان عن عمران به.\n(١) من (ت).\nوهو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ابن الخليل الجلاب، ثقة.\n(٥) النرسي الباهلي، ثقة.\n(٦) السليمي، روى عن عمر بن نبهان، والثوري، وشعبة، وعنه عبد الأعلى، والفضيل، قال أحمد: ثقة، ثقة، وزيادة، وقال الحافظ: صدوق، عابد، زاهد، توفي سنة (١٨٠ هـ).\nانظر: \"التاريخ الكبير\" للبخاري ٢/ ١ (٨٤)، \"الجرح والتعديل\" لابن أبي حاتم ١/ ١ (٣٦٦)، \"الكاشف\" للذهبي ١/ ١٥٧، \"تقريب التهذيب\" لابن حجر (٧٠٤).\n(٧) العبدي، روى عن أبي شداد، والحسن، وعنه بشر، قال البخاري: لا يتابع في حديثه. وقال ابن حجر: ضعيف.\nانظر: \"التاريخ الكبير\" للبخاري ٣/ ٢ (٢٠٢)، \"تهذيب الكمال\" للمزي ٢١/ ٥١٥، \"تقريب التهذيب\" لابن حجر (ص ٧٢٨).","vol":"11","page":365},{"text":"شاء، وزُوِّج من الحور العين حيث شاء، من أدى دينًا خفيًّا، وعفا عن قاتله، وقرأ دبر كل صلاة مكتوبة عشر مرات ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ \"، قال أبو بكر: أو إحداهن يا رسول الله، قال: \"أو إحداهن\" (١).\nوقال آخرون: عنى بذلك الجارح والقاتل يعني: إذا عفا المجني عليه عن الجاني فعفوه عن الجاني كفارة لذنب الجاني، لا يؤاخذ به في الآخرة، كما أن القصاص كفارة له، فأما أجر العافي المتصدق فعلي الله تعالى، قال الله تعالى ﴿فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ﴾ (٢)، وهذا قول إبراهيم ومجاهد، وزيد بن أسلم، وروي ذلك عن ابن عباس (٣)،\n_________\n(١) [١٢٩٢] الحكم على الإسناد:\nإسناده ضعيف جدّا، عبد الله بن يوسف، وابن كركا لم يذكر بجرح أو تعديل، وعمر ضعيف.\nالتخريج:\nأخرجه الطبراني في \"الدعاء\" (ص ٢١٢) (٦٧٣)، وفي \"المعجم الأوسط\" ٣/ ٣٤٧ (٣٣٦١)، وأبو نعيم في \"حلية الأولياء\" ٦/ ٢٤٣ من طريق بشر، عن عمر، عن أبي شداد، عن جابر به، وأبو شداد هذا مجهول، ولم يذكر في سند المؤلف فلعله سقط من النساخ.\n(٢) الشورى: ٤٠.\n(٣) أخرج ذلك عنهم الطبري في \"جامع البيان\" ٦/ ٢٦١.\nوأخرج قول إبراهيم، ومجاهد أيضًا سعيد بن منصور في \"سننه\" ٤/ ١٤٩٤ - ١٤٩٥ (٧٦٠، ٧٦١)، والثوري في \"تفسيره\" (ص ١٠٢) (٢٤٥)، ومن طريقه ابن أبي شيبة في \"المصنف\" ٩/ ٢٥٩ (٢٨٤٤٥)، وابن حزم في \"المحلي\" ١٢/ ٢٣٢. وأخرج قول ابن عباس أيضًا سعيد بن منصور في \"سننه\" ٤/ ١٤٩١ (٧٥٧)، وابن أبي شيبة في \"المصنف\" ٩/ ٢٥٩ (٢٨٤٥٠)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٤٦.","vol":"11","page":366},{"text":"والقول الأول أجود؛ لأنه ربما تصدق المجني عليه ولم يتب الجارح من فعله (فلم تكن كفارة له) (١)، والدليل عليه قراءة أبي (فمن تُصُدِّق به فهو كفارة له) (٢).\n﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1083>٤٦ </span>- ﴿وَقَفَّيْنَا عَلَى آثَارِهِمْ﴾\nأي: على آثار النبيين المسلمين للتوراة الحاكمين به. ﴿بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَآتَيْنَاهُ الْإِنْجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِلْمُتَّقِينَ﴾.\n\n<span data-type=\"title\" id=toc-1084>٤٧ </span>- قوله: ﴿وَلْيَحْكُمْ أَهْلُ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ﴾\nقراءة العامة بجزم اللام والميم على الأمر، وقرأ يحيى بن وثاب، والأعمش، وحمزة بكسر اللام وفتح الميم، أي: ولكي يحكم (٣).\nقال مقاتل بن حيان: أمر الله الأحبار، والربانيين أن يحكموا بما في التوراة، وأمر القسيسين، والرهبان أن يحكموا بما في الإنجيل، فكفروا وكذبوا بمحمد، وقالوا: عزير ابن الله، والمسيح ابن الله (٤).\n_________\n(١) غير واضحة بالأصل والمثبت من (ت).\n(٢) في مصحف أُبي (ومن يتصدق به فإنه كفارة له).\nانظر: \"البحر المحيط\" لأبي حيان ٣/ ٥٠٩.\n(٣) انظر: \"الحجة\" لابن زنجلة (ص ٢٢٧ - ٢٢٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٤، وقد وجه القراءتين أيضًا الطبري في \"جامع البيان\" ٦/ ٢٦٤.\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٤٨.","vol":"11","page":367},{"text":"﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفِاسقونَ﴾ الخارجون من أمر الله، وقال ابن زيد: الكاذبون (١)، نظيره: ﴿إِن جَاءَكم فَاسِق بِنَبَإٍ﴾ (٢).\n\n<span data-type=\"title\" id=toc-1085>٤٨ </span>- قوله: ﴿وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ﴾\nيا محمد ﴿بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ﴾ أي: الكتب، ﴿وَمُهَيْمِنًا عَلَيْهِ﴾ أي: شاهدًا، قاله السدي (٣)، والكسائي، وهي رواية الوالبي عن ابن عباس (٤).\nقال الشاعر (٥):\nإن الكتاب مهيمن لنبينا ... والحق يعرفه ذوو الألباب\nأي: شاهد.\nسعيد بن جبير (٦)، وأبو عبيدة (٧): مؤتمنا، وهي رواية أبي إسحاق\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٤٩.\n(٢) الحجرات: ٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٦٦ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٦٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٥٠، وزاد السيوطي في \"الدر المنثور\" ٢/ ٥١٣ ابن المنذر.\n(٥) وجدت لحسان في \"ديوانه\" (ص ٣٥):\nأخوات أمك قد علمت مكانها ... والحق يفهمه ذوو الألباب\nفالله أعلم.\n(٦) عند الطبري في \"الجامع البيان\" ٦/ ٢٦٧.\n(٧) في \"مجاز القرآن\" ١/ ١٦٨، ولفظه مصدقًا: مؤتمنًا على القرآن وشاهدًا عليه.","vol":"11","page":368},{"text":"عن التميمي، عن ابن عباس (١).\nالحسن: أمينا (٢)، وهي رواية العوفي عن ابن عباس (٣).\nومعنى أمانة القرآن ما قال ابن جريج: القرآن أمين على ما قبله من الكتب، فما أخبر أهل الكتاب في كتابهم بأمر، فإن كان في القرآن فصدقوا، وإلا فكذِّبوا (٤)، وأصله على هذا القول مؤيمن، فقلبت\n_________\n(١) عند الطبري في \"جامع البيان\" ٦/ ٢٦٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٥٠، وأخرجه سعيد في \"سننه\" ٤/ ١٤٩٨ (٧٦٣)، والبيهقي في \"الأسماء والصفات\" ١/ ١١٧، وزاد في \"الدر المنثور\" للسيوطي ٢/ ٥١٢ ابن مردويه، وعبد بن حميد، والفريابي.\nأبو إسحاق هو: السبيعي، ثقة، مكثر، عابد، اختلط بأخرة.\nالتميمي هو: أربدة -بسكون الراء، وكسر الباء- التميمي، ويقال: أربد، روى التفسير عن ابن عباس، وكان صدوقًا، ولم يرو عنه إلا أبو إسحاق، مات بعد المائة.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ١٧٠، وفي \"تقريب التهذيب\" لابن حجر (ص ١٢٢): صدوق، وفي \"تحرير التقريب\" لشعيب الأرناؤوط وبشار عواد ١/ ١٠٨: بل مجهول، تفرد بالرواية عنه أبو إسحاق السبيعي، ولم يوثقه سوى العجلي، وابن حبان، وروى له أبو داود حديثًا واحدًا، لم يسمه فيه، وقال ابن البرقي: مجهول.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ٣/ ٥١٢ عنه.\n(٣) انظر: \"جامع البيان\" للطبري ٦/ ٢٦٧.\nوفي رواية علي عنه قال: القرآن أمين على كل كتاب قبله.\nأخرجها الطبري في \"جامع البيان\" ٦/ ٢٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٥٠.\n(٤) عند الطبري في \"جامع البيان\" ٦/ ٢٦٦.","vol":"11","page":369},{"text":"الهمزة هاء، كما قيل: أرقت الماء وهرقت، وأبرية وهبرية، وأيهات وهيهات، وإياك وهياك، فهو مبني من أمين (١)، كما بنى بيطر، ومبيطر من بيطار، قال النابغة:\nطعن المبيطر إذ يشفي من العضد (٢)\nوقال الضحاك: قاضيًا (٣).\nعكرمة: دالا (٤).\nابن زيد: مصدقًا (٥).\nالخليل: رقيبًا وحافظًا (٦).\nيقال: هيمن فلان على كذا، إذا شاهده وحفظه.\n[١٢٩٣] وسمعت أبا القاسم (٧) الحبيبي يقول: سمعت أبا منصور\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٢/ ١٨٠، \"لسان العرب\" لابن منظور (أمن).\n(٢) هذا عجز بيت، أوله:\nشك الفريصة بالمدرى فأنفذها\nوقد ذكره ابن منظور في \"لسان العرب\" (بطر) ٤/ ٦٩، وهو في \"ديوانه\" (ص ٤٠)، \"معجم الشواهد العربية\" لعبد السلام هارون (ص ١١٨).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٦٥.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٦٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٦٧ - ٢٦٨.\n(٦) ذكره البغوي في، معالم التنزيل\" ٣/ ٦٥.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٥/ ٢٤٦ بعد أن سرد بعض هذِه الأقوال في معنى ﴿وَمُهَيْمِنًا﴾: وهذِه الأقوال كلها متقاربة المعني، فإن اسم المهيمن يتضمن هذا كله، فهو أمين، وشاهد، وحاكم على كل كتاب قبله.\n(٧) في (ت): الأستاذ، وهو الحسن بن محمد بن حبيب، قيل: كذبه الحاكم.","vol":"11","page":370},{"text":"محمد بن أحمد بن منصور البستي (١) يقول: سمعت أبا عمر محمد بن عبد الواحد اللغوي (٢) يقول: تقول العرب للطائر إذا طار (٣) حول وكره، فيرفرف على فرخه صيانة له: هيمن الطائر يهيمن، وكذلك تقول للطائر إذا أرخى جناحيه وألبسهما بيضه وفرخه هيمن، وكل ذلك تفعله أشبالًا، ومنه قيل لله سبحانه: المهيمن. كأن معناه: الرقيب الرحيم، ورأيت في بعض الكتب أنها لغة العبرانية، فعربت (٤).\nوقرأ مجاهد، وابن محيصن (ومهيمنا) بفتح الميم، بالمفعول به (٥).\n﴿فَاحْكُمْ بَيْنَهُمْ﴾ يا محمد، بين أهل الكتاب، إذا ترافعوا إليك ﴿بِمَا أَنْزَلَ اللَّهُ﴾ بالقرآن، ﴿وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا﴾ أي: سبيلا وسنة، وجمع الشرعة شرع، وكل ما شرعت فيه فهو شريعة وشرعة، ومنه شريعة الماء،\n_________\n(١) لم أجد له ترجمة.\n(٢) المشهور بغلام ثعلب، كان حافطا ذكيًا، من أكابر اللغويين.\n(٣) في (ت): جعل يطير.\n(٤) [١٢٩٣] الحكم على الإسناد:\nالحبيبي قيل: كذبه الحاكم، وشيخه مجهول.\nالتخريج:\nلم أجده.\n(٥) وهي قراءة شاذة.\nإنظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٢)، \"إعراب القراءات الشواذ\" للعكبري ١/ ٤٤١، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٥٣٧.","vol":"11","page":371},{"text":"ومشرعته، ومنه شرائع الإسلام، لشروع أهلها فيها، ويقال: هم شرع سواء، إذا دخلوا في أمر وتساووا فيه (١).\nوالمنهاج، والمنهج، والنهج الطريق البين الواضح، قال الراجز:\nمن يك في شك فهذا فَلْجُ\nماء رُواء وطريق نَهْجُ (٢)\nقال المفسرون: عنى بذلك جميع أهل الملل المختلفة، جعل الله تعالى لكل أهل ملة شريعة، ومنهاجا، فلأهل التوراة شريعة، ولأهل الإنجيل شريعة، ولأهل الفرقان شريعة، يحل الله فيها ما يشاء، ويحرم ما يشاء، فالدين واحد، والشرائع مختلفة (٣).\n﴿وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً﴾ خلقكم (٤) كلكم ﴿أُمَّةً وَاحدَةً﴾ على ملة\n_________\n(١) انظر: في معنى الشرعة: \"لسان العرب\" لابن منظور (شرع)، وقد نقل المصنف كثيرًا من كلام الطبري هنا.\nانظر: \"جامع البيان\" ٦/ ٢٦٩.\n(٢) ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ١٦٨، والطبري في \"جامع البيان\" ٦/ ٢٦٩، وفي \"لسان العرب\" لابن منظور (روى)، \"معجم الشواهد العربية\" لعبد السلام هارون (ص ٤٥٦).\nوقوله: فلج: هو ماء لبني العنبر بن عمرو بن تميم، انظر: تعليق الأستاذ شاكر على \"جامع البيان\" للطبري ١٠/ ٣٨٤.\nوالرجز لم أعثر على قائله.\n(٣) هذا تفسير قتادة، وهو عند الطبري في \"جامع البيان\" ٦/ ٢٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٥٢، وعبد بن حميد، وأبي الشيخ كما في \"الدر المنثور\" للسيوطي ٢/ ٥١٣.\n(٤) من (ت).","vol":"11","page":372},{"text":"واحدة، ﴿وَلَكِنْ لِيَبْلُوَكُمْ﴾ ليختبركم وهو أعلم، وقد مضى معنى الابتلاء، ﴿فِي مَا آتَاكُمْ﴾ من الكتب، وبين لكم من الملل، فبين المطيع من العاصي، والموافق من المخالف، ﴿فَاسْتَبِقُوا الْخَيْرَاتِ﴾ فبادروا بالطاعات، وسارعوا إلى الأعمال الصالحات، ﴿إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ﴾.\n\n<span data-type=\"title\" id=toc-1086>٤٩ </span>- ﴿وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ﴾.\nقال ابن عباس: قال كعب بن أسيد، وعبد الله بن صوريا، وشاس بن قيس بعضهم لبعض: اذهبوا بنا إلى محمد، لعلنا نفتنه عن دينه، فأتوه فقالوا: يا محمد قد عرفت أنَّا أحبار اليهود وأشرافهم، وإنا إن اتبعناك اتبعتنا اليهود، ولم يخالفونا، وإن بيننا وبين قومنا خصومة، فنحاكمهم إليك، فتقضي لنا عليهم، ونحن نؤمن لك ونصدقك، فأبى رسول الله - ﷺ - ذلك، وأنزل الله تعالى فيهم هذِه الآية (١).\n﴿فَإِنْ تَوَلَّوْا﴾ أعرضوا عن الإيمان والحكم بالقرآن، ﴿فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ﴾ أي: فاعلم أن إعراضهم من أجل أن الله يريد\n_________\n(١) أخرجه ابن إسحاق، كما في \"السيرة النبوية\" لابن هشام ٢/ ٢١٦، والطبري في \"جامع البيان\" ٦/ ٢٧٣ (١٢١٥٠)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٥٤.\nوانظرْ: \"أسباب النزول\" للواحدي (ص ٢٠٠)، والبيهقي في \"دلائل النبوة\" ٢/ ٥٣٦.","vol":"11","page":373},{"text":"أن يعجل لهم العقوبة في الدنيا ببعض ذنوبهم، بشؤم عصيانهم، ﴿وَإِنَّ كَثِيرًا مِنَ النَّاسِ﴾ يعني: اليهود ﴿لَفَاسِقُونَ﴾.\n\n<span data-type=\"title\" id=toc-1087>٥٠ </span>- قوله: ﴿أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ﴾\nبالتاء شامي، الباقون بالياء (١)، ﴿وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1088>٥١ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ﴾\nاختلفوا في نزول هذِه الآية -وإن كان حكمها عامًّا لجميع المؤمنين- فقال العوفي، والزهري: لما انهزم أهل بدر، قال المسلمون لأوليائهم من اليهود: امنوا قبل أن يصيبكم الله بيوم مثل يوم بدر، فقال مالك بن صيف: أغركم أن أصبتم رهطًا من قريش لا علم لهم بالقتال؟ أما لو أمررنا العزيمة أن نستجمع عليكم لم يكن لكم يدان بقتالنا.\nفجاء عبادة بن الصامت الخزرجي إلى رسول الله - ﷺ -، فقال: يا رسول الله، إن لي أولياء من اليهود كثير عددهم، قوية أنفسهم، شديدة شوكتهم، كثير سلاحهم، وإني أبرأ إلى الله وإلى رسوله من ولايتهم، وولاية اليهود ولا مولي لي إلا الله ورسوله، فقال عبد الله ابن أبي: لكني لا أبرأ من ولاية اليهود لأني أخاف الدوائر، ولابد\n_________\n(١) الشامي هو ابن عامر الدمشقي.\nوانظر: هاتين القراءتين في \"الإقناع\" لابن الباذش ٢/ ٦٣٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٤.","vol":"11","page":374},{"text":"لي منهم.\nفقال رسول الله - ﷺ -: \"يا أبا الحباب، ما نفست به من ولاية اليهود على عبادة بن الصامت فهو لك دونه\".\nقال: إذا أقبل، فأنزل الله هذِه الآية (١).\nوقال السدي: لما كانت وقعة أحد اشتدت على طائفة من الناس، وتخوفوا أن يدال عليهم الكفار، فقال رجل من المسلمين: أما أنا فألحق بدهلك اليهودي، وآخذ منه أمانا، فإني أخاف أن يدال علينا اليهود، وقال رجل آخر أما أنا فألحق بفلان النصراني، ببعض أرض الشام، فآخذ منه أمانًا، فأنزل الله تعالى هذِه الآية ينهاهما (٢).\nوقال عكرمة: نزلت في أبي لبابة بن عبد المنذر، حين قال لبني قريظة إذ رضوا بحكم سعد: إنه الذبح (٣).\n_________\n(١) أخرج الأثر الطبري في \"جامع البيان\" ٦/ ٢٧٥ عن عطية، وعن الزهري، عن عبادة بن الوليد بن الصامت.\nوأخرجه عنه أيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٥٥.\nوانظر: \"أسباب النزول\" للواحدي (ص ٢٠٠).\n(٢) سقط من (ت).\nوالأثر عند الطبري في \"جامع البيان\" ٦/ ٢٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٥٥، ولم أعثر على ذكر لدهلك اليهودي، والذي وجدته أن دهلك جزيرة بناحية اليمن، ينفي إليها.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٤٩٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٧٦، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٥١٥.\nوقد رجح الطبري في \"جامع البيان\" ٦/ ٢٧٧ أن الآية عامة تشمل ما ذكر، وغيره من صور الموالاة، فاللفظ عام، انظر: كلامه النفيس.","vol":"11","page":375},{"text":"﴿بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ في العون، والنصرة، ويدهم واحدة على المسلمين ﴿وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ﴾ ويوافقهم على دينهم، ويعينهم، ﴿فَإِنَّهُ مِنْهُمْ﴾ سئل ابن سيرين: عن رجل يبيع داره من نصراني (١)، يتخذونها بيعة، فتلا هذِه الآية ﴿إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾\n\n<span data-type=\"title\" id=toc-1089>٥٢ </span>- ﴿فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾\nيعني: عبد الله بن أُبي، وأصحابه من المنافقين، الذين كانوا يوالون اليهود، ويصانعونهم، ويناصحونهم ﴿يُسَارِعُونَ فِيهِمْ﴾ أي: في موالاتهم، ﴿يَقُولُونَ نَخْشَى أَنْ تُصِيبَنَا دَائِرَةٌ﴾ دولة، يعني: أن يدول الدهر دولة، فنحتاج إلى نصرهم إيانا، فنحن نواليهم لذلك، قال الراجز (٢):\nنرد عنك القدر المقدورا ... ودائرات الدهر أن تدورا\n﴿فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ﴾ أي: القضاء (٣)، وقيل: النصر (٤)، وقال\n_________\n(١) في (ت): نصارى.\n(٢) هو حميد الأرقط، كما قال أبو عبيدة في \"مجاز القرآن\" ١/ ١٦٩، وحميد هذا من بني ربيعة شاعر إسلامي، له ترجمة في \"معجم الأدباء\" لياقوت ٤/ ١٥٥.\nوقد ذكر البيت -غير أبي عبيدة- الطبري في \"جامع البيان\" ٦/ ٢٧٩، وابن عطية في \"المحرر الوجيز\" ٢/ ٢٠٥، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٢١٧.\n(٣) وهو قول قتادة، عند الطبري في \"جامع البيان\" ٦/ ٢٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٥٨.\n(٤) وهو قول الزجاج في \"معاني القرآن\" ٢/ ١٨١.","vol":"11","page":376},{"text":"السدي: فتح مكة (١).\n﴿أَوْ أَمْرٍ﴾ عذاب لهم ﴿مِنْ عِنْدِهِ فَيُصْبِحُوا﴾ يعني: هؤلاء المنافقين ﴿عَلَى مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ﴾.\n(و) حينئذٍ (٢):\n\n<span data-type=\"title\" id=toc-1090>٥٣ </span>- ﴿وَيَقُولُ الَّذِينَ آمَنُوا﴾\nاختلف القراء فيه، فقرأ أهل الكوفة، ﴿وَيَقُولُ﴾ بالواو، والرفع على الاستئناف، وقرأ أهل البصرة بالنصب، والواو عطفًا على ﴿أَنْ يَأْتِيَ﴾، وقرأ الباقون برفع اللام وحذف الواو (٣)، وكذلك (هو في) (٤) مصاحف أهل العالية (٥).\n﴿أَهَؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ إِنَّهُمْ لَمَعَكُمْ﴾ قال الله تعالى\n_________\n(١) انظر: \"جامع البيان\" للطبري ٦/ ٢٨٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ٤/ ١١٥٨.\n(٢) من (ت).\n(٣) أهل الكوفة هم: عاصم، وحمزة، والكسائي، وخلف، وأهل البصرة هم: أبو عمرو، ويعقوب، والباقون: أبو جعفر، ونافع، وابن كثير، وابن عامر.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٦٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٤.\nوفي توجيه الأوجه انظر: \"الحجة\" لابن زنجلة (ص ٢٢٩ - ٢٣٠).\n(٤) سقط من (ت).\n(٥) كذا من النسخ، وهي غير واضحة المعنى، والمعروف أن مصاحف أهل المدينة، ومكة، والشام مكتوب فيها ﴿يَقُول﴾ بحذف الواو، ورفع اللام.\nانظر: \"المقنع\" للداني (ص ١٠٣).","vol":"11","page":377},{"text":"﴿حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا خَاسِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1091>٥٤ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ﴾ وقرأ أهل المدينة، والشام (١) ﴿يَرْتَدد﴾ بدالين، على إظهار التضعيف (٢)، ﴿مِنْكُمْ عَنْ دِينِهِ﴾ فيرجع إلى الكفر، وهذا إعجاز للقرآن، وللمصطفي ﵇، إذ أخبر عن ارتدادهم ولم يكن ذلك في عهده، وكان غيبًا، فكان على ما أخبر بعد مدة.\nوأهل الردة كانوا أحد عشر قومًا، ثلاثة منهم على عهد رسول الله - ﷺ - في آخر عمره، وسبعة على عهد أبي بكر، وواحد في عهد عمر.\nفأما الثلاثة الذين كانوا على عهد رسول الله - ﷺ - فهم بنو مذحج، ورئيسهم ذو الخمار، عَبْهَلَة بن كعب العنسي، ويلقب بالأسود، وكان كاهنًا مشعبذا، فتنبأ باليمن، وكان رسول الله - ﷺ - ولى باذان اليمن بجميع نواحيها، وكان أول من أسلم من ملوك العجم، وأول أمير لبلاد اليمن في الإسلام، فمات، وولي رسول الله - ﷺ - مكانه ابنه شهرًا، فقتل الأسود العنسي شهر بن باذان، وتزوج امرأته آزاذ، واستولي على بلاد اليمن، وأخرج عمال رسول الله منها، فكتب رسول الله - ﷺ - إلى معاذ بن جبل، ومن معه من المسلمين،\n_________\n(١) وهم: أبو جعفر، ونافع، ابن عامر، والباقون قرؤوا بتشديد الدال.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٦٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٤.\n(٢) أي: فك الإدغام في الدال.","vol":"11","page":378},{"text":"وأمرهم أن يحثوا الناس على التمسك بدينهم، والنهوض إلى حرب الأسود، إما غلبة (١)، وإما مصادمة، وكتب ﵇ بمثل ذلك إلى خمسة من سادات اليمن: عامر بن شهر، وذي زود، وذي مهران (٢)، وذي الكلاع، وذي ظليم، ففعلوا ما أمرهم رسول الله - ﷺ -، وقاموا بحرب الأسود، حتى أهلك الله الأسود على يدي فيروز الديلمي، وذلك أنه بيته، وقتله على فراشه.\nقال ابن عمرة: أتى الخبر النبي - ﷺ - من السماء الليلة التي قتل فيها العنسي، فقال رسول الله - ﷺ -: \"قتل الأسود البارحة، قتله رجل مبارك\"، قيل: ومن هو؟ قال: \"فيروز، فاز فيروز\" فبشر أصحابه اليوم بهلاك الأسود، وقبض رسول الله - ﷺ - من الغد، وأتى خبر مقتل (٣) العنسي المدينة في آخر شهر ربيع الأول، بعد مخرج أسامة، فكان ذلك أول فتح جاء أبا بكر - ﵁ -.\nوالفرقة الثانية بنو حنيفة باليمامة، ورئيسهم مسيلمة الكذاب، وكان تنبأ في حياة رسول الله - ﷺ -، في آخر سنة عشر، وزعم أنه أشرك مع محمد - ﷺ - في النبوة، وكتب إلى رسول الله - ﷺ -: من مسيلمة رسول الله إلى محمد رسول الله أما بعد:\n_________\n(١) الذي في \"تاريخ الرسل والملوك\" للطبري ٣/ ٢٣١: إما غيلة.\n(٢) في (ت): مران. وهو موافق لما في \"تاريخ الرسل والملوك\" للطبري ٣/ ٣٣٢.\n(٣) من (ت). وانظر: خبر مقتله في \"تاريخ الرسل والملوك\" للطبري ٣/ ٢٣١ - ٢٣٦، \"أسد الغابة\" لابن الأثير ٤/ ٣٧١.","vol":"11","page":379},{"text":"فإن الأرض نصفها لي، ونصفها لك.\nوبعث بذلك إلى رجلين من أصحابه: الرحَّال بن نهشل، والمحكم ابن الطفيل، وكانا من سادات أهل اليمامة، فقال لهما رسول الله - ﷺ -: \"أتشهدان أن مسيلمة رسول الله؟ \" قالا: نعم، فقال: \"لولا أن الرسل لا تقتل لضربت أعناقكما\" ثم أجاب: \"من محمد رسول الله إلى مسيلمة الكذاب، أما بعد: فإن الأرض لله، يورثها من يشاء من عباده، والعاقبة للمتقين\" (١).\nومرض رسول الله - ﷺ -، وتوفي، وجعل مسيلمة يعلو أمره با ليمامة، يومًا بعد يوم، فبعث أبو بكر خالد بن الوليد إليه في جيش كثير، حتى أهلكه الله على يدي وحشي، غلام مطعم بن عدي، الذي قتل حمزة بن عبد المطلب بعد حرب صعب شديد، فكان وحشي يقول: قتلت خير الناس في الجاهلية، وقتلت (٢) شر الناس في الإسلام.\nوالفرقة الثالثة بنو أسد، ورئيسهم طليحة بن خويلد، وكان طليحة\n_________\n(١) الخبر في \"شرح معاني الآثار\" للطحاوي ٣/ ٣١٨، \"المسند\" للإمام أحمد ٣/ ٤٨٧ (١٥٩٨٩)، \"المستدرك\" للحاكم ٣/ ٥٤ من حديث نعيم بن مسعود، وقال: صحيح على شرط مسلم، وهو كما قال.\nانظر: \"صحيح الجامع الصغير\" للألباني (٥٣٢٠).\n(٢) سقط من (ت). وانظر: الخبر في \"السنن الكبرى\" للبيهقي ٩/ ٩٧، \"مسند الطيالسي\" ٢/ ١٨٦ (١٣١٤)، \"المعجم الكبير\" للطبراني ٣/ ١٤٦ (٢٩٤٧)، \"السيرة النبوية\" لابن هشام ٤/ ٢٧٢، \"تاريخ الرسل والملوك\" للطبري ٣/ ٢٨٨ - ٢٩٥، وهو قطعة من قصة طويلة في كيفية قتل حمزة بن عبد المطلب، وهي عند البخاري، وقد سبق التخريج.","vol":"11","page":380},{"text":"آخر من ارتد، وادعى النبوة في حياة رسول الله - ﷺ - وأول من قوتل بعد وفاة رسول الله - ﷺ - من أهل الردة، فعسكر بسميراء (١)، واستكثف أمره، فبعث إليه أبو بكر خالد بن الوليد، فهزمهم خالد بعد قتال شديد، وأفلت طليحة، فمر على وجهه هاربًا نحو الشام، فلجأ إلى بني جَفْنَة (٢) فأجاروه، ثم إنه أسلم بعد ذلك، وحسن إسلامه، فهذِه الثلاثة الذين ارتدوا على عهد رسول الله.\nوأما السبعة الذين ارتدوا بعد وفاة رسول الله - ﷺ - في خلافة أبي بكر، فإنه لما مات رسول الله - ﷺ - شمتت اليهود والنصارى، وأظهر النفاق من كان يخفيه، وماج الناس، وكثر القيل والقال، وارتدت العرب على أعقابها، فارتدت فزارة، وراسوا عليهم عيينة بن حصن ابن بدر، وارتدت غطفان، وأمروا عليهم قرة بن سلمة القشيري (٣)، وارتدت بنو سليم، ورأسوا عليهم الفجاءة (٤) بن عبد ياليل،\n_________\n(١) بفتح السين، وكسر الميم، في آخرها همز، منزل بطريق مكة من جهة نجد، حوله جبال- وآكام سود.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٢٥٥.\n(٢) قبيلة عربية ينتسبون إلى جفنة بن عمرو، من الأزد، وكانوا ملوك الشام.\nانظر: \"جمهرة النسب\" للكلبي (ص ٣٣١).\nوانظر خبر ارتداد طليحة في \"تاريخ الرسل والملوك\" للطبري ٣/ ٢٥٦ وما بعدها.\n(٣) قرة بن هبيرة بن سلمة بن قشير، كما في \"تاريخ الطبري\" ٣/ ٢٥٩.\n(٤) واسمه إياس بن عبد الله بن عبد ياليل بن عميرة بن خفاف، كما في \"تاريخ الرسل والملوك\" للطبري ٣/ ٢٦٤.","vol":"11","page":381},{"text":"وارتدت بنو يربوع (١)، ورأسوا مالك بن نويرة، وارتدت طائفة أخرى من بني تميم، ورأسوا امرأة منهم، يقال له سجاح بنت المنذر (٢)، وادعت النبوة، ثم إنها زوجت نفسها من مسيلمة الكذاب (٣)، وارتدت كِنْدَة (٤)، ورأسوا على (٥) أنفسهم الأشعث بن قيس، وارتدت بنو بكر بن وائل، بأرض البحرين، ورأسوا عليهم الحطم (٦) بن زيد، فكفي الله المسلمين أمر هؤلاء المرتدين، ونصر دينه على يدي أبي بكر - ﵁ -.\nوأما الذي كان على عهد عمر بن الخطاب - ﵁ - فجبلة بن أيهم\n_________\n(١) هم بطن من تميم.\nانظر: \"الأنساب\" للسمعاني ٥/ ٦٨٦.\nوانظر خبر مالك مع سجاح بنت الحارث في \"تاريخ الرسل والملوك\" للطبري ٣/ ٢٦٩، \"البداية والنهاية\" لابن كثير ٦/ ٣٢١.\n(٢) كذا في النسخ، وهي سجاح بنت الحارث بن سويد بن عقفان التغلبي، كانت من نصارى تغلب بالجزيرة.\nانظر: \"البداية والنهاية\" لابن كثير ٦/ ٣٢٠.\n(٣) انظر: خبر زواجها منه في \"تاريخ الرسل والملوك\" للطبري ٣/ ٢٧٣.\n(٤) بكسر الكاف، قبيلة مشهورة من قبائل اليمن، تفرقت في البلاد.\nانظر: \"الأنساب\" للسمعاني ٥/ ١٠٤.\n(٥) في (ت): عليهم، وانظر: خبر ارتدادهم في \"تاريخ الرسل والملوك\" للطبري ٣/ ٣٣١ وما بعدها.\n(٦) في (ت): الحكم.\nوما في الأصل موافق و\"تاريخ الطبري\" ٣/ ٣٠٤، وفيه خبر ارتدادهم، وانظر: \"البداية والنهاية\" لابن كثير ٦/ ٣٢٧.","vol":"11","page":382},{"text":"الغساني (١)، وأصحابه، وأخبار أهل الردة مشهورة، وفي التواريخ مسطورة، يطول بذكرها الكتاب.\n﴿فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ﴾ قال علي بن أبي طالب، والحسن، وقتادة: هم أبو بكر وأصحابه (٢).\nمجاهد: أهل اليمن (٣).\nوقال عياض بن غنم الأشعري (٤): لما نزلت هذِه الآية أومأ رسول الله - ﷺ - إلى أبي موسى الأشعري فقال: \"هم قوم هذا\" (٥).\n_________\n(١) أبو المنذر، ملك آل جفنة بالشام، ارتد في عهد عمر، لأنه داس رجلًا، فلكمه الرجل، فهم بقتله، فقال عمر: اللطمه بدلها، فغضب، وارتحل، نعوذ بالله من العتو والكبر.\nانظر: \"سير أعلام النبلاء\" للذهبي ٣/ ٥٣٢، \"البداية والنهاية\" لابن كثير ٨/ ٦٣.\n(٢) أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ٢٨٢ - ٢٨٣، وأخرج قول الحسن سعيد بن منصور في \"سننه\" ٤/ ١٥٠١ (٧٦٦٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٦٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٦١.\n(٤) كذا في النسخ، والصواب: عياض بن عمرو الأشعري.\nوأما عياض بن غنم فهو فهري، وليس أشعريًّا، وهو صحابي معروف.\n(٥) أخرجه الطبراني في \"المعجم الكبير\" ١٧/ ٣٧١ (١٠١٦)، والخطيب في \"تاريخ بغداد\" ٢/ ٣٩، وابن أبي شيبة في \"المصنف\" ١١/ ١٨١ (٣٢٨٠٠)، والطبري في \"جامع البيان\" ٦/ ٢٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٦٠، والحاكم في \"المستدرك\" ٢/ ٣٤٢، وقال: صحيح على شرط مسلم، ولم يخرجاه، من طريق شعبة عن سماك، عن عياض به، وهذا مرسل، لأن عياض بن عمرو لم يدرك النبي - ﷺ - على الصحيح.","vol":"11","page":383},{"text":"وقال رسول الله - ﷺ -: \"أتاكم أهل اليمن، هم ألين قلوبًا، وأرق أفئدة، الإيمان يمان، والحكمة يمانية\" (١).\nالكلبي: هم أحياء من اليمن، ألفان من النَّخْع، وخمسة آلاف من كندة وبجيلة (٢)، وثلاثة آلاف من أفناء (٣) الناس، فجاهدوا في سبيل الله يوم القادسية.\nالسدي: هم الأنصار (٤).\nوروي أن رسول الله - ﷺ - سئل عن هذِه الآية فضرب يده على عاتق سلمان الفارسي وقال: \"هذا، وذووه\" ثم قال: \"لو كان الدين\n_________\n(١) الحديث: أخرجه البخاري كتاب المغازي، باب قدوم الأشعريين وأهل اليمن (٤٣٨٩)، ومسلم كتاب الإيمان، باب تفاضل أهل الإيمان فيه ورجحان أهل اليمن فيه (٥٢)، والترمذي في أبواب المناقب، باب في فضل اليمن (٣٩٣٥) وغيرهم، من طرق عن أبي هريرة - ﵁ -.\n(٢) وهي قبيلة تنسب إلى بجيلة بن أنمار بن أراش بن عمرو بن الغوث، وقيل: إن بجيلة اسم أمهم.\nانظر: \"الأنساب\" للسمعاني ١/ ٢٨٤.\n(٣) أي: من أخلاطهم، ودهمائهم، لا يعلم من هم، يقال: رجل من أفناء القبائل، أي: لا يدرى من أي قبيلة هو.\nانظر: \"لسان العرب\" لابن منظور (فني).\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٣/ ٧١.\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٨٥، ٢٨٦.\nوقد رجح ﵀ أن المراد بالقوم هم أهل اليمن، للخبر الوارد في ذلك، ولولا الخبر الذي ورد لرجح القول بأنهم أبو بكر، وأصحابه - ﵃ -.","vol":"11","page":384},{"text":"معلقًا بالثريا لناله رجال من أبناء فارس\" (١).\n﴿أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ﴾ يعني: أرقاء، رحماء، كقوله تعالى: ﴿وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ﴾ (٢)، وقيل: هو من الذل، من قولهم: دابة ذلول: بينة الذل، يعني: أنهم متواضعون (٣)، كقوله: ﴿وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا﴾ (٤).\n﴿أَعِزَّةٍ عَلَى الْكَافِرِينَ﴾ أي: أشداء، غلظاء، من قول العرب: عز جانبه، وقرأ ابن مسعود: (أذلة على المؤمنين غلظاء على الكافرين) بالنصب على الحال (٥).\n_________\n(١) الحديث أخرجه البخاري في كتاب التفسير، باب قوله: ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾ (٤٨٩٧)، ومسلم كتاب فضائل الصحابة، باب فضل فارس (٢٥٤٦)، وأحمد في \"مسنده\" ٢/ ٤١٧ (٩٤٠٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" (٧٣٠٨) وغيرهم، من طريق ثور عن أبي العيث عن أبي هريرة، بلفظ: \"لو كان الإيمان ... \".\nوالمشهور أن هذا الحديث قاله النبي - ﷺ - عند نزول قوله سبحانه ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾ [الجمعة: ٣] كما هو ثابت في مصادر التخريج، وأما قوله: \"هذا، وذووه\" فلم أجده بعد البحث.\n(٢) الإسراء: ٢٤.\n(٣) والمعنى كما قال الزجاج في \"معاني القرآن\" ٢/ ١٨٣: أي: جانبهم لين على المؤمنين، ليس أنهم أذلاء مهانون.\n(٤) الفرقان: ٦٣.\n(٥) وهي شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٣)، ونسبها إلى ابن ميسرة، \"إعراب القراءات الشواذ\" للعكبري ١/ ٤٤٤.","vol":"11","page":385},{"text":"قال عطاء: ﴿أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ﴾ كالولد لوالده، وكالعبد لسيده، ﴿أَعِزَّةٍ عَلَى الْكَافِرِينَ﴾ كالسبع على فريسته (١)، ونظير هذِه الآية: ﴿أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ﴾ (٢).\n﴿يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ﴾.\n[١٢٩٤] أخبرنا عبد الله بن حامد بن محمد (٣) قال: أخبرنا أحمد ابن محمد (٤) بن الحسن (٥) قال: ثنا محمد بن يحيى (٦) قال: حدثنا أحمد بن شبيب (٧)، ثنا أبي (٨)،\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٢/ ٢٠٠ عن ابن عباس، والبغوي في \"معالم التنزيل\" ٣/ ٧٢ عن عطاء.\n(٢) الفتح: ٢٩.\n(٣) في (ت): أبو محمد الشرقي، وهو أبو محمد الماهاني، لم يذكر بجرح أو تعديل.\n(٤) في (ت): ابن أحمد.\n(٥) ابن الشرقي، ثقة، مأمون.\n(٦) وهو الذهلي، ثقة، حافظ، جليل.\n(٧) أحمد بن شبيب بن سعيد الحبطي، روى عن أبيه، وعنه البخاري، والذهلي، قال أبو حاتم: ثقة صدوق، توفي سنة (٢٢٩ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ١/ ٥٥، \"تهذيب الكمال\" للمزي ١/ ٣٢٧، \"ميزان الاعتدال\" للذهبي ١/ ١٠٣، \"تقريب التهذيب\" لابن حجر (ص ٩٠).\n(٨) شبيب بن سعيد الحبطي، روى عن يونس الأيلي، وشعبة، وعنه ابنه، وابن وهب، وثقه على، والدارقطني، وابن حبان وآخرون، وقال أبو زرعة، وأبو حاتم، والنسائي: لا بأس به. =","vol":"11","page":386},{"text":"عن يونس (١)، عن ابن شهاب (٢)، عن ابن المسيب (٣)، عن أبي هريرة: أنه كان يحدث أن رسول الله - ﷺ - قال: \"يرد علي يوم القيامة رهط من أصحابي فيُجْلون عن الحوض، فأقول يا رب، أصحابي، أصحابي (٤)، فيقال: إنك لا علم لك بما أحدثوا بعدك إنهم ارتدوا على أدبارهم القهقرى\" (٥).\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٥٩، \"تهذيب التهذيب\" لابن حجر ٢/ ١٥٠، وفي \"تقريب التهذيب\" لابن حجر (ص ٤٣٠): لا بأس بحديثه من رواية ابنه أحمد عنه، لا من رواية ابن وهب، وفي \"تحرير التقريب\" ٢/ ١٠٥: بل ثقة إلا في رواية ابن وهب عنه ...، وهذا أقرب.\n(١) ابن يزيد بن أبي النجاد، ثقة إلا أن في روايته عن الزهري وهمًا قليلًا، وفي غير الزهري خطأ.\n(٢) الزهري، حافظ، متفق على جلالته وإتقانه.\n(٣) سيد التابعين، أحد العلماء الأثبات.\n(٤) في (ت): أصيحابي.\n(٥) (٣٩) [١٢٩٤] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وفي رواية يونس عن الزهري وهم قليل، ولكن الحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه البخاري في كتاب الرقاق، باب في الحوض (٦٥٨٦) من طريق الزهري، عن سعيد، عن أبي هريرة به.\nوأخرجه مسلم كتاب الفضائل، باب إذا أراد الله تعالى رحمة أمة قبض نبيها قبلها (٢٢٩٠) من حديث سهل بن سعد، وأحمد في \"المسند\" ٣/ ٢٨ (١١٢) من حديث أبي سعيد، وفي الباب عن ابن مسعود، وأنس، وجابر بن سمرة، وابن عباس، وعبد الله بن عمرو، وغيرهم، وهو حديث متواتر. انظر: \"الأزهار المتناثرة\" للسيوطي (ص ١٤٨).","vol":"11","page":387},{"text":"<span data-type=\"title\" id=toc-1092>٥٥ </span>- قوله: ﴿إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (٥٥)﴾.\n[١٢٩٥] أخبرنا ابن فنجويه (١)، قال: ثنا أحمد بن جعفر بن حمدان بن مالك القطيعي (٢)، قال: ثنا بشر بن موسى الأسدي (٣)، قال: ثنا إسماعيل بن خليل الكوفي (٤)، قال: أخبرنا سلمة بن رجاء (٥)، قال: ثنا سلمة بن سابور (٦)، قال: سمعت عطية العوفي (٧) يقول: قال ابن عباس: أسلم عبد الله بن أُبي بن سلول، ثم قال: بيني وبين قريظة والنضير حلف، وأنا أخاف الدوائر، فارتد كافرًا (٨).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ثقة.\n(٣) ثقة.\n(٤) الخزاز، ثقة.\n(٥) التميمي، روى عن سلمة بن سابور، وصالح المري، وعنه إسماعيل، وأبو نعيم، ضعفه ابن معين، وابن عدي، والنسائى، وقال أبو زرعة: صدوق، وقال أبو حاتم: ما بحديثه بأس.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٦٠، \"تهذيب الكمال\" للمزي ١١/ ٢٧٩، \"ميزان الاعتدال\" للذهبي ٢/ ١٨٩، وفي \"تقريب التهذيب\" لابن حجر (ص ٣٩٩): صدوق، يغرب.\n(٦) سلمة بن سابور، روى عن عطية، ضعفه ابن معين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٦٣، \"ميزان الاعتدال\" للذهبي ٢/ ١٩٠.\n(٧) صدوق، يخطئ كثيرًا، وكان شيعيًا مدلسًا.\n(٨) [١٢٩٥] الحكم على الإسناد:\nإسناده ضعيف، سلمة بن رجاء، وابن سابور، والعوفي ضعفاء. =","vol":"11","page":388},{"text":"وقال عبادة بن الصامت: أبرأ إلى الله من حلف قريظة، والنضير، وأتولى الله ورسوله، والذين آمنوا، فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَى أَوْلِيَاءَ﴾ إلى قوله: ﴿فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾ (١) يعني: عبد الله بن أبي، إلى قوله: ﴿إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا﴾ الآية، يعني: عيادة بن الصامت، وأصحاب رسول الله - ﷺ -، ثم قال: ﴿وَلَوْ كَانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَمَا أُنْزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَاءَ وَلَكِنَّ كَثِيرًا مِنْهُمْ فَاسِقُونَ (٨١)﴾ (٢).\nوقال بعض المفسرين: لما أراد رسول الله - ﷺ - أن يقتل يهود بني قينقاع حين نقضوا العهد، وكانوا حلفاء لعبد الله بن أُبي، وسعد بن عبادة، وعبادة بن الصامت، فأما عبد الله بن أُبي فعظم ذلك عليه، وقال: ثلاثمائة دارع (٣)، وأربعمائة دارع منعوني من الأسود والأحمر، فأدعك تحصدهم في غزاة واحدة.\nوأما سعد وعبادة فقالا: إنا نبرأ إلى الله، وإلى رسوله من حلفهم، وعهدهم، فأنزل الله هذِه الآية (٤).\n_________\n= التخريج:\nأخرجه بنحوه الطبري في \"جامع البيان\" ٦/ ٢٧٥، ٢٨٨ عن عطية به، و٦/ ٢٧٥ عن الزهري به.\n(١) هذا الأثر تابع للأثر السابق عن عبادة.\n(٢) المائدة: ٨١.\n(٣) أي: يلبسون الدروع.\nانظر: \"القاموس المحيط\" للفيروزآبادي (درع).\n(٤) أخرجه ابن إسحاق، كما في \"السيرة النبوية\" لابن هشام ٣/ ٣١٦.","vol":"11","page":389},{"text":"وقال جابر بن عبد الله: جاء عبد الله بن سلام إلى النبي - ﷺ - فقال: يا رسول الله، إن قومنا بني قريظة، والنضير قد هجرونا وفارقونا، وأقسموا ألا يجالسونا، ولا نستطيع مجالسة أصحابك لبعد المنازل. وشكى ما يلقى من اليهود من الأذى، فنزلت هذِه الآية، فقرأها عليه رسول الله - ﷺ - فقال: رضينا بالله وبرسوله، وبالمؤمنين أولياء (١).\nوعلى هذا التأويل أراد بقوله: ﴿وَهُمْ رَاكِعُونَ﴾ صلاة التطوع بالليل والنهار، قاله ابن عباس (٢). وقال السدي، وعتبة بن أبي حكيم (٣)، وغالب بن عبيد الله: إنما عنى بقوله سبحانه: ﴿وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ﴾ علي بن أبي طالب، مر به سائل وهو راكع في المسجد، فأعطاه خاتمه (٤).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٢/ ٢٠١، والبغوي في \"معالم التنزيل\" ٣/ ٧٢ عن جابر، وأخرجه الواحدي في \"أسباب النزول\" (ص ٢٠١) بسنده إلى الكلبي عن أبي صالح، عن ابن عباس، ونسبه السيوطي في \"الدر المنثور\" ٢/ ٥٢٠ إلى ابن مردويه.\n(٢) ذكره الواحدي في \"الوسيط\" ٢/ ٢٠٢، والبغوي في \"معالم التنزيل\" ٣/ ٧٣.\n(٣) الهمداني، أبو العباس الأردني، لينه أحمد، ووثقه ابن معين مرة وضعفه أخرى، وقال أبو حاتم: صالح، وقال ابن عدي: أرجو أنه لا بأس به، وقال الذهبي: متوسط حسن الحديث.\nانظر: \"ميزان الاعتدال\" للذهبي ٣/ ٢٨.\nوفي \"تقريب التهذيب\" لابن حجر (ص ٦٥٧): صدوق يخطئ كثيرًا، وقد توفي بصور بعد سنة (١٤٠ هـ).\n(٤) أخرج قصة تصدق علي - ﵁وهو راكع: الطبري في \"جامع البيان\" ٦/ ٢٨٨ - ٢٨٩ عن السدي، وعن عتبة، وعن غالب، عن مجاهد. =","vol":"11","page":390},{"text":"[١٢٩٦] أخبرنا أبو الحسن محمد بن القاسم بن أحمد الفقيه (١)،\n_________\n= وأخرجها الطبراني في \"المعجم الأوسط\" ٦/ ٢١٨ (٦٢٣٢) عن عمار بلفظ: وقف بعلي سائل وهو راكع. . فنزع خاتمه ...، وفي سنده خالد بن يزيد العمري كذاب.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ٦٤٦.\nوأخرجها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٦٢ عن سلمة بن كهيل، وسنده حسن إلى سلمة، ووصله لا يصح.\nوأخرجها ابن مردويه عن الكلبي، عن أبي صالح، عن ابن عباس، كما في \"الدر المنثور\" للسيوطي ٢/ ٥١٩، ومن طريقه الواحدي في \"أسباب النزول\" (ص ٢٠١).\nوأسانيد القصة كلها لا تقوم بها حجة، ما خلا طريق ابن أبي حاتم عن سلمة، وهو وإن كان ثقة إلا أن فيه تشيعًا ظاهرًا، وكذا موسى بن قيس الحضري، الراوي عنه، فيه تشيع.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٥/ ٢٦٤ - ٢٦٧: وأما قوله ﴿وَهُمْ رَاكِعُونَ﴾ فقد توهم بعض الناس أن هذِه الجملة في موضع الحال من قوله ﴿وَيُؤْتُونَ الزَّكَاةَ﴾، أي: في حال ركوعهم، ولو كان هذا كذلك لكان دفع الزكاة في حال الركوع أفضل من غيره، لأنه ممدوح، وليس الأمر كذلك عند أحد من العلماء ممن نعلمه من أئمة الفتوى، حتى إن بعضهم ذكر في هذا أثرًا عن علي بن أبي طالب أن هذِه الآية نزلت فيه ...، ثم قال بعد أن ذكر روايات القصة: وليس يصح شيء منها بالكلية، لضعف أسانيدها، وجهالة رجالها.\nوالصواب أن الآية تعم المؤمنين جميعا، بلا استثناء، كما سأل الرجل أبا جعفر محمد بن علي عن هذِه الآية هل المراد بها علي؟ فقال: على من الذين آمنوا. أخرجه الطبري في \"جامع البيان\" ٦/ ٢٨٨.\nوعلى هذا فقوله ﴿وَهُمْ رَاكِعُونَ﴾ أي: متذللون، خاضعون لله تعالى ذكره، مؤدون لما أمرهم الله سبحانه، وليس هو حالًا من ﴿وَيُؤْتُونَ الزَّكَاةَ﴾ والله تعالى أعلم.\n(١) القلوسي، لم يذكر بجرح أو تعديل.","vol":"11","page":391},{"text":"قال: ثنا أبو محمد عبد الله بن أحمد الشعراني (١)، قال: أخبرنا أبو علي أحمد بن علي بن (٢) رزين (٣) ثنا المظفر بن الحسن الأنصاري (٤)، ثنا السندي بن علي الوراق (٥)، ثنا يحيى بن عبد الحميد الحماني (٦)، عن قيس بن الربيع (٧)، عن الأعمش (٨)، عن عباية بن الربعي (٩)، قال: بينا عبد الله بن عباس جالس على شفير زمزم يقول: قال رسول الله - ﷺ -. إذ أقبل رجل متعمم بعمامة، فجعل ابن عباس لا يقول: قال رسول الله - ﷺ -. إلا قال الرجل: قال رسول الله - ﷺ -.\n_________\n(١) عبد الله بن أحمد، أبي حامد بن جعفر، ثقة.\n(٢) من (ت).\n(٣) أحمد بن محمد بن علي بن رزين، الباشاني، الهروي، سمع بن خشرة وسفيان بن وكيع وغيرهم، قال الذهبي: المحدث، الثقة، توفي سنة (٣٢١ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٢٣، \"الوافي بالوفيات\" للصفدي ٨/ ٦٣.\n(٤) لم أجده.\n(٥) وجدت في \"تاريخ بغداد\" للخطيب ٦/ ٢٣٤: السندي بن أبان، أبو نصر، روى عن يحيى الحماني، ولم يذكر فيه الخطيب شيئًا، فلعله هو.\n(٦) حافظ، إلا أنه متهم بسرقة الحديث.\n(٧) صدوق، تغير لما كبر.\n(٨) سليمان بن مهران، ثقة، حافظ، لكنه يدلس.\n(٩) الأسدي، روى عن علي، وابن عباس، وعنه الأعمش، من غلاة الشيعة، قال أبو حاتم: شيخ.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٩، \"ميزان الاعتدال\" للذهبي ٢/ ٣٨٧.","vol":"11","page":392},{"text":"فقال ابن عباس: سألتك بالله من أنت؟ قال؟ فكشف العمامة عن وجهه وقال: يا أيها الناس من عرفني فقد عرفني، ومن لم يعرفني فأنا جندب بن جنادة البدري أبو ذر الغفاري، سمعت النبي - ﷺ - بهاتين، وإلا فصُمتا، ورأيته بهاتين، وإلا فعميتا، يقول: على قائد البررة، وقاتل الكفرة، منصور من نصره، ومخذول من خذله، أما إني صليت مع رسول الله - ﷺ - يومًا من الأيام صلاة الظهر، فسأل سائل في المسجد فلم يعطه أحد، فرفع المسائل يده إلى السماء وقال: اللهم اشهد أني سألت في مسجد رسول الله - ﷺ -، فلم يعطني أحد شيئًا وعلي كان راكعًا فلوى بخنصره اليمني، وكان يتختم فيها، فأقبل المسائل حتى أخذ الخاتم من خنصره، وذلك بعين النبي - ﷺ -، فلما فرغ النبي - ﷺ - من صلاته رفع رأسه إلى السماء، وقال: \"اللهم إن أخي موسى سألك فقال: ﴿قَالَ رَبِّ اشْرَحْ لِي صَدْرِي (٢٥) وَيَسِّرْ لِي أَمْرِي (٢٦) وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي (٢٧) يَفْقَهُوا قَوْلِي (٢٨) وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي (٢٩) هَارُونَ أَخِي (٣٠) اشْدُدْ بِهِ أَزْرِي (٣١) وَأَشْرِكْهُ فِي أَمْرِي﴾ (١) فأنزلت عليه قرآنا ناطقًا ﴿قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا بِآيَاتِنَا﴾ (٢)، اللهم وأنا محمد نبيك، وصفيك، فاشرح صدري ويسر لي أمري، واجعل لي وزيرًا من أهلي، عليًّا اشدد به ظهري\".\n_________\n(١) طه: ٢٥ - ٣٢.\n(٢) القصص: ٣٥.","vol":"11","page":393},{"text":"قال أبو ذر: فوالله ما استتم رسول الله - ﷺ - الكلمة، حتى نزل عليه جبريل من عند الله، فقال: يا محمد اقرأ، قال: وما أقرأ؟ قال: اقرأ ﴿إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (٥٥)﴾ (١).\n[١٢٩٧] سمعت أبا منصور الحمشاذي (٢) يقول: سمعت محمد بن عبد الله الحافظ (٣) يقول: سمعت أبا الحسن علي بن الحسن (٤) يقول: سمعت أبا حامد محمد بن هارون الحضرمي (٥) يقول: سمعت محمد ابن منصور الطوسي (٦) يقول: سمعت أحمد بن حنبل (٧) يقول: ما جاء لأحد من أصحاب رسول الله - ﷺ - من الفضائل ما جاء لعلي بن أبي\n_________\n(١) [١٢٩٦] الحكم على الإسناد:\nإسناده هالك، فيه مجاهيل، وضعفاء.\nالتخريج:\nوالحديث لم أجده بعد البحث.\n(٢) محمد بن عبد الله بن محمد، عالم، مصنف، لم يذكر بجرح أو تعديل.\n(٣) الإمام، الحاكم، الثقة.\n(٤) علي بن الحسن بن علي بن مطرف الجراحي القاضي، روى عن محمد بن هارون، كان متساهلًا في الحديث، مع فضله، توفي سنة (٣٧٦ هـ).\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ١١/ ٣٨٧.\n(٥) محمد بن هارون الحضرمي البعراني، روى عن الطوسي، وعنه ابن شاهين، وأبو الحسن القاضي، كان ثقة، توفي سنة (٣٢١ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ٣٥٨.\n(٦) أبو جعفر، العابد، ثقة.\n(٧) إمام، ثقة، حافظ، فقيه، حجة. =","vol":"11","page":394},{"text":"طالب (١).\n[١٢٩٨] وأخبرنا ابن فنجويه (٢)، قال: ثنا عمر بن الخطاب (٣)، قال: ثنا إبراهيم بن سهلويه (٤)، قال: ثنا محمد بن أبي رجاء العباداني (٥)، قال: حدثني عمر بن إبراهيم (٦)، قال: ثنا المبارك بن سعيد (٧) وعمار بن محمد (٨)،\n_________\n= [١٢٩٧] الحكم على الإسناد:\nإسناد المصنف فيه ضعف، من أجل أبي الحسن القاضي.\nالتخريج:\nالحديث أخرجه الحاكم في \"المستدرك\" ٣/ ١٠٧ - ١٠٨ ومن طريقه ابن عساكر في \"تاريخ دمشق\" ٤٢/ ٤١٨، وكذلك أورده الذهبي في \"تاريخ الإسلام\" ٣/ ٦٣٨.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم يتبين لي من هو.\n(٤) لم أجده.\n(٥) العباداني الخراساني، من فقهاء الأحناف، ولي القضاء في عهد المأمون ببغداد، توفي سنة (٢٠٧ هـ).\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ٥/ ٢٧٥.\n(٦) لم أجده.\n(٧) الثوري، روى عن أخيه، وأبيه، وعنه أبو عبيد، وابن عرفة، صدوق توفي سنة (١٨٠ هـ).\nانظر: \"المعرفة والتاريخ\" للفسوي ٢/ ٤٢، \"تهذيب الكمال\" للمزي ٢٧/ ١٧٨، \"ميزان الاعتدال\" للذهبي ٣/ ٤٦٣١.\n(٨) الثوري، روى عن عطاء بن السائب، والأعمش وآخرين، وعنه أحمد، وابن عرفة، أخرج له مسلم، توفي سنة (١٨٢ هـ). =","vol":"11","page":395},{"text":"عن سفيان (١)، عن أبيه (٢)، عن عكرمة (٣)، عن ابن عباس قال: نزلت في أبي بكر ﴿إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا﴾ (٤).\n[١٢٩٩] أخبرنا الحسين بن محمد بن عبد الله الحافظ (٥) قال: ثنا أحمد بن محمد بن إسحاق السني (٦)، قال: أخبرنا حامد بن شعيب (٧) قال: ثنا سريج بن يونس (٨)، ثنا هشيم (٩)، عن (١٠) عبد الملك (١١)\n_________\n= انظر: \"تاريخ بغداد\" للخطيب ١٢/ ٢٥٢، \"تهذيب الكمال\" للمزي ٢١/ ٢٥٤، \"تقريب التهذيب\" لابن حجر (ص ٧٠٩) وفيه: صدوق يخطئ، وفي \"تحرير التقريب\" لشعيب الأرناؤوط ٣/ ٦١: بل ثقة. وحكم الحافظ أولى، لأن عمارًا ممن يخطئ في الرواية كثيرًا.\n(١) الثوري، ثقة، حافظ، كان ربما دلس.\n(٢) سعيد بن مسروق الثوري، ثقة.\n(٣) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٤) [١٢٩٨] الحكم على الإسناد:\nإسناده ضعيف فيه شيخ المصنف، والعباداني، لم أجد فيهما جرحًا ولا تعديلًا، وفيه من لم أجده كالعمرين وابن سهلويه.\nالتخريج:\nلم أجد من خرجه بعد البحث.\n(٥) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) أبو بكر ابن السني، حافظ، ثقة.\n(٧) حامد بن محمد بن شعيب، البلخي، ثقة.\n(٨) المروزي، أبو الحارث، ثقة، عا بد.\n(٩) ابن بشير الواسطي، ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(١٠) في (ت): بن.\n(١١) هو ابن أبي سليمان، كما جاء مصرحًا عند ابن أبي حاتم، وهو صدوق له أوهام.","vol":"11","page":396},{"text":"قال: سألت أبا جعفر عن قوله -﷿-: ﴿إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا﴾ قال: هم المؤمنون، قلت: فإن ناسًا يقولون هو على؟ قال: فعلي من الذين آمنوا (١).\n[١٣٠٠] وبإسناده عن هشيم (٢) قال: أخبرنا جويبر (٣)، عن الضحاك (٤) في قوله: ﴿إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا﴾ قال: هم المؤمنون، بعضهم أولياء بعض (٥).\n\n<span data-type=\"title\" id=toc-1093>٥٦ </span>- ﴿وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ﴾\nيعني: أنصار الله ﴿هُمُ الْغَالِبُونَ﴾ قال الراجز (٦):\nوكيف أَضْوى وبلال حزبي\n_________\n(١) [١٢٩٩] الحكم على الإسناد:\nفي إسناده عبد الملك، صدوق له أوهام، وهشيم كثير التدليس، وقد عنعن.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٦/ ٢٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٦٢ (٦٥٤٧)، وأبو نعيم في \"حلية الأولياء\" ٣/ ١٨٥ عن عبد الملك، عن أبي جعفر به.\n(٢) ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٣) ابن سعيد، ضعيف جدًّا.\n(٤) ابن مزاحم، صدوق، كثير الإرسال.\n(٥) [١٣٠٠] الحكم على الإسناد:\nفيه جويبر، ضعيف جدًّا.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٣/ ٧٣.\n(٦) هو رؤبة بن العجاج. =","vol":"11","page":397},{"text":"أي: ناصري.\n\n<span data-type=\"title\" id=toc-1094>٥٧ </span>- قوله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ﴾ الآية.\nقال ابن عباس: كان رفاعة بن زيد بن التابوت، وسويد بن الحارث قد أظهرا الإسلام، ثم نافقا، وكان رجال من المسلمين يوادونهما؛ فأنزل الله ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ﴾ (١).\n﴿هُزُوًا وَلَعِبًا﴾ بإظهار ذلك بألسنتهم قولًا، وهم للكفر مستبطنون، نظيرها قوله تعالى: ﴿وَإِذَا خَلَوْا إِلَى شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ﴾. (٢)\n﴿مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾ يعني: اليهود، ﴿وَالْكُفَّارَ﴾ قرأت جماعة من قراء الحجاز، والبصرة بخفض الراء (٣)، وهو اختيار\n_________\n= وصدر البيت:\nألقيتُ أقوالَ الرجالِ الكُذب ...\nوهو من قصيدة يمدح بها بلال بن أبي بردة، انظرَ: \"ديوانه\" (ص ١٦).\nوقد ذكر العجز أبو عبيدة في \"مجاز القرآن\" ١/ ١٦٩، والطبري في \"جامع البيان\" ٦/ ٢٨٩.\nوقوله: أضوى، أي: أستضعف وأضام.\nانظر: \"لسان العرب\" لابن منظور (ضوى).\n(١) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٩٠، وابن أبي حاتم في \"تفسير القرآن العطيم\" ٤/ ١١٦٣، وابن المنذر، وأبو الشيخ، كما في \"الدر المنثور\" للسيوطي ٢/ ٥٢١.\n(٢) البقرة: ١٤.\n(٣) وهي قراءة أبي عمرو، والكسائي، وخلف. =","vol":"11","page":398},{"text":"الكسائي، عطفًا على ﴿الَّذِينَ أُوتُوا الْكِتَابَ﴾، يعني: ومن الكفار، وكذلك هي في قراءة أبي بن كعب، وقرأ الباقون بالنصب عطفًا على ﴿الَّذِينَ اتَّخَذُوا دِينَكُمْ﴾ يعني: ولا تتخذوا الكفار ﴿أَوْلِيَاءَ وَاتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1095>٥٨ </span>- ﴿وَإِذَا نَادَيْتُمْ إِلَى الصَّلَاةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ (٥٨)﴾.\nقال الكلبي: كان منادي رسول الله - ﷺ - إذا نادى إلى الصلاة، وقام المسلمون إليها، قالت اليهود: قد قاموا لا قاموا، صلوا لا صلوا، ركعوا لا ركعوا، سجدوا لا سجدوا، على طريق الاستهزاء، وضحكوا، فأنزل الله تعالى هذِه الآية (١).\nوقال السدي: نزلت في رجل من النصارى بالمدينة، كان إذا سمع المؤذن يقول: أشهد أن محمدًا رسول الله. قال: حرق الكاذب. فدخل خادمه بنار ذات ليلة، وهو قائم، وأهله نيام، فتطايرت منها شرارة في البيت، فاحرقت البيت، واحترق هو وأهله (٢).\n_________\n= انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ٢/ ١٦٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٥.\nوانظر: في توجيه القراءتين \"الحجة\" لابن زنجلة (ص ٢٣٠)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٤١٣.\n(١) أخرجه البيهقي في \"دلائل النبوة\" ٦/ ٢٧٥، وذكره الواحدي في \"أسباب النزول\" (ص ٢٠٢) والكلبي، متهم بالكذب، ورمي بالرفض.\n(٢) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٦٣.","vol":"11","page":399},{"text":"وقال آخرون: إن الكفار لما سمعوا الأذان حسدوا رسول الله - ﷺ - والمسلمين على ذلك، فدخلوا على رسول الله - ﷺ - فقالوا: يا محمد لقد أبدعت شيئًا لم نسمع به فيما مضى من الأمم الخالية، فإن كنت تدعي النبوة فقد خالفت -فيما أحدثت من هذا الأذان- الأنبياء قبلك، ولو كان في هذا الأمر خير لكان أولى الناس به الأنبياء والرسل قبلك، فمن أين لك صياح كصياح العنز فما أقبح مَنْ صوَّت، وما أسمج مَنْ أمر، فأنزل الله تعالى هذِه الآية (١)، ونزلت: ﴿وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ﴾ (٢).\nفأما بدءُ الأذان:\n[١٣٠١] فأخبرنا أبو الحسين أحمد بن محمد بن عمر بقراءتي عليه سنة تسع وثمانين وثلاثمائة (٣)، قال: أخبرنا أبو العباس محمد بن إسحاق السراج قراءة عليه، سنة اثنتي عشرة وثلاثمائة (٤)، قال: ثنا زياد بن أيوب (٥)، وأبو بكر بن أبي النضر (٦) قالا: ثنا حجاج بن\n_________\n(١) من (ت).\nوالأثر ذكره الواحدي في \"أسباب النزول\" (ص ٢٠٣) بدون إسناد، وفيه: كصياح العير، وما أسمج من كفر، وذكر الأثر أيضًا البغوي في \"معالم التنزيل\" ٣/ ٧٤.\n(٢) فصلت: ٣٣.\n(٣) من (ت).\nوهو الخفاف، القنطري، صحيح السماع والكتب، وهو شيخ صالح.\n(٤) من (ت)، وهو إمام، حافظ، ثقة.\n(٥) هو دلويه، ثقة، حافظ.\n(٦) أبو بكر بن النضر بن أبي النضر: هاشم بن قاسم البغدادي، اسمه كنيته، وقيل: =","vol":"11","page":400},{"text":"محمد (١) قال: قال ابن جريج (٢): أخبرني نافع (٣) عن ابن عمر.\n[١٣٠٢] وأخبرنا أبو الحسين (٤)، قال: أخبرنا أبو العباس السراج (٥)، قال: ثنا محمد بن سهل بن عسكر (٦) قال: ثنا أبو سعيد الحداد (٧)، قال: ثنا خالد بن عبد الله الواسطي (٨)، عن عبد الرحمن ابن إسحاق (٩)، عن، الزهري (١٠)، عن سالم (١١)، عن أبيه (١٢).\n_________\n= محمد، وقيل: أحمد، روى عن حجاج، والقعنبي، وعنه السراج ومسلم، والترمذي، ثقة، توفي سنة (٢٤٥ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٤٥، \"تهذيب الكمال\" للمزي ٤٩/ ١٣٣، \"تقريب التهذيب\" لابن حجر (ص ١١١٩).\n(١) هو المصيصي، ثقة، ثبت، لكنه اختلط آخر عمره.\n(٢) عبد الملك بن عبد العزيز، ثقة، فقيه، وكان يدلس ويرسل.\n(٣) مولى ابن عمر، ثقة، ثبت، فقيه مشهور.\n(٤) الخفاق، شيخ صالح، صحيح السماع.\n(٥) إمام، حافظ، ثقة.\n(٦) ثقة.\n(٧) أحمد بن داود، أبو سعيد الحداد، الواسطي، نزل بغداد وحدث عن حماد بن زيد وخالد بن عبد الله وغيرهما، ونقل عن الإمام أحمد أشياء، قال فيه ابن معين: كان ثقة، صدوقًا. وذكره ابن حبان في \"الثقات\"، مات سنة (٢٢١ هـ) أو (٢٢٢ هـ).\nانظر: \"التاريخ الكبير\" للبخاري ٢/ ٤، \"الثقات\" لابن حبان ٨/ ١٠، \"المقصد الأرشد\" لابن مفلح ١/ ١٠٤.\n(٨) بن يزيد الطحان، ثقة، ثبت.\n(٩) المدني، صدوق، رمي بالقدر.\n(١٠) حافظ، متفق على جلالته وإتقانه.\n(١١) ابن عبد الله بن عمر، ثبت، عابد، فاضل.\n(١٢) عبد الله بن عمر، الصحابي.","vol":"11","page":401},{"text":"[١٣٠٣] قال (١): وحدثت عن الحسن بن سفيان (٢)، قال: ثنا إسماعيل بن عبيد الحراني (٣)، قال: ثنا محمد بن سلمة (٤)، عن محمد بن إسحاق (٥)، عن محمد بن إبراهيم (٦)، عن محمد بن عبد الله بن زيد الأنصاري (٧)، عن أبيه (٨) قال: كان المسلمون حين قدموا المدينة يجتمعون فيتحينون الصلوات، وليس ينادى بهن، فتكلموا في ذلك، فاستشار رسول الله - ﷺ - المسلمين فيما يجمعهم على الصلاة، فقال بعضهم: نقلب (٩) راية فوق ظهر المسجد عند\n_________\n(١) من (ت).\n(٢) أبو العباس النسوي، إمام، حافظ، ثبت.\n(٣) إسماعيل بن عبيد الحراني، روى عن ابن سلمة، ويزيد بن هارون، وعنه الحسن ابن سفيان، والنسائي.\nثقة يغرب، توفي سنة (٢٤٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ١/ ١/ ١٨٨، \"تهذيب الكمال\" للمزي ٣/ ١٥٤، \"الكاشف\" للذهبي ١/ ١٢٦، \"تقريب التهذيب\" لابن حجر (٤٦٨).\n(٤) الباهلي، أبو عبد الله الحراني، ثقة.\n(٥) صدوق، يدلس، ورمي با لتشيع والقدر.\n(٦) هو التيمي، ثقة له أفراد.\n(٧) الخزرجي المديني، روى عن أبيه، وأبي مسعود الأنصاري وعنه التيمي وابن عبد الله، ثقة.\nانظر: \"الطبقات الكبرى\" لابن سعد ٥/ ٢٧٠، \"تهذيب الكمال\" للمزي ٢٥/ ٤٨٢، \"تهذيب التهذيب\" لابن حجر ٣/ ٦٠٦.\n(٨) الذي أري الأذان، وهو صحابي، مشهور.\n(٩) في (ت): نفرز.","vol":"11","page":402},{"text":"الصلاة (١)، فإذا رأوها آذن بعضهم بعضًا. فلم يعجبه ذلك، وقيل: نوري نارًا. وقال بعضهم: بل قرن مثل قرن صلوات (٢) اليهود فكرهه من أجل اليهود.\nوقيل: الناقوس، فكرهه من أجل النصارى، ولكن عليه قاموا، وأمر بالناقوس حتى ينحت. قال عبد الله بن زيد: فرأيت تلك الليلة رجلًا في المنام، عليه ثوبان أخضران، يحمل ناقوسًا، فقلت: يا عبد الله، أتبيع الناقوس؟ فقال: لا (٣)، وما تصنع به؟ قلت: ندعوا به الناس إلى الصلاة، قال: أفلا أدلك على ما هو خير منه؟ قلت: بلى، فقال: قل (٤): الله أكبر، الله أكبر ... إلى آخر الأذان، ثم أستأخر غير بعيد وقال: إذا قامت الصلاة، فقل: الله أكبر، الله أكبر، فوصف له الإقامة فرادى.\nقال: فلما استيقظت أتيت النبي - ﷺ -، وأخبرته بذلك، فقال: \"إنها رؤيا حق، إن شاء الله، فألقها على بلال، فإنه أندى منك صوتًا\"، قال: فخرجنا إلى المسجد، فجعلت ألقيها على بلال، وهو يؤذن فسمع عمر في بيته، فخرج يجر رداءه، فقال: رأيت مثل الذي رأى، ففرح النبي - ﷺ -، وقال: \"الحمد لله، فذاك أثبت\" (٥).\n_________\n(١) في (ت): الصلوات.\n(٢) من (ت).\n(٣) من (ت).\n(٤) سقط من (ت).\n(٥) [١٣٠١ - ١٣٠٣] الحكم على الإسناد:\nإسناده صحيح لغيره من أجل ابن إسحاق. =","vol":"11","page":403},{"text":"وروى أبو الزاهرية (١)، عن أبي شجرة (٢)، عن رسول الله - ﷺ - قال: \"أول من أذن في السماء جبريل، فسمعه عمر بن الخطاب\" (٣).\nفأما فضل الأذان:\n[١٣٠٤] فأخبرنا الأستاذ (٤) أبو الحسن محمد بن القاسم الفارسي بقراءتي عليه (٥) قال: أخبرنا أبو عبد الله محمد بن إسحاق بن\n_________\n= التخريج:\nأخرجه البخاري في كتاب الأذان، باب بدء الأذان (٦٠٤)، ومسلم كتاب الصلاة، باب بدء الأذان (٣٧٧)، وأحمد في \"المسند\" ٢/ ١٤٨ (٦٣٥٧)، وابن خزيمة في \"صحيحه\" ١/ ١٨٨ (٣٦١) وغيرهم، من طريق ابن جريج، عن نافع، عن ابن عمر.\nوأخرجه أبو داود كتاب الصلاة، باب كيف الأذان (٤٩٩)، والترمذي أبواب الصلاة، باب ما جاء في بدء الأذان (١٨٩)، والبيهقي في \"السنن الكبرى\" ١/ ٣٩٠ من طريق ابن إسحاق حدثني محمد بن إبراهيم، عن محمد بن عبد الله بن زبد، عن أبيه به.\nوفي الباب عن أنس، عند البخاري في كتاب الأذان، باب بدء الأذان (٦٠٣)، ومسلم كتاب الصلاة، باب الأمر بشفع الأذان وإيتار الإقامة (٣٧٨)، وغيرهما.\n(١) أبو الزاهرية، هو حدير بن كريب الحضرمي، صدوق، \"تقريب التهذيب\" لابن حجر (ص ٢٢٦).\n(٢) أبو شجرة، هو كثير بن مرة الحضرمي، ثقة، \"تقريب التهذيب\" لابن حجر (ص ٨١٥)، وهو تابعي، ووهم من عده في الصحابة.\n(٣) الحديث أخرجه الحارث بن أسامة في مسنده -\"زوائد الهيثمي\" ١/ ٢٤٥ (١١٨) عن أبي الزاهرية عن أبي شجرة مرفوعًا.\nوفي سنده سعيد بن سنان الحنفي، متروك، وأبو شجرة لم يدرك النبي - ﷺ -.\n(٤) من (ت).\n(٥) من (ت). وأبو الحسن لم يذكر بجرح أو تعديل.","vol":"11","page":404},{"text":"يحيى (١)، ثنا أبي (٢) قال: ثنا جعفر بن عبد الله بن الصباح (٣)، ثنا أبو عمر الدوري (٤)، ثنا أبو إبراهيم الترجماني (٥)، عن سعد بن سعيد (٦)، عن نهشل أبي عبد الله القرشي (٧)، عن الضحاك (٨)، عن ابن عباس قال: قال رسول الله - ﷺ -: \"ثلاثة لا يكترثون للحساب، ولا يفزعهم الصيحة (٩)، ولا يحزنهم الفزع الأكبر، حامل القرآن المؤدّي إلى الله بما فيه، يقدم على الله سيدًا شريفا، ومؤذن أذن تسع (١٠) سنين، لا يأخذ على أذانه طمعًا، وعبد مملوك أحسن عبادة ربه وأدى حق مولاه\".\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) ابن نهشل الأنصاري، قرأ على الدوري، وسمع منه، مجود فاضل، توفي سنة (٢٩٤ هـ).\nانظر: \"معرفة القراء\" للذهبي ١/ ٢٤٤، \"غاية النهاية\" لابن الجزري ١/ ١٩٢.\n(٤) حفص بن عمر الدوري، لا بأس به.\n(٥) إسماعيل بن إبراهيم، لا بأس به.\n(٦) سعد بن سعيد الجرجاني، سعدويه، روى عن الثوري، ونهشل.\nانظر: \"تاريخ جرجان\" للسهمي ١/ ٢١٧، وسكت عنه. وقال ابن عدي في \"الكامل\" ٣/ ١١٩٤: حدث عن الثوري بما لا يتابع عليه ... لغفلة كانت تدخل عليه.\nانظر: \"الضعفاء\" لابن الجوزي ١/ ٣١٠.\n(٧) نهشل بن سعيد الورداني، متروك، وكذبه ابن راهويه.\n(٨) ابن مزاحم، صدوق، كثير الإرسال.\n(٩) من (ت).\n(١٠) في (ت): سبع. =","vol":"11","page":405},{"text":"[١٣٠٥] وأخبرنا أبو الحسين أحمد بن محمد بن جعفر (١) قال: ثنا أبو الحسن علي بن محمد الفامي (٢) قال: أخبرنا علي بن عبد العزيز (٣) أن عمرو بن عثمان (٤) حدثهم قال: ثنا أبو تميلة (٥)، عن أبي حمزة (٦)، عن جابر (٧)، عن مجاهد (٨) عن ابن عباس قال: قال رسول الله\n_________\n= [١٣٠٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا، نهشل متروك، وإسحاق بن يحيى لم أجده، وسعدويه ضعيف.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٢/ ٥٥٥ (٢٧٠٢)، والسهمي في \"تاريخ جرجان\" ١/ ٤٩٤ من طريق سعد بن سعيد، عن نهشل، عن الضحاك به.\nوله شاهد من طريق بحر بن كنيز السقا، عن الحجاج بن فرافصة، عن الأعمش، عن عطاء، عن ابن عمر مرفوعًا: \"ثلاث على كثبان المسك يوم القيامة، لا يهولهم الحزن، ولا يفزعون حين يفزع الناس ... \" ثم ذكرهم. أخرجه الطبراني في \"المعجم الكبير\" ١/ ٤٣٣٢ (١٣٥٨٤). وبحر ضعيف، كما قال الهيثمي في \"مجمع الزوائد\" ١/ ٣٢٧.\n(١) لم أجده.\n(٢) أبو الحسن النيسابوري، سمع الذهلي، كان من أهل العلم والفضل، سمع الكثير.\nانظر: \"الأنساب\" للسمعاني ٣/ ٣٤٣، وذكر أن الفامي نسبة إلى من يبيع الفواكه، ويقال له: البقال.\n(٣) هو البغوي، ثقة.\n(٤) أبو عبد الله الصوفي، لم يذكر بجرح أو تعديل.\n(٥) هو يحيى بن واضح، ثقة.\n(٦) محمد بن ميمون السكري، ثقة.\n(٧) جابر، هو الجعفي، ضعيف رافضي.\n(٨) ثقة، إمام في التفسير والعلم.","vol":"11","page":406},{"text":"- ﷺ -: \"من أذن سبع سنين محتسبًا كتب له براءة من النار\" (١).\n[١٣٠٦] وأخبرنا أبو الحسن الفارسي، قال: ثنا أبو العلاء أحمد ابن محمد بن كثير (٢)، قال: ثنا عيسى بن محمد بن عيسى (٣)، ثنا محمد بن مسلمة الواسطي (٤) قال: ثنا موسى الطويل (٥)، عن أنس ابن مالك قال: قال رسول الله - ﷺ -: \"من أذن سنة من نية صادقة حبس يوم القيامة على باب الجنة فقيل له: اشفع لمن شئت\" (٦).\n_________\n(١) [١٣٠٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا، الجعفي متهم، وعمرو بن عثمان مجهول الحال.\nالتخريج:\nأخرجه الترمذي أبواب الصلاة، باب ما جاء في فضل الأذان (٢٠٦)، والطبراني في \"المعجم الكبير\" ١/ ٧٨١ (١١٠٩٨)، والخطيب في \"تاريخ بغداد\" ١/ ٢٤٧ من طريق أبي تميلة، عن أبي حمزة، عن جابر الجعفي به، وأخرجه ابن عدي في \"الكامل\" ٢/ ٩٩ عن ابن عمر، وفي سنده محمد بن الفضل كذاب.\n(٢) لم أجده.\n(٣) أبو العباس المروزي، قدم بغداد، وحدث بها، وروى عنه عبد الباقي بن قانع، وثقه الخطيب في \"تاريخ بغداد\" ١١/ ١٧٠.\nروى عن موسى الطويل، ضعيف جدًّا، توفي سنة (٢٨٢ هـ).\n(٤) انظر: \"تاريخ بغداد\" للبغدادي ٣/ ٣٠٧.\n(٥) موسى بن عبد الله الطويل، وضاع.\n(٦) [١٣٠٦] الحكم على الإسناد:\nحديث موضوع، آفته الطويل، وأبو العلاء لم أجده.\nوانظر: \"تنزيه الشريعة\" لابن عراق ١/ ٢٥٦.\nالتخريج:\nأخرجه تمام في \"فوائده\" ١٣/ ٢ (٩٩٥) قال: ثنا أبو الحسن خيثمة بن سلمان =","vol":"11","page":407},{"text":"[١٣٠٧] وأخبرنا أبو بكر محمد بن أحمد بن محمد التمار (١)، قال: ثنا أبو عبد الله محمد بن عبد الله بن دينار (٢)، ثنا محمد بن الحجاج بن عيسى (٣)، ثنا إبراهيم بن رستم (٤)، ثنا حماد بن سلمة، عن محمد بن عمرو (٥)، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"من أذن خمس صلوات إيمانًا واحتسابًا غفر له ما تقدم من ذنبه، ومن أم خمس صلوات إيمانًا واحتسابًا غفر له ما تقدم من ذنبه\" (٦).\n_________\n= -إملاء وقراءة- ثنا محمد بن سلمة، ثنا موسى الطويل، ثنا مولاي أنس بن مالك. . فذكره.\n(١) لم أجده.\n(٢) إمام، فقيه، ثقة.\n(٣) لم أجده.\n(٤) المروزي، روى عن الحمادين، قال أبو حاتم: ليس بذاك، محله الصدق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٩٩.\nوقال ابن عدي في \"الكامل\" ١/ ٢٧٠: منكر الحديث.\nولم يوثقه سوى ابن معين.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ٣٠.\n(٥) ابن علقمة الليثي، صدوق له أوهام.\n(٦) [١٣٠٧] الحكم على الإسناد:\nإسناده ضعيف، آفته ابن رستم، وفي سند المؤلف مجاهيل.\nوانظر: \"سلسلة الأحاديث الضعيفة\" للألباني ١/ ٢٤٥.\nالتخريج:\nأخرجه البيهقي في \"السنن الكبرى\" ١/ ٤٣٣، والخطيب في \"تاريخ بغداد\" ٦/ ٧٣، والأصبهاني في \"الترغيب والترهيب\" ١/ ٥٦ (٥٨) من طرق عن إبراهيم ابن رستم، عن حماد به.","vol":"11","page":408},{"text":"[١٣٠٨] وأخبرنا أبو العباس سهل بن محمد بن سعيد المروزي (١)، قال: أخبرنا الحسن بن محمد بن حكيم، أخبرنا أبو الموجه (٢)، قال: أخبرنا عبدان (٣)، ثنا الحارث بن مرة الحنفي (٤)، ثنا يزيد الرقاشي (٥)، عن أنس بن مالك، عن رسول الله - ﷺ - أنه قال: \"إذا كان عند الأذان فتحت أبواب السماء، واستجيب الدعاء، وإذا كلان عند الإقامة لم ترد دعوة\" (٦).\n_________\n(١) سهل بن محمد بن سعيد، والحسن بن محمد لم أجدهما بعد البحث كثيرًا.\n(٢) محمد بن عمرو الفزاري، إمام في اللغة، محدث، حافظ.\n(٣) عبد الله بن عثمان بن جبلة، ثقة، حافظ.\n(٤) روى عن يزيد، وعنه أحمد بن حنبل، وابن أكثم، صدوق، توفي قبل سنة (٢٠٠ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٨/ ٢٠٨، \"تهذيب الكمال\" للمزي ٥/ ٢٨٠، \"الكاشف\" للذهبي ١/ ١٩٧.\n(٥) ضعيف.\n(٦) [١٣٠٨] الحكم على الإسناد:\nإسناده ضعيف، وفي سند المؤلف مجاهيل لم أعثر عليهم، ويزيد الرقاشي ضعيف.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٣٢ (٢٩٧٣٦) من طريق الحارث عن يزيد، عن أنس.\nوقد ثبت في استجابة الدعاء بين الأذن والإقامة حديث صحيح، بلفظ: \"الدعاء بين الأذان والإقامة مستجاب فادعوا\". أخرجه أحمد في \"المسند\" ٣/ ١٥٥، (١٢٦٠٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٥٩٤ (١٦٩٦)، وابن خزيمة في \"صحيحه\" ١/ ٢٢١ (٤٢٥)، وغيرهما من طرق عن أنس. =","vol":"11","page":409},{"text":"[١٣٠٩] وأخبرنا أبو القاسم طاهر بن علي المقرئ (١)، قال: ثنا أبو محمد عبد الله بن أحمد المقرئ (٢) بالبصرة، قال: ثنا عبد الله بن أحمد الجصاص (٣) قال: ثنا يزيد بن عمرو بن البراء الغنوي (٤)، حدثنا نائل بن نجيح (٥) قال: ثنا محمد بن الفضل (٦)، عن سالم (٧)، عن مجاهد (٨)، عن ابن عمر، عن النبي - ﷺ - قال: \"المؤذن المحتسب كالشهيد المتشحِّط ما دام في أذانه، وشهد له كل رطب ويابس،\n_________\n= وعند النداء أيضًا، بلفظ: \"إذا نادى المنادي فتحت أبواب السماء، واستجيب الدعاء\" أخرجه النسائي في \"الكبرى\" ٦/ ٢٣ (٩٩٠٠)، والضياء في \"الأحاديث المختارة\" ٦/ ١٦٦ (٢١٧٠) عن أنس، وأحمد في \"المسند\" ٣/ ٣٤٢ (١٤٦٨٩) عن أبي الزبير، عن جابر، والحاكم في \"المستدرك\" ١/ ٧٣١ عن أبي أمامة.\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو محمد البصري، مقرئ مصدر، توفي سنة (٣٨٠ هـ).\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٤٠٣.\n(٣) روى عن بندار، وابن المثنى، وعنه ابن شاهين، قال الخطيب: كان ثقة، توفي سنة (٣١٥ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٩/ ٣٨١.\n(٤) ذكره ابن حبان في \"الثقات\" ٩/ ٢٧٧، ولم أجد من ذكره غيره.\n(٥) الحنفي، روى عن الثوري، ومسعر، وعنه الكديمي، والغنوي، ضعيف أحاديثه مظلمة.\nانظر: \"تاريخ بغداد\" للخطيب ١٣/ ٤٣٤، \"المجروحين\" لابن حبان ٣/ ٦١، \"تهذيب التهذيب\" لابن حجر ٤/ ٢١٢.\n(٦) ابن عطية العبسي، كذبوه.\n(٧) ابن عجلان الأفطس، ثقة، رمي بالإرجاء.\n(٨) ثقة، إمام في التفسير وفي العلم.","vol":"11","page":410},{"text":"فإذا مات لم يدوَّد في قبره\" (١).\n[١٣١٠] وأخبرنا أبو محمد عبد الله بن حامد الأصبهاني (٢)، قال: أخبرنا أبو بكر محمد بن جعفر المطيري (٣)، قال: ثنا حماد بن\n_________\n(١) [١٣٠٩] الحكم على الإسناد:\nإسناده موضوع، آفته ابن الفضل، ونائل الحنفي، والغنوي لم يذكره إلا ابن حبان.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١٢/ ٤٢٢ (١٣٥٥٤)، وابن الجوزي في \"العلل المتناهية\" ١/ ٣٩٠ من طريق محمد بن الفضل عن سالم به.\nوأخرجه الطبراني في \"المعجم الأوسط\" ٢/ ٥٢ (١٢٤٣)، وابن الجوزي في \"العلل المتناهية\" ١/ ٣٨٩، من طريق أحمد بن المغلس، عن رزق الله الطبري، عن إبراهيم بن رستم، عن قيس بن الربيع، عن سالم به.\nوابن المغلس وضاع، وابن رستم منكر الحديث، كما سبق.\nولقوله \"وشهد له كل رطب ويابس\" شاهد صحيح، بلفظ: \"إن المؤذن يغفر له مدى صوته، ويصدقه كل رطب ويابس سمع صوته\" أخرجه النسائي في \"السنن الكبرى\" ١/ ٥٠٢ (١٦٥٩)، وأبو داود كتاب الصلاة، باب رفع الصوت بالأذان (٥١٥)، وابن ماجه كتاب الأذان والسنة فيه، باب فضل الأذان وثواب المؤذنيين (٧٢٤)، والبيهقي في \"السنن الكبرى\" ١/ ٣٩٧، كلهم من طرق، عن أبي هريرة، وسنده صحيح.\nوله شاهد آخر من طريق أبي سعيد، وفيه: \". . فارفع صوتك بالنداء فإنه لا يسمع مدى صوت المؤذن جن ولا إنس ولا شيء إلا شهد له يوم القيامة\"، أخرجه البخاري في كتاب الأذان، باب رفع الصوت بالنداء (٦٠٩)، ومالك في \"الموطأ\" ١/ ٦٩ (١٥١)، وأحمد في \"المسند\" ٣/ ٣٥ (١١٣٠٥) وغيرهم.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ثقة، مأمون.","vol":"11","page":411},{"text":"الحسن (١)، ثنا صالح بن سليمان صاحب القراطيس (٢) قال: حدثني غياث بن عبد الحميد السدوسي (٣)، عن مطر (٤)، عن الحسن (٥)، عن أبي الوقاص (٦) أنه قال: سهام المؤذنين عند الله يوم القيامة كسهام المهاجرين.\nقال: وقال عبد الله بن مسعود: لو كنت مؤذنًا لما باليت أن لا أحج، ولا أعتمر، ولا أجاهد.\nقال: وقال عمر بن الخطاب: لو كنت مؤذنًا لكمُل أمري وما باليت ألا أنتصب لقيام ليل، ولصيام نهار، سمعت رسول الله - ﷺ -\n_________\n(١) ابن عنبسة الوراق، روى عن صالح بن سلمان، والطيالسي، وعنه المطيري، وابن أبي حاتم، وقال: ثقة صدوق، توفي سنة (٢٦٦ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٣٥، \"تهذيب الكمال\" للمزي ٧/ ٢٣١، \"تهذيب التهذيب\" لابن حجر ١/ ٤٧٨.\n(٢) أبو محمد ابن غلام الزهري، ليس بالمرضي، انظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢٩٥، وقد روى عن غياث بن عبد الحميد، كما قاله ابن حجر في \"لسان الميزان\" ٣/ ١٧٠.\n(٣) قال الذهبي في \"ميزان الاعتدال\" ٣/ ٣٣٨: يعرف بحديث منكر، وهو حديث: من سابق إلى الصلاة ...، وذكره العقيلي في \"الضعفاء\" ٣/ ٤٤٠ وقال: مجهول.\nوانظر: \"لسان الميزان\" لابن حجر ٤/ ٤٢٢.\n(٤) ابن طهمان الوراق، صدوق، كثير الخطأ.\n(٥) البصري، ثقة، فقيه، فاضل، كان يرسل كثيرًا ويدلس.\n(٦) أبو الوقاص، صحابي، ذكره ابن الأثير في \"أسد الغابة\" ٦/ ٣٢٩ عن أبي موسى المديني، وذكره أيضًا ابن حجر في \"الإصابة\" ٧/ ٣٧٣ في القسم الأول. وذكر له هذا الحديث.","vol":"11","page":412},{"text":"يقول: \"اللهم اغفر للمؤذنين، اللهم أغفر للمؤذنين، اللهم اغفر للمؤذنين\" فقلت: يا رسول الله، لقد تركتنا ونحن نجتلد على الأذان بالسيوف. قال: \"كلا يا عمر، إنه سيأتي على الناس زمان يتركون الأذان على ضعفائهم، وتلك لحوم حرمها الله على النار، لحوم المؤذنين\" (١).\n\n<span data-type=\"title\" id=toc-1096>٥٩ </span>- قوله: ﴿قُلْ يَاأَهْلَ الْكِتَابِ هَلْ تَنْقِمُونَ مِنَّا إِلَّا أَنْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ مِنْ قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَاسِقُونَ (٥٩)﴾\nقال ابن عباس: أتى رسول الله - ﷺنفر من اليهود -أبو ياسر ابن أخطب ورا فع بن أبي رافع، وعازارا، وزيد، وخالد، وأزار بن أبي أزار، وأشيع- فسألوه عمن يؤمن به من الرسل؟ فقال: أؤمن بالله، وما\n_________\n(١) [١٣١٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، صالح بن سليمان ليس بالمرضي، وغياث مجهول، ومطر كثير الخطأ.\nالتخريج:\nأخرجه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٢٤١ - من طريق مطر عن الحسن، عن سعد بن أبي وقاص، فجعله من قول سعد، وليس من قول أبي الوقاص، والحسن لم يسمع من سعد، كما في \"كشف الأستار\" للبزار (٣١٢٩)، \"مجمع الزوائد\" للهيثمي ١٠/ ١٣٤.\nوانظر: \"الروايات المسندة عند ابن كثير\"، رسالة دكتوراه، للدكتور غالب الحامضي ٢/ ٧٠٨.\nوذكره كما عند المصنف ابن الأثير في \"أسد الغابة\" ٦/ ٣٢٩، وابن حجر في \"الإصابة\" ٧/ ٣٧٣.","vol":"11","page":413},{"text":"أنزل إلينا، وإلى إبراهيم، وإسماعيل، إلى قوله ﴿وَنَحْنُ لَهُ مُسْلِمُونَ﴾ (١).\nفلما ذكر عيسى جحدوا نبوته، وقالوا: والله ما نعلم أهل دين أقل حظًّا في الدنيا، والآخرة منكم، ولا دينًا شرًّا من دينكم، فأنزل الله تعالى هذِه الآية (٢).\nثم قال:\n\n<span data-type=\"title\" id=toc-1097>٦٠ </span>- ﴿قُلْ﴾ يا محمد ﴿هَلْ أُنَبِّئُكُمْ﴾\nأخبركم ﴿بِشَرٍّ مِنْ ذَلِكَ﴾ الذي ذكرت، يعني: قولهم: لم نر أهل دين أقل حظًّا في الدنيا والآخرة منكم، ولا دينًا شرّا من دينكم، فذكر الجواب بلفظ الابتداء، وإن لم يكن الابتداء شرًّا كقوله تعالى للكفار: ﴿قُلْ أَفَأُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكُمُ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُوا﴾ (٣)، ﴿مَثُوبَةً﴾ ثوابًا، وجزاءً، وهو نصب على التفسير (٤) كقوله: ﴿أَكْثَرُ مِنْكَ مَالًا وَأَعَزُّ نَفَرًا﴾ (٥)، وأصلها: مثووبة على وزن مفعولة، فقد جاءت مصادر على وزن المفعول نحو: المعقول، والميسور فأسقط عين الفعل، استثقالًا للضمة على الواو، ونقلت\n_________\n(١) البقرة: ١٣٦.\n(٢) أخرجه ابن إسحاق كما في \"السيرة النبوية\" لابن هشام ٢/ ٢١٦، والطبري في \"جامع البيان\" ٦/ ٢٩٢ (١٢٢١٩)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٦٤، وذكره الواحدي في \"أسباب النزول\" (ص ٢٠٣)، بدون إسناد.\n(٣) الحج: ٧٢.\n(٤) انظر: \"معاني القرآن\" للزجاج ٢/ ١٨٧.\n(٥) الكهف: ٣٤.","vol":"11","page":414},{"text":"حركتها إلى فاء الفعل، وهي الثاء، فصار مثوبة، مثل معونة، ومغوثة، ومقولة (١).\n﴿عِنْدَ اللَّهِ مَنْ لَعَنَهُ اللَّهُ﴾ يجوز أن يكون محل \"من\" خفضًا على البدل من قوله ﴿بِشَرٍّ﴾، أو على معنى لمن لعنه الله، ويجوز أن يكون رفعًا على إضمار هو، ويجوز أن يكون نصبًا على إيقاع ﴿أُنَبِّئُكُمْ﴾ عليه (٢).\n﴿وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ﴾ والقردة أصحاب السبت والخنازير كفار أهل مائدة عيسى -﵇-.\nوروى علي بن أبي طلحة عن ابن عباس أن المسخين كليهما من أصحاب السبت، فشبانهم مسخوا قردة، ومشايخهم مسخوا خنازير (٣).\n﴿وَعَبَدَ الطَّاغُوتَ﴾ فيه عشر قراءات:\n﴿وَعَبَدَ الطَّاغُوتَ﴾ بفتح العين، والباء، والتاء على الفعل، وهي قراءة العامة، بمعنى: وجعل منهم من عبد الطاغوت، وتصديقها قراءة ابن مسعود (ومن عبدوا الطاغوت)، وقرأ يحيى بن وثاب، وحمزة ﴿وَعَبَدَ الطَّاغُوتَ﴾ بفتح العين، وضم الباء، وكسر التاء (٤)،\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٧٠، \"جامع البيان\" للطبري ٦/ ٢٩٢.\n(٢) أي: يجعل قوله ﴿أُنَبِّئُكُمْ﴾ عاملًا في ﴿مِنْ﴾، وانظر: هذِه الأوجه في \"معاني القرآن\" للفراء ١/ ٣١٤، \"معاني القرآن\" للزجاج ٢/ ١٨٧، \"جامع البيان\" للطبري ٦/ ٢٩٣، \"الدر المصون\" للسمين الحلبي ٢/ ٥٥٧، وقد أجاد.\n(٣) الأثر لم أجده.\n(٤) هاتان القراءتان هما المتواترتان فقط، وما عداهما فشاذ. =","vol":"11","page":415},{"text":"أراد العبد، وهما لغتان: عبد، وعبُد (١) مثل سبع وسبع، وفرد وفرد.\nوأنشد حمزة هذا البيت: كسيف الصَّيقل الفرُد (٢). . بضم الراء.\nووجه آخر وهو أنه أراد الجمع، أي: خدم الطاغوت، فجمع العبد عبيدًا، ثم جمع العبيد عبدًا، جمع الجمع مثل ثمار وثمر (٣)، ثم استثقل الضمتين المتواليتين، فعوض من الأولى فتحة، وكذلك هو في قراءة الأعمش (وعُبُد الطاغوت)، بضم الباء، والعين، وكسر التاء (٤)، قال الشاعر (٥):\nانسب العبدَ إلى آبائه ... أسود الجلدة من قوم عُبُدْ\n_________\n= انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٦٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٥.\n(١) الباء تضمها العرب للمبالغة في المدح، أو الذم، مثل رجل حذر، ويقظ أي: مبالغ في الحذر، فمعنى ﴿عَبْدُ﴾ أي: بلغ الغاية في طاعة الشيطان.\nانظر: \"معاني القرآن\" للفراء ١/ ٣١٤، \"الحجة\" لابن زنجلة (ص ٢٣١)، وفيهما ذكر قراءة عبد الله بن مسعود.\n(٢) لم أجد البيت بعد البحث عنه.\n(٣) ورغيف، ورغف.\nانظر: \"معاني القرآن\" للفراء ١/ ٣١٤، \"معاني القرآن\" للزجاج ٢/ ١٨٨.\n(٤) وهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ١/ ٢١٥، وقد أخرج الطبري في \"جامع البيان\" للطبري ٦/ ٢٩٤ بسنده إلى الأعمش أنه قرأها بمثل قراءة حمزة.\n(٥) لم أعرفه، والبيت في \"لسان العرب\" لابن منظور (عبد)، \"البحر المحيط\" لأبي حيان ٣/ ٥٣٠، وذكره ابن جني في \"المحتسب\" ١/ ٢١٥.","vol":"11","page":416},{"text":"وذكر عن أبي جعفر القارئ أنه قرأ: (وعُبِدَ الطاغوت)، على الفعل للمجهول (١)، وقرأ الحسن (وعَبْدَ الطاغوت) على الواحد (٢)، وقرأ بريدة الأسلمي (وعابد الطاغوت)، بالألف على الواحد (٣)، وقال (٤) ابن عباس: (وعبيد الطاغوت) بالجمع، وقرأ أبو واقد الليثي: (وعباد الطاغوت) (٥)، مثل: كافر وكفار، وقرأ عون العقيلي (٦)، وأبان بن تغلب (٧): (وعُبَّدَ الطاغوت) (٨) مثل رُكَّع،\n_________\n(١) أخرجها الطبري في \"جامع البيان\" عنه ٦/ ٢٩٤، وقد ردها، بَعْدُ، لشذوذها، وضعفها في المعنى.\n(٢) انظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٤٤٧، \"البحر المحيط\" لأبي حيان ٣/ ٥٣٠.\n(٣) أخرجها الطبري في \"جامع البيان\" ٦/ ٢٩٤، عنه.\nوانظر: \"مختصر في شواذ شواذ\" لابن خالويه (ص ٣٤)، \"المحتسب\" لابن جني ١/ ٢١٥، ونسبها إلى عون العقيلي.\n(٤) في (ت): وقرأ.\nوانظر: هذِه القراءة في \"إعراب القراءات الشواذ\" للعكبري ١/ ٤٤٨، \"البحر المحيط\" لأبي حيان ٣/ ٥٣٠.\n(٥) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٤)، \"المحتسب\" لابن جني ١/ ٢١٥.\n(٦) أخذ القراءة عرضًا عن نصر بن عاصم، وروى عنه المعلي بن عيسى، وله اختيار في القراءة. انظر: \"غاية النهاية\" لابن الجزري ١/ ٦٠٦.\n(٧) الربعي، أبو سعد، قرأ على عاصم، والأعمش، وعليه محمد بن صالح، توفي سنة (١٤١ هـ).\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٤.\n(٨) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٣)، \"المحتسب\" لابن جني ١/ ٢١٥، ونسبها إلى عكرمة عن ابن عباس.\n.","vol":"11","page":417},{"text":"وسُجَّد، وغُزى، وقرأ عبيد بن عمير: (وأَعْبُدَ الطاغوت) (١)، مثل كلب وأكلب.\n﴿أُولَئِكَ شَرٌّ مَكَانًا وَأَضَلُّ عَنْ سَوَاءِ السَّبِيلِ﴾ فلما نزلت هذِه الآية عير المسلمون اليهود، وقالوا: يا إخوان القردة والخنازير، فسكتوا، وافتضحوا وفيهم يقول الشاعر (٢):\nفلعنة الله على اليهودِ ... إن اليهود إخوة القرودِ\n\n<span data-type=\"title\" id=toc-1098>٦١ </span>- ﴿وَإِذَا جَاءُوكُمْ قَالُوا آمَنَّا وَقَدْ دَخَلُوا بِالْكُفْرِ وَهُمْ قَدْ خَرَجُوا بِهِ وَاللَّهُ أَعْلَمُ بِمَا كَانُوا يَكْتُمُونَ (٦١)﴾\nهؤلاء هم المنافقون، قاله المفسرون.\nوقال ابن زيد: هؤلاء الذين قالوا ﴿آمِنُوا بِالَّذِي أُنْزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهَارِ وَاكْفُرُوا آخِرَهُ﴾ (٣) (٤) وهذا التأويل أليق بظاهر التنزيل، لأن هذِه الآيات نزلت في اليهود ﴿وَاللَّهُ أَعْلَمُ بِمَا كَانُوا يَكْتُمُونَ﴾ من صفة محمد، ونعته (٥).\n_________\n(١) ذكرها أبو حيان في \"البحر المحيط\" ٣/ ٥٣٠، وقد أوصل صاحب \"الدر المصون\" السمين الحلبي ٤/ ٣٢٧ - ٣٣٨ الأوجه إلى أربعة وعشرين وجهًا، مع أن الثابت منها هو قراءتان فقط، كما سبق.\n(٢) لم أعرف القائل، ولم أجد بيته بعد البحث عنه.\n(٣) آل عمران: ٧٢.\n(٤) أخرج قوله الطبري في \"جامع البيان\" ٦/ ٢٩٧.\n(٥) من (ت).","vol":"11","page":418},{"text":"<span data-type=\"title\" id=toc-1099>٦٢ </span>- ﴿وَتَرَى كَثِيرًا مِنْهُمْ﴾\nيعني: اليهود ﴿يُسَارِعُونَ فِي الْإِثْمِ وَالْعُدْوَانِ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كَانُوا يَعْمَلُونَ﴾\n\n<span data-type=\"title\" id=toc-1100>٦٣ </span>- ﴿لَوْلَا﴾ هلا ﴿يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالْأَحْبَار﴾\nيعني: العلماء، وقيل: الربانيون: علماء النصارى، والأحبار علماء اليهود (١).\nوقرأ أبو واقد الليثي، وأبو الجراح العقيلي (الرِّبيون) (٢)، كقوله ﴿مَعَهُ رِبِّيُّونَ كَثِيرٌ﴾.\n﴿عَنْ قَوْلِهِمُ الْإِثْمَ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كَانُوا يَصْنَعُونَ﴾، وهده أشد آية على تاركي النهي عن المنكر، حيث أنزلهم منزلة مرتكبه، وجمع بينهم في التوبيخ.\n[١٣١١] أخبرنا الحسن بن أحمد بن محمد (٣)، وشعيب بن محمد بن شعيب (٤) قالا أخبرنا أبو نعيم عبد الملك بن محمد بن عدي (٥)، ثنا\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٢/ ٣٦٥، والبغوي في \"معالم التنزيل\" ٣/ ٧٦، بدون نسبة إلى قائل معين.\n(٢) بكسر الراء، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٤١)، \"البحر المحيط\" لأبي حيان ٣/ ٥٢٢.\n(٣) أبو محمد المخلدي، إمام، صدوق، مسند، عدل.\n(٤) مستور من أهل النواحي.\n(٥) أبو نعيم عبد الملك، ثقة، حافظ.","vol":"11","page":419},{"text":"الأحمسي (١)، قال: ثنا المحاربي (٢)، عن عبد الحميد بن جعفر (٣)، عن أبي إسحاق (٤)، عن عبيد الله بن جرير (٥)، عن أبيه (٦) قال: قال رسول الله - ﷺ -: \"ما من رجل يجاور قومًا، فيعمل بالمعاصي بين ظهرانيهم، فلا يأخذون على يديه، إلا أوشك الله أن يعمهم منه بعقاب\" (٧).\n_________\n(١) محمد بن إسماعيل، ثقة.\n(٢) عبد الرحمن بن محمد، لا بأس به، وكان يدلس.\n(٣) في (ت): عبد الحميد بن جعفر عن النخعي، عن عبيد الله.\nولعله عبد المجيد بن أبي جعفر الفراء، كما في \"معجم الطبراني\"، وفي النسختين عبد الحميد، ولم أجده.\n(٤) السبيعي، ثقة، مكثر، عابد، اختلط بأخرة.\n(٥) ابن عبد الله البجلي، روى عن أبيه، وعنه السبيعي، وثقه ابن حبان، وقال ابن حجر: مقبول.\nانظر: \"الثقات\" لابن حبان ٥/ ٦٥، \"تهذيب الكمال\" للمزي ١٩/ ١٦، \"تقريب التهذيب\" لابن حجر (ص ٦٣٩).\n(٦) جرير بن عبد الله البجلي، صحابي، جليل.\n(٧) [١٣١١] الحكم على الإسناد:\nشعيب شيخ المصنف مستور، وعبد الحميد لم أجده، لكنه يتقوى بحديث أبي بكر، كما سيأتي بيانه.\nالتخريج:\nأخرجه أبو داود كتاب الملاحم، باب الأمر والنهي (٤٣٣٩)، وابن ماجه كتاب الفتن، باب الأمر بالمعروف والنهي عن المنكر (٤٠٠٩)، وأحمد في \"المسند\" ٤/ ٣٦٤ (١٩٢٣٠)، وابن حبان في \"صحيحه\" (٣٠٠ - ٣٠٢)، والطبراني في \"المعجم الكبير\" ٢/ ٣٢ (٢٣٨٤) من طرق عن أبي إسحاق، عن عبيد الله، عن =","vol":"11","page":420},{"text":"[١٣١٢] وأخبرنا أبو عبد الله محمد بن أحمد بن محمد بن يعقوب (١) قال: أخبرنا أبو العباس محمد بن يعقوب (٢)، قال: ثنا عبد الله بن أسامة (٣)، قال: ثنا أسيد بن زيد الجمال (٤)، ثنا يحيى ابن سلمة بن كهيل (٥) عن أبيه (٦)، عن الشعبي (٧)، عن النعمان ابن بشير (٨) قال: قال رسول الله - ﷺ -: \"مثل الفاسق في القوم مثل\n_________\n= أبيه.\nوله شاهد صحيح من حديث أبي بكر مرفوعًا، ولفظه: \"إن الناس إذا رأوا الظالم فلم يأخذوا على يديه أوشك الله أن يعمهم بعقاب من عنده\".\nوفي رواية: \"ما من قوم يعمل فيهم بالمعاصي، ثم يقدرون على أن يغيروا، ثم لا يغيروا إلا يوشك أن يعمهم الله منه بعقاب\".\nوأخرجه أحمد في \"المسند\" ١/ ٢ (١)، وأبو داود كتاب الملاحم، باب الأمر والنهي (٤٣٣٨)، والترمذي أبواب تفسير القرآن، باب ومن سورة المائدة (٣٠٥٧)، وابن ماجه كتاب الفتن، باب الأمر بالمعروف والنهي عن المنكر (٤٠٠٥)، والنسائي في \"السنن الكبرى\" (١١١٥٧) وغيرهم، وبهذا الشاهد الصحيح يرتقي حديث جرير إلى الحسن لغيره.\n(١) لم يذكر بجرح أو تعديل.\n(٢) الأصم، ثقة.\n(٣) لم أجده.\n(٤) ضعيف.\n(٥) شيعي، متروك.\n(٦) سلمة بن كهيل، ثقة.\n(٧) ثقة، مشهور، فقيه، فاضل.\n(٨) صحابي، مشهور.","vol":"11","page":421},{"text":"قوم ركبوا سفينة، فاقتسموها، فصار لكل إنسان منها نصيب، فأخذ رجل منهم فأسًا، فجعل ينقر في موضعه، فقال له أصحابه: أي شيء تصنع؟ تريد أن تغرق، وتغرقنا، قال: هو مكاني، فإن أخذوا على يده نجوا، ونجا، وإن تركوه غرق، وغرقوا\" (١).\nوقال مالك بن دينار: أوحى الله إلى الملائكة أن عذبوا قرية كذا، فصاحت الملائكة إلى ربها: يا رب، إن فيهم عبدك العابد، فقال: أسمعوني ضجيجه، فإن وجهه لم يتغير غضبًا لمحارمي (٢).\n_________\n(١) [١٣١٢] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه يحيى بن سلمة متروك.\nالتخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ٣/ ١٤٩ (٢٧٦٢)، وابن عدي في \"الكامل\" ٦/ ٢٢٢١، من طريق محمد بن سلمة، عن أبيه، عن الشعبي به.\nوالحديث ثابت من وجه آخر، بلفظ: \"مثل القائم على حدود الله، والواقع فيها كمثل قوم استهموا على سفينة، فأصاب بعضهم أعلاها، وبعضهم أسفلها، فكان الذين في أسفلها إذا استقوا من الماء مروا على من فوقهم فقالوا: لو أن خرقنا في نصيبنا خرفا، ولم نؤذ من فوقنا، فإن يتركوهم وما أرادوا هلكوا جميعًا وإن أخذوا على أيديهم نجوا، ونجوا جميعًا\".\nأخرجه البخاري كتاب الشركة، باب هل يقرع في القسمة والاستهام فيه (٢٤٩٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٥٣٢ (٢٩٧) وغيرهما من طرق عن النعمان بن بشير - ﵁ -.\n(٢) أخرجه البيهقي في \"شعب الإيمان\" ٦/ ٩٧ (٧٥٩٤)، وقد ورد مرفوعًا من حديث جابر، أخرجه الطبراني في \"المعجم الأوسط\" ٧/ ٣٣٦ (٧٦٦١)، والبيهقي في \"شعب الإيمان\" ٦/ ٩٧ (٧٥٩٥)، وفي سنده عندهما عبيد بن إسحاق، وعمار بن سيف، ضعيفان.","vol":"11","page":422},{"text":"وأوحى الله إلى يوشع بن نون: إني مهلك من قومك أربعين ألفًا من خيارهم، وثمانين (١) ألفًا من شرارهم، فقال: يا رب، هؤلاء الأشرار، فما بال الأخيار؟ قال: إنهم لم يغضبوا لغضبي، وواكلوهم، وشاربوهم (٢).\n\n<span data-type=\"title\" id=toc-1101>٦٤ </span>- ﴿وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ﴾\nقال ابن عباس، وعكرمة، والضحاك، وقتادة: إن الله تعالى كان (٣) قد بسط على اليهود، حتى كانوا من أكثر الناس مالًا، وأخصبهم ناحية، فلما عصوا الله في محمد، وكذبوا به، كف الله عنه ما بسط عليهم من السعة، فعند ذلك قال فنحاص بن عازورا: يد الله مغلولة. لم يريدوا إلى عنقه، ولكنهم أرادوا أنها محبوسة مقبوضة ممسكة عن الرزق، فنسبوه إلى البخل (٤).\nقال أهل المعاني: إنما قال هذِه المقالة فنحاص، فلم ينهه الآخرون، ورضوا بقوله، فأشركهم الله فيها، وأراد باليد العطاء؛ لأن عطاء الناس وبذل معروفهم في الغالب بأيديهم، فاستعمل الناس اليد في وصف الإنسان بالجود، والبخل.\n_________\n(١) في (ت): ستين.\n(٢) الأثر أخرجه ابن عبد البر في \"التمهيد\" ٢٤/ ٣١٠، والبيهقي في \"شعب الإيمان\" ٧/ ٥٣ (٩٤٢٨) من حديث الوضين بن عطاء، وهو ضعيف.\n(٣) سقط من (ت).\n(٤) أخرج أقوالهم الطبري في \"جامع البيان\" ٦/ ٣٠٠، بروايات مختصرة عما هنا، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٦٧ عن ابن عباس.","vol":"11","page":423},{"text":"قال الشاعر (١):\nيداك يدا مجد فكف مفيدةٌ ... وكفٌّ إذا ما ضُنَّ بالزاد تنفقُ\nويقال للبخيل: جعد الأنامل، مقبوض الكف، كز الأصابع، مغلول اليدين. قال الله ﷿: ﴿وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ﴾ (٢).\nقال الشاعر (٣):\nكانت خراسان أرضًا إذ يزيد بها ... وكل باب من الخيرات مفتوحُ\nفاستبدلت بعده جعدا أنامله ... كأنما وجهه بالخل منضوحُ\nوقال الحسن: معناه: يد الله مكفوفة عن عذابنا، فليس يعذبنا إلا بما يبر به قسمه، قدر ما عبد آباؤنا العجل (٤).\nوقال مجاهد والسدي: هو أن اليهود قالوا: إن الله لما نزع ملكنا منا وضع يده على صدره، يتحمَّد إلينا ويقول: يا بني إسرائيل، يا بني أخياري، لا أبسطها، حتى أردَّ عليكم الملك (٥).\n_________\n(١) هو الأعشى، والبيت في \"ديوانه\" (٢٢٥)، من قصيدة يمدح فيها المحلق، وقد ذكر البيت الطبري في \"جامع البيان\" ٦/ ٢٩٩.\n(٢) الإسراء: ٢٩.\n(٣) لم أعرف القائل، بعد البحث عنه.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ٢/ ٣٩٢.\n(٥) أخرجه عنهما الطبري في \"جامع البيان\" ٦/ ٣٠٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٦٧ - ١١٦٨.","vol":"11","page":424},{"text":"والقول الأول أولى بالصواب، لقوله ﴿يُنْفِقُ كَيْفَ يَشَاءُ﴾.\nوقيل: هو استفهام تقديره: أيد الله مغلولة عنا، حيث قتر المعيشة علينا؟\nقال الله تعالى: ﴿غُلَّتْ أَيْدِيهِمْ﴾ أي: أمسكت أيديهم عن الخيرات، وقبضت عن الانبساط بالعطيات.\nوقال يمان بن رباب: شُدِّد وثُقِّل عليهم الشرائع (١)، بيانه قوله: ﴿وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ﴾ (٢).\nوقال (٣): هو من الغل في النار يوم القيامة، كقوله: ﴿إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ﴾ (٤).\n﴿وَلُعِنُوا﴾ عذبوا، ﴿بِمَا قَالُوا بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنْفِقُ كَيْفَ يَشَاءُ﴾ اختلفوا في معنى يد الله:\nفقال قوم: إن له يدا، لا كالأيدي، فأشاروا باليد إلى الجارحة، ثم قصدوا نفي التشبيه بقولهم لا كالأيدي وهذا غير مرضي من القول، وفساده لا يخفى (٥).\n_________\n(١) لم أجد قوله بعد البحث عنه.\n(٢) الأعراف: ١٥٧.\n(٣) في (ت): وقيل.\n(٤) غافر: ٧١.\n(٥) بل هذا هو الحق في صفة اليد، أن لله تعالى يدين، تليقان بجلاله وعظمته، لا تشبه يد المخلوق، وهذا مذهب أهل السنة والجماعة الذي يثبتون ما أثبته الله تعالى لنفسه، وأثبته له رسوله - ﷺ - من غير تحريف، ولا تعطيل، ولا تكييف، ولا تمثيل. =","vol":"11","page":425},{"text":"وقال آخرون: يده: قدرته، وقوته (١)، كقوله ﴿أُولِي الْأَيْدِي وَالْأَبْصَارِ﴾ (٢).\nوقيل: هو ملكه، كما يقال لمملوك الرجل: هو ملك يمينه، قال الله تعالى: ﴿أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ﴾ (٣) أي: أنه يملك ذاك وعلى هذين القولين يكون لفظه تثنية، ومعناه واحد، كقوله -﷿-: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ (٤٦)﴾ (٤) أراد به جنة واحدة (٥)، قال الفراء: وأنشدني بعضهم (٦):\n_________\n= وانظر -زيادة في البيان-: \"شرح العقيدة الطحاوية\" لابن أبي العز الحنفي ١/ ٢٦٤ - ٢٦٥، \"الرسالة الوافية\" للداني (ص ٤٨)، \"شرح أصول الاعتقاد\" للالكائي ٣/ ٤١٢، \"شرح لمعة الاعتقاد\" لابن قدامة (ص ٤٩)، \"الفتوى الحموية\"، لشيخ الإسلام ابن تيمية (ص ١٣٠ - ١٣٤).\nهذا تأويل للصفة، ينقضه قوله ﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾، فهل يقال: بل قوتاه، أو قدرتاه أو ملكاه؟ ! ثم إن قوله ﴿أُولِي الْأَيْدِي﴾ كقوله ﴿وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ (٤٧)﴾ ليس جمعًا ليد، بل هو مصدر، من آد، يئيد، أيدا، بمعنى القوة.\nانظر: \"القاموس المحيط\" للفيروزآبادي (آد).\n(٢) ص: ٤٥.\n(٣) البقرة: ٢٣٧.\n(٤) الرحمن: ٤٦.\n(٥) هذا ليس بصحيح، بل المراد جنتان على الحقيقة، كما هو ظاهر اللفظ، وهو قول جماهير المفسرين المعتبرين، وخالف في هذا الفراء في \"معاني القرآن\" ٣/ ١١٨، فزعم أن المراد جنة واحدة، واستشهد بالبيتين اللذين ذكرهما المصنف هنا، نقلًا منه.\n(٦) البيت لخطام المجاشعي، ذكره في \"الكتاب\" لسيبويه ١/ ٢٤١، وفي \"خزانة الأدب\" للبغدادي ١/ ٣٧٦. =","vol":"11","page":426},{"text":"ومَهْمَهين قَذْفَين مَرْتَين ... قَطَعته بالأمِّ لا بالسَّمْتين\nأراد: مهما واحدًا، وسمتًا واحدًا.\nقال: وأنشدني آخر:\nيسعى بكَيْداء ولهذمين ... قد جعل الأرطاة جنتين (١)\nأراد لهذما، وجنة.\nوقال بعضهم: أراد بذلك نعمتاه، كما يقول: لفلان عندي يد، أي: نعمة (٢)، وعلى هذا القول يكون لفظه تثنية، ومعناه جمعًا، كقوله تعالى: ﴿وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا﴾ (٣)، والعرب تضع الواحد موضع الجمع، كقوله: ﴿وَكَانَ الْكَافِرُ عَلَى رَبِّهِ ظَهِيرًا﴾ (٤)،\n_________\n= والمهمهة: المفازة البعيدة.\nانظر: \"القاموس المحيط\" للفيروزآبادي (ص ١٦١٨) (مه).\nوالقذف: البعيد من الأرض، والمرت: الأرض لا ماء فيها، ولا نبات، والسمت: السير على الطريق بالظن.\n(١) لم أجد القائل، وقوله (بكيداء) هو القوس، وقوله (لهذمين) أي: سهمين.\nوانظر: كلام الفراء هذا في \"معاني القرآن\" ٣/ ١١٨.\n(٢) قال الزجاج في \"معاني القرآن\" ٢/ ١٨٩: قال بعضهم: معنى ﴿يَدُ اللَّهِ مَغْلُولَةٌ﴾ نعمته مقبوضة عنا، وهذا القول خطأ ينقضه ﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾، فيكون المعنى: بل نعمتاه مبسوطتان، ونعم الله أكثر من أن تحصى.\n(٣) إبراهيم: ٣٤.\n(٤) الفرقان: ٥٥.","vol":"11","page":427},{"text":"وقال: ﴿لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي كَبَدٍ (٤)﴾ (١)، ﴿إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ﴾ (٢) ونحوها، وتقول العرب: ما أكثر الدرهم والدينار في أيدي الناس، وتضع أيضًا التثنية موضع الجمع كقوله تعالى: ﴿أَلْقِيَا فِي جَهَنَّمَ﴾ (٣) وأراد الزبانية (٤)، قال امرؤ القيس:\nقفا نبك من ذكرى حبيب ومنزلِ (٥)\nيدل عليه قوله:\nوقوفًا بها صحبي عليَّ مطيهم\nفدل على أنه أراد الجمع.\n_________\n(١) البلد: ٤.\n(٢) العصر: ٢.\n(٣) ق: ٢٤.\n(٤) العرب قد تعبر عن الجمع بلفظ الواحد المشتمل على ما يدل على الجنس، مثل (أل) التي هي للجنس، في قوله الإنسان والكافر، أما إذا ثني الاسم فلا يفيد الجنس ولا الجمع، ولا يفيد إلا تعيين اثنين بأعيانهما، دون الجميع، ولذلك كان من الخطأ عند العرب أن يقال: ما أكثر الدرهمين في أيدي الناس، والمراد الدراهم، أو يقال: جاء الرجلان والمراد الرجال، بخلاف قولهم: ما أكثر الدرهم في أيدي الناس لأن المراد الجنس والجمع، فكذلك هنا في قوله تعالى ﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾ ليس المراد إلا يدين اثنتين، حقيقيتين، تليقان بجلال الله وعظمته.\n(٥) هذا صدره، وعجزه:\nبسقط اللوى بين الدخول فحومل\nوهو أول بيت في معلقته الشهيرة، انظر: \"ديوانه\" (ص ١١٨).","vol":"11","page":428},{"text":"قال محمد بن مقاتل الرازي (١): أراد نعمتاه مبسوطتان، نعمته في الدنيا ونعمته في الآخرة.\nقلت (٢): وهذِه تأويلات مدخولة؛ لأن الله تعالى ذكر أنه خلق آدم بيده على طريق التخصيص والتفضيل لآدم على إبليس، فلو كان تأويل اليد ما ذكر لما كان لهذا التخصيص معنى، لأن إبليس أيضًا مخلوق بقدرة الله وفي ملك الله، ونعمته.\nوقال أهل الحق: هذِه صفة من صفات ذاته، كالسمع والبصر، والوجه (٣).\nقال الحسن: إن لله يدا لا توصف (٤)، ودليل هذا التأويل أن الله سبحانه ذكر اليد مرة بلفظ الواحد، فقال: ﴿قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ﴾ (٥)، ﴿وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ﴾ (٦)، ﴿بِيَدِكَ الْخَيْرُ﴾ (٧)، ﴿يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ﴾ (٨)،\n_________\n(١) ذكر الخليلي في \"الإرشاد\" ٣/ ٩٠٥ أن البخاري سئل عنه فقال: لأن أخِرّ من السماء إلى الأرض أحب إليّ من أن أروي عن محمد بن مقاتل الرازي. فلا نقبل (١) روايته ولا كلامه.\n(٢) سقط من (ت).\n(٣) نعم هذا هو الحق، لكن قول المصنف قبل: وهذا غير مرضي من القول، وفساده لا يخفى. غير سديد، وهو يناقض الذي هنا من الحق.\n(٤) يعني: لا توصف كيفيتها، أما نفي إثباتها صفة لله تعالى تليق به، فهذا غير مراد من كلام الحسن ﵀، والأثر عنه لم أجده.\n(٥) آل عمران: ٧٣.\n(٦) الحديد: ٢٩.\n(٧) آل عمران: ٢٦.\n(٨) الفتح: ١٠.","vol":"11","page":429},{"text":"﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ﴾ (١).\nوقال رسول الله - ﷺ -: \"إن الله واضع يده لمسيء الليل ليتوب بالنهار، ولمسيء النهار ليتوب بالليل\" (٢).\nوقال - ﷺ -: \"يمين الله ملأى، لا يغيضها نفقة\" (٣).\nوثناه -﷿- مرة، فقال: ﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾ (٤)، ﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾، وقال - ﷺ -: \"كلتا يديه يمين\" (٥)، وجمعه مرة (٦)، فقال: ﴿مِمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا﴾ (٧).\n_________\n(١) الملك: ١.\n(٢) الحديث: أخرجه مسلم كتاب التوبة، باب قبول التوبة من الذنوب، وإن تكررت الذنوب والتوبة (٢٧٥٩)، والنسائي في \"السنن الكبرى\" ٦/ ٣٤٤ (١١١٨٠)، وغيرهما من طريق أبي عبيدة عن أبي موسى مرفوعًا به.\n(٣) قطعة من حديث أخرجه البخاري كتاب التفسير، باب قوله ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ (٤٦٨٤)، ومسلم كتاب الزكاة، باب الحث على النفقة وتبشير المنفق بالخلف (٩٩٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٥٠٣ (٧٢٥) وغيرهم من طريق همام عن أبي هريرة.\n(٤) ص: ٧٥.\n(٥) قطعة من حديث أخرجه ابن أبي عاصم في \"السنة\" ١/ ٩١ (٢٠٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٤١ (٦١٦٧)، والحاكم في \"المستدرك\" ١/ ١٣٣، والترمذي كتاب تفسير القرآن، باب في قصة خلق آدم، وبدء التسليم والتشميت وجحده وجحد ذريته (٣٣٦٨)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٤٧ من طريق سعيد المقبري عن أبي هريرة، وقال الحاكم: صحيح على شرط مسلم ووافقه الذهبي، وهو كما قال.\n(٦) سقط من (ت).\n(٧) يس: ٧١.","vol":"11","page":430},{"text":"قوله: ﴿وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا﴾ بإنكارهم، ومخالفتهم القرآن، وتركهم الإيمان به، ﴿وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَى يَوْمِ الْقِيَامَةِ﴾ يعني: بين اليهود والنصارى ﴿كُلَّمَا أَوْقَدُوا نَارًا لِلْحَرْبِ أَطْفَأَهَا اللَّهُ﴾ (يعني اليهود) (١)، أفسدوا وخالفوا حكم التوراة، فبعث الله عليهم بختنصر (٢)، ثم أفسدوا فبعث الله عليهم بطرس الرومي، ثم أفسدوا فسلط الله عليهم المجوس، ثم أفسدوا فبعث الله عليهم المسلمين، وكانوا كلما استقام أمرهم شتته الله، وكلما أجمعوا على حرب رسول الله، وأوقدوا نارًا للحرب أطفأها الله وقهرهم، ونصر نبيه ودينه ﴿وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا وَاللَّهُ لَا يُحِبُّ الْمُفْسِدِينَ﴾.\n\n<span data-type=\"title\" id=toc-1102>٦٥ </span>- ﴿وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُوا﴾\nبمحمد ﴿وَاتَّقَوْا﴾ الكفر ﴿لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلَأَدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ﴾.\n\n<span data-type=\"title\" id=toc-1103>٦٦ </span>- ﴿وَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ وَالْإِنْجِيلَ﴾\nيعني: أقاموا أحكامهما وحدودهما، وعملوا بما فيهما ﴿وَمَا أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ﴾ يعني: القرآن، وقيل: كتب أنبياء بني إسرائيل ﴿لَأَكَلُوا مِنْ فَوْقِهِمْ﴾ يعني: المطر ﴿وَمِنْ تَحْتِ أَرْجُلِهِمْ﴾ النبات.\nوقال الفراء: إنما أراد به التوسعة، كما يقال: فلان في خير من\n_________\n(١) سقط من (ت).\n(٢) وهو الذي خرب بيت المقدس، وشتت شمل بني إسرائيل.\nانظر: خبره في \"تاريخ الرسل والملوك\" للطبري ١/ ٥٣٨.","vol":"11","page":431},{"text":"قرنه إلى قدمه (١)، ونظير هذا قوله سبحانه: ﴿وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالْأَرْضِ﴾ (٢).\n﴿مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ﴾ يعني: مؤمني أهل الكتاب، عبد الله بن سلام وأصحابه، وثمانية وأربعون رجلًا من مؤمني النصاري، وهم: النجاشي (٣)، وبحيرا الراهب (٤)، وسلمان الفارسي،\n_________\n(١) في \"معاني القرآن\" ١/ ٣١٥، وقد رده الطبري في \"جامع البيان\" ٦/ ٣٠٦ بقوله: وتأويل أهل التأويل بخلاف ما ذكرنا من هذا القول، وكفى بذلك شهيدًا على فساده.\nولا يظهر لي أن قول الفراء يعارض، ويخالف قول السلف في تفسير الآية، لأنه يمكن أن يقال: إن الله تعالى وعدهم إذا عملوا بالتوراة والإنجيل إن يفيض عليهم نعمته، ويوسع عليهم رزقه، بأن يرسل السماء عليهم مدرارًا، وهذا معنى قوله ﴿لَأَكَلُوا مِنْ فَوْقِهِمْ﴾، وتنبت الأرض من تحتهم أطايب الثمار، وهذا معنى قوله ﴿وَمِنْ تَحْتِ أَرْجُلِهِمْ﴾ على قول السلف فليس هناك تعارض، فيما يظهر لي، والعلم عند الله تعالى.\nثم إن عبارة الفراء في \"معاني القرآن\" ١/ ٣١٥ هي: يقول: من قطر السماء، ونبات الأرض، من ثمارها وغيرها، وقد يقال: هذا على وجه التوسعة فبدأ بالقول المشهور، لْم ذكر الوجه الآخر بصيغة التقليل.\n(٢) الأعراف: ٩٦.\n(٣) ملك الحبشة، واسمه أصحمة، من المخضرمين الذين أسلموا، لكنه لم يهاجر إلى النبي -ﷺ-، ومات في حياته، وصلى عليه صلاة الغائب، لأنه كان بأرض قوم نصارى، ولم يصل عليه أحد، وقد عده بعضهم من الصحابة.\nانظر: \"أسد الغابة\" لابن الأثير ١/ ١١٩، \"سير أعلام النبلاء\" للذهبي ١/ ٤٢٨، \"الإصابة\" لابن حجر ١/ ١٧٧.\n(٤) لقي النبي - ﷺ - قبل البعثة، في طريقه إلى الشام مع عمه أبي طالب، وجرى معه حديث مشهور. ذكره ابن إسحاق. =","vol":"11","page":432},{"text":"وجبر (١) مولى قريش، وأصحابهم.\nقال ابن عباس: هم العادلة، غير الغالية ولا الجافية (٢).\n﴿وَكَثِيرٌ مِنْهُمْ﴾ كعب بن الأشرف وأصحابه وأهل الروم، ﴿سَاءَ مَا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1104>٦٧ </span>- قوله: ﴿يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ الآية\nاختلفوا في تنزيل الآية، وتأويلها:\nفروى محمد بن كعب القرظي عن أبي هريرة قال: كان رسول الله - ﷺ - إذا نزل منزلًا اختار له أصحابه شجرة ظليلة (٣)، فينزل تحتها ويقيل، فنزل ذات يوم تحت شجرة، وعلق سيفه عليها، فأتاه أعرابي، وأخذ السيف من الشجرة، واخترطه، ثم أتى النبي - ﷺوهو نائم، فقال: يا محمد، من يمنعك مني؟ قال: \"الله\"، فرعدت يد الأعرابي، وسقط السيف منه، وضرب برأسه الشجرة، حتى انتثر دماغه، فأنزل الله هذِه الآية (٤).\n_________\n= انظر: \"الإصابة\" لابن حجر ١/ ٢٩٣.\n(١) مولى بني عبد الدار، ذكر الواقدي أنه كان بمكة، وأنه كان يهوديًّا، فسمع النبي - ﷺ - يقرأ سورة يوسف، فأسلم.\nانظر: \"الإصابة\" لابن حجر ٢/ ٥٨.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٧٨ عنه، وقد أخرج الطبري في \"جامع البيان\" ٦/ ٣٠٦ بمعناه عن الربيع بن أنس.\n(٣) في (ت): طيبة.\n(٤) سبق التخريج.","vol":"11","page":433},{"text":"وقال (١) أنس: كان النبي - ﷺ - يحرس، قال: وقالت عائشة: فكنت ذات ليلة إلى جنبه فسهر تلك الليلة، فقلت: يا رسول الله، ما شأنك؟ قال: \"ألا رجل صالح يحرسني الليلة؟ \" قالت: بينا نحن كذلك سمعت صوت السلاح، فقال: \"من هذا؟ \" قال: سعد وحذيفة، جئنا نحرسك، فنام رسول الله - ﷺ - حتى سمعت غطيطه، فنزلت هذِه الآية، فأخرج رسول الله - ﷺ - رأسه من قبة أدم، وقال: \"انصرفوا أيها الناس، فقد عصمني الله\" (٢).\nوروى الحسن مرسلًا: أن النبي - ﷺ - قال: \"إن الله بعثني برسالته،\n_________\n(١) في (ت): وروى.\n(٢) أخرجه البخاري في كتاب الجهاد والسير، باب الحراسة في الغزو في سبيل الله (٢٨٨٥، ٧٢٣١)، ومسلم كتاب الفضائل، باب في فضل سعد بن أبي وقاص - ﵁ - (٢٤١٠)، والبغوي في \"معالم التنزيل\" ٣/ ٨٠ من طريق عبد الله بن عامر بن ربيعة قال: سمعت عائشة. . فذكره، واللفظ الذي أورده المصنف هو لفظ مسلم.\nوأخرجه سعيد بن منصور في \"سننه\" ٤/ ١٥٠٣ (٧٦٨)، والطبري في \"جامع البيان\" ٦/ ٣٠٨، من طريق عبد الله بن شقيق عن عائشة به.\nومن طريقهما الترمذي في كتاب المناقب، باب مناقب سعد بن أبي وقاص (٣٧٥٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٧٣، والحاكم في \"المستدرك\" ٢/ ٣٤٢، والبيهقي في \"السنن الكبرى\" ٩/ ٨ وقال الحاكم: صحيح الإسناد، ولم يخرجاه ووافقه الذهبي، مع أن في سنده الحارث الإيادي، وهو ضعيف.\nوسعيد الجريري ثقة قد اختلط.\nانظر: \"تقريب التهذيب\" لابن حجر (ص ٢٣٣) (٢٢٧٣).\nولم يذكر الحارث ضمن الذين رووا عنه قبل الاختلاط.\nانظر: \"المختلطين\" للعلائي (ص ٣٧).","vol":"11","page":434},{"text":"فضقت بها ذرعًا، وعرفت أن من الناس من يكذبني\"، وكان يهاب قريشًا واليهود والنصارى، فأنزل الله هذِه الآية (١).\nوقيل: لما نزل قوله: ﴿وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ﴾ سكت النبي - ﷺ - عن عيب آلهتهم، فأنزل الله تعالى: ﴿يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ (٢)، يعني: من معائب آلهتهم.\nوقيل: نزلت في عيب اليهود، وذلك أن النبي - ﷺ - دعا اليهود إلى الإسلام، فقالوا: أسلمنا قبلك، وجعلوا يستهزءون، ويقولون: تريد أن نتخذك حنانًا، كما اتخذت النصارى عيسى حنانًا، فلما رأى النبي - ﷺ - ذلك سكت فحرَّض الله على دعائهم إلى الإسلام، وأمره أن يقول لهم (٣) ﴿يَاأَهْلَ الْكِتَابِ لَسْتُمْ عَلَى شَيْءٍ﴾ الآية.\nقال الحسين بن الفضل: وهذا أولى الأقاويل؛ لأنه ليس بين قوله ﴿بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ وبين قوله ﴿قُلْ يَاأَهْلَ الْكِتَابِ لَسْتُمْ عَلَى شَيْءٍ﴾ فصل، فلما نزلت هذِه الآية قال النبي - ﷺ -: \"لا أبالي من خذلني ومن نصرني\" (٤).\n_________\n(١) رواه أبو الشيخ عنه، كما في \"الدر المنثور\" للسيوطي ٢/ ٥٢٨، وذكره الواحدي في \"أسباب النزول\" (ص ٢٠٤) بدون إسناد.\nوقد أخرجه أبو نعيم في \"حلية الأولياء\" ٥/ ٥٠٢ عن أبي هريرة، ثم قال: غريب بهذا اللفظ عن أبي هريرة.\n(٢) الأثر لم أعرف قائله.\n(٣) من (ت).\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٣/ ٧٨.\n(٤) أخرج قول النبي - ﷺ - الطبري في \"جامع البيان\" ٦/ ٣٠٨، ولفظه: \"من شاء فليخذلني\". مرتين أو ثلاثًا.","vol":"11","page":435},{"text":"وقيل: نزلت في قصة (١) عيينة بن حصن، وفقراء أهل الصفة.\nوقيل: ﴿بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ من الرجم، والقصاص، نزلت في قصة اليهود (٢).\nوقيل: ﴿بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ في أمر نسائك، وذلك أن رسول الله - ﷺ - لما نزلت آية التخيير، لم يكن يعرضها عليهن خوفًا من اختيارهن الدنيا، فأنزل الله هذِه الآية (٣).\nوقيل: ﴿بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ في أمر زينب بنت جحش (٤).\nوقيل: نزلت في الجهاد، وذلك أن المنافقين كرهوه، قال الله: ﴿فَإِذَا أُنْزِلَتْ سُورَةٌ مُحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ رَأَيْتَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يَنْظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ﴾ (٥) الآية، وكرهه أيضًا بعض المؤمنين، قال الله: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ﴾ (٦) الآية، فكان النبي - ﷺ - يمسك في بعض الأحايين عن الحث على الجهاد لما يعلم من كراهة القوم، فأنزل الله هذِه الآية (٧).\n_________\n(١) في (ت): قضية.\nوانظر: \"معالم التنزيل\" للبغوي ٣/ ٧٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٣/ ٧٨، وقد سبق تخريج قصتهم.\n(٣) لم أعرف قائله بعد البحث عنه.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٣/ ٧٨.\n(٥) محمد: ٢٠.\n(٦) النساء: ٧٧.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٣/ ٧٩.","vol":"11","page":436},{"text":"وقال أبو جعفر محمد بن علي (١): معناه ﴿بَلِّغْ مَا أُنْزِلَ إِلَيْكَ﴾ في فضل علي بن أبي طالب، فلما نزلت هذِه الآية أخذ رسول الله - ﷺ - بيد على فقال: \"من كنت مولاه فعلي مولاه\".\n[١٣١٣] أخبرنا أبو القاسم يعقوب بن أحمد بن السري (٢) قال: أخبرنا أبو بكر محمد بن عبد الله بن محمد (٣)، ثنا أبو مسلم إبراهيم ابن عبد الله الكجي (٤)، ثنا الحجاج بن منهال (٥)، ثنا حماد (٦)، عن علي بن زيد (٧)، عن عدي بن ثابت (٨)، عن البراء (٩) قال: لما أقبلنا مع رسول الله - ﷺ - في حجة الوداع كنا بغدير خم، فنادى أن الصلاة جامعة، وكُشِحَ للنبيِّ - ﷺ - تحت شجرتين، فأخذ بيد على، فقال: \"ألست أولى بالمؤمنين من أنفسهم؟ \" قالوا: بلى يا رسول الله، قال: \"ألست أولى بكل مؤمن من نفسه؟ \" قالوا: بلى، قال: \"هذا مولى من أنا مولاه، اللهم وال من والاه، وعاد من عاداه\"، قال: فلقيه عمر، فقال: هنيئًا لك يا ابن أبي طالب، أصبحت وأمسيت\n_________\n(١) هو الباقر.\n(٢) لم أجده.\n(٣) أبو بكر العماني، محدث أصحاب الرأي، لولا مجون كان فيه.\n(٤) شيخ، إمام، حافظ.\n(٥) ثقة، فاضل.\n(٦) ابن سلمة، كما في رواية ابن ماجه، ثقة، عابد، تغير حفظه بأخرة.\n(٧) ابن جدعان، ضعيف.\n(٨) ثقة، رمي بالتشيع.\n(٩) صحابي، مشهور.","vol":"11","page":437},{"text":"مولى لكل مؤمن، ومؤمنة (١).\n[١٣١٤] أخبرني أبو محمد عبد الله بن محمد القاني (٢)، قال: ثنا أبو الحسن محمد بن عثمان النصيبي (٣)، قال: ثنا أبو بكر محمد بن الحسين السبيعي (٤)، قال: ثنا علي بن محمد الدهان (٥) والحسين بن إبراهيم الجصاص (٦)، قالا: ثنا حسين بن حكم (٧)، قالا: ثنا حسين ابن حسن (٨)، عن حبان (٩)، عن الكلبي (١٠)، عن أبي صالح (١١)،\n_________\n(١) [١٣١٣] الحكم على الإسناد:\nإسناده ضعيف؛ لأجل علي بن زيد، شيخ المصنف لم أجده.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١١/ ١٥٠ (٢٣٦٥٤)، وأحمد في \"المسند\" ٤/ ٢٨١ (١٨٤٧٩)، وابن ماجه في كتاب المقدمة، باب في فضائل أصحاب النبيّ - ﷺ - فضل علي بن أبي طالب - ﵁ - (١١٦) من طريق حماد عن علي بن زيد به، ورجاله ثقات، غير على، فهو ضعيف.\n(٢) في (ت): القاري. ولم أجده.\n(٣) كذاب، روى للشيعة مناكير، ووضع لهم.\n(٤) أبو بكر محمد بن الحسين السبيعي، لم أجده.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) لم يتبين لي من هو.\n(٨) لم يتبين لي من هو.\n(٩) ضعيف.\n(١٠) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(١١) باذام، ضعيف يرسل.","vol":"11","page":438},{"text":"عن ابن عباس (١) في قوله: ﴿يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ﴾ قال: نزلت في علي، أمر النبي - ﷺ - أن يبلغ فيه، فأخذ رسول الله - ﷺ - بيد علي فقال: \"من كنت مولاه فعلي مولاه، اللهم وال من والاه، وعاد من عاداه\" (٢).\n_________\n(١) [١٣١٤] الحكم على الإسناد:\nإسناد المؤلف ضعيف جدًّا، فيه مجاهيل، والكلبي لا يحتج به.\nالتخريج:\n(٢) لم أجده من طريق الكلبي، عن أبي صالح، عن ابن عباس، لكني وجدته من طريق أبي عوانة، عن أبي بلج، عن عمرو بن ميمون، عن ابن عباس -في حديث طويل فيه فضائل علي- وفيه أن النبي - ﷺ - قال لعلي: \"أنت ولي كل مؤمن بعدي، ومؤمنة\"، أخرجه أحمد في \"مسنده\" ١/ ٣٣٠ (٣٠٦١)، والحاكم في \"المستدرك\" ٣/ ١٤٣ وقال صحيح الإسناد ووافقه الذهبي، وهو كما قال.\nوهذا الحديث \"من كنت مولاه فعلي مولاه\" ثبت عن النبي - ﷺ - من طرق عدة، من طريق أبي الطفيل عن علي أخرجه أحمد في \"مسنده\" ٤/ ٣٧٠ (١٩٣٠٢)، والضياء في \"الأحاديث المختارة\" (٥٢٧)، وإسناده صحيح.\nومن طريق أبي الطفيل عن زيد بن أرقم، أخرجه الترمذي كتاب المناقب، باب مناقب علي بن أبي طالب (٣٧١٣) وقال: حسن صحيح.\nومن طريق عبد الرحمن بن سابط عن سعد بن أبي وقاص، أخرجه ابن ماجه كتاب المقدمة، باب في فضائل أصحاب النبي - ﷺ - فضل علي بن أبي طالب - ﵁ - (١٢١)، وسنده صحيح.\nومن طريق ابن عباس عن بريدة، أخرجه الحاكم في \"المستدرك\" ٣/ ١١٩، وأحمد في \"مسنده\" ٥/ ٣٤٧ (٢٢٩٤٥) بسند صحيح.\nوغير ذلك من الطرق الكثيرة.\nوانظر: \"سلسلة الأحاديث الصحيحة\" للألباني (١٧٥٠)، فقد أفاض ﵀ في ذكر طرقه ورواياته بما أغنى وأشفى.","vol":"11","page":439},{"text":"وقيل ﴿بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ في حقوق المسلمين، فلما نزلت هذِه الآية خطب رسول الله - ﷺ - فقال: \"أي يوم هذا؟ \". . الحديث في خطبة الوداع، (ثم قال) (١): هل بلغت؟ (٢).\n﴿وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ﴾ قرأ ابن محيصن، وابن كثير، وأبو عمرو، والأعمش، وشبل ﴿رِسَالَتَهُ﴾ على واحدة، وهي قراءة (أصحاب) (٣) عبد الله، الباقون جمع.\nفإن قيل: أي فائدة في قوله: ﴿وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ﴾ ولا يقال: كل من هذا الطعام، وإن لم تأكل فما أكلته؟\nفالجواب عنه:\n[١٣١٥] ما سمعت أبا القاسم بن حبيب (٤) يقول: سمعت علي بن\n_________\n(١) ما بين القوسين سقط من (ت).\n(٢) أخرج خطبته - ﷺ -، البخاري في كتاب الحج، باب في الخطبة أيام منى (١٧٣٩) عن عبد الله بن عباس ﵄، ومسلم في كتاب القسامة، باب تغليظ تحريم الدماء والأعراض والأموال (١٦٧٩) (١٧٤) عن أبي بكرة.\nوليس فيه ذكر للآية، فالصواب في سبب نزول الآية ما ثبت في الصحيحين، وما عدا ذلك فليس بثابت، وبعضه من قبيل الرأي.\n(٣) سقط من (ت)، وقرأ بالإفراد أيضًا حفص عن عاصم، وحمزة، والكسائي، وخلف. والباقون الذين قرؤوا بالجمع هم: أبو جعفر، ونافع، وابن عامر، وشعبة عن عاصم.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٦٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٥.\n(٤) الحبيبي قيل: كذبه الحاكم.","vol":"11","page":440},{"text":"المهدي الطبري (١) يقول: أمر رسول الله - ﷺ - بتبليغ كل ما أوحي إليه، وأُعْلِمَ أنه إن خَرَم بعضًا كان كمن لم يبلغ، لأن تركه إبلاغ البعض محبط لإبلاغ ما بلغ، كقوله تعالى: ﴿إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَنْ يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَنْ يَتَّخِذُوا بَيْنَ ذَلِكَ سَبِيلًا (١٥٠) أُولَئِكَ هُمُ الْكَافِرُونَ حَقًّا﴾ (٢) فأعلم أن إيمانهم بالبعض لن ينفعهم، وأن كفرهم بالبعض محبط للإيمان بالبعض، وحاشا لرسول الله - ﷺ - أن يكتم شيئًا مما أوحي إليه (٣).\nقالت العلماء: الدعوة بمنزلة الصلاة، إذا نقص ركن من أركانها بطل الجميع.\n[١٣١٦] وسمعت أبا القاسم بن حبيب (٤) يقول: سمعت أبا بكر ابن عبدوش (٥) يحكي عن الحسين بن الفضل (٦) أنه قال: معنى الآية: بلغ ما أنزل إليك من ربك في الوقت، ولا تتأنَّ به، حتى تكثر الشوكة\n_________\n(١) في (ت): المطيري، ولم أعثر له على ترجمة.\n(٢) النساء: ١٥٠ - ١٥١\n(٣) [١٣١٥] الحكم على الإسناد.\nشيخ المصنف قيل: كذبه الحاكم، وشبخه لم أجده.\nالتخريج:\nلم أجده.\n(٤) الحسن بن محمد بن حبيب، قيل: كذبه الحاكم.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) من كبار أهل العلم، وكان إمام عصره في معاني القرآن.","vol":"11","page":441},{"text":"والعدة، وإن لم تفعل هذا كنت كمن لم يبلغ\nوقيل: «بلغ ما أنزل إليك (١) مجاهدا، محتسبا، صابرا، غير خائف».\nوقيل: «بلغ ما أنزل إليك من ربك إلى جميع الناس، ولا تحاب»، وهذا من المحذوف، الذي يدل ظاهر الكلام عليه.\n\n﴿وَاللَّهُ يَعْصِمُكَ﴾ يحفظك، ويمنعك ﴿مِنَ النَّاسِ﴾، فإن قيل: فما وجه (هذه) (٢) الآية، وقد شج جبينه، وكسرت رباعيته (٣)، وأوذي في عدة مواطن بضروب من الأذى؟ فالجواب: إن معناها: والله يعصمك من القتل، فلا يصلوا إلى قتلك.\nوقيل: نزلت هذه الآية بعدما شج جبينه، وكسرت رباعيته، لأن سورة المائدة من آخر ما نزل من القرآن.\nوقيل معناه: والله يخصك بالعصمة من بين الناس، لأنه كان نبي الوقت، والنبي معصوم (٤).\n_________\n(١) في (ت): «من ربك».\n(٢) سقط من (ت).\n(٣) في معركة أحد، انظر خبرها في صحيح البخاري في المغازي برقم (٤٠٧٥)، ومسلم (٣/ ١٤١٧)، وابن حبان (١٤/ ٥٣٦) (٦٥٧٤).\n(٤) ذكر هذا الإشكال، والأجوبة عنه البغوي (٣/ ٧٩)\n\n[*] قال مُعِدُّ الكتاب للشاملة: سقطت هذه الصفحة من المطبوع، إذ تكررت -مكانها- بالخطأ صفحة غيرها، وقد راجعنا أكثر من مطبوعة، فوجدنا نفس الخطأ\nولما كان الكتاب المطبوع هو تنسيق لعدد من الرسائل العلمية، يختص كل منها بتحقيق جزء من الكتاب، فقد استدركنا هذا الموضع، من الرسالة العلمية التي طُبع عنها الكتاب","vol":"11","page":442},{"text":"﴿إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ﴾.\n[١٣١٧] أخبرني ابن فنجويه (١)، قال: ثنا السني (٢)، قال: أخبرني عروبة (٣)، ثنا عمرو بن هشام (٤) قال: حدثنا محمد بن سلمة (٥)، أبي عبد الرحيم (٦)، عن أبي عبد الملك (٧)، عن القاسم (٨)، عن أمامة (٩) قال: كان رجل من بني هاشم يقال له ركانة، وكان من\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الحافظ، الثقة.\n(٣) الحسين بن محمد الحراني، الحافظ، الصادق، صاحب التصانيف.\n(٤) ابن بزين الحراني، ثقة.\n(٥) الحراني، ثقة.\n(٦) في (ت): عبد الرحمن وهو خطأ.\nوهو أبو عبد الرحيم خالد بن أبي يزيد الحراني، ثقة، ذكره ابن حبان في \"الثقات\" وقال: حسن الحديث مستقيمًا، مات سنة (١٤٤ هـ).\nانظر: \"الثقات\" لابن حبان ٨/ ٢٢٢، \"تهذيب الكمال\" للمزي ٨/ ٢١٧، \"التقريب\" لابن حجر (١٧٠٧).\n(٧) علي بن يزيد بن أبي زياد الألهاني، أبو عبد الملك الدمشقي، صاحب القاسم بن عبد الرحمن، قال البخاري: منكر الحديث، وقال أبو حاتم: ضعيف الحديث، حديثه منكر، وقال أبو زرعة: ليس بقوي، وقال الحافظ: ضعيف من السادسة، مات سنة بضع عشرة ومائة.\nانظر: \"الضعفاء\" للبخاري (ص ٨٢)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٠٨، \"المجروحين\" لابن حبان ٢/ ١١٠، \"التقريب\" لابن حجر (٤٨٥١).\n(٨) ابن عبد الرحمن الدمشقي، مولى بني أمية، صدوق يغرب كثيرًا.\n(٩) صحابي، مشهور.","vol":"11","page":443},{"text":"أفتك الناس وأشدهم (١)، وكان مشركًا، وكان يرعى غنمًا له في واد يقال له أضم، فخرج نبي الله من بيت عائشة ذات يوم، فتوجه قبل ذلك الوادي، فلقيه ركانة، وليس مع نبي الله أحد (٢)، فقام إليه ركانة، فقال: يا محمد، أنت الذي تشتم آلهتنا اللات والعزى، وتدعو (٣) إلى إلهك العزيز الحكيم، فلولا رحم بيني وبينك ما كلمتك، حتى أقتلك، ولكن ادع إلهك العزيز الحكيم ينجيك مني اليوم، وسأعرض عليك أمرًا، هل لك أن أصارعك، وتدعو إلهك العزيز الحكيم يعينك علي، وأنا أدعو اللات والعزى، فإن أنت (٤) صرعتني فلك عشر من غنمي هذِه تختارها؟ فقال رسول الله - ﷺ -: \"نعم، إن شئت\".\nواتخذا، ودعا نبي الله إلهه العزيز الحكيم أن يعينه على ركانة، ودعا ركانة اللات والعزى: أعني اليوم على محمد، فأخذه النبي - ﷺ - فصرعه، وجلس على صدره، فقال ركانة: قم، فلست الذي فعلت بي هذا، إنما فعله إلهك العزيز الحكيم -وخذله اللات والعزى- وما وضع أحد جنبي قبلك، فقال له ركانة: عبد، فإن أنت صرعتني فلك عشرة أخرى من خيارها، فأخذه النبي - ﷺ -، ودعا كل\n_________\n(١) سقط من (ت).\n(٢) سقط من (ت).\n(٣) في (ت): تدعونا.\n(٤) سقط من (ت).","vol":"11","page":444},{"text":"واحد منهما إلهه، كما فعلا أول مرة، فصرعه نبي الله، وجلس على كبده، فقال له ركانة: قم، فلست الذي فعلت بي هذا، إنما فعله إلهك العزيز الحكيم -وخذله اللات والعزى- وما وضع جنبي أحد قبلك. فقال له ركانة: عبد، فإن أَنْتَ صرعتني ذلك عشرة أخرى تختارها، فأخذه نبي الله، ودعا كل واحد منهما إلهه، فصرعه نبي الله الثالثة، فقال له ركانة: لست أَنْتَ الذي فعلت بي هذا، إنما فعله إلهك العزيز الحكيم -وخذله اللات والعزى- فدونك ثلاثين شاة من غنمي، فاخترها.\nفقال النَّبِيّ - ﷺ -: \"ما أريد ذلك، ولكن أدعوك إلى الإِسلام يَا ركانة، وأَنْفِس بك أن تصير إلى النَّار، وإنك إن تُسلِم تَسلَم\"، فقال له ركانة: ألا تريني آية؟ فقال له نبي الله: \"الله شهيد عليك، لئن أنا دعوت ربي ﷿، فأريتك آية لتجيبني إلى ما دعوتك إليه؟ \"، قال: نعم. وقريب منهما شجرة ذات فروع وقضبان، فأشار إليها نبي الله - ﷺ - وقال لها: \"أقبلي بإذن الله\"، فانشقت اثنين، وأقبلت على نصف شقها وقضبانها وفروعها، حتَّى كانت بين يدي النَّبِيّ -ﷺ-، وبين ركانة، فقال له ركانة: أريتني عظيمًا فمرها فلترجع فقال له نبي الله - ﷺ -: \"الله (١) شهيد عليك، لئن أنا دعوت ربي ﷿ فأمرها فرجعت لتجيبني إلى ما أدعوك إليه؟ \"، فقال: نعم، فأمرها فرجعت بقضبانها وفروعها، حتَّى التأمت بشقها، فقال له النَّبِيّ - ﷺ -: \"أسلم\n_________\n(١) سقط من (ت).","vol":"11","page":445},{"text":"تسلم\" فقال له ركانة: ما بي ألا أكون رأيت عظيمًا، ولكني أكره أن يتحدث نساء أهل المدينة وفتيانهم، أني إنما أجبتك لرعب دخل قلبي منك، ولكن قد علمت نساء المدينة وصبيانهم، أنَّه لم يوضع جنبي قط، ولم يدخل قلبي رعب ساعة قط، ليلًا أو نهارًا، وذلك دونك، فاختر غنمك، فقال له النَّبِيّ - ﷺ -: \"ليس بي حاجة إلى غنمك إذا أبيت أن تسلم\".\nفانطلق رسول الله -ﷺ- راجعًا، وأقبل أبو بكر وعمر يلتمسانه في بيت عائشة، فأخبرتهما أنَّه قد توجه قبل وادي أضم، وقد عرفا أنَّه وادي ركانة لا يخطئه، فخرجا في طلبه، وأشفقا أن يلقاه ركانة فيقتله فجعلا يصاعدان على كل (١) شرف، ويشرفان له، إذ نظرا إلى النَّبِيّ -ﷺ- مقبلًا، فقالا: يَا نبي الله، كيف تخرج إلى هذا الوادي وحدك، وقد عرفت أنَّه جهة ركانة، وأنه من أفتك النَّاس، وأشدهم تكذيبًا لك!\nفضحك إليهما النَّبِيّ - ﷺ - وقال: \"أليس يقول الله ﷿ ﴿وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ﴾، إنه لم يكن يصل إلى والله معي\" وأنشأ يحدثهما حديث ركانة والذي فعل به، والذي أراه، فعجبا من ذلك، فقالا: يَا رسول الله، أصرعت ركانة؟ فلا والذي بعثك بالحق ما نعلم أنَّه وضع جنبه إنسان قط، فقال النَّبِيّ - ﷺ -: \"إنِّي\n_________\n(١) من (ت).","vol":"11","page":446},{"text":"دعوت ربي فأعانني عليه، وإن ربي أعانني ببضع عشرة ملك، وبقوة عشرة\" (١).\n\n<span data-type=\"title\" id=toc-1105>٦٨ </span>- ﴿قُلْ يَاأَهْلَ الْكِتَابِ لَسْتُمْ عَلَى شَيْءٍ﴾\nمن الدين ﴿حَتَّى تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ﴾ يَا محمَّد ﴿مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا﴾ حيث كفروا بالقرآن مع قيام الدلالة والحجة عليهم ﴿فَلَا تَأْسَ﴾ لا تحزن ﴿عَلَى الْقَوْمِ الْكَافِرِينَ﴾.\n_________\n(١) [١٣١٧] الحكم على الإسناد:\nرجاله ثقات، غير الألهاني، فهو ضعيف، وهو آفة الحديث، ومجموع طرق الحديث تفيد أن مصارعة النَّبِيّ -ﷺ- لركانة، وغلبته له، لها أصل، يرتقي إلى الحسن لغيره.\nالتخريج:\nأخرجه أبو داود في \"مراسيله\" (ص ٢٣٥) (٣٠٨)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٨، من طريق موسى بن إسماعيل، عن حماد، عن عمرو بن دينار، عن سعيد بن جبير أن النَّبِيّ -ﷺ- كان بالبطحاء، فأتى عليه يزيد بن ركانة، أو ركانة ومعه أعنز له .. فذكر مصارعة النَّبِيّ - ﷺ - له، وأنه أسلم لما صرعه النَّبِيّ - ﷺ -.\nوسند أبي داود رجاله ثقات، رجال الصحيح، إلَّا أنَّه مرسل، كذا قال ابن حجر في \"التلخيص الحبير\" ٤/ ١٦٢.\nوأخرجه عبد الرَّزّاق في \"المصنف\" ١١/ ٤٢٧ (٢٠٩٠٩) عن معمر، عن يزيد بن أبي زياد، عن عبد الله بن الحارث أن النَّبِيّ - ﷺ - صارع أَبا ركانة في الجاهلية، وكان شديدًا. . وفي آخره لما صرعه النَّبِيّ -ﷺ- ثلاث مرات قال له: \"ما كنا لنجمع عليك أن نصرعك، ونغرمك، خذ غنمك\". وفي سنده يزيد ضعيف.","vol":"11","page":447},{"text":"<span data-type=\"title\" id=toc-1106>٦٩ </span>- ﴿إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ﴾\nكان حقه والصابئين، وإنما رفعه عطفًا على ﴿الَّذِينَ﴾ قبل دخول ﴿إِنَّ﴾، لأنه لا يحدث معنى، كما تقول زيد قائم، وإن زيدا قائم، معناهما واحد (١).\nوقرأ الحسن (إن الله وملائكته) برفع التاء (٢)، ﴿وَالنَّصَارَى مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1107>٧٠ </span>- ﴿لَقَدْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ﴾\nفي التوحيد، والنبوة ﴿وَأَرْسَلْنَا إِلَيْهِمْ رُسُلًا كُلَّمَا جَاءَهُمْ رَسُولٌ بِمَا لَا تَهْوَى أَنْفُسُهُمْ فَرِيقًا كَذَّبُوا وَفَرِيقًا يَقْتُلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1108>٧١ </span>- ﴿وَحَسِبُوا أَلَّا تَكُونَ فِتْنَةٌ﴾\nوظنوا ألا يكون ابتلاء واختبار، ورفع نونه بعض القراء من\n_________\n(١) هذِه عبارة ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٥٢)، وهو قول الفراء في \"معاني القرآن\" ١/ ١٠٥، والكسائي، وقد رده الزجاج في \"معاني القرآن\" ٢/ ١٩٢ وقال: وهذا التفسير إقدام عظيم على كتاب الله.\nوقد ذهب الخليل، وسيبويه، وجمهور أهل البصرة أن رفع ﴿وَالصَّابِئُونَ﴾ على أنها مبتدأ مؤخر في المعنى، مقدم في اللفظ، وخبره محذوف، والتقدير: إن الذين آمنوا والذين هادوا من آمن منهم ... والصابئون والنصارى كذلك.\nوانظر: زيادة في البيان-: \"الكتاب\" لسيبويه ٢/ ١٥٥، \"مجاز القرآن\" لأبي عبيدة ١/ ١٧٢، \"الدر المصون\" للسمين الحلبي ٤/ ٣٥٣ - ٣٥٤، حيث ذكر تسعة أوجه في تخريج الرفع في الآية.\n(٢) وهي قراءة شاذة.\nانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٩٨، ونسبها إلى ابن عباس.","vol":"11","page":448},{"text":"العراق (١)، فمن نصب فعلى ترك المبالاة بـ (لا)، ومن رفع فعلى معنى إنه لا يكون.\n﴿فَعَمُوا﴾ عن الحق، فلم يبصروه ﴿وَصَمُّوا﴾ عنه، فلم يسمعوه، وكان ذلك عقوبة لهم، ﴿ثُمَّ تَابَ اللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا وَصَمُّوا﴾ بعد ذلك بخذلانه إياهم، ثم بين فقال ﴿كَثِيرٌ مِنْهُمْ﴾ وهم كفار أهل الكتاب، ﴿وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1109>٧٢ </span>- ﴿لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ﴾\nيعني: الملكانية، ﴿وَقَالَ الْمَسِيحُ يَابَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ﴾.\n\n<span data-type=\"title\" id=toc-1110>٧٣ </span>- ﴿لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ﴾\nيعني: النسطورية، وذلك أنَّهم قالوا: أبًا، وابنًا (٢)، وروحًا قدسًا، ﴿وَمَا مِنْ إِلَهٍ إِلَّا إِلَهٌ وَاحِدٌ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ\n_________\n(١) في (ت): بعض أهل العراق، والمقصود بهم: أبو عمرو، وحمزة، والكسائي، ويعقوب، وخلف، والذين قرؤوا بالنصب هم أبو جعفر، ونافع، وابن كثير، وابن عامر، وعاصم.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٦٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٥.\nوانظر: في توجيه القراءتين: \"الحجة\" لابن زنجلة (ص ٢٣٣)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٤١٦.\n(٢) من (ت)، وفي الأخرى: وأروا.","vol":"11","page":449},{"text":"الَّذِينَ كَفَرُوا مِنْهُم﴾ خص الكفار لعلمه أن بعضهم يؤمن ﴿عَذَابٌ أَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1111>٧٤ </span>- ﴿أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَحِيمٌ (٧٤)﴾.\n\n<span data-type=\"title\" id=toc-1112>٧٥ </span>- ﴿مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ﴾\nكثيرة الصدق، قال مقاتل: إنما سميت صديقة؛ لأنه لما أتاها جبريل وهي في المسبح (١)، وقال لها: ﴿إِنَّمَا أَنَا رَسُولُ رَبِّكِ﴾ صدقته، ﴿كَانَا يَأْكُلَانِ الطَّعَامَ﴾ قال أهل المعاني: هذا عبارة عن الحدث، ومن أحدث وأكل لا يستحق أن يكون إلهًا (٢) ﴿انْظُر﴾ يَا محمَّد ﴿كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انْظُرْ أَنَّى يُؤْفَكُونَ﴾ يصرفون عن الحق.\n\n<span data-type=\"title\" id=toc-1113>٧٦ </span>- ﴿قُلْ أَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا وَاللَّهُ هُوَ السَّمِيعُ الْعَلِيمُ (٧٦)﴾.\n\n<span data-type=\"title\" id=toc-1114>٧٧ </span>- ﴿قُلْ يَاأَهْلَ الْكِتَابِ﴾\nيعني: النصارى ﴿لَا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ﴾ يعني: لا تتجاوزوا الحق إلى غيره، ﴿وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ﴾.\n_________\n(١) في (ت): المستحم.\nوأثر مقاتل لم أجده بعد البحث عنه.\n(٢) انظر: \"معاني القرآن\" للنحاس ٢/ ٣٤٤.","vol":"11","page":450},{"text":"<span data-type=\"title\" id=toc-1115>٧٨ </span>- ﴿لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ﴾\nأي: عذبوا بالمسخ (١) ﴿عَلَى لِسَانِ دَاوُودَ﴾ يعني: أهل أيلة، لما اعتدوا في السبت، قال داود ﵇: اللهم العنهم، واجعلهم آية، فمسخوا قردة ﴿وَعِيسَى ابْنِ مَرْيَمَ﴾ يعني: كفار أصحاب المائدة، لما لم يؤمنوا قال عيسى ابن مريم ﵇: اللهم العنهم، واجعلهم آية، فمسخوا خنازير (٢) ﴿ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ﴾.\n\n<span data-type=\"title\" id=toc-1116>٧٩ </span>- ﴿كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ (٧٩)﴾\n[١٣١٨] أخبرني الحسين بن محمَّد بن الحسين بن عبد الله (٣) قال: ثنا موسى بن محمَّد بن عليّ بن عبد الله (٤)، قال: ثنا عبد الله بن محمَّد ابن سنان (٥)، ثنا عبد العزيز بن الخطاب (٦)، قال: ثنا خالد بن عبد الله\n_________\n(١) هذا قول مجاهد.\nانظر: \"جامع البيان\" للطبري ٦/ ٣١٧.\nوهناك قول آخر أن المراد باللعن هنا هو حقيقته وهو الطرد والإبعاد من رحمة الله، ثم قد يكون شؤمه مسخًا أو تشريدًا، أو غير ذلك.\nانظر: \"زاد المسير\" لابن الجوزي ٢/ ٤٠٥.\n(٢) هذا تفسير الحسن، وقتادة، كما في \"زاد المسير\" لابن الجوزي ٢/ ٤٠٥ - ٤٠٦.\n(٣) ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) متروك، وكان يضع الحديث.\n(٦) الكوفي، صدوق.","vol":"11","page":451},{"text":"الواسطيّ (١)، قال: ثنا العلاء بن المسيّب (٢)، عن عمرو بن مرة (٣)، عن أبي عبيدة (٤)، عن عبد الله بن مسعود.\n[١٣١٩] وأخبرنا الحسين بن محمَّد (٥)، قال: أخبرنا أَحْمد بن محمَّد بن إسحاق (٦)، قال: أخبرنا أبو يعلى الموصلي (٧)، ثنا وهب ابن بقية (٨)، قال: أخبرنا خالد (٩)، عن العلاء بن المسيّب (١٠)، عن عمرو بن مرة (١١)، عن أبي عبيدة (١٢)، عن عبد الله بن مسعود قال: قال رسول الله - ﷺ -: \"كان ممن كان قبلكم من بني إسرائيل إذا عمل العامل منهم بالخطيئة نهاه الناهي تعذيرًا، فإذا كان من الغد جالسه وواكله وشاربه، كأنه لم يره على الخطيئة، فلما رأى الله ﷿ ذلك منهم ضرب بقلوب بعضهم على بعض، وجعل منهم القردة،\n_________\n(١) ثِقَة، ثبت.\n(٢) ثِقَة، ربما وهم.\n(٣) المرادي، ثِقَة، عابد، كان لا يدلس ورمي بالإرجاء.\n(٤) عامر بن عبد الله بن مسعود، روى عن أَبيه، ولم يسمع منه، ثِقَة.\n(٥) ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٦) ابن السني، حافظ، ثِقَة.\n(٧) أَحْمد بن عليّ بن المثنَّى، ثِقَة.\n(٨) ثِقَة.\n(٩) الواسطي، ثِقَة، ثبت.\n(١٠) ثِقَة، ربما وهم.\n(١١) ثِقَة، عابد، كان لا يدلس، ورمي بالإرجاء.\n(١٢) ثِقَة، لم يسمع من أَبيه.","vol":"11","page":452},{"text":"والخنازير، ولعنهم على لسان داود وعيسى بن مريم ﴿ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ﴾، والذي نفسي بيده لتأمرنَّ بالمعروف ولتنهون عن المنكر ولتأخذن على يد السفيه، ولتأطرنه على الحق أطرا، أو ليضربن الله قلوب بعضكم على بعض، ويلعنكم كما لعنهم\" (١).\n\n<span data-type=\"title\" id=toc-1117>٨٠ </span>- ﴿تَرَى كَثِيرًا مِنْهُمْ﴾\nأي: من اليهود كعب بن الأشرف وأصحابه ﴿يَتَوَلَّوْنَ الَّذِينَ كَفَرُوا﴾ مشركي مكة، حين خرجوا إليها يستجيشون (٢) على محمَّد ﵇ ﴿لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ أَنْ سَخِطَ اللَّهُ عَلَيْهِمْ﴾ غضب الله عليهم ﴿وَفِي الْعَذَابِ هُمْ خَالِدُونَ﴾.\n_________\n(١) [١٣١٨، ١٣١٩] الحكم على الإسناد:\nرجاله ثقات، إلَّا أنَّه منقطع بين أبي عبيدة وأبيه ابن مسعود، فهو لم يسمع منه على الصحيح، كما بينه ابن أبي حاتم في \"المراسيل\" (ص ٢٥٦).\nانظر: \"العلل المتناهية\" لابن الجوزي ٢/ ٧٨٨.\nالتخريج:\nأخرجه أبو يعلى في \"مسنده\" ٩/ ٢٧ (٥٠٩٤)، والخطيب في \"تاريخ بغداد\" ٨/ ٢٩٩ من طريق خالد، عن العلاء، عن عمرو، عن أبي عبيدة به.\nوأخرجه أبو داود كتاب الملاحم، باب الأمر والنهي (٤٣٣٧)، والطبراني في \"المعجم الكبير\" ١٠/ ١٤٦ (١٠٢٦٨)، والطبري في \"جامع البيان\" ٦/ ٣١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٨١ (٦٦٦١) من طريق العلاء عن عمرو، عن سالم الأفطس، عن أبي عبيدة به.\n(٢) أي: يجمعون الجيوش لحرب النَّبِيّ -ﷺ-، وقد تقدم تفصيل حالهم عند قوله تعالى ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ﴾ [النساء: ٥١].","vol":"11","page":453},{"text":"<span data-type=\"title\" id=toc-1118>٨١ </span>- ﴿وَلَوْ كَانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ﴾\nمحمَّد ﵇ ﴿وَمَا أُنْزِلَ إِلَيْهِ﴾ القرآن ﴿مَا اتَّخَذُوهُمْ أَوْلِيَاءَ وَلَكِنَّ كَثِيرًا مِنْهُمْ فَاسِقُونَ﴾ يعني: من لم يسلم.","vol":"11","page":454},{"text":"<span data-type=\"title\" id=toc-1119>٨٢ </span>- قوله: ﴿لَتَجِدَنَّ﴾\nيَا محمَّد ﴿لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آمَنُوا الْيَهُودَ﴾ يعني: يهود أهل المدينة.\n[١٣٢٠] وأخبرني ابن فنجويه (١)، قال: ثنا أبو جعفر محمَّد بن أَحْمد الصفار الهمداني (٢)، قال: ثنا أبو علي عبد الله بن عليّ بن الزُّبير البلخي (٣)، قال: ثنا إسماعيل بن بهرام الأَشجعيّ (٤) ثنا عباد ابن العوام (٥)، عن يحيى بن عبيد الله (٦)، عن أَبيه (٧)، عن أبي\n_________\n(١) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) صدوق، تُوفِّي سنة (٢٤١ هـ)، ولم أجد من قال في نسبه (الأَشجعيّ) وإنما هو يروي عن الأَشجعيّ عبيد الله بن عبد الرَّحْمَن الكُوفيّ.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٦١، \"تهذيب الكمال\" للمزي ٣/ ٥٤، \"الكاشف\" للذهبي ١/ ١٢٠، \"تقريب التهذيب\" لابن حجر (٤٢٩).\n(٥) الكلابي الواسطيّ، ثِقَة، تُوفِّي سنة (١٨٣ هـ).\nانظر: \"الثِّقات\" لابن حبان ٧/ ١٦٢، \"تهذيب الكمال\" للمزي ١٤/ ١٤٠، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٧٩.\n(٦) ابن عبد الله بن موهب التَّمِيمِيّ، قال أَحْمد: منكر الحديث، ليس بثقة.\nانظر: \"المجروحين\" لابن حبان ٣/ ١٢١، \"تهذيب الكمال\" للمزي ٣١/ ٤٤٩، \"تقريب التهذيب\" لابن حجر (ص ١٠٦١)، وفيه متروك، وأفحش الحاكم فرماه بالوضع.\n(٧) عبيد الله بن عبد الله بن موهب التَّمِيمِيّ، مقبول.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٢١، \"تهذيب الكمال\" للمزي ١٩/ ٨٠، \"تقريب التهذيب\" لابن حجر (٤٣١١).","vol":"11","page":455},{"text":"هريرة عن النَّبِيّ -ﷺ- قال: \"ما خلا يهوديان بمسلم إلَّا هما بقتله\" (١).\n﴿وَالَّذِينَ أَشْرَكُوا﴾ مشركي العرب ﴿وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَى﴾ لم يرد به جميع النصارى، مع ما فيهم من عداوة المسلمين، وتخريب بلادهم، وهدم مساجدهم، وقتلهم، وأسرهم، وإحراق مصاحفهم، لا، ولا كرامة لهم، وإنما نزلت هذِه الآية في النَّجاشيّ وأصحابه.\nقال المفسرون: ائتمرت قريش بأن يفتنوا المُؤْمنين عن دينهم، فوثبت كل قبيلة على من فيها من المسلمين، يؤذونهم ويعذبونهم، فافتتن من افتتن، وعصم الله سبحانه منهم من شاء، ومنع الله رسوله بعمه أبي طالب، فلما رأى رسول الله - ﷺ - ما بأصحابه، ولم يقدر\n_________\n(١) [١٣٢٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، يحيى بن عبيد الله، متروك، والبلخي، والصفار لم أجدهما.\nوانظر: \"الروايات المسندة عند ابن كثير\"، رسالة دكتوراه، للدكتور غالب الحامضي ١/ ٢٥٤.\nالتخريج:\nأخرجه ابن مردويه كما في \"تفسير القرآن العظيم\" لابن كثير ٥/ ٣١١ - ٣١٢ من طريق يحيى بن عبيد الله، عن أَبيه، عن أبي هريرة.\nثم قال ابن كثير معلقًا: حديث غريب جدًّا.\nوأخرجه الخَطيب في \"تاريخ بغداد\" ٨/ ٣١٦ من طريق خالد بن يزيد، عن أبي يزيد، عن أبي وهب، عن أَبيه، عن ابن سيرين، عن أبي هريرة ثم قال: هذا حديث غريب جدًّا من حديث محمَّد بن سيرين، عن أبي هريرة.","vol":"11","page":456},{"text":"على منعهم، ولم يؤمر بعد بالجهاد، أمرهم بالخروج إلى أرض الحبشة، وقال: \"إن بها ملكًا صالحًا، لا يظلم، ولا يظلم عنده أحد، فاخرجوا إليه، حتَّى يجعل الله ﷿ للمسلمين فرجا\".\nوأراد به النَّجاشيّ، واسمه أصحمة، وهو بالحبشية عطية، وإنما النَّجاشيّ اسم الملك، كقولك: كسرى وقيصر، فخرج إليها سرًّا أحد عشر رجلًا وأربع نسوة، وهم: عثمان بن عفان وامرأته رقية بنت رسول الله - ﷺ - قال - ﷺ -: \"ما بين لوط وبين عثمان من مهاجر\"-، والزُّبير بن العوام، وعبد الله بن مسعود، وعبد الرَّحْمَن ابن عوف، وأبو حذيفة بن عتبة، وامرأته سهلة بنت سهيل بن عمرو، ومصعب بن عمير، وأبو سلمة بن عبد الأسد وامرأته أم سلمة بنت أمية، وعثمان بن مظعون، وعامر بن ربيعة، وامرأته ليلى بنت أبي حثمة، وحاطب بن عمرو (١)، وسهيل بن بيضاء (٢)، فخرجوا إلى البحر، وأخذوا سفينة إلى أرض الحبشة بنصف دينار، وذلك في رجب، في السنة الخامسة، من مبعث رسول الله -ﷺ-، وهذِه الهجرة الأولى، ثم خرج جعفر بن أبي طالب، فتتابع المسلمون إليها، وكان جميع من هاجر إلى الحبشة من المسلمين\n_________\n(١) ابن عبد شمس القُرشيّ، من السابقين الأولين، شهد بدرًا.\nانظر: \"الإصابة\" لابن حجر ١/ ١٩٤.\n(٢) الفهري، من السابقين الأولين، شهد بدرًا وما بعدها، مات سنة (٩ هـ)، وصلى عليه النَّبِيّ -ﷺ-.\nانظر: \"سير أعلام النبلاء\" للذهبي ١/ ٣٨٤، \"الإصابة\" لابن حجر ٤/ ٢٨٣.","vol":"11","page":457},{"text":"اثنين وثمانين رجلًا، سوى النساء والصبيان، فلما علمت قريش بذلك، وجهوا عمرو ابن العاص وصاحبه (١)، بالهدايا إلى النَّجاشيّ، وإلى بطارقته، ليردهم إليهم، فعصمهم الله (٢).\nوقد ذكرت هذِه القصة بالشرح في سورة آل عمران، فلما انصرفا خائبين، أقام المسلمون هناك بخير دار، وأحسن جوار، إلى أن هاجر رسول الله - ﷺ -، وعلا أمره، وذلك في سنة ست من الهجرة، كتب رسول الله -ﷺ- إلى النَّجاشيّ، على يدي عمرو بن أمية الضمري ليزوجه أم حبيبة بنت أبي سفيان -وكانت هاجرت إليه مع زوجها، فمات زوجها- ويبعث إليه من عنده من المسلمين، فأرسل النَّجاشيّ إلى أم حبيبة جارية له يقال لها: أبرهة، فأخبرتها بخطبة رسول الله - ﷺ - إياها، فأعطتها أوضاحًا (٣) لها سرورًا بذلك، وأمر بها أن توكل من يزوجها، فوكلت خالد بن سعيد بن العاص، حتَّى أنكحها على صداق أربعمائة دينار، وكان الخاطب لرسول الله -ﷺ- النَّجاشيّ، فدعا النَّجاشيّ بأربعمائة دينار، وأنفذها إلى أم حبيبة على يدي أبرهة، فلما جاءتها بها أعطتها خمسين دينارًا، فقالت أبرهة: قد أمرني الملك ألا آخذ منك شيئًا، وأن أرد الذي أخذت\n_________\n(١) هو عبد الله بن أبي ربيعة.\n(٢) في (ت): ففضحهم الله.\nوانظر: خبر الهجرة الأولى إلى الحبشة في \"السيرة النبوية\" لابن هشام ١/ ٤٣١.\n(٣) أي: خلخالًا.\nانظر: \"القاموس المحيط\" للفيروزآبادي (وضح).","vol":"11","page":458},{"text":"منك، فردته، وقالت: أنا صاحبة دهن الملك وثيابه، وقد صدقت محمدًا رسول الله وآمنت، وحاجتي إليك أن تقرئيه مني السلام، قالت: نعم. وقد أمر (١) الملك نساءه أن يبعثن إليك بما عندهن من عود، وعنبر، وكان رسول الله - ﷺ - يراه عليها وعندها فلا ينكر.\nقالت أم حبيبة: فخرجنا في سفينتين، وبعث النَّجاشيّ معنا الملاحين، حتَّى قدمنا الجار (٢)، ثم ركبنا الظهر إلى المدينة، ورسول الله -ﷺ- بخيبر، فخرج من خرج إليه، وأقمت بالمدينة، حتَّى قدم رسول الله - ﷺ - فدخلت عليه، فكان يسألني عن النَّجاشيّ، فقرأت عليه من أبرهة السلام، فرد رسول الله - ﷺ -، وقال رسول الله: \"لا أدري أنا بفتح خيبر أسر، أم بقدوم جعفر؟ \" وأنزل الله ﷿ ﴿عَسَى اللَّهُ أَنْ يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُمْ مِنْهُمْ﴾ يعني: أَبا سفيان، ﴿مَوَدَّةً﴾ (٣) يعني: تزويج أم حبيبة، ولما جاء أَبا سفيان تزويج أم حبيبة قال: ذاك الفحل لا يُقدع أنفه (٤)، وبعث النَّجاشيّ ﵀ بعد قدوم جعفر إلى رسول الله - ﷺ - ابنه أرها بن أصحمة بن أبحر،\n_________\n(١) في (ت): وقالت.\n(٢) الجار: مدينة على ساحل البحر الأحمر، بينها وبين المدينة يوم وليلة، ترفأ إليها السفن القادمة من الحبشة.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٩٢.\n(٣) الممتحنة: ٧.\n(٤) انظر: \"الطبقات\" لابن سعد ٨/ ٩٩، \"المستدرك\" للحاكم ٤/ ٢٢ - ٢٣، \"سير أعلام النبلاء\" للذهبي ٢/ ٢٢٢.","vol":"11","page":459},{"text":"في ستين رجلًا من الحبشة، وكتب إليه: يَا رسول الله، أشهد أنك رسول الله صادقًا مصدقًا، وقد بايعتك، وبايعت ابن عمك، وأسلمت لله رب العالمين، وقد بعثت إليك بابني أرها، وإن شئت آتيك بنفسي فعلت، والسلام عليك يَا رسول الله.\nفركبوا سفينة في أثر جعفر وأصحابه، حتَّى إذا كانوا في وسط البحر غرقوا، ووافى جعفر وأصحابه رسول الله - ﷺ - في سبعين رجلًا، عليهم ثياب الصوف، منهم اثنان وستون من الحبشة، وثمانية من أهل الشَّام، وهم: بحيرا الراهب (١)، وأبرهة، وإدريس، وأشرف، وتمام، وقسيم، ودريد، وأيمن، فقرأ عليهم رسول الله - ﷺ - سُورَة يس إلى آخرها، فبكوا حين سمعوا القرآن، وآمنوا، وقالوا: ما أشبه هذا بما كان ينزل على عيسى ﵇، فأنزل الله تعالى: ﴿لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَى﴾ يعني: وفد النَّجاشيّ الذين قدموا مع جعفر بن أبي طالب، وهم السبعون، وكانوا أصحاب الصوامع (٢).\n_________\n(١) ليس هو الذي لقي النَّبِيّ - ﷺ - في خروجه إلى الشَّام قبل المبعث، بل هو بحيرا آخر، ذكره ابن حجر في \"الإصابة\" ١/ ٢٢٩، وبيَّن أنَّه ليس الراهب الذي لقي النَّبِيّ -ﷺ-.\n(٢) انظر هذا الخبر بطوله في \"تاريخ الرسل والملوك\" للطبري ٦/ ٦٥٢ - ٦٥٣، \"أسباب النزول\" للواحدي (ص ٢٠٥ - ٢٠٦).","vol":"11","page":460},{"text":"وقال مقاتل والكلبي: كانوا أربعين رجلًا اثنان وثلاثون من الحبشة، وثمانية من أهل الشَّام (١).\nعطاء: كانوا ثمانين رجلًا: أربعون من أهل نجران، من بني الحارث بن كعب، واثنان وثلاثون من الحبشة، وثمانية روميون من أهل الشَّام (٢).\nوقال قتادة: نزلت في ناس من أهل الكتاب، كانوا على شريعة من الحق، ما جاء به عيسى ﵇ يؤمنون به وينتهون إليه، فلما بعث الله تعالى محمدًا صدقوه، وآمنوا به، فأثنى الله عليهم (٣).\n﴿ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ﴾ أي: علماء، قال قطرب: القس، والقسيس العالم، بلغة الروم (٤)، قال ورقة (٥):\n_________\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ٣/ ٨٧.\n(٢) المصدر السابق.\n(٣) أخرجه عبد بن حميد، وأبو الشيخ، كما في \"الدر المنثور\" للسيوطي ٢/ ٥٣٩، وقد ذهب الطبري في \"جامع البيان\" ٧/ ٣ إلى أن قوله ﴿وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَى﴾ جائز أن يكون المراد به النَّجاشيّ وأصحابه، أو أن يكون المراد غيره ممن توافرت فيهم الصفات التي ذكرها الله تعالى ذكره.\n(٤) ذكره البَغَوِيّ في \"معالم التنزيل\" ٣/ ٨٧، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٢٥٧.\n(٥) في (ت): رؤبة، وورقة هو ابن نوفل بن أسد القُرشيّ، رآه النَّبِيّ -ﷺ- في المنام وعليه ثياب بيض. انظر: خبره في \"الإصابة\" لابن حجر ١٠/ ٣٠٤.\nوالبيت ذكره في \"لسان العرب\" (قسس)، وأبو حيان في \"البحر المحيط\" ٤/ ٣، والسمين الحلبي في \"الدر المصون\" ٢/ ٥٩١.","vol":"11","page":461},{"text":"بما خبرتنا من قول قَسٍّ ... من الرهبان أكره أن تبوحا\nوقال عروة بن الزُّبير: ضيعت النصارى الإنجيل (١)، وأدخلوا فيه ما ليس منه، وكان الذي غير ذلك أربعة نفر: لوقاش، ومرفوش، وبلجيس، ومينوس، وبقي قسيس على الحق والاستقامة والاقتصاد، فمن كان على هديه ودينه فهو قسيس (٢).\n[١٣٢١] أخبرنا عبد الله بن يوسف بن أَحْمد (٣) -بقراءتي عليه- قال: أخبرنا محمَّد بن حامد بن محمَّد التَّمِيمِيّ بمكة (٤)، قال: ثنا محمَّد بن الجهم السمري (٥)، ثنا عبد الله بن محمَّد (٦)، أخبرنا يحيى الحماني (٧) قال أخبرنا نصير بن زيد الطَّائيّ (٨)، عن صلت\n_________\n(١) في (ت): أناجيل.\n(٢) الأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ٦/ ٢٥٧.\n(٣) أبو محمَّد الأَصْبهانِيّ، ثِقَة.\n(٤) مقرئ، متصدر، ثِقَة.\n(٥) ثِقَة، صدوق.\n(٦) أبو القاسم البَغَوِيّ، هو ابن بنت أَحْمد بن منيع، إمام، ثِقَة، أقل المشايخ خطأ.\n(٧) حافظ، إلَّا أنَّه متهم بسرقة الأحاديث.\n(٨) نصير -وقيل: نضير- بن زياد الطَّائيّ، روى عن الصلت، وعنه الحماني، سكت عنه ابن أبي حاتم في \"الجرح والتعديل\" ٨/ ٤٩٢، وقال الأَزدِيّ: منكر الحديث.\nانظر: \"لسان الميزان\" لابن حجر ٦/ ١٦٦، بينما ذكره ابن حبان في \"الثِّقات\" ٩/ ٢١٩.","vol":"11","page":462},{"text":"الدهان (١)، عن حامية بن رئاب (٢)، عن سلمان قال: قرأت على رسول الله - ﷺ - ﴿ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا﴾ فأقرأني: (ذلك بأن منهم صديقين) (٣).\n﴿وَرُهْبَانًا﴾ والرهبان: العباد أصحاب الصوامع، واحدهم راهب، مثل فارس، وفرسان، وراكب وركبان، وقد يكون واحدًا، وجمعه رهابين، مثل قُربان، وقرابين وجُرذان، وجراذين (٤)، وأنشد في الواحد (٥):\n_________\n(١) صلت بن عمر الدهان، روى عن حامية، وعنه نصير، سكت عنه في \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٣٦، وكذا في \"التاريخ الكبير\" للبخاري ٤/ ٢٩٩، وذكره ابن حبان في \"الثِّقات\" ٤/ ٣٧٩.\n(٢) حامية بن رئاب الكُوفيّ، روى عن سلمان، وعنه الصلت، سكت عنه ابن أبي حاتم في \"الجرح والتعديل\" ٣/ ٣١٤، وكذا البُخَارِيّ في \"التاريخ الكبير\" ٣/ ١٢٨، وذكره ابن حبان في \"الثِّقات\" ٤/ ١٩١.\n(٣) [١٣٢١] الحكم على الإسناد:\nإسناده ضعيف جدًّا، الحماني ضعيف، ونصير منكر الحديث، وصلت وحامية مجهولان.\nالتخريج:\nأخرجه الحارث في \"مسنده\" -\"زوائد الهيثمي\" ٢/ ٧٢٠ (٧١٠)، والبخاري في \"التاريخ الكبير\" ٨/ ١١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٨٣ (٦٦٧١)، والدوري في \"جزئه عن النَّبِيّ - ﷺ -\" (ص ٩٠) (٤٠) من طرق عن نصير، عن صلت، عن حامية عن سلمان به.\n(٤) هذِه عبارة الطبري في \"جامع البيان\" ٧/ ٣.\n(٥) لم أعرف القائل، وقد ذكر البيت الطبري في \"جامع البيان\" ٧/ ٣، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٢٥٨ بألفاظ مختلفة.","vol":"11","page":463},{"text":"لو عاينتْ رهبان دير في القُلَل ... لأقبل الرهبان يسعى ونزل\nوأنشد في الجمع (١):\nرهبان مدين لو رأوك تنزلوا ... والعُصْمُ من شعَف الجبال الفاردُ\nوهو من قول القائل: رهب الله، إذا خافه، يرهبه (٢)، رهبا، ورهبانًا.\n﴿وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ﴾ لا يتعظمون عن الإيمان والإذعان للحق.\n\n<span data-type=\"title\" id=toc-1120>٨٣ </span>- ﴿وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ﴾\nمحمَّد - ﷺ - ﴿تَرَى أَعْيُنَهُمْ تَفِيضُ﴾ تسيل ﴿مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ﴾.\n[١٣٢٢] أخبرنا أبو عثمان بن أبي بكر الزعفراني (٣)، قال: حَدَّثني شيخي (٤)، قال: حَدَّثَنَا أبو جعفر بن أبي خالد (٥)، قال: ثنا عبد الرَّحْمَن بن عمر بن يزيد (٦)،\n_________\n(١) هذا البيت لجرير، انظره في \"ديوانه\" (ص ٣٠٥)، وذكره الطبري في \"جامع البيان\" ٧/ ٣، \"لسان العرب\" لابن منظور (رهب).\n(٢) في (ت): رهبة.\n(٣) سعيد بن محمَّد بن محمَّد بن إبراهيم، الحيري، ثِقَة، صالح.\n(٤) شيخه لم يسمه، ولم أجده.\n(٥) لم أجده.\n(٦) الزُّهْرِيّ، روى عن ابن أبي عدي، وعنه أبو جعفر، وابن ماجه، ثِقَة، له غرائب وتصانيف، تُوفِّي سنة (٢٤٦ هـ). =","vol":"11","page":464},{"text":"قال: ثنا ابن أبي عدي (١) قال: حَدَّثَنَا شعبة (٢)، عن عمرو بن مرة (٣) قال: قدم على أبي بكر الصديق - ﵁ - وفد من اليمن فقالوا: اقرأ علينا القرآن، فقرأ عليهم القرآن فجعلوا يبكون، فقال أبو بكر - ﵁ -: هكذا كنا حتَّى قست القلوب، وكان أبو بكر لا يملك دمعه حين يقرأ القرآن (٤).\n﴿يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ﴾ يعني: أمة محمَّد - ﷺ -، دليله قوله: ﴿لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ (٥).\n\n<span data-type=\"title\" id=toc-1121>٨٤ </span>- ﴿وَمَا لَنَا لَا نُؤْمِنُ بِاللَّهِ وَمَا جَاءَنَا مِنَ الْحَقِّ وَنَطْمَعُ أَنْ يُدْخِلَنَا رَبُّنَا مَعَ الْقَوْمِ الصَّالِحِينَ (٨٤)﴾\nأي: في أمة محمَّد، دليله قوله: ﴿يَرِثُهَا عِبَادِيَ الصَّالِحُونَ﴾ (٦).\n_________\n= انظر: \"تهذيب الكمال\" للمزي ١٧/ ٢٩٦، \"تقريب التهذيب\" لابن حجر (ص ٥٩٢).\n(١) محمَّد بن إبراهيم بن أبي عدي، ثِقَة.\n(٢) الحجاج، ثِقَة، حافظ، متقن.\n(٣) ثِقَة، عابد، كان لا يدلس، ورمي بالإرجاء.\n(٤) [١٣٢٢] الحكم على الإسناد:\nإسناده ضعيف، فيه الشيخ الذي لم يسم، وأبو جعفر لم أجده، وعمرو بن مرة لم يدرك أَبا بكر - ﵁ -.\nالتخريج:\nلم أجده بعد البحث عنه.\n(٥) البقرة: ١٤٣.\n(٦) الأنبياء: ١٠٥.","vol":"11","page":465},{"text":"<span data-type=\"title\" id=toc-1122>٨٥ </span>- ﴿فَأَثَابَهُمُ اللَّهُ﴾\nجازاهم الله ﴿بِمَا قَالُوا جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا﴾ وإنما أنجح قولهم لاقترانه بالإخلاص، بدليل قوله ﴿وَذَلِكَ جَزَاءُ الْمُحْسِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1123>٨٦ </span>- ﴿وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَئِكَ أَصْحَابُ الْجَحِيمِ﴾.\n\n<span data-type=\"title\" id=toc-1124>٨٧ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ﴾ الآية\nقال المفسرون: جلس رسول الله - ﷺ - يومًا فذكَّر (١) النَّاس، ووصف القيامة، ولم يزدهم على التخويف، فرق النَّاس وبكوا، فاجتمع عشرة من الصَّحَابَة في بيت عثمان بن مظعون الجمحي، وهم: أبو بكر الصديق، وعلي بن أبي طالب وعبد الله بن مسعود، وعبد الله بن عمرو، وأبو ذر الغفاري، وسالم مولى أبي (٢) حذيفة، والمقداد بن الأسود، وسلمان الفارسيّ، ومعقل بن مقرن (٣)، واتفقوا على أن يصوموا النهار، ويقوموا الليل، ولا يناموا على الفرش (٤)، ولا يأكلوا اللحم، ولا (٥) الودك (٦)، ولا يقربوا النساء\n_________\n(١) في (ت): يذكر.\n(٢) من (ت)، وهو الصواب.\n(٣) أبو عمرة المزني، سكن الكوفة، وله صحبة.\nانظر: \"الإصابة\" لابن حجر ٩/ ٢٥٨.\n(٤) في (ت): فرشهن.\n(٥) سقط من (ت).\n(٦) هو دسم اللحم، ودهنه الذي يستخرج منه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٦٩ (ودك).","vol":"11","page":466},{"text":"والطيب، ويلبسوا المسوح (١)، ويرفضوا الدنيا، ويسيحوا في الأرض، ويترهبوا، ويجبوا مذاكيرهم، فبلغ ذلك رسول الله -ﷺ-، فأتى دار عثمان بن مظعون فلم يصادفه، فقال لامرأته أم حكيم بنت أبي أمية، واسمها الخولاء (٢)، وكانت عطارة: \"أحق ما بلغني عن زوجك وأصحابه؟ \" فكرهت أن تكذب رسول الله - ﷺ -، وكرهت أن تبدي على زوجها، فقالت: يَا رسول الله -ﷺ-، إن كان أخبرك عثمان فقد صدقك، فانصرف رسول الله - ﷺ -، فلما دخل عثمان أخبرته بذلك، فأتى رسول الله - ﷺ - هو وأصحابه، فقال لهم رسول الله -ﷺ-: \"ألم أُنبأ أنكم اتفقتم على كذا وكذا؟ \" قالوا: بلى يَا رسول الله، وما أردنا إلَّا الخير، فقال رسول الله -ﷺ-: \"إنِّي لم أومر بذلك\" ثم قال: \"إن لأنفسكم عليكم حقًا، فصوموا، وأفطروا، وقوموا، وناموا، فإنِّي أقوم، وأنام، وأصوم، وأفطر، وآكل اللحم والدسم، وآتي النساء، ومن رغب عن سنتي فليس مني\"، ثم جمع النَّاس وخطبهم، فقال: \"ما بال أقوام حرموا النساء، والطعام، والطيب، والنوم، وشهوات الدنيا، أما إنِّي لست\n_________\n(١) الكساء من الشعر.\nانظر: \"لسان العرب\" لابن منظور (مسح).\n(٢) كذا في النسخ، والصواب خولة بنت حكيم بن أمية بن حارثة السلمية، كانت امرأة صالحة فاضلة، وكانت من اللاتي وهبن أنفسهن للنبي - ﷺبعد موت زوجها، ويقال لها: خويلة، وذكر أن كنيتها أم شريك.\nانظر: \"الإصابة\" لابن حجر ١٢/ ٢٣٣.","vol":"11","page":467},{"text":"آمركم أن تكونوا قسيسين ورهبانا، فإنَّه ليس في ديني ترك اللحم والنساء، ولا اتخاذ الصوامع، وإن سياحة أمتي الصوم، ورهبانيتهم الجهاد، اعبدوا الله، ولا تشركوا به شيئًا، وحجوا، واعتمروا، وأقيموا الصلاة وآتوا الزكاة، وصوموا رمضان، واستقيموا يستقم لكم، فإنما هلك من كان قبلكم بالتشديد، شددوا على أنفسهم فشدد الله عليهم فأولئك بقاياهم في الديارات والصوامع\"، فأنزل الله تعالى هذِه الآية (١).\nوروى عبد الرَّحْمَن بن زيد بن أسلم، عن أَبيه قال: ضاف عبد الله ابن رواحة ضيفًا، فانقلب ابن رواحة ولم يتعش، فقال لزوجته: ما عشيتيه؟ قالت: كان الطعام قليلًا، فانتظرتك، فقال: حبست ضيفي من أجلي، طعامك على حرام، فقالت: وهو علي حرام إن لم تأكله، وقال الضيف: وهو على حرام إن ذقته إن لم تأكلوه، فلما رأى ذلك ابن رواحة قال: قربي طعامك، كلوا بسم الله، وغدا إلى رسول الله - ﷺ - وأخبره بذلك، فقال ﵇: \"أحسنت\"، فنزلت هذِه الآية (٢).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٩ - ١٠ عن مجاهد، والسدي، وقتادة، وأبي قلابة، وابن عباس، بروايات مختلفة، والمصنف هنا لفق من هذِه الروايات هذا النص، وأصل الحديث عند البُخَارِيّ كتاب النكاح، باب الترغيب في النكاح (٥٠٦٣)، ومسلم كتاب النكاح، باب استحباب النكاح لمن تاقت نفسه إليه ... (١٤٠١)، والنَّسائيّ في \"السنن الكبرى\" ٣/ ٢٦٤ (٥٣٢٤) من حديث أنس.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٩ - ١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٨٧.","vol":"11","page":468},{"text":"وروى عكرمة عن ابن عباس: أن رجلًا أتى رسول الله -ﷺ-، فقال: يَا رسول الله إنِّي أصبت من اللحم فانتشرت وأخذتني شهوة فحرمت اللحم، فأنزل الله تعالى (هذِه الآية) (١).\n﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ﴾ يعني: اللذات التي تشتهيها النفوس، وتميل إليها (٢) القلوب، مما أحل الله لكم من المطاعم الطيبة، والمشارب اللذيذة، ﴿وَلَا تَعْتَدُوا﴾ ولا تجاوزوا الحلال إلى الحرام. وقيل: هو جب المذاكير، وقطع آلة التناسل (٣). ﴿إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ﴾.\n\n<span data-type=\"title\" id=toc-1125>٨٨ </span>- ﴿وَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا﴾.\nقال عبد الله بن المبارك: الحلال ما أخذته من وجهه، والطيب ما غذى فنما، فأما الجوامد، والطين، والتراب، وما لا يغذي فمكروه، إلَّا على جهة التداوي (٤)، ﴿وَاتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ﴾.\n_________\n(١) سقط من (ت)، والأثر عند الطبري في \"جامع البيان\" ٧/ ١١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٨٦، وأخرجه التِّرْمِذِيّ كتاب تفسير القرآن، باب ومن سورة المائدة (٣٠٥٤)، والطبراني في \"المعجم الكبير\" ١١/ ٣٥٠ (١١٩٨١)، وابن عدي في \"الكامل\" ٥/ ١٨١٧، والواحدي في \"أسباب النزول\" (ص ٢٠٦)، وقال التِّرْمِذِيّ: حسن غريب.\n(٢) في (ت): إليه.\n(٣) قاله السدي، عند الطبري في \"جامع البيان\" ٧/ ١١ - ١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٨٨.\n(٤) الأثر لم أجده بعد البحث.","vol":"11","page":469},{"text":"وروي عن عائشة وأبي موسى الأَشْعريّ أن النَّبِيّ - ﷺ - كان يأكل جاج، والفالوذج، وكان يعجبه الحلواء والعسل (١).\nوقال: \"إن المؤمن حلو يحب الحلاوة\" (٢).\nوقال: \"في بطن المؤمن زاوية لا يملؤها إلَّا الحلوى\" (٣).\nوروي أن الحسن كان يأكل الفالوذج، فدخل عليه فرقد السبخي فقال: يَا فرقد، ما تقول في هذا؟ فقال فرقد: لا آكله، ولا أحب\n_________\n(١) حديث عائشة لفظه: \"كان يعجبه الحلواء والعسل\"، أخرجه البُخَارِيّ، كتاب الطلاق، باب: ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ (٥٢٦٨)، والبيهقي في \"شعب الإيمان\" ٥/ ٩٧ (٢٩٢٩) وغيرهما.\nوحديث أبي موسى لفظه: رأيت النَّبِيّ - ﷺ - يأكل الدجاج، أخرجه البُخَارِيّ في الذبائح والصيد، باب: لحم الدجاج (٥٥١٧)، ومسلم كتاب الإيمان، باب ندب من حلف يمينًا فرأى غيرها خيرًا منها (١٦٤٩)، والبيهقي في \"السنن الكبرى\" ٩/ ٣٢٢.\nولم أجد ذكرًا للفالوذج في الحديث عن النبي - ﷺ -، والفالوذج نوع من الحلوى.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٣٤٦٠ (فلذ).\n(٢) أخرجه البيهقي في \"شعب الإيمان\" ٥/ ٩٦ (٥٩٣٤) عن أبي أُمامة به، ثم قال: متن الحديث منكر، وفي إسناده من هو مجهول.\nوأخرجه الخَطيب في \"تاريخ بغداد\" ٣/ ١١٣ عن أبي موسى مرفوعًا بلفظ: \"قلب المؤمن حلو يحب الحلاوة\"، وفي إسناده محمَّد بن العباس، ليس بثقة، قاله الخَطيب.\nوقال العجلوني في \"كشف الخفاء\" ٢/ ٣٨٦: حديث موضوع.\nوانظر: \"المنار المنيف\" لابن القيم (ص ١١٢).\n(٣) الحديث لم أجده.","vol":"11","page":470},{"text":"أكله، فأقبل الحسن على غيره كالمتعجب، وقال: لعاب النحل، بلباب البر من (١) سمن البقر هل يعيبه مسلم.\nوجاء رجل إلى الحسن فقال: إن لي جارًا لا يأكل الفالوذج، قال: ولم؟ قال: يقول: لا يؤدي شكره، فقال الحسن: فيشرب الماء البارد؟ قال: نعم، قال: إن جارك جاهل أن نعمة الله عليه في الماء البارد أكثر من نعمته (٢) في الفالوذج.\nوقال ابن عباس: لما نزلت ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ﴾ إلى آخر الآيتين، قالوا: يَا رسول الله، فكيف نصنع بأيماننا التي حلفنا عليها - وكانوا حلفوا على ما عليه اتفقوا - فأنزل الله تعالى:\n\n<span data-type=\"title\" id=toc-1126>٨٩ </span>- ﴿لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ﴾ (٣)\nقرأ أهل الحجاز والبصرة (٤) ﴿عَقَّدْتُمُ﴾ مشددًا، بمعنى: وكدتم، واختاره أبو حاتم، وقرأ أهل الكوفة بالتخفيف (٥)، واختاره أبو عبيد،\n_________\n(١) في (ت): مع، والأثر أخرجه أبو نعيم في \"حلية الأولياء\" ٢/ ٢٦٩ عن ابن سيرين، ولم أجده عن الحسن.\n(٢) في (ت): نعمة الله.\nوالأثر: أخرجه ابن أبي الدنيا في \"الشكر\" (ص ٣٣ - ٣٤) (٧١)، وابن أبي عاصم في \"الزهد\" ٢/ ٢٦٤، والبيهقي في \"شعب الإيمان\" (٤٥٨٣).\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣، من طريق العوفي عنه.\n(٤) يعني أَبا جعفر، ونافعًا، وابن كثير، وأبا عمرو، وعاصمًا في رواية حفص.\n(٥) يعني حمزة، والكسائي، وخلفًا، وعاصمًا في رواية شعبة.","vol":"11","page":471},{"text":"قال: لأن التشديد في التكرير مرة بعد مرة، ولست آمن أن يلزم من قرأ تلك القراءة ألا يوجب الكفارة عليه في اليمين الواحد، حتَّى يرددها مرارًا، وهذا خلاف الإجماع.\nوقرأ أهل الشَّام (١) (عاقدتم) والمفاعلة قد تكون من واحد، مثل عافاك الله ونحوها، وقرأ الأَعمش (بما عقدت الإيمان) (٢)، جعل الفعل للأيمان، ومعنى الآية: ما قصدتم، وتعمدتم، وأردتم، ونويتم، كقوله: ﴿بِمَا كَسَبَتْ قُلُوبُكُمْ﴾ (٣).\n﴿فَكَفَّارَتُهُ﴾ أي: كفارة ما عقدتم من الأيمان إذا حنثتم ﴿إِطْعَامُ عَشَرَةِ مَسَاكِينَ﴾، واختلفوا في قدرها:\nفقال الشَّافعيّ: مد بمد النَّبِيّ - ﷺ - (٤) - والمد رطل وثلث- وكذلك في جميع الكفارات، وهو قول زيد بن ثابت، وابن عباس، وابن عمر، وسعيد بن المسيّب، والقاسم، وسالم، وسليمان بن يسار، وعطاء،\n_________\n(١) يعني ابن عامر.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٦٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٥.\nوانظر: في توجيه هذِه القراءات: \"الحجة\" لابن زنجلة (ص ٢٣٤)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٤١٧.\n(٢) وهي قراءة شاذة.\nانظر: \"إعراب القراءات الشواذ\" للعكبري ١/ ٤٥٥، \"البحر المحيط\" لأبي حيان ٤/ ١١.\n(٣) البقرة: ٢٢٥.\n(٤) من الحنطة، ولا يجزئ أن يكون دقيقًا، ولا سويقًا.","vol":"11","page":472},{"text":"والحسن (١).\nواحتجوا بما:\n[١٣٢٣] أخبرنا أبو بكر الجوزقي (٢)، قال: أخبرنا أبو الفضل العباس بن منصور الفرندآباذي (٣)، قال: ثنا أَحْمد بن منصور (٤)، قال: حَدَّثني أبي (٥)، قال: حَدَّثني إبراهيم بن طهمان (٦)، عن منصور بن المعتمر (٧)، عن الزُّهْرِيّ (٨)، عن (حميد بن) (٩) عبد\n_________\n(١) انظر: كلامه في \"الأم\" للشافعي ٧/ ٦٧.\nوانظر: أقوالهم في \"جامع البيان\" للطبري ٧/ ١٨ - ٢٠، \"السنن الكبرى\" للبيهقي ١٠/ ٥٥.\nوهو مذهب أَحْمد.\nانظر: \"المغني\" لابن قدامة ١١/ ٩٤.\n(٢) ثِقَة.\n(٣) روى عن الذُّهليّ، وحمدان السلمي، تُوفِّي سنة (٣٢٦ هـ).\nوالفرندآباذي: بفتح الفاء والراء، نسبة إلى فرانداباذ، قرية في نيسابور.\nانظر: \"الأنساب\" للسمعاني ٤/ ٣٧٢، فقد ذكره وسكت عنه.\n(٤) ابن سلمة، أبو جعفر الخُزَاعِيّ، روى عن أَبيه، وعنه ابن مخلد. سكت عنه الخَطيب في \"تاريخ بغداد\" ٥/ ١٥٠، تُوفِّي سنة (٢٥٧ هـ).\n(٥) منصور بن سلمة الخُزَاعِيّ، روى عن حماد، وشريك، وعنه أَحْمد وابن شكاب، ثِقَة، إمام، تُوفِّي سنة (٢٠٧ هـ).\nانظر: \"الثِّقات\" لابن حبان ٩/ ١٧٢، \"تهذيب الكمال\" للمزي ٢٨/ ٥٣٠، \"سير أعلام النبلاء\" للذهبي ٩/ ٥٦٠.\n(٦) ثِقَة، يغرب، وتكلم فيه للإرجاء.\n(٧) ثِقَة، ثبت.\n(٨) الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٩) ساقط من (ت).","vol":"11","page":473},{"text":"الرَّحْمَن (١)، عن أبي هريرة قال: جاء رجل إلى رسول الله - ﷺ - فقال: إنيّ وقعت على أهلي -وذاك في نهار (٢) رمضان فأمره أن يعتق رقبة، فقال: ما أجدها، قال: \"فصم شهرين متتابعين\"، قال: ما أطيقه، قال: \"فأطعم ستين مسكينًا\"، قال: ما أجده، قال: فأتي رسول الله - ﷺ - بمكتل فيه خمس عشرة صاعًا من تمر، قال: \"خذ هذا فأطعمه\"، فقال: والذي بعثك بالحق ما بين لابتيها أهل بيت أحوج منا، فقال رسول الله - ﷺ -: \"خذه، فأطعمه أهلك، ولا تعد\" (٣).\nقالوا: وخمسة عشر صاعًا إذا قسم على ستين مسكينًا حظ كل مسكين مد.\nوقال أبو حنيفة: إن أطعم من الحنطة فنصف صاع، وإن أطعم من الشعير، والتَّمر، والزبيب ونحوها فإنَّه يعطي صاعًا كاملًا، ولا يجزئ أقل من ذلك (٤).\n_________\n(١) ابن عوف الزُّهْرِيّ.\n(٢) من (ت).\n(٣) [١٣٢٣] الحكم على الإسناد:\nإسناد المصنف فيه الفرندآباذي، وأَحمد بن منصور لم أجد فيهما جرحًا ولا تعديلًا، والحديث ثابت كما سيأتي بيانه في التخريج.\nالتخريج:\nأخرجه البُخَارِيّ كتاب الصوم، باب إذا جامع في رمضان ولم يكن له شيء فتصدق عليه فليكفر (١٩٣٦)، ومسلم كتاب الصيام، باب تغليظ تحريم الجماع في نهار رمضان. . (١١١١)، وأَحمد في \"المسند\" ٢/ ٥١٦ (١٠٦٨٧)، وأبو داود كتاب الصوم، باب كفارة من أتى أهله في رمضان (٢٣٩٠)، وغيرهم من طريق الزُّهْرِيّ عن حميد به.\n(٤) انظر: \"فتح القدير\" لابن الهمام ٥/ ٧٥.","vol":"11","page":474},{"text":"وهو قول عمر بن الخطاب (١)، وابنه (٢)، والشعبي (٣)، والنخعي (٤)، وسعيد بن جبير (٥)، ومجاهد (٦)، والحكم (٧)، والضَّحَاك (٨)، واحتجوا بحديث النَّبِيّ - ﷺ -: أنَّه أتي بوسق، ستين صاعًا، فأعطى رجلًا وجبت عليه كفارة، وقال: \"أعطه ستين مسكينًا\" (٩).\nقال علي بن أبي طالب، ومحمَّد بن كعب: غداء، وعشاء (١٠).\nوعن شريح: إن شاء الله أكلة مأدومة حتَّى يصدوا (١١).\n_________\n(١) أخرجه عنه سعيد بن منصور في \"سننه\" ٤/ ١٥٣٥ (٧٨٥)، وعبد الرَّزّاق في \"المصنف\" ٧/ ٥٠٧ (١٦٠٧٥).\n(٢) سقط من (ت)، وأخرجه عبد الرَّزّاق في \"المصنف\" ٨٧/ ٥٠٦ (١٦٠٧٠) عن ابن عمر.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ١٩ عنه.\n(٤) المصدر السابق.\n(٥) أخرجه عبد الرَّزّاق في \"المصنف\" ٨/ ٥٠٩ (١٦٠٨١)، والطبري في \"جامع البيان\" ٧/ ١٩ عنه.\n(٦) أخرجه سعيد بن منصور في \"سننه\" ٤/ ١٥٤٤ (٧٩٢)، والطبري في \"جامع البيان\" ٧/ ١٩ عنه.\n(٧) انظر: \"جامع البيان\" للطبري ٧/ ١٩.\n(٨) انظر: \"جامع البيان\" للطبري ٧/ ٢٠.\n(٩) الحديث لم أجده بهذا اللفظ، وهو معنى الحديث السابق.\n(١٠) أخرجه سعيد في \"سننه\" ٤/ ١٥٤٧ (٧٩٥)، والطبري في \"جامع البيان\" ٧/ ٢١ عن علي، وعن محمَّد.\n(١١) أخرجه ابن أبي شيبة في \"المصنف\" ٦/ ١٤ (١٢٣١٦) عن محمَّد.","vol":"11","page":475},{"text":"وعند الشَّافعيّ لا يجوز أخذ القيم في الزكوات والكفارات، وأجازه أبو حنيفة (١)، فاعتبر الشَّافعيّ النص، وأبو حنيفة: المصلحة، والمنفعة.\nوعند الشَّافعيّ لا يجوز أن يعطي أقل من عشرة مساكين (٢)، وقال أبو حنيفة: إن أعطى مسكينًا واحدًا في عشرة أيام جاز (٣).\nوقال الشَّافعيّ: لا يجوز أن يعطي الكفارة (٤) إلَّا حرًّا مسلمًا محتاجًا، ولا يجوز أن يعطي العبيد، ولا الكفار، ولا الأغنياء.\nوقال أبو حنيفة: إن أعطى الكفارة أهل الذمة جاز (٥)، فأما الزكاة\n_________\n(١) انظر: \"الأم\" للشافعي ٧/ ٦٧، \"المبسوط\" للسرخسي ٨/ ١٥٠، وعدم الإجزاء هو مذهب مالك وأَحمد.\nانظر: \"المدونة الكبرى\" للإمام مالك ١/ ٥٩٨، \"المغني\" لابن قدامة ١٣/ ٥١١.\n(٢) انظر: \"الأم\" للشافعي ٧/ ٦٨، وهو رواية عن أَحْمد، \"المغني\" لابن قدامة ١٣/ ٥١٣.\n(٣) انظر: \"المبسوط\" للسرخسي ٨/ ١٥٠، وهي الرواية الثَّانية عن أَحْمد، وهي مقيدة بما إذا عجز عن تحصيل عشرة مساكين مرة واحدة، فله أن يردد على مسكين واحد عشر مرات.\nانظر: \"المغني\" لابن قدامة ١٣/ ٥١٤.\n(٤) في (ت): الكفارات.\nوانظر: قول الشَّافعيّ في \"الأم\" ٧/ ٦٨، وفيه قوله (كفارات الإيمان) بدل (الكفارة).\n(٥) انظر: \"المبسوط\" للسرخسي ٨/ ١٥١، وقول الشَّافعيّ هو مذهب أَحْمد، \"المغني\" لابن قدامة ١٣/ ٥١٢، ومذهب مالك كما في \"المدونة الكبرى\" ١/ ٥٩٣.","vol":"11","page":476},{"text":"فلا يجوز أن يعطي أهل الذمة بلا خلاف.\nودليل الشَّافعيّ قوله ﷿ ﴿وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ﴾ (١) والكافر (٢) من أسفه السفهاء، قال الله ﷿: ﴿هُمُ السُّفَهَاءُ﴾ (٣)، وحجة أبي حنيفة قوله ﷿: ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا﴾ (٤) والأسير لا يكون إلَّا من الكافرين.\n﴿مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ﴾ أي: من خير قوت عيالكم، فلو أنَّه يقتات الحنطة لم يجز له أن يعطي الشعير، وقرأ الصادق (أهاليكم) (٥)، ﴿أَوْ كِسْوَتُهُمْ﴾ قراءة العامة بكسر الكاف، وقرأ السلمي بضمة (٦)، وهما لغتان، مثل (إسوة وأُسوة، ورِشْوة ورُشْوة)، وقرأ سعيد بن جبير (أو كإسوتهم) (٧)، يعني كإسوة أهلك في الطعام، والإسوة: المثل والنظير، أي: تطعمون المساكين كما تطعمون أهليكم.\n_________\n(١) النساء: ٥.\n(٢) من (ت).\n(٣) البقرة: ١٣.\n(٤) الإنسان: ٨.\n(٥) وهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ١/ ٢١٧، \"البحر المحيط\" لأبي حيان ٤/ ١٣.\n(٦) وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٤)، \"البحر المحيط\" لأبي حيان ٤/ ١٣.\n(٧) وهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ١/ ٢١٨، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٤).","vol":"11","page":477},{"text":"واختلف العلماء في الكسوة التي تجزئ في الكفارة، فقال قوم: هي ثوب واحد، مما يقع عليه اسم الكسوة، إزار ورداء وقميص، أو سراويل، أو كساء أو عمامة، ونحوها، وهو قول ابن عباس (١)، والحسن (٢)، والحكم (٣)، ومجاهد، وعطاء (٤)، والباقر (٥)، وإليه ذهب الشَّافعيّ (٦).\nوقال آخرون: ثوب جامع، ولا يجزئ (٧) فيه العمامة، وهو مذهب النَّخَعيّ (٨)، وأبي حنيفة (٩).\nوقال مالك: أقل ما يجوز فيه الصلاة (١٠).\nوقال سعيد بن المسيّب، والضَّحَاك: لكل مسكين ثوبان (١١)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٤ عنه.\n(٢) أخرجه عبد الرَّزّاق في \"المصنف\" ٨/ ٥١٢ (١٦٠٩٢)، والطبري في \"جامع البيان\" ٧/ ٢٣ عنه.\n(٣) عند الطبري في \"جامع البيان\" ٧/ ٢٦.\n(٤) أخرجه سعيد في \"سننه\" عنهما وعن عكرمة ٤/ ١٥٥٨ (٨٠٣)، والطبري في \"جامع البيان\" ٧/ ٢٣ عن مجاهد.\n(٥) انظر: \"جامع البيان\" للطبري ٧/ ٢٣.\n(٦) انظر: \"الأم\" للشافعي ٧/ ٦٨.\n(٧) في (ت): ولا يجوز.\n(٨) انظر: \"جامع البيان\" للطبري ٧/ ٢٥ عنه.\n(٩) انظر: \"المبسوط\" للسرخسي ٨/ ١٥٣.\n(١٠) انظر: \"المدونة الكبرى\" للإمام مالك ١/ ٥٩٦.\n(١١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٤ (١٢٤٥٦) عن سعيد، ٧/ ٢٥ (١٢٤٦٩) عن الضحاك.","vol":"11","page":478},{"text":"واحتجا بأن أَبا موسى الأَشْعريّ لزمته كفارة فكسا عشرة مساكين، لكل واحد ثوبين ظهرانيا، ومعقَّدًا من معقَّد البحرين (١).\nوقال شهر بن حوشب: ثوب ثمنه خمسة دراهم.\n﴿أَوْ تَحْرِيرُ رَقَبَةٍ﴾ وقال الشَّافعيّ: لا يجزئ في كفارة ولا واجبة إلَّا رقبة مؤمنة، مثل كفارة القتل، واليمين، والظهار، والجماع في نهار رمضان، والنذر، والوصية (٢)، ووافقه أبو حنيفة في كفارة القتل، وأجاز في غيرها الرقبة الكافرة (٣).\nودليل الشَّافعيّ أن الله ﷿ قال في كفارة القتل ﴿فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ﴾ فقيد، وأطلق في سائرها، والمطلق محمول على المقيد (٤)، واحتج أَيضًا بما روي أن رجلًا جَاء إلى النَّبِيّ - ﷺ -\n_________\n(١) أخرجه سعيد في \"سننه\" ٤/ ١٥٥٢ (٧٩٩)، وعبد الرَّزّاق في \"المصنف\" ٨/ ٥١٢ (١٦٠٩٣)، والبيهقي في \"السنن الكبرى\" ١٠/ ٥٦، والطبري في \"جامع البيان\" ٧/ ٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٩٤.\nوقوله: ظهرانيا: هو ثوب يؤتى به من مر الظهران، أو من الظهران.\nانظر: \"لسان العرب\" لابن منظور (ظهر).\nوقوله معقدًا: هو نوع من ثياب هجر.\nانظر: \"لسان العرب\" لابن منظور (عقد).\n(٢) انظر: \"الأم\" للشافعي ٧/ ٦٩، وهو مذهب أَحْمد.\nانظر: \"المغني\" لابن قدامة ١٣/ ٥١٧، ومالك في \"المدونة الكبرى\" ١/ ٥٩٦.\n(٣) فتجوز في الظهار واليمين، والجماع في نهار رمضان.\nانظر: \"المبسوط\" للسرخسي ٧/ ٢.\n(٤) انظر: \"الأم\" للشافعي ٧/ ٧٠.","vol":"11","page":479},{"text":"فقال: يَا رسول الله أوجبْتُ، فقال: \"أعتق رقبة\"، فجاء برقبة أعجمية إلى النَّبِيّ - ﷺ -، فقال لها رسول الله - ﷺ -: \"من ربك؟ \" ففهمها الله، فأشارت أنَّه واحد، فقال: \"من أنا؟ \" فأشارت إلى السماء، أي: إنك رسول الله، فقال - ﷺ -: \"اعتقها فإنَّها مؤمنة\" (١).\nو(أوجبت) لفظة مطلقة محتملة.\nوروى أبو سلمة عن الشريد (٢): أن أمه أوصت أن يعتق عنها رقبة، فجاء إلى رسول الله - ﷺ - فقال: إن أمي أوصت أن تعتق عنها رقبة، وعندي جارية نوبية سوداء، أفأعتقها؟ قال: \"ادع بها\"، فجيء بها، فقال: \"من ربك؟ \" قالت: الله، قال: \"فمن أنا؟ \" قالت: رسول الله، فقال: \"اعتقها فإنَّها مؤمنة\" (٣).\n_________\n(١) الحديث: أخرجه أَحْمد في \"المسند\" ٢/ ٢٩١ (٧٩٠٦)، وأبو داود كتاب الأيمان والنذور، باب في الرقبة المؤمنة (٣٢٨٤)، والبيهقي في \"السنن الكبرى\" ٧/ ٣٨٨، والطبراني في \"المعجم الأوسط\" ٣/ ٩٥ (٢٥٩٨)، ثم قال: لم يروه عن عوف إلَّا المسعودي من طريق يزيد بن هارون عن المسعودي عن عون بن عبد الله، عن عبد الله بن عتبة، عن أبي هريرة .. فذكره، وإسناده ضعيف، فيه المسعودي- عبد الله بن عبد الرَّحْمَن مختلط، لكن يشهد للحديث الذي بعده، واللفظ الذي ذكره المؤلف ﵀، لفظ أَحْمد ﵀.\n(٢) ابن سويد الثَّقَفيّ، شهد بيعة الرِّضوان، سكن الطائف، والمدينة.\nانظر: \"الإصابة\" لابن حجر ٥/ ٧١.\n(٣) الحديث: أخرجه أبو داود في كتاب الأيمان والنذور، باب في الرقبة المؤمنة (٣٢٨٣)، وأَحمد في \"مسنده\" ٤/ ٣٨٨ (١٩٤٥٥)، والنَّسائيّ في \"السنن الكبرى\" ٤/ ١١٠ (٦٤٨٠)، والبيهقي في \"السنن الكبرى\" ٧/ ٣٨٨ من طريق حماد، عن محمَّد بن عمرو، عن أبي سلمة، عن الشريد به، وإسناده صحيح.\nقلت: ومثلهما حديث معاوية بن الحكم في مسلم (٥٣٧).","vol":"11","page":480},{"text":"واتبع أبو حنيفة ظاهر الآية.\nويجوز في الكفارة (١) من الرقاب الصغير والكبير، والذكر والأثنى.\nفأما إذا كان معيوبًا فاعلم أن العيب عيبان: عيب يمنعه من العمل فلا يجوز، مثل الأعمى، والأشل، والمقعد، والمجنون المطبق، والأخرس، وإن كان عيبًا خفيفًا لا يمنعه من العمل فيجوز، مثل الأجدع، والمقطوع الخنصر، ونحوهما (٢)، وهذا كما يقول في الكسوة: إن كان الثوب لبيسًا قد بلي وانقطع منه جل المنفعة لم يجز، وإن لبس لبسًا خفيفًا لم ينقطع عنه جل المنفعة جاز.\nوالمكفر مخير بين هذِه الأشياء؛ لأن الله تعالى ذكره بلفظ التخيير وهو (أو).\n﴿فَمَنْ لَمْ يَجِدْ﴾ اختلف الفقهاء في صفة من لم يجد، ومتى يجوز له\n_________\n(١) في (ت): الكفارات.\n(٢) هذا مذهب الشَّافعيّ، وأَحمد، ومالك.\nانظر: \"الأم\" للشافعي ٧/ ٦٩، \"المغني\" لابن قدامة ١٣/ ٥٢، \"المدونة الكبرى\" للإمام مالك ١/ ٥٩٧.\nأما أبو حنيفة فيرى أن اشتراط السلامة الكاملة في الرقبة زيادة على النص، والزيادة على النص نسخ، غير أنَّه منع عتق الأعمى، وأشل اليدين، والمجنون، والمعتوه، والأخرس، قال: لأن المنفعة فيه معدومة، بخلاف ما لو كان أعور، أو أشل اليد، أو كان في وقت يجن وفي وقت يفيق، فإن ذلك يجزئ، لأن المنفعة غير فائتة من كل وجه.\nانظر: \"المبسوط\" للسرخسي ٧/ ٢.","vol":"11","page":481},{"text":"الصيام، فقال أبو حنيفة: إذا كان عنده مائتا درهم، أو عشرون مثقالًا، أو أقل ما تجب فيه (١) الزكاة لم يجز له الصيام، فإن كان أقل من ذلك فهو غير واجد، وجاز له الصوم (٢).\nوقال بعض متأخري الفقهاء (٣): إذا كان له كفاية من المال، يتصرف فيها لمعاشه، فإن فضل عن رأس ماله مقدار ما يكفر بالإطعام فليس له أن يصوم وإن لم يفضل عن رأس ماله مقدار ما يطعم فله أن يصوم.\nوقال الشَّافعيّ: إذا كان عنده قوته، وقوت عياله، يومه وليلته، ومن الفضل ما يطعم عشرة مساكين، لزمته الكفارة بالطعام، وإن لم يكن عنده هذا القدر فله الصيام (٤).\nوقال بعضهم: إذا ملك ما يمكنه الإطعام فليس له الصيام، وإن لم يفضل له من الكفارة شيء، وهو قول سعيد بن جبير والحسن، قالا: إذا كان عنده درهمان، أو ثلاثة فهو واجد (٥).\n_________\n(١) في (ت): يجب من.\n(٢) انظر: \"المبسوط\" للسرخسي ٨/ ١٥٥ - ١٥٦، وذكر ذلك الطبري في \"جامع البيان\" ٧/ ٢٩، لكنه لم يسم أَبا حنيفة.\n(٣) هذا القول ذكره الطبري في \"جامع البيان\" ٧/ ٢٩.\n(٤) انظر: \"الأم\" للشافعي ٧/ ٧٠، والعبارة التي أوردها المصنف هي عبارة الطبري في \"جامع البيان\" ٧/ ٢٩ عن قول الشَّافعيّ.\n(٥) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٩ عن سعيد.\nوهو ظاهر مذهب أَحْمد، وبه قال إسحاق، وأبو عبيد، وروي ذلك عن علي، كما في \"السنن الكبرى\" للبيهقي ١٠/ ٦٠، وبه قال عطاء، ومجاهد وعكرمة.","vol":"11","page":482},{"text":"فإن لم يجد شيئًا من هذا ﴿فَصِيَامُ﴾ أي: فعليه، أو فكفارته صيام ﴿ثَلَاثَةِ أَيَّامٍ﴾، واختلفوا في كيفية الصيام:\nفللشافعي فيه قولان: أحدهما: أنها متتابعة، وإن فرقها لا يجوز، وهو مذهب أبي حنيفة، والثوري، واختيار المزني (١)، قياسًا على الصيام في كفارة الظهار، واعتبارًا بقراءة عبد الله، وأبي (فصيام ثلاثة أيام متتابعات) (٢)، وهذا قول ابن عباس وقتادة (٣).\nوالقول الثاني: أنَّه بالخيار، إن شاء تابع، وإن شاء فرق، والمتابعة أفضل وأحسن، وهو مذهب مالك (٤).\n﴿ذَلِكَ﴾ الذي ذكرت ﴿كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ﴾ فحنثتم، كقوله: ﴿فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ (٥)، وقوله: ﴿فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ﴾ (٦) يعني:\n_________\n(١) انظر: \"المغني\" لابن قدامة ١٣/ ٥٢٨، وانظر قول الشَّافعيّ في \"الأم\" ٧/ ٧٠، وقول أبو حنيفة في \"المبسوط\" للسرخسي ٨/ ١٥٥.\n(٢) وهي قراءة شاذة، أخرجها ابن أبي داود في \"المصاحف\" (ص ٦٤)، وسعيد بن منصور في \"سننه\" ٤/ ١٥٥٨ (٨٠٣)، ومالك في \"الموطأ\" ١/ ٣٠٥ (٤٩)، والبيهقي في \"السنن الكبرى\" ١٠/ ٦٠، والطبري في \"جامع البيان\" ٧/ ٣٠، كلهم عن أبي بن كعب.\nوأخرجه سعيد بن منصور في \"سننه\" (٨٠٤)، وعبد الرَّزّاق في \"المصنف\" ٨/ ٥١٤ (١٦١٠٣)، والبيهقي في \"السنن الكبرى\" ١٠/ ٦٠، والطبري في \"جامع البيان\" ٧/ ٣٠ عن ابن مسعود.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٣٠ - ٣١ عن ابن عباس، وعن قتادة.\n(٤) انظر: \"المدونة الكبرى\" للإمام مالك ١/ ٥٩٤.\nوهو الرواية الثَّانية عن أَحْمد.\nانظر: \"المغني\" لابن قدامة ١٣/ ٥٢٨.\n(٥) البقرة: ١٨٤.\n(٦) البقرة: ١٩٦.","vol":"11","page":483},{"text":"فأفطر، وحلق، ﴿وَاحْفَظُوا أَيْمَانَكُمْ﴾ فلا تحلفوا، وإذا حلفتم فلا تحنثوا، ﴿كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1127>٩٠ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ﴾\nقد مر تفسيرها، وصفة تحريمها (١)، وسنذكر أخبارًا في الوعيد الوارد في شربها، واتخاذها، وبيعها، وبالله التوفيق.\n[١٣٢٤] أخبرنا الشيخ الفاضل (٢) أبو عمرو أَحْمد بن أبي (بن أَحْمد) (٣) الفراتي -بقراءتي عليه في رجب سنة اثنتين وتسعين وثلاثمائة- قال أخبرنا الحاكم أبو الفضل محمَّد بن أَحْمد بن عبد الله السلمي المروزي (٤) قال ثنا عبد الله بن يحيى (٥) قال ثنا الحسين بن المبارك (٦)، حَدَّثَنَا بقية بن الوليد (٧)، عن عبد الله بن حبيب (٨)، عن الزُّهْرِيّ (٩)، عن سعيد بن المسيّب (١٠)، عن عثمان بن عفان قال:\n_________\n(١) في سورة البقرة.\n(٢) من (ت).\n(٣) من (ت).\nوالفراتي لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) السرخسي، حدث بأحاديث لم يتابعوه عليها.\n(٦) حدث بأسانيد ومتون منكرة عن أهل الشَّام.\n(٧) صدوق، كثير التدليس عن الضعفاء.\n(٨) ابن أبي ثابت الأسدي، روى عن الشعبي، وطاووس، وعنه الثَّوريّ، وبقية، ثِقَة.\nانظر: \"من كلام أبي زكريا في الرجال\" ٢/ ٥٩، \"تهذيب الكمال\" للمزي ١٤/ ٤٠٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٣١٩.\n(٩) الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(١٠) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.","vol":"11","page":484},{"text":"قال رسول الله - ﷺ -: \"إن الله لا يجمع الخمر والإيمان في جوف امرئ أبدًا\" (١).\n[١٣٢٥] وأخبرنا أَحْمد بن أُبي (٢) قال: أخبرنا عمران بن موسى (٣)، أخبرنا مسدد بن قطن (٤)، ثنا عثمان بن أبي شيبة (٥)، ثنا\n_________\n(١) [١٣٢٤] الحكم على الإسناد:\nإسناد المؤلف ضعيف جدًّا، فيه الحسين بن المبارك يحدث بالمناكير، وفيه من لم أجده، والحديث لا يصح مرفوعًا، بل هو موقوف على عثمان، قال الزيلعي في \"نصب الراية\" ٤/ ٢٩٧: ورواه البيهقي في \"سننه\" موقوفًا على عثمان، وهو أصح.\nالتخريج:\nأخرجه النَّسائيّ في \"السنن الكبرى\" ٣/ ٢٢٨ (٥١٧٦)، والبيهقي في \"السنن الكبرى\" ٣/ ٢٢٩، وعبد الرَّزّاق في \"المصنف\" ٩/ ٢٣٦ (١٧٠٦٠) من طريق الزُّهْرِيّ عن أبي بكر بن عبد الرَّحْمَن بن الحارث، عن أَبيه، عن عثمان موقوفًا عليه، وذكر في أوله قصة، وفي آخره: فاجتنبوا الخمر، فإنَّها والله لا يجتمع الإيمان وإدمان الخمر إلَّا أوشك أن يخرج أحدهما صاحبه.\n(٢) في (ت): الفراتي.\nوهو أبو عمرو الفراتي، لم يذكر بجرح أو تعديل.\n(٣) الخبوشاني، قال الحاكم: كان شيخًا يشبه المشائخ.\n(٤) ثِقَة.\n(٥) عثمان بن محمَّد بن إبراهيم بن عثمان العبسي، أبو الحسن بن أبي شيبة الكُوفيّ، رحل إلى مكة والري، وصنف \"المسند\" و\"التفسير\"، ونزل بغداد، وثقه ابن معين والعجلي، وقال أبو حاتم: صدوق، وقال الحافظ: ثِقَة، حافظ، شهير، وله أوهام. مات سنة (٢٣٩ هـ).\nانظر: \"التاريخ الكبير\" للبخاري ٦/ ٢٥٠، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٦٦، \"الثِّقات\" لابن حبان ٨/ ٤٥٤، \"تهذيب الكمال\" للمزي ١٩/ ٤٧٨، \"التقريب\" لابن حجر (٤٥١٣).","vol":"11","page":485},{"text":"محمَّد بن سليمان الأَصْبهانِيّ (١)، عن سهيل بن أبي صالح (٢)، عن أَبيه (٣)، عن أبي هريرة (٤) قال: قال رسول الله - ﷺ -: \"مدمن الخمر كعابد الوثن\" (٥).\n_________\n(١) روى عن سهيل، وعنه عثمان، قال أبو حاتم: يكتب حديثه، ولا يحتج به، وقال النَّسائيّ: ضعيف. وقال الحافظ: صدوق، يخطئ. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٦٧، \"ميزان الاعتدال\" للذهبي ٣/ ٥٦٩، \"تهذيب الكمال\" للمزي ٢٥/ ٣٠٨، \"تقريب التهذيب\" لابن حجر (٥٩٣٠).\n(٢) صدوق تغير حفظه بأخرة.\n(٣) ذكوان السمان، ثِقَة، ثبت.\n(٤) صحابي مشهور.\n(٥) [١٣٢٥] الحكم على الإسناد:\nإسناد المؤلف ضعيف، فيه الأَصْبهانِيّ صدوق، يخطئ، لكن الحديث بمجموع شواهده ومتابعاته يرتقي إلى الحسن إن شاء الله، وقد قال ابن حجر في \"تخريج أحاديث الكشاف\" ١/ ٦٧٤ عن حديث أبي هريرة: إسناده جيد.\nوانظر: \"سلسلة الأحاديث الصحيحة\" للألباني (٦٧٧).\nالتخريج:\nأخرجه ابن ماجه كتاب الأشربة، باب مدمن الخمر (٣٣٧٥)، وابن أبي شيبة في \"المصنف\" ٨/ ١٤٢ (٢٤٤٢٦)، وابن عدي في \"الكامل\" ٦/ ٢٢٩، وابن الجوزي في \"العلل المتناهية\" ٢/ ٦٧١ من طرق عن ابن سليمان عن سهيل به.\nوله شاهد من طريق ابن خراش عن العوام بن حوشب، عن سعيد بن جبير، عن ابن عباس مرفوعًا بلفظ: \"من لقي الله مدمن خمر لقيه كعابد وثن\"، أخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ١٦٧ (٥٣٤٧)، وفي سنده ابن خراش منكر الحديث، ولم يتفرد به ابن خراش، بل رواه إسرائيل بن يونس، عن حكيم بن جبير، عن سعيد بن جبير به.\nأخرجه أبو نعيم في \"حلية الأولياء\" ٩/ ٢٥٣، وحكيم ضعيف.\nوأخرجه أَحْمد في \"المسند\" ١/ ٢٧٢ (٢٤٥٣) من طريق ابن المنكدر قال: حدثت =","vol":"11","page":486},{"text":"[١٣٢٦] وأخبرنا أَحْمد بن أُبي (١) قال: قال: ثنا محمَّد بن يعقوب (٢)، قال أخبرنا الرَّبيع بن سليمان (٣) قال أخبرنا الشَّافعيّ (٤)، عن (مالك (٥) عن) (٦) نافع (٧)، عن ابن عمر أن رسول الله -ﷺ- وقال: \"من شرب الخمر في الدنيا ثم لم يتب منها حرمها في الآخرة\" (٨).\n_________\n= عن ابن عباس به، وسنده منقطع، فيه الرواي الذي لم يسم، ومن طريق أَحْمد أخرجه ابن الجوزي في \"العلل المتناهية\" ٢/ ٦٧١.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٣/ ٢٠٣ من طريق علي بن الحسين، عن الحسين بن عليّ بن أبي طالب، عن أَبيه مرفوعًا به.\nقال ابن كثير في \"تحفة الطالب\" ٢/ ٢١٢: هذا بهذا السند فيه شيء، لأن المسلسلات قل ما يصح منها.\nوأخرجه البَزَّار في \"البحر الزخار\" كما في \"كشف الأستار\" ٣/ ٣٥٣ (٢٩٢٤) من طريق فطر بن خليفة عن يونس بن جناب، عن مجاهد، عن عبد الله بن عمرو مرفوعًا، بلفظ: \"من سكر من الخمر لم تقبل له صلاة أربعين يومًا، فإن مات فيها مات كعابد وثن\"، وفي سنده يونس وهو ضعيف.\n(١) الفراتي، لم يذكر بجرح أو تعديل.\n(٢) الاسم، ثِقَة.\n(٣) ثِقَة.\n(٤) الإمام، المشهور.\n(٥) إمام دار الهجرة، رأس المتقنين وكبير المتثبتين.\n(٦) من (ت).\n(٧) مولى ابن عمر، ثِقَة، ثبت، فقيه، مشهور.\n(٨) [١٣٢٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البُخَارِيّ في الحدود كتاب الأشربة، باب قوله ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ =","vol":"11","page":487},{"text":"[١٣٢٧] وأخبرنا أَحْمد بن أُبي (١) قال: أخبرنا أبو عبد الله محمَّد ابن موسى الرازي (٢)، ثنا الحارث بن أبي أسامة البغدادي (٣)، ثنا داود ابن المحبر الواسطيّ (٤)، ثنا ميسرة بن (٥) عبد ربه (٦)، عن أبي عائشة السعدي (٧)، عن يزيد بن عمرو بن عبد العزيز (٨)، عن أبي سلمة بن عبد الرَّحْمَن (٩)، عن أبي هريرة وابن عباس جميعًا قالا: قال رسول الله - ﷺ -: \"من شرب الخمر في الدنيا سقاه الله من سم الأساود، وسم العقارب، من شربها تساقط لحم وجهه في الإناء قبل أن يشربها، فإذا شربها تفسخ (١٠) لحمه كالجيفة، يتأذى به أهل الجمع ثم يؤمر به إلى النَّار، ألا وشاربها وعاصرها، ومعتصرها، وبائعها، ومبتاعها، وحاملها، والمحمولة إليه، وآكل ثمنها، سواء في إثمها\n_________\n= وَالْأَزْلَامُ رِجْسٌ﴾ (٥٥٧٥)، ومسلم كتاب الأشربة، باب بيان أن كل مسكر خمر وأن كل خمر حرام (٢٠٠٣)، ومالك في \"الموطأ\" ٢/ ٨٤٦ (١٥٤٢)، وغيرهم من طريق نافع عن ابن عمر به.\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) صدوق، لا بأس به.\n(٤) متروك.\n(٥) في النسخ: عن، والصواب ما أثبتناه.\n(٦) كذاب، مشهور.\n(٧) لم أجده.\n(٨) لم أجده، وقد تقدم في تفسير سورة البقرة باسم: يزيد بن عمر.\n(٩) ثِقَة، مكثر.\n(١٠) في (ت): نضج.","vol":"11","page":488},{"text":"وعارها، ولا يقبل الله منه صلاة ولا صيامًا، ولا حجًّا، ولا عمرة حتَّى يتوب، فإن مات قبل أن يتوب منها كان حقًا على الله ﷿ أن يسقيه بكل جرعة شربها في الدنيا شربة من صديد جهنم، ألا وكل مسكر خمر، وكل خمر حرام\" (١).\n[١٣٢٨] وأخبرنا أَحْمد بن أُبي (٢)، قال: ثنا أبو العباس الاسم (٣)، قال: أخبرنا محمَّد بن إسحاق الصغاني (٤)، ثنا أبو نعيم (٥)، ثنا عبد العزيز بن عمر بن عبد العزيز (٦)، عن عبد الرَّحْمَن ابن عبد الله الغافقي (٧) - من أهل مصر- عن ابن عمر أنَّه قال:\n_________\n(١) [١٣٢٧] الحكم على الإسناد:\nإسناده موضوع، آفته داود المحبر، وهو كذاب، وأبو عائشة ويزيد بن عمرو مجهولان.\nالتخريج:\nأخرجه الحارث كما في \"بغية الباحث\" للهيثمي ١/ ٣٠٩ (٢٠٥)، من طريق داود ابن المحبر به، وقد سبق جزء منه.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ثِقَة.\n(٤) ثِقَة، ثبت.\n(٥) في (ت): (نعيم بن حماد)، وهو خطأ. وأبو نعيم هو الفضل بن دكين، ثِقَة، ثبت.\n(٦) الأُموي، روى عن أَبيه ونافع وعنه أبو نعيم وشعبة، قال الحافظ: صدوق، يخطئ، تُوفِّي بعد سنة (١٤٧ هـ).\nانظر: \"الثِّقات\" لابن حبان ٧/ ١١٤، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٨٩، \"تهذيب التهذيب\" لابن حجر ٢/ ٥٩١.\n(٧) أمير الأندلس، روى عن ابن عمر، وعنه عبد العزيز بن عمر، مقبول، تُوفِّي سنة (١١٥ هـ). =","vol":"11","page":489},{"text":"أشهد لسمعت رسول الله - ﷺوهو يقول: \"لعن الله الخمر، وشاربها، وساقيها، وبائعها، ومبتاعها، وعاصرها، ومعتصرها، وحاملها، والمحمولة إليه، وآكل ثمنها\" (١).\n[١٣٢٩] وأخبرنا أَحْمد بن أُبي، قال: ثنا أبو العباس الأصم، قال: ثنا محمَّد بن إسحاق بن جعفر الصغاني، ثنا نعيم بن حماد، ثنا عبد العزيز بن محمَّد (٢)،\n_________\n= انظر: \"الكامل\" لابن عدي ٤/ ١٦٠٦، \"تهذيب الكمال\" للمزي ١٧/ ٢٤٣، \"تقريب التهذيب\" لابن حجر (ص ٥٨٧).\n(١) [١٣٢٨] الحكم على الإسناد:\nإسناده ضعيف، من أَجل الغافقي، وقد توبع، كما سيأتي بيانه، فيتقوى طريقه ويصير حسنًا لغيره.\nالتخريج:\nأخرجه أبو داود كتاب الأشربة، باب العنب يعصر للخمر (٣٦٧٤)، وأَحمد في \"مسنده\" ٢/ ٢٥، ٧١ (٤٧٨٧، ٥٣٩١)، وابن ماجه كتاب الأشربة، باب لُعنت الخمر على عشرة أوجه (٣٣٨٠)، والبيهقي في \"السنن الكبرى\" ٥/ ٣٢٧، كلهم من طريق عبد العزيز بن عمر، عن الغافقي، وأبي طعمة مولاهم، عن ابن عمر به. وأبو طعمة هذا مولى عمر بن عبد العزيز، روى عن ابن عمر، وعنه عبد العزيز بن عمر، ثِقَة مقرئ.\nانظر: \"الكاشف\" للذهبي ٣/ ٣٥٠، وهو متابع بهذا للغافقي فتصح طريقه.\nوأخرجه أَيضًا سعيد بن منصور في \"سننه\" ٤/ ١٥٩٤ (٨١٦)، والبيهقي في \"شعب الإيمان\" ٥/ ٩ (٥٥٨٣)، والطبراني في \"الصغير\" ١/ ٢٦٦، والحاكم في \"المستدرك\" ٢/ ٣٧، من طريق فليح بن سليمان، عن سعيد بن عبد الرَّحْمَن، عن عبد الله بن عبد الله بن عمر عن أَبيه به، وهذا سند ضعيف، فيه فليح، ليس بالقوي، وسعيد مجهول، لكنه يتقوى بالطريق قبله.\n(٢) الدراوردي، صدوق، كان يحدث من كتب غيره فيخطئ.","vol":"11","page":490},{"text":"عن عمرو بن أبي عمرو (١)، عن عكرمة، عن ابن عباس قال: قال رسول الله - ﷺ -: \"اجتنبوا الخمر، فإنَّها مفتاح كل شر، ولا يموتن أحدكم وعليه دين، فإنَّه ليس هناك دينار (٢)، وإنما يقتسمون هناك الحسنات، والسيئات، فآخذ بيمينه وآخذ بشماله\" (٣).\n[١٣٣٠] وأخبرنا أبو بكر محمَّد بن أَحْمد القطَّان (٤) قال: أخبرنا محمَّد بن الحسن بن محمَّد الدهقان (٥) قال: حَدَّثَنَا عثمان بن سعيد\n_________\n(١) مولى المطَّلب بن حنطب، ثِقَة ربما وهم.\n(٢) من (ت).\n(٣) [١٣٢٩] الحكم على الإسناد:\nفيه نعيم بن حماد يخطئ كثيرًا، وعمرو بن أبي عمرو ربما وهم.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٤/ ١٦٢، والبيهقي في \"شعب الإيمان\" ٥/ ١٠ (٥٥٨٨) من طريق نعيم بن حماد به، دون قوله: \"ولا يموتن أحدكم .. إلخ\" وفي سنده عندهما إسماعيل بن محمَّد، لم يوثقه أحد.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ٢٤٧، وضعفه الألباني كما في \"ضعيف الجامع الصغير\" (١٤٢).\nولقوله: \"ولا يموتن أحدكم\" شاهد صحيح من طريق المقبري عن أبي هريرة مرفوعًا بلفظ: \"من كانت عنده مظلمة من أخيه، من عرضه أو ماله فليتحلله اليوم قبل أن يؤخذ حين لا يكون دينار ولا درهم\". أخرجه البُخَارِيّ كتاب الرقاق، باب: القصاص يوم القيامة (٦٥٣٤)، وأَحمد في \"المسند\" ٢/ ٥٠٦ (١٠٥٧٣)، وغيرهما.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) وجدت في \"الأنساب\" للسمعاني ١/ ٢١٥: أبو منصور محمَّد بن الحسن بن محمَّد ابن نصر بن سباع الدهقاني الأنداقي، كان من أصحاب الحديث، جيد السماعات، صحيح الأصول، مات بعد سنة (٣٧٠ هـ). =","vol":"11","page":491},{"text":"الدَّارميّ (١)، قال: ثنا الرَّبيع بن روح أبو توبة الحلبي (٢)، قال: ثنا محمَّد بن فرات الجرمي (٣)، عن الحكم بن عتيبة (٤)، عن محمَّد بن علي (٥)، عن علي بن أبي طالب قال: قال رسول الله -ﷺ-: \"من شرب الخمر بعد إذ (٦) حرمها الله على لساني فليس له أن يزوج إذا خطب، ولا يصدق إذا حدث، ولا يشفع إذا شفع، ولا يؤتمن على أمانة، فمن ائتمنه على أمانة فاستهلكها فحق على الله ﷿ ألا يخلف (٧) عليه\" (٨).\n_________\n= وفي \"تاريخ بغداد\" للخطيب ٢/ ٢٥: محمَّد بن الحسين الدهقان، أبو نصر، حدث عن أَحْمد بن سعيد الهمداني، روى عنه محمَّد بن مخلد، وسكت عنه، فلعل الحسن في النسخ خطأ، والصواب الحسين.\n(١) الإمام، الحافظ.\n(٢) كذا في النسخ، وفي مصادر الترجمة: الرَّبيع بن نافع -أبو توبة الحلبي، ثِقَة، حجة، عابد.\nانظر: \"تهذيب الكمال\" للمزي ٩/ ١٠٣، \"الكاشف\" للذهبي ١/ ٣٠٥، \"تهذيب التهذيب\" لابن حجر ١/ ٥٩٥.\n(٣) كذبوه.\n(٤) ثِقَة، ثبت، فقيه، إلَّا أنَّه ربما دلس.\n(٥) أبو جعفر الباقر، ثِقَة.\n(٦) في (ت): أن.\n(٧) في (ت): أن يخلف، وهو خطأ.\n(٨) [١٣٣٠] الحكم على الإسناد:\nإسناده موضوع، آفته الجرمي، فإنَّه كذاب.\nالتخريج:\nالحديث لم أجده بعد البحث.","vol":"11","page":492},{"text":"[١٣٣١] أنشدنا أبو القاسم الحبيبي (١)، قال: أنشدنا أبو العباس عبد الله بن محمَّد الجياني (٢)، قال: أنشدنا رضوان بن أَحْمد الصيدلاني (٣): تركت النبيذ لأهل النبيذ وصرت حليفًا لمن عابهُ شرابًا يدنس عرض الفتى ويفتح للشر أبوابهُ (٤) ﴿وَالْمَيْسِرُ﴾ القمار ﴿وَالْأَنْصَابُ﴾ يعني: الأوثان، سميت بذلك لأنهم كانوا ينصبونها، واحدها نصب بفتح النُّون، وجزم الصاد، ونصب بضم النُّون مخففًا ومثقلًا، ﴿وَالْأَزْلَامُ﴾ يعني: القداح التي كانوا يستقسمون بها ﴿رِجْسٌ﴾ خبث ﴿مِنْ عَمَلِ الشَّيْطَانِ﴾ وتزيينه\n_________\n(١) قيل: كذبه الحاكم.\n(٢) الجياني، بفتح الجيم، وتشديد الياء، نسبة إلى جيان، بلدة كبيرة في الأندلس.\nانظر: \"الأنساب\" للسمعاني ٢/ ١٣٩.\nوذكر ابن ماكولا في \"الإكمال\" ٣/ ٧١ فيمن ينسب إلى هذِه البلدة: عبد الله بن محمَّد بن الفرج، وفي \"توضيح المشتبه\" لابن ناصر الدين ٢/ ١٥٠، قال: أبو العباس عبد الله بن محمَّد بن جعفر بن حيان الحياني -بالمهملة.\n(٣) الصيدلاني، وثقه الخَطيب، تُوفِّي سنة (٣٢٤ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٨/ ٤٣٢.\n(٤) [١٣٣١] الحكم على الإسناد:\nالحبيبي قيل: كذبه الحاكم، وأبو العباس لم أجده.\nالتخريج:\nالبيتان ذكرهما القرطبي في \"الجامع لأحكام القرآن\" ٦/ ٢٩٤.","vol":"11","page":493},{"text":"﴿فَاجْتَنِبُوهُ﴾ رد الكناية إلى الرجس ﴿لَعَلَّكُمْ تُفْلِحُونَ﴾.\n\n<span data-type=\"title\" id=toc-1128>٩١ </span>- ﴿إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ﴾\nيلقي ﴿بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ﴾ كما فعل بالأنصاري الذي شج سعد بن أبي وقَّاص بلحي الجمل (١) ﴿وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ﴾ كما فعل بأضياف عبد الرَّحْمَن بن عوف (٢)، ﴿فَهَلْ أَنْتُمْ مُنْتَهُونَ﴾ أي: انتهوا، لفظه استفهام، ومعناه أمر، كقوله ﷿: ﴿فَهَلْ أَنْتُمْ شَاكِرُونَ﴾ (٣).\n\n<span data-type=\"title\" id=toc-1129>٩٢ </span>- ﴿وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَاحْذَرُوا﴾\nالمحارم والمناهي ﴿فَإِنْ تَوَلَّيْتُمْ﴾ عن ذلك ﴿فَاعْلَمُوا أَنَّمَا عَلَى رَسُولِنَا الْبَلَاغُ الْمُبِينُ﴾ فأما التوفيق والخذلان، والثواب والعقاب إلى الله سبحانه. فلما نزل تحريم الخمر والميسر، قالت الصَّحَابَة: يَا رسول الله، فكيف بإخواننا الذين ماتوا وهم يشربون الخمر، ويأكلون مال الميسر؟ فأنزل الله ﷿ (٤) قوله:\n_________\n(١) أخرجه مسلم كتاب فضائل الصَّحَابَة، باب في فضل سعد بن أبي وقَّاص (١٧٤٨/ ٤٣)، والبيهقي في \"السنن الكبرى\" ٨/ ٢٨٥، والطبري في \"جامع البيان\" ٧/ ٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٠٠، وأبو يعلى في \"مسنده\" ٢/ ١١٨ (٧٨٢)، والواحدي في \"أسباب النزول\" (ص ٢٠٨).\n(٢) أخرجه الطبري في \"جامع البيان\" ٢/ ٣٦٢ - ٣٦٣ عند قوله تعالى ﴿يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ﴾.\n(٣) الأنبياء: ٨٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ٣٨ من طريق علي بن أبي طلحة عن ابن عباس، بلفظ المصنف، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٠١، وابن مردويه، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٢/ ٥٦٦.","vol":"11","page":494},{"text":"<span data-type=\"title\" id=toc-1130>٩٣ </span>- ﴿لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا﴾\nأي: شربوا من الخمر نظيره قوله ﷿: ﴿وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي﴾ (١)، وفيما أكل من الميسر، لذلك ذكر الطعم، لأنه بلفظ جامع ﴿إِذَا مَا اتَّقَوْا﴾ الشرك، ﴿وَآمَنُوا وَعَمِلُوا الصَّالِحَاتِ ثُمَّ اتَّقَوْا﴾ الخمر، والميسر بعد تحريمها، ﴿وَآمَنُوا ثُمَّ اتَّقَوْا﴾ ما حرم الله عليهم كله، ﴿وَأَحْسَنُوا وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ﴾.\n[١٣٣٢] أخبرني ابن فنجويه (٢)، قال: ثنا عمر بن الخطاب (٣)، قال: ثنا محمد بن إسحاق المسوحي (٤)، قال: ثنا أبو بكر بن أبي شيبة (٥)، قال: ثنا محمد بن بشر (٦)، ثنا مسعر (٧)، عن أبي عون (٨)، عن محمد بن حاطب (٩) قال: ذكر عثمان، فقال الحسن بن\n_________\n(١) البقرة: ٢٤٩.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم يتبين لي من هو.\n(٤) قال ابن أبي حاتم: كتبت عنه، وهو صدوق.\n(٥) ثقة، حافظ.\n(٦) هو ابن الفرافصة بن المختار العبدي، وثقه ابن معين، وابن حبان، وقال الحافظ: ثقة حافظ، مات سنة (٢٠٣ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢١٠، \"الثقات\" لابن حبان ٧/ ٤٤١، \"تهذيب الكمال\" للمزي ٢٤/ ٥٢٠، \"تقريب التهذيب\" لابن حجر (٥٧٥٦).\n(٧) ثقة، ثبت، فاضل.\n(٨) محمد بن عبيد الثقفي، ثقة.\n(٩) الجمحي، ولد بأرض الحبشة، قال ابن حجر عنه: صحابي صغير، توفي سنة (٧٤ هـ). =","vol":"11","page":495},{"text":"علي (١): هذا أمير المؤمنين يأتيكم، فيخبركم قال: فجاء علي - ﵁ - فقال: إن عثمان من الذين آمنوا وعملوا الصالحات ﴿ثُمَّ اتَّقَوْا وَآمَنُوا ثُمَّ اتَّقَوْا وَأَحْسَنُوا وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-1131>٩٤ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّهُ بِشَيْءٍ مِنَ الصَّيْدِ﴾ الآية\nنزلت عام الحديبية، ابتلاهم الله ﷿ بالصيد، فكان الوحش تغشى رحالهم كثرة وهم محرمون، فبينا هم يسيرون بين مكة والمدينة إذا عرض لهم حمار وحشي، فحمل عليه أبو اليسر بن عمرو، فطعنه\n_________\n= انظر: \"تهذيب الكمال\" للمزي ٢٥/ ٣٤، \"سير أعلام النبلاء\" للذهبي ٣/ ٤٣٥، \"تقريب التهذيب\" لابن حجر (ص ٨٣٥).\n(١) سبط رسول الله - ﷺ -.\n(٢) [١٣٣٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١١/ ١٣٢ (٣٥٥٨٨) من طريق محمد بن بشر. . به، وسنده صحيح. وأخرجه نعيم في \"الفتن\" ١/ ٨٣ (١٨٧) من طريق محمد بن يزيد، عن العوام بن حوشب، عن محمد بن حاطب به، ومن طريقه بحشل في \"تاريخ واسط\" ٢/ ٤٧.\nوأخرجه الحاكم في \"المستدرك\" ٣/ ١١١ من طريق يحيى بن أبي طالب، ثنا بشار ابن موسى الخفاف، ثنا الحاطبي عبد الرحمن بن محمد، عن أبيه، عن جده. . به في قصة طويلة، قال الذهبي معقبًا: الخفاف واه.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٠٢ (٦٧٧٩) من طريق عمرو الأودي ثنا أبو أسامة، عن سعد بن أبي عوف الثقفي، عن محمد بن حاطب. . به.","vol":"11","page":496},{"text":"برمحه فقتله، فقيل له: إنك قد قتلت الصيد، وأنت محرم، فأتى رسول الله - ﷺ -، فسأله عن ذلك، فأنزل الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّهُ﴾ (١)، ليختبرنكم الله ﴿بِشَيْءٍ مِنَ الصَّيْدِ﴾ وإنما بعَّض، فقال ﴿بِشَيْءٍ﴾ لأنه ابتلاهم بصيد البر خاصة ﴿تَنَالُهُ أَيْدِيكُمْ﴾ وهي الفراخ والبيض، وما لا يستطيع أن يفر من الصيد ﴿وَرِمَاحُكُمْ﴾ وهي الوحش، وكبار الصيد ﴿لِيَعْلَمَ اللَّهُ﴾ ليرى الله، وقد علم، ولم يره بعد (٢) ﴿مَنْ يَخَافُهُ بِالْغَيْبِ﴾ فلا يصطاد في حال الإحرام ﴿فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ﴾ أي: صاد بعد تحريمه فاستحله ﴿فَلَهُ عَذَابٌ أَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1132>٩٥ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ﴾\nأي: محرمون بالحج والعمرة، وهو جمع حرام، يقال: رجل حرام، وامرأة حرام، ﴿وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا﴾ اختلفوا في صفة العمد الموجب للجزاء والكفارة في قتل الصيد فقال قوم: هو العمد لقتل الصيد مع نسيانه إحرامه في حال قتله، فأما إذا قتله عمدًا، وهو ذاكر إحرامه فلا حكم عليه، وأمره إلى الله، لأنه أعظم من أن تكون له كفارة، وهذا قول مجاهد، والحسن (٣).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٢/ ٢٢٨، والبغوي في \"معالم التنزيل\" ٣/ ٩٦.\n(٢) أي: علم به قبل أن يوجد في عالم الشهادة.\n(٣) أخرجه سعيد بن منصور في \"سننه\" ٤/ ١٦١٨ (٨٢٨)، وعبد الرزاق في \"المصنف\" ٤/ ٣٨٩ (٨١٧٣)، وفي \"تفسير القرآن\" ١/ ١٩٣، والطبري في \"جامع البيان\" ٧/ ٤١، كلهم عن مجاهد، وأخرجه الطبري في \"جامع البيان\" ٧/ ٤١ عن الحسن. =","vol":"11","page":497},{"text":"وقال آخرون: هو العمد من المحرم بقتل الصيد ذاكرًا لحرمه، فيحكم عليه في العمد والخطأ بالكفارة والجزاء، وهو اختيار الشافعي وأكثر الفقهاء (١).\nقال الزهري: نزل القرآن بالعمد، وجرت السنة في الخطأ (٢).\nوقال ابن عباس: إن قتله متعمدًا سئل: هل قتلت قبله شيئًا من الصيد؟\nفإن قال: نعم، لم يحكم عليه، وقيل له: اذهب، فينتقم الله منك، وإن قال: لم أقتل قبله شيئًا، حكم عليه، فإن عاد إلى قتل الصيد محرمًا، بعدما حكم عليه لم يحكم عليه، ولكن يملأ ظهره وصدره ضربًا وجيعًا (٣)، وكذلك حكم رسول الله - ﷺ - في وَجٍّ، وهو واد بالطائف (٤).\n_________\n= وهو قول ابن جريج وابن زيد. انظر: \"جامع البيان\" للطبري ٧/ ٤١ - ٤٢.\nوالعبارة التي أوردها المصنف هي عبارة الطبري في \"جامع البيان\" ١١/ ٨.\n(١) انظر: \"الأم\" للشافعي ٢/ ٢٠١، وقال ابن قدامة في \"المغني\" ٥/ ٣٩٥: ولا نعلم أحدًا خالف في الجزاء في قتل الصيد متعمدًا إلا الحسن، ومجاهدًا ....\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٤٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٠٩.\n(٤) يعني حكمه في صيد وادي وج.\nأخرجه أحمد في \"المسند\" ١/ (١٤١٦)، والحميدي في \"مسنده\" ١/ ٣٤ (٦٣)، والبيهقي في \"السنن الكبرى\" ٥/ ٢٠٠ من حديث عروة عن أبيه، وابن سعد في \"الطبقات\" ١/ ٢٨٥، في كتابه - ﷺ - لثقيف، وفيه بيان تحريم صيد وج، وعقاب من فعل ذلك.","vol":"11","page":498},{"text":"وعندنا إذا عاد حكم عليه، وعليه الجمهور، فذلك قوله تعالى: ﴿فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ﴾ نونها يعقوب، وأهل الكوفة (١)، ورفعوا ﴿مِثْلَ﴾ على البدل من الجزاء، كأنه فسر الجزاء فقال: مثل ما قتل من النعم، وأضافها الآخرون لاختلاف الأسمين (٢)، ﴿يَحْكُمُ بِهِ﴾ أي: بالجزاء ﴿ذَوَا عَدْلٍ مِنْكُمْ﴾ فقيهان عدلان، فينظران إلى أشبه الأشياء به (٣) من النعم فيحكمان به (٤) حتى يفديه به، ويهديه إلى الكعبة، فذلك قوله ﷿ ﴿هَدْيًا بَالِغَ الْكَعْبَةِ﴾.\nفإن قتل نعامًا فعليه بدنة، وإن قتل بقرة أو أيِّلًا أو حمارًا فعليه بقرة، وإن قتل ولد بقرة وحشية فعليه عجل إنسي، وفي الضبع كبش؛ لأنه صيد، وأكله حلال، فأما السباع فلا شيء فيها، فإن قتل ظبيًا فعليه شاة، وفي الغزال والأرنب حمل، وفي الضب واليربوع سَخْلة (٥)، وفي الحمام،\n_________\n(١) وهم عاصم، وحمزة، والكسائي، وخلف.\n(٢) فتقرأ: ﴿فَجَزَاءٌ مِثْلُ﴾ وهي قراءة أبي جعفر، ونافع، وأبي عمرو، وابن كثير، وابن عامر.\nانظر: \"المبسوط في القراءات العشر\" (ص ١٦٣ - ١٦٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٥، وانظر: \"المغني في توجيه القراءات\" لمحمد سالم محيسن ٢/ ٢٦ - ٢٧.\n(٣) في (ت): يحكم.\n(٤) سقط من (ت).\n(٥) بفتح السين، وسكون الخاء، هو ولد الشاة ما كان.\nانظر: \"القاموس المحيط\" للفيروزآبادي (سخل).","vol":"11","page":499},{"text":"والفواخت (١)، والقمري، والدُّبْسِي (٢)، وذوات الأطواق (٣)، وكل ما عبَّ (٤) وهدر شاة، واختلفوا في الجرادة، فقال عمر لكعب -في جرادتين-: ما جعلت في نفسك؟ قال: درهمًا، قال: بخ، درهم خير من مائة جرادة (٥)، وروي عن عمر أيضًا: في الجرادة تمرة (٦)، وقال ابن عباس: قبضة من طعام (٧).\nفمن أصاب فرخًا أو بيضًا أو شيئًا لا يبلغ بهيمة فعليه قيمته طعامًا، وهو قول عمر (٨)، وعثمان، وعبد الرحمن بن عوف، وابن عباس (٩)،\n_________\n(١) جمع فاختة، وهو نوع من الطيور.\n\"القاموس المحيط\" للفيروزآبادي (فخت).\n(٢) بضم الدال، وسكون الباء، طائر لونه بين السواد، والحمرة.\nانظر: \"القاموس المحيط\" للفيروزآبادي (دبس).\n(٣) هي الحمامة التي يكون في رجلها الطوق.\n(٤) عب هو شرب الماء، أو الجرع، أو تتابعه، والكرع.\nانظر: \"القاموس المحيط\" للفيروزآبادى (عب).\nوهدر أي: صوَّت، وهو فعل الحمام.\n\"القاموس المحيط\" للفيروزآبادي (هدر).\n(٥) أخرجه عبد الرزاق في \"المصنف\" ٤/ ٤١٠ (٨٢٤٧)، والبيهقي في \"السنن الكبرى\" ٥/ ٢٠٦ بلفظ المصنف.\n(٦) أخرجه عبد الرزاق في \"المصنف\" ٤/ ٤١٠ (٨٢٤٦).\n(٧) أخرجه عبد الرزاق في \"المصنف\" ٤/ ٤١٠ (٨٢٤٤)، وفي رواية عنه أنه حكم فيها بالتمرة ٤/ ٤١٠ (٨٢٥٠).\n(٨) أخرجه عبد الرزاق في \"المصنف\" ٤/ ٤٢١ (٨٢٩٦).\n(٩) أخرجه عبد الرزاق في \"المصنف\" ٤/ ٤١٨ (٨٢٨٨).","vol":"11","page":500},{"text":"وابن عمر (١)، وإليه ذهب الشافعي (٢)، وعليه جمهور أهل العلم.\nوقال النخعي: يقوَّم الصيد المقتول قيمته من الدراهم، ثم يشتري بثمنه فداء (٣) من النعم، ويهديه إلى الكعبة.\nروى عبد الملك بن عمير (٤)، عن قبيصة بن جابر (٥) قال: خرجنا حجاجًا، فكنا إذا صلينا الغداة اقتدنا رواحلنا نتماشى، ونتحدث فبينا نحن ذات غداة، إذا سنح لنا ظبي، فابتدرناه فابتدرته، ورميته بحجر فأصاب خُشَّاءه، فركب رَدْعَه (٦)، فمات، فلما قدمنا مكة سألنا عمر ابن الخطاب وكان حاجًّا، وكان جالسًا وإلى جنبه عبد الرحمن بن عوف، فسألته عن ذلك، فقال عمر لعبد الرحمن: ما ترى؟ قال: عليه شاة، قال: وأنا أرى ذلك، فقال: اذهب فأهد شاة، فخرجت إلى صاحبي فقلت: إن أمير المؤمنين لم يدر ما يقول حتى سأل غيره، قال: فلم يفجأنا إلا عمر ومعه الدرة، فعلاني بالدرة، وقال:\n_________\n(١) أخرجه البيهقي في \"السنن الكبرى\" ٥/ ٢١٣.\n(٢) انظر: \"الأم\" للشافعي ٢/ ٢١٤.\n(٣) في (ت): بدنا، والأثر أخرجه الطبري في \"جامع البيان\" ٧/ ٤٦.\n(٤) القبطي، ثقة، تغير حفظه، وربما دلس.\n(٥) ثقة، مخضرم.\n(٦) في (ت): حصاه فركب روعه خشاه، وقوله: خشاءه بضم الخاء، وتشديد الشين هو العظم الدقيق الناتئ خلف الأذن.\nانظر: \"القاموس المحيط\" للفيروزآبادي (خشش)، وقوله: فركب ردعه، أي: خر لوجهه على دمه.\nانظر: \"لسان العرب\" لابن منظور (ردع)، وفي مصادر التخريج خششاءة.","vol":"11","page":501},{"text":"أتقتل في الحرم، وتسفه الحكم، قال الله تعالى ﴿يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ﴾ فأنا عمر، وهذا عبد الرحمن.\n[١٣٣٣] حدثناه محمد بن عبدوس (١) قال: أخبرنا محمد بن الحسن (٢) قال: أخبرنا علي بن عبد العزيز (٣)، ثنا القاسم بن سلام (٤) قال: حدثني ابن أبي أمية (٥)، عن أبي عوانة (٦)، عن عبد الملك بن عمير (٧).\n_________\n(١) محمد بن أحمد بن محمد بن عبدوس أبو بكر، النيسابوري، لم يذكر بجرح أو تعديل.\n(٢) أبو الحسن الكارزي، صحيح السماع، مقبول في الرواية.\n(٣) أبو الحسن البغوي، ثقة.\n(٤) أبو عبيد، ثقة.\n(٥) في (ت): ابن أبي أسيد.\nوهو عبد الله بن عمرو بن أبي أمية، أبو عمرو البصري، حدث عن أبي عوانة وجعفر بن سليمان، روى عن الحارث بن أبي أسامة البغدادي فنسبه إلى جده، قال ابن أبي حاتم: سألت أبي عنه: فقال: هذا شيخ أدركته بالبصرة، خرج إلى الكوفة في بدو قدومنا البصرة، فلم نكتب عنه ولا أخبر أمره.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٢٠، \"غنية الملتمس\" للخطيب ١/ ٢٢١.\n(٦) الوضاح اليشكري، ثقة، ثبت.\n(٧) [١٣٣٣] الحكم على الإسناد:\nفي إسناده ابن أبي أمة، لم يذكر بجرح أو تعديل، وقد ثبت الأثر من طرق أخرى.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٧/ ٤٥ من طريق وكيع عن المسعودي، عن عبد الملك به، ومن طريقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٠٦. =","vol":"11","page":502},{"text":"﴿أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ﴾ إذا لم يكن واجدًا للفدية، أو لم يكن للمقتول مثل من النعم فكفارته حينئذ الإطعام يقوَّم من الصيد المقتول دراهم، ثم تقوم الدراهم طعامًا، فيتصدق به على مساكين الحرم، فإن لم يجد صام لمنصف صاع يوما، عند أبي حنيفة (١)، وقال الشافعي: لكل مد (٢)، وعندنا أنه مخير بين هذِه الأشياء الثلاثة، لأنه ذكرها بلفظ (أو) وهو قول مجاهد، وعطاء (٣).\nواختلفوا في تقويم الطعام (٤)، فقال الشافعي، وأبو حنيفة، وأكثر الفقهاء (٥): يقوم الصيد قيمة الأرض التي أصابه بها.\nوقال الشعبي: يقومه بسعر الأرض التي يكفر بها (٦).\nوقال جابر: سئل الشعبي عن محرم أصاب صيدًا بخراسان، قال:\n_________\n= وأخرجه عبد الرزاق في \"المصنف\" ٤/ ٤٠٨ (٨٢٤٠) من طريق معمر عن عبد الملك به، ومن طريقه الطبراني في \"المعجم الكبير\" ١/ ١٢٧ (٢٥٨).\nوالبيهقي في \"السنن الكبرى\" ٥/ ١٨١، من طريق ابن أبي عمر عن سفيان، عن عبد الملك به.\n(١) انظر: \"المبسوط\" للسرخسي ٤/ ٨٥.\n(٢) انظر: \"الأم\" للشافعي ٢/ ٢٠٣.\n(٣) أخرجه سعيد بن منصور في \"سننه\" ٤/ ١٤٦٠ (٧٣٥) عن عطاء، وأخرجه الطبري في \"جامع البيان\" ٧/ ٥٣ عنهما.\n(٤) في (ت): الصيد.\n(٥) في (ت): العلماء.\nانظر: \"الأم\" للشافعي ٢/ ٢١٥، \"المبسوط\" للسرخسي ٤/ ٨٢، \"المغني\" لابن قدامة ٥/ ٤١٠.\n(٦) أخرجه الطبري في \"جامع البيان\" ٧/ ٥٥.","vol":"11","page":503},{"text":"يكفر بمكة (١) بثمن مكة.\nواختلفوا في الإطعام أين يطعم؟ فقال قوم: يطعم بمكة، لا يجزئ إلا بها، وهو قول عطاء (٢)، وإليه ذهب الشافعي (٣)، فأما الهدي فلا يجوز إلا بمكة بلا خلاف، وأما الصوم فيجوز بأي موضع صام، بلا خلاف، ولو أكل من لحم صيد فلا جزاء عليه، إلا في قتله، أو جرحه، ولو دل على صيد كان مسيئًا، ولا جزاء عليه، كما لو أمر بقتل مسلم (كان مسيئًا) (٤) ولا قصاص عليه.\nواعلم أن الصيد الذي لا يجوز قتله في الحرم وفي حال الإحرام هو ما حل أكله.\n[١٣٣٤] أخبرنا ابن فنجويه (٥) -بقراءتي عليه- قال أخبرنا السني (٦) قال أخبرنا النسائي (٧) أخبرنا قتيبة بن سعيد (٨)، عن مالك (٩)، عن نافع (١٠)، عن ابن عمر أن رسول الله - ﷺ - قال:\n_________\n(١) من (ت)، والأثر أخرجه الطبري في \"جامع البيان\" ٧/ ٥٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٥٥، والبيهقي في \"السنن الكبرى\" ٥/ ١٨٧.\n(٣) انظر: \"الأم\" للشافعي ٢/ ٢٠٢.\n(٤) ما بين القوسين سقط من (ت).\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) أبو بكر ابن السني، حافظ، ثقة.\n(٧) أبو عبد الرحمن أحمد بن شعيب، إمام، حافظ.\n(٨) ثقة، ثبت.\n(٩) إمام دار الهجرة، رأس المتقنين، وكبير المثبتين.\n(١٠) مولى ابن عمر، ثقة، ثبت.","vol":"11","page":504},{"text":"\"خمس ليس على المحرم في قتلهن جناح الغراب، والحَدْأة، العقرب، والفأرة، والكلب العقور\" (١).\n[١٣٣٥] وبه عن أبي عبد الرحمن (٢)، قال: ثنا عمرو بن علي (٣)، قال: ثنا يحيى (٤)، قال ثنا شعبة (٥)، ثنا قتادة (٦)، عن سعيد بن المسيب (٧)، عن عائشة ﵂، عن النبي - ﷺ - قال: \"خمس يقتلهن المحرم: الحية، والفأرة، والحدأة، والغراب الأبقع، والكلب العقور\" (٨).\n_________\n(١) [٣٢١] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب جزاء الصيد، باب ما يقتل المحرم من الدواب (١٨٢٦)، ومسلم كتاب الحج، باب ما يندب للمحرم وغيره قتله من الدواب في الحل والحرم (١١٩٩)، وأحمد في \"المسند\" ٢/ ٥٢ (٥١٣٢)، والنسائي في \"السنن الكبرى\" ٢/ ٣٧٣ (٣٨١١) وغيرهم من طريق مالك عن نافع، عن ابن عمر.\n(٢) النسائي، إمام، حافظ.\n(٣) أبو حفص الفلاس، ثقة، حافظ.\n(٤) القطان، ثقة، متقن، حافظ، إمام، قدوة.\n(٥) ابن الحجاج، ثقة، حافظ، متقن.\n(٦) ابن دعامة، ثقة، ثبت.\n(٧) أحد العلماء الأثبات الفقهاء الكبار.\n(٨) [١٣٣٥] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم كتاب الحج، باب ما يندب للمحرم وغيره قتله من الدواب في الحل =","vol":"11","page":505},{"text":"﴿لِيَذُوقَ وَبَالَ أَمْرِهِ﴾ جزاء معصيته ﴿عَفَا اللَّهُ عَمَّا سَلَفَ﴾ يعني: قبل التحريم، ونزول الآية، ﴿وَمَنْ عَادَ﴾ بعده، وقال السدي: عفا الله عما سلف في الجاهلية (١)، ومن عاد في الإسلام ﴿فَيَنْتَقِمُ اللَّهُ مِنْهُ﴾ في الآخرة.\nوقال ابن عباس: يملأ ظهره سوطًا، حتى يموت (٢).\nالسدي: عاد رجل بعدما حكم عليه بالتحريم فأحرقه الله ﷿ بالنار (٣).\n﴿وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ﴾.\n\n<span data-type=\"title\" id=toc-1133>٩٦ </span>- ﴿أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ﴾\nعلى المحرم والحلال، وهو على ثلاثة أوجه: الحيتان وأجناسها، وكلها حلال.\n_________\n= والحرم (١١٩٨) بلفظ: \"خمس فواسق يقتلن في الحل والحرم\"، والنسائي في \"السنن الكبرى\" ٢/ ٣٧٣ (٣٨١٢)، وأحمد في \"المسند\" ٦/ ٢٠٣ (٢٥٦٧٨)، وغيرهم من طريق شعبة، عن قتادة به.\nوأخرجه البخاري في كتاب جزاء الصيد، باب ما يقتل المحرم من الدواب (١٨٢٩) من طريق عروة عن عائشة، ولفظه \"خمس فواسق يقتلن في الحرم\".\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٨٥ عن عطاء.\n(٢) سبق التخريج.\n(٣) أخرجه عبد الرزاق في \"المصنف\" ٤/ ٣٩٣ (٨١٨٥) عن قتادة، ثم قال: قال معمر: وبلغني أن رجلًا في الجاهلية أخذ ظبيًا في الحرم، فأمسكه بعنقه حتى بال الظبي، قال: فجاءت حية فالتوت في عنق الرجل، فلم تزل تخنقه حتى بال، ثم خلت عنه! !","vol":"11","page":506},{"text":"والثاني: الضفادع وأجناسها، وكلها حرام.\nوالباقي فيه قولان: أحدهما: حلال، والثاني: حرام، وهو مذهب أبي حنيفة (١).\nوقال بعضهم: كل ما كان مثاله في البر حلالًا، فهو حلال في البحر، وما كان مثاله حرامًا في البحر، فهو حرام في البر.\nوأراد بالبحر جميع المياه، كقوله سبحانه: ﴿ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ﴾ (٢).\n﴿وَطَعَامُهُ﴾ قال بعضهم: هو ما مات في الماء، فقذفه إلى الساحل ميتا، وهو قول أبي بكر (٣)، وعمر (٤)، وابنه (٥)، وأبي هريرة، وابن عباس (٦).\nوقال بعضهم: هو المليح منه (٧)، وهو قول سعيد بن جبير (٨)،\n_________\n(١) انظر: \"المبسوط\" للسرخسي ٤/ ٩٤.\nومثل له الجمهور بطائر البحر. انظر: \"المغني\" لابن قدامة ٥/ ٤٠٠.\n(٢) الروم: ٤١.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٦٥، وسعيد بن منصور في \"سننه\" ٤/ ١٦٢٨ (٨٣٦).\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ٦٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٧/ ٦٦.\n(٦) أخرجه الطبري في \"جامع البيان\" ٧/ ٦٥، والبيهقي في \"السنن الكبرى\" ٥/ ٢٠٨، وسعيد بن منصور في \"سننه\" ٤/ ١٦٢٤ (٨٣٣).\n(٧) يعني به السمك المملح، و(مليح) على وزن فعيل، بمعنى مفعول.\n(٨) أخرجه الطبري في \"جامع البيان\" ٧/ ٦٧.","vol":"11","page":507},{"text":"وعكرمة (١)، والنخعي (٢)، وابن المسيب (٣)، وقتادة (٤).\n﴿مَتَاعًا﴾ منفعة ﴿لَكُمْ وَلِلسَّيَّارَةِ﴾ يعني: المارة ﴿وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا﴾ لا يجوز للمحرم أكل الصيد إذا صاد هو، أو صيد له بأمره، فأما إذا صاده حلال بغير أمره ولا له، فيجوز له أكله بلا خلاف، فأما إذا قتله المحرم، فهل يجوز للحلال أكله أم لا؟ فقال الشافعي: يجوز، لأنه ذكاة مسلم (٥)، وعند أبي حنيفة: لا يجوز، وأحلَّه محلَّ ذكاة المجوسي (٦).\nودليل الشافعي:\n[١٣٣٦] ما أخبرنا ابن فنجويه (٧)، قال: أخبرنا السني (٨)، قال:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٦٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٦٧.\n(٣) في (ت): وسعيد بن المسيب.\nوأخرج قوله عبد الرزاق في \"تفسير القرآن\" ١/ ١٩٤، والطبري في \"جامع البيان\" ٧/ ٦٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ٦٧.\nوقد أخرج الطبري في \"جامع البيان\" ٧/ ٦٨ بسند صحيح إلى أبي هريرة مرفوعًا قال: \"طعامه: ما لفظه ميتًا، فهو طعامه\"، وهذا تفسير نبوي صحيح، يقطع قول كل قائل.\n(٥) انظر: \"الأم\" للشافعي ٢/ ٢٢٨.\n(٦) انظر: \"المبسوط\" للسرخسي ٤/ ٨٥ - ٨٦.\n(٧) ثقة، صدوق، كثير الرواية للمناكير.\n(٨) حافظ، ثقة.","vol":"11","page":508},{"text":"أخبرنا أبو عبد الرحمن النسائي (١)، قال: أخبرنا محمود بن غيلان (٢)، ثنا أبو داود (٣) قال: ثنا شعبة (٤)، أخبرني عثمان بن عبد الله بن موهب (٥) قال سمعت عبد الله بن أبي قتادة (٦) يحدث عن أبيه (٧): أنهم كانوا في مسير لهم، بعضهم محرم، وبعضهم ليس بمحرم، قال: فرأيت حمار وحش، فركبت فرسي، وأخذت الرمح، فاستعنتهم فأبوا أن يعينوني فاختلست سوطًا من بعضهم، وشددت على الحمار، وأخذته فأكلوا منه، فأشفقوا، فسئل عن ذلك النبي - ﷺ - فقال: \"هل أشرتم أو أعنتم؟ \" قالوا: لا، قال: \"فكلوا\" (٨).\n_________\n(١) إمام، حافظ.\n(٢) ثقة.\n(٣) هو سليمان بن داود بن الجارود، أبو داود الطيالسي البصري، مولى قريش، فارسي الأصل، قال الحافظ: ثقة، حافظ، غلط في أحاديث.\nانظر: \"تهذيب الكمال\" للمزي ١١/ ٤٠١، \"تقريب التهذيب\" لابن حجر (٢٥٥٠).\n(٤) ابن الحجاج، ثقة، حافظ، متقن.\n(٥) ثقة.\n(٦) الأنصاري، ثقة.\n(٧) أبو قتادة، صحابي جليل.\n(٨) [١٣٣٦] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب جزاء الصيد، باب لا يشير المحرم إلى الصيد لكي =","vol":"11","page":509},{"text":"[١٣٣٧] وبإسناده عن أبي عبد الرحمن (١) قال: أخبرنا قتيبة بن سعيد (٢) قال: ثنا يعقوب (٣) -وهو ابن عبد الرحمن- عن عمرو (٤)، عن المطلب (٥)، عن جابر قال: سمعت رسول الله - ﷺ - يقول: \"صيد البر لكم حلال ما لم تصيدوه أو يصاد لكم\" (٦).\n﴿وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ﴾.\n_________\n= يصطاده الحلال (١٨٢٤)، ومسلم كتاب الحج، باب تحريم الصيد للمحرم (١١٩٦)، والنسائي في \"السنن الكبرى\" ٢/ ٣٧١ (٣٨٠٧) وغيرهم، من طريق عبد الله بن أبي قتادة، عن أبيه.\n(١) النسائي، إمام، حافظ.\n(٢) ثقة، ثبت.\n(٣) القاري المدني، الإسكندراني، ثقة.\n(٤) عمرو بن أبي عمرو، ثقة، ربما وهم.\n(٥) ابن عبد الله بن حنطب، صدوق، كثير التدليس والإرسال.\n(٦) [١٣٣٧] الحكم على الإسناد:\nإسناده ضعيف، للانقطاع بين المطلب وجابر، فهو لم يسمع منه.\nانظر: \"المراسيل\" لابن أبي حاتم (ص ٢١٠).\nالتخريج:\nأخرجه النسائي في \"السنن الكبرى\" ٢/ ٣٧٢ (٣٨١٠)، وأبو داود كتاب المناسك، باب لحم الصيد للمحرم (١٨٥١)، والترمذي كتاب الحج، باب ما جاء في أكل الصيد للمحرم (٨٤٦)، والحاكم في \"المستدرك\" ١/ ٦٢١، وابن الجارود \"المنتقى\" ٢/ ١١٥ (٤٣٧)، وابن خزيمة في \"صحيحه\" ٤/ ١٨٠ (٢٦٤١)، وأحمد في \"مسنده\" ٣/ ٣٦٢ (١٤٨٩٤)، والبيهقي في \"السنن الكبرى\" ٥/ ١٩٠، كلهم من طريق عمرو بن أبي عمرو عن المطلب، عن جابر به. وللحديث شاهد صحيح، من حديث الصعب بن جثامة أنه أهدى للنبي - ﷺ - حمارًا =","vol":"11","page":510},{"text":"<span data-type=\"title\" id=toc-1134>٩٧ </span>- قوله ﴿جَعَلَ اللَّهُ الْكَعْبَةَ﴾ الآية\nقال ابن عباس: كانوا يتعاورون ويتقاتلون، فأنزل الله ﴿جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ﴾ (١).\nقال مجاهد: سميت كعبة للتربيع، والعرب تسمي كل بيت مربع كعبة (٢).\nوقال مقاتل: سميت كعبة لانفرادها من البناء (٣).\nقال أهل اللغة: أصلها من الخروج والارتفاع، وسمي الكعب كعبًا لنتوئه، وخروجه من جانبي القدم، ومنه قيل للجارية إذا قاربت البلوغ وخرج ثدياها: قد تكعَّبت، فسميت الكعبة كعبة لارتفاعها من الأرض، وبنائها على الموضع الرفيع (٤)، وسمي البيت الحرام لأن الله حرمه، وعظم حرمته.\n_________\n= وحشيًّا، كان قد صاده من أجله، فرده النبي - ﷺ -، فلما رأى ما في وجهه قال: \"إنا لم نرده عليك إلا أنا حرم\"، وفي رواية: \"لولا أنا محرمون لقبلناه منك\"، أخرجه البخاري في كتاب جزاء الصيد، باب إذا أهدي للمحرم حمارًا وحشيًّا حيًّا لم يقبل (١٨٢٥)، وغيره، فدل هذا الحديث على أن الصيد إذا صيد من أجل المحرم أنه لا يأكل منه.\nوانظر: \"فتح الباري\" لابن حجر ٤/ ٤١.\n(١) لم أجده بعد البحث عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢١٣.\n(٣) ذكره البغوي عنه في \"معالم التنزيل\" ٣/ ١٠٣.\n(٤) انظر: \"معجم مقاييس اللغة\" لابن فارس ٤/ ١٨٦ (كعب).","vol":"11","page":511},{"text":"وفي الحديث: مكتوب في أسفل المقام: إني أنا الله ذو بكة، حرمتها يوم خلقت السموات والأرض، ويوم وضعت هذين الجبلين، وحففتهما بسبعة أملاك حنفاء، من جاءني زائرًا لهذا البيت عارفًا بحقه، مذعنا إليّ بالربوبية حرمت جسده على النار (١).\n﴿قِيَامًا لِلنَّاسِ﴾ أي: قوامًا لهم في أمر دينهم ودنياهم، وصلاحًا لمعاشهم ومعادهم، لما يحصل عنده من الحج والعمرة والزيارة والتجارة، وما يجبى إليه من الثمرات، وتظهر فيه من أنواع البركات.\nقال سعيد بن جبير: من أتى هذا البيت يريد شيئًا للدنيا والآخرة أصابه (٢).\n﴿وَالشَّهْرَ الْحَرَامَ﴾ أراد الأشهر الأربعة الحرم، يأمن الناس فيها\n_________\n(١) الحديث أخرجه عبد الرزاق في \"المصنف\" ١١/ ١١٤ (٢٠٠٧١) عن معمر، عن الزهري قال: بلغني أنهم وجدوا في مقام إبراهيم ثلاثة صفوح، في كل صفح منها كتاب، وفي الصفح الأول أنا الله ذو بكة، صغتها يوم صغت الشمس، وحففتها بسبعة أملاك حقًّا، وباركت لأهلها في اللحم واللبن، وأخرجه أيضًا البيهقي في \"شعب الإيمان\" ٣/ ٢٤٥ (٤٠١٧).\nوأخرجه ابن أبي شيبة في \"المصنف\" (١٤١٠٣) من طريق وكيع عن الأعمش، عن مجاهد قريبًا من لفظ الزهري.\nوأخرجه ٣/ ٢٦٩ (١٤١٠٤) عن الضحاك بنحوه.\nوذكره البخاري في \"التاريخ الكبير\" ٨/ ١٥٠ عن عامر بن عبد الله بن الزبير، عن أبيه بنحوه.\nوانظر: \"السيرة النبوية\" لابن هشام ٢/ ١٧، \"التمهيد\" لابن عبد البر ١٠/ ٤٤.\n(٢) ذكره الواحدي في \"الوسيط\" ٢/ ٢٣١.","vol":"11","page":512},{"text":"﴿وَالْهَدْيَ وَالْقَلَائِدَ ذَلِكَ لِتَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾.\nاعترض على هذِه الآية، فقيل: كيف يليق أول الآية بآخرها؟\nوالجواب: أن مجاز الآية: إن الله يعلم صلاح الناس، كما يعلم ما في السموات وما في الأرض (١).\n\n<span data-type=\"title\" id=toc-1135>٩٨ </span>- ﴿اعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ وَأَنَّ اللَّهَ غَفُورٌ رَحِيمٌ (٩٨)﴾.\n\n<span data-type=\"title\" id=toc-1136>٩٩ </span>- ﴿مَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ (٩٩)﴾.\n\n<span data-type=\"title\" id=toc-1137>١٠٠ </span>- ﴿قُلْ لَا يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ﴾\nنزلت في شريح بن ضبيعة وحجاج بكر بن وائل ﴿فَاتَّقُوا اللَّهَ﴾ ولا تتعرضوا للحاج، وإن كانوا مشركين، وقد مضت هذِه القصة في أول السورة ﴿فَاتَّقُوا اللَّهَ يَاأُولِي الْأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ﴾.\n\n<span data-type=\"title\" id=toc-1138>١٠١ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾\nاختلفوا في نزولها، فروى الزهري، وقتادة عن أنس، وأبو صالح أيضًا عن أبي هريرة، قالا: سأل الناس رسول الله - ﷺ - حتى أحفوه (٢) بالمسألة، فقام مغضبًا خطيبًا، وقال: \"سلوني، فوالله لا تسألوني عن شيء ما دمت في مقامي هذا إلا بينته لكم\"، فأشفق أصحاب رسول الله\n_________\n(١) انظر: \"جامع البيان\" للطبري ٧/ ٧٨، وما كتبه، رشيد رضا في \"تفسير المنار\" ٧/ ١٩ - ٢٠.\n(٢) أي: ألحوا عليه وأكثروا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير (حفا).","vol":"11","page":513},{"text":"- ﷺ - أن يكون بين يدي أمر قد حضر.\nقال أنس: فجعلت لا ألتفت يمينًا ولا شمالًا إلا وجدت رجلًا لافًّا رأسه في ثوبه يبكي، فقام إليه رجل (من قريش) (١) من بني سهم يقال له: عبد الله بن حذافة، وكان يطعن في نسبه، وكان إذا لاحى يدعى إلى غير أبيه، فقال: يا نبي الله، من أبي؟ فقال: \"أبوك حذافة بن قيس\"، قال الزهري: فقالت أم عبد الله بن حذافة: ما رأيت ولدًا أعق منك قط، ما كنت تأمن أن تكون أمك قد قارفت ما قارف أهل الجاهلية، فتفضحها على رءوس الناس، فقال: والله لو ألحقني بعبد أسود للحقته.\nفقام إليه رجل آخر، فقال: يا رسول الله، أين أنا؟ فقال: \"في النار\"، فقام عمر بن الخطاب، وقبَّل رجل رسول الله - ﷺ -، وقال: رضينا بالله ربًّا، وبالإسلام دينًا، وبمحمد نبيًّا، وبالقرآن إمامًا، إنا يا رسول الله حديثو عهد بجاهلية وشرك، فاعف عنا عفا الله عنك، فسكن غضبه، وقال: \"أما والذي نفسي بيده، لقد صُوِّرَت إليَّ الجنة والنار آنفًا في عرض هذا الحائط، فلم أر كاليوم في الخير والشر\" (٢).\n_________\n(١) ما بين القوسين من (ت).\n(٢) أما حديث أنس فقد أخرجه البخاري في كتاب التفسير، باب قوله: ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ (٤٦٢١)، وفي كتاب الرقاق، باب قول النبي - ﷺ -: \"لو تعلمون ما أعلم لضحكتم قليلًا ولبكيتم كثيرًا\" (٦٤٨٦)، ومسلم كتاب الفضائل، باب توقيره - ﷺ - وترك إكثار سؤاله عما لا ضرورة إلى ... (٢٣٥٩)، =","vol":"11","page":514},{"text":"وقال ابن عباس: كان قوم يسألون رسول الله - ﷺ - امتحانًا مرة، واستهزاء مرة، فيقول له بعضهم: من أبي؟ ويقول الآخر: أين أنا؟ ويقول الآخر: إذا ضلت ناقته: أين ناقتي؟ فأنزل الله تعالى هذِه الآية (١).\nوقال علي بن أبي طالب، وأبو أمامة الباهلي: خطبنا رسول الله - ﷺ -، فقال: \"إن الله كتب عليكم الحج\"، فقام رجل من بني أسد، يقال له: عكاشة بن محصن، فقال: أفي كل عام يا رسول الله؟ فأعرض عنه، حتى عاد مرتين، أو ثلاثًا، فقال رسول الله - ﷺ -: \"ويحك وما يؤمنك أن أقول: نعم، والله لو قلت نعم لوجبت، ولو وجبت ما استطعتم، ولو تركتم لكفرتم، فاتركوني ما تركتكم، فإنما هلك من كان قبلكم بكثرة سؤالهم واختلافهم على أنبيائهم، فإذا أمرتكم بشيء فأتوا منه ما استطعتم، وإذا نهيتكم عن شيء\n_________\n= والترمذي كتاب التفسير، باب ومن سورة المائدة (٣٠٥٦)، والنسائي في \"التفسير\" ١/ ٤٥٢ (١٧٤)، والطبري في \"جامع البيان\" ٧/ ٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢١٨، وقول عمر: وبالقرآن إماما، إنا يا رسول الله ..، ليس في حديث أنس، إنما هو في رواية السدي، عند الطبري في \"جامع البيان\" ٧/ ٨١، وكذلك تقبيل رجل النبي - ﷺ -.\nوأما حديث أبي هريرة فقد أخرجه الطبري في \"جامع البيان\" ٧/ ٨١، وابن مردويه، والفريابي، كما في \"الدر المنثور\" للسيوطي ٢/ ٥٩٢.\n(١) أخرجه البخاري كتاب التفسير، باب ﴿لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ﴾ (٤٦٢٢)، والطبري في \"جامع البيان\" ٧/ ٨٠، والطبراني في \"المعجم الكبير\" ١٢/ ١٣٧ (١٢٦٩٥)، والواحدي في \"أسباب النزول\" (ص ٢١٣)، والبغوي في \"معالم التنزيل\" ٣/ ١٠٥.","vol":"11","page":515},{"text":"فاجتنبوه\" (١).\nوقال مجاهد: نزلت هذِه الآية حين سألوا رسول الله عن البحيرة والسائبة، والوصيلة، والحام، ألا تراه يقول بعد ذلك ﴿مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ﴾ الآية (٢).\n﴿وَإِنْ تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ﴾ فتسؤكم، لأن القرآن\n_________\n(١) أما حديث على فقد أخرجه أحمد في \"مسنده\" ١/ ١١٣ (٩٠٥)، والترمذي كتاب الحج، باب ما جاء كم فرض الحج (٨١٤)، وابن ماجه كتاب المناسك، باب الخروج إلى الحج (٢٨٨٤)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢١٧، والواحدي في \"أسباب النزول\" (ص ٢١٣)، والحاكم في \"المستدرك\" ٢/ ٣٢٢، كلهم من طريق علي بن عبد الأعلى، عن أبيه، عن أبي البحتري، عن علي به، وهذا سند ضعيف، فإن فيه عبد الأعلى بن عامر ضعيف.\nانظر: \"تحرير التقريب\" لشعيب الأرناؤوط وبشار عواد ٢/ ٢٩١، وأبو البحتري لم يدرك عليًّا، فهو منقطع.\nوأما حديث أبي أمامة فقد أخرجه الطبري في \"جامع البيان\" ٧/ ٨٢ - ٨٣، والطبراني في \"المعجم الكبير\" ٨/ ١٥٩ (٧٦٧١)، وابن مردويه، كما في \"الدر المنثور\" للسيوطي ٢/ ٥٩٢، وقال الهيثمي في \"مجمع الزوائد\" ٣/ ٢٠٤، رواه الطبراني في \"المعجم الكبير\"، وإسناده حسن جيد.\nوالحديث قد صح من رواية أبي هريرة، عند مسلم كتاب الحج، باب فرض الحج مرة في العمر (١٣٣٧)، وابن خزيمة في \"صحيحه\" (٢٥٠٨)، والبيهقي في \"السنن الكبرى\" ٤/ ٣٢٥، وأخرجه أحمد في \"مسنده\" ١/ ٣٩٠ (٢٦٤٢)، والحاكم في \"المستدرك\" ٢/ ٣٢١ من طريق الزهري عن أبي سنان، عن ابن عباس، وفيه أن الرجل الذي قام هو الأقرع بن حابس.\n(٢) أخرجه سعيد في \"سننه\" ٤/ ١٦٣٤ (٨٣٩)، والطبري في \"جامع البيان\" ٧/ ٨٤ عن مجاهد، عن ابن عباس.","vol":"11","page":516},{"text":"إنما ينزل بإلزام فرض، فيشق عليكم، أو بتحريم شيء كان حلالًا لكم ﴿عَفَا اللَّهُ عَنْهَا وَاللَّهُ غَفُورٌ حَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1139>١٠٢ </span>- ﴿قَدْ سَأَلَهَا قَوْمٌ مِنْ قَبْلِكُمْ﴾\nكما سألت ثمود صالحًا الناقة، وقوم عيسى المائدة ﴿ثُمَّ أَصْبَحُوا بِهَا كَافِرِينَ﴾ فأهلكوا، وروى مكحول الشامي عن أبي ثعلبة الخشني قال: إن الله فرض فرائض فلا تسبقوها، ونهى عن أشياء فلا تنتهكوها، وحد حدودًا فلا تعتدوها، وعفى عن أشياء من غير نسيان فلا تبحثوا عنها (١).\n\n<span data-type=\"title\" id=toc-1140>١٠٣ </span>- قوله ﷿: ﴿مَا جَعَلَ اللَّهُ﴾\nما أنزل الله ولا بين الله، ولا أمره، نظيره قوله ﷿: ﴿إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا﴾ (٢) أي: أنزلناه ﴿مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ﴾.\nروى محمد بن إسحاق (٣)، عن محمد بن إبراهيم التيمي (٤)، عن أبي صالح السمان (٥)، عن أبي هريرة قال: قال رسول الله - ﷺ - لأكثم بن\n_________\n(١) أخرجه البيهقي في \"السنن الكبرى\" ١٠/ ١٢، والدارقطني في \"سننه\" ٤/ ١٨٤ (٤٢)، والطبراني في \"المعجم الأوسط\" ٨/ ٣٨١ (٨٩٣٨) من طريق داود بن أبي هند عن مكحول، عن أبي ثعلبة، وأخرجه الدارقطني في \"سننه\" ٤/ ٢٩٨ من طريق نهشل الخراساني عن الضحاك، عن طاوس، عن أبي الدرداء به، وفي سنده نهشل متروك الحديث.\n(٢) الزخرف: ٢.\n(٣) صدوق، يدلس، ورمي بالتشيع والقدر.\n(٤) ثقة، له أفراد.\n(٥) ذكوان، ثقة، ثبت.","vol":"11","page":517},{"text":"جون الخزاعي (١): \"يا أكثم، رأيت عمرو بن لحي بن قمعة بن خندف يجرُّ قُصْبَه في النار، فما رأيت من رجل أشبه برجل منك (به، ولا بك منه) (٢) وذلك أنه أول من غير دين إسماعيل، ونصب الأوثان، وبحر البحيرة، وسيب السائبة، ووصل الوصيلة، وحمى الحامي، ولقد رأيته في النار يؤذي أهل النار ريح قصبه\" (٣)، فقال أكثم (٤): أيضر بي شبهه يا رسول الله؟ فقال: \"لا، إنك مؤمن، وهو كافر\" (٥).\nقال (٦): وذلك أن الناقة إذا بلغت (٧) ثنتي عشرة إناثا سيبت فلم\n_________\n(١) ويقال: أكثم بن أبي الجون، واسمه عبد العزى بن منقذ بن ربيعة.\nذكره ابن حجر في \"الإصابة\" ١/ ٩٥.\n(٢) ما بين القوسين سقط من (ت).\n(٣) أي: أمعاءه، وقوله: ولقد رأيته في النار يؤذي أهل النار ريح قصبه، لا توجد في رواية ابن إسحاق.\n(٤) في (ت): أكثم بن صيفي، وهو خطأ.\n(٥) فيه محمد بن إسحاق صدوق، يدلس، والحديث ثبت من طرق أخرى.\nالتخريج:\nانظر: \"السيرة النبوية\" لابن هشام ١/ ٨١، \"جامع البيان\" للطبري ٧/ ٨٦، \"الوسيط\" للواحدي ٢/ ٢٣٦ من طريق ابن إسحاق.\nوالحديث أخرجه البخاري في كتاب التفسير، باب ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ (١٩٩)﴾ (٤٦٢٣)، ومسلم كتاب الجنة ونعيمها، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٢٨٥٦)، والنسائي في \"تفسيره\" ١/ ٤٥٦ (١٧٦)، وغيرهم، كلهم من طرق، عن الزهري عن سعيد بن المسيب عن أبي هريرة، دون ذكر أكثم، وذكره جاء في رواية ابن إسحاق.\n(٦) سقط من (ت)، والكلام الآتي لابن إسحاق.\nانظر: \"السيرة النبوية\" لابن هشام ١/ ٩٥ - ٩٦.\n(٧) في (ت): تابعت. وهو موافق لما في \"السيرة النبوية\" لابن هشام ١/ ٩٥.","vol":"11","page":518},{"text":"يركب ظهرها، ولم يجز وبرها، ولم يشرب لبنها إلا ضيف، فما نتجت بعد ذلك من أنثى شق أذنها، ثم خلي سبيلها مع أمها في الإبل، فلم يركب ظهرها، ولم يجز وبرها، ولم يشرب لبنها إلا ضيف، كما فعل بأمها، فهي البحيرة بنت السائبة.\nوقال ابن عباس: إنهم كانوا إذا نتجت الناقة خمسة أبطن نظروا في البطن الخامس فإن كان ذكرًا نحروه، فأكله الرجال والنساء جميعًا، وإن كانت أنئى شقوا أذنها، وتلك البحيرة ثم لا يجز لها (١) وبر، ولا يذكر عليها اسم الله إن ركبت، ولا إن حمل عليها، وحرمت على النساء لا يذقن من لبنها شيئًا، ولا ينتفعن بها، وكانت لبنها ومنافعها خاصة للرجال، دون النساء حتى تموت، فإذا ماتت اشترك الرجال والنساء في أكلها (٢).\nوقيل: هو أنهم كانوا إذا ولد السقب بحروا أذنه، وقالوا: اللهم إن عاش ففتي، وإن مات فذكي، فإذا مات أكلوه (٣).\nوأما السائبة فكان الرجل يسيب من ماله فيجيء به إلى السدنة فيدفعه إليهم فيطعمون منه أبناء السبيل من ألبانها، ولحمانها، إلا النساء، فإنهم كانوا لا يعطونهن منها شيئًا، حتى تموت، فإذا\n_________\n(١) سقط من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٩٠ مختصرًا، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٢٠.\n(٣) ذكر هذا القول ابن الأثير في \"النهاية في غريب الحديث والأثر\" ١/ ١٠٠، و(السقب) هو ولد الناقة.","vol":"11","page":519},{"text":"ماتت أكلها الرجال والنساء جميعًا (١).\nوقال علقمة: هي العبد يسيب، على أن لا يكون له ولاء ولا عقل ولا ميراث، فقال رسول الله - ﷺ -: \"إنما الولاء لمن أعتق\" (٢).\nوإنما أخرجها بلفظ الفاعلة وهي بمعنى المفعولة، وهي المسيبة والمخلاة، على مذهب قوله ﴿مَاءٍ دَافِقٍ﴾ (٣)، و﴿عِيشَةٍ رَاضِيَةٍ﴾ (٤) (٥).\nوأما الوصيلة فهي الشاة إذا ولدت سبعة أبطن، نظروا فإن كان البطن السابع ذكرًا أكلوه (٦) وأهدوه للآلهة، وإن كانت أنثى استحيوها (٧)، وإن كان ذكرًا وأنثى أستحيوا الذكر من أجل الأنثى، وقالوا: وصلت أخاها فلم يذبحوه (٨).\nوأما الحام فهو فحل (٩) الفحل إذا ركب ولد ولده، قيل: حمى\n_________\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٤/ ١٢٢١.\n(٢) قول علقمة ذكره البغوي في \"معالم التنزيل\" ٣/ ١٠٧.\nوالحديث أخرجه البخاري كتاب البيوع، باب الشراء والبيع مع النساء (٢١٥٦)، ومسلم كتاب العتق، باب إنما الولاء لمن أعتق (١٥٠٤)، والبغوي في \"شرح السنة\" ٨/ ٣٤٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" (٥١١٥).\n(٣) الطارق: ٦.\n(٤) القارعة: ٧.\n(٥) أي: ماء مدفوق، وعيشة مرضية، فاعل بمعنى مفعول.\n(٦) في (ت): ذبحوه.\n(٧) أي: استبقوها.\n(٨) انظر: \"جامع البيان\" للطبري ٧/ ٩٠، ٩١ عن قتادة والضحاك.\n(٩) سقط من (ت).","vol":"11","page":520},{"text":"ظهره فلا يركب ولا يحمل عليه (١)، ولا يمنع من ماء ولا مرعى إلى أن يموت، فيأكله الرجال والنساء، قال الله ﷿: ﴿وَلَكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ﴾ يختلقون ﴿عَلَى اللَّهِ الْكَذِبَ﴾ في قوله: ﴿وَاللَّهُ أَمَرَنَا بِهَا﴾ (٢)، ﴿وَأَكْثَرُهُمْ لَا يَعْقِلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1141>١٠٤ </span>- ﴿وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَى مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ﴾\nفي تحليل الحرث والأنعام، وبيان الشرائع والأحكام ﴿قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا﴾ من الدين، قال الله تعالى: ﴿أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ﴾ نظيرها في سورة البقرة ولقمان (٣).\n\n<span data-type=\"title\" id=toc-1142>١٠٥ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ﴾\nاختلف العلماء في تأويل هذِه الآية، فأجراها بعضهم على الظاهر، قال ضمرة بن ربيعة: تلا الحسن هذِه الآية، فقال: الحمد لله (٤) بها، والحمد لله عليها، ما كان مؤمن فيما مضى، ولا (٥) كان مؤمن فيما بقي إلا وإلى جانبه منافق يكره عمله (٦).\n_________\n(١) من (ت).\n(٢) الأعراف: ٢٨.\n(٣) أما التي في البقرة فهي قوله: ﴿وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ (١٧٠)﴾ [البقرة: ١٧٠].\nوأما التي في لقمان فهي قوله: ﴿وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ الشَّيْطَانُ يَدْعُوهُمْ إِلَى عَذَابِ السَّعِيرِ (٢١)﴾ [لقمان: ٢١].\n(٤) في (ت): أحمد الله، وضمرة، هو الرملي الفلسطيني، ثقة مأمون.\n(٥) في النسخ (ولان) ولا معنى لها. والمثبت من \"جامع البيان\" للطبري.\n(٦) أخرجه الطبري في \"جامع البيان\" ٧/ ٩٨.","vol":"11","page":521},{"text":"وقال بعضهم: معناها: عليكم أنفسكم، فاعملوا بطاعة الله، ولا يضركم من ضل إذا اهتديتم، فأمرتم بالمعروف ونهيتم عن المنكر، وروى أبو البختري عن حذيفة في هذِه الآية قال: إذا أمرتم ونهيتم (١).\nوروى إسماعيل بن أبي خالد، وبيان (٢) عن قيس بن أبي حازم قال: قال أبو بكر الصديق - ﵁ - على المنبر: إنكم تقرءون هذِه الآية ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ﴾ وتضعونها غير موضعها، ولا تدرون ما هي؟ وإني سمعت رسول الله - ﷺ - يقول: \"إن الناس إذا رأوا منكرًا فلم يغيروه عمهم الله بعقاب، فأمروا بالمعروف، وانهوا عن المنكر، ولا تغتروا بقول الله ﷿ ﴿عَلَيْكُمْ أَنْفُسَكُمْ﴾ فيقول أحدكم: على نفسي، والله لتأمرن بالمعروف ولتنهون عن المنكر، أو ليستعملن الله عليكم شراركم فليسومنكم سوء العذاب، ثم ليدعن الله خياركم فلا يستجيب لهم\" (٣).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٩٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٢٨.\n(٢) في (ت): بنان، وهو خطأ، والصواب: بيان -بياء بعد الباء، ابن بشر، أبو البشر الأحمسي.\n(٣) أخرجه أحمد في \"مسنده\" ١/ ٢ (١)، وعبد بن حميد في \"مسنده\" (ص ٢٩) (١)، والترمذي كتاب الفتن، باب ما جاء في نزول العذاب إذا لم يغير المنكر (٢١٦٨)، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ١/ ١٣٧ (٦٨)، والطحاوي في \"شرح مشكل الآثار\" (١١٦٨)، والبيهقي في \"سننه\" ١٠/ ٩١، والطبري في \"جامع البيان\" ٧/ ٩٨، وابن أبي حاتم في \"تفسيره\" ٤/ ١٢٢٦، وابن أبي شيبة في \"المصنف\" ١٤/ ١٦٠ (٣٨٥٧٩)، وابن ماجه كتاب الفتن، باب =","vol":"11","page":522},{"text":"يدل عليه حديث (١) أبي هريرة قال: قلنا يا رسول الله إن لم نأمر بالمعروف، ولم ننه عن المنكر حتى لا يبقى من المعروف شيء إلا عملنا به، ولا من المنكر شيء إلا انتهينا عنه، ولا نأمر ولا ننهي أبدًا، فقال رسول الله - ﷺ -: \"مروا بالمعروف، وإن لم تعملوا به كله، وانهوا عن المنكر، وإن لم تنتهوا عنه كله\" (٢).\n_________\n= الأمر بالمعروف والنهي عن المنكر (٤٠٠٥)، وأبو داود في كتاب الملاحم، باب الأمر والنهي (٤٣٣٨)، وأبو يعلى في \"مسنده\" ١/ ١٢٠ (١٣٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٥٣٩ (٣٠٤)، والنسائي في \"تفسيره\" ١/ ٤٥٧ (١٧٧)، والخطيب في \"الفصل والوصل\" ١/ ٣٤ من طرق عن إسماعيل ابن أبي خالد، عن قيس به، وهذا إسناد صحيح، وكان إسماعيل مرة ينشط فيرفع الحديث، ومرة يوقفه على أبي بكر، وهذا اختلاف لا يضر.\nوأخرجه الطبري في \"جامع البيان\" ٧/ ٩٨ من طريق بيان عن قيس به، وإسناده صحيح.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٥/ ٣٩٤: وقد روى هذا الحديث أصحاب السنن الأربعة، وابن حبان في صحيحه، وغيرهم، من طرق كثيرة، عن جماعة كثيرة، عن إسماعيل بن أبي خالد، به متصلًا مرفوعًا، ومنهم من رواه عنه به موقوفًا على الصديق، وقد رجح رفعه الدارقطني وغيره.\nوانظر: \"العلل\" للدارقطني ١/ ٢٤٩ - ٢٥٣.\nوقوله في الحديث \"ولا تغتروا بقول الله ﷿ ... \" إلخ ليس موجودًا في رواية إسماعيل، ولا بيان، إنما هو من رواية السدي عن أبي بكر، عند الطبري في \"جامع البيان\" ٧/ ٩٨.\n(١) في (ت): قول.\n(٢) الحديث: أخرجه البيهقي في \"شعب الإيمان\" ٦/ ٨٩ (٧٥٧٠) من طريق طلحة بن عمرو عن عطاء، عن أبي هريرة قال: قلنا لرسول الله - ﷺ - ... فذكره، وإسناده ضعيف جدًّا، آفته طلحة، فهو متروك، كما في \"تقريب التهذيب\" لابن حجر =","vol":"11","page":523},{"text":"وقال بعضهم: معنى الآية: عليكم أنفسكم إذا أمرتم بالمعروف ونهيتم عن المنكر فلم يقبل منكم.\nقال شقيق بن عقال (١): قيل لابن عمر: لو جلست في هذِه الأيام فلم تأمر ولم تنه، فإن الله ﷿ قال: ﴿عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ﴾ فقال ابن عمر: إنها ليست لي، ولا لأصحابي، لأن رسول الله - ﷺ - قال: \"ألا فليبلغ الشاهد الغائب، فكنا نحن الشهود، وأنتم الغُيَّب، ولكن هذِه الآية لأقوام يجيئون من بعدنا، إن قالوا لم يقبل منهم\" (٢).\nوروى أبو الأشهب عن الحسن، والربيع عن أبي العالية: أن هذِه الآية قرئت على ابن مسعود ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ﴾ فقال ابن مسعود: ليس هذا بزمانها، قولوها ما قبلت منكم (٣)، فإذا ردت عليكم، فعليكم أنفسكم، ثم قال: إن القرآن نزل\n_________\n= (ص ٤٦٤).\nوله شاهد من طريق عبد السلام بن عبد القدوس، عن أبيه، عن الحسن، عن أنس به، أخرجه الطبراني في \"المعجم الأوسط\" ٢/ ١٧٥ (٩٨١)، وإسناده ضعيف جدًّا، عبد القدوس، وابنه ضعيفان، وقد تفردا بالحديث عن الحسن، كما قال الطبراني، فالحديث لا يصح، وشاهده لا يفرح به.\n(١) كذا في النسخ، والصواب سفيان بن عقال، ذكره البخاري في \"التاريخ الكبير\" ٤/ ٩٣، وابن أبي حاتم في \"الجرح والتعديل\" ٤/ ٢١٩، وسكت عنه، وذكره ابن حبان في \"الثقات\" ٤/ ٣٢٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٩٥.\n(٣) سقط من (ت).","vol":"11","page":524},{"text":"حيث نزل، فمنه آي قد مضى تأويلهن قبل أن ينزلن، ومنه آي وقع تأويلهن على عهد رسول الله - ﷺ -، ومنه آي وقع تأويلهن بعد رسول الله - ﷺ - بيسير (١)، ومنه آي يقع تأويلهن بعد اليوم، ومنه آي يقع تأويلهن في آخر الزمان، ومنه آي يقع تأويلهن يوم القيامة ما ذكر من الحساب والجنة والنار، فما دامت قلوبكم، وأهواؤكم واحدة ولم تلبسوا شيعًا، ولم يذق بعضكم بأس بعض، فأمروا بالمعروف (٢) وانهوا، فإذا اختلفت القلوب والأهواء، وألبستم شيعًا، وذاق بعضكم بأس بعض فامرؤ ونفسه، فعند ذلك جاء تأويل هذِه الآية (٣).\nوقال أبو أمية الشعباني (٤): سألت أبا ثعلبة الخشني عن هذِه الآية\n_________\n(١) من (ت).\n(٢) سقط من (ت)، وهو موافق للمصادر التي أخرجت الأثر.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٩٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٢٧، والداني في \"السنن الواردة في الفتن\" ٣/ ٦٤٥ (٢٩٦)، والطبراني في \"المعجم الكبير\" ٩/ ٢٢١ (٩٠٧٢) من طريق الحسن عن ابن مسعود، ولم يسمع منه.\n(٤) اسمه يحمد، بضم الياء، وسكون الحاء، الدمشقي، روى عن معاذ بن جبل، وأبي ثعلبة الخشني، وكعب الأحبار، مات قبل المائة.\nانظر: \"تهذيب التهذيب\" لابن حجر ٤/ ٤٨٣، \"تقريب التهذيب\" لابن حجر (ص ١١١٠)، وقال: مقبول.\nوالشعباني: بفتح الشين، وسكون العين، وفتح الباء، نسبة إلى قبيلة من قيس.\nانظر: \"الأنساب\" للسمعاني ٣/ ٤٣٠.","vol":"11","page":525},{"text":"﴿يَاأَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ﴾ فقال أبو ثعلبة: سألت عنها رسول الله - ﷺ -، فقال: \"ائتمروا بالمعروف، وتناهوا عن المنكر، حتى إذا رأيت دنيا مؤثرة، وشحًّا مطاعًا، وهوى متبعًا، وإعجاب كل ذي رأي برأيه فعليك بخويصة نفسك، وذر عوامهم، فإن وراءكم أيامًا أيام الصبر، إذا عمل العبد بطاعة الله لم يضره من ضل بعده وهلك، وأجر العامل المتمسك يومئذ بمثل الذي أنتم عليه كأجر خمسين عاملًا\".\nقالوا: يا رسول الله كأجر خمسين عاملًا منهم؟ قال: \"لا، بل كأجر خمسين عاملًا منكم\" (١).\n_________\n(١) أخرجه أبو داود في كتاب الملاحم، باب الأمر والنهي (٤٣٤١)، والترمذي في أبواب التفسير، باب ومن سورة المائدة (٣٠٥٨)، والبيهقي في \"السنن الكبرى\" ١٠/ ٩١، وابن ماجه في كتاب الفتن، باب قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ﴾ (٤٠١٤)، والحاكم في \"المستدرك\" ٤/ ٣٥٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ١٠٩ (٣٨٥)، والداني في \"السنن الواردة في الفتن\" ٣/ ٦٤١ (٢٩٣)، والطبراني في \"مسند الشاميين\" ١/ ٢٤٨ (٣٥٣)، من طرق عن عتبة بن أبي حكيم، عن عمرو بن جارية اللخمي، عن أبي أمية الشعباني. . به. وفي سنده عتبة صدوق يخطئ كثيرًا، \"تقريب التهذيب\" لابن حجر (ص ٦٥٧)، وعمرو مقبول، \"تقريب التهذيب\" لابن حجر (ص ٧٣١)، وكذا أبو أمية، فهما ضعيفان، ويعتبران في المتابعات، فالحديث بهذا الطريق ضعيف الإسناد.\nوللحديث شاهد من طريق إبراهيم بن أبي جبلة عن عتبة بن غزوان مرفوعًا: \"إن من ورائكم أيام الصبر، للمتمسك فيهن يومئذ بما أنتم عليه أجر خمسين منكم\"، قالوا: يا نبي الله، أو منهم؟ قال: \"بل منكم\".\nأخرجه ابن نصر في \"السنة\" (ص ٩)، والطبراني في \"المعجم الكبير\" ١٧/ ١١٧ (٢٨٩)، وسنده صحيح، إلا ما يخشى من الانقطاع بين إبراهيم وعتبة. =","vol":"11","page":526},{"text":"وقال بعضهم: نزلت هذِه الآية في أهل الأهواء، قال أبو جعفر الرازي دخل على صفوان بن محرز شاب من أصحاب الأهواء، فذكر شيئًا من أمره، فقال صفوان: ألا أدلك على خاصة الله، التي خص بها أولياءه؟ ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ﴾ (١).\nوقال الضحاك: عليكم أنفسكم إذا اختلفت الأهواء، ما لم يكن سيف أو سوط (٢).\nوقال سعيد بن جبير: نزلت هذِه الآية في أهل الكتاب يعني ﴿عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ﴾ من أهل الكتاب (٣).\nوقال الكلبي (٤) عن أبي صالح (٥)، عن ابن عباس: أن رسول الله\n_________\n= وله شاهد آخر من طريق الأعمش عن زيد بن وهب، عن ابن مسعود مرفوعًا بنحوه، أخرجه الطبراني في \"المعجم الكبير\" ١٠/ ١٨٢ (١٠٣٩٤)، وسنده صحيح، رجاله ثقات.\nفالحديث يصح بهذِه الشواهد.\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٩٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٢٦، وفيه بيان: الواسطة بين أبي جعفر، وصفوان، وهو الربيع بن أنس.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٩٧ عن الضحاك، عن ابن عباس، دون قوله: إذا اختلفت الأهواء.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٩٩، وابن المنذر، وعبد بن حميد، وأبو الشيخ، كما في \"الدر المنثور\" للسيوطي ٢/ ٦٠١.\n(٤) متهم بالكذب، ورمي بالرفض.\n(٥) ضعيف، يرسل.","vol":"11","page":527},{"text":"- ﷺ - كتب إلى أهل هجر (١)، وعليهم المنذر بن ساوي التميمي، يدعوهم إلى الإسلام فإن أبوا فليؤدوا الجزية، فلما أتاه الكتاب، عرضه على من عنده من العرب، واليهود والنصارى والمجوس، فأقروا بالجزية وكرهوا الإسلام، فكتب إليه رسول الله - ﷺ -: \"أما العرب فلا تقبل منهم إلا الإسلام أو السيف، وأما أهل الكتاب والمجوس فاقبل منهم الجزية\"، فلما قرأ عليهم كتاب رسول الله - ﷺ - أسلمت العرب، وأما أهل الكتاب والمجوس فأعطوا الجزية، فقال في ذلك منافقو أهل مكة (٢): عجبًا من محمد، يزعم أن الله بعثه ليقاتل الناس حتى يقولوا: لا إله إلا الله، وقد قبل من مجوس أهل (٣) هجر وأهل الكتاب الجزية، فهلا أكرههم على الإسلام وقد ردها على إخواننا من العرب؟ فشق ذلك على المسلمين مشقة شديدة، فأنزل الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ﴾ بعد أن بلَّغ محمد وأعذر، ونزل بعدما أسلم العرب: ﴿لَا إِكْرَاهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ﴾ (٤).\n_________\n(١) بفتح الهاء، والجيم، تطلق على عدة أماكن، المشهور منها: هجر البحرين، وهي الآن منطقة الإحساء، في شرق المملكة.\nانظر: \"معجم البلدان\" لياقوت ٥/ ١٩٣.\n(٢) في \"أسباب النزول\" للواحدي (ص ٢١٤): منافقو العرب.\n(٣) من (ت).\n(٤) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب، وأبو صالح ضعيف. =","vol":"11","page":528},{"text":"وقال ابن زيد: نزلت في جميع الكفار، وذلك أن الرجل كان إذا أسلم قالوا: سفهت أباك، وضللت وفعلت، فأنزل الله ﴿عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ﴾ (١).\nوهذا لفظة إغراء، والعرب تغري من الصفات بعليك، وإليك، وعندك، ودونك (٢).\nثم قال: ﴿إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا﴾ الضال والمهتدي، ﴿فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ﴾.\n_________\n= التخريج:\nذكره الواحدي في \"أسباب النزول\" (ص ٢١٤)، بدون سند.\nوأصل أخذ الجزية من مجوس هجر أخرجه البخاري، كتاب الجزية والموادعة، باب الجزية والموادعة مع أهل الذمة والحرب (٣١٥٧)، والنسائي كتاب مناسك الحج، قوله ﷿ ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾ ٥/ ٢٣٤ بدون ذكر القصة.\nوأخرجه البيهقي في \"السنن الكبرى\" ٩/ ١٩٢ عن الحسن بن محمد بن علي قال: كتب رسول الله - ﷺ - إلى مجوس هجر يعرض عليهم الإسلام فمن أسلم قبل منه، ومن أبى ضربت عليه الجزية على ألا تؤكل لهم ذبيحة، ولا تنكح لهم امرأة. قال البيهقي: وهذا مرسل.\n(١) البقرة: ٢٥٦.\nوالأثر أخرجه الطبري في \"جامع البيان\" ٧/ ٩٩، والصواب من الأقوال في هذِه الآية ما ثبت عن أبي بكر الصديق - ﵁ - في تأويلها، وأن المؤمن يأمر وينهى، ولا يترك ذلك أبدًا، إلا لخوف ضرر محقق.\nوانظر: \"جامع البيان\" للطبري ٧/ ٩٩ حيث رجح هذا القول.\n(٢) انظر: \"معاني القرآن\" للفراء ١/ ٣٢٢، \"جامع البيان\" للطبري ٧/ ٩٤، والعبارة عبارته، والمراد بالصفات: حروف الجر والظروف.","vol":"11","page":529},{"text":"<span data-type=\"title\" id=toc-1143>١٠٦ </span>- قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ﴾ الآية\nنزلت في ثلاثة نفر خرجوا تجارًا من المدينة إلى الشام، عدي بن بندي (١)، وتميم بن أوس الداري (٢) -وهما نصرانيان- وبديل (٣) مولى عمرو بن العاص السهمي، وكان مسلمًا مهاجرًا -واختلفوا في كنية أبيه، فقال الكلبي: بديل بن أبي مارية (٤) وقال قتادة وابن سيرين وعكرمة: هو ابن أبي مارية (٥)، وقال محمد بن إسحاق بن يسار: هو ابن أبي مريم (٦) - فلما قدموا الشام مرض بديل، فكتب كتابًا فيه\n_________\n(١) كذا في النسخ، والصواب: عدي بن بداء -بتشديد الدال- ذكره ابن حجر في \"الإصابة\" ٦/ ٤٠٠ لقول ابن حبان فيه: إنه أسلم، ثم رجح أنه مات نصرانيًّا، نسأل الله العافية.\n(٢) أبو رقية، اللخمي، وفد إلى رسول الله - ﷺ - سنة تسع، فأسلم وحسن إسلامه، وحدث بحديث الجساسة، والنصيحة، مات سنة (٤٠ هـ).\nانظر: \"أسد الغابة\" لابن الأثير ١/ ٢٥٦، \"سير أعلام النبلاء\" للذهبي ٢/ ٤٤٢، \"الإصابة\" لابن حجر ١/ ٣٠٤.\nوالداري نسبة إلى جده عدي بن الدار، وهو من لخم من قحطان.\nانظر: \"الأنساب\" للسمعاني ٢/ ٤٤٢.\n(٣) بضم الباء، وفتح الدال، ويقال: بريل، بالراء، ذكره ابن حجر فى \"الإصابة\" ٩/ ٢٣١.\n(٤) كذا في النسخ، والصواب ابن أبي مريم، والكلبي، يكنى: أبا النضر.\n(٥) عند الطبري في \"جامع البيان\" ٧/ ١١٥ عن عكرمة.\n(٦) في رواية الترمذي عنه في كتاب تفسير القرآن، باب ومن سورة المائدة (٣٠٥٩)، وقال بعد أن أخرجه: هذا حديث غريب، وليس إسناده بصحيح، وأبو النضر الذي روى عنه محمد بن إسحاق هذا الحديث هو عندي محمد بن السائب =","vol":"11","page":530},{"text":"جميع ما معه، وطرحه في جوالقه (١)، ولم يخبر صاحبيه بذلك، فلما اشتد وجعه أوصى إلى تميم وعدي، وأمرهما أن يدفعا متاعه إذا رجعا إلى أهله ومات بديل، ففتشا متاعه، فأخذا منه إناء من فضة، منقوشًا بالذهب فيه ثلاثمائة مثقال فضة، مموهًا بالذهب، فغيباه، ثم قضيا حاجتهما وانصرفا، وقدما المدينة فدفعا المتاع إلى أهل الميت، ففتشوا فأصابوا الصحيفة، فيها تسمية ما كان معه، وفيها الإناء، فجاءوا تميمًا، وعديًا فقالوا: هل باع صاحبنا شيئًا من متاعه؟ قالا: لا، قالوا: فهل اتجر تجارة؟ قالا: لا، قالوا: فهل طال مرضه فأنفق على نفسه؟ قالا: لا، قالوا: فإنا وجدنا في متاعه صحيفة، فيها تسمية ما معه، وإنا فقدنا منها إناء من فضة مموها بالذهب، فيه ثلاثمائة مثقال فضة.\nقالا: ما ندري، إنما أوصى إلينا بشيء، وأمرنا أن ندفعه إليكم، فدفعناه، وما لنا بالإناء من علم، فرفعوها إلى رسول الله -ﷺ-، فأنزل الله ﷿ ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ﴾ (٢).\n_________\n= الكلبي، ويكنى: أبا النضر، وقد تركه أهل العلم بالحديث، وهو صاحب التفسير.\n(١) أي: في وعائه، وهو بضم الجيم، وفتح اللام، وبكسر الجيم واللام.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ١١٥ من طريق معمر عن قتادة، وابن سيرين، وابن جريج عن عكرمة، دخل حديث بعضهم في بعض.\nوأخرج أصل القصة البخاري في كتاب الوصايا، باب قول الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ =","vol":"11","page":531},{"text":"قال أهل الكوفة: ليشهد اثنان، لفظ الآية خبر، ومعناها أمر (١).\nوقال أهل البصرة: معناه ﴿شَهَادَةُ بَيْنِكُمْ﴾ شهادة اثنين، فألغيت الشهادة، وأقيمت الاثنان مقامهما، كقوله ﷿: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٢) أي: أهل القرية، فألغى وأقام القرية مقامه، فنصبها (٣).\nوقال بعضهم: معناه: شهادة بينكم إذا حضر أحدكم الموت أن يشهد اثنان (٤).\n﴿ذَوَا عَدْلٍ﴾ أمانة وعقل ﴿مِنْكُمْ﴾ يا معشر المؤمنين من أهل دينكم وملتكم، قاله جميع المفسرين إلا عكرمة وعبيدة؛ فإنهما قالا: معناه:\n_________\n= آمَنُوا شَهَادَةُ بَيْنِكُمْ﴾ (٢٧٨٠)، وأبو داود كتاب الأقضية، باب شهادة أهل الذمة وفي الوصية في السفر (٣٦٠٦)، والطبري في \"جامع البيان\" ٧/ ١١٥، والطبراني في \"المعجم الكبير\" ١٢/ ٧١ (١٢٥٠٩) وغيرهم من طريق عبد الملك ابن سعيد بن جبير عن أبيه، عن ابن عباس.\nوأخرجه الترمذي في كتاب تفسير القرآن، باب ومن سورة المائدة (٣٠٥٩)، والطبري في \"جامع البيان\" ٧/ ١١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٣١، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٣٠٧ (٤٦١) من طريق ابن إسحاق، عن الكلبي، عن باذان، عن ابن عباس، عن تميم.\nوأخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٢٠٠ عن معمر، عن الكلبي.\n(١) انظر: \"معاني القرآن\" للفراء ١/ ٣٢٢، \"معاني القرآن\" للزجاج ٢/ ٢١٤ - ٢١٥، \"جامع البيان\" للطبري ٧/ ١٠٢ - ١٠٣، والمصنف نقل منه.\n(٢) يوسف: ٨٢.\n(٣) انظر: \"معاني القرآن\" للفراء ١/ ٣٢٢، \"معاني القرآن\" للزجاج ٢/ ٢١٤ - ٢١٥، \"جامع البيان\" للطبري ٧/ ١٠٢ - ١٠٣، والمصنف نقل منه.\n(٤) السابق.","vol":"11","page":532},{"text":"من حي الموصي (١).\nواختلفوا في صفة الاثنين، فقال قوم: هما الشاهدان اللذان يشهدان على وصية الموصي (٢).\nوقال آخرون: هما الوصيان (٣)، أراد الله سبحانه تأكيد الأمر فجعل الوصي اثنين، دليل هذا التأويل أنه عقبه بقوله: ﴿تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ فَيُقْسِمَانِ﴾ ولا يلزم الشاهد يمين، ولأن الآية نزلت في الوصيين، وعلى هذا القول تكون الشهادة بمعنى الحضور، كقولك: شهدت وصية فلان، بمعنى: حضرت، قال الله تعالى: ﴿أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ﴾ (٤)، وقال سبحانه: ﴿وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَ﴾ (٥) ﴿أَوْ آخَرَانِ مِنْ غَيْرِكُمْ﴾ اختلفوا فيه، فقال بعضهم: معناه: من غير دينكم وملتكم، وهو قول سعيد بن المسيب، وإبراهيم النخعي، وسعيد بن جبير، ومجاهد، وعبيدة، ويحيى بن يعمر، وأبي مجلز (٦)، قالوا: إذا لم يجد مسلمين فيشهد كافرين.\n_________\n(١) ذكره عنهما الطبري في \"جامع البيان\" ٧/ ١٠١، بدون إسناد.\n(٢) ذكر ذلك كله الطبري في \"جامع البيان\" ٧/ ١٠٢ بدون إسناد.\n(٣) الطبري في \"جامع البيان\" ٧/ ١٠٢ بدون إسناد.\n(٤) البقرة: ١٣٣.\n(٥) النور: ٢.\n(٦) أخرج أقوالهم الطبري في \"جامع البيان\" ٧/ ١٠٣ - ١٠٤، وهو قول ابن عباس في رواية العوفي، ومجاهد، وزيد بن أسلم، وابن زيد.\nانظر: المصدر السابق.\nوأخرج قول سعيد بن جبير عبد الرزاق في \"تفسيره\" ١/ ١٩٩، وسعيد بن منصور =","vol":"11","page":533},{"text":"وقال شريح: إذا كان الرجل بأرض غربة، ولم يجد مسلمًا يشهده على وصيته، فأشهد يهوديًّا، أو نصرانيًّا، أو مجوسيًّا أو عابد وثن، أو أي كافر فشهادتهم جائزة، ولا تجوز شهادة الكافرين على المسلمين إلا في سفر، ولا تجوز في سفر إلا في وصية، فإن جاء رجلان مسلمان، وشهدا بخلاف شهادتهما أجيزت شهادة المسلمين، وأبطلت شهادة الكافرين (١).\nوعن الشعبي: أن رجلًا من المسلمين حضرته الوفاة بدقوقا (٢)، ولم يجد أحدًا من المسلمين يشهده على وصيته، فأشهد رجلين من أهل الكتاب، فقدما الكوفة، فأتيا الأشعري (٣)، فأخبراه، وقدما بتركته ووصيته.\nفقال الأشعري: هذا أمر لم يكن بعد الذي كان في عهد رسول الله - ﷺ -، فأحلفهما وأمضى شهادتهما (٤).\n_________\n= في \"سننه\" ٤/ ١٦٧١ (٨٥٩)، وعن سعيد بن جبير (٨٥٤)، وعن عبيدة (٨٥٥).\nوأخرج قول ابن عباس ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٢٩ من طريق سعيد بن جبير عنه، وذكر ابن أبي حاتم أنه قول عكرمة، وابن سيرين، وقتادة، والسدي، ومقاتل، أيضًا.\n(١) أخرجه سعيد بن منصور في \"سننه\" ٤/ ١٦٦٦ (٨٥٦)، والطبري في \"جامع البيان\" ٧/ ١٠٤.\n(٢) بفتح الدال، وضم القاف، وفتح الثانية، مدينة بين إربل وبغداد، حصلت بها واقعة مع الخوارج.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٤٥٩.\n(٣) يعني: أبا موسى - ﵁ -.\n(٤) أخرجه سعيد بن منصور في \"سننه\" ٤/ ١٦٦٧ (٨٥٧)، وعبد الرزاق في =","vol":"11","page":534},{"text":"وقال آخرون: معناه من غير حيِّكم وعشيرتكم، وهو قول الحسن والزهري وعكرمة (١)، قالوا: ولا تجوز شهادة كافر في سفر ولا حضر.\n﴿إِنْ أَنْتُمْ ضَرَبْتُمْ﴾ سرتم وسافرتم، ﴿فِي الْأَرْضِ فَأَصَابَتْكُمْ مُصِيبَةُ الْمَوْتِ﴾ فأوصيتم إليهما ودفعتم مالكم إليهما، فأدياه، فارتاب بعض الورثة، واتهموهما في ذلك، وادعوا عليهما خيانة، فإن الحكم حينئذ أن ﴿تَحْبِسُونَهُمَا﴾ أي: تستوقفونهما ﴿مِنْ بَعْدِ الصَّلَاةِ﴾، وقال ابن عباس: هذا من صلة قوله ﴿أَوْ آخَرَانِ مِنْ غَيْرِكُمْ﴾ أي: من الكفار، فأما إذا كانا مسلمين فلا يمين عليهما (٢).\n_________\n= \"المصنف\" ٨/ ٣٦٠ (١٥٥٣٩)، وابن أبي شيبة في \"المصنف\" ٧/ ٦١٠ (٢٢٧٦٥)، والطبري في \"جامع البيان\" ٧/ ١٠٥، والبيهقي في \"السنن الكبرى\" ١٠/ ١٦٥، وأبو داود كتاب الأقضية، باب شهادة أهل الذمة وفي الوصية في السفر (٣٦٠٥)، كلهم من طريق هشيم عن زكريا بن أبي زائدة، عن الشعبي به.\nوهذا إسناد صحيح، صححه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٦٠٤، وابن حجر في \"فتح الباري\" ٥/ ٤١٢.\n(١) أخرج أقوالهم الطبري في \"جامع البيان\" ٧/ ١٠٦.\nوأخرج قول الحسن سعيد بن منصور في \"سننه\" ٤/ ١٦٧٠ (٨٥٨)، وعلقه ابن حزم في \"المحلى\" ١٠/ ٥٩٢، ثم قال: وأما من قال: من غير قبيلتكم، فقول ظاهر الفساد والبطلان؛ لأنه ليس في أول الآية خطاب لقبيلة دون قبيلة، إنما أولها ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا﴾ ولا يشك منصف في أن غير الذين آمنوا هم الذين لم يؤمنوا، ولكنها من الحسن زلة عالم لم يتدبرها.\nوأخرج قول الزهري ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٣٠، وقد رد هذا القول الطبري في \"جامع البيان\" ٧/ ١٠٧.\n(٢) أخرج الطبري في \"جامع البيان\" ٧/ ١٠٩ أثرًا عن عباس بمعناه.","vol":"11","page":535},{"text":"واختلفوا في هذِه الصلاة ما هي؟\nفقال النخعي، والشعبي، وسعيد بن جبير، وقتادة: يعني: من بعد صلاة العصر (١).\nوقال السدي: من بعد صلاة أهل دينهما وملتهما، لأنهما لا يباليان بصلاة العصر (٢).\n﴿فَيُقْسِمَانِ﴾ يحلفان ﴿بِاللَّهِ إِنِ ارْتَبْتُمْ﴾ شككتم ﴿لَا نَشْتَرِي بِهِ ثَمَنًا﴾ يقول: لا نحلف بالله كاذبين على عوض نأخذه عليه، أو مال نذهب به، أو حق نجحده ﴿وَلَوْ كَانَ ذَا قُرْبَى﴾ ولو كان الذي يقسم له به ذا قرابة منا ﴿وَلَا نَكْتُمُ شَهَادَةَ اللَّهِ﴾ قرأ -الشعبي (ولا نكتم شهادةً) بالتنوين (الله) بخفض الهاء على الاتصال (٣)، أراد: والله على القسم، وروي عن أبي جعفر: (شهادة) منونة (الله) بقطع الألف، وكسر الهاء، على معنى: ولا نكتم شهادة. تم الكلام، ثم ابتدأ يمينًا، فقال: (الله) أي: والله (٤).\n_________\n(١) أخرج أقوالهم الطبري في \"جامع البيان\" ٧/ ١٠٩ - ١١٠، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٣٠ عن عبيدة.\n(٢) انظر: \"جامع البيان\" للطبري ٧/ ١١٠ - ١١١، وقد رجح الطبري القول الأول، لأن الصلاة في الآية جاءت معرفة بأل وهي تدل على أنها صلاة معينة، وقد بينتها السنة، أنها صلاة العصر، كما ثبت في حديث تميم الداري السابق.\n(٣) وهي قراءة شاذة.\nأخرجها عنه الطبري في \"جامع البيان\" ٧/ ١١١، وذكرها ابن خالويه في \"مختصر في شواذ القرآن\" لابن خالويه (ص ٤١).\n(٤) وهي رواية شاذة، وتروى عن الشعبي. =","vol":"11","page":536},{"text":"وقرأ يعقوب بتنوين الشهادة (آلله) بالاستفهام، وكسر الهاء (١)، جعل الاستفهام عوضًا من حرف القسم.\nوروي عن بعضهم (شهادة) منونة (الله) بنصب الهاء، يعني: ولا نكتم الله شهادة (٢).\n﴿إِنَّا﴾ إن فعلنا ذلك ﴿إِذًا لَمِنَ الْآثِمِينَ﴾ فلما نزلت هذِه الآية صلى رسول الله - ﷺ - صلاة العصر، ودعا بعدي وتميم، واستحلفهما عند المنبر بالله الذي لا إله إلا هو أنهما (٣) لم يختانا شيئًا مما دفع إليهما، فحلفا على ذلك، وخلى رسول الله - ﷺ - سبيلهما حين حلفا، فكتما الإناء ما شاء الله أن يكتما، ثم ظهر.\nواختلفوا في كيفية ظهور الإناء، فروى سعيد بن جبير عن ابن\n_________\n= أخرجها عنه الطبري في \"جامع البيان\" ٧/ ١١١، ورويت عنه بدون تسكين الهاء فيحركها منونة بالنصب، ويقطع الألف من (الله).\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٢/ ٢٥٣.\nوهي رواية روح، وزيد عنه، وليست من المقروء به، ولذلك لم يذكرها ابن الجزري في \"النشر في القراءات العشر\" ولا شراح الشاطبية، وذكرها ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ١٦٤)، وابن جني في \"المحتسب\" ١/ ٢٢١.\n(٢) وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٤١)، \"إعراب القراءات الشواذ\" للعكبري ١/ ٤٦٢.\nوالقراءة المعتمدة في قوله (شهادة الله) هي بنصب (شهادة) وخفض (الله)، على أن (شهادة) مضافة إلى (الله)، وهي القراءة المتواترة عن العشرة.\n(٣) سقط من (ت).","vol":"11","page":537},{"text":"عباس: أن الإناء وجد بمكة، فقالوا: اشتريناه من تميم وعدي.\nوقال الآخرون: لما طالت المدة أظهرا الإناء، فبلغ ذلك بني سهم، فأتوهما في ذلك، فقالا: إن كنا قد اشترينا منه هذا الإناء، فقالوا: ألم تزعما أن صاحبنا لم يبع شيئًا من متاعه؟\nقالا: لم يكن عندنا بينة، فكرهنا أن نقر لكم به، فكتمناكموه لذلك، فرفعوهما إلى رسول الله - ﷺ -، فأنزل الله ﷿ (١)\n\n<span data-type=\"title\" id=toc-1144>١٠٧ </span>- ﴿فَإِنْ عُثِرَ﴾\nأي: أطلع وظهر، وأصل العثر: الوقوع والسقوط على الشيء، ومنه قولهم: عثرتْ إصبع فلان بكذا إذا صدمته وأصابته، ووقعت عليه (٢)، وقال الأعشى:\nبذات لوث عَفَرْنَاة إذا عثرَتْ ... فالتعس أدنى لها من أن أقول لعا\nيعني بقوله (عثرت): أصابت منسم خفها حجرًا أو غيره، ثم يستعمل ذلك في كل واقع على شيء كان عنه خفيًّا، كقولهم في أمثالهم: عثرت على الغزل بأخرة، فلم تدع بنجد قردة (٣).\n_________\n(١) بقية من الحديث السابق عن تميم.\n(٢) هذِه عبارة الطبري في \"جامع البيان\" ٧/ ١١٢.\nوانظر: \"لسان العرب\" لابن منظور (عثر).\n(٣) هذا مثل يضرب في التفريط مع الإمكان، ثم الطلب لشيء قد فات، ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ١٨١، والميداني في \"مجمع الأمثال\" ١/ ٣٩٥. ومن عند قوله: وأصل العثر إلى هنا نقله المصنف من الطبري في \"جامع البيان\" ٧/ ١١٢. =","vol":"11","page":538},{"text":"﴿عَلَى أَنَّهُمَا﴾ يعني: الوصيين ﴿اسْتَحَقَّا﴾ استوجبا ﴿إِثْمًا﴾ بأيمانهما الكاذبة وخيانتهما ﴿فَآخَرَانِ﴾ من أولياء الميت ﴿يَقُومَانِ مَقَامَهُمَا﴾ يعني: مقام الوصيين ﴿مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ﴾ قرأ الحسن وحفص بفتح التاء، وهي قراءة على وأبي، أي: وجب عليهم الإثم، يقال: حق واستحق، بمعنى واحد، ثم قال ﴿الْأَوْلَيَانِ﴾ رجع إلى قوله ﴿فَآخَرَانِ﴾ ولم يرتفع بالاستحقاق (١)، وقرأ الباقون (استحق) بضم التاء على المجهول، يعني: الذين استحق فيهم ولأجلهم الإثم، وهم ورثة الميت، استحق الحالفان بسببهم وفيهم الإثم.\n(على) (٢) بمعنى (في)، كقوله: ﴿عَلَى مُلْكِ سُلَيْمَانَ﴾ (٣) أي: في ملك سليمان، وقال صخر الغي (٤):\n_________\n= وقوله: بأخرة، أي: أخيرا، وقردة هو ما تمعط من الصوف، وصار نفاية يرمي.\nانظر: \"لسان العرب\" لابن منظور (قرد).\n(١) وقيل: رفع بالفعل استحق، وقيل: هو خبر مبتدأ محذوف، تقديره: وهما الأوليان ﴿الْأَوْلَيَانِ﴾ تثنية الأولى.\n(٢) التي في قوله ﴿عَلَيْهِمُ﴾ وقد نقل المصنف هذا من كلام الطبري في \"جامع البيان\" ٧/ ١٢٠.\n(٣) البقرة: ١٠٢.\n(٤) كذا في النسخ، والصواب أن البيت قائله أبو المثلم الهذلي، يخاصم صخر الغي، بسبب دم كان أبو المثلم يطلب ديته، والبيت في \"ديوان الهذليين\" ٢/ ٢٢٤، \"جامع البيان\" للطبري ٧/ ١٢٠.","vol":"11","page":539},{"text":"متى ما تنكروها تعرفوها ... على أقطارها علق نفيثُ\n﴿الْأَوْلَيَانِ﴾ بالجمع، قراءة أكثر أهل الكوفة، واختيار يعقوب، أي: من الذين الأولين، وقرأ الحسن (الأولان) وقرأ الآخرون (١) ﴿الْأَوْلَيَانِ﴾ على نعت (الآخران)، وإنما جاز ذلك و﴿الْأَوْلَيَانِ﴾ معرفة، و(الآخران) نكرة؛ لأنه حين قال ﴿مِنَ الَّذِينَ﴾ وحدّهما ووصفهما، صارا كالمعرفة في المعنى (٢).\n﴿فَيُقْسِمَانِ بِاللَّهِ لَشَهَادَتُنَا﴾ أي: والله لشهادتنا ﴿أَحَقُّ مِنْ شَهَادَتِهِمَا﴾ يعني: يميننا أحق من يمينهما، نظيره قوله ﷿ ﴿فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ﴾ (٣) في قصة اللعان، أراد الإيمان، وهذا كقول القائل: أشهد\n_________\n(١) في (ت): الباقون.\n(٢) والخلاصة أن في قوله ﴿اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيَانِ﴾ ثلاثة قراءات متواترة، وما عداها فشاذ:\n١ - بفتح تاء (استحق)، وتثنية ﴿الْأَوْلَيَانِ﴾، وهذِه لحفص عن عاصم، وأخرجها الطبري في \"جامع البيان\" ٧/ ١١٩ عن علي، وعن أبي.\n٢ - بضم تاء (استُحِقَّ)، وكسر الحاء، وجمع ﴿الْأَوْلَيَانِ﴾، وهذِه قراءة شعبة عن عاصم، وحمزة، ويعقوب، وخلف.\n٣ - بضم تاء (استحق) وكسر الحاء، وتثنية ﴿الْأَوْلَيَانِ﴾، وهذِه قراءة أبي جعفر، ونافع، وأبي عمرو، وابن كثير، وابن عامر، والكسائي.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران (ص ١٦٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٦، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٥٤٤، \"الحجة\" لابن زنجلة (ص ٢٣٨)، \"الكشف في القراءات العشر\" لمكي ١/ ٤٢٠.\n(٣) النور: ٦.","vol":"11","page":540},{"text":"بالله، أي: أقسم ﴿وَمَا اعْتَدَيْنَا﴾ في يميننا ﴿إِنَّا إِذًا لَمِنَ الظَّالِمِينَ﴾.\nفلما نزلت هذِه الآية قام عمرو بن العاص، والمطلب بن أبي وداعة السهميان فحلفا بالله بعد العصر، فدُفع الإناء إليهما وإلى أولياء الميت، فكان تميم الداري بعدما أسلم، وبايع النبي - ﷺ - يقول: صدق الله ورسوله، أنا أخذت الإناء، فأتوب إلى الله وأستغفره (١).\nوإنما انتقل اليمين إلى الأولياء لأن الوصيين صح عليهما الإناء، ثم ادعيا أنهما ابتاعاه، وكذلك إذا ادعى الوصي أن الموصي أوصى له بشيء ولم تكن له ثم بينة، وكذلك إذا ادعى رجل قبل رجل مالًا، فأقر المدعى عليه بذلك ثم ادعى قضاءه، فيكون القول قول رب الدين، وكذلك إذا ادعى سلعة في يد رجل فاعترف بذلك، ثم ادعى أنه اشتراها من المدعي، أو وهبها منه المدعي فإن في هذِه المسائل وأشباهها يحكم برد اليمين على المدعي.\nوروى محمد بن إسحاق (٢)، عن أبي النضر (٣)، عن باذان مولى أم هانئ (٤)، عن ابن عباس، عن تميم الداري (٥) قال: بعنا الإناء بألف درهم، فقسمناها أنا وعدي، فلما أسلمت تأثمت من ذلك، بعدما\n_________\n(١) قطعة من حديث تميم السابق.\n(٢) صاحب المغازي، صدوق، يدلس، ورمي بالتشيع والقدر.\n(٣) محمد بن السائب، الكلبي، متهم بالكذب، ورمي بالرفض.\n(٤) ضعيف، يرسل.\n(٥) صحابي، مشهور.","vol":"11","page":541},{"text":"حلفت كاذبًا، فأتيت موالي الميت فأخبرتهم أن عند صاحبي مثلها، فوثبوا إليه، وأتوا به إلى رسول الله - ﷺ - فسألهم البينة، فلم يكن، فأمر الموالي أن يحلفوا، فحلف عمرو والمطلب، فنزعت الخمسمائة من عدي، فرددت أنا الخمسمائة (١)، فذلك قوله ﷿.\n\n<span data-type=\"title\" id=toc-1145>١٠٨ </span>- ﴿ذَلِكَ أَدْنَى أَنْ يَأْتُوا بِالشَّهَادَةِ عَلَى وَجْهِهَا﴾\nأي: ذلك أجدر، وأحرى أن يأتي الوصيان بالشهادة على وجهها، وسائر الناس أمثالهم إذا خافوا رد اليمين، وإلزامهم الحق.\n﴿أَوْ يَخَافُوا أَنْ تُرَدَّ أَيْمَانٌ بَعْدَ أَيْمَانِهِمْ وَاتَّقُوا اللَّهَ وَاسْمَعُوا وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ﴾.\nواختلفوا في حكم هذِه الآية، فقال بعضهم: هي منسوخة، وروي ذلك عن ابن عباس (٢).\nوقال الآخرون: هي محكمة، وهو الصواب (٣).\n\n<span data-type=\"title\" id=toc-1146>١٠٩ </span>- ﴿يَوْمَ﴾ أي: اذكروا واحذروا يوم ﴿يَجْمَعُ اللَّهُ الرُّسُلَ﴾\nوهو (٤) يوم القيامة، ﴿فَيَقُولُ﴾ لهم ﴿مَاذَا أُجِبْتُمْ﴾ أي: ما الذي أجابتكم أمتكم؟ وما الذي رد عليكم قومكم حين دعوتموهم إلى\n_________\n(١) فيه الكلبي متهم، بالكذب.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ١٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٣٥، من طريق العوفي، وهو ضعيف، كما سبق بيانه.\n(٣) انظر: \"الناسخ والمنسوخ\" لأبي عبيد (ص ١٦٠)، \"الناسخ والمنسوخ\" للنحاس ٢/ ٣٠١، \"نواسخ القرآن\" لابن الجوزي (ص ٣٢١)، وهو الحق.\n(٤) من (ت).","vol":"11","page":542},{"text":"توحيدي وطاعتي؟ ﴿قَالُوا﴾ أي: فيقولون: ﴿لَا عِلْمَ لَنَا﴾ قال ابن عباس: معناه: لا علم لنا إلا علم أنت أعلم به منا (١).\nوقال ابن جريج: معنى قوله ﴿مَاذَا أُجِبْتُمْ﴾ أي: ما عملوا، وأحدثوا بعدكم فيقولون ﴿لَا عِلْمَ لَنَا﴾ (٢).\nوقال الحسن، ومجاهد، والسدي: من هول ذلك اليوم يفزعون ويذهلون عن الجواب، ثم يجيبون بعدما تثوب إليهم عقولهم بالشهادة على أممهم (٣).\n\n<span data-type=\"title\" id=toc-1147>١١٠ </span>- ﴿إِذْ قَالَ اللَّهُ﴾\nيعني: حين قال الله: ﴿يَاعِيسَى ابْنَ مَرْيَمَ﴾ محل ﴿عِيسَى﴾ نصب؛ لأنه نداء منسوب إذا جعلته نداء واحدًا، وإن شئت جعلته نداءين فيكون (عيسى) في محل الرفع؛ لأنه نداء مفرد و(ابن) في موضع\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ١٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٣٦، من رواية علي بن أبي طلحة عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ١٢٦.\n(٣) هذِه العبارة اقتبسها المصنف من كلام الطبري في \"جامع البيان\" ٧/ ١٢٥ قبل سرده للأقوال، ثم أخرج أقوالهم، وأخرجها عنهم ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٣٥ - ١٢٣٦.\nوأخرج قول مجاهد عبد الرزاق في \"تفسير القرآن\" ١/ ٢٠١، وابن المنذر، والفريابي، وعبد بن حميد، وأبو الشيخ، كما في \"الدر المنثور\" للسيوطي ٢/ ٦٠٦.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٣٥ الأثر عن ابن عباس. ويكون قوله ﴿ابْنَ مَرْيَمَ﴾ نعتًا أو بدلًا.","vol":"11","page":543},{"text":"النصب لأنه نداء مضاف (١)، وتقدير الكلام: يا عيسى مفرد (٢) ابن مريم.\nونظيره قول الحرمازي (٣):\nيا حكم بن المنذر بن الجارود ... أنت الجواد بن الجواد بن الجود\nلك في (حكم) الرفع، والنصب، وليس في (ابن المنذر) غير النصب (٤).\n﴿اذْكُرْ نِعْمَتِي﴾ قال الحسن: ذكر النعمة: شكرها (٥)، وأراد بقوله ﴿نِعْمَتِي﴾ نعمي، لفظه واحد، ومعناه الجمع، كقوله تعالى:\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٢/ ٢٢٠، \"إملاء ما مَنَّ به الرحمن\" للعكبري ١/ ٢٣١.\n(٢) من (ت).\n(٣) عبد الله بن الحارث الأعور الأعشى، ذكره ابن حجر في الصحابة؛ لقول ابن أبي حاتم.\nانظر: \"الإصابة\" لابن حجر ٤/ ٩، وأنه عاش إلى الدولة الأموية.\nوالحرمازي، بكسر الحاء، وسكون الراء، في آخرها زاي، نسبة إلى بني الحرماز ابن مالك بن عمرو بن تميم.\nانظر: \"الأنساب\" للسمعاني ٢/ ٢٠٦.\nوالبيت ذكره القرطبي في \"الجامع لأحكام القرآن\" ٦/ ٣٦٢، وأبو حيان في \"البحر المحيط\" ٤/ ٥٥، وابن حجر في \"الإصابة\" ١/ ٤٤٢.\n(٤) انظر: \"الدر المصون\" للسمين الحلبي ٤/ ٤٩١ - ٤٩٢، ففيه فوائد.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ١١٦.\nوقيل: سيكلم الناس حينما ينزل آخر الزمان لقتل الدجال، وهو قول ابن زيد.","vol":"11","page":544},{"text":"﴿وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا﴾ أراد نعم الله؛ لأن العدد لا يقع على الواحد.\n﴿عَلَيْكَ﴾ يا عيسى ﴿وَعَلَى وَالِدَتِكَ﴾ مريم، ثم ذكر النعم فقال: ﴿إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ﴾ قويتك، وأعنتك بجبريل، ﴿تُكَلِّمُ النَّاسَ فِي الْمَهْدِ﴾ يعني: وتكلم الناس في المهد صبيا، ﴿وَكَهْلًا﴾ نبيا (١).\nقال ابن عباس: أرسله الله وهو ابن ثلاثين سنة، فمكث في رسالته ثلاثين شهرًا، ثم رفعه الله إليه (٢).\n﴿وَإِذْ عَلَّمْتُكَ الْكِتَابَ﴾ يعني: الخط ﴿وَالْحِكْمَةَ﴾ يعني: العلم والفهم ﴿وَالتَّوْرَاةَ وَالْإِنْجِيلَ وَإِذْ تَخْلُقُ﴾ تجعل، وتصور، وتقدر، نظيره قوله: ﴿فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ﴾ (٣) أي: المصورين. ﴿مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ﴾ كصورة الطير، ﴿بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا﴾ يطير ﴿بِإِذْنِي وَتُبْرِئُ﴾ وتصحح وتشفي ﴿الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي وَإِذْ تُخْرِجُ الْمَوْتَى﴾ من قبورهم أحياء ﴿بِإِذْنِي﴾ فأحيا سام بن نوح، ورجلين، وامرأة، وجارية، ﴿وَإِذْ كَفَفْتُ﴾ أي؛ منعت وصرفت ﴿بَنِي إِسْرَائِيلَ﴾ يعني: اليهود ﴿عَنكَ﴾ حين هموا بقتلك ﴿إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ﴾ يعني: الدلالات المعجزات، وهي التي ذكرنا ﴿فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَذَا﴾ ما هذا ﴿إِلَّا سِحْرٌ مُبِينٌ﴾ يعني: ما جاءهم به من\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣/ ٢٧٢ - ٢٧٣.\n(٢) انظر: \"جامع البيان\" للطبري ٧/ ١٢٧.\n(٣) المؤمنون: ١٤.","vol":"11","page":545},{"text":"البينات، ومن قرأ ﴿ساحرٌ﴾ (١) بالألف فإنه راجع إلى عيسى -﵇-.\n[١٣٣٨] أخبرنا محمد بن عبد الله بن حمدون (٢)، أخبرنا مكي بن عبدان (٣)، حدثنا أبو الأزهر (٤)، ثنا أسباط (٥)، عن حصين (٦)، عن مجاهد (٧)، عن عبيد بن عمير (٨) قال: لما قال الله لعيسى ﴿اذْكُرْ نِعْمَتِي عَلَيْكَ﴾ كان يلبس الشعر، ويأكل الشجر، ولا يدخر شيئًا لغد، ولم يكن له بيت فيخرب، ولا ولد فيموت، أينما أدركه المساء بات (٩).\n_________\n(١) وهي قراءة حمزة، والكسائي، وخلف. والباقون بحذف الألف.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران (ص ١٦٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٦.\n(٢) عالم، زاهد، لم يذكر بجرح أو تعديل.\n(٣) المحدث، الثقة، المتقن.\n(٤) أحمد بن الأزهر، صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٥) ابن محمد، ثقة.\n(٦) ابن عبد الرحمن السلمي، روى عن مجاهد، والنخعي، وخلق، وعنه الأعمش، وشعبة، كان ثقة مأمونًا، تغير حفظه في الآخر، توفي سنة (١٣٦ هـ).\nانظر: \"الطبقات الكبرى\" لابن سعد ٦/ ٣٣٨، \"تهذيب الكمال\" للمزي ٦/ ٥١٩، \"الكاشف\" للذهبي ١/ ٢٣٧، \"تهذيب التهذيب\" لابن حجر ١/ ٤٤١.\n(٧) ثقة، إمام في التفسير وفي العلم.\n(٨) من كبار التابعين، مجمع على ثقته.\n(٩) [١٣٣٨] الحكم على الإسناد:\nإسناده صحيح إلى عبيد بن عمير.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٣/ ٢٧٣ من طريق هناد بن السري عن محمد ابن فضيل، عن حصين، عن مجاهد. . به.","vol":"11","page":546},{"text":"<span data-type=\"title\" id=toc-1148>١١١ </span>- قوله: ﴿إِذْ قَالَ الْحَوَارِيُّونَ﴾\nأي: ألهمتهم وقذفت في قلوبهم الرعب (١).\nوالوحي على أقسام: وحي بمعنى: إرسال جبريل إلى الرسل، ووحي بمعنى: الإلهام، كالإيحاء إلى أم موسى والنحل، ووحي بمعنى: الإعلام في حال اليقظة والمنام (٢).\nوقال أبو عبيدة: يعني: أمرت (٣)، و﴿إِلى﴾ صلة، يقال: أوحى ووحى، قال الله تعالى: ﴿بِأَنَّ رَبَّكَ أَوْحَى لَهَا (٥)﴾، وقال العجاج:\nوحى لها القرار فاستقرت (٤) ...\nأي: أمرها بالقرار فقرت.\nوالحواريون خواص أصحاب عيسى.\nقال الحسن: كانوا قصارين (٥).\nوقال مجاهد: كانوا صيادين (٦).\n_________\n(١) من (ت).\n(٢) انظر: \"جامع البيان\" للطبري ٣/ ٢٢٦، \"الإتقان\" للسيوطي ١/ ١٤١ - ١٤٢، \"مناهل العرفان\" للرزقاني ١/ ٥٦ فالوحي في الآية بمعنى الإلهام، والإلقاء في النفس، وليس هو وحي النبوة.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٨٢.\n(٤) \"ديوانه\" (ص ٥)، \"مجاز القرآن\" لأبي عبيدة ١/ ١٨٢، \"جامع البيان\" للطبري ٣/ ٢٢٦، ٤/ ٢١٣، \"لسان العرب\" لابن منظور (وحى).\n(٥) أي: كانوا يبيضون الثياب ويغسلونها.\nانظر: \"جامع البيان\" للطبري ٣/ ٢٨٧.\n(٦) ذكره ابن عادل الدمشقي في \"اللباب\" ٥/ ٢٦٢.","vol":"11","page":547},{"text":"وقيل: كانوا ملاحين (١).\nوقال قتادة: الحواريون: الوزراء (٢).\nقال عكرمة: هم الأصفياء (٣).\nوكانوا اثني عشر رجلًا: بطرس (٤)، ويعقوب، ويحنس (٥)، واندرابيس (٦)، وفيلس، وتلما (٧)، ومنتا (٨)، وتوماس (٩)، ويعقوب ابن حلفانا (١٠)، وتداوسيس (١١)، وقنانيا (١٢)، وتودس (١٣) -﵇-.\n﴿أَنْ آمِنُوا بِي وَبِرَسُولِي﴾ عيسى ﴿قَالُوا﴾ حين لقنهم ووفقهم ﴿ءَامَنَّا\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٢/ ٤٢.\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ٣/ ٢٨٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٨٧ عن الضحاك، ثم رجح ﵀ أن الحواريين سموا بذلك لشدة بياض ثيابهم، ولأنهم كانوا قصارين يغسلون الثياب. ويقال له سمعان.\n(٤) كذا في النسخ، وفي العهد الجديد: يوحنا، أخو يعقوب.\n(٥) كذا في النسخ، وفي العهد الجديد: أندراوس أخو بطرس.\n(٦) كذا في النسخ، وفي العهد الجديد: قوما، ومتى العشار.\n(٧) كذا في النسخ، وفي العهد الجديد: قوما، ومتى العشار.\n(٨) كذا في النسخ، وفي العهد الجديد: برثولماوس.\n(٩) كذا في النسخ، وفي العهد الجديد: يعقوب بن حلفى.\n(١٠) كذا في النسخ، وفي العهد الجديد: ولباوس، الملقب نداوس.\n(١١) كذا في النسخ، وفي العهد الجديد: سمعان القانوي.\n(١٢) كذا في النسخ، وفي العهد الجديد مكانه: يهوذا الأسخريوطي.\n(١٣) انظر: \"الكتاب المقدس\" العهد الجديد، إنجيل متى، \"الإصحاح العاشر\" (ص ١٦).","vol":"11","page":548},{"text":"وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1149>١١٢ </span>- ﴿إِذْ قَالَ الْحَوَارِيُّونَ يَاعِيسَى ابْنَ مَرْيَمَ هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ يُنَزِّلَ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ﴾\nقرأ علي (١)، وعائشة (٢)، وابن عباس (٣)، وسعيد بن جبير (٤)، ومجاهد (هل تستطيع) بالتاء ﴿رَبُّكَ﴾ بنصب الباء، وهو اختيار الكسائي، وأبي عبيد (٥) على معنى: هل تستطيع أن تدعو أو تسأل ربك، كقوله ﴿وسَئلِ القرية﴾ (٦).\n_________\n(١) أخرجها عنه سعيد بن منصور في \"سننه\" ٤/ ١٦٧٧ (٨٦٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٤٣.\n(٢) أخرجها عنها الطبري في \"جامع البيان\" ٧/ ١٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٤٣.\n(٣) أخرجها عنه سعيد بن منصور في \"سننه\" ٤/ ١٦٧٩ (٨٦٤) من طريق مجاهد عنه، فهي قراءتهما.\n(٤) أخرجها الطبري في \"جامع البيان\" ٧/ ١٢٩، وسعيد بن منصور في \"سننه\" ٤/ ١٦٨٠ (٨٦٥) عن سعيد بن جبير، عن ابن عباس.\n(٥) وقرأ بها معاذ بن جبل، وأخبر أن النبي - ﷺ - أقرأه كذلك، أخرج ذلك عنه الحاكم في \"المستدرك\" ٢/ ٢٦٠، والدوري في \"جزئه\" (ص ٩٢) (٤٢) وفي سنده عندهما محمد بن سعيد المصلوب، وهو كذاب، وأخرجه الترمذي في كتاب القراءات (٢٩٣٠)، والطبراني في \"المعجم الكبير\" ٢٠/ ٦٩ (٢٨)، وفي إسناده عندهما ابن أنعم الإفريقي، ورشدين بن سعد وهما ضعيفان.\nوقرأ بها أيضًا أبو عبد الرحمن السلمي، كما أخرج ذلك عنه سعيد بن منصور في \"سننه\" ٤/ ١٦٨١ (٨٦٩).\n(٦) يوسف: ٨٢.","vol":"11","page":549},{"text":"وقالوا: لأن الحواريين لم يكونوا شاكين في قدرة الله.\nوقرأ الباقون ﴿يَسْتَطِيعُ﴾ بالياء ﴿رَبُّكَ﴾ برفع الباء (١)، وقالوا: إنهم لم يشكوا في قدرة الله، وإنما معناه: هل ينزل أم لا؟ كما يقول الرجل لصاحبه: هل تستطيع أن تنهض معي؟ وهو يعلم أنه مستطيع، وإنما يريد: هل تفعل ذلك أم لا؟ (٢).\nوأجراه بعضهم على الظاهر، فقالوا: غلط القوم وكانوا بشرًا، فقال لهم عيسى عند الغلط، استعظامًا لقولهم ﴿هَلْ يَسْتَطِيعُ رَبُّكَ﴾: ﴿اتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ أي: أن تشكوا في قدرة الله، أو تنسبوه إلى عجز أو نقصان (٣).\n_________\n(١) الكسائي وحده هو الذي قرأ بالباء ونصب ﴿رَبُّكَ﴾، وبقية العشرة بالياء ورفع ﴿رَبُّكَ﴾.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران (ص ١٦٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٦.\nوانظر: في توجيه القراءتين: \"حجة القراءات\" لابن زنجلة (ص ٢٤٠ - ٢٤١)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٤٤٢.\n(٢) هذِه عبارة الطبري في \"جامع البيان\" ٧/ ١٢٩.\nويدل على هذا قولهم بعد ذلك: ﴿وَتَطْمَئِنَّ قُلُوبُنَا وَنَعْلَمَ أَنْ قَدْ صَدَقْتَنَا﴾ مما يدل على أن قلوبهم ما زالت غير موقنة بقدرة الله تعالى.\n(٣) قال الطبري في \"جامع البيان\" ٧/ ١٣٠: ... فلا بيان أبين من هذا الكلام في أن القوم كانوا قد خالط قلوبهم مرض وشك في دينهم وتصديق رسولهم، وأنهم سألوا ما سألوا من ذلك اختبارًا.\nثم أخرج قول ابن عباس، والسدي، تأكيدًا أن في قلوبهم شكا وريبا، وهو متجه.","vol":"11","page":550},{"text":"والمائدة هي: الخوان الذي عليه الطعام (١)، وهي فاعلة، من ماده يميده، إذا أعطاه وأطعمه كقولهم: ماره يميره، وغاره يغيره، وامتاد افتعل منه، قال رؤبة (٢):\nنهدي رؤوس المترفين الأنداد ... إلى أمير المؤمنين الممتادْ\n(يعني: المستعطى) (٣).\nفالمائدة (٤) المطعمة المعطية الآكلين الطعام، وسمى الطعام أيضًا مائدة على الجوار، لأنه يؤكل على المائدة (٥)، كقولهم للمطر: سماء، وللشحم: ندى.\nوقال أهل الكوفة: سميت مائدة لأنها تميد الآكلين، أي تميل (٦)، ومنه قوله تعالى: ﴿وَأَلْقَى فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ﴾ (٧)\n_________\n(١) انظر: \"القاموس المحيط\" للفيروزآبادي (ماد).\n(٢) البيت في \"ديوانه\" (ص ٤٠).\nوانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٨٣، \"جامع البيان\" للطبري ٧/ ١٣١، \"لسان العرب\" لابن منظور (ميد).\n(٣) من (ت).\nويعني ببيته: أننا نقتل الخارجين على أمير المؤمنين، ثم نهدي إليه رؤوسهم، فهو المستعطي، والمسؤول.\n(٤) في (ت): هي.\n(٥) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٧٨٢) (ميد).\n(٦) انظر: \"معاني القرآن\" للزجاج ٢/ ٢٢٠.\n(٧) النحل: ١٥.","vol":"11","page":551},{"text":"وقال الشاعر (١):\nوأقلقني قتل الكنانيِّ بعدهُ ... وكادت بي الأرضُ الفضاء تميدُ\nوقال أهل البصرة: هي فاعلة بمعنى المفعول، أي: ميد بالآكلين إليها، كقوله تعالى: ﴿عِيشَةٍ رَاضِيَةٍ﴾ (٢) أي: مرضية (٣)، قال عيسى مجيبًا لهم: ﴿وَاتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ فلا تشكوا في قدرته، وقيل: اتقوا الله أن تسألوه شيئًا لم تسأله الأمم قبلكم (٤).\n\n<span data-type=\"title\" id=toc-1150>١١٣ </span>- ﴿قَالُوا﴾ إنما سألنا لأنا ﴿نُرِيدُ أَنْ نَأْكُلَ مِنْهَا﴾\nفنستيقن قدرته ﴿وَتَطْمَئِنَّ﴾ وتسكن ﴿قُلُوبُنَا وَنَعْلَمَ أَنْ قَدْ صَدَقْتَنَا﴾ بأنك رسول الله، ﴿وَنَكُونَ عَلَيْهَا مِنَ الشَّاهِدِينَ﴾ لله بالوحدانية، والقدرة، ولك بالنبوة والرسالة.\nوقيل: ونكون عليها من الشاهدين لك عند بني إسرائيل، إذا رجعنا إليهم (٥).\n\n<span data-type=\"title\" id=toc-1151>١١٤ </span>- فـ ﴿قَالَ عِيسَى ابْنُ مَرْيَمَ﴾\nعند ذلك ﴿اللَّهُمَّ رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ﴾ حال رد إلى\n_________\n(١) البيت لليزيدي، صاحب الكسائي، ضمن قصيدة يرثيه بها، ذكره الخطيب في \"تاريخ بغداد\" ٢/ ١٨١، ١١/ ٤١٣. وفيها: موت الكسائي بدل: قتل الكناني.\n(٢) القارعة: ٧.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٨٢.\n(٤) ذكره الواحدي في \"الوسيط\" ٢/ ٢٤٦، والبغوي في \"معالم التنزيل\" ٣/ ١١٧.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ١١٨.","vol":"11","page":552},{"text":"الاستقبال، أي: كائنة، فلذلك رفع (١)، كقوله ﴿فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا (٥) يَرِثُنِي﴾ (٢)، ﴿فَأَرْسِلْهُ مَعِيَ رِدْءًا يُصَدِّقُنِي﴾ (٣) في قراءة من رفع (٤).\nوقرأ عبد الله والأعمش: (تكن لنا) بالجزم على جواب الدعاء، ﴿لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا﴾ أي: عائدة من الله علينا وحجة وبرهانًا (٥)، والعيد اسم لما اعتدته وعاد إليك من كل شيء، ومنه قيل ليوم الفطر والأضحى: عيد، لأنهما يعودان كل سنة، ويقال لطيف الخيال: عيد (٦).\n_________\n(١) انظر: \"معاني القرآن\" للأخفش ٢/ ٤٨٠، \"الدر المصون\" للسمين الحلبي ٤/ ٥٠٣.\n(٢) مريم: ٥.\n(٣) القصص: ٣٤.\n(٤) وهما عاصم وحمزة، وباقي العشرة بالجزم ﴿يُصَدِّقُنِي﴾.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٨٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤١.\nوأما في قوله تعالى: ﴿تَكُونُ لَنَا﴾ فليس للعشرة إلا الرفع، وأما الجزم، الذي روي عن ابن مسعود، والأعمش، فشاذ، لا يقرأ به.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٤٢)، \"إعراب القراءات الشواذ\" ١/ ٤٦٥.\nوقوله تعالى: ﴿يَرِثُنِي وَيَرِثُ﴾ قرأ بجزم الثاء أبو عمرو والكسائي، وقرأ برفعها باقي العشرة.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٧.\n(٥) هذِه عبارة أبي عبيدة في \"مجاز القرآن\" ١/ ١٨٣.\n(٦) انظر: كل هذا في \"لسان العرب\" لابن منظور (عود).","vol":"11","page":553},{"text":"قال الشاعر (١):\nيا عِيدُ ما لك من شوق وإيراقِ ... ومرّ طيفٍ على الأهوال طَرَّاقِ\nوقال آخر (٢):\nاعتاد قلبك من حبيبك عيدهُ ... شوق عناك، فأنت عنه تذودهُ\nوأنشد الفراء (٣):\nفواكبدي من لاعج الحبّ والهوى ... إذا أعتاد قلبي من أميمةَ عيدها\nوأصله عود بالواو؛ لأنه من عاد يعود إذا رجع، فقلبت الواو ياء لكسرة ما قبلها، مثل الميزان، والميقات، والميعاد.\nقال السدي: معناه نتخذ اليوم الذي نزلت فيه عيدًا نعظمه، نحن ومن بعدنا (٤).\n_________\n(١) هو تأبط شرًا، والبيت في \"ديوانه\" (ص ١٢٥)، وفي \"لسان العرب\" لابن منظور (عود)، \"المفضليات\" للمفضل الضبي (ص ٢٧)، \"الدر المصون\" للسمين الحلبي ٤/ ٥٠٤.\n(٢) البيت لم أجده بعد البحث عنه.\n(٣) البيت للأعشى، وقد ذكره ابن عادل الدمشقي في \"اللباب\" ٦/ ٦١٠، والسمين الحلبي في \"الدر المصون\" ٤/ ٥٠٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٤٩.","vol":"11","page":554},{"text":"وقال سفيان: نصلي فيه (١).\nوقال الخليل بن أحمد: العيد كل يوم مجمع، كأنهم عادوا إليه (٢).\nوقال أبو بكر الأنباري (٣): سمي عيدًا للعود من الترح إلى الفرح، فهو يوم سرور للخلق كلهم، ألا ترى أن المسجونين في ذلك اليوم لا يطالبون. ولا يعاقبون، ولا تصطاد الوحوش والطيور، ولا ينفذ الصبيان إلى المكاتب.\nوقيل: سمي عيدًا لأن كل إنسان يعود إلى قدر منزلته، ألا ترى اختلاف ملابسهم، ومآكلهم، وأحوالهم، وأفعالهم، فمنهم من\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٤٩.\n(٢) انظر: قوله في: \"مختصر العين\" للزبيدي ١/ ٢٠١، \"اللباب\" لابن عادل الدمشقي ٦/ ٦١٠.\nوالخليل بن أحمد الفراهيدي إمام العربية، ومنشئ علم العروض، حدث عن أيوب، وعاصم الأحول، وكان دينًا، ورعًا، قانعًا، متواضعًا، رأسًا في لسان العرب، مات سنة بضع وستين ومائة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٨٠، \"إنباه الرواة\" للقفطي ١/ ٣٤١، \"سير أعلام النبلاء\" للذهبي ٨/ ٤٢٩، \"بغية الوعاة\" للسيوطي ١/ ٥٥٧.\n(٣) الإمام الحافظ اللغوي، أبو بكر محمد بن القاسم بن بشار بن الأنباري، من أئمة اللغة والنحو، كان يحفظ أكثر من ثلاثمائة ألف بيت، من شواهد القرآن، وكان دينًا، صدوقًا من أهل السنة، مات سنة ثمان وعشرين وثلاثمائة هجرية.\nانظر: \"تاريخ بغداد\" للخطيب ٣/ ١٨١، \"إنباه الرواة\" للقفطي ٣/ ٢٠١، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٧٤، \"غاية النهاية\" لابن الجزري ٢/ ٢٣٠.\nوالنص الذي نقله عنه المصنف موجود في \"اللباب\" لابن عادل الدمشقي ٦/ ٦١٠.","vol":"11","page":555},{"text":"يضيف، ومنهم من يضاف، ومنهم من يرحم، ومنهم من يُرحم (١).\nوقال بعضهم: سمي بذلك لأنه يوم شريف فاضل، تشبيهًا بـ (العيد)، وهو: فحل نجيب كريم، مشهور عند العرب، وينسبون إليه، فيقولون: إبل عيدية (٢)، قال الراعي (٣):\nعيدية طويت على زفراتها ... طي القباطي قد نزلن نزولا\nوقوله ﴿لِأَوَّلِنَا وَآخِرِنَا﴾ يعني: أهل زماننا، ولمن يجيء بعدنا، وقرأ زيد بن ثابت: (لأولينا وآخرينا) على الجمع (٤).\nوقال ابن عباس: يعني: يأكل منها آخر الناس، كما أكل أولهم (٥).\n﴿وَآيَةً مِنْكَ﴾ دلالة وحجة، ﴿وَارْزُقْنَا وَأَنْتَ خَيْرُ الرَّازِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-1152>١١٥ </span>- ﴿قَالَ اللَّهُ﴾ مجيبًا لعيسى ﴿إِنِّي مُنَزِّلُهَا عَلَيْكُمْ﴾\nيعني: المائدة، وقرأ أهل المدينة، والشام، وقتادة، وعاصم ﴿مُنَزِّلُهَا﴾ بالتشديد (٦)، لأنها نزلت مرات، والفعيل يدل على\n_________\n(١) لم أجد هذا القول بعد البحث.\n(٢) انظر: \"اللباب\" لابن عادل الدمشقي ٦/ ٦١٠.\n(٣) هو الراعي النميري، والبيت في \"ديوانه\" (ص ٦٧).\n(٤) كذا في النسخ، والصواب (لأولانا وأخرانا) وهي شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٣٦)، \"البحر المحيط\" لأبي حيان ٤/ ٦٠، \"القراءات الشاذة\" لعبد المفتاح القاضي (ص ٤٢).\n(٥) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٠.\n(٦) يريد أنه قرأ بالتشديد أبو جعفر، ونافع، وعاصم، وابن عامر، وباقي العشرة بالتخفيف. =","vol":"11","page":556},{"text":"التكثير، مرة بعد مرة، كقوله -﷿-: ﴿وَنَزَّلْنَاهُ تَنْزِيلًا﴾ (١).\nوقرأ الباقون بالتخفيف، لقوله ﴿أَنْزِلْ عَلَيْنَا﴾.\n﴿فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ﴾ أي: بعد نزول المائدة ﴿فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ﴾ يعني: عالمي زمانه، فجحد القوم، وكفروا بعد نزول المائدة، فمسخوا قردة وخنازير.\nقال عبد الله بن عمرو: إن أشد الناس عذابًا يوم القيامة المنافقون، ومن كفر من أصحاب المائدة، وآل فرعون (٢).\nواختلف العلماء في المائدة هل نزلت عليهم أم لا؟ فقال مجاهد: ما نزلت المائدة، وهذا مثل ضرب (٣).\nوقال الحسن: والله ما نزلت المائدة، إن القوم لما سمعوا الشرط، وقيل لهم ﴿فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ﴾ استعفوا، وقالوا: لا نريدها، ولا حاجة لنا فيها، فلم تنزل (٤).\nوالصواب أنها نزلت لقوله -﷿-: ﴿إِنِّي مُنَزِّلُهَا عَلَيْكُمْ﴾ ولا يقع في\n_________\n= انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٦٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٦.\n(١) الإسراء: ١٠٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٦، وعبد بن حميد، وأبو الشيخ، كما في \"الدر المنثور\" للسيوطي ٢/ ٦١٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٤٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٥٢، وابن الأنباري في \"الأضداد\" (ص ٣٥١، ٣٥٢).","vol":"11","page":557},{"text":"خبره الخلف، ولتواتر الأخبار عن رسول الله - ﷺ - والصحابة والتابعين وغيرهم من علماء الدين في نزولها (١).\nقال كعب: أنزلت يوم الأحد، لذلك أتخذه النصارى عيدًا (٢).\nواختلفوا في صفتها وكيفية نزولها وما عليها:\nفروى قتادة عن خِلاس (٣) بن عمرو عن عمار بن ياسر، عن رسول الله - ﷺ - قال: \"نزلت المائدة خبزًا ولحمًا، وذلك أنهم سألوا عيسى طعامًا يأكلون منه لا ينفد\"، قال: \"فقيل لهم: فإنها مقيمة لكم، ما لم تخونوا، أو تخبئوا، أو ترفعوا، فإن فعلتم ذلك عذبتكم، قال: فما مضى يومهم حتى خبئوا، ورفعوا وخانوا\" (٤).\n_________\n(١) انظر: كلام الطبري في \"جامع البيان\" ٧/ ١٣٥.\nوأما أن نزول المائدة تواتر عن النبي - ﷺ - فهذا غير دقيق من المصنف ﵀، ولم يقل أحد من المفسرين ذلك، ويمكن تسليم دعوى التواتر في أخبار السلف عن نزولها لكثرة الوارد عنهم.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٥/ ٤١٦ - ٤٢٣ ونزولها هو الذي عليه جمهور المفسرين، وهو الصواب.\n(٢) الأثر لم أجده بعد البحث.\n(٣) بكسر الخاء، وفتح اللام، في آخرها سين، ابن عمرو الهجري، البصري، ثقة، وكان يرسل، حدث عن علي، وعمار، وأبي هريرة، وعنه قتادة، وداود بن هند، وسماعه من عمار صحيح، مات قبل المائة.\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ١٤٩، \"سير أعلام النبلاء\" للذهبي ٤/ ٤٩١، \"تهذيب التهذيب\" ١/ ٥٥٨، \"تقريب التهذيب\" لابن حجر (ص ٣٠٤).\n(٤) أخرجه الترمذي في كتاب التفسير، باب ومن سورة المائدة (٣٥٦١)، والطبري في \"جامع البيان\" ٧/ ١٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" =","vol":"11","page":558},{"text":"وقال إسحاق بن عبد الله: إن بعضهم سرق منها وقال: لعلها لا تنزل أبدًا، فرفعت ومسخوا قردة وخنازير.\nوقال ابن عباس: إن عيسى بن مريم قال لبني إسرائيل: صوموا ثلاثين يومًا، ثم سلوا الله ما شئتم يعطكموه. فصاموا ثلاثين يومًا، فلما فرغوا قالوا: يا عيسى، إنا لو عملنا لأحد فقضينا عمله لأطعمنا طعامًا، وإنا صمنا وجعنا، فادع الله أن ينزل علينا مائدة من السماء. فأقبلت الملائكة بمائدة يحملونها عليها سبعة أرغفة وسبعة أحوات، حتى وضعتها بين أيديهم، فأكل منها آخر الناس كما أكل أولهم (١).\n_________\n= ٤/ ١٢٤٥، وابن الأنباري في \"الأضداد\" (ص ٣٥٠) كلهم من طريق الحسن ابن قزعة حدثنا سفيان بن حبيب حدثنا سعيد، عن قتادة، عن خلاس بن عمرو، عن عمار به.\nوقال الترمذي: هذا حديث غريب، ورواه أبو عاصم، وغير واحد عن سعيد بن أبي عروبة، عن قتادة، وعن خلاس، عن عمار موقوفًا، ولا نعرفه مرفوعًا إلا من حديث الحسن بن قزعة، وأخرجه أبو يعلى في \"مسنده\" ٣/ ١٢ (١٦٥١) من الطريق نفسه.\nثم أخرجه الترمذي في الموضع السابق موقوفًا، وقال: وهذا أصح من حديث الحسن بن قزعة، ولا نعلم للحديث المرفوع أصلًا، وكذلك قال ابن كثير: الموقوف أصح.\nوقد أخرج الموقوف الطبري في \"جامع البيان\" ٧/ ١٣٤ من طريق محمد بن بشار حدثنا ابن أبي عدي، عن سعيد بن أبي عروبة به، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٤٥ من طريق الفضل بن يعقوب الرخامي ثنا أبو عاصم النبيل ثنا سعيد. . به.\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٠، وابن أبي حاتم في \"تفسير القرآن =","vol":"11","page":559},{"text":"وروى عطاء بن السائب عن زاذان وميسرة قال: كانت إذا وضعت المائدة لبني إسرائيل اختلفت عليهم الأيدي من السماء بكل طعام إلا اللحم (١).\nوقال سعيد بن جبير عن ابن عباس: أنزل على المائدة كل شيء إلا الخبز واللحم (٢).\nوقال عطاء: نزل عليها كل شيء إلا السمك واللحم (٣).\nوقال عطية العوفي: نزل من السماء سمكة فيها طعم كل شيء (٤).\nوقال عمار وقتادة: كانت مائدة تنزل من السماء وعليها ثمر من ثمار الجنة (٥).\nوقال وهب بن منبه: أنزل الله تعالى أقرصة من شعير وحيتانا. فقيل لوهب: ما كان ذلك يغني عنهم؟ قال: لا شيء، ولكن الله أضعف لهم البركة، فكان قوم يأكلون ثم يخرجون، ويجيء آخرون فيأكلون، حتى\n_________\n= العظيم\" ٤/ ١٢٤٤، وأبو الشيخ، كما في \"الدر المنثور\" للسيوطي ٢/ ٦١٢.\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٤، ثم أخرجه بإسنادين آخرين.\n(٢) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٤٨ عن سعيد، دون ذكر ابن عباس.\n(٣) لم أعثر على قوله بعد البحث.\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٣، وابن أبي حاتم، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٢/ ٦١٣.\n(٥) سبق تخريج قول عمار، وأما قول قتادة فأخرجه الطبري في \"جامع البيان\" ٧/ ١٣٤، وابن الأنباري في \"الأضداد\" (ص ٣٥١).","vol":"11","page":560},{"text":"أكلوا بأجمعهم وفضل (١).\nوقال الكلبي ومقاتل: استجاب الله لعيسى - ﵁ - فقال: إني منزلها عليكم (كما سألتم) (٢)، فمن أكل من ذلك الطعام ثم لم يؤمن جعلته مثلًا ولعنة لمن بعدهم، قالوا: قد (٣) رضينا. فدعا شمعون الصفا -وكان أفضل الحواريين- فقال: هل معك طعام؟ قال: نعم، معي سمكتان صغيرتان، وستة أرغفة. فقال: علي بها. فقطعهن عيسى قطعًا صغارًا، ثم قال: اقعدوا في روضة وترفقوا رفاقًا، كل رفقة عشرة. ثم قام عيسى ودعا الله فاستجاب الله له، فنزل فيها البركة، فصار خبزًا، صحاحًا وسمكًا صحاحًا، ثم قام عيسى، فجعل يلقي في كل رفقة ما حملت أصابعه، ثم قال: كلوا بسم الله، فجعل الطعام يكثر، حتى بلغ ركبهم، فأكلوا ما شاء الله، وفضل خمس زبل، والناس خمسة آلاف ونيف، فقال الناس جميعًا: نشهد أنك عبده ورسوله. ثم سألوا مرة أخرى، فدعا عيسى فأنزل الله خبزًا وسمكًا: خمسة أرغفة وسمكتين، فصنع بهما ما صنع في المرة الأولى، فلما رجعوا إلى قراهم ونشروا هذا الحديث ضحك منهم من لم يشهدوا، وقالوا لهم: ويحكم، إنما سحر أعينكم. فمن أراد الله به الخير ثبته على بصيرته، ومن أراد فتنته رجع إلى كفره،\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٢٠٠، والطبري في \"جامع البيان\" ٧/ ١٣٣.\n(٢) من (ت).\n(٣) من (ت).","vol":"11","page":561},{"text":"فمسخوا خنازير، ليس فيهم صبي ولا امرأة، فمكثوا بذلك ثلاثة أيام ثم هلكوا، ولم يتوالدوا، ولم يأكلوا، ولم يشربوا، وكذلك كل ممسوخ (١).\nوقال كعب الأحبار: نزلت مائدة منكوسة تطير بها الملائكة بين السماء والأرض عليها كل الطعام إلا اللحم (٢).\nوقال قتادة: كانت تنزل عليهم بكرة وعشية، حيث كانوا كالمن والسلوى لبني إسرائيل (٣).\nوقال يمان بن رئاب: كانوا يأكلون منها ما شاءوا (٤).\nوروى عطاء بن أبي رباح عن سلمان الفارسي أنه قال: والله ما تبع عيسى شيئًا من المساوئ قط، ولا انتهر شيئًا، ولا قهقه ضحكًا، ولا ذب ذبابًا عن وجهه، ولا أخذ على أنفه من نتن شيء قط، ولا عبث قط، ولما مسألة الحواريون أن ينزل عليهم المائدة، لبس صوفًا وبكى، وقال: اللهم ربنا (٥) أنزل علينا مائدة من السماء، وارزقنا عليها طعامًا نأكله وأنت خير الرازقين، فنزلت سفرة حمراء، بين غمامة من فوقها وغمامة من تحتها، وهم ينظرون إليها وهي تهوي منقضة، حتى سقطت بين أيديهم، فبكى عيسى، وقال: اللهم اجعلني من\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ١٢٠.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ١١٩.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ١٢٠.\n(٤) لم أجد قوله بعد البحث.\n(٥) من (ت).","vol":"11","page":562},{"text":"الشاكرين، اللهم اجعلها رحمة ولا تجعلها مثلة وعقوبة، واليهود ينظرون إليها، ينظرون إلى شيء لم يروا مثله قط، ولم يجدوا ريحًا أطيب من ريحه.\nفقال عيسى -﵇-: ليقم أحسنكم عملًا فيكشفَ عنها، ويذكر اسم الله، ويأكل منها، فقال شمعون الصفا -رأس الحواريين-: أنت أولى بذلك منا، فقام عيسى فتوضأ، وصلى صلاة طويلة، وبكى بكاء (١) كثيرًا، ثم كشف المنديل عنها، وقال: بسم الله خير الرازقين، فإذا هو سمكة مشوية ليس عليها فلوسها (٢)، ولا شوك فيها، تسيل سيلا من الدسم، وعند رأسها ملح، وعند ذنبها خل، وحولها من ألوان البقول، ما خلا الكراث وإذا خمسة أرغفة، على واحد منها زيتون، وعلى الثاني عسل، وعلى الثالث بيض (٣)، وعلى الرابع جبن، وعلى الخامس قديد، فقال شمعون: يا روح الله، أمن طعام الدنيا هذا، أم من طعام الآخرة؟\nفقال عيسى: ليس شيء مما ترون طعام الدنيا ولا من طعام الآخرة، ولكنه شيء افتعله الله بالقدرة الغالبة، كلوا مما سألتم يمددكم ويزدكم من فضله.\nفقال الحواريون: يا روح الله، لو أريتنا من هذِه الآية اليوم آية\n_________\n(١) من (ت).\n(٢) أي: لا يلمع جلدها، يقال: شيء مفلس اللون: على جلده لمع.\nانظر: \"القاموس المحيط\" للفيروزآبادي (فلس).\n(٣) في (ت): سمن.","vol":"11","page":563},{"text":"أخرى، فقال عيسى: يا سمكة، أحيي بإذن الله، فاضطربت السمكة وعاد عليها فلوسها وشوكها، ففزعوا منها، فقال عيسى: ما لكم تسألون أشياء إذا أعطيتموها كرهتموها؟ ما أخوفني عليكم أن تعذبوا، يا سمكة، عودي كما كنت بإذن الله، فعادت السمكة مشوية كما كانت.\nقالوا: يا روح الله، كن أول من يأكل منها، ثم نأكل نحن، فقال عيسى معاذ الله أن آكل منها، ولكن يأكل منها من سألها، فخافوا أن يأكلوا منها، فدعا لها عيسى أهل الفاقة والمرض، وأهل البرص، والجذام، والمقعدين، والمبتلين، فقال: كلوا من رزق الله، ولكم المَهْنَأ ولغيركم البلاء، فأكلوا وصدروا عنها ألف وثلثمائة رجل وامرأة من فقير وزمن (١)، ومريض ومبتلى، كلهم شبعان يتجشأ، ثم نظر عيسى إلى السمكة، فإذا هي كهيئتها حين نزلت من السماء، ثم طارت المائدة صعدًا، وهم ينظرون إليها، حتى توارت عنهم، فلم يأكل يومئذ منها زمن إلا صح، ولا مريض إلا برأ، ولا مبتلى إلا عوفي، ولا فقير إلا استغنى ولم يزل غنيًّا حتى مات، وندم الحواريون ومن لم يأكل منها.\nوكانت إذا نزلت اجتمع الأغنياء والفقراء والصغار والكبار والرجال والنساء يزدحمون عليها، فلما رأى ذلك عيسى جعلها نوبة\n_________\n(١) أي: مبتلى، والزمانة العاهة.\n\"لسان العرب\" لابن منظور (زمن).","vol":"11","page":564},{"text":"بينهم، فلبثت أربعين صباحًا، تنزل ضحى، فلا تزال منصوبة يؤكل منها، حتى إذا فاء الفيء طارت صعدًا، وهم ينظرون في ظلها حتى توارت عنهم، وكانت تنزل غبًا، تنزل يومًا، ولا تنزل يومًا، كناقة ثمود، فأوحى الله إلى عيسى: اجعل مائدتي ورزقي للفقراء دون الأغنياء، فعظم ذلك على الأغنياء حتى شكوا، وشككوا الناس فيها، وقالوا: أترون المائدة حقّا تنزل من السماء؟ فقال عيسى لهم: هلكتم، تشمروا لعذاب الله، فأوحى الله تعالى إلى عيسى -﵇- أني شرطت على المكذبين شرطًا أن من كفر بعد نزولها عذبته عذابًا لا أعذبه أحدًا من العالمين.\nفقال عيسى: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ (١١٨)﴾ فمسخ منهم ثلاثمائة وثلاثة وثلاثون رجلًا باتوا من ليلتهم على فرشهم من نسائهم في ديارهم فأصبحوا خنازير، يسعون في الطرقات والكناسات، ويأكلون العذرة في الحشوش، فلما رأى الناس ذلك فزعوا إلى عيسى وبكوا، وبكى على الممسوخين أهلوهم، فلما أبصرت الخنازير عيسى -﵇- بكت وجعلت تطيف بعيسى، وجعل عيسى يدعوهم بأسمائهم واحدًا، واحدًا فيبكون ويشيرون برؤوسهم، ولا يقدرون على الكلام، فعاشوا ثلاثة أيام ثم هلكوا (١).\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٤٦، وأبو الشيخ في \"العظمة\" ٥/ ١٥٣٤ (٩٩).\nوقد كان الأولى بالمصنف ﵀ أن يصون تفسيره عن مثل هذِه الأخبار =","vol":"11","page":565},{"text":"<span data-type=\"title\" id=toc-1153>١١٦ </span>- ﴿وَإِذْ قَالَ اللَّهُ يَاعِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ﴾\nإلى آخر القصة.\nاختلف العلماء في وقت هذِه المقالة.\nفقال السدي وقطرب: إن الله -﷿- قال هذا القول لعيسى حين رفعه إليه، وقالت النصارى فيه ما قالت (١)، واحتجوا بقوله تعالى: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ (١١٨)﴾ ولا خلاف أن الله تعالى لا يغفر لمشرك مات على شركه وإنما معنى الآية: كان تغفر لهم بتوبتهم، ولأن (إذ) للماضي.\nوقال سائر المفسرين: إنما يقول الله له هذا يوم القيامة، وما قبل الآية وما بعدها يدل على هذا، فأما ما قبلها فقوله: ﴿يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ﴾ الآية وما بعدها قوله ﴿هَذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ﴾ الآية، وعلى هذا القول تكون (إذ) بمعنى (إذا) كقوله تعالى: ﴿وَلَوْ تَرَى إِذْ\n_________\n= والأقوال التي لم ترد إلينا بسند صحيح يقطع العذر، ويقيم الحجة، عن المعصوم - ﷺ -، بل هي في الغالب متلقاة عن الإسرائيليين وغيرهم من القصاص والإخباريين، وأصل القصة من حيث نزول المائدة ثابت لا شك فيه، ولكن ما عدا ذلك من التفاصيل والقصص لم يأت به نص معصوم، فكان الواجب عدم الخوض في مثل ذلك، والسكوت عفا سكت الله تعالى عنه، وترك بيانه رسولنا - ﷺ -، إذ لو كان فيه خير لنا لم يتركه الهادي البشير - ﷺ -، وانظر: \"الإسرائيليات والموضوعات\" د. محمد أبو شهبة (ص ٢٦٦ - ٢٧٧).\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٧، وابن أبي حاتم في \"تفسير القرآن =","vol":"11","page":566},{"text":"فَزِعُوا فَلَا فَوْتَ﴾ (١) يعني: إذا فزعوا، وكما قال الأسود بن يعفر (٢):\nفالآن إذ هازلتهن فإنما ... يقلن: ألا لم يذهب الشيخ مذهبا\nيعني: إذا هازلتهن.\nوقال أبو النجم (٣):\nثم جزاه الله عني إذ جزى ... جنات عدن في العلالي العلا\nيعني: إذا جزى.\nوقوله: ﴿إِنْ تُعَذِّبْهُمْ﴾ على التبعيض، يعني: إن تعذب الذين أقاموا\n_________\n= العظيم\" ٤/ ١٢٥٣، عن السدي.\n(١) سبأ: ٥١.\n(٢) النهشلي، يلقب بأعشى بني نهشل، أبو نهشل التميمي، شاعر جاهلي، من سادات تميم كان فصيحًا جوادًا، نادم النعمان بن المنذر، وكف بصره في آخر عمره.\nانظر: \"الشعر والشعراء\" لابن قتيبة (ص ١٥٢)، \"الأعلام\" للزركلي ١/ ٣٣٠.\nوالبيت ذكره الطبري في \"جامع البيان\" ٧/ ١٣٧، وابن الأنباري في \"الأضداد\" (ص ١١٩)، وهو في \"خزانة الأدب\" للبغدادي ٤/ ١٠٣.\n(٣) هو أبو النجم العجلي، الفضل بن قدامة، وفد على سليمان وهشام ابني عبد الملك، ذكره ابن عساكر في \"تاريخ دمشق\" ٤/ ٢٥٠.\nوالبيت ذكره الطبري في \"جامع البيان\" ٧/ ١٣٧، وابن الأنباري في \"الأضداد\" (ص ١١٩)، وابن فارس في \"الصاحبي\" (ص ١٩٦).\nوقد أفاض ابن الأنباري في \"الأضداد\" (ص ١١٨ - ١١٩) في مسألة (إذ)، و(إذا) بكلام نفيس.","vol":"11","page":567},{"text":"على الكفر، وإن تغفر للذين أسلموا وتابوا؛ لأنه قال: ﴿أَأَنْتَ قُلْتَ لِلنَّاسِ﴾، ﴿مَا قُلْتُ لَهُمْ﴾ يعني: للناس وفيهم المسلمون والمشركون، فقوله: ﴿إِنْ تُعَذِّبْهُمْ﴾ راجع إلى الكافرين، وقوله ﴿وَإِنْ تَغْفِرْ لَهُمْ﴾ راجع إلى المؤمنين.\nفإن قيل: فما وجه سؤال الله عيسى، مع علمه بأنه لم يقل ذلك؟\nفالجواب عنه: أنه توبيخ لقوم عيسى، وتحذير له عن هذِه المقالة، ونهي عنها، وإعلامه بذلك بصنيع قومه على جهة التحذير له، والتوبيخ لهم، كما يقول القائل للآخر: أفعلت كذا وكذا؟ فيما يعلم أنه لم يفعله، إعلامًا واستعظامًا، لا استخبارًا واستفهامًا.\nوالآخر (١): أراد الله تعالى أن يقر عيسى على نفسه بالعبودية، ويظهر منه تكذيبهم وتخطئتهم، وأنه لم يأمرهم بذلك، فتكون حجة عليهم، فذلك قوله ﴿أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ﴾ معبودين من دون الله.\nقال أبو روق، وميسرة: إذا قال الله تعالى لعيسى ﴿أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ﴾ أرعدت مفاصله، وانفجرت من أصل كل شعرة على جسده عين من دم (٢).\n_________\n(١) أي: الوجه الآخر في الجواب.\nوانظر: هذين الوجهين في \"جامع البيان\" للطبري ٧/ ١٣٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ١٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٥٣ عن ميسرة. وابن المنذر وأبو الشيخ، كما في \"الدر المنثور\" ٢/ ٦١٥، إلا قوله: وانفجرت من أصل كل. .، فليس هو في رواية ميسرة عندهم.","vol":"11","page":568},{"text":"ثم يقول عيسى مجيبًا له: ﴿قَالَ سُبْحَانَكَ﴾ تنزيهًا وتعظيمًا لك ﴿مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ﴾.\nقال ابن عباس: تعلم ما في غيبي، ولا أعلم ما في غيبك.\nوقال أبو روق: تعلم ما كان مني في دار الدنيا، ولا أعلم ما يكون منك في الآخرة (١).\nوقال محمد بن كعب: تعلم ما أريد، ولا أعلم ما تريد.\nوقال عبد العزيز بن يحيى: تعلم سري، ولا أعلم سرك، لأن السر موضعه الأنفس (٢).\nوقال الزجاج: تعلم جميع ما أعلم ولا أعلم ما تعلم، لأن النفس عبارة عن جملة الشيء وحقيقته وذاته (٣).\n﴿إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ﴾ ما كان، وما يكون.\n\n<span data-type=\"title\" id=toc-1154>١١٧ </span>- ﴿مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ﴾\nوحدوه وأطيعوه ولا تشركوا به شيئًا ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ﴾ أقمت ﴿فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي﴾ قبضتني إليك.\nقال الحسن: الوفاة في كتاب الله على ثلاثة أوجه: وفاة الموت، وذلك قوله تعالى: ﴿اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ\n_________\n(١) ذكر هذين الأثرين البغوي في \"معالم التنزيل\" ٣/ ١٢٢.\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٤/ ٦٤.\n(٣) في \"معاني القرآن\" ٢/ ٢٢٢ - ٢٢٣، وعبارته فيه أطول مما هنا.","vol":"11","page":569},{"text":"مَوْتِهَا﴾ (١) يعني: وقت انقضاء أجلها، ووفاة النوم، قال الله تعالى: ﴿وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ﴾ (٢)، يعني: ينيمكم، ووفاة الرفع، قال الله تعالى: ﴿يَاعِيسَى إِنِّي مُتَوَفِّيكَ﴾ (٣).\n﴿كُنْتَ أَنْتَ الرَّقِيبَ﴾ الحفيظ ﴿عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ﴾ من مقالتي ومقالتهم.\n\n<span data-type=\"title\" id=toc-1155>١١٨ </span>- قوله: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ﴾\nوقرأ الحسن: (عبيدك) (٤)، ﴿وَإِن﴾ يتوبوا، فـ ﴿تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ﴾.\nقال السدي: ﴿إِنْ تُعَذِّبْهُمْ﴾ فتميتهم بنصرانيتهم، ﴿فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ﴾ فتخرجهم من النصرانية، وترشدهم إلى الإسلام (٥)، ﴿فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ﴾ في الملك والنقيمة، ﴿الْحَكِيمُ﴾ في قضائك.\n\n<span data-type=\"title\" id=toc-1156>١١٩ </span>- ﴿قَالَ اللَّهُ هَذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ﴾\nيعني: النبيين.\nوقال الكلبي: ينفع المؤمنين إيمانهم (٦).\n_________\n(١) الزمر: ٤٢.\n(٢) الأنعام: ٦٠.\n(٣) الأثر ذكره أبو حيان في \"البحر المحيط\" ٤/ ٦٤.\n(٤) هي شاذة، ولم أجدها فيما بين يدي من المصادر.\n(٥) أخرجه الطبري في \"جامع البيان\" ٧/ ١٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٥٥.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ١٢٤.","vol":"11","page":570},{"text":"وقيل: ﴿يَنْفَعُ الصَّادِقِين﴾ في الدنيا، ﴿صِدْقُهُمْ﴾ في الآخرة (١).\nقال قتادة: متكلمان خطبا يوم القيامة: عيسى، وهو ما قص الله عليكم، وعدو الله إبليس وهو قوله: ﴿وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ﴾ (٢) الآية، فصدق عدو الله يومئذ، وكان قبل ذلك كاذبًا، فلم ينفعه صدقه يومئذ، وأما عيسى فكان صادقًا في الحياة وبعد الممات، فنفعه صدقه (٣).\nوقال عطاء: هذا يوم من أيام الدنيا، لأن الآخرة ليس فيها عمل، إنما فيها الثواب، والجزاء (٤).\nو﴿يوم﴾ هو رفع على خبر ﴿هذَا﴾، ونصبه نافع، على الظرف (٥)، يعني إنما تكون هذِه الأشياء في يوم ينفع الصادقين صدقهم، وقرأ الأعمش: (هذا يومُ) بالتنوين (٦).\n_________\n(١) لم أعرف القائل، وذكره ابن الجوزي في \"زاد المسير\" ٢/ ٤٦٦ بدون نسبة.\n(٢) إبراهيم: ٤٢.\n(٣) أخرجه عبد بن حميد، وابن المنذر، وأبو الشيخ، كما في \"الدر المنثور\" للسيوطي ٢/ ٦١٧.\n(٤) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٦٨.\n(٥) وباقي العشرة برفع ﴿يَوْمَ﴾.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٦٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٦.\nوانظر: في توجيه القراءتين: \"الحجة\" لابن زنجلة (ص ٢٤٢)، \"المغني في توجيه القراءات\" لمحمد سالم محيسن ٢/ ٣٤.\n(٦) وهي قراءة شاذة. =","vol":"11","page":571},{"text":"ثم بين ثوابهم، فقال: ﴿لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذَلِكَ الْفَوْزُ الْعَظِيمُ﴾ فازوا بما أملوا، ونجوا مما خافوا.\nثم عظم نفسه عما قالت النصارى من البهتان: أن معه إلهًا (١)، فقال:\n\n<span data-type=\"title\" id=toc-1157>١٢٠ </span>- ﴿لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا فِيهِنَّ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (١٢٠)﴾.\n_________\n= انظر: \"المحرر الوجيز\" لابن عطية ٢/ ٢٦٣، \"البحر المحيط\" لأبي حيان ٤/ ٦٧.\n(١) هذِه عبارة مقاتل، ذكرها عنه الواحدي في \"الوسيط\" ٢/ ٢٤٩.","vol":"11","page":572},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الثاني عشر]\n[سورة الأنعام * الأعراف]\n\nتحقيق\nد/ عبد الله بن عواد الجهني\nأ/ هاشم بن محسن باصرة","vol":"12","page":1},{"text":"السيرة الذاتية للمحقق\nد/ عبد الله بن عواد الجهنيّ\nأستاذ مساعد بجامعة أم القرى - كلية الدعوة وأصول الدين - قسم القراءات.\nحصل على درجة الدكتوراه عام ١٤٣٣ هـ في تخصص الكتاب والسنة من جامعة أم القرى - كلية الدعوة وأصول الدين، وعنوان رسالة الدكتوراه:\n(غريب القرآن عند الإمام الطبري في تفسيره دراسة نظرية تطبيقية موازنة).\n\nبعض من المناصب الإدارية التي شغلها:\nإمام المسجد الحرام.\n\nالسيرة الذاتية للمحقق\nأ/ هاشم بن محسن باصرة\nحصل على درجة الماجستير في تخصص التفسير وعلوم القرآن - جامعة أم القرى.\n\nبعض من المناصب الإدارية التي شغلها:\nمشرف تربوي.\n\nله مؤلفات منشورة أهمها:\n١ - كيف ننفع ميتنا.\n٢ - تهذيب الجواب الكافي لابن القيم.","vol":"12","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[١٢]","vol":"12","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٩٣/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"12","page":4},{"text":"<span data-type=\"title\" id=toc-1158>٦ - سُورَة الأنْعَامِ</span>","vol":"12","page":5},{"text":"[﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\nوبه العون] (١)\n\nسورة الأنعام\nكلها مكية (٢)، ليلية، مُشَيَّعة (٣)، غير ست آيات منها، نزلت بالمدينة.\nقوله (٤): ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾ إلى آخر ثلاث آيات، وقوله: ﴿قُلْ تَعَالَوْا﴾ (٥) إلى قوله: ﴿لَعَلَّكُمْ تَعْقِلُونَ﴾ فهذِه الست مدنيات (٦).\n_________\n(١) من (ت).\n(٢) في (ت): مكية كلها.\n(٣) أي: شيعها سبعون ألفًا من الملائكة، لهم زجل بالتسبيح والتحميد.\n(٤) من (ت).\n(٥) في (ت): ﴿قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ﴾.\n(٦) وهو قول ابن عباس، نقله عنه البغوي في \"معالم التنزيل\" ٣/ ١٢٥ من طريق الكلبي، عن أبي صالح، عنه.\nقال السيوطي في \"الدر المنثور\" ٣/ ٣: وأخرج الخلعي في \"الخلعيات\" عن أسماء بنت يزيد، قالت: نزلت الأنعام، ومعها زجل من الملائكة، قد ملئوا ما بين السماء والأرض. وهي مكية، ومنها آيتان مهاجرتان: ﴿قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ﴾ [الأنعام: ١٥١ - ١٥٢] والتي بعدها.\nوقال السيوطي في \"الدر النثور\" ٣/ ٤: وأخرج ابن المنذر عن أبي جحيفة قال: نزلت الأنعام جميعًا، معها سبعون ألف ملك، كلها مكية، إلا: ﴿وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ﴾ [الأنعام: ١١١] فإنها مدنية.\nوقال أبو عمرو الداني في \"البيان في عبد آي القرآن\" ص ١٥١: مكية، إلا ثلاث =","vol":"12","page":7},{"text":"وباقي السورة كلها نزلت بمكة، جملة واحدة، ليلًا، ومعها سبعون ألف ملك، قد سدوا ما بين الخافقين، لهم زجل (١) بالتسبيح (٢)\n_________\n= آيات منها؛ نزلت بالمدينة، من قوله تعالى: ﴿تَعَالَوا﴾ إلى قوله: ﴿لَعَلَّكُمْ تَعْقِلُونَ﴾ [الأنعام: ١٥١ - ١٥٣] هذا قول ابن عباس ومجاهد وعطاء بن يسار والكلبي.\nثم روى بإسناده عن الكلبي، قال: نزلت سورة الأنعام بمكة، إلا آيتين نزلتا بالمدينة، في رجل من اليهود، وهو الذي قال: ﴿مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ قُلْ مَنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَى نُورًا وَهُدًى لِلنَّاسِ﴾ [الأنعام: ٩١] قال: الذي قاله فنحاص اليهودي، أو مالك بن الصيف.\nوأورده السيوطي في \"الدر المنثور\" ٣/ ٤ ونسبه لأبي الشيخ، عن الكلبي، وعن سفيان.\nوقال ابن الجوزي في \"زاد المسير\" ٣/ ٣ والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٣٨٢ عن ابن عباس وقتادة قال: هي مكية، إلا آيتين نزلتا بالمدينة؛ قوله: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾ [الأنعام: ٩١]. وقوله: ﴿وَهُوَ الَّذِي أَنْشَأَ جَنَّاتٍ مَعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ﴾ [الأنعام: ١٤١].\nوقال ابن الجوزي في \"زاد المسير\" ٢/ ٣: روى مجاهد عن ابن عباس: أن الأنعام مما نزل بمكة.\nوهذا قول الحسن وقتادة وجابر بن زيد.\nوقال ابن كثير في \"تفسيره\" ٦/ ٥: قال العوفي وعكرمة وعطاء، عن ابن عباس: أنزلت سورة الأنعام بمكة، ولعلهم أرادوا غالب السورة؛ جمعًا بين الروايتين عن ابن عباس. وهذا توفيق منه ﵀.\n(١) أي: صوت رفيع، عال.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٩٧.\n(٢) أخرج أبو عبيد في \"فضائل القرآن\" ص ٢٤٠، وابن الضريس في \"فضائل القرآن\" (١٩٦) والطبراني في \"المعجم الكبير\" ١٢/ ١٦٦ (١٢٩٣٠) جميعهم من طريق علي بن زيد بن جدعان، عن يوسف بن مهران، عن ابن عباس قال: \"نزلت سورة =","vol":"12","page":8},{"text":"والتحميد، فقال النبي - ﷺ -: \"سبحان الله العظيم\".\nوخر ساجدًا (١)، ثم دعا الكتَّاب، وكتبوها من ليلتهم.\n_________\n= الأنعام بمكة ليلًا، جملة، ونزل معها سبعون ألف ملك يجأرون حولها بالتسبيح\" وليس في جميعها لفظ: التحميد. وعلي بن زيد ضعيف، كما في \"تقريب التهذيب\" (٤٧٣٤). ويوسف بن مهران بين الحديث، كما في \"تقريب التهذيب\" (٧٨٨٦) فالإسناد ضعيف.\n(١) أخرج ابن الضريس في \"فضائل القرآن\" (١٩٥) والمستغفري في \"فضائل القرآن\" ٢/ ٥٤٤ (٧٨٢) كلاهما، من طريق أبان بن أبي عياش، عن شهر بن حوشب، قال: سمعت ابن عباس يقول: (أنزلت سورة الأنعام جميعا بمكة، فتبها موكب من الملائكة؛ يشيعونها، قد طبَّقوا ما بين السماء والأرض، لهم زجل بالتسبيح، حتى كادت الأرض أن ترتج، من زجلهم بالتسبيح ارتجاجًا. قال: فلما سمع النبي - ﷺ - زجلهم بالتسبيح رهب من ذلك، فخر ساجدّا، حتى أنزلت عليه.\nوهذا إسناد ضعيف جدًّا؛ فيه أبان بن أبي عياش: قال ابن حجر: متروك من الخامسة، مات في حدود الأربعين ومائة.\nانظر: \"تقريب التهذيب\" (١٤٢) ورواه ليث بن أبي سليم عن شهر بن حوشب، أخرجه إسحاق بن راهويه في \"مسنده\" ٥/ ١٧٥ (٢٢٩٨) من طريق ليث، عن شهر ابن حوشب قال: ونزلت سورة الأنعام ومعها زجل من الملائكة، قد نظموا السماء الدنيا إلى الأرض. وأورده السيوطي في \"الدر المنثور\" ٣/ ٤ وزاد نسبته للفريابي وعبد بن حميد، عن شهر.\nوليث هو: ابن أبي سليم، قال عبد الله بن أحمد: سمعت أبي يقول: ليث بن أبي سليم مضطرب الحديث، ولكن حدَّث عنه الناس.\nقال فيه ابن حجر: صدوق، اختلط جدًّا، ولم يتميز حديثه؛ فترك.\n\"العلل ومعرفة الرجال\" (٢٦٩١)، \"الجرح والتعديل\" ٧/ ١٧٩، \"المجروحين\" ٢/ ٢٣١، \"تقريب التهذيب\" (٥٦٨٥).\nوالحديث بهذا الأسناد ضعيف جدًّا؛ لما بيَّنا من حال رواته. =","vol":"12","page":9},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقد وردت له طرق أخرى وهذا بيانها: -\nأ- أخرج النحاس في \"معاني القرآن\" ٢/ ٣٩٧، والطبراني في \"المعجم الأوسط\" ٦/ ٢٩٢ (٦٤٤٧)، والإسماعيلي في \"معجمه\" ٢/ ٥٥١ (١٨٧)، والبيهقي في \"شعب الإيمان\" ٥/ ٣٦٦ (٢٢١٠)، وابن مردويه -كما في- \"تفسير ابن كثير\" ٦/ ٧ - ٦ جميعهم من طريق ابن أبي فديك، قال حدثني: عمر بن طلحة بن علقمة ابن وقاص، عن نافع أبي سهيل بن مالك، عن أنس بن مالك قال: قال رسول الله - ﷺ -: \"نزلت سورة الأنعام معها موكب من الملائكة، سدَّ ما بين الخافقين، لهم زجل بالتسبيح، والأرض لهم ترتج\"، ورسول الله يقول: \"سبحان ربي العظيم، ثلاث مرات\".\nقال الطبراني: لم يروِ هذا الحديث عن أبي سهيل -نافع بن مالك، إلا عمر بن طلحة، ولا عن عمر بن طلحة إلا ابن أبي فديك، تفرَّد به أحمد بن محمد السالمي اهـ.\nوقال الهيثمي: رواه الطبراني عن شيخه محمد بن عبد الله بن عرس، عن أحمد ابن أبي بكر السالمي، ولم أعرفهما، وبقية رجاله ثقات.\nقلت: أحمد بن محمد بن أبي بكر بن سالم بن عبد الله بن عمر: ذكره المزي في \"تهذيب الكمال\" ٢٤/ ٤٨٦ ضمن تلاميذ ابن أبي فديك. وذكره ابن عساكر من شيوخ عبد الله بن سعد بن معاذ بن سعد. \"تاريخ دمشق\" ٤٨/ ٢٩. ولم يذكرا فيه جرحًا ولا تعديلًا. فهو مجهول الحال.\nومحمد بن عبد الله بن عرس: ذكره ابن ماكولا، وقال: (محمد بن عبد الله بن عرس المصري، حدَّث عن ابن ميمون المكي، حدث عنه الطبراني. . وذكره المزي وابن عساكر من تلاميذ إسحاق بن إبراهيم البصري نزيل مصر).\n\"الإكمال\"، ٦/ ١٨٣، \"تهذيب الكمال\" ٢/ ٤٣٨، \"تاريخ دمشق\" ٨/ ٢٢٥.\nوهو مجهول الحال؛ لم يُذكر بجرح أو تعديل.\nوالحديث أورده السيوطي في \"الدر المنثور\" ٣/ ٣ وزاد نسبته لأبي الشيخ والسلفي في \"الطيوريات\".","vol":"12","page":10},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ب- وأخرج الطبراني في \"المعجم الصغير\" ١/ ١٤٥ (٢٢٠) وعنه أبو نعيم في \"الحلية\" ٣/ ٤٤، وفي \"أخبار أصبهان\" ١/ ١٨٩، من طريق إسماعيل بن عمرو، حدثنا يوسف بن عطية، حدثنا ابن عون، عن نافع، عن ابن عمر ﵄ قال: قال رسول الله - ﷺ -: \"نزلت على سورة الأنعام جملة واحدة، يشيعها سبعون ألف ملك، لهم زجل بالتسبيح والتحميد\".\nقال الطبراني: لم يروِهِ عن ابن عون إلا يوسف بن عطية، تفرَّد به إسماعيل بن عمرو.\nوقال أبو نعيم في \"الحلية\": غريب من حديث ابن عون؛ لم نكتبه إلا من حديث إسماعيل، عن يوسف.\nوذكره الهيثمي في \"مجمع الزوائد\" ٧/ ٢٠، وقال: رواه الطبراني في (الصغير) وفيه يوسف بن عطية الصفار، وهو ضعيف.\nقلت: يوسف بن عطية متروك، كما في \"تقريب التهذيب\" (٧٨٧٣)، وإسماعيل ابن عمرو -هو ابن نجيح البجلي: قال ابن عدي: حدَّث بأحاديث لا يتابع عليها. وقال أبو حاتم والدارقطني: ضعيف. وقال الخطيب: صاحب غرائب ومناكير. \"الكامل في الضعفاء\" ١/ ٣٢٢، \"الجرح والتعديل\" ٢/ ١٩٠ (٦٤٣)، \"الضعفاء والمتروكين\" للدارقطني (٨٧)، \"تاريخ بغداد\" ١/ ٣٧.\nوالحديث أورده السيوطي في \"الدر المنثور\" ٣/ ٣ وزاد نسبته لابن مردويه، عن ابن عمر.\nج- وعن جابر قال: لما نزلت سورة الأنعام، سَبَّح رسول الله - ﷺ -، ثم قال: \"لقد شيَّع هذِه السورة من الملائكة ما سدَّ الأفق\". أخرجه الحاكم في \"المستدرك\" ٢/ ٣٤٤. كتاب التفسير، تفسير سورة الأنعام (٣٢٢٦). وقال: هذا: حديث صحيح على شرط مسلم، فإن إسماعيل هذا هو السدي، ولم يخرجه البخاري. وقد تعقب الذهبي الحاكم بقوله: (لا والله لم يدرك جعفرٌ السديَّ، وأظن هذا موضوعًا). قلت: \"اللقاء بينهما محتمل، فإن وفاة السدي كانت سنة ١٢٧ هـ، وولادة جعفر بن عون سنة ١٠٩ هـ، وهذا شرط مسلم في المعاصرة. ورجال إسناد =","vol":"12","page":11},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الحديث رجال مسلم.\nد- وقال ابن كثير في \"تفسيره\" ٦/ ٦: قال السدي، عن مرة، عن عبد الله قال: نزلت سورة الأنعام يشيّعها سبعون ألفًا من الملائكة.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٣ لابن مردويه.\nوالسدي هو: إسماعيل بن عبد الرحمن بن أبي كريمة السُّدي -بضم المهملة، وتشديد الدال: أبو محمد القرشي الكوفي الأعور، أصله حجازي، سكن الكوفة، وكان يقعد في سدة الباب الجامع بالكوفة، فسمي السدي، وهو السدي الكبير.\nقال الخليلي: وروى عن السدي الأئمة، مثل: الثوري وشعبة، لكن التفسير الذي جمعه رواه عنه أسباط بن نصر، وأسباط لم يتفقوا عليه، غير أن أمثل التفاسير تفسير السدي.\nوأسباط هو: ابن نصر الهمداني، صدوق كثير الخطأ، يغرب، كما في \"تقريب التهذيب\" (٣٢١). وقد حسَّن هذا الإسناد الشيخ أحمد شاكر في تحقيقه لـ\"تفسير الطبري\" ١/ ١٥٥، وبيَّن أنه رواية كتاب لا رواية حديث، فيُقبلُ.\nوقال ابن عدي: وهو عندي مستقيم الحديث، صدوق، لا بأس به .. ووثقه العجلي، وقال: عالم بتفسير القرآن، راوية له. ووثقه ابن حبان.\n\"الإرشاد\" ١/ ٣٩٧، \"التاريخ الكبير\" للبخاري ١/ ٣٦١، \"الجرح والتعديل\" ١/ ١٨٤، \"الكامل في الضعفاء\" ١/ ٢٧٨، \"معرفة الثقات\" (٩٤)، \"الثقات\" ٤/ ٢٠، \"تقريب التهذيب\" (٤٦٣).\nومرة هو: ابن شراحيل الهمداني: (ثقة عابد) كما في \"تقريب التهذيب\" (٦٥٦٢). وعبد الله هو ابن مسعود - ﵁ -.\nوالذي تطئمن إليه النفس، وعليه المحققون من المفسرين: أن سورة الأنعام قد نزلت كلها بمكة جملة واحدة. ويشهد بذلك ما يأتي:\n١ - كثرة الآثار التي صرَّحت بنزولها بمكة دفعة واحدة. ومن هذِه الآثار ما ذكرناه سابقًا عن أسماء بنت يزيد وعبد الله بن عباس وعن ابن عمر - ﵁ - قال: قال رسول =","vol":"12","page":12},{"text":"وهي مئة وخمس -وفي رواية: ست- وستون آية (١)، وكلها\n_________\n= الله - ﷺ -: \"نزلت على سورة الأنعام جملة واحدة، وشيَّعها سبعون ألفًا من الملائكة، لهم زجل بالتسبيح والتحميد\" \"تفسير ابن كثير\" ٧/ ٦.\n٢ - المحققون من المفسرين عندما بدؤوا في تفسير سورة الأنعام صرحوا بأنها جميعًا مكية، وأنها قد نزلت جملة واحدة. وتجاهلوا قول القائل: إن فيها آيات مدنية.\nفهذا -مثلًا- الإمام ابن كثير ساق في مطلع \"تفسيره\" لهذِه السورة الروايات التي تثبت أنها مكية. ولم يذكر رواية واحدة تثبت أن فيها آية أو آيات قد نزلت بالمدينة. وابن كثير -كما نعرف: من الحفّاظ، النقَّاد، الذين يعرفون كيف يتخيَّرون الروايات، وكيف يميزون بين صحيحها وضعيفها.\n٣ - الروايات التي اعتمد عليها القائلون بأن تلك الآيات التسع مدنية روايات فيها مقال، ولم يعتمدها المحققون من العلماء؛ فقد نقل السيوطي عن ابن الحصار قوله: (استثنى من سورة الأنعام تسع آيات مدنية. ولا يصح به نقل، خصوصًا وأنه قد وردت أنها نزلت جملة) اهـ. \"الإتقان\" للسيوطي ١/ ٨٥.\n٤ - الذي يقرأ سورة الأنعام بتدبُّر يجد فيها سمات القرآن المكي واضحة جلية، فهي تتحدث باستفاضة عن: وحدانية الله، وعن مظاهر قدرته، وعن صدق النبي - ﷺ - في دعوته، وعن الأدلة الدامغة التي تؤيد صحة البعث والثواب والعقاب يوم القيامة، إلى غير ذلك من المقاصد التي أكثر الحديث عنها في القرآن المكي. ومن هنا كانت سورة الأنعام بين السور المكية، ذات شأن كبير في تركيز الدعوة الإسلامية؛ تقرِّر حقائقها، وتفنِّد شبه المعارضين لها، ولذلك قضت الحكمة الإلهية أن تنزل -مع طولها وتنوُّع آياتها- جملة واحدة، وأن تكون ذات امتياز خاص، لا يُعرف لسواها، كما قرَّره جمهور العلماء.\n(١) قال أبو عمرو الداني في \"البيان في محمد آي القرآن\" ص ١٥١، وابن الجوزي في \"فنون الأفنان\" ص ٢٨٣: وهي مائة وخمس وستون في عدِّ الكوفي، وست في عدِّ الشامي والبصري، زاد ابن الجوزي: وعطاء - (وسبع) في محمد المكي والمدني. وانظر: \"معالم التنزيل\" للبغوي ٣/ ١٢٥، \"الإتقان\" للسيوطي ٢/ ٤٤٣.","vol":"12","page":13},{"text":"حِجَاج على المشركين (١).\nوكلماتها (٢): ثلاثة آلاف واثنتان وخمسون كلمة.\nوحروفها: اثنا عشر ألفًا وأربعمائة واثنان وعشرون حرفًا (٣).\nفضلها (٤):\n[١٣٣٩] أخبرنا أبو عمرو أحمد بن أُبي الفراتي (٥)، قال: أخبرنا أبو موسى (٦)، قال: أخبرنا مكي بن عبدان (٧)، قال: نا سليمان (٨)، قال: ثنا أحمد بن نصر (٩)، قال: ثنا أبو (١٠) معاذ (١١)، عن أبي\n_________\n(١) في (ت): (وهي مائة وخمس وستون آية، وكلها حجاج على المشركين وفي رواية ست).\n(٢) في الأصل: (وكلامها) وما أثبته من (ت).\n(٣) انظر: \"البيان في عدِّ آي القرآن\" ص ١٥١. وقال السخاوي في \"جمال القراء\" ١/ ٢٣: لا أعلم لعدد الكلمات والحروف من فائدة، لأن ذلك إن أفاد، فإنما يفيد في كتاب يمكن فيه الزيادة والنقص، والقرآن لا يمكن فيه ذلك.\nوقال السيوطي في \"الإتقان\" ٢/ ٤٥٥: والاشتغال باستيعاب ذلك -أي: عدد حروف القرآن- مما لا طائل تحته.\n(٤) من (ت).\n(٥) الأستوائي، لم يُذْكَرْ فيه جرح ولا تعديل.\n(٦) الفرغاني، لم يُذْكَرْ فيه جرح ولا تعديل.\n(٧) المحدث، الثقة المتقن.\n(٨) سليمان بن داود، أبو داود الخفاف النيسابوري، روى عن إسحاق بن راهويه ومسلم والقعنبي وأهل العراق، وهو من شيوخ ابن خزيمة، صدوق. \"الجرح والتعديل\" ٤/ ١١٥، \"الثقات\" ٨/ ٢٨٢، \"سير أعلام النبلاء\" ١٠/ ٦٧٧.\n(٩) القرشي النيسابوري ثقة فقيه حافظ.\n(١٠) ليست في الأصل والمثبت من (ت).\n(١١) الفضل بن خالد المروزي، مولى باهلة. لم يوثقه سوى ابن حبان.","vol":"12","page":14},{"text":"عصمة (١)، عن زيد العمي (٢)، عن أبي نضرة (٣) عن ابن عباس عن أبي ابن كعب - ﵁ -، عن النبي - ﷺ - قال: \"أُنزِلت عليّ الأنعامُ جملةً واحدة، شيَّعها سبعون ألف ملك، لهم زجل بالتسبيح والتحميد، فمن قرأ سورة الأنعام صلَّى عليه أولئك السبعون ألف ملك، بعدد كل آية من الأنعام، يومًا وليلة\" (٤).\n_________\n(١) نوح بن أبي مريم، كذَّبوه في الحديث.\n(٢) أبو الحواري، العمي البصري، ضعيف.\n(٣) المنذر بن مالك بن قُطْعَة، ثقة.\n(٤) [١٣٣٩] الحكم على الإسناد:\nفي إسناده عدة علل، وقد سبق بيان حال رواته، وهو حديث موضوع:\nوأجمع العلماء على ردِّ هذا الحديث المروي عن أُبي بن كعب في فضائل سور القرآن سورةً سورةً، ونبَّهوا على وضعه، وانتقدوا إيراد المفسرين -كالثعلبي والواحدي والزمخشري والبيضاوي- له في تفاسيرهم. وسوف أذكر بعض أقوالهم:\nقال ابن الجوزي في \"الموضوعات\": (وقد فرق هذا الحديث أبو إسحاق الثعلبي في \"تفسيره\" فذكر عند كل سورة منه ما يخصها، وتبعه أبو الحسن الواحدي في ذلك ... وبعد هذا، فنفس الحديث يدل على أنه مصنوع؛ فإنه قد استقرأ السور، وذكر في كل واحدة ما يناسبها من الثواب بكلام ركيك، في نهاية البرودة، لا يناسب كلام رسول الله - ﷺ -) اهـ.\nوقال شيخ الإسلام ابن تيمية في \"مقدمة أصول التفسير\" ص ٧٥: وفي التفسير من هذِه الموضوعات قطعة كبيرة، مثل: الحديث الذي يرويه الثعلبي والواحدي والزمخشري في فضائل سور القرآن سورة سورة، فإنه موضوع، باتفاق أهل العلم).\nوقال ابن القيم في \"المنار المنيف\" ص ١١٣: ومنها ذكر فضائل السور، وثواب من قرأ سورة كذا فله أجر كذا، من أول القرآن إلى آخره، كما ذكر ذلك الثعلبي والواحدي في أول كل سورة، والزمخشري في آخرها. قال عبد الله بن المبارك: =","vol":"12","page":15},{"text":"[١٣٤٠] وأخبرنا أحمد بن أبي الفراتي (١) (٢)، قال: أخبرنا أبو موسى (٣)، قال: أخبرنا مسدد (٤)، قال (٥): ثنا محمد بن عبد ربه (٦)، قال: ثنا منصور بن عبد الحميد أبو نصير (٧)، عن الحجاج ابن محمد (٨)، عن محمد بن مسلم (٩)،\n_________\n= أظن الزنادقة وضعوها.\nقال السيوطي في \"تدريب الراوي\" ١/ ٢٨٨ - ٢٨٩: ومن الموضوع: الحديث المروي عن أبي بن كعب مرفوعًا، في فضل القرآن سورة سورة من أوله إلى آخره ... وقد أخطأ من ذكره من المفسرين في \"تفسيره\"؛ كالثعلبي والواحدي والزمخشري والبيضاوي.\nوقال الشوكاني في \"الفوائد المجموعة\" ص ٢٩٦: ولا خلاف بين الحفَّاظ بأن حديث أبي بن كعب هذا موضوع، وقد اغتر به جماعة من المفسرين، فذكروه في تفاسيرهم؛ كالثعلبي والواحدي والزمخشري، ولا جرم؛ فليسوا من أهل هذا الشأن.\n(١) من (ت).\n(٢) لم يُذْكَر فيه جرح ولا تعديل.\n(٣) الفرغاني، لم يذكر فيه جرح ولا تعديل.\n(٤) ثقة.\n(٥) ليست في الأصل والمثبت من (ت).\n(٦) ابن سليمان أبو قميلة المروزي، ضعيف.\n(٧) أبو نصير الباوردي، يعتبر حديثه إذا كان فوقه ودونه الثقات.\nقال ابن عدي: عرف بروايته التفسير عن مقاتل ابن سليمان، وليس له غير ذلك إلا الشيء اليسير وقال الحافظ في \"لسان الميزان\": ذكره ابن حبان في الثقات روى عنه العباس يعتبر حديثه إذا كان فوقه ودونه الثقات. \"الكامل\" لابن عدي ٦/ ٣٩١: الثقات لابن حبان ٩/ ١٧١ \"لسان الميزان\" للذهبي ٧/ ١٥٧.\n(٨) المصيصي، ثقة، ثبت، لكنه اختلط في آخر عمره.\n(٩) أبو الزبير، المكي، صدوق إلا أنه يدلس.","vol":"12","page":16},{"text":"عن أبي صالح (١)، عن جابر بن عبد الله، عن النبي - ﷺ - قال: \"من قرأ ثلاث آيات من أول سورة الأنعام إلى قوله: ﴿وَيَعْلَمُ مَا تَكْسِبُونَ﴾ وكل الله به أربعين ألف ملك يكتبون له مثل عبادتهم إلى يوم القيامة وينزل ملك من السماء السابعة ومعه مِززَبَّة من حديدٍ، فإذا أراد الشيطان أن يوسوس أو يوحي في قلبه شيئًا، ضربه بها ضربة، كان بينه وبينه سبعون حجابًا، فإذا كان يوم القيامة يقول الرب ﵎ (٢): امشِ في ظلي، وكُل من ثمار جنتي، واشرب من ماء الكوثر، واغتسل من ماء السلسبيل، وأنت عبدي، وأنا ربك\" (٣).\n_________\n(١) ذكوان السمان الزيات المدني ثقة، ثبت.\n(٢) في (ت): سبحانه.\n(٣) [١٣٤٠] الحكم على الإسناد:\nفي إسناده انقطاع بين الحجاج بن محمد، ومحمد بن مسلم بن تدرس؛ لأن بين وفاتيهما ثمانين سنة؛ فيبعد سماع الحجاج من محمد بن مسلم. وفيه من لم يذكر بجرح ولا تعديل. وفيه ابن عبد ربه ضعيف، ومحمد بن مسلم يدلس، وقد عنعن.\nالتخريج:\nعزاه القرطبي في \"تفسيره\" ٦/ ٣٥٣ للثعلبي، عن جابر.\nولحديث جابر شاهد من حديث ابن عباس، مرفوعًا، أورده السيوطي في \"الدر المنثور\" ٣/ ٢٤٥، ونسبه للسلفي، ووهَّى إسناده، وتبعه الشوكاني في \"فتح القدير\" ٢/ ١٤٠.\nوأخرجه الحافظ ابن حجر في \"الأمالي المطلقة\" ص ٢٠٤ موقوفًا على ابن عباس، ثم قال: هذا حديث غريب، والمتهم به إبراهيم بن إسحاق، وإن كان في محمد بن عثمان بعض الضعف، لكنه لم يترك، وأما إبراهيم: فقال الدارقطني: متروك. وقال الأزدي: زائغ. وأما ابن حبان فذكره في \"الثقات\" لكن قال: ربما =","vol":"12","page":17},{"text":"[١٣٤١] وأخبرنا أبو الحسين الخَبَّازي (١)، قال (٢): ثنا أبو الشيخ (٣)، قال: ثنا ابن أبي عاصم (٤)، قال: ثنا أبو بكر بن أبي شيبة (٥)، قال: ثنا وكيع (٦)، عن سفيان (٧)، عن أبي إسحاق (٨)، عن\n_________\n= خالف. انتهى.\nوله شاهد من مراسيل أبي صالح: أخرجه الواحدي في \"الوسيط\" ٢/ ٢٥٠ من طريق بشير بن زاذان، حدثني أبو الحجاج -رشدين بن سعد، عن محمد بن مسلم، عن أبي صالح، رفع الحديث إلى النبي - ﷺ -.\nقلت: وهو مرسل، وفي إسناده: بشير بن زاذان، قال ابن معين: ليس بشيء. وضعَّفه الدارقطني وغيره، واتهمه ابن الجوزي.\nانظر: \"تاريخ ابن معين\" رواية الدوري ٤/ ٨٧ (٣٢٨٢) \"المغني في الضعفاء\" للذهبي ١/ ١٦٨ (٩٣٢)، و\"ميزان الاعتدال\" ١/ ٣٢٨.\nورشدين بن سعد: ضعيف؛ قال النسائي: متروك الحديث.\nوقال أبو زرعة وأبو حاتم الرازيان: ضعيف الحديث.\n\"الضعفاء والمتروكين\" ١/ ٤١ (٢٠٣)، \"الجرح والتعديل\" ٣/ ٥١٣.\nوالحديث إسناده ضعيف جدًّا؛ والشواهد أشد ضعفًا من الحديث، فلا تقوِّيه.\n(١) إمام ثقة.\n(٢) من (ت).\n(٣) عبد الله بن محمد بن جعفر الأصبهاني، الإمام، الحافظ، الصادق، محدث أصبهان.\n(٤) أبو بكر أحمد بن عمرو بن الضحاك بن مخلد، الشيباني. حافظ، كبير، إمام، بارع متبع للآثار.\n(٥) ثقة حافظ.\n(٦) الرُّؤاسي ثقة حافظ عابد.\n(٧) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٨) عمرو بن عبد الله بن عبيد الهمْداني. ثقة، مكثر عابد، اختلط بأخرة.","vol":"12","page":18},{"text":"عبد الله بن خليفة (١) قال: قال عمر - ﵁ -: الأنعام من نواجب (٢) القرآن (٣).\n_________\n(١) عبد الله بن خليفة الهمداني من كبار التابعين روى عن: عمر بن الخطاب، وروى عنه: أبو إسحاق السبيعي ذكره ابن حبان في \"الثقات\" وقال الذهبي: لا يكاد يعرف وقال الحافظ ابن حجر: مقبول.\nانظر: \"الثقات\" لابن حبان ٥/ ٢٨، \"تهذيب الكمال\" للمزي ١٤/ ٤٥٦، \"لسان الميزان\" للذهبي ٢/ ٤١٤، \"التقريب\" لابن حجرت (٣٤٩٤).\n(٢) جاء في حاشية (ت) ما نصه: (النواجب: الموجبات؛ توجب الحجج على الكفار، وهي رواية عمر - ﵁ - ويُروى أنها من نواجب القرآن ومعناها من نجائب القرآن) اهـ.\n(٣) [١٣٤١] الحكم على الإسناد:\nوأبو إسحاق السبيعي قد اختلط، ورواية زهير عنه بعد الاختلاط، كما نص عليه جماعة من أهل العلم، وأخرج الشيخان من رواية زهير عن أبي إسحاق أحاديث، وهذا مما يقويها في الجملة. \"الكواكب النيرات\" لابن الكيال ص ٣٥٠ - ٣٥٣.\nوفي إسناد الأثر -كذلك: عبد الله بن خليفة: قال الحافظ: مقبول- أي: حيث يتابع، ولم يتابعه أحدٌ.\nالتخريج:\nأخرجه أبو عبيد في \"فضائل القرآن\" ١/ ٤١٢ (٣٧١)، والدارمي (٣٤٠١) كلاهما من طريق زهير بن معاوية عن أبي إسحاق، عن عبد الله بن خليفة به.\nوأورده السيوطي في \"الدر النثور\" ٣/ ٤، والشوكاني في \"فتح القدير\" ٢/ ١٤٠، وزاد نسبته لمحمد بن نصر في \"كتاب الصلاة\" ولأبي الشيخ عن عمر.","vol":"12","page":19},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-1159>١ </span>- قوله -﷿- (١): ﴿الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ﴾ الآية.\nقال مقاتل (٢): قال المشركون للنبي - ﷺ -: من ربك؟ قال: \"الذي خلق السماوات والأرض\"، فكذَّبُوه، فأنزل الله تعالى حامدًا نفسه دالّا بصنعه على وجوده وتوحيده: ﴿الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ﴾ في يوميْن: يوم الأحد ويوم الاثنين ﴿وَالْأَرْضَ﴾ في يَوْمَيْنِ: يوم الثلاثاء ويوم الأربعاء.\n﴿وجَعَلَ الظُّلُمَاتِ وَالنُّور﴾\nقال السدي: يعني ظلمة الليل ونور النهار (٣).\nوقال الواقدي: كل ما في القرآن من: الظلمات والنور، فهو: الكفر والإيمان، إلا في هذِه الآية؛ فإنه يريد بهما الليل والنهار (٤).\nوقال الحسن: ﴿جَعَلَ الظُّلُمَاتِ وَالنُّور﴾ يعني: الكفر والإيمان (٥).\n_________\n(١) ليست في (ت).\n(٢) هو: مقاتل بن سليمان بن بشير، الأزدي الخراساني، أبو الحسن، البلخي، صاحب التفسير. كذَّبوه.\n(٣) أخرجه الطبري في \"تفسيره\" ٧/ ١٤٣، وابن أبي حاتم في \"تفسيره\" ٤/ ١٢٥٩، ١٢٦٠، ٧٠٨٢، ٧٠٨٥ كلاهما من طريق أسباط، عن السدي. وقد تقدم الكلام على هذا الإسناد انظر: ص ٧٢.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٢/ ٨٣.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٣/ ١٢٥، \"الوسيط\" للواحدي ٢/ ٢٥١، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٣٨٦، \"فتح القدير\" للشوكاني ٢/ ٩٨.","vol":"12","page":20},{"text":"وقال قتادة: يعنى: الجنة والنار (١).\nوإنما جمع: الظلمات، ووحَّد النور؛ لأن النور يتعدى، والظلمة لا تتعدى (٢). وقال أهل المعاني (٣): (جعل) هاهنا صلة، والعرب تزيد (جعل) في الكلام (٤).\nكقول الشاعر:\nوقد جعلتُ الاثنينِ أربعةً ... والواحدَ اثنينِ لَمّا هدَّني الكبرُ (٥).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٣/ ١٢٦.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٣٨٦.\n(٣) قال ابن الصلاح: وحيث رأيت في كتب التفسير: قال أهل المعانى، فالمراد به: مصنفو الكتب في معاني القرآن، كالزجاج ومن قبله، وفي بعض كلام الواحدي: أكثر أهل المعاني -الفراء والزجاج وابن الأنباري- قالوا كذا. انظر: \"البرهان في علوم القرآن\" ١/ ٢٩١ و\"الإتقان\" للسيوطي ٣/ ٧٢٨.\n(٤) قال القرطبي في \"تفسيره\" ٦/ ٣٨٦: وحكى الثعلبي: أن بعض أهل المعاني قال: (جعل) هنا زائدة، والعرب تزيد (جعل) في الكلام، ثم ساق البيت المذكور. وقال ابن الجوزي في \"زاد المسير\" ٣/ ٢: (وقيل: إن (جعل) ها هنا صلة، والمعنى: والظلمات). قلت: ولفظ (صلة) يستخدمه جمع من أهل العلم للدلالة على اللفظة الزائدة في كتاب الله، والأولى والأرجح القول بعدم وجود أي حرف زائد في كتاب الله، سواء عبَّر عنه بلفظ: الصلة، أو بغيره؛ فإن لكل حرف موقعه وسره البلاغي، عرفه من عرفه، وجهله من جهله. والله أعلم.\n(٥) نسبه أبو علي القالي في \"الأمالي\" ٢/ ١٦٦ لعبد من عبيد بجيلة، أسود، ونسبه المرزباني لعمرو بن أحمر الباهلي، كما في \"خزانة الأدب\" للبغدادي ٩/ ٣٥٩ ورواية البيت عندهما:\nفقد جعلت أرى الشخصين أربعة ... والواحد اثنين مما يورك النظر.","vol":"12","page":21},{"text":"ومجاز الآية: الحمد لله الذي خلق السماوات والأرض والظلمات والنور.\nوقيل: معناه: خلق السماوات والأرض، وقد جعل الظلمات والنور؛ لأنه خلق الظلمة والنور قبل خلق السماوات والأرض (١).\nقال قتادة: خلق الله السماوات قبل الأرض، والظلمة قبل النور، والجنة قبل النار (٢).\nوقال وهب: أول ما خلق الله مكانًا مظلمًا، ثم خلق جوهرة فأضاءت ذلك المكان، ثم نظر إلى الجوهرة (٣) نَظَرَ الهيبة فصارت ماءً، فارتفع بخارها وزبدها، فخلق من البخار السماوات ومن الزبد الأرضين (٤).\nوروى عبد الله بن عمرو ﵄ عن النبي - ﷺ - أنه قال:\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٣/ ١٢٦.\n(٢) أخرجه الطبري ٧/ ١٤٣، وابن أبي حاتم ٤/ ١٢٥٩ (٧٠٧٩، ٧٠٨٣) كلاهما من طريق يزيد بن زريع، ثنا سعيد، عن قتادة.\nوإسناده صحيح، وزاد السيوطي في \"الدر المنثور\" ٣/ ٦ نسبته لعبد بن حميد وابن المنذر، وأبي الشيخ، عن قتادة.\n(٣) في الأصل: الجوهر. والمثبت من (ت).\n(٤) هذا الأثر من الإسرائيليات التي رواها وهب، فقد قال عنه الذهبي في \"سير أعلام النبلاء\" ٤/ ٥٤٥: وروايته للمسند قليلة، وإنما غزارة علمه في الإسرائيليات، ومن صحائف أهل الكتاب.\nوقد ذكر الفخر الرازي في \"تفسيره\" ٢٢/ ١٦٢ هذا الخبر، فقال: جاء في التوراة. . مما يؤكد أنه من الإسرائيليات.","vol":"12","page":22},{"text":"\"إنَّ الله تعالى خَلَقَ خلقه من ظلمةٍ، ثم ألقى عليهم (١) من نُوره، فمن أصابه يومئذٍ من ذلك النور اهتدى، ومَن أخطأه ضلَّ\" (٢).\n﴿ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ﴾\nقال قطرب: هو مختصر -يعني: ﴿ثُمَّ الَّذِينَ كَفَرُوا﴾ بعد هذا البيان ﴿بِرَبِّهِمْ يَعْدِلُونَ﴾: الأوثان -أي: يشركون، وأصله من مساواة الشيء بالشيء، يقال: عدلت هذا بهذا إذا ساويته به (٣).\nوقال النضر بن شميل: الباء في قوله: ﴿بِرَبِّهِمْ﴾ بمعنى عن (٤).\n_________\n(١) ليست في (ت).\n(٢) أخرجه الترمذي كتاب الإيمان، باب ما جاء في افتراق هذِه الأمة (٢٦٤٢)، وأحمد في \"مسنده\" ٢/ ١٩٧ (٦٨٥٤) وابن حبان في \"صحيحه\" (١٨١٢) في \"موارد الظمآن\"، والحاكم في \"المستدرك\" ١/ ٣٠ - ٣١ بأطول من هذا، كلهم من طريق عبد الله بن الديلمي، قال: سمعت عبد الله بن عمرو ... فذكره.\nقال الترمذي: هذا حديث حسن. وصححه ابن حبان. وقال الحاكم: هذا حديث صحيح، قد تداوله الأئمة. وأورده الهيثمي في \"مجمع الزوائد\" ٧/ ١٩٣ - ١٩٤ وقال: رواه أحمد بإسناديْن، والبزار والطبراني، ورجال أحد إسناديْ أحمد ثقات.\n(٣) انظر: \"المصباح المنير\" للفيومي ٢/ ٣٩٦. وذكر هذا القول البغوي في \"معالم التنزيل\" ٣/ ١٢٦ دون عزو لأحد، وبنحوه ابن الجوزي في \"زاد المسير\" ٣/ ٣. والنسفي في \"مدارك التأويل\" ١/ ٣١٢.\n(٤) ذكره عن النضر: البغوي في \"معالم التنزيل\" (١٢٦١٣)، وابن الجوزي في \"زاد المسير\" ٣/ ٢.\nوقال بعضهم: الباء بمعنى (من) في قوله: ﴿عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ﴾ [المطففين: ٢٨] ﴿عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ﴾ [الإنسان: ٦] وجعل الباء بمعنى (من)؛ للتبعيض. أثبته الأصمعي والفارسي والقتيبي وابن مالك والكوفيون. =","vol":"12","page":23},{"text":"وقوله: ﴿يَعْدِلُونَ﴾ من العدول -أي: يميلون وينحرفون (١).\nوأنشد يصف السحاب (٢):\nشربنَ بماء البحر، ثم ترفعتْ ... متى لججٍ خُضْرٍ لهن نَئيُج (٣).\nأي: من ماء البحر.\nوقال الله تعالى: ﴿عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ﴾ (٤) أي: منها (٥).\n[١٣٤٢] أخبرنا أبو علي الحسين بن محمد بن إبراهيم (بن محمد) (٦) الأصفهاني (٧)، قال: حدثنا محمد بن إبراهيم بن محمش (٨)، قال: أخبرنا علي بن حسان (٩)، عن القاسم بن محمد البجلي، عن\n_________\n= انظر: \"مفردات غريب القرآن\" للأصفهاني ١/ ١٣٩. وانظر: \"أوضح المسالك إلى ألفية ابن مالك\" لابن هشام، ٣/ ٣٧، و\"مغني اللبيب عن كتب الأعاريب\" (١٤٢).\n(١) انظر: \"معالم التنزيل\" للبغوي ٣/ ١٢٦.\n(٢) في (ت): سحابًا.\n(٣) البيت لأبي ذؤيب الهذلي، وهو في \"ديوان الهذليين\" ١/ ٥٢.\n(٤) الإنسان: ٦.\n(٥) انظر \"معالم التنزيل\" للبغوي ٣/ ١٢٦.\n(٦) من (ت).\n(٧) أبو علي النسوري: شيخ قديم، ثقة، كثير الحديث سمع: أبا بكر القطان، وأبا حامد ابن بلال قبل الأصم، ثم سمع الأصم وأقرانه، وحدث، توفي سنة (٣٩٧ هـ).\nالمنتخب من \"السياق لتاريخ نيسابور\" للصريفيني (ص ١٨١).\n(٨) لم أجده.\n(٩) لعله والذي بعده راوٍ واحد، وهو: علي بن حسان بن القاسم بن الفضل بن حسان، أبو الحسن، الجَدَلي، من أهل قرية دِمَما، وهي دون الأنبار على الفرات، وتصحف فيه (بن) إلى (عن)، و(الجدلي) إلى (البجلي) والله أعلم. =","vol":"12","page":24},{"text":"يوسف بن بلال (١)، عن محمد بن مروان (٢)، عن محمد بن السائب (٣)، عن أبي صالح (٤) عن ابن عباس - ﵁ - قال: فتح الله الخلق بالحمد، فقال (٥): ﴿الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ﴾ وختمهم بالحمد، فقال: ﴿وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ﴾: بين الخلائق ﴿وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ [الزمر: ٧٥] (٦).\n_________\n= قال الخطيب: قدم بغداد، وحدَّث بها عن محمد بن عبد الله الكوفي مُطَيَّن، حدثنا عنه: تمام بن محمد الخطيب، وأبو خازم محمد بن الحسين بن الفراء، والقاضيان الصيمري والتنوخي.\nوسألت عنه أبا خازم بن الفراء فقال: تكلموا فيه.\nوذكر الخطيب ولادته إما سنة (٢٨٣ هـ) أو (٢٨٤ هـ) ومات من سنة (٣٨٤ هـ)، أو في ذي الحجة من سنة (٣٨٣ هـ).\nوقال الذهبي: فقد قارب مائة عام. \"تاريخ بغداد\" للخطيب ١١/ ٤٢٢، \"سير أعلام النبلاء\" للذهبي ٣٢/ ٦٣.\n(١) يوسف بن بلال، ذكره المزي ضمن تلاميذ محمد بن مروان السدي وذكر ابن ماكولا: أن أحمد بن إسماعيل بن جبريل بن الفيل سمع تفسير الكلبي من يوسف بن بلال، عن محمد بن مروان عن الكلبي. ولم يذكر بجرح أو تعديل.\n\"تهذيب الكمال\" للمزي ٢٦/ ٣٩٢، \"الإكمال\" لابن ماكولا ٧/ ٧٨.\n(٢) السدي الصغير متهم بالكذب.\n(٣) الكلبي، متهم بالكذب، ورمي بالرفض.\n(٤) باذام ضعيف يرسل.\n(٥) ليست في (ت).\n(٦) [١٣٤٢] الحكم على الإسناد:\nضعيف جدًّا؛ ففيه الكلبي، والسدي، وكلاهما متهم بالكذب، فضلًا عن المجاهيل فيه. =","vol":"12","page":25},{"text":"[١٣٤٣] وأخبرنا الحسين بن محمد (١)، قال: حدثنا محمد بن إبراهيم (٢)، قال: (حدثنا علي) (٣) (٤)، قال: حدثنا إسحاق (٥)، قال: أخبرنا المؤمل بن إسماعيل (٦)، عن حماد (٧)، عن عبد الله بن الحارث (٨)، عن كعب (٩) قال: فتح الله التوراة بالحمد، فقال: ﴿الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ﴾ وختمها بالحمد، فقال: ﴿وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ﴾ (١٠) الآية [الإسراء: ١١١] (١١).\n_________\n= التخريج:\nذكره البغوي في \"معالم التنزيل\" ٣/ ١٢٥، والخازن ٢/ ٣٦٦، والشربيني في \"السراج المنير\" ١/ ٨٩١ عن ابن عباس.\n(١) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) محمد بن إبراهيم، لم أجده.\n(٣) ليست في (ت).\n(٤) علي بن حسان: تكلموا فيه.\n(٥) ابن راهويه الإمام الثقة الحافظ المجتهد.\n(٦) أبو عبد الرحمن البصري صدوق، سيئ الحفظ.\n(٧) هو إما حماد بن زيد أو حماد بن سلمة وكلاهما شيخ لمؤمل وكلاهما ثقة.\n(٨) ابن نوفل بن عبد المطلب الهاشمي، له رؤية، ثقة.\n(٩) كعب بن ماتع الحميري، ثقة.\n(١٠) من (ت).\n(١١) [١٣٨٣] الحكم على الإسناد:\nإسناد الثعلبي، من إسحاق إلى كعب، كله ثقات، إلا الكلام الذي في مؤمل بن إسماعيل، والانقطاع بين حماد بن سلمة وبين عبد الله بن الحارث. =","vol":"12","page":26},{"text":"<span data-type=\"title\" id=toc-1160>٢ </span>- قوله ﷿ (١): ﴿هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ﴾ يعني: آدم ﵇ (٢).\nفأخرج ذلك مخرج الخطاب لهم، إذ كانوا ولده (٣).\nقال السدي: بعث الله تعالى جبريل ﵇ إلى الأرض، ليأتيه بطائفة منها، فقالت الأرض: إني أعوذ بالله (٤) منك أن تنقص مني، فرجع ولم يأخذ، وقال: يا ربِّ، إنها عاذت بك، فبعث ميكائيل ﵇، فاستعاذت فرجع، فبعث ملك الموت، فعاذت منه بالله، فقال: وأنا أعوذ بالله أن أخالف أمره، فأخذ (٥) من وجه الأرض، فخلط الحمراء والسوداء والبيضاء، فلذلك أختلفت ألوان بني آدم، ثم عجنها بالماء (٦)\n_________\n= التخريج:\nأخرج نحوه الطبري في \"تفسيره\" ٧/ ١٤٤، وابن الضريس في \"فضائل القرآن\" (١٩٣، ١٩٥) والدارمي في \"السنن\" (٣٤٤٥)، كلهم من طريق أبي عمران الجوني، عن عبد الله بن رباح، عن كعب، قال: فاتحة التوراة فاتحة سورة الأنعام، وخاتمة التوراة خاتمة هود). وهذا لفظ ابن أبي شيبة.\nوأورده السيوطي في \"الدر المنثور\" ٣/ ٥ بلفظ الثعلبي، وزاد نسبته لابن المنذر وأبي الشيخ عن كعب.\nوأبو عمران الجوني ثقة، وعبد الله بن رباح الأنصاري: ثقة.\n(١) ليست في (ت).\n(٢) وهو قول قتادة ومجاهد والسدي والضحاك وابن زيد. أخرجه الطبري في \"تفسيره\" ٧/ ١٤٥ - ١٤٦ بأسانيده عنهم. وزاد القرطبي في \"تفسيره\" ٦/ ٣٨٧ نسبة هذا القول للحسن وابن أبي نجيح.\n(٣) انظر: \"تفسير الطبري\" ٧/ ١٤٥، \"تفسير القرطبي\" ٦/ ٣٨٧.\n(٤) من (ت).\n(٥) ليست في (ت).\n(٦) في (ت): بماء.","vol":"12","page":27},{"text":"العذب والملح والمر؛ لذلك اختلفت أخلاقهم، فقال الله ﷿ لملك الموت: رَحِمَ جبرئيل وميكائيل الأرض، ولم ترحمها، لا جرم! أجعل أرواح من أخلق من هذا الطين بيدك (١).\nوروى أبو هريرة - ﵁ -، عن النبي - ﷺ - قال: \"إن الله خَلقَ آدمَ من ترابٍ، وجعله طينًا، ثم تركه حتى كان حمأ مسنونًا، ثم خلقه وصوَّره، ثم شركه حتى إذا كان صلصالًا كالفخار، فمر به إبليس، فقال: خلقت لأمر عظيم، ثم نفخ الله فيه روحه\" (٢).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ١٢٧ عن السدي.\nوأخرجه الطبري في \"تفسيره\" ١/ ٢٠٣ - ٢٠٤، وفي \"تاريخه\" ١/ ٩٠، والبيهقي في \"الأسماء والصفات\" (٧٧٣) وابن عساكر في \"تاريخ دمشق\" ٧/ ٣٧٧ مطولًا، جميعهم من طريق عمرو بن حماد، قال: حدثنا أسباط بن نصر، عن السدي، عن أبي مالك، وعن أبي صالح عن ابن عباس، وعن مرة الهمداني عن ابن مسعود، في قصة خلق آدم، وليس عندهم جميعًا: ثم عجنها بالماء العذب والملح والمر ... إلخ.\nوفي إسناده: عمرو بن حماد بن طلحة القناد: قال ابن حجر: صدوق رمي بالرفض. وأسباط بن نصر الهَمْداني: سبقت ترجمته، وهو صدوق، كثير الخطأ، يغرب.\nوتقدم تحسين الشيخ أحمد شاكر إسناده. وقول أبي يعلى الخليلي: لم يتفقوا عليه.\n(٢) أخرجه أبو يعلى الموصلي في \"مسنده\" ١١/ ٤٥٣ (٦٥٨٠) مطولا من طريق إسماعيل بن رافع، عن المقبري، عن أبي هريرة. وقال محققه: إسناده ضعيف. وأورده الهيثمي في \"مجمع الزوائد\" ٨/ ٣٦٣ وقال: رواه أبو يعلى، وفيه: إسماعيل بن رافع: قال البخاري: ثقة، مقارب الحديث، وضعَّفه الجمهور، وبقية رجاله رجال الصحيح. اهـ =","vol":"12","page":28},{"text":"﴿ثُمَّ قَضَى أَجَلًا وَأَجَلٌ مُسَمًّى عِنْدَهُ﴾.\nقال الحسن وقتادة والضحاك: الأجل الأول: ما بين أن يُخْلقَ إلى أن يَموتَ. والأجل الثاني: ما بين أن يموت إلى أن يبعَث، وهو البرزخ (١).\nوقال مجاهد وسعيد بن جبير: ﴿ثُمَّ قَضَى أَجَلًا﴾ يعني: أجل الدنيا ﴿وَأَجَلٌ مُسَمًّى عِنْدَهُ﴾: وهو الآخرة (٢).\nوقال عطية عن ابن عباس - ﵄ -: ﴿ثُمَّ قَضَى أَجَلًا﴾ يعني: النوم.\nتقبض فيه الروح، ثم ترجع إلى صاحبها حين اليقظة.\n﴿وَأَجَلٌ مُسَمًّى عِنْدَهُ﴾: وهو أجل موت الإنسان (٣).\n_________\n= قلت هو: إسماعيل بن رافع بن عويمر الأنصاري: الراجح فيه الضعف؛ ضعَّفه أحمد، وقال: ليس حديث ذا بشيء. وقال يحيى بن معين: ليس بشيء. وقال النسائي: متروك الحديث. وقال ابن حجر: ضعيف الحفظ، من السابعة، مات في حدود الخمسين.\n\"بحر الدم\"، ص ٢٢، \"تاريخ ابن معين برواية الدوري\" ٣/ ٦٢، \"الضعفاء والمتروكين\" ص ١٥٠، \"تقريب التهذيب\" (٤٤٣).\n(١) رواه الطبري في \"جامع البيان\" ٧/ ١٤٦ عن الحسن والضحاك وقتادة، وهو عند عبد الرزاق في \"التفسير\" ٢/ ٢٠٣ عن قتادة والحسن، بسند صحيح. وهذا الوجه أختاره الزجاج في \"معاني القرآن وإعرابه\" ٢/ ٢٢١.\n(٢) رواه الطبري في \"جامع البيان\" عن مجاهد، ٧/ ١٤٦ وسنده صحيح.\nونسبه السيوطي في \"الدر المنثور\" ٣/ ٧ لابن المنذر وعبد بن حميد وأبي الشيخ. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٦١ (٧٠٩٥) وفيه: عطاء بن السائب: صدوق، اختلط.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ١٤٧ وابن أبي حاتم في \"تفسير القرآن =","vol":"12","page":29},{"text":"وقال بعضهم: ﴿ثُمَّ قَضَى أَجَلًا﴾ يعني: جعل لأعماركم مدة تنتهون إليها، لا تجاوزونها ﴿وَأَجَلٌ مُسَمًّى عِنْدَهُ﴾ يعني: وهو أجل مسمى ﴿عِنْدَهُ﴾ لا يعلمه غيره (١).\nفالأجل المسمى: هو الأجل الأول.\n﴿ثُمَّ أَنْتُمْ تَمْتَرُونَ﴾: تشكُّون في البعث.\n\n<span data-type=\"title\" id=toc-1161>٣ </span>- ﴿وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ﴾\nيعني: هو إله السماوات وإله الأرض، ويعلم سركم وجهركم، كقوله: ﴿وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الْأَرْضِ إِلَهٌ﴾ (٢).\n_________\n= العظيم\"، ٤/ ١٢٦١ (٧٠٩٣).\nوهذا إسناد مسلسل بالضعفاء؛ فيه: محمد بن سعد، وعمه الحسين بن الحسن، وأبوه الحسن بن عطية، وجده عطية بن سعد العوفي، وكلهم ضعفاء.\nوانظر، للتفصيل: تحقيق أحمد شاكر لـ \"تفسير الطبري\"، ١/ ٢٦٣.\nوهذا الوجه رجحه الطبرسي في \"مجمع البيان\" بقوله تعالى: ﴿وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى﴾ [الزمر: ٤٢].\nقال ابن كثير: (وهذا قول غريب). \"تفسير القرآن العظيم\"، ٦/ ٩. وقال الألوسي: ولا يخفى بُعْده؛ لأن النوم، وإن كان أخا الموت، لكن لم تعهد تسميته أجلًا، وإن سمي موتًا). \"روح المعاني\" للألوسي ٧/ ٨٨.\n(١) \"معالم التنزيل\" للبغوي ٣/ ١٢٧.\nقال الألوسي في هذا الوجه: وهو أبعد الوجوه. \"روح المعاني\" ٧/ ٨٨. وسبب ذلك: أن الأصل في العطف أنه يقتضى المغايرة، وحمل الآية على الأصل أولى. قال الرازي: فاعلم أن صريح هذِه الآية يدل على حصول أجلين لكل إنسان. \"التفسير الكبير\" ١٢/ ١٢٧.\n(٢) الزخرف: ٨٤ وتمامها ﴿وَهُوَ الْحَكِيمُ الْعَلِيمُ﴾.","vol":"12","page":30},{"text":"وقال محمد بن جرير: معناه: وهو الله في السموات، ويعلم سركم وجهركم في الأرض (١).\n[١٣٤٤] وسمعت أبا القاسم الحبيبي (٢) يقول: سمعت أبا بكر محمد بن محمد بن أحمد البلخي (٣) يقول: هو (٤) من مقاديم الكلام، وتقديره: وهو الله، يعلم سركم وجهركم في السماوات والأرض، فلا يخفى عليه شيء (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ١٤٨، ولفظه: الله الذي هو في السماوات وفي الأرض يعلم سِرَّكم وجَهْركم، فلا يخفى عليه شيء. ونقله بلفظ الثعلبي: البغوي في \"معالم التنزيل\" ٢/ ٨٥ والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٣٩٠ والشوكاني في \"فتح القدير\" ٢/ ١٤٤ وابن الجوزي في \"زاد المسير\" ٣/ ٤.\n(٢) قيل كذبه الحاكم.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ليست في (ت).\n(٥) [١٣٤٤] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل.\nوهذا القول أختاره الزجاج في \"معاني القرآن وإعرابه\"، ٢/ ٢٢٨. قال النحاس: وهذا من أحسن ما قيل فيه.\n\"إعراب القرآن\" ٢/ ٥٦.\nالتخريج:\nوذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤ والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٣٩٠. وضعفه أبو حيان في \"البحر المحيط\" ٤/ ٧٨ فقال: (وهذا يضعف؛ لأن فيه تقديم مفعول المصدر الموصول عليه، والعجب من النحاس؛ حيث قال: هذا من أحسن ما قيل فيه.\nقلت: قول النحاس له وجه؛ فقد أجازه جماعة من أهل اللغة؛ قال أبو البقاء العكبري: و(في السموات) فيه وجهان: أحدهما: يتعلق بـ (يعلم) أي: يعلم =","vol":"12","page":31},{"text":"﴿وَيَعْلَمُ مَا تَكْسِبُونَ﴾: تعملون، من الخير والشر.\n\n<span data-type=\"title\" id=toc-1162>٤ </span>- ﴿وَمَا تَأْتِيهِمْ﴾ يعني: كفار أهل مكَّة ﴿مِنْ آيَةٍ مِنْ آيَاتِ رَبِّهِمْ﴾:\nمثل انشقاق القمر وغيره ﴿إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ﴾: لها تاركين، وبها مكذبين.\n\n<span data-type=\"title\" id=toc-1163>٥ </span>- ﴿فَقَدْ كَذَّبُوا بِالْحَقِّ﴾\nيعني: القرآن (١). وقيل: محمد (٢) - ﷺ - ﴿لَمَّا جَاءَهُمْ فَسَوْفَ يَأْتِيهِمْ أَنْبَاءُ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾.\nأي: أخبار استهزائهم وجزاؤه، وهذا وعيد لهم، فحاق بهم هذا الوعيد يوم بدر (٣).\n_________\n= سركم وجهركم في السموات والأرض. فهما ظرفان للعلم، فيعلم -على هذا- خبر ثان، ويجوز أن يكون (الله) بدلًا من (هو) و(يعلم) الخبر. \"التبيان في إعراب القرآن\" ١/ ٢٣٥. وقد رجَّحه القرطبي على قول الطبري، فقال فيه: أسلم، وأبعد من الإشكال \"الجامع لأحكام القرآن\" ٦/ ٣٩٠.\n(١) واختاره البيضاوي في \"أنوار التنزيل\" ٢/ ١٨٠ وأبو السعود في \"إرشاد العقل السليم\" ٣/ ١٠٩ والواحدي في \"الوجيز\" ١/ ٣٤٥، وابن الجوزي في \"زاد المسير\" ٣/ ٤، والنسفي، ١/ ٣١٣، والألوسي في \"روح المعاني\" ٧/ ٩٢.\n(٢) وهذا الوجه اختاره الطبري في \"جامع البيان\" ٧/ ١٤٩، وابن عطية في \"المحرر الوجيز\" ٢/ ٢٦٨. ولا مانع من الحمل على الوجهين؛ وهذا ما رجَّحه الرإزي في \"التفسير الكبير\" ١٢/ ١٣٠.\n(٣) بدر: ماء مشهور بين مكة والمدينة، أسفل وادي الصفراء، وبه كانت الوقعة المشهورة التي نصر الله فيها المسلمين على المشركين، في رمضان، سنة اثنتين للهجرة، وهي تبعد عن المدينة مائة وخمسًا وخمسين كيلًا، وعن مكة ثلاثمائة =","vol":"12","page":32},{"text":"<span data-type=\"title\" id=toc-1164>٦ </span>- قوله (١) ﴿أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ﴾\nيعني: الأمم الماضية، والقَرْن: الجماعة من الناس (٢) وجمعه: قرون (٣)، وقيل: القرن: مدة من الزمان، يُقال: ثمانون سنه، ويقال: مائة سنة (٤)، ويكون معناه -على هذا القول: من أهل قرن.\n﴿مَكَّنَّاهُمْ فِي الْأَرْضِ مَا لَمْ نُمَكِّنْ لَكُمْ﴾ أي: أعطيناهم ما لم نعطكم.\n_________\n= وعشرة أكيال، وتبعد عن سيف البحر خمسة وأربعين كيلًا، وسكانها عرب، غالبهم بني صبح.\nانظر: \"المعالم الجغرافية في السيرة النبوية\" للدكتور عاتق البلادي ص ٤١١، و\"معجم البلدان\" لياقوت الحموي ١/ ٣٥٧.\n(١) ليست في (ت).\n(٢) في الأصل، (ت): (من قرآن الزمان).\n(٣) \"مقاييس اللغة\" لابن فارس ٥/ ٧٧، \"مجاز القرآن\" لأبي عبيد ١/ ١٨٥، \"معالم التنزيل\" للبغوي ٣/ ١٢٨، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٣٩١.\nقال الواحدي في \"الوسيط\": ٢/ ٢٥٣: وأهل كل مدة قرن.\nقال النحاس -بعد أن ذكر الأقوال في القرن: وأصحُّ من هذا القول: القرن: كل عالم في عصر؛ لأنه مأخوذ من الاقتران- أي: عالم مقترن بعضهم إلى بعض. \"معاني القرآن\" للنحاس ٢/ ٤٠٠.\nوقال الأزهري: والذي يقع عندي -والله أعلم- أن القرن أهل كل مدة، كان فيها نبي، أو كان فيها طبقة من أهل العلم، قلَّت السنون أو كثرت. \"تهذيب اللغة\" ٩/ ٨٤.\nقلت: ويؤيده قوله - ﷺ -: \"خير الناس قرني، ثم الذين يلونهم\" أخرجه البخاري في \"صحيحه\" كتاب الشهادات، باب لا يشهد على شهادة جور (٢٦٥٢) ومسلم كتاب فضائل الصحابة، باب فضل الصحابة (٢٥٣٣).\n(٤) انظر: \"لسان العرب\" ١٣/ ٣٣١ (قرن).","vol":"12","page":33},{"text":"وقال ابن عباس - ﵁ -: أمهلنا لهم في العمر والأجسام والأموال (١) والأولاد مثل قوم نوح وعاد (٢) وثمود (٣).\nيقال: مكَّنته ومكَّنت له، فجاء باللغتين جميعًا (٤).\n﴿وَأَرْسَلْنَا السَّمَاءَ عَلَيْهِمْ﴾ يعني: المطر.\nتقول العرب: ما زلنا نطأ السماء حتى أتيناكم (٥).\n﴿مِدْرَارًا﴾ أي (٦): غزيرة كثيرة دائمة، وهو (مِفْعال) من الدَّر.\nقال الشاعر:\nوسقاك، من نَوْء الثُّرَيَّا مُزنة ... سَجْراء (٧) تَحلبُ وابِلًا مِدْرارا (٨)\n_________\n(١) من (ت).\n(٢) جاء في الأصل: نوح وثمود وعاد. بتقديم: ثمود، على: عاد، والمثبت من (ت).\n(٣) \"معالم التنزيل\" للبغوي ٢/ ٨٥.\n(٤) قال أبو عبيد: مكَّنتُك، ومكنتْ لك واحد. \"مجاز القرآن\" ١/ ١٨٦.\n(٥) هذا من الاستعارات التي جرت على لسان العرب. والسماء: ما علاك، ثم توسَّعوا فيه، حتى سمّوا المطر: سماء، فقالوا: ما زلنا نطأ السماء حتى أتيناكم -أى: نطأ مواضع المطر.\nانظر: \"جمهرة اللغة\" لابن دريد، باب الاستعارات ٣/ ١٢٥٥، \"مقاييس اللغة\" لابن فارس، ٣/ ٩٨. \"المزهر في علوم اللغة والأدب\" للسيوطي. فصل فيما وضع في الأصل خاصا ثم استعمل عامًّا ١/ ٣٣٣.\n(٦) ليست في (ت).\n(٧) من (ت) وجاء في الأصل: شجرًا.\n(٨) البيت في \"العين\" ٨/ ٣٩ غير منسوب، وهو في \"ديوان جرير\" ص ١٩٦، بلفظ:\nوسقاك من نوء الثريا عارض ... تنهلُّ منه ديمة مدرار.","vol":"12","page":34},{"text":"وقوله: ﴿مَا لَمْ نُمَكِّنْ﴾: من خطاب التلوين (١)، كقوله: ﴿حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ﴾ (٢).\nوقال أهل البصرة (٣): أخبر عنهم بقوله: ﴿أَلَمْ يَرَوْا﴾ وفيهم محمد - ﷺ - وأصحابه، ثم خاطبهم معهم (٤).\nوالعرب تقول: قلت لعبد الله: ما أكرمه، وقلت لعبد الله: ما أكرمك.\n﴿وَجَعَلْنَا الْأَنْهَارَ تَجْرِي مِنْ تَحْتِهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ وَأَنْشَأْنَا مِنْ بَعْدِهِمْ﴾ أي: خلقنا وابتدأنا ﴿قَرْنًا آخَرِينَ﴾ (٥).\n_________\n(١) وهذا اللفظ يطلقه أهل التفسير، والمراد به ما يطلق عليه البلاغيون: الالتفات.\nوذكره الزركشي، في النوع الحادي والعشرين من أنوع مخاطبات القرآن، فقال: خطاب التلوين. وسمَّاه الثعلبي: المتلون، كقوله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ﴾ [الطلاق: ١] ﴿قَالَ فَمَنْ رَبُّكُمَا يَامُوسَى﴾ [طه: ٤٩] ويسمِّيه أهل المعاني: الالتفات. \"البرهان\" ٢/ ٢٤٦، ومعناه: التعبير عن معنى بطريق من الطرق الثلاثة التكلم والخطاب والغيبة، بعد التعبير عنه بطريق آخر منها. \"الإيضاح في علوم البلاغة\" للخطيب القزويني، ص ٧٢.\n(٢) يونس: ٢٢.\n(٣) البصرة: مدينة كبرى من مدن العراق، قيل: سُمِّيت بذلك؛ لأن فيها حجارة ليست صلبة. مصَّرها المسلمون في عهد عمر بن الخطاب - ﵁ -، وكانت حاضرة من حواضر اللغة والأدب \"معجم البلدان\" ١/ ٤٣١.\n(٤) \"معالم التنزيل\" للبغوي ٣/ ١٢٨، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٣٩٢.\n(٥) في (ت): (وأنشأنا وخلقنا وابتدأنا، من بعدهم، قرنًا آخرين) وكلاهما حسن.","vol":"12","page":35},{"text":"<span data-type=\"title\" id=toc-1165>٧ </span>- ﴿وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَابًا فِي قِرْطَاسٍ﴾\nقال (مقاتل والكلبي) (١): نزلت في النضر بن الحارث (٢)، وعبد الله بن أبي (٣) أمية، ونوفل بن خويلد (٤)، قالوا: يا محمد، لن نؤمن لك، حتى تأتينا بكتاب من عند الله، ومعه أربعة من الملائكة؛ يشهدون عليه أنه من عند الله، وأنك رسوله، فأنزل الله ﷿ قوله (٥) (٦): ﴿وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَابًا فِي قِرْطَاسٍ﴾: في صحيفة، مكتوبًا من عندي ﴿فَلَمَسُوهُ بِأَيْدِيهِمْ﴾: فعاينوه معاينة، ومسوه بأيديهم ﴿لَقَالَ الَّذِينَ كَفَرُوا إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ﴾: لِمَا سَبَقَ فيهم من علمي.\n_________\n(١) في (ت): الكلبي ومقاتل.\n(٢) هو: النضر بن الحارث بن كلدة بن علقمة بن عبد منات بن عبد الدار بن قصي. كان شديد العداوة لرسول الله - ﷺ -، وهو الذي نزلت فيه آيات ﴿أَسَاطِيرُ الْأَوَّلِينَ﴾، ﴿سَأَلَ سَائِلٌ﴾. قتل يوم بدر.\n\"الروض الأنف\" للسهيلى ٢/ ٥٠، \"سبل الهدى والرشاد\" للصالحي ٢/ ٤٦٥.\n(٣) من (ت).\n(٤) نوفل بن خويلد بن أسد، أخو السيدة خديجة. كان شديد العداوة للإسلام والمسلمين، وقتل يوم بدر كافرا، قتله علي، وقيل: ابن أخيه الزبير بن العوام. \"سبل الهدي والرشاد\" ٤/ ٤٩، \"جمهرة أنساب العرب\" لابن حزم (ص ١٢٠).\n(٥) ليست في (ت).\n(٦) \"أسباب النزول\" للواحدي (٢١٦)، \"لباب النقول\" للسيوطى (١٢٧)، \"تفسير مقاتل\" ١/ ٣٦٥، وانظر: \"زاد المسير\" لابن الجوزي ٣/ ٧، \"معالم التنزيل\" للبغوي ٣/ ١٢٩، \"إرشاد العقل السليم\" لأبي السعود ٣/ ١١٢، \"روح المعاني\" للألوسي ٥/ ٢٣٥، ونسبه أبو حيان في \"البحر المحيط\" ٤/ ٨٢ لعبد الله بن عباس. وبنحوه عند ابن أبي حاتم (٧١٢٠) عن ابن إسحاق.","vol":"12","page":36},{"text":"<span data-type=\"title\" id=toc-1166>٨ </span>- ﴿وَقَالُوا لَوْلَا أُنْزِلَ عَلَيْهِ﴾:\nعلى محمد ﴿مَلَكٌ وَلَوْ أَنْزَلْنَا مَلَكًا لَقُضِيَ الْأَمْرُ﴾. أي: لوجب العذاب وفرغ من هلاكهم؛ لأن الملائكة لا ينزلون إلاَّ بالوحي أو الهلاك ﴿ثُمَّ لَا يُنْظَرُونَ﴾: لا يُؤَجَّلُوْن، ولا يُمْهَلُوْن.\nوقال مجاهد: ﴿لَقُضِيَ الْأَمْرُ﴾ أي: لقامت الساعة (١).\nوقال الضحاك: لو أتاهم ملك، في صورته، لماتوا (٢).\nوقال قتادة: لو أنزلنا ملكًا، ثم لم يؤمنوا، لعجل لهم العذاب، ولم يُؤَخَّرُوْ طَرْفَة عين (٣).\n\n<span data-type=\"title\" id=toc-1167>٩ </span>- ﴿وَلَوْ جَعَلْنَاهُ مَلَكًا﴾\nيعني (٤): ولو أرسلنا إليهم ملكًا ﴿لَجَعَلْنَاهُ رَجُلًا﴾ يعني: في صورة رجل آدمي؛ لأنهم لا يستطيعون النظر إلى الملائكة ﴿وَلَلَبَسْنَا﴾: ولشبَّهنا وخلطنا ﴿عَلَيْهِمْ مَا يَلْبِسُونَ﴾: يخلطون ويشبهون على أنفسهم، حتى يشكُّوا؛ فلا يدروا: أملك هو أم آدمي؟\n_________\n(١) أخرجه الطبري في \"جامع البيان\" عن مجاهد، ٧/ ١٥١، بسند صحيح. وهو عند ابن أبي حاتم بسنده إلى مجاهد (٧١٢٤) وفي \"تفسير الثوري\" (ص ١٠٦) عن مجاهد، وفي \"تفسير مجاهد\" ١/ ٢١٢ بتحقيق عبد الرحمن السورتي. وانظر: \"زاد المسير\" ٣/ ٨، \"فتح القدير\" ٢/ ١٠٢، القرطبي ٦/ ٣٩٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ١٥٢.\n(٣) \"معالم التنزيل\" للبغوي ٣/ ١٢٩، \"زاد المسير\" لابن الجوزي ٣/ ٨، \"النكت والعيون\" للماوردي ٢/ ٩٥، \"الوسيط\" للواحدي، ٢/ ٢٥٤.\n(٤) ليست في (ت).","vol":"12","page":37},{"text":"وقال الضحاك وعطية عن ابن عباس ﵄: هم أهل الكتاب؛ فرَّقوا دينهم وكذَّبوا رسلهم، وهو تحريف الكلم عن مواضعه، فَلَبَّسَ الله عليهم مَا لبَّسُوا على أنفسهم (١).\nقال قتادة: ما لبَّسَ قوم إلاّ لبَّسَ الله عليهم (٢).\nوقرأ الزهري: (وَلَلَبَّسنا) بالتشديد، على التكرير والتأكيد (٣)، يقال: لبست الثوب ألبسه لباسًا ولُبسًا (٤)، ولبَّسْت عليهم الأمر ألبسه لبسًا.\n\n<span data-type=\"title\" id=toc-1168>١٠ </span>- (قوله ﷿) (٥): ﴿وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ﴾\nكما استهزئ بك يا محمد؛ يعزِّي نبيَّه ﵇.\n﴿فَحَاقَ﴾: قال الربيع بن أنس: نزل (٦).\nوقال عطاء: حلَّ (٧).\n_________\n(١) أخرجه الطبري ٧/ ١٥٣ عن الضحاك وعن ابن عباس، من طريق عطية العوفي، وقد سبق بيان ضعفه. ورجح الطبرى أن الآيات في المشركين، لا في أهل الكتاب.\nوانظر \"تفسير البغوي\" ٣/ ١٣٠، \"البحر المحيط\" ٤/ ٨٤.\n(٢) الطبري ٧/ ١٥٣ عن قتادة، بسند صحيح.\n(٣) \"مختصر شواذ القراءات\" لابن خالويه، (٣٦)، \"البحر المحيط\" لأبي حيان ٤/ ٨٤.\n(٤) ليست في (ت).\n(٥) من (ت) وفي الأصل: نبيه ﵇.\n(٦) ذكره الطبري ٧/ ١٥٣ مقتصرًا عليه، ولم ينسبه.\n(٧) \"معالم التنزيل\" للبغوي ٣/ ١٣١.","vol":"12","page":38},{"text":"وقال مقاتل: دار (١).\nقال الضحّاك: أحاط (٢).\nقال الزجاج: الحيق، في اللغة: ما يشتمل على الإنسان من مكروه (٣).\nوقيل: وجب. والحيق والحيوق: الوجوب (٤).\n﴿بِالَّذِينَ سَخِرُوا﴾: هَزِئوا ﴿مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾ ﴿منهم ما كانوا به يستهزءون﴾ أي: جزاء استهزائهم بالعذاب (٥) والنقمة.\n\n<span data-type=\"title\" id=toc-1169>١١ </span>- ﴿قُلْ﴾: يا محمد لهؤلاء المكذبين المستهزئين ﴿سِيرُوا﴾\nسافروا ﴿فِي الْأَرْضِ﴾: معتبرين ﴿ثُمَّ انْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ﴾ أي: آخر أمرهم، وكيف أورثهم الكفرُ والكذبُ الهلاكَ والعطبَ؟ يحذِّر كفار مكة عذاب الأمم الخالية.\n\n<span data-type=\"title\" id=toc-1170>١٢ </span>- ﴿قُلْ لِمَنْ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ﴾:\nفإن أجابوك: وإلاَّ فـ ﴿قُلْ لِلَّهِ﴾: ربكم ورب الأنام، لا الأوثان والأصنام (٦).\n_________\n(١) \"تفسير مقاتل بن سليمان\" ١/ ٣٦٦، وقال الرازي في معنى: حاق: وفي تفسيره وجوه كثيرة لأهل اللغة، وهي بأسرها متقاربة. \"التفسير الكبير\" ١٢/ ١٣٥.\n(٢) \"معالم التنزيل\" للبغوى ٣/ ١٣١.\n(٣) \"معاني القرآن وإعرابه\" للزجاج ٢/ ٢٣١، وانظر: \"زاد المسير\" ٣/ ٩.\n(٤) \"تاج العروس\" (حقيق)، ٢٥/ ٢١٢، \"لسان العرب\" (حقق)، ١٠/ ٧١.\n(٥) في الأصل: من العذاب.\n(٦) ليست في (ت).","vol":"12","page":39},{"text":"ثم قال: ﴿كَتَبَ رَبُّكُمْ﴾ أي: قضى وأوجب؛ فضلًا وكرمًا.\n﴿عَلَى نَفْسِهِ الرَّحْمَةَ﴾ وذكر النفس -هاهنا- عبارة عن وجوده، وتأكيد وعده، وارتفاع الوسائط دونه، وهذا استعطاف منه تعالى للمتولِّين عنه إلى الإقبال إليه، وإخبار (١) بأنه رحيم بعباده، لا يعجل عليهم بالعقوبة، ويقبل منهم الإنابة والتوبة.\n[١٣٤٥] أخبرنا أبو سعيد محمد بن عبد الله بن حمدون (٢)، قال: أخبرنا أبو حامد أحمد بن محمد بن الشرقي (٣)، قال: أخبرنا محمد بن يحيى (٤)، وعبد الرحمن بن بشر (٥)، وأحمد بن يوسف (٦).\nقالوا: أخبرنا عبد الرزاق (٧)، قال: أخبرنا معمر (٨)، عن همام بن منبه (٩)\nقال: هذا ما حدثناه (١٠) أبو هريرة - ﵁ -، عن محمد رسول الله - ﷺ - قال:\n_________\n(١) في (ت) والإخبار.\n(٢) النيسابوري، الزاهد. العالم، لم يذكر بجرح أو تعديل.\n(٣) ثقة مأمون.\n(٤) أبو عبد الله، الذهلي النيسابوري ثقة حافظ جليل.\n(٥) العبدي، أبو محمد، النيسابوري. ثقة.\n(٦) الأزدي، أبو الحسن، حافظ ثقة.\n(٧) أبو بكر الصنعاني ثقة حافظ.\n(٨) ثقة ثبت فاضل، إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئًا، وكذا فيما حدَّث به بالبصرة.\n(٩) أبو عقبة، ثقة.\n(١٠) في (ت): حدثنا به.","vol":"12","page":40},{"text":"\"لَمَّا قضى اللهُ الخلقَ كتب في كتابٍ، فهو عنده فوق العرشِ: إن رحمتي سبقتْ غضبي\" (١) (٢).\nثم قال: ﴿لَيَجْمَعَنَّكُمْ﴾ اللام فيه لام القسم، والنون نون التأكيد (٣)، مجازه: والله، ليجمعنكم في قبوركم (٤) ﴿إِلَى يَوْمِ الْقِيَامَةِ﴾: (يعني: في يوم القيامة، إلى بمعنى: في، وقِيل: معناه: ليجمعنكم في قبوركم إلى يوم القيامة) (٥).\n﴿لَا رَيْبَ فِيهِ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ﴾: غبنوا، و(الذين) في موضع نصب، مردود على الكاف والميم، في قوله: ﴿لَيَجْمَعَنَّكُمْ﴾ ويجوز أن يكون رفعًا؛ على الابتداء، وخبره: ﴿فَهُمْ لَا يُؤْمِنُونَ﴾ (٦).\n_________\n(١) جاء على هامش نسخة (ت): (وقيل: كتابها عليه في اللوح المحفوظ، وفي الصحيحين من حديث أبي هريرة قال: قال رسول الله - ﷺ -: \"لما قضى الله الخلق كتب كتابًا فهو عنده فوق العرش إن رحمتي غلبت غضبي\". وفي بعض طرق \"الصحيح \": (سبقت غضبي). \"رموز كنوز\". اهـ.\n(٢) [١٣٤٥] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف لم يذكر برجح أو تعديل.\nالتخريج:\nأخرجه البخاري في \"صحيحه\"، كتاب التوحيد، باب ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ﴾ (٧٤٥٣)، ومسلم في \"صحيحه\" كتاب التوبة، باب في سعة رحمة الله، وأنها سبقت غضبه (٢٧٥١).\n(٣) في (ت): التوكيد.\n(٤) ليست في (ت).\n(٥) من (ت).\n(٦) \"مشكل إعراب القرآن\" لمكي بن أبي طالب ١/ ٢٤٦، \"التبيان\" لأبي البقاء العكبري ١/ ٢٣٨.","vol":"12","page":41},{"text":"فأخبر الله تعالى أن الجاحد والساخر هالك خاسر (١).\n\n<span data-type=\"title\" id=toc-1171>١٣ </span>- (قوله ﷿) (٢): ﴿وَلَهُ مَا سَكَنَ فِي اللَّيْلِ وَالنَّهَارِ﴾\nقال الكلبي: إن كفار مكة قالوا للنبي - ﷺ -: يا محمد، إنا قد علمنا أنه ما يحملك على ما تدعونا (٣) إليه إلاَّ الحاجة؛ فنحن نجمع لك من أموالنا ما يغنيك، حتى تكون من أغنانا؛ فأنزل الله تعالى: ﴿وَلَهُ مَا سَكَنَ فِي اللَّيْلِ وَالنَّهَارِ﴾ أي: استقر في الليل والنهار، من خلق (٤) (٥).\nوقال أبو روق: إن من الخلق ما يستقر نهارًا وينتشر ليلًا ومنها ما يستقر ليلًا وينتشر نهارًا.\nقال عبد العزيز بن يحيى، ومحمد بن جرير: كلُّ ما طَلَعَتْ عليه الشمس وغَرَبَتْ فهو من ساكني الليل والنهار، والمراد: جميع ما في الأرض؛ لأنه لا شيء من خلق الله إلا هو ساكن في الليل والنهار (٦).\n_________\n(١) في (ت): خاسر هالك.\n(٢) من (ت).\n(٣) في (ت): تدعون. وهو خطأ.\n(٤) جاء في (ت): (فأنزل الله تعالى ﴿وَلَهُ مَا سَكَنَ﴾ أي: استقر ﴿فِي اللَّيْلِ وَالنَّهَارِ﴾: من خلق) والمعنى مستقيم في كلتا الحالتين.\n(٥) أورده الواحدي في \"أسباب النزول\" (ص ٢١٦) عن عبد الله بن عباس من طريق الكلبي، وهو كذاب، وقد سبق. وأورده ابن الجوزي في \"زاد المسير\" ٣/ ٩ عن عبد الله بن عباس، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٣٩٦، بصيغة التمريض: (قيل).\n(٦) قال الطبري في \"جامع البيان\" ٧/ ١٥٨: يقول: وله ملك كل شيء، لأنه لا شيء من خلق الله إلا وهو ساكن في الليل والنهار؛ فمعلوم بذلك أن معناه ما وصفنا.","vol":"12","page":42},{"text":"وقيل: معناه: وله ما يمر عليه الليل والنهار (١).\nوقال أهل المعاني: في الآية إضمار واختصار، مجازها: وله ما سكن وتحرَّك، في الليل والنهار (٢)، كقوله (: ﴿سَرَابِيلَ تَقِيكُمُ الْحَرَّ﴾ (٣) يعني: تقيكم الحر والبرد، والمراد (٤) به: كل شيء ﴿وَهُوَ السَّمِيعُ الْعَلِيمُ﴾ لأصواتهم ﴿الْعَلِيمُ﴾ بأسرارهم.\nوقال الكلبي: ﴿وَهُوَ السَّمِيعُ﴾: لمقالة (٥) قريش ﴿الْعَلِيمُ﴾: من حيث يرزقهم.\n\n<span data-type=\"title\" id=toc-1172>١٤ </span>- ﴿قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا﴾:\nوهذا حين دُعِي إلى دين آبائه، فأنزل الله ﴿قُلْ﴾ يا محمد ﴿أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا﴾: ربًّا ومعبودًا وناصرًا ومعينًا ﴿فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ﴾. أي: خالقها ومبتدعها ومبتدئها، وأصل الفَطْر: الشق والابتداء، يقال: فطر ناب الجمل إذا شق (٦)، وابتدأ بالخروج (٧).\n_________\n(١) \"معالم التنزيل\" للبغوي ٣/ ١٣١.\n(٢) انظر: \"مغني اللبيب عن كتب الأعاريب\" لابن هشام (ص ٨٢٠). \"الصناعتين\" لأبي هلال العسكري (ص ٤٦٣).\n(٣) النحل: ٨١.\n(٤) في (ت): وأراد.\n(٥) في (ت): بمقالة.\n(٦) في (ت): تشقق.\n(٧) قال ابن دريد في \"جمهرة اللغة\" ٣/ ١٢٨٣: قال يونس: تقول العرب: فَطَرَ نابُ البعير وشَقَأَ نابُه، وشقَّ نابُه. وانظر: \"النهاية\" لابن الأثير ٣/ ٤٥٧، \"لسان العرب\" ٥/ ٥٥، (فطر)، \"تاج العروس\" ١٣/ ٣٣١.","vol":"12","page":43},{"text":"قال مجاهد: سمعت ابن عباس ﵄ يقول: كنت لا أدري ما: فاطر السماوات والأرض؟ حتى أتاني أعرابيان يختصمان في بئر، فقال أحدهما لصاحبه: أنا فطرتها، أنا ابتدأتها (١).\n﴿وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ﴾ أي: وهو يَرْزُقُ، ولا يُرْزَقُ.\nدليله قوله تعالى: ﴿مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ﴾ (٢).\nوقرأ عكرمة والأعمش: (وَلا يَطْعَمُ) بفتح الياء (٣) -أي: وهو يرزق، لا يأكل.\nوقرأ أشهب العقيلي: (وهُوَ يُطْعِمُ وَلا يُطْعِمُ) كلاهما بضم الياء،\n_________\n(١) أخرجه أبو عبيد في \"فضائل القرآن\" باب: لغات القرآن ... (٧٤٨) ومن طريقه البيهقي في \"شعب الإيمان\" ٢/ ٢٥٨ (١٦٨٢) وأخرجه الطبري في \"جامع البيان\" ٧/ ١٥٨ من طريق وكيع عن يحيى به، وابن أبي حاتم في \"تفسير القرآن العظيم\" (١٧٩١٥). وسنده حسن؛ فيه إبراهيم بن مهاجر، قال ابن حجر: صدوق، لين الحفظ. \"تقريب التهذيب\" (٢٥٤). وجوَّد إسناده ابن كثير في \"فضائل القرآن\" (ص ٤٧)، وقال المناوي: إسناده حسن. \"الفتح السماوي بتخريج أحاديث تفسير البيضاوي\" ٢/ ٦٠٢.\n(٢) الذاريات: ٥٧.\n(٣) ذكرها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٣٦)، ونسبها للأعمش، ونسبها أبو حيان في \"البحر المحيط\" ٤/ ٩٠ للأعمش ومجاهد وابن جبير، وأبي حيوة، وعمرو بن عبيد، وأبي عمرو، في رواية عنه. وهي قراءة شاذة. وقد نظر الطبري إلى جانب السند، فقال، في \"جامع البيان\": ٧/ ١٥٩: ولا معنى لذلك؛ لقلة القراءة به. ونظر القرطبي إلى المعنى فقال: (وهي قراءة حسنة -أي: أنه تعالى يرزق عباده، وهو سبحانه غير محتاج إلى ما يحتاج إليه المخلوقون من الغذاء). \"الجامع لأحكام القرآن\" ٦/ ٣٩٧.","vol":"12","page":44},{"text":"وكسر العين (١).\nقال الحسين بن الفضل: معناه: هو القادر على الإطعام، وترك الإطعام، كقوله ﷿: ﴿يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ﴾ (٢).\n[١٣٤٦] وسمعت أبا القاسم الحبيبي (٣) يقول: سمعت أبا منصور الأزهري (٤) بهراة (٥)، يقول: معناه: وهو يطعم ولا يستطعم.\nتقول العرب: أطعمت غيري، وأطعمت بمعنى: استطعمت (٦).\nوأنشد:\n_________\n(١) \"الكشاف\" للزمخشري ٢/ ١١، وقال في توجيه معناها: وفسر بأن معناه: وهو يطعم، ولا يستطعم. وحكى الأزهري: أطعمت، بمعنى: استطعصت، ونحوه: أفدت. ويجوز أن يكون المعنى: وهو يطعم تارة، ولا يطعم أخرى، على حسب المصالح، كقولك: وهو يعطي ويمنع، ويبسط ويقدر، ويغني ويفقر. ونسبها ابن عطية في \"المحرر الوجيز\" ٢/ ٢٧٣ ليمان العماني وابن أبي عبلة.\n(٢) الرعد: ٢٦\n(٣) قبل: كذبه الحاكم.\n(٤) أبو منصور، محمد بن أحمد بن الأزهر بن طلحة، الأزهري الهروي، الشافعي. صاحب \"تهذيب اللغة\".\n(٥) هَراة، بالفتح: مدينة عظيمة مشهورة، من أمهات مدن خراسان، عظيمة البساتين، غزيرة المياه، ينتسب إليها جماعة من أهل العلم، وهي في الوقت الحاضر من المدن التي في دولة أفغانستان، تقع على مجرى نهر هاري. انظر: \"بلاد الخلافة الشرقية\" (ص ٤٣٠)، \"معجم البلدان\" ٥/ ٣٩٦.\n(٦) [١٣٤٦] الحكم على الإسناد:\nالحبيبي كذبه الحاكم.","vol":"12","page":45},{"text":"إنَّا لنطعم عند الصيف مُطعِمنا ... وفي الشتاء إذا لم يونسِ القَزَعُ (١)\nأي: مستطعمنا.\nوقيل: معناه: ﴿وَهُوَ يُطْعِمُ﴾ يعني: الله ﴿وَلَا يُطْعَمُ﴾ يعني: الولي (٢).\n﴿قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ﴾: أخلص ﴿وَلَا تَكُونَنَّ﴾ يعني: وقيل لي: ولا تكوننَّ (٣) ﴿مِنَ الْمُشْرِكِينَ﴾.\n\n<span data-type=\"title\" id=toc-1173>١٥ </span>- ﴿قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي﴾:\nفعبدت غيره ﴿عَذَابَ يَوْمٍ عَظِيمٍ﴾: وهو يوم القيامة.\n\n<span data-type=\"title\" id=toc-1174>١٦ </span>- ﴿مَنْ يُصْرَفْ عَنْهُ يَوْمَئِذ﴾ (٤)\nيعني: من يُصرف (٥) العذاب عنه.\n_________\n(١) البيت منسوب للزبرقان بن بدر في \"صبح الأعشى\" للقلقشندي ١/ ٤٢٨، بلفظ: ونحن نطعم عند القحط مطعمنا من الشواء، إذا لم يؤنسِ القزعُ.\nوقد قاله عند قدوم وفد بني تميم على رسول الله - ﷺ -. انظر: \"الروض الأنف\" للسهيلي ٤/ ٣٤٠ \"السيرة النبوية\" لابن كثير، ٤/ ٨١.\n(٢) \"المحرر الوجيز\" لابن عطية ٢/ ٢٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٣٩٧.\n(٣) \"معالم التنزيل\" للبغوي ٣/ ١٣٢، \"المحرر الوجيز\" ٢/ ٢٧٣، \"الجامع لأحكام القرآن\" ٦/ ٣٩٧، \"إرشاد العقل السليم\" لأبي السعود ٣/ ١١٦.\n(٤) ليست في (ت).\n(٥) في الأصل: صُرِفَ مبني للمجهول، والمثبت من (ت).","vol":"12","page":46},{"text":"وقرأ أهل الكوفة (١): ﴿يَصرِفْ﴾ بفتح الياء وكسر الراء (٢)، على معنى: من يصرف الله عنه العذاب.\nواختاره أبو عبيد وأبو حاتم؛ لقوله (فيما قبله: ﴿قُلْ لِمَنْ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ قُلْ لِلَّهِ﴾.\nولقوله، فيما بعده: ﴿فَقَدْ رَحِمَهُ﴾ ولم يقل: رُحِم، على المجهول (٣). ولقراءة أُبيٍّ: (من يصرفه الله عنه) (٤).\n﴿يَوْمَئِذٍ﴾ يعني: يوم القيامة. وهو ظرف مبني على الجر؛ لإضافة الوقت إلى: إذْ، كقولك (٥): حينئذٍ، وساعتئذٍ.\n_________\n(١) الكوفة: مصر مشهور بأرض بابل من سواد العراق، مصرت في عهد عمر سنة تسع عشرة، بعد وقعة القادسية، وتقع الكوفة على نهر الفرات، على مسافة ثمانية كيلو مترات من مدينة النجف، ومائة وستة وخمسين كيلو مترًا من بغداد، وستين كيلو مترًا من كربلاء. انظر: \"معجم المعالم الجغرافية\" (ص ٢٦٧ - ٢٦٨)، \"معجم البلدان\" ٤/ ٤٩٠.\n(٢) قرأ بها: حمزة والكسائي وعاصم، من رواية أبي بكر وخلف ويعقوب. \"السبعة\" (ص ٢٤٥)، \"النشر\" ٢/ ٢٩٢.\n(٣) قال ابن زنجلة: وحجتهم: قوله قبلها: ﴿قُلْ لِمَنْ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ قُلْ لِلَّهِ﴾ فكذلك: من يصرف الله.\nوأخرى: أنه ختم الكلام بمثل معنى: ﴿يُصْرَفْ﴾ قال: ﴿فَقَدْ رَحِمَهُ﴾ ولم يقل: فقد رُحِم. فيكون على نظيره مما لم يسم فاعله، فكان التوفيق بين أوله وآخره أولى من أن يخالف بينهما، فجعل آخره مثل الأول ملحقًا به. \"حجة القراءات\" لابن زنجلة (ص ٢٤٣).\n(٤) \"القراءات الشاذة\" لابن خالويه ص ٣٦، \"الكشف\" لمكي ١/ ٤٢٥ \"المحرر الوجيز\" ٢/ ٢٧٣ \"الجامع لأحكام القرآن\" ٦/ ٣٩٧.\n(٥) في (ت): كقوله.","vol":"12","page":47},{"text":"﴿وَذَلِكَ الْفَوْزُ الْمُبِينُ﴾ يعني: النجاة البينة.\n\n<span data-type=\"title\" id=toc-1175>١٧ </span>- ﴿وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ﴾:\nبشدة وبَلِية وفقر ومرض ﴿فَلَا كَاشِفَ لَهُ﴾: دافع وصارف (١) ﴿إِلَّا هُوَ وَإِنْ يَمْسَسْكَ﴾: يصبك ﴿بِخَيْرٍ﴾ يعني: عافية ورخاء ونعمة ﴿فَهُوَ عَلَى كُلِّ شَيْءٍ﴾: من الخير والضير ﴿قَدِيرٌ﴾.\n[١٣٤٧] أخبرنا محمد بن الحسين بن محمد الرَّمجاري (٢)، قال حدثنا أبو العباس محمد بن يعقوب (٣)، حدثنا أحمد بن شيبان الرملي (٤)، حدثنا عبد الله بن ميمون القداح (٥)، حدثنا شهاب بن خِرَاش (٦)، عن عبد الملك بن عمير (٧)، عن ابن عباس - ﵄ - قال: أُهْدِيَ للنبي - ﷺ - بغلة، أهداها له كسرى، فركبها بحبل من شعر، ثم أردفني خلفه،\n_________\n(١) جاء في (ت): ﴿فَلَا كَاشِفَ﴾ دافع وصارف له. بتقديم وتأخير.\n(٢) أبو عبد الرحمن السلمي تكلموا فيه، وليس بعمدة.\n(٣) الملقب بالأصم، ثقة.\n(٤) أبو عبد المؤمن، صدوق.\n(٥) عبد الله بن ميمون بن داود، القداح، القرشي المخزومي مولاهم وقيل مولى جعفر ابن محمد روى عن جعفر بن محمد الصادق، وعنه أبو الأزهر النيسابوري ذاهب الحديث وقال ابن حجر: منكر الحديث متروك.\nأخرج حديثه الترمذي مات قيل المئتين. \"تهذيب الكمال\": ٤/ ٣٠٠، \"التقريب\" لابن حجر (٣٦٥٣). \"ميزان الاعتدال للذهبي ٢/ ٥١٣.\n(٦) شهاب بن خراش بن حوشب، الشيباني، أبو الصلت، الواسطي، ابن أخي العوام بن حوشب، صدوق، يخطئ. \"التقريب\" (٢٨٢٥)\n(٧) اللخمي، الكوفي. ثقة فصيح عالم، تغير حفظه، ربما دلس.","vol":"12","page":48},{"text":"ثم سار بي مليًّا، ثم التفت إليَّ، فقال لي: \"يا غلام\"! قلت: لبيك يا رسول الله، قال: \"احفظِ الله يحفظكَ، احفظِ الله تجدهُ أمامك، تعرَّفْ إلى الله في الرخاءِ يعرفك في الشدةِ، وإذا (١) سألتَ، فاسألِ (٢) الله، وإذا استعنتَ، فاستعنْ بالله، قد مضى القلمُ بما هو كائنٌ، فلو جَهدَ الخلائق أن ينفعوك بما لم يقضه الله لك، لما قدروا عليه، ولو جَهدُوا أن يضروك بما لم يكتبه الله عليك، لما قدروا عليه، فإن استطعتَ أن تعملَ بالصبر مع اليقين، فافعل، فإن لم تستطع، فاصبر، فإن في الصبر على ما تكره خيرًا كثيرًا، واعلم أن النصر مع الصبر، وأن مع الكربِ الفرجَ، وأن مع العسر يسرًا\" (٣).\n_________\n(١) في (ت): إذا.\n(٢) في (ت): فسل.\n(٣) [١٣٤٧] الحكم على الإسناد:\nالحديث بهذا اللفظ ضعيف جدًّا، فيه: عبد الله بن ميمون: منكر الحديث، وفيه: شهاب بن خراش: صدوق، يخطئ. والحديث بهذا السياق أخرجه الطبراني، كما في \"مجمع الزوائد\" ٧/ ١٩٠ وقال الهيثمي: فيه علي بن أبي على القرشس، وهو ضعيف. وأخرجه أيضًا: ابن أبي عاصم ١/ ١٣٧ (٣١٥).\nوأخرجه الحاكم في \"المستدرك\" ٣/ ٥٤١ - ٥٤٢ من طريق أبي العباس محمد بن يعقوب به.\nوقال: هذا حديث كبير عال، من حديث عبد الملك بن عمير عن ابن عباس - ﵄ - إلا أن الشيخيْن - ﵄ -، لم يخرجا شهاب بن خراش ولا القداح في الصحيحين، وقد رُوى الحديث بأسانيد عن ابن عباس غير هذا. اهـ.\nوتعقبه الإمام الذهبي في \"التلخيص\" فقال: قلت: إلا أن القدَّاح: قال أبو حاتم: متروك، والآخر مختلف فيه، وعبد الملك: لم يسمع من ابن عباس، فيما أرى. =","vol":"12","page":49},{"text":"<span data-type=\"title\" id=toc-1176>١٨ </span>- ﴿وَهُوَ الْقَاهِرُ﴾:\nالقادر الغالب ﴿فَوْقَ عِبَادِهِ﴾ وفي القهر زيادة معنى على القدرة، وهو: منع غيره عن بلوغ المراد.\n﴿وَهُوَ الْحَكِيمُ﴾ في أمره ﴿الْخَبِيرُ﴾ بأعمال عباده.\n_________\n= التخريج:\nأخرجه الإمام أحمد في \"المسند\" ١/ ٢٩٣ (٢٦٦٩)، والترمذي في \"السنن\" كتاب صفة القيامة (٢٥١٦) من طريق حنش الصنعان] عن ابن عباس بنحوه. وقال الإمام الترمذي: حديث حسن صحيح.\nوقال الحافظ ابن رجب في \"نور الاقتباس\" (ص ٣٤ - ٣٥): وقال الحافظ أبو عبد الله بن منده: لهذا الحديث طرق عن ابن عباس، وهذا أصحها. قال: وهذا إسناد مشهور، ورواته ثقات.\nقلت: قد روي هذا الحديث عن ابن عباس من رواية جماعة؛ فمنهم: على ابنه، وعطاء، وعكرمة، ومن رواية عمر مولى غفرة عنه، وعبد الملك بن عمير وابن أبي مليكة عن ابن عباس. وقيل: إنهما لم يسمعا منه، وفي أسانيدها جميعها كلها مقال، وفي ألفاظ بعضها الزيادة والنقص.\nورُوِيَ عن النبي - ﷺ - أنه وصَّى بذلك ابن عباس، من حديث علي بن أبي طالب، وأبي سعيد الخدري، وسهل بن سعد، وغيرهم من الصحابة. وفي أسانيدها -أيضًا- مقال. وذكر العقيلي أن أسانيد الحديث كلها لينة، وبعضها أصلح من بعض.\nقلت: وأجود أسانيده من رواية حنش عن ابن عباس التي ذكرناها، وهو إسناد حسن، لا بأس به اهـ.","vol":"12","page":50},{"text":"<span data-type=\"title\" id=toc-1177>١٩ </span>- ﴿قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً﴾ الآية (١)\nقال الكلبي: أتى أهل مكة رسول الله - ﷺ -، فقالوا: أما وجد الله رسولًا غيرك؟ ! ما نرى أحدًا يصدقك بما تقول، ولقد سألنا عنك اليهود والنصارى فزعموا أنه ليس لك (٢) عندهم ذكر، فأرنا من يشهد أنك رسول الله كما تزعم، فأنزل الله تعالى: ﴿قُلْ أَيُّ شَيْءٍ أَكْبَرُ﴾ (٣) أعظم ﴿شَهَادَةً﴾: فإن أجابوك، وإلاَّ فـ ﴿قُلِ اللَّهُ﴾ أكبر (٤) وهو ﴿شَهِيدٌ بَيْنِي وَبَيْنَكُمْ﴾ على ما أقول ﴿وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ﴾: لأخوِّفكم، يا أهل مكة ﴿بِهِ وَمَنْ بَلَغَ﴾ يعني: ومن بلغه القرآن من العجم وغيرهم من الأمم.\nقال الفراء: والعرب تضمر الهاء في صِلات (الذي) و(مَن) و(ما) فتقول: الذي أخذتُ مالُك -أي: أخذته، ومَن أكرمتُ أبوك -يعني: أكرمتُه (٥).\nقال النبي - ﷺ -: \"يَا أيُّها الناسُ بلغوا عنِّي ولو آيةً من كتابِ الله،\n_________\n(١) من (ت).\n(٢) ليست في (ت).\n(٣) \"أسباب النزول\" للواحدي، (٢١٧)، انظر: \"معالم التنزيل\" للبغوي ٣/ ١٣٣ \"زاد المسير\" لابن الجوزي ٣/ ١٣، \"روح المعاني\" للألوسي ٧/ ١١٧.\nالأثر لا يصح؛ في إسناده الكلبي.\n(٤) من (ت).\n(٥) \"معاني القرآن\" للفراء، ٢/ ٣٧٧ عند قوله تعالى: ﴿وَمَا عَمِلَتْهُ أَيْدِيهِمْ﴾ [يس: ٣٥].","vol":"12","page":51},{"text":"فإنه من بَلَغَتْه آيةٌ من كتاب الله فقد بلغه أمر الله، أخذه أو تركه\" (١).\nوقال الحسن بن صالح: سألت ليثًا: هل بقي أحد لم تبلغه الدعوة؟ فقال: كان مجاهد يقول: حيثما يأتي القرآن، فهو داع، وهو (٢) نذير، ثم قرأ هذِه الآية (٣).\nوقال مقاتل: من بلغه القرآن من الجن والإنس، فهو نذير له (٤).\nوقال محمد بن كعب القرظى: من بلغه القرآن، فكأنما رأى محمدًا - ﷺ -، وسمع منه (٥).\n﴿أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَى﴾ ولم يقل: أُخَر أو آخرين؛ لأن الجمع يلحقه التأنيث، كقوله تعالى: ﴿وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى﴾ (٦)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ١٦٢ عن قتادة، عن النبي - ﷺ -، مرسلًا، سنده حسن، فيه بشر بن معاذ العقدي: صدوق. \"تقريب التهذيب\" ١/ ١٣٠.\nوأخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٥ عن قتادة، من وجه آخر، بنحوه.\n(٢) ليست في (ت).\n(٣) وأخرجه الطبري في \"جامع البيان\" ٧/ ١٦٢، وسنده ضعيف؛ فيه سفيان بن وكيع: ضعيف. \"المجروحين\" ١/ ٣٥٩.\n(٤) \"معالم التنزيل\" للبغوي ٣/ ١٣٤، \"الجامع لأحكام القرآن\" ٦/ ٣٩٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ٧/ ١٦٣ وسنده ضعيف؛ فيه؛ أبو معشر: نجيح ابن عبد الرحمن، السندي، ضعيف. \"تقريب التهذيب\" ٢/ ٢٤١. وأخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٢١٣ (٣٠٤٥٧) وابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ٧١٦٥ من وجه آخر، وفي إسنادهما: موسى بن عبيدة الربذي، ضعيف. \"تقريب التهذيب\" ٢/ ٢٢٦.\n(٦) الأعراف: ١٨٠.","vol":"12","page":52},{"text":"وقوله: ﴿قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَى﴾ (١).\n﴿قُلْ﴾: يا محمد، إن شهدتم أنتم فـ ﴿لَا أَشْهَدُ﴾: أنا ﴿قُلْ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ﴾.\n\n<span data-type=\"title\" id=toc-1178>٢٠ </span>- ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ﴾\nيعني: التوراة والإنجيل ﴿يَعْرِفُونَهُ﴾ يعني: محمدًا - ﷺ -، بنعته وصفته ﴿كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ﴾: من بين الصبيان.\nقال الكلبي: لما قدم رسول الله - ﷺ - المدينة، قال عمر بن الخطاب - ﵁ - لعبد الله بن سلام - ﵁ -: إن الله قد أنزل على نبيِّه - ﷺ - ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ﴾ فكيف هذِه المعرفة؛ فقال عبد الله: يا عمر قد عرفته (٢) فيكم حين رأيته، كما أعرف ابني إذا رأيته، ولأنا (٣) أشدُّ معرفة بمحمَّد مني بابني، قال: وكيف؟ قال (٤) قد نعته الله تعالى في كتابنا، ولا أدري ما أحدثت النساء، فقال: عمر - ﵁ -: وفقك الله يا ابن سلام (٥).\n﴿الَّذِينَ خَسِرُوا﴾: (أي: غبنوا) (٦) ﴿أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ﴾:\n_________\n(١) طه: ٥١.\n(٢) في الأصل: عرفت.\n(٣) في (ت). ولأني.\n(٤) من (ت).\n(٥) ذكره السيوطي في \"الدر المنثور\" ١/ ٢٧١، في تفسير الآية (١٤٦) من سورة البقرة، من رواية الثعلبي عن الكلبي من طريق السدي. وطريقه تالفة، وقد سبق بيان حال السدي والكلبي.\n(٦) من (ت).","vol":"12","page":53},{"text":"وذلك؛ أن كل عبد له منزل في الجنة، ومنزل في النار، فإذا كان يوم القيامة جعل الله لأهل الجنة منازل أهل النار في الجنة، وجعل لأهل النار منازل أهل الجنة في النار، وذلك الخسران.\n\n<span data-type=\"title\" id=toc-1179>٢١ </span>- ﴿وَمَنْ أَظْلَمُ﴾:\nأكفر، قال الحسن (١): فلا أحد أظلم (٢) ﴿مِمَّنِ افْتَرَى﴾: أختلق ﴿عَلَى اللَّهِ كَذِبًا﴾: فأشرك به غيره ﴿أَوْ كَذَّبَ بِآيَاتِهِ﴾ يعني: القرآن.\nقال الحسن: كل ما في القرآن ﴿بِآيَاتِنَا﴾ و(آياته) (٣) فإنه يعني به: الدين.\n﴿إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ﴾: الكافرون.\n\n<span data-type=\"title\" id=toc-1180>٢٢ </span>- ﴿وَيَوْمَ نَحْشُرُهُمْ﴾:\nالعابدين والمعبودين ﴿جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكَاؤُكُمُ الَّذِينَ كُنْتُمْ تَزْعُمُونَ﴾: أنها تشفع لكم، عند ربكم.\n\n<span data-type=\"title\" id=toc-1181>٢٣ </span>- ﴿ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ﴾:\nيعني: قولهم وجوابهم، وقيل: معذرتهم.\nوالفتنة: التجربة، فلمَّا كان سؤالهم تجربة لإظهار ما في قلوبهم، قيل: فتنة.\n﴿إِلَّا أَنْ قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ﴾: وذلك؛ أنهم إذا رأوا يوم القيامة\n_________\n(١) ليست في (ت).\n(٢) من (ت).\n(٣) من (ت).","vol":"12","page":54},{"text":"مغفرة الله وتجاوزه (عن أهل التوحيد) (١)، قال بعضهم لبعض: تعالوا نكتم الشرك؛ لعلنا ننجو مع أهل التوحيد، فيقولون: ﴿وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ﴾ فيقول الله لهم: ﴿أَيْنَ شُرَكَاؤُكُمُ الَّذِينَ كُنْتُمْ تَزْعُمُونَ﴾: تدَّعُون أنهم شركائي، ثم يختم على أفواههم، وتشهد جوارحهم عليهم بالكفر.\n\n<span data-type=\"title\" id=toc-1182>٢٤ </span>- فذلك قوله: ﴿انْظُرْ كَيْفَ كَذَبُوا عَلَى أَنْفُسِهِمْ وَضَلَّ﴾:\nوزال وبطل ﴿عَنْهُمْ مَا كَانُوا يَفْتَرُونَ﴾: من الأصنام.\n\n<span data-type=\"title\" id=toc-1183>٢٥ </span>- قوله ﷿: ﴿وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ﴾ الآية.\nقال الكلبي: اجتمع أبو سفيان بن حرب، والوليد بن المغيرة (٢)، والنضر بن الحارث، وعتبة وشيبة ابنا ربيعة، وأمية وأُبي ابنا خلف (٣). والحارث بن عامر (٤)، استمعوا حديث رسول الله - ﷺ -، فقالوا للنضر:\n_________\n(١) ليست في (ت).\n(٢) الوليد بن المغيرة بن عبد الله بن عمرو بن مخزوم بن يقظة بن كعب بن لؤي بن غالب بن فهر، أبو سليمان، القرشي المخزومي، من مشركي مكة، وفيه نزل: ﴿ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا (١١)﴾ [المدثر: ١١] إلخ الآيات، قتل يوم بدر كافرًا. \"سبل الهدى والرشاد\" ٢/ ٣٥٤.\n(٣) ابنا خلف بن وهب الجمحي، وكانا من المحاربين للرسول: أمَّا أبي بن خلف، فقتله رسول الله - ﷺ - يوم أحد، وقُتِل أخوه أمية بن خلف ببدر. \"نسب قريش\" ص ١٢٨.\n(٤) الحارث بن عامر بن نوفل بن عبد مناف، القرشي النوفلي. كان من مشركي مكة، فقتله خبيب بن عدي يوم بدر. \"سبل الهدى والرشاد\" ٦/ ٤٢.","vol":"12","page":55},{"text":"يا أبا قتيلة! ما يقول محمد؟ قال (١): والذي جعلها بيته -يعني: الكعبة- ما أدري ما يقول، إلاَّ أنه (٢) يحرك لسانه، ويقول أساطير الأولين، مثل ما كنت أحدثكم عن القرون الماضية.\nوكان النضر كثير الحديث عن القرون وأخبارها، فقال أبو سفيان: إني لأرى بعض ما يقول حقًّا، وقال أبو جهل: كلاَّ، فأنزل الله تعالى: ﴿وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ﴾ (٣): وإلى كلامك ﴿وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً﴾: غشاوة وغطاءً ﴿أَنْ يَفْقَهُوهُ﴾: يَعْلَمُوه ﴿وَفِي آذَانِهِمْ وَقْرًا﴾: ثقل وصمم (٤) ﴿وَإِنْ يَرَوْا كُلَّ آيَةٍ لَا يُؤْمِنُوا بِهَا حَتَّى إِذَا جَاءُوكَ يُجَادِلُونَكَ يَقُولُ الَّذِينَ كَفَرُوا إِنْ هَذَا﴾: ما هذا ﴿إِلَّا أَسَاطِيرُ الْأَوَّلِينَ﴾ يعني: أحاديثهم، جمع: أسطورة، وإسطارة.\nوقال أهل اللغة: هي التُّرَّهات والأباطيل، وأصلها من: سطرت -أي: كتبت (٥).\n\n<span data-type=\"title\" id=toc-1184>٢٦ </span>- قوله (٦): ﴿وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ﴾:\nقال مقاتل: نزلت في أبي طالب، واسمه: عبد مناف، وذلك؛ أن\n_________\n(١) من (ت).\n(٢) في (ت): إني أراه.\n(٣) \"أسباب النزول\" للواحدي (٢١٧)، وانظر: \"معالم التنزيل\" للبغوي ٣/ ١٣٦.\nوهو من طريق الكلبي، فلا يصح.\n(٤) في (ت): ثقلًا وصممًا.\n(٥) \"لسان العرب\" ٤/ ٣٦٣ (سطر)، \"القاموس المحيط\" (ص ٥١٨) (سطر).\n(٦) ليست في (ت).","vol":"12","page":56},{"text":"النبي - ﷺ - كان عند أبي طالب يدعوه إلى الإسلام، فاجتمعت قريش إلى أبي طالب، يريدون سوءًا بالنبي - ﷺ -، فقال أبو طالب:\nوالله، لن يصلوا إليك بجمعهم ... حتى أُوَسَّدَ في التراب دفينا\nفاصدع بأمرك ما عليك غضاضة ... وأبشر، وَقَرَّ بذاك منك عيونا\nودعوتني، فزعمت أنك ناصحي ... ولقد صدقت، وكنتَ ثَمَّ أمينا\nوَعَرَضْتَ دينًا، لا محالة أنه ... من خير أديان البرية دينا\nلولا الملامةُ، أو حَذَاري سُبَّة ... لوجدتني سمحًا، بذاك، متينا (١)\nفأنزل الله ﷿ فيهم: ﴿وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ﴾ (٢) أي: ينهون الناس عن أذى النبي - ﷺ -، وينأون ويتباعدون عمَّا جاء به من الهدى، فلا يصدقونه.\nوهذا قول القاسم بن مخيمرة (٣)\n_________\n(١) أورد الأبيات بدون ذكر سبب النزول: الذهبي في \"تاريخ الإسلام\" ١/ ١٥٠، وابن كثير في \"البداية والنهاية\" ٣/ ٥٦، والصالحي في \"سبل الهدى والرشاد\" ٢/ ٣٢٧، والبيهقي في \"دلائل النبوة\" ٢/ ٤٣.\n(٢) \"تفسير مقاتل\" ١/ ٣٦٩ - ٣٧٠، انظر: \"معالم التنزيل\" للبغوي ٣/ ١٣٧.\n(٣) أخرجه الطبري ٧/ ١٧٣ من طريقين: أحدهما صحيح الإسناد.\n\"سير أعلام النبلاء\" ٥/ ٢٠١، \"شذرات الذهب\" ١/ ١٤٤.","vol":"12","page":57},{"text":"وعطاء بن دينار (١)، وإحدى الروايات عن ابن عباس ﵄ (٢).\nوقال (٣) محمد ابن الحنفية والسدي والضحَّاك: نزلت في جملة كفار مكة -يعني:\nوهم ينهون الناس عن اتِّباع محمد - ﷺ -، والإيمان (٤) به، ويتقاعدون (٥) بأنفسهم عنه (٦).\nوقال مجاهد: ﴿وَهُمْ﴾ يعني: قريشًا -ينهون عن الذكر ويتباعدون عنه (٧).\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٧/ ١٧٣، وسنده صحيح.\n(٢) أخرجه ابن جرير في \"جامع البيان\" ٧/ ١٧٢ وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٢٠١)، والحاكم ٢/ ٣١٥، من طريقه البيهقي في \"دلائل النبوة\" ٢/ ٣٤٠، وقال الحاكم: صحيح على شرط الشيخيْن، ولم يخرجاه.\nوأخرجه الطبراني في \"الكبير\" من طريق آخر، (١٢٦٨٢)، وقال الهيثمي في \"مجمع الزوائد\" ٧/ ٨٧: رواه الطبراني، وفيه: قيس بن الربيع: وثَّقه شعبة وغيره، وضعَّفه ابن معين وغيره، وبقية رجاله ثقات.\n(٣) في (ت): قال.\n(٤) من (ت).\n(٥) في (ت): ويتباعدون.\n(٦) أثر محمد ابن الحنفية عند ابن جرير، ٧/ ١٧٢، وابن أبي حاتم (٧٢٠١)، وفيه الحجاج بن أرطاة. صدوق، كثير الخطأ والتدليس. \"تقريب التهذيب\" (١١٢٢) وقد عنعن، ولم يصرِّح بالسماع.\n(٧) أخرجه الطبري في \"جامع البيان\" ٧/ ١٧٢ بسند صحيح.","vol":"12","page":58},{"text":"وقال قتادة: ينهون عن القرآن وعن النبي - ﷺ -، ويتباعدون عنه (١).\n﴿وَإِنْ يُهْلِكُونَ إِلَّا أَنْفُسَهُمْ﴾، لأن أوزار الذين يصدُّونهم عليهم ﴿وَمَا يَشْعُرُونَ﴾: أنها كذلك.\n\n<span data-type=\"title\" id=toc-1185>٢٧ </span>- ﴿وَلَوْ تَرَى﴾:\nيا محمد ﴿إِذْ وُقِفُوا﴾ أي (٢): حبسوا ﴿عَلَى النَّارِ﴾ يعني: في النار، كقوله: ﴿وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ﴾ (٣) يعني: في ملك سليمان.\nوقرأ ابن السميفع: (إِذْ وَقَفُواْ) (٤) (بفتح الواو والقاف (٥) من: الوقوف، والقراءة الأولى من: الوَقْف.\nيقال: وقفت بنفسي وقوفًا، ووقَّفْتُ غيري وقفًا.\nوجواب (لو) محذوف، معناه: لو تراهم في تلك الحالة، لرأيت عجبًا (٦).\n_________\n(١) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٥٩ عن معمر عن قتادة، بسند صحيح، ومن طريقه الطبري في \"جامع البيان\" ٧/ ١٧٢، انظر: \"معالم التنزيل\" للبغوي ٣/ ١٣٦.\n(٢) من (ت).\n(٣) البقرة: ١٠٢.\n(٤) ذكرها أبو حيان في \"البحر المحيط\" ٤/ ١٠١، القرطبي في \"الجامع لأحكام القرآن\" ٦/ ٤٠٨، والسمين في \"الدر المصون\" ٤/ ٥٨٤، عن ابن السميفع وزيد بن علي.\n(٥) من (ت): وهو الصحيح.\n(٦) قال سعد الدين التفتازاني: فحذف جواب الشرط؛ للدلالة على أنه لا يحيط به =","vol":"12","page":59},{"text":"﴿فَقَالُوا يَالَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ﴾.\nقرأ (١) العامة بالرفع على معنى: يا ليتنا نُرَدُّ، ونحن لا نكذب بآيات ربنا، ونكون من المؤمنين.\nوقرأ ابن أبي إسحاق وحمزة: ﴿وَلَا نُكَذِّبَ﴾ ﴿وَنَكُونَ﴾ نصبًا؛ على جواب التمني (٢).\nوالعرب تنصب جواب التمني بالواو، كما تنصبه بالفاء (٣).\nوقرأ ابن عامر: (نرد ولا نكذبُ) بالرفع (ونكونَ) بالنصب (٤)، قال: لأنهم تمنَّوْا الرد، وأن يكونوا من المؤمنين، وأخبروا أنهم لا يكذِّبون بآيات ربهم، إن ردُّوا إلى الدنيا (٥).\n_________\n= الوصف، أو لتذهب نفس السامع كل مذهب ممكن. \"مختصر المعاني\" (ص ١٦٤).\n(١) في (ت): قراءة.\n(٢) ووافقهم حفص. انظر: \"السبعة\" لابن مجاهد (ص ٢٥٥)، \"النشر\" ٢/ ٢٩٠، \"إتحاف فضلاء البشر\" ٢/ ٨.\n(٣) قال ابن هشام، في مواضع النصب: بعد واو المعية إذا كانت مسبوقة بما قدمنا ذكره (ومنه التمني) مثال ذلك: قوله تعالى: ﴿وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ﴾ [آل عمران: ١٤٢] ﴿يَالَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ﴾ في قراءة حمزة وابن عامر وحفص. \"شرح قطر الندى وبل الصدى\" ١/ ٧٦.\n(٤) \"السبعة\" (ص ٢٥٥)، \"النشر\" ٢/ ٢٩٠.\n(٥) انظر: \"معاني القرآن\" للزجاج ٢/ ٢٤٠، \"الحجة\" ٣/ ٢٩٤، \"الكشف\" ١/ ٤٢٨.","vol":"12","page":60},{"text":"<span data-type=\"title\" id=toc-1186>٢٨ </span>- ﴿بَلْ بَدَا لَهُمْ﴾: ظهر ﴿مَا كَانُوا يُخْفُونَ مِنْ قَبْلُ﴾:\nيُسِرُّون في الدنيا من كفرهم ومعاصيهم.\nوقال أبو روق: هو أنهم قالوا: ﴿وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ﴾: فذلك إخفاؤهم ﴿مِنْ قَبْلُ﴾: فأنطق الله جوارحهم، فشهدت عليهم بما كتموا، فذلك قوله: ﴿بَدَا لَهُمْ﴾ (١).\nوهذا أعجب إليَّ من القول الأول؛ لأنهم كانوا لا يخفون كفرهم في الدنيا، إلاَّ أن يجعل الآية في المنافقين.\nوقال المبرد: معناه ﴿بَدَا لَهُمْ﴾: جزاء (٢) ﴿مَا كَانُوا يُخْفُونَ مِنْ قَبْلُ﴾.\nوقال النضر بن شميل: معناه: بل بدا عنهم (٣).\nثم قال: ﴿وَلَوْ رُدُّوا﴾: إلى الدنيا ﴿لَعَادُوا لِمَا﴾ يعني (٤): إلى ما ﴿نُهُوا عَنْهُ﴾ من الكفر ﴿وَإِنَّهُمْ لَكَاذِبُونَ﴾: في قولهم: لو رُدِدْنَا إلى الدنيا لم نكذِّب بآيات ربِّنا، وكُنَّا من المؤمنين.\n\n<span data-type=\"title\" id=toc-1187>٢٩ </span>- ﴿وَقَالُوا إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا﴾.\nكان عبد الرحمن بن زيد بن أسلم يقول: هذا من قولهم، لو رُدُّوا\n_________\n(١) \"التفسير الكبير\" للرازي ١٢/ ١٩٣، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٤١٠، \"الوسيط\" للواحدي ٣/ ٢٦٣، بدون نسبة.\n(٢) \"معالم التنزيل\" للبغوي ٣/ ١٣٨، \"زاد المسير\" لابن الجوزي ٣/ ٢٣، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٤١٠.\n(٣) \"معالم التنزيل\" للبغوي ٣/ ١٣٨.\n(٤) من (ت).","vol":"12","page":61},{"text":"لقالوه (١).\n﴿وَمَا نَحْنُ بِمَبْعُوثِينَ﴾: بعد الموت.\n\n<span data-type=\"title\" id=toc-1188>٣٠ </span>- ﴿وَلَوْ تَرَى إِذْ وُقِفُوا عَلَى رَبِّهِمْ﴾:\nقيل: على حكم الله وقضائه فيهم (٢)، ﴿قَالَ﴾: فيقول لهم الخزنة؛ بأمر الله: ﴿أَلَيْسَ هَذَا﴾: العذاب ﴿بِالْحَقِّ قَالُوا بَلَى وَرَبِّنَا﴾: إنَّه حق.\n﴿قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ﴾: به في الدنيا.\n\n<span data-type=\"title\" id=toc-1189>٣١ </span>- ﴿قَدْ خَسِرَ﴾:\nغبِنَ وَهَلَكَ ﴿الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ﴾: بالبعث بعد الموت ﴿حَتَّى إِذَا جَاءَتْهُمُ السَّاعَةُ﴾: القيامة ﴿بَغْتَةً﴾: فجأة ﴿قَالُوا يَاحَسْرَتَنَا﴾: يا حزننا وندامتنا ﴿عَلَى مَا فَرَّطْنَا﴾: قصَّرنا ﴿فِيهَا﴾: في الطاعة.\nوقيل: تركنا في الدنيا من عمل الآخرة (٣).\nوقال محمد بن جرير: الهاء: راجع إلى الصفقة (٤)، وذلك أنه\n_________\n(١) روى الطبري ٧/ ١٧٧ بسند صحيح إلى ابن زيد في قوله: ﴿وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ﴾ وقالوا حين يردون: ﴿إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ﴾.\n(٢) ذكره الطبري في \"جامع البيان\" ٧/ ١٧٨.\n(٣) \"معالم التنزيل\" للبغوي ٣/ ١٣٨.\n(٤) قال الطبري ٧/ ١٧٨: يقول تعالى ذكره: وُكس الذين كذبوا بلقاء الله ببيعهم منازلهم من الجنة، بمنازل من اشتروا منازله من أهل الجنة من النار، فإذا جاءتهم الساعة بغتةً قالوا -إذا عاينوا ما باعوا وما اشتروا، وتبيَّنوا خسارة صفقة بَيْعهم التي سلفت منهم في الدنيا، تندُّمًا وتلفُّفًا على عظيم الغَبْن الذي غبنوه أنفسهم، وجليلِ الخسران =","vol":"12","page":62},{"text":"لما (١) تبيَّن لهم خسران صفقتهم ببيعهم الإيمانَ بالكفر، والدنيا بالآخرة، ﴿قَالُوا يَاحَسْرَتَنَا عَلَى مَا فَرَّطْنَا فِيهَا﴾ أي: في الصفقة، فترك ذكر الصفقة؛ اكتفاءً بقوله: ﴿قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ﴾ لأن الخسران لا يكون إلاَّ في صفقة بيع.\nوقال السدي: يعني: على ما ضيعنا من عمل الجنة (٢).\nيدل عليه ما روى الأعمش عن أبي صالح عن أبي سعيد الخدري (٣) - ﵁ - عن النبي - ﷺ -، في هذِه الآية قال: \"يرى أهل النار منازلهم من الجنة، فيقولون: يا حسرتنا\" (٤).\n﴿وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ﴾: آثامهم وأثقالهم.\nقال أبو عبيد: يقال للرجل، إذا بسط ثوبه، فجعل فيه المتاع: احمل وِزْرَكَ وَوَزْرَكَ (٥) (٦).\n_________\n= الذي لا خسرانَ أجلُّ منه: ﴿يَاحَسْرَتَنَا عَلَى مَا فَرَّطْنَا فِيهَا﴾ يقول: يا ندامتنا على ما ضيَّعنا فيها -يعني: صفقتهم تلك. و(الهاء والألف) في قوله: (فيها) من ذكر (الصفقة) ولكن اكتفى بدلالة قوله: ﴿قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ﴾: عليها من ذكرها، إذ كان معلومًا أن الخسران لا يكون إلا في صفقة بيع، قد جرت.\n(١) ليست في الأصل، والمثبت من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ١٧٨ - ١٧٩.\n(٣) من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ١٧٩، والخطيب في \"تاريخ بغداد\" ٣/ ٣٨٩. وابن أبي حاتم ٤/ ١٢٨٠، وصحح السيوطي إسناده في \"الدر المنثور\" ٣/ ١٧.\n(٥) في (ت): ووزرتك.\n(٦) قال أبو عبيدة: ﴿أَوْزَارَهُمْ﴾ واحدها: وِزر -مكسورة، ومجازها: آثامهم، والوِزر =","vol":"12","page":63},{"text":"﴿عَلَى ظُهُورِهِمْ﴾:\nقال السدي (١)، وعمرو بن قيس الملائي: إن المؤمن إذا خرج من قبره، استقبله أحسن شيء صورةً، وأَطْيَبُه ريحًا، فيقول: هل تعرفني؟ فيقول: لا، إلاَّ أن الله قد طيب ريحك، وحسَّن صورتك، فيقول: كذلك كنت في الدنيا، أنا عملك الصالح، طال ما ركبتك في الدنيا، فاركبني أنت اليوم، وقرأ: ﴿يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا (٨٥)﴾ أي: ركبانًا، وإن الكافر يستقبله أقبح شيء صورة، وأنتنه ريحًا، فيقول: هل تعرفني؟ فيقول: لا، إلاَّ أن الله قد قبح صورتك، ونَتَّنَ ريحك. فيقول: كذلك كان عملك في الدنيا، أنا عملك السيئ، طالما ركبتني في الدنيا، فأنا أركبك اليوم، وذلك قوله: ﴿وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ﴾ (٢).\n_________\n= والوَزَر واحد، يبسط الرجل ثوبه فيجعل فيه المتاع، فيقال له: أحمِلْ وِزْرك، ووَزَرك، ووِزرَتك.\n\"مجاز القرآن\" ١/ ٦٥.\n(١) أخرجه الطبري ٧/ ١٧٩ من طريق أسباط بن محمد عن السدي.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ١٧٩ عن عمرو بن قيس، وفيه محمد بن حميد الرازي حافظ ضعيف. \"تقريب التهذيب\" ٢/ ٦٩. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" عن عمرو بن قيس، مختصرًا (٧٢٢٨). وذكر القرطبي في تفسير سورة مريم من \"الجامع لأحكام القرآن\" ١١/ ١٥١ هذا الأثر عن عمرو بن قيس، ثم قال: ولا يصح من قبل إسناده. قاله ابن العربي في \"سراج المريدين\". وذكر هذا الخبر في \"تفسيره\" أبو نصر عبد الرحيم بن عبد الكريم القشيري عن ابن عباس، بلفظه ومعناه. أ. هـ.","vol":"12","page":64},{"text":"وقال الزجاج: معناه: لا تزايلهم أوزارهم، كما تقول: شخصك نَصْب عيني، وذكرك نَجِي قلبي (١).\n﴿أَلَا سَاءَ مَا يَزِرُونَ﴾ أي: يحملون ويعملون.\n\n<span data-type=\"title\" id=toc-1190>٣٢ </span>- ﴿وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا لَعِبٌ وَلَهْوٌ﴾:\nباطل، وغرور لا يبقى، وهذا تكذيب من الله تعالى للكفار، في قولهم: ﴿مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا﴾ الآية.\n﴿وَلَلدَّارُ الْآخِرَةُ﴾ (برفع التاء) (٢): على نعت الدار.\nوأضافه أهل الشام؛ لاختلاف اللفظيْن (٣)، كقولهم: ربيعُ الأولِ، ومسجدُ الجامع، وَحَبُّ الحَصِيدِ (٤).\nوسميت الدنيا؛ لدنوِّها، وقيل: لدناءتها.\nوسميت الآخرة؛ لأنها بعد الدنيا.\n﴿خَيْرٌ لِلَّذِينَ يَتَّقُونَ﴾ الشرك ﴿أَفَلَا تَعْقِلُونَ﴾ أن الآخرة أفضل من الدنيا.\n_________\n(١) \"معاني القرآن وإعرابه\"، ٢/ ٢٤٢.\n(٢) من (ت).\n(٣) قرأ ابن عامر: ولدار الآخرة بلام واحدة على الابتداء، وتخفيف الدال، وجر الآخرة على الإضافة، إما على حذف الموصوف، أي: لدار الحياة أو الساعة الآخرة، كمسجد الجامع، أي المكان الجامع، وإما للاكتفاء باختلاف لفظ الموصوف وصفته في جواز الإضافة.\nالسبعة، (ص ٢٥٦)، النشر، ٢/ ٢٩٠، إتحاف فضلاء البشر، ٢/ ٩.\n(٤) قوله تعالى: ﴿وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا فَأَنْبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ﴾ [ق: ٩].","vol":"12","page":65},{"text":"<span data-type=\"title\" id=toc-1191>٣٣ </span>- قوله ﷿ ﴿قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ﴾ الآية (١).\nقال السدي: التقى الأخنس بن شريق وأبو جهل بن هشام، فقال الأخنس (٢) لأبي جهل: يا أبا الحكم، أخبرني عن محمد: أصادق هو أم كاذب، فإنه ليس ها هنا أحد يسمع كلامك غيري؟\nفقال له أبو جهل: والله، إن محمدًا لصادق، وما كذب محمد قطُّ، ولكن إذا ذهب بنو قصي باللواء والسقاية والحجابة والندوة والنبوة، فماذا يكون لسائر قريش؟ ! فأنزل الله تعالى هذِه الآية (٣).\nوقال أبو يزيد المدني: لقي رسول الله - ﷺ - أبا جهل فصافحه، فلقيه بعض شياطينه، فقال له: رأيتك تصافحه؟ فقال: والله إني لأعلم إنه لصادق (٤)، ولكنَّا متى كنا تبعًا لعبد مناف؟ ! فأنزل الله هذِه الآية (٥).\nوقال ناجية بن كعب - ﵁ -: قال أبو جهل للنبي - ﷺ -: ما نتهمك ولا نكذبك، ولكنا نتهم الذي جئت به ونكذبه، فأنزل الله تعالى هذِه الآية (٦).\n_________\n(١) ليست في (ت).\n(٢) ليست في (ت).\n(٣) \"أسباب النزول\" للواحدي (ص ٢١٨)، وأخرجه الطبري في \"جامع البيان\" ٧/ ١٨١ - ١٨٢، من طريق أسباط بن محمد عن السدي.\n(٤) في الأصل: صادق، والمثبت من (ت).\n(٥) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١٢٨٣ (٧٢٣٩)، ورجاله ثقات، لكنه مرسل.\n(٦) أخرجه الترمذي في \"سننه\" كتاب تفسير القرآن، باب من سورة الأنعام (٣٠٦٤)، =","vol":"12","page":66},{"text":"وقال مقاتل: نزلت في الحارث بن عامر (١) بن نوفل بن عبد مناف ابن قصي (بن كلاب) (٢)، كان يكذب النبي - ﷺ - في العلانية، فإذا خلا مع أهل بيته قال: ما محمد من أهل الكذب، ولا أحسبه إلاَّ صادقًا. وقال للنبي - ﷺ -: إنَّا لنعلم أن الذي تقوله حق، وإنه لا يمنعنا أن نتبع الهدى معك إلاَّ مخافة أن يتخطَّفنا الناس من أرضنا -يعني: العرب- فإنَّا نحن أكلة رأس، ولا طاقة لنا بهم (٣)، فأنزل الله تعالى: ﴿قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ﴾ بأنك كاذب وساحر ومجنون.\n﴿فَإِنَّهُمْ لَا يُكَذِّبُونَكَ﴾ أي: لا ينسبونك إلى الكذب، ولا يقولون لك: كذبت.\nوقرأ نافع والكسائي: (يُكْذِبُونَك) بالتخفيف (٤)، وهي قراءة علي\n_________\n= والضياء في \"المختارة\" (٧٤٨) كلاهما من طريق معاوية بن هشام عن سفيان الثوري، عن أبي إسحاق السبيعي، عن ناجية بن كعب، عن علي - ﵁ - به. واختلف على سفيان الثوري، فرواه معاوية بن هشام متصلًا، كما تقدم، وخالفه عبد الرحمن بن مهدي. أخرج الترمذي في \"سننه\" ويحيى بن آدم، أخرج طريقه الطبري ٧/ ١٨٢ فروياه عن سفيان، عن أبي إسحاق، عن ناجية، مرسلًا، لم يذكر فيه عليًّا، ورجح رواية الإرسال: البخاري كما في \"العلل الكبير\" للترمذي ١/ ١٣٥، والدارقطني في \"العلل\" ٤/ ١٤٣، وأخرجه الحاكم في \"المستدرك\" ٢/ ٣١٥ من طريق إسرائيل بن يونس عن أبي إسحاق، متصلًا، وهذا إسناد معلول، وقد اختلف على إسرائيل، وأشار إلى ذلك الإمام الدارقطني في \"العلل\" ٤/ ١٤٣.\n(١) في (ت): عاصم.\n(٢) من (ت).\n(٣) \"تفسير مقاتل\" ١/ ٣٧٢، انظر: \"أسباب النزول\" للواحدي (ص ٢١٨).\n(٤) \"السبعة\" (ص ٢٥٧).","vol":"12","page":67},{"text":"وأبي الدرداء ﵄، يعني: لا يجدونك كاذبًا.\nتقول العرب: أَجْدَبْتُ الأرضَ، وأحييتها، وأخصبتها، وأهيجتها: إذا وجدتها جدبة، وحية ومخصبة، وهائجة النبات (١).\nوقال (٢) رؤبة:\nوَأَهْيَجَ الخَلْصَاء مِنْ ذَاتِ البُرَقْ (٣)\nأي: وجدها هائجة النبات.\nقال الكسائي: تقول العرب: أكذبت الرجل: إذا أخبرت أنه جاء بالكذب فرواه، وكذبته، إذا أخبرته أنه كاذب (٤).\n_________\n(١) انظر: \"المعجم الوسيط\" ٢/ ٩٢٧.\n(٢) في (ت): قال.\n(٣) شطر بيت، وتمامه:\nحتى إذا ما اصفَرَّ حُجْرانُ الذُّرَقْ ... وأهْيَجَ الخَلْصاءَ من ذات البُرَق.\nوهو يصف حميرًا انقطع عنها العشب، فاحتاجت إلى ورود الماء، إذا اصفر بطن الوادي، والذرق: نبات معروف، ووجدت الأرض هائجة النبات -أي وجدها هائجة-أي: مصفرة. انظر: \"اللسان\" ١٠/ ١٠٨، \"مقاييس اللغة\" ٢/ ٨٠. والبيت في \"ديوان رؤبة\" (ص ١١٦).\n(٤) قال الطبري في \"جامع البيان\" ٧/ ١٨٠ - ١٨١: (وكان بعض أهل العلم بكلام العرب، يحكي عن العرب أنهم يقولون: أكذبت الرجل إذا أخبرت أنه جاءَ بالكذب ورواه. قال: ويقولون: \"كذَّبْتُه، إذا أخبرت أنه كاذبٌ. وانظر: \"معاني القرآن\" للفراء ١/ ٣٣١، \"معاني القرآن\" للزجاج ٢/ ٢٤٢. وانظر قول الكسائي عند القرطبي في \"الجامع لأحكام القرآن\" ٦/ ٤١٧، \"أدب الكاتب\" لابن قتيبة ١/ ٤٣٤ \"لسان العرب\" (زرق) ١٠/ ١٠٨، \"مقايس اللغة\" (هيج) ٦/ ٢٣، وأبي جعفر النحاس في \"معاني القرآن\" ٢/ ٤١٩، وابن الجوزي في \"زاد المسير\" =","vol":"12","page":68},{"text":"﴿وَلَكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ﴾\n\n<span data-type=\"title\" id=toc-1192>٣٤ </span>- ﴿وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ﴾:\nيعزي نبيه - ﷺ -، يقول: كذبهم قومهم، كما كذبتك قريش ﴿فَصَبَرُوا عَلَى مَا كُذِّبُوا وَأُوذُوا حَتَّى أَتَاهُمْ نَصْرُنَا﴾ بهلاكهم.\n﴿وَلَا مُبَدِّلَ لِكَلِمَاتِ اللَّهِ﴾ قال الكلبي: يعني: القرآن (١).\nوقال عكرمة: يعني قوله: ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (١٧١) إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (١٧٢) وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (١٧٣)﴾ (٢)، وقوله: ﴿إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا﴾ (٣)، وقوله: ﴿كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي﴾ (٤).\nوقال الحسين بن الفضل: يعني: لا خُلْفَ لِعَداتِه (٥).\n﴿وَلَقَدْ جَاءَكَ مِنْ نَبَإِ الْمُرْسَلِينَ﴾ (مِن): صلة، كما تقول: أصابنا من مطر.\n_________\n= ٣/ ٢٩، والشوكاني في \"فتح القدير\" ٢/ ١٦١. وابن زنجلة في \"حجة القراءات\" (ص ٢٤٧).\n(١) انظر: \"روح المعاني\" للألوسي، ٧/ ١٣٧.\n(٢) الصافات: ١٧١ - ١٧٣.\n(٣) غافر: ٥١.\n(٤) المجادلة: ٢١.\n(٥) \"معالم التنزيل\" للبغوي ٣/ ١٤٠.","vol":"12","page":69},{"text":"<span data-type=\"title\" id=toc-1193>٣٥ </span>- قوله (١): ﴿وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ﴾ الآية (٢).\nقال الكلبي: قال الحارث بن عامر: يا محمد، ائتنا بآية كما كانت الأنبياء تأتي بها، فإن أتيت بها امنَّا بك وصدَّقناك، فأبى الله تعالى أن يأتيهم بها، فأعرضوا عنه، وَكَبُرَ عليه - ﷺ -، فأنزل الله تعالى: ﴿وَإِنْ كَانَ كَبُرَ﴾ عظم وشق ﴿عَلَيْكَ إِعْرَاضُهُمْ﴾ عنك ﴿فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ﴾: تطلب وتتخذ ﴿نَفَقًا﴾: سَرَبًا ﴿فِي الْأَرْضِ﴾: مثل نافقاء اليربوع؛ وهو أحد جِحَرتِهِ، فيذهب فيه ﴿أَوْ سُلَّمًا﴾ أي (٣): درجًا ومصعدًا ﴿فِي السَّمَاءِ﴾: فتصعد فيه.\nقال الزجاج: السُّلم من السلامة، وهو الذي يسلمك إلى مصعدك (٤) ﴿فَتَأْتِيَهُمْ بِآيَةٍ﴾: فافعل ﴿وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى﴾ فآمنوا كلّهم ﴿فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ﴾: بأنه يؤمن بك بعضهم دون بعض، وأن الله لو شاء لجمعهم على الهدى، وأن من يكفر به إنما يكفر به (٥)، لسابق علمه فيه.\n\n<span data-type=\"title\" id=toc-1194>٣٦ </span>- قوله ﷿: ﴿إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ﴾\nيعني: المؤمنين الذين يسمعون الذكر، فيتبعونه وينتفعون به، دون\n_________\n(١) ليست في (ت).\n(٢) ليست في (ت).\n(٣) ليست في (ت).\n(٤) \"معاني القرآن وإعرابه\" ٢/ ٢٤٤.\n(٥) من (ت).","vol":"12","page":70},{"text":"من ختم الله على سمعه؛ فلا يصغي إلى الحق ﴿وَالْمَوْتَى﴾ يعني: الكفار ﴿يَبْعَثُهُمُ اللَّهُ﴾ مع الموتى ﴿ثُمَّ إِلَيْهِ يُرْجَعُونَ﴾.\n\n<span data-type=\"title\" id=toc-1195>٣٧ </span>- ﴿وَقَالُوا﴾\nيعني: الحارث بن عامر وأصحابه ﴿لَوْلَا نُزِّلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ قُلْ إِنَّ اللَّهَ قَادِرٌ عَلَى أَنْ يُنَزِّلَ آيَةً وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ﴾ ما لهم في نزولها.\n\n<span data-type=\"title\" id=toc-1196>٣٨ </span>- قوله ﷿: ﴿وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ﴾ (١)\nعلى التأكيد، كما يقال: أخذت بيدي، ومشيت برجلي، ونظرت بعيني.\n﴿إِلَّا أُمَمٌ أَمْثَالُكُمْ﴾: يفقه بعضهم عن بعض، فالناس أمة، والطير أمة، والسباع أمة، والدواب أمة (٢).\nوقيل: ﴿إِلَّا أُمَمٌ أَمْثَالُكُمْ﴾ مخلوقة أمثالكم (٣).\n_________\n(١) جاء في هامش النسخة (ت) ما نصه: قوله: ﴿بِجَنَاحَيْهِ﴾ تأكيد وبيان وإزالة للاستعارة المتعاهدة في هذِه اللفظة؛ إذ يقال: طائر السعد والنحس، وقال تعالى: ﴿أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ﴾ [الإسراء: ١٣] ويقال: طار لفلان طائر كذا. أي: سهمه في المقسمات، فقوله تعالى: ﴿بِجَنَاحَيْهِ﴾ إخراج للطائر عن هذا كله، وقوله: ﴿مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ﴾ التفريط: التقصير في الشيء مع القدرة على ترك التقصير \"جواهر الحسان\" اهـ.\n(٢) قال قتادة: الطير أمة، والإنس أمة، والجن أمة. \"تفسير عبد الرزاق\" ٢/ ٢٠٨، وأخرجه الطبري في \"جامع البيان\" ٧/ ١٨٨.\n(٣) قال الزجاج في \"معاني القرآن وإعرابه\" ٢/ ٢٤٥: أمثالكم -أي: في الخلق والموت والبعث. ورجحه القرطبي، فقال: والصحيح ﴿إِلَّا أُمَمٌ أَمْثَالُكُمْ﴾: في =","vol":"12","page":71},{"text":"وقال عطاء: أمثالكم في التوحيد والمعرفة (١).\nوقيل: ﴿إِلَّا أُمَمٌ﴾: في التصوير ﴿أَمْثَالُكُمْ﴾: في التسخير.\n﴿مَا فَرَّطْنَا فِي الْكِتَابِ﴾ يعني: في اللوح المحفوظ (٢).\n﴿مِنْ شَيْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ﴾\nقال ابن عباس والضحّاك: حشرها: موتها (٣).\nوقال أبو هريرة - ﵁ - في هذِه الآية: يحشر الله الخلق كلهم يوم القيامة: البهائم والدواب والطير وكل شيء، فيبلغ من عدل (٤) الله -يومئذٍ- أن يأخذ للجماء من القرناء، ثم يقول: كوني ترابًا، عند ذلك (٥) ﴿وَيَقُولُ الْكَافِرُ يَالَيْتَنِي كُنْتُ تُرَابًا﴾ (٦).\n_________\n= كونها مخلوقة دالة على الصانع، محتاجة إليه، مرزوقة من جهته، كما أن رزقكم على الله. \"الجامع لأحكام القرآن\" ٦/ ٤٢٠.\n(١) \"معالم التنزيل\" للبغوي ٣/ ١٤٢، \"زاد المسير\" ٣/ ٣٥، وضغَّفه القرطبي في \"الجامع\" ٦/ ٤٢٠ فقال: وقيل غير هذا، مما لا يصح من أنها مثلنا في المعرفة.\n(٢) وهذا الوجه ورد عن ابن عباس، من رواية علي بن أبي طلحة، عند الطبري في \"جامع البيان\" ٧/ ١٨٨، حيث قال في \"تفسيرها\": ما تركنا شيئًا إلا قد كتبناه في أم الكتاب. وهو اختيار الطبري، والبغوي في \"معالم التنزيل\" ٣/ ١٤٢، وغيرهم.\n(٣) أثر ابن عباس أخرجه الطبري في \"جامع البيان\" ٧/ ١٨٨ من طريق محمد بن سعد، قال حدثني أبي، قال: حدثني عمي به. وقد تقدم بيان ضعف هذا الإسناد. وأثر الضحاك: أخرجه الطبري ٧/ ١٨٨، عن الحسين بن الفرج، قال سمعت أبا معاذ -الفضل بن خالد قال: حدثنا عبيد بن سليمان قال: سمعت الضحاك، به\n(٤) من (ت) وفي الأصل: عذاب. والمثبت هو الصواب.\n(٥) في الأصل: فلذلك.\n(٦) أخرجه عبد الرزاق في \"التفسير\" ٢/ ٢٠٦، قال: أخبرنا معمر عن جعفر بن برقان =","vol":"12","page":72},{"text":"قال عطاء: فإذا رأوا بني آدم، وما هم فيه من الجزع قلن: الحمد لله الذي لم يجعلنا مثلكم (١) فلا جنة نرجو، ولا نارًا نخاف.\nفيقول الله لهُنَّ: كن (٢) ترابًا، فحينئذ يتمنى الكافر أن يكون ترابًا (٣).\nوعن أبي ذر - ﵁ - قال: بينا أنا عند رسول الله - ﷺ -: إذ انتطحت عنزان، فقال النبي - ﷺ -: \"أتدرون فيما انتطحا؟ \" فقالوا: لا ندري.\nقال: \"لكن الله يدري، وسيقضي بينهما\" (٤).\n_________\n= عن يزيد بن الأصم عن أبي هريرة، ومن طريقه الطبري في \"جامع البيان\" ٧/ ١٨٨ - ١٨٩، والحاكم في \"المستدرك على الصحيحين\"، باب: تفسير سورة الأنعام ٢/ ٣٤٥، وصحَّحه على شرط مسلم ووافقه وأخرجه الذهبي، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٢٦٢). من طريق كثير بن هشام عن جعفر به. وزاد السيوطي في \"الدر النثور\" ٣/ ٢٠ نسبته لأبي عبيد وابن المنذر. وصححه الشيخ شاكر في تعليقه على الطبري.\n(١) في (ت): منكم.\n(٢) في (ت): كوني.\n(٣) أخرجه أبو نعيم في \"الحلية\" ٢/ ٣١١ عن أبي عمران الجوني، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ٦/ ٤٢١ لعطاء.\n(٤) أخرجه أحمد في \"مسنده\" ٥/ ١٦٢ (٢١٤٣٨)، والطيالسي في \"مسنده\" ص ٦٥ (٤٨٠)، والطبري في \"جامع البيان\" ٧/ ١٨٩ كلهم من طرق عن الأعمش قال: سمعت منذرًا الثوري يحدث عن أصحاب له -وعند أحمد عن أشياخ له- عن أبي ذر به.\nقال الشيخ الألباني في \"السلسلة الصحيحة\" (١٥٨٨): وهذا إسناد صحيح، رجاله ثقات رجال الشيخين، غير أصحاب المنذر -وهو ابن يعلي الثوري- فإنهم =","vol":"12","page":73},{"text":"<span data-type=\"title\" id=toc-1197>٣٩ </span>- ﴿وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا﴾:\nبمحمد - ﷺ - والقرآن ﴿صُمٌّ﴾ لا يسمعون الخير ﴿وَبُكْمٌ﴾ لا يتكلمون بخير ﴿فِي الظُّلُمَاتِ﴾: في ضلالات الكفر.\n﴿مَنْ يَشَإِ اللَّهُ يُضْلِلْهُ﴾: فيموت على الكفر ﴿وَمَنْ يَشَأْ يَجْعَلْهُ عَلَى صِرَاطٍ مُسْتَقِيمٍ﴾: قائم، وهو الإسلام ..\n\n<span data-type=\"title\" id=toc-1198>٤٠ </span>- ﴿قُلْ أَرَأَيْتَكُمْ﴾\nأي: هل رأيتم (١)، والكاف فيه للتأكيد ﴿إِنْ أَتَاكُمْ عَذَابُ اللَّهِ﴾: يوم بدر وأحد والأحزاب وحنين ﴿أَوْ أَتَتْكُمُ السَّاعَةُ أَغَيْرَ اللَّهِ تَدْعُونَ﴾: في صرف العذاب عنكم ﴿إِنْ كُنْتُمْ صَادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-1199>٤١ </span>- ثم قال: ﴿بَلْ إِيَّاهُ تَدْعُونَ﴾:\nتُخْلِصون ﴿فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَاءَ وَتَنْسَوْنَ﴾: وتتركون ﴿مَا تُشْرِكُونَ﴾.\n\n<span data-type=\"title\" id=toc-1200>٤٢ </span>- ﴿وَلَقَدْ أَرْسَلْنَا إِلَى أُمَمٍ مِنْ قَبْلِكَ﴾:\nفكفروا ﴿فَأَخَذْنَاهُمْ بِالْبَأْسَاءِ﴾: الشدة والجوع ﴿وَالضَّرَّاءِ﴾: المرض والزمانة ﴿لَعَلَّهُمْ يَتَضَرَّعُونَ﴾ فيؤمنون، ويتوبون، ويخضعون،\n_________\n= لم يسموا، وذلك مما لا يضر؛ لأنهم جمع من التابعين ينجبر جهالتهم بكثرتهم، كما نبَّه على ذلك الحافظ السخاوي في غير هذا الحديث اهـ.\nوأخرجه الطبري في \"جامع البيان\" ٧/ ١٨٩ من طريق فطر بن خليفة عن منذر الثوري، عن أبي ذر مرسلًا.\n(١) في (ت): رأيتكم. =","vol":"12","page":74},{"text":"ويخشعون (١)\n\n<span data-type=\"title\" id=toc-1201>٤٣ </span>- ﴿فَلَوْلَا﴾: فهلا ﴿إِذْ جَاءَهُمْ بَأْسُنَا﴾:\nعذابنا ﴿تَضَرَّعُوا﴾ فآمنوا، فكشف عنهم ﴿وَلَكِنْ قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُونَ﴾: من الكفر والمعصية.\n\n<span data-type=\"title\" id=toc-1202>٤٤ </span>- ﴿فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ﴾\nأي: تركوا ما وُعِظَوا وأمروا به ﴿فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ﴾ أي: بدَّلناهم مكان البلاء والشدة الرخاءَ في العيش، والصحة في الأبدان ﴿حَتَّى إِذَا فَرِحُوا﴾: أعجبوا ﴿بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً﴾: فجاءة، آمنَ ما كانوا، وأعجبَ ما كانت الدنيا إليهم (٢) ﴿فَإِذَا هُمْ مُبْلِسُونَ﴾: آيسون من كل خير.\nقال السدي: هالكون (٣).\nقال ابن كيسان: خاضعون (٤).\nوقال الحسن: مبصبصون (٥).\nوقرأ أبو عبد الرحمن السلمي: (مبْلَسُون) بفتح اللام، مفعولًا\n_________\n(١) في (ت): يخشون.\n(٢) في (ت): إليها.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ١٩٤، وابن الجوزي \"زاد المسير\" ٣/ ٤٠.\n(٤) انظر: \"البحر المحيط\" لأبي حيان ٤/ ١٣٤.\n(٥) قال ابن منظور: يقال: بَصْبَصَ الكلبُ بذَنَبِه إِذا حرَّكه، وإِنما يَفْعل ذلك من طمع أَو خوف. \"لسان العرب\" ٧/ ٥ (بصص).","vol":"12","page":75},{"text":"بهم -أي: مؤيسون (١).\nوأصل الإبلاس: الإطراق من الحُزْنِ والنَّدَم (٢).\nوقال مجاهد: مكتئبون (٣).\nوقال ابن زيد: المبلس: الذي قد نزل به الشر الذي لا يدفعه (٤).\nقال جعفر الصادق - ﵁ -: ﴿فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ﴾: من التعظيم ﴿فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ﴾ من النعيم ﴿حَتَّى إِذَا فَرِحُوا بِمَا أُوتُوا﴾: من الترفيه والنعيم.\n﴿أَخَذْنَاهُمْ بَغْتَةً﴾: إلى سواء الجحيم.\n\n<span data-type=\"title\" id=toc-1203>٤٥ </span>- ﴿فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا﴾\nقال السدي: أصل القوم (٥).\nوقال قطرب: آخرهم -يعني: أنهمُ استُؤصِلوا وَأُهْلِكُوْا ﴿وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾: على هلاكهم (٦).\nروى عقبة بن عامر - ﵁ - عن النبي - ﷺ - أنه قال: \"إذا رأيت الله يعطي\n_________\n(١) وقرأ بها أيضًا: أبو المتوكل وأبو نهيك ومعاذ القارئ. انظر: \"زاد المسير\" ٥/ ٤٨٦، \"فتح القدير\" ٣/ ٧٠٨.\n(٢) \"لسان العرب\" ٦/ ٢٩ (بلس)، \"المصباح المنير\" ١/ ٦٠ (بلس).\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ١٩٤، بلفظ: مهلكون.\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ١٩٤ - ١٩٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٧/ ١٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٣٣٣).\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٤٢٧، \"فتح القدير\" للشوكاني ٢/ ١٦٩.","vol":"12","page":76},{"text":"العباد ما يشاءون على معاصيهم، فإنما ذلك استدراج منه لهم\". ثم تلا هذِه الآية: ﴿فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا﴾ الآية (١).\n\n<span data-type=\"title\" id=toc-1204>٤٦ </span>- ﴿قُلْ أَرَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَأَبْصَارَكُمْ﴾:\nفذهب بها (٢) ﴿وَخَتَمَ عَلَى قُلُوبِكُمْ﴾: فطُبع عليها، حتى لا تفقهوا قولًا، ولا تبصروا حجة ﴿مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِهِ﴾: يعني: بما أخذ، فلذلك ذكر: ﴿انْظُرْ كَيْفَ نُصَرِّفُ﴾: نبين لهم ﴿الْآيَاتِ ثُمَّ هُمْ يَصْدِفُونَ﴾: يعرضون عنها، مكذبين بها.\n\n<span data-type=\"title\" id=toc-1205>٤٧ </span>- ﴿قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللَّهِ بَغْتَةً﴾\nفجاءة ﴿أَوْ جَهْرَةً﴾: معاينة (٣) ترونه حين ينزل ﴿هَلْ يُهْلَكُ﴾: بالعذاب ﴿إِلَّا الْقَوْمُ الظَّالِمُونَ﴾: المشركون.\n\n<span data-type=\"title\" id=toc-1206>٤٨ </span>- ﴿وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنْذِرِينَ فَمَنْ آمَنَ وَأَصْلَحَ﴾\nالعمل ﴿فَلَا خَوْفٌ عَلَيْهِمْ﴾: حين يخاف أهل النار ﴿وَلَا هُمْ يَحْزَنُونَ﴾: إذا حَزِنوا.\n_________\n(١) أخرجه أحمد في \"المسند\" ٤/ ١٤٥ (١٧٣١١) \"الزهد\" لابن المبارك، ١/ ١٠٩ (٣٢١)، والطبراني في \"الكبير\" ١٧/ ٣٣٠، \"الأوسط\" ٩/ ١١٠، والبيهقي في \"شعب الإيمان\" ٤/ ١٢٨، والطبري في \"جامع البيان\" ٧/ ١٩٥ كلهم من طرق عن حرملة بن عمران التجيبي، عن عقبة بن عامر به. وسنده حسن. وأخرجه ابن أبي حاتم في \"التفسير\" من طريق عبد الله بن وهب عن ابن لهيعة عن عقبة بن مسلم به، إلا أنه قال: ثم تلا: ﴿فَلَمَّا آسَفُونَا انْتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ (٥٥)﴾ [الزخرف: ٥٥]\n(٢) في (ت): بهما.\n(٣) في (ت): ومعاينة.","vol":"12","page":77},{"text":"<span data-type=\"title\" id=toc-1207>٤٩ </span>- ﴿وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا﴾\nبمحمد - ﷺ - والقرآن ﴿يَمَسُّهُمُ﴾: يصيبهم ﴿يَمَسُّهُمُ الْعَذَابُ بِمَا كَانُوا يَفْسُقُونَ﴾: يكفرون.\n\n<span data-type=\"title\" id=toc-1208>٥٠ </span>- ﴿قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ﴾:\nيعني: رزق الله ﴿وَلَا أَعْلَمُ الْغَيْبَ﴾: ما خفي عن الناس ﴿وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ﴾ فتنكرون قولي وتجحدون أمري ﴿إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ﴾ وذلك غير مُنْكَر ولا مستحيل في العقل، مع قيام الدلائل والحجج البالغة.\n﴿قُلْ هَلْ يَسْتَوِي الْأَعْمَى وَالْبَصِيرُ﴾: الكافر والمؤمن والضال والمهتدي ﴿أَفَلَا تَتَفَكَّرُونَ﴾: أنهما (١) لا يستويان.\n\n<span data-type=\"title\" id=toc-1209>٥١ </span>- ﴿وَأَنْذِرْ﴾: خوَف ﴿بِهِ﴾:\nبالقرآن ﴿الَّذِينَ يَخَافُونَ﴾: يخشون ﴿أَنْ يُحْشَرُوا﴾: أي (٢): يبعثوا ويجمعوا ﴿إِلَى رَبِّهِمْ﴾ وقيل: يعلمون أن يحشروا؛ لأن خوفهم إنما كان من علمهم (٣) ﴿لَيْسَ لَهُمْ مِنْ دُونِهِ﴾: من دون الله ﴿وَلِيٌّ﴾: قريب ينفعهم\n_________\n(١) في (ت): أنه.\n(٢) من (ت).\n(٣) قال الطبري في \"جامع البيان\" ٧/ ٢٠٠: وقيل: ﴿وَأَنْذِرْ بِهِ الَّذِينَ يَخَافُونَ أَنْ يُحْشَرُوا﴾ ومعناه: يعلمون أنهم يحشرون، فوضعت (المخافة) موضع (العلم) لأنَّ خوفهم كان من أجل علمهم بوقوع ذلك ووجوده من غير شك منهم في ذلك.\nوقال الفراء في \"معاني القرآن\" ١/ ٣٣٦: يقول: ﴿يَخَافُونَ أَنْ يُحْشَرُوا إِلَى رَبِّهِمْ﴾ عِلْما بأنه سيكون؛ ولذلك فسَّر المفسرون ﴿يَخَافُونَ﴾ يعلمون. ونسبه =","vol":"12","page":78},{"text":"﴿وَلَا شَفِيعٌ﴾: يشفع لهم ﴿لَعَلَّهُمْ يَتَّقُونَ﴾.\n\n<span data-type=\"title\" id=toc-1210>٥٢ </span>- قوله ﷿ ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ﴾ (١) الآية.\n[١٣٤٨] أخبرنا محمد بن الحسين (بن محمد) (٢) الصوفي (٣)، قال: أخبرنا محمد بن عبد الله الجوهري (٤)، قال: ثنا عبد الله بن محمد (٥)، ثنا إسحاق بن إبراهيم (٦) (٧)، قال: أخبرنا جرير (٨) عن الأشعث بن سوار (٩)، عن كردوس (١٠)، عن عبد الله بن مسعود\n_________\n= الطبرسي في \"مجمع البيان\" ٩/ ٧٠ للضحاك.\n(١) جاء في هامش نسخة (ت) ما نصه: قرأ ابن عامر: (بالغُدْوَة) بضم فسكون ففتح، هنا وفي الكهف، والباقون بالفتح والألف، ورسمه بالواو كالصلوة، وعن ابن أبي شيبة: (بالغدوات والعشيات) بالجمع فيهما. على القاري أهـ.\n(٢) ليست في (ت).\n(٣) أبو عبد الرحمن السلمي تكلموا فيه، وليس بعمدة.\n(٤) محمد بن عبد الله بن بلال، أبو جعفر، الجوهري، المقرئ، لم يذكر بجرح ولا تعديل، ذكره المزي فيمن روى عنهم أبو الفضل البيروقي.\n\"تهذيب الكمال\" للمزي ١٤/ ٢٥٧، \"تاريخ دمشق\" لابن عساكر ٢٣/ ١٢٢.\n(٥) ابن شيرويه، الإمام، الحافظ، الفقيه.\n(٦) ابن راهويه، الإمام الثقة الحافظ المجتهد.\n(٧) في (ت): الحسن بن إبراهيم.\n(٨) الضبي الكوفي، ثقة صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٩) أشعث بن سوار الكندي، الأثرم، قا ضي الأهواز التابوتي، الكوفي، وهو أشعث القاص من الذين عامروا صغار التابعين، لينه أبو زرعة قال ابن حجر: ضعيف. \"التقريب\" لابن حجر (٥٢٤)، \"السير\" للذهبي ١١/ ٣٤١.\n(١٠) كردوس بن عباس التغلبي أو الثعلبي -كردوس بن هانئ-، كوفي، قليل الحديث، وثقه ابن حبان.","vol":"12","page":79},{"text":"- ﵁ -، قال: مر الملأ من قريش على رسول الله - ﷺ -، وعنده صهيب وخباب وبلال وعمار وغيرهم من ضعفاء المسلمين، فقالوا: يا محمد، أرضيت بهؤلاء من قومك، أفنحن نكون تبعًا لهؤلاء، أهؤلاء الذين مَنَّ الله عليهم (من بيننا) (١): اطردهم عنك (٢)، فلعلك إن طردتهم اتَّبعناك، فأنزل الله تعالى: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ﴾ الآية (٣) (٤).\nوقال سلمان وخباب بن الأرت: فينا نزلت هذِه الآية: جاء الأقرع ابن حابس التميمي، وعيينة بن حصن الفَزَارِيْ وذووهم من المؤلفة قلوبهم، فوجدوا النبي - ﷺ - قاعدًا مع بلال وصهيب وعمار وخباب في ناس من ضعفاء المؤمنين (٥)، فلما رأوهم حوله حقروهم، فأتوه، فقالوا يا رسول الله، لو جلست في صدر المسجد ونفيت عنا\n_________\n(١) من (ت).\n(٢) مكررة في (ت).\n(٣) ليست في (ت).\n(٤) [١٣٤٨] الحكم على الإسناد:\nضعيف؛ فيه: شيخه أبو عبد الرحمن السلمي وأشعث بن سوار، وهما ضعيفان.\nالتخريج:\nالأثر بلفظه عند ابن جرير في \"جامع البيان\" ٧/ ٢٠٠، وبلفظ مقارب أخرجه أحمد ١/ ٤٢٠ (٣٩٨٥)، والطبراني في \"الكبير\" ١٠/ ٢١٧، ومن طريقه أبو نعيم في \"الحلية\" ٤/ ١٨٠. كلهم من طرق عن أشعث به، وقال الهيثمي في \"مجمع الزوائد\" ٧/ ٨٨: ورجال أحمد رجال الصحيح غير كردوس، وهو ثقة. اهـ قلت: من رجاله أشعث، وهو ضعيف كما تقدم.\n(٥) في (ت): المسلمين.","vol":"12","page":80},{"text":"هؤلاء، وأرواح جبابهم -وكان عليهم جباب صوف لم يكن عليهم غيرها- لجالسناك وحادثناك وأخذنا عنك، فقال رسول الله - ﷺ -: \"ما أنا بطارد المؤمنين\" قالوا: فإنا نحب أن تجعل لنا منك مجلسًا، تعرف لنا به العربُ فضلنا؛ فإن وفود العرب تأتيك، فنستحيي أن ترانا العرب مع هؤلاء الأَعْبُد، فإذا نحن جئناك فأقمهم عنا، فإذا نحن فرغنا فاقعد معهم إن شئت. قال: \"نعم\".\nقالوا: اكتب لنا عليك بذلك كتابًا. قال: فدعا بالصحيفة، ودعا عليًّا؛ ليكتب.\nقال: ونحن قعود في ناحية إذ نزل جبريل ﵇ بقوله: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ﴾ إلى قوله: ﴿أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ﴾ فألقى رسول الله - ﷺ - الصحيفة من يده، ثم دعانا، فأتيناه، وهو يقول: ﴿سَلَامٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ﴾ فكنا نقعد معه، فإذا أراد أن يقوم، قام وتركنا، فأنزل الله: ﴿وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ﴾ الآية.\nقال: وكان رسول الله - ﷺ - يقعد معنا بعد، وندنو منه، حتى كادت ركبتنا تمسُّ ركبته، فإذا بلغ الساعة التي يقوم فيها، قمنا وتركناه حتى يقوم، وقال لنا: \"الحمدُ لله الذي لم يُمتْنِي حتى أَمرَني أنْ أصبرَ نفسِي مع قومٍ من أمتي، معكم المحيا، ومعكم الممات\" (١).\n_________\n(١) أخرجه ابن ماجه في \"سننه\" كتاب الزهد، باب مجالسة الفقراء (٤١٢٧) والطبري في \"جامع البيان\" ٧/ ٢٠١، وابن أبي شيبة في \"المصنف ١١/ ٢٣٩١ - ٢٤٠ =","vol":"12","page":81},{"text":"وقال الكلبي: قالوا له: اجعل لنا يومًا ولهم يومًا، قال: \"لا أفعل\"، قالوا: فاجعل المجلس واحدًا، فأقَبِل علينا وولِّ ظهرك عليهم، فأنزل الله تعالى هذِه الآية (١).\nوقال مجاهد: قالت قريش: لولا بلال وابن أم عبد لتابعنا محمدًا، فأنزل الله هذِه الآية (٢).\nوقال عكرمة: جاء عتبة بن ربيعة وشيبة بن ربيعة ومطعم بن عَدِيْ (٣) والحارث بن نوفل، وقُرْظة بن عبد عمرو (٤) بن نوفل (٥) في أشراف بني\n_________\n= (٣٣٠٥٨)، والطحاوي في \"مشكل الآثار\" ١/ ١٥٧، والطبراني في \"الكبير\" ٤/ ٧٥، ١/ ١٤٦. قال البوصيري في \"مصباح الزجاجة\" ٣/ ٢٧٧: هذا إسناد صحيح، ورجاله ثقات، وقد روى مسلم والنسائي والمصنف بعضه من حديث سعد بن أبي وقاص. اهـ.\n(١) \"معالم التنزيل\" للبغوي ٣/ ١٤٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٠٢، وسنده صحيح إلى مجاهد، وزاد السيوطي نسبته لعبد بن حميد، وابن أبي شيبة، وابن جرير وابن المنذر، وابن أبي حاتم. \"الدر المنثور\" ٣/ ٢٥ - ٢٦.\n(٣) مطعم بن عدي بن نوفل بن عبد مناف، كان من حلفاء قريش وساداتهم، وهو الذي أجار رسول الله - ﷺ - حين رجع من الطائف، توفي بمكة قبل بدر مشركًا.\n\"جمهرة أنساب العرب\" (ص ١١٥)، \"نسب قريش\" (ص ٦٤).\n(٤) في (ت): بن عمرو.\n(٥) أبو عمرو، قرظة بن عبد عمرو بن نوفل بن عبد مناف القرشي، كان شديدًا على المسلمين وتزوَّج بنت عتبة بن ربيعة، فولدت له فاختة التي تزوَّجها معاوية، ومات كافرًا قبل الفتح.\n\"الإصابة\" ٦/ ٢٦٠ ترجمة ولده مسلم.","vol":"12","page":82},{"text":"عبد مناف، من أهل الكفر إلى أبي طالب، فقالوا: يا أبا طالب، لو أن ابن أخيك محمدًا يطرد عنه موالينا وحلفاءنا؛ فإنما هم عبيدنا وعسفاؤنا، كان أعظم في صدورنا، وأطوع له عندنا، وأدنى لاتِّباعنا إيَّاه، وتصديقنا له، فأتى أبو طالب النبي - ﷺ -، فحدَّثه بالذي كلموه.\nفقال عمر بن الخطاب - ﵁ -: لو فعلت ذلك حتى تنظر ما الذي يريدون، وإلى ما يصير قولهم؟ (١) فأنزل الله ﷿ هذِه الآيات، فلما إنزلت هذِه الآيات) (٢) أقبل عمر بن الخطاب، فاعتذر من مقالته (٣).\nوقال جبير (٤) بن نفير: إن قريشًا أتوا رسول الله - ﷺ - فقالوا: إن كنت أُرْسِلْتَ رسولًا إلينا (٥)، فاطرد هؤلاء السقاط عنك، فنكون أصحابك؛ فأنزل الله تعالى: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ﴾ (٦).\nقال ابن عباس - ﵁ -: يعني: يعبدون ربهم بالصلاة المكتوبة ﴿بِالْغَدَاةِ وَالْعَشِيِّ﴾: يعني: صلاة الظهر (٧) وصلاة العصر: وذلك أن\n_________\n(١) في (ت): ما يصرون في قولهم.\n(٢) الأصل: نظر، وما أثبته من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٠٢، عن عكرمة، وفي إسناده: الحسين ابن داود المصيصي المعروف بـ (سنيد) وهو ضعيف مع إمامته، لكونه كان يلقن حجاج بن محمد شيخه. \"تقريب التهذيب\" ١/ ٣٩٧.\n(٤) في الأصل: جويبر، والتصويب من (ت).\n(٥) من (ت).\n(٦) انظر: \"مدارك التأويل\" للنسفي ١/ ٣٢٤.\n(٧) ليست في (ت).","vol":"12","page":83},{"text":"ناسًا من الفقراء كانوا مع النبي - ﷺ -، فقال ناس من الأشراف: إذا صلَّينا فأخِّر هؤلاء، وليصلُّوا خلفنا، فأنزل الله تعالى: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ﴾ (١).\nقال حمزة بن عيسى (٢): دخلت على الحسن فقلت له: يا أبا سعيد، أرأيت قول الله: ﴿يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ﴾ أهم هؤلاء القصاص؟\nقال: لا، ولكن هم المحافظون على الصلوات في الجماعة (٣).\nوقال مجاهد: صليت الصبح مع سعيد بن المسيب، فلما سلَّم الإمام، ابتدر الناس القاصَّ، فقال سعيد: ما أسرع الناس إلى هذا المجلس؟ !\nقال مجاهد: فقلت: يتأوَّلون قول الله: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ﴾ قال: أو في هذا هو؟ إنما ذلك في الصلاة التي انصرفنا عنها الآن (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٠٥ من طريق عطية العوفي. وانظر: \"زاد المسير\" ٣/ ٤٦.\n(٢) لم أجد له ذكرًا في كتب الرجال. وقال أحمد شاكر في تحقيقه \"تفسير الطبري\": وأما حمزة بن عيسى: فلم أجد في الرواة من يسمى بذلك، وأرجِّح أن الناسخ أخطأ، فأعاد كتابة حمزة، فاختلط الاسم، فلا يصححه إلا أن يوجد في مكان آخر. \"جامع البيان\" ١١/ ٣٨٢ هامش.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٠٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٠٤، وانظر: \"معالم التنزيل\" للبغوي ٣/ ١٤٧.","vol":"12","page":84},{"text":"وقال إبراهيم: يعني: يذكرون ربهم (١).\nوقال أبو جعفر: يعني (٢) يقرأون القرآن (٣).\n﴿يُرِيدُونَ وَجْهَهُ﴾ أي: يريدون الله ﴿مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ﴾ جواب لقوله: ﴿مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ﴾، وقوله: ﴿فَتَكُونَ﴾: جواب لقوله: ﴿وَلَا تَطْرُدِ﴾ أحدهما جواب النفي، والآخر جواب النهي (٤). ﴿مِنَ الظَّالِمِينَ﴾: من الضارين لنفسك بالمعصية، الواضعين الطرد في غير موضعه.\n\n<span data-type=\"title\" id=toc-1211>٥٣ </span>- ﴿وَكَذَلِكَ فَتَنَّا﴾\nابتلينا (٥) ﴿بَعْضَهُمْ بِبَعْضٍ﴾: الشريف بالوضيع، والغني بالفقير، والعربي بالمولى (٦) ﴿لِيَقُولُوا﴾: يعني: الأغنياء والأشراف (٧) ﴿أَهَؤُلَاءِ﴾: يعني: الضعفاء والفقراء. الذين ﴿مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا﴾ قال الكلبي: هو أن الشريف إذا نظر إلى الوضيع قد آمن قبله، حَمِيَ أنفًا أن يسلم ويقول: سبقني هذا بالإسلام، فلا يسلم ﴿أَلَيْسَ\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٠٥ وفيه: سفيان بن وكيع؛ ضعيف، وقد سبق. وانظر: \"معالم التنزيل\" للبغوي ٣/ ١٤٧.\n(٢) من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٠٥.\n(٤) انظر: \"التبيان\" لأبي البقاء العكبري ١/ ٢٤٣، \"مشكل إعراب القرآن\" لمكي بن أبي طالب، ١/ ٢٤٣.\n(٥) في (ت): أبلينا.\n(٦) في (ت): والعربي بالمولى والغني بالفقير.\n(٧) في (ت): يعني الأشراف والأغنياء.","vol":"12","page":85},{"text":"﴿اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ﴾ يعني: المؤمنين.\nوهذا جواب لقولهم: ﴿أَهَؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا﴾\nوقيل: أليس الله بأعلم بمن يشكر الإسلام إذا هديته له.\n[١٣٤٩] أخبرنا محمد بن الحسين بن محمد (١)، قال (٢): أخبرنا عبد الله بن محمد بن علي بن زياد (٣)، قال (٤): ثنا عبد الله بن محمد المدني (٥)، ثنا إسحاق (٦) قال (٧): أخبرنا سليمان بن حرب (٨) (٩)، ثنا حماد بن زيد (١٠)، عن المعَلَّى بن زياد (١١)، عن العلاء بن بشير (١٢)،\n_________\n(١) أبو عبد الرحمن السلمي، تكلموا فيه، وليس بعمدة.\n(٢) ليست في (ت).\n(٣) أبو محمد، من أجلّ العدول.\n(٤) من (ت).\n(٥) ابن شيرويه. ثقة.\n(٦) إسحاق بن راهوية، ثقة.\n(٧) من (ت).\n(٨) أبو أيوب، ثقة إمام، حافظ.\n(٩) في (ت) في هذا الموضع: قال: حدثنا.\n(١٠) ثقة، ثبت.\n(١١) أبو الحسن، المعلي بن زياد القردوسي البصري، يروي عن الحسن، وأبي غالب وعنه هشام بن حسان وحماد بن زيد عده البخاري من البصريين وذكره ابن حبان في الثقات وقال ابن عدي: لا بأس به.\n\"التاريخ الكبير\" للبخاري ٧/ ٣٩٤، \"الثقات\" لابن حبان ٧/ ٤٩٢، \"الكامل\" لابن عدي ٦/ ٣٦٩.\n(١٢) العلاء بن بشير المزني البصري، يروي عن أبي الصديق التاجي وعنه معلي بن زياد =","vol":"12","page":86},{"text":"عن أبي الصديق الناجي (١)، عن أبي سعيد الخدري - ﵁ - قال: كنت في عصابة فيها ضعفاء المهاجرين، وإن بعضهم يستر بعضًا من العري، وقارئ يقرأ علينا، ونحن نستمع، قال: فجاء النبي - ﷺ - حتى قام علينا، فلما رآه القارئ سكت، فسلم وقال: \"ما كنتم تصنعون؟ \".\nقلنا: يا رسول الله، كان قارئ يقرأ علينا، وكنا نستمع إلى قراءته.\nفقال النبي - ﷺ -: \"الحمد لله الذي جعل في أمتي من أُمِرْتُ أن أصبر نفسي معهم\".\nثم جلس وسطنا، يعدل (٢) نفسه فينا، ثم قال هكذا بيده، فتحلق القوم، وبرزت وجوههم، فلم يعرف رسولُ الله - ﷺ - منهم أحدًا، وكانوا ضعفاء المهاجرين، فقال النبي - ﷺ -: \"أبشروا صعاليك المهاجرين بالفوز التام يوم القيامة؛ تدخلون الجنة قبل أغنياء المؤمنين بنصف يوم، مقداره خمسمائة سنة\" (٣).\n_________\n= قال علي بن المديني: مجهول، وذكره ابن حبان في \"الثقات\"، \"التاريخ الكبير\" للبخاري ٦/ ٥١٠، \"الثقات\" لابن حبان ٧/ ٢٦٨، \"التهذيب\" للمزي ٢٢/ ٤٧٦.\n(١) بكر بن قيس الناجي، البصري ويقال: بكر بن عمرو. أخرج له البخاري عنه أن أبي سعيد الخدري، قال أبو زرعة: هو ثقة.\n\"التاريخ الكبير\" للبخاري ٢/ ٩٣، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٩٠.\n(٢) في (ت): ليعدل.\n(٣) [١٣٤٩] الحكم على الإسناد:\nضعيف. لأن العلاء بن بشير المزني مجهول.\nالتخريج:\nأخرجه أبو داود في \"سننه\" كتاب العلم، باب في القصص (٣٦٦٦) وأحمد، =","vol":"12","page":87},{"text":"[١٣٥٠] وأخبرنا محمد بن الحسين (١) (٢)، قال: أخبرنا محمد بن عبد الله بن قريش (٣) قال: أخبرنا الحسن بن سفيان (٤)، قال (٥): ثنا عبد الواحد بن غياث (٦) ثنا هشام بن سليمان (٧)، قال (٨): ثنا يزيد الرقاشي (٩)، عن أنس - ﵁ - قال: قال رسول الله - ﷺ -: \"يا معشر الفقراء، إن الله رضي لي أن أتأسَّى بمجالسكم، وإن الله تعالى قال: ﴿وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ﴾ (١٠) مجالس الأنبياء قبلكم والصالحين\" (١١).\n_________\n= ٣/ ٦٣ (١١٦٠٤)، والبيهقي في \"شعب الإيمان\" ٧/ ٣٣٥ (١٠٤٩٢)، والبغوي في \"شرح السنة\"، ١٤/ ١٩١، والطبراني في \"الأوسط\" ٨/ ٣٥٧ (٨٨٦٦)، وأبو يعلى في \"مسنده\" ٢/ ٣٨٢ - ٣٨٣ (١١٥١). كلهم من طريق العلاء بن بشير.\n(١) أبو عبد الرحمن السلمي، تكلموا فيه، وليس بعمدة.\n(٢) في (ت): الحسن.\n(٣) أبو بكر، صدوق، كثير الحديث.\n(٤) أبو العباس، الإمام الحافظ الثبت.\n(٥) من (ت).\n(٦) أبو بحر الصيرفي، عبد الواحد بن غياث المربدي البصري، يروي عن حماد بن سلمة، وعنه زكريا الساجي وغيره مات سنة (٢٣٨ هـ) وقيل سنة (٢٤٠ هـ)، قال أبو زرعة: صدوق، وذكره ابن حبان في \"الثقات\". \"الثقات\" لابن حبان ٨/ ٤٢٦، \"التهذيب\" ١٨/ ٤٦٦، \"التقريب\" لابن حجر (٤٢٤٧).\n(٧) المخزومي المكي مقبول.\n(٨) من (ت).\n(٩) القاص الزاهد، ضعيف.\n(١٠) في (ت): فإنهما.\n(١١) [١٣٥٠] الحكم على الإسناد:\nضعيف: في إسناده يزيد الرقاشي، وأبو عبد الرحمن السلمي. ضعيفان. =","vol":"12","page":88},{"text":"[١٣٥١] وأخبرنا محمد بن الحسين (١)، قال (٢): أخبرنا محمد بن عبد الله الجوهري (٣)، قال (٤): ثنا عبد الله بن محمد بن عبد الرحمن (٥)، قال: ثنا إسحاق الحنظلي (٦)، قال: أخبرنا عفان (٧)، ثنا حماد بن سلمة (٨)، عن ثابت (٩)، عن معاوية بن قُرَّة (١٠)، عن عائذ بن عمرو (١١) - ﵁ -: أن أبا سفيان مرَّ بسلمان وصهيب وبلال، فقالوا له: ما أخذت السيوف من عُنُقِ عدو الله مأخذها. فقال لهم أبو بكر - ﵁ -: تقولون هذا لشيخ قريش وَسَيّدِهَا، ثم أتى رسولُ الله - ﷺ -، فقال: \"يا أبا بكر لعلك أغضبتهم؛ إن كنت أغضبتهم فقد أغضبت ربك\".\nفرجع أبو بكر - ﵁ - إليهم فقال: لعلِّي أغضبتكم؟\n_________\n= التخريج:\nأخرجه الديلمى في \"مسند الفردوس\" ٥/ ٢٩٠ (٨٢١٣) عن أبي هريرة.\n(١) أبو عبد الرحمن السلمي، تكلموا فيه، وليس بعمدة.\n(٢) ليست في (ت).\n(٣) أبو جعفر، لم يذكر بجرح ولا تعديل.\n(٤) من (ت).\n(٥) ابن شيرويه، الإمام، الحافظ، الثقة.\n(٦) ابن راهوية، الإمام، الثقة، الحافظ المجتهد.\n(٧) أبو عثمان، الصفار، ثقة ثبت، وربما وهم.\n(٨) أبو سلمة، ثقة عابد، أثبت الناس في ثابت، وتغيَّر حفظه بأخرة.\n(٩) ابن أسلم البناني، بصري ثقة عابد.\n(١٠) أبو إياس، ثقة.\n(١١) أبو هبيرة، عائذ بن عمرو بن هلال بن عبيد بن يزيد المزني، صحابي جليل.","vol":"12","page":89},{"text":"فقالوا: لا يا أبا بكر، يغفر الله لك (١).\n\n<span data-type=\"title\" id=toc-1212>٥٤ </span>- قوله (٢): ﴿وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا﴾ الآية.\nاختلفوا فيمن نزلت (٣) فيهم هذِه الآية:\nفقال عكرمة - ﵁ -: نزلت في الذين نهى الله نبيه - ﷺ - عن طردهم، وكان النبي - ﷺ - إذا رآهم بدأهم بالسلام، وقال: \"الحمد لله الذي جعل في أمتي من أمرني أن أبدأهم بالسلام\" (٤).\nوقال الكلبي: لما نزلت هذِه الآية: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ﴾ جاء عمر - ﵁ - إلى رسول الله - ﷺ -، فاعتذر إليه من مقالته واستغفر الله منها، وقال: يا رسول الله، والله ما أردت بهذا إلَّا الخير، فنزل في عمر - ﵁ -: ﴿وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا﴾ (٥).\nوقال عطاء: نزلت في أبي بكر وعمر وعثمان وعلي وبلال وسالم\n_________\n(١) [١٣٥١] الحكم على الإسناد:\nضعيف: فيه أبو عبد الرحمن السلمي.\nالتخريج:\nورد بلفظه عند مسلم في \"صحيحه\" كتاب فضائل الصحابة، باب مِنْ فَضَائِلِ سَلْمَانَ وَصُهَيْبٍ وَبِلالٍ، رضي الله تعالى عنهم (٢٥٠٤).\n(٢) ليست في (ت).\n(٣) في (ت): فيما نزل.\n(٤) أورده الواحدي في \"أسباب النزول\" (ص ٢٢١)، والبغوي في \"معالم التنزيل\" ٣/ ١٤٨، وأورده ابن الجوزي في \"زاد المسير\" ٣/ ٤٨ عن الحسن وعكرمة، وهو مرسل.\n(٥) \"أسباب النزول\" للواحدي (ص ٢٢١).","vol":"12","page":90},{"text":"وأبي عبيدة ومصعب بن عمير وحمزة وجعفر وعثمان بن مظعون وعمار ابن ياسر، والأرقم بن أبي الأرقم (١) وأبي سلمة بن عبد الأسد، - ﵁ - (٢).\nوقال أنس بن مالك - ﵁ -: أتى رسول الله - ﷺ - رجال فقالوا: إنا أصبنا ذنوبًا كثيرة عظيمة، فسكت عنهم رسول الله - ﷺ -، فأنزل الله تعالى: ﴿وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ﴾ (٣).\n﴿كَتَبَ رَبُّكُمْ﴾: قضى ﴿عَلَى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءًا بِجَهَالَةٍ﴾:\nقال مجاهد: لا يعلم حلالًا من حرام، ومن جهالته ركب الأمر، وكل من عمل خطيئة فهو بها جاهل (٤).\nوقيل: جاهل بما يورثه ذلك الذنب (٥).\nوقيل: جهل حين آثر المعصية على الطاعة (٦).\n_________\n(١) في (ت) (والأرقم بن الأرقم).\n(٢) \"معالم التنزيل\" للبغوي ٣/ ١٤٨، \"زاد المسير\" ٣/ ٤٨. وانظر \"أسباب النزول\" للواحدي، ص ٢٢١.\n(٣) الحديث مرسل، والإسناد إلى ماهان صحيح. ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٨ عن أنس من غير إسناد، وأخرجه الطبري في \"جامع البيان\" ٧/ ٢٠٧. وابن أبي حاتم، ٤/ ١٣٠٠ (٧٣٤٥) من طرق عن سفيان الثوري عن مجمع التميمي وعن ماهان، وماهان هو: أبو صالح عبد الرحمن بن قيس الكوفي، تابعي ثقة. كما في \"تقريب التهذيب\" ٢/ ١٥٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٠٩، وفيه سفيان بن وكيع، ضعيف، وقد سبق، وانظر: \"الجامع لأحكام القرآن\" ٦/ ٤٣٦.\n(٥) \"معالم التنزيل\" للبغوي ٣/ ١٤٨.\n(٦) السابق.","vol":"12","page":91},{"text":"﴿ثُمَّ تَابَ مِنْ بَعْدِهِ﴾: رجع عن ذنبه ﴿وَأَصْلَحَ﴾ عمله، وقيل: أخلص توبته ﴿فَأَنَّهُ غَفُورٌ رَحِيمٌ﴾.\nواختلف القرَّاء (١) في قوله: ﴿أَنَّهُ﴾، ﴿فَأَنَّهُ﴾ فكسرهما جميعًا ابن كثير والأعمش، وأبو عمرو وحمزة والكسائي على الاستئناف (٢)، ونصبهما الحسن وعاصم ويعقوب، بدلًا من الرحمة (٣)، وفتح أهل المدينة الأولى على معنى: كتب أنَّه، وكسروا الثانية على الاستئناف؛ لأن ما بعد فاء الجزاء ابتداء (٤).\n\n<span data-type=\"title\" id=toc-1213>٥٥ </span>- ﴿وَكَذَلِكَ﴾\nأي: وهكذا، وقيل: معناه: وكما فصلنا لك في هذِه السورة دلائلنا وأعلامنا على المشركين والمنكرين (٥)، كذلك ﴿نُفَصِّلُ الْآيَاتِ﴾: أي: نميز ونبين لك حجتنا (٦) وأدلتنا في كل حق ينكره أهل الباطل ﴿وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ﴾: من رفع السبيل، فمعناه: وليظهر ويتضح طريق المجرمين.\nيقال: بأن الشيء وأبان وتبين واستبان، إذا ظهر ووضح، والسبيل\n_________\n(١) في (ت): واختلفت القراءة.\n(٢) \"السبعة\" (ص ٢٥٨)، \"النشر\" ٢/ ٢٩١، \"إتحاف فضلاء البشر\" ٢/ ١٣.\n(٣) ضبب الناسخ هنا، وكتب على حاشية النسخة: وابن عامر والشنبوذي (إتحاف) اهـ.\n(٤) انظر \"معالم التنزيل\" للبغوي ٣/ ١٤٨.\n(٥) في (ت): والمتكبرين.\n(٦) في (ت): حججنا.","vol":"12","page":92},{"text":"مذكر ومؤنث (١)، فتَمِيمٌ (٢) تُذَكِّرُهُ، وأهل الحجاز (٣) تؤنِّثه.\nودليل التذكير قوله تعالى (٤): ﴿وَإِنْ يَرَوْا سَبِيلَ الرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِنْ يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلًا﴾ (٥) (٦)\nودليل التأنيث قوله تعالى: ﴿لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا﴾ (٧). وقوله: ﴿قُلْ هَذِهِ سَبِيلِي﴾ (٨).\nفلذلك قرئ: ﴿وَلِتَسْتَبِينَ﴾ بالياء والتاء، وقرأ أهل المدينة: ﴿وَلِتَسْتَبِينَ﴾ بالتاء (٩).\n﴿سَبِيلُ﴾: بالنصب على خطاب النبي - ﷺ -، معناه: ولتعرف يا\n_________\n(١) في (ت): يذكر ويؤنث.\n(٢) قبيلة عربية من ولد عدنان، وأبوهم تميم بن مر بن أد، وكانت منازلهم بأرض نجد، وامتدت إلى أرض الكوفة، وقد مدحهم النبي - ﷺ -، وبين أنهم أشد الأمة على الدجال.\n\"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (٦٢٥). \"صحيح مسلم\" كتاب فضائل الصحابة، باب من فضائل غفار وأسلم (٢٥٢٥).\n(٣) أرض الحجاز: هي التي تحجز بين نجد وتهامة، وتشمل مكة والمدينة وما حولهما على الراجح. \"معجم البلدان\" ٢/ ٢١٨ \"أطلس الحديث النبوي\" لشوقي أبو خليل ص ١٣٦.\n(٤) ليست في (ت).\n(٥) قوله ﴿وَإِنْ يَرَوْا سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلًا﴾ من (ت).\n(٦) الأعراف: ١٤٦.\n(٧) آل عمران: ٩٩.\n(٨) يوسف: ١٠٨.\n(٩) قرأ أبو بكر وحمزة والكسائي بالياء، وقرأ الباقون بالتاء، وقرأ نافع بنصب اللام من (سبيل)، والبا قون بالرفع. \"السبعة\" (ص ٢٥٨)، \"التيسير\" (ص ٨٥).","vol":"12","page":93},{"text":"محمد سبيل المجرمين.\nيقال: استبنت الشيء وتبيَّنته: إذا عرفته.\n\n<span data-type=\"title\" id=toc-1214>٥٦ </span>- ﴿قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ قُلْ لَا أَتَّبِعُ أَهْوَاءَكُمْ﴾\nفي عبادة الأوثان وطرد بلال وسلمان ﴿قَدْ ضَلَلْتُ إِذًا وَمَا أَنَا مِنَ الْمُهْتَدِينَ﴾ يعني: وإن فعلت ذلك فقد تركت سبيل الحق، وسلكت غير الهدى.\nوقرأ يحيى بن وثاب وأبو رجاء (قد ضَلِلْتُ) بكسر اللام (١)، وهما لغتان: ضلَّ يضِلُّ، مثل قلَّ يقِلُّ. وضلَّ يضَلُّ، مثل ملَّ يمَلُّ، والأولى هي الأصح والأفصح؛ لأنها لغة أهل الحجاز (٢).\n_________\n(١) \"إعراب القرآن\" للنحاس، ٢/ ٧٠، و\"القراءات الشاذة\" لابن خالويه (ص ٣٧) عن يحيى وابن أبي ليلى وزاد القرطبي في \"الجامع\" ٦/ ٤٣٨، نسبتها لطلحة بن مصرف.\nقال ابن منظور: ضَلَلْتَ تَضِلُّ هذِه اللغة الفصيحة، وضَلِلْتَ تَضَلُّ ضَلالًا وضَلالةً. وقال كراع: وبنو تميم يقولون: ضَلِلْتُ أَضَلُّ، وضَلِلْت أَضِلُّ. وقال اللحياني: أَهل الحجاز يقولون: ضَلِلْتُ أَضَلُّ، وأَهل نجد يقولون: ضَلَلْت أَضِلُّ. قال: وقد قرئ بهما جميعًا قوله (: ﴿قُلْ إِنْ ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَى نَفْسِي﴾ [سبأ: ٥٠] وأَهل العالية يقولون: ضَلِلْتُ بالكسر أَضَلُّ وهو ضالٌّ تالٌّ وهي الضَّلالة والتَّلالة. وقال الجوهري: لغة نجد هي الفصيحة. قال ابن سيده: وكان يحيى بن وَثاب يقرأ كلَّ شيء في القرآن ضَلِلْت وضَلِلْنا بكسر اللام. \"لسان العرب\" ١١/ ٣٩٠ (ضلل).\n(٢) ليست في (ت).","vol":"12","page":94},{"text":"<span data-type=\"title\" id=toc-1215>٥٧ </span>- ﴿قُلْ إِنِّي عَلَى بَيِّنَةٍ﴾:\nبيان وبرهان وبصيرة وحجة (١) ﴿مِنْ رَبِّي وَكَذَّبْتُمْ بِهِ﴾: أي: بربي ﴿مَا عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ﴾: يعني: العذاب، نزلت في النضر بن الحارث (٢) ﴿إِنِ الْحُكْمُ﴾: ما القضاء ﴿إِلَّا لِلَّهِ يَقُصُّ الْحَقَّ﴾.\nقرأ أهل الحجاز وعاصم: ﴿يَقُصُّ﴾ بالصاد المشددة (٣)، أي: يقول الحق، قالوا: لأنه مكتوب في جميع المصاحف بغير ياء؛ ولأنه قال: الحق، وإنما يقال: قضيت بالحق.\nوقرأ الباقون: بالضاد أي: يحكم بالحق، ودليله قوله: ﴿وَهُوَ خَيْرُ الْفَاصِلِينَ﴾ والفصل: جلب القضاء.\nقالوا: وإنما حذفوا الياء؛ لاستثقال (٤) الألف واللام، كقوله: ﴿صَالِ الْجَحِيمِ﴾، ﴿وَيَمْحُ اللَّهُ الْبَاطِلَ﴾ و﴿فَمَا تُغْنِ النُّذُرُ﴾ و﴿سَنَدْعُ الزَّبَانِيَةَ﴾ ونحوها.\nوحذفوا الباء من: ﴿الْحَقُّ﴾ لأنه صفة المصدر، فكأنه قال: يقضي القضاء الحق.\n\n<span data-type=\"title\" id=toc-1216>٥٨ </span>- ﴿قُلْ لَوْ أَنَّ عِنْدِي﴾\nوبيدي ﴿مَا تَسْتَعْجِلُونَ بِهِ﴾ من العذاب ﴿لَقُضِيَ الْأَمْرُ بَيْنِي وَبَيْنَكُمْ﴾\n_________\n(١) انظر: \"زاد المسير\" ٣/ ٥١.\n(٢) في (ت): في القراءة الأخرى: (يقضي بالحق).\n(٣) قرأ بها نافع وابن كثير وعاصم. \"السبعة\" (٢٥٩).\n(٤) في ت: لاستقبال.","vol":"12","page":95},{"text":"أي: فُرغَ من العذاب، وَأُهْلِكْتُم ﴿وَاللَّهُ أَعْلَمُ بِالظَّالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1217>٥٩ </span>- قوله ﷿: ﴿وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ﴾\nالمفاتح: جمع المفتح.\nوقرأ ابن السمَيفع: (مَفَاتِيحُ الغيب) على جمع المفتاح (١) -يعني: ومن عنده معرفة الغيب، وهو يفتح ذلك لخلقه.\n\nواختلفوا في مفاتيح الغيب:\nفروى عبد الله بن عمر - ﵁ -: أن رسول الله - ﷺ - قال: \"مفاتيح الغيب خمس، لا يعلمها إلا الله: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ إلى قوله: ﴿عَلِيمٌ خَبِيرٌ﴾ (٢).\nوقال السدي: مفاتيح الغيب: خزائن الغيب (٣).\nوقال عطاء: يعني: ما غاب عنكم، من الثواب والعقاب، وما يصير إليه أمري وأمركم (٤).\nوقيل: هي الآجال، ووقت انقضائها (٥).\nوقيل: أحوال العباد، من السعادة والشقاوة (٦).\n_________\n(١) \"الكشاف\" للزمحشري ٢/ ٢٤ بدون نسبة، \"البحر المحيط\" ٤/ ١٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٧ منسوبة.\n(٢) أخرجه البخاري في \"صحيحه\" كتاب التفسير، تفسير سورة الرعد (٤٦٩٧).\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٢١٢. وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٣٦٨).\n(٤) \"زاد المسير\" ٣/ ٥٣.\n(٥) \"معالم التنزيل\" للبغوي ٣/ ١٥٠.\n(٦) السابق.","vol":"12","page":96},{"text":"وقيل: عواقب الأعمار، وخواتيم الأعمال (١).\nوقيل: هي ما لم يكن بَعْدُ، إنَّهُ يَكُوْنُ أَمْ لا يكون؟ وما يكون كيف يكون، وما لا يكون إن كان (٢) كيف يكون (٣).\nقال ابن مسعود - ﵁ -: أوتي نبيُّكم - ﷺ - علم كل شيء، إلَّا مفاتيح الغيب (٤).\n﴿وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ﴾:\nقال مجاهد: البر، القفار، والبحر: كل قرية فيها ماء (٥).\n﴿وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا﴾:\nقال ابن عباس - ﵁ -: ما شجرة في بر ولا بحر إلَّا وبها ملك موكَّل، يعلم من يأكل، وما يسقط من ورقها (٦).\n_________\n(١) \"زاد المسير\" ٣/ ٥٤.\n(٢) في (ت): أن لو.\n(٣) \"زاد المسير\" ٣/ ٥٤.\n(٤) أخرجه أحمد ١/ ٣٨٦ (٣٦٥٩)، وأبو يعلى ٩/ ٨٦ (٥١٥٣)، قال ابن كثير في \"التفسير\" ١١/ ٨٣: هذا إسناد حسن، على شرط أصحاب السنن، ولم يخرجوه. وقال الهيثمي في \"مجمع الزوائد\" ٨/ ٤٧١: ورجالهما رجال الصحيح. والطبري في \"جامع البيان\" ٧/ ٢١٢، والحميدي في \"مسنده\" ١/ ٦٨، وابن أبي شيبة في \"المصنف\" ١١/ ٣٦ (٣٢٢٦٠)، كلهم من طرق، عن عمرو بن مرة، عن عبد الله ابن سلمة عن عبد الله بن مسعود، بنحوه.\n(٥) انظر: \"الوجيز\" للواحدي ١/ ٣٥٧، \"معالم التنزيل\" للبغوي ٣/ ١٥١، \"النكت والعيون\" للماوردي ٢/ ٤٧١، ونقل الألوسي في \"روح المعاني\" ٧/ ١٧١ قول مجاهد هذا، ثم قال: وهو خلاف الظاهر.\n(٦) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٣٦٩) ومسدد في \"مسنده\" كما =","vol":"12","page":97},{"text":"وقيل: يعلم عدد ما بقي [في] (١) الشجرة (٢) من الورق (٣)، وما يسقط منها (٤).\n[١٣٥٢] وسمعت أبا القاسم بن حبيب (٥) يقول: سمعت أبا بكر ابن عبدوس (٦) (٧) يقول: معناه: أنه يعلم كم انقلبت ظهرًا لبطن إلى أن سقطت على الأرض (٨).\n﴿وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ﴾ أي: في بطون الأرض.\nوقيل: تحت الصخرة في أسفل الأرضين (٩) ﴿وَلَا رَطْبٍ وَلَا يَابِسٍ﴾: قال ابن عباس - ﵁ -: الرطب: الماء، واليابس: البادية (١٠).\n_________\n= في \"المطالب العالية\" (٣٩٧٤)، \"إتحاف الخيرة المهرة بزوائد المسانيد العشرة\" (٥٦٩٢)، وسعيد بن منصور في \"سننه\" (٨٢٨)، وزاد السيوطي في \"الدر المنثور\" ٣/ ٢٨، نسبتها لعبد بن حميد، وابن المنذر، وابن مردويه.\n(١) زيادة يقتضيها السياق.\n(٢) في (ت): الشجر.\n(٣) في الأصل: الورقة. والمثبت من (ت).\n(٤) \"معالم التنزيل\" للبغوي ٣/ ١٥١.\n(٥) قيل: كذبه الحاكم.\n(٦) في الأصل: عبدش. وما أثبته من (ت).\n(٧) لم يذكر بجرح أو تعديل.\n(٨) [١٣٥٢] الحكم على الإسناد:\nشيخ المصنف، قيل كذبه الحاكم، وشيخه لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البغوي في \"معالم التنزيل\" ٣/ ١٥١.\n(٩) \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٥، \"معالم التنزيل\" للبغوي ٣/ ١٥١.\n(١٠) \"زاد المسير\" ٣/ ٥٤ غير منسوب، \"معالم التنزيل\" للبغوي ٣/ ١٥١.","vol":"12","page":98},{"text":"وقال عطاء: يريد ما يَنْبُتُ، وما لا ينبتُ (١).\nوقال الحسن (٢): يكتبه الله رطبًا، ويكتبه يابسًا؛ لتعلم يا ابن آدم، أن عملك أولى بالإحصاء من تلك الحبة.\nوقيل: الرطب: لسان المؤمن، رطب بذكر الله، واليابس: لسان الكافر؛ لا يتحرَّك بذكر الله، وبما يرضي الله (٣).\nوقيل: هو الأشجار والنبات.\nروى الأعمش (٤)، عن يزيد بن أبي زياد (٥)، عن عبد الله بن الحارث (٦)، قال: ما في الأرض من شجرة، ولا كمغرز إبرة، إلَّا عليها ملك مُوْكَّل، يأتي الله بعلمها بيبسها (٧) إذا يبست، ورطوبتها إذا رطبت (٨).\n_________\n(١) \"زاد المسير\" ٣/ ٥٤ غير منسوب، ونسبه الألوسي في \"روح المعاني\" ٧/ ١٧٢ لابن عباس.\n(٢) ليس في (ت).\n(٣) السابق.\n(٤) ثقة حافظ، لكنه مدلس.\n(٥) مولى عبد الله بن الحارث، ضعيف، كبر فتغيَّر، وصار يتلقن، وكان شيعيًا.\n(٦) سهيل بن أبي صالح، أبو يزيد المدني، معدود في صغار التابعين، وهو إمام محدث صادق، لكن تغيَّر حفظه بآخره، بعد مرض أصابه.\n(٧) في الأصل: يبسها.\n(٨) الحكم على الإسناد:\nفيه يزيد، ضعيف، والأعمش يدلس.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٤٣٢ (٣٦٥٧٧)، والطبري في \"جامع =","vol":"12","page":99},{"text":"[١٣٥٣] وأخبرنا أبو جعفر محمد بن علي بن أحمد الخلقاني (١)، قال: أخبرنا علي بن عيسى بن إبراهيم الورّاق (٢)، قال: حدثني محمد ابن الحسين بن معاذ الطويل (٣)، قال: حدثني أحمد بن أبي الخليل (٤)، قال: حدثني يزيد بن هارون الواسطي (٥)، عن محمد بن إسحاق (٦) (٧)، عن نافع (٨)، عن ابن عمر - ﵁ -، عن النبي - ﷺ -، قال \"ما من زرع على الأرض، ولا ثمار على أشجار، إلَّا عليها مكتوب: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، رِزق فلان بن فلان، وذلك قوله، في محكم كتابه: ﴿وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي\n_________\n= البيان\" ٧/ ٢١٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٣٧١). وأبو الشيخ في \"العظمة\" ٢/ ٧٤٣، كلهم من طرق، عن يزيد بن أبي زياد، وتقدم أنه ضعيف.\n(١) لم أجده.\n(٢) لم أجده.\n(٣) محمد بن محمد بن الحسين بن معاذ النيسابوري القصار، يلقب بحمويه الطويل، قال المزي في ترجمة شيخه: أحد الضعفاء.\nوقال الذهبي: لا يوثق به، وخبره باطل. انظر: \"تهذيب الكمال\" ١/ ٣٠٤، \"ميزان الاعتدال\" ١/ ٣٠٩، \"تلخيص تاريخ نيسابور\" (ص ٤٩).\n\"إكمال الكمال\" ٦/ ٣٠٩، \"تبصير المنتبه\" ٤/ ١٣٣٨.\n(٤) كذا في النسخ وهو خطأ، والصواب: أحمد بن الخليل، وهو أبو علي البزاز البغدادي: نزيل نيسابور، ثقة مات سنة (٢٤٨ هـ) انظر \"تهذيب الكمال\" ١/ ٣٠٣، \"تقريب التهذيب\" (٣٢).\n(٥) ثقة متقن عابد.\n(٦) في (ت): الحسن.\n(٧) ابن يسار، المدني إمام المغازي صدوق يدلس، ورمي بالتشيُّع والقدر.\n(٨) مولى ابن عمر ثقة ثبت، فقيه مشهور.","vol":"12","page":100},{"text":"ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ﴾ \" (١).\n\n<span data-type=\"title\" id=toc-1218>٦٠ </span>- قوله ﷿ (٢): ﴿وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ﴾\nأي: يقبض أرواحكم في منامكم ﴿وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ﴾ أي: كسبتم ﴿بِالنَّهَارِ﴾ وأصله من: جارحة اليد.\nثم قيل لكل عامل: جارح، بأي عضو من أعضائه عَمِل، ومنه: جوارح الصيد.\nويقال: لا ترك الله له جارحًا، أي: عبدًا ولا أمة يكسب له ﴿ثُمَّ يَبْعَثُكُمْ﴾ أي: يثيركم ويوقظكم ﴿فِيهِ﴾: في النهار ﴿لِيُقْضَى أَجَلٌ مُسَمًّى﴾ يعني: أجل الحياة إلى الممات، حتى ينقطع أثرها ورزقها.\nوقرأ أبو رجاء وطلحة: (لنقضي) بالنون المفتوحة (أَجَلا) بالنصب (٣).\nوفي هذا إقامة الحجة على منكري البعث -يعني: كما قَدِرْت على هذا، فكذلك أقدر على بعثكم بعد الموت.\n_________\n(١) [١٣٥٣] الحكم على الإسناد:\nفي إسناده من لم أجده قال الذهبي في \"ميزان الاعتدال\" ١/ ٦٠٩: باطل. وضعَّفه السيوطي في \"الدر المنثور\" ٣/ ٢٨.\nالتخريج:\nرواه الخطيب في \"تاريخ بغداد\" ٤/ ١٣٠، وقال: قال ابن نعيم: هذا حديث تفرَّد به حمويه بن الحسين، عن أحمد بن الخليل، وهو غير مقبول منه؛ فإن أحمد بن الخليل ثقة مأمون. وانظر: \"العلل المتناهية\" لابن الجوزي (٢٣٠). وحكم.\n(٢) من (ت).\n(٣) \"القراءات الشاذة\" لابن خالويه ص ٣٧، \"إعراب القرآن\" للنحاس ٢/ ٧١.","vol":"12","page":101},{"text":"ويقال: مكتوب في التوراة: يا ابن آدم، كما تنام، كذلك تموت، وكما توقظ، كذلك تبعث (١).\n﴿ثُمَّ إِلَيْهِ مَرْجِعُكُمْ﴾: في الآخرة ﴿ثُمَّ يُنَبِّئُكُمْ﴾: يخبركم، ويجازيكم ﴿بِمَا كُنْتُمْ تَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1219>٦١ </span>- ﴿وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً﴾\nيعني: الملائكة الذين يحفظون أعمال بني آدم، وهو جَمْعُ حَافِظ، نظيره قوله (٢): ﴿وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ (١٠)﴾.\nقال عمر بن الخطاب - ﵁ -:\nومن الناس من يعيش شقيًّا ... جاهل القلب، غافل اليَقَظَهْ\nفإذا كان ذا وفاء، ورأْيٍ ... حَذِرَ المَوتِ، واتَّقى الحَفَظَهْ\nإنما الناس راحلْ، ومقيمٌ ... فالذي بأن للمقيم عظهْ (٣)\n_________\n(١) نسبها جمع من المؤلفين إلى لقمان الحكيم، عندما أوصى بها ولده. انظر: \"إحياء علوم الدين\" ١/ ٣٤٥، \"مدارك التأويل\" للنسفي ٣/ ١٧١، \"تفسير البيضاوي\" ٤/ ٩٦، \"إرشاد العقل السليم\" لأبي السعود، ٦/ ٢٢٣.\n(٢) ليست في (ت).\n(٣) نسبها القرطبي في \"الجامع\" ٦/ ٧ لعمر بن الخطاب، وهي منسوبة لعمر بن عبد العزيز في \"حلية الأولياء\" ٥/ ٣٢٠، بلفظ:\nإنما الناس ظاعن ومقيم ... فالذي بأن للمقيم عظهْ =","vol":"12","page":102},{"text":"﴿حَتَّى إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا﴾ أي: أعوان ملك الموت، يقبضونه، ثم يدفعونه إلى مَلَكِ الموت ﴿وَهُمْ لَا يُفَرِّطُونَ﴾: لا يقصِّرُون، ولا يضيِّعون.\nوقرأ عبيد بن عمير: (لا يُفْرِطُونَ) بالتخفيف (١)، يعني: لا يجاوزون الحد.\n\n<span data-type=\"title\" id=toc-1220>٦٢ </span>- ﴿ثُمَّ رُدُّوا إِلَى اللَّهِ﴾\nيعني: الملائكة، وقيل: العباد ﴿مَوْلَاهُمُ الْحَقِّ أَلَا لَهُ الْحُكْمُ﴾: القضاء دون خلقه ﴿وَهُوَ أَسْرَعُ الْحَاسِبِينَ﴾ لأنه لا يحتاج إلى فكرة ورويَّة، ولا عقدِ يدٍ.\n\n<span data-type=\"title\" id=toc-1221>٦٣ </span>- ﴿قُلْ مَنْ يُنَجِّيكُمْ مِنْ ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ﴾:\nإذا ضللتم الطريق، وخفتم الهلاك، ﴿تَدْعُونَهُ تَضَرُّعًا وَخُفْيَةً﴾ (٢).\n_________\n= ومن الناس من يعيش شقيا ... جيفة الليل، غافل اليقظهْ\nفإذا كان ذا حياء ودين ... راقب الموت، واتقى الحفظهْ\nوبنحو هذِه الألفاظ نسبها ابن منظور في \"لسان العرب\" ٧/ ٤٦٦ لعمر بن عبد العزيز.\n(١) نسبها القرطبي في \"الجامع\" ٧/ ٧ - كما عند الثعلبي- لعبيد بن عمير، ونسبها أبو حيان في \"البحر المحيط\" ٤/ ١٤٨، والسمين الحلبي في \"الدر المصون\" ٤/ ٦٦٧ لعمرو بن عبيد، ونسبها ابن جني في \"المحتسب\" ١/ ٢٢٣ للأعرج.\n(٢) جاء على هامش النسخة (ت) ما نصه: (واختلف في خفية -ها هنا والأعراف، فأبو بكر: بكسر الخاء، والباقون: بضمها، وهما لغتان، كإسورة وأُسورة، وأما (خيفة) آخر الأعراف، فليس منه هذا، بل من الخوف) إتحاف أهـ.","vol":"12","page":103},{"text":"وقرأ عاصم: (وخِفية) وهما لغتان (١).\nوقرأ الأعمش: (وخيفة) من الخوف، كالذي في الأعراف (٢).\n﴿لَئِنْ أَنْجَانَا﴾ يعني: ويقولون: لئن أنجيتنا ﴿مِنْ هَذِهِ﴾ يعني: الظلمات ﴿لَنَكُونَنَّ مِنَ الشَّاكِرِينَ﴾: من المؤمنين\n\n<span data-type=\"title\" id=toc-1222>٦٤ </span>- ﴿قُلِ اللَّهُ يُنَجِّيكُمْ مِنْهَا وَمِنْ كُلِّ كَرْبٍ﴾:\nحُزْنٍ ﴿ثُمَّ أَنْتُمْ تُشْرِكُونَ﴾ (٣).\n\n<span data-type=\"title\" id=toc-1223>٦٥ </span>- ﴿قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ﴾\nيعني: الصيحة والحجارة والطوفان والريح، كما فَعَلَ بِعادٍ وثمود، وقوم شعيب، وقوم لوط، وقوم نوح ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ يعني: الخسف (٤)، كما فَعَلَ بقارون.\n_________\n(١) قرأها عاصم من رواية أبي بكر فقط، أما حفص فقد وافق الجمهور. \"السبعة\" ص ٢٥٩، \"النشر\" ٢/ ٢٩٢. قال ابن خالويه: يقرأ بضم الخاء وكسرها، وهما لغتان فصيحتان. \"الحجة في القراءات السبع\" ص ١٤١.\n(٢) \"إعراب القرآن\" للنحاس ٢/ ٧٢، \"المحرر الوجيز\" لابن عطية ٢/ ٣٠٢، \"البحر المحيط\" ٤/ ١٥٠ \"الجامع لأحكام القرآن\" ٧/ ٨، وآية الأعراف هي قوله تعالى: ﴿وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُنْ مِنَ الْغَافِلِينَ (٢٠٥﴾ [الأعراف: ٢٠٥] وقال القرطبي معلقًا على قراءة الأعمش: وقراءة الأعمش بعيدة؛ لأن معنى (تضرعًا) أن تظهروا التذلل، و(خفية): أن تبطنوا مثل ذلك.\nوانظر: \"إعراب القرآن\" للنحاس. سابق.\n(٣) في (ت): (ثم إذا أنتم تشركون) وهو خطأ.\n(٤) رواه الطبري في \"جامع البيان\" ٧/ ٢٢٠ عن السدي وأبي مالك ومجاهد.","vol":"12","page":104},{"text":"وقال الضحاك: ﴿عَذَابًا مِنْ فَوْقِكُمْ﴾: من قبل كباركم (١) ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾: من أسفل منكم.\nوقال مجاهد: ﴿عَذَابًا مِنْ فَوْقِكُمْ﴾: السلاطين الظلمة، ﴿أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾: العبيد السوء (٢).\n﴿أَوْ يَلْبِسَكُمْ شِيَعًا﴾: أو يخلطكم فرقًا، ويبث فيكم الأهواء المختلفة ﴿وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ﴾: يعني: السيوف المختلفة، يقتل بعضكم بعضًا، كما فعل ببني إسرائيل، فلما نزلت هذِه الآية قال رسول الله - ﷺ -: \"يا جبريل ما بقاء أمتي على ذلك؟ \" فقال: إنما أنا عبد مثلك، فسل ربك.\nفقام رسول الله - ﷺ - فتوضأ وصلى، وسأل ربه، فأُعطِي اثنتين، ومُنِع واحدة، قال رسول الله - ﷺ -: \"سألته أن لا يبعث على أمتي عذابًا من فوقهم أو من تحت أرجلهم، فأعطاني ذلك، وسألته أن لا يجعل بأسهم بينهم فمنعني، وأخبرني جبريل أن فناء أمتي بالسيف\" (٣).\n_________\n(١) \"معالم التنزيل\" للبغوي ٣/ ١٥٣.\n(٢) \"معالم التنزيل\" للبغوي ٣/ ١٥٣، ورواه الطبري في \"جامع البيان\" عن عبد الله بن عباس ٧/ ٢٢٠، ثم رجَّح القول الأول فقال: وأولى التأويليْن في ذلك بالصواب عندي، قولُ من قال: عنى بالعذاب من فوقهم، الرجمَ أو الطوفان وما أشبه ذلك مما ينزل عليهم من فوق رؤوسهم، ومن تحت أرجلهم، الخسفَ وما أشبهه؛ وذلك أن المعروف في كلام العرب من معنى فوق\" و(تحت) الأرجل، هو ذلك، دون غيره، وإن كان لما رُوِيَ عن ابن عباس في ذلك وجه صحيح، غير أن الكلام إذا تُنُوزع في تأويله، فحمله على الأغلب الأشهر من معناه أحق وأولى من غيره، ما لم تأتِ حجة مانعة من ذلك يجب التسليم لها.\n(٣) أخرجه الخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٤٠٧، ٤٠٨ بإسناده من =","vol":"12","page":105},{"text":"وقال الزهري: راقب خباب - ﵁ - رسول الله - ﷺ - ذات ليلة يصلي، فلما فرغ، قال له وقت الصبح: لقد رأيتك تصلي صلاة، ما رأيتك صليت مثلها؟ .\nقال: \"أجل، إنها صلاة رغبة ورهبة، سألت ربي فيها ثلاثًا فأعطاني اثنتين، وزوى عني واحدة: سألته أن لا يسلط على أمتي عدوًّا من غيرهم، فأعطاني، وسألته أن لا يرسل عليهم سنة تَرْمِدُهُمْ، فأعطاني، وسألته أن لا يجعل بأسهم بينهم، فزواها عني\" (١).\n﴿انْظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ﴾\n_________\n= طريق الكلبي عن أبي صالح، والكلبي كذاب، وقد سبق بيانه، ورواه الطبري بمعناه مطولًا عن الحسن البصري فهو مرسل، وفي إسناده الحسين بن داود المشهور بسنيد، وهو ضعيف وقد سبق. والأثر عند القرطبي في \"الجامع لأحكام القرآن\" ٧/ ١٠، والسمرقندي في \"بحر العلوم\" ١/ ٤٩١.\n(١) أخرجه أحمد في \"المسند\" ٥/ ١٠٨ (٢١٠٥٣)، والترمذي في \"سننه\" كتاب الفتن، باب ما جاء في سؤال النبي - ﷺ - ثلاثًا في أمته (٢١٧٥)، والنسائي في \"سننه\" كتاب قيام الليل، باب إحياء الليل ٣/ ٢١٦، وابن حبان في \"صحيحه\" (١٨٣٠) \"موارد الظمآن\"، والطبراني في \"الكبير\" (٣٦٢١)، وعبد الرزاق في \"تفسيره\" ٢/ ٢١٠ والطبري ٢/ ٢٢٣ - ٢٢٤، من طرق عن الزهري قال: حدثني عبد الله بن الحارث عن عبد الله بن خباب عن أبيه خباب.\nوقال الإمام الترمذي: هذا حديث حسن صحيح. ورواية الثعلبي مرسلة كما هو ظاهر.","vol":"12","page":106},{"text":"<span data-type=\"title\" id=toc-1224>٦٦ </span>- ﴿وَكَذَّبَ﴾\nقرأ إبراهيم بن أبي عبلة: (وكذبت) بالتاء (١) ﴿بِهِ﴾: أي: بالقرآن (٢)، وقيل: بالعذاب (٣) ﴿قَوْمُكَ وَهُوَ الْحَقُّ قُلْ لَسْتُ عَلَيْكُمْ بِوَكِيلٍ﴾: أي: حفيظ ورقيب، وقيل: بمسلط، إنما أنا رسول.\n\n<span data-type=\"title\" id=toc-1225>٦٧ </span>- ﴿لِكُلِّ نَبَإٍ﴾:\nخبر ﴿مُسْتَقَرٌّ﴾: موضع قراره حقيقة، ومنتهى ينتهي إليه، فيتبيَّن صدقه من كذبه، وحقه من باطله.\nقال مقاتل: لكل خبر يخبره الله وقت ومكان يقع فيه، من غير خلف ولا تأخير (٤). وقال الكلبي: لكل قول وفعل حقيقة، ما كان منه في الدنيا فسيعرفونه، وما كان منه في الآخرة فسوف يبدو لهم ﴿وَسَوْفَ تَعْلَمُونَ﴾ ذلك (٥).\n_________\n(١) \"النكت والعيون\" للماوردي ٢/ ١٢٨، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١.\n(٢) رواه الطبري عن السدي ٧/ ٢٢٧، وهو اختيار ابن كثير في \"التفسير\" ٦/ ٧٦، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ١١، الخازن في \"لباب التأويل\" ٢/ ٤٠٤.\n(٣) انظر: \"زاد المسير\" لابن الجوزي، ٣/ ٦٠ \"معالم التنزيل\" للبغوي ٣/ ١٥٤ قال الشوكاني: الضمير في ﴿بِهِ﴾ عائد على القرآن، الذي فيه جاء تصريف الآيات، قاله السدي، وهذا هو الظاهر، ويحتمل أن يعود الضمير على الوعيد الذي تضمنته الآية ونحا إليه الطبري. \"فتح القدير\" ١/ ٥٢٩.\n(٤) انظر: \"معالم التنزيل\" ٣/ ١٥٤.\n(٥) السابق، \"بحر العلوم\" للسمرقندي ١/ ٤٩٢، \"تنوير المقباس\" المنسوب إلى ابن عباس من طريق الكلبي، ص ٩٨، \"مجموع فتاوى ابن تيمية\" ٥/ ٣٦٦.","vol":"12","page":107},{"text":"وقال الحسن: لكل عمل جزاء، فمن عمل عملا من الخير جُوزِي به الجنة، ومن عَمِل عَمَل سوء جُوزِي به النار (١) ﴿وَسَوْفَ تَعْلَمُونَ﴾: يا أهل مكة.\nوقال السدي: ﴿لِكُلِّ نَبَإٍ مُسْتَقَرٌّ﴾: أي: ميعاد وعدتكموه، فسيأتيكم حتى تعرفوه (٢).\nوقال عطاء: ﴿لِكُلِّ نَبَإٍ مُسْتَقَرٌّ﴾: يؤخر عقوبته؛ ليعمل ذنبه فإذا عمل ذنبه عاقبه (٣).\nورأيت في بعض التفاسير أن هذِه الآية نافعة من وجع الضرس، إذا كتبت على كاغد، ووضع عليه السِّن (٤).\n\n<span data-type=\"title\" id=toc-1226>٦٨ </span>- ﴿وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا﴾:\nيعني: القرآن، بالاستهزاء والتكذيب ﴿فَأَعْرِضْ عَنْهُمْ﴾، فاتركهم، ولا تجالسهم ﴿حَتَّى يَخُوضُوا﴾: يدخلوا ﴿فِي حَدِيثٍ غَيْرِهِ﴾: غير القرآن.\nوذلك أن المشركين كانوا (٥) إذا جالسوا المؤمنين وقعوا في رسول\n_________\n(١) انظر: \"معالم التنزيل\"، \"مجموع فتاوى ابن تيمية\". سابق. \"الجامع لأحكام القرآن\" للقرطبي، ٧/ ١١ قال أبو حيان: وليس هذا بالظاهر. \"البحر المحيط\" ٤/ ١٥٦.\n(٢) \"مجموع الفتاوى\" ٥/ ٣٦٧.\n(٣) السابق.\n(٤) قال القرطبي في \"الجامع\" ٧/ ١١: وذكر الثعلبي أنه رأى في بعض التفاسير أن هذِه الآية نافعة من وجع الضرس إذا كتبت على كاغد ووضع على السن. أهـ. والكاغد: القرطاس، وهو فارسي معرب. \"تاج العروس\" للزبيدي، ٩/ ١١٠، (كغد).\n(٥) ليست في (ت).","vol":"12","page":108},{"text":"الله - ﷺ -، فسبُّوا واستهزءوا، فنهى الله المؤمنين عن مجالستهم (١).\n﴿وَإِمَّا يُنْسِيَنَّكَ﴾.\nقرأ (٢) ابن عباس وابن عامر: (يُنسّيَنَّك) بالتشديد (٣)، ﴿الشَّيْطَانُ﴾ شيئًا ﴿فَلَا تَقْعُدْ بَعْدَ الذِّكْرَى مَعَ الْقَوْمِ الظَّالِمِينَ﴾: فقم من عندهم بعد ما ذكرت.\n\n<span data-type=\"title\" id=toc-1227>٦٩ </span>- ثم قال: ﴿وَمَا عَلَى الَّذِينَ يَتَّقُونَ﴾:\nالخوض ﴿مِنْ حِسَابِهِمْ﴾: من آثام الخائضين ﴿مِنْ شَيْءٍ﴾\nقال ابن عباس - ﵁ -: قال المسلمون: فإنَّا نخاف الإثم حين نتركهم، فلا ننهاهم. فأنزل الله هذِه الآية (٤).\nوقال ابن عباس - ﵁ -، في رواية أخرى: قال المسلمون: لئن كنا كلما استهزأ المشركون بالقرآن، وخاضوا فيه (٥) قمنا عنهم لم نستطع (٦) أن نجلس في المسجد الحرام، وأن نطوف بالبيت، فنزل (٧) ﴿وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ﴾ (٨).\n_________\n(١) رواه الطبري في \"جامع البيان\" عن السدي ٧/ ٢٢٨، وابن أبي حاتم في \"تفسير\nالقرآن العظيم\" (٧٤٦٢). ونسبه السيوطي في \"الدر المنثور\" ٣/ ٣٨ لابن المنذر.\n(٢) في (ت): نصبًا.\n(٣) \"السبعة\" (ص ٢٦٠)، \"التيسير\" (ص ١٠٣)، \"الجامع لأحكام القرآن\" ٧/ ١٣.\n(٤) \"معالم التنزيل\" للبغوي ٣/ ١٥٥\n(٥) من (ت).\n(٦) في (ت): لن تستطيع.\n(٧) من (ت).\n(٨) \"زاد المسير\" ٣/ ٦٢.","vol":"12","page":109},{"text":"﴿وَلَكِنْ ذِكْرَى﴾ أي: ذكِّروهم وعظوهم، وهي في محل النصب على المصدر (١) -أي: ذكروهم ذكرى، والذكر والذكرى واحد، ويجوز أن يكون في موضع الرفع- أي: هو ذكرى لهم (٢) ﴿لَعَلَّهُمْ يَتَّقُونَ﴾: الخوض، إذا وعظتموهم.\nوقيل: لعلهم إذا قمتم عنهم (٣) منعهم ذلك من الخوض والاستهزاء.\nوقيل: لعلهم يستحيون (٤).\n\n<span data-type=\"title\" id=toc-1228>٧٠ </span>- قوله ﷿: ﴿وَذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ﴾: عيدهم\n﴿لَعِبًا وَلَهْوًا﴾: باطلًا وفرحًا ﴿وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا﴾.\nوذلك أن الله تعالى جعل لكل قوم عيدًا، يعظِّمونه ويصلون فيه، فكل قوم أتخذوا عيدهم لهوًا ولعبًا، إلّا أمة محمد - ﷺ -؛ فإنهم اتخذوا عيدهم صلاة لله وذكرًا؛ مثل: الجمعة والفطر والنحر ﴿وَذَكِّر﴾: وَعِظ ﴿بِهِ﴾ هو أي (٥): بالقرآن.\n﴿أَنْ تُبْسَلَ نَفْسٌ بِمَا كَسَبَتْ﴾ يعني: أن لا تبسل، كقوله: ﴿يُبَيِّنُ اللَّهُ\n_________\n(١) انظر: \"التبيان\" لأبي البقاء العكبري ١/ ٢٤٦، \"مشكل إعراب القرآن\" لمكي ١/ ٢٥٦.\n(٢) ليست في (ت).\n(٣) من (ت).\n(٤) \"معالم التنزيل\" للبغوي ٣/ ١٥٥.\n(٥) من (ت).","vol":"12","page":110},{"text":"لَكُمْ أَنْ تَضِلُّوا﴾ (١).\nومعنى الآية: ذكِّرهم ليؤمنوا؛ كي لا تُبْسَل نفس بما كسبت.\nقال ابن عباس - ﵁ -: تهلك (٢). وقال قتادة: تحبس (٣).\nوقال الحسن ومجاهد وعكرمة والسدي: تُسَلَّم للهلكة (٤)\nوقال علي بن أبي طلحة عن ابن عباس ﵄: تفضح (٥).\nوقال الضحاك: تنضج وتحرق.\nوقال ابن زيد والمؤرج: تؤخذ (٦).\nقال الشاعر (٧):\n_________\n(١) النساء: ١٧٦.\n(٢) \"معالم التنزيل\" للبغوي ٣/ ١٥٦، \"زاد المسير\" ٣/ ٦٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٣٢.\n(٤) رواه الطبري في \"جامع البيان\" ٧/ ٢٣١ - ٢٣٢، وابن أبي حاتم (٧٤٥٣).\n(٥) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٤٥٤).\n(٦) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٤٥٥).\n(٧) هو عوف بن الأحوص بن جعفر، يخاطب قومه أنه أرسل بنيه بغير جرم، ولم يرق دمًا، وذلك من أجل حقن الدماء. وكان حمل عن غني لبني قشير دم ابني السجيفة، فقالوا: لا نرضى بك. فرهنهم بنيه؛ طلبًا للصلح. والبيت في \"مجاز القرآن\" ١/ ١٩٥، \"معانى القرآن\" للنحاس ٢/ ٤٤٤، \"مقاييس اللغة\" لابن فارس ١/ ٢٦٦ (بعج)، \"اللسان\" ١١/ ٥٣ (بسل)، \"العين\" ٢/ ٢٦٥ (بعو)، \"مجمل اللغة\" ١/ ١٢٥. أخرجه الطبري في \"جامع البيان\" ٧/ ٢٣٣، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٦، \"زاد المسير\" ٣/ ٦٥.","vol":"12","page":111},{"text":"وإبسالي بُنَيَّ، بغير جُرْمٍ ... بَغَوْنَاهُ، ولا بِدمٍ مُرَاقِ\nوقال الأخفش: تجازى (١).\nقال الفراء: ترتهن (٢).\nوأنشد:\nونحن رهنَّا بالأُفاقة عامرًا ... بما كان في الدرداء يومًا فأبسلا (٣)\nوقال عطية العوفي: تُسلَّم إلى خزنة جهنم.\nقال أهل اللغة: وأصل الإبسال: التحريم، يقال: أبسلت الشيء -أى: حَرَّمْتَه (٤)، والبسل: الحرام.\nقال الشاعر (٥):\nبَكَرَتْ تلومك بعد وَهْنٍ في الندى ... بَسْلٌ عليك ملامتي وعتابي\n_________\n(١) انظر: \"جامع البيان\" ٧/ ٢٣٢.\n(٢) \"معاني القرآن\" ١/ ٣٣٩.\n(٣) البيت للنابغة الجعدي في \"ديوانه\" ص ١٢١. والأُفاقة: مكان قرب الكوفة، أو ماء لبني يربوع، كما في \"معجم البلدان\" ١/ ٢٢٦، والدرداء: كتيبة كانت لهم.\nوالبيت في \"مجاز القرآن\" ١/ ١٩٥، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٦، \"فتح القدير\" ٢/ ٢٨٧، \"اللسان\" ٣/ ١٦٦، \"تاج العروس\" ٢٨/ ٨٤ (بسل).\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٣٢، وانظر: \"معالم التنزيل\" ٣/ ١٥٦.\n(٥) قالها لامرأته؛ إذ عاتبته على حلب إبله ونحرها لضيفه وأهله، وتحبب إليه الشح، وتنهاه عن بذل المال، في القحط والجدب.","vol":"12","page":112},{"text":"ويقال: أسد باسل -أي: شجاع لا يَقْرَبُ منه، كأنه قد حرم نفسه، ثم جعل ذلك نعتًا لكل شديدة تترك وتتقى. ويقال: شراب بَسْلٌ (١) - أي: متروك.\nقال الشنفرى (٢):\nهنالك (٣)، لا أرجو حياة تسرني ... سمِيْرَ الليالي، مُبْسَلًا بالجرائرِ (٤)\n﴿لَيْسَ لَهَا﴾: لتلك النفس ﴿مِنْ دُونِ اللَّهِ وَلِيٌّ﴾: قريب صديق ﴿وَلَا شَفِيعٌ﴾ يشفع لهم في الآخرة: ﴿وَإِنْ تَعْدِلْ كُلَّ عَدْلٍ﴾ أي (٥):\n_________\n(١) في (ت): باسل.\n(٢) عمرو بن مالك الأزدي، شاعر جاهلي يماني، وكان من فتَّاك العرب وعدَّائيهم.\nتوفي قبل الإسلام، وله: لامية العرب. من أعظم مفاخر الشعر العربي، ومطلعها:\nأقيموا بني أمي صدور مطيِّكم ... فإني إلى قوم سواكم لأَمْيَلُ\n\"لأعلام\" للزركلي ٥/ ٨٥، \"معجم المؤلفين\" لرضا كحالة ٢/ ٥٨٦.\n(٣) في (ت): (هناك)\n(٤) \"ديوانه\" (الطرائف) ٣٦، \"مجاز القرآن\" ١/ ١٩٥، \"اللسان\" (بسل) ١١/ ٥٣.\nوأخرجه الطبري في \"جامع البيان\" ٧/ ٢٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٧، \"زاد المسير\" ٣/ ٦٥، \"الجواهر الحسان\" للثعالبي ٢/ ٤٨١ - ٤٨٢.\nوهي أبيات مشهورة قالها قبل مقتله ومطلعها:\nلا تقبروني؛ إن قبري مُحَرَّمٌ ... عليكم، ولكن أبشري أم عامرِ\nإذا احتملوا رأسي وفي الرأس أكثري ... وغُودِر عند الملتقى ثمَّ سائري\nومعنى البيت، كما في \"شرح ديوان الحماسة\": في ذلك الوقت لا أطمع في حياة سارة لي، وأنا مخذول مسلَّم بجرائري في القبائل، لا يرى إلا شامت بي، أو طالب للانتقام مني.\n(٥) من (ت).","vol":"12","page":113},{"text":"تَفْدِ كل فداء ﴿لَا يُؤْخَذْ مِنْهَا﴾.\nوقال أبو عبيدة: وإن تقسط كل قسط لا يقبل منها (١)، لأن التوبة في الحياة.\n﴿أُولَئِكَ الَّذِينَ أُبْسِلُوا بِمَا كَسَبُوا لَهُمْ شَرَابٌ مِنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-1229>٧١ </span>- قوله ﷿: ﴿قُلْ أَنَدْعُو مِنْ دُونِ اللَّهِ﴾.\nنزلت في عبد الرحمن بن أبي بكر الصديق (٣) حين دعا أباه إلى الكفر، فأنزل الله تعالى (٤): ﴿قُلْ أَنَدْعُو﴾: أنعبد ﴿مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُنَا﴾: إن عبدناه ﴿وَلَا يَضُرُّنَا﴾: إن تركناه ﴿وَنُرَدُّ عَلَى أَعْقَابِنَا﴾: إلى الشرك ﴿بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي﴾ (٥).\n_________\n(١) \"مجاز القرآن\" ١/ ١٩٥.\n(٢) جاء في حاشية (ت) ما نصّهُ: قال ابن عباس ﵄: إن تفتدوا بالدنيا وما فيها لا يؤخذ منها، وقال قتادة: لو جاءت بملء الأرض ذهبًا لم يقبل منها، أبسلوا: أسلموا للهلاك، من حميم: وهو الماء الحار، أليم: مؤلم موجع، يكفرون: بكفرهم بالله والقرآن. وسيط. اهـ\n(٣) من (ت).\n(٤) الطريق تالفة، وهو من رواية الكلبي عن أبي صالح عن عبد الله بن عباس، وقد سبقت. انظر: \"بحر العلوم\" للسمرقندي ١/ ٤٩٤، \"النكت والعيون\" للماوردي ٢/ ١٣٢، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٨، \"زاد المسير\" ٣/ ٦٦.\n(٥) جاء في حاشية (ت) ما نصه: عبد الرحمن بن أبي بكر ﵄ يكنى: أبا عثمان، وقيل: أبو عبد الرحمن. كان اسمه في الجاهلية. عبد العزى، فسمَّاه النبي - ﷺ - عبد الرحمن. أمه أم رومان بنت عبد دهمان، أحد بني فراس بن غنم بن مالك =","vol":"12","page":114},{"text":"تقول العرب لكل راجع خائب لم يظفر بحاجته: ردَّ على عقبيه (١)، ونكص على عقبيه (٢).\nفيكون مَثَلُنَا (٣) كمثل الذي ﴿اسْتَهْوَتْهُ الشَّيَاطِينُ﴾ أي: أضلته.\n﴿فِي الْأَرْضِ حَيْرَانَ﴾.\nقال ابن عباس - ﵁ -: كالذي استفزته الغيلان في المهامه فأضلوه،\n_________\n= ابن كنان، وهو أخو عائشة - ﵁ - لأبيها وأمها كان أحسن ولد أبي بكر - ﵁ - وتوفي بمكة في نومة نامها على اثني عشر ميلا من مكة، بموضع يقال له: الحبش، ونقلته عائشة - ﵂ - إلى مكة في إمرة معاوية سنة ثلاث، وقيل: خمس، وقيل: ستِّ وخمسين. روى عنه أبو عثمان النهدي، وعمرو بن أوس، وعبد الرحمن بن أبي ليلى، وابن أبي مليكة، وشريح القاضي. من كتاب \"الصحابة\" لابن منده اهـ.\nوجاء أيضًا ما نصه: (قول من قال: إن المراد بـ (الذي) في هذِه الآية: عبد الرحمن بن أبي بكر، وبـ (الأصحاب) أبواه. قول ضعيف، يردُّه قول عائشة - ﵁ - في \"الصحيح\": ما نزل فينا من القرآن شيء إلا براءتي. قلت: تريد: وقصة الغار ﴿إِذْ يَقُولُ لِصَاحِبِهِ﴾ [التوبة: ٤٠] وقوله: ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ﴾ [النور: ٢٢] إذ نزلت في شأن أبي بكر وشأن مسطح. \"الجواهر الحسان\" للثعالبي. اهـ\nثم قال الناسخ: (أقول: لعلها أرادت - ﵂ - بقولها: (ما نزل فينا من القرآن في مثالينا) وإلا \"فآي البقرة نزلت في شأن أبي بكر - ﵁ - فحرره. ا. هـ.\n(١) في الأصل: (عقبه) والمثبت من (ت).\n(٢) قال أبو عبيدة: رد فلان على عقبيه، أي: رجع ولم يظفر بما طلب ولم يصب شيئًا. \"مجاز القرآن\" ١/ ١٩٦. وانظر \"معاني القرآن\" للنحاس ٢/ ٤٤٥،\nو\"الجامع\" للقرطبي ٧/ ١٧.\n(٣) زاد بعدها في (ت): ﴿كَالَّذِي﴾.","vol":"12","page":115},{"text":"فهو حائر بائر (١) (٢)، و(حيران) نصب على الحال.\nوقرأ الأعمش وحمزة: (كالذي استهويه) بالياء (٣). وقرأ طلحة: (استهواه) بالألف. وقرأ الحسن: (استهوته الشياطون) (٤).\nوفي مصحف عبد الله وأُبي ﵄: (اسْتَهْوَاهُ الشَّيْطَانُ) على واحد (٥).\n﴿لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا﴾ يعني: أبويه (٦)، وقيل: أصحاب محمد - ﷺ -.\n﴿قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى وَأُمِرْنَا لِنُسْلِمَ﴾ أي: (وقل: أمرنا) (٧) لنسلم -أي: أن نسلم ﴿لِرَبِّ الْعَالَمِينَ﴾.\n_________\n(١) \"معالم التنزيل\" للبغوي ٣/ ١٥٦، والمهامه: جمع مَهْمه، وهي: المفازة البعيدة. \"اللسان\": (مهه) ١٣/ ٥٤١.\n(٢) جاء في الأصل، في هذا الموضع، قوله تعالى: ﴿فِي الْأَرْضِ حَيْرَانَ﴾ وليس هذا بمكانها، وقد أثبت مكانها من (ت). انظر حاشية رقم (٣).\n(٣) قرأها حمزة بالألف بدل التاء مع الإمالة. \"السبعة\" (ص ٢٦٠)، \"التيسير\" (ص ٧٦).\n(٤) \"القراءات الشاذة\" (٣٨). قال النحاس: وهو لحن. \"إعراب القرآن\" ٢/ ٧٤، وقال ابن عطية: بل هو شاذ قبيح. \"المحرر الوجيز\" ٢/ ٣٠٧. قال الألوسي: وهو من الشذوذ بمكان، حتى قيل: إنه لحن. \"روح المعاني\" ١/ ٣٣٧.\n(٥) انظر: \"القراءات الشاذة\" ص ٣٨، \"إعراب القرآن\" للنحاس ٢/ ٧٤.\n(٦) \"زاد المسير\" ٣/ ٦٧.\n(٧) في الأصل: وقلنا وأمرنا. والمثبت من (ت).","vol":"12","page":116},{"text":"<span data-type=\"title\" id=toc-1230>٧٢ </span>- ﴿وَأَنْ أَقِيمُوا الصَّلَاةَ وَاتَّقُوهُ وَهُوَ الَّذِي إِلَيْهِ تُحْشَرُونَ (٧٢)﴾\n\n<span data-type=\"title\" id=toc-1231>٧٣ </span>- ﴿وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ﴾\nقال أبو عبيدة: هو جمع: صورة، مثل: سورة وسور (١).\nقال العجاج:\nوربَّ ذي سُرَادقٍ مَحْجورِ ... سِرْتُ إليه، في أَعَالِي السُّورِ (٢)\nوقال الآخرون: هو قرن ينفخ فيه بلغة أهل اليمن (٣).\nوأنشد:\nنَحْنُ نَطَحْنَاهُمْ غَدَاةَ الجَمْعَيْن\nبالصابحات في غبار النَّقْعْين\n_________\n(١) قال أبو عبيدة: يقال: إنها جمع صورة، تنفخ فيها روحها فتحيا، بمنزلة قولهم: سور المدينة، واحدتها سورة. \"مجاز القرآن\" ١/ ١٩٦. وقد ذكر القرطبي قوله، ثم قال: وممن قال: إن المراد بالصور في هذِه الآية جمع صورة: أبو عبيدة. وهذا وإن كان محتملًا، فهو مردود؛ بما ذكرناه من الكتاب والسنة. وأيضًا لا ينفخ في الصور للبعث مرتيْن، بل ينفخ فيه مرة واحدة، فإسرافيل ﵇ ينفخ في الصور الذي هو القرن، والله (يحيى الصور. \"الجامع\" ٧/ ٢١. وذكر الطبري قوله، ثم رده بقوله: والصواب من القول، في ذلك عندنا ما تظاهرت به الأخبار عن رسول الله - ﷺ -. \"جامع البيان\" ١١/ ٢٦٣.\n(٢) \"ديوان العجاج\"، (٢٢٩، ٢٣٠)، وانظر: \"كتاب سيبويه\" ٤/ ٥١، \"إعراب القرآن\" للنحاس ٣/ ٣٩٩.\n(٣) \"زاد المسير\" ٣/ ٦٨، \"معالم التنزيل\" ٣/ ١٥٧.","vol":"12","page":117},{"text":"نطحًا شديدًا لا كنطح الصوريْن (١)\nيدل على هذا القول: الخبر المروي عن النبي - ﷺ -: \"كيف أنعمُ، وصاحبُ القَرْنِ قد التَقَمَ القرن، وحنى جبهته، وأصغى بسمعه؛ ينتظر متى يؤمر، فَيَنْفُخُ\" (٢).\nثم قال: ﴿عَالِمُ الْغَيْبِ وَالشَّهَادَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ﴾\n\n<span data-type=\"title\" id=toc-1232>٧٤ </span>- قوله ﷿: ﴿وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً﴾\nقال محمد بن إسحاق والضحاك والكلبي: آزر: هو (٣) أبو إبراهيم (٤)، وهو: تارخ، مثل إسرائيل ويعقوب، وكان من\n_________\n(١) الأبيات بلا نسبة في \"الأمالي\" لأبي علي القالي ١/ ٣٦، \"إعراب القرآن\" ٣/ ٣٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٤٠، \"زاد المسير\" ٣/ ٦٨، \"فتح القدير\" ٤/ ٥٣١.\n(٢) أخرجه ابن حبان ٣/ ١٠٢، والحاكم ٤/ ٦٠٣، وأبو يعلى ٢/ ٣٣٩ من طرق، عن الأعمش، عن أبي صالح، عن أبي سعيد الخدري بنحوه. وهذا إسناد صحيح.\nوأخرجه أحمد في \"المسند\"، ٣/ ٧٣ (١١٦٩٦)، والترمذي في \"السنن\" كتاب صفة القيامة، باب ما جاء في شأن الصور (٢٤٣١) وغيرهما من طرق عن عطية العوفي عن أبي سعيد الخدري به.\nوقال الترمذي: حديث حسن. أي: لغيره؛ فإن عطية ضعيف.\nوله شواهد من حديث ابن عباس، وزيد بن أرقم، وجابر وأنس بن مالك - ﵁ -، وكلها لا تخلو أسانيدها من مقال. وأمثلها حديث أبي سعيد - ﵁ -.\n(٣) من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" عن ابن إسحاق ٧/ ٢٤٢، ورجَّحه؛ بأنه المحفوظ من أقوال أهل العلم، وتبعه ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٩٤. وأخرجه ابن أبي حاتم (٧٤٩١) عن الضحاك عن ابن عباس. وانظر: \"الجامع لأحكام القرآن\" ٧/ ٢٢، \"معالم التنزيل\" ٣/ ١٥٨.","vol":"12","page":118},{"text":"كَوْثَى (١): قريةٌ من سواد الكوفة.\nوقال مقاتل بن حيان: هو لقب لأبي إبراهيم ﵇ (٢).\nوقال سليمان التيمي: هو سبٌّ وعيب (٣). ومعناه، في كلامهم: المعوج.\nوقيل: معناه الشيخ الهيم بالفارسية (٤)، وهو على هذِه الأقاويل في محل الخفض، على البدل، أو الصفة، ولكنه نصب؛ لأنه لا ينصرف (٥).\nوقال سعيد بن المسيب، ومجاهد، ويمان: آزر اسم صنم (٦)، وهو -على هذا التأويل- في موضع نصب.\nوفي الكلام تقديم وتأخير، تقديره: أتتخذ آزرَ أصنامًا آلهة (٧).\n_________\n(١) كَوْثَى: تقع على نهر دجلة، وهي مركز محافظة واسط، تقع في الشمال الشرقي من مدينة بغداد. انظر: \"موسوعة المدن العربية\" آمنة أبو حجر (ص ٢٥٦).\n(٢) \"معالم التنزيل\" ٣/ ١٥٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي. سابق. وذكره الطبري، ٧/ ٢٤٣، ولم ينسبه لأحط، وأخرجه ابن أبي حاتم (٧٤٩٣) عن المعتمر بن سليمان عن أبيه قال: بلغني أنها أعوج. وانظر: \"معاني القرآن\" للفراء ١/ ٣٤٠، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٢٢.\n(٤) الهيم: الشيخ الكبير البالي، كما في \"اللسان\". ١٢/ ٦١٩ (هيم). وهي عند الفراء في \"معاني القرآن\": الهرم ١/ ٣٤٠، وانظر: \"إعراب القرآن\" للنحاس ٢/ ٧٦ \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٢٢.\n(٥) انظر: \"إعراب القرآن\" للنحاس ٢/ ٧٦.\n(٦) أخرجه الطبري عن مجاهد ٧/ ٢٤٣. وقول يمان عند القرطبي في \"الجامع\" ٧/ ٢٢.\n(٧) وهو قول السدي: أخرج الطبري ٧/ ٢٤٣ عنه قوله: يقول: أتتخذ آزرَ أصنامًا =","vol":"12","page":119},{"text":"وقرأ الحسن وأبو يزيد المدني ويعقوب الحضرمي: (آزرُ) بالرفع على النداء المفرد (١)، يعني: يا آزر ﴿أَتَتَّخِذُ أَصْنَامًا آلِهَةً﴾ من دون الله ﴿إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُبِينٍ﴾.\n\n<span data-type=\"title\" id=toc-1233>٧٥ </span>- ﴿وَكَذَلِكَ نُرِي إِبْرَاهِيمَ﴾\nأي: وكما أريناه البصيرة في دينه، والحق في خلافه قومه، نريه ﴿مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ﴾ أي: ملكهما، والملكوت: الملك، زيدت فيه التاء، كما زيدت في: الجبروت والرهبوت والرحموت (٢)\nوحُكِيَ عن العرب، سماعًا: له ملكوت اليمن والعراق (٣).\nقال الكسائي: زِيدت فيه التاء؛ للمبالغة (٤). وأنشد:\nوشر الرجال الخالب الخلبوتُ (٥)\n_________\n= آلهة. ورَدَّ الطبري قول السدي من جهة العربية، فقال: فأما الذي ذكر عن السديَّ من حكايته أن آزر اسم صنم، وإنما نصبَه، بمعنى: أتتخذ آزر أصنامًا آلهة. فقولٌ من الصواب -من جهة العربية- بعيدٌ؛ وذلك أن العرب لا تنصب اسمًا بفعلٍ بعد حرف الاستفهام، لا تقول: أخاك أكلمتَ؟ وهي تريد: أكلمت أخاك؟\n(١) \"النشر\" ٢/ ٢٥٩ وهي قراءة متواترة؛ لأن يعقوب من العشرة. وانظر: \"المحتسب\" ١/ ٢٢٣.\n(٢) انظر: \"الكتاب\" لسيبويه ٤/ ٢٧٢، و\"المقتضب\" للمبرد ١/ ١٩٨، \"المزهر في علوم اللغة\" للسيوطى ٢/ ٧٢، \"لسان العرب\" ١٠/ ٤٩١ (ملك).\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٤٤.\n(٤) انظر: \"معاني القرآن وإعرابه\" للزجاج ٢/ ٢٦٥، \"معالم التنزيل\" ٣/ ١٥٨.\n(٥) عجز بيت صدره:\nمَلَكْتُم، فلمّا أن مَلَكْتُم خَلَبْتُمُ. =","vol":"12","page":120},{"text":"وقال عكرمة: هو الملك، غير أنها بالنبطية ملكوت (١).\nوقرأها بالتاء المعجمة (٢).\nوقال ابن عباس - ﵁ -: يعني: خلق السماوات والأرض (٣). وقال مجاهد وسعيد بن جبير: يعني: آيات السماوات والأرض (٤)، وذلك؛ أنه أُقِيم على صخرة، وكُشِف له (٥) عن السماوات والأرض، حتى العرش وأسفل الأرضين، ونظر إلى مكانه في الجنة. فذلك قوله ﷿: ﴿وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا﴾ يعني: أريناه مكانه في الجنة.\nقال قَسَّامَة (٦): إن إبراهيم ﵇ حدَّث نفسه أنه أرحم الخلق، فرفعه الله حتى أشرف على أهل الأرض، وأبصر أعمالهم، فلما رآهم يعملون المعاصي (٧) قال: اللهم دمِّر عليهم، وجعل يلعنهم.\n_________\n= والخلبوت: المخادع. والبيت غير منسوب في \"الجمهرة\" لابن دريد، ١/ ٢٩٣ (بخل)، \"تهذيب اللغة\" للأزهرى ٧/ ٤٢٢ - ٤٢٣ (بلخ)، \"العين\" للخليل باب: الخاء والباء واللام ٤/ ٢٧١.\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٤٥.\n(٢) المشهور أنه قرأها بالثاء المثلثة، وهو المروي عنه في \"مختصر شواذ القراءات\" لابن خالويه (ص ٣٨)، \"الدر المنثور\" ٣/ ٤٤، وانظر: \"المحرر الوجيز\" ٢/ ٣١٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٤٤ من طريق علي بن أبي طلحة و٧/ ٢٤٥ من طريق عطية العوفي، وانظر: \"معالم التنزيل\" للبغوي ٣/ ١٥٨.\n(٤) \"جامع البيان\" ٧/ ٢٤٥ عن مجاهد، ٧/ ٢٤٥ - ٢٤٦ عن سعيد.\n(٥) ساقطة من (ت).\n(٦) كذا في الأصل و(ت)، وهو قسامة بن زهير، وعند الطبري ٧/ ٢٤٦ عن أسامة.\n(٧) في الأصل: بالمعاصي.","vol":"12","page":121},{"text":"فقال له ربه: أنا أرحم بعبادي منك، أهبط؛ فلعلَّهم يتوبوا (١).\n[١٣٥٤] أخبرنا أبو علي الحسين بن محمد (بن محمد) (٢) الروذباري (٣)، قال: ثنا أبو بكر محمد بن هارون بن إبراهيم الخطيب (٤)، بِعَبَّادَانْ (٥)، قال: ثنا أبو بكر العطار أحمد بن محمد الآبلي (٦). قال: حدثنا سليمان بن داود العَتَكي (٧)، ثنا سوار بن مصعب (٨)، عن إسماعيل بن أبي خالد (٩)، عن قيس بن أبي حازم (١٠)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٤٦، وأخرجه أبو نعيم في \"الحلية\" ٣/ ١٠٤، وابن عساكر في \"تاريخ دمشق\" ٦/ ٢٢٧.\n(٢) من (ت).\n(٣) الطوسي. إمام مسند، لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) عَبَّادان -بفتح الأول وتشديد الثاني: قرية قريبة من البصرة بالعراق، منسوبة إلى عباد بن حصين، أول من رابط فيها. \"معجم البلدان\" ٤/ ٧٤.\n(٦) هو أحمد بن محمد بن إبراهيم روى عن شيبان بن فروخ، وابن أبي شيبة ومسدد وغيرهم، روى عنه أبو داود وهو من أقرانه، وآخرون، صدوق، مات سنة (٢٧٨) انظر \"تهذيب الكمال\" ١/ ٤٢٧، \"التقريب\" (٩٠).\n(٧) أبو الربيع، الزهراني البصري نزيل بغداد، ثقة، لم يتكلم أحد فيه بحجة مات سنة (٢٣٤)، انظر \"تهذيب الكمال\" ١١/ ٤٢٣، \"تقريب التهذيب\" (٢٥٥٦).\n(٨) سوار بن مصعب الهمداني الكوفي الضرير، روى عن حماد بن أبي سلمة وكليب بن وائل وجماعة، قال البخاري: منكر الحديث، وقال أبو حاتم: متروك الحديث. انظر: \"التاريخ الكبير\" ٤/ ١٦٩، \"الجرح والتعديل\" ٤/ ٢٧١.\n(٩) أبو عبد الله، الأحمسي. ثقة ثبت.\n(١٠) أبو عبد الله، البجلي. ثقة مخضرم.","vol":"12","page":122},{"text":"عن علي - ﵁ - (عن النبي - ﷺ -) (١) قال: \"لما أرى الله تعالى إبراهيم ﵇ ملكوت السماوات والأرض، فأشرف على رجل على معصية من معاصي الله، فدعا الله عليه فهلك، [ثم أشرف على آخر فدعا الله عليه فهلك] (٢)، ثم أشرف على آخر فدعا الله عليه فهلك، ثم أشرف على آخر، فلما أراد أن يدعو عليه أوحى الله إليه أن: يا إبراهيم، إنك رجل مستجاب الدعوة؛ فلا تدعوَنَّ على عبادي، فإنهم مني على ثلاث خصال: إما أن يتوب إليَّ (٣)، فأتوبَ عليه، وإما أن أُخرِج منه نسمة تسبحني (٤). وإما أن يُبْعَثَ إليَّ، فإن شئتُ عَفَوْتُ عنه، وإن شئتُ عَاقبته\" (٥).\nوقال الضحاك: ﴿مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ﴾: الشمس والقمر والنجوم (٦).\n_________\n(١) ليست في (ت).\n(٢) من (ت).\n(٣) في (ت): عليَّ. وهو خطأ.\n(٤) في الأصل: يسبح. والصواب من (ت).\n(٥) [١٣٥٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه سوار بن مصعب: منكر الحديث.\nالتخريج:\nنسبه السيوطي في \"الدر المنثور\" ٣/ ٤٥ لابن مردويه عن علي، و\"تفسير ابن مردويه\" مظنة الضعف.\n(٦) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٤٦ وفي إسناده جويبر، وهو ضعيف جدًّا، كما في \"تقريب التهذيب\" ١/ ١٦٨.","vol":"12","page":123},{"text":"وقال قتادة: خُبِّئ إبراهيم ﵇ من جبار من الجبابرة، فَجُعِلَ له رزقٌ في أصابعه، فإذا مصَّ إصبعًا من أصابعه، وجد فيها رزقًا، فلما خرج أراه الله تعالى ملكوت السماوات والأرض، فكان ملكوت السماوات (١): الشمس والقمر والنجوم، وملكوت الأرض: الجبال والشجر والبحار (٢).\n﴿وَلِيَكُونَ مِنَ الْمُوقِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1234>٧٦ </span>- ﴿فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ﴾ إلى آخر القصة.\nقال المفسرون: إنَّ إبراهيم ﵇ وُلِد في زمن نمرود بن كَنْعَان، وكان نمرود أول من وضع التاج على رأسه، ودعا الناس إلى عبادته، وكان له كهَّان ومنجِّمون. فقالوا له: إنه يولد في بلدك هذِه السنة غلام يغيِّر دين أهل الأرض، ويكون هلاكك وزوال ملكك، على يديه (٣).\nويقال: إنهم وجدوا ذلك في كتب الأنبياء.\nوقال السدي: رأى نمرود في منامه كأن كوكبًا طلع، فذهب بضوء الشمس والقمر، حتى لم يبقَ لهما ضوء، ففزع من ذلك فزعًا شديدًا، ودعا السحرةَ والكهنةَ والجازَّةَ والقافة، فسألهم عن ذلك، فقالوا: هو\n_________\n(١) في (ت): والأرض ولا يستقيم الكلام معها.\n(٢) أخرجه عبد الرزاق في \"التفسير\" ٢/ ٢١٢، والطبري في \"جامع البيان\" ٧/ ٢٤٦. ولا مستند لهذِه الأقوال.\n(٣) \"معالم التنزيل\" ٣/ ١٥٩.","vol":"12","page":124},{"text":"مولود يولد في ناحيتك، في هذِه السنة، يكون هلاك ملكك وأهل بيتك على يديه.\nقالوا: فأمر بذبح كل غلام يُولد في ناحيته تلك السنة، وأمر بعزل الرجال عن النساء وجعل على كل عشر رجلا. فإذا حاضت امرأة خلي بينها وبينه، فإذا طهرت عزل عنها.\nفرجع آزر أبو إبراهيم، فوجد امرأته قد طهرت من الحيض، فوقع عليها في طهرها، فتلَّقت، فحملت بإبراهيم ﵇ (١).\nوقال محمد بن إسحاق: بعث نمرود إلى كل امرأة حبلي بقريته، فحبسها عنده، إلَّا ما كان من أم إبراهيم، فإنه (٢) لم يعلم بِحَبَلها، وذلك؛ أنها كانت جارية حديثة، لم يُعْرَف الحبَلُ في بطنها.\nوقال السدي: خرج نمرود بالرجال إلى المعسكر، ونحاهم عن النساء؛ تخوُّفًا من ذلك المولود (٣) أن يكون، فمكث بذلك ما شاء الله، ثم بدت له حاجة إلى المدينة، فلم يأتمن عليها أحدًا من قومه، إلَّا آزر، فبعث إليه ودعاه، وقال له: إن لي إليك حاجة أحبُّ أن أوصيك بها، ولا أبعثك إلَّا لثقتي بك، فأقسمت عليك أن لا\n_________\n(١) انظر: \"معالم التنزيل\" ٣/ ١٥٩، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٢٤. وهذِه الروايات ذكرها الثعلبي في كتابه: \"عرائس المجالس\" ص (٧٤) وما بعدها. والكسائي في: \"قصص الأنبياء\" ص (٢٠٠) وما بعدها. وهي من الإسرائيليات التي لا مستند لها، من نقل أو أثر.\n(٢) ليست في (ت).\n(٣) جاء في نسخة (ت): تخوفًا، فأمن ذلك المولود. وهو خطأ من الناسخ.","vol":"12","page":125},{"text":"تدنو من أهلك، ولا تواقعها.\nفقال آزر: أنا أشحُّ على ديني من ذاك. فأوصاه بحاجته، ثم بعثه، فدخل المدينة، وقضى حاجته. ثم قال: لو دخلتُ على أهلي، فنظرت إليهم، فلما نظر إلى أم إبراهيم لم يتمالك [نفسه] (١) حتى وقع عليها، فَحَمَلت بإبراهيم ﵇ (٢).\nقال ابن عباس - ﵄ -: لمَّا حملت أم إبراهيم، قال الكهَّان لنمرود: إن الغلام الذي أخبرناك به قد حملته أمه الليلة، فأمر نمرود بذبح الغلمان، فلما دنت ولادة أم إبراهيم، وأخذها المخاض، خرجت هاربة؛ مخافة أن يطَّلع عليها، فيقتل ولدها، فوضعته في نهر يابس، ثم لفَّته في خرقة، ووضعته في حلفاء، فرجعت، فأخبرت زوجها بأنها ولدت، وأن الولد في موضع كذا، فانطلق أبوه، فأخذه من ذلك المكان، وحفر له سربًا عند نهر، فواراه فيه، وسدَّ عليه بابه بصخرةٍ (٣)، مخافة السباع، وكانت أمه تختلف إليه فترضعه (٤).\nوقال السدي: لما عظُم بطن أم إبراهيم، خشي آزرُ أن يُذْبحَ، فانطلق بها إلى أرض بين الكوفة والبصرة، يقال لها: أَوَّر، فأنزلها في سَرَب من الأرض، وجعل عندها ما يصلحها، وجعل يتعهَّدها،\n_________\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" عن محمد بن إسحاق ٧/ ٢٤٨. ولا مستند لهذِه الأقوال.\n(٣) جاء في الأصل: بصخر. والمثبت من (ت).\n(٤) \"معالم التنزيل\" ٣/ ١٦٠.","vol":"12","page":126},{"text":"ويكتم ذلك من أصحابه، فولدت إبراهيمَ في ذلك السرب، وشبَّ، وكان -وهو ابن سنة- كابن ثلاث سنين، وصار من الشباب بحالة أَسْقَطَتْ عنه طمع الذباحين، ثم ذكر آزر لأصحابه: إن لي ابنا كبيرًا، فانطلق به إليهم (١).\nوقال محمد بن إسحاق: لما وجدت أم إبراهيم المطلق، خرجت ليلا إلى مغارة كانت قريبًا منها، فولدت فيها إبراهيم ﵇، وأصلحت من شأنه ما يُصْنَعُ بالمولود، ثم سدَّت عليه المغارة، فرجعت إلى بيتها، ثم كانت تطالعه في المغارة؛ لتنظر ما فعل، فتجده حيًّا يمصُّ إبهامه (٢).\nقال أبو روق: كانت أم إبراهيم كلما دخلت على إبراهيم، وجدته يمصُّ أصابعه، فقالت ذات يوم: لأنظرنَّ إلى أصابعه، فوجدته يمصُّ من إصبعٍ ماءً ومن إصبعٍ لبنًا ومن إصبعٍ عسلا ومن إصبعٍ تمرًا ومن إصبعٍ سمنًا (٣).\nقال محمد بن إسحاق [بن يسار] (٤): وكان آزر قد سأل أم إبراهيم عن حملها ما فعل (٥)؟ فقالت: وَلَدَتُ غلامًا، فمات، فصدَّقها، فسكت عنها، وكان اليوم على إبراهيم ﵇ في الشباب كالشهر،\n_________\n(١) \"معالم التنزيل\" ٣/ ١٦٣.\n(٢) \"معالم التنزيل\" ٣/ ١٦٠.\n(٣) \"معالم التنزيل\". سابق.\n(٤) من (ت).\n(٥) في (ت): فعلت.","vol":"12","page":127},{"text":"والشهر كالسنة، فلم يمكث إبراهيم في المغارة إلَّا خمسة عشر يومًا، حتى رجع إلى أبيه آزر، فأخبره أنه ابنه، وأخبرته أم إبراهيم أنه ابنه، وأخبرته بما كانت صنعت في شأنه، فسُرَّ بذلك آزر، وفرح (١) فرحًا شديدًا.\nقالوا: فلما شبَّ إبراهيم -﵇- وهو في السرب بعدُ قال لأمه: من ربي؟ قالت: أنا، قال: فمن ربك؟ قالت: أبوك، قال: فمن ربّ أبي؟ قالت له: أسكت، فسكت (٢). ثم رجعت إلى زوجها، فقالت: أرأيت الغلام الذي كنّا نُحَدَّثُ أنه يُغَيِّر دين أهل الأرض؟ فإنه ابنك، ثم أخْبَرتهُ بما قال لها. فأتاه أبوه آزر، فقال له إبراهيم: يا أبتاه، من ربي؟ قال: أمك، قال: فمن رب أمي؟ قال: أنا، قال: فمن ربك؟ قال: نمرود، قال: فمن رب نمرود؟ فلطمه لطمة، وقال له: أسكت، ثم قال لأبويه: أخرجاني، فأخرجاه من السرب، وانطلقا (٣) به حين غابت الشمس، فنظر إبراهيم ﵇ إلى الإبل، والخيل، والغنيم. فسأل أباه: ما هذِ؟؛ فقال: إبل وخيل وغنم، فقال: ما لهذِه بدٌّ (٤) من أن يكون لها ربٌّ، وخالق، ثم نظر وتفكَّر في خلق السماوات والأرض، وقال: إن الذي خلقني (٥) ورزقني\n_________\n(١) بعدها في (ت): بذلك.\n(٢) من (ت).\n(٣) في (ت): فانطلق.\n(٤) في (ت): بدل.\n(٥) في (ت): إن الله خلقني. وهو خطأ.","vol":"12","page":128},{"text":"وأطعمني وسقاني لَرَبِّي، ما لي إله غيره. ثم نظر، فإذا المشتري قد طلع، ويقال: الزهرة، وكانت تلك الليلة في آخر الشهر، فرأى الكوكب قبل القمر، فقال: هذا ربي، فذلك قوله ﷿: ﴿فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ﴾ أي: دخل (١).\nيقال: جنَّ الليل وأجنَّ، وَجنَّهُ الليل، وأجَنَّه، وجَنَّ عليه الليل يَجُنُّ جُنُونًا وجَنَانًا: إذا أظلم وغطَّي كُلَّ شيء (٢)، وإنما سُمِّيت الجن، لاجتنانها، فلا تُرى.\nقال أبو عبيدة: جنون الليل: سواده (٣)، وأنشد:\n_________\n(١) الأثر بطوله عند الطبري ٧/ ٢٤٨، وابن أبي حاتم (١٦٤٨١). وهذا الأثر، وما سبقه من الإسرائيليات، التي ليس لها خطام ولا زمام؛ قال الدكتور محمد حسين الذهبي، معلقًا: (وما يذكر من الأخبار عنه في إدخال أبيه له في السرب وهو رضيع، وأنه خرج بعد أيام، فنظر إلى الكواكب والمخلوقات، فتبصَّر فيها، وما قصَّه كثير من المفسرين وغيرهم، فعامتها أحاديث بني إسرائيل؛ فما وافق منها الحق مما بأيدينا عن المعصوم؛ قبلناه؛ لموافقته الصحيح، وما خالف شيئًا من ذلك رددناه، وما ليس فيه موافقة من ذلك ولا مخالفة لا نصدِّقه ولا نكذِّبه، بل نجعله وقفًا، وما كان من هذا الضرب منها فقد رخَّص كثير من السلف في روايته، وكثير من ذلك مما لا فائدة، ولا حاصل في روايته مما ينتفع به في الدين، ولو كانت له فائدة تعود على المكلفين في دينهم، لبيَّنته هذِه الشريعة الكاملة الشاملة، والذي نسلكه في هذا التفسير الإعراض عن كثير من الأحاديث الإسرائيلية؛ لما فيها من تضييع الزمان، ولما اشتمل عليه كثير منها من الكذب المروج عليهم؛ فإنهم لا تفرقة عندهم بين صحيحها وسقيمها؛ كما حرره الأئمة الحفاظ المتقنون) اهـ من كتابه \"الإسرائيليات في التفسير والحديث\" (١١١، ١١٢).\n(٢) انظر: \"تاج العروس\" ٣٤/ ٣٧٤، \"تهذيب اللغة\" ١٠/ ٥٠١ (جنَّ).\n(٣) \"مجاز القرآن\" ١/ ١٩٧.","vol":"12","page":129},{"text":"ولولا جنونُ الليل (١)، أدرك رَكضُنَا ... بذي الرِّمث والأرطَي، عِيَاضَ بنَ نَاشِبِ (٢)\n﴿رَأَى كَوْكَبًا قَالَ هَذَا رَبِّي﴾ اختلفوا فيه:\nفأجراه (٣) بعضهم على الظاهر، وقالوا: إنما كان إبراهيم ﵇ مسترشدًا متحيرًا؛ طالبًا للتوحيد، حتى وفَّقه الله، وآتاه رشده، وإنما كان هذا منه في حال طفولته، وقبل قيام الحجّة عليه، وفي تلك الحال لا يكون كفر، ولا إيمان (٤).\n_________\n(١) في (ت): الأرض.\n(٢) البيت لدريد بن الصمة في \"ديوانه\"، ص (٢٢) وقيل: لخفاف بن ندبة، كما في \"اللسان\" (جنن) ١٣/ ٩٢، \"إصلاح المنطق\" (٢٩٥). والمعني: لولا ما ستر من ظلام الليل، لركضنا، وأدركنا بهذين المكانين عياض بن ناشب.\n(٣) في (ت): فأجرى.\n(٤) \"جامع البيان\" ٧/ ٢٥٠، \"النكت والعيون\" ٢/ ١٣٦، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٢٥. وردَّه الطبري. وأطال الألوسي في توهين هذا القول، فقال: وزعم بعضهم أنه كان قبل البلوغ. ولا يلزمه اختلاج شك مؤد إلى كفر؛ لأنه لما آمن بالغيب أراد أن يؤيد ما جزم به بأنه لو لم يكن الله تعالى إلهًا، وكان ما يعبده قومه، لكان إما كذا هاما كذا. والكل لا يصح، لذلك فيتعيَّن كون الله تعالى إلهًا. وهو خلاف الظاهر، ويأباه السياق، كما لا يخفى، وزعم أنه ﵇ قال ما قال: إذ لم يكن عارفا بربه سبحانه، والجهل حال الطفولية قبل قيام الحجة لا يضر، ولا يعد ذلك كفرًا، مما لا يلتفت إليه أصلًا؛ فقد قال المحققون المحقون: إنه لا يجوز أن يكون لله تعالى رسول يأتي عليه وقت من الأوقات إلا وهو لله تعالى موحِّد، وبه عارف، ومن كل معبود سواه بريء. وقد قصَّ الله تعالى من حال إبراهيم ﵇ خصوصًا في صغره، ما لا يُتَوَهَّم معه شائبة مما يناقض ذلك. أهـ. من \"روح المعاني\" ٧/ ١٩٩.","vol":"12","page":130},{"text":"يدل عليه ما روى علي بن أبي طلحة عن ابن عباس - ﵄ -: ﴿فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَى كَوْكَبًا قَالَ هَذَا رَبِّي﴾: فعبده حتى غاب، فلما غاب قال ﴿قَالَ لَا أُحِبُّ الْآفِلِينَ﴾\n﴿فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَذَا رَبِّي﴾: فعبده حتى غاب، فلما غاب ﴿قَالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ﴾\n﴿فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَذَا رَبِّي هَذَا أَكْبَرُ﴾: فعبدها حتى غابت، فلما غابت ﴿قَالَ يَاقَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ﴾ (١).\nوأنكر الآخرون هذا القول (٢)، وقالوا: غير جائز أن يكون لله رسول يأتي عليه وقت من الأوقات إلا وهو لله موِّحد، وبه عارف، ومن كلّ معبود سواه بريء.\nقالوا: وكيف يُتَوَهَّم هذا على من عصمه الله، وطهره في مستقره ومستودعه، وآتاه رشده من قبل، وأخبر عنه، فقال: ﴿إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ (٨٤)﴾ (٣)، وقال (٤): ﴿وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ (٧٥)﴾ أفتراه أراه الملكوت ليوقن، فلما أيقن رأى كوكبًا، فقال: ﴿هَذَا رَبِّي﴾ على الاعتقاد؟ !\n_________\n(١) \"جامع البيان\" ٧/ ٢٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٥٥٢) كلاهما من طريقين عن أبي صالح كاتب الليث عن معاوية بن صالح عنه به. وإسناده حسن. ورواية ابن أبي حاتم مختصرة.\n(٢) \"جامع البيان\" ٧/ ٢٤٩، وانظر \"معالم التنزيل\" للبغوي ٣/ ١٦١.\n(٣) الصافات: ٨٤.\n(٤) ساقطة من (ت).","vol":"12","page":131},{"text":"والحقيقة هذا ما لا يكون أبدًا.\nثم (١) قالوا: فيه أربعة أوجه من التأويل الصحيح:\nالوجه الأول (٢):\nأن إبراهيم ﵇ أراد أن يستدرجهم بهذا القول، ويعرِّفهم خطأهم وجهلهم في تعظيم ما عظَّموا، ويقيم عليهم الحجة، فأراهم أنه معظِّم ما عظَّموا، وملتمس الهدى من حيث ما (٣) التمسوه، فلما أفل أراهم النقص الداخل على النجوم؛ ليتبيَّن خطأ ما يَدَّعُون، وكانوا يعظِّمون النجوم، ويَحْكُمَون بها، ويعبدونها (٤).\nقالوا: ومثل هذا مَثَلُ الحواري الذي ورد على قوم يعبدون ندًّا لهم، وهو الصنم، فأظهر تعظيمه، وأراهم الآجتهاد في دينهم، فأكرموه، وصَدَرُوا في كثير من الأمور عن رأيه، إلى أن دهمهم عدو لهم خافه الملك على مملكته، فشاور الحواري في أمره. فقال: الرأي أن ندعو إلهنا -يعني: الندَّ- حتى يكشف ما قد أظلَّنا، فإنا لمثل هذا اليوم كنا نُوَشِّحُه (٥)، فاجتمعوا حوله يجأرون\n_________\n(١) ساقطة من (ت).\n(٢) انظر: \"جامع البيان\" ٧/ ٢٤٩ - ٢٥٠.\n(٣) من (ت).\n(٤) في (ت): ويعبدونها ويحكمون بها.\n(٥) نوشِّحه -أي: نضع الوشاح من الجواهر عليه. والجمعُ: الوُشُحُ، والوِشاح من حَلْي النِّساء: كِرْسان من لؤلؤِ وجوهر منظومان، مُخالَفٌ بينهما، معطوف أحدهما على الآخر، تتوشَّح به المرأة. \"العين\" ٣/ ٢٦٣ (وشح).","vol":"12","page":132},{"text":"ويتضرعون وأَمْرُ عدوهم يستفحل، ويتوكَّد، فلما تبيَّن لهم أن ندَّهم لا يدفع ولا ينفع (١) ولا يسمع، قال: هاهنا إله ندعوه فيستجيب، ونستجيره فيجير، فهلموا ندعوه، فدعوا الله تعالى، فصرف عنهم ما كانوا يحذرون، وأسلموا (٢).\nوالجواب الثاني:\nأن إبراهيم ﵇ رآهم يعبدون الشمس والقمر والنجوم، فقال لهم؛ على جهة الاستفهام والتوبيخ، منكرًا لفعلهم: ﴿هَذَا رَبِّي﴾ يعني: أهذا ربي؟ ومثل هذا يكون ربًّا؟ ! أي: ليس هذا ربي؛ كقول الله ﷿: ﴿أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ﴾ (٣) أي: أَفَهُم؟ .\nوكقول موسى ﵇ لفرعون: ﴿وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ عَبَّدْتَ﴾ (٤) أي: أَوَ تلك نعمة؟ .\nوقال الهذلي (٥):\nرفوني، وقالوا: يا خويلد، لم تُرَع ... فقلت، وأنكرتُ الوجوه: هُمُ هُمُ (٦)؟ !\n_________\n(١) في (ت): لا ينفع ولا يدفع.\n(٢) \"معالم التنزيل\" ٣/ ١٦٠. وذكرها بإيجاز ابن الجوزي في \"زاد المسير\" ٣/ ٧٢.\n(٣) الأنبياء: ٣٤.\n(٤) الشعراء: ٢٢.\n(٥) أبو خراش، خويلد بن مرة، شاعر مخضرم وفارس.\n(٦) \"ديوان الهذليين\" ٢/ ١٤٤، وانظر: \"اللسان\" ١٤/ ٣٣٠ (رفا)، \"تاج العروس\" ١/ ٢٤٨ (رفا). والبيت مطلع شعر له في فرة فرها على رجليه، فوصف ذلك وحسن فرته. وقوله: (رفوني)، أي: سكنوني، كأن قلبه قد طار شعاعًا، فضموا بعضه إلى بعض. يقال: رفوته من الرعب ورفأته.","vol":"12","page":133},{"text":"أي: أهم هم (١)؟ .\nوقال آخر:\nلعمرك، ما أدري، وإن كنت داريًا ... بسبعٍ رَمَيْتُ الجَمْرَ، أم بثمانٍ (٢)؟ !\nوالجواب الثالث (٣):\nأن إبراهيم ﵇ قال هذا (٤)، على وجه الاحتجاج على قومه، لا على معنى الشك في ربه، كأنه قال: ﴿هَذَا رَبِّي﴾ عندكم، وفيما تظنون، ﴿فَلَمَّا أَفَلَ قَالَ﴾: لو كان إلهًا، لما غاب.\nوهذا كقوله ﷿: ﴿وَانْظُرْ إِلَى إِلَهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا﴾ (٥) يعني: عندك، وقوله: ﴿ذُقْ إِنَّكَ أَنْتَ الْعَزِيزُ الْكَرِيمُ (٤٩)﴾ (٦): يقوله خزنة النار لأبي جهل -يعني: إنك كذا عند نفسك، فأمَّا عندنا، فلست عزيزًا ولا كريمًا.\n_________\n(١) في (ت): أهم أهم. وهو خطأ.\n(٢) هو لعمر بن أبي ربيعة في \"ديوانه\"، (ص ٢٠٩) بلفظ: فوالله ما أدري، وإني لحاسب .. وانظر: \"كتاب سيبويه\" ٣/ ١٧٥، \"الكامل\" للمبرد ٢/ ٧٩٣.\n(٣) ورجَّحه ابن كثير، فقال: والحق أن إبراهيم ﵊ كان في هذا المقام مناظرًا لقومه، مبيِّنًا لهم بطلان ما كانوا عليه من عبادة الهياكل والأصنام .. إلخ. انظر: \"تفسير القرآن العظيم\" ٦/ ٩٧ - ٩٨. وقال الألوسي في هذا الوجه: وهذا هو الحق الحقيق بالقبول. \"روح المعاني\" ٧/ ١٩٨. وقال ابن حجر: وهذا قول الأكثر. \"فتح الباري\" ٦/ ٣٩١.\n(٤) من (ت).\n(٥) طه: ٩٧.\n(٦) الدخان: ٤٩.","vol":"12","page":134},{"text":"والجواب الرابع (١):\nأن في الآية اختصارًا وإضمارًا (٢)، ومعناها قال: يقولون: هذا ربي (٣)، كقوله: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا﴾ (٤) أي: ويقولان: ربنا تقبَّل منا.\n﴿فَلَمَّا أَفَلَ﴾: غاب وزال ﴿قَالَ لَا أُحِبُّ الْآفِلِينَ﴾: ربًّا لا يدوم.\n\n<span data-type=\"title\" id=toc-1235>٧٧ </span>- ﴿فَلَمَّا رَأَى الْقَمَرَ بَازِغًا﴾:\nطالعًا ﴿قَالَ هَذَا رَبِّي فَلَمَّا أَفَلَ قَالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ﴾: عن الهدى.\n\n<span data-type=\"title\" id=toc-1236>٧٨ </span>- ﴿فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَذَا رَبِّي هَذَا أَكْبَرُ﴾.\nقال محمد بن مقاتل الرازي: إنما قال: ﴿هَذَا﴾ ولم يقل: هذِه؛ لأنه رأى ضوء الشمس، ولم يرَ عين الشمس، فرده إلى الشعاع (٥).\nوقال الأخفش: أراد هذا الطالع ربي، أو هذا الذي أراه ربي (٦)،\n_________\n(١) \"معالم التنزيل\" ٣/ ١٦٢. وجوزه النحاس في \"معاني القرآن\" ٢/ ٤٥١، وردَّه أبو حيان، فقال: وتوضيح فساده مما يظهر عليه من سمات الحدوث، ولا يحتاج هذا إلى الإضمار. \"البحر المحيط\" ٤/ ١٧٢\n(٢) في (ت): إضمار واختصار.\n(٣) في (ت): معناه، وقال: يقولون: هذا ربي. ولعله خطأ من الناسخ.\n(٤) البقرة: ١٢٧.\n(٥) \"زاد المسير\" ٣/ ٧٥.\n(٦) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٥١.","vol":"12","page":135},{"text":"لأنه رآه أضوأ وأعظم.\n﴿فَلَمَّا أَفَلَتْ﴾: غربت ﴿قَالَ يَاقَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ﴾.\n\n<span data-type=\"title\" id=toc-1237>٧٩ </span>- ﴿إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ﴾\nوكان آزر يصنع الأصنام، فلما ضمَّ إبراهيمَ ﵇ إلى نفسه، جعل يصنع الأصنام، ويعطيها إبراهيم ﵇ ليبيعها، فيذهب بها إبراهيم (١)، فينادي: من يشتري ما يضره ولا ينفعه؛ فلا يشتريها أحد.\nفإذا بارت (٢) عليه، ذهب بها إلى نهر، فصوَّب فيه (٣) رؤوسها، وقال: اشربي؛ استهزاءً بقومه، وبما هم عليه من الضلالة، حتى فشا عيبه إياها، واستهزاؤه بها في قومه، وأهل قريته (٤).\n\n<span data-type=\"title\" id=toc-1238>٨٠ </span>- ﴿وَحَاجَّهُ﴾\nأي: خاصمه ﴿قَومِهِ﴾: في دينه ﴿قَالَ﴾: لهم ﴿قَالَ أَتُحَاجُّونِّي فِي اللَّهِ وَقَدْ هَدَانِ﴾: عرَّفني التوحيد والحق ﴿وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ﴾: وذلك أنهم قالوا له: (أما تخاف) (٥) أن يمسَّك آلهتنا بسوء، من\n_________\n(١) ليست في (ت).\n(٢) في (ت): نادى.\n(٣) ليست في (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٤٨ - ٢٤٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" (١٦٤٨٥) سورة الشعراء. كلاهما من طريقين عن سلمة بن الفضل عن محمد بن إسحاق، وانظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٢٣٥.\n(٥) في الأصل: إنا نخاف.","vol":"12","page":136},{"text":"برص أو خبل؛ لعيبك إيَّاها؟ فقال لهم: ﴿وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ﴾: من الأصنام ﴿إِلَّا أَنْ يَشَاءَ رَبِّي شَيْئًا﴾: بي (١) سوءًا، فيكون ما شاء ﴿وَسِعَ رَبِّي كُلَّ شَيْءٍ عِلْمًا﴾ يعني: أحاط علمه بكل شيء ﴿أَفَلَا تَتَذَكَّرُونَ﴾\n\n<span data-type=\"title\" id=toc-1239>٨١ </span>- ﴿وَكَيْفَ أَخَافُ مَا أَشْرَكْتُمْ﴾\nيعني: الأصنام، وهي لا تبصر، ولا تسمع، ولا تضر، ولا تنفع ﴿وَلَا تَخَافُونَ أَنَّكُمْ أَشْرَكْتُمْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَانًا﴾: حجةً وبرهانًا، وهو القادر القاهر (٢) على كل شيء.\nثم قال: ﴿فَأَيُّ الْفَرِيقَيْنِ أَحَقُّ﴾: أولي ﴿بِالْأَمْنِ﴾ أنا وأهل ديني أم أنتم؟ ﴿إِنْ كُنْتُمْ تَعْلَمُونَ﴾.\nفقال الله تعالى؛ قاضيًا وحاكمًا بينهما:\n\n<span data-type=\"title\" id=toc-1240>٨٢ </span>- ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾:\nولم يخلطوا إيمانهم بشرك ﴿أُولَئِكَ لَهُمُ الْأَمْنُ وَهُمْ مُهْتَدُونَ﴾.\nقال عبد الله بن مسعود - ﵁ -: لما نزلت هذِه الآية، شقَّ ذلك على أصحاب رسول الله - ﷺ -، وقالوا: أيُّنا لم يظلم نفسه؟ فقال رسول الله - ﷺ -: \"ليس ما تظنون، إنما هو ما قال لقمان لابنه: ﴿لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾: إنما هو الشرك\" (٣).\n_________\n(١) ليست في (ت).\n(٢) في (ت): وهو القاهر القادر.\n(٣) أخرجه البخاري في \"صحيحه\" كتاب الأنبياء، باب: ولقد آتينا لقمان الحكمة =","vol":"12","page":137},{"text":"<span data-type=\"title\" id=toc-1241>٨٣ </span>- ﴿وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَى قَوْمِهِ﴾:\nحتى خصمهم وغلبهم بالحجة.\nقال مجاهد: هي قوله ﷿: ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ﴾ (١).\n﴿نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ﴾: بالعلم.\nوقرأ أهل الكوفة (٢) ويحيى بن يعمر وابن محيصن: ﴿دَرَجَاتٍ﴾ بالتنوين -يعني: نردع من نشاء درجات، ومثله في سورة يوسف (٣).\n﴿إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ﴾\n\n<span data-type=\"title\" id=toc-1242>٨٤ </span>- ﴿وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ كُلًّا هَدَيْنَا﴾:\nوفَقنا وأرشدنا.\n﴿وَنُوحًا هَدَيْنَا مِنْ قَبْلُ﴾ أي: من قبل إبراهيم ﵇ وولده ﴿وَمِنْ ذُرِّيَّتِهِ﴾ يعني: ومن أولاد نوح ﵇ (٤)، لأن لوطًا ﵇ لم يكن من ذرية إبراهيم ﵇ (داوود): وهو \" ود بن إيشا ﴿وَسُلَيْمَانَ﴾ يعني: ابنه ﴿وَأَيُّوبَ﴾ وهو: أيوب بن أموض بن رازح بن روم بن عيصا\n_________\n= (٣٤٢٨)، ومسلم كتاب الإيمان، باب صدق الإيمان وإخلاصه (١٢٤). (١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٥٩. وفي إسناده رجل لم يسمَّ. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٣٠، \"معالم التنزيل\" ٣/ ١٦٤، \"زاد المسير\" ٣/ ٧٨.\n(٢) الكوفيون هم: عاصم وحمزة والكسائي. وانظر: \"السبعة\"، (٢٦٢)، \"التيسير\" (٨٦).\n(٣) قوله تعالى: ﴿نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ﴾ [يوسف: ٧٦].\n(٤) وهو اختيار الطبري في \"جامع البيان\" ٧/ ٢٦٠، البغوي ٣/ ١٦٤، وابن عطية ٢/ ٣١٦. وغيرهم.","vol":"12","page":138},{"text":"بن إسحاق بن إبراهيم (١) ﴿وَيُوسُفَ﴾: وهو يوسف بن يعقوب بن إسحاق بن إبراهيم ﵈، الذي قال رسول الله - ﷺ -: \"إن الكريم ابن الكريم ابن الكريم ابن الكريم يوسف بن يعقوب بن إسحاق بن إبراهيم\" (٢).\n﴿وَمُوسَى﴾ وهو: موسى بن عمران بن يصهر بن قاهث بن لاوي ابن يعقوب (٣). ﴿وَهَارُونَ﴾ وهو: أخو موسى ﵉ أكبر منه بسنة.\n﴿وَكَذَلِكَ﴾ أي: وكما جزينا إبراهيم، على توحيده وثباته على دينه؛ بأن رفعنا درجته ووهبنا له أولادًا أنبياء أتقياء كذلك (٤) ﴿نَجْزِي الْمُحْسِنِينَ﴾ على إحسانهم.\n\n<span data-type=\"title\" id=toc-1243>٨٥ </span>- ﴿وَزَكَرِيَّا﴾\nوهو: زكريا بن آذن (٥) بن بركيا (٦) ﴿وَيَحْيَى﴾ وهو: ابنه ﴿وَعِيسَى﴾ وهو: ابن مريم بنت عمران بن ياشهم بن أمون بن حزقيا (٧).\n_________\n(١) انظر: \"معالم التنزيل\" ٣/ ١٦٥، \"المحرر الوجيز\" ٢/ ٣١٦، \"تاريخ الرسل والملوك\" للطبري ١/ ٣٢٢.\n(٢) أخرجه البخاري، كتاب الأنبياء، باب: ﴿أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ﴾ (٣٣٨٢).\n(٣) \"جامع البيان\" ١/ ٢٨٠، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٠٦، \"الكامل في التاريخ\" ١/ ٥٥، \"تاريخ دمشق\" الكبير ٦١/ ١٥، \"البداية والنهاية\" ١/ ٣٦٠.\n(٤) من (ت).\n(٥) في الأصل، (ت) آذر. وهو خطأ.\n(٦) \"المحرر الوجيز\" ١/ ٣١٧، \"معالم التنزيل\" ٣/ ١٦٥.\n(٧) \"جامع البيان\" ٣/ ٢٣٥، \"تاريخ الرسل والملوك\" ١/ ٥٨٦.","vol":"12","page":139},{"text":"﴿وَإِلْيَاسَ﴾: واختلفوا فيه:\nفقال عبد الله بن مسعود - ﵁ -: هو إدريس، مثل: يعقوب وإسرائيل (١).\nوقال غيره: هو: إلياس بن يسى (٢) بن فنحاص بن العيزار ابن هارون بن عمران، نبي الله ﵇ (٣)، وهو الصحيح؛ لأن الله تعالى نسب إلياس ﵇، في هذِه الآية إلى نوح ﵇، وجعله من ذريته، ونوح هو؛ ابن لمك بن متوشلخ بن أخنوخ (٤)، وهو: إدريس، فمحال أن يكون جدُّ أبيه منسوبًا إلى أنه من ذريته.\n﴿كُلٌّ مِنَ الصَّالِحِينَ﴾ يعني: الأنبياء والمؤمنين.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" (١٤٢١٠)، وحسن إسناده السيوطي في \"الدر المنثور\" ٤/ ٤٩٤. وخبر ابن مسعود أخرجه البخاري في \"صحيحه\" تعليقًا، غير مجزوم به. قال ابن حجر: يذكر عن ابن مسعود وابن عباس أن إلياس هو إدريس. أما قول ابن مسعود، فوصله عبد بن حميد وابن أبي حاتم بإسناد حسن عنه، قال: إلياس هو إدريس ويعقوب هو: إسرائيل. وأما قول ابن عباس فوصله جويبر في \"تفسيره\" عن الضحاك عنه وإسناده ضعيف؛ ولهذا لم يجزم به البخاري. \"فتح الباري\" ٦/ ٣٧٣.\n(٢) في الأصل و(ت): بستى. وهو خطأ.\n(٣) قاله ابن إسحاق. انظر: \"جامع البيان\" ٧/ ٢٦١، وفي بعض الكتب: ابن ياسين.\nانظر: \"تاريخ دمشق\" الكبير ٩/ ٢٠٥، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٥٤، \"تاريخ الرسل والملوك\" للطبري ١/ ٤٦١.\n(٤) \"جامع البيان\" ٧/ ٢٦١، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ١٥، \"معالم التنزيل\" ٣/ ٢٤٠ \"تاريخ دمشق\" ٦/ ١٤٦.","vol":"12","page":140},{"text":"<span data-type=\"title\" id=toc-1244>٨٦ </span>- ﴿وَإِسْمَاعِيلَ﴾\nوهو: ابن إبراهيم ﵉ ﴿وَالْيَسَعَ﴾ وهو: اليسع بن أُخطوب بن العجوز (١) ﴿وَيُونُسَ﴾ وهو: يونس بن متى (٢) ﴿وَلُوطًا﴾ وهو: لوط بن هاران بن أخي إبراهيم ﵇ (٣)، ﴿وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ﴾ يعني: عالمي زمانهم.\n\n<span data-type=\"title\" id=toc-1245>٨٧ </span>- ﴿وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ وَاجْتَبَيْنَاهُمْ﴾:\nاخترناهم واصطفيناهم ﴿وَهَدَيْنَاهُمْ﴾ سدَّدناهم وأرشدناهم ﴿إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-1246>٨٨ </span>- ﴿ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ وَلَوْ أَشْرَكُوا﴾\nيعني: ولو أشرك هؤلاء الأنبياء (٤) الذين سماهم الله (٥)، فعبدوا غيره ﴿لَحَبِطَ﴾: بطل وذهب ﴿عَنْهُمْ مَا كَانُوا يَعْمَلُونَ﴾.\n_________\n(١) \"جامع البيان\" ٧/ ٢٦١، \"معالم التنزيل\" ٧/ ٥٧، \"المحرر الوجيز\" ٢/ ٣١٧، \"تاريخ الرسل والملوك\" ١/ ٤٦٢.\n(٢) وقد ثبت هذا عن النبي، عندما لقي عداسا، غلام ابني ربيعة، في رحلته إلى الطائف. انظر: \"عيون الأثر\" لابن سيد الناس (١٧٨)، وورد عنه أنه قال: \"ما ينبغي لعبد أن يقول: أنا خير من يونس بن متى\" \"صحيح البخاري\" في كتاب التفسير، سورة الأنعام (٣٢٣٤).\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣٣٩، \"معالم التنزيل\" ٣/ ١٦٥، \"زاد المسير\" ٥/ ٣٦٨، \"تاريخ دمشق\" ٥٠/ ٣٠٦، \"تاريخ الرسل والملوك\" ١/ ٢٩٢.\n(٤) ليست في (ت).\n(٥) من (ت).","vol":"12","page":141},{"text":"<span data-type=\"title\" id=toc-1247>٨٩ </span>- ﴿أُولَئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ﴾\nيعني: الكتب ﴿وَالْحُكْمَ وَالنُّبُوَّةَ فَإِنْ يَكْفُرْ بِهَا هَؤُلَاءِ﴾: يعني: قريشًا ﴿فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَيْسُوا بِهَا بِكَافِرِينَ﴾ يعني: الأنصار وأهل المدينة (١).\nوقال قتادة: يعني الأنبياء الثانية عشر (٢)، الذين قال الله تعالى:\n\n<span data-type=\"title\" id=toc-1248>٩٠ </span>- ﴿أُولَئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ﴾:\nفبسنَّتهم وسيرتهم ﴿اقْتَدِهْ﴾ الهاء فيه هاء الوقف ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا﴾ أي (٣): جُعْلًا ورزقًا ﴿إِنْ هُوَ﴾ ما هو -يعني: محمدًا - ﷺ - ﴿إِلَّا ذِكْرَى﴾: عظة ﴿لِلْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1249>٩١ </span>- قوله ﷿: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾:\nأي: ما عظموا الله حق عظمته. وما وصفوه حق صفته ﴿إِذْ قَالُوا مَا أَنْزَلَ اللَّهُ عَلَى بَشَرٍ مِنْ شَيْءٍ﴾.\nقال سعيد بن جبير: جاء رجل من اليهود، يقال له: مالك بن الصيف، يخاصم النبي - ﷺ - فقال له النبي - ﷺ -: \"أنشدك بالذي أنزل\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٤٦ عن قتادة.\nوعن الضحاك، وفي إسناده جويبر، وقد سبق بيان ضعفه عن السدي، عن ابن جريج، وفي إسناده سنيد، وهو ضعيف، وقد سبق، وعن ابن عباس، من طريق علي بن أبي طلحة.\n(٢) أخرجه الطبري عن قتادة ٧/ ٢٦٥ بسند صحيح. ورجحه. وقال النحاس: وهذا قول أشبه بالمعني؛ لأنه قال بعد: ﴿أُولَئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ [الأنعام: ٩٠] \"معاني القرآن\" ٢/ ٤٥٦.\n(٣) من (ت).","vol":"12","page":142},{"text":"التوراة علي موسى: أما تجد في التوراة: أن الله يبغض الحبر السمين\"؟ وكان حبرًا سمينًا، فغضب فقال: والله ما أنزل الله علي بشر من شئ، فقال له أصحابه الذين معه: ويحك! ولا موسى؟\nفقال: والله ما أنزل الله علي بشر من شيء، فأنزل الله تعالى هذِه الآية (١).\nوقال السدي: نزلت فى فنحاص بن عازورا، وهو قائل هذِه المقالة (٢).\nوقال محمد بن كعب: جاء ناس من اليهود إلى النبي - ﷺ - وهو محتب (٣)، فقالوا: يا أبا القاسم، ألا تأتينا بكتاب من السماء، كما جاء به موسى ألواحًا يحملها من عند الله؟ فأنزل الله تعالى: ﴿يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ فَقَدْ سَأَلُوا مُوسَى أَكْبَرَ مِنْ ذَلِكَ﴾ الآية (٤).\nفجثا رجل من يهود فقال: ما أنزل الله عليك ولا علي موسى ولا علي عيسى ولا علي أحد شيئًا، فأنزل الله تعالى (هذِه الآية (٥)، وقال\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٦٧ وفي إسناده محمد بن حميد الرازي؛ ضعيف، وقد سبق.\nوأخرجه ابن أبي حاتم (٧٦٢٩). وانظر: \"أسباب النزول\" للواحدي، ص ٢٢٣، \"لباب النقول\" للسيوطي (ص ١٠٠).\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٦٧.\n(٣) في \"لسان العرب\" ١٤/ ١٦٠ (حبا): احْتَبَى الرجلُ إِذا جَمَع ظهره وساقيه بعمامته، وقد يَحْتَبِي بيديه.\n(٤) في (ت) (خطأ في الآية) بتقديم (كتابًا) علي (عليهم).\n(٥) \"جامع البيان\" ٧/ ٢٦٧ بسند صحيح إليه.","vol":"12","page":143},{"text":"ابن عباس - ﵄ -: قالت اليهود: يا محمد، أنزل الله تعالى عليك كتابًا؟ قال: \"نعم\"، قال: والله ما أنزل الله من السماء كتابًا فأنزل الله تعالى) (١): ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾ (٢).\nوقال علي بن أبي طلحة عن ابن عباس: نزلت في الكفار، أنكروا قدرة الله عليهم فمن أقرَّ (٣) أن الله على كل شيء قدير، فقد قَدَرَ (٤) الله حق قدره، ومن لم يؤمن بذلك لم يقدر الله حق قدره (٥).\nوقال مجاهد: نزلت في مشركي قريش، قالوا: ما أنزل الله على بشر من شئ (٦).\nوقوله: ﴿قُلْ مَنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَى نُورًا وَهُدًى لِلنَّاسِ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا﴾ قال: هم اليهود (٧).\nوقوله: ﴿وَعُلِّمْتُمْ مَا لَمْ تَعْلَمُوا أَنْتُمْ وَلَا آبَاؤُكُمْ﴾: قال: هذِه للمسلمين.\nوهكذا روى أيوب (٨) عنه أنه قرأ: (وعلمتم معشر العرب ما لم تعلموا أنتم ولا آباؤكم).\n_________\n(١) من (ت).\n(٢) \"أسباب النزول\" للواحدي (٢٢٢). أخرجه الطبري في \"جامع البيان\" ٧/ ٢٦٨ من طريق علي بن أبي طلحة.\n(٣) في (ت): فمن أمن.\n(٤) في (ت): قدروا بالجمع.\n(٥) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٦٨. وانظر: \"لباب النقول\" للسيوطي (٩٠).\n(٦) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٦٨، وسنده إلى مجاهد صحيح.\n(٧) السابق ٧/ ٢٦٨.\n(٨) في (ت): أبو أيوب.","vol":"12","page":144},{"text":"وقوله: ﴿تَجْعَلُونَهُ قَرَاطِيسَ﴾: أي: دفاتر وكتبًا، جمع قرطاس، أي: تفرقونها، وتكتبونها في دفاتر مقطعة، حتى لا تكون مجموعة؛ لتخفوا منها ما شئتم، ولا يشعر بها العوام.\n﴿تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا﴾: من ذكر محمد وآية الرجم ونحوهما مما كتموه.\nوقرأ ابن كثير وأبو عمرو: (يَجْعَلُونَهُ قَرَاطِيسَ يُبْدُونَهَا وَيُخْفُونَ كَثِيرًا) كلها بالياء على الإخبار عنهم (١)، وقرأ الباقون: بالتاء على الخطاب.\nودليلهم قوله فيما قبله: ﴿قُلْ مَنْ أَنْزَلَ الْكِتَابَ﴾.\nوفيما بعده: ﴿وَعُلِّمْتُمْ مَا لَمْ تَعْلَمُوا أَنْتُمْ وَلَا آبَاؤُكُمْ﴾: فإن أجابوك، وإلَّا فقُل أنت: الله فعل ذلك ﴿ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ﴾: حال، وليس بجواب الأمر، تقديره: ذرهم في خوضهم لاعبين.\n\n<span data-type=\"title\" id=toc-1250>٩٢ </span>- قوله (٢): ﴿وَهَذَا كِتَابٌ﴾\nيعني: القرآن ﴿أَنْزَلْنَاهُ مُبَارَكٌ﴾ أي: وهذا كتاب مبارك أنزلناه ﴿مُصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ وَلِتُنْذِرَ﴾: يا محمد.\nوقرأ عاصم: بالياء (٣)، يعني: (وَييُنذِر): الكتاب.\n﴿أُمَّ الْقُرَى﴾: يعني: مكة، سمَّاها أم القرى؛ لأن الأرض دحيت\n_________\n(١) \"السبعة\" (ص ٢٦٢)، \"التيسير\" (ص ٧٨).\n(٢) ليست في (ت).\n(٣) عاصم من رواية أبي بكر وحده. انظر المرجعين السابقيْن.","vol":"12","page":145},{"text":"من تحتها ﴿وَمَنْ حَوْلَهَا﴾: أهل الأرض كلها شرقًا وغربًا ﴿وَالَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ﴾: بالكتاب ﴿وَهُمْ عَلَى صَلَاتِهِمْ﴾: يعني: الصلوات الخمس ﴿يُحَافِظُونَ﴾: يداومون.","vol":"12","page":146},{"text":"<span data-type=\"title\" id=toc-1251>٩٣ </span>- قوله ﷿ ﴿وَمَنْ أَظْلَمُ﴾:\nأي: أخْطَأُ قولا، وأجْهَلُ فِعْلا ﴿مِمَّنِ افْتَرَى﴾ اختلق ﴿عَلَى اللَّهِ كَذِبًا﴾ فزعم أنه بعثه نبيًّا ﴿أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ﴾: نزلت في مسيلمة الكذاب الحنفي، وكان يسجع ويتكهَّن، ويدِّعي النبوة، ويزعم أن الله أوحى إليه (١).\nوكان قد أرسل إلى رسول الله - ﷺ - رسولين، فقال النبي - ﷺ - لهما (٢): \"أتشهدان أنَّ مسيلمة نبي؟ \".\nفقالا: نعم. فقال النبي - ﷺ -: \"لولا أنَّ الرسل لا تَقْتُلُ، لضَرَبْتُ أعناقكما\" (٣).\nوقال رسول الله - ﷺ -: \"رأيت فيما يرى النائم كأنَّ في يدي سواريْن من ذهب، فَكَبُرَا عليَّ وأهماني، فأُوحي إليَّ أن انْفُخهُمَا فنفختهما،\n_________\n(١) \"جامع البيان\" ٧/ ٢٧٣ عن عكرمة.\n(٢) من (ت).\n(٣) أخرجه أحمد في \"مسنده\" ٣/ ٤٨٧ (١٥٩٨٩) وأبو داود في \"السنن\" كتاب الجهاد، باب في الرسل (٢٧٦١) والحاكم في \"مستدركه\" ٢/ ١٥٥ كلهم من طرق عن مسلمة بن فضل الأنصاري، قال: حدثني محمد بن إسحاق، قال: حدثني سعد بن طارق الأشجعي، وهو أبو مالك، عن سلمة بن نعيم بن مسعود الأشجعي، عن أبيه نعيم به.\nوقال الحاكم، ٢/ ١٥٥: هذا حديث صحيح على شرط مسلم ولم يخرجاه. وفي إسناده مسلمة بن الفضل وفيه كلام، إلا أنه قوي في المغازي وقد توبع من يونس ابن بكير وغيره عن محمد بن إسحاق، أخرج طريقه البيهقي ٩/ ٢١١ وغيره، فالحديث بهذِه المتابعة حسن.","vol":"12","page":147},{"text":"فطارا، فأوّلتهما: الكذَّابين اللَّذيْن (١) أنا بينهما: كذاب اليمامة مسيلمة، وكذاب صنعاء الأسود العنسي\" (٢).\n﴿وَمَنْ قَالَ سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللَّهُ﴾: نزلت في عبد الله بن سعد بن أبي سرح القرشي، وكان يكتب للنبي - ﷺ -، وكان إذا أملي عليه: سميعًا عليمًا كتب هو: عليمًا حكيمًا، وإذا قال: عليمًا حكيمًا، كتب: غفورًا رحيمًا، وأشباه ذلك. فلما نزلت: ﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ (١٢)﴾ الآية (٣) (٤) أملاها رسول الله - ﷺ - فعجب عبد الله من تفصيل خلق الإنسان، فقال: تبارك الله أحسن الخالقين، فقال رسول الله - ﷺ -: \"اكتبها فهكذا نزلت\".\nفشك عبد الله، وقال: لئن كان محمد صادقًا، لقد أوحي إليَّ كما أُوحِي إليه، ولئن كان كاذبًا، لقد قلت كما قال، فارتدَّ عن الإسلام، ولحق بالمشركين. وقال لهم: أنا أعلِمكم بمحمد؛ لقد كان يملي عليّ فأغيِّره، وأكتب كما شئت.\nووشى بعمَّار وجبر عبد لبني الحضرمي (٥)، فأخذوهما وعذبوهما حتى أعطياهم الكفر، وَجُدِعَ أذن عمار يومئذٍ، فأخبر عمار - ﷺ - بما\n_________\n(١) ليست في (ت).\n(٢) رواه البخاري في \"صحيحه\" كتاب التعبير، باب النفخ في المنام (٧٠٣٧)، ومسلم في \"صحيحه\" كتاب الرؤيا، باب رؤيا النبي - ﷺ - (٢٢٧٤).\n(٣) من (ت).\n(٤) المؤمنون: ١٢.\n(٥) في (ت): وجبير عبدي ابني الحضرمي.","vol":"12","page":148},{"text":"لقي، وبما أعطاهم من الكفر، فأبى النبي - ﷺ - أن يتولّاه، فأنزل الله تعالى فيه وفي جبر (١)، وفي ابن أبي سرح (٢): ﴿مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ﴾ إلى قوله: ﴿وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا﴾: (٣) يعني: عبد الله بن أبي سرح الآية (٤).\nثم رجع عبد الله إلى الإسلام قبل فتح مكة، إذ نزل النبي - ﷺ - بمر الظهران (٥) (٦).\n﴿وَلَوْ تَرَيَ﴾: يا محمد ﴿إِذِ الظَّالِمُونَ﴾: وهم الذين ذكرهم الله (٧) ووصفهم قبل ﴿فِي غَمَرَاتِ الْمَوْتِ﴾: سكراته، وهي جمع غمرة، وغمرة كل شيء كثرته ومعظمه، وأصلها الشيء الذي يغمر الأشياء فيغطِّيها، ثم وُضِعت في معنى الشدائد والمكاره (٨).\n﴿وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ﴾: بالعذاب والضرب، يضربون\n_________\n(١) في (الأصل): جبيبر.\n(٢) في الأصل: عبد الله بن سعد بن أبي سرح.\n(٣) النحل: ١٠٦.\n(٤) \"جامع البيان\" ٧/ ٢٧٣ عن السدي، عن عكرمة. وانظر: \"أسباب النزول\" للواحدي، (٢٨٨ - ٢٨٩).\n(٥) في الأصل: ظهران، وما أثبته من (ت).\n(٦) مر الظهران: وادي فحل من أودية الحجاز يمر شمال مكة على بعد اثنين وعشرين كيلًا، ويصب في البحر جنوب جدة بقرابة عشرين كيلًا، انظر: \"معجم المعالم الجغرافية في السيرة النبوية\"، (ص ٢٢٨).\n(٧) في (ت): ذكرهم ووصفهم. دون لفظ الجلالة.\n(٨) انظر: \"تاج العروس\" ١٣/ ٢٦١ (غمر)، \"تهذيب اللغة\" ٨/ ١٢٨ (غمر).","vol":"12","page":149},{"text":"وجوههم وأدبارهم، كما يقال: بسط إليه يده بالمكروه ﴿أَخْرِجُوا﴾: أي: يقولون أخرجوا ﴿أَنفُسَكُمْ﴾: أرواحكم كرهًا؛ لأنَّ نفس المؤمن تنشط للخروج للقاء ربه، والجواب محذوف، يعني: ولو تراهم في هذِه الحال (١)، لرأيت عجبًا.\n﴿الْيَوْمَ تُجْزَوْنَ﴾: تثابون ﴿عَذَابَ الْهُونِ﴾ أي: الهوان ﴿بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ﴾ يعني: محمدًا - ﷺ - والقرآن (٢) ﴿تَسْتَكْبِرُونَ﴾: تتعظمون.\nقال النبي - ﷺ -: \"من سجد لله سجدة، فقد برئ من الكبر\" (٣).\n\n<span data-type=\"title\" id=toc-1252>٩٤ </span>- قوله ﷿ ﴿وَلَقَدْ جِئْتُمُونَا فُرَادَى﴾:\nهذا خبر من الله ﷿ أنه (٤) يقول للكفار (٥) يوم القيامة: ﴿وَلَقَدْ جِئْتُمُونَا فُرَادَى﴾: وحدانا لا مال معكم، ولا زوج، ولا ولد (٦)، ولا خدم، ولا حشم.\nوقال الحسن: ﴿وَلَقَدْ جِئْتُمُونَا فُرَادَى﴾: كل واحد على حدة (٧).\n_________\n(١) في (ت): الحالة.\n(٢) ليست في (ت).\n(٣) أخرجه الديلمي في \"مسند الفردوس\" كما في \"كنز العمال\" للمتقي الهندي حديث رقم (١٩٠١٧). والديلمي مظنة الضعف إذا انفرد كما نص على ذلك السيوطي وغيره.\n(٤) ليست في (ت).\n(٥) في (ت): للكافر. مفردًا.\n(٦) ليست في (ت).\n(٧) \"زاد المسير\" ٣/ ٨٨، \"البحر المحيط\" ٤/ ١٨٢.","vol":"12","page":150},{"text":"وقال ابن كيسان: مفردين من المعبودين (١)، وفرادى جمع فردان (٢) مثل سكران وسكارى، وكسلان وكسالي (٣).\nويقال أيضًا: فرد بجزم الراء، وفرِد بكسرها، وفرَد با لفتح، وأفرد وجمعها أفراد، مثل: آحاد، وفريد وفُرْدَان: بضم الفاء، مثل (٤) قضيب وقضبان، وكثيب وكثبان (٥).\nوقرأ الأعرج: (فردى) بغير ألف مثل سكرى وكسلي (٦).\n﴿كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ﴾: عراة حفاة غرلًا بهمًا ﴿وَتَرَكْتُمْ﴾: وخلفتم ﴿مَا خَوَّلْنَاكُمْ﴾: أعطيناكم وملكناكم من الأموال والأولاد والخدم ﴿وَرَاءَ ظُهُورِكُمْ﴾: خلف ظهوركم في الدنيا.\nروى محمد بن كعب عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"يُنْفَخُ نفخة البعث، فتخرج الأرواح، كأنها النحل، قد ملأت ما بين السماء والأرض، فيقول الجبار: وعزّتي وجلالي لترجعن كلل روح إلى جسده. فتدخل الأرواح في الأجساد، وإنما تدخل في الخياشيم، كما يدخل\n_________\n(١) السابق.\n(٢) \"معالم التنزيل\" ٣/ ١٦٩، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٤٢، \"تفسير غريب القرآن\" لابن قتيبة (١٥٧)\n(٣) في (ت): مثل سكرى وسكران وكسلي وكسلان.\n(٤) في (ت): نحو.\n(٥) انظر: \"العين\" للخليل ٨/ ٢٤، \"لسان العرب\" ٣/ ٣٣١ (فرد).\n(٦) \"معالم التنزيل\" ٣/ ١٦٩، \"البحر المحيط\" ٤/ ١٨٢، \"الدر المصون\" للسمين الحلبي ٥/ ٤٥.","vol":"12","page":151},{"text":"السُّمُّ في اللديغ، ثم تنشق عنكم الأرض، وأنا أول من تنشق عنه الأرض، فتنسلون سراعًا إلى ربكم على سن الثلاثين، مهطعين إلى الداعي، فتوقفون في موقف واحد سبعين عامًا، حفاة عراة غرلًا بهمًا، لا يُنْظَرُ إليكم، ولا يقضى بينكم، فتبكي الخلائق، حتى ينقطع الدمع، وبلجمهم العرق\" (١).\n_________\n(١) أخرجه الطبراني في \"المعجم الكبير\" ٢٥/ ٢٦٦، وأبو الشيخ في \"العظمة\" (٣٨٨)، والبيهقي في \"البعث والنشور\" (٦٦٩). وإسحاق بن راهويه ١/ ٨٤ وفي إسناده مجهولان، ورواه البيهقي في \"شعب الإيمان\" ١/ ٣٠٩، وقال: وهو حديث روي عن محمد بن كعب عن رجل عن أبي هريرة - ﵁ - عن النبي - ﷺ - وفي إسناده مقال.\nوروي من طرق أخرى، مدارها على إسماعيل بن رافع المدني، وهو ضعيف الحفظ كما قال الحافظ ابن حجر في \"تقريب التهذيب\" ١/ ٩٤. قال ابن كثير ٦/ ٩٢: هذا حديث مشهور وهو غريب جدًّا، ولبعضه شواهد في الأحاديث متفرقة، وفي بعض ألفاظه نكارة تفرد به إسماعيل بن رافع قاص أهل المدينة.\nوقد اختلف فيه: فمنهم من وثقه، ومنهم من ضعفه، ونص على نكارة حديثه غير واحد من الأئمة كأحمد بن حنبل، وأبي حاتم الرازي، وعمرو بن علي الفلاس، ومنهم من قال فيه: هو متروك.\nوقال ابن عدي: أحاديثه كلها فيها نظر إلا أنه يكتب حديثه في جملة الضعفاء. قلت: وقد اختلف عليه في إسناد هذا الحديث على وجوه كثيرة قد أفردتها في كل على حدة.\nوأما سياقه غريب جدًّا، ويقال: إنه جمعه من أحاديث كثيرة وجعلها سياقًا واحدة فأنكر عليه بسبب ذلك.\nوقال الحافظ ابن كثير في \"البداية والنهاية\" ٢/ ٢٢٤: قال الحافظ أبو موسى المدني بعد إيراده له تمامه: وهذا الحديث وإن كان فيه نكارة وفي إسناده من =","vol":"12","page":152},{"text":"وقال القرطبي: قرأت عائشة ﵂ زوج النبي - ﷺ - ورضي الله عنها قول الله تعالى: ﴿وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ﴾، فقالت عائشة (١): يا رسول الله، واسوأتاه، إن الرجال والنساء يحشرون جميعًا ينظر بعضهم إلى سوأة بعض؟ فقال رسول الله - ﷺ - \"لكلِّ امرئ منهم يومئذٍ شأن يغنيه، لا ينظر الرجال إلى النساء، ولا النساء إلى الرجال، فشُغِل (٢) بعضهم عن بعض\" (٣).\n﴿وَمَا نَرَى مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ﴾: وذلك أن المشركين زعموا أنهم يعبدون الأصنام؛ لأنهم شركاء الله، وشفعاؤهم عنده.\n﴿لَقَدْ تَقَطَّعَ بَيْنَكُمْ﴾\n_________\n= تكلم فيه، فعامة ما يروى مفرقًا في أسانيد ثابتة ....\nوقال الشيخ الألباني في تخريج \"شرح العقيدة الطحاوية\" (ص ٢٥٦): وإسناده ضعيف؛ لأنه من طريق إسماعيل بن رافع المدني، عن يزيد بن أبي زياد، وكلاهما ضعيف بسندهما عن رجل من الأنصار وهو مجهول لم يسم، وقول الحافظ ابن كثير في \"تفسيره\" أنه حديث مشهور، لا يلتزم صحته، كما لا يخفى على أهل العلم. اهـ.\n(١) ليست في (ت).\n(٢) في الأصل: (فشغل عنه)، بزيادة لا تستقيم، وفي (ت) شغل دون عطف.\n(٣) أخرجه الطبراني، ٢٤/ ٣٤ (٩١)، وقال الهيثمي ١٠/ ٣٣٣: رجاله رجال الصحيح غير محمد بن عباس وهو ثقة. والحاكم ٢/ ٥٥٩ (٣٨٩٨)، وقال: صحيح على شرط مسلم. وأخرجه ابن أبي عاصم في \"الآحاد والمثاني\"، ٥/ ٤١٦ (٣٠٦٦).","vol":"12","page":153},{"text":"قرأ أهل المدينة، والحسن، ومجاهد، وأبو رجاء، والكسائي: (بينكم) (١) نصبًا (٢)، وهي قراءة أبي موسى الأشعري، على معنى: لقد تقطَّع ما بينكم، وكذلك هو في قراءة عبد الله، وقرأ الباقون بالرفع على معنى: لقد تقطَّع وصلكم (٣)، والبين من الأضداد: يكون وصلًا وهجرًا.\n﴿وَضَلَّ عَنْكُمْ مَا كُنْتُمْ تَزْعُمُونَ﴾\n\n<span data-type=\"title\" id=toc-1253>٩٥ </span>- قوله ﷿: ﴿إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَى﴾ (٤):\nأي: شاق الحب عن النبات، ومخرجٌ مِنْهَا الزرع، وشَاقُّ النوى من الشجر والنخل، ومخرجها منها.\nوقال مجاهد: يعني: الشِّقَّيْن اللذيْن فيهما (٥).\n_________\n(١) ليست في (ت).\n(٢) \"السبعة\" (ص ٣٦٢)، \"التيسير\" (ص ٨٧).\n(٣) من قرأ بالرفع على أنه اسم غير ظرف، فأسند الفعل إليه فرفع، ويقوي جعل (بين) اسما من جهة دخول حرف الجر عليه في قوله تعالى: ﴿وَمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ﴾ و﴿هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ﴾. ويجوز أن تكون قراءة النصب على معنى الرفع، وإنما نصب؛ لكثرة استعماله ظرفا منصوبًا ففتح وهو في موضع رفع، وهو مذهب الأخفش، فالقراءتان على هذا بمعنى واحد، فاقرأ بأيهما شئت. انظر: \"الكشف\" لمكي، ١/ ٤١١.\n(٤) ليست في (ت).\n(٥) أخرجه ابن جرير في \"جامع البيان\" ٧/ ٢٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٦٨٤) عن ابن أبي نجيح، كلاهما من طريقين عن مجاهد وسنده صحيح، انظر: \"الجامع\" للقرطبي ٧/ ٤٤، \"معالم التنزيل\" ٣/ ١٧٠، \"النكت والعيون\" ٢/ ١٦٦، \"زاد المسير\" ٣/ ٩٠، \"معاني القرآن\" للنحاس ٢/ ٤٦٠.","vol":"12","page":154},{"text":"وقال الضحاك: يعني: خالق الحب والنوى (١).\nوالحب: جمع الحبة: وهي كل ما لم يكن له نوى، مثل البر والشعير والذرة والحبوب كلها.\n﴿وَالنوَى﴾: جمع نواة: وهي كل (٢) ما لم يكن له حب مثل الخوخ والمشمش والتمر والأجاص ونحوها.\n﴿يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ذَلِكُمُ اللَّهُ فَأَنَّى تُؤْفَكُونَ﴾: تُصرفون عن الحق.\n* * *\n_________\n(١) أخرجه ابن جرير في \"جامع البيان\" ٧/ ٢٨١، وفي سنده جويبر، وقد سبق بيان ضعفه. وانظر المراجع في الهامش السابق.\n(٢) من (ت).","vol":"12","page":155},{"text":"<span data-type=\"title\" id=toc-1254>٩٦ </span>- قوله (١): ﴿فَالِقُ الْإِصْبَاحِ﴾:\nشَاقُّ عمود الصبح عن (٢) ظلمة الليل وكاشفه.\nوقال الضحاك: خالق النهار (٣). والإصباح: مصدر كالإقبال والإدبار، وهو الإضاءة.\nوقرأ الحسن وعيسى (بن عمر) (٤) (٥): (فَالِقُ الأَصْبَاحِ) بفتح الهمزة جعله جمع صبح، مثل: قرص وأقراص.\n﴿وَجَعَلَ اللَّيْلَ سَكَنًا﴾ (٦): يسكن فيه خَلْقُه.\nوقرأ النخعي: ﴿فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا﴾ (٧).\nوقرأ أهل الكوفة: (فَالِقُ الإِصْبَاحِ وَجَعَلَ الليْلَ سَكَنًا): على الفعل، اتِّباعًا للمصحف (٨).\n_________\n(١) ليست في (ت).\n(٢) في (ت): من.\n(٣) أخرجه ابن جرير في \"جامع البيان\" ٧/ ٢٨٢، وفي سنده جويبر، وقد سبق بيان ضعفه، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٤٥، \"معالم التنزيل\" ٣/ ١٧١.\n(٤) من (ت).\n(٥) \"إعراب القرآن\" للنحاس ٢/ ٨٤، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٤٥، \"معالم التنزيل\" ٣/ ١٧١.\n(٦) في (ت): (وجاعل الليل سكنًا).\n(٧) \"إعراب القرآن\" للنحاس ٢/ ٨٤.\n(٨) قرأها حمزة والكسائي وعاصم. ووافقهم الحسن وعيسى بن عمر. \"السبعة\" (ص ٢٦٣)، \"التيسير\" (ص ٨٧)، \"إعراب القرآن\" للنحاس ٢/ ٨٤.","vol":"12","page":156},{"text":"وقرأ الباقون: كلاهما بالألف على الاسم.\n﴿وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا﴾ أي: جعل الشمس والقمر بحساب، لا يجاوزانه حتى ينتهيا إلى أقصى منازلهما.\nوقرأ أبو البرهسم: (وَالشَّمْسِ وَالْقَمَرِ) بالخفض نسقًا على اللفظ (١).\nوالحسبان: مصدر كالرجحان والنقصان، وقد يكون جمع حساب (٢)، مثل: شهاب وشُهْبَان، وركابٍ وَرُكْبَان (٣).\n﴿ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ﴾\n\n<span data-type=\"title\" id=toc-1255>٩٧ </span>- ﴿وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ﴾\nأي: خلقها ﴿لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1256>٩٨ </span>- ﴿وَهُوَ الَّذِي أَنْشَأَكُمْ﴾:\nخلقكم وابتدأكم ﴿مِنْ نَفْسٍ وَاحِدَةٍ﴾ عني: آدم ﵇.\n﴿فَسُتَقَرٌّ﴾: قرأ ابن كثير وأبو عمرو ويعقوب: (فمستقِر): بكسر القاف على الفاعل، يعني: فمنكم مستقر (٤).\n_________\n(١) \"القراءات الشاذة\" لابن خالويه (٣٩)، \"إعراب القرآن\" للنحاس ٢/ ٨٤. قال النحاس: والخفض بعيد؛ لضعف الخافض، وأنك قد فرقت.\n(٢) وهذا قول الأخفش في \"معاني القرآن\" ٢/ ٤٩٨، وانظر: \"لسان العرب\" ١/ ٣١٠ (حسب)، \"تاج العروس\" ٢/ ٢٦٧.\n(٣) في (ت): وركبان وركاب، بتقديم وتأخير.\n(٤) ووافقهم ابن عباس وابن جبير والحسن وأبو عمرو. \"السبعة\" (ص ٢٦٣)، \"التيسير\" (ص ٨٧)، \"إعراب القرآن\" للنحاس ٢/ ٨٥.","vol":"12","page":157},{"text":"وقرأ الباقون: بفتح القاف، على معنى: فلكم مستقر (١).\n﴿وَمُستَوعٌ﴾: واختلف المفسرون في المستقر والمستودع: فقال عبد الله بن مسعود - ﵁ -: مستقر في الرحم إلى أن يولد، ومستودع في القبر إلى أن يبعث (٢).\nوقال مقسم: مستقر حيث يأوي إليه، ومستودع حيث يموت (٣).\nوقال سعيد بن جبير: فمستقر في بطون الأمهات، ومستودع في أصلاب الآباء (٤)، وقال: قال لي ابن عباس ﵄: أتزوجت يا ابن جبير؟ قلت: لا، وما أريد ذلك يومي هذا. قال: فضرب ظهري، وقال: أما إنه مع ذاك (٥) ما كان من مستودع في ظهرك فسيخرج (٦).\nوقال عكرمة عن ابن عباس ﵄: المستقر الذي قد خُلِقَ واستقر في الرحم، والمستودع الذي قد استودع في الصلب\n_________\n(١) في (ت): وقرأ الباقون على معنى: فلكم مستقر بفتح القاف.\n(٢) \"جامع البيان\" ٧/ ٢٨٧.\n(٣) السابق.\n(٤) السابق.\n(٥) في (ت): ذلك.\n(٦) أخرجه ابن جرير في \"جامع البيان\" ٧/ ٢٨٨ - ٢٨٩، وعبد الرزاق في \"المصنف\" (١٢٥٨١)، وسعيد بن منصور في \"السنن\" (٨٩٣). كلهم من طرق عن أبي بشر عن سعيد بن جبير به، وأبو بشر هو: جعفر بن إياس ثقة، من أثبت الناس في سعيد بن جبير؛ فالإسناد صحيح.","vol":"12","page":158},{"text":"مما لم يخلق بعد وهو خالقه (١).\nوقال علي بن أبي طلحة عن ابن عباس ﵄: المستقر: في الرحم، والمستودع: ما استودع في أصلاب الرجال والدواب (٢).\nوقال مجاهد: ﴿فَمُسْتَقَرٌّ﴾: على ظهر الأرض في الدنيا ﴿وَمُسْتَوْدَعٌ﴾: عند الله في الآخرة (٣) (٤).\nوقال أبو العالية: مستقرها أيام حياتها، ومستودعها حيث تموت وحيث تبعث (٥).\nوقال كريب: دعاني ابن عباس ﵄ وقال: اكتب: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، من عبد الله بن عباس إلى فلان حبر تيماء (٦)، أما بعد؛ فحدثني عن مستقر ومستودع. قال: ثم بعثني بالكتاب إلى اليهودي، فأعطيته إياه.\nفلما نظر إليه قال: مرحبًا بكتاب خليلي من المسلمين فذهب بي\n_________\n(١) \"جامع البيان\" ٧/ ٢٨٨.\n(٢) \"جامع البيان\" ٧/ ٢٨٩.\n(٣) في (ت): في الآخرة عند الله، بتقديم وتأخير.\n(٤) \"جامع البيان\" ٧/ ٢٨٨.\n(٥) \"زاد المسير\" ٣/ ٩٢.\n(٦) تيماء: مدينة تقع في منطقة الحجاز، قريبة من وادي القرى على الطريق الرئيسي التي تربط تبوك في الشمال بخيبر في المدينة في الجنوب، تبعد عن المدينة ثلاثمائة وخمسين كيلًا، \"موسوعة المدن العربية\" آمنة أبو حجر (ص ١٥١).","vol":"12","page":159},{"text":"إلى بيته، ففتح أسفاطًا (١) له كثيرة، فجعل يطرح تلك الأشياء، لا يلتفت إليها.\nقال: قلت له (٢): ما شأنك؟\nقال: هذِه أشياء كتبتها اليهود، حتى أخرج سفر (٣) موسى، فنظر إليه مرَّتيْن فقال: مستقر في الرحم، ومستقر فوق الأرض، ومستقر تحت الأرض، ومستقر حيث يصير إلى الجنة أو إلى النار (٤).\nثم قرأ: ﴿وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَى أَجَلٍ مُسَمًّى﴾ (٥) وقرأ: ﴿وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ﴾.\nوقال الحسن: المستقر في القبر، والمستودع في الدنيا (٦).\nوكان يقول: يا ابن آدم، أنت وديعة في أهلك، وتوشك أن تلحق بصاحبك (٧).\nوأنشد قول لبيد:\n_________\n(١) السَّفَط: الذي يعبَّأ فيه الطيب وما أشبهه من أدوات، وُيجمع أسفاطًا. \"تهذيب اللغة\" ١٢/ ٢٣٨ (سفط).\n(٢) من (ت).\n(٣) السِّفْرُ -بالكسر: الكتاب، وقيل هو: الكتاب الكبير، وقيل هو: جزء من التوراة والجمع أَسْفارٌ. \"لسان العرب\" ٤/ ٣٦٧ (سفر).\n(٤) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٨٩ وفي إسناده مجهول.\n(٥) الحج: ٥، البقرة: ٣٦.\n(٦) \"جامع البيان\" ٧/ ٢٩١، \"زاد المسير\" ٣/ ٩٢.\n(٧) السابق، وانظر: \"معالم التنزيل\" ٣/ ١٧٢، \"روح المعاني\" ٧/ ٢٣٦.","vol":"12","page":160},{"text":"وما المال والأهلون إلا وديعة ... ولا بدَّ يومًا أن تردَّ الودائع (١)\nوقال سليمان بن يزيد العدوي (٢) في هذا المعني:\nفُجُجِعَ الأَحِبَّةُ بالأحِبَّةِ قبلنا ... فالناس مفجوع به وَمُفَجِّعُ\nمستودَع أو مستقر قد خلا ... فالمستقر يزوره المستودَع (٣)\n﴿قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ﴾\n\n<span data-type=\"title\" id=toc-1257>٩٩ </span>- ﴿وَهُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ﴾\nأي: (٤) بالماء ﴿نَبَاتَ كُلِّ شَيْءٍ فَأَخْرَجْنَا مِنْهُ﴾: من الماء (٥)، وقيل: من النبات (٦)\n﴿خَضِرًا﴾: يعني: أخضر، وهو رطب البقول، يقول: هو لك خضرًا مضرًا، أي: هنيئًا مريئًا.\n_________\n(١) البيت من قصيدة له مطلعها:\nبلينا وما تبلى النجوم الطوالع ... وتبقى الجبال بعدنا والمصانع.\nانظر: \"لسان العرب\" ٤/ ٦٠١ (عمر).\n(٢) في (ت): الفرضي.\n(٣) انظر: \"روح المعاني\" ٧/ ٢٣٦.\n(٤) من (ت).\n(٥) انظر: \"جامع البيان\" ٧/ ٢٩٢.\n(٦) انظر: \"معالم التنزيل\" ٣/ ١٧٢، \"زاد المسير\" ٣/ ٩٣ و\"فتح القدير\" ٢/ ٢٠٨.","vol":"12","page":161},{"text":"ويقال: نخلة خضرة، إذا كانت ترمي ببسرها أخضر قبل أن يَنْضَجَ، وقد اختُضر الرجل، واعتُضر أي: مات شابًّا مُصَحَّحًا (١).\n﴿نُخْرِجُ مِنْهُ حَبًّا مُتَرَاكِبًا﴾: يعني: سنابل البُّر والشعير والأرز والذرة وسائر الحبوب، يركب بعضه بعضًا.\n﴿وَمِنَ النَّخْلِ مِنْ طَلْعِهَا﴾ أي: ثمرها وكفراها وما يطلع منها ﴿قِنْوَانٌ﴾ جمع قنو، وهو العِذْقُ، مثل: صنو وصنوان.\nقال أبو عبيدة: ولا نظير لهما في كلام العرب (٢).\nوقرأ الأعرج: (قُنْوَانٌ) بضم القاف (٣)، وهي لغة قريش (٤)، مثل قضبان. ولغة تميم: قُنيان. وجمعه القليل أقناء، مثل: حنو وأحناء.\n﴿دَانِيَةٌ﴾: قريبة ينالها القائم والقاعد.\nوقال مجاهد: متدلِّية (٥).\nوقال قتادة: متهدِّلة (٦).\nوقال الضحاك: قِصَارٌ ملتزقة بالأرض (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٢٩٢، انظر: \"لسان العرب\" ٤/ ٢٤٣ (خضر).\n(٢) \"مجاز القرآن\" ١/ ٢٠٢.\n(٣) \"المحتسب\" ١/ ٢٢٣، \"القراءات الشاذة\" (٣٩).\n(٤) في (ت): قيس.\n(٥) \"معالم التنزيل\" ٣/ ١٧٢.\n(٦) \"جامع البيان\" ٧/ ٢٩٣.\n(٧) \"جامع البيان\" ٧/ ٢٩٤.","vol":"12","page":162},{"text":"ومعنى الآية: ومن النخل ما قنوانها دانية، ومنها ما هي بعيدة، فاكتفي بذكر القريبة بالقريبة عن البعيدة كقوله: ﴿سَرَابِيلَ تَقِيكُمُ الْحَرَّ﴾ (١): يعني: الحر والبرد.\n﴿وَجَنَّاتٌ﴾ يعني: وأخرجنا منه جنات.\nوقرأ يحيى بن يعمر والأعمش وعاصم: (وجَنَّاتٌ) رفعًا (٢) نسقًا على قنوان لفظًا، وإن لم يكن في المعني من جنسها.\n﴿مِنْ أَعْنَابٍ وَالزَّيْتُونَ وَالرُّمَّانَ﴾: يعني: وشجر الزيتون والرمان، (فاكتفي بذكر الثمرة) (٣) عن الشجرة، كقوله: ﴿وَسْأَلِ القَرْيَةَ﴾ (٤).\n﴿مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ﴾.\nقال قتادة: متشابةٌ وَرقه، مختلفٌ ثمره (٥).\nوقيل: مشتبهًا في المنظر، غير متشابه في الطعم (٦).\nوقال الحسين بن الفضل: منها ما يشبه بعضه بعضًا، ومنها ما يخالف (٧).\n_________\n(١) النحل: ٨١.\n(٢) هي رواية عن شعبة كما في \"البحر المحيط\" ٤/ ١٩٠، والمشهور عن عاصم من روايتيه موافقة الجمهور. وانظر: \"إعراب القرآن\" للنحاس ٢/ ٨٦.\n(٣) في (ت): فاكتفى بالثمر.\n(٤) يوسف: ٨٢.\n(٥) \"جامع البيان\" ٧/ ٢٩٤.\n(٦) \"جامع البيان\" ٧/ ٢٩٤.\n(٧) \"زاد المسير\" ٣/ ٩٤.","vol":"12","page":163},{"text":"وقيل: مشتبهًا في الخلقة، غير متشابهٍ في الحكمة.\n﴿انْظُرُوا إِلَى ثَمَرِهِ﴾.\nقرأ أهل الكوفة: (ثُمُره): بضم الثاء والميم على جمع الثمار (١).\nوقرأ الباقون بفتحهما على جمع الثمرة، مثل بقرة وبقر (٢).\n﴿إِذَا أَثْمَرَ وَيَنْعِهِ﴾: ونضجه وإدراكه.\nوقرأ أبو رجاء ومحمد بن السميفع و(يانعه) بالألف (٣) على الاسم ﴿إِنَّ فِي ذَلِكُمْ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1258>١٠٠ </span>- ﴿وَجَعَلُوا﴾: يعني: الكافرين ﴿لِلَّهِ شُرَكَاءَ الْجِنَّ﴾:\nيعني: وجعلوا لله الجن شركاء، وإن شئت نصبته على التفسير ﴿وَخَلَقَهُمْ﴾ يعني: وهو خلقهم وخلق الجن.\nوقرأ يحيى بن يعمر: (وخلْقَهم) بسكون اللام وفتح القاف (٤)، أراد إفكهم وافتراءهم وما اختلقوه من الأصنام؛ حيث جعلوها شركاء لله ﷿، يعني: وجعلوا له خلقهم.\nوقرأ يحيى بن وثاب: (وخلْقِهم) بسكون اللام وكسر القاف، يعني: وجعلوا لله شركاء وخلقهم، يعني: أشركوهم مع الله في خلقه إياهم.\n_________\n(١) وهم حمزة والكسائي وخلف. \"السبعة\" (ص ٢٦٤)، \"النشر\" ٢/ ٢٩٤.\n(٢) السابق.\n(٣) \"البحر المحيط\" ٢/ ٣٢٨، \"إعراب القرآن\" للنحاس ٢/ ٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٥٠.\n(٤) \"المحتسب\" ١/ ٢٢٤، \"شواذ القراءات\" لابن خالويه (ص ٣٩).","vol":"12","page":164},{"text":"قال الكلبي: نزلت في الزنادقة قالوا: إن الله تعالى وإبليس شريكان، فالله خالق النور والناس والدواب والأنعام، وإبليس خالق الظلمة والسباع والحيَّات والعقارب (١).\nوهذا كقوله: ﴿وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا﴾ (٢) وإبليس من الجِنَّة، وهم صِنْفٌ من الملائكة خُزَّان الجنان، اشْتُقَّ لهم اسم من الجنة.\n﴿وَخَرَقُوا﴾ أي: اختلقوا وخرصوا.\nوقرأ أهل المدينة بتشديد الراء على التكثير (٣).\n﴿لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ﴾ وهم كفار العرب، قالوا: الملائكة والأصنام بنات الله، واليهود قالوا: عُزَيْرٌ ابن الله، والنصارى قالوا (٤): المسيح ابن الله (٥).\nثم نزَّه نفسه فقال: ﴿عَمَّا يَصِفُونَ﴾.\n* * *\n_________\n(١) \"أسباب النزول\" للواحدي (٢٢٤)، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٥٣، \"معالم التنزيل\" ٣/ ٧٣.\n(٢) الصافات: ١٢٧.\n(٣) قرأ بها نافع وأبو جعفر. \"السبعة\" (ص ٢٦٤)، \"التيسير\" (ص ٨٧)، \"النشر\" ٢/ ٢٩٤.\n(٤) ليست في (ت).\n(٥) \"جامع البيان\" ٧/ ٢٩٧، \"تفسير القرآن العظيم\" ٧/ ١٧٨، \"معالم التنزيل\" ٣/ ١٧٣، \"زاد المسير\" ٣/ ٩٧.","vol":"12","page":165},{"text":"<span data-type=\"title\" id=toc-1259>١٠١ </span>- ﴿بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ﴾:\nزوجة. ﴿وَخَلَقَ كُلَّ شَيْءٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾\n\n<span data-type=\"title\" id=toc-1260>١٠٢ </span>- ﴿ذَلِكُمُ اللَّهُ رَبُّكُمْ لَا إِلَهَ إِلَّا هُوَ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ﴾\n\n<span data-type=\"title\" id=toc-1261>١٠٣ </span>- ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾:\nأجراه بعضهم على العموم، فقال: معناه: لا تحيط به الأبصار، بل تراه ولا تحيط به، كما نعرفه في الدنيا، ولا نحيط به، قال الله تعالى: ﴿وَلَا يُحِيطُونَ بِهِ عِلْمًا﴾ (١) فكما نعرفه في الدنيا لا كالمعروفين، كذلك نراه في العقبي لا كالمرئيين.\nقالوا: وقد يرى الشيء الشيء ولا يدركه، كما أخبر الله ﷿ عن قول (٢) أصحاب موسى له حين قرب منهم قوم فرعون: ﴿إِنَّا لَمُدْرَكُونَ﴾ (٣) وكان قوم فرعون قد رأوا قوم موسى، ولم يدركوهم؛ لأن الله تعالى قد كان وعد نبيه موسى ﵇ أنهم لا يدركون، بقوله: ﴿لَا تَخَافُ دَرَكًا وَلَا تَخْشَى﴾ (٤).\nوكذلك قال سعيد بن المسيب: لا تحيط به الأبصار (٥).\n_________\n(١) طه: ١١٠.\n(٢) ليست في (ت).\n(٣) الشعراء: ٦١.\n(٤) طه: ٧٧.\n(٥) \"زاد المسير\" ٣/ ٩٨، \"معالم التنزيل\" ٣/ ١٧٤.","vol":"12","page":166},{"text":"وقال عطاء: كلَّت أبصار المخلوقين عن الإحاطة به (١) (٢).\nوقال الحسن: لا تقع عليه الأبصار، ولا تهجم عليه العقول، ولا تدركه الأذهان.\nيدلُّ عليه:\n[١٣٥٥] ما أخبرنا أبو منصور محمد بن عبد الله الحمشاذي (٣)، قال: ثنا أبو جعفر محمد بن صالح الورّاق (٤)، قال: ثنا أبو عبد الله محمد بن عقيل البَلْخِي (٥)، قال: ثنا أبو زُرْعَة عبيد الله بن عبد الكريم (٦)، قال: ثنا منجاب بن الحارث التميمي (٧)، قال (٨): ثنا بشر بن عمارة (٩)، عن أبي روق (١٠) عن عطية العوفي (١١) عن أبي سعيد الخدري - ﵁ - (١٢) عن النبي - ﷺ - في قول الله ﷿ (١٣):\n_________\n(١) ليست في (ت).\n(٢) \"زاد المسير\" ٣/ ٩٨، \"معالم التنزيل\" ٣/ ١٧٤.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ثقة مأمون.\n(٥) محدث بلخ، ثقة حافظ، وإمام محدث.\n(٦) ابن يزيد الرازي، إمام ثقة حافظ.\n(٧) الكوفي، ثقة.\n(٨) ليست في (ت).\n(٩) بشر بن عمارة الخثعمى المكتب، ضعيف.\n(١٠) عطية بن الحارث الهمداني الكوفي، صدوق.\n(١١) ابن سعد بن جنادة، صدوق يخطئ كثيرًا، وكان شيعيًا مدلسًا.\n(١٢) الصحابي المشهور.\n(١٣) في (ت) في (قوله).","vol":"12","page":167},{"text":"﴿لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ﴾. قال: \"لو أن الجن والإنس والشياطين والملائكة مذ خُلِقوا إلى أن فنوا (١) صفُّوا صَفًّا واحدًا ما أحاطوا بالله أبدًا\" (٢).\nوأجراه بعضهم على الخصوص:\nفقال ابن عباس ومقاتل: معناه: لا تدركه الأبصار في الدنيا وهو يُرى في الآخرة ﴿وَهُوَ يُدْرِكُ الْأَبْصَارَ﴾ لا يخفى عليه شيء ولا يفوته (٣).\nوقيل: معناه: لا تدركه أبصار الكافرين، فأما المؤمنون فيرونه (٤). والله أعلم.\n﴿وَهُوَ اللَّطِيفُ الْخَبِيرُ﴾: قال أبو العالية: لطيف باستخراج الأشياء خبير بمكانها (٥).\n_________\n(١) في (ت): افنوا، بضم.\n(٢) الحكم على الإسناد:\nفي إسناده بشر بن عمارة، وعطية العوفي؛ ضعيفان.\nالتخريج:\nأخرجه من هذا الطريق ابن أبي حاتم في \"التفسير\" (٧٧٣٦)، وأبو الشيخ في \"العظمة\" (٧٢)، والعقيلي في \"الضعفاء\" ترجمة بشر بن عمارة ١/ ١٤٠، والحديث ضعيف جدًا. انظر: \"اللآلي المصنوعة\" ١/ ٢٠، \"تنزيه الشريعة المرفوعة\" ١/ ١٤٥.\n(٣) \"معالم التنزيل\" ٣/ ١٧٤، \"إرشاد العقل السليم\" ٣/ ١٧٠.\n(٤) \"جامع البيان\" ٧/ ٣٠٢.\n(٥) \"جامع البيان، ٧/ ٣٠٤. وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٧٤٣، ٧٧٤٤). وانظر: \"تفسير القرآن العظيم\" لابن كثير ٦/ ١٢٨، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٥٧.","vol":"12","page":168},{"text":"وقد أكثر العلماء في معنى اللطيف:\nفقال الجنيد: اللطيف: من نوَّر قلبك بالهدى، وربَّى جسمك بالغذاء، وجعل لك (١) الولاية في البلوى، ويحرسك وأنت في لظي، ويدخلك جنة المأوى (٢).\nوقيل: اللطيف: الذي يُنسي العباد ذنوبهم؛ لئلَّا يخجلوا (٣).\nوقيل: اللطيف: الذي ركَّب من النطفة، ثم أَهَّلَ للوصلة.\nوقيل: اللطيف: الذي يستقل الكثير من نعمه، ويستكثر القليل من طاعة عباده.\nوقيل: اللطيف: الذي يُغِيِّر ولا يُغَيَّر.\nوقيل: اللطيف: الذي إن دعوته لبَّاك، وإن قصدته آواك، وإن أحببته أدناك، وإن أطعته كافاك، وإن عصيته عافاك، وإن أعرضت عنه دعاك، وإن أقبلت إليه هداك.\nوقيل: اللطيف: الذي لا يطلب من الأحباب الأسباب والأنساب.\nوقيل: اللطيف: الغني (٤): الذي يغني المُفتَقِر إليه ويعز المفتخر به.\nوقيل: اللطيف: من يكافئ الوافي، ويعفو عن الجافي.\n_________\n(١) ليست في (ت).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٥٧، \"روح المعاني\" ٧/ ٢٥٩.\n(٣) \"معالم التنزيل\" ٣/ ١٧٤.\n(٤) من (ت).","vol":"12","page":169},{"text":"وقيل: اللطيف: من أمرُه تقريب ونهيُه تأديب.\nوقيل: اللطيف: الذي يكون عطاؤه خيرة وَمَنْعُهُ ذخيرة.\nوأصل اللطف: دقة النظر في الأشياء.\n\n<span data-type=\"title\" id=toc-1262>١٠٤ </span>- ﴿قَدْ جَاءَكُمْ بَصَائِرُ مِنْ رَبِّكُمْ﴾\nيعني: الحجج البينة (التي تبصرون) (١) بها الهدى من الضلال، والحق من الباطل.\nقال الكلبي: يعني: بينات القرآن (٢).\n﴿فَمَنْ أَبْصَرَ﴾: يعني: فمن عرفها وآمن بها ﴿فَلِنَفْسِهِ﴾: عَمِلَ؛ وحظَّه أصابَ وإياها بغى الخير ﴿وَمَنْ عَمِيَ﴾ عنها فلم يعرفها ولم يصدقها.\nوقرأ طلحة بن مصرف: (ومن عُمِّي) بضم العين وتشديد الميم، على المجهول (٣).\n﴿فَعَلَيْهَا﴾: فنفسه ضَرَّ، وإليها أساء، لا إلى غيرها.\n﴿وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ﴾: رقيب، أحصي عليكم أعمالكم، وإنما أنا رسول، أبلغكم رسالات ربي، وهو. الحفيظ عليكم، الذي لا يخفى عليه شيء من أفعالكم.\n_________\n(١) من (ت) وفي الأصل (يبصرون) دون الاسم الموصول، مؤنثًا.\n(٢) انظر: \"الوجيز\" للواحدي ١/ ٣٦٩.\n(٣) انفرد الإمام الثعلبي بذكر هذِه القراءة؛ فلم أجدها في كتب اللغة أو الشواذ أو التفسير.","vol":"12","page":170},{"text":"<span data-type=\"title\" id=toc-1263>١٠٥ </span>- ﴿وَكَذَلِكَ نُصَرِّفُ الْآيَاتِ﴾\nنبينها في كل وجه؛ ليدعوكم بها ﴿وَلِيَقُولُوا﴾: يعني: ولئلا يقولوا إذا قرأت القرآن عليهم (١): ﴿دَرَسْتَ﴾: أي: تلوت وقرأت يا محمد، تزعم أنه من عند الله.\nوهي قراءة أبي رجاء وأبي وائل والأعرج ومعظم أهل الحجاز والعراق (٢).\nوكان عبد الله بن الزبير ﵄ يقول: إن صبيانًا يقرأونها دارست وإنما هو دَرَسْتَ (٣).\nوقرأ على ومجاهد وابن كثير وأبو عمرو: (دَارَسْتَ) بالألف (٤)، يعني: قارأت أهل الكتاب، وتعلمت منهم وقرأت عليهم، وقرءوا عليك.\nوقال ابن عباس ﵄: يعني: جاذبت وخاصمت، وكذلك كان يقرؤها (٥).\n_________\n(١) في (ت): عليهم القرآن.\n(٢) \"جامع البيان\" ٧/ ٣٠٥، \"السبعة\" (ص ٢٦٤)، \"النشر\" ٢/ ٢٩٤.\n(٣) عبد الرزاق في \"تفسيره\" ٢/ ٢١٦، ومن طريقه الطبري في \"جامع البيان\" ٧/ ٣٠٨. وأخرجه ابن أبي داود في \"كتاب المصاحف\" (١٩٠) من طريق سفيان ابن عيينة، عن عمرو بن دينار، سمع ابن الزبير به وإسناده صحيح، وزاد السيوطي في \"الدر المنثور\" ٣/ ٣٧٠ نسبته لأبي الشيخ وابن المنذر.\n(٤) \"النشر\" ٢/ ٢٩٤، \"السبعة\" (ص ٢٦٤)، \"التيسير\" (ص ٨٧).\n(٥) \"معاني القرآن\" للفراء ١/ ٣٤٩، \"جامع البيان\" ٧/ ٣٠٧، \"إعراب القرآن\" للنحاس ٢/ ٨٩.","vol":"12","page":171},{"text":"وقرأ قتادة: دُرِسَت بمعنى: قُرِئَت وتلِيَت (١).\nوقرأ الحسن وابن عامر ويعقوب: (دَرَستْ): بفتح الدال والراء وجزم التاء (٢)، يعني: تقادَمَتْ وانْمَحَتْ.\nوقرأ ابن مسعود وأبيٌّ وطلحةُ والأعمشُ: (درس) بفتحها (٣)، يعنون: النبي - ﷺ - (٤) درس الآيات.\n﴿وَلِنُبَيِّنَهُ﴾: يعني: القول والتصريف أو القرآن (٥) ﴿لِقَوْمٍ يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1264>١٠٦ </span>- ﴿اتَّبِعْ﴾:\nيا محمد (٦) ﴿مَا أُوحِيَ إِلَيْكَ مِنْ رَبِّكَ﴾ يعني: القرآن، أي: اعمل به.\n﴿لَا إِلَهَ إِلَّا هُوَ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ﴾: (فلا تجادلهم ولا تعاقبهم (٧).\n_________\n(١) \"المحتسب\" ١/ ٢٥٥، \"مختصر شواذ القراءات\" (٤٩)، \"البحر المحيط\" ٤/ ١٩٧، \"الدر المصون\" ٣/ ١٥١، \"جامع البيان\" ٧/ ٣٠٧.\n(٢) \"معاني القرآن\" للنحاس ٢/ ٤٦٨، \"معاني القرآن\" للفراء ١/ ٣٤٩، \"السبعة\" (ص ٢٦٤).\n(٣) \"المحتسب\" ١/ ٢٢٥، \"معاني القرآن\" للفراء ١/ ٣٤٩، \"مختصر شواذ القراءات\" (٤٠).\n(٤) جاء في الأصل قوله: يعنون المشركين والصواب ما أُثْبِتَه.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٦٠.\n(٦) ليست في (ت).\n(٧) من (ت).","vol":"12","page":172},{"text":"<span data-type=\"title\" id=toc-1265>١٠٧ </span>- ﴿وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُوا وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا﴾\n: رقيبًا. ويقال: ربًّا.\nوقال عطاء: ﴿وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا﴾: تمنعهم مني (١) ﴿وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ﴾: والإعراض منسوخ بآية السيف (٢) وهذِه الآية نزلت حين قال المشركون لرسول الله - ﷺ -: ارجع إلى دين آبائك.\n\n<span data-type=\"title\" id=toc-1266>١٠٨ </span>- (قوله - ﷿ -) (٣): ﴿وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ﴾.\nقال ابن عباس ﵄: لما نزلت هذِه الآية: ﴿إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ﴾: الآية (٤). قال المشركون: يا\n_________\n(١) \"معالم التنزيل\" ٣/ ١٧٦.\n(٢) وآية السيف مختلف فيها، والمشهور أنها قوله تعالى: ﴿فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (٥)﴾ [التوبة: ٥] وقد ورد هذا عن الضحاك وغيره. انظر: \"تفسير القرآن العظيم\" ٧/ ١٥٠.\nوإلى كون هذِه الآية منسوخة بآية السيف، ذهب جماعة من المفسرين، منهم الزجاج في \"معاني القرآن وإعرابه\" ٢/ ٢٧٩، وانظر: \"الناسخ والمنسوخ\" للمقري (٨٧)، \"الناسخ والمنسوخ\" للكرمى (١٠٦)، \"الناسخ والمنسوخ\" لابن حزم (٣٧)، \"نواسخ القرآن\" لابن الجوزي (١٥٦).\nوالصحيح أنه لا نسخ فيها وأن الآية محكمة، والمعنى: لست رقيبًا عليكم أحصي عليكم أفعالكم. وانظر: \"جامع البيان\" ٧/ ٣٠٨، \"زاد المسير\" ٣/ ١٠٠، ورجح هذا الوجه أيضًا مكي بن أبي طالب في \"الإيضاح لناسخ القرآن ومنسوخه\" من (٢٤٢).\n(٣) من (ت).\n(٤) ليست في (ت)، الأنبياء: ٩٨.","vol":"12","page":173},{"text":"محمد، لتنتهينَّ عن سبَّ آلهتنا أو لنهجون ربك، فنهاهم الله تعالى أن يسبُّوا أوثانهم (١).\nوقال قتادة: كان المسلمون يسبُّون أصنام الكفار، فنهاهم الله عن ذلك؛ لئلاَّ يسبُّوا الله؛ فإنهم قوم جهلة (٢).\nوقال السدي: لما حضرت أبا طالب الوفاة (٣)، قالت قريش: انطلقوا فلندخل على هذا الرجل، فلنأمرنّه أن ينهى عنَّا ابن أخيه، فإنَّا نستحي أن نقتله بعد موته فتقول العرب: كان يمنعه، فلما مات قتلوه، فانطلق أبو سفيان، وأبو جهل، والنضر بن الحارث، وأمية وأبيٌّ ابنا خلف، وعقبة بن أبي معيط، وعمرو بن العاص، والأسود ابن البختري، إلى أبي طالب فقالوا: يا أبا طالب، أنت كبيرنا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧/ ٣٠٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٧٦٠) كلاهما من طريق أبي صالح كاتب الليث، عن معاوية بن صالح عن علي بن أبي طلحة عن ابن عباس به. وهذِه النسخة من \"تفسير ابن عباس\" اعتمدها الأئمة البخاري وابن أبي حاتم وغيرهما، وقبلوها مع الانقطاع الحاصل فيها؛ فإن علي بن أبي طلحة لم يسمع من ابن عباس بلا خلاف، ولكن سمع من الثقات من أصحابه كمجاهد وسعيد بن جبير. وانظر مقدمة التحقيق. وزاد السيوطي في \"الدر المنثور\" ٧/ ٣٧١ نسبته لابن المنذر وابن مردويه. وانظر: \"أسباب النزول\" للواحدي (ص ٢٢٤).\n(٢) أخرجه الطبري في \"جامع البيان\" ٧/ ٣٠٩، \"تفسير عبد الرزاق\" ٢/ ٢١٥، من طريق لابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٧٦١)، من طريقين عن قتادة. وإسناد عبد الرزاق صحيح، وانظر: \"أسباب النزول\" للواحدي، (ص ٢٢٥)، \"لباب النقول في أسباب النزول\" للسيوطي (ص ٩١).\n(٣) في (ت): الوفاة أبو طالب.","vol":"12","page":174},{"text":"وسيدنا، وإن محمدًا قد آذانا وآذى آلهتنا، فنحب أن تدعوه فتنهاه عن ذكر آلهتنا ولندعنَّه وإلهه، فدعاه، فجاء النبي - ﷺ -، فقال له أبو طالب: هؤلاء قومك وبنو عمك، قال رسول الله - ﷺ -: \"ما يريدون؟ \" قالوا: نريد أن تدعنا وآلهتنا، وندعك وإلهك: وقد أنصفك قومك، فاقبل منهم، فقال النبي - ﷺ -: \"أرأيتم إن أعطيتكم هذا هل أنتم معطيّ (١) كلمة إن تكلمتم بها ملكتم العرب ودانت لكم بها العجم\". قال أبو جهل: نعم. وأبيك لنعطينكها وعشر أمثالها فما هي؟ قال: \"قولوا: لا إله إلاّ الله\" فأبوا واشمأزّوا. وقال أبو طالب: قل غيرها يا ابن أخي، فإن قومك قد فزعوا منها. فقال: \"يا عم، ما أنا بالذي أقول غيرها، ولو أتوني بالشمس فوضعوها في يدي ما قلت غيرها\". فقالوا: لتكفَّنَّ عن شتمك آلهتنا أو لنشتمنك ولنشتمن من يأمرك، فأنزل الله تعالى: ﴿وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ﴾ يعني: الأوثان ﴿فَيَسُبُّوا اللَّهَ عَدْوًا﴾ (٢).\nوقرأ أبو رجاء والحسن وقتادة ويعقوب: (عُدُوًّا): بضم العين والدال وتشديد الواو أي: اعتداءً وظلمًا (٣).\n﴿بِغَيْرِ عِلْمٍ﴾: فلما نزلت هذِه الآية، قال رسول الله - ﷺ - لأصحابه:\n_________\n(١) في (ت): معطِ: كأنه خطاب لعمه، والصواب أنه - ﷺ - كان يخاطب عمه ومن معه من قريش.\n(٢) أخرجه الطبري (١٣٧٤٠)، وابن أبي حاتم عن السدي (٧٧٦١) وهو مرسل.\n(٣) \"إتحاف فضلاء البشر\" ٢/ ٢٦. \"المحرر الوجيز\" ٢/ ٢٣٢.","vol":"12","page":175},{"text":"\"لا تسبُّوا (١) ربكم\" فأمسك المسلمون عن سبِّ آلهتهم (٢).\n﴿كَذَلِكَ زَيَّنَّا﴾: شبَّهنا ﴿لِكُلِّ أُمَّةٍ عَمَلَهُمْ﴾ يعني: كما زَّينا لهؤلاء المشركين عبادة الأوثان وطاعة الشيطان بالحرمان والخذلان، كذلك زيَّنا لكل أمة عملهم من الخير والشر والطاعة والمعصية.\n﴿ثُمَّ إِلَى رَبِّهِمْ مَرْجِعُهُمْ فَيُنَبِّئُهُمْ﴾: يخبرهم ويجازيهم ﴿بِمَا كَانُوا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1267>١٠٩ </span>- قوله (٣): ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ﴾ الآية (٤).\nقال محمد بن كعب القرظي والكلبي: قالت قريش: يا محمد، تخبرنا أن موسى كان معه عصًا يضرب بها الحجر، فتنفجر منه اثنتا عشرة عينًا، وتخبرنا أن عيسى كان يُحيِي الموتى، وتخبرنا أن ثمود كانت لهم ناقة، فأتنا من الآيات حتى نصدِّقك. فقال رسول الله - ﷺ -: \"أيُّ شيءٍ تحبون أن آتيكم به؟ \". قالوا: تجعل لنا الصفا ذهبًا أو ابعث لنا بعض موتانا حتى نسألهم عنك (٥) أحقٌّ ما تقول أم باطل؟ وأرنا الملائكة يشهدون لك، أو ائتنا بالله والملائكة قبيلًا. فقال رسول الله - ﷺ - \"فإن فَعَلتُ بعض (٦) ما تقولون أتصدقونني؟ \"\n_________\n(١) في (ت) (ولا تسبوا) معطوفة.\n(٢) \"تفسير مقاتل بن سليمان\" ١/ ٣٩٤، \"معالم التنزيل\" ٣/ ١٧٦، وليس له إسناد.\n(٣) ليست في (ت).\n(٤) ليست في (ت).\n(٥) من (ت).\n(٦) في (ت): ببعض.","vol":"12","page":176},{"text":"قالوا: نعم. والله لئن فعلت، لنتبعنك أجمعين.\nوسأل المسلمون رسول الله - ﷺ - أن ينزلها عليهم حتى يؤمنوا، فقام رسول الله - ﷺ - يدعو الله أن يجعل الصفا ذهبًا، فجاء جبريل -﵇-، فقال له: ما شئت؟ إن شئت أصبح ذهبًا ولكن إن لم يصدقوا (١) عذَّبتهم، وإن شئت تركتهم حتى يتوب تائبهم، فقال رسول الله - ﷺ -: \"بل يتوب تائبهم\" (٢)، فأنزل الله تعالى: ﴿وَأَقْسَمُوا بِاللَّهِ﴾ أي: وحلفوا بالله ﴿جَهْدَ﴾ أي: بجهد ﴿أَيْمَانِهِمْ﴾ يعني: أوكد ما قدروا عليه من الإيمان وأَشَدَّهَا.\nقال الكلبي ومقاتل: إذا حلف الرجل بالله، فهو جَهْدُ يَمينه (٣).\n﴿لَئِنْ جَاءَتْهُمْ آيَةٌ﴾: كما جاء مَنْ قبلهم مِنَ الأمم ﴿لَيُؤْمِنُنَّ بِهَا قُلْ﴾:\n_________\n(١) في (ت): (يصدقوك).\n(٢) أخرجه الطبري في \"جامع البيان\" عن محمد القرظي ٧/ ٣١١ - ٣١٢. وقال ابن كثير بعد إيراده: وهذا مرسل وله شواهد من وجوه أخر، وأخرجه الإمام أحمد في \"المسند\" ١/ ٢٤٢ (٢١٦٦)، وعبد بن حميد (٧٠٠)، وغيرهما من طريقين عن سفيان الثوري عن سلمة بن كهيل عن عمران بن الحكم، عن ابن عباس لنحوه. وهذا إسناد صحيح.\nوله طريق أخرى عن ابن عباس أخرجه الإمام أحمد في \"المسند\" ١/ ٢٥٨ (٢٣٣٣)، والنسائي في \"الكبرى\" (١١٢٩٠)، والحاكم في \"المستدرك\" ٢/ ٣٦٢ من طرق عن جرير بن عبد الحميد، عن الأعمش، عن جعفر بن إياس عن سعيد ابن جبير عن ابن عباس بنحوه، والحديث صححه الشيخ محمد ناصر الدين الألباني في \"السلسلة الصحيحة\" (٣٣٨٨).\n(٣) \"معالم التنزيل\" ٣/ ١٧٧، \"التفسير الكبير\" للرازي، ١٣/ ١١٨.","vol":"12","page":177},{"text":"يا محمد، ﴿إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ﴾ وهو القادر على إتيانها دوني ودون كل أحد من خلقه.\nثم قال: ﴿وَمَا يُشْعِرُكُمْ﴾ أي: وما يدريكم.\nوفي حرف أُبي: (وما أدريكم) (١). ﴿أَنَّهَا إِذَا جَاءَتْ لَا يُؤْمِنُونَ﴾\nواختلفوا في المخاطبين، بقوله: ﴿وَمَا يُشْعِرُكُمْ﴾ حسب اختلافهم في قراءة قوله: ﴿أَنَّهَا﴾.\nفقال بعضهم: الخطاب للمشركين الذين أقسموا، وتمّ الكلام عند قوله: ﴿وَمَا يُشْعِرُكُمْ﴾ ثم استأنف فقال: ﴿أَنَّهَا﴾ يعني: الآيات ﴿إِذَا جَاءَتْ لَا يُؤْمِنُونَ﴾: حكم عليهم بأنهم لا يؤمنون (٢).\nوقرءوا: ﴿وإنها﴾ بالكسر؛ على الابتداء، وهي قراءة مجاهد وقتادة وابن محيصن وابن كثير وشِبْل وأبي عمرو والجحدري (٣).\nوقال الآخرون: الخطاب لرسول الله - ﷺ - وأصحابه (٤)، وقرءوا: ﴿أَنَّهَا﴾ بالفتح، وجعلوا ﴿لا﴾ صلة، يعني: وما يدريكم يا معشر\n_________\n(١) \"معاني القرآن\" للفراء ١/ ٣٥٠.\n(٢) وهو قول مجاهد، كما عند الطبري في \"جامع البيان\" ٧/ ٣١٢، وابن أبي حاتم (٧٧٦٧)، وقاله ابن زيد كما عند الطبري ٧/ ٣١٢.\n(٣) قرأ بها أبو عمرو وابن كثير وأبو بكر بخلاف عنه. ومجاهد. \"السبعة\" (ص ٢٦٥)، \"التيسير\" (ص ٧٨)، \"النشر\" ٢/ ٢٩٥.\n(٤) وهو قول الفراء في \"معاني القرآن\" ١/ ٣٥٠، وحكاه الطبري في \"جامع البيان\" ٧/ ٣١٢ - ٣١٣، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٦٤.","vol":"12","page":178},{"text":"المؤمنين (١) أنها إذا جاءت المشركين يؤمنون، كقوله: ﴿مَا مَنَعَكَ أَلَّا تَسْجُدَ﴾ (٢) عني: أن تسجد، وقوله: ﴿وَحَرَامٌ عَلَى قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ (٩٥)﴾ (٣) أي: أنهم يرجعون.\nوقيل: معنى ﴿أَنَّهَا﴾: لعلها (٤)، وكذلك هو (٥) في قراءة أُبيٍّ - ﵁ - تقول العرب: اذهب إلى السوق، أنك تشتري شيئًا؛ بمعنى: لعلك. وقال عَدِيُّ بن زيد:\nأعاذِل، ما يدريك أن منيتي ... إلى ساعة في اليوم أو في ضحى الغد (٦)\nيعنى: لعلَّ منيَّتي.\nوقال دريد بن الصِّمَّة:\nأريني جوادًا مات هُزْلًا، لأنَّني ... أرى ما ترين أو بخيلًا مُخلَّدا (٧)\n_________\n(١) ليست في (ت).\n(٢) الأعراف: ١٢.\n(٣) الأنبياء: ٩٥.\n(٤) قال الخليل: إنها بمعنى: لعلها، وحكاه عنه سيبويه في \"الكتاب\" ٣/ ١٢٣.\n(٥) ليست في (ت).\n(٦) \"جامع البيان\" ٧/ ٣١٣، \"الشعر والشعراء\" ١/ ١٣١، \"الحجة\" لأبي على الفارسي ٣/ ٣٩٧ \"جمهرة أشعار العرب\" (ص ١٧٩)، \"اللسان\" ١٣/ ٢٢٨ (أنن).\n(٧) المشهور في كتب الأدب أن البيت لحطائط بن جعفر، قاله لأمه عندما عاتبته على كرمه. انظر: \"ديوان الحماسة\" ٢/ ٣٤٣، \"خزانة الأدب\" ١/ ٤٠٦. وقيل: هو لحاتم الطائي. وهو في \"ديوانه\" (ص ١٦). وقد نسب الطبري هذا البيت لحطائط =","vol":"12","page":179},{"text":"يعني: لعلَّني.\nوقال أبو النجم:\nقلت لشيبان: ادنُ من لقائه ... إنَّا نغذي القوم من شوائه (١) (٢).\nيعني: لعلنا نغذي.\nوقرأ ابن عامر والجحدري وحمزة: ﴿لَا يُؤْمِنُونَ﴾: بالتاء على خطاب الكفار (٣)، لقوله: ﴿وَمَا يُشْعِرُكُمْ﴾ واعتبروا بقراءة أُبيٍّ: (لعلكم إذا جاءتكم لا تؤمنون) (٤).\nوقرأ الباقون بالياء على الخبر، وتصديقها قراءة الأعمش: (أنها إذا جاءتهم لا يؤمنون) (٥).\n_________\n= ابن جعفر في \"جامع البيان\" ١/ ٥٥٤، ثم نسبه في موضع سورة الأنعام، ٧/ ٣١٣ لدريد، والظاهر أنه وهم، أو رواية مرجوحة؛ فقد قال ابن منظور في \"اللسان\" (أنن): حطائط بن جعفر، ويقال هو: لدريد.\n(١) في (ت): شرابه.\n(٢) البيت لأبي النجم يخاطب ولده شيبان أن يدنو من لقاء الصيد؛ لكي يغذِّي القوم من شوائه. انظر: \"جامع البيان\" ٧/ ٣١٣، \"الحجة\" للفارسي ٣/ ٣٧٩، \"الكتاب\" ٣/ ١١٦، \"خزانة الأدب\" ٨/ ٥٠١، ١٠/ ٢٤٣.\n(٣) قرأ ابن كثير ونافع وأبو عمرو والكسائي (لا يؤمنون) بالياء، وروى حفص عن عاصم، وحسين الجعفي عن أبي بكر عن عاصم بالياء أيضًا. \"السبعة\" (ص ٢٦٥)، \"التيسير\" (ص ٨٧).\nوقرأ ابن عامر وحمزة (لا تؤمنون) بالتاء.\n(٤) \"معاني القرآن\" للفراء ١/ ٣٥٠، \"البحر المحيط\" ٤/ ٢٠٤.\n(٥) \"معالم التنزيل\" ٣/ ١٧٨.","vol":"12","page":180},{"text":"<span data-type=\"title\" id=toc-1268>١١٠ </span>- ﴿وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ﴾.\nقال ابن عباس ﵄ وابن زيد: يعني: وَنَحولُ بينهم وبين الإيمان، فلو جئناهم بالآيات التي سألوا، ما آمنوا بها، كما لم يؤمنوا بما (١) قبلها مثل انشقاق القمر وغيره، عقوبة لهم على ذلك (٢) (٣).\nوقيل: ﴿كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ﴾: يعني: معجزات موسى وسائر الأنبياء (٤).\nدليله (قوله -﷿-) (٥): ﴿أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَى مِنْ قَبْلُ﴾ (٦).\nوقال علي بن أبي طلحة عن ابن عباس ﵄: المرة الأولى دار الدنيا، يعني: ﴿وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ﴾ عن الإيمان لو رُدُّوا من الآخرة إلى الدنيا، فلا يؤمنون كما لم يؤمنوا في الدنيا قبل مماتهم (٧).\n_________\n(١) في (ت): بالتي.\n(٢) أخرجه الطبري ٧/ ٣١٤، وابن أبي حاتم (٧٧٧١)، عن عبد الله بن عباس من طريق عطية العوفي المشهور، وهي طريق ضعيفة جدًّا كما سبق.\n(٣) عن عبد الرحمن بن زيد عند الطبري ٧/ ٣١٤، وعند ابن أبي حاتم (٧٧٧٣). وعن مجاهد عند الطبري ٧/ ٣١٤، وابن أبي حاتم (٧٧٧٢).\n(٤) \"معالم التنزيل\" ٣/ ١٧٨.\n(٥) ليست في (ت).\n(٦) القصص: ٤٨.\n(٧) أخرجه الطبري في \"جامع البيان\" ٧/ ٣١٤ - ٣١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٧٧٥)، من طريق أبي صالح عن معاوية بن صالح عن علي بن أبي طلحة به، وسبق الكلام على هذا الإسناد.","vol":"12","page":181},{"text":"نظيره قوله -﷿-: ﴿وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ﴾.\n﴿وَنَذَرُهُمْ﴾ قرأ أبو رجاء: (وَيَذَرُهُمْ) بالياء (١)، وقرأ النخعي: (وَيُقَلِّبُ)، (وَيَذَرُهُمْ) كلاهما بالياء (٢). ﴿فِي طُغْيَانِهِمْ يَعْمَهُونَ﴾ (٣).\n\n<span data-type=\"title\" id=toc-1269>١١١ </span>- قوله -﷿-: ﴿وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ﴾:\nفرأوهم عيانًا ﴿وَكَلَّمَهُمُ الْمَوْتَى﴾: بإحيائنا إياهم فشهدوا لك بالنبوة كما سألوا ﴿وَحَشَرْنَا﴾: وجمعنا (عليهم كل شيء قِبَلا) بكسر القاف وفتح الباء، أي: معاينة، وهي قراءة أكثر القراء (٤).\nوقرأ أهل الكوفة: ﴿قُبُلًا﴾، بضم القاف والباء (٥).\nولها ثلاثة أوجه:\nأحدها:\nأن يكون جمع قبيل وهو الكفيل، أي: ضمناء وكفلاء، والقَبَالة: الكفالة، يقال: قبيل وقُبُل، مثل رغيف ورُغُف، وقضيب وقُضُب (٦).\n_________\n(١) \"البحر المحيط\" ٤/ ٢٠٦.\n(٢) \"المحرر الوجيز\" ٢/ ٣٣٤.\n(٣) جاء في الأصل ذكر الآية من قوله: ﴿وَنَذَرُهُمْ﴾ إلى آخرها، ثم القراءات الواردة في ﴿وَنَذَرُهُمْ﴾، وجاء في (ت) على الترتيب الذي ذكرت، وهو ما سار عليه المصنف.\n(٤) قرأ بها نافع وابن عامر وابن كثير وأبو عمرو وأبو جعفر. \"السبعة\" (ص ٣٩٣)، \"التيسير\" (ص ٨٧)، \"النشر\" ٢/ ٢٩٥.\n(٥) وهي قراءة الباقين. انظر المراجع في الهامش السابق.\n(٦) \"جامع البيان\" ٨/ ٢، \"معاني القرآن\" للفراء ١/ ٣٥١، وانظر \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٣٣، \"الكشاف\" ٢/ ٥٥، \"المحرر الوجيز\" ٢/ ٣٣٥.","vol":"12","page":182},{"text":"والثاني:\nأن يكون جمع قبيل: وهو القبيلة، يعني: فوجًا فوجًا وصِنْفُا صِنْفُا (١).\nوالثالث:\nأن يكون بمعنى المقابلة والمواجهة، من قول القائل: أتيتك قبلًا لا دبرًا، إذا أتاه من قبل وجهه (٢).\n﴿مَا كَانُوا لِيُؤْمِنُوا إِلَّا أَنْ يَشَاءَ اللَّهُ﴾: ذلك لهم. وقيل: الاستثناء لأهل السعادة الذين سبق لهم في حكم (٣) الله الإيمان ﴿وَلَكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ﴾: أن ذلك كذلك.\n_________\n(١) \"معاني القرآن\" للأخفش ٢/ ٥٠١، وأخرجه الطبري، عن عبد الله بن يزيد ومجاهد ٨/ ٢ - ٣.\n(٢) أخرجه الطبري من \"جامع البيان\" ٨/ ٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٨٠٩)، كلاهما من طريق عطية العوفي، عن ابن عباس به بالطريق المشهورة عن عطية، وهي ضعيفة جدًّا. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٨١٠) من طريق علي بن أبي طلحة عن ابن عباس ﴿وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلًا﴾ يقول: معاينة.\n(٣) في (ت): علم.","vol":"12","page":183},{"text":"<span data-type=\"title\" id=toc-1270>١١٢ </span>- قوله (١): ﴿وَكَذَلِكَ جَعَلْنَا﴾:\nيعزِّي نبيه - ﷺ -، يعني: كما ابتليناك بهؤلاء القوم فكذلك ﴿جَعَلْنَا لِكُلِّ نَبِيٍّ﴾: قبلك ﴿عَدُوًّا﴾ وأعداء (٢)، ثم ذكرهم وفسَّرهم، فقال: ﴿شَيَاطِينَ الْإِنْسِ وَالْجِنِّ﴾.\nقال عكرمة والضحاك والسدي والكلبي: معناه: شياطين الإنس التي مع الإنس، وشياطين الجن التي مع الجن، وليس للإنس (٣) شياطين (٤).\nوذلك أن إبليس قَسَّمَ جنده فريقين: فبعث منهم فريقًا إلى الإنس، وفريقًا إلى الجن، فشياطين الجن والإنس أعداء لرسول الله - ﷺ -\n_________\n(١) ليست في (ت).\n(٢) جاء في الأصل: (قوله وأعداء) والصحيح ما أثبته من (ت).\n(٣) في (ت): الإنسان.\n(٤) \"جامع البيان\" ٨/ ٤. وهذا القول رده الطبري، فقال: وليس لهذا التأويل وجه مفهوم؛ لأن الله جعل إبليس وولده أعداءَ ابن آدم، فكل ولده لكل ولده عدوٌّ. وقد خصَّ الله في هذِه الآية الخبر عن الأنبياء أنه جعل لهم من الشياطين أعداءً. فلو كان معنيًّا بذلك الشياطين الذين ذكرهم السدي؛ الذين هم ولد إبليس، لم يكن لخصوص الأنبياء بالخبرِ عنهم: أنه جعل لهم الشياطين أعداءً وجهٌ. وقد جعل من ذلك لأعدى أعدائه، مثل الذي جعل لهم. ولكن ذلك كالذي قلنا، من أنه معنيٌّ به أنه جعل مردة الإنس والجن لكل نبي عدوًّا، يوحي بعضهم إلى بعض من القول ما يؤذيهم به. أهـ من \"جامع البيان\" ٨/ ٤. وانظر: \"تفسير القرآن العظيم\" ٦/ ١٤١، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٦٧، \"معالم التنزيل\" ٣/ ١٧٩، \"زاد المسير\" ٣/ ١٠٩.","vol":"12","page":184},{"text":"ولأوليائه، فهم يلتقون في كل حين، فيقول شيطان الإنس لشيطان الجن: أضللت صاحبي بكذا، فأضل صاحبك بمثله، ويقول شيطان الجن لشيطان الإنس كذلك، فذلك وحي بعضهم إلى بعض.\nوقال الآخرون: إنَّ من الجن شياطين ومن الإنس شياطين (١)، والشيطان: العاتي المتمرِّد من كل شيء.\nقالوا: إن الشيطان إذا أعياه المؤمن، وعجز عن إغوائه، ذهب إلى مُتمرِّد من الإنس وهو شيطان الإنس فأغراه بالمؤمن؛ ليفتنه.\nيدلُّ عليه ما روى عوف بن مالك عن أبي ذر - ﵁ - قال: قال لي رسول الله - ﷺ -: \"يا أبا ذر، هل تعوذت بالله من شر شياطين الجن والإنس؟ \"\nقال: قلت: يا رسول الله، وهل للإنس من شياطين؟\nقال: \"نعم، هم شر من شياطين الجن\" (٢).\n_________\n(١) وقد جاء عن قتادة نحوه وإسناده صحيح، أخرجه عبد الرزاق في \"التفسير\" ٢/ ٢١٦، ومن طريقه الطبري في \"جامع البيان\" ٨/ ٥، وابن أبي حاتم (٧٧٨٨)، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٦٣، \"معالم التنزيل\" ٣/ ١٧٩، \"زاد المسير\" ٣/ ١٠٩، \"فتح القدير\" ٢/ ٢٢٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٤ عن حماد عن حميد بن هلال قال، حدثني رجل من أهل دمشق، عن عوف بن مالك عنه به.\nوأخرجه الإمام أحمد في \"المسند\" ٥/ ١٥٤ (٢١٣٦٥) من هذا الوجه ولم يذكر فيه محل الشاهد. وهذا إسناد ضعيف؛ لإبهام الراوي عن عوف بن مالك، وله طريق أخرى عن أبي ذر، أخرجه الإمام أحمد ٥/ ١٧٨، ١٧٩ (٢١٥٤٦، =","vol":"12","page":185},{"text":"وقال النبي - ﷺ -: \"ما منكم من أحد إلاَّ وقد وُكل به قرينه من الجن\".\nقيل: ولا أنت يا رسول الله؟\nقال: \"ولا أنا، إلاَّ أن الله تعالى قد (١) أعانني عليه، فأسلم، فلا يأمرني إلاَّ بخير\" (٢).\n_________\n= ٢١٥٥٢)، والنسائي في \"سننه\" كتاب الاستعاذة، باب الاستعاذة من شر شياطين الإنس ٨/ ٢٧٥، والحاكم في \"المستدرك\" ٢/ ٢٨٢ كلهم من طرق، عن عبد الرحمن بن عبد الله المسعودي عن أبي عمر الدمشقي، عن عبيد بن الخشخاش، عن أبي ذر مطولًا وفيه محل الشاهد. وهذا إسناد ضعيف، لأن أبا عمر الدمشقي ضعيف، كما في \"تقريب التهذيب\" (٨٢٦٥) وشيخه عبيد بن الخشخاش: لين الحديث، كما في \"تقريب التهذيب\" (٤٣٧١).\nوله طرق أخرى عن أبي ذر.\nوللحديث شاهد من حديث أبي أمامة - ﵁ - ذكر فيه حديث أبي ذر. أخرجه الإمام أحمد في \"المسند\" ٥/ ٢٦٥ - ٢٦٦ (٢٢٢٨٨)، والطبراني في \"الكبير\" (٧٨٧١) وفي إسنادهما علي بن يزيد الألهاني وهو ضعيف كما في \"تقريب التهذيب\" (٤٨١٧).\nوله طريق أخرجها ابن حبان في \"صحيحه\" (٦١٩٠) عن زيد بن سلام عن أبي سلام قال: سمعت أبا أمامة يقول: ... الحديث. وليس فيه موضع الشاهد، وفيه بعض ما جاء في حديث أبي ذر السابق، وإسناده صحيح.\nفالحديث، كما قال الحافظ ابن كثير ٦/ ١٣٩: فهذِه طرق لهذا الحديث، ومجموعها يفيد قوته وصحته.\n(١) من (ت).\n(٢) أخرجه مسلم في \"صحيحه\" كتاب صفة القيامة والجنة والنار، باب تحريش الشيطان، وبعثه سراياه؛ لفتنة الناس، وأن مع كل إنسان قرينًا (٢٨١٤) عن عبد الله بن مسعود.","vol":"12","page":186},{"text":"وقال مالك بن دينار: إن شيطان الإنس أشد عليَّ من شيطان الجن، وذلك أنَّي إذا تعوذت بالله، ذهب عني شيطان الجن، وشيطان الإنس يجيئني، فيجرَّني إلى المعاصي عيانًا (١).\n﴿يُوحِي﴾ أي: يلقي.\n﴿بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا﴾ (٢) وهو القول المموَّه المزَّين بالباطل، وكل شيء حسَّنته وزيَّنته فقد زخرفته. ثم قال: ﴿وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1271>١١٣ </span>- ﴿وَلِتَصْغَى﴾\nأي (٣): ولكي تميل.\nوقال ابن عباس - ﵁ -: ترجع (٤).\nيقال: صغى يصغَى صَغًا، وصَغاء يصغَى ويصغُو صُغوًا وصَغوًا: إذا مال.\nيقال: صِغْوُ فلان معك، وصغاه -أي: ميله وهواه (٥).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٦٨، \"معالم التنزيل\" ٣/ ١٨٠، و\"زاد المسير\"، ٣/ ١٠٩، \"البحر المحيط\" ٤/ ٢١٠.\n(٢) هكذا في (ت)، وفي الأصل بتقديم قوله تعالى: ﴿بَعْضُهُمْ إِلَى بَعْضٍ﴾ بعد قوله: ﴿يُوحِي﴾ على خلاف منهج المصنف، ولعله من عمل أحد النساخ.\n(٣) ليست في (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٧٩٦). وزاد السيوطي في \"الدر المنثور\" ٣/ ٧٤ نسبته لابن المنذر.\n(٥) \"جامع البيان\" ٨/ ٦ - ٧، وانظر: \"لسان العرب\" ١٤/ ٤٦١ (صغا).","vol":"12","page":187},{"text":"وقرأ النخعي: (وَلتُصغِيَ) بضم التاء، وكسر الغين -أي: تميل (١)، والإصغاء: الإمالة.\nومنه الحديث أن رسول الله - ﷺ - كان يُصْغِي الإناء للهرة (٢).\nقال القطامي:\nأصغت إليه هجائن، بخدودها ... آذانهن إلى الحدَاةِ السوَّقِ (٣)\n﴿إِلَيْهِ﴾: أي: إلى الزخرف والغرور.\n﴿أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ﴾: والأفئدة: جمع فؤاد - مثل:\n_________\n(١) وقرأ بها أيضًا الجراح بن عبد الله. انظر: \"المحرر الوجيز\" ٢/ ٣٣٧، \"البحر المحيط\" ٤/ ٢١١.\n(٢) جاء هذا الحدث من طريقين: أحدهما: من طريق جابر بن عبد الله ﵄ أخرجها ابن شاهين في \"الناسخ والمنسوخ\" (١٤١) ص ١٤٠، وفي إسناده محمد بن إسحاق، وهو مدلس، وقد عنعنه.\nوالثاني من طريق أم المؤمنين عائشة ﵂، وقد رُوي عنها من أربعة أوجه. أجودها -كما قال الحافظ ابن الملقن- رواية الدارقطني في \"سننه\" (٢١) عن عبد ربه بن سعيد، عن أبيه، عن عروة بن الزبير، عن عائشة ﵂ به، وعبد ربه بن سعيد هو: عبد الله بن سعيد بن أبي سعيد المقبري، وهو متروك الحديث كما في \"تقريب التهذيب\" (٣٣٥٦).\nوانظر بقية الأوجه في \"البدر المنير\" ١/ ٥٦٤ - ٥٦٥، و\"نصب الراية\" للزيلعي ١/ ١٣٣ \"الدراية في تخريج أحاديث الهداية\" ١/ ٦١.\n(٣) \"ديوان القطامي\" (٣٣)، وانظر: \"الدر المنثور\" ٣/ ٣٤٣، \"إيضاح الوقف والابتداء في كتاب الله (\" لابن الأنباري ١/ ٨٢. فقد ورد البيت شاهدًا في مسائل عبد الله بن عباس مع نافع بن الأزرق.","vol":"12","page":188},{"text":"غراب وأغربة (١).\n﴿وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا مَا هُمْ مُقْتَرِفُونَ﴾ أي: وليكتسبوا ما هم مكتسبون.\nوقال ابن زيد: وليعملوا ما هم عاملون (٢).\nويقال: اقترف فلان مالًا -أي (٣): اكتسبه. وقارفت الأمر- أي: واقعته (٤). قال الله. تعالى: ﴿وَمَنْ يَقْتَرِفْ حَسَنَةً﴾ (٥).\nوقال لبيد:\nوإني لآتي ما أتيت، وإنني ... لما اقتَرَفَتْ نَفْسي إليَّ لراهبُ (٦).\nوقيل: هو (٧) التهمة؛ يقال: قرفه بسوء إذا اتهمه به (٨).\nوقال رؤبة:\nأَعْيَا اقتِرَافُ الكذبِ المَقْروف ... تَقْوى التقي، وعفَّةَ العفيفِ (٩)\n_________\n(١) انظر: \"لسان العرب\" ٣/ ٣٢٨ (فأد)، \"المصباح المنير\" للفيومي ٢/ ٤٨٢، \"المعجم الوسيط\" ٢/ ٢٥٣.\n(٢) وورد عند الطبري ٨/ ٨، وابن أبي حاتم (٧٨٠٢).\n(٣) في (ت): إذا.\n(٤) انظر: \"لسان العرب\" ٩/ ٢٧٩ (قرف)، \"مختار الصحاح\" (٢٢٢)، \"جامع البيان\" ٨/ ٧، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٧٠.\n(٥) الشورى: ٢٣.\n(٦) \"ديوانه\" (ص ٣٤٩)، وانظر: \"إيضاح الوقف والابتداء\" ٢/ ٨١.\n(٧) في (ت): من.\n(٨) انظر: \"إصلاح المنطق\" لابن السكيت (١٥).\n(٩) البيت غير موجود في \"ديوان رؤبة\" المطبوع. وهو منسوب إليه عند الطبري في =","vol":"12","page":189},{"text":"<span data-type=\"title\" id=toc-1272>١١٤ </span>- (قوله -﷿-) (١): ﴿أَفَغَيْرَ اللَّهِ﴾:\nفيه إضمار، أي: قل لهم يا محمد: أفغير الله ﴿أَبْتَغِي﴾: أطلب ﴿حَكَمًا﴾: قاضيًا بيني وبينكم ﴿وَهُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا﴾: مبيَّنًا، يعني: القرآن.\n﴿وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ﴾: يعني: التوراة والإنجيل، وهم مؤمنو أهل الكتاب.\nوقال عطاء: هم رءوس أصحاب النبي - ﷺ -: أبو بكر وعمر وعثمان وعلى وأشباههم، والكتاب: هو القرآن (٢).\n﴿يَعْلَمُونَ أَنَّهُ﴾: يعني: القرآن.\n﴿مُنَزَّلٌ﴾ قرأ الحسن والأعمش وابن عامر وحفص بالتشديد، من التنزيل؛ لأنه أُنزل نجومًا مرة بعد مرة (٣).\nوقرأ الباقون: بالتخفيف من الإنزال (٤)، لقوله -﷿-: ﴿وَهُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتَابَ﴾.\n﴿مِنْ رَبِّكَ بِالْحَقِّ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ﴾\n_________\n= \"جامع البيان\" ٨/ ٧، وأبي عبيدة في \"مجاز القرآن\" ١/ ٢٠٥، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٧٠.\n(١) ليست في (ت).\n(٢) \"معالم التنزيل\" ٣/ ١٨١، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٧٠ \"زاد المسير\" ٣/ ١١٠.\n(٣) \"السبعة\" (ص ٢٦٩)، وانظر: \"البحر المحيط\" ٤/ ٢١٢.\n(٤) باقي القراء، وانظر: \"السبعة\" (ص ٢٦٩)، \"النشر\" ٢/ ٢٩٥.","vol":"12","page":190},{"text":"<span data-type=\"title\" id=toc-1273>١١٥ </span>- ﴿وَتَمَّتْ كَلِمَتُ رَبِّكَ﴾\nقرأ أهل الكوفة: ﴿كَلِمَةٍ﴾ على الواحد (١)، والباقون: (كَلِمَاتُ) بالجمع (٢).\nواختلفوا في الكلمات:\nفقال قتادة: هي القرآن: لا مُبدِّل له لا يزيد فيه المفترون ولا ينقصون (٣).\nوقال بعضهم: هي أقضيته وعداته ﴿صِدْقًا وَعَدْلًا لَا مُبَدِّلَ لِكَلِمَاتِهِ﴾: (٤) لا مغير لها (٥).\n﴿وَهُوَ السَّمِيعُ الْعَلِيمُ﴾ (٦).\n_________\n(١) ووافقهم يعقوب. \"النشر\" ٢/ ٢٩٦.\n(٢) انظر: \"النشر\"، \"السبعة\". سابق.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٧١، \"معالم التنزيل\" ٣/ ١٨٠.\n(٤) من قوله تعالى: ﴿وَتَمَّتْ كَلِمَتُ رَبِّكَ﴾ إلى هنا من (ت) على هذا الترتيب، وجاء في الأصل تقديم قوله تعالى: ﴿صِدْقًا وَعَدْلًا لَا مُبَدِّلَ لِكَلِمَاتِهِ﴾ بعد جزء الآية السابقة، وهو على غير منهج المصنف.\n(٥) \"زاد المسير\" ٣/ ١١١.\n(٦) جاء في حاشية النسخة (ت) ما نصه: ﴿صِدْقًا﴾: فيما وعد، و﴿وَعَدْلًا﴾ فيما حكم ﴿لَا مُبَدِّلَ لِكَلِمَاتِهِ﴾: بقولٍ لا مغير لوعده، كقول .. أرسلنا، ويقال: ﴿لَا مُبَدِّلَ لِكَلِمَاتِهِ﴾ لا ينقض بعضه بعضًا، ولا يشبه كلام .. وروى أنس بن مالك - ﵁ - عن رسول الله - ﷺ - قال: .. ﴿كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا﴾ قول: لا إله إلا الله ﴿وَهُوَ السَّمِيعُ﴾: بما سألوا ...) اهـ.","vol":"12","page":191},{"text":"<span data-type=\"title\" id=toc-1274>١١٦ </span>- ﴿وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ﴾\nيعني: الكفار ﴿يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ﴾ عن (١) دين الله.\nثم قال: ﴿إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ﴾: يَكْذِبُون.\n\n<span data-type=\"title\" id=toc-1275>١١٧ </span>- ﴿إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَنْ يَضِلُّ عَنْ سَبِيلِهِ﴾\nقال بعضهم: موضع (٢) ﴿مَن﴾ نصبٌ؛ بنزع حرف الصفة، أي: بمن (٣).\nوقيل: موضعه رفع؛ لأنه بمعنى: أي، والرافع له ﴿يَضِلُّ﴾ (٤)\nوقيل: محله نصب، بوقوع العلم عليه، وأعلم بمعنى: يعلم (٥).\nكقول حاتم الطائي:\nفَحَالَفَتْ طَيِّئٌ من دوننا حلفا ... والله أعلم ما كنا لهم خُذُلا (٦)\nوقالت خنساء:\nالقوم أعلم إنَّ جَفْنَتَهُ ... تغدو غداة الريح أو تَسْرِي (٧)\n_________\n(١) من (ت).\n(٢) ليست في (ت).\n(٣) قائله الأخفش. وأخرجه الطبري في \"جامع البيان\" ٨/ ١٠.\n(٤) \"معاني القرآن\" للفراء ١/ ٣٥٢.\n(٥) ذكر الطبري هذا القول ٨/ ١٠ - ١١ ورده.\n(٦) البيت غير موجود في \"ديوان حاتم\" المطبوع. وقد ذكر ذلك محقق الطبري، وهو في \"جامع البيان\" ٨/ ١٠، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٧٢.\n(٧) \"ديوان الخنساء\" (ص ٦٠).","vol":"12","page":192},{"text":"﴿وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ﴾\n\n<span data-type=\"title\" id=toc-1276>١١٨ </span>- قوله -﷿-: ﴿فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ﴾\nقال ابن عباس - ﵄ -: قال المشركون للمؤمنين: إنكم تزعمون أنكم تعبدون الله فما قتل الله لكم أحق أن تأكلوا مما قتلتم بسكاكينكم، فنزل (١): ﴿فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ﴾: وقت الذبح، يعني: المذكى ببسم الله (٢) ﴿إِنْ كُنْتُمْ بِآيَاتِهِ مُؤْمِنِينَ﴾: وذلك أنهم كانوا يحرمون أصنافًا من النعم، ويحلون الأموات، فقيل لهم: أحلُّوا ما أحلَّ الله، وحَرِّموا ما حَرَّم الله.\n\n<span data-type=\"title\" id=toc-1277>١١٩ </span>- قوله -﷿- ثم قال: ﴿وَمَا لَكُمْ﴾\nيعني (٣): وأي شيء لكم في ﴿أَلَّا تَأْكُلُوا﴾: وما يمنعكم من أن\n_________\n(١) أخرجه أبو داود كتاب الذبائح، باب في أكل ذبائح أهل الكتاب (٢٨١٩)، والترمذي كتاب تفسير القرآن، باب من سورة الأنعام (٣٠٦٩) كلاهما من طرق عن عطاء بن السائب، عن سعيد بن جبير عن عبد الله بن عباس قال: أتى أناس النبي - ﷺ - فقالوا يا رسول الله، أنأكل ما نقتل ولا نأكل ما يقتل الله؟ فأنزل الله: ﴿فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآيَاتِهِ مُؤْمِنِينَ (١١٨)﴾ إلى قوله: ﴿وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ﴾\nقال الإمام أبو عيسى: هذا حديث حسن غريب، وقد روي هذا الحديث من غير هذا الوجه عن ابن عباس أيضًا، ورواه بعضهم عن عطاء بن السائب عن سعيد بن جبير عن النبي - ﷺ - مرسلًا.\nوأخرجه الحاكم في \"المستدرك\" ٤/ ٢٦٠ من طريق أخرى عن ابن عباس، وقال: هذا حديث صحيح الإسناد ولم يخرجاه. انظر: \"لباب النقول\" للسيوطي (٩١).\n(٢) في (ت): يعني: الذكاة باسم الله.\n(٣) ليست في (ت).","vol":"12","page":193},{"text":"تأكلوا ﴿مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ﴾: من الذبائح ﴿وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ﴾.\nقرأ الحسن وأبو رجاء والأعرج وقتادة والجحدري وطلحة ومجاهد وحميد وأهل المدينة: بالفتح فيهما (١) على معنى: فصَّل الله ما حرَّمه عليكم لقوله: ﴿اسْمُ اللَّهِ﴾ جرى ذكره تعالى.\nوقرأ ابن عامر وابن كثير وأبو عمرو: بضمهما؛ على غير تسمية الفاعل لقوله: ﴿ذُكِرَ﴾ (٢).\nوقرأ أصحاب عبد الله وأهل الكوفة: ﴿فَصَلَ﴾ هو بالفتح، ﴿حَرَّمَ﴾ بالضم (٣).\nوقرأ عطية العوفي: (فَصَلَ) مفتوحًا خفيفًا، يعني: قطع الحكم فيما حرم عليكم (٤)،\nوهو ما ذكر في سورة المائدة (٥) قوله (٦): ﴿حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ﴾: الآية ﴿إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ﴾: من هذِه الأشياء، فإنه حلال لكم (٧) عند\n_________\n(١) \"النشر\" ٢/ ٢٩٦، \"السبعة\" (ص ٢٦٧).\n(٢) \"النشر\" ٢/ ٢٩٦.\n(٣) \"البحر المحيط\" ٤/ ٢١٤.\n(٤) \"القراءات الشاذة\" (٤٠)، \"معاني القرآن\" للنحاس (٤٨٠).\n(٥) قال القرطبي معلقًا: هذا فيه نظر؛ فإن الأنعام مكية، والمائدة مدنية، فكيف يحيل بالبيان على ما لم ينزل بعد، إلا أن يكون فصل بمعنى يفصل. والله أعلم. \"الجامع\" ٧/ ٧٣.\n(٦) ليست في (ت).\n(٧) في (ت): عليكم.","vol":"12","page":194},{"text":"الاضطرار.\nثم قال: ﴿وَإِنَّ كَثِيرًا لَيُضِلُّونَ﴾: قرأ الحسن وأهل الكوفة: بضم الياء (١) لقوله: ﴿يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ﴾.\nوقرأ (٢) الباقون: بالفتح كقوله: ﴿مَن يَضِلُّ﴾ و﴿من ضَلَّ﴾ (٣).\n﴿بِأَهْوَائِهِمْ﴾: بمرادهم ﴿بِغَيْرِ عِلْمٍ﴾: حين دعوا إلى أكل الميتة ﴿إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ﴾: المجاوزين الحلال إلى الحرام.\n\n<span data-type=\"title\" id=toc-1278>١٢٠ </span>- قوله (٤): ﴿وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ﴾:\nيعني: الذنوب كلها، لأنها لا تخلو من هذيْن الوجهين. واختلفوا فيهما:\nفقال قتادة: سرَّه وعلانيته (٥).\nوقال عطاء: قليله وكثيره (٦).\nوقال مجاهد: ما ينوي، وما هو عامله (٧).\nقال الكلبي: ظاهر الإثم: الزنا، وباطنه: المُخَالة (٨).\n_________\n(١) \"السبعة\" (ص ٢٦٧)، \"النشر\" ٢/ ٢٩٦.\n(٢) من (ت).\n(٣) \"السبعة\" (ص ٢٦٧)، \"التيسير\" (ص ٨٨).\n(٤) ليست في (ت).\n(٥) \"جامع البيان\" ٣/ ٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٨٢٤).\n(٦) انظر: \"معاني القرآن\" للنحاس ٢/ ٤٨٠، \"فتح القدير\" ٢/ ٢٢٧.\n(٧) \"جامع البيان\" ٨/ ١٤.\n(٨) \"معالم التنزيل\" ٣/ ١٨٢.","vol":"12","page":195},{"text":"وقال السدي: ﴿ظَاهِرَ الْإِثْمِ﴾: الزنا في الحوانيت، وهم أصحاب الرايات ﴿وَبَاطِنَهُ﴾: الصديقة يزني بها سرًّا (١).\nوقال مرّة الهَمْداني: كانت العرب يحبون الزنا، وكان الشريف يتشرف أن يزني فَيُسِرُّ ذلك، وغيره لا يبالي إذا زنى، ومتى زنى، فأنزل الله تعالى هذِه الآية (٢).\nوقال الضحاك: كان أهل الجاهلية يَسْتَسِرُّوْنَ (٣) بالزنا، ويرون ذلك حلالًا، ما كان سرًّا، فحرَّم الله تعالى بهذِه الآية السرَّ منه والعلانية (٤).\nوروى حبان عن الكلبي: ظاهر الإثم: طواف الرجال بالبيت نهارًا عراة، وباطنه: طواف النساء بالليل عراة (٥).\nوقال سعيد بن جبير: الظاهر ما حرَّم الله جلَّ ثناؤه بقوله: ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ﴾ (٦) الآية، وقوله: ﴿حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ﴾ (٧): والباطن منه: الزنا (٨).\n_________\n(١) \"جامع البيان\" ٨/ ١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٨٢٩).\n(٢) \"معالم التنزيل\" ٣/ ١٨٢.\n(٣) في الأصل: يستسترون، والمثبت من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤.\n(٥) \"معالم التنزيل\" ٣/ ١٨٣، \"روح المعاني\" ٨/ ١١٢.\n(٦) النساء: ٢٢.\n(٧) النساء: ٢٣.\n(٨) \"جامع البيان\" ٨/ ١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٨٢٣).","vol":"12","page":196},{"text":"وقال ابن زيد: ظاهر الإثم: التعرِّي والتجرُّد من الثياب في الطواف، والباطن: الزنا (١).\n﴿الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ﴾: في الآخرة ﴿بِمَا كَانُوا يَقْتَرِفُونَ﴾: يكتسبون في الدنيا.\n\n<span data-type=\"title\" id=toc-1279>١٢١ </span>- قوله -﷿- (٢): ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ﴾:\nمما قد مات، ولم يُدْرَك ذكاته، أو ذبح لغير الله ﴿وَإِنَّهُ﴾: يعني: الأكل ﴿لَفِسْقٌ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ﴾ ليوسوسون ﴿إِلَى أَوْلِيَائِهِمْ﴾ من المشركين. ﴿لِيُجَادِلُوكُمْ﴾ وذلك أن المشركين قالوا: يا محمد، أخبرنا عن الشاة إذا ماتت، مَنْ قتلها؟ فقال: \"الله قتلها\" (٣). قالوا (٤): فتزعم أنَّ ما قتلت أنت وأصحابك حلالٌ، وما قتل الصقرُ والكلب حلال، وما قتله الله حرام؟ فأنزل الله تعالى هذِه الآية (٥).\nوقال عكرمة: معناه: ﴿وَإِنَّ الشَّيَاطِينَ﴾: يعني: مردة المجوس (٦) ﴿لَيُوحُونَ إِلَى أَوْلِيَائِهِمْ﴾: من مشركي قريش، وذلك أن المجوس من\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٥.\n(٢) من (ت).\n(٣) ليست في (ت).\n(٤) في (ت) (قال) وهو خطأ لا يستقيم الكلام بها.\n(٥) \"أسباب النزول\" للواحدي (٢٢٦)، \"جامع البيان\" للطبري ٨/ ١٦، \"معالم التنزيل\" ٣/ ١٨٤.\n(٦) انظر: \"التفسير الكبير\" للرازي ١٣/ ١٣٩، \"إرشاد العقل السليم\" لأبي السعود ٣/ ١٨٠، \"روح المعاني\" ٨/ ١٧.","vol":"12","page":197},{"text":"أهل فارس (١) لما أنزل الله تعالى تحريم الميتة، كتبوا إلى مشركي قريش، وكانوا أولياءَهُمْ في الجاهلية، وكانت بينهم مكاتبة: إن محمدًا وأصحابه يزعمون أنهم يتبعون أمر الله، ثم يزعمون أن ما ذبحوا فهو حلال، وما ذبح الله فهو حرام، ولا يأكلونه، فوقع في أنفس ناس من المسلمين من ذلك شيء، فأنزل الله تعالى هذِه الآية (٢).\nثم قال: ﴿وَإِنْ أَطَعْتُمُوهُمْ﴾: في أكل الميتة ﴿إِنَّكُمْ لَمُشْرِكُونَ﴾.\n\n<span data-type=\"title\" id=toc-1280>١٢٢ </span>- ﴿أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ﴾:\nهو ألف الاستفهام والتقرير، دخلت على واو النسق فبقيت على فتحها، يعني أومَنْ كان كافرًا ميتًا بالضلالة، فهديناه واجتبيناه بالإيمان ﴿وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ﴾: يستضيء به ويمشي ﴿فِي النَّاسِ﴾: على قصد السبيل ومنهج الطريق (٣).\n_________\n(١) المجوس: ديانة وثنية كانت منتشرة في بلاد فارس، يعبد أصحابها النار، ويؤمنون بوجود إلهيْن: أحدهما للنور، والآخر للظلمة، وهو الذي يمثل الشر.\n\"اعتقادات فرق المسلمين والمشركين\" للرازي (ص ٨٦).\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٦. وقال ابن كثير ٦/ ١٥٨: وهكذا قاله مجاهد، والضحاك، وغير واحد من علماء السلف، ﵏.\n(٣) جاء في حاشية النسخة (ت) ما نصه: النور: عبارة عن الهدى والإيمان، وقال الحسن: القرآن، وقيل: الحكمة، وقيل: هو النور المذكور في قوله: ﴿يَسْعَى نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ﴾ [الحديد: ١٢] وقوله: ﴿انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ﴾ [الحديد: ١٣] قرطبي. اهـ.","vol":"12","page":198},{"text":"قال ابن زيد: يعني: هذا النور: الإسلام (١)، بيانه قوله: ﴿اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾ (٢).\nوقال قتادة: هو كتاب الله، بينة من الله مع المؤمن، بها يعمل، وبها يأخذ، وإليها ينتهي (٣).\n﴿كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ﴾:\nقال بعضهم: المثل زائد، تقديره: كمن في الظلمات (٤).\nوقال بعضهم: معناه: كمن لو شُبِّه بشيءكان شبيهه من في الظلمات، يعني: ظلمة الكفر والضلالة والحيرة (٥).\n﴿لَيْسَ بِخَارِجٍ مِنْهَا﴾: لا يبصر رشدًا، ولا يعرف حقًّا، كالذي ضلَّ طريقه في ظلمة الليل، فهو لا يجد مخرجًا، ولا يهتدي طريقًا.\nوقيل: إن هذِه الآية نزلت في رجليْن بأعيانهما، ثم اختلفوا فيهما: فقال ابن عباس ﵄: ﴿أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ﴾: يريد: حمزة بن عبد المطلب ﴿كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا﴾: أبو جهل بن هشام، وذلك أن أبا جهل رمى\n_________\n(١) \"جامع البيان\" ٨/ ٢٣.\n(٢) البقرة: ٢٥٧.\n(٣) \"جامع البيان\" ٨/ ٢٣.\n(٤) انظر: \"فتح القدير\" ٢/ ٢٣٠. والأولى ألا يطلق لفظ الزائد على أي حرف في كتاب الله.\n(٥) \"معالم التنزيل\" ٣/ ١٨٤.","vol":"12","page":199},{"text":"رسول الله - ﷺ - بفرث (١)، وحمزة لمَّا يؤمن بعد، فَأُخْبِرَ حمزة - ﵁ - بما فعل أبو جهل، وهو راجع من قنصه وبيده قوس، فأقبل غضبان، حتى علا أبا جهل بالقوس، وهو يتضرع إليه ويستكين، ويقول: يا أبا يعلى، أما ترى ما جاء به، سفَّه عقولنا، وسبَّ آلهتنا، وخالف آباءنا؟\nفقال حمزة - ﵁ -: ومن أَسْفَهُ منكم؟ تعبدون الحجارة من دون الله، أشهد أن لا إله إلاَّ الله، وحده لا شريك له، وأن محمدًا عبده ورسوله. فأنزل الله تعالى هذِه الآية (٢).\nوقال الضحاك ويمان: نزلت في عمر بن الخطاب وأبي جهل (ابن هشام) (٣) (٤).\nوقال عكرمة والكلبي: نزلت في عمار بن ياسر وأبي جهل (٥).\n_________\n(١) الفرث: ما في كرش الأنعام. \"اللسان\" ٢/ ١٧٦.\n(٢) أخرج الطبراني في \"الكبير\" ٣/ ١٣٩ - ١٤٠ بإسناده إلى محمد بن كعب القرظي قال: كان إسلام حمزة بن عبد المطلب ﵀ حميَّة، ثم ذكر قصة نحو ما ذكر الثعلبي.\nوقال الهيثمي في \"مجمع الزوائد\" ٩/ ٤٣٣: رواه الطبراني، مرسلًا، ورجاله رجال الصحيح.\nوذكر ابن إسحاق في \"السيرة\" نحوها، انظر \"السيرة النبوية\" لابن هشام، ١/ ٢٩١ - ٢٩٢، \"معالم التنزيل\" ٣/ ١٨٤، وانظر في \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٢٣٠١.\n(٣) من (ت).\n(٤) \"جامع البيان\" ٨/ ٢٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٢.","vol":"12","page":200},{"text":"﴿كَذَلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ﴾: من الكفر والمعصية.\n\n<span data-type=\"title\" id=toc-1281>١٢٣ </span>- ﴿وَكَذَلِكَ﴾:\nأي: وكما زيَّنا للكافرين أعمالهم، كذلك ﴿جَعَلْنَا﴾.\nوقيل: معناه: وكما جعلنا فسَّاق مكة أكابرها، كذلك ﴿جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ﴾ أي: عظماء، جمع أكبر مثل أفضل وأفاضل، وأحمر وأحامر، وأسود وأساود (١).\n﴿مُجْرِمِيهَا﴾: إن شئت نصبته؛ على التقديم تقديره: وكذلك جعلنا في كل قرية مجرميها أكابر، كما تقول: جعلت زيدًا رئيسها، وإن شئت خفضته؛ على الإضافة ﴿لِيَمْكُرُوا فِيهَا وَمَا يَمْكُرُونَ إِلَّا بِأَنْفُسِهِمْ﴾؛ لأن وبال مكرهم وجزاءَه راجع إليهم ﴿وَمَا يَشْعُرُونَ﴾: أنه كذلك.\n\n<span data-type=\"title\" id=toc-1282>١٢٤ </span>- ﴿وَإِذَا جَاءَتْهُمْ آيَةٌ قَالُوا لَنْ نُؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ﴾\nمن النبوة، وذلك أن الوليد بن المغيرة قال: والله لو كانت النبوة حقًّا، لكنت أولى بها منك؛ لأني أكبر منك سنًّا وأكثر منك مالًا، فأنزل الله تعالى هذِه الآية (٢).\nوقال مقاتل: نزلت في أبي جهل بن هشام، وذلك أنه قال: زاحمنا بني عبد مناف في الشرف حتى إذا صرنا كفرسي رهان، قالوا: منا نبي\n_________\n(١) \"جامع البيان\" ٨/ ٢٤ - ٢٥، وانظر: \"جمهرة اللغة\" لابن دريد ١/ ٣٢٧: (كبر).\n(٢) \"معالم التنزيل\" ٣/ ١٨٥، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٨٠، \"زاد المسير\" ٣/ ١١٨.","vol":"12","page":201},{"text":"يُوْحَى إليه، والله لا نرضى (١) (٢) به ولا نتبعه أبدًا، إلاَّ أن يأتينا وحي كما يأتيه، فأنزل الله تعالى ﴿وَإِذَا جَاءَتْهُمْ آيَةٌ﴾: حجة على صدق محمد - ﷺ - وصحة نبوته: ﴿قَالُوا﴾ يعني: أبا جهل: ﴿لَنْ نُؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ﴾: يعني: محمدًا - ﷺ -.\nثم قال: ﴿اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ﴾: فخصَّ بها محمدًا - ﷺ - (٣). ﴿سَيُصِيبُ الَّذِينَ أَجْرَمُوا صَغَارٌ﴾: ذل وهوان ﴿عِنْدَ اللَّهِ﴾ أي: من عند الله، نصب بنزع حرف الصفة (٤).\n﴿وَعَذَابٌ شَدِيدٌ بِمَا كَانُوا يَمْكُرُونَ﴾\nقال أبو روق: صَغَار في الدنيا وعذاب شديد في الآخرة (٥).\n_________\n(١) في (ت): لن نؤمن.\n(٢) \"تفسير مقاتل\" ١/ ٣٦٨.\n(٣) جاء في حاشية النسخة (ت) ما نصه: اختلف في (رسالته): فابن كثير وحفص بالإفراد، مع نصب التاء وقرأها ابن محيصن والباقون بالجمع مكسور التاء. \"إتحاف\" اهـ.\n(٤) \"التبيان في إعراب القرآن\" ١/ ٢٦٠.\n(٥) \"زاد المسير\" ٣/ ١١٩، \"معالم التنزيل\" ٣/ ١٨٦.","vol":"12","page":202},{"text":"<span data-type=\"title\" id=toc-1283>١٢٥ </span>- ﴿فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ﴾\nأي: يوسِّع قلبه وينوِّره؛ ليقبل الإسلام.\nولمَّا نزلت هذِه الآية سُئِل رسول الله - ﷺ - عن شرح الصدر، ما هو؟ فقال: \"نور يقذفه الله في قلب المؤمن، فينشرح له وينفسح\".\nقالوا: فهل لذلك من أمارة يُعرَف بها؟\nقال: \"نعم: الإنابة إلى دار الخلود، والتجافي عن دار الغرور، والاستعداد للموت قبل نزول الموت\" (١).\n_________\n(١) رواه مرسلا وموصولًا: ابن أبي شيبة ١٢/ ١٥٦ (٣٥٣١٧)، الطبري في \"جامع البيان\" ٨/ ٢٦ - ٢٧ ورواه مرسلًا: سعيد بن منصور في \"سننه\" (٩١٨)، وقد جاء هذا الخبر من طرق كثيرة، مدارها على أبي جعفر المدائني عبد الله بن مِسْوَر، وهو كذَّاب وضَّاعٌ، وممن رواه من هذِه الطرق: الطبري في \"جامع البيان\" ٨/ ٢٦ - ٢٧، وسعيد بن منصور في \"سننه\" (٩١٨)، وعبد الرزاق في \"التفسير\" ٧/ ٢١٧ - ٢١٨، وابن أبي حاتم في \"التفسير\" (٧٨٩٨، ٧٨٩٩) وغيرهم، وتحرَّف في \"مصنف ابن أبي شيبة\" ١٢/ ١٥٦ (٣٥٣١٨) اسم عبد الله بن مِسْور إلى عبد الله بن مسعود. ويتجلَّى ذلك بالنظر إلى إسناد ابن أبي حاتم (٧٨٩٩)، وأخرجه الحاكم في \"المستدرك\" (٧٨٦٣) من طريق عدي بن الفضل عن عبد الرحمن بن عبد الله المسعودي، عن القاسم بن عبد الرحمن عن أبيه عن ابن مسعود.\nوعدي بن الفضل: متروك، كما في \"تقريب التهذيب\" (٤٥٤٥). وقال الذهبي: ساقط. كما في \"تلخيص المستدرك\". وأيضًا خالف الثقات الذين رَووْا هذا الحديث عن المسعودي بالإسناد الأول.\nيشكل عليه بأن مدار الحديث في الإسناد الأول على وضَّاع، وجميع المتابعات من طرق متروكين، ومثل ذلك لا يتقوى أبدًا.","vol":"12","page":203},{"text":"﴿وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا﴾.\nقرأ ابن كثير: (ضيقًا) بالتخفيف (١). الباقون: بالتشديد، وهما لغتان مثل هيْن وهيَّن، وليْن وليَّن.\n(حَرِجًا): كسر أهل المدينة راءه، وفتحها الباقون (٢)، وهما لغتان مثل: الدَّنِف والدَّنَف، والفَرِد والفَرَد، والوَحِد والوَحَد (٣).\nوقال سيبويه: الحرج (٤)، بالفتح (٥): كالطلب والحلب، ومعناه: ذا حرج، والحرج بالكسر الاسم: وهو أشد الضيق (٦)، يعني: يجعل قلبه ضيقًا، حتى لا يدخله الإيمان.\nوقيل: أثيمًا، تقول العرب: حرج عليك ظلمي، أي: ضيق وإثم (٧).\nوقال السدي: ﴿حَرَجًا﴾: شاكًّا (٨).\nوقال قتادة: ملتبسًا (٩).\n_________\n(١) \"التيسير\" (ص ٨٨)، \"السبعة\" (ص ٢٦٨)، \"النشر\" ٢/ ٢٩٦.\n(٢) قرأ: نافع وأبو جعفر، وأبو بكر بكسر الراء، والباقون بفتحها. انظر الهامش السابق.\n(٣) \"معاني القرآن\" للفراء ١/ ٣٥٣ - ٣٥٤\n(٤) ليست في (ت).\n(٥) في (ت): الفتح.\n(٦) لم أجده في \"كتاب سيبويه\" وهذا النص نقله البغوي ٣/ ١٨٦ عن الثعلبي. وبنحوه عند الزجاج في \"معاني القرآن وإعرابه\" ٢/ ٢٩٠.\n(٧) \"معاني القرآن\" للفراء ١/ ٣٥٣ - ٣٥٤، \"جامع البيان\" ٨/ ٢٩.\n(٨) \"جامع البيان\" ٨/ ٢٨.\n(٩) \"جامع البيان\" ٨/ ٢٨.","vol":"12","page":204},{"text":"وقال النضر بن شميل: قلقًا (١).\nوقال الكلبي: ليس للخير فيه منفذ (٢).\nوقال عبيد بن عمير: قرأ ابن عباس ﵄ هذِه الآية فقال: هل هاهنا أحد من بني بكر؟\nقال رجل: نعم.\nقال: ما الحَرَجَة فيكم؟\nقال: الوادي الكثير الشجر المشتبك (٣) الذي لا طريق فيه.\nفقال ابن عباس ﵄: كذلك قلب الكافر (٤).\nوقال أبو الصلت الثقفي (٥): قرأ عمر بن الخطاب - ﵁ - هذِه الآية: ﴿ضَيِّقًا حَرَجًا﴾ بنصب الراء.\nوقرأ بعض من عنده من أصحاب رسول الله - ﷺ -: (حَرِجًا) بالكسر.\n_________\n(١) ابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٨٧٩)، عن عطاء الخراساني، وعن الكلبي، عند البغوي في \"معالم التنزيل\" ٣/ ١٨٦.\n(٢) \"تفسير عبد الرزاق\" ٢/ ٢١٨ عن الكلبي وعطاء.\nوانظر \"معالم التنزيل\" ٣/ ١٨٦. وأخرجه الطبري ٨/ ٢٩، وابن أبي حاتم (٧٨٧٩) عن عطاء.\n(٣) في الأصل: المستمسك. والمثبت من (ت).\n(٤) \"الوسيط\" للواحدي ٢/ ٣٢١، وانظر: \"التفسير الكبير\" للرازي ١٣/ ١٥٠.\n(٥) أبو الصلت الثقفي روى عن عمر - ﵁ - روى عنه عبد الله ابن عمار اليمامي. مقبول \"التاريخ الكبير\" ٩/ ٤٤، \"الجرح والتعديل\" ٩/ ٣٩٤، \"تقريب التهذيب\" (٨١٧٧).","vol":"12","page":205},{"text":"فقال عمر - ﵁ -: ابغوني (١) رجلا من كنانة واجعلوه راعيًا، فأتوه به (٢) فقال له عمر - ﵁ -: يا فتى، ما الحرِجة فيكم؟\nقال: الحرِجة فينا: الشجرة تكون بين الأشجار التي لا تصل إليها راعية ولا وحشية ولا شيء.\nفقال عمر - ﵁ -: كذلك قلب المنافق لا يصل إليه شيء من الخير (٣).\n﴿كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ﴾: يعني: يَشُقُّ عليه الإيمان، ويمتنع ويعجز عنه، كما يشق عليه صعود السماء.\nواختلفت القراءة في ذلك:\nفقرأ أهل المدينة وأبو عمرو وحمزة والكسائي: ﴿يَصَّعَّدُ﴾ بتشديد الصاد والعين بغير ألف (٤)، أي: يتصعد، فأدغمت التاء في الصاد (٥).\nواختاره أبو عبيد وأبو حاتم اعتبارًا بقراءة عبد الله - ﵁ -: (كأنما يَتَصَّعَّدُ في السماء) (٦).\n_________\n(١) في (ت): ابغوا لي.\n(٢) في (ت): فأتوا به.\n(٣) \"جامع البيان\" ٨/ ٢٨. وفي إسناده: عبد الله بن عمار اليمامي؛ مجهول. كما في \"تقريب التهذيب\" (٣٤٨٨). وزاد السيوطي في \"الدر المنثور\" ٣/ ٨٤ نسبته لابن المنذر وأبي الشيخ وعبد بن حميد. وانظر: \"تفسير القرآن العظيم\" لابن كثير ٦/ ١٧٠، \"معالم التنزيل\" ٣/ ١٨٦، \"المحرر الوجيز\" ٢/ ٣٤٣.\n(٤) \"السبعه\" (ص ٢٦٨)، \"التيسير\" (ص ٨٨).\n(٥) من (ت). وجاء في الأصل: العين، ولعله سبق قلم من الناسخ.\n(٦) \"معاني القرآن\" للنحاس ٢/ ٤٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٨٢.","vol":"12","page":206},{"text":"وقرأ طلحة وعاصم وأبو عبد الرحمن (١) والنخعي: (يَصَّاعد) بالألف مشددًا بمعنى: يتصاعد (٢).\nوقرأ ابن كثير وابن محيصن، والأعرج وأبو رجاء وشبل: (يَصْعَدُ) خفيفة (٣).\n﴿كَذَلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ﴾ قال مجاهد: الرجس: ما لا خير فيه (٤).\nوقال ابن زيد: الرجس: العذابُ مثل الرجز (٥).\nوقال ابن عباس ﵄: هو الشيطان، أي: يسلطه عليه (٦).\nوقال الكلبي: هو المأثم (٧).\nوقيل: هو النجس (٨). يقال: رَجَسَ رَجاسة ونَجُسَ نجاسة.\nوكان رسول الله - ﷺ - إذا دخل الخلاء قال: \"اللهم إني أعوذ بك من\n_________\n(١) \"مختصر شواذ القراءات\" (ص ٤٢)، \"المصاحف\" لابن أبي داود (ص ٦١)، \"البحر\" ٤/ ١٨٢.\n(٢) هي قراءة عاصم، من رواية شعبة، لا من رواية حفص، \"السبعة\" (ص ٢٦٩).\n(٣) \"السبعة\" (ص ٢٦٩). وانظر: \"المحرر الوجيز\" ٢/ ٣٤٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ٣١، وابن أبي حاتم (٧٨٨٤) بإسناد صحيح إلى مجاهد. وانظر: \"تفسير القرآن العظيم\" لابن كثير ٦/ ١٧١، \"معالم التنزيل\" ٣/ ١٨٧، \"المحرر الوجيز\" ٢/ ٣٣٤، \"معاني القرآن\" للنحاس ٢/ ٤٨٨.\n(٥) \"جامع البيان\" ٨/ ٣١، وانظر: المراجع السابقة. نفس الجزء والصفحة.\n(٦) \"جامع البيان\" ٨/ ٣١.\n(٧) \"معالم التنزيل\" ٣/ ١٧٨.\n(٨) \"مجاز القرآن\" ١/ ٢٠٦.","vol":"12","page":207},{"text":"الرجس النجس الخبيث (١) المخبث الشيطان الرجيم\" (٢).\n\n<span data-type=\"title\" id=toc-1284>١٢٦ </span>- ﴿وَهَذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا﴾:\nأي: هذا الذي بيَّنا طريق ربِّك، ودينه الذي ارتضاه لنفسه دينًا، وجعله مستقيمًا لا عوج فيه، وهو الإسلام.\nوقال ابن مسعود - ﵁ -: هو القرآن. وقال: إن الصراط محتضر\n_________\n(١) ليست في (ت).\n(٢) أخرجه الطبراني في \"الأوسط\" (٨٨٢٥)، والطبري في \"جامع البيان\" ٨/ ٣٢، وابن السني في \"عمل اليوم والليلة\" (١٨) كلهم من طرق، عن إسماعيل بن مسلم عن الحسن وقتادة عن أنس بن مالك، به.\nوقال الطبراني: لم يروِ هذا الحديث عن الحسن وقتادة إلا إسماعيل بن مسلم، تفرَّد به عبد الرحمن بن سليمان. وإسماعيل بن مسلم المكي ضعيف الحديث، كما في \"تقريب التهذيب\" (٤٨٤) ومثله لا يُقبل تفرُّده، فكيف إذا خالف من هو أوثق منه؟ ! فتكون روايته منكرة، وقد خالف، فرواه هشام بن حسان عن الحسن مرسلًا، أخرجه أبو داود في \"المراسيل\" (٢)، وله شاهد من حديث ابن عمر أخرجه ابن السني (٢٥) وإسناده ضعيف جدًّا؛ لأن فيه حبان بن علي العنزي: ضعيف، كما في \"تقريب التهذيب\" (١٠٧٦) وشيخه إسماعيل بن رافع: ضعيف -أيضًا، كما في \"تقريب التهذيب\" (٤٤٢).\nوله شاهد بهذا اللفظ، في حديث أبي أمامة، بإسناد ضعيف، من طريق يحيى بن أيوب، عن عبيد الله بن زحر، عن علي بن يزيد، عن القاسم، عن أبي أمامة، رواه ابن ماجه في \"سننه\" كتاب الطهارة وسننها، باب ما يقول الرجل إذا دخل الخلاء (٢٩٩).\nقال الحافظ البوصيري في \"زوائد سنن ابن ماجه\" ١/ ١٢٨: هذا إسناد ضعيف، قال ابن حبان: إذا اجتمع في إسناد خبر عبيد الله بن زحر وعلي بن يزيد بن القاسم، فذاك مما عملته أيديهم. اهـ","vol":"12","page":208},{"text":"يحضره الشياطين، ينادون: يا عبد الله، هلمَّ هذا الطريق؛ ليصدُّوا عن سبيل الله، فاعتصموا بحبل الله، وهو كتاب الله (١).\n﴿قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَذَّكَّرُونَ﴾\n\n<span data-type=\"title\" id=toc-1285>١٢٧ </span>- ﴿لَهُمْ دَارُ السَّلَامِ عِنْدَ رَبِّهِمْ﴾:\nيعني: الجنة في الآخرة.\nقال أكثر المفسرين: السلام هو الله، وداره: الجنة (٢).\nوقيل: سميت الجنة دار السلام؛ لسلامتها من الآفات\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٤/ ٣١، وأبو عبيد في \"فضائل القرآن\" (٣٥)، والطبراني في \"المعجم الكبير\" (٩٠٣١) من طرق، عن منصور بن المعتمر عن أبي وائل شقيق ين سلمة عن عبد الله بن مسعود - ﵁ - به. وهذا إسناد صحيح.\nوأخرجه الدارمي في \"سننه\" (٣٣٦٠)، وابن الضريس في \"فضائل القرآن\" (٧٢) من طرق، عن الأعمش عن أبي وائل شقيق بن سلمة، عن ابن مسعود - ﵁ - به. وإسناده صحيح - أيضًا.\nوقد جاء نحوه مرفوعًا من هذا الوجه: أخرجه الإمام أحمد في \"المسند\" ١/ ٤٣٥ (٤١٤٢)، والنسائي في \"تفسيره\" ١/ ٤٨٥، والطبري في \"جامع البيان\" ٨/ ٨٨، وابن حبان في \"صحيحه\" (٦، ٧)، والحاكم في \"المستدرك\" ٢/ ٣١٨ كلهم، من طرق عن حماد بن زيد عن عاصم بن بهدلة، عن أبي وائل، عن عبد الله بن مسعود - ﵁ -، قال: خطَّ لنا رسول الله - ﷺ - خطُّا فقال: \"هذا سبيل الله\" ثم خطّ خطوطًا عن يمينه وعن شماله، فقال: \"وهذِه سُبُلٌ على كل سبيل منها شيطان يدعو إليه\". ثم تلا: ﴿وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ﴾. وإسناده حسن، وقد توبع فيه عاصم.\n(٢) \"معالم التنزيل\" (٣١٨٧) وورد عن السدي عند الطبري ٨/ ٣٢ وعن قتادة والحسن، عند القرطبي في \"الجامع\" ٨/ ٣٢٨، وزاد ابن الجوزي في \"زاد المسير\" ٣/ ١٢٢ نسبته لابن عباس، وهو عند ابن أبي حاتم (٧٨٨٨) عن جابر بن زيد.","vol":"12","page":209},{"text":"والعاهات (١).\nوقيل: لأن من دخلها سَلِم من الرزايا والبلايا أجمع (٢).\nوقيل: لأنها سَلِمت من دخول أعداء الله؛ كيلا يتنغص عيش أولياء الله فيها، كما تُنغص بمجاورتهم في الدنيا.\nوقيل (٣): سميت بذلك؛ لأن كل حالة من حالات أهلها مقرونة بالسلام، فأما ابتداء دخولها فقوله: ﴿ادْخُلُوهَا بِسَلَامٍ آمِنِينَ (٤٦)﴾ (٤).\nوبعد ذلك قوله تعالى: ﴿وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ * سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ﴾ (٥).\nوبعده قوله: ﴿لَا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا﴾ (٦) وقوله: ﴿لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا (٢٥) إِلَّا قِيلًا سَلَامًا سَلَامًا (٢٦)﴾ (٧) وبعده قوله: ﴿تَحِيَّتُهُمْ فِيهَا سَلَامٌ﴾ (٨)، ﴿تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَامٌ﴾ (٩) ثم بعد ذلك قوله (١٠):\n_________\n(١) \"معاني القرآن\" للنحاس ٢/ ٤٨٨، \"بحر العلوم\" للسمرقندي ١/ ٥١٣، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٨٣.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٢٨، \"معالم التنزيل\" ٣/ ١٨٧.\n(٣) انظر: \"زاد المسير\" ٣/ ١٢٢.\n(٤) الحجر: ٤٦.\n(٥) الرعد: ٢٣، ٢٤.\n(٦) مريم: ٦٢.\n(٧) الواقعة: ٢٥، ٢٦.\n(٨) إبراهيم: ٢٣.\n(٩) الأحزاب: ٤٤.\n(١٠) ليست في (ت).","vol":"12","page":210},{"text":"﴿سَلَامٌ قَوْلًا مِنْ رَبٍّ رَحِيمٍ (٥٨)﴾ (١).\nفلمَّا كانت حالات أهل الجنة مقرونة بالسلام؛ إمَّا من الخلق، وإمَّا من الحق سمَّاها الله دار السلام ﴿وَهُوَ وَلِيُّهُمْ﴾ ناصرهم ومعينهم ﴿بِمَا كَانُوا يَعْمَلُونَ﴾.\nوقال الحسين بن الفضل: يعني يتولاَّهم في الدنيا بالتوفيق، وفي الآخرة بالجزاء (٢).\n\n<span data-type=\"title\" id=toc-1286>١٢٨ </span>- (قوله ﷿) (٣): ﴿وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا﴾\nالجن والإنس، فيجمعهم (٤) في موقف القيامة (٥) فيقول: ﴿يَامَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُمْ مِنَ الْإِنْسِ﴾: أي: من إضلال الناس وإغوائهم ﴿وَقَالَ أَوْلِيَاؤُهُمْ مِنَ الْإِنْسِ﴾: يعني: الذين أطاعوهم ﴿رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ﴾.\nقال الكلبي (٦): استمتاع الإنس بالجن: هو أن الرجل كان إذا سافر\n_________\n(١) يس: ٥٨.\n(٢) انظر: \"معالم التنزيل\" ٣/ ١٨٨.\n(٣) من (ت).\n(٤) في الأصل: فنجمعه، والمثبت من (ت).\n(٥) جاء في حاشية النسخة (ت) ما نصه: واختلف في ﴿وَيَوْمَ يَحْشُرُهُمْ﴾ هنا، وما في يونس ﴿يَحْشُرُهُمْ كَأَنْ لَمْ﴾ [يونس: ٤٥] فحفص بالياء فيهما مسندًا إلى ضمير اسم الله تعالى، وافقه ابن محيصن والمطوعي، وقرأ روح بالياء هنا فقط، والباقون بالنون فيهما، إسنادًا لاسم الله تعالى على وجه العظمة. \"إتحاف\" [\"إتحاف فضلاء البشر\" (ص ٢٧٣)] اهـ.\n(٦) انظر \"معالم التنزيل\" ٣/ ١٨٨، قال الرازي في \"التفسير الكبير\" ١٣/ ١٥٧: وهذا قول الحسن وعكرمة والكلبي وابن جريج.","vol":"12","page":211},{"text":"أو خرج فأمسى بأرض قفرة أو أصاب (١) صيدًا من صيدهم، فخاف على نفسه منهم. قال: أعوذ بسيد هذا الوادي من سفهاء قومه، فيبيت في جوار منهم. واستمتاع الجن بالإنس هو أن قالوا: قد سُدْنا الإنس مع الجن حتى عاذوا بنا فيزدادون شرفًا في قومهم، وعِظمًا في أنفسهم، وهذا قوله تعالى: ﴿وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا (٦)﴾ (٢).\nوقال محمد بن كعب وعبد العزيز بن يحيى: هو طاعة بعضهم بعضًا (٣) وموافقة بعضهم لبعض (٤).\nوقيل (٥): استمتاع الإنس بالجن ما كانوا يلقون إليهم من الأراجيف والسحر والكهانة، واستمتاع الجن بالإنس إغواء الجن والإنس، واتباع الإنس (٦) إياهم ﴿وَبَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا﴾: يعني: الموت والبعث.\n﴿قَالَ﴾ الله تعالى: ﴿النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّهُ﴾ يعني: قدّر ومُدَّةِ ما بين بعثهم إلى دخولهم جهنم.\n_________\n(١) في (ت): وصاد.\n(٢) الجن: ٦.\n(٣) في (ت): ببعض.\n(٤) \"معالم التنزيل\" ٣/ ١٨٨، \"معاني القرآن وإعرابه\" للزجاج ٢/ ٢٩١، \"زاد المسير\" ٣/ ١٢٣.\n(٥) \"زاد المسير\" ٣/ ١٢٤.\n(٦) في (ت): الناس.","vol":"12","page":212},{"text":"وقال ابن عباس - ﵄ -: هذا الاستثناء هو أنه لا ينبغي لأحد أن يحكم على الله في خلقه لا ينزلهم جنة ولا نارًا (١).\nوقال الكلبي: إلا ما شاء الله، فكان ما شاء الله أبدًا (٢).\nوقيل: معناه: النار مثواكم سوى ما شاء الله. من أنواع العذاب (٣).\nوقيل: ﴿إِلَّا مَا شَاءَ اللَّهُ﴾: من إخراج أهل التوحيد من النار (٤).\nوقيل: ﴿إِلَّا مَا شَاءَ اللَّهُ﴾: أن يزيدهم من العذاب فيها (٥).\nوقيل: ﴿إِلَّا مَا شَاءَ اللَّهُ﴾: من كونهم في الدنيا بغير عذاب (٦).\nوقال عطاء: ﴿إِلَّا مَا شَاءَ اللَّهُ﴾: مَن سبق في علمه أنه يؤمن، فمنهم من آمن قبل الفتح، ومنهم من آمن بعده (٧).\n_________\n(١) \"جامع البيان\" ٨/ ٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٨٩٧). كلاهما من طريق عبد الله بن صالح عن معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس - ﵄ -، وهذا إسناد حسن، وقد تقدم مرارًا. قال ابن عطية - معلقًا على هذا القول: والإجماع على التخليد الأبدي في الكفار، ولا يصح هذا عن ابن عباس. \"المحرر الوجيز\" ٢/ ٣٤٦.\n(٢) \"تنوير المقباس\" المنسوب إلى ابن عباس من رواية الكلبي عن أبي صالح (ص ١١٩).\n(٣) \"معاني القرآن\" للنحاس ٢/ ٤٩١.\n(٤) \"جامع البيان\" عن قتادة ٢/ ١١٧ - ١١٨، وعن الضحاك، وعن خالد بن معدان.\n(٥) \"معاني القرآن\" للنحاس ٢/ ٤٩٠.\n(٦) \"معالم التنزيل\" ٣/ ١٨٩، \"زاد المسير\" ٣/ ١٢٤، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٨٤.\n(٧) انظر: \"المحرر الوجيز\" ٢/ ٣٤٦ وقد رجَّح ابن عطية هذا القول.","vol":"12","page":213},{"text":"﴿إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1287>١٢٩ </span>- ﴿وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ (١٢٩)﴾.\nقال سعيد عن قتادة: يجعل بعضهم أولياء بعض. فالمؤمن وليُّ المؤمن أين كان، والكافر وليُّ الكافر حيث (١) كان (٢).\nوروى معمر عن قتادة: يتبع بعضهم بعضًا في النار؛ من الموالاة (٣).\nوقيل: معناه: نُوليِّ ظلمة الإنس ظَلَمَة الجن، ونُولِّي ظَلَمَة الجن ظَلَمَة الإنس (٤)، يعني: نَكِلُ بعضَهم إلى بعض (كقوله تعالى) (٥): ﴿نُوَلِّهِ مَا تَوَلَّى﴾ (٦).\nوقال ابن زيد: معناه: نسلِّط بعضهم على بعض (٧). يدل عليه قوله\n_________\n(١) في (ت): أين.\n(٢) \"جامع البيان\" ٨/ ٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٨٩٩).\nواختار الطبري هذا القول في \"جامع البيان\" ٨/ ٣٥، وانظر: \"تفسير القرآن العظيم\" لابن كثير ٦/ ١٧٤، \"معالم التنزيل\" ٣/ ١٨٩.\n(٣) رواه عبد الرزاق في \"التفسير\" ٢/ ٢١٨، والطبري في \"جامع البيان\" ٨/ ٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٨٩٨). من طرق عن معمر عن قتادة، وهذا إسناد صحيح.\n(٤) \"معالم التنزيل\" ٣/ ١٨٩.\n(٥) (قوله تعالى) ليست في (ت).\n(٦) النساء: ١١٥.\n(٧) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٩٠٢). وانظر: \"تفسير القرآن العظيم\" لابن كثير ٦/ ١٧٤.","vol":"12","page":214},{"text":"- ﷺ -: \"من أعان ظالمًا سلَّطه الله عليه\" (١).\nوقال مالك بن دينار ﵀ (٢): قرأت في كتب الله المنزلة: إن الله تعالى قال: أُفني أعدائي بأعدائي، ثم أُفنيهم بأوليائي (٣).\nوروى حبان (٤) عن الكلبي (٥) عن أبي صالح (٦) عن ابن عباس - ﵄ - قال (٧): تفسيرها: هو أن الله تعالى إذا أراد بقوم خيرًا وَلَّى أَمْرَهُم خِيارهم، وإذا أراد بقوم شرًّا وَلَّى أَمْرَهُم شِرارهم (٨).\nوفي الخبر: يقول الله تعالى: \"إني أنا الله لا إله إلاّ أنا، مالك الملوك، قلوبهم ونواصيهم بيدي، فمن أطاعني جعلتُهم عليه (٩) رحمة، ومن عصاني جعلتهم عليه نقمة، فلا تشتغلوا بسبّ الملوك،\n_________\n(١) أخرجه ابن عساكر في \"تاريخ دمشق\" ٣٤/ ٤، عن عبد الله بن مسعود مرفوعًا. قال المناوي في \"فيض القدير\" ٦/ ٩٤: فيه الحسن بن زكريا، وهو متهم بالوضع.\n(٢) من (ت).\n(٣) ذكر هذا الأثر البقاعي في \"نظم الدرر\" ٧/ ٢٧١، وأبو حيان في \"البحر المحيط\" ٤/ ٢٢٥.\n(٤) ابن علي العنزي، ضعيف.\n(٥) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٦) مولى أم هانئ، ضعيف يرسل.\n(٧) ليست في (ت).\n(٨) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب، وأبو صالح وحبان ضعيفان.\nالتخريج:\nانظر: \"معالم التنزيل\" ٣/ ١٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٨٥.\n(٩) في (ت): عليهم.","vol":"12","page":215},{"text":"ولكن توبوا إليَّ أُعَطِّفهم عليكم\" (١).\n\n<span data-type=\"title\" id=toc-1288>١٣٠ </span>- ﴿يَامَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ﴾\nوقرأ الأعرج وابن أبي إسحاق: (تَأْتِكُمْ) بالتاء (٢) كقوله: ﴿لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ﴾ (٣).\nوالباقون: بالياء لقوله: ﴿مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ﴾ (٤).\n﴿يَقُصُّونَ﴾: يقرءون ﴿عَلَيْكُمْ آيَاتِي وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَذَا﴾: وهو يوم القيامة.\nواختلف العلماء في الجن هل أُرسل إليهم منهم رسول أم لا؟\nفقال عبيد بن سليمان: سُئِلَ الضحاك عن الجن: هل كان فيهم مؤمن قبل أن يُبعثَ النبي - ﷺ -؟ فقال: ألم تسمع اللهَ يقول: ﴿يَامَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ﴾؟ يعني بذلك: رسلًا من الإنس\n_________\n(١) أخرجه الطبراني في \"الأوسط\" (٨٩٦٢)، وعنه أبو نعيم في \"الحلية\" ٢/ ٣٨٨، قال الطبراني: لم يروِ هذا الحديث عن مالك بن دينار إلا وهبُ بنُ راشد. وقال أبو نعيم: غريب من حديث مالك مرفوعًا. تفزَد به عليُّ بنُ معبدٍ عن وهب بن راشد. وسنده ضعيف جدًّا، قال الهيثمي في \"مجمع الزوائد\" ٥/ ٤٤٨: رواه الطبراني في \"الأوسط\"، وفيه وهب بن راشد وهو متروك. وذكر ابن حبان الحديث في \"المجروحين\" ٣/ ٧٦، وقال في وهب: شيخ يروي عن مالك بن دينار العجائب، لا تحلُّ الرواية عنه، ولا الاحتجاج به. وذكره الدارقطني في \"العلل\" ٦/ ٢٠٦، وقال: يرويه عن وهب بن راشد، وهو ضعيف جدًّا، متروك، ولا يصح هذا الحديث مرفوعًا.\n(٢) \"المحرر الوجيز\" ٢/ ٣٤٧.\n(٣) الأعراف: ٤٣.\n(٤) وهذِه القراءة متواترة والأخرى شاذة. \"النشر\" ٢/ ٢٩٦.","vol":"12","page":216},{"text":"ورسلًا من الجن (١).\nوقال الكلبي: كانت الرسل قبل أن يُبعَث محمد - ﷺ - يُبْعثون إلى الجن والإنس جميعًا (٢).\nوقال مجاهد (٣): الرسل من الإنس، والنذر من الجن، ثم قرأ: ﴿وَلَّوْا إِلَى قَوْمِهِمْ مُنْذِرِينَ﴾ (٤).\nوقال ابن عباس - ﵄ -: هم الذين استمعوا القرآن فأبلغوه قومهم (٥).\n_________\n(١) \"جامع البيان\" ٨/ ٣٦. وقال ابن كثير: وحكى ابن جرير، عن الضحاك بن مُزاحم: أنه زعم أن في الجن رسلًا، واحتجَّ بهذِه الآية الكريمة، وفي الاستدلال بها على ذلك نظر؛ لأنها محتملة وليست بصريحة، وهي -والله أعلم - كقوله تعالى: ﴿مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (١٩) بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ﴾ إلى أن قال: ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ [الرحمن: ١٩ - ٢٢] ومعلوم أن اللؤلؤ والمرجان إنما يستخرج من الملح لا من الحلو. وهذا واضح، ولله الحمد. وقد نص هذا الجواب بعينه ابن جرير. اهـ من \"تفسير القرآن العظيم\" ٦/ ١٧٥.\n(٢) \"معالم التنزيل\" ٣/ ١٩٠، \"الكشاف\" ٢/ ٦٣، \"البحر المحيط\" ٤/ ٢٢٣، وقد ردَّ القرطبي في \"الجامع\" ٧/ ٧٦ هذا القول فقال: وهذا لا يصح، بل في \"صحيح مسلم\" من حديث جابر بن عبد الله الأنصاري قال: قال رسول الله - ﷺ -: \"أُعِطيت خمسًا لم يُعْطَهنَّ نبي قبلي كان كل نبي يبعث إلى قومه خاصة وبعثت إلى كل أحمر وأسود\" الحديث. وقال ابن عباس: كانت الرسل تُبْعث إلى الإنس وإن محمدًا - ﷺ - بُعثَ إلى الجن والإنس، ذكره أبو الليث السمرقندي. اهـ. وانظر \"صحيح مسلم\" كتاب المساجد (٥٢١)، \"بحر العلوم\" للسمرقندي ١/ ٥١٤.\n(٣) \"تفسير القرآن العظيم\" لابن أبي حاتم (٧٩٠٣)، انظر: \"جامع البيان\" ٨/ ٣٦.\n(٤) الأحقاف: ٢٩.\n(٥) انظر: \"جامع البيان\" ٨/ ٣٦، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٨٦، \"معاني القرآن\" للنحاس ٢/ ٤٩٢.","vol":"12","page":217},{"text":"وقال أهل المعاني: لم يكن من الجن رسول، وإنما الرسل من الإنس خاصة، وهذا كقوله تعالى (١): ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ (٢): وإنما يخرج من الملح دون العذب (٣)، وقوله: ﴿وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ﴾: (٤) وهي أيام العشر، وإنما الذبح في يوم واحد من العشر، وهو يوم النحر، وقوله (٥): ﴿وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا﴾ (٦) وإنما هو في سماء واحدة (٧).\n﴿قَالُوا شَهِدْنَا عَلَى أَنْفُسِنَا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَشَهِدُوا﴾: أقروا (٨) ﴿عَلَى أَنْفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1289>١٣١ </span>- ﴿ذَلِكَ أَنْ لَمْ يَكُنْ رَبُّكَ مُهْلِكَ الْقُرَى بِظُلْمٍ﴾:\nأي: بشرك مَن أشرك ﴿وَأَهْلُهَا غَافِلُونَ﴾: حتى يبعث إليهم رسلًا تنذرهم.\nوقيل: معناه: لم يكن ليهلكهم دون التنبيه والتذكير بالرسل والآيات، فيكون قد ظلمهم (٩).\n_________\n(١) ليست في (ت).\n(٢) الرحمن: ٢٢.\n(٣) \"معاني القرآن\" للفراء ٣/ ١١٥، \"معاني القرآن وإعرابه\" للزجاج ٢/ ٢٩٢.\n(٤) الحج: ٢٨.\n(٥) من (ت).\n(٦) نوح: ١٦.\n(٧) في (ت): واحد.\n(٨) في (ت): وأقروا.\n(٩) أخرجه الطبري في \"جامع البيان\" ٧/ ٣٧، \"معالم التنزيل\" ٣/ ١٩٠.","vol":"12","page":218},{"text":"<span data-type=\"title\" id=toc-1290>١٣٢ </span>- ﴿وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا﴾:\nيعني: في الثواب والعقاب على قدر أعمالهم في الدنيا، فمنهم من هو أشد عذابًا، ومنهم من هو أجزل ثوابًا ﴿وَمَا رَبُّكَ بِغَافِلٍ عَمَّا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1291>١٣٣ </span>- ﴿وَرَبُّكَ الْغَنِيُّ﴾:\nعن خلقه ﴿ذُو الرَّحْمَةِ﴾: بهم ﴿إِنْ يَشَأْ يُذْهِبْكُمْ﴾: يمتكم ويهلككم ﴿وَيَسْتَخْلِفْ﴾: ويخلق ﴿مِنْ بَعْدِكُمْ مَا يَشَاءُ﴾: خلقًا غيركم أمثل وأطوع.\nقال عطاء: يريد: الصحابة والتابعين (١).\n﴿كَمَا أَنْشَأَكُمْ﴾: خلقكم ﴿مِنْ ذُرِّيَّةِ قَوْمٍ آخَرِينَ﴾: قرنًا بعد قرن.\nوقال مقاتل: يعني أهل سفينة نوح (٢).\nوقرأ زيد بن ثابت: (ذرية) بكسر الذال مشدَّدة (٣).\nوقرأ (٤) أبان بن عثمان: (ذَرِية) بفتح الذال وكسر الراء خفيفة على وزن فعيلة (٥).\n_________\n(١) انظر: \"البحر المحيط\" ٤/ ٢٢٨.\n(٢) \"تفسير مقاتل\" ١/ ٣٧١. وانظر: \"فتح القدير\" ٢/ ٢٣٩، \"إرشاد العقل السليم\" لأبي السعود ٣/ ١٨٧.\n(٣) \"مختصر شواذ القراءات\" (٤٠)، \"إعراب القرآن\" للنحاس ١/ ٥٨٠.\n(٤) في (ت): وقال.\n(٥) \"إعراب القرآن\" للنحاس ١/ ٥٨١، \"البحر المحيط\" ٤/ ٢٢٥.","vol":"12","page":219},{"text":"الباقون: بضم الذال مشددًا، وهي لغات صحيحة (١).\nوقال ثعلب: الذرية بالكسر: الأصل، والذرية بالضم: الولد (٢).\n\n<span data-type=\"title\" id=toc-1292>١٣٤ </span>- ﴿إِنَّ مَا تُوعَدُونَ لَآتٍ﴾:\nلَجَاءٍ كائن ﴿وَمَا أَنْتُمْ بِمُعْجِزِينَ﴾: بفائتين سابقين، أي: يدرككم حيث كنتم. والإعجاز أن يأتي بشيء يعجز عنه خصمه ويقصر دونه، فيكون قد قهره وجعله عاجزًا عنه.\n\n<span data-type=\"title\" id=toc-1293>١٣٥ </span>- ﴿قُلْ﴾: يا محمد لهم: ﴿يَاقَوْمِ اعْمَلُوا عَلَى مَكَانَتِكُمْ﴾.\nقال ابن عباس - ﵄ -: على ناحيتكم (٣).\nوقال ابن زيد: على حيالكم (٤).\nوقال يمان: على مذاهبكم (٥).\nوقال عطاء: على حالاتكم التي أنتم عليها (٦).\nوقال مقاتل: على جديلتكم (٧).\n_________\n(١) وهي القراءة المتواترة التي عليها القراء العشرة.\n(٢) انظر: \"لسان العرب\" ٤/ ٣٠٣ (ذرر).\n(٣) أخرج الطبري في \"جامع البيان\" من طريق علي بن أبي طلحة ٨/ ٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٩٠٩). كلاهما من طريق معاوية بن صالح عن علي بن أبي طلحة عن ابن عباس - ﵁ -.\n(٤) انظر: \"البحر المحيط\" ٤/ ٢٢٩.\n(٥) انظر: \"البحر المحيط\" ٤/ ٢٢٩.\n(٦) \"معالم التنزيل\" للبغوي ٣/ ١٩١.\n(٧) \"تفسير مقاتل\" ١/ ٤٥١.","vol":"12","page":220},{"text":"وقال مجاهد: على وتيرتكم (١).\nوقال الكلبي: على منازلكم (٢).\nوقرأ السلمي وعاصم: (عَلَى مَكَانَاتِكُمْ) على الجمع في كل القرآن (٣).\n﴿إِنِّي عَامِلٌ﴾: يقول: اعملوا ما أنتم عاملون فإني عامل ما أمرني ربي، وهذا أمر وعيد وتهديد لا أمر إباحة وإطلاق كقوله: ﴿اعْمَلُوا مَا شِئْتُمْ﴾ (٤).\nوقال الكلبي: معناه: اعملوا ما أمكنكم في أمري فإني عامل في أمركم بالهلاك (٥).\n﴿فَسَوْفَ تَعْلَمُونَ مَنْ تَكُونُ﴾: قرأ مجاهد وأهل الكوفة: (يكون) بالياء، وقرأ (٦) الباقون بالتاء (٧)، ﴿لَهُ عَاقِبَةُ الدَّارِ﴾: يعني: الجنة ﴿إِنَّهُ\n_________\n(١) لم أجده في \"تفسير مجاهد\" المطبوع ولا في كتب المأثور.\n(٢) \"النكت والعيون\" للماوردي ٢/ ١٧٢، وقال الطبري في \"جامع البيان\" ١٢/ ١٠٨: وكان بعض أهل التأويل يقول في معنى قوله: ﴿عَلَى مَكَانَتِكُمْ﴾: على منازلكم.\n(٣) وهي قراءة عاصم من رواية أبي بكر فقط، أما حفص فقد وافق جمهور القراء. \"السبعة\" (ص ٢٦٩)، \"الإتحاف\" ٢/ ٣١، \"الدر المصون\" ٣/ ١٨٤، \"معاني القرآن وإعرابه\" ٢/ ٢٩٣.\n(٤) فصلت: ٤٠.\n(٥) انظر: \"بحر العلوم\" للسمرقندي ٢/ ١٧٦.\n(٦) من (ت).\n(٧) قرأ حمزة والكسائي وخلف بالياء؛ على التذكير، وقرأ الباقون بالتاء؛ على التأنيث.","vol":"12","page":221},{"text":"لَا يُفْلِحُ الظَّالِمُونَ﴾: أي: لا يأمن الكافرون.\nوقال عطاء: لا يسعد (١).\nوقال الضحاك: لا يفوز (٢).\nوقال عكرمة: لا يبقى في الثواب.\n\n<span data-type=\"title\" id=toc-1294>١٣٦ </span>- ﴿وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا﴾\nقال المفسرون (٣): كانوا يجعلون لله من حروثهم وأنعامهم وثمارهم وسائر أموالهم نصيبًا، وللأوثان نصيبًا فما كان للصنم أُنفِق عليه، وما كان لله أُطعِم الضيفان والمساكين ولا يأكلون من ذلك كله شيئًا، فما سقط مما جعلوا لله في نصيب الأوثان تركوه، وقالوا: إن الله تعالى غني عن هذا، وإن سقط مما جعلوه للأوثان في نصيب الله، التقطوه وردُّوه إلى نصيب الصنم وقالوا: إنه فقير. وكانوا إذا نذروا فما وقع من نذر الله في حصة الصنم تركوه، وما وقع من حصَّة الصنم في حصَّة الله ردُّوه، وإن انفجر من سَقْي ما جعلوه للشيطان في نصيب الله سدُّوه، وإن انفجر من سَقْي ما جعلوه لله في نصيب الشيطان تركوه. وإذا هلك الذي سموا لشركائهم أو أجدب\n_________\n(١) انظر: \"تفسير مقاتل\" ١/ ٤٠١، \"الوجيز\" للواحدي (ص ٣٧٦)، \"البحر المحيط\" ٤/ ٢٢٩.\n(٢) \"معالم التنزيل\" ٣/ ١٩٢.\n(٣) أخرج البيهقي في \"سننه\" ١٠/ ١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٩١١، ٧٩١٣)، من الطريق المشهورة عن علي بن أبي طلحة عن ابن عباس، وانظر: \"التفسير الكبير\" للرازي ١٣/ ١٦٨.","vol":"12","page":222},{"text":"وكثر الذي لله قالوا: ليس لآلهتنا بدٌّ من نفقة، فأخذوا الذي لله فأنفقوه على آلهتهم، وإذا أجدب الذي لله وكثر الذي لآلهتهم قالوا: لو شاء الله لأزكى الذي له، فلا يردون عليه شيئًا مما للآلهة، وإذا أصابتهم السنة استعانوا بما جزءوا (١) لله، ووفروا ما جزءوا لشركائهم، فذلك قوله -﷿-: ﴿وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ﴾ أي: (٢) خلق ﴿مِنَ الْحَرْثِ وَالْأَنْعَامِ﴾.\n﴿نَصِيبًا﴾: فيه إضمار واختصار، مجازه: جعلوالله نصيبًا ولشركائهم نصيبًا.\n﴿فَقَالُوا هَذَا لِلَّهِ بِزَعْمِهِمْ﴾.\nقرأ يحيى بن وثاب والسلمي والأعمش والكسائي بضم الزاي (٣).\nوالباقون: بالفتح. وهما لغتان، وهو القول من غير حقيقة (٤).\n[١٣٥٦] سمعت الحبيبي (٥) يقول: سمعت العنبري (٦) يحكي عن أبي العباس الأزهري (٧)، عن أبي حاتم (٨) أنه قال: قال شريح\n_________\n(١) في (ت): جزاؤه.\n(٢) ليست في (ت).\n(٣) ضم الزاي لغة بني أسد وبني تميم، وفتح الزاي لغة الحجاز. وانظر: \"إعراب القرآن\" للنحاس ١/ ٥٨١، \"معاني القرآن\" للفراء ١/ ٣٥٦، \"الدر المصون\" ٣/ ١٨٥.\n(٤) \"معالم التنزيل\" ٣/ ١٩٢، وانظر: \"اللسان\" ١٢/ ٢٦٤ (زعم).\n(٥) قيل: كذبه الحاكم.\n(٦) يحيى بن محمد بن عبد الله، أبو زكريا، الإمام، المفسر، الثقة.\n(٧) أحمد بن محمد بن الأزهر واهٍ.\n(٨) الرازي، محمد بن إدريس بن المنذر، أحد الحفاظ.","vol":"12","page":223},{"text":"القاضي (١): إن لكل شيء كنية، وكنية الكذب: زعموا (٢). والزعم - أيضًا: الطمع.\n﴿وَهَذَا لِشُرَكَائِنَا﴾ يعني: الأوثان ﴿فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَائِهِمْ سَاءَ مَا يَحْكُمُونَ﴾: أي: بئس ما يقضون.\n\n<span data-type=\"title\" id=toc-1295>١٣٧ </span>- ﴿وَكَذَلِكَ زَيَّنَ﴾:\nأي: وكما زين لهم تحريم الحرث والأنعام، كذلك زين ﴿لِكَثِيرٍ مِنَ الْمُشْرِكِينَ قَتْلَ أَوْلَادِهِمْ شُرَكَاؤُهُمْ﴾ يعني: شياطينهم؛ زيَّنوا وحسَّنوا لهم وأد البنات خيفة العَيْلَة.\nوقال الكلبي: شركاؤهم: سدنة آلهتهم الذين (٣) كانوا يزينون للكفار قتل أولادهم. وكان الرجل في الجاهلية يحلف بالله لئن وُلِد\n_________\n(١) أبو أمية شريح بن الحارث بن قيس بن الجهم الكندي، قاضي الكوفة، ثقة مخضرم.\n(٢) [١٣٥٦] الحكم على الإسناد:\nشيخ المصنف، قيل كذبه الحاكم، والأزهري واهٍ، والانقطاع بين أبي حاتم وشريح واضح، لكن روي بإسناد متصل عنه كما سيأتي.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٨/ ٤٥٨ (٢٦١٩٢)، وابن سعد في \"الطبقات الكبرى\" ٦/ ١٤١ من طريق الأعمش عن شريح، به.\nوصحَّ عن النبي - ﷺ - أنه قال: \"بئس مطية الرجل زعموا\". انظر في تخريجه \"المقاصد الحسنة\"، (٣٠٨)، \"السلسلة الصحيحة\" للألباني (٨٦٦).\n(٣) في (ت): هم الذين. ولا يستقيم الكلام بها.","vol":"12","page":224},{"text":"له كذا غلامًا لينحرنَّ أحدهم، كما حلف عبد المطلب على ابنه عبد الله (١).\nوقرأ أهل الشام: (زُيِّنَ) بالضم (قَتْلُ): رفع (أَوْلادَهُمْ) نصب، (شُرَكَآئهِمْ): بالخفض؛ على التقديم (٢)، كأنه قال: زُّين لكثير من المشركين قتل شركائهم أولادهم. فرَّقوا بين الفعل وفاعله.\nكقول الشاعر:\nتمر عَلَى ما تستمر وقد شفت ... غلائل عبد القيس منها صُدورهَا (٣)\nيريد: شفت عبد القيس غلائل صدورها.\nفزججته متمكنَّا ... زَجَّ القَلُوْصَ أبي مَزَادَهْ (٤)\n_________\n(١) \"معالم التنزيل\" ٣/ ١٩٢.\n(٢) \"السبعة\" (ص ٢٧٠)، \"التذكرة في القراءات الثمان\" (٣٥٥).\n(٣) عبد القيس: قبيلة. والغلائل: جمع غليلة، وهو الضغن والحقد. وشفت: مجاز من شفى الله المريض. إذا أذهب عنه ما يشكو. وتمر من المرور. وتستمر من الاستمرار.\nقال البغدادي في \"خزانة الأدب\" ٤/ ٤١٣: وهذا البيت مصنوع، وقائله مجهول، كذا في كتاب \"الإنصاف في مسائل الخلاف\" لأبي البركات عبد الرحمن بن محمد الشهير بابن الأنباريِّ. وانظر: \"الإنصاف\" ٢/ ٤٢٨.\n(٤) زج: دفع بالزج، وهو الحديدة التي في أسفل الرمح. والقلوص: الناقة الفتية، وأبو مزادة: اسم رجل. والبيت لا يعرف له قائل. قال الطبري: رأيتُ رواة الشعر =","vol":"12","page":225},{"text":"أي: زج أبي مزادة القلوص.\nوقرأ أبو عبد الرحمن: (زُّينَ) بضم الزاي، (قَتْلُ) بالرفع، (أولادِهم) خفضًا، (شُرَكَاؤُهُمْ) رفعًا (١)، على التوهم والتكرير (٢).\nكأنه لَمّا (٣) قال: زُيِّن لكثير من المشركين قتلُ أولادِهم، تمَّ الكلام. ثم قيل: مَنْ زَيَّنه؟ فقال: شركاؤهم، أي: زيَّنه شركاؤهم، وهذا كما تقول؟ قد أُكِلَ طَعَامُكَ، فلا يُدْرى من الآكل فتبينه، فتقول: زيد (٤).\nقال الشاعر:\nلِيُبْكَ يَزِيْدُ ضارعٌ لخصومةٍ ... ومُحتبِطٌ قد طوحته الطوائح (٥)\n_________\n= وأهل العلم بالعربية من أهل العراق ينكرونه: وقال البغدادي في \"الخزانة\": قال ابن خلف: هذا البيت يروى لبعض المدنيِّين المولَّدين، وقيل: هو لبعض المؤنَّثين، ممن لا يحتج بشعره.\nانظر: \"الكتاب\" ١/ ١٧٦، \"معاني القرآن\" للفراء ١/ ٣٥٨، \"خزانة الأدب\" ٤/ ٤١٥، \"جامع البيان\" ٨/ ٤٤، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٩٢، \"معالم التنزيل\" ٣/ ١٩٣.\n(١) وقرأ بها -أيضًا- على والحسن. انظر: \"المحتسب\" ١/ ٢٢٩، \"معاني القرآن\" للفراء ١/ ٣٥٧.\n(٢) في (ت): والتكبير. وهو خطأ.\n(٣) ليست في (ت).\n(٤) قال العكبري: وفيه وجهان: أحدهما: أنه مرفوع بفعل محذوف؛ كأنه قال: من زينه؟ فقال: شركاؤهم. أي زينه شركاؤهم، والقتل في هذا كله مضاف إلى المفعول. والثاني: أن يرتفع شركاؤهم بالقتل؛ لأن الشركاء تثير بينهم القتل قبله، ويمكن أن يكون القتل يقع منهم حقيقة. \"التبيان في إعراب القرآن\" ١/ ٣٦٢.\n(٥) نسبه سيبويه في \"الكتاب\" ١/ ٢٨٨ للحارث بن نهيك. والمشهور نسبته إلى نهشل =","vol":"12","page":226},{"text":"فيزيد مفعول مستقل بنفسه، غير مسمَّى فاعله، ثم بيَّن فقال: ضارع. أي: لِيَبكه ضارع.\nوقوله (١): ﴿لِيُرْدُوهُمْ﴾: أي: ليهلكوهم ﴿وَلِيَلْبِسُوا﴾: أي: ليخلطوا ويشبهوا ﴿عَلَيْهِمْ دِينَهُمْ﴾: وكانوا على دين إسماعيل فرجعوا عنه ﴿وَلَوْ شَاءَ اللَّهُ﴾: لهداهم ووفَّقهم وعصمهم حتى ﴿مَا فَعَلُوهُ﴾: أي: (٢) ذلك من تحريم الحرث والأنعام وقتل الأولاد ﴿فَذَرْهُمْ﴾: يا محمد ﴿وَمَا يَفْتَرُونَ﴾: يختلقون على الله الكذب، فإن الله لهم بالمرصاد، ولا يخلف الميعاد.\n\n<span data-type=\"title\" id=toc-1296>١٣٨ </span>- ﴿وَقَالُوا﴾: يعني: المشركين ﴿هَذِهِ أَنْعَامٌ وَحَرْثٌ حِجْرٌ﴾:\nيعني: ما كانوا جعلوه لله ولآلهتهم، وقد مضى ذكرها.\nوقال مجاهد: يعني بالأنعام: البحيرة والسائبة والوصيلة والحام (٣)، والحِجْر: الحرام (٤). قال الله تعالى: ﴿وَيَقُولُونَ حِجْرًا مَحْجُورًا﴾: (٥) أي: حرامًا محرمًا.\nوقال المتلمس:\n_________\n= ابن حري. انظر: \"خزانة الأدب\" ١/ ٣٠٣ وما بعدها. وانظر: \"جامع البيان\" ١٤/ ٢١، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٩٢، \"المحرر الوجيز\" ٢/ ٣٤٩.\n(١) ليست في (ت).\n(٢) من (ت).\n(٣) \"جامع البيان\" ٨/ ٤٤ - ٤٥.\n(٤) \"مجاز القرآن\" ١/ ٢٠٧، \"جامع البيان\" ٨/ ٤٤ - ٤٥.\n(٥) الفرقان: ٢٣.","vol":"12","page":227},{"text":"حَنّت إِلَيَّ النخلةُ القُصوى فقلت لها ... حِجْرٌ حرامٌ أَلا تلك الدهاريسُ (١)\nوأصله من الحَجْر: وهو المنع والحظر (٢)، ومنه: حَجْرُ القاضي على المفلس (٣).\nوقرأ الحسن وقتادة: (وَحَرْثٌ حُجْرٌ) بضم الحاء: وهما لغتان (٤).\nوقرأ أُبي بن كعب وابن عباس وابن الزبير وطلحة والأعمش: (وَحَرْثٌ حِرِجٌ) بكسر الحاء والراء، وهي لغة أيضًا مثل جَذَبَ وجَبَذَ (٥).\nوأنشد أبو عمرو:\nألم تقتلوا الحِرْجين إذا أصحرا لكم ... يُمِرَّان بالأيدي لِحَاءً مُضَفَّرا؟ ! (٦)\n_________\n(١) \"ديوانه\" القصيدة رقم (٤)، وانظر: \"مجاز القرآن\" ١/ ٢٠٧، \"جمهرة أشعار العرب\"، (ص ٢٠٣)، أخرجه الطبري في \"جامع البيان\" ٨/ ٤٥، \"لسان العرب\" ٦/ ٨٩ (دهرس). والدهاريس: الدواهي. يقول: ما ألومها على الحنين إلى إلفها، ولكني ألومها على الحنين إلى الأرض فيها هلاكي. وقال لها: إن نخلة القصوى التي تحنين إليها حرام عليك، فإن فيها الدواهي والغوائل.\n(٢) انظر: \"لسان العرب\" ٤/ ١١٧ (حجر)، \"القاموس\" ١/ ٤٧٥ (حجر).\n(٣) في الأصل قوله: المفسد. والمثبت من (ت).\n(٤) \"إعراب القرآن\" للنحاس ١/ ٥٨٣.\n(٥) \"المحتسب\" ١/ ٢٣٢، \"مختصر شواذ القراءات\" لابن خالويه (٤١) \"مشكل إعراب القرآن\" ١/ ٢٩٣.\n(٦) قاله حذيفة بن أنيس الهذلي. وعَنَى بالحِرْجَينِ رجلين أَبيضين كالوَدَعَةِ، فإِما أَن =","vol":"12","page":228},{"text":"يعني: المجرمين.\n﴿لَا يَطْعَمُهَا إِلَّا مَنْ نَشَاءُ بِزَعْمِهِمْ﴾: يعنون: الرجال دون النساء ﴿وَأَنْعَامٌ حُرِّمَتْ ظُهُورُهَا﴾: يعني: الحامي إذا ركب ولد ولده قالوا: حمى ظهره، فلا يُرْكَبُ ولا يُحْمَلُ عليه ﴿وَأَنْعَامٌ لَا يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا﴾.\nقال مجاهد: كانت لهم من أنعامهم طائفة لا يذكرون اسم الله عليها ولا في شيء من شأنها، لا إن ركبوا، ولا إن نتجوا ولا إن حلبوا (١) ولا إن باعوا ولا إن حملوا (٢).\nوقال عاصم: قال لي أبو وائل: أتدري ما ﴿وَأَنْعَامٌ حُرِّمَتْ ظُهُورُهَا﴾؟ قلت: لا. قال: كانوا لا يحجُّون عليها (٣).\nوقال الضحاك: هي التي إذا ذكَّوْها أَهَلُّوا عليها بأصنامهم، ولا يذكرون (٤) اسم الله عليها.\n﴿افْتِرَاءً عَلَيْهِ﴾: يعني: أنهم كانوا يفعلون ذلك، ويزعمون أن الله أمرهم به. ﴿سَيَجْزِيهِمْ بِمَا كَانُوا يَفْتَرُونَ﴾\n_________\n= يكون البياضُ لَوْنَهما، وإِما أَن يكون كَنَى بذلك عن شرفهما، وكان هذان الرجلان قد قَشَرَا لحاءَ شجر الكعبة؛ ليتخفَّرا بذلك، والمضفر: المفتول. وانظر: \"لسان العرب\" ٢/ ٢٣٣، \"تاج العروس\" ٥/ ٤٧٨ (حرج).\n(١) في (ت): ولا إن حلبوا ولا إن نتجوا.\n(٢) \"جامع البيان\" ٨/ ٤٧.\n(٣) \"جامع البيان\" ٨/ ٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٩٣٠).\n(٤) بياض في الأصل قدر كلمة.","vol":"12","page":229},{"text":"<span data-type=\"title\" id=toc-1297>١٣٩ </span>- ﴿وَقَالُوا مَا فِي بُطُونِ هَذِهِ الْأَنْعَامِ خَالِصَةٌ لِذُكُورِنَا﴾\nقال ابن عباس - ﵄ - والشعبي وقتادة: يعني: ألبان البحائر كانت للذكور دون النساء، فإذا ماتت اشترك في لحمها ذكورهم وإناثهم (١).\nوقال الشعبي: يعني أجنة البحائر والسُّيب: ما ولد منها حيًّا فهو خالص للرجال دون النساء، وما ولدت ميتًا أكله الرجال والنساء (٢)، وأدخل الهاء في ﴿خَالِصَةٌ﴾؛ (على التأكيد) (٣) والمبالغة، كهاء الخاصة والعامة والكافة والراوية والنسابة والعلامة (٤).\nوقال الفراء: أُدخلت الهاء؛ لتأنيث الأنعام؛ لأن ما في بطونها مثلها، فأنث؛ لتأنيثها (٥) (٦). قال: وقد تكون الخالصة مصدرًا (كالعاقبة والعافية) (٧)، ومنه قوله: ﴿إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ﴾ (٨).\n_________\n(١) \"جامع البيان\" عن ابن عباس ٨/ ٤٧ - ٤٨، وعن قتادة، وعن عامر الشعبي، وابن أبي حاتم في \"تفسير القرآن العظيم\" عن ابن عباس (٧٩٣٣، ٧٩٣٥).\n(٢) أخرجه الطبري في \"جامع البيان\" عن السدي ٨/ ٤٨.\n(٣) في (ت): للتأكيد.\n(٤) \"معاني القرآن\" للأخفش ٢/ ٥٥٦، \"معاني القرآن\" للنحاس ٢/ ٤٩٨، وأخرجه الطبري في \"جامع البيان\" ٨/ ٤٨ - ٤٩.\n(٥) في (ت): لتأنيثهما.\n(٦) \"معاني القرآن\" للفراء ١/ ٣٥٨. وهذا القول عند قوم خطأ؛ لأن ما في بطونها ليس منها، فلا يشبه قوله: ﴿يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ﴾ لأن بعض السيارة سيارة، وهذا لا يلزم، قال الفراء: فإن ما في بطون الأنعام أنعام مثلها، فإنَّث لتأنيثها - أي: الأنعام التي في بطون الأنعام خالصة لذكورنا.\n(٧) من (ت) وجاء في الأصل: كالعاقبة. فقط.\n(٨) الصافات: ٤٥، وانظر: \"معاني القرآن\" ١/ ٣٥٩.","vol":"12","page":230},{"text":"وقرأ عبد الله والأعمش: (خَالِصٌ لِذُكُورِنَا) بغير هاء، ردَّاه إلى ما (١).\nوقرأ ابن عبَّاس ﵄: (خالصة) بالإضافة (٢).\nوالخالص والخالصة والخَلِيْصَة والخلصان واحد (٣).\nقال الشاعر:\nكُنْتَ أميني وكنْتَ خَالِصتِي ... وليس كل امرئ بمؤتَمَن (٤)\n﴿وَمُحَرَّمٌ عَلَى أَزْوَاجِنَا﴾ يعني: النساء ﴿وَإِنْ يَكُنْ مَيْتَةً﴾:\nقرأ أهل المدينة (٥): (تكن) بالتاء، (ميتةٌ) بالرفع (٦). على معنى:\n_________\n(١) وقرأ بها أيضًا: ابن جبير وأبو العالية والضحاك وابن أبي عبلة والزهري وابن عباس. \"المحتسب\" ١/ ٢٣٢، \"معاني القرآن\" ١/ ٣٥٨، \"الدر المصون\" ٣/ ١٩٧.\n(٢) وقرأ بها أيضًا: ابن مسعود وأبو رزين وعكرمة وابن يعمر وأبو حيوة والأعمش وأبو طالوت والمطوعي. \"مختصر شواذ القراءات\" لابن خالويه (٤١)، \"المحتسب\" ١/ ٢٣٢، \"إعراب القرآن\" للنحاس ١/ ٥٨٤، \"مشكل إعراب القرن\" لمكي ١/ ٢٩٣.\n(٣) انظر: المراجع السابقة.\n(٤) البيت في \"العقد الفريد\" ٣/ ٢٢١ بلفظ:\nكُنتَ خليلَي وكنتَ خالِصتي ... لِكل حيٍّ من أهلْهِ سَكَن\nمن رواية الأصمعي عن رجل من الأعراب، يرثي ولده. ووجدته بلفظ المصنف عند الألوسي في \"روح المعاني\" ٨/ ٣٥.\n(٥) في (ت): قرأ أبو جعفر وابن عامر: (وإن تكن) بالتاء.\n(٦) \"السبعة\" (ص ٢٧٠)، \"حجة القراءات\" (ص ٢٧٤)، \"معاني القرآن\" للفراء ١/ ٣٥٨.","vol":"12","page":231},{"text":"وإن تقع (الأنعام ميتةً) (١).\nوقرأ أهل مكَّة: (يَكُن) بالياء، (ميتةٌ) بالرفع (٢)، على معنى: وإن يقع ما في بطون الأنعام ميتةً.\nوقرأ الأعمش (٣): (وإن يكُن) بالتاء، (ميتةً) نصبًا، على معنى: وإن تكن النسمة أو الأجنة ميتة.\nوقوأ الباقون: ﴿يَكُنْ﴾ بالياء، ﴿مَيْتَةً﴾ بالنصب، ردَّوه إلى ﴿مَا﴾ (٤).\nويؤيِّد ذلك قوله: ﴿فَهُمْ فِيهِ شُرَكَاءُ﴾ ولم يقل: فيها.\n﴿سَيَجْزِيهِمْ وَصْفَهُمْ﴾ أي: بوصفهم، على وصفهم الكذب على الله، كقوله -﷿-: ﴿وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ﴾ (٥) والوصف والصفة واحد، كالوزن والزنة، والوعد والعدة، ﴿إِنَّهُ حَكِيمٌ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1298>١٤٠ </span>- ﴿قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلَادَهُمْ سَفَهًا بِغَيْرِ عِلْمٍ﴾.\nنزلت في ربيعة ومضر وأفناء العرب، الذين كانوا يدفنون بناتهم أحياء؛ مخافة السبي والفقر، إلاَّ ما كان من بني كنانة، فإنَّهم كانوا\n_________\n(١) ليست في (ت).\n(٢) قرأ بها ابن كثير والداجوني عن هشام. وهذا على تقدير (يكن) تامة. انظر: \"السبعة\" (ص ٢٧٠) \"معاني القرآن\" للفراء ١/ ٣٥٨، \"الكشف\" لمكي ١/ ٤٥٥.\n(٣) في (ت): أبو بكر.\n(٤) وهم: نافع وأبو عمرو وحمزة والكسائي وحفص ويعقوب. انظر المراجع السابقة.\n(٥) النحل: ٦٢.","vol":"12","page":232},{"text":"لا يفعلون ذلك (١).\nوقرأ أبو عبد الرحمن السلمي (٢) والحسن وأهل مكَّة والشام: (قتَّلوا) مشددًا، على التكثير، والباقون بالتخفيف (٣).\n﴿وَحَرَّمُوا مَا رَزَقَهُمُ اللَّهُ﴾ يعني: البحيرة والسائبة والوصيلة والحامي ﴿افْتِرَاءً عَلَى اللَّهِ﴾ حيث قالوا: إنَّ الله أمرهم بها ﴿قَدْ ضَلُّوا وَمَا كَانُوا مُهْتَدِينَ﴾.\n\n<span data-type=\"title\" id=toc-1299>١٤١ </span>- (قوله -﷿-) (٤): ﴿وَهُوَ الَّذِي أَنْشَأَ﴾:\nاخترع وابتدأ (٥) ﴿جَنَّاتٍ﴾: بساتين ﴿مَعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ﴾: مسموكات مرفوعات، وغير مرفوعات.\nقال ابن عباس - ﵄ -: ﴿مَعْرُوشَاتٍ﴾: ما انبسط على وجه الأرض وانتشر، ممَّا يُعرش، مثل: الكروم والقرع والبطيخ وغيرها (٦).\n﴿وَغَيْرَ مَعْرُوشَاتٍ﴾: ما قام على ساق وبسق، مثل: النخل والزرع\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ٥١ عن عكرمة. وانظر: \"زاد المسير\" ٣/ ١٣٤، \"معالم التنزيل\" ٣/ ١٩٤.\n(٢) من (ت).\n(٣) قرأ بالتشديد: ابن كثير وابن عامر، ووافقهما: الحسن والسلمي وابن محيصن. وقرأ باقي العشرة بالتخفيف. \"السبعة\" (ص ٢٧٠)، \"الكشف\" لمكي ١/ ٤٥٥، \"التذكرة في القراءات الثمان\" (ص ٣٣٦).\n(٤) من (ت).\n(٥) بياض في الأصل قدر كلمة.\n(٦) \"زاد المسير\" ٣/ ١٤٣، \"معالم التنزيل\" ٣/ ١٩٥، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٩٨.","vol":"12","page":233},{"text":"وسائر الأشجار.\nوقال الضحاك: ﴿مَعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ﴾: الكرم خاصة منها ما عرش، ومنها ما لم يعرش (١).\nوروي عن ابن عباس - ﵄ - أيضًا: إنَّ المعروشات: ما أنبته ورفعه (٢) الناس، وغير معروشات: ما خَرَجَ في البراري والجبال من الثمار (٣).\nيدلُّ عليه قراءة علي بن أبي طالب - ﵁ -: (مغروسات وغير مغروسات) بالغين والسين (٤).\n﴿وَالنَّخْلَ﴾ يعني: وأنشأ النخل ﴿وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ﴾: ثمره، وطعمه: الحامض والمرُّ والحلو، والجيِّد والرديء، وارتفع الأكل بالابتداء، و﴿مُخْتَلِفًا﴾ نعته، إلاَّ إنَّه لمَّا تقدَّم النعت على الاسم، وولي منصوبًا (٥)، نُصِبَ، كما تقول: عندي طبَّاخًا غلام\nوأنشد:\nالشر منتشر يلقاك عن عُرُضٍ ... والصالحات عليها مغلقًا بَابُ (٦)\n_________\n(١) \"معالم التنزيل\" ٣/ ١٩٥.\n(٢) ليست في (ت).\n(٣) \"زاد المسير\" ٣/ ١٣٤، \"فتح القدير\" ٢/ ٢٤٥، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٩٨ وبنحوه عند الطبري ٨/ ٥٢.\n(٤) ذكرها القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٩٨.\n(٥) في (ت): منعوتًا.\n(٦) البيت لجميل، يشكو ناسًا. انظر: \"أساس البلاغة\" ١/ ٦٣٢، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٩٨. وشطره الثاني عند ابن الأنباري في \"أسرار العربية\" (١٤٢).","vol":"12","page":234},{"text":"﴿وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا﴾ في المنظر ﴿وَغَيْرَ مُتَشَابِهٍ﴾ في الطعم (١)، مثل الرمانتين لونهما واحد، إحداهما حلوة، والأخرى حامضة. وقد مرَّ القول فيه.\n﴿كُلُوا مِنْ ثَمَرِهِ إِذَا أَثْمَرَ﴾: ولا تحرِّموه، كفعل أهل الجاهلية.\n﴿وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾.\nقرأ أهل مكِّة والمدينة والكوفة (إلَّا عاصمًا) (٢) (حِصَادِه) بكسر الحاء. الباقون بالفتح، وهما واحد، كالجِزار والجَزار والصِّرام والصَّرام (٣).\n\nواختلف العلماء في حكم هذِه الآية:\nفقال ابن عباس وطاووس والحسن وجابر بن زيد ومحمد ابن الحنفية وسعيد بن المسيب والضحاك وابن زيد: هي الزكاة المفروضة: العُشْر (ونصف العُشْر) (٤) (٥).\n_________\n(١) في (ت): في المطعم.\n(٢) من (ت).\n(٣) قرأ ابن كثير ونافع وحمزة والكسائي وأبو جعفر وخلف (حصاده) بكسر الحاء، وهي لغة أهل الحجاز، وقرأ عاصم وأبو عمرو وابن عامر (حصاده) مفتوحة الحاء، وهي لغة أهل نجد. \"السبعة\" (ص ٢٧١)، \"النشر\" ٢/ ٣٠٠، \"الكشف\" لمكي ١/ ٤٥٦ ..\n(٤) من (ت).\n(٥) أخرجه الطبري عن الحسن ٨/ ٥٣ - ٥٥، وابن عباس، وجابر بن زيد وسعيد وطاوس ومحمد ابن الحنفية والضحاك وابن زيد. وانظر: ابن أبي حاتم في \"تفسير القرآن العظيم\"، ٥/ ١٣٩٨، \"مصنف ابن أبي شيبة\" ٤/ ٣٠٠ - ٣٠٣ (١٠٥٦٥، ١٠٥٦٨: ١٠٥٦٩، ١٠٥٧٣، ١٠٥٧٧، ١٠٥٧٨، ١٠٥٨٠، ١٠٥٨١).","vol":"12","page":235},{"text":"وقال عليُّ بن الحسين وعطاء وحمَّاد والحكم: هو حق في المال، سوى الزكاة (١).\nقال مجاهد: إذا حصدت، فحضرك المساكين، فاطرح لهم منه، وإذا دسْتَهُ وذَرَّيتَهَ، فاطرح لهم منه، وإذا أكدسته فاطرح لهم منه، وإذَا عَرفْتَ كَيْلَهُ، فاعزل زكاته (٢).\nوقال إبراهيم: هو الضِّغْث (٣).\nوقال الربيع: لقاط السنبل (٤).\nوقال مجاهد: كانوا يعلِّقون العِذْقَ عند الصرام، فيأكل منه الضيف، ومَنْ مرَّ (٥).\nوقال يزيد بن الأصم: كان أهل المدينة إذا صرموا يجيئون بالعِذْقِ، فيُعلِّقونه في جانب المسجد، فيجيء المسكين، فيضربه بعصاه، فيسقط منه، فيأخذه (٦).\n_________\n(١) \"جامع البيان\" عن عطاء ٨/ ٥٥، وحماد.\n(٢) \"جامع البيان\" ٨/ ٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٩٥١)، \"سنن سعيد بن منصور\" (٨٦٩)، \"مصنف ابن أبي شيبة\" (١٠٤٧٧). وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٠٠، \"فتح القدير\" ٢/ ٢٤٦.\n(٣) \"جامع البيان\" عن إبراهيم ٨/ ٥٦ - ٥٧. \"مصنف ابن أبي شيبة\" ٤/ ٣٠٢ (١٠٥٧٥ - ١٠٥٧٦).\n(٤) \"جامع البيان\" ٨/ ٥٧، \"معالم التنزيل\" ٣/ ١٩٥، \"بحر العلوم\" ١/ ٥٠٧.\n(٥) \"تفسير عبد الرزاق\" ٢/ ٢١٩، \"جامع البيان\" ٨/ ٥٧. وانظر: \"معالم التنزيل\" ٣/ ١٩٥.\n(٦) \"جامع البيان\" ٨/ ٥٧. وانظر: \"معالم التنزيل\" ٣/ ١٩٥.","vol":"12","page":236},{"text":"وقال سعيد بن جبير وعطيَّة: كان هذا قبل الزكاة، فلمَّا فرضت الزكاة نسخ هذا (١).\nوقال سفيان: سألت السدي عن هذِه الآية؟ فقال: نسخها العُشْر ونصف العُشْر، قلت: عمَّن؟ قال: عن العلماء (٢).\nوقال مقسم عن ابن عباس ﵄: نَسَخَتِ الزكاةُ كلَّ نفقة في القرآن (٣).\n﴿وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ﴾:\nقال ابن عباس ﵄: كان رجال يتبرعون عند الصِّرام، فيقول الرجل: لا أمنع سائلا، حتَّى أمسي. فعمد ثابت بن قيس بن شمَّاس - ﵁ - إلى خمسمائة نخلة فجذها، ثمَّ قسَّمها في يوم واحد، ولم يترك لأهله شيْئًا، فنزلت: ﴿وَلَا تُسْرِفُوا﴾ أي: لا تعطوه (٤) كلّه (٥).\n_________\n(١) \"جامع البيان\" عن سعيد ٨/ ٥٨، وانظر: \"تفسير القرآن العظيم\" ٦/ ١٨٩، \"أحكام القرآن\" لابن العربي ٢/ ٧٥٧، \"المحرر الوجيز\" ٢/ ٣٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٠٠.\n(٢) \"جامع البيان\" ٨/ ٥٨ مختصرًا، \"مصنف ابن أبي شيبة\" ٤/ ٣٠٢ (١٠٥٧٤).\n(٣) أخرجه أبو عبيد القاسم بن سلام في \"الناسخ والمنسوخ\" (٤٣) من طريق الحكم بن عبد الله عن ابن عباس به. وفي إسناده الحجاج بن أرطاة، صدوق، كثير الخطأ والتدليس، كما في \"تقريب التهذيب\" (١١١٩) ولم يصرح بالسماع.\n(٤) في (ت): تعطوا.\n(٥) \"زاد المسير\" ٢/ ١٣٦، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٠، \"الوسيط\" للواحدي، ٢/ ٣٣٠. وهو بلفظ مختصر عند الطبري عن ابن جريج ٨/ ٦١.","vol":"12","page":237},{"text":"وقال السدي: ﴿وَلَا تُسْرِفُوا﴾ أي: ولا تعطوا أموالكم؛ فتقعدوا فقراء (١).\nوقال سعيد بن المسيّب: لا تمنعوا الصدقة (٢).\nوقال يمان بن رئاب: ولا تُبذِّروا تبذيرًا.\nوقال مقاتل وعطية العوفي: لا تشركوا الأصنام (٣) في الحرث والأنعام (٤).\nوقال الزهري: لا تنفقوا في المعصية (٥).\nوقال مجاهد: لو كان أبو قُبيس ذهبًا لرجل فأنفقه في طاعة الله، لم يكن مسرفًا، أو مدًّا في معصية الله، كان (٦) مسرفًا (٧).\nوفي هذا المعنى قيل لحاتم الطائي: لا خير في السرف، فقال: لا سَرَف في الخير (٨).\n_________\n(١) \"جامع البيان\" ٨/ ٦١.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٦١ وفي إسناده أبو بكر بن عبد الله بن أبي سبْرة. قال الحافظ ابن حجر فيه، كما في \"تقريب التهذيب\" (٧٩٧٣): رموه بالوضع.\n(٣) من (ت) وفي الأصل: (الأنعام).\n(٤) \"تفسير مقاتل\" ١/ ٤٠٤، \"معالم التنزيل\" للبغوي ٣/ ١٩٦.\n(٥) \"معالم التنزيل\" ٣/ ١٩٦.\n(٦) في (ت): لكان.\n(٧) انظر ابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٩٦٢). وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٠، \"معالم التنزيل\" ٣/ ١٩٦.\n(٨) \"التفسير الكبير\" للرازي ١٣/ ١٧٦، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٠. وضعَّف القرطبي هذا القول.","vol":"12","page":238},{"text":"وقال محمد بن كعب: السرف: أن لا تعطي (١) في حق (٢).\nوقال عبد الرحمن بن زيد بن أسلم: الإسراف: ما لا يقدر على ردِّه إلى الصلاح، والفساد: ما يقدر على ردِّه إلى الصلاح (٣).\nوقال النضر بن شميل: الإسراف: التبذير والإفراط، والسرف: الغفلة والجهل (٤).\nوقال إياس بن معاوية: ما جاوزت به أمر الله فهو سرف وإسراف (٥).\nوروى ابن وهب (٦) عن (ابن زيد) (٧) قال: الخِطَابُ للسلاطين، يقول: لا تأخذوا فوق حقِّكم (٨) (٩).\n_________\n(١) في (ت): يعطوني.\n(٢) ابن أبي حاتم في \"تفسير القرآن العظيم\" (٧٩٦٣)، وزاد السيوطي في \"الدر المنثور\" ٣/ ٩٤. نسبته لأبي الشيخ.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١١.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي. سابق.\n(٥) \"جامع البيان\" ٨/ ٦١، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٠، \"معالم التنزيل\" ٣/ ١٩٦.\n(٦) أبو محمد، عبد الله بن وهب بن مسلم، الفهري المصري، عالم عامل فقيه ثقة.\n(٧) في (ت) (زيد).\n(٨) في (ت): حقوقكم.\n(٩) \"جامع البيان\" ٨/ ٦١. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٠، \"معالم التنزيل\" ٣/ ١٩٦، \"فتح القدير\" ٢/ ٢٤٥.","vol":"12","page":239},{"text":"<span data-type=\"title\" id=toc-1300>١٤٢ </span>- قوله: ﴿وَمِنَ الْأَنْعَامِ﴾\nيعني: وأنشأ من الأنعام ﴿حَمُولَةً﴾ وهي: كلُّ ما يُحمل عليها وُيركب، مثل: كبار الإبل والبقر والخيل والبغال والحمير، وسمِّيت بذلك؛ لإنَّها تَحْمِل.\nقال عنترة:\nما رَاعَنِي إلَّا حَمُولةُ أهلها ... وسط الركاب، تَسِفُّ حَبَّ الخِمْخِمِ (١)\nوالحمولة: الأحمال (٢).\nقال أهل اللغة: (الفَعُولة) بفتح الفاء إذا كانت بمعنى الفاعل، استوى فيها المذكَّر والمؤنّث، نحو قولك: رجل فَروقة، وامرأة فروقة: للجبان الخائف، ورجل صَرورة وامرأة صرورة: إذا لم يحجَّا (٣).\nوإذا كانت بمعنى (المفعول) فُرِّقَ بين الذكر والأُنثى بالهاء، كالحَلوبة والرَكوبة.\n_________\n(١) \"ديوان عنترة\" (ص ١٧٣) بلفظ: وسط الديار. والخمخم: نبات تأكله الإبل؛ وذلك أنهم كانوا مجتمعين في الربيع، فلما يبس البقل، سفَّت حب الخمخم، فكان ذلك نذيرًا بوشك فراقهم. وانظر: \"لسان العرب\" ١٢/ ١٩١، \"العين\" ٤/ ١٤٧، \"خزانة الأدب\" ٧/ ٣٩٢، \"جمهرة أشعار العرب\" (١٦٢)، \"جامع البيان\" ١٢/ ٧٨، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٢.\n(٢) \"المحكم\" لابن سيده ٣/ ٣٧٠، \"اللسان\" ١١/ ١٤٧.\n(٣) انظر: \"المزهر في علوم اللغة\" للسيوطي ٢/ ١٨٤، \"شرح شافية ابن الحاجب\" ٢/ ١٣٩، \"الأصول في النحو\" لابن السراج ٣/ ١٩.","vol":"12","page":240},{"text":"﴿وَفَرْشًا﴾: الفرش (١): ما يؤكل ويحلب، ولا يُحمل عليه، مثل: الغنم والفُصْلان والعجاجيل، سمِّيت فَرْشًا؛ لِلَطَافة أجسامها، وقُرْبها من الفريش، وهي الأرض المستوية (٢).\nوأصل الفردش: الخفة واللطافة، ومنه فراشة القُفْل، وفراش العظام، وفرالش الطائر، والفرش - أيضًا: نبت ملتصق بالأرض، يرعاه الإبل (٣).\nقال الراجز:\nكَمِشْفَرِ النَّابِ يَلُوْكُ الفَرْشَا (٤)\nوالفرلش: الصغار والأولاد من الأنعام (٥).\nقال الراجز (٦):\nأورثتني حمولة وفرشا\nأَمَشُّهَا في كلّ يوم مَشا\n_________\n(١) من (ت).\n(٢) انظر: \"لسان العرب\" ٦/ ٣٢٦ (فرش)، \"مقاييس اللغة\" لابن فارس ٤/ ٣٨٨ (فرش).\n(٣) انظر \"المعاجم اللغوية\" الواردة، في هامش (٢) و(٤).\n(٤) البيت غير منسوب في \"لسان العرب\" ٦/ ٣١٦، \"تهذيب اللغة\" ١١/ ٣٤٨، (فرش)، \"تاج العروس\" ١٧/ ٣٠٠، \"المحكم\" لابن سيده ٨/ ٥٠، \"البحر المحيط\" لأبي حيان ٤/ ٢٣٧.\n(٥) السابق.\n(٦) في \"تهذيب اللغة\" ١١/ ٢٩٢ (مش): مششْتُ الناقة أَمُشُّها مشًّا، إذا حلبت =","vol":"12","page":241},{"text":"وقال:\nوحوينا الفَرشَ من أنعامكم ... والحمولاتِ ورَبّاتِ الحجَل (١)\n﴿كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ﴾: في تحريم الحرث والأنعام. ﴿إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ﴾.\nثمَّ بيَّن الحمولة والفرش، فقال:\n\n<span data-type=\"title\" id=toc-1301>١٤٣ </span>- ﴿ثَمَانِيَةَ أَزْوَاجٍ﴾\nنصبها على البدل من الحمولة (٢) والفرش -يعني: وأنشأ من الأنعام ثمانية أزواج، أي: أصناف ﴿مِنَ الضَّأْنِ اثْنَيْنِ﴾: فالذكر زوج، والأُنثى زوج، والضأن: النعاج، وجمعه: ضئين، وواحده: ضائن، والأُنثى: ضائنة، والجمع: ضوائنا (٣).\n_________\n= وتركت في الشرع بعض اللبن. والبيت غير منسوب في \"النكت والعيون\" للماوردي ٢/ ١٧٩، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٢، \"الأمالي\" للقالى ٢/ ١٧٠، \"البحر المحيط\" ٤/ ٢٣٧.\n(١) قائله ابن مسلمة كما في \"النكت والعيون\" للمارودي ٢/ ١٧٩، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٢، \"البحر المحيط\" ٤/ ٢٣٧.\n(٢) \"التبيان في إعراب القرآن\" ١/ ٥٤٤، \"مشكل إعراب القرآن\" لمكى ١/ ٢٧٥، وانظر: \"الكشاف\" ٢/ ٦٩.\n(٣) انظر من كتب اللغة: \"لسان العرب\" ١٣/ ٢٥٧ (ضأن)، \"المحكم\" ٨/ ٢٢٤ (ضأن) \"تاج العروس\" ٣٥/ ٣٢٢.\nومن كتب التفسير: \"جامع البيان\" ٨/ ٦٧، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٣، \"معالم التنزيل\" ٣/ ١٩٦.","vol":"12","page":242},{"text":"وقرأ طلحة والحسن وعيسى: (مِنَ الضَّأَنِ) مفتوحة الهمزة (١).\nوالباقون ساكنة الهمزة (٢)، وتميم تهمزه، وسائر العرب لا تهمزه.\n﴿وَمِنَ الْمَعْزِ اثْنَيْنِ﴾: والمَعْزُ والمِعْزى جمع لا واحد له من لفظه، فأمَّا الماعز فجمعه: مَعِيز، وجمع الماعزة: مَواعِز (٣).\nوقرأ أهل المدينة والكوفة: (مِنَ المِعْزِ) ساكنة العين، والباقون بالفتح (٤).\nوفي مصحف أُبيٍّ: (مِنَ المِعزى) (٥).\nوقرأ أبان بن عثمان: (مِنَ الضَّأنِ اثنانِ وَمِنَ المعز اثنان) (٦).\n﴿قُلْ﴾: يا محمد ﴿آلذَّكَرَيْنِ حَرَّمَ﴾ الله عليكم، ذكر (٧) الضأن\n_________\n(١) \"مختصر شواذ القراءات\" لابن خالويه (٤١)، \"المحتسب\" ١/ ٢٣٤، \"معاني القرآن\" للأخفش ٢/ ٢٩٠، \"الدر المصون\" ٣/ ٢٠٢.\n(٢) وهي القراءة المتواترة.\n(٣) \"جامع البيان\" ٨/ ٦٧، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٤، \"اللسان\" ٥/ ٤١٠ (معز).\n(٤) قرأ ابن كثير والبصريان وابن عامر من غير طريق الداجوني عن هشام بفتح العين، وروى الداجوني عن أصحابه عن هشام بسكون العين، وكذلك قرأ الباقون. \"النشر\" ٢/ ٣٠٠، \"السبعة\" (ص ٢٧١)، \"إعراب القرآن\" للنحاس ١/ ٥٨٧.\n(٥) \"مختصر شواذ القراءات\" (٤١)، \"الدر المصون\" ٣/ ٢٠٣، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٤.\n(٦) \"مختصر شواذ القراءات\" (٤١)، \"الدر المصون\" ٣/ ٢٠٣، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١١٤.\n(٧) في (ت): ذكري.","vol":"12","page":243},{"text":"والمعز ﴿أَمِ الْأُنْثَيَيْنِ﴾: أم أُنثييهما (١)، وانتصب قوله: ﴿آلذَّكَرَيْنِ﴾ بالتحريم ﴿أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ﴾ منهما ﴿نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-1302>١٤٤ </span>- ﴿وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ﴾\nوذلك؛ إنَّهم كانوا يقولون: هذِه أنعام وحرث حجر، وقالوا: ﴿مَا فِي بُطُونِ هَذِهِ الْأَنْعَامِ خَالِصَةٌ لِذُكُورِنَا * وَمُحَرَّمٌ عَلَى أَزْوَاجِنَا﴾، فحرَّموا البحيرة والسائبة والوصيلة والحامي (٢).\nفلما قام الإسلام (٣)، وثبتت الأحكام، جادلوا النبيَّ - ﷺ -، وكان خطيبهم يومئذٍ مالك بن عوف أبو الأحوص الجُشَمِي، فقال: يا محمد، بلغنا أنَّك تحرِّم ما كان آباؤنا يفعلونه؟ فقال له رسول الله - ﷺ -: \"لأنكم قد حرَّمتم أصنافًا من النعم على غير أصل ولا قياس، وإنما خلق الله تعالى هذِه الأزواج الثمانية للأكل والانتفاع بها، فمن أين حُرِّمت ذكران هذِه النعم على نسائكم دون رجالكم؟ أمن جهة الذكران أم من جهة الإناث، فإن زعمتم أن تحريمه (٤) من أجل الذكر (٥)، وجب أن تحرموا الأنثى؛ لأن للذكور فيه حظًّا، وإن\n_________\n(١) في (ت): أنثييها.\n(٢) في (ت): والحام.\n(٣) في (ت) وفي الأصل: الأعلام.\n(٤) في (ت): تحريمها.\n(٥) في (ت): الذكران.","vol":"12","page":244},{"text":"زعمتم إنَّ تحريمه من جهة الأنثى، وجب أن تحرموا الذكر (١)؛ لأن للإناث فيه حظًّا، (وإن زعمتم أن تحريمه) (٢) لاجتماع ماء الذكر والأنثى فيه واشتمال الرَّحِم عليه، وجب أن تحرِّموا الذكر والأنثى والحي والميِّت، لأنَّه لا يكون ولد إلاَّ من ذكر وأنثى، ولا تشتمل الرحم إلاَّ على ذكر أو أنثى، فَلِمَ تحرمون بعضًا وتحلِّون بعضًا؟ \" فسكت مالك وتحيَّر، فلما لزمَتْه الحجَّة، أخذ في الافتراء على الله فقال: كذا أمر الله (٣).\nفقال الله تعالى: ﴿أَمْ كُنْتُمْ شُهَدَاءَ﴾ حضورًا (٤) ﴿إِذْ وَصَّاكُمُ اللَّهُ بِهَذَا فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾.\nثمَّ بيَّن المحرمات، فقال:\n\n<span data-type=\"title\" id=toc-1303>١٤٥ </span>- ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾\nأي: شيئًا محرّمًا ﴿عَلَى طَاعِمٍ يَطْعَمُهُ﴾: آكلٍ يأكله.\nوقرأ علي بن أبي طالب - ﵁ -: (يطَّعمه) مُثَقَّل الطاء، أراد: يتطعَّمه، فأدغم (٥).\n_________\n(١) في (ت): الذكران للإناث. وفيها خطأ وزيادة.\n(٢) هذِه الجملة ليست في (ت).\n(٣) لم أجده مسندا، وهو عند البغوي في \"معالم التنزيل\" ٣/ ١٩٧.\n(٤) من (ت).\n(٥) \"البحر المحيط\" ٤/ ٢٤١، \"إعراب القرآن\" للنحاس ١/ ٥٨٨.","vol":"12","page":245},{"text":"وقرأت عائشة ﵂: (عَلَى طَاعِمٍ طَعِمَه) (١).\n﴿إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَمًا مَسْفُوحًا﴾: مُهراقًا سائلًا.\nقال عمران بن حدير: سألت أبا مِجْلَزْ عمّا يتلطَّخ باللحم من الدم، وعن القِدر يُرى فيها حُمرةُ الدم؟ فقال: لا بأس به؛ إنَّما نهى الله عن الدم المسفوح (٢).\nوقال إبراهيم: لا بأس في الدم (٣)، في عرق أو مخ، إلاَّ المسفوح الذي يعمد ذلك (٤).\nقال عكرمة: لولا هذِه الآية لاتَّبع المسلمون من العُروق ما يتبع اليهود (٥).\n﴿أَوْ لَحْمَ خِنْزِيرٍ فَإِنَّهُ رِجْسٌ﴾: خبيث حرام ﴿أَوْ فِسْقًا﴾: معصية ﴿أُهِلَّ﴾: ﴿لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ﴾ (٦).\n_________\n(١) \"مختصر شواذ القراءات\" لابن خالويه (٣٥)، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٢٣.\n(٢) \"جامع البيان\" ٨/ ٧٠ - ٧١. وانظر \"تفسير القرآن العظيم\" لابن كثير ٦/ ١٩٤.\n(٣) في (ت): بالدم.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٢٤، \"معالم التنزيل\" ٣/ ١٩٨.\n(٥) \"جامع البيان\" ٨/ ٧١.\n(٦) جاء في حاشية النسخة (ت) ما نصه: (وفسقًا)، عطف على ﴿لَحْمَ خِنْزِيرٍ﴾، ومحله ﴿أُهِلَّ لِغَيْرِ اللَّهِ بِهِ﴾ بالمذبوح نصب ... فسقًا، وسمي: فسقًا؛ لذبحه إياه على اسم غير الله تعالى أكثرهم ... السنة حرمت غير المذكور في الآية، قال ابن عباس نهى رسول الله - ﷺ - عن أكل ذي ناب ومخلب من الطير. كواشي اهـ.","vol":"12","page":246},{"text":"<span data-type=\"title\" id=toc-1304>١٤٦ </span>- ﴿وَعَلَى الَّذِينَ هَادُوا﴾\nيعني: اليهود ﴿حَرَّمْنَا كُلَّ ذِي ظُفُرٍ﴾: وهو ما لم يكن مشقوق الأصابع من البهائم والطير؛ مثل: الإبل والنعام والأوز والبط (١).\nوقال ابن زيد: هو الإبل فقط (٢).\nوقال القتيبي: هو (٣) كلُّ ذي مخلب من الطيور (٤)، وكل ذي حافر من الدواب، وحكاه عن (٥) بعض المفسِّرين (٦).\nوقيل (٧): سمّي الحافر ظُفُرًا؛ على الاستعارة (٨).\n_________\n(١) \"جامع البيان\" ٨/ ٧٢ - ٧٣، ورواه عن ابن عباس وسعيد ومجاهد وقتادة والسدي، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٤١٠، وما بعدها.\n(٢) \"جامع البيان\" ٨/ ٧٣. قال أبو حيان في \"البحر المحيط\" ٤/ ٢٤٥: وضعف هذا التخصيص.\n(٣) ساقطة من (ت).\n(٤) في (ت): الطير.\n(٥) في (ت): عنه.\n(٦) \"تأويل مشكل القرآن\" لابن قتيبة (١١٦)، وانظر: \"معالم التنزيل\" ٣/ ١٩٩، \"بحر العلوم\" للسمرقندي ١/ ٥٠٩، ٥١٠. قال الرازي: أما حمل الظفر على الحافر، فبعيدٌ من وجهين:\nالأول: أن الحافر لا يكاد يسمى ظفرًا.\nوالثاني: أنه لو كان الأمر كذلك، لوجب أن يقال: إنه تعالى حرم عليهم كل حيوان له حافر، وذلك باطل، لأن الآية تدل على أن الغنم والبقر مباحان لهم مع حصول الحافر لهما. \"التفسير الكبير\" ١٣/ ١٨٣.\n(٧) في (ت): وقال.\n(٨) \"معالم التنزيل\" ٣/ ٢٠٠. وقال الحكيم الترمذي: الحافر: ظفر، والمخلب: =","vol":"12","page":247},{"text":"وأنشد قول طرفة [يصف سارقًا] (١):\nفما رَقَد الوِلْدانُ حتّى رأيتُهُ ... عَلَى البَكْرِ يَمْرِيهِ بِسَاقٍ وحَافِرِ (٢)\nفجعل الحافر موضع القدم.\nوقرأ الحسن: (كُلَّ ذِي ظِفْر) مكسورة الظاء مسكنة الفاء (٣).\nوقرأ أبو السمال: (ظِفِر) بكسر الظاء والفاء، وهي لغة (٤).\n﴿وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا﴾ يعني: الثروب، وشحم الكليتين ﴿إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا﴾: ما عَلِقَ بالظهر والجنْب، أراد من داخل بطونهما ﴿أَوِ الْحَوَايَا﴾ يعني: المباعر ﴿أَوْ مَا اخْتَلَطَ بِعَظْمٍ﴾: مثل شحم الألية ﴿ذَلِكَ﴾: التحريم ﴿جَزَيْنَاهُمْ بِبَغْيِهِمْ﴾: بظلمهم؛ (عقوبة لهم) (٥)، بقتلهم الأنبياء، وصدِّهم عن سبيل الله،\n_________\n= ظفر، إلَّا أن هذا على قدره، وذاك على قدره، وليس هاهنا استعارة؛ ألا ترى أن كليهما يقص ويؤخذ منهما وكلاهما جنس واحد: عظم لين رخو. أصله من غذاء ينبت، فيقص، مثل ظفر الإنسان؟ وإنما سمي حافرًا؛ لأنه يحفر الأرض بوقعه عليها. وسمي مخلبًا، لأنه يخلب الطير برءوس تلك الإبر منها. انظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٢٥.\n(١) من (ت)، ولعل (سارقا) تحريف من (طارقا)، كما يظهر من كلام الشراح، والله أعلم.\n(٢) يصف الشاعر ضيفًا طارقًا أَسرع إِليه، فجعل له حافرًا. والبيت منسوب لجبيهاء الأسدي في \"اللسان\" ٤/ ٤٠٤ (حفر). \"تاج العروس\" ١١/ ٦٨ (حفر).\n(٣) \"مختصر شواذ القراءات\" (٤١)، \"إعراب القرآن\" للنحاس ١/ ٥٨٩.\n(٤) \"الدر المصون\" ٣/ ٢٠٦.\n(٥) في (ت): أي: بقتلهم.","vol":"12","page":248},{"text":"وأخذهم الربا، واستحلالهم أموال الناس بالباطل ﴿وَإِنَّا لَصَادِقُونَ﴾: في إخبارنا عن هؤلاء اليهود، وعمّا حرَّمنا عليهم من الشحوم واللحوم.\n\n<span data-type=\"title\" id=toc-1305>١٤٧ </span>- ﴿فَإِنْ كَذَّبُوكَ فَقُلْ رَبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ وَلَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ (١٤٧)﴾ (١).\n\n<span data-type=\"title\" id=toc-1306>١٤٨ </span>- ﴿سَيَقُولُ الَّذِينَ أَشْرَكُوا﴾:\nلمَّا ألزمتهم (٢) الحجَّة، وتبيَّنوا، وتيقنوا باطل ما كانوا عليه: ﴿لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا﴾ نحن ﴿وَلَا آبَاؤُنَا﴾ من قبل ﴿وَلَا حَرَّمْنَا﴾: ما حرَّمنا ﴿مِنْ شَيْءٍ﴾: من البحائر والسوائب وغير ذلك؛ لأنَّه قادر على أن (٣) يحول بيننا وبين ذلك؛ حتَّى لا نفعله، ولكنَّه رضي منا ما نحن عليه، من: عبادة الأصنام، وتحريم الحرث والأنعام، وأراده منَّا، وأمرنا به، فلم يَحُلْ بيننا وبين ذلك.\nفقال الله تعالى (٤)، تكذيبًا لهم، وردًّا عليهم: ﴿كَذَلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ﴾: من كفار الأمم الخالية ﴿حَتَّى ذَاقُوا بَأْسَنَا﴾\n_________\n(١) وجاء في النسخة (ت) ما نصه: (فإن كذبوك -يعني: بما تقول من التحريم والتحليل، واسعة -يعني: رحمته وسعت كل شيء، لا يعجل عليهم بالعقوبة، بأسه: يعني: عذابه. أبي الليث) اهـ.\n(٢) جاء في الأصل قوله: ألزمته. والصحيح ما أثبته من (ت).\n(٣) هكذا في (ت) وفي الأصل: أنه. وهو خطأ.\n(٤) ساقطة من (ت).","vol":"12","page":249},{"text":"عذابنا، فكذبهم في قولهم: إن الله رضي منا ما نحن عليه؛ لأنه لو لم يرضه وأراد غيره، لحال بيننا وبينه.\nوالدليل على أن التكذيب ورد في هذا، لا في قولهم: ﴿لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا﴾.\nقوله: ﴿كَذَلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ﴾: من التكذيب، ولو كان ذلك خبرا من الله جل ثناؤه عن كذبهم في قولهم: ﴿لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا﴾ لقال: كذلك كذَب الذين من قبلهم (١) بتخفيف الذال، فكان ينسبهم إلى الكذب لا إلى التكذيب.\nوقال الحسين بن الفضل: لو أخبروا بهذِه المقالة تعظيمًا وإجلالًا لله تعالى (٢) ومحرفة منهم به، لما عابهم ذلك؛ لأن الله تعالى (٣). قال: ﴿لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا﴾ (٤) وقال: ﴿مَا كَانُوا لِيُؤْمِنُوا إِلَّا أَنْ يَشَاءَ اللَّهُ﴾ (٥) وقال: ﴿فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ﴾ (٦) والمؤمنون يقولون هذا، ولكنَّهم قالوا ذلك تكذيبًا وتخرصًا وجدلًا، من غير معرفة بالله وبما يقولون (٧).\nنظيره قوله -﷿-: ﴿وَقَالُوا لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ﴾ قال الله\n_________\n(١) في (ت): قولهم. وهو خطأ.\n(٢) ساقطة من (ت).\n(٣) ساقطة من (ت).\n(٤) الأنعام: ١٠٧.\n(٥) الأنعام: ١١١.\n(٦) الأنعام: ١٤٩.\n(٧) \"معالم التنزيل\" ٣/ ٢٠١.","vol":"12","page":250},{"text":"تعالى: (١) ﴿مَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَخْرُصُونَ﴾ (٢) فقولهم هذا من غير علم منهم بالله تعالى (٣)، والمؤمنون يقولونه بعلم منهم بالله، ثمَّ قال: ﴿قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ﴾: من حظ وحجَّة، على ما تقولون ﴿فَتُخْرِجُوهُ لَنَا إِنْ تَتَّبِعُونَ إِلَّا الظَّنَّ﴾: من غير علم ويقين ﴿وَإِنْ أَنْتُمْ إِلَّا تَخْرُصُونَ﴾: تكذِّبون.\n_________\n(١) جاء في الأصل وفي (ت) بزيادة واو، وهو خطأ.\n(٢) الزخرف: ٢٠.\n(٣) من (ت).","vol":"12","page":251},{"text":"<span data-type=\"title\" id=toc-1307>١٤٩ </span>- ﴿قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ﴾\nالتامة الكافية على خلقه ﴿فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ﴾.\n\n<span data-type=\"title\" id=toc-1308>١٥٠ </span>- ﴿قُلْ هَلُمَّ شُهَدَاءَكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَذَا﴾\nأي: أحضروهم وأتوا بهم. فقالوا: نحن نشهد، فقال الله تعالى: ﴿فَإِنْ شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَهُمْ بِرَبِّهِمْ يَعْدِلُونَ﴾: يشركون.\n\n<span data-type=\"title\" id=toc-1309>١٥١ </span>- ثمَّ قال: ﴿قُلْ﴾: لهم، يا محمد ﴿تَعَالَوْا أَتْلُ﴾:\nأقرأ ﴿مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ﴾: حقًّا يقينا كما أوحى إليَّ ربِّي، وأمرني به، لا ظنًّا وكذبًا (١)، كما تزعمون.\n﴿أَلَّا تُشْرِكُوا بِهِ شَيْئًا﴾ اختلفوا في محل (أن):\nفقال بعضهم: محلُّه نصب (٢).\nثمَّ اختلفوا في وجه انتصابه:\nفقيل: معناه: حرَّم أن تشركوا، و(لَّا) صلة (٣)، كقوله: ﴿مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ﴾ (٤).\nوقيل: ﴿أَلَّا تُشْرِكُوا﴾ (٥).\n_________\n(١) جاء في الأصل: وكذب.\n(٢) \"معاني القرآن\" للنحاس ١/ ٣٤٦، \"إعراب القرآن\" للنحاس ٢/ ١٠٦.\n(٣) \"معالم التنزيل\" ٣/ ٢٠٣.\n(٤) الأعراف: ١٢.\n(٥) \"الأمالي\" لابن الشجري ١/ ٧٢.","vol":"12","page":252},{"text":"وقيل: أوحى وأوصى ﴿أَلَّا تُشْرِكُوا﴾ (١).\nوقيل: بدل مما حرَّم (٢).\nوقيل: تمَّ الكلامُ عند قوله: ﴿حَرَّمَ رَبُّكُمْ﴾ قال: ﴿عَلَيْكُمْ أَلَّا تُشْرِكُوا﴾ على الإغراء (٣).\nوقال بعضهم (٤): موضع أن رفع، معناه: هو أن لا تشركوا، خبر ابتداء مضمر، وما بعده يجوز أن يكون في محل النصب؛ عطفًا على قوله: ﴿أَلَّا تُشْرِكُوا﴾ وأن لا (٥)، ويجوز أن يكون جزمًا؛ على النهي، كقوله: ﴿قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ﴾ (٦): فعطف بالنهي على الخبر (٧)، كما قال الشاعر (٨):\nحجَّ وأوصى بسُلَيْمى الأعبُدا ... ألا تُرى ولا تُكلِّم أحدا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ٨١.\n(٢) ذكر هذِه الأقوال ابن الشجري في \"الأمالي\" ١/ ٧٣ - ٧٤. وانظر \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٣١.\n(٣) \"التبيان في إعراب القرآن\" للعكبري ١/ ٢٦٥، وقال أبو حيان في \"البحر المحيط\" ٤/ ٢٥١: وهذا بعيد؛ لتفكيك الكلام عن ظاهره.\n(٤) جوَّزه مكي في \"مشكل إعراب القرآن\" ١/ ٢٧٧، والطبري في \"الجامع\" ٨/ ٨١.\n(٥) جاء في الأصل بتكرار قوله (وأن لا) وفي نسخة (ت) (وأن) مكرره، ولعله خطأ من الناسخ.\n(٦) الأنعام: ١٤.\n(٧) بياض في الأصل.\n(٨) الأبيات من الرجز، وهي عند الفراء في \"معاني القرآن\" ١/ ٣٦٤، والطبري في \"جامع البيان\" ١٢/ ٢١٦. وقال محققه الأستاذ محمود شاكر: لم أعرف قائله.","vol":"12","page":253},{"text":"ولا يَزل شرابُها مُبَرّدا\n﴿وَبِالْوَالِدَيْنِ إِحْسَانًا وَلَا تَقْتُلُوا أَوْلَادَكُمْ مِنْ إِمْلَاقٍ نَحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ﴾ أي: لا تئدوا بناتكم خشية العيلة فإني رازقكم وإياهم. والإملاق: الفقر، ونفاد الزاد (١).\n﴿وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا﴾ يعني: علانية ﴿وَمَا بَطَنَ﴾ يعني: السرَّ.\nوقال المفسِّرون: كانوا في الجاهلية يستقبحون الزنا في العلانية ولا يرون به بأسًا في السرِّ، فحرَّم الله تعالى (٢) الزنا في العلانية والسر (٣).\nوقال الضحاك: ﴿مَا ظَهَرَ مِنْهَا﴾: الخمر (٤) ﴿وَمَا بَطَنَ﴾: الزنا (٥).\n﴿وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ﴾: قتلها، وهي نفس مؤمن أو معاهد ﴿إِلَّا بِالْحَقِّ﴾ يعني: بما أباح قتلها، وهي: الارتداد والقصاص والرجم.\n_________\n(١) \"جامع البيان\" ٨/ ٨٢، \"تهذيب اللغة\" ٩/ ١٨٢ (لقم).\n(٢) ساقطة (ت).\n(٣) \"جامع البيان\" عن عبد الله بن عباس من طريق علي بن أبي طلحة ٨/ ٨٣. وابن أبي حاتم في \"تفسير القرآن العظيم\" (٨٠٦٦)، وقال: وروي عن عطاء، عن عكرمة، وأبي صالح، وعلي بن حسين، وقتادة، والربيع بن أنس، والسدي نحو ذلك.\n(٤) من (ت).\n(٥) \"جامع البيان\" ٨/ ٨٤.","vol":"12","page":254},{"text":"[١٣٥٧] (أخبرنا أبو بكر الجوزقي (١) قال) (٢) أخبرنا أبو العباس الدغولي (٣)، قال: حدثنا محمد بن إسماعيل بن سالم (٤)، قال: ثنا إسحاق (٥) بن سليمان (٦)، قال: ثنا مغيرة بن مسلم (٧)، عن مطر الورّاق (٨) عن نافع (٩) عن ابن عمر أن عثمان أشرف على أصحابه فقال: علام تقتلونني؟ فإنَّي سمعتُ رسول الله - ﷺ - يقول: \"لا يحلُّ دم امرئ مُسلم إلاَّ بإحدى ثلاث: رجل زنى بعد إحصانه فعليه الرجم، أو قتل عمدًا فعليه القَوَد، أو ارتدَّ بعد إسلامه، فعليه القتل\"، فوالله ما زنيت في جاهلية ولا إسلام، ولا قتلت (١٠)\n_________\n(١) أبو بكر، محمد بن عبد الله الجوزقي، ثقة.\n(٢) من (ت).\n(٣) محمد بن عبد الرحمن بن محمد، الإمام الحافظ المجود.\n(٤) الصائغ الكبير أبو جعفر، صدوق.\n(٥) في (ت): الحسن.\n(٦) الرازي، أبو يحيى العبدي، مولى عبد القيس كوفي، نزل الري، أثنى عليه أحمد، وقال الحافظ: ثقة فاضل، مات سنة (٢٠٠ هـ) وقيل قبلها. انظر: \"تهذيب الكمال\" ٢/ ٤٢٩، \"التقريب\" (٣٥٧).\n(٧) المغيرة بن مسلم القسملي، أبو سلمة السراج، ولد بمرو وسكن المدائن، روى له البخاري في الأدب، والترمذي والسنائي وابن ماجه قال الحافظ: صدوق.\nانظر \"تهذيب الكمال\" ٢٨/ ٣٩٥، \"التقريب\" (٦٨٥٠).\n(٨) مَطَر بن طهمان الوراق أبو رجاء السلمي، صدوق كثير الخطأ وحديثه عن عطاء ضعيف.\n(٩) مولى ابن عمر، ثقة ثبت فقيه مشهور.\n(١٠) في (ت): ولا قتلنا.","vol":"12","page":255},{"text":"أحدًا، فأقيد نفسي به (١)، ولا ارتددت منذ أسلمت، إنَّي أشهد أن لا إله إلاَّ الله وأن محمدًا عبده ورسوله (٢).\n﴿ذَلِكُمْ﴾: الذي ذكرت ﴿وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ﴾\n\n<span data-type=\"title\" id=toc-1310>١٥٢ </span>- ﴿وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ﴾:\nيعني: بما فيه صلاحه وتثميره.\nقال مجاهد: هو التجارة فيه (٣).\nوقال الضحاك: هو أن يبتغي له فيه، ولا يأخذ من ربحه شيئًا (٤).\nوقال ابن زيد: هو أن يأكل بالمعروف، إن افتقر، وإن استغنى فلا يأكل (٥).\n_________\n(١) ساقطة من (ت).\n(٢) [١٣٥٧] الحكم على الإسناد.\nإسناده عند المصنف جيد؛ فيه محمد بن إسماعيل، ومغيرة بن مسلم، صدوقان. ومطر الوراق صدوق كثير الخطأ.\nالتخريج.\nمن هذا الوجه أخرجه الإمام أحمد في \"المسند\" ١/ ٦٣ (٤٥٢)، والنسائي كتاب تحريم الدم، باب الحكم في المُرتد ٧/ ١٠٣ من هذا الوجه. لكن للحديث طريق آخر عن أبي أمامة سهل بن حنيف، قال: كنا مع عثمان، وهو محصور في الدار وذكر نحوه، أخرجها الإمام أحمد في \"المسند\" ١/ ٦١ - ٦٢ (٤٣٧)، وأبو داود كتاب الديات، باب الإمام يأمر بالعفو في الدم (٤٥٠٢)، والبيهقي ٨/ ١٨، والنسائي كتاب تحريم الدم، باب ذكر ما يحل به دم المسلم ٧/ ٩١ بسند صحيح.\n(٣) \"جامع البيان\" ٨/ ٨٤. وانظر \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٣٤، \"معالم التنزيل\" ٣/ ٢٠٤.\n(٤) \"جامع البيان\" ٨/ ٨٤، وانظر: \"معالم التنزيل\" ٣/ ٢٠٤.\n(٥) \"جامع البيان\" ٨/ ٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٨٠٨٤).","vol":"12","page":256},{"text":"وقال الشعبي: مَنْ خالط مال اليتيم حتَّى يُفْضِل عليه، فليخالطه، ومَنْ خالطه؛ ليأكل منه فليَدَعْه ﴿حَتَّى يَبْلُغَ أَشُدَّهُ﴾ (١)\nقال يحيى بن يعمر: حتى يحتلم (٢).\nقال الشعبي: الأشُد: الحلم حيث يكتب له الحسنات وتكتب عليه السيئات (٣).\nوقال أبو العالية: حتَّى يعقل وتجتمع قوَّته (٤).\nوقال الكلبي: الأَشُد: ما بين ثمانية عشر إلى ثلاثين سنة (٥).\nوقال السدِّي: هو ثلاثون (٦) سنة، ثمَّ جاء بعدها حتّى إذا بلغوا النكاح (٧).\nوالأَشُدْ: جمع شَدٍّ، مثل: قَدَّ وأقُدَّ، وسَدَّ وأَسَدُّ، وهو استحكام قوة شبابه وسنه، ومنه شد النهار وهو ارتفاعه، يقال: أتيته شدّ [النهار ومد النهار] (٨) (٩).\n_________\n(١) لم أجد الأثر مسندًا عن الشعبي.\n(٢) ورد هذا المعنى عن ربيعة وعن مالك وغيرهم. انظر: \"جامع البيان\" ٨/ ٨٥.\n(٣) \"جامع البيان\" ٨/ ٨٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" \"٨٠٨٨\".\n(٤) \"معالم التنزيل\" ٣/ ٢٠٤.\n(٥) \"معالم التنزيل\" ٣/ ٢٠٤.\n(٦) من (ت) وفي الأصل: ثلاثين.\n(٧) \"المحرر الوجيز\" ٢/ ٣٦٣.\n(٨) بياض في الأصل.\n(٩) أخرجه الطبري في \"جامع البيان\" ٨/ ٨٥. وانظر: \"لسان العرب\" ٣/ ٢٣٢ (شدد).","vol":"12","page":257},{"text":"وكان المُفَضَّلُ بن محمد الضبي ينشد بيت عنترة:\nعهدي به شدُّ النهار كأنَّمَا ... خُضِبَ البنان ورأسه بالعظلم (١)\nوقال آخر:\nتطيف به شد النهار ظعينةٌ ... طويلة أنقاء اليدين سَحُوقُ (٢)\nوليس بلوغ الأشد مما يبيح قرب ماله بغير الأحسن، وتقدير الكلام: وَلا تَقْرَبُوا مَالَ اليَتِيمِ إِلا بالتي هي أَحْسَنُ على الأمد حَتَّى يَبْلُغَ أَشُدَّهُ، فادفعوا إليه ماله إن كان رشيدًا.\n﴿وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ﴾: بالعدل ﴿لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا﴾ أي: طاقتها في إيفاء الكيل والوزن.\n_________\n(١) من معلقته المشهورة وانظر \"ديوانه\" ص ٢٧، وهذا البيت من أبيات وصف فيها بطلًا مثله، يقول قبله:\nلما رآني قد قصدت أريده ... أبدى نواجذه لغير تبسم\nفطعنته بالرمح ثم علوته ... بمهند صافي الحديدة مخذم\nالعظلم: صبغ أحمر. يصف قتيلًا سال دمه، فخضب رأسه وأطرافه، لا حراك به.\nوانظر: \"جامع البيان\" ٨/ ٨٥، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٣٥، \"البحر المحيط\" ٤/ ٢٥٢، \"خزانة الأدب\" ٩/ ٤٨٦.\n(٢) السحوق هي المرأة الطويلة. البيت أورده الطبري في \"جامع البيان\" [ط. شاكر] ١٢/ ٢٢٢ وقال محققه: لم أعرف قائله، وهو غير منسوب في \"اللسان\" ١٠/ ١٥٤، \"المحكم\" ٢/ ٥٦١، \"تاج العروس\" ٢٥/ ٤٣٨، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٣٦.","vol":"12","page":258},{"text":"وقال أهل المعاني (١): معناه: إلاَّ ما يسعها وَيَحِلُّ لَهَا، ولا يخرج فيه، ولا يُضَيَّقُ عنه، وذلك أنَّ الله تعالى علم من عباده أنَّ كثيرًا منهم تضيق نفسه عن أن تطيب لغيره بما لا يجب عليها له، فأمر المعطي بإيفاء ربِّ الحق حقه الذي هو له (٢)، ولم يكلِّفه الزيادة؛ لما في الزيادة عليه من ضيق نفسه بها، وأمر صَاحِبَ الحق بأخذ حقّه، ولم يكلفه الرضا بأقل منه؛ لما في النقصان عنه من ضيق نفسه، فلم يكلِّف نفسًا منها إلاّ ما لا تَحرُّجَ فيه ولا يضيق عنه.\nقال ابن عباس ﵄: إنكم -معشر الأعاجم- قد وليتم أمريْن بهما هلك من كان قبلكم (٣): المكيال والميزان (٤).\n﴿وَإِذَا قُلْتُمْ فَاعْدِلُوا﴾: فاصدقوا في الحكم والشهادة ﴿وَلَوْ كَانَ ذَا قُرْبَى﴾ محذوف الاسم، يعني: ولو كان المحكوم والمشهود عليه ذا قرابة ﴿وَبِعَهْدِ اللَّهِ أَوْفُوا ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُونَ﴾: تتَّعظون.\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٣٦، \"التفسير الكبير\" للرازي ١٣/ ٢٣٥ \"معالم التنزيل\" ٣/ ٢٠٤، \"الوسيط\" ٢/ ٣٣٨.\n(٢) ليست في (ت).\n(٣) ليست في (ت).\n(٤) أخرجه ابن جرير الطبري في \"جامع البيان\" ٢٧/ ١١٨ عن أبي المغيرة عن ابن عباس موقوفًا عليه وأخرجه كذلك البيهقي في \"السنن الكبرى\" ٦/ ٣٢، وهناد في \"الزهد\" ٢/ ٣٥٨ عن كريب عن ابن عباس.\nوأخرجه الترمذي في \"الجامع\" كتاب البيوع، باب ما جاء في المكيال والميزان (١٢١٧) مرفوعًا ثم ضعفه، وقال: وقد روي بإسناد صحيح عن ابن عباس موقوفًا.","vol":"12","page":259},{"text":"قال ابن عباس - ﵄ -: هذِه الآيات محكمات لم ينسخهنَّ شيء في جميع الكتب، وهنَّ محرَّمات علي بني آدم كلُّهن، وهنُّ أُمُّ الكتاب، مَنْ عمل بهن دخل الجنَّة، ومَنْ تركهن دخل النار (١).\nوقال كعب الأحبار: والذي نفس كعب بيده، إنَّ هذا لأوَّل شيء في التوراة: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: ﴿قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ﴾ إلى آخر الآية (٢).\nوقال الربيع بن خثيم لأصحابه: ألا أقرأ عليكم صحيفة عليها خاتم محمد لم يُفكَّ؟ فقرأ هذِه الآية (٣): ﴿قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ﴾ (٤).\n\n<span data-type=\"title\" id=toc-1311>١٥٣ </span>- ﴿وَأَنَّ هَذَا﴾:\nالذي: وصَّاكم به في هاتيْن الآيتيْن ﴿صِرَاطِي﴾: طريقي وديني\n_________\n(١) أخرجه مختصرًا الطبري في \"جامع البيان\" ٨/ ٨٦ - ٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٨٠٥٧)، وغيرهما. وفي إسنادهما عبد الله بن قيس، وعليه مدار الأثر، وهو مجهول، كما قال الحافظ بن حجر في \"تقريب التهذيب\" (٣٥٤٥) وانظر: \"المحرر الوجيز\" ٢/ ٣٦١.\n(٢) \"جامع البيان\" (١٤١٥٧) وقال محققه: إسناده صحيح إلى كعب الأحبار، وابن الضريس في \"فضائل القرآن\" (١٩٨)، والطبرائي في \"الأوائل\" (٤٤).\n(٣) جاء في الأصل قوله (الآية). والصحيح ما أثبته من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ٨٧، \"الزهد\" لابن المبارك (٣١)، \"الطبقات الكبرى\" لابن سعد ٦/ ١٨٦ - ١٨٧. كلهم من طرق عن الربيع بن خثيم، وإسناد ابن المبارك صحيح، وأخرج الترمذي في \"الجامع\" كتاب تفسير القرآن، باب من سورة الأنعام (٣٠٧٠) نحوه عن عبد الله بن مسعود، وقال: حسن غريب.","vol":"12","page":260},{"text":"﴿مُسْتَقِيمًا﴾: مستويًا قويمًا ﴿فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ﴾: يعني: الطرق المختلفة التي عداها مثل اليهودية والنصرانية والمجوسية وسائر البدع والضلالات ﴿فَتَفَرَّقَ﴾: فتميد (١) وتخالف وتشتت ﴿بِكُمْ عَنْ سَبِيلِهِ﴾: عن طريقه وعن دينه الذي أرتضى، وبه أوصى ﴿ذَلِكُمْ﴾: الذي ذكرت ﴿وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ﴾\n\n<span data-type=\"title\" id=toc-1312>١٥٤ </span>- (قوله -﷿-) (٢): ﴿ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ﴾\nيعني: ثمَّ قل لهم يا محمد: آتينا موسى الكتاب؛ (لأن موسى -﵇- أُوتِي الكتاب، قبل محمد - ﷺ - (٣).\nوقيل (٤): (ثمَّ) بمعنى الواو، يعني: وآتينا موسى الكتاب، لأنَّهما حرفا عطف، وقال الشاعر:\nقل لمن ساد ثمَّ ساد أبوه ... ثمَّ قد ساد قبل ذلك جدّهُ (٥)\n﴿تَمَامًا﴾ نصب؛ على القطع، وقيل: على التفسير (٦) ﴿عَلَى الَّذِي\n_________\n(١) جاء في الأصل قوله (فتميد). والصحيح ما أثبته من (ت).\n(٢) من (ت).\n(٣) من (ت).\n(٤) \"معاني القرآن\" للنحاس ٢/ ٥٢٠، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٤٣.\n(٥) البيت لأبي نواس في \"ديوانه\" (ص ٢٩٤). وانظر: \"خزانة الأدب\" ١١/ ٣٧، \"مغنى اللبيب\"، (ص ١٥٩)، \"همع الهوامع\" ٣/ ١٩٥، \"المحرر الوجيز\" ٤/ ٥١٩، \"تفسير القرآن العظيم\"، ٦/ ٢٢٣.\n(٦) \"مشكل إعراب القرآن\" لمكي، ١/ ٢٧٨، \"البيان\" لابن الأنباري ١/ ٣٥٠.","vol":"12","page":261},{"text":"أَحْسَنَ﴾ قال بعضهم: معناه: تمامًا على المحسنين. ويكون (الذي) بمعنى: مَن، وتقديره: على الذين أحسنوا. لفظه واحد (١) ومعناه جمع، كما تقول: أُوصي (٢) بمالي للذي غزا وحجَّ؛ يريد الغازين والحاجين.\nوقال الشاعر:\nشَبُّوا على المجد وشابوا واكتهل\nيريد: واكتهلوا.\nيدلُّ عليه قراءة عبد الله بن مسعود - ﵁ -: (عَلَى الذِينَ أَحْسَنُوا) (٣).\nوقال أبو عبيدة: معناه: على كل مَنْ أحسن.\nومعنى هذا القول أتممنا فضيلة موسى بهذا الكتاب، على المحسنين -يعني: أظهرنا فضلَه عليهم، والمحسنون: هم الأنبياء والمؤمنون.\nوقيل (٤): معناه: ثمَّ آتينا موسى الكتاب تمامًا؛ للمحسنين - يعني: تتميمًا منَّا للأنبياء والمؤمنين الكتب (٥).\n_________\n(١) في (ت) وفي الأصل: واحدة.\n(٢) في (ت): أفرض.\n(٣) \"معاني القرآن\" للنحاس ٢/ ٥١٩، \"معاني القرآن\" للفراء ١/ ٣٦٥، \"جامع البيان\" ٨/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٤٣، \"معالم التنزيل\" ٣/ ٢٠٥، \"المحرر الوجيز\" ٢/ ٣٦٤.\n(٤) انظر: \"بحر العلوم\" لأبي الليث السمرقندي ١/ ٥١٣.\n(٥) في (ت): (الكتاب).","vol":"12","page":262},{"text":"﴿عَلَى﴾ بمعنى اللام، كما تقول: أتم عليه وأتم له.\nقال الراعي:\nرعته أشهرًا وخلا عليها ... فطار التي منها واستعارا (١)\nأراد: وخلا لها.\nوقيل (٢): (الذي) بمعنى: ما -يعني (٣): آتينا موسى (٤) الكتاب تمامًا على ما أحسن موسى، وتقديره: وآتيناه الكتاب؛ لإحسانه في الطاعة والعبادة، وتبليغ الرسالة، وأداء الأمر وإقامة الشكر.\nقال قتادة في هذِه الآية: من أحسن في الدنيا تمت عليه كرامة الله -﷿- في الآخرة (٥).\nوقيل: معناه (٦): تمامًا على الذي أحسن موسى، من العلم\n_________\n(١) البيت في \"ديوان الراعي\" (ص ١١٢). وانظر: \"لسان العرب\" ١٤/ ٢٣٧ (خلا)، \"تهذيب اللغة\" للأزهري (غور) ٨/ ١٨٤، \"زاد المسير\" ٣/ ١٥٣، \"أدب الكاتب\" لابن قتيبة (٤٠١)، \"خزانة الأدب\" ١٠/ ١٤٠.\n(٢) قال الفراء: وإن شئت جعل (الذي) على معنى (ما)، تريد: تماما على ما أحسن موسى، فيكون المعنى: تماما على إحسانه. \"معاني القرآن\" للفراء ١/ ٣٦٥، وانظر: \"جامع البيان\" ٨/ ٩١، \"معالم التنزيل\" ٣/ ٢٠٥، \"التسهيل\" لابن جزي ١/ ٣٨٧.\n(٣) من (ت).\n(٤) في (ت) وفي الأصل: لموسى.\n(٥) \"جامع البيان\" ٨/ ٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٨١١٢)، \"تفسير عبد الرزاق\" ٢/ ٢٢٢.\n(٦) ليست في (ت).","vol":"12","page":263},{"text":"والحكمة -أي: زيادة على ذلك (١).\nوقال عبد الله بن بريدة: معناه: تمامًا مِنِّي، على إحساني (إلى موسى) (٢) (٣).\nوقال ابن زيد: معناه: تمامًا على إحسان الله إلى أنبيائه، وأياديه عندهم (٤).\nوقال الحسن: منهم المحسن، ومنهم المسيء، فنزل الكتاب تمامًا على المحسنين (٥).\nوقرأ يحيى بن يعمر: (على الذي أحسنُ) بالرفع (٦) أي: على (٧) الذِي هو أَحْسَن.\n﴿وَتَفْصِيلًا﴾: بيانًا ﴿لِكُلِّ شَيْءٍ﴾: يُحتاج إليه، من شرائع الدين ﴿وَهُدًى وَرَحْمَةً لَعَلَّهُمْ بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ﴾.\n_________\n(١) انظر: \"الكشاف\" ٢/ ٧٧، \"التفسير الكبير\" للرازي ٤/ ١٤، \"معاني القرآن\" للنحاس ٢/ ٥١٩، \"معالم التنزيل\" ٣/ ٢٠٥.\n(٢) ليست في (ت).\n(٣) \"معالم التنزيل\" ٣/ ٢٠٦.\n(٤) \"جامع البيان\" ٨/ ٩١، \"زاد المسير\" ٣/ ١٥٣، \"النكت والعيون\" للماوردي ٢/ ١٨٩.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٤٣.\n(٦) \"المحتسب\" لابن جني ١/ ٢٣٤، \"معاني القرآن\" للنحاس ٩/ ٥١٢، \"جامع البيان\" ٨/ ٩١.\n(٧) ليست في (ت).","vol":"12","page":264},{"text":"<span data-type=\"title\" id=toc-1313>١٥٥ </span>- ﴿وَهَذَا﴾ يعني: القرآن ﴿كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ﴾ واعملوا بما فيه ﴿وَاتَّقُوا﴾: وأطيعوا ﴿لَعَلَّكُمْ تُرْحَمُونَ﴾ فلا تعذبون.\n\n<span data-type=\"title\" id=toc-1314>١٥٦ </span>- ﴿أَنْ تَقُولُوا﴾\nيعني: لئلاَّ تقولوا، كقوله: ﴿يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا﴾ (١)، وقوله: ﴿قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَى فَتْرَةٍ مِنَ الرُّسُلِ أَنْ تَقُولُوا﴾ (٢) يعني: لئلا تضلُّوا، ولئلاَّ تقولوا.\nوقيل: معناه: أنزلناه؛ كراهة أن تقولوا (٣).\nوقال الكسائي: معناه: واتقوا أن تقولوا يا أهل مكَّة (٤).\nوقرأ ابن محيصن والأعمش -كلاهما- بالياء (٥)، والقراءة بالتاء؛ لقوله: ﴿فَقَدْ جَاءَكُمْ﴾.\n﴿إِنَّمَا أُنْزِلَ الْكِتَابُ عَلَى طَائِفَتَيْنِ مِنْ قَبْلِنَا﴾ يعني: اليهود والنصارى ﴿وَإِنْ كُنَّا﴾: وقد كنَّا ﴿عَنْ دِرَاسَتِهِمْ﴾: قراءتهم ﴿لَغَافِلِينَ﴾: لا نعلم ما هي.\nوإنَّما قال: ﴿دِرَاسَتِهِمْ﴾ ولم يقل: دراستهما؛ لأن كل طائفة جماعة.\n_________\n(١) النساء: ١٧٦.\n(٢) المئدة: ١٩.\n(٣) \"معاني القرآن\" للزجاج ٢/ ٣٠٧، \"إعراب القرآن\" للنحاس ٢/ ١٠٨، \"جامع البيان\" ٨/ ٩٣، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٤٤.\n(٤) انظر: \"معاني القرآن\" للفراء ١/ ٣٦٦، \"معالم التنزيل\" ٣/ ٢٠٦.\n(٥) \"البحر المحيط\" ٤/ ٢٥٧.","vol":"12","page":265},{"text":"كقوله تعالى: ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا﴾ (١)، ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ (٢).\n\n<span data-type=\"title\" id=toc-1315>١٥٧ </span>- ﴿أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَى مِنْهُمْ﴾\nيعني: أصوب من اليهود والنصارى دينًا ﴿فَقَدْ جَاءَكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ﴾: حجَّة واضحة، بلغة (٣) تعرفونها. ﴿وَهُدًى﴾ وبيان (٤) وفرقان ﴿وَرَحْمَةٌ﴾: ونعمة، لمن آتبعه، وعمل به ﴿فَمَنْ أَظْلَمُ مِمَّنْ كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ﴾: أعرض ﴿عَنْهَا سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ﴾: شدة العذاب ﴿بِمَا كَانُوا يَصْدِفُونَ﴾ يعرضون.\n\n<span data-type=\"title\" id=toc-1316>١٥٨ </span>- (قوله -﷿-) (٥): ﴿هَلْ يَنْظُرُونَ﴾:\nينتظرون ﴿إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ﴾: لقبض أرواحهم ﴿أَوْ يَأْتِيَ رَبُّكَ﴾ بلا كيف؛ لفصل القضاء بين خلقه، في موقف القيامة.\nوقال الضحاك: يأتي أَمرُهُ، وقَضَاؤُهْ (٦) ﴿أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ﴾\n_________\n(١) الحج: ١٩.\n(٢) الحجرات: ٩.\n(٣) في (ت): بليغة.\n(٤) ليست في (ت).\n(٥) من (ت).\n(٦) انظر: \"الوسيط\" للواحدي ٢/ ٣٤٠، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٤٤. وهذا تأويل لصفة الإتيان، والحق ما عليه جمهور أهل السنة والجماعة وسلف الأمة، الذين كانوا يمرون هذِه الصفات كيف جاءت، بلا تكييف أو تشبيه أو تأويل أو تمثيل أو تعطيل. والصحيح، هنا: أن الإتيان صفة ثابتة لله، نثبتها له كما جاءت، ولا نؤولها بإتيان أمره وقضائه، فهذا مخالف لمذهب أهل السنة. والله أعلم.","vol":"12","page":266},{"text":"يعني: طلوع الشمس من مغربها ﴿يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ﴾ (١).\nوقرأ ابن عمر وابن الزبير - ﵃ -: (يوم تأتي بعض آيات ربك) بالتاء (٢).\nقال المبرِّد: على المجاورة، لا على الأصل، كقولهم: ذَهَبَتْ بَعْضُ أَصَابِعهِ (٣).\nوقال جرير:\nلمَّا أتى خَبَرُ الزبيرِ تساقطتْ ... سورُ المدينة، والجبال الخشَّعُ (٤)\nفأنَّث فعل السور -وهو مذكَّر؛ لاتصاله بمؤنَّث.\n[١٣٥٨] أخبرنا أبو طاهر محمد بن الفضل بن محمد بن إسحاق (٥)\n_________\n(١) من (ت).\n(٢) \"البحر المحيط\" ٤/ ٢٩٥، \"الدر المصون\" ٣/ ٢٢٣، \"إعراب القرآن\" للنحاس ١/ ٥٩٤.\n(٣) \"المقتضب\" للمبرد ٤/ ١٩٧، وانظر \"الكتاب\" لسيبويه ١/ ٥٢.\n(٤) البيت لجرير، يعير به الفرزدق بالغدر ويهجوه؛ فإن الزبير بن العوام - ﵁ - حين انصرف يوم الجمل، عرض له رجل من بني مجاشع -رهط الفرزدق، فرماه، فقتله غِيْلةً. ووصف الجبال بأنها خشع. يريد: عند موته، خشعت وطأطأت؛ من هول المصيبة في مقتله، ومن قبح ما لقي من غدر بني مجاشع.\nانظر: \"ديوانه\" (ص ٢٧٠)، \"مقاييس اللغة\" ٢/ ١٤٦ (خشع)، \"لسان العرب\" ٤/ ٣٨٤ (سور)، \"خزانة الأدب\" ٤/ ٢١٨، \"الحماسة البصرية\" ١/ ٢٠٢.\n(٥) السلمي النيسابوري. محِّدث ثقة، لكن تغيَّر عقله قبل موته بثلاث سنوات، وما سمع أحدٌ منه بعد تغيره.","vol":"12","page":267},{"text":"قراءةً عليه، في شهر ربيع الأول، سنة ثلاث وثمانين وثلاثمائة، قال: أخبرنا جدي أبو بكر (١) محمد بن إسحاق بن خزيمة (٢)، قال: ثنا محمد بن رافع (٣)، قال: ثنا أبو الحسن علي بن حفص المدائني (٤)، قال: ثنا ورقاء بن عمر (٥)، عن أبي الزناد (٦)، عن عبد الرحمن الأعرج (٧)، عن أبي هريرة، قال: قال رسول الله - ﷺ -: \"لا تقوم الساعة حتّى تطلع الشمس من مغربها، فإذا طلعت ورآها الناسر آمنوا أجمعين، فذلك حين ﴿لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا﴾ \" (٨).\n_________\n(١) من (ت).\n(٢) أبو بكر السلمي النيسابوري الشافعي اتفق في وقته أهل الشرق أنه إمام الأئمة.\n(٣) القشيري النيسابوري، ثقة.\n(٤) البغدادي، صدوق.\n(٥) اليشكري، أبو بشر، الكوفي، صدوق.\n(٦) عبد الله بن ذكوان القرشي، أبو عبد الرحمن المدني، المعروف بأبي الزناد. ثقة فقيه.\n(٧) أبو داود المدني، مولى ربيعة بن الحارث. ثقة ثبت.\n(٨) [١٣٥٨] الحكم على الإسناد:\nرجاله ثقات سوى المدائني، وورقاء فصدوقان.\nالتخريج:\nأخرجه البخاري في \"الصحيح\" كتاب الرقائق، باب طلوع الشمس من مغربها (٦٥٠٦)، مسلم كتاب الإيمان، باب بيان الزمن الذي لا يقبل فيه الإيمان (١٥٧) من طريق أبي الزناد عنه، بنحوه.","vol":"12","page":268},{"text":"[١٣٥٩] وأخبرنا أبو سعيد محمد بن عبد الله بن حمدون (١) الثقة الأمين، قال: أخبرنا أبو حامد (أحمد بن محمد بن الحسن) (٢) بن الشرقي (٣)، قال: ثنا أحمد بن يوسف السلمي (٤)، قال: ثنا نُعَيْم بن حماد (٥)، قال: ثنا نوح بن أبي مريم (٦)، قال: حدثني مقاتل بن حيّان (٧) عن عكرمة (٨) عن ابن عباس - ﵄ -: قال: قال رسول الله - ﷺ -: \"إذا غربت الشمس رُفِع بها إلى السماء السابعة في سرعة طيران الملائكة، وتُحْبس تحت العرش، فتستأذِنَ من أين تؤمر بالطلوع: من مغربها أو من مطلعها؟ وتكسى ضوءها، وإن كان القمر فنوره على مقادير ساعات الليل والنهار، ثمَّ يُنْطَلقُ بها ما بين السماء السابعة -العليا وبين أسفل درجات الجنان، في سرعة طيران الملائكة، فتنحدر جبال المشرق من سماء إلى سماء، فإذا ما وصلت إلى هذِه السماء، فذلك حين ينفجر الصبح ويُضِيء النهار، فلا تزال الشمس والقمر كذلك، حتَّى يأتي الوقت الذي وقَّت الله\n_________\n(١) زاهد عالم لم يذكر بجرح أو تعديل.\n(٢) ساقطة من (ت).\n(٣) ثقة مأمون.\n(٤) الأزدي، أبو الحسن النيسابوري، المعروف بحمدان. حافظ ثقة.\n(٥) أبو عبد الله المروزي، صدوق، يخطئ كثيرًا.\n(٦) أبو عصمة، المروزي القرشي مولاهم كذبوه في الحديث وقال ابن المبارك: كان يضع.\n(٧) صدوق فاضل.\n(٨) أبو عبد الله المدني مولى عبد الله بن عباس ثقة ثبت.","vol":"12","page":269},{"text":"لتوبة العباد، وتكثر المعاصي في الأرض، ويذهب المعروف، فلا يأمُرُ به أحد، ويفشو المنكر، فلا يَنْهَى عنه أحد، فإذا فعلوا ذلك حُبِست الشمس مقدار ليلة تحت العرش، كلما سجدت، وتستأذن (١) ربها من أين تطلع؟ لم يُحر إليها جواب، حتَّى يوافيها القمر فيسجد معها، وتستأذن من أين تطلع فلا يُحَار إليهما جواب، حتّى يحبسا مقدار ثلاث ليال للشمس وليلتيْن للقمر، فلا يعرف طول تلك الليلة إلاَّ المتهجِّدون في الأرض، وهم يومئذٍ عصابة قليلة في كل بلدة من بلاد المسلمين، في هوان (من الناس) (٢) وَذِلَّةٍ من أنفسهم، فينام أحدهم تلك الليلة قدْرَ ما كان ينام قبلها من الليالي، ثمَّ يقوم فيتوضّأ ويدخل مَصَلاَّه فيصلِّي وِرْدَه، فلا يُصُبِح نحو ما كان يصبح كلّ ليلة، فينكر ذلك، ويخرج، فينظر إلى السماء، فإذا هو بالليل مكانه والنجوم قد استدارت مع السماء، فصارت إلى أماكنها من أول الليل، فينكر ذلك، ويظن فيها الظنون، فيقول: أخففت قراءتي، أو قصرت صلاتي، أم قمت قبل حيني؟ قال: ثمَّ يقوم، فيعود إلى مصلاَّه، فيصلِّي نحو صلاته الليلة الثانية، ثمَّ ينظر، فلا يرى الصبح، فيخرج أيضًا، فإذا هو بالليل مكانه؛ فيزيده ذلك إنكارًا، ويخالطه الخوف، ويظن في ذلك الظنون من السوء، ثمَّ يقول: فلعلِّي قصَّرت صلاتي أم خفَّفت قراءتي أم قمت في أوَّل\n_________\n(١) هكذا في (ت) وجاء في الأصل: تستأذن وتطلع تجار.\n(٢) من (ت).","vol":"12","page":270},{"text":"الليل. ثمَّ يعود وهو وَجِل مشفق خائف؛ لما يتوقّع من هول تلك الليلة، فيقوم فيصلّي -أيضًا- مثل ورده كلِّ ليلة قبل ذلك، ثمَّ ينظر، فلا يرى الصبح، فيخرج الثالثة، فينظر إلى السماء، فإذا هو بالنجوم قد استدارت مع السماء، فصارت في أماكنها عند أوَّل الليل، فيشفق عند ذلك شفقة المؤمن العارف لما كان يَحْذَرُ، يستخفه الخوف ويستخفه الندامة (١). ثمَّ ينادي بعضهم بعضًا، وهم كانوا قبل ذلك (٢) يتعارفون ويتواصلون، فيجتمع المتهجدون من أهل كل بلدة، في تلك الليلة، في مسجد من مساجدهم، ويجأرون إلى الله تعالى بالبكاء والصراخ بقيَّة تلك الليلة. فإذا ما تمَّ لهما مقدار ثلاث ليال، أرسل الله إليهما جبريل -﵇-، فيقول: إنَّ الرب ﵎ يأمركما أن تَرْجِعَا إلى مغاربكما، فتطلعا منه، وأنَّه لا ضوء لكما عندنا ولا نور، فيبكيان عند ذلك؛ وَجَلًا من الله؛ وخوفَ يوم القيامة، بكاءً يسمعه أهل سبع سماوات (ومَن دونها) (٣) وأهل سُرادقات العرش وحملة العرش ومن فوقهما، فيبكون جميعًا؛ لبكائهما؛ من خوف الموت والقيامة، فيرجع الشمس والقمر، فيطلعان من مغربهما. قال: فبينما (٤) المتهجِّدون يبكون ويتضرَّعون إلى الله، والغافلون في غفلاتهم، إذ نادى منادٍ: ألا إن\n_________\n(١) جاء في (ت) فيستخفه الخوف وتستحقه الندامة.\n(٢) ليست في (ت).\n(٣) مكرر في (ت).\n(٤) في (ت) (فبين).","vol":"12","page":271},{"text":"الشمس والقمر قد طلعا من المغرب، فينظر، الناس فإذا هم بهما أسودان لا ضوء للشمس ولا نور للقمر، مَثَلُهَمَا في كُسَوفِهِمَا قبل ذلك، فذلك قوله: ﴿وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (٩)﴾ (١)، وقوله: ﴿إِذَا الشَّمْسُ كُوِّرَتْ (١)﴾ (٢) فيرتفعان كذلك مثل البعيرين القرنيْن (٣) يُنازع كلّ واحد منهما صاحبه استباقًا، ويتصارخ أهل الدنيا، وتذهل الأُمّهات عن أولادها، والأحبّة عن ثمرات قلوبها، فتشتغل كلُّ نفس بما أتاها: فأمّا الصالحون والأبرار، فإنَّه ينفعهم بكاؤهم يومئذٍ، ويكتب (لهم ذلك) (٤) عبادة، وأمّا الفاسقون والفُجّار، فلا ينفعهم بكاؤهم يومئذ، ويكتب ذلك عليهم حسرة وندامة (٥)، فإذا ما (٦) بلغ الشمس والقمر سُرَّة السماء -وهي مَنصَفُهَا، جاءهما جبريل، فأخذ بقرونهما، فردّهما إلى المغرب، فلا يغربهما من مغاربهما، ولكن يغربهما من باب التوبة\" فقال له عمر بن الخطاب - ﵁ -: بأبي أنت وأُمّي، يا رسول الله، وما باب التوبة؟ فقال: \"يا عمر، خلق الله بابًا للتوبة خلف المغرب، له مصراعان من ذهب مكلّلان بالدرّ والجوهر (٧)، ما بين المصراع إلى المصراع الآخر أربعون سنة\n_________\n(١) القيامة: ٩.\n(٢) التكوير: ١.\n(٣) من (ت).\n(٤) جاء في (ت): ذلك عليهم.\n(٥) من (ت).\n(٦) ليست في (ت).\n(٧) في (ت): الجواهر.","vol":"12","page":272},{"text":"للراكب المسرع، فذلك الباب مفتوح منذ خلق الله خلقه إلى صبيحة تلك الليلة، عند طلوع الشمس والقمر من مغاربهما، ولم يتب عبدٌ من عباد الله توبةً نصوحًا منذ خلق الله آدم إلى ذلك اليوم، إلاّ ولجت تلك التوبة في ذلك الباب. ثم ترفع إلى الله -﷿-\".\nفقال معاذ بن جبل: بأبي أنت وأُمي، وما التوبة النصوح؟ قال: \"أن يندم المذنب على الذنب الذي أصاب، فيعتذر إلى الله، ثمَّ لا يعود إليه، كما لا يعود اللبن إلى الشرع. قال: فيغربهما جبريل في ذلك الباب، ثمَّ يرد المصراعيْن، ثمَّ يلتئم ما بينهما، فيصير كأنَّه (١) لم يكن بينهما صَدْعٌ قط، فإذا أغلق باب التوبة، لم يُقبل لعبدٍ (٢) بعد ذلك توبةٌ، ولم تنفعه حسنة يعملها في الإسلام، إلاّ مَنْ كان قبل ذلك مُحسنًا؛ فإنَّه يجرى عليه ما كان يجرى عليه قبل ذلك اليوم، فذلك قوله: ﴿يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا﴾ \". [الأنعام: ١٥٨] فقال أُبي بن كعب - ﵁ -: بأبي أنت (٣) وأُمّي، يا رسول الله فكيف بالشمس والقمر يومئذٍ وبعد ذلك؟ وكيف بالناس والدنيا؟ فقال: \"يا أُبيُّ، إنَّ الشمس والقمر (٤) يكسيان بعد ذلك الضوء والنور، ثمَّ يَطلُعان على الناس ويغربان، كما كانا قبل ذلك يطلعان ويغربان، وأما الناس: فإنهم رأوا ما\n_________\n(١) في (ت): كأن.\n(٢) ليست في (ت).\n(٣) ليست في (ت).\n(٤) ليست في (ت).","vol":"12","page":273},{"text":"رأوا من فظاعة تلك الآية وعظمها، فيلحون على الدنيا، حتَّى يجروا فيها الأنهار، ويغرسوا فيها الأشجار ويبنوا البنيان. وأمَّا الدنيا فلو نتج لرجل مُهْر لم يركبه حتَّى تقوم الساعة من لَدُن طلوع الشمس من مغربها إلى أن يُنفخ في الصور\" (١).\nوقال حذيفة بن أسيد والبراء بن عازب - ﵄ -: كنَّا نتذاكر الساعة، إذ أشرف علينا رسول الله - ﷺ - فقال: \"ما تذاكرون؟ \" قلنا: نتذاكر الساعة. فقال: \"إنها لا تقوم حتَّى تروا قبلها عشر أمارات: الدخان، ودابة الأرض، وخسفًا بالمشرق، وخسفًا بالمغرب، وخسفًا بجزيرة العرب، والدجَّال، وبأجوج ومأجوج، ونارًا تخرج من قعر عدن، ونزول عيسى، وطلوع الشمس من مغربها\" (٢).\nويقال: إنَّ الآيات تتابع كالنظم في الخيط، عامًا فعامًا (٣) (٤).\n_________\n(١) الحديث موضوع؛ فيه نوح بن أبي مريم وضاع، وقد روى العقيلي في \"الضعفاء الكبير\" ٩/ ٥١ بسنده إلى ابن المبارك أنه قال في الحديث الذي يرويه أبو عصمة، عن مقاتل بن حيان، في الشمس والقمر: ليس له أصل. وذكره السيوطي في \"الدر المنثور\" ٣/ ١١٥ وما بعدها. وقال: أخرجه ابن مردويه، بسند واهٍ.\n(٢) أخرجه مسلم في \"صحيحه\"، كتاب الفتن وأشراط الساعة، باب في الآيات التي تكون قبل الساعة (٢٩٠١) عن حذيفة بن أسيد الغفاري.\n(٣) جاء في حاشية النسخة (ت) ما نصه: ... ولا ينفع إيمان كافر، ولا توبة فاجر، ولا فعل خير، ثم قال - ﷺ -: ... ثلاثٌ إذا خرجن لم ينفع نفسًا إيمانها لم تكن آمنت من قبل: الدجَّال والدابة وطلوع الشمس من مغربها ... أهـ.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٤٧، وقد ورد هذا اللفظ: بين يدي الساعة عشر آيات، كالنظم في الخيط، إذا سقط منها واحدة توالت. عند ابن عساكر في \"تاريخ دمشق\"، ٢٨/ ٢٦٦.","vol":"12","page":274},{"text":"وقال (١) عبد العزيز بن يحيى الكِنَانِي: والحكمة في طلوع الشمس من مغربها أنَّ إبراهيم -﵇- قال لنمرود: ﴿فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ﴾ (٢) (٣). وأن الملحدة المنجّمة (٤) -عن آخرهم- ينكرون ذلك، ويقولون: هو غير كائن؛ فيطلعها الله يومًا من المغرب؛ لِيُري المنكرين قدرته، وأنَّ الشمس في ملكه: إن شاء أطلعها من المطلع، وإن شاء أطلعها (٥) من المغرب.\nوقال عبد الله بن عمر - ﵄ -: يبقى الناس بعد طلوع الشمس من مغربها، مائة وعشرين سنة، حتَّى يغرسوا النخل (٦).\nقال الله تعالى: ﴿قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ (١٥٨)﴾ [الأنعام: ١٥٨]: بكم العذاب.\n\n<span data-type=\"title\" id=toc-1317>١٥٩ </span>- قوله -﷿-: ﴿إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ﴾\nقرأ حمزة والكسائي بالألف (٧) -أي: خرجوا من دينهم وتركوه.\nوهي قراءة عليِّ بن أبي طالب، ورواية معاذ، - ﵄ -، عن النبيِّ - ﷺ - (٨).\n_________\n(١) في (ت): قال.\n(٢) البقرة: ٢٥٨.\n(٣) \"زاد المسير\" ٣/ ١٥٧، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٤٧ - ١٤٨.\n(٤) في (ت): والمنجمين.\n(٥) من (ت).\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٤٨.\n(٧) \"السبعة\" (ص ٢٧٤)، \"النشر\" ٢/ ٣٠١.\n(٨) \"الكشف عن وجوه القراءات\" ١/ ٤٥٨، \"البحر المحيط\" ٤/ ٢٦٠.","vol":"12","page":275},{"text":"وقرأ الباقون: ﴿فَرَّقُوا﴾ مشدّدًا بغير ألف، وهي قراءة ابن مسعود وابن عباس وأُبي بن كعب، - ﵃ - (١) -أي: جعلوا دين الله -وهو واحد: دين إبراهيم الحنيفية- أديانًا مختلفة؛ فتهوَّد قوم، وتنصَّر آخرون.\nيدلُّ عليه قوله تعالى: ﴿وَكَانُوا شِيَعًا﴾ أي: صاروا فرقًا مختلفة، وهم: اليهود والنصارى، في قول مجاهد وقتادة والسدي والضحاك (٢).\n﴿لَسْتَ مِنْهُمْ فِي شَيْءٍ﴾ (٣). روى (٤) ليث (٥) عن طاوس (٦) عن أبي هريرة قال: قال رسول الله - ﷺ - في هذِه الآية: ﴿إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ﴾ وليسوا منك، هم أهل البدع وأهل الشبهات وأهل الضلالة من هذِه الأُمَّة، لست منهم في شيء (٧).\n_________\n(١) \"السبعة\" (ص ٢٧٤)، \"النشر\" ٢/ ٣٠١، \"إعراب القراءات السبع وعللها\" ١/ ١٧٣.\n(٢) \"جامع البيان\" عن مجاهد ٨/ ١٠٥، وقتادة والسدي، وعن الضحاك، وابن أبي حاتم في \"تفسير القرآن العظيم\" عن قتادة (٨١٥٤)، وعن السدي (٨١٦٣).\n(٣) من (ت).\n(٤) في (ت) وفي الأصل: وروى.\n(٥) ابن أبي سليم القرشي، صدوق اختلط جدًا ولم يتميز حديثه؛ فترك.\n(٦) ابن كيسان اليماني ثقة فقيه فاضل.\n(٧) الحكم على الإسناد:\nفيه ليث صدوق اختلط جدًا ولم يتميز حديثه، فترك.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٨/ ١٠٥، وقال ابن كثير ٦/ ٢٣٨ - ٢٣٩: لكن هذا =","vol":"12","page":276},{"text":"أي: برئ منهم رسول الله - ﷺ -.\nوقالوا: وهذِه اللفظة منسوخة بآية القتال (١).\n_________\n= إسناد لا يصح؛ فإن عباد بن كثير متروك الحديث. ولم يختلق هذا الحديث، ولكنه وهم في رفعه؛ فإنه رواه سفيان الثوري عن ليث -وهو ابن أبي سليم- عن طاوس، عن أبي هريرة في هذِه الآية أنه قال: نزلت في هذِه الأمة. . اهـ.\nوهو عند الطبراني في \"الأوسط\" (٦٦٤).\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٥: رواه الطبراني في \"الأوسط\"، ورجاله رجال الصحيح، غير معلل بن نفيل، وهو ثقة. لكنه أعلَّ بالوقف. وقال الدارقطنى في \"العلل\" ٨/ ٣٢١: \"يرويه ليث بن أبي سليم، واختلف عنه: فرواه شيبان بن عبد الرحمن والثوري، عن ليث عن طاوس عن أبي هريرة موقوفًا، ورفعه عباد بن كثير عن ليث، ورواه موسى بن أعين عن الثوري فقال: عن ابن طاوس عن أبيه عن أبي هريرة عن النبي - ﷺ -. ووهم في موضعيْن: في رفعه، وفي قوله: عن ابن طاوس؛ لأن هذا من حديث ليث، ولا يصح عن ابن طاوس\". وليث ضعيف، وقد سبق بيان حاله في أول السورة.\n(١) ذكره الطبري في \"جامع البيان\" عن السدي ٨/ ١٠٦. وضعَّفه، فقال: والصواب من القول في ذلك أن يقال: إن قوله: ﴿لَسْتَ مِنْهُمْ فِي شَيْءٍ﴾ إعلام من الله نبيَّه محمدًا - ﷺ - أنه من مبتدعة أمته الملحدة في دينه بريء، ومن الأحزاب من مشركي قومه، ومن اليهود والنصارى. وليس في إعلامه ذلك ما يوجب أن يكون نهاه عن قتالهم؛ لأنه غير محال أن في الكلام: \"لست من دين اليهود والنصارى في شيء فقاتلهم. فإن أمرهم إلى الله في أن يتفضَّل على من شاء منهم؛ فيتوب عليه، ويهلك من أراد إهلاكه منهم كافرًا؛ فيقبض روحه، أو يقتله بيدك على كفره، ثم ينبئهم بما كانوا يفعلون عند مقدمهم عليه. وإذ كان غير مستحيل اجتماع الأمر بقتالهم، وقوله: ﴿لَسْتَ مِنْهُمْ فِي شَيْءٍ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ﴾ ولم يكن في الآية دليلٌ واضح على أنها منسوخة، ولا ورد بأنها منسوخة عن الرسول خبرٌ، كان غير جائز أن يُقْضَى عليها بأنها منسوخة، حتى تقوم حجةٌ موجبةٌ صحةَ القول بذلك، لما قد بينَّا من أن المنسوخ هو ما لم يجز اجتماعه وناسخه في =","vol":"12","page":277},{"text":"وقال زاذان -أبو عمر قال لي علي﵁ -: يا أبا عمر، أتدري عَلَى كم افترقت اليهود؟ قلت: الله ورسوله أعلم.\nقال: افترقت على إحدى وسبعين فرقة، كلُّها في الهاوية إلاَّ واحدة، هي الناجية.\nأتدري على كم افترقت النصارى؟ قلت: الله ورسوله أعلم.\nقال: افترقت على ثنتين وسبعين فرقة، كلُّها في الهاوية إلاَّ واحدة هي الناجية.\nأتدري على كم تفترق هذِه الأُمَّة؟ قلت: الله ورسوله أعلم.\nقال: تفترق على ثلاث وسبعين فرقة، كلُّها في الهاوية إلاَّ واحدة هي الناجية.\nثمَّ قال علي (١): أتدري على كم تفترق في؟\nقلت: وإنَّه ليُفترق فيك، يا أمير المؤمنين؟ !\nقال: نعم. تَفترق فيَّ على (٢) ثنتي عشرة فرقة، كلُّها في الهاوية إلاَّ\n_________\n= حال واحدة) أهـ. وقال ابن عطية، معلقًا على قول السدي: وهذا كلام غير متقن؛ فإن الآية خبر لا يدخله نسخ، ولكنها تضمنَّت بالمعنى أمرًا بموادعه، فيشبه أن يقال: إن النسخ وقع في ذلك المعنى الذي تقرَّر في آيات أخر. وانظر -أيضًا: \"الناسخ والمنسوخ\" للمقري (٨٩)، \"الناسخ والمنسوخ\" للكرمي (١٠٨)، \"الناسخ والمنسوخ\" لابن حزم (١٦)، \"الناسخ والمنسوخ\" للنحاس ٢/ ٣٥٦.\n(١) من (ت).\n(٢) من (ت).","vol":"12","page":278},{"text":"واحدة، هي الناجية، وأنت منهم، يا أبا عمر (١).\nقلت: هم (٢) فرق الروافض (٣) والخوارج (٤).\n﴿إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُمْ بِمَا كَانُوا يَفْعَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1318>١٦٠ </span>- ﴿مَنْ جَاءَ بِالْحَسَنَةِ﴾\nيعني: التوحيد: لا إله إلَّا الله (٥) ﴿فَلَهُ عَشْرُ أَمْثَالِهَا﴾.\n_________\n(١) أخرجه المروزي في \"السنة\" (ص ٨١ - ٨٢)، (٦٢) وسنده ضعيف، وفيه شريك البرجمي، ذكره البخاري في \"التاريخ الكبير\" ٤/ ٢٤٠، وابن أبي حاتم في \"الجرح والتعديل\" ٤/ ٣٦٥، ولم يذكرا فيه شيئًا. وذكره ابن حبَّان في \"الثقات\" ٦/ ٤٤٤، وفي إسناده عطاء بن مسلم الحلبي صدوق، يخطئ كثيرًا. وانظر \"تقريب التهذيب\" ١/ ٦٧٥.\n(٢) في (ت) (وهم).\n(٣) الروافض، ويقال لهم: الرافضة: هم الذين رفضوا إمامة الشيخين -أبي بكر وعمر، ثم افترقوا بعد وفاة علي إلى فرق عدة. وتجمعهم أصول عدة، منها: القول بالإمامة والعصمة والرجعة.\n\"الفرق بين الفرق\" للبغدادي (٢١)، \"الفصل\" لابن حزم ٤/ ١٢٩.\n(٤) هم الذين خرجوا على أمير المؤمنين على، عند التحكيم، وجرى بينهم قتال، وتجمعهم أصول عدة منها: تكفير مرتكب الكبيرة، والخروج على الأمة بالسيف. وقد اندثرت معظم فرقهم.\n\"الفرق بين الفرق\" (٢٤)، \"الفصل\" ٤/ ١٤٤.\n(٥) وهو الوارد عن السلف في تفسير: الحسنة -هنا. انظر ما أخرجه الطبري في \"جامع البيان\" ٨/ ١٠٨ - ١٠٩ وقال ابن أبي حاتم ٥/ ١٤٣١: وروي عن ابن عباس، وأبي هريرة، وعلي بن الحسين، وسعيد بن جبير، والحسن، وعطاء، ومجاهد، وأبي صالح -ذكوان، ومحمد بن كعب القرظي، والنخعي، والضحاك، والزهري، وعكرمة، وزيد بن أسلم، وقتادة، نحو ذلك.","vol":"12","page":279},{"text":"قرأ الحسن وسعيد بن جبير ويعقوب: (عشرٌ) منون (أمثالُها) رَفْعٌ، على معنى: فله حسنات عشر أمثالها (١).\nوقرأ الباقون بالإضافة على معنى: فله (٢) عشر حسنات أمثالها، وإنما لم يقل: عشرة، والمثل مذكر، فأنَّث العدد؛ لأنه مضاف إلى مؤنث، فردَّه إلى الحسنة والدرجة ﴿وَمَنْ جَاءَ بِالسَّيِّئَةِ﴾ يعني: الشرك (٣) ﴿فَلَا يُجْزَى إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ﴾ وقيل: هذا عام في جميع الحسنات والسيِّئات (٤).\nروى المعرور بن سويد، عن أبي ذر قال: حدَّثني الصادق المصدوق: إنَّ الله تعالى قال: \"الحسنة عشر أو أزيد، والسيئة واحدة أو أغفر. فالويل (٥) لمن غلبت آحادُهُ أعْشَارَه، ومن لقيني بقراب الأرض خطيئة، ثمَّ لا يشرك بي شيئًا، جعلت له مثلها\n_________\n(١) وقرأ بها أيضًا عيسى بن عمر والأعمش. انظر: \"الحجة\" لابن خالويه (١٥٢)، \"مشكل إعراب القرآن\" ١/ ٣٠١، \"معاني القرآن\" للفراء ١/ ٣٦٧.\n(٢) ليست في (ت).\n(٣) ورد عن عبد الله بن مسعود وغيره. \"جامع البيان\" ٨/ ١٠٨ - ١٠٩، وقال ابن أبي حاتم ٥/ ١٤٣٢: وروي عن عبد الله بن مسعود، وأنس بن مالك، وأبي وائل، وعطاء، والحسن، وسعيد بن جبير، وعكرمة، والنخعي، وأبي صالح، والزهري، وزيد بن أسلم، ومحمد بن كعب القرظي، والسدي، وقتادة، والضحاك، مثله.\n(٤) قال ابن عطية في \"المحرر الوجيز\" ٢/ ٣٦٨: وقالت فرقة: ذلك لفظ عام في جميع الحسنات والسيئات، وهذا هو الظاهر. وانظر \"الجواهر الحسان\" للثعالبي ٢/ ٥٣٤.\n(٥) تصحفت كلمة: فالويل. في نسخة (ت) إلى: قال ويل.","vol":"12","page":280},{"text":"مغفرة\" (١).\nوقال ابن عمر وابن عباس - ﵄ -: هذا للأعراب وأهل البدو. فأما لأهل القرى، فقال: ﴿وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا﴾ (٢): وأقلها سبعمائة ضعف (٣).\nوقال قتادة، في هذِه الآية: ذكر لنا أنَّ نبي الله - ﷺ - قال: \"الأعمال ستةٌ: فموجبة وموجبة، ومضاعفة ومضاعفة، ومثل بمثل فأمَّا الموجبتان: فمن لقي الله لا يشرك به شيئًا، دخل الجنَّة، ومَنْ لقي الله يُشرك به شيئًا (٤) دخل النار. وأمَّا المضاعفتان: فنفقة الرجل على أهله، عشر أمثالها، ونفقة الرجل في سبيل الله بسبعمائة ضعف، وأمَّا مِثْلٌ بِمِثْل: فإنَّ العبد إذا همَّ بحسنة ثمَّ لم يعملها،\n_________\n(١) الحديث بهذا اللفظ لم أجده في كتب المتون، وذكره القرطبي في \"الجامع\" ٧/ ١٥١. وقد ثبت في \"صحيح مسلم\" كتاب الذكر، باب فضل الذكر (٢٦٨٧) عن المعرور بن سويد عن أبي ذر، أن رسول الله - ﷺ - قال: \"يقول الله ﷿: من جاء بالحسنة فله عشر أمثالها، وأزيد، ومن جاء بالسيئة فجزاؤه سيئة مثلها، أو أغفر، ومن تقرَّب مني شبرًا، تقرَّبت منه ذراعًا، ومن تقرَّب مني ذراعًا، تقرَّبت منه باعًا، ومن أتاني يمشي أتيته هرولة، ومن لقيني بقراب الأرض خطيئة، لا يشرك بي شيئًا، لقيته بمثلها مغفرة\".\n(٢) النساء: ٤٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١١٠، وتفسير ابن أبي حاتم (٨١٦٨)، وفيه عطية العوفي، وهو ضعيف، وقد سبق بيان حاله. وزاد السيوطي نسبته لعبد بن حميد وابن المنذر وابن مردويه. أما الرواية عن ابن عباس، فهي عند أبي الشيخ، كما في \"الدر المنثور\" ٣/ ١١٩.\n(٤) من (ت).","vol":"12","page":281},{"text":"كُتبت له واحدة، وإذا همَّ بسيئة ثمَّ عملها كُتبت سيئة\" (١).\nوقال سفيان الثوري: لمَّا نزلت ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا﴾ قال النبيُّ - ﷺ -: \"ربِّ زدني\" فنزلت: ﴿مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ﴾ (٢) الآية (٣)، قال: \"يا ربِّ زد أمتي\" (٤)، فنزلت: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً﴾ (٥) قال: \"ربِّ زِدْ أمتي\" (٦)، فنزلت: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ (٧) (٨).\n_________\n(١) أخرجه بلفظه: الطبري في \"جامع البيان\" عن قتادة ٨/ ١٠٩، وهو مرسل. وله شاهد أخرجه: أحمد في \"مسنده\" ٤/ ٣٤٥ (١٩٠٣٥)، وأبو نعيم في \"الحلية\" ٩/ ٣٤، والبخاري في \"التاريخ الكبير\" ٨/ ٤٢٢ - ٤٢٣ وابن حبَّان (٦١٧١) كلهم من طرق، عن الركين بن الربيع عن أبيه عن عمه فلان بن عميلة عن خريم بن فاتك الأسدي مرفوعًا بنحوه، وإسناده صحيح.\n(٢) البقرة: ٢٦١.\n(٣) ليست في (ت).\n(٤) في (ت): زدني.\n(٥) البقرة: ٢٤٥.\n(٦) في (ت): زدني.\n(٧) الزمر: ١٠.\n(٨) أخرجه ابن المنذر عن سفيان، كما في \"الدر المنثور\" ١/ ٥٥٥، وللحديث رواية أخرى عن ابن عمر وليس فيها ذكر آية الأنعام. أخرجها ابن حبَّان في \"صحيحه\" ١٠/ ٥٠٥، والبيهقيُّ في \"الشعب\" ٤/ ٣٥، والطبراني في \"الأوسط\" ٦/ ١٠. وسندها صحيح.","vol":"12","page":282},{"text":"<span data-type=\"title\" id=toc-1319>١٦١ </span>- قوله (١): ﴿قُلْ﴾ يا محمَّد ﴿إِنَّنِي هَدَانِي رَبِّي إِلَى صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا﴾ [الأنعام: ١٦١]\nقرأ أهل الكوفة والشام: ﴿قِيَمًا﴾ بكسر القاف وفتح الياء مخففًا (٢). وقرأ الباقون: (قَيِّمًا) بفتح القاف وكسر الياء مشددًا (٣) وهما لغتان وتصديق (٤) التشديد قوله: ﴿ذَلِكَ الدِّينُ الْقَيِّمُ﴾ (٥) و﴿وَذَلِكَ دِينُ الْقَيِّمَةِ﴾ (٦) ومعناهما: القويم المستقيم.\nواختلف النُّحاة في وجه انتصابه:\nفقال الأخفش: معناه: هداني دينًا قيِّمًا (٧).\nوقيل: عرفت دينًا قيِّمًا (٨).\nوقيل: أَعْنِي دينًا قيِّمًا (٩).\nوقيل: نصب على الإغراء -يعني: اتبعوا دينًا قيِّمًا (١٠).\nوقال قطرب: نصب على الحال والقطع (١١).\n_________\n(١) ليست في (ت).\n(٢) قرأ بها ابن عامر وعاصم وحمزة والكسائي وخلف. ووافقهم الأعمش. \"السبعة\" (ص ٢٧٤)، \"الإتحاف\" ٢/ ٣٩، \"معاني القرآن وإعرابه\" للزجاج ٢/ ٣١٠.\n(٣) قرأ بها ابن كثير ونافع وأبو عمر وأبو جعفر ويعقوب. انظر السابق.\n(٤) في (ت): (تصديق) دون واو.\n(٥) التوبة: ٣٦.\n(٦) البينة: ٥.\n(٧) \"معاني القرآن\" للأخفش ٢/ ٣١١.\n(٨) \"الكشف\" لمكي ١/ ٤٥٩، \"جامع البيان\" ٨/ ١١١.\n(٩) \"معاني القرآن\" للزجاج ٢/ ٣١١.\n(١٠) \"إعراب القرآن\" للنحاس ٢/ ١١٠.\n(١١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٥٢.","vol":"12","page":283},{"text":"﴿مِلَّةَ إِبْرَاهِيمَ﴾: بدل من الدين ﴿حَنِيفًا﴾: نصب على الحال (١) ﴿وَمَا كَانَ مِنَ الْمُشْرِكِينَ﴾.\n\n<span data-type=\"title\" id=toc-1320>١٦٢ </span>- ﴿قُلْ إِنَّ صَلَاتِي وَنُسُكِي﴾.\nقال أهل التفسير: يعني: ذبيحتي في الحج والعمرة (٢). وقيل: ديني (٣). ﴿وَمَحْيَايَ وَمَمَاتِي﴾ يعني: حياتي ووفاتي.\nقال يمان: ﴿وَمَحْيَايَ﴾: بالعمل الصالح ﴿وَمَمَاتِي﴾: إذا متُّ على الإيمان (٤).\nوقرأ أهل المدينة: (ومحيايْ) بسكون الياء (٥).\nوقرأت العامة بفتحها؛ لئلاَّ يجتمع ساكنان (٦).\nوقرأ ابن أبي إسحاق وعيسى: (ومحييّ) بتشديد الياء الثانية من غير ألف، وهي لغة عليا مضر، يقولون: قَفِيَّ وَعَصِيَّ (٧).\nوقرأ السلمي: (ونسْكي) بجزم السين، والباقون بضمَّتين (٨).\n_________\n(١) \"معاني القرآن\" للزجاج ٢/ ٣١١، \"إعراب القرآن\" للنحاس ٢/ ١١٠.\n(٢) ورواه الطبري في \"جامع البيان\" ٨/ ١١٢ عن مجاهد وسعيد بن جبير وقتادة والسدي والضحاك. وانظر: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٤٣٤.\n(٣) \"معالم التنزيل\" ٣/ ٢١١، \"زاد المسير\" ٣/ ١٦١.\n(٤) \"معالم التنزيل\" ٣/ ٢١١.\n(٥) قرأ بها ورش، بخلاف، وقالون. \"السبعة\" (ص ٢٧٤).\n(٦) \"الكشف\" لمكي ١/ ٤٥٩، \"الدر المصون\" ٣/ ٢٢٧.\n(٧) وقرأ بها أيضًا الجحدري. \"مختصر شواذ القراءات\" (ص ٤٢)، \"البحر المحيط\" ٤/ ٢٦٢.\n(٨) وقرأ بها أيضًا الحسن وأبو حيوة. \"مختصر شواذ القراءات\" (ص ٤١)، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٥٢.","vol":"12","page":284},{"text":"﴿لِلَّهِ رَبِّ الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1321>١٦٣ </span>- ﴿لَا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ﴾\nقال قتادة: أوَّل المسلمين من هذِه الأُمَّة (١).\nوقال الكلبي: أوَّل مَنْ أطاع الله من أهل زمانه (٢).\nوروى سعيد بن جبير عن عمران بن حصين - ﵁ -، قال: قال رسول الله - ﷺ -: \"يا فاطمة، قومي، فاشهدي أُضحيتك، فإنَّه يغفر لكِ بأول (٣) قطرة من دمها كل ذنب عملته، ثمَّ قولي: ﴿إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ﴾ إلى قوله: ﴿الْمُسْلِمِينَ﴾. قال عمران: يا رسول الله، هذا لك ولأهل بيتك خاصة أم للمسلمين عامة؟ قال: \"بل للمسلمين عامَّة\" (٤).\n\n<span data-type=\"title\" id=toc-1322>١٦٤ </span>- (قوله ﷿) (٥) ﴿قُلْ أَغَيْرَ اللَّهِ أَبْغِي رَبًّا﴾\nيعني: أَسِوى الله أطلب سيَّدًا؟ ﴿وَهُوَ رَبُّ كُلِّ شَيْءٍ وَلَا تَكْسِبُ كُلُّ\n_________\n(١) \"جامع البيان\" ٨/ ١١٢، \"تفسير عبد الرزاق\" ١/ ٢٢٣.\n(٢) \"تنوير المقباس المنسوب إلى عبد الله بن عباس\" من رواية الكلبي (١٠٦).\n(٣) من (ت) وفي الأصل: في أول.\n(٤) أخرجه البيهقي في \"السنن\" ٥/ ٢٣٩، وقال: لفظ حديث ابن عبدان لم نكتبه من حديث عمران إلا من هذا الوجه، وليس بقوي. والطبراني في \"الأوسط\" ٣/ ٦٤، وقال: لا يروى هذا الحديث عن عمران بن الحصين إلا بهذا الإسناد، تفرَّد به أبو حمزة. وفي \"الكبير\" ١٨/ ٢٣٩.\nوقال الهيثمى في \"مجمع الزوائد\" ٤/ ٩: رواه الطبراني في \"الكبير\" و\"الأوسط\"، وفيه أبو حمزة الثمالي، وهو ضعيف. وأبو حمزة، واسمه ثابت بن أبي صفية ضعيف جدًّا. قال يحيى: ليس بشيء، وقال النسائي: ليس بثقة. وقال البخاري: منكر الحديث. \"المجروحين\" ١/ ٢٠٦، \"الكامل في الضعفاء\" لابن عديّ ٢/ ٩٣.\n(٥) من (ت).","vol":"12","page":285},{"text":"نَفْسٍ﴾: إثمًا ﴿إِلَّا عَلَيْهَا﴾: لا تؤخذ (١)، بما أتت كان المعصية، وارتكبت (٢) من الخطيئة، سواها ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ يعني: ولا تحمل نفس حاملة حملَ أخرى ما عليها من الذنوب، ولا تأثم نفس آثمة بإثم أُخرى، بل كل نفس مأخوذ بجرمها (٣) ومعاقب بإثمها (٤).\n﴿ثُمَّ إِلَى رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ﴾\n\n<span data-type=\"title\" id=toc-1323>١٦٥ </span>- ﴿وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ﴾\nيعني: أهلك القرون الماضية والأُمم الخالية، وأورثكم الأرض من بعدهم، فجعلكم خلائف منهم، فيها، تخلفونهم فيها، وتعمرونها بعدهم.\nوالخلائف: جمع خليفة، كما الوصائف جمع وصيفة، وكل مَنْ جاء بعد مَنْ مضى فهو خليفته (٥)، يقال: خلف فلان فلانًا في داره، يخلفه خلافةً، فهو خليفة (٦)، كما قال الشماخ:\n_________\n(١) في (ت): لا يأخذ.\n(٢) في (ت): وركب.\n(٣) في الأصل: بجرمه. والمثبت من (ت).\n(٤) في الأصل: إثمه. والمثبت من (ت).\n(٥) من (ت) وفي الأصل: خليفة. وكلاهما حسن مستاوٍ.\n(٦) أخرجه الطبري في \"جامع البيان\" ٨/ ١١٤، وانظر: \"لسان العرب\" ٩/ ٨٢ (خلف).","vol":"12","page":286},{"text":"تصيبهم وتخطئني المنايا ... وأخلف في رُبُوْعٍ عن رُبُوع (١)\n﴿وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ﴾ يعني: وخالف بين أحوالِكُمْ، فجعل بعضكم فوق بعض؛ في الخلق والرزق والقوّة والبسطة والعلم والفضل والمعاش والمعاد ﴿لِيَبْلُوَكُمْ﴾: ليختبركم (٢) ﴿فِي مَا آتَاكُمْ﴾: (فيما رزقكم) (٣) يعني: الغني والفقير، والشريف والوضيع، والحر والعبد.\n﴿إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ﴾: لأن ما هو آت قريب.\nوقيل: الهلاك في الدنيا (٤).\nوقال الكلبي: إذا عاقب، فعقابه سريع (٥).\nوقال عطاء: ﴿سَرِيعُ الْعِقَابِ﴾: لأعدائه ﴿وَإِنَّهُ لَغَفُورٌ رَحِيمٌ﴾: لأوليائه (٦).\n_________\n(١) \"ديوان الشماخ\" (ص ٢٢٤)، \"مجاز القرآن\" ١/ ٢٠٩، \"لسان العرب\" ٨/ ٩٩ (ربع)، \"تهذيب اللغة\" ٢/ ٣٦٩ (ربع)، \"جامع البيان\" ٨/ ١١٤، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٥٨، \"زاد المسير\" ٣/ ١٦٢.\n(٢) من (ت).\n(٣) من (ت).\n(٤) \"معالم التنزيل\" ٣/ ٢١٢.\n(٥) \"تنوير المقباس المنسوب لابن عباس\" من طريق الكلبي عن أبي صالح (ص ٢١٦).\n(٦) \"معالم التنزيل\" ٣/ ٢١٢، \"الوجيز\" للواحدي ١/ ٣٨٥.","vol":"12","page":287},{"text":"<span data-type=\"title\" id=toc-1324>٧ - سُورَة الأَعَرْافِ</span>","vol":"12","page":289},{"text":"سورة الأعراف\nمكية (١) وهي مئتان وست آيات (٢)، (وفي رواية خمس) (٣)، وأربعة عشر ألفا وثلاث مئة وعشرة أحرف، وثلاثة (٤) آلاف وثلاث مئة وخمس وعشرون كلمة. (٥)\n[١٣٦٠] أخبرنا محمَّد بن القاسم الفارسي (٦)، قال: حدثنا أبو محمَّد عبد الله بن أحمد الشيباني (٧)، قال: حدثنا أبو عمرو\n_________\n(١) قاله: ابن عباس وقتادة.\nانظر قول ابن عباس في \"فضائل القرآن\" لابن الضُّرِيس (ص ٣٣)، \"الناسخ والمنسوخ\" للنحاس ٢/ ٣٥٨، \"الدر المنثور\" للسيوطي ٣/ ١٢٥.\nانظر قول قتادة في \"الإتقان\" للسيوطي ١/ ٤٩، \"المكي والمدني في القرآن\" لعبد الرزاق حسين ١/ ٣٠٩.\nوقد ورد ذكر بعض آيات من الأعراف بأنها مدنية من قوله: ﴿وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ﴾ [الأعراف: ١٦٣]. قوله: ﴿وَإِنَّهُ لَغَفُورٌ رَحِيمٌ﴾ [الأعراف: ١٦٧].\nانظر: \"الناسخ والمنسوخ\" لابن سلامة (ص ٧٠)، وقيل إلى قوله: ﴿وَإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ﴾ [الأعراف: ١٧١].\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٤٩، \"البرهان في علوم القرآن\" للزركشي ١/ ٢٠٠، \"إرشاد العقل السليم\" لأبي السعود ٣/ ٢٠٩.\n(٢) هذا العد للآيات في المدني والمكي والكوفي.\nانظر: \"البيان في عبد آي القرآن\" للداني (ص ١٥٥).\n(٣) من (ت) وهذِه الرواية لعد الآيات في البصري والشامي المرجع السابق.\n(٤) في (ت): وكلماتها ثلاثة.\n(٥) في (ت) قدم ذكر الكلمات على الحروف.\n(٦) أبو الحسن النيسابوري، لم يذكر بجرح أو تعديل.\n(٧) ثقة.","vol":"12","page":291},{"text":"الحَرَشي (١)، حدثنا أبو أحمد محمَّد بن عبد الوهاب (٢)، قال: حدثنا أحمد بن عبد الله بن يونس (٣) قال: ثنا سلاّم بن سليم المدائني (٤) قال: ثنا هارون بن كثير (٥) عن زيد بن أسلم (٦)، عن أبيه (٧)، عن أبي أُمامة (٨)، عن أُبي بن كعب - ﵁ -، عن النبيّ - ﷺ - قال: \"من قرأ سورة الأعراف، جعل الله بينه وبين إبليس سترًا وكان آدم شفيعًا له يوم القيامة\" (٩)\n_________\n(١) أحمد بن محمَّد بن أحمد بن حفص، إمام محدث.\n(٢) ابن حبيب بن مهران العبدي، أبو أحمد الفراء النيسابوري، ثقة عارف.\n(٣) ابن عبد الله بن قيس أبو عبد الله التميمي اليربوعي الكوفي، ثقة حافظ.\n(٤) سلْم الطويل أبو سليمان المدائني، متروك.\n(٥) مجهول.\n(٦) العَدَوي، أبو أسامة ويقال: أبو عبد الله المدني مولى عمر، ثقة عالم، وكان يرسل.\nقال الحافظ: هو تحريف، والصواب زيد بن سالم، جهله أبو حاتم.\n(٧) لم أجده.\n(٨) صحابي مشهور.\n(٩) [١٣٦٠] الحكم على الإسناد:\nموضوع.\nوقد سبق بيان حال رواته، فهارون مجهول، وسلَّام متروك.\nالتخريج: هذا الحديث جزء من حديث طويل في فضائل سور القرآن عن أبي بن كعب - ﵁ -، وقد جزأه المصنف في \"الكشف والبيان\" بطرق عدة، وقد جمع هذِه الطرق د/ صلاح باعثمان، في تحقيقه لقسم من هذا الكتاب \"الكشف والبيان\" من سورة المدثر إلى سورة الفجر، وأخرجه المصنف هنا بهذا السند، وفي مواضع متعددة من تفسيره كما في فضل سورة الأحزاب والنجم، والمدثر، والليل.\nوقد نص طائفة من العلماء ﵏ على رده وعدم قبوله، وممن قال بذلك: =","vol":"12","page":292},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ <span data-type=\"title\" id=toc-1325>(١)</span>\n\n١ - قوله تعالى: ﴿المص﴾\nقال عليّ بن أبي طلحة عن ابن عباس - ﵄ - ﴿المص﴾ (٢) قَسَمٌ (٣) أقسم الله به (٤).\n_________\n= ابن الجوزي في \"الموضوعات\" ١/ ٣٩٢ حيث قال: وهذا حديث في فضائل السور مصنوع بلا شك ... . فنفس الحديث يدل على أنَّه مصنوع، فإنَّه قد استقرأ السور، وذكر في كل واحدة ما يناسبها من الثواب بكلام ركيك في نهاية البرودة، لا يناسب كلام رسول الله - ﷺ -.\nوابن تيمية: في \"مجموع الفتاوى\" ٧/ ١٠٩، \"مقدمة في أصول التفسير\" (ص ٧٥) حيث نقل اتفاق العلماء على أنه موضوع. فقال: وفي التفسير من هذِه الموضوعات قطعة كبيرة، مثل الحديث الذي يرويه الثعلبي، والواحدي، والزمخشري في فضائل سور القرآن سورة سورة، فإنَّه موضوع باتفاق أهل العلم. والسيوطي: في حاشيته على \"تفسير البيضاوي\" كما في \"الفتح السماوي\" لعبد الرؤوف المناوي ١/ ٤٥٤، وفي \"اللآلئ المصنوعة\" ١/ ٢٠٨ حيث قال: ومن طرقه الباطلة طريق هارون بن كثير، عن زيد بن أسلم.\nوالشوكاني في كتابه \"الفوائد المجموعة\" (٢٩٦) حيث قال: ولا خلاف بين الحفاظ بأن حديث أبي بن كعب هذا موضوع، وقد اغتر به جماعة من المفسرين، فذكروه في تفاسيرهم: كالثعلبي، والواحدي، والزمخشري، ولا جرم فليسوا من أهل هذا الشأن.\n(١) من (ت).\n(٢) من (ت).\n(٣) في الأصل: قسما. وما أثبته من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١١٥ عن ابن عباس، وعن عكرمة في تفسير ﴿الم﴾ [البقرة: ١] وذكره الماوردي في \"النكت والعيون\" ٦/ ٦٠ عن قتادة عند تفسير سورة ﴿ن وَالْقَلَمِ﴾، وعزاه السيوطي في \"الدر المنثور\" =","vol":"12","page":293},{"text":"وقال عطاء بن أبي رباح: هو ثناء أثنى الله به على نفسه (١). وقال أبو صالح عن ابن عباس - ﵄ -: اسم من أسماء الله تعالى (٢).\nوقال أبو الضحى عن ابن عباس - ﵄ -: أنا الله أُفَضِّل) (٣).\nوقال السُدِّي: هو (٤) هجاء المصوّر (٥). وقال (٦) قتادة: اسم من أسماء القرآن (٧). وقيل: اسم للسورة (٨) (ومفتاح لها قاله الحسن) (٩).\n_________\n= ٣/ ١٢٥ لابن المنذر، عن ابن عباس.\n(١) لم أجده حسب بحثي واطلاعي.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١١٥ عن ابن عباس، والشعبي، وذكره الإمام الماوردي في \"النكت والعيون\" ١/ ٦٤ عن ابن عباس، وعكرمة، وعزاه السيوطي في \"الدر المنثور\" ٣/ ١٢٥ لابن المنذر، وابن أبي حاتم عن ابن عباس.\n(٣) في الأصل: أفصل. وما أثبته من (س) وهو كذلك في المراجع فهذا الأثر ذكره الإمام الماوردي عن ابن عباس، وسعيد بن جبير.\nانظر: \"النكت والعيون\" للماوردي ٢/ ١٩٨.\n(٤) في (ت): هي.\n(٥) في الأصل: المصون. وفي (ت): المصدر. وما أثبته من (س).\nوهو موافق لما أخرجه الطبري في \"جامع البيان\" ٨/ ١١٥، والماوردي في \"النكت والعيون\" ٢/ ١٩٨ كلاهما عن السُدِّي.\n(٦) في (ت) قدم قول قتادة على السُدِّي.\n(٧) أخرجه عبد الرزاق \"تفسير القرآن\" ١/ ٢٥٨ عن قتادة، والطبري في \"جامع البيان\" ٨/ ١١٥ عن قتادة، ومجاهد، وابن جُريج، والماوردي في \"النكت والعيون\" ١/ ٦٣ عن قتادة، وابن جريج.\n(٨) في (ت) و(س): السورة.\n(٩) من (س).\nذكره الطبري في \"جامع البيان\" ١/ ٢٠٦ عن عبد الرحمن بن زيد بن أسلم، والإمام الماوردي في \"النكت والعيون\" ٢١/ ١٩٨٤ عن الحسن.","vol":"12","page":294},{"text":"وقال مجاهد: فواتح افتتح الله تعالى (١) بها (٢) كتابه (٣).\nوقال الشعبي: فواتح (افتتح الله بها) (٤)، وهي أسماء من أسماء الله تعالى، إذا وصلتها كانت اسمًا. (٥) وقال أبو روق: أنا الله العالم (٦) الصادق (٧).\nوقال سعيد بن جبير: أنا الله أصدق. (٨) وقال محمَّد بن كعب: الألف افتتاح اسمه أحد، أول، آخر، واللام افتتاح اسمه لطيف، والميم افتتاح اسمه مجيد، وملك، والصاد (٩) افتتاح اسمه صمد، وصادق الوعد، وصانع المصنوعات (١٠)، ورأيت في بعض التفاسير معنى ﴿المص﴾: ﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ﴾ (١١).\n_________\n(١) من (س).\n(٢) في الأصل: به. وما أثبته من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ١/ ٢٠٦ عن مجاهد، وعزاه السيوطي في \"الدر المنثور\" ١/ ٥٤ لابن المنذر، وابن أبي حاتم، وأبي الشيخ بن حيان عن مجاهد، والماوردي في \"النكت والعيون\" ٢/ ٤٢٠ عن ابن جريج.\n(٤) من (س).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٢/ ٢٩٤، عن ابن عباس، وأورده الخازن عن ابن عباس في \"لباب التأويل\" ٢/ ٤٩٧.\n(٦) من (ت).\n(٧) ذكره أبو الليث السمرقندي في \"بحر العلوم\" ١/ ٥٣٠، وعزاه السيوطي في \"الدر المنثور\" ٣/ ١٢٦ لأبي الشيخ عن الضحاك.\n(٨) لم أجده حسب بحثي واطلاعي.\n(٩) في الأصل: والصادق. وما أثبته من (ت) و(س).\n(١٠) أخرجه الطبري في \"جامع البيان\" ١/ ٢٠٨، بنحوه عن الربيع بن أنس.\n(١١) ذكره أبو حيّان في \"البحر المحيط\" ٤/ ٢٦٧، والألوسي في \"روح المعاني\" ٨/ ٧٤.","vol":"12","page":295},{"text":"(وقيل: هي حروف هجاء مقطّعة (١)، وقيل: هي حساب الجُمّل <span data-type=\"title\" id=toc-1326>(٢) </span>(٣)، وقيل: هي حروف اسم الله تعالى الأعظم (٤)، وقيل: هي حروف تحوي معاني كثيرة، ودل الله بها خلقه على مراده من كل ذلك (٥)، وموضعه رفع بالابتداء\n\n٢ - و﴿كِتَابٌ﴾\nخبره، كأنّه قال: ﴿المص﴾ حروف كتاب ﴿أُنْزِلَ إِلَيْكَ﴾، وقيل: كتاب خبر ابتداء مضمر. أي: هذا الكتاب. وقيل رفع على\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٨/ ١١٥.\n(٢) ذكره الطبري في \"جامع البيان\" ٨/ ١١٥ وقال: كرهنا ذكر الذي حُكي ذلك عنه، وذكره أبو الليث السمرقندي في \"بحرالعلوم\" ١/ ٨٨ ونسبه لليهود.\n(٣) من (ت).\nقال ابن منظور \"لسان العرب\" ١١/ ١٢٨: حساب الجُمَّل بتشديد الميم الحروفُ المقطعة على أَبجد.\nوقال ابن تيمية \"مجموع الفتاوى\" ٦/ ٤١٨: وقد تنازع الناس في أبجد هوز حطي، فقال طائفة: هي أسماء قوم، قيل أسماء ملوك مدين، أو أسماء قوم كانوا ملوكًا جبابرة، وقيل: هي أسماء الستة أيام التي خلق الله فيها الدنيا، ... والصواب أن هذِه ليست أسماء لمسميات وإنما ألفت ليعرف تأليف الأسماء من حروف المعجم بعد معرفة حروف المعجم ... . .، ثمَّ كثير من أهل الحساب صاروا يجعلونها علامات على مراتب العدد.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١١٥ عن ابن عباس، والماوردي في \"النكت والعيون\" ٢/ ١٩٩.\n(٥) السمرقندي في \"بحر العلوم\" ١/ ٨٧، والماوردي في \"النكت والعيون\" ٢/ ١٩٩","vol":"12","page":296},{"text":"التقديم والتأخير (١)، يعني أُنزل كتاب إليك وهو القرآن ﴿فَلَا يَكُنْ فِي صَدْرِكَ حَرَجٌ مِنْهُ لِتُنْذِرَ بِهِ﴾ قال أبو العالية: ضيق (٢).\nوقال مجاهد: شك <span data-type=\"title\" id=toc-1327>(٣)</span>.\nوقال الضحاك: إثم (٤)، قال مقاتل: فلا يكن في قلبك شك في القرآن أنَّه من الله (٥)، وقيل: معناه لا يضيق قلبك بإنذار من أرسلناك بإنذاره، وإبلاغ من أمرتك بإبلاغه إياه (٦) ﴿وَذِكْرَى لِلْمُؤْمِنِينَ﴾ أي: عظة لهم، وموضعه رفع مردود على الكتاب، وقيل: نصب على المصدر تقديره ويذكره ذكرى.\n\n٣ - قوله تعالى: ﴿اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ﴾\nأي: وقيل لهم: اتبعوا ﴿وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ﴾ قراءة العامّة بالعين من الإتباع.\nوروى عاصم الجحدري عن أبي التياح ومالك بن دينار (ولا\n_________\n(١) من (ت) و(س).\n(٢) أورده البغوي في \"معالم التنزيل\" ٣/ ٢١٣ عن أبي العالية، وابن الجوزي في \"زاد المسير\" ٣/ ١١٢ عن الحسن والزجاج.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١١٦ عن ابن عباس، ومجاهد، وقتادة. وذكره ابن الجوزي في \"زاد المسير\" ٣/ ١١٢ عنهم، وعن السُدِّي، وابن قتيبة.\n(٤) ذكره ابن عادل الدمشقي في \"اللباب\" ٦/ ٤٧٠ عنه، عند الآية الخامسة من سورة: النساء\n(٥) \"تفسير مقاتل\" ٢/ ٢٩.\n(٦) قاله الطبري في \"جامع البيان\" ٨/ ١١٦.","vol":"12","page":297},{"text":"تبتغوا) بالغين المعجمة (١). أي: لا تطلبوا ﴿قَلِيلًا مَا تَذَكَّرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1328>٤ </span>- قوله تعالى: ﴿وَكَمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا﴾\nبالعذاب، موضع (كم) رفع بالابتداء، وخبره في أهكلنا، وإن شئت نصبته برجوع الهاء. ﴿فَجَاءَهَا بَأْسُنَا﴾ عذابنا ﴿بَيَاتًا﴾ ليلًا كبيات العساكر، ﴿أَوْ هُمْ قَائِلُونَ﴾ يعني: نهارًا في وقت القائلة، وقائلون نائمون في ظهيرة (٢)، ومعنى الآية: أو وهم قائلون يعني: إن من هذِه القرى ما أُهلكت ليلا ومنها ما أُهلكت نهارًا، وإنّما حذفوها لاستثقالهم نسقًا على نسق (٣).\nهذا قول الفراء، وجعل الزجاج معنى (أو) التخيير والإباحة، تقديره: جاءهم بأسنا مرّة ليلًا، ومرّة نهارًا (٤).\n\n<span data-type=\"title\" id=toc-1329>٥ </span>- قوله ﷿: ﴿فَمَا كَانَ دَعْوَاهُمْ﴾\nأي: قولُهم ودعاؤهم، مثل قوله تعالى: ﴿فَمَا زَالَتْ تِلْكَ دَعْوَاهُمْ﴾ (٥) قال الشاعر (٦):\n_________\n(١) ذكره النحاس في \"معاني القرآن\" ٣/ ٩ والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ١٦٢ وأبو حيان في \"البحر المحيط\" ٤/ ٢٦٨، وهي: قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٤٧).\n(٢) في (ت): في وقت الظهيرة.\n(٣) انظر: \"معاني القرآن\" للفراء ١/ ٣٧٢.\n(٤) ذكره البغوي عنه في \"معالم التنزيل\" ٣/ ٢١٤.\n(٥) الأنبياء: ١٥.\n(٦) كثير عزة.","vol":"12","page":298},{"text":"وإِنْ مَذِلَتْ (١) رِجْلِي دعوتُكِ أشْتَفي ... بِدَعْواكِ من مَذْلٍ (٢) بها فَيهُونُ (٣)\n﴿إِذْ جَاءَهُمْ بَأْسُنَا﴾ عذابنا ﴿إِلَّا أَنْ قَالُوا إِنَّا كُنَّا ظَالِمِينَ﴾ مسيئين آثمين، ولأمره مخالفين. أقرّوا على أنفسهم.\nروى ابن مسعود - ﵁ - عن رسول الله - ﷺ - قال: \"ما هلك قوم حتّى يعذروا من أنفسهم\" قال: قلت: كيف يكون ذلك؟ فقرأ هذِه الآية: ﴿فَمَا كَانَ دَعْوَاهُمْ إِذْ جَاءَهُمْ بَأْسُنَا إِلَّا أَنْ قَالُوا إِنَّا كُنَّا ظَالِمِينَ﴾ (٤).\n\n<span data-type=\"title\" id=toc-1330>٦ </span>- قوله ﷿: ﴿فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ﴾\nيعني: الأُمم عن إجابتهم الرسل ﴿وَلَنَسْأَلَنَّ الْمُرْسَلِينَ﴾ عن تبليغ الأُمم\n\n<span data-type=\"title\" id=toc-1331>٧ </span>- ﴿فَلَنَقُصَّنَّ﴾\nنخبرن ﴿عَلَيْهِمْ بِعِلْمٍ﴾ قال ابن عباس - ﵄ -: ينطق لهم\n_________\n(١) أي: خَدِرَت، وكل خَدَر أَو فَتْرةٍ: مَذَل.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٦٢١ (مذل).\n(٢) إِما أَن يكون أَراد مَذَل فسكن للضرورة، وإِما أَن تكون لغة.\nالمرجع السابق.\n(٣) \"ديوانه\" (ص ١٧٦)، \"نهاية الأرب في فنون الأدب\" للنويري ٣/ ١١٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٢٠ عنه مرفوعًا، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٤٣٩ عنه موقوفًا. وكلاهما من طريق عبد الملك الزراد، وهو: عبد الملك بن ميسرة الهلالي الزراد (ت بعد ١٢٠ هـ) وهو ثقة، روى له الجماعة، ولكنه لم يدرك ابن مسعود ولا غيره من الصحابة، فإسناده منقطع.","vol":"12","page":299},{"text":"كتاب أعمالهم بالحق (١)، كقوله تعالى: ﴿هَذَا كِتَابُنَا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ﴾ (٢) (٣). ﴿وَمَا كُنَّا غَائِبِينَ﴾ عن الرسل فيما بلغوا والأُمم فيما أجابوا.\n\n<span data-type=\"title\" id=toc-1332>٨ </span>- قوله -﷿-: ﴿وَالْوَزْنُ يَوْمَئِذٍ﴾\nيعني: يوم السؤال، ﴿الْحَقُّ﴾ قال مجاهد معناه: والقضاء يومئذ العدل (٤)، وقال آخرون (٥): أراد به وزن الأعمال وذلك أن الله تعالى ينصب ميزانا له لسان وكفّتان (٦) يوم القيامة، فيوزن به أعمال العباد خيرها وشرها، فيثقل الله به مرّة ميزان الحسنات علامة لنجاة مَنْ يريد نجاته، ويخفّف مرّة ميزان الحسنات علامة لهلاك مَنْ يُريد هلاكه.\nفإن قيل: ما الحكمة في وزن أعمال العباد والله هو العالم بمقدار كلّ شيء قبل خلقه إياه وبعده؟ قلنا: أربعة أشياء: أحدها: امتحان الله تعالى عباده بالإيمان به في الدنيا، الثاني: جعل ذلك علامة لأهل السعادة والشقاوة في العقبى، والثالث: تعريف الله تعالى العباد ما\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٨/ ١٢٢.\n(٢) الجاثية: ٢٩.\n(٣) من (ت) و(س).\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٢٢ عن مجاهد.\n(٥) أخرجه الطبري \"جامع البيان\" ٨/ ١٢٢ عن السُّدّي ومجاهد.\n(٦) في (س): بلسان وكفتين.","vol":"12","page":300},{"text":"لهم عند الله من جزاء على خير وشر، والرابع: إقامة الحجّة عليهم (١)، ونظير هذا قوله تعالى: ﴿هَذَا كِتَابُنَا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ إِنَّا كُنَّا نَسْتَنْسِخُ مَا كُنْتُمْ تَعْمَلُونَ﴾ (٢) فأخبر بإثبات الأعمال ونسخها مع علمه بها لما ذكرنا من المعاني، والله أعلم.\n﴿فَمَنْ ثَقُلَتْ مَوَازِينُهُ﴾ قال مجاهد: حسناته (٣) ﴿فَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾.\n\n<span data-type=\"title\" id=toc-1333>٩ </span>- ﴿وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ بِمَا كَانُوا بِآيَاتِنَا يَظْلِمُونَ﴾\nيجحدون، قال حذيفة - ﵁ -: صاحب الموازين يوم القيامة جبريل -﵇-، يقول الله تعالى: \"يا جبرائيل زن بينهم، فَرُدَّ من بعض على بعض\". قال: وليس (٤) ثمّ ذهب ولا فضّة، فإن كان للظالم حسنات، أخذ من حسناته فترد على المظلوم، وإن لم يكن له حسنات حُمِل عليه من سيئات صاحبه، فيرجع الرجل وعليه مثل الجبال (٥).\nوقال ابن عباس - ﵄ -: يوزن الحسنات والسيئات في\n_________\n(١) في الأصل: عليه. وما أثبته من (س).\n(٢) الجاثية: ٢٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٢٣ عن مجاهد.\n(٤) من (ت)، و(س).\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٢٣ موقوفًا على حذيفة.","vol":"12","page":301},{"text":"ميزان له لسان وكِفّتان، فأمَّا المؤمن فيؤتى بعمله في أحسن صورة فيوضع في كفّة الميزان وهو الحق فيثقل حسناته على سيئاته فيوضع عمله في الجنّة فيعرفها بعمله فذلك قوله: ﴿فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾ الناجون ولهم أعرف بمنازلهم إذا انصرفوا إليها من أهل الجمعة إذا انصرفوا إلى منازلهم، وأمَّا الكفّار فيؤتى بأعمالهم في أقبح صورة فتوضع في كفّة الميزان وهو الباطل فيخفّ وزنه حتّى يقع في النار، ثمّ يقال للكافر: الحق بعملك (١).\nفإن قيل: فكيف يصح وزن الأعمال وهي أعراض وليست بأجسام؟ فيجوز وزنها ووصفها بالثقل والخفة، قلنا: الوزن راجع إلى الصحف التي فيها أعمال العباد مكتوبة، يدلّ عليه حديث عبد الله بن عمرو - ﵄ - قال: يُؤتى بالرجل يوم القيامة إلى الميزان ثمّ يخرج له تسعة وتسعون سجلا كلّ سجل منها مدّ البصر فيها خطاياه وذنوبه فيوضع في الكفّة ثمّ يُخرج له كتاب مثل الأنملة فيها شهادة أن لا إله إلاَّ الله وأن محمدًا عبده ورسوله - ﷺ - فيوضع في الكفّة الأُخرى فَتَرْجَح بخطاياه وذنوبه. (٢) ونظير هذِه الآية قوله تعالى: ﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا﴾ (٣) إلى آخر الآية.\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ١٧٠ بنحوه مختصرا، عن ابن عباس.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٢٤ عن عبد الله، ورواه أحمد في \"المسند\" (٦٩٩٤) مطولًا، ٢/ ٢١٣ (٦٩٩٤)، ورواه الحاكم في \"المستدرك\" ١/ ٤٧، وقال: صحيح على شرط مسلم ووافقه الذهبي.\n(٣) الأنبياء: ٤٧.","vol":"12","page":302},{"text":"فإنّ قيل: لِم جمعه وهو ميزان واحد؟ قيل: يجوز أن يكون لفظه جمع ومعناه واحدًا، كقوله: ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ﴾ (١) و﴿يَاأَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ﴾ (٢)\nوقال الأعشى:\nووجه نقي اللون صاف يزيّنه ... مع الجيد لَبَّات (٣) لها ومعاصم (٤)\nأراد لبّة ومعصمًا.\nوقيل: أراد به الأعمال الموزونة (٥). وقيل: الأصل ميزان عظيم ولكل عبد فيه ميزان معلّق به (٦).\nوقيل: جمعه لأنَّ الميزان ما اشتمل على الكفتين والشاهين واللسان ولا يحصل الوزن إلاَّ باجتماعها (٧). وقيل: الميزان ثلاثة: ميزان يفرق به بين الحق والباطل وهو العقل، (وميزان يفرّق به بين\n_________\n(١) آل عمران: ١٧٣.\n(٢) المؤمنون: ٥١.\n(٣) اللبة: موضع النحر، وجمعها لَبَّات.\nانظر: \"غريب الحديث\" لأبي عبيد ٣/ ٣١.\n(٤) انظر: \"الأغاني\" لأبي الفرج الأصفهاني ٩/ ١٢٥ إلا أنَّه قال: مع الحلي. بدلا من: مع الجيد.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٥٦.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٤٩.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٤٩.","vol":"12","page":303},{"text":"الحلال والحرام وهو العلم) (١)، وميزان يفرّق به بين السعادة والشقاوة وهو المشيئة والإرادة وبالله التوفيق (٢).\n\n<span data-type=\"title\" id=toc-1334>١٠ </span>- قوله ﷿: ﴿وَلَقَدْ مَكَّنَّاكُمْ﴾\nملّكناكم ﴿فِي الْأَرْضِ﴾ ووطّأنا لكم وجعلنّاها لكم قرارًا ومهادًا ﴿وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ﴾ تعيشون بها أيام حياتكم من المأكل والمشارب، والمعايش جمع المعيشة، الياء من الأصل فلذلك لا تهمز ﴿قَلِيلًا مَا تَشْكُرُونَ﴾ فيما صنعت إليكم.\n\n<span data-type=\"title\" id=toc-1335>١١ </span>- ﴿وَلَقَدْ خَلَقْنَاكُمْ﴾\n(قال ابن عباس - ﵄ -) (٣): يعني خلقنا أصلكم وأباكم آدم (٤)، ﴿ثُمَّ صَوَّرْنَاكُمْ﴾ في أرحام أُمهاتكم. وقال قتادة، والربيع، والضّحاك، والسدي: أمَّا خلقناكم فآدم وأمَّا صوّرناكم فذرّيّته (٥).\nقال مجاهد: خلقنا آدم ثمّ صوّرناكم في ظهر آدم. (٦)\nوقال عكرمة: خلقناكم في أصلاب الرجال وصورناكم في أرحام النساء. (٧)\n_________\n(١) في الأصل: وميزان فيه إقامة الحجة عليهم. وما أثبته من (س).\n(٢) لم أجده.\n(٣) من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٢٦ عن ابن عباس.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٢٦ عنهم.\n(٦) أخرجه الطبري في \"جامع البيان\" ٨/ ١٢٧ عنه.\n(٧) أخرجه الطبري في \"جامع البيان\" ٨/ ١٢٧ عن عكرمة.","vol":"12","page":304},{"text":"قال عطاء: خلقوا في ظهر آدم ثمّ صوروا (١) في الأرحام. (٢).\nوقال يمان: خلق الإنسان في الرحم ثمّ صوّره فشق سمعه وبصره وأصابعه. (٣)\nفإن قيل: ما وجه قوله: ﴿ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ﴾ وإنّما خُلقنا بعد (٤) ذلك، و(ثُمَّ) يوجب الترتيب والتراخي، كقول القائل: قمت ثمّ قعدت ولا يكون القعود إلاَّ بعد القيام. قلنا: قال قوم: هو على التقديم والتأخير (٥).\nوقال يونس: الخلق والتصوير راجعان إلى آدم -﵇كما تقول: قد ضربناكم وإنّما ضربت سيّدهم (٦)، وقال الأخفش: (ثمّ) بمعنى الواو مجاز (٧).\nوقلنا: كقول الشاعر (٨):\n_________\n(١) في الأصل: صورناكم. وما أثبته من (ت)، (س).\n(٢) أورده الطبري في \"جامع البيان\" ٨/ ١٢٧ ولم يذكره عن عطاء.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٢٧، ولم يذكر يمان، وإنما قال: عن معمر عمن ذكره.\n(٤) في الأصل: قبل. وما أثبته من (ت) و(س).\n(٥) أورده الطبري في \"جامع البيان\" ٨/ ١٢٨، ونسبه إلى من ضعفت معرفته بكلام العرب ثمَّ بين ضعف هذا القول.\n(٦) لم أعثر عليه حسب بحثي واطلاعي.\n(٧) أورده الطبري في \"جامع البيان\" ٨/ ١٢٨، ولم ينسبه لأحد وضعف هذا القول أيضًا.\n(٨) الأُقَيشِرِ الأَسَدِي.","vol":"12","page":305},{"text":"سألت ربيعةَ من خيرها ... أبًا ثم أُمًّا فقالت لِمَه (١)\nأراد أبًا وأُمًّا.\nقوله تعالى: ﴿فَسَجَدُوا﴾ يعني: الملائكة ﴿إِلَّا إِبْلِيسَ لَمْ يَكُنْ مِنَ السَّاجِدِينَ﴾ لآدم.\n\n<span data-type=\"title\" id=toc-1336>١٢ </span>- فـ ﴿قَالَ﴾\nالله -﷿- لإبليس حين امتنع من السجود لآدم: ﴿مَا مَنَعَكَ أَلَّا تَسْجُدَ﴾ قال بعضهم (٢): (لا) زائدة و(أن) صلة (٣)، تقدير الكلام: ما منعك السجود لآدم؛ لأنَّ المنع يتعدى إلى مفعولين قال الله -﷿-: ﴿حَرَامٌ﴾ ﴿أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ﴾ (٤) قال الشاعر (٥):\nويلحينَني في اللهو أن لا أُحِبَّهُ ... وللهو داع دائب غير غافل (٦)\n_________\n(١) والبيت:\nسَأَلتُ رَبيعَةَ مَن شَرُّها ... أَبًا ثُمَّ أُمًّا فَقالوا لِمَه\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ١١/ ٢٦٨٤، \"نهاية الأرب في فنون الأدب\" للنويري ٤/ ٥٢.\n(٢) بعض نحويي البصرة كما ذكره الطبري في \"جامع البيان\" ٨/ ١٢٩.\n(٣) في الأصل: أصله. وما أثبته من (ت) و(س).\n(٤) الأنبياء: ٩٥.\n(٥) الأحوص.\n(٦) في الأصل: عاقل. وما أثبته من (س)، وهو موافق لما في المصادر. انظر: \"ديوانه\" (ص ١٧٣).","vol":"12","page":306},{"text":"(أراد: أن أُحبّه) (١).\nوقال آخر (٢):\nأبى جوده لا البخل فاستعجلت به ... نعم من فتى لا يمنع (الجوع قاتله) (٣)\nأراد: أبى جوده البخل.\n[١٣٦١] سمعت أبا القاسم الحبيبي (٤) يقول: سمعت أبا الهيثم (٥) السجزي (٦) يحكي عن أحمد بن يحيى بن ثعلب (٧)، قال: كان بعضهم يكره إلغاء (لا)، ويتأول في المنع القول؛ لأنَّ القول والفعل مانعان، وتقديره: من قال لك ألا تسجد (٨).\n_________\n(١) من (ت).\n(٢) لم أجده.\n(٣) في (ت): الجود قاتله.\nقال ابن منظور في \"لسان العرب\" ١٢/ ٥٨٩: قوله: لا يمنع الجوع قاتله. هكذا في الأصل و\"الصحاح\" للجوهري، وفي \"المحكم\" لابن سيده: الجوس قاتله. والجوس: الجوع، والذي في \"مغني اللبيب\" لابن هشام: لا يمنع الجود قاتله.\n(٤) قيل: كذبه الحاكم.\n(٥) لم أجده.\n(٦) السِجْزي نسبه إلى سجزُ: بكسر أوله وسكون ثانيه وآخره زاي، اسم لسجستان البلد المعروف في أطراف خراسان والنسبة إليها سجزي، وقد نسب إليها خلق كثير من الأئمة والرواة والأدباء، وأكثر أهل سجستان يُنسبون هكذا. انظر: \"معجم البلدان\" ٣/ ٢١٤.\n(٧) الشيباني، مولاهم البغدادي، أبو العباس، ثقة حجة.\n(٨) [١٣٦١] الحكم على الإسناد:\nالحبيبي تكلم فيه الحاكم، وشيخه لم أجده. =","vol":"12","page":307},{"text":"قال بعضهم (١): معنى المنع: الحول بين المرء وما يريده فالممنوع مضطر إلى خلاف ما منع منه فكأنّه قال: أي: شيء اضطرّك (إلى أن لا تسجد؟) (٢) ﴿إِذْ أَمَرْتُكَ﴾ به ﴿قَالَ﴾ إبليس مجيبًا لله تعالى: ﴿أَنَا خَيْرٌ مِنْهُ﴾ لأنّك ﴿خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ﴾ والنار خير وأفضل وأصفى وأنور من الطين.\nقال ابن عباس - ﵄ -: أوّل مَنْ قاس إبليس، فأخطأ القياس فمَنْ قاس الدين بشيء من رأيه قرنه الله تعالى مع إبليس. (٣)\n(وقال ابن سيرين: أوّل مَنْ قاس إبليس، وما عبدت الشمس والقمر إلاَّ بالمقاييس) (٤)\nوقالت العلماء (٥): أخطأ عدو الله حيث فضَّل النار على الطين، لأنَّ الطين أفضل من النار من وجوه: أحدها: أنَّ من جوهر الطين الرزانة والسكون والوقار والأناة (٦) والحُلم والحياء والصبر، وذلك\n_________\n= التخريج:\nذكره الطبري في \"جامع البيان\": ٨/ ١٣٠، ولم ينسبه.\n(١) ذكره الطبري في \"جامع البيان\" ٨/ ١٣٠، ولم يذكر من القائل.\n(٢) ذكره الطبري في \"جامع البيان\" ٨/ ١٣٠ وهو في الأصل: أن لا. وما أثبت من (س) وهو موافق لما في المصدر.\n(٣) أورده البغوي في \"معالم التنزيل\" ٣/ ٢١٧ عن ابن عباس.\n(٤) من (ت).\nذكره الطبري في \"جامع البيان\" ٨/ ١٣١، والبغويُّ في \"معالم التنزيل\" ٣/ ٢١٧ عن ابن سيرين.\n(٥) في (ت) و(س): الحكماء.\n(٦) من (ت) و(س).","vol":"12","page":308},{"text":"هو الداعي لآدم -﵇- بعد السعادة التي سبقت له إلى التوبة والتواضع والتضرّع فأورثه المغفرة والاجتباء والهداية والتوبة، ومن جوهر النار الخفّة والطيش والحدّة والارتفاع والاضطراب، وذلك هو الداعي لإبليس بعد الشقاوة التي سبقت له إلى الاستكبار والإصرار فأورثه الهلاك والعذاب واللعنة والشقاء.\nوالثاني: أنَّ الطين سبب جمع الأشياء والنار سبب تفريقها.\nوالثالث: أن الخبر ناطق بأن تراب الجنّة مسك أذفر ولم ينطق الخبر بأن في الجنة نارًا وفي النار ترابًا.\nوالرابع: أن النار سبب العذاب، وهي عذاب الله لأعدائه وليس التراب سببًا للعذاب.\nوالخامس: أنَّ الطين مستغن عن النار، والنار (محتاج إليه، وهي) (١)، محتاجة إلى المكان ومكانها التراب. (٢)\n_________\n(١) من (س).\n(٢) أورد الطبري في \"جامع البيان\" ٨/ ١٣١ الوجه الأوّل، وقد استوعب القرطبي في \"الجامع لأحكام القرآن\" ٧/ ١٧١ جُلَّ هذِه الأقوال.","vol":"12","page":309},{"text":"<span data-type=\"title\" id=toc-1337>١٣ </span>- قوله تعالى: ﴿قَالَ فَاهْبِطْ مِنْهَا﴾\nأي: من الجنّة، وقيل: من السماء إلى الأرض، فألحقه بجزائر البحور، وإنَّما سلطانه وعظمته في جزائر البحور، وعرشه في البحر الأخضر، فلا يدخل الأرض إلاَّ كهيأة السارق، عليه أطمار يروغ فيها حتى يخرج منها ﴿فَمَا يَكُونُ لَكَ﴾ فليس لك ﴿أَنْ تَتَكَبَّرَ فِيهَا﴾ في الجنَّة، وليس ينبغي أن يسكن الجنَّة ولا السماء متكبر مخالف أمر الله تعالى: ﴿فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ﴾ الأذلاء، والصغار: الذل والمهانة.\n\n<span data-type=\"title\" id=toc-1338>١٤ </span>- ﴿قَالَ﴾ إبليس عند ذلك: ﴿أَنْظِرْنِي﴾\nأي: أجلني (١) وأخرّني وأمهلني ولا تمتني ﴿إِلَى يَوْمِ يُبْعَثُونَ﴾ من قبورهم، وهو النفخة الأخيرة عند قيام الساعة، أراد الخبيث ألا يذوق الموت.\n\n<span data-type=\"title\" id=toc-1339>١٥ </span>- ﴿قَالَ﴾ الله تعالى: ﴿إِنَّكَ مِنَ الْمُنْظَرِينَ﴾\nالمؤخّرين، ثمّ بيّن مدّة النظرة والمهلة في موضع آخر، فقال: ﴿إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ﴾ (٢) وهو النفخة الأولى حين يموت الخلق كلّهم.\n\n<span data-type=\"title\" id=toc-1340>١٦ </span>- ﴿فَبِمَا أَغْوَيْتَنِي﴾،\nاختلفوا في (ما) فقال (٣): بعضهم هو استفهام، يعني فبأي: شيء أغويتني؟ ثمّ ابتدأ فقال: ﴿لَأَقْعُدَنَّ لَهُمْ﴾. وقيل: هو (ما) الجزاء يعني\n_________\n(١) من (ت) و(س).\n(٢) الحجر: ٣٨.\n(٣) ذكر هذِه الأقوال الطبري في \"جامع البيان\" ٨/ ١٣٤ ولم ينسبها، وإنما قال: وكان بعضهم يتأول ....","vol":"12","page":310},{"text":"فبأنك أغويتني، ولأجل أنك أغويتني، ثمَّ ابتدأ فقال: لأقعدن.\nوقيل (١): هو (ما) المصدر في موضع القسم تقديره: فبإغوائك إياي لأقعدن كقوله: ﴿بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ﴾ (٢) يعني بغفران ربّي. وقوله (٣) ﴿أَغْوَيْتَنِي﴾ أي: أضللتني عن الهدى. وقيل: أهلكتني، من قول العرب: غَوِيَ الفصيل يَغوى غَوى، وذلك إذا فقد اللبن فمات (٤). قال الشاعر (٥) (يصف قوسا) (٦):\nمُعَطَّفَةُ الأنثاءِ ليسَ فصيلها ... بِرَزِئِها دَرًّا ولا مَيِّتٍ غَوى (٧)\nحكي عن بعض قبائل العرب (٨) أنها تقول: أصبح فلان غاويًا أي: مريضًا (٩).\n_________\n(١) المرجع السابق.\n(٢) يس: ٢٧.\n(٣) في الأصل: وقيل. وما أثبته من (ت) و(س).\n(٤) انظر: \"الفروق اللغوية\" لأبي هلال العسكري (ص ١٧٦).\n(٥) هو: مُدْرِجُ الريح.\nانظر: \"مجمع الأمثال\" للميداني ١/ ٣٧٦، و\"الشعر والشعراء\" لابن قتيبة ١/ ١٥٦.\n(٦) من (ت).\n(٧) يعني الشاعر بمعطفة الأنثاء: القوس، وفصيلها: وسهمًا رُميَ به عنها.\nانظر: \"تهذيب اللغة\" للأزهري ٨/ ٢١٩ (غوى).\n(٨) في (ت): طيء.\n(٩) ذكره الطبري في \"جامع البيان\" ٨/ ١٣٣، ونسبه إلى طيئ.","vol":"12","page":311},{"text":"وقال محمَّد بن جرير: أصل الإغواء في كلام العرب تَزْيينُ الرجلُ الشيءَ حتَّى يُحسِّنَه عنده غارًا له به (١).\n[١٣٦٢] أخبرنا أبو بكر محمَّد بن محمَّد بن الحسن بن هانئ (٢) قال: حدثنا أبو عبد الله محمَّد بن محمَّد الراوساني (٣) قال: حدثنا عليّ بن سلمة (٤) قال: حدثنا أبو معاوية الضرير (٥) ثنا رجل لم يسمه (٦)، قال: كنت مع طاووس (٧) في المسجد الحرام فجاء رجل (٨) ممَّن يُرمى بالقدر من كبار الفقهاء فجلس إليه فقال طاووس: تقوم أو تُقام (٩) فقام الرجل، فقلت لطاووس: تقول هذا لرجل فقيه، فقال إبليس أفقه منه، يقول إبليس: ﴿رَبِّ بِمَا أَغْوَيْتَنِي﴾ ويقول: هذا أنا أُغوي نفسي. (١٠)\n_________\n(١) انظر: \"جامع البيان\" للطبري ٨/ ١٣٣.\n(٢) ابن هانئ البزاز النيسابوري، أبو بكر، لم أجد له ترجمة.\n(٣) لم أجده.\n(٤) ابن عقبة القرشي اللَّبَقِي، النيسابوري، صدوق.\n(٥) محمَّد بن خازم التميمي السعدي، ثقة، أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره، وقد رمي بالإرجاء.\n(٦) لم أجد من صرح باسمه، ولم أعرفه.\n(٧) ابن كيسان اليماني، أبو عبد الرحمن الحميري، ثقة فقيه فاضل.\n(٨) صرح العجلي في \"معرفة الثقات\" ٢/ ٢١٦ باسمه فقال: قتادة.\n(٩) في الأصل: يقام. وما أثبته من (ت) و(س).\n(١٠) [١٣٦٢] الحكم على الإسناد:\nضعيف. في سنده مجاهيل.\nالتخريج: أخرجه العجلي بسنده في \"معرفة الثقات\" ٢/ ٢١٦ مختصرا، قال حدثنا =","vol":"12","page":312},{"text":"وقوله -﷿-: ﴿لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ﴾ يعني لأجلسنّ لبني آدم على طريقك القويم وهو الإِسلام، كما قال الله تعالى: ﴿أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ﴾ (١) (يعني عن أمر ربّكم) (٢).\nورُوِيَ عن سَبْرَة بن أبي الفاكِه أنَّه سمع النبيّ - ﷺ - يقول: \"إن الشيطان قعد لابن آدم بأَطْرُقِهِ، (فقعد له) (٣) بطريق الإِسلام، فقال: أتسلم وتذر دينك ودين (٤) آبائك؟ فعصاه فأسلم، ثمّ قعد له بطريق الهجرة، فقال: أتهاجر وتذر أرضك وسماءك، وإنَّما مثل المهاجر (كمثل الفرس) (٥) في الطِّوَلِ (٦)، فعصاه وهاجر، ثمَّ قعد له بطريق الجهاد، وهو جَهْدُ النفس والمال، فقال: أتقاتل فتُقْتَل فَتُنْكَح المرأَةُ ويُقَسَّمُ المال فعصاه فجاهد\" (٧).\n_________\n= محمَّد بن يوسف الفريابي، عن فضيل بن عياض، قال: قيل لطاووس ... الخ وذكره، وفي سنده انقطاع.\n(١) الأعراف: ١٥٠.\n(٢) من (ت) و(س).\n(٣) من (ت).\n(٤) في الأصل: دين. بدون حرف العطف، وما أثبته من (س).\n(٥) في الأصل: كالفرس. وما أثبته (ت) وهو موافق لما في المصادر.\n(٦) الطِّوَل: الحبل، وهو الطيل أيضًا.\nانظر: \"غريب الحديث\" لابن قتيبة ٢/ ٢٩٢.\n(٧) ذكره الطبري في \"جامع البيان\" ٨/ ١٣٤ مختصرا بغير إسناد، وأخرجه النسائي كتاب الجهاد باب لمن أسلم ثمَّ هاجر وجاهد بإسناده ٦/ ٢٢ (٤٣٤٢)، وأحمد في \"المسند\" ٣/ ٤٨٣ (١٥٩٥٨) عن سبرة بن أبي فاكه بنحوه. قال الألباني في \"سلسلة الأحاديث الصحيحة\" ٦/ ١٠٨٦ (٢٩٧٩): رجاله كلهم ثقات وفي بعضهم كلام لا يضر.","vol":"12","page":313},{"text":"وعن عون بن عبد الله ﴿لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ﴾ قال: طريق مكّة. (١)\n\n<span data-type=\"title\" id=toc-1341>١٧ </span>- قوله تعالى: ﴿ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ﴾\nقال عليّ بن أبي طلحة، عن ابن عباس - ﵄ -: ثمَّ لآتينَّهم من بين أيديهم يعني: أشككهم في أمر آخرتهم ﴿وَمِنْ خَلْفِهِمْ﴾ أرغبهم في دنياهم ﴿وَعَنْ أَيْمَانِهِمْ﴾ أشبه عليهم أمر دينهم ﴿وَعَنْ شَمَائِلِهِمْ﴾ أُشهّي لهم المعاصي (٢).\nوروى عطيّة عن ابن عباس - ﵄ - قال: أمَّا مِن بين أيديهم فمن قِبل دنياهم، وأمَّا مِن خلفهم فأمر آخرتهم، وأمَّا عن أيمانهم فمِن قِبَلِ حسناتهم، وأما عن شمائلهم فَمِن قِبَلِ سيئاتهم. (٣)\nوقال قتادة: أتاهم مِنْ بين أيديهم فأخبرهم أنَّه لا بعث ولا جنّة ولا نار، ومِنْ خلفهم مِنْ أمر الدنيا فزيّنها لهم ودعاهم إليها، وعن أيمانهم مِنْ قِبَلِ حسناتهم بَطَّأهم عنها، وعن شمائلهم زين لهم السيئات والمعاصي ودعاهم إليها، وأمرهم بها، أتاك يابن آدم من كل وجه غير أنَّه لم يأتك من فوقك لم يستطع أن يحول بينك وبين رحمة الله. (٤)\nوقال الحكم والسدّي ﴿لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ﴾: يعني الدنيا أدعوهم\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٣٤ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٣٦ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٣٦ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٢/ ٣٣٩ عن قتادة.","vol":"12","page":314},{"text":"إليها وأُرغبهم فيها وأُزينها لهم، ﴿وَمِنْ خَلْفِهِمْ﴾ مِنْ قِبَل الآخرة أُشككهم فيها وأثبطهم عنها، ﴿وَعَنْ أَيْمَانِهِمْ﴾ مِنْ قبل الحق (أصدهم عنه) (١) وأشككهم فيه، ﴿وَعَنْ شَمَائِلِهِمْ﴾ مِنْ قِبل الباطل أُخففه عليهم وأُزينه لهم وأُرغبهم فيه. (٢)\nوقال مجاهد: من بين أيديهم وعن أيمانهم من حيث يبصرون، ومن خلفهم وعن شمائلهم من حيث لا يبصرون. (٣) وقال ابن جريج: معنى قوله: حيث يبصرون أي: يخطئون حيث يعلمون أنّهم يخطئون، وحيث لا يبصرون لا يعلمون أنهم يخطئون (٤). وقال الكلبي: ﴿ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ﴾ من قِبل آخرتهم أخبرهم أنَّه لا جنَّة ولا نار ولا نشور، ﴿وَمِنْ خَلْفِهِمْ﴾ من قِبل دنياهم فآمرهم بجمع الأموال ثمَّ لايعطون لها حقًّا، وأُخوفهم الضيعة على ذرّيتهم، ﴿وَعَنْ أَيْمَانِهِمْ﴾ من قِبل دينهم فأُزيّن لكلّ قوم ما كانوا يعبدون، وإن كانوا على هدى شبّهته عليهم حتّى أخرجهم منه، ﴿وَعَنْ شَمَائِلِهِمْ﴾ من قِبل الشهوات واللذات فأُزيّنها لهم (٥).\nوقال شقيق بن إبراهيم: ما من صباح إلاَّ قعد لي الشيطان على أربعة مراصد: من بين يدي ومن خلفي وعن يميني وعن شمالي،\n_________\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٣٦ - ١٣٧ عنهما.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٣٧ عنه.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢١٨ عنه بنحوه.\n(٥) لم أجده، يراجع \"تفسير الكلبي\" (. . .).","vol":"12","page":315},{"text":"أما من بين يدي فيقول: لا تحزن فإنَّ الله غفور رحيم، فأقول: ذلك ﴿لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى﴾ (١) وأمَّا من خلفي فيخوّفني الضيعة على مُخَلَّفِيَّ، فأقول: ﴿وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا﴾ (٢) وأما من قِبَل يميني فيأتيني من قبل الثناء، فأقول: ﴿وَالْعَاقِبَةُ لِلْمُتَّقِينَ﴾ (٣) وأمَّا من قبل شمالي فيأتيني من قبل الشهوات واللّذات، فأقول: ﴿وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ﴾ (٤) (٥) ﴿وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ﴾ يعني (٦) موحدين.\n\n<span data-type=\"title\" id=toc-1342>١٨ </span>- ﴿قَالَ﴾ الله تعالى لإبليس ﴿اخْرُجْ مِنْهَا مَذْءُومًا﴾\nأي: معيبُا، والذيّمُ والذأم أشد العتب، وهو أبلغ من الذم، يقال: ذمّه يذمّه ذمًّا (فهو مذموم) (٧)، وذَأَمَه يَذْأَمُهُ ذأْمًا فهو مَذْؤُومٌ، وذامَهُ يَذيمه، مثل: سَار يَسِير، فهو مَذيم. (٨)\n﴿مَدْحُورًا﴾ (٩) المدحور المقصي يقال: دَحَره يدحَرُه دَحْرًا إذا أبعده\n_________\n(١) طه: ٨٢\n(٢) هود: ٦\n(٣) الأعراف: ١٢٨\n(٤) سبأ: ٢٤\n(٥) ذكره ابن القيم عنه في كتابه \"إغاثة اللهفان من مصائد الشيطان\" (ص ١١٣)، إلا أنَّه قال: على من أُخْلِفه. بدلا من: مُخَلَّفِيَّ، والنساء. بدلا من: الثناء.\n(٦) من (س).\n(٧) من (ت).\n(٨) انظر: \"لسان العرب\" لابن منظور ١٢/ ٢١٩ (ذأم)، و١٢/ ٢٢٣ (ذيم).\n(٩) من (ت).","vol":"12","page":316},{"text":"وطرده. وقال ابن عباس - ﵄ -: مذؤومًا ممقوتا (١)، وروى عطيّة عنه مذؤومًا مدحورا: يعني صغيرا مقيتا. (٢) وقال قتادة: لعينا منفيا. (٣) وقال السدي: مقيتا مطرودا. (٤) وقال الربيع: منفيا مصغرا. (٥)\nوقال مجاهد: مذؤومًا صاغرا. (٦) وقال أبو روق: مذؤومًا ممقوتا. (٧) وقال أبو العالية: مذؤومًا مُزْرى به. (٨)\nوقال الكلبي: مذؤومًا ملومًا مدحورًا مُقْصى من الجنّة ومن كل خير. (٩) وقال عطاء: مذؤومًا يعني (١٠) ملعونًا. (١١) وقال الكِسَائي: المذؤوم المقبوح. (١٢) وقال النَّضْر بن شُمَيل: المذؤوم المحسور. (١٣)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٣٨ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٢/ ٣٤٣، عن ابن عباس - ﵄ - إلا أنَّه قال: (صغيرا منفيا).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢١٩ عنه. إلا أنَّه قال: لعينا شقيا.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٣٨ عنه إلا أنَّه قال (منفيًا مطرودًا).\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٣٩ عنه.\n(٦) أخرجه الطبري في \"جامع البيان\" ٨/ ١٣٩ عنه إلا أنَّه قال (منفيًا مطرودًا)، وكذا في \"تفسير مجاهد\" ١/ ٢٣٢.\n(٧) لم أجده.\n(٨) لم أجده.\n(٩) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢١٩ عنه.\n(١٠) من (س).\n(١١) لم أجده.\n(١٢) لم أجده.\n(١٣) لم أجده.","vol":"12","page":317},{"text":"وقال أبان بن تغلب والمبرِّد: المذؤوم المعيب.\nقال امرؤ القيس:\nوبدا له وجه يرد ... الليل منجابا ظلامه\nشهدت محاسنه (١) التي ... كانت تصون وعاب (٢) ذأمه (٣)\nقال الأعشى:\nوَقَد قالَت قُتَيلَةُ إِذ رَأَتني ... وَقَد لا تَعدَمُ الحَسناءُ ذاما (٤)\nوقال أُميّة بن أبي الصلت:\nوقال لإبليسَ ربُّ العباد ... أخرج دحيرا لعينا مذؤومًا (٥)\n﴿لَمَنْ تَبِعَكَ مِنْهُمْ﴾ من بني آدم ﴿لَأَمْلَأَنَّ جَهَنَّمَ مِنْكُمْ﴾ منك ومن ذريتك ومن كفار ذرية آدم ﴿أَجْمَعِينَ﴾.\n_________\n(١) في (ت): محاسننا.\n(٢) في (س): وغاب.\n(٣) لم أجده، ولا يوجد في ديوانه المطبوع.\n(٤) في الأصل: ذامه. وما أثبته من (ت) و(س)، وهو موافق لما في المصادر. انظر: \"ديوانه\" (ص ٦٢)، \"جمهرة الأمثال\" لأبي هلال العسكري ٢/ ٣٩٨.\n(٥) لم أجده، ولا يوجد في ديوانه المطبوع.","vol":"12","page":318},{"text":"<span data-type=\"title\" id=toc-1343>١٩ </span>- قوله تعالى: ﴿وَيَاآدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1344>٢٠ </span>- ﴿فَوَسْوَسَ لَهُمَا﴾\nيعني: إليهما، ومعناه فحدث إليهما ﴿الشَّيْطَانُ لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِنْ سَوْآتِهِمَا﴾ يعني ليظهر لهما ما غُطي وستر عنهما من سوءاتهما، قال وهب: كان عليهما نور لا يُرى عورتهما (١). ثُمَّ (٢) بين الوسوسة فقال: ﴿وَقَالَ مَا نَهَاكُمَا رَبُّكُمَا﴾ يا آدم وحواء ﴿عَنْ هَذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا﴾ يعني لئلا تكونا وكراهيّة أن تكونا ﴿مَلَكَيْنِ﴾ من الملائكة تعلَمان الخير والشر.\nقرأ ابن عباس - ﵄ - والضحاك ويحيى بن أبي كثير: (مَلِكَيْنِ)، بكسر اللام من المُلْكِ (٣)، أخذوها من قوله تعالى: ﴿هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى﴾ (٤) ﴿أَوْ تَكُونَا مِنَ الْخَالِدِينَ﴾ من الباقين الذين لا يموتون.\n_________\n(١) في (ت): سواءتهما.\nأخرجه الطبري في \"جامع البيان\" ٨/ ١٤٠ عنه، وفيه: لا تُرى سواءتهما.\n(٢) من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٠ عن ابن عباس - ﵄ -، ويحيى بن أبي كثير، وذكره النحاس في \"معاني القرآن\" ٣/ ٢٠ ولم ينسبه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ١٧٨ عنهما وعن الضحاك، وهي: قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٤٨).\n(٤) طه: ١٢٠","vol":"12","page":319},{"text":"<span data-type=\"title\" id=toc-1345>٢١ </span>- ﴿وَقَاسَمَهُمَا﴾\nأي: أقسم وحلف لهما، وهذا من المفاعلة التي يختصّ بالواحد مثل المعافاة (١) والمعاقبة والمناولة. قال خالد بن زهير:\nوقاسمَها بالله جهدا لأَنْتُمُ ... ألذُّ من السَّلوى إذا ما نَشُورُهَا (٢)\nقال قتادة: حلف لهما بالله حتى خدعهما، وقد يخدع المؤمن بالله (﴿إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ﴾) (٣) فقال: إني خُلقت قبلكما، وأنا أعلم منكما فاتبعاني أرشدكما، وكان بعض أهل العلم (٤) يقول: من خادَعنا بالله خُدِعْنا (٥)، وقال رسول الله - ﷺ -: \"المؤمن غِرٌّ كريم، والفاجر خَبٌّ لئيم\" (٦)\n_________\n(١) في (س): المفاعلة.\n(٢) في الأصل: نشوزها. وما أثبته من (ت) و(س)، وهو موافق لما في المصادر، ونشورها: نجتنيها، والسلوى ها هنا: العسل.\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ٦/ ٢٩٢.\n(٣) من (ت).\n(٤) نسب الرازي في \"مفاتيح الغيب\" ١٤/ ٤١ هذا القول لابن عمر - ﵁ -.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤١ عن قتادة إلى هذا الموضع.\n(٦) أخرجه: أبو داود في كتاب الأدب، باب في حسن العشرة (٤٧٩٠)، والترمذي في كتاب البر والصلة، باب ما جاء في البخيل (١٩٦٤) عن أبي هريرة - ﵁ -. قال الألباني: حسن.\nانظر: \"صحيح سنن أبي داود\" (٤٧٩٠)، \"صحيح سنن الترمذي\" (١٩٦٤). والغِرّ: الذي لم يجرب الأمور مع حداثة السن، يُريد أنَّ المؤمنَ المحمودَ من =","vol":"12","page":320},{"text":"[١٣٦٣] وأنشدنا أبو القاسم الحبيبي (١) في معناه قال: أنشدنا أبو الحسين المظفّر بن محمَّد بن غالب الهَمْداني (٢) قال: أنشدنا نِفْطَويه (٣):\nإن الكريم إذا تشاء خَدَعْتَه ... وترى اللئيم مجربًا لا يُخْدَعُ (٤)\n\n<span data-type=\"title\" id=toc-1346>٢٢ </span>- ﴿فَدَلَّاهُمَا بِغُرُورٍ﴾\nيعني فخدعهما بغرور، يقال: ما زال فلان يُدْلِي فلانًا بغرور، أي ما زال يخدعه ويكلّمه بزخرف من القول وباطل (٥)، قال مقاتل: فزين\n_________\n= طَبْعه الغَرارة، وقِلةُ الفِطْنة للشَّرّ، وتركُ البحث عنه، وليس ذلك منه جَهلا ولكنه كَرَمٌ وحُسْن خُلُق، والخَبُّ: ضِدُّ الغِرِّ، وهو الخَدَّاعُ المُفْسِدُ.\nانظر: \"العين\" للخليل ٤/ ٣٤٦، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٥، ٣/ ٦٦١.\n(١) قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) إبراهيم بن محمَّد بن عرفة بن سليمان الأزدي العتكي، أبو عبد الله الواسطي، صدوق.\n(٤) [١٣٦٣] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم، وشيخه لم أجده.\nالتخريج: ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ١٨٠ عنه، والشوكاني في \"فتح القدير\" ٢/ ٢٢٤ عنه.\nولم أجده حسب بحثي واطلاعي في شيء من كتب الأدب ودوواين الشعر.\n(٥) ذكره الطبري في \"جامع البيان\" ٨/ ١٤٢ ولم ينسبه.","vol":"12","page":321},{"text":"لهما الباطل (١)، وقال الحسين بن الفضل: يعني فعلقهما بغرور (٢).\nيقال: تدلى (٣) بنفسه ودلى غيره، ولا يكون التدلّي إلاَّ (٤) من علو إلى سفل، وقيل أصله دللهما فأبدل من إحدى اللامات ياء، كقوله: يتمطّى ودسّاها، وتصدية، وقال أبو عبيدة: دلاّهما خذلهما وخلاهما، من تدلية الدلو إذا أرسلتها في البئر (٥)، ﴿فَلَمَّا ذَاقَا الشَّجَرَةَ﴾ أكلا منها ووصل إلى بطونهما ﴿بَدَتْ﴾ ظهرت ﴿لَهُمَا سَوْآتُهُمَا﴾ عوراتهما، وتهافَتَ عنهما لباسهما (حتّى أبصر كل واحد منهما ما ووري عنه من عورة صاحبه وكانا لا يريان ذلك.) (٦).\nقال قتادة: (كان لباس آدم وحوّاء ﵉) (٧) في الجنّة ظُفُرًا (٨) كله، فلما واقعا الذنب كشط عنهما وبدت سوءاتهما فأستحييا (٩).\n_________\n(١) انظر: \"تفسير مقاتل\" ٢/ ٣٢.\n(٢) لم أجده.\n(٣) في الأصل: يدلى. وما أثبته من (ت) و(س).\n(٤) من (ت).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٣/ ٢٢٠، \"لسان العرب\" لابن منظور ١٤/ ٢٦٤ (دلاَّ).\n(٦) من (ت) و(س).\n(٧) من (ت) و(س).\n(٨) الظُّفْرُ والظُّفُرُ: معروف وجمعه أَظْفارٌ وأُظْفورٌ وأَظافيرُ يكون للإِنسان وغيره. انظر: \"لسان العرب\"، لابن منظور ٤/ ٥١٧ (ظفر).\n(٩) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٢ عنه، إلا أنَّه قال: كان لباس آدم. ولم يذكر حواء، وفيه اختلاف يسير.","vol":"12","page":322},{"text":"﴿وَطَفِقَا﴾ (١) أقبلا وجعلا ﴿يَخْصِفَانِ﴾ يُرقِّعان ويشلَّان ويلزقان ويصلان ﴿عَلَيْهِمَا مَنْ وَرَقِ الْجَنَّةِ﴾ وهو ورق التين حتّى صار كهيأة الثوب، ومنه خَصْفُ النعل.\nوروى أُبي بن كعب - ﵁ -: عن رسول الله - ﷺ - قال: \"كان آدم رجلا طِوَالا كأنّه نخلةً سحوقا (٢) كثير شعر (٣) الرأس، فلمّا وقع بالخطيئة بدت له سوأته، وكان لا يراها، فانطلق هاربًا في الجنّة، فعرضت له شجرة من شجر الجنّة فَحَبَسَتْهُ بشعره، فقال لها: أرسليني، قالت: لست بمرسلتك، فناداه ربّه: يا آدم أمنّي تفر؟ قال: لا يا رب، ولكنّي أستحييتك\" (٤).\n_________\n(١) في الأصل: فطفقا. وما أثبته موافق لما في المصحف.\n(٢) من (ت). قال الثعالبي في \"فقه اللغة\" (٣١٣) في قصر النخل وطولها: فإذا تناهت في الطول مع انجراد، فهي سحوق.\n(٣) من (ت).\n(٤) الحكم على الإسناد:\nضعفه أحمد شاكر.\nانظر: حاشية \"جامع البيان\" للطبري ١٢/ ٣٥٢.\nالتخريج:\nوأخرجه الطبري في \"جامع البيان\" ١٢/ ٣٥٤ مرفوعا في الموضع السابق، وموقوفا على أُبي بن كعب ﵁، وقال عنه أحمد شاكر: وهو أصح إسنادًا من ذاك المرفوع.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٢٧٣، عن أبيّ بن كعب - ﵁ - موقوفًا كذلك. وقال: وقد رواه الطبري، وابن مَرْدُويه من طُرُق، عن الحسن، عن أبيّ بن كعب، عن النبي - ﷺ -، والموقوف أصحّ إسنادًا.","vol":"12","page":323},{"text":"وقال ابن عباس - ﵄ - وقتادة معناه (١): قال الله تعالى لآدم: أمني تفر؟ ألم يكن لك فيما أبحتك ومنحتك من الجنّة مندوحة عن الشجرة؛ قال: بلى وعزتك، ولكن ما ظننت أن أحدًا من خلقك يحلف بك (٢) كاذبًا، قال: فبعزتي لأُهبطنّك إلى الأرض، ثمّ لا تنال العيش إلّا كدًا، فأُهبِط من الجنّة، وكانا يأكلان منها رغدًا إلى غير رغد من طعام وشراب، فعُلّم صنعة الحديد، وأمر بالحرث فحرث وزرع، ثمّ سقى حتّى إذا بَلَغَ حَصَدَ (٣)، ثم داسه (٤) ثم ذرّاه ثمّ طحنه ثمّ عجنه ثمّ خبزه ثمّ أكله فلم يبلغه حتّى بلغ منه ما شاء الله أن يبلغ. (٥)\n﴿وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَنْ تِلْكُمَا الشَّجَرَةِ وَأَقُلْ لَكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُبِينٌ﴾.\nقال محمد بن قيس: ناداه ربّه يا آدم لم أكلت منها وقد نهيتك؟ قال: يارب أطعمتني حواء. قال: يا حواء لم أطعمتيه؟ قالت: أَمَرتني الحيّة. قال للحيّة: لِمَ أمرتها (٦)؟ قالت: أمرني إبليس. فقال الله تعالى: يا حوّاء أمّا أنت فكما أدميت الشجرة تدمين كل شهر، وأمّا\n_________\n(١) من (ت).\n(٢) من (ت) و(س).\n(٣) في الأصل: حصده. وما أثبته من (ت)، وهو موافق لما في المصدر.\n(٤) في (ت): دسه. وهو تصحيف. جاء في \"لسان العرب\" لابن منظور ٦/ ٧٩ (درس): دَرَسَ الطعامَ يَدْرُسُه داسَه، ودُرِسَ الطعامُ يُدْرسُ دِراسًا إِذا دِيسَ ... ودَرَسُوا الحِنْطَة دِراسًا أَي داسُوها.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٢.\n(٦) من (ت).","vol":"12","page":324},{"text":"أنتِ ياحيّة فاقطع قوائمك فتمشين حَرى على وجهك سيشدخ رأسك من لقيك، وأمّا أنتَ يا إبليس فملعون مدحور. (١)\n\n<span data-type=\"title\" id=toc-1347>٢٣ </span>- ﴿قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا﴾\nأي: ضررناها بالمعصية ﴿وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ﴾ من (٢) الهالكين.\n\n<span data-type=\"title\" id=toc-1348>٢٤ </span>- ﴿قَالَ اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ\n\n<span data-type=\"title\" id=toc-1349>٢٥ </span>- (٢٤) قَالَ فِيهَا﴾\n(يعني: في الأرض) (٣) ﴿تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ﴾.\n\n<span data-type=\"title\" id=toc-1350>٢٦ </span>- قوله - ﷿ -: ﴿يَابَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ﴾\nأي: خلقنا لكم، وقيل: أنزلنا أسبابه وآلاته لأنه المُنْبِتُ بما ينزل، وقيل: أنزلنا عليكم: ألهمناكم كيفية صنعته، وذلك أن قريشًا كانوا يطوفون بالبيت عراة. (٤) وقوله: ﴿لِبَاسًا﴾ وهو ما يُلبس من الثياب ﴿يُوَارِي﴾ ليستر ﴿سَوْآتِكُمْ﴾ عوراتكم) (٥)، واحدتها سَوْأَة، وهي فَعْلَة من السُّوء سمّيت سَوْأَة لأنّها تَسُوء صاحبها انكشافها من جسده\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٣ عنه، وفيه اختلاف يسير.\n(٢) من (س).\n(٣) من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٦ عن مجاهد.\n(٥) في الأصل و(ت): ليستر عوراتكم. متصلة ما أثبته من (س) على طريقة المصنف في تقسيم الآي.","vol":"12","page":325},{"text":"﴿وَرِيشًا﴾ يعني مالا، في قول ابن عباس ﵄ ومجاهد، والضحاك، والسدي (١)، يقال تريش الرجل إذا تَمَوَّل (٢). وقال ابن زيد: الريش: الجَمَال (٣).\nوقيل: هو اللباس (٤). حكى أبو عمرو أنّ العرب تقول: أعطاني فلان رِيْشَهُ أي: كِسوته وجهازه (٥).\nوقرأ عثمان بن عفان - ﵁ -، والحسن، وأبو عبد الرحمن، وأبو رجاء، وقتادة: (ورياشًا) بالألف (٦)، وهو جمع ريش مثل: ذئب وذئاب، وبئر وبئار، وقَدح وقِداح (٧). وقال قطرب: الريش والرياش واحد (٨)، كقولك دِبْغ ودباغ، ولبْس ولِبَاس، وحِلٌّ وحَلَال، وَحِرْمٌ وحَرَام، ويجوز أن تكون مصدرًا من قول القائل: راشه الله يريشه رياشًا، والرياش في كلام العرب الأثاث وما ظهر من المتاع\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٨ عنهم جميعا.\n(٢) انظر: \"لسان العرب\" لابن منظور ٦/ ٣٥٨ (ريش)\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٨ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٨ عن ابن عباس ﵄.\n(٥) ذكره الطبري في \"جامع البيان\" ٨/ ١٤٨ ولم ينسبه لأحد وإنما قال: يقولون .. ورحلا بريشه. أي بكسوته وجهازه.\n(٦) ذكره الطبري في \"جامع البيان\" ٨/ ١٤٧ عن ابن حُبَيْش والحسن، وذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٣٨٩ عنهم جميعا.\nوهي: قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٤٨).\n(٧) ذكره الطبري في \"جامع البيان\" ١٢/ ٣٦٣.\n(٨) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ١٨١ عنه.","vol":"12","page":326},{"text":"والثياب والفَرْش وغيره (١). وقال ابن عباس ﵄: الرياش اللباس والعيش والنعيم (٢). وقال الأخفش: الرياش الخِصْب والمعاش (٣). ﴿وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ﴾ قرأ أهل المدينة، والشام، والكِسائي لباسَ، بالنصب عطفا على اللباس، وقرأ الباقون بالرفع على الابتداء، وخبره خير، وجعلوا ذلك صلة في الكلام (٤)، وكذلك قرأ ابن مسعود وأُبي بن كعب ﵄: (ولباس التقوى خير) (٥).\nواختلفوا في لباس التقوى ما هو؟ فقال زيد بن علي: لباس التقوى: الدِّرْع والمِغْفَر والساعدان والساقان والآلات التي يُتّقى بها في الحرب من العدو (٦). وقال قتادة والسدي وابن جريج: لباس التقوى هو الإيمان (٧). وقال مَعْبَد الجهني: هو الحياء (٨).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٨/ ١٤٧ وأطلقه ولم ينسبه لأحد.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٨ عنه.\n(٣) لم أجده.\n(٤) ذكره ابن خالويه في \"الحجة\" ١/ ٤٥٣ وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٢ وقال: واختلفوا في: ﴿وَلِبَاسُ التَّقْوَى﴾ فقرأ المدنيان وابن عامر والكسائي بنصب السين وقرأ الباقون برفعها.\n(٥) ذكره ابن عادل الدمشقي في \"اللباب\" ٩/ ٧٠ عنهما، والنحاس في \"معاني القرآن\" ٣/ ٢٤ عن الأعمش.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٤٨).\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ١٨٥ عنه.\n(٧) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٩ عنهم جميعا.\n(٨) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٩ عنه.","vol":"12","page":327},{"text":"[١٣٦٤] أنشدني أبو القاسم الحبيبي (١) قال: أنشدني أبو عُرَابة السَدُوسي (٢) في معناه:\nإني كأني أرى من لا حياء له ... ولا أمانة وسط القوم عُريانا (٣)\nوقال عطيّة عن ابن عباس - ﵄ -: هو (٤) العمل الصالح (٥).\nوروى الذَّيّالُ بن عمرو (٦)، عن ابن عباس - ﵄ - قال: هو السمت الحسن في الوجه (٧).\nوقال الحسن: رأيت عثمان بن عفان - ﵁ - على منبر رسول الله - ﷺ -\n_________\n(١) قيل: كذبه الحاكم.\n(٢) لم أجده.\nوالسَّدُوسي: هذِه النسبة إلى قبائل، منها: سدوس بن شيبان وهو في ربيعة، ... وفي تميم: سدوس بن دارم بن مالك بن حنظلة.\nانظر: \"الأنساب\" للسمعاني ٣/ ٢٣٥.\n(٣) [١٨٦٤] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم فكذبه، وأبو عرابه لم أجده.\nالتخريج:\nذكره السمرقندي في \"بحر العلوم\" ١/ ٥٣٦ ولم ينسبه.\n(٤) من (ت).\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٩ عنه.\n(٦) الذيال بن عمرو: هكذا ورد اسمه في النسخ المخطوطة، وعند ابن الجوزي في \"تفسيره\" ٣/ ١٤٠، وعند الطبري في \"تفسيره\" ١٥/ ٤٤٤، وقال أحمد شاكر في حاشية تفسير الطبري في الهامش لم نعرفه.\n(٧) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٩ عنه.","vol":"12","page":328},{"text":"عليه قميص قُوهِيّ (١) محلول الزِّر وسمعته يأمرُ بقتل الكلاب وينهى عن اللعب بالحَمَام، ثمّ قال: يا أيها الناس، اتقوا الله في هذِه السرائر، فإني سمعت رسول الله - ﷺ - يقول: \"والذي نفس محمد بيده، ما عمل أحدٌ قطُّ سرًا إلّا ألبسه الله رداء عمله علانية، إن خيرًا فخير، وإن شرًّا فشر\" ثمّ تلا هذِه الآية ﴿وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ﴾ قال: السمت الحسن (٢).\nوقال عروة بن الزبير: لباس التقوى: خشية الله (٣)، وقال ابن زيد: هو ستر العورة فيتقي الله فيواري عورته (٤) ﴿ذَلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ﴾. قال وهب بن منبه: الإيمانُ عُرْيَان، ولباسُه التقوى، وزينتُه الحياء، ومآلُه العفة (٥)، وثمرتُه العمل الصالح (٦).\n_________\n(١) ثوب قُوهِيٌّ: ضَرْبٌ من الثياب بِيضٌ منسوب إلى قُوهُسْتان: كُورَةٌ بَيْنَ نَيْسابُورَ وهَراةَ، وكل ثوب أشبهه وإن لم يكن منها يقال له: قوهيّ.\nانظر: \"القاموس المحيط\" للفيروزآبادي (ص ١٦١٥)، \"لسان العرب\" لابن منظور ١٣/ ٥٣٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٩ عنه، ورواه ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٢٧٩ وقال: هكذا رواه الطبري من رواية سليمان بن أرقم، وفيه ضعف.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤٩ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٢/ ٣٦٨ عنه.\n(٥) في الأصل: الفقه. وما أثبته من (ت)، وهو موافق لما في \"مكارم الأخلاق\" لابن أبي الدنيا (ص ٨٩) (١٠٣).\n(٦) أخرجه ابن أبي الدنيا في \"مكارم الأخلاق\" (ص ٨٩) (١٠٣)، وليس فيه: وثمرته العمل الصالح.","vol":"12","page":329},{"text":"<span data-type=\"title\" id=toc-1351>٢٧ </span>- قوله تعالى: ﴿يَابَنِي آدَمَ لَا يَفْتِنَنَّكُمُ﴾\nلا (١) يضلنكم (ولا يمنينكم) (٢) ولا يستزلنكم ﴿الْشَّيْطَانُ﴾ فيبدي عوراتكم للناس في الطواف بطاعتكم إياه، ﴿كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا إِنَّهُ﴾ يعني الشيطان ﴿يَرَاكُمْ﴾ يابني آدم ﴿هُوَ وَقَبِيلُهُ﴾ خيله وجنوده وهم الجن والشياطين، وقال ابن زيد: نسله (٣)\n﴿مِن حَيْثُ لَا تَرَوْنَهُمْ﴾. قال مجاهد: قال إبليس: جُعل لنا أربع: نرى ولا نُرى ونخرج من تحت الثرى، ويعود شيخنا فتى (٤).\nقال مالك بن دينار: إن عدوًّا يراك ولا تراه لشديد المؤونة إلّا مَنْ عصمه الله (٥).\n[١٣٦٥] وسمعت أبا القاسم الحبيبي (٦) قال: سمعت أَبِي (٧) يقول: سمعت عليّ بن محمد الورّاق (٨) يقول: سمعت يحيى بن\n_________\n(١) من (ت).\n(٢) من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٥٣ عنه.\n(٤) ذكره الرازي في \"مفاتيح الغيب\" ١٤/ ٤٦، والخازن في \"لباب التأويل\" ٢/ ٤٩٧ كلاهما عن مجاهد وزاد فيه: ونتصور على أي صورة نشاء.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٢٣ عنه.\n(٦) قيل: كذبه الحاكم.\n(٧) محمد بن حبيب بن أيوب النيسابوري، والد أبي القاسم الحبيبي، ولم أجده.\n(٨) لم يتبين لي من هو.","vol":"12","page":330},{"text":"معاذ الرازي (١) يقول: الشيطان قديم وأنت حديث، والشيطان كَيَّس وأنت سليم الناحية، والشيطان يراك وأنت لا تراه، والشيطان لا ينساك وأنت لا تزال تنساه، ومن نفسك له عون وليس لك منه عون (٢).\nوقيل: صدر ابن آدم مسكن له، ويجري منه مجرى الدم وأنك لا تقاومه إلّا بعون الله (٣). وفيه يقول (٤):\nولا أراه حيث ما يراني ... وعندما أنساه لا ينساني\nفسيدي إن لم تغث سباني ... كما سبا آدم من جناني (٥)\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) [١٣٦٥] الحكم على الإسناد:\nضعيف، فيه أبو القاسم الحبيبي تكلم فيه الحاكم، وأبوه لم أجده، وابن معاذ واعظ لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجده.\n(٣) يشهد لهذا المعنى الحديث الَّذي أخرجه البخاري ومسلم عن صفية بنت حُيَيٍّ ﵂ في الصحيحين أن رسول الله - ﷺ - قال: \"إن الشيطان يجري من الإنسان مجرى الدم\".\nانظر: \"صحيح البخاري\" بَاب زَيارَةِ المَرْأَةِ زَوْجَهَا فِي اعْتِكَافِهِ ٧/ ١٧٧، وصحيح مسلم بَاب بَيَانِ أَنَّهُ يُسْتَحَبُّ لِمَنْ رُئِيَ خَالِيًا بِامْرَأَةٍ. . ١١/ ١٤٩.\n(٤) لم أعرفه.\n(٥) في (س): تعن. بدلا من: تغث. ولم أعثر على تخريجه.","vol":"12","page":331},{"text":"قال ذو النون المصري: إن كان هو يراك من حيث لا تراه فإنّ الله يراه من حيث لا يرى الله، فاستعن بالله عليه فإنّ كيد الشيطان كان ضعيفًا (١) ﴿إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ﴾ أعوانًا وقرناء (٢) ﴿لِلَّذِينَ لَا يُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1352>٢٨ </span>- قوله تعالى: ﴿وَإِذَا فَعَلُوا فَاحِشَةً﴾\nوفاحشتهم أنّهم كانوا يطوفون بالبيت عُراة الرجال والنساء، ويقولون: نطوف كما ولدتنا أُمهاتنا، ولا نطوف في الثياب التي قارفنا (٣) فيها الذنوب، وكانت المرأة تضع على قُبُلها النِّسْعَة (٤) أو الشيء، فتقول:\nاليوم يبدو بعضُهُ أو كُلُّهُ وما بدا منه فلا أُحِلُّهُ (٥) وفي الآية إضمار معناه ﴿وَإِذَا فَعَلُواْ فَحِشَةً﴾ فنُهوا عنها ﴿قَالُواْ وَجَدْنَا\n_________\n(١) ذكره النسفي في \"مدارك التنزيل\" ١/ ٤٠٩ عنه مع اختلاف في الألفاظ.\n(٢) من (ت).\n(٣) يقال: قارفَ فلانٌ الخطيئة: أَي خالطها.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٢٧٩ (قرف)\n(٤) النَّسْعَة: سير مضفور يجعل زمامًا للبعير وغيره، وقد تنسج عريضة تجعل على صدر البعير، وكأنها كانت تستعمل العريض منه لأنه أبلغ في الستر، ويؤيده البيت الَّذي بعده.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٣٥٢: (نسع).\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٥٤ عن مجاهد. يقال أن المرأة التي قالت ذلك هي: ضباعة بنت عامر بن صعصعة ثم من بني سلمة بن قشير.\nانظر: \"الروض الأنف\" للسهيلي ١/ ٢٣٢.","vol":"12","page":332},{"text":"عَلَيْهَا آبَاءَنَا﴾ قيل: ومن أين أخذها آباؤكم؟ قالوا: ﴿وَاللَّهُ أَمَرَنَا بِهَا قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاءِ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1353>٢٩ </span>- قوله - ﷿ -: ﴿قُلْ أَمَرَ رَبِّى بِالْقِسْطِ﴾\nقال ابن عباس - ﵄ -: لا إله إلّا الله (١).\nوقال الضحاك: بالتوحيد (٢)، وقال مجاهد والسدي: بالعدل (٣).\n﴿وَأَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾ قال مجاهد والسدي وابن زيد: يعني وجهوا وجوهكم حيث ما كنتم في الصلاة إلى الكعبة (٤)، وقال الضحاك: يقول إذا حضرت الصلاة وأنتم عند مسجد فصلّوا فيه ولا يقولن: أحدكم أُصلي في مسجدي، وإذا لم يكن عند (٥) مسجد فليأت أيّ مسجد شاء وليصلّ فيه (٦).\nوقال الربيع: معناه: واجعلوا سجودكم لله خالصًا دون ما سواه من الآلهة والأنداد (٧) ﴿وَادْعُوُهُ﴾ واعبدوه ﴿مُخلِصِيْنَ لَهُ الدِّينَ﴾ (٨) الطاعة\n_________\n(١) ذكره الرازي في \"مفاتيح الغيب\" ١٤/ ٤٨.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٢٣ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٥٥ عنهما.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٢/ ٣٨٠ عنهم.\n(٥) في الأصل: عنده. وما أثبته من (س).\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٢٣ عنه، إلى قوله: في مسجدي. وما بعده لم أجد من خرجه.\n(٧) أخرجه الطبري في \"جامع البيان\" ٨/ ١٥٥ - ١٥٦ عنه، ورجحه.\n(٨) في الأصل اقتصر على: مخلصين. وما أثبته من (ت) على التمام لموافقة ما بعده.","vol":"12","page":333},{"text":"والعبادة. ﴿كَمَا بَدَأَكُمْ تَعُودُونَ﴾.\nقال النبيّ - ﷺ -: \"تُبْعث كلُّ نفس على ما كانت عليه\" (١).\nوقال ابن عباس - ﵄ -: إن الله سبحانه بدأ خلق ابن آدم مؤمنًا وكافرًا، كما قال جل ثناؤه: ﴿هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ﴾ (٢) ثمّ يعيدهم يوم القيامة كما بدأ خلقهم (٣) مؤمنا وكافرًا (٤). فيبعث المؤمن مؤمنًا، والكافر كافرًا.\nوقال جابر: يبعثون على (ما كانوا) (٥) عليه، المؤمن على إيمانه والكافر على كفره) (٦)، والمنافق على نفاقه (٧).\nوقال أبو العالية: عادوا إلى علمه فيهم (٨).\nوقال محمد بن كعب: من ابتدأ الله خلقه على الشِّقوة، صار إلى ما ابتدأ عليه (خلقه، وإن عمل بأعمال أهل السعادة، كما أنّ إبليس\n_________\n(١) وأخرجه الطبري في \"جامع البيان\" ٨/ ١٥٦ عنه بمثله، وأحرجه مسلم في كتاب الجنّة وصفة نعيمها وأهلها، باب الأمر بحسن الظن بالله عند الموت (٢٨٧٨)، عن جابر - ﵁ -، ولفظه عند مسلم: \"يُبْعَثُ كلُّ عَبْدٍ عَلَى مَا مَاتَ عَلَيْهِ\".\n(٢) التغابن: ٢.\n(٣) في الأصل: خلقه. وما أثبته من (س) موافق لما في المصدر.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٥٦ عنه، إلى هذا الموضع، وما بعده لم أجده حسب بحثي واطلاعي.\n(٥) في الأصل: ما ماتوا. وما أثبته من (س) موافق لما في المصدر.\n(٦) من (س).\n(٧) أخرجه الطبري في \"جامع البيان\" ٨/ ١٥٦ - ١٥٧ عنه.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٢/ ٣٨٢ عنه.","vol":"12","page":334},{"text":"عمل بأعمال أهل السعادة، ثم صار إلى ما ابتدأ عليه خلقه) (١)، ومن ابتدأ خلقه على السعادة، صار إلى ما ابتدأ عليه خلقه، وإن عمل بأعمال أهل (٢) الشقاء، كما أنّ السحرة عملت بأعمال أهل الشقاء، ثم صاروا إلى ما ابتدأ خلقهم عليه (٣).\nوقال سعيد بن جبير: معناه كما كتب عليكم تكونون (٤).\nوقال السدي: كما خلقكم فريق مُهْتدون، وفريق ضُلال، كذلك تعودون تخرجون من بطون أُمهاتكم (٥).\nوقال الحسن ومجاهد: كما بدأكم فخلقكم في الدنيا ولم تكونوا شيئًا، كذلك تعودون يوم القيامة أحياء (٦)، نظيره قوله تعالى: ﴿كَمَا بَدَأَنَا أَوَّلَ خَلْقٍ نُعُيدُهُ﴾ (٧).\nوقال قتادة: بدأهم من التراب، وإلى التراب يعودون (٨)، نظيره قوله تعالى: ﴿مِنهَا خَلْقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ﴾ (٩).\n_________\n(١) من (ت) وهو موافق لما في المصدر.\n(٢) من (ت) وهو موافق لما في المصدر.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٢/ ٣٨٣ عنه بنحوه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٢/ ٣٨٣ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٥٧ عنه، بنحوه.\n(٦) أخرجه الطبري في \"جامع البيان\" ٨/ ١٥٧ - ١٥٨ عنهما بنحوه. ورجح هذا القول.\n(٧) الأنبياء: ١٠٤.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٢/ ٣٨٥ عنه بنحوه.\n(٩) طه: ٥٥.","vol":"12","page":335},{"text":"وقال الربيع بن أنس: كما بدأكم عُرِيًّا تعودون إليه عُرِيًّا (١)، نظيره: ﴿وَلَقَدْ جِئْتُمُونَا فُرَدَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ﴾ (٢)\nروى سعيد بن جبير، عن ابن عباس ﵄ عن النبيّ - ﷺ - قال: \"يُحشر الناس حُفاةً عُراةً غُرلًا، وأوّل من يُكسى إبراهيم -﵇- \". ثمّ قرأ: ﴿كَمَا بَدَأَكُمْ تَعَوُدُونَ﴾ (٣)، نظيره قوله: ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقِ نُعِيدُهُ وَعْدًا عَلَيْنَا﴾ (٤).\n\n<span data-type=\"title\" id=toc-1354>٣٠ </span>- ﴿فَرِيقًا هَدَى وَفَرِيْقًا حَقَّ﴾.\nوجب ﴿عَلَيْهِمُ الضَّلَالَةُ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ﴾ (٥) أَربابًا (٦) ﴿مِنْ دُونِ اللَّهِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ﴾.\n_________\n(١) في (ت): عريانا. في كلا الموضعين. ولم أجد تخريجا لهذا الأثر عن الربيع.\n(٢) الأنعام: ٩٤\n(٣) حديث متفق عليه أخرجه البخاري في كتاب الرقاق، باب وكيف الحشر؟ (٦٥٢٦)، ومسلم في كتاب الجنّة وصفة نعيمها وأهلها، باب فناء الدنيا، وبيان الحشر يوم القيامة (٢٨٦٠) كلاهما عنه.\n(٤) الأنبياء: ١٥٤.\n(٥) من (ت).\n(٦) من (ت).","vol":"12","page":336},{"text":"<span data-type=\"title\" id=toc-1355>٣١ </span>- قوله تعالى: ﴿يَابَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾\nقال: المفسّرون: كانت بنو عامر في الجاهلية يطوفون بالبيت عُراة، الرجال بالنهار، والنساء بالليل، وكانوا إذا قدموا مسجد منى طرح أحدهم ثيابه في رحله، وإن طاف وهي عليه ضُرب وانتزعت منه. فأنزل الله تعالى: ﴿يَابَنِي آدَمَ خُذُواْ زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾ (١) يعني الثياب.\nقال مجاهد: ما تواري به عورتك ولو عباءة (٢).\nوقال عطيّة وأبو رَوق: هي المِشْط (٣).\n[١٣٦٦] وسمعت أبا القاسم الحبيبي (٤) يقول: سمعت أبا الهيثم السِّجْزي (٥)، يحكي عن القاضي التنوخي: ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾ يعني: رفع الأيدي في الصلاة (٦)، ويحتج بخبر علي - ﵁ - عن النبيّ - ﷺ -\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٨/ ١٦٠ آثارًا كثيرة عن طائفة من الصحابة والتابعين - ﵃ - أجمعين.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٦١ عنه.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٢/ ٢١٨ ولم ينسبه.\n(٤) قيل: كذبه الحاكم.\n(٥) لم أجده.\n(٦) [١٣٦٦] الحكم على الإسناد:\nضعيف. فأبو القاسم: تكلم فيه الحاكم، وأبو الهيثم السجزي والقاضي التنوخي تقدمت ترجمته.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ١٩١ ولم يسنده.","vol":"12","page":337},{"text":"في النَّحِيرة (١)، وقول جبريل -﵇- للنبي - ﷺ -: \"إن لكل شيء زينة وإن زينة الصلاة رفع الأيدي فيها في ثلاثة مواضع إذا تحرمْتَ للصلاة، وإذا ركعت، وإذا رفعت رأسك (٢) من الركوع\" (٣).\n﴿وَكُلُوا وَاشْرَبُوا﴾ قال الكلبي: كانت بنو عامر لا يأكلون من الطعام\n_________\n(١) النَّحِيرة: من النَّحْرُ وهو الصَّدْر، وهي هنا وضع اليمين على الشمال في الصلاة.\nانظر: \"لسان العرب\" لابن منظور ٥/ ١٩٥.\n(٢) من (ت).\n(٣) الحكم على الإسناد:\nإسناده ضعيف جدا.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٤٨١: حديث منكر جدا. وذكره ابن الجوزي في \"الموضوعات\" (٩٦٥) وقال: هذا حديث موضوع. ونقل المتقي الهندي في الكنز أن ابن حجر قال: إسناده ضعيف جدًا.\nوأخرجه المصنف مسندا في تفسير سورة الكوثر قال: أخبرنا أبو محمد المخلدي قال: أخبرنا أبو الفضل يعقوب بن يوسف بن عاصم قال: حدّثنا الحسن بن الفضل ...، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٤٧٠، كلاهما عن وهب بن إبراهيم الرازي قال: حدّثنا أبو عبد الله إسرائيل بن حاتم قال: أخبرنا مقاتل بن حيان عن أصبغ بن نباتة عن علي - ﵁ - وذكر الحديث.\nانظر: رسالة أحمد البريدي في تحقيق جزء من \"الكشف والبيان\" (ص ٤٥٣).\nوأما رفع اليدين في الصلاة فقد ثبت بأحاديث صحيحة منها ما جاء في \"صحيح البخاري\" عَنْ ابن عُمَرَ ﵄ قَالَ: رَأَيْتُ رَسُولَ اللهِ - ﷺ - إِذَا قَامَ في الصَّلَاةِ رَفَعَ يَدَيْهِ حَتَّى يَكُونَا حَذْوَ مَنْكِبَيْهِ، وَكَانَ يَفْعَلُ ذَلِكَ حِينَ يُكَبِّرُ لِلرُّكُوعِ، وَيَفْعَلُ ذَلِكَ إِذَا رَفَعَ رَأسَهُ مِنْ الرُّكُوعِ، وَيَقُولُ سَمِعَ اللهُ لِمَنْ حَمِدَهُ وَلَا يَفْعَلُ ذَلِكَ فِي السُّجُودِ.\nانظر: \"صحيح البخاري\" بَاب رَفْعِ اليَدَيْنِ إِذَا كَبَّرَ وَإِذَا رَكَعَ وَإِذَا رَفَعَ ٣/ ١٧٤.","vol":"12","page":338},{"text":"إلّا قوتًا، ولا يأكلون دسمًا في أيام حجّهم يعظّمون بذلك حجّهم، فقال المسلمون: يا رسول الله نحن أحق أن نفعل، فأنزل الله تعالى: ﴿وَكُلُوا﴾ يعني: اللحم والدسم ﴿وَاشْرَبُوا﴾ (١). ﴿وَلَا تُسْرِفُواْ﴾ يعني: الحرام. قال ابن عباس - ﵄ -: كُلْ ما شئت، والْبَس ما شئت ما أخطأتك خصلتان: سَرَف ومَخِيلَة (٢).\nوقال مجاهد: الإسراف ما قَصَّرت به عن حَقِّ الله -﷿-، وقال: لو أنفقت مثل أُحُد في سبيل الله لم تكن مسرفًا، ولو أنفقت درهمًا أو مُدًّا في معصية الله تعالى كان إسرافًا (٣).\nوقال الكلبي: ولا تُسرفوا يعني ولا تحرّموا طيّبات ما أحلّ الله لكم (٤) ﴿إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ﴾ (٥). المجاوزين الحلال إلى الحرام في الشراب والطعام.\nوبلغني أنّ الرشيد كان له طبيب نصراني حاذق، فقال لعليّ بن الحسين بن واقد: ليس في كتابكم من علم الطب شيء، والعلم\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٢٥ عنه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٥٧ عنه. مَخِيلَةٍ: أي ذو كِبْرٍ.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٢٢٦ (خيل).\n(٣) ذكره السمرقندي في \"بحر العلوم\" ١/ ٥١٩، وذكره البغوي في \"معالم التنزيل\" ٣/ ١٩٦ عنه، إلّا أنهما قالا: لو كان أبو قُبَيْس ذَهَبَا لرجل فأنفقه في طاعة الله. . الخ. وفيه اختلاف في الألفاظ.\n(٤) لم أجده.\n(٥) في الأصل: (ولا تسرفوا إن الله لا يحب المسرفين) وما أثبته من (ت) و(س) وهو كذلك في كتاب الله.","vol":"12","page":339},{"text":"علمان علم الأديان وعلم الأبدان، فقال له عليّ: قد جمع الله تعالى الطب كله في نصف آية من كتابنا. قال: وما هي؟ قال: قوله - ﷿ -: ﴿وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا﴾ فقال النصراني: ولا يؤثر عن رسولكم شيء من الطب؟ فقال عليّ: جمع رسولنا - ﷺ - الطب في ألفاظ يسيرة قال: وما هي؟ قال: قوله -﵇-: \"المَعَدة بيت الداء والحمية رأس كلّ دواء، وأعطِ كل بدن ما عودته\" (١). فقال النصراني: ما ترك كتابكم ولا نبيّكم لجالينوس (٢) طبًّا (٣).\n\n<span data-type=\"title\" id=toc-1356>٣٢ </span>- قوله تعالى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ﴾.\nيعني الثياب قال ابن زيد: كان قوم إذا حجّوا واعتمروا حَرَّموا الشاة عليهم وما يخرج منها، لبنها، وسمنها، ولحمها، وشحمها، فأنزل الله تعالى: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ﴾ (٤).\n_________\n(١) قال الإمام السخاوي في \"المقاصد الحسنة\" (ص ٣٨٩): لا يصح رفعه إلى النبي - ﷺ - بل هو من كلام الحارث بن كِلْدة طبيب العرب أو غيره.\n(٢) جالينوس: طبيب يوناني وأحد أعظم الأطباء في العصور القديمة، قال فيه صاحب عيون الأنباء: كان خاتم الأطباء الكبار المعلمين، وليس يدانيه أحد في صناعة الطب، فضلًا عن أن يساويه. أهـ. وضع عشرات من المؤلفات في علمي التشريح والفسيولوجيا، وطور أول النظريات الطبية التي تعتمد على التجارب العلمية.\nانظر: \"عيون الأنباء في طبقات الأطباء\" لابن أبي أصيبعة (ص ٩٥)، و\"موسوعة المورد\" ٤/ ١٨٦، و\"الموسوعة العربية العالمية\" ٨/ ١٣٧.\n(٣) ذكر القصة القرطبي في \"الجامع لأحكام القرآن\" ٧/ ١٩٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٦٣ عنه.","vol":"12","page":340},{"text":"وقال ابن عباس - ﵄ - وقتادة: يعني بالطيبات من الرزق: ما حرّم أهل الجاهلية من البحائر (١) والسوائب (٢) والوصايل (٣) والحوامي (٤).\n﴿قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ﴾ قال (ابن عباس) (٥) - ﵄ -: يعني أنّ المؤمنين يشاركون المشركين في الطيّبات في الدنيا، فأكلوا من طيّبات طعامهم، ولبسوا من جِيَاد ثيابهم، ونكحوا من صالح نسائهم، ثم يُخْلِص الله الطيبات في الآخرة للذين آمنوا، وليس للمشركين فيها شيء (٦)، ومجاز الآية: قل هي للذين آمنوا مشتركة في الدنيا خالصة في يوم القيامة.\n_________\n(١) البحائر جمع بحيرة وهي: الناقة إذ نتجت خمسة أبطن، فكان آخرها ذكرا شقوا أذنها، وخلوها لا تمنع من مرعى، ولا يركبها أحد.\nانظر: \"معاني القرآن\" للنحاس ٢/ ٣٧٠.\n(٢) السوائب جمع سائبة وهي: أن ينذر أحدهم إن برأ من مرضه ليسيبن ناقة أو ما أشبه ذلك، وإذا أعتق عبدا فقال: هو سائبة لم يكن عليه ولاء.\nانظر: \"معاني القرآن\" للنحاس ٢/ ٣٧١\n(٣) الوصايل: جمع وصيلة وهي: في الغنم خاصة إذا ولدت الشاة سبعة أبطن، فان كان السابع ذكرا ذبحوه، وكان لحمه للرجال دون النساء، وإذا ولدت أنثى لم يذبحوها، وقالوا وصلت أخاها.\nانظر: \"معاني القرآن\" للنحاس ٢/ ٣٧٢\n(٤) الحوامي: جمع حامي وهو: البعير إذا ولد له من صلبة عشرة أولاد، قالوا: قد حمى ظهره، فلم يركب وخلي انظر: المصدر السابق. أخرجه الطبري في \"جامع البيان\" ٨/ ١٦٤ عنهما، وفيه اختلاف في الألفاظ.\n(٥) من (ت).\n(٦) أخرجه الطبري في \"جامع البيان\" ٨/ ١٦٤ في روايتين عنه، وقد جمع المصنف بينهما في سياق واحد.","vol":"12","page":341},{"text":"وقرأ ابن عباس - ﵄ - وقتادة ونافع: خالصةٌ بالرفع يعنون قل هي خالصة، وقرأ الباقون: بالنصب على الحال والقطع لأن الكلام قد تمّ دونه (١). ﴿كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ﴾\n\n<span data-type=\"title\" id=toc-1357>٣٣ </span>- قوله - ﷿ -: ﴿قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ﴾\nيعني الطواف عُراة ﴿مَا ظَهَرَ مِنْهَا﴾ طواف الرجال بالنهار ﴿وَمَا بَطَنَ﴾ طواف النساء بالليل، وقيل: هي الزنا والمُخالّة.\nقال النبيّ - ﷺ -: \"ليس أحد أحبَّ إليه المدحُ من الله - ﷿- من أجل ذلك مدح نفسه، وليس أحد أَغْيَرَ من الله تعالى من أجل ذلك حرم الفواحش، ما ظهر منها وما بطن، وليس أحدٌ أحبَّ إليه العذر من اللَّه من أجل ذلك أنزل الكتب، وأرسل الرسل\" (٢) ﴿وَالْإِثْمَ﴾ يعني الذنب والمعصية. وقال الحسن: الإثم الخمر (٣).\nقال الشاعر:\nشَرِبْتُ الإثْمَ حَتَّى ضَلَّ عَقْلِي ... كَذَاكَ الإثْمُ يَذْهَبُ بالعُقُولِ (٤)\n_________\n(١) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٢ قال: واختلفوا في ﴿خَالِصَةً يَوْمَ الْقِيَامَةِ﴾ فقرأ نافع بالرفع، وقرأ الباقون بالنصب.\n(٢) حديث متفق عليه: أخرجه البخاري في التفسير، سورة الأنعام، باب ولا تقربوا الفواحش (٤٦٣٤)، ومسلم في التوبة، باب غيرة الله تعالى وتحريم الفواحش (٢٧٦٠) من حديث عبد الله بن مسعود واللفظ لمسلم.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٢٦ عنه.\n(٤) انظر: \"نهاية الأرب في فنون الأدب\" للنويري ٤/ ٨٥، وفيه: (يفعل بالعقول) بدلا (يذهب) ولم ينسبه.","vol":"12","page":342},{"text":"وقال الآخر:\nنشرب الإثم بالصُّواع جهارًا ... وترى المُتْكَ (١) بيننا مستعارا (٢)\n﴿وَالْبَغىَ﴾ الظلم والكبر ﴿بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا﴾ حجة وبرهانًا ﴿وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ﴾ في تحريم المآكل، والمشارب (٣).\n\n<span data-type=\"title\" id=toc-1358>٣٤ </span>- ﴿وَلِكُلِّ أُمَّةٍ أَجَلٌ﴾\nمدّة وأجل، وقيل: وقت في حلول العقاب، ونزول العذاب.\n﴿فَإِذَا﴾ انقطع أجلهم، و﴿جَاءَ أَجَلُهُمْ﴾ وقرأ ابن سيرين: آجالهم (٤) ﴿لَا يَسْتَأْخِرُونَ﴾ لا يتأخّرون ﴿سَاعَةَ وَلَا يسَتَقْدِمُونَ﴾ يتقدّمون.\n\n<span data-type=\"title\" id=toc-1359>٣٥ </span>- قوله تعالى: ﴿يَابَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِنْكُمْ﴾\nشرط معناه: إن أتاكم، وجوا به فمن اتقى، وقيل: فأطيعوه، وقال مقاتل: أراد بقوله يابني آدم مشركي العرب، وبالرسل محمدا - ﷺ -\n_________\n(١) المُتْك: الأُتْرُجُّ.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٤٨٥ (متك).\n(٢) ذكره الماوردي في \"النكت والعيون\" ٣/ ٣٢ ولم ينسبه لأحد، ولم أجده حسب بحثي واطلاعي عند غيره.\n(٣) في (ت): الملابس والمآكل. وفي (س): المآكل والملابس.\n(٤) ذكره الزمخشري في \"الكشاف\" ٢/ ٤٤٠، وابن عطية في \"المحرر الوجيز\" ٢/ ٣٩٥ كلاهما عنه، وهي: قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ١/ ٢٤٦.","vol":"12","page":343},{"text":"وحده (١)، ﴿يَقُصُّونَ عَلَيْكُمْ آيَاتِي فَمَنِ اتَّقَى وَأَصْلَحَ﴾ عمله (٢) ﴿فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1360>٣٦ </span>- ﴿وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا﴾\nتكبروا عن الإيمان بمحمد والقرآن ﴿أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾.\n\n<span data-type=\"title\" id=toc-1361>٣٧ </span>- قوله - ﷿ -: ﴿فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ أُولَئِكَ يَنَالُهُمْ نَصِيبُهُمْ مِنَ الْكِتَابِ﴾\nأي: يصيبهم حظّهم مما كُتب لهم في اللوح المحفوظ. قال الحسن والسدي وأبو صالح: ما كتب لهم من العذاب (٣). وقال سعيد بن جبير ومجاهد وعطيّة: ما سبق لهم من الشقاوة والسعادة (٤). وروى بكر الطويل عن مجاهد في هذِه الآية قال: قوم يعملون أعمالا لابد لهم منها (٥) ولم يعملوها بعد (٦).\nوقال ابن عباس - ﵄ - وقتادة والضحاك: يعني أعمالهم التي عملوها وأسلفوها، وكتبت عليهم من خير أو شر، (فمن عمل خيرًا جوزي به\n_________\n(١) أخرجه البغوي في \"معالم التنزيل\" ٣/ ٢٢٦ عنه.\n(٢) من (ت) و(س).\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٦٩ عنهم.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٦٩ عنهم وعن ابن عباس - ﵄ -.\n(٥) في (ت) و(س): من أن يعملوها.\n(٦) أخرجه الطبري في \"جامع البيان\" ٨/ ١٧٠ عنه.","vol":"12","page":344},{"text":"ومن عمل شرًّا جوزي به (١).\nوروى مجاهد عن ابن عباس - ﵄ - قال: هو ما وعدوا من الكتاب من خير وشر) (٢).\nوروى عطيّة عن ابن عباس -﵄- قال: ينالهم ما كتب عليهم، وقد كتب لمن يفتري على الله أن وجهه مسودٌّ (٣)، يدل عليه قوله تعالى: ﴿تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ﴾ (٤) قال الربيع والقُرَظي وابن زيد: يعني ما كتب لهم من الأرزاق والأعمال والأعمار (٥) ﴿حَتَّى إِذَا جَاءَتْهُمْ﴾ وإذا فرغت وفنيت آجالهم جاءتهم ﴿رُسُلُنَا يَتَوَفَّوْنَهُمْ﴾ يقبضون أرواحهم، يعني ملك الموت وأعوانه ﴿قَالُوا أَيْنَ مَا كُنْتُمْ تَدْعُونَ﴾ تَعبدونَ ﴿مِنْ دُونِ اللَّهِ قَالُوا ضَلُّوا﴾ (اشتغلوا بأنفسهم) (٦) ﴿عَنَّا وَشَهِدُوا﴾ أقرُّوا ﴿عَلَى أَنْفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1362>٣٨ </span>- قوله تعالى: ﴿قَالَ ادْخُلُوا﴾\nيعني يقول الله تعالى لهم يوم القيامة ادخلوا ﴿فِي أُمَمٍ﴾ يعني مع جماعات ﴿قَدْ خَلَتْ مِنْ قَبْلِكُمْ مِنَ الْجِنِّ وَالْإِنْسِ فِي النَّارِ﴾ يعني كفار الأُمم\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٧٠ عنهم.\n(٢) من (ت) أخرجه الطبري في \"جامع البيان\" ٨/ ١٧١ عنهم.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٧١ عنه.\n(٤) الزُمَر: ٦٠\n(٥) أخرجه الطبري في \"جامع البيان\" ١٢/ ٤١٣ عنهم.\n(٦) من (ت).","vol":"12","page":345},{"text":"الماضية ﴿كُلَّمَا دَخَلَتْ أُمَّةٌ﴾ النار ﴿لَعَنَتْ أُخْتَهَا﴾ في الدِّين والملة، ولم يقل: أخاها؛ لأنّه عنى بها الأُمّة والجماعة فيلعن المشركون المشركين، واليهودُ اليهودَ، وكذلك النصارى والصابئون والمجوس (١)، ويلعن الأتباعُ القادةَ يقولون: لعنكم الله أنتم غررتمونا، قال الله تعالى: ﴿حَتَّى إِذَا ادَّارَكُوا فِيهَا﴾ أي: تلاحقوا واجتمعوا في النار ﴿جَمِيعًا﴾.\nوقرأ الأعمش: (حتّى إذا تداركوا) على الأصل (٢)، وقرأ النخعي: حتّى (إذا أدّركوا)، مثقلة الدال من غير ألف أراد افتعلوا من الدرك (٣).\n_________\n(١) المجوس: المَجُوسِيَّة نِحْلَةٌ، والمَجُوسِيّ منسوب إِليها والجمع المَجُوسُ، وهي نِحْلَةٌ انتشرت في بلاد الفرس قديما، وهم يؤمنون بالأصْلَين وهما النور والظُّلْمة، وَيزْعُمون أنَّ الخير من فِعْل النور، والشرَّ من فعِل الظَلْمة، وهم يعبدون النار. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٩٩، \"اعتقادات فرق المسلمين والمشركين\" للرازي، (٨٦)، \"لسان العرب\" لابن منظور ٦/ ٢١٣.\nالصابئ: الَّذي يخرج من دين إلى دين، كما تصبُؤ النجومُ من مطالعها، والصابئون: هم قوم دينهم شبيه بدين النصارى إلَّا أن قبلتهم نحو مهب الجنوب، حيال منتصف النهار، يزعمون أنهم على دين نوح.\nإنظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢، \"العين\" للخليل ٧/ ١٧١.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٣٩٩ والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٠٤ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"المحتسب\" لابن جني ١/ ٢٤٧.\n(٣) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٢٩٧، وابن عادل الدمشقي في \"اللباب\" ٩/ ١٠٧، كلاهما عن مجاهد في إحدى القراءتين عنه، ولم أجد من ذكرها عن =","vol":"12","page":346},{"text":"﴿قَالَتْ أُخْرَاهُمْ﴾ قال مقاتل: يعني أُخراهم دخولا النار وهم الأتباع، ﴿لِأُولَاهُمْ﴾ دخولا وهم القادة (١)، قال ابن عباس ﵄: أخراهم يعني آخر الأُمم، لأولاهم يعني أوّل الأُمم (٢)، وقال السدي؛ أخراهم يعني الذين كانوا في آخر الزمان، لأولاهم يعني: شرعوا لهم ذلك الدين (٣)، ﴿رَبَّنَا هَؤُلَاءِ أَضَلُّونَا﴾ عن الهدى، يعني القادة ﴿فَآتِهِمْ﴾ فأعطهم ﴿عَذَابًا ضِعْفًا﴾ مضاعفًا (٤) ﴿مِنَ النَّارِ﴾ الله تعالى ﴿لِكُلِّ﴾ يعني القادة والأتباع ﴿ضَعْفٍ﴾ من العذاب ﴿وَلَكِنْ لَا تَعْلَمُونَ﴾ حتَّى يَحُل بكم.\n\n<span data-type=\"title\" id=toc-1363>٣٩ </span>- ﴿وَقَالَتْ أُولَاهُمْ لِأُخْرَاهُمْ فَمَا كَانَ لَكُمْ عَلَيْنَا مِنْ فَضْلٍ﴾\nلأنّكم كفرتم بما (٥) كفرنا فنحن وأنتم في الكفر شَرْع سواء وفي العذاب أيضًا ﴿فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْسِبُونَ﴾.\n\n<span data-type=\"title\" id=toc-1364>٤٠ </span>- قوله - ﷿ - ﴿إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا لَا تُفَتَّحُ﴾\nبالياء والتاء والتشديد والتخفيف جميعًا (٦)، ﴿لَهُمْ أَبْوَابُ السَّمَاءِ﴾ يعني\n_________\n= النخعي. وهي قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٤٩).\n(١) \"تفسير مقاتل\" ١/ ٤٨٨.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٢٨ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٧٣ عنه.\n(٤) من (ت) و(س).\n(٥) في (س): كما.\n(٦) ذكره الطبري في \"جامع البيان\" ١٢/ ٤٢٦، وقال ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٢: واختلفوا في ﴿لَا تُفَتَّحُ لَهُمْ﴾ فقرأ أبو عمرو بالتأنيث =","vol":"12","page":347},{"text":"لأرواحهم ولأعمالهم لأنّها خبيثة، فلا يصعد بها بل يُهْوى بها إلى سِجِّين تحت الصحرة الخضراء التي تحت الأرضين.\nروى أبو هريرة - ﵁ - عن رسول الله - ﷺ -: \"إن الميت يحضره الملائكة فإذا كان الرجل الصالح قالوا: اخرجي أيتها النفس الطيبة التي (١) كانت في الجسد الطيب اخرجي حميدة، وأبشري بروح (من الله تعالى) (٢) وريحان، ورب غير غضبان، فيقولون ذلك حتّى يُعْرج بها إلى السماء فيُسْتفتح لها فيقال (٣): من هذا؟ فيقولون: فلان، فيقال: مرحبًا بالنفس الطيبة التي كانت في الجسد الطيب أدخلي حميدا، وأبشري بروح وريحان، ورب غير غضبان، فيقال: لها ذلك حتّى يُنتهى إلى السماء السابعة، وإذ كان الرجل السوء، قالوا: آخرجي أيتها النفس الخبيثة كانت في الجسد الخبيث، أخرجي ذميمة، وأبشري بحميم وغساق، وآخر من شكله أزواج، فيقولون ذلك حتّى (تَخْرج، ثمّ) (٤) يُعرج بها إلى السماء فيُسْتفتح لها، فيقال: من هذا؟ فيقولون فلان، فيقولون: لا مرحبًا بالنفس الخبيثة كانت في الجسد الخبيث، أرجعي ذميمة فإنه لا يفتح لك\n_________\n= والتخفيف، وقرأ حمزة والكسائي وخلف بالتذكير والتخفيف، وقرأ الباقون بالتأنيث والتشديد. انظر أيضًا: \"البدور الزاهرة\" للنشار (ص ١١٧).\n(١) من (س).\n(٢) من (س).\n(٣) في الأصل: فيقولون. وما أثبته (ت).\n(٤) من (ت) وهو موافق لما في المصادر.","vol":"12","page":348},{"text":"أبواب السماء، فتُرسل بين السماء والأرض فتصير إلى القبر\" (١).\n﴿وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ﴾ يعني حتَّى يدخل البعير في ثقب الإبرة، والخياط والمِخْيَط: الإبرة، وقرأ عكرمة، وسعيد بن جبير: (الجُمَّل) بضم الجيم وبتشديد الميم (٢)، وهو حبل السفينة، ويقال له: القَلْس (٣). وقال عكرمة: الحبل الَّذي يُصْعد به إلى النخل (٤). ﴿وَكَذَلِكَ نَجْزِي الْمُجْرِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1365>٤١ </span>- ﴿لَهُمْ مِنْ جَهَنَّمَ مِهَادٌ﴾.\nفِرَاش من النَّار ﴿وَمِنْ فَوْقِهِمْ غَوَاشٍ﴾ جمع غاشية، وذلك ما غشاهم فغطاهم، قال القُرظي ومجاهد: هي اللحف (٥) ﴿وَكَذَلِكَ\n_________\n(١) إسناده: صحيح.\nوأخرجه الطبري في \"جامع البيان\" ٨/ ١٧٧، والإمام أحمد في \"مسنده\" ٢/ ٣٦٤ (٨٧٦٩)، وابن ماجة في كتاب الزهد، باب ذكر القبر والبلى (٤٢٦٢)، وصححه الألباني في \"صحيح سنن ابن ماجة\" ٢/ ٤٢٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٢/ ٤٣١، وذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٠٠ كلاهما عنهما، وهي: قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٤٨).\n(٣) في الأصل: الطلس. وفي (ت): الفلس. وما أثبته من (س)، وهو موافق لما في المصادر. والقَلْس: هو حبل ضخم غليظ من ليف أو خوص، وهو من حبال السفن. انظر: \"العين\" للخليل ٥/ ٧٨، \"معاني القرآن\" للنحاس ٣/ ٣٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٨٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٨٢ عن القرظي والضحاك، وذكره ابن الجوزي في \"زاد المسير\" ٣/ ١٩٩ عن ابن عباس والقرظي وابن زيد. ولم أجد من نسبه لمجاهد.","vol":"12","page":349},{"text":"نَجْزِي الظَّالِمِينَ﴾ قال البَرَاء (بن عَازِب) (١) - ﵁ -: قال رسول الله - ﷺ -: \"يفرش للكافر لوحين من نار في قبره\"، فذلك قوله تعالى: ﴿لَهُمْ مِنْ جَهَنَّمَ مِهَادٌ وَمِنْ فَوْقِهِمْ غَوَاشٍ﴾ (٢).\n\n<span data-type=\"title\" id=toc-1366>٤٢ </span>- ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا﴾\nأي: طاقتها وما يسعها ويحلّ لها، فلا (تحرج منه ولا تضيق عنه) (٣) ﴿أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ﴾.\n\n<span data-type=\"title\" id=toc-1367>٤٣ </span>- ﴿وَنَزَعْنَا﴾\nوأخرجنا وأذهبنا ﴿مَا فِي صُدُورِهِمْ﴾ قلوبهم ﴿مِنْ غِلٍّ﴾ غش وحقد وعداوة كان من بعضهم على بعض في الدنيا، فجعلناهم إخوانًا على سرر متقابلين، لا يحسد بعضهم بعضا على شيء خص الله تعالى به بعضهم وفضله به.\nروى الحسن عن عليّ - ﵁ - قال: فينا والله أهل بدر نزلت ﴿وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ (٤٧)﴾ (٤).\nوقال عليّ - ﵁ - أيضًا: إنّي لا أرجو أن أكون أنا وعثمان وطلحة\n_________\n(١) من (س).\n(٢) اسناده: ضعيف. وأخرجه الروياني في \"مسنده\" ١/ ٢٦١ (٣٩٥)، والرافعي في \"تاريخ قزوين\" ١/ ١٧٥، كلاهما من طريق: عمار بن محمد عن الليث، عن المنهال بن عمرو، عن زاذان عن البراء - ﵁ -. قال الألباني في \"سلسلة الأحاديث الضعيفة\" (٣٢٤٨): وهذا إسناد ضعيف.\n(٣) في الأصل: يخرج منه ولا يضيق عنه. وما أثبته من (س).\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٨٣ عنه.","vol":"12","page":350},{"text":"والزبير من الذين قال الله تعالى: ﴿وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ﴾ الآية (١).\nوقال السدي: في هذِه الآية: إن أهل الجنّة إذا سيقوا إلى الجنّة وجدوا عند بابها شجرة في (أصل ساقها) (٢) عينان، فشربوا من إحداهما، فينزع ما في صدورهم من غِلٍّ فهو الشراب الطهور، واغتسلوا من الأُخرى، فجرت عليهم نَضْرة النعيم، فلن يشعَثُوا ولن يتَّسخوا بعدها أبدًا (٣).\nوروى الجُرَيْرِي عن أبي نَضْرة قال: يحبس أهل الجنّة دون الجنّة حتّى يُقص لبعضهم من بعض حتَّى يدخلوا الجنّة حين يدخلونها، ولا يطلب أحد منهم أحدًا بقلامة ظُفُرٍ (٤) ظلمها إياه، ويحبس أهل النار دون النار حتّى يُقص لبعضهم من بعض، فيدخلون النار حين يدخلونها، ولا يطلب أحد منهم أحدًا (٥) بقلامة ظفر ظلمها أياه (٦)، ﴿تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا﴾ وفقنا وأرشدنا ﴿لِهَذَا﴾ إلى هذا يعني طريق الجنّة.\nوقال سفيان الثوري: معناه (٧) الحمد لله الَّذي هدانا لعمل هذا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٨٣ عنه.\n(٢) في الأصل: أصلها. وما أثبته من (ت) وهو موافق لما في المصدر.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٨٣ عنه.\n(٤) من (ت) وفي (س): بظلامة ظلمها إياه.\n(٥) من (ت).\n(٦) أخرجه الطبري في \"جامع البيان\" ٨/ ١٨٣ - ٣٨٤ عنه، إلَّا أنَّه قال: (يقضى) بدلا من (يقص) في كلا الموضعين.\n(٧) من (ت).","vol":"12","page":351},{"text":"ثوابه (١)، ﴿وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ﴾ قال رسول الله - ﷺ -: \"كل أهل النار يرى منزله من الجنّة فيقولون: لو هدانا الله، فيكون عليهم حسرة، وكل أهل الجنّة يرى منزله من النار فيقولون: لولا أن هدانا الله. فهذا شكرهم\" (٢).\nقال (٣): وليس من كافر ولا مؤمن إلّا وله في الجنّة والنار منزل،\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٦١ عنه.\n(٢) الحكم على الإسناد:\nحسن.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٢/ ٤٤٠ بنصه عن أبي سعيد الخدري - ﵁ -، قال أحمد شاكر: وكأنه خطأ لا شك فيه، فإني لم أجد الخبر في حديث أبي سعيد، ولأن هذا الخبر معروف في حديث أبي هريرة. أهـ. وأخرجه أحمد في \"المسند\" ٢/ ٥١٢ (١٠٦٥٢)، والنسائي في السنن الكبرى كتاب التفسير تفسير سورة الزمر ٦/ ٤٤٧، والحاكم في \"المستدرك\" ٢/ ٤٧٣ من طريق أبي بكر بن عياش، عن أبي صالح، عن أبي هريرة - ﵁ -، وقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي.\nوأخرجه الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٣٩، وساق الخبر بنحوه من طريقين ثم قال: رواه كله أحمد، ورجال الرواية الأولى رجال الصحيح.\nوذكره الألباني في \"سلسلة الأحاديث الصحيحة\" (٢٠٣٤)، وقال: أبو بكر بن عياش فيه كلام من قبل حفظه، فهو حسن الحديث.\n(٣) هذا الأثر الَّذي أورده المصنف بقوله: (قال: وليس من كافر .... الخ)، يشعر بأنه تتمة للحديث السابق، وأنه من كلام رسول الله - ﷺ -، وليس الأمر كذلك فالحديث السابق انتهى عند قوله: (فهذا شكرهم)، وتم تخريجه.\nأما هذا الأثر فقد أخرجه الطبري في \"جامع البيان\" ٨/ ١٨٥، وأخرجه ابن أبي =","vol":"12","page":352},{"text":"فإذا دخل أهلُ (١) الجنّةِ الجنّةَ، وأهلُ النارِ النارَ (٢)، فدخلوا منازلهم رفعت الجنّة لأهل النار فرأوا منازلهم فيها فقيل لهم هذِه منازلكم لو عملتم بطاعة الله -﷿- ﴿لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا﴾ (٣)، ثمّ يقال: يا أهل الجنّة أورثتموها ﴿بِمَا كُنْتُمْ تَعْمَلُونَ﴾، فيُقْسَم بين أهل الجنّة منازلهم، ونودوا: أن صحوا فلا تسقموا، واخلدوا فلا تموتوا، وانعموا فلا تبأسوا، وشبّوا فلا تهرموا (٤).\n\n<span data-type=\"title\" id=toc-1368>٤٤ </span>- قوله - ﷿ - ﴿وَنَادَى أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا﴾\nمن الثواب ﴿حَقًّا﴾ صدقًا (٥) ﴿فَهَل وَجَدتُم مَّا وَعَدَ رَبُّكُمْ﴾ من العذاب\n_________\n= حاتم في \"تفسير القرآن العظيم\" ٥/ ١٤٨١ كلاهما عن السدي، ولفظ المصنف موافق لرواية الطبري.\nولكن يشهد لهذا الأثر ما أخرجه ابن ماجة في \"السنن\" كتاب الزهد باب صفة الجنّة (٤٣٤١) عن أَبي هريرة قال: قال رسول الله - ﷺ -: \"مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا لَهُ مَنْزِلان مَنْزِلٌ فِي الجَنَّةِ وَمَنْزِلٌ فِي النَّارِ فَإِذَا مَاتَ فَدَخَلَ النَّارَ وَرِثَ أَهْلُ الجَنَّةِ مَنْزِلَهُ فَذَلِكَ قَوْلُهُ تَعَالَى: ﴿أُولَئِكَ هُمُ الْوَارِثُونَ﴾ [المؤمنون: ١٠] \".\nصححه الألباني في \"صحيح سنن ابن ماجة\" ٢/ ٤٣٨.\n(١) من (ت) و(س).\n(٢) من (ت) و(س).\n(٣) من (ت).\n(٤) هذا الأثر: (ونودوا) إلى (فلا تهرموا) حديث صحيح، أخرجه مسلم في باب في دوام نعيم الجنّة (٥٠٦٩) عن أبي هريرة وأبي سعيد - ﵄ - عن النبي - ﷺ - ﴿وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ (٤٣)﴾ قال: \"نودوا: أن صحوا فلا تسقموا، وأنعموا فلا تبأسوا، وشبوا فلا تهرموا، واخلدوا فلا تموتوا\".\n(٥) من (ت) و(س).","vol":"12","page":353},{"text":"﴿حَقًا﴾ سؤال تعيين وتقرير ﴿قَالُواْ﴾ وقرأ الكسائي (نعِم) (١) بكسر العين (حيث وقع، وهما لغتان) (٢).\n﴿فَأَذَّنَ مُؤَذِّنٌ﴾ فنادى ﴿بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ﴾ الكافرين.\n\n<span data-type=\"title\" id=toc-1369>٤٥ </span>- ﴿الَّذِينَ يَصُدُّونَ﴾ يصرفون (٣)\n﴿عَنْ سَبِيلِ اللَّهِ﴾ دين الله) (٤) ﴿وَيَبْغُونَهَا عِوَجًا﴾ يطلبونها زيغًا وميلا ﴿وَهُم بِالآخِرَةِ كَافِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1370>٤٦ </span>- قوله -﷿- ﴿وَبَيْنَهُمَا﴾\nيعني بين أهل الجنّة والنار ﴿حِجَابٌ﴾ حاجز، وهو السور الَّذي ذكره الله تعالى في قوله: ﴿فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٌ﴾ (٥) ﴿وَعَلَى الْأَعْرَافِ رِجَالٌ﴾ يعني وعلى ذلك الحجاب، والأعراف سور بين أهل (٦) الجنّة والنار، وهي جمع عُرْف، وهو كلّ تَلٍّ مرتفع، ومنه عُرف الديك لارتفاعه على ما سواه من جسده.\nقال الشَّمَّاخ:\n_________\n(١) من (ت) و(س).\n(٢) من (س). ذكره ابن خلف في \"العنوان\" (ص ٩٥)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٢ وقال: اختلفوا في (نعم) حيث وقع ... فقرأ الكسائي بكسر العين منها، وقرأ الباقون بفتحها.\n(٣) من (ت) و(س).\n(٤) من (ت) وفي (س) أوردها بعد قوله: ﴿وَيَبْغُونَهَا عِوَجًا﴾ وسياق (ت) أنسب.\n(٥) الحديد: ١٣\n(٦) من (ت).","vol":"12","page":354},{"text":"وَظَلَّتْ بِأَعْرَافٍ تَغَالَي (١)، كَأَنَّهَا ... رِمَاحٌ نَحَاهَا وِجْهَةَ الرِّيحِ رَاكِزُ (٢)\nيعني بنشوز من الأرض. وقال آخر (٣):\nكُلُّ كِنَازٍ لَحْمُهُ نِيَافِ ... كَالْعَلَمِ المُوفِي عَلَى الأعْرَافِ (٤)\nقال السدي: سمي أعرافًا لأن أصحابه يعرفون الناس (٥). وقال الحسين بن الفضل: هو الصراط (٦).\n_________\n(١) في الأصل: تفالا. وما أثبته من (س)، وهو موافق لما في المصدر.\nقال الشيخ أحمد شاكر في حاشية \"جامع البيان\" للطبري ٨/ ١٨٨: (تغالي الحمر): احتكاك بعضها ببعض، يصف ضمور حمر الوحش، كأنها رماح مائلة تستقبل مهب الرياح.\n(٢) انظر: ديوانه (ص ٥٣)، \"جامع البيان\" للطبري ٨/ ١٨٨.\n(٣) لم أعرفه.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢١٥، \"لسان العرب\" لابن منظور ٩/ ٣٤٢.\n(نوف) الكِناز: يقال: ناقة كِناز بالكسر أَي مُكْتَنِزَةُ اللحمِ، والكِنازُ: الناقة الصُّلْبة اللحم.\nوالنياف: يقال نافَ الشيءُ ينُوف إذا طال وارتفع، وأَناف الشيءُ على غيره ارتفع وأَشرف.\nيصف الشاعر جملا بأنه كثير اللحم قوي، مع طول فيه وارتفاع، ويشبهه بالعلم أي: الجبل المشرف على مرتفع من الأرض.\nانظر تعليق أحمد شاكر في حاشية \"جامع البيان\" للطبري ٨/ ١٨٩، \"لسان العرب\" لابن منظور ٥/ ٤٠١، (كنز)، ٩/ ٣٤٢. (نوف)\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٨٩ عنه.\n(٦) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٤٨٤ عن ابن جريج، ولم أجده عن الحسين بن الفضل.","vol":"12","page":355},{"text":"واختلفوا في الرجال الذين أخبر الله تعالى أنهم على الأعراف من هم؟ وما السبب الَّذي من أجله صاروا هناك؟\nوقال حذيفة وابن عباس - ﵄ -: أصحاب الأعراف قوم استوت حسناتهم وسيّئاتهم، وقصرت بهم سيّئاتهم عن الجنّة، وتجاوزت بهم حسناتهم عن النار، فوُقِفوا هناك حتّى يقضي الله ﷿ فيهم ما يشاء، ثمّ يدخلهم الجنّة بفضله ورحمته وهم آخر مَنْ يدخل الجنّة، قد عرفوا أهل الجنّة وأهل النار، فإذا أراد الله تعالى أن يعافيهم انطلق بهم إلى إنهر يقال له) (١): نهر الحياة، حافتاه قصب الذهب، مكلّل باللؤلؤ، ترابه المسك، فألقوا فيه حتّى يصلح ألوانهم، وتبدو في نحورهم شامة بيضاء يعرفون بها، فَأُتِيَ بهم، فقال الله -﷿- لهم: تمنّوا ما شئتم فيتمنون، حتَّى إذا انقطعت أمنيتهم، قال لهم: لكم الَّذي تمنيتم ومثلَه سبعون ضعفًا، فيدخلون الجنّة وفي نحورهم شامة بيضاء يعرفون بها يسمون مساكين أهل الجنّة (٢).\nوقال ابن مسعود - ﵄ -: يحاسب الله -﷿- الناس يوم القيامة، فمن كانت حسناته أكثر من سيّئاته بواحدة دخل الجنّة، ومن كانت سيئاته أكثر من حسناته بواحدة دخل النار، ثمّ قرأ: ﴿فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ (٨) وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ﴾ (٣)\n_________\n(١) من (ت) و(س).\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٩٠ - ١٩١ عنهما. وما في المتن موافق للفظ ابن عباس - ﵄ -.\n(٣) الأعراف: ٧ - ٨.","vol":"12","page":356},{"text":"ثمّ قال: إن الميزان يخف بمثقال حبّة ويرجح، ومَنْ استوت حسناته وسيّئاته كان من أصحاب الأعراف، فوُقِفوا على الصراط، ولم يُنزع منهم النور الَّذي كان في أيديهم (١).\nوروى يحيى بن شبل أنّ رجلا من بني النَّضِر أخبره عن رجل من بني هلال أن أباه أخبره أنّه سأل رسول الله - ﷺ - عن أصحاب الأعراف فقال: \"هم رجال غزوا في سبيل الله عُصاة لآبائهم، فقتلوا فاعتقوا من النار بقتلهم في سبيل الله، وحبسوا عن الجنّة بمعصيتهم آبائهم فهم آخر من يدخل الجنّة\" (٢).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٩٠ - ١٩١ عنه مطولا، واختصر المصنف من رواية ابن مسعود - ﵁بعد قوله: (فوُقِفوا على الصراط) النص التالي: (ثم عرفوا أهل الجنّة وأهل النار، فإذ انظروا إلى أهل الجنّة نادوا: ﴿سَلَامٌ عَلَيْكُمْ﴾. وإذا صرفوا أبصارهم إلى يسارهم نظرُوا أصحاب النار قالوا: ﴿رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ﴾. فيتعوذون بالله من منازلهم، قال: فأما أصحاب الحسنات، فإنهم يعطون نورًا فيمشون به بين أيديهم، وبأيمانهم، ويعطى كل عبد يومئذ نورًا، وكل أُمَّةٍ نورًا. فإذا أتوا على الصراط سَلب الله نور كل منافق، ومنافقة. فلما رأى أهل الجنّة ما لقي المنافقون، قالوا: ﴿أَتْمِمْ لَنَا نُوْرَنَا﴾ [التحريم: ٨]. وأما أصحاب الأعراف، فإن النور كان في أيديهم فلم ينزع من أيديهم، فهنالك يقول الله: ﴿لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ﴾ [الأعراف: ٤٦]. فكان الطمع دخولا. قال: فقال ابن مسعود: على أن العبد إذا عمل حسنة كتب له بها عشر، وإذا عمل سيئة لم تكتب إلَّا واحدة. ثم يقول: هلك من غلب وُحْدَانُه أعشارَه. أهـ.\n(٢) الحكم على الإسناد:\nضعيف.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٨/ ١٩٢ قال: حدثني المثنى قال، حدثنا عبد الله =","vol":"12","page":357},{"text":"وقال شُرَحْبيل بن سعد: هم قوم خرجوا في الغزو بغير إذن آبائِهم (١). وقال مجاهد: هم قوم صالحون فقهاء علماء (٢). وقال سليمان التَّيْمِي وأبو مِجْلَز: هم ملائكة يعرفون أهل الجنّة وأهل النار، قال فقيل لأبي مجلز: يقول الله جلَّ وعلا: ﴿وَعَلَى الأَعْرَافِ رِجَالٌ﴾ وتزعم أنت أنهم ملائكة؟، فقال: إنهم ذكور ليسوا بإناث (٣). وقال ابن عباس - ﵄ -: هم رجال كانت لهم ذنوب عظام، وكان حسم أمرهم لله يقومون على الأعراف يعرفون كلا بسيماهم (٤).\nوروى صالح مولى التَّوْأمة أنّ ابن عباس - ﵄ - قال: أصحاب الأعراف أولاد الزنا (٥).\n_________\n= ابن صالح، حدثني الليث، حدثني خالد، عن سعيد، عن يحيى ابن شبل: أن رجلا من بني النضير أخبره، عن رجل من بني هلال: أن أباه أخبره فذكره. قال الشيخ أحمد شاكر في الحاشية: وهذا خبر ضعيف، لما فيه من المجاهيل.\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٩٢ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٩٣ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ١٩٣ من طريق سليمان التيمي، عن أبي مجلز، وليس كما في الأصل بالعطف.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ١٩٥ عنه. إلَّا أنَّه بعد قوله (وكان حسم أمرهم لله) قال: فأُقِيموا ذلك المقام، إذ انظروا إلى أهل النار عرفوهم بسواد الوجوه، فقالوا: ﴿رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ﴾ [الأعراف: ٤٧]. وإذ انظروا إلى أهل الجنّة عرفوهم ببياض الوجوه، فذلك قوله: ﴿وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَنْ سَلَامٌ عَلَيْكُمْ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ﴾ [الأعراف: ٤٦] أ. هـ.\n(٥) ذكره السمرقندي في \"بحر العلوم\" ١/ ٥٤٣، والخازن في \"لباب التأويل\" ٢/ ٥١١ عنه، ولم يسنداه.","vol":"12","page":358},{"text":"وقال أبو العالية: هم قوم يطمعون أن يدخلوا الجنّة وما جعل الله ذلك الطمع فيهم إلّا كرامة يريدها بهم (١)، وروى عبد الوهاب بن مجاهد، عن أبيه، قال: هم أقوام رضي عنهم آباؤهم دون أُمهاتهم، أو أُمهاتهم دون آبائهم، فلم يدخلهم الله الجنّة، لأن آباءهم أو أُمهاتهم غير راضين عنهم، ولم يدخلهم النار لرضا آبائهم أو أمهاتهم عنهم، فيجلسون على الأعراف إلى أن يقضي الله بين الخلق فيدخلهم الجنّة بعد (٢).\nوقال عبد العزيز بن يحيى الكناني (٣): هم الذين ماتوا في الفترة ولم يبدلوا دينهم (٤)، وفي تفسير المنجوفي: أنهم أولاد المشركين (٥).\n[١٣٦٧] سمعت (٦) أبا القاسم بن حبيب (٧) يقول: سمعت محمد ابن محمد بن الأشعث (٨)، يحكي عن بعضهم أنهم أُناس عملوا لله -﷿- ولكنهم راءوا (٩) في أعمالهم فلا يدخلون النار لأنّهم عملوا أعمالهم لله، ولا يدخلون الجنّة لأنّهم طلبوا الثواب من غير الله،\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٣٢ عنه.\n(٢) من (س).\nذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٠٥ عنه.\n(٣) في (ت) الفنجومي.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٠٦ عنه.\n(٥) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٠٦ وعزاه إلى المنجوفي في \"تفسيره\".\n(٦) في (ت) و(س): وسمعت.\n(٧) قيل: كذبه الحاكم.\n(٨) الطالقاني الأنماري، أبو سهل. لم أجده.\n(٩) في الأصل و(س): رايوا. وفي (ت): رابوا. وما أثبته موافق للرسم الإملائي.","vol":"12","page":359},{"text":"فيوقفون على الأعراف إلى أن يقضي الله تعالى بين الخلق (١).\n[١٣٦٨] أخبرني عبد الله بن محمد بن عبد الله القايني (٢)، قال: حدثني القاضي أبو الحسين محمد بن عثمان (النصيبي (٣)، ثنا محمد ابن الحسين بن صالح السَّبِيعي (٤)، ثنا أحمد بن نصر أبو نصر (٥) ثنا أبو جعفر) (٦) الضُّبَعي (٧) ثنا إبراهيم بن سلام بن رشيد البصري (٨) قال حدثنا عاصم بن سليمان المفسر أبو إسحاق (٩) حدثنا جويبر بن سعيد (١٠) عن الضحاك (١١) عن ابن عباس - ﵄ - في قوله - ﷿ -: ﴿وَعَلَى الأَعْرَافِ رِجَالٌ﴾ الآية قال: الأعراف موضع عال من الصراط عليه\n_________\n(١) الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم وشيخه لم أجده.\nالتخريج:\nلم أجده.\n(٢) في (ت): الفارسي، لم أجده.\n(٣) روى للشيعة المناكير ووضع لهم.\n(٤) أبو بكر الحلبي، لم أجده.\n(٥) ابن زياد النيسابوري الزاهد المقرئ أبو عبد الله بن أبي جعفر، ثقة فقيه حافظ.\n(٦) من (ت) وفي (س): أحمد بن نصر أبو جعفر الضبعي.\n(٧) لم أعرفه، إلَّا أن يكون صحف اسمه، فيكون هو: جعفر بن سليمان الضُبَعي، أبو سليمان البصري، صدوق زاهد لكنه كان يتشيع.\n(٨) لم أجده.\n(٩) الكوزي البصري أبو شعيب التميمي. ضعيف الحديث متروك.\n(١٠) الأزدي، أبو القاسم البلخي، ضعيف جدا.\n(١١) ابن مزاحم الطلالي، صدوق كثير الإرسال.","vol":"12","page":360},{"text":"العباس وحمزة، وعليّ بن أبي طالب، وجعفر ذو الجناحين، يَعرفون محبيهم ببياض الوجوه، ومبغضهم بسواد الوجوه (١).\nقوله تعالى: ﴿يَعْرِفُونَهُمْ بِسِيمَاهُمْ﴾ يعرفون أهل الجنّة ببياض الوجوه ونضرة النعيم عليهم، ويعرفون أهل النار بسواد وجوههم وزرقة عيونهم.\n﴿وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَنْ سَلَامٌ عَلَيْكُمْ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ﴾ يعني أهل الأعراف، قال سعيد بن جبير: الطمع في قلوبهم لأن الله تعالى سلب نور المنافقين، وهم على الصراط وبقي نورهم فلم يُطْفأ (٢).\n_________\n(١) [١٣٦٨] الحكم على الإسناد:\nضعيف جدًا. فيه من اتهم بالكذب كعاصم، ومحمد بن عثمان، وفيه من وصف بالضعيف جدا كجويبر، وفيه من لم أجد له ترجمة.\nالتخريج:\nذكره الذهبي في \"ميزان الاعتدال\" ٢/ ٣٥٢ وقال: ومن بلايا عاصم بن سليمان عن جويبر عن الضحاك عن ابن عباس - ﵄ - وذكر الأثر، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢١٢، والألوسي في \"روح المعاني\" ٨/ ١٢٤ كلاهما عن ابن عباس ﵄، ولم يعقبا عليه بشيء.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٩٦ عنه، عن ابن مسعود - ﵁ - بأطول منه.","vol":"12","page":361},{"text":"<span data-type=\"title\" id=toc-1371>٤٧ </span>- قوله - ﷿ -: ﴿وَإِذَا صُرِفَتْ أَبْصَارُهُمْ تِلْقَاءَ﴾\nوجاه ﴿أَصْحَابِ النَّارِ﴾ وحيالهم تعوذوا بالله ﴿قَالُوا رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ﴾ (الكافرين في النار) (١).\n\n<span data-type=\"title\" id=toc-1372>٤٨ </span>- ﴿وَنَادَى أَصْحَابُ الْأَعْرَافِ رِجَالًا﴾\nكانوا عظماء من أهل النار جبّارين ﴿يَعْرِفُونَهُمْ بِسِيمَاهُمْ قَالُوا مَا أَغْنَى عَنْكُمْ جَمْعُكُمْ﴾ في الدنيا من المال والولد ﴿وَمَا كُنْتُمْ تَسْتَكْبِرُونَ﴾ عن الإيمان.\nقال الكلبي: إنهم ينادون وهم على السور: يا وليد بن المغيرة، ويا أبا جهل بن هشام ويا فلان، ثمّ ينظرون إلى الجنّة فيرون فيها الضعفاء والفقراء والمساكين ممن كانوا يستهزئون بهم مثل: سلمان، وصهيب، وخبّاب وأشباههم فينادونهم.\n\n<span data-type=\"title\" id=toc-1373>٤٩ </span>- ﴿أَهَؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ﴾\nحلفتم وأنتم في الدنيا ﴿لَا يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ﴾ يعني الجنّة، ثمّ يقال لأصحاب الأعراف ﴿ادْخُلُوا الْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَا أَنْتُمْ تَحْزَنُونَ﴾ (٢)، وقال مقاتل: أقسم أهل النار أن أصحاب الأعراف لا يدخلون الجنّة بل يدخلون النار معهم، فقالت الملائكة الذين (٣) حبسوا أصحاب الاعراف على الصراط: هؤلاء يعني أصحاب الأعراف،\n_________\n(١) من (ت) وفي حاشية (س).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٣٣ عنه، والسمرقندي في \"بحر العلوم\" ١/ ٥٤٤ ولم ينسبه.\n(٣) في الأصل (للذين)، وما أثبته من (ت).","vol":"12","page":362},{"text":"أقسمتم يا أهل النار أنهم لا يُنالهم الله برحمة، ثمّ قالت الملائكة لأصحاب الأعراف: ادخلوا الجنّة الآية (١).\n\n<span data-type=\"title\" id=toc-1374>٥٠ </span>- قوله - ﷿ - ﴿وَنَادَى أَصْحَابُ النَّارِ أَصْحَابَ الْجَنَّةِ أَنْ أَفِيضُوا﴾\nصبّوا وأوسعوا ﴿عَلَيْنَا مِنَ الْمَاءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ﴾ من طعام الجنّة ﴿قَالُوا إِنَّ اللَّهَ حَرَّمَهُمَا﴾ يعني الماء والطعام ﴿عَلَى الْكَافِرِينَ﴾، قال أبو الجوزاء: سألت ابن عباس - ﵄ -: أي: الصدقة أفضل؟ قال: الماء، أما رأيت أهل النار لما استغاثوا بأهل الجنّة قالوا أفيضوا علينا من الماء؟ . (٢)\n\n<span data-type=\"title\" id=toc-1375>٥١ </span>- قوله - ﷿ -: ﴿الَّذِينَ اتَّخَذُوا دِينَهُمْ لَهْوًا وَلَعِبًا﴾\nوهو ما زيّن لهم الشيطان من تحريم البحيرة والسائبة والوصيلة والحام، والمكاء والتصدية (٣) حول البيت، وسائر الخصال الرديئة الدنيئة التي كانوا يفعلونها في الجاهلية، والدِّين كل ما أطيع به والتزم من حق أو باطل، وقال أبو رَوْق دينُهم. أي: عيدُهم (٤) ﴿وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا فَالْيَوْمَ نَنْسَاهُمْ﴾ نتركهم في النار ﴿كَمَا نَسُوا\n_________\n(١) \"تفسير مقاتل\" ٢/ ٣٩.\n(٢) أورده ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٤٩٠ عن ابن عباس - ﵄ - إلَّا أن المسائل غير أبي الجوزاء.\n(٣) المكاء: الصفير، والتصدية: التصفيق.\nانظر: \"معاني القرآن\" للنحاس ٢/ ٣٧٠\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٠٩ عنه.","vol":"12","page":363},{"text":"﴿لِقَاءَ يَوْمِهِمْ هَذَا وَمَا كَانُوا بِآيَاتِنَا يَجْحَدُونَ﴾\n\n<span data-type=\"title\" id=toc-1376>٥٢ </span>- قوله تعالى: ﴿وَلَقَدْ جِئْنَاهُمْ بِكِتَابٍ﴾\nيعني القرآن ﴿فَصَّلْنَاهُ﴾ بيّناه ﴿عَلَى عِلْمٍ﴾ منّا بذلك ﴿هُدًى وَرَحَمَةً﴾ نصبا على القطع ﴿لِقَوْمٍ يُؤمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1377>٥٣ </span>- ﴿هَل يَنْظُرُونَ﴾\nينتظرون (١) ﴿إِلَّا تَأْوِيلَهُ﴾ أي: ما يؤول إليه أمرهم من العذاب وورود النار. قال قتادة: تأويله ثوابه (٢). وقال مجاهد: جزاؤه (٣). وقال السدي: عاقبته (٤). وقال ابن زيد: حقيقته (٥). ﴿يَوْمَ يَأْتِي تَأْوِيلُهُ يَقُولُ الَّذِينَ نَسُوهُ مِنْ قَبْلُ قَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ فَهَلْ لَنَا﴾ اليوم ﴿مِنْ شُفَعَاءَ فَيَشْفَعُوا لَنَا أَوْ نُرَدُّ﴾ إلى الدنيا ﴿فَنَعْمَلَ غَيْرَ الَّذِي كُنَّا نَعْمَلُ﴾ قال -﷿-: ﴿قَدْ خَسِرُوا أَنْفُسَهُمْ وَضَلَّ﴾ (زال وبطل) (٦) ﴿عَنْهُمْ مَا كَانُوا يَفْتَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1378>٥٤ </span>- قوله تعالى: ﴿إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ﴾\nقال سعيد بن جبير: قَدِرَ (الله -﷿-) (٧) على خلق السماوات والأرض في لمحة ولحظة، وإنما خَلَقَهن في سِتَّة أيام تعليمًا لخلقه\n_________\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٠٣ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٠٣ عنه.\n(٤) المرجع السابق عنه.\n(٥) المرجع السابق عنه.\n(٦) من (ت) و(س).\n(٧) من (ت).","vol":"12","page":364},{"text":"الرفق والتثبت في الأمور (١) ﴿ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾ قال الكلبي ومقاتل: يعني استقر (٢)، (وقال أبو عبيدة: صعد (٣). وقال بعضهم: استولى وغلب (٤)، وقيل: ملك (٥)، وهذِه كلّها تأويلات مدخولة لا يخفى\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٣٥ عنه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٣٥ عنهما.\n(٣) المصدر السابق عنه.\nوما ذكره المصنف عنهم هو من معاني الاستواء عند السلف في هذا الموضع إذ له عندهم أربعة معان أشار إليها ابن القيم في نونيته حيث قال:\nفلهم عبارات عليها أَربع ... قد حُصِّلت لِلفارس الطَّعان\nوهي استقر وقد علا وكذلك ... ارتفع الَّذي ما فيه من نكران\nوكذاك قد صعد الَّذي هو رابع ... ... ... ... ... ... ... ... ... ... .\nانظر \"توضيح المقاصد\" لابن عيسى ١/ ٤٤٠.\nوأما معنى الاستواء في المواضع المختلفة من القرآن فقد بينها السعدي في \"تفسيره\" (ص ٣٠) عند قوله تعالى ﴿ثُمَّ اسْتَوَىَ إِلَى الْسَّمَاءِ﴾ [البقرة: ٢٩]. حيث قال: ﴿اسْتَوَىَ﴾ ترد في القرآن على ثلاثة معان: فتارة لا تعدى بالحرف، فيكون معناها، الكمال والتمام، كما في قوله عن موسى: ﴿وَلَمَا بَلَغَ أَشُدَّهُ وَاسْتَوَى﴾ [القصص: ١٤]. وتارة تكون بمعنى علا وارتفع وذلك إذا عديت بـ على كما في قوله تعالى: ﴿ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾ [الأعراف: ٥٤]. ﴿لِتَسْتَوُواْ عَلَى ظُهُورِهِ﴾ [الزخرف: ١٣]. وتارة تكون بمعنى قصد كما إذا عديت بـ إلى كما في هذِه الآية.\n(٤) ذكره الطبري في \"جامع البيان\" ١/ ١٩٢ ولم ينسبه، وذكره البغوي في \"معالم التنزيل\" ٣/ ٢٣٥ ونسبه إلى المعتزلة فقال: وأولت المعتزلة الاستواء بالاستيلاء، وأما أهل السنة فيقولون: الاستواء على العرش صفة لله تعالى، بلا كيف، يجب على الرجل الإيمان به، ويكل العلم فيه إلى -﷿-. أهـ.\n(٥) ذكره الزمخشري في \"الكشاف\" ٢/ ٥٣٠ عند الآية الخامسة من سورة (طه) وهو من أقوال المعتزلة.","vol":"12","page":365},{"text":"فسادها (١)، فأمّا التأويل الصحيح والصواب فهو ما قاله الفراء وجماعة من أهل المعاني، أن معناها أقبل على خلق العرش وعمد إلى خلقه، يدل عليه قوله - ﷿ -: ﴿ثُمَّ اسْتَوَىَ إِلَى الْسَّمَاءِ﴾ أي: عمد إلى خلق السماء (٢).\nوقال أهل الحق من المتكلمين: أحدث الله فعلا سماه استواء) (٣)،\n_________\n(١) هذا القول فيه صواب وخطأ فليس كلها تأويلات فاسدة، فما جاء عن المعتزلة ومن وافقهم في القول بأن\nمعنى استوى: استولى وملك، فهو فاسد كما قال المصنف، وأما ما جاء عن الكلبي ومقاتل وأبي عبيدة فهو صحيح ومن أقوال السلف كما سبق بيانه.\n(٢) هذا القول على مذهب الأشاعرة.\nقال ابن تيمية في \"مجموع الفتاوى\" ٣/ ٣١٠ معقبا على كلام الثعلبي: واختار هو ما حكاه عن الفراءِ وجماعة أَن معناه أقبل على خلق العرش وعمد إلى خلقه، قال: ويدل عليه قولهُ: ﴿ثُمَّ اسْتَوَىَ إِلَى الْسَّمَاءِ دُخَانٌ﴾ [فصلت: ١١]. أَي: عمد إلى خلق السماء؛ وهذا الوجه من أَضعف الوجوه؛ فمانه قد أَخبر أَن العرش كان على الماء قبل خلق السموات والأرض وكذلك ثبت في صحيح البخاري عن عمران بن حصين عَن النبي - ﷺ - أَنه قال: \"كَانَ الله وَلَمْ يَكُنْ شَيْءٌ قَبْلَهُ وَكَانَ عَرْشُهُ عَلَى المَاءِ وَكَتَبَ فِي الذِّكْرِ كُلَّ شَيءٍ ثُمَّ خَلَقَ السَّمَوَاتِ وَالأرْضَ\". فإذا كان العرش مخلوقا قبل خلق السموات والأرض فكيف يكون استواؤه عمده إلى خلقه له؟ لو كان هذا يعرف في اللغة: أَن استوى على كذا بمعنى أَنه عمد إلى فعله، وهذا لا يعرف قط في اللغة لا حقيقة ولا مجازا لا في نظم ولا في نثر. ومن قال: استوى بمعنى عمد: ذكره في قوله: ﴿ثُمَّ اسْتَوَىَ إِلَى الْسَّمَاءِ دُخَانٌ﴾ [فصلت: ١١]. لأنه عدي بحرف الغاية كما يقال: عمدت إلى كذا وقصدت إلى كذا ولا يقال: عمدت على كذا ولا قصدت عليه. أهـ.\n(٣) من (ت) و(س). ذكره الخازن في \"لباب التأويل\" ٢/ ٥١٩، ونسبه إلى أبي الحسن الأشعري.","vol":"12","page":366},{"text":"وهو كالإتيان والمجيء [لنزول (١) كلها من صفات أفعاله (٢).\n[١٣٦٩] أخبرنا أبو بكر الجوزقي (٣)، (قال: ثنا) (٤) محمد بن محمد بن عبد الله الجرجاني (٥)، (قال: ثنا) (٦) أبو محمد بن عبد الله ابن إسحاق بن أبراهيم المدايني (٧) ببغداد،\n_________\n(١) من (ت).\n(٢) قال ابن تيمية في \"مجموع الفتاوى\": ٨/ ٤٧٩: وهذا قول الأَشعري وأئمة أَصحابه ومن وافقهم كالقاضي أَبي يعلى وابن الزاغوني وابن عقيل في كثير من أَقواله، فالأَشعري يقول: الاستواء فعل فعله في العرش فصار به مستويا على العرش، وكذلك يقول في الإتيان والنزول. ثم ذكر قول أئمة السنة والحديث والفقه فقال: إنَّها كما دلت عليه أَفعال تقوم بذاته بمشيئته واختياره. أهـ.\nوقال البغوي في \"معالم التنزيل\" ٣/ ٢٣٥: وأما أهل السنة فيقولون: الاستواء على العرش صفة لله تعالى، بلا كيف، يجب على الرجل الإيمان به، ويكل العلم فيه إلى -﷿-. أهـ.\nوما أورده المصنف بعد ذلك من آثار دالة على مذهب السلف في هذِه المسألة.\n(٣) محمد بن عبد الله بن محمد بن زكريا الشيباني، ثقة.\n(٤) من (ت) وفي (س): أخبرنا.\n(٥) محمد بن محمد بن عبد الله الجُرْجاني، أبو الحسن.\nوقال الذهبي: الواعظ المقرئ وقيل: كنيته أبو الحسين ويلقب بفضلة. وقال الإمام المحدث الحجة، وقال السيوطي: الإمام الحافظ رجال جوال، والجرجاني: نسبة إلى بلده جرجان وهي مدينة مشهورة عظيمة بين طبرستان وخراسان، خرج منها جماعة من العلماء. انظر: \"تاريخ الإسلام\" للذهبي ٢٦/ ١٣٢، \"سير أعلام النبلاء\" ١٦/ ٢٧١ \"الأنساب للسمعاني\" ٢/ ٤٠، \"طبقات الحفاظ\" (ص ٣٩٠)، \"معجم البلدان\" ٢/ ١٣٩.\n(٦) من (ت).\n(٧) الشيخ المحدث الثقة.","vol":"12","page":367},{"text":"ثنا أبو يحيى الورّاق (١)، ثنا محمد بن الأشرس الأنصاري (٢)، ثنا أبو المغيرة عمير بن عبد المجيد (٣) الحنفي (٤)، عن قرة بن خالد (٥)، عن الحسن (٦)، عن (٧) أم سلمة (٨) ﵂ في قوله - ﷿ -: ﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾ قالت: على الكيف غير معقول، والاستواء غير مجهول، والإقرار به إيمان، والجحود به كفر (٩).\n_________\n(١) عند اللالكَائِي في \"السُنَّة\" ١/ ٢٥٣ محمد بن عمر بن كبيشة أبو يحيى النهدي، ولم أجد له ترجمة.\n(٢) أبو كنانة يروي عن الضعفاء، فما يقع في حديثه من المناكير فمنهم لا منه.\n(٣) قال ابن أبي حاتم: ليس به بأس، وقال ابن حبان: كان ممن ينفرد بالمناكير عن المشاهير. . سئل عنه ابن معين فقال: صالح ثم ضرب عليه، وقال: ضعيف.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٧٧، و\"المجروحين\" لابن حبان ٢/ ١٩٩، و\"لسان الميزان\" ٥/ ٣٣٧.\n(٤) من (ت).\n(٥) السدوسي، أبو خالد، ويقال: أبو محمد البصري. (ت ١٥٥ هـ).\nقال يحيى بن سعيد: كان عندنا من أثبت شيوخنا، وثقه أحمد وابن معين والنسائي. قال ابن حجر: ثقة ضابط.\nانظر: \"تهذيب الكمال\" ٢٣/ ٥٧٧، \"التقريب\" ٢/ ٢٩.\n(٦) البصري الأنصاري مولاهم أبو سعيد، ثقة فقيه فاضل مشهور وكان يرسل كثيرا ويدلس.\n(٧) سقط من سند المصنف رواية الحسن عن أمه كما هو في المصادر، وتأتي في التخريج للأثر.\n(٨) أم المؤمنين.\n(٩) [١٣٦٩] الحكم على الإسناد:\nضعيف فيه بن الأشجعي يروي عن الضعفاء وعمير ينفرد بالمناكير، ولا يصح هذا =","vol":"12","page":368},{"text":"[١٣٧٠] وسمعت أبا محمد الحسن بن علي بن محمد بن حمدان السِّجْزي الخطيب (١)، يقول سمعت القاضي أبا سهل محمد بن سعيد (٢) يقول: سمعت أبا بكر البخاري (٣) يقول: سمعت أبا عبد الله\n_________\n= الأثر عن أم سلمة ﵂.\nقال الحافظ الذهبي في \"العلو\" (ص ٦٥): هذا القول محفوظ عن جماعة كربيعة الرأي، ومالك الإمام، وأبي جعفر الترمذي، فأما عن أم سلمة فلا يصح لأن أبا كنانة ليس بثقة، وأبو عمير لا أعرفه. أهـ.\nوقال ابن تيمية في \"مجموع الفتاوى\" ٣/ ٢١٩: وقد رُوِيَ هذا الجواب عن أم سلمة ﵂ موقوفا ومرفوعا، ولكن ليس إسناده مما يعتمد عليه. أهـ. كذا قال ﵀ ولم أعثر على من رواه عنها مرفوعا. وفي السند أبو المغيرة الحنفي ضعفوه وفيه من لم أعرفه.\nالتخريج:\nوأخرجه ابن بطة في \"الإبانة\" ٦/ ١٥١ قال: حدثني أبو بكر عبد العزيز بن جعفر قال: ثنا أبو بكر أحمد بن هارون قال: ثنا محمد بن أحمد السياري. وأخرجه اللالكَائي في \"السنة\" ١/ ٢٥٣ قال: أخبرنا عبد الله بن محمد بن أحمد، قال: ثنا عبد الصمد بن علي. كلاهما من طريق أبي يحيى الوراق، قال: ثنا أبو كنانة محمد بن الأشرس قال: ثنا عمير بن عبد الحميد الثقفي، قال: ثنا قرة بن خالد، عن الحسن، عن أمه، عن أم سلمة وذكره. إلَّا أن ابن بطة قال: عمير، واللالكائي قال: أبو عمير الحنفي. وأورده السيوطي في \"الدر المنثور\" ٣/ ١٧٠ وعزاه إلى ابن مردويه.\n(١) لم أجده.\n(٢) لم أجده.\n(٣) أبو بكر البخاري كثير ممن ذكر بهذِه الكنية والنسب، ولكن لعل أقربهم إلى الرواية عن ابن شجاع: هو: عُتيق بن عامر بن المنتجع بن سهل بن منصور بن مسعدة الأسدي، أبو بكر البخاري (ت ٣٢٤ هـ). حدث عن البخاري وصالح بن =","vol":"12","page":369},{"text":"محمد بن شجاع البلخي (١) يقول: سئل مالك بن أنس (٢) ﵀ عن قول -﷿-: ﴿الرَّحْمَنُ عَلَى الْعَرشِ اسْتَوَى﴾ كيف استوى؟ قال: الكيف مجهول، والاستواء غير معقول، والإيمان به واجب، والسؤال عنه بدعة (٣).\n_________\n= محمد الرازي، وعنه محمد بن نصر الميداني وأبو عبيد أحمد بن عروة البخاريان. انظر: \"الإكمال في رفع الإرتياب عن المؤتلف والمختلف في الأسماء والكنى والأنساب\" لابن ماكولا ٦/ ١١٣.\n(١) محمد بن شجاع البلخي، أبو عبد الله (ت ٢٦٦ هـ) المعروف بهذِه الكنية والاسم: محمد بن شجاع بن الثلجي، أبو عبد الله البغدادي القاضي، وفي المصادر كثيرا ما يقال له البلخي فلعله نسبٌ له أو تصحيف، كان فقيه العراق في وقته. قال ابن حجر: متروك ورمي بالبدعة. انظر: \"تاريخ بغداد\" ١/ ٣٧٦، \"التقريب\" ٢/ ٨٦.\n(٢) إمام دار الهجرة، رأس المتقنين وكبير المتثبتين.\n(٣) [١٣٧٠] الحكم على الإسناد:\nضعيف، فيه محمد بن شجاع قال عنه ابن حجر متروك، وفيه من لم أجده. ولكن ورد للأثر طرق أخرى صحيحة.\nالتخريج:\nأخرجه البيهقي في \"الأسماء والصفات\" ٢/ ٣٠٥ بسنده قال: أخبرنا أبو بكر أحمد بن محمد بن الحارث الفقيه الأصفهاني، أنا أبو محمد عبد الله بن محمد بن جعفر بن حيان المعروف بأبي الشيخ، ثنا أبو جعفر أحمد بن زيرك اليزدي، سمعت محمد بن عمرو بن النضر النيسابوري، يقول: سمعت يحيى بن يحيى، يقول: كنا عند مالك بن أنس فجاء رجل فقال. . فذكره، إلَّا أنَّه قال: الاستواء غير مجهول، والكيف غير معقول. . الخ. وقال ابن حجر في \"فتح الباري\" ١٣/ ٤٠٦: وأَخرج البيهقي بسند جيد عن عبد الله بن وهب. . وذكر الأثر.\nوأخرجه اللالكائي في \"السنة\" ١/ ٢٥٣، وقد صححه الألباني في \"مختصر العلو\" للذهبي ١/ ٧٥ من قول ربيعة بن أبي عبد الرحمن.","vol":"12","page":370},{"text":"وروى محمد بن شعيب (١) بن شابور (٢) عن أبيه (٣) أن رجلا سأل الأوزاعي (٤) عن قوله سبحانه (٥): ﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾ فقال: هو على العرش كما وصف نفسه، وإني لأراك رجلا ضالا (٦).\nوبلغني أن رجلا سأل إسحاق بن إبراهيم الحنظلي فقال: كيف استوى على العرش أقائم هو أم قاعد؟ فقال: يا هذا إنما يقعد من يمل القيام، ويقوم من يمل القعود، وغير هذا أولى بك أن تسأل عنه (٧).\nوالعردش في اللغة السرير (٨)، وقال آخرون: هو ما علا فأظل،\n_________\n(١) في الأصل و(ت): سعيد. وما أثتبه من (س) وهو موافق لما في المصادر.\n(٢) الأموي مولاهم الدمشقي، صدوق صحيح الكتاب.\n(٣) شعيب بن شابور، لم أجده.\n(٤) عبد الرحمن بن عمرو بن يحمد بن عبد عمرو، أبو عمرو الأوزاعي الفقيه، ثقة جليل، فقيه.\n(٥) من (ت).\n(٦) الحكم على الأثر: محمد بن شعيب صدوق ولكن لم أجد لوالده ترجمة، فهو مجهول عندي، لا يعرف حاله.\nالتخريج:\nذكره الحافظ ابن حجر في \"فتح الباري\" ١٣/ ٤٠٦ وعزاه للثعلبي ولم يعلق عليه بشيء.\n(٧) لم أجده.\n(٨) انظر: \"غريب القرآن\" للسجستاني ١/ ٣٣٥.","vol":"12","page":371},{"text":"ومنه عرش الكَرْم (١)، وقيل: العرش الملك (٢). قال زهير:\nتَدَارَكْتُمَا عَبْسًا وَقَدْ ثُلَّ عَرْشُهَا ... وَذُبْيَانَ إذْ زَلَّتْ بِأَقْدَامِهَا النَّعْلُ (٣)\nقوله - ﷿ -: ﴿يُغْشِى﴾ يلبس (٤) ﴿اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا﴾ مسرعًا ﴿وَالْشَّمْسَ وَالْقَمَرَ وَالْنُّجُومَ مُسَخَّرَتٍ﴾ (أي: مذلّلاِت) (٥) ﴿بِأَمْرِهِ﴾ وقرأ أهل الشام بالرفع على الابتداء والخبر (٦). ﴿أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ﴾\n[١٣٧١] سمعت أبا القاسم الحبيبي (٧) يقول: سمعت أبا عبد الله محمد بن نافع التاجر السِّجْزِي (٨)\n_________\n(١) انظر: \"لسان العرب\" لابن منظور ٦/ ٣١٣ (عرش).\n(٢) انظر: \"العشرات في غريب اللغة\" لأبي عمر ١/ ١٣١، وعزاه لثعلب عن ابن الأعرابي.\n(٣) انظر: ديوانه (ص ١٠٩)، \"العين\" للخليل ١/ ٢٤٩، \"معجم مقاييس اللغة\" لابن فارس ١/ ٣٦٩.\nوالبيت في هذِه المصادر: تداركتُما الأحلافَ. . الخ.\n(٤) من (ت).\n(٥) من (ت).\n(٦) ذكره ابن خلف في \"العنوان\" (ص ٩٥)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٢ وقال: واختلفوا في: ﴿وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ﴾ فقرأ ابن عامر برفع الأربعة الأسماء، وقرأ الباقون بنصبها وكسر التاء من (مسخرات).\n(٧) قيل: كذبه الحاكم.\n(٨) محمد بن إبراهيم بن نافع، أبو عبد الله السجزي، لم يذكر بجرح أو تعديل.","vol":"12","page":372},{"text":"بهَرَاة (١) يقول: سمعت أبا يزيد (٢) حاتم بن محبوب السامي (٣) يقول: سمعت عبد الجبار بن العلاء العطّار (٤) يقول: سألت سفيان بن عيينة (٥) عن قوله: ﴿أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ﴾ فقال: فرق الله بين الخلق والأمر فمَنْ جمع بينهما فقد كفر (٦).\n_________\n(١) هَرَاةُ: بالفتح: مدينة عظيمة مشهورة من أمهات مدن خراسان، فيها بساتين كثيرة ومياه غزيرة وخيرات كثيرة، محشُوَة بالعلماء ومملوءة بأهل الفضل والثراءِ، وقيل أنها بُنِيَتْ للإسكندر المقدوني.\nانظر: \"معجم البلدان\" لياقوت الحموي ٥/ ٣٩٦، وآثار البلاد وأخبار العباد للقزويني (ص ٢٨١).\n(٢) سقطت من النسخ الثلاث في هذا الموضع، وأثبتها من المصادر الواردة في الترجمة، ومن هذا التفسير فقد جاءت الكنية بأبي يزيد في مواضع متعددة من هذا التفسير ومنها عند تفسير الآية ١٤٦ من هذِه السورة.\n(٣) أبو يزيد الهروي، ثقة.\n(٤) البصري، أبو بكر، لا بأس به.\n(٥) أبو محمد الكوفي المكي، ثقة حافظ فقيه إمام حجة، إلا أنه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٦) [١٣٧١] الحكم على الإسناد:\nفيه أبو القاسم الحبيبي تكلم فيه الحاكم.\nوفيه محمد بن نافع لم يدكر بجرح أو تعديل، وبقية رجاله ثقات.\nالتخريج:\nذكره البغوي بنصه في \"معالم التنزيل\" ٢/ ١٦٥، وابن عادل الدمشقي في \"اللباب\" ٩/ ١٥٥ كلاهما من غير سناد، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٦٩ بسنده من طريقين عن سفيان في قول الله ﴿أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ﴾ إلاّ أنه قال في الأول: فالخلق هو الخلق، والأَمر هو الكلام. =","vol":"12","page":373},{"text":"وقال رسول الله - ﷺ -: \"مَنْ لم يحمد الله تعالى على عمل صالح وحَمِد نفسه فقد قلّ (١) شكره وحبط عمله، ومَنْ زعم أن الله جعل للعباد منِ الأمر شيئًا فقد كفر بما أنزل الله على أنبيائه\" (٢) لقوله تعالى: ﴿أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ﴾.\n[١٣٧٢] وأنشدنا أبو القاسم الحبيبي (٣) قال: أنشدنا أبو الحسن عيسى بن زيد العَقِيلي (٤)، قال أنشدنا أبو المثنّى معاذ بن المثنى العنبري (٥) عن أبيه (٦) لمحمود الورّاق (٧) قال:\n_________\n= وقال في الثاني: الخلق ما دون العرش، والأمر ما فوق ذلك.\nوذكره الإمام البيهقي في \"الأسماء والصفات\" ١/ ٦١٠ أن رجلا سأله عن القرآن، فقال ابن عيينة أما سمعت قوله: ﴿أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ﴾ الخلق الخلق، والأمر الأمر.\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٢/ ٤٨٤ قال: حدثني المثنى قال، حدثنا إسحاق قال، حدثنا هشام أبو عبد الرحمن قال: حدثنا بقية بن الوليد قال، حدثني عبد الغفار بن عبد العزيز الأنصاري، عن عبد العزيز الشامي، عن أبيه، وكانت له صحبة، وذكره، قال محققه الشيخ أحمد شاكر في الحاشية: وهذا الخبر، رواه الحافظ ابن حجر في الموضعين من ترجمة أبي عبد العزيز وسعيد، وابن الأثير في \"أسد الغابة\" ٦/ ١٩٨، وابن كثير في \"تفسير القرآن العظيم\" ٦/ ٣٢٠، والسيوطي في \"الدر المنثور\" ٣/ ١٧١. وهو خبر ضعيف هالك الإسناد.\n(٣) قيل: كذبه الحاكم.\n(٤) كذاب.\n(٥) ثقة متقن.\n(٦) المثني بن معاذ بن معاذ العنبري، ثقة.\n(٧) محمود بن الحسن البغدادي مولى بني زثهْرة، ويكنى أبا الحسن، شاعر مجود.","vol":"12","page":374},{"text":"إلى الله كُلُّ الأَمْرِ فِى كُلَّ خَلْقِهِ ... وَلَيْسَ إلى المَخْلُوقِ شَيءٌ مِنَ الأَمْرِ (١)\n﴿تَبَارَكَ اللَّهُ﴾ قال الضحاك: تبارك: تعظم (٢).\nوقال الخليل بن أحمد: تمجد (٣).\nوقال القتيبي: تبارك: تفاعل من البركة (٤).\nوقال الحسين بن الفضل: تبارك في ذاته وبارك فيمن شاء من خلقه (٥) ﴿رَبُّ الْعَالَمِينَ﴾.\n_________\n(١) [١٣٧٢] الحكم على الإسناد:\nالعقيلي كذاب، والحبيبي تكلم فيه الحاكم أيضًا.\nالتخريج:\nلم أجد من خرجه.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ٦/ ٤٤٠، والألوسي في \"روح المعاني\" ١٨/ ٢٣٠ كلاهما عنه في تفسير سورة الفرقان الآية الأولى.\n(٣) ذكره أبو حيان في \"البحر المحيط\" ٦/ ٤٤٠، والألوسي في \"روح المعاني\" ١٨/ ٢٣٠ كلاهما عنه.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢١٤ عنه وعن ابن عباس - ﵁ - والضحاك والزجاج.\n(٥) لم أجده.","vol":"12","page":375},{"text":"<span data-type=\"title\" id=toc-1379>٥٥ </span>- قوله -﷿-: ﴿ادْعُوا رَبَّكُمْ تَضَرُّعًا﴾\nتذلّلا واستكانة ﴿وَخُفْيَةً﴾ سرًّا.\nوروى عاصم الأحول (١) عن أبي عثمان النهدي (٢) عن أبي موسى (٣) - ﵁ - قال: كان النبيّ - ﷺ - في غَزَاة فأشرفوا على واد فجعل ناس يكبّرون ويهلّلون ويرفعون أصواتهم (٤) فقال - ﷺ -: \"أيُّها الناس أربَعُوا (٥) على أنفسكم إنّكم لا تدعون أصمَّ ولا غائبًا إنّكم تدعون سميعًا قريبًا إنّه معكم\" (٦).\nوقال الحسن: بين دعوة السر ودعوة العلانية سبعون ضعفًا، ثم قال: إن كان الرجل لقد جمع القرآن، وما يشعر به جاره، وإن كان الرجل لقد فَقُه الفقه الكثير، وما يشعرُ به الناس، وإن كان الرجل\n_________\n(١) عاصم بن سليمان الأحول، أبو عبد الرحمن البصري، ثقة. .\n(٢) عبد الرحمن بن مل -بلام ثقيلة والميم مثلثة- بن عمرو، ثقة ثبت عابد.\n(٣) عبد الله بن قيس بن سليم، صحابي مشهور.\n(٤) من (ت) و(س).\n(٥) في (س): أن أربعوا. بدون: أيها الناس. وهو موافق لما أخرجه الطبري في \"جامع البيان\" ١٢/ ٤٨٦.\n(٦) الحكم على الحديث.\nأسناده عند الطبري صحيح وأصل الحديث في الصحيحين.\nالتخريج:\nوأخرجه البخاري في \"صحيحه\" كتاب الدعوات باب الدعاء إذا علا عقبة (٦٣٨٤)، ومسلم في \"صحيحه\" كتاب الذكر والدعاء باب استحباب خفض الصوت بالذكر (٣٧٠٤).","vol":"12","page":376},{"text":"ليصلّي الصلاة الطويلة في بيته وعنده الزَّوْر وما يشعرون به، ولقد أدركنا أقوامًا ما كان على الأرض من عمل يقدورن أن يعملوه في السرّ فيكون علانية أبدًا! ولقد كان المسلمون يجتهدون في الدعاء، وما يسمع لهم صوتٌ إن كان إلا همسًا به (١) بينهم وبين ربهم، وذلك أن الله - ﷾ - يقول: ﴿ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً﴾ وأن الله ذكر عبدًا صالحًا ورضي بفعله، فقال -﷿-: ﴿إِذْ نَادَى رَبَّهُ نِدَاءً خَفِيًّا (٣)﴾ (٢) (٣). ﴿إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ﴾ في الدعاء، قال أبو مِجْلز: هم الذين يسألون الله منازل الأنبياء (٤)، وقال عطيّة العوفي: هم الذين يدعونه فيما لا يحل على المؤمنين فيقولون: اللهمّ أخزهم اللهمّ العنهم (٥)، وقال ابن جريج: من الاعتداء، رفع الصوت\n_________\n(١) من (ت).\n(٢) مريم: ٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٠٦ - ٢٠٧ قال: حدثني المثنى قال، حدثنا سويد بن نصر قال، أخبرنا ابن المبارك، عن المبارك بن فضالة، عن الحسن قال: إنْ كانَ الرجل لقد ... وذكره. ولم يرد فيه ما بدأ به المصنف من قول الحسن: بين دعوة السر ودعوة العلانية سبعون ضعفًا.\nوذكره الألوسي في \"روح المعاني\" ٨/ ١٣٩ عن الحسن وعزاه لابن المبارك والطبري وأبي الشيخ، وفرق بين الروايتين فبعد أن ذكر ما أخرجه الطبري، قال وفي رواية عنه وذكر ما بدأ به المصنف عن الحسن.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٠٧ عنه. إلا أنه قال: لا يسأل منازلَ الأنبياء ﵈.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٣٧، وابن عادل الدمشقي في \"اللباب\" ٩/ ١٥٩ كلاهما عنه.","vol":"12","page":377},{"text":"والنداء بالدعاء والصياح، وكانوا يؤمرون بالتضرّع والاستكانة (١).\n\n<span data-type=\"title\" id=toc-1380>٥٦ </span>- قوله -﷿-: ﴿وَلَا تُفْسِدُوا فِي الْأَرْضِ﴾\nبالشرك والمعصية والدعاء إلى غير عبادة الله تعالى ﴿بَعْدَ إِصْلَاحِهَا﴾ (٢) بعد إصلاح الله إيّاها ببعث الرسل، والأمر بالحلال والنهي عن الحرام، فكل أرض قبل أن يبعث إليها نبي فاسدة، حتّى يبعث الرسل إليها فتصلح الأرض بالطاعة. وقال عطيّة: معناه لا تعصوا في الأرض فيمسك الله تعالى المطر ويهلك الحرث بمعاصيكم (٣). ﴿وَادْعُوهُ خَوْفًا وَطَمَعًا﴾ قال الكلبي: خوفًا منه ومن عذابه وطمعًا فيما عنده من مغفرته وثوابه (٤).\nوقال الربيع بن أنس: ﴿خَوْفًا وَطَمَعًا﴾ كقوله: ﴿رَغَبًا وَرَهَبًا﴾ (٥) (٦) وقيل: خوف العاقبة وطمع المغفرة (٧).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٨/ ٢٠٧ عنه.\n(٢) من (ت).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٣٧، والخازن في \"لباب التأويل\" ٣/ ٤١ كلاهما عنه.\n(٤) ذكره السمرقندي في \"بحر العلوم\" ١/ ٥٤٧ مع اختلاف في اللفظ ولم ينسبه. يراجع تفسير الكلبي.\n(٥) الأنبياء: ٩٠\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ٨٤ عن ابن زيد، في قوله: ﴿وَيَدْعُونَنَا رَغَبًا وَرَهَبًا﴾ [٩٠ من سورة: الأنبياء]. قال: خوفا وطمعا.\n(٧) لم أجده.","vol":"12","page":378},{"text":"وقال ابن جريج: خوف العدل وطمع الفضل (١). وقال عطاء: خوفًا من النيران وطمعًا في الجنان (٢). وقال ذو النون المصري: خوفًا من الفراق وطمعًا في التلاق (٣). ﴿إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ﴾ وكان حقه قريبة، واختلف النحاة فيه وأكثروا، وأنا ذاكر نصوص ما قالوا: قال سعيد بن جبير: الرحمة هاهنا الثواب (٤)، وقال الأخفش: هي المطر (٥)، فيكون القريب نعتًا للمعنى دون اللفظ، كقوله تعالى: ﴿وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ فَارْزُقُوهُمْ مِنْهُ﴾ (٦) ولم يقل: منها؛ لأنه أراد بالقسمة الميراث والمال (٧). وقال: ﴿فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِنْ وِعَاءِ أَخِيهِ﴾ (٨) والصواع مذكّر لأنّه أراد به المَشْرَبة والسِّقاية (٩). وقال\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٣٨ عنه.\n(٢) ذكره الألوسي في \"روح المعاني\" ٨/ ١٤٠ عنه.\n(٣) لم أجده.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٣٨ عنه.\n(٥) ذكره أبوحيان في \"البحر المحيط\" ٤/ ٣١٤ عنه\n(٦) النساء: ٨\n(٧) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٣٨.\n(٨) يوسف: ٧٦\n(٩) والمِشْرَبةُ: إناءٌ يُشْرَبُ به.\nانظر: \"العين\" ٦/ ٢٥٧.\nالسِّقايةُ: هو الصاع والصُّواع بعينه.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٣٩٠ (سقى).","vol":"12","page":379},{"text":"الخليل بن أحمد: القريب والبعيد يستوي فيهما المذكر والمؤنث والواحد والجمع (١) واحتج بقول الشاعر:\nكفى حَزنًا أنّي مقيم ببلدةٍ ... أخلاّئي عنها نازحون بعيد (٢)\nوقال آخر:\nكانوا بعيدًا فكنت آملهم ... حتّى إذا ما تقاربوا غدروا (٣)\nوقال (٤) في المؤنث:\nفالدار منّي قريب غير نازحة ... لكن نفسي ما كانت مواتاتي (٥)\nوقال سيبويه: لمّا أضاف المؤنث إلى المذكّر، أخرجه على مخرج التذكير (٦).\nوقال الكسائي: أراد أن رحمة الله مكانها قريب كقوله\n_________\n(١) انظر: \"العين\" للخليل ٥/ ١٥٥.\n(٢) انظر: \"عقلاء المجانين\" لابن حبيب النيسابوري (ص ١١٠)، \"زهر الأكم في الأمثال والحكم\" لليوسي ١/ ٢٦٦.\n(٣) انظر: \"زهر الآداب وثمر الألباب\" للقيرواني ١/ ٤٨٦. وفيه: هجروا. بدلا من: غدروا.\n(٤) لم أعرفه.\n(٥) لم أجده.\n(٦) لم أجده.","vol":"12","page":380},{"text":"سبحانه: ﴿وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا﴾ (١) أي: لعل إتيانها قريب. وقال النَّضر بن شميل: الرحمة مصدر ومن حق المصادر التذكير (٢) كقوله: ﴿فَمَنْ جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَى﴾ (٣)\nوقال الشاعر:\nإنَّ السَّماحَةَ والمُرُوءَة ضُمِّنا ... قَبْرًا بمَرْوَ على الطَّرِيقِ الوَاضِحِ (٤)\nولم يقل: ضمنتا لأنّهما مصدران.\nوقال أبو عمر بن العلاء: القريب في اللغة على ضربين: قريبُ قُرْبٍ، وقريبُ قَرَابَةٍ، تقول العرب: هذِه المرأة قريبة منك إذا كانت بمعنى القرابة، وهذِه المرأة قريب منك إذا كانت بمعنى المسافة والمكان (٥). قال أمرؤ القيس:\nله الويلُ إِنْ أَمْسَى ولا أُمُّ هاشمٍ ... قَريبٌ ولا البَسْباسةُ ابنةُ يَشْكُرا (٦)\n_________\n(١) الشورى: ١٧\n(٢) ذكره ابن عادل الدمشقي في \"اللباب\" ٩/ ١٦١، ولم ينسبه.\n(٣) البقرة: ٢٧٥\n(٤) انظر: المرجعين السابقين وفيهما: إن الشجاعة والسماحة. بدلا من: إن السماحة والمروءة.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٣٨ عنه.\n(٦) انظر: ديوانه (ص ١٩١)، \"لسان العرب\" لابن منظور ١/ ٦٦٣، \"تاج العروس\" للزبيدي ٢/ ٣٠٦.","vol":"12","page":381},{"text":"وقال أبو عبيدة: القريب والبعيد يكونان للتذكير والتأنيث (١) واحتج بقول عروة بن الورد (٢):\nعَشِيَّةَ لا عَفْرَاءُ مِنْكَ قَرِيبَةٌ ... فَتَدْنُو وَلا عَفْرَاءُ مِنْكَ بَعِيدُ (٣)\nوقال أبو عبيدة: القريب والبعيد إذا كانا أسمين استوى فيهما المذكر والمؤنث فإن بنيتهما على بعدت وقَرُبت قلت قربت فهي قريبة وبعدت فهي بعيدة (٤).\n_________\n(١) ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٢١٦ إلا أنه لم يذكر هذا الشاهد من الشعر وإنما ذكر غيره.\n(٢) البيت لعروة بن حزام وليس لعروة بن الورد كما هو في ديوانه والمصادر، ولعله خطأ من النساخ، وكذا\nصوبه العلامة أحمد شاكر، انظر: حاشية \"جامع البيان\" للطبري ١٢/ ٤٨٨. وهو: عروة بن حزام بن مالك من بني عذرة (ت ٣٠ هـ). شاعر حجازي مشهور، وأحد المتيمين الذين قتلهم الهوى لا يعرف له شعر إلا في عفراء بنت عمه وتشبيبه بها، وضرب بحبه العذري وعشقه المثل.\nانظر: \"تاريخ دمشق\" لابن عساكر ٤٠/ ٢١٧، \"الأغاني\" لأبي الفرج الأصفهاني ٢٤/ ١٢٣، \"تزيين الأسواق في أخبار العشاق\" للأنطاكي ١/ ٦٠.\n(٣) انظر: \"ديوان عروة بن حزام\" (ص ١)، \"الأغاني\" لأبي الفرج الأصفهاني ٢٤/ ١٢٣، والبيت كذا أورده المصنف، وهو في \"ديوان عروة\"، \"تاريخ دمشق\" لابن عساكر ٤٠/ ٢٢٣ من قصيدة بائية يقول فيها:\nوَإنِّي لَتَعرونِي لِذِكْرَاكِ رَوْعْةٌ ... لَهَا بَيْنَ جِلْدِي وَالْعِظَامِ ذبيبُ\nعشية لا عَفْراءُ منكَ بعيدةُ ... فتَسْلو ولا عَفْراءُ منكَ قَريبُ\n(٤) ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٢١٦ بنحوه.","vol":"12","page":382},{"text":"<span data-type=\"title\" id=toc-1381>٥٧ </span>- قوله تعالى: ﴿وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا﴾\nقرأ عاصم (بُشْرًا) (١) بالباء المضمومة والشين المجزومة (٢) يعني أنّها تبشّر بالمطر، يدلّ عليه قوله تعالى: ﴿الرِّيَاحَ مُبَشِّرَاتٍ﴾ (٣) وروي عنه (بُشُرًا) بضم الباء والشين على جمع بشير مثل نُذُر ونذير، وهي قراءة ابن عباس (٤) ﵄.\nوقرأ غيره من أهل الكوفة ﴿نَشْرًا﴾ بفتح النون وجزم الشين (٥) وهي الريح الطيبة اللينة. قال امرؤ القيس:\nكأن المُدامَ وصوبَ الغمام ... وريح الخُزامى ونشر القُطُر (٦)\n_________\n(١) من (ت).\n(٢) ذكره الطبري في \"جامع البيان\" ٨/ ٢٠٩، وابن خلف في \"العنوان\" (ص ٩٦)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٢ وقال: واختلفوا في (نشرًا) هنا والفرقان والنمل فقرأ عاصم بالباء الواحدة وضمها وإسكان الشين في المواضع الثلاثة، وقرأ ابن عامر بالنون وضمها وإسكان الشين، وقرأ حمزة والكسائي وخلف بالنون وفتحها وإسكان الشين، وقرأ الباقون بالنون وضمها وضم الشين\n(٣) الروم: ٤٦\n(٤) ذكره الطبري في \"جامع البيان\" ٨/ ٢٠٩ ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٢/ ٤١٢ عن ابن عباس رضي الله وعن عاصم، والسلمي، وابن أبي عبلة، وهي قراءة شاذة. انظر \"المحتسب\" لابن جني ١/ ٢٥٥.\n(٥) ذكره الطبري في \"جامع البيان\" ٨/ ٢٠٩، وابن خلف في العنوان (ص ٩٦)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٢.\n(٦) انظر \"الشعراء والشعراء\" لابن قتيبة (ص ٤٧)، \"لسان العرب\" لابن منظور ٥/ ١٠٧. \"ديوانه\" (ص ٩٦)","vol":"12","page":383},{"text":"وهي قراءة ابن مسعود وابن عباس ﵄ وَزرّ بن حُبَيش، واختاره أبو عبيد؛ لقوله: ﴿وَالنَّاشِرَاتِ نَشْرًا (٣)﴾ (١) (٢).\nوقرأ (٣) أهل الحجاز والبصرة (نُشُرًا) بضم النون والشين (٤) واختاره أبو حاتم وقال: هي جمع نَشُور مثل صَبُور وصُبُرٍ، وشَكُورٍ وشُكُرٍ، وهي الرياح التي تهب من كل ناحية، وتهب من كل وجه. وقرأ الحسن وأبو رجاء وأبو عبد الرحمن وابن عامر (نُشْرًا) بضم النون وجزم الشين على التخفيف (٥).\nوقرأ مسروق (نَشَرًا) بفتحتين (٦) أراد منشورًا كالنَّفَض والقَبَض.\n﴿بَيْنَ يَدَيْ رَحْمَتِهِ﴾ يعني قدّام المطر ﴿حَتَّى إِذَا أَقَلَّتْ﴾ حملت (٧) ﴿سَحَابًا ثِقَالًا﴾ بالمطر ﴿سُقْنَاهُ﴾ رد الكناية إلى لفظ السحاب ﴿لِبَلَدٍ مَيِّتٍ﴾ يعني إلى بلد، وقيل: لإحياء بلد ميت لا نبات فيه ﴿فَأَنْزَلْنَا بِهِ﴾\n_________\n(١) المرسلات: ٣\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤١٢ عنهم جميعا، وعزاه لأبي حاتم.\n(٣) من (ت).\n(٤) ذكره الطبري في \"جامع البيان\" ٨/ ٢٠٩، وابن خلف في العنوان (ص ٩٦)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٤١٢.\n(٥) ذكره ابن خلف في العنوان (٩٦)، وابن الجزري فى \"النشر فى القراءات العشر\" ٢/ ٢٠٢ وهي قراءة صحيحة.\n(٦) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤١٢، والزمخشري في \"الكشاف\" ٢/ ٢٣٩ كلاهما عنه، وهي: قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٧) من (ت) و(س).","vol":"12","page":384},{"text":"أي: بالسحاب وقيل: بالبلد، ﴿الْمَاءَ﴾ يعني المطر، قال أبو بكر بن عيّاش: لا ينزل من السماء قطرة حتّى يعمل فيها أربع رياح، فالصَّبا (١) تهيّجه، والشمال تجمعه، والجنوب تدرّه، والدَّبُور تفرّقه (٢). ﴿فَأَخْرَجْنَا بِهِ مِنْ كُلِّ الثَّمَرَاتِ كَذَلِكَ نُخْرِجُ الْمَوْتَى﴾ (٣) أي: كما أحيا الله البلد الميت بالمطر كذلك نخرج الموتى أحياء.\nقال أبو هريرة وابن عباس - ﵁ -: إذا مات الناس كلّهم في النفخة الأولى أُمطِر عليهم أربعين عامًا كمني الرجال من ماء تحت العرش يُدعى ماءُ الحيوان فينبتون في قبورهم بذلك المطر كما ينبتون في بطن أُمهاتهم، وكما ينبت الزرع من الماء حتّى إذا استكملت أجسادهم، نفخ فيه الروح ثمّ يُلقى عليهم نومة فينامون في قبورهم، فإذا نفخ في الصور الثانية عاشوا وهم يجدون طعم النوم في رؤوسهم وأعينهم، كما يجد النائم إذا استيقظ من نومه، فعند ذلك يقولون: ﴿يَاوَيْلَنَا مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا﴾ فيناديهم المنادي ﴿هَذَا مَا وَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ﴾ (٤) (٥)\n_________\n(١) قال ابن منظور في \"لسان العرب\" لابن منظور ١٤/ ٤٤٩: الصَّبا ريحٌ معروفة تُقابل الدَّبُور.\n(٢) لم أجده.\n(٣) من (ت) و(س).\n(٤) يس: ٥٢\n(٥) ذكره الطبري في \"جامع البيان\" ١٢/ ٤٩٣ عن أبي هريرة - ﵁ - من دون إسناد، قال الشيخ المحقق أحمد شاكر في الحاشية: لم أجد نص هذا الخبر في شيء من مراجعي. وحديث أبي هريرة في البعث، رواه مسلم في كتاب الفتن، باب ما بين =","vol":"12","page":385},{"text":"﴿لَعَلَّكُمْ تَذَكَّرُونَ﴾ (١).\n\n<span data-type=\"title\" id=toc-1382>٥٨ </span>- قوله تعالى: ﴿وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ وَالَّذِي خَبُثَ﴾\nوهذا مثل ضربه الله تعالى للمؤمن والكافر، فمثل المؤمن مثل البلد الطيب الزاكي يخرج نباته رَيعُه بإذن ربه، ومثل الكافر كمثل الأرض السبخة الخبيثة التى ﴿لَا يَخْرُجُ﴾ نباتها وغلّتها ﴿إِلَّا نَكِدًا﴾ أي: عَسِرًا قَلِيلًا بِعَنَاء ومَشَقّة، وقرأ أبو جعفر: (نكَدًا) بفتح الكاف (٢). أي: بنكد ﴿كَذَلِكَ نُصَرِّفُ الْآيَاتِ﴾ نبينها ﴿لِقَوْمٍ يَشْكُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1383>٥٩ </span>- قوله -﷿-: ﴿لَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ﴾\nوهو نُوْح بن لَمَك (٣) بن مُتْوَشْلح بن أَخْنُوخ، وهو إدريس بن مَهْلائِيل بن يِرْد (٤) بن قينان بن أنوش بن شِيث بن آدم عليهم\n_________\n= النفختين (٢٩٥٥)، قال: قال رسول الله - ﷺ -: \"ما بين النفختين أربعون\". قالوا: يا أبا هريرة: أربعون يومًا؟ قال: أَبَيْتُ. قالوا: أربعون شهرًا؟ قال: أبيتُ. قالوا: أربعون سنة؟ قال أبيتُ. قال: \"ثم ينزل الله من السماء ماءً فيَنْبُتُون كما يَنْبُتُ البَقْل. وَليس من الإنسانِ شيء إلا يَبْلَى، إلا عظمًا واحدًا، وهو عَجْبُ الذَّنَب، ومنه يُرَكَّبُ الخلقُ يوم القيامة\".\n(١) من (ت).\n(٢) ذكره العكبري في \"إملاء ما من به الرحمن\" ١/ ٢٧٧، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٣ وقال: واختلفوا في ﴿إِلَّا نَكِدًا﴾ فقرأ أبو جعفر بفتح الكاف وقرأ الباقون بكسرها.\n(٣) ويقال له: لامك. انظر: \"تاريخ الإسلام\" للذهبي ١/ ٢٠.\n(٤) قال الطبري في \"جامع البيان\" ٧/ ٢٦١: وأما أهل الأنساب فإنهم يقولون: إدريس، جدّ نوح بن لمك بن متوشلخبن أخنوخ، وأخنوخ هوإدريس بن يرد بن مهلائيل. وكذلك روي عن وهب بن منبه. أهـ. قدم (يرد) على (مهلائيل).","vol":"12","page":386},{"text":"السلام (١)، وهو أول نبي بعد إدريس وكان نجارًا بعثه الله -﷿- إلى قومه وهو ابن خمسين سنة ﴿فَقَالَ﴾ لهم: ﴿يَاقَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ﴾، قرأ محمد بن السَّمَيْفَع (غيرَه) بالنصب (٢).\nقال الفراء: بعض بني أسد وقضاعة إذا كان معنى غير (إلا) نصبوها، تمّ الكلام قبلها أو لم يتم. فيقولون: ما جاءني غيرَك وما أتاني أحد غيرَك (٣).\nوأنشد المفضل (٤):\n_________\n(١) كذا نسبه المسعودي في مروج الذهب ٢/ ٢٧١ عند ذكر نسب النبي -﵇-، إلا أنه قال: (يرد بن مهلاييل).\n(٢) قال أبو حيان في \"البحر المحيط\" ٤/ ٣٢٤: وقرأ عيسى بن عمر غيره بالنصب. انظر: \"إتحاف فضلاء البشر\" للدمياطي (٢٨٥) وهي قراءة شاذة.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٣٣ عنه، والرازي في \"مختار الصحاح\" (٢٠٣) (غ ي ر).\n(٤) البيت لأبي قيس بن الأسلت.\nوهو: صيفي بن عامر الأسلت الأنصاري الأوسي أبو قيس (ت بعد ١ هـ). شاعر جاهلي كان رأس الأوس وخطيبهم وشاعرهم وقائدُهم في الحروب، وكان يكره الأوثان، ويبحث عن دين يطمئن إليه، اجتمع برسول الله - ﷺ - وتريث في قبول الدعوة فمات بالمدينة قبل أن يسلم.\nانظر: \"أسد الغابة\" لابن الأثير ٣/ ٤٢، \"الأغاني\" لأبي الفرج الأصفهاني ١٧/ ١٢١، \"تاج العروس\" للزبيدي ١٥/ ٧٨٤، \"الأعلام\" للزركلي ٣/ ٢١١.\nوالمفضل بن محمد بن يعلى الضبي أبو العباس راوية علامة إمام مقرئ.\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٤١٢.","vol":"12","page":387},{"text":"لَمْ يَمْنَعِ الشَّرْبَ مِنْهَا (١) غَيرَ أَنْ نَطَقَتْ ... حَمَامَةٌ في غُصُونٍ ذَاتِ ألوان (٢)\nوقال الزجاج: قد يكون النصب من وجهين: أحدهما الاستثناء من غير جنسه، والثاني الحال من قوله: ﴿اعْبُدُوا اللَّهَ﴾ لأن غيره نكرة وإن أضيف إلى المعارف (٣).\nوقرأ أبو جعفر ويحيى بن وَثّاب والأعمش والكسائي: ﴿مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ﴾ بكسر الراء على نعت الإله، واختاره أبوعبيد ليكون كلامًا واحدًا (٤).\nوقرأ الباقون (غيرُه) بالرفع (٥) على وجهين: أحدهما: نية التقديم، وإن كان مؤخّرًّا في اللفظ تقديره: ما لكم غيره من إله.\nوالثاني: أن يجعله نعتا لتأويل الإله لأن المعنى ما لكم إله غيره (٦).\n_________\n(١) في الأصل: مني. وما أثبته من (س) وهو موافق لما في المصادر.\n(٢) انظر: \"الكتاب\" لسيبويه ١/ ١٥٨، \"جمهرة اللغة\" لابن دريد ٢/ ٢٥٣، \"تاج العروس\" للزبيدي ١٥/ ٧٨٤ وفيها جميعا: ذات أَوْقَالِ. أي ثمار.\nانظر: \"تهذيب اللغة\" للأزهري ٣/ ٢٧٤ (وَقَل)\n(٣) ذكره ابن منظور في \"لسان العرب\" لابن منظور ٥/ ٣٤ (غ ي ر) عنه مختصرا.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٢/ ١٣٤.\n(٥) ذكره الطبري في \"جامع البيان\" ٨/ ٢١٥، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٣ وقال: واختلفوا في ﴿مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ﴾ حيث وقع، وهو هنا وفي هود والمؤمنون، فقرأ أبو جعفر والكسائي بخفض الراء وكسر الهاء بعدها، وقرأ الباقون برفع الراء وضم الهاء.\n(٦) ذكر الوجهان القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٣٣.","vol":"12","page":388},{"text":"﴿إِنِّي أَخَافُ عَلَيْكُمْ﴾ (إن لم تؤمنوا) (١) ﴿عَذَابَ يَوْمٍ عَظِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-1384>٦٠ </span>- قوله تعالى: ﴿قَالَ الْمَلَأُ مِنْ قَوْمِهِ﴾\nيعني الأشراف والسادة، وقال الفراء: هم الرجال ليست فيهم امرأة (٢) ﴿إِنَّا لَنَرَاكَ فِي ضَلَالٍ﴾ خطأ وزوال عن الحق ﴿مُبِينٍ﴾ بيّن ظاهر.\n\n<span data-type=\"title\" id=toc-1385>٦١ </span>- ﴿قَالَ﴾ نوح ﴿لَيْسَ بِي ضَلَالَةٌ﴾\nولم يقل: ليست بي ضلالة، لأن معنى الضلالة الضَّلال، وقد يكون على معنى تقدم الفعل (٣) ﴿وَلَكِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1386>٦٢ </span>- قوله -﷿-: ﴿أُبَلِّغُكُمْ﴾\nقرأ أبو عمرو: (أُبْلِغكم) خفيفة في جميع القرآن لقوله تعالى: ﴿لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي﴾ (٤) ﴿لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ﴾ (٥) ولأن جميع كتب الأنبياء نزلت دفعة واحدة غير القرآن. وقرأ الباقون: أُبلّغكم بالتشديد (٦) واختاره أبو عبيد وأبو حاتم لأنّها أجزل اللغتين (٧)، قال الله -﷿-: ﴿بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ (٨) ﴿رِسَالَاتِ رَبِّي وَأَنْصَحُ لَكُمْ﴾\n_________\n(١) من (ت).\n(٢) انظر: \"معاني القرآن\" للفراء ١/ ٣٨٣.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٤١.\n(٤) الأعراف: ٩٣.\n(٥) الجن: ٢٨\n(٦) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٣ وقال: واختلفوا في ﴿أُبَلِّغُكُمْ﴾ في الموضعين هنا وفي الأحقاف فقرأ أبوعمرو بتخفيف اللام في الثلاثة، وقرأ الباقون بتشديدها فيها، وذكره \"إتحاف فضلاء البشر\" للدمياطي (٢٨٥).\n(٧) لم أجد من عزا إليهما هذا الاختيار.\n(٨) المائدة: ٦٧","vol":"12","page":389},{"text":"يقال نصحته ونصحت له وشكرته وشكرت له ﴿وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ﴾. من أن عقابه لا يرد عن القوم المجرمين.\n\n<span data-type=\"title\" id=toc-1387>٦٣ </span>- ﴿أَوَعَجِبْتُمْ﴾\nألف استفهام دخلت على واو العطف، كأنه قال: أصنعتم كذا وكذا أو عجبتم ﴿أَنْ جَاءَكُمْ ذِكْرٌ مِنْ رَبِّكُمْ﴾ يعني نبوّة ورسالة، وقيل: بيان ﴿عَلَى رَجُلٍ مِنْكُمْ لِيُنْذِرَكُمْ﴾ عذاب الله إن لم تؤمنوا ﴿وَلِتَتَّقُوا﴾ (١) ولكي تتّقوا الله ﴿وَلَعَلَّكُمْ تُرْحَمُونَ﴾ ولكي تُرحموا.\n\n<span data-type=\"title\" id=toc-1388>٦٤ </span>- ﴿فَكَذَّبُوهُ﴾ يعني نوحًا -﵇- ﴿فَأَنْجَيْنَاهُ﴾\nمن الطوفان ﴿وَالَّذِينَ مَعَهُ﴾ قال ابن إسحاق: يعني بنيه الثلاثة: سام وحام ويافث وأزواجهم وستة أناس ممن كان آمن به وحملهم (٢) ﴿فِي الْفُلْكِ﴾ وهو السفينة.\nوقال الكلبي: كانوا ثمانين إنسانًا: أربعون رجلا وأربعون امرأة (٣).\n﴿وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا إِنَّهُمْ كَانُوا قَوْمًا عَمِينَ﴾ عن الحق جاهلين بأمر الله.\nوقال الضحاك: كانوا قوما عمينَ كفّارًا (٤).\n_________\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٢١٤ - ٢١٥ عنه، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٠٣٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٢/ ٤٣ عن ابن عباس رضي الله، وذكره ابن الجوزي في \"زاد المسير\" ٤/ ١٠٧. عن مقاتل.\n(٤) أخرجه ابن أبي حاتم في \"تفسيره\" ٥/ ١٥٠٧ عن الضحاك عن ابن عباس - ﵁ -.","vol":"12","page":390},{"text":"وقال الحسين بن الفضل: عمين في البصائر يقال: رجل عَمٍ عن الحق وأعمى في البصر. وقيل: العصي والأعمى والخضر والأخضر (١).\nوقال مقاتل: عموا عن نزول العذاب بهم وهو الغرق (٢).\n\n<span data-type=\"title\" id=toc-1389>٦٥ </span>- قوله -﷿-: ﴿وَإِلَى عَادٍ﴾\nيعني وأرسلنا إلى عاد، ولذلك نصب الكلام وهو عاد بن عوص ابن إرم بن سام بن نوح -﵇- وهي عاد الأولى (٣) ﴿أَخَاهُمْ﴾ في النسب لا في الدين ﴿هُودًا﴾ وهو هود بن عبد الله بن رباح بن الجلود بن عاد بن عوص بن إرم بن سام بن نوح -﵇- (٤)، وقال ابن إسحاق: هود بن شالخ بن أرفخشد بن سام بن نوح (٥) ﴿قَالَ﴾ لهم ﴿يَاقَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ أَفَلَا تَتَّقُونَ﴾ (٦) فتوحدونه وتعبدونه.\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٤٢ ولم ينسبه، وذكره أبوحيان في \"البحر المحيط\" ٤/ ٣٢٦ عن معاذ النحوي.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٤٢، والألوسي في \"روح المعاني\" ٨/ ١٥٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ٢١٧ عن ابن إسحاق، وفي \"تاريخ الرسل والملوك\" ١/ ٢١٦ ولم ينسبه.\n(٤) ذكره الطبري في \"تاريخ الرسل والملوك\" ١/ ٢١٦ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٢/ ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٦٣\n(٥) ذكره الطبري في \"تاريخ الرسل والملوك\" ١/ ٢١٦ وقال إن اسم هود: عابر، والسيوطي في \"الدر المنثور\" ٣/ ١٧٨ وعزاه إلى إسحاق بن بشر وابن عساكر عن الشرفي بن قطامي.\n(٦) من (ت) و(س).","vol":"12","page":391},{"text":"<span data-type=\"title\" id=toc-1390>٦٦ </span>- ﴿قَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ إِنَّا لَنَرَاكَ﴾\nيا هود ﴿فِي سَفَاهَةٍ﴾ جهالة وضلالة بترك ديننا ﴿وَإِنَّا لَنَظُنُّكَ مِنَ الْكَاذِبِينَ﴾ أنك (١) لرسول الله إلينا وأن العذاب نازل بنا.\n\n<span data-type=\"title\" id=toc-1391>٦٧ </span>- ﴿قَالَ﴾ هود ﴿يَاقَوْمِ لَيْسَ بِي سَفَاهَةٌ وَلَكِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1392>٦٨ </span>- ﴿أُبَلِّغُكُمْ رِسَالَاتِ رَبِّي وَأَنَا لَكُمْ نَاصِحٌ أَمِينٌ (٦٨)﴾\nأدعوكم إلى التوبة، قال الضحاك: أمين على الرسالة (٢). قال الكلبي: قد كنت فيكم قبل اليوم أمينًا (٣).\n\n<span data-type=\"title\" id=toc-1393>٦٩ </span>- ﴿أَوَعَجِبْتُمْ أَنْ جَاءَكُمْ ذِكْرٌ مِنْ رَبِّكُمْ عَلَى رَجُلٍ مِنْكُمْ﴾\nيعني نفسه ﴿لِيُنْذِرَكُمْ وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِنْ بَعْدِ قَوْمِ نُوحٍ﴾ يعني أهلكهم وأبدلكم فيها منهم ﴿وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً﴾ أي: طولا وقوّة وشدّة.\nقال مقاتل: كان طول كل رجل اثني عشر ذراعًا (٤).\nوقال الكلبي: كان أطولهم مئة ذراع وأقصرهم ستّون ذراعًا (٥).\n_________\n(١) من (ت) و(س).\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٢٢ عنه. وذكره الطبري في \"جامع البيان\" ٨/ ٢١٦ ولم ينسبه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٤٢ عنه، وابن الجوزي في \"زاد المسير\" ٣/ ٢٢٢ عنه.\n(٤) ذكره السمرقندي في \"بحر العلوم\" ١/ ٥٥٠ عن مقاتل عن قتادة، والماوردي في \"النكت والعيون\" ٢/ ٢٣٣ إلا أنه قال: كان أقصرهم طولًا اثني عشر ذراعًا، ولم ينسبه.\n(٥) ذكره السمرقندي في \"بحر العلوم\" ١/ ٥٥٠ عنه، إلا أنه قال: أطولهم مائة =","vol":"12","page":392},{"text":"وقال أبو حمزة الثمالي: سبعون ذراعًا (١).\nوقال ابن عباس - ﵁ -: ثمانون ذراعًا (٢)، وقال وهب: كان رأس أحدهم كالقبة (٣) العظيمة وكان عين الرجل يفرخ فيه الضباع (٤)، وكذلك مناخرهم (٥) ﴿فَاذْكُرُوا آلَاءَ اللَّهِ﴾ نعم الله واحدها إِلْي (٦) مثل مِعْي (٧) وأَمْعَاء، وأَلَى (٨) أيضًا مثل: قَفَا وأَقْفَاء، ونظيرها ﴿آنَاءَ اللَّيْلِ﴾ (٩) واحدها إنى (١٠) وآنا (١١). ﴿لَعَلَّكُمْ تُفْلِحُونَ﴾.\n_________\n= وعشرون ذراعًا وأقصرهم ثمانون ذراعًا.\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٤٣ عنه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٤٣ عنه.\n(٣) في (ت): مثل القبة.\n(٤) في (ت): السباع.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٤٣ عنه.\n(٦) في الأصل: إلًا. وما أثبته من (ت) وهو موافق لما في المصادر.\nانظر: \"جامع البيان\" للطبري ١٢/ ٥٠٦\n(٧) في الأصل: معا. وما أثبته من المصادر.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٤٠ (ألا)\n(٨) في الأصل: ألًا. وما أثبته من (ت) و(س). وهو موافق لما في المصادر. المرجع السابق.\n(٩) آل عمرن: ١١٣\n(١٠) في الأصل: إنا. وما أثبته من المصادر.\nانظر: \"اللباب\" لابن عادل الدمشقي ٩/ ١٨٩.\n(١١) ذكره ابن عادل الدمشقي في \"اللباب\" ٩/ ١٨٩ بأوسع من ذلك حيث قال: مفرده (إِلْي) بكسر الهمزة وسُكُونِ اللاَّمِ؛ كحِملْ وأحْمَالِ، أو (أُلْيٌ) بضمِّ الهمزة وسُكُونِ اللاَّمِ: كقُفْل، وأقْفَالٍ، أو (إلى) بكسر الهمزة، وفتح اللام؛ كضِلَع =","vol":"12","page":393},{"text":"<span data-type=\"title\" id=toc-1394>٧٠ </span>- ﴿قَالُوا أَجِئْتَنَا لِنَعْبُدَ اللَّهَ وَحْدَهُ وَنَذَرَ﴾\nوندع ﴿مَا كَانَ يَعْبُدُ آبَاؤُنَا﴾ من الأصنام ﴿فَأْتِنَا بِمَا تَعِدُنَا﴾ من العذاب ﴿إِنْ كُنْتَ مِنَ الصَّادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-1395>٧١ </span>- ﴿قَالَ﴾ هود: ﴿قَدْ وَقَعَ﴾ وجب ونزل ﴿عَلَيْكُمْ مِنْ رَبِّكُمْ رِجْسٌ﴾\nأي: عذاب والسين مبدلة من الزاي (١) ﴿وَغَضَبٌ أَتُجَادِلُونَنِي فِي أَسْمَاءٍ سَمَّيْتُمُوهَا﴾ وصنعتموها يعني الأصنام ﴿أَنْتُمْ وَآبَاؤُكُمْ﴾ قبلكم ﴿مَا نَزَّلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ﴾ حجّة وبيان وعذر وبرهان ﴿فَانْتَظِرُوا﴾ نزول العذاب، ﴿إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1396>٧٢ </span>- ﴿فَأَنْجَيْنَاهُ﴾\nيعني هودًا عند نزول العذاب، ﴿وَالَّذِينَ مَعَهُ بِرَحْمَةٍ مِنَّا وَقَطَعْنَا دَابِرَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا﴾ أي: استأصلناهم وأهلكناهم عن آخرهم ﴿وَمَا كَانُوا مُؤْمِنِينَ﴾. وكانت قصّة عاد وهلاكهم على ما ذَكر ابن إسحاق والسدي وغيرهما من الرواة والمفسّرين (٢): أن عادًا كانوا ينزلون\n_________\n= وأضلاع، وعِنَب وأعْنَاب، أو (إلى) بفتحهما كقَفَا وأقْفَاء؛ ... ومثلها (الآنَاء) جمع (إِنْي) أو (أُنْي) أو (إِنّى) أو (أَنّى). وقال الأخفش: (إنْوٌ).\n(١) ذكره الطبري في \"جامع البيان\" ٨/ ٢٢٢ عن أبي عمرو بن العلاء.\n(٢) انظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٢١٦، \"جامع البيان\" للطبري ٨/ ٢١٧: ٢٢٠، \"أخبار الزمان\" للمسعودي ١/ ١٠٤، \"مروج الذهب\" للطبري أيضًا ٢/ ١٥٠، \"المنتظم\" لابن الجوزي ١/ ٢٥٢، \"البداية والنهاية\" لابن كثير ١/ ١٢٠. والقصة الورادة وسياقها قريب لما أخرجه الطبري في \"جامع البيان\" ٨/ ٢١٩ - ٢٢٠ عن ابن إسحاق.","vol":"12","page":394},{"text":"اليمن، وكانت مساكنهم بالشِّحْر (١) والأحقاف (٢)، وهي رمال يقال لها رمل عالج (٣) ودهناء (٤) ويبرين (٥)، ما بين عُمان (٦)\n_________\n(١) الشحْرة: الشط الضيق، والشحرُ الشط وهو: ساحل اليمن، وهو ممتد بينها وبين عمان.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٣٢٧، \"معجم ما استعجم\" للبكري ٣/ ٧٨٣.\n(٢) الأحقاف: جمع حِقف من الرمل، والعرب تسمي الرمل المعوج حقافًا وأحقافًا وهي المنطقة التي حددها\nالمصنف ما بين عمان إلى حضرموت.\nانظر: \"معجم البلدان\" لياقوت ١/ ١١٥\n(٣) عَالِج: رمل عَظِيمٌ يحيط بأكثر أرض العرب، يمر فِي شمالِ نجدٍ قرب مدِينةِ حَائِل إلى شمالِ تَيْمَاء، ويسمى\nاليوم (النفود).\nانظر: \"معجم ما استعجم\" للبكري ٣/ ٩١٣، \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١٩٧).\n(٤) في الأصل و(س): دهما. وفي (ت): دسماء. ما أثبته من المصادر، والدَّهْنَاءِ: تمد وتقصر، رمال في طريق اليمامة إلى مكة، وإذا أخصبت الدهناء ربعت العرب جمعًا لسعتها.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٤٩٣، \"معجم ما استعجم\" للبكري ٢/ ٩٥٩.\n(٥) يبرين: من بلاد بني تميم موضع كثير الرمل.\nانظر: \"معجم ما استعجم\" للبكري ٤/ ١٣٨٧.\n(٦) عُمَان: على ساحل بحر العرب، وهي اليوم دولة تعرف بسلطنة عمان عاصمتها (مَسْقَطٌ)، وتشتمل على بلدان كثيرة ذات نخل وزروع، .\nانظر: \"معجم البلدان\" لياقوت ٤/ ١٥٠، \"معجم المعالم الجغرافية\" لعاتق البلادي ١/ ٣٤٩","vol":"12","page":395},{"text":"إلى حضرموت (١)، وكانوا مع ذلك قد فشوا في الأرض كلّها، وقهروا أهلها بفضل قوتهم التي آتاهم الله -﷿-، وكانوا أصحاب أوثان يعبدونها من دون الله صنم يقال له: صُداء، وصنم يقال له: صَمُود، وصنم يقال له: الهبار (٢). فبعث الله -﷿- إليهم هودًا -﵇- نبيا، وهو من أوسطهم نسبًا، وأفضلهم حسبًا، فأمرهم أن يوحدوا الله فلا يجعلوا معه إلهًا غيره، (وأن يكفوا عن ظلم الناس) (٣)، (لم يأمرهم) (٤) فيما يذكر بغير ذلك، فأبوا عليه وكذّبوه، وقالوا: (مَنْ أشد منّا قوّة)، فبنوا المصانع (٥)، وبطشوا بطشة الجبارين، كما ذكر الله تعالى.\nفلما فعلوا ذلك أمسك الله عنهم المطر ثلاث سنين، حتّى جهدهم ذلك، وكان الناس في ذلك الزمان إذا نزل بهم بلاء أو جَهْد، فطلبوا إلى الله الفرج منه، كانت طلبتهم إلى الله تعالى عند بيته الحرام بمكّة،\n_________\n(١) حَضْرَمَوْت: المنطِقة المعروفة فِي جنوب جزِيرةِ العربِ، بين رمل الأحْقَافِ المتصِل بِما يُعرف اليوم بِالرُّبعِ الخالِي، وبحر العربِ.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٦٩، \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١٠١).\n(٢) ذكره الطبري في \"جامع البيان\" ٨/ ٢١٧ وسماه هباء، بدلا من هبار.\n(٣) في الأصل: يكفّهم فيما يأمرهم. وما أثبته من (ت)، وهو موافق لرواية الطبري عن ابن إسحاق.\n(٤) من (ت).\n(٥) المَصانِعُ: ما يَصْنَعُه الناسُ من الآبار والأَبْنِيةِ وغيرها، قال الأَزهري: ويمال للقُصور أَيضًا مَصانعُ.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٢٠٨.","vol":"12","page":396},{"text":"مسلمهم ومشركهم، فيجتمع بمكّة ناس كثير شتى، مختلفة أديانهم وكلهم (١) معظّم لمكّة، عارف بحرمتها ومكانها من الله. وأهل مكّة يومئذ العماليق، وإنّما سُمّوا العماليق لأن أباهم عمليق بن لاوذ ابن سام بن نوح، وكان سيّد العماليق إذ ذلك بمكة رجل يقال له: معاوية بن بكر، وكانت أم معاوية كلهدة بنت الخيبري رجل من عاد، فلمّا قحط المطر عن عاد وجُهِدوا، قالوا: جهزوا منكم وفدًا إلى مكة فيستسقوا لكم، فبعثوا قَيل بن عَنْز، ولقيم بن هزال بن هزيل، وعثيل بن ضد بن عاد الأكبر، (ومرثد بن سعد بن عفير، وكان مسلمًا يكتم إسلامه، وجلهمة بن الخيبري، خال معاوية بن بكر، ثمّ بعثوا لقمان بن عاد الاصغر بن صد بن عاد الأكبر) (٢)، فانطلق كل واحد من هؤلاء القوم ومعه رهط (٣) من قومه، حتّى بلغ عدد وفدّهم سبعين (٤) رجلا.\nفلمّا قدموا مكّة نزلوا على معاوية بن بكر، وهو بظاهر مكّة خارجًا من الحرم، فأنزلهم وأكرمهم وكانوا أخواله وأصهاره، فأقاموا عنده شهرًا يشربون الخمر، وتغنيهم الجرادَتان: قينتان لمعاوية بن بكر،\n_________\n(١) في الأصل: وكلٌ. وما أثبته من (ت) و(س) وهو موافق لرواية الطبري عن ابن إسحاق.\n(٢) من (ت) و(س).\n(٣) الرَّهْطُ: عَدَدُ جَمْعٍ من ثلاثةٍ إلى عَشَرَة.\nانظر: \"المحيط في اللغة\" للصاحب بن عباد ١/ ٢٩٧. باب (رهط).\n(٤) في (س): تسعين. وما في الأصل موافق لرواية الطبري في \"جامع البيان\".","vol":"12","page":397},{"text":"وكان مسيرهم شهرًا، ومقامهم شهرًا. فلما رأى معاوية بن بكر طول مقامهم، وقد بعثهم قومهم يتغوّثون من البلاء الذي أصابهم شق ذلك عليه، وقال: هلك أخوالي وأصهاري! وهؤلاء مقيمون عندي، وهم ضيفي! والله ما أدري كيف أصنع بهم؟ أستحي أن آمرهم بالخروج إلى ما بعثوا إليه، فيظنون أنّه ضِيق منّي بمقامهم عندي، وقد هلك مَنْ وراءهم مِنْ قومهم جهدًا وعطشًا! فشكا ذلك من أمرهم إلى قينتيه الجرادتين، فقالتا: قل شعرًا نغنيهم به، لا يدرون من قاله، لعلّ ذلك أن يحرّكهم! فقال معاوية بن بكر:\nأَلا يَا قَيْل ويْحَكَ! قُمْ فَهَيْنِمْ (١) ... لَعَلَّ اللهَ يُصْبِحُنَا (٢) غَمَامَا\nفَيَسْقِي أَرْضَ عَادٍ إنَّ عَادًا ... قَدَ امْسَوا ما يبيتون الكَلامَا (٣)\nمِنَ العَطَشِ الشَّدِيدِ فَلَيْسَ نَرْجُو ... بِهِ الشَّيْخَ الكَبِيرَ وَلا الغُلامَا\n_________\n(١) الهَيْنَم، والهَينَمة، والهَينام، والهَينوم، والهَيْنَمان، كله الكلام: الخفي. وقيل: الصوت الخفي. وقوله:\nألا يا قَيْلُ وَيحَكَ قُمْ فهَيْنِمْ\nأي فادعُ الله. انظر: \"لسان العرب\" لابن منظور ١٢/ ٦٢٣.\n(٢) في (س): يمنحنا.\n(٣) كذا في الأصل والنسخ: ما يبيتون. وفي \"جامع البيان\" للطبري ١٢/ ٥١٠ بتحقيق الشيخ أحمد شاكر: لا يُبِينُونَ.","vol":"12","page":398},{"text":"وَقدْ كَانَتْ (١) نِسَاؤُهُمُ بِخَيْرٍ ... فَقدْ أَمْسَتْ نِسَاؤُهُمُ عَيَامَى (٢)\nوَإنَّ الوَحْشَ يأتِيهِمْ جِهَارًا ... وَلا يخْشَى لِعَادِيٍّ سِهَامَا\nوَأنْتُمْ هَا هُنَا فِيمَا اشْتَهَيْتُمْ ... نَهَاركُمُ وَلَيْلكُمُ التَّمَامَا\nفَقُبِّحَ وَفْدُكُمْ مِنْ وَفْدِ قَوْمٍ ... وَلا لُقُّوا التَّحِيَّةَ وَالسَّلامَا (٣)\nفلما غنتهم الجرادتان بهذا، قال بعضهم لبعض: ياقوم، إنّما بعثكم قومكم يتغوّثون بكم من هذا البلاء الذي نزل بهم، (فقد أبطأتم عليهم) (٤) فادخلوا هذا الحرم فاستسقوا لقومكم.\nفقال مرثد بن سعد بن عفير -وكان قد آمن بهود -﵇- سرا من قومه-: إنكم لا تسقون بدعائكم، ولكن إن أطعتم نبيّكم، وأنبتم\n_________\n(١) في الأصل: وكان. ما أثبته من (ت) وهو موافق لما في المصادر.\n(٢) أعام القوم: هلكت إبلهم فلم يجدوا لبنا. رجل عَيمانُ، وامرأة عَيْمى، والجمع عيام، وعيامى.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٤٣٢ (عيم).\n(٣) ضبطت الأبيات بالشكل من \"جامع البيان\" للطبري ١٢/ ٥١٠ بتحقيق أحمد شاكر.\nوانظر: \"مجمع الأمثال\" للميداني ١/ ٢٣١، \"جمهرة أشعار العرب\" لأبي زيد القرشي (ص ٢٧).\n(٤) من (ت) و(س).","vol":"12","page":399},{"text":"(إلى ربكم) (١) سُقيتم، فأظهر إسلامه عند ذلك، فقال جلهمة بن الخيبري، خال معاوية بن بكر حين سمع قوله، وعرف أنّه قد اتبع دين هود -﵇- قال:\nأبَا سَعْدٍ فَإِنَّكَ مِنْ قَبيلٍ ... ذَوِي كَرَمٍ وَأُمُّكَ مِنْ ثَمودِ\nفَإنّا لَنْ نُطِيعَكَ مَا بقِينَا ... وَلَسْنَا فَاعِلِينَ لِمَا تُرِيدُ\n(أبَا سَعْدٍ أَتَأْمُرنَا لِنَتْرُكَ ... دِينَ قَوْمٍ أطارق معيد) (٢)\nأَتَأْمُرنَا لِنَتْرُكَ دِينَ رِفْدٍ ... وَرَمْلَ وَآلَ صُدَّ والعُبُودِ (٣)\nوَنَتْرُكَ دِينَ آباءٍ كِرَامٍ ... ذَوِي رَأيٍ وَنَتْبَعَ دِينَ هُودِ (٤)\nثم قالوا لمعاوية بن بكر وأبيه (٥)، وكان حييا شيخًا كبيرًا: احبسا\n_________\n(١) في الأصل: إليه. وما أثبته من (س).\n(٢) من (ت) وليست في \"جامع البيان\" للطبري.\n(٣) قال الطبري في \"تاريخ الرسل والملوك\" ١/ ٢٢١: ورفد، ورمل، وصد، قبائل من عاد، والعبود منهم.\n(٤) ضبطت الأبيات بالشكل من \"جامع البيان\" للطبري ١٢/ ٥١٠ بتحقيق أحمد شاكر.\n(٥) من (س) وقد سقطت من الأصل و(ت)، وهي موافقة للسياق ولما في المصادر.","vol":"12","page":400},{"text":"عَنَّا مرثد بن سعد، فلا يقدمنَّ معنا مكّة، فإنّه قد اتبع دين هود، وترك ديننا! ثمّ خرجوا إلى مكّة يستسقون بها لعاد، فلمّا ولّوا إلى مكّة خرج مرثد بن سعد من منزل معاوية حتّى أدركهم بها، قبل أن يدعو الله بشيء مما خرجوا له، فلما انتهى قام يدعو الله، وبها وفد عاد قد اجتمعوا يدعون، فجعل (١) يقول: اللهم أعطني سؤلي وحدي ولا تدخلني في شيء مما يدعونك به وفد عاد، وكان قَيْل بن عنز رأس وفد عاد، وقال وفد عاد: اللهمّ أعطِ قَيْلا ما سألك، واجعل سؤلَنا مع سُؤله، وقد كان تخلف عن وفد عاد حين دعا، لقمان بن عاد، وكان سيّد عاد. حتى إذا فرغوا من دعوتهم قام فقال: اللهمّ إنّي جئتك وحدي في حاجتي، فأعطني سؤلي، وسأل الله طول العمر. فعمّر عُمُرَ (٢) سبعة أنسر (٣).\nوقال قيل بن عنز: يا إلهنا، إن كان هود صادقًا فاسقنا، فإنّا قد هلكنا، وقال: اللهمّ إنّي لم أجئ لمريض فأُداويه ولا لأسير فأُفاديه، اللهم اسق عادًا ما كنت تسقيه، فأنشأ الله له سحائب ثلاثًا: بيضاء، وحمراء، وسوداء، ثمّ نادى مناد من السماء: يا قيل اختر لنفسك ولقومك من هذا السحاب.\nفقال قيل: اخترتُ السحابة السوداء، فإنّها أكثر السحابات ماءً،\n_________\n(١) من (س).\n(٢) من (ت).\n(٣) وذكر المصنف لاحقا أن النسر يُعَمَّر ثمانين سنة.","vol":"12","page":401},{"text":"فناداه مناد اخترت ياقيل (١) رَمَادًا (رِمْدِدًا، لا تبقي) (٢) من آل عاد أحدًا، لا والدًا تترك ولا ولدًا، إلا جعلتهم هَمِدًا (٣)، إلا بني اللُّوذِيّة المهدا (٤). وبنو اللوذية: رهط بنو لقيم بن هزّال بن هزيلة بن بكر، وكانوا سكانًا بمكّة مع أخوالهم، لم يكونوا مع عاد بأرضهم، فهم عاد الآخرة، من كان من نسلهم الذي بقوا من عاد.\nوساق الله تعالى السحابة السوداء، التي اختارها -قيل- بما فيها من النقمة (والعذاب إلى عاد) (٥)، حتّى خرجت عليهم من واد لهم يقال له: المغيث. فلما رأوها استبشروا بها، وقالوا: ﴿قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا﴾ يقول الله تعالى: ﴿بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ (٢٤) تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا﴾ (٦) أي: كل شيء مرت به، وكان أولُ من أبصر ما فيها وعرفت إنّها ريح، امرأة من عاد يقال لها: مَهْدَد، فلمّا تبينت ما فيها صاحت، ثم صعقت، فلما أفاقت قالوا: ما رأيت؟\n_________\n(١) من (س).\n(٢) في الأصل: رمدا لا يبقي. وما أثبته من (ت) موافق لما في \"جامع البيان\" للطبري. الرَّماد: معروف، والرِّمداء، بالكسر والمدّ مثله، وكذلك الأرمِداء. ويقال: رَماد رِمْدِد، أي هالِك، جعلوه صفة. قال الكميت: رَمادًا أَطارته السَّواهِكُ رِمْدِدًا. انظر: \"الصحاح في اللغة\" للجوهري ٢/ ٣٩ (رمد)\n(٣) هَمَد يَهْمُد هُمُودا فهو هامِدٌ وهَمِدٌ وهَمِيدٌ مات.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٤٣٦ (همد)\n(٤) في (ت): المهندا. وفي \"جامع البيان\" للطبري: لمُهَدى.\n(٥) من (ت) وهي في (س) أيضًا ولكن بدون كلمة: العذاب.\n(٦) الأحقاف: ٢٤ - ٢٥.","vol":"12","page":402},{"text":"قالت: رأيت ريحًا فيها كشُهُب النار أمامها رجال يقودونها. فسخّرها الله عليهم سبع ليال وثمانية أيام حسومًا. أي: دائمة فلم تدع من عاد أحدًا إلاّ هلك، فاعتزل هود -﵇-، ومن معه من المؤمنين في حظيرة (١)، وما يصيبه ومن معه من الريح إلاّ ما تلين عليه الجلود، وتَلتذُّ الأنفس، وإنها لتمرُّ على (٢) عاد بالظعن (٣) فتحملهم (٤) ما بين السماء والأرض، وتدمغهم بالحجارة. وخرج وفد عاد من مكّة حتّى مرّوا بمعاوية بن بكر، فنزلوا عليه فبينا هم عنده، إذ أقبل رجل على ناقة له في ليلة مقمرة (مُسْيَرة ثلاثةٍ أيام) (٥) من مُصاب عاد، فأخبرهم الخبر، فقالوا: فأين فارقت هودا وأصحابه؟ قال: فارقتهم بساحل البحر. فكأنّهم شكوا فيما حدّثهم به، فقالت هزيلة بنت بكر: صدق ورب مكّة! (٦) وذكروا (٧) أنّ مرثد بن سعد ولقمان بن عاد، وقيل بن عنز حين دعوا بمكّة قيل لهم: قد أعطيتم مناكم\n_________\n(١) الحظيرة: هي في الأَصل الموضع الذي يُحاطُ عليه لتأْوي إِليه الغنم والإِبل يقيها البرد والريح.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٢٠٢ (حظر)\n(٢) في الأصل: من. وما أثبته من (س) موافق لما في تاريخ الطبري.\n(٣) الظعن: الإِبل التي عليها الهوادج كان فيها نساء أَو لم يكن.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٢٧٠ (ظغن).\n(٤) من (س).\n(٥) في الأصل: مسي ثالثة. وما أثبته من (ت).\n(٦) إلى هنا انتهى سياق القصة الوارد في \"جامع البيان\" للطبري.\n(٧) هذِه التتمة لسياق القصة وردت في \"تاريخ الرسل والملوك\" للطبري","vol":"12","page":403},{"text":"فاختاروا لأنفسكم، إلاّ أنّه لا سبيل إلى الخلود، ولابد من الموت. فقال مرثد: اللهم أعطني برًّا وصدقًا، فأعطي ذلك، وقال لقمان: أعطني يارب عمرًا، فقيل له: أختر لنفسك، بقاء أبعار ضأن عَفْر (١) في جبل وَعْرِ (٢) لا يُلقى به القَطْر، أم سبعة أنسر إذا مضى نسر (٣) تحول (٤) إلى نسر، (فاسْتَحْيَر لقمان عمر الأبعار، فاختار عمر النسور) (٥) فعمر لقمان عمر سبعة أنسر، يأخذ (٦) الفرخ حين يخرج من بيضه، فيأخذ الذكر منها لقوته ويربيه (٧)، حتّى إذا مات أخذ غيره، فلم يزل يفعل ذلك حتّى أتى على السابع، وكان كل نسر يعيش ثمانين سنة، وكان آخرها لُبد، فلما مات لُبَد مات لقمان معه. وأما قَيْل فإنّه قال: أختار أن يصيبه ما أصاب قومه، فقيل له: إنّه الهلاك، فقال: لا أُبالي لا حاجة لي في البقاء بعدهم. فأصابه\n_________\n(١) والعَفْر والعَفَر: ظاهر تراب الأرض، والعُفْرَة: لون الأعْفَر، وهي حُمرة فيها كدرة كلون الأرض.\nانظر: \"جمهرة اللغة\" لابن دريد ١/ ٤٢١ (ر غ ف)\n(٢) وَعْر: أي غليظ حَزْنٌ يصعُب الصعود إِليه.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٢٨٥ (وعر).\n(٣) من (س).\n(٤) في الأصل و(س): خلوت. وما أثبته من (ت).\n(٥) من (ت) و(س) إلا أنه في (س): فاستحقر. بدلا من: فاستحير\n(٦) في الأصل و(ت): فيأخذ. وما أثبته من (س) موافق لما في \"تاريخ الرسل والملوك\" للطبري.\n(٧) من (س).","vol":"12","page":404},{"text":"الذي أصاب عادًا من العذاب والهلاك فهلك (١).\n[١٣٧٣] أخبرنا الحسين بن محمد بن الحسين (٢)، ثنا مَخْلد بن جعفر (٣)، ثنا الحسن بن عَلَّوَيْة (٤)، ثنا إسماعيل بن عيسى (٥)، ثنا إسحاق بن بشر (٦)، قال: أخبرني المثنى بن الصباح (٧) عن عمرو ابن شعيب (٨)، عن أبيه (٩)، عن جده (١٠) قال: أوحى الله إلى الريح العقيم أن يخرج على قوم عاد فتنتقم له منهم، فخرجت بغير كيل على قدر منخر ثور، حتّى رجفت الأرض ما بين المشرق إلى المغرب، فقال الخزان يارب لن نطيقها، ولو خرجت على حالها لأهلكت ما بين مشارق الأرض ومغاربها فأوحى الله تعالى إليها أن\n_________\n(١) انظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٢٢٣.\n(٢) ابن فنجويه، الثقفي الدنيوري، ثقة صدوق كثير الرواية للمناكير.\n(٣) ابن مخلد بن سهل بن حمران الفارسي الباقرحي الدقاق، أبو علي، اختلط بعد أن كان أمره مستقيما.\n(٤) الحسن بن علي بن محمد بن سليمان بن علويه، البغدادي القطان، أبو محمد، ثقة.\n(٥) البغدادي العطار، أبو إسحاق، ضعفه الأزدي وصححه غيره.\n(٦) أبو حذيفة البخاري، كذاب.\n(٧) اليماني الأبناوي، أبو عبد الله أو أبو يحيى المكي، ضعيف اختلط بأخره.\n(٨) ابن محمد بن عبد الله بن عمرو بن العاص القرشي، أبو إبراهيم، صدوق تكلم العلماء في روايته عن أبيه عن جده.\n(٩) شعيب بن محمد بن عبد الله بن عمرو بن العاس، صدوق ثبت سماعه من جده.\n(١٠) عبد الله بن عمرو بن العاص صحابي مشهور.","vol":"12","page":405},{"text":"ارجعي فاخرجي على قدر خُرت (١) الخاتم (فرجعت فخرجت على قدر خُرت خاتم) (٢) وهي الحلقة (٣).\n[١٣٧٤] وأخبرنا الحسين بن محمد بن (الحسين (٤)، قال:) (٥) حدثنا السُّني (٦)، قال: (٧) ثنا أبو يعلى الموصلي (٨)، قال: حدثنا إسحاق بن أبي إسرائيل (٩)،\n_________\n(١) الخَرْت والخُرْت: الثَّقب في الأُذن والإِبرة والفأْس وغيرها.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٢٩ (خرت).\n(٢) من (ت) وفي (س) ولكن بدون كلمة (فرجعت).\n(٣) [١٣٧٣] الحكم على الإسناد:\nواهٍ جدًا.\nفمن رواته: إسحاق بن بشر متروك واتهم بالكذب، وفيه المثنى قال ابن حجر: ضعيف واختلط بآخره. وقال يحيى بن معين عن عمرو بن شعيب: إذا حدث عن أبيه عن جده فهو كتاب ومن هنا جاء ضعفه.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ٣/ ١٧٩ وقال: أخرجه إسحاق بن بشر وابن عساكر من طريق عمرو بن شعيب عن أبيه عن جده، وذكره ابن الجوزي في \"المنتظم\" ١/ ١٧٣ عن عطاء عن كعب الأحبار بنحوه.\n(٤) ابن فنجويه الثقفي الدينوري، ثقة صدوق كثير الرواية للمناكير.\n(٥) من (ت).\n(٦) أحمد بن محمد بن إسحاق بن أسباط الدينوري، أبو بكر، ويعرف بابن السني، حافظ ثقة.\n(٧) من (ت).\n(٨) أحمد بن علي بن المثنى بن يحيى التميمي، ثقة.\n(٩) واسمه: إبراهيم بن كامجرا، أبو يعقوب المروزي، نزيل بغداد، وثقه ابن معين، =","vol":"12","page":406},{"text":"وعبيد الله بن عمر القواريري (١)، قالا: حدثنا (٢) جعفر بن سليمان الضُبَعي (٣) قال (٤): حدثنا فَرْقَد السَّبَخِي (٥) عن عاصم بن عمرو البَجَلِي (٦) عن أبي أُمامة الباهلي (٧) - ﵁ - عن رسول الله - ﷺ - أنه قال: \"يبيت قوم من هذِه الأُمّة على طعام وشراب (ولهو فيصبحون) (٨) قردةً وخنازير، وليصيبنّهم خسف وقذف، فيقولون: لقد خُسف (اليوم أو) (٩) الليلة ببنيّ فلان، وخسف الليلة ببني فلان، ولترسلن عليهم الريح العقيم التي أهلكت عادًا بشربهم الخمور، وأكلهم الربا، واتخاذهم القينات، ولبسهم الحرير، وقطعهم الأرحام\" (١٠).\n_________\n= والدارقطني، قال صالح جزره: صدوق في الحديث، وقال أبو حاتم الرازي: كتبنا عنه فوقف في القرآن فوقفنا عن حديثه. قال ابن حجر: صدوق تكلم فيه لوقفه في القرآن.\nانظر: \"التهذيب\" ١/ ٢٢٣، و\"التقريب\" ١/ ٧٩.\n(١) ابن ميسرة، مولاهم، القواريري، أبو سعيد البصري، ثقة ثبت.\n(٢) من (ت) و(س).\n(٣) أبو سليمان البصري، صدوق زاهد لكنه كان يتشيع.\n(٤) من (ت).\n(٥) فرقد بن يعقوب السبخي، أبو يعقوب البصري، صدوق عابد، لكنه لين الحديث، كثير الخطأ.\n(٦) من (ت) وهو: عاصم بن عمرو ويقال: ابن عوف البَجلي الكوفي.\n(٧) صدي بن عجلان بن وهب، صحابي مشهور.\n(٨) في الأصل: لهم فيصبحوا. وما أثبته من (ت) و(س) وهو موافق لما في المصادر.\n(٩) من (س).\n(١٠) [١٣٧٤] الحكم على الإسناد: =","vol":"12","page":407},{"text":"وفي الخبر: أنّه أُرسل عليهم من الريح العقيم قدر ما يجري في خاتم (١). قال السدي: بعث الله -﷿- إلى عاد الريح العقيم، فلمّا\n_________\n= حسن، فيه ابن فنجويه، كثير الرواية للمناكير، وفرقد لين الحديث، كثير الخطأ. قال الحاكم في \"المستدرك\" ٤/ ٥٦٠: هذا حديث صحيح على شرط مسلم لجعفر، فأما فرقد فإنهما لم يخرجاه. وقال الهيثمي في \"مجمع الزوائد\" كتاب الفتن باب ما جاء في المسخ والقذف. . ٨/ ١٩: وفرقد ضعيف. أهـ. وسبق بيان كلام ابن حجر في ترجمته بأنه: صدوق عابد لكنه لين الحديث. وقال الألباني في كتاب \"تحريم آلات الطرب\" (ص ٦٧): وصححه الحاكم والذهبي وفيه نظر بينته في \"الصحيحة\". وقال في \"سلسلة الأحاديث الصحيحة\" ٤/ ١٣٧ (١٦٠٤) عن فرقد: لا يتحمل منه تفرده بهذِه الطرق العدة، دون كل الثقات الأثبات. لكن للحديث شواهد يتقوى بها إن شاء الله تعالى. ومن شواهده ما رواه البخاري معلقا مجزوما به باب ما جاء فيمن يستحل الخمر ويسميه بغير اسمه (٥٥٩٠)، قال هشام بن عمار: حدثنا صدقة بن خالد حدثنا عبد الرحمن بن يزيد بن جابر حدثنا عطية بن قيس الكلابي حدثني عبد الرحمن بن غنم الأشعري قال: حدثني أبو عامر أو أبو مالك الأشعري -والله ما كذبني- سمع النبي - ﷺ - يقول: \"ليكونن من أمتي أقوام يستحلون الحِرَ والحرير والخمر والمعازف، ولينزلن أقوام إلى جنب علم، يروح عليهم بسارحة لهم، يأتيهم لحاجة، فيقولون: ارجع إلينا غدا، فيبيتهم الله، ويضع العلم، ويمسخ آخرين قردة وخنازير إلى يوم القيامة\".\nوقد وصله الطبراني في \"المعجم الكبير\" ٣/ ٢٨٢، (٣٤١٧)، والبيهقي في \"السنن الكبرى\" ٣/ ٣٨٦، وغيرهما.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٤/ ٥٦٠، وأحمد في \"المسند\" ٥/ ٣٢٩، والطيالسي في \"مسنده\" ١/ ١٥٥ (١١٣٧) من طريق فرقد.\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١٣ بسنده عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو - ﵁ -.","vol":"12","page":408},{"text":"دنت منهم نظروا إلى الإبل والرجال تطير بهم الريح بين السماء والأرض. فلمّا رأوها تبادروا إلى البيوت، فلمّا دخلوا، دخلت عليهم فأهلكتهم فيها، ثمّ أخرجتهم من البيوت، فلمّا أهلكهم الله، أرسل عليهم طيرًا سودًا، فنقلتهم إلى البحر فألقتهم فيه، ولم يخرج ريح قط إلاّ بمكيال، إلاّ يومئذ، فإنّها (خرجت بغير كيل) (١)، عتت على الخزنة فغلبتهم، فلم يعلموا كم كان مكيالها (٢).\nوقال أبو الطفيل عامر بن وَاثِلَة: سمعت عليّ بن أبي طالب - ﵁ - يقول لرجل من حضرموت: هل رأيت كثيبًا أحمر يخالط مَدَرة (٣) حمرة، ذا أرَاك وسِدْر كثير، بناحية كذا وكذا (٤) من حضرموت؟ قال: نعم يا أمير المؤمنين، والله إنّك لتنعته نعت رجل قد رآه، فقال: لا، ولكنّي قد حُدِّثت عنه، فقال الحضرمي: وما شأنه يا أمير المؤمنين؟ قال: فيه قبر هود صلوات الله عليه (٥).\n_________\n(١) من (س).\n(٢) أخرجه الطبري في \"تاريخ الرسل والملوك\" ١/ ٢٢٥، \"جامع البيان\" ١٢/ ٥٢٠ عنه، مطولا.\n(٣) المَدَر: قِطع طين يابس، الواحدة مَدَرة. انظر: \"العين\" للخليل ٨/ ٣٨.\n(٤) من (ت).\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ٢١٧ قال: حدثنا ابن حميد قال، حدثنا سلمة قال، حدثنا ابن إسحاق، عن محمد بن عبد الله بن أبي سعيد الخزاعي، عن أبي الطفيل عامر بن واثلة وذكره، وقال محققه أحمد شاكر: ساق الخبر البخاري في \"التاريخ الكبير\" ١/ ١/ ١٣٥، بنحوه، مطولا، ولم يذكر فيه جرحًا. أهـ. وأخرجه الحاكم في \"المستدرك\": ٢/ ٦١٥ وسكت عنه الذهبي.","vol":"12","page":409},{"text":"[١٣٧٥] وأخبرني أحمد بن أبي الفراتي (١)، أخبرنا المغيرة بن عمرو (٢)، قال: أخبرنا المفضل بن محمد (٣)، ثنا يونس بن محمد (٤)، حدثنا يزيد بن أبي حكيم (٥)، عن سفيان الثوري (٦)، عن عطاء بن السائب (٧)، عن عبد الرحمن بن سابط (٨) أنّه قال: بين الركن والمقام وزمزم قبر (٩) تسعة وتسعين نبيًّا، وإن قبر هود وشعيب وصالح وإسماعيل ﵈ في تلك البقعة (١٠).\n_________\n(١) سقطت من النسخ هو: أبو عمرو الأَسْتوائي، لم يذكر بجرح أو تعديل.\n(٢) أبو الحسن المكي، يروي موضوعات.\n(٣) ابن إبراهيم بن المفضل، أبو سعيد الجندي ثم المكي، ثقة.\n(٤) يونس بن محمد بن إسماعيل الحفار العدني.\nورد ذكره فيمن روى عن يزيد بن أبي حكيم، ولم أجد له ترجمة.\nانظر: \"التهذيب\" ١١/ ٣٢٠.\n(٥) يزيد بن أبي حكيم الكناني، أبو عبد الله العدني. (ت بعد ٢٢٠ هـ).\nقال الآجري عن أبي داود لا بأس به، وذكره ابن حبان في الثقات، قال ابن أبي حاتم عن أبيه صالح الحديث. قال ابن حجر: صدوق.\nانظر: \"التهذيب\" ١١/ ٣٢٠، و\"التقريب\" ٢/ ٣٢٢.\n(٦) ثقة حافظ إمام حجة كان ربما دلس.\n(٧) صدوق اختلط.\n(٨) الجمحي المكي، ثقة كثير الإرسال.\n(٩) من (س).\n(١٠) [١٣٧٥] الحكم على الإسناد:\nضعيف فيه بن أبي الفراتي لم يذكر بجرح أو تعديل وأبو الحسن المكي يروي الموضوعات. =","vol":"12","page":410},{"text":"وفي رواية أُخرى: وكان النبيّ من الأنبياء إذا هلك قومه ونجا هو والصالحون معه أتى مكّة فيمن معه فيعبدون الله فيها حتّى يموتوا (١).\n_________\n= التخريج:\nأخرجه عبد الرزاق الصنعاني في \"مصنفه\" ٥/ ١٢٠ عن ابن جريج قال: أخبرني عبد الله بن عثمان عن ابن سابط عن عبد الله بن ضمرة السلولي فذكر كذا\nوكذا، حتى ذكر قبر إسماعيل هنالك أحسبه ذكر نحو تسعين نبيا، أو سبعين.\nوأخرجه ابن عساكر في \"تاريخ دمشق\" ٦٢/ ٢٨٨ قال: أخبرنا أبو عبد الله الحسين ابن عبد الملك أنا إبراهيم بن منصور أنا أبو بكر بن المقرئ أخبرنا المفضل بن محمد نا عبد الله بن أبي غسان نا جرير بن عبد الحميد عن عطاء بن السائب عن عبد الرحمن بن سابط قال: إن قبر نوح وهود وشعيب وصالح بين زمزم وبين الركن والمقام.\n(١) الحكم على الأثر:\nضعيف.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١/ ١٢٥: وهذا مرسل، وفي سنده ضعف، وقال أحمد شاكر في حاشية \"جامع البيان\" للطبري ٨/ ١٩٩: أما إرساله: فإن عبد الرحمن بن سابط: تابعي، وهو ثقة، ولكنه لم يدرك النبي - ﷺ -، بل لم يدرك كبار الصحابة.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١/ ٤٤٨ بسنده حدثنا ابن حميد قال: حدثنا جرير، عن عطاء، عن ابن سابط وذكره مطولا، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٧٦ عنه بنحوه مختصرًا.","vol":"12","page":411},{"text":"<span data-type=\"title\" id=toc-1397>٧٣ </span>- قوله -﷿-: ﴿وَإِلَى ثَمُودَ﴾\nقرأ يحيى بن وثاب: (وإلى ثمودٍ) (١) بالإجراء والتنوين (٢)، والباقون (٣) بغير الصرف (٤)، وإنّما يعني: وأرسلنا (٥) إلى ثمود، وهو ثمود بن عاتر (٦) بن إرم بن سام بن نوح وهو أخو جديس (٧) وأراد هاهنا القبيلة.\nقال أبو عمروبن العلاء (٨): سُمّيت ثمود لقلّة مائها والثمد الماء القليل، وكانت مساكنهم الحجر بين الحجاز والشام إلى وادي القُرى (٩) ﴿أَخَاهُمْ صَالِحًا﴾ وهو: صَالِحُ بنُ عَبِيدِ بنِ آسَفَ بنِ مَاشِج\n_________\n(١) من (ت).\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٣٨ كلاهما عنه، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٣) في الأصل: الباقون. من دون حرف العطف، وما أثبته من (ت).\n(٤) ذكره السمرقندي في \"بحر العلوم\" ٢/ ١٣٢، وابن عطية في \"المحرر الوجيز\" ٣/ ١٨٣ قال ابن سيده في \"إعراب القرآن\" ٢/ ١٣٧: قرأ ابن وثاب، والأعمش: وإلى ثمود بالصرف على إرادة الحي، والجمهور على منع الصرف ذهابًا إلى القبيلة.\n(٥) من (ت).\n(٦) من (ت) وفي (س): عامر. وفي \"جامع البيان\" للطبري ٨/ ٢٢٤ بتحقق أحمد شاكر: (غاثر).\n(٧) ذكره الطبري في \"جامع البيان\" ٨/ ٢٢٤.\n(٨) من (ت).\n(٩) ذكره الرازي في \"مفاتيح الغيب\" ١٤/ ١٣١ عنه، وابن عادل الدمشقي في \"اللباب\" ٧/ ٤١٠ عنه. =","vol":"12","page":412},{"text":"بن عَبيدِ بن حَادِرِ بن ثَمُودَ (١)، ﴿قَالَ يَاقَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ قَدْ جَاءَتْكُمْ بَيِّنَةٌ﴾ حجّة ودلالة ﴿مِنْ رَبِّكُمْ﴾ على صدقي ﴿هَذِهِ نَاقَةُ اللَّهِ﴾ أضافها إليه على التفضيل والتخصيص كما يقال: بيت الله (٢). وقيل: أُضيفت إلى الله لأنّها كانت بالتكوين من غير اجتماع ذكر وأُنثى (ولم يكن) (٣) في صلب ولا رحم ولم يكن للخلق فيها سعي (٤) ﴿لَكُمْ آيَةً﴾ نُصِبَ على الحال ﴿فَذَرُوهَا تَأْكُلْ﴾ العشب ﴿فِي أَرْضِ اللَّهِ وَلَا تَمَسُّوهَا بِسُوءٍ﴾ (ولا تصيبوها) (٥) بعقر ﴿فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1398>٧٤ </span>- قوله -﷿-: ﴿وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِنْ بَعْدِ عَادٍ وَبَوَّأَكُمْ﴾\nوأسكنكم وأنزلكم ﴿فِي الْأَرْضِ تَتَّخِذُونَ مِنْ سُهُولِهَا قُصُورًا وَتَنْحِتُونَ﴾ قرأ الحسن: (وتَنْحَتُون) بفتح الحاء وهي لغة (٦)، ﴿وَتَنْحِتُونَ الْجِبَالَ﴾\n_________\n= والْحِجْر: على بعد ٢٢ كيلو متر إلى الشمال من مدينة العُلا المعروفة، وأصبح وادي القُرى يُسمَّى واديَ العُلا.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي ١/ ٤٤٥.\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٤٧ وقال: وَهُوَ صَالِحُ بْنُ عَبِيدِ بْنِ آسَفَ بْنِ مَاشِيحَ بْنِ عَبِيدِ بْنِ خَادِرِ بْنِ ثَمُودَ.\n(٢) الرازي في \"مفاتيح الغيب\" ١٤/ ١٣٣ وابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣٨٩.\n(٣) من (ت) و(س).\n(٤) ذكره الزمخشري في \"الكشاف\" ٢/ ٤٦٢.\n(٥) من (ت) و(س).\n(٦) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٢٣، وابن عادل الدمشقي في \"اللباب\" =","vol":"12","page":413},{"text":"وكانوا يَنْقُبون في الجبال البيوت ﴿فَاذْكُرُوا آلَاءَ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ﴾.\n\n<span data-type=\"title\" id=toc-1399>٧٥ </span>- ﴿قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ﴾\nيعني الأشراف والقادة الذين تعظّموا عن الإيمان بصالح -﵇- ﴿لِلَّذِينَ اسْتُضْعِفُوا﴾ يعني الأتباع ﴿لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحًا مُرْسَلٌ مِنْ﴾ قالوا: ﴿إنا بما أرسل به مؤمنون﴾.\n\n<span data-type=\"title\" id=toc-1400>٧٦ </span>- ﴿قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا بِالَّذِي آمَنْتُمْ بِهِ كَافِرُونَ (٧٦)﴾\nجاحدون.\n\n<span data-type=\"title\" id=toc-1401>٧٧ </span>- ﴿فَعَقَرُوا النَّاقَةَ﴾\nنحروها ﴿وَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ وَقَالُوا يَاصَالِحُ ائْتِنَا بِمَا تَعِدُنَا﴾ يعني العذاب ﴿إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ﴾.\n\n<span data-type=\"title\" id=toc-1402>٧٨ </span>- ﴿فَأَخَذَتْهُمُ الرَّجْفَةُ﴾\nيعني الصيحة والزلزلة وأصلها الحركة مع الصوت، قال الله تعالى: ﴿يَوْمَ تَرْجُفُ الرَّاجِفَةُ (٦)﴾ (١).\nقال الشاعر (٢):\n_________\n= ٩/ ١٩٥، \"إتحاف فضلاء البشر\" للدمياطي (٢٨٥) جميعهم عنه.\nوهي قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(١) النازعات: ٦\n(٢) هو: راشد بن إسحاق وقيل: أبو مسلم الخلق.\nانظر: \"الورقة\" لابن الجراح (ص ٨٢).","vol":"12","page":414},{"text":"وَلمّا رَأيتُ الحَجّ قَدْ آنَ وَقْتُهُ ... وظلّت جِمَالُ (١) القَوْمِ بالقَوْمِ تَرْجُفُ (٢)\nوقال الأخطل:\nإِمَّا تَرَيْنِي حَنَانِي الشَّيْبُ مِنْ كِبَرٍ ... كَالنَّسْرِ أَرْجُفُ، وَالإنْسَانُ مَهْدُودُ (٣)\n(أي مكسور إذا شاب) (٤)\n﴿فَأَصْبَحُوا فِي دَارِهِمْ﴾ أي: أرضهم وبلدتهم لذلك وَحَّد الدار. وقيل: أراد به الديار فوحَّد، كقوله تعالى: ﴿وَالْعَصْرِ (١) إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ (٢)﴾ (٥) ﴿فَأَصْبَحُوا فِي دَارِهِمْ﴾. خامدين ميتين صرعى هلكى، وأصل الجاثم البارك على الركبة.\nقال جرير:\nعَرَفْتُ المُنْتَأى، وَعَرَفْتُ مِنْهَا ... مَطَايَا القِدْرِ كَالحِدَإ الجُثُومِ (٦)\n_________\n(١) في الأصل: حمال. وما أثبته من (س).\n(٢) المرجع السابق، إلا أنه قال في الشطر الثاني:\nوَأبصرْتُ بُزْلَ العيس بالرَّكبِ تعسِفُ\n(٣) انظر: \"ديوان الأخطل\" ١/ ٩٣، \"جامع البيان\" للطبري ١٢/ ٥٤٤.\n(٤) من (ت).\n(٥) العصر: ١ - ٢.\n(٦) انظر: \"الكامل في اللغة\" للمبرد ٣/ ٧، \"ديوانه\" (ص ٤١١).\nقال أحمد شاكر في حاشية \"جامع البيان\" للطبري ١٢/ ٥٤٦: والمنتأى، حفير النُؤْيُ حول البيت. ومطايا القدر، أثافيها، تركبها القدر فهي لها مطية. وجعلها كالحدإ الجثوم، لسوادها من سخام النار. وقال الجوهري في \"الصحاح\": ٢/ ١٨٨ والنُؤْيُ: حَفيرة حول الخباء لئلا يدخله ماء المطر. =","vol":"12","page":415},{"text":"<span data-type=\"title\" id=toc-1403>٧٩ </span>- ﴿فَتَوَلَّى﴾\nأعرض ﴿عَنْهُمْ﴾ صالح: ﴿وَقَالَ يَاقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَكِنْ لَا تُحِبُّونَ النَّاصِحِينَ﴾.\nكانت قصّة ثمود وصالح وعقرهم الناقة وكيفية هلاكهم على ما ذكره ابن إسحاق والسدي ووهب بن منبه وكعب وغيرهم من أهل الكتب (١): أنّ عادًا لمّا هلكت وتقضًّى أمرها عُمِّرت ثمود بعدها واستخلفوا في الأرض فربلوا (٢) فيها وكثروا وعمّروا، حتّى جعل أحدهم يبني المسكن من المدَرَ (٣) فينهدم والرجل منهم حي، فلما رأوا ذلك اتخذوا من الجبال بيوتًا فنحتوها وجابوها وجوفوها، وكانوا في سَعَة من معائشهم، فعتوا على الله وأفسدوا في الأرض وعبدوا غير الله، فبعث الله إليهم صالحًا وكانوا قوما عربًا، وكان صالح من أوسطهم نسبًا، وأفضلهم موضعًا. فبعثه الله سبحانه إليهم شابًّا فدعاهم إلى الله -﷿- حتّى شَمِطَ (٤) وكبر لا يتبعه منهم إلاّ قليل\n_________\n(١) انظر: \"جامع البيان\" للطبري ٨/ ٢٢٤، \"تاريخ الرسل والملوك\" للطبري ١/ ٢٦، \"البداية والنهاية\" لابن كثير ١/ ١٣٠، \"الكامل في التاريخ\" لابن الأثير ١/ ٨٩.\n(٢) يقال: رَبَل القومُ: كَثُرُوا أَو كَثُر أَولادهم وأَموالهم.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٢٦٣ (ربل).\n(٣) المَدَرُ: قِطَعُ الطينِ اليابِسِ.\nانظر: \"لسان العرب\" لابن منظور ٥/ ١٦٢ (مدر).\n(٤) الشَمَطُ: بياضُ شَعَر الرأسِ يخالط سواده.\nانظر: \"الصحاح\" للجوهري ٣/ ٢٧٥.","vol":"12","page":416},{"text":"مستضعفون، فلمّا ألحّ عليهم صالحٌ بالدعاء والتبليغ، وأكثر لهم التخويف والتحذير. سألوه أن يريهم آية تكون مصداقًا لقوله، فقال لهم: أي آية تريدون؟ قالوا: تخرج معنا إلى عيدنا هذا، وكان لهم عيد يخرجون إليه بأصنامهم، في يوم معلوم من السنة، فتدعو إلهك وندعو آلهتنا، فإن أستجيب لك اتبعناك وإن استجيب لنا اتبعتنا. فقال لهم صالح: نعم، فخرجوا بأوثانهم إلى عيدهم ذلك، وخرج صالح معهم فدعوا أوثانهم وسألوها أن لا يستجاب لصالح في شيء ممّا يدعو به. ثمّ قال جُندَع بن عمرو بن حواس وهو سيّد ثمود يومئذ: يا صالح أَخْرِج لنا من هذِه الصخرة، لصخرة منفردة في ناحية الحجر يقال لها: الكاثبة، ناقة (مُخْتَرِجَة جَوْفَاء) (١) وَبْرَاء (٢)، والمُخْتَرِجَة ما شَاكَلَ البُخْتُ (٣) من الإبل، فإن فعلت ذلك صدّقناك وآمنّا بك، فأخذ صالح عليهم مواثيقهم لإن فعلت لتصدقني ولتومنن بي، قالوا: نعم، وصلّى صالح ركعتين ودعا ربه فتمخضت (٤)\n_________\n(١) من و(س) (ت).\n(٢) الوَبَرُ: صوف الإِبل والأَرانب ونحوها، ويقال جمل وَبِرٌ وأَوْبَرُ إِذا كان كثير الوَبَرِ، وناقة وَبِرَةٌ ووَبْراءُ.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٢٧١ (وبر).\n(٣) البُخْتِ: جمالٌ طوالُ الأَعْناق ويُجْمَع على بُختٍ وبَخَاتٍ.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٩ (بخت).\n(٤) أي أَخذها المطلق، والمَخاضُ وَجعُ الوِلادةِ وكلُّ حامل ضرَبها الطلْقُ فهي ماخِضٌ.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٢٢٨ (مخض).","vol":"12","page":417},{"text":"الصخرة تمخض النتوج بولدها ثمّ تحرّكت الهضبة، فانصدعت (١) عن ناقة عُشَراء (٢) جوفاء وبراء، كما وصفوا لا يعلم ما بين جنبيها إلاّ الله -﷿- عِظمًا، وهم ينظرون ثمّ نتجت سَقَبًا (٣) مثلها في العظم، فآمن به جندع بن عمرو ورهط من قومه، وأراد أشراف ثمود أن يؤمنوا به ويُصدّقوه، فنهاهم عن ذلك ذؤاب بن عمرو بن لَبِيْد والحباب صاحب أوثانهم، ورباب بن صمعر، وكانوا من أشراف ثمود.\nوكان لجندع (بن عمرو) (٤) ابن عم يقال له شهاب بن خليفة بن مخلاة بن لبيد فأراد أن يسلم فنهاه أُولئك الرهط فأطاعهم، فقال رجل من ثمود (٥):\nوَكَانَتْ عُصْبَةٌ مِنْ آلِ عَمْروٍ ... إِلَى دِينِ النَّبِيِّ دَعَوْا شِهَابَا\nعَزِيزَ ثَمُودَ كُلِّهِمُ جَمِيعًا ... فَهَمَّ بِأَنْ يُجِيبَ وَلَوْ أَجَابَا\n_________\n(١) من (ت) و(س).\n(٢) عُشَراءَ: هي الناقة التي أتت عليها من يوم أرسل فيها الفحلُ عَشَرَةُ أشهر.\nانظر: \"الصحاح\" للجوهري ٢/ ٣١١ (عشر).\n(٣) السَّقْبُ: الذَّكَر من وَلَدِ الناقة.\nانظر: \"الصحاح\" للجوهري ١/ ١٦٦.\n(٤) من (س).\n(٥) يقال له: مهوس بن عنمة بن الدّميل، وكان مسلمًا.\nانظر: \"جامع البيان\" للطبري ٨/ ٢٢٦.","vol":"12","page":418},{"text":"لأصْبَحَ صَالِحٌ فِينَا عَزِيزًا ... وَمَا عَدَلوا بصَاحِبِهم ذُؤَابَا\nولكن الغُوَاةَ مِن آلِ حجْرٍ ... تَوَلَّوْا بَعْدَ رُشْدِهِمُ ذيَابَا (١)\nفلما خرجت الناقة قال صالح -﵇-: هذِه ناقة لها شرب ولكم شرب يوم معلوم، فمكثت الناقة ومعها سقبها في أرض ثمود ترعى الشجر، وتشرب الماء فكانت ترد الماء غِبًا (٢) فإذا كان يومها وضعت رأسها في بئر من الحجر يقال لها بئر الناقة فما ترفعه حتّى تشرب كلّ ماء فيها فلا تدع قطرةً ماء فيها ثم ترفع رأسها، فَتَفْشَج حتى تَفْجَج (٣) لهم فيحتلبون ما شاؤوا من لبن فيشربون ويدخرون، حتّى يملأوا أوانيهم كلها، ثمّ تصدر من غير الفج (٤) الذي منه وردت لا تقدر على أن تصدر من حيث ترد تضيق عنها فلا ترجع منه.\n_________\n(١) في (ت): ريابا. وقال أحمد شاكر في حاشية الطبري: وكان الصواب: ذُبَابَا.\nانظر: \"جامع البيان\" للطبري ١٢/ ٥٣٠، \"تفسير القرآن العظيم\" لابن كثير ٦/ ٣٤٠، \"البداية والنهاية\" لابن كثير ١/ ١٣٤.\n(٢) الغِبّ: أن ترد الإبلُ الماء يومًا وتدعه يوما.\nانظر: \"الصحاح\" للجوهري ١/ ٢٠٩ (غبب).\n(٣) الفَشْجُ والفَجُّ: تَفْريجُ ما بين رِّجْلَى الناقة لِتُحْلَبَ أَو تَبُولَ، والفَشْجُ دون التَّفاجِّ.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٣٤٥ (فشج).\n(٤) الفَجُّ: الطريق الواسع بين جَبَلين، وقيل في جبَل.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٣٣٨ (فجج).","vol":"12","page":419},{"text":"قال أبو موسى الأشعري - ﵁ -: أتيت أرض ثمود فذرعت مَصْدرَ الناقة فوجدته ستين ذراعًا (١)، حتّى إذا كان الغد كان يومهم فيشربون ما شاؤوا من الماء ويدخرون ما شاؤوا ليوم الناقة، فهم في ذلك في سعة ودعة وكانت الناقة تُصَيِّف إذا كان الحر على ظهر الوادي، فتهرب منها أغنامهم وبقرهم وإبلهم، فتهبط إلى بطن الوادي في حرّه وجدبه، وذلك أن المواشي كانت تنفر منها إذا رأتها، وتشتو ببطن الوادي إذا كان الشتاء، فتهرب مواشيهم إلى ظهر الوادي في البرد والجدب. فأضرّ ذلك بمواشيهم، للبلاء والاختبار. وكانت مراتعها في ما يزعمون الجِنَاب وحِسْمى (٢) كل ذلك ترعى مع واد الحجر (٣)، فكبر (٤) ذلك عليهم فعتوا عن أمر\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٣٠.\n(٢) الجِنَابُ: أرض واسِعة تقع شمال خيبر وتمتد إلى تَيْمَاءَ.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٨٦).\nوحِسمى: من سلسلة جبال شرقي الأردن، وتقع جنوبي جبال الشراة، وتمتد حتى حدود الحجاز.\nانظر: \"المعالم الأثيرة\" لمحمد شُرَّاب (ص ١٠٠) الطبعة الأولى دار القلم ١٤١١ هـ.\n(٣) الحِجْرُ: ما زال يعرف بِاسمِهِ، وهو وادٍ يأخذ مِياه جِبالِ مدائِنِ صالِحٍ (أرض ثمود) ثم يصب فِي صَعِيدِ وَادِي القُرى فيمر سيله بِالْعُلا: المدِينة المعروفة، وأصبح وَادِي القُرى يسمى وادِي العُلا.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٩٣).\n(٤) في الأصل: فكثر. وما أثبته من (ت).","vol":"12","page":420},{"text":"ربّهم وحملهم ذلك (١) على عقر الناقة، فأجمعوا على عقرها، وكانت امرأة من ثمود يقال لها عُنَيزة بنت عمرو بن مِجْلز تُكْنَى أُم غِنْم، وهي من بني العبيد بن المهل، وكانت امرأة ذؤاب بن عمرو، وكانت عجوزًا مسنّة، وكانت ذات بنات حسان، وكانت ذات مال من إبل وغنم وبقر، وامرأة أُخرى يقال لها: صَدوف بنت المحيا بن زهرة (٢)، وكانت جميلة غنية ذات مال من إبل وبقر وغنم، وكانتا من أشد الناس عداوة لصالح -﵇-، فكانتا تحتالان في عقر الناقة مع كفرهما به لما أضرت بة من مواشيهما، وكانت صدوق عند ابن خال لها يقال له: صُنْتُم بن هراوة بن سعد بن الغطريف بن هلال، فأسلم وحسن إسلامه، وكانت صدوق قد فوّضت إليه مالها، فأنفقه على مَنْ أسلم معه من أصحاب صالح -﵇- حتّى رق المال. فاطلعت على ذلك من إسلامه صدوق، فعاتبته على ذلك، فأظهر لها دينه ودعاها إلى الله وإلى الإسلام، فأبت عليه وشنِفَتْ (٣) له، فأخذت أبناءها وبناتها منه فغيبتهم في بني عبيد بطنها التي هي منه، وكان صنتم زوجها من بني هليل، وكان ابن خالها فقال لها: ردي\n_________\n(١) من (ت).\n(٢) في (س): دهم. وفي \"جامع البيان\" للطبري ٨/ ٢٢٧ قال: صدوق بنت المحيا ابن دهر.\n(٣) الشَّنَفُ: بالتحريك البُغْضُ والتنكُّر، وقد شَنِفْت له بالكسر أَي: أَبغضْتُ.\nانظر: \"لسان العرب\" لابن منظور ٩/ ١٨٣ (شنف)","vol":"12","page":421},{"text":"عليَّ ولدي، فقالت: حتّى أنافرك (١) إلى بني صنعان (٢) بن عبيد أو إلى بني جندع بن عبيد، فقال لها صُنْتُم: بل أنافرك إلى بني مرداس بن عبيد، وذلك أن بني مرداس كانوا مسلمين، فقالت: لا أنافرك إلاّ إلى مَنْ دعوتك إليه، فقال بنو مرداس: والله لتعطينه ولده طائعة أو كارهة، فلما رأت ذلك أعطته إياهم. ثم إنّ صدوق وعنيزة احتالتا في عقر الناقة للشقاء الذي نزل بهم، فدعت صدوق رجلا من ثمود يقال له الحُبَاب لعقر الناقة وعرضت عليه نفسها (٣) إن هو فعل، فأبى عليها فدعت ابن عم لها يقال له: مِصدع بن مِهْرج بن المُحيا، وجعلت له نفسها على أن يعقر الناقة، وكانت من أحسن النساء حالا وأكثرهن (٤) مالا، فأجابها إلى ذلك. ودعت عنيزة قُدَار بن سالف بن جندع رجلا من أهل قزح، واسم أُمّه قديرة، وكان رجلا أحمر أزرق قصيرًا، يزعمون أنّه كان لزنية من رجل يقال له: هسان، ولم يكن لسالف الذي يدعى إليه، ولكنه قد ولد على فراش سالف. فقالت: أعطيك أَيّ بناتي شئت على أن تعقر الناقة، وكان قُدَار عزيزًا منيعًا في قومه.\n_________\n(١) المُنافَرة: المُحاكَمة إلى من يَقْضي في خصومةٍ أو مُفاخَرة.\nانظر: كتاب \"العين\" للخليل ٨/ ٢٦٨.\n(٢) في الأصل: ضبعان. وما أثبته من (س) وهو موافق لما في المصادر.\n(٣) من (ت) و(س).\n(٤) في الأصل: وأكثرهم. وما أثبته من (ت).","vol":"12","page":422},{"text":"وذكره رسول الله -ﷺ- فقال: \"انْبَعَثَ لَهَا رَجُلٌ عَزِيزٌ، مَنِيعٌ فِي رَهْطِهِ، مِثْلُ أبي زَمْعَةَ (١) \" (٢)، فانطلق قُدَار بن سالف ومصدع بن مهرج فاستغويا غواة ثمود، فاتبعهم سبعة نفر، فكانوا تسعة رهط أحدهم هذيل بن مبلغ (٣) خال قدار، وكان عزيزا من أهل حجر، ودعين بن غنم بن ذاغر بن مهرج وداود (٤) بن مهرج أخو (٥) مصدع، وخمسة لم يذكر لنا أسماؤهم، فاجمعوا على عقر الناقة.\nوقال السدي وغيره: أوحى الله تعالى إلى صالح -﵇- إن قومك سيعقرون ناقتك، فقال لهم ذلك (٦)، فقالوا: ما كنّا لنفعل (٧). فقال\n_________\n(١) هو: الأسود بن المطلب بن أسد بن عبد العزى بن قصي. قتل يوم بدر (٢ هـ) كافرا. كني بابنه زمعة، من كبراء قريش وأشرافها، وكان أحد المستهزئين الذين قال الله تعالى فيهم: ﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (٩٥)﴾ [الحجر: ٩٥] وذكروا أن جبريل رمى في وجهه بورقة فعمي. انظر: \"جمهرة نسب قريش وأخبارها\" للزبير بن بكار (ص ٤٦٣)، و\"الاستيعاب\" ٣/ ٩١١.\n(٢) جزء من حديث متفق عليه، رواه البخاري، باب تفسير سورة والشمس وضحاها (٤٩٤٢)، ومسلم في الجنة وصفة نعيمها وأهلها باب النار يدخلها الجبارون والجنة يدخلها الضعفاء (٢٨٥٥).\n(٣) في (ت): هويل بن سُلِغ. وورد اسمه في \"جامع البيان\" للطبري ٨/ ٢٨٨ بـ: هويل ابن ميلغ.\n(٤) في (ت): ودار. وورد اسمه في \"جامع البيان\" للطبري ١٢/ ٥٣٢ بـ: دأب.\n(٥) في الأصل: أخا. وما أثبته من (ت) و(س).\n(٦) من (ت).\n(٧) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٢٩ كلاهما عنه.","vol":"12","page":423},{"text":"صالح -﵇-: إنّه يولد في شهركم هذا غلام يعقرها ويكون هلاككم على يديه، فقالوا: لا يولد لنا ابن في هذا (١) الشهر إلاّ قتلناه، قال: فولد لتسعة منهم في ذلك الشهر، فذبحوا أبناءهم، ثمّ ولد للعاشر (٢) فأبى أن يذبح ابنه، وكان لم يولد له قبل ذلك شيء (٣)، وكان ابن العاشر أزرق أحمر فنبت نباتًا سريعًا، وكان إذا مرّ بالتسعة فرأوه، قالوا: لو كان أبناؤنا أحياء لكانوا مثل هذا (٤)، فغضب التسعة على صالح -﵇-، لأنّه كان سبب قتلهم أبناءهم، فتقاسموا بالله لنبيتنّه وأهله. قالوا: نخرج فَنُرِيَ الناس أنا قد خرجنا إلى سفر، فنأتي الغار فنكون فيه حتّى إذا كان الليل، وخرج صالح -﵇- إلى مسجده أتيناه فقتلنا، ثمّ رجعنا إلى الغار فكنّا فيه، ثمّ رجعنا فقلنا (ما شهدنا) (٥) مهلك أهله، وإنّا لصادقون، يصدّقوننا يعلمون أنّا قد خرجنا إلى سفرنا، وكان صالح -﵇- لا ينام معهم في القرية، (وكان له) (٦) مسجد يقال له مسجد صالح فيه يبيت بالليل، فإذا أصبح أتاهم ووعظهم وذكرهم، وإذا أمسى خرج إلى المسجد فبات فيه، فانطلقوا فلمّا دخلوا الغار وأرادوا أن يخرجوا من الليل فسقط\n_________\n(١) من (ت) و(س).\n(٢) في الأصل: العاشر. وما أثبته من (ت) و(س).\n(٣) من (ت) و(س).\n(٤) من (ت) و(س).\n(٥) من (ت).\n(٦) في الأصل: كان في. وما أثبته من (س).","vol":"12","page":424},{"text":"عليهم الغار فقتلهم. فانطلق رجال ممّن قد اطلع على ذلك منهم، فإذا هم رضخ (١)، فرجعوا وجعلوا يصيحون في القرية. أي: عباد الله (أما رضي) صالح أن أمرهم بقتل أولادهم حتّى قتلهم، فاجتمع أهل القرية على عقر الناقة.\nوقال محمد (٢) بن إسحاق: إنّما اجتمع التسعة على تبييت صالح بعد عقرهم الناقة، وإنذار صالح إياهم بالعذاب، ذلك أن التسعة الذين عقروا الناقة قالوا: هلّم فلنقتل صالحًا، وإن كان صادقًا عجّلناه، وإن كان كاذبًا كنا قد ألحقناه بناقته! فأتوه ليلا ليبيتوه في أهله، فدمغتهم الملائكة بالحجارة. فلمّا أبطؤوا على أصحابهم، أتوا منزل صالح، فوجدوهم منشدخين قد رُضخوا بالحجارة، فقالوا لصالح -﵇-: أنت قتلتهم! ثمّ همّوا به، فقامت عشيرته (٣) دونه ولبسوا السلاح، وقالوا لهم: والله لا يقتلونه أبدًا، وقد وعدكم أنّ العذاب نازل بكم في ثلاث، فإن كان صادقًا لم تزيدوا ربّكم عليكم إلاّ غضبًا، وإن كان كاذبًا فأنتم من وراء ما تريدون! فانصرفوا عنهم (ليلتهم تلك) (٤).\nقال السدي وغيره: لما ولد ابن العاشر يعني قُدَار شب في اليوم شباب غيره في الجمعة، وشبّ في الشهر شباب غيره في السنة، فلمّا\n_________\n(١) الرَّضْخُ: كسر الرأْس بالحجارة.\nانظر: \"لسان العرب\" لابن منظور ٣/ ١٩ (رضخ).\n(٢) من (ت).\n(٣) في الأصل: عشرة. وما أثبته من (س).\n(٤) من (ت) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٢٥ - ٢٢٦ عنه.","vol":"12","page":425},{"text":"كبر جلس مع أُناس يصيبون من الشراب، فأرادوا ماء يمزجون به شرابهم، وكان ذلك اليوم شرب الناقة فوجدوا الماء قد شربته الناقة، واشتد ذلك عليهم، وقالوا في شأن الناقة وشدّتها عليهم، وقالوا ما نصنع نحن باللبن، لو كنّا نأخذ هذا الماء الذي تشربه هذِه الناقة فنسقيه أنعامنا وحروثنا كان خيرًا لنا، فقال ابن العاشر: هل لكم في أن أعقر لكم؟ قالوا: نعم (١).\nوقال كعب: كان سبب عقرهم الناقة، أنّ امرأة يقال لها ملكا كانت قد ملكت ثمود، فلمّا أقبل الناس على صالح، وصارت الرئاسة إليه حسدته. فقالت لامرأة يقال لها قطام (٢)، وكانت معشوقة قُدَار بن سالف، ولامرأة أُخرى يقال لها قيال، كانت معشوقة مصدع بن بردهز (٣)، ويقال ابن مهرج، وكان قُدَار ومصدع (٤) يجتمعان معهما كل ليلة، ويشربون الخمر، فقالت لهما ملكا: إن أتاكم الليلة قُدَار ومصدع فلا تطيعانهما، وقولا لهما: إن الملكة حزينة لأجل الناقة، ولأجل صالح، فنحن لا نطيعكما حتّى تعقرا الناقة فإن عقرتماها أطعناكما، فلمّا أتياهما قالت لهما هذِه المقالة، فقالا: نحن نكون من وراء عقرها (٥).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٢/ ٥٢٦ عنه، وذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٣ عنه.\n(٢) في (س): قطاف.\n(٣) في (ت): دبير. وفي (س): دهر.\n(٤) في الأصل: مهرج. وما أثبته من (ت) وهو موافق لما في المصادر.\n(٥) لم أعثر على تخريجه.","vol":"12","page":426},{"text":"وقال ابن إسحاق وغيره: فانطلق قُدَار ومصدع وأصحابهما السبعة، فرصدوا الناقة حين صدرت من الماء، وقد كمن لها قُدَار في أصل صخرة على طريقها، وكمن لها مصدع في أصل صخرة أخرى، فمرّت على مصدع فرما بسهم فانتظم به عضلة ساقها، وخرجت أم غنم بنت عنيزة، وأمرت ابنتها وكانت من أحسن الناس فاسفرت لقدار، ثمّ أمرته فشد على الناقة بالسيف، فكشف عرقوبها فخرت ورَغَت رُغَاة (١) واحدة، تحذر سقبها، ثمّ طعن في لَبَّتها (٢) فنحرها، فخرج أهل البلدة واقتسموا لحمها وطبخوه، فلمّا رأى سقبها ذلك انطلق حتّى أتى جبلا منيفًا يقال له صنو، وقيل: اسمه قارة، وأُتي صالح فقيل له: أدرك الناقة فقد عُقرت، فأقبل وخرجوا يتلقونه ويعتذرون إليه، يانبي الله إنّما عقرها فلان، فلا ذنب لنا، فقال صالح -﵇-: انظروا هل تدركون فَصيْلها (٣)، فإن أدركتموها فعسى أن يُرُفع عنكم العذاب. فخرجوا يطلبونه، فلمّا رأوه على الجبل ذهبوا ليأخذوه، فأوحى الله تعالى إلى الجبل، فتطاول في السماء حتّى ما تناله الطير، وجاءَ صالح -﵇-، فلمّا رآه الفصيل\n_________\n(١) الرُّغاءُ: صوتُ الإبلِ رغا البعيرُ، والناقة تَرْغُو رُغاءً صوَّتت فضَجَّت.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٣٢٩ (رغا).\n(٢) اللَّبَّةِ: هي اللِّهْزِمةُ التي فوق الصدر، وفيها تُنْحَرُ الإِبل. انظر \"لسان العرب\" لابن منظور ١/ ٧٢٩ (لبب).\n(٣) الفَصِيل: ولد الناقة إِذا فُصِل عن أُمه.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٥٢١ (فصل).","vol":"12","page":427},{"text":"بكي حتّى سالت دموعه ثمّ رغا ثلاثا، وانفجرت الصخرة فدخلها، فقال صالح -﵇-: (لكل رغاة أجل يوم) (١) تمتّعوا في داركم ثلاثة أيام، ذلك وعد غير مكذوب (٢).\nوقال ابن إسحاق: اتبع السقب أربعة نفر من التسعة (٣) الذين عقروا الناقة، وفيهم مصدع بن مهرج، وأخوه ذؤاب (٤) بن مهرج، فرماه مصدع بسهم فانتظم قلبه، ثمّ جَرَّ برجله فأنزله، فألحقوا لحمه مع لحم أُمّه، فقال لهم صالح (٥): انتهكتم حرمة الله تعالى، فأبشروا بعذاب الله ونقمته، قالوا وهم يهزأون به: ومتى ذلك يا صالح؟ وما آية ذلك؟ وكان يسمّون فيهم الأيام فيوم (٦) الأحد أَوَّل، والاثنين أَهْوَن، والثلاثاء دُبَار، والأربعاء جُبَار، والخميس مُؤْنِس، والجمعة العَرُوبَة، والسبت شِيَار. وكانوا عقروا الناقة يوم الأربعاء، فقال لهم صالح -﵇- حين قالوا ذلك: تصبحون غداة مُؤْنِس ووجوهكم مصفرّة، ثمّ تصبحون يوم العَرُوبَة ووجوهكم محمرّة، ثمّ تصبحون يوم شِيَار ووجوهكم مسودّة، ثمّ يصبحكم العذاب يوم\n_________\n(١) في الأصل: لكل دعوة يوم. وما أثبته من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٢٨ عن ابن إسحاق ضمن سياق القصة بطولها.\n(٣) من (ت).\n(٤) في (ت): دأب.\n(٥) من (ت) و(س).\n(٦) من (س).","vol":"12","page":428},{"text":"الأوّل، فأصبحوا يوم الخميس ووجوههم مصفرّة، كأنّما طليت بالخَلُوق، صغيرهم وكبيرهم ذكرهم وأنثاهم، فأيقنوا العذاب وعرفوا أن صالحًا قد صدقهم، فطلبوه ليقتلوه، وخرج صالح -﵇- هاربًا حتّى لجأ إلى بطن من ثمود، يقال لهم: بنو غنم، فنزل على سيّدهم رجل منهم يقال له: نُفيل ويكنّى أبا هُدْب (وهو مشرك) (١) فغيّبه فلم يقدروا عليه، فعدوا على أصحاب صالح يعذّبونهم (٢) ليدلّوهم عليه، فقال رجل من أصحاب صالح -﵇- يقال له ميدع بن هرم: يا نبي الله إنّهم ليعذبونا لندلهم عليك أفندلهم؟ قال: نعم، فدلّهم عليه ميدع، فأتوا أبا هدب فكلّموه في ذلك، فقال: نعم عندي صالح، وليس لكم إليه سبيل، فأعرضوا عنه وتركوه، وشغلهم عنه ما أنزل الله تعالى بهم (٣) من عذاب، فجعل بعضهم يخبّر بعضًا ما يرون في وجوههم، فلما أمسوا صاحوا بأجمعهم: أَلا قد مضى يوم من الأجل، فلمّا أصبحوا اليوم الثاني إذا وجوههم محمرّة كأنّما خُضِبت بالدماء، فصاحوا وبكوا وعرفوا أنه العذاب، فلمّا أمسوا صاحوا بأجمعهم: أَلا قد مضى يومان من الأجل وحضركم العذاب، فلما أصبحوا اليوم الثالث، إذا وجوههم مسودّة كأنّما طُليت بالقار (٤)، فصاحوا جميعًا: أَلا قد حضركم العذاب،\n_________\n(١) من (ت) و(س).\n(٢) في الأصل: ليعذبوهم. وما أثبته من (ت) و(س).\n(٣) من (ت) و(س).\n(٤) القارُ والقيرُ: لغتان وهو شيء أَسود تطلي به الإِبل والسفن يمنع الماء أَن يدخل، =","vol":"12","page":429},{"text":"فلمّا كان ليلة الأحد خرج صالح -﵇- من بين أظهرهم، ومَنْ أسلم معه إلى الشام، فنزل رَمْلَة فلسطين (١). فلمّا أصبح القوم تكفّنوا وتحنّطوا، وكان حنوطهم الصَّبر (٢) والمَقر (٣)، وكانت أكفانهم الأنْطَاع (٤)، ثمّ ألقوا بأنفسهم بالأرض، فجعلوا يقلّبون أبصارهم إلى السماء مرّة وإلى الأرض مّرة، لا يدرون من أين يأتيهم العذاب، فلمّا اشتد الضحى من يوم الأحد أتتهم صيحة من السماء، فيها صوت كلّ صاعقة، وصوت كل شيء له صوت في الأرض، فقطّعت قلوبهم في صدورهم، فلم يبق منهم صغير ولا كبير إلاّ هلك، كما قال الله تعالى: ﴿فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ﴾ (٥) إلاّ جارية مقعدة، يقال لها: ذريعة بنت سِلْق، وكانت كافرة شديدة العداوة لصالح -﵇-، فأطلق\n_________\n= وهو يؤخذ من شجرة تسمى الصُّعُد، تذابُ فيُسْتَخْرَجُ منها القارُ.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٢٥١ (صعد)، ٥/ ١٢٤ (قير).\n(١) الرَّمْلَةُ: مدِينة معروفة فِي فِلسطِين غرب بيتِ المقدِسِ قرب الساحِلِ.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١٨).\n(٢) الصَّبِرُ: عُصَارة شجر مُرٍّ واحدته صَبِرَة وجمعه صُبُور.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٤٣٧ (صبر).\n(٣) في الأصل: والمغر. وما أثبته من (ت) وهو موافق لما في المصادر. والمَقِرُ: شبيه بالصَّبِرِ وليس به، وقيل هو الصَّبِرُ نفسه.\nانظر: \"لسان العرب\" لابن منظور ٥/ ١٨٢. (مقر)،\n(٤) الأنْطَاع جمع نِطْع: وهو ما يتخذ من الجلود.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٣٥٧ (نطع).\n(٥) الأعراف: ٧٨","vol":"12","page":430},{"text":"الله تعالى لها رجليها بعدما عاينت العذاب أجمع، فخرجت كأسرع ما رؤي قط، حتّى أتت قُرَحَ وهي وادي القُرى (١) فأخبرتهم بما عاينت من العذاب، وما أصاب ثمود (من العذاب) (٢)، ثمّ استسقت من الماء، فسُقيت فلمّا شرِبْت ماتت (٣).\nوروى أبو الزبير عن جابر بن عبد الله -﵁- قال: لمّا مر النبيّ -ﷺ- بالحِجْر في غزوة تبوك (٤) قال لأصحابه: \"لا يدخلن أحد منكم القرية، ولا تشربوا من مائهم، ولا تدخلوا على هؤلاء المعذّبين إلاّ أن تكونوا باكين، أن يصيبكم مثل الذي أصابهم\"، ثمّ قال: \"أمّا بعد فلا تسألوا رسولكم الآيات، هؤلاء قوم صالح سألوا رسولهم الآية، فبعث الله لهم الناقة، فكانت ترد من هذا الفَجّ (٥)، وتَصدُر\n_________\n(١) قُرَحُ: موضِع كان بِوادِي القُرى مِن صدرِهِ، فغلب عليهِ اسم العلا، لأنه أعلى الوادِي، وهو اليوم مدِينة العُلا.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٢٥٠).\n(٢) من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٢٩ عن ابن إسحاق ضمن سياق القصة بطولها.\n(٤) غزوة تبوك: هي آخر غزوات رسول الله -ﷺ- وكانت في رجب سنة تسع للهجرة حيث أمر أصحابه بالتهيؤ لغزو الروم وذلك في زمان من عسرة الناس وشدة من الحر وجدب من البلاد وحين طابت الثمار والناس يحبون المقام في ثمارهم. انظر: \"السيرة النبوية\" لابن هشام ٢/ ٥٢١.\nوتبوك: المدينة المعروفة وتبعد عن المدينة المنورة شمالا بـ (٧٧٨) كليو مترًا.\nانظر: \"المعالم الأثيرة لشراب (ص ٦٩)\n(٥) الفَجّ: الطريق الواسع بين الجبلين، والجمع فِجاج. =","vol":"12","page":431},{"text":"هن هذا الفَجّ، فتشرب ماءهم يوم وردها. وأراهم مرتقى الفصيل حين ارتقى في القارة، فعتوا عن أمر ربّهم، وعقروها فأهلك الله مَنْ تحت أديم السماء منهم في مشارق الأرض ومغاربها، إلاّ رجلا واحدًا يقال له: أبو رِغَال، وهو أبو ثقيف كان في حرم الله، فمنعه حرم الله من عذاب الله، فلما خرج أصابه ما أصاب قومه، فدفن ودُفن معه غُصن من ذهب\" وأراهم قبر أبي رِغَال. فنزل القوم فابتدروه بأسيافهم وبحثوا (١) عنه، فاستخرجوا ذلك الغصن، ثمّ قَنَّع (٢) رسول الله -ﷺ- رأسه، وأسرع السير حتّى جاز الوادي\" (٣).\nوقال بعض أهل العلم توفي صالح -﵇- بمكّة، وهو ابن ثمان\n_________\n= انظر: \"الصحاح\" للجوهري ١/ ٤٩٣\n(١) في الأصل: حثوا. وما أثبته من (ت) وهو موافق لما في المصادر.\n(٢) قَنَّعُ: غَطِّى رأسَه بردائه.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٢٩٧ (قنع).\n(٣) الحكم على الحديث:\nضعيف\nقال الألباني في \"سلسلة الأحاديث الضعيفة\" ٩/ ٣١٨ حديث (٤٣٣٣): وهذا إسناد ضعيف، رجاله ثقات رجال مسلم؛ غير أن أبا الزبير مدلس وقد عنعنه، ومعلوم أن المدلس لا يقبل حديثه إذا لم يصرح بالتحديث كما هو الواقع هنا. أهـ.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٢٣٢، ورواه عنه أحمد في \"المسند\": ٣/ ٢٩٦ رقم (١٤١٦٠)، والطبري في \"جامع البيان\": ٨/ ٢٣٠، كلاهما من طريقه، وأخرجه الحاكم في \"المستدرك\" ٢/ ٣٧١ جميعهم من طريق عثمان بن خثيم عن أبي الزبير عن جابر -﵁-.","vol":"12","page":432},{"text":"وخمسين سنة وأقام في قومه عشرين سنة (١).\n[١٣٧٦] وأخبرنا محمد بن عبد الله بن حمدون (٢)، قال: أخبرنا عبد الله بن محمد بن الحسن (٣)، قال: حدثنا عبد الله بن هاشم (٤)، قال: حدثنا وكيع بن الجراح (٥)، قال: حدثنا قتيبة أبو عثمان (٦)، عن أبيه (٧)، عن الضحاك بن مزاحم (٨) قال: قال رسول الله -ﷺ-: \" (يا عليّ) (٩) أتدري مَنْ أشقى الأوّلين؟ \" قال: قلت: الله ورسوله أعلم، قال: \"عاقر الناقة\"، قال: \"أتدري مَنْ أشقى الآخرين؟ \"\n_________\n(١) ذكره الطبري في \"تاريخ الرسل والملوك\" ١/ ١٤١ وقال: ومن أهل العلم من يزعم أن صالحا -﵇- ... الخ. وذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٤.\n(٢) ابن الفضل، أبو سعيد النيسابوري، العالم الزاهد الصالح.\n(٣) ابن الشرقي ثقة مأمون.\n(٤) ابن حيان العبدي، أبو عبد الرحمن الطوسي، ثقة.\n(٥) ابن مليح، أبو سفيان الكوفي، ثقة حافظ عابد.\n(٦) قتيبة بن قدامة بن عبد الرحمن الرؤاسي، أبو عثمان.\nروى عن أبيه عن الضحاك، وعنه وكيع، وذكره ابن حبان في الثقات.\nانظر: \"الجرح والتعديل\" ٧/ ١٤٠، و\"الثقات\" لابن حبان ٩/ ١٩.\n(٧) قدامة بن عبد الرحمن الرؤاسي. كوفي روى عن الضحاك، روى عنه ابنه قتيبة ومروان بن معاوية وعبد الواحد بن زياد وإبراهيم بن حميد الرؤاسي، ذكره ابن حبان في الثقات.\nانظر: \"الجرح والتعديل\" ٧/ ١٢٨، \"ثقات ابن حبان\" ٩/ ٢١، \"التاريخ الكبير\" للبخاري ٧/ ١٧٩.\n(٨) صدوق كثير الإرسال.\n(٩) من (ت).","vol":"12","page":433},{"text":"قال: قلت الله ورسوله أعلم، قال: \"قاتلك\" (١).\n_________\n(١) [١٣٧٦] الحكم على الإسناد:\nرجاله ثقات صحيح بشواهده، هذا الإسناد الذي ذكره المصنف: مرسل ضعيف، من مراسيل الضحاك. ولكن الحديث صحيح بشواهده الكثيرة عن جمع من الصحابة منهم: على نفسه، وعمار بن ياسر، وصهيب الرومي -﵁- جميعا.\nانظر: الصحيحة للألباني ٣/ ٧٨ حديث (١٠٨٨).\nالتخريج:\nأخرجه أحمد ٤/ ٢٦٣ من حديث عمار -﵁-، والنسائي في سننه الكبرى في خصائص علي ٥/ ١٥٣، والحاكم في \"المستدرك\" ٣/ ١٥١ وقال صحيح على شرط مسلم ولم يخرجاه.","vol":"12","page":434},{"text":"<span data-type=\"title\" id=toc-1404>٨٠ </span>- قوله -﷿-: ﴿وَلُوطًا﴾\nيعني وأرسلنا لوطًا، وقيل معناه: واذكر لوطًا، وهو لوط بن هاران ابن تارخ بن أخي (١) إبراهيم ﵉ (٢) ﴿إِذْ قَالَ لِقَوْمِهِ﴾ وهم أهل سَدُوم (٣)، وذلك أنّ لوطًا شخص من أرض بَابِل (٤) مع عمّه إبراهيم -﵇- مؤمنًا به مهاجرًا معه إلى الشام، فنزل إبراهيم -﵇- فلسطين، (وأنزل ابن أخيه) (٥) لوطًا -﵇- الأردن فأرسله الله إلى أهل سدوم فقال لهم: ﴿أَتَأْتُونَ الْفَاحِشَةَ﴾ (يعني: إتيان الذكران) (٦) ﴿مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ﴾ قال عمرو بن دينار: ما نزا ذكر على ذكر في الدنيا حتّى كان قوم لوط (٧).\n\n<span data-type=\"title\" id=toc-1405>٨١ </span>- ﴿إِنَّكُمْ لَتَأْتُونَ﴾\n(الفاحشة أي تأتون) (٨) ﴿الرِّجَالَ﴾ في أدبارهم ﴿شَهْوَةً مِنْ دُون\n_________\n(١) في الأصل: أخ. وما أثبته من (س) وهو موافق لما في المصادر وقواعد النحو.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٤.\n(٣) سَدُوم: أعظم مدينة من مدائن قوم لوط، على مقربة من الطرف الجنوبي للبحر الميت، جنوب الأردن حاليًا.\nانظر: \"الروض المعطار\" للحِمْيَري ١/ ٣٠٨.\n(٤) بَابِل: هِي مدِينة العِراقِ العظِيمة، وقد اندثرت بابِلُ، وآثارها ما زالت باقِية، تقع آثار بابِل بين النهرينِ، وهِي إلى الفُرَاتِ أقرب، فِي الجنوبِ مِن بغداد.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٣٩)\n(٥) في الأصل: نزل. وما أثبته من (ت) و(س).\n(٦) من (ت).\n(٧) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٣٤ عنه بنحوه.\n(٨) من (س).","vol":"12","page":435},{"text":"النِّسَاءِ﴾ يعني أدبار الرجال أشهى عندكم من فروج النساء ﴿بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ﴾ مشركون مجاوزون الحلال إلى الحرام.\nقال محمد بن إسحاق: كانت لهم ثمار وقرى لم يكن في الأرض مثلها فقصدهم الناس فآذوهم فعرض لهم إبليس (١) في صورة شيخ فقال: إن فعلتم بهم كذا وكذا نجوتم منهم فأبوا، فلما ألحّ الناس عليهم قصدوهم فأصابوا غلمانًا صباحًا فأخبثوا واستحكم فيهم ذلك (٢).\nقال الحسن: كانوا لا ينكحون إلاّ الغرباء (٣). وقال الكلبي: أوّل مَنْ عمل عمل قوم لوط إبليس الخبيث لأن بلادهم أخصبت فانتجعها أهل البلدان، فتمثّل لهم إبليس في صورة شاب، ثمّ دعا إلى دبره فنُكح في دبره، ثمّ عبثوا بذلك العمل، فلما كثر ذلك فيهم عجّت الأرض إلى ربّها، فسمعت السماء فعجّت إلى ربّها، فسمع العرش فعجّ إلى ربّه، فأمر الله (تعالى السماء) (٤) أن يحصبهم، وأمر الأرض أن يخسف بهم (٥).\n\n<span data-type=\"title\" id=toc-1406>٨٢ </span>- قوله تعالى: ﴿وَمَا كَانَ جَوَابَ قَوْمِهِ﴾\nإذ قال لهم ذلك ﴿إِلَّا أَنْ قَالُوا﴾ قال بعضهم لبعض ﴿أَخْرِجُوهُمْ﴾ يعني لوطًا وأهل دينه ﴿مِنْ قَرْيَتِكُمْ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ﴾. يتنزّهون\n_________\n(١) من (ت) و(س).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٥ عنه.\n(٣) المرجع السابق عنه.\n(٤) من (ت) و(س).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٥ عنه.","vol":"12","page":436},{"text":"ويتحرّجون عن أتيان أدبار الرجال وأدبار النساء.\n\n<span data-type=\"title\" id=toc-1407>٨٣ </span>- ﴿فَأَنْجَيْنَاهُ﴾\nيعنى لوطًا ﴿وَأَهْلَهُ﴾ المؤمنين، وقيل: أهله ابنتاه: زعوا، ورثا (١). ﴿إِلَّا امْرَأَتَهُ﴾ أهله فإنّها ﴿كَانَتْ مِنَ الْغَابِرِينَ﴾. يعني الباقين في العذاب، وقيل: معناه: كانت من الباقين والمعمّرين قبل الهلاك الذي قد أتى عليهم دهر طويل، فهرمت فيمن هرم من الناس، فهلكت مع مَنْ هلك من قوم لوط حين أتاهم العذاب، وإنّما قال: الغابرين ولم يقل: الغابرات لأنه أراد أنّها ممّن بقي مع الرجال فلمّا (٢) ضم ذكرها إلى ذكر الرجال قيل: من الغابرين، والفعل منه: غَبَر يَغْبُرُ غُبُورًا، وغَبْرًا إذا بقي (٣). قال الشاعر (٤):\nوَأَبِي الذِي فَتَحَ البِلادَ بِسِيْفِهِ ... فَأَذَلَّها لِبَنِي أَبَانَ الغَابرِ (٥)\nيعني الباقي. وقال أبو ذؤيب:\nفَغَبَرت بعدهم بعيش ناصب ... وإخال أنّي لاحق مستتبع (٦)\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٢/ ٢٣٧، إلا أنه قال: واسمهما زينا ورميا.\n(٢) في الأصل: فإن قبل. وما أثبته من (ت).\n(٣) ذكره الطبري في \"جامع البيان\" ٨/ ٢٣٦.\n(٤) هو: يزيد بن الحكم الثقفي.\n(٥) انظر: المرجع السابق.\n(٦) هذا البيت من قصيدة مشهورة له يرثي بها أولاده.\nانظر: \"خزانة الأدب\" للبغدادي ١/ ٤٢٠.","vol":"12","page":437},{"text":"<span data-type=\"title\" id=toc-1408>٨٤ </span>- ﴿وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا﴾\nيعني حجارة من سجّيل ﴿فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ﴾. وسنذكر القصّة بتمامها في موضعها إن شاء الله -﷿-.\n[١٣٧٧] أخبرنا أبو بكر محمد بن أحمد (بن محمد) (١) بن عقيل القطان (٢) قال أخبرنا أبو الفضل عبدوس بن الحسين بن منصور (٣) حدثنا أبو حاتم الرازي (٤) حدثنا أبو اليمان الحكم بن نافع الحمصي (٥) حدثنا صفوان بن عمرو (٦) قال: كتب عبد الملك بن مروان (٧) إلى أبي حبيب (٨) قاضي حمص (٩) يسأله: كم عقوبة اللوطي؟ فكتب أن عليه أن يُرمى بالحجارة، كما رجُم قوم لوط،\n_________\n(١) من (س).\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) محمد بن إدريس بن المنذر الحنظلي، أحد الأئمة الحفاظ الأثبات.\n(٥) ثقة ثبت.\nيقال إن أكثر حديثه عن شعيب مناولة.\n(٦) صفوان بن عمرو بن هرم السكسكي، أبو عمرو الحمصي (ت ١٥٥ هـ) أو بعدها. الإمام المحدث، الحافظ، وثقه العجلي، وأبو حاتم، والنسائي، وذكره ابن حبان في الثقات. قال ابن حجر: ثقة.\nانظر: \"التهذيب\" ٤/ ٤٢٨، و\"التقريب\" ١/ ٤٣٩.\n(٧) ابن الحكم بن أبي العاص الأموي، أبو الوليد المدني ثم الدمشقي كان طالب علم قبل الخلافة، ثم اشتغل بها فتغير حاله.\n(٨) الحارث بن مخمر أبو حبيب الظهري، الحمصي، ثقة.\n(٩) حِمص: المدينة المشهورة وتقع اليوم في وسط سوريا.\nانظر: \"المعالم الأثيرة\" لشراب (ص ١٠٣).","vol":"12","page":438},{"text":"فإن الله تعالى قال: ﴿وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا﴾ (١) وقال: ﴿وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِنْ سِجِّيلٍ﴾ (٢) فقبل عبد الملك ذلك منه وحسنه (٣).\nوروى عكرمة عن ابن عباس -﵄-.\nأن النبيّ -ﷺ- قال: \"من وجدتموه يعمل عمل قوم لوط فاقتلوا الفاعل والمفعول به\" (٤).\nوقال محمد بن المنكدر: كتب خالد بن الوليد إلى أبي بكر -﵁أنّه وجد رجلا في بعض ضواحي العرب ينكح كما تُنكح المرأة فشاور أصحاب رسول الله -ﷺ- في ذلك، فاجتمع رأيهم على أن يُحرقوه فأحرقه (٥).\n_________\n(١) الأعراف: ٨٤\n(٢) هود: ٨٢\n(٣) [١٣٧٧] الحكم على الإسناد:\nرجال الإسناد ثقات، ولم أجد في أبي بكر القطان وأبي الفضل عبدوس جرحا ولا تعديلا.\nالتخريج:\nأخرجه ابن أبي الدنيا في \"ذم الملاهي\" (ص ١١٠)، وابن حيان في \"أخبار القضاة\" ٣/ ٢١٠، وابن عساكر في \"تاريخ دمشق\" ١١/ ٤٧٣.\n(٤) الحكم على الحديث:\nصحيح. صححه الألباني في \"إرواء الغليل\" ٨/ ١٧.\nالتخريج:\nأخرجه أحمد بن حنبل في \"المسند\" ١/ ٣٠٠ (٢٧٣٢)، وأبو داود في الحدود: باب فيمن عمل عمل قوم لوط (٤٤٦٢)، وابن ماجه، في الحدود: باب من عمل عمل قوم لوط (٢٥٦١).\n(٥) أخرجه البيهقي في \"السنن الكبرى\" ٨/ ٢٣٢، وذكره السيوطي في \"الدر المنثور\" ٣/ ٦٢٦، وعزاه إلى ابن أبي الدنيا في \"ذم الملاهي\"، وابن المنذر، والبيهقي في =","vol":"12","page":439},{"text":"<span data-type=\"title\" id=toc-1409>٨٥ </span>- قوله -﷿-: ﴿وَإِلَى مَدْيَنَ﴾\nيعني وأرسلنا إلى ولد مدين وهو مدين بن إبراهيم خليل الرحمن وهم أصحاب الأيكة (١)، وقال قتادة: أرسل مرّتين إلى مدين وإلي أصحاب الأيكة (٢). ﴿أَخَاهُمْ شُعَيْبًا﴾ قال قتادة: هو شعيب بن نويب (٣). قال عطاء: هو شعيب بن توبة بن مدين بن إبراهيم -﵇- (٤).\nوقال ابن إسحاق: هو شعيب بن ميكيل بن يشجن بن مدين بن إبراهيم (٥)، واسمه بالسريانية يثروب، وأُمّه ميكيل بنت لوط، وكان شعيب أعمى، وكان يقال له خطيب الأنبياء لحسن مراجعته قومه، وكان قومه. أهل كفر بالله، وبخسوا المكيال والميزان (٦» فـ ﴿قَالَ﴾ لهم) (٧) ﴿يَاقَوْمِ اعْبُدُوا اللَّهَ﴾ ربي (٨) ﴿مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ قَدْ\n_________\n= \"شعب الإيمان\". وقال البيهقي عن هذا الأثر: مرسل، وكذا قال ابن حزم في \"المحلي\" ١١/ ٣٨٣ عن أسانيد هذا الأثر: كلها منقطعة ليس منهم أحد أدرك أبا بكر. أهـ.\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٣٧ قال: والأيكة هي الغيضة من الشجر.\n(٢) ذكره عبد الرزاق في \"تفسير القرآن\" ٣/ ٩ عنه.\n(٣) ذكره ابن عادل الدمشقي في \"اللباب\" ٩/ ٢١٠ عن عطاء.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٦ عنه.\n(٥) ذكره الطبري في \"جامع البيان\" ٨/ ٢٣٧، قال: وزعم أيضًا ابن إسحاق. . الخ\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٦.\n(٧) من (ت).\n(٨) من (س).","vol":"12","page":440},{"text":"جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ﴾ وهي مجيء شعيب ﴿فَأَوْفُوا﴾ فأتمّوا ﴿الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ﴾ ولا تظلموا الناس حقوقهم، ولا تنقصوهم إياهم ﴿وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا﴾ قال ابن عباس ﵄: كانت الأرض قبل أن يُبعث إليها شعيب رسولا، يُعمل فيها بالمعاصي، ويُستحلّ فيها المحارم، ويُسفك فيها الدماء بغير حقّها، فذلك فسادها، فلمّا بُعث إليها شعيب -﵇-، ودعاهم إلى الله صلحت الأرض، وكلّ نبيّ بُعث إلى قومه فهو صلاحهم (١) ﴿ذَلِكُمْ﴾ الذي ذكرت (لكم وأمرتكم به) (٢)، ﴿خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾. مصدقيّ بما أقول لكم.\n\n<span data-type=\"title\" id=toc-1410>٨٦ </span>- ﴿وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ﴾\nيعني على كل طريق. كقوله: ﴿إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (١٤)﴾ (٣) ﴿تُوعِدُونَ﴾ تُهددون (٤) ﴿وَتَصُدُّونَ عَنْ سَبِيلِ اللَّهِ﴾ دين الله ﴿مَنْ آمَنَ بِهِ وَتَبْغُونَهَا عِوَجًا﴾ زَيْغًا ونفاقا (٥)، وذلك أنّهم كانوا يجلسون على الطرق، فيُخبرون مَنْ قصد شعيبًا -﵇- ليُؤمن به، إنّ شعيبًا كذّاب، فلا يفتنّنك عن دينك، وكانوا يتوعدون المؤمنين\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٤٨.\n(٢) من (ت).\n(٣) الفجر: ١٤\n(٤) من (ت) و(س).\n(٥) من (ت).","vol":"12","page":441},{"text":"بالقتل ويخوّفونهم (١)، قال السدي وأبو روق: كانوا عشارين (٢). وقال عبد الرحمن بن زيد: كانوا يقطعون الطريق (٣).\nوقال النبيّ -ﷺ-: \"رأيت ليلة أُسري بي خشبة على الطريق، لا يمرّ بها ثوب إلاّ شقّته، ولا شيء إلاّ خرقته. فقلت: ما هذا يا جبريل؟ قال: هذا مثل أقوام من أُمّتك، يقعدون على الطريق فيقطعونه ثمّ تلا: ﴿وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ﴾ الآية (٤) \".\n﴿وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا فَكَثَّرَكُمْ﴾ فكثّر عددكم ﴿وَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ﴾ يعني آخر أمر قوم لوط.\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٧ عنه.\n(٢) ذكره ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٣٤٩ عن السدي.\nوالعَشّارون: هم الذين يأخذون المُكُوس والضَّرَائِب من الناس، وكانوا يأَخذون عُشْرَ أَموالهم ولذا سموا بالعشارين.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٥٦٨ (عشر)، ٦/ ٢٢٠ (مكس).\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٢٩ عنه.\n(٤) الحكم على الإسناد:\nضعيف.\nهذا الأثر من حديث طويل في الإسراء والمعراج من رواية أبي هريرة -﵁-، قال ابن كثير في تفسيره ٨/ ٤١٦: وهي مطولة جدًا وفيها غرابة. وقد ضعفه الألباني في \"ضعيف الترغيب والترهيب\" ١/ ١٩٨ كتاب الجهاد.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٨/ ٢٣٩، وفي ١٧/ ٣٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣١٠، والبيهقي في \"دلائل النبوة\" ٢/ ٣٩٨، والسيوطي في \"الدر المنثور\" ٣/ ١٩٠.","vol":"12","page":442},{"text":"<span data-type=\"title\" id=toc-1411>٨٧ </span>- ﴿وَإِنْ كَانَ طَائِفَةٌ مِنْكُمْ آمَنُوا بِالَّذِي أُرْسِلْتُ بِهِ وَطَائِفَةٌ لَمْ يُؤْمِنُوا فَاصْبِرُوا حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا وَهُوَ خَيْرُ الْحَاكِمِينَ (٨٧)﴾.\n\n<span data-type=\"title\" id=toc-1412>٨٨ </span>- قوله -﷿-: ﴿قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ﴾\nيعني: الرؤساء الذين تعظموا عن الإيمان به ﴿لَنُخْرِجَنَّكَ يَاشُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا﴾ لترجِعُنَّ إلى ديننا الذي نحن عليه، وتدعون دينكم، ﴿قَالَ﴾ شعيب: ﴿أَوَلَوْ كُنَّا كَارِهِينَ﴾. يعني ولو كنّا كارهين لذلك، فتجبروننا عليه، فأُدخلت الألف للاستفهام على ولو (١).\n\n<span data-type=\"title\" id=toc-1413>٨٩ </span>- ﴿قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إِنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إِذْ نَجَّانَا اللَّهُ مِنْهَا وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا﴾\nنرجع إليها بعد إذ أنقذنا الله منها ﴿إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّنَا﴾ يقول إلاّ أن يكون قد سبق لنا في علم الله ومشيئته، أن نعود فيها فيمضي حينئذ قضاء الله فينا، وينفذ حكمه وعلمه علينا ﴿وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا﴾ أحاط علمه بكل شيء، فلا يخفى عليه شيء كان، ولا شيء هو كائن ﴿عَلَى اللَّهِ تَوَكَّلْنَا﴾ فيما توعدوننا به. واختلف العلماء في قوله ﴿أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا﴾ وقوله: ﴿وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا﴾ فقال بعضهم: معناه أو لتدخلن، ولن يدخل فيها إلاّ أن يشاء الله ربّنا، فيضلنا بعد إذ هدانا (٢).\n_________\n(١) ذكر الطبري في \"جامع البيان\" ١٢/ ٥٦١.\n(٢) ذكره ابن أبى حاتم في \"تفسير القرآن العظيم\" ٦/ ١١٥ بنحوه.","vol":"12","page":443},{"text":"[١٣٧٨] وسمعت الحسن بن محمد بن الحسن الحبيبي (١) يقول: سمعت عليّ بن مهدي الطبري (٢) بها يقول: إنّ عدنا في ملّتكم. أي: صرنا، لأن العود يكون ابتداء ورجوعًا (٣). قال أُميّة بن أبي الصلت:\nتلك المكارم لا قَعْبَان من لبن ... شِيبا بماء فعادا بعد أبوالا (٤)\nأي صار الآن اللبن، لم يكن بولا قط.\n[١٣٧٩] وسمعت أبا القاسم الحبيبي (٥) يقول: سمعت أبا زكريا\n_________\n(١) قيل: كذبه الحاكم.\n(٢) علي بن مهدي بن علي بن مهدي الكسروي، أبو الحسن الأصفهاني الطبري.\nأحد الرواة العلماء النحويين الشعراء، مصنفا للكتب في أنواع العلوم، حافظا للفقه، والكلام، والتفاسير، والمعاني، وأيام العرب. عالمًا بكتاب العين خاصة، تلميذ الشيخ الأشعري صحبه وأخذ عنه، واتصل بأبي النجم المعتضدي مولى المعتضد.\nانظر: \"معجم الأدباء\" ١٥/ ٨٨، \"طبقات الشافعية\" للسبكي ٣/ ٤٦٦، و\"بغية الوعاة\" ٢/ ٢٠٨.\n(٣) [١٣٧٨] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم والطبري لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره النحاس في \"معاني القرآن\" ٣/ ٥٤ بنحوه.\n(٤) انظر: \"طبقات فحول الشعراء\" لابن سلام الجمحي ١/ ٢٦٢.\nوالقَعْبُ: القدَحُ الغَليظُ ويُجْمَع على قِعابٍ.\nانظر: \"العين\" للخليل ١/ ١٨٢\n(٥) قيل: كذبه الحاكم.","vol":"12","page":444},{"text":"العنبري (١) يقول: معناه إذ نجّانا الله منها في سابق علمه، وعند اللوح المحفوظ، والقلم (٢).\nوقال بعضهم: كان شعيب ومَنْ آمن معه في بَدْءِ أمرهم في تَقية مستخفين، ثمّ أظهروا أمرهم. فلذلك قال لهم قومهم: ﴿أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا﴾ لأنهم حسبوا أنّهم على ملّتهم (٣). وقيل إن هذا كله على أصحاب شعيب، دون شعيب -﵇- لأنّهم كانوا كفّارًا فآمنوا، فالخطاب لهم، وجواب شعيب عنهم لا عن نفسه؛ لأن شعيبًا -﵇- لم يكن كافرًا قط، وإنّما تناوله الخطاب لانضمام مَنْ فارق دينهم إليه (٤). ورأيت في بعض التفاسير أن الملّة هاهنا الشريعة، وكان شعيب عليها قبل نبوّته فلمّا نُبّئ فارقهم (٥)، ثمّ دعا شعيب على قومه إذ يئس من فلاحهم، فقال: ﴿رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ﴾ أي: اقض، وقال المُؤَرِّج: أفصل (٦). وقال ابن عباس ﵄: ما كنت أدري قوله (٧): ﴿رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ﴾ حتّى سمعت ابنة ذي يزن تقول لزوجها: تعال أفاتحك. أي:\n_________\n(١) ثقة مفسر.\n(٢) لم أجد من ذكره.\n(٣) ذكره الرازي في \"مفاتيح الغيب\" ١٤/ ١٨٤.\n(٤) ذكره النحاس في \"معاني القرآن\" ٣/ ٥٤ بنحوه.\n(٥) ذكره الرازي في \"مفاتيح الغيب\" ١٤/ ١٨٤.\n(٦) ذكره ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٤٦٢.\n(٧) من (ت).","vol":"12","page":445},{"text":"أقاضيك (١). وقال الفراء: أهل عُمان يسمّون القاضي الفاتح، والفتّاح (٢)، وذكر غيره أنّه بلغة مراد (٣). وأنشد لبعضهم (٤):\nأَلا أَبْلِغْ بَني عُصْم (٥) رَسُولًا ... فَإِنّي عَنْ فُتَاحَتِكُمْ غَنِيُّ (٦)\nأي حكمكم. ﴿وَأَنْتَ خَيْرُ الْفَاتِحِينَ﴾ أي: الحاكمين.\n\n<span data-type=\"title\" id=toc-1414>٩٠ </span>- ﴿وَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا﴾\nوتركتم دينكم ﴿إِنَّكُمْ إِذًا لَخَاسِرُونَ﴾.\nقال ابن عباس ﵄: مغبونون (٧).\nوقال عطاء: جاهلون (٨).\nوقال الضحاك: عجزة (٩).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢ عنه.\n(٢) انظر: \"معاني القرآن\" للفراء ١/ ٣٨٥.\n(٣) ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٢٢٠.\n(٤) للأسعر الجعفي شاعر جاهلي.\nانظر: \"العقد الفريد\" لابن عبد ربه ١/ ٤٠٩.\n(٥) في الأصل: عاصم. وما أثبته من (ت) و(س) وهو موافق لما في المصادر. وبنو عُصْم: رهط عمرو بن معدي كرب.\nانظر: \"سمط اللآلي\" للميمني ٢/ ٩٢٧\n(٦) انظر: \"لسان العرب\" لابن منظور ١١/ ٢٨١ (فتح).\n(٧) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٣٤٧ عنه.\n(٨) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٨ عنه.\n(٩) من (ت)، المرجع السابق عنه.","vol":"12","page":446},{"text":"<span data-type=\"title\" id=toc-1415>٩١ </span>- ﴿فَأَخَذَتْهُمُ الرَّجْفَةُ﴾\nقال الكلبي: الزلزلة (١)، وقال ابن عباس ﵄، وغيره من المفسّرين: فتح الله تعالى عليهم بابًا من أبواب جهنم، فأرسل عليهم ريحًا (٢) ومَدِةً وحرًّا (٣) شديدًا، وأخذ بأنفاسهم، فدخلوا أجواف البيوت، فدخل عليهم البيوت، ولم ينفعهم ماء وظل، وأنضجهم الحر، فبعث الله -﷿- سحابة فيها ريح طيّبة، فوجدوا برد الريح وطيبها وظل السحابة، فتنادوا (عليكم بها) (٤)، فخرجوا إلى البريّة، فلمّا اجتمعوا تحت السحابة رجالهم ونساؤهم وصبيانهم، ألهبها الله عليهم نارًا ورجفت بهم الأرض، فاحترقوا كما يحترق الجراد في (٥) المقلئ وصاروا رمادًا، وهو عذاب يوم الظلّة، فذلك قوله تعالى: ﴿فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ﴾ (٦) ميّتين (٧)، قال أبو العالية: دارهم منازلهم (٨). قال محمد بن مروان: كل شيء في القرآن دارهم فهو مدينتهم، وكلّ شيء ديارهم فهو عساكرهم (٩).\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٢/ ٢٦٥ عنه.\n(٢) من (ت).\n(٣) في (س): قرّةً وحرًا.\n(٤) في الأصل: عليهم. وما أثبته من (ت).\n(٥) من (ت).\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ٤ عن السدي بنحوه.\n(٧) من (ت) و(س).\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٤٢، ولم ينسبه.\n(٩) ذكره الماوردي في \"النكت والعيون\" ٢/ ٢٣٦ عنه.","vol":"12","page":447},{"text":"قال ابن إسحاق: بلغني أن رجلا من أهل مدين يُقال له عمر بن جلها لمّا رأى الظلّة فيها العذاب قال:\nيَا قَوْم إنَّ شُعَيْبًا مُرْسَل فَذَرُوا ... عنكم سُمَيْرًا وَعِمْرَانَ بْنَ شَدَّادِ\nإنّي أَرى [غَيْمَةً] يَا قَوْم قَدْ طَلَعَتْ ... تَدْعُو بِصَوْتٍ عَلَي ضَمّانة الوَادِي (١)\nوَإِنَّكمْ لَنْ تَرَوْا فِيهَا ضحا غد ... إلا الرَّقِيمَ يمشي بَيْنَ أنْجَادِ (٢)\nوسُمير وعمران: كاهنان، والرقيم كلب لهما (٣).\nوقال أبو عبد الله البجلي (٤):\n_________\n(١) في الأصل: عتبة. وما أثبته من (ت) وهو موافق لما في بعض المصادر.\nوفي \"جامع البيان\" للطبري ٩/ ٤ في الحاشية: غَبْيَة. قال العلامة أحمد شاكر: وهي: الدفعة الشديدة من المطر.\nفي (س): طمانة. وفي \"جامع البيان\" للطبري قال محققه:: صَمَّانَةِ. وهي: أرض صلبة ذات حجارة إلى جنب رمل، ولعل هذا هو الصواب فلم أجد لضمانة أو طمانة الوادي معنى يناسب سياق البيت.\n(٢) في ت: وإنه. وفي النسخ: ضحا. هكذا، وفي \"جامع البيان\" للطبري ١٢/ ٥٦٧ ضبطها الشيخ أحمد شاكر: ضَحَاءَ.\n(٣) ذكره الطبري في \"جامع البيان\" ١٢/ ٥٦٧ عنه.\n(٤) قال الشيخ أحمد شاكر في حاشية تحقيق تفسير الطبري ١٢/ ٥٦٨: لم أجد من يكني بها، ولكن روى أبو جعفر في تاريخه مثل هذا الخبر، في ذكر هلاك الملوك (١: ٩٩)، وإسناده يفسر هذا الإسناد قال: حدثنا ابن حميد قال، حدثنا سلمة بن =","vol":"12","page":448},{"text":"أبوجاد (١) وهوز وحطي (٢) وكلمن وسعفص (٣) وقرشت: أسماء ملوك مدين، وكان ملكهم يوم الظلة في زمان شعيب -﵇- كلمن. فقالت أخت كلمن (٤) تبكيه (حين هلك) (٥):\nكلَمُونٌ هَدَّ رُكْنِي ... هُلْكُهُ وَسْطَ المَحَلَّهْ (٦)\nسَيِّدُ القَوْمِ أَتَاهُ الـ ... حَتْفُ نَارًا وَسْطَ ظُلَّةْ\nجُعِلَتْ نَارًا عَلَيْهِمْ ... دَارُهُمْ كَالْمُضْمَحِلَّةْ (٧)\n_________\n= الفضل، عن يحيى بن العلاء، عن القاسم بن سلمان، عن العشبي قال: أبجد، وهوز، وحطي، وكلمن، وسعفص، وقرشت، كانوا ملوكًا جبابرة ... ويحيى بن العلاء البجلي، كنيته أبو سلمة، ويقال: أبو عمرو. ولم أجد كنيته أبو عبد الله، ولكن ظاهر هذا الإسناد يرجح أن أبا عبد الله البجلي، هو نفسه يحيى بن العلاء البجلي، والله أعلم.\n(١) في (س): أبجد.\n(٢) من (ت) و(س).\n(٣) في الأصل: صعفص. وما أثبته من (ت).\n(٤) واسمها: حالفه قال ابن الجوزي في \"المنتظم\" ١/ ٣٢٥: بنت كلمون، وفي رواية: أخت كلمون.\n(٥) من (س).\n(٦) في (س): كلمن.\n(٧) انظر: \"جامع البيان\" للطبري ٩/ ٤ - ٥، \"المنتظم\" لابن الجوزي ١/ ٣٢٥.","vol":"12","page":449},{"text":"قوله -﷿-: ﴿الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا﴾ أي: لم يعيشوا ولم ينزلوا ولم يقيموا ولم ينعموا فيها، وأصله من قولهم غَنِيتُ بالمكان إذا أقمت به. والمَغَانِي المنازل، واحدها مَغْنَى (١).\nقال لبيد:\nوَغَنِيتُ سَبْتًا [قَبْلَ] مَجْرى دَاحِسٍ ... لَوْ كَانَ للنِّفْسِ اللَّجُوجِ خُلُودُ (٢)\nوقال حاتم (٣):\nغَنِيْنَا زَمَانًا بالتَّصَعْلُكِ وَالغِنَي ... فَكُلًاّ سقَانَاه بكأْسَيْهِما الدَّهْرُ\nفَمَا زَادَنَا بَغْيًَا (٤) عَلَى ذِي قَرَابَةٍ ... غِنَانَا (٥) ولا أزْرى بأحْسَابِنَا الفَقْرُ (٦)\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٥٩.\n(٢) في الأصل: وقبل. بالواو وما أثبته من (س) وهو موافق لما في المصادر.\nانظر: \"ديوانه\" (ص ١٨)، \"جمهرة أشعار العرب\" لأبي الحطاب القرشي ١/ ٢٠٦. قال الشيخ أحمد شاكر في تحقيق \"جامع البيان\" للطبري ١٦/ ٢٠٤: مجرى داحس، هو الخبر المشهور عن داحس والغبراء وإجرائهما، وكانت بسببه الحرب بين عبس وذبيان أربعين سنة، وقوله: سبتًا، أي: دهرًا.\n(٣) في الأصل: أبو حاتم. وما أثبته من (ت)، وهو موافق لما في المصادر.\nوهو: حاتم بن عبد الله بن سعد بن الحشرج الطائي القحطاني، أبو عَدِي\n(٤) في الأصل: نارا. وما أثبته من (س) وهو موافق لما في المصادر.\n(٥) في الأصل: عيانا. وما أثبته من (ت) وهو موافق لما في المصادر.\n(٦) انظر: \"زهر الآداب وثمر الألباب\" للحصري ٣/ ٨٢٢، \"لسان العرب\" لابن منظور ١٠/ ٤٥٥ (صعلك).","vol":"12","page":450},{"text":"<span data-type=\"title\" id=toc-1416>٩٢ </span>- ﴿الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ﴾\nلا المؤمنين كما زعموا (في قولهم: ﴿لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ﴾ (١).\n\n<span data-type=\"title\" id=toc-1417>٩٣ </span>- ﴿فَتَوَلَّى﴾\nأي: أعْرَض ﴿عَنْهُمْ﴾ شعيب شاخص من بين أظهرهم حين أتاهم العذاب ﴿وَقَالَ يَاقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ فَكَيْفَ آسَى﴾ أحزن (٢) ﴿عَلَى قَوْمٍ كَافِرِينَ﴾ (حين يُعذّبون. يقال: أَسِيتُ آسي أَسي.) (٣)\nقال الشاعر (٤):\nأَسِيتُ على زيد ولم أدر ما فعل ... أحي فيرجى أم أتى دونه الأجل (٥)\nوالأسى الحزن، والأسى الصبر.\n\n<span data-type=\"title\" id=toc-1418>٩٤ </span>- قوله تعالى: ﴿وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَبِيّ﴾\nفيه إضمار واختصار يعني فكذبّوه ﴿إِلَّا أَخَذْنَا﴾ عاقبنا ﴿أَهْلَهَا﴾\n_________\n(١) من (س).\n(٢) من (ت) و(س).\n(٣) من (ت)، (س)، انظر: \"لسان العرب\" لابن منظور ١٤/ ٣٤ (أسا).\n(٤) حارثة بن شراحيل بن عبد العزى، والد زيد -﵁- الصحابي الجليل.\n(٥) انظر: المرجعين السابقين، ومطلع البيت فيهما: بكيت. وهو كذلك فيما اطلعت عليه من مصادر أخرى عديدة، وليس فيها: أسيت.\nكما استدل به المصنف.","vol":"12","page":451},{"text":"حين لم يُؤمنوا ﴿بِالْبَأْسَاءِ﴾ يعني البؤس والشدّة وضيق العيش ﴿وَالضَّرَّاءِ﴾ يعني الضر وسوء الحال (١)، وقيل: المرض والزمانة (٢). قال السدي: البأساء والضراء يعني الفقر والجوع (٣) ﴿لَعَلَّهُمْ يَضَّرَّعُونَ﴾ لكي يتضرعوا وينيبوا ويتوبوا.\n\n<span data-type=\"title\" id=toc-1419>٩٥ </span>- ﴿ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ﴾\nوهي البأساء والضراء والجدب والجوع ﴿الْحَسَنَةَ﴾ يعني النعمة والسعة والرخاء والخصب ﴿حَتَّى عَفَوْا﴾ (أي كثروا، وكثرت أموالهم وأولادهم، قال ابن عباس ﵄: عَفوا) (٤) يعني: جموا (٥). قال ابن زيد: يعني: كثروا كما يكثر النبات والريش (٦). وقال قتادة: حتى سروا (٧). وقال مقاتل بن حيان: حتى اشروا وبطروا، ولم يشكروا ربهم، وأصله من الكثرة. (٨) وقال النبيّ -ﷺ-: \"أحفوا الشوارب وأعفوا اللحي\" (٩).\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٢/ ٢٤٢.\n(٢) ذكره السمرقندي في \"بحر العلوم\" ١/ ٥٥٧، وعزاه للقتبي.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ٧ عنه.\n(٤) من (ت) و(س) وفي (س): وأثروا.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ٧ عنه.\n(٦) المرجع السابق عنه.\n(٧) المرجع السابق عنه.\n(٨) \"تفسير مقاتل\" ٢/ ٥٠ بنحوه.\n(٩) حديث صحيح: أخرجه مسلم في صحيحه كتاب الطهارة باب خصال الفطرة عن ابن عمر ﵄ (٢٥٩).","vol":"12","page":452},{"text":"وقال الشاعر (١):\nعفو من بعد اهلاك (٢) وكانوا ... زمانا ليس عندهم بعير (٣)\nوقال الآخر (٤):\nولَكِنَّا نُعِضُّ السَّيْفَ مِنْهَا ... بأسْوُقِ عَافِيَاتِ الشَّحْمِ كُومِ (٥)\n﴿وَقَالُوا﴾ من غَرتِهم، وغفلتهم، وجهلهم، ونقصان عقلهم ﴿قَدْ مَسَّ﴾ أصاب (٦) ﴿آبَاءَنَا الضَّرَّاءُ وَالسَّرَّاءُ﴾ كما أصابنا، يقول الله\n_________\n(١) لم أعرفه حسب بحثي واطلاعي.\n(٢) في س: إقلال.\n(٣) لم أجده.\n(٤) لبيد بن ربيعة.\nانظر: \"ديوانه\" (ص ١٩)\n(٥) في الأصل: كور. وما أثبته من (س) وهو موافق لما في المصادر.\nوهذا البيت من أبيات يفخر فيها بإكرامهم الضيف، ولا سيما في الشتاء، يقول إذا جاء الشتاء ببرده وقحطه: فَلا نتَجَاوَزُ العَطِلاتِ مِنْها ... إلى البَكْرِ المُقَارِبِ والكَزُوم ولكنّا نُعِضّ السَّيْف. . والضمير في منها للإبل. يقول: لا نتجاوز عند الذبح فندع النوق الطوال الأعناق السمينات، إلى بكر دنيء أو بكر هرم، ولكننا نعض السيف، أي نضرب بالسيف حتى يعض في اللحم بعراقيب السمينات العظام الأسنمة، وهي الكوم، جمع كوماء. قاله أحمد شاكر.\nانظر: \"جامع البيان\" للطبري ٤/ ٣٤٣ وتعليقات أحمد شاكر في الحاشية، \"لسان العرب\" لابن منظور ١١/ ٤٥٣ (عطل).\n(٦) من (ت).","vol":"12","page":453},{"text":"تعالى: ﴿فَأَخَذْنَاهُمْ بَغْتَةً﴾ فجأة، آمن ما كانوا ﴿وَهُمْ لَا يَشْعُرُونَ﴾. بنزول العذاب.\n\n<span data-type=\"title\" id=toc-1420>٩٦ </span>- قوله تعالى: ﴿وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوْا﴾\nأي: وحدوا الله وأطاعوه ﴿لَفَتَحْنَا﴾ لأنزلنا ﴿عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ﴾ يعني المطر، ﴿وَالْأَرْضِ﴾ يعني النبات، وأصل البركة المواظبة على الشيء، يقال: بارك فلان على فلان، إذا واظب عليه، وأراد تابعنا عليهم بالمطر والنبات والخصب ورفعنا عنهم القحط والجدب ﴿وَلَكِنْ كَذَّبُوا فَأَخَذْنَاهُمْ﴾ فعجلنا لهم العقوبة ﴿بِمَا كَانُوا يَكْسِبُونَ﴾. من الكفر والمعصية والأعمال الخبيثة.\n\n<span data-type=\"title\" id=toc-1421>٩٧ </span>- ﴿أَفَأَمِنَ أَهْلُ الْقُرَى﴾\nالذين كفروا وكذّبوا ﴿أَنْ يَأْتِيَهُمْ بَأْسُنَا﴾ عذابنا ﴿بَيَاتًا﴾ ليلا ﴿وَهُمْ نَائِمُون﴾. آمنين.\n\n<span data-type=\"title\" id=toc-1422>٩٨ </span>- ﴿أَوَأَمِنَ أَهْلُ الْقُرَى أَنْ يَأْتِيَهُمْ بَأْسُنَا ضُحًى﴾ نهارًا ﴿وَهُمْ يَلْعَبُونَ﴾.\nساهون لاهون.\n\n<span data-type=\"title\" id=toc-1423>٩٩ </span>- ﴿أَفَأَمِنُوا مَكْرَ اللَّهِ فَلَا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ﴾\nومعنى مكر الله: استدراجه إياهم، بما أنعم عليهم في دنياهم. وقال قتادة: مكر الله استدراجه بطول الصحة، وتظاهر النعمة (١)، وقال عطيّة: يعني أخذه وعذابه (٢).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٥٤ بنحوه، ولم ينسبه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٠ عنه.","vol":"12","page":454},{"text":"ويحكي أن رجلا سأل الشبلي عن معنى مكر الله فأنشأ الشبلي يقول:\nأحبك لا ببعضي بل بكلي ... وإن لم يُبقِ حبك لي حراكًا\nوبقبح من سواك الفعل عندي ... وتفعله فيحسن منك ذاكا\nفقال المسائل: أسأله عن آية من كتاب الله، ويجيبني ببيت شعر، فعلم الشبلي أنه لم يفطن ما قال، فقال: يا هذا مكره بهم تركه إياهم على ما هم فيه (١).\n\n<span data-type=\"title\" id=toc-1424>١٠٠ </span>- قوله تعالى: ﴿أَوَلَمْ يَهْدِ﴾\nقرأ أبو عبد الرحمن وقتادة ويعقوب في رواية زيد (نَهدِ) بالنون على التعظيم، والباقون بالياء على التفريد (٢).\nومعنى الآية أو لم يُبَيَّن ﴿لِلَّذِينَ يَرِثُونَ﴾ يستخلفون في ﴿الْأَرْضَ مِنْ بَعْدِ أَهْلِهَ﴾ بعد هلاك آخرين قبلهم، كانوا أهلها فساروا بسيرتهم، وعملوا أعمالهم، وعتوا على ﴿أَنْ لَوْ نَشَاءُ أَصَبْنَاهُمْ﴾ أهلكناهم\n_________\n(١) ذكره الألوسي في \"روح المعاني\" ٣/ ١٩٢ ولم يذكر المسؤول أو يعزو الأبيات، وهي تنسب لأبي نواس الحسن بن هانئ انظر: \"ديوانه\" ١/ ٦٦٢.\n(٢) قراءة (نهد) ذكرها البغوي في \"معالم التنزيل\" ٣/ ٢٦٠ عن قتادة ويعقوب، وابن عادل الدمشقي في \"اللباب\" ٩/ ٢٣٨ عنهما وعن مُجاهدٌ. وهي قراءة شاذة، ذكرها ابن خَالَويْه في \"مختصر في شواذ القرآن\" (ص ٥٠) ونسبها إلى ابن عباس ﵄، والسلمي.","vol":"12","page":455},{"text":"﴿بِذُنُوبِهِمْ﴾ كما أهلكنا من قبلهم ﴿وَنَطْبَعُ﴾ نختم ﴿عَلَى قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ﴾. الهدى ولا يقبلون الموعظة.\n\n<span data-type=\"title\" id=toc-1425>١٠١ </span>- قوله -﷿-: ﴿تِلْكَ الْقُرَى﴾\nهذِه القرى التي ذكرت لك يا محمد أمرها وأمر أهلها، يعني: قرى نوح، وعاد، وثمود، وقوم لوط، وشعيب ﴿نَقُصُّ عَلَيْكَ مِنْ أَنْبَائِهَا﴾ نخبرك أخبارها ﴿وَلَقَدْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ﴾ بالآيات والعلامات، والأمر والنهي ﴿فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا مِنْ قَبْلُ﴾ اختلفوا في تأويله: فقال أُبي بن كعب -﵁-: معناه (١) فما كانوا ليؤمنوا عند مجيء الرسل، بما سبق في علم الله، أنّهم يكذّبون به، يوم أقرّوا له بالميثاق حين أخذهم من صلب آدم (٢)، وقال ابن عباس ﵄ والسدي: يعني فما كان هؤلاء الكفار الذين أهلكناهم، ليؤمنوا عند إرسال الرسل بما كذبوا من قبل، يوم أخذ ميثاقهم حين أخرجهم من صلب آدم، فآمنوا كرهًا، وأقروا باللسان، وأضمروا التكذيب (٣). وقال مجاهد: معناه فما كانوا لو أحييناهم بعد هلاكهم ورددناهم إلى الدنيا، ليؤمنوا بما كذبوا به من قبل هلاكهم (٤)، كقوله -﷿-: ﴿وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ﴾ (٥).\n_________\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١١ عنه.\n(٣) المرجع السابق عنه.\n(٤) المرجع السابق عنه.\n(٥) الأنعام: ٢٨","vol":"12","page":456},{"text":"وقال يمان بن رياب: هذا على معنى أنّ كلّ نبي أنذر قومه بالعذاب، فما كانوا ليؤمنوا بما كذب به أوائلهم من الأُمم الخالية، بل كذّبوا كما كذب أولوهم (١)، نظيره قوله تعالى: ﴿كَذَلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (٥٢) أَتَوَاصَوْا بِهِ﴾ (٢).\nوقيل: معناه: ﴿وَلَقَدْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ﴾ يعني بالمعجزات والعجائب التي سألوهم، فما كانوا ليؤمنوا بعد ما رأوا الآيات والعجائب، بما كذبوا به من قبل رؤيتهم تلك العجائب (٣)، نظيره قوله -﷿-: ﴿قَدْ سَأَلَهَا قَوْمٌ مِنْ قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِهَا كَافِرِينَ <span data-type=\"title\" id=toc-1426>(١٠٢)﴾ </span>(٤) وقوله: ﴿وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ﴾ (٥). ﴿كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى قُلُوبِ الْكَافِرِينَ﴾. (أي كما طبع الله على قلوب كفار الأمم الخالية، التي أهلكهم، كذلك يطبع الله على قلوب الكافرين) (٦)، الذين كتب عليهم أن لا يؤمنون أبدا من قومك.\n\n١٠٢ - ﴿وَمَا وَجَدْنَا لِأَكْثَرِهِمْ مِنْ عَهْدٍ﴾\nأي: وفاء بالعهد، والعهد: الوصية والأمر، ﴿وَإِنْ وَجَدْنَا أَكْثَرَهُمْ\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦١ عنه.\n(٢) الذاريات: ٥٢ - ٥٣.\n(٣) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٣٥٤ بنحوه.\n(٤) المائدة: ١٠٢\n(٥) الإسراء: ٥٩\n(٦) من (ت).","vol":"12","page":457},{"text":"لَفَاسِقِينَ﴾ أي: ما وجدنا أكثرهم إلاّ فاسقين ناقضين العهد.\n\n<span data-type=\"title\" id=toc-1427>١٠٣ </span>- قوله تعالى: ﴿ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ﴾\nأي: من بعد قوم نوح وهود وصالح ولوط وشعيب ﵈ ﴿مُوسَى بِآيَاتِنَا﴾ بحجّتنا وأدلّتنا ﴿إِلَى فِرْعَوْنَ وَمَلَئِهِ فَظَلَمُوا﴾ فجحدوا وكفروا ﴿بِهَا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ﴾ كيف فعلنا بهم.\n\n<span data-type=\"title\" id=toc-1428>١٠٤ </span>- ﴿وَقَالَ مُوسَى﴾\nلمّا دخل على فرعون، واسمه قابوس في قول أهل الكتاب (١)، قال وهب: كان اسمه الوليد بن مصعب بن الريان، وكان من القبط (٢)، وعُمِّرَ أكتر من أربع مئة عام (٣)، ﴿يَافِرْعَوْنُ إِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ﴾ إليك، فقال له فرعون: كذبت! فقال موسى -﵇-:\n\n<span data-type=\"title\" id=toc-1429>١٠٥ </span>- ﴿حَقِيقٌ عَلَى أَنْ لَا أَقُولَ عَلَى اللَّهِ إِلَّا الْحَقّ﴾\nيعني أنا خليق بأن لا أقول على الله إلاّ الحق، فتكون (على) بمعنى (الباء)، كما يقال: رميت بالقوس، ورميت على القوس،\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ٣٨٣.\n(٢) القِبْط: هم سكان مصر القديمة، يقال: إنهم ينسبون إلى قبط بن قوط بن حام وقيل: إلى قبطي بن مصر، وعندما فتحت مصر دخل الكثير منهم في الإسلام، وتستعمل اليوم لتدل على أتباع الكنيسة الأرثوذكسية القبطية في مصر.\nانظر: \"اللباب في تهذيب الأنساب\" لأبي الحسن الجزري ٣/ ١٣، \"الموسوعة العربية العالمية\" ٢/ ٤٠٩.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٢.","vol":"12","page":458},{"text":"وجئت على حال حسنة (وبحال حسنة) (١)، يدل عليه، قراءة أبيّ والأعمش: (حَقِيقٌ عَلَي بِأَنْ لا أَقُولَ عَلَى اللهِ إِلا الحَقَّ) (٢). وقرأ عبد الله -﵁- (حَقِيقٌ أَلا أَقُوْلَ) (٣) وقال أبو عبيدة: معناه (٤): حريص على ألا أقول على الله إلاّ الحق، وقرأ شيبة ونافع: (حَقِيقٌ عَلَيّ) بتشديد الياء (٥) يعني حق واجب عليَّ ترك القول على الله إلاّ الحق.\n﴿قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِنْ رَبِّكُمْ﴾ يعني العصا.\n[١٣٨٠] سمعت أبا القاسم الحبيبي (٦) يقول: سمعت عليّ بن مهدي الطبري (٧) يقول: إنّه تعريض يقول حقيق عليك، فصرف\n_________\n(١) من (ت)، (س)، ذكره الطبري في \"جامع البيان\" ٨/ ١٣.\n(٢) ذكره البيضاوي في \"أنوار التنزيل\" ٣/ ٢١ عن أُبيّ، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٥٦ عنه وعن الأعمش. وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠)\n(٣) ذكره النحاس في \"معاني القرآن\" ٣/ ٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٥٦ كلاهما عن عبد الله، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٤) من (ت).\n(٥) ذكره الطبري في \"جامع البيان\" ٨/ ١٣ وأنه قراءة جماعة من أهل المدينة، وقال ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٣: واختلفوا في: (حقيق على أن) فقرأ نافع (عليَّ) بتشديد الياء وفتحها على أنها ياء الإضافة، وقرأ الباقون (على) على أنها حرف جر.\n(٦) قيل: كذبه الحاكم.\n(٧) لم يذكر بجرح أو تعديل.","vol":"12","page":459},{"text":"الخطاب (١). وحَقِيقٌ فعيل من الحق، يكون بمعنى الفاعل والمفعول (٢) ﴿فَأَرْسِلْ مَعِيَ بَنِي إِسْرَائِيلَ﴾ أي: أطلق عنهم، وخلهم يرجعوا إلى الأرض المقدسة.\nوقال وهب (٣): وكان سبب استعباد فرعون بني إسرائيل، أنّ فرعون موسى كان فرعون يوسف، فلما توفي يوسف -﵇-، وانقرضت الأسباط، وكثر نسلهم، غلبهم (٤) عليهم فرعون فاستعبدهم، فأنقذهم الله تعالى بموسى -﵇-، قال (٥): وكان بين اليوم الذي دخل يوسف -﵇- مصر، واليوم الذي دخلها موسى -﵇- (٦) رسولا أربعمائة عام (٧).\n\n<span data-type=\"title\" id=toc-1430>١٠٦ </span>- فـ ﴿قَالَ﴾\nفرعون مجيبًا لموسى -﵇- ﴿إِنْ كُنْتَ جِئْتَ بِآيَةٍ فَأْتِ بِهَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ﴾.\n_________\n(١) [١٣٨٠] الحكم على الحديث:\nأبو القاسم تكلم فيه الحاكم وشيخه لغوي لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجده.\n(٢) قال الخليل في كتاب \"العين\" ٦/ ٣: وحَقيقٌ فَعيلٌ في موضع مفعول.\n(٣) في الأصل: فرعون. وما أثبته من (ت) و(س).\n(٤) في (ت): سلط عليهم.\n(٥) من (ت).\n(٦) في الأصل: وكان بين. في هذا الموضع وهي زائدة.\n(٧) ذكره ابن جزي في \"التسهيل لعلوم التنزيل\" ١/ ٣١١ بنحوه.","vol":"12","page":460},{"text":"<span data-type=\"title\" id=toc-1431>١٠٧ </span>- ﴿فَأَلْقَى﴾\nموسى ﴿عَصَاهُ﴾ (من يده) (١) ﴿فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ﴾ قال ابن عباس ﵄، والسدي: حية عظيمة ذكر أشعر فاغرة (٢) فاها بين لحييها (٣) ثمانين ذراعا، واضعة لحيها الأسفل في الأرض، ولحيها الأعلى على سور القصر، ثمّ توجهت نحو فرعون لتأخذه (٤) فوثب فرعون من سريره وهرب منها، وأحدث ولم يكن يحدث قبل ذلك، وهرب الناس وصاحوا، وحملت هي على الناس، فانهزموا منها فمات منهم خمسة وعشرون ألفًا، قتل بعضهم بعضًا، ودخل فرعون البيت وصاح يا موسى خذها وأنا أؤمن بك، وأُرْسِل معك بني إسرائيل، فأخذها موسى -﵇-، فعادت كما كانت (٥)، ثمّ قال له فرعون: هل معك آية أُخرى، قال: نعم.\n\n<span data-type=\"title\" id=toc-1432>١٠٨ </span>- ﴿وَنَزَعَ يَدَهُ﴾ (٦)\nفأدخل يده جيبه، ثمّ نزعها منه ﴿فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ﴾. لها شعاع\n_________\n(١) من (ت) و(س).\n(٢) في الأصل: قاعدة. وما أثبته من (ت).\n(٣) اللَّحيان: العظمان اللذان فيهما منابت الأسنان من كلّ ذي لَحْيٍ.\nانظر: \"العين\" للخليل ٣/ ٢٩٦.\n(٤) في الأصل و(ت): ليأخذه. وما أثبته من (س)، وهو موافق لما في \"جامع البيان\" للطبري.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ١٤ عنهما مختصرًا، وذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٢ بنحوه.\n(٦) من (ت).","vol":"12","page":461},{"text":"غلب نور الشمس، وكان موسى -﵇- آدم (١)، ثمّ أدخلها جيبه فصارت يدًا كما كانت.\n\n<span data-type=\"title\" id=toc-1433>١٠٩ </span>- ﴿قَالَ الْمَلَأُ مِنْ قَوْمِ فِرْعَوْنَ إِنَّ هَذَا لَسَاحِرٌ عَلِيمٌ (١٠٩)﴾ (٢).\nيعنون أنّه يأخذ بأعين الناس، لخداعه إيّاهم حتّى يُخيّل إليهم العصا حيّة، والآدم أبيض، والشيء بخلاف ما هو به (٣)، ومنه قيل: سَحر المطر الأرض، إذا جاءها فقطع نباتها من أصولها، وقلب الأرض ظهرا لبطن، فهو يَسْحَرُها سِحْرًا، والأرض مسحورة، فشبه سحر الساحر به، لتخييله إلى (٤) من سحره أنّه يرى الشيء بخلاف ما هو به (٥)، ومنه قول ذي الرمة في صفة السَّراب:\nوَسَاحِرَة السَّراب مِنَ المَوَامِي ... تَرقَّصُ في نَوَاشِرِهَا الأرُومُ (٦)\n_________\n(١) الآدم في الناس: السُّمرة الشديدة، وقيل هو من أُدْمة الأَرض، وهو لَوْنُها، وقيل به سمي آدم أَبو البَشَر.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٨ (أدم).\n(٢) في الأصل و(س): لساحر مبين. والصواب ما أثبته كما هو في رسم المصحف.\n(٣) من (ت).\n(٤) من (ت) و(س).\n(٥) ذكره الطبري في \"جامع البيان\" ٨/ ١٦.\n(٦) في \"لسان العرب\": وساحِرة العُيون، وفي ديوانه: تَرَقَّصُ فِي عَسَاقِلِهَا.\nوالمَوامي وهي: المَفاوِزُ كما في \"اللسان\"، والعساقل: السراب، والأروم: الأعلام. قاله ابن حمدون في التذكرة، قال أحمد شاكر: قوله: ترقص في =","vol":"12","page":462},{"text":"<span data-type=\"title\" id=toc-1434>١١٠ </span>- ﴿يُرِيدُ أَنْ يُخْرِجَكُمْ﴾\nمعشر القبط ﴿مِنْ أَرْضِكُمْ﴾ مصر ﴿فَمَاذَا تَأْمُرُونَ﴾. هذا من قول فرعون للملأ، ولم يُذْكر فرعون كقوله تعالى: ﴿الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ * ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ﴾ (١) هذا من كلام يوسف، ولم يذكره.\n\n<span data-type=\"title\" id=toc-1435>١١١ </span>- ﴿قَالُوا﴾\nيعني الملأ ﴿أَرْجِهْ﴾ أحبسه ﴿وَأَخَاهُ﴾ هارون ولا تقتلهما ولا تؤمن بهما. وقال عطاء: أخِّره (٢). وهذا أعجب إليّ لأنّه قد علم أنه لا يقدر على حبسه، بعد أن رأئ من العصا واليد. ﴿وَأَرْسِلْ فِي الْمَدَائِنِ حَاشِرِينَ﴾. يعني الشرط، وكان له مداين، فيها السحرة عُدة للأشياء، إذا حزبه أمر أرسل اليهم.\n\n<span data-type=\"title\" id=toc-1436>١١٢ </span>- ﴿يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ (١١٢)﴾ (٣)\nقراءة أهل الكوفة (غير عاصم سحَّار) (٤) على التكثير، وقراءة\n_________\n= نواشرها، من نشر الشيء بسطه ومده، وعني به ما يمتد من السراب وينبسط؟ انظر: \"ديوانه\" (ص ٢٦٣)، \"جامع البيان\" للطبري ١٣/ ١٩ تحقيق أحمد شاكر، \"لتذكرة الحمدونية\" لابن حمدون ٥/ ٣٩٣، \"لسان العرب\" لابن منظور ١٢/ ١٣ (أرم)، ١٥/ ٣٠٠ (مومي).\n(١) يوسف: ٥١ - ٥٢\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ١٧ عنه.\n(٣) في الأصل: (بكل سحار).\nعلى قراءة أهل الكوفة، وما أثبته من (ت) و(س)، وهو موافق لما في رسم المصحف على قراءة حفص.\n(٤) من (ت) و(س).","vol":"12","page":463},{"text":"العامّة (بِكُلِّ سَاحِر) (١)، والفرق بين الساحر والسحّار، أن الساحر (٢) الذي يَعْلَم لا يُعلِّم، والسحّار الذي يَعْلَم ويُعَلّم (٣). وقال المؤرج: الساحر يكون سحره في وقت (دون وقت، والسحّار من يديم السحر) (٤). فإن غلبهم موسى صدقناه، وإن غلبوه علمنا أنه ساحر. قال ابن عباس ﵄، وابن إسحاق والسدي: قال فرعون لمّا رأى من سلطان الله في (اليد و) (٥) العصا (ما رأى) (٦): إنا لا نغالب موسى إلاّ بمَنْ هو منه، فاتخذ غلمانا من بني إسرائيل، فبعث بهم إلى قرية يقال لها: الفَرَمَا (٧) يعلّمونهم السحر، كما يعلّم\n_________\n(١) ذكره السمرقندي في \"بحر العلوم\" ٣/ ١٩٤ قال: وقرأ حمزة وعاصم في رواية أبي بكر والكسائي (بكل سَحَّار عليم) على وجه المبالغة في السحر، وقرأ الباقون بكل ساحر، وكذا قال ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٣ إلا أنه ذكر خلف العاشر ولم يذكرها عن عاصم.\n(٢) في الأصل: السحار. ولا يستقيم مع السياق، وما أثبته من (ت) و(س) وهو موافق لما في المصادر.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٤.\n(٤) المرجع السابق ولم يعزه.\n(٥) من (س).\n(٦) من (ت).\n(٧) الفَرَمَا أَوْ الطِّينَةُ: مدِينة بِمِصْرِ، تبعد عن ساحِلِ البحر الأَبْيَض بِقدرِ مِيلينِ، كان لها مِيناء عامِرٍ، يصِل إليها فرع مِن النَّيلِ ...، وكانت فِي عهدِ الفراعِنةِ حِصن مِصْرَ مِن جِهَةِ الشرقِ، وتعرف الآن بِتَلِّ الفَرَمَا.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٢٣٧).","vol":"12","page":464},{"text":"الصبيان الكِتَاب في الكتّاب، فعلّموهم سحرًا كثيرًا، وواعد فرعون موسى -﵇- موعدًا، فبعث فرعون إلى السحرة، فجاء بهم وجاء معلمهم معهم، فقال له: ماذا صنعت؟ قال: قد علمتهم سحرا لا يطيقه سحر أهل الأرض، إلاّ أن يكون (أمرا من السماء فإنّه لا طاقة لهم به (١). ثم بعث فرعون مكانه في مملكته، فلم يترك في سلطانه ساحرًا إلاّ أُتيَ به.\n\n<span data-type=\"title\" id=toc-1437>١١٣ </span>- ﴿وَجَاءَ السَّحَرَةُ فِرْعَوْنَ﴾\nاختلفوا في عدد السحرة الذين) (٢) جمعهم فرعون. قال مقاتل: كانت السحرة اثنين وسبعين ساحرًا، اثنان منهم (٣) من القبط، وهما رأسا القوم، وسبعون من بني إسرائيل (٤). وقال الكلبي: كانوا سبعين ساحرًا غير رئيسهم، وكان الذين يعلّمونهم رجلين مجوسيين، من أهل نِينَوى (٥). وقال كعب: كانوا اثني عشر ألفًا (٦). (وقال\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٨ - ١٩ عن ابن عباس -﵁-.\n(٢) من (ت) و(س).\n(٣) من (ت).\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٤ عنه.\n(٥) المرجع السابق عنه. نينَوى: كانت إحدى مدنِ العِرَاقِ المهِمةِ، ذات شهرةِ تارِيخِيةٍ، كان مِنها نبِي اللهِ يُونُس بن مَتَّى. وهي اليوم أطلال وآثار على الضَّفَّةِ اليسرى لِنهرِ دِجْلَةَ مقابلة مدِينة المَوْصِلِ.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي ١/ ٤٤١.\n(٦) أخرجه الطبري في \"جامع البيان\" ٨/ ١٩ عنه.","vol":"12","page":465},{"text":"السدي: كانوا بضعا وثلاثين (١). وقال عكرمة: كانوا سبعين ألفًا) (٢) وقال ابن المنكدر: كانوا ثمانين ألفًا (٣). وقال مقاتل: كان رئيس السحرة شمعون (٤). وقال ابن جريج: كان رئيسهم يوحنّه (٥)، فلمّا اجتمع السحرة ﴿قَالُوا﴾ لفرعون ﴿إِنَّ لَنَا لَأَجْرًا﴾ أي: جعلا ومالا وثوابًا ﴿إِنْ كُنَّا نَحْنُ الْغَالِبِينَ﴾.\n\n<span data-type=\"title\" id=toc-1438>١١٤ </span>- ﴿قَالَ﴾ فرعون ﴿نَعَمْ وَإِنَّكُمْ لَمِنَ الْمُقَرَّبِينَ﴾\nعندي في المنزلة، قال الكلبي: يعني أوّل مَنْ يدخل عليّ وآخر مَنْ يخرج (٦).\n\n<span data-type=\"title\" id=toc-1439>١١٥ </span>- ﴿قَالُوا﴾ يعني السحرة. ﴿يَامُوسَى إِمَّا أَنْ تُلْقِيَ﴾\nعصاك ﴿وَإِمَّا أَنْ نَكُونَ نَحْنُ الْمُلْقِينَ﴾ لعصيّنا وحبالنا.\n\n<span data-type=\"title\" id=toc-1440>١١٦ </span>- ﴿قَالَ﴾ موسى بل ﴿أَلْقَوْا﴾\nأنتم ﴿فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ﴾ أي: أرهبوهم (٧)، وأفزعوهم ﴿وَجَاءُوا بِسِحْرٍ عَظِيمٍ﴾ وذلك أنّهم ألقوا حبالا غلاظا،\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٤ عنه.\n(٢) من (ت) و(س).\nأخرجه الطبري في \"جامع البيان\" ٨/ ١٩ عنه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٤ عنه.\n(٤) المرجع السابق عنه.\n(٥) المرجع السابق عنه.\n(٦) المرجع السابق عنه.\n(٧) في (س): أي استدعوا رهبتهم حتى رهبهم الناس.","vol":"12","page":466},{"text":"وخُشُبا طُوالا فإذا هي حيّات كأمثال الجبال، قد ملأت الوادي من ذلك يركب بعضها بعضًا (١).\n\n<span data-type=\"title\" id=toc-1441>١١٧ </span>- ﴿وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَلْقِ عَصَاكَ﴾\nفألقاها ﴿فَإِذَا هِيَ تَلْقَفُ﴾ تبتلع، ومَنْ قرأ (تلْقَف) ساكنة اللام خفيفة القاف، فهو من لَقِفَ يلقف (٢)، ودليله قراءة سعيد بن جبير: (تَلْقَم) من لَقِم يَلْقم (٣)، ﴿مَا يَأْفِكُونَ﴾ ما يَكذِبون، وقيل: يقلبون ويزوّرون على الناس، فأكلت سحرهم كله (٤).\nفقالت السحرة: لو كان هذا سحرًا لبقت حبالنا وعصينا (٥)، فذلك قوله تعالى:\n\n<span data-type=\"title\" id=toc-1442>١١٨ </span>- ﴿فَوَقَعَ﴾ فظهر ﴿الْحَقُّ﴾\nقال النضر بن شميل: فوقع الحق أي: فَزعَهم، وصدّعهم كوقع المِيقَعة (٦) ﴿وَبَطَلَ مَا كَانُوا يَعْمَلُونَ﴾ من السحر.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٠ عن ابن إسحاق.\n(٢) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٣ من قراءة حفص.\n(٣) ذكره النحاس في \"معاني القرآن\" ٣/ ٦٣ وهي قراءة شاذة.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ٢١ عن قتادة مختصرا.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ٢١ عن ابن إسحاق.\n(٦) لم أجده. والمِيقَعةُ: المِطْرقةُ.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٤٠٢ (وقع).","vol":"12","page":467},{"text":"<span data-type=\"title\" id=toc-1443>١١٩ </span>- ﴿فَغُلِبُوا هُنَالِكَ وَانْقَلَبُوا صَاغِرِينَ﴾ وانصرفوا ﴿وَانْقَلَبُوا صَاغِرِينَ﴾ ذليلين مقهورين.\n\n<span data-type=\"title\" id=toc-1444>١٢٠ </span>- ﴿وَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ﴾\nلله حيث عرفوا أنّ ذلك أمر سماوي، وليس بسحر، وقال مقاتل: ألقاهم الله (١)، وقال الأخفش: من سرعة ما سجدوا كأنهم ألقوا (٢).\n\n<span data-type=\"title\" id=toc-1445>١٢١ </span>- ﴿قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ (١٢١)﴾\nفقال فرعون: إياي تعنون، فقالوا\n\n<span data-type=\"title\" id=toc-1446>١٢٢ </span>- ﴿رَبِّ مُوسَى وَهَارُونَ﴾.\nقال عطاء: وكان رئيس السحرة بأقصى مدائن الصعيد (٣)، وكانا (٤) أخوين، فلمّا جاءهما رسول فرعون، قالا لأُمّهما دُلّينا على قبر أبينا، فدلتهما عليه، فأتياه فصاحا باسمه فأجابهما، فقالا له: إن الملك وجه إلينا أن نقدم عليه، لأنّه أتاه رجلان ليس معهما رجال ولا سلاح ولهما عزّة ومنعة، وقد ضاق الملك من عزّهما، ومعهما عصا إذا ألقياها لا يقوم لها شيء، تبلع الحديد والحجر والخشب. فأجابهما أبوهما: انظرا إذا هما ناما، فإنّ قدرتما أن\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٦ عنه.\n(٢) ذكره أبو الليث السمرقندي في \"بحر العلوم\" ١/ ٥٦١ عنه.\n(٣) مَدَائن: جمع المَدِينة، وتجمع أيضًا بالتخفيف والتثقيل يقال: مُدْنٍ، ومُدُن.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٤٠٢ (مدن).\n(٤) في الأصل: وكانوا. وما أثبته من (ت) و(س).","vol":"12","page":468},{"text":"تسلا العصا فسلاّ، فإنّ الساحر لا يعمل سحره وهو نائم، فإن عملت العصا وهما نائمان، فذلك أمر (الرب وهو) (١) ربّ العالمين، ولا طاقة لكما بهما ولا للملك ولا لجميع أهل الدنيا، فَأَتَيَاهُما في خفية وهما نائمان ليأخذا العصا فقصدتهما العصا (٢).\nقال مقاتل: قال موسى -﵇- للساحر الأكبر: أتؤمن بِي إن غلبتك؟ . فقال: لآتينَ بسحر لا يغلبه سحر، ولئن غلبتني لأومنن بك، وفرعون ينظر (٣).\n\n<span data-type=\"title\" id=toc-1447>١٢٣ </span>- فـ ﴿قَالَ﴾ لهم ﴿فِرْعَوْنُ﴾\nحين آمنوا ﴿آمَنْتُمْ بِهِ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّ هَذَا لَمَكْرٌ﴾ صنيع وخديعة ﴿مَكَرْتُمُوهُ﴾ صنعتموه أنتم وموسي ﴿فِي الْمَدِينَةِ﴾ في مصر قبل خروجكم إلى هذا الموضع، ﴿لِتُخْرِجُوا مِنْهَا أَهْلَهَا﴾ بسحرك ﴿فَسَوْفَ تَعْلَمُونَ﴾ ما أفعل بكم.\n\n<span data-type=\"title\" id=toc-1448>١٢٤ </span>- ﴿لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ﴾\nوهو أن يقطع من كل شق طرفا. قال سعيد بن جبير: أوّل مَنْ قطع من خلاف فرعون (٤). ﴿ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ﴾ على شاطي نهر مصر.\n_________\n(١) من (س).\n(٢) لم أجده حسب بحثي واطلاعي.\n(٣) انظر: \"تفسير مقاتل\" ٢/ ٥٤.\n(٤) أخرجه ابن أبى حاتم في \"تفسير القرآن\" ٥/ ١٥٣٧ عنه.","vol":"12","page":469},{"text":"<span data-type=\"title\" id=toc-1449>١٢٥ </span>- ﴿قَالُوا﴾ يعني السحرة لفرعون ﴿إِنَّا إِلَى رَبِّنَا مُنْقَلِبُونَ﴾\nراجعون في الآخرة.\n\n<span data-type=\"title\" id=toc-1450>١٢٦ </span>- ﴿وَمَا تَنْقِمُ مِنَّا﴾\nقراءة العامّة بكسر القاف، وقرأ الحسن وابن محيصن بفتح القاف (١)، وهما لغتان نَقَمَ يَنْقِمُ ونَقِم يَنْقَمُ. قال الضحاك وغيره: وما تطعن علينا (٢). وقال عطاء: ما لنا عندك من ذنب، وما ركبنا منك مكروهًا تعذّبنا عليه (٣) ﴿إِلَّا أَنْ آمَنَّا بِآيَاتِ رَبِّنَا لَمَّا جَاءَتْنَا﴾ ثمّ فزعوا إلى الله تعالى، فقالوا ﴿رَبَّنَا أَفْرِغْ﴾ اصبب وأنزل ﴿عَلَيْنَا صَبْرًا﴾ حتّى لا نرجع كفارًا سحرة (٤) ﴿وَتَوَفَّنَا مُسْلِمِينَ﴾ واقبِضنا إليك على دين موسى، فأصبحوا كفارًا سحرة، وأمسوا شهداء بررة.\n\n<span data-type=\"title\" id=toc-1451>١٢٧ </span>- ﴿وَقَالَ الْمَلَأُ مِنْ قَوْمِ فِرْعَوْنَ أَتَذَرُ﴾\nأتدع ﴿مُوسَى وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ﴾ لكي يفسدوا عليك خدمك وعبيدك، وفي أرضك مصر ﴿وَيَذَرَكَ﴾ يعني: وليذرك. وروى سليمان التيمي عن أنس بن مالك -﵁- أنّه قرأ (ونذرك) بالنون\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٤١، وأبو حيان في \"البحر المحيط\" ٥/ ٤٢٣، كلاهما عن: الحسن وأبي حيوة وأبي اليسر وابن أبي عبلة، وهي قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٦ عنه.\n(٣) المرجع السابق عنه.\n(٤) من (ت).","vol":"12","page":470},{"text":"والنصب (١)، أخبروا عن أنفسهم أنهم يتركون عبادته، إن ترك موسى حيًّا فيصرفهم عنها (٢). وقرأ الحسن (ويذرُك) بالرفع على مستأنف (٣). أي: وهو يذرك، ﴿وَآلِهَتَكَ﴾ فلا يعبدك ولا يعبدها، قال ابن عباس ﵄: كان لفرعون بقرة يعبدها، وكان إذا رأى بقرة حسناء أمرهم أن يعبدوها، فلذلك أخرج السامري لهم (٤) عجلا (٥). وروى عمرو عن الحسن قال: كان لفرعون حنانة (٦)، معلقة في نحره (٧) يعبدها ويسجد عليها (٨).\nوروي عن ابن عباس -﵄- أيضًا أنه قال: كان فرعون صنع لقومه\n_________\n(١) ذكره الزمخشري في \"الكشاف\" ٢/ ٢٧٣، وابن عطية في \"المحرر الوجيز\" ٢/ ٤٤١، كلاهما عن أنس -﵁-.\nوهي قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٦٢ عنه.\n(٣) ذكره الطبري في \"جامع البيان\" ٨/ ٢٥، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٦٠ كلاهما عن الحسن، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٤) من (ت).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٧ عنه.\n(٦) في (ت): حنانة صنمة.\n(٧) في الأصل: نحرها. وما أثبته من (ت) و(س) وهو موافق لما في المصادر.\n(٨) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٤١ بمثله، وأخرجه الطبري في \"جامع البيان\" ٨/ ٢٥، وفيه: جُمَانة. بدلا من: حنانة. وهو كذلك عند ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٣٦٦. جميعهم عن الحسن إلا أنهم قالوا: ويسجد لها.","vol":"12","page":471},{"text":"أصنامًا صغارًا وأمرهم بعبادتها، وقال: أنا ربكم ورب (١) هذِه الأصنام، فذلك قوله: ﴿أَنَا رَبُّكُمُ الْأَعْلَى﴾ (٢) (٣).\nقال أبو عبيد: وبلغني عن الحسن أنه قيل له: هل كان فرعون يعبد شيئًا؟ ! قال: نعم إنْ كان ليعبد تيسًا (٤)! .\nوقرأ ابن عباس وابن مسعود -﵃- وبكر بن عبد الله والشعبي والضحاك وابن أبي إسحاق: (وإِلهتك) بكسر الألف (٥) (أي عبادتك) (٦)، فلا يعبدك كما نعبد. قالوا: لأن فرعون كان يُعبد ولا يَعبد (٧)، وقيل أراد بالآلهة الشمس وكانوا يعبدونها (٨)، قال عتبة بن شهاب (٩):\n_________\n(١) من (س).\n(٢) النازعات: ٢٤\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٤٤ عنه.\n(٤) المرجع السابق عنه إلا أنه زاد: في السر.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٥، وذكره النحاس في \"معاني القرآن\" ٣/ ٦٤، كلاهما عن ابن عباس -﵄-، وهي قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٦) من (ت) و(س).\n(٧) أخرجه ابن أبى حاتم في \"تفسير القرآن العظيم\" ٥/ ١٥٣٨ عن ابن عباس -﵁-.\n(٨) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٧ عنه.\n(٩) نسبه ابن منظور في \"لسان العرب\" وابن عاشور في \"التحرير والتنوير\": إلى مية بنت أم عتبة، ونسبه الأزهري في \"تهذيب اللغة\" إلى قُتيبة بن الحارث اليَربوعيّ، ونقل في اللسان عن أبي عبيدة قوله: هو لأم البنين بنت عتبة، ولم أجد من نسبه لعبتة بن شهاب ولا ترجمة له. =","vol":"12","page":472},{"text":"تَرَوَّحْنَا مِنَ اللَّعْباءِ (١) قصْرًا ... فأعْجَلْنَا الآلِهَةَ أنْ تَوُوبا (٢)\nيعنى الشمس.\nفـ ﴿قَالَ﴾ فرعون ﴿سَنُقَتِّلُ أَبْنَاءَهُمْ﴾ بالتشديد على التكثير، وقرأ أهل الحجاز بالتخفيف (٣) ﴿وَنَسْتَحْيِي نِسَاءَهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ﴾ غالبون، قال ابن عباس -﵄-: كان فرعون يُقَتِّل أبناء بني إسرائيل في العام الذي قيل فيه (٤) له: إنّه يولد مولود يذهب بملكك، فلم يزل يُقَتِّلهم حتّى أتاهم موسى -﵇- بالرسالة، وكان من أمره ما كان. فقال فرعون أعيدوا عليهم القتل، فأعادوا عليهم القتل، فشكت ذلك بنو إسرائيل إلى موسى -﵇- (٥).\n\n<span data-type=\"title\" id=toc-1452>١٢٨ </span>- فـ ﴿قَالَ﴾ لهم ﴿مُوسَى لِقَوْمِهِ اسْتَعِينُوا بِاللَّهِ وَاصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ﴾\nيعني أرض مصر ﴿يُورِثُهَا﴾ يُعطيها ﴿مَنْ يَشَاءُ مِنْ عِبَادِهِ﴾ وقرأ\n_________\n= انظر: \"تهذيب اللغة\" للأزهري ٦/ ٤٢٤، \"لسان العرب\" لابن منظور ١٣/ ٤٦٧ (أله)، \"التحرير والتنوير\" لابن عاشور ٢٤/ ٢٩٩.\n(١) في الأصل: الدهناء. وما أثبته من (ت)، وهو موافق لما في المصادر.\n(٢) اللَّعْباءُ: موضع سَبِخةٌ معروفة بناحية البحرين، بحِذاءِ القَطِيفِ وسِيفِ البحرِ.\nانظر: \"لسان العرب\" لابن منظور ١/ ٧٣٩ (لعب)، وقصْرًا: أي عَشِّيا، القَصر والعَصر: واحد، يقال: صلاة العصر وصلاة القصر.\nانظر: \"جمهرة اللغة\" لابندريد ١/ ٣٦٧.\n(٣) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٣.\n(٤) من (س).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٧ عنه.","vol":"12","page":473},{"text":"الحسن (يورّثها) بتشديد الراء (١)، والاختيار التخفيف (٢) لقوله: ﴿وَأَوْرَثْنَا الْقَوْمَ﴾ (٣)، ﴿وَأَوْرَثَنَا الْأَرْضَ﴾ (٤). ونحوها كثير. ﴿وَالْعَاقِبَةُ لِلْمُتَّقِينَ﴾ يعني النصر والظفر، وقيل: السعادة والشهادة، وقيل: الجنّة (٥).\nوروى عكرمة عن ابن عباس -﵄- قال: لما آمنت السحرة اتّبع موسى ست مائة ألف من بني إسرائيل (٦).\n\n<span data-type=\"title\" id=toc-1453>١٢٩ </span>- ﴿قَالُوا﴾ يعني قوم موسى إنا ﴿أُوذِينَا﴾\nبقتل الأبناء واستخدام النساء والتسخر، ﴿مِنْ قَبْلِ أَنْ تَأْتِيَنَا﴾ بالرسالة ﴿وَمِنْ بَعْدِ مَا جِئْتَنَا﴾ بالرسالة بإعادة القتل وأخذ المال والإتعاب في العمل. قال وهب: كانوا أصنافًا في أعمال فرعون، فأما ذو القوة منهم فيسلحون السواري من الجبال، وقد قرِحت أعناقهم وعواتقهم وأيديهم ودبرت ظهورهم من قطع ذلك ونقله، وطائفة أُخرى قد قرحوا (٧) من نقل الحجارة والطين، يبنون له\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٣/ ٤٤٢ وابن الجوزي في \"زاد المسير\" ٣/ ٢٤٥ كلاهما عن الحسن، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٢) في الأصل: التشديد. وما أثبته من (ت) و(س) وهو موافق للشاهدين بعده.\n(٣) الأعراف: ١٣٧\n(٤) الزمر: ٧٤\n(٥) ذكر هذِه الأقوال البغوي في \"معالم التنزيل\" ٣/ ٢٦٧.\n(٦) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٧ عنه.\n(٧) من (ت).","vol":"12","page":474},{"text":"القصور، وطائفة يلبنون اللبن ويطبخون الآجر، وطائفة نجارون وحدادون، والضعفة منهم عليهم الخراج ضريبة يؤدونها كل يوم، فمن غربت عليه الشمس قبل إن يؤدي ضريبته غلت يمينه إلى عنقه شهرًا، وأما النساء فيغزلن الكتان وينسجنه (١). فـ ﴿قَالَ﴾ قَالَ موسى -﵇- ﴿عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ﴾ فرعون ﴿وَيَسْتَخْلِفَكُمْ فِي الْأَرْضِ﴾ ويسكنكم مصر من بعدهم ﴿فَيَنْظُرَ كَيْفَ تَعْمَلُونَ﴾ فحقق الله تعالى ظن موسى -﵇- فغرق فرعون، واستخلفهم في ديارهم وأموالهم فعبدوا العجل.\n\n<span data-type=\"title\" id=toc-1454>١٣٠ </span>- قوله ﷿-: ﴿وَلَقَدْ أَخَذْنَا آلَ فِرْعَوْنَ بِالسِّنِينَ﴾\nبالجدوب والقحوط سنة بعد سنة. يقال منه أَسَنَّت القوم. أي: جدبوا. قال الشاعر (٢):\nعَمرُو العُلى هَشَم الثَّرِيدَ لِقَوْمه ... ورجالُ مَكّةَ مُسْنِتْوُن عِجافُ (٣)\n﴿وَنَقْصٍ مِنَ الثَّمَرَاتِ﴾ والغلات بالآفات والعاهات، قال كعب: يأتي على الناس زمان لا تحمل النخلة إلا ثمرة واحدة (٤)، قال قتادة:\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ١/ ٩١ عنه بنحوه.\n(٢) نسبه الطبري في \"تاريخ الرسل والملوك\" ٢/ ٢٥١ إلى مطرود بن كعب الخزاعي، ثم قال: وقال ابن الكلبي: إنما قاله ابن الزبعري. وكذا قال ابن كثير \"البداية والنهاية\" لابن كثير ٢/ ٢٥٣، وإلى أحدهما نسبته بقية المصادر.\n(٣) انظر: \"غريب الحديث\" لأبي عبيد ١/ ١٧٥، \"تهذيب اللغة\" للأزهري ٦/ ٩٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ٢٩ عنه.","vol":"12","page":475},{"text":"أما السنون فكان بباديتهم وأهل مواشيهم، وأما نقص من الثمرات فكان في أمصارهم (١) ﴿لَعَلَّهُمْ يَذَّكَّرُونَ﴾ فلم يذكروا.\n\n<span data-type=\"title\" id=toc-1455>١٣١ </span>- ﴿فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ﴾\nيعني الخصب والسعة والرخاء والعافية وكثرة الثمرات والغلات، فرأوا ما يحبون ﴿قَالُوا لَنَا هَذِهِ﴾ نحن أهلها وأحق بها، ولم يروها تفضلا وامتنانا ﴿وَإِنْ تُصِبْهُمْ سَيِّئَةٌ﴾ يعني الجدب والبلاء، ورأوا ما يكرهون ﴿يَطَّيَّرُوا﴾ يتشاءموا ﴿بِمُوسَى وَمَنْ مَعَهُ﴾ قالوا ما رأينا شرا وما أصابنا بلاء، حتى رأيناكم. وقرأ طلحة اليامي (تَطَيروا) بالتاء وتخفيف الطاء، على الفعل الماضي (٢).\nقال سعيد بن جبير ومحمد بن المنكدر كان ملك فرعون أربع مئة سنة، وعاش ثلاث مئة وعشرين سنة لايرى مكروها، ولو كان له في تلك المدة جوع يوم أو حمى ليلة أو وجع ساعة، لما ادعى الربوبية قط (٣). قال الله تعالى: ﴿أَلَا إِنَّمَا طَائِرُهُمْ عِنْدَ اللَّهِ﴾ يعني انصبائهم من الخصب والجدب والخير والشر.\nقال ابن عباس -﵄- مصائبهم عند الله (٤).\n_________\n(١) المرجع السابق عنه.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٤٣، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٦٤ كلاهما عن طلحة، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٨ عنهما.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٠ عنه.","vol":"12","page":476},{"text":"وقال ابن جريج الأمر من قِبل الله (١). وروي عن ابن عباس ﵄ أيضًا أنه قال: طائرهم ما قضي عليهم وقدر لهم (٢).\nوقرأ الحسن: ﴿أَلَا إِنَّمَا طَائِرُهُمْ عِنْدَ اللَّهِ﴾ بغير ألف (٣)، وهما بمعنى واحد، يقال. أي: طير جرى لك اليوم؟ قال الشاعر (٤):\nوكذاك الطير يجري ... بسعود ونحوس (٥)\nومن العرب من يقول: الطير جمع طائر، مثل: تاجر وتَجْر، وراكب ورَكْب (٦) ﴿وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ﴾ أن الذي أصابهم من الله.\n\n<span data-type=\"title\" id=toc-1456>١٣٢ </span>- ﴿وَقَالُوا﴾ يعني القبط لموسى -﵇- ﴿مَهْمَا تَأْتِنَا بِه﴾\nأي: كلما، و(مهما) (٧) شرط وجزاء. وكان في الأصل (ما)، (ما) الأولى: للجزاء، والثانية: للتأكيد، فحولت الألف الأولى (هاء) لتخفيف اللفظ، لأنها لو تركت كذلك لأشبهت الجحد (٨).\n_________\n(١) المرجع السابق عنه عن ابن عباس -﵁-.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٨ عنه.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٤٣ وذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٦٦ كلاهما عن الحسن. وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٤) ذكر القاضي التنوخي قصة لهذا البيت وعزاه إلى النعمان بن المنذر.\n(٥) انظر: \"الفرج بعد الشدة\" للتنوخي ٤/ ٤١٣.\n(٦) ذكره ابن عادل الدمشقي في \"اللباب\" ٥/ ٢٤٥ وعزاه للأخفش.\n(٧) في الأصل: ومتى. ولا تصح، وما أثبته من (ت).\n(٨) ذكره النحاس في \"إعراب القرآن\" ٢/ ١٤٦ وعزاه للخليل الفراهيدي.","vol":"12","page":477},{"text":"وقال الكسائي: هو (مه) كلمة النهي ضمت إليها (ما) الجزاء فوصلت (١).\nوقال ابن زيد (ما) تأتنا، والثانية زائدة (٢) ﴿مِنْ آيَةٍ﴾ علامة ﴿لِتَسْحَرَنَا بِهَا﴾ لتنقلنا بها عما نحن عليه من دين فرعون.\n﴿فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ﴾ مصدقين.\n\n<span data-type=\"title\" id=toc-1457>١٣٣ </span>- قوله -﷿-: ﴿فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ﴾\nقال ابن عباس -﵄-: كان أول الآيات الطوفان، وهو الماء أرسل الله تعالى عليهم السماء (٣).\nوروى الضحاك عن ابن عباس -﵄- قال: الطوفان الغرق (٤).\nوقال عطاء ومجاهد الطوفان الموت (٥).\nوروت كذلك عائشة ﵂ عن النبي -ﷺ- (٦).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٦٧ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٠ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٠ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٠ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٠ عنهما.\n(٦) الحكم على الحديث:\nضعيف.\nقال ابن حجر في \"فتح الباري\" ٨/ ١٥٥: وعند ابن مردويه بإسنادين ضعيفين عن عائشة مرفوعا الطوفان: الموت، وأخرجه الطبري في \"جامع البيان\" ١٣/ ٥١ بإسنادين، وحكم عليهما أحمد شاكر أيضًا بالضعف.","vol":"12","page":478},{"text":"ويقال: هو الموت الذريع الجارف (١).\nوقال وهب بن منبه: الطوفان الطاعون بلغة اليمن أرسل الله تعالى الطوفان على أبكارآل فرعون، في ليلة فاقعصهن، فلم يبق منهم إنسانا ولا دابة (٢).\nوقال أبو قِلابة: الطوفان الجدري، وهم أول من عذبوا به، فبقي في الأرض (٣).\nوقال مقاتل: الطوفان هو الماء، طفا فوق حروثهم (٤).\nوقال الأخفش والمؤرج: هو السيل الشديد (٥).\nوقال بعضهم: هو كثرة المطر والريح (٦). قال الشاعر (٧):\nتُضْحِي إذَا العِيسُ أَدْرَكْنَا نَكَائِثَهَا ... خَرْقَاءَ يَعْتَادُهَا الطُّوفَانُ والزُّؤُدُ (٨)\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٨/ ٣١ - ٣٢ ولم يعزه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٩ عنه مختصرا.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٩ عنه.\n(٤) انظر: \"تفسير مقاتل\" ٢/ ٥٧.\n(٥) ذكره الطبري في \"جامع البيان\" ٨/ ٣١ - ٣٢ ولم يعزه.\n(٦) ذكره الطبري في \"جامع البيان\" ٨/ ٣١ - ٣٢.\n(٧) هو: الراعي عبيد بن حصين، من قصيدة له طويلة يمدح عبد الملك بن مروان.\n(٨) نكائثها: جمع نكيثة، يقال بلِغَت نَكِيثَةُ البعير إِذا جَهِدَ قوَّتَه، وخرقاء: صفة للناقة التي لا تتعهد مواضع\nقوائمها. يصف ناقته بالحدة حتى كأنها مجنونة، إذا تعبت العيس بقيت لها قوتها.\nانظر: تعليق أحمد شاكر في حاشية \"جامع البيان\" للطبري ١٣/ ٥٣، \"لسان العرب\" لابن منظور ٢/ ١٩٦ (نكث)، ١٠/ ٧٣ (خرقاء).","vol":"12","page":479},{"text":"(والزُّؤُدُ: الفزع) (١). وقال أبو النجم:\nومد طوفان فبات مُدَدَا ... شهرا شآبيب وشهرا بَرَدا (٢)\nوروى أبو ظبيان عن ابن عباس -﵄- قال: الطوفان (أمر من) (٣) أمر الله طاف بهم، ثم قرأ: ﴿فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (١٩)﴾ [القلم: ١٩] (٤) (٥).\nوأما من طريق اللغة فقال نحاة الكوفة: هو مصدر كالرُّجْحَان والنُّقْصَان لا يجمع، وقال أهل البصرة: هو جمع وواحدها طوفانة (٦).\nقوله -﷿-: ﴿وَالْجَرَادَ وَالْقُمَّلَ﴾ اختلفوا فيه، فروى سعيد بن جبير عن ابن عباس -﵄- قال: القُمَّل هو السوس الذي يخرج من الحنطة (٧).\nوروى علي بن أبي طلحة عن ابن عباس -﵄- قال: القمل الدَّبَى (٨).\n_________\n(١) من (ت) انظر: \"لسان العرب\" لابن منظور ٣/ ١٩٢ (زأد).\n(٢) عند الطبري في \"جامع البيان\" (فَبَثَّ) بدلا من (فبات).\nقال أحمد شاكر: لم أجده في مكان آخر.\nوالشآيب: جمع شؤبوب، وهي: الدفعة من المطر، ويقال: لا يقال للمطر شآبيب، إلا وفيه برد.\nانظر: حاشية \"جامع البيان\" للطبري ١٣/ ٥٤، \"لسان العرب\" لابن منظور ١/ ٤٧٩ (شأب).\n(٣) من (ت).\n(٤) القلم: ١٩\n(٥) أخرجه الطبري في \"جامع البيان\" ٨/ ٣١ عنه.\n(٦) ذكره الطبري في \"جامع البيان\" ٨/ ٣٢.\n(٧) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٢ عنه.\n(٨) المصدر السابق عنه.","vol":"12","page":480},{"text":"وقال مجاهد والسدي وقتادة والكلبي: الجراد الطيارة التي لها أجنحة، والقمل الدَّبَى الصغار التي لا أجنحة لها (١).\nوروى مَعْمَر عن قتادة قال: القمل أولاد الجراد (٢).\nوقال عكرمة: هي بنات الجراد (٣).\nوقال ابن زيد: القمل البراغيث (٤).\nوقال سعيد بن جبير والحسن: القمل دواب سود صغار (٥).\nوقال عطاء الخرساني: هو القَمْل (٦). وبه قرأ الحسن (والقَمْل) بفتح القاف وجزم الميم (٧).\nوقال أبو عبيدة والأخفش: هو الحَمْنان، وهو ضرب من القِرْدان (٨) يشبه الحَلَم، يقال: إن الحَلَمَة تتفقأ من ظهرها، فيخرج منه القَمْقام، وهو أصغر ما رأيته مما يمشي قط، ويتعلق بالإبل، فإذا امتلأ سقط بالأرض، وقد عظم ثم يضمر حتى يذهب دمه،\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٠ عنهم\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٣ عنه.\n(٣) المصدر السابق عنه.\n(٤) المصدر السابق عنه.\n(٥) المصدر السابق عنه.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٠ عنه.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٠، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٧٠ كلاهما عنه. وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٨) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٢٦. \"جامع البيان\" للطبري ٨/ ٣٣.","vol":"12","page":481},{"text":"فيكون قِرادا، ثم يتعلق بالإبل ثانية فيكون حَلَمة (١).\nقال أبو العالية: أرسل الله الحَمْنان على دوابهم فأكلها، حتى لم يقدروا على الميرة (٢).\nقال الفراء: لم نسمع للقمل بواحدة. وقال الأحمر: واحدتها قَملة (٣). قال الشاعر (٤):\nأرسلَ الذَّرَّ والجرادَ عليهم ... وَعَذَابًَا فأهلكَتْهُمْ ومُورا (٥)\nيعني الريح والتراب.\nوحكى محمد بن جرير عن بعضهم أن القُمَّل دابة يُشْبِه القَمْل تأكل الإبل، وهي التي عناها الأعشى بقوله:\nقَومًا يُعالِجُ قُمَّلًا أَبناؤُهُم ... وَسَلاسِلًا أُجُدًا وَبابًا مُؤصَدا (٦)\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) ذكر الطبري في \"جامع البيان\" ٨/ ٣٣ أن الفراء كان يقول: لم أسمع فيه شيئًا، فإن لم يكن جمعًا، فواحده قامل، مثل: ساجد وراكع، وإن يكن اسمًا على معنى جمع، فواحدته: قملة.\n(٤) أميّةُ بن أبي الصَّلت.\nانظر: \"الحيوان\" للجاحظ ٦/ ١٥٠ ولم أجده في ديوانه.\n(٥) انظر: \"الحيوان\" للجاحظ ٦/ ٤٣٩، وفيه (وسِنِيْنًا) بدلا من (وَعَذَابًَا).\n(٦) انظر: ديوانه: (١٥٤)، \"جامع البيان\" للطبري ٨/ ٣٣. أُجُدًا: وثيقة محكمة.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٧٠ (أجد) والبيت أيضًا في \"لسان العرب\" ١١/ ٥٦٨ (قمل).","vol":"12","page":482},{"text":"﴿وَالضَّفَادِعَ وَالدَّمَ﴾ ذِكْرُ صفة (١) تنزيل هذِه الآيات وتفصيلها، قال ابن عباس ﵄ وسعيد بن جبير وقتادة ومحمد بن إسحاق وابن يسار (٢) -دخل كلام بعضهم في بعض- قالوا: لما آمنت السحرة، رجع فرعون عدو الله مغلوبا معلولا (٣)، ثم أبى هو وقومه إلا الإقامة على الكفر والتمادي في الشر، فتابع الله -﷿- عليهم بالآيات، وأخذهم بالسنين، ونقص من الثمرات، فلما عالج موسى -﵇- منهم بالآيات الأربع: العصا واليد والسنين ونقص من الثمار، دعا فقال: يارب إن عبدك فرعون علا في الأرض، وبغى وعتا وإن قومه قد نقضوا عهدك، وأخلفوا وعدك، رب فخذهم بعقوبة تجعلها لهم نقمة، ولقومي عظة ولمن بعدهم من الأمم الباقية آية وعبرة. فبعث الله -﷿- عليهم الطوفان، وهو الماء أرسل الله تعالى عليهم السماء حتى كادوا أن يهلكوا، وبيوت بني إسرائيل وبيوت القبط مشتبكة مختلطة بعضها في بعض، فامتلأت بيوت القبط ماء (٤)، حتى قاموا في الماء إلى تراقيهم (٥)، من جلس منهم غرق، ولم\n_________\n(١) في (س): قصة.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٤ - ٣٩ مروياته عنهم وعن ابن يسار وهو الحسن البصري، وذكره البغوي في \"معالم التنزيل\" ٣/ ٢٦٩ عنهم ولم يذكر الحسن.\n(٣) في (س): معلولا مقهورا.\n(٤) من (ت).\n(٥) التراقي: جمع التَّرْقُوَةُ وهي عظم بين ثُغرة النحر والعاتق من الجانبين.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٢.","vol":"12","page":483},{"text":"يدخل بيوت بني إسرائيل من الماء قطرة، وفاض الماء على وجه أرضهم وركد، لا يقدرون على أن يحرثوا ولا يعملوا شيئا حتى جهدوا، ودام عليهم ذلك سبعة أيام من السبت إلى السبت، فقالوا لموسى -﵇-: ادع لنا ربك يكشف عنا المطر، فنؤمن لك ونرسل معك بني إسرائيل، فدعا ربه فرفع عنهم الطوفان، فلم يؤمنوا ولم يرسلوا معه بني إسرائيل، وعادوا بشر ما بحضرتهم، فأنبت الله تعالى لهم في تلك السنة شيئًا لم ينبته (لهم قبل ذلك من الكلأ والزرع والثمر وأعشبت بلادهم وأخصبت) (١)، فقالوا: هذا ما كنا نتمنى، وما كان هذا الماء (٢) إلا نعمة علينا وخصبا، وما يسرنا أنا لم نمطر، فأقاموا شهرا في عافية، فبعث الله تعالى عليهم الجراد، فأكلت عامة زروعهم وثمارهم وأوراق الشجر وأنواع الزهر، حتى إنْ كانت لتأكل الأبواب، وسقوف البيت والخَشب والثياب والأمتعة ومسامير الأبواب من الحديد، حتى تقع دورهم، وابتلي الجراد بالجوع فجعلت لا تشبع، غير أنه لايدخل بيوت بني إسرائيل، ولا يصيبهم من ذلك شيء، فعجوا وضجوا، وقالوا: ياموسى ادع لنا ربك لئن كشفت عنا الرجز لنؤمنن لك، ولنرسلن معك بني إسرائيل، وأعطوه عهد الله (٣) وميثاقه، فدعا موسى -﵇-، فكشف\n_________\n(١) من (ت).\n(٢) من (ت).\n(٣) تكررت في الأصل مرتين، ولم تتكرر في (ت) و(س) ولعله خطأ من الناسخ.","vol":"12","page":484},{"text":"الله تعالى عنهم الجراد بعدما أقام عليهم سبعة أيام من السبت إلى السبت. ويقال: إن موسى -﵇- برز إلى الفضاء، فأشار بعصاه نحو المشرق والمغرب، فرجعت الجراد من حيث جاءت، حتى كأن لم يكن قط، وكان قد بقيت من زروعهم وغلاتهم بقية، فقالوا: قد بقي لنا ما هو كافينا، وما نحن بتاركي ديننا، ولا نرسل معك بني إسرائيل، ولم يفوا بما عهدوا، وعادوا إلى أعمالهم السوء، فأقاموا شهرا في عافية، ثم بعث الله -﷿- عليهم القمل، وأمر موسى -﵇- أن يمشي إلى كثيب أعفر (١)، بقرية من قرى مصر، تدعى عين الشمس (٢) فمشى موسى -﵇- إلى (٣) ذلك الكثيب وكان أهيل (٤) عظيما، فضربه بعصاه فانثال (٥) عليهم قمَّلا، فتتبع ما بقي من حروثهم وأشجارهم ونباتهم، فأكله ولحس الأرض كلها، وكان\n_________\n(١) العُفْرة: غُبْرة في حُمْرة، يقال: عَفِرَ عَفَرًا وهو أَعْفَرُ.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٥٨٣ (عفر).\n(٢) عين شمس: من المدن المصرية القديمة، يقال إن بها مساكن لفرعون، وبها آثار عجيبة، وهي اليوم جزء من القاهرة.\nانظر: \"البلدان\" لليعقوبي ١/ ٤١، \"تعريف بالأماكن الواردة في البداية والنهاية\" ٢/ ١٦٦.\n(٣) الأصل: في. وما أثبته من (س) وهو موافق لما في المصادر.\n(٤) الهَيل والهَائل من الرمل: الذي لا يثبت مكانَه حتى يَنْهال فيسقط، ورمل أَهْيَل مُنْهال لا يثبت.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٧١٣ (هيل).\n(٥) انْثَال عليه التُّرابُ: أَي انْصَبَّ.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٩٥ (ثول).","vol":"12","page":485},{"text":"يدخل بين ثوب أحدهم وبين جلده فيعضه، وكان يأكل أحدهم الطعام، فيمتلئ قمَّلا، حتى إنْ أحدهم ليبني الاسطوانة بالجص، فيُزلقها حتى لا يرتقي فوقها شيء، يرفع فوقها الطعام، فإذا صعد إليه ليأكله، وجده ملآن قمَّلا. قال سعيد بن جبير: القمّل: السوس الذي يخرج من الحبوب، فكان الرجل يخرج عشرة أجرِبة (١) إلى الرحا، فلا يرد منها ثلاثة أقفزة (٢)، فلم يصابوا ببلاء كان أشد عليهم من القمَّل، وأخذت أشعارهم وأبشارهم وأشفار (٣) عيونهم وحوا جبهم، ولزم جلودهم كأنه الجدري عليهم، ومنعتهم النوم والقرار، فلم يستطيعوا له حيلة، فصرخوا وصاحوا إلى موسى -﵇إنا نتوب ولا نعود، فادع لنا ربك فيكشف عنا هذا البلاء، فدعا موسى﵇- فرفع الله تعالى (٤) القمَّل عنهم بعد ما أقام عليهم سبعة أيام من السبت إلى السبت، فنكثوا وعادوا (إلى أخبث) (٥) أعمالهم. وقالوا: ما كنا قط\n_________\n(١) الجَرِيبُ: مِكْيالٌ قَدْرُ أَربعةِ أَقْفِزةٍ.\nانظر \"لسان العرب\" لابن منظور ١/ ٢٥٩ (جرب).\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٢ عنه.\nأَقْفِزَة: جمع قَفِيز، وهو مكيال قديم يختلف باختلاف البلاد.\nوالقفيز الشرعي يساوي ١٢ صاعا، وهو ثمانية مكاكيك عند أَهل العراق.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٣٩٥ (قفز)، \"معجم لغة الفقهاء\" لقلعه جي (ص ٣٦٨).\n(٣) في الأصل: وأشعار. وما أثبته من (ت) وهو موافق لما في المصادر.\n(٤) من (س).\n(٥) في الأصل: الأخبث. وما أثبته من (ت).","vol":"12","page":486},{"text":"أحق أن نستيقن أنه ساحر منا اليوم، يجعل الرمل دواب، وعزة فرعون لا نصدقه أبدا ولا نتبعه.\nفدعا موسى -﵇- عليهم بعدما أقاموا شهرا في عافية، فأرسل الله عليهم الضفادع، فدخلت عليهم دورهم، وامتلأت منها بيوتهم وأطعمتهم وأفنيتهم وأنديتهم، فلا يكشف أحد ثوبا ولا إناء ولا طعاما ولا شرابا إلا وجد فيه الضفادع، وكان الرجل يجلس إلى ذقنه في الضفادع (ويهم أن يتكلم فيثب الضفدع في فيه، وكانت تثب في قدورهم تفسد عليهم طعامهم، وتطفئ نيرانهم) (١)، وكان أحدهم يضطجع، فتركبه الضفادع فتكون عليه ركاما، حتى ما يستطيع أن ينصرف إلى شقه الآخر، ويفتح فاه لأكلته فيسبق الضفدع أكلته إلى فيه، ولا يعجن عجينا إلا تسدَّحت (٢) فيه، ولا يطبخ قدرا إلا أمتلأت ضفادع، فلقوا منها أذى شديدا.\nوروى عكرمة عن ابن عباس -﵄- قال: كانت الضفادع برية، فلما أرسلها الله تعالى (٣) على (٤) آل فرعون سمعت وأطاعت، فجعلت تقذف أنفسها في القدور، وهي تغلي وفي التنانير وهي تفور، فأثابها\n_________\n(١) من (ت) و(س).\n(٢) انْسَدح الرجلُ: استلقى وفرَّج رجليه، والسَّدْحُ: الصَّرْعُ بَطْحًا على الوجه أَو إِلقاءً على الظهر لا يقع قاعدًا ولا متكوِّرًا.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٤٧٧ (سدح).\n(٣) من (س).\n(٤) في الأصل: إلى. وما أثبته من (س) وهو موافق لما في المصادر.","vol":"12","page":487},{"text":"الله بحسن (١) طاعتها برد الماء (٢).\nفلما رأو ذلك بكوا وشكوا إلى موسى -﵇-، وقالوا: هذِه المرة نتوب ولا نعود، فأخذ عهودهم ومواثيقهم، ثم دعا ربه فكشف (الله تعالى) (٣) عنهم الضفادع، بعدما أقام عليهم سبعا من السبت إلى السبت، فأقاموا شهرًا في عافية ثم نقضوا العهد، وعادوا لكفرهم وتكذيبهم، فدعا عليهم موسى -﵇- فأرسل الله تعالى (٤) عليهم الدم، فسال النيل عليهم دما، وصارت مياههم (٥) دما كلها، فما يستقون من الآبار والأنهار إلا وجدوا دما عبيطا (٦) أحمر، فشكوا إلى فرعون، وقالوا: إنا قد ابتلينا بهذا الدم، وليس لنا شراب، فقال: إنه قد سحركم. فقالوا: من أين سحرنا؟ ونحن لا نجد في أوعيتنا شيئا من الماء إلا دما عبيطا أحمر، فكان فرعون يجمع بين الرجلين على الإناء الواحد، القبطي والآخر الإسرائيلي، فيكون (ما يلي الإسرائيلي ماء) (٧)، وما يلي القبطي دما، وكان القبطي\n_________\n(١) من (ت) و(س).\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٧ عنه.\n(٣) من (س).\n(٤) من (س).\n(٥) في الأصل: أمياههم. وما أثبته من (ت).\n(٦) أي طريًًّا.\nانظر: \"العين\" للخليل ٢/ ٢١.\n(٧) من (ت) و(س).","vol":"12","page":488},{"text":"والإسرائيلي يستقيان من ماء واحد، فيخرج ماء هذا القبطي دما، ويخرج للإسرائلي ماء عذبا، فيقومان إلى الجُرّ (١) فيه الماء (٢) فيخرج للإسرائيلي ماء وللقبطي دما، حتى إن المرأة من آل فرعون كانت تأتي المرأة من بني إسرائيل، حين جهدهم العطش فتقول: اسقيني من مائك، فتغرف لها من جرتها (٣)، أو تصب لها من قربتها، فيعود في الإناء دما، حتى إنْ كانت لتقول لها: اجعليه في فيك ثم مُجِّيه في فِيَّ، فتأخذ في فِيْهَا ماء، فإذا مَجَّته في فيها صار دما، قالوا: والنيل على ذلك يسقي الزروع، فإذا ذهبوا ليستقوا من بين الزرع عاد الماء دما عبيطا، وإن فرعون اعتراه العطش، حتى إنه ليضطر إلى مضغ الأشجار الرطبة، فإذا مضغها يصير ماؤها في فيه ملحا أجاجا، فمكثوا في ذلك سبعة أيام لا يأكلون إلا الدم، ولا يشربون إلا الدم.\nقال زيد بن أسلم: الدم الذي سلط عليهم كان الرعاف (٤)، فأتوا موسى -﵇- وقالوا: ياموسى ادع لنا ربك يكشف عنا هذا الدم؛ فنؤمن بك ونرسل معك بني اسرائيل، فدعا ربه -﷿- فكشف، فلم يؤمنوا ولم يرسلوا معه بني إسرائيل، فذلك قوله -﷿-: ﴿فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ\n_________\n(١) الجَرُّ: آنية من خزف، الواحدة: جَرَّةٌ، والجميع: جِرَارٌ.\nانظر: \"تهذيب اللغة\" للأزهري ١٠/ ٤٧٣.\n(٢) من (ت).\n(٣) في الأصل: جرة. وما أثبته من (س) وهو موافق لما في المصادر.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ٣٩ عنه.","vol":"12","page":489},{"text":"وَالْقُمَّلَ﴾ ﴿آيَاتٍ مُفَصَّلَاتٍ﴾ يتبع بعضها بعضا ﴿فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُجْرِمِينَ﴾ قال نوف البِكَالِي: مكث موسى -﵇- في آل فرعون بعد ما غلب السحرة، عشرين سنة يريهم الآيات الطوفان والجراد والقمل والضفادع والدم (١).\n\n<span data-type=\"title\" id=toc-1458>١٣٤ </span>- قوله -﷿-: ﴿وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ﴾\nيعني نزل بهم العذاب، وهو ما ذكر الله -﷿- من الطوفان وغيرها. وقال عكرمة الرجز: الدم (٢)، لأنه نغص عليهم عيشهم. وقال سعيد بن جبير الرجز: الطاعون (٣)، وهو العذاب السادس، وذلك أن موسى -﵇- أمر قومه، بني اسرائيل بعدما جاء قوم فرعون بالآيات الخمس الطوفان وغيرها، فلم يؤمنوا ولم يرسلوا معه بني اسرائيل، فقال: ليذبح كل رجل منكم كبشا (٤)، ثم ليُخضِّب كفّه في دمه، ثم ليضرب بها على بابه، فقالت القبط لبني إسرائيل: لم تعالجون هذا الدم على أبوابكم؟ فقالوا: إن الله تعالى (٥) مرسل عليكم عذابا، فنسلم وتهلكون، فقالت القبط: فما يعرفكم الله إلا بهذِه العلامات، فقالوا: هكذا أمرنا نبينا -﵇-، فأصبحوا وقد طعن من قوم فرعون\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٥٤٩ عنه.\n(٢) لم أجده.\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ٤٠ - ٤١ عنه وعن ابن عباس -﵁-.\n(٤) من (ت) و(س).\n(٥) من (س).","vol":"12","page":490},{"text":"سبعون ألفا، فأمسوا وهم لا يتدافنون (١). ﴿قَالُوا﴾ فقال: فرعون عند ذلك لموسى -﵇-: ﴿يَامُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ﴾ قال أبو العالية: بما أوصاك (٢). وقال عطاء: بما نبأك (٣). وقال المؤرج: بما أعلمك (٤). ﴿لَئِنْ كَشَفْتَ عَنَّا الرِّجْز﴾ هو وهو الطاعون، وقرأ سعيد بن جبير ومجاهد وابن محيصن (الرُجز) بضم الراء، وهما لغتان كالعُضو والعِضو (٥). ﴿لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِي إِسْرَائِيلَ﴾.\n\n<span data-type=\"title\" id=toc-1459>١٣٥ </span>- ﴿فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُمْ بَالِغُوهُ﴾\nيعني الغرق، ﴿إِذَا هُمْ يَنْكُثُونَ﴾ ينقضون (٦) العهد.\n\n<span data-type=\"title\" id=toc-1460>١٣٦ </span>- ﴿فَانْتَقَمْنَا مِنْهُمْ﴾ أي: فانتصرنا ﴿فَأَغْرَقْنَاهُمْ فِي الْيَمِّ﴾\nوهو البحر. قال ذو الرمة:\nدَاوِيَّةٌ وَدُجَى لَيْلٍ كَأَنَّهُمَا ... يَمٌّ تَرَاطَنُ فِي حَافَاتِهِ الرُّومُ (٧)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ٤٠ عنه.\n(٢) ذكره الطبري في \"جامع البيان\" ١٣/ ٧٢ عنه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٢ عنه.\n(٤) لم أجده.\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٤٦ عنهم، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٧١ ولم ينسبه. وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٠).\n(٦) من (ت).\n(٧) الداوِية: الفلاة الواسعة التي يسمع فيها دوي الصوت، فهو يشبهها بالبحر الذي يتردد في جوانبه تراطن الروم: وهو كلامهم الذي لا يفهمه العرب. =","vol":"12","page":491},{"text":"﴿بِأَنَّهُمْ كَذَّبُوا بِآيَاتِنَا وَكَانُوا عَنْهَا﴾ أي: عن النقمة قبل حلولها، ﴿غَافِلِينَ﴾ وقيل معناه كانوا عن آياتنا معرضين.\n\n<span data-type=\"title\" id=toc-1461>١٣٧ </span>- قوله -﷿: ﴿وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ﴾\nيُقهرون ويُستذلون بذبح الأبناء، واستخدام النساء والتسخر والاستعباد، وهم بنو إسرائيل، ﴿مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا﴾ يعني مصر والشام ﴿الَّتِي بَارَكْنَا فِيهَا﴾ بالماء والاشجار والثمار، وإنما ذكره بلفظ الميراث لأنه أورثهم ذلك، بمهلك أهلها من العمالقة والفراعنة، ﴿وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى﴾ يعني وفَّتْ كلمة الله تعالى (١)، وهي وعده إياهم بالنصر والتمكين في الأرض، وذلك قوله: ﴿وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ﴾ إلى قوله: ﴿مَا كَانُوا يَحْذَرُونَ﴾ (٢) وقيل: معناه وجبت نعمة (٣) ربك الحسنى ﴿عَلَى بَنِي إِسْرَائِيلَ﴾ إنهم يجزون الحسنى يوم القيامة (٤) ﴿بِمَا صَبَرُوا﴾ على دينهم ﴿وَدَمَّرْنَا﴾ أهلكنا وتبرنا ﴿مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ﴾ في أرض مصر من العمارات ﴿وَمَا كَانُوا يَعْرِشُونَ﴾ قال الحسن:\n_________\n= انظر: \"ديوانه\" (ص ٢٥٧)، \"جامع البيان\" للطبري ١٣/ ٧٤، \"الحيوان\" للجاحظ ٦/ ١٧٦، \"لسان العرب\" لابن منظور ١٣/ ١٨١ (رطن)، ١٤/ ٢٧٦ (دوا).\n(١) من (س).\n(٢) القصص: ٥ - ٦\n(٣) في الأصل: كلمة. وما أثبته من (ت) و(س) وهو موافق لما في المصدر.\n(٤) ذكره أبو الليث السمرقندي في \"بحر العلوم\" ١/ ٥٦٦ وعزاه للكلبي.","vol":"12","page":492},{"text":"وما كانوا يعرشون من الثمار والأعناب (١). وقال مجاهد: يعني يبنون البيوت والقصور والمساكن، وكان عنبهم غير معروش (٢).\nوقرأ (ابن عباس ﵄) (٣) وابن عامر، وابن عياش (٤) (عن عاصم) (٥) بضم الراء (٦)، وهما لغتان صحيحتان فصيحتان عرش يعرِش ويعرُش، وقرأ إبراهيم بن أبي عَبْلة (يُعَرِّشون) بالتشديد على الكثرة (٧).\n\n<span data-type=\"title\" id=toc-1462>١٣٨ </span>- قوله ﷿: ﴿وَجَاوَزْنَا﴾\nقطعنا ﴿بِبَنِي إِسْرَائِيلَ الْبَحْرَ﴾ بعد الآيات التي رأوها، والعبر التي عاينوها. (قال الكلبي: عبر بهم موسى -﵇- يوم عاشوراء، بعد مهلك فرعون وقومه، وصام يومئذ شكرًا لله) (٨) ﴿فَأَتَوْا﴾ فمرّوا ﴿عَلَى قَوْمٍ يَعْكُفُونَ﴾ يقيمون، قرأ حمزة والكسائي وخلف (٩) (يعكِفون) بكسر\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٣ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٤٤ عنه.\n(٣) من (ت).\n(٤) في الأصل: عباس. وما أثبته من (ت).\n(٥) من (س).\n(٦) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٤ وقال: واختلفوا في: ﴿يَعْرِشُونَ﴾. . فقرأ ابن عامر وأبو بكر بضم الراء فيهما، وقرأ الباقون بكسرها.\n(٧) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٤٧ وابن الجوزي في \"زاد المسير\" ٣/ ٢٥٣ كلاهما عن ابن أبي عبلة، وهي قراءة شاذة.\n(٨) من (ت) و(س).\nذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٣ عنه.\n(٩) من (س).","vol":"12","page":493},{"text":"الكاف والباقون بالضم، وهما لغتان (١)، على ﴿عَلَى أَصْنَامٍ لَهُمْ﴾ أوثان ومُثُلٍ لَهُم، كانوا يعبدونها من دون الله.\nقال ابن جريج: كانت لهم تماثيل بقر (٢)، وذلك أوّل شأن العجل (٣).\nقال قتادة: كان (٤) أُولئك القوم من لَخْم (٥)، وكانوا نزولا بالرَّقَّة (٦)، وقيل: كانوا من الكنعانيين (٧) الذين أُمر موسى بقتالهم (٨).\n_________\n(١) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٤، قال: واختلفوا في ﴿يَعْكُفُونَ﴾ فقرأ حمزة والكسائي والوراق عن خلف بكسر الكاف.\n(٢) من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ٤٥ عنه.\n(٤) في الأصل: كانوا. وما أثبته من (س).\n(٥) بنو لخم: قبيلة من كهلان، ولخم هذا أخو جذام عم كندة، وقد كان للخميين ملك بالحيرة من العراق.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٣٦٧).\n(٦) أخرجه الطبري في \"جامع البيان\" ٨/ ٤٥ عنه دون ذكر موضع نزولهم.\nوالرَقَّة: مدينة تقع شرقي حلب على نهر الفرات، كانت من أهم المدن أيام بني العباس بنى بها الرشيد قصر السلام، وكان يقيم بها إذا اشتد الحر في بغداد، وهناك مدن أخرى تحمل هذا الاسم.\nانظر: \"تعريف بالأماكن الواردة في البداية والنهاية\" ١/ ١٨٧.\n(٧) الكنعانيون: قوم من العرب نزحوا إلى فلسطين من شبه الجزيرة العربية، وهم من نسل سام بن نوح، وهم\nأقدم الشعوب السامية التي سكنت فلسطين. ولذا يقال لفلسطين أرض كنعان.\nانظر: \"المنتخب في ذكر نسب قبائل العرب\" للمغيري (ص ٧١)، \"الموسوعة العربية العالمية\" ٢٠/ ١٠٥.\n(٨) ذكره الطبري في \"جامع البيان\" ١٣/ ٨١، ولم ينسبه.","vol":"12","page":494},{"text":"فـ ﴿قَالُوا﴾ فقالت بنو إسرائيل لما رأوا ذلك: ﴿يَامُوسَى اجْعَلْ لَنَا إِلَهًا﴾ مِثالا نعبده ﴿كَمَا لَهُمْ آلِهَةٌ قَالَ﴾ موسى لهم: ﴿إِنَّكُمْ قَوْمٌ تَجْهَلُونَ﴾ عظمة الله ونعمته وحرمته.\n\n<span data-type=\"title\" id=toc-1463>١٣٩ </span>- ﴿إِنَّ هَؤُلَاءِ مُتَبَّرٌ﴾\nمُهلَك مُفسد ومُخَسَّر ﴿مَا هُمْ فِيهِ وَبَاطِلٌ﴾ مضمحل زائل (١) ﴿مَا كَانُوا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1464>١٤٠ </span>- ﴿قَالَ أَغَيْرَ اللَّهِ أَبْغِيكُمْ﴾\nأطلب وأبغي لكم ﴿إِلَهًا﴾ (٢) فحذف حرف الصفة كقوله تعالى (٣): ﴿وَاخْتَارَ مُوسَى قَوْمَهُ﴾ (٤) ﴿وَهُوَ﴾ ﴿الْعَالَمِينَ﴾ على عالمي زمانكم.\nروى معمر (٥) عن الزهري (٦) عن أبي واقد الليثي (٧) -﵁- قال: خرجنا مع رسول الله -ﷺ- قِبَل حنين فمررنا بسدرة خضراء عظيمة فقلنا: يارسول الله اجعل لنا هذِه ذات أنواط (٨) كما للكفّار ذات\n_________\n(١) من (ت).\n(٢) من (ت).\n(٣) من (س).\n(٤) الأعراف: ١٥٥\n(٥) معمر بن راشد، ثقة ثبت فاضل إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئا، وكذا فيما حدث به بالبصرة.\n(٦) محمد بن مسلم، الفقيه الحافظ متفق على جلالته وإتقانه.\n(٧) صحابي جليل.\n(٨) ذات أنواط: اسم شجرةٍ بعينها كانت للمشركين يَنُوطون بها سِلاحَهم: أي يُعَلِّقونه بها، ويَعْكُفون حَوْلهَا. =","vol":"12","page":495},{"text":"أنواط، وكان للكفار سدرة يعلقون بها أسلحتهم، ويعكفون حولها، يقال له: ذات أنواط. فقال النبيّ -ﷺ-: \"الله أكبر! هذا كما قالت بنو إسرائيل لموسى: ﴿اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ﴾ (١) والذي نفسي بيده لتركبنّ سَنَن مَنْ كان قبلكم\" (٢).\n\n<span data-type=\"title\" id=toc-1465>١٤١ </span>- قوله تعالى: ﴿وَإِذْ أَنْجَيْنَاكُمْ﴾\nقرأ أهل الشام (وِإذْ أَنْجَاكُم)، وكذلك هو في مصاحفهم (٣).\n_________\n= انظر: \"النهاية في غريب الأثر\" لأبي السعادات ٥/ ١٢٨.\n(١) الأعر اف: ١٣٨.\n(٢) الحكم على الإسناد:\nصحيح.\nصححه محقق \"مسند الإمام أحمد\" (طبعة مؤسسة الرسالة)، وقال: إسناده صحيح على شرط الشيخين.\nالتخريج:\nرواية المصنف مرسلة، لأن الزهري لم يسنده، وقد روى هذا الأثر مسندا الطبري في \"جامع البيان\" ٨/ ٤٥ قال: حدثنا الحسن بن يحيى، وأحمد في \"المسند\" ٥/ ٢١٨ (٢١٨٩٧)، والنسائي في \"السنن الكبرى\" كتاب التفسير، تفسير سورة الأعراف ٦/ ٣٤٦ عن محمد بن رافع، جميعهم من طريق عبد الرازق، عن معمر عن الزهري، عن سنان بن أبي سنان، عن أبي واقد الليثي، وذكروا الحديث بنحوه.\n(٣) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٤ قال: واختلفوا في ﴿وَإِذْ أَنْجَيْنَاكُمْ﴾ فقرأ ابن عامر بألف بعد الجيم من غير ياء ولا نون، وكذلك هو في مصاحف أهل الشام، وقرأ الباقون بياء ونون وألف بعدها، وكذلك هو في مصاحفهم.","vol":"12","page":496},{"text":"﴿مِنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُقَتِّلُونَ أَبْنَاءَكُمْ﴾ قرأ نافع: ﴿يَقْتُلُون﴾ خفيفة من القتل على التقليل، وقرأ الباقون بالتشديد على التكثير (١) من التقتيل ﴿وَيَسْتَحْيُونَ نِسَاءَكُمْ وَفِي ذَلِكُمْ بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1466>١٤٢ </span>- قوله ﷿: ﴿وَوَاعَدْنَا مُوسَى ثَلَاثِينَ لَيْلَةً﴾\nذا القعدة ﴿لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ﴾ من ذي الحجّة ﴿فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَقَالَ﴾ عند انطلاقه ﴿مُوسَى لِأَخِيهِ هَارُونَ اخْلُفْنِي﴾ كن خليفتي ﴿فِي قَوْمِي وَأَصْلِحْ﴾ وأصلحهم بحملك إياهم على طاعة الله وعبادته ﴿وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ﴾ ولا تسلك طريق العاصين، ولا تكن عونًا للظالمين، وذلك أن موسى -﵇- وعد بني إسرائيل، وهم بمصر إذا أهلك الله عدوّهم واستنقذهم من أيديهم أتاهم بكتاب فيه بيان ما يأتون وما يذرون، فلما فعل الله ذلك بهم، سأل موسى -﵇- ربه الكتاب، فأمره الله يصوم ثلاثين يومًا، وهو شهر ذي القعدة، فلما تمت ثلاثون ليلة، أنكر خلوف فمه فتسوك بعود خرنوب (٢)، فقالت له الملائكة: كنّا نشم من فيك رائحة المسك، فأفسدته\n_________\n(١) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٤ قال: واختلفوا في ﴿يُقَتِّلُونَ أَبْنَاءَكُمْ﴾ فقرأ نافع بفتح الياء وإسكان القاف وضم التاء من غير تشديد، وقرأ الباقون بضم الياء وفتح القاف وكسر التاء مشددة.\n(٢) الخُرْنوب أو الخَرُّوب: شجرة دائمة الخضرة يصل ارتفاعها إلى عشرة أمتار ولها ثمرة قرنية كبيرة بنفسجية\nإلى بنية ويتم تقديمه غذاءً للماشية والخيول، كما أن بعض الناس يأكلونه.\nانظر: \"الموسوعة العربية العالمية\" ١٠/ ٤١.","vol":"12","page":497},{"text":"بالسواك (١).\nوقال أبو العالية: إنّه أكل من لحاء الشجر، فأمره (٢) الله تعالى أن يصوم عشرة أيام من ذي الحجّة، وقال له: أما علمت أن خلوف فم الصائم أطيب عندي من ريح المسك، فكانت فتنتهم في العشر التي زادها الله (٣).\n\n<span data-type=\"title\" id=toc-1467>١٤٣ </span>- قوله ﷿-: ﴿وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا﴾\nأي: للوقت الذي ضربنا له أن نكلمه فيه، والميقات مِفْعَال من الوقت، كالميعاد والميلاد. انقلبت الواو ياءً (٤)، لسكونها، وانكسار ما قبلها (٥). قال المفسّرون (٦): إنّ موسى -﵇- تطهّر، وطهّر ثيابه لميعاد ربه، فلما أتى طور سيناء ﴿وَكَلَّمَهُ رَبُّهُ﴾ وناجاه وأدناه، حتّى سمع صريف (٧) القلم، فاستحلى كلامه، واشتاق إلى رؤيته، وطمع\n_________\n(١) ذكره السمرقندي في \"بحر العلوم\" ١/ ٥٦٧\n(٢) في الأصل: فأمر. وما أثبته من (س) وهو موافق لما في المصادر.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٥ عنه.\n(٤) من (ت) و(س).\n(٥) انظر: \"غريب القرآن\" للسجستاني (ص ١٩٧)، \"لسان العرب\" لابن منظور ٢/ ١٠٧ (وقت).\n(٦) أخرج الطبري في \"جامع البيان\" ٨/ ٤٩ - ٥٠ هذِه الأقوال عن السدي، والربيع، وأبي بكر الهذلي وابن إسحاق.\n(٧) صريف القلم: أَي صوت جَرَيانِه بما يكتُبه.\nانظر: \"لسان العرب\" لابن منظور ٩/ ١٨٩ (صرف).","vol":"12","page":498},{"text":"فيها، فـ ﴿قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ﴾ قال ابن عباس -﵄-: يعني أعطني انظر إليك (١)، فـ ﴿قَالَ﴾ الله -﷿له ﴿لَنْ تَرَانِي﴾ وليس لبشر أن يطيق النظر إليّ في الدنيا، من نظر إليّ مات، قال موسى -﵇-: إلهي سمعت كلامك، واشتقت إلى النظر إليك، ولأن انظر إليك ثم أموت، أحب إليّ من أن أعيش ولا أراك، فقال الله تعالى له: ﴿وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ﴾ وهو أعظم جبل بمدين، يُقال له: زَبِير (٢)، فلمّا سمعت الجبال ذلك، تعاظمت رجاء أن يتجلّى الله لها، وجعل زَبِير يتواضع من بينهن. فلمّا رأى الله (تعالى ذلك منه ومن) (٣) تواضعه، رفعه من بينها، وخصّه بالتجلّي.\nوقال السدي: لمّا كلّم الله موسى -﵇-، غاص الخبيث إبليس في الأرض، حتّى خرج بين قدمي موسى فوسوس إليه، وقال: إن مكلمك شيطان (٤)، فعند ذلك سأل موسى -﵇- الرؤية، قال الله: ﴿لَنْ تَرَانِي﴾، وتعلّقت نُفَاة الرؤية بهذِه الآية (٥)، ولا دليل لهم فيها لأنّ (لن) هاهنا لا يوجب التأبيد، وإنما هو يوجب التوقيت، كقوله حكاية عن اليهود:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ٥٠ عنه.\n(٢) زَبِير: اسم الجبل الذي كلم الله عليه موسى على نبينا وعليه الصلاة والسلام وهو أعظم جبل بمدين.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٣١٥.\n(٣) من (س).\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٦ عنه.\n(٥) وهم المعتزلة.\nانظر: \"الكشاف\" للزمخشري ٢/ ١٤٤.","vol":"12","page":499},{"text":"﴿وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ﴾ (١) يعني الموت، ثمّ حكى عنهم أنهم يقولون لمالك: ﴿يَامَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ﴾ (٢) و﴿يَالَيْتَهَا كَانَتِ الْقَاضِيَةَ﴾ (٣) يعني الموت، وقال تعالى: ﴿لَنْ تَنَالُوا الْبِرَّ﴾ (يعني الجنّة) (٤) ﴿حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ﴾ (٥) وقد يدخل الجنّة مَنْ لا يُنفق ممّا يحب. فمعنى الآية لن تراني في الدنيا، وإنما تراني في العقبى.\nقال عبد العزيز بن يحيى: قوله تعالى (٦) ﴿لَنْ تَرَانِي﴾ جواب قول موسى ﴿رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ﴾ ولا يقع على الآخرة، لأن موسى لم يقل أرني انظر إليك في الآخرة، إنما سأله الرؤية في الدنيا، فأُجيب عما سأل، ولا حجّة في لمَنْ أنكر الرؤية (٧).\nوقيل: معنى قوله: ﴿لَنْ تَرَانِي﴾ لا تقدر أن تراني (٨)، (وقيل: معناه لن تراني بعين فانية وإنما تراني بعين باقية (٩)، وقيل: لن تراني) (١٠) قبل\n_________\n(١) البقرة: ٩٥\n(٢) الزخرف: ٧٧\n(٣) الحاقة: ٢٧\n(٤) من (ت).\n(٥) آل عمران: ٩٢\n(٦) من (س).\n(٧) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٥٦، ولم يعزه.\n(٨) ذكره السلمي في \"حقائق التفسير\" ١/ ٢٤٠.\n(٩) ذكره السلمي في \"حقائق التفسير\" ١/ ٢٤٠، بنحوه.\n(١٠) من (ت).","vol":"12","page":500},{"text":"محمد -ﷺ- وأُمته، وإنما تراني بعد محمد وأُمته (١)، وقيل: معناه لن تراني بالسؤال والدعاء، وإنما تراني بالنوال والعطاء، لأنّ الله لو أعطاها إياه بسؤاله لكانت الرؤية مكافأة للسؤال، ويجوز أن يكون فعله مكافأة فعل عبده، ولا يجوز أن يكون هو مكافأة فعل عبده (٢). وقيل: معناه لن تراني بالعين التي رأيت بها عدوي، وذلك أنّ الشيطان تراءى له ووسوس إليه، فقال الله -﷿- له: يا موسى أما تعلم أنّ رؤية الحبيب والعدو لا يجتمعان في حال واحد، ومكان واحد، وزمان واحد (٣).\n[١٣٨١] وسمعت الحسن بن محمد بن حبيب (٤) يقول: سمعت عليّ بن مهدي الطبري (٥) يقول: لو كان سؤال موسى -﵇- ممتنعا مستحيلا، لما أقدم عليه نبي الله موسى -﵇- مع علمه ومعرفته بالله ﷿، كما لم يجز أن يسأله لنفسه صاحبة وولدًا (٦).\n_________\n(١) لم أجده.\n(٢) ذكره النسفي في \"مدارك التنزيل\" ١/ ٤٣٨ مختصرا.\n(٣) لم أجده.\n(٤) قيل: كذبه الحاكم.\n(٥) لغوي، لم يذكر بجرح أو تعديل.\n(٦) [١٣٨١] الحكم على الإسناد:\nشيخ الثعلبي تكلم فيه الحاكم، وابن مهدي لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٧٩ عنه.","vol":"12","page":501},{"text":"قوله -﷿-: ﴿فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي﴾ واستقراره سكونه وثباته.\nقال المتكلّمون من أهل السنة (١): لما علق الله سبحانه الرؤية باستقرار الجبل دلّ على جواز الرؤية؛ لأن استقراره غير محال، (فدلّ على أن ما علق عليه من كون الرؤية غير محال أيضًا) (٢)، ألا ترى أن دخول الكفار الجنّة لما كان مستحيلا علقه بشيء مستحيل، وهو قوله تعالى (٣): ﴿حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ﴾ (٤) (٥).\nوقال أهل الحكمة والإشارة (٦): إن الكليم -﵇- لما أراد الخروج إلى الميقات، جعل بين قومه وبين ربه واسطة، بقوله لأخيه هارون: ﴿اخْلُفْنِي فِي قَوْمِي﴾ (٧) فلما سأل الله الرؤية جعل الله بينه وبينها واسطة، وهو الجبل بقوله: ﴿لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ﴾ فقال:\n_________\n(١) يعني بهم الأشاعرة وهو قول أهل السنة عموما. انظر: \"تأويل مختلف الحديث\" لابن قتيبة (ص ١٩٤)، \"شرح العقيدة الطحاوية\" لابن أبي العز (ص ٢٠٨).\n(٢) من (ت).\n(٣) من (س).\n(٤) الأعراف: ٤٠\n(٥) ذكره أبو الحسن الأشعري في \"الإبانة عن أصول الديانة\" (ص ٢٣) مختصرا، وابن الجوزي في \"زاد المسير\" ٣/ ١٩٦.\n(٦) أي: المتصوفة أصحاب التفسير الإشاري: وهو تأويل القرآن بغير ظاهره لإشارة خفية تظهر لأرباب السلوك والتصوف.\nانظر: \"مناهل العرفان\" للزرقاني ٢/ ٧٨.\n(٧) الأعراف: ١٤٢","vol":"12","page":502},{"text":"إن لم أصلح بخلافتك دون أخيك، فأنت أيضًا لا تصلح لرؤيتي دون استقرار (١) الجبل (٢).\nقوله تعالى: ﴿فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ﴾ قال وهب: لما سأل موسى -﵇- ربه -﷿- الرؤية أرسل الله تعالى الضباب والصواعق والظلمة والرعد والبرق، فأحاطت بالجبل الذي عليه موسى، وأمر الله تعالى (٣) ملائكة السماوات أن يعترضوا على موسى أربعة فراسخ (٤) من كل ناحية، فمرت به ملائكة السماء الدنيا كثيران البقر، تنبع أفواههم بالتقديس والتسبيح بأصوات عظيمة كصوت (٥) الرعد الشديد، ثمّ أمر الله تعالى ملائكة السماء الثانية أن اهبطوا على موسى، فهبطوا عليه مثل الأُسْد لهم لَجَبٌ (٦) بالتسبيح والتقديس، ففزع العبد الضعيف ابن عمران، مما رأى وسمع، واقشعر كل شعرة في رأسه وجسده، ثمّ قال: ندمت على مسألتي (فهل يُنْجِيْني) (٧) من مكاني الذي أنا فيه شيء؟ فقال له حَبْر الملائكة\n_________\n(١) من (ت).\n(٢) ذكره الألوسي في \"روح المعاني\" ٣/ ١٧٦.\n(٣) من (س).\n(٤) الفراسخ: فارسي معرب واحده الفَرْسَخُ: وهو السكون، سمي بذلك لأَن صاحبه إِذا مشى قعد واستراح من ذلك، كأَنه سكن، والفرسخ ثلاثة أَميال أَو ستة.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٤٤.\n(٥) في الأصل: صوت. وما أثبته من (ت).\n(٦) اللَّجَب: اختلاط الأصوات. انظر: \"جمهرة اللغة\" لابن دريد ١/ ٥٥٤.\n(٧) من (ت).","vol":"12","page":503},{"text":"ورأسهم: يا موسى أصبر لما سألت، فقليل من كثير ما رأيت. ثمّ هبطت عليه ملائكة السماء الثالثة، كأمثال النسور، لهم قَصْفٌ ورجفٌ ولَجَبٌ شديد، وأفواههم ينبع بالتقديس والتسبيح، كلَجَب الجيش العظيم وكلهب النار. ثمّ هبطت عليه ملائكة السماء الرابعة، لا يشبههم شيء من الذين مروا به قبلهم، ألوانهم كلهب النار، وسائر خلقهم كالثلج الأبيض، أصواتهم عالية بالتسبيح والتقديس، لا يقاربهم شيء من أصوات الذين مروا به قبلهم. ثمّ هبطت عليه ملائكة السماء الخامسة في (١) سبعة ألوان، فلم يستطع موسى -﵇- أن يُتبعهم طرفه، ولم يرَ مثلهم ولم يسمع مثل أصواتهم، فامتلأ جوفه خوفًا، واشتد حزنه وكثر بكاؤه، فقال له حَبَر الملائكة ورأسهم: يا ابن عمران مكانك حتّى ترى ما لا تصبر عليه.\nثمّ أمر الله تعالى ملائكة السماء السادسة أن اهبطوا على عبدي الذي أراد أن يراني، فاعترضوا عليه فهبطوا عليه في يد كل ملك مثل النخلة الطويلة نارا (شديدة الضوء) (٢)، أشد ضوءا من الشمس، ولباسهم كلهب النار، إذا سبحوا وقدّسوا جاوبهم من كان قبلهم من ملائكة السماوات كلهم، يقولون بشدة أصواتهم: سبوح قدوس (رب الملائكة والروح، وفي راوية) (٣) رب العزّة أبدًا لا يموت، في\n_________\n(١) من (س).\n(٢) من (ت).\n(٣) من (س).","vol":"12","page":504},{"text":"رأس كل ملك منهم أربعة أوجه، فلما رآهم موسى -﵇-، رفع صوته يسبح معهم حين سبحوا، وهو يبكي ويقول: رب اذكرني ولا تنسَ عبدك، لا أدري أنقلب مما أنا فيه أم لا؟ إن خرجت أحترقت، وإن مكثت متّ، فقال له كبير الملائكة ورئيسهم: قد أوشكت يابن عمران أن يشتد خوفك، وينخلع قلبك، فاصبر للذي سألت، ثمّ أمر الله تعالى أن يُحْمل عرشه في ملائكة السماء السابعة، وقال: أروه، فلما بدا نور العرش انفرج الجبل (١) من عظمة الرب، ورفعت ملائكة السماوات أصواتهم جميعًا، فارتج الجبل واندك، وكل شجرة كانت فيه، وَخَرَّ العبد الضعيف مُوسَى صَعِقًا على وجهه، ليس معه روحه، فقلب الله الحجر الذي كان عليه موسى، وجعله كهيأة القبّة، كي لاّ يحترق موسى، وأرسل الله (٢) إليه روح الحياة برحمته، فقام موسى -﵇- يسبح الله ويقول: آمنت أنك ربّي وصدقت أنه لا يراك أحد فيحيا، ومن نظر إلى ملائكتك انخلع قلبه، فما أعظمك، وأعظم ملائكتك! أنت رب الأرباب، وإله الآلهة، وملك الملوك، لا يعدلك شيء، ولا يقوم لك شيء، رب تبت إليك الحمد لله لا شريك لك رب العالمين (٣).\n_________\n(١) من (ت).\n(٢) من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ٥٠ - ٥٢ بنحوه عن ابن إسحاق، وذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٧ عنه وعن وهب.","vol":"12","page":505},{"text":"وقال السدي: حفّ حول الجبل بالملائكة، وحفّ حول الملائكة بالنار، (وحفّ حول النار بملائكة، وحفّ حول الملائكة بنار) (١)، ثمّ تجلّى ربّه للجبل (٢).\nقال ابن عباس -﵄-: ظهر نور ربّه للجبل جبل (٣) زبير (٤).\nوقال الضحاك أظهر الله تعالى من نور الحجب مثل منخر ثور (٥).\nوقال كعب الأحبار وعبد الله بن سلام: ما تجلّى (من عظمة الله للجبل إلاّ مثل سمّ الخياط، حتى صار دكًّا (٦).\nوقال السدي: ما تجلّى) (٧) منه إلاّ قدر الخِنْصر (٨).\nيدلّ عليه ما روى ثابت عن أنس -﵁- أن النبيّ -ﷺ- قرأ هذِه الآية، فقال: هكذا، ووضع الإبهام على المفصل الأعلى من الخنصر، فساخ الجبل (٩).\n_________\n(١) من (ت) و(س).\n(٢) أخرجه الطبري في \"جامع البيان\" ٨/ ٤٩ عنه.\n(٣) من (ت).\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٧ عنه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٧ عنه.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٧ عنه.\n(٧) من (ت).\n(٨) أخرجه الطبري في \"جامع البيان\" ٨/ ٥٢ - ٥٣ عن السدي عن عكرمة عن ابن عباس ﵄. والخِنْصرُ: الإِصبَعُ الصُّغْرى القُصْوى من الكَفِّ. \"العين\" للخليل ٤/ ٣٣٨.\n(٩) الحكم على الإسناد:\nصحيح.\nصححه الحاكم ووافقه الذهبي، وصححه الألباني في \"ظلال الجنة\" ١/ ٢٤٣. =","vol":"12","page":506},{"text":"وقال الحسن: أوحى الله إلى الجبل هل تطيق رؤيتي؟ فغار الجبل، وساخ في الأرض، وموسى -﵇- ينظر هل ذهب أجمع؟ (١). وقال قطرب: ﴿فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ﴾ أي: أمر ربّه كقوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٢) (٣).\nوقال المبرد: معناه (٤) فلمّا جلّى ربّه آية للجبل (٥)، فجعله فعلا متعدّيًا كالتبدّل والتخلّص والتوعد، وقال أبو بكر (محمد بن عمر) (٦) الورّاق: حُكِيَ لي عن سهل بن سعد الساعدي (٧) - ﵁ -: إن الله تعالى أظهر من وراء (٨) سبعين ألف حجاب نورًا قدر الدرهم، فجعل الجبل دكًا (٩).\nقال أبو بكر: فَعَذُب إذ ذاك كل ماء، وأفاق كل مجنون، وبرأ كل\n_________\n= التخريج:\nأخرجه أحمد ٣/ ١٢٥، والترمذي في تفسير هذِه الآية (٣٠٧٤)، والحاكم في \"المستدرك\" ٢/ ٣٢٠، وابن أبي عاصم في \"السنة\" ١/ ٤٩٣.\n(١) لم أجده.\n(٢) يوسف: ٨٢\n(٣) لم أجده.\nوقال ابن عطية في \"المحرر الوجيز\" ٢/ ٤٥١: وقال الزّجاج: من قال إن التقدير فلما تجلى أمر ربه، فقد أخطأ ولا يعرف أهل اللغة ذلك.\n(٤) من (ت).\n(٥) لم أجده.\n(٦) من (ت).\n(٧) من (س).\n(٨) من (س).\n(٩) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٨ قال: وحكي عن سهل ... وذكره.","vol":"12","page":507},{"text":"مريض، وزالت الشوك عن الأشجار، واخضرت الأرض، وأزهرت النبات، وخمد (١) نيران المجوس، وخرت الأصنام لوجهها (٢).\n﴿جَعَلَهُ دَكًّا﴾ مستويًا بالأرض، قال ابن عباس ﵄: جعله ترابًا (٣).\nوقال قتادة تقعر بعضه على بعض (٤).\nوقال سفيان (٥): ساخ الجبل في الأرض حتى وقع في البحر، فهو يذهب معه (٦).\nوقال أبو بكر الهذلي: انقعر ودخل تحت الأرض، فلا يظهر إلى يوم القيامة (٧).\nوقال عطية العوفي: جعله دكا. أي: رملا هائلا (٨).\nوقال الكنبي: جعله دكا. أي: كسرا (٩) جبالا صغارا (١٠).\n_________\n(١) في (س): وخمدت.\n(٢) لم أجده.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٥٦٠ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٨/ ٥٣ عنه.\n(٥) هو: الثوري.\n(٦) المصدر السابق عنه.\n(٧) المصدر السابق عنه.\n(٨) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٨ عنه.\n(٩) في الأصل: كسرة. وما أثبته من (س) وهو موافق لما في المصادر.\n(١٠) المرجع السابق عنه.","vol":"12","page":508},{"text":"وقال الحسن: جعله دكا. أي: ذاهبا أصلا (١).\nوقال مسروق: صار صخرا ترابا (٢).\n[١٣٨٢] أخبرنا أبو محمد عبد الرحمن بن محمد بن أحمد المزكَّي (٣) قال: أخبرني شيخي أبو علي (٤) قال: حدثنا محمد بن صالح الرازي (٥) قال: حدثنا النضر (٦) قال: حدثنا محمد بن الحسن\n_________\n(١) لم أجده لهذا اللفظ، وذكره الماوردي في \"النكت والعيون\" ٢/ ٢٥٨ عنه، إلا أنه جعل قوله كقول سفيان.\n(٢) لم أجده.\n(٣) عبد الرحمن بن محمد بن أحمد بن بالويه، أبو محمد (ت ٤١٠ هـ).\nقال الذهبي في السير: الرئيس الأوحد، الثقة المسند، وكان من وجوه البلد، وكان صادقا أمينا، ونقل الصيرفيني في المنتخب من السياق عن الحاكم أنه قال: أحد الثقات المتقينين، والأمناء المعروفين، من وجوه مشايخ البلد.\nانظر: المنتخب من السياق (ص ٣٠٣)، و\"السير\" ١٧/ ٢٤٠.\n(٤) محمد بن أحمد بن بالويه، أبو علي النيسابوري (ت ٣٧٤ هـ).\nسمع على كبر السن، سمع ابن شيرويه، وابن خزيمة، ومحمد بن إسحاق السراج، قال الخطيب: حدثنا عنه أبو بكر البرقاني وسألته عنه فقال: ثقة، وقال الحاكم: وهو صدوق صاحب كتاب.\nانظر: \"تاريخ بغداد\" ١/ ٢٨٢، و\"سؤالات السجزي\" للحاكم (ص ٦٢).\n(٥) محمد بن صالح بن عبد الله الصيمري.\nممن نزل بالري، ذكره الخطيب في تاريخه ضمن شيوخ ابن بالويه، وفيمن روى عن أبي حفص الفلاس، وذكره الذهبي في الضعفاء، ونقل عن الحاكم أنه قال: فيه نظر.\nانظر \"تاريخ بغداد\" ١/ ٢٨٢، ١٢/ ٢٠٩، و\"المغني في الضعفاء\" للذهبي ٢/ ٥٩١.\n(٦) النضر بن سلمة شاذان المروزي. =","vol":"12","page":509},{"text":"بن زَبَالة (١) عن معاوية الضال (٢) عن الجَلْد بن أيوب (٣) عن معاوية بن قرّة (٤) عن أنس بن مالك -﵁- قال: قال رسول الله -ﷺ- في قوله: ﴿فَلَمَّا\n_________\n= ممن سكن مكة، قال أبو حاتم كان يفتعل الحديث، ولم يكن بصدوق، وذكره ابن حبان في المجروحين وقال: كان ممن يسرق الحديث، لا يحل الرواية عنه إلا للاعتبار، وقال ابن حجر في الإصابة عند حديث جحدم: هو من رواية النضر بن سلمة بن شاذان وهو متروك.\nانظر: \"الجرح والتعديل\" ٨/ ٤٨٠، و\"المجروحين\" ٣/ ٥١، و\"الإصابة\" ١/ ٤٦٥.\n(١) محمد بن الحسن بن زَبَالة المخزومي، أبو الحسن المدني توفي قبل (٢٠٠ هـ).\nقال ابن معين: كذاب خبيث، لم يكن بثقة، يسرق الحديث، وقال أبو زرعة: واهي الحديث وكذا، قال أبو حاتم. قال ابن حجر: كذبوه. انظر: \"التهذيب\" ٩/ ١١٥، و\"التقريب\" (٥٨١٥).\n(٢) معاوية بن عبد الكريم الثقفي، أبو عبد الرحمن البصري، المعروف بالضال. (ت ١٨٠ هـ).\nوثقه ابن معين وأبو داود، وقال النسائي: ليس به بأس، وذكره ابن حبان في الثقات، وقال عبد الغني بن سعيد: رجلان نبيلان، لزمهما لقبان قبيحان، معاوية ابن عبد الكريم الضال، وإنما ضل في طريق مكة، وعبد الله بن محمد الضعيف، وإنما كان ضعيفا في جسمه لا في حديثه. قال ابن حجر: صدوق.\nانظر: \"التهذيب\" ١٠/ ٢١٣، و\"التقريب\" (٦٧٦٥).\n(٣) الجلد بن أيوب البصري.\nروى عن أبيه وعن معاوية بن قرة، قال أبو حاتم: شيخ أعرابي ضعيف الحديث، يكتب حديثه، ولا يحتج به، وقال الدارقطني: متروك، وذكر ابن حجر في اللسان: أن إسحاق بن راهوية، وأحمد، وابن معين ضعفوه.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٤٨، وكتاب الضعفاء والمتروكين للدارقطني (ص ١٦٨)، و\"لسان الميزان\" لابن حجر ٢/ ٢٣٩.\n(٤) أبو إياس البصري، ثقة.","vol":"12","page":510},{"text":"تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا﴾: \"صارت لعظمته ستة أجبل فوقعت ثلاثة بالمدينة: أُحُد (١) وورِقان (٢)، ورَضْوى (٣)، وثلاثة بمكّة ثَوْر (٤) وثَبِيْر (٥) وحِرَاء\" (٦).\n_________\n(١) أُحُد: جبل مشهور شمال المدينة، وعنده وقعت غزوة أحد. انظر: \"المعالم الأثيرة\" (ص ٢٠).\n(٢) ورِقان: جبل يبعد عن جنوب المدينة سبعين كيلو متر.\nانظر: \"المعالم الأثيرة\" لشراب (ص ٢٩٦).\n(٣) رَضْوى: جبل ضخم يقع على الضفة اليمنى لوادي ينبع، وهو إلى الشمال الشرقي من مدينة ينبع البحر.\nانظر: \"المعالم الأثيرة\" لشراب (ص ١٢٨).\n(٤) ثَوْر: جبل ضخم يقع جنوب مكة، وفيه غار ثور المشهور.\nانظر: \"المعالم الأثيرة\" لشراب (ص ٢٩٦).\n(٥) ثَبِيرٌ: هو الجبل الذِي يُشرِف على مَكَّة مِن الشَّرقِ، ويُشرِف على مِنى مِن الشَّمالِ، ويُناوِح حِرَاء مِن الجنوب، ويُسمّيهِ اليوم أهل مَكَّة: جبل الرَّخَمِ.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي ١/ ٢٤٤.\n(٦) [١٣٨٢] الحكم على الإسناد:\nموضوع.\nفي إسناده ابن زَبَالة كذبوه، وفيه الجَلْد، والنضر متروكان.\nوقال الحافظ ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٣٨٧ وهذا حديث غريب بل منكر، وممن حكم عليه بالوضع ابن الجوزي في \"الموضوعات\" ١/ ١٧٣ ونقل عن ابن حبان بأنه موضوع، وكذا حكم عليه الألباني في \"سلسلة الأحاديث الضعيفة\" (١٦٢).\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٦/ ٣١٤، والفاكهي في \"أخبار مكة\" ٦/ ٢٠٠ =","vol":"12","page":511},{"text":"واختلفت القراءة في هذا الحرف، فقرأ عاصم هاهنا بالقصر والتنوين، والتي في الكهف بالمد (من غير تنوين) (١)، وقرأ غيره من أهل الكوفة وحميد (٢) (دكاء) ممدود غير مجراة في السورتين جميعا، وقرأ الباقون كلاهما (٣) مقصورة منونة (٤).\nوهو اختيار أبي حاتم وأبي عبيد، فمن قصر فمعناه جعله مدكوكًا، والدك والدق بمعنى واحد، لأن الكاف والقاف يتعاقبان، كقولهم: كلام ركيك ورقيق (٥)، ويجوز أن يكون معناه: دكه الله دكًا.\nأي: فتّه (٦)، اعتبارا\n_________\n= ومن طريق محمد بن الحسن بن زَبَالة. وأخرجه الفاكهى بسند آخر من طريق عبد العزيز بن عمران وهو متروك أيضًا.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٦٠٦. ومن طريق عبد العزيز بن عمران كذلك أخرجه ابن شبة النميري في \"تاريخ المدينة\" ١/ ٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٥٦٠.\n(١) من (س).\n(٢) حميد بن الربيع أبو القاسم السابوري. روى القراءة عن الكسائي وهو في المكثرين عنه، روى القراءة عنه محمد بن إسحاق السراج.\nانظر: \"غاية النهاية\" ١/ ٢٦٥.\n(٣) من (ت).\n(٤) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٤ قال: واختلفوا في ﴿جَعَلَهُ دَكًّا﴾ هنا والكهف فقرأ حمزة والكسائي وخلف بالمد والهمز مفتوحًا من غير تنوين فى الموضعين، وافقهم عاصم في الكهف، وقرأ الباقون بالتنوين من غير مد ولا همز في السورتين.\n(٥) ذكره ابن فارس في \"معجم مقاييس اللغة\" ١/ ٣٩٩ بنحوه.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٨.","vol":"12","page":512},{"text":"بقوله: ﴿كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (٢١)﴾ (١) وقوله: ﴿وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (١٤)﴾ (٢) قال حُمْيد:\nيَدُكُّ أَرْكَانَ الجِبَال هَزَمُهْ ... يَخْطُرِ بِالبِيضِ الرِّقَاقِ بُهَمُهْ (٣)\nومن مده فهو من قول العرب ناقة دكاء، إذا لم يكن لها سنام، وحينئذ يكون (منه جعله أرضًا دكاء. أي: مستوية لا شيء فيها، لأن الجبل مذكر، هذا قول أهل الكوفة (٤). وقال نحاة البصرة: معناه (٥) جعله مثل دكًّا، فحذف مثل وأُجْرِيَ مُجْرى ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٦) (٧)\n_________\n(١) الفجر: ٢١\n(٢) الحاقة: ١٤\n(٣) الهَزْمُ: غَمْزك الشيء تَهْزِمُه بيَدِك فيَنْهَزِمُ في جوفه. تخطر: من قولهم خطَرَانُ الرجلِ اهتزازُه في المشي\nوتبَخْتُرُه، وخَطَر بسيفه، ورمحه، وقضيبه، وسوطه يَخْطِرُ خَطَرانًا إِذا رفعه مرة ووضعه أُخْرى. والبُهْمةُ: بالضم الشجاع، وقيل: هو الفارس الذي لا يُدْرى من أَين يُؤتى له، من شدَّة بأْسِه، وقيل هم جماعة الفُرْسان، ويقال للجيش بُهْمةٌ. والبيض الرقاق: السيوف الرقيقة من حسن صقلها. فهو يصف ممدوحه وجيشه بالقوة والشجاعة.\nانظر: \"جامع البيان\" للطبري ١٣/ ١٠٠، \"لسان العرب\" لابن منظور ٤/ ٢٤٩ (خطر)، ١٢/ ٥٦ (بهم)، ١٢/ ٦٠٨ (هَزْم).\n(٤) ذكره الماوردي في \"النكت والعيون\" ٢/ ٢٥٨ وعزاه لابن قتيبة وابن عيسى.\n(٥) من (ت).\n(٦) يوسف: ٨٢\n(٧) انظر: \"معانى القرآن\" للأخفش ٢/ ٣١٥.","vol":"12","page":513},{"text":"قال الأخفش: من مدّ قال في الجمع: دكاوات، ودُك مثل حَمْراوات وحُمْر، ومن قال: أرض دك، قال في الجمع: دكوك (١).\nقوله -﷿-: ﴿وَخَرَّ﴾ (أي وقع) (٢) ﴿مُوسَى صَعِقًا﴾ قال ابن عباس -﵄-: مغشيا عليه (٣).\nوقال قتادة: ميتًا (٤).\nقال الكلبي: خرّ موسى صعقًا يوم الخميس يوم عرفة، وأعطى التوراة يوم الجمعة يوم النحر (٥).\nقال الواقدي: لما خرَّ موسى صعقًا، قالت ملائكة السماوات: ما لابن عمران ولسؤال الرؤية؟ وفي بعض الكتب أنّ ملائكة السماوات أتوا موسى -﵇- وهو مغشي عليه فجعلوا يركلونه بأرجلهم ويقولون: يابن النساء الحُيَّض أطمعت في رؤية ربّ العزّة (٦). ﴿فَلَمَّا أَفَاقَ﴾ موسى من صعقته وثاب إليه عقله عرف أنّه قد سأل أمرًا لا ينبغي له فـ ﴿قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ﴾ من سؤالي الرؤية ﴿وَأَنَا أَوَّلُ الْمُؤْمِنِينَ﴾ بأنك لا تُرى في الدنيا.\n_________\n(١) انظر: \"لسان العرب\" لابن منظور ١٠/ ٤٢٤ (دكك)\n(٢) من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ٨/ ٥٣ عنه.\n(٤) المصدر السابق عنه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٨ عنه.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٧٩ عنه، وهذِه الرواية من الإسرائليات التي فيها تنقص للأنبياء والتي لا تليق بهم ولا بالملائكة المكرمين.","vol":"12","page":514},{"text":"وقال السدي ومجاهد: وأنا أوّل مَنْ آمن بك من بني إسرائيل (١).\n[١٣٨٣] وسمعت أبا القاسم الحبيبي (٢) يقول: سمعت أبا القاسم النَصْرَ آباذي (٣) يحكي عن الجنيد (٤): تبت إليك من الأنبساط في شيء لا يحتمله بنيتي، وأنا أوّل المؤمنين بأنّك لا تُرى في الدنيا لأني أول من سألك الرؤية (٥).\nقال ابن عباس -﵄-: لمّا سار موسى -﵇- إلى طور سيناء للميقات، قال له ربه -﷿-: ما تبتغي؟ قال: جئت أبتغي الهدى، قال قد وجدته يا موسى، فقال موسى -﵇-: يا رب أي عبادك أحب إليك؟ قال: الذي يذكرني ولا ينساني. قال: أي عبادك أقضى؟ قال: الذي يقضي بالحق ولا يتبع الهوى. قال: أي الناس أعلم؟ قال: الذي يبتغي علم الناس إلى علمه فيسمع الكلمة تهديه إلى هُدى، أو ترده عن ردى (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ٥٦ عنهما، وعن ابن عباس - ﵄-.\n(٢) قيل: كذبه الحاكم.\n(٣) إبراهيم بن محمد بن محمويه، ثقة.\n(٤) شيخ الصوفية، لم يذكر بجرح أو تعديل.\n(٥) [١٣٨٣] الحكم على الإسناد:\nالحبيبي تكلم فيه الحاكم، الجنيد لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجده.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٧٧ عنه في سياق قصة الخضر -﵇- قال: سأل موسى ربه وقال: ربّ أيّ عبادك أحبّ إليك؟ ... الخ. وذكر قصة الخضر -﵇-.","vol":"12","page":515},{"text":"وقال عبد الله بن مسعود -﵁-: لمّا قرب الله تعالى (١) موسى بطور (٢) سيناء رأى عبدًا في ظلّ العرش جالسًا. قال: يا رب من هذا؟ قال: هذا عبد لا يحسد الناس على ما أتاهم الله من فضله، برُّ بوالديه لا يمشي بالنميمة، فقال موسى -﵇-: يارب اغفر لي ما جرى من ذنبي وما غَبَر، وما بين ذلك، وما أنت أعلم به مني، رب أعوذ بك من وسوسة نفسي، وأعوذ بك من سوء عملي. فقال: قد كفيت ذلك يا موسى، فقال: يا رب أي العمل أحب إليك (أن أعمل به؟) (٣) قال: تذكرني ولا تنساني، قال: أي عبادك خير عملا؟ قال: مَنْ لا يَكْذب لسانه، ولا يَفْجر قلبه، ولا يزني فرجه، مؤمن في خلق حسن، قال يارب (٤): فأي عبادك سيء (٥) عملًا؟ قال: فاجر في خلق سيء، جيفة بالليل بطال النهار (٦).\n\n<span data-type=\"title\" id=toc-1468>١٤٤ </span>- قَالَ الله تعالى: ﴿يَامُوسَى إِنِّي اصْطَفَيْتُكَ﴾\nاخترتك ﴿عَلَى النَّاسِ بِرِسَالَاتِي وَبِكَلَامِي فَخُذْ مَا آتَيْتُكَ﴾ أعطيتك ﴿وَكُنْ مِنَ الشَّاكِرِينَ﴾ لله على نعمه.\n_________\n(١) من (س).\n(٢) وفي الأصل: طور. وما أثبته من (س).\n(٣) من (ت).\n(٤) من (س).\n(٥) في (س): أشر.\n(٦) ذكره السيوطي في \"الدر المنثور\" ٣/ ٢١٨ عنه مطولا، وعزاه إلى آدم بن أبي أياس في كتاب العلم.","vol":"12","page":516},{"text":"[١٣٨٤] أخبرنا أبو عمرو أحمد بن أبي الفراتي (١)، قال حدثنا أبو بكر محمد بن الحسن بن بكير الرازي (٢)، قال حدثنا الحسن بن عليّ بن يحيى بن سلام الإمام (٣)، قال حدثنا أحمد بن حسان بن موسى البلخي (٤)، قال حدثنا أبو عاصم إسماعيل بن عطاء بن قيس الأُموي (٥) عن أبي حازم المدني (٦) عن عبد الله بن عباس -﵄- قال: قال رسول الله: \"لما أعطى الله تعالى موسى الألواح فنظر فيها (٧) فقال: يا رب لقد أكرمتني بكرامة لم تكرمها أحدًا قبلي (٨)، قال: يا موسى إنّي اصطفيتك على الناس برسالاتي وبكلامي، فخذ ما آتيتك وكن من الشاكرين. أي: بجد ومحافظة، تموت على حب محمد - ﷺ-. قال موسى: يارب ومن محمد؟ قال: أحمد الذي أَثْبَتُ اسمه على عرشي، من قبل أن أخلق السماوات والأرض بألفي عام، إنّه نبيي وصفيي وحبيبي وخيرتي من خلقي، وهو أحب إلى من جميع خلقي وجميع ملائكتي. قال موسى: يارب إن كان محمد أحب\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) سلمة بن دينار، ثقة.\n(٧) في (س): فيها.\n(٨) في (س): تكرم بها أحدا قط.","vol":"12","page":517},{"text":"إليك من جميع خلقك، فهل خلقت أمة أكرم عليك من أمتي؟ قال الله: ياموسى إنّ فضل أُمة محمد على سائر الخلق، كفضلي على جميع خلقي. قال: يا رب ليتني رأيتُهم، قال: يا موسى إنّك لن تراهم، لو أردت أن تسمع كلامهم لسمعت، قال: يا رب فإني أُريد أن أسمع كلامهم، قال الله -﷿-: يا أُمة أحمد، فأجبنا كلنا من أصلاب آبائنا وأرحام أُمهاتنا: لبيك اللهم لبيك (١)، لبيك إنّ الحمد والنعمة لك والملك لا شريك لك. قال الله تعالى: يا أُمة أحمد إن رحمتي سبقت غضبي، وعفوي عقابي. قد أعطيتكم من قبل أن تسألوني، وقد أجبتكم من قبل أن تدعونني، وقد غفرت لكم من قبل أن تعصوني، من جاءني يوم القيامة بشهادة أن لا إله إلاّ الله، وأن محمدًا عبدي ورسولي دخل الجنّة، وإن كانت ذنوبه أكثر من زبد البحر، وهذا قوله: ﴿وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَى مُوسَى الْأَمْرَ وَمَا كُنْتَ مِنَ الشَّاهِدِينَ (٤٤)﴾ (٢) (٣).\n[١٣٨٥] وأخبرنا أبو عبد الله محمد بن أحمد بن عليّ بن نصير\n_________\n(١) من (ت).\n(٢) القصص: ٤٤.\n(٣) [١٣٨٤] الحكم على الإسناد:\nفي أسناده مجاهيل كثر.\nالتخريج:\nلم أجد من خرجه.","vol":"12","page":518},{"text":"المزكي (١)، أخبرنا أبو العباس محمد بن إسحاق السراج (٢) قال حدّثنا قتيبة بن سعيد (٣)، قال حدثنا رِشْدين بن سعد (٤) عن سعيد بن عبد الرحمن المعافِري (٥) عن أبيه (٦) أن كعب الأحبار (٧) رأى حبر اليهود يبكي، قال: ما يبكيك؟ قال: ذكرتُ بعض الأُمر. فقال له كعب: أَنْشُدُك الله لئن أخبرتك ما أبكاك لتصدقني؟ قال: نعم. قال: أنشدك الله تجد في كتاب الله المنزل أنّ موسى نظر في التوراة فقال: إني أجد أُمة خير الأُمم أُخرجت للناس يأمرون بالمعروف وينهون عن المنكر ويؤمنون بالكتاب الأول والكتاب الآخر ويقاتلون أهل الضلالة حتّى يقاتلوا الأعور الدجال، فقال موسى: ياربّ اجعلهم أُمّتي. قال: هي أُمّة محمد يا موسى؟ . قال الحَبر: نعم. قال كعب: أَنْشُدُك بالله تجد في كتاب الله المنزل أنّ موسى نظر في\n_________\n(١) النصيري، أبو عبد الله، صدوق، إلا أن الحديث ليس من شأنه.\n(٢) أبو العباس، إمام، حافظ ثقة.\n(٣) أبو رجاء البغلاني، ثقة ثبت.\n(٤) رشدين بن سعد بن مفلح بن هلال المهري أبو الحجاج المصري توفي سنة (١٨٨ هـ).\nقال عثمان الدارمي وغيره عن ابن معين: ليس بشيء، وقال أبو زرعة: ضعيف الحديث وقال أبو حاتم: منكر الحديث، وفيه غفلة، ويحدث بالمناكير عن الثقات، وقال السنائي: متروك الحديث.\nقال ابن حجر: ضعيف. انظر: \"التهذيب\" ٣/ ٢٧٧، و\"التقريب\" ١/ ٣٠١.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) صحابي مشهور.","vol":"12","page":519},{"text":"التوراة فقال: رب إني أجد أُمةً هم الحمادون رعاة الشمس، المحكمون إذا أرادوا أمرا قالوا: نفعله إن شاء الله. فاجعلهم أمتي. قال: هي أمة محمد ياموسى؟ . قال الحبر نعم. قال كعب: فأنشدك بالله تجد في كتاب الله المنزل أنّ موسى نظر في التوراة فقال: يارب إني أجد (في التوراة) (١) أُمةً يأكلون كفاراتهم وصدقاتهم، وكان الأولون يحرقون صدقاتهم بالنار غير أن موسى -﵇- كان يجمع صدقات بني إسرائيل، فلا يجد عبدًا مملوكًا ولا أمةً إلاّ اشتراه، ثمّ أعتقه من تلك الصدقات، وما فضل حفر له بئرا عميقة القعر فألقاه فيها، ثمّ دفنه كي لا يرجعوا فيه، وهم المستجيبون المستجاب لهم، الشافعون المشفوع لهم. قال موسى: رب (٢) فاجعلهم أُمّتي؟ قال: هي أُمة محمد يا موسى؟ . قال الحبر: نعم. قال كعب: أنشدك بالله هل تجد في كتاب الله المنزل أنّ موسى -﵇- نظر في التوراة، فقال: يارب إني أجد أُمة إذا أشرف أحدهم على شرف كبر الله وإذا هبط واديًا حمد الله، الصعيد لهم طهور، والأرض لهم مسجد حيث ما كانوا يتطهرون من الجنابة، طهورُهم بالصعيد كطهورِهم بالماء، حيث لا يجدون الماء، غر محجلون (٣)\n_________\n(١) من (س).\n(٢) من (ت).\n(٣) التَّحْجِيل: في صفة الخيل هو الذي يرتفع البياض في قوائمه إلى موضع القيد ويجاوز الأرْسَاغ ولا يجاوز الركبتين. والمراد: أنهم بيض مواضع الوُضوء من الأيدي والوجه والأقدام، استعار أثر الوضوء في الوجه =","vol":"12","page":520},{"text":"من آثار الوضوء، فاجعلهم أُمتي؟ قال: هي أُمة أحمد يا موسى؟ . قال الحبر: نعم. قال كعب: أنشدك بالله، هل تجد في كتاب الله المنزل؟ أن موسى نظر في التوراة فقال: ربِ إني أجد أمةً إذا همَّ أحدهم بحسنة لم يعملها كتبت له حسنة مثلها، وإن عملها ضعف عشر أمثالها إلى سبع مائة ضعف، فإذا هَمّ حدهم (١) بسيئة ولم يعملها لم يكتب عليه، وإن عملها كتبت سيئة مثلها، فاجعلهم أُمتي قال: هي أُمة أحمد؟ . قال الحبر: نعم. قال كعب: أنشدك الله تجد في كتاب الله المنزل أن موسى نظر في التوراة فقال: ربِ إنّي أجد أُمّة مرحومة ضعفاء، يرثون الكتاب الذين اصطفيناهم، فمنهم ظالم لنفسه، ومنهم مقتصد، ومنهم سابق بالخيرات، فلا أجد منهم أحدًا إلاّ مرحومًا. فاجعلهم أُمّتي. قال: هي أُمة أحمد ياموسى؟ . قال الحبر: نعم. قال كعب: أنشدك الله تجد في كتاب الله المنزل أنّ موسى نظر في التوراة فقال: ربِ إنّي أجد (في التوراة) (٢) أُمة مصاحفهم في صدورهم يلبسون ألوان ثياب أهل الجنّة، صفوفهم في الصلاة صفوف الملائكة، أصواتهم في مساجدهم كدوي النحل، لا يدخل النار منهم أحد أبدًا (٣) إلا من برئ الحسنات، مثل ما برئ الحجر\n_________\n= واليدين والرّجلين للإنسان من البياض الذي يكون في وجْه الفرس ويديه ورجليه. انظر: \"النهاية في غريب الأثر\" لأبي السعادات ١/ ٣٤٦.\n(١) من (س).\n(٢) من (س).\n(٣) من (ت).","vol":"12","page":521},{"text":"من ورق الشجر، قال موسى: فاجعلهم أُمتي. قال: هي أمة أحمد ياموسى؟ . قال الحبر: نعم. فلما عجب موسى من الخير الذي أعطى الله محمدًا -ﷺ- وأمته. قال: ياليتني من أصحاب محمد فأوحى الله -﷿- ثلاث آيات يرضيه بهن: ﴿يَامُوسَى إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَالَاتِي وَبِكَلَامِي﴾ إلى قوله ﴿دَارَ الْفَاسِقِينَ﴾ (١) ﴿وَمِنْ قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ﴾ (٢) قال: فرضى موسى كل الرضا (٣).\n_________\n(١) الأعراف: ١٤٤ - ١٤٥\n(٢) الأعراف: ١٥٩\n(٣) [١٣٨٥] الحكم على الإسناد:\nضعيف.\nفيه رِشدين متروك، قال ابن حجر: ضعيف، وفيه من لم أجده ومن لم أجد له ترجمة وبقية رجاله ثقات.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٥/ ٣٨٤، وذكره السيوطي في \"الدر المنثور\" ٣/ ٢٣٠ مختصرًا، وعزاه لأبي نعيم في \"دلائل النبوة\"، ولم أجده فيه وإنما هو في \"الحلية\".","vol":"12","page":522},{"text":"<span data-type=\"title\" id=toc-1469>١٤٥ </span>- ﴿وَكَتَبْنَا لَهُ﴾\n(يعني لموسى) (١) ﴿فِي الْأَلْوَاحِ﴾. قال الربيع بن أنس: كانت ألواح موسى -﵇- من بُرَد (٢). وقال ابن جريج: كانت من زمرّد، أمر الله تعالى جبريل حتّى جاء بها من جنة (٣) عدن وكتبها بالقلم الذي كتب الله به الذكر، واستمد من نهر النور كتب (٤) به الألواح (٥).\nوقال الكلبي: كانت الألواح من زبرجدة خضراء وياقوتة حمراء كتب الله فيها ثماني عشرة آية من بني إسرائيل وهي عشر آيات في التوراة (٦).\nوقال وهب: أمره الله تعالى بقطع الألواح من صخرة صماء ليّنها الله له فقطعها بيده ثمّ شققها بإصبعه (وسمع موسى -﵇- صرير القلم بالكلمات العشر، وكان ذلك في أول يوم من ذي القعدة) (٧) وكانت الألواح عشرة على طول موسى -﵇- (٨).\n_________\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" عنه ١/ ٢٨٠، ٨/ ٦٦ عنه، وعن أبي العالية.\n(٣) من (س).\n(٤) من (س).\n(٥) أخرجه الطبري في \"جامع البيان\" عنه ٩/ ٦٦ عنه مختصرًا. وذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨١ عنه بنحوه.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨١ عنه مختصرًا.\n(٧) من (ت) و(س).\n(٨) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨١ عنه","vol":"12","page":523},{"text":"وقال مقاتل ووهب ﴿وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ﴾ كنقش الخاتم، وكتب فيها: إني أنا الله الرحمن الرحيم، لا تشركوا بي شيئًا من أهل السماء ولا من أهل الأرض فإنّ كل ذلك خلقي، ولا تقطعوا السبل، ولا تحلفوا باسمي كاذبًا فإن مَنْ حلف باسمى كاذبًا فلا أُزكّيه، ولا تقتلوا ولا تزنوا، ولا تعقّوا الوالدين (١).\nوقال الربيع بن أنس: نزلت التوراة وهي سبعون وقر (٢) بعير، يقرأ الجزء منه في سنة لم يقرأه إلَّا أربعة نفر: موسى ويوشع وعزير وعيسى ﵈ (٣). وقال الحسن: هذِه الآية في التوراة ألف آية يعني قوله: ﴿وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ﴾ (٤).\n﴿مِنْ كُلِّ شَيْءٍ مَوْعِظَةً وَتَفْصِيلًا﴾ وتبيينا ﴿لِكُلِّ شَيْءٍ﴾ من الأمر والنهي والحلال والحرام والحدود والأحكام. ﴿فَخُذْهَا بِقُوَّةٍ﴾ قال مقاتل: بجد ومحافظة (٥). قال الضحاك: بطاعة (٦).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٢٤٤ عن وهب، مختصرا، وفيه: ووقر والديك. وذكره أبو حيان في \"البحر المحيط\" ٤/ ٣٨٦ عن مقاتل بمثله.\n(٢) الوِقْر: بكسر الواو: الحِمْل.\nانظر: \"النهاية في غريب الأثر\" لأبي السعادات ٥/ ٤٧٤.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨١ عنه.\n(٤) المصدر السابق عنه.\n(٥) انظر: \"تفسير مقاتل\" بن سليمان ٢/ ٦٣، إلا أنه قال: بالجد والمواظبة عليه. وأخرجه الطبري في \"جامع البيان\" ١٣/ ١٠٩ عن ابن عباس ﵄، والسدي بنحوه.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ٥٨ عن الربيع بن أنس، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١٣٠ عن الربيع، عن أبي العالية. وكذلك عزوه في =","vol":"12","page":524},{"text":"﴿وَأْمُرْ قَوْمَكَ يَأْخُذُوا بِأَحْسَنِهَا﴾ قال ابن عباس - ﵄ - في رواية الكلبي: يعني بأحسن ما أُمروا (فيها، من الفرائض فيحلوا حلالها، ويحرموا حرامها، وكان موسى أشد عبادة من قومه أُمر بما لم يؤمروا) (١) به (٢).\nوقال ابن كيسان وابن جرير: أحسنها الفرائض والأوامر، لأنه كان فيها أمر ونهي، فأمرهم الله تعالى أن يعملوا بما أمرهم به (ويتركوا ما نهاهم) (٣) عنه، فالعمل بالمأمور به أحسن من العمل بالمنهي عنه (٤).\nوقيل: معناه يأخذوا بها، وأحسن صلة (٥)، وقال قطرب: يأخذوا بأحسنها. أي: بحسنها، وكلّها حَسَن. كقوله: ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ (٦) (٧) وقال الحسين بن الفضل: معنى قوله بـ (أحسنها): أن تتجه الكلمة معنيين أو ثلاثة فتصرف إلى أشبهه بالحق (٨).\nوقيل: كان فيها فرائض لا مترك لها، وفضائل مندوبًا إليها، فالأحسن أن يُجمع بين الفرائض والنوافل (٩).\n_________\n= أغلب المصادر، ولم أجد من عزاه للضحاك.\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٥٨ عن ابن عباس ﵄ مختصرا.\n(٣) من (س) وفي الأصل: تركوا ما نهاهم. وفي (ت): وتركوا ما نهتيهم عنه.\n(٤) انظر: \"جامع البيان\" للطبري ٩/ ٥٨.\n(٥) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٣٨٧.\n(٦) العنكبوت: ٤٥.\n(٧) ذكره أبو السعود في \"إرشاد العقل السليم\" ٣/ ٢٧١ عنه.\n(٨) لم أجده.\n(٩) لم أجده.","vol":"12","page":525},{"text":"قوله تعالى: ﴿سَأُرِيكُمْ دَارَ الْفَاسِقِينَ﴾ قال أهل المعاني: هذا كقول القائل لمن يخاطبه: سأُريك غدًا إلى ما يصير إليه حال مَنْ يخالف أمري، على وجه الوعيد والتهديد (١).\nوقال مجاهد: ﴿سَأُرِيكُمْ دَارَ الْفَاسِقِينَ﴾ قال: مصيرهم في الآخرة (٢).\nوقال الحسن: جهنم (٣)، وقال قتادة وغيره: سأُدخلكم الشام، فسأُريكم منازل الكافرين الذين هم سكانها من الجبابرة والعمالقة (٤).\nوقال عطيّة العوفي: معناه سأُريكم دار فرعون وقومه وهي مصر (٥)، يدلّ عليه قراءة ابن عباس - ﵄-، وقسامة بن زهير: (سَأُوْرِثُكُمْ دار الفاسقين) (٦) (دار فرعون وقومه) (٧).\nوقال أبو العالية رفعت لموسى -﵇- مصر (وهي دار فرعون) (٨)، حتى نظر إليها (٩).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٩/ ٥٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٥٩ عنه.\n(٣) المصدر السابق عنه.\n(٤) المصدر السابق عنه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٢ عنه.\n(٦) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٨٢ كلاهما عنهما.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥١).\n(٧) من (س).\n(٨) من (س).\n(٩) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٥٦٦ عن سعيد بن جبير.","vol":"12","page":526},{"text":"وقال السدي: دار الفاسقين مصارع الفاسقين (١).\nوقال الكلبي: دار الفاسقين ما مرّوا عليه إذا سافروا من منازل عاد وثمود والقرون الذين أهلكوا (٢).\nوقال ابن كيسان: دار الفاسقين يعني إلى ما يصير قرارهم في الأرض (٣). وقال ابن زيد: يعني سنن الأوّلين (٤). وقيل: الدار الهلاك (وجمعه أدوار) (٥). وذلك أن الله تعالى لمّا أغرق فرعون، أوحى إلى البحر أن يقذف أجسادهم على الساحل، ففعل فنظر إليهم بنو إسرائيل، فأراهم هلاك الفاسقين (٦). وقال يمان (بن رئاب) (٧): يعني مسكن فرعون (٨).\n\n<span data-type=\"title\" id=toc-1470>١٤٦ </span>- قوله تعالى: ﴿سَأَصْرِفُ عَنْ آيَاتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ﴾\nقال قوم: حكم الآية لأهل مصر خاصة يعني بقوله: (ءاياتِى) الآيات التسع التي أعطاها الله تعالى لموسى -﵇-، وقال آخرون: هي عامة (٩).\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٦٠ عنه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٢ عنه.\n(٣) لم أجده.\n(٤) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٣٨٧ عنه.\n(٥) من (ت) و(س).\n(٦) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٥٦٦ عن سفيان، مختصرا.\n(٧) من (ت).\n(٨) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٢ عن عطية العوفي.\n(٩) المصدر السابق.","vol":"12","page":527},{"text":"وقال ابن جريج وابن زيد: يعني عن خلق السماوات والأرض وما بينهما من الشمس والقمر والنجوم والبحور والنبات وغيرها، أصرفهم عن أن يتفكروا فيها ويعتبروا بها (١). وقال الفريابي (٢): إنّي أمنع قلوبهم من التفكر في أمري (٣).\n[١٣٨٦] وسمعت أبا القاسم بن حبيب (٤)، يقول: سمعت أبا سعيد محمَّد بن نافع السجزي (٥) بِهَراة يقول: سمعت أبا يزيد حاتم بن محبوب السامي (٦)، يقول: سمعتُ عبد الجبار بن العلاء العطار (٧)، يقول: سمعت سفيان بن عيينة (٨) سئل عن هذِه الآية؟ فقال: أحرمهم فَهْم القرآن (٩).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٦٠ عن ابن جريج.\n(٢) جعفر بن محمَّد، الإمام الحافظ الثبت.\n(٣) أخرجه ابن أبي حاتم في \"تفسيره\" ٥/ ١٥٦٧ عنه. .\n(٤) قيل: كذبه الحاكم.\n(٥) لم أجده.\n(٦) أبو يزيد الهروي، ثقة.\n(٧) أبو بكر المكي: لا بأس به.\n(٨) ثقة حافظ، فقيه إمام حجة، إلا أنَّه ربما تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات، وكان أثبت الناس في عمرو بن دينار.\n(٩) [١٣٨٦] الحكم على الإسناد:\nفيه أبو القاسم الحبيبي قال الذهبي: وقد تكلم فيه الحاكم في رقعة نقلها عنه مسعود بن علي السجزي، فالله أعلم. أ. هـ. وفيه محمد بن نافع لم أجد فيه جرحًا ولا تعديلا، وبقية رجاله ثقات.\nالتخريج:\nذكره مكي بن أبي طالب في تفسيره \"الهداية إلى بلوغ النهاية\" ٤/ ٢٥٥٢.","vol":"12","page":528},{"text":"[١٣٨٧] سمعت أبا القاسم الحسن بن محمَّد النيسابوري (١)، يقول: سمعت أبا جعفر محمَّد بن أحمد بن سعيد الرازي (٢) يقول: سمعت العباس بن حمزة (٣) يقول: سمعت ذا النون المصري (٤) يقول: أبى الله أن يكرّم قلوب البطالين بمكنون حكمة القرآن (٥).\n﴿وَإِنْ يَرَوْا﴾ يعني هؤلاء المتكبّرين ﴿كُلَّ آيَةٍ لَا يُؤْمِنُوا بِهَا وَإِنْ يَرَوْا﴾) (٦)، وقرأ مالك بن دينار: (وإن يُروا) بضم الياء (٧). أي: يفعل ذلك بهم. ﴿سَبِيلَ الرُّشْدِ﴾ طريق الهدى والسداد ﴿لَا يَتَّخِذُوهُ﴾ لأنفسهم ﴿سَبِيلًا وَإِنْ يَرَوْا سَبِيلَ الْغَيِّ﴾ يعني الضلال والهلاك ﴿يَتَّخِذُوهُ سَبِيلًا﴾.\nوقرأ مجاهد وحميد وطلحة والأعمش ويحيى (٨) وحمزة والكسائي وخلف (٩): (الرَشَد)، بفتح الراء والشين،\n_________\n(١) قيل: كذبه الحاكم.\n(٢) ضعفه الدارقطني.\n(٣) أبو الفضل النيسابوري، وثقه الحاكم.\n(٤) الزاهد شيخ الديار المصرية، كان واعظًا.\n(٥) [١٣٨٧] الحكم على الإسناد:\nأبو القاسم تكلم الحاكم فيه، والرازي ضعيف.\nالتخريج:\nذكره النسفي في \"مدارك التنزيل\" ١/ ٤٤٠ عنه.\n(٦) من (ت) و(س).\n(٧) ذكره الزمخشري في \"الكشاف\" ٢/ ٥٠٩، وابن عطية في \"المحرر الوجيز\" ٢/ ٤٥٤ كلاهما عنه، وهي قراءة شاذة.\n(٨) من (ت).\n(٩) من (ت) و(س).","vol":"12","page":529},{"text":"وهما لغتان (١) كالسُقْم والسَقَم، والحُزْن والحَزَن، والبُخْل البَخَل، وكان أبو عمرو يفرق بينهما فيقول: الرُشْد بالضم، الصلاح في الأمر كقوله تعالى: ﴿فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا﴾ (٢) والرَشَد بفتحتين، الاستقامة في الدين (٣)، وقرأ أبو عبد الرحمن السلمي سبيل (٤): (الرَّشاد) بالألف (٥) وهو مصدر كالعفاف والصلاح. ﴿ذَلِكَ بِأَنَّهُمْ كَذَّبُوا بِآيَاتِنَا وَكَانُوا عَنْهَا غَافِلِينَ﴾ لاهين ساهين لا يتفكرون فيها ولا يتعظون بها.\n\n<span data-type=\"title\" id=toc-1471>١٤٧ </span>- ﴿وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ﴾\nورؤية القيامة، وقيل: لقاء الله تعالى في الآخرة ﴿حَبِطَتْ أَعْمَالُهُمْ هَلْ يُجْزَوْنَ﴾ في العقبى ﴿إِلَّا مَا كَانُوا﴾ (يعني جزاء ما كانوا) (٦) ﴿يَعْمَلُونَ﴾ في الدنيا.\n_________\n(١) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٤ قال: واختلفوا في ﴿سَبِيلَ الرُّشْدِ﴾ فقرأ حمزة والكسائي وخلف بفتح الراء والشين، وقرأ الباقون بضم الراء وإسكان الشين.\n(٢) النساء: ٦\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٨٣ كلاهما عنه، ولم يذكرا الآية.\n(٤) من (س).\n(٥) ذكره النحاس في \"معاني القرآن\" ٣/ ٧٩، وأبو حيان في \"البحر المحيط\" ٤/ ٣٨٩ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥١).\n(٦) من (ت).","vol":"12","page":530},{"text":"<span data-type=\"title\" id=toc-1472>١٤٨ </span>- قوله -﷿-: ﴿وَاتَّخَذَ قَوْمُ مُوسَى مِنْ بَعْدِهِ﴾\nأي: من بعد انطلاقه إلى الجبل ﴿مِنْ حُلِيِّهِمْ﴾ التي استعاروها من قوم فرعون. وكانت بنو إسرائيل في القبط بمنزلة أهل الجزية في أهل الإِسلام، وكان لهم يوم عيد يتزينون فيه، ويستعيرون من القبط العلي، فوافق ذلك عيدهم، فاستعاروا حلي القبط، فلما أخرجهم الله من مصر، وغرق فرعون بقيت تلك العلي في أيديهم، فاتخذ السامري منها ﴿عِجْلًا﴾ وهو ولد البقرة ﴿جَسَدًا﴾ مجسّد لا روح فيه. وقال وهب: جسدًا لحمًا (١) ودمًا (٢) ﴿لَهُ خُوَارٌ﴾ وهو صوت البقرة، خارت خورة واحدة، ثمّ لم يعد بعدها. وقال وهب: كان يسمع منه الخوار، إلَّا أنَّه لا يتحرك (٣). وقرأ عليّ بن أبي طالب: (جؤار) بالجيم والهمز (٤)، وهو الصوت.\nواختلفت القراءة في قوله (حليهم)، فقرأ يعقوب بفتح الحاء وجزم اللام وتخفيف الياء، على الواحدة، وقرأ حمزة والكسائي: (حِليّهم)\n_________\n(١) من (ت) و(س).\n(٢) أخرجه عبد الرزاق الصنعاني في \"تفسير القرآن\" ١/ ٢٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٥٦٨ كلاهما عنه وعن قتادة.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٣ عنه.\n(٤) ذكره الزمخشري في \"الكشاف\" ٢/ ٥١٠، وأبو حيان في \"البحر المحيط\" ٤/ ٣٩٠ كلاهما عن علي - ﵁ -.\nوهي قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥١).","vol":"12","page":531},{"text":"بكسر الحاء وتشديد الياء، والباقون بضم الحاء (١)، وهما لغتان مثل: صلي وجثي (٢) وبكي وعتي (٣)، يجوز فيها الكسر والضم (٤).\n﴿أَلَمْ يَرَوْا﴾ يعني الذين عبدوا العجل من دون الله ﴿أَلَمْ يَرَوْا أَنَّهُ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًا﴾ قال الله تعالى ﴿اتَّخَذُوهُ﴾ عبدوه واتخذوه إلهًا ﴿وَكَانُوا ظَالِمِينَ﴾ كافرين.\n\n<span data-type=\"title\" id=toc-1473>١٤٩ </span>- قوله -﷿-: ﴿وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ﴾\nأي: ندموا على عبادة العجل، وهذا من فصيحات القرآن، والعرب تقول لكل نادم على أمر أو عاجز عن شيء: سقط في يده، وأُسقط، لغتان، وأصله من الاستيسار، وهو أن يضرب الرجل الرجل (٥) أو يصرعه، فيرمي به من يديه إلى الأرض ليأسره فيكتفه،\n_________\n(١) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٤ قال: واختلفوا في ﴿مِنْ حُلِيِّهِمْ﴾ فقرأ حمزة والكسائي بكسر الحاء،\nوقرأ يعقوب بفتح الحاء وإسكان اللام وتخفيف الياء، وقرأ الباقون بضم الحاء، وكلهم كسر اللام وشدد الياء مكسورة سوى يعقوب، وتقدم انفراد فارس عن رويس عنه بضم الهاء.\n(٢) في الأصل: جلى. وما أثبته من (ت)، وهو موافق لما في المصدر.\n(٣) في الأصل: عني. وما أثبته من (س)، وهو موافق لما في المصادر.\n(٤) ذكره الطبري في \"جامع البيان\" ٩/ ٦٢ قال: وفي (الحلي) لغتان: ضم الحاء وهو الأصل وكسرها، وذلك في كل ما شاكله من مثل: صلي وجثي وعتي، وبأيتهما قرأ القارئ فمصيب.\n(٥) من (ت) و(س).","vol":"12","page":532},{"text":"فالمرمي به مسقوط في يد الساقط (١). ﴿وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِنْ لَمْ يَرْحَمْنَا﴾ يتب علينا ﴿رَبُّنَا وَيَغْفِرْ لَنَا﴾ ويتجاوز عنا ﴿لَنَكُونَنَّ مِنَ الْخَاسِرِينَ﴾ بالعقوبة.\n\n<span data-type=\"title\" id=toc-1474>١٥٠ </span>- قوله -﷿-: ﴿وَلَمَّا رَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا﴾\nقال أبو الدرداء: الأسف منزلة وراء الغضب، أشد من ذلك (٢). وقال ابن عباس ﵄ والسدي: يعني حزينًا (٣)، قال الحسن: غضبان حزينًا (٤) ﴿قَالَ بِئْسَمَا خَلَفْتُمُونِي مِنْ بَعْدِي﴾ أي: بئس الفعل فعلتم بعد ذهابي، يقال: منه خلفه بخير أو شر، إذا أولاه في أهله أو قومه (٥) بعد شخوصه عنهم خيرًا أو شرًا (٦). ﴿أَعَجِلْتُمْ﴾ أسبقتم ﴿أَمْرَ رَبِّكُمْ وَأَلْقَى الْأَلْوَاحَ﴾ غضبًا على قومه حين عبدوا العجل.\nوقال قتادة: إنّما ألقاها لكثرة ما سمع من فضائل أُمّة محمَّد - ﷺ - فألقى الألواح، وقال: رب اجعلني من أُمّة محمد (٧). وقال رسول الله - ﷺ -: \"رحم الله أخي موسى ليس المخبَرْ كالمعاين، لقد\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٩/ ٦٢ بمثله.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٦٣ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ٦٣ - ٦٤ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٦٣ - ٦٤ عنه.\n(٥) في الأصل: وقومه. وما أثبته من (س) موافق لما في المصدر.\n(٦) ذكره الطبري في \"جامع البيان\" ٩/ ٦٤.\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ٦٥ عنه مطولًا، وذكره الماوردي في \"النكت والعيون\" ٢/ ٢٦٣ عنه، بنحوه.","vol":"12","page":533},{"text":"أخبره الله بفتنة قومه، فعرف أنّ ما أخبره ربه به (١) حق، وإنه على ذلك لممسّك بمّا في يديه، فرجع إلى قومه فرآهم (٢) فغضب (٣) وكان شديد الغضب، فألقى الألواح\" (٤).\nقالت الرواة: كانت التوراة سبعة أسباع، فلمّا ألقى الألواح تكسرت، فرفع منها ستة أسباعها وبقي سبع، وكان (في الذي) (٥) رُفع تفصيل كل شيء، وفيما بقي الهدى والرحمة (٦).\nقوله تعالى: ﴿وَأَخَذَ بِرَأْسِ أَخِيهِ﴾ أي: بلحيته وذؤابته ﴿يَجُرُّهُ إِلَيْهِ﴾ وكان هارون -﵇- أكبر من موسى -﵇- بثلاث سنين، وأحبّ إلى بني إسرائيل من موسى -﵇ -، لأنه كان لين الغضب فـ ﴿قَالَ﴾ هارون -﵇-\n_________\n(١) من (ت).\n(٢) من (ت).\n(٣) في الأصل: غضب. وما أثبته من (س).\n(٤) الحكم على الإسناد:\nصحيح.\nصححه الحاكم، ووافقه الذهبي، وصححه الألباني في \"صحيح الجامع\" ٢/ ٩٤٨ حديث (٥٣٧٤).\nتخريجه: لفظ المصنف بنحو ما أخرجه الحاكم في \"المستدرك\" ٢/ ٤١٢، وفيما ذكره المصنف زيادات ليست في \"المستدرك\"، ولم أجدها عند غيره حسب اطلاعي.\nوأخرجه مختصرًا أحمد في \"المسند\" ١/ ٢٧١ (٢٤٤٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٩٦ (٦٢١٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٥٧٠، والطبراني في \"المعجم الأوسط\" ١/ ٤٦.\n(٥) في الأصل: فيم. وما أثبته من (س).\n(٦) ذكره الطبري في \"جامع البيان\" ٩/ ٦٦.","vol":"12","page":534},{"text":"عند ذلك ﴿ابْنَ أُمَّ﴾ قرأ أهل الكوفة (إلا حفصا وابن عامر) (١) بكسر الميم ها هنا وفي طه، أراد يا بن أُمي، فحذف ياء الإضافة، لأن مبنى النداء على الحذف، وأبقى الكسرة في الميم، ليدل على الإضافة، كقوله: ﴿يَا عِبَادِ﴾ (٢) يدل عليه قراءة ابن السميفع: (يابن أُمي) (٣) بإثبات الياء على الأصل، وقرأ الباقون بفتح الميم فيهما، على معنى يابن اماه، وجعلها اسمًا واحدًا، وبنوه على الفتح، كقولهم: حضرموت، وخمسة عشر درهما (٤) ونحوهما (٥).\n﴿إِنَّ الْقَوْمَ اسْتَضْعَفُونِي﴾ يعني عبدة العجل ﴿وَكَادُوا﴾ أي: همّوا وقاربوا أن ﴿يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ﴾ بضم التاء وكسر الميم ونصب الأعداء قراءة العامّة، وقرأ مجاهد ومالك بن دينار (فَلا تَشْمَتْ بِيَ الأَعْداءُ) بفتح التاء والميم، الأعداء رفع (٦).\n_________\n(١) من (ت) و(س). والصحيح أن ابن عامر قرأ بالكسر، قال ابن خلف في \"العنوان\" (ص ٩٨): بالكسر، ابن عامر والكوفيون سوى حفص ومثله في طه.\n(٢) الزمر: ١٠\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٩٠ عنه.\nوهي قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥١).\n(٤) من (ت).\n(٥) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٤ قال: واختلفوا في ﴿ابْنَ أُمَّ﴾ هنا وفي طه (يا ابن أم) فقرأ ابن عامر وحمزة والكسائي وخلف وأبو بكر بكسر الميم في الموضعين، وقرأ الباقون بفتحهما فيهما.\n(٦) ذكره الطبري في \"جامع البيان\" ٩/ ٦٨، وابن عطية في \"المحرر الوجيز\" ٢/ ٤٥٧ قال: وقرأ جمهور الناس ﴿فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ﴾ بضم التاء وكسر الميم ونصب الأعداء، وقرأ مجاهد فيما حكاه أبو حاتم (فلا تَشمَت بي) بفتح التاء من =","vol":"12","page":535},{"text":"﴿وَلَا تَجْعَلْنِي﴾ في موجدتك عليّ، وعقوبتك لي ﴿مَعَ الْقَوْمِ الظَّالِمِينَ﴾ يعني أصحاب العجل.\n\n<span data-type=\"title\" id=toc-1475>١٥١ </span>- ﴿قَالَ رَبِّ﴾\nموسى لمّا تبيّن له عذر أخيه ﴿اغْفِرْ لِي﴾ على ما صنعت إلى أخي ﴿وَلِأَخِي وَأَدْخِلْنَا﴾ جميعًا أنا وأخي ﴿فِي رَحْمَتِكَ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1476>١٥٢ </span>- قوله -﷿-: ﴿إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ﴾\nفي الآخرة ﴿وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا﴾ قال أبو العالية: هو ما أُمروا به من قتل أنفسهم (١).\nوقال عطيّة العوفي: أراد سينالهم لأولادهم الذين كانوا على عهد رسول الله -ﷺ-، غضب وذِلّة في الحياة الدنيا، وهو ما أصاب بني قريظة (٢) والنَّضِيْر (٣)، من القتل والجلاء، لتوليهم متخذي العجل\n_________\n= فوق والميم ورفع (الأعداءُ). وقراءة مجاهد وابن دينار شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥١).\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٥ عنه.\n(٢) بنو قريظة: من قبائل يهود الذين سكنوا بقرب المدينة وكانوا من حلفاء الأوس، وينسبون إلى قريظة، وهو اسم رجل من أولاد هارون النبي -﵇-، وقد عاهدهم الرسول - ﷺ - حين قدم\nالمدينة فنقضوا العهد يوم الخندق، فقصدهم سنة خمس للهجرة في غزوة بني قريظة، ثم نزلوا على\nحكم سعد بن معاذ - ﵁ - فحكم فيهم بحكم الله.\nانظر: \"السيرة النبوية\" لابن هشام ٢/ ٢٣٥، \"الأنساب\" للسمعاني ٤/ ٤٧٥.\n(٣) بنو النضير: من قبائل يهود الذين سكنوا بقرب المدينة، وكانوا من حلفاء =","vol":"12","page":536},{"text":"ورضاهم به (١).\nقال ابن عباس - ﵄-: هو الجزية (٢). ﴿وَكَذَلِكَ نَجْزِي الْمُفْتَرِينَ﴾ الكاذبين، قال أبو قِلابة: هي والله جزاء كل مفتر إلى يوم القيامة، أن يذله الله تعالى (٣).\n[١٣٨٨] سمعت أبا عمرو الفراتي (٤)، يقول: سمعت أبا سعيد بن أبي بكر بن أبي (٥) عثمان الحِيْري (٦) يقول: سمعت السَّراج (٧)، يقول:\n_________\n= الخزرج، وينتسبون إلى نضير\nوهو وقريظة أخوان من أولاد هارون النبي -﵇-، وقد نقضوا العهد وحاولوا قتله - ﷺ -، فقصدهم سنة أربع للهجرة فأجلاهم عن المدينة.\nانظر: \"السيرة النبوية\" لابن هشام ٢/ ١٩٠، \"الأنساب\" للسمعاني ٥/ ٥٠٢.\n(١) المصدر السابق عنه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٥ عنه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٠٢ عنه.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) من (ت) و(س).\n(٦) أحمد بن محمَّد بن سعيد بن إسماعيل الحيري النيسابوري، أبو سعيد توفي سنة (٣٥٣ هـ).\nالحافظ الإمام، حفيد الحافظ الكبير أبي عثمان الحيري، روى عنه الحاكم كثيرًا وقال: وكان ذا أموال وحشمة وفضائل، صنف التفسير الكبير، والصحيح المخرج على كتاب مسلم، استشهد بطرسوس، قال عنه الحافظ الذهبي: الحافظ، المجود أحد أئمة الحديث.\nانظر: \"طبقات الفقهاء الشافعية\" لابن الصلاح ١/ ٣٨٢، و\"تذكرة الحفاظ\" للذهبي ٣/ ٢٩٠، \"السير\" للذهبي ٣١/ ٢٨.\n(٧) محمد بن إسحاق، إمام حافظ، ثقة","vol":"12","page":537},{"text":"سمعت سَوّار بن عبد الله العنبرّي (١) يقول: سمعت أبي (٢) يقول: سمعت مالك بن أنس قال: ما من مبتدع إلَّا وتجد فوق رأسه ذلّة ثمّ قرأ ﴿إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا وَكَذَلِكَ نَجْزِي الْمُفْتَرِينَ (١٥٢)﴾ يعني المبتدعين (٣).\n\n<span data-type=\"title\" id=toc-1477>١٥٣ </span>- قوله -﷿-: ﴿وَالَّذِينَ عَمِلُوا السَّيِّئَاتِ ثُمَّ تَابُوا مِنْ بَعْدِهَا وَآمَنُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ (١٥٣)﴾.\n\n<span data-type=\"title\" id=toc-1478>١٥٤ </span>- قوله: ﴿وَلَمَّا سَكَتَ﴾\nأي: سكن ﴿عَنْ مُوسَى الْغَضَبُ﴾ يدلّ عليه قراءة معاوية بن قرة:\n_________\n(١) سوار بن عبد الله بن سوار بن عبد الله التميمي العنبري، أبو عبد الله البصري. توفي سنة (٢٤٥ هـ).\nنزل بغداد، وولي قضاء الرصافة وغيرها، قال أحمد: ما بلغني عنه إلا خيرًا، وقال النسائي: ثقة، وذكره ابن حبَّان في الثقات قال ابن حجر: ثقة غلط من تكلم فيه. انظر: \"التهذيب\" ٤/ ٢٦٨، \"التقريب\" ١/ ٤٠٢.\n(٢) عبد الله بن سوار بن عبد الله العنبري، القاضي، أبو السوار البصري توفي سنة (٢٢٧ هـ) وقيل بعدها.\nقال أبو داود: ثقة، وذكره ابن حبان في الثقات. قال ابن حجر: ثقة.\nانظر: \"التهذيب\" ٥/ ٢٤٨، و\"التقريب\" ١/ ٥٠٠.\n(٣) [١٣٨٨] الحكم على الإسناد:\nرجال السند ثقات، ولم أجد في الفراتي، جرحًا ولا تعديلا.\nالتخريج:\nذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٩٢، والنيسابوري في \"غرائب القرآن\" ٣/ ٣٢٣ جميعهم عنه.","vol":"12","page":538},{"text":"ولمّا (سكن) بالنون (١). قال أبو النجم:\nوَهَمَّتِ الأفْعَى بِأَنْ تَسِيحا\nوَسَكَتَ المُكّاءُ أَنْ يَصِيحا (٢)\nوأصله الكف عن الشيء، ومنه الساكت عن الكلام. ﴿أَخَذَ الْأَلْوَاحَ﴾ التي بعد ما ألقاها، وذهب منها ستة أسباعها ﴿وَفِي نُسْخَتِهَا﴾ (٣) أي: وفي ما نسخ منها. قال عطاء: أي: وفيما بقي منها، ولم يذهب من الحدود والأحكام شيء (٤).\nوقال ابن عباس - ﵄ - وعمرو بن دينار: صام موسى أربعين يومًا، فلمّا ألقى الألواح فتكسّرت، صام مثلها فَردُّت عليه، وأُعيدت في لوحين، مكان الذي انكسر (٥).\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٥٩، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٩٢ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥١).\n(٢) المُكّاء: بالضم والتشديد طائر في ضرب القُنْبُرةِ، إِلا أَن في جناحيه بَلَقًا، سمي بذلك لأَنه يجمع يديه ثمَّ يَصْفِرُ فيهما صَفِيرًا حسنًا.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٢٨٩ (مكا).\nوالبيت ذكره الطبري في \"جامع البيان\" ١٣/ ١٣٨ وقال محققه الأستاذ محمود شاكر في الحاشية: لم أجد البيتين ... ولأبي النجم أبيات كثيرة من الرجز على هذا الوزن، ولم أجد الرجز بتمامه. أ. هـ.\n(٣) في الأصل: ﴿وَفِي نُسْخَتِهَا هُدًى﴾. وما أثبته من (ت) على طريقة المصنف في تقسيم الآية.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٥ عنه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٥ عنهما، وذكر صيامه أربعين يوما مرة واحدة.","vol":"12","page":539},{"text":"﴿هُدًى وَرَحْمَةً﴾ قال ابن عباس - ﵄ -: هدى من الضلالة، ورحمة من العذاب (١). ﴿لِلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ﴾ أي: يخشون فيعملون بها. واختلف أهل العربية في وجه دخول اللام في قوله تعالى (٢) لربهم، فقال الكسائي: لما تقدّمت قبل الفِعل حسُنَتْ، كقوله: ﴿لِلرُّؤْيَا تَعْبُرُونَ﴾ (٣) (٤) وقيل أراد براهبون لربهم، أو رهبتهم لربهم (٥).\nوقال عيسى بن عمر سمعت الفرزدق يقول: نقدت له مائة درهم، يريد نقدته (٦). وهي لغة صحيحة، كقوله: ﴿رَدِفَ لَكُمْ﴾ (٧) وقوله: ﴿وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ﴾ (٨).\nوقال قطرب: أراد من ربهم يرهبون (٩)، قيل معناه من أجل ربهم يرهبون (١٠)\n_________\n(١) ذكره الخازن في \"لباب التأويل\" ٢/ ٥٩٠ عنه.\n(٢) من (س).\n(٣) يوسف: ٤٣\n(٤) ذكره الطبري في \"جامع البيان\" ٩/ ٧١ بقوله: وقال بعضهم.\nوذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٦ عنه.\n(٥) المرجع السابق، وقال الفرّاء في \"معانى القرآن\" ٣/ ٢٨٦، قال الكسائي: سمعت بعض العرب يقول: نقدت لها مائة، يريدون نقدتها\nمائة، لامرأة تزوّجها.\n(٦) ذكره الطبري في \"جامع البيان\" ٩/ ٧١ عنه.\n(٧) النمل: ٧٢\n(٨) سبأ: ٢٣\n(٩) وذكره البغوي في \"معالم التنزيل\" ٣/ ٣٨٦ عنه.\n(١٠) ذكره الطبري في \"جامع البيان\" ٩/ ٧١ بقوله: وقال بعضهم.","vol":"12","page":540},{"text":"قال الراجز (١):\nتَسَمعُ للجُزع إذا اسْتُحيرا ... للماء في أجوافها خريرًا (٢)\nأي من أجل الجرع.\n\n<span data-type=\"title\" id=toc-1479>١٥٥ </span>- قوله -﷿-: ﴿وَاخْتَارَ مُوسَى قَوْمَهُ﴾\nأي: من قومه، فلمّا نزع حرف الصفة نصب. كقول الفرزدق:\nوَمِنَّا الذِي [اخْتِيرَ] الرِّجالَ سَماحَةً ... وَجُودًا إِذا هَبَّ الرِّياحُ الزَّعازعُ (٣)\nأي من الرجال.\nوقال الآخر (٤):\n_________\n(١) رؤبة بن العجاج انظر: \"أدب الكاتب\" لابن قتيبة (ص ٤١٤).\n(٢) يصف إبلا وردت الماء، والجرع: بلع الماء، واستحير: إحارته أدخلته في أجوافها، وخرير الماء: صوته.\nانظر: \"شرح أدب الكاتب\" للجواليقي (ص ٢٧٤)\n(٣) في الأصل: اختار. وما أثبته من (ت)، وهو موافق لما في المصادر.\nوالبيت مطلع قصيدة ناقض بها جريرا، وأرد بقوله: ومنا الذي اختير، أباه غالبًا، وكان جوادًا، والزعازع: جمع زعزع كجعفر، وهي الريح التي تهب بشدة. وعنى بذلك الشتاء، وفيه تقل الألبان، وتعدم الأزواد، ويبخل الجواد، فيقول: هو جواد في مثل هذا الوقت الذي يقل فيه الجود.\nانظر: \"ديوانه\" ١/ ٧١، \"الكامل في اللغة والأدب\" للمبرد ١/ ٨٣، \"خزانة الأدب\" للبغدادي ٩/ ١١٣.\n(٤) هو: الراعي الشاعر، واسمه عبيد بن حصين.\nانظر: \"غريب الحديث\" لأبي عبيد ١/ ٤٤٩.","vol":"12","page":541},{"text":"اخْتَرْتُكَ (١) النّاسَ إِذْ غَثَّتْ (٢) خَلائِقُهُمْ ... واعْتَلَّ مَنْ كانَ يُرْجَى عِنْدَهُ السُّولُ (٣)\nأي: من الناس.\nواختلفوا في سبب اختيار موسى السبعين، فقال السدي: أمر الله تعالى موسى بأن يأتيه في ناس من بني إسرائيل، يعتذرون إليه من عبادة العجل، ووعدهم موعدًا، واختار موسى من قومه ﴿سَبْعِينَ رَجُلًا﴾ ثم ذهب بهم ليعتذرواه فأتوا ذلك المكان، قالوا: لن نؤمن لك حتّى نرى الله جهرة، فإنّك قد كلّمته فأرناه، فأخذتهم الصاعقة، فماتوا (٤).\nوقال ابن إسحاق: اختارهم ليتوبوا إليه مما صنعوه، ويسألوه التوبة على من تركوا وراءهم من قومهم (٥).\nوقال مجاهد: اختارهم لتمام الموعد (٦).\nوقال وهب: قالت ينو إسرائيل لموسى -﵇-: إن طائفة يزعمون أنّ\n_________\n(١) في (س): اختارك.\n(٢) في الأصل و(س) لم تنقط كاملة، وفي (ت): عنت. قال محمود شاكر: ولا معنى لها، ورجَّح أن\nتكون: غثّت. وهو ما أثبته، وفي ديوانه، وبعض المصادر: رثّت.\nانظر: حاشية \"جامع البيان\" للطبري ١٣/ ١٤٦،\nوالمرجع السابق.\n(٣) في الأصل: السعد. وما أثبته من (ت) و(س) وهو موافق لما في المصادر.\nانظر: \"ديوانه\" ١/ ١٥١، \"لسان العرب\" لابن منظور ١١/ ٣٥٠ (سول).\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٢ عنه مطولًا.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٦ عنه.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٣ عنه.","vol":"12","page":542},{"text":"الله لا يكلمك، ولو كلمك ما قمت بكلامه، ألم ترَ أنّ طائفة منّا سألوه النظر إليه فماتوا، أفلا (١) تسأله أن يحضرك طائفة منّا حتّى يكلمك، فيسمعوا كلامه، فيؤمنوا وتذهب التهمة، فأوحى الله -﷿- إلى موسى أن اختر من خيارهم سبعين رجلًا، ثمّ ارتق بهم إلى الجبل أنت وهارون، واستخلف علي بني إسرائيل يوشع بن نون، ففعل كما أمر الله تعالى واختار موسى (٢) سبعين رجلًا (٣).\nروى المنهال (٤)، عن الربيع بن حبيب (٥) قال: سمعت أبا سعيد الرقاشي (٦) وقرأ هذِه الآية فقال: كان السبعون أبناء ما عدا عشرين (٧)، ولم يجاوز الأربعين، وذلك أن ابن عشرين قد ذهب\n_________\n(١) من (س) وفي الأصل: فلا.\n(٢) من (ت).\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٦٨ عنه مختصرًا.\n(٤) هكذا ورد اسمه في الأصل وفي النسخ، ووقع عند الطبري في \"تفسيره\" ١٣/ ١٤٣، الحجاج بن المنهال، وهو ثقة فاضل.\n(٥) الربيع بن حبيب الحنفي أبو سلمة البصري.\nوثقه أحمد ويحيى بن معين وعلي بن المديني وغيرهم. قال ابن حجر: ثقة.\nانظر: \"التهذيب\" ٣/ ٢٤١، \"التقريب\" ١/ ٢٩٣.\n(٦) قيس مولى أبي ساسان حضين بن المنذر الرقاشي.\nمن أهل البصرة، وكان قليل الحديث وروى عن ابن عباس - ﵁ -، قيل ليحيى بن معين أبو سعيد الرقاشي الذي روى عنه سليمان التيمي اسمه قيس قال: نعم. وذكره ابن حبان في الثقات.\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٢١٢، و\"الثقات\" لابن حبان ٥/ ٣١٥، \"سؤالات ابن الجنيد\" (ص ٤٢٨).\n(٧) كذا في جميع النسخ وعند الطبري، وتستقيم العبارة بدون كلمة [ما عدا] وهو =","vol":"12","page":543},{"text":"جهله وصباه، وأنّ من لم يتجاوز الأربعين لم يفقد من عقله شيئًا (١) وقال الآخرون: كانوا شيوخًا (٢).\nقال الكلبي: اختار موسى سبعين رجلًا لينطلقوا إلى الجبل معه، فلم يصب إلَّا ستين شيخًا، فأوحى الله تعالى إليه أن يختار من الشبان عشرة، فاختار من كل سبط ستّة رهط (٣)، فصاروا اثنين وسبعين. فقال لهم موسى -﵇-: إنّما أمرت بسبعين رجلا، فيتخلف منكم رجلان، فتشاحوا على ذلك. فقال موسى: إن لمن قعد مثل أجر من خرج، فقعد رجلان: أحدهما غالب بن يوقنّا (٤)، والآخر يوشع بن نون. وأمر موسى -﵇- السبعين أن يصوموا ويتطهروا، ويطهّروا ثيابهم، ثمّ خرج بهم إلى طور سيناء لميقات ربّه، وكان لا يأتيه إلَّا بإذن منه،\n_________\n= عند أبي حاتم [كانوا أيتاما قد جاوزوا العشرين] وعند السيوطي [كانوا قد جاوزوا الثلاثين].\nانظر: التخريج.\n(١) الحكم على الإسناد:\nصحيح.\nرواته ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٩/ ٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٥٧٤، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٢٣٨ لابن المنذر وابن أبي حاتم وأبي الشيخ.\n(٢) لم أجده.\n(٣) في (ت): فأصبحوا شيوخًا.\n(٤) يوقنا: هكذا في أغلب المصادر، وصوبه أحمد شاكر في تحقيقه لـ \"جامع البيان\" للطبري بـ: يوفنّا. قال: في كتاب القوم، في سفر العدد، في الإصحاح الثالث عشر: . . بن يُفَنة.\nانظر: حاشية \"جامع البيان\" للطبري ١٠/ ١١٤.","vol":"12","page":544},{"text":"وذلك قوله تعالى: ﴿وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقَاتِنَا﴾ (١).\n﴿فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ﴾\nواختلفوا في كيفية هذِه الرجفة، وسبب أخذها إياهم. فقال ابن إسحاق والسدي: إنّهم لمّا أتوا ذلك المكان قالوا لموسى -﵇-: أطلب لنا أن نسمع كلام ربّنا. فقال: أفعل، فلمّا دنا موسى -﵇- من الجبل، وقع عليه عمود الغمام حتّى يغشى الجبل كله، ودنا موسى فدخل فيه، وقال للقوم: ادنوا! وكان موسى إذا كلمه ربه وقع على جبهته نور ساطع، لا يستطيع أحد من بني إسرائيل أن ينظر إليه! فضرب دونه بالحجاب، ودنا القوم حتّى إذا دخلوا في الغمام وقعوا سجودا، فسمعوه وهو يكلّم موسى يأمره وينهاه: افعل، ولا تفعل! فلما فرغ، انكشف عن موسى الغمام. وأقبل إليهم، فقالوا: يا موسى لن نؤمن لك حتّى نرى الله جهرة! فأخذتهم الرجفة -وهي الصاعقة- فماتوا جميعًا (٢).\nوقال ابن عباس - ﵄-: إن السبعين الذين قالوا: لن نؤمن لك حتّى نرى الله جهرة فأخذتهم الصاعقة، كانوا قبل السبعين الذين أخذتهم الرجفة، وإنما أمر الله تعالى موسى -﵇- أن يختار من قومه سبعين رجلًا، فاختارهم وبرزوا ليدعوا ربهم، فكان فيما دعوا أن قالوا: اللهم أعطنا ما لم تعطه أحدًا قبلنا، ولا تعطيه أحدًا بعدنا،\n_________\n(١) جاء في \"لباب التأويل\" للخازن ٢/ ٥٩٠: قال أصحاب الأخبار، وذكره مختصرا.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٢ عنهما.","vol":"12","page":545},{"text":"فكره الله ذلك من دعائهم، فأخذتهم الرجفة. (١) (وقال عليّ بن أبي طالب - ﵁ -: إنّما أخذتهم الرجفة) (٢) من أجل دعواهم على موسى قتل هارون، وذلك أن موسى، وهارون، وشبر، وشبير ﵈ انطلقوا إلى سفح جبل فنام هارون -﵇- على سرير فتوفّاه الله -﷿-، فلمّا مات هارون (٣) دفنه موسى، فلمّا رجع موسى إلى بني إسرائيل. قالوا له: أين هارون؟ قال: توفّاه الله تعالى. قالوا له: بل أنت قتلته حسدته على خُلُقه ولينه. قال: فاختاروا من شئتم، فاختاروا منهم سبعين رجلًا، وذهب بهم، فلما انتهوا إلى القبر، قال موسى: يا هارون أقُتِلتَ أم مِتَّ؟ فقال هارون: ما قتلني أحد، ولكن توفّاني الله تعالى.\nفقالوا: يا موسى لن نعصي بعد هذا اليوم! فأخذتهم الرجفة، وصَعِقوا وماتوا، وقال موسى: يا رب ما أقول لبني إسرائيل إذا رجعت إليهم، يقولون: أنت قتلتهم فأحياهم الله، وجعلهم أنبياء كلّهم (٤). وقال ابن عباس ﵄: إنّما أخذتهم الرجفة أنهم لم يَرْضوا، ولم يَنْتهوا عن عبادة العجل (٥).\nوقال قتادة وابن جريج ومحمد بن كعب: أخذتهم الرجفة لأنّهم لم\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٦ عنه.\n(٢) من (ت) و(س).\n(٣) من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٣ عنه بنحوه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٣ عنه.","vol":"12","page":546},{"text":"يزايلوا قومهم حين عبدوا العجل، ولم يأمروهم بالمعروف، ولم ينهوهم عن المنكر (١).\nوقال وهب: لم تكن تلك الرجفة موتًا، ولكن القوم لما رأوا تلك الهيبة أخذتهم الرعدة، وقلقوا ورجفوا حتّى كادت أن تبين منهم مفاصلهم، وتنقضَّ ظهورهم، فلمّا رأى ذلك موسى -﵇- رحمهم، وخاف عليهم الموت، واشتدّ عليه فقدهم، وكانوا له وزراء على الخير سامعين مطيعين، فعند ذلك دعا وبكى، وناشد ربّه فكشف الله عنهم تلك الرجفة والرعدة، وسكنوا واطمأنوا وسمعوا كلام ربهم، فذلك قوله -﷿- (٢).\n﴿قَالَ﴾ يعني موسى ﴿رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا﴾ يعني عبدة العجل، وظن موسى -﵇- أنّهم عوقبوا باتخاذ بني إسرائيل العجل. وقال السدي: أوحى الله -﷿- إلى موسى أن هؤلاء السبعين ممن اتخذوا العجل، وكان موسى -﵇- لا يعلم ذلك، فقال موسى: يا رب كيف أرجع إلى بني إسرائيل، وقد أهلكت خيارهم، وليس معي رجلٌ واحدٌ فماذا الذي يصدقونني به، أو يأمنونني عليه بعد هذا، فأحياهم الله تعالى (٣).\nوقال المبرّد: قوله: ﴿أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا﴾ استفهام\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٤ عنهم.\n(٢) ذكره الخازن في \"لباب التأويل\" ٢/ ٥٩١ عنه، وذكر الآية: ﴿فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ﴾. وهي ليست في الأصل والنسخ.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٦ عنه مختصرًا.","vol":"12","page":547},{"text":"استعطاف. أي: لا تهلكنا، وقد علم موسى أن الله أعدُل من أن يؤاخذ بجريرة الجاني غيره، ولكنّه كقول عيسى -﵇-: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ﴾ (١)\nوقوله: ﴿إِنْ هِيَ إِلَّا فِتْنَتُكَ﴾ أي: اختبارك.\nوقال سعيد بن جبير وأبو العالية والربيع: بليتك (٢).\nقال ابن عباس ﵄: عذابك (٣).\n﴿تُضِلُّ بِهَا﴾ (٤) تصيب به ﴿مَنْ تَشَاءُ وَتَهْدِي (٥)﴾ وتصرفه عن ﴿مَنْ تَشَاءُ أَنْتَ وَلِيُّنَا﴾ ناصرنا وحافظنا ﴿فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الْغَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1480>١٥٦ </span>- قوله -﷿-: ﴿وَاكْتُبْ لَنَا﴾\nأي: حقق وأوجب. يقال للمسافر: كتب الله عليك السلامة، ﴿فِي هَذِهِ الدُّنْيَا حَسَنَةً﴾ يعني الأعمال الصالحة ﴿وَفِي الْآخِرَةِ﴾ يعني المغفرة والجنّة ﴿إِنَّا هُدْنَا﴾ تبنا ﴿إِلَيْكَ﴾ قرأ أبو وجزة السعدي وكان فصيحًا من القراء شاعرًا: (هِدنا) بكسر الهاء (٦) يقال: هاد يهود وهاد يهيد إذا تاب، وأصله الميل (٧).\n_________\n(١) المائدة: ١١٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٧ عنهم.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٧ عنه - ﵁ -.\n(٤) من (ت).\n(٥) من (ت).\n(٦) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٦٠، وابن الجوزي في \"زاد المسير\" ٣/ ٢٧٠ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥١).\n(٧) انظر: \"إملاء ما من به الرحمن\" للعكبري (ص ٢٨٦). وجاء فيه: وهو من هاد يهيد إذا تحرك أو حرك: أي حركنا إليك نفوسنا.","vol":"12","page":548},{"text":"وقال الشاعر (١):\nقَدْ عَلِمَتْ سَلْمَى وجاراتُها ... أنِّي من الذنب لها هائِدُ (٢)\n﴿قَالَ﴾ الله -﷿-: ﴿قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ﴾ من خلقي، وقرأ الحسن وابن السميفِعْ: (مَنْ أساء) بالسين والألف المفتوحة من الإساءة (٣). ﴿وَرَحْمَتِي وَسِعَتْ﴾ عمّت ﴿كُلَّ شَيْءٍ﴾ (قال الحسن وقتادة: وسعت في الدنيا البر والفاجر، وهي يوم القيامة للمتّقين خاصة (٤). وقال عطيّة العوفي: وسعت كل شيء) (٥)، ولكن لا تجب إلَّا للذين يتقون، وذلك أنّ الكافر يُرزق، ويُدفع عنه بالمؤمن لسعة رحمة الله للمؤمنين، فيعيش فيها فإذا صار إلى الآخرة وجبت للمؤمنين خاصة، كالمستضيء بنار غيره إذا ذهب صاحب السراج بسراجه (٦).\n_________\n(١) لم أعرفه.\n(٢) ذكره ابن سيده في \"إعراب القرآن\" ٥/ ١٢٤، وأبو حيان في \"البحر المحيط\" ٤/ ٤٠٠، وابن عادل الدمشقي في \"اللباب\" ٩/ ٣٣٧. وجاء في هذِه المصادر: من الله. بدلا: من الذنب.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٦١، وأبو حيان في \"البحر المحيط\" ٤/ ٤٠٠، كلاهما عن الحسن وطاووس وعمرو بنفائد.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥١).\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٢٤٣ عنهما.\n(٥) من (ت).\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٧ عنه.","vol":"12","page":549},{"text":"وقال أبو روق: ورحمتي وسعت كل شيء يعني الرحمة التي قَسَمَها بين الخلائق يعطف بها بعضهم على بعض (١). وقال ابن زيد: ﴿وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ﴾ هي التوبة (٢).\nوقال الآخرون: لفظه عام ومعناه خاص لهذِه الأُمّة (٣). وقال ابن عباس -﵄ - وقتادة وابن جريج وأبو بكر الهذلي: لما نزلت ﴿وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ﴾ قال إبليس: أنا من ذلك الشيء فنزعها الله تعالى من إبليس. فقال: ﴿فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ﴾ فقالت اليهود والنصارى: نحن نتّقي ونؤتي الزكاة ونؤمن بآيات ربنا، فنزعها الله منهم، وجعلها لهذِه الأُمة، فقال:\n\n<span data-type=\"title\" id=toc-1481>١٥٧ </span>- ﴿الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ﴾ الآية (٤).\nوقال نَوْف البِكالي الحِمْيَرِي: لما اختار موسى قومه سبعين رجلًا لميقات ربه قال الله لموسى: أجعل لكم الأرض مسجدًا وطهورًا تصلّون حيث أدركتكم الصلاة، إلَّا عند مرحاض أو حمام أو قبر، وأجعل السكينة في قلوبكم، وأجعلُكم تقرؤون التوراة عن ظهور قلوبكم، يقرؤها الرجل منكم والمرأة والحر والعبد والصغير والكبير. فقال ذلك موسى لقومه. فقالوا: لا نريد أن نصلي إلا في الكنائس، ولا نستطيع حمل السكينة في قلوبنا، ونريد أن تكون كما كانت في\n_________\n(١) ذكره الأخفش في \"معانى القرآن\" ٢/ ٣١٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٨١ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٩ بنحوه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٧٩ - ٨٠ عنهم.","vol":"12","page":550},{"text":"التابوت، ولا نستطيع أن نقرأ التوراة عن ظهر قلوبنا، ولا نريد أن نقرأها إلَّا نظرًا، فقال الله تعالى: ﴿فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ﴾ إلى قوله ﴿الْمُفْلِحُونَ﴾ فجعلها لهذِه الأمة. فقال موسى: يا رب اجعلني نبيَّهم. فقال: نبيُّهم منهم. قال: رب اجعلني منهم. قال: إنك لن تدركهم. فقال موسى: رب أتيتك بوفد بني إسرائيل فجعلت وِفادَتنا لغيرنا، فأنزل الله تعالى: ﴿وَمِنْ قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ (١٥٩)﴾ (١) (فرضي موسى -﵇-) (٢).\nقال نوف: ألا تحمدون ربًّا حفظ غيبتكم (وأخذ لكم بسهمكم) (٣) وجعل وفادة بني إسرائيل لكم (٤).\nواختلف العلماء في معنى الأُمّي. فقال ابن عباس - ﵄ -: هو نبيكم كان أميًّا لا يكتب ولا يقرأ ولا يحسب (٥).\nقال الله -﷿-: ﴿وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ﴾ (٦) وقال - ﷺ -: \"إنا أُمة أُميّة لا نكتب ولا نحسب\" (٧).\n_________\n(١) الأعراف: ١٥٩.\n(٢) من (ت).\n(٣) في الأصل: وأجزل لكم سهمكم. وما أثبته من (س) وهو موافق لما في المصدر.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٨٣ عنه بنحوه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٨ عنه.\n(٦) العنكبوت: ٤٨\n(٧) أخرجه البخاري كتاب الصوم، باب قول النبي -ﷺ- \"لا نَكْتُبُ وَلا نَحْسُبُ\" (١٩١٣)، ومسلم كتاب الصوم، باب وجوب صوم رمضان لرؤية الهلال كلاهما من حديث ابن عمر - ﵁ - (١٠٨٠).","vol":"12","page":551},{"text":"وقيل: هو منسوب إلى أُمّته، كان أصله أُمتي فسقطت التاء من النسبة، كما سقطت من المكي والمدني (١). وقيل: هو منسوب إلى أُم القرى وهي مكّة (٢). ﴿الَّذِي يَجِدُونَهُ﴾ أي: صفتَه ونبوّتَه ونعتَه وأمره (٣) ﴿مَكْتُوبًا﴾ ﴿التَّوْرَاةِ وَالْإِنْجِيلِ﴾.\nقال عطاء بن يسار: لقيت عبد الله بن عمرو بن العاص - ﵄ - فقلت: أخبرني عن صفة رسول الله -ﷺ- في التوراة. فقال: أجل والله، إنه لموصوف في التوراة كصفته في القرآن: يا أيُّها النبيّ إنّا أرسلناك شاهدًا ومُبَشِّرًا ونذيرًا وحِرْزًا للأُمِّيين أنت عبدي ورسولي، سميتك المتوكل، ليس بفظٍّ ولا غليظ ولا صخّاب (٤) في الأسواق، ولا يجزي بالسيئة السيئة، ولكن يعفو ويصفح، ولن أقبضه حتّى نقيم به الملّة العوجاء بأن يقولوا: لا إله إلَّا الله، فنفتح به قلوبًا غلفًا، وآذانًا صُمًا، وأعينًا عميًا.\nقال عطاء: ثمّ لقيت كعبًا فسألته عن ذلك، فما اختلفا حرفًا إلَّا (أن كعبًا) (٥) قال: بلغته قلوبًا غُلوفيًا، وآذانًا صمومِيا وأعينًا غمْوميًّا (٦).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٨.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٨.\n(٣) من (س).\n(٤) الصخَّب: الضَّجَّة واضطرابُ الأصواتِ للخِصام.\nانظر: \"النهاية في غريب الأثر\" لأبي السعادات ٣/ ١٤.\n(٥) من (ت).\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ٨٣ عنه بمثله، دون قوله وزاد كعب. . الخ.","vol":"12","page":552},{"text":"وزاد كعب في صفة (١) رسول الله -ﷺ- فقال: مولده بمكة، وهجرته بطابة، وملكه بالشام، وأمته الحامدون يَحْمَدون الله على كل حال، وفي كل منزلة، يوضؤون أطرافهم ويتزرون إلى أنصاف ساقهم، رعاة الشمس يصلون الصلاة حيث أدركتهم ولو على ظهر الكناسة، صفهم في القتال مثل صفهم في الصلاة ثمّ قرأ: ﴿إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ (٤)﴾ (٢) (٣) وقال الواقدي (٤): حدّثني عثمان بن الضحاك (٥) عن يزيد بن الهاد (٦) عن ثعلبة بن أبي (٧) مالك (٨) أن عمر بن الخطّاب - ﵁ - سأل\n_________\n(١) من (ت) و(س).\n(٢) الصف: ٤.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٥٤ عن كعب، بنحوه في تفسير سورة الصف، وفيه: ولو على ظهر دابة.\n(٤) محمد بن عمر، متروك مع سعة علمه.\n(٥) عثمان بن الضحاك المدني حجازي قيل إنه الحزامي.\nقال الآجري: سألت أبا داود عنه فقال: ضعيف، وقال الذهبي: فيه ضعف، وذكره ابن حبان في الثقات، قال ابن حجر: ضعيف. انظر: \"الكاشف\" للذهبي ٨/ ٨، و\"التهذيب\" ٧/ ١٢٣، و\"التقريب\" ١/ ٦٦٠.\n(٦) أبو عبد الله المدني، ثمة مكثر.\n(٧) سقطت من الأصل والنسخ وأثبتها كما وردت في المصادر.\n(٨) ثعلبة بن أبي مالك القرظي حليف الأنصار أبو مالك ويقال أبو يحيى المدني.\nروى عن النبي -ﷺ- وعن عمر وعثمان وجابر وحارثة بن النعمان وجماعة. قال أبو حاتم في المراسيل: هو من التابعين، وقال العجلي تابعي ثقة، وذكره ابن حبان في الثقات قال ابن حجر: مختلف في صحبته.\nانظر: \"التهذيب\" ٢/ ٢٥، و\"التقريب\" ١/ ١٤٩.","vol":"12","page":553},{"text":"أبا مالك (١) عن صفة رسول الله -ﷺ- في التوراة، وكان من علماء اليهود، فقال: صفته في كتاب الله -﷿- بني هارون الذي لم يبدل ولم يغير أحمد من ولد إسماعيل بن إبراهيم، وهو آخر الأنبياء وهو النبي العربي الذي يأتي بدين إبراهيم الحنيف، يأتزر (٢) على وسطه ويغسل أطرافه في عينيه حمرة وبين كتفيه خاتم النبوّة مثل زر الحَجَلة (٣)، ليس بالقصير ولا بالطويل، ويلبس الشملة (٤)، ويجتزئ بالبُلْغة (٥)، ويركب الحمار، ويمشي في الأسواق، معه حرب وقتل وسبي، سيفه على عاتقه لا يبالي مَن لقي مِن الناس، معه صلاة لو كانت في قوم نوح ما أهلكوا بالطوفان، ولو كانت في عاد ما أهلكوا بالريح، ولو كانت في ثمود ما أهلكوا بالصيحة. مولده بمكّة، ومنشأه بها، وبدء (٦) نبوّته بها،\n_________\n(١) أبو مالك القرظي، وقيل اسمه: عبد الله، والد ثعلبة.\nذكره الواقدي وقال إنه قدم من اليمن وهو على دين اليهودية فتزوج امرأة من قريظة فانتسب فيهم وهو من كندة، أدرك النبي -ﷺ- فأسلم. انظر: \"أسد الغابة\" ٦/ ٢٦٨، و\"الإصابة\" ٧/ ٣٥٧.\n(٢) يأتزر: يلبس الإزار، والإِزار كُلُّ ما واراك.\nانظر: \"لسان العرب\" لابن منظور ٤/ ١٦ (أَزَرَ).\n(٣) زِرّ الحَجَلة: هو بيت كالقُبَّة يستر بالثياب، ويكون له أَزرار كبار.\nانظر: \"لسان العرب\" لابن منظور ١١/ ١٤٣: (حَجَل).\n(٤) الشَّملةَ: كساء يُشْتَمَلُ به.\nانظر: \"الفائق في غريب الحديث والأثر\" ٢/ ٢٦٢\n(٥) البُلْغة من القوت: ما يتبلغ به، ولا فضل فيه، ويجتزيء: يكتفي به.\nانظر: \"تهذيب اللغة\" للأزهري ٨/ ١٤٠ (بَلَغ)، \"مختار الصحاح\" للرازي (ص ٤٣) (جزأ).\n(٦) من (ت) و(س).","vol":"12","page":554},{"text":"ودار هجرته يثرب هي حرّة ونخل وسَبِخة (١)، وهو أُمّي لا يكتب بيده، وهو الحماد (٢) يحمد الله على شدة ورخاء، سلطانه بالشام، صاحبه من الملائكة جبرئيل يلقى من قومه أذى وشدائد، ويجبهّونه (٣) جبّهًا شديدًا، ثمّ يدال على قومه فيحصدهم حصد الجِرِين (٤)، يكون له وقعات بيثرب، منها له ومنها عليه، ثمّ يكون له العاقبة بعد، معه أقوام هم إلى الموت أسرع من الماء من رأس الجبل إلى أسفله، صدورهم أناجيلهم، قربانهم دماؤهم، ليوث النهار ورهبان الليل، يرعب منه عدوه بمسيرة شهر، يباشر القتال بنفسه حتّى يجرح ويكلم، لا شرطة معه، ولا حرس يحرسه (٥).\n_________\n(١) السَّبِخَةُ: هي الأَرض التي تعلوها الملوحة، ولا تكاد تُنْبِت.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٢٣ (سبخ).\n(٢) من (س).\n(٣) جَبَهَ الرجلَ يَجْبَهُه جَبْهًا: رَدَّه عن حاجته، واستقبله بما يكره، وجَبَهْت فلانا إِذا استقبلته بكلام فيه غِلْظة.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٤٨٣ (جبه).\n(٤) الجِرِينُ: ما طحنته، وقد جُرِنَ الحَب جَرْنا شديدا.\nانظر: \"تهذيب اللغة\" للأزهري ١١/ ٣٦.\n(٥) الحكم على الإسناد:\nمدار هذا الأثر على الواقدي وهو متروك مع سعة علمه، وشيخه عثمان بن الضحاك، ضعيف.\nالتخريج:\nذكر ابن حجر في \"الإصابة\" لابن حجر ٧/ ٣٥٧ طرفا من هذا الحديث في ترجمة أبي مالك من رواية الواقدي.","vol":"12","page":555},{"text":"قوله (١) ﴿يَأْمُرُهُمْ بِالْمَعْرُوفِ﴾ أي: بالإيمان ﴿وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ﴾ يعني الشرك. وقيل: المعروف الشريعة والسنة، والمنكر ما لا يعرف في شريعة ولا في سنّة (٢). وقال عطاء: يأمرهم بالمعروف بخلع الأنداد ومكارم الأخلاق وصلة الأرحام، بل وينهاهم عن المنكر عن عبادة الأصنام وقطع الأرحام (٣).\n﴿وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ﴾ يعني الحلالات التي كانت أهل الجاهلية يحرمها (٤): من البحائر والسَّوائب والوصائل والحوامي.\nقوله: ﴿وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ﴾ يعني لحم الخنزير والدم والميتة والربا، وغيرها من المحرمات. ﴿وَيَضَعُ عَنْهُمْ إِصْرَهُمْ﴾ قال ابن عباس - ﵄ - والحسن والضحاك والسدي ومجاهد يعني: عهدهم الذي كان أُخِذَ علي بني إسرائيل بالعمل بما في التوراة (٥).\nوقال ابن زيد وقتادة: يعني التشديد الذي كان عليهم في الدين (٦).\n﴿وَالْأَغْلَالَ﴾ يعني الأثقال ﴿الَّتِي كَانَتْ عَلَيْهِمْ﴾ وما أُمروا به من قتل الأنفس في التوبة، وقطع الأعضاء الخاطئة. شبّه ذلك بالأغلال.\n_________\n(١) من (س).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٨٩.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٩٩ عنه.\n(٤) هكذا في الأصل و(ت) وسقطت من (س) ولعل الصواب: تحرمها.\nوالله أعلم.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ٨٤ عنهم.\n(٦) المصدر السابق ٩/ ٨٥ عنهما.","vol":"12","page":556},{"text":"كما قال الشاعر (١):\nوَلَيْسَ كعَهْدِ الدّارِ يا أُمّ مالِكٍ ... ولكن أَحاطَتْ بِالرّقابِ السّلاسِلُ\nوَعادَ الفَتَى كالشّيْخِ لَيْسَ بِقائِلِ ... سِوى العَدْلِ شَيْئًا واسْتَراحَ العَواذِلُ (٢)\nفشبه حدود الإِسلام وموانعه عن التخطّي إلى المحظورات، بالسلاسل المحيطات بالرقاب.\nقوله: ﴿فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ﴾ أعانوه ووقّروه ﴿وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ﴾ (يعني القرآن) (٣) ﴿أُولَئِكَ هُمُ الْمُفْلِحُونَ﴾.\n_________\n(١) أبو خراش الهذلي.\nانظر: \"الكامل في اللغة والأدب\" للمبرد ٢/ ٧٦.\n(٢) في (ت): فاستراح. قالها: في رثاء زهير بن العجوة الهذلي، قتله يوم حنين جميل بن معمر بعد أَنْ أسِرَ وكُتِّفَ. وهناك اختلاف في كلمات البيتين في المصادر.\nانظر: \"ديوان الهذليين\": ٢/ ١٥٠ \"السيرة النبوية\" لابن هشام ٢/ ٤٧٣.\n(٣) من (ت) و(س).","vol":"12","page":557},{"text":"<span data-type=\"title\" id=toc-1482>١٥٨ </span>- قوله تعالى: ﴿قُلْ يَاأَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ لَا إِلَهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ﴾\nقال قتادة: وآياته (١)، وقال مجاهد والسدي: يعني عيسى ابن مريم -﵇- (٢). ﴿وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ﴾.\n\n<span data-type=\"title\" id=toc-1483>١٥٩ </span>- ﴿وَمِنْ قَوْمِ مُوسَى﴾\nيعني بني إسرائيل ﴿أُمَّةٌ﴾ جماعة ﴿يَهْدُونَ بِالْحَقِّ﴾ أي: يرشدون إلى الحق، وقيل: معناه يهتدون ويستقيمون عليه ويعملون به ﴿وَبِهِ يَعْدِلُونَ﴾ أي: ينصفون من أنفسهم ولا يجورون. وقال السدي: هم قوم بينكم وبينهم نهر من شهْد (٣). وقال ابن جريج: بلغني أن بني إسرائيل لما قتلوا أنبياءهم وكفروا، فكانوا اثني عشر سبطًا، تبرأ سبطٌ منهم ممَّا صنعوا، واعتذروا وسألوا الله أن يفرق بينهم وبينه، ففتح الله لهم نفقًا في الأرض، فساروا فيه سنة ونصفا حتّى خرجوا من وراء الصين، فهم هنالك حنفاء مسلمون، يستقبلون قبلتنا (٤).\nوقال الكلبي والربيع والضحاك وعطاء: هم قوم من قبل\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٧٤ عنه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٠ عنهما.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٣/ ١٧٣ عنه. وقوله: نهر من شهد يعني: نهرًا من عسل من أنهار الجنة. قاله: محمود شاكر في الحاشية.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٣/ ١٧٣ عنه بنحوه.","vol":"12","page":558},{"text":"المغرب (١) خلف الصين، على (نهر يجري من الرمل) (٢)، يسمى نهر أَوداف، وليس لأحد منهم مال دون صاحبه، يمطرون بالليل ويُصحَون (٣) بالنهار ويزرعون، لا يصل إليهم منّا أحدٌ، ولا يصل (٤) منهم إلينا، وهم على الحق، وذكر عن النبي -ﷺ- أن جبريل -﵇- ذهب [به] ليلة أُسري به، فكلّمهم. فقال لهم جبريل -﵇-: هل تعرفون مَنْ تكلّمون؟ قالوا: لا. قال: هذا محمدٌ النبي الأمي. فآمَنوا به، وقالوا: يا رسول الله إنَّ موسى أوصانا أن من أدرك منكم أحمد فليقرأ منّي -﵇-. فردّ (٥) محمَّد - ﷺ -: على موسى وعليهم السلام، ثمّ أقرأهم عشر سور (من القرآن) (٦) نزلت بمكة، ولم تكن نزلت فريضة غير الصلاة والزكاة، (فأمرهم بالصلاة والزكاة، وأمرهم أن يُقيموا مكانهم، فكانوا يسبتون) (٧)، فأمرهم أن يجمعوا، ويتركوا السبت (٨).\n_________\n(١) في (س): الغرب. وفي المصادر: بأقصى الشرق.\nانظر: \"معالم التنزيل\" للبغوي ٣/ ٢٩٠، \"لباب التأويل\" للخازن ٢/ ٥٨٩. وهو الأصوب فالصين من جهة المشرق لبلاد المسلمين.\n(٢) في الأصل: مجرى الرمل. وما أثبته من (ت).\n(٣) الصّحْوُ: ذَهابُ الغَيْم تقول السّماء.\nانظر: \"العين\" للخليل ٣/ ٢٦٨.\n(٤) من (ت).\n(٥) في الأصل: ورد. وما أثبته من (ت) و(س) وهو موافق لما في المصادر.\n(٦) من (ت) و(س).\n(٧) من (ت) و(س).\n(٨) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩١ عنهم، بنحوه.","vol":"12","page":559},{"text":"<span data-type=\"title\" id=toc-1484>١٦٠ </span>- قوله تعالى: ﴿وَقَطَّعْنَاهُمُ﴾\nيعني بني إسرائيل ﴿اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا﴾ روى أَبان بن يزيد العطار عن عاصم: (وَقَطَعناهم) بالتخفيف (١). وأراد بالأسباط القبائل والفرق، ولذلك أنث العدد، والأسباط جمع مذكر. كما قال الشاعر (٢):\nوَإِنَّ قريشًا هذِه عَشْرُ أَبْطُنٍ ... وَأَنْتَ بَرِيءٌ مِنْ قَبائِلِها العَشْرِ (٣)\nفذهب البطن إلى القبيلة والفصيلة فلذلك أنثها، والبطن مذكر، وإنما قال: أسباطًا أُممًا بالجمع، ولا يقال: أتاني اثنا عشر رجالا لأنه أراد الأعداد والجموع، فأقام كل عدد مقام واحد. قيل: معناه وقطعناهم أسباطًا أممًا اثنتي عشرة (٤). ﴿وَأَوْحَيْنَا إِلَى مُوسَى إِذِ اسْتَسْقَاهُ قَوْمُهُ﴾ في التيه ﴿أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ﴾ قال عطاء: كان للحجر أربعة وجوه، لكل وجه ثلاثة أعين، لكل سبط\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٦٥، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٠٣ عنه. وهي قراءة شاذة.\n(٢) النواح الكلابي، رجل من بني كلاب.\nقاله محمود شاكر في حاشية \"جامع البيان\" للطبري ١٣/ ١٧٥.\n(٣) في جميع النسخ: قريشا. وفي جُلِّ المصادر: كلابا.\nانظر: \"عيون الأخبار\" لابن قتيبة ٢/ ١٧٤، \"العقد الفريد\" لابن عبد ربه ١/ ٣١٢، \"لسان العرب\" لابن منظور ١٣/ ٥٢ (بطن)\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٢.","vol":"12","page":560},{"text":"عين لا يُخالطهم سواهم (١). ﴿فَانْبَجَسَتْ﴾ فانصبت وانفجرت. قال عُظَم أهل التفسير: انبجست وانفجرت واحد (٢). وكان أبو عمرو بن العلاء يفرق بينهما فيقول: انبجست عَرِقَت، وانفجرت سالت (٣).\nوقال عطاء: كان يظهر على كل موضع من الحجر يضربه موسى -﵇- مثل ثدي المرأة، فيعرق أوّلا، ثمّ يسيل (٤) ﴿مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا قَدْ عَلِمَ كُلُّ أُنَاسٍ﴾ يعني (٥) كل سبط ﴿مَشْرَبَهُمْ﴾ لا يدخل سبط على غيره في شربه، وكل سبط بنو أب واحد.\n﴿وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ﴾ في التيه يقيهم حر الشمس ﴿وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَى كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾ ﴿وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1485>١٦١ </span>- قوله (٦) ﴿وَإِذْ قِيلَ لَهُمُ اسْكُنُوا هَذِهِ الْقَرْيَةَ وَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا حِطَّةٌ وَادْخُلُوا الْبَابَ سُجَّدًا نَغْفِرْ لَكُمْ خَطِيئَاتِكُمْ﴾.\nوقرأ أهل المدينة (تُغْفَر) بتاء مضمومة و(خطيئاتكم) رفع، وقرأ\n_________\n(١) المصدر السابق ١/ ٧٧ عنه.\n(٢) ذكره الطبري في \"جامع البيان\" ٩/ ٨٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٥٨٩ عن ابن عباس - ﵁ -، والبغوي في \"معالم التنزيل\" ١/ ١٠٠، وابن الجوزي في \"زاد المسير\" ٣/ ٢٧٥ حكاه عن ابن قتيبة.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١/ ١٠٠ عنه.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١/ ٤٢١ عنه.\n(٥) من (ت) و(س).\n(٦) من (س).","vol":"12","page":561},{"text":"ابن عامر (تُغْفَر) بتاء مضمومه (خطيئتكم) على واحدة (١). ﴿سَنَزِيدُ الْمُحْسِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1486>١٦٢ </span>- قوله: ﴿فَبَدَّلَ الَّذِينَ ظَلَمُوا مِنْهُمْ قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَرْسَلْنَا عَلَيْهِمْ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَظْلِمُونَ (١٦٢)﴾.\n\n<span data-type=\"title\" id=toc-1487>١٦٣ </span>- قوله -﷿-: ﴿وَاسْأَلْهُمْ﴾\nيعني: واسأل يا محمد هؤلاء اليهود الذين هم جيرانك، سؤال تقرير وتوبيخ، ﴿عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ﴾ أي: بقربه وعلى شاطئه، واختلفوا فيها فروى عكرمة عن ابن عباس - ﵄ - قال: هي قرية يقال لها أَيْلَة (٢)\n_________\n(١) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ١٦١ قال في سورة البقرة: واختلفوا في ﴿نَغْفِرْ﴾ هنا والأعراف فقرأ ابن عامر بالتأنيث فيهما. وقرأ المدنيان بالتذكير هنا والتأنيث في الأعراف ووافقهما يعقوب بالأعراف. واتفق هؤلاء الأربعة على ضم حرف المضارعة وفتح الفاء. وقرأ الباقون بالنون وفتحها كسر الفاء في الموضعين، وقال في الأعراف ٢/ ٢٠٤: واختلفوا في ﴿خَطِيئَاتِكُمْ﴾ بجمع السلامة ورفع التاء، وقرأ ابن عامر بالإفراد ورفع التاء وقرأ أبو عمرو (خطاياكم) على وزن عطاياكم بجمع التكسير وقرأ الباقون بجمع السلامة وكسر التاء نصبًا (واتفقوا) على (خطاياكم) في البقرة من أجل الرسم.\n(٢) أَيْلَةُ: مدينة قديمة على ساحل البحر الأحمر، وقيل هي آخر الحجاز وأول الشام، وكانت مجتمع لحجاج\nمصر والشام، وتعرف اليوم باسم: العقبة ميناء المملكة الأردنية الهاشميةِ، في: خليج العقبة.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٤٧، \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٣٥).","vol":"12","page":562},{"text":"بين مَدْين (١) والطور (٢). وروى عليّ بن أبي طلحة عن ابن عباس - ﵄ - قال: هي قرية على شاطئ البحر بين مصر والمدينة يقال لها: أيلة (٣). وقال ابن زيد: هي قرية يقال لها: مَقْنى (٤) بين مدين وعينونا (٥). وقال الزهري: هي الطَبَرِيَّة (٦). قوله: ﴿إِذْ يَعْدُونَ فِي السَّبْتِ﴾ أي: يتجاوزون أمر الله (-عز جل-) (٧). وقرأ أبو نَهيك (إذ يُعِدُّون) بضم الياء وكسر العين وتثقيل الدال (٨)، من الإعداد يريد يهيئون الآلة بأخذها.\n_________\n(١) مَدْيَنُ: مدينة قديمة مشهورة، تعرف اليوم باسم (البَدعِ) وهي بلدة بين تبوك والساحل، وهي في واد بين الجبال.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٢٨٤).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٩٠ عنه. الطُّوْر: هو طور سيناء، وهو جبل معروف في شبه جزيرة سيناء بمصر، جاء ذكره في القرآن، وبه اليوم بلدة عامرة تسمى الطُّور.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١٨٩).\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ٩١ عنه.\n(٤) مُقَنى أو مَقْنا: قرية تقع إلى الجنوب من مدينة (أيلة) على ساحل خليح العقبة. انظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٣٠٨).\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ٩١ عنه.\nعَينونا أو عَيْنُوني أو عينون: ويقال هي عين أنا، وأنا واد على طريق الحاج المصري قديما، وقيل هي: من قرى بيت المقدس، وقيل: قرية في طرف الشام من جهة بحر القلزم: البحر الأحمر. انظر: \"معجم البلدان\" لياقوت ٤/ ٩٩.\n(٦) طَبَرِيَّةَ: بلدة من أهم مدن فلسطين، تقع على بحيرة طبرية.\nانظر: \"تعريف بالأماكن الواردة في البداية والنهاية\" ٢/ ١١٧.\n(٧) من (ت).\n(٨) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٦٧، والقرطبي في \"الجامع لأحكام =","vol":"12","page":563},{"text":"وقرأ ابن السميفع: (في الأسْبات)، على جمع السبت (١) ﴿إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ﴾ وقرأ عمر بن عبد العزيز (يوم إسباتهم) (٢) ﴿شُرَّعًا﴾ أي: شوارع ظاهرة على الماء كثيرة، وقال الضحاك: متتابعة (٣). ﴿وَيَوْمَ لَا يَسْبِتُونَ﴾ أي: لا يفعلون السبت. يقال سبت يسبت سبتًا وسبوتًا، إذا عظم السبت. وقرأ الحسن: (يُسبتون) بضم الياء (٤)، أي: يدخلون في السبت، كما يقال: أجمعنا وأشهرنا، إذا دخلنا في الجمعة والشهر. ﴿لَا تَأْتِيهِمْ كَذَلِكَ نَبْلُوهُمْ﴾ نختبرهم ﴿بِمَا كَانُوا يَفْسُقُونَ﴾.\n[١٣٨٩] سمعت الحسين بن محمد بن الحسين (٥)، يقول: سمعت إبراهيم بن مُضارب بن إبراهيم (٦)\n_________\n= القرآن\" ٧/ ٣٠٥ كلاهما عنه، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥٢).\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٠٥، والشوكاني في \"فتح القدير\" ٢/ ٢٩٣ كلاهما عنه، وهي قراءة شاذة.\n(٢) ذكره الزمخشري في \"الكشاف\" ٢/ ٥٢٥، وابن عطية في \"المحرر الوجيز\" ٢/ ٤٦٨ كلاهما عنه، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥٢).\n(٣) ذكره ابن عادل الدمشقي في \"اللباب\" ٩/ ٣٥٨ عنه.\n(٤) ذكره ابن النحاس في \"معاني القرآن\" ٣/ ٩٣، وذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٣، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالَويْه (ص ٥٢).\n(٥) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٦) إبراهيم بن مُضارب النحوي أبو إسحاق.","vol":"12","page":564},{"text":"يقول سمعت أبي (١) يقول: سألت الحسين بن الفضل (٢) هل تجد في كتاب الله الحلال لا يأتيك إلَّا قوتًا، والحرام يأتيك جرفًا جرفًا؟ قال: نعم. في قصّة داود وأَيْلَة: ﴿إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ لَا تَأْتِيهِمْ﴾ الآية (٣). وقال عكرمة: جئت ابن عباس ﵄ يومًا فإذا هو يبكي، والمصحف في حجره. فقلت: ما يُبكيك جعلني الله فداك. قال: هؤلاء الورقات.\n_________\n= أصله أصبهاني، نزل نيسابور. قال ابن منده: حدثنا عنه: عبد الله بن أسيد، وقال الذهبي سمع: أبا عبد الله البوشنجي، وجعفر الترك. وعنه: الحاكم، وغيره. انظر: \"فتح الباب في الكنى والألقاب\" لابن منده (ص ٥٣)، \"تاريخ الإِسلام\" للذهبي حوادث ووفيات (٣٣١ هـ- ٣٥٠ هـ) (ص ٢٩٤).\n(١) مضارب بن إبراهيم. أبو الفضل النيسابوري (ت ٢٩٧ هـ).\nالأديب، أوحد عصره بنيسابور في النحو والأدب، سمع: ابن راهويه. وعنه: ولده إبراهيم، وأبو عمرو بن مطر وغيرهما، قال السيوطي: أسندنا حديثه في الطبقات الكبرى.\nانظر: \"تاريخ الإِسلام\" للذهبي حوادث ووفيات (٢٩١ هـ- ٣٠٠ هـ) (ص ٣١٢)، و\"بغية الوعاة\" للسيوطي ٢/ ٢٨٨.\n(٢) أبو علي النيسابوري، ذكره الذهبي في \"الميزان\" ورد عليه ابن حجر في \"اللسان\" وعاب عليه.\n(٣) [١٣٨٩] الحكم على الإسناد:\nابن فنجويه ثقة صدوق، كثير الرواية للمناكير، وإبراهيم ووالده مضارب، لم أر فيهما جرحًا ولا تعديلا.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٠٦، والسيوطي في \"الإتقان\" ٥/ ١٩٤١.","vol":"12","page":565},{"text":"فإذا هو في سورة الأعراف. فقال: تعرف أَيْلَة؟ قلت: نعم. قال: فإنّه كان بها حي من اليهود في زمن داود -﵇- حرم عليهم صيد الحيتان في يوم السبت، وذلك أنّ اليهود أمروا باليوم الذي (أمرتم به) (١) يوم الجمعة، فتركوه واختاروا السبت، فابتلوا به وحرّم عليهم فيه الصيد، وأمروا بتعظيمه، إن أطاعوا لم يؤجروا، وإن عصوا عذبوا. وكانت الحيتان تأتيهم يوم السبت شرعًا بيضا سمانًا، كأنها الماخض (٢) ينتطح ظهورها لبطونها بأفنيتهم، حتّى لا يرى الماء من كثرتها، ويوم لا يسبتون لا تأتيهم كذلك، فكانوا كذلك برهة من الدهر. ثمّ إنَّ الشيطان وسوس إليهم فقال: إنما نهيتم عن أخذها يوم السبت فاتّخذوا الحياض، فكانوا يسوقون الحيتان إليها يوم الجمعة، فتبقي فيها ولا يمكنها الخروج منها لقلة الماء، فيأخذونها يوم الأحد (٣).\nوقال ابن زيد: كانوا قد قرموا (٤) بحب الحيتان، وكانوا في غير يوم السبت لا يأتيهم حوت واحد، فأخذ رجل منهم حوتًا فربط في ذنبه خيطًا، ثم ربطه إلى خشبة في الساحل، ثمَّ تركه في الماء إلى\n_________\n(١) في الأصل: أمرتهم فيه. وفي (س): أمرتم. وما أثبته من (ت).\n(٢) الماخض: هي الحامل التي دَنا وِلادُها وقد أَخذها الطلْقُ.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٢٢٨ (محض).\n(٣) أخرجه الصنعاني في \"تفسير القرآن\" ١/ ٢٤٠ عنه. بنحوه مطولًا.\n(٤) القَرَمُ: شدّة الشهوة إِلى اللحم.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٤٧٣ (قرم).","vol":"12","page":566},{"text":"يوم الأحد، فأخذه وشواه. فوجد (١) جارّ له ريح الحوت. فقال له: يا فلان إني أجد في بيتك ريح نون (٢)، قال: لا فتطلع في تنوره فإذا هو فيه. فقال: إني أرى الله سيعذّبك، فلما لم يره عذب ولم يعجل عليه بالعذاب، أخذ في السبت الآخر حوتين اثنين. فلما رأوا أن العذاب لا يعاجلهم، أخذوا وأكلوا وملحوا وباعوا وأثروا وكثر مالهم، وكانوا نحوًا من سبعين ألفًا، فصارت أهل (٣) القرية أثلاثًا، ثلثا نَهَوا وكانوا (نحوًا من اثني) (٤) عشر ألفًا، وثلثا قالوا: لِمَ تعظون قومًا الله مهلكهم أو معذبهم، وثلثا من أصحاب الخطيئة، فلما لم ينتهوا قال المسلمون: لا نساكنهم، فقسموا القرية بجدار للمسلمين باب وللمعتدين باب، ولعنهم داود -﵇-، فأصبح الناهون ذات يوم في مجالسهم، ولم يخرج من المعتدين أحد، فقالوا: إن للناس شأنًا لعل الخمر غلبتهم، فعلوا على الجدار، فنظروا فإذا هم قردة، ففتحوا الباب ودخلوا عليهم، فعرفت القردة أنسباءها من الإنس، ولا يعرف الإنس أنسباءهم من القرود. فجعلت القردة تأتي نسيبها من الإنس فتشم ثيابه وتبكي، فيقول: ألم ننهكم؟ فتقول برأسها:\n_________\n(١) في الأصل: ثمَّ وجد. وما أثبته من (ت).\n(٢) النُّونُ: الحوت، والجمع أَنْوانٌ ونينانٌ.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٤٢٧ (نون).\n(٣) من (ت) و(س).\n(٤) في الأصل: وكانوا إثنا. وما أثبته من (ت)، وهو موافق لما ذكره الألوسي في \"روح المعاني\" ٩/ ٩٣.","vol":"12","page":567},{"text":"نعم (١).\nقال قتادة: صار الشبان قردة والشيوخ خنازير فما نجا إلَّا الذين نهوا وهلك سائرهم (٢).\n\n<span data-type=\"title\" id=toc-1488>١٦٤ </span>- ﴿وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ﴾\nاختلف العلماء في الفرقة الذين قالوا: لِمَ تعظون. أكانت من الناجية؟ أم من الهالكة؟ فقال بعضهم: كانت من الناجية، لأنّها كانت من الناهية (٣). وقال آخرون: كانت من الفرقة الهالكة؛ لأنّهم كانوا من الخاطئة، وذلك أنهم لما نهوا وقيل لهم: انتهوا عن هذا العمل السيئ قبل أن ينزل بكم العذاب، فإنّا قد علمنا أن الله منزل بكم بأسه إن لم تنتهوا. فقالوا لهم: ﴿وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ﴾ (٤) إذ علمتم أنّ الله مهلكهم ﴿أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا قَالُوا مَعْذِرَةً إِلَى رَبِّكُمْ﴾ أي: هذِه معذرة.\nوقرأ حفص: (معذرةً) بالنصب (٥). أي: نفعل معذرة إلى ربكم ﴿وَلَعَلَّهُمْ يَتَّقُونَ﴾ صيد الحيتان. والصواب أنها كانت من الفرقة\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٩٤ - ٩٦ عنه بنحوه، وقوله: فعرفت القردة أنسباءها. . الخ. هذا الجزء من رواية ابن عباس - ﵁ - عند الطبري.\n(٢) ذكره البغوي في \"معالم التنزيل\" ١/ ١٠٥ عنه.\n(٣) ذكره الطبري في \"جامع البيان\" ٩/ ٩٣ - ٩٤.\n(٤) المصدر السابق ٩/ ٩٧.\n(٥) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٤ قال: واختلفوا في (معذرة) فروى حفص بالنصب وقرأ الباقون بالرفع.","vol":"12","page":568},{"text":"الناجية، وأن هذا الكلام من قول المؤمنين بعضهم لبعض، لأنّه لو كان الخطاب للمعتدين لقالوا: (ولعلكم تتّقون) (١)، يدلّ عليه قول يمان بن رئاب نجت الطائفتان الذين قالوا: ﴿لِمَ تَعِظُونَ﴾ والذين قالوا: ﴿مَعْذِرَةً إِلَى رَبِّكُمْ﴾ وأهلك الله أهل معصيته الذين أخذوا الحيتان، فجعلهم قردة وخنازير (٢). وقال ابن عباس ﵄: ليت شعري ما فعل بهؤلاء الذين قالوا: ﴿لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ﴾؟ . قال عكرمة: فقلت له: جعلني الله فداك ألا ترى أنهم قد كرهوا ما هم عليه وخالفوهم وقالوا: ﴿لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ﴾ فلم أزل به حتّى عرّفته أنهم قد نجوا، وكساني حلّة (٣).\n\n<span data-type=\"title\" id=toc-1489>١٦٥ </span>- قوله -﷿-: ﴿فَلَمَّا نَسُوا مَا ذُكِّرُوا﴾\nتركوا ما وعظوا ﴿بِهِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ﴾ أي: المعصية ﴿وَأَخَذْنَا﴾ عاقبنا ﴿الَّذِينَ ظَلَمُوا﴾ باعتدائهم في السبت، واستحلالهم ما حرم الله عليهم ﴿بِعَذَابٍ بَئِيسٍ﴾ شديد وجيع، من البأس وهو الشدة، والفعل منه بَؤس يَبؤُسُ، واختلف القراء فيها فقرأ أهل المدينة: (بِيْس) بكسر الباء وجزم الياء من غير همزة، على وزن فِعْل (٤). وقرأ ابن عامر\n_________\n(١) في الأصل: ﴿وَلَعَلَّهُمْ يَتَّقُونَ﴾. وما أثبته من (ت).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٤ عنه، دون قوله: فجعلهم قردة وخنازير.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ٩٦ عنه بنحوه من حديث طويل له.\n(٤) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٤.","vol":"12","page":569},{"text":"كذلك: (بِئْس) على وزن فِعْل، إلَّا أنَّه همزه (١). وقرأ (٢) عاصم: في رواية أبي بكر: (بَيْئسَ) بفتح الباء وجزم الياء وفتح الهمزة، على وزن فَيْعَل (٣) مثل صَيْقَل وَيثْرَب. كما قال الشاعر (٤):\n[كلاهُما] كانَ رَئيسًا [بَيْئَسا] ... يَضْرِبُ في الهَيْجاءِ منه القَوْنَسا (٥)\nوقرأ بعض قراء أهل البصرة (بَئِس) بفتح الباء وكسر الهمزة على وزن فَعِل (٦)، مثل حَذِر. كقول قيس الرُّقَيَّات:\n_________\n(١) انظر: المصدر السابق ٢/ ٢٠٥.\n(٢) من (ت).\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٦٩ والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٠٨.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٢).\n(٤) امرؤ القيس.\nانظر: \"جامع البيان\" للطبري ٩/ ١٠٠ ولم أجده في غيره.\n(٥) في الأصل: كليهما. و: بيأسا. وما أثبته من (ت) و(س)، وهو موافق لما في المصادر.\nوالشطر الثاني في المصادر: يَضْرِبُ في يومِ الهِياجِ القَوْنَسا. والهَيْجُ، والهِياجُ، والهَيْجا، والهَيْجاءُ بالمد والقصر: الحرب لأَنها مَوْطِنُ غَضَب. والقَوْنَسُ: من القَنْسُ والقِنْسُ: وهو الأصْلُ والمَنْبِت في كلِّ شَيءٍ ومُعْتَمَده. يقال: قَوْنَسُ الدّابَّةِ: أي ما بين أذُنَيْه إلى الرأسَ، والمراد به هنا: يضرب مقدمة الرأس. انظر: \"المحيط في اللغة\" لابن عباد ١/ ٤٤٩، \"لسان العرب\" لابن منظور ٢/ ٣٩٤ (هيج)، \"المحرر الوجيز\" لابن عطية ٢/ ٤٦٩، \"اللباب\" لابن عادل الدمشقي ٩/ ٣٦٣.\n(٦) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٦٩ والقرطبي في \"الجامع لأحكام =","vol":"12","page":570},{"text":"لَيْتَنِي أَلْقَى رُقَيَّةَ في ... خَلْوَةٍ مِنْ غَيْرِ ما بَأس (١)\n(وقرأ الحسن: (بِيْسَ) بكسر الباء وفتح السين (٢) على معنى بِيْسَ العذاب، وقرأ مجاهد: (بايِس) على وزن فاعل (٣)، وقرأ أبو أياس (بَيَس) بفتح الباء) (٤) والياء من غير همز (٥)، وقرأ نصر بن عاصم: (بَيِّس) بفتح الباء وكسر الياء مشددًا من غير\n_________\n= القرآن\" ٧/ ٣٠٨.\nوهي قراءة شاذة. انظر: \"المحتسب\" لابن جني ١/ ٢٦٥.\n(١) كذا في النسخ والصواب: بَئِسِ. لتكون شاهدا على القراءة، وكما هي في المصادر.\nقال محمود شاكر في حاشية \"جامع البيان\" للطبري: ورواية صاحب الخزانة (من غير ما أنس) ... وهذا في ظني، اجتهاد من صاحب الخزانة، وأن البيت مصحف صوابه ما في الطبري. أ. هـ. يعني: بَئِسِ.\nانظر: ديوانه (٣٨٦)، \"جامع البيان\" للطبري ١٣/ ٢٠١، \"خزانة الأدب\" للبغدادي ٨/ ٤٩٠.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٧٠ والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٠٨.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٢).\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٧٠.\nوهي قراءة شاذة. انظر: \"المحتسب\" لابنجني ١/ ٢٦٥.\n(٤) من (ت) و(س).\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٧٠، وأبو حيان في \"البحر المحيط\" ٤/ ٤١٠.\nوهي قراءة شاذة. انظر: \"المحتسب\" لابن جني ١/ ٢٦٥.","vol":"12","page":571},{"text":"همز (١)، وقرأ بعض أهل مكة (بِئِيس) بكسر الباء والهمز (٢)، كما يقال: بِعِير للبعير. وقال أهل اللغة: كل (فِعيل) (٣) ثانيه أحد حروف الحلق فإنّه يجوز كسر أوّله، مثل بِعير وصِغير ورِحيم وبِهيم وتخيل. وقرأ الباقون (بَئِيْس) على وزن فَعِيل (٤) وهو اختيار أبي عبيد وأبي حاتم لأن فعيلا أشبه بالصفات والنعوت. كقول ذي الإِصبع العدواني:\nلقد رأيت بني أبيـ ... كَ يحمِّجُون إليّ شوسا (٥)\nحَنَقًا عَلَيَّ، وَما تَرى ... لِي فِيهِمُ أَثَرًا بَئيسا (٦)\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٧٠، وابن الجوزي في \"زاد المسير\" ٣/ ٢٧٨.\nوهي قراءة شاذة. انظر: \"المحتسب\" لابن جني ١/ ٣٧٨.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٧٠ والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٠٨.\nوهي قراءة شاذة.\n(٣) في الأصل: حرف. وما أثبته من (ت).\n(٤) ذكره ابن الجزري في \"النشر في القراءات العشر\" (ص ٢٠٥).\n(٥) في النسخ: لقد. وفي المصادر: إني. شوسا، يقال رجلٌ أشوسُ وامرأة شوساءُ، إذا عرف في نظره الغضب أو الحقدُ، التَّحميجُ: تحديق النظر، وهذان البيتان من قصيدة له قالها في ابن عم له يعاديه.\nانظر: \"العين\" للخليل ٢/ ٩، \"الأغاني\" لأبي الفرج الأصفهاني ٣/ ٩٨.\n(٦) أثَرًا بَئِيْسًا: أي شديدًا.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٣١.","vol":"12","page":572},{"text":"قوله تعالى: ﴿بِمَا كَانُوا يَفْسُقُونَ﴾.\n\n<span data-type=\"title\" id=toc-1490>١٦٦ </span>- ﴿فَلَمَّا عَتَوْا عَنْ مَا نُهُوا عَنْهُ﴾\nقال ابن عباس ﵄: أبوا أن يرجعوا عن المعصية (١). ﴿قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ﴾ صاغرين. قال سعيد بن جبير: رأى موسى ﵇ رجلا يحمل قصبا يوم السبت فضرب عنقه (٢)، وقال أبو روق: الخاسئون الذين لا يتكلّمون (٣). وقال المؤرج: مبعدين كما يُبَعد الكلب (٤). قال ابن عباس ﵄: فمكثوا ثلاثة أيام ينظر إليهم الناس، ثمّ هلكوا، ولم يتوالدوا ولم يتسافدوا، ولم يمكث مسخ فوق ثلاثة أيام (٥).\nوقال مقاتل: عاشوا سبعة أيام يُعْرف الكبير بكبره والصغير بصغره، ثمّ ماتوا (٦).\nوروى ابن مسعود - ﵁ - أن رسول الله - ﷺ - قال: \"إن الله لم يمسخ\nشيئًا فجعل له نسلا وعاقبة\" (٧).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٤ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٠١ عنه.\n(٣) لم أجده.\n(٤) ذكره الطبري في \"جامع البيان\" ٢/ ١٧٤ ولم ينسبه.\n(٥) ذكره ابن الجوزي في \"زاد المسير\" ١/ ٩٥ عنه بنحوه.\n(٦) ذكره أبو حيان في \"البحر المحيط\" ١/ ٤٠٩ قال: وزعم مقاتل .. وساقه بنحوه.\n(٧) أخرجه مسلم كتاب القدر، باب بيان أَن الآجال والأرزاق وغيرها لا تزيد ولا تنقص عما سبق به القدر (٢٦٦٣). عن ابن مسعود - ﵁ - بنحوه.","vol":"12","page":573},{"text":"<span data-type=\"title\" id=toc-1491>١٦٧ </span>- قوله ﷿: ﴿وَإِذْ تَأَذَّنَ﴾ آذن وأعلم ﴿رَبُّكَ﴾\nمثل: تعلم بمعنى أعلم.\nوأنشد المبرِّد (١):\nتَعلَّم أنَّ شَرَّ النَّاسِ قَوْمٌ ... يُنَادى في شِعَارهم يَسَار (٢)\nقال ابن عباس - ﵁ -: تأذن ربّك قال ربّك (٣). وقال مجاهد: أمر ربّك (٤). وقال عطاء: حكم (٥). وقال أبو عبيدة: أخبر (٦). وقال قطرب: وعد (٧). ﴿لَيَبْعَثَنَّ عَلَيْهِمْ إِلَى يَوْمِ الْقِيَامَةِ مَنْ يَسُومُهُمْ سُوءَ الْعَذَابِ﴾ هم اليهود بعث الله عليهم محمدًا وأمته، يقاتلونهم حتّى يسلموا أو يعطوا الجزية. وقال سعيد بن جبير: هم أهل الكتاب\n_________\n(١) البيت لزهير بن أبي سلمى هجا به زهيرُ الحارثَ بن ورقاء، حينما سلبه ابن ورقاء غلاما له اسمه يسار مع إبله، ورفض أن يرده في أول الأمر.\nانظر: \"خزانة الأدب\" للبغدادي ٥/ ٤٥٦.\n(٢) في المصادر المختلفة: حيٌّ. بدلا من: قومٌ. والشِّعَار: علامة القوم في سفرهم، وغزوهم، وحربهم، نحو: يا أفلح، ويا سلامة.\nانظر: \"جمهرة اللغة\" لابن دريد ٢/ ١٠٠٩، \"الأغاني\" لأبي الفرج الأصفهاني ١٠/ ٣٥٨، \"المحرر الوجيز\" لابن عطية ٢/ ٤٧١.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٥ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٠٢ عنه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٥ عنه.\n(٦) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٤١٢ عنه.\n(٧) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٤١٢ عنه.","vol":"12","page":574},{"text":"بعث الله عليهم العرب يجبونهم الخراج إلى يوم القيامة فهو سوء العذاب، ولم يجب نبي قط الخراج إلّا موسى ﵇، وهو أول من وضع الخراج، فجباه ثلاث (١) عشرة سنة ثمّ أمسك، ونبينا - ﷺ - (٢). ﴿إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1492>١٦٨ </span>- قوله ﷿: ﴿وَقَطَّعْنَاهُمْ فِي الْأَرْضِ أُمَمًا﴾\nيعني بني إسرائيل، قال ابن عباس ﵄ كل أرض يدخلها قوم من اليهود (٣). ﴿مِنْهُمُ الصَّالِحُونَ﴾ قال مجاهد (وعطاء: يعني المؤمنين من آمن منهم بعيسى ومحمد ﵉ ﴿وَمِنْهُمْ دُونَ ذَلِكَ﴾) (٤) يعني الكفار (٥). قال الكلبي منهم الصالحون: هم الذين وراء نهر أوداف، ومنهم دون ذلك يعني ما هاهنا من اليهود الذين ترى (٦). ﴿وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ﴾ بالخصب والعافية والسعة والدِّعة ﴿وَالسَّيِّئَاتِ﴾ يعني الجدب والشدة والرازيا والبلايا ﴿لَعَلَّهُمْ يَرْجِعُونَ﴾ لكي يرجعوا إلى طاعة ربهم ويتوبوا وينيبوا.\n\n<span data-type=\"title\" id=toc-1493>١٦٩ </span>- قوله: ﴿فَخَلَفَ مِنْ بَعْدِهِمْ﴾\nأي: حدث وجاء وتبدل من بعد هؤلاء الذين وصفناهم (خلف)\n_________\n(١) في الأصل: ثلاثة. وما أثبته من (س)، لأن المعدود مؤنث فيخالف العدد تذكيرا.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٠٣ عنه بنحوه.\n(٣) خرجه الطبري في \"جامع البيان\" ٩/ ١٠٤ عنه.\n(٤) من (ت) و(س) إلا أنَّه في (س) لم يذكر عطاء.\n(٥) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٢٧٩ ولم ينسبه.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٥ عنه بنحوه.","vol":"12","page":575},{"text":"قال أبو حاتم: الخلْف بسكون اللام الأولاد، والواحد والجمع فيه سواء، والخلَف بفتح اللام البدل ولدًا كان أو غريبًا (١).\nوقال الآخرون: هم خلْف سوء (٢). وقال ابن الأعرابي: الخلَف بالفتح الصالح، وبالجزم الطالح (٣). قال لبيد (٤):\nذهب الذينَ يعاشُ في أكنافهم ... وبقيتُ في خَلْفٍ كجِلْد الأجرَبِ (٥)\nومنه قيل للرديء من الكلام: خلْف (٦). ومنه المثل السائر: سكت ألفًا ونطق خُلْفًا (٧). وقال النضر بن شميل: الخلف بتحريك اللام وإسكانها في القرن السوء واحد، فأمّا في القرن الصالح فبتحريك اللام لا غير (٨).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٥ عنه بنحوه.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٤١٣ وقال: وأكثر أهل اللغة على هذا إلا الفرّاء وأبا عبيدة.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٥ عنه بنحوه.\n(٤) لبيد بن ربيعة قالها في رثاء أخيه.\nانظر: \"الكامل في اللغة والأدب\" للمبرد ٣/ ٢٣٥.\n(٥) الجَرَبُ: معروف بَثَرٌ يَعْلُو أَبْدانَ الناسِ والإِبِلِ.\nانظر: \"ديوانه\" ١/ ١٢، \"معاني القران\" للنحاس ٤/ ٣٤٠، \"لسان العرب\" لابن منظور ١/ ٢٥٩ (جرب).\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣١١.\n(٧) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣١١.\n(٨) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٥ عنه ولم يذكر بيت الشعر.","vol":"12","page":576},{"text":"وأنشد (١):\nإنّا وَجَدْنا خِلْفنا بِئْسَ الخَلَفْ ... عَبْدًا إذا ما ناءَ بالحِمْلِ وَقَفْ (٢)\nوقال محمد بن جرير الطبري: أكثر ما جاء في المدح بفتح اللام، وفي الذم بتسكينها وقد تحرك في الذم وتُسَكَّن في المدح، ومن ذلك قول حسان بن ثابت في المدح:\nلَنَا القَدَمُ الأولى إلَيْك وَخَلْفُنَا ... لأوّلنَا في طَاعَةِ اللهِ تَابِعُ (٣)\nقال: وأحسب أنّه إذا وجّه إلى الفساد، مأخوذ من قولهم: خَلْفَ اللبن، إذا حَمُض من طول تركه في السِّقاء حتَّى تَفَسَّد، ومن قولهم: خُلْف فم الصائم، إذا تغيرت رائحته وفسد، فكأن\n_________\n(١) قال المبرد: وأنشدني الرياشي لأعرابي يذم رجلًا ... وذكر البيت.\nانظر: \"الكامل في اللغة والأدب\" للمبرد ٣/ ١٦٩.\n(٢) البيت فيه اختلاف كثير بين المصادر، وجاء في \"اللباب\" لابن عادل الدمشقي ١٢/ ٤٠٤ كما بنحوه.\nانظر: \"الكامل في اللغة والأدب\" للمبرد ٣/ ١٦٩، \"تاج العروس\" للزبيدي ١٢/ ١٨٦ (خلف).\n(٣) من قصيدة له يبكي سعد بن معاذ في يوم بنى قريظة والشهداء من أصحاب رسول الله ﷺ. وفي كُتُبِ السِّيْر: في مِلَّةِ. بدل: في طاعة.\nانظر: ديوانه (ص ١٤٨)، \"السيرة النبوية\" لا بن هشام ٢/ ٢٧١ \"الروض الأنف\" للسهيلي ٣/ ٢٩٣.","vol":"12","page":577},{"text":"الرجلَ الفاسد مشبه به (١).\nقوله تعالى: ﴿وَرِثُوا الْكِتَابَ يَأْخُذُونَ عَرَضَ هَذَا الْأَدْنَى﴾ والعَرَض متاع الدنيا أجمع. والعرْض بجزم الراء ما كان من المال سوى الدراهم والدنانير.\nقال المفسّرون (٢): هؤلاء اليهود ورثوا كتاب الله، فقرؤه وعلموه وضيعوا العمل به، وخالفوا حكمه يرتشون في حكم الله وتبديل كتابه، وتغيير صفة محمد رسول الله - ﷺ -، ﴿وَيَقُولُونَ سَيُغْفَرُ لَنَا﴾ ذنوبنا، ما عملناه بالليل كُفّر عنا بالنهار، وما عملناه بالنهار كفر عنا بالليل تمنيًا منهم على الله الأباطيل. قوله (٣): ﴿وَإِنْ يَأْتِهِمْ عَرَضٌ مِثْلُهُ يَأْخُذُوهُ﴾ قال سعيد بن جبير: وإن عرض لهم ذنب آخر عملوه (٤). قال مجاهد: ما أشرف لهم في اليوم من شيء من الدنيا حلال أو حرام يشتهونه أخذوه، وكلما وهف لهم شيء من الدنيا أكلوه، لا يبالون حلالا كان أو حرامًا، ويتمنون المغفرة، فإن يجدوا الغد مثله يأخذوه (٥). قال السدي: كانت بنو إسرائيل لا يستقضون قاضيًا إلّا ارتشى في\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٨/ ١٠٤ - ١٠٥.\n(٢) ذكره الطبري في \"جامع البيان\" ٩/ ١٠٥ - ١٠٦، وقال: وبنحو الَّذي قلنا في ذلك قال أهل التأويل وإن اختلفت عنه عباراتهم، ثم ساق بأسانيده الأقوال عن: ابن جبير، مجاهد، وقتادة، والسدي، وغيرهم.\n(٣) من (س).\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٠٦ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٣/ ٢١٢ عنه.","vol":"12","page":578},{"text":"الحكم، وإن خيارهم اجتمعوا، فأخذ بعضهم على بعض العهود ألا يفعلوا، فجعل الرجل منهم إذا استُقْضِي ارتشى. فيقال له: مالك ترتشي في الحكم، فيقول: سيُغفر لي! فيطعن عليه البقية الآخرون من بني إسرائيل فيما (١) صنع، فإذا مات أو نزع، وجعل مكانه رجل ممن كان يطعن عليه، فيرتشي. يقول: وإن يأت الآخرين عرض مثله يأخذوه (٢). وقيل معنى: وإن يأت يهود يثرب الذين كانوا في عهد رسول الله - ﷺ - عرض من الدنيا مثله، يأخذوه كما أخذ أسلافهم (٣).\nوالأدنى تذكير الدنيا، وأراد عرض هذِه الدار الدنيا، فلما ترك الاسم المؤنث ذكر النعت لتذكير اللفظ.\n[١٣٩٠] وسمعت أبا القاسم بن حبيب (٤) يقول: سمعت أبا بكر ابن عبدوس (٥) يقول فيه تقديم وتأخير. أي: يأخذون هذا العرض الأدنى (٦).\n_________\n(١) في الأصل: بما. وما أثبته من (ت) و(س) موافق لما في المصدر.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٣/ ٢١٢ عنه.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣١٢.\n(٤) قيل: كذبه الحاكم.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) [١٣٩٠] الحكم على الإسناد:\nالحبيبي تكلم فيه الحاكم، وشيخه لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجده. =","vol":"12","page":579},{"text":"قوله: ﴿أَلَمْ يُؤْخَذْ عَلَيْهِمْ مِيثَاقُ الْكِتَابِ أَنْ لَا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ وَدَرَسُوا﴾ وقرؤوا (١) ﴿مَا فِيهِ﴾، وقرأ السلمي: (ادّارسوا) (٢) أي: تدارسوا، مثل اداركوا. أي: تداركوا. أي: قارئا بعضهم بعضًا. ﴿وَالدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ﴾ الشرك والحرام ﴿أَفَلَا تَعْقِلُونَ﴾ بالياء قرأ أكثر القراء على الخبر، وقرأ الحسن وأبو الأشهب: بالتاء على الخطاب (٣).\n\n<span data-type=\"title\" id=toc-1494>١٧٠ </span>- قوله تعالى: ﴿وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَابِ﴾\nقرأ عمر بن الخطاب - ﵁ - وأبو العالية وعاصم برواية أبي بكر (يَمْسِكُون) خفيفة. وقرأ الباقون (يُمَسِّكون) بتشديد السين (٤). واختاره أبو عبيد وأبو حاتم: لأنه يقال مسكت بالشيء ولا يقال أمسكت بالشيء، وإنما يقال أمسكته، يدل عليه قراءة أُبي بن كعب - ﵁ - (والذين مَسَكُوا بالكتاب) (٥) على الماضي، وهو جيد لقوله:\n_________\n(١) من (ت).\n(٢) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٤١٥، وابن عادل الدمشقي في \"اللباب\" ٨/ ٥٤ كلاهما عن علي - ﵁ - وعن السلمي.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٢).\n(٣) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ١٩٣ عند قوله تعالى: (أفلا تعقلون) في سور: الأنعام.\n(٤) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٥.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢١١، وابن عادل الدمشقي في \"اللباب\" ٩/ ٣٧٤ كلاهما عنه. =","vol":"12","page":580},{"text":"(وأقاموا الصلاة) إذ قلّ ما يُعطف ماض على مستقبل إلّا في المعنى.\nوقرأ الأعمش: (والذين اسْتَمْسَكُوا بالكتاب) (١) ومعنى الآية: والذين يعملون بما في كتاب الله. قال مجاهد وابن زيد: (هم من) (٢) اليهود والنصارى يمسكون بالكتاب الَّذي جاء به موسى ﵇ فلا يحرفونه ولا يكتمونه، أحلّوا حلاله وحرموا حرامه، ولم يتخذوه مأكلة، نَزَلت في عبد الله بن سلام وأصحابه (٣). وقال عطاء: هم أمة محمد - ﷺ - (٤) ﴿وَأَقَامُوا الصَّلَاةَ إِنَّا لَا نُضِيعُ أَجْرَ الْمُصْلِحِينَ﴾.\n\n<span data-type=\"title\" id=toc-1495>١٧١ </span>- وقوله ﷿: ﴿وَإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ﴾\nأي: قلعنا. قال مجاهد: كما تنتق الزبدة (٥). وقال المؤرج: قطعنا (٦). وقال أبو عبيدة: زعزعنا (٧). (وقال الفراء: عَلَّقنا) (٨). وقال\n_________\n= وهي قراءة شاذة.\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٧٣، وابن عادل الدمشقي في \"اللباب\" ٩/ ٣٧٤ كلاهما عنه.\nوهي قراءة شاذة.\n(٢) من (ت) و(س) وفي الأصل: هما.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٠٨ عنهما مختصرا، وذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٧ عن مجاهد بنحوه.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٧ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٠٩ عنه\n(٦) لم أجده.\n(٧) ذكره التستري في تفسيره ١/ ١٧٤ وقال: يعني فتقنا وقد زعزعنا. ولم يعزه.\n(٨) من (ت). =","vol":"12","page":581},{"text":"بعضهم: رفعنا (١)، واحتج بقول العجاج: يَنْتُقُ أَقْتَادَ الشَّلِيلِ نَتْقَا (٢)، أي يرفعه عن ظهره. وبقول الآخر (٣): وَنَتَقُوا أحْلامَنَا الأثَاقِلا (٤). وقال بعضهم: أصل النتق والنتوق أن يقلع الشيء من موضعه فيرمى به (٥) قال أبان بن تغلب: سمعت رجلا من العرب يقول لغلامه خذ الجُوالق (٦) فانتقه. أي: نكسه (٧)، ويقال للمرأة الولود (٨): ناتق\n_________\n= ذكره الطبري في \"جامع البيان\" ٩/ ١١٠ وقال: وقال بعض الكوفيين ... الخ.\n(١) ذكره الطبري في \"جامع البيان\" ١٣/ ٢١٩، وقال: فقال بعض البصريين .. الخ.\nوذكره الفراء في \"معاني القرآن\" ٢/ ٣٩٩.\n(٢) انظر: \"ديوانه\" (ص ٤٠)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٣٢، من أبيات يذكر فيها بعيره وسرعته وشدة سيره.\nوالشليل: الحلس، أو مسح من شعر أو صوف يجعل على عجز البعير وراء الرحل. والأقتاد: جمع قَتَد، خشب الرحل. قاله محمود شاكر.\nانظر: حاشية \"جامع البيان\" للطبري ١٣/ ٢١٩.\n(٣) هو رؤبة بن العجاج.\nانظر: ديوانه (ص ١٢٢)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٣٢.\n(٤) من أرجوزة تمدح فيها بقومه، ثم مدح سليمان بن علي، والأثاقل: جمع الأثقل، يعنى أثقل من سائر أحلام الناس. قاله محمود شاكر.\nانظر: حاشية \"جامع البيان\" للطبري ١٣/ ٢٢٠، \"لسان العرب\" لابن منظور ١٠/ ٣٥١ (نتق).\n(٥) ذكره الطبري في \"جامع البيان\" ١٣/ ٢١٩.\n(٦) الجُوالِق: بكسر اللام وفتحها وعاء من الأَوعية معروف معرّب.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٣٦.\n(٧) لم أجده.\n(٨) في (س): الكثيرة الولد.","vol":"12","page":582},{"text":"ومنتاق كأنها ترمي بأولادها رميًا (١). قال النابغة:\nلَمْ يُحْرَمُوا حُسنَ الغذَاءِ وأُمُّهُمْ ... دَحَقتْ عليْكَ بِنَاتِقٍ مِذْكَارِ (٢)\nوقال بعضهم: هو في التحريك يقال: نتقني السير. أي: حَرَّكني، وفلان ينتق برجلِه ويركض إذا حرَّك برجله على الدابة لتعدو (٣). ﴿كَأَنَّهُ ظُلَّةٌ﴾ قال عطاء: سقيفة (٤)، والظلة كل ما أظلك ﴿وَظَنُّوا أَنَّهُ وَاقِعٌ﴾ نازل ﴿بِهِمْ خُذُوا﴾ أي: قلنا لهم خذوا ﴿مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ)﴾ فاعملوا به ﴿لَعَلَّكُمْ تَتَّقُونَ﴾ وذلك حين أبوا أن يقبلوا أحكام التوراة، ويعملوا بما فيها لتغليظها، وكانت شريعة ثقيلة، فرفع الله ﷿ على رؤوسهم (٥) مقدار عسكرهم، وكان فرسخًا في فرسخ، وقيل لهم: إن قبلتموها بما فيها وإلا ليقعن عليكم.\nوقال الحسن البصري: فلم انظروا للجبل خرَّ كل رجل ساجدا\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٩/ ١١٠.\n(٢) ويروى: طفحت. بدل: دحقت. يقال: دَحقَت المرأَة بولدها دَحْقًا ولدت بعضَهم في إثر بعض.\nوالناتق: الكثيرة الولد، ومِذكار: تلد الذكور.\nانظر: ديوانه (٥٠)، \"المعاني الكبير\" لابن قتيبة ٢/ ٩١٧، \"لسان العرب\" لابن منظور ١٠/ ٩٥ (دحق)\n(٣) ذكره الطبري في \"جامع البيان\" ٩/ ١١٠.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٩٧ عنه.\n(٥) من (ت) و(س).","vol":"12","page":583},{"text":"على حاجبه الأيسر، ونظر بعينه اليمنى إلى الجبل، فرقًا من أن يسقط عليه، فلذلك ليس اليوم (١) في الأرض يهودي يسجد، إلّا على حاجبه الأيسر، يقولون: هذِه السجدة التي رفعت عنا بها العقوبة، فلما نشر موسى ﵇ الألواح فيها كتاب الله كتبه بيده، لم يبقَ على وجه الأرض جبل، ولا شجر ولا حجر إلا اهتزّ، (فليس اليوم يهودي على الأرض صغير ولا كبير يُقرأ عليه التوراة إلّا اهتزّ ونفض) (٢) لها رأسُه (٣).\n\n<span data-type=\"title\" id=toc-1496>١٧٢ </span>- قوله ﷿: ﴿وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ﴾.\nقال المفسّرون (٤): لمّا خلق الله ﷿ آدم مسح ظهره، وأخرج منه ذريته كلهم كهيأة الذر.\nواختلفوا في موضع الميثاق، فقال ابن عباس - ﵁ -: ببطن نَعْمَان واد إلى جنب عرفة (٥)، وروي عنه أيضًا أنّ ذلك بدَهنا أرض\n_________\n(١) من (ت) و(س).\n(٢) من (ت) و(س).\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٠٩ عن أبي بكر بن عبد الله عن الحسن، وقوله: فلما نشر .. الخ. من كلام أبي بكر.\n(٤) ذكره الطبري في \"جامع البيان\" ٩/ ١١١ - ١١٤ بأسانيده عن طائفة من الصحابة والتابعين عن ابن عباس، وعمر بن الخطاب ﵄، وابن جبير، وعطاء، والضحاك.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١١١ عنه. ونَعْمان: بفتح النون وسكون العين على وزن فَعْلان، وهو نعمان الأراك، أحد أودية الحجاز، وهو بين مكة والطائف.\nانظر: \"المعالم الأثيرة\" لشُرَّاب (ص ٢٨٨).","vol":"12","page":584},{"text":"بالهند (١)، وهو الموضع الَّذي أهبط الله آدم ﵇ (٢).\nوقال الكلبي: بين مكّة والطائف (٣)، وقال السدي: أخرج الله آدم من الجنّة ولم يهبطه من السماء ثمّ مسح ظهره ثم أخرج ذريته، قال: فأخرج من (٤) صفحة ظهره اليمنى ذرية (٥) بيضاء مثل اللؤلؤ، فقال لهم: ادخلوا الجنّة برحمتي، وأخرج من صفحة ظهره اليسرى ذرية سوداء فقال لهم: ادخلوا النار ولا أبالي، فذلك قوله تعالى: ﴿وَأَصْحَابُ الْيَمِينِ﴾ (٦)، ﴿وَأَصْحَابُ الشِّمَالِ﴾ (٧)، ﴿فَأَصْحَابُ الْمَيْمَنَةِ﴾ (٨)\n_________\n(١) هكذا أوردها المصنف (بدهنا)، وليس صوابا كما حقق ذلك محمود شاكر في حاشية \"جامع البيان\" للطبري ٩/ ١١١ والصواب (دحنا) كما قال، ثم عقب أنها تعريب في (دهنج). أهـ. وقد ذكرها البكري في كتابه: \"معجم ما استعجم\" ٤/ ١٣٦٤ في (واشم)، قال: قال ابن إسحاق: يذكر أهل العلم أن مهبط آدم وحواء، على جبل يقال له واشم، من أرض الهند، وهو اليوم وسط بين قراها، بين الدهنج والمندل. أهـ.\n(٢) المصدر السابق.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٢/ ٢٧٨ عنه، وعن مقاتل. والطائف: مدينة غنية عن التعريف، تقع شرق مكة مع ميل قليل إلى الجنوب، على مسافة تسعين كيلو متر وترتفع عن سطح البحر (١٦٣٠) مترا.\nانظر: \"المعالم الأثيرة\" لشُرَّاب (ص. ١٧)\n(٤) من (ت) و(س).\n(٥) من (ت) و(س).\n(٦) الواقعة: ٢٧.\n(٧) الواقعة: ٤١.\n(٨) الواقعة: ٨","vol":"12","page":585},{"text":"﴿وَأَصْحَابُ الْمَشْأَمَةِ﴾ (١) وقال لهم: جميعا أعلموا أنَّه لا إله غيري، (وأنا ربكم) (٢) ولا رب لكم غيري، فلا تشركوا بي شيئًا، وأنا مرسل إليكم رسلا يذكرونكم عهدي وميثاقي، ومنزل عليكم كتبا. فتكلّموا وقالوا: شهدنا أنك ربنا وإلهنا لا رب لنا غيرك، فأقرّوا يومئذ كلهم طائعين، وطائفة على وجه التقيّة (٣).\nفأخذ بذلك مواثيقهم ثم كتب آجالهم وأرزاقهم ومصائبهم، فنظر إليهم آدم ﵇ فرأى منهم الغني والفقير وحسن الصورة ودون ذلك، فقال: رب لولا سويت بينهم، فقال: إنّي أحببت أن أشكر، قالوا (٤): وفيهم الأنبياء يومئذ أمثالُ السُّرج، فرأى آدم نورا ساطعا. فقال: من هذا؟ قال: هذا داود نبي من ذريتك. قال: كم عمره؟ قال: ستّون سنة. قال: رب زده. قال: قد جرى القلم على آل بني آدم. قال: رب زده من عمري أربعين سنة. فأثبتت لداود الأربعون، وكان عمر آدم ﵇ ألف (٥) سنة. فلما استكمل آدم تسع مئة وستين\n_________\n(١) الواقعة: ٩.\n(٢) من (ت) و(س).\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١١٦ - ١١٧ عنه بنحوه، ١٣/ ٢٣٨ عن أبي ابن كعب، وجعله المصنف سياقا واحد.\n(٤) قول المصنف: قالوا: أي المفسرون، وقد جمع المصنف أقوالهم في سياق واحد وذكرها الطبري في \"جامع البيان\" ٩/ ١١٤ - ١١٦ بأسانيده عن ابن عباس ﵄، وابن جبير، وعطاء، والضحاك.\n(٥) من (ت) و(س).","vol":"12","page":586},{"text":"سنة، جاءه ملك الموت، فلما رآه آدم قال: مالك؟ قال: قد استوفيت أجلك. قال له آدم ﵇: بقي من عمري أربعون سنة. قال: أوليس قد وهبتها لداود؟ قال: لا. فجحد آدم. فجحدت ذريته، ونسي آدم ونسيت ذريته. وخطئ آدم فخطئت ذريته. فرجع ملك الموت إلى ربه فقال: إن آدم يدّعي من عمره أربعين سنة. قال: أخبر آدم أنَّه جعلها لابنه داود ﵇، والأقلام رطبة فأثبتت لداود (١).\nفلما قررهم بتوحيده، وأشهد بعضهم على بعض، أعادهم إلى صلبه فلا تقوم الساعة حتّى يولد كل من أخذ ميثاقه، لا يزاد فيهم ولا ينقص منهم، فذلك قوله (﷿) (٢): ﴿وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ﴾ ونظم الآية: وإذ أخذ ربّك من ظهور بني آدم ذريتهم، ولم يذكر ظهر آدم وإنما أخرجوا يوم الميثاق من ظهره، لأن الله ﷿ أخرج ذرية آدم بعضهم من ظهور بعض، على نحو ما يتوالد الأبناء من الآباء، فاستغنى به عن ذكر ظهر آدم بقوله من بني آدم، فلما عُلِمَ أنهم كلهم بنوه وأخرجوا من ظهره، ترك ظهر آدم وذكر ظهور بنيه.\nوقوله: ﴿ذُرِّيَّتَهُمْ﴾ قرأ أهل مكة وأهل المدينة والكوفة: (ذريتهم)\n_________\n(١) حديث زيادة آدم من عمره لداود ﵉، قال الشيخ الألباني في \"صحيح الجامع\" ٢/ ٩٢٥ (٥٢٠٨): صحيح.\nأخرجه الترمذي في كتاب تفسير القرآن تفسير سورة الأعراف (٣٠٧٦) وقال: حسن صحيح، والحاكم في \"المستدرك\" ٢/ ٣٥٥، وقال: صحيح على شرط مسلم. وقال الذهبي: على شرط مسلم.\n(٢) من (ت) و(س).","vol":"12","page":587},{"text":"بغير ألف. وقرأ الباقون (ذرياتهم) بألف على الجمع (١)، ﴿وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ﴾ وقال لهم: (سؤال تقرير) (٢) ﴿قَالُوا﴾ جميعًا ﴿بَلَى﴾ أنت ربّنا ﴿شَهِدْنَا أَنْ تَقُولُوا﴾ قرأ ابن عباس ﵄ وابن محيصن وأبو عمرو: (يقولوا) بالياء، والباقون بالتاء (٣) لقوله: ﴿أَلَسْتُ بِرَبِّكُمْ﴾. واختلفوا في قوله: ﴿شَهِدْنَا﴾ فقال السدي: هو خبر من الله تعالى عن نفسه، وملائكته أنهم شهدوا على إقرار بني آدم (٤). وقال الآخرون: بل ذلك خبر عن قول بني آدم حين أشهد الله بعضهم على بعض (٥). أن تقولوا يعني ألا تقولوا ﴿إِنَّا كُنَّا عَنْ هَذَا﴾ الميثاق والإقرار ﴿غَافِلِينَ﴾.\n\n<span data-type=\"title\" id=toc-1497>١٧٣ </span>- ﴿أَوْ تَقُولُوا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ﴾\nفاتبعناهم ﴿أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ﴾ المشركون، وإنما اقتدينا بهم، وكنا في غفلة عن التوحيد.\n\n<span data-type=\"title\" id=toc-1498>١٧٤ </span>- ﴿وَكَذَلِكَ نُفَصِّلُ الْآيَاتِ﴾\nلقومك يا محمد ﴿وَلَعَلَّهُمْ يَرْجِعُونَ﴾ عن كفرهم.\n_________\n(١) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٥.\n(٢) من (ت) و(س).\n(٣) ذكره وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٥ قال: واختلفوا في: (أن يقولوا، أو تقولوا) فقرأ أبو عمرو بالغيب\nفيهما وقرأ الباقون بالخطاب.\n(٤) ذكره الطبري في \"جامع البيان\" ٩/ ١١٨ عنه.\n(٥) ذكره الطبري في \"جامع البيان\" ٩/ ١١٨.","vol":"12","page":588},{"text":"<span data-type=\"title\" id=toc-1499>١٧٥ </span>- قوله ﷿: ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا﴾\nاختلفوا فيه. فقال ابن مسعود - ﵁ -: هو بَلْعَم بن أَبَر (١)، وقال ابن عباس ﵄: هو بلعم بن باعورا (٢). وقال مجاهد: هو بلعام بن باعر (٣). قال عطية عن ابن عباس - ﵁ -: هو من بني إسرائيل (٤).\nوقال عليّ بن أبي طلحة عنه: هو من الكنعانيين من مدينة الجبارين (٥). وقال مقاتل: هو بلعام بن باعورا بن مأب بن لوط (٦). وقال مقاتل هو من مدينة بَلْقَاء (٧)، وسميت بلقاء لأن ملكها كان رجلا يقال له: بالق (٨).\nوكانت قصته على ما ذكره ابن عباس ﵄ وابن إسحاق والسدي وغيرهم (٩): أن موسى ﵇ لما قصد حرب الجبارين، ونزل\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١١٩ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٠، إلا أنَّه قال: بن باعر.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢١ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ٤٥٤ عن ابن مسعود - ﵁ -.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣/ ٣٠١ عنه.\n(٦) ذكر ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٥٧ نسبه مطولا، ولم يعزه.\n(٧) ذكر البغوي في \"معالم التنزيل\" ٢/ ٢١٣ عنه.\nوالْبَلْقَاءُ: إقليم في الأُرْدُن، تتوسطه مدينة عَمَّان عاصمة الأُرْدُن، ويُشرف على الغَوْر الأردني غربا.\nانظر: \"المعالم الأثيرة\" لشُرَّاب (ص ٥٣)\n(٨) ذكره النويري في \"نهاية الأرب في فنون الأدب\" ١٣/ ٢٢٩ عنه.\n(٩) ذكره الطبري في \"جامع البيان\" ٩/ ١٢٤ - ١٢٦ عن ابن عباس - ﵁ - وابن إسحاق، والسدي وغيرهم. وسياق القصة لابن إسحاق. وقال ابن كثير في \"البداية =","vol":"12","page":589},{"text":"أرض بني كنعان من أرض الشام، أتى قوم بلعم إلى بلعم، وكان عنده اسم الله الأعظم. فقالوا: إن موسى رجل حديد (١)، ومعه جنود كثيرة، وإنّه قد جاء يخرجنا من بلادنا ويقتلنا ويحلها بني إسرائيل، وإنا قومك وبنو عمك، وليس لنا منزل، وأنت رجل مجاب الدعوة، فاخرج وادع الله أن يرد عنا موسى وقومه. فقال: ويلكم نبي الله ومعه الملائكة والمؤمنون كيف أدعو عليهم؟ وأنا أعلم من الله ما أعلم، وإني إن فعلت هذا ذهبت دنياي وآخرتي. فقالوا: ما لنا من منزل، وراجعوه في ذلك. فقال: حتَّى أُؤامر ربّي، وكان لايدعو حتّى ينظر ما يؤمر به في المنام، فآمر في الدعاء عليهم. فقيل له في المنام: لا تدع عليهم. فقال لقومه: إني قد وامرت ربّي في الدعاء عليهم، وإنّي قد نُهيت. فأهدوا له هدية فقبلها، ثمّ راجعوه وقالوا: ادع عليهم، فقال: حتّى أؤامر ربي، فلم يجر إليه بشيء. فقال: قد وامرت فلم يجر إليّ بشيء، فقالوا: لو كره ربّك أن تدعو عليهم لنهاك كما نهاك في المرة الأولى. فلم يزالوا به (٢) يرققونه ويتضرعون إليه حتّى فتنوه فافتتن، فركب أتانا له متوجها إلى جبل يُطْلِعُه على عسكر بني إسرائيل، يقال له: حُسْبَان (٣)، فلما سار عليها غير كثير ربضت به،\n_________\n= والنهاية\": ١/ ٣٢٢: هذا الَّذي ذكره ابن إسحاق في قصة بلعام صحيح قد ذكره غير واحد من السلف. أهـ.\n(١) في الأصل: شديد. وما أثبته من (س) وهو موافق لما في المصادر.\n(٢) من (س).\n(٣) لم أجد له إشارة في كتب معاجم البلد حسب بحثي واجتهادي.","vol":"12","page":590},{"text":"فنزل عنها فضربها حتّى إذا أذْلَقها (١) قامت فركبها، فلم تسر به كثيرا حتّى ربضت، (ففعل بها مثل ذلك فقامت فركبها، فلم تسر به كثيرا حتّى ربضت) (٢) فضربها حتّى إذا أذلقها أذن الله (٣) لها بالكلام، فكلمته حجة عليه. فقالت: ويحك يا بلعم أين تذهب؟ ألا ترى الملائكة أمامي تردُّني عن وجهي هذا؟ أتذهب إلى نبي الله والمؤمنين تدعو عليهم! فلم ينزع عنها، فخلّى الله سبيلها فانطلقت به (٤)، حتّى إذا أشرفت به على جبل حُسْبَان، جعل (٥) يدعو عليهم، ولا يدعو عليهم بشيء إلّا صرف به لسانه إلى قومه، ولا يدعو لقومه بخير إلّا صرف لسانه إلى بني إسرائيل. فقال له قومه: يا بلعم أتدري ما تصنع؟ إنما تدعو لهم، وتدعو علينا! قال: فهذا ما لا أملكه، هذا شيء قد غلب الله عليه، واندلع لسانه فوقع على صدره، فقال لهم: قد ذهبت الآن مني الدنيا والآخرة، فلم يبقَ إلّا المكر والحيلة، فسأمكر لكم وأحتال، جَمِّلوا النساء وزينوهن وأعطوهن السلع، ثمّ أرسلوهن إلى العسكر يبعنها فيه، ومُرُوهنَّ فلا تض امرأة نفسَها من رجل أرادها، فإنهم إن زنى رجل واحد منهم كُفِيتُمُوهم! ففعلوا، فلمّا دخل النساء العسكر مرَّت امرأة من\n_________\n(١) أي: أجهدها، ومعنى الإِذْلاق: أَن يبلغ منه الجَهْدُ حتَّى يَقْلَقَ ويَتَضَوَّر.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ١٠٩ (ذلق).\n(٢) من (ت).\n(٣) من (ت) و(س).\n(٤) من (س).\n(٥) من (ت) و(س).","vol":"12","page":591},{"text":"الكنعانيين اسمها: كسبَى بنت صور، برجل من عظماء بني إسرائيل. يُقال له: زمري بن شلوم رأس سبط شمعون بن يعقوب بن إسحاق بن إبراهيم ﵇، فقام إليها فأخذ بيدها حين أَعجبه جمالها، ثمّ أقبل حتّى وقف على موسى ﵇. فقال: إني أظنك ستقول هذِه حرام عليك؟ قال: أجل هي حرام عليك لا تقربها! قال: فوالله لا نُطِيعك في هذا. ثمّ دخل بها قبته فوقع عليها. فأرسل الله الطاعون علي بني إسرائيل في الوقت، وكان فنحاص بن العيزار بن هارون، صاحبَ أمر موسى رجلا قد أعطي بَسطَةً في الخَلْق وقوة في البطش، وكان غائبًا حين صنع زمري بن شلوم ما صنع، فجاء والطّاعون يَجُوْس في بني إسرائيل، وأُخْبِر الخبر، فأخذ حَرْبته وكانت من حديد كلّها، ثمّ دخل عليه القبة، فانتظمهما بحربته وهما متضاجعان، ثمّ خرج بهما رافعهما إلى السماء، والحربة قد أخذها بذراعه، واعتمد بمرفقه على خاصرته، وأسند الحربة إلى لَحْيَيه، وكان بكرا لعيزار، وجعل يقول: اللهم هكذا نفعل بمن يعصيك! ورُفع الطاعون. فَحُسِب مَنْ هلك من بني إسرائيل في الطاعون، بين أن أصاب زِمري (١) المرأة إلى أن قتله فنِحاص، فوجدوا قد هلك منهم سبعون ألفا في ساعة من النهار. فمن هنالك يعطي بنو إسرائيل ولد فنحاص من كل ذبيحة ذبحوها القِبَةَ (٢) والذراع واللَّحْي، لاعتماده بالحربة على خاصرته وأخذه إياها بذراعه وإسناده إياها\n_________\n(١) من (ت) و(س).\n(٢) القِبَةُ: هي هَنة متصلة بالكرش ذاتُ أَطباق.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ١٦٩ (قبا).","vol":"12","page":592},{"text":"إلى لحييه (١)، والبكر من كل أموالهم وأنفسهم، لأنّه كان بكرًا لعيزار بن هارون ففي بلعام أنزل الله ﷿: ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ الذئَاتَيْنَاهُءَايَاتِنَا فانسلخ منها﴾ الآية (٢).\nوقال مقاتل: إن ملك البلقاء قال لبلعام: ادعُ الله على موسى ﵇. فقال: إنه من أهل ديني لا أدعو عليه، فنحت خشبة ليصلبه، فلما رأى ذلك خرج على أتان له ليدعو عليهم، فلما عاين عسكرهم، قامت به الأتان ووقفت فضربها. فقالت: لِمَ تضربني؟ إني مأمورة، فلا تظلمني، وهذِه نار أمامي قد منعتني أن أمشي. فرجع فأخبر الملك. فقال: لتدعون عليه أو لأصلبنك، فدعا على موسى ﵇ باسم الله الأعظم: أن لا يدخل المدينة. فاستجيب له ووقع موسى ﵇ وبنو إسرائيل في التيه بدعائه. فقال موسى ﵇: يارب بأي ذنب وقعنا في التيه؟ قال: بدعاء بلعام. قال: يارب فكما سمعت دعاءه عليّ، فاسمع دعائي عليه، فدعا موسى ﵇ عليه أن ينزع عنه الاسم الأعظم والإيمان. فسلخه الله مما كان عليه ونزع منه المعرفة، فخرجت من صدره كحمامة بيضاء. فذلك قوله: ﴿فَانْسَلَخَ مِنْهَا﴾ وأنزل الله تعالى فيه هذِه الآيات (٣).\nوقال عبد الله بن عمرو بن العاص - ﵁ - سعيد بن المسيب وزيد بن\n_________\n(١) في الأصل: لحيته. وما أثبته من (ت) وهو موافق لما في المصادر.\n(٢) ذكرها البغوي في \"معالم التنزيل\" ٣/ ٣٠٢ بطولها بنحوه.\n(٣) المصدر السابق عنه.","vol":"12","page":593},{"text":"أسلم وأبو روق: نزلت هذِه الآية في أُميّة بن أبي الصلت الثقفي (١).\nوكانت قصّته: أنّه كان في ابتداء أمره قد قرأ الكتب، وعلم أن الله مرسل رسولا في ذلك الوقت، فرجا أن يكون هو ذلك الرسول، فلما أرسل محمدا - ﷺ - حسده، وكان قصد بعض الملوك، فلما رجع مرَّ على قتلى بدر، فسأل عنهم فقيل: قتلهم محمد، فقال: لو كان نبيا ما قتل أقرباءه، فلمّا مات أميّة أتت أخته فارعة ﵂ رسول الله - ﷺ - فسألها رسول الله - ﷺ -: عن وفاة أخيها. فقالت: بينا هو راقد أتاه آتيان، فكشطا سقف البيت قد نزلا، فقعد أحدهما عند رجله، والآخر عند رأسه. فقال الَّذي عند رجله للذي عند رأسه: أَوعَى؛ قال: وَعَى. قال: أزكا؟ قال: أبي. قالت: فسألته عن ذلك؟ قال: خير أريد بي، فصرف عني. ثمّ غشي عليه فلما أفاق قال:\nكل عيش وإن تطاول دهرا ... صائر مرة إلى أن يزولا\nليتني كنت قبل ما قد بدا لي ... في قلال الجبال أرعى الوعولا\nإن يوم الحساب يوم عظيم ... شاب فيه الصغير يومًا ثقيلا (٢)\nثمّ قال لها رسول الله - ﷺ -: \"أنشديني شعر أخيك\". فأنشدته:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢١ عن عبد الله وسعيد والكلبي.\n(٢) انظر: \"الزهرة\" لابن داود الأصبهاني (ص ٨٣)، \"نهاية الأرب في فنون الأدب\" للنويري ١٣/ ٢٣٣.","vol":"12","page":594},{"text":"لك الحمد والنعماء والفضل ربنا ... ولا شيء أعلى منك جدًّا وأمجدُ (١)\nمليك على عرش السماء مهيمن ... لعزته تعنو الوجوه وتسجدُ (٢»\nوهي قصيدة طويلة حتّى أتت على آخرها. وأنشدته قصيدته:\n(يوقف الناس للحساب جميعا ... فشقي معذب وسعيد (٣)\n(ثمّ أنشدته قصيدته التي فيها) (٤):\nعند ذي العرش تعرضون عليه ... يعلم الجهر والسر الخفيا\nيوم تأتي الرحمن وهو رحيم ... إنّه كان وعده مأتيّا\nيوم تأتيه مثل ما قال فردا ... ثم لابد راشدًا أو غويّا (٥)\n_________\n(١) في الأصل: مطلع البيت: لك الفضل والحمد والنعماء. وما أثبته من (ت) و(س) وهو موافق لما في المصادر.\n(٢) انظر: \"الزهرة\" لابن داود الأصبهاني (ص ٢٤)، \"نهاية الأرب في فنون الأدب\" للنويري ١٣/ ٢٣٣.\n(٣) من (ت). ذكره ابن حجر في \"الإصابة\" ٨/ ٥٢ في ترجمة الفارعة بنت أبي الصلت.\n(٤) من (ت).\n(٥) في \"نهاية الأرب في فنون الأدب\" للنويري ١٣/ ٢٣٣: يوم آتيه مثل ما قال فردًا ثم لا أدري راشدًا أم غويًا. =","vol":"12","page":595},{"text":"أسعيدًا سعادة أنا أرجو ... أو مهانًا بما اكتسبت شقيّا\nأو تواخذ بما أجترمت فإني ... سوف ألقى في العذاب فريّا (١)\nرب إن تعف فالمعافاة ظنّي ... أو تعاقب فلم تعاقب بريّا (٢)\nفقال رسول الله - ﷺ -: \"آمن شعره وكفر قلبه\" (٣). فأنزل الله ﷿: ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا﴾ الآية (٤).\n_________\n(١) في \"نهاية الأرب في فنون الأدب\" للنويري ١٣/ ٢٣٣: إن أؤاخذ بما اجترمت فإني سوف ألقى من العذاب فريا\nوفي \"الإصابة\" لابن حجر ٨/ ٥١. (قويا) بدلا من (فريا).\n(٢) انظر: \"نهاية الأرب في فنون الأدب\" للنويري ١٣/ ٢٣٣ أورد جميع هذِه الأبيات، وفي \"الإصابة\" لابن حجر ٨/ ٤٩ أورد ثلاثة أبيات منها.\n(٣) الحكم على الإسناد:\nضعيف. ضعفه المناوي في \"فيض القدير\" ١/ ٥٩، والألباني في \"الضعيفة\" ٤/ ٥٢ حديث (١٥٤٦) وقال: في سنده أبو بكر الهذلي، وهو متروك.\nالتخريج:\nأخرجه ابن عساكر في \"تاريخ دمشق\" ٩/ ٢٧١ وابن عبد البر في \"التمهيد\" ٤/ ٧\nمن طريق أبي بكر الهذلي عن عكرمة، والفاكهى في \"أخبار مكة\" ٣/ ٢٥٣.\n(٤) الحكم على الإسناد:\nضعيف، لأن مدار أسانيد هذِه القصة على محمد بن إسحاق وقد عنعن.\nالتخريج:\nجاءت القصة بتمامها في \"نهاية الأرب في فنون الأدب\" للنويري ١٣/ ٢٣٣ بدون =","vol":"12","page":596},{"text":"ومنهم مَنْ قال (١): إنها نزلت في البسوس، وكان رجلا قد أعطي ثلاث دعوات مستجابة. وكانت له امرأة وكان له منها ولد. فقالت له: اجعل لي منها دعوة واحدة. فقال: لك منها دعوة واحدة، فما تريدين؟ فقالت: ادع الله أن يجعلني أجمل امرأة في بني إسرائيل، فدعا لها. فجعلت أجمل امرأة في بني إسرائيل. فلما علمت أنّه ليس فيهم مثلها رغبت عنه، فغضب الرجل فدعا عليها، فصارت كلبة نبّاحة، فذهبت فيها دعوتان، فجاء بنوها فقالوا: ليس بنا على هذا قرار قد صارت أمنا كلبة نبّاحة والناس يُعيروننا بها، ادع الله أن يردها إلى الحال التي كانت عليها، فدعا الله فعادت كما كانت فذهب فيها الدعوات (٢).\nوقال سعيد بن المسيب: نزلت في أبي عامر الراهب، الَّذي سمّاه النبيّ - ﷺ - الفاسق، وكان قد ترهب في الجاهلية، ولبس المسوح. فقدم المدينة فقال للنبيّ - ﷺ -: ما هذا الَّذي جئت به؟ قال: \"جئت بالحنيفية دين إبراهيم\" فقال: فأنا عليها، فقال النبيّ - ﷺ -: \"لست عليها، ولكنك أدخلت فيها ما ليس منها\"، فقال أبو عامر: أمات الله الكاذب منا\n_________\n= إسناد، وذكرها بنحوه مختصرة ابن حجر في \"الإصابة\" لابن حجر ٨/ ٥١ في ترجمة الفارعة بنت أبي الصلت وساق إسنادها. وأخرج القصة مختصرة ابن عساكر في \"تاريخ دمشق\" ٩/ ٢٨٢.\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٠٣ وقال: وفي رواية عن ابن عباس: أنها نزلت في البسوس، رجل من بني إسرائيل.\n(٢) ذكرها الخازن في \"لباب التأويل\" ٢/ ٦١٦ وقال: والقولان الأولان أشهر.","vol":"12","page":597},{"text":"طريدًا وحيدا. فخرج إلى الشام، وأرسل إلى المنافقين أن استعدوا القوّة والسلاح وابنوا لي مسجدًا. ثم أتى الراهب إلى قيصر، وأتى بجند ليُخرج محمدا - ﷺ - وأصحابه من المدينة. فذلك قوله: ﴿وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ﴾ (١) الآية، يعني انتظارًا لمجيئه. فمات بالشام طريدًا وحيدًا (٢).\nوقال عبادة بن الصامت - ﵁ -: نزلت في قريش آتاهم الله آياته فانسلخوا منها ولم يقبلوها (٣).\nوقال الحسن وابن كيسان: نزلت في منافقي أهل الكتاب، الذين كانوا يعرفون النبيّ - ﷺكما يعرفون أبناءهم (٤).\nوقال عمرو بن دينار: سُئل عكرمة عن هذِه الآية، فقال: هذا وهذا يريد (٥) أنها ليست في خاصة (٦).\nوقال قتادة: هذا مثل ضربه الله لمن عرض عليه الهدى فأبى أن يقبله فذلك قوله: ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ﴾ (٧).\n_________\n(١) التوبة: ١٠٧\n(٢) إسناده: ضعيف. أخرجه أبو نعيم الأصبهاني في \"دلائل النبوة\" (ص ٤٢) بسنده من طريق محمد بن إسحاق وقد عنعنه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٢٥.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٢١\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٠٤ عنهما.\n(٥) من (ت) وكتبت تصحيفا: يزيد.\n(٦) لم أجده.\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٩ عنه.","vol":"12","page":598},{"text":"قال ابن عباس ﵄ والسدي: هي اسم الله الأعظم (١).\nوقال ابن زيد: كان لا يسأل الله شيئًا إلّا أعطاه (٢).\nوقال ابن عباس ﵄ في رواية أُخرى: أوتي كتابًا من كتب الله تعالى (٣).\nوقال مجاهد: هو نبي في بني إسرائيل يقال له بلعم أوتي النبوّة، فرشاه قومه على أن يسكت، ففعل وتركهم على ما هم عليه (٤). ﴿فَانْسَلَخَ مِنْهَا﴾ أي: خرج منها (٥) كما تنسلخ الحيّة من جلدها، ﴿فَأَتْبَعَهُ الشَّيْطَانُ﴾ أي: لحقه وأدركه ﴿فَكَانَ مِنَ الْغَاوِينَ﴾.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٢ عنهما.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٢ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٢ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٣ عنه.\n(٥) من (س).","vol":"12","page":599},{"text":"<span data-type=\"title\" id=toc-1500>١٧٦ </span>- ﴿وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا﴾\nأي: فضلناه وشرفناه ورفعنا منزلته بالآيات (١). قال ابن عباس ﵄: لرفعناه بعمله بها (٢). وقال مجاهد وعطاء: لرفعنا عنه الكفر بالآيات وعصمناه (٣). ﴿وَلَكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ﴾ قال سعيد بن جبير: ركن إلى الأرض (٤). قال مجاهد: سكن (٥). وقال مقاتل: رضي بالدنيا (٦). قال أبو عبيدة: لزمها رابطا، والمُخلِد من الرجال هو الَّذي يُبطن شيبه، ومن الدواب التي (٧) تبقى ثناياه حتّى تخرج رباعيتاه (٨). وقال الزجاج: خلد وأَخَلد واحد، وأصله من الخلود وهو الدوام والمقام، يقال أخلد فلان بالمكان إذا أقام به (٩). ومنه قول زهير:\nلِمَنْ الدِّيَارُ غَشِيتُهَا [بِالْفَدْفَدِ] ... كالْوَحْيِ في حَجَرِ المَسِيلِ المُخْلِدِ (١٠)\n_________\n(١) في الأصل: للآيات. ولا تستقيم مع السياق وما أثبته من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٧ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٧ عن مجاهد، وذكره البغوي في \"معالم التنزيل\" ٣/ ٣٠٤ عنهما.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٧ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٧ عنه.\n(٦) انظر: \"تفسير مقاتل\" ٢/ ٧٥.\n(٧) في الأصل: الَّذي. وما أثبته من (ت).\n(٨) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٣٣.\n(٩) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٠٤ عنه\n(١٠) في الأصل: بالغرقد. وما أثبته من (س) وهو ما رجحه الأستاذ محمود شاكر في =","vol":"12","page":600},{"text":"يعني: المقيم. وقال مالك بن نويرة:\nبِأَبْنَاء حيّ من قبائل مالك ... وعمرو بن يربوع أقاموا وأخلدوا (١)\nقوله ﷿: ﴿وَاتَّبَعَ هَوَاهُ﴾ قال الكلبي: اتبع مسافل الأمور وترك معاليها (٢). وقال أبو روق: أختار الدنيا على الآخرة (٣).\nوقال ابن زيد: كان هواه مع القوم (٤). وقال عطاء: أراد الدنيا وأطاع شيطانه (٥). وقال يمان: اتبع هواه. أي: امرأته لأنّها حملته\n_________\n= حاشية \"جامع البيان\" للطبري ١٣/ ٢٧٠.\nوالفدفد: المكان المرتفع فيه صلابة وقيل الأَرض المستوية، والوحي: الكتابة. وقوله: حجر المسيل، أي: الَّذي في مَجْرى الماء فيضربه السيل لخلوده فيأخذ منه، فتخفى الكتابة. فشبه آثار الديار، بباقي الكتابة على صحرة ينتابها السيل، فيمحو جِدَة ما كتب فيها. قاله محمود شاكر.\nانظر: \"ديوان زهير\" (ص ٢٥)، \"جامع البيان\" للطبري ١٣/ ٢٧٠، \"لسان العرب\" لابن منظور ٣/ ١٦٤: (خلد)، و(مسيل) ١١/ ٦٢٣، و(فدفد) ٣/ ٣٣٠.\n(١) في الأصل: بِأَبنْاء. بدون الهمزات والنقاط، وَضَبَطُهَا من المصادر، وفي العقد الفريد: بأفناء.\nانظر: الأصمعيات ١/ ١٩٣، \"جامع البيان\" للطبري ١٣/ ٢٧٠، \"العقد الفريد\" لابن عبد ربه ٦/ ٥٧.\n(٢) ذكره ابن القيم في \"الأمثال في القرآن\" (ص ٣٢١) عنه.\n(٣) المصدر السابق.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٨ عنه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٠٤ عنه.","vol":"12","page":601},{"text":"على الخيانة (١). ﴿فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث﴾ قال مجاهد: هو مثل الَّذي يقرأ الكتاب ولا يعمل به (٢).\nوقال ابن جريج: الكلب منقطع الفؤاد لا فؤاد له، إن تحمل عليه يلهث أو تتركه يلهث، وهو مثل الَّذي يترك الهدى لا فؤاد له إنما فؤاده منقطع (٣). وروى معمر عن بعضهم قال: هو الكافر ضال إن وعظته أو لم تعظه (٤).\nوقال ابن عباس - ﵁ -. معناه إن تحمل عليه الحكمة لم يحملها، وإن ترك لم يهتدِ لخير، كالكلب إن كان رابضا لهث وإن طرد لهث (٥). وقال الحسن (٦): هو المنافق لا ينيب إلى الحق، دعي أو لم يدع، وعظ أو لم يوعظ، كالكلب يلهث طرد أو ترك (٧).\nوقال عطاء: ينبح إن تحمل عليه، وإن لم تحمل عليه (٨).\nوقال القتيبي: كل شيء يلهث إنما يلهث من إعياء أو عطش إلّا الكلب، فإنّه يلهث في حال الكلال وحال الراحة، وحال الصحة\n_________\n(١) ذكره ابن القيم في \"الأمثال في القرآن\" (ص ٣٢) عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٢٨/ ٩ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٢٨/ ٩ عنه.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٢٤٤ عن معمر عن الكلبي.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٢٩ عنه.\n(٦) من (ت) و(س).\n(٧) ذكره الطبري في \"جامع البيان\" ٩/ ١٢٩ عنه\n(٨) ذكره ابن القيم في \"الأمثال في القرآن\" (ص ٣٣) عنه.","vol":"12","page":602},{"text":"وحال المرض، وحال الرّيّ والعطش، فضربه الله لمن كذب بآياته، فقال: إن وعظته فهو ضال، وإن تركته فهو ضال، كالكلب إن طردته لهث وإن تركته على حاله لهثِ (١). ونظيره قوله: ﴿وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَى لَا يَتَّبِعُوكُمْ سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَامِتُونَ (١٩٣)﴾ (٢) ﴿ذَلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ﴾.\nروى محمد بن إسحاق عن سالم أبو النضر قال: يعني بهذا بني إسرائيل. أي: قد جئتهم بخبر ما كانوا يخفون عنك ﴿لَعَلَّهُمْ يَتَفَكَّرُونَ﴾، فيعرفون أنَّه لم يأت بهذا الخبر عما مضى فيهم إلّا نبي يأتيه خبر السماء (٣).\n\n<span data-type=\"title\" id=toc-1501>١٧٧ </span>- قوله ﷿: ﴿سَاءَ مَثَلًا الْقَوْمُ﴾\nأي: بئس (المثل مثلا) (٤)، حال من المثل المضمر. كما قال جرير: فنعم الزادُ زادُ أبيك زادًا (٥)، هذا إذا (جعلت ساء من) (٦) فعل المثل ورفعت القوم بدلا من الضمير فيه، وإن حولت فعله إلى القوم ورفعتهم به، كان انتصابه على التمييز، يريد ساء مثل القوم فلما حولته إليهم خرج المثل مفسّرًا كما تقول: قَرَّ به عينًا، وضاق\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٠٥ عنه.\n(٢) الأعراف: ١٩٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٠ عنه.\n(٤) في الأصل: مثلا. وما أثبته من (ت) و(س).\n(٥) انظر: ديوانه (ص ١٠٧)، \"لسان العرب\" لابن منظور ٣/ ١٩٨ (زود)\n(٦) في الأصل: في. وما أثبته من (ت) و(س).","vol":"12","page":603},{"text":"به ذرعًا، ومتى ما سقط التنوين من المميز انخفض بالإضافة. ودليله قراءة الجحدري والأعمش (سَاء مثلُ القَومِ) بالإضافة (١).\nوقال أبو حاتم: يريد ساء مثلا مثل القوم، فحذف مثل، وأقام القوم مقامه فرفعهم كقوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٢) (٣) ﴿الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَأَنْفُسَهُمْ كَانُوا يَظْلِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1502>١٧٨ </span>- قوله تعالى: ﴿مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي وَمَنْ يُضْلِلْ فَأُولَئِكَ هُمُ الْخَاسِرُونَ (١٧٨)﴾.\n\n<span data-type=\"title\" id=toc-1503>١٧٩ </span>- ﴿وَلَقَدْ ذَرَأْنَا﴾\nخلقنا (٤) ﴿لِجَهَنَّمَ كَثِيرًا مِنَ الْجِنِّ وَالْإِنْسِ﴾ وإنما قال ذلك لنفاد علمه فيهم، بأنهم يصيرون إليها بكفرهم بربهم، ويُسمّي بعض أهل المعاني هذِه اللام لام العاقبة (٥). كقوله: ﴿فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا﴾ (٦) وأنشدوا (٧):\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٢٤، ابن عادل الدمشقي في \"اللباب\" ٩/ ٣٩١ كلاهما عنهما.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٣).\n(٢) يوسف: ٨٢\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٠٥.\n(٤) من (ت).\n(٥) انظر: \"إعراب القرآن\" لابن سيده ٥/ ١٤٦.\n(٦) القصص: ٨\n(٧) البيت السابق البربري.\nانظر: \"بهجة المجالس\" لابن عبد البر ٢/ ٣٣٧.","vol":"12","page":604},{"text":"أمْوالُنَا لِذَوِي المِيْرَاثِ نَجْمَعُهَا ... وَدُوْرُنَا لِخَرَابِ الدَّهْرِ نَبْنِيْها (١)\nوقال آخر (٢):\nألَا كلُّ مَوْلُودٍ فَلِلْموتِ يُولَدُ ... ولَسْتُ أرى حيًّا لِحَيٍّ يُخَلَّدُ (٣)\nوقال آخر (٤):\nفلِلْمَوْتِ تَغْذُو الوالِدَاتُ سِخَالَهَا ... كَمَا لِخَرابِ الدُّور تُبْنَى المَسَاكِنُ (٥)\nوروى عبد الله بن عمرو - ﵁ - عن النبيّ - ﷺ -: في هذِه الآية قال: \"إن الله تعالى لما ذرأ لجهنم ما ذرأ، كان ولد الزنا ممن ذرأ لجهنم\" (٦).\n_________\n(١) انظر: \"بهجة المجالس\" لابن عبد البر ٢/ ٣٣٧، \"روضة العقلاء ونزهة الفضلاء\" لابن حبان البستي (ص ٢٨٦).\n(٢) لم أجده حسب بحثي واطلاعي في المصادر.\n(٣) انظر: \"إعراب القرآن\" لابن سيده ٥/ ١٤٦، \"البحر المحيط\" لأبي حيان ٤/ ٤٢٥.\n(٤) لم أجده حسب بحثي واطلاعي في المصادر.\n(٥) انظر: \"مغني اللبيب\" لابن هشام (ص ٢٨٢)، \"المذاكرة في ألقاب الشعراء\" للنشابي الإربلي (ص ١١٣).\n(٦) الحكم على الإسناد:\nضعيف.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٣/ ٢٧٧ وضعف إسناده أحمد شاكر، =","vol":"12","page":605},{"text":"ثمّ وصفهم فقال: ﴿لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ﴾ أي: لا يعلمون بها الخير، والهدى ﴿بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا﴾ طريق الحق وسبيل الرشاد ﴿وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا﴾ مواعظ الله والقرآن، فيتفكرون فيها ويعتبرون بها، فيعرفون بذلك توحيد ربهم، ويعلمون بها تحقيق نبوّة أنبيائهم، ضرب لهم مثلا في الجهل والاقتصار على الشرب والأكل، وبعدهم عن موجبات العقل، فقال ﷿: ﴿أُولَئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ﴾ (لأن الأنعام) (١) تعرف ربها وتذكره وتطيعه، والكافرون لايعرفون ربهم ولا يطيعونه، وفي الخبر: \"كل شيء أطوع لله من ابن آدم\" (٢) ﴿أُولَئِكَ هُمُ الْغَافِلُونَ﴾.\n_________\n= وأخرجه ابن أبي عاصم في السنة ١/ ٤٢٧، وضعفه كذلك الألباني في \"ظلال الجنّة\" ١/ ١٩٩، وأورده السيوطي في \"الدر المنثور\" ٣/ ٢٦٩، وعزاه إلى ابن أبي حاتم، وأبي الشيخ وابن مردوله.\n(١) من (ت) و(س).\n(٢) الحكم على الإسناد:\nحسن.\nحسنه: المناوي في \"التيسير بشرح الجامع الصغير\" ٢/ ٣٢٤، والألباني في \"صحيح الجامع\" ٢/ ٩٥٠ (٥٣٩٣).\nوأخرجه: الطبراني في \"المعجم الصغير\" ٢/ ١٣١، والبزار في \"البحر الزخار\" ٢/ ١٣٧، وأبو نعيم في \"أخبار أصبهان\" ٢/ ٢٦١ جميعهم من حديث بريدة - ﵁ -.","vol":"12","page":606},{"text":"<span data-type=\"title\" id=toc-1504>١٨٠ </span>- قوله تعالى: ﴿وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا﴾\nقال مقاتل: وذلك أن رجلا دعا الله في صلاته ودعا الرحمن، فقال رجل من مشركي مكة: أليس يزعم محمد وأصحابه أنهم يعبدون ربًا واحدًا، فما بال هذا يدعو ربين آثنين؟ فأنزل الله ﷿: ﴿وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا﴾ (١). وهي تأنيث الأحسن كالكبرى والصغرى، والأسماء الحسنى هي: الرحمن والرحيم والملك والقدوس والسلام ونحوها.\n[١٣٩١] أخبرنا أبو الحسين علي بن محمد بن الحسن الجرجاني (٢)، أخبرنا أبو بكر بن خلاد (٣)، حدثنا الحارث بن أبي أسامة (٤)، قال حدثنا يزيد بن هارون (٥)، قال أخبرنا محمد بن إسحاق (٦)، عن أبي الزناد (٧)، عن الأعرج (٨)، عن أبي هريرة - ﵁ -\n_________\n(١) انظر: \"تفسير مقاتل\" ٢/ ٧٦.\n(٢) إمام ثقة.\n(٣) محمد بن خلاد بن كثير الباهلي، أبو بكر البصري، يروي عن ابن عيينة مات سنة (٢٣٩)، ذكره ابن حبان في \"الثقات\" وقال عنه مسدد: ثقة لكنه صلف، وقال عنه ابن حجر: ثقة. \"الثقات\" لابن حبان ٩/ ٨٦، \"التقريب\" لابن حجر (٥٨٦٥).\n(٤) أبو محمد التميمي، صدوق لا بأس به.\n(٥) أبو خالد الواسطي، ثقة متقن عابد.\n(٦) صاحب المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(٧) عبد الله بن ذكوان القرشي، ثقة فقيه.\n(٨) عبد الرحمن بن هرمز، ثبت عالم، ثقة.","vol":"12","page":607},{"text":"قال: قال رسول الله - ﷺ -: \"إن لله ﵎ تسعة وتسعين اسمًا، مائة غير واحدة، من أحصاها كلّها دخل الجنّة\" (١).\n﴿وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ﴾. قال ابن عباس ﵄: يكذبون (٢). وقال قتادة: يشركون (٣). وقال عطاء: يضاهئون (٤). وقال زيد بن أسلم: يميلون عن الحق (٥). وقال ابن عباس ﵄ ومجاهد: هم المشركون، وإلحادهم في أسماء الله ﷿: أنهم عدلوا بها عمّا هي عليه، فسموا بها أوثانهم، وزادوا فيها ونقصوا منها، فاشتقوا اللات من الله، والعزى من العزيز، ومناة من المنّان (٦).\nوقال أهل المعاني: الإلحاد في أسماء الله أن يسميه بما لم يتسم\n_________\n(١) [١٣٩١] الحكم على الإسناد:\nضعيف فيه محمد بن إسحاق، صدوق يدلس.\nالتخريج:\nأخرجه أبو نعيم الأصبهاني في كتاب \"حديث إن لله تسعة وتسعين اسما\" ١/ ٣ من طريق أبي بكر بن\nخلاد بسنده ومتنه، والحديث مخرج بطرق عدة في الصحيحين.\nانظر: صحيح البخاري كتاب التوحيد، باب إن لله مائة اسم إلا واحدًا (٧٣٩٢)، \"صحيح مسلم\" كتاب الذكر والدعاء، باب في أسماء الله تعالى وفضلِ من أحصاها (٢٦٧٧).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٤ عنه.\n(٣) ذكره عبد الرزاق في \"تفسير القرآن\" ١/ ٢٤٤ عنه.\n(٤) لم أجده حسب بحث واطلاعي.\n(٥) لم أجده حسب بحث واطلاعي.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٣ عنهما بنحوه.","vol":"12","page":608},{"text":"به، ولم ينطق به كتاب، ولا دعا إليه رسول، وأصل الإلحاد الميل والعدول عن القصد ومنه لحد القبر. يقال: ألحد يُلْحِد إلحادًا، ولَحَد يَلْحَدُ لحدًا ولُحُودًا إذا مال (١).\n(وقد قُرئ) (٢) بهما جميعًا، قرأ يحيى بن وثاب والأعمش وحمزة: بفتح الياء والحاء هاهنا وفي النحل وحم (٣)، وقرأ الباقون: بضم الياء وكسر الحاء. وهما لغتان صحيحتان فصيحتان. وأمّا الكسائي فإنّه قرأ التي في النحل بفتح الياء والحاء وفي الأعراف وحم بالضم (٤)، وكان يفرق بين الإلحاد واللحود فيقول: الإلحاد العدول عن القصد، واللحد واللحود الركون، ويزعم أن التي في النحل بمعنى الركون (٥). ﴿سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ﴾ في الآخرة.\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٩/ ١٣٤.\n(٢) من (ت) و(س).\n(٣) سورة: فصلت.\n(٤) ذكره الطبري في \"جامع البيان\" ٩/ ١٣٤ قال: وكان الكسائي يقرأ جميع ما في القرآن: ﴿يُلْحِدُونَ﴾ بضم الياء وكسر الحاء، إلا التي في النحل، فإنه كان يقرؤها: (يَلْحَدُون) بفتح الياء والحاء .... قرأته عامة قراء أهل الكوفة: (يَلْحَدُونَ) بفتح الياء والحاء ... وقرأ ذلك عامة قراء أهل المدينة وبعض البصريين والكوفيين: (يُلْحِدُون)، بضم الياء وكسر الحاء، وذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٥.\n(٥) ذكره الطبري في \"جامع البيان\" ٩/ ١٣٤ عنه.","vol":"12","page":609},{"text":"<span data-type=\"title\" id=toc-1505>١٨١ </span>- قوله تعالى: ﴿وَمِمَّنْ خَلَقْنَا أُمَّةٌ﴾\nعصبة ﴿يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ﴾ قال قتادة وابن جريج: بلغنا أن النبيّ - ﷺ - قرأ هذِه الآية، فقال: \"هي لأمتي بالحق يأخذون وبه يقضون وبه يعطون\" (١)، وقد أعطي القوم ممن بين أيديكم مثلها\" (٢). ﴿وَمِنْ قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ (١٥٩)﴾ (٣) وقال الربيع بن أنس: قرأ النبيّ - ﷺ - هذِه الآية فقال: \"إن من أمتي قومًا على الحق حتّى ينزل عيسى ابن مريم ﵇\" (٤).\n_________\n(١) أورده المصنف عنهما في سياق واحد وقد وردت به الرواية عنهما بجملتين منفصلتين.\nهذِه الجملة أخرجها الطبري في \"جامع البيان\" ٩/ ١٣٥ عن ابن جريج قال: ذُكر لنا ... الخ. وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ١٣٥ عن قتادة موقوفا عليه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٥ عن قتادة قال: بلغنا ... الخ، وقال السيوطي في \"الدر المنثور\" ٣/ ٢٧٢: وأخرج عبد بن حميد والطبري وابن المنذر عن قتادة ... وذكره.\nوالخبران ضعيفان لانقطاعهما، ولم أعثر على من أسندهما إلى رسول الله - ﷺ -، ولم يعلق أحمد شاكر عليهما بشيء في تحقيقه و\"جامع البيان\" للطبري.\n(٣) الأعراف: ١٥٩.\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٦٢٣ بإسناده عن الربيع قال: قال النبي - ﷺ - ...\nوذكره. وهو بهذا الإسناد ضعيف لانقطاعه، ولكن للحديث أصل في \"صحيح مسلم\"، كتاب الإيمان، باب نزول عيسى ابن مريم ... من حديث جابر - ﵁ - (١٥٦).","vol":"12","page":610},{"text":"[١٣٩٢] أخبرنا أبو عمر أحمد بن أبي الفرات (١)، قال: أخبرنا أبو سعيد الهيثم بن كليب الشاشي (٢)، قال: حدثنا عيسى بن أحمد العسقلاني (٣)، قال: حدثنا بشر بن بكر (٤)، قال: حدثنا عبد الرحمن بن يزيد بن جابر (٥)، قال: سمعت عمير بن هانئ (٦)، يقول: سمعت معاوية (٧) - ﵁ - على هذا المنبر، يقول: سمعت رسول الله - ﷺ - يقول: \"لا يزال من أُمّتي أُمّة قائمة بأمر الله، لا يضرهم من خذلهم، ولا من خالفهم، حتّى يأتي أمر الله ﷿ وهم ظاهرون على الناس\" (٨).\n_________\n(١) أبو عمرو الخوجاني، لم يذكر بجرح أو تعديل.\n(٢) الإمام، الحافظ، المحدث، الثقة.\n(٣) أبو يحيى البلخي، ثقة يغرب.\n(٤) بشر بن بكر التنيسي أبو عبد الله البجلي دمشقي الأصل (ت ٢٠٥ هـ) وقيل (٢٠٠ هـ)\nقال أبو زرعة: ثقة، وقال أبو حاتم: ما به بأس، وقال الدارقطني: ثقة، وقال مرة: ليس به بأس ما علمت إلا خيرا، وذكره ابن حبان في الثقات. وقال ابن حجر: ثقة يغرب. انظر: \"التهذيب\" ١/ ٤٤٣، و\" التقريب\" ١/ ١٢٦.\n(٥) أبو عتبة الشامي الداراني، ثقة.\n(٦) عمير بن هانئ العنْسي أبو الوليد الدمشقي الداراني: (ت ١٢٧ هـ). وقيل قبل ذلك. أدرك ثلاثين من أصحاب النبي - ﷺ -، قال العجلي: شامي تابعي ثقة، وذكره ابن حبان في الثقات. قال ابن حجر: ثقة. انظر: \"التهذيب\" ٨/ ١٤٩، و\"التقريب\" (٥١٨٩).\n(٧) الصحابي المشهور، أمير المؤمنين.\n(٨) [١٣٩٢] الحكم على الإسناد: =","vol":"12","page":611},{"text":"وقال ابن حيان: هم مؤمنو أهل الكتاب (١). وقال عطاء: هم المهاجرون والأنصار والتابعون لهم بإحسان، وقد سماهم الله تعالى في سورة براءة (٢). وقال الكلبي: هم من جميع الخلق (٣).\n\n<span data-type=\"title\" id=toc-1506>١٨٢ </span>- قوله ﷿: ﴿وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ (١٨٢)﴾\nقال عطاء: سنمكر بهم من حيث لا يعلمون (٤). وقال بعضهم سنأخذهم بالعذاب (٥).\nوقال الكلبي: نزّين لهم أعمالهم فنهلكهم (٦).\nوقال الضحاك: كلما جددوا لنا معصية جددنا لهم نعمة (٧).\n_________\n= صحيح، رواته ثقات غير أبي عمر بن أبي الفرات لم أجد فيه جرحا أو تعديلا.\nوأصل الحديث متفق عليه.\nالتخريج:\nأخرجه البخاري في المناقب باب سؤال المشركين النبي - ﷺ - أن يريهم آية (٣٦٤١)، ومسلم في الإمارة، باب قوله - ﷺ -: \"لا تزال طائفة من أمتي ظاهرين على الحق ... \" (١٠٣٧) بإسناديهما من طريق عمير بن هانئ أنَّه سمع معاوية - ﷺ - وذكره.\n(١) ذكره أبو الليث السمرقندي في \"بحر العلوم\" ١/ ٥٧٥ ولم يعزه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٤١ عن عطاء عن ابن عباس ﵄.\n(٣) المصدر السابق عنه.\n(٤) المصدر السابق عنه.\n(٥) ذكره الطبري في \"جامع البيان\" ٩/ ١٣٥.\n(٦) ذكره ابن عادل الدمشقي في \"اللباب\" ٩/ ٤٠٤ عنه.\n(٧) ذكره ابن عادل الدمشقي في \"اللباب\" ٩/ ٤٠٤ عنه.","vol":"12","page":612},{"text":"وقال الخليل بن أحمد: سنطوي عمرهم في اغترار منهم (١). وقال أبو عبيدة والمؤرج: الاستدراج أن يأتيه من حيث لا يعلم (٢).\nوقال أهل المعاني: الاستدراج أن يتدرج إلى الشيء في خفية، قليلا قليلا ولا تباغت ولا تجاهره، يقال: استدرج فلانًا حتّى يعرف ما صنع. أي: لا تجاهر ولا تهجم عليه بالسؤال (٣)، ولكن استخرج ما عنده قليلا قليلا، وأصله من الدرجة، وذلك أن الراقي والنازل يرقى وينزل مرقاة مرقاة (٤)، فاستعير هذا منها، ومنه درج الكتاب إذا طواه شيئًا بعد شيء، ودرج القوم إذا مات بعضهم في أثر بعض، ودرج الصبي إذا قارب بين خطاه في المشي (٥).\n\n<span data-type=\"title\" id=toc-1507>١٨٣ </span>- (قوله تعالى) (٦): ﴿وَأُمْلِي لَهُم﴾\nيعني: أُمهلهم وأطيل لهم، من المَلا والمُلاوة، وهو الدهر، يقال منه: تمليت. أي: عشت دهرًا (٧) ﴿إِنَّ كَيْدِي مَتِينٌ﴾ أي: أَخْذِي قوي شديد، نزلت: في المستهزئين، فقتلهم الله في ليلة واحدة.\n_________\n(١) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٤٢٨ عنه.\n(٢) ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٢٣٣.\n(٣) في الأصل: السؤال. بدون حرف الجر، وأثبته من (ت) و(س).\n(٤) من (ت) و(س).\n(٥) انظر: \"معاني القرآن\" للنحاس ٣/ ١٠٩، \"معالم التنزيل\" للبغوي ٣/ ٣٠٨، \"الكشاف\" للزمخشري ٢/ ٥٣٦.\n(٦) من (س).\n(٧) ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٢٣٤ بنحوه.","vol":"12","page":613},{"text":"<span data-type=\"title\" id=toc-1508>١٨٤ </span>- قوله تعالى: ﴿أَوَلَمْ يَتَفَكَّرُوا﴾\nقال قتادة: ذكر لنا أن نبي الله - ﷺ - قام على الصفا ليلا، فجعل يدعو قريشًا فخذًا فخذًا، يابني فلان يابني فلان يحذرهم بأس الله تعالى ووقائعه. فقال قائلهم: إن صاحبكم هذا لمجنون بات يصوّت إلى الصباح فأنزل الله ﷿: ﴿أَوَلَمْ يَتَفَكَّرُوا﴾ (١). ﴿مَا بِصَاحِبِهِمْ﴾ محمد ﵇ ﴿مِنْ جِنَّةٍ﴾ جنون ﴿إِنَّ﴾ ما ﴿هُوَ إِلَّا نَذِيرٌ مُبِينٌ﴾ مخوف.\n\n<span data-type=\"title\" id=toc-1509>١٨٥ </span>- قوله تعالى: ﴿أَوَلَمْ يَنْظُرُوا فِي مَلَكُوتِ﴾\nملك ﴿السَّمَاوَاتِ وَالْأَرْضِ وَمَا خَلَقَ اللَّهُ﴾ فيها ﴿مِنْ شَيْءٍ وَأَنْ عَسَى﴾ يعني (٢) أن لعلّ ﴿أَنْ يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ﴾ فيهلكوا على الكفر، ويصيروا إلى العذاب ﴿فَبِأَيِّ حَدِيثٍ بَعْدَهُ﴾ أي: بعد القرآن ﴿يُؤْمِنُونَ﴾ يصدقون، ثمّ بيّن العلّة في إعراضهم عن القرآن وتركهم الإيمان.\n\n<span data-type=\"title\" id=toc-1510>١٨٦ </span>- فقال عز من قائل: ﴿مَنْ يُضْلِلِ اللَّهُ فَلَا هَادِيَ﴾\nفلا مرشد ﴿لَهُ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ﴾ قرأ أبو عمرو وأهل الكوفة بالياء، لأن ذكر الله تعالى قد تم قبل، والباقون بالنون، على أنّه كلام مستأنف، ومن جزم الراء فهو مردود على يضلل (٣).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٦ قال: بشر بن معاذ، قال: حدثنا يزيد، قال: حدثنا سعيد، عن قتادة به، وإسناده صحيح إلى قتادة.\n(٢) من (س).\n(٣) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٥ قال: وقرأ حمزة والكسائي وخلف بجزم الراء.","vol":"12","page":614},{"text":"<span data-type=\"title\" id=toc-1511>١٨٧ </span>- قوله تعالى: ﴿يَسْأَلُونَكَ عَنِ السَّاعَةِ﴾ الآية،\nقال ابن عباس - ﵁ -: قال جَبَل بن أبي قشير وشميل بن زيد (١)، وهما من اليهود: يا محمد أخبرنا متى (٢) الساعة؟ إن كنت نبيًّا كما تقول، فإنا نعلم متى هي؟ فأنزل الله هذِه الآية (٣).\nوقال قتادة: قالت قريش لمحمد - ﷺ -: إن بيننا وبينك قرابة، فأشر إلينا متى الساعة؟ فأنزل الله ﷿: ﴿يَسْأَلُونَكَ عَنِ السَّاعَةِ﴾ (٤) يعني القيامة ﴿أَيَّانَ﴾ متى، ومنه قول الراجز (٥):\nأيَّانَ تَقْضِيَ حَاجَتِي أيَّانَا ... أمَا تَرى لِنُجْحِهَا إبَّانَا (٦)\n﴿مُرْسَاهَا﴾ قال ابن عباس ﵄: منتهاها (٧).\n_________\n(١) ذكرهما ابن هشام في \"السيرة النبوية\" ١/ ٥١٥ وأنهما من يهود بني قريظة، وذكر في ١/ ٥٦٩ سؤالهما عن قيام الساعة: وقال جبلبن أبي قشير وشمويلبن زيد ... وذكره.\n(٢) في الأصل: عن. وما أثبته من (ت) و(س) وهو موافق لما في المصدر.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٧ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٧ عنه.\n(٥) قال أحمد شاكر: لم أعرف قائله.\nانظر: حاشية \"جامع البيان\" للطبري ١٣/ ٢٩٣. ولم أعثر عليه حسب بحثي واطلاعي.\n(٦) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٣٤، \"لسان العرب\" لابن منظور ١٣/ ٣ (أبن).\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٨ عنه.","vol":"12","page":615},{"text":"وقال قتادة: قيامها (١). وأصلها الثبات والحبس ﴿قُلْ﴾ يا محمد ﴿إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي﴾ استأثر بعلمها فلا يعلمها إلا هو ﴿لَا يُجَلِّيهَا﴾ لا يكشفها ولا يظهرها. وقال مجاهد: لا يأتي بها (٢).\nوقال السدي: لا يرسلها (٣) ﴿لِوَقْتِهَا إِلَّا هُوَ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ يعني ثقل علمها على أهل السموات والأرض لخفائها، فلا يعرفون مجيئها ووقتها (٤)، فلم يعلم قيامها مَلَك مقرّب ولا نبي مرسل.\nوقال الحسن: يقول إذا جاءت ثقلت على السموات والأرِض وأهلهما. أي: كبرت وعظمت (٥)، قوله تعالى: ﴿لَا تَأْتِيكُمْ إِلَّا بَغْتَةً﴾ أي: فجأة على غفلة منكم.\n[١٣٩٣] أخبرنا أبو أحمد عبد الله بن محمد بن عبد الله بن أحمد ابن هَمِرْدان الرازي (٦) قال: أخبرنا أبو الحسن علي بن محمد بن عمير ابن يوسف الأصبهاني (٧) قال أنا أبو يعقوب إسحاق بن إبراهيم بن يزيد القطان (٨)، قال: حدثنا هشام بن عبيد الله (٩)، قال:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٨ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٨ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٣٩ عنه.\n(٤) في الأصل: أحد. في هذا الموضع ولا تستقيم في السياق.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٣/ ٢٩٤ عنه.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) لم أجده.\n(٩) هشام بن عبيد الله الرزاي (ت ٢٢١ هـ). =","vol":"12","page":616},{"text":"ثنا عمرو (١)، عن سعيد (٢)، عن قتادة (٣) قال: ذكر لنا أن رسول الله - ﷺ - كان يقول: \"إن الساعة تهيج بالناس، والرجل يصلح حوضه، والرجل يسقي ماشيته، والرجل يقيم سلعته في سوقه، والرجل يخفض ميزانه ويرفعه (٤) \" (٥).\n_________\n= الفقيه، أحد أئمة السنة، وكان من بحور العلم كما قال الذهبي في السير، ونقل الذهبي عن أبي حاتم قوله: صدوق ما رأيت أعظم قدرا منه بالري، ونقل أيضًا عن الشيخ أبي إسحاق قوله: هو لين في الرواية. اهـ. وقال ابن حبان: وكان يهم في الروايات ويخطئ إذا روى عن الأثبات، فلما كثر مخالفته الأثبات بطل الاحتجاج به. انظر: \"المجروحين\" لابن حبان ٣/ ٩٥، و\"السير\" ١٠/ ٤٤٦، و\"التهذيب\" ١١/ ٤٧.\n(١) عمرو بن حمران البصري.\nسكن الري، روى عن ابن أبي عروبة، وهشام بن حسان والجريري وغيرهم، وعنه هشام الرازي، وابن أبي فاطمة وسواهم، قال ابن أبي حاتم: سألت أبي عنه فقال: سألت أحمد بن حنبل عنه فقال: هذا بصري وقع إليكم أنتم أعلم به كيف هو؟ وكيف حديثه؟ قلت: صالح الحديث، وسئل أبو زرعة فقال: أحاديثه ليس فيها شيء. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٢٧.\n(٢) ابن أبي عروبة، ثقة حافظ له تصانيف كثير التدليس، واختلط وكان من أثبت الناس في قتادة.\n(٣) الضرير الأكمه، ثقة ثبت.\n(٤) في الأصل: ويضعه. وما أثبته من (ت) و(س) وهو موافق لما في المصادر.\n(٥) [١٣٩٣] الحكم على الإسناد:\nهذا الإسناد: ضعيف، لأنه من مراسيل قتادة. وفيه من لم أعرفه.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٩/ ١٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣١٩٧ كلاهما عن قتادة، وذكره السيوطي في \"الدر المنثور\" ٣/ ٢٧٤ وعزاه لعبد بن حميد والطبري عن قتادة. =","vol":"12","page":617},{"text":"[١٣٩٤] وبإسناده عن هشام (١)، قال أخبرنا محمد بن الفضل (٢)، عن زيد العَمِّي (٣)، عن مرة (٤)، عن زيد بن أرقم (٥) - ﵁ - قال: قال رسول الله - ﷺ -: \"قال جبريل: تقوم الساعة عند ثلاثة مواطن: إذا كثر القول وقلّ العمل، وعند قلّة التواسي حتّى يضن كل رجل بمّا عنده، وإذا قال الناس لمجالس يذكر الله فيها بدعة\" (٦).\n_________\n= قال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ١/ ٤٧٥: والحديث في الصحيحين بغير هذا اللفظ أخرجاه عن أبي هريرة - ﵁ - أن النبي - ﷺ - قال: \"لتقومن الساعة وقد نشر الرجلان ثوبهما بينهما فلا يتبايعانه ولا يطويانه ولتقومن الساعة وقد انصرف الرجل بلبن لقحته فلا يطعمه ولتقومن الساعة هو يليط حوضه فلا يسقي فيه ولتقومن الساعة وقد رفع أكلته إلى فيه فلا يطعمها\". اهـ.\nانظر: \"صحيح البخاري\" في الرقاق، باب طلوع الشمس من مغربها (٦٥٠٦)، \"صحيح مسلم\" في الفتن، باب قرب الساعة (٢٩٥٤).\n(١) السني الفقيه: قال أبو حاتم صدوق، وضعفه ابن حبان.\n(٢) محمد بن الفضل بن عطية العبسي مولاهم، أبو عبد الله الكوفي، ويقال المروزي (ت ١٨٠ هـ).\nنزيل بخارى، قال عبد الله بن أحمد عن أبيه: ليس بشيء! حديثه حديث أهل الكذب، وقال الجوزجاني: كان كذابا، وقال ابن معين: ضعيف، وقال مرة: كان كذابا، وقال مسلم والنسائي: متروك الحديث. قال ابن حجر: كذبوه. انظر: \"التهذيب\" ٩/ ٤٠١، و\"التقريب\" ٢/ ١٢٤.\n(٣) أبو الحواري العمي البصري، ضعيف.\n(٤) أبو إسماعيل الكوفي، ثقة.\n(٥) الصحابي الجليل.\n(٦) [١٣٩٤] الحكم على الإسناد:\nموضوع. فيه محمد بن الفضل من أهل الكذب يضع الحديث. =","vol":"12","page":618},{"text":"قوله ﷿: ﴿يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا﴾ قال أهل التفسير: في الآية تقديم وتأخير تقديرها يسألونك عنها كأنّك حفي بها. أي: بار بهم صديق لهم (١) قريب منهم، قاله ابن عباس - ﵁ - وقتادة (٢).\nوقال مجاهد والضحاك: كأنّك عالم بها (٣) ﴿قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1512>١٨٨ </span>- قوله تعالى: ﴿قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا﴾ الآية\nقال ابن عباس - ﵄ -: إن أهل مكة قالوا: يا محمد ألا يخبرك ربك بالسعر الرخيص قبل أن يغلو فنشتريه فنربح فيه، وبالأرض التي يريد أن يُجدب فنرتحل منها إلى ما قد أخصبت؟ فأنزل الله ﷿ ﴿قُلْ﴾ يا محمد ﴿لَا أَمْلِكُ﴾ لا أقدر ﴿لِنَفْسِي نَفْعًا وَلَا ضَرًّا﴾ (٤) أي: اجتلاب نفع أو دفع ضر ﴿إِلَّا مَا شَاءَ اللَّهُ﴾ أن أملكه وتمليكه إياي ﴿وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْر﴾ يعني المال ولهيأت لسنة القحط ما يكفيها ﴿وَمَا مَسَّنِيَ السُّوءُ﴾ أي: وما أصابني الضر والفقر.\nوقال ابن جريج: ﴿قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا﴾ يعني الهدى والضلالة ﴿وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ﴾ متى أموت ﴿لَاسْتَكْثَرْتُ مِنَ الْخَيْر﴾\n_________\n= التخريج:\nلم أجده.\n(١) من (ت) و(س).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٠ عنهما.\n(٣) الطبري في \"جامع البيان\" ٩/ ١٤١ عنهما.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣١٠ عنه.","vol":"12","page":619},{"text":"من العمل الصالح ﴿وَمَا مَسَّنِيَ السُّوءُ﴾ (١). قال ابن زيد: واجتنبت ما يكون من الشر والفتنة (٢).\nقال بعض أهل المعاني: ولو كنت أعلم الغيب لاستكثرت من الخير. أي: من معرفته حتّى لا يخفى عليّ شيء ﴿وَمَا مَسَّنِيَ السُّوءُ﴾ يعني التكذيب (٣).\nوقال مقاتل: هذا متصل بالكلام الأول ومعناه: لا أقدر أن أسوق إلى نفسي خيرًا، أو أدفع عنها شرًّا حين ينزل بي فكيف أعلم وأملك علم الساعة (٤)؟ .\nوتمام الكلام عند قوله: ﴿إِلَّا مَا شَاءَ اللَّهُ﴾ ثم ابتدأ فقال: ﴿وَمَا مَسَّنِيَ السُّوءُ﴾ يعني الجنون ﴿إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ﴾ يصدقون.\n\n<span data-type=\"title\" id=toc-1513>١٨٩ </span>- قوله ﷿: ﴿هُوَ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ﴾\nيعني آدم ﵇ ﴿وَجَعَلَ﴾ وخلق ﴿مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا﴾ ليستأنس بها، ويأوي إليها لقضاء حاجته منها ﴿تَغَشَّاهَا﴾ واقعها وجامعها ﴿حَمَلَتْ حَمْلًا خَفِيفًا﴾ وهو ماء الرجل خفيف (٥) عليها ﴿فَمَرَّتْ بِهِ﴾ أي: استمرت بِه وقامت وقعدت به، ولم يكترث بحملها، يدل عليه\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٢ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٣.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٣٠٠ وعزاه للزجاج.\n(٤) انظر: \"تفسير مقاتل\" ٢/ ٧٩ وفيه: فكيف أملك علم.\n(٥) في الأصل: خفيفة. وما أثبته من (ت) و(س).","vol":"12","page":620},{"text":"قراءة ابن عباس - ﵁ -: (فاستمرت به) (١).\nقال قتادة: ﴿فَمَرَّتْ بِهِ﴾ أي: استبان حملها (٢).\nوقرأ يحيى بن يعمر: (فمرَتْ) خفيفة الراء من المرية (٣). أي: شكّت أحملت أم لا (٤)؟ ﴿فَلَمَّا أَثْقَلَتْ﴾ أي: كبر الولد في بطنها وتحرك، وصارت ذات ثقل بحملها. كما يقال: أثمر إذا صار ذا ثمر (٥) ﴿دَعَوَا اللَّهَ﴾ يعني آدم وحواء ﵉ ﴿رَبَّهُمَا لَئِنْ آتَيْتَنَا﴾ ياربنا ﴿صَالِحًا﴾. قال الحسن: غلامًا ذكرًا (٦).\nوقال الآخرون: بشرًا سويًّا مثلنا. ﴿لَنَكُونَنَّ مِنَ الشَّاكِرِينَ﴾ وذلك أنهما يشفقان أن يكون بهيمة، أوشيئًا سوى الإنسان (٧).\nقال الكلبي: إن إبليس أتى حواء في صورة رجل لما أثقلت (في\n_________\n(١) ذكره النحاس في \"معاني القرآن\" (٣٦١٢) والزمخشري في \"الكشاف\" ٢/ ٥٤١ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٣).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٤ عنه.\n(٣) ذكره النحاس في \"معاني القرآن\" ٣/ ١١٤ والزمخشري في \"الكشاف\" ٢/ ٥٤١ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٣).\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٤ عن ابن عباس - ﵁ -.\n(٥) ذكره الطبري في \"جامع البيان\" ٩/ ١٤٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٤ عنه، وليس فيه قوله:: ذكرا.\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٤ عن ابن عباس ﵄، وعن أبي البختري، وأبي صالح ٩/ ١٤٥.","vol":"12","page":621},{"text":"أول ما حملت) (١). فقال: ما هذا الَّذي في بطنك؟ قالت: ما أدري! قال: إني أخاف أن يكون بهيمة. فقالت ذلك لآدم ﵇، فلم يزالا في هَمٍّ من ذلك، ثمّ عاد إليها فقال: إني من الله بمنزلة، فإن دعوتُ الله فولدت إنسانًا أتسميه بيّ؟ . قالت: نعم. قال: فإنّي أدعو الله، فأتاها وقد ولدت. فقال: سميه باسمي. فقالت: وما اسمك؟ قال: الحارث. -ولو سمّى لها نفسه لعرفته- فسمته عبد الحارث (٢).\nوقال سعيد بن جبير: لما هبط آدم وحواء ﵉ إلى الأرض، أُلقيت الشهوة في نفس آدم، فأصابها فحملت، فلما تحرك ولدها في بطنها. جاءها إبليس فقال: ما هذا؟ أترين في الأرض إلّا ناقة أو بقرة أو ضانئة أو ماعزة أو نحوها. فما يدريك ما في بطنك؟ . لعله كلب أو خنزير أو حمار. وما يدريك؟ من أين يخرج؟ أمن دبرك فيقتلك أو أذنك أو عينك أو فيك أو ينشق بطنك فيقتلك؟ فخافت حواء من ذلك. قال: فأطيعيني (٣) وسميه عبد الحارث. وكان اسمه في الملائكة الحارث، تلدين شبيهكما مثلكما (٤)، فذكرت ذلك لآدم ﵇ فقال: لعلّه صاحبنا الَّذي قد علمت. فعاودها إبليس فلم يزل بهما حتّى غرهما فسمّياه عبد الحارث (٥).\n_________\n(١) من (ت) و(س).\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٣٨ عنه.\n(٣) من (ت) و(س).\n(٤) من (ت) و(س).\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٥ عنه بنجوه. ومن قوله: فما يدريك ... إلى فيقتلك. أخرجه عن السدي.","vol":"12","page":622},{"text":"وقال السدي: ولدت حواء غلامًا فأتاهما إبليس فقال سموه بي وإلّا قتلته، قال له آدم ﵇: قد أطعتك فأخرجتني من الجنّة، فأبى أن يطيعه فمات الغلام. فحملت بآخر، فلما ولدته. قال لهما مثل ذلك. فأبيا أن يطيعاه، فمات الولد. فحملت بآخر فقال لهما (مثل ذلك، ثم قال لهما) (١): أما إذ غلبتماني فسمياه عبد الحارث، وكان اسم إبليس الحارث (٢)، ولم يشعرا به، فوالله لا أزال أقتلهم حتّى تسمياه عبد الحارث، كما قتلت الأول والثاني. فسمياه عبد الحارث فعاش (٣).\nوقال ابن عباس - ﵁ -: كانت حواء تلد لآدم ﵉، فتسميه عبد الله وعبيد الله وعبد الرحمن ونحو ذلك، فيصيبهم الموت. فأتاهما إبليس فقال: إن سركما أن يعيش لكما ولد فسمياه عبد الحارث.\nفولدت ابنا فسمياه عبد الحارث. ففيهما أنزل الله ﷿:\n\n<span data-type=\"title\" id=toc-1514>١٩٠ </span>- ﴿فَلَمَّا آتَاهُمَا صَالِحًا﴾ (٤)\nأي: ولدًا سويًا بشرًا حيًا آدميًا ﴿جَعَلَا لَهُ شُرَكَاءَ فِيمَا آتَاهُمَا (٥)﴾ قرأ\n_________\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٧ - ١٤٨ عنه إلى هذا الموضع.\n(٣) لم أجد حسب بحثي من روى هذِه الزيادة عن السدي وهي مذكورة بنحوها عن ابن عباس - ﵁ -.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٦ عنه.\n(٥) من (ت) و(س).","vol":"12","page":623},{"text":"ابن عباس - ﵄ - وسعيد بن جبير وأبان بن تغلب وعاصم وعكرمة وأهل المدينة: (شِركًا) بكسر الشين والتنوين. أي: شركة. قال أبو عبيدة: أي: حظًا ونصيبًا من غيره (١)، وقرأ الباقون: (شُركاء) مضمومة الشين ممدودة على جمع شريك، أخبر عن الواحد بلفظ الجمع (٢)، (كقوله: ﴿الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ﴾ (٣) ونحوها، قم الكلام هاهنا.) (٤) (ثمّ قال الله تعالى) (٥): ﴿فَتَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ﴾ يعني أهل مكة.\nواختلف العلماء في تأويل الشرك المضاف إلى آدم وحواء ﵉ فقال المفسرون (٦): كان شركًا في التسمية والصفة لا في العبادة والربوبية (٧).\nوقال أهل المعاني: أنهما لم يذهبا إلى أن الحارث ربهما بتسميتهما ولدهما عبد الحارث، لكنهما قصدا إلى أن الحارث كان\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣١٣ عنه.\n(٢) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٥ قال: واختلفوا في ﴿جَعَلَا لَهُ شُرَكَاءَ﴾: فقرأ المدنيان وأبو بكر بكسر الشين وإسكان الراء مع التنوين من غير مد ولا همز، وقرأ الباقون بضم الشين وفتح الراء والمد وهمزة مفتوحة من غير تنوين.\n(٣) آل عمران: ١٧٣\n(٤) من (ت) و(س).\n(٥) من (ت).\n(٦) ابن عباس - ﵁ -، وعكرمة، وقتادة، ومجاهد، وابن جبير، والسدي.\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٦ - ١٤٨ عنهم.","vol":"12","page":624},{"text":"سبب نجاة الولد وسلامة أُمّه، فسمياه به، كما يُسمي ربّ المنزل نفسه عبد ضيفه، على جهة الخضوع له لا على أن الضيف ربّه (١). كما قال حاتم (٢):\nوإني لَعبدُ الضَّيف ما دَامَ ثَاويًا ... وما فيَّ إلا تيك [مِنْ] شِيْمَةِ العَبْدِ (٣)\nوقال قوم من أهل العلم (٤): إن هذا راجع إلى المشركين من ذرية آدم ﵇ وإن معناه جعل أولادهما شركاء، فحذف الأولاد وأقامهما\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣١٤، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٣٩، والخازن في \"لباب التأويل\" ٢/ ٦٣٠.\n(٢) نسبه إلى حاتم ابن أبي حديد في \"شرح نهج البلاغة\" ١٦/ ٢٨٨. ونسب البيت لقيس بن عاصم المنقري\nثعلب في قواعد الشعر ١/ ٢، وابن حمدون في \"التذكرة الحمدونية\" ٢/ ٢٨٠، واليوسي في \"زهر الأكم في الأمثال والحكم\" ٢/ ٢٨٢، وهو من قصيدة له يخاطب فيها امرأته مطلعها:\nأيا ابنة عبد الله وابنة مالك ... وبا ابنة ذي البردين والفرس الورد\nوللمُقَنَّع الكِنْدي بيت يشبهه: وإني لعبد الضيف ما دام ثاويًا ... وما شيمة لي غيرها تشبه العبدا\nمن قصيدة له مطلعها: يعاتبني في الدين قومي وإنما ... ديوني في أشياء تكسبهم حمدا\n(٣) ما بين معقوفين ليست في الأصل، وأثبتها من (ت) وهي موافقة لما في المصادر. انظر: \"الحماسة البصرية\" لأبي الحسن البصري ١/ ١٢٥، \"التذكرة الحمدونية\" لابن حمدون ٢/ ٢٨٠.\n(٤) نسبه البغوي في \"معالم التنزيل\" ٣/ ٣١٤ إلى الحسن وعكرمة.","vol":"12","page":625},{"text":"مقامهم. كقوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (١) وكما أضاف فعل الآباء إلى الأبناء في تقريعهم بفعل آبائهم، فقال لليهود الذين كانوا في عهد رسول الله - ﷺ -: ﴿ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ﴾ (٢) وقال: ﴿وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا﴾ (٣) وقال سبحانه: ﴿قُلْ فَلِمَ تَقْتُلُونَ أَنْبِيَاءَ اللَّهِ﴾ (٤) ونحوها (٥).\nيدل عليه ما روى معمر عن الحسن قال: عني بهذا من أشرك من ذرية آدم ولم يكن عنى بآدم ﵇ (٦). وروى قتادة عنه قال: هم اليهود والنصارى رزقهم الله تعالى أولادًا فهودوا ونصّروا (٧).\nوقال ابن كيسان: هم الكفار جعلوا له شركاء عبد العزى وعبد اللات وعبد مناة (٨). وقال عكرمة: لم يخص بها آدم ولكن جعلها عامة لجميع الناس بعد آدم ﵇ (٩).\nقال الحسين بن الفضل: وهذا أعجب إلى أهل النظر لما في القول\n_________\n(١) يوسف: ٨٢\n(٢) البقرة: ٥١\n(٣) البقرة: ٧٢\n(٤) البقرة: ٩١\n(٥) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٢٢.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ١٤٨ عنه.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٣/ ٣١١ عنه عن الحسن. ذكره البغوي في \"معالم التنزيل\" ٣/ ٣١٤.\n(٨) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٢٢ عنه.\n(٩) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٣٩ عنه.","vol":"12","page":626},{"text":"الأول من إلصاق العظائم بنبي الله آدم ﵇ (١)، ويدل عليه جمعه في الخطاب حيث قال: ﴿هُوَ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ﴾، ثمّ قال: ﴿تَغَشَّاهَا﴾ انصرف من الخطاب إلى الخبر يعني فلما تغشى الرجل منكم امرأته (٢).\n\n<span data-type=\"title\" id=toc-1515>١٩١ </span>- قال الله ﷿: ﴿أَيُشْرِكُون﴾\nيعني كفار أهل مكة ﴿مَا لَا يَخْلُقُ شَيْئًا وَهُمْ يُخْلَقُونَ﴾ يعني الأصنام. قال ابن زيد: ولد لآدم ولد فسماه عبد الله، فأتاهما إبليس فقال: ما سميتما ابنكما هذا؟ . قال: وكان ولد لهما ولد قبل ذلك فسمياه عبد الله فمات. فقالا: سميناه عبد الله، فقال إبليس: أتظنان أن الله تارك عبده عندكما؟ لا والله ليذهبن به كما ذهب بالآخر، ولكن أدلكما على اسم يبقى لكما ما بقيتما، فسمياه عبد شمس. فذلك قول الله ﷿: ﴿أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْئًا وَهُمْ يُخْلَقُونَ (١٩١)﴾ يعني الشمس لا يخلق شيئًا، حتّى يكون لها عبد (٣)، وإنّما هي مخلوقة. قال: وقال رسول الله - ﷺ -: \"خدعهما مرتين، خدعهما في الجنّة، وخدعهما في الأرض\" (٤).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٣٩ عنه، إلى هذا الموضع.\n(٢) وقوله: ويدل ... امرأته. ذكره الطبري في \"جامع البيان\" ٩/ ١٥٠ بنحوه.\n(٣) من (ت).\n(٤) الحكم على الإسناد:\nضعيف لأن ابن زيد ضعفوه، وقد أرسله ولم يسنده إلى رسول الله - ﷺ -.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٣/ ٣١٤ بنحوه، وابن أبي حاتم في \"تفسير =","vol":"12","page":627},{"text":"والذي يؤيد القول الأول قراءة السلمي: (أتشركون) بالتاء (١).\n\n<span data-type=\"title\" id=toc-1516>١٩٢ </span>- ﴿وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَا أَنْفُسَهُمْ يَنْصُرُونَ (١٩٢)﴾.\n\n<span data-type=\"title\" id=toc-1517>١٩٣ </span>- قوله ﷿: ﴿وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَى﴾\nيعني الأصنام ﴿لَا يَتَّبِعُوكُمْ﴾ لأنها غير عاقلة ﴿سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَامِتُونَ﴾ ساكتون.\n\n<span data-type=\"title\" id=toc-1518>١٩٤ </span>- ﴿إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبَادٌ﴾\nمخلوقة مملوكة مقدرة مسخرة ﴿أَمْثَالُكُمْ﴾ أشباهكم ﴿فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِنْ كُنْتُمْ صَادِقِينَ﴾ أنّها آلهة.\n\n<span data-type=\"title\" id=toc-1519>١٩٥ </span>- ﴿أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا﴾\nيمضون بها ﴿أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ﴾ يأخذون ﴿بِهَا أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَا أَمْ لَهُمْ آذَانٌ يَسْمَعُونَ بِهَا قُلِ ادْعُوا شُرَكَاءَكُمْ﴾ يا معشر المشركين ﴿ثُمَّ كِيدُونِ﴾ أنتم وهم (٢) ﴿فَلَا تُنْظِرُونِ﴾.\n\n<span data-type=\"title\" id=toc-1520>١٩٦ </span>- ﴿إِنَّ وَلِيِّيَ﴾\nيعني (٣): الَّذي يحفظني ويمنعني منكم ﴿اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ وَهُوَ\n_________\n= القرآن العظيم\" ٥/ ١٦٣٥ كلاهما عنه. إلا أن ابن أبي حاتم قال:: قال زيد: خدعهما في الجنّة، وخدعهما في الأرض. فجعل هذِه الجملة من كلامه لا من كلام رسول الله - ﷺ -.\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٣٨ كلاهما عن، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٣).\n(٢) من (ت).\n(٣) من (ت).","vol":"12","page":628},{"text":"يَتَوَلَّى الصَّالِحِينَ﴾.\n\n<span data-type=\"title\" id=toc-1521>١٩٧ </span>- ﴿وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَا أَنْفُسَهُمْ يَنْصُرُونَ﴾\n\n<span data-type=\"title\" id=toc-1522>١٩٨ </span>- ﴿وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَى لَا يَسْمَعُوا وَتَرَاهُمْ﴾\nيا محمد يعني: الأصنام ﴿يَنْظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ﴾ وهذا كما تقول العرب: داري تنظر إلى دارك. أي: يقابلها. وتقول العرب: إذا أتيت موضع كذا، فنظر إليك الجبل، فخذ يمينًا أو شمالا. أي: استقبلك. وحدث أبو عبيد عن الكسائي قال: الحائط ينظر إليك، إذا كان قريبًا منك حيث تراه (١). قال الشاعر (٢):\nإِذَا نَظَرتْ بِلادُ بَنِي تَمِيمٍ ... بِعَيْنٍ أَوْ بِلادُ بَنِي صُبَاحِ (٣)\nيريد يقابل نبتها وعشبها.\n[١٣٩٥] وسمعت أبا القاسم الحبيبي (٤) يقول: سمعت أبا زكريا\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٩/ ١٥٣ عنه، وابن منظور في \"لسان العرب\" لابن منظور ٥/ ٢١٥ (نظر).\n(٢) لم أجده حسب بحثي، وقال محمود شاكر: لم أعرف قائله انظر: حاشية \"جامع البيان\" للطبري ١٣/ ٣٢٦.\n(٣) أورد الزمخشري البيت في \"أساس البلاغة\" ١/ ٤٤٣، وابن فارس في \"معجم مقاييس اللغة\" ٤/ ٢٠٧ مع بيت آخر فقال:\nإذا نظرتْ بلادُ بني نمير ... رميناهم بكلّ أقَبَّ نَهْد\nبعين أو بلادُ بني صُبَاح ... وفتيان العَشيَّة والصّباح\n(٤) قيل: كذبه الحاكم.","vol":"12","page":629},{"text":"العنبري (١) يقول: معناه: وتراهم كأنهم ينظرون إليك، كقوله: ﴿وَتَرَى النَّاسَ سُكَارَى﴾ (٢) أي: كأنهم سكارى، وإنّما أخبر عنهم بالهاء والميم؛ لأنّها مصوّرة على (صور بني آدم) (٣) يخبره عنها بأفعالهم (٤).\n\n<span data-type=\"title\" id=toc-1523>١٩٩ </span>- قوله ﷿: ﴿خُذِ الْعَفْوَ﴾\nقال مجاهد: يعني: العفو من أخلاق الناس، وأعمالهم بغير تحسّس (٥).\nقال ابن الزبير - ﵁ -: ما أنزل الله هذِه الآية إلَّا في أخلاق الناس (٦).\nوقال ابن عباس - ﵄ - والسدي والضحاك والكلبي: يعني خذ ماعفا لك من أموالهم، وهو الفضل من العيال والكل، فما أتوك به عفوًا فخذه ولا تسألهم ما وراء ذلك، وهذا قبل أن ينزل فريضة الصدقات. فلما نزلت آية الصدقات نسخت هذِه الآية، وأمر بأن يأخذها منهم طوعًا أو كرهًا (٧).\n_________\n(١) ثقة مفسر.\n(٢) الحج: ٢\n(٣) في الأصل: صورة آدم. وما أثبته من (س) وهو موافق لما في المصدر.\n(٤) [١٣٩٥] الحكم على الإسناد:\nالحبيبي تكلم فيه الحاكم.\nالتخريج:\nذكره ابن الجوزي في \"زاد المسير\" ٣/ ٣٠٧ ولم يعزه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٥٣ عنه.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ١٥٤ عنه\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ١٥٤ عنهم ولم يذكر الكلبي.","vol":"12","page":630},{"text":"﴿وَأْمُرْ بِالْعُرْفِ﴾ وقرأ عيسى بن عمر: العُرُف (١) بضمتين (٢)، مثل: الحُلُم، وهما لغتان، والعرف والمعروف (٣) والعارفة: كل خصلة حميدة ترتضيها العقول، وتطمئن إليها (٤) النفوس. قال الشاعر (٥):\nمَنْ يَفْعَلِ الخَيْرَ لَا يُعْدَم جَوَازِيَه ... لَا يَذْهَبُ العُرْفُ بين اللهِ وَالنَّاس (٦)\nقال عطاء: وأمر بالعرف يعني: بلا إله إلّا الله (٧). ﴿وَأَعْرِضْ عَنِ الْجَاهِلِينَ﴾ أبي جهل وأصحابه، نسختها آية السيف، ويقال لما نزلت هذِه الآية (٨) قال رسول الله - ﷺ - لجبريل ﵇: \"ما هذا؟ قال: لا أدري حتّى أسأل، ثمّ رجع فقال: يا محمد إن ربّك يأمرك أن تصل من قطعك، وتعطي من حرمك، وتعفو عمن ظلمك\" (٩).\n_________\n(١) من (ت).\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٩١، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٤٦ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٣).\n(٣) في الأصل: المعروف. بدون حرف العطف، وما أثبته من (س).\n(٤) في الأصل: إليه. وما أثبته من (س).\n(٥) البيت للحُطَيئة، انظر: \"الكامل في اللغة والأدب\" للمبرّد ٢/ ٢٠٥.\n(٦) من قصيدة قالها الحُطَيئة في هجاء الزبرقان وفيها بيته المشهور:\nدع المكارم لا ترحل لبغيتها ... واقعد فإنك أنت الطاعم الكاسي.\nانظر: \"لباب الآداب\" للثعالبي ١/ ٤١.\n(٧) ذكره ابن البغوي في \"معالم التنزيل\" ٣/ ٣١٦ عنه.\n(٨) من (ت) و(س).\n(٩) الحكم على الإسناد:\nضعيف لانقطاعه، وله طرق موصولة حسنها الحافظ العراقي في \"تخريج أحاديث =","vol":"12","page":631},{"text":"فنظمه الشاعر (١) فقال:\nمكارم الأخلاق في ثلاثة ... من كملت فيه فذاك الفتى\nإعطاء من يحرمه ووصل من ... يقطعه والعفو عمن اعتدى (٢)\nوقال جعفر الصادق: أمر الله تعالى نبيه - ﷺ - بمكارم الأخلاق، وليس في القرآن آية أجمع لمكارم الأخلاق من هذِه الآية (٣).\nقال النبيّ - ﷺ -: \"بعثت ليتمم بي مكارم الأخلاق\" (٤).\n_________\n= الإحياء\" ٦/ ٣١٠، حيث قال: أخرجه ابن مردويه من حديث جابر وقيس بن سعد ابن عبادة وأنس بأسانيد حسان.\nوأخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٢٤٦، والطبري في \"جامع البيان\" ٩/ ١٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٦٣٨، والسمرفندي في \"بحر العلوم\" ١/ ٥٩٠ جميعهم من طريق أمَيّ بن ربيعة المرادي وهو منقطع.\nوأخرجه ابن مردويه في \"تفسيره\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ١/ ٤٧٧ موصولا من حديث جابر - ﵁ -، وحديث قيس بن سعد، وكذلك أخرجه الطبراني في \"المعجم الكبير\" ٣/ ١٤٣ (٢٩٣٧)، والحاكم في \"المستدرك\" ٣/ ٢١٨ موصولا عن أبي هريرة - ﵁ -.\n(١) لم أعرفه حسب بحثي واطلاعي.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٣٤٥، ولم أجده في غيره من المصادر.\n(٣) ذكره ابن البغوي في \"معالم التنزيل\" ٣/ ٣١٦ عنه.\n(٤) الحكم على الإسناد:\nصحيح.\nصححه الحاكم في \"المستدرك\" ٢/ ٦٧٠ وقال الذهبي: صحيح على شرط =","vol":"12","page":632},{"text":"وقالت عائشة - ﵂ -: مكارم الأخلاق عشرة: صدق الحديث، وصدق الناس في طاعة الله، وإعطاء المسائل، ومكافأة الصنيع، وصلة الرحم، وأداء الأمانة، والتذمم للصاحب، والتذمم للجار وقرى الضيف ورأسهن الحياء (١).\n[١٣٩٦] أنشدنا أبو القاسم الحسن بن محمد المذكر (٢) قال: أنشدنا أبو عبد الله محمد بن عبد الله الصفار (٣)، قال: أنشدنا ابن\n_________\n= مسلم، وابن عبد البر في \"التمهيد\" ٢٤/ ٣٣٣ وقال: هذا الحديث يتصل من وجوه صحاح عن أبي هريرة - ﵁ - وغيره عن النبي - ﷺ -، والألباني في \"سلسلة الأحاديث الصحيحة\" ١/ ١١٢ (٤٥).\nالتخريج:\nرواه البخاري في \"الأدب المفرد\" (ص ١٠٠)، وأحمد في \"المسند\" ٢/ ٣٨١ (٨٩٣٩)، والبيهقي في \"السنن الكبرى\" ١٠/ ٣٢٢.\n(١) الحكم على الإسناد:\nضعيف.\nوهو يُروى موقوفا على عائشة - ﵁ - ومرفوعا، قال الدارقطني في \"المؤتلف والمختلف\" ١/ ٣٢١ بعد أن ساق إسناده: وليس هذا الحديث محفوظ. وصرح المناوي في \"فيض القدير\" ٦/ ٣ بشدة ضعف المرفوع، وقال في \"التيسير\" ٢/ ٣٧٧: وعده ابن الجوزي من الواهيات، وقال الألباني في \"سلسلة الأحاديث الضعيفة\" ٢/ ١٥٣ حديث (٧١٩): ضعيف جدا.\nأخرجه البيهقي في \"شعب الإيمان\" ٦/ ١٣٨ (٧٧٢٠)، وابن عساكر في \"تاريخ دمشق\" ٦١/ ٣٧٠، وأخرجه أيضًا: ابن حبان في \"المجروحين\" ٣/ ٨١، ترجمة: الوليد بن الوليد العنسي، وخرجه غيرهم.\n(٢) الحبيبي، قيل كذبه الحاكم.\n(٣) أبو عبد الله الأصبهاني، الشيخ الإمام المحدث القدوة.","vol":"12","page":633},{"text":"أبي الدنيا (١) أنشدني أبو جعفر القرشي (٢).\nكل الأمور تزول عنك وتنقضي ... إلّا الثناء فإنه لك باق\nولو أنني خُيّرتُ كل فضيلة ... ما اخترت غير مكارم الأخلاق (٣)\nقال عبد الرحمن بن زيد: لما نزلت هذِه الآية، قال النبيّ - ﷺ -: \"كيف يارب (٤) والغضب\"؟ ! (٥) فنزلت:\n_________\n(١) أبو بكر البغدادي، صدوق حافظ.\n(٢) محمد بن مزيد بن أبي رجاء أبو جعفر القرشي مولى بني هاشم.\nحدث عن عبد الله الخريبي وأبي داود الطيالسي، روى عنه أبو بكر بن أبي الدنيا ومحمد الحضرمي، قال ابن حجر: محمد بن مزيد بن أبي رجاء، شيخ لابن أبي الدنيا. انظر: \"تاريخ بغداد\" ٣/ ٢٨٧، و\"تبصير المنتبه بتحرير المشتبه\" لابن حجر ٤/ ١٢٧٣.\n(٣) [١٣٩٦] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم.\nالتخريج:\nانظر: \"مكارم الأخلاق\" لابن أبي الدنيا ١/ ٣١ وفيه: غير محاسن. \"الجليس الصالح\" للمعافا بن زكريا ١/ ٣٢٠، \"محاضرات الأدباء\" للراغب الأصفهاني ١/ ٢٧٤.\n(٤) من (ت) و(س).\n(٥) الحكم على الإسناد:\nضعيف. فابن زيد ضعفوه، وقد أرسله ولم يسنده إلى رسول الله - ﷺ -.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٩/ ١٥٦ عنه، ولم أجد من أسنده إلى الرسول - ﷺ -.","vol":"12","page":634},{"text":"<span data-type=\"title\" id=toc-1524>٢٠٠ </span>- ﴿وَإِمَّا يَنْزَغَنَّكَ﴾\nيصيبنّك ويفتنّنك ويغرنّك ويعرض لك ﴿مِنَ الشَّيْطَانِ نَزْغٌ﴾ (١) وأصله الولوع بالفساد والشر. يقال: نزغ عرقه إذا هاج ونبض، وفيه لغتان: نزغ ونغز، يقال: إياك والنزاغ والنُغاز، وهم المورشون (٢). وقال الزجاج: النزغ أدنى حركة يكون، ومن الشيطان أدنى وسوسة (٣).\nقال سعيد بن المسيب: شهدت عثمان وعليًّا، وكان بينهما نزغ من الشيطان، فما أبقى واحد منهما لصاحبه شيئًا، ثمّ لم يبرحا حتّى استغفر كل واحد منهما لصاحبه (٤). ﴿فَاسْتَعِذْ﴾ فاستجر ﴿بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1525>٢٠١ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ اتَّقَوْا﴾\nيعني المؤمنين ﴿إِذَا مَسَّهُمْ﴾ أصابهم ﴿طَائِفٌ مِنَ الشَّيْطَانِ﴾ قرأ النخعي وابن كثير وأبو عمرو والأسود بن يزيد والجحدري وطلحة: (طَيْفٌ)، وقرأ الباقون: (طائف)، وهما لغتان (٥)، كالميت\n_________\n(١) جاء هذا الجزء من الآية في الأصل مع الَّذي قبله بموضع واحد وأثبت تقسيمها من (ت) على طريقة\nالمصنف في تقسيم الآي.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٤٧.\nوالتَّوْرِيشُ: التَّحْريشُ يقال ورَّشْت بين القوم وأَرَّشْت.\nانظر: \"لسان العرب\" ٦/ ٣٧١ (ورش)\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣١٧ عنه.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٤٨ عنه.\n(٥) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٦ قال: واختلفوا في: ﴿إِذَا مَسَّهُمْ طَائِفٌ﴾ فقرأ البصريان وابن كثير =","vol":"12","page":635},{"text":"والمائت، ومعناهما: الشيء الَّذي يلم بك (١). وفرق قوم بينهما، فقال أبو عمرو: الطائف: ما يطوف حول الشيء، والطيف: اللمم والوسوسة والخطرة (٢). وقال بعض المكيين (٣): الطائف ما طاف به من وسوسة الشيطان والطيف اللمم والمس (٤). ويجوز أن يكون الطيف مخفّفًا من طَيّف، مثل: هيّن وليّن. يدل عليه قراءة سعيد بن جبير: (طيّف) بالتثقيل (٥). قال ابن عباس - ﵄ -: ﴿إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ﴾ أي: نزغ من الشيطان (٦).\nوقال الكلبي: ذنب (٧). وقال مجاهد: هو الغضب (٨).\n_________\n= والكسائي (طيف) بياء ساكنة بين الطاء والفاء من غير همزة ولا ألف، وقرأ الباقون بألف بعد الطاء وهمزة مكسورة بعدها.\n(١) ذكره الطبري في \"جامع البيان\" ١٣/ ٣٣٤ وعزاه لبعض البصريين، وقال أحمد شاكر في الحاشية: نسبها أبو جعفر إلى البصريين، وهي في \"لسان العرب\" لابن منظور (طوف)، منسوبة إلى الفراء، وهو كوفي.\n(٢) المصدر السابق ٩/ ١٥٧، قال: وذكر عن أبي عمرو بن العلاء أنَّه كان يقول ... الخ. وذكر الشطر الثاني من العبارة.\n(٣) كذا في جميع النسخ، ولعل الصواب ما ذكره الطبري في \"جامع البيان\" ٩/ ١٥٧: الكوفيين.\n(٤) ذكره الطبري في \"جامع البيان\" ١٣/ ٣٣٤.\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٤٩ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٣).\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ١٥٨ عنه.\n(٧) ذكره السمرقندي في \"بحر العلوم\" ١/ ٥٩٠.\n(٨) أخرجه الطبري في \"جامع البيان\" ٩/ ١٥٨ عنه.","vol":"12","page":636},{"text":"﴿تَذَكَّرُوا﴾ تفكروا وعرفوا. قال أبو روق: ابتهلوا (١). وفي قراءة عبد الله بن الزبير - ﵄ -: (إذا مسهم طائف من الشيطان تأملوا) (٢). قال سعيد بن جبير: هو الرجل يغضب الغضبة (فيكظم الغيظ (٣).\nوقال ليث عن مجاهد: هو الرجل يهم بالذنب) (٤) فيذكر الله فيدعه (٥). وقال السدي: معناه إذا زلوا تابوا (٦). وقال مقاتل: يقول إن المتقي إذا أصابه نزغ من الشيطان تذكر، وعرف أنها معصية فأبصرها فنزغ عن مخالفة الله (٧). ﴿فَإِذَا هُمْ مُبْصِرُونَ﴾ يبصرون (٨) مواقع خطئهم (٩) بالتفكر والتذكر، يبصرون فيقصرون، فإنّ المتّقي مَنْ يشتهي فينتهي، ويبصر فيقصر.\nثم ذكر الكفار فقال:\n\n<span data-type=\"title\" id=toc-1526>٢٠٢ </span>- ﴿وَإِخْوَانُهُمْ يَمُدُّونَهُمْ فِي الْغَيِّ﴾\nيعني: وإخوان الشياطين، وهم الكفار تمدهم الشياطين بالغي.\n_________\n(١) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٤٤٦ عنه.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٩٢، وأبو حيان في \"البحر المحيط\" ٤/ ٤٤٦ كلاهما عنه. وهي قراءة شاذة.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣١٨ عنه بنحوه.\n(٤) من (ت).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣١٨ عنه.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ١٥٨ عنه.\n(٧) انظر: \"تفسير مقاتل\" ٢/ ٨٣ بنحوه، وفيه: إن المتقين .... بصيغة الجمع.\n(٨) من (ت) و(س).\n(٩) في الأصل: خطاهم. وفي (ت): خطائهم. وما أثبته من (س) وهو أنسب وموافق لما عند البغوي في \"معالم التنزيل\" ٣/ ٣١٨.","vol":"12","page":637},{"text":"أي: يطيلون لهم ويزيدونهم في الضلالة. وقرأ أهل المدينة: (يُمِدُّونهم) بضم الياء وكسر الميم (١)، وهما لغتان بمعنى واحد، وقرأ الجحدري: (يُمادونهم) على يفاعلونهم (٢). ﴿ثُمَّ لَا يُقْصِرُونَ﴾ أي: لايمسكون ولا ينزغون.\nوقال ابن زيد: لا يسأمون ولا يفترون (٣).\nقال ابن عباس - ﵁ -: لا الإنس يقصرون عما يعملون من السيئات، ولا الشياطين تمسك عنهم (٤). وقرأ عيسى: (يَقصُرون) بفتح الياء وضم الصاد (٥)، وقصَر وأقصَر واحد.\nقال امرؤ القيس (٦):\n_________\n(١) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٦ قال: واختلفوا في ﴿يَمُدُّونَهُمْ﴾\nفقرأ المدنيان بضم الياء وكسر الميم، وقرأ الباقون بفتح الياء وضم الميم.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٥٢، وابن عادل الدمشقي في \"اللباب\" ٩/ ٤٣٧ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٣).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٣/ ٣٣٨ عنه بنحوه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٣/ ٣٣٨ عنه.\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٤٩٣، وأبو حيان في \"البحر المحيط\" ٤/ ٤٤٧، كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٣).\n(٦) البيت من قصيدة طويلة لامرئ القيس، قالها بعد أن ذهب إلى الروم مستنجدًا بقيصر للأخذ بثأر أبيه.\nوهذا البيت مطلع القصيدة يخاطب فيها نفسه يقول: سما شوقُك أَي: ارتفع وذهب بك كلَّ مذهب لِبُعْدِ مَن تُحِبُّه بعدما كان أَقصر عنك الشوق لقُرْب المُحِبّ =","vol":"12","page":638},{"text":"سَمَا لَكَ شَوْق بعدما كان أَقْصرَا ... وحَلَّت سُلَيْمى بَطْنَ خبتٍ فعَرْعَرَا (١)\n\n<span data-type=\"title\" id=toc-1527>٢٠٣ </span>- قوله ﷿: ﴿وَإِذَا لَمْ تَأْتِهِمْ﴾\nيا محمد يعني المشركين ﴿بِآيَةٍ قَالُوا لَوْلَا اجْتَبَيْتَهَا﴾ أي: هلا أفتعلتها وأنشأتها من قبل نفسك واختيارك، قاله قتادة (٢).\nوقال مجاهد: لولا اقتضيتها وأخرجتها من نفسك واختيارك (٣).\nوقال ابن زيد: لولا تقولتها وجئت بها من عندك (٤).\nوقال ابن عباس - ﵁ -: لولا تلقنتها (وتقبلتها من ربك) (٥).\n(وقال الضحاك) (٦): لولا أخذتها أنت فجئت بها من السماء (٧).\nوقال الفراء: تقول العرب: اجتبيت الكلام واختلقته وارتجلته إذا\n_________\n= ودُنوِّه. انظر: \"خزانة الأدب\" للبغدادي ٨/ ٥٤٧، \"لسان العرب\" لابن منظور ٤/ ٥٥٥ (عرعر)\n(١) وفي الأصل: فعرضوا. وما أثبته من (ت) و(س) وهو موافق لما في المصادر. بطن خبت. كما هو أَوْرَدَهُ المصنف هو كذلك في \"الزهرة\" لابن داود الأصبهاني ١/ ٦٤، وفي باقي المصادر: بطن قَوٍّ. أو: بطن ظَبْيٍّ. وظبي: موضع، ويقال: ماء من مياه كلب، وقَوٌّ: موضع كذلك، وقيل موضع بين فَيْدٍ والنِّباج، وعرعر: واد. انظر: \"خزانة الأدب\" للبغدادي ٨/ ٥٤٧، \"لسان العرب\" لابن منظور ١٥/ ٢٠٦ (قوا).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦١ عنه بنحوه.\n(٣) السابق.\n(٤) السابق.\n(٥) السابق.\n(٦) في الأصل: عنه أيضًا. وما أثبته من (ت) و(س) وهو موافق لما في المصدر.\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦١ عنه بنحوه.","vol":"12","page":639},{"text":"افتعلته من قبل نفسك (١).\nوقال ابن زيد: إنّما تقول العرب ذلك الكلام يبتدئه الرجل، ولم يكن أعده قبل ذلك في نفسه (٢).\n﴿قُلْ﴾ لهم يا محمد ﴿إِنَّمَا أَتَّبِعُ مَا يُوحَى إِلَيَّ مِنْ رَبِّي﴾ ثمّ قال: ﴿هَذَا﴾ يعني القرآن ﴿بَصَائِرُ﴾ حجج وبرهان وبيان ﴿مِنْ رَبِّكُمْ﴾ واحدتها بصيرة. وقال الزجاج: طرق من ربكم، والبصائر طرق الدم (٣).\nقال الجعفي (٤):\nراحوا بَصَائِرُهُمْ عَلَى اكْتَافِهِمْ ... وَبَصيِرَتي يَعْدُو بها [عَتدٌ] وَأَي (٥)\nوأصلها ظهور الشيء وقيامه واستحكامه، حتّى يبصرها الإنسان\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٩/ ١٦١ عنه بنحوه.\n(٢) ذكره الطبري في \"جامع البيان\" ٩/ ١٦١ عنه بنحوه.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٥٣ عنه.\n(٤) هو الأسْعَرُ الجُعْفيُّ.\n(٥) في الأصل: عبد. وما أثبته من (ت) و(س) وهو موافق لما في المصادر.\nبصائرهم: يعني بالبصائر دم أَبيهم، يَعْدُو بها عَتد: بفتح التاء وكسرها: الفرس الشديد التَّام الخلق سريع الوثبة معد للجَرْي ليس فيه اضطِراب ولا رَخاوة، وقيل هو: العتيد الحاضر المعد للركوب الذكر وَالأُنثى فيهما سواء. وَأَي: من الدَّواب السرِيع المُشَدَّد الخَلْق. فالشاعر يعيب على غيره أخذهم الدية وأنهم لم يطلبوا دم أبيهم، أما هو فإنه يطلب بثأره على فرس شديد تام الخلق سريع.\nانظر: \"الأصمعيات\" للأصمعي\" ١/ ١٤١، \"لسان العرب\" لابن منظور ٣/ ٢٧٥، (عتد)، ٤/ ٦٤ (بصر)، ١٥/ ٣٧٦ (وأي).","vol":"12","page":640},{"text":"فيهتدي إليها وينتفع بها، ومنه قيل للترس بصيرة (١) ﴿وَهُدًى وَرَحْمَةٌ لِقَوْمٍ يُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1528>٢٠٤ </span>- قوله تعالى: ﴿وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا﴾\nقال عبد الله بن مسعود: كنا نُسّلم بعضنا على بعض في الصلاة، سلام على فلان، وسلام على فلان، فجاء القرآن: ﴿وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا﴾ يعني في الصلاة (٢). وقال أبو هريرة - ﵁ -: كانوا يتكلّمون في الصلاة، فنزلت هذِه الآية وأُمروا بالإنصات (٣).\n_________\n(١) انظر: \"لسان العرب\" لابن منظور ٤/ ٦٤ (بصر).\n(٢) الحكم على الإسناد:\nضعيف. وأخرجه الطبري في \"جامع البيان\" ١٣/ ٣٤٥ عنه.\nقال الشيخ أحمد شاكر: فهذا الخبر منقطع الإسناد.\nانظر: حاشية \"جامع البيان\" للطبري ١٣/ ٣٤٥، والحديث له شاهد في الصحيحين عن ابن مسعود قال: كنا نسلم على رسول الله وهو في الصلاة .. الحديث.\nانظر: \"صحيح البخاري\" كتاب العمل في الصلاة، باب ما ينهى من الكلام في الصلاة (١٢٠٠)، \"صحيح مسلم\" كتاب المساجد، باب تحريم الكلام في الصلاة (٥٣٨).\n(٣) الحكم على الإسناد:\nضعيف. قال أحمد شاكر: وهذا خبر ضعيف الإسناد، لضعف إبراهيم الهجري، انظر: حاشية \"جامع البيان\" للطبري ٩/ ١٦٢ - ١٦٣.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٣/ ٣٤٥ وفي ١٣/ ٣٤٩، والبيهقي في \"السنن الكبرى\" ٥/ ١٥٢، وابن أبي شيبة في \"مصنفه\" ٢/ ٥٣٧ (٨٤٥٨) جمعيهم عن الهجري، عن أبي عياض، عن أبي هريرة بيته. وللحديث شاهد في الصحيحين من حديث ابن مسعود - ﵁ -. انظر تخريج الحديث الَّذي قبله.","vol":"12","page":641},{"text":"وقال الزهري: نزلت هذِه الآية في فتى من الأنصار، كان رسول الله - ﷺ - كلما قرأ شيئًا من القرآن قرأه، فنزلت هذِه الآية (١).\nوروى داود بن أبي هند (٢) عن بشير بن جابر (٣) قال: صلّى ابن\n_________\n(١) الحكم على الإسناد:\nضعيف.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٩/ ١٦٣، وللحديث شواهد بطرق صحيحة مسندة عن أبي هريرة - ﵁ - أن رسول الله - ﷺ - انصرف من صلاة جهر فيها بالقراءة، فقال: هل قرأ أحد منكم معي آنفا؟ .. الحديث. رواه مالك وأحمد وأصحاب السنن وغيرهم، وصححه الألباني.\nانظر: \"صحيح أبي داود\" ١/ ٢٣٢ (٨٢٦).\n(٢) طَهْمان القشيري، ثقة متقن، كان يهم بأخرة.\n(٣) في الأصل و(ت): بشير بن جابر. وفي (س): يسير. غير منقوطة، قال الشيخ أحمد شاكر: (بشير بن جابر) هكذا في المطبوعة وابن كثير ٦/ ٥٠١. وفي المخطوطة: (بسير) غير منقوط، وقد أعياني أن أجد لها وجهًا، أو أن أجد (بشير ابن جابر) في شيء من المراجع. انظر: حاشية \"جامع البيان\" للطبري ٩/ ١٦٣. وقد وجدت من ترجم له بـ (يسير بن جابر) وعَدَّه في أصحاب ابن مسعود - ﵁ -، قال ابن المديني في العلل (ص ٧٣): يسير هذا أبو عمر من أصحاب عبد الله بن مسعود، فروى عنه أهل الكوفة وأهل البصرة وكان يعرف بالكوفة بيسير بن عمرو وبالبصرة بيسير بن جابر .. وإنما علمنا أن يسير بن جابر هو يسير بن عمرو لأن شعبة يروي أحاديث أبي إسحاق الشيباني كلها فيقول فيها يسير بن عمرو. أهـ.\nوهو: يسير بن عمرو أو ابن جابر الكوفي ويقال أسير، مختلف في نسبته (ت ٨٥ هـ). أدرك زمن النبي - ﷺ -، ويقال إنّ له رؤية، قال ابن سعد: كان ثقة وله أحاديث، وذكره العجلي في \"الثقات\" من أصحاب ابن مسعود، وذكره ابن حبان في \"الثقات\"، وقال ابن حزم: ليس بالقوي.\nانظر: \"تهذيب التهذيب\" لابن حجر ١١/ ٣٧٨، \"تقريب التهذيب\" لابن حجر (٧٨٠٨)","vol":"12","page":642},{"text":"مسعود - ﵁ - فسمع ناسًا يقرؤون مع الإمام، فلما انصرف قال: أما آن لكم أن تفقهوا؟ أما آن لكم أن تعقلوا؟ فإذا قرئ القرآن فاستمعوا له وانصتوا، كما أمركم الله (١).\nوروى الجُريري (٢) عن طلحة بن عبيد الله بن كَريز (٣) قال: رأيت عبيد بن عمير (٤) وعطاء بن أبي رباح (٥) يتحدّثان والقاص يقص. فقلت: ألا تستمعان إلى الذكر وتستوجبان الموعود؟ قال: فنظرا إليّ، ثمّ أقبلا على حديثهما، قال: فأعدت فنظرا إليّ، ثم أقبلا على حديثهما، فأعدت الثالثة، قال فنظرا إليّ فقالا: إنّما ذلك في الصلاة ﴿وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا﴾ (٦).\n_________\n(١) الحكم على الإسناد:\nضعيف.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٩/ ١٦٣ قال حدثنا أبو كُريب قال: حدثنا المحاربي، عن داود بن أبي هند، عن بشير بن جابر، وذكره. والأثر رواته ثقات ولكن المحاربي وهو: عبد الرحمن بن محمد بن زياد، قد عنعنه، وهو مدلس، كما قال عنه ابن حجر في \"تقريب التهذيب\" (٣٩٩٩): لا بأس به وكان يدلس.\n(٢) سعيد بن إياس، ثقة، اختلط قبل موته بثلاث سنين.\n(٣) أبو المُطَّرف الكوفي، ثقة.\n(٤) أبو عاصم المكي، مجمع على ثقته.\n(٥) مفتي الحرم، ثقة فاضل، لكنه كثير الإرسال.\n(٦) الحكم على الإسناد:\nصحيح الإسناد. رجاله ثقات\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٩/ ١٦٣ قال: حدثنا حميد بن مسعدة قال: =","vol":"12","page":643},{"text":"وروى زيد بن أسلم (١) عن أبيه (٢) عن أبي هريرة قال: نزلت هذِه الآية في رفع الأصوات وهم خلف رسول الله - ﷺ - في الصلاة (٣).\nوقال الكلبي: وكانوا يرفعون أصواتهم في الصلاة، حين يسمعون ذكر الجنّة والنار. فأنزل الله ﷿ هذِه الآية (٤).\nوقال قتادة: كانوا يتكلمون في صلواتهم بحوائجهم، أول ما فرضت عليهم، وكان الرجل يأتي وهم في الصلاة، فيسألهم كم صليتم؟ كم بقي؟ فأنزل الله ﷿ هذه الآية (٥).\nوقال ابن عباس - ﵄ -: إنّ رسول الله - ﷺ - في الصلاة المكتوبة،\n_________\n= حدثنا بشر بن المفضل قال: حدثنا الجريري، عن طلحة بن عبيد الله بن كريز، وذكره.\n(١) القرشي العدوي، أبو أسامة، ثقة، عالم وكان يرسل.\n(٢) أسلم القرشي العدوي، ثقة.\n(٣) الحكم على الإسناد:\nضعيف. قال الدارقطني: فيه عبد الله بن عامر: ضعيف، وكذا قال الشيخ أحمد شاكر في تحقيق \"جامع البيان\" للطبري.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٣/ ٣٤٦: حدثني العباس بن الوليد قال: أخبرني أبي قال: سمعت الأوزاعي قال: حدثنا عبد الله بن عامر قال: ثني زيد بن أسلم، عن أبيه، عن أبي هريرة .. وذكره.\nوأخرجه الدارقطني في \"السنن الكبرى\" ١/ ٣٢٦، قال: حدثنا عبد الله بن سليمان ابن الأشعث وأبو بكر النيسابوري قالا حدثنا العباس بن الوليد .. وساق سند الطبري به.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣١٩ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦٤ عنه بنحوه.","vol":"12","page":644},{"text":"وقرأ الصحابة رافعين أصواتهم، فخلطوا عليه فنزلت هذِه الآية (١).\nوقال سعيد بن المسيب: كان المشركون يأتون رسول الله - ﷺ - إذا صلّى، فيقول بعضهم لبعض بمكّة: لا تستمعوا لهذا القرآن، والغوا فيه. فأنزل الله تعالى جوابًا لهم ﴿وَإِذَا قُرِئَ الْقُرْآنُ﴾ الآية (٢).\nوقال سعيد بن جبير، ومجاهد، وعطاء، وعمروبن دينار، وزيدبن أسلم، والقاسم بن مخيمرة، ومسلم بن يسار، وشَهْر بن حوشب ﵏: هذا في الخطبة يوم الجمعة أمر بالإنصات للإمام (٣).\nقال عبد الله بن المبارك: والدليل على (أن حكم) (٤) هذِه الآية في الخطبة أنّك لا ترى خطيبًا على المنبر يخطب يوم الجمعة، فأراد أن يقرأ في الخطبة آية من قوارع القرآن، إلا قرأ هذِه الآية قبل قراءته، ثم قرأ القرآن (٥).\nوقال الحسن: هذا في الصلاة المكتوبة وعند الذكر (٦).\nوقال مجاهد وعطاء: وجب الصوت في اثنين: عند الرجل يقرأ القرآن وهو يصلّي، وعند الإمام وهو يخطب (٧).\n_________\n(١) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٤٤٨ عنه.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٥٣ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦٥ عن سعيد ومجاهد وعطاء، ولم أجد من خرجه عن بقية من ذكرهم المصنف.\n(٤) من (ت) و(س).\n(٥) لم أعثر عليه حسب بحثي واطلاعي.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦٥ عنه.\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦٥ عنه مختصرًا.","vol":"12","page":645},{"text":"وقال سعيد بن جبير: هذا في الإنصات يوم الأضحى ويوم الفطر ويوم الجمعة فيما يجهر به الإمام (١).\nوقال عمر بن عبد العزيز: الإنصات لقول كل واعظ (٢).\nوالإنصات: الإصغاء والمراعاة.\nقال الشاعر (٣):\nقال الإمام عليكم أمر سيّدكم ... فلم نخالف وأنصتنا لما قالا (٤)\nوقال الزجاج: ويجوز أن يكون معنى قوله: ﴿فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا﴾ اعملوا بمافيه لا تجاوزوه، لأن معنى قول القائل: سمع الله دعاءك: أجاب الله دعاءك (٥). قوله ﷿: ﴿لَعَلَّكُمْ تُرْحَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1529>٢٠٥ </span>- ﴿وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ﴾\nقال ابن عباس - ﵄ -: يعني بالذكر القراءة في الصلاة (٦). ﴿تَضَرُّعًا﴾ جهرًا ﴿وَخِيفَةً﴾ سرا ﴿وَدُونَ الْجَهْرِ﴾ دون رفع القول في خفض وسكون، تُسمع من خلفك القران ﴿مِنَ الْقَوْلِ﴾.\nوقال أهل المعاني: واذكر ربّك، يقول اتعظ بالقرآن واعتبر بآياته،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦٥ عنه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣١٩ عنه بنحوه.\n(٣) لم أعرفه.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٣٥٤، ولم أجده في غيره.\n(٥) لم أعثر عيه حسب بحثي واطلاعي.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٢١ عنه.","vol":"12","page":646},{"text":"واذكر ربّك بالطاعة فيما يأمرك به تضرّعًا وتواضعًا وتخشّعًا وخيفة خوفًا من عقابه، وإذا قرأت ودعوت باللسان فدون الجهر: خفاء لا جهار (١).\nوقال مجاهد وابن جريج؛ أمر أن يذكروه في الصدور (٢)، ويؤمر بالتضرع (في الدعاء) (٣) والاستكانة، ويكره رفع (٤) الصوت والنداء والصياح بالدعاء (٥)، وأمّا قوله: ﴿بِالْغُدُوِّ وَالْآصَالِ﴾ فإنه يعني به بالبكر والعشيات، واحد الآصال أصيل، مثل: يمين وأيمان.\nوقال أهل اللغة: هو ما بين العصر إلى المغرب (٦).\nقوله ﷿: ﴿وَلَا تَكُنْ مِنَ الْغَافِلِينَ﴾.\n\n<span data-type=\"title\" id=toc-1530>٢٠٦ </span>- ﴿إِنَّ الَّذِينَ عِنْدَ رَبِّكَ﴾\nيعني: الملائكة. والمراد بقوله ﴿عِنْدَ﴾: قربهم من الفضل والرحمة، لا من حيث المكان والمسافة.\nوقال الحسين بن الفضل: قد يَعبد اللهَ غير الملائكة، وإنما\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٩/ ١٦٦ - ١٦٧ وهو من كلام أبي جعفر قاله ابتداء ثم ذكره مفرقا عن جملة من المفسرين.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦٦ عن مجاهد إلى هذا الموضع، وزاد: تضرعًا وخيفة.\n(٣) من (ت) و(س).\n(٤) من (ت) و(س).\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦٧ عن ابن جريج.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٥٥ وعزاه للجوهري وهو في \"الصحاح\" ٤/ ١٦٢٣ (أصل).","vol":"12","page":647},{"text":"المعنى: إنّ الذين من عند ربّك جاءهم التوفيق والعصمة (١).\n﴿لَا يَسْتَكْبِرُونَ﴾ لا يتكبرون ولا يتعظمون ﴿عَنْ عِبَادَتِهِ وَيُسَبِّحُونَهُ﴾ وينزهونه ويذكرونه ويقولون سبحان الله ﴿وَلَهُ يَسْجُدُونَ﴾ يُصلّون. قال مغيرة عن إبراهيم: من قرأ آخر الأعراف إن شاء ركع وإن شاء سجد (٢).\n_________\n(١) لم أعثر عليه حسب بحثي واطلاعي.\n(٢) أخرجه عبد الرزاق في \"مصنفه\" ٣/ ٣٤٨ (٥٩٢١) باب السجدة على من استمعها عن الثوري عن مغيرة عن إبراهيم قال: الأعراف وبني إسرائيل واقرأ باسم ربك والنجم وإذا السماء انشقت إن شاء ركع، وإن شاء سجد.","vol":"12","page":648},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الثالث عشر]\n[سورة الأنفال * التوبة]\n\nتحقيق\nأ/ هاشم بن محسن باصرة\nد/ جمال بن محمد ربعين","vol":"13","page":1},{"text":"السيرة الذاتية للمحقق\nأ/ هاشم بن محسن باصرة\nحصل على درجة الماجستير في تخصص التفسير وعلوم القرآن - جامعة أم القرى.\n\nبعض من المناصب الإدارية التي شغلها:\nمشرف تربوي.\n\nله مؤلفات منشورة أهمها:\n١ - كيف ننفع ميتنا. ٢ - تهذيب الجواب الكافي لابن القيم.\n* * *\n\nالسيرة الذاتية للمحقق\nد/ جمال بن محمد ربعين\nأستاذ مساعد بجامعة الملك عبد العزيز -كلية التربية- قسم الدراسات القرآنية حصل على درجة الدكتوراه عام ٢٠٠٨ م في تخصص الكتاب والسنة من جامعة أم القرى. - كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس قسم الحاسب الآلي بكلية المعلمين بجدة - جامعة الملك عبد العزيز.\nمدير مركز التدريب وخدمة المجتمع بكلية المعلمين بعرعر.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\n* * *","vol":"13","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[١٣]","vol":"13","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٩٤/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"13","page":4},{"text":"<span data-type=\"title\" id=toc-1531>٨ - سُورَة الأَنفَالِ</span>","vol":"13","page":5},{"text":"سورة الأنفال\nسورة الأنفال (١) مدنيّة (٢) وهي خمس وسبعون آية (٣)، وخمسة آلاف وثمانون حرفا، وألف وخمس وسبعون كلمة (٤).\n[١٣٩٧] أخبرنا أبو جعفر كامل بن أحمد النحوي (٥) قال: أخبرنا أبو عمرو محمد بن جعفر بن محمد الشروطي (٦)، قال: حدثنا إبراهيم ابن شريك (٧)، قال: حدثنا أحمد بن عبد الله بن يونس اليربوعي (٨)، حدثنا سلام بن سليم المدايني (٩)، حدثنا هارون بن كثير (١٠)، عن زيد\n_________\n(١) سميت بذلك لاشتمالها على ذكر الأنفال وبيان الله لحكمها بعد سؤال الصحابة عنها.\n(٢) قول الحسن وعكرمة وجابر وعطاء أنها مدنية بدرية، وقال ابن عباس - ﵁ -: هي مدنية إلا سبع آيات، من قوله تعالى: ﴿وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا﴾، إلى آخر السبع آيات. ذكره القرطبي \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٣٦٠.\n(٣) قال الداني في \"البيان في عبد آي القرآن\" ١/ ١٥٨: وهي سبعون وخمس آيات في الكوفي، وست في المدني والمكي والبصري، وسبع في الشامي.\n(٤) في (ت): وألف ومئتان وخمس وتسعون كلمة. وفي (س): وهي خمسة آلاف ومائتان وثمانون حرفا وألف ومائة وخمس وسبعون كلمة. قال الداني في \"البيان في عبد آي القرآن\" ١/ ١٥٨: وكلمها ألف ومئتان وإحدى وثلاثون كلمة، وحروفها خمسة آلاف ومئتان وأربعة وتسعون حرفا.\n(٥) العزائمي المستملي، ثقة صحيح الرواية.\n(٦) المزكي، عدل ضابط.\n(٧) أبو إسحاق الأسدي، الإمام، المحدث، الثقة.\n(٨) أبو عبد الله التميمي، ثقة حافظ.\n(٩) أبو سليمان، متروك.\n(١٠) مجهول.","vol":"13","page":7},{"text":"ابن أسلم (١)، عن أبيه (٢)، عن أبي أُمامة (٣)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"مَنْ قرأ سورة الأنفال وبراءة فأنا (٤) شفيع له، وشاهد يوم القيامة، أنّه بريء من النفاق، وأُعطي من الأجر بعدد كل (مؤمن ومؤمنة) (٥)، ومنافق ومنافقة في دار الدنيا، وكتب له (٦) عشر حسنات ومُحي عنه عشر سيّئات ورُفع له عشر درجات، وكان العرش وحملته يصلّون عليه في أيام (٧) حياتهِ (في الدنيا) (٨) أبدا\" (٩).\n_________\n(١) مولى عمر، ثقة، عالم وكان يرسل.\n(٢) أسلم القرشي، ثقة.\n(٣) صحابي جليل.\n(٤) وفي الأصل: فإنه. وفي (ت): كانتا له شفيعا له وشاهدا. وما أثبته من (س).\n(٥) من (ت).\n(٦) من (ت).\n(٧) من (س).\n(٨) من (س).\n(٩) [١٣٩٧] الحكم على الإسناد:\nفيه سلام بن سليم، متروك، وهارون مجهول، وقد تقدم أنَّه حديث موضوع.\nالتخريج:\nهذا الحديث جزء من حديث طويل في فضائل السور جزأه المصنف عند مطلع كل سورة، وقد ذكره الزمخشري في \"الكشاف\" ٤/ ٦٠، وابن عادل الدمشقي في \"اللباب\" ٩/ ٥٨٢، والبيضاوي في \"أنوار التنزيل\" ٣/ ٥٨ بنحوه وليس فيها: مؤمن ومؤمنة.","vol":"13","page":8},{"text":"(﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾) <span data-type=\"title\" id=toc-1532>(١)</span>\n\n١ - قوله ﷿: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾\nقال ابن عباس - ﵄ -: قال رسول الله - ﷺ - يوم بدر (٢): \"مَنْ أتى مكان كذا وكذا فله من النفل كذا وكذا، (ومن قتل فله كذا) (٣) ومَنْ أسر أسيرًا فله كذا\"، فلمّا التقوا تسارع إليه الفتيان والشبّان، وأقام الأشياخ ووجوه الناس عند الرايات، فلمّا فتح الله تعالى (٤) على المسلمين جاؤوا يطلبون ما جعل لهم النبيّ - ﷺ -، فقال لهم الأشياح: كنّا ردءًا لكم ولو انهزمتم لانحزتم إلينا فلا تذهبوا بالمغانم دوننا (٥).\n_________\n(١) من (ت).\n(٢) بَدْرٌ: كانت ماء لغِفَار، ثم ظهَرت فيها عين جارية، ونشأت بها قرية، وفيها حدثت معركة بدر، وهي اليوم بلدة معروفة بأسفل وادي الصفراء، تبعد عن المدينة ١٥٥ كيلومتر. انظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٤٢).\n(٣) من (س).\n(٤) من (ت).\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٧١ - ١٧٢ عن ابن عباس - ﵄ - إلى هنا بنحوه.\nقال الشيخ أحمد شاكر في الحاشية: يرويه أبو جعفر من أربعة طرق، من رقم: (١٥٦٥٠ - ١٥٦٥٣)، إلا آخرها فهو غير مرفوع إلى ابن عباس ﵄. وهو خبر صحيح الإسناد، فمن هذِه الطريق الأول: معتمر بن سليمان عن داود، .. ورواه الحاكم في \"المستدرك\" ٢/ ٣٢٦، وقال: هذا حديث صحيح الإسناد، ولم يخرجاه ووافقه الذهبي، والبيهقي في \"السنن الكبرى\" ٦/ ٣١٥، وفيهما زيادة بعد: (لا تذهبوا به دوننا): (فقد كنا ردءًا لكم). وخرجه ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٠، والسيوطي في \"الدر المنثور\" ٣/ ٢٩٣. أهـ.","vol":"13","page":9},{"text":"وقام أبو اليسر بن عمرو الأنصاري (١) أخو بني سلمة فقال لرسول الله: إنّك وعدتنا مَن قتل قتيلا فله كذا، ومَنْ أسر أسيرًا فله كذا، وإنّا قد قتلنا سبعين، وأسرنا سبعين، فقام سعد بن معاذ فقال: والله ما منعنا أن نطلب ما طلب هؤلاء زهادةً في الآخرة، ولا جُبْن عن العدو، لكنا كرهنا أن يُعرى مصافك، فيعطف عليك خيل (من خيول) (٢) المشركين فيصيبوك، فأعرض عنهما رسول الله - ﷺ -، ثمّ عاد أبو اليسر لمثل مقالته، وقام سعد بمثل كلامه، وقال: يا رسول الله إنّ الناس كثير، وإن الغنيمة دون ذلك، فإن تعطِ هؤلاء الذين ذكرت، لم يبقَ لأصحابك كثير شيء. فنزلت ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾ الآية. فقسّم رسول الله - ﷺ - بينهم بالسويّة (٣).\nوروى مكحول عن أبي أُمامة الباهلي قال: سألت عبادة بن الصامت عن الأنفال؟ فقال: فينا معشر أصحاب بدر نزلت، حين اختلفنا في النفل وساءت فيه أخلاقُنا، فنزعه الله من أيدينا، فجعله إلى رسول الله - ﷺ - فقسمه رسول الله بين المسلمين عن بَوَاء (٤)\n_________\n(١) هو: كعب بن عمرو الأنصاري السَّلَمي المدني البدري العِقبي.\n(٢) من (ت).\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٢٤٩ عن ابن عباس - ﵄ - بنحوه، وليس فيه قوله:: فقسّم رسول الله - ﷺ - بينهم بالسوية. وفيه أن الَّذي رد على أبي اليسر سعد بن عبادة - ﵄ -، وفي إسناده محمد بن السائب الكلبي متروك.\n(٤) جاء في \"تهذيب اللغة\" للأزهري ١٥/ ٥٩٧: وقسم المال بينهم على بواء. أي: على سواء.","vol":"13","page":10},{"text":"-على السواء- وكان في ذلك تقوى الله وطاعة رسوله وصلاح ذات البين (١).\nوقال سعد بن أبي وقاص - ﵁ -: فِيَّ نزلت هذِه الآية وذلك أنّه لمّا كان يوم بدر قُتَل أخي عُمَيْر (٢)، فقتلت سعيد بن العاص بن أميّة وأخذت سيفه وكان يُسمّى ذا الكَتِيفة (٣) فأعجبني، فجئت به إلى النبيّ - ﷺ - فقلت: يا رسول الله إن الله قد شَفى صدري من المشركين، فهب لي هذا السيف، فقال: ليس هذا لي (٤) ولا لك، اذهب\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٧٢ - ١٧٣ عن ابن عباس ﵄ إلى هنا بنحوه.\nقال الشيخ أحمد شاكر في حاشية \"جامع البيان\" للطبري ١٣/ ٣٧١: وهذا الخبر من رواية محمد بن إسحاق، مذكور في \"السيرة النبوية\" لابن هشام ١/ ٦٦٦ بإسناده هذا، .. ورواه الطبري بإسناده هذا في \"تاريخ الرسل والملوك\" ٢/ ٢٨٥. ورواه أحمد في \"المسند\" ٥/ ٣٢٢ من طريقين عن محمد بن إسحاق، .. وذكره بلفظه هنا الهيثمي في \"مجمع الزوائد\" ٧/ ٢٦، هو والخبر الَّذي قبله، من الطريق المطولة، ثم قال: ورجال الطريقين ثقات، وخرجه ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٩، والسيوطي في \"الدر المنثور\" ٣/ ٢٩٢. أهـ.\n(٢) عمير بن أبي وقاص مالك بن أهيب القرشي الزهري - ﵁ - استشهد (٢ هـ).\nأخو سعد أسلم قديما وشهد بدرًا واستشهد بها، وقتله عمرو بن عبد ود، لم توجد له رواية لقدم إسلامه وموته. انظر: \"الاستيعاب\" ٣/ ١٢٢١، و\"الإصابة\" ٤/ ٧٢٥.\n(٣) كتف: الكاف والتاء والفاء أصل صحيح يدل على عِرَضٍ في حديدة أو عَظْم، ويقال للسيف الصفيح كَييف.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤٣٤، \"لسان العرب\" ٩/ ٢٩٤ (كتف).\n(٤) في الأصل: إليَّ. وما أثبته من (س) موافق لما في المصدر.","vol":"13","page":11},{"text":"فاطرحه في القَبَض (١)، فطرحتُه (٢) ورجعت وبي ما لا يعلمه إلّا الله من قتل أخي وأخذ سلبي، وقلت: عسى أن يُعطى هذا لمن لم يُبل ببلائي، فما جاوزت إلّا قليلا حتّى جاءني الرسول، وقد أنزل الله ﷿: ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾ الآية. فخِفتُ أن يكون قد نزل فِيَّ شيء، فلما انتهيت إلى رسول الله - ﷺ - قال: \"يا سعد إنّك سألتني السيف، وليس لي؛ وإنّه قد صار لي فاذهب فخذه فهو لك\" (٣).\nوقال أبو أُسَيْد مالك بن ربيعة: أصبت سيف بني (٤) عائذ يوم بدر، وكان السيف يُدعى المَرْزُبَان (٥)، فلمّا نزلت هذِه الآية أمر رسول الله - ﷺ - الناس أن يَردُّوا ما في أيديهم من النفل، فأقبلت به وألقيته في\n_________\n(١) القَبَضُ: هو ما جُمِع من الغنيمة قبل أَن تُقْسَم.\nانظر: \"الفائق في غريب الحديث والأثر\" للزمخشري ٣/ ١٥٤.\n(٢) في الأصل: فطرحت. وما أثبته من (س) وهو موافق لما في المصدر.\n(٣) هذا الخبر أخرجه الطبري في \"جامع البيان\" ٩/ ١٧٣ بأكثر من رواية ومن ثلاثة طرق، وقد جمع المصنف بينها في سياق واحد، وصحح أحمد شاكر إسناد الطريق الأول والثاني، وقال عن الثالث: وهذا الخبر\nضعيف الإسناد، لانقطاعه.\n(٤) في الأصل: أبي. وفي (ت): ابن. وما أثبته من (س) وهو ما صوبه أحمد شاكر في حاشية \"جامع البيان\" للطبري ١٣/ ٣٧٤.\nوبنو عائذ: هم من ولد عائذ بن عمران القرشي المخزومي. انظر: \"أنساب الأشراف\" ٣/ ٣٦٦.\n(٥) مَرْزُبان: بضم الزاي فارسي معرب، وهو الفارس الشجاع المقدّمُ على القوم دون المَلِك، ومنه قولهم للأسد: مَرْزُبان. ولعل منه تسمية السيف بذلك.\nانظر: \"لسان العرب\" لابن منظور ١/ ٤١٦ (رزب).","vol":"13","page":12},{"text":"النفل، وكان رسول الله - ﷺ - لا يمنع شيئًا سُئله، فرآه الأرقم ابن أبي (١) الأرقم المخزومي - ﵁ -، فسأله رسولَ الله - ﷺ - فأعطاه إيّاه (٢).\nوقال ابن جريج: نزلت في المهاجرين والأنصار ممن شهد بدرا، واختلفوا فكانوا أثلاثًا، فنزلت هذِه الآية، وملّكها اللهُ رسولَه - ﷺ - فقسّمها كما أراه الله (٣). وقال عليّ بن أبي طلحة عن ابن عباس ﵄: كانت المغانم لرسول الله - ﷺ - خالصة، ليس لأحد فيها شيء، وما أصاب سرايا المسلمين من شيء أتوه به، فمن حبس منه إبرة أو سِلْكًا فهو غُلول. فسألوا رسول الله - ﷺ - أن يعطيهم منها، فنزلت: يسألونك يا محمد عن الأنفال (٤). أي: عن حكم الأنفال وعلمها وقسمها. وقيل: معناه ﴿يَسْأَلُونَكَ عَنِ الْأَنْفَالِ﴾ يعني من الأنفال و(عن) بمعنى (من). وقيل: (عن) صلة. أي: يسألونك\n_________\n(١) ليست في الأصل ولا النسخ وأثبتها من ترجمته كما وردت في المصادر.\n(٢) الحكم على الإسناد:\nضعيف.\nالتخريج:\nأخرجه ابن هشام في \"السيرة النبوية\" ١/ ٦٤٢، وأحمد في \"المسند\" ٣/ ٤٩٧ (١٦٠٥٦)، وأبو نعيم في \"معرفة الصحابة\" ١٩/ ١٥٣، والطبري في \"جامع البيان\" ٩/ ١٧٣ - ١٧٤، جميعهم من طريق محمد بن إسحاق قال حدثني عبد الله ابن أبي بكر قال حدثني بعض بني ساعدة عن أبي أسيد - ﵁ -. قال شعيب الأرناؤوط في التعليق على المسند: وهذا إسناد ضعيف لأبهام الراوي عن أبي أسيد - ﵁ -.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٧٥ عنه بنحوه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٧٥ عنه.","vol":"13","page":13},{"text":"الأنفال (١). وكذا قرأه ابن مسعود - ﵁ - بحذف عن (٢) وهو قول الضحاك وعكرمة (٣).\nوالأنفال الغنائم، واحدها نفل. قال لبيد:\nإِنَّ تَقْوى اللهِ خيرُ نَفَل ... وَبِإِذْنِ اللهِ رَيثي وَعَجَلْ (٤)\nوأصله الزيادة يقال: نفلتُك وأنفلتك. أي: زدتّك. واختلفوا في معناها: فقال أكثر المفسّرين: معنى الآية يسألونك عن غنائم بدر لمن هي؟ وقال عليّ بن صالح بن حي: هي أنفال السرايا (٥).\nوقال عطاء: هي ما شذَّ من المشركين إلى المسلمين بغير قتال، من عبد أو أمة أو سلاح أو متاع، فهو للنبي - ﷺ - يصنع فيه ما يشاء (٦).\nوقال ابن عباس - ﵄ -: هي ما يسقط من المتاع بعدما يقسم الغنائم،\n_________\n(١) في الأصل: يسألونك ما أنفال؟ . وما أثبته من (ت) وهو موافق لما في المصادر.\n(٢) ذكره الطبري في \"جامع البيان\" ٩/ ١٧٤، والبغوي في \"معالم التنزيل\" ٣/ ٣٢٥، كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٤).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٢٥ عنهما.\n(٤) في المصادر: تقوى رَبِّنَا.\nإنظر: \"ديوانه\" ٢/ ١١، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٤٠، \"جامع البيان\"\nللطبري ١٣/ ٣٦٦، \"لسان العرب\" لابن منظور ١١/ ٦٧٠ (نفل)، والبيت مطلع قصيدة له طويلة.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦٩ عنه.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦٩ عنه.","vol":"13","page":14},{"text":"فهي نفل لله ولرسوله (١).\nوقال مجاهد: هي الخمس، وذلك أنّ المهاجرين سألوا رسول الله - ﷺ - عن الخمس بعد الأربعة الأخماس، وقالوا: لِمَ يُرفع منّا هذا الخمس، لِمَ يُخرج منّا؟ . فقال الله تعالى: (قل الأنفال لله والرسول) (٢). يقسّمانها كما شاءا، وينفلان منها ما شاءا، ويرضخان منها ما شاءا.\nواختلفوا في هذِه الآية منسوخة أم محكمة؟ فقال مجاهد وعكرمة والسدي: هي منسوخة نسخها قوله ﷿: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ﴾ (٣) الآية فكانت الغنامْ يومئذ للنبيّ - ﷺ - خاصّة فنسخها الله بالخمس (٤).\nوقال عبد الرحمن بن زيد: هي ثابتة وليست منسوخة، وإنّما معنى ذلك قل الأنفال لله، وهي لا شك لله مع الدنيا بما فيها والآخرة، والرسول يضعها في مواضعها التي أمره الله ﷿ بوضعها فيها، ثمّ أنزل حكم الغنائم بعد الأربعين (٥) فإنّ لله خُمسه ولكم أربعة أخماس، وقال النبيّ - ﷺ - (٦): \"وهذا الخمس مردود على\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٦٩ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٧٥ عنه.\n(٣) الأنفال: ٤١.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٧٥ - ١٧٦ عنهم.\n(٥) في الأصل: أربعين ليلة. وما أثبته من (س) وهو موافق لما في المصدر.\n(٦) في المصدر: يوم خيبر.","vol":"13","page":15},{"text":"فقرائكم\" (١). وكذلك يقول في تنفيل الإمام بعض القوم واقتطاعه (٢) إياه لبلاء أبلاه، أو غَناء عنده، ففرّق بين الأنفال والغنائم.\n(قوله ﷿) (٣): ﴿فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ﴾ وذلك حين اختلفوا في الغنيمة أمرهم بالطاعة والجماعة، ونهاهم عن المفارقة والمخالفة. قال قتادة وابن جريج: كان نبيّ الله - ﷺ - ينفل الرجل من المؤمنين سَلَب الرجل من الكفّار إذا قتله (٤)، وكان ينفل الرجل على قدر غَنَائه وبلائه (٥)، حتّى إذا كان يوم بدر ملأ الناس أيديهم غنائم، فقال أهل الضعف: ذهب أهل القوّة بالغنائم! . فنزلت ﴿قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ﴾ ليرد أهل القوّة على أهل الضعف (٦)، فأمرهم رسول الله - ﷺ - أن يرد بعضهم على بعض، وأمرهم الله بالطاعة فيها، فقال: ﴿وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ واختلفوا في وجه تأنيث ذات البين، فقال\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٧٦ قال: حدثني يونس قال، أخبرنا ابن وهب قال، قال ابن زيد. وذكره بنحوه. هذا الأثر من كلام عبد الرحمن بن زيد بن أسلم، وهو متأخر، من أتباع التابعين، (ت ١٨٢ هـ) سبقت ترجمته وهو كما قال ابن حجر: ضعيف.\n(٢) في الأصل: اقتضابه. وفي (س): واقتنائه. وما أثبته من (ت) وهو الأنسب في السياق.\n(٣) من (س).\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٧٧ عن قتادة إلى هذا الموضع.\n(٥) في المصدر: جِدّه وغَنَائه.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ١٧٧ عن ابن جريج إلى هنا.","vol":"13","page":16},{"text":"أهل البصرة: أضاف (ذات) إلى (البين) وجعله (ذاتًا) لأن بعض الأشياء يوضع عليه اسم المؤنث وبعضها يُذكر نحو: الدار والحائط أنّث الدار وذكّر الحائط (١).\nوقال أهل الكوفة: إنّما أراد بقوله (ذَاتَ بَيْنِكُمْ) الحال التي للبين، وكذلك إذات العشاء) يريد الساعة التي فيها العشاء، قالوا: ولم يضعوا مذكّرًا لمؤنّث ولا مؤنّثًا لمذكّر إلّا لمعنى <span data-type=\"title\" id=toc-1533>(٢)</span>.\n\n٢ - قوله ﷿: ﴿إِنَّمَا الْمُؤْمِنُونَ﴾ (٣)\nيقول الله جل ثناؤه: وليس المؤمن بالذي يخالف الله ورسوله إنما المؤمنون الصادقون في إيمانهم ﴿الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ﴾ فرقت (٤) ﴿قُلُوبُهُمْ﴾ وهكذا هو في (٥) مصحف عبد الله (٦) - ﵁ -. وقال السدي: هو الرجل أن يَظْلم، أو يهم لمعصية فيَنزع عنه (٧).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٩/ ١٧٨ عن بعض نحوي البصرة.\n(٢) ذكره الطبري في \"جامع البيان\" ٩/ ١٧٨ عن بعضهم، وقال: هذا القول أولى القولين بالصواب. أهـ.\n(٣) في الأصل الآية كاملة، وما أثبته من (ت) و(س) وهو موافق لطريقة المصنف في تقسيم الآي.\n(٤) في الأصل: فزعت. وما أثبته من (ت) وهو موافق لما في المصادر.\n(٥) من (ت) و(س)\n(٦) ذكر ابن عطية في \"المحرر الوجيز\" ٢/ ٥٠١، وأبو حيان في \"البحر المحيط\" ٤/ ٤٥٤ كلاهما عن ابن مسعود أنَّه قرأ: (فرقت قلوبهم)، قال ابن عطية: وهي شاذة. ونبَّه أبو حيان: أن هذِه القراءة تُحمل على التفسير.\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ١٧٩ عنه.","vol":"13","page":17},{"text":"﴿وَإِذَا تُلِيَتْ﴾) قُرئت ﴿عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا﴾ وقال ابن عباس - ﵄ - تصديقًا (١). وقال الضحاك: يقينا (٢).\nوقال الربيع بن أنس: خشية (٣).\nوقال عمير بن حبيب (٤) (وكانت له صحبة) (٥): إن للإيمان زيادة ونقصانا، قيل: فما زيادته؟ قال: إذا ذكرنا الله (وحمدنا ٥) (٦) فذلك زيادته، وإذا سهونا وقصّرنا وغفلنا فذلك نقصانه (٧).\nوقال عَدي بن عَدي (٨): كَتَبَ إليّ عمر بن عبد العزيز: إن للإيمان سننًا وفرائض وشرائع فمن استكملها (٩) [فقد] استكمل الإيمان، (ومَنْ\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٦٥٦ عنه.\n(٢) في الأصل: تبيّنا. وما أثبته من (ت) و(س) وهو موافق لما في المصادر.\nانظر: \"زاد المسير\" لابن الجوزي ٣/ ٣٢٠.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٦٥٦ عنه.\n(٤) عمير بن حبيب بن حُبَاشة، ويقال: ابن خُمَاشة بن جويبر الأنصاري الخطمي. - ﵁ -. كانت له صحبة وبايع النبي - ﷺ - عند احتلامه، قال ابن السكن: ولم نجد له رواية عن النبي - ﷺ - من وجه ثابت. انظر: \"الاستيعاب\" ٣/ ١٢١٣، و\"الإصابة\" ٤/ ٧١٤.\n(٥) من (ت) و(س).\n(٦) من (ت) و(س).\n(٧) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٢٦ عنه.\n(٨) عَدي بن عَدي بن عميرة الكندي، أبو فروة الجزري (ت ١٢٠ هـ).\nكان ناسكا فقيها، وهو صاحب عمر بن عبد العزيز، وثقه ابن سعد وابن معين والعجلي وأبو حاتم. قال ابن حجر: ثقة فقيه. انظر: \"التهذيب\" ٧/ ١٦٨، و\"التقريب\" ١/ ٦٦٨.\n(٩) في الأصل: استكملهن. وما أثبته من (ت) و(س) وهو موافق لما في المصدر.","vol":"13","page":18},{"text":"لم يستكملها لم يستكمل الإيمان) (١). ﴿وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ﴾ أي: يفوّضون إليه أُمورهم ويثقون به فلا يرجون غيره ولا يخافون سواه، والتوكل: التفعّل من الوكول.\n\n<span data-type=\"title\" id=toc-1534>٣ </span>- قوله: ﴿الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾.\n\n<span data-type=\"title\" id=toc-1535>٤ </span>- ﴿أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا﴾\nيعني يقينًا صدقًا، تقديره: حَقُّوا حقا، كما تقول: صدقوا صدقا.\nوقال ابن عباس - ﵄ -: برئوا من الكفر (٢).\nقال مقاتل: حقًّا لا شك في إيمانهم كشك المنافقين (٣).\nقال قتادة: استحقّوا الإيمان بحق، فأحقّه الله لهم (٤).\nوقال ابن عباس - ﵄ - أيضًا: مَنْ لم يكن منافقًا فهو مؤمن حقًّا (٥).\n[١٣٩٨] أخبرنا عبد الله بن محمد الرازي (٦)، قال (٧): حدثنا عليّ ابن محمد بن عمير (٨) قال: حدثنا إسحاق بن إبراهيم (٩) قال: حدثنا\n_________\n(١) من (ت) و(س)\nذكره البغوي في \"معالم التنزيل\" ٣/ ٣٢٦ عنه بنحوه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٨٠ عنه.\n(٣) انظر: \"تفسير مقاتل\" ٢/ ١٠٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٨٠ عنه.\n(٥) ذكره النسفي في \"مدارك التنزيل\" ١/ ٤٦٠ عنه.\n(٦) ابن مروان، لم أجده ..\n(٧) من (ت).\n(٨) لم أجده.\n(٩) لم أجده.","vol":"13","page":19},{"text":"هشام بن عبيد الله (١) حدّثنا سلم (٢) بن سالم (٣) عن عُمر بن ذر (٤) عن إبراهيم التيمي (٥) قال: إذا سئل أحدكم أمؤمن أنت حقًّا؟ فليقل: إنّي مؤمن حقًّا فإن كان صادقًا فإنّ الله ﵎ لا يعذّب على الصدق ولكن يثيب عليه، وإن كان كاذبًا فما فيه من الكفر أشد عليه من قوله: إنّي مؤمن حقًّا (٦).\nوقال ابن أبي نَجِيح: سأل رجل الحسن (فقال له: أمؤمن أنت) (٧)؟ فقال: الإيمان إيمانان، فإن كنتَ تسألني عن الإيمان بالله وملائكته وكتبه ورسله واليوم الآخر والجنّة والنار والبعث والحساب فأنا بها مؤمن، وإن كنت تسألني عن قوله ﷿: ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ﴾ إلى قوله ﴿عِنْدَ رَبِّهِمْ﴾ فوالله لا أدري أمنهم أنا أم\n_________\n(١) السني الفقيه، قال أبو حاتم صدوق، وضعفه ابن حبان.\n(٢) في الأصل: سالم. وهو تصحيف، وما أثبته من (ت) وهو موافق لما في المصادر.\n(٣) من (ت) هو: سلم بن سالم البلخي، أبو محمد.\n(٤) أبو ذر الكوفي، ثقة رمي بالإرجاء.\n(٥) أبو أسماء الكوفي، ثقة إلا أنَّه يرسل ويدلس.\n(٦) [١٣٩٨] الحكم على الإسناد:\nإسناده ضعيف. فيه سلم بن سالم ضعفوه، وهشام بن عبيد الله لين في الرواية، وفيه من لم أجده، ولم أجد فيه جرحا ولا تعديلا.\nالتخريج:\nلم أجد من خرجه.\n(٧) من (ت) و(س) وفي الأصل: سأل رجل الحسن بن علي رضوان الله عليهما وعن محبيهما. أمؤمن أنت يا ابن رسول الله - ﷺ -؟ . وليست كذلك في باقي النسخ ولا المصدر. ففي المصدر: سأل رجل الحسن البصري عن الإيمان.\nانظر: \"شعب الإيمان\" للبيهقي ١/ ٨٦.","vol":"13","page":20},{"text":"لا (١)؟ .\nوقال علقمة: كنّا في سفر فلقينا قومًا فقلنا: من القوم؟ فقالوا: نحن المؤمنون حقًّا، فلم ندرِ ما نجيبهم، حتّى لقينا عبد الله بن مسعود - ﵁ -، فأخبرناه بما قالوا، قال: فما رددتم عليهم؟ قلنا: لم نرد عليهم شيئًا، قال: أفلا قلتم أَمِنْ أهل الجنّة أنتم؟ إِنَّ المؤمنين أهل الجنّة (٢).\nوقال سفيان الثوري: مَنْ زعم أنّه مؤمن حقًّا، أو عند الله، ثمّ لم يشهد أنّه في الجنّة، فقد آمن بنصف الآية دون النصف (٣). ووقف بعضهم (٤) على قوله: ﴿هُمُ الْمُؤْمِنُونَ﴾ وقال: تم الكلام هاهنا. ثمّ قال: ﴿حَقًّا لَهُمْ دَرَجَاتٌ﴾ فجعل قوله: ﴿حَقًّا﴾ تأكيدا لقوله: ﴿لَّهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ﴾ (٥).\nقال مجاهد: أعمال رفيعة (٦)، وقال عطاء: يعني درجات الجنّة يرتقونها بأعمالهم (٧).\nوقال هشام (بن عروة: يعني ما أعدّ الله لهم في الجنّة من لذيذ المآكل والمشارب وهنيء العيش (٨). وقال ابن مُحَيريز: ﴿لَهُمْ دَرَجَاتٌ\n_________\n(١) أخرجه البيهقي في \"شعب الإيمان\" ١/ ٨٦.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٢٦ عنه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٢/ ٢٢٩ عنه.\n(٤) من (ت) و(س).\n(٥) لم أعرفه ولم أجد من خرجه حسب بحثي واطلاعي.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ١٨٠ عنه.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٢٧ عنه\n(٨) ذكره الرازي في \"مفاتيح الغيب\" ١٥/ ١٢٨ عنه.","vol":"13","page":21},{"text":"عِنْدَ رَبِّهِمْ﴾ سبعون) (١) درجة، كلّ درجة خطو الفرس الجواد المُضَمَّر (٢) سبعين سنة (٣) ﴿وَمَغْفِرَةٌ﴾ لذنوبهم ﴿وَرِزْقٌ كَرِيمٌ﴾ أي: حسن عظيم وهو الجنّة.\n\n<span data-type=\"title\" id=toc-1536>٥ </span>- قوله ﷿: ﴿كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ﴾\nاختلفوا في الحالين لهذا الكاف التي في قوله: ﴿كَمَا﴾ وما الَّذي شُبِّه بإخراج الله نبيّه - ﷺ - من بيته بالحق. فقال عكرمة: معنى ذلك فاتقوا الله وأصلحوا ذات بينكم، فإن ذلك خير لكم كما كان إخراج الله تعالى محمدًا - ﷺ - من بيته بالحق خيرًا لكم، وإن كرهه فريق منكم (٤). وقال مجاهد: يعني كما أخرجك ربّك يا محمد من بيتك بالحق على كره فريق من المؤمنين، كذلك هم يكرهون القتال ويجادلونك فيه. أي: أنّهم يكرهون القتال ويجادلونك فيه كما فعلوا ببدر (٥).\nوقال بعضهم: أمر الله تعالى رسوله - ﷺ - أن يمضي لأمره (٦) في الغنائم على كره من أصحابه، كما مضى لأمره في خروجه من بيته\n_________\n(١) من (ت) و(س).\n(٢) تَضْمِيرُ الخيل: هو أَن يُظاهر عليها بالعلف حتَّى تسمن ثم لا تُعْلف إِلَّا قُوتا، إعدادًا لها لغزوٍ، أو سباقٍ انظر: \"لسان العرب\" لابن منظور ٤/ ٤٩١ (ضمر)\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٨٠ - ١٨١ عنه، وفيه: حُضْر الفرس. بدلا من: خطو.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ١٨١ عنه، بنحوه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٨١ عنه، بنحوه.\n(٦) من (ت).","vol":"13","page":22},{"text":"لطلب العير وهم كارهون (١). وقيل: معناه يسألونك عن الأنفال مجادلة، كما جادلوك يوم بدر فقالوا: أخرجتنا للعير ولم تعلمنا قتالا فنستعد له (٢). وقيل: معناه أُولئك هم المؤمنون حقًّا كما أخرجك ربّك من بيتك بالحق (٣). وقال بعضهم: الكاف بمعنى (على) تقديره: امض على الَّذي أخرجك ربّك، قاله ابن حيّان: عن الكلبي (٤). وقال أبو عبيدة: هو بمعنى القسم مجازها: والذي أخرجك، الأن (ما) في موضع (الَّذي) (٥). وجوابه يجادلونك وعليه يقع القسم تقديره يجادلونك والله الَّذي أخرجك) (٦) من بيتك بالحق. وقيل: الكاف بمعنى (إذ) تقديره: واذكر إذأخرجك ربّك من بيتك المدينة إلى بدر بالحق (٧). ﴿وَإِنَّ فَرِيقًا مِنَ الْمُؤْمِنِينَ لَكَارِهُونَ﴾ لطلب المشركين.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٨٢ وعزاه لبعض نحويِّ الكوفة.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٨٢ وعزاه إلى بعض نحويِّ الكوفة أيضًا.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٨٢ وعزاه إلى بعض نحويِّ البصرة.\n(٤) ذكره ابن سيده في \"إعراب القرآن\" ٣/ ٣٢٨ ولم يعزه.\n(٥) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٤٠.\n(٦) من (ت) و(س).\n(٧) ذكره ابن سيده في \"إعراب القرآن\" ٣/ ٣٢٨ ولم يعزه، وضعف هذا القول.","vol":"13","page":23},{"text":"<span data-type=\"title\" id=toc-1537>٦ </span>- ﴿يُجَادِلُونَكَ فِي الْحَقِّ﴾\nأي: في القتال، وذلك أن المؤمنين لمّا (١) أيقنوا بالشوكة، والحرب يوم بدر، وعرفوا أنّه القتال كرهوا ذلك. وقالوا: يا رسول الله لم تعلمنا أنّا نلقى العدو، فنستعد لقتالهم، وإنّما خرجنا للعير. فذلك جدالهم إياه، ﴿بَعْدَ مَا تَبَيَّنَ﴾ أنّك لا تصنع إلّا ما أمرك الله به. وقال ابن زيد: هؤلاء المشركون جادلوه في الحق ﴿كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ﴾ حين يدعون للإسلام، لكراهيتهم إيّاه، ﴿وَهُمْ يَنْظُرُونَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-1538>٧ </span>- قوله ﷿: ﴿وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ﴾\nقال ابن عباس وابن الزبير (٣) وابن يسار والسدي: أغار كُرْز بن جابر (٤) القرشي على سرح المدينة حتّى بلغ الصفراء (٥). فبلغ النبيّ - ﷺ -، فركب في أثره، فسبقه - ﷺ -. فرجع النبيّ - ﷺ -، فأقام سنته. ثم\n_________\n(١) من (ت) و(س).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ١٨٣ عن ابن زيد وتتمة كلامه، قال: وليس هذا من صفة الآخرين، هذِه صفة مبتدأة لأهل الكفر.\n(٣) في (س): قال ابن زيد وابن عباس.\n(٤) في الأصل: خالد. وما أثبته من (ت) وهو موافق لما في المصادر.\n(٥) الصَّفْرَاءِ: وادٍ وقرية بين المدينة وبدر نزله رسول الله - ﷺ - مرارا، أما القرية: فتسمى اليوم الواسطة، وأما الوادي فهو: من أودية الحجاز الفحول، كثير القرى، على بعد: (٥١) كيلو متر من المدينة.\nانظر: \"المعالم الأثيرة\" لشُرَّاب (ص ١٥٩)، \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١٧٦).","vol":"13","page":24},{"text":"إن أبا سفيان أقبل من الشام في عير لقريش فيها عمرو بن العاص وعمرو بن هشام، ومخرمة بن نوفل الزهري، في أربعين راكبًا من كبار (١) قريش وفيها تجارة عظيمة وهي اللطيمة (٢)، حتّى إذا كانوا قريبًا من بَدْر بلغ النبيّ - ﷺ - ذلك، فندب أصحابه إليه وأخبرهم بكثرة المال، وقلّة العدد (٣)، وقال: \"هذِه عير قريش فيها أموالهم فاخرجوا إليها لعلّ الله أن يُنفِلكُموها\" (٤). فخرجوا لا يُريدون (٥) إلّا أبا سفيان والركب لا يرونها إلّا غنيمة لهم، وخفّ بعضهم وثقل بعض، وذلك أنّهم لم يظنّوا أنّ رسول الله - ﷺ - يَلقى حربًا. فلمّا سمع أبو سفيان بمسير النبيّ - ﷺ - استأجر ضمضم بن عمرو الغفاري (٦)،\n_________\n(١) في (ت) من: ركبان.\n(٢) اللطيمة: المسك تكون في العير، وقيل اللطيمة: هي العير التي تحمل المسك ... وقيل إنّ المسك إنما سمي لطيمة لأنه يوضع على الملاطم وهي الخدود.\nانظر: \"المخصص\" لابن سيده ١١/ ٢٠٠\n(٣) في (ت): العدو.\n(٤) الحكم على الإسناد:\nصحيح. صححه الألباني في \"تخريج أحاديث فقه السيرة\" (ص ٢٣٣).\nالتخريج:\nأخرجه ابن هشام في \"السيرة النبوية\" ١/ ٦٠٦، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٢٣، والبيهقي في \"دلائل النبوة\" ٣/ ٣٢.\n(٥) في الأصل: يدرون. والصواب ما أثبته من (ت) و(س).\n(٦) لم أجد له ترجمة حسب بحثي واطلاعي، مع شهرته وذكره في أكثر المصادر، ووجدت في السيرة الحلبية\n٢/ ٣٧٥ قول المصنف علي بن برهان الدين الحلبي: ولا يعرف له إسلام والذي من الصحابة ضمضم بن عمر الخزاعي.","vol":"13","page":25},{"text":"فبعثه إلى مكّة، وأمره أن يأتي قريشًا فيستنفرهم ويخبرهم أن محمدًا قد عرض لعيرهم في أصحابه، فخرج ضمضم سريعًا إلى مكّة، وخرج الشيطان في صورة سراقة بن جعشم (١)، فأتى مكّة فقال: إن محمدًا وأصحابه قد عرضوا لعيركم، ولا غالب لكم اليوم من الناس وإني جار لكم، فغضب أهل مكّة، وانتدبوا وتنادوا ألا يتخلف عنا أحد إلّا هدمنا داره واستبحناه، وخرج رسول الله - ﷺ - في أصحابه حتّى بلغ واديًا يقال له: ذَفِرَان (٢)، فأتاه الخبر عن مسير قريش ليمنعوا عيرهم، فخرج رسول الله - ﷺ - (حتّى إذا كان بالرَّوْحَاء (٣) أخذ عينًا للقوم فأخبره بهم، وبعث النبي - ﷺ - أيضًا عينا له من جُهَينة (٤) حليفًا\n_________\n(١) سراقة بن مالك بن جعشم المدلجي الكناني، أبو سفيان. - ﵁ - (ت ٢٤ هـ).\nالصحابي المشهور الَّذي خرج قبل إسلامه يتبع أثر رسول الله - ﷺ - يوم الهجرة، وكان شاعرا مجودًا، أسلم يوم الفتح، وكان ينزل قديدا.\nانظر: \"الاستيعاب\" ١/ ١٧٣، \"الإصابة\" ٣/ ٤١.\n(٢) ذَفِرَانُ: وادٍ رأسه نقب ضيق، فإذا تجاوزته وجدت طريقا يأخذ يسارا فيمر بجبال يقال لها: الضَّفِرُ. ومَازال ذفران معلوما وهو يقع قريبا من مدينة ينبع.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١٣١).\n(٣) الرَّوْحَاءُ: بِئْرُ معروفة، تبعد عن المدينة ٧٤ كم، وقد ظلت محطة عامرة على الطريق بين المدينة وبدر على مر العصور.\nانظر: \"المعالم الأثيرة\" لشراب (ص ١٣١)، \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١٤٣).\n(٤) جهينة: حي من قضاعة من القحطانية، وهم بنو جهينة بن زيد بن ليث بن زيد بن ليث بن أسود بن أسلم بن الحافي بن قضاعة.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٢٠٤).","vol":"13","page":26},{"text":"للأنصار يدعى ابن أُرَيْقِط فأتاه بخبر القوم، وسبقت العير رسول الله - ﷺ -) (١). فنزل جبريل فقال: إن الله وعدكم إحدى الطائفتين إمّا العير وإمّا قريشا، وكان العير أحب إليهم. فاستشار النبيّ - ﷺ - أصحابه في طلب العير وحرب النفير. فقام أبو بكر - ﵁ - فقال: وأحسن. ثم قام عمر - ﵁ - فقال وأحسن. ثمّ قام المقداد بن عمرو - ﵁ - فقال: يا رسول الله - ﷺ - امض لما أمرك الله، ونحن معك والله لا نقول كما قالت بنو إسرائيل لموسى ﵇: ﴿فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ﴾ (٢) ولكن اذهب أنت وربّك فقاتلا إنّا معكم مقاتلون، فو الَّذي بعثك بالحق لو سرتَ بنا إلى بَرْك الغِمَاد (٣) -يعني مدينة الحبشة- لجالدنا معك مَنْ دُونه حتّى نبلغه! فقال له رسول الله - ﷺ - خيرًا، ودعا له بخير. ثمّ قال لهم رسول الله - ﷺ -: \"أشيروا عليّ أيُّها الناس! \" وإنّما يُريد الأنصار، وذلك أنّهم حين بايعوه بالعقبة فقالوا: يا رسول الله إنّا برآء من ذِمامك حتّى تصل إلى ديارنا، فإذا\n_________\n(١) من (ت) و(س).\n(٢) المائدة: ٢٤\n(٣) بَرْكَ الغِمَادِ: برك بفتح الباء وكسرها، والغماد كذلك الغين. بَيَّنَ المصنف موضعها في المتن، وقال محمد حسن شُرَّاب في \"المعالم الأثيرة\" (ص ٤٧): ويبدو أنها أمكنة متعددة ينطبق عليها وصف واحد. أهـ. ونص عاتق بن غيث البلادي على أنَّه: موضع قديم معلوم على الساحل الشرقي للبحر الأحمر بين حَلْي وَالْقُنْفُذَة، جنوب مكة.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٤١).","vol":"13","page":27},{"text":"وصلت إلينا فأنت في ذمامِنا نمنعك ممّا نمنع عنه أبناءنا ونساءنا، فكان رسول الله - ﷺ - يتخوّف ألا يكون الأنصار ترى عليها نُصرتَه إلّا على مَنْ دَهمه بالمدينة من عدّوه، وأن ليس عليهم أن يسير بهم إلى عدوّ من بلادهم، فلمّا قال ذلك رسول الله - ﷺ -. قال له سعد بن معاذ - ﵁ -: والله لكأنّك تُريدنا يا رسول الله؟ قال: \"أجل\"، قال: فقد آمنّا بكَ وصدّقناك، وشهدنا بما جئت به هو الحق، وأعطيناك على ذلك عهودنا ومواثيقنا على السمع والطاعة، فامض يا رسول الله لما أردت، فو الَّذي بعثك بالحق إن استعرضت بنا هذا البحر فخضته لخضناه معك ما تخلف منا رجل واحد، وما نكره أن تلقى بنا عدوّنا غدًا، إنّا (لصُبُر عند الحرب، صُدُقٌ عند اللقاء) (١)، ولعل الله ﷿ أن (٢) يريك منا ما تَقرُّ به عينك، فسر بنا على بركة الله! ففرح بذلك رسول الله - ﷺ -، ونشّطه قول سعد. ثمّ قال: سيروا على بركة الله تعالى وأبشروا، فإنّ الله قد وعدني إحدى الطائفتين والله لكأني انظر إلى مصارع القوم (٣).\nفذلك قوله ﷿: ﴿وَإِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ﴾ أي: الفريقين أحدهما أبو سفيان مع العير، والأُخرى أبو جهل مع النفير\n_________\n(١) في الأصل: إنا صبر عند اللقاء والحرب. وما أثبته من (ت).\n(٢) من (ت).\n(٣) هذا السياق في غزوة بدر جمعه المصنف مِنْ روايات عدة أخرجها الطبري في \"جامع البيان\" مِنْ طريق مَنْ ذكرهم المصنف وغيرهم.\nانظر: \"جامع البيان\" للطبري ٩/ ١٨٤ - ١٨٦.","vol":"13","page":28},{"text":"﴿وَتَوَدُّونَ﴾ تُريدون ﴿أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ﴾ يعني: العير التي ليس فيها قتال، والشوكة الشدة والقوة، وأصلها من الشوك ﴿وَيُرِيدُ اللَّهُ أَنْ يُحِقَّ الْحَقَّ﴾ أي: يحققه ويعليه ﴿بِكَلِمَاتِهِ﴾ بأمره (١) إيّاكم بقتال الكفّار ﴿وَيَقْطَعَ دَابِرَ الْكَافِرِينَ﴾ فيستأصلهم.\n\n<span data-type=\"title\" id=toc-1539>٨ </span>- ﴿لِيُحِقَّ الْحَقَّ﴾ الإسلام ﴿وَيُبْطِلَ الْبَاطِلَ﴾\nالكفر، وقيل: الحق القرآن والباطل الشيطان ﴿وَلَوْ كَرِهَ الْمُجْرِمُونَ﴾ المشركون.\n\n<span data-type=\"title\" id=toc-1540>٩ </span>- قوله ﷿: ﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ﴾\nأي: تستجيرون به من عدّوكم، وتسألونه النصر عليهم، قال عمر ابن الخطاب - ﵁ -: لمّا كان يوم بدر ونظر (٢) رسول الله - ﷺ - إلى كثرة المشركين، وقلّة المسلمين، دخل العريش هو وأبو بكر، واستقبل القبلة، وجعل يدعو ويقول: اللهمّ أنجز لي ما وعدتني! اللهمّ إن تُهلِك هذِه العصابة لا تعبد في الأرض! فلم يزل كذلك حتّى سقط رداؤه، فأخذ أبو بكر - ﵁ - رداءه وألقاه على منكبيه، ثمّ التزمه من ورائه، وقال: يا نبي الله كفاك مناشدتَك ربّك، فإن الله سينجز لك ما وعدك! (٣).\n_________\n(١) من (ت).\n(٢) في الأصل: فنظر. وما أثبته من (س) وهو موافق لما في المصدر.\n(٣) الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرجه مسلم، كتاب الجهاد، باب الإمداد بالملائكة (١٧٦٣).","vol":"13","page":29},{"text":"﴿فَاسْتَجَابَ لَكُمْ أَنِّي﴾ أي: بأنّي، قرأ عيسى: (إِنّي) بكسر الألف وقال: (إنّي) (١) ﴿مُمِدُّكُمْ﴾ وزائدكم ومرسل إليكم مددًا وردءًا لكم ﴿بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ﴾ قرأ أهل المدينة ويعقوب (٢): ﴿مُرْدِفِينَ﴾ بفتح الدال، والباقون بكسره (٣)، فمن كسره فمعناه: متتابعين بعضهم في أثر بعض، يقال: أردفته وردَفته بمعنى تبعته، وقال الشاعر (٤):\nإِذَا الجَوْزَاءُ أرْدَفَتِ الثُّرَيَّا ... ظَنَنْتُ بِالِ فَاطِمَةَ الظُّنُونَا (٥)\nأراد ردفت. أي: جاءت بعدها، لأن الجوزاء أبدا (٦) تطلع بعد الثريا.\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٥٠٤، وابن عادل الدمشقي في \"اللباب\" ٨/ ١١٨ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٤).\n(٢) من (ت) و(س).\n(٣) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٧ قال: واختلفوا في ﴿مُرْدِفِينَ﴾ فقرأ المدنيان ويعقوب بفتح الدال.\n(٤) حزيمة بن نهد بن زيد.\n(٥) وفاطمة التي عناها في شعره هذا: فاطمة بنت يذكر بن عَنَزة، كان يهواها فخطبها من أبيها فلم يزوجه إياها، فقتله غِيلة، ومراده أَن الجوزاء تَرْدَفُ الثريَّا في اشْتِدادِ الحرّ فَتَتَكَبَّدُ السماء في آخر الليل وعند ذلك تَنْقطعُ المياه وتَجِفُّ، فتتفرق الناسُ في طلب المياه فَتَغِيبُ عنه مَحْبُوبَتُه فلا يدري أَين مَضَتْ ولا أَين نزلت.\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ١٣/ ٨٥، \"سمط اللآلي\" للميمني ١/ ٩٩، \"لسان العرب\" لابن منظور ٩/ ١١٤ (ردف).\n(٦) من (ت) و(س).","vol":"13","page":30},{"text":"ومن فتح فعلى المفعول، أي أردف الله المسلمين، وجاءهم بهم، فأمدّهم الله تعالى بالملائكة، ونزل جبريل ﵇ في خمسمائة مَلك مُجَنبة على الميمنة، وفيها أبو بكر - ﵁ -، ونزل ميكائيل في خمسمائة على الميسرة، وفيها عليّ - ﵁ -، وهم في صورة الرجال عليهم ثياب بيض، وعمائم بيض (١) أرخوا ما بين أكتافهم، فقاتلت الملائكة يوم بدر، ولم تقاتل يوم الأحزاب، ولا يوم حنين، ولاتقاتل أبدًا، إنّما يكون عددًا أو مددًا. وقال ابن عباس ﵄: بينما رجل من المسلمين يشتدّ في أثر رجل من المشركين أمامه، إذ سمع ضربة بالسوط فوقه، وصوت الفارس يقول: أَقْدِم حَيْزُوم. أي: اسم فرسه، إذ نظر إلى المشرك أمامه خرّ مستلقيًا، فنظر إليه فإذا هو قد خُطِم وشُق وجهه، كضربة السوط، فجاء الرجل فحدّث بذلك النبي الله - ﷺ - فقال: \"صدقت ذلك من مدد السماء\" فقتلوا يومئذ سبعين وأسروا سبعين (٢). قال مجاهد: ما مُدّ النبيّ - ﷺ - مما ذكر الله سبحانه غير الألف من الملائكة مُرْدِفِينَ، التي ذكر الله في الأنفال، وأمّا الثلاثة والخمسة فكانت بُشرى (٣).\n\n<span data-type=\"title\" id=toc-1541>١٠ </span>- قوله: ﴿وَمَا جَعَلَهُ اللَّهُ﴾\nيعئي الإمداد ﴿إِلَّا بُشْرَى وَلِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾.\n_________\n(١) من (ت).\n(٢) سبق تخريجه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٩٣ عنه.","vol":"13","page":31},{"text":"<span data-type=\"title\" id=toc-1542>١١ </span>- قوله ﷿: ﴿إِذْ يُغَشِّيكُمُ النُّعَاسَ﴾\nقرأ مجاهد وابن كثير وأبو عمرو: ﴿يُغَشِّيكُمُ﴾ بفتح الياء ﴿النُّعَاسَ﴾ رفع، على أن الفعل له، واحتجّوا بقوله في سورة آل عمران: ﴿أَمَنَةً نُعَاسًا يَغْشَى طَائِفَةً مِنْكُمْ﴾ (١) فجعل الفعل له. وقرأ أهل المدينة (يُغشيكم) بضم الياء مخففة على أن الفعل لله ﷿ موافقا (٢) لقوله: ﴿وَيُنَزِّلُ﴾، و﴿لِيُطَهِّرَكُمْ﴾، ﴿وَيُثَبِّتَ﴾ واحتجّوا بقوله تعالى: ﴿كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ﴾ (٣) وقرأ عُروة بن الزبير والحسن وأبو رجاء وعكرمة والجحدري وعيسى وأهل الكوفة وابن عامر ويعقوب: (يُغشّيكم) بضمّ الياء مشدّدةً (٤). واختاره أبو عبيد وأبوحاتم لقوله: ﴿فَغَشَّاهَا مَا غَشَّى (٥٤)﴾ (٥) والنعاسُ: النوم الخفيف، وقال أبو عبيدة: هو ابتداء النوم. (أمنة) بفتح الميم قراءة العامّة، وقرأ أبو حيوة وابن مُحَيصِن: أمْنة بسكون الميم وهو مصدر (٦)،\n_________\n(١) آل عمران: ١٥٤.\n(٢) من (س).\n(٣) يونس: ٢٧.\n(٤) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٧ وقال: واختلفوا في (يغشيكم النعاس) فقرأ ابن كثير وأبو عمرو بفتح الياء والشين وألف بعدها لفظًا (النعاس) بالرفع، وقرأ المدنيان بضم الياء وكسر الشين، وياء بعدها (النعاس) بالنصب، وكذلك قرأ الباقون إلا أنهم فتحوا الغين وشددوا الشين.\n(٥) النجم: ٥٤.\n(٦) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٥٠٦، وابن الجوزي في \"زاد المسير\" ٣/ ٣٢٧. =","vol":"13","page":32},{"text":"قولك: أمنِتُ من كذا أمنًا وأمْنة وأمَنَة وأمانا كلّها بمعنى واحد، فلذلك نُصِب (منه) قال عبد الله بن مسعود - ﵁ -: النعاس في القتال أَمَنة من الله، وفي الصلاة من الشيطان (١).\n﴿وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً﴾ وذلك أن المسلمين نزلوا على كثيب أعفر ببدر تسوخ (٢) فيه الأقدام وحوافر الدواب، وسبقهم المشركون إلى ماء ببدر العظمى وغلبوهم عليه، وأصبح المسلمون بعضهم محدثين وبعضهم مجنبين، وأصابهم الظمأ ووسوس إليهم الشيطان، فقال: تزعمون أن فيكم نبي الله، وأنّكم أولياء الله، وقد غلبكم المشركون على الماء وأنتم تُصلّون مجنبين ومحدثين فكيف ترجون أن تظهروا عليهم، قال: فأرسل الله ﷿ مطرًا سأل منه الوادي، فشرب المسلمون، واغتسلوا وتوضّؤوا، وسقوا الرِّكَاب وملؤوا الأسقية، وأطفأ الغبار ولبّد الأرض، حتّى تثبت عليه الأقدامِ، وزالت وسوسة الشيطان وطابت أنفسهم (٣)، فذلك قوله: ﴿وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ﴾.\n_________\n= وهي قراءة شاذة. انظر: \"المحتسب في تبيين وجوه القراءات\" لابن جني ١/ ٢٧٣.\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ١٩٣ عنه.\n(٢) تَسُوخ الأَقدام في الأَرض وتَسيخ تدخل فيها وتَغِيبُ.\nانظر: \"لسان العرب\" لابن منظور ٩/ ١٩٥ (سوخ).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٣/ ٤٢٣ عن ابن عباس ﵄ بنحوه.","vol":"13","page":33},{"text":"﴿لِيُطَهِّرَكُمْ بِهِ﴾ من الأحداث والجنابة، وقرأ سعيد بن المسيب: (ليُطْهركم) بطاء ساكنة (١)، من أطهر الله ﴿وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ﴾ أي: وسوسته، قرأ ابن محيصن: (رُجز) بضم الراء (٢)، وقرأ أبو العالية رجس بالسين (٣)، والعرب تعاقب بين السين والزاء فتقول: بزق وبسق، والسراط والزراط والأسد والأزد، ﴿وَلِيَرْبِطَ عَلَى قُلُوبِكُمْ﴾ باليقين والصبر ﴿وَيُثَبِّتَ بِهِ الْأَقْدَامَ﴾ حتّى لا تسوخ في الرمل بتلبيد الأرض، وقيل: بالصبر وقوّة القلب.\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٥٠٧، وأبو حيان في \"البحر المحيط\" ٤/ ٤٦٢.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٤).\n(٢) وهي قراءة شاذة، انظر: المصادر السابقة.\n(٣) وهي قراءة شاذة. انظر: المصدرين السابقين غير ابن خالويه، \"المحتسب\" لابن جني ١/ ٢٧٥.","vol":"13","page":34},{"text":"<span data-type=\"title\" id=toc-1543>١٢ </span>- ﴿إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ﴾\nالذين أمدّ بهم المؤمنين ﴿أَنِّي مَعَكُمْ﴾ بالعون والنصرة ﴿فَثَبِّتُوا الَّذِينَ آمَنُوا﴾ أي: قوّوا قلوبهم، وصحّحوا عزائمهم، ونياتهم في الجهاد. وقيل: إنّ ذلك التثبيت حضورهم الحرب معهم. وقيل: بمعونتهم إياهم في قتال عدوهم. وقال أبو روق: هو أن الملك كان يتشبّه بالرجل الَّذي يعرفون وجهه، فيأتي الرجل من أصحاب النبيّ - ﷺ - فيقول: إنّي قد دنوت من المشركين، فسمعتهم يقولون والله لئن حملوا علينا لننكشفنّ، فيتحدّث بذلك المسلمون بعضهم بعضًا، فتقوى أنفسهم بذلك ويزدادون جرأة (١).\nوقال ابن إسحاق والمبرد: ﴿فَثَبِّتُوا الَّذِينَ آمَنُوا﴾ أي: وازروهم (٢) ﴿سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ﴾ ثمّ علّمهم كيفية الضرب والقتل فقال: ﴿فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ﴾ قال بعضهم: هذا الأمر من الله متّصل بقوله: ﴿فَثَبِّتُوا الَّذِينَ آمَنُوا﴾ وقال آخرون: هو أمر من الله ﷿ للمؤمنين. واختلفوا في قوله: ﴿فَوْقَ الْأَعْنَاقِ﴾ فقال عطيّة والضحاك: معناه: فاضربوا الأعناق (٣)، كقوله: ﴿فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ﴾ (٤).\n_________\n(١) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٤٦٤ ولم يعزه.\n(٢) ذكره ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٣٢ عن ابن إسحاق، ولم أجد من عزاه للمبرد.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ١٩٨ عنهما.\n(٤) محمد: ٤","vol":"13","page":35},{"text":"وقال رسول الله - ﷺ -: \"إني لم أبعث لأُعَذِّب (١) بعذاب الله، وإنّما بُعثت بضرب الرقاب، وشدّ الوثاق\" (٢).\nوقال بعضهم: (معناه: فاضربوا على الأعناق، فوق بمعنى على (٣)، وقال عكرمة (٤) معناه فاضربوا الرؤوس فوق الأعناق (٥).\nوقال ابن عباس - ﵄ -: معناه فاضربوا الأعناق فما فوقها (٦)، (يعني الرؤوس والأعناق، نظيره قوله ﷿: ﴿فَإِنْ كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ﴾ (٧) أي: اثنتين فما فوقهما) (٨). ﴿وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ﴾ قال عطيّة: يعني كل مفصل (٩).\n_________\n(١) في الأصل و(ت): أعذب. وما أثبته من (س)، وهو موافق لما في المصادر.\n(٢) الحكم على الإسناد:\nضعيف لانقطاعه.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٩/ ١٩٨، وابن أبي شيبة ٦/ ٤٨٥، (٣٣١٤٥) في مصنفه، كلاهما من طريق وكيع قال: حدثنا المسعودي عن القاسم مرفوعا. والقاسم هو: ابن عبد الرحمن بن عبد الله بن مسعود وروايته مرسلة، مترجم له في \"تهذيب التهذيب\" لابن حجر ٨/ ٣٢١.\n(٣) ذكره أبو عبيدة في \"مجاز القرآن\" (ص ٢٤٢).\n(٤) من (ت).\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ١٩٨ عنه.\n(٦) ذكره السمعاني في \"تفسير القرآن\" ١/ ٤٠٢ ولم يعزه، عند قوله تعالى في سورة النساء: (فإن كن نساء فوق اثنتين): [الآية: ١١]\n(٧) النساء: ١١\n(٨) من (ت)، (س).\n(٩) أخرجه الطبري في \"جامع البيان\" ٩/ ١٩٩ عنه.","vol":"13","page":36},{"text":"وقال ابن عباس وابن جريج والضحاك: يعني الأطراف (١).\nوالبنان جمع بَنانة، وهي (أطراف الأصابع من اليدين والرجلين) (٢)، واشتقاقه من قولهم أَبَنَّ بالمكان: إذا قام به (٣).\nقال الشاعر (٤):\nأَلا لَيْتَنِي قَطَّعْتُ مِنِّي بَنَانَةً ... وَلاقَيْتُهُ في البَيْتِ يَقْظَانَ حاذِرَا (٥)\nوقال يمان بن رئاب: ﴿فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ﴾ يعني: الصناديد، ﴿وَاضْرِبُوا مِنْهُمْ كُلَّ بَنَانٍ﴾ يعني: السفلة (٦). والصحيح: هو القول الأوّل. قال أبو داود المازني - ﵁ - (وكان شهد بدرا) (٧): تبعت رجلا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٣/ ٤٣٠ عنهم.\n(٢) في الأصل: أطراف اليدين والأصابع والرجلين. ولا يستقيم، وما أثبته من (ت) و(س) وهو الأنسب.\n(٣) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ١٤٧).\n(٤) هو العباس بن مرداس السلمي.\n(٥) قال أبو عبيدة في \"مجاز القرآن\" (ص ٢٤٢) توضيحا لهذا البيت: يعني أبا ضَبٍّ رجلًا من هذيل قتل هُرَيمَ بن مِرْداس وهو نائم، وكان جاورهم بالربيع.\nوقال أحمد شاكر في حاشية \"جامع البيان\" للطبري ١٣/ ٤٣١: ولكني أظن أن شعر عباس هذا يدخل في خبر مقتل مالك الَّذي قتله أبو ضب، لا في خبر مقتل أخيه هريم بن مرداس، فذاك خبر معروف رجاله.\nوالبيت في \"لسان العرب\" لابن منظور ١٣/ ٥٨ (بنن).\n(٦) لم أعثر عليه.\n(٧) من (ت) و(س).","vol":"13","page":37},{"text":"من المشركين لأضربه يوم بدر، فوقع رأسه بين يديّ قبل أن يصل إليه سيفي، (فعرفت أنّه قتله غيري (١). وروى أبو أُمامة بن سهل بن حنيف عن أبيه قال: لقد رأيتنا يوم بدر، وإن أحدنا ليشير بسيفه إلى المشرك، فيقع رأسه من جسده قبل أن يصل إليه السيف (٢). وقال ابن عباس - ﵄ -: حدثني رجل من بني غفار قال: أقبلت أنا وابن عم لي حتّى صعدنا في جبل يُشرف بنا على بدر، ونحن مشركان، ننتظر الوقعة على مَنْ يكون الدَّبْرة (٣) (فننتهِبُ مع من ينتهب) (٤).\n_________\n(١) الحكم على الإسناد:\nضعيف. لجهالة الراوي عن أبي داود المازني.\nالتخريج:\nأخرجه ابن هشام في \"السيرة النبوية\" ١/ ٦٣٣، وأحمد في \"المسند\" ٥/ ٤٥٠ (٢٣٨٢٩)، والطبري في \"جامع البيان\" ٤/ ٧٥، وأبو نعيم في \"دلائل النبوة\" ١/ ٤٨٩، كلهم من حديث ابن إسحاق قال: حدثني أبي عن رجل من بني مازن ابن النجار عن أبي داود المازني وذكره.\n(٢) الحكم على الإسناد:\nضعيف. قال الهيثمي في \"مجمع الزوائد\" ٦/ ٨٤: وفيه محمد بن يحيى، قال ابن يونس: روى مناكير.\nوأخرجه الحاكم في \"مستدركه\" ٣/ ٤٦٣ حديث (٥٧٣٦) وقال: صحيح الإسناد، ولم يخرجاه، ووافقه الذهبي. والطبراني في \"المعجم الكبير\" ٦/ ٧٤ (٥٥٥٦)، والبيهقي في \"دلائل النبوة\" ٣/ ٥٦، وأبو نعيم في \"معرفة الصحابة\" ٩/ ٢٠٤، جميعهم من طريق: محمد بن يحيى الإسكندراني.\n(٣) الدَّبْرَةُ: الهزيمة في القتال، وهو اسم من الإِدْبار.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٢٦٨ (دبر).\n(٤) من (ت).","vol":"13","page":38},{"text":"قال: فبينما نحن في الجبل إذ دنت منّا (١) سحابة، فسمعنا فيها حَمْحَمة (٢) الخيل، فسمعت قائلا يقول: أقدم حَيْزُوم. قال: فأمّا ابن عمّي فانكشف قناع قلبه (٣) فمات مكانه، وأمّا أنا فكدت أهلك ثمّ تماسكت (٤). قال عكرمة: قال أبو رافع - ﵁ - مولى رسول الله - ﷺ - كنت غلامًا للعباس بن عبد المطلب وكان الإسلام قد دخلنا أهل البيت، وأَسْلَمتْ أم الفضل وأسلمتُ معها. وكان العباس - ﵁ - يهاب قومه ويكره أن يخالفهم، وكان يكتم إسلامه، وكان ذا مال كثير متفرّق في قومه، وكان أبو لهب عدوّ الله قد تخلّف عن بدر، وبعث مكانه العاص بن هشام بن المغيرة. وكذلك صنعوا، لم يتخلّف رجل إلّا بعث مكانه رجلا. فلمّا جاء الخبر عن مصاب أصحاب بدر من قريش كبته الله وأخزاه، ووجدنا في أنفسنا قوّة وعزّا. قال: وكنت\n_________\n(١) من (ت).\n(٢) الحمحمة: صوت الفرس دون الصهيل.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ١٥٠ (حمم).\n(٣) قناع القلب: غشاؤُه، تشبيها له بقناع المرأة.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٢٩٧ (قنع).\n(٤) الحكم على إسناده:\nضعيف لجهالة الرواي عن ابن عباس ﵄.\nالتخريج:\nأخرجه: ابن هشام في \"السيرة النبوية\" ١/ ٦٣٣، والطبري في \"جامع البيان\" ٤/ ٧٧، والبيهقي في \"دلائل النبوة\" ٣/ ٣٥، وأبو نعيم في \"دلائل النبوة\" ١/ ٤٨٨، كلهم من طريق محمد بن إسحاق قال، حدثني عبد الله بن أبي بكر: أنَّه حُدِّث عن ابن عباس ﵄.","vol":"13","page":39},{"text":"رجلا ضعيفًا، وكنت أعمل القداح (١) أنحتها في حجرة زمزم، فوالله إنّي لجالس فيها أنحت القداح، وعندي أم الفضل جالسة، وقد سرّنا ما جاء من الخبر، إذ أقبل الفاسق أبو لهب يجر رجليه حتّى جلس على طُنْبِ الحجرة (٢)، فكان ظهره إلى ظهري، فبينا هو جالس إذ قال الناس: هذا أبو سفيان بن الحارث بن عبد المطلب قد قدم! فقال أبو لهب: هلُمّ إليّ يا ابن أخي، فعندك الخبر! فجلس إليه والناس (٣) قيام عليه، فقال: يا ابن أخي أخبرني، كيف كان أمر الناس؟ قال: لا شيء، والله إن كان إلا أن لقيناهم فمنحناهم اكتافنا يقتلوننا ويأسرون كيف شاؤوا! وايمُ الله، مع ذلك ما لمتُ الناس، لقينا رجالا بيضًا على خيل بُلْق (٤) بين السماء والأرض ما تُلِيق شيئًا (٥) ولا يقوم لها شيء. قال أبو رافع - ﵁ -: فرفعت طرف الحجرة\n_________\n(١) القداحَ: جمع قَدَحٍ: وهو الَّذي يؤْكل فيه، وقيل: جمع قِدْحٍ وهو السهم الَّذي كانوا يَسْتَقْسِمون، أَو الَّذي\nيُرْمى به عن القوس.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٥٥٤ (قدح).\n(٢) الطُّنْبُ والطُّنُبُ: معًا حَبْل الخِباءِ والسُّرادقِ ونحوهما، وطنب الحجرة: جانبها المسدل.\nانظر: \"لسان العرب\" لابن منظور ١/ ٥٦٠ (طنب).\n(٣) من (ت).\n(٤) البُلْق: بلَقُ الدابة، والبَلَقُ سواد وبياض، وكذلك البُلْقة بالضم.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٥ (بلق).\n(٥) يقال: فلان لا يليق شيئًا، أي: ما يحبس شيئًا ولا يمسكه، ويقال: ما أَلاقَني أي: ما حبسني أي: لا يحبس =","vol":"13","page":40},{"text":"بيدي، ثمّ قلت: تلك الملائكة (١). قال: فرفع أبو لهب يده فضرب وجهي ضربة شديدة، فثاورته فاحتملني فضرب بي الأرض، ثمّ برك عليّ يضربني، وكنت رجلا ضعيفًا. فقامت أم الفضل إلى عمود من عمد الحجرة فأخذته، فضربته ضربة فلقت رأسه شجة منكرة، وقالت: تستضعفه إن غاب عنه سيّده، فقام مولّيًا ذليلا، فو الله ما عاش إلّا سبع ليال حتّى رماه الله تعالى بالعدَسَة (٢) فقتله (٣)، ولقد تركه ابناه ليلتين أو ثلاثًا ما يدفنانه، حتّى أنتن في بيته، وكانت قريش تتقي العدَسَة، كما يتّقي الناس الطاعون، حتّى قال لهما رجل من قريش: ويحكما ألا تستحيان! إنَّ أباكما قد أنتن في بيته لا تغيبانه. فقالا: إنّا نخشى هذِه القرحة، قال: فانطلقا فأنّا معكما، فما غسلوا إلّا قذف الماء عليه من بعيد ما لمسوه، ثمّ احتملوه فدفنوه بأعلى مكّة إلى جدار، وقذفوا عليه الحجارة حتّى واروه (٤). وروى مِقْسم عن ابن عباس - ﵁ - قال: كان الَّذي أسر العباس أبا\n_________\n= شيئًا، والمراد أنها لا يحبسها ولا يمسكها شيء.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٣٤ (ليق).\n(١) إلى هنا اقتصر الطبري في \"جامع البيان\" في الرواية.\n(٢) العَدَسَة: هي بثرة تخرج في مواضع من الجسد من جنس الطاعون، تقتل صاحبها غالبًا.\nانظر: \"لسان العرب\" لابن منظور ٦/ ١٣٢ (عدس).\n(٣) إلى هنا رواية ابن هشام في السيرة، وبقية الرواية عند الحاكم في \"المستدرك\" والطبراني في \"المعجم الكبير\"، ويأتي تخريجه.\n(٤) الحكم على الإسناد: =","vol":"13","page":41},{"text":"اليسر كعب بن عمرو أخا بني سلمة وكان أبو اليسر رجلا (مجموعًا (١)، وكان العباس رجلا) (٢) جسيمًا، فقال رسول الله - ﷺ - لأبي اليسر: كيف أسرت العباس يا أبا اليسر؟ ! فقال: يا رسول الله لقد أعانني عليه رجل ما رأيته قبل ذلك ولا بعده، هيئته كذا وكذا، فقال رسول الله - ﷺ -: \"لقد أعانك عليه مَلَك كريم\" (٣).\n\n<span data-type=\"title\" id=toc-1544>١٣ </span>- قوله ﷿: ﴿ذَلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ﴾\n_________\n= ضعيف. في إسناده حسين بن عبد الله بن عبيد الله بن عباس ضعفوه.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٧، وكذا حكم عليه محقق \"مسند أحمد\" ٦/ ٩ (٢٣٩١٥).\nوأخرجه ابن هشام في \"السيرة النبوية\" ١/ ٦٤٧، والطبري في \"جامع البيان\" ٤/ ٧٧ - ٧٨، والحاكم في \"المستدرك\" ٣/ ٣٦٤، والطبراني في \"المعجم الكبير\" ٩/ ٣٠١ حديث (٩١٢)، وأبو نعيم في \"معرفة الصحابة\" ٢٠/ ٨٧، كلهم من طريق حسين بن عبد الله.\n(١) قال الشيخ أحمد شاكر في حاشية \"جامع البيان\" للطبري ٤/ ٧٨: قوله: مجموعًا، يعني: قد اجتمع خلقه فلم يبسط، وهو نقيض الجسيم، كما يظهر من سياق الأثر. ولم أجده في كتب اللغة التي بين يدي.\n(٢) من (ت).\n(٣) الحكم على الإسناد:\nضعيف، لإبهام راويه عن عكرمة، وله شواهد منها حديث علي - ﵁ - في \"المسند\" للإمام أحمد ١/ ١١٧، من طريق حجاج ثنا إسرائيل عن أبي إسحاق عن حارثة بن مضرب عن علي - ﵁ - وذكر الحديث مطولا، قال المحقق: إسناده صحيح رجاله ثقات رجال الشيخين غير حارثة بن مضرب، فمن رجال أصحاب السنن. وقد صحح الألباني حديث علي - ﵁ - في \"صحيح أبي داود\" (٧/ ٤١٧ باب في المبارزة. =","vol":"13","page":42},{"text":"خالفوا الله ﴿وَرَسُولَهُ وَمَنْ يُشَاقِقِ اللَّهَ وَرَسُولَهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾.\n\n<span data-type=\"title\" id=toc-1545>١٤ </span>- قوله تعالى: ﴿ذَلِكُمْ﴾\nأي: هذا العقاب الَّذي أعجلته لكم أيّها الكفّار ببدر ﴿فَذُوقُوهُ﴾ عاجلا ﴿وَأَنَّ لِلْكَافِرِينَ﴾ آجلا في المعاد ﴿عَذَابَ النَّارِ﴾ وفي فتح أنّ وجهان من الإعراب: أحدهما الرفع والآخر النصب. فأمّا الرفع فعلى نية تكرير ﴿ذَلِكُمْ﴾ تقديره: ذلكم فذوقوه، وذلكم أن للكافرين عذاب النار، وأمّا النصب فعلى وجهين: (أحدهما: بنية فعل مضمر: ذلكم فذوقوه فاعلموا. أي: وأيقنوا أن للكافرين، والآخر) (١) بمعنى: وبأن للكافرين فلما حذف الباء نصب (٢).\n\n<span data-type=\"title\" id=toc-1546>١٥ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا﴾\nمجتمعين متزاحفين بعضهم إلى بعض، والتزاحف التداني والتقارب. قال الأعشى:\nلِمَنِ الظَّعَائِنُ سَيْرُهُنَّ تَزَحُّفُ ... عَوْمَ السَّفِينِ إِذَا تَقَاعَسَ يُجْدَفُ (٣)\nوالزحف مصدر، لذلك لم يجمع كقولهم: قوم عَدْل، ورضا ﴿فَلَا\n_________\n= وأخرجه أحمد في \"المسند\" ١/ ٣٥٣، (٣٣١٠)، والطبري في \"جامع البيان\" ٧/ ١٧٧ وأبو نعيم في \"دلائل النبوة\" ١/ ٤٨٧.\n(١) من (ت) و(س)\n(٢) انظر: \"إعراب القرآن\" لابن سيده ٥/ ١٩٠، \"مشكل إعراب القرآن\" لمكي ١/ ٣١٣.\n(٣) الظعائن: هي الاِبل التي عليها الهوادج، ويقال للمرأَة في الهودج: ظعينة. تزحّف: هو المشي رويدا. =","vol":"13","page":43},{"text":"تُوَلُّوهُمُ الْأَدْبَارَ﴾ يقول: فلا تولّوهم ظهوركم فتنهزموا عنهم، ولكن اثبتوا لهم.\n\n<span data-type=\"title\" id=toc-1547>١٦ </span>- ﴿وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ﴾\nظهره، وقرأ الحسن ساكنة الباء (١)، ﴿إِلَّا مُتَحَرِّفًا لِقِتَالٍ﴾ (إلا متحرفا لقتال) أي: منعطفًا مستطردًا لقتال عدوّه، يطلب عورة له يمكنه إصابتها، فيكرّ عليه. ﴿أَوْ مُتَحَيِّزًا﴾ منضمًّا صائرًا ﴿إِلَى فِئَةٍ﴾ جماعة من المؤمنين يفيئون، فيرجعون به معهم إلى القتال ﴿فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ﴾.\nواختلف العلماء في حكم (٢) قوله: ﴿وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ﴾ الآية هل هو خاص في أهل بدر؟ أم هو في المؤمنين جميعًا. فقال أبو سعيد\n_________\n= والتقاعس: من تَقَعَّسَتِ الدابة ثبتت فلم تبرح مكانها، وتَقَعْوَس الرجل عن الأَمر أَي تأَخَّر ولم يتَقدَّم فيه، ويُجْدَفُ: يقال: جَدَفَ المَلَّاحُ السفينة يَجْدِفُ جَدْفًا، إذا حرك مِجْداف السَّفينة يدفعها بها للحركة والسير، فهو يصف بطء سير الظعائن كحال السفينة إذا تأخرت ولم تتقدم مما يجعل ملاحها يجدف بها لتتحرك، وهذا البيت من قصيدة طويلة قالها الأعشى، يذكر ما لحقه من أسر الديلم له.\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ٦/ ٤٤، \"البيان والتبيين\" للجاحظ ٣/ ١٨٨، \"لسان العرب\" لابن منظور ٦/ ١٧٧ (قعس)، ٩/ ٢٣ (جدف)، ٩/ ١٢٩ (زحف)، ١٣/ ٢٧٥ (ظعن).\n(١) ذكره الزمخشري في \"الكشاف\" ٢/ ٥٦٥، وأبو حيان في \"البحر المحيط\" ٤/ ٤٦٩\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٤) عن الحسن.\n(٢) من (ت).","vol":"13","page":44},{"text":"الخدري - ﵁ -: إنّما كان ذلك يوم بدر خاصة، ولم يكن لهم أن ينحازوا، (ولو انحازوا لانحازوا) (١) إلى المشركين، ولم يكن يومئذ في الأرض مسلم غيرهم، ولا للمسلمين فئة إلا النبيّ - ﷺ -، فأمّا بعد ذلك فإنّ المسلمين بعضهم فئة لبعض. وبمثله قال الحسن والضحاك وقتادة (٢).\nوقال يزيد بن أبي حبيب: أوجب الله لمن فرّ يوم بدر النار، فقال: ﴿وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ﴾ الآية، فلمّا كان يوم أُحد بعد ذلك قال: ﴿إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ﴾ (٣) ثمّ كان يوم حنين بعد ذلك بسبع سنين، فقال: ﴿ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ﴾ (٤) ﴿ثُمَّ يَتُوبُ اللَّهُ مِنْ بَعْدِ ذَلِكَ عَلَى مَنْ يَشَاءُ﴾ (٥) (٦).\nوقال عطاء بن أبي رباح: هذِه الآية منسوخة بقوله: ﴿الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ﴾ (٧) فليس لقوم أن يفروا من مثلَيْهم. فنسخت تلك الآية هذِه العدّة (٨).\nوقال الكلبي: من قُتِل اليوم في الجهاد مقبلا أو مدبرًا فهو شهيد،\n_________\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٠١ - ٢٠٢ عنهم.\n(٣) آل عمران: ١٥٥\n(٤) التوبة: ٢٥\n(٥) التوبة: ٢٧\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٠٢ عنه بمثله.\n(٧) الأنفال: ٦٦\n(٨) أخرجه الطبري في \"جامع البيان\" ١٣/ ٤٣٦ عنه بنحوه. =","vol":"13","page":45},{"text":"ولكن يَسبق المُقبل المدبر إلى الجنّة (١). روى جرير (٢) عن منصور (٣) عن إبراهيم (٤) قال: انهزم رجل من القادسية فأتى المدينة إلى عمر - ﵁ - فقال: يا أمير المؤمنين هلكت (٥) فررت من الزحف، فقال عمر - ﵁ - أنا فئتك (٦). وقال محمد بن سيرين: لمّا قُتل أبو عبيد جاء الخبر إلى عمر - ﵁ - فقال: لو انحاز إليَّ كنت له فئة، فأنا فئة كل مسلم (٧).\n= [١٣٩٩] أخبرنا عبد الله بن محمد بن عبد الله (٨)، (قال أخبرنا على ابن محمد بن عمير (٩)، قال حدثنا إسحاق بن إبراهيم (١٠)، قال حدثنا\n_________\n(١) لم أعثر عليه.\n(٢) أبو عبد الله الرازي، ثقة صحيح الكتاب، قيل كان في آخر عمره يهم من حفظه.\n(٣) أبو عَتّاب الكوفي، ثقة ثبت.\n(٤) النخعي، ثقة إلا أنَّه يرسل كثيرًا.\n(٥) من (ت).\n(٦) الحكم على الإسناد:\nضعيف. لانقطاعه من جهتين من جهة المصنف، ومن جهة إبراهيم فإنه لم يدرك ابن عمر ﵄.\nالتخريج:\nوأخرجه القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٨٣، والسيوطي في \"جامع الأحاديث\" ٢٧/ ١٥، كلاهما بنفس الإسناد، وأبو حيان في \"البحر المحيط\" ٤/ ٤٦٩، بدون إسناد.\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٥٢.\n(٨) لم أجده.\n(٩) أبو الحسن النحوي، لم يذكر بجرح أو تعديل.\n(١٠) لم يتبين لي من هو.","vol":"13","page":46},{"text":"هشام بن عبيد الله (١» (٢) حدثنا جرير (٣) عن يزيد بن أبي زياد (٤) عن عبد الرحمن بن أبي ليلى (٥) عن عبد الله بن عمر - ﵁ - قال: كنّا في جيش بعثنا رسول الله - ﷺ - فحاص القوم حيصة، فانهزمنا وكنّا نفرا، فقلنا نهرب في الأرض، ولا نأتي الرسول حياءً ممّا صنعنا فدخلنا البيوت، ثمّ قلنا: يا رسول الله نحن الفرارون، فقال رسول الله - ﷺ -: \"بل أنتم الكرارون، إنّا فئة المسلمين\" (٦).\nوقال بعضهم: بل حكمها عام في كل من ولى عن العدو منهزما (٧).\nقال رسول الله - ﷺ - لبعض أهله (٨): \"لا تُولِّ من الزحف وإن هلكوا\n_________\n(١) السني الفقيه، قال أبو حاتم: صدوق، وضعفه ابن حبان.\n(٢) من (ت).\n(٣) أبو عبد الله الرازي، ثقة صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٤) أبو عبد الله. مولاهم الكوفي.\n(٥) عبد الرحمن بن أبي ليلى ثقة، اختلف في سماعه من عمر - ﵁ -.\n(٦) [١٣٩٩] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده وهشام بن عبيد الله ضعفه ابن حبان، ويزيد بن أبي زياد ضعيف وقد حكم بضعف الإسناد الألباني في \"إرواء الغليل\" ٥/ ٢٧.\nالتخريج:\nأخرجه البخاري في \"الأدب المفرد\" (ص ٣٤٩)، وأبو داود في الجهاد، باب التولي يوم الزحف: حديث (٢٦٤٩)، والترمذي في الجهاد، باب ما جاء في الفرار حديث (١٧١٦).\n(٧) ذكره الطبري في \"جامع البيان\" ٩/ ٢٠٣ عن ابن عباس ﵄.\n(٨) قالت أم أيمن - ﵂ -: أن رسول الله - ﷺ - أوصى بعض أهل بيته .. الحديث، ولم تسمه. انظر: \"السنن الكبرى\" للبيهقي ٧/ ٣٠٥، \"تاريخ دمشق\" لابن عساكر\n٦٠/ ١٩٩.","vol":"13","page":47},{"text":"فاثبت\" (١).\nوقال ابن عباس - ﵄ -: أكبر الكبائر الشرك بالله والفرار من الزحف لأن الله تعالى يقول: ﴿وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ﴾ الآية (٢).\n\n<span data-type=\"title\" id=toc-1548>١٧ </span>- قوله ﷿: ﴿فَلَمْ تَقْتُلُوهُمْ وَلَكِنَّ اللَّهَ قَتَلَهُمْ﴾ الآية\nقال أهل التفسير والمغازي: لمّا ورد رسول الله - ﷺ - على بدر قال: \"هذِه مصارع القوم إن شاء الله! \"، فلمّا طلعوا عليه، قال رسول الله - ﷺ -: \"هذِه قريش قد جاءت بخيلائها وفخرها (٣) يكذبون رسولك، اللهمّ إنّي أسألك ما وعدتّني\" فأتاه جبريل (﵇) (٤) وقال: خذ قبضة من التراب فارمهم بها، فقال رسول الله - ﷺ - لمّا التقى\n_________\n(١) هذا الحديث صحيح بشواهده كما قال الألباني في \"إرواء الغليل\" ٧/ ٨٩.\nالتخريج:\nأخرجه البيهقي في \"السنن الكبرى\" ٧/ ٣٠٥ وابن عساكر في \"تاريخ دمشق\" ٦٠/ ١٩٩ من حديث أم أيمن ﵂. وأخرجه الطبراني في \"المعجم الكبير\" ٢٤/ ١٩١، والحاكم في \"المستدرك\" ٤/ ٤٥ من حديث أميمة مولاة رسول الله - ﷺ -. وأخرجه أحمد في \"المسند\" ٥/ ٢٣٨ حديث رقم (٢٢٠٧٥)، والطبراني في \"المعجم الكبير\" ٢٠/ ٨٢ من حديث معاذ بن جبل - ﵁ -.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٠٣ عنه. وله شاهد من حديث أبي هريرة - ﵁ - في الصحيحين: \"اجتنبوا السبعَ المُوبِقَات\" وذكر: الشركُ بالله ... والتولِّى يومَ الزَّحْف .. الحديث.\nأخرجه البخاري كتاب الوصايا، باب قول الله تعالى: (إن الذين يأكلون أموال اليتامى ظلما) (٢٧٦٦)، ومسلم كتاب الإيمان، بَاب بَيَانِ الكَبَائِرِ وَأَكْبَرِهَا (٨٩).\n(٣) من (ت).\n(٤) من (س).","vol":"13","page":48},{"text":"الجمعان لعلّي - ﵁ -: \"أعطني قبضة من حصباء الوادي\" فناوله كفا من حصى عليه تراب، فرمى رسول الله - ﷺ - بها في وجوه القوم، وقال: \"شاهت الوجوه\". فلم يبق مشرك إلّا دخل في عينيه وفمه ومنخريه منها شيء، ثمّ ردفهم المؤمنون يقتلونهم ويأسرونهم، وكانت تلك الرمية سبب الهزيمة (١).\nوقال حكيم بن حزام: لمّا كان يوم بدر سمعنا صوتًا وقع من السماء كأنّه صوت (حصاة وقعت في طَسْت) (٢)، ورمى رسول الله - ﷺ - تلك الرمية فانهزمنا (٣).\nوقال قتادة وابن زيد: ذكر لنا أنّ رسول الله - ﷺ - أخذ يوم بدر ثلاث حصيات، فرمى بحصاة في ميمنة القوم، (وحصاة في ميسرتهم القوم، وحصاة بين أظهرهم) (٤)، وقال: \"شاهت الوجوه\" فانهزموا (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٠٤ - ٢٠٥، من روايات عدة عن: ابن عباس - ﵁ -، وهشام بن عروة، ومحمد بن قيس، ومحمد بن كعب القرظي، والسدي. وجمع بينها المصنف في سياق واحد.\nأخرجه الطبراني في \"المعجم الكبير\" (٣١٢٨) من حديث حكيم بن حزام - ﵁ - مختصرا، وقال الهيثمي في \"مجمع الزوائد\" ٦/ ٨٤: إسناده حسن.\n(٢) من (ت). والطَّسْتُ: من آنية الصُّفْر أُنثى وقد تُذَكَّر.\nانظر \"لسان العرب\" لابن منظور ٢/ ٥٨ (طست).\n(٣) في الأصل: فهزمناهم. وفي (ت): فانهزموا. وما أثبته من (س) وهو موافق لما في الطبري في \"جامع البيان\" ١٣/ ٤٤٣ عنه.\n(٤) من (ت).\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٠٥ عنه.","vol":"13","page":49},{"text":"وروى الزهري عن سعيد بن المسيب قال: أنزلت هذِه الآية في قتل أُبي بن خلف الجمحي، وذلك أنّه أتى رسول الله - ﷺ - بعظم حائل وهو يفتّه فقال: يا محمد آلله يُحيي هذا وهو رميم؟ فقال النبيّ - ﷺ -: يُحييه الله ثمّ يميتك ثمّ يدخلك النار. فلمّا كان يوم بدر أسر ثمّ فدي، فلمّا افتدى قال لرسول الله - ﷺ -: إن عندي فرسًا أَعلِفُها كل يوم فَرْقَ (١) ذرة لكي أقتلك عليها، فقال رسول الله - ﷺ -: بل أنا أقتلك إن شاء الله. فلمّا كان يوم أُحُد أقبل أُبيّ بن خلف يركض فرسه تلك حتّى دنا من رسول الله - ﷺ - فاعترض له رجال من المسلمين ليقتلوه، وقال لهم رسول الله - ﷺ -: استأخروا، فاستأخروا فقام رسول الله - ﷺ - بحربة في يده فرمى بها أُبي بن خلف، فكسر بالحربة ضلعًا من أضلاعه، فرجع أبي إلى أصحابه ثقيلا فاحتملوه وطفقوا يقولون: لا بأس، فقال أبي: والله لو كانت بالناس كلهم لقتلهم، ألم يقل إني أقتلك إن شاء الله، فانطلق به أصحابه ينعشونه حتّى مات ببعض الطريق، فدفنوه ففي ذلك أنزل الله ﷿: ﴿وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى﴾ (٢).\n_________\n(١) الفرق: بفتح الراء وسكونها مكيال يسع ثلاثة آصع، انظر: \"عمدة القاري\" ١٠/ ٨.\n(٢) [٢٣٠٢] الحكم على الأثر:\nصحيح. قال الحاكم في \"المستدرك\" حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\nوقال أ. د. حكمت بن بشير في \"الصحيح المسبور من التفسير بالمأثور\" ٢/ ٣٩٠: وصححه الذهبي وابن الملقن. =","vol":"13","page":50},{"text":"وروى صفوان بن عمرو عن (عبد الرحمن) (١) بن جبير أنّ رسول الله - ﷺ - يوم خيبر دعا بقوس فأُتي بقوس طويلة فقال: جيئوني بقوس غيرها، فجاؤوه بقوس كَبْداء (٢)، فرمى النبيّ - ﷺ - الحِصَن، فأقبل السهمُ يهوي حتّى قتل كنانة بن أبي الحُقَيق وهو على فراشه. فأنزل الله تعالى: ﴿وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى﴾. فهذا سبب نزول الآية (٣). فأمّا معناها: فإن الله تعالى أضاف القتل والرمي إلى نفسه؛ لأنّه كان منه التسبيب والتسديد، ومن رسوله والمؤمنين الضرب والحذف والإرسال، وكذلك سائر أفعال الخلق المكتسبة\n_________\n= التخريج:\nأخرجه غير الحاكم أيضًا: عبد الرزاق في \"المصنف\" ٥/ ٣٥٥، وابن سعد في \"الطبقات الكبرى\" ٢/ ٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٦٧٣.\n(١) في الأصل و(س): عبد العزيز. وما أثبته من (ت) موافق لما في المصادر.\n(٢) القَوْس الكَبْداءُ: الغليظة الكبد شديدتها، وقيل قوس كبداء إِذا مَلأَ مَقْبِضها الكَفَّ.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٣٧٤\n(٣) الحكم على الإسناد:\nضعيف، من مراسيل عبد الرحمن بن جبير بن نفير.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٦٧٣، والواحدي في أسباب النزول (ص ٢٣٦)، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٤٢ وعزاه للطبري، وقال ابن كثير بعد إيراده لخبر أبي بن خلف وكنانة بن أبي الحقيق: وهذا القول عن هذين الإمامين غريب أيضًا جدا، ولعلهما أرادا أن الآية تتناوله بعمومها، لا أنها نزلت فيه خاصة، وقال أيضًا: فسياق الآية في سورة الأنفال في قصة بدر لا محالة، وهذا مما لا يخفى على أئمة العلم، والله أعلم. أهـ.","vol":"13","page":51},{"text":"من الله ﷿ الإنشاء والإيجاد بالقدرة القديمة التامَّة، ومن الخلق الاكتساب بالقوى المحدثة، وفي هذا أقوى دليل على ثبوت مذهب أهل الحق وبطلان قول القدريّة (١).\nوقيل: إنّما أضافهما سبحانه (٢) إلى نفسه لئلّا يعجب (٣) القوم، قال مجاهد: قال هذا: قتلت، وقال هذا: قتلت. فأنزل الله ﷿ هذِه الآية (٤). وقال الحسين بن الفضل: أراد (٥) فلم يميتوهم ولكن الله، وأنتم جرحتموهم، لأن إخراج الروح إليه لا إلى غيره.\nقالوا (٦): ﴿وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى﴾ أي: أوصل وبلغ\n_________\n(١) بنحو هذا القول قال الطبري في \"جامع البيان\" ٩/ ٢٠٤ والقدرية: هم الذين ينفون القدر إما جميع مراتبه أو بعض مراتبه وأثبتوا للعبد قدرة توجد الفعل بانفرادها واستقلالها دون الله تعالى، ونفوا أن تكون الأشياء بقدر الله وقضائه. قال اللالكائي: سئل أبو ثور عن القدرية من هم؟ فقال: إن القدرية من قال إن الله لم يخلق أفعال العباد، وأن المعاصي لم يقدرها الله على العباد، ولم يخلقها. وروى مسلم في \"صحيحه\" عن بُرَيْدة بن يحيى بن يعمر قال: كان أول من قال بالقدر بالبصرة معبد الجهني. وذكر بريدة في حديثه أن معبدًا ومن معه يزعمون أن لا قدر، وأن الأمر أنف.\nانظر: \"اعتقاد أهل السنة\" للالكائي ١/ ١٣٣، \"شرح صحيح مسلم\" للنووي ١/ ١٥٤.\n(٢) من (ت).\n(٣) من (س) وفي الأصل و(ت): تعجب.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٠٤ عنه.\n(٥) من (ت) و(س).\n(٦) في (ت) و(س): قال.","vol":"13","page":52},{"text":"(إلى المرميين) (١) بها وملأ عيونهم منها (٢). وقال ابن إسحاق: ولكن الله رمى. أي: لم يكن ذلك عن رميتك لولا الَّذي جعل الله فيها من نصرك، وما ألقى في صدور عدوك منها حتّى هزمهم (٣).\nوقال أبو عبيدة: تقول العرب: رمى الله لك. أي: نصرك (٤).\nوقال الأخفش: ﴿وَلَكِنَّ اللَّهَ رَمَى﴾ أي: وفّقك وسدّد رميتك (٥).\n﴿وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا﴾ أي: ولينعم على المؤمنين نعمة حسنة عظيمة بالنصر والغنيمة والأجر والمثوبة.\nوقال ابن إسحاق: أي: ليعرِّف (٦) المؤمنين من نعمته عليهم، في إظهارهم على عدوهم مع قلّة عددهم وكثرة عدوّهم، ليعرفوا بذلك حقه ويشكروا نعمه (٧). ﴿إِنَّ اللَّهَ سَمِيعٌ﴾ لأقوالهم ﴿عَلِيمٌ﴾ بأفعالهم سميع لأسرارهم عليم بإضمارهم.\n\n<span data-type=\"title\" id=toc-1549>١٨ </span>- قوله ﷿: ﴿ذَلِكُمْ﴾\nالَّذي ذكرت من القتل والرمي والإبلاء الحسن ﴿وَأَنَّ اللَّهَ﴾ أي: واعلموا أن الله، وفي فتح (أنَّ) من الوجوه ما في قوله: ﴿ذَلِكُمْ\n_________\n(١) من (ت) و(س).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٤٠ ولم يعزه.\n(٣) انظر: \"السيرة النبوية\" لابن هشام ١/ ٦٦٨.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة (ص ٢٤٤).\n(٥) لم أعثر عليه حسب بحثي واطلاعي.\n(٦) من (ت).\n(٧) انظر: \"السيرة النبوية\" لابن هشام ١/ ٦٦٨ بنحوه.","vol":"13","page":53},{"text":"فَذُوقُوهُ وَأَنَّ لِلْكَافِرِينَ عَذَابَ النَّارِ (١٤)﴾ (١) وقد بيناها. ﴿مُوهِنُ﴾ مضعف ﴿كَيْدِ الْكَافِرِينَ﴾ قرأ أهل الحجاز والشام والبصرة: (مُوَهِّنٌ) بالتشديد والتنوين، (كَيْدَ) نصبًا، وقرأ أهل الكوفة (مُوهِنٌ) بالتخفيف والتنوين (كَيْدَ) نصبًا، واختاره أبو عبيد وأبو حاتم، وقرأ الحسن وأبو رجاء وابن محيصن والأعمش وحفص: ﴿مُوهِنُ كَيْدِ﴾ مخفّفة مضافة بالجر (٢)، فمن نوّن كان معناه: سيوهن، ومَنْ خفف فلطلب الخِفة، كقوله: ﴿مُرْسِلُو النَّاقَةِ﴾ (٣) و﴿إِنَّا كَاشِفُو الْعَذَابِ﴾ (٤) ووهن وأوهن لغتان صحيحتان فصيحتان.\n\n<span data-type=\"title\" id=toc-1550>١٩ </span>- قوله تعالى: ﴿إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ﴾\nوذلك أنّ أبا جهل بن هشام قال يوم بدر: اللهمّ أيُّنا كان أفجر، وأقطع للرحم، وأتانا بما لا يعرف، فأحِنْه (٥) الغداة (٦)، فاستجاب الله\n_________\n(١) الأنفال: ١٤\n(٢) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٧، وعبد الفتاح القاضي في البدور الزاهرة (ص ١٢٩) وقال: قرأ نافع، وأبو جعفر، وابن كثير، وأبو عمرو بفتح الواو، وتشديد الهاء، وتنوين النون، ونصب دال كيد، وقرأ الشامي وشعبة، والأخوان، ويعقوب، وخلف بسكون الواو، وتخفيف الهاء، وتنوين النون، ونصب دال كيد، وقرأ حفص بسكون الواو، وتخفيف الهاء، وحذف التنوين، وخفض دال كيد.\n(٣) القمر: ٢٧\n(٤) الدخان: ١٥\n(٥) فأحِنْه اليوم: أي أهلكه، الحَيْنُ بالفتح الهلاك، وقد حانَ الرجلُ هَلَك، وأَحانه الله. انظر: \"لسان العرب\" لابن منظور ١٣/ ١٣٣ (حين)\n(٦) من (ت) وفي الأصل: فأحيه العذاب.","vol":"13","page":54},{"text":"دعاءه، وجاءه بالفتح، فضربه ابنا عفراء عوف ومعوذ، وأجهز (١) عليه عبد الله بن مسعود (٢).\nوقال السدي والكلبي: كان المشركون حين (٣) خرجوا إلى النبيّ - ﷺ - من مكّة، أخذوا بأستار الكعبة وقالوا: اللهمّ انصر أعلى الجندين وأهدى الفئتين وأكرم الحزبين وأفضل الدينين! فأنزل الله هذِه الآية (٤).\nوقال عكرمة: قال المشركون اللهمّ لا نعرف ما جاء به محمد فافتح بيننا وبينه بالحق فأنزل الله تعالى: ﴿إِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ﴾ أي: إن تستقضوا فقد جاءكم القضاء (٥).\nوقال أُبي بن كعب وعطاء الخراساني: هذا خطاب لأصحاب رسول الله - ﷺ -، قال الله تعالى للمسلمين: إِن تَسْتَفْتِحُوا فقد جاءكم الفتح. أي: إن تستنصروا الله، وتسلوه الفتح والنصر، فقد جاءكم الفتح والنصر (٦).\n_________\n(١) في الأصل والنسخ: وأجار. ولعله تصحيف من النساخ، وما أثبته من \"جامع البيان\" للطبري وهو الصواب.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٣/ ٤٥١ عن الزهري بنحوه.\n(٣) في الأصل و(س): حيث. وما أثبته من (ت) وهو موافق لما في المصادر.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٣/ ٤٥١ عن السدي بنحوه، والبغوي في \"معالم التنزيل\" ٣/ ٣٤٢ عنهما.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٣/ ٤٥١ عن عكرمة مختصرًا، والبغوي في \"معالم التنزيل\" ٣/ ٣٤٢ عنه بمثله.\n(٦) أخرجه البغوي في \"معالم التنزيل\" ٣/ ٣٤٢ عن أبي بن كعب.","vol":"13","page":55},{"text":"وقال خباب بن الأرت: شكونا إلى رسول الله ﵇ فقلنا: ألا تستنصر الله لنا، فاحمر وجهه. وقال: \"كان الرجل قبلكم يؤخذ، فيحفر له في الأرض، ثمّ يجاء بالمنشار فيقطع بنصفين ما يصرفه عن دينه، ويمشط بأمشاط الحديد ما دون عظمه من لحم وعصب، ما يصرفه عن دينه، ولُيتِمنَّ الله هذا الأمر حتّى يسير الراكب من صنعاء (١) إلى حضرموت لا يخشى إلّا الله، والذئب على غنمه، ولكنكم تعجلون\" (٢). ثمّ قال للكفّار: ﴿وَإِنْ تَنْتَهُوا﴾ عن الكفر بالله وقتال نبيّه ﴿فَهُوَ خَيْرٌ لَكُمْ﴾ ﴿وَإِنْ تَعُودُوا﴾ لحربه وقتاله ﴿نَعُدْ﴾ بمثل الوقعة التي أوقعت بكم يوم بدر. وقيل: وإن تعودوا للاستفتاح نعد لفتح محمد (٣)، ﴿وَلَنْ تُغْنِيَ عَنْكُمْ فِئَتُكُمْ شَيْئًا وَلَوْ كَثُرَتْ وَأَنَّ اللَّهَ مَعَ الْمُؤْمِنِينَ﴾ قرأ أهل المدينة والشام: (وَأَنَّ اللهَ) بفتح الألف، بمعنى: ولأن الله، وقيل: هو معطوف على قوله: ﴿وَأَنَّ اللَّهَ مُوهِنُ كَيْدِ الْكَافِرِينَ﴾ (٤) وقرأ الباقون بالكسر على الابتداء (٥)، واختاره أبو\n_________\n(١) صَنْعاء: أعظم مدينة في اليمن، وهي عاصمة الجمهورية اليمنية، وتعد من أقدم المدن في العالم، وهي اليوم أشهر من أن تُعَرَّف.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١٧٨).\n(٢) أخرجه البخاري باب علامات النبوة في الإسلام: ٦/ ٦١٩، بنحوه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٠٨ عن السدي بنحوه.\n(٤) الأنفال: ١٨\n(٥) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٧ قال: واختلفوا في ﴿وَإِنَّ اللَّهَ﴾ فقرأ المدنيان وابن عامر بفتح الهمزة وقرأ الباقون بكسرها.","vol":"13","page":56},{"text":"عبيد وأبو حاتم لأن في قراءة عبد الله (والله مَعَ المُؤْمَنَين) (١).\n\n<span data-type=\"title\" id=toc-1551>٢٠ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَوَلَّوْا عَنْهُ﴾\nأي: ولا تُدْبروا عن رسول الله - ﷺ - مخالفين (له ﴿وَأَنْتُمْ تَسْمَعُون﴾ أمره ونهيه.\nوقال ابن عباس) (٢) - ﵄ -: وأنتم تسمعون القرآن ومواعظه (٣).\n\n<span data-type=\"title\" id=toc-1552>٢١ </span>- قوله تعالى: ﴿وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا﴾\n(يعني المنافقين والمشركين الذين سمعوا كتاب الله بآذانهم فقالوا سمعنا) (٤) ﴿وَهُمْ لَا يَسْمَعُونَ﴾ يعني: لا يتّعظون بالقرآن ولا ينتفعون بسماعهم، فكأنهم لم يسمعوه على الحقيقة.\n\n<span data-type=\"title\" id=toc-1553>٢٢ </span>- قوله تعالى: ﴿إِنَّ شَرَّ الدَّوَابّ﴾\nيعني: أن شرّ ما دبّ على وجه الأرض من خلق الله ﴿عِنْدَ اللَّهِ﴾، قال الأخفش: كل محتاج إلى غذاء فهو دابة (٥).\n﴿الصُّمُّ الْبُكْمُ﴾ عن الحق فهم لا يسمعون ولا يقولون.\nقال ابن زيد: هم صم القلوب وبُكمها وعُميها! وقرأ: ﴿فَإِنَّهَا لَا\n_________\n(١) ذكره السمرقندي في \"بحر العلوم\" ٢/ ١٢، وأبو حيان في \"البحر المحيط\" ٤/ ٤٧٣ كلاهما عنه، وهي قراءة شاذة.\n(٢) من (ت) و(س).\n(٣) لم أعثر عليه حسب بحثي واطلاعي.\n(٤) من (ت).\n(٥) لم أجد من عزاه للأخفش ولكن وجدت عند أبي عبيدة في \"مجاز القرآن\" (ص ٢٨٥) قوله: كل آكل فهو دابة.","vol":"13","page":57},{"text":"تَعْمَى الْأَبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ﴾ (١) (٢).\nوقال ابن عباس وعكرمة: هم بنو عبد الدار بن قصي كانوا يقولون نحن صُمٌّ بُكم عُمّي عمّا جاء به محمد، فلا نسمعه ولا نجيبه، فقتلوا جميعًا بأُحد، وكانوا أصحاب اللواء (٣). ولم يسلم منهم إلّا رجلان مصعب بن عمير وسُويبط بن حَرملة. ﴿الَّذِينَ لَا يَعْقِلُونَ﴾ (أمر الله) (٤).\n\n<span data-type=\"title\" id=toc-1554>٢٣ </span>- ﴿وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا﴾\nصدقًا وإسلامًا ﴿لَأَسْمَعَهُمْ﴾ لرزقهم الفهم والعلم بالقرآن ﴿وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا﴾ عن القرآن ﴿وَهُمْ مُعْرِضُونَ﴾ عن الإيمان لعلم الله فيهم وحكمه عليهم بالكفر.\n\n<span data-type=\"title\" id=toc-1555>٢٤ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ﴾\nاختلفوا في قوله: ﴿لِمَا يُحْيِيكُمْ﴾: قال السدي: هو الإيمان يحييهم بعد موتهم. أي: كفرهم (٥).\nوقال مجاهد: هو للحق (٦). وقال قتادة: هو هذا القرآن فيه الحياة\n_________\n(١) الحج: ٤٦\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١١.\n(٣) إلى هنا أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٢ عن ابن عباس - ﵁ - مختصرا وعن عكرمة ٩/ ٢١١ بنحوه.\n(٤) من (ت).\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٣ عنه.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٣.","vol":"13","page":58},{"text":"والثقة والنجاة والعصمة في الدنيا والآخرة (١).\n(وقال ابن إسحاق: لما يحييكم: يعني الحرب، والجهاد التي أعزكم الله بها بعد الذل، وقوّاكم بها بعد الضعف، ومنعكم بها من عدوكم بعد القهر منهم لكم.) (٢)، وقال القتيبي: لما يحييكم: (لما يُبقيكم) (٣) يعني الشهادة، وقرأ قوله: ﴿بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ﴾ (٤) (٥) واللام في قوله (لما) بمعنى (إلى). ومعنى الاستجابة في هذِه الآية الطاعة، يدلُّ عليه ما\n[١٤٠٠] أخبرنا (أبو الحسن عبد الرحمن بن إبراهيم بن محمد النيسابوري (٦)، قال: أخبرنا) (٧) أبو عثمان عمرو بن عبد الله البصري، ثنا محمد بن عبد الوهاب (٨)، أخبرنا خالد بن مَخْلد (٩)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٤ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٤ عنه.\n(٣) من (ت) و(س).\n(٤) آل عمران: ١٦٩.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٤٤ عنه.\n(٦) أبو الحسن النيسابوري، ثقة.\n(٧) من (ت).\n(٨) أبو أحمد الفراء، ثقة عارف.\n(٩) خالد بن مخلد القطواني، أبو الهيثم البجلي مولاهم الكوفي (ت ٢١٣ هـ) وقيل بعدها.\nنسبة إلى قطوان موضع بالكوفة، قال أحمد: له أحاديث مناكير، وقال أبو حاتم: يكتب حديثه، وقال أبو داود: صدوق ولكنه يتشيع، وقال ابن معين: ما به بأس، وقال الأزدي: في حديثه بعض المناكير، وهو عندنا في عداد أهل الصدق، =","vol":"13","page":59},{"text":"حدثنا محمد بن جعفر (١)، قال (٢): حدثني العلاء بن عبد الرحمن (٣) عن أبيه (٤) عن أبي هريرة - ﵁ - قال: مرّ رسول الله - ﷺ - على أُبي بن كعب وهو قائم يصلّي فصاح له فقال: \"تعال (٥) يا أُبي\" فعجل أُبي في صلاته، ثمّ جاء إلى رسول الله - ﷺ -. قال: \"ما منعك يا أُبي أن تُجيبني إذ دعوتُك؟ أليس الله يقول: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ﴾ (٦) \" قال: لا جرم يا رسول الله لا تدعوني إلّا أجبتك، وإن كنت مصليا، قال: \"تحب أن أُعلمّك سورة لم ينزل في التوراة، ولا في الإنجيل، ولا في الزبور، ولا في القرآن مثلها؟ \" قال أُبي: نعم يا رسول الله. قال: \"لا تخرج من باب المسجد حتّى تعلمها\" والنبيّ - ﷺ - يمشي يريد أن يخرج من باب المسجد، فلما بلغ الباب ليخرج قال له أُبي: السورة يا رسول الله، فوقف فقال: \"نعم كيف تقرأ في صلاتك؟ \" فقرأ أُبي أُمّ القرآن. فقال رسول الله - ﷺ -: \"والذي نفسي بيده ما أُنزلت في\n_________\n= وذكره الساجي والعقيلي في الضعفاء، وذكره ابن حبان في الثقات.\nقال ابن حجر: صدوق يتشيع وله أفراد. انظر: \"التهذيب\" ٣/ ١١٦، و\"التقريب\" ١/ ٢٦٣.\n(١) ابن أبي كثير الأنصاري مولاهم المدني، ثقة.\n(٢) من (س).\n(٣) أبو شبل المدني، صدوق ربما وهم.\n(٤) أبو العلاء الحرقي، ثقة.\n(٥) من (ت).\n(٦) الأنفال: ٢٤","vol":"13","page":60},{"text":"التوراة، ولا في الإنجيل، ولا في الزبور، ولا في القرآن مثلها، وإنّها لهي السبع المثاني التي أتاني الله ﷿\" (١).\nقوله: ﴿وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ﴾، قال سعيد بن جبير: معناه يحول بين الكافر أن يؤمن، وبين المؤمن أن يكفر (٢)، وقال ابن عباس والضحاك: يحول بين الكافر وطاعته، ويحول بين المؤمن وبين معصيته (٣).\nوقال مجاهد: يحول بين المرء وقلبه فلا يعقل ولا يدري ما يعمل (٤)، وروى خُصَيف عنه قال: يَحُول (٥) بين قلب الكافر وأن\n_________\n(١) [١٤٠٠] الحكم على الإسناد:\nحسن، لحال القطواني وهو من مفرداته، وللحديث طرق أخرى حكم عليها أهل العلم بالصحة، فقد صححه الألباني في \"صحيح الترغيب والترهيب\" ٢/ ٨٥ (١٤٥٣).\nالتخريج:\nأخرجه أحمد في \"المسند\" ٢/ ٤١٢ - ٤١٣ حديث (١٧٤٥٢)، والترمذي باب: ما جاء في فضل فاتحة الكتاب ٨/ ١٧٨ وقال: هذا حديث حسن صحيح. وأخرج والبخاري في كتاب التفسير باب ما جاء في فاتحة الكتاب: ٨/ ١٥٦ نحوه من حديث أبي سعيد بن المعلى - ﵁ -.\nوبين ابن حجر \"فتح الباري\" ٨/ ١٥٧ أن القصة وقعت لأبي بن كعب ولأبي سعيد ابن المعلى وأن ذلك هو المتعين لاختلاف مخرج الحديثين واختلاف سياقهما. أهـ.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٥ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٥ عنهما.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٦ عنه.\n(٥) من (ت).","vol":"13","page":61},{"text":"يعمل خيرًا (١).\nوقال السدي: يحول بين الإنسان وقلبه فلا يستطيع أن يؤمن ولا أن يكفر إلا بإذنه (٢).\nوقال قتادة: معنى ذلك أنّه قريب من قلبه، ولا يخفى عليه شيء أظهره أو أسره. وهي كقوله ﷿: ﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ﴾ (٣) (٤) وقيل: هو أن القوم لما دعوا إلى القتال في تلك الحال الضعيفة ساءت ظنونهم، واختلجت (٥) صدروهم، فقيل لهم: قاتلوا في سبيل الله، واعلموا أن الله يحول بين المرء وبين ما في قلبه، فيبدّل الخوف أمنًا، والجُبن جُرأة. (٦) وقيل: يحول بينه وبين مراده، لأن الأجل حال دون الأمل، والتقدير منع من التدبير.\nوقرأ الحسن: (بين المرّ) بتشديد الراء من غير همزة (٧)، وقرأ الزهري: (بين المُرء) بضم الميم والهمزة (٨) وهي لغات صحيحة.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٦ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٦ عنه.\n(٣) ق: ١٦\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٧ عنه بنحوه.\n(٥) في الأصل: اختلفت. وما أثبته من (ت) و(س) وهو موافق لما في المصدر.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٤٥، ولم يعزه.\n(٧) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٤٧٧، والألوسي في \"روح المعاني\" ٩/ ١٩٢ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"المحتسب\" لابن جني ١/ ٢٧٦.\n(٨) المصادر السابقة.","vol":"13","page":62},{"text":"﴿وَأَنَّهُ إِلَيْهِ تُحْشَرُون﴾ فيجزيكم بأعمالكم، قال أنس بن مالك - ﵁ -: كان رسول الله - ﷺ - يكثر أن يقول: يا مقلّب القلوب ثبّت قلبي على دينك، فقلنا: يا رسول الله آمنّا بك فهل تخاف علينا؟ قال: \"إن قلب ابن آدم بين إصبعين من أصابع الرحمن يقلّبه كليف شاء إن شاء أقامه وإن شاء أزاغه\" (١). (والإصبع في اللغة الأثر الحسن، فمعنى قوله: بين إصبعين: بين أثرين من آثار الربوبية، وفيها الإزاغة والإقامة) (٢).\n(قال الشاعر (٣):\nصلاة وتسبيح وإعطاء سائل ... وذو رحم ينال منك وإصبع (٤)\n_________\n(١) الحكم على الإسناد:\nصحيح، أخرجه الترمذي باب ما جاء أن القلوب ...: (٢١٤٠)، قال: هذا حديث حسن، وصححه الألباني في \" صحيح ظلال الجنّة\" ١/ ١٠١ (٢٢٥).\nالتخريج:\nأخرجه البخاري في \"الأدب المفرد\" ١/ ٢٣٧، وأحمد في \"المسند\" ٣/ ١١٢ (٦٦١٠)، والطبراني في \"المعجم الكبير\" ١/ ٢٦١ (٧٥٩)، والحاكم في \"المستدرك\" ١/ ٧٠٧، وأخرجه مسلم من رواية عبد الله بن عمرو - ﵁ -، كتاب القدر، باب تصريف الله تعالى القلوب (٢٦٥٤).\n(٢) من (ت).\n(٣) كنانة بن عبد ياليل الثقفي.\nانظر: \"الموازنة بين البحتري وأبي تمام\" للآمدي (ص ١٦٥).\n(٤) المصدر السابق. والبيت فيه: صلاةٌ وتسبيحٌ وإعطاء نائلٍ وذو رحمٍ تناله منك إصبع.","vol":"13","page":63},{"text":"أي أثر حسن. وقال آخر (١):\nمَنْ يجعل الله عليه إصبعا ... في الخير أو في الشر يلقه معا (٢)\nفالإصبع أيضًا في اللغة الملك، فمعنى الحديث بين مملكتين من ممالكة، وهما الإزاغة والإقامة والتوفيق والخذلان (٣).\n_________\n(١) لبيد، نسبه له الزمخشري وابن منظور، وقال الزبيدي في \"تاج العروس\": قال الصَّاغانِيُّ: ليسَ الرَّجَزُ للَبيدٍ.\nانظر: \"أساس البلاغة\" ١/ ٣٤٧، \"لسان العرب\" لابن منظور ٨/ ١٩٢ (صبع)، \"تاج العروس\" للزبيدي ١١/ ٢٦٢.\n(٢) المراجع السابقة.\n(٣) تنبيه: هذا الاستشهاد والاستطراد من المصنف في تأويل معنى (بين أصبعين) على طريقة الأشاعرة في التأويل، أما موقف السلف في أمثال هذِه النصوص أنهم يثبتونها كما جاءت، من غير تأويل أو تشبيه، وقد فَصَّل ابن قتيبة في \"تأويل مختلف الحديث\" (ص ١٩٥) الرد على بعض هذِه الأقول التي أوردها المصنف، حيث قال: ونحن نقول إن هذا الحديث صحيح، وإن الَّذي ذهبوا إليه في تأويل الإصبع لا يشبه الحديث؛ لأنه ﵇ قال في دعائه: \"يا مقلب القلوب ثبت قلبي على دينك\". فقالت له إحدى أزواجه: أو تخاف يا رسول الله على نفسك؟ فقال: \"إن قلب المؤمن بين أصبعين من أصابع الله ﷿\". فإن كان القلب عندهم بين نعمتين من نعم الله تعالى، فهو محفوظ بتينك النعمتين، فلأي شيء دعا بالتثبيت، ولم احتج على المرأة التي قالت: له أتخاف على نفسك؟ بما يؤكد قولها، وكان ينبغي أن لا يخاف إذا كان القلب محروسا بنعمتين. فإن قال لنا: ما الإصبع عندك هاهنا؟ قلنا: هو مثل قوله في الحديث الآخر: \"يحمل الأرض على أصبع\" وكذا \"على أصبعين\" ولا يجوز أن تكون الإصبع هاهنا نعمة، وكقوله تعالى: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ =","vol":"13","page":64},{"text":"قال الشاعر (١):\nحدّثت نفسك بالوفاء ولم تكن ... للغدر خائنة مُغِلَ الإصبع (٢) \" (٣)\n\n<span data-type=\"title\" id=toc-1556>٢٥ </span>- قوله ﷿: ﴿وَاتَّقُوا فِتْنَةً﴾\nأي: اختبارا وبلاء يصيبكم، وقال ابن زيد: الفتنة الضلالة (٤). ﴿لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً﴾ اختلفوا في وجه قوله: ﴿لَا تُصِيبَنَّ﴾ من الإعراب، فقال أهل البصرة: قوله: (لا تصيبن) ليس بجواب ولكنّه نهي بعد نهي، فلو كان جوابًا ما دخلت النون.\nوقال أهل الكوفة: أمرهم ثمّ نهاهم، وفيه طرف من الجزاء، وإن كان نهيًا. كقوله: ﴿يَاأَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ﴾ (٥) أمرهم ثمّ نهاهم، وفيه تأويل الجزاء وتقديره: واتقوا فتنة إن لم تتقوها أصابتكم.\nوقال الكسائي: وقعت النون في الجزاء، ثم كان التحذير، ولو\n_________\n= بِيَمِينِهِ﴾ [الزمر: ٦٧]. ولم يجز ذلك، ولا نقول أصبع كأصابعنا، ولا يد كأيدينا، ولا قبضة كقبضاتنا، لأن كل شيء منه ﷿ لا يشبه شيئًا منا. أهـ.\n(١) للكلابيِّ، انظر: \"تاج العروس\" للزبيدي ١١/ ٢٦٣ (صبع).\n(٢) يقال فلان مُغِلَ الإصبع: إِذا كان خائنًا، والبيت ورد في كتب اللغة انظر: \"لسان العرب\" لابن منظور ٨/ ١٩٢ (صبع)، \"جمهرة اللغة\" لابن دريد ١/ ٣٧٤.\n(٣) من (ت) و(س).\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٨ عنه.\n(٥) النمل: ١٨.","vol":"13","page":65},{"text":"قلت: قم لا أغضب عليك، لم يكن فيه النون لأنّه جزاء محض (١).\nوقال الفراء: هو جزاء فيه طرف من النهي، كما تقول: انزل عن الدابة لا تطرحك، ولا تطرحنك، (فهذا جواب الأمر بلفظ النهي، ومعناه: إن تنزل عنه لا يطرحنّك) (٢).\nقال ابن عباس - ﵄ -: نزلت هذِه الآية في أصحاب النبيّ - ﷺ - خاصة، وقال: أمر الله تعالى المؤمنين أن لا يقروا المنكر بين أظهرهم، فيعمَّهم الله بالعذاب (٣).\nوقال الحسن: نزلت في عليّ وعمار وطلحة والزبير - ﵃ - (٤)، وقال\nالزبير: لقد قرأنا هذِه الآية زمانا، وما أرانا من أهلها، فإذا نحن المعنيون بها: ﴿وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً﴾. فخُلِّفنا حتّى أصابتنا خاصّة (٥).\nقال السدي: هذِه نزلت في أهل بدر خاصّة، فأصابتهم (٦) يوم الجمل، فاقتتلوا (٧).\n_________\n(١) لم أعثر عليه حسب بحثي واطلاعي.\n(٢) من (ت) انظر: \"معاني القرآن\" الفراء ١/ ٤٠٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٨ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٨ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٨ عنه من طريقين، جمع بينهما المصنف في سياق واحد.\n(٦) في الأصل:: فأصابهم. وما أثبته من (س)، وهو موافق لما في المصدر.\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٨ عنه.","vol":"13","page":66},{"text":"وقال عبد الله بن مسعود - ﵁ - ما منكم من أحد إلّا هو مشتمل على فتنة، إنّ الله يقول: ﴿أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾ (١) فأيّكم استعاذ فليستعذ بالله من مضلّات الفتن (٢).\n[١٤٠١] وأخبرنا ابن هَمِرْدان (٣) قال: أخبرنا ابن يوسف (٤)، قال: حدثنا ابن يزيد (٥)، قال: حدثنا هشام بن عبيد الله (٦) حدثنا أبو أُمية (٧) عن عبد الله بن لَهِيعة (٨) عن يزيد بن أبي حبيب (٩)، عمن ذكر (١٠) عن حذيفة بن اليمان - ﵁ - (١١)، قال: قال رسول الله - ﷺ -: \"يكون بين أناس من أصحابي أشياء يغفرها الله لهم بصحبتهم\n_________\n(١) الأنفال: ٢٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢١٨ - ٢١٩ عنه.\n(٣) لم أجده.\n(٤) علي بن محمد بن عمير، لم أجده.\n(٥) إسحاق ابن إبراهيم، لم أجده.\n(٦) السني الفقيه، قال أبو حاتم، صدوق، وضعفه ابن حبان.\n(٧) أبو أمية المصري، ثقة، فقيه، حافظ.\n(٨) أبو عبد الرحمن المصري، صدوق خلط بعد احتراق كتبه، ورواية ابن المبارك، وابن وهب عنه أعدل من غيرهما.\n(٩) سويد الأزدي، ثقة فقيه وكان يرسل.\n(١٠) صرح ابن حجر في \"المطالب العالية\" ١٢/ ٤٥، والذهبي في \"ميزان الاعتدال\" ٦/ ٥٢٢ باسمه فقالا: هو أبو الخير، وهو: مرثد بن عبد الله اليَزني، أبو الخير (ت ٩٠ هـ). قال ابن حجر في \"تقريب التهذيب\" ٢/ ١٦٨: ثقة فقيه.\n(١١) الصحابي المشهور.","vol":"13","page":67},{"text":"إياي، يستنّ بهم فيها أناس من بعدهم يدخلهم الله بها النار\" (١).\n[١٤٠٢] وبإسناده عن هشام (٢)، حدثنا جرير (٣) عن يحيى بن عبيد الله (٤)، عن أبيه (٥)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"لا تقوم الساعة حتّى تأتيَ فتنة عمياء مظلمة، المضطجع فيها خير من الجالس، والجالس فيها خير من القائم، والقائم فيها خير من الماشي، والماشي فيها خير من الساعي\". فقال رجل من\n_________\n(١) [١٤٠١] الحكم على الإسناد:\nفيه من لم أجده وابن لهيعة ضعيف. وللحديث طرق أخرى\nلكنها ضعيفة، حكم عليه بذلك البوصيري في \"إتحاف الخيرة المهرة\" ٧/ ٣٣٨ قال: ضعيف؛ لضعف ابن لَهِيعَة، وأخرجه الطبراني في \"المعجم الأوسط\" ٣/ ٣٠٠.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٣٣: وفيه إبراهيم بن أبي الفياض، قال ابن يونس: يروي عن أشهب مناكير قلت: وهذا مما رواه عن أشهب. أهـ.\nأخرجه ابن عساكر في \"تاريخ دمشق\" عن علي - ﵁ - مختصرا، وحكم المُناوِي في \"التيسير بشرح الجامع الصغير\" ١/ ٤٥٥ على إسناده بالضعف.\nالتخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ٣/ ٣٠٠، وأبو نعيم في \"تاريخ أصبهان\" ٢/ ١٢٥، والذهبي في \"سير أعلام النبلاء\" للذهبي ٩/ ٩٥، وابن حجر العسقلاني في \"المطالب العالية\" ٤/ ٣٣٦، جميعهم من طريق ابن لهيعة، بنحوه. وأخرجه ابن عساكر في \"تاريخ دمشق\" ٥٤/ ٤١٣ عن محمد بن الحنفية عن أبيه - ﵁ - مختصرا.\n(٢) السني الفقيه، قال أبو حاتم: صدوق، وضعيف ابن حبان.\n(٣) أبو عبد الله الرازي، ثقة صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٤) التيمي المدني، متروك وأفحش الحاكم فرماه بالوضع.\n(٥) أبو يحيى التيمي المدني، مقبول.","vol":"13","page":68},{"text":"أصحاب رسول الله - ﷺ -: يا رسول الله إن أدركتني وأنا أسعى قال: \"فامش\"، قال: أفرأيت إن أدركتني وأنا أمشي. قال: \"فقم\"، قال: أفرأيت إن أدركتني وأنا قائم. قال: \"فاجلس\"، قال: أفرأيت إن أدركتني وأنا جالس. قال: \"فقل هكذا بيدك -وضم يديه إلى جسده- حتّى تكون عبد الله المظلوم، ولا تكون عبد الله الظالم\" (١)\n[١٤٠٣] وبإسناده عن جرير (٢)، عن يزيد بن أبي زياد (٣)، عن (يزيد بن) الأصم (٤)، عن حذيفة - ﵁ - قال: أتتكم فتن كقطع الليل المظلم، يهلك فيها كل شجاع بطل، وكل راكب مُوضِع، وكل خطيب مُصقع (٥). ﴿وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾\n_________\n(١) [١٤٠٢] الحكم على الإسناد:\nجدا، فيه يحيى بن عبيد الله متروك، وفيه هشام بن عبيد الله، ضعفه ابن حبان.\nالتخريج:\nأخرجه البخاري مختصرا في المناقب: باب علامات النبوة في الإسلام (٣٦٠١)، وفي الفتن: باب: تكون فتنة القاعد فيها خير من القائم (٧٠٨١) و(٧٠٨٢)، ومسلم في الفتن: باب: نزول الفتن كمواقع القطر (٢٨٨٦)، عن أبي هريرة رفعه بلفظ: ستكون فتن القاعد فيها خير من القائم، والقائم فيها خير من الماشي، والماشي فيها خير من الساعي، من تشرف لها تستشرفه، فمن وجد ملجأ أو معاذا، فليعذ، به.\n(٢) ثقة صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٣) أبو عبد الله الكوفي، ضعيف كبر فتغير وصار يتلقن، وكان شيعيًا.\n(٤) في الأصل: زيد. وما أثبته من (س) وهو موافق لما المصادر، وهو ابن الأصم لأن الأصم لقب والده. واسمه عمرو بن عبيد، ثقة.\n(٥) [١٤٠٣] الحكم على الإسناد:\nضعيف، فيه هشام بن عبيد الله سبقت ترجمته وقول ابن حبان: لا يحتج به، وفيه =","vol":"13","page":69},{"text":"<span data-type=\"title\" id=toc-1557>٢٦ </span>- قوله ﷿: ﴿وَاذْكُرُوا﴾\nيا معشر المهاجرين ﴿إِذْ أَنْتُمْ قَلِيلٌ﴾ في العدد ﴿مُسْتَضْعَفُونَ فِي الْأَرْضِ﴾ أرض مكّة في عنفوان الإسلام ﴿تَخَافُونَ أَنْ يَتَخَطَّفَكُمُ﴾ يذهب بكم ﴿النَّاسُ﴾ كفّار مكّة، وقال وهب: فارس والروم (١). ﴿فَآوَاكُمْ وَأَيَّدَكُمْ بِنَصْرِهِ﴾ إلى المدينة ﴿وَأَيَّدَكُمْ بِنَصْرِهِ﴾ يوم بدر أيدكم بالأنصار، وأمدّكم بالملائكة ﴿وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ﴾ يعني الغنائم أحلها لكم، ولم يحلها لأحد قبلكم ﴿لَعَلَّكُمْ تَشْكُرُونَ﴾. قال قتادة: كان هذا الحي من العرب أذلَّ الناس ذلا، وأشقاه عيشًا، وأجوعه بطنًا، وأعراه جلودًا، وأبينَه ضلالا، من عاش منهم عاش شقيًا، ومن مات منهم رُدِّي في النار، معكوفين (٢) على رأس\n_________\n= يزيد بن أبي زياد أيضًا سبقت ترجمته وقول ابن حجر عنه: ضعيف كبر فتغير، وصار يتلقن، وكان شيعيا.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١٤/ ١٣ حديث (٣٨١٢١) عن محمد بن فضيل به، والحاكم في \"المستدرك\" ٤/ ٥٧٤ مطولًا عن حذيفة، وقال: صحيح الإسناد ولم يخرجاه، ووافقه الذهبي.\nوالراكب الموضع: المسرع في الفتنة الساعي فيها يقال: أوضع الراكب إيضاعا ووضع لغة.\nوالخطيب المصقع: هو الَّذي لا يرتج عليه ولا يتتعتع في كلامه يريد بالخطيب الداعي إلى الفتنة وأصله من الصقع وهو رفع الصوت ومتابعته.\nانظر: \"غريب الحديث\" للخطابي ٢/ ٤٩٩.\n(١) أخرجه الطبري في \"جامع البيان\" ١٣/ ٤٧٨ عنه.\n(٢) في الأصل: ملعونين. وما أثبته من (س) وهو موافق لما في الدر \"المنثور =","vol":"13","page":70},{"text":"الحجرين الأشدين: فارس، والروم، يؤكلون ولا يأكلون، وما في بلادهم شيء عليه (١) يحسدون، والله ما نعلم (فيها قبيلا من حاضر أهل الأرض يومئذ كانوا أشر (٢) منزلا منهم، حتّى جاء الله ﷿ بالإسلام، فمكّن به) (٣) في البلاد، ووسعبه في الرزق، وجعلكم به ملوكًا على رقاب الناس، وبالإسلام أعطى الله ما رأيتم، فاشكروا نعمه، فإن ربكم منعم يحبّ الشكر، وأهل الشكر في مزيد من الله تعالى (٤).\n_________\n= للسيوطي\" ٧/ ٨٨، وفي \"جامع البيان\" للطبري ١٣/ ٤٧٨، \"تفسير القرآن العظيم\" لابن كثير ٤/ ٣٥: مَكْعُومِين. جاء في \"القاموس المحيط\" (ص ١٤٩١): كَعَمَ البعيرَ كمَنَعَ فهو مَكْعومٌ وكَعِيمٌ: شُدَّ فاهُ لئلَّا يَعَضَّ أو يأكُلَ. أهـ.\nولعله الصواب المناسب لسياق المعنى في الأثر.\n(١) من (ت).\n(٢) في الأصل: شرا. وما أثبته من (س) وهو موافق لما في المصادر.\n(٣) من (ت) و(س).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٣/ ٤٧٨ عنه بنحوه.","vol":"13","page":71},{"text":"<span data-type=\"title\" id=toc-1558>٢٧ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ﴾\nالآية. قال عطاء بن أبي رباح: حدّثني جابر بن عبد الله ﵄ أن أبا سفيان خرج من مكّة، فأتى جبريل ﵇ النبي - ﷺ - فقال: إنّ أبا سفيان في مكان كذا وكذا. فقال النبيّ - ﷺ - لأصحابه: \"إنّ أبا سفيان في مكان كذا وكذا، فاخرجوا إليه واكتموا\" قال: فكتب إليه رجل من المنافقين إن محمدًا يريدكم فخذوا حذركم. فأنزل الله هذِه الآية (١)، وقال السدي: كانوا يسمعون الشيء من النبيّ - ﷺ - فيفشونه حتّى يبلغ المشركين (٢).\nوقال الزهري والكلبي: نزلت هذِه الآية في أبي لبابة الأنصاري - ﵁ - من بني عوف بن مالك وذلك أن رسول الله - ﷺ - حاصر يهود بني قريظة إحدى وعشرين ليلة، فسألوا رسول الله - ﷺ - الصلح على ما صالح عليه إخوانهم من بني النضير على أن يسيروا إلى إخوانهم إلى أَذْرِعات (٣)\n_________\n(١) حديث ضعيف جدا. كما نص على ذلك الشيخ أحمد شاكر في حاشية \"جامع البيان\" للطبري ١٣/ ٤٨٠ قال: فيه محمد المحرم وهذا خبر ضعيف جدًا، لضعف محمد المحرم، وهو متروك الحديث.\nوقد ذكر الخبر ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٥٦، ثم قال: هذا الحديث غريب جدًّا، وفي سنده وسياقه نظر.\nوأخرجه الطبري في \"جامع البيان\" ٩/ ٢٢١.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٢ عنه.\n(٣) أَذْرِعَاتُ: اتفق المتقدمون على أنها بالشام، واختلف في تحديد موقعها فقيل إنها من البَلْقَاء، وقائل إنها من حَوْرَان، وهي اليوم قرية من عمل حوران، داخل =","vol":"13","page":72},{"text":"وأَريحَا (١) من أرض الشام، فأبى أن يعطيهم ذلك رسول الله - ﷺ - إلَّا أن ينزلوا على حكم سعد بن معاذ، فأبوا وقالوا: أرسل إلينا أبا لبابة بن عبد المنذر وكان مناصحًا لهم، لأن عياله وماله وولده كانت عندهم، فبعثه رسول الله - ﷺ - فأتاهم فقالوا: يا أبا لبابة ما ترى أننزل على حكم سعد بن معاذ؟ فأشار أبو لبابة بيده إلى حلقه أنّه الذبح فلا تفعلوا. قال أبو لبابة: والله ما زالت قدماي من مكانهما حتّى عرفت أني قد خنت الله ورسوله، فنزل فيه: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ﴾ فلمّا نزلت هذِه الآية شد نفسه على سارية من سواري المسجد، وقال: والله لا أذوق طعامًا ولا شرابًا حتّى أموت أو يتوب الله عليّ، فمكث سبعة أيام لا يذوق فيها طعامًا ولا شرابًا حتّى خرّ مغشيًّا عليه، ثمّ تاب الله عليه، فقيل له: يا أبا لبابة قد تيب عليك. قال: لا (٢) والله لا أحلّ نفسي حتّى يكون رسول الله - ﷺ - هو الَّذي حلّني فجاءه (٣) فحله بيده، ثمّ قال أبو لبابة: إن مَنْ تمام توبتي أن أهجر دار قومي التي أصبت فيها الذنب، وأن أنخلع من مالي، قال النبي\n_________\n= حدود الجمهورية السورية.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٢٢).\n(١) أَرِيحَا إحدى المدن الفلسطينية، وهي من المدن المعروفة قديما؛ سميت فيما قيل باريحا بن مالك بن أرفخشد بن سام بن نوح ﵇، وهي تبعد اليوم عن القدس بنحو ٣٥ كيلومتر.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٦٥.\n(٢) من (س).\n(٣) من (ت).","vol":"13","page":73},{"text":"- ﷺ -: \"يجزيك الثلث أن تصدق به\" (١).\nوقال المغيرة بن شعبة - ﵁ -: نزلت هذِه الآية في قتل عثمان بن عفان - ﵁ - (٢).\nقال محمد بن إسحاق: معنى الآية: لا تظهروا له من الحق بما يرضى به منكم، ثمّ تُخالفونه في السر إلى غيره (٣).\nوقال ابن عباس - ﵄ -: لا تخونوا الله بترك فرائضه، والرسول بترك سننه (٤).\n﴿وَتَخُونُوا أَمَانَاتِكُمْ﴾ قال السدي: إذا خانوا الله والرسول فقد خانوا أماناتهم (٥). وعلى هذا التأويل يكون قوله: ﴿وَتَخُونُوا﴾: نصبًا على جواب النهي، (والعرب تنصب جواب النهي بالواو) (٦)، قالوا كما\n_________\n(١) أخرجه الواقدي في \"المغازي\" ٢/ ٥٠٦ عَن السّائِبِ بن أَبي لبابة وعن مَعْمر عن الزهري، وأخرج طرفا منه الطبري في \"جامع البيان\" ٩/ ٢٢١ عن الزهري وهي رواية صحيحة إلى الزهري لكنها مرسلة، وعن عبد الله بن أبي قتادة، وأخرج البيهقي في \"دلائل النبوة\" ٥/ ٢٧٠ الرواية مطولة عن الزهري، وعن موسى بن عقبة، وعن ابن إسحاق، وقال الهيثمي في \"مجمع الزوائد\" ٦/ ١٣٦: وقد رُوي من حديث عائشة - ﵂ - طرف من قصة أبي لبابة في حديث طويل: رواه أحمد وفيه محمد بن عمرو بن علقمة وهو حسن الحديث وبقية رجاله ثقات، وقد حسن الألباني حديث عائشة - ﵂ - في \"سلسلة الأحاديث الصحيحة\" ١/ ١٠٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٢ عنه.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٦٨٤ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٣ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٢ عنه.\n(٦) من (ت).","vol":"13","page":74},{"text":"تنصبه بالفاء. وقيل: هو نصب على الظرف (١). كقول الشاعر (٢):\nلا تَنْهَ عَنْ خلُقٍ وَتَأْتِيَ مِثْلَهُ ... عَارٌ عَلَيْكَ إِذَا فَعَلْتَ عَظِيمُ (٣)\nوقال الأخفش: هو عطف على ما قبله من النهي، تقديره: ولا تخونوا أماناتكم (٤). وقرأ مجاهد: (أمانَتِكم) واحدة (٥). واختلفوا في معنى هذِه الأمانة، فقال ابن عباس: هو ما يخفى عن أعين الناس من فرائض الله ﷿، والأعمال التي ائتمن الله سبحانه عليها العباد يقول لا تنقصوها (٦).\nوقال ابن زيد: معنى الأمانات هاهنا الدين، وهؤلاء المنافقون ائتمنهم الله على دينه فخانوه، إذ أظهروا الإيمان وأسرّوا الكفر (٧).\n_________\n(١) كذا في النسخ والصواب: الصرف. قال: الفراء في \"معاني القرآن\" ١/ ٤٠٨: إن شئت جعلتها جزما على النهي، وإن شئت جعلتها صرفا ونصبتها.\n(٢) البيت وُجِدَ في عدة قصائد، ولذا اختلفوا في قائله كما نوه بذلك البغدادي في \"خزانة الأدب\" للبغدادي ٥/ ٥٦٧، إلا أنه قال: والمشهور أنه من قصيدة لأبي الأسود الدؤلي، ثم ساق القصيدة برمتها.\n(٣) انظر: \"خزانة الأدب\" للبغدادي ٥/ ٥٦٧، \"لسان العرب\" لابن منظور ٧/ ٤٤٧ (عظظ).\n(٤) لم أعثر عليه.\n(٥) ذكره الزمخشري في \"الكشاف\" ٢/ ٥٧٤، وابن عطية في \"المحرر الوجيز\" ٢/ ٥١٨ كلاهما عنه.\nوهي قراءة شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٤).\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٣ عنه بنحوه.\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٣ عنه.","vol":"13","page":75},{"text":"قال قتادة: اعلموا أنّ دين الله، فأدّوا إلى الله ما ائتمنكم عليه من فرائضه وحدوده، ومَنْ كانت عليه أمانة فليؤدها إلى الذي ائتمنه عليها (١). ﴿وَأَنْتُمْ تَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1559>٢٨ </span>- قوله: ﴿وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ﴾\nالتي هي عند بني قريظة ﴿فِتْنَةٌ وَأَنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1560>٢٩ </span>- قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ تَتَّقُوا اللَّهَ﴾\nبطاعته وترك معصيته واجتناب خيانته ﴿يَجْعَلْ لَكُمْ فُرْقَانًا﴾ قال مجاهد: مخرجًا في الدنيا والآخرة (٢).\nوقال مقاتل بن حيان: مخرجًا في الدين من الشبهات (٣).\nوقال عكرمة: نجاة (٤). وقال الضحاك: بيانًا (٥).\nوقال مقاتل: منفذًا (٦). وقال الكلبي: نصرًا (٧).\nوقال ابن إسحاق: فصلا بين الحق والباطل، يظهر الله به حقكم، ويطفئ به باطل مَنْ خالفكم (٨).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٤٨ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٥ عنه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٤٩ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣/ ٣٤٩ عنه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٩/ ٢٢٥ عنه.\n(٦) لم أعثر عليه.\n(٧) لم أعثر عليه.\n(٨) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٦ عنه.","vol":"13","page":76},{"text":"وقال ابن زيد: فرقانا يفرق في قلوبهم بين الحق والباطل حتّى يهتدوا به ويعرفوه (١). والفرقان مصدر كالرحجان والنقصان. تقول: فرقت بين الشيء والشيء أفرق بينهما فرقًا وفرقانا وفروقا. ﴿وَيُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ﴾ ويمحو عنكم ما سلف من ذنوبكم ﴿وَيَغْفِرْ لَكُمْ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ﴾.\n\n<span data-type=\"title\" id=toc-1561>٣٠ </span>- قوله ﷿: ﴿وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا﴾ الآية\nهذِه الآية معطوفة على قوله: ﴿وَاذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ﴾ (٢) واذكر ﴿وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا﴾ ﴿وَإِذْ قَالُوا اللَّهُمَّ﴾ (٣) لأن هذِه السورة مدنية. وهذا القول والمكر إنما كانا بمكة، ولكن الله ذكرهم بالمدينة كقوله: ﴿إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ﴾ (٤) وكان هذا المكر على ما ذكره ابن عباس - ﵄- وغيره من المفسّرين أن قريشًا لمّا أسلمت الأنصار، فرقوا أن يتفاقم أمر رسول الله - ﷺ -، فاجتمع نفر من مشايخهم (٥) وكبارهم في دار الندوة، فتشاوروا في أمر رسول الله - ﷺ -، وكانت رؤوسهم: عُتْبة وشيبة ابني ربيعة، وأبا جهل، وأبا سفيان، وطُعَيْمة بن عدي، والنضر بن الحارث، وأبا البَخْتَرِي بن هشام، وزَمْعَة بن الأسود، وحَكِيم بن حزام، ونُبَيْها ومُنُبّها ابني\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" عنه ٢/ ٣١١ عنه.\n(٢) الأنفال: ٢٦.\n(٣) الأنفال: ٣٢.\n(٤) التوبة: ٤٠.\n(٥) من (ت) وفي الأصل: شجعانهم.","vol":"13","page":77},{"text":"الحجاج، وأُميّة بن خلف، فاعترضهم إبليس في صورة شيخ، فلما رأوه قالوا: من أنت؟ قال: أنا شيخ من نجد سمعت باجتماعكم فأردت أن أحضر معكم، ولن تعدموا مني رأيا ونصحا، قالوا: أُدُخل فدخل. فقال أبو البختري: أمّا أنا فأرى أن تأخذوا محمدا وتحبسوه في بيت، وتُشدِدوا وثاقه وتَسُدُّوا عليه باب البيت غير كُوَّة تلقون إليه طعامه وشرابه، وتتربصون به ريب المنون حتى يهلك فيه كما هلك من كان قبله من الشعراء: زهير والنابغة، وإنّما هو كأحدهم. فصرخ عدو الله إبليس الشيخ النجدي وقال: بئس الرأي رأيتم، تعمدون إلى رجل له فيكم آصرة، وقد سمع به مَنْ حولكم تحبسونه، فيوشك صَفُوه أن يثبوا عليكم، ويقاتلوكم عنه حتّى يأخذوه (من أيديكم) (١) ويمنعوه منكم، قالوا: صدق الشيخ. فقال هشام بن عمرو من بني عامر بن لؤي: أمّا أنا فأرى أن تحملوه على بعير، فتخرجوه من بين أظهركم، فلا يضركم ما صنع، وأين وقع إذا غاب عنكم، واسترحتم (وفرغنا منه، وأصلحنا أمرنا وألفتنا كما كانت) (٢)، وكان أمره في غيركم. فقال إبليس: بئس الرأي رأيتم؛ تعمدون إلى رجل قد أفسد سفهاءكم فتخرجونه إلى غيركم، فيفسدهم كما أفسدكم، ألم تروا حلاوة قوله، وطلاوة لسانه، وأخذ القلوب ما يسمع من حديثه؟ والله لئن فعلتم، ثمّ استعرض العرب\n_________\n(١) من (س).\n(٢) من (ت).","vol":"13","page":78},{"text":"لتجتمعن عليه، ثم ليأتين إليكم فيخرجكم من بلادكم، ويقتل أشرافكم. قالوا: صدق والله الشيخ. فقال أبو جهل: والله لأشيرن عليكم برأي ما أرى غيره، إني أرى أن تأخذوا من كل بطن من قريش غلامًا وسيطًا، ثمّ يُعطى كل واحد منهم سيفًا صارمًا، ثمّ يضربوه ضربة رجل واحد، فإذا قتلوه تفرق دمّه في القبائل كلّها، ولا أظن هذا الحي من بني هاشم يقوون على حرب قريش كلّها، وإنهم إذا رأوا ذلك قبلوا العقل، فتؤدّي قريش ديته واسترحنا، فقال إبليس: صدق هذا الفتى، وهو أجودكم رأيًا، القول ما قال، لا رأي غيره، فتفرقوا على قول أبي جهل وهم مجمعون له، فأتى جبريل ﵇ النبيّ - ﷺ - وأخبره بذلك، وأمره أن لا يبيت في مضجعه الذي كان يبيت فيه، وأذِن الله تعالى له عند ذلك بالخروج إلى المدينة، فأمر رسول الله -ﷺ- عليّ بن أبي طالب - ﵁ - فنام في مضجعه، وقال: تسجَّ ببردي فإنّه لن يخلص إليك منهم أمر تكرهه، ثمّ خرج النبيّ - ﷺ - فأخذ قبضة من تراب، فأخذ الله أبصارهم عنه، وجعل يثير التراب على رؤوسهم، وهو يقرأ ﴿إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا﴾ إلى قوله: ﴿فَهُمْ لَا يُبْصِرُونَ﴾ (١) ومضى إلى الغار من ثور (٢)، فدخله هو وأبو بكر، وخلّف عليّا بمكّة حتّى يؤدّي عنه الودائع التي قبله، وكانت الودائع توضع عنده لصدقه\n_________\n(١) يس: ٨ - ٩\n(٢) جَبَل ثَوْر: جبل يقع جنوب مكة، وهو جبل عال يُرى من جميع نواحيها المرتفعة، وهو اليوم داخل حدود النطاق العمراني لمكة حفظها الله.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٧٢).","vol":"13","page":79},{"text":"وأمانته، وبات المشركون يحرسون عليًّا - ﵁ -، وهو على فراش رسول الله - ﷺ - يحسبون أنّه النبيّ - ﷺ -، فلمّا أصبحوا ثاروا إليه فرأوا عليًّا، وقد ردّ الله مكرهم وما ترك منهم رجلا إلاّ وضع على رأسه التراب، فقالوا: أين صاحبك؟ قال: لا أدري فاقتصوا أثره (١) وأرسلوا في طلبه، فلما بلغوا الجبل، فمروا بالغار فرأوا على بابه نسج العنكبوت، وقالوا: لو دخل هاهنا لم يكن نسيج العنكبوت على بابه، فمكث فيه ثلاثة أيام، ثمّ قدم المدينة فذلك قوله: ﴿وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا﴾ (٢).\n﴿لِيُثْبِتُوكَ﴾ قال ابن عباس - ﵄- ومجاهد ومِقْسم والسدي: ليوثقوك (٣). وقال قتادة: ليشدوك وثاقًا (٤).\n_________\n(١) في (ت): في إثره.\n(٢) أخرجه ابن هشام في \"السيرة النبوية\": ١/ ٤٨٠ عن ابن إسحاق، بإسناده عن عبد الله بن عباس - ﵄ -، وساق الخبر وفيه اختلاف يسير عما ذكره المصنف، قال أحمد شاكر في حاشية \"جامع البيان\" للطبري ١٣/ ٤٩٥: ومما اعترض به على هذا الخبر أن آية سورة الطور، آية مكية، نزلت قبل الهجرة بزمان، وسياق ابن إسحاق للآية بعد الخبر، يوهم أنها نزلت ليلة الهجرة، أو بعد الهجرة، وهذا لا يكاد يصح. أهـ. ويقصد أحمد شاكر الآية (٣٠) من سورة الطور قوله تعالى: ﴿أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (٣٠)﴾، وقد نص ابن إسحاق أنها نزلت بعد تلك الحادثة كما في سياق القصة عند ابن هشام \"جامع البيان\" للطبري ولم يذكرها المصنف في القصة التي ساقها.\n(٣) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٦٨٨ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٦ عنه.","vol":"13","page":80},{"text":"وقال عطاء وعبد الله بن كثير: ليسجنوك (١). وقال أبان بن تغلب وأبو حاتم: ليثخنوك بالجراحات والضرب (٢)، وأنشد (٣):\nفَقلتُ ويْحَكَ ماذا فِي صَحيفتكُمْ ... قالوا الخَليفَةُ أمْسَى مُثْبَتًا وجِعَا (٤)\nوقيل: معناه ليسحروك (٥).\nوروى ابن جريج (٦)، عن عطاء (٧) عن عبيد بن عمير (٨) عن المطلب ابن أبي وداعة (٩) - ﵁ -، أن أبا طالب قال لرسول الله - ﷺ - هل تدري ما (ائتمر بك) (١٠) قومك؟ (قال: \"نعم يريدون أن يسحروني، أو\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٦ عنهما.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٣٩٧ عنهما.\n(٣) البيت ليزيد بن معاوية قاله عندما جاءه الخبر بوفاة معاوية - ﵁ -.\nانظر: \"تاريخ الرسل والملوك\" للطبري ٤/ ٢٤٢.\n(٤) كذا أورده المصنف وهو في أكثر المصادر: قلنا لك الويل ماذا في. . .\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ١٧/ ٢١٠، \"نهاية الأرب في فنون الأدب\" للنويري ٢٠/ ٢٣٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٦ - ٢٢٧ عنه.\n(٦) ثقة فقيه فاضل، كان يدلس ويرسل.\n(٧) ابن أبي رباح، ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٨) أبو عاصم الليثي، من كبار التابعين، مجمع على ثقته.\n(٩) المطلب بن أبي وداعة الحارث بن صبيرة بن صعيد السهمي، أبو عبد الله.\nأمه أروى بنت الحارث بن عبد المطلب بنت عم النبي - ﷺ -، صحابي أسلم يوم الفتح، ونزل المدينة، ومات بها. انظر: \"الاستيعاب\" ٣/ ١٤٠٢، و\"الإصابة\" ٦/ ١٣٢.\n(١٠) في الأصل: ما تميز به. وما أثبته من (ت) وهو موافق لما في المصادر.","vol":"13","page":81},{"text":"يقتلوني، أو يخرجوني\" فقال: مَنْ أخبرك بهذا؟ قال: \"ربّي! \") (١) قال: نِعم الرب ربّك فاستوصِ به خيرًا! فقال رسول الله - ﷺ -: \"أنا استوصي به؟ ! بل هو يستوصي بي خيرًا\" (٢).\nوقرأ (٣) إبراهيم النخعي (ليُبيِّتُوك) من البيات (٤).\n_________\n(١) من (ت).\n(٢) الحكم على الإسناد:\nضعيف لتدليس ابن جريج وقد عنعنه، وللحديث طريق ثانية فقد أخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٧ قال: حدثنا القاسم قال، حدثنا الحسين، قال حدثني حجاج، قال ابن جريج، قال عطاء. وقول ابن جريج: قال عطاء لا تنفي التدليس، فقد أورد الحافظ ابن حجر في \"تهذيب التهذيب\" (٦ - ٣٥٩) عن جعفر بن عبد الواحد عن يحيى بن سعيد، إذا قال ابن جريج: حدثني فهو سماع وإذا قال: أخبرني فهو قراءة، وإذا قال: قال فهو شبه الريح. أهـ. وللحديث طريق ثالث عند ابن أبي حاتم في تفسيره، حيث صرح ابن جريج بالسماع من عطاء، قال ابن جريج: أخبرني عطاء عن عبيد بن عمير أن أبا طالب. . . وذكره، ولكن هذِه الرواية مرسلة. وقد أعلَّ ابن كثير هذِه الرواية في \"تفسير القرآن العظيم\" ٧/ ٥٩ فقال: وذِكْرُ أبي طالب في هذا غريب جدا، بل منكر؛ لأن هذِه الآية مدنية، ثم إن هذِه القصة واجتماع قريش على هذا الائتمار والمشاورة على الإثبات أو النفي أو القتل، إنما كان ليلة الهجرة سواء، وكان ذلك بعد موت أبي طالب بنحو من ثلاث سنين لما تمكنوا منه واجترؤوا عليه بعد موت عمه أبي طالب، الذي كان يحوطه وينصره ويقوم بأعبائه. أهـ.\nوأخرجه الطبري في \"جامع البيان\" ٩/ ٢٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٦٨٨.\n(٣) في الأصل: وقال. وما أثبته من (ت) وهو موافق لما في المصادر.\n(٤) ذكره الزمخشري في \"الكشاف\" ٢/ ٥٧٦ وابن عادل الدمشقي في \"اللباب\" ٣/ ١٧١، كلاهما عنه. وهي قراءة شاذة.","vol":"13","page":82},{"text":"﴿أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ﴾ قال الحسن: ويقولون ويقول الله (١)، وقال الضحاك: ويصنعون ويصنع الله (٢) ﴿وَاللَّهُ خَيْرُ الْمَاكِرِينَ﴾ حيث استنقذك منهم وأهلكهم.\n\n<span data-type=\"title\" id=toc-1562>٣١ </span>- قوله ﷿: ﴿وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا قَالُوا﴾\nيعني: النضر بن الحارث ﴿قَدْ سَمِعْنَا لَوْ نَشَاءُ لَقُلْنَا مِثْلَ هَذَا﴾ وذلك أنّه كان يختلف تاجرًا إلى فارس والحيرة (٣)، فيسمع سجع (٤) أهلها، وذكرهم أخبار العجم، وغيرهم من الأُمم، ويمر باليهود والنصارى فرآهم يقرؤون التوراة والإنجيل، ويركعون ويسجدون، فجاء مكّة فوجد محمدًا يقرأ القرآن ويصلّي. فقال النضر: قد سمعنا لو نشاء لقلنا مثل هذا ﴿إِنْ هَذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ﴾ أخبار الأُمم الماضية وأسماؤهم. قال السدي: أساجيع (٥) أهل الحيرة (٦). والأساطير\n_________\n(١) لم أعثر عليه حسب بحثي واطلاعي.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٥٠ عنه.\n(٣) الحِيرَةُ: مدينة كانت على شاطئ الفُرَات الغربي، كانت عاصمة ملوك لَخْم المشهورين بالْمَنَاذِرَة، وقد احتلَّت اليوم مدينة النَّجَف موقع الحِيرة.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١٠٧).\n(٤) السجع: الكلام المُقَفَّى، وسَجَّعَ تَسْجِيعًا: تَكَلَّم بكلام له فَواصِلُ، كفواصِلِ الشِّعْر من غير وزن.\nانظر: \"لسان العرب\" لابن منظور ٨/ ١٥٠.\n(٥) من (ت).\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣١ عنه.","vol":"13","page":83},{"text":"جمع الجمع، وأصلها من قوله: سطرت. أي: كتبت، وواحدها سَطْر ثمّ يجمع: أَسْطَارا وسطورا، ثمّ يجمعان: أَساطِر وأساطير. وقيل: الأساطير واحدها أُسْطُورة وأَسْطَار (١)، والجمع القليل: أُسْطُر (٢).\n\n<span data-type=\"title\" id=toc-1563>٣٢ </span>- قوله تعالى: ﴿وَإِذْ قَالُوا اللَّهُمَّ﴾ الآية\nنزلت أيضًا (٣) في النضر (٤) بن الحارث بن علقمة بن كلدة من بني عبد الدار. قال ابن عباس - ﵄ -: لمّا قَصَّ رسول الله - ﷺ - شأن القرون الماضية، قال النضر: لو شئت لقلت مثل هذا، إنْ هذا إلاّ ما سطر الأوّلون في كتبهم. فقال عثمان بن مظعون - ﵁ -: اتق الله فإن محمدًا يقول الحق. قال: فأنا أقول الحق. قال عثمان - ﵁ -: فإن محمدًا يقول: لا إله إلاّ الله، قال: فأنا أقول لا إله إلاّ الله، ولكن هذِه بنات الله يعني الأصنام، ثم قال: ﴿اللَّهُمَّ﴾ (٥) ﴿إِنْ كَانَ هَذَا﴾ الذي يقوله محمد ﴿هُوَ الْحَقَّ مِنْ عِنْدِكَ﴾ وهو عماد وتوكيد وصلة في الكلام، والحق نُصب بخبر كان ﴿فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ﴾ كما أمطرتها على قوم لوط.\nقال أبو عبيدة: ما كان من العذاب. يقال: منه (٦) أمطر وما كان من\n_________\n(١) في (س): وأسطارة.\n(٢) نظر: \"تاج العروس\" للزبيدي ٦/ ٥٢٠.\n(٣) من (ت)، (س).\n(٤) من (ت)، (س).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٥١ عنه.\n(٦) في (س): فيه.","vol":"13","page":84},{"text":"الرحمة: مطر (١).\n﴿أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ﴾ أي: ببعض ما عذبت به الأُمم، وفيه نزل: ﴿سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (١)﴾ (٢) قال عطاء: لقد نزل في النضر بضع عشرة آية من كتاب الله (﷿) (٣). فحاق به ما سأل من العذاب يوم بدر. قال سعيد بن جبير: قتل رسول الله - ﷺ - يوم بدر ثلاثة من قريش صبرا: المطعم بن عدي وعقبة ابن أبي معيط والنضر بن الحارث. وكان النضر أسيرا لمقداد (فلمّا أمر بقتله) (٤) قال المقداد: أسيري يا رسول الله! فقال رسول الله - ﷺ -: \"إنّه كان يقول في كتاب الله ما يقول! \" قال المقداد: أسيري يا رسول الله! قالها ثلاث مرّات. فقال رسول الله - ﷺ - في الثالثة: \"اللهمّ أغْنِ المقداد من فضلك! \". فقال المقداد: هذا الذي أردت (٥).\n_________\n(١) انظر: \"مجاز القرآن\" ١/ ٤٤.\n(٢) المعارج: ١.\n(٣) من (س). وأخرجه الطبري في \"جامع البيان\" ١٣/ ٥٠٦ عنه.\n(٤) من (ت) وفي الأصل: فقتله.\n(٥) من (س).\nالحكم على الإسناد:\nضعيف لإرساله.\nالتخريج:\nأخرجه ابن عساكر في \"تاريخ دمشق\" ٦٠/ ١٦٧ وفيه زيادة قول المقداد: هذا الذي أردت. والطبري في \"جامع البيان\" ٩/ ٢٣١، وابن زنجويه في \"الأموال\" ١/ ٤٤٢، وأبو داود في \"المراسيل\" ١/ ٣٧١، دون هذِه الزيادة، جميعهم عن سعيد بن جبير مرسلا بنحوه.","vol":"13","page":85},{"text":"<span data-type=\"title\" id=toc-1564>٣٣ </span>- قوله ﷿: ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ﴾ الآية.\nاختلفوا في معنى هذِه الآية فقال محمد بن إسحاق بن يسار: هذِه حكاية عن المشركين، أنهم قالوها وهي متصلة بالآية الأُولى، وذلك أن المشركين كانوا يقولون: والله إنَّ الله لا يعذبنا ونحن نستغفر، ولا يعذب أُمة ونبيّها معها، وذلك من قولهم، ورسول الله بين أظهرهم، فقال الله تعالى لنبيّه - ﷺ - يذكر له جَهالتهم وغِرَّتهم واستفتاحهم على أنفسهم: ﴿وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ﴾ الآية. وقالوا: ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ﴾. ﴿وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ﴾. ثمّ قال ردّا عليهم:\n\n<span data-type=\"title\" id=toc-1565>٣٤ </span>- ﴿وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ﴾\nوإن كنت بين أظهرهم، وإن كانوا يستغفرون. ﴿وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ﴾ (١).\nوقال الآخرون: هذا كلام مستأنف، وهو قوله سبحانه تعالى حكاية عن نفسه ﷿، ثمّ اختلفوا في وجهها وتأويلها: فقال ابن أَبْزى وأبو مالك والضحاك: تأويلها: وما كان الله ليعذبهم وأنت فيهم مقيم بين أظهرهم. قالوا: ونزلت هذِه الآية على النبيّ - ﷺوهو مقيم بمكّة، ثمّ خرج النبيّ - ﷺ - من بين أظهرهم. وبقيت بها بقية من المسلمين يستغفرون. ثم نزلت بعد خروجه عليه حين استغفر أُولئك\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣٥ - ٢٣٦ عنه، وفيه اختلاف في الألفاظ.","vol":"13","page":86},{"text":"بها ﴿وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ﴾ ثمّ خرج أُولئك البقية من المسلمين من بينهم فعذبوا، وأذن الله في فتح مكّة، فهو العذاب الذي وعدهم (١).\nوقال ابن عباس - ﵄ -: لم تعذِّب قرية حتّى خرج النبيّ والذين آمنوا ويَلْحق بحيث أُمر، فقال: (وما كان الله ليعذبهم وأنت فيهم وما كان الله معذبهم وهم يستغفرون) يعني المسلمين، فلما خرجوا قال الله: (وما لهم ألا يعذبهم الله) فعذبهم يوم بدر. (٢)\nوقال بعضهم: هذا الاستغفار راجع إلى المشركين، ومعنى الآية: وما كان الله ليعذب هؤلاء المشركين ما دمتَ فيهم، وما داموا يستغفرون. وذلك أنهم كانوا يطوفون بالبيت ويقولون لبيك لبيك لا شريك إلاّ شريكا هو لك تملكه وما ملك، ويقولون: غفرانك غفرانك. هذِه رواية أبي زُميل عن ابن عباس - ﵄ -.\nوروى أبو معشر عن يزيد بن رومان ومحمد بن قيس قالا: قالت قريش بعضها لبعض: محمد أكرمه الله من بيننا (اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء). الآية، فلمّا أمسوا ندموا على ما قالوا، وقالوا: غفرانك اللهم. فأنزل الله ﷿: ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ﴾ (٣).\n(وقال أبو موسى الأشعري - ﵁ -: إنّه كان فيكم أمانان. قوله: ﴿وَمَا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣٤ عنهم.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣٥ عنه، بنحوه دون قوله: فعذبهم يوم بدر.\n(٣) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣٥ عنهم بنحوه.","vol":"13","page":87},{"text":"كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ﴾ (١) فأمّا النبيّ - ﷺ - فقد مضى، وأمّا الاستغفار فهو كائن فيكم إلى يوم القيامة (٢).\nوقال قتادة والسدي وابن زيد معناه: وما كان الله معذبهم وهم يستغفرون: (أن لو استغفروا، يقول إن القوم لو كانوا يستغفرون لما عذبوا، ولكنهم لم يكونوا يستغفرون) (٣)، ولو استغفروا وأقروا بالذنوب لكانوا مؤمنين (٤).\nوقال مجاهد وعكرمة: ﴿وَهُمْ يَسْتَغْفِرُونَ﴾ أي: يسلمون، يقول: لو أسلموا لمّا عُذّبوا (٥).\nوقال عليّ بن أبي طلحة عن ابن عباس - ﵄ - ﴿وَهُمْ يَسْتَغْفِرُونَ﴾ أي: ربهم من قد سبق له من الله الدخول في الإيمان (٦).\nورُوي عن ابن عباس ومجاهد والضحاك) (٧): وهم يستغفرون. أي: يصلّون (٨).\n_________\n(١) من (ت)\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣٦ عنهم.\n(٣) من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣٦ عنهم.\n(٥) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣٦ - ٢٣٧ عنهما.\n(٦) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣٧ عنه وزاد فيه: ثم قال: ﴿وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ﴾ فعذبهم يوم بدر بالسيف.\n(٧) من (ت).\n(٨) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣٧ عنهم.","vol":"13","page":88},{"text":"وقال الحسن: هذِه الآية منسوخة بالآية التي تلتها: ﴿وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ﴾ إلى قوله: ﴿فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ﴾ فقاتلوا بمكّة فأصابهم الجوع والحصر (١).\nوروى عبد الوهاب عن مجاهد ﴿وَهُمْ يَسْتَغْفِرُونَ﴾ أي: وفي أصلابهم من يستغفر (٢). ثم قال: ﴿وَمَا لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ﴾ أي: وما يمنعهم من أن يُعذّبوا. وقيل: (أَنْ) زائدة (٣). ﴿وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ وَمَا كَانُوا أَوْلِيَاءَهُ إِنْ أَوْلِيَاؤُهُ إِلَّا الْمُتَّقُونَ﴾ المؤمنون أين (٤) كانوا وحيث كانوا ﴿وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1566>٣٥ </span>- قوله تعالى: ﴿وَمَا كَانَ صَلَاتُهُمْ عِنْدَ الْبَيْتِ إِلَّا مُكَاءً وَتَصْدِيَةً﴾\nهو الصفير، يقال: مَكَا يمكو مَكْوا ومُكاءً. وقال عنترة:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٣٨ عنه، وفيه: فقوتلوا. بدلا من قوله: فقاتلوا.\n(٢) ذكره النحاس في \"معاني القرآن\" ٣/ ١٥١ عنه.\nقال الطبري في \"جامع البيان\" ٩/ ٢٣٨: وأولى هذِه الأقوال عندي في ذلك بالصواب، قول من قال تأويله: ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ﴾ يا محمد، وبين أظهرهم مقيم، حتى أخرجك من بين أظهرهم، لأني لا أهلك قرية وفيها نبيها ﴿وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ﴾ من ذنوبهم وكفرهم، ولكنهم لا يستغفرون من ذلك، بل هم مصرون عليه، فهم للعذاب مستحقون. . ثم قيل: (وما لهم ألا يعذبهم الله وهم يصدون عن المسجد الحرام) بمعنى: وما شأنهم، وما يمنعهم أن يعذبهم الله وهم لا يستغفرون الله من كفرهم فيؤمنوا به، وهم يصدون المؤمنين بالله ورسوله عن المسجد الحرام.\n(٣) انظر \"معاني القرآن\" للفراء ١/ ١٦٣.\n(٤) من (ت).","vol":"13","page":89},{"text":"وَحَلِيل غَانِيَةٍ تَرَكْتُ مُجَدَّلا ... تَمْكُو فَرِيصَتُهُ كَشِدْقِ الأعْلَمِ (١)\nأي تصوت. ومنه قيل: مكت است الدابة مُكاء، إذا نفخت بالريح ﴿وَتَصْدِيَةً﴾ هي التصفيق. وقال جعفر بن أبي ربيعة: سألت أبا سلمة بن عبد الرحمن عن قوله: ﴿إِلَّا مُكَاءً وَتَصْدِيَةً﴾ فجمع كفيه نمّ نفخ فيها صفيرًا (٢).\nوقال ابن عباس - ﵄ -: كانت قريش يطوفون بالبيت وهم عراة (يصفرون ويصفقون (٣). وقال مجاهد: كان نفر من بني عبد الدار يعارضون النبيّ - ﷺ - في الطواف ويستهزئون به) (٤)، ويدخلون\n_________\n(١) من معلقته المشهورة التي مطلعها:\nهَلْ غَادَرَ الشّعراءُ مِنْ مُتَرَدَّمِ ... أَمْ هَلْ عَرَفتَ الدّارَ بَعدَ تَوَهّمِ\nالحليل: الزوج، والغانية: ذات الزوج لأنها غنيت بزوجها عن الرجال، وقيل البارعة الجمال المستغنية بكمال جمالها عن التزين. مجدلا: أي ساقطا على الأرض. والأعلم: المشقوق في الشفة العليا. يقول: ورب زوج امرأة بارعة الجمال قتلته وألقيته على الأرض وكانت فريصته تمكو بانصباب الدم منها كشدق الأعلم، فشبه سعة الطعن بسعة شدق الأعلم، وصوت انصباب الدم بصوت خروج النفس منه.\nانظر: \"ديوانه\" (ص ٢٣٠)، \"جمهرة أشعار العرب\" لأبي الحطاب القرشي (ص ١٦٦)، \"لسان العرب\" لابن منظور ١٥/ ٢٨٩ (مكا).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٤١ عنه.\n(٣) المصدر السابق ٩/ ٢٤١ عنه، بأطول منه.\n(٤) من (ت).","vol":"13","page":90},{"text":"أصابعهم في أفواههم ويصفرون يخلطون عليه طوافه وصلاته (١). وقال مقاتل: كان النبيّ - ﷺ - إذا صلّى في المسجد قام رجلان من المشركين عن يمينه فيصفران ويصفقان، ورجلان كذلك عن يساره، ليخلطوا على النبيّ - ﷺ - صلاته، وهم من بني عبد الدار فقتلهم الله ببدر (٢). وقال السدي: المُكاء (٣) الصفير على لحن طائر أبيض بالحجاز يقال له: المُكَّاء (٤). قال الشاعر (٥):\nإذَا غرَّدَ المُكَّاءُ في غَيْرِ روْضَةٍ ... فَوَيلٌ لأهْلِ الشَّاءِ والحُمُراتِ (٦)\nوقال سعيد بن جبير وابن إسحاق وابن زيد: التصدية صدهم (٧) عن بيت الله، وعن دين الله، وعن الصلاة، وهي على هذا التأويل التصدد\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٤٢ عنه وفيه اختلاف في الألفاظ.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٥٥ عنه، دون قوله: فقتهلم الله ببدر.\n(٣) من (س).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٣/ ٥٢٦ عنه، وفيه اختلاف في الألفاظ.\nوالمُكَّاء: بضم الميم وبالمد والتشديد طائر يصوت في الرياض، يسمى مكاء لأنه يمكو، أي: يصفر كثيرًا، ووزنه فعال كخطاف.\nانظر: \"حياة الحيوان\" للدميري ٢/ ١٨١.\n(٥) لم أعرفه ولم تشر المصادر التي اطلعت عليها وورد فيها ذكر البيت لاسمه.\n(٦) يقول إذا أجدب الزمان ولم يكن للطير روضة يغرد فيها فغرد في غير روضة فويل لأهل الشاء والحمير، وخصّهما لأن الإبل تستطيع اللحوق بالغيث حيث كان.\nانظر: \"المعاني الكبير\" لابن قتيبة ١/ ٢٩٥، \"شرح أدب الكاتب\" للجواليقي ١/ ١٧٧.\n(٧) في الأصل: صد. وما أثبته من (س) وهو موافق لما في المصدر.","vol":"13","page":91},{"text":"فقلبت إحدى الدالين ياءً، كما يقال تظنيْت (١) من الظن. تَقَضِّيَ البازي\n(إذا البازي كسر) (٢)، يراد؛ تَظننْتُ (٣) وتقضَّض (٤). وقال الراجز (٥):\nضنت بخد وجلت عن خدِّ\nإني لمن غَرّ والهَوى أُصدي (٦)\nوقرأ المفضل عن عاصم: (وما كان صلاتهم) بالنصب (إلا مكاء وتصدية) بالرفع جل الخبر في الصلاة (٧).\n_________\n(١) في الأصل: تظننت. وما أثبت من (ت) و(س) وهو موافق لما في المصادر.\n(٢) من (ت)، (س). وشطر البيت للعجاج وهو في \"ديوانه\" (ص ١٧).\nوالبيت هو: دانَى جناحيه من الطور فمر تَقَضِّيَ البازي إذا البازي كسر\n(٣) من (ت) و(س).\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٤٣ عنهم.\n(٥) هو: بشار بن برد وقال هذا البيت من قصيدة مطلعها:\nيا طَلَلَ الحَي بذات الصَّمْدِ ... باللهِ خيِّرْ كَيْفَ كُنْتَ بَعْدي\nوقد قالها لما عَيَّره عقبة بن رؤبة بن العجاج أنه لا يحسن طرازًا من الرجز عند عقبة ابن سلم، فقال بشار: ألمثلي يقال هذا؟ ! أنا والله أرجز منك ومن أبيك ومن جدك، ثم غدا على عقبة بن سلم بأرجوزته.\nانظر: \"الشعر والشعراء\" لابن قتيبة (ص ٤٥٥).\n(٦) كذا البيت في النسخ، وفي المصادر التي نسبته لبشار جاء الشطر الثاني:\nثُمَّ أنْثَنَتْ كالنَّفَس المُرْتَدِّ\nانظر: \"ديوانه\" ٢/ ٢٢٩، \"الشعر والشعراء\" لابن قتيبة (ص ٤٤٥)، \"العقد الفريد\" لابن عبد ربه ٦/ ١٨٧.\n(٧) ذكره السمرقندي في \"بحر العلوم\" ٢/ ١٦، وابن عطية في \"المحرر الوجيز\" ٢/ ٥٢٣، كلاهما عن عاصم في أحد الروايتين عنه. =","vol":"13","page":92},{"text":"كما قال القطامي:\nقِفي قَبْلَ التَّفَرُّقِ يا ضباعا ... ولا يَكُ مَوْقِفٌ مِنْك الوَداعا (١)\nوسمعت (أبا القاسم يقول: سمعت) (٢) مَنْ يقول: كان المكاء أذانهم، والتصفيق إقامتهم (٣). ﴿فَذُوقُوا الْعَذَابَ﴾ (يوم بدر) (٤) ﴿بِمَا كُنْتُمْ تَكْفُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1567>٣٦ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوَالَهُمْ لِيَصُدُّوا عَنْ سَبِيلِ اللَّهِ﴾\nأي: ليصرفوا الناس عن دين الله، قال سعيد بن جبير، وابن أبزى: نزلت في أبي سفيان بن حرب استأجر يوم أُحد ألفين من الأحابيش (٥)\n_________\n= وهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٤).\n(١) البيت مطلع قصيدة قالها لما أسر، وأتى زفر بقرقيسيا فخلى سبيله، ورد عليه مائة ناقة، فقالها القطامي يمدحه.\nانظر: \"ديوانه\"، \"الأغاني\" لأبي الفرج الأصفهاني ٢٤/ ٤٤، \"لسان العرب\" لابن منظور ٨/ ٣٨٠ (ودع).\n(٢) من (ت).\n(٣) لم أعثر على من ذكره غير المصنف حسب بحثي واطلاعي.\n(٤) من (ت).\n(٥) الأحابيش: بطن من قريش، وقيل هم من بطون كنانة بن خزيمة، تحالفوا عند جبل بأسفل مكة اسمه حبشي على أنهم يد واحدة على عدوهم، فسموا الأحابيش وقيل: لاجتماعها وانضمامها.\nانظر: \"نهاية الأرب في معرفة الأنساب العرب\" (ص ١٥٧)، \"تهذيب اللغة\" للأزهري ٤/ ١٩٧.","vol":"13","page":93},{"text":"يقاتل بهم النبيّ - ﷺ - سوى من استجاش من العرب (١).\nوفيهم يقول كعب بن مالك - ﵁ -:\nفَجِئْنَا إلَى مَوْجٍ مِنْ البَحْرِ وَسْطَهُ ... أَحَابِيشُ مِنْهُمْ حَاسرٌ وَمُقَنَّعُ (٢)\nثَلاثَةُ آلافٍ وَنَحْنُ نَصِيَّةٌ ... ثَلاثُ مِئِينٍ إنْ كَثُرْنَ فَأَرْبَعُ (٣)\nوقال الحكم بن عُتيبة: نزلت في أبي سفيان بن حرب أنفق على المشركين يوم أُحُد أربعين أوقية (٤)، وكانت الأوقية اثنين وأربعين\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٤٤ - ٢٤٥ عنهما.\n(٢) يعني في هذا البيت جيش الكفار يوم أحد، وحلفاؤهم من الأحابيش وهم: بنو الحارث بن عبد مناة بن كنانة، وعضل، والديش من بني الهون بن خزيمة، والمصطلق، والحيا من خزاعة.\nوالحاسر: الذي لا درع له، ولا بيضة على رأسه. ومُقَنَّعٌ: أَي عليه بَيضة ومِغْفَرٌ.\nانظر: \"المحبر\" للبغدادي (ص ٢٤٦)، \"لسان العرب\" لابن منظور ٤/ ١٨٧ (حسر)، ٨/ ٢٩٧ (قنع).\n(٣) في النسخ: إن كثرن فأربع.\nانظر: \"جامع البيان\" للطبري ٩/ ٢٤٤ - ٢٤٥، \"طبقات فحول الشعراء\" لابن سلام ١/ ٢٢٠، \"السيرة النبوية\" لابن هشام ٢/ ١٣٤.\n(٤) الأوقيه: معيار للوزن، جمع أواقي، ويختلف مقدارها شراعا باختلاف الموزون، والأوقية من غير الذهب والفضة أربعون درهما وتساوي (١٢٧) غرامًا. وأوقية الفضة: أربعون درهمًا، وتساوي (١١٩) غرامًا. وأوقية الذهب: سبعة مثاقيل ونصف مثقال، وهي تساوي (٧٥، ٢٩) غرامًا. الأوقية اليوم توزن بها الأشياء، ويختلف مقدارها باختلاف البلاد.\nانظر: \"معجم لغة الفقهاء\" لقلعه جي ١/ ١١٤.","vol":"13","page":94},{"text":"مِثْقالا (١).\nوقال ابن إسحاق عن رجاله: لما أُصيب (٢) قريش من أصحاب القليب يوم بدر، فرجع فَلُّهم (٣) إلى مكّة، ورجع أبو سفيان بعيره، مشى عبد الله بن أبي ربيعة وعكرمة بن أبي جهل وصفوان بن أميّة في رجال من قريش أُصيب آباؤهم وأبناؤهم (٤) وإخوانهم ببدر، فكلّموا أبا سفيان بن حرب، ومَنْ كانت له في تلك العير من قريش تجارة، فقالوا: يا معشر قريش إن محمدًا قد وتركم (٥)، وقتل خياركم، فأعينونا بهذا المال الذي أفلت على حربه، لعلنا أن ندرك منه ثأرنا بمن أُصيب منا! ففعلوا. فأنزل الله (﷿ فيهم) (٦) هذِه الآية (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٤٥ عنه. المثقال: بكسر فسكون جمع مثاقيل: وزن الشيء وثقله، وهو من وحدات الوزن، ويختلف المثقال لوزن الذهب عن المثقال لوزن الأشياء الأخرى. ومثقال الذهب يساوي (٧٢) حبة، ويساوي (٢٤، ٤) غرامًا. ومثقال الأشياء الأخرى يساوي (٨٠) حبة، ويساوي (٥، ٤) غراما.\nانظر: \"معجم لغة الفقهاء\" ١/ ٤٨٩.\n(٢) كذا في الأصل والنسخ وصوبه أحمد شاكر في تحقيقه لـ \"جامع البيان\" للطبري ١٣/ ٥٣٢: لما أصيب يوم بدر من كفار قريش من أصحاب القليب.\n(٣) الفَّل: الثَّلْم في السيف، ويراد به هنا: الراجعون من جيش قد هزم.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٥٣٠ (فلل).\n(٤) من (س).\n(٥) وترته: كلُّ من أَدركته بمكروه، والموتور: الذي له قتيل فلم يدرك بدمه.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٢٧٣ (وتر).\n(٦) من (ت).\n(٧) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٤٥ عنه.","vol":"13","page":95},{"text":"وقال الضحاك: هم أهل بدر (١)، وقال (مقاتل و) (٢) الكلبي: نزلت في المطعمين يوم بدر وكانوا اثني عشر رجلا: أبو جهل بن هشام، وعتبة وشيبة ابنا ربيعة، ونبيه ومنبه ابنا الحجّاج، وأبو البختري بن هشام، والنضر بن الحارث، وحكيم بن حزام، وأبي بن خلف، وزَمْعة بن الأسود، والحارث بن عامر، والعباس بن عبد المطلب وكلهم من قريش، وكانوا يطعم كل واحد منهم كل يوم عشر جزر (٣).\nقال الله ﷿: ﴿فَسَيُنْفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ﴾ فلا يظفرون ﴿وَالَّذِينَ كَفَرُوا﴾ منهم خصّ الكفّار لأجل مَنْ أسلم منهم ﴿إِلَى جَهَنَّمَ يُحْشَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1568>٣٧ </span>- ﴿لِيَمِيزَ اللَّهُ﴾\nبذلك ﴿الْخَبِيثَ مِنَ الطَّيِّبِ﴾ الكافر من المؤمن (٤) فيُنزِل المؤمن الجنان والكافر النيران. وقال الكلبي: يعني العمل الخبيث من العمل الطيب الصالح، فيُثيب على الأعمال الصالحة الجنّة، ويثيب على الأعمال الخبيثة النار (٥).\nوقال ابن زيد: يعني الإنفاق الطيب في سبيل الله من الإنفاق\n_________\n(١) المصدر السابق عنه ٩/ ٢٤٦.\n(٢) من (ت).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٥٦ عنهما.\n(٤) في الأصل: المؤمنين. وما أثبته من (ت) وهو موافق لما في \"معالم التنزيل\" للبغوي.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٥٦ عنه.","vol":"13","page":96},{"text":"الخبيث في سبيل الشيطان فيجعل نفقاتهم في قعر جهنم، ثمّ يقال لهم: الحقوا بها (١).\nوقال مُرّة الهمْدان: يعني يميز المؤمن في علمه السابق الذي خلق (٢) حين خلقه طيبًا، من الخبيث الكافر في علمه السابق الذي خلقه خبيثًا، وذلك أنّهم كانوا على ملة الكفر فبعث الله الرسول بالكتاب فميّز الخبيث من الطيب فمن اتبعه استبان (أنّه طيب ومن خالفه استبان) (٣) أنّه خبيث (٤). ﴿وَيَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلَى بَعْضٍ﴾ أي: فوق بعض ﴿فَيَرْكُمَهُ جَمِيعًا﴾ أي: يجمعه حتّى يصير مثل السحاب المركوم وهو المجتمع الكثيف ﴿فَيَجْعَلَهُ فِي جَهَنَّمَ﴾ فوحد الخبر عنهم لتوحيد قوله: ﴿لِيَمِيزَ اللَّهُ الْخَبِيثَ﴾ ثمّ قال: ﴿أُولَئِكَ هُمُ الْخَاسِرُونَ﴾ فجمع، رده إلى أول الخبر، يعني قوله: ﴿إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوَالَهُمْ﴾، ﴿أُولَئِكَ هُمُ الْخَاسِرُونَ﴾ الذين غَبنت صفقتهم، وخسِرت تجارتهم لأنّهم اشتروا بأموالهم عذاب الله في الآخرة.\n\n<span data-type=\"title\" id=toc-1569>٣٨ </span>- قوله تعالى: ﴿قُلْ لِلَّذِينَ كَفَرُوا﴾\nأبي سفيان وأصحابه ﴿إِنْ يَنْتَهُوا﴾ عن الشرك وقتال محمد - ﷺ - ﴿يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ﴾ أي: مضى من ذنوبهم قبل الإسلام ﴿وَإِنْ\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٣٥٦ عنه وعن الزجاج.\n(٢) في (ت): خلقهم. وفي (س): خلقه.\n(٣) من (ت).\n(٤) لم أعثر على من خرجه حسب بحثي واطلاعي.","vol":"13","page":97},{"text":"يَعُودُوا﴾ لقتال محمد - ﷺ - ﴿فَقَدْ مَضَتْ سُنَّتُ الْأَوَّلِينَ﴾ في نصر الأنبياء، والأولياء، وهلاك الكفّار، والأعداء مثل: يوم بدر.\n[١٤٠٤] سمعت الحسن بن محمد (١)، يقول: سمعت أبي (٢) يقول: سمعت عليّ بن محمد الوراق (٣) يقول: سمعت يحيى بن معاذ الرازي (٤) يقول: إنّي لأرجو أنّ توحيدا (٥) لم يعجز عن هدم ما قبله من كفر، لا يعجز عن هدم ما بعده من ذنب (٦).\n[١٤٠٥] وأنشدني أبو القاسم الحبيبي (٧)، قال: أنشدني أبو سعيد أحمد بن محمد الزيدي (٨) (في هذا الشعر) (٩):\nيستوجب العفو الفتى إذا اعترف ... ثمّ انتهى عمّا أتاه واقترف\n_________\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) أبو الحسن الفوري، كان كثير الحديث، ولم يذكر بجرح أو تعديل.\n(٤) أبو زكريا الواعظ: لم يذكر بجرح أو تعديل.\n(٥) في الأصل: الإسلام. وما أثبته من (ت) وهو موافق لما في \"معالم التنزيل\" للبغوي.\n(٦) [١٤٠٤] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم وأبوه لم أجده وغيرهما لم يذكرا بجرح أو تعديل.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٣/ ٣٥٦ عنه.\n(٧) قيل: كذبه الحاكم.\n(٨) ثقة مأمون.\n(٩) من (س)","vol":"13","page":98},{"text":"لقوله قُل لِّلَّذِينَ كَفَرُوا إِن يَنتَهُوا ... يُغْفَرْ لَهُم مَّا قَدْ سلَفَ (١)\n\n<span data-type=\"title\" id=toc-1570>٣٩ </span>- ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾\nأي: شرك، وقال أبو العالية: بلاء (٢)، وقال الربيع: حتّى لا يفتن مؤمن عن دينه ﴿وَيَكُونَ الدِّينُ﴾ التوحيد ﴿كُلُّهُ﴾ خالصُا ﴿لِلَّهِ﴾ سبحانه ليس فيه شرك ويخلع ما دونه من الأنداد (٣). وقال قتادة: حتّى يقال: لا إله إلاّ الله، عليها قاتل نبي الله - ﷺ - وإليها دَعا (٤). وقيل: حتّى تكون الطاعة والعبادة لله خالصة دون غيره (٥) ﴿فَإِنِ انْتَهَوْا﴾ عن الكفر والقتال ﴿فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-1571>٤٠ </span>- ﴿وَإِنْ تَوَلَّوْا﴾\nعن الإيمان وعادوا إلى قتال أهله ﴿فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ﴾ ناصركم ومعينكم ﴿نِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ﴾ الناصر.\n\n<span data-type=\"title\" id=toc-1572>٤١ </span>- قوله ﷿: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ﴾\nحتّى الخيط والمخيط.\n_________\n(١) نسب الثعالبي البيتين لأبي حفص الشهرزوري.\nانظر: \"يتيمة الدهر\" للثعالبي ٣/ ٤٥٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٤٨ عن الحسن.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٥٧ عن الربيع، وفي المصدر السابق ٩/ ٢٤٨ - ٢٤٩ عن ابن جريج.\n(٤) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٤٨ عنه.\n(٥) هذا القول من كلام الطبري في \"جامع البيان\" ٩/ ٢٤٨.","vol":"13","page":99},{"text":"واختلف العلماء في معنى الغنيمة والفيء، ففرّق قوم بينهما: قال الحسن بن صالح: سألت عطاء بن السائب عن الفيء والغنيمة فقال: إذا ظهر المسلمون على المشركين وعلى أرضهم، فأخذوهم عَنْوة، فما أخذوا من مال ظهروا عليه فهي غنيمة، وأمّا الأرض فهو في سوادنا هذا فيء (١).\nوقال سفيان الثوري: الغنيمة ما أصاب المسلمون عنوة بقتال، والفيء ما كان عن صلح بغير قتال (٢).\nوقال قتادة: هما بمعنى واحد، ومصرفهما واحد (وهو قوله) (٣): ﴿فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ﴾ (٤) اختلف أهل التأويل في ذلك فقال بعضهم: قوله: ﴿فَأَنَّ لِلَّهِ خُمُسَهُ﴾ مفتاح الكلام، ولله الدنيا والآخرة، وإنّما معنى الكلام: فأنّ للرسول خُمسه، وهو قول الحسن وقتادة وعطاء وإبراهيم، جعلوا سهم الله وسهم الرسول واحدًا، وهي رواية الضحاك عن ابن عباس - ﵄ - قالوا: كانت الغنيمة تقسم خمسة أخماس، فأربعة أخماس لمن قاتل عليها، ويقسّم الخمس الباقي على خمسة أخماس: خمس للنبيّ - ﷺ - كان يحمله له ويصنع فيه ما شاء، وخمس لذوي القربى، وخمس لليتامى وخمس للمساكين وخُمس لابن السبيل. فسهم\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١/ ١٠ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١/ ١٠ عنه.\n(٣) من (س).\n(٤) أخرجه الطبري في \"جامع البيان\" ٢/ ١٠ عنه.","vol":"13","page":100},{"text":"رسول الله - ﷺ - خمس الخمس (١)، وقال بعضهم: معنى قوله: ﴿فَأَنَّ لِلَّهِ﴾ فإن لبيت الله خمسه. وهو قول الربيع وأبي العالية قالا: كان يجاء بالغنيمة فيقسمها رسول الله - ﷺ - خمسة أسهم، فيجعل أربعة أسهم لمن شهد القتال، ويعزل سهمًا فيضرب يده في جميع ذلك السهم، فما قبض عليه (٢) من شيء جعله للكعبة، وهو الذي سُميّ لله، ثمّ يقسّم ما بقي على خمسة أسهم: سهم للنبيّ - ﷺ -، وسهم لذي القربى، وسهم اليتامى، وسهم للمساكين، وسهم لابن السبيل (٣).\nوقال ابن عباس: سهم الله وسهم رسوله جميعًا لذوي القربى، وليس لله ولا لرسوله منه شيء. وكانت الغنيمة تُقسّم على خمسة أخماس، فأربعة منها لمن قاتل عليها، وخمس واحد يقسّم على أربعة: فربع لله وللرسول ولذوي القربى. فما كان لله وللرسول فهو لقرابة النبيّ - ﷺ -، ولم يأخذ النبيّ - ﷺ - شيئًا من الخمس. والربع الثاني لليتامى، والربع الثالث للمساكين، والربع الرابع لابن السبيل (٤).\nوأمّا قوله ﴿وَلِذِي الْقُرْبَى﴾: فهم قرابة رسول الله - ﷺ - الذين لا تحل لهم الصدقة، فجعل لهم خمس الخمس مكان الصدقة، واختلفوا\n_________\n(١) أخرج هذِه الأقوال عنهم جميعا وعن ابن عباس - ﵄ - الطبري في \"جامع البيان\" ١٠/ ٣ - ٤.\n(٢) من (س).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ٣ - ٤ عنهما.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤/ ١٠ عنه، ولكن من قوله: وكانت الغنيمة. . وما قبله ليس من قول ابن عباس - ﵄ -، وإنما قال الطبري: وقال آخرون. . الخ. وذكره، ثم ذكر قول ابن عباس - ﵄ -.","vol":"13","page":101},{"text":"فيهم، فقال مجاهد وعليّ بن الحسين وعبد الله بن الحسن: هم بنو هاشم.\nوقال الشافعي ﵀: هم بنو هاشم، وبنو المطلب خاصّة (١)، واحتج في ذلك بما روى الزهري (٢) عن سعيد بن المسيب (٣) عن جبير بن مطعم (٤) - ﵁ - قال: لما قسم رسول الله - ﷺ - سهم ذي القربى من خيبر علي بني هاشم والمطلب، مشيت أنا وعثمان بن عفان. فقلنا: يا رسول الله، هؤلاء إخوتك بنو هاشم، لا نُنكر فضلهم لمكانك الذي جعلك الله منهم، أرأيت إخواننا بني المطلب، أعطيتهم وتركتنا، وإنّما نحن وهم منك بمنزلة واحدة، فقال لهم: \"إنّهم لم يفارقونا في جاهلية ولا إسلام، إنّما بنو هاشم وبنو المطلب شيء واحد! \" ثمّ شبك رسول الله - ﷺ - إحدى يديه بالأُخرى. (٥)\nوقال بعضهم: هم قريش كلّها (٦). كتب نَجدة إلى ابن عباس - ﵄ - يسأله عن ذي القربى فكتب إليه ابن عباس - ﵄ -: كنا نقول: إنا هم، فأبى ذلك علينا قومنا وقالوا: قريش كلّها ذوو قربى (٧).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ١٠/ ٥ عنه.\n(٢) الفقيه الحافظ، متفق على جلاله وإتقانه.\n(٣) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٤) صحابي جليل.\n(٥) حديث صحيح. أخرجه البخاري كتاب المناقب، باب مناقب قريش (٣٥٠٢)، وكتاب المغازي، باب غزوة خيبر (٤٢٢٩) بنحوه.\n(٦) ذكره الطبري في \"جامع البيان\" ١٠/ ٥ - ٦.\n(٧) حديث صحيح، أخرجه مسلم كتاب الجهاد، باب النساء الغازيات يرضخ لهن. . . مطولًا (١٨١٢)، وليس فيه وقالوا: قريش كلّها ذوو قربى. =","vol":"13","page":102},{"text":"واختلفوا في حكم سهم رسول الله -ﷺ-، وسهم ذي القربى بعد رسول الله - ﷺ -. فقال ابن عباس والحسن: يجعلان في الخيل والسلاح، والعدّة في سبيل الله ومعونة الإسلام وأهله (١).\nوروى الأعمش عن إبراهيم قال: كان أبو بكر - ﵁ - وعمر يجعلان سهم النبيّ - ﷺ - في الكُراع (٢) والسلاح، فقلت لإبراهيم: ما كان عليّ - ﵁ - يقول فيه قال: كان أشدَّهم فيه (٣).\nقال الزهري: أتى العباس وفاطمة أبا بكر - ﵁ - يطلبان ميراثهما من فَدَك (٤) وخَيْبَر (٥)، فقال لهما أبو بكر - ﵁ -: سمعت رسول الله -ﷺ- يقول:\n_________\n= قال الطبري في \"جامع البيان\" ١٠/ ٨: وأولى الأقوال في ذلك بالصواب عندي، قولُ من قال: سهم ذي القربى، كان لقرابة رسول الله - ﷺ - من بني هاشم وحلفائهم من بني المطلب، لأنّ حليف القوم منهم، ولصحة الخبر الذي ذكرناه بذلك عن رسول الله - ﷺ -.\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٦ عنهما.\n(٢) الكُراع: السّلاح، وقيل: هو اسم يَجْمع الخيلَ والسِّلاح.\nانظر: \"المخصص\" لابن سيده ٦/ ٧٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ٧ عنه.\n(٤) فَدَك: هي بلدة شرقي خَيْبَر كانت عامرة، صالح أهلها رسول الله - ﷺبعد فتح خَيْبَر.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٢٣٥).\n(٥) خَيبَر: بلدة كان يكثر فيها الماء وَالزرع، وأكثر غلاتها التمر، وهي عامرة إلى اليوم، وتبعد عن المَدِينَةِ المنورة (١٦٥) كيلو متر شمالا على طريق الشَّام المار بِخَيْبَر فَتَيْمَاء.\nانظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ١١٨).","vol":"13","page":103},{"text":"\"نحن معاشر الأنبياء لا نورّث ما تركناه صدقة\" (١) فانصرفا.\nوقال قتادة: وكان سهم ذوي القربى طُعمة لرسول الله - ﷺ - ما كان حيًّا. فلمّا تُوُفي جعل لأولي الأمر بعده (٢)، وقال عليّ - ﵁ -: يعطى كل إنسان نصيبه من الخمس لا يعطى غيره، ويلي الإمام سهم الله ورسوله (٣).\nوقال بعضهم: سهم رسول الله - ﷺ - مردود بعده في الخمس، والخمس بعده مقسوم على أربعة أسهم: على ذوي القربى واليتامى والمساكين وابن السبيل (٤).\nوقال آخرون: بل سهم رسول الله - ﷺ -، وسهم ذوي القربى مردودان في الخمس، والخمس مقسوم على ثلاثة أسهم: على اليتامى، والمساكين، وابن السبيل، وهو قول جماعة من أهل العراق (٥).\nوقال عمرو بن عبسة - ﵁ -: صلّى بنا رسول الله - ﷺ - إلى جنب بعير من المغنم، فلمّا فرغ أخذ وبرة من جنب البعير، فقال: \"إنّه لا يحلّ لي\n_________\n(١) أخرجه البخاري في الفرائض، باب قول النبي - ﷺ -: \"لا نورث ما تركناه صدقة\" (٦٧٢٦)، ومسلم في الجهاد، باب حكم الفيء (١٧٥٧).\nقال الحافظ ابن حجر في \"فتح الباري\" ١٢/ ٨: وأما ما اشتهر في كتب أهل الأصول وغيرهم بلفظ: نحن معاشر الأنبياء لا نورث فقد أنكره جماعة من الأئمة، وهو كذلك بالنسبة لخصوص لفظ: نحن.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ٧ عنه وفيه اختلاف في ألفاظه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٧/ ١٠ عنه بمثله.\n(٤) هو قول الطبري في \"جامع البيان\" ١٠/ ٨ حيث قال: والصواب من القول في ذلك عندنا. . وذكره.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٠/ ٨ بنحوه، ولم يحدد من هم.","vol":"13","page":104},{"text":"من هذا المغنم مثل هذا إلاّ الخمس، والخمس مردود فيكم\" (١).\nوقال آخرون: الخمس كلّه لقرابة رسول الله - ﷺ - (٢)، قال المنهال ابن عمرو: سألت عبد الله بن محمد بن عليّ، وعليّ بن الحسين عن الخمس فقالا: هو لنا، فقلت لعلي: إن الله تعالى يقول: ﴿وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ﴾ فقال: أيتامنا ومساكيننا (٣). وأمّا اليتامى فهم أطفال المسلمين الذين قد هلك آباؤهم، والمساكين أهل الفاقة والحاجة من المسلمين، وابن السبيل المسافر المنقطع. وقال ابن عباس: هو الفقير الضعيف الذي ينزل بالمسلمين (٤).\n﴿إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَى عَبْدِنَا﴾ محمد ﴿يَوْمَ الْفُرْقَانِ﴾ يوم فرق فيه بين الحق والباطل ببدر ﴿يَوْمَ الْتَقَى الْجَمْعَانِ﴾ جمع المسلمين وجمع المشركين وهو يوم بدر وكان رأس المشركين عتبة ابن ربيعة وكان يوم الجمعة لسبع عشرة مضت من رمضان ﴿وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-1573>٤٢ </span>- قوله تعالى: ﴿إِذْ أَنْتُمْ﴾\nيا معشر المسلمين ﴿بِالْعُدْوَةِ الدُّنْيَا﴾ شفير الوادي الأدنى إلى\n_________\n(١) حديث صحيح، صححه الألباني في \"صحيح سنن أبي داود\" ٦/ ٢٥٥ (٢٧٥٥).\nوأخرجه أبو داود في الجهاد، باب الإمام يستأثر بشيء من الفيء لنفسه (٢٧٥٧)، والنسائي في الفيء ٧/ ١٣١، وغيرهما بنحوه.\n(٢) ذكره الطبري في \"جامع البيان\" ١٠/ ٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ٨ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ٨ عنه.","vol":"13","page":105},{"text":"المدينة ﴿وَهُمْ﴾ يعني عدوكم من المشركين ﴿بِالْعُدْوَةِ الْقُصْوَى﴾ بشفير الوادي الأقصى من المدينة يعني: أبا سفيان والعير ﴿مِنْكُمْ﴾ إلى ساحل البحر، كان رسول الله - ﷺ - بأعلى الوادي والمشركون بأسفله، والعير قد انخرم به أبو سفيان على الساحل حتى قدم به مكّة. وفي (العدوة) قراءتان: كسر العين، وهي قراءة أهل مكّة والبصرة. وضم العين، وهي قراءة الباقين (١) واختيار أبي عبيد وأبي حاتم، وهما لغتان مشهورتان كالكِسوة والكُسوة، والرِشوة والرُشوة. وينشد بيت الراعي (٢):\nوَعَيْنَانِ حُمْرٌ مَآقِيهِمَا ... كَمَا نَظَرَ العِدْوَةَ الجُؤْذَرُ (٣)\nبكسر العين. وينشد بيت أوس بن حجر:\n_________\n(١) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٧ قال: واختلفوا في ﴿بِالْعُدْوَةِ﴾ في الموضعين فقرأ ابن كثير والبصريان بكسر العين فيهما وقرأ الباقون بضم فيهما.\n(٢) هو: عبيد بن حصين.\n(٣) لم أجد البيت حسب اجتهادي في البحث، والأمر كما قال محمود شاكر في حاشية \"جامع البيان\" للطبري: لم أجد البيت في مكان آخر، وللراعي أبيات كثيرة مفرقة على هذا الوزن، كأنه منها. أهـ. مَآقِيهِمَا: يقال: مُؤق العين ومُوقُها ومُؤقِيها ومَأقيها مؤخرها وقيل مقدمها، والجُؤْذُرُ: ولد البقرة، وقيل البقرة الوحشية.\nانظر: \"جامع البيان\" للطبري ١٣/ ٥٦٥. \"لسان العرب\" لابن منظور ٤/ ١٢٣ (جذر)، ١٠/ ٣٣٥ (مأق).","vol":"13","page":106},{"text":"وَفَارِس لا تَحُلُّ الخَيْلُ عُدْوَتَهُ ... وَلَّوْا سِرَاعًا، وَمَا هَمُّوا بِإقْبَالِ (١)\nبالضم. والدنيا: تأنيث الأدنى، والقصوى تأنيث الأقصى.\nوكان المسلمون خرجوا ليأخذوا العير، وخرج الكفار ليمنعوها، فالتقوا من غير ميعاد، قال الله تعالى: ﴿وَلَوْ تَوَاعَدْتُمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ﴾ لقلتكم وكثرة عدوكم ﴿وَلَكِنْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا﴾ من نصر أوليائه وإعزاز دينه وإهلاك أعدائه (ليهلك) هذِه اللام مكررة على اللام في قوله: ﴿لِيَقْضِيَ اللَّهُ أَمْرًا﴾ كأنه قال: فعل بكم ما فعل ببدر ليقضي الله أمرا كان مفعولا و﴿لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ﴾ أي: ليموت مَنْ يموت على بينة رآها، وعِبْرة عاينها، أو حجّة قامت عليه ﴿وَيَحْيَى مَنْ حَيَّ عَنْ بَيِّنَةٍ﴾ وكذلك حياة من يحيا لوعده ﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا﴾ (٢) وقال محمد بن إسحاق: ليكفر من كفر بعد حجة قامت عليه، وقطعت عذره، ويؤمن من آمن على مثل ذلك (٣).\n_________\n(١) من قصيدته في رثاء فضالة بن كلدة الأسدي. وهو عند الطبري في \"جامع البيان\": لو تحل. ونبه الأستاذ محمود شاكر في الحاشية: إن رواية: لا تحل. أجود، فالنفي هنا حق الكلام كما قال.\nانظر: ديوانه (ص ١٠٤)، \"جامع البيان\" للطبري ١٣/ ٥٦٥، \"منتهى الطلب من أشعار العرب\" لابن المبارك ٢/ ٢٢٤.\n(٢) الإسراء: ٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٢ عنه وفيه اختلاف في الألفاظ.","vol":"13","page":107},{"text":"قال قتادة: ليضل من ضل عن بينة، ويهتدي من اهتدى على بيّنة (١).\nوقال عطاء: ﴿لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ﴾ عن علم بما وجد (٢) فيه من الفجور، ﴿وَيَحْيَى مَنْ حَيَّ عَنْ بَيِّنَةٍ﴾ عن يقين وعلم بأنه لا إله إلاّ هو (٣).\nوفي (٤) ﴿حَيَّ﴾ قراءتان، قرأ أهل المدينة: (حَيِيَ) (٥) بياءين مثل: خشي على الأصل، وقرأ الباقون (حَيّ) بياء واحدة مشددة على الإدغام (٦)، لأنّه في الكتاب بياء واحدة ﴿وَإِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1574>٤٣ </span>- قوله ﷿: ﴿إِذْ يُرِيكَهُمُ اللَّهُ﴾\nيا محمد يعني المشركين ﴿فِي مَنَامِكَ﴾ أي: في نومك، وقيل: في موضع نومك، وهو عينك (٧) ﴿قَلِيلًا وَلَوْ أَرَاكَهُمْ كَثِيرًا لَفَشِلْتُمْ﴾ لجبنتم ﴿وَلَتَنَازَعْتُمْ﴾ اختلفتم ﴿فِي الْأَمْرِ﴾ وذلك أنّ الله\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٣ عنه بنحوه.\n(٢) في (ت): ما دخل. وفي (س): بما دخل.\n(٣) لم أعثر عليه حسب بحثي واطلاعي.\n(٤) من (س) و(ت).\n(٥) من (ت) و(س).\n(٦) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٠٧ قال: واختلفوا في ﴿حَيَّ﴾ فقرأ المدنيان ويعقوب وخلف والبزي وأبو بكر بياءين ظاهرتين الأولى مكسورة والثانية مفتوحة. . . الخ.\n(٧) ذكره الطبري في \"جامع البيان\" ١٠/ ١٢ وقال: وقد زعم بعضهم أن معنى قوله: (إذ يريكهم الله). . . الخ. أهـ. وهو أبو عبيدة في \"مجاز القرآن\" ١/ ٢٤٧.","vol":"13","page":108},{"text":"تعالى أراهم إياه في منامه قليلا، فأخبر النبي - ﷺ - الصحابة بذلك، وكان تثبيتًا لهم ونعمة من الله عليهم شجعهم بها على عدوهم. فذلك قوله تعالى: ﴿وَلَكِنَّ اللَّهَ سَلَّمَ﴾ قال ابن عباس - ﵄ -: سلم الله أمرهم حين أظهرهم على عدوهم (١).\n﴿إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾ (٢).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٣ عنه.\n(٢) من (ت) و(س).","vol":"13","page":109},{"text":"<span data-type=\"title\" id=toc-1575>٤٤ </span>- قوله: ﴿وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيلًا﴾\nقال مقاتل: وذلك أن النبيّ - ﷺ - رأى في المنام أن العدو قليل قبل لقاء العدو، فأخبر النبيّ - ﷺ - أصحابه بما رأى، فقالوا: رؤيا النبيّ - ﷺ - حق؛ القوم قليل، فلما التقوا ببدر قلل الله المشركين في أعين المؤمنين (لتصديق رؤيا) (١) النبيّ - ﷺ - (٢). قال عبد الله بن مسعود: لقد قُللوا في أعيننا يوم بدر، حتّى قلت لرجل إلى جنبي: تراهم سبعين؟ قال أراهم مائة. فأسرنا رجلا فقلنا: كم كنتم؟ قال: ألفًا (٣). ﴿وَيُقَلِّلُكُمْ﴾ يا معشر المؤمنين ﴿فِي أَعْيُنِهِمْ﴾ قال السدي: قال ناس من المشركين: إن العير قد انصرفت فارجعوا، فقال أبو جهل: الآن إذ برز لكم محمد وأصحابه؟ فلا ترجعوا حتّى تستأصلوهم، ولا تقتلوهم بالسلاح خذوهم أخذًا، لا يعبد الله بعد اليوم، إنّما محمد وأصحابه أكلة جزور فاربطوهم بالحبال، يقوله من القدرة على نفسه (٤). قال الكلبي: استقلّ المؤمنون المشركين، والمشركون المؤمنين، ليجترئ بعضهم على بعض (٥).\n﴿لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا﴾ كائنًا في علمه، بنصر الإسلام\n_________\n(١) في الأصل:: يصديق. وما أثبته من (ت) و(س) وهو موافق لما في المصدر.\n(٢) انظر: \"تفسير مقاتل\" ٢/ ١١٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٣ عنه، عند تفسير الآية: (١٣) من سورة: (آل عمران).\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٤ عنه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٤ عنه.","vol":"13","page":110},{"text":"وأهله وذل الشرك وأهله، وقال محمد بن إسحاق: ليقضي الله أمرا كان مفعولا بالانتقام من أعدائه والإنعام على أوليائه (١) ﴿وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ﴾\n\n<span data-type=\"title\" id=toc-1576>٤٥ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً﴾\nأي: جماعة كافرة ﴿فَاثْبُتُوا﴾ لقتالهم ولا تنهزموا ﴿وَاذْكُرُوا اللَّهَ كَثِيرًا﴾ أي: أدعوا الله بالنصر عليهم والظفر بهم. قال قتادة: أمر الله بذكره أشغل ما يكونون عند الضراب بالسيف (٢) ﴿لَعَلَّكُمْ تُفْلِحُونَ﴾ تنجحون بالنصر والظفر.\n\n<span data-type=\"title\" id=toc-1577>٤٦ </span>- ﴿وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَنَازَعُوا﴾\nولا تختلفوا ﴿فَتَفْشَلُوا﴾ أي: تجبنوا وتضعفوا. وقرأ الحسن ﵀: (فَتَفْشِلُوا) بكسر الشين (٣). ﴿وَتَذْهَبَ رِيحُكُمْ﴾ قال مجاهد: نصركم، وذهبت ريح أصحاب محمد حين نازعوه يوم أُحد (٤).\nوقال السدي: جرأتكم وجِدَّكم (٥). وقال مقاتل: حدتكم (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٤ عنه، وفيه اختلاف في الألفاظ.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٤ عنه بنحوه.\n(٣) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٤٩٩، وابن عادل الدمشقي في \"اللباب\" ٨/ ١٧٣ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٥).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٥ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٣/ ٥٧٦ وفيه: حَرُّبكم. بدلا من: جرأتكم.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٤ عنه.","vol":"13","page":111},{"text":"وقال عطاء: جَلَدكم (١). وقال يمان: غَلَبَتكم (٢). وقال النضر بن شميل: قوتكم (٣). وقال الأخفش: دولتكم (٤). وقال ابن زيد: هو ريح النصر، لم يكن نصر قط إلا بريح يبعثها الله يضرب وجوه العدو، فإذا كان كذلك لم يكن لهم قوام (٥). ومنه قول النبيّ - ﷺ -: \"نصرت بالصّبا وأهلكت عاد بالدّبور\" (٦). ويقال للرجل إذا أقبلت الدنيا عليه بما يهواه: الريح اليوم (٧) لفلان (٨). قال عبيد بن الأبرص:\nكَمَا حَمَيْنَاكَ يَوْمَ النَّعْفِ مِنْ شَطَبٍ ... وَالفَضْلُ لِلقَوْمِ مِنْ رِيحٍ وَمِنْ عَدَدِ (٩)\n_________\n(١) ذكره أبو حيان في \"البحر المحيط\" ٤/ ٥٠٠ عنه.\n(٢) لم أعثر عليه حسب بحثي واطلاعي.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٤ عنه.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٤ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦ عنه بنحوه.\n(٦) أخرجه البخاري في الاستسقاء، باب قول النبي - ﷺ -: \"نصرت بالصبا\": (١٠٣٥)، وفي بدء الخلق، باب: ﴿وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ. . .﴾ (٣٢٠٥)، والأنبياء، باب قوله تعالى: ﴿وَإِلَى عَادٍ أَخَاهُمْ هُودًا. . .﴾ (٣٣٤٣)، ومسلم في الاستسقاء، باب في ريح الصبا والدَّبُور (٩٠٠).\n(٧) من (ت).\n(٨) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٥٣٦ ولم يعزه.\n(٩) النعْفُ: ما انحدر من حُزونة الجبل وارتفع عن مُنْحَدَر الوادي فما بينهما نعف وسَرْوٌ وخَيْفٌ وقيل غير ذلك، وشَطِبٌ: اسم جبل.\nانظر: \"ديوانه\" (ص ٥٦)، \"لسان العرب\" لابن منظور ٩/ ٣٣٧ (نعف)، ١/ ٤٩٦ (شطب).","vol":"13","page":112},{"text":"يعني (مر البأس والكثرة) (١) وقال الشاعر (٢):\nيَا صَاحِبَيَّ ألا لاحَيَّ بِالْوَادِي ... إلاّ عبِيدٌ قُعُودْ بَيْنَ أذوَاد\nأتُنْظِرَانِ قَلِيلًا رَيْثَ غَفَلَتِهِم ... أمْ تَعْدُوَانِ فَإِنَّ الرِّيحَ لِلْعَادِي (٣)\n[١٤٠٦] وأنشدني أبو القاسم المذكر (٤) قال: أنشدني أبو نصر (٥) ابن محمد بن الحسين الكرخي الكاتب (٦):\nإذَا هَبّتْ رِيَاحُكَ فاغتَنِمْهَا ... فَإِنَّ لِكُلِّ عَاصِفَةٍ سُكُونُ\nوَلا تَغْفَلْ عَنِ الإِحْسَانِ فِيْهِا ... فَلا تَدْرِي الرُّكُودُ مَتَى يَكُونُ (٧)\n_________\n(١) من (ت).\n(٢) هو: سُلَيكُ بنُ السُّلَكةِ كما في أكثر المصادر، وقيل: تَأَبَّط شَرًّا.\nانظر: \"الشعر والشعراء\" لابن قتيبة (ص ٢١٤)، \"الأغاني\" لأبي الفرج الأصفهاني ٢٠/ ٣٩١، \"تاج العروس\" للزبيدي ٤/ ٦٠.\n(٣) في بعض المصادر:\nيا صاحَبي أَلا لا حَي بالواِدي ... إِلاَّ عَبِيدٌ وآمٍ بَيْنَ أَذْوَادِ\nوآم: جمع أمة العشر، ثم إماء لما بعد العشر.\nانظر: \"ديوانه\"، و\"الأمثال\" للضبي ١/ ٦٣، والمراجع السابقة.\n(٤) قيل: كذبه الحاكم.\n(٥) في (س): نصر.\n(٦) لم أجده.\n(٧) [١٤٠٦] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم، والكرخي لم أجده. في بعض المصادر اختلاف في الألفاظ. =","vol":"13","page":113},{"text":"﴿وَاصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ﴾\n\n<span data-type=\"title\" id=toc-1578>٤٧ </span>- قوله ﷿ ﴿وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ بَطَرًا﴾\nفخرا وأشَرًا ﴿وَرِئَاءَ النَّاسِ وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ﴾ معطوف على قوله: بطرًا ورئاء الناس، معناه: يبطرون ويراءون الناس، إذ لا يعطف مستقبل على ماض. ﴿وَاللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ﴾ وهؤلاء أهل مكّة خرجوا يوم بدر ولهم بغيٌ وفخر. فقال رسول الله - ﷺ -: \"اللهمّ إن قريشًا أقبلت بفخرها وخيلائها لتحادك ورسولك\" (١).\n_________\n= انظر: \"نهاية الأرب في فنون الأدب\" للنويري ٦/ ١٢٠، \"محاضرات الأدباء\" للراغب الأصفهاني ١/ ١٧٤.\nالتخريج:\nنُسِب البيتان لعلي بن أبي طالب - ﵁ - والبيت في ديوانه (فعقبى كل) بدلا من (فإن لكلّ). انظر: \"ديوانه\" تحقيق خفاجي (ص ٣١٣).\n(١) الحكم على الإسناد:\nضعيف.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٠/ ١٧ عن قتادة مرسلا بمثله، والبيهقي في \"دلائل النبوة\" ٣/ ٣١ عن ابن إسحاق قال: حدثني يزيد بن رومان، عن عروة بن الزبير، وحدثني الزهري، ومحمد بن يحيى بن حبان، وعاصم بن عمر بن قتادة، وعبد الله بن أبي بكر، وغيرهم من علمائنا، فبعضهم قد حدث بما لم يحدث به بعض، وقد اجتمع حديثهم فيما ذكرت لك من يوم بدر. أهـ. وساق الحديث مطولا من غير تمييز بين الرويات بعضها عن بعض.\nوأخرجه الواقدي في \"المغازي\" ١/ ٦٠ من طريق الزهري عن عروة مرسلًا، ومن طريق عاصم بن عمر، عن يزيد بن رُومان مرسلا أيضًا.","vol":"13","page":114},{"text":"قال ابن عباس - ﵄ -: لمّا رأى أبو سفيان أنّه أحرز عِيره، أرسل إلى قريش: إنّكم خرجتم لتمنعوا عيركم، فقد نجاها الله فارجعوا. فوافى الركب الذي بعثهم أبو سفيان ليأمروا قريشًا بالرجعة بالجُحْفَة (١)، وقال لهم: انصرفوا، فقال أبو جهل: والله لا نرجعن حتّى نرد بدرًا، وكان موسمًا من مواسم العرب، يجتمع لهم بها سوق كل عام، فنقيم بها ثلاثة أيام، وننحر الجزر، ونطعِم الطعام، ونسقي الخمور، وتعزف علينا القيان، وتسمع بنا (٢) العرب، فلا يزالون يهابوننا أبدًا (٣). فوافوها فسُقوا كؤوس المنايا مكان الخمر، وناحت عليهم النوائح مكان القيان، فنهى الله (٤) عباده المؤمنين أن يكونوا مثلهم، وأمرهم بإخلاص النيّة والحسبة (٥) في نصرة دينه ومؤازرة نبيه.\n\n<span data-type=\"title\" id=toc-1579>٤٨ </span>- قوله تعالى: ﴿وَإِذْ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ﴾\nوكان تزيين ذلك لهم (٦) على ما قاله ابن عباس وابن إسحاق\n_________\n(١) الجُحْفَة: كانت الجحفة مدينة عامرة، يمر بها الحاج بين الحرمين، وتوجد اليوم آثارها شَرق مدينة رَابغ بحوالي ٢٢ كم، وفيها مسجد الميقات اليوم يقصده الحجاج. انظر: \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٧٩).\n(٢) من (س) وفي الأصل: بها.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦ عنه وفيه اختلاف في الألفاظ.\n(٤) من (ت).\n(٥) في الأصل: والخشية. ولا يستقيم المعنى، وما أثبته من (ت) وهو موافق لما في المصادر.\n(٦) من (ت) و(س).","vol":"13","page":115},{"text":"والسدي والكلبي وغيرهم: إن قريش لمّا أجمعت المسير، ذكرت الذي بينها وبين بني بكر بن عبد مناة بن كنانة بن الحارث، فكاد ذلك أن يُثنيهم، فجاء إبليس في جُند من الشياطين معه راية، فتبدى في صورة سراقة بن مالك بن جُعْشُم الشاعر الكناني ثم المدلجي، وكان من أشراف كنانة، ﴿وَقَالَ﴾ لهم ﴿لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَكُمْ﴾ أي: مجير لكم من كنانة (١). قال الشاعر:\nيا ظالمي أنّى تروم ظُلامتي ... والله من كل الحوادث جاري (٢)\n﴿فَلَمَّا تَرَاءَتِ الْفِئَتَانِ﴾ أي: التقى الجمعان، ورأى إبليس الملائكة نزلوا من السماء وعلم أنّه لا طاقة لهم بهم ﴿نَكَصَ عَلَى عَقِبَيْهِ﴾. قال الضحاك: ولّى مدبرًا (٣). قال النضر بن شميل: رجع القَهقرى على قفاه هاربًا (٤). وقال قطرب وأبان بن تغلب: رجع من حيث جاء (٥). قال الشاعر (٦):\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٠٥/ ١٨ - ١٩ عنهم عدا الكلبي، وجعلها المصنف في سياق واحد، وفيه اختلاف في الألفاظ.\n(٢) لم أعرف قائله، ولم أعثر على البيت في المصادر والمراجع حسب بحثي واطلاعي.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٦ عنه.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٦ عنه.\n(٥) ذكره النحاس في \"معاني القرآن\" ٣/ ١٦٣.\n(٦) أوس بن حَجر الأسدي.\nانظر: \"الروض الأنف\" للسهيلي ٣/ ٧١، \"السيرة النبوية\" لابن هشام ١/ ٦٦٣.","vol":"13","page":116},{"text":"نَكَصْتُمْ عَلَى أَعْقَابِكُمْ يَوْمَ جِئْتُمْ ... تُزَجّونَ أَنْفَالَ الخَمِيسِ العَرَمْرَمِ (١)\nوقال عبد الله بن رواحة:\nفلمّا رأيتم رسول الإله ... نكصتم وراءكم هاربينا (٢).\n(﴿وَقَالَ إِنِّي بَرِيءٌ مِنْكُمْ إِنِّي أَرَى مَا لَا تَرَوْنَ إِنِّي أَخَافُ اللَّهَ﴾ رب العالمين) (٣) قال الكلبي: لما التقوا كان إبليس في صف المشركين على صورة سراقة آخذًا بيد الحارث بن هشام، فنكص على عقبيه، فقال له الحارث: يا سراقة أين تخذلنا (٤) على هذا الحال؟ فقال: إنِّي أرى ما لا ترون، فقال: والله ما نرى إلا جَعاسِيس (٥) يثرب. فقال: ﴿إِنِّي أَخَافُ اللَّهَ﴾ فقال الحارث: فهلاّ كان هذا أمس، فدفع في صدر الحارث فانطلق، وانهزم الناس، فلمّا قدموا مكة قالوا:\n_________\n(١) الخَمِيسُ: الجيش، وقيل: الجيش الجرَّار، أو الخشن، وعَرَمْرَمٌ: كثير وشديد.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٦٦ (خمس)، ١٢/ ٣٩٤ (عرم).\n(٢) لم أعثر له على مرجع حسب بحثي واطلاعي.\n(٣) من (ت).\n(٤) في الأصل: تدعنا. وما أثبته من (س) وهو موافق لما في المصادر.\n(٥) جَعاسِيس: مفرده الجُعْسُوسُ: وهو اللئيم الخِلْقَة والخُلُق، ويقال: اللئيم القبيح، وكأَنه اشْتُقَّ من الجَعْس:\nوهو العَذِرَة.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٣٩ (جعس).","vol":"13","page":117},{"text":"هزم الناسَ سراقة، فبلغ ذلك سراقة. فقال: بلغني أنكم تقولون إني هزمت الناس (١)، فو الله ما شعرت بمسيركم حتى بلغني هزيمتكم، قالوا: أما أتيتنا في يوم كذا فحلف لهم، فلمّا أسلموا علموا أن ذلك كان من الشيطان (٢).\nقال الحسن في قوله: ﴿إِنِّي أَرَى مَا لَا تَرَوْنَ﴾: رأى إبليسُ جبريلَ ﵇ مُعْتَجِرًا (٣) يمشي بين يدي النبي - ﷺ -، وفي يده اللجام يقود الفرس ما ركب (٤).\n[١٤٠٧] سمعت أبا القاسم الحبيبي (٥) يقول: سمعت أبا زكريا العنبري (٦) يقول: سمعت أبا عبد الله محمد بن إبراهيم البوشنجي (٧) يقول: أفخر بيت قيل في الإسلام قول بعض الأنصار شعرا (٨):\n_________\n(١) من (ت) وفي الأصل: هزم الناس. ولا يستقيم.\n(٢) انظر: \"تفسير مقاتل\" ٢/ ٢١ ذكره بنحوه.\n(٣) في الأصل: محتجرا. وما أثبته من (ت) و(س) وهو موافق لما في المصدر. مُعْتَجِرًا: الإعْتِجارُ بالعمامة هو أَن يلفها على رأسه، ويرد طرفها على وجهه ولا يعمل منها شيئا تحت ذَقنه، والاعْتِجارُ: لِبسة كالالتحاف.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٥٤٢ (عجر)\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٦ عنه.\n(٥) قيل: كذبه الحاكم.\n(٦) يحيى بن محمد، الإمام المفسر، الثقة.\n(٧) ثقة حافظ.\n(٨) من (س)، وفي (ت): يوم بدر. ولا تستقيم لأن البيت قاله كعب بن مالك يبكي حمزة بن عبد المطلب - ﵄ - بعد مقتله يوم أحد في قصيدة مطلعها:\nطَرَقَتْ هُمُومُك فَالرّقَادُ مُسَهّدُ ... وَجَزِعْتُ أَنْ سُلِخَ الشّبَابُ الأَغْيَدُ","vol":"13","page":118},{"text":"وَبِبِئْرِ بَدْرٍ إذْ يَرُدّ وُجُوهَهُمْ ... جِبْرِيلُ تَحْتَ لِوَائِنَا وَمُحَمّدُ (١)\nوقال قتادة ومحمد بن إسحاق قال إبليس: ﴿إِنِّي أَرَى مَا لَا تَرَوْنَ﴾ وصدق عدو الله، وقال: ﴿إِنِّي أَخَافُ اللَّهَ﴾ وكذب عدوّ الله، والله ما به مخافة الله ولكن علم أنّه لا قوة له ولا منعة (٢) فأوردهم وأسلمهم، وتلك عادة عدو الله لمن أطاعه، حتى إذا التقى الحق والباطل أسلمهم وتبرّأ منهم (٣). وقال عطاء: إني أخاف الله أن يهلكني فيمن يُهلِك (٤). وقال الكلبي: خاف أن يأخذه جبريل ﵇ ويعرّفهم حاله فلا يطيعوه (٥).\nوقيل معناه: إني أخاف الله. أي: أعلم صِدَق وعده لأوليائه لأنه كان على يقين من أمره (٦). ورأيت في بعض التفاسير: إني أخاف الله\n_________\n(١) [١٤٠٧] الحكم على الإسناد:\nشيخ الثعلبي تكلم فيه الحاكم.\nالتخريج:\nانظر: \"عيون الأثر\" لابن سيد الناس ١/ ٤٤٤، \"الروض الأنف\" للسهيلي ٣/ ٣٤٨، \"السيرة النبوية\" لابن هشام ٢/ ١٥٧.\n(٢) من (ت) وفي الأصل: ولا تبعه. والصواب ما أثبته.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٩ عنهما في روايتين، وجمع بينهما المصنف مع اختلاف في الألفاظ.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٦ عنه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٧ عنه.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٧ ولم يعزه.","vol":"13","page":119},{"text":"عليكم (١)، ﴿وَاللَّهُ شَدِيدُ الْعِقَابِ﴾ قال بعضهم هذا حكاية من إبليس. وقال آخرون: انقطع الكلام عند قوله: ﴿أَخَافُ اللَّهَ﴾ قال الله تعالى: ﴿وَاللَّهُ شَدِيدُ الْعِقَابِ﴾ (٢).\n[١٤٠٨] أخبرنا (أبو عمرو) (٣) أحمد بن أبي (٤) الفراتي (٥) قال: أخبرنا أحمد بن عمر الإسبيجاني (٦) قال: حدثنا محمد بن نصر المروزي (٧) قال: حدثنا يحيى بن يحيى (٨) قال: قرأت على مالك (٩)، عن إبراهيم بن أبي عبلة (١٠)، عن طلحة بن عبيد الله بن كريز (١١) أن رسول الله قال: \"ما يُرى (١٢) الشيطان يومًا هو فيه أصغر\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٧، ولم يعزه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٧، ولم يعزه.\n(٣) من (ت).\n(٤) من (ت).\n(٥) لم يذكر بجرح أو تعديل.\n(٦) لم أجد له ترجمة.\n(٧) أبو عبد الله، ثقة حافظ إمام جبل.\n(٨) أبو زكريا النيسابوري، ثقة ثبت.\n(٩) إمام دار الهجرة، رأس المتقين، وكبير المنتسبين.\n(١٠) شمر بن يقظان، ثقة.\n(١١) طلحة بن عبيد الله بن كريز، الكعبي الخزاعي، عداده في أهل المدينة روى عن الحسن بن علي وابن عمر وعائشة وأبي الدرداء وروى عنه مالك وغيره، قال أحمد والنسائي: ثقة وذكره ابن حبان في الثقات: \"الثقات\" لابن حبان ٤/ ٣٩٣، \"تهذيب الكمال\" ١٣/ ٤٢٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٤١.\n(١٢) في (س): رأي.","vol":"13","page":120},{"text":"ولا أدحر ولا أحقر ولا أغيظ منه في يوم عرفة، وما ذاك إلا لمّا يرى من تنزل الرحمة، وتجاوزه عن الذنوب العظام، إلا ما رُئي يوم بدر، وذلك أنه رأى جبريل وهو يزع الملائكة\" (١).\n\n<span data-type=\"title\" id=toc-1580>٤٩ </span>- قوله ﷿: ﴿إِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾\nشك ونفاق ﴿غَرَّ هَؤُلَاءِ﴾ يعني المؤمنين دِينُهُم هؤلاء قوم كانوا بمكة مستضعفين حبسهم آباؤهم وأقرباؤهم من الهجرة، فلمّا خرجت قريش إلى بدر أخرجوهم كرهًا، فلمّا بصروا إلى قلة المسلمين ارتابوا وارتدّوا، وقالوا: غرّ هؤلاء دينهم. فقتلوا جميعًا منهم: قيس بن الوليد بن المغيرة (٢)، وأبو قيس بن الفاكه بن المغيرة المخزوميان، والحارث بن زمعة بن الأسود بن المطلب، وعلي بن أمية بن خلف، والعاص بن\n_________\n(١) [١٤٠٨] الحكم على الإسناد:\nضعيف؛ لإرساله، قاله الألباني في \"مشكاة المصابيح\" ٢/ ٨٥. أهـ.\nوقد راوه البيهقي في \"شعب الإيمان\" ٥/ ٤٩٨ (٣٧٧٦) متصلا من طريق آخر عن طلحة عن أبي الدرداء عن النبي ﷺ لكن بسند ضعيف.\nالتخريج:\nأخرجه مرسلا الإمام مالك في \"الموطأ\"، كتاب الحج، باب جامع الحج: ١/ ٤٢٢، قال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٣٢: ومن طريق مالك رواه عبد الرزاق في \"مصنفه\" في الحج، ثم البيهقي في \"شعب الإيمان\" في الباب الخامس والعشرين، وكذلك الطبري، ثم الثعلبي، ثم البغوي في تفاسيرهم. وهو مرسل صحيح. أهـ.\n(٢) هكذا جاء في الأصل: قيس. والصواب: أبو قيس. كما نبه عليه أحمد شاكر في حاشية \"جامع البيان\" للطبري ٩/ ١٠٥ و١٣/ ١٣ وهو: أبو قيس بن الوليد بن المغيرة بن عبد الله بن مخزوم. قتل يوم بدر قتله حمزة بن عبد المطلب.\nانظر: \"نسب قريش\" لمصعب الزبيري ١/ ١٠٦، \"السيرة النبوية\" لابن هشام ٣/ ٢٦٧","vol":"13","page":121},{"text":"منبه بن الحجاج والوليد بن عتبة، وعمرو بن أمية.\n(﴿وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾ فلما قُتلوا مع المشركين ضربت الملائكة وجوههم وأدبارهم.\nفذلك قوله تعالى:\n\n<span data-type=\"title\" id=toc-1581>٥٠ </span>- ﴿وَلَوْ تَرَى﴾\nلو تعاين يا محمد ﴿إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ﴾ أي: يقبضون أرواحهم ببدر ﴿يَضْرِبُونَ وُجُوهَهُمْ﴾ حال. أي: ضاربين وجوههم ﴿وَأَدْبَارَهُمْ﴾ قال سعيد بن جبير، ومجاهد: يريد أستاهم، ولكن الله تعالى كريم يكني (١) \" (٢). وقال مُرّة الهمداني وابن جريج: وجوههم ما أقبل منهم، وأدبارهم ما أدبر منهم، وتقديره: ويضربون أجسادهم (كلها (٣). وقال ابن عباس: كانوا إذا أقبل المشركون بوجوههم إلى المسلمين، ضربوا وجوههم) (٤) بالسيوف، وإذا ولّوا أدركتهم الملائكة فضربوا أدبارهم (٥).\nوقال الحسن: قال رجل: يا رسول الله، إني رأيت بظهر أبي جهل\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٨ عنه، وأخرجه الطبري في \"جامع البيان\" ١٠/ ٢٢ عن: عمر مولى غفرة، مختصرًا.\n(٢) من (ت).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٨ عن ابن جريج.\n(٤) من (ت).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٠/ ٢٢ عنه.","vol":"13","page":122},{"text":"مثل الشراك (١)! قال ذاك ضرب الملائكة (٢).\nوقال الحسين بن الفضل: ضرب الوجوه عقوبة كفرهم، وضرب الأدبار عقوبة معاصيهم (٣). ﴿وَذُوقُوا﴾ فيه إضمار، أي (٤): ويقولون لهم ذوقوا ﴿عَذَابَ الْحَرِيقِ﴾ في الآخرة.\nوقال الحسن: هذا يوم القيامة يقول لهم خزنة جهنم: ذوقوا عذاب الحريق (٥). ورأيت في بعض التفاسير: كان مع الملائكة مقامع (٦) من حديد كلمّا ضربوا التهبت نارا في الجراحات. فذلك قوله: ﴿وَذُوقُوا عَذَابَ الْحَرِيقِ﴾ (٧). ومعنى قوله ذوقوا: قاسُوا واحتملوا.\nقال الشاعر (٨):\n_________\n(١) الشراك: سير النعل.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٤٤٨ (شرك).\n(٢) الحكم على الإسناد:\nمن مراسيل الحسن، قال ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٠٥: رواه الطبري وهو مرسل.\nالتخريج:\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ٢٢ عنه.\n(٣) لم أعثر عليه.\n(٤) من (ت).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٨ عنه.\n(٦) المَقامِعُ: مفرده مقْمَعة: وهي أعمدة الحديد يضرب بها الرأْس.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٢٩٤: (قمع).\n(٧) \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٨ ولم يعزه.\n(٨) هو: طفيل الغنوي، قاله لّما أدرك ثأر قيس الندامي في طيّ. انظر: \"الأغاني\" لأبي الفرج الأصفهاني ٤/ ٢٤٠، \"سمط اللآلي\" للميمني ١/ ١٥٨.","vol":"13","page":123},{"text":"فذوقوا كما ذُقْنا غَدَاة مُحَجَّرٍ ... من الغيظ في أكبادنا والتحوُّبِ (١)\nوقد يوضع موضع الابتلاء والاختبار تقول العرب: اركب هذا الفرس فذقه، وانظر فلانًا فذق ما عنده (٢).\nقال الشماخ في وصف قوس:\nفَذَاقَ، فَأَعْطَتْهُ مِنَ اللِّينِ جَانِبًا ... كفَى وَلَهًا أن يُغْرِقَ السَّهْمَ حَاجِزُ (٣)\nوأصله من الذوق بالفم.\n\n<span data-type=\"title\" id=toc-1582>٥١ </span>- ﴿ذَلِكَ بِمَا قَدَّمَتْ﴾\nكسبت وعملت ﴿أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ﴾ يأخذهم من غير جرم. وفي محل (أنّ) وجهان من الإعراب: أحدهما النصب عطفًا على قوله: ﴿بِمَا قَدَّمَتْ﴾ تقديره: وبأن الله، والآخر: الرفع عطفًا على\n_________\n(١) في الأصل: والتحوَّت. وما أثبته من (ت)، وهو موافق لما في المصادر. ومُحَجَرٌ: بالتشديد اسم جبل في ديار طي، التَّحَوُّبُ: صَوْت مع تَوَجُّع من الغيظ. انظر: \"معجم البلدان\" لياقوت ٤/ ٥٢، \"لسان العرب\" لابن منظور ٤/ ١٦٥ (حجر)، ١/ ٣٣٧ (حوب).\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٨.\n(٣) في الأصل آخر البيت: حاده. وما أثبته من (ت) و(س) وهو موافق للمصادر. فذاق القوسَ: إذا جذب وترَها ليختبر لينها من شدّتها، ثم بيَّن في الشطر الثاني أن لها حاجز يَمنع من إغراق، أَي: فيها لين وشدّة.\nانظر: \"جمهرة أشعار العرب\" لأبي الحطاب القرشي ١/ ٨٣، \"لسان العرب\" لابن منظور ١٠/ ١١١ (ذوق).","vol":"13","page":124},{"text":"قوله: ﴿ذَلِكَ﴾ معناه: وذلك أن الله (١).\n\n<span data-type=\"title\" id=toc-1583>٥٢ </span>- قوله - ﷿-: ﴿كَدَأْبِ آلِ فِرْعَوْنَ﴾\nقال ابن عباس - ﵄ -: كفعل آل فرعون (٢).\nوقال الضحاك: كصنيعهم (٣). وقال مجاهد وعطاء: كسنّتهم (٤).\nوقال يمان: كمثالهم، يعني: أن أهل بدر فعلوا كفعل آل فرعون من الكفر والتكذيب، ففعل الله بهم كما فعل بآل فرعون من الإهلاك والعذاب (٥).\nوقال الكسائي: كشأن آل فرعون جحدوا كما جحدتم، وكفروا كما كفرتم (٦). قال الأخفش والمؤرج وأبو عبيدة: كعادة آل فرعون (٧).\n﴿وَالَّذِينَ مِنْ قَبْلِهِمْ كَفَرُوا بِآيَاتِ اللَّهِ فَأَخَذَهُمُ اللَّهُ﴾ (فعاقبه الله) (٨) ﴿بِذُنُوبِهِمْ إِنَّ اللَّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ﴾.\n_________\n(١) انظر: \"معاني القرآن\" للفراء ١/ ٤١٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣/ ١٩٠ عن عكرمة ومجاهد والضحاك، وفي \"معالم التنزيل\" للبغوي ٢/ ١٢ عن عكرمة ومجاهد وابن عباس ﵄، وذلك عند تفسير الآية: (١١) من سورة: (آل عمران).\n(٣) أخرجه الطبري في \"جامع البيان\" ٣/ ١٩٥ عن الضحاك عن ابن عباس - ﵁ -.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٢ عن عطاء، والكسائي، وأبو عبيدة، وأخرجه الطبري في \"جامع البيان\" ٣/ ١٩٠ عن الربيع.\n(٥) لم أعثر عليه.\n(٦) لم أعثر عليه.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٢/ ١٢ عن النضر بن شميل. ونقل عن الأخفش قوله: كأمر آل فرعون وشأنهم.\n(٨) من (ت).","vol":"13","page":125},{"text":"<span data-type=\"title\" id=toc-1584>٥٣ </span>- قوله - ﷿-: ﴿ذَلِكَ بِأَنَّ اللَّهَ لَمْ يَكُ مُغَيِّرًا نِعْمَةً أَنْعَمَهَا عَلَى قَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ﴾\nقال الكلبي: يعني أهل مكة، أطعمهم الله من جوع، وآمنهم من خوف، وبعث إليهم محمدًا - ﷺ -، فغيّروا نعمة الله، وتغييرها كفرانها وترك شكرها (١). وقال السدّي: نعمة الله محمَّد - ﷺ - أنعم به على قريش فكفروا به وكذبوه، فنقله إلى الأنصار (٢). ﴿وَأَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1585>٥٤ </span>- قوله﷿ ﴿كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْ﴾\nمن كفار الأمم ﴿كَذَّبُوا بِآيَاتِ رَبِّهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ﴾ بعضًا بالرجفة، وبعضًا بالخسف، وبعضًا بالمسخ، وبعضًا بالحصب، وبعضا بالريح، وبعضًا بالماء، وكذلك أهلكنا كفار (مكة يوم) (٣) بدر بالسيف والقتل ﴿وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَكُلٌّ كَانُوا ظَالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1586>٥٥ </span>- قوله تعالى: ﴿إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الَّذِينَ كَفَرُوا فَهُمْ لَا يُؤْمِنُونَ﴾) (٤).\n\n<span data-type=\"title\" id=toc-1587>٥٦ </span>- قوله ﷿ ﴿الَّذِينَ عَاهَدْتَ مِنْهُمْ﴾\n[١٤٠٩] سمعت أبا القاسم بن حبيب (٥)، سمعت أبا بكر بن\nعبدوس (٦) يقول: (مِن) هاهنا صلة يريد الذين عاهدتهم (٧).\n_________\n(١) ذكره السمرقندي في \"بحر العلوم\" ٢/ ٢٧ عنه.\n(٢) ذكره السمرقندي في \"بحر العلوم\" ٢/ ٢٧ عنه.\n(٣) من (ت).\n(٤) من (ت).\n(٥) قيل: كذبه الحاكم.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) [١٤٠٩] الحكم على الإسناد:\nابن حبيب تكلم فيه الحاكم وابن عبدوس لم يذكر بجرح أو تعديل. =","vol":"13","page":126},{"text":"[١٤١٠] وسمعته يقول: سمعت أبا سهل محمَّد بن محمَّد بن الأشعث (١) يقول: دَخَلَت (مِنْ) لأن المعنى: الذين أخذت منهم العهد (٢)، وقيل: عاهدت منهم. أي: معهم (٣). ﴿ثُمَّ يَنْقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ﴾ وهم بنو قريظة، نقضوا العهد الذي كان بينهم وبين رسول الله - ﷺ -، وأعانوا مشركي مكة بالسلاح على قتال النبي - ﷺ - وأصحابه، ثم قالوا: نسينا وأخطأنا، ثم عاهدهم الثانية، فنقضوا العهد ومالؤوا الكفار على رسول الله - ﷺ - يوم الخندق، وركب كعب بن الأشرف إلى مكة فوافقهم على مخالفة رسول الله - ﷺ - ﴿وَهُمْ لَا يَتَّقُونَ﴾ لا يخافون الله في نقض العهد.\n\n<span data-type=\"title\" id=toc-1588>٥٧ </span>- ﴿فَإِمَّا تَثْقَفَنَّهُمْ﴾\nترينّهم وتجدنّهم ﴿فِي الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ﴾ قال ابن عباس - ﵄ -: فنكّل بهم مَنْ وراءهم (٤).\n_________\n= التخريج:\nذكره ابن الجوزي في \"زاد المسير\" ٣/ ٣٧ ولم يعزه.\n(١) لم أجده.\n(٢) [١٤١٠] الحكم على الإسناد:\nابن حبيب تكلم فيه الحاكم، وأبو سهل لم أجده.\nالتخريج:\nذكره ابن الجوزي في \"زاد المسير\" ٣/ ٣٧١.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٣٧١.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ٢٥ - ٢٦ عنه.","vol":"13","page":127},{"text":"وقال قتادة: عظ بهم مَنْ سواهم من الناس (١).\nوقال سعيد بن جبير: أنذر بهم مَنْ خلفهم (٢).\nوقال ابن زيد: (أخِفْهم بما تصنع بهؤلاء) (٣). وقيل: فرَّق جمع كل ناقض بما يبلغ من هؤلاء (٤). وقال عطاء: أثخن فيهم القتل حتى يخافك غيرهم من أهل مكة وأهل اليمن (٥).\nوقال (ابن كيسان) (٦): اقتلهم قتلا يهرب عنك مَن يراهم (٧).\nوقال القتيبي: سمِّع بهم (٨)، وأنشد (٩):\nأُطوّف في الأباطح كل يوم ... مخافة أن يُشرّد بي حكيمُ (١٠)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٢٦ عنه.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٦١ عنه.\n(٣) في الأصل: أرجفهم لهم. وما أثبته من (ت)، وهو موافق لما أخرجه الطبري في \"جامع البيان\" ١٠/ ٢٦ عنه.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٦٩ ولم يعزه.\n(٥) لم أعثر عليه حسب بحثي واطلاعي.\n(٦) في الأصل: ابن زيد. وما أثبته من (ت)، و(س)، وهو الأصوب فقد سبق قول ابن زيد.\n(٧) لم أعثر عليه حسب بحثي واطلاعي.\n(٨) ذكره النحاس في \"معاني القرآن\" ٣/ ١٦٤ وعزاه إلى أبي عبيد وأنها لغة قريش.\n(٩) لشاعر من هذيل لم أعثر على اسمه.\nانظر: \"النكت والعيون\" للماوردي ٢/ ٧٦.\n(١٠) أُطَوِّفُ: أَطُوفُ. وحَكيمٌ: رجل من بني سُلَيْم كانت قريش ولَّتْهُ الأَخذ على أَيدي السفهاء.","vol":"13","page":128},{"text":"وأصل التشريد: التطريد، والتفريق، والتبديد. (١)\nقرأ ابن مسعود - ﵁ - (فَشَرِّذْ) بالذال المعجمة وهما واحد (٢).\nوقال قطرب: التشريذ بالذال: التنكيل، وبالدال: التفريق (٣).\n﴿مَنْ خَلْفَهُمْ﴾ أي: مَنْ ورائَهم. وقيل: مَنْ يأتي خلفهم (٤).\nوقرأ الأعمش: (مِنْ خَلْفِهم) بكسر الميم والفاء (٥) تقديره: فشرِّد بهم مِنْ خلفِهم من عمل بمثل عملهم. ﴿لَعَلَّهُمْ يَذَّكَّرُونَ﴾ يعتبرون فلا ينقضون العهد.\n\n<span data-type=\"title\" id=toc-1589>٥٨ </span>- ﴿وَإِمَّا تَخَافَنَّ﴾\nتعلمنّ يا محمد ﴿مِنْ قَوْمٍ﴾ معاهدين لك ﴿خِيَانَةً﴾ نَكْث عقدٍ، ونَقْض عهدٍ لما يظهر لك منهم من آثار الغدر والخيانة، كما ظهر لك من قريظة، والنضير ﴿فَانْبِذْ إِلَيْهِمْ﴾ فاطرح إليهم عهدهم ﴿عَلَى سَوَاءٍ﴾ وهذا من فصيحات القرآن، ومعناه: فناجزهم (الحرب فأَخْبِرهم) (٦)، وأَعْلِمهم قبل حربك إياهم أنك فسخت العهد بينك\n_________\n(١) انظر: \"العين\" للخليل ٢/ ٢، \"لسان العرب\" لابن منظور ٣/ ٢٣٦ (شرد).\n(٢) ذكره الزمخشري في \"الكشاف\" ٢/ ٣٧٦، وابن عطية في \"المحرر الوجيز\" ٣/ ١٩٩ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٥)\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣١ عنه.\n(٤) ذكره ابن عطية في \"المحرر الوجيز\" ٢/ ٦٢ ولم يعزه.\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" ٣/ ١٩٩، وابن عادل الدمشقي في \"اللباب\" ٨/ ١٨٣ كلاهما عنه.\nوهي قراءة شاذة. انظر: \"مختصر في شواذ القرآن\" لابن خَالَويْه (ص ٥٥).\n(٦) من (ت).","vol":"13","page":129},{"text":"وبينهم، حتى تصير أنت وهم على سواء من العلم بأنك لهم محارب، فيأخذوا للحرب أُهْبَتها، وتبرأ من الغدر. وقال الوليد بن مسلم: على سواء. أي: على مهل وذلك قوله: ﴿فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ﴾ (١) (٢) ﴿إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1590>٥٩ </span>- قوله﷿ ﴿وَلَا يَحْسَبَنَّ﴾\nقرأ أبو جعفر، وابن عامر (وحمزة وحفص) (٣) بالياء على معنى (لايحسبن الذين كفروا أنهم سبقوا) سابقين (٤) فائتين من عذابنا، وقرأ الباقون بالتاء على الخطاب (٥) (إنهم) قرأ العامة بالكسر على الابتداء. وقرأ أهل الشام بالفتح (٦) [ويكون (لا) صلة، تقديره: ولا تحسبن الذين كفروا أن سبقوا أنّهم] (٧) ﴿لَا يُعْجِزُونَ﴾ أي: يفوتون.\n_________\n(١) التوبة: ٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ٢٧ عنه.\n(٣) من (ت).\n(٤) من (ت).\n(٥) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣١١ قال: واختلفوا في (ولا تحسبن الذين كفروا) هنا والنور، فقرأ ابن عامر وحمزة بالغيب فيهما، ووافقهما أبو جعفر وحفص هنا، واختلف عن إدريس عن خلف فروى الشطي عنه كذلك فيهما، ورواهما عنه المطوعي وابن مقسم والقطيعي وابن هاشم بالخطاب، وكذلك قرأ الباقون فيهما.\n(٦) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣١٢ قال: واختلفوا في ﴿إِنَّهُمْ لَا يُعْجِزُونَ﴾ فقرأ ابن عامر بفتح الهمزة وقرأ الباقون بكسرها.\n(٧) من (ت).","vol":"13","page":130},{"text":"<span data-type=\"title\" id=toc-1591>٦٠ </span>- قوله تعالى: ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ﴾\nأي: من الآلات حتى تكون قوة لكم عليهم من الخيل والكراع والسلاح.\n[١٤١] أخبرنا أبو بكر محمد بن أحمد بن عبدوس المزكي (١) سنة سبع وثمانين وثلاثمائة، أخبرنا أبو العباس عبد الله بن يعقوب بن إسحاق (الكرماني (٢) سنة ثمان وعشرين وثلاثمائة، قال) (٣): أخبرنا عبد الله بن محمَّد بن زكريا بن بكر الكرماني (٤)، حدثنا وكيع بن الجراح، حدثنا أسامة بن زيد الليثي (٥)، عن صالح بن كيسان (٦)، عن رجل (٧)، عن عقبة بن عامر الجهني (٨) - ﵁ - أن النبي - ﷺ - قرأ على المنبر، ﴿وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ﴾، فقال: \"ألا إن القوة الرمي، ألا إن القوة الرمي (ألا إن القوة الرمي) (٩) \" (١٠).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو العباس، ضعيف.\n(٣) من (ت).\n(٤) أبو عبد الرحمن الكوفي، ثقة.\n(٥) أبو زيد المدني، صدوق يهم.\n(٦) ثقة ثبت فقيه.\n(٧) لم أعثر على من سماه.\n(٨) الصحابي المشهور.\n(٩) من (ت).\n(١٠) [١٤١١] الحكم على إسناده:\nضعيف، لجهالة الرواي عن عقبة، وفيه ابن عبدوس لم أجد فيه جرحًا ولا تعديلا، وفيه عبد الله بن يعقوب الكِرْمَاني ضعيف. =","vol":"13","page":131},{"text":"وروى ضَمْرَة بن ربيعة، عن رجاء بن أبي (١) سلمة قال: لقي رجل مجاهدًا بمكة ومع مجاهد جُوالِق (٢) فقال مجاهد: هذا من القوة، ومجاهد يتجهز للغزو (٣).\nوقال عكرمة القوة الحصون ﴿وَمِنْ رِبَاطِ الْخَيْلِ﴾ الإناث (٤) ﴿تُرْهِبُونَ﴾ تخوفون ﴿بِهِ﴾ قال ابن عباس - ﵄ -: تخزون (٥).\nوقرأ يعقوب: (تُرهّبون) بتشديد الهاء (٦)، وهما لغتان: أرهبته ورهّبته.\n_________\n= التخريج:\nللحديث طرق صحيحة فقد أخرجه مسلم: من حديث هارون بن معروف قال: أخبرنا ابن وهب، أخبرني عمرو بن الحارث، عن أبي على، ثُمامة بن شُفيِّ؛ أنه عقبة بن عامر وذكره بنحوه انظر: صحيح مسلم (١٩١٧) كتاب الإمارة، باب فضل الرمي والحث عليه وذم من علمه ثم نسبه.\n(١) من (ت) و(س).\n(٢) الجُوالِق: وعاء من الأوعية معروف، يوضع فيه المتاع من طعام وغيره.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٦ (جلق).\n(٣) الحكم على الإسناد:\nضعيف للجهالة التي في السند.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٠/ ٣٠ قال: حدثنا علي بن سهل قال، حدثنا ضمرة ... وذكره.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ٣٠ عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٠/ ٣٠ عنه.\n(٦) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣١٢ وقال: واختلفوا في ﴿تُرْهِبُونَ﴾ فروى رويس بتشديد الهاء، وقرأ الباقون بتخفيفها.","vol":"13","page":132},{"text":"﴿عَدُوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِنْ دُونِهِمْ لَا تَعْلَمُونَهُمُ اللَّهُ يَعْلَمُهُمْ﴾ قال مجاهد: هم (١) بنو قريظة (٢). (وقال السدّي: أهل فارس (٣).\nوقال ابن زيد: هم المنافقون لا تعلمونهم لأنهم معكم) (٤) يقولون: لا إله إلا الله، ويغزون معكم (٥). وقال بعضهم: كفار الجن (٦). وقال بعضهم: هم كل عدو للمسلمين غير الذين أمر النبي - ﷺ - أن يشردّ بهم (٧). ﴿وَمَا تُنْفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ﴾ يدّخر ويوفّر لكم أجره ﴿وَأَنْتُمْ لَا تُظْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1592>٦١ </span>- قوله تعالى: ﴿وَإِنْ جَنَحُوا لِلسَّلْمِ﴾\nأي (٨): وإن مالوا إلى الصلح ﴿فَاجْنَحْ لَهَا﴾ أي: فصل إليها وصالحهم. قالوا: وكانت هذه قبل براءة ثم (٩) نسخت بقوله: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ (١٠) وقوله: ﴿الَّذِينَ لَا يُؤْمِنُونَ\n_________\n(١) من (ت) و(س).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ٣١ عنه.\n(٣) المصدر السابق عنه. وفارس: هو الاسم التاريخي للمنطقة التي قامت عليها الإمبراطوريات والدول الفارسية، والتي تشكل اليوم إيران.\nانظر: \"تعريف بالأماكن الواردة في البداية والنهاية\" ٢/ ١٧٣.\n(٤) من (ت) و(س).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٠/ ٣٢ عنه.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٠/ ٣٢ ولم يعزه.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٠/ ٣٢ ولم يعزه.\n(٨) من (س).\n(٩) من (ت).\n(١٠) التوبة: ٥.","vol":"13","page":133},{"text":"بِاللَّهِ﴾ (١) الآية ﴿وَتَوَكَّلْ عَلَى اللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ﴾ (٢).\n\n<span data-type=\"title\" id=toc-1593>٦٢ </span>- ﴿وَإِنْ يُرِيدُوا أَنْ يَخْدَعُوكَ﴾\nيغدروا ويمكروا بك. وقال مجاهد: يعني قريظة (٣).\n﴿فَإِنَّ حَسْبَكَ اللَّهُ﴾ كافيك الله.\n﴿هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ﴾ قال السدّي: يعني الأنصار (٤).\n\n<span data-type=\"title\" id=toc-1594>٦٣ </span>- ﴿وَأَلَّفَ بَيْنَ قُلُوبِهِمْ﴾\nوجمع بين قلوب الأوس والخزرج (٥) على دينه بعد حرب سمير (٦)، فصيرّهم جميعًا بعد أن كانوا أشتاتًا، وإخوانًا بعد أن كانوا أعداءً.\n_________\n(١) التوبة: ٢٩.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٩ عن قتادة، وعكرمة، بنحوه.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ٣٥ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ٣٥ عنه.\n(٥) الأوس والخزرج: قبيلتا الأنصار من قبائل الأزد، وهم أبناء حارثة بن ثعلبة بن عمر بن عامر، وأمهما قيلة، نزلوا المدينة المنورة عند خروجهم من اليمن، وجاء الإِسلام وهم بها، فكانوا أنصارًا للنبي - ﷺ -.\nانظر: \"المنتخب في ذكر نسب قبائل العرب\" للمغيري ١/ ٢٩، \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي ١/ ٣٣.\n(٦) حرب سمير: أول حرب نشأت بين الخزرج والأوس، بسبب رجل من الأوس من بني عمرو بن عوف يقال له: سمير، قتل حليفا لمالك بن العجلان الخزرجي، ثم تراضوا على الدية بعد حرب بينهم، ولكن قد شبت الشحناء في نفوسهم، وتتابعت بعدها الحروب.\nانظر: \"الأغاني\" لأبي الفرج الأصفهاني ٣/ ٤١، \"الكامل في التاريخ\" لابن عدي ١/ ٤٠٢.","vol":"13","page":134},{"text":"﴿لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَكِنَّ اللَّهَ أَلَّفَ بَيْنَهُمْ إِنَّهُ عَزِيزٌ حَكِيمٌ﴾.\nروى ابن عون عن عمير بن إسحاق قال: كنّا نتحدث أن أول مايرفع من الناس الألفة (١).\n\n<span data-type=\"title\" id=toc-1595>٦٤ </span>- قوله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ﴾ الآية.\n[١٤١٢] أخبرنا ابن فنجويه (٢)، قال: حدثنا ابن حبش المقري (٣)،\nقال: حدثنا محمَّد بن أحمد بن عثمان (٤)، قال: حدثنا إبراهيم بن نصر (٥)، حدثنا الحِمَّاني (٦) حدثنا جرير (٧)، عن يعقوب (٨)، عن جعفر ابن أبي المغيرة (٩) عن سعيد بن جبير (١٠)، قال: أسلم مع النبي - ﷺ - ثلاثة وثلاثون رجلًا وستّ نسوة، ثم أسلم عمر - ﵁ - فنزل: ﴿يَاأَيُّهَا النَّبِيُّ حَسْبُكَ﴾ (١١).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٣٦ عنه.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) أبو علي الدينوري المقرئ، ثقة مأمون.\n(٤) لم أجده.\n(٥) أبو إسحاق الرازي، الحافظ، الإِمام.\n(٦) الحِمَّاني الكوفي، حافظ إلا أنهم اتهموه بسرقة الحديث.\n(٧) الضبي الكوفي، ثقة صحيح الكتاب، قيل كان في آخر عمره يهم من حفظه.\n(٨) أبو الحسن القمي، صدوق يهم.\n(٩) الخزاعي القُمي، صدوق يهم.\n(١٠) ثقة، ثبت فقيه.\n(١١) الحكم على الإسناد:\nضعيف، من مراسيل سعيد بن جبير وفيه أكثر من راو وصف بأنه يهم، وفيه من لم =","vol":"13","page":135},{"text":"﴿وَمَنِ اتَّبَعَكَ﴾ قال أكثر المفسرين: محل ﴿مِنَ﴾ خَفْض عطفًا على الكاف، في قوله ﴿حَسْبُكَ اللَّهُ﴾، ومعنى الآية: حسبك (١) الله (٢) وحسب مَنِ اتبعك مِن المؤمنين (٣).\nوقال بعضهم: هو رَفع عطفًا على اسم الله، تقديره: حسبك الله ومتّبعوك مِن المؤمنين (٤).\n\n<span data-type=\"title\" id=toc-1596>٦٥ </span>- قوله - ﷿-: ﴿يَاأَيُّهَا النَّبِيُّ حَرِّضِ الْمُؤْمِنِينَ﴾\nحُثّهم ﴿عَلَى الْقِتَالِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ﴾ رجلًا ﴿صَابِرُونَ﴾ محتسبون ﴿يَغْلِبُوا مِائَتَيْنِ﴾ من عدوّهم ويقهروهم ﴿وَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ﴾ صابرة محتسبة تثبت عند لقاء العدو ﴿يَغْلِبُوا أَلْفًا مِنَ الَّذِينَ كَفَرُوا بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ﴾ من أجل أن المشركين قوم يقاتلون\n_________\n= أجده وفيه الحِمَّاني اتهم بسرقة الحديث.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٧٢٨ عن يحيى الحماني به، قال السيوطي في \"لباب النزول\" ١/ ١٠٠: سنده صحيح، وأخرجه الطبراني في \"المعجم الكبير\" ١٢/ ٦٠ (١٢٤٧٠) من طريق إسحاق بن بشر الكاهلي يرفعه عن ابن عباس - ﵁ -، قال الهثيمي عن الكاهلي في مجمع الزوائد ٧/ ٢٨: وهو كذاب. وفي متنه نظر كما قال ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١١٨؛ لأن هذِه الآية مدنية، وإسلام عمر كان بمكة بعد الهجرة إلى أرض الحبشة وقبل الهجرة إلى المدينة، والله أعلم.\n(١) من (ت).\n(٢) من (س).\n(٣) ذكره الطبري في \"جامع البيان\" ١٠/ ٣٧ عن الشعبي.\n(٤) انظر: \"معاني القرآن\" للفراء ١/ ٤١٧.","vol":"13","page":136},{"text":"على غير احتساب، ولا طلب ثواب، فهم لا يثبتون إذا صدقتموهم القتال خشية أن يُقتلوا، وصورة الآية خبر ومعناها أمر. وكان هذا يوم بدر فرض على الرجل من المؤمنين قتال عشرة من الكافرين، فثقلت على المؤمنين وضجّوا، فخفّف الله عنهم، فنزل قوله:\n\n<span data-type=\"title\" id=toc-1597>٦٦ </span>- ﴿الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا﴾\n(أي في الواحد عن قتال عشرة، والمائة عن قتال الألف، قرأ عاصم وحمزة وخلف ﴿ضَعْفًا﴾ بفتح الضاد، وقرأ الباقون بضمها، إلا أن أبا جعفر قرأ (ضُعَفَاء) بالمد من غير تنوين على جمع ضعيف (١) مثل شركاء) (٢).\nقوله: ﴿فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ﴾ من الكفّار ﴿وَإِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ﴾ فَرَدَّ من عشرة إلى اثنين، فإذا كانوا على الشطر من عدوهم لم ينبغ لهم أن يَفِرُّوا منهم (٣)، وإن كانوا دون ذلك لم يجب عليهم القتال، وجاز لهم أن ينحازوا (٤) عنهم.\n_________\n(١) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣١٢ قال: واختلفوا في ﴿أَنَّ فِيكُمْ ضَعْفًا﴾ فقرأ عاصم وحمزة وخلف بفتح الضاد، وقرأ الباقون بضمها، وقرأ أبو جعفر بفتح العين والمد والهمز مفتوحة نصبًا.\n(٢) من (ت) وفي الأصل: بفتح الضاد وقرأ بعضهم ضعفا بالمد أي في الواحد من قتال العشرة والمائة عن قتال\nالألف، وقرأ أبو جعفر ضعُفا على جمع ضعيف مثل شركاء. وما جاء في (ت) أتم.\n(٣) في الأصل: منه. وما أثبته من (ت).\n(٤) في الأصل: يتجاوزوا عنهم. ولا يستقيم المعنى، وما أثبته من (ت) أصوب.","vol":"13","page":137},{"text":"<span data-type=\"title\" id=toc-1598>٦٧ </span>- قوله تعالى: ﴿مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَى﴾ الآية\nروى الأعمش (١) عن عمرو بن مرة (٢) عن أبي عبيدة (٣) عن عبد الله ابن مسعود - ﵁ - (٤) قال: لما كان يوم بدر وجيء بالأسرى، قال رسول الله - ﷺ -: ما تقولون في هؤلاء؟ فقال أبو بكر - ﵁ -: يا رسول الله قومك وأهلك، استبقهم واستأنهم (٥)، لعلّ الله يتوب عليهم، وخذ منهم فدية تكون لنا قوة على الكفار، وقال عمر - ﵁ -: يا رسول الله كذبوك وأخرجوك، قدّمهم فاضرب أعناقهم! ومكِّن عليًا من عقيل فيضرب عنقه، ومكّني من فلان نسيب لعمر فأضرب عنقه فإن هؤلاء أئمة الكفر، قال عبد الله بن رواحة - ﵁ -: يا رسول الله انظر واديًا كثير الحطب فأدخلهم فيه، ثم أضرمه عليهم نارًا، فقال العباس: قَطَعَتْك رَحِمُك، فسكت عنهم (٦) رسول الله - ﷺ - (فلم يجبهم) (٧)، ثم قام فدخل. فقال ناس: يأخذ (٨) يقول أبي بكر، وقال ناس: يأخذ يقول\n_________\n(١) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٢) أبو عبد الله الكوفي الأعمى، ثقة عابد، كان لا يدلس، ورمي بالإرجاء.\n(٣) الهذلي، ثقة.\n(٤) الصحابي المشهور.\n(٥) في الأصل: واستأثرهم. وما أثبته من (س)، وهو موافق لما المصدر. قال محمود شاكر في حاشية \"جامع البيان\" للطبري ١٤/ ٦١: من الأناة، يقال: أستانى بالشيء، ترفق به، وأخره ... الخ.\n(٦) من (ت).\n(٧) من (ت).\n(٨) وفي الأصل: نأخذ. وما أثبته من (س) وهو موافق لما في المصدر.","vol":"13","page":138},{"text":"عمر، وقال ناس: يأخذ يقول ابن رواحة، ثم خرج رسول الله - ﷺ - فقال: إن الله ﷿ ليلين قلوب رجال حتى تكون ألين من اللبن، وأن الله ليشدد قلوب رجال حتى تكون أشد من الحجارة! وإن مَثَلُك يا أبابكر مثل إبراهيم قال: ﴿فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي﴾ ﴿عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ﴾ (١) ومَثَلُك يا أبا بكر مثل عيسى قال: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ (١١٨)﴾ (٢) ومَثَلُك يا عمر مثل نوح قال: ﴿رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾ - (٣) ومَثَلُك (يا عمر) (٤) كمثل موسى قال: ﴿رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ﴾ (٥) الآية ثم قال رسول الله - ﷺ -: \"أنتم اليوم عالة (٦)، فلا يُفلَتَنَّ أحد منهم إلا بفداء، أوضرب عنق\". قال عبد الله بن مسعود - ﵁ -: إلا سُهيل بن بيضاء فإني سمعته يذكر الإِسلام! فسكت رسول الله - ﷺ -، فما رأيتني في يوم أخوف أن يقع عليّ الحجارة من السماء من ذلك اليوم، حتى قال رسول الله - ﷺ -: \"إلا سهيل بن بيضاء\" (٧).\n_________\n(١) إبراهيم: ٣٦\n(٢) المائدة: ١١٨\n(٣) نوح: ٢٦\n(٤) من (ت).\n(٥) يونس: ٨٨\n(٦) عالة: فقراء، يقال: عال الرجل يعول إذا افْتقر.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٤٨١ (عول).\n(٧) الحكم على الإسناد:\nإسناده منقطع؛ لأن أبا عبيدة بن عبد الله بن مسعود، لم يسمع من أبيه. وقد حكم =","vol":"13","page":139},{"text":"قال: فلمّا كان من الغد (١) جئت رسول الله - ﷺ -، فإذا هو وأبو بكر قاعدان يبكيان. فقلت: يا رسول الله أخبرني من (٢). أي: شيء تبكي أنت وصاحبك، فإن وجدت بكاء بكيت، وإن لم أجد بكاء تباكيت! فقال رسول الله - ﷺ -: أبكي للذي أنزل (٣) على أصحابك من أخذهم الفداء، ولقد عُرض عليّ عذابكم أدنى من هذِه الشجرة! لشجرة (٤) قريبة من نبي الله - ﷺ -. وأنزل الله تعالى: ﴿مَا كَانَ لِنَبِيٍّ أَنْ يَكُونَ لَهُ أَسْرَى﴾ (٥).\n_________\n= الألباني عليه بالضعف انظر: \"ضعيف سنن الترمذي\" (١/ ١٩٦) وقوله خلاف لما قاله المحدثون من قبله فقد حسنه الترمذي وصححه الحاكم ووافقه الذهبي.\nالتخريج:\nأخرجه الترمذي في تفسير سورة الأنفال: حديث (٣٠٨٤)، وقال: هذا حديث حسن. وأبو عبيدة لم يسمع من أبيه، وأخرجه الطبري في \"جامع البيان\" ١٠/ ٤٣ - ٤٤ بهذا الإسناد قال: حدثني أبو السائب قال، حدثنا أبو معاوية قال، حدثنا الأعمش، ... وذكره، وأخرجه أحمد في \"المسند\" من هذِه الطريق نفسها رقم: (٣٦٣٢)، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٧١٣، والحاكم في \"المستدرك\": ٣/ ٢١ كلاهما من طريق جرير بن عبد الحميد، عن الأعمش، وصححه الحاكم، ووافقه الذهبي.\n(١) هذا القول من كلام عمر - ﵁ - جعله المصنف في سياق حديث ابن مسعود - ﵁ - وسيأتي تخريجه.\n(٢) في الأصل: على. وما أثبته من (ت) وهو موافق لما في المصدر.\n(٣) من (ت).\n(٤) في الأصل و(س): شجرة. وما أثبته من (ت) وهو موافق لما في المصدر.\n(٥) قوله: (فلما كان من الغد .. الخ). هذِه رواية أخرى جمعها المصنف في سياق واحد، وقد أخرجها الطبري =","vol":"13","page":140},{"text":"قرأ (١) بالتاء بصري (وأبو جعفر، وقرأ) (٢) الباقون بالياء (٣). أسرى: جمع أسير مثل: قتيل وقتلى.\n﴿حَتَّى يُثْخِنَ فِي الْأَرْضِ﴾ أي: يبالغ في قتل المشركين وأسرهم وقهرهم، تقول العرب: أثخن فلان في هذا الأمر. أي: بالغ، وأثخنته معرفةً يعني: قتلته معرفة (٤).\nقال قتادة: كان هذا يوم بدر، فاداهم رسول الله أربعة آلاف أربعة آلاف، ولعمري ما كان أثخن رسول الله - ﷺ - يومئذ (٥)! وكان أول قتال قاتل المشركين (٦).\nقال ابن عباس - ﵄ -: هذا يوم بدر والمسلمون يومئذ قليل، فلمّا كثروا واشتد سلطانهم، أنزل الله تعالى بعد هذا في الأُسارى: ﴿فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً﴾ (٧) فجعل الله نبيه - ﷺ - والمؤمنين في أمر الأُسارى\n_________\n= في \"جامع البيان\" ١٤/ ٦٢ من حديث ابن عباس - ﵄ -، قال أحمد شاكر في حاشية \"جامع البيان\" للطبري: وهو حديث صحيح، لا يعرف إلا من طريق عكرمة بن عمار. وقال: ورواه مسلم في \"صحيحه\" مطولًا: ١٢/ ٨٤.\n(١) من (ت).\n(٢) من (ت).\n(٣) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣١٢ قال: واختلفوا في و﴿أَنْ يَكُونَ لَهُ﴾ فقرأ البصريان بالتاء مؤنثًا، وقرأ الباقون بالياء مذكرًا.\n(٤) ذكره الطبري في \"جامع البيان\" ١٠/ ٤٢ ولم يعزه.\n(٥) من (ت).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٠/ ٤٣ عنه.\n(٧) محمَّد: ٤.","vol":"13","page":141},{"text":"بالخيار (١) إن شاؤوا قتلوهم، وإن شاؤوا (٢) استعبدوهم، وإن شاءوا فادوهم وإن شاؤوا أعتقوهم (٣). ﴿تُرِيدُونَ﴾ أيها المؤمنون ﴿عَرَضَ الدُّنْيَا﴾ بأخذكم الفداء ﴿وَاللَّهُ يُرِيدُ﴾ لكم (٤) ثواب ﴿الْآخِرَةَ﴾ بقهركم المشركين ونصركم دين الله ﴿وَاللَّهُ عَزِيزٌ حَكِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1599>٦٨ </span>- قوله - ﷿-: ﴿لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ﴾ الآية\nقال ابن عباس ﵄ كانت الغنائم قبل أن يُبعث النبي - ﷺ - حراما على الأنبياء، والأُمم كلهم، كانوا إذا أصابوا مغنما جعلوه للقربان، وحرّم عليهم أن يأخذوا منه (٥) قليلًا أو كثيرًا، وكان الله ﷿ قد كتب في أم الكتاب أن الغنائم والأُسارى حلال لمحمد وأُمته، فلمّا كان يوم بدر وأسرع المؤمنون في الغنائم وأخذ الفداء، أنزل الله تعالى: ﴿لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ﴾ يعني (٦) لولا قضاء من الله سبق لكم يا أهل بدر في اللوح المحفوظ بأن الله ﷿ مُحِل لكم الغنيمة (٧).\n_________\n(١) من (ت).\n(٢) من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ٤٢ عنه بنحوه وليس فيه: وإن شاؤوا أعتقوهم.\n(٤) من (ت).\n(٥) من (ت).\n(٦) من (ت).\n(٧) أخرجه الطبري في \"جامع البيان\" ١٠/ ٤٥ عنه، وفيه اختلاف في الألفاظ.","vol":"13","page":142},{"text":"وقال الحسن ومجاهد وسعيد بن جبير وابن زيد: لولا كتاب من الله سبق أنه لا يعذِّب أحدًا ممن شهد بدرا مع النبي - ﷺ - (١).\nوقال ابن جريج: ﴿لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ﴾ أنه لا يضل قومًا بعد إذ هداهم حتى يبيّن لهم ما يتقون، فإنه لا يأخذ قومًا فعلوا أشياء بجهالة (٢) ﴿لَمَسَّكُمْ﴾ لنالكم وأصابكم ﴿فِيمَا أَخَذْتُمْ﴾ من الغنيمة والفداء قبل أن تؤمروا به ﴿عَذَابٌ عَظِيمٌ﴾ روى محمَّد بن سيرين عن عبيدة السلماني قال: قال رسول الله - ﷺ - لأصحابه في أسارى بدر: \"إن شئتم قتلتموهم وإن شئتم فاديتموهم، واستشهد منكم بعدتهم\" وكانت الأسارى سبعين. فقالوا: بل نأخذ الفداء ونستمتع ونتقوى (٣) به على عدونا ويستشهد منا بعدتهم (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٤٧ عنهم بنحوه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ٤٧ عن ابن جريج، عن مجاهد، وفيه اختلاف في الألفاظ.\n(٣) من (ت).\n(٤) الحكم على الإسناد:\nصحيح، أخرجه الترمذي في السير، باب ما جاء في قتل الأساري والفداء (١٥٦٧) من رواية علي - ﵁ - بنحوه وقال: هذا حديث حسن غريب، وصححه الألباني في \"صحيح سنن الترمذي\" ٤/ ٦٧.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٠/ ٤٦ به، والترمذي في السير، باب ما جاء في قتال الأساري والفداء حديث (١٥٦٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ١١٨، والنسائي في \"السنن الكبرى\" كتاب السير، باب قتل الأسرى ٥/ ٢٠٠.","vol":"13","page":143},{"text":"قال عَبيدة: طلبوا الخِيْرَتين كلتَيهما فقتل منهم (يوم أحد) (١) سبعون (٢).\nقال ابن إسحاق وابن زيد: لم يكن من المؤمنين أحد ممن حضر إلاّ أحب الغنائم، إلا عمر بن الخطاب - ﵁ - جعل لا يلقى أسيرًا إلا ضرب عنقه، وقال: يا رسول الله ما لنا وللغنائم، نحن قوم نجاهد في دين الله حتى يُعبد الله (٣)! وأشار على رسول الله - ﷺ - بقتل الأُسَراء (٤)، وسعد بن معاذ قال: يا نبي الله كان الإثخان في القتل أحب إليّ من استبقاء الرجال، فقال رسول الله - ﷺ -: لو نزل عذاب من السماء ما نجا منه غير عمر بن الخطاب وسعد بن معاذ) (٥).\n_________\n(١) في الأصل: يومئذ. وما أثبته من (ت) وهو موافق لما في المصدر.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ٤٦ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٧٣٥ عن ابن زيد به.\n(٤) في (س): الأسارى.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٠/ ٤٨ عن ابن إسحاق به. ورواه الواقدي في \"المغازي\" ١/ ١١٠ من دون إسناد، بمعناه. قال القاضي عياض في \"الشفا بتعريف حقوق المصطفى\" ٢/ ١٦٠: وقال الداودي: والخبر بهذا لا يثبت، ولو ثبت لما جاز أن يظن أن النبي - ﷺ - حكم بما لا نص فيه، ولا دليل من نص ولا جعل الأمر فيه إليه، وقد نزهه الله تعالى عن ذلك. وقال القاضي بكر بن العلاء: أخبر الله تعالى نبيه في هذِه الآية أن تأويله وافق ما كتبه له من إحلال الغنائم والفداء، وقد كان قبل هذا فادوا في سرية عبد الله بن جحش التي قتل فيها ابن الحضرمي بالحكم بن كيسان وصاحبه، فما عتب الله عليهم، وذلك قبل بدر بأزيد من عام، فإذا كله يدل على أن فعل النبي - ﷺ - في شأن الأسرى كان على تأويل وبصيرة، وعلى ما تقدم قبلُ مِثلَه، فلم ينكره الله تعالى عليهم، لكن الله =","vol":"13","page":144},{"text":"<span data-type=\"title\" id=toc-1600>٦٩ </span>- قال- الله ﷿: ﴿فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾.\n[١٤١٣] أخبرنا أبو سعيد محمَّد بن عبد الله بن حمدون (١) بقراءتي عليه، قال: أخبرنا أبو حامد أحمد (٢) بن محمَّد بن الحسن بن الشرقي الحافظ (٣)، قال: حدثنا محمَّد بن يحيى الذهلي (٤)، وعبد الرحمن بن بشر العبدي (٥)، وأحمد بن يوسف السلمي (٦)، قالوا: حدثنا عبد الرزاق (٧) قال: أخبرنا معمر عن همام بن مُنَبِّه (٨) قال: هذا ما حدّثنا أبو هريرة - ﵁ - (قال: قال رسول الله - ﷺ -) (٩): \"لم تحل الغنائم لمن كان قبلنا ذلك بأن الله رأى ضعفنا وعجزنا فطيّبها لنا\" (١٠).\n_________\n= تعالى أراد. لعظم أمر بدر، وكثرة أسراها والله أعلم إظهار نعمته، وتأكيد منته، بتعريفهم ما كتبه في اللوح المحفوظ من حل ذلك لهم، لا على وجه عتاب وإنكار وتذنيب، هذا معنى كلامه\". أهـ.\n(١) العالم، الزاهد، الصالح.\n(٢) من (ت).\n(٣) النيسابوري، ثقة مأمون.\n(٤) أبو عبد الله، ثقة حافظ جليل.\n(٥) أبو محمَّد النيسابوري، ثقة.\n(٦) المعروف بحمدان، حافظ ثقة.\n(٧) أبو بكر الصنعاني، ثقة حافظ مصنف شهير عمي في آخر عمره فتغير، وكان يتشيع.\n(٨) أبو عقبة الصنعاني الأبناوي، ثقة.\n(٩) من (س).\n(١٠) [١٤١٣] الحكم على الإسناد:\nصحيح. =","vol":"13","page":145},{"text":"[١٤١٤] وأخبرنا عبد الله بن حامد (١) قال: أخبرنا محمَّد بن يعقوب (٢)، حدثنا الحسن بن علي بن عفان (٣)، حدثنا عبيد الله بن موسى (٤)، حدثنا سالم أبو حماد (٥)، عن السدي (٦)، عن عكرمة (٧)، عن ابن عباس - ﵄ -، قال: قال رسول الله - ﷺ -: \"أعُطيت خمسًا لم يُعطهنَّ نبي قبلي (من الأنبياء) (٨) جُعلت لي (٩) الأرض مسجدًا وطهورًا، ولم يكن نبي من الأنبياء يصلي حتى يبلغ محرابه، وأُعطيت الرعب مسيرة شئهر يكون بيني وبين المشركين شهر،\n_________\n= التخريج:\nأخرجه الإِمام مسلم في الجهاد، باب تحليل الغنائم حديث (٤٦٥٣).\n(١) أبو محمَّد الماهاني، لم يذكر بجرح أو تعديل.\n(٢) المعروف بالأصم، ثقة.\n(٣) أبو محمَّد الكوفي، صدوق.\n(٤) باذام العبسي، ثقة كان يتشيع.\n(٥) سالم أبو حماد. قال ابن أبي حاتم: روى عن السدي، وروى عنه عبيد الله بن موسى سمعت أبي يقول ذلك، وسألته عنه فقال: شيخ مجهول لا أعلم روى عنه غير عبيد الله بن موسى، وذكره ابن حبان في الثقات، وذكره الذهبي، وابن الجوزي في الضعفاء. قال ابن حجر: تكلم فيه أبو حاتم. انظر: \"الجرح والتعديل\" ٤/ ١٩٢، و\"الثقات\" ٦/ ٤١١، و\"المغني في الضعفاء\" ١/ ٢٥٢، و\"الضعفاء والمتروكين\" لابن الجوزي ١/ ٣٥٧، و\"لسان الميزان\" ٣/ ٢١٦.\n(٦) الكبير المفسر، صدوق يهم، ورمي بالتشيع.\n(٧) مولى ابن عباس، ثقة ثبت عالم بالتفسير، لم يثبت تكذيبه عن ابن عمر، ولا تثبت عنه بدعة.\n(٨) من (ت).\n(٩) من (ت).","vol":"13","page":146},{"text":"فيقذف (١) الله الرعب في قلوبهم، وكان النبي يبعث إلى خاصة قومه، فبعتت إلى الجن والإنس، وكان الأنبياء يعزلون الخمس فتجيء النار فتأكله، وأمرت أن أقسمها في فقراء أمتي، ولم يبقَ نبي إلا قد أُعطي سُؤْلَه وأُخّرت شفاعتي لأمتي\" (٢).\n* * *\n_________\n(١) في الأصل: فقذف. وما أثبته من (ت) وهو موافق لما في المصادر.\n(٢) [١٤١٤] الحكم على الإسناد:\nضعيف فيه سالم أبو حماد شيخ مجهول، وعده الذهبي وابن الجوزي في الضعفاء، ولعله الذي عناه الهيثمي في \"مجمع الزوائد\" ٨/ ٢٥٨ في تعليقه على رواية البزار قال: وفيه من لم\nأعرفهم، وفيه عبد الله بن حامد شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات.\nولكن للحديث طرق كثيرة صحيحة، ولكن دون قوله: (وكان الأنبياء يعزلون الخمس)، فقد قال الذهبي في \"ميزان الاعتدال\" ٣/ ١٦٤ في ترجمة سالم بن أبي حماد: وله حديث منكر.\nثم ساق بسنده طرفا من الحديث. فأكل النار للغنائم كلها في الأمم السابقة، وليس للخمس فقط ثابت في الصحيحين من حديث أبي هريرة، فقد أخرجه البخاري في كتاب فرض الخمس (٨)، باب قول النبي - ﷺ - أحلت لكم الغنائم (٣١٢٤).\nالتخريج:\nوأخرجه مسلم في الجهاد والسير، باب تحليل الغنائم لهذِه الأمة خاصة (٥٢٣).\nوأخرجه من هذا الوجه وبهذا اللفظ البزار في \"البحر الزخار\" ٢/ ١٦٦، والبيهقي في \"السنن الكبرى\" ٢/ ٤٣٣، من طريق محمَّد بن يعقوب.","vol":"13","page":147},{"text":"<span data-type=\"title\" id=toc-1601>٧٠ </span>- قوله - ﷿-: ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرَى﴾ الآية\nنزلت في العباس بن عبد المطلب وكان أسر يومئذ وكان العباس أحد العشرة الذين ضمنوا طعام أهل بدر فبلغته النوبة يوم بدر وكان خرج بعشرين أوقية من ذهب ليطعم بها الناس فأراد أن يُطْعم ذلك اليوم فاقتتلوا قبل ذلك وبقيت العِشْرين الأوقية مع العباس فأخذت منه في الحرب فكلم النبي أن يحسب العشرين أوقية من فدائه فأبى وقال: أما شيء خرجت تستعين به علينا فلا أتركه لك وكُلِّف فداء ابني أخيه عَقيل بن أبي طالب ونوفل بن الحارث فقال العباس: يا محمَّد تركتني اتكفف قريشًا ما بقيت! فقال رسول الله - ﷺ -: \"فأين الذهب الذي دفعته إلى أم الفضل وقت خروجك من مكة فقلتَ لها إني لا أدري ما يصيبني في وجهي هذا فإن حدث بي حدث فإذا لكِ ولعبد الله ولعبيد الله وللفضل وقثم يعني بنيه\"، فقال له العباس: وما يدريك قال: \"أخبرني به ربي\" فقال العباس - ﵁ -: وأنا أشهد أنك صادق وأن لا إله إلا الله وأنك عبدُه ورسولُه ولم يطلع عليه أحد إلا الله فذلك قوله: ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأَسْرَى﴾ الذين أخذتم منهم الفداء. (١)\n_________\n(١) الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٣/ ٣٢٤ مطولًا وفيه اختلاف في الألفاظ، وقال: صحيح على شرط مسلم ولم يخرجاه، ووافقه الذهبي، من طريق ابن =","vol":"13","page":148},{"text":"وقرأ أبو جعفر وأبو عمرو: (من الأُسارى) وهما لغتان (بمعنى واحد) (١) وقرأ الباقون ﴿مِنَ الْأَسْرَى﴾ (٢).\n﴿إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا﴾ أي: إيمانًا ﴿يُؤْتِكُمْ خَيْرًا مِمَّا أُخِذَ مِنْكُمْ﴾ من الفداء ﴿وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾.\nقال العباس - ﵁ -: فأبدلني الله منها عشرين عبدًا كلهم يضرب بمال كثير، وأدناهم يضرب بعشرين ألف درهم مكان العشرين الأُوقية، وأعطاني زمزم، وما أحب أن لي بها جميع أموال أهل مكة، وأنا أنتظر المغفرة من ربي (٣).\nوقال قتادة: ذُكر لنا أن نبي الله - ﷺ - لما قدم عليه مال البحرين ثمانون ألفا، وقد توضأ لصلاة الظهر، فما أعطى يومئذ ساكتًا ولا\n_________\n= إسحاق، حدثنا يحيى بن عباد بن عبد الله بن الزبير، عن أبيه، عن عائشة ﵂، وأخرجه الطبراني في \"المعجم الأوسط\" ٨/ ١٠٥ مختصرا من طريق ابن إسحاق يقول حدثني عبد الله بن أبي نجيح عن عطاء عن ابن عباس - ﵁ -. قال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٨: رجال الأوسط رجال الصحيح غير ابن إسحاق وقد صرح بالسماع. أهـ. وأخرجه الطبري في \"جامع البيان\" ١٠/ ٤٩ متفرقا من طرق عدة عن ابن إسحاق، والكلبي وغيرهما من حديث ابن عباس - ﵄ -.\n(١) من (س).\n(٢) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣١٢ قال: واختلفوا في ﴿لَهُ أَسْرَى﴾، ﴿مِنَ الْأَسْرَى﴾ فقرأ أبو جعفر (أسارى والأسارى) بضم الهمزة فيهما وبألف بعد السين، وافقه أبو عمرو في (الأسارى)، وقرأ الباقون بفتح الهمزة وإسكان السين من غير ألف بعدها فيهما.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ٤٩ عنه في روايات عدة، وفيها اختلاف في الألفاظ.","vol":"13","page":149},{"text":"حرم سائلا، وما صلى يومئذ حتى فرّقه، وأمر العباس - ﵁ - أن يأخذ منه (وَيحثِي، فأخذ) (١)، فكان العباس - ﵁ - يقول: هذا خير مما أُخذ منا، وأرجو المغفرة (٢).\n\n<span data-type=\"title\" id=toc-1602>٧١ </span>- قوله تعالى: ﴿وَإِنْ يُرِيدُوا﴾\nيعني الأسرى ﴿خِيَانَتَكَ فَقَدْ خَانُوا اللَّهَ مِنْ قَبْلُ فَأَمْكَنَ مِنْهُمْ﴾ ببدر ﴿وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾.\n* * *\n_________\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ٤٩ عنه، وفيه: شاكيا. بدلًا من: ساكتا.","vol":"13","page":150},{"text":"<span data-type=\"title\" id=toc-1603>٧٢ </span>- قوله - ﷿-: ﴿إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا﴾\nهجروا قومهم وعشيرتهم ودورهم يعني المهاجرين ﴿وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا﴾ رسولا لله - ﷺ - والمهاجرين معه. أي: أسكنوهم منازلهم ﴿وَنَصَرُوا﴾ (١) ونصروهم على عدوهم، وهم الأنصار ﴿أُولَئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ دون أقربائهم من الكفار، وقال ابن عباس - ﵄ -: هذا في الميراث، كانوا يتوارثون بالهجرة، وجعل الله الميراث (للمهاجرين والأنصار) (٢) دون ذوي الأرحام، وكان الذي آمن ولم يهاجر لا يرث من أجل أنه لم يهاجر ولم ينصر، فكانوا يعملون بذلك، حتى أنزل الله ﷿: ﴿أُوْلُواْ الأَرْحَامَ بَعْضُهُمْ أَوْلَى بِبَغضٍ فِى كِتَابِ اللَّهِ﴾ (٣) فنسخت هذا، وصار الميراث لذوي الأرحام من المؤمنين، ولا يتوارث أهل ملّتين شيء (٤).\n﴿وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ﴾ يعني الميراث ﴿حَتَّى يُهَاجِرُوا﴾ قرأ يحيى بن وثاب والأعمش وحمزة بكسر الواو، والباقون بالفتح (٥)، وهما واحد.\n_________\n(١) من (ت).\n(٢) من (ت) وفي الأصل: بالأنصار.\n(٣) الأنفال: ٧٥\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٢ عنه بنحوه، وليس فيه: ولا يتوارث أهل ملّتين شيء.\n(٥) ذكره ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣١٢ قال: واختلفوا في ﴿وَلَايَتِهِمْ﴾ هنا وفي الكهف ﴿هُنَالِكَ الْوَلَايَةُ﴾ فقرأ حمزة بكسر الواو فيهما، وافقه الكسائي وخلف في الكهف وقرأ الباقون بفتح الواو في الموضعين.","vol":"13","page":151},{"text":"وقال الكسائي: الوَلاية بالفتح: النصر، والوِلاية بالكسر: الإِمارة. ﴿وَإِنِ اسْتَنْصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ﴾ أي: عهد ﴿وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-1604>٧٣ </span>- قوله تعالى: ﴿وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾\nفي العون والنصرة. قال ابن عباس - ﵄ -: نزلت في مواريث مشركي أهل العهد (١).\nوقال السدّي: قال رجل (٢) هل نورّث ذوي أرحامنا من المشركين؟ . فنزلت هذِه الآية (٣).\nوقال ابن زيد: كان المهاجر والمؤمن الذي لم يهاجر، لا يتوارثان وإن كانا أخوين مؤمنَين، وذلك لأن هذا الدين بهذا البلد كان قليلًا، حتى كان يوم الفتح، وانقطعت الهجرة وتوارثوا بالأرحام حيثما كانوا، وقال النبي - ﷺ -: \"لا هجرة بعد الفتح إنّما هي الشهادة\" (٤).\nوقال قتادة: كان الرجل ينزل بين المسلمين والمشركين، فيقول إنْ ظهر هؤلاء كنت معهم، وإنْ ظهر هؤلاء كنت معهم! فأبى الله ذلك\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٥ عنه بمثله.\n(٢) من (س).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٥ عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٥ قال حدثني يونس قال، أخبرنا ابن وهب قال، قال ابن زيد وذكره بنحوه. وأخرج الشيخان بسنديهما عن ابن عباس - ﵄ - مرفوعًا: لا هجرة بعد الفتح ولكن جهاد ونية وإذا استنفرتم فانفروا. \"صحيح البخاري\" كتاب الجهاد، باب فضل الجهاد (٢٧٨٣)، \"صحيح مسلم\" كتاب الحج، باب تحريم مكة وصيدها وخلاها ... (١٣٥٣).","vol":"13","page":152},{"text":"عليهم، وأنزل فيه (﴿وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾ فلا تراءى نار) (١) مسلم ومشرك، إلا صاحب جزية مُقِرّ بالخراج. (٢) ﴿إِلَّا تَفْعَلُوهُ﴾ قال عبد الرحمن بن زيد: إلا تتركوهم يتوارثون (كما كانوا يتوارثون) (٣).\nوقال ابن عباس - ﵄ -: إلاّ تأخذوا في الميراث بما أمرتكم به (٤).\nوقال ابن جريج: إلا تعاونوا وتناصروا (٥).\nوقال ابن إسحاق: جعل الله تعالى المهاجرين والأنصار أهل ولايته في الدين دون من سواهم، وجعل الكافرين أولياء بعضهم لبعض، ثم قال: ﴿إِلَّا تَفْعَلُوهُ﴾ أن يتولى المؤمن الكافر دون المؤمنين ﴿تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ﴾ (٦).\n\n<span data-type=\"title\" id=toc-1605>٧٤ </span>- قوله تعالى: ﴿وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوْا وَنَصَرُوا أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا﴾\nقال ابن كيسان: حقَّقوا إيمانهم بالهجرة والجهاد وبذل المال في دين الله ﷿ (٧)\n_________\n(١) من (ت).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٥ عنه بمثله.\n(٣) من (ت) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٥ - ٥٦ عنه بأطول منه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٦ عنه.\n(٥) من (ت) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٦ عنه بنحوه.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٦ عنه بنحوه.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٣/ ٣٨٠ والخازن في \"لباب التأويل\" ٣/ ٥٤ ولم يعزه.","vol":"13","page":153},{"text":"﴿لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ﴾ وهو الجنة.\n\n<span data-type=\"title\" id=toc-1606>٧٥ </span>- ﴿وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَئِكَ مِنْكُمْ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ﴾\nالذي عنده، وهو اللوح المحفوظ. وقيل: في كتاب الله يعني في قسمة الله التي قسمها وبيّنها في القرآن في سورة النساء.\n﴿إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ قال قتادة: كان الأعرابي لا يرث المهاجر، فأنزل الله ﷿ هذِه الآية (١).\nوقال ابن الزبير: كان الرجل يعاقد الرجل فيقول: ترثني وأرثك فنزلت هذِه الآية (٢). وبالله التوفيق.\n* * *\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٨ بأطول منه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ٥٨ عنه مطولًا.","vol":"13","page":154},{"text":"<span data-type=\"title\" id=toc-1607>٩ - سُورَة التَّوْبَة</span>","vol":"13","page":155},{"text":"سورة التوبة (١)\nمدنية (٢)، وهي عشرة آلاف وأربعمائة وثمانية وثمانون (٣) حرفًا، وأربعة آلاف وثمان وتسعون كلمة، ومائة وثلاثون آية (٤).\n_________\n(١) هذا أشهر أسمائها، وتسمى أيضًا: براءة، والفاضحة، وسورة العذاب، والمقشقشة، والمنقرة، والبحوث، والحافرة، والمثيرة، والمبعثرة.\nهذا جملة ما أورده ابن الجوزي في \"زاد المسير\" ٣/ ٣٨٩، والسيوطي في \"الإتقان\" ٢/ ٣٥٧ - ٣٥٩، وزاد السخاوي في \"جمال القراء\" ١/ ٣٦: المخزية، والمنكِّلة، والمدمدمة، والمشردة.\n(٢) قال القرطبي فيما حكاه الشوكاني عنه في \"فتح القدير\" ٢/ ٤١٥: باتفاق. وقال ابن الجوزي في \"زاد المسير\" ٣/ ٣٨٨: هي مدنية بإجماعهم، سوى الآيتين اللتين في آخرها: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ فإنها نزلت بمكة.\nوالصحيح أن هاتين الآيتين مدنيتان على القول بأن المدني ما نزل بعد الهجرة؛ فإنهما من آخر ما نزل من القرآن. كما أخرج الطبري في \"جامع البيان\" ١١/ ٧٨، والشاشي في \"المسند\" ٣/ ٣١١، والطبراني في \"المعجم الكبير\" ١/ ١٩٩ (٥٣٣)، والحاكم في \"المستدرك\" ٢/ ٣٣٨، والبيهقي في \"دلائل النبوة\" ٧/ ١٣٩ من طريق شعبة، عن يونس بن عبيد وعلي بن زيد، عن يوسف بن مهران، عن ابن عباس - ﵄ -، عن أبي بن كعب - ﵁ - قال: آخر ما نزل من القرآن: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾.\nقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي.\nوانظر أيضًا: \"جامع البيان\" للطبري ١١/ ٧٨، \"الإتقان\" للسيوطي ١/ ١٨١ - ١٨٢.\n(٣) في (ت): وثلاثون.\n(٤) في \"البيان في عد آي القرآن\" للداني (ص ١٦٠): وكلمها ألفان وأربعمائة وسبع وتسعون كلمة، وحروفها عشرة آلاف وثماني مائة وسبعة وثمانون حرفًا، وهي =","vol":"13","page":157},{"text":"[١٤١٥] أخبرنا محمَّد بن القاسم بن أحمد (١)، نا محمَّد بن عبد الله بن يحيى (٢)، نا محمَّد بن الفضل (٣)، أنا (٤) عبد الله بن الحسين (٥)، قال: نا أحمد بن محمَّد بن عمار (٦)، نا حمدان بن عبد الله المروزي (٧)، نا عبد الله بن سعيد (٨)، نا عبد الله بن يزيد (٩) العفي (١٠)، نا هشام (١١)، عن عامر الشعبي (١٢)، عن مسروق (١٣)، عن عائشة - ﵂ - قالت: قال رسول الله - ﷺ -: \"إنه (١٤) ما نزل عليّ\n_________\n= مائة وتسع وعشرون آية في الكوفي، وثلاثون في عدد الباقين.\nوكذا عدّها الفيروزآبادي في \"بصائر ذوي التمييز\" ١/ ٢٢٧، والمخللاتي في \"القول الوجيز في فواصل الكتاب العزيز\" (ص ١٩٩).\n(١) الماوردي في \"النكت والعيون\" النيسابوري، لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) في (ت): حدثنا.\n(٥) لم أجده.\n(٦) أبو علي، عالم الشيعة بالكوفة، له تواليف منها: \"آباء النبي - ﷺ - \"، \"إيمان أبي طالب\" توفي سنة (٣٤٦ هـ). \"سير أعلام النبلاء\" ١٥/ ٥٦٦.\n(٧) لم أجده.\n(٨) لم أجده.\n(٩) في الأصل: زيد، والتصويب من (ت) ومن مصادر الترجمة.\n(١٠) ابن محمش النيسابوري، متّهم بالكذب، وكان يضع الحديث.\n(١١) هشام بن عبيد الله الرازي، قال أبو حاتم: صدوق، وضعفه ابن حبان.\n(١٢) ثقة مشهور فقيه فاضل.\n(١٣) ابن الأجدع، ثقة.\n(١٤) ساقطة من (ت)، (ن).","vol":"13","page":158},{"text":"القرآن إلا آية آية وحرفًا حرفًا، خلا سورة (براءة) ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ فإنهما أنزلتا عليّ ومعهما سبعون ألف صف من الملائكة، كلٌّ يقول: يا محمَّد؛ استوصوا بن سبة الله خيرًا\" (١).\n[١٤١٦] وأنا أبو الحسين علي بن محمَّد بن الحسن الجرجاني (٢)، قال: أنا أبو أحمد عبد الله بن عدي الحافظ (٣)، قال: أنا أحمد بن علي ابن المثنى (٤)، نا عبيد الله القواريري (٥)، نا يزيد بن زريع (٦)، نا عوف\n_________\n(١) [١٤١٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لما تقدم من حال عبد الله بن يزيد، وفي إسناده من لم أجده.\nالتخريج:\nولم أجده مسندًا عند غير المصنّف، وقد أورده الزمخشري في \"الكشاف\" ٢/ ١٧٩.\nقال الحافظ ابن حجر في \"الكاف الشاف\" (ص ٨٣): أخرجه الثعلبي من حديث عائشة بإسناد واه.\nوقال الفيروزآبادي في \"بصائر ذوي التمييز\" ١/ ٢٧٣: ضعيف جدًّا.\nوفي \"حاشية الشهاب الخفاجي على البيضاوي\" ٤/ ٣٨٠: أخرجه الثعلبي عن عائشة ﵂، قال العراقي: وهو منكر جدًّا.\nولم أقف على حكم العراقي في مظانه من مصنفاته المطبوعة.\n(٢) في (ت): أبو الحسين الخبازي. إمام، ثقة.\n(٣) الإِمام الحافظ الناقد، الثقة.\n(٤) أبو يعلى الموصلي، ثقة.\n(٥) عبيد الله بن عمر بن ميسرة القواريري أبو سعيد البصري، ثقة ثبت.\n(٦) أبو معاوية البصري، ثقة ثبت.","vol":"13","page":159},{"text":"أبي جميلة الأعرابي (١)، قال: حدثني يزيد الفارسي (٢)، قال:\n_________\n(١) الأعرابي العبدي البصري، ثقة، رمي بالقدر وبالتشيع.\n(٢) في الأصل، (ت): الرقاشي، والمثبت من (ن)، لأن يزيد الرقاشي لم يدرك ابن عباس كما قال الترمذي، كتاب التفسير، باب ومن تفسير سورة التوبة (٣٠٨٦) عقب روايته لهذا الحديث. ويزيد الفارسي قد روى عن ابن عباس غير حديث، ويقال: هو ابن هرمز، ويزيد الرقاشي هو يزيد بن أبيان الرقاشي، ولم يدرك ابن عباس، إنما روى عن أنس بن مالك، وكلاهما من أهل البصرة، ويزيد الفارسي أقدم من يزيد الرقاشي ا. هـ.\nويزيد الفارسي اختلف فيه العلماء: هل هو يزيد بن هرمز أم هما رجلان؟\nفذهب طائفة من المحدثين منهم ابن مهدي وأحمد وابن المديني وابن سعد إلى أنهما واحد، وخالفهم يحيى القطان وابن معين وأبو حاتم والترمذي وعمرو بن علي الفلاس والبخاري والخطيب البغدادي فقالوا إنه غيره، ورجحه المزي وابن حجر.\nانظر أقوالهم في: \"الأسامي والكنى\" للإمام أحمد (ص ١١٩)، \"التاريخ الكبير\" للبخاري ٨/ ٣٦٧، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٣٩، \"تهذيب الكمال\" للمزي ٣٢/ ٢٨٧، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٣٣، \"تقريب التهذيب\" لابن حجر (٧٨٤٣).\nقال الشيخ المعلمي -في تحقيق ماتع له- في حاشية \"موضح أوهام الجمع والتفريق\" للخطيب ١/ ٣٤١ - ٣٤٢: وملخص البحث أنه قد يستدل على الجمع باتفاق الاسم والنسبة إلى فارس والرواية عن ابن عباس، ويجاب بأن اسم يزيد كثير الشيوع يومئذ، وكذا الانتساب إلى فارس، مع أنه لم يأت في خبر يزيد بن هرمز الفارسي، والرواة عن ابن عباس كثيرون مع أن مروي الفارسي غير مروي ابن هرمز، ويدل على أنهما رجلان: أن ابن هرمز مدني والرواة عنه كلهم حجازيون، وكان كاتبا لابن عباس وأميرا لموالي المدينة في محاربتهم لبني أمية يوم الحرة، والفارسي بصري والرواة عنه كلهم بصريون وكان يكون مع أمراء بني أمية كاتبا لابن زياد .. الخ.","vol":"13","page":160},{"text":"حدثني ابن عباس (١) ﵄ قال: قلت لعثمان بن عفان: ما حملكم على أن عمدتم إلى (الأنفال) وهي من المثاني وإلى (براءة) وهي من المئين قرنتم (٢) بينهما ولم تكتبوا بينهما (٣) سطر ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ ووضعتموها في السبع الطول؟ فقال عثمان - ﵁ -: إن رسول الله - ﷺ - كان مما يأتي عليه الزمان وهو تُنَزَّل عليه السور ذوات العدد، فإذا نزل عليه الشيء يدعو بعض من يكتب عنده فيقول: ضعوا هذِه الآية في السورة التي يُذكر فيها كذا وكذا، (وتُنَزَّل عليه الآية فيقول: ضعوا هذِه الآية في السورة التي يذكر فيها كذا وكذا) (٤)، وكانت (الأنفال) مما نزلت بالمدينة، وكانت (براءة) من آخر ما نزلت، وكانت قصّتُها شبيهةً بقصتها، وقبض رسول الله - ﷺ - ولم يبين لنا أنها منها، فمن ثّمَّ قرنتُ بينهما ولم أكتب سطر (٥) ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ ووضعتها في السبع الطول (٦).\n_________\n(١) صحابي، مشهور.\n(٢) في الأصل: ففرقتم، والمثبت من (ت).\n(٣) ساقطة من (ت).\n(٤) في الأصل هنا كلمة: استوصوا، مقحمة، وليست في (ت).\nوما بين القوسين ساقط من (ن).\n(٥) زيادة من (ت).\n(٦) [١٤١٦] الحكم على الإسناد:\nرجاله ثقات. =","vol":"13","page":161},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nذكره السيوطي في \"الدر المنثور\" ٣/ ٣٧٥ وعزاه لابن أبي شيبة وأحمد وأبي داود والترمذي والنسائي وابن أبي داود وابن المنذر والنحاس وابن حبان في \"صحيحه\" وأبي الشيخ والحاكم وابن مردويه والبيهقي.\nوقد أخرجه أبو عبيد في \"فضائل القرآن\" (ص ٢٨٦)، وأبو داود، كتاب الصلاة، باب من جهر بها (٧٨٧) من طريق مروان بن معاوية.\nوأخرجه أحمد في \"المسند\" ١/ ٥٧ (٣٩٩)، والبزار في \"البحر الزخار\" ٢/ ٨، والنسائي في \"السنن الكبرى\" في فضائل القرآن، باب السورة التي يذكر فيها كذا وكذا (٨٠٠٧)، وفي \"فضائل القرآن\" (ص ٨٤)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٢٩٧ من طريق يحيى بن سعيد القطان.\nوأخرجه أحمد أيضًا ١/ ٦٩ (٤٩٩) من طريق إسماعيل بن إبراهيم.\nوأخرجه أبو في داود، كتاب الصلاة، باب من جهر بها (٧٨٦) من طريق هشيم.\nوأخرجه ابن شبّة في \"تاريخ المدينة\" ٣/ ١٠١٥ من طريق يحيى بن سعيد ومحمد ابن جعفر.\nوأخرجه الترمذي في التفسير، باب ومن سورة التوبة (٣٠٨٦)، وابن أبي داود في \"المصاحف\" (ص ٣١ - ٣٢) من طريق يحيى بن سعيد ومحمد بن جعفر وابن أبي عدي وسهل بن يوسف.\nوأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٢٣٠ من طريق عثمان بن الهيثم.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٢٢١ ومن طريقه البيهقي في \"دلائل النبوة\" ٧/ ١٥٢، والخطيب في \"موضح أوهام الجمع والتفريق\" ١/ ٣٣٨ من طريق هوذة بن خليفة.\nوأخرجه الحاكم أيضًا في \"المستدرك\" ٢/ ٣٣٥ من طريق روح بن عبادة.\nوأخرجه البيهقي في \"دلائل النبوة\" ٢/ ٤٢ من طريق إسحاق بن الأزرق.\nوأخرجه الواحدي في \"الوسيط\" ٢/ ٤٧٥ من طريق محمَّد بن جعفر. =","vol":"13","page":162},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= جميعهم عن عوف بن أبي جميلة، عن يزيد الفارسي .. به.\nقال الترمذي: هذا حديث حسن صحيح. وفي \"تحفة الأشراف\" للمزي ٧/ ٢٦١ والنسخة الحجرية لـ \"تحفة الأحوذي\" للمباركفوري ٤/ ١١٤: حسن، لا نعرفه إلا من حديث عوف عن يزيد الفارسي.\nوقال الحاكم: صحيح الإسناد ولم يخرجاه. وقال أيضًا: صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي.\nوقال ابن كثير في \"فضائل القرآن\" (ص ١٤٣): والحديث في الترمذي وغيره بإسناد جيّد قوي.\nوقال الحافظ في \"فتح الباري\" ٨/ ٣١٤ عند ذكر الاختلاف في ترك البسملة أوّلها: وقيل: لأنهم لما جمعوا القرآن شَكّوا هل هي والأنفال واحدة أو ثنتان، فَفَصلُوا بينهما بسطر لا كتابة فيه، ولم يكتبوا فيه البسملة. وروى ذلك ابن عباس عن عثمان وهو المعتمد، وأخرجه أحمد والحاكم وبعض أصحاب السنن.\nوذهب الشيخ أحمد شاكر في تعليقه على \"المسند\" ١/ ٥٧ (٣٩٩) إلى أنه ضعيف جدًّا؛ بل لا أصل له، فقال بعد أن بين الخلاف في يزيد الفارسي: فهذا يزيد الفارسي الذي انفرد برواية هذا الحديث، يكاد يكون مجهولًا، حتى شبّه على مثل ابن مهدي وأحمد والبخاري أن يكون هو ابن هرمز أو غيره، ويذكره البخاري في \"الضعفاء\"، فلا يقبل منه مثل هذا الحديث ينفرد به، وفيه تشكيك في معرفة سور القرآن الثابتة بالتواتر القطعي، قراءةً وسماعًا وكتابةً في المصاحف، وفيه تشكيك في إثبات البسملة في أوائل السور، كأن عثمان كان يثبتها برأيه وينفيها برأيه، وحاشاه من ذلك. فلا علينا إذا قلنا إنه حديث لا أصل له تطبيقًا للقواعد الصحيحة التي لا خلاف فيها بين أئمة الحديث .. فلا عبرة بعد هذا كله في هذا الموضع بتحسين الترمذي ولا بتصحيح الحاكم ولا بموافقة الذهبي، وإنما العبرة للحجة والدليل، والحمد لله على التوفيق.\nووافقه على هذا الحكم شعيب الأرناؤوط في تحقيقه لـ \"الإحسان\"، وأبو إسحاق =","vol":"13","page":163},{"text":"[١٤١٧] وسمعت (أبا القاسم الحسن بن محمَّد بن الحسن (١) النيسابوري) (٢)، يقول: سمعت أبا عبد الله محمَّد بن نافع السجزي (٣) بهراة (٤) يقول: سمعت أبا يزيد حاتم بن محبوب السامي (٥) يقول: سمعت عبد الجبار بن العلاء العطار (٦) يقول: سئل سفيان بن عيينة (٧) لِمَ لَمْ يُكتب في صدر براءة ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾؟ فقال: لأن التسمية رحمة، والرحمة أمان، وهذِه السورة نزلت في المنافقين وبالسيف، ولا أمان للمنافقين (٨).\n_________\n= الحويني في تحقيق \"فضائل القرآن\" لابن كثير (ص ٧٢) حيث حكم عليه بالنكارة. ومن قبلهم ضعفه ابن عطية في \"المحرر الوجيز\" ٣/ ٣ فقال: هذا القول يضعفه النظر أن يختلف في كتاب الله هكذا.\n(١) في (ن): الحسين، وهو تحريف.\n(٢) في (ت): أبا القاسم الحسن بن حبيب.\nوهو أبو القاسم الحبيبي، كذبه الحاكم.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) هراة: بفتح الهاء والراء، مدينة عظيمة مشهورة من أمهات مدن خراسان، لها ربظ محيط بها من جوانبها، ولها أربعمائة قرية.\n\"معجم البلدان\" لياقوت ٥/ ٤٥٦، \"مراصد الاطلاع\" لابن عبد الحق ٣/ ١٤٥٥، \"الروض المعطار\" للحميري (ص ٥٩٤).\n(٥) ثقة.\n(٦) لا بأس به.\n(٧) ثقة، حافظ، فقيه، إمام، حجة.\n(٨) [١٤١٧] الحكم على الإسناد:\nإسناده ضعيف؛ شيخ المصنف كذبه الحاكم، ومحمد بن نافع لم يذكر بجرح أو تعديل، وبقية رجاله ثقات. =","vol":"13","page":164},{"text":"<span data-type=\"title\" id=toc-1608>١ </span>- قوله - ﷿-: ﴿بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ﴾\nرُفِع بخبر ابتداءٍ مضمر؛ أي: هذِه براءة، وقيل: رفع (١) بخبر حرف الصفة (٢) على التقديم والتأخير تقديره: إلى الذين عاهدتم من المشركين براءة بنقض العهد وفسخ العقد (٣). وهي مصدر على فَعَالة\n_________\n= التخريج:\nولم أجد من أسنده عن ابن عيينة غير المؤلف، وقد عزاه لابن عيينة: السمعاني في \"تفسير القرآن العظيم\" ٢/ ٢٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٦٣، والألوسي في \"روح المعاني\" ٥/ ٢٣٦.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٣٣٥ وأبو الشيخ وابن مردويه كما في \"الدر المنثور\" للسيوطي ٣/ ٣٧٧ عن علي بن أبي طالب - ﵁ -.\nوذكره عن علي أيضًا ابن عطية في \"المحرر الوجيز\" ٣/ ٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٦٢.\nوحكاه أبو جعفر النحاس في \"معاني القرآن\" ٣/ ١٨٠، والزجاج في \"معاني القرآن\" ٢/ ٤٢٧، والسمعاني في \"تفسير القرآن\" ٢/ ٢٨٥ عن الإِمام اللغوي محمَّد بن يزيد المبرّد.\n(١) ليست في (ن).\n(٢) الصفة: مصطلح عند الكوفيين يقابل حروف الجرّ عند البصريين، قال ابن يعيش في \"شرح المفصل\" ٨/ ٧ عند كلامه على حروف الجرّ: وقد يسميها الكوفيون حروف الصفات؛ لأنها تقع صفات لما قبلها من النكرات. وأكثر من أستخدم هذا المصطلح الفراء.\nانظر \"معاني القرآن\" ١/ ٢، ٣١.\n(٣) انظر \"معاني القرآن\" للزجاج ٢/ ٤٢٨، \"الدر المصون\" للسمين الحلبي ٦/ ٥، ورجح الطبري في \"جامع البيان\" ١٠/ ٥٨ القول الأول.","vol":"13","page":165},{"text":"كالشَّناءة والدَّناءة (١).\n﴿إِلَى الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ﴾ يعني إلى الذين عاهدهم رسول الله - ﷺ -؛ لأنه كان هو المتولِّي للعقود، وأصحابه كلهم بذلك راضون، فكأنهم عاقدوا <span data-type=\"title\" id=toc-1609>(٢) </span>وعاهدوا (٣).\n\n٢ - ﴿فَسِيحُوا﴾\nرجع من الخبر إلى الخطاب، أي: قل لهم: سيحوا، أي: سيروا (٤) ﴿فِي الْأَرْضِ﴾ هو مقبلين ومدبرين، آمنين غير خائفين أحدًا من المسلمين (٥) بحرب ولا سلب ولا قتل ولا أسر (٦).\n_________\n(١) انظر: \"تاج العروس\" للزبيدي ١/ ٤٤.\n(٢) في (ت)، (ن): عقدوا.\n(٣) وبهذا فسّرها الطبري في \"جامع البيان\" ١٠/ ٥٨ - ٥٩، وابن عطية في \"المحرر الوجيز\" ٣/ ٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٦٣.\nوذكر الزمخشري في \"الكشاف\" ٢/ ١٣٧ وجهًا آخر فقال: فإن قلت: لم علقت البراءة بالله ورسوله والمعاهدة بالمسلمين؟ قلتُ: قد أذن الله في معاهدة المشركين أولًا، فاتفق المسلمون مع رسول الله - ﷺ - وعاهدوهم، فلما نقضوا العهد أوجب الله تعالى النبذ إليهم، فخوطب المسلمون بما تجدد من ذلك، فقيل لهم: اعلموا أن الله ورسوله قد برئا مما عاهدتم به المشركين.\nوذكر ابن المنير وجهًا حسنًا لذلك في تعقباته على \"الكشاف\" ٢/ ١٣٧ فقال: ووراء ما ذكره سرٌّ آخر هو المرعيٌّ والله أعلم، وذلك أن نسبة العهد إلى الله ورسوله في مقامٍ نسب إليه النبذ إلى المشركين لا تحسن شرعًا .. الخ.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٣/ ٣٩٣.\n(٥) \"جامع البيان\" للطبري ١٠/ ٦٦، \"معالم التنزيل\" للبغوي ٤/ ٨.\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٦٤.","vol":"13","page":166},{"text":"﴿أَرْبَعَةَ أَشْهُرٍ﴾ (١) يقال: ساح فلان في الأرض يسيح سياحةً وَسيوحًا وسيحانًا (٢).\n﴿وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ﴾؛ أي: غير فائتين ولا سابقين ﴿وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ﴾؛ أي مذلّهم ومورثهم العار في الدنيا، والنار في الآخرة (٣).\nواختلف العلماء في كيفية هذا التأجيل وفي هؤلاء الذين برئ الله ورسوله إليهم من العهود التي كانت بينهم وبين رسول الله - ﷺ - من المشركين:\nفقال محمَّد بن إسحاق وغيره (٤): هم صنفان من المشركين، أحدهما كانت مدّة عهده أقل من أربعة أشهر (فأمهل تمام أربعة أشهر) (٥)، والآخر كاذت مدّة عهده بغير أجل محدود فقصر به على أربعة أشهر؛ ليرتاد لنفسه ثمّ هو حرب بعد ذلك لله ولرسوله وللمؤمنين (٦)، يُقتل حيث ما أدرك ويؤسر إلا أن يتوب، وابتداء هذا الأجل يوم الحج الأكبر وانقضاؤه إلى عشر من شهر ربيع الآخر، فأما من لم يكن له عهد فإنما أجله\n_________\n(١) ليست في (ن).\n(٢) انظر \"جامع البيان\" للطبري ١٠/ ٦٦، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٦٤، \"الدر المصون\" للسمين الحلبي ٦/ ٦.\n(٣) \"جامع البيان\" للطبري ١٠/ ٦٧ بنصّه، \"معالم التنزيل\" للبغوي ٤/ ٨.\n(٤) في (ت): وغيرهم.\n(٥) ساقطة من (ن).\n(٦) ساقطة من (ن).","vol":"13","page":167},{"text":"انسلاخ الأشهر الحرم وذلك خمسون يومًا (١).\nوقال الزهري: هنّ (٢): شوال وذو القعدة وذو الحجة والمحرم؛ لأن هذِه الآية نزلت في شوال (٣).\nوقال الكلبي: إنما كانت الأربعة الأشهر لمن كان بينه وبين رسول الله - ﷺ - عهد دون أربعة أشهر فأتم له الأربعة أشهر، ومن كان عهده أكثر من أربعة أشهر فإذا الذي أُمِر (٤) أن يُتمّ له عهده وقال: ﴿فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَى مُدَّتِهِمْ﴾ (٥).\n_________\n(١) انظر \"جامع البيان\" للطبري ١٠/ ٥٩ بمعناه، \"معالم التنزيل\" للبغوي ٤/ ٨ - ٩، \"فتح القدير\" للشوكاني ٢/ ٤١٧.\n(٢) ساقطة من (ن).\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٦٥ عن معمر، ومن طريقه أبو جعفر النحاس في \"الناسخ والمنسوخ\" ٢/ ٤١٢.\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ٦٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٤٧ من طريق محمَّد بن ثور، عن معمر، عن الزهريّ .. به.\nوأورده ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٣٨ وعقّبه بقوله: وهذا القول غريب! وكيف يحاسبون بمدّة لم يبلغهم حكمها، وإنما ظهر لهم أمرها حين نادى أصحاب رسول الله بذلك.\nوانظر هذا التعقب أيضًا في \"جامع البيان\" للطبري ١٠/ ٦٦، \"زاد المسير\" لابن الجوزي ٣/ ٣٩٤.\n(٤) في (ت): أُمِر به.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٦٦، والطبري في \"جامع البيان\" ١٠/ ٦٢ من طريق معمر، عن الكلبي .. بمثله.\nوأورده الشوكاني في \"فتح القدير\" ٢/ ٤١٨.","vol":"13","page":168},{"text":"وقال مقاتل: نزلت في ثلاثة أحياء من العرب: خزاعة (١) وبنو مُدْلِج (٢) وبنو خزيمة (٣) كان النبي - ﷺ - عاهدهم بالحديبية سنتين، فجعل الله أجلهم أربعة أشهر ولم يعاهد النبي - ﷺبعد هذِه الآية أحدًا من الناس (٤).\n_________\n(١) خزاعة: لقب على لُحَي وأفصى ابني حارثة بن عمرو مزيقياء بن عامر ماء السماء ابن حارثة بن امرئ القيس بن ثعلبة بن مازن بن الأزد، هذا هو المشهور؛ ولكن في نسب خزاعة خلاف؛ فقد نسبهم جمع إلى عدنان فقالوا: هم بنو لحي بن عامر ابن قمعة بن إلياس بن مضر، ورجحه ابن حزم.\nويؤيده ما أخرجه مسلم، كتاب الجنة ونعيمها، باب النار يدخلها الجبارون (٢٨٥٦) وغيره عن أبي هريرة - ﵁ - مرفوعًا: رأيت عمرو بن لحي بن قمعة بن خندف أبا بني كعب هؤلاء يجر قصبه في النار.\nوبنو كعب هم خزاعة كما ورد في روايات أخرى لفظ: أبو خزاعة، وذلك أن عمرًا هذا هو أول من غير دين إبراهيم ﵇ كما ورد في الحديث.\nوسميت خزاعة بذلك لأنهم انخزعوا -أي: انقطعوا، عن قومهم الأزد لما هاجروا بعد سيل العرم في الحجاز وذلك أثناء هجرتهم. وكانت لخزاعة سدانة البيت بعد جرهم حتى صارت لقريش في زمن قصي بن كلاب.\nانظر: \"نسب معد واليمن الكبير\" لابن الكلبي ٢/ ١١٦، \"جمهرة أنساب العرب\" لابن حزم (ص ٤٨٠).\n(٢) هم بنو مدلج بن مرة بن عبد مناة بن كنانة، واشتهروا بالقيافة، ومنهم الصحابي الشهير سراقة بن جعشم بن مالك بن عمرو بن مالك بن تميم بن مدلج، والصحابي مجزّر بن الأعور الذي سرّ النبي - ﷺ - بقيافته.\n\"جمهرة النسب\" للكلبي (ص ١٥٨)، \"جمهرة أنساب العرب\" لابن حزم (ص ١٨٧).\n(٣) في حاشية الأصل: وفي نسخة: جذيمة، وهي كذلك في (ت).\n(٤) \"تفسير مقاتل بن سلميان\" ٢/ ١٥٦ بنحوه.","vol":"13","page":169},{"text":"وقال الحسن ﵀: بعث الله ﷿ محمدًا - ﷺ - وأمره أن يدعو الناس إلى التوحيد والطاعة وفرض عليه الشرائع وأمره بقتال من قاتله من المشركين فقال: ﴿وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ﴾ (١)، وكان لا يقاتل إلا من قاتله، وكان كافًّا عن أهل العهود الذين كانوا يعاهدونه الثلاثة والأربعة أشهر (٢) حتى ينظروا في أمرهم؛ فإما أن يسلموا وإما أن يُؤذَنوا بحرب (٣)، ثم أمره بقتال المشركين والبراءة منهم وأجَّلهم أربعة أشهر على أن يسلموا وإما أن يؤذنوا بحرب (٤)، ولم يكن لأحد منهم أجل أكثر من أربعة أشهر؛ لا من كان له عهد قبل البراة ولا من لم يكن له عهد، فكان الأجل لجميعهم أربعة أشهر وأحل دماء المشركين كلهم من أهل (٥) العهد وغيرهم بعد انقضاء الأجل (٦).\nقال عبد الرحمن بن زيد: نَقَضَ كُلّ عهدٍ كان أكثر من أربعة أشهر؛ فردّه إلى الأربعة (٧).\nوقال محمَّد بن إسحاق ومجاهد وغيرهما: نزلت في أهل مكة؛ وذلك أن رسول الله - ﷺ - عاهد قريشًا عام الحديبية على أن يضعوا\n_________\n(١) البقرة: ١٩٠.\n(٢) ساقطة من (ن).\n(٣) في (ت)، (ن): بالحرب.\n(٤) في (ت): أو يؤذنوا بالحرب.\n(٥) في (ن): أجل.\n(٦) لم أجده.\n(٧) لم أجده.","vol":"13","page":170},{"text":"الحرب عشر سنين، يأمن فيها الناس ويكفّ بعضهم عن بعض فدخلت خزاعة في عهد رسول الله - ﷺ -، ودخل بنو بكر في عهد قريش، وكان مع ذلك (١) عهود (٢) بين رسول الله - ﷺ - وبين قبائل من (٣) العرب خصائص، فعدت بنو بكر على خزاعة ونقضوا (٤)، فنالت منها ورفدتهم قريش بالسلاح، فلما تظاهر بنو بكر وقريش (على خزاعة) (٥) ونقضوا عهدهم، خرج عمرو بن سالم الخزاعي حتى وقف على رسول الله - ﷺ - وقال:\nيا رب إني ناشدٌ محمدا ... حلف أبينا وأبيه الأتلدا\nكنت لنا أبَّا وكنا ولدا ... ثُمّت أسلمنا ولم ننزع يدا\nفانصر هداك الله نصرًا عتدا (٦) ... وادع عباد الله يأتوا مددا\nفيهم رسول الله قد تجرّدا ... أبيض مثل الشمس ينمو صُعُدا\n_________\n(١) في (ت)، (ن): هذا.\n(٢) في (ن): عهودهم.\n(٣) ساقطة من (ن).\n(٤) ساقطة من (ت)، (ن).\n(٥) من (ن).\n(٦) في (ت): أيدا.","vol":"13","page":171},{"text":"إن سليم خسفًا وجهه تربّدا ... في فيلق كالبحر يجري مزبدا\nإن قريشًا أخلفوك الموعدا ... ونقضوا ميثاقك الموكدا\nوزعموا أن لست تدعوا أحدا ... وهم أذل وأقل عددا\nهم بيّتونا بالحطيم هجّدا ... وقتلونا ركعا وسجدا\nفقال رسول الله - ﷺ -: \"لا نصرت إن لم أنصركم\" وخرج وتجهز إلى مكة، وفتح الله ﷿ مكة، وهي سنة ثمان من الهجرة (١).\nثم لما خرج إلى غزاة تبوك وتخلّف من تخلف من المنافقين وأرجفوا الأراجيف، جعل المشركون ينقضون عهودهم، فأمره الله تعالى بإلقاء عهودهم إليهم ليأذنوا بالحرب، وذلك قوله ﷿: ﴿وَإِمَّا تَخَافَنَّ مِنْ قَوْمٍ خِيَانَةً فَانْبِذْ إِلَيْهِمْ عَلَى سَوَاءٍ﴾ (٢) الآية.\nفلما كانت سنة تسع؛ أراد رسول الله - ﷺ - الحج، ثم قال: إنه ربما (٣) يحضر المشركون فيطوفون عراة فلا أُحِب أن أحج حتى لا\n_________\n(١) انظر \"الطبقات الكبرى\" لابن سعد ٢/ ١٣٤، \"الاستيعاب\" لابن عبد البر ٣/ ٢٥٩، \"معالم التنزيل\" للبغوي ٤/ ٩ - ١٠، \"السيرة النبوية\" لابن هشام ٢/ ٣٨٩ - ٤٠٩، \"مجمع الزوائد\" للهيثمي ٦/ ١٦٢ - ١٦٣.\n(٢) الأنفال: ٥٨.\n(٣) من (ت).","vol":"13","page":172},{"text":"يكون ذلك، فبعث رسول الله - ﷺ - أبا بكر - ﵁ - تلك السنة أميرًا على الموسم ليقيم للناس الحج، وبعث معه بأربعين آية (١) من صدر (براءة) ليقرأها على أهل الموسم، فلما ساء دعا رسول الله - ﷺ - عليًا - ﵁ - وقال: \"اخرج بهذِه القصة من صدر (براءة) وأذِّن بذلك في الناس إذا اجتمعوا\" فخرج علي - ﵁ - على ناقة رسول الله - ﷺ - العضباء (٢) حتى أدرك أبا بكر - ﵁ - بذي الحليفة (٣)، فأخذها منه، فرجع أبو بكر - ﵁ - إلى النبي - ﷺ - فقال: يا رسول الله بأبي أنت وأمي أنَزَل في شأني شيء؟ فقال: \"لا، ولكن لا يُبلّغ عن غيري إلاّ (٤) رجل منّي، أما ترضى يا أبا بكر أنّك كنت معي في الغار، وأنك\n_________\n(١) ساقطة من (ن).\n(٢) في (ت): الجدعاء، وكلاهما من إبل النبي - ﷺ -. قال ابن القيم عند ذكره دواب النبي - ﷺ - في \"زاد المعاد\" ١/ ١٣٤: والعضباء والجدعاء، ولم يكن بهما عضب ولا جدع، وإنما سميت بذلك، وقيل: كان بإذنها عضب فسميت به، وهل العضباء والجدعاء واحدة أو اثنتان؟ فيه خلاف. وقال الفيروزآبادي في \"القاموس المحيط\" للفيروزآبادي ٣/ ١٨: والجدعاء ناقة رسول الله - ﷺ -، وهي العضباء والقصواء، ولم تكن جدعاء ولا عضباء ولا قصواء، وإنما هُنَّ ألقاب.\nوالعضباء: الناقة المشقوقة الأُذن.\nانظر: \"القاموس المحيط\" للفيروزآبادي ١/ ٢٥٧.\n(٣) ذو الحليفة: بالتصغير، قرية كان بينها وبين المدينة ستة أميال أو سبعة، ومنها ميقات أهل المدينة، وهي الآن داخل عمران المدينة.\n\"معجم البلدان\" لياقوت ٢/ ٣٣٩ - ٣٤٠.\n(٤) في الأصل: أو، والمثبت من (ن).","vol":"13","page":173},{"text":"صاحبي على الحوض؟ \" قال: بلى يا رسول الله (١)\n* * *\n_________\n(١) أسند الطبري في \"جامع البيان\" ١٠/ ٦٥، وفي \"تاريخ الرسل والملوك\" ٣/ ١٢٢ نحوه عن السدي من قوله.\nوأخرج أحمد في \"المسند\" ٣/ ٢١٢، ٢٨٣ (١٣٢١٤، ١٤٠١٩)، والترمذي في التفسير، باب: ومن سورة التوبة (٣٠٩٠)، والنسائي في \"السنن الكبرى\" كتاب الخصائص باب ذكر توجيه النبي - ﷺ - ببراءة مع على (٨٤٦٠)، وأبو يعلى في \"مسنده\" ٥/ ٤١٢ من طريق عفان وعبد الصمد عن حماد عن سماك عن أنس - ﵁ -: أن رسول الله - ﷺ - بعث ببراءة مع أبي بكر إلى أهل مكة قال: ثم دعاه فبعث بها عليا قال: لا يبلغها إلا رجل من أهلي. واللفظ لأحمد.\nوأخرجه أحمد في \"فضائل الصحابة\" ٢/ ٥٦٢، ٦٤١ من طريق محمَّد بن عبد الله الخزاعي، عن حماد .. بنحوه.\nقال الترمذي: هذا حديث حسن غريب من حديث أنس بن مالك.\nوحسن إسناده الألباني في \"صحيح سنن الترمذي\" ٣/ ٥٥، وحسين أسد في تعليقه على \"مسند أبي يعلى\".\nوله شاهد من حديث على - ﵁ -: أخرجه أحمد في \"المسند\" ١/ ١٥١ (١٢٩٧) وفي \"فضائل الصحابة\" ٢/ ٧٠٣ من طريق سماك، عن حنش عن علي - ﵁ - بمعناه.\nقال الشيخ أحمد شاكر (١٢٩٦): إسناده حسن.\nوأخرجه النسائي في \"السنن الكبرى\" كتاب الخصائص، باب ذكر توجيه النبي - ﷺ - ببراءة مع على (٨٤٦١) من طريق يونس بن أبي إسحاق عن أبي إسحاق عن زيد ابن يثيع عن علي .. بمعناه.\nوأخرجه الطبراني في \"المعجم الكبير\" ١١/ ٤٠٠ (١٢١٢٧) من حديث مقسم عن ابن عباس .. بمعناه.","vol":"13","page":174},{"text":"قال جابر - ﵁ -: كنت مع علي - ﵁ - حين أتبعه رسول الله - ﷺ - أَبا بكر - ﵁ -، فلما كنا بالعرج (١) ثوّبَ بصلاة الصبح، فلما استوى أبو بكر - ﵁ - ليُكَبِّر، سمع الرغاء، فوقف وقال: هذا رغاء ناقة رسول الله -ﷺ- العضباء (٢)، لقد بدا لرسول الله - ﷺ - في الحج! فإذا عليها عليّ - ﵁ -، فقال أبو بكر - ﵁ -: أمير أم مأمور؟ قال: بل أرسلني رسول الله - ﷺ - بـ (براءة) أقرأها على النَّاس. فسار معه (٣) أبو بكر - ﵁ - (أميرًا على الحج (٤) وعلى - ﵁ -) (٥) ليؤذن بـ (براءة)، فقدما مكة فلما كان قبل التروية (٦) بيوم، قام أبو بكر - ﵁ -، فخطب النَّاس وحدّثهم عن مناسكهم، وأقام للنَّاس الحج، والعرب إذ ذاك تلك السنة على منازلهم التي كانوا عليها في الجاهلية من الحج، حتَّى إذا كان يوم النحر قام علي بن أبي طالب ﵇، فأذّن في النَّاس بالذي أُمِرَ به (٧)، وقرأ عليهم سورة براءة (٨).\n_________\n(١) العَرْج: قرية جامعة في بلاد هذيل، على طريق مكة من المدينة، تبعد عنها ٧٨ ميلًا تقريبًا.\n\"معجم البلدان\" لياقوت ٤/ ١١١.\n(٢) في (ن): الجدعاء.\n(٣) ساقطة من (ت)، (ن).\n(٤) في (ت): الحاج.\n(٥) ساقطة من (ن).\n(٦) في (ن): يوم التروية.\n(٧) في (ت)، (ن): بالذي أمره به رسول الله - ﷺ -.\n(٨) ذكره السيوطي في \"الدر المنثور\" ٣/ ٣٧٩ وعزاه لابن راهويه والدارمي والنَّسائيّ =","vol":"13","page":175},{"text":"قال الشعبي (١): حَدَّثني مُحرّر بن أبي هريرة (٢) عن أَبيه (٣) قال: كنت مع على - ﵁ - حين بعثه النَّبِيّ - ﷺ - ينادي، وكان إذا صَحلَ (٤) صوته ناديتُ. قلت: بأي شيء كنتم تنادون؟ قال: بأربع: \"لا يطف (٥) بالكعبة عريان، ومن كان له عند رسول الله - ﷺ - عهد فعهده إلى مدته، ولا يدخل البيت (٦)\n_________\n= وابن خزيمة في \"صحيحه\" وابن حبان في \"صحيحه\" وأبي الشيخ وابن مردويه والببيهقي. وقد أخرجه الدَّارميّ في \"المسند\" (١٩٥٦)، والنَّسائيّ في \"السنن الكبرى\" كتاب الخصائص باب ذكر توجيه النَّبِيّ - ﷺ - ببراءة مع على (٨٤٦٣)، وابن خزيمة في \"صحيحه\" ٤/ ٣١٩ (٢٩٧٤)، وابن حبان في \"صحيحه\" ١٥/ ١٩ (٦٦٤٥)، والبيهقي في \"دلائل النبوة\" ٥/ ٢٩٧ جميعهم من طريق أبي قرة موسى بن طارق، عن ابن جريج، عن عبد الله بن عثمان بن خثيم، عن أبي الزُّبير، عن جابر .. بنحوه.\nوإسناده ضعيف؛ لعدم تصريح أبي الزُّبير بسماعه من جابر.\n(١) عامر بن شراحيل الشعبي، ثِقَة، مشهور، فقيه، فاضل.\n(٢) مُحَرَّر بن أبي هريرة الدوسي، المدنِيُّ، روى عن أَبيه، وروى عنه الشعبي وأهل الكوفة، ترجمه البُخَارِيّ وابن أبي حاتم، ولم يذكرا فيه جرحًا ولا تعديلًا، وذكره ابن حبان في \"الثِّقات\". وقال ابن سعد: تُوفِّي بالمدينة في خلافة عمر بن عبد العزيز، وكان قليل الحديث. قال الحافظ: مقبول من الرابعة.\nانظر: \"الطبقات الكبرى\" لابن سعد ٥/ ١٨٨، \"التاريخ الكبير\" للبخاري ٨/ ٢٢، \"الجرح والتعديل\" ٨/ ٤٠٨، \"الثِّقات\" لابن حبان ٥/ ٤٦٠، \"التقريب\" (٦٥٤٢).\n(٣) أبو هريرة، الصحابي - ﵁ -.\n(٤) في الأصل: محل، والمثبت من (ت)، (ن).\nجاء في \"القاموس المحيط\" للفيروزآبادي ٤/ ٥: (صَحِل: كفَرِحَ، فهو أصحل وصَحِلٌ، بحَّ أو احتدَّ في بَحَحٍ، خشونة في الصدر وانشقاق في الصوت من غير أن يستقيم.\n(٥) في (ت): لا يطوف.\n(٦) في (ت)، (ن): الجنة.","vol":"13","page":176},{"text":"إلا نفس مؤمنة، ولا يحج بعد عامنا مشرك\" (١). قالوا: فقال المشركون:\n_________\n(١) الحكم على الإسناد:\nفيه محرر مقبول.\nأخرجه الطبري في \"جامع البيان\" ١٠/ ٦٣ من رواية قيس، عن المغيرة، عن الشعبي، عن المحرر .. به.\nوأخرجه أَحْمد في \"المسند\" ٢/ ٢٩٩ (٧٩٧٧)، والدارمي في \"المسند\" (١٩٦٠)، والنَّسائيّ في \"السنن الكبرى\" في تفسير سورة التوبة (١١٢١٤)، وفي \"المجتبى\" كتاب مناسك الحج، باب قوله ﷿: ﴿خُذُوا﴾ (٢٩٥٨)، والطبري في \"جامع البيان\" ١٠/ ٦٣ - ٦٤ كلهم من طريق شعبة، عن المغيرة، عن الشعبي، عن المحرر، عن أَبيه .. بمعناه. غير أن في رواية شعبة هذِه: ومن كان بينه وبين رسول الله - ﷺ - عهد فأجله إلى أربعة أشهر.\nوتابعه على هذِه الرواية جرير بن عبد الحميد، كما عند ابن حبان في \"صحيحه\" ٩/ ١٢٨.\nقال الطبري عقب هذِه الرواية: وأخشى أن يكون هذا الخبر وهمًا من ناقله في الأجل، لأن الأخبار متظاهرة في الأجل بخلافه، مع خلاف قيس شعبة في نفس هذا الحديث.\nوقال ابن كثير في \"البداية والنهاية\" ٥/ ٣٨ بعد ذكر رواية أَحْمد: وهذا إسناد جيد، لكن فيه نكارة من جهة قول الراوي: إن من كان له عهد فأجله إلى أربعة أشهر، وقد ذهب إلى هذا ذاهبون، ولكن الصحيح أن من كان له عهد فأجله إلى أمده بالغًا ما بلغ، ولو زاد على أربعة أشهر، ومن ليس له أمد بالكلية فله تأجيل أربعة أشهر، بقي قسم ثالث وهو من له أمد يتناهى إلى أقل من أربعة أشهر من يوم التأجيل، وهذا يحتمل أن يلتحق بالأول، فيكون أجله إلى مدته وإن قلّ، ويحتمل أن يقال: إنه يؤجل إلى أربعة أشهر؛ لأنه أولى ممن ليس له عهد بالكلية، والله تعالى أعلم. وقد صحح إسناد هذِه الرواية أَحْمد شاكر في تعليقه على\"المسند\" ٢/ ٢٩٨ (٧٩٦٤).","vol":"13","page":177},{"text":"نحن نبرأ من عهدك وعهد ابن عمك إلَّا من الطعن والضرب (١)، وطفقوا يقولون: اللهم إنَّا قد مُنِعْنا أن نَبَرَّك (٢).\nثم لما كانت سنة عشر حج النَّبِيّ - ﷺ - حجّة الوداع، وقفل إلى المدينة، ومكث بقية ذي الحجّة والمحرم وصفرًا وليالي من شهر ربيع الأول، حتَّى لحق بالله ﷿.\n\n<span data-type=\"title\" id=toc-1610>٣ </span>- قوله ﷿: ﴿وَأَذَانٌ﴾\nعطف على قوله (براءة) (٣) \"أي: إعلام، ومنه الأذان بالصلاة، يُقال: آذنته فأذن؛ أي: أعْلَمتُه فَعَلِم، وأصله من الأُذن؛ أي: أوقعته في أذنيه (٤).\n_________\n(١) لم ترد هذِه الزيادة في شيء من روايات حديث محرر بن أبي هريرة، إنما أسندها الطبري ١٠/ ٦٥، وفي \"التاريخ\" له ٣/ ١٢٢ - ١٢٣ عن السدي .. من قوله.\n(٢) لم أجد هذِه الزيادة.\n(٣) انظر: \"جامع البيان\" ١٠/ ٦٧، \"معاني القرآن\" للزجاج ٢/ ٤٢٩، \"مشكل إعراب القرآن\" لمكي ١/ ٣٢٢، \"إعراب القرآن\" للهمداني ٢/ ٤٤٤.\nوضعف الزمخشري في \"الكشاف\" ٢/ ١٣٨ هذا الإعراب حيث قال: (وأذان): ارتفاعه كارتفاع (براءة) على الوجهين، ثم الجملة معطوفة على مثلها، ولا وجه لقول من قال: إنه معطوف على (براءة)، كما لا يقال: عمرو معطوف على زيد في قولك: زيد قائم وعمرو قاعد.\nووافقه على هذا القول أبو البقاء العكبري في \"إملاء ما منَّ به الرَّحْمَن\" ٢/ ١١، وأبو حيان في \"البحر المحيط\" ٥/ ٧، والسمين الحلبي في \"الدر المصون\" ٦/ ٦.\n(٤) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٧٠/ ٧١، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٧٨ - ٨١.","vol":"13","page":178},{"text":"وقال عطية العوفي وسليمان بن موسى الشَّاميّ: الأذان القصص؛ فاتحة براءة إلى قوله ﴿وَإِنْ خِفْتُمْ عَيْلَةً﴾ الآية، وذلك ثمان وعشرون آية (١).\n﴿مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ﴾ واختلفوا فيه، فقال أبو جحيفة وعطاء وطاوس ومجاهد: هو يوم عرفة (٢). وهي رواية عكرمة عن ابن عباس ﵄ (٣).\nيدل عليه حديث أبي الصهباء (٤) البكري قال: سألت علي بن أبي\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٤٧ من رواية حجاج عن ابن جريج قال: زعم سليمان الشَّاميّ أن قوله .. فذكره.\nولم أجد من أسنده أو عزاه إلى عطية العوفي غير المؤلف.\nثم وجدت الماوردي في \"النكت والعيون\" ٢/ ٣٣٩ يقول، عقب إيراده لهذا القول: وهذا قول تفرّد به سليمان بن موسى الشَّاميّ.\n(٢) أسند أقوالهم الطبري في \"جامع البيان\" ١٠/ ٦٧ - ٦٩، واختار هذا القول الزجاج في \"معاني القرآن\" ٢/ ٤٧٥.\n(٣) أخرجها الطبري في \"جامع البيان\" ١٠/ ٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٤٨ كلاهما من حديث إسحاق بن سليمان، عن سلمة بن بُخْت، عن عكرمة، عن ابن عباس قال: إن يوم عرفة يوم الحج الأكبر، يوم المباهاة، يباهي الله ملائكته في السماء بأهل الأرض، يقول ﵎: جاؤوني شعثًا غبرًا، آمنوا بي ولم يروني، وعزّتي لأغفرن لهم، وهو يوم الحج الأكبر.\nهذا لفظ ابن أبي حاتم، وذكره الطبري مختصرًا.\n(٤) في (ت): الصحباء، وهو تحريف، وهو صهيب، أبو الصهباء البكري، البصري، مقبول.","vol":"13","page":179},{"text":"طالب - ﵁ - عن يوم الحج الأكبر، فقال: إن رسول الله -ﷺ- بعث أَبا بكر بن أبي قُحافة ﵄ يقيم للنَّاس الحج، وبعثني معه بأربعين آية من براءة حتَّى أتى عرفة فخطب النَّاس يوم عرفة، فلما قضى خطبته التفت إليّ، فقال: قم يَا علي؛ فأدّ رسالة رسول الله - ﷺ -! فقمت، فقرأت عليهم أربعين آية من براءة، ثم صَدَرْنَا (١)، حتَّى أتينا مني، فرميت الجمرة ونحرت البدنة، ثم حلقت رأسي، وعلمت أن أهل الجمع لم يكونوا حضروا كلهم خطبة أبي بكر يوم عرفة، فطفقت أتتبع بها الفساطيط (٢) أقرؤها عليهم، فمن ثمّ إخال حسبتم أنَّه يوم النحر؛ ألا وهو يوم عرفة (٣).\nوروى شهاب بن (٤) عباد العصري (٥)،\n_________\n(١) الصَدَر: بالتحريك؛ الرجوع، يُقال: صدر القوم عن المكان أي رجعوا عنه. والصَّدْر: اليوم الرابع من أَيام النحر لأَنَّ النَّاس يَصْدُورن فيه عن مكة إِلى أَمَاكنهم. اللسان (صدر).\n(٢) الفُسْطَاط: بضم الفاء وكسرها، ضرب من الأبنية في السفر دون السرادق، وقيل: مجتمع أهل الكُورة حوالي مسجد جماعتهم، هكذا فسّره صاحب العين وغيره، وكل مدينة فسطاط.\nوقد عدّها الجواليقي فارسية معرّبة، وتعقبه أَحْمد شاكر بأنها عربية خالصة.\n\"معجم البلدان\" لياقوت ٤/ ٢٩٩، \"المعرب\" للجواليقي (ص ٢٤٩)، \"القاموس المحيط\" للفيروزآبادي ٢/ ٥٥٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ٦٧ - ٦٨ من طريق حيوة بن شريح، عن حميد بن زياد، عن أبي معاوية البَجَليّ، عن أبي الصهباء .. بمثله.\n(٤) في الأصل: عن، وهو تحريف، والتصويب من (ت).\n(٥) في الأصل: القصري، وهو تصحيف، والتصويب من (ت). =","vol":"13","page":180},{"text":"عن أَبيه (١) قال: سمعت عمر بن الخطاب - ﵁ - يقول: هذا يوم عرفة يوم الحج الأكبر، فلا يصومنّه أحد، قال: فحججت بعد أبي، فأتيت المدينة، فسألت عن أفضل أهلها، فقالوا: سعيد بن المسيّب، فأتيته، فقلت: إنِّي سألت عن أفضل أهل المدينة فقالوا: سعيد بن المسيّب، فأخبرني عن صوم يوم عرفة فقال: أُخبرك عن من هو أفضل منّي مائة ضعف: عمر، أو ابن عمر - ﵄ - كان ينهى عن صومه ويقول: هو يوم الحج الأكبر (٢).\n_________\n= وهو: شهاب بن عباد العبدي، العصري، البَصْرِيّ، روى عن أَبيه، ترجم له البُخَارِيّ، وابن أبي حاتم، ولم يذكرا فيه جرحًا ولا تعديلًا، وذكره ابن حبان في \"الثِّقات\". وقال الحافظ: مقبول.\nانظر: \"التاريخ الكبير\" للبخاري ٤/ ٢٣٤، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٦١، \"الثِّقات\" لابن حبان ٤/ ٣٦٢، \"تهذيب الكمال\" للمزي ٤/ ٣٦٨، \"التقريب\" لابن حجر (٢٨٤٣).\n(١) عباد العصري، وعصر بطن من عبد قيس -يروي عن عمر - ﵁ -، ويروي عنه ابنه شهاب، ذكره ابن حبان في \"الثِّقات\".\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ١٢٥، \"التاريخ الكبير\" للبخاري ٦/ ٣٤، \"الجرح والتعديل\" ٦/ ٨٨، \"الثِّقات\" لابن حبان ٥/ ١٤٢.\n(٢) الحكم على الإسناد:\nفيه شهاب بن عباد مقبول.\nالتخريج:\nأخرجه ابن سعد في \"الطبقات الكبرى\" ٧/ ١٢٥، والبخاري في \"التاريخ الكبير\" ٦/ ٣٤، والطبري في \"جامع البيان\" ١٠/ ٦٨ من طريق شهاب بن عباد .. به.\nوعزاه ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٤٤ لابن أبي حاتم أَيضًا.","vol":"13","page":181},{"text":"وقال معقل بن داود (١): سمعت ابن الزُّبير ﵄ يقول: يوم عرفة هذا يوم الحج الأكبر، فلا يَصُمْه أحد (٢).\nوقال غالب بن عبيد الله: سألت عطاء عن يوم الحج الأكبر فقال: يوم عرفة؛ فأفض منها قبل طلوع الفجر (٣).\nوقال قيس بن مخرمة - ﵁ -: خطب رسول الله -ﷺ- عشية عرفة (٤)، ثم قال: أما بعد، وكان لا يخطب إلَّا قال: أما بعد فإن هذا يوم الحج الأكبر (٥).\nوقال نافع بن جبير وقيس بن عباد (٦) وعبد الله بن شداد والشعبي والنخعي والسدّي وابن زيد: هو يوم النحر (٧).\n_________\n(١) لم أجده.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٣٨٢ لابن جرير، وهو عنده في \"جامع البيان\" ١٠/ ٦٨.\n(٣) أخرجه الطبري ١٠/ ٦٨.\n(٤) في (ن): يوم عرفة.\n(٥) أخرجه الطبري ١٠/ ٦٨ عن ابن وكيع، عن محمَّد بن بكر. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٤٨ عن أَبيه، عن ابن أبي عمر، عن سفيان.\nكلاهما عن ابن جريج، عن محمَّد بن قيس بن مخرمة قال: خطب النَّبِيّ .. به فراوي الحديث عندهما هو محمَّد بن قيس لا أبوه.\nومحمَّد بن قيس تابعي يروي عن أَبيه، وروايته عن النَّبِيّ - ﷺ - مرسلة، كما جزم بذلك البَغَوِيّ وابن منده. \"الإصابة\" لابن حجر ٩/ ٣١٦.\n(٦) في الأصل و\"جامع البيان\" ١٠/ ٧١: عبادة، وهو تحريف، والتصويب من (ت).\n(٧) أسند أقوالهم الطبري في \"جامع البيان\" ١٠/ ٦٩ - ٧٤، واختار هذا القول، والشوكاني في \"فتح القدير\" ٢/ ٤٢١.","vol":"13","page":182},{"text":"وهو إحدى (١) الروايتين عن علي - ﵁ -.\nقال يحيى بن الجزار (٢): خرج عليٌّ يوم النحر على بغلة بيضاء يريد الجبّانة (٣)، فجاءه رجل فأخذ بلجام دابّته وسأله عن الحج الأكبر، فقال: هو يومك هذا، خَلِّ سبيلها (٤).\nوقال عياش (٥) العامري: سُئل عبد الله بن أبي أوفى - ﵁ - عن يوم الحج الأكبر فقال: سبحان الله هو يوم النحر، يوم تهراق فيه الدماء، ويحلق فيه الشعر، ويحلّ فيه الحرام (٦).\n_________\n(١) في (ن): وهي بصدد الروايتين.\n(٢) في الأصل: الخزاز، وهو تصحيف، والمثبت من (ت).\n(٣) الجَبَّانة: -بالفتح ثم التشديد-، والجبان في الأصل: الصحراء، وأهل الكوفة يسمون المقابر (جبانة) كما يسميها أهل البصرة مقبرة، \"معجم البلدان\" لياقوت\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ٧٠ من طريق شعبة، عن الحكم، عن يحيى الجزار .. به.\nوذكره النحاس في \"معاني القرآن\" ٣/ ١٨١، والبغوي في \"معالم التنزيل\" ٤/ ١٢، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٤٥.\n(٥) في حاشية الأصل: في نسخة: عباس، وكذا هو في (ت)، (ن) وهو تصحيف.\n(٦) أخرجه ابن أبي شيبة في \"المصنف\" ٥/ ٥٥٨ (١٥٣٢٨) من طريق جابر، والطبري في \"جامع البيان\" ١٠/ ٦٩ من طريق عبد الرَّحْمَن، كلاهما عن سفيان.\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ٧٣ من طريق قيس، كلاهما -أي: سفيان وقيس- عن عياش العامري .. بنحوه.\nوأخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٢٦٧، وسعيد بن منصور في \"سننه\" ٥/ ٢٣٨، والطبري في \"جامع البيان\" ١٠/ ٦٩ - ٧٢ من طرق عن عبد الملك بن عمير، عن عبد الله بن أبي أوفى .. بنحوه.","vol":"13","page":183},{"text":"وروى الأَعمش (١) عن عبد الله بن سنان (٢) قال: خطبنا المغيرة بن شعبة (٣) - ﵁ - على ناقة له يوم الأضحى، فقال: هذا يوم الأضحى، وهذا يوم النحر، وهذا يوم الحج الأكبر (٤).\nوروى شعبة (٥)، عن أبي بشر (٦) قال: اختصم علي بن عبد الله بن عباس (٧) ورجل من آل شيبة في يوم الحج الأكبر، فقال عليّ: هو يوم النحر، وقال الذي من آل شيبة: هو يوم عرفة، فأرسلوا إلى سعيد بن جبير (٨) فسألوه، فقال: هو يوم النحر، ألا ترى أن من فاته يوم عرفة لم\n_________\n(١) سليمان بن مهران، ثِقَة، حافظ، لكنه مدلس.\n(٢) عبد الله بن سنان الأسدي، أبو سنان الكُوفيّ، يروي عن علي وابن مسعود والمغيرة بن شعبة، وغيرهم، وثقه ابن سعد وابن معين وابن حبان، تُوفِّي أيام الحجاج.\n\"الجرح والتعديل\" ٥/ ٦٨، \"الثِّقات\" لابن حبان ٥/ ١١، \"تعجيل المنفعة\" لابن حجر ١/ ٧٤٣.\n(٣) صحابي، جليل.\n(٤) [*] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه سعيد بن منصور في \"سننه\" ٥/ ٢٤١، وابن أبي شيبة في \"المصنف\" ٥/ ٥٥٦ (١٥٣٢٦)، والطبري في \"جامع البيان\" ١٠/ ٧٥ من طرق عن الأَعمش .. به.\n(٥) ابن الحجاج، ثِقَة حافظ متقن.\n(٦) بيان بن بشر الأحمسي، ثِقَة ثبت.\n(٧) أبو محمَّد الهاشمي، ثِقَة عابد.\n(٨) ثِقَة، ثبت، فقيه.","vol":"13","page":184},{"text":"يفته الحج، وإذا فاته يوم النحر فقد فاته الحج؟ ! (١).\nيدل عليه:\n[١٤١٨] ما أخبرنا عبد الله بن حامد (٢)، قال: أنا أبو بكر أَحْمد بن إسحاق الفقيه (٣)، أنا أَحْمد بن إبراهيم بن ملحان (٤)، قال: نا يحيى بن بكير (٥)، نا الليث (٦)، عن عقيل (٧)، عن الزُّهْرِيّ (٨)، عن أبي بكر بن عبد الرَّحْمَن (٩)، عن أبي هريرة - ﵁ - قال: بعثني أبو بكر - ﵁ - في تلك الحجّة في نفر بعثهم يوم النحر يؤذنوا (١٠) بمنى: لا يحج بعد العام\n_________\n(١) [*] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٠/ ٧١ من طريق ابن بشار، عن محمَّد بن جعفر، عن شعبة .. به.\n(٢) أبو محمَّد الماهاني، الوزان، لم يذكر بجرح أو تعديل.\n(٣) أبو بكر الصِّبْغي، لم يذكر بجرح أو تعديل.\n(٤) أبو عبد الله البلخي البغدادي، ثِقَة.\n(٥) يحيى بن عبد الله بن بكير القُرشيّ المخزومي، أبو زكريا المصري، صدوق، ثِقَة في الليث.\n(٦) ابن سعد، أبو الحارث المصري، الإمام، الثقة، المثبت.\n(٧) عُقيل، بالضم، ابن خالد بن عَقيل، بالفتح، الأيلي، ثِقَة ثبت.\n(٨) محمَّد بن مسلم بن شهاب، الزُّهْرِيّ، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٩) ابن الحارث بن هشام بن المغيرة المخزومي المدنِيُّ، ثِقَة فقيه عابد.\n(١٠) في (ت)، (ن): يؤذنون، وكذا هي في \"صحيح البُخَارِيّ\" كتاب التفسير، باب ﴿فَسِيحُوا فِي الْأَرْضِ﴾ (٤٦٥٥).","vol":"13","page":185},{"text":"مشرك ولا يطوف بالبيت عريان، ثم أردف النَّبِيّ -ﷺ- عليًا - ﵁ - يأمره أن يؤذن بـ (براءة).\nقال أبو هريرة: فأذن معنا عليّ أهل مني يوم النحر بـ (براءة) (١).\n[١٤١٩] وأخبرنا عبد الله بن حامد (٢)، قال: أنا أَحْمد بن محمَّد\n_________\n(١) [١٤١٨] الحكم على الإسناد:\nإسناده فيه شيخ المصنف وشيخ شيخه لم أر فيهما جرحًا ولا تعديلًا، وبقية رجاله ثقات.\nالتخريج:\nهكذا أخرج المصنف هذا الحديث من طريق الزُّهْرِيّ، عن أبي بكر بن عبد الرَّحْمَن، عن أبي هريرة. ولم أجد من رواه هكذا غيره، وإنما المحفوظ رواية الزُّهْرِيّ، عن حميد بن عبد الرَّحْمَن، عن أبي هريرة كما سيأتي في الحديث بعده. ومما يدل على خطأ هذا الإسناد رواية البيهقي له ٥/ ٨٧ من طريق أبي عبد الله الحافظ، أنبأ أبو بكر أَحْمد بن إسحاق الفقيه، أنبأ أَحْمد بن إبراهيم، ثنا يحيى بن بكير، ثنا الليث، عن يونس، عن ابن شهاب، قال: حَدَّثني حميد بن عبد الرَّحْمَن، أن أَبا هريرة أخبره .. فذكره.\nوقد أخرجه بهذا اللفظ البُخَارِيّ (في التفسير .. باب: ﴿فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ﴾ (٤٦٥٥) من طريق سعيد بن عُفير، عن الليث .. به.\nثم إن في رواية المصنف هنا إدراجًا بينته رواية البُخَارِيّ حيث جاء فيها: (قال حميد بن عبد الرَّحْمَن: ثم أردف رسول الله -ﷺ- بعلي بن أبي طالب وأمره أن يؤذن ببراءة). فبينت هذِه الرواية أن هذِه الجملة مدرجة من كلام حميد لا من كلام أبي هريرة.\nقال الحافظ في \"فتح الباري\" ٨/ ٣١٨ عن هذِه الجملة: وهذا القدر من الحديث مرسل، لأن حميدًا لم يدرك ذلك ولا صرح بسماعه له من أبي هريرة، لكن قد ثبت إرسال على من عِدّة طرق ..\n(٢) أبو محمَّد الوزان، لم يذكر بجرح أو تعديل.","vol":"13","page":186},{"text":"ابن الحسن (١)، قال: نا محمَّد بن يحيى (٢)، نا يعقوب بن إبراهيم بن سعد (٣)، نا أبي (٤)، عن صالح (٥)، عن ابن شهاب (٦)، أن حميد بن عبد الرَّحْمَن (٧) أخبره، أن أَبا هريرة - ﵁ - أخبره، أن أَبا بكر - ﵁ - بعثه في الحجّة التي أمّره عليها رسول الله - ﷺ - قبل حجّة الوداع في رهط يؤذنون في النَّاس: أن لا يحجّنّ بعد العام مشرك ولا يطوفنّ بالبيت عريان، وكان حميد يقول: يوم النحر يوم الحج الأكبر من أَجل حديث أبي هريرة - ﵁ - (٨).\n_________\n(١) في الأصل: الحسين، وهو خطأ، والتصويب من (ت).\nوهو: أبو حامد أَحْمد بن محمَّد بن الحسن النَّيْسَابُورِيّ ابن الشرقي، ثِقَة، مأمون.\n(٢) الذهلي، ثِقَة، حافظ، جليل.\n(٣) في الأصل: سعيد، وهو خطأ، والتصويب من (ت) ومن مصادر الترجمة.\nوهو ابن إبراهيم بن عبد الرَّحْمَن بن عوف الزُّهْرِيّ، أبو يوسف المدنِيُّ، ثِقَة فاضل.\n(٤) إبراهيم بن سعد بن إبراهيم بن عبد الرَّحْمَن بن عوف الزُّهْرِيّ، ثِقَة حجة.\n(٥) صالح بن كيسان المدنِيُّ أبو محمَّد أو أبو الحارث، ثِقَة ثبت فقيه.\n(٦) أبو بكر محمَّد بن مسلم الزُّهْرِيّ، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٧) حميد بن عبد الرَّحْمَن بن عوف الزُّهْرِيّ المدنِيُّ، ثِقَة.\n(٨) [١٤١٩] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات.\nالتخريج:\nوقد أخرجه البُخَارِيّ في التفسير باب: ﴿إِلَّا الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ﴾ (٤٦٥٧)، والنَّسائيّ في \"السنن الكبرى\" في المناسك، باب قوله ﷿: ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾ (٣٩٤٨) من طريق يعقوب بن إبراهيم، عن أَبيه .. به. =","vol":"13","page":187},{"text":"وقال ابن عيينة (١)، عن ابن جريج (٢)، عن مجاهد (٣) قال: يوم الحج الأكبر حين الحج أيام مني كُلها، ومجامع المشركين حين كانوا بعكاظ (٤)\n_________\n= وأخرجه البُخَارِيّ في الحج: باب لا يطوف بالبيت عريان (١٦٢٢) عن يحيى بن بكير، وفي التفسير باب: ﴿وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ﴾ (٤٦٥٦) عن عبد الله بن يوسف، كلاهما عن الليث.\nوأخرجه مسلم في الحج، باب: لا يحج بالبيت مشرك (١٣٤٧) من طريق ابن وهب.\nوأخرجه أَحْمد في \"فضائل الصَّحَابَة\" ١/ ٣٦٨ من طريق أَيُّوب بن سويد.\nثلاثتهم: الليث وابن وهب وأيوب، عن يونس.\nوأخرجه البُخَارِيّ في المغازي باب حج أبي بكر بالنَّاس سنة تسع (٤٣٦٣)، وأبو يعلق في \"مسنده\" ١/ ٧٧، والبيهقي في \"السنن الكبرى\" ٥/ ٨٧ من طريق أبي الرَّبيع، عن فليح.\nوأخرجه أبو عبيد في \"الناسخ والمنسوخ\" (ص ١٩٦)، والبخاري في الجزية باب كيف ينبذ إلى أهل العهد (٣١٧٧) من طريق أبي اليمان، عن شعيب بن أبي حمزة.\nثلاثتهم: يونس وفليح وشعيب، عن ابن شهاب، عن حميد .. بنحوه مطولًا ومختصرًا.\n(١) سفيان بن عيينة، ثِقَة، حافظ، إمام، حجة، ربما دلس عن الثِّقات.\n(٢) عبد الملك بن عبد العزيز، ثِقَة، فقيه، فاضل، كان يدلس ويرسل.\n(٣) مجاهد بن جبر المكيّ، ثِقَة، إمام في التفسير وفي العلم.\n(٤) عُكاظ: اسم سوق من أسواق العرب في الجاهلية، وهو كما قال الأصمعيّ: نخلٌ في وادٍ بينه وبين الطائف ليلة، وبينه وبين مكة ثلاث ليال.\n\"معجم البلدان\" لياقوت ٤/ ١٦٠، \"دائرة معارف القرن العشرين\" ٦/ ٥٣٥.","vol":"13","page":188},{"text":"وذي المجاز (١) ومجنّة (٢)، ويوم نادى فيه عليّ ﵇ بما نادى (٣).\nوكان سفيان الثَّوريّ يقول: يوم الحج الأكبر أيامه كلها مثل يوم صفّين (٤)\n_________\n(١) ذو المجاز: موضع سوق بعرفة على ناحية كبكب، عن يمين الإِمام، على فرسخ من عرفة، كانت تقوم في الجاهلية ثمانية أيام. \"معجم البلدان\" لياقوت ٥/ ٦٦.\n(٢) مَجَنّة: اسم سوق للعرب كان في الجاهلية، قال الأصمعيّ: وكانت مجنة بمرّ الظهران قرب جبل يقال له الأصفر وهو بأسفل مكة على قدر بريد منها، وكانت تقوم عشرة أيام من آخر ذي القعدة. \"معجم البلدان\" لياقوت ٥/ ٧٠.\nوقال الواقديّ: كانت العرب تقيم بسوق عكاظ شهر شوال، ثم تنتقل إلى سوق مجنة فتقيم فيه عشرين يومًا من ذي القعدة، ثم تنتقل إلى سوق ذي المجاز فتقيم فيه إلى أيام الحج. \"معجم البلدان\" لياقوت ٤/ ١٦٠.\n(٣) [*] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٠/ ٧٤ من طريق أَحْمد بن إسحاق، عن أبي أَحمد، عن ابن عيينة .. بنحوه. وأخرجه في ١٠/ ٧٤ من طرق عن مجاهد .. بمعناه. قال الطبري في \"جامع البيان\" ١٠/ ٧٥: وأما ما قال مجاهد: من أن يوم الحج إنما هو أيامه كلها، فإن ذلك وإن كان جائزًا في كلام العرب، فليس بالأشهر الأعرف من كلام العرب من معانيه، بل أغلبُ على معنى اليوم عندهم أنَّه من غروب الشَّمس إلى مثله من الغد. وإنما محمل تأويل كتاب الله على الأشهر الأعرف من كلام من نزل الكتاب بلسانه.\n(٤) صِفين: بكسرتين وتشديد الفاء، موضع على شاطئ الفرات من الجانب الغربي، بقرب الرقّة، وفيه كانت الوقعة العظيمة بين على ومعاوية ﵄ سنة ٣٧ هـ، وكانت مدة المقام بصفين مائة يوم وعشرة أيام.\n\"معجم البلدان\" لياقوت ٣/ ٤٧١.","vol":"13","page":189},{"text":"ويوم الجمل (١) ويوم بُعاث (٢)، يراد به الحين والزمان، لأن كل حرب من هذِه الحروب دامت أيامًا كثيرة (٣).\nواختلفوا أَيضًا في السبب الذي لأجله (٤) قيل لهذا اليوم يوم الحج الأكبر:\nفقال الحسن: سمّي الحج الأكبر من أَجل أنَّه اجتمع فيه المسلمون والمشركون (٥).\n_________\n(١) هو ما وقع بين علي - ﵁ - وعائشة وطلحة والزُّبير - ﵃بعد مقتل عثمان - ﵁ - من قتالٍ اضطرهم إليه وحرضهم عليه أهل الفتنة.\n(٢) بُعاث: بضم الموحدة وبعدها مهملة وآخره مثلثة، موضع في نواحي المدينة كانت به وقائع بين الأوس والخزرج في الجاهلية. قال الخطابي: يوم بعاث يوم مشهور من أيام العرب كانت فيه مقتلة عظيمة للأوس على الخزرج، وبقيت الحرب قائمةَ بينهما إلى أن قام الإِسلام مائة وعشرين سنة.\n\"أعلام الحديث\" ١/ ٥٩١، \"معجم البلدان\" لياقوت ١/ ٥٣٥، \"فتح الباري\" ٢/ ٤٤١.\n(٣) لم أجده في \"تفسيره\".\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ٧٤ من طريق الحارث، عن أبي عبيد .. به، دون قوله: يراد به الحسين.\nوذكره الواحدي في \"الوسيط\" ٢/ ٤٧٧، والبغوي في \"معالم التنزيل\" ٤/ ١٢، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٧٠، وابن كثير في \"تفسير القرآن العظيم\" ٨/ ١٤٦، وعزاه ابن عطية في \"المحرر الوجيز\" ٣/ ٥ لابن عيينة، فلعله وهم!\n(٤) ساقطة من (ن).\n(٥) عزاه السيوطي في \"الدر المنثور\" ٣/ ٣٨٢ لعبد الرَّزّاق وابن المنذر وابن أبي حاتم. =","vol":"13","page":190},{"text":"وقال عبد الله بن الحارث بن نوفل: يوم الحج الأكبر كان حجة الوداع اجتمع فيه حج المسلمين وعيد اليهود والنصارى والمشركين، ولم يجتمع قبله ولا بعده (١).\nوروى منصور وحماد عن مجاهد قال: كان يُقال الحج الأكبر القِران، والحج الأصغر إفراد الحج (٢).\n_________\n= وقد أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٢٦٦، والطبري في \"جامع البيان\" ١٠/ ٧٥ من طريق معمر، عن الحسن .. بنحوه.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٤٨ من طريق عثمان بن عمر، عن سهل السَّرَّاج قال: سئل الحسن عن يوم الحج الأكبر .. فذكر نحوه.\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٧٥ من طريق علي بن زيد بن جدعان، عن عبد الله بن الحارث .. بمثله، وفيه: اجتمع فيه حج المسلمين والنصارى واليهود ولم يذكر المشركين.\nقال الزجاج في \"معاني القرآن\" ٢/ ٤٣٠ بعد ذكر هذا القول: وهذا لا يسمى به يوم الحج الأكبر، لأنه أعياد غير المسلمين، إنما فيهم تعظم -كذا- كفر بالله، فليست من الحج الأكبر في شيء.\nوقال ابن عطية في \"المحرر الوجيز\" ٣/ ٦ عقب إيراده لأثر الحسن وعبد الله بن الحارث: وهذا ضعيف أن يصف الله في كتابه بالكبر لهذا، وقال الحسن أَيضًا: إنما سمي أكبر لأنه حج فيه أبو بكر، ونبذت فيه العهود، قال القاضي أبو محمَّد: وهذا هو القول الذي يشبه نظر الحسن.\nوارتضى هذا التعليل القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٧٠.\n(٢) رواية حماد عن مجاهد أخرجها الطبري في \"جامع البيان\" ١٠/ ٧٥ من طريق أَحْمد بن إسحاق، عن أبي أَحْمد، عن أبي بكر النهشلي، عن حماد .. به.\nقال ابن عطية في \"المحرر الوجيز\" ٣/ ٦: وهذا ليس من الآية في شيء. ونقل عبارته القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٧٠. =","vol":"13","page":191},{"text":"وقال الزُّهْرِيّ والشعبي وعطاء: الحج الأكبر الحج، والحج الأصغر العمرة، قيل لها الأصغر لنقصان عملها من عمل الحج (١).\n﴿أَنَّ اللَّهَ﴾ وقرأ عيسى (إنّ الله) بالكسر (٢) على الابتداء؛ لأن الأذان قول (٣)، (وقرأ الباقون بالفتح) (٤).\n﴿بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ﴾ قراءة العامة بالرفع (٥) على الابتداء،\n_________\n= ولم أجد رواية منصور عن مجاهد بهذا القول، وإنما عند الطبري في \"جامع البيان\" ١٠/ ٧٦ رواية منصور عن مجاهد قال: كان يقال الحج الأصغر العمرة.\n(١) انظر أقوالهم مسندة عند الطبري في \"جامع البيان\"١٠/ ٧٥ - ٧٦، وذكرها البَغَوِيّ في \"معالم التنزيل\" ٤/ ١٢.\nورواية الزُّهْرِيّ أخرجها أَيضًا عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٢٦٦.\nواختار هذا القول الطبري ﵀، انظر: \"تفسيره\" ١٠/ ٧٦.\n(٢) في (ت): بكسر الألف.\nوالقراءة عزاها ابن عطية في \"المحرر الوجيز\" ٣/ ٧، وأبو حيان في \"البحر المحيط\" ٥/ ٨، والسمين الحلبي في \"الدر المصون\" ٦/ ٧ إلى الحسن والأعرج. وعزاها الدمياطي في \"الإتحاف\" ٢/ ٨٧ للحسن وحده. وذكرها بدون نسبة الزجاج في \"معاني القرآن\" ٢/ ٤٧٤ والعكبري في \"إعراب القراءات الشواذ\" ١/ ٦٠٦.\n(٣) هذا التوجيه على مذهب الكوفيين، والكسر على مذهب البصريين على إضمار القول.\nقاله أبو حيان في \"البحر المحيط\" ٥/ ٨، والسمين الحلبي في \"الدر المصون\" ٦/ ٧.\n(٤) من (ت).\n(٥) \"إتحاف فضلاء البشر\" ٢/ ٨٧.","vol":"13","page":192},{"text":"وخبره مضمر تقديره: ورسوله أَيضًا بريء (١)، وقرأ ابن أبي إسحاق وعيسى ويعقوب (رسولَه) بالنصب (٢) ردًّا على اسم الله، ولم يقل: بريئان؛ لأنه يرجع (٣) إلى كل واحد منهما، كقول الشَّاعر (٤):\n(فمن يَكُ أمسى بالمدينة رحلُه) (٥) ... فإنِّي وقيّارًا بها لغريبُ\nوروي عن الحسن (ورسولِه) بالخفض على القسم (٦).\nوبلغني أن أعرابيًا سمع رجلًا يقرأ هذِه القراءة (٧) فقال: إن كان الله بريئًا من رسولِه فأنا منه بريء أَيضًا، وأخذ الرَّجل بتلابيبه وجَرّه إلى\n_________\n(١) \"الدر المصون\" للسمين الحلبي ٦/ ٧ وذكر وجهين آخرين في توجيه هذِه القراءة.\n(٢) \"الكامل في القراءات الخمسين\" للهذلي (ل ١٩٧/ ب)، \"شواذ القراءة\" للكرماني (ل ٩٨/ أ).\n(٣) في (ن): رجع.\n(٤) هو ضابئ بن الحارث البرجمي، قاله وهو محبوس بالمدينة في زمن عثمان بن عفان - ﵁ -.\nوهو في \"الأصمعيات\" للأصمعي (ص ١٨٤)، \"خزانة الأدب\" للبغدادي ٩/ ٣٢٦، \"الكتاب\" لسيبويه ١/ ٧٥، \"نوادر أبي زيد\" (ص ٢٠)، \"معاني القرآن\" للأخفش ١/ ٨٨، وبلا نسبة في \"مجاز القرآن\" لأبي عبيدة ١/ ١٧٢، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٣)، \"رصف المباني\" للمالقي (ص ٢٦٧)، \"همع الهوامع\" للسيوطي ٢/ ١٤٤، \"التحرير والتنوير\" للطاهر بن عاشور ١٠/ ١٠٩.\n(٥) ما بين القوسين ساقط من الأصل، وأثبته من (ت).\n(٦) \"شواذ القراءة\" للكرماني (ل ٩٨/ أ)، \"البحر المحيط\" لأبي حيان ٥/ ٨.\n(٧) في (ت): يقرأ بهذِه الآية (ورسوله) بالجر.","vol":"13","page":193},{"text":"عمر بن الخطاب - ﵁ -، فقصَّ الأعرابي قصته وقوله أَيضًا، فعند ذلك أمرَ عمرُ ﵇ بتعليم (١) العربية (٢).\n﴿فَإِنْ تُبْتُمْ﴾ رجعتم من كفركم وأخلصتم التوحيد (٣) ﴿فَهُوَ خَيْرٌ لَكُمْ وَإِنْ تَوَلَّيْتُمْ﴾ أعرضتم عن الإيمان وأبيتم إلَّا الإقامة على الكفر (٤) ﴿فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَبَشِّرِ﴾ خَبرَّ (٥) ﴿الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ﴾.\n_________\n(١) في (ت): بتعلّم.\n(٢) سياق القصة في (ن) فيه سقط واضطراب. وقد أخرج هذِه القصة أبو بكر الأنباري في \"أماليه\" كما في \"سبب وضع العربية\" للسيوطي (ص ٢٧ - ٣١) ومن طريقه ابن عساكر في \"تاريخ دمشق\" ٢٥/ ١٩١ - ١٩٢ قال -أي أبو بكر الأنباري: حَدَّثني بعض أصحابنا قال: قال أبو عبد الله محمَّد بن يحيى القطعي، حَدَّثني محمَّد بن عيسى بن يزيد، حَدَّثني أبو توبة الرَّبيع بن نافع الحلبي، حَدَّثَنَا عيسى بن يونس، عن ابن جريج، عن ابن أبي مليكة - ﵁ - قال: قدم أعرابي في زمان عمر .. فذكر نحوه.\nوذكرها أبو حيان في \"البحر المحيط\" ٥/ ٨، والسمين الحلبي في \"الدر المصون\" ٦/ ٩، والطاهر بن عاشور في \"التحرير والتنوير\" ١٠/ ١٠٩.\n(٣) انظر: \"جامع البيان\" للطبري ١٠/ ٧٦، \"معالم التنزيل\" للبغوي ٤/ ١٢.\n(٤) المصدرين السابقين.\n(٥) في (ت): وأخبر.","vol":"13","page":194},{"text":"<span data-type=\"title\" id=toc-1611>٤ </span>- ثم قال: ﴿إِلَّا الَّذِينَ عَاهَدْتُمْ﴾\nوهو استثناء من قوله ﴿بَرَاءَةٌ مِنَ اللَّهِ وَرَسُولِهِ﴾ إلى النَّاس إلَّا مِن عَهْد الذين عاهدتم ﴿مِنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئًا﴾ من عهدكم الذي عاهدتموه عليه ﴿وَلَمْ يُظَاهِرُوا﴾: ولم يعاونوا ﴿عَلَيْكُمْ أَحَدًا﴾ من عدوّكم، لا بأنفسهم ولا بسلاح ولا بخيل ولا رجال ولا مال.\nوقرأ (١) عطاء بن يسار: (ثم لم ينقضوكم) -بالضاد المعجمة (٢) - من (نقض العهد، وقراءة العامة بالصاد لقوله ﴿فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ﴾.\nفأوفوا لهم بعهدهم ﴿إِلَى مُدَّتِهِمْ﴾: أجلهم الذي عاهدتموهم) (٣) عليه ﴿إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ﴾.\nوهم بنو ضمرة (٤) وبنو كنانة (٥)، وكان بقي لهم من مدتهم تسعة\n_________\n(١) في الأصل: وقال، والتصويب من (ن).\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥١)، \"الكامل في القراءات الخمسين\" للهذلي (ل ١٩٧/ ب) وعزاها لابن مقسم والزعفراني.\n(٣) ما بين القوسين ساقط من (ن).\n(٤) بنو ضمرة: بن بكر بن عبد مناة بن كنانة بن خزيمة بن مدركة بن إلياس بن مضر بن نزار بن معد بن عدنان.\nومن بني ضمرة: بنو غفار بن مليل بن ضمرة منهم أبو ذر - ﵁ -.\n\"جمهرة أنساب العرب\" لابن حزم (ص ١٨٦).\n(٥) كنانة: بن خزيمة بن مدركة بن إلياس، شعب من بني مضر، منهم عدة قبائل أهمها: قريش رهط الرسول - ﷺ -، وبنو عبد مناة بن كنانة الذين منهم بنو بكر وبنو جذيمة، ومن كنانة: بنو ملكان بن كنانة، ومن كنانة بنو مالك بن كنانة.\n\"جمهرة النسب\" للكلبي (ص ١٣٤)، \"جمهرة أنساب العرب\" لابن حزم (١٨٠ - ١٨٩).","vol":"13","page":195},{"text":"أشهر فأمر بإتمامها لهم (١).\n\n<span data-type=\"title\" id=toc-1612>٥ </span>- قوله ﷿: ﴿فَإِذَا انْسَلَخَ﴾:\nانقضى ومضى وخرج، يُقال منه: سلخنا شهر كذا نسلخه سلخا وسلوخًا؛ بمعنى: خرجنا منه، قال الشَّاعر:\nإذا ما سلخت الشهر أهللت مثله ... كفى قاتلًا سلخي المشهور وإهلالي (٢)\nومنه قيل: شاة مسلوخة للمنزوعة من جلدها، وحية سالخ إذا خرجت من جلدها (٣).\n﴿الْأَشْهُرُ الْحُرُمُ﴾ وهي أربعة، ثلاثة سرد، وهي: ذو القعدة وذو الحجة والمحرم، وواحد فرد، وهو: رجب (٤).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٤/ ١٢، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٧١.\n(٢) البيت بلا نسبة في \"تهذيب اللغة\" للأزهري ٧/ ١٧١، \"أساس البلاغة\" للزمخشري (سلخ) (ص ٣٠٤)، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٧٢، \"البحر المحيط\" لأبي حيان ٥/ ١١، \"الدر المصون\" للسمين الحلبي ٦/ ١١.\n(٣) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٤١٩)، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٢١٠ وقد عدّا هذا الإطلاق على هذا المعنى من باب الاستعارة.\nقال ابن عاشور في \"التحرير والتنوير\" ١٠/ ١١٤: وهو في الأصل استعارة من سلخ جلد الحيوان، أي: إزالته. ثم شاع هذا الإطلاق حتَّى صار حقيقة.\n(٤) قال الماوردي في \"النكت والعيون\" ٢/ ٣٤٠: وهذا رأي الجمهور، ونحوه قال ابن الجوزي ٣/ ٣٩٨ واختاره ابن جرير في \"جامع البيان\" ١٠/ ٧٨، وانقضاء الأشهر الحرم على هذا القول هو بانقضاء المحرم.","vol":"13","page":196},{"text":"وقال مجاهد وابن إسحاق وابن زيد وعمرو بن شعيب: هي شهور العهد (١).\nوقيل لها حُرُم؛ لأن الله تعالى حرّم على المُؤْمنين فيها دماء المشركين والتعرض لهم إلَّا على سبيل الخير.\n﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ في الحل والحرم ﴿وَخُذُوهُمْ﴾ وأسروهم (٢).\n﴿وَاحْصُرُوهُمْ﴾: وامنعوهم دخول مكة والتصرف في بلاد الإِسلام ﴿وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ﴾ أي: على كل طريق ومرقب، يقال: رصدت فلانًا أرصده رصدًا إذا رقبته (٣).\n_________\n(١) انظر أقوالهم مسندة في \"جامع البيان\" للطبري ١٠/ ٧٩ وذكرها البَغَوِيّ في \"معالم التنزيل\" ٤/ ١٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٧٢.\nواختار هذا القول الحافظ ابن كثير، وتعقّب القول الأول حيث قال بعد ذكره له في \"تفسير القرآن العظيم\" ٧/ ١٤٨: وفيه نظر، والذي يظهر من حيث السياق ما ذهب إليه ابن عباس في رواية العوفي عنه، وبه قال مجاهد و.. أن المراد بها أشهر التسيير المنصوص عليها بقوله: ﴿فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ﴾ ثم قال: ﴿فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ﴾ أي: إذا انقضت الأشهر الأربعة التي حرمنا عليكم فيها قتالهم وأجلناهم فيها فحيثما وجدتموهم فاقتلوهم، لأن عود العهد على مذكور أولى من مقدّر، ثم إن الأشهر الأربعة المحرمة سيأتي بيان حكمها في آية أخرى بعدُ في هذِه السورة. اهـ. وانظر أَيضًا: \"فتح القدير\" للشوكاني ٢/ ٤٢٣.\n(٢) انظر: \"تفسير غريب الحديث\" لابن قتيبة (ص ١٨٣)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٧)، \"مشكل إعراب القرآن\" لمكي (ص ١٨٥).\n(٣) انظر: \"تفسير غريب الحديث\" لابن قتيبة (ص ١٨٣)، \"غريب القرآن\" لليزيدي (ص ١٦١).","vol":"13","page":197},{"text":"وقال عامر بن الطفيل (١):\nولقد علمت وما إخال سواه ... إن المنية للفتى بالمرصدِ\n﴿فَإِنْ تَابُوا﴾ من الشِّرك ﴿وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ﴾ يقول: دعوهم فليتصرفوا في أمصارهم ويدخلوا مكة ﴿إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾: ﴿غَفُوُرُ﴾ لمن تاب ﴿رَحِيمٌ﴾ به.\nواختلف العلماء في حكم هذِه الآية:\nفقال الحسين بن الفضل: نُسِخَت بهذِه الآية كلُّ آية في القرآن فيها ذكر الإعراض والصبر على أذى الأعداء (٢).\nوقال الضحّاك: ﴿فَاقْتُلُوا الْمُشْرِكِينَ﴾ منسوخة بقوله تعالى: ﴿فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً﴾ (٣) (٤).\n_________\n(١) البيت له في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٧٣، \"البحر المحيط\" لأبي حيان ٥/ ٥، \"الدر المصون\" للسمين الحلبي ٦/ ١٣.\nوروايته في بعضها: وما إخالك ناسيا.\n(٢) أورده البَغَوِيّ في \"معالم التنزيل\" ٤/ ١٤، وذكره بمعناه وبغير نسبة مكّيّ بن أبي طالب في \"الإيضاح\" (ص ٣٠٩) وعزاه لأكثر العلماء، وابن الجوزي في \"نواسخ القرآن\" (ص ٣٦٠) وقال: وقد ذكر بعض من لا فهم له من ناقلي التفسير أن هذِه الآية نسخت من القرآن مائة وأربعًا وعشرين آية .. وهذا سوء فهم ..\n(٣) محمَّد: ٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٠ من طريق أَحْمد بن إسحاق، عن أبي أَحْمد، عن سفيان، عن جويبر، عن الضحاك .. بنحوه. =","vol":"13","page":198},{"text":"وقال قتادة: بل هي ناسخة لقوله: ﴿فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً﴾ (١).\nوالصحيح أن حكم هذِه الآية (٢) ثابت وأنها غير منسوخة إحداهما بصاحبتها (٣)، لأن المن والقتل والفداء لم يزل من حكم رسول الله -ﷺ- فيهم من أول حرب حاربهم وهو يوم بدر، ويدل عليه قوله تعالى ﴿وَخُذُوهُمْ﴾ والأخذ هو (٤) الأسر، والأسر إنما يكون للقتل أو الفداء أو المنّ، والدليل عليه أَيضًا حديث عطاء قال: أتي النَّبِيّ - ﷺ - بأسير يقال له: أبو أُمامة، وهو سيد اليمامة، فقال له النَّبِيّ\n_________\n= وعزاه ابن الجوزي في \"نواسخ القرآن\" (ص ٣٥٩) للحسن وعطاء، ثم قال: وهذا يرده قوله: ﴿وَخُذُوهُمْ﴾ والمعنى ائسروهم.\nوانظر أَيضًا: \"الإيضاح\" لمكي بن أبي طالب (ص ٣٠٩)، \"الناسخ والمنسوخ\" للنحاس ٢/ ٤٢٣.\n(١) \"الناسخ والمنسوخ\" لقتادة (ص ٤٧).\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ٨١ من طريق عبدة بن سليمان، عن ابن أبي عروبة، عن قتادة .. به.\nوأورده ابن الجوزي في \"نواسخ القرآن\" (ص ٣٦٠) وعزاه لمجاهد أَيضًا، وذكره مكّيّ في \"الإيضاح\" (ص ٣٠٩) ثم قال: وقال -أي قتادة- لا يجوز في الأسارى من المشركين إلَّا القتل، ولا يمنّ عليهم ولا يفادى بهم.\n(٢) في (ت): الآيتين.\n(٣) ما أختاره المصنف هنا هو ما رجحه الطبري في \"جامع البيان\" ١٠/ ٨١، وأبو جعفر النحاس في \"الناسخ والمنسوخ\" (ص ١٥٧)، ومكيّ في \"ناسخه\" (ص ٣٠٩ - ٣١٠)، وابن عطية في \"المحرر الوجيز\" ٣/ ٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٧٣، قال ابن الجوزي في \"زاد المسير\" ٣/ ٣٩٩: هذا قول جابر بن زيد، وعليه عامة الفقهاء، وهو قول الإِمام أَحْمد.\n(٤) في (ت): بمعنى.","vol":"13","page":199},{"text":"- ﷺ -: \"يَا أَبا أُمامة أيها أحب إليك أُعتقك أم (١) أفاديك أم أقتلك أم تسلم؟ \" فقال: إن تعتق تُعتِق عظيمًا، وإن تفاد تفاد عظيمًا، وإن تقتل تقتل عظيمًا، وأما أن أُسلم؛ فوالله لا أسلم أبدًا. قال: \"فإنِّي أعتقك\". فقال: إنِّي أشهد أن لا إله إلَّا الله وأشهد أنك رسول الله، وكانت ميرة (٢) مكة من قبل اليمامة فقال لأهل مكة: والله (٣) الذي لا إله إلَّا هو لا نأتيكم بميرة أبدًا ولا حبَّة من قبل اليمامة حتَّى تؤمنوا بالله ورسوله، فأضرّ بأهل مكة، فكتبوا إلى النَّبِيّ - ﷺ - وهم له حرب يشكون ذلك إليه، فكتب إلى أبي أُمامة (٤) - ﵁ -: \"لا تقطع عنهم ميرة كانت من قبلك\" ففعل ذلك أبو أُمامة - ﵁ - (٥).\n_________\n(١) في (ت): أو.\n(٢) المِيرَة: هي الطعام ونحوه مما يجلب للبيع ولا يؤخذ منها زكاة لأنها عوامل، يقال: مَارَهم يَميرُهُم إذا أعطاهم الميرة.\nقاله ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٤/ ٣٧٩.\n(٣) لفظ الجلالة ساقط من الأصل، وأثبته من (ت).\n(٤) جاء في حاشية الأصل: صوابه ثمامة في المواضع كلها، والصواب أن ثمامة اسمه لا كنيته كما في مصادر ترجمته.\n(٥) لم أجده من حديث عطاء.\nوقد أخرج القصة بمعناها أَحْمد في \"المسند\" ٢/ ٤٥٢ (٩٨٣٣)، والبخاري في الصلاة، باب دخول المشرك المسجد (٤٦٩) مختصرة، وفي الصلاة، باب الاغتسال إذا أسلم وربط الأسير أَيضًا في المسجد (٤٦٢)، وفي المغازي، باب وقد بني حنيفة وحديث ثمامة بن أثال (٤٣٧٢) وغيرها من المواضع، ومسلم في الجهاد، باب في ربط الأسير وحبسه وجواز المنّ عليه (١٧٦٤)، وأبو داود في الجهاد، باب في الأسير يوثق (٢٦٧٩)، والنَّسائيّ في \"المجتبى\" في الطهارة، =","vol":"13","page":200},{"text":"<span data-type=\"title\" id=toc-1613>٦ </span>- قوله تعالى: ﴿وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ﴾\nمعناه: وإن استجارك أحد، لأن حروف الجزاء لا تلي غير الفعل (١)، كقول الشَّاعر (٢):\n_________\n= باب تقديم غسل الكافر إذا أراد أن يسلم ١/ ١٠٩ - ١١٠، وابن خزيمة في \"صحيحه\" ١/ ١٢٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٤٢، والبيهقي في \"السنن الكبرى\" ١/ ١٧١، وفي \"دلائل النبوة\" ٤/ ٧٨ كلهم من طرق عن الليث، عن سعيد بن أبي سعيد المقبري، عن أبي هريرة .. بمعناه.\nوقد سقط اسم الليث من إسناد ابن خزيمة في \"صحيحه\"، كما نبّه عليه العثيم في \"النقط لما وقع في أسانيد صحيح ابن خزيمة في \"صحيحه\" من التصحيف والسقط\" (ص ١٩). والقصة أوردها أَيضًا ابن سعد في \"الطبقات الكبرى\" ٥/ ٥٥٠، وابن عبد البر في \"الاستيعاب\" ١/ ٢٨٨، وابن حجر في \"الإصابة\" ٢/ ٢٧.\n(١) قال الرضي في \"شرح الكافية\" ١/ ١٩٩: لعلمهم بالاستقراء باختصاص حرف الشرط بالفعلية.\nوقال السيرافي في \"شرح شواهد المغني\": هذا على مذهب البصريين أن الاسم الذي بعد أن يرتفع بإضمار فعل، ما ظهر تفسيره، .. وأما الفراء وأصحابه فلا يقدرون فعلًا قبل الاسم المرفوع، ويجعلون الاسم المرفوع والمنصوب مستحسنًا في إنْ خاصة، لقوتها.\nوانظر لبسط هذِه القاعدة: \"معاني القرآن\" للفراء ١/ ٤٢٢، \"معاني القرآن\" للأخفش ١/ ٣٥٤، \"الكتاب\" لسيبويه ٣/ ١١١، \"التبصرة والتذكرة\" للصيمري ١/ ٤١٨، \"أمالي ابن الشجري\" ٣/ ١٢٨.\n(٢) البيت بلا نسبة في \"خزانة الأدب\" للبغدادي ٩/ ٣٩، \"شرح ديوان الحماسة\" للمرزوقي ١/ ١٧٤، \"الكتاب\" لسيبويه ٣/ ١١٢، \"لسان العرب\" لابن منظور (هرا). وروايته فيها:\nعاود هراة وإن معمورها خربا ... وأسعد اليومَ مشغوفًا إذا طربا","vol":"13","page":201},{"text":"عَاودْ هَواكَ وإنْ مَعهُودُها (١) حَزنَا\n. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\nأي وإن حزن معهودها. وقال آخر (٢):\nأتجزعُ إنْ نَفسٌ أتَاها حِمامُها ... فهلّا التي عن بَين جَنبيكَ تدْفعُ! !\nومعنى الآية: ﴿وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ﴾ الذين أمرتك بقتالهم وقتلهم ﴿اسْتَجَارَكَ﴾؛ أي استعاذ بك واستأمنك (٣) بعد انسلاخ الأشهر الحُرُم؛ ليسمع كلام الله ﴿فَأَجِرْهُ﴾: فأعذه وأمِّنه ﴿حَتَّى يَسْمَعَ كَلَامَ اللَّهِ﴾ فتقيم عليه حجّة الله وتبين له دين الله ﴿ثُمَّ أَبْلِغْهُ مَأْمَنَهُ﴾ فإن أسلم فقد نال عزّ الإِسلام وخير الدنيا والآخرة وصار رجلًا من المسلمين، وإن أبي أن يسلم فأبلغه مأمنه: دار قومه، فإن قاتلك بعد ذلك فقدرت عليه فاقتله ﴿ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْلَمُونَ﴾ دين الله وتوحيده.\n_________\n(١) في (ت): معمودها، وفي حاشية الأصل: وفي نسخة: وإن معمورها خرب، أي وإن خرب معمورها.\n(٢) هو زيد بن رزين، والبيت له في \"جواهر الأدب\" (ص ٣٥٢)، \"شرح شواهد المغني\" للسيوطي ١/ ٤٣٦، وبلا نسبة في \"الجنى الداني\" للمرادي (ص ٢٤٨)، \"خزانة الأدب\" للبغدادي ١٠/ ١٤٤، \"المحتسب\" لابن جني ١/ ٢٨١، \"همع الهوامع\" للسيوطي ٢/ ٢٢.\n(٣) قال السمين الحلبي في \"عمدة الحفاظ\" ١/ ٣٥٨ (جور): يقال: أجرت فلانًا؛ أي حميته ومنعته، واستجار بي؛ أي: استغاث بي واحتمى وامتنع. =","vol":"13","page":202},{"text":"قال الحسن: وهذِه الآية محكمة إلى يوم القيامة وليست بمنسوخة (١).\nقال سعيد بن جبير: جاء رجل من المشركين إلى علي بن أبي طالب ﵇ فقال: إن أراد الرَّجل منا أن يأتي محمدًا بعد انقضاء هذا الأجل فيسمع كلام الله أو يأتيه بحاجةٍ قُتل؟ ! فقال على - ﵁ -: لا؛ لأن الله ﷿ يقول: ﴿وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ﴾ الآية (٢).\n\n<span data-type=\"title\" id=toc-1614>٧ </span>- قوله تعالى: ﴿كَيْفَ يَكُونُ لِلْمُشْرِكِينَ عَهْدٌ عِنْدَ اللَّهِ وَعِنْدَ رَسُولِهِ﴾\nعلى وجه التعجب ومعناه جحد؛ أي لا يكون لهم عهد (٣)، كما تقول في الكلام: هل أَنْتَ إلَّا واحد منا؟ ! أي: ما أنتَ؟ وكيف يُستبقى مثلك؟ ! أي: لا يستبقى، ومنه (٤):\n_________\n= وقد ذكر الراغب في \"مفردات ألفاظ القرآن\" هذا المعنى في (أجر) (ص ٦٥)، وخطأه السمين الحلبي في ذلك كما في \"عمدة الحفاظ\" ١/ ٦٦.\n(١) أورده البَغَوِيّ في \"معالم التنزيل\" ٤/ ١٤، وابن عطية في \"المحرر الوجيز\" ٣/ ٩، وأبو حيان في \"البحر المحيط\" ٥/ ١٣.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ٥/ ١٣.\n(٣) انظر: \"معاني القرآن\" للفراء ١/ ٤٢٣، \"الكشاف\" للزمخشري ٢/ ١٤٠، \"البحر المحيط\" لأبي حيان ٥/ ١٤، وفيه: هذا استفهام معناه: التعجب والاستنكار والاستبعاد. قال التبريزي والكرماني: معناه النفي، .. والاستفهام يراد به النفي كثيرًا، ومنه قول الشَّاعر:\nفهذي سيوف يا صديّ بن مالك ... كثير ولكن كيف بالسيف ضارب\nأي: ليس ضارب بالسيف.\n(٤) هذا البيت أنشده النَّبِيّ - ﷺ - كما في \"صحيح البُخَارِيّ\"في الأدب -باب ما يجوز =","vol":"13","page":203},{"text":"هل أَنْتَ إلَّا أصبع دميتِ ... وفي سبيل الله ما لقيتِ؟ !\nثم استثنى فقال: ﴿إِلَّا الَّذِينَ عَاهَدْتُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ﴾ واختلفوا فيه:\nفقال ابن عباس ﵄: هم قريش (١).\nوقال قتادة وابن زيد: هم أهل مكة الذين عاهدهم رسول الله -ﷺ- في الحديبية (٢).\n_________\n= من الشعر والرجز والحداء (٦١٤٦) عن الأسود بن قيس قال: سمعت جندبًا يقول: بينما النَّبِيّ -ﷺ- يمشي إذ أصابه حجر فعثر، فدميت إصبعه فقال:\nهل أَنْتَ إلَّا أصبع دميت ... وفي سبيل الله ما لقيت؟ !\nقال الحافظ في \"فتح الباري\" ١٠/ ٥٤١: وقد اختلف هل قاله النَّبِيّ - ﷺ - متمثلًا أو قاله من قبل نفسه غير قاصد لإنشائه فخرج موزونًا، وبالأول جزم الطبري وغيره، ويؤيده أن ابن أبي الدنيا في \"محاسبة النفس\" أوردهما لعبد الله بن رواحة .. وهكذا جزم ابن التين بأنهما من شعر ابن رواحة.\nانظر أَيضًا \"الإصابة\" لابن حجر ١١/ ١٥.\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٣٨٦ لابن المنذر وأبي الشيخ.\nوقد أخرجه الطبري ١٠/ ٨٢ عن المثنَّى، وابن أبي حاتم ٦/ ١٧٥٧ عن أَبيه، كلاهما عن عبد الله بن صالح، عن معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس .. به. وأخرجه أَيضًا الطبري ١٠/ ٨٢ من طريق حجاج، عن ابن جريج، عن ابن عباس .. به.\nوذكره الماوردي في \"النكت والعيون\" ٢/ ٣٤٢، والبغوي في \"معالم التنزيل\" ٤/ ١٤، وابن الجوزي في \"زاد المسير\" ٣/ ٤٠٠.\n(٢) أثر قتادة أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٥٧ من طريق محمَّد بن ثور، عن معمر، عن قتادة .. بنحوه. =","vol":"13","page":204},{"text":"قال تعالى: ﴿فَمَا اسْتَقَامُوا لَكُمْ﴾؛ أي على عهدهم (١) ﴿فَاسْتَقِيمُوا لَهُمْ﴾ بالوفاء، فلم يستقيموا ونقضوا العهد وأعانوا بني بكر (٢) على خزاعة، فضرب لهم رسول الله - ﷺبعد الفتح أربعة أشهر يختارون من أمرهم، إما أن يسلموا وإما أن يلحقوا بأيّ بلاد شاءوا، فأسلموا قبل الأربعة أشهر وقبل وقبل (٣) (٤).\n_________\n= أما أثر عبد الرَّحْمَن بن زيد: فأخرج الطبري في \"جامع البيان\" ١٠/ ٨٢ من طريق يونس، عن ابن وهب، عن ابن زيد، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٥٧ من طريق أبي يزيد القراطيسي، عن أصبغ بن الفرج، عن ابن زيد قال: هؤلاء قريش.\nواختار هذا القول ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٥٢.\n(١) في (ت): على العهد.\n(٢) بنو بكر: هم بنو بكر بن عبد مناة بن كنانة بن خزيمة بن مدركة بن إلياس بن مضر ابن نزار بن معد بن عدنان.\nوهم قبيل من كنانة، ومنهم: بنو ليث، وبنو الديل، وبنو ضمرة، وبنو عريج، وغيرهم.\n\"جمهرة النسب\" لابن الكلبي (ص ١٣٤) وما بعدها، \"جمهرة أنساب العرب\" لابن حزم (ص ١٨٠ - ١٨٨).\n(٣) هكذا في جميع النسخ ولا معنى لها، ولعلّها (وقبل قتل) كما صوّبها الأستاذ محمود شاكر في تحقيقه لـ \"جامع البيان\" للطبري ١٤/ ١٤٣.\n(٤) في \"جامع البيان\" للطبري ١٠/ ٨٢ عدّ هذا المقطع تتمة لأثر ابن زيد.\nقال ابن عطية في \"المحرر الوجيز\" ٣/ ٩: وحكى الطبري هذا القول عن ابن زيد وهو ضعيف متناقض.\nوبيان هذا التناقض ما ذكره الطبري في \"جامع البيان\" ١٠/ ٨٣: أن هذِه الآيات إنما نادى بها على في سنة تسع من الهجرة، وذلك بعد فتح مكة بسنة، فلم يكن =","vol":"13","page":205},{"text":"وقال السدي وابن إسحاق والكلبي: هم من (١) قبائل بكر: بنو جذيمة (٢) وبنو مدلج وبنو ضمرة وبنو الدئل (٣)، وهم الذين كانوا قد دخلوا في عهد قريش وعقدهم يوم الحديبية، إلى المدة التي كانت بين رسول الله - ﷺ - وبين قريش، فلم يكن نقضها إلَّا قريش (٤) وبنو الدئل من بني بكر، فأمر بإتمام العهد لمن لم يكن نقض العهد (٥) من بني بكر إلى مدّته (٦).\n_________\n= بمكة من قريش ولا خزاعة كافر يومئذ بينه وبين رسول الله -ﷺ- عهد، فيؤمر بالوفاء له بعهده ..\n(١) ساقطة من (ت).\n(٢) في (ت) و\"معالم التنزيل\" للبغوي ٤/ ١٥: بنو خزيمة.\n(٣) بنو الديل: ويقال الدؤل بن بكر بن عبد مناة بن كنانة، وهم رهط أبي الأسود.\n\"جمهرة أنساب العرب\" لابن حزم (ص ١٨٧)، \"الإيناس في علم الأنساب\" للوزير المغربي (ص ١٤٣).\n(٤) عند الطبري وابن هشام: إلَّا هذا الحي من قريش.\n(٥) من (ت).\n(٦) أثر ابن إسحاق هذا أخرجه الطبري في \"جامع البيان\" ١٠/ ٨١ - ٨٢ من طريق ابن حميد، عن سلمة، عن ابن إسحاق .. به.\nوأورده ابن هشام في \"السيرة النبوية\" ٢/ ٥٤٤.\nوأثر السدي أخرجه الطبري في \"جامع البيان\" ١٠/ ٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٥٦ من طريق أَحْمد بن مفضل، عن أسباط، عن السدي قال: هم بنو جذيمة، زاد الطبري: بن الدئل.\nوأما أثر الكلبي فلم أجد من أسنده، وذكره الماوردي في \"النكت والعيون\" ٢/ ٣٤٢، والبغوي في \"معالم التنزيل\" ٤/ ١٥.","vol":"13","page":206},{"text":"وهذا القول أقرب إلى الصواب (١)، لأن هذِه الآيات نزلت بعد نقض قريش العهد وبعد فتح مكة، فكيف يقول لشيء، وقد مضى ﴿فَمَا اسْتَقَامُوا لَكُمْ فَاسْتَقِيمُوا لَهُمْ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ﴾؟ ! وإنما هم الذين قال الله تعالى: ﴿إِلَّا الَّذِينَ عَاهَدْتُمْ مِنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنْقُصُوكُمْ شَيْئًا﴾ كما نقصتكم قريش، ولم يظاهروا عليكم أحدًا كما ظاهرت قريش بني بكر على خزاعة حلفاء رسول الله -ﷺ-.\n\n<span data-type=\"title\" id=toc-1615>٨ </span>- قوله تعالى: ﴿كَيْفَ وَإِنْ يَظْهَرُوا عَلَيْكُمْ﴾\nمردود على الآية الأولى تقديره: كيف يكون لهؤلاء المشركين عهد؟ وقال الأخفش: كيف لا تقتلوهم (٢) وهم إن يظهروا عليكم يظفروا بكم فيغلبوكم؟ (٣).\n﴿لَا يَرْقُبُوا﴾ قال ابن عباس ﵄: لا يحفظوا. وقال الضحاك: لا ينتظروا. وقال قطرب: لا يراعوا ﴿فِيكُمْ إِلًّا﴾ قال ابن عباس والضَّحَاك: قرابة (٤).\n_________\n(١) واختار هذا القول أَيضًا: الطبري في \"جامع البيان\" ١٠/ ٨٢، والنحاس في \"معاني القرآن\" ٣/ ١٨٥، والواحدي في \"الوسيط\" ٢/ ٤٧٩، والبغوي في \"معالم التنزيل\" ٤/ ١٤، والسمعاني في \"تفسير القرآن العظيم\" ٢/ ٢٨٩.\n(٢) في (ت)، \"معاني القرآن\" للأخفش: تقتلونهم.\n(٣) \"معاني القرآن\" للأخفش ١/ ٣٥٥ وفيه: فأضمر؛ كأنه: كيف لا تقتلونهم؟ والله أعلم.\nفلعل تتمة الكلام بعده توضيح من المصنف.\n(٤) أثر ابن عباس أخرجه الطبري في \"جامع البيان\"١٠/ ٨٤ من طريق معاوية، عن =","vol":"13","page":207},{"text":"وقال يَمَان: رَحِمًا. دليله قول حسّان بن ثابت - ﵁ - (١):\nلعمرك إنَّ إلَّك من قريش ... كإلِّ السَّقْب من رَال النّعامِ\nوقول ابن مقبل (٢):\nأفسدَ النَّاس خُلُوفْ خَلَفُوا ... قطعوا الإلَّ وأعرَاق الرَّحِمْ\n_________\n= علي بن أبي طلحة، عن ابن عباس .. به.\nومن طريق سلمة بن كهيل، عن عكرمة، عن ابن عباس .. به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٥٨ من طريق أبي روق، عن الضحاك، عن ابن عباس به.\nوأخرجه الطستي في \"سؤالات نافع بن الأزرق لابن عباس\" كما ذكره السيوطي في \"الدر المنثور\" ٣/ ٣٨٧.\nوأثر الضحاك أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٤ من طريق أبي معاوية وعبدة، عن حوشب، عن الضحاك .. به.\nومن طريق أبي معاذ، عن عبيد بن سليمان، عن الضحاك .. به.\nوقال ابن أبي حاتم بعد ذكر أثر ابن عباس السابق: وروي عن الضحاك مثله.\nواختار هذا القول الواحدي في \"الوسيط\" ٢/ ٤٧٩، والسمعاني في \"تفسير القرآن العظيم\" ٢/ ٢٩٠.\n(١) في \"ديوانه\" (ص ٢١٦)، \"جامع البيان\" للطبري ١٠/ ٨٥، \"معاني القرآن\" للنحاس ٣/ ١٨٧، \"الكشاف\" للزمخشري ٢/ ١٤١، \"المحرر الوجيز\" لابن عطية ٣/ ١٠، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٧٩، \"الدر المصون\" للسمين الحلبي ٦/ ١٨، \"لسان العرب\" لابن منظور (ألل).\n(٢) البيت له في \"جامع البيان\" للطبري ١٠/ ٨٥، \"النكت والعيون\" للماوردي ٢/ ٢٤٣، \"المحرر الوجيز\" لابن عطية ٣/ ١٠، \"الدر المصون\" للسمين الحلبي ٦/ ١٨.","vol":"13","page":208},{"text":"وقال قتادة: الإلُّ: الحِلف (١)، دليله قول أوس بن حجر (٢):\nلولا بنو مالكٍ والإلّ مَرقَبةٌ ... ومالكٌ فيهُ الآلاء والشّرفُ\n(وقال السّدي وابن زيد: هو العهد (٣)، ولكنه كُرِّر لَمَّا اختلف اللفظان وإن كان معناهما واحدًا (٤)، (كقول الشَّاعر) (٥):\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٤ من طريق يزيد، عن سعيد، عن قتادة .. به.\nوأخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٢٦٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٥٨ من طريق معمر، عن قتادة .. به.\n(٢) البيت في \"ديوانه\" (ص ٧٥)، \"الدر المصون\" للسمين الحلبي ٦/ ١٧.\n(٣) أثر ابن زيد أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٤ من طريق يونس، عن ابن وهب، عن ابن زيد .. به.\nولم أجد من أسند هذا القول أو عزاه إلى السدي غير المصنف، وتبعًا له البَغَوِيّ في \"معالم التنزيل\" ٤/ ١٥، إنما أخرج الطبري في \"جامع البيان\" ١٠/ ٨٤ عن السدي قوله في تفسيرها: عهدًا ولا قرابةً ولا ميثاقًا.\nوعزا الماوردي في \"النكت والعيون\" ٢/ ٣٤٣، وابن الجوزي في \"زاد المسير\" ٣/ ٤٠٢ تبعًا للطبري في \"جامع البيان\" ١٠/ ٨٤ القول عن السدي أنَّه بمعنى: القرابة.\n(٤) \"جامع البيان\" للطبري ١٠/ ٨٤.\n(٥) في الأصل: قال: والمثبت من (ت).\nوالشاهد عجز بيت لعدي بن زيد في ذيل \"ديوانه\" (ص ١٨٣)، \"جمهرة اللغة\" لابن دريد (ص ٩٩٣)، \"الشعر والشعراء\" لابن قتيبة (ص ١٣٢)، \"شرح شواهد المغني\" ٢/ ٧٧٦، \"الأشباه والنظائر\" ٣/ ٢١٣، \"الدر المصون\" للسمين الحلبي ٦/ ٢١، \"لسان العرب\" لابن منظور (مين) وصدره: وقدَّدتِ الأديمَ لِراهِشيْهِ.","vol":"13","page":209},{"text":"... وألْقَى قولَها كَذِبًا ومَينَا\nوهي إحدى الروايتين عن مجاهد (١)، يدل عليه قول الشَّاعر (٢):\nوجدناهمُ كاذبًا إلّهُم ... وذو الإلِّ والعهدِ لا يكذبُ\nوقيل هو: اليمين والميثاق (٣).\nوقال أبو مجلز ومجاهد في سائر الروايات: الإلُّ هو الله ﷿ (٤).\n_________\n(١) أخرجها الطبري في \"جامع البيان\" ١٠/ ٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٥٨ من طريق ابن أبي نجيح، عن مجاهد، وقال ابن أبي حاتم: وروي عن عبد الرَّحْمَن بن زيد نحو ذلك.\nوذكرها النحاس في \"معاني القرآن\" ٣/ ١٨٦ من رواية ابن جريج، عن مجاهد.\nوقال ابن الجوزي في \"زاد المسير\" ٣/ ٤٠٢: رواه خصيف عن مجاهد.\nقلت: ولعله وهم في ذلك، فإن رواية خصيف عن مجاهد أن الذمة بمعنى العهد، لا الإلّ، كما هي عند الطبري.\n(٢) البيت في \"جامع البيان\" للطبري ١٠/ ٨٥، \"الدر المصون\" للسمين الحلبي ٦/ ١٧ غير منسوب فيهما.\n(٣) قاله أبو عبيدة في \"مجاز القرآن\" ١/ ٢٥٣، وفيه: مجاز الإلّ: العهد والعقد واليمين. وعزاه له الماوردي في \"النكت والعيون\" ٢/ ٢٤٣، والسمعاني في \"تفسير القرآن العظيم\" ٢/ ٢٩٠.\nوتعقبه الطبري.\n(٤) أثر مجاهد أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٥٨ من طريق سفيان، عن ابن أبي نجيح، عن مجاهد .. به. وأخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٢٦٨، والطبري في \"جامع البيان\" ١٠/ ٨٤ من طريق معمر، عن ابن أبي نجيح، عن مجاهد قال: لا يرقبون =","vol":"13","page":210},{"text":"وكان عبيد بن عمير يقرأ: (جَبْرَئِلّ) -بالتشديد (١) -، يعني: عبد الله.\nوفي الخبر أن ناسًا قدموا على أبي بكر - ﵁ - من قوم مسيلمة، فاستقرأهم أبو بكر - ﵁ - كتاب مسيلمة فقرأوا، فقال أبو بكر - ﵁ -: إن هذا الكتاب (٢) لم يخرج من إلّ (٣).\nوالدليل على هذا التأويل قراءة عكرمة: (لا يرقبوا (٤) في مؤمنٍ أيلًا) بالياء (٥)، يعني الله ﷿، مثل جبريل وميكاييل.\n_________\n= الله ولا غيره. وذكره عنه الماوردي في \"النكت والعيون\" ٢/ ٣٤٣، والسمعاني في \"تفسير القرآن العظيم\" ٢/ ٢٩٠، وابن الجوزي في \"زاد المسير\" ٣/ ٤٠٢.\nأما أثر أبي مجلز: فأخرجه الطبري في \"جامع البيان\" ١٠/ ٨٣ من طريق ابن علية، عن سليمان، عن أبي مجلز .. بمعناه.\nوذكره عنه النحاس في \"معاني القرآن\" ٣/ ١٨٧، وابن عطية في \"المحرر الوجيز\" ٣/ ١٠، وأبو حيان في \"البحر المحيط\" ٥/ ١٥، وتعقب الزجاج في \"معاني القرآن\" ٢/ ٤٣٣ هذا القول بقوله: وقيل: الإل اسم من أسماء الله، وهذا عندنا ليس بالوجه؛ لأن أسماء الله جل وعز معروفة معلومة كما سمعت في القرآن وتليت في الأخبار، قال الله جل وعز: ﴿وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا﴾ فالداعي يقول: يَا الله، يَا رحمن، يَا رب، يَا مؤمن، ولم يسمع: يَا إلّ، في الدعاء. وبمثله قال النحاس.\n(١) \"المحتسب\" لابن جني ١/ ٩٧ وعزاها ليحيى بن يعمر.\n(٢) في حاشية الأصل: وفي نسخة: الكلام، وهي كذلك في (ت).\n(٣) ذكر هذا الخبر ابن عطية في \"المحرر الوجيز\" ٣/ ١٠، وأبو حيان في \"البحر المحيط\" ٥/ ١٥، والسمين الحلبي في \"الدر المصون\" ٦/ ١٨.\n(٤) في (ت): يرقبون\n(٥) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٧)، \"المحتسب\" لابن جني ١/ ٢٨٣.","vol":"13","page":211},{"text":"﴿وَلَا ذِمَّةً﴾ عهدًا (١)، وجمعها ذمم، وقيل: تذممًا ممن لا عهد له (٢).\n﴿يُرْضُونَكُمْ بِأَفْوَاهِهِمْ﴾: يعطونكم ويرونكم بألسنتهم خلاف ما في قلوبهم مثل قول المنافقين. ﴿وَتَأْبَى قُلُوبُهُمْ﴾ الإيمان ﴿وَأَكْثَرُهُمْ فَاسِقُونَ﴾ ناكثون ناقضون كافرون.\n\n<span data-type=\"title\" id=toc-1616>٩ </span>- قوله تعالى: ﴿اشْتَرَوْا بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا﴾\nوذلك أنَّهم كانوا نقضوا العهد الذي بينهم وبين رسول الله - ﷺ - بأكلة أطعمهموها أبو سفيان بن حرب (٣).\nوقال مجاهد: أطعم أبو سفيان حلفاءه وترك حلفاء محمَّد - ﷺ - (٤).\n﴿فَصَدُّوا عَنْ سَبِيلِهِ﴾ فمنعوا النَّاس من الدخول في دينه (٥).\nوقال عطاء: كان أبو سفيان يعطي الناقة والطعام ليصرف (٦) النَّاس\n_________\n(١) هذا قول ابن عباس وسعيد بن جبير وقتادة والضَّحَاك ومجاهد، كما حكاه عنهم ابن الجوزي ٣/ ٤٠٢.\n(٢) وهو قول أبي عبيدة في \"مجاز القرآن\" ١/ ٢٥٣، وحكاه عنه الطبري في \"جامع البيان\" ١٠/ ٨٥، والنحاس في \"معاني القرآن\" ٣/ ١٨٦.\n(٣) انظر: \"جامع البيان\" للطبري ١٠/ ٨٦، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٧٥٩، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٨٠.\n(٤) عزاه السيوطي في \"الدر المنثور\" ٣/ ٣٨٧ لابن جرير وابن المنذر وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٦ من طريقين عن مجاهد .. به.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٤/ ١٦.\n(٦) في (ت): ليصدّ.","vol":"13","page":212},{"text":"بذلك عن متابعة النَّبِيّ - ﷺ - (١).\nقال ابن عباس ﵄: وذلك أن أهل الطائف أمدّوهم بالأموال ليقوّوهم على حرب رسول الله - ﷺ - وعداوته لهم (٢).\n﴿إِنَّهُمْ سَاءَ﴾: بئس ﴿مَا كَانُوا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1617>١٠ </span>- قوله تعالى: ﴿لَا يَرْقُبُونَ فِي مُؤْمِنٍ إِلًّا وَلَا ذِمَّةً﴾\nيقول: لا تبقوا عليهم أيها المؤمنون كما لا يبقون عليكم لو ظهروا (٣) ﴿وَأُولَئِكَ هُمُ الْمُعْتَدُونَ﴾: بنقض العهد.\n\n<span data-type=\"title\" id=toc-1618>١١ </span>- قوله: ﴿فَإِنْ تَابُوا﴾\nمن الشِّرك ﴿وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَإِخْوَانُكُمْ﴾ قال الفرّاء: يعني: فهم إخوانكم (٤).\n﴿فِي الدِّينِ﴾ لهم ما لكم وعليهم ما عليكم ﴿وَنُفَصِّلُ﴾: ونبيّن ﴿الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ﴾.\nقال ابن عباس - ﵁ -: حرّمت هذِه الآية دماء أهل القبلة (٥).\n_________\n(١) \"تفسير مقاتل بن سليمان\" ٢/ ١٥٨، \"معاني القرآن\" للنيسابوري ١/ ٣٠٢.\n(٢) أورده البَغَوِيّ في \"معالم التنزيل\" ٤/ ١٦، وأبو حيان في \"البحر المحيط\" ٥/ ٣٧٨.\n(٣) انظر: \"جامع البيان\" للطبري ١٠/ ٨٦، \"معالم التنزيل\" للبغوي ٤/ ١٦.\n(٤) \"معاني القرآن\" ١/ ٤٢٥، وقال: يرتفع مثل هذا من الكلام بأن يضمر له اسمه مكنيًّا عنه.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٧ من طريق حفص بن غياث، عن ليث، عن رجل، عن ابن عباس .. به.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ١٦، وابن عطية في \"المحرر الوجيز\" =","vol":"13","page":213},{"text":"وقال ابن زيد: افترض الله الصلاة والزكاة جميعًا ولم يفّرق بينهما وأبي أن يقبل الصلاة إلَّا بالزكاة، وقال: يرحم الله أَبا بكر - ﵁ - ما كان أفقهه (١).\nوقال ابن مسعود - ﵁ -: أمرتم بالصلاة والزكاة فمن لم يزكِّ فلا صلاة له (٢).\n_________\n= ٣/ ١١، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨١، وعزاه الشوكاني في \"فتح القدير\" ٢/ ٤٢٧ لأبي الشيخ أَيضًا.\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٧ من طريق يونس، عن ابن وهب، عن ابن زيد .. به.\nوذكره مختصرًا الواحدي في \"الوسيط\" ٢/ ٤٨٠، وابن عطية في \"المحرر الوجيز\" ٣/ ١١، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨١.\nوأورد القرطبي ٨/ ٧٨ الجملة الأخيرة منه عن ابن عباس ﵄.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٧ من طريق أبي إسحاق، عن أبي عبيدة، عن ابن مسعود .. به.\nوأورده الواحدي في \"الوسيط\" ٢/ ٤٨٠، والبغوي في \"معالم التنزيل\" ٤/ ١٦، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨١.","vol":"13","page":214},{"text":"<span data-type=\"title\" id=toc-1619>١٢ </span>- قوله تعالى: ﴿وَإِنْ نَكَثُوا﴾\nنقضوا، يقال منه: نكث فلان قوى حبله إذا نقضها (١) ﴿أَيْمَانَهُمْ﴾: عهودهم ﴿مِنْ بَعْدِ عَهْدِهِمْ﴾: عقدهم ﴿وَطَعَنُوا﴾: وقدحوا ﴿فِي دِينِكُمْ﴾ فثلبوه وعابوه، وذلك أنَّهم قالوا: ليس دين محمَّد بشيء ﴿فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ﴾ قرأ أهل الكوفة (٢) وابن عامر ﴿أَئِمَّةَ﴾ بهمزتين (٣) على التحقيق؛ لأن أصلها أيمَّة مثل: مِثَال وأمثلة، وعِمَاد وأَعْمِدَة، ثم أُدغمت الميم التي هي عين أفعلة في الميم الثَّانية ونقلت حركتها إلى الهمزة الساكنة التي هي فاءُ الفعل فصارت: أئمة، وإنما كُتبت الهمزة الثَّانية ياءً لما فيها من الكسرة، وهي لغة تميم. وقرأ الباقون (أيمة) بتليين الهمزة الثَّانية طلبًا للخفّة (٤).\nوأئمة الكفر رؤوس المشركين وقادتهم من أهل مكة (٥).\nقال ابن عباس ﵄: نزلت في أبي سفيان بن حرب والحارث بن هشام وسهيل بن عمرو وعكرمة بن أبي جهل وسائر\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٠/ ٨٩، \"غريب القرآن\" لليزيدي (ص ١٦٢)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٢٢).\n(٢) وهم عاصم بن أبي النجود وحمزة الزَّيات وأبو الحسن الكسائي.\n(٣) \"السبعة\" لابن مجاهد (ص ٣١٢)، \"التيسير\" للداني (ص ١٧١)، \"المبسوط\" لابن مهران (ص ١٩٣)، \"النشر في القراءات العشر\" للدمياطي ١/ ٣٧٨ - ٣٨١.\n(٤) المصادر السابقة، و\"الحجة\" للفارسي ٤/ ١٦٧ - ١٧٦، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٤٩٨.\n(٥) \"معالم التنزيل\" للبغوي ٤/ ١٧، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٨٤.","vol":"13","page":215},{"text":"رؤساء قريش يومئذٍ الذين نقضوا العهد، وهم الذين همّوا بإخراج الرسول - ﷺ - (١).\nوقال مجاهد: هم أهل فارس والروم (٢).\nوقال حذيفة بن اليمان - ﵁ -: ما قُوتل أهل هذِه الآية ولم يأت أهلها بعد (٣).\n_________\n(١) أورده الواحدي في \"أسباب النزول\" (ص ٢٤٦)، والبغوي في \"معالم التنزيل\" ٤/ ١٧، وابن الجوزي في \"زاد المسير\" ٣/ ٤٠٤.\nوأخرج الطبري في \"جامع البيان\" ١٠/ ٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦١ عن ابن عباس قوله: يعني أهل العهد من المشركين، دون تعداد لأسمائهم، ولم أقف على من أسنده عن ابن عباس بهذا السياق وإنما جاء النصّ على أسمائهم في أثر قتادة الذي أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٢٦٨، والطبري في \"جامع البيان\" ١٠/ ٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦١ من طريق معمر، عن قتادة .. بنحوه.\nونُصّ عليهم أَيضًا في أثر ابن عمر المُخرّج عند الحاكم في \"المستدرك\" ٢/ ٣٣٢ من طريق شعبة، عن أبي بشر، عن مجاهد، عن ابن عمر .. بمثله.\nقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي.\nقال القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨٤ بعد حكايته لهذا القول: وهذا بعيد؛ فإن الآية في سورة (براءة)، وحين نزلت وقرئت على النَّاس كان الله قد استأصل شأفة قريش، فلم يبق إلَّا مسلم أو مسالم.\n(٢) \"معالم التنزيل\" للبغوي ٤/ ١٧ ولم أجده عند غيره.\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٣٨٨ لابن أبي شيبة وابن أبي حاتم وأبي الشيخ وابن مردويه.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦١ من طريق أبي معاوية، عن الأَعمش، عن زيد بن وهب، عن حذيفة .. به. =","vol":"13","page":216},{"text":"﴿إِنَّهُمْ لَا أَيْمَانَ لَهُمْ﴾: لا عهود لهم (١)، جمع يمين. وقال قطرب: لا وفاء لهم بالعهد، وأنشد (٢):\nوإن حَلفتْ لا ينقض النأي عَهْدهَا ... فَلَيسَ لمخضوب البنان يمينُ\nأي: وفاء باليمين.\nوقرأ الحسن وعطاء وابن عامر: (لا إِيمان) -بكسر الهمزة (٣) - ولها\n_________\n= وأخرجه الطبري أَيضًا في \"جامع البيان\" ١٠/ ٨٨ من طريقين عن زيد بن وهب، عن حذيفة .. به.\nقال الحافظ في \"فتح الباري\" ٨/ ٣٢٣: والمراد بكونهم لم يقاتلوا أن قتالهم لم يقع لعدم وقوع الشرط، لأن لفظ الآية ﴿وَإِنْ نَكَثُوا أَيْمَانَهُمْ مِنْ بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا﴾ فلمّا لم يقع منهم نكث ولا طعن لم يقاتلوا.\nوقال ابن عطية في \"المحرر الوجيز\" ٣/ ١٢: وأصوب ما في هذا أن يقال: إنه لا يعني بها معينًا، وإنما وقع الأمر بقتال أئمة الناكثين بالعهود من الكفرة إلى يوم القيامة دون تعيين، واقتضت حال كفار العرب ومحاربي رسول الله - ﷺ - أن تكون الإشارة إليهم أولًا بقوله: ﴿أَئِمَّةَ الْكُفْرِ﴾ وهم حصلوا حينئذٍ تحت اللفظة؛ إذ الذي يتولى قتال النَّبِيّ - ﷺ - والدفع في صدر شريعته هو إمام كل من يكفر بذلك الشرع إلى يوم القيامة، ثم تأتي في كل جيل من الكفار أئمة خاصة بجيل جيل.\n(١) هذا قول عامة المفسرين، وحكى الطبري في \"جامع البيان\" ١٠/ ٨٩ عليه إجماع أهل التأويل.\n(٢) لم أعرف قائله، وهو من شواهد القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨١، والسمين الحلبي في \"الدر المصون\" ٦/ ٢٦ وفيه: الدهر بدل النأي.\n(٣) العنوان في \"القراءات السبع\" لابن خلف (ص ١٠٢)، \"تلخيص العبارات\" (ص ٩٩)، \"الحجة\" للفارسي ٤/ ١٧٧، \"جامع البيان\" للطبري ١٠/ ٨٩، \"البحر المحيط\" لأبي حيان ٥/ ١٧.","vol":"13","page":217},{"text":"وجهان: أحدهما: لا تصديق لهم (١)، يدل عليه تأويل عطية العوفي قال: لا دين لهم (٢).\nوالوجه الآخر: لا تؤمنوهم واقتلوهم حيث وجدتموهم، فيكون مصدرًا من الأمان (٣) الذي هو ضد الإخافة (٤)، قال الله تعالى: ﴿وَآمَنَهُمْ مِنْ خَوْفٍ﴾ (٥) ﴿لَعَلَّهُمْ يَنْتَهُونَ﴾؛ أي لكي ينتهوا عن الطعن في دينكم والمظاهرة عليكم (٦). وقيل: عن الكفر (٧).\n_________\n(١) ضعّف هذا الوجه مكّيّ بن أبي طالب في \"الكشف\" ١/ ٥٠٠ حيث قال: ويبعد في المعنى أن يكون من الإيمان الذي هو التصديق؛ لأنه قد وصفهم بالكفر قبله، فتبعد صفتهم بنفي الإيمان عنهم؛ لأنه معنى قد ذكر؛ إذ أضاف الكفر إليهم، فاستعماله بمعنى آخر أولى.\nوضعّفه أَيضًا أبو علي الفارسيّ في \"الحجة\" ٤/ ١٧٨، ووافقه ابن عطية في \"المحرر الوجيز\" ٣/ ١٢.\n(٢) لم أجده.\n(٣) في الأصل و(ت): الإيمان، وجاء في حاشية الأصل: الأمان. وهو الصحيح بدليل قوله بعده: الذي هو ضد الإخافة.\n(٤) وهذا الوجه اختاره جمهور المفسرين في توجيه قراءة الحسن.\nانظر: \"جامع البيان\" للطبري ١٠/ ٨٩، \"المحرر الوجيز\" لابن عطية ٣/ ١٢، \"الحجة\" للفارسي ٤/ ١٧٩.\n(٥) قريش: ٣.\n(٦) \"جامع البيان\" للطبري ١٠/ ٨٧، \"معالم التنزيل\" للبغوي ٤/ ١٧.\n(٧) \"معالم التنزيل\" للبغوي ٤/ ١٨، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٦٩، \"زاد المسير\" لابن الجوزي ٣/ ٤٠٥.\nوفي \"تفسير مقاتل\" ٢/ ١٥٩، \"بحر العلوم\" للسمرقندي ٢/ ٣٥: عن نقض العهد.","vol":"13","page":218},{"text":"ثم قال حاضًّا للمسلمين على جهاد المشركين\n\n<span data-type=\"title\" id=toc-1620>١٣ </span>- ﴿أَلَا تُقَاتِلُونَ قَوْمًا نَكَثُوا أَيْمَانَهُمْ﴾\nنقضوا عهودهم ﴿وَهَمُّوا بِإِخْرَاجِ الرَّسُولِ﴾ محمَّد - ﷺ - من مكة ﴿وَهُمْ بَدَءُوكُمْ﴾ بالقتال ﴿أَوَّلَ مَرَّةٍ﴾ يعني: يوم بدر (١) (٢).\nوقال أكثر المفسرين: أراد بدؤوكم بقتال خزاعة حلفاء رسول الله - ﷺ - (٣).\n﴿أَتَخْشَوْنَهُمْ﴾ أتخافونهم فتتركون قتالهم ﴿فَاللَّهُ أَحَقُّ أَنْ تَخْشَوْهُ﴾ تخافوه في ترككم قتالهم ﴿إِنْ كُنْتُمْ مُؤْمِنِينَ﴾.\n_________\n(١) في الأصل: يعني خزاعة يوم بدر، وهو خطأ، والمثبت من بقية النسخ و\"معالم التنزيل\" للبغوي ٤/ ١٨.\n(٢) انظر: \"جامع البيان\" للطبري ١٠/ ٨٩ - ٩٠، وعزاه ابن الجوزي في \"زاد المسير\" ٣/ ٤٠٥ إلى مقاتل، واختاره السمعاني في \"تفسير القرآن العظيم\" ٢/ ٢٩٢.\n(٣) هذا القول مروي عن مجاهد كما في \"تفسيره\" ١/ ٢٧٤، وأسنده عنه الطبري في \"جامع البيان\" ١٠/ ٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦٢ وقال: وروي عن عكرمة نحو ذلك. وعزاه ابن الجوزي في \"زاد المسير\" ٣/ ٤٠٥ لابن عباس.\nواختاره الفراء في \"معاني القرآن\" ١/ ٤٢٥، والزجاج في \"معاني القرآن\" ٢/ ٤٣٦، والنحاس في \"معاني القرآن\" ٣/ ١٨٩، قال الألوسي في \"روح المعاني\" ٥/ ٢٥٥: وإليه ذهب الأكثرون.","vol":"13","page":219},{"text":"<span data-type=\"title\" id=toc-1621>١٤ </span>- ﴿قَاتِلُوهُمْ يُعَذِّبْهُمُ اللَّهُ﴾\nيقتلهم الله ﴿بِأَيْدِيكُمْ وَيُخْزِهِمْ﴾: ويذلهم بالأسر والقهر (١) ﴿وَيَنْصُرْكُمْ﴾: ويظهركم ﴿عَلَيْهِمْ وَيَشْفِ صُدُورَ﴾: ويبرئ داء قلوب ﴿وَيَشْفِ صُدُورَ قَوْمٍ مُؤْمِنِينَ﴾ بما كانوا ينالونه من الأذى والمكروه منهم.\nوقال مجاهد والسدي: أراد صدور خزاعة حلفاء رسول الله - ﷺ - (٢).\n\n<span data-type=\"title\" id=toc-1622>١٥ </span>- ﴿وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ﴾\nكربها ووجدها بمعونة قريش بكرًا (٣) عليهم (٤)\n_________\n(١) في (ت): والقتل.\n(٢) أثر مجاهد في \"تفسيره\" ١/ ٢٧٤، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٣٨٩ لابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦٣ من طرق عن مجاهد .. به.\nوأثر السدي أخرجه الطبري في \"جامع البيان\" ١٠/ ٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦٣ من طريق أَحْمد بن مفضل، عن أسباط، عن السدي .. به.\nوهو مروي عن عكرمة وقتادة كما في \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٧٦٣، \"الدر المنثور\" للسيوطي ٣/ ٣٨٩، وقال ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٥٦: وهذا عام في المُؤْمنين كلهم.\n(٣) في (ت): بني بكر.\n(٤) انظر: \"جامع البيان\" للطبري ١٠/ ٩١، \"معالم التنزيل\" للبغوي ٤/ ١٨.","vol":"13","page":220},{"text":"ثم قال مستأنفًا: ﴿وَيَتُوبُ اللَّهُ عَلَى مَنْ يَشَاءُ﴾ فيهديه للإسلام؛ كما فعل بأبي سفيان وعكرمة بن أبي جهل وسهيل بن عمرو (١)، ﴿وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾.\nوقرأ الأعرج (٢) وعيسى وابن أبي إسحاق: (ويتوب) (٣) بالنصب على الصرف (٤).\n\n<span data-type=\"title\" id=toc-1623>١٦ </span>- قوله تعالى: ﴿أَمْ حَسِبْتُمْ﴾\nأظننتم، وإنما أدخل الميم؛ لأنه من الاستفهام المعترض في وسط الكلام، فأدخلت فيه (أم) (٥) ليفرّق بينه وبين الاستفهام المبتدأ (٦).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٣/ ٤٠٦، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٨٧.\n(٢) في حاشية الأصل: في نسخة: الأَعمش، ولم أجد من عزا هذِه القراءة له.\n(٣) \"الكامل في القراءات الخمسين\" للهذلي (ل ١٩٨/ أ)، \"شواذ القراءة\" للكرماني (ل ٩٨/ أ)، \"المحتسب\" لابن جني ١/ ٢٨٤.\n(٤) قال القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨٧: ويجوز النصب على إضمار (أن) وهو الصرف عند الكوفيين قلت: والصرف عند الكوفيين هو على ما بيّنه الفراء في \"معاني القرآن\" ١/ ٣٤: أن تأتي بالواو معطوفة على كلام في أوله حادثة لا تستقيم إعادتها على ما عطف عليها؛ كقول الشَّاعر:\nلا تنه عن خلق وتأتي مثله ... عار عليك إذا فعلت عظيم\nألا ترى أنَّه لا يجوز إعادة (لا) في (تأتي مثله) فلذلك سمي صرفًا.\nوانظر أَيضًا: \"معاني القرآن\" للفراء ١/ ٢٣٥، و\"المصطلح النَّحويّ نشأته وتطوره\" للقوزي (ص ١٨٧ - ١٨٨).\n(٥) في (ت): الميم.\n(٦) انظر: \"معاني القرآن\" للفراء ١/ ٤٢٦، \"جامع البيان\" للطبري ١٠/ ٩٣، \"المحرر الوجيز\" لابن عطية ٣/ ١٤.","vol":"13","page":221},{"text":"واختلفوا في المخاطبين بهذِه الآية:\nفروى الضحاك، عن ابن عباس ﵄ قال: يعني بها قومًا من المنافقين كانوا يتوسلون إلى رسول الله - ﷺ - بالخروج معه إلى الجهاد؛ دفاعًا وتعذيرًا والنفاق في قلوبهم (١).\nوقال سائر المفسرين (٢): الخطاب للمؤمنين حين شقّ على بعضهم القتال وكرهوه فأنزل الله ﴿أَمْ حَسِبْتُمْ أَنْ تُتْرَكُوا﴾ فلا تؤمروا بالجهاد ولا تمتحنوا ليظهر الصادق من الكاذب والمطيع من العاصي.\n﴿وَلَمَّا يَعْلَمِ اللَّهُ﴾ ولم ير الله (٣)، والألف صلة (٤) ﴿الَّذِينَ جَاهَدُوا مِنْكُمْ وَلَمْ يَتَّخِذُوا مِنْ دُونِ اللَّهِ وَلَا رَسُولِهِ وَلَا الْمُؤْمِنِينَ وَلِيجَةً﴾ بطانة وأولياء يوالونهم ويفشون إليهم أسرارهم (٥).\n_________\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ١٧ بلا نسبة، وابن الجوزي في \"زاد المسير\" ٣/ ٤٠٦ منسوبًا لابن عباس.\n(٢) انظر: \"جامع البيان\" للطبري ١٠/ ٩٢، \"المحرر الوجيز\" لابن عطية ٣/ ١٥، \"تفسير القرآن العظيم\" لابن كثير ٧/ ١٥٧.\n(٣) \"تفسير مقاتل\" ٢/ ١٦١، وقال السمرقندي في \"بحر العلوم\" ٢/ ٣٨: وقد كان يعلم الله تعالى ذلك منهم قبل أن يجاهدوا وقبل أن يخلقهم، ولكن كان علمه علم الغيب، ولا يستوجبون الجنة والثواب بذلك العلم، وإنما يستوجبون الثواب والعقاب بما يظهر منهم من الجهاد.\n(٤) أي: زائدة. وقال النَّيْسَابُورِيّ في \"معانيه\" ١/ ٣٠٢: لمَّا نفي الفعل مع تقريب وقوعه، و(لم) نفي بغير إيذان بوقوعه؟\n(٥) وهو قول ابن عباس فيما رواه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦٤، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٣٩٠ لابن المنذر وأبي الشيخ =","vol":"13","page":222},{"text":"وقال قتادة: وليجة: خيانة (١). وقال الضحاك: خديعة (٢). وقال ابن الأنباري: الوليجة: الدخيلة، والولجاء الدخلاء (٣).\nوقال القتيبي: خليطًا وردءًا (٤). وقال عطاء: أولياء (٥). وقال الحسن: هي الكفر والنفاق (٦). وقال أبو عبيدة: كل شيء أدخلته في شيء ليس منه فهو وليجة، والرجل يكون في القوم وليس منهم وليجة (٧).\n_________\n= أَيضًا. وعليه عامة المفسرين.\nانظر \"معاني القرآن\" للفراء ١/ ٤٢٦، \"جامع البيان\" للطبري ١٠/ ٩٢، \"معاني القرآن\" للنحاس ٣/ ١٩١، \"غريب السجستاني\" (ص ٤٦٤).\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٣٩٠ لعبد بن حميد وابن المنذر.\nوذكره الماوردي في \"النكت والعيون\" ٢/ ٣٤٦، والبغوي في \"معالم التنزيل\" ٤/ ١٩، وأبو حيان في \"البحر المحيط\" ٥/ ٢٠.\n(٢) \"معالم التنزيل\" للبغوي ٤/ ١٩، \"البحر المحيط\" لأبي حيان ٥/ ٢٠.\n(٣) لم أجده عنه، وعزاه القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨٨ لابن زيد.\nوانظر المعنى في \"تفسير المصابيح\" للوزير المغربي (ل ١٣٥/ ب)، \"المحرر الوجيز\" لابن عطية ٣/ ١٤.\n(٤) في (ت): وودًا. وهو في \"غريبه\" (ص ١٨٣) وفيه: الوليجة: البطانة من غير المسلمين، وأصله من الولوج، وهو أن يتخذ الرَّجل من المسلمين دخيلًا من المشركين وخليطًا وودًا.\n(٥) في (ت): الأولياء.\nوانظر \"معالم التنزيل\" للبغوي ٤/ ١٩.\n(٦) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦٥ من طريق محمَّد بن ثور، عن معمر، عن الحسن .. به، وفي آخره: أو أحدهما.\n(٧) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٤.","vol":"13","page":223},{"text":"وأصله من الولوج، ومنه سمّي الكناس الذي يلج فيه الوحش تولجًا (١).\nوقال العجاج:\nمتخذًا منها الكِنَاس تولجًا (٢)\nفوليجة الرَّجل من يختصه بِدُخْلَةِ (٣) أمره دون النَّاس (٤)، يقال: هو وليجتي، وهم وليجتي؛ للواحد والجميع (٥).\nوقال أَبان بن تغلب (٦):\nفَبئسَ الوليجةُ للهاربين ... وللمعتدينَ وأهل الرِّيَبْ (٧)\n_________\n(١) انظر \"معجم مقاييس اللغة\" لابن فارس ٦/ ١٤٢، \"لسان العرب\" لابن منظور (ولج).\n(٢) البيت لم أجده بهذا اللفظ، وفي \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٤ شاهد قريب منه بغير نسبة وهو: متخذًا منها إيادًا دولجا.\nوأفاد محققه الدكتور فؤاد سزكين أنَّه كتب بجانب هذِه الكلمة في إحدى النسخ: العجاج. فلعلها رواية أخرى للبيت.\n(٣) في (ت): ويدخله.\n(٤) انظر \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٨٢ - ٨٨٣)، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٨٨، و\"عمدة الحفاظ\" للسمين الحلبي ٤/ ٣٣٨.\n(٥) في (ت): والجمع.\n(٦) هو أَبان بن تغلب بن رياح الجريري، أبو سعيد البكري. قال ياقوت: كان قارئًا فقيهًا لغويًا نبيهًا، ذكره الطوسي في مصنفي الإمامية. مات سنة ١٤١ هـ.\n\"إرشاد الأديب\" ١/ ٦٧، \"بغية الوعاة\" ١/ ٤٠٤.\n(٧) البيت من شواهد القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨٨.","vol":"13","page":224},{"text":"قوله تعالى: ﴿وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ﴾ قراءة العامة (١) بالتاء لقوله ﴿أَمْ حَسِبْتُمْ﴾.\nوروى الحسين الجعفي عن أبي عمرو بالياء، ومثله روي عن يعقوب أيضَّا (٢).\n\n<span data-type=\"title\" id=toc-1624>١٧ </span>- قوله تعالى: ﴿مَا كَانَ لِلْمُشْرِكِينَ﴾\nقال ابن عباس ﵄: لما أُسِر العباس يوم بدر أقبل عليه المسلمون فعيّروه بكفره بالله -﷿- وقطيعة (٣) الرحم، وأغلظ عليّ - ﵁ - له القول، فقال له العباس: ما لكم تذكرون مساوئنا ولا تذكرون محاسننا؟ قال له على - ﵁ -: ألكم محاسن؟ ! فقال: نعم، إنا لنعمر المسجد الحرام ونحجب الكعبة ونسقي الحاج ونفك المعاني! فأنزل الله تعالى ردًّا على العباس: ﴿مَا كَانَ لِلْمُشْرِكِينَ أَنْ يَعْمُرُوا﴾ (٤).\nيقول (٥) ما ينبغي للمشركين أن يعمروا، قراءة العامة بفتح الياء\n_________\n(١) ساقطة من الأصل، وأثبتها من (ت).\n(٢) والقراءة عنهما بذلك من الشواذ.\nانظر \"الكامل في القراءات الخمسين\" للهذلي (ل ١٩٨/ أ)، \"شواذ القراءة\" للكرماني (ل ٩٨/ أ)، \"البحر المحيط\" لابن عطية ٥/ ٢٠.\n(٣) في (ت): وقطْعِهِ.\n(٤) أورده الواحدي في \"أسباب النزول\" (ص ٢٤٦)، والبغوي في \"معالم التنزيل\" ٤/ ١٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨٩، وابن الجوزي في \"زاد المسير\" ٣/ ٤٠٧ عن ابن عباس.\nوذكرها بعضهم عند تفسير آية: ﴿أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ﴾.\n(٥) ساقطة من الأصل، وأثبتها من (ت).","vol":"13","page":225},{"text":"وضم الميم من عَمَر يَعْمُر.\nوقرأ ابن السَّميفع: (يُعمِروا) -بضم الياء وكسر الميم (١) -؛ أي يعينوا على العمارة ويجعلونه (٢) عامرًا.\nويريد أن المساجد إنما تُعمر لعبادة (٣) الله وحده، فمن كان بالله كافرًا فليس من شأنه أن يعمرها (٤).\nوقال الحسن: يقول: ما كان للمشركين أن يتركوا فيكونوا أهل المسجد الحرام (٥).\nواختلف القُرّاء في قوله: ﴿مَسَاجِدَ اللَّهِ﴾ هو: فقرأ ابن عباس وسعيد بن جبير ومجاهد وعطاء بن أبي رباح وحميد وابن كثير وأبو عمرو: (مسجد الله) بغير ألف (٦)، أرادوا المسجد الحرام.\nواختاره أبو حاتم لقوله تعالى: ﴿فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ﴾، وقرأ الباقون: (مساجد) بالألف على الجمع، واختاره أبو عبيد؛ لأنه أعم القراءتين (٧).\n_________\n(١) \"شواذ القراءة\" للكرماني (ل ٩٩/ ب)، \"البحر المحيط\" لابن عطية ٥/ ٢٠.\n(٢) في (ت): أو يجعلوه.\n(٣) في (ت): بعبادة.\n(٤) \"جامع البيان\" للطبري ١٠/ ٩٣ بنصه.\n(٥) \"معالم التنزيل\" للبغوي ٤/ ٢٠.\n(٦) وقرأ بها أيضًا من العشرة يعقوب.\nانظر \"التيسير\" للداني (ص ١١٨)، \"تلخيص العبارات\" (ص ٩٩)، \"إرشاد المبتدي\" (ص ٣٥١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٧٨.\n(٧) انظر \"معاني القرآن\" للنحاس ٣/ ١٩١، وقال: والقراءة (مساجد) أصوب؛ لأنه =","vol":"13","page":226},{"text":"قال الحسن: وإنما قال: ﴿مَسَاجِدَ﴾؛ لأنه قبلة المساجد كلها وإمامُها (١).\nوذكر أبو حاتم أن عمران بن حدير (٢) قال لعكرمة: أتقرأ ﴿أَنْ يَعْمُرُوا مَسَاجِدَ اللَّهِ﴾ وإنما هو مسجد واحد؟ فقال عكرمة: إن الصفا والمروة من مساجد (٣) الله (٤).\nوقال الفراء: ربما ذهبت العرب بالواحد إلى الجمع وبالجمع إلى الواحد، ألا ترى الرجل على البرذون يقول: أخذت في ركوب البراذين؟ ويقال للرجل: إنه لكثير الدرهم والدينار. وتقول العرب: (عليه أخلاق نعل وأسمال ثوب) (٥).\n_________\n= يحتمل المعنيين. \"الحجة\" للفارسي ٤/ ١٧٨، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٨٩.\n(١) لم أجد من أسنده عنه، وقد ذكره منسوبًا للحسن البغوي ٤/ ٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨٩، وذكره بلا نسبة الهمداني في \"إعراب القرآن\" ٢/ ٤٥٣، وأبو حيان في \"البحر المحيط\" ٥/ ٢١، والسمين الحلبي في \"الدر المصون\" ٦/ ٢٦.\n(٢) في حاشية الأصل: في نسخة حريز.\n(٣) في الأصل: شعائر، وفي (ت): مساجد، وأشار إليها في حاشية الأصل، وكذا هي في \"تفسير القرآن العظيم\" لابن أبي حاتم.\n(٤) ذكره السيوطي مختصرًا في \"الدر المنثور\" ٣/ ٣٩١ وعزاه لابن أبي حاتم.\nوهو في \"تفسير القرآن العظيم\" ٦/ ١٧٦٥ من طريق معتمر، عن عمران بن حدير .. بنحوه.\n(٥) \"معاني القرآن\" للفراء ١/ ٤٢٦ - ٤٢٧، وفيه: وربما ذهبت العرب بالواحد إلى الجمع وبالجمع إلى الواحد؛ ألا ترى الرجل على البِرذَون فتقول: قد أخذتَ في =","vol":"13","page":227},{"text":"قال الفراء: وأنشدني أبو الجراح العقيلي (١):\nجَاء الشِّتاءُ وقَميصِي أخْلاقُ ... شَراذمٌ يَضْحكُ منَي النّواق (٢)\nيعني: ابنه.\nوقوله: ﴿شَاهِدِينَ عَلَى أَنْفُسِهِمْ بِالْكُفْرِ﴾ أراد وهم شاهدون، فلما طرحت (وهم) نصبت (٣).\nوقال الحسن: لم يقولوا: نحن كفار، ولكن كلامهم بالكفر شاهد عليهم بكفرهم (٤).\nوقال السدي: شهادتهم على أنفسهم بالكفر هو أن النصراني يُسأل ما أنت (٥)؟ فيقول: نصراني، واليهودي فيقول: يهودي، والصابئ\n_________\n= ركوب البراذين! ! وترى الرجل كثير الدراهم فتقول: إنه لكثير الدرهم. فأدى الجمع عن الواحد، والواحد عن الجمع، وكذلك قول العرب: عليه أخلاق نعلين وأخلاق ثوب.\n(١) ذكره المرزباني في \"معجم الشعراء\" (ص ٤٤٨) في باب ذكر من غلبت كنيته على اسمه من الشعراء المجهولين والأعراب المغمورين ممن لم يقع إلينا اسمه.\n(٢) البيت له في \"معاني القرآن\" للفراء ١/ ٤٢٧، وبلا نسبة في كتاب \"ليس في كلام العرب\" لابن خالويه (ص ١٤٩) ويروى: التوّاق؛ بالتاء.\n(٣) انظر \"معالم التنزيل\" للبغوي ٤/ ٢٠، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٨٩، ووجه النصب كما قال السمين الحلبي في \"الدر المصون\" ٦/ ٢٩: نصبًا على الحال من فاعل ﴿يَعْمُرُوا﴾.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٤/ ٢٠، وبمعناه وبلا نسبة الألوسي في \"روح المعاني\" ٥/ ٢٥٨.\n(٥) كذا في الأصل، وفي (ت) وبقية مصادر التخريج: من أنت؟","vol":"13","page":228},{"text":"فيقول: صابئ، ويقال للمشرك ما دينك؟ فيقول: مشرك (١).\nوقال جويبر (٢) عن الضحاك (٣)، عن ابن عباس ﵄: شهادتهم على أنفسهم بالكفر سجودهم لأصنامهم وإقرارهم أنها مخلوقة (٤).\nوذلك أن كفار قريش نصبوا أصنامهم خارجًا من بيت الله الحرام عند القواعد، وكانوا يطوفون بالبيت عراة ويقولون: لا نطوف وعلينا ثياب قد أصبنا فيها المعاصي، وكانوا يُصفِّقون ويصفِّرون ويقولون:\nإنْ تَغْفِر اللهمّ تَغْفِر جَمَّا ... وأيُّ عَبدٍ لَكَ لا أَلَمَّا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ٩٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦٥ من طريق أحمد بن مفضل، عن أسباط، عن السدي .. به، وفي آخره زيادة: لم يكن ليقوله أحد إلا العرب.\nوأورده الوزير المغربي في \"المصابيح\" (ل ١٣٦/ أ)، والبغوي في \"معالم التنزيل\" ٤/ ٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٩٠، قال ابن عطية في \"المحرر الوجيز\" ٣/ ١٥ عقب إيراده: وهذا لم يحفظ.\n(٢) الأزدي، ضعيف جدًّا.\n(٣) ابن مزاحم، صدوق، كثير الإرسال.\n(٤) [*] الحكم على الإسناد:\nفيه جويبر الأزدي ضعيف جدًّا.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٤/ ٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٨٩.","vol":"13","page":229},{"text":"وكلما طافوا شوطًا سجدوا لأصنامهم، ولم يزيدوا (١) بذلك من الله إلا بُعدًا (٢). فأنزل الله تعالى هذِه الآية: ﴿أُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ وَفِي النَّارِ هُمْ خَالِدُونَ﴾.\nوقال الكلبي (٣)، عن أبي صالح (٤)، عن ابن عباس - ﵁ -: معناه شاهدين على رسولهم بالكفر؛ لأنه ليس من بطن إلا ولدته (٥).\n\n<span data-type=\"title\" id=toc-1625>١٨ </span>- ثم قال: ﴿أَنْ يَعْمُرُ مَسَاجِدَ اللَّهِ﴾\nقراءة العامة بالألف، وقرأ الجحدري: (مسجد الله) على الواحد (٦)؛ أراد المسجد الحرام: ﴿مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَقَامَ الصَّلَاةَ وَآتَى\n_________\n(١) في (ت): يزدادوا.\n(٢) انظر \"معالم التنزيل\" للبغوي ٤/ ٢٠.\n(٣) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٤) مولى أم هانئ، ضعيف، يرسل.\n(٥) [*] الحكم على الإسناد:\nفيه محمد بن السائب متهم بالكذب.\nانظر \"معالم التنزيل\" للبغوي ٤/ ٢٠، \"البحر المحيط\" لأبي حيان ٥/ ٢١، \"الدر المصون\" للسمين الحلبي ٦/ ٣٠.\nقال أبو حيان في \"البحر المحيط\": ويؤيد هذا القول قراءة من قرأ على أنْفَسِهم بفتح الفاء، أي: أشرفهم وأجلهم قدرًا.\n(٦) \"شواذ القراءة\" للكرماني (ل ٩٩/ ب) وزاد نسبتها لابن محيصن ومجاهد والشافعي، و\"الموضح في وجوه القراءات\" لابن أبي مريم ٢/ ٥٩٨، قال الهذلي في \"الكامل في القراءات الخمسين\" (ل ١٩٨/ أ): وهو الاختيار، لأن المقصود منه مكة حرسها الله.","vol":"13","page":230},{"text":"الزَّكَاةَ وَلَمْ يَخْشَ إِلَّا اللَّهَ فَعَسَى أُولَئِكَ﴾ وعسى من الله واجب (١) ﴿أَنْ يَكُونُوا مِنَ الْمُهْتَدِينَ﴾.\nروى (٢) أبو سعيد الخدري - ﵁ - عن النبي - ﷺ - أنه قال: \"إذا رأيتم الرجل يعتاد المسجد فاشهدوا له بالإيمان، فإن الله تعالى يقول: ﴿إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّهِ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾ \" (٣).\n_________\n(١) قاله الزجاج في \"معاني القرآن\" ٢/ ٤٣٨، والوزير المغربي في \"المصابيح\" (ل ١٣٦/ أ)، والبغوي في \"معالم التنزيل\" ٤/ ٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٩١، وابن الجوزي في \"زاد المسير\" ٣/ ٤٠٨.\nوعزاه الوزير لابن عباس والحسن، وعزاه القرطبي وابن الجوزي لابن عباس وغيره.\nوأخرجه عن ابن عباس مسندًا: الطبري في \"جامع البيان\" ١٠/ ٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦٦.\nقال الراغب الأصفهاني في \"مفردات ألفاظ القرآن\" (ص ٥٦٦): وكثير من المفسرين فسّروا لعل وعسى في القرآن باللازم، وقالوا: إن الطمع والرجاء لا يصح من الله، وفي هذا منهم قصور نظر، وذاك أن الله تعالى إذا ذكر ذلك يذكره ليكون الإنسان منه راجيًا لا لأن يكون هو تعالى يرجو.\n(٢) في (ت): وقال.\n(٣) أخرجه سعيد بن منصور في \"السنن\" ٥/ ٢٤٢، وأحمد في \"المسند\" ٣/ ٦٨ (١١٦٥١) عن سريج بن النعمان، والترمذي في الإيمان باب ما جاء في حرمة الصلاة (٢٦١٧) عن ابن أبي عمر وهو في كتاب الإيمان له (ص ٦٨)، وابن خزيمة في \"صحيحه\" ٢/ ٣٧٩ واللالكائي في \"أصول السنة\" (ص ٩٩٨) من طرق عن يونس بن عبد الأعلى.\nوأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٦ عن عبد الله بن محمد ابن سلم، عن حرملة بن يحيى.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٣٦٣ من طريق خالد بن خداش. =","vol":"13","page":231},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وأخرجه أيضًا ١/ ٣٣٢ ومن طريقه البيهقي في \"السنن الكبرى\" ٣/ ٦٦ عن أبي العباس محمد بن يعقوب، عن بحر بن نصر.\nوأخرجه كذلك في ٣/ ٣٣٢ ومن طريق أيضًا البيهقي ٣/ ٦٦ عن أبي النضر، عن عثمان بن سعيد الدارمي، عن أصبغ بن الفرج.\nثمانيتهم عن عبد الله بن وهب، عن عمرو بن الحارث، عن دراج، عن أبي الهيثم، عن أبي سعيد الخدري - ﵁ - به.\nقال الترمذي كما في \"تحفة الأشراف\" للمزي ٣/ ٣٥٨: حسن غريب.\nوقال الحاكم عند الموضع الأول: صحيح الإسناد ولم يخرجاه.\nوقال في الموضع الآخر: هذِه ترجمة للمصريين لم يختلفوا في صحتها وصدق رواتها غير أن شيخي الصحيح لم يخرجاه.\nوأخرجه الترمذي في التفسير باب ومن سورة التوبة (٣٠٩٣) وابن ماجه في المساجد، باب لزوم المساجد وانتظار الجماعة (٨٠٢) من طريق رشدين بن سعد، والدارمي في \"المسند\" (١٢٥٩) عن الحميدي، كلاهما عن عمرو بن الحارث .. به.\nوأخرجه أحمد في \"المسند\" ٣/ ٧٦ (١١٧٢٥)، وعبد بن حميد في \"المنتخب\" (ص ٢٨٩)، والمروزي في \"تعظيم قدر الصلاة\" ١/ ٣٤٠ عن الحسن بن موسى الأشيب، عن ابن لهيعة، عن دراج .. بنحوه.\nومدار طرق الحديث على درّاج -بتشديد الراء- وهو ابن سمعان، أبو السمح المصري القاصّ، وقد ضعفه أكثر النقاد خاصة في روايته عن أبي الهيثم العُتواري، فقال أحمد: أحاديثه مناكير وليّنه، وقال أبو حاتم: ضعيف، وقال النسائي: منكر الحديث، وقال الدارقطني: ضعيف، وقال مَرةً: متروك، وقال الآجري عن أبي داود: أحاديثه مستقيمة إلا ما كان عن أبي الهيثم عن أبي سعيد. وساق له ابن عدي في \"الكامل\" أحاديث لا يتابع عليها، وعدّ هذا الحديث منها. انظر \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٤١، \"الضعفاء والمتروكين\" للنسائي (ص ٣٩)، \"الكامل\" لابن عدي ٣/ ١١٢، \"تهذيب الكمال\" للمزي ٨/ ٤٧٧، =","vol":"13","page":232},{"text":"<span data-type=\"title\" id=toc-1626>١٩ </span>- قوله تعالى: ﴿أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ﴾ الآية.\n[١٤٢٠] أنا عبد الله بن حامد بن محمد الوزان (١)، قال: أنا أحمد ابن محمد (٢) بن جعفر بن محمد بن عبيد الله المنادي (٣)، قال: نا أبو داود سليمان بن الأشعث بن إسحاق السجستاني (٤) في سنة تسع وستين ومائتين، نا أبو توبة الربيع بن نافع الحلبي (٥)، نا معاوية بن سلام (٦)، عن زيد بن سلّام (٧)، عن أبي سلّام (٨)، نا النعمان بن بشير - ﵁ - (٩) قال: كنت عند منبر رسول الله - ﷺ - فقال رجل: ما أبالي أن لا أعمل عملًا بعد أن أسقي الحاج (١٠). وقال الآخر: ما أبالي أن لا\n_________\n= \"ميزان الاعتدال\" للذهبي ٢/ ٢٤.\nلذا قال المناوي في \"فيض القدير\" ١/ ٤٥٩: وقال الحاكم: ترجمة صحيحة مصرية، وتعقبه الذهبي بأن فيه درّاجًا وهو كثير المناكير، وقال مغلطاي في شرح ابن ماجه: حديث ضعيف.\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجد في ترجمته من سَمّى أباه محمدًا، فلعله وهم من المصنف تبعه عليه الواحدي في \"أسباب النزول\" والبغوي.\n(٣) أبو الحسين، المعروف بابن المنادي، كان ثقة أمينًا ثبتًا صدوقًا، ورعًا.\n(٤) أبو داود، السجستاني، ثقة حافظ، مصنف \"السنن\".\n(٥) ثقة حجة عابد.\n(٦) ابن أبي سلام ممطور الدمشقي، ثقة.\n(٧) ابن أبي سلام ممطور الحبشي، ثقة.\n(٨) ممطور الأسود الحبشي، أبو سلام، ثقة يرسل.\n(٩) صحابي، مشهور.\n(١٠) في بقية مصادر الحديث الآتية: ما أبالي أن لا أعمل عملًا بعد الإسلام إلا أن .. =","vol":"13","page":233},{"text":"أعمل عملًا بعد أن أعمر المسجد الحرام (١). وقال الآخر: الجهاد في سبيل الله أفضل مما قلتم.\nفزجرهم عمر - ﵁ - وقال: لا ترفعوا أصواتكم عند منبر رسول الله - ﷺوهو يوم الجمعة، ولكنّي إذا صليت دخلت فاستفتيت رسول الله - ﷺ - فيما اختلفتم فيه ففعل، فأنزل الله تعالى: ﴿أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ﴾ إلى قوله ﴿وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾ (٢).\n_________\n(١) كالسابق.\n(٢) [١٤٢٠] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات.\nالتخريج:\nعزاه السيوطي في \"الدر المنتثور\" ٣/ ٣٩٤ لمسلم وأبي داود وابن جرير وابن المنذر وابن أبي حاتم وابن حبان في \"صحيحه\" والطبراني وأبي الشيخ وابن مردويه.\nوقد أخرجه من طريق المصنف الواحدي في \"أسباب النزول\" (ص ٢٤٧)، والبغوي في \"معالم التنزيل\" ٤/ ٢٢.\nوأخرجه أحمد في \"المسند\" ٤/ ٢٦٩ (١٨٣٦٧)، ومسلم في الإمارة -باب فضل الشهادة في سبيل الله- (١٨٧٩) عن حسن بن علي الحلواني، والطبراني في \"المعجم الأوسط\" ١/ ٢٦٦ عن أحمد بن خليد، والبيهقي في \"السنن الكبرى\" ٩/ ١٥٨ عن أبي عبد الله الحافظ، أحمد بن محمد بن عبدوس، عن عثمان الدارمي. أربعتهم عن أبي توبة الربيع بن نافع .. بمثله.\nوتابعه -أي: الربيع- يحيى بن حسان عند مسلم، ومُعَمَّر بن يَعْمَر عند ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٥١ بمعناه مختصرًا، والوليد بن مسلم عند الطبري في \"جامع البيان\" ١٠/ ٩٥ بمثله.\nوأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٦٨ ومن طريقه الطبري في \"جامع =","vol":"13","page":234},{"text":"وروى علي بن أبي طلحة (١)، عن ابن عباس قال: قال العباس بن عبد المطلب (٢): لئن كنتم سبقتمونا بالإسلام والهجرة والجهاد لقد كنا نعمر المسجد الحرام ونسقي الحاج. فأنزل الله تعالى (هذِه الآية) (٣)؛ يعني أن ذلك كان في الشرك ولا أقبل ما كان في الشرك (٤).\nوروى عطية العوفي، عن ابن عباس قال: إن المشركين قالوا: عمارة بيت الله وقيام على السقاية خير ممن آمن وجاهد، وكانوا يفتخرون بالحرم، يستكبرون من أجل أنهم أهلُه وعُمّاره، فأنزل الله تعالى هذِه الآية، وأخبرهم أن عمارتهم المسجد الحرام، وقيامهم على السقاية، لا ينفعهم عند الله مع الشرك بالله، وأن الإيمان بالله\n_________\n= البيان\" ١٠/ ٩٥ من طريق يحيى بن أبي كثير، عن النعمان بن بشير .. بمعناه.\n(١) صدوق قد يخطئ، أرسل عن ابن عباس ولم يره.\n(٢) في الأصل: عن العباس، وهو خطأ، والتصويب من (ت). وهو الصحابي المشهور.\n(٣) ساقط من الأصل، وأثبته من (ت).\n(٤) [*] الحكم على الإسناد:\nفيه علي بن أبي طلحة يرسل عن ابن عباس.\nالتخريج:\nعزاه السيوطي في \"الدر المنثور\" ٣/ ٣٩٥ لابن جرير وابن المنذر وابن أبي حاتم. وقد أخرجه الطبري في \"جامع البيان\" ١٠/ ٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦٨ من طريق معاوية بن صالح، عن علي بن أبي طلحة .. به. وفي أوله: قال العباس بن عبد المطلب حين أسر يوم بدر .. فذكره.\nوذكره الواحدي في \"أسباب النزول\" (ص ٢٤٧ - ٢٤٨)، والبغوي في \"معالم التنزيل\" ٤/ ٢٢، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٦١.","vol":"13","page":235},{"text":"والجهاد مع نبيّه خير مما هم عليه (١).\nوقال الحسن والشعبي ومحمد بن كعب القرظي: نزلت في علي بن أبي طالب والعباس (٢) بن عبد المطلب وطلحة بن شيبة، وذلك أنهم أفتخروا فقال طلحة: أنا صاحب البيت بيدي مفتاحه ولو أشاء بتّ فيه!\nوقال العباس: أنا صاحب السقاية والقائم عليها ولو أشاء بتُّ في المسجد! وقال علي - ﵁ -: ما أدري ما تقولون، لقد صليت إلى القبلة ستة أشهر قبل الناس وأنا صاحب الجهاد، فأنزل الله تعالى هذِه الآية (٣).\nوقال ابن سيرين ومرّة الهمداني: قال على - ﵁ - للعباس: ألا تهاجر؟ ألا تلحق بالنبي - ﷺ -؟ فقال: ألستُ في أفضل من الهجرة،\n_________\n(١) ذكر نحوه السيوطي في \"الدر المنثور\" ٣/ ٣٩٤ وعزاه لابن أبي حاتم وابن مردويه.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٦٧ من طريق عطية العوفي .. بنحوه.\n(٢) في الأصل: وعباس، والمثبت من (ت).\n(٣) أخرجه عنهم الطبري في \"جامع البيان\" ١٠/ ٩٦ وهذا لفظ رواية محمد بن كعب. وأورده الواحدي في \"أسباب النزول\" (ص ٢٤٨)، والبغوي في \"معالم التنزيل\" ٤/ ٢٢، وابن الجوزي في \"زاد المسير\" ٣/ ٤١٠، والسيوطي في \"الدر المنثور\" ٣/ ٣٩٥.\nقال ابن تيمية في \"منهاج السنة\" ٥/ ١٨ - ١٩: هذا اللفظ لا يعرف في شيء من كتب الحديث المعتمدة، بل دلالات الكذب عليه ظاهرة، منها: أن طلحة بن شيبة لا وجود له، وإنما خادم الكعبة هو شيبة بن عثمان بن أبي طلحة، وهذا مما يبين لك أن الحديث لم يصحّ، ثم فيه قول العباس: لو أشاء بت في المسجد فأي كبير أمر في مبيته في المسجد حتى يتبجح به؟ !","vol":"13","page":236},{"text":"ألست أسقي حاج بيت الله وأعمر المسجد الحرام؟ ! فنزلت هذِه الآية (١).\nوقال مجاهد: لما أُمروا بالهجرة قال العباس: أنا أسقي الحاج، وقال طلحة أخو (٢) بني عبد الدار: وأنا صاحب الكعبة فلا نهاجر. فأنزل الله تعالى: ﴿أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ﴾ (٣).\nوالسقاية مصدر كالرعاية والحماية (٤). وقرأ الضحاك (سُقاية الحاج) بضم السين (٥)، وهي لغة.\n_________\n(١) أثر ابن سيرين عزاه السيوطي في \"الدر المنثور\" ٣/ ٣٩٥ للفريابي بنحوه.\nوأورده الواحدي في \"أسباب النزول\" (ص ٢٤٨)، والنحاس في \"معاني القرآن\" ٣/ ١٩٢.\nوأثر مرة الهمداني ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤١٠.\n(٢) في حاشية الأصل: في نسخة: أحد.\n(٣) \"تفسير مجاهد\" ١/ ١٧٥.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٤٠٣ لابن أبي شيبة وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ٩٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٠ من طريق ابن أبي نجيح، عن مجاهد .. به. ولكن عند قوله تعالى ﴿لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ﴾.\nوأورده ابن الجوزي في \"زاد المسير\" ٣/ ٤١٠ وقال: هكذا ذكر مجاهد، وإنما الصواب عثمان بن طلحة؛ لأن طلحة هذا لم يسلم.\n(٤) \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٤١٥ - ٤١٦)، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٩١.\n(٥) \"المحتسب\" لابن جني ١/ ٢٨٦، \"إعراب القراءات الشواذ\" للعكبري ١/ ٦١١ بدون نسبة.","vol":"13","page":237},{"text":"وفي معنى الآية وجهان: أن تجعل الكلام مختصرًا تقديره: أجعلتم سقاية الحاج وعمارة المسجد الحرام كإيمان من آمن بالله، وجهاد من جاهد في سبيل الله، وهذا كما تقول: السخاء حاتم، والشعر زهير (١). قال الشاعر (٢):\nلَعَمْرُكَ مَا الفِتْيانُ أنْ تَنْبتَ اللِّحَى ... ولكِنَّمَا الفِتيانُ كُلُّ فَتى نَدِي\nوالوجه الآخر: أن تجعل السقاية والعمارة بمعنى الساقي والعامر، تقديره: أجعلتم ساقي الحاج (٣) وعامر المسجد الحرام. كقوله ﴿وَالْعَاقِبَةُ لِلْمُتَّقِينَ﴾ (٤)، أي: للمتقين (٥). يدل على هذا التأويل\n_________\n(١) انظر هذا المعنى في \"معاني القرآن\" للفراء ١/ ٤٢٧، \"جامع البيان\" للطبري ١٠/ ٩٦ - ٩٧، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٩١.\n(٢) لم أهتد إليه، والبيت في \"معاني القرآن\" للفراء ١/ ٤٢٧ أنشده الكسائي، \"جامع البيان\" للطبري ١٠/ ٩٧، \"مغني اللبيب\" لابن هشام (ص ٩٠٧)، و\"شرح شواهد المغني\" للسيوطي ٢/ ٩٦٤ بغير نسبة في الجميع.\n(٣) في حاشية الأصل: في نسخة: الحجّ.\n(٤) طه ٢٠/ ١٣٢.\n(٥) ذكر هذا الوجه البغوي في \"معالم التنزيل\" ٤/ ٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٩١.\nوهناك وجه ثالث ذكره الزجاج في \"معاني القرآن\" ٢/ ٤٣٨: المعنى: أجعلتم أهل سقاية الحاج وأهل عمارة المسجد الحرام كمن آمن بالله واليوم الآخر وجاهد.\nقال ابن الجوزي في \"زاد المسير\" ٣/ ٤١٠: فحذف المضاف، وأقام المضاف إليه مقامه، وذكر هذا الوجه أيضًا النحاس في \"معاني القرآن\" ٣/ ١٩٣، =","vol":"13","page":238},{"text":"قراءة عبد الله بن الزبير وأبي وجزة السعدي (أجعلتم سُقاة الحاج وعَمَرة المسجد الحرام) على جمع الساقي والعامر (١).\n﴿كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ لَا يَسْتَوُونَ عِنْدَ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾ قال الحسن: لما نزلت هذِه الآية؛ قال العباس: ما أراني إلا تارك سقايتنا. فقال رسول الله - ﷺ -: \"أقيموا على سقايتكم فإن لكم فيها خيرًا\" (٢).\nقال الحسن: وكانت السقاية نبيذ زبيب.\n_________\n= والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٩١.\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٧)، \"المحتسب\" لابن جني ١/ ٢٨٥.\nوهي قراءة عشرية قرأ بها ابن وردان عن أبي جعفر.\nانظر \"الدرة المضيئة\" لابن الجزري (ص ٢٩)، \"الإيضاح\" للزبيدي (ص ٢٨٠)، \"شرح الدرة\" للنويري ٢/ ١٤٨، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٧٨.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٦٩ ومن طريقه الطبري في \"جامع البيان\" ١٠/ ٩٦ من طريق معمر، عن عمرو، عن الحسن .. به.\nوأخرجه عبد الرزاق أيضًا في \"تفسير القرآن\" ٢/ ٢٦٩ من طريق معمر، عن الحسن .. به. وهو مرسل ضعيف.","vol":"13","page":239},{"text":"<span data-type=\"title\" id=toc-1627>٢٠ </span>- قوله تعالى: ﴿الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً﴾\nفضيلة ﴿عِنْدَ اللَّهِ﴾ من الذين افتخروا بعمارة المسجد الحرام وسقاية الحاج ﴿وَأُولَئِكَ هُمُ الْفَائِزُونَ﴾ الناجون من النار.\n\n<span data-type=\"title\" id=toc-1628>٢١ </span>- قوله تعالى: ﴿يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَهُمْ فِيهَا نَعِيمٌ مُقِيمٌ (٢١)﴾\nدائم.\n\n<span data-type=\"title\" id=toc-1629>٢٢ </span>- ﴿خَالِدِينَ فِيهَا أَبَدًا إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ (٢٢)﴾\n\n<span data-type=\"title\" id=toc-1630>٢٣ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ﴾ الآية\nقال مجاهد: هذِه الآية متصلة بما قبلها منزلة في قصة العباس وطلحة وامتناعهما من الهجرة (١).\nوقال جويبر (٢)، عن الضحاك (٣)، عن ابن عباس - ﵁ - قال: لما أمر الله المؤمنين بالهجرة، وكان قبل فتح مكة من آمن ولم يهاجر لم يقبل الله إيمانه إلا بمجانبة الآباء والأقرباء إن (٤) كانوا كفارًا، فقال المسلمون: يا نبي الله! إن نحن اعتزلنا من خالفنا في الدين نقطع آباءنا وعشائرنا (٥)\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٤/ ٢٤، والخازن في \"لباب التأويل\" ٣/ ٧١.\nوتقدم تخريجه عند قوله تعالى: ﴿أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ﴾.\n(٢) متهم بالكذب، ورمي بالرفض.\n(٣) ضعيف يرسل.\n(٤) في (ت): وإن.\n(٥) في (ت): وعشيرتنا.","vol":"13","page":240},{"text":"وتذهب تجارتنا وتخرب ديارنا؛ فأنزل الله هذِه الآية (١).\nوقال الكلبي (٢)، عن أبي صالح (٣)، عن ابن عباس - ﵁ -: (لما أمر الله تعالى رسوله - ﷺ - والمؤمنين بالهجرة إلى المدينة) (٤)، جعل الرجل يقول لأبيه وأخيه وامرأته وقرابته: إنا قد أمرنا بالهجرة إلى المدينة فأخرجوا معنا إليها، فمنهم من يعجبه ذلك ويسارع إليه، ومنهم من يأبى على صاحبه أن يهاجر معه، فيقول الرجل لهم: والله لئن ضمني (٥) وإياكم دار الهجرة لا أنفعكم بشيء أبدًا، ولا أعطيكم ولا أنفق عليكم، ومنهم من تتعلق به زوجته وولده وعياله، فيقولون له: ننشدك الله أن (لا تضيعنا) (٦)، فيرقّ فيجلس ويدع الهجرة، فانزل الله تعالى هذِه الآية (٧).\n_________\n(١) [*] الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nالتخريج:\nذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤١١، وأبو حيان في \"البحر المحيط\" ٥/ ٢٣.\n(٢) الأزدي، ضعيف جدًّا.\n(٣) ابن مزاحم، صدوق، كثير الإرسال.\n(٤) في (ت): لما أمر رسول الله - ﷺ - الناس بالهجرة إلى المدينة.\n(٥) في (ت): ضمتني.\n(٦) في الأصل: أن تضيعنا، والمثبت من (ت).\n(٧) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب. =","vol":"13","page":241},{"text":"قال مقاتل: نزلت في التسعة (١) الذين ارتدوا عن الإسلام ولحقوا بالمشركين (٢) بمكة، فنهى الله تعالى عن ولايتهم (٣). ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا آبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ﴾ بطانة وأصدقاء فتفشون إليهم أسراركم وتؤثرون المقام بين أظهرهم على الهجرة إلى دار الإسلام. قوله: ﴿إِنِ اسْتَحَبُّوا﴾ اختاروا ﴿الْكُفْرَ عَلَى الْإِيمَانِ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ﴾ فيطلعهم على عورة الإسلام وأهله، ويؤثر المكث معهم على الهجرة والجهاد ﴿فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾ العاصون، والواضعون الولاية غير موضعها.\n\n<span data-type=\"title\" id=toc-1631>٢٤ </span>- ثم قال: ﴿قُلْ﴾\nيا محمد للمتخلفين عن الهجرة والجهاد ﴿إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ﴾ وقرأ أبو رجاء (وعشيراتكم) بالألف على\n_________\n= التخريج:\nأورده أبو الليث السمرقندي في \"بحر العلوم\" ٢/ ٤٠، والواحدي في \"أسباب النزول\" (ص ٢٤٨) وجعله من كلام الكلبي، والبغوي في \"معالم التنزيل\" ٤/ ٢٤ مختصرًا، وابن الجوزي في \"زاد المسير\" ٣/ ٤١١، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٩٥، والخازن في \"لباب التأويل\" ٣/ ٩٤ - ٩٥.\n(١) في حاشية الأصل: في نسخة: السبعة.\n(٢) من (ت).\n(٣) \"تفسير مقاتل\" ٢/ ١٦٤ وفيه: نزلت في السبعة.\nوذكره أبو الليث السمرقندي في \"بحر العلوم\" ٢/ ٤٠، والبغوي في \"معالم التنزيل\" ٤/ ٢٤، وابن الجوزي في \"زاد المسير\" ٣/ ٤١١، والخازن في \"لباب التأويل\" ٣/ ٧١، وأبو حيان في \"البحر المحيط\" ٥/ ٢٣.","vol":"13","page":242},{"text":"الجمع، وهي قراءة أبي بكر عن عاصم، واختلف فيه عن عاصم (١). ﴿وَأَمْوَالٌ اقْتَرَفْتُمُوهَا﴾ كسبتموها (٢).\nوقال قتادة: أصبتموها (٣) ﴿وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا﴾ وهو ضد النفاق، وأصله البقاء (٤).\nقال الشاعر (٥):\nكَسدْنَ مِنْ الفَقْر في قَومِهنَّ ... وقدْ زادَهُنّ مَقامي كُسُودا\n﴿وَمَسَاكِنُ تَرْضَوْنَهَا﴾ فسكنتموها (٦).\n_________\n(١) فروى شعبة عنه بالجمع، وروى حفص عنه بالإفراد كالباقين.\nانظر \"حرز الأماني\" للشاطبي (ص ٥٧)، \"الكافي\" لابن شريح ٢/ ٣٨٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٧٨، \"الحجة\" للفارسي ٤/ ١٨٠.\n(٢) انظر \"جامع البيان\" للطبري ١٠/ ٩٨، \"غريب السجستاني\" (ص ١٢٧)، \"عمدة الحفاظ\" للسمين الحلبي ٣/ ٣٠٠، وقال الراغب في \"مفردات ألفاظ القرآن\" (ص ٦٦٧): أصل القَرْفِ والاقتراف: قشر اللحاء عن الشجر، والجلدة عن الجرح، وما يؤخذ منه: قِرْفٌ، واستعير الاقتراف للاكتساب حُسنًا كان أو سوءًا.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧١ من طريق يزيد بن زريع، عن سعيد، عن قتادة .. به.\n(٤) انظر \"اللسان\" لابن منظور (كسد).\nولم أجد هذِه المادة في \"مفردات ألفاظ القرآن\" للراغب الأصفهاني، ولا \"عمدة الحفاظ\" للسمين الحلبي، وهي على شرطهما! !\n(٥) لم أعرفه. والبيت من شواهد القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٩٥، وأبو حيان في \"البحر المحيط\" ٥/ ٢٤ بغير نسبة.\n(٦) انظر \"جامع البيان\" للطبري ١٠/ ٩٩.","vol":"13","page":243},{"text":"وقال السدي: يعني القصور والمنازل (١) ﴿أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا﴾ فانتظروا (٢) ﴿حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ﴾ قال عطاء: بقضائه (٣)، وقال مجاهد ومقاتل: يعني بفتح مكة (٤) ﴿وَاللَّهُ لَا يَهْدِي﴾ لا يرشد ولا يوفّق ﴿الْقَوْمَ الْفَاسِقِينَ﴾ الخارجين من طاعته إلى معصيته.\n_________\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٠٣ لابن أبي حاتم وأبي الشيخ.\nوهو في \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٧٧١ من طريق أحمد بن مفضل، عن أسباط، عن السدي .. به.\n(٢) انظر \"جامع البيان\" للطبري ١٠/ ٩٩ وفيه: فتنظروا، \"معالم التنزيل\" للبغوي ٤/ ٢٥، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٩٥.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ٢٥ تبعًا للمصنف، ولم أجد من ذكره غيرهما، لكن أورد الماوردي في \"النكت والعيون\" ٢/ ٣٤٩ والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٩٦ قولًا بمعناه عن الحسن، قال: عقوبة آجلة أو عاجلة.\n(٤) \"تفسير مجاهد\" ١/ ٢٧٥، \"تفسير مقاتل\" ٢/ ١٦٤.\nوأثر مجاهد عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٠٣ لابن أبي شيبة وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٢ من طريق ابن أبي نجيح، عن مجاهد .. به.\nقال الشوكاني في \"فتح القدير\" ٢/ ٤٣٥: وفيه بعد، فقد روي أن هذِه السورة نزلت بعد الفتح.","vol":"13","page":244},{"text":"<span data-type=\"title\" id=toc-1632>٢٥ </span>- قوله تعالى: ﴿لَقَدْ نَصَرَكُمُ اللَّهُ﴾\nأيها المؤمنون ﴿فِي مَوَاطِنَ كَثِيرَةٍ﴾؛ أي مشاهد وأماكن حرب تستوطن (١) فيها أنفسكم على لقاء العدو (٢)، ﴿وَيَوْمَ حُنَيْنٍ﴾ يعني في يوم حنين، وهو وادٍ بين مكة والطائف (٣).\nوقال عروة بن الزبير: هو وادٍ إلى جنب ذي المجاز (٤).\nوأجري (٥) لأنه اسم لمذكر، وقد يترك إجراؤه ويراد به اسم البلدة التي هو بها، ومنه قول الشاعر (٦):\n_________\n(١) في الأصل: تستوطنون، والمثبت من (ت).\n(٢) في (ت): عدوكم.\n(٣) انظر \"معجم البلدان\" لياقوت ٢/ ٣٥٩، وفيه: قال الواقدي: بينه وبين مكة ثلاث ليالٍ، وقيل: بينه وبين مكة بضعة عشر ميلًا.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ٩٩ - ١٠٠، وابن أبي حاتم \"تفسير القرآن العظيم\" ٦/ ١٧٧٣ من طريق أبان العطار، عن هشام بن عروة، عن أبيه .. به. وذو المجاز -بفتح الميم وتخفيف الجيم وفي آخره زاي- موضع سوق بعرفة على ناحية كبكب، على فرسخ من عرفة، كانت تقوم في الجاهلية ثمانية أيام، وأصله ماء لهذيل، كما قاله الأصمعي. وفيه كان النبي - ﷺ - يتلقى القبائل يدعوهم إلى الإسلام. \"معجم البلدان\" لياقوت ٥/ ٦٦، \"تهذيب الكمال\" للمزي ٧/ ١٧٤، \"فتح الباري\" لابن حجر ٣/ ٥٩٤.\n(٥) هذا اصطلاح قديم يطلقه الكوفيون على الصرف، فيقولون للإسم المصروف مُجرى. لذا عقد المبرّد في \"المقتضب\" ٣/ ٣٠٩ بابًا سمَّاه باب ما يجرى وما لا يجرى.\nانظر \"معاني القرآن\" للفراء ٢/ ١٩، ١٧٥، و\"المذكر والمؤنث\" له (ص ٨٦، ١٠٣)، \"فتح الباري\" لابن حجر ٨/ ٣١٥.\n(٦) هو حسان بن ثابت - ﵁ -، والبيت في \"ديوانه\" (ص ١٩٦)، \"معاني القرآن\" للفراء =","vol":"13","page":245},{"text":"نَصَرُوا نَبيَّهَم وشَدُّوا أَزْرَهُ ... بحنين يومَ تَواكَلَ الأَبْطَالُ\nوكانت قصة حنين على ما ذكره المفسرون بروايات كثيرة (١) لفّقتها ونسّقتها لتكون أقرب إلى الأفهام وأحسن للنظام، أنّ رسول الله - ﷺ - أفتتح مكّة وقد بقيت عليه أيام من شهر رمضان، ثم خرج متوجهًا إلى حنين لقتال هوازن وثقيف في اثني عشر ألفا، عشرة آلاف من المهاجرين والأنصار وألفان من الطلقاء (٢)؛ قاله قتادة (٣).\n_________\n١/ ٤٢٩، \"جامع البيان\" للطبري ١٠/ ٩٩، \"المحرر الوجيز\" لابن عطية ٣/ ١٩، \"الصحاح\" للجوهري ٥/ ٢١٠٥، \"لسان العرب\" لابن منظور (حنن)، \"البحر المحيط\" لأبي حيان ٥/ ٢٥، \"الدر المصون\" للسمين الحلبي ٦/ ٣٦.\n(١) انظر هذِه الروايات في: \"المغازي\" للواقدي ٣/ ٨٨٥، \"الطبقات الكبرى\" لابن سعد ٢/ ١٤٩، \"تاريخ الرسل والملوك\" للطبري ٣/ ٧٠ - ٨٢، \"الثقات\" لابن حبان ٢/ ٦٦، \"السيرة النبوية\" لابن هشام ٢/ ٤٣٧.\n(٢) الطُلَقَاء: بضم الطاء وفتح اللام، وهم الذين أسلموا من أهل مكة يوم الفتح، سمّوا بذلك؛ لأن النبي - ﷺ - من عليهم وأطلقهم.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٣٦، \"شرح صحيح مسلم\" للنووي ١٢/ ١٨٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٢ من طريق يزيد، عن سعيد، عن قتادة .. به.\nوبه قال ابن زيد وابن إسحاق كما في \"زاد المسير\" لابن الجوزي ٣/ ٤١٤، والواقدي في \"المغازي\" ٣/ ٨٨٩.\nقلت: واختلافهم في عدد الجيش في هذِه الغزوة؛ إنما هو لاختلافهم في عدد الطلقاء من مسلمة الفتح الذين ساروا مع رسول الله - ﷺ -، فقد جاءت الروايات =","vol":"13","page":246},{"text":"وقال مقاتل: كانوا أحد عشر ألفًا وخمسمائة (١).\nوقال الكلبي: كانوا عشرة آلاف، وكانوا يومئذٍ أكثر ما كانوا قطّ (٢).\nوكان المشركون أربعة آلاف من هوازن وثقيف، وعلى هوازن مالك بن عوف النصري، وعلى ثقيف كنانة بن عبد ياليل بن عمرو ابن عمير الثقفي، فلما التقى الجمعان قال رسول الله - ﷺ -: \"لن نُغلب اليوم من قِلة\" (٣). ويقال: بل قال ذلك رجل من المسلمين\n_________\n= الصحيحة بأن الذين خرجوا مع النبي - ﷺ - لفتح مكة كانوا عشرة آلاف كما في حديث ابن عباس في \"صحيح البخاري\" في المغازي -غزوة الفتح- (٤٢٧٦) وقد خرج هذا العدد إلى غزوة حنين مع من انضم إليهم من الطلقاء، كما في حديث أنس المُخرّج في الصحيحين، وفيه: ومع النبي - ﷺ - عشرة آلاف ومعه الطلقاء.\n(١) \"تفسير مقاتل\" ٢/ ١٦٥، وذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤١٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٠٠.\n(٢) ذكره النيسابوري في \"غرائب القرآن\" ١٠/ ٦٢.\n(٣) هذا القول حكاه الطبري في \"جامع البيان\" ١٠/ ١٠٠ بصيغة التمريض فقال: وروي أن النبي - ﷺ - قال ذلك اليوم: لن نغلب اليوم من قلّة.\nوذكره ابن هشام في \"السيرة النبوية\" ٢/ ٤٤٤ قال: قال ابن إسحاق: وحدثني بعض أهل مكة أن رسول الله - ﷺ - قال حين فصل من مكة إلى حنين، ورأى كثرة من معه من جنود الله: لن نغلب اليوم من قلة.\nوهو قول لا يثبت من حيث الإسناد كما ترى، كما أن معرفة رسول الله - ﷺ - بربه وخشيته منه ومقامه الرفيع وتواضعه لله، كل ذلك يجعل المسلم يستبعد صدور هذا القول منه - ﷺ -.\nانظر \"شرح المواهب اللدنية\" للزرقاني ٣/ ٩، \"مرويات غزوة حنين\" ١/ ١٣٧.","vol":"13","page":247},{"text":"يقال له سلمة (١) بن سلامة (٢).\nفسار رسول الله - ﷺ - (٣) ووكلوا إلى كلمة الرجل. فاقتتلوا قتالًا شديدًا، فانهزم المشركون وخلوا عن الذراري ثم نادوا: يا حماة السوء اذكروا الفضائح فتراجعوا وانكشف المسلمون.\n_________\n(١) في الأصل: مسلمة، والتصويب من (ت) ومن مصادر الترجمة.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٤/ ٢٦، وابن الجوزي في \"زاد المسير\" ٣/ ٤١٤.\nولم أجد التصريح باسمه في شيء من الروايات المسندة.\nوإنما أخرج البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ٣٤٦ من طريق علي بن عاصم، عن سليمان التيمي، عن أنس بن مالك قال: قال غلام منّا من الأنصار يوم حنين: لم نغلب اليوم من قلة، فما هو إلا أن لقينا عدوّنا فانهزم القوم.\nقال البزار: لا نعلم أحدًا رواه بهذا اللفظ إلا سليمان التيمي عن أنس، ولا عن سليمان إلا علي بن عاصم، وعلى صدوق سيِّئ الحفظ.\nوقال الهيثمي في \"مجمع الزوائد\" ٦/ ١٧٨: فيه علي بن عاصم بن صهيب، وهو ضعيف لكثرة غلطه وتماديه فيه وقد وثق، وبقية رجاله ثقات.\nوأخرج البيهقي في \"دلائل النبوة\" ٥/ ١٢٣ - ١٢٤ من طريق يونس بن بكير، عن أبي جعفر الرازي، عن الربيع: أن رجلًا قال يوم حنين: لن نغلب اليوم من قلّة، فشق ذلك على رسول الله - ﷺ -، فأنزل الله .. الحديث.\nوهذا الإسناد ضعيف، لضعف الربيع بن أنس خاصّة ما روى عنه أبو جعفر الرازي، لأن في أحاديثه عنه أضطرابًا كثيرًا كما في \"تهذيب التهذيب\" ١/ ٥٨٩ - ٥٩٠، وعِلّة أخرى أيضًا وهي الإرسال؛ إذ أن الربيع لم يدرك هذِه الوقعة.\n(٣) في \"معالم التنزيل\" للبغوي ٤/ ٢٦: فساء رسول الله - ﷺ - كلامه، ووكلوا ..","vol":"13","page":248},{"text":"قال قتادة: وذكر لنا أن الطلقاء انجفلوا (١) يومئذٍ بالناس (٢).\nوسأل رجل البراء بن عازب - ﵁ - فقال: أفررتم يوم حنين؟ فقال: كانت هوازن رُماة، وإنا لما حملنا عليهم انكشفوا وأكببنا على الغنائم، فاستقبلونا بالسهام، فانكشف المسلمون عن رسول الله - ﷺ - (٣).\nقال الكلبي: كان حول رسول الله - ﷺ - يومئذٍ ثلاثمائة من المسلمين وانهزم سائر الناس عنه (٤).\nوقال الآخرون: لم يبق يومئذٍ مع النبي - ﷺ - غير العباس بن عبد المطلب، وأبو سفيان (بن الحارث) (٥)، وأيمن ابن أم أيمن، وقتل يومئذٍ بين يدي رسول الله - ﷺ - (٦).\n_________\n(١) انجفل القوم انجفالًا إذا هربوا بسرعة وانقلعوا كلهم ومضوا. قاله في \"لسان العرب\" لابن منظور (جفل).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٠٠.\nويؤيده ما أخرجه مسلم في الجهاد والسير -باب غزو النساء مع الرجال- (١٨٠٩) عن أنس: أن أم سليم اتخذت يوم حنين خنجرًا وفيه: قالت: يا رسول الله! اقتل من بعدنا -أي: من سوانا- من الطلقاء انهزموا بك.\n(٣) يأتي تخريجه قريبًا.\n(٤) انظر \"معالم التنزيل\" للبغوي ٤/ ٢٧.\n(٥) في (ت): بن حرب.\n(٦) اختلفت الروايات في تعيين من بقي مع النبي - ﷺ - فأخرج الحاكم في \"المستدرك\" ٣/ ٢٥٥ عن العباس بن عبد المطلب قال: شهدت مع رسول الله - ﷺ - حنينًا، فلقد رأيته وما معه إلا أنا وأبو سفيان بن الحارث وهو آخذ بلجام بغلة رسول الله - ﷺ -، وقال: صحيح على شرط الشيخين ولم يخرجاه. وسكت عنه الذهبي.\nوفي حديث جابر بن عبد الله عند ابن إسحاق كما رواه عنه أحمد في \"المسند\" =","vol":"13","page":249},{"text":"فطفق رسول الله - ﷺ - يُركِّضُ بغلته نحو الكفار ولا يألوا، وكانت بغلة شهباء أهداها له فروة الجذامي.\n[١٤٢١] أنا عبد الله بن حامد (١)، قال: أنا العبيدي (٢)، قال: أنا أحمد بن نجدة (٣)، قال: نا (٤) الحماني (٥)، نا شريك (٦)، عن أبي إسحاق (٧)، قال: قيل للبراء (٨) - ﵁ -: أكان النبي - ﷺ - فيمن ولّى دبره يوم حنين؟ قال: لا والذي لا إله إلا هو ما ولّى رسول الله - ﷺ - دُبُره قط، لقد رأيته وأبو سفيان بن الحارث آخِذٌ بالرِّكاب، والعباس - ﵁ - آخِذٌ بلجامِ الدَّابة وهو يقول:\n_________\n= ٣/ ٣٧٦ (١٥٠٢٧) وأبو يعلى في \"المسند\" ٢/ ٢٠٠ ما يدل على أنه بقي مع رسول الله - ﷺ - نحو عشرة، حيث قال فيه: .. ومن أهل بيته: علي بن أبي طالب، والعباس بن عبد المطلب، وأبو سفيان بن الحارث، وابنه، .. وأيمن بن عبيد .. الحديث. وقيل غير ذلك.\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) أحمد بن محمد بن يحيى العبيدي.\n(٣) ابن العريان، أبو الفضل الهروي، كان من الثقات.\n(٤) في (ت): أخبرنا.\n(٥) يحيى بن عبد الحميد بن عبد الرحمن الكوفي، حافظ إلا أنهم اتهموه بسرقة الحديث.\n(٦) ابن عبد الله النخعي الكوفي، صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة.\n(٧) ثقة، مكثر، عابد، اختلط بأخرة.\n(٨) صحابي، مشهور.","vol":"13","page":250},{"text":"\"أنا النبي لا كذب ... أنا ابن عبد المطلب\" (١)\n_________\n(١) [١٤٢١] الحكم على الإسناد:\nإسناده ضعيف لحال يحيى الحماني وشريك النخعي، وشيخ المصنف لم أر فيه جرحًا ولا تعديلًا.\nوقد أخرجه الروياني في \"مسنده\" (٢٧٩، ٢٨٨) من طريق شريك .. به.\nالتخريج:\nأخرجه الطيالسي في \"المسند\" (ص ٩٦)، وأحمد في \"المسند\" ٤/ ٢٨١ (١٨٤٧٥)، والبخاري في المغازي -باب قول الله تعالى: ﴿وَيَوْمَ حُنَيْنٍ إِذْ﴾ (٤٣١٦، ٤٣١٧)، في الجهاد باب من قاد دابة غيره في الحرب (٢٨٦٤)، ومسلم في الجهاد، باب في غزوة حنين (١٧٧٦)، وأبو يعلى في \"مسنده\" ٣/ ٢٧١، والطبري في \"جامع البيان\" ١٠/ ١٠٢ - ١٠٣ من طرق عن شعبة، عن أبي إسحاق .. بنحوه.\nوأخرجه الطيالسي أيضًا في \"المسند\" (ص ٩٦) من طريق عمرو بن أبي زائدة. وأخرجه أحمد في \"المسند\" ٤/ ٢٨٩، ٣٠٤ (١٨٥٣٩، ١٨٧٠٦)، والبخاري في الجهاد، باب بغلة النبي البيضاء (٢٨٧٤)، ومسلم في الجهاد، باب في غزوة حنين (١٧٧٦)، والترمذي في الجهاد، باب ما جاء في الثبات عند القتال (١٦٨٨) من طريق سفيان.\nوأخرجه أحمد في \"المسند\" ٤/ ٢٨٠ (١٨٤٦٨)، والبخاري في الجهاد باب من قال: خذها وأنا ابن فلان (٣٠٤٢)، والطبري ١٠/ ١٠٣ من طريق إسرائيل.\nوأخرجه البخاري في الجهاد، باب من صف أصحابه عند الهزيمة (٢٩٣٠)، ومسلم (١٧٧٦) ومن طريقه البغوي في \"معالم التنزيل\" ٤/ ٢٦، وأبو القاسم البغوي في \"الجعديات\" ٢/ ٢٢٣، والبيهقي في \"السنن الكبرى\" ٩/ ١٥٥ من طرق عن زهير. وأخرجه مسلم في الجهاد باب في غزوة حنين (١٧٧٥)، والبغوي في \"شرح السنة\" ١٤/ ٣٢ من طريق زكريا.\nجميعهم عن أبي إسحاق بألفاظ متقاربة، وبعضهم يزيد على بعض.","vol":"13","page":251},{"text":"قالوا: ثم قال رسول الله - ﷺ - للعباس - ﵁ -: \"نادِ؛ يا معشر الأنصار، يا معشر المهاجرين\" وكان العباس - ﵁ - رجلًا صيِّتًا (جهوري الصوت) (١)، فيروى من شدة صوت العباس أنه أُغير يومًا على مكة؛ فنادى: واصباحاه، فأسقطت كل حامل سمعت صوته جنينها (٢) - قال: فجعل ينادي: يا عباد الله؛ يا أصحاب الشجرة (٣)، يا أصحاب سورة البقرة؛ فعطف المسلمون حين سمعوا صوته عطفة النمرة (٤) على أولادها، فقالوا: لبيك، لبيك، وجاءوا عنقًا واحدًا، فالتفت رسول الله - ﷺ - فإذا عصابة من الأنصار، فقال: \"هل معكم غيركم؟ \"\nفقالوا: يا رسول الله لو عمدت إلى بِرْك الغِمَاد (٥) من اليمن لكنّا\n_________\n(١) ما بين القوسين من (ت).\n(٢) لم أجد هذِه الرواية.\n(٣) جاء في بعض الروايات في \"صحيح مسلم\" في الجهاد، باب في غزوة حنين (١٧٧٥): يا أصحاب السمرة.\nقال النووي في \"شرح صحيح مسلم\" ١٢/ ١١٥: هي الشجرة التي بايعوا تحتها بيعة الرضوان، ومعناه: نادِ أهل بيعة الرضوان يوم الحديبية.\n(٤) في حاشية الأصل: في نسخة: البقرة، وكذا هي في (ت)، وفي بعض المصادر: الإبل.\n(٥) بِرْكُ الغِماد: وهو موضع وراء مكة بخمس ليالٍ مما يلي البحر، وقيل موضع ببلاد اليمن.\nقال ابن الأثير: تكسر الباء وتفتح، وتضم الغين وتكسر.\n\"معجم البلدان\" لياقوت ١/ ٤٧٥، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٢١.","vol":"13","page":252},{"text":"معك، ثم أقبل المشركون فالتقوا هم والمسلمون وتنادت الأنصار: يا معشر الأنصار، ثم قصرت الدعوة علي بني الحارث بن الخزرج فتنادوا، فنظر رسول الله - ﷺ - وهو على بغلته كالمتطاول إلى قتالهم فقال: \"هذا حين حمي الوطيس\" (١). ثم أخذ بيده كفًّا من حصى فرماهم بها وقال: \"شاهت الوجوه\" ثم قال: \"انهزموا ورب الكعبة، انهزموا ورب الكعبة\". قال: فوالله ما زال أمرهم مدبرًا وحدُّهم كليلًا حتى هزمهم الله -﷿- (٢).\n_________\n(١) قال النووي في \"شرح صحيح مسلم\" ١٢/ ١١٦: الوطيس: بفتح الواو وكسر الطاء المهملة وبالسين المهملة، قال الأكثرون: هو شبه التنور يسجر فيه، ويضرب مثلًا لشدة الحرب التي يشبه حرّها حره، وقال آخرون: الوطيس هو التنور نفسه .. قالوا: وهذِه اللفظة من فصيح الكلام وبديعه الذي لم يسمع من أحد قبل النبي - ﷺ -.\nانظر \"لسان العرب\" لابن منظور (وطس).\n(٢) ورد سياق هذِه القصة من حديث العباس بن عبد المطلب عند عبد الرزاق في \"المصنف\" ٥/ ٣٧٩، وفي \"تفسير القرآن العظيم\" ٢/ ٢٦٩ ومن طريقه أحمد في \"المسند\" ١/ ٢٠٧ (١٧٧٥) وفي \"فضائل الصحابة\" (١٧٧٥) ومسلم في الجهاد، باب في غزوة حنين (١٧٧٥) والطبري في \"جامع البيان\" ١٠/ ١٠١ - ١٠٢ من طريق معمر، عن الزهري، عن كثير بن العباس، عن أبيه .. بنحوه.\nوأخرجه مسلم في الجهاد، باب في غزوة حنين (١٧٧٥)، والنسائي في \"السنن الكبرى\" في السير رمي الحصيات في وجوه القوم (٨٦٥٣)، والحاكم في \"المستدرك\" ٣/ ٣٢٧، والبغوي في \"معالم التنزيل\" ٤/ ٢٧ من طريق ابن وهب، عن يونس، عن الزهري .. به.\nوانظر أيضًا: \"المغازي\" للواقدي ٣/ ٨٩٨، \"الطبقات الكبرى\" لابن سعد ٢/ ١٥١، \"تاريخ الرسل والملوك\" للطبري ٣/ ٧٥.","vol":"13","page":253},{"text":"وقال يعلي بن عطاء: فحدثني أبناؤهم عن آبائهم أنهم قالوا: ما بقي منَّا أحد يومئذٍ إلا وامتلأت عيناه من ذلك التراب (١).\nوقال يزيد بن عامر وكان في المشركين يومئذٍ: فانصرفنا ما يلقى أحد منا أحدًا؛ وكأنّ أعيننا عميت (٢).\n_________\n(١) هذا بعض حديث طويل أخرجه الطيالسي في \"المسند\" (ص ١٩٥ - ١٩٦) ومن طريقه البيهقي في \"دلائل النبوة\" (٥١٤١)، وابن سعد في \"الطبقات الكبرى\" ٢/ ١٥٦، وأحمد في \"المسند\" ٥/ ٢٨٦ (٢٢٤٦٧)، وأبو داود في كتاب الأدب باب الرجل ينادي الرجل فيقول: لبيك (٥٢٣٣)، والدارمي في \"المسند\" (٢٤٩٦)، والبزار كما في \"كشف الأستار\" للهيثمي ٢/ ٣٥٠، والطبري في \"جامع البيان\" ١٠/ ١٠٢ كلهم من طريق يعلي بن عطاء، عن أبي همام، عن أبي عبد الرحمن الفهري، فذكر حديثًا طويلًا. وفي آخره: قال يعلي بن عطاء، فذكره. قال الهيثمي في \"مجمع الزوائد\" ٦/ ١٨١: ورواه البزار والطبراني ورجالهما ثقات.\nوقال ابن حجر في \"مختصر زوائد البزار\" (ل ٢٥١): أصله في \"سنن أبي داود\"، ورجاله ثقات.\n(٢) أخرجه البخاري في \"التاريخ الكبير\" ٨/ ٣١٦، والطبري في \"جامع البيان\" ١٠/ ١٠٣ من طريق معن بن عيسى، عن سعيد بن السائب، عن أبيه، عن يزيد بن عامر.\nوأخرجه الطبراني كما في \"مجمع الزوائد\" للهيثمي ٦/ ١٨٢ - ١٨٣ بأتم من هذا، وفيه: فما منا من أحد يلقى أخاه إلا وهو يشكو القذى أو يمسح عينيه.\nقال الهيثمي: رواه الطبراني ورجاله ثقات.\nوأورده ابن حجر في \"المطالب العالية\" ٤/ ٤٢٤ ونسبه لعبد بن حميد.\nوهو في \"المنتخب\" من \"مسنده\" ١/ ٤٠٢.\nوله شاهد عند مسلم في كتاب الجهاد، باب في غزوة حنين (١٧٧٧) عن سلمة بن الأكوع، وفيه: \"فما خلق الله منهم إنسانًا إلا ملأ عينيه ترابًا بتلك القبضة\".","vol":"13","page":254},{"text":"فأنجز الله تعالى وعده، وأنزل نصره وجنده، فقهر المشركين ونصر المسلمين.\nقال سعيد بن جبير: أمدّ الله -﷿- نبيّه - ﷺ - بخمسة آلاف من الملائكة مسوّمين (١).\nوقال الحسن: كانوا ثمانية آلاف (٢). وقال عطاء: كانوا ستة عشر ألفًا.\nوقال سعيد بن المسيب (٣): حدثني رجل كان في المشركين يوم حنين قال: لما التقينا نحن وأصحاب رسول الله - ﷺ - لم يقفوا لنا حلب شاة، فلما كشفناهم جعلنا نسوقهم إذا انتهينا إلى صاحب البغلة الشهباء يعني رسول الله - ﷺ -، فتلقّانا رجال بيض الثياب حسان\n_________\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٠٦ لابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٤ من طريق يعقوب، عن جعفر، عن سعيد بن جبير .. به. ومسومين: أي لهم علامات يُعرفون بها. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٢٥.\n(٢) كذا في الأصل (ت)، وفي (ن): ستة عشر ألفًا، وهو ما حكاه ابن الجوزي في \"زاد المسير\" ٣/ ٤١٦ وأبو حيان في \"البحر المحيط\" ٥/ ٢٦، وحكيا القول بأنها ثمانية آلاف عن مجاهد. وحكى هذِه الأقوال بلا نسبة الشوكاني في \"فتح القدير\" ٢/ ٤٣٦ وقال: (وقيل غير ذلك، وهذا لا يعرف إلا من طريق النبوة.\n(٣) كتب فوقها في الأصل: جبير، وكذا هي في (ن) وفي \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٩٨ - ٩٩، وفي جميع مصادر التخريج: أن قائل ذلك هو عبد الرحمن مولى أم برثن، فلعل ما وقع هنا سهو من المؤلف أو الناسخ.","vol":"13","page":255},{"text":"الوجوه، قالوا لنا: شاهت الوجوه، ارجعوا، فرجعنا وركبوا أكتافنا، فكانت إيَّاها (١)؛ يعني الملائكة (٢).\nوفي الخبر أن رجلًا من بني نصر يقال له: شجرة (٣)، قال للمؤمنين بعد القتال: أين الخيل البُلق والرجال عليها (٤) ثياب بيض ما كنا نراكم فيهم إلا كهيئة الشامة، وما كان قتلُنا إلا بأيديهم. فأخبروا بذلك رسول الله - ﷺ - فقال: تلك الملائكة (٥).\nقال الزهري: وبلغني أن شيبة بن عثمان قال: أستدبرت رسول الله يوم حنين وأنا أريد أن أقتله بطلحة بن عثمان وعثمان بن طلحة، وكانا قد قُتِلا يوم أحد، فأطلع الله تعالى رسوله - ﷺ - على ما في نفسي، فالتفت إليَّ وضرب في صدري، وقال: \"أعيذك بالله يا شيبة\".\n_________\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٠٧ لمسدد والبيهقي وابن عساكر.\nوقد أخرجه مسدد كما في \"المطالب العالية\" ٤/ ٤٢٤، والطبري في \"جامع البيان\" ١٠/ ١٠٣، وابن عساكر في \"تاريخ دمشق\" ٣٤/ ١٧٣، من طريق عوف الأعرابي، عن عبد الرحمن مولى أم برثن قال: حدثني رجل كان في المشركين .. بنحوه.\n(٢) انظر \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٩٩\n(٣) هو شجرة النَّصْري، شهد حنينًا مع هوازن، فلما انهزموا جاء فأسلم.\n\"الإصابة\" لابن حجر ٥/ ٥٠.\n(٤) في (ت): عليهم.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٤/ ٢٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٠١، وأبو حيان في \"البحر المحيط\" ٥/ ٢٦ - ٢٧، وابن حجر في \"الإصابة\" ٥/ ٥٠.","vol":"13","page":256},{"text":"فأرعدت (١) فرائصي، فنظرت إليه وهو أحبّ إليّ من سمعي وبصري، فقلت: أشهد أنك رسول الله، وأن الله قد أطلعك على ما في نفسي (٢).\nفلما هزم الله المشركين وولّوا مُدبرين، انطلقوا حتى أتوا أوطاس (٣) وبها عيالهم وأموالهم فبعث رسول الله - ﷺ - إلى أوطاس رجلًا من الأشعريين يقال له أبو عامر، وأمّره على الناس فسار إليهم، فاقتتلوا بها، ثم إن الله تعالى هزمهم، وسَبَوا عيال المشركين، وهرب أميرهم مالك بن عوف النصري فأتى الطائف فتحصن بها،\n_________\n(١) في (ت): فارتعدت.\n(٢) \"معالم التنزيل\" للبغوي ٤/ ٢٨.\nوقد رويت محاولة شيبة القضاء على النبي - ﷺ - غير طريق الزهري.\nفأخرجها الطبراني في \"المعجم الكبير\" ٧/ ٣٥٨، والبيهقي في \"دلائل النبوة\" ٥/ ١٤٥ من طريق عكرمة مولى ابن عباس، عن شيبة بن عثمان .. بمعناه.\nوأوردها ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٧١.\nقال الهيثمي في \"مجمع الزوائد\" ٦/ ١٨٤: رواه الطبراني، وفيه أبو بكر الهذلي وهو ضعيف.\nوذكرها بدون إسناد ابن إسحاق كما عند ابن هشام في \"السيرة النبوية\" ٢/ ٤٤٤، ومن طريقه أخرجها البيهقي في \"دلائل النبوة\" ٥/ ١٢٨.\nوانظر أيضًا: \"عيون الأثر\" لابن سيد الناس ٢/ ١٩٠، \"زاد المعاد\" لابن القيم ٣/ ٤٧٠.\n(٣) أوطاس: وادٍ في ديار هوازن، يقع على طريق حاج العراق إذا أقبل من نجد قبل أن يصعد الحرّة، ويبعد عن مكة مائة وتسعين كيلًا.\n\"معجم البلدان\" لياقوت ١/ ٣٣٤، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٣٤).","vol":"13","page":257},{"text":"وأُخِذ ماله وأهله فيمن أُخذ، وقُتِل أمير المسلمين أبو عامر - ﵁ - (١).\nثم إن رسول الله - ﷺ - أتى الطائف من فوره ذلك فحاصرهم بقية ذلك الشهر (٢)، فلما دخل ذو القعدة -وهو شهر حرام لا يحلّ فيه القتال- انصرف عنهم فأتى الجعرانة (٣) فأحرم منها بُعمرة، وقسم بها السبي والمال غنائم حنين وأوطاس، وتألّف أناسًا منهم (٤): أبو سفيان بن حرب، والحارث بن هشام، وسهيل بن عمرو، والأقرع بن حابس، فأعطاهم، وجعل يعطي الرجل منهم الخمسين والمائة من الإبل، فقالت الأنصار: أمِنَ الرجل وآثرَ قومه، ياللعجب! إن أسيافنا تقطر من دمائهم وإن غنائمنا تُرَدُّ عليهم، فبلغ رسول الله - ﷺ - وهو في قبّة (٥) من أدم (٦)، فجمعهم، فقال لهم: \"يا معشر\n_________\n(١) انظر أحداث سرية أوطاس في: \"الطبقات الكبرى\" لابن سعد ٢/ ١٥١، \"تاريخ الرسل والملوك\" للطبري ٣/ ٧٩، \"الروض الأنف\" للسهيلي ٤/ ١٢٩، \"البداية والنهاية\" لابن كثير ٤/ ٣٢٨.\n(٢) انظر قصة حصاره - ﷺ - للطائف في المصادر المتقدمة، \"السيرة النبوية\" لابن هشام ٢/ ٤٧٨، \"جوامع السيرة\" لابن حزم (ص ٢٤٣)، \"زاد المعاد\" لابن القيم ٣/ ٤٩٥.\n(٣) الجِعْرانة: بكسر أوله وتسكين العين وتخفيف الراء، ماءٌ بين مكة والطائف وهي إلى مكة أقرب، وهي معروفة إلى اليوم بهذا الاسم.\n\"معجم البلدان\" لياقوت ٢/ ١٦٥.\n(٤) في (ت): فيهم.\n(٥) القُبّة: من الخيام: بيت صغير مستدير؛ وهو من بيوت العرب. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣.\n(٦) الأدم: هو الجلد المدبوغ.\nانظر \"القاموس المحيط\" للفيروزآبادي ٤/ ١٠٠","vol":"13","page":258},{"text":"الأنصار! ما هذا الذي بلغني عنكم؟ \" فقالوا: هو الذي بلغك -وكانوا لا يكذبون- فقال: \"ألم تكونوا ضلالًا فهداكم الله بي، وكنتم أذّلة فأعزّكم الله بي، وكنتم وكنتم\".\nفقال سعد بن عبادة: ائذن لي فأتكلّم، فقال: تكلّم، فقال: أما قولك كنتم ضلالًا فهداكم الله بي، فكنّا كذلك، وأما قولك كنتم أذلّة فأعزّكم الله بي (١) فقد علمت العرب أنه ما كان حيّ من أحياء العرب أمنع لما وراء ظهورهم منّا. فقال عمر - ﵁ -: يا سعد أتدري من تكلم؟ قال: يا عمر أكلّم رسول الله - ﷺ -.\nفقال رسول الله - ﷺ -: \"والذي نفسي بيده لو سلكت الأنصار واديًا لسلكت وادي الأنصار، ولولا الهجرة لكنت أمرءًا من الأنصار، الأنصار كرشي وعيبتي (٢)، فاقبلوا من مُحسِنهم وتجاوزوا عن مسيئهم\". ثم قال: \"يا معشر الأنصار أما ترضون أن ينقلب الناس بالشاء والإبل وتنقلبوا برسول الله - ﷺ - إلى بيوتكم؟ \" فقالت الأنصار: رضينا عن الله ورسوله، والله ما قلنا ذلك إلا ضِنّا (٣) بالله\n_________\n(١) بي: زيادة من (ت).\n(٢) قال ابن الأثير: \"أراد أنهم بطانته وموضع سرّه وأمانته، والذين يعتمد عليهم في أموره، واستعار الكرش والعيبة لذلك؛ لأن المجترّ يجمع علفه في كرشه، والرجل يضع ثيابه في عيبته.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٦٣، وانظر أيضًا ٣/ ٣٢٧.\n(٣) قال ابن الأثير: أي بخلًا به وشحًّا أن يشاركنا فيه غيرنا. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٠٤.","vol":"13","page":259},{"text":"ورسوله. فقال رسول الله - ﷺ -: \"إن الله ورسوله يصدقانكم ويعذرانكم\". فلما قدم النبي - ﷺ - المدينة فقال: \"أما إن خطيب الأنصار لو قال: كنتَ طريدًا فآويناك، وكنت خائفًا فأمّنّاك (١)، وكلنت مخذولًا فنصرناك، وكنتَ وكنتَ لكان قد صدق\" فبَكتِ الأنصار، وقالوا (٢): بل الله ورسوله أعظم علينا منّا.\nقال قتادة: وذُكر لنا أن ظِئر (٣) النبي - ﷺ - التي أرضعته من بني سعد أتته يوم حنين فسألته سبايا حنين (٤)، فقال رسول الله - ﷺ -: \"إني لا أملكهم؛ إنما لي نصيبي منهم، ولكن ائتيني غدًا فسليني والناس عندي، فإني إذا أعطيتك نصيبي أعطاك الناس\" فجاءت الغد فبسط لها ثوبه، فقعدت عليه، ثم سألته ذلك، فأعطاها نصيبه، فلما رأى الناس ذلك أعطوها أنصباءهم (٥).\nقال الزهري: أخبرني سعيد بن المسيب أنهم أصابوا يومئذٍ ستة آلاف سبي (٦).\n_________\n(١) في الأصل: أمناك، والتصويب من (ت).\n(٢) في (ت): وقالت.\n(٣) قال ابن منظور في \"لسان العرب\" (ظأر): الظئر مهموز: العاطفة على غير ولدها، المرضعة له من الناس والإبل، الذكر والأنثى في ذلك سواء.\nوانظر أيضًا \"الصحاح\" للجوهري ٢/ ٧٢٩، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٥٤.\n(٤) في (ت): يوم حنين.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٠١ من طريق يزيد بن زريع، عن سعيد بن أبي عروبة، عن قتادة .. به، وفيه: ثوبًا، بدلًا من ثوبه.\n(٦) جزء من حديث أخرجه الطبري في \"جامع البيان\" ١٠/ ١٠٢ من طريق معمر، عن =","vol":"13","page":260},{"text":"قال أنس - ﵁ -: وكان رسول الله - ﷺ - أمر مناديًا فنادى يوم أوطاس: \"ألا لا توطأ الحبالى حتى يضعن، ولا غير (١) الحبالى حتى يُستبرأن بحيضة\" (٢).\n_________\n= قتادة، عن الزهري، عن سعيد بن المسيب .. به.\nوذكره ابن سعد في \"الطبقات الكبرى\" ٢/ ١٥٥، وذكر هذا العدد ابن هشام في \"السيرة النبوية\" ٢/ ٤٨٨، وابن حزم في \"جوامع السيرة\" (ص ٢٤٥).\n(١) ساقطة من (ت).\n(٢) لم أجده من حديث أنس - ﵁ -.\nولكنه مروي بنحوه عن عدد من الصحابة - ﵁ -:\nفأخرجه أحمد في \"المسند\" ٣/ ٦٢، ٨٧ (١١٩٥٦، ١١٨٢٣)، وأبو داود في النكاح، باب في وطء السبايا (٢١٥٧)، والدارمي في \"المسند\" (٢٥٢١)، والحاكم في \"المستدرك\" ٢/ ١٩٥، والبيهقي في \"السنن الكبرى\" ٧/ ٤٤٩ من طريق شريك، عن قيس بن وهب، عن أبي الوداك، عن أبي سعيد الخدري: أن رسول الله - ﷺ - قال في سبي أوطاس: \"لا توطأ حامل حتى تضع، ولا غير ذات حمل حتى تحيض حيضة\". وهذا لفظ أبي داود.\nقال الحاكم: صحيح على شرط مسلم. وأقره الذهبي.\nوحسّنه الحافظ ابن حجر كما في \"التلخيص الحبير\" ١/ ١٧٢.\nوله شاهد عن رويفع بن ثابت الأنصاري عند أحمد في \"المسند\" ٤/ ١٠٨ - ١٠٩ (١٦٩٩٧)، وأبي داود (٢١٥٨)، والترمذي في النكاح، باب ما جاء في الرجل يشتري الجارية وهي حامل (١١٣١).\nقال الألباني في \"إرواء الغليل\" ١/ ٢٠١: وسنده حسن.\nوعن العرباض بن سارية عند الترمذي في السير، باب ما جاء في كراهية وطء الحبالى من السبايا (١٥٦٤)، والحاكم في \"المستدرك\" ٢/ ١٣٥ وقال: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.\nوعن ابن عباس عند الدارقطني في \"السنن\" ٣/ ٢٥٧، والطبراني في \"المعجم =","vol":"13","page":261},{"text":"ثم إن ناسًا من هوازن أقبلوا مسلمين بعد ذلك فقالوا: يا رسول الله! أنت خير الناس وأبرُّ الناس، وقد أخذت أبناءنا ونساءنا وأموالنا! فقال النبي - ﷺ -: \"إن عندي من ترون، وخير القول أصدقه، اختاروا إما ذراريكم ونساءكم وإما أموالكم\"، فقالوا: ما كنا نعدل بالأحساب شيئًا!\nفقام النبي - ﷺ - خطيبًا فقال: \"إن هؤلاء قد (١) جاءوني مسلمين وإنّا خيّرناهم بين الذراري والأموال، فلم يعدلوا بالأحساب شيئًا، (فأما ما أصاب بنو هاشم فقد رددناه إليهم) (٢)، فمن كان بيده منهم شيء فطابت نفسه أن يرده فسبيل ذلك، ومن لا فليُعطِنا، وليكن قرضًا علينا حتى نصيب شيئًا فنعطيه مكانه، (ومن لم يرد ففديته خمسون من الإبل) (٣) \".\nفلما رأى الناس أن رسول الله - ﷺ - قد ردّ قالوا: يا نبي الله قد رضينا وسلمنا، فقال: \"إني لا أدري لعلّ منكم من لا يرضى فمُرُوا عرفاءَكم فليرفعوا ذلك إلينا\".\n_________\n= الأوسط\" ١/ ٢٩٧، قال الهيثمي في \"مجمع الزوائد\" ٥/ ٤: رواه الطبراني في \"المعجم الأوسط\"، ورجاله ثقات.\nقال الألباني في \"إرواء الغليل\" ١/ ٢٠١ بعد سياق عدد من شواهد الحديث: وبالجملة فالحديث بهذِه الطرق صحيح.\n(١) زيادة من (ت).\n(٢) ما بين القوسين لم أجده في مصادر التخريج الآتية، وقد ورد في سياق موسى بن عقبة لهذِه الحادثة كما في \"دلائل النبوة\" للبيهقي ٥/ ١٩١ - ١٩٢، ونقله الحافظ ابن حجر في \"فتح الباري\" ٧/ ٦٢٨ لم أقف عليه.\n(٣) ما بين القوسين لم أجده في شيء من الروايات التي وقفت عليها.","vol":"13","page":262},{"text":"فرفعت (١) إليه العرفاء أن قد رضوا وسلّموا (٢).\nوردّوا جميعًا غير رجل واحد وهو صفوان بن أمية؛ لأنه وقع على امرأة أصابها فحملت (٣) منه، فأنزل الله تعالى قوله: ﴿لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ وَيَوْمَ حُنَيْنٍ﴾.\n﴿إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ﴾ حتى قلتم: (لن نُغلب اليوم) (٤) من قلّة ﴿فَلَمْ تُغْنِ عَنْكُمْ﴾ كثرتكم ﴿شَيْئًا وَضَاقَتْ عَلَيْكُمُ الْأَرْضُ بِمَا رَحُبَتْ﴾ أي برَحبها وسَعتِها وهو ما المصدر ﴿ثُمَّ وَلَّيْتُمْ﴾ عن عدوكم ﴿مُدْبِرِينَ﴾ منهزمين.\n\n<span data-type=\"title\" id=toc-1633>٢٦ </span>- ﴿ثُمَّ أَنْزَلَ اللَّهُ﴾\nمن بعد الهزيمة ﴿سَكِينَتَهُ﴾ يعني الأمنة والطمأنينة، وهي فعيلة من\n_________\n(١) في (ت): فرفع.\n(٢) أخرجه ابن سعد في \"الطبقات الكبرى\" ٢/ ١٥٥، والطبري في \"جامع البيان\" ١٠/ ١٠٢ كلاهما من طريق الزهري قال: أخبرني سعيد بن المسيب .. به.\nوقد رواه عبد الرزاق في \"المصنف\" ٥/ ٣٨١ عن الزهري، عن ابن المسيب وعروة بن الزبير، غير أنه فَصَلَ قول كل منهما عن الآخر.\nوأصل هذا الحديث في \"صحيح البخاري\" في الوكالة، باب إذا وهب شيئًا لوكيل أو شفيع قوم جاز (٢٣٠٧)، وفي الأحكام باب العرفاء للناس (٧١٧٦)، وغيره من المواضع، من حديث ابن شهاب، عن عروة بن الزبير، عن مروان بن الحكم والمسور بن مخرمة .. بمعناه.\n(٣) في (ت): فحبلت.\n(٤) في (ت): لن يُغلب القوم.","vol":"13","page":263},{"text":"السكون (١). ﴿عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنْزَلَ جُنُودًا لَمْ تَرَوْهَا﴾؛ يعني: الملائكة (٢).\n﴿وَعَذَّبَ الَّذِينَ كَفَرُوا﴾ بالقتل والأسر وسبي العيال وسلب الأموال (٣).\n﴿وَذَلِكَ جَزَاءُ الْكَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1634>٢٧ </span>- ﴿ثُمَّ يَتُوبُ اللَّهُ مِنْ بَعْدِ ذَلِكَ عَلَى مَنْ يَشَاءُ﴾\nفيهديه إلى الإسلام، ولا يؤاخذه بما سلف منه ﴿وَاللَّهُ غَفُورٌ﴾ لعباده المؤمنين ﴿رَحِيمٌ﴾ بهم.\n\n<span data-type=\"title\" id=toc-1635>٢٨ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ﴾\nقال الضحّاك وأبو عبيدة (٤): قَذَرٌ (٥).\nوقال ابن الأنباري: خَبَث (٦).\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٤، \"غريب الحديث\" لابن قتيبة (ص ٩٢، ١٨٦)، \"جامع البيان\" للطبري ١٠/ ١٠٤.\n(٢) وجمهور المفسرين على أنها لم تقاتل يوم حنين، وإنما كانت لتجبين الكفار وتشجيع المسلمين.\nانظر: \"المصابيح\" للوزير المغربي (ل ١٣٧/ أ)، \"معالم التنزيل\" للبغوي ٤/ ٣١، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٠١، \"البحر المحيط\" لأبي حيان ٥/ ٢٦، \"فتح القدير\" للشوكاني ٢/ ٤٣٧.\n(٣) \"جامع البيان\" للطبري ١٠/ ١٠٤، \"معالم التنزيل\" للبغوي ٤/ ٣١.\n(٤) في الأصل: وأبو عبيد، وهو تحريف، والتصويب من (ت).\n(٥) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٥ وضَبَطَه متحرك الحروف بالفتحة.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٤/ ٣١ بغير نسبة.","vol":"13","page":264},{"text":"يقال: رجل نجس وامرأة نجس، ورجلان وامرأتان نَجس، ورجال ونساء نَجس، لا يثنى ولا يؤنث ولا يجمع؛ لأنه مصدر، فأما النِجْس -بكسر النون وجزم الجيم- فلا يقال إلا إذا قيل معه رِجس، فإذا أُفرِد قيل نَجِس -بفتح النون وكسر الجيم (١) - أو نَجُس -بضم الجيم- (٢).\nوقرأ ابن السميفع (إنما المشركون أنجاس) (٣)، كقولك أخباث على الجمع.\nواختلفوا في معنى النجس، والمعنى (٤) الذي من أجله سمّاهم بذلك: فروي عن ابن عباس - ﵁ - بإسنادٍ واهٍ: ما المشرك (٥) إلا رجس؛ خنزير أو كلب (٦).\n_________\n(١) هكذا ضبطها المصنف، وتبعه البغوي في \"معالم التنزيل\" ٤/ ٣١، والقرطبي في \"الجامع لأحكام القرآن\" ٦٧/ ٨ لم أجده، وفي غريب أبي عبيد: بفتح النون والجيم، ولم يحكِ الفراء ضمّ الجيم.\n(٢) انظر \"معاني القرآن\" للفراء ١/ ٤٣٠، وعنه أبو عبيد في \"غريب الحديث\" ١/ ٣١١.\n(٣) \"شواذ القراءة\" للكرماني (ل ٩٩/ ب)، \"البحر المحيط\" لأبي حيان ٥/ ٢٩.\n(٤) في (ت): والسبب.\n(٥) في (ت): المشركون.\n(٦) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٥ من طريق أبي روق، عن الضحاك، عن ابن عباس قال: النجس: الكلب والخنزير.\nوحكاه الطبري في \"جامع البيان\" ١٠/ ١٠٥ وقال: وهذا قولٌ روي عن ابن عباس من وجه غير حميد، فكرهنا ذكره.","vol":"13","page":265},{"text":"وهذا غير مرضي من القول لمعنيين: أحدهما: أنه روي عنه من وجه غير حميد فلا يصح عنه.\nوالآخر: أن هذِه نجاسة الحكم لا نجاسة العين؛ لأن أعيانهم لو كانت نجسة كالكلب والخنزير لما طهرهم الإسلام، ولا استوى في النهي عن دخول المشركين المسجد الحرام وغيره من المساجد.\nواحتجّ من قال أن أعيانهم نجسة بما روي أنّ عمر بن عبد العزيز كتب: أن امنعوا اليهود والنصارى من دخول مساجد المسلمين، وأتبع نهيه قول الله تعالى: ﴿إِنَّمَا الْمُشْرِكُونَ نَجَسٌ﴾ (١).\nوبما روي عن الحسن أنه قال: لا تصافحوا المشركين، فمن صافحهم فليتوضأ (٢).\nوقال قتادة: سمّاهم نجسًا لأنهم يُجنبون ولا يغتسِلُون، ويُحدثون ولا يتوضؤن (٣).\n_________\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٠٩ لأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٠٥ من طريق الوليد بن مسلم، عن أبي عمرو الأوزاعي، أن عمر بن عبد العزيز .. فذكره.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٠٩ لأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٠٦ من طريق ابن فضيل، عن أشعث، عن الحسن .. به.\nوانظر \"موسوعة فقه الحسن\" ٢/ ٩٢٤.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ٣١، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٠٤. =","vol":"13","page":266},{"text":"فَمُنِعوا من دخول المسجد لأن الجنب لا ينبغي له أن يدخل المسجد.\nوقال الحسين بن الفضل: هذِه نجاسة الحكم لا نجاسة العين، سُمّوا نجسًا على الذمّ.\nيدل عليه ما روي أن النبي - ﷺ - لقي حذيفة - ﵁ - فأخذ - ﷺ - بيده، فقال حذيفة: يا رسول الله! إني جنب، فقال: \"إن المؤمن لا ينجس\" (١).\nقوله تعالى: ﴿فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ﴾ قال أهل المعاني (٢): أراد بهذا منعهم من دخول الحرم؛ لأنهم إذا دخلوا الحرم فقد\n_________\n= وأخرجه بمعناه الطبري في \"جامع البيان\" ١٠/ ١٠٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٥ من طريق يزيد بن زريع، عن سعيد، عن قتادة قال: (أي: أجناب).\n(١) أخرجه ابن أبي شيبة في \"المصنف\" ١/ ٣١٥ (١٨٣٥) ومن طريقه مسلم في الحيض باب الدليل على أن المسلم لا ينجس (٣٧٢)، وأحمد في \"المسند\" ٥/ ٣٨٤ (٣٣٢٦٤)، وأبو داود في الطهارة باب في الجنب يصافح (٢٣٠)، والنسائي في \"المجتبي\" في الطهارة، باب مماسة الجنب ومجالسته ١/ ١٤٥، وابن ماجه في الطهارة، باب مصافحة الجنب (٥٣٥)، والبيهقي في \"السنن الكبرى\" ١/ ١٨٩ من طرق عن مسعر، عن واصل بن حيان، عن أبي وائل، عن حذيفة .. بنحوه.\nوصححه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٢٠٤.\n(٢) قال أبو عمرو ابن الصلاح: وحيث رأيت في كتب التفسير: وقال أهل المعاني فالمراد به مصنفو الكتب في معاني القرآن كالزجاج في \"معاني القرآن\" ومن قبله. انظر \"البرهان\" للزركشي ١/ ٢٩١.","vol":"13","page":267},{"text":"قربوا المسجد الحرام (١).\nقال عطاء: الحرم كلّه قِبلة ومسجد، وتلا هذِه الآية (٢).\nقال جابر بن عبد الله - ﵁ - عن رسول الله - ﷺ -: \"لا يدخل الحرم إلا أهلُ الجزية أو عبدٌ لرجلٍ من المسلمين، ونساؤهم حِلّ لكم\" (٣).\n_________\n(١) هذِه عبارة الطبري في \"جامع البيان\" ١٠/ ١٠٥، ولم أجد من نص عليها من أصحاب المعاني كالزجاج في \"معاني القرآن\" والفراء والأخفش والنحاس وغيرهم.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٠٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٦ من طريق أبي عاصم، عن ابن جريج، عن عطاء .. به، وزاد فيه عند الطبري: لم يعن المسجد وحده، إنما عنى مكة والحرم، قال ذلك غير مرة.\n(٣) عزاه في \"الدر المنثور\" للسيوطي ٣/ ٤٠٨.\nوقد أخرجه أحمد في \"المسند\" ٣/ ٣٣٩ (١٤٦٤٩) عن أسود بن عامر، وفي ٣/ ٣٩٣ عن حسين، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٥ عن أبيه عن أبي نعيم، ثلاثتهم عن شريك، عن أشعث بن سوار، عن الحسن، عن جابر مرفوعًا بلفظ: لا يدخل مسجدنا هذا بعد عامنا هذا مشرك غير أهل الكتاب وخدمهم بنحوه.\nوإسناده ضعيف من وجهين:\nالأول: أشعث بن سوار هو الكندي النجار الكوفي، عامة أهل الحديث على تضعيفه، قال أحمد: ضعيف الحديث، وقال العجلي: كوفي ضعيف، وقال الفلاس: كان يحيى وعبد الرحمن لا يحدثان عنه، ورأيت عبد الرحمن يخطّ على حديثه.\nوفسر هذا الجرح ابن عدي بقوله: ولم أجد لأشعث فيما يرويه متنًا منكرًا؛ إنما في الأحايين يخلط في الإسناد ويخالف.\nانظر \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٧١، \"الضعفاء والمتروكين\" للنسائي (ص ٢٠)، \"الثقات\" للعجلي ١/ ٢٣٣، \"الكامل\" لابن عدي ١/ ٣٧٤، \"تهذيب =","vol":"13","page":268},{"text":"وقوله تعالى: ﴿بَعْدَ عَامِهِمْ هَذَا﴾؛ يعني العام الذي حجّ فيه أبو بكر - ﵁ - بالناس ونادى عليٌّ - ﵁ - ببراءة، وهي سنة تسع من الهجرة (١).\n_________\n= الكمال\" للمزي ٣/ ٢٦٤.\nقلت: والحديث محفوظ من رواية أبي الزبير عن جابر موقوفًا عليه كما سيأتي، فلعل أشعث قد أخطأ في روايته عن الحسن وإنما هو سمعه من أبي الزبير وهو من شيوخه، ورفعه إلى النبي - ﷺ - وإنما هو من قول - ﵁والله أعلم.\nالثاني: إن لم يكن ما تقدم فتبقى العلة الأخرى، وهي الانقطاع بين الحسن البصري وجابر؛ فإن رواية الحسن عن جابر مرسلة مع إدراكه له؛ كما حكاه ابن أبي حاتم عن ابن المديني وأبيه وأبي زرعة وبهز.\nانظر \"المراسيل\" لابن أبي حاتم (ص ٣٩)، \"جامع التحصيل\" للعلائي (ص ١٦٤).\nوقد أخرجه أيضًا عبد الرزاق في \"مصنفه\" ٦/ ٥٣، وفي \"تفسير القرآن\" له أيضًا ٢/ ٢٧١ ومن طريقه الطبري في \"جامع البيان\" ١٠/ ١٠٨ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٥ عن ابن جريج، عن أبي الزبير، عن جابر موقوفًا بمعناه.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١٠/ ١٠٨ من طريق عباد بن العوام، عن الحجاج، عن أبي الزبير .. به.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٧٤: تفرّد به الإمام أحمد مرفوعًا، والموقوف أصح إسنادًا.\n(١) هذا المعنى أخرجه الطبري في \"جامع البيان\" ١٠/ ١٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٦ من طريق يزيد بن زريع، عن سعيد، عن قتادة .. به.\nوذكره الوزير المغربي في \"المصابيح\" (ل ١٣٧/ أ)، والبغوي في \"معالم التنزيل\" ٤/ ٣٢، والنيسابوري في \"معاني القرآن\" ١/ ٣٠٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٠٦.","vol":"13","page":269},{"text":"﴿وَإِنْ خِفْتُمْ عَيْلَةً﴾ الآية.\nقال المفسرون: كان المشركون يجيئون إلى البيت بالطعام ويتجرون ويتبايعون، فلما منعوا من دخول الحرم شقّ ذلك على المسلمين، وألقى الشيطان في قلوبهم الحزن، وقال لهم: من أين تأكلون وتعيشون وقد نفي المشركون وانقطعت عنكم العير (١)، فقال المؤمنون: يا رسول الله؛ قد كنا نصيب من تجاراتهم وبياعاتهم والآن تنقطع عنا الأسواق وتهلك التجارة ويذهب ما كنا نصيب فيها (٢) من المرافق، فأنزل الله تعالى: ﴿وَإِنْ خِفْتُمْ عَيْلَةً﴾ (٣).\nوقال عمرو بن فائد: معناه: وإذ خفتم؛ لأن القوم كانوا قد خافوا، وذلك نحو قول القائل إن كنت أبي فأكرمني؛ بمعنى: إذ كنت (٤).\nعيلةً: فقرًا وفاقةً (٥)،\n_________\n(١) في حاشية الأصل: في نسخة: الميرة.\n(٢) في (ت): منها.\n(٣) سبب النزول هذا لفّقه المصنف من عدّة روايات أخرجها الطبري في \"جامع البيان\" ١٠/ ١٠٦ - ١٠٧ عن عدد من المفسرين منهم: ابن عباس، وعكرمة، وسعيد بن جبير، وعطية العوفي. وكذا أخرج بعضها سعيد بن منصور في \"سننه\" ٥/ ٢٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٧.\n(٤) أنظره في \"جامع البيان\" للطبري ١٠/ ١٠٦، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٠٦ وقال: وهذِه عجمة، والمعنى بارع بـ (إن)، وقال أبو حيان في \"البحر المحيط\" ٥/ ٢٩: وكون (إن) بمعنى (إذ) قول مرغوب عنه.\nوانظر أيضًا \"رصف المباني\" للمالقي (ص ١٩٢).\n(٥) انظر \"معاني القرآن\" للفراء ١/ ٤٣١، \"معاني القرآن\" للزجاج ٢/ ٤٤١، \"غريب السجستاني\" (ص ٣٢٦).","vol":"13","page":270},{"text":"يقال: عال يعيل عيلةً وعيولةً (١). قال الشاعر (٢):\nولا يَدْري الفَقِيرُ مَتى غِنَاهُ ... ولا يدري الغَنّي مَتى يَعِيلُ\nوفي مصحف عبد الله - ﵁ - (وإن خفتم عائلة) (٣)، أي خصلة تعول عليكم؛ أي تشقّ.\n﴿فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِنْ فَضْلِهِ إِنْ شَاءَ إِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ﴾ قال عكرمة: فأغناهم الله من فضله، وذلك أنه أنزل عليهم المطر مِدْرارًا، فكَثُر خيرُهم حين ذهب المشركون (٤).\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٥، \"جامع البيان\" للطبري ١٠/ ١٠٦، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٥٩٧).\n(٢) هو أحيحة بن الجلاح، والبيت له في \"جمهرة اللغة\" لابن دريد (٥٩، ٥٧١)، \"لسان العرب\" لابن منظور (عيل)، وبلا نسبة في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٥، \"جامع البيان\" للطبري ١٠/ ١٠٦، \"معاني القرآن\" للزجاج ٢/ ٤٤١، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٠٦، ويروى (وما) بدل: (ولا) في الموضعين.\n(٣) \"المحتسب\" لابن جني ١/ ٢٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٠٨، \"البحر المحيط\" لأبي حيان ٥/ ٢٩ وفيه: وقرأ ابن مسعود وعلقمة من أصحابه: (عائلة) وهو مصدر كالعاقبة، أو نعت لمحذوف؛ أي: حالًا عائلةً.\n(٤) أخرجه سعيد بن منصور في \"سننه\" ٥/ ٢٤٤، والطبري في \"جامع البيان\" ١٠/ ١٠٦ - ١٠٧ عن هناد بن السَّريّ، كلاهما -سعيد وهناد- عن أبي الأحوص، عن سماك، عن عكرمة .. به نحوه.\nوخالفهما عبد الله بن صالح العجلي كما عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٧ فرواه عن أبي الأحوص، عن سماك، عن عكرمة، عن ابن =","vol":"13","page":271},{"text":"وقال مقاتل: أسلم أهل جُدة (١) وصنعاء (٢) وجُرَش (٣) من أهل اليمن، وحملوا الطعام إلى مكة على ظهور الإبل والدواب، وكفاهم الله ما كانوا يتخوفون (٤).\n_________\n= عباس .. به.\nوهذِه الزيادة في الإسناد ذكر ابن عباس شاذّة لمخالفتها رواية الثقات.\nومما يؤيد القول بشذوذ رواية عبد الله بن صالح، ما أخرجه الطبري في \"جامع البيان\" ١٠/ ١٠٧ من طريق علي بن صالح، عن سماك، عن عكرمة .. به. ولم يذكر ابن عباس.\nوذكر الأثر عن عكرمة البغوي في \"معالم التنزيل\" ٤/ ٣٣، وابن الجوزي في \"زاد المسير\" ٣/ ٤١٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٠٧.\nوأورده السيوطي في \"الدر المنثور\" ٣/ ٤٠٨ عن ابن عباس، وعزاه لسعيد بن منصور وابن المنذر وابن أبي حاتم.\n(١) جُدَّة: بالضم والتشديد، مدينة ساحلية معروفة تقع على شاطئ البحر الأحمر، تبعد عن مكة نحو أربعين ميلًا، جعلها عثمان - ﵁ - ميناء وساحل مكة سنة ست وعشرين من الهجرة، وكان ساحل مكة قبل ذلك الشعيبة.\n\"معجم البلدان\" لياقوت ٢/ ١٣٣، \"البلدانيات\" للسخاوي (ل ٢/ ب).\n(٢) صنعاء: مدينة عظيمة باليمن، كان اسمها قديمًا (أزال)، وسميت بذلك لحصانتها، وهي قصبة اليمن وأحسن بلادها، وهي أشهر من أن تعرف اليوم. \"معجم البلدان\" لياقوت ٣/ ٤٨٤، \"مراصد الاطلاع\" لابن عبد الحق ٢/ ٨٥٣، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ١٧٨).\n(٣) جُرَش: بالضم ثم الفتح، من مخاليف اليمن من جهة مكة، وتوجد آثارها اليوم قرب خميس مشيط، وهي معروفة هناك، وهي من بلاد شهران من خثعم.\n\"معجم البلدان\" لياقوت ٢/ ١٤٧، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٨١ - ٨٢).\n(٤) \"تفسير مقاتل\" ٢/ ١٦٦، وفيه: أهل نجد بدل أهل جدة. =","vol":"13","page":272},{"text":"وقال الكلبي: أخصبت تبالة (١) وجُرَش فكفاهم الله تعالى ما أهمّهم (٢).\nوقال الضحاك وقتادة: عوّضهم الله منها ما هو خير لهم وهو الجزية فأغناهم بها، وذلك قوله -﷿-: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ﴾.\nقال مجاهد (٣): نزلت هذِه الآية حين أمر رسول الله - ﷺ - بحرب الروم فغزا بعد نزولها غزوة تبوك (٤).\nوقال الكلبي: نزلت في بني قريظة والنضير من اليهود، فأراد رسول الله - ﷺ - قتالهم فصالحوه، فكانت أول جزية أصابها أهل\n_________\n= وذكره الواحدي في \"الوسيط\" ٢/ ٤٨٨، والبغوي في \"معالم التنزيل\" ٤/ ٣٣، وابن الجوزي في \"زاد المسير\" ٣/ ٤١٨.\n(١) تبالة: بالفتح، موضع ببلاد اليمن، يضرب المثل بخصبها.\nقال البلادي: وهو وادٍ فحل ذو قرى ومياه ونخل، يقع جنوب شرقي الطائف، يسيل من سراة غامد وبلقرن، من نواحي الباحة وبالجرشي وما والاهما جنوبًا .. \"معجم البلدان\" لياقوت ٢/ ١١، \"مراصد الاطلاع\" لابن عبد الحق ١/ ٢٥١، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٥٩).\n(٢) ذكر القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٠٦ نحوه ولم ينسبه\n(٣) في الأصل: مقاتل، وهو خطأ، والتصويب من (ت)، (ن)، \"معالم التنزيل\" للبغوي ٤/ ٣٣، وكتب على حاشية الأصل: وفي نسخة: مجاهد.\n(٤) \"تفسير مجاهد\" ١/ ٢٧٦.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٤١٠ لابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ والبيهقي.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١١٠ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٧٨ والبيهقي \"السنن الكبرى\" ٩/ ١٨٥ من طريق ابن أبي نجيح، عن مجاهد ولفظه: حين أُمر محمد - ﷺ - وأصحابه بغزوة تبوك.","vol":"13","page":273},{"text":"الإسلام، وأول ذُلّ أصاب أهل الكتاب بأيدي المسلمين (١).\n\n<span data-type=\"title\" id=toc-1636>٢٩ </span>- قال الله تعالى: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ﴾\nأراد الدين الحق، فأضاف الاسم إلى الصفة (٢).\nوقال قتادة: الحق هو الله -﷿-، ودينه الإسلام (٣).\nوقال أبو عبيدة: معناه ولا يطيعون الله طاعة أهل الإسلام، وكل من أطاع ملكًا أو ذا سلطان فقد دان له دينًا (٤).\nقال زهير (٥):\nلَئِن حَللتَ بِوادٍ في بني أَسَدٍ ... في دينِ عَمروٍ وحالت بيننا فَدَكُ\n_________\n(١) \"معالم التنزيل\" للبغوي ٤/ ٣٣، \"البحر المحيط\" لأبي حيان ٥/ ٣٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٤/ ٣٣، \"زاد المسير\" لابن الجوزي ٣/ ٤١٩.\n(٣) المصادر السابقة.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٥ وفيه: مجازه: لا يطيعون الله طاعة الحق، وكل من أطاع مليكًا فقد دان له، ومن كان في طاعة سلطان فهو في دينه.\nوانظر تفسير الدين في \"غريب السجستاني\" (ص ٢٣٣)، \"نزهة الأعين النواظر\" (ص ٢٩٥)، \"بصائر ذوي التمييز\" للفيروزآبادي ٢/ ٦١٥.\n(٥) من قصيدة يخاطب بها الحارث بن ورقاء الصيداوي، وهو في \"ديوانه\" (ص ١٨٣)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٥، \"جامع البيان\" للطبري ١٠/ ١٠٩، \"معاني القرآن\" للنحاس ٣/ ١٩٧، \"جمهرة الأمثال\" للعسكري ١/ ١١٦، \"البحر المحيط\" لأبي حيان ٥/ ٣٠، \"لسان العرب\" لابن منظور (فدك). ويروى في أكثر المصادر: (بجوٍّ) بدل (بوادٍ).","vol":"13","page":274},{"text":"أي فِي طاعة عمرو.\nوقوله: ﴿مِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ يعني اليهود والنصارى؛ تؤخذ منهم الجزية فإذا قبلوها لم يُقاتلوا، وتؤخذ الجزية أَيضًا من الصابئين (١) والسامرة (٢)، لأن سبيلهم فِي أهل الكتاب سبيل أهل البدع فينا، وتؤخذ الجزية أَيضًا من المجوس (٣)، لأنه قد قيل أنَّهم\n_________\n(١) قال الشهرستاني فِي \"الملل والنحل\" ٢/ ٢٨٩ بتصرف يسير: الصبوة فِي مقابل الحنيفية، ومدار مذهبهم التعصب للروحانيين، ويدّعون أن مذهبهم هو الاكتساب.\nوروي عن أَحْمد أنَّهم جنس من النصارى، ونص عليه الشَّافعيّ.\nوعن أَحْمد أنَّه قال: بلغني أنَّهم يسبتون. فهؤلاء إذًا يشبهون اليهود.\n\"المغني\" لابن قدامة ٩/ ٥٤٧.\nوانظر أَيضًا \"أحكام القرآن\" للجصاص ٣/ ٣٢٨.\n(٢) عدّها الشهرستاني فِي \"الملل والنحل\" ٢/ ٢٤٢ من فرق اليهود وقال: هم قوم يسكنون جبال بيت المقدس وقرى أعمال مصر، ويتقشفون فِي الطهارة أكثر من تقشف سائر اليهود.\nقال ابن عطية فِي \"المحرر الوجيز\" ٣/ ٢٢: وأما السامرة والصابئون فالجمهور على أنَّهم من اليهود والنصارى تؤخذ منهم الجزية وتؤكل ذبائحهم.\n(٣) المجوس: هم عبدة الأوثان، القائلون أن للعالم أصلين؛ نور وظلمة. \"الملل والنحل\" للشهرستاني ٢/ ٢٥٦.\nوحكى ابن قدامة فِي \"المغني\" ١٣/ ٢٠٤ عن أكثر أهل العلم أنَّهم ليسوا أهل كتاب؛ وإنما وقعت لهم شبهة كتاب بحديث على الآتي.\nوأخذ الجزية منهم إنما هو لورود النص به لا لأنهم أهل كتاب. قال ابن قدامة ١٣/ ٢٠٥: فإن أخذ الجزية من أهل الكتابين والمجوس ثابت بالإجماع، لا نعلم فيه خلافًا، فإن الصحابة - ﵁ - أجمعوا على ذلك، وعمل به الخلفاء الراشدون، =","vol":"13","page":275},{"text":"كانوا من أهل الكتاب فرُفِع كتابهم (١).\n_________\n= ومن بعدهم إِلَى زماننا هذا؛ من غير نكير ولا مخالف، وبه يقول أهل العلم من أهل الحجاز والعراق والشَّام ومصر وغيرهم، مع دلالة الكتاب على أخذ الجزية من أهل الكتاب، ودلالة السنة على أخذ الجزية منهم أي المجوس.\nونقل القرطبي فِي \"الجامع لأحكام القرآن\" ٨/ ١١١ عن ابن المنذر قوله: لا أعلم خلافًا أن الجزية تؤخذ منهم.\nوانظر اختلاف الفقهاء فيمن تؤخذ منهم الجزية فِي: \"أحكام القرآن\" للجصاص ٤/ ٢٨١ - ٢٨٩، \"معالم التنزيل\" للبغوي ٤/ ٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١١٠، \"المغني\" لابن قدامة ١٣/ ٢٠٨، \"فتح الباري\" لابن حجر ٦/ ٢٥٩ - ٢٦٠.\n(١) إشارة إِلَى الحديث الذي أخرجه عبد الرزاق فِي \"مصنفه\" ٦/ ٧٠، والشافعي فِي \"مسنده\" (ص ١٧٠)، ومن طريقه البيهقي \"السنن الكبرى\" ٩/ ١٨٨ - ١٨٩، عن ابن عيينة، عن أبي سعد، عن نصر بن عاصم، عن علي - ﵁ - قال: كان المجوس لهم كتاب يقرأونه، وعلم يدرسونه، فزنى إمامهم، فأرادوا أن يقيموا عليه الحدّ .. الحديث.\nقال الهيثمي فِي \"مجمع الزوائد\" ٦/ ١٢: رواه أبو يعلى فِي \"مسنده\"، وفيه أبو سعد البقال، وهو متروك.\nقلت: أبو سعد البقال هو سعيد بن مرزبان العبسي الكُوفيّ الأعور، تركه الفلاس، وقال ابن معين: لا يكتب حديثه، وقال البخاري: منكر الحديث، وقال الحافظ: ضعيف مدلس.\nترجمته فِي \"الميزان\" للذهبي ٢/ ١٥٨، \"تقريب التهذيب\" لابن حجر (٢٤٠٢).\nوفي \"المغني\" لابن قدامة ٩/ ٥٤٨: وسئل أَحْمد، أيصح عن علي أن للمجوس كتابًا؟ فقال: هذا باطل واستعظمه جدًّا.\nوقال أبو عبيد كما فِي \"المغني\" لابن قدامة ١٣/ ٢٠٥: لا أحسب ما رووه عن علي فِي هذا محفوظًا.","vol":"13","page":276},{"text":"[١٤٢٢] أخبرنا أبو محمَّد عبد الله بن حامد الوزان (١)، قال: أنا أَحْمد بن محمَّد بن الحسن (٢)، قال: نا محمَّد بن يحيى (٣)، قال: نا عثمان بن صالح (٤)، قال: نا ابن وهب (٥)، قال: أخبرني يونس (٦)، عن ابن شهاب (٧)، قال: حَدَّثني سعيد بن المسيّب (٨): أن رسول الله - ﷺ - أخذ الجزية من مجوس هجر (٩)، وأن عمر - ﵁ - أخذها من\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو حامد ابن الشرقي، ثِقَة، مأمون.\n(٣) الذهلي، ثِقَة، حافظ، جليل.\n(٤) ابن صفوان السهمي مولاهم، أبو يحيى المصري، قال أبو حاتم: كان شيخًا صالحًا سليم الناحية، قيل له: كان يلقن؟ قال: لا. وذكره ابن حبان فِي \"الثِّقات\" وقال: كان راويًا لابن وهب، وقال الحافظ: صدوق.\nانظر: \"الجرح والتعديل\" ٦/ ١٥٤، \"الثِّقات\" لابن حبان ٨/ ٤٥٣، \"تهذيب الكمال\" ٧/ ١١٣، \"التقريب\" (٤٥١٢).\n(٥) عبد الله بن وهب بن مسلم، أبو محمَّد المصري، ثِقَة حافظ عابد.\n(٦) يونس بن يزيد بن أبي النجاد الأيلي، ثِقَة إلَّا أن فِي روايته عن الزهري وهمًا قليلًا، وفي غير الزهري خطأ.\n(٧) الزهري، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٨) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٩) هَجَر: بفتح الهاء والجيم، بلد معروف من البحرين، وهي من مساكن عبد القيس.\nقاله الحافظ فِي \"فتح الباري\" ٧/ ٢٢٨.\nوقال ياقوت فِي \"معجم البلدان\" ٥/ ٤٥٢: وقيل ناحية البحرين كلها هجر، وهو الصواب.\nوالبحرين: اسم جامع لبلاد على ساحل بحر الهند، بين البصرة وعمان.\nانظر حد البحرين فِي \"معجم البلدان\" لياقوت ١/ ٤١١، \"شرح الزرقاني على الموطأ\" ٢/ ١٨٥، \"معجم المعالم\" (ص ٤٠).","vol":"13","page":277},{"text":"مجوس السواد (١)، وأن عثمان بن عفان - ﵁ - أخذها من بربر (٢) (٣).\n_________\n(١) السّواد: هو رستاق العراق وضياعها التي افتتحها المسلمون على عهد عمر بن الخطاب - ﵁، سمي بذلك لسواده بالزروع والنخيل والأشجار.\n\"معجم البلدان\" لياقوت ٣/ ٣٠٩، \"مراصد الاطلاع\" لابن عبد الحق ٢/ ٧٥٠.\n(٢) البربر: بموحدتين وراءين، اسم يشتمل قبائل كثيرة فِي جبال المغرب، كالأعراب فِي القسوة والغلظة.\n\"معجم البلدان\" لياقوت ١/ ٤٣٨، \"شرح الزرقاني على الموطأ\" ٢/ ١٨٥، \"مراصد الاطلاع\" لابن عبد الحق ١/ ١٧٦.\n(٣) [١٤٢٢] الحكم على الإسناد:\nإسناده مرسل، وفيه شيخ المصنف لم أر فيه جرحًا ولا تعديلًا.\nالتخريج:\nوقد أخرجه البيهقي فِي \"السنن الكبرى\" ٩/ ١٩٠ من طريق محمَّد بن الحسن وأبي زكريا ابن أبي إسحاق، عن محمَّد بن يعقوب، عن محمَّد بن عبد الله بن الحكم، عن ابن وهب .. به.\nوذكره بغير إسناد الجصاص فِي \"أحكام القرآن\" ٤/ ٢٨٥، وابن عبد البر في \"التمهيد\" ٢/ ١١٧.\nوقد خالف يونسَ فِي روايته مالكٌ ومعمر، حيث أخرجه مالك فِي \"الموطأ\" ١/ ٢٧٨، وعبد الرزاق فِي \"مصنفه\" ٦/ ٦٩ عن معمر، كلاهما عن الزهري قال وهذا لفظ مالك: بلغني أن رسول الله -ﷺ- أخذ الجزية من مجوس البحرين، وأن عمر بن الخطاب أخذها من مجوس فارس، وأن عثمان أخذها من البربر. فلم يذكرا فيه سعيد بن المسيّب.\nوروايتهما أصحّ؛ لأنه قد تقدم أن رواية يونس عن الزهري فيها ضعف، ويؤيد هذا أن يونس قد رواه عن الزهري ولم يذكر فيه سعيدًا؛ كما عند أبي عبيد فِي \"الأموال\" (ص ٣٧).\nوقد أخرجه أَيضًا الترمذي فِي السير باب ما جاء فِي أخذ الجزية من المجوس =","vol":"13","page":278},{"text":"[١٤٢٣] أخبرنا عبد الله بن حامد (١)، قال: أنا أَحْمد بن محمَّد بن الحسن (٢)، حدثنا محمَّد بن يحيى (٣) وأَحمد بن يوسف (٤)، قالا: نا أبو عاصم (٥)، عن جعفر بن محمَّد (٦)، عن أَبيه (٧) قال: قال\n_________\n= (١٥٨٨)، والطبراني فِي \"المعجم الكبير\" ٧/ ١٤٩ (٦٦٦٠)، وابن عبد البر في \"التمهيد\" ١٢/ ٦٤ من ثلاثة طرق، كلهم من طريق الحسين بن سلمة بن أبي كبشة، عن عبد الرحمن بن مهدي، عن مالك، عن الزهري، عن السائب بن يزيد بنحوه متصلًا.\nقال الترمذي فِي \"العلل الكبير\" ٢/ ٦٧٩: سألت محمدًا عن هذا الحديث فقال: الصحيح عن مالك، عن الزهري، عن النَّبِيّ - ﷺ - مرسل، ليس فيه السائب بن يزيد. وأخرجه الدارقطني فِي \"غرائب مالك\" وقال: لم يصل إسناده غير الحسين بن أبي كبشة البَصْرِيّ، عن عبد الرحمن بن مهدي، عن مالك، ورواه النَّاس عن مالك عن الزهري عن النَّبِيّ - ﷺ - مرسلًا ليس فيه السائب؛ وهو المحفوظ. \"نصب الراية\" للزيلعي ٣/ ٤٤٨.\nوقال الهيثمي فِي \"مجمع الزوائد\" ٦/ ١٢: رواه الطبراني ورجاله رجال الصحيح غير الحسين بن سلمة بن أبي كبشة وهو ضعيف.\nوأخرجه عبد الرزاق فِي \"المصنف\" ٦/ ٦٩ عن ابن جريج، عن يعقوب بن عتبة وإسماعيل بن محمَّد، عن النَّبِيّ - ﷺ - مرسلًا، بنحو حديث الزهري.\n(١) لم يذكر بجرح أو تعديل.\n(٢) ابن الشرقي، ثِقَة، مأمون.\n(٣) الذهلي، ثِقَة، حافظ، جليل.\n(٤) ابن خالد الأَزدِيّ، أبو الحسن النَّيْسَابُورِيّ، المعروف بحمدان، حافظ ثِقَة.\n(٥) الضحاك بن مخلد بن الضحاك بن مسلم الشَّيبانِيّ، أبو عاصم النَّبِيل، ثِقَة ثبت.\n(٦) ابن عليّ بن الحسين بن عليّ بن أبي طالب الهاشمي، أبو عبد الله، المعروف بالصادق، صدوق فقيه إمام.\n(٧) محمَّد بن عليّ بن الحسين بن عليّ بن أبي طالب، أبو جعفر الباقر، ثِقَة فاضل.","vol":"13","page":279},{"text":"عمر بن الخطاب - ﵁ -: لا أدري كيف أصنع بالمجوس؟ فقال عبد الرحمن بن عوف - ﵁ -: سمعت رسول الله - ﷺ - يقول: \"سُنّوا بهم سنة أهل الكتاب\" (١).\n_________\n(١) [١٤٢٣] الحكم على الإسناد:\nإسناده ضعيف لانقطاعه.\nالتخريج:\nأخرجه أبو يعلى فِي \"مسنده\" ٢/ ١٦٨ عن يعقوب بن إبراهيم، والخطيب فِي \"تاريخ بغداد\" ١٠/ ٨٨ من طريق عبد الله بن محمَّد الثَّقَفيّ، كلاهما عن أبي عاصم النَّبِيل .. به.\nوأخرجه مالك فِي \"الموطأ\" ١/ ٢٧٨ ومن طريقه الشَّافعيّ فِي \"مسنده\" (ص ٢٠٩) والبيهقي \"السنن الكبرى\" ٩/ ١٨٩، والبغوي فِي \"شرح السنة\" ١١/ ١٦٩ عن جعفر بن محمَّد .. به.\nوأخرجه ابن أبي شيبة فِي \"مصنفه\" ٤/ ٣٦٢ (١٠٨٦١)، وعبد الرزاق فِي \"مصنفه\" ٦/ ٦٨ من طريق ابن جريج، وأبو عبيد فِي \"الأموال\" (ص ٣٧) عن يحيى بن سعيد، كلاهما عن جعفر بن محمَّد .. بنحوه.\nقال ابن عبد البر في \"التمهيد\" ٢/ ١١٤: هذا حديث منقطع؛ لأن محمَّد بن عليّ لم يلق عمر ولا عبد الرحمن بن عوف، ورواه أبو علي الحنفي عن مالك فقال فيه: عن جعفر بن محمَّد عن أَبيه عن جدّه، وهو مع هذا منقطع أَيضًا؛ لأن على ابن حسين لم يلق عمر ولا عبد الرحمن بن عوف.\nوقال ابن حجر فِي \"فتح الباري\" ٦/ ٢٦١ بعد أن ذكر نحوًا مما قاله ابن عبد البر: فإن كان الضمير فِي قوله عن جده يعود على محمَّد بن عليّ فيكون متصلًا، لأن جدّه الحسين بن عليّ سمع من عمر بن الخطاب ومن عبد الرحمن بن عوف، وله شاهد من حديث مسلم بن العلاء الحضرميّ أخرجه الطبراني فِي آخر حديث بلفظ: \"سنوا بالمجوس سنة أهل الكتاب\"\nوحديث مسلم بن العلاء الذي أشار إليه الحافظ أخرجه الطبراني فِي \"المعجم =","vol":"13","page":280},{"text":"قال أبو عاصم: مشيت ميلًا، وهرولت ميلًا حتَّى سمعت من جعفر ابن محمَّد حديثًا؛ يعني هذا الحديث.\nوإنما منعنا من نكاح نسائهم وأكل ذبائحهم؛ لأن أصل الفروج والأطعمة على الحظر، ولا يجوز الإقدام عليهما بالشكّ (١).\nقال الحسن: قاتل رسول الله -ﷺ- أهل هذِه الجزيرة (٢) من العرب على الإِسلام ولم يقبل منهم غيره؛ وكان أفضل الجهاد، وكان بعده جهاد آخر على هذِه الطُّغْمة فِي شأن أهل الكتاب ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ﴾ الآية، وما سواهما بدعة وضلالة (٣).\n_________\n= الكبير\" ١٩/ ٤٣٧ (١٠٥٩)، وقال عنه الهيثمي فِي \"مجمع الزوائد\" ٦/ ١٣: وفيه من لم أعرفهم.\nوللحديث شاهد صحيح أخرجه البخاري فِي الجزية باب الجزية والموادعة مع أهل الذمة والحرب (٣١٥٦)، والترمذي فِي السير باب ما جاء فِي أخذ الجزية من المجوس (١٥٨٧) من حديث بجالة: أن عمر كان لا يأخذ الجزية من المجوس حتَّى أخبره عبد الرحمن بن عوف أن النَّبِيّ أخذ الجزية من مجوس هجر.\n(١) قال ابن قدامة فِي \"المغني\" ٩/ ٥٤٧: ولا تحل ذبائحهم، ولا نكاح نسائهم. نص عليه أَحْمد، وهو قول عامة العلماء، إلَّا أَبا ثور فإنَّه أباحه.\nوقال البَغَوِيّ فِي \"معالم التنزيل\" ٤/ ٣٥: واتفقوا على تحريم ذبائح المجوس ومناكحتهم بخلاف أهل الكتابين.\nوانظر أيضًا \"المدونة\" برواية سحنون ٢/ ٣٠٨، \"أحكام القرآن\" للجصاص ٤/ ٢٨٣.\n(٢) فِي (ت): الجزية.\n(٣) عزاه السيوطي فِي \"الدر المنثور\" ٣/ ٤١٢ لابن أبي شيبة وأبي الشيخ. =","vol":"13","page":281},{"text":"ولا تؤخذ الجزية من أهل الأوثان (١).\nوقوله ﴿حَتَّى يُعْطُوا الْجِزْيَةَ﴾ وهي ما يعطي المعاهد على عهده (٢)، والجمع الجزى، وهي فِعلَة من جزى يجزي؛ إذا قضى ما عليه، والجزية مثل القِعدة والجِلْسة (٣).\nومعنى الكلام حتَّى يُعطوا الخراج عن رقابهم الذي (٤) يبذلونه\n_________\n= وقد أخرجه أبو عبيد فِي \"الأموال\" (ص ٣٧) من طريق هشيم، عن يونس بن عبيد، عن الحسن .. بنحوه، دون قوله فِي آخره: وما سواهما بدعة وضلالة.\nقال أبو عبيد: وإنما نرى الحسن أراد بالعرب ها هنا أهل الأوثان منهم الذين ليسوا بأهل كتاب، فأما من كان من أهل الكتاب فقد قبلها رسول الله -ﷺ- منهم.\n(١) هذا مذهب جمهور الفقهاء من الشافعية والحنابلة فِي أظهر الروايتين عن أَحْمد وابن الماجشون من الماليكة أن الجزية لا تقبل من المشركين مطلقًا.\nوذهب الحنفية ومالك فِي رواية حكاها عنه ابن القاسم، وكذا أَحْمد بن حنبل فِي رواية حكاها عنه الحسن بن ثواب إِلَى أن الجزية تقبل من المشركين إلَّا مشركي العرب.\nوذهب مالك فِي قول وهو الراجح عند المالكية، والأوزاعي إِلَى أن الجزية تقبل من جميع الكفار ومنهم المشركون وعبدة الأوثان.\nانظر \"روضة الطالبين\" للنووي ١٠/ ٣٠٥، \"المبدع\" لابن مفلح ٣/ ٤٠٥، \"القوانين الفقهية\" (ص ١٧٥)، \"بدائع الصنائع\" للكاساني ٩/ ٤٣٢٩، \"المدونة\" لسحنون ١/ ٤٠٦، \"الموسوعة الفقهية\" ١٥/ ١٧٠.\n(٢) انظر\"غريب السجستاني\" (ص ١٩٧)، \"النهاية لابن الأثير\" ١/ ٢٧٠.\n(٣) انظر \"الصحاح\" للجوهري ٦/ ٢٣٠٣، \"جامع البيان\" للطبري ١٠/ ١٠٩، \"تفسير المصابيح\" (ل ١٣٨/ أ)، \"تهذيب الأسماء واللغات\" للنووي ٣/ ٥١، \"لسان العرب\" لابن منظور (جزى).\n(٤) فِي الأصل: الذين، والمثبت من (ت) و\"جامع البيان\".","vol":"13","page":282},{"text":"للمسلمين دفعًا عنهم (١).\nوأما قدرها فقال أنس - ﵁ -: قسّم النَّبِيّ - ﷺ - على كل محتلم (٢) دينارًا (٣)، وقسّم عمر بن الخطاب - ﵁ - على الفقراء من أهل الذمّة اثني عشر درهمًا، وعلى الأوساط أربعة وعشرين درهمًا، وعلى أهل الثروة ثمانية وأربعين درهمًا، ولم يجاوز به خمسين درهمًا (٤)، وليس شيئًا مؤقتًا ولكن على قدر الطاقة (٥).\n_________\n(١) \"جامع البيان\" للطبري ١٠/ ١٠٩ بنصّه.\n(٢) فِي (ت): مسلم.\n(٣) يشير إِلَى حديث معاذ - ﵁ - عند الطَّيالِسيّ فِي \"المسند\" (ص ٧٧)، وعبد الرزاق فِي \"المصنف\" ٤/ ٢١، وأَحمد فِي \"المسند\" ٥/ ٢٣٠ (٢٢٠١٣)، وأبو داود فِي الزكاة، باب فِي زكاة السائمة (١٥٧٨)، والترمذي فِي الزكاة، باب ما جاء فِي زكاة البقرة (٦٢٣)، والحاكم فِي \"المستدرك\" ١/ ٣٩٨، والبيهقي \"السنن الكبرى\" ٩/ ١٩٣ من طريق الأَعمش، عن شَقِيق، عن مسروق، عن معاذ بن جبل - ﵁ - قال: بعثني رسول الله - ﷺ - إِلَى اليمن، فأمرني أن آخذ من البقر من كل أربعين مسنّة، ومن كل ثلاثين تبيعًا، ومن كل حالم دينارًا أو عدله معافر.\nقال الترمذي: هذا حديث حسن.\nوقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي.\nوصححه ابن خزيمة فِي \"صحيحه\" ٤/ ١٩، وابن حبان فِي \"صحيحه\" كما فِي \"الإحسان\" ١١/ ٢٤٤.\n(٤) يريد ما أخرجه ابن أبي شيبة فِي \"مصنفه\" ١١/ ٢٦٦ (٣٣١٨٤) ومن طريقه البيهقي \"السنن الكبرى\" ٩/ ١٩٦ من طريق علي بن مسهر، عن الشَّيبانِيّ، عن أبي عون محمَّد بن عبد الله الثَّقَفيّ قال: وضع عمر بن الخطاب فِي الجزية على رءوس الرجال على الغني ثمانية وأربعين درهمًا .. فذكر نحوه.\n(٥) أثر أنس لم أقف عليه.","vol":"13","page":283},{"text":"وقوله ﴿عَنْ يَدٍ﴾ أي: بالنقد من (١) يده إِلَى يد من يدفع إليه، كما يقال: كلَّمته فمًا لفم (٢).\nوقال أبو عبيدة: يقال لكل من أعطى شيئًا كُرهًا من غير طيب نفس منه: أعطاه عن يد (٣).\nوقال القتيبي: يقال: أعطاه عن يد وعن ظهر يد؛ إذا أعطاه مبتدئًا غير مكافئ (٤).\nوقال ابن عباس - ﵄ - وأبو عبيد (٥): هو أنَّهم يعطونها بأيديهم يمشون بها كارهين، ولا يجيئون بها ركبانًا ولا يرسلون بها (٦).\n﴿وَهُمْ صَاغِرُونَ﴾ ذليلون مقهورون (٧).\nقال ابن عباس - ﵄ -: يتلتلون بها تلتلةً (٨).\n_________\n(١) فِي الأصل: عن، والمثبت من (ت).\n(٢) \"جامع البيان\" للطبري ١٠/ ١٠٩.\n(٣) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٦ بنحوه.\n(٤) \"غريب الحديث\" لابن قتيبة (ص ١٨٤).\nوحكى الزجاج فِي \"معاني القرآن\" ٢/ ٤٤٢ قولين فِي معناها: الأول: عن قهرٍ وذلّ، والثاني: عن إنعام.\n(٥) فِي الأصل: وأبو عبيدة، والمثبت من (ت)، إذ لم أجد هذا النص فِي \"مجاز القرآن\".\n(٦) ذكره الواحدي فِي \"الوسيط\" ٢/ ٤٨٩، وفي \"جامع البيان\" للطبري ١٠/ ١١٠، \"معاني القرآن\" للنحاس ٣/ ١٩٨ عن ابن عباس .. نحوه، دون قوله: ولا يجيئون بها ركبانًا .. لكن قال الطبري بعده: وقد روي عن ابن عباس من وجه فيه نظر.\n(٧) \"جامع البيان\" للطبري ١٠/ ١٠٩، \"معالم التنزيل\" للبغوي ٤/ ٣٣.\n(٨) عزاه الشوكاني فِي \"فتح القدير\" ٢/ ٤٤١ لابن المنذر. =","vol":"13","page":284},{"text":"وقال عكرمة (١): معنى الصغار هو أن تأخذها وأنت جالس وهو قائم (٢).\nوقال الكلبي: هو أنَّه إذا أعطى الجزية صُفِع فِي قفاه (٣)\nوقيل: إعطاؤه إياها هو الصغار (٤).\nوقيل: هو أنَّه لا تقبل فيها رسالة ولا وكالة (٥).\nوقيل: هو أن تجرى عليهم أحكام الإِسلام (٦).\n_________\n= وأسند ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨٠ عن أبي صالح نحوه.\nوحكاه النحاس فِي \"معاني القرآن\" ٣/ ٢٠٠، والزمخشري فِي \"الكشاف\" ٢/ ١٤٨ بغير نسبة.\n(١) فِي الأصل: الحسن، والتصويب من (ت) ومن مصادر التخريج.\n(٢) أخرجه الطبري ١٠/ ١١٠ من طريق سفيان، عن أبي سعد، عن عكرمة .. به.\nوحكاه عنه الماوردي فِي \"النكت والعيون\" ٢/ ٣٥١، وابن الجوزي فِي \"زاد المسير\" ٣/ ٤٢١، وابن عطية فِي \"المحرر الوجيز\" ٣/ ٢٣، والقرطبي فِي \"الجامع لأحكام القرآن\" ٨/ ١١٥.\nوأخرج ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨٠ من طريق سفيان، عن أبي سعد، عن المغيرة .. نحوه.\n(٣) انظر \"معالم التنزيل\" للبغوي ٤/ ٣٣.\n(٤) ذكره الطبري فِي \"جامع البيان\" ١٠/ ١١٠، والماوردي فِي \"النكت والعيون\" ٢/ ٣٥٢، والبغوي فِي \"معالم التنزيل\" ٤/ ٣٤، وابن الجوزي فِي \"زاد المسير\" ٣/ ٤٢١ كلهم بغير نسبة.\n(٥) تقدم بمعناه عن ابن عباس.\n(٦) حكاه النحاس فِي \"معاني القرآن\" ٣/ ١٩٨، والماوردي فِي \"النكت والعيون\" ٢/ ٣٥٢، والبغوي فِي \"معالم التنزيل\" ٤/ ٣٤ عن الشَّافعيّ، وعند ابن الجوزي فِي \"زاد المسير\" ٣/ ٤٢١ بغير نسبة.","vol":"13","page":285},{"text":"[١٤٢٤] أخبرنا عبد الله بن حامد (١)، قال: نا محمَّد بن جعفر (٢)، قال: نا علي بن حرب (٣)، قال: نا أسباط (٤)، قال: نا عبد العزيز بن سياه (٥)، عن حبيب بن أبي ثابت (٦)، قال: أتى ابن عباس - ﵄ - رجل فقال: الأرض من أرض الخراج يعجز عنها أهلها فأعْمُرُها وأزرَعُها وأؤدي؟ قال: لا، وجاءه آخر فقال له مثل ذلك، فقال: لا، وتلا قوله تعالى: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ﴾ إِلَى قوله ﴿وَهُمْ صَاغِرُونَ﴾ يعمد أحدكم إِلَى الصغار فِي عنق أحدهم فينزعه فيجعله فِي عنقه (٧).\n_________\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) ابن أَحْمد بن يزيد المَطِيريُّ، أبو بكر البغدادي الصيرفي، ثِقَة مأمون.\n(٣) ابن محمَّد بن عليّ، أبو الحسن الطَّائيّ، صدوق فاضل.\n(٤) ابن محمَّد بن عبد الرحمن بن خالد بن ميسرة القُرشيّ مولاهم، أبو محمَّد، ثِقَة ضُعِّف فِي الثَّوريّ.\n(٥) عبد العزيز بن سِياه -بكسر المهملة بعدها تحتانية خفيفة-، الأسدي الكُوفيّ، وثقه أبو داود، وقال أبو زرعة: لا بأس به، هو من كبار الشيعة، وقال أبو حاتم: محله الصدق، وقال الحافظ: صدوق يتشيع. روى له الجماعة سوى أبي داود. انظر: \"الجرح والتعديل\" ٥/ ٣٨٣، \"تهذيب الكمال\" ١٨/ ١٤٤، \"التقريب\" (٤١٢٨).\n(٦) أبو يحيى الكُوفيّ، ثِقَة فقيه جليل، وكان كثير الإرسال والتدليس.\n(٧) [١٤٢٤] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nعزاه السيوطي فِي \"الدر المنثور\" ٣/ ٤١٣ لعبد الرزاق مختصرًا. =","vol":"13","page":286},{"text":"وقال كليب بن وائل: قلت لابن عمر: اشتريت أرضًا، قال: الشري حسن، قلت: فإنِّي أعطي عن كل جريب أرضٍ درهمًا وقفيز طعام، قال: لا تجعل فِي عنقك صَغارًا (١).\nوروى ميمون بن مهران عن ابن عمر - ﵄ - قال: ما يسّرني أن لي الأرض كلها بجزية خمسة دراهم؛ أقرُّ فيها (٢) بالصغار على نفسي (٣).\n* * *\n_________\n= وقد أخرجه عبد الرزاق فِي \"مصنفه\" ٦/ ٩٣ من طريق الثَّوريّ، عن حبيب بن أبي ثابت .. بنحوه.\nوأخرجه أبو عبيد فِي \"الأموال\" (ص ٨٤) من طريق شعبة، عن حبيب .. بمعناه.\n(١) أخرجه عبد الرزاق فِي \"مصنفه\" ٦/ ٩٤ من طريق الثَّوريّ، عن كليب بن وائل .. به نحوه.\n(٢) فِي (ت): بها.\n(٣) أخرجه عبد الرزاق فِي \"مصنفه\" ٦/ ٩٤ من طريق جعفر بن برقان وعبد الله بن محرّر، كلاهما عن ميمون .. به مثله.","vol":"13","page":287},{"text":"<span data-type=\"title\" id=toc-1637>٣٠ </span>- قوله تعالى: ﴿وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ﴾ الآية.\nروى سعيد بن جبير (١) وعكرمة (٢)، عن ابن عباس - ﵄ - قال: أتى رسول الله -ﷺ- سلّام بن مشكم والنعمان بن أبي أوفى وشاس بن قيس ومالك بن الصيف (٣) فقالوا: كيف نتبعك وقد تركت قبلتنا وأنت لا تزعم أنّ عزيرًا ابن الله؟ فأنزل الله تعالى فِي قولهم ﴿وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ﴾ (٤).\n_________\n(١) ثِقَة، ثبت، فقيه.\n(٢) ثِقَة، ثبت، عالم بالتفسير.\n(٣) فِي (ت): الضيف، وهما قولان فِي تسميته كما فِي \"السيرة النبوية\" لابن هشام ١/ ٥١٤ وهؤلاء الأربعة هم من يهود بني قينقاع الذين ناصبوا العداء للنبي - ﷺ -. \"السيرة النبوية\" لابن هشام ١/ ٥١٤.\n(٤) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nعزاه السيوطي فِي \"الدر المنثور\" ٣/ ٤١٣ لابن إسحاق وابن جرير وابن أبي حاتم وأبي الشيخ وابن مردويه. وعزاه فِي \"لباب النقول\" (ص ١١٧) لابن أبي حاتم وحده.\nوقد أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٠ - ١١١، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨١ من طريق ابن إسحاق، عن محمَّد بن أبي محمَّد مولى زيد بن ثابت، عن سعيد بن جبير أو عكرمة .. بمثله.\nوهو فِي \"السيرة النبوية\" لابن هشام ١/ ٥٧٠ عن ابن إسحاق بدون إسناد، وعدّ معهم محمود بن دحية.","vol":"13","page":288},{"text":"وقرأ ابن محيصن وعاصم والكسائي ويعقوب (١) ﴿عُزَيْرٌ ابْنُ اللَّهِ﴾ بالتنوين، واختاره أبو عبيد وأبو حاتم.\nوقرأ الباقون بغير تنوين (٢). فمن نوّن قال: لأنه اسم خفيف فوجهه أن يصرف وإن كان أعجميًا مثل: نوح ولوط وهود، وقال أبو حاتم والمبرّد: الاختيار التنوين؛ لأنه ليس بصفة والكلام ناقص، وابن فِي موضع الخبر وليس بنعت، إنما يحذف التنوين (٣) فِي النعت إذا كان الاسم يستغني عن الابن، أو ينسب إِلَى اسم معروف أو لقب غَلَبَ عليه؛ مثل: محمَّد بن عبد الله، وهذا زيد بن عبد الله؛ لأن النعت والمنعوت كالشيء الواحد، فينوّن فِي الخبر ويحذف فِي الصفة. وربما أثبتوا التنوين فِي الصفة كقول الشَّاعر- أنشده الفراء- (٤):\nفإلّا يَكُن مَالٌ هناك فإنَّه ... سَيَأتِي ثَنَائي زيدًا ابن مُهَلل (٥)\n_________\n(١) ساقط من الأصل، وأثبته من (ت).\n(٢) انظر \"تلخيص العبارات\" لابن بليمة (ص ٩٩)، \"الكنز\" (ص ١٦٧)، \"الغاية فِي القراءات العشر\" لابن مهران (ص ٢٦٧)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٢٧٩، \"البحر المحيط\" لأبي حيان ٥/ ٣٢.\n(٣) فِي (ت): النُّون.\n(٤) البيت للحطيئة يمدح زيد الخيل الطَّائيّ، وهو فِي \"ديوانه\" (ص ١٧٢)، \"الخصائص\" لابن جني ٢/ ٤٩١، \"سر صناعة الإعراب\" لابن جني ٢/ ٥٣١، \"شرح المفصل\" لابن يعيش ٢/ ٦، \"الأمالي\" لابن الشجري ٢/ ١٦٠، وبلا نسبة فِي \"معاني القرآن\" للفراء ١/ ٤٣٢. ورواية البيت فيها يثاب بدل هناك.\n(٥) فِي (ت): المهلهل.","vol":"13","page":289},{"text":"وأنشد الكسائي (١):\nجاريةً مِن قِس بن ثَعْلَبة ... كأنَّها حِلْيةُ سَيفٍ مُذْهَبَه\nوقال أبو عبيدٍ: هذا ليس بمنسوب إِلَى أَبيه إنما هو كقولك: زيد ابن الأمير وزيد ابن أخينا، فعزير مبتدأ وما بعده خبر له.\nومن ترك التنوين فقال (٢) لأنه اسم أعجمي ويشبه اسمًا مصغّرًا (٣).\nوقال الفراء: لما كانت النُّون من عزير ساكنة وهي (٤) نون التنوين، والباء من الابن ساكنة، والتقى (٥) ساكنان حُذف الأول منهما استثقالًا\n_________\n(١) البيت مطلع أرجوزة للأغلب العجلي كما فِي \"شعراء أمويون\" (ص ١٤٨)، وهو فِي \"معاني القرآن\" للفراء ١/ ٤٣٢، \"الكتاب\" لسيبويه ٣/ ٥٠٦، \"المقتضب\" للمبرد ٢/ ٣١٥، \"شرح أبيات المغني\" ٧/ ٣٦٦، \"خزانة الأدب\" للبغدادي ١/ ٢٣٦، \"الأمالي\" لابن الشجري ٢/ ١٦٠ - ١٦١، \"شرح الجمل\" ٢/ ٤٤٨.\nويروى الشطر الثاني من هذا الرجز: تزوّجت شيخًا غليظ الرقبة.\n(٢) فِي (ت): قال.\n(٣) لم يبين المؤلف من اختار هذِه القراءة، وفي \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٥٠١ أنها اختيار ابن قتيبة.\nوانظر ما تقدم من توجيه القراءتين فِي: \"إعراب القراءات\" لابن خالويه ١/ ٢٣٦ وقد عدّ فيه مائة وخمسين حرفًا مما حقّه أن ينوّن ولم ينوّن، \"معاني القراءات\" للأزهري ١/ ٤٥٠، \"مشكل إعراب القرآن\" لمكي ١/ ٣٢٦، \"الحجة\" للفارسي ٤/ ١٨١، \"الأمالي\" لابن الشجري ٢/ ١٦١.\n(٤) فِي الأصل: وهو، والمثبت من (ت).\n(٥) فِي (ت): وإذا التقى.","vol":"13","page":290},{"text":"لتحريكه؛ كما قال (١):\nلتحدثنّ بالأمير برّا\nوبالفتاة مدعسًا مكرا\nإذا غطيف السُّلمى فرّا\nفحذف النُّون للساكن الذي استقبلها (٢).\nوقال الزجاج: يجوز أن يكون الخبر محذوفًا تقديره: عزير ابن الله معبودنا (٣).\nقال عبيد بن عمير: إنما قال هذِه المقالة رجل واحد من اليهود اسمه فنحاص بن عازوراء، وهو الذي قال: ﴿إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ﴾ (٤) (٥).\n_________\n(١) البيت فِي \"النوادر\" لأبي زيد (ص ٣٢١)، \"سرّ صناعة الإعراب\" لابن جني (ص ٥٣٤)، \"الأمالي\" لابن الشجري ٢/ ١٦٢، \"معاني القرآن\" للفراء ١/ ٤٣١، \"جامع البيان\" للطبري ١٠/ ١١٢، \"المحرر الوجيز\" لابن عطية ٣/ ٢٤، \"الحجة\" للفارسي ٤/ ١٨٥، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١١٦، \"لسان العرب\" لابن منظور (دعس)، (غطف)، \"البحر المحيط\" لأبي حيان ٥/ ٣٢.\n(٢) اختصره المؤلف بتصرف من\"معاني القرآن\" للفراء ١/ ٤٣١ - ٤٣٢.\nوانظر أَيضًا \"حجة القراءات\" لابن زنجلة (ص ٣١٧).\n(٣) حكاه الزجاج فِي \"معاني القرآن\" ٢/ ٤٤٢ وجهًا آخر، وقال بعده: فيكون ابن نعتا، ولا اختلاف بين النحويين أن إثبات التنوين أجود.\n(٤) آل عمران ٣/ ١٨١.\n(٥) عزاه السيوطي فِي \"الدر المنثور\" ٣/ ٤١٣ لابن المنذر؛ عن ابن جريج. =","vol":"13","page":291},{"text":"وروى عطية العوفي، عن ابن عباس - ﵄ - قال قالت اليهود عزير ابن الله؛ وإنما قالوا ذلك من أَجل أن عزيرًا كان فِي أهل الكتاب، وكانت التوراة عندهم، فعملوا بها ما شاء الله أن يعملوا، ثم أضاعوها وعملوا بغير الحق، وكان التابوت فيهم، فلما رأى الله تعالى أنَّهم قد أضاعوا التوراة وعملوا بالأهواء؛ رفع عنهم التابوت وأنساهم التوراة ونسخها من صدورهم، وأرسل الله تعالى عليهم مرضًا؛ فاستطلقت بطونهم (١) حتَّى جعل الرَّجل يمسّ كبده (٢)، حتَّى نسوا التوراة ونسخت من صدورهم وفيهم عزير، فمكثوا ما شاء الله أن يمكثوا بعد ما نسخت التوراة من صدورهم.\nوكان عزير رجلًا (٣) من علمائهم، فدعا الله عزيرٌ وابتهل إليه؛ أن يرد إليه الذي نسخ من صدورهم (٤)، فبينا هو يصلي مبتهلًا إِلَى الله تعالى إذ (٥) نزل نور من السماء (٦)، فدخل جوفه، فعاد إليه\n_________\n= وقد أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٠ من طريق حجاج، عن ابن جريج، عن عبد الله بن عبيد بن عمير .. بنحوه.\n(١) استطلاق البطن: كثرة خروج ما فيه، وهو الإسهال. \"النهاية فِي غريب الحديث والأثر\" لابن الأثير ٣/ ١٣٦.\n(٢) عند الطبري فِي \"جامع البيان\" ١٠/ ١١١، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨١: يمشي كبده.\n(٣) رجلًا: زيادة من (ت)، وعند الطبري وابن أبي حاتم: قبل بدل رجلًا.\n(٤) عند الطبري وابن أبي حاتم: من صدره.\n(٥) من (ت).\n(٦) عند الطبري وابن أبي حاتم: الله.","vol":"13","page":292},{"text":"الذي كان ذهب من جوفه من التوراة فأذّن فِي قومه فقال: يَا قوم؛ قد أتاني الله بالتوراة وردّها إليّ! فعلِق بهم (١) يعلمهم، فمكثوا ما شاء الله أن يمكثوا وهو يعلمهم، ثم إن التابوت نزل بعد ذلك وبعد ذهابه منهم، فلما رأوا التابوت عرضوا ما كان فيه على الذي (٢) كان عزيرٌ يعلمهم فوجدوه مثله، فقالوا: والله ما أوتي عزيرٌ هذا إلَّا لأنه ابن الله (٣).\nوقال السدي وابن عباس فِي رواية عمار بن أبي عمار: إنما قالت اليهود هذا؛ لأن العمالقة (٤) ظهرت عليهم فقتلوهم، وأخذوا التوراة، وهرب علماؤهم الذين بقوا ودَفَنُوا كتب التوراة فِي الجبال وغيرها، ولحق عُزير بالجبال والوحش (٥)، وجعل يتعبد فِي رؤوس الجبال ولا يخالط النَّاس ولا ينزل إليهم إلَّا يوم عيد، وجعل يبكي ويقول: يَا رب؛ تركت بني إسرائيل بغير عالِم! فجعل يبكي حتّى سقطت\n_________\n(١) فِي (ت): فطفق به، وهما بمعنى كما فِي \"الصحاح\" للجوهري ٤/ ١٥٢٩، \"القاموس المحيط\" للفيروزآبادي ٣/ ٣٨٦.\n(٢) فِي (ت): ما.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١١، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨١ كلاهما من طريق عطية العوفي، عن ابن عباس .. بنحوه.\nوأورده مختصرًا البغوي فِي \"معالم التنزيل\" ٤/ ٣٧.\n(٤) العمالقة: هم الجبابرة الذين كانوا بالشَّام من بقايا قوم عاد، وهو جمع مفرده عملاق أو عمليق.\n\"الصحاح\" للجوهري ٤/ ١٥٣٣، \"النهاية فِي غريب الحديث والأثر\" لابن الأثير ٣/ ٣٠١.\n(٥) فِي (ت): الوحوش.","vol":"13","page":293},{"text":"أشفار (١) عينيه، فنزل مرًّة إِلَى العيد فلما رجع فإذا (٢) هو بامرأةٍ قد مَثَلَت له عند قبر من تلك القبور؛ تبكي وتقول؛ يَا مطعماه! يَا كاسياه!، فقال لها (٣) عزير: يَا هذِه اتقي الله واصبري واحتسبي؛ أما علمت أن الموت سبيل النَّاس (٤)، وقال لها: ويحك من كان يطعمك ويكسوك قبل هذا الرَّجل -يعني: زوجها الذي كانت تندبه- (٥)، قالت: الله، قال: فإن الله تعالى حي لم يمت!\nقالت: يَا عزير؛ فمن كان يعلّم العلماء قبل بني إسرائيل؟ قال: الله! قالت: فلم تبكي عليهم؛ وقد علمت أن الموت حق، وأن الله حي لا يموت؟\nفلما عرف عزير. أنَّه قد خُصِم ولّى مدبرًا، فقالت له: يَا عزير إنِّي لست بامرأة ولكني الدنيا (٦)، أما أنَّه سينبع لك فِي مصلَّاك عينٌ وتنبت لك شجرة، فكُلْ من ثمرة تلك الشجرة، واشرب من ماء تلك العين، واغتسل وصلّ ركعتين، فإنَّه يأتيك شيخ (٧)، فما أعطاك فخذ منه، فلما أصبح نبعت من مُصَلَّاه عين\n_________\n(١) الأشفار: جمع شُفر، وهي حروف الأجفان التي ينبت عليها الشعر، وهو الهُدب. \"الصحاح\" للجوهري ٢/ ٧٠١.\n(٢) فِي (ت) وعند الطبري وابن أبي حاتم: إذا.\n(٣) من (ت).\n(٤) ما بين القوسين ليس عند الطبري وابن أبي حاتم.\n(٥) لعل هذِه الجملة مفسرة من المؤلف، فليست عند الطبري وابن أبي حاتم.\n(٦) جملة (إنِّي لست بامرأة ولكني الدنيا) ليست عند الطبري وابن أبي حاتم.\n(٧) فِي (ت): شيء، وهو تحريف.","vol":"13","page":294},{"text":"ونبتت شجرة، ففعل ما أمرته به (١)، فجاءه شيخ فقال له: افتح فاك! ففتح فاه، فألقى فيه شيئًا كهيئة الجمرة العظيمة، مجتمعًا كهيئة القوارير ثلاث مرات، ثم قال له: ادخل هذِه العين فامشي فيها حتَّى تبلغ قومك، قال: فدخلها فجعل لا يرفع قدمه إلَّا زِيد فِي علمه، حتَّى انتهى إِلَى قومه (٢)، فرجع إليهم وهو من أعلم النَّاس بهم بالتوراة، فقال: يا بني إسرائيل قد جئتكم بالتوراة! فقالوا: يَا عزير؛ ما كنت كذابًا! فربط على كل إصبع له قلمًا، وكتب بأصابعه كلها، حتَّى كتب التوراة كلها (٣) عن ظهر قلبه، فأحيا لهم التوراة وأحيا لهم السنة، فلما رجع العلماء استخرجوا كتبهم التي دفنوها، فعارضوها بتوراة عزير، فوجدوها مثلها، فقالوا: ما أعطاه الله هذا إلَّا أنَّه (٤) ابنه (٥).\n_________\n(١) ما بين القوسين من (ت).\n(٢) جملة (ثم قال له ..) إِلَى قوله (حتَّى انتهى إِلَى قومه) ليست عند الطبري وابن أبي حاتم.\n(٣) من (ت).\n(٤) فِي (ت): لأنه.\n(٥) أخرج هذِه الرواية الطبري فِي \"جامع البيان\" ١٠/ ١١١ - ١١٢، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ١/ ١٧٨٦ - ١٧٨٢ كلاهما من طريق أَحْمد بن المفضل، عن أسباط، عن السدي .. بنحوه.\nويلاحظ أنّ ثّمة فروقًا بين ما أورده المؤلف هنا، وما هو عند الطبري وابن أبي حاتم، ولعل ذلك يرجع إِلَى أن الثعلبي إنما ساقه من رواية عمار بن أبي عمار عن ابن عباس، لا من سياق السدّي والله أعلم.","vol":"13","page":295},{"text":"وقال الكلبي: إنَّ (بختنصر) لما ظهر علي بني إسرائيل وهدم بيت المقدس وقتل منهم (١) من قرأ التوراة به، كان عزير إذ ذاك غلامًا صغيرًا، فاستصغروه ولم يقتلوه (٢)، ولم يُدرَ أنَّه يقرأ التوراة، فلما تُوفِّي مائة سنة رجعت (٣) بنو إسرائيل إِلَى بيت المقدس وليس منهم (٤) من يقرأ التوراة، وبعث الله تعالى عزيرًا ليجدّد لهم التوراة ويكون لهم آية، أتاهم عزير فقال: أنا عزير، فكذبوه وقالوا: إن كنت كما تزعم عزيرًا؛ فأمل علينا التوراة نكتبها، فكتبها وقال: هذِه التوراة، ثم إن رجلًا قال: إن أبي حدّثني عن جدّي أن التوراة جعلت فِي خابية ثم دفنت فِي (كَرْم)، فانطلقوا معه حتَّى احتفروها وأخرج التوراة، فعارضوها بما كتب لهم عزير، فوجدوها لم يغادر منه (٥) حرفًا ولا آيةً، فعجبوا وقالوا: إن الله تعالى لم يقذف التوراة فِي قلب رجل واحدٍ منّا بعد ما ذهبت من قلوبنا إلَّا لأنه ابنه، فعند ذلك قالت اليهود: عزير ابن الله.\nوأما النصارى فكان شركهم أنَّهم كانوا على دين الإِسلام إحدى وثمانين سنة بعد ما رُفِع عيسى ﵇، يُصَلّون إِلَى القبلة ويصومون رمضان، حتَّى وقع فيما بينهم وبين اليهود حرب، وكان فِي اليهود\n_________\n(١) من (ت).\n(٢) فِي (ت): فاستصغره فلم يقتله.\n(٣) فِي الأصل: فرجعت، والمثبت من (ت).\n(٤) فِي (ت): فيهم.\n(٥) فِي (ت): فلم يجدوه غادر منه.","vol":"13","page":296},{"text":"رجل شجاع يقال له: بولس (١)؛ قتل جملة من أصحاب عيسى ﵇، ثم قال لليهود: إن كان الحق مع عيسى وكفرنا وجحدنا والنار مصيرنا؛ فنحن مغبونون إن دخلوا الجنة ودخلنا النَّار، وإني أحتال فأضلهم حتَّى يدخلوا النَّار (٢)، وكان له فرس يقال له (العُقاب) يقاتل عليها، فعرقب فرسه وأظهر الندامة ووضع على رأسه التُّراب، فقال (٣) له النصارى: من أَنْتَ؟ قال: بولس عدوّكم، فنوديت من السماء ليست لك توبة إلَّا أن تتنصّر، وقد تبت. فأدخلوه الكنيسة، ودخل بيتًا سنة لا يخرج منه ليلًا ولا نهارًا حتَّى تعلّم الإنجيل، ثم خرج وقال: نوديت أن الله قبل توبتك، فصدقوه وأحبوه، ثم مضى إِلَى (بيت الله المقدس) (٤) واستخلف عليهم نسطور وعلّمه أن عيسى ومريم والإله كانوا ثلاثة، ثم توجه إِلَى الروم وعلّمهم (اللاهوت والناسوت) وقال: لم يكن عيسى بإنس فُيؤنّس، ولا بجسم فيجسّم، ولكنه ابن الله، وعلّم رجلًا يقال له: يعقوب ذلك، ثم دعا رجلًا يقال له مَلْكَا، فقال له: إن الإله لم يزل ولا يزال عيسى، فلما استمكن منهم دعا هؤلاء الثلاثة واحدًا واحدًا؛ وقال لكل واحد منهم: أَنْتَ خالصتي، ولقد رأيت عيسى فِي المنام ورضي عني، وقال لكل\n_________\n(١) عند البَغَوِيّ فِي \"معالم التنزيل\" ٤/ ٣٧: بولص.\n(٢) فِي (ت): النَّاس، وهو تحريف.\n(٣) فِي (ت): فقالت.\n(٤) فِي (ت) و\"معالم التنزيل\" للبغوي ٤/ ٣٨: بيت المقدس.","vol":"13","page":297},{"text":"واحد منهم: إنِّي غدًا أذبح نفسي فادع إِلَى نحلتك، ثم دخل المذبح فذبح نفسه وقال: أنا أفعل ذلك لمرضاة عيسى، فلمّا كان يوم الثالث (١) دعا كل واحدٍ منهم النَّاس إِلَى نحلته، فتبع كل واحد طائفةٌ من النَّاس، واقتتلوا واختلفوا إِلَى يومنا هذا، فجميع النصارى من الفرق الثلاث (٢).\n﴿ذَلِكَ﴾ يعني: قول النصارى بأن المسيح ابن الله ﴿قَوْلُهُمْ بِأَفْوَاهِهِمْ﴾ يقولونه بألسنتهم من غير علم.\nقال أهل المعاني: إن الله تعالى لم يذكر قولًا مقرونًا بذكر الأفواه والألسن إلاّ وكان ذلك القول زورًا (٣)، كقوله: ﴿يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ﴾ (٤) وقوله: ﴿يَقُولُونَ بِأَلْسِنَتِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ﴾ (٥) وقوله:\n_________\n(١) فِي (ت) و\"معالم التنزيل\" للبغوي ٤/ ٣٨: ثالثه.\n(٢) انظر \"معاني القرآن\" للفراء ١/ ٤٣٢ - ٤٣٣، \"معالم التنزيل\" للبغوي ٤/ ٣٧ - ٣٨.\n(٣) ذكره البَغَوِيّ فِي \"معالم التنزيل\" ٤/ ٣٨، وابن الجوزي فِي \"زاد المسير\" ٣/ ٤٢٦، والقرطبي فِي \"الجامع لأحكام القرآن\" ٨/ ١١٨، والشوكاني فِي \"فتح القدير\" ٢/ ٤٤٢.\nوذكر نحوه الراغب الأصفهاني فِي \"مفردات ألفاظ القرآن\" (ص ٦٥٠) قال: وكل موضع علّق الله تعالى حكم القول بالفم؛ فإشارة إِلَى الكذب، وتنبيه أن الاعتقاد لا يطابقه ..\nوانظر أَيضًا \"معاني القرآن\" للنحاس ٣/ ٢٠٠، \"تفسير المصابيح\" للوزير المغربي (ل ١٣٨/ أ).\n(٤) آل عمران: ١٦٧.\n(٥) الفتح: ١١.","vol":"13","page":298},{"text":"﴿كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ إِنْ يَقُولُونَ إِلَّا كَذِبًا﴾ (١) (٢).\n﴿يُضَاهِئُونَ﴾ قال ابن عباس ﵄: يشبهون (٣)، وعنه أَيضًا: يحكون (٤).\nوقال مجاهد: يواطئون.\nوقال الحسن: يوافقون (٥).\nوقيل: يمالئون ويعاونون. وفيه لغتان: يضاهئون بالهمز، وهي قراءة عاصم (٦)، ويضاهون بغير همز، وهي قراءة العامة (٧)، يقال: ضاهيته وضاهأته بمعنى واحد (٨).\n﴿قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ﴾ قال قتادة والسدي: ضاهت النصارى\n_________\n(١) الكهف: ٥.\n(٢) وقيل معناه التأكيد، كما قال تعالى: ﴿يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ﴾ وقوله ﴿وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ﴾ وقوله ﴿فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ وَاحِدَةٌ﴾ ومثله كثير. قاله القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١١٨ والشوكاني فِي \"فتح القدير\" ٢/ ٤٤٢.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٢، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨٣ من طريق ابن أبي طلحة، عن ابن عباس .. به.\nوانظر \"تفسير مقاتل\" ٢/ ١٦٧، \"غريب السجستاني\" (ص ٥١٠).\n(٤) ذكره الطبري فِي \"جامع البيان\" ١٠/ ١١٣ ولم ينسبه.\n(٥) انظر \"بحر العلوم\" للسمرقندي ٢/ ٤٥.\n(٦) قال الطبري فِي \"جامع البيان\" ١٠/ ١١٣: وهي لغة ثقيف.\n(٧) انظر القراءتين فِي \"السبعة\" لابن مجاهد (ص ٣١٤)، \"التبصرة\" (ص ٥٢٧)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٢٧٩.\n(٨) انظر \"الحجة\" للفارسي ٤/ ٤٨٧، \"الدر المصون\" للسمين الحلبي ٦/ ٣٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٩٠.","vol":"13","page":299},{"text":"قول اليهودي من قبل، فقالت النصارى: المسيح ابن الله؛ كما قالت اليهود: عزير ابن الله (١).\nوقال مجاهد: يضاهون قول المشركين حين قالوا: اللات والعزى ومناة بنات الله (٢).\nوقال الحسن (٣): شبّه كفرهم بكفر الذين مضوا من الأمم الكافرة، وكذلك قال لمشركي العرب حين حكى عنهم ﴿وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَا آيَةٌ﴾ ثم قال ﴿كَذَلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ مِثْلَ قَوْلِهِمْ تَشَابَهَتْ قُلُوبُهُمْ﴾ (٤) (٥).\n_________\n(١) عزاه فِي السيوطي فِي \"الدر المنثور\" ٣/ ٤١٥ لابن المنذر وابن أبي حاتم وأبي الشيخ عن قتادة.\nوقد أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٢، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٨٣ من طريق سعيد بن أبي عروبة، عن قتادة .. به.\nوذكره ابن الجوزي فِي \"زاد المسير\" ٣/ ٤٢٥.\nوأثر السدي أخرجه الطبري أَيضًا فِي \"جامع البيان\" ١٠/ ١١٢ من طريق أسباط، عن السدي .. به.\nواختار هذا القول مقاتل فِي \"تفسيره\" ٢/ ١٦٧، والطبري فِي \"جامع البيان\" ١٠/ ١١٢.\n(٢) انظر \"معاني القرآن\" للفراء ١/ ٤٣٣، \"معالم التنزيل\" للبغوي ٤/ ٣٨.\nوذكر نحوه الماوردي فِي \"النكت والعيون\" ٢/ ٣٥٣ وعزاه لابن عباس وقتادة، وعزاه ابن الجوزي ٣/ ٤٢٥، لابن عباس، وحكى نحوه الطبري فِي \"جامع البيان\" ١٠/ ١١٣، \"الوزير المغربي\" (ل ١٣٨/ أ) ولم ينسبه.\n(٣) فِي (ت): الحسين.\n(٤) البقرة: ١١٨.\n(٥) \"معالم التنزيل\" للبغوي ٤/ ٣٨.","vol":"13","page":300},{"text":"وقال القتيبي: يريد أن من كان فِي عصر النَّبِيّ - ﷺ - من اليهود والنصارى يقولون ما قاله أوّلوهم (١).\n﴿قَاتَلَهُمُ اللَّهُ﴾ قال ابن عباس - ﵄ -: لعنهم الله، وكل شيء فِي القرآن قُتِل فهو لعن (٢).\nومثله (٣) قول أَبان بن تغلب؛ وأنشد (٤):\nقَاتَلَهَا الله تَلْحَاني وَقَدْ عَلِمَتْ ... أَنِّي لِنَفسي إفْسَادي وإصْلَاحِي\nوقال ابن جريج: قاتلهم الله؛ أي: قتلهم الله بمعنى التعجب (٥).\n_________\n(١) \"غريب الحديث\" لابن قتيبة (ص ١٨٤)، \"بحر العلوم\" للسمرقندي ٢/ ٤٥.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤١٥ لابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٣ من طريق ابن أبي طلحة، عن ابن عباس .. به.\nوأخرج نحوه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨٣ من طريق الضحاك، عن ابن عباس، دون قوله: وكل شيء فِي القرآن قتل فهو لعن.\nوانظر \"تفسير مقاتل\" ٢/ ١٦٧، \"غريب السجستاني\" (ص ٣٧٤)، \"تفسير المصابيح\" (ل ١٣٨/ أ).\n(٣) فِي (ت): ومنه.\n(٤) البيت فِي \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١١٩، \"البحر المحيط\" لأبي حيان ٥/ ٣٣، وعزاه الماوردي فِي \"النكت والعيون\" ٢/ ٣٥٣ لعبيد بن الأبرص.\n(٥) أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٣ من طريق حجاج، عن ابن جريج قوله: قاتلهم الله، يعني: النصارى، كلمة من كلام العرب. أي أن العرب تقولها =","vol":"13","page":301},{"text":"﴿أَنَّى يُؤْفَكُونَ﴾، أي: يكذبون ويصرفون عن الحقّ بعد قيام الدلالة عليه (١).\n\n<span data-type=\"title\" id=toc-1638>٣١ </span>- قوله تعالى: ﴿اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ﴾.\nقال الضحاك: والأحبار العلماء، واحدهم حَبْر وحِبْر -بكسر الحاء وفتحها؛ والكسر أجود (٢)، وكان يونس الجرمي يزعم أنَّه لم\n_________\n= ولا تريد بها معنى القتل، كقولهم: تربت يداك.\nوذكر هذا المعنى أَيضًا أبو عبيدة فِي \"مجاز القرآن\" ١/ ٢٥٦، وابن قتيبة فِي \"مشكل إعراب القرآن\" (ص ٢٧٥) حيث عدّها من الدعاء على جهة الذم ولا يراد بها الوقوع.\nوتعقبه ابن فارس فِي \"الصاحبي\" (ص ٢٠٥) حيث قال: لا يجوز لأحد أن يطلق فيما ذكره الله أنَّه دعاء لا يراد به الوقوع، بل هو دعاء عليهم، أراد الله وقوعه بهم، فكان كما أراد؛ لأنهم قتلوا وأهلكوا وقوتلوا ولعنوا ..\nونقل القرطبي فِي \"الجامع لأحكام القرآن\" ٨/ ١١٩ عن النقاش أن أصل قاتل الله الدعاء، ثم كثر فِي استعمالهم حتَّى قالوه على التعجب فِي الخير والشرّ، وهم لا يريدون الدعاء، وأنشد الأصمعيّ:\nياقاتل الله ليلى كيف تعجبني ... وأُخبِر النَّاس أني لا أباليها\nوانظر أَيضًا ما قاله الطبري فِي \"جامع البيان\" ١٠/ ١١٣.\n(١) انظر \"غريب السجستاني\" (ص ٥١٠، ٩٠)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧٩) وفيه: الإفك: كل مصروف عن وجهه الذي يحق أن يكون عليه ..\nوفي \"اللغات\" لابن عباس (ص ٣٨): وكل إفك فِي القرآن فهو كذب بلغة قريش.\n(٢) قال الرَّازيّ فِي \"مختار الصحاح\" (حبر) (ص ٥١): الحَبْرُ، بالكسر والفتح، واحد أحْبارِ اليهود، والكسر أفصح؛ لأنه يُجمع على أفعال دون فعول، وقال الفرّاء: هو بالكسر، وقال أبو عبيد: هو بالفتح: وقال الأصمعيّ: لا أدري أهو =","vol":"13","page":302},{"text":"يسمع فيه إلَّا بكسر الحاء ويحتجّ بقول النَّاس: هذا مداد حِبر. يريدون مداد عالِم (١).\nوالرهبان من النصارى أصحاب الصوامع وأهل الاجتهاد فِي دينهم، يقال: واهب ورُهبان مثل فارس وفُرْسان، وأصله من الرهبة وهي الخوف؛ كأنهم يخافون الله (٢).\n﴿أَرْبَابًا﴾ سادةً ﴿مِنْ دُونِ اللَّهِ﴾ يطيعونهم فِي معاصي الله.\n[١٤٢٥] أخبرنا عبد الله بن حامد بن محمَّد الوزان (٣)، قال: أنا أَحْمد بن جعفر بن محمَّد بن عبيد الله المنادي (٤)، قال: نا أبو الفضل أَحْمد بن ملاعب بن حيان المخرّمي (٥)، قال: نا أبو غسان مالك بن إسماعيل النهدي (٦)،\n_________\n= بالكسر أو بالفتح، وكعب الحِبر بالكسر منسوب إِلَى الحبر الذي يُكتب به لأنه كان صاحب كتب.\nوانظر أَيضًا \"الصحاح\" للجوهري، \"لسان العرب\" لابن منظور (حبر).\n(١) انظر \"جامع البيان\" للطبري ١٠/ ١١٣ - ١١٤، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٢١٥)، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١١٩.\n(٢) انظر \"لسان العرب\" لابن منظور (رهب).\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ثِقَة، أمين، ثبت، صدوق، حجة فيما يرويه.\n(٥) فِي الأصل: المخزومي، والمثبت من (ت) ومصادر الترجمة.\nوهو الإِمام المحدث الحافظ أَحْمد بن ملاعب المخرمي، ثِقَة.\n(٦) سبط حماد بن أبي سليمان، ثِقَة متقن، صحيح الكتاب، عابد، مات سنة (٢١٧ هـ).\nانظر: \"معرفة الثِّقات\" للعجلي ٢/ ٢٥٩، \"تهذيب الكمال\" ٢٧/ ٨٦، \"التقريب\" (٦٤٦٤).","vol":"13","page":303},{"text":"نا عبد السلام بن حرب الملاّئي (١)، نا عَفيف (٢) بن أعين من أهل الجزيرة، عن مصعب بن سعد (٣)، عن عدي بن حاتم - ﵁ - (٤) قال: أتيت رسول الله - ﷺ - وفي عُنُقي صليب من ذهب، فقال لي: \"يَا عدي؛ اطرح هذا الوثن من عُنُقك\"، قال: فطرحته، ثم انتهيت إليه وهو يقرأ من سورة (براءة)، قرأ هذا الآية ﴿اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّه﴾ \" حتَّى فرغ منها، فقلت له: إنَّا لسنا نعبدهم، فقال: \"أليس يحرمون ما أحل الله فتحرّمونه، ويحلّون ما حرّم الله فتستحلونه (٥)؟ \" فقلت: بلى؛ قال: \"فتلك عبادتهم\" (٦).\n_________\n(١) عبد السلام بن حرب بن سلم النهدي -بالنُّون- الملائي -بضم الميم وتخفيف اللام- أبو بكر الكُوفيّ، أصله بصري، ثِقَة حافظ له مناكير. مات سنة (١٨٧ هـ).\nانظر: \"التاريخ الكبير\" ٦/ ٦٦، \"تهذيب الكمال\" ٦/ ٢٨٢، \"التقريب\" (٤٠٩٥).\n(٢) فِي حاشية الأصل: فِي نسخة: غضيف، وفي أكثر المصادر (غطيف).\nوهو غطيف بن أعين الشَّيبانِيّ الجزري، ويقال بالضاد المعجمة، ذكره ابن حبان فِي \"الثِّقات\"، وقال الترمذي: وغضيف ليس بمعروف فِي الحديث، وضعفه الدارقطني، والحافظ.\nانظر: \"الثِّقات\" لابن حبان ٧/ ٣١١، \"تهذيب الكمال\" ٢٣/ ١١٧، \"التقريب\" (٥٣٩٩).\n(٣) ابن أبي وقَّاص الزهري، أبو زرارة المدنِيُّ، ثِقَة.\n(٤) ابن عبد الله بن سعد الطَّائيّ، الصحابي، الجليل.\n(٥) فِي (ت): فتحلونه.\n(٦) [١٤٢٥] الحكم على الإسناد:\nضعيف؛ الأصل غطيف.\nسنده ضعيف؛ فإن حبيبا مدلّس وقد عنعن، وأبا البختري لم يسمع من حذيفة كما فِي \"جامع التحصيل\" للعلائي (ص ١٨٣). =","vol":"13","page":304},{"text":"[١٤٢٦] وأخبرنا عبد الله بن حامد (١)، قال: أنا أَحْمد (٢) بن محمَّد (٣)، نا نصر بن محمَّد بن الحارث (٤)، نا هنّاد بن السري (٥)،\n_________\n= التخريج:\nعزاه السيوطي فِي \"الدر المنثور\" ٣/ ٤١٥ لابن سعد وعبد بن حميد والترمذي وابن المنذر وابن أبي حاتم والطبراني وأبي الشيخ وابن مردويه والبيهقي.\nوقد أخرجه البخاري فِي \"التاريخ الكبير\" ٧/ ١٠٦، والطبري فِي \"جامع البيان\" ١٠/ ١١٤، والطبراني فِي \"المعجم الكبير\" ١٧/ ٩٢ (٢١٨) ومن طريقه المزي فِي \"تهذيب الكمال\" ٢٣/ ١١٨ من طريق أبي غسان مالك بن إسماعيل .. به.\nوأخرجه الترمذي فِي التفسير باب ومن سورة التوبة (٣٠٩٥)، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨٤، والطبراني فِي \"المعجم الكبير\" ١٧/ ٩٢ (٢١٨)، والنحاس فِي \"معاني القرآن\" ٣/ ٢٠٢ والبيهقي \"السنن الكبرى\" ١٠/ ١١٦، والواحدي فِي \"الوسيط\" ٢/ ٤٩٠ من طرق عن عبد السلام بن حرب .. بنحوه.\nقال الترمذي: هذا حديث غريب، لا نعرفه إلَّا من حديث عبد السلام بن حرب، وغُطيف بن أعين ليس بمعروف فِي الحديث. وكذا فِي \"تحفة الأشراف\" للمزي ٧/ ٢٨٤.\nوفي النسخة الحجرية لـ \"سنن الترمذي\" ٤/ ١١٧: هذا حديث حسن غريب .. فالحديث ضعيف لما تقدم من حال غطيف بن أعين.\nوقد حسن إسناده الشيخ الألباني في \"غاية المرام\" (ص ٢٠)! !\nوقد أخرج الطبري له شاهدًا فِي \"جامع البيان\" ١٤/ ٢١١ - ١٦٦٣٤ من طريق حبيب بن أبي ثابت، عن أبي البختري، عن حذيفة موقوفًا .. بمعناه.\n(١) لم يذكر بجرح أو تعديل.\n(٢) فِي (ت): حامد، وهو تحريف.\n(٣) أبو حامد بن الشرقي، ثِقَة، مأمون.\n(٤) لم أجده.\n(٥) أبو السري الكُوفيّ، ثِقَة.","vol":"13","page":305},{"text":"نا أبو الأحوص (١)، عن عطاء (٢)، عن أبي البختري (٣) فِي قول الله ﷿: ﴿اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّه﴾ قال: \"أما إنهم لم يُصلّوا لهم، ولو أمروهم أن يعبدوهم من دون الله ما أطاعوهم، ولكنهم أمروهم فجعلوا حلال الله حرامه وحرامه حلاله فأطاعوهم فكانت تلك الربوبية\" (٤).\nوقال الرَّبيع: قلت لأبي العالية كيف كانت تلك الربوبية فِي بني إسرائيل؟ قال: كانت الربوبية أنَّهم وجدوا فِي كتاب الله ما أُمِروا به\n_________\n(١) سلام بن سليم الحنفي، ثِقَة متقن صاحب حديث.\n(٢) ابن السائب أبو محمَّد ويقال أبو السائب الثَّقَفيّ الكُوفيّ، صدوق اختلط.\n(٣) سعيد بن فيروز أبو البَختري -بفتح الموحدة والمثناة بينهما معجمة- بن أبي عمران الطَّائيّ مولاهم، الكُوفيّ، ثِقَة ثبت، فيه تشيع قليل كثير الإرسال. مات سنة (٨٣ هـ).\nانظر: \"الجرح والتعديل\" ٤/ ٥٤، \"تهذيب الكمال\" ٤/ ٦٥، \"التقريب\" (٢٣٩٣).\n(٤) [١٤٢٦] الحكم على الإسناد:\nضعيف. فيه من لم أجده.\nالتخريج:\nأخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٥ من طريق جرير وابن فضيل، عن عطاء .. بمعناه.\nوإسناد الطبري ضعيف؛ لأنه من رواية جرير وابن فضيل عن عطاء وروايتهما عنه بعد الاختلاط.\nوأخرجه الطبري أَيضًا فِي \"جامع البيان\" ١٠/ ١١٤ - ١١٥ من طرق عن أبي البختري، عن حذيفة موقوفًا .. بمعناه.","vol":"13","page":306},{"text":"وما نُهُوا عنه؛ فقالوا: لن يسبق أحبارنا بشيء منه (١)، فما أمرونا به ائتمرنا، وما نهونا عنه انتهينا لقولهم، فاستنصحوا الرجال ونبذوا كتاب الله وراء ظهورهم (٢).\nوقال أهل المعاني: معناه: اتخذوا أحبارهم ورهبانهم كالأرباب؛ حيث أطاعوهم فِي كل شيء، كقوله ﴿قَالَ انْفُخُوا حَتَّى إِذَا جَعَلَهُ نَارًا﴾ (٣)، أي كالنار (٤).\nقال عبد الله بن المبارك:\nوَهَل بَدَّلَ الدِّيْنَ إلَّا المُلُوك ... وأَحْبَارُ سُوء وَرُهْبَانُها\nقوله تعالى: ﴿وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَهًا وَاحِدًا لَا إِلَهَ إِلَّا هُوَ سُبْحَانَهُ﴾ نزّه نفسه ﴿عَمَّا يُشْرِكُونَ﴾ القراءة بالياء، وقرأ ابن أبي إسحاق بالتاء (٥).\n_________\n(١) من (ت)، ووقع فِي \"جامع البيان\" للطبري ١٠/ ١١٠: لم يسبوا أحبارنا بشيء مضى. قال الأستاذ محمود شاكر: ولا أدري ما هي، ولكني أثبتها كما جاءت، فلعل أحدًا يجد الخبر فِي مكان آخر فيصححه قلت: فلعل صوابه ما هنا، ولله الحمد.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٥ من طريق أبي جعفر الرَّازيّ، عن الرَّبيع بن أنس .. بنحوه\n(٣) الكهف: ٩٦.\n(٤) لم أهتد إليه فِي كتب المعاني، وقد ذكر هذا المعنى أبو الليث السمرقندي فِي \"بحر العلوم\" ٢/ ٤٥.\n(٥) \"شواذ القراءة\" للكرماني (ل ٩٩/ ب) ونسبها ليحيى وإبراهيم.","vol":"13","page":307},{"text":"<span data-type=\"title\" id=toc-1639>٣٢ </span>- قوله تعالى: ﴿يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ﴾\nأي: يبطلوا دين الله بألسنتهم بتكذيبهم إياه (١) وإعراضهم عنه (٢).\nوقال الكلبي: أي يردون القرآن بألسنتهم تكذيبًا له (٣).\nوقال ابن عباس - ﵁ -: يريد اليهود والنصارى أن يلزموا (٤) توحيد الرحمن المخلوقين الذين لا يليق بهم الربوبية.\nوقال الضحاك: يريدون أن يَهلِك مُحَمَّدٌ وأصحابه ولا يعبد الله بالإِسلام (٥).\n﴿وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ﴾؛ أن يعلن (٦) دينه ويظهر كلمته ويتم الحق الذي بعث به رسوله (٧) ﴿وَلَوْ كَرِهَ الْكَافِرُونَ﴾ وإنما دخلت إلَّا\n_________\n(١) فِي الأصل: إياهم، والمثبت من (ت).\n(٢) انظر: \"جامع البيان\" للطبري ١٠/ ١١٦، \"معالم التنزيل\" للبغوي ٤/ ٣٩.\nقال الوزير المغربي فِي \"المصابيح\" (ل ١٣٨/ ب): ولما وقعت الكناية عن حجج الله بالنور سميت معارضتهم له بالإطفاء، فأضيف ذلك إِلَى الأفواه دون الألسنة؛ لأن الإطفاء بالأفواه وهو النفخ، وهذا من عجيب البيان مع ما فيه من تصغير شأنهم وتضعيف كيدهم؛ لأن النفخ إنما يؤثر فِي الأنوار الضعيفة دون الأقباس العظيمة وبالله التوفيق.\n(٣) \"معالم التنزيل\" للبغوي ٤/ ٣٩، وعزا ابن الجوزي فِي \"زاد المسير\" ٣/ ٤٢٦ تفسير النور بالقرآن والإِسلام إِلَى الحسن وقتادة.\n(٤) فِي الأصل: (إن لم) وهو خطأ، والتصويب من (ت).\n(٥) أخرجه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨٥ من طريق جويبر، عن الضحاك .. به.\n(٦) فِي (ت) و\"معالم التنزيل\" للبغوي ٤/ ٣٩: أي يعلي.\n(٧) انظر \"جامع البيان\" للطبري ١٠/ ١١٦، \"معالم التنزيل\" للبغوي ٤/ ٣٩.","vol":"13","page":308},{"text":"لأن فِي أبيت طرفًا من الجحد، ألا ترى أنّ قولك أبيت أن أفعل كقولك لم أفعل (١)، ولما فيه من الحذف تقديره: ويأبى الله كل شيء إلَّا أن يتمّ نُورَه (٢).\nكما قال الشاعر (٣):\nوهَلْ لي أُمٌّ غَيرُها إنْ تَرَكْتُها ... أَبَى الله إلَّا أَنْ أَكُونَ له ابنمَا (٤)\n* * *\n_________\n(١) هذا قول الفراء فِي \"معاني القرآن\" ١/ ٤٣٣، واستحسنه النحاس فِي \"إعراب القرآن\" ٢/ ٢١١.\n(٢) ذكر هذا التوجيه الزجاج فِي \"معاني القرآن\" ٢/ ٤٤٤، ولم يرتض الزجاج فِي \"معاني القرآن\" قول الفراء!\nوانتصر لما قاله الزجاج فِي \"معاني القرآن\" ابن أبي العز الهمداني فِي \"إعراب القرآن\" ٢/ ٤٦٢.\nوارتضى بعضهم الجمع بين القولين كما صنع المؤلف، ومنهم مكّيّ فِي \"مشكل إعراب القرآن\" ١/ ٣٢٧، والعكبري فِي \"إملاء ما من به الرحمن\" ٢/ ١٤، والسمين الحلبي فِي \"الدر المصون\" ٦/ ٤٠ - ٤١.\n(٣) البيت للمتلمّس من قصيدة له يرد فيها على من عيّر أمّه فِي \"ديوانه\" (ص ٣٠)، \"الأصمعيات\" للأصمعي (ص ٣٤٥)، \"خزانة الأدب\" للبغدادي ١٠/ ٥٨، \"المقتضب\" للمبرد ٢/ ٩٣، وبلا نسبة فِي \"معاني القرآن\" للفراء ١/ ٤٣٣، \"الخصائص\" لابن جني ٢/ ١٨٢، \"سر صناعة الإعراب\" لابن جني ١/ ١١٥، \"إعراب القرآن\" للنحاس ٢/ ٢١١، \"شرح المفصل\" ٩/ ١٣٣، \"المنصف\" ١/ ٥٨، والشاهد منه: وقوع (إلَّا) بعد (أبى) لكون الإباء متضمنًا معنى النفي.\n(٤) فِي حاشية الأصل: صوابه: أن أكون لها ابنا، وهو كذلك فِي (ت).","vol":"13","page":309},{"text":"<span data-type=\"title\" id=toc-1640>٣٣ </span>- قوله تعالى: ﴿هُوَ الَّذِي﴾\nيعني الذي يأبى إلَّا إتمام دينه ﴿أَرْسَلَ رَسُولَهُ﴾ محمدًا -ﷺ- ﴿بِالْهُدَى﴾ قال ابن عباس: بالقرآن (١)، وقيل: ببيان فرائضه على خلقه (٢) ﴿وَدِينِ الْحَقِّ﴾ وهو الإِسلام ﴿لِيُظْهِرَهُ﴾ ليعليه (٣) وينصره ويظفره ﴿عَلَى الدِّينِ كُلِّهِ﴾ على سائر الملل كلها ﴿وَلَوْ كَرِهَ الْمُشْرِكُونَ﴾ واختلف العلماء فِي معنى هذِه الآية.\nفقال ابن عباس - ﵁ -: الهاء عائدة إِلَى الرسول - ﷺيعني: ليعلمه شرائع الدين كلها، فيظهره عليها حتَّى لا يخفى عليه منها شيء (٤).\nوقال آخرون: الهاء راجعة إِلَى تمام (٥) دين الحق (٦).\n_________\n(١) \"معالم التنزيل\" ٤/ ٣٩، \"زاد المسير\" لابن الجوزي ٣/ ٤٢٧.\n(٢) المصدرين السابقين.\n(٣) فِي (ت): ليعلنه.\n(٤) عزاه السيوطي فِي \"الدر المنثور\" ٣/ ٤١٦ لابن مردويه والبيهقي فحسب.\nوقد أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٧، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨٦، والبيهقي فِي \"السنن الكبرى\" ٩/ ١٨٢ من طريق ابن أبي طلحة، عن ابن عباس .. به.\nوذكره البَغَوِيّ فِي \"معالم التنزيل\" ٤/ ٤٠، والماوردي فِي \"النكت والعيون\" ٢/ ٣٥٦، والقرطبي فِي \"الجامع لأحكام القرآن\" ٨/ ١٢١.\n(٥) ساقطة من (ت).\n(٦) أورده البَغَوِيّ في \"معالم التنزيل\" ٤/ ٤٠، وابن الجوزي فِي \"زاد المسير\" ٣/ ٤٢٧، والقرطبي فِي \"الجامع لأحكام القرآن\" ٨/ ١٢١، والشوكاني فِي \"فتح القدير\" ٢/ ٤٤٥.","vol":"13","page":310},{"text":"وقال أبو هريرة والضَّحَاك: ذلك عند خروج عيسى بن مريم ﵉؛ إذا خرج اتبعه أهل كل دين، وتصير الملل كلها واحدة، فلا يبقى أهل دين إلَّا دخل فِي الإِسلام أو (١) أدى الجزية إِلَى المسلمين (٢).\nوقال السدي: ذلك عند خروج المهدي ولا يبقى أحد إلَّا دخل فِي المسلمين أو (٣) أدى الخراج (٤).\nوقال الكلبي: لا يبقى دين إلَّا ظهر عليه الإِسلام، وسيكون ذلك ولم يكن بعد، ولا تقوم الساعة حتَّى يكون ذلك (٥).\nقال المقداد بن الأسود - ﵁ -: سمعت رسول الله - ﷺ - يقول: \"لا (٦) يبقى على ظهر الأرض بيت وبرٍ ولا مدر إلَّا أدخله الله كلمة\n_________\n(١) فِي (ت): (و).\n(٢) ذكره السيوطي فِي \"الدر المنثور\" ٣/ ٤١٧ عن أبي هريرة مختصرًا، وعزاه لعبد بن حميد وأبي الشيخ.\nوقد أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٦ مختصرًا.\nأما أثر الضحاك فلم أجد من أسنده، ولكن ذكره بنحوه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨٦ بقوله: وروي عن الضحاك أنَّه قال: يظهر الإِسلام على الدين، كل دين.\nوانظر \"معالم التنزيل\" للبغوي ٤/ ٤٠، \"المحرر الوجيز\" لابن عطية ٣/ ٢٦، \"زاد المسير\" لابن الجوزي ٣/ ٤٢٧ - ٤٢٨.\n(٣) فِي (ت): (و).\n(٤) ذكره ابن الجوزي فِي \"زاد المسير\" ٣/ ٤٢٨، وأبو حيان فِي \"البحر المحيط\" ٥/ ٣٤.\n(٥) لم أجده.\n(٦) فِي (ت): لن.","vol":"13","page":311},{"text":"الإِسلام، إما بِعِزّ عزيز، وإما بذلّ ذليل، إما يعزّهم يجعلهم من أهله فيعزوا به، وإما يذلهم فيدينون له\" (١).\n[١٤٢٧] أخبرنا أبو القاسم الحسن بن محمَّد بن الحسن بن حبيب الكجي (٢) (قال: حدثنا أبو جعفر محمَّد بن سليمان بن منصور (٣)، حدثنا أبو مسلم إبراهيم بن عبد الله الكجي (٤) قال) (٥) نَّا أبو عاصم\n_________\n(١) أخرجه أَحْمد فِي \"المسند\" ٦/ ٤ (٢٣٨١٤)، وابن مندة فِي \"الإيمان\" ٢/ ٩٨١، وابن حبان فِي \"صحيحه\" كما فِي \"الإحسان\" ١٥/ ٩١، والطبراني فِي \"المعجم الكبير\" ٢٠/ ٢٥٤ (٦٠١)، وفي \"مسند الشاميين\" ١/ ٣٢٤، الحاكم فِي \"المستدرك\" ٤/ ٤٣٠، والبيهقي فِي \"السنن الكبرى\" ٩/ ١٨١ من طرق عن ابن جابر، عن سليم بن عامر، عن المقداد بن السود .. بنحوه.\nولفظ الطبراني فِي آخره: \"وإما يذلهم فيؤدوا الجزية\".\nووقع فِي المطبوع من المستدرك: \"فلا يدينوا لها\" وهو تحريف.\nقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي.\nوله شاهد من حديث تميم الداري - ﵁ - أخرجه أَحْمد فِي \"المسند\" ٤/ ١٠٣ (١٦٩٥٧)، والطبراني فِي \"المعجم الكبير\" ٢/ ٥٨ (١٢٨٠)، والحاكم فِي \"المستدرك\" ٤/ ٤٧٧، والبيهقي فِي \"السنن الكبرى\" ٩/ ١٨١ بنحو حديث المقداد.\nوصححه الحاكم على شرط الشيخين، ووافقه الذهبي.\n(٢) الكجي: بفتح الكاف والجيم المشددة، نسبة إِلَى الكج وهو الجص. \"الأنساب\" للسمعاني ١١/ ٥٠. تكلم فيه الحاكم.\n(٣) مذكر الكرامية، روى عنه الحاكم ولم يرضه.\n(٤) شيخ، إمام، حافظ، وثقه الدارقطني وغيره.\n(٥) ما بين القوسين من (ت).","vol":"13","page":312},{"text":"النَّبِيل (١)، نا عبد الحميد -هو ابن جعفر (٢) -، عن سويد أو الأسود بن العلاء (٣)، عن أبي سلمة (٤)، عن عائشة - ﵂ - قالت: قال رسول الله - ﷺ -: \"لا يذهب الليل والنهار حتَّى تُعبد اللات والعزى\" قالت: قلت: يَا رسول الله؛ ما كنت أظن أن يكون ذلك بعد ما أنزل الله تعالى على رسوله ﴿هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ (٣٣)﴾ قال: \"يكون ذلك ما شاء الله، ثم يبعث الله ريحًا طيبة؛ فيقبض من كان فِي قلبه مثقال ذرةٍ من خير، ثم يبقى من لا خير فيه، ويرجع النَّاس إِلَى دين آبائهم\" (٥).\n_________\n(١) الضحاك بن مخلد الشَّيبانِيّ، ثِقَة، ثبت.\n(٢) عبد الحميد بن جعفر بن عبد الله بن الحكم بن رافع الأَنْصَارِيّ، صدوق رمي بالقدر وربما وهم.\n(٣) الأسود بن العلاء بن جارية -بالجيم- الثَّقَفيّ، ويقال له سويد، ثِقَة وثقه النَّسائيّ، والحافظ، وقال أبو زرعة: روى له مسلم والنَّسائيّ.\nانظر: \"الجرح والتعديل\" ٢/ ٢٩٣، \"تهذيب الكمال\" ١/ ٢٩٧، \"التقريب\" (٥١٠).\n(٤) ابن عبد الرحمن بن عوف الزهري المدنِيُّ، ثِقَة مكثر.\n(٥) [١٤٢٧] الحكم على الإسناد:\nفيه شيخ المصنف وشيخ شيخه تكلم فيهما الحاكم، والحديث صحيح كما سيأتي.\nالتخريج:\nوقد أخرجه من طريق المصنِّف البَغَوِيّ فِي \"معالم التنزيل\" ٤/ ٤٠.\nوأخرجه الحاكم فِي \"المستدرك\" ٤/ ٥٤٩ من طريق محمَّد بن يعقوب، عن إبراهيم بن عبد الله السعدي، عن أبي عاصم .. به.\nوأخرجه أَيضًا ٤/ ٤٤٧ من طريق أبي قلابة، عن أبي عاصم .. به. =","vol":"13","page":313},{"text":"وقال الحسين بن الفضل: معناه ليظهره على الأديان كلها بالحجج الواضحة والبراهين اللائحة، فتكون حُجة هذا الدين أقوى (١).\nوقال أَيضًا: قد فعل الله ذلك، ونجزت هذِه العِدة لقوله (٢) تعالى ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ (٣) الآية.\nوقال بعضهم: هو أن يظهر الإِسلام فِي كل موضع؛ بأن لا يجري على أهله صغار أيّ موضع كانوا، فلا تؤخذ منهم جزية كما تؤخذ من أهل الذمّة.\nوقيل معناه: ليظهره على الأديان التي حول النَّبِيّ - ﷺ - ويقاتلونه على الدين، فيظهره على دينهم ويغلبهم فِي ذلك المكان (٤).\nوقيل: هو جريان حكمنا (٥) عليهم والله أعلم.\n* * *\n_________\n= وأخرجه مسلم فِي الفتن باب لا تقوم الساعة حتَّى تعبد دوس ذا الخلصة (٢٩٠٧) ومن طريقه البَغَوِيّ فِي \"شرح السنة\" ١٥/ ٩١ - ٩٢، وأبو يعلى فِي \"مسنده\" ٨/ ٤٧، والبيهقي فِي \"السنن الكبرى\" ٩/ ١٨١ كلهم من طرق عن عبد الحميد بن جعفر .. به.\n(١) ذكره الماوردي فِي \"النكت والعيون\" ٢/ ٣٥٦ وقال: وهذا قول كثير من العلماء، والبغوي ٤/ ٤٠، وابن الجوزي فِي \"زاد المسير\" ٣/ ٤٢٨، والواحدي فِي \"الوسيط\" ٢/ ٤٩١ وعزاه لأهل المعاني.\n(٢) فِي (ت): بقوله.\n(٣) المائدة: ٣.\n(٤) انظر \"معالم التنزيل\" للبغوي ٤/ ٤٠.\n(٥) فِي (ت): كلمتنا.","vol":"13","page":314},{"text":"<span data-type=\"title\" id=toc-1641>٣٤ </span>- وقوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّ كَثِيرًا مِنَ الْأَحْبَارِ وَالرُّهْبَانِ﴾\n[يعني العلماء والقراء من أهل الكتاب] (١) ﴿لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ﴾ يقول يأخذون الرشى فِي أحكامهم، ويحرفون كتاب الله، ويكتبون بأيديهم كتبًا يقولون هذِه من عند الله ويأخذون بها ثمنًا قليلًا من سفلتهم (٢)، وهي المآكل التي كانوا يصيبونها منهم على تكذيبهم محمدًا -ﷺ-، ولو آمنوا به لذهبت عنهم تلك المآكل (٣).\n﴿وَيَصُدُّونَ﴾ ويصرفون النَّاس ويمنعونهم ﴿عَنْ سَبِيلِ اللَّهِ﴾ دين الله ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ﴾ يعني: ويأكلها أَيضًا بالباطل الذين يكنزون الذهب والفضة (٤).\n[١٤٢٨] سمعت أَبا القاسم الحسن (٥) بن محمَّد بن جعفر السدوسي (٦)، يقول: سمعت أَبا الحسين المظفر بن محمَّد بن غالب الهمذاني (٧)، يقول: سمعت إبراهيم بن محمَّد بن عرفة الأَزدِيّ نفطويه (٨) يقول: سُمّي ذهبًا لأنه يذهب ولا يبقى، وسميت فضَّة\n_________\n(١) ما بين المعقوفين ساقط من الأصل، وأثبته من (ت).\n(٢) \"جامع البيان\" ١٠/ ١١٧ بنصه.\n(٣) انظر \"معالم التنزيل\" للبغوي ٤/ ٤١.\n(٤) انظر \"جامع البيان\" للطبري ١٠/ ١١٧.\n(٥) فِي الأصل: إبراهيم، وهو خطأ، والتصويب من بقية النسخ.\n(٦) الحبيبي، قيل: كذبه الحاكم.\n(٧) لم أجده.\n(٨) صدوق.","vol":"13","page":315},{"text":"لأنها تنفضَّ؛ أي تتفرّق فلا تبقى، وحسبك بالاسمين دلالة على فنائهما، وأنه لا بقاء لهما (١).\nاختلف العلماء فِي معنى الكنز:\n[١٤٢٩] فأخبرنا (٢) عبد الله بن حامد بن محمَّد (٣)، أنا أَحْمد بن محمَّد بن إبراهيم (٤)، نا محمَّد بن نصر (٥)، نا إسحاق (٦)، أنا المعتمر (٧)، عن عبيد الله (٨) عن نافع (٩)، عن ابن عمر - ﵄ - قال:\n_________\n(١) [١٤٢٨] الحكم على الإسناد:\nشيخ المصنف متهم بالكذب، وفيه من لم أجده.\nولم أجده عند غير المصنف.\n(٢) فِي (ت): حدثنا.\n(٣) الوزان، لم يذكر بجرح أو تعديل.\n(٤) أَحْمد بن محمَّد بن إبراهيم بن حازم، أبو يحيى السمرقندي الكرابيسي، عن محمَّد بن نصر المروزي، وابن خزيمة وعنه الإدريسي، وقال: اتهم إكثاره عن ابن نصر، ورأيت خط محمَّد بن نصر له بالإجازة بما صح عنده عنه، عدّه ابن حجر فِي المرتبة الأولى من المدلسين.\nانظر: \"ميزان الاعتدال\" ١٩/ ١٢٩، \"لسان الميزان\" ١/ ٢٥١.\n(٥) أبو عبد الله المروزي، ثِقَة حافظ إمام جبل.\n(٦) ابن راهويه، ثِقَة حافظ، مجتهد.\n(٧) ابن سليمان التيمي، ثِقَة.\n(٨) فِي الأصل: عبد الله، والمثبت من (ت) وسنن البيهقي، ولم يعينه الطبري حيث قال العمري، ورجحت ما أثبته لأن المعتمر بن سليمان إنما يروي عن عبيد الله لا عبد الله كما فِي ترجمته فِي \"تهذيب الكمال\" ٢٨/ ٢٥٠، وهو عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب العمري المدنِيُّ، أبو عثمان، ثِقَة ثبت.\n(٩) أبو عبد الله المدنِيُّ، مولى بن عمر، ثِقَة ثبت، فقيه، مشهور.","vol":"13","page":316},{"text":"كل مال أُدِّي زكاته فليس بكنز وإن كان تحت سبع أرضين، وكل مال لم تؤد زكاته فهو كنز وإن كان فوق الأرض (١).\n_________\n(١) [١٤٢٩] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nعزاه السيوطي فِي \"الدر المنثور\" ٣/ ٤١٨ لمالك وابن أبي شيبة وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٨ والبيهقي فِي \"السنن الكبرى\" ٤/ ٨٢ من طريق عبيد الله العمري، عن نافع .. به موقوفًا على ابن عمر.\nوأخرجه الشَّافعيّ فِي \"الأم\" ٢/ ٧ من طريق سفيان، عن ابن عجلان، عن نافع .. بنحوه.\nوأخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٨ من طريق يحيى بن سعيد، عن نافع .. بنحوه.\nوأخرجه ابن أبي حاتم فِي \"تفسير القرآن\" ٦/ ١٧٨٨ من طريق عبد العزيز، عن نافع .. بمثله.\nوقد رواه مالك فِي \"الموطأ\" ١/ ٢٥٦ من طريق عبد الله بن دينار، عن ابن عمر .. بمعناه.\nورواه ابن أبي شيبة ٤/ ٣٠٩ (١٠٦١٤) من طريق حجاج، عن مكحول، عن ابن عمر .. مختصرًا.\nوأخرجه ابن عدي فِي \"الكامل\" ٣/ ٤٢٦ من طريق سويد بن عبد العزيز، عن عبيد الله .. بمثله مرفوعًا.\nوذكره البَغَوِيّ فِي \"معالم التنزيل\" ٤/ ٤١، وابن الجوزي فِي \"زاد المسير\" ٣/ ٤٢٩.\nقال البيهقي عقب روايته: هذا هو الصحيح موقوف، وكذلك رواه جماعة عن نافع، وجماعة عن عبيد الله بن عمر. وقد رواه سويد بن عبد العزيز وليس بالقوي، =","vol":"13","page":317},{"text":"ومثله قال ابن عباس (١) والضَّحَاك والسدّي (٢).\n[١٤٣٠] ويدل عليه ما أخبرنا (٣) عبد الله بن حامد (٤)، أنا (٥) أَحْمد ابن محمَّد بن إبراهيم (٦)، نا محمَّد بن نصر (٧)، نا أبو قدامة (٨) نا مُحَمَّد بن بكر (٩)،\n_________\n= عن عبد الله بن عمر مرفوعًا إِلَى رسول الله - ﷺ -.\nوانظر أَيضًا \"فتح الباري\" ٣/ ٢٧٢.\nوروى ابن أبي شيبة أَيضًا فِي \"المصنف\" ٤/ ٣٠٩ (١٠٦١٦) عن مجاهد وعطاء نحوه موقوفًا عليهم.\n(١) أخرجه ابن أبي شيبة فِي \"المصنف\" ٤/ ٣٠٩ (١٠٦١٥) من طريق شريك، عن أبي إسحاق، عن عكرمة، عن ابن عباس.\nوأخرجه الطبري فِي \"جامع البيان\" ١٠/ ١٢١ من طريق علي بن أبي طلحة، عن ابن عباس .. بمعنى حديث ابن عمر.\nوأشار إليه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨٨ بقوله: وروي عن ابن عباس قال: ما أُدِّي زكاته فليس بكنز.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٨ من طريق أسباط، عن السدي .. بنحو حديث ابن عمر.\n(٣) فِي (ت): حدثنا.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) فِي (ت): حدثنا.\n(٦) محدث، مشهور، مدلس.\n(٧) ثِقَة، حافظ، إمام، جبل.\n(٨) عبيد الله بن سعيد بن يحيى اليشكري، ثِقَة، مأمون.\n(٩) فِي الأصل: بكير، وهو تصحيف، والتصويب من (ت).\nوهو محمَّد بن بكر بن عثمان البُرْساني -بضم الموحدة وسكون الراء ثم مهملة- أبو عثمان البَصْرِيّ، وثقه ابن معين وابن حبان فِي \"صحيحه\"، وقال أبو حاتم: =","vol":"13","page":318},{"text":"أنا ابن جريج (١)، قال: أخبرني أبو الزُّبير (٢)، أنَّه سمع جابر بن عبد الله - ﵄ - يقول: إذا أخرجت الصدقة من مالك فقد أذهبت عنه شرّه وليس بكنز (٣).\n_________\n= شيخ محلّه الصدق، وقال الذهبي: ثِقَة صاحب حديث، وقال ابن حجر: صدوق قد يخطئ. روى له الجماعة، ومات سنة ثلاث ومائتين.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢١٢، \"الثِّقات\" لابن حبان ٩/ ٣٨، \"الكاشف\" للذهبي ٢/ ١٦٠، \"تقريب التهذيب\" لابن حجر (٥٧٩٧).\n(١) عبد الملك بن عبد العزيز المكيّ، ثِقَة فقيه، فاضل، كان يدلس ويرسل.\n(٢) محمَّد بن مسلم بن تدرس، صدوق إلَّا أنَّه يدلس.\n(٣) [١٤٣٠] الحكم على الإسناد:\nفيه شيخ المصنف، لم يذكر بجرح أو تعديل.\nقال الألباني فِي تعليقه على \"صحيح ابن خزيمة\": إسناده ضعيف، ابن جريج وأبو الزُّبير هما مدلسان وقد عنعنا.\nالتخريج:\nعزاه السيوطي فِي \"الدر المنثور\" ٣/ ٤١٩ لابن أبي شيبة وابن المنذر.\nوقد روي هذا الحديث عن جابر - ﵁ - موقوفًا ومرفوعًا.\nفأخرجه البيهقي فِي \"السنن الكبرى\" ٤/ ٨٤ من طريق أبي مسلم، عن أبي عاصم، عن ابن جريج بنحوه من قول جابر.\nقال البيهقي: وهذا أصحّ، وقد روي بإسناد آخر مرفوعًا.\nوقال الحافظ فِي \"فتح الباري\" ٣/ ٢٧٢: ورجح أبو زرعة والبيهقي وقفه.\nوكذا أخرجه موقوفًا ابن أبي شيبة في \"المصنف\" ٤/ ٣٠٨ (١٠٦١٣)، من طريق أبي خالد الأحمر، عن حجاج، عن أبي الزُّبير، عن جابر قال: أي مال أدّي زكاته فليس بكنز.\nوأخرجه الحاكم فِي \"المستدرك\" ١/ ٣٩٠، ومن طريقه البيهقي ٤/ ٨٤ من طريق هارون بن سعيد الأيلي، عن عبد الله بن وهب، عن ابن جريج، عن أبي الزُّبير، =","vol":"13","page":319},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عن جابر .. بنحوه مرفوعًا.\nقال الحاكم: هذا حديث صحيح على شرط مسلم ولم يخرجاه. ووافقه الذهبي.\nوأخرجه ابن خزيمة فِي \"صحيحه\" ٤/ ١٣ من طريق يونس بن عبد الأعلى، عن ابن وهب .. بمثل حديث هارون الأيلي.\nوأخرج نحوه ابن عدي فِي \"الكامل\" ٧/ ١٨٩، والخطيب فِي \"تاريخ بغداد\" ٨/ ١٢ ومن طريقه ابن الجوزي فِي \"العلل المتناهية\" ٢/ ٤ من طريق عبد العزيز البالسي، عن خصيف، عن أبي الزُّبير .. بنحوه مرفوعًا.\nقال ابن الجوزي: هذا حديث لا يصح عن رسول الله -ﷺ-، إنما روي عن ابن عمر، قال أَحْمد: اضرب على حديث عبد العزيز البالسي فإنَّه كذاب، أو قال: وضاع.\nوللحديث شاهد أخرجه الترمذي كتاب الزكاة، باب إذا أديت الزكاة (٦١٨)، وابن ماجه كتاب الزكاه، باب ما أدى زكاته (١٧٨٨)، وابن خزيمة فِي \"صحيحه\" ٤/ ١١٠، وابن حبان فِي \"صحيحه\" (٧٩٧)، والحاكم فِي \"المستدرك\" ١/ ٣٩٠، وابن الجارود فِي \"المنتقى\" (٣٣٦) من طريق عمرو بن الحارث، عن دراج، عن ابن حجيرة الخولاني، عن أبي هريرة - ﵁ - أن رسول الله - ﷺ - قال: إذا أديت زكاة مالك فقد قضيت ما عليك ..\nقال الترمذي: حسن غريب.\nوقال الحاكم: شاهد صحيح. ووافقه الذهبي.\nوقال ابن حجر فِي \"فتح الباري\" ٣/ ٢٧٢: وهو على شرط ابن حبان فِي \"صحيحه\".\nقلت: فِي إسناده دراج بن سمعان، وتقدم أن حديثه حسن إلَّا فِي روايته عن أبي الهيثم خاصّة ففيها ضعف، وليس هذا منها.\nولعل الحافظ اعتمد قول من ضعفه بإطلاق فقال فِي \"التلخيص الحبير\" ٢/ ١٧٠: إسناده ضعيف.\nمع أنَّه قد فصل فِي \"تقريب التهذيب\" لابن حجر (١٨٣٣) فقال: صدوق، فِي حديثه عن أبي الهيثم ضعف! !","vol":"13","page":320},{"text":"[١٤٣١] يدل عليه ما أخبرنا عبد الله بن حامد (١) الوزان، أنا أَحْمد ابن محمَّد بن يحيى البزَّاز (٢)، نا أبو الأَزْهَر (٣)، نا عبد الرزاق (٤)، قال: أخبرني الثَّوريّ (٥)، عن منصور (٦)، عن عمرو بن مرة (٧)، عن سالم بن أبي الجعد (٨) قال: لما نزلت هذِه الآية ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ﴾ قال النَّبِيّ -ﷺ-: \"تبًا للذهب، تبًا للفضة! \" يقولها ثلاثًا، فشق ذلك على أصحاب رسول الله - ﷺ -، فقال المهاجرون: أي المال نتخذ؟ قال عمر - ﵁ -: فإنِّي أسأل النَّبِيّ - ﷺ - عن ذلك، قال فأدركته فقلت: يَا رسول الله؛ إن المهاجرين قالوا: أيّ المال نتخذ؟ فقال رسول الله -ﷺ-: \"لسانًا ذاكرًا، وقلبًا شاكرًا، وزوجة مؤمنة؛ تعين أحدكم على دِينه\" (٩).\n_________\n(١) من (ت). وهو أبو محمَّد الماهاني، لم يذكر بجرح أو تعديل.\n(٢) أبو حامد البزار، قال الخليلي: ثِقَة، مأمون.\n(٣) أَحْمد بن الأَزْهَر بن منيع، العبدي النَّيْسَابُورِيّ، صدوق، كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٤) أبو بكر الصَّنْعانِيّ، ثِقَة حافظ، عمي فِي آخر عمره فتغير وكان يتشيع.\n(٥) أبو عبد الله سفيان بن سعيد الثَّوريّ، ثِقَة، حافظ، إمام حجة، كان ربما دلس.\n(٦) منصور بن المعتمر بن عبد الله السلمي، ثِقَة ثبت.\n(٧) عمرو بن مرة بن عبد الله بن طارق الجَمَلي، أبو عبد الله الكُوفيّ، ثِقَة عابد.\n(٨) سالم بن أبي الجعد رافع الغطفاني، ثِقَة، وكان يرسل كثيرًا.\n(٩) [١٤٣١] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، والخبر مرسل. =","vol":"13","page":321},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nأخرجه عبد الرزاق فِي \"تفسير القرآن\" ٢/ ٢٧٣ ومن طريقه الطبري فِي \"جامع البيان\" ١٠/ ١١٩ وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٦/ ١٧٨٨ بنحوه. وأخرجه الطبري ١٠/ ١١٩ من طريق مؤمل، عن الثَّوريّ عن منصور .. بنحوه. هكذا روي عن سالم بن أبي الجعد مرسلًا.\nوروي عنه، عن ثوبان - ﵁ - مرفوعًا:\nفأخرجه أَحْمد فِي \"المسند\" ٥/ ٢٧٨ (٢٢٣٩٢)، والترمذي فِي التفسير، باب ومن سورة التوبة (٣٠٩٤) والطبري فِي \"جامع البيان\" ١٠/ ١١٩ من طريق إسرائيل، وأخرجه الطبري فِي \"جامع البيان\" ١٠/ ١١٩ - ١٢٠ من طريق جرير، كلاهما عن منصور، عن سالم بن أبي الجعد، عن ثوبان .. بنحوه.\nقال الترمذي: وهذا حديث حسن. سألت محمَّد بن إسماعيل فقلت له: سالم بن أبي الجعد سمع من ثوبان؟ فقال: لا ..\nوأخرجه أَحْمد فِي \"المسند\" ٥/ ٢٨٢ (٢٢٤٣٧)، وابن ماجه فِي النكاح، باب أفضل النساء (١٨٥٦) من طريق وكيع، عن عبد الله بن عمرو بن مرة، عن أَبيه، عن سالم، عن ثوبان.\nوأخرجه الطبراني فِي \"المعجم الصغير\" ٢/ ١٢٢ من طريق شريك، عن محمَّد بن عبد الله المرادي، عن عمرو بن مرة، عن سالم، عن ثوبان.\nوعلتهما ما تقدم من عدم سماع سالم من ثوبان.\nوأخرجه أَحْمد فِي \"المسند\" ٥/ ٣٦٦ (٢٣١٠١) من طريق سلم بن عطية، عن عبد الله بن أبي الهذيل، عن صاحب له، أن رسول الله -ﷺ- قال: .. فذكر نحوه.\nوإسناده ضعيف؛ سلم بن عطية هو الفقيمي الكُوفيّ، لين الحديث، كما فِي \"تقريب التهذيب\" لابن حجر (٢٤٨٣)، كما أن صاحب عبد الله بن أبي الهذيل مبهم لم يعينه.\nوذكره السيوطي فِي \"الدر المنثور\" ٣/ ٤١٨ عن ثوبان، وزاد نسبته لابن شاهين فِي \"الترغيب فِي الذكر\"، وأبي الشيخ، وابن مردويه، وأبي نعيم فِي \"الحلية\".","vol":"13","page":322},{"text":"[١٤٣٢] وأخبرنا عبد الله بن حامد الوزان (١)، أنا مكّيّ بن عبدان (٢)، أنا محمَّد بن يحيى (٣)، نا محمَّد بن عبيد (٤)، نا الأَعمش (٥)، عن المعرور بن سويد (٦)، عن أبي ذر - ﵁ - (٧) قال: أتيت رسول الله -ﷺ- وهو فِي ظل الكعبة، فلما رآني قد أقبلت قال: \"هم الأخسرون (٨) ورب الكعبة، هم الأخسرون (٩) ورب الكعبة\"، قال: فدخلني غمّ وجعلت أتنفس، قال: قلتُ: هذا شيء حدث فيَّ؟ قال: \"لا\" (١٠)، قلت: من هم فداك أبي وأمي؟ قال: \"الأكثرون، إلَّا من قال بالمال في عباد الله هكذا وهكذا، عن يمينه\n_________\n(١) الماهاني، الواعظ، لم يذكر بجرح أو تعديل.\n(٢) فِي (ت): علي بن عبدان، وهو تحريف.\nوهو مكّيّ بن عبدان بن محمَّد بن بكر، أبو حاتم التَّمِيمِيّ النَّيْسَابُورِيّ، المحدث، الثقة، المتقين.\n(٣) الذهلي، ثِقَة، حافظ، جليل.\n(٤) محمَّد بن عبيد، بغير إضافة، بن أبي أمية الطنافسي، الكُوفيّ الأحدب، ثِقَة يحفظ. مات سنة (٢٠٤ هـ).\nانظر: \"التاريخ الكبير\" للبخاري ١/ ١٧٣، \"تهذيب الكمال\" ٢٦/ ٥٤، \"التقريب\" (٦١٥٤).\n(٥) سليمان بن مهران العتكي، ثِقَة، حافظ، لكنه يدلس.\n(٦) أبو أمية الكُوفيّ، ثِقَة.\n(٧) الغفاري، صحابي، مشهور.\n(٨) فِي (ت): الآخرون.\n(٩) فِي (ت): الآخرون.\n(١٠) لا: زيادة من (ت).","vol":"13","page":323},{"text":"وعن شماله ومن خلفه، وقليل ما هم\" (١).\n[١٤٣٣] وأخبرنا (٢) شعيب بن محمَّد بن شعيب البيهقي (٣)، أنا مكّيّ بن عبدان التَّمِيمِيّ (٤)، أنا أَحْمد بن الأَزْهَر (٥)، نا روح بن عبادة (٦)، عن سعيد (٧)،\n_________\n(١) [١٤٣٢] الحكم على الإسناد:\nفيه شيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات.\nالتخريج:\nأخرجه أَحْمد فِي \"المسند\" ٥/ ١٥٢ (٢١٣٥١)، والبيهقي فِي \"السنن الكبرى\" ٤/ ٩٧ من طريق محمَّد بن عبيد وابن نمير، عن الأَعمش.\nوأخرجه أَحْمد فِي \"المسند\" ٥/ ١٥٨ (٢١٤١٢)، ٥/ ١٦٩ (٢١٤٩١)، والبخاري فِي الزكاة، باب زكاة البقر (١٤٦٠)، فِي الأيمان والنذور، باب كيف كانت يمين النَّبِيّ - ﷺ - (٦٦٣٨)، ومسلم فِي الزكاة، باب تغليظ عقوبة من لا يؤدي الزكاة (٩٩٠)، والترمذي فِي الزكاة، باب ما جاء عن رسول الله - ﷺ - فِي منع الزكاة من التشديد (٦١٧)، والنَّسائيّ فِي الزكاة، باب التغليظ فِي حبس الزكاة ٥/ ١٠ - ١١، وابن خزيمة فِي \"صحيحه\" ٤/ ٩، والطبراني فِي \"المعجم الأوسط\" ٢/ ٤٢٨، والبيهقي فِي \"السنن الكبرى\" ٤/ ٩٧، ١٠/ ٢٧، كلهم من طرق عن الأَعمش .. بمعناه مطولًا ومختصرًا، وبعضهم يزيد على بعض.\n(٢) فِي (ت): حدثنا.\n(٣) تحرّف شعيب فِي \"المنتخب\" إِلَى: سعد. وهو شعيب بن إبراهيم العجلي، أبو صالح البيهقي، مستور من أهل النواحي.\n(٤) المحدث، الثقة، المتقن.\n(٥) أبو الأَزْهَر، صدوق، كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٦) ابن العلاء بن حسان القيسي، أبو محمَّد البَصْرِيّ، ثِقَة فاضل، له تصانيف.\n(٧) هو ابن أبي عروبة مهران اليشكري مولاهم، أبو النضر البَصْرِيّ، ثِقَة حافظ، أثبت النَّاس فِي قتادة.","vol":"13","page":324},{"text":"عن قتادة (١) قال: ذُكر لنا أن أبا ذر (٢) وأبا هريرة - ﵁ - كانا يقولان: كل صفراء وبيضاء أوكى عليها صاحبها فهي كنز حتى يُفرِّغها (٣).\n[١٤٣٤] وبإسناده عن روح (٤)، عن مرزوق بن عبد الله أبو عبد الله الشامي (٥)، عن شريح (٦) -رجل من أهل الشام لقيه بواسط- عن أبي ذر - ﵁ - (٧) قال: من ترك بيضاء أو حمراء كوي بها يوم القيامة (٨).\n_________\n(١) ابن دعامة السدوسي، ثقة، ثبت.\n(٢) الصحابي، المشهور.\n(٣) [١٤٣٣] الحكم على الإسناد:\nضعيف لانقطاعه.\nالتخريج:\nلم أجد من أخرجه غير المصنف.\n(٤) ابن عبادة، ثقة، فاضل.\n(٥) ذكره ابن حبان في \"الثقات\" وقال ابن معين، والحافظ: لا بأس به.\nانظر: \"التاريخ الكبير\" للبخاري ٧/ ٣٨٢، \"الثقات\" لابن حبان ٧/ ٤٨٧، \"تهذيب الكمال\" ٢٧/ ٣٧٦، \"التقريب\" (٦٦٠٢).\n(٦) ابن عبيد بن شريح الحضرمي الحمصي، ثقة، وروايته عن أبي ذر مرسلة، وكان يرسل كثيرًا، مات بعد سنة (١٠٠ هـ).\nانظر: \"تهذيب الكمال\" ١٢/ ٤٤٦، \"التقريب\" (٢٧٩٠).\n(٧) الصحابي، المشهور.\n(٨) [١٤٣٤] الحكم على الإسناد:\nضعيف لانقطاعه.\nالتخريج:\nلم أجده عند غير المصنف.","vol":"13","page":325},{"text":"[١٤٣٥] وبه عن روح (١)، عن حماد (٢)، عن طلحة بن عبيد الله بن كريز الخزاعي (٣)، عن أبي الضيف (٤)، عن أبي هريرة - ﵁ - قال: من ترك عشرة آلاف درهم جُعلت صفائح يعذب بها صاحبها يوم القيامة قبل القضاء (٥).\n[١٤٣٦] وبإسناده عن روح (٦)، عن شعبة (٧)، عن سماك بن حرب (٨)، قال: سمعت ملحان بن ثروان (٩) قال: سمعت عمار بن\n_________\n(١) ثقة، فاضل.\n(٢) ابن سلمة بن دينار البصري، أبو سلمة، ثقة عابد، تغير حفظه بأخرة.\n(٣) ابن كَريز -بفتح أوله- الخزاعي، أبو المطرف، ثقة.\n(٤) لم أجد من يكنى بهذِه الكنية سوى من ذكره البخاري بقوله: أبو الضيف عن كعب قوله، روى عنه حميد بن هلال. ومثله عن أبي حاتم والذهبي بدون زيادة.\n\"التاريخ الكبير\" للبخاري (الكنى ٤٥)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٩٦، \"المقتنى في سرد الكنى\" للذهبي ١/ ٣٢٤.\n(٥) [١٤٣٥] الحكم على الإسناد:\nفيه أبو الضيف، مجهول.\nالتخريج:\nلم أجد من أخرجه غيره.\n(٦) ابن عبادة، ثقة، فاضل.\n(٧) شعبة بن الحجاج، ثقة، حافظ، متقن.\n(٨) صدوق، وقد تغير بأخرة فكان ربما يلقن.\n(٩) كذا ذكره المؤلف، والصواب في اسمه أنه: ثروان بن ملحان، على ما ذكره البخاري وأبو حاتم، وإنما قلبه شعبة فجعله: ملحان بن ثروان، وثقه العجلي. وذكره ابن حبان في \"الثقات\"، وقال ابن المديني: لا نعلم أحدًا حدث عن ثروان غير سماك. =","vol":"13","page":326},{"text":"ياسر (١) يقول: إن أهل المائدة سألوا المائدة فلما نزلت كفروا بها، وإن قوم صالح ﵇ سألوا الناقة؛ فلما أعطوها كفروا بها، وإنكم قد نهيتم عن كنز الذهب والفضة فستكنزونها. فقال رجل: نكنزها؟ ! وكأنه عجيب من قوله، قال: نعم، ويقتل عليه بعضكم بعضًا.\nوقال شعبة: كان نصل سيف أبي هريرة - ﵁ - من فضة، فنهاه عنه أبو ذر - ﵁ - وقال: إن رسول الله - ﷺ - قال: \"من ترك صفراء أو بيضاء كوي بها\" (٢).\n_________\n= انظر: \"التاريخ الكبير\" للبخاري ٢/ ٨٢، \"الجرح والتعديل\" ٢/ ٤٧٢، \"معرفة الثقات\" للعجلي ١/ ٢٦٠، \"الثقات\" لابن حبان ٤/ ١٠٥، \"تعجيل المنفعة\" ١/ ٣٧٣.\n(١) الصحابي، المشهور.\n(٢) [١٤٣٦] الحكم على الإسناد:\nلا بأس به، ولم أقف عليه عند غيره.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٥/ ١٦٨ (٢١٤٨٠) عن محمَّد بن جعفر، عن شعبة بن الحجاج، عن رجل من ثقيف يقال فيه: فلان بن عبد الواحد، عن أبي مجيب .. بنحوه.\nوأخرجه البخاري في \"التاريخ الكبير\" ٦/ ٥٩ - ٦٠ من طريق النفيلي، عن مسكين ابن بكير، والطبري ١٠/ ١١٩ من طريق عبيد الله بن معاذ عن أبيه، كلاهما عن شعبة، عن عبد الواحد الثقفي .. به.\nوأخرجه البيهقي في \"السنن الكبرى\" ٤/ ١٤٤ من طرق عن شعبة .. به، مع اختلاف في تسمية الرجل المبهم، وقال عَقِبَه: كذا قاله عثمان بن جبلة، عن شعبة -أي: بتسمية المبهم: يحيى بن عبد الواحد الثقفي، ورواه ابن أبي عدي، عن شعبة، عن عبد الله بن عبد الواحد، وقال أبو داود: عن شعبة عن عبد الواحد بن =","vol":"13","page":327},{"text":"وروى قتادة (١)، عن شهر بن حوشب (٢)، عن أبي أمامة صُديّ بن عجلان - ﵁ - (٣) قال: مات رجل من أهل الصفة فوجد في مئزره دينار، فقال النبي - ﷺ -: \"كيّة\" ثم توفي آخر فوجد في مئزره ديناران، فقال النبي - ﷺ -: \"كيّتان\" (٤).\n_________\n= فلان أو فلان بن عبد الواحد، وقال معاذ: عن شعبة عن ابن عبد الواحد. قال البخاري: فيه نظر.\nقال الهيثمي في \"مجمع الزوائد\" ٣/ ١٢٥: رواه الطبراني في الكبير، وأحمد بنحوه، ورجاله ثقات، وله طريق رجالها رجال الصحيح. اهـ.\nوقال الذهبي في \"ميزان الاعتدال\" ٤/ ٣٩٤ في ترجمة يحيى بن عبد الواحد الثقفي: ويروي عنه شعبة عن أبي المجيب بحديث منكر. اهـ.\nوقال الساعاتي في \"الفتح الرباني\" ١٧/ ٢٤٨: في إسناده -عند الإِمام أحمد- رجل لم يسم.\n(١) قتادة بن دعامة، ثقة، ثبت.\n(٢) صدوق، كثير الإرسال والأوهام.\n(٣) الصحابي، الجليل.\n(٤) الحكم على الإسناد:\nفيه شهر كثير الأوهام.\nالتخريج:\nأخرجه أبو القاسم البغوي في \"الجعديات\" ١/ ٢٩٦، وأحمد في \"المسند\" ٥/ ٢٥٢ (٢٢١٧٢)، والطبراني في \"المعجم الكبير\" ٨/ ٢٦٠ من طريق شعبة، عن قتادة .. به.\nوأخرجه الطبراني في \"المعجم الكبير\" ٨/ ١٢٦ من طريق سعيد بن أبي عروبة، عن قتادة .. به.\nوأخرجه أحمد في \"المسند\" ٥/ ٢٥٢ (٢٢١٧٦) والطبراني في \"المعجم الكبير\" ٨/ ١٢٦ من طريق حسين بن محمَّد، عن شيبان، عن قتادة .. به. =","vol":"13","page":328},{"text":"وأولى الأقاويل بالصواب القول الأول؛ لأن الوعيد وارد في منع الزكاة لا في جمع المال الحلال.\nيدل عليه قوله - ﷺ -: \"من أدى زكاة ماله فقد أدى الحق الذي عليه، ومن زاد فهو خير له\" (١).\n_________\n= قال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٤٠: رواه أحمد بأسانيد رجال بعضها رجال الصحيح غير شهر بن حوشب وقد وثق.\nوهذا الإسناد حسن، فإن شهر بن حوشب حسن الحديث على الراجح، فقد وثقه أحمد بن حنبل وابن معين ويعقوب بن شيبة ويعقوب بن سفيان، وحسن حديثه البخاري، وحدّث عنه ابن مهدي وابن المديني، وقال أبو زرعة: لا بأس به، وقال أبو حاتم: وليس بدون أبي الزبير، ولا يحتج به، وجرحه شعبة وابن عون، وإنما ضعّف لروايته أحاديث يتفرّد بها لم يشركه فيها أحد.\nانظر: \"التاريخ الكبير\" للبخاري ٤/ ٢٥٨، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٨٢، \"تهذيب الكمال\" للمزي ١٢/ ٥٧٨، \"ميزان الاعتدال\" للذهبي ٢/ ٢٨٣، ومن تكلم فيه وهو موثق (ص ١٠٠).\nوعنعنة قتادة في هذا الحديث محمولة على السماع لأنها من رواية شعبة عنه، وقد قال: كفيتكم تدليس ثلاثة: الأعمش وأبي إسحاق وقتادة. ذكره البيهقي في \"معرفة السنن والآثار\" ١/ ٨٦.\nقال الحافظ في \"النكت\" ٢/ ٦٣١: وهي قاعدة حسنة، تقبل أحاديث هؤلاء إذا كان عن شعبة ولو عنعنوها.\nوللحديث شواهد يرتقي بها إلى درجة الصحيح لغيره: فقد روى الحديث الإِمام أحمد في \"المسند\" ١/ ١٠١، ١٣٧، ١٣٨ (٧٨٨، ١١٥٥، ١١٦٥) عن علي بن أبي طالب، وفي ٢/ ٣٥٦، ٤٢٩، ٤٩٣ (٨٦٧٨، ٩٥٣٨، ١٠٤٠٠) عن أبي هريرة، وفي ١/ ٤١٢، ٤١٥، ٤٢١، ٤٥٧ عن ابن مسعود، وفيه عن جابر أيضًا ٣/ ٣٤٢.\n(١) أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ١٨٦ (٩٩٢٩) من طريق محمَّد بن بشر، =","vol":"13","page":329},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عن ابن أبي عروبة، عن عبد الله بن زريق، عن الحسن .. به مرسلًا.\nوأخرجه أبو داود في \"المراسيل\" (ص ١٤١) عن محمَّد بن صباح، عن هشيم، عن عذافر البصري، عن الحسن، عن النبي - ﷺ - مرسلًا.\nوأخرج الترمذي في الزكاة باب ما جاء إذا أديت الزكاة فقد قضيت ما عليك (٦١٨)، وابن ماجه في الزكاة، باب ما أبي زكاته ليس بكنز (١٧٨٨)، والبغوي في \"شرح السنة\" ٦/ ٦٧ من طريق عمرو بن الحارث، عن دراج، عن ابن حجيرة، عن أبي هريرة، عن النبي - ﷺ - قال: \"إذا أديت زكاة مالك، فقد قضيت ما عليك\".\nقال الترمذي: هذا حديث حسن غريب.\nوأخرج حديث أبي هريرة هذا أيضًا ابن خزيمة في \"صحيحه\" ٤/ ١١٠، وابن الجارود في \"المنتقى\" (ص ٣٣٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١١، والحاكم في \"المستدرك\" ١/ ٣٩٠ ومن طريقه البيهقي في \"السنن الكبرى\" ٤/ ٨٤ من طريق عمرو بن الحارث .. به، وفي آخره: \"ومن جمع مالًا حرامًا ثم تصدق به، لم يكن له فيه أجر، وكان إصره عليه\". وصححه الحاكم، ووافقه الذهبي.\nقال الحافظ في \"التلخيص الحبير\" ٢/ ١٧٠: إسناده ضعيف.\nوله شاهد من حديث جابر بن عبد الله ﵄، أخرجه الحاكم في \"المستدرك\" ١/ ٣٩٠ ومن طريقه البيهقي في \"السنن الكبرى\" ٤/ ٨٤ من طريق عبد الله بن وهب، أخبرني ابن جريج، عن أبي الزبير، عن جابر مرفوعًا: \"إذا أديت زكاة مالك فقد أذهبت عنك شرّه\".\nقال الحاكم: صحيح على شرط مسلم، ووافقه الذهبي.\nوقد ورد موقوفًا على جابر عند البيهقي في \"السنن الكبرى\" ٤/ ٨٤ من طريق أبي عاصم، عن ابن جريج، أخبرني أبو الزبير، أنه سمع جابرًا يقول: فذكره من قوله. قال البيهقي: وهذا أصح.\nقلت: وهو كما قال؛ لتصريح كلا من ابن جريج وأبي الزبير بالسماع من شيخه.","vol":"13","page":330},{"text":"وقوله - ﷺ -: \"نعِمَّا (١) المال الصالح للرجل الصالح\" (٢). وقول ابن عمر ﵄ وقد سئل عن هذِه الآية فقال: من كنزها فلم يؤدّ زكاتها فويل له، ثم قال: ما أبالي لو كان لي مثل أحدٍ ذهبًا أعلم عدده أزكيه، وأعمل بطاعة الله ﷿ (٣).\n_________\n(١) في (ت): نِعْمَ.\n(٢) أخرجه أبو عبيد في \"غريب الحديث\" ١/ ٦٤ عن سعيد بن عبد الرحمن الجمحي، ومن طريقه القضاعي في \"مسند الشهاب\" ٢/ ٢٥٩ والبغوي في \"شرح السنة\" ١٠/ ٩١.\nوأخرجه أحمد في \"المسند\" ٤/ ٢٠٢ (١٧٨٠٢) وفي \"فضائل الصحابة\" ٢/ ٩١٢، وأبو يعلى في \"مسنده\" ١٣/ ٣٢١ من طريق وكيع.\nوأخرجه أحمد أيضًا في \"المسند\" ٤/ ١٩٧ (١٧٧٦٣) من طريق ابن مهدي.\nوأخرجه البخاري في \"الأدب المفرد\" (ص ١٠٧)، والحاكم في \"المستدرك\" ٢/ ٢ من طريق عبد الله بن يزيد المقرئ.\nوأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٦ من طريق أبي أحمد الزبير.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٤٣٦ من طريق عبد الله بن صالح.\nجميعهم عن موسى بن علي، عن أبيه، عن عمرو بن العاص .. به، وله قصة.\nقال الحاكم في \"المستدرك\" ٢/ ٢: صحيح على شرط مسلم.\nوقال ٢/ ٤٣٦: صحيح على شرطهما. ووافقه الذهبي في الموضعين.\nوهو كما قالا، موسى بن عُلَي بالتصغير هو ابن رباح بن قصير اللَّخمي، هو وأبوه ثقتان.\n(٣) علّقه البخاري في \"صحيحه\" في الزكاة، باب ما أبي زكاته فليس بكنز (١٤٠٤) عن أحمد بن شبيب، عن أبيه، عن يونس، عن ابن شهاب، عن خالد بن أسلم، عن ابن عمر .. بنحوه دون قوله: (ثم قال ..).\nوأعاده أيضًا معلقًا مختصرًا كتاب التفسير، باب قوله ﷿ ﴿يَوْمَ يُحْمَى عَلَيْهَا﴾ (٤٦٦١). =","vol":"13","page":331},{"text":"وأصل الكنز في كلام العرب: كل شيء مجموع بعضه إلى بعض على ظهر الأرض كان أو في بطنها (١).\nيدل على ذلك قول الشاعر (٢):\n_________\n= قال الحافظ في \"فتح الباري\" ٣/ ٢٧٣: وقد وصله أبو داود في كتاب \"الناسخ والمنسوخ\" عن محمَّد بن يحيى -وهو الذهلي- عن أحمد بن شبيب بإسناده.\nوساقه الحافظ في \"تغليق التعليق\" ٣/ ٥ - ٦ بإسناده من طريق الذهلي بأتم مما في البخاري.\nورواه البيهقي في \"السنن الكبرى\" ٤/ ٨٢ من طريق أحمد بن شبيب .. به مطولًا، وفي آخره: ثم التفت إلى فقال: ما أبالي لو كان لي مثل أحد ذهبًا ..\nوكذا رواه من هذِه الطريق ابن مردويه في \"تفسيره\" وأبو نعيم في \"المستخرج على صحيح مسلم\" كما ذكره الحافظ في \"تغليق التعليق\" ٣/ ٦.\nوأخرجه ابن ماجه في الزكاة، باب ما أبي زكاته فليس بكنز (١٧٨٧) من طريق عبد الله بن وهب، عن ابن لهيعة، عن عقيل، عن ابن شهاب، عن خالد بن أسلم .. بنحوه.\nقال البوصيري في \"مصباح الزجاجة\" ٢/ ٨٦: هذا إسناد ضعيف لضعف ابن لهيعة.\n(١) انظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٠٣، \"مختار الصحاح\" للرازي (ص ٢٤١)، \"لسان العرب\" لابن منظور (كنز).\n(٢) البيت للمتنخل الهذلي في \"جمهرة اللغة\" لابن دريد (ص ٦٧)، \"سمط اللآلي\" للميمني (ص ١٥٧)، \"الكتاب\" لسيبويه ٢/ ٨٩، \"شرح أبيات سيبويه\" ١/ ٥٥٠، \"شرح أشعار الهذليين\" ٣/ ١٢٦٣، \"لسان العرب\" (برر)، (كنز)، \"المحرر الوجيز\" لابن عطية ٣/ ٢٧.\nولأبي ذؤيب الهذلي في \"الحيوان\" للجاحظ (٢٨٥). وبلا نسبة في \"جامع البيان\" للطبري ١٠/ ١٢١، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٢٣، \"البحر المحيط\" ٥/ ٣٧.","vol":"13","page":332},{"text":"لا دَرَّ دَرِّي إنْ أَطْعَمْتُ نَازلَهُم ... قَرْف الحيي وعِنْدِي البرُّ مَكْنُوز\nأراد مجموعًا بعضه إلى بعض.\nوكذلك تقول العرب للشيء المجتمع: مكتنزًا، لانضمام بعضه إلى بعض.\nوقرأ يحيى بن يعمر يكنُزون بضم النون (١)، وقراءة العامة بالكسر وهما لغتان، مثل (يعكُفون ويعكِفون) و(يعرِشون ويعرُشون).\n﴿وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ﴾ ولم يقل: ولا ينفقونهما.\nاختلف النحاة فيه:\nفقال قطرب: أراد الزكاة أو الكنوز أو أعيان الذهب والفضة.\nوقال الفراء: استغنى بالخبر عن أحدهما في عائد الذِّكر عن الآخر لدلالة الكلام على أن الخبر عن الآخر مثل الخبر عنه (٢)، وذلك\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٧)، \"إعراب القراءات الشواذ\" للعكبري ١/ ٦١٣.\n(٢) هذِه عبارة الطبري في \"جامع البيان\" ١٠/ ١٢٢ نقلها المصنف دون العزو إليه كعادته، وهي معنى كلام الفراء في \"معاني القرآن\" ١/ ٤٣٤: حيث قال: ولم يقل: ينفقونهما، فإن شئت وجهت الذهب والفضة إلى الكنوز فكان توحيدها من ذلك، وإن شئت اكتفيت بذكر أحدهما من صاحبه؛ كما قال: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ فجعله للتجارة، وقوله: ﴿وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا﴾ فجعله -والله أعلم- للإثم، وقال الشاعر في مثل ذلك:\nنحن بما عندنا وأنت بما عنـ ... دك راضٍ والرأي مختلف\nولم يقل: راضون، وذلك لاتفاق المعنى يُكتفى بذكر الواحد .. =","vol":"13","page":333},{"text":"موجود في كلام العرب وأشعارها، قال الشاعر (١):\nنحنُ بما عِندَنا وأنتَ بمَا ... عِندَكَ راض والرَّأي مختلفُ\nولم يقل راضون (٢).\n_________\n= وقد حكى هذين القولين أيضًا الزجاج في \"معاني القرآن\" ٢/ ٤٤٥، ومكي في \"مشكل إعراب القرآن\" ١/ ٣٢٨، وأبو حيان في \"البحر المحيط\" ٥/ ٣٩.\nوانظر حول هذا الأسلوب القرآني، وهو أن يذكر شيئان ثم يعود الضمير على أحدهما دون الآخر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٨٨)، \"المدخل\" للحدادي (ص ٢٧٤)، \"البرهان\" للزركشي ٣/ ١٢٦، \"الإتقان\" للسيوطي ٤/ ١٢٦٩. إضافة إلى المصادر المذكورة في تخريج الشواهد الآتية.\n(١) البيت لقيس بن الخطيم في ملحق \"ديوانه\" (٢٣٩)، \"تخليص الشواهد\" (٢٠٥)، \"الكتاب\" لسيبويه ١/ ٧٥، \"المقاصد النحوية\" ١/ ٥٥٧.\nولعمرو بن امرئ القيس الخزرجي في \"الدرر\" ١/ ١٤٧، \"شرح أبيات سيبويه\" ١/ ٢٧٩، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٩.\nوبلا نسبة في \"الأشباه والنظائر\" ٣/ ١٠٠، و\"خزانة الأدب\" للبغدادي ١٠/ ٢٩٥، \"المقتضب\" للمبرد ٣/ ١١٢، \"همع الهوامع\" للسيوطي ٢/ ١٠٩، \"الأمالي\" لابن الشجري ٢/ ٢٠، \"معاني القرآن\" للفراء ١/ ٤٣٤، ٤٤٥، \"معاني القرآن\" للأخفش ١/ ٨٨، \"معاني القرآن\" للنحاس ٣/ ٢٧٨، \"معاني القرآن\" للزجاج ٢/ ٤٤٥، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٨٩)، \"جامع البيان\" للطبري ١٠/ ١٢٢، \"المحرر الوجيز\" لابن عطية ٣/ ٢٨، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٢٧، \"البحر المحيط\" لأبي حيان ٥/ ٣٩، \"الدر المصون\" للسمين الحلبي ٦/ ٧٥ - ٧٦.\nقال ابن الشجري: ونظير ذلك في حذف الخبر لدلالة الخبر الآخر عليه، وهما من لفظ واحد، قول الشاعر: نحن بما عندنا .. فذكره. قال: أراد نحن بما عندنا راضون، فحذفه لدلالة راضٍ عليه.\n(٢) قوله ولم يقل راضون ساقط من (ت).","vol":"13","page":334},{"text":"وقال آخر (١):\nرَمَاني بأمْر كُنتُ مِنهُ ووالِدِي ... بَريئًا ومِن أَجل الطّويّ رَمَاني\nولم يقل بريئين.\nوقال آخر (٢):\nإنَّ شَرخَ الشَّباب والشَّعَر الأسود ... مَا لم يُعاضَ كان جُنونا\nولم يقل يعاضيا.\nوقال ابن الأنباري: قصد الأغلب والأعم؛ لأن الفضة أعم من\n_________\n(١) البيت لعمرو بن أحمر الباهلي في \"ديوانه\" (١٨٧)، \"الدر\" ٢/ ٦٢، \"الكتاب\" لسيبويه ١/ ٧٥، \"شرح أبيات سيبويه\" ١/ ٢٤٩، وغير منسوب في \"معاني القرآن\" للأخفش ١/ ٨٨، \"معاني القرآن\" للفراء ١/ ٤٥٨، \"إعراب القراءات\" لابن خالويه ١/ ٢٦٣، \"جامع البيان\" للطبري ١١/ ٨٦، \"المحرر الوجيز\" لابن عطية ٣/ ١٠٥، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٢٧، \"البحر المحيط\" لأبي حيان ٥/ ١٣٠، \"الدر المصون\" للسمين الحلبي ٦/ ١٥٣.\n(٢) البيت لحسان بن ثابت كانى في \"ديوانه\" (ص ٢٥٢)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٨، \"جامع البيان\" للطبري ١٤/ ٢٢٩، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٨٨)، \"تهذيب اللغة\" للأزهري ٧/ ٨١، \"جمهرة اللغة\" لابن دريد (٥٢، ٥٨٥)، \"الأمالي\" لابن الشجري ٢/ ٤٤، \"مقاييس اللغة\" لابن فارس ٣/ ٢٦٩، \"المخصص\" لابن سيده ١/ ٣٨، \"المحرر الوجيز\" لابن عطية ٣/ ٢٨، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (شرح).\nقال ابن الشجري: \"قال: ما لم يُعاضَ، فأفرد الضمير، وإن كان لاثنين؛ وذلك لأن كل واحد منهما بمنزلة الآخر، فجريا مجرى الواحد ..","vol":"13","page":335},{"text":"الذهب، مثل قوله ﴿وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ﴾ (١) ردّ الكناية (٢) إلى الصلاة لأنها أعمَ، وقوله ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ (٣) ردّ الكناية إلى التجارة لأنها أهمّ وأفضل (٤).\n﴿فَبَشِّرْهُمْ﴾ فأخبرهم وأنذرهم ﴿بِعَذَابٍ أَلِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-1642>٣٥ </span>- قوله تعالى: ﴿يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ﴾\nأي: تُدخل النار فيوقد عليها؛ يعني الكنوز ومنه يقال: أحميتُ الحديدة في النار (٥) ﴿فَتُكْوَى﴾ فتحرق ﴿جِبَاهُهُمْ﴾ جباه كانزيها ﴿وَجُنُوبُهُمْ وَظُهُورُهُمْ﴾ قال عبد الله بن مسعود - ﵁ -: والذي لا إله غيره ما من رجل يكون بكنز فيوضع دينار على دينار، ولا درهم على درهم، ولكن يُوسَّع جلده، فيوضع كل دينار ودرهم على جسده (٦).\n_________\n(١) البقرة: ٤٥.\n(٢) الكناية: مصطلح يطلقه الكوفيون على الضمير والمضمر. جاء في المحصل شرح المفصل قوله: اعلم أن الضمير هو الكناية، وهو اسم المتكلم في خطابه إذا خاطب، واسم المخاطب في خطابه إذا خوطب، واسم الغائب بعد أن جرى ذكره بواسطة \"المصطلح النحوي\" للقوزي (ص ١٧٤).\nوانظر استعماله في \"معاني القرآن\" للفراء ١/ ٥، ١٩، ٨٥.\n(٣) الجمعة: ١١.\n(٤) اعترض أبو حيان في \"البحر المحيط\" على التمثيل بهذِه الآية فقال ٥/ ٣٩: وليس مثله؛ لأن هذا عطف بـ (أو) فحكمهما أن الضمير يعود على أحد المتعاطفين، بخلاف (أو).\n(٥) انظر: \"جامع البيان\" للطبري ١٠/ ١٢٣.\n(٦) في حاشية الأصل: وفي نسخة: حِدَته وهي كذلك في (ت) وفي بقية المصادر. =","vol":"13","page":336},{"text":"سُئِل أبو بكر الوراق: لِمَ خصّ الجباه والجنوب والظهور بالكيّ؟ قال: لأن الغني صاحب الكنز إذا رأى الفقير انقبض، وإذا ضمّه وإياه مجلس ازورّ عنه وولى ظهره عليه (١).\nوقال محمَّد بن علي الترمذي: ذلك لأنه يبذخ ويشمخ مسألة، ويقع على كنزه بجنبيه فيتساند إليه.\nقال الأحنف بن قيس: قدمت المدينة فبينا (٢) أنا في حلقةٍ فيها ملأ من قريش إذ جاء رجل أخشن الثياب حسن الوجه (٣)، فقام عليهم،\n_________\n= والأثر ذكره السيوطي في \"الدر المنثور\" ٣/ ٤١٩ وعزاه لابن أبي حاتم والطبراني وأبي الشيخ.\nوقد أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٣٤٤ (١٠٧٩١)، والطبري في \"جامع البيان\" ١٠/ ١٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٩٠، والطبراني في \"المعجم الكبير\" ٩/ ١٥٠ (٨٧٥٤) من طريق الأعمش، عن عبد الله ابن مرة، عن مسروق، عن ابن مسعود .. بنحوه.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٩ - ٣٠: رجاله رجال الصحيح.\nوأورده البغوي ٤/ ٤٤، وابن الجوزي في \"زاد المسير\" ٣/ ٤٣١، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٣٠، وذكره ابن كثير في \"تفسيره\" ٧/ ١٨٨ وقال: وقد رواه ابن مردويه عن أبي هريرة مرفوعًا، ولا يصح رفعه والله أعلم.\n(١) ذكره البغوي ٤/ ٤٤، وابن الجوزي في \"زاد المسير\" ٣/ ٤٣١ - ٤٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٢٩، وعزاه لعلماء الظاهر، والنيسابوري في \"غرائب القرآن\" ١٠/ ٨٠.\nوانظر مزيدًا من التوجيهات في تخصيص هذِه المواضع بالكي في \"غرائب القرآن\" للنيسابوري ١٠/ ٨٠، \"البحر المحيط\" لأبي حيان ٥/ ٣٩ - ٤٠.\n(٢) في (ت): فبينما.\n(٣) في (ت): أخشن الجسد، أخشن الوجه أخشن الثياب.","vol":"13","page":337},{"text":"فقال: بشّر الكانزين برَضْفٍ (١) يحمى عليها في نار جهنم فيوضع على حَلمة ثدي أحدهم حتى تخرج من نُغْضِ كتفه (٢)، وتوضع على نغض كتفه حتى تخرج من حلمه ثدييه، ويزلزل (٣)، (ويكوى الجباه والجنوب والظهور حتى يلتقي الحرُّ في أجوافهم) (٤)، قال: فوضع القوم رؤوسهم، فما رأيت أحدًا منهم رجع إليه شيئًا (٥)، قال: فأدبر، فاتبعته، حتى جلس إلى سارية، فقلت: ما رأيت هؤلاء إلا كرهوا ما قلت لهم! فقال: إن هؤلاء لا يعقلون شيئًا (٦)، قال: فإذا هو أبو ذرّ - ﵁ -.\n_________\n(١) الرضف: بفتح الراء وسكون المعجمة بعدها فاء، هي الحجارة المحماة على النار، واحدها رضفة. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٣١، \"فتح الباري\" لابن حجر ٣/ ٢٧٦.\n(٢) نُغْض الكتف: بضم النون وسكون المعجمة، هو العظم الرقيق الذي على طرف الكتف، قال الخطابي: هو الشاخص منه، وأصل النغض الحركة، فسمي ذلك الموضع نغضًا لأنه يتحرك بحركة الإنسان.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٨٧، \"فتح الباري\" لابن حجر ٣/ ٢٧٦.\n(٣) في سائر مصادر التخريج: يتزلزل.\n(٤) ما بين القوسين ليس من حديث الأحنف في شيء من مصادر التخريج، إنما أخرجه الطبري ١٠/ ١٢٣ من طريق حميد بن هلال قال: كان أبو ذر يقول: بشر الكنازين بكي في الجباه، وكي في الجنوب، وكي في الظهور، حتى يلتقي الحر في أجوافهم.\n(٥) في (ت): مما قال.\n(٦) أخرجه أحمد في \"المسند\" ٥/ ١٦٠ (٢١٤٢٥)، والبخاري في الزكاة، باب ما أدِّي زكاته فليس بكنز (١٤٠٧)، ومسلم في الزكاة، باب في الكنازين للأموال (٩٩٢) والطبري ١٠/ ١٢٣، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٥١ من طريق الجريري، عن أبي العلاء بن الشخير، عن الأحنف بن قيس .. بنحوه.","vol":"13","page":338},{"text":"﴿هَذَا﴾؛ أي يقال لهم هذا ﴿مَا كَنَزْتُمْ لِأَنْفُسِكُمْ﴾ كقوله: ﴿فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ﴾ (١) (٢) ﴿فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ﴾ (فذوقوا العذاب بما كنتم تكفرون) (٣)، أي: تجحدون حقوق الله في أموالكم وتمنعونها.\nواختلف العلماء في حكم هذِه الآية، وفيمن نزلت فيهم:\n[١٤٣٧] فأخبرنا عبد الله بن حامد بن محمَّد (٤)، أنا أحمد بن محمد بن الحسن (٥)، نا محمد بن يحيى (٦)، نا أحمد بن شبيب بن سعيد الحبطي (٧)، نا أبي (٨)، عن يونس (٩)،\n_________\n(١) آل عمران: ١٠٦.\n(٢) وجه تمثيل المصنف بهذِه الآية؛ ما تضمنته من أسلوب الالتفات من الغيبة إلى الخطاب، والالتفات كما قال الزركشي في البرهان ٣/ ٣١٤ هو: نقل الكلام من أسلوب إلى أسلوب آخر تطرية واستدرارًا للسامع، وتجديدًا لنشاطه، وصيانة لخاطره من الملال والضجر.\nوهذا من أساليب القرآن البديعة وفنونه البليغة.\n(٣) ما بين القوسين ساقط من (ت)، وهي آية في آل عمران: ١٠٦.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) ابن الشرقي، ثقة، مأمون.\n(٦) الذهلي، ثقة، حافظ، جليل.\n(٧) في الأصل: الحنظلي، وهو تحريف، والتصويب من (ت).\nوهو أحمد بن شبيب بن سعيد الحبطي أبو عبد الله البصري، صدوق.\n(٨) شبيب بن سعيد التميمي الحبطي البصري، أبو سعيد، لا بأس بحديثه من رواية ابنه أحمد عنه؛ لا من رواية ابن وهب.\n(٩) ابن يزيد الأيلي، ثقة إلا أن في روايته عن الزهريّ وهمًا قليلًا.","vol":"13","page":339},{"text":"عن ابن شهاب (١)، عن خالد بن أسلم (٢)، عن ابن عمر - ﵄ - وسئل عن قوله ﷿: ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ﴾ فقال ابن عمر: إنما كان هذا قبل أن تنزل الزكاة فلما نزلت جعلها الله طهرًا للأموال (٣).\n[١٤٣٨] وأخبرنا عبد الله بن حامد (٤)، أنا أحمد بن محمَّد بن إبراهيم (٥)، نا محمَّد (٦) بن نصر (٧)، نا الحجاج بن يوسف (٨)\n_________\n(١) الزهريّ، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٢) في جميع النسخ: خالد بن زيد بن أسلم، وهو خطأ، فإن زيدًا أخوه لا أبوه، والتصويب من مصادر الترجمة.\nوهو خالد بن أسلم القرشي العدوي، أخو زيد بن أسلم مولى عمر، صدوق.\nروى له البخاري معلقًا، وفي \"الأدب\"، وابن ماجه.\nانظر: \"التاريخ الكبير\" للبخاري ٣/ ١٤٠، \"تهذيب الكمال\" ٨/ ٢٨، \"التقريب\" (١٦٢٦).\n(٣) [١٤٣٧] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم أر فيه جرحًا ولا تعديلًا.\nالتخريج:\nالخبر تقدم تخريجه قريبًا.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) أبو يحيى الكرابيسي، محدث، مشهور، مدلس.\n(٦) زيادة من (ت).\n(٧) المروزي، ثقة حافظ، إمام، جبل.\n(٨) حجاج بن أبي يعقوب يوسف بن حجاج الثقفي البغدادي، المعروف بابن الشاعر، ثقة حافظ. مات سنة (٢٥٩ هـ).\nانظر: \"الجرح والتعديل\" ٣/ ١٦٨، \"الثقات\" لابن حبان ٨/ ٢٠٣، \"تهذيب الكمال\" ٥/ ٤٦٦، \"التقريب\" (١١٤٩).","vol":"13","page":340},{"text":"ومحمد بن يحيى (١)، قالا: نا يحيى بن يعلق بن الحارث المحاربي (٢)، نا أبي (٣)، نا غيلان بن جامع المحاربي (٤)، عن عثمان بن (٥) اليقظان (٦)، عن جعفر بن إياس (٧)، عن مجاهد (٨)، عن ابن عباس - ﵄ - قال: لما نزلت هذِه الآية ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ﴾ الآية، كبر ذلك على المسلمين وقالوا: ما يستطيع أحدٌ منا يدع لولده مالًا يبقى بعده! قال عمر - ﵁ -: أنا أفرج عنكم، فانطلقوا، وانطلق عمر - ﵁ - واتبعه\n_________\n(١) الذهلي، ثقة، حافظ، جليل.\n(٢) الكوفي، ثقة.\n(٣) يعلق بن الحارث بن حرب المحاربي الكوفي، ثقة.\n(٤) في (ت): البخاري، وهو تحريف.\nوهو غيلان بن جامع بن أشعث المحاربي، أبو عبد الله الكوفي قاضيها، ثقة.\n(٥) كذا في جميع النسخ، والتصويب (أبو) كما في مصادر ترجمته.\n(٦) عثمان بن عمير -بالتصغير- ويقال بن قيس، والصواب أن قيسًا جدّ أبيه، وهو عثمان بن أبي حميد أيضًا البجلي، أبو اليقظان الكوفي الأعمى، ضعفه أحمد وابن معين وأبو حاتم، قال البخاري: كان يحيى وعبد الرحمن لا يحدثان عنه، وقال ابن عدي: رديء المذهب يؤمن بالرجعة. لذا قال الحافظ: ضعيف واختلط وكان يدلس ويغلو في التشيع، مات في حدود سنة (١٥٠ هـ).\nانظر: \"التاريخ الكبير\" للبخاري ٦/ ٢٤٥، \"المجروحين\" لابن حبان ٢/ ٩٥، \"الكامل\" لابن عدي ٥/ ١٦٦، \"تهذيب الكمال\" ٧/ ١٣٢، \"ميزان الاعتدال\" ٣/ ٥٠، \"التقريب\" (٤٥٣٩).\n(٧) جعفر بن إياس أبو بشر بن أبي وَحْشِية، ثقة، وضعفه الشعبي في مجاهد.\n(٨) ابن جبر، ثقة، إمام في التفسير والقراءة.","vol":"13","page":341},{"text":"ثوبان، فأتى النبي - ﷺ - فقال: يا نبي الله، إنه قد كبر على أصحابك هذِه الآية، فقال: \"إن الله ﷿ لم يفرض الزكاة إلا ليطيب بها ما بقي من أموالكم، وإنما فرض المواريث في أموال تبقى بعدكم، ثم قال: ألا أخبركم بخير ما يكنز المرء: المرأة الصالحة إذا نظر إليها سرته، وإذا أمرها أطاعته، وإذا غاب عنها حفظته\" (١).\n_________\n(١) [١٤٣٨] الحكم على الإسناد:\nإسناده ضعيف لحال عثمان أبو اليقظان.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ٣/ ٤١٨ وعزاه لابن أبي شيبة في \"مسنده\" وأبي داود، وأبي يعلى، وابن أبي حاتم، والحاكم، وابن مردويه، والبيهقي.\nوقد أخرجه أبو يعلى في \"مسنده\" ٤/ ٣٧٨ من طريق أبي بكر، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٨٨ من طريق حميد بن مالك، والحاكم في \"المستدرك\" ٢/ ٣٣٣ من طريق إبراهيم بن إسحاق الزهريّ، ومن طريقه البيهقي ٤/ ٨٣.\nوأخرجه البيهقي أيضًا في \"السنن الكبرى\" ٤/ ٨٣ من طريق عباس الترقفى، وابن عبد البر في \"التمهيد\" ١٩/ ١٦٨ من طريق محمَّد بن إسماعيل الصائغ.\nخمستهم عن يحيى بن يعلى، عن أبيه .. بنحوه.\nقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه.\nوقال الذهبي: عثمان لا أعرفه، والخبر عجيب.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ٣٠: رواه أبو يعلى في \"مسنده\"، وفيه عثمان بن عمير وهو ضعيف.\nوقال البيهقي في \"السنن الكبرى\" ٤/ ٨٣: وقصر به بعض الرواة عن يحيى، فلم يذكر في إسناده عثمان أبا اليقظان.\nقلت: يشير البيهقي إلى ما أخرجه أبو داود في الزكاة، باب في حقوق المال =","vol":"13","page":342},{"text":"وقال بعض الصحابة: هي في أهل الكتاب خاصة (١).\nوقال السدي: هي في أهل القبلة (٢).\nوقال الضحاك: هي عامّة في أهل الكتاب وفي المسلمين (٣)، من كسب مالًا حلالًا فلم يعط من حق الله تعالى كان كنزًا وإن قلّ وكان على وجه الأرض، وما أعطي حق الله منه لم يكن كنزًا وإن كان كثيرًا ودفنه في الأرض.\n[١٤٣٩] أخبرنا عبد الله بن حامد (٤)، أخبرنا أحمد بن محمَّد بن إبراهيم (٥)، نا محمَّد بن نصر (٦)،\n_________\n= (١٦٦٤) عن عثمان بن أبي شيبة، ومن طريقه الجصاص في \"أحكام القرآن\" ٤/ ٣٠٢ والحاكم في \"المستدرك\" ١/ ٤٠٩ من طريق علي بن المديني. كلاهما عن يحيى بن يعلى، عن أبيه، عن غيلان بن جامع، عن جعفر بن إياس .. بنحوه. ولم يذكرا فيه عثمان أبو اليقظان.\nقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي.\nوضعفه الألباني في \"ضعيف أبي داود\" (ص ١٦٦).\n(١) هذا قول معاوية - ﵁كما سيأتي.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤١٩ لابن أبي حاتم.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٨٩ من طريق أحمد بن مفضل، عن أسباط، عن السدي .. به. وذكره الواحدي في \"أسباب النزول\" (ص ٢٥٠)، وابن الجوزي في \"زاد المسير\" ٣/ ٤٢٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٢٣.\n(٣) انظر \"أسباب النزول\" للواحدي (ص ٢٥٠)، \"زاد المسير\" لابن الجوزي ٣/ ٤٢٨.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) محدث، مشهور، مدلس.\n(٦) المروزي، ثقة، حافظ، إمام، جبل.","vol":"13","page":343},{"text":"نا عمرو بن زرارة (١)، أنا هشيم (٢)، أنا حصين (٣)، عن زيد بن وهب (٤)، قال: مررت بالرّبذة (٥) فإذا أنا بأبي ذرّ - ﵁ -، فقلت له: ما أنزلك منزلك هذا؟ قال: كنت بالشام فاختلفت أنا ومعاوية في هذِه الآية ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ﴾ فقال معاوية: نزلت في أهل الكتاب.\nفقلت: نزلت فينا وفيهم، فكان بيني وبينه كلام في ذلك، فكتب إلى عثمان - ﵁ - يشكوني، فكتب إليّ عثمان أن أقدم المدينة، فقدمتها، فكثر الناس عليّ حتى كأنهم لم يروني قبل ذلك، فذكرت ذلك لعثمان - ﵁ -، فقال لي: إن شئت تنحّيتَ فكنت قريبًا، فذاك الذي أنزلني هذا المنزل، ولو أمَّروا عليّ حبشيًا لسمعت وأطعت (٦).\n_________\n(١) ابن واقد الكلابي، أبو محمَّد النيسابوري، ثقة ثبت.\n(٢) هُشَيم بن بَشِير أبو معاوية بن أبي خازم الواسطي، ثقة ثبت كثير التدليس والإرسال الخفي.\n(٣) ابن عبد الرحمن السلمي، أبو الهذيل الكوفي، ثقة تغير حفظه في الآخر، ورواية هشيم عنه قبل التغير.\n(٤) أبو سليمان الكوفي، مخضرم ثقة جليل.\n(٥) الرَّبَذة: بالراء الموحدة والذال المعجمة، من قرى المدينة بأطراف الحجاز مما يلي نجدًّا، على طريق حاج العراق، تبعد مائة وخمسين كيلًا شمال مهد الذهب، وهي اليوم خراب.\n\"معجم البلدان\" لياقوت ٣/ ٢٧، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ١٣٥ - ١٣٦).\n(٦) [١٤٣٩] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات. =","vol":"13","page":344},{"text":"وقال بعضهم: نزلت في مانعي الزكاة خاصة (١).\nوهو أولى الأقاويل بالصحة، يدل عليه:\n[١٤٤٠] ما أخبرنا أبو محمَّد عبد الله بن حامد الأصفهاني (٢)، قال: أنا أبو يحيى أحمد بن محمَّد بن إبراهيم السمرقندي (٣)، نا محمَّد بن نصر المروزي (٤)، نا محمَّد بن عبد الملك بن أبي الشوارب (٥)، نا عبد العزيز بن المختار (٦)،\n_________\n= التخريج:\nأخرجه ابن سعد في \"الطبقات الكبرى\" ٤/ ٢٦٦، والبخاري في الزكاة، باب ما أدى زكاته فليس بكنز (١٤٠٦)، والطبري في \"جامع البيان\" ١٠/ ١٢١ - ١٢٢ من طرق عن هشيم، عن حصين .. بنحوه.\nوأخرجه البخاري أيضًا في التفسير، باب والذين يكنزون الذهب والفضة .. (٤٦٦٠) من طريق جرير، عن حصين .. بنحوه مختصرًا.\nوأخرجه النسائي في \"السنن الكبرى\" في التفسير، باب والذين يكنزون الذهب والفضة (١١٢١٨) من طريق فضيل بن عياض، عن حصين .. به.\n(١) عزا ابن عطية في \"المحرر الوجيز\" ٣/ ٢٨ هذا القول لجمهور أهل العلم، وكذا ابن الجوزي ٣/ ٤٢٩ واختاره الطبري في \"جامع البيان\" ١٠/ ١٢٠.\n(٢) في (ت): الأصبهاني، وهو الوزان، لم يذكر بجرح أو تعديل.\n(٣) محدث، مشهور، مدلس.\n(٤) ثقة، حافظ، إمام، جبل.\n(٥) محمَّد بن عبد الملك بن أبي الثوارب الأموي البصري، واسم أبي الشوارب محمَّد بن عبد الرحمن بن أبي عثمان، صدوق، من كبار العاشرة، مات سنة (٢٤٤ هـ).\n\"تقريب التهذيب\" لابن حجر (٦١٣٨)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٥، \"الثقات\" لابن حبان ٩/ ١٠٢، \"تهذيب الكمال\" للمزي ٢٦/ ١٩.\n(٦) عبد العزيز بن المختار الدباغ البصري، مولى حفصة بنت سيرين، ثقة. =","vol":"13","page":345},{"text":"حدثنا سهيل (١)، عن أبيه (٢)، عن أبي هريرة - ﵁ -، قال: قال رسول الله - ﷺ -: \"ما مضى صاحب كنز لا يؤدي زكاته، إلا سمي عليها (٣) في نار حهنم، فتجعل صفائح بها فيكوى بها جبينه وجنباه؛ حتى يحكم الله ﷿ بين عباده في يوم كان مقداره خمسين أنس سنة مما تعدون، ثم يرى سبيله إما إلى الجنة وإما إلى النار، وما من صاحب إبلٍ لا يؤدي زكاتها، إلا بطح (٤) لها بقاعٍ قرقر (٥) أوفر ما كانت (٦)، تسير (٧) عليه، كلما مضى عليه آخراها رُدّت عليه أَولاها، حتى يحكم الله تعالى بين عباده في يوم كان مقداره خمسين ألف سنة مما تعدون، ثم يرى سبيله إما إلى الجنة وإما إلى النار، وما من صاحب غنم لا يؤدي زكاتها إلا بطح لها بقاع قرقرٍ كأوفر ما كانت، فتطؤه\n_________\n= روى له الجماعة.\nانظر: \"التاريخ الكبير\" للبخاري ٦/ ٢٤، \"تهذيب الكمال\" للمزي ٦/ ٣١٦، \"تقريب التهذيب\" لابن حجر (٤١٤٨).\n(١) سهيل بن أبي صالح ذكوان السمان، أبو يزيد المدني، صدوق تغير حفظه بأخرة.\n(٢) ذكوان أبو صالح السمان الزيات المدني، ثقة ثبت.\n(٣) في حاشية الأصل: في نسخة: عليه، وكذا هي في (ت) وفي صحيح مسلم.\n(٤) بُطِحَ: أي ألقي صاحبها على وجهه لتطأه. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٣٤.\n(٥) قال البغوي في \"شرح السنة\" ٥/ ٤٨٢: القاع: المكان المستوي ليس فيه ارتفاع ولا انخفاض، والقرقر: المستوي الأملس من الأرض.\n(٦) قال البغوي: أي يريد كمال حالها في القوة والسّمَن، فتكون أثقل لوطئها.\n(٧) في صحيح مسلم: تَسْتَنُّ. والاستنان: الجري.","vol":"13","page":346},{"text":"بأظلافها (١) وتنطحه بقرونها، وليس (٢) فيها عقصاء (٣) ولا جلحاء (٤)، كلما مضى عليه أخراها رُدّت عليه أولاها حتى يحكم الله تعالى بين عباده في يوم كان مقداره خمسين ألف سنة مما تعدون، ثم يرى سبيله إما إلى الجنة وإما إلى النار\".\nقال سهيل: فلا أدري أذكر البقر أم لا؟ (٥)\nوروى ثوبان - ﵁ - أن النبي - ﷺ - كان يقول: \"من ترك بعده كنزًا، مثّل\n_________\n(١) الأظلاف: جمع ظِلْف، وهو من البقر والغنم كالحافر للفرس والبغل. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٥٩.\n(٢) في (ت): ليس.\n(٣) العقصاء كما في \"النهاية في غريب الحديث والأثر\" ٣/ ٢٧٥: الملتوية القرنين.\n(٤) الجلحاء: هي التي لا قرن لها. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٨٤.\n(٥) [١٤٤٠] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية إسناده حسن.\nالتخريج:\nأخرجه مسلم في الزكاة، باب إثم مانع الزكاة (٩٨٧)، والبيهقي في \"السنن الكبرى\" ٤/ ٨١ من طريق محمَّد بن عبد الملك .. بنحوه مطولًا.\nوأخرجه أحمد في \"المسند\" ٢/ ٢٦٢، ٢٧٦، ٣٨٣ (٧٥٦٣، ٧٧٢٠، ٨٩٧٧)، ومسلم في الزكاة، باب إثم مانع الزكاة (٩٨٧) أيضًا، وأبو داود في الزكاة، باب في حقوق المال (١٦٥٨)، والطبري ١٠/ ١٢٠، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٤٥ والبغوي في \"شرح السنة\" ٥/ ٤٨٠ من طرق أخرى عن أبي صالح .. بنحوه.\nوانظر تخريجه مستوفيًا في حاشية \"المسند\" للشيخ أحمد شاكر (٧٥٥٣) =","vol":"13","page":347},{"text":"له يوم القيامة شجاعًا أقرع له زبيبتان يتبعه، يقول: ويلك! ما أنت؟ فيقول: أنا كنزك الذي تركته بعدك، فلا يزال يتبعه حتى يُلقِمَه يده فيقضقضها (١)، ثم يُلقمه سائر جسده\" (٢).\n_________\n(١) في حاشية الأصل: فيقضمها.\n(٢) أخرجه ابن خزيمة في \"صحيحه\" ٤/ ١١، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٤٩، والبزار كما في \"كشف الأستار\" (٨٨٢)، والطبراني في \"المعجم الكبير\" ٢/ ٩١ (١٤٠٨)، والحاكم في \"المستدرك\" ١/ ٣٨٨ - ٣٨٩، وأبو نعيم في \"حلية الأولياء\" ١/ ١٨١ كلهم من طرق عن يزيد بن زريع، عن سعيد ابن أبي عروبة، عن قتادة، عن سالم بن أبي الجعد، عن معدان بن أبي طلحة، عن ثوبان .. بنحوه. قال الحاكم: صحيح على شرط مسلم ولم يخرجاه.\nوقال الذهبي: على شرطهما.\nوقال الهيثمي في \"مجمع الزوائد\" ٣/ ٦٤: رواه البزار وقال: إسناده حسن، قلت: ورجاله ثقات.","vol":"13","page":348},{"text":"<span data-type=\"title\" id=toc-1643>٣٦ </span>- قوله ﷿: ﴿إِنَّ عِدَّةَ الشُّهُور﴾\nيعني عدد شهور \"السنة ﴿عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا﴾ قراءة العامة بفتح العين والشين، وقراءة أبي جعفر ﴿اثنا عشْر﴾ بجزم العين (١).\nوقرأ طلحة بن سليمان بسكون الشين (٢) ﴿شَهْرًا﴾ نصب على التمييز. وهي المحرم، وصفر، وشهر ربيع الأول، وشهر ربيع الآخر، وجمادى الأولى، وجمادى الآخرة، ورجب، وشعبان، وشهر رمضان، وشوال، وذو القعدة، وذو الحجة.\nفأما المحرم؛ فسمي بذلك لتحريم القتال فيه، وسمّي صفرًا؛ لأن مكة تصفر من الناس فيه؛ أي: تخلو، وقيل: وقع فيه وجاء فاصفرّت وجوههم، وقال أبو عبيدة: سمي صفرًا لأنه صفرت فيه رِطَابُهُم من اللبن، وشهرا ربيع سمّيا بذلك لإنبات الأرض وإمراعها فيهما، وقيل: لارتباع القوم؛ أي إقامتهم، وجماديان سمّيا بذلك لجمود المياه فيهما (٣)، وسمي رجبًا؛ لأنهم كانوا يرجبونه؛ أي يعظمونه، يقال: رجَبْتُه ورجَّبتُهُ -بالتخفيف والتشديد-؛ إذا (٤) عظمته، قال الكميت:\n_________\n(١) انظر: \"الكنز\" (ص ١٦٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٩٤)، \"الغاية\" له أيضًا (ص ٢٦٨).\n(٢) \"البحر المحيط\" لأبي حيان ٥/ ٤١، \"الدر المصون\" للسمين الحلبي ٦/ ٤٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٩١.\n(٣) في الأصل: فيها، والمثبت من (ت).\n(٤) في (ت): أي.","vol":"13","page":349},{"text":"ولا غَيرُهُم أَبغِي لِنَفْسيَ جُنَّةً ... ولا غيرُهم ممّن أُجلُّ وأرجُبُ\nوقيل: سمي بذلك لترك القتال فيه، من قول العرب: رجلٌ أرجب إذا كان أقطع لا يمكنه العمل. روي عن النبي - ﷺ - أنه قال: \"إن (١) في الجنة نهرًا يقال له: رجب، ماؤه أشد بياضًا من الثلج، وأحلى من العسل، من صام يومًا من رجب شرب منه\" (٢).\nوقال ابن عمر (٣): سمّي شعبان لتشعب القبائل فيه، وروى زياد بن ميمون أن النبي - ﷺ - قال: \"سمّي شعبان لأنه يتشعب فيه خير كثير\n_________\n(١) زيادة من (ت).\n(٢) أخرجه ابن حبان في \"المجروحين\" ٢/ ٢٣٨، والبيهقي في \"شعب الإيمان\" ٣/ ٣٦٧ من طريق منصور بن زيد، عن موسى بن عبد الله الأنصاري، عن أنس بن مالك - ﵁ - .. به.\nوأسنده الحافظ ابن حجر في \"تبيين العجب\" (ص ٣٣) من طريق أبي القاسم التيمي، في كتاب \"الترغيب والترهيب\" له.\nوعزاه كذلك لأبي سعيد النقاش في كتاب فضل الصوم له، ولأبي الشيخ في فضل الصوم، ولأبي محمَّد الجوهري في \"أماليه\"، ولابن شاهين في كتاب \"الترغيب والترهيب\".\nقال ابن الجوزي في \"العلل المتناهية\" ٢/ ٦٥: وهذا لا يصح، وفيه مجاهيل لا ندري من هم وقال الذهبي في \"ميزان الاعتدال\" ٤/ ١٨٩: والخبر باطل.\nوانظر مزيدًا من بيان طرقه في \"تبيين العجب\" (صر ٣٣ - ٣٦)، \"الفردوس\" للديلمي ١/ ٢٢٠.\n(٣) في (ت): أبو عمرو.","vol":"13","page":350},{"text":"لرمضان\" (١).\nوقد مضى القول في رمضان، وسمي شوالًا لِشَولانِ النوق للقاح بأذنابها فيه، وقال أبو زيد (٢) البلخي: سمي بذلك لأن القبائل كانت تشول فيه، أي تبرح (٣) عن أمكنتها، ويسمى ذا القعدة لقعودهم فيه عن القتال، وذا الحجة لقضاء حجهم فيه، والله أعلم (٤).\nوقال بعض البلغاء: إذا رأت العرب السادات قد تركوا العادات وحرموا الغارات قالوا: محرّم، وإذا ضَعُفت أركانهم ومرضت أبدانهم واصفَرَّت ألوانهم قالوا: هذا صفر، وإذا ازهرت البساتين وظهرت الرياحين قالوا: ربيعان، وإذا قلّ النماء (٥) وجمد الماء\n_________\n(١) لم أجده، وهو حديث موضوع لما تقدم من حال زياد بن ميمون.\n(٢) في الأصل: أبو يزيد، وهو تحريف، والتصويب من (ت).\nوهو أحمد بن سهل البلخي الحنفي، فيلسوف أديب، صاحب تصانيف، في ترجمته ما يعشر بتشيعه، له من الكتب: كتاب أسماء الأشياء، وما أُغلق من غريب القرآن، وأقسام العلوم، توفي سنة (٣٢٢ هـ).\n\"إرشاد الأريب\" ١/ ٣٧٤، \"الأعلام\" للزركلي ١/ ١٣٤.\n(٣) في حاشية الأصل: تتبرّح.\n(٤) انظر الكلام حول تسمية المشهور في كتاب \"الأزمنة والأمكنة\" للمرزوقي ١/ ٢٧٧ - ٢٨٤، وفيما نقله الحافظ ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٩٥ عن علم الدين السخاوي في جزء جمعه سماه \"المشهور في أسماء الأيام والشهور\". كما استوعب القاسمي في \"تفسيره\" ٨/ ٣١٤٤ - ٣١٤٨ الكلام حولها ملخصًا ذلك في \"المصباح\" و\"القاموس المحيط\" للفيروزآبادي و\"شرحه\".\n(٥) في (ت): الثمار.","vol":"13","page":351},{"text":"قالوا: جُماديان، وإذا هاجت الرياح (١) وجرت الأنهار وترجبت الأشجار: قالوا رجب، وإذا بانت الفضائل (٢) وتشعبت القبائل قالوا: شعبان، وإذا حمي الفضا وطفئ جمر الغضا قالوا: رمضان، وإذا تكّشفت السحاب وكثرت الذئاب (٣) وشالت النوق الأذناب قالوا: شوال، وإذا قعد التجار عن الأسفار قالوا: ذو القعدة، وإذا قصدوا الحجّ من كلّ فجّ وأظهروا العج والثجّ قالوا: ذو الحجة (٤).\n﴿فِي كِتَابِ اللَّهِ﴾ يعني: في اللوح المحفوظ، وقيل: في قضائه الذي قضى ﴿يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ﴾ من المشهور ﴿أَرْبَعَةٌ﴾ أي: أربعة أشهر ﴿حُرُمٌ﴾ كانت العرب تعظمها وتحرم القتال فيها، حتى لو لقي الرجل منهم قاتل أبيه أو أخيه لم يَهِجهُ، وهي رجب وذو القعدة وذو الحجة والمحرم، واحدٌ فرد وثلاثةٌ سرد (٥)\n_________\n(١) في (ت): البحار.\n(٢) في (ت): الفصائل، ولعلها أصحّ.\n(٣) في (ت): الذباب.\n(٤) لم أجده بهذا اللفظ، لكن أورد الفراء في كتاب \"الأيام والليالي والشهور\" (ص ٤١ - ٤٦) نحوًا من هذِه المعاني.\n(٥) تظاهرت الأخبار عن رسول الله - ﷺ - بالنص على هذِه الأشهر الحرم، من ذلك ما أخرجه البخاري في التفسير باب إن عدة المشهور عند الله (٤٦٦٢)، ومسلم في القسامة، باب تغليظ تحريم الدماء والأعراض والأموال (١٦٧٩) من حديث أبي بكرة - ﵁ -، عن النبي - ﷺ - قال: \"إن الزمان قد استدار كهيئته يوم خلق الله السماوات والأرض، السنة اثنا عشر شهرًا، منها أربعة حرم: ثلاث متواليات ذو =","vol":"13","page":352},{"text":"(أي متتابعة) (١).\n﴿ذَلِكَ الدِّينُ الْقَيِّمُ﴾ أي: الحساب (٢) المستقيم (٣) ﴿فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ﴾؛ أي في الأشهر الحرم (٤) بالعمل بمعصية الله وترك طاعته (٥).\n_________\n= القعدة وذو الحجة ومحرم، ورجب مضر الذي بين جمادى وشعبان\" واللفظ للبخاري.\n(١) ما بين القوسين زيادة من (ت).\n(٢) في الأصل: الحسبان، والمثبت من (ت).\n(٣) هذا تأويل السدي كما أخرجه عنه الطبري في \"جامع البيان\" ١٠/ ١٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٩٢.\n(٤) هذا قول قتادة والفراء كما في \"زاد المسير\" ٣/ ٤٣٣ و\"معاني القرآن\" للفراء ١/ ٤٣٥، واختاره الطبري في \"جامع البيان\" ١٠/ ١٢٧، والزمخشري في \"الكشاف\" ٢/ ١٥١، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٩٧.\nولم يذكر المصنف القول الآخر في مرجع الضمير في \"فيهنّ\"، وهو عوده على الاثني عشر شهرا، كما قاله ابن عباس فيما أخرجه الطبري في \"جامع البيان\" ١٠/ ١٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٩٣، واختاره ابن عطية في \"المحرر الوجيز\" ٣/ ٣١.\nوانظر توجيه القولين في \"البحر المحيط\" لأبي حيان ٥/ ٤١.\n(٥) هذا تفسير عبد الرحمن بن زيد بن أسلم للظلم، أخرجه الطبري في \"جامع البيان\" ١٠/ ١٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٩٢.","vol":"13","page":353},{"text":"وقال ابن عباس: باستحلال القتل والغارة فيهنّ (١).\nوقال محمَّد بن إسحاق بن يسار: لا تجعلوا حلالها حرامًا ولا حرامها حلالًا كما فعل أهل الشرك وهو النسيء (٢).\nقال قتادة: إن العمل الصالح والأجر أعظم في الأشهر الحرم، والذنب والظلم فيهنّ أعظم من الظلم فيما سواهن، وإن كان الظلم على كل حال عظيمًا، ولكن الله يعظم من أمره ما شاء ويصطفي من خلقه صفايا (٣).\n﴿وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً﴾ جميعًا، عامًّة، مؤتلفين غير مختلفين ﴿كَمَا يُقَاتِلُونَكُمْ كَافَّةً﴾ وهي نصب على الحال (٤) ﴿وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ﴾.\nواختلف العلماء في تحريم القتال في الأشهر الحرم (٥):\n_________\n(١) لم أجده عن ابن عباس، وذكره نحوه الماوردي في \"النكت والعيون\" ٢/ ٣٦٠ وعزاه لابن بحر.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٢٧، وهو في \"السيرة النبوية\" لابن هشام ٢/ ٥٤٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٩٣ من طريق يزيد بن زريع، عن سعيد، عن قتادة .. بنحوه.\n(٤) انظر \"البحر المحيط\" لأبي حيان ٥/ ٤١.\n(٥) انظر اختلافهم مبسوطًا في: \"أحكام القرآن\" للجصاص ١/ ٤٠١، \"أحكام القرآن\" لابن العربي ١/ ٢٠٦، \"نواسخ القرآن\" لابن الجوزي (ص ١٩٦)، \"الناسخ والمنسوخ\" لأبي عبيد (ص ٢٠٧ - ٢٠٨).","vol":"13","page":354},{"text":"فقال قوم: إنه منسوخ (١)، قال قتادة وعطاء الخراساني: كان القتال كبيرًا في الأشهر الحرام ثم نسخ وأُحِل القت فيه بقوله ﴿وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً﴾ يقول فيهن وفي غيرهن (٢).\nوقال الزهريّ: كان رسول الله - ﷺ - يحرم القتال في الأشهر الحرم بما أنزل الله من تحريم ذلك حتى نزلت براءة فأحل قتال المشركين (٣).\n_________\n(١) قال أبو جعفر النحاس في كتاب \"الناسخ والمنسوخ\" ١/ ٥٣٥: أجمع العلماء على أن هذِه الآية منسوخة وأن قتال المشركين في الشهر الحرام مباح، غير عطاء ..\nثم عزا القول بالنسخ لابن عباس وسعيد بن المسيب وسليمان بن يسار وقتادة والأوزاعي.\nوعزاه الجصاص في \"أحكام القرآن\" ١/ ٤٠١، وابن الجوزي في \"نواسخ القرآن\" (ص ١٩٧)، وفي \"زاد المسير\" لابن الجوزي ١/ ٢٣٧ لسائر علماء الأمصار.\nواختاره أبو عبيد كما في \"الناسخ والمنسوخ\" له (ص ٢٠٨)، والطبري في \"جامع البيان\" ٢/ ٣٥٣، ومكي في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ١٩٩)، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٣٤.\n(٢) أثر قتادة في \"الناسخ والمنسوخ\" له (ص ٣٣)، وأسنده عنه النحاس في \"الناسخ والمنسوخ\" ١/ ٥٣٥.\nوأثر عطاء أخرجه الطبري في \"جامع البيان\" ٢/ ٣٥٣، وذكره البغوي في \"معالم التنزيل\" ٤/ ٤٥ وأبو حيان في \"البحر المحيط\" ٥/ ٤١.\n(٣) أورده السيوطي في \"الدر المنثور\" ٣/ ٤٥٠، وعزاه لعبد الرزاق وأبي داود في ناسخه وابن جرير وابن أبي حاتم.\nوقد أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٨٧ ومن طريقه الطبري في \"جامع البيان\" ٢/ ٣٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٨٤ وابن الجوزي في \"نواسخ القرآن\" (ص ١٩٧ - ١٩٨) عن معمر، عن الزهريّ .. بنحوه.","vol":"13","page":355},{"text":"وقال أبو إسحاق (١): سألت سفيان الثوري عن القتال في الشهر الحرام فقال: هذا منسوخ؛ وقد مضى، ولا بأس بالقتال فيه وفي غيره (٢).\nقالوا: ولأن النبي - ﷺ - غزا هوازن بحنين، وثقيفًا بالطائف، وحاصرهم في شوال وبعض ذي القعدة، فدل على أنه منسوخ (٣).\nوقال الآخرون: هو (٤) غير منسوخ (٥).\n_________\n(١) في الأصل: ابن إسحاق، وهو تحريف، والتصويب من (ت)، وقد جاء مبينًا عند ابن أبي حاتم ٢/ ٣٨٥: أبو إسحاق الفزاري.\nوهو إبراهيم بن محمَّد بن الحارث بن أسماء الكوفي، أبو إسحاق الفزاري، ولد بواسط، سكن الشام، كان من الفقهاء والعباد والحفاظ والزهاد، ممن عنى بالعلم ولزم الورع والحلم ورابط بالثغر إلى أن مات سنة ست وثمانين ومائة. \"الطبقات الكبرى\" لابن سعد ٧/ ٤٨٨، \"مشاهير علماء الأمصار\" لابن حبان (ص ٢٨٩)، \"تذكرة الحفاظ\" للذهبي ١/ ٢٧٣.\n(٢) ذكره السيوطي في \"الدر المنثور\" ١/ ٤٥١ وعزاه لابن أبي حاتم.\nوهو في \"تفسير القرآن العظيم\" ٢/ ٣٨٥ من طريق معاوية بن عمرو، عن أبي إسحاق الفزاري .. به.\n(٣) ذكر هذا التعليل الطبري في \"جامع البيان\" ٢/ ٣٥٤، والبغوي في \"معالم التنزيل\" ٤/ ٤٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٣٤.\n(٤) في (ت): إنه.\n(٥) ذهب إلى هذا القول ابن كثير في \"تفسير القرآن العظيم\" ٧/ ١٩٩، والشوكاني في \"فتح القدير\" ٢/ ٤٥٠ وأجاب ابن كثير عن استدلال القائلين بالنسخ، بأن الآية ﴿وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً﴾ من باب التهييج والتحضيض، أي؛ كما يجتمعون لحربكم إذا حاربوكم فاجتمعوا أنتم أيضًا لهم، ويحتمل أنه إذنٌ للمؤمنين بقتال المشركين في الشهر الحرام إذا كانت البداءة منهم كما قال =","vol":"13","page":356},{"text":"قال ابن جريج: حلف بالله عطاء بن أبي رباح ما يحل للناس أن يغزوا في الحَرَم ولا في الأشهر الحُرُم إلا أن يُقاتَلوا فيها وما نسخت (١).\nوقال ابن حيان (٢): نسخت هذِه الآية كل آية فيها رخصة (٣).\n\n<span data-type=\"title\" id=toc-1644>٣٧ </span>- قوله تعال: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ﴾\nقرأ الحسن وعلقمة وقتادة ومجاهد ونافع -غير ورش- وأبو عمرو\n_________\n= تعالى: ﴿وَلَا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإِنْ قَاتَلُوكُمْ فَاقْتُلُوهُمْ﴾. قال: وهكذا الجواب عن حصار رسول الله - ﷺ - أهل الطائف فإنه من تتمة قتال هوازن وأحلافها؛ فإنهم هم الذين ابتدأوا القتال ودعوا إلى الحرب، وكان ابتداؤه في شهر حلال، ودخل الشهر الحرام فاستمر فيه أيامًا، ثم قفل عنهم؛ لأنه يغتفر في الدوام ما لا يغتفر في الابتداء. انتهى بتصرف.\n(١) أخرجه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٠٧) ومن طريقه الجصاص في \"أحكام القرآن\" ١/ ٤٠١.\nوأخرجه الطبري في \"جامع البيان\" ٢/ ٣٥٣، وابن الجوزي في \"نواسخ القرآن\" (ص ١٩٦) جميعهم من طريق حجاج، عن ابن جريج .. بنحوه.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٤٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٣٤.\nتنبيه: وقع في \"جامع البيان\" للطبري (وما يستحب) بدل (وما نسخت) وهو تحريف، لمخالفته ما في باقي المصادر.\n(٢) هو مقاتل كما في \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٧٩٣.\n(٣) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٢٥ وعزاه لابن أبي حاتم وأبي الشيخ.\nوقد أخرجه ابن أبي حاتم ٦/ ١٧٩٣ من طريق محمَّد بن مزاحم، عن بكير بن معروف، عن مقاتل .. به.","vol":"13","page":357},{"text":"وعيسى وعاصم وحمزة والأعمش والكسائي وابن عامر ويعقوب: النسيء ممدودًا مهموزًا (١) واختاره أبو عبيد وأبو حاتم، وهو مصدر كالحرير والسعير والحريق ونحوها، (٢)، ويجوز أن يكون مفعولًا مصروفًا إلى فعيل مثل الجريح والقتيل والصريع تقديره: إنما الشهر المؤخر (٣).\nوقرأ أبو عبد الرحمن وطلحة والأشهب وشبل (إنما النسء) ساكنة\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٣١٤)، \"التيسير\" للداني (ص ١١٨)، \"العنوان\" لابن خلف (ص ١٠٢)، \"النشر في القراءات العشر\" لابن الجزري ١/ ٤٠٥.\nولم يعد المؤلف ابن كثير مع من قرأ بالمد والهمز، والصحيح أنه يقرأ بهما كالجمهور، كما أن هشامًا وحمزة يقرآن هذا اللفظ في حالة الوقف عليه بإبدال الهمز ياءً مع الإدغام كقراءة ورش وأبي جعفر.\nانظر \"النشر في القراءات العشر\" لابن الجزري ١/ ٤٣٢، ٤٧٥، \"إبراز المعاني\" ٢/ ٣١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٩١، \"سراج القاري\" (ص ٩٠)، \"تحرير الكلام على وقف حمزة وهشام\" (ص ١٧٠).\n(٢) انظر: \"الحجة\" للفارسي ٤/ ١٩٣.\n(٣) اختار هذا الاشتقاق الجوهري في \"الصحاح\" (نسأ)، والفراء في \"معاني القرآن\" ١/ ٤٣٧، وابن خالويه في \"إعراب القراءات\" ١/ ٢٤٧، وأبو حاتم السجستاني كما نقله عنه أبو حيان في \"البحر المحيط\" ٥/ ٤٢.\nوردّه أبو علي الفارسي في \"الحجة\" ٤/ ١٩٣ بأنه يكون المعنى: إنما المؤخر زيادة، والمؤخر الشهر، ولا يكون الشهر زيادة في الكفر.\nونقل السمين الحلبي في \"الدر المصون\" ٦/ ٤٦ جواب بعضهم عن هذا بأنه على حذف المضاف: إما من الأول أي: إنما إنساء المُنسأ زيادة في الكفر، وإما من الثاني أي: إنما المُنسأ ذو زيادة.","vol":"13","page":358},{"text":"السين مهموزة على المصدر لا غير (١).\nوقرأ أبو جعفر وورش (النسيُّ) بالتشديد من غير همز (٢)، وروي ذلك عن ابن كثير (٣) على معنى المنسي، أي: المتروك، قال الله تعالى: ﴿نَسُوا اللَّهَ فَنَسِيَهُمْ﴾ (٤) (٥) من النسيان. ويحتمل أن يكون أصله الهمز فخفف.\nواختلفوا في أصل الكلمة:\nفقال الأخفش: هو من التأخير (٦). ومنه النسأة في البيع، ويقال: أنسأ الله في أجله، ونسأ في أجله، أي أخّر.\nوقال قطرب: هو من الزيادة (٧). وكل زيادة حدثت في شيء فهو\n_________\n(١) \"شواذ القراءة\" للكرماني (ل ١٠٠/ أ).\n(٢) \"التيسير\" للداني (ص ١١٨)، \"التبصرة\" لمكي (ص ٥٢٧)، \"غاية الاختصار\" للهمذاني ٢/ ٥٠٨.\n(٣) ذكر أبو العز القلانسي في \"إرشاد المبتدي\" (ص ٤٥٣) أن البزي راوي ابن كثير قرأ (النسيُّ) بتشديد الياء من غير همز، كقراءة ورش.\n(٤) التوبة: ٦٧.\n(٥) في (ت): ﴿نَسُوا اللَّهَ فَنَسِيَهُمْ﴾ وهي الآية (١٩) من سورة الحشر.\n(٦) \"معاني القرآن\" للأخفش ١/ ٣٥٧.\nوانظر أيضًا \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٠٤)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٤٤.\n(٧) في \"الفائق\" للزمخشري ٣/ ٤٢٢: وقد روى قطرب: النُّسء -بالضم- المرأة المظنون بها العمل، لتأخر حيضها عن وقته.\nلكن ذكر هذا المعنى -وهو الزيادة- الطبري في \"جامع البيان\" ١٠/ ١٢٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٣٦.","vol":"13","page":359},{"text":"نسيء، ولذلك قيل للبن إذا كُثِّر بالماء (نسيء ونسوء)، وللمرأة الحبلي إنَسُوءٌ) لزيادة الولد فيها، وقد نَسَأتُ الناقة وأنسأتُها، إذا زجرتها ليزداد سيرها (١).\nقال قتادة: عَمَد ناسٌ من أهل الضلالة فزادوا صفرًا في الأشهر الحرم وكان يقوم قائمهم (٢) في الموسم فيقول: ألا إن آلهتكم قد حرَّمت المحرم، فيُحَرِمونه ذلك العام، ثم يقوم في العام المقبل فيقول: ألا إن آلتهكم قد حرمت صفرًا، فيحرمونه ذلك العام، وكان يقال لهما صفران (٣).\nفأما معنى النسيء وبدء أمره على ما ذكره العلماء بألفاظ مختلفة ومعنى متفق عليه (٤)، فهو أن العرب كانت تحرم المشهور الأربعة وكان ذلك ما تمسكت به من ملة إبراهيم الخليل وابنه إسماعيل عليهما\n_________\n(١) \"جامع البيان\" للطبري ١٠/ ١٢٩ بنصه، وهو بنحوه في \"معاني القرآن\" للفراء ١/ ٤٣٧.\nوانظر: \"لسان العرب\" لابن منظور (نسأ).\n(٢) في (ت): قائلهم.\n(٣) أورده السيوطي في \"الدر المنثور\" ٣/ ٤٢٦ وعزاه لابن المنذر فحسب.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٣١ من طريق سعيد، عن قتادة .. به.\n(٤) انظر أقوالهم في النسيء وأخبار النسأة في: \"معاني القرآن\" للفراء ١/ ٤٣٦ - ٤٣٧، \"جامع البيان\" للطبري ١٠/ ١٢٩ - ١٣٢، \"زاد المسير\" لابن الجوزي ٣/ ٤٣٥، في \"تفسير القرآن العظيم\" لابن كثير ٧/ ٢٠٠ - ٢٠١، \"إتحاف الورى بأخبار أم القرى\" لعمر بن فهد ١/ ٥٨٥ - ٥٨٩، و\"بلوغ المنى والظفر في بيان لا عدوى ولا طيرة ولا هامة ولا صفر\" لابن فهد المكي (ص ٨٠ - ٨٧).","vol":"13","page":360},{"text":"السلام، وكانت العرب أصحاب حروب وغارات، فشق عليهم أن يمكثوا ثلاثة أشهر حُرُم متوالية لا يغزون فيها شيئًا (١)، وقالوا: لئن توالت علينا ثلاثة أشهر حرم لا نصيب فيها شيئًا لنهلكن، وإنما نصيب على ظهور دوابنا، وربما احتاجوا مع ذلك إلى تحليل المحرّم أو غيره من الأشهر الحرم بحرب تكون بينهم، فيكرهون استحلاله، ويكرهون تأخير حربهم، فنسؤوا؛ أي أخروا تحريم ذلك الشهر إلى الشهر الذي يليه، وكانوا يؤخرون تحريم المحرم إلى صفر، فيحرمونه ويستحلون المحرّم، وكانوا يمكثون بذلك زمانًا يحرمون صفرًا وهم يريدون به المحرم، ويقولون هذا أحد الصَّفَرين.\nوقد تأول بعض الناس قول النبي - ﷺ -: \"ولا صفر\" (٢) على هذا،\n_________\n(١) في (ت): لا يغيرون فيها.\n(٢) إشارة إلى الحديث الذي أخرجه البخاري في الطب، باب لا هامة (٥٧٥٧) ومسلم في السلام، باب لا عدوى ولا طيرة ولا .. (٢٢٢٠) من حديث أبي هريرة - ﵁ - أن رسول الله - ﷺ - قال: \"لا عدوى ولا طيرة ولا هامة ولا صفر\".\nبوّب الإِمام البخاري في \"صحيحه\" كما في \"فتح الباري\" ١٠/ ١٧١: باب لا صَفَر، وهو داء يأخذ البطن.\nقال الحافظ ابن حجر في \"فتح الباري\" ١٠/ ١٧١ بتصرف: كذا جزم بتفسير الصفر، وهو بفتحتين، وقد نقل أبو عبيدة عن يونس الجرمي أنه سأل رؤبة بن العجاج فقال: هي حية تكون في البطن تصيب الماشية والناس، وهي أعدى من الجرب عند العرب، ورجح عند البخاري هذا القول لكونه قرن في الحديث بالعدوى.\nوقال السيوطي في \"الديباج\" ٥/ ٢٣٦: ولا صفر فيه تأويلان: أحدهما: أن =","vol":"13","page":361},{"text":"ثم يحتاجون أيضًا إلى تأخير صفر إلى الشهر الذي بعده كحاجتهم إلى تأخير المحرّم، فيؤخرون تحريمه إلى ربيع، ثم يمكثون بذلك ما شاء الله، ثم يحتاجون إلى مثله، ثم كذلك فكذلك تتدافع شهرًا بعد شهر حتى استدار على السنة كلها فقام الإِسلام وقد رجع المحرم إلى موضعه الذي وضعه الله به، وذلك بعد دهر طويل.\nوقال مجاهد: كان المشركون يحجون في كل شهرٍ عامين، فحجوا في ذي الحجة عامين، ثم حجوا في المحرم عامين، ثم حجوا في صفر عامين، وكذلك في المشهور حتى وافقت حجة أبي بكر - ﵁ - التي حجها قبل حجة الوداع السنة الثانية من ذي القعدة، ثم حج النبي - ﷺ - في العام القابل حجة الوداع فوافقت ذا الحجة، فذلك حين قال النبي - ﷺ - في خطبته: \"ألا إن الزمان قد استدار كهيئته يوم خلق الله السموات والأرض، السنة اثنا عشر شهرًا منها أربعة حرم ثلاث متواليات: ذو القعدة وذو الحجة والمحرم، ورجب مضر الذي بين جمادى وشعبان\" (١).\n_________\n= المراد تأخيرهم تحريم المحرم إلى صفر، وهو النسيء الذي كانوا يفعلونه، وبهذا قال مالك وأبو عبيدة، والثاني: أن الصفر دواب في البطن وهي دود؛ كانوا يعتقدون أن في البطن دابة تهيج عند الجوع، وربما تقتل صاحبها، وكانت العرب تراها أعدى من الجرب، قال النووي: وهذا التفسير هو الصحيح، وبه قال مطرف وابن وهب وابن جرير وأبو عبيد وخلائق، قال: ويجوز أن يكون المراد هذا والأول جميعًا، وأن الصفرين جميعًا باطلان.\n(١) متفق عليه. وقد تقدم. =","vol":"13","page":362},{"text":"أراد بذلك - ﷺ - أن أشهر الحرم رجعت إلى مواضعها، وعاد الحج إلى ذي الحجة، وبطل النسيء (١).\nواختلفوا في أول من نسأ:\nفقال ابن عباس والضحاك وقتادة ومجاهد: أول من نسأ النسيء بنو مالك بن كنانة (٢)\n_________\n= وأثر مجاهد أورده بنحوه السيوطي في \"الدر المنثور\" ٣/ ٤٢٦ وعزاه لعبد الرزاق وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٧٥ - ٢٧٦، والطبري في \"جامع البيان\" ١٠/ ١٣١ - ١٣٢ من طريق معمر، عن ابن أبي نجيح، عن مجاهد .. بنحوه.\nوبمعناه عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٩٥ من طريق ورقاء، عن ابن أبي نجيح.\nقال الحافظ ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٠٢: وهذا الذي قاله مجاهد فيه نظر أيضًا، وكيف تصح حجة أبي بكر وقد وقعت في ذي القعدة وأنى هذا؟ وقد قال الله تعالى: ﴿وَأَذَانٌ مِنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ﴾ وإنما نودي به في حجة أبي بكر، فلو لم تكن في ذي الحجة لما قال تعالى: ﴿يَوْمَ الْحَجِّ الْأَكْبَرِ﴾.\n(١) قال ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٠٢ مبينًا معنى الحديث المذكور: أي إن الأمر في عدّة الشهور وتحريم ما هو محرم منها على ما سبق في كتاب الله من العدد والتوالي، لا كما تعتمده جهلة العرب من فصلهم تحريم بعضها بالنسيء عن بعض والله أعلم.\n(٢) بنو مالك بن كنانة: تقدم ذكر نسبهم عند التعريف بكنانة، ومنهم بنو فراس، ومنهم أم رومان أم عائشة ﵄، ومن بني مالك هؤلاء نسأة المشهور في الجاهلية. =","vol":"13","page":363},{"text":"وكانوا ثلاثة (١): أبو ثمامة جنادة بن عوف بن أمية الكناني، كان يوافي الموسم كل عام على حمار فيقول: أيها الناس إني لا أُعَاب ولا أُخَاب (٢) ولا مردّ لما أقول، إنا قد حرّمنا المحرم وأخرنا صفر، ثم (٣) يجيء العام المقبل فيقول: إنا قد حرمنا صفرًا وأخّرنا المحرم (٤).\nوقال الكلبي: أول من فعل ذلك رجل من بني كنانة، يقال له: نعيم ابن ثعلبة، وكان يكون على الناس بالموسم، فإذا همّ الناس بالصدر قام فخطب الناس فقال: لا مردّ لما قضيت، أنا الذي لا أعاب ولا أخاب (٥)، فيقول له المشركون: لبّيك، ثم يسألونه أن ينسأهم شهرًا يغيرون فيه، فيقول: إن صفرًا العام حرام، فإن قال ذلك؛ حلّوا الأوتار، ونزعوا الأسنة والأزجّة، فإن قال حلال؛ عقدوا الأوتار، وشدّوا الأزجة، وأغاروا على الناس. وكان من بعد نعيم بن ثعلبة رجل يقال له جنادة بن عوف، وهو الذي أدركه رسول\n_________\n= \"جمهرة النسب\" للكلبي (ص ١٦٣)، \"جمهرة أنساب العرب\" لابن حزم (ص ١٨٨).\n(١) في (ت): وكان يكنى، وفي جميع المصادر وكانوا ثلاثة ثم لم يذكر إلا واحدًا؟ !\n(٢) في (ت): ولا أجاب.\n(٣) في (ت): حتى.\n(٤) انظر أقوالهم في: \"جامع البيان\" للطبري ١٠/ ١٣٠ - ١٣١، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٧٩٥، \"معاني القرآن\" للنحاس ٣/ ٢٠٧، \"معالم التنزيل\" للبغوي ٤/ ٤٦ - ٤٧، \"زاد المسير\" لابن الجوزي ٣/ ٤٣٥، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٣٨، \"السيرة النبوية\" لابن هشام ١/ ٤٤.\n(٥) في (ت): أجاب.","vol":"13","page":364},{"text":"الله - ﷺ - (١)\nوروى جويبر (٢)، عن الضحاك (٣)، عن ابن عباس - ﵄ -: أول من نسأ النسيء عمرو بن لُحَيّ بن قَمعة بن خِندِف (٤).\nوقال عبد الرحمن بن زيد بن أسلم: هو رجل من بني كنانة يقال له: القلمّس في الجاهلية، وكان أهل الجاهلية لا يُغِير بعضُهم على بعض في الأشهر الحرم، يلقى الرجل قاتل أبيه وأخيه ولا يتعرض له، فيقول قائلهم: أخرجوا بنا، فيقال له: هذا المحرم! فيقول القلمّس: إني قد نسأته العام، هما العام صفران، فإذا كان العام\n_________\n(١) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٤/ ٤٦ - ٤٧، وعزاه مختصرًا ابن الجوزي في \"زاد المسير\" ٣/ ٤٣٦، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٣٨، وأبو حيان في \"البحر المحيط\" ٥/ ٤٣.\nوعزا الماوردي في \"النكت والعيون\" ٢/ ٣٦١ هذا القول للزبير بن بكار.\nوعزاه ابن عطية في \"المحرر الوجيز\" ٣/ ٣٣ لأبي على البغدادي.\n(٢) الأزدي، ضعيف جدًا.\n(٣) ابن مزاحم، صدوق كثير الإرسال.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٤/ ٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٣٨، وأبو حيان في \"البحر المحيط\" ٥/ ٤٣، وعمرو بن لحي هو أول من سيّب السوائب، وقال فيه النبي - ﷺ - ما أخرجه مسلم في الجنة وصفة نعيمها وأهلها (٢٨٥٦): \"رأيت عمرو بن لحي بن قمعة بن خندف، أبا بني كعب هؤلاء، يجرُّ قَصْبَه في النار\".","vol":"13","page":365},{"text":"القابل قضينا فجعلناهما محرّمين (١).\nوقال منافرهم (٢):\nومِنَّا نَاسِيء الشَّهرِ القَلَمَّس\nوقال الكميت (٣):\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٣٢ من طريق ابن وهب، عن ابن زيد .. بنحوه.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٤٧، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٠١، وعزاه القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٣٨ للزهري.\nقال ابن إسحاق كما في \"السيرة النبوية\" لابن هشام ١/ ٤٤: وكان أول من نسأ المشهور على العرب فأحلت منها ما أحل، وحرمت منها ما حرم القلمس، وهو حذيفة بن عبد ..، ثم قام بعده على ذلك ابنه عباد بن حذيفة، ثم قام بعد عبّاد قلع بن عباد، ثم قام بعد قلع أمية بن قلع، ثم قام بعد أمية عوف بن أمية، ثم قام بعد عوف أبو ثمامة جنادة بن عوف، وكان آخرهم وعليه قام الإِسلام.\nقال الحافظ ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٠٣: وقد تكلم الإِمام محمَّد بن إسحاق على هذا في كتاب السيرة كلامًا جيدًا مفيدًا حسنًا فقال: .. فذكره.\n(٢) البيت في \"جامع البيان\" للطبري ١٠/ ١٣٢، \"المحرر الوجيز\" لابن عطية ٣/ ٣٢، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٣٨ بغير نسبة.\nوذكر الأستاذ محمود شاكر في تحقيقه و\"جامع البيان\" للطبري ١٤/ ٢٥٠ أن هذا البيت غير مستقيم، وأن الذي وجده ما قاله عبد الرحمن بن الحكم بن أبي العاص ابن أمية، قال:\nنماني أبو العاصِ الأمينُ وهاشم ... وعثمانُ والناسي الشهور القلمَّسُ\nوهو في نسب قريش للمصعب الزبيري (ص ٩٨).\n(٣) البيت لعمير الطعان في \"معجم الشعراء\" للمرزباني (ص ٢٤٣)، \"تهذيب اللغة\" للأزهري ١٣/ ٨٣، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (نسأ). =","vol":"13","page":366},{"text":"ونحنُ النَّاسئُونَ عَلَى مَعَدٍّ ... شُهُور الحلّ نَجعَلُها حَرَاما\nفهذا النسيء الذي قال الله تعالى: ﴿إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا﴾ قرأ أهل المدينة وعاصم وأبو عمرو (يَضِلُّ) - بفتح الياء وكسر الضاد (١) -، واختاره أبو حاتم؛ لأنهم هم الضالون لقوله: ﴿يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا﴾.\nوقرأ الحسن وأبو رجاء (٢) وأبو عبد الرحمن وقتادة ومجاهد وابن محيصن (يُضِل) مضمومة الياء مكسورة الضاد (٣) ولها وجهان: أحدهما: أن يكون ﴿الَّذِينَ كَفَرُوا﴾ في محل النصب، أي: يضل الله به الذين كفروا، والوجه الثاني: أن يكون ﴿الَّذِينَ﴾ في محل الرفع على معنى: يضل به الذين كفروا الناس المقتدين بهم (٤).\n_________\n= وبلا نسبة في \"المحرر الوجيز\" لابن عطية ٣/ ٣٢، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٣٨، \"الدر المصون\" للسمين الحلبي ٦/ ٤٧، \"التاج\" (قلمس).\n(١) انظر \"إرشاد المبتدي\" (ص ٣٥٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٩.\n(٢) في \"المحتسب\" لابن جني ١/ ٢٨٨، \"الدر المصون\" للسمين الحلبي ٦/ ٤٧ أن أبا رجاء يقرأ (يَضَل) بفتح الياء والضاد، وفي \"البحر المحيط\" لأبي حيان ٥/ ٤٢ روي عنه الوجهان.\n(٣) \"البحر المحيط\" لأبي حيان ٥/ ٤٢.\n(٤) \"المحتسب\" لابن جني ١/ ٢٨٩، \"الموضح في وجوه القراءات\" ٢/ ٥٩٤، \"الدر المصون\" للسمين الحلبي ٦/ ٤٧.","vol":"13","page":367},{"text":"وقرأ أهل الكوفة -غير أبي بكر- (يُضَل) بضم الياء وفتح الضاد (١) - وهي قراءة ابن مسعود - ﵁ - (٢)، واختيار أبي عبيد، لقوله تعالى: ﴿زُيِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ﴾.\n﴿يُحِلُّونَهُ﴾ يعني: النسيء ﴿عَامًا وَيُحَرِّمُونَهُ عَامًا لِيُوَاطِئُوا﴾ ليوافقوا (٣).\nوقال ابن عباس - ﵄ -: ليشابهوا (٤) ﴿عِدَّةَ مَا حَرَّمَ اللَّهُ﴾ قال المُورِّج: هو أنهم لم يحلوا شهرًا من الحرم إلا حرّموا مكانه شهرا من الحلال، ولم يحرموا شهرًا من الحلال (٥) إلا حللوا (٦) مكانه\n_________\n(١) \"إرشاد المبتدي\" (ص ٣٥٣)، \"التذكرة\" لابن غلبون ٢/ ٣٥٨، \"العنوان\" لابن خلف (ص ١٠٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٩.\n(٢) انظر \"إعراب القراءات\" لابن خالويه ١/ ٢٤٨، \"الحجة\" للفارسي ٤/ ١٩٥.\nوعزا السمين الحلبي في \"الدر المصون\" ٦/ ٤٧ لابن مسعود قراءة (يُضِلُّ) على البناء للفاعل.\n(٣) قال الطبري في \"جامع البيان\" ١٠/ ١٣٢: فإنه من قول القائل: واطأت فلانا على كذا، أواطئه مواطأة إذا وافقته عليه، معينًا له، غير مخالف عليه.\nوفي \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٧٤): والمواطأة: الموافقة، وأصله أن يطأ الرجل برجله موطئ صاحبه.\nوانظر أيضًا \"غريب الحديث\" لابن قتيبة (ص ١٨٦)، \"غريب السجستاني\" (ص ٣٩٢).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٩٥ من طريق معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس .. به. قال الطبري: وذلك قريب المعنى مما بينا، وذلك أنه ما شابه الشيء فقد وافقه من الوجه الذي شابهه.\n(٥) في (ت): الحلّ\n(٦) في (ت): أحلوا.","vol":"13","page":368},{"text":"شهرًا من الحرم، لئلا يكون الحُرُم أكثر من الأربعة كما حرم الله، فيكون موافقًة للعدد فذلك المواطأة (١).\n﴿فَيُحِلُّوا مَا حَرَّمَ اللَّهُ زُيِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1645>٣٨ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ﴾ الآية.\nهذا حث من الله تعالى رسوله - ﷺ - على غزاة تبوك (٢)، وذلك أن النبي - ﷺ - لما رجع من الطائف أمر بالجهاز لغزو الروم (٣)، وذلك في زمان عسرةٍ من الناس، وجدب من البلاد، وشدة من الحَرّ، حين ما أخرفت (٤) النخل، وطابت الثمار، فعظُم على الناس غزو الروم، وأحبوا الظلال والمقام في المسكن والمال، وشقّ عليهم الخروج إلى القتال، وكان رسول الله - ﷺ - قلَّ ما خرج في غزاة إلا كنّى عنها وورى بغيرها إلا غزوة تبوك، لبُعْد شُقّتِها وكثرة العدو وليتأهب الناس، فأمرهم بالجهاد (٥) وأخبرهم بالذي (٦) يريد، فلما\n_________\n(١) انظر \"معالم التنزيل\" للبغوي ٤/ ٤٧، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٣٩.\n(٢) انظر \"تفسير مجاهد\" ١/ ٢٧٨، \"جامع البيان\" للطبري ١٠/ ١٣٣، \"أسباب النزول\" للواحدي (ص ٢٥٠ - ٢٥١)، وحكى الزجاج في \"معاني القرآن\" الإجماع عليه ٢/ ٤٤٧.\n(٣) في الأصل: أمر بالجهاد بغزوة الروم، والمثبت من (ت) وهو أجود.\n(٤) في (ت): أحرقت، وهو تصحيف.\n(٥) في (ت): بالجهاز.\n(٦) في الأصل: الذين، والمثبت من (ت).","vol":"13","page":369},{"text":"علم الله تعالى تثّاقُل الناس أنزل: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ﴾؛ أيُّ شيء أمركم ﴿إِذَا قِيلَ لَكُمُ﴾؛ أي إذا قال لكم رسول الله - ﷺ - ﴿انْفِرُوا﴾ أخرجوا ﴿فِي سَبِيلِ اللَّهِ﴾ وأصل النفر مفارقة مكان إلى مكان لأمر هاجه على ذلك، يقال: نفر فلان إلى ثغر (١) كذا ينفر نفرًا ونفيرًا، ومنه نفور الدابة ونفارها (٢).\n﴿اثَّاقَلْتُمْ﴾ تباطأتم (٣)، وقال المبرد: أخلدتم إلى ذلك (٤). ومعناه: لزمتم أرضكم ومساكنكم (٥)، وأصله: تثاقلتم فأدغمت التاء في الثاء وأحدثت لها ألف ليتوصل إلى الكلام بها، وليمكن الابتداء بها (٦)، كقوله ﴿حَتَّى إِذَا ادَّارَكُوا فِيهَا﴾ (٧) و﴿قَالُوا اطَّيَّرْنَا﴾ (٨) ﴿وَازَّيَّنَتْ﴾ (٩) وأنشد الكسائي (١٠):\n_________\n(١) في الأصل: نفر، وهو تحريف، والمثبت من (ت).\n(٢) انظر \"جامع البيان\" للطبري ١٠/ ١٣٣، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨١٧)، \"القاموس المحيط\" للفيروزآبادي ٢/ ٢٠٦.\n(٣) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٠، \"الكشاف\" للزمخشري ٢/ ١٥٢.\n(٤) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٠، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٢٨١.\n(٥) \"معالم التنزيل\" للبغوي ٤/ ٤٨، \"تفسير المصابيح\" (ل ١٣٨/ ب).\n(٦) انظر \"معاني القرآن\" للأخفش ١/ ٣٥٨، \"جامع البيان\" للطبري ١٠/ ١٣٣، \"معاني القرآن\" للزجاج ٢/ ٤٤٧، \"معاني القرآن\" للنيسابوري ١/ ٣٠٦.\n(٧) الأعراف: ٣٨.\n(٨) النمل: ٤٧.\n(٩) يونس: ٢٤.\n(١٠) البيت بغير نسبة الفراء في \"معاني القرآن\" ١/ ٤٣٨ وفيه: أنشدني الكسائي .. =","vol":"13","page":370},{"text":"تُولي الضّجيعَ إذَا مَا اشْتَاقَهَا خَصِرًا ... عَذْبَ المَذَاق إذا مَا اتّابعَ القُبَلُ\nأي: تتابع.\n﴿أَرَضِيتُمْ بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ﴾ أي: بخفض الدنيا ودعتها عوضًا عن نعيم الآخرة وثوابها (١) ﴿فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الْآخِرَةِ إِلَّا قَلِيلٌ﴾.\nثم أوعدهم على ترك الجهاد فقال:\n\n<span data-type=\"title\" id=toc-1646>٣٩ </span>- ﴿إِلَّا تَنْفِرُوا﴾\nوقرأ عبيد بن عمير (تنفُروا) بضم الفاء (٢) وهما لغتان. ﴿يُعَذِّبْكُمْ عَذَابًا أَلِيمًا﴾ في الآخرة، وقيل: هو احتباس القَطْرِ عَنْهم (٣).\nوسأل نجدة بن نفيع (٤) ابن عباس - ﵄ - عن هذِه الآية فقال: إن\n_________\n= فذكره، \"جامع البيان\" للطبري ١٠/ ١٣٣، \"تفسير المصابيح\" (ل ١٣٨/ ب)، \"المحرر الوجيز\" لابن عطية ٣/ ٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٤٠.\n(١) \"معالم التنزيل\" للبغوي ٤/ ٤٨، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٤٠.\n(٢) \"شواذ القراءة\" للكرماني (ل ١٠٠/ أ)، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٧) عن أبي السمال.\n(٣) انظر \"معالم التنزيل\" للبغوي ٤/ ٤٨، \"البحر المحيط\" لأبي حيان ٥/ ٤٤.\n(٤) في الأصل: نجد بن رفيع، وفي (ت): نجدة بن بقيع، وكلاهما تصحيف، والتصويب من مصادر الترجمة.\nوهو نجدة بن نُفيع الحنفيّ، روى عن ابن عباس، وعنه عبد المؤمن بن خالد الحنفي، قال الذهبي: لا يعرف، وقال ابن حجر: مجهول.\n\"تهذيب الكمال\" للمزي ٢٩/ ٣٢١، \"ميزان الاعتدال\" للذهبي ٤/ ٢٤٥، \"تقريب التهذيب\" لابن حجر (٧١٤٩).","vol":"13","page":371},{"text":"رسول الله - ﷺ - استنفر حيًا من أحياء العرب، فتثاقلوا عنه فأمسك عنهم المطر فكان ذلك عذابهم (١).\n﴿وَيَسْتَبْدِلْ﴾ بكم ﴿قَوْمًا غَيْرَكُمْ﴾ خيرًا منكم وأطوع (٢).\nوقال سعيد بن جبير: هم أبناء فارس (٣).\nوقال أبو روق: هم أهل اليمن (٤).\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٣٠ وعزاه لأبي داود وابن المنذر وأبي الشيخ والحاكم وابن مردويه والبيهقي.\nوقد أخرجه أبو داود في الجهاد، باب في نسخ نفير العامة بالخاصة (٢٥٠٦)، مختصرًا، والطبري في \"جامع البيان\" ١٠/ ١٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٧٩٧، والحاكم في \"المستدرك\" ٢/ ١٠٤ ومن طريقه البيهقي في \"السنن الكبرى\" ٩/ ٤٨ كلهم من طريق عبد المؤمن بن خالد، عن نجدة .. به.\nقال الحاكم: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي!\nولا أعلم وجه تصحيحهما لهذا الحديث مع ما تقدم من جهالة نجدة حيث لم يرو عنه غير واحد ولم يوثّق.\nولعل الأستاذ محمود شاكر قد اغتر بتصحيح الحاكم، فبنى عليه توثيق نجدة حيث قال عنه: ثقة؛ كما في تعليقه على \"جامع البيان\" للطبري ١٤/ ٢٥٥.\nوقال الألباني في \"ضعيف أبي داود\" (ص ٢٤٦): ضعيف.\n(٢) انظر \"تفسير مقاتل\" ٢/ ١٧١، \"بحر العلوم\" للسمرقندي ٢/ ٤٩.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٤٢، وأبو حيان في \"البحر المحيط\" ٥/ ٤٤.\n(٤) \"معالم التنزيل\" للبغوي ٤/ ٤٨، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٤٢، \"البحر المحيط\" ٥/ ٤٤. قال أبو حيان في \"البحر المحيط\": والظاهر مستغنٍ عن التخصيص.","vol":"13","page":372},{"text":"﴿وَلَا تَضُرُّوهُ شَيْئًا﴾ بترككم النفير؛ لأنه لا حاجة به إليكم (١).\n﴿وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-1647>٤٠ </span>- قوله تعالى: ﴿إِلَّا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ﴾\nهذا إعلام من الله تعالى أنه هو المتكفل بنصر رسوله - ﷺ - وإظهار دينه أعانوه أو لم يعينوه، وأنه قد نصره حين كان أولياؤه قليلًا وأعداؤه كثيرًا، فكيف به اليوم وهو في كثرة من العدد والعدة. فقال عز من قائل: إن لا تنفروا أيها المؤمنون إذا استنفركم، ولا تنصروه إذا استنصركم، فالله معينه ومغنيه عنكم كما نصره ﴿إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا﴾ (٢).\nوقيل معناه: إن لم تنصروه فقد نصره الله إذ أخرجه الذين كفروا من مكة، حين مكروا به وأرادوا تبييته وهموا بقتله (٣) ﴿ثَانِيَ اثْنَيْنِ﴾ نصب على الحال (٤)، أي: وهو أحد الاثنين، والاثنان رسول الله - ﷺ - وأبو بكر الصديق (٥) - ﵁ -.\n﴿إِذْ هُمَا فِي الْغَارِ﴾ وهو نقب في جبل بمكة يقال له ثور (٦).\n_________\n(١) \"جامع البيان\" للطبري ١٠/ ١٣٤، \"معالم التنزيل\" للبغوي ٤/ ٤٨.\n(٢) \"جامع البيان\" للطبري ١٠/ ١٣٥ - ١٣٦، بتصرف يسير.\n(٣) إشارة إلى قوله تعالى: ﴿وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ (٣٠)﴾ [الأنفال: ٣٠].\n(٤) انظر \"معاني القرآن\" للزجاج ٢/ ٤٤٩، \"البحر المحيط\" لأبي حيان ٥/ ٤٥.\n(٥) من (ت).\n(٦) ثور: جبل جنوب مكة، عالٍ أغبر، يرى من جميع نواحيها المرتفعة، وبه غار ثور الذي اختبأ فيه رسول الله - ﷺ - وصاحبه أول هجرته. =","vol":"13","page":373},{"text":"﴿إِذْ يَقُولُ لِصَاحِبِهِ﴾ أبي بكر ﴿لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا﴾ بالعون والنصرة (١).\nولم يكن حزن أبي بكر - ﵁ - جبنًا منه، ولا سوء ظنّ، وإنما كان إشفاقًا منه على رسول الله - ﷺ -؛ وذلك أنه قال: يا رسول الله؛ إن قُتلتُ فأنا رجل واحد، وإن قتلتَ هلكت الأمّة (٢).\n[١٤٤١] يدل عليه ما أخبرنا الحسن بن محمَّد بن الحسن بن جعفر (٣)، قال: نا إبراهيم بن مضارب بن إبراهيم (٤) ومحمد بن صالح بن هانئ (٥) -واللفظ له-، قالا: نا الحسين بن الفضل\n_________\n= \"معجم البلدان\" لياقوت ٢/ ١٠٠، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٧٢).\n(١) قال البخاري في \"صحيحه\" كما في \"فتح الباري\" ٨/ ٣٢٦: مَعَنا: ناصرنا.\n(٢) انظر \"تفسير مقاتل\" ٢/ ١٧١، \"بحر العلوم\" للسمرقندي ٢/ ٥١، \"البحر المحيط\" لأبي حيان ٥/ ٤٥، وفي \"الروض الأنف\" للسهيلي ٢/ ٢٣٢: ألا ترى كيف قال: لا تحزن! ولم يقل: لا تخف؛ لأن حزنه على رسول الله - ﷺ - شغله عن خوفه على نفسه، ولأنه أيضًا رأى ما نزل برسول الله - ﷺ - من النصب وكونه في ضيقة الغار مع فرقة الأهل ووحشة الغربة، وكان أرقّ الناس على رسول الله - ﷺ - وأشفقهم عليه فحزن لذلك.\n(٣) أبو القاسم ابن حبيب النيسابوري، قيل: كذبه الحاكم.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) من شيوخ أبي عبد الله الحاكم بخراسان، لم أجد له ترجمة، لكن ورد له ذكر في \"تكملة الإكمال\" لابن نقطة ٣/ ٣٥٤، وفي \"حلية الأولياء\" لأبي نعيم ٧/ ٢١٣، \"تاريخ بغداد\" للخطيب ٥/ ٤٧٣، \"سير أعلام النبلاء\" للذهبي ١٢/ ٢٨٩.","vol":"13","page":374},{"text":"البجلي (١)، حدثنا عفان بن مسلم الصفّار (٢)، نا همام (٣)، عن ثابت (٤)، عن أنس - ﵁ - (٥)، أن أبا بكر - ﵁ - حدثه قال: قلت للنبي - ﷺ - ونحن في الغار: \"لو أن أحدًا نظر إلى تحت قدميه لأبصرنا\"، فقال: \"يا أبا بكر؛ ما ظنُّك باثنين الله ثالثهما\" (٦).\n_________\n(١) ذكره الذهبي في \"الميزان\"، ورد عليه ابن حجر في \"اللسان\"، وعاب عليه ذكره في كتابه ..\n(٢) ابن عبد الله الباهلي، أبو عثمان الصفار البصري، ثقة ثبت، وربما وهم.\n(٣) ابن يحيى بن دينار العوذي، ثقة ربما وهم.\n(٤) ابن أسلم البناني أبو محمَّد البصري، ثقة عابد.\n(٥) الصحابي المشهور.\n(٦) [١٤٤١] الحكم على الإسناد:\nإسناده فيه من لم أعرفهم.\nالتخريج:\nأورده السيوطي في \"الدر المنثور\" ٣/ ٤٣٥ وعزاه لابن سعد وابن أبي شيبة وأحمد والبخاري ومسلم والترمذي وأبي عوانة وابن حبان في \"صحيحه\" وابن المنذر وابن مردويه.\nوقد أخرجه ابن أبي شيبة في \"المصنف\" ١١/ ١٠١ (٣٢٤٦٥)، وأحمد في \"المسند\" ١/ ٤ (١١)، وابن سعد في \"الطبقات الكبرى\" ٣/ ١٧٣ - ١٧٤، والترمذي في التفسير باب ومن سورة التوبة (٣٠٩٦)، والطبري ١٠/ ١٣٦، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ١٨١، والبيهقي في \"دلائل النبوة\" ٢/ ٤٨٠ من طريق عفان بن مسلم .. بنحوه.\nوأخرجه البخاري في فضائل الصحابة؛ باب مناقب المهاجرين وفضلهم (٣٦٥٣)، وفي باب هجرة النبي - ﷺ - إلى المدينة (٣٩٢٢)، ومسلم في فضائل الصحابة، باب فضل أبي بكر - ﵁ - (٢٣٨١)، والبغوي في \"شرح السنة\" ١٣/ ٣٦٥ من طرق عن همام بن يحيى .. بنحوه.","vol":"13","page":375},{"text":"قال مجاهد: مكث رسول الله - ﷺ - في الغار ثلاثًا (١).\nقال عروة: وكان لأبي بكر - ﵁ - منيحة من غنم، وكان عامر بن فهيرة - ﵁ - يروح بتلك الغنم على رسول الله - ﷺ - بالغار (٢).\nوقال قتادة: كان عبد الرحمن بن أبي بكر - ﵁ - يختلف إليهما، فلما أراد رسول الله - ﷺ - الخروج، جاءهم بناقتين، فانطلقوا وكانوا أربعة: النبي - ﷺ -، وأبو بكر، وعامر بن فهيرة، وعبد الله بن أريقط الليثي (٣).\n_________\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٣٦ لابن أبي شيبة.\nوهو في \"مصنفه\" ٧/ ٣٤٥، \"جامع البيان\" للطبري ١٠/ ١٣٦، من طريق شريك، عن إبراهيم بن مهاجر، عن مجاهد .. بنحوه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٣٦ من طريق أبان العطار، عن هشام بن عروة، عن عروة .. بنحوه.\nوأخرجه البيهقي في \"دلائل النبوة\" ٢/ ٤٧٨ من طريق ابن لهيعة، عن أبي الأسود، عن عروة .. بأتم مما ذكره المؤلف.\nوهو بمعناه جزء من حديث عائشة الطويل في خبر الهجرة، أخرجه البخاري في مناقب الأنصار باب هجرة النبي - ﷺ - على وأصحابه إلى المدينة (٣٩٠٥)، وإسحاق بن راهويه في \"مسنده\" ٢/ ٥٨٤، وأحمد في \"المسند\" ٦/ ١٩٨ (٢٥٦٢٦) من طريق عروة بن الزبير، عن عائشة ﵂، وفيه: ويرعى عليهما عامر بن فهيرة مولى أبي بكر منحة من غنم، فيريحها عليهما حين تذهب ساعة من العشاء.\n(٣) ويقال: ابن أريقد، دليل النبي - ﷺ - وأبي بكر لما هاجرا إلى المدينة، وكان على دين قومه، قال الحافظ في \"الإصابة\" ٦/ ٥: ولم أر من ذكره في الصحابة إلا الذهبي في \"التجريد\"، وقد جزم عبد الغني المقدسي في \"السيرة\" له بأنه لم يعرف له إسلامًا، وتبعه النووي في \"تهذيب الأسماء\"، وقال السهيلي في \"الروض الأنف\" ٤/ ٢٢٥: لم يكن إذ ذاك مسلمًا؛ ولا وجدنا من طريق صحيح أنه أسلم بعد ذلك.","vol":"13","page":376},{"text":"قال الزهريّ: لما دخل رسول الله - ﷺ - وأبو بكر الغار أرسل الله زوجًا من حمام حتى باضتا في أسفل الثقب، والعنكبوت حتى نسج بيتًا، فلما جاء سراقة بن مالك في طلبهما فرأى بيض الحمام وبيت العنكبوت قال: لو دخلاه لتكسّر البيض وتفسخ بيت العنكبوت فانصرف (١).\nوقال النبي - ﷺ -: \"اللهم أعمِ أبصارهم\" فعميت أبصارهم عن\n_________\n(١) ذكره البغوي تبعًا للمصنف، ولم أجده عن الزهري عند غيرهما. لكن وجدت الحافظ في \"فتح الباري\" ٧/ ٢٣٦ قد أشار إلى رواية للزهري أخرجها موسى بن عقبة في مغازيه؛ ذكر فيها خبر الهجرة، ولكن لم يذكرها الحافظ كاملة وإنما أورد مقاطع منها ليس هذا فيها، فلعله منها.\nوقصة بيض الحمام ونسج العنكبوت على الغار رويت من طرق ضعيفة عن زيد بن أرقم وأنس بن مالك والمغيرة بن شعبة - ﵁كما في \"الطبقات الكبرى\" لابن سعد ١/ ٢٢٩ و\"كشف الأستار\" ٢/ ٢٩٩، وعن الحسن البصري.\nوقد أوردها الحافظ ابن كثير في \"البداية والنهاية\" ٣/ ١٨١ - ١٨٢ وبيّن ضعفها.\nوانظر أيضًا \"أحاديث الهجرة\" للسعود (ص ١٣٨ - ١٤٠).\nوأجود ما روي فيها كما قال ابن كثير ﵀، ما أخرجه عبد الرزاق في \"مصنفه\" ٥/ ٣٨٩، وأحمد في \"المسند\" ١/ ٣٤٨ (٣٢٥١) من طريق مقسم، عن ابن عباس في قوله تعالى: ﴿وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا﴾ الآية. وفيه: فاقتصوا أثره، فلما بلغوا الجبل اختلط عليهم الأمر، فصعدوا الجبل فمروا بالغار فرأوا على بابه نسج العنكبوت، فقالوا: لو دخل ها هنا لم يكن ينسج العنكبوت على بابه. قال ابن كثير ٣/ ١٨١: هذا إسناد حسن، وهو من أجود ما روي في قصة نسج العنكبوت على فم الغار وذلك من حماية الله لرسوله - ﷺ -.\nوذكره الحافظ في \"فتح الباري\" ٧/ ٢٣٦ وحسن إسناده.","vol":"13","page":377},{"text":"دخوله وجعلوا يضربون يمينًا وشمالًا حول الغار (١).\n[١٤٤٢] وأنا أبو محمَّد عبد الله بن حامد الفقيه (٢)، أنا أبو بكر أحمد بن إسحاق الفقيه (٣)، نا أخبرنا موسى بن الحسن بن عباد (٤)، نا عفان بن مسلم (٥)، نا السري بن يحيى (٦)، حدثنا محمَّد ابن سيرين (٧) قال: ذُكِر رجال في (٨) عهد عمر - ﵁ -، فكأنهم فضّلوا عمر على أبي بكر - ﵁ - قال: فبلغ ذلك عمر - ﵁ - فقال: والله لليلة من أبي بكر خير من آل عمر، وليوم من أبي بكر خير من آل عمر، لقد خرج رسول الله - ﷺ - ليلة انطلق إلى الغار ومعه أبو بكر - ﵁ -، فجعل يمشي ساعة بين يديه وساعة خلفه، حتى فطن له رسول الله\n_________\n(١) قال الحافظ في \"الكاف الشاف\" ٤/ ٧٦: لم أجده. وكذا قال الزيلعي في \"تخريج أحاديث الكشاف\" ٢/ ٧٧.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) الصبغي، لم يذكر بجرح أو تعديل.\n(٤) في (ت): عبادة، وهو تحريف.\nوهو موسى بن الحسن بن عبَّاد النَّسائي، أبو السري البغدادي، الملقب بالجلاجلي، لطيب صوته، محدث مقرئ، قال الدارقطني: لا بأس به، توفي سنة (٢٨٧ هـ).\nانظر: \"سؤالات الحاكم\" للدارقطني (ص ١٥٦)، \"تاريخ بغداد\" ١٣/ ٤٩، \"سير أعلام النبلاء\" ١٣/ ٣٧٨.\n(٥) الصفار، ثقة، ثبت، وربما وهم.\n(٦) السري بن يحيى بن إياس بن حرملة الشيباني البصري، ثقة.\n(٧) ثقة، ثبت.\n(٨) في (ت): على.","vol":"13","page":378},{"text":"- ﷺ - فقال: \"يا أبا بكر؛ مالك تمشي ساعة بين يدي وساعة خلفي؟ \" فقال: يا رسول الله؛ أذكر الطلب فأمشي خلفك، ثم أذكر الرصد فأمشي أمامك (١). فقال: \"يا أبا بكر؛ لو كان شيء أحببت أن يكون بك دوني؟ \" قال: نعم والذي بعثك بالحق.\nفلما انتهينا إلى الغار قال أبو بكر - ﵁ -: مكانك يا رسول الله حتى استبرئ الغار، فدخل فاستبرأه حتى إذا كان في أعلاه ذكر أنه لم يستبرئ الحجرة فقال: مكانك يا رسول الله حتى أستبرئ الحجرة، فدخل فاستبرأها (٢) ثم قال: انزل يا رسول الله، فنزل.\nفقال عمر - ﵁ -: والذي نفسي بيده؛ لتلك الليلة خير من آل عمر (٣).\n[١٤٤٣] وأخبرنا عبد الله بن حامد (٤)، أنا أبو بكر بن إسحاق (٥)،\n_________\n(١) في (ت): بين يديك.\n(٢) في الأصل: فاستبرئ، والمثبت من (ت).\n(٣) [١٤٤٢] الحكم على الإسناد:\nإسناده ضعيف لانقطاعه بين ابن سيرين وعمر بن الخطاب - ﵁ -.\nالتخريج:\nوقد أخرجه الحاكم في \"المستدرك\" ٣/ ٦ ومن طريقه البيهقي في \"دلائل النبوة\" ٢/ ٤٧٦ من طريق أبي بكر بن إسحاق، عن موسى بن الحسن .. به.\nوقال الحاكم: هذا حديث صحيح الإسناد على شرط الشيخين، لولا إرسال فيه، ولم يخرجاه. ووافقه الذهبي.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) الصبغي، لم يذكر بجرح أو تعديل.","vol":"13","page":379},{"text":"أنا محمَّد بن إسحاق السراج (١)، نا إسماعيل بن أبي الحارث (٢)، نا داود بن المحبَّر (٣)، عن أبي عوانة (٤)، عن فراس (٥)، عن الشعبي (٦)، قال: لقد عاتب الله تعالى أهل الأرض جميعًا غير أبي بكر في هذِه الآية (٧).\nوقال (٨) أبو بكر الصديق - ﵁ - (٩):\n_________\n(١) أبو العباس السراج، إمام، حافظ، ثقة.\n(٢) إسماعيل بن أبي الحارث أسد بن شاهين البغدادي، أبو إسحاق. قال الدارقطني: ثقة، صدوق، ورع، فاضل، وقال الحافظ: صدوق. مات سنة (٢٥٨ هـ).\nانظر: \"تهذيب الكمال\" ٣/ ٤٢، \"التقريب\" (٤٢٨ هـ).\n(٣) متروك.\n(٤) الوضاح اليشكري، ثقة ثبت.\n(٥) في الأصل: عن أبي فراس، وهو تحريف، والتصويب من (ت).\nوهو فراس بن يحيى الهمداني البخاري أبو يحيى الكوفي المكتب، صدوق ربما وهم.\n(٦) عامر بن شراحيل الشعبي، ثقة، مشهور، فقيه، فاضل.\n(٧) [١٤٤٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا لحال داود بن المحبر.\nالتخريج:\nوقد ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٣٥ عن الشعبي، وعزاه لابن المنذر.\nولم أجد من أسنده غير الثعلبي.\nوذكره ابن عطية في \"المحرر الوجيز\" ٣/ ٣٦، وأبو حيان في \"البحر المحيط\" ٥/ ٤٥ منسوبًا لسفيان بن عيينة. قال ابن عطية في \"المحرر الوجيز\": أقول بل خرج منها كل من شاهد غزوة تبوك ولم يتخلف، وإنما المعاتبة لمن تخلف فقط.\n(٨) في (ت): وذكر.\n(٩) الأبيات ذكرها السهيلي في \"الروض الأنف\" ٢/ ٢٣٤، وأبو حيان في \"البحر =","vol":"13","page":380},{"text":"قال النبي ولم يجزع يرقّدني (١) ... ونحن في سدف من ظلمة الغار\nلا تخش شيئًا فإن الله ثالثنا ... وقد تكفل لي منه بإظهار\nوإنما كيد من تخشى بوادره ... كيد الشياطين قد كادت لكفار\nوالله مهلكهم طرًّا بما صنعوا ... وجاعل المنتهى منهم إلى النار\nقوله تعالى: ﴿فَأَنْزَلَ اللَّهُ سَكِينَتَهُ﴾ سكونه وطمأنينته (٢) ﴿عَلَيْهِ﴾؛ أي على رسول الله - ﷺ - (٣).\nوقال ابن عباس - ﵄ -: على أبي بكر الصديق ﵇، فأما النبي - ﷺ -\n_________\n= المحيط\" ٥/ ٤٥، وابن كثير في \"البداية والنهاية\" ٣/ ١٨١ مقتصرًا على البيتين الأولين.\n(١) في جميع المصادر: يوقرني.\n(٢) انظر \"غريب الحديث\" لابن قتيبة (ص ١٨٦)، \"زاد المسير\" لابن الجوزي ٣/ ٤٤٠.\n(٣) عزا ابن الجوزي في \"زاد المسير\" ٣/ ٤٤٠ هذا القول لمقاتل، وهو في \"تفسيره\" ٢/ ١٧١، ورجحه الطبري في \"جامع البيان\" ١٠/ ١٣٧، وقواه ابن عطية في \"المحرر الوجيز\" ٣/ ٣٦.\nقال ابن كثير ٧/ ٢٠٦ وهو أشهر القولين. وعزاه أبو حيان في \"البحر المحيط\" ٥/ ٤٥ للجمهور.","vol":"13","page":381},{"text":"فكانت السكينة عليه قبل ذلك (١).\n﴿وَأَيَّدَهُ﴾. وقرأ مجاهد: (وآيده) -بالمد (٢) - ﴿بِجُنُودٍ لَمْ تَرَوْهَا﴾. وهم الملائكة ﴿وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُوا السُّفْلَى﴾؛ أي المقهورة المغلوبة ﴿وَكَلِمَةُ اللَّهِ﴾ رفع على الابتداء (٣)، وقرأ يعقوب: وكلمة الله بالنصب على العطف (٤)\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٠١ من طريق جعفر، عن سعيد، عن ابن عباس .. به.\nوعزاه ابن الجوزي في \"زاد المسير\" ٣/ ٤٤٠ لعلي بن أبي طالب، وحبيب بن أبي ثابت أيضًا.\nواختاره النحاس في \"معاني القرآن\" ٣/ ٢١٠، وحكى القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٤٨ عن ابن العربي قوله: قال علماؤنا: وهو الأقوى، لأنه خاف على النبي - ﷺ - من القوم، فأنزل الله سكينته عليه بتأمين النبي - ﷺ -.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٠٦ معلقًا على قول ابن عباس: وهذا لا ينافي تجدد سكينة خاصة بتلك الحال، ولهذا قال: وأيده بجنود لم تروها. وجوّز الزجاج في \"معاني القرآن\" ٢/ ٤٤٩ الوجهين.\nوحكى ابن الجوزي في \"زاد المسير\" ٣/ ٤٤١ عن ابن الأنباري وجهًا ثالثًا في مرجع الضمير، وهو أن الهاء هاهنا في معنى تثنية، والتقدير، فأنزل الله سكينته عليهما، فاكتفى بإعادة الذكر على أحدهما من إعادته عليهما.\nواستدل له أبو حيان في \"البحر المحيط\" ٥/ ٤٥ بما في مصحف حفصة فأنزل الله سكينته عليهما وأيدهما.\n(٢) انظر \"البحر المحيط\" لأبي حيان ٥/ ٤٦.\n(٣) انظر \"جامع البيان\" للطبري ١٠/ ١٣٧.\n(٤) \"معاني القرآن\" للفراء ١/ ٤٣٨، \"التذكرة\" لابن غلبون (٢٣٥٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٧٩، \"الموضح في القراءات\" ٢/ ٥٩٥. =","vol":"13","page":382},{"text":"﴿هِيَ الْعُلْيَا﴾ العالية، قال ابن عباس - ﵄ -: الكلمة السفلى كلمة الشرك، والعليا لا إله إلا الله (١). ﴿وَاللَّهُ عَزِيزٌ حَكِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1648>٤١ </span>- قوله تعالى: ﴿انْفِرُوا خِفَافًا وَثِقَالًا﴾\nقال أبو الضحى (٢): أول آية نزلت من (براءة) هذِه الآية (٣).\nقال مجاهد: قالوا فينا الثقيل وذو الحاجة والضيعة (٤) والشغل والمنتشرِ أمرُهُ فأنزل الله هذِه الآية وأبى أن يعذرهم (٥).\n_________\n= وضعف العكبري هذِه القراءة من ثلاثة أوجه في \"إملاء ما من به الرحمن\" ٢/ ١٥، وأجاب عنها السمين الحلبي في \"الدر المصون\" ٦/ ٥٣.\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٣٩ وعزاه لابن المنذر وابن أبي حاتم والبيهقي.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٠١، والبيهقي في \"الأسماء والصفات\" ١/ ٢٧٢ من طريق معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس .. به.\n(٢) مسلم بن صُبيّح القرشي الكوفي، ثقة حجة.\n(٣) أورده السيوطي في \"الدر المنثور\" ٣/ ٤٣٩ وعزاه للفريابي وأبي الشيخ.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٠٦ مسندًا.\nوهو في \"المصنف\" لابن أبي شيبة ٧/ ٢٠ (١٩٥٨٩)، \"جامع البيان\" للطبري ١٠/ ١٤٠ من طريق وكيع، عن سفيان، عن أبي الضحى .. به.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١٠/ ١٤٠ من طريق إسرائيل، عن سعيد بن مسروق، عن مسلم بن صبيح .. به.\n(٤) في الأصل: والضيقة، والمثبت من (ت) و\"تفسير مجاهد\" ١/ ٢٧٩.\n(٥) \"تفسير مجاهد\" ١/ ٢٧٩.\nوأورده السيوطي في \"الدر المنثور\" ٣/ ٤٤٠، وعزاه لابن أبي حاتم وأبي الشيخ. =","vol":"13","page":383},{"text":"واختلفوا في معنى الخفاف والثقال:\nفقال أنس والحسن والضحاك ومجاهد وقتادة وعكرمة وشِمْر بن عطية (١) ومقاتل بن حيان: شبابًا وشيوخًا (٢).\n_________\n= ونحوه في \"المصنف\" لابن أبي شيبة ٧/ ٢٣ (١٩٦٠١)، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٨٠٣.\n(١) في (ت): سمرة بن عطاء، وهو تحريف.\nتنبيه: تحرّف في مطبوعة \"تفسير الطبري\" -ط شاكر- ١٤/ ٢٦٣ إلى بشر بن عطية مما جعل المحقق لا يهتدي إليه!\n(٢) انظر آثارهم وما بعدها في تفسير الخِفَاف والثِّقَال في \"المصنف\" لابن أبي شيبة ٧/ ٢٢ - ٢٣، \"جامع البيان\" للطبري ١٠/ ١٣٧ - ١٣٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٨٠٢ - ١٨٠٣، \"معاني القرآن\" للنحاس ٣/ ٢١١، \"النكت والعيون\" للماوردي ٢/ ٣٦٥ - ٣٦٦، \"معالم التنزيل\" للبغوي ٤/ ٥٣ - ٥٤، \"زاد المسير\" لابن الجوزي ٣/ ٤٤٢ - ٤٤٣، \"الدر المنثور\" للسيوطي ٣/ ٤٤٠.\nقال الطبري في \"جامع البيان\" ١٠/ ١٤٠: .. ولم يكن الله جل ثناؤه خصّ من ذلك صنفًا دون صنف في الكتاب، ولا على لسان الرسول - ﷺ -، ولا نصب على خصوصه دليلًا، وجب أن يقال: إن الله جل ثناؤه أمر المؤمنين من أصحاب رسوله بالنفر للجهاد في سبيله خفافًا وثقالًا مع رسوله - ﷺ - على كل حال من أحوال الخفة والُقل.\nوقال أبو جعفر النحاس في \"معاني القرآن\" ٣/ ٢١٢: وهذِه الأقوال متقاربة، والمعنى: انفروا على كل الأحوال، ومن أجمع هذِه الأقوال قول الحسن: في العسر واليسر بتصرف يسير.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٠٨: وهذا كله من مقتضيات العموم في الآية.\nوقال أبو حيان في \"البحر المحيط\" ٥/ ٤٦: وذكر المفسرون من معاني التحفة والثقل أشياء لا على وجه التخصيص بعضها دون بعض، وإنما يحمل ذلك على التمثيل لا على الحصر.","vol":"13","page":384},{"text":"وقال الحكم: مشاغيل وغير مشاغيل.\nوقال أبو صالح: خفافًا من المال؛ أي: فقراء، وثقالًا منه؛ أي: أغنياء.\nوقال ابن زيد: الثقيل الذي له الضيعة (١)، فهو ثقيل يكره أن يدع ضيعته ويخرج، والخفيف الذي لا ضيعة له.\nوقال ابن عباس - ﵄ -: نشاطًا وغير نشاط.\nوقال عطية العوفي: ركبانًا ومشاة.\nوقال مرّة الهمداني: أصحاء ومرضى.\nوقال يمان بن رئاب: عزابًا ومتأهلين.\nوقيل: خفافًا مسرعين خارجين ساعة استماع النفير، يقال: خفّ الرجل خفوفًا إذا مضى مسرعًا، وثقالًا؛ أي: بعد الرّويّة (٢) فيه والاستعداد له.\nوقيل: خفافًا من السلاح؛ أي مقلين منه، وثقالًا مستكثرين منه، والعرب تسمي الأعزل مخفًّا.\nوقيل: خفافًا من حاشيتكم وأتباعكم، وثقالًا متكثرين بهم (٣).\n﴿وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ﴾.\n_________\n(١) في حاشية الأصل: في نسخة: الصنعة وكذا ما بعدها صنعته وصنعة.\n(٢) في (ت): التروية.\n(٣) عزاه أبو حيان في \"البحر المحيط\" ٥/ ٤٦ للتبريزي.","vol":"13","page":385},{"text":"[١٤٤٤] أخبرنا عبد الله بن حامد الوزان (١)، قال: أنا مكي بن عبدان (٢)، قال: نا محمَّد بن يحيى (٣)، نا حجاج (٤)، نا حماد (٥)، عن ثابت (٦) وعلي بن زيد (٧)، عن أنس، أن أبا طلحة - ﵄ - قرأ سورة (براءة) فأتى على هذِه الآية ﴿انْفِرُوا خِفَافًا وَثِقَالًا﴾ فقال: أي بَنِيَّ؛ جهّزوني جهّزوني، فقال بنوه: يرحمك الله؛ قد غزوت مع النبي - ﷺ - حتى مات، ومع أبي بكر وعمر ﵄ حتى ماتا، فنحن نغزو عنك، فقال: لا؛ جهّزوني، فغزا البحر، فمات في البحر، فلم يجدوا له جزيرة يدفنونه فيها إلى بعد سبعة (٨) أيام، فدفنوه فيها ولم يتغير (٩).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) المحدث، الثقة، المتقن.\n(٣) الذهلي، ثقة، حافظ، جليل.\n(٤) ابن المنهال الأنماطي، أبو محمَّد السلمي مولاهم، البصري، ثقة فاضل.\n(٥) ابن سلمة البصري، ثقة عابد، أثبت الناس في ثابت.\n(٦) ابن أسلم البناني، ثقة، عابد.\n(٧) ابن عبد الله بن زهير بن عبد الله بن جدعان التيمي البصري، ضعيف.\n(٨) في الدر المنثور: تسعة، وهو خطأ.\n(٩) [١٤٤٤] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات، وعلي بن زيد وإن كان ضعيفًا إلا أنه قد توبع.\nالتخريج:\nوقد أورده السيوطي في \"الدر المنثور\" ٣/ ٤٤٠ وعزاه لابن سعد وابن أبي عمر العدني، وعبد الله بن أحمد في زوائد الزهد، وأبي يعلى، وابن المنذر، وابن أبي =","vol":"13","page":386},{"text":"وقال الزهير: خرج سعيد بن المسيب إلى الغزو وقد ذهبت إحدى عينيه، فقيل له: إنك عليل صاحب ضرٍّ، فقال: استنفر الله الخفيف والثقيل، فإن لم يمكني الحرب كثّرت السواد، وحفظت المتاع (١).\nثم نزلت في المتخلفين عن غزاة تبوك من المنافقين:\n* * *\n_________\n= حاتم، وابن حبان في \"صحيحه\"، وأبي الشيخ، والحاكم، وابن مردويه.\nوأخرجه ابن سعد في \"الطبقات الكبرى\" ٣/ ٥٠٧، وابن المبارك في \"الجهاد\" (ص ٩٠) ومن طريقه الحاكم في \"المستدرك\" ٣/ ٣٥٣ ومن طريق الحاكم البيهقي في \"السنن الكبرى\" ٩/ ٢١.\nوأخرجه أبو يعلى في \"مسنده\" ٦/ ١٣٨ ومن طريقه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ١٥٢ وأخرجه الطبراني في \"المعجم الكبير\" ٥/ ٩٢ (٤٦٨٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٠٢، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٤٤٤، والحارث بن أبي أسامة كما في \"بغية الباحث\" ٢/ ٩٢٨.\nكلهم من طرق عن حماد بن سلمة، عن ثابت وعلي بن زيد .. بنحوه.\nوبعضهم لا يذكر ثابتًا، والبعض لا يذكر علي بن زيد.\nوأخرجه ابن أبي عمر في \"مسنده\" كما في \"المطالب العالية\" ٤/ ١٢٤ من طريق سفيان، عن علي بن زيد .. بمعناه مختصرًا.\nقال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه. وسكت عنه الذهبي.\nوذكر الهيثمي في \"مجمع الزوائد\" ٩/ ٣١٢ - ٣١٣ وقال: رجاله رجال الصحيح.\n(١) ذكره البغوي في \"معالم التنزيل\" ٤/ ٥٤، والزمخشري في \"الكشاف\" ٢/ ١٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٥١.","vol":"13","page":387},{"text":"<span data-type=\"title\" id=toc-1649>٤٢ </span>- قوله﷿ ﴿لَوْ كَانَ﴾\nاسمها مضمر؛ أي: لو كان ما تدعوهم إليه (١) ﴿عَرَضًا قَرِيبًا﴾ غنيمة حاضرة (٢) ﴿وَسَفَرًا قَاصِدًا﴾ وموضعًا قريبًا (٣). قال المبرد: قاصدًا، أي: ذا قصد؛ مثل (تامر) و(لابن) و(راح).\nوقيل: هو طريق مقصود، فجعلت صفته على تقدير فاعل، كقوله: (عيشة راضية) و(ماء دافق).\n﴿لَاتَّبَعُوكَ وَلَكِنْ بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ﴾ يعني المسافة (٤).\nوقال ابن كيسان: هي الغاية التي يخرجون إليها (٥).\nوقال قطرب: هي السفر البعيد (٦)، سميت شُقَّة؛ لأنها تشق على\n_________\n(١) \"معالم التنزيل\" للبغوي ٤/ ٥٤.\n(٢) \"جامع البيان\" للطبري ١٠/ ١٤١، \"معاني القرآن\" للزجاج ٢/ ٤٤٩، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٧٢).\n(٣) \"جامع البيان\" للطبري ١٠/ ١٤١، \"معاني القرآن\" للنيسابوري ١/ ٣٠٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٥٦٠).\n(٤) \"معالم التنزيل\" للبغوي ٤/ ٥٤، \"الكشاف\" ٢/ ١٥٣ وفيه: المسافة الشاطة الشاقة.\n(٥) \"معاني القرآن\" للنحاس ٣/ ٢١٣، \"معاني القرآن\" للزجاج ٢/ ٤٥٠ بدون عزو فيهما.\n(٦) ذكر هذا المعنى أبو عبيدة في \"مجاز القرآن\" ١/ ٢٦٥، والبخاري كما في \"فتح الباري\" ٨/ ٣١٤، والسجستاني في \"غريبه\" (ص ٢٩٠).\nوانظر اشتقاقها في \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٤٥٩ - ٤٦٠)، \"البحر المحيط\" لأبي حيان ٥/ ٤٧.","vol":"13","page":388},{"text":"الإنسان. والقراءة بضم الشين وهي اللغة الغالبة، وقرأ عبيد بن عمير بكسر الشين (١) وهي لغة قيس.\n﴿وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا﴾ قرأ الأعمش بضم الواو (٢)، لأن أصل الواو الضمة (٣)، وقرأ الحسن بفتح الواو (٤)، لأن الفتح أخف الحركات، وقرأ الباقون بالكسر؛ لأن الجزم يحرك بالكسر (٥).\n﴿لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنْفُسَهُمْ﴾ بالحلف الكاذب ﴿وَاللَّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ﴾ في إيمانهم وأيمانهم.\n\n<span data-type=\"title\" id=toc-1650>٤٣ </span>- قوله تعالى: ﴿عَفَا اللَّهُ عَنْكَ﴾\nقدم العفو على العتاب (٦).\n_________\n(١) \"شواذ القراءة\" للكرماني (ل ١٠١/ ب).\nوفي \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٨)، \"البحر المحيط\" لأبي حيان ٥/ ٤٧، \"الدر المصون\" للسمين الحلبي ٦/ ٥٣ لعيسى بن عمر. وذكرا عن أبي حاتم أنها لغة بني تميم.\n(٢) \"المحتسب\" لابن جني ١/ ٢٩٢، \"البحر المحيط\" لأبي حيان ٥/ ٤٧.\n(٣) قال أبو حيان في \"البحر المحيط\" ٥/ ٤٧: فرّ من ثقل الكسرة على الواو وشبهها بواو الجمع عند تحريكها لالتقاء الساكنين.\n(٤) \"شواذ القراءة\" للكرماني (ل ١٠١/ ب)، \"البحر المحيط\" لأبي حيان ٥/ ٤٧.\n(٥) انظر الاختلاف في اجتماع الساكنين في \"الكشف عن وجوه القراءات\" لمكي ١/ ٢٧٤ - ٢٨٠، \"الكتاب\" لسيبويه ٢/ ٣٢٩.\n(٦) أخرجه سعيد بن منصور في \"سننه\" ٥/ ٢٥٣، وابن أبي شيبة في \"مصنفه\" ١٢/ ١٣١ (٣٥٢٢٥)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٠٥ من طريق سفيان بن عيينة، عن مسعر، عن عون قال: سمعتم بمعاتبة أحسن من هذا؟ ! بدأ بالعفو قبل المعاتبة فقال: عفا الله عنك لم أذنت لهم. واللفظ لابن أبي =","vol":"13","page":389},{"text":"قال قتادة وعمرو بن ميمون: ثنتان فعلهما رسول الله - ﷺ - ولم يؤمر بهما: إذنه للمنافقين وأخذه من الأسارى، فعاتبه الله تعالى كما تسمعون (١).\nوقال بعضهم: إن الله ﷿ وقّره وعظّم أمره ورفع محلّه بافتتاحه الكلام بالدعاء له، كما يقول الرجل لمخاطبه إذا كان كريمًا عنده عفا الله عنك؛ ما صنعت في حاجتي، ورضي الله عنك؛ ألا زرتني (٢).\n_________\n= حاتم. وعزا نحوه البغوي في \"معالم التنزيل\" ٤/ ٥٥، وابن الجوزي في \"زاد المسير\" ٣/ ٤٤٥ لسفيان بن عيينة.\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٤١ وعزاه لعبد الرزاق وابن جرير.\nوقد أخرجه عبد الرزاق في \"مصنفه\" ٥/ ٢١٠، وسعيد بن منصور في \"سننه\" ٥/ ٢٥٢، والطبري ١٠/ ١٤٢ من طريق سفيان بن عيينة، عن عمرو بن دينار، عن عمرو بن ميمون .. به.\nأما أثر قتادة فلم أجد من ذكره بهذا المعنى، إنما أخرجه الطبري في \"جامع البيان\" ١٠/ ١٤٢ من طريق سعيد، عن قتادة: قوله ﴿عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا﴾ الآية، عاتبه كما تسمعون، ثم أنزل الله التي في سورة النور، فرخص له في أن يأذن لهم إن شاء، فقال: ﴿فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ﴾ فجعله الله رخصة في ذلك من ذلك.\nولعل البغوي ٤/ ٥٤ تنبه لذلك، فلم يتابع المؤلف على نسبة الكلام المتقدم لقتادة، فاقتصر على نسبته لعمرو بن ميمون والله أعلم.\n(٢) انظر \"معالم التنزيل\" للبغوي ٤/ ٥٥، \"البحر المحيط\" لأبي حيان ٥/ ٤٨، وعزاه ابن الجوزي في \"زاد المسير\" ٣/ ٤٤٥ لابن الأنباري. وقد نقل أبو حيان في \"البحر المحيط\" كلامًا حسنًا حول هذا المعنى عن إمام العربية نفطويه.","vol":"13","page":390},{"text":"وقيل: معناه أدام الله لك العفو (١).\n﴿لِمَ أَذِنْتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا﴾ في أعذارهم ﴿وَتَعْلَمَ الْكَاذِبِينَ﴾ فيها.\n\n<span data-type=\"title\" id=toc-1651>٤٤ </span>- قوله تعالى: ﴿لَا يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ (٤٤)﴾\n\n<span data-type=\"title\" id=toc-1652>٤٥ </span>- ﴿إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ﴾\nوشكت (٢) ﴿قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ﴾ ونافقت متحيرين (٣).\n\n<span data-type=\"title\" id=toc-1653>٤٦ </span>- قوله تعالى: ﴿وَلَوْ أَرَادُوا الْخُرُوجَ﴾\nإلى الغزو ﴿لَأَعَدُّوا﴾ لهيأوا ﴿لَهُ عُدَّةً﴾ قوة وأُهْبة؛ وهي المتاع والكراع ﴿وَلَكِنْ كَرِهَ اللَّهُ﴾ لم يرد الله (٤) ﴿انْبِعَاثَهُمْ﴾\n_________\n(١) المصادر المتقدمة.\n(٢) انظر \"جامع البيان\" للطبري ١٠/ ١٤٣، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ١٢٨.\n(٣) انظر \"جامع البيان\" للطبري ١٠/ ١٤٣، \"المحرر الوجيز\" لابن عطية ٣/ ٣٩.\n(٤) ما ذهب إليه المصنف هنا في تفسير الكره في حق الله تعالى بعدم الإرادة هو مذهب أهل التعطيل الذين ينكرون اتصافه تعالى بالصفات الاختيارية (الفعلية)، لأن أسماء الله تعالى عندهم تؤخذ باعتبار الغايات التي هي أفعال، دون المبادئ التي هي انفعالات وذلك بناء على أصلهم في مسألة حلول الحوادث.\nومذهب السلف أن هذِه الصفات كغيرها من الصفات يثبت ما ورد منها، ولا يجوز تأويل شيء منها بالإرادة أو بالأزلية، وأهل السنة يثبتونها كما يليق بجلال الله وعظمته من غير تشبيه بصفات المخلوقين ومن غير تكييف ولا تحريف ولا تعطيل. انظر \"مجموع الفتاوى\" لابن تيمية ٦/ ١١٧ - ١١٩، \"درء تعارض العقل والنقل\" لابن تيمية ٤/ ٩٢.","vol":"13","page":391},{"text":"خروجهم (١) ﴿فَثَبَّطَهُمْ﴾ فمنعهم وحبسهم (٢).\n﴿وَقِيلَ اقْعُدُوا﴾ في بيوتكم ﴿مَعَ الْقَاعِدِينَ﴾ يعني المرضى والزمنى. وقيل: النساء والصبيان (٣).\n\n<span data-type=\"title\" id=toc-1654>٤٧ </span>- قوله تعالى: ﴿لَوْ خَرَجُوا فِيكُمْ﴾ الآية\nوذلك أن رسول الله - ﷺ - أمر بالجهاد (٤) لغزوة تبوك، فلما خرج رسول الله - ﷺ - ضرب عسكره على ثنية الوداع (٥)، وضرب عبد الله بن أُبيّ عسكره على ذي جُدّة (٦)، أسفل من ثنية الوداع، ولم يكن\n_________\n(١) روي هذا المعنى عن الضحاك كما عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٠٧.\n(٢) روي هذا المعنى عن ابن عباس، والضحاك، والسدي كما عند ابن أبي حاتم ٦/ ١٨٠٧ وقال الزجاج في \"معاني القرآن\" ٢/ ٤٥٠: والتثبيط: ردّك الإنسان عن الشيء يفعله.\n(٣) انظر \"جامع البيان\" للطبري ١٠/ ١٤٤، \"معالم التنزيل\" للبغوي ٤/ ٥٥، \"زاد المسير\" لابن الجوزي ٣/ ٤٤٧.\n(٤) في (ت): أمر الناس بالجهاز.\n(٥) ثنية الوداع: ثنية مشرفة على المدينة يطئوها من يريد مكة، وهي من سلع على متنه الشرقي، وفيها عُبِّد الطريق الذاهب إلى العيون والشهداء، وهي اليوم في قلب عمران المدينة.\n\"معجم البلدان\" لياقوت ٢/ ١٠٠، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٣٣٢).\n(٦) كذا في \"أسباب النزول\" للواحدي (ص ٢٥١)، \"معالم التنزيل\" للبغوي ٤/ ٥٦.\nوكذا رسمت في مخطوطة \"جامع البيان\" للطبري لكن أغفلها المحقق ١٤/ ٢٨٥ وأثبت ما في \"التاريخ والسيرة\" الآتي. قال السيد أحمد صقر: أي على طريق =","vol":"13","page":392},{"text":"بأقل العسكرين. فلما سار رسول الله - ﷺ - تخلف عنه عبد الله بن أبي فيمن تخلف من المنافقين وأهل الريب؛ فأنزل الله تعالى يعزِّي نبيه - ﷺ - (١) ﴿لَوْ خَرَجُوا فِيكُمْ﴾ يعني المنافقين ﴿مَا زَادُوكُمْ إِلَّا خَبَالًا﴾؛ أي: فسادًا (٢).\nوقال الكلبي: شرًا (٣)، وقال الضحاك: غدرًا ومكرًا (٤).\n﴿وَلَأَوْضَعُوا خِلَالَكُمْ﴾؛ أي: ولأوضعوا ركابهم بينكم، يقال:\n_________\n= واضح مسلوك.\nوفي \"تاريخ الطبري\" للطبري ٣/ ١٠٣: وضرب عبد الله بن أبي بن سلول عسكره على حِدّة أسفل منه بحذاء ذباب، ونحوه في \"السيرة النبوية\" لابن هشام ٢/ ٥١٩. وذُباب جبل صغير يقع في شمال المدينة بالقرب من ثنية الوداع من جهة الشمال. كما في \"المدينة بين الماضي والحاضر\" للعياشي (ص ٧٤).\n(١) انظر \"أسباب النزول\" للواحدي (ص ٢٥٢)، \"معالم التنزيل\" للبغوي ٤/ ٥٦.\nوانظر أيضًا \"الطبقات الكبرى\" لابن سعد ٢/ ١٦٥، \"المغازي\" للواقدي ٣/ ٩٩٥، \"الثقات\" لابن حبان ٢/ ٩٢.\n(٢) عزاه الماوردي في \"النكت والعيون\" ٢/ ٣٦٨ لابن عباس، وهو قول أبي عبيدة في \"مجاز القرآن\" ١/ ٢٦١ والبخاري كما في \"فتح الباري\" ٨/ ٣١٤، والسجستاني في \"غريبه\" (ص ٢١٧)، والزجاج في \"معاني القرآن\" ٢/ ٤٥١.\nقال البغوي في \"معالم التنزيل\" ٤/ ٥٦: ومعنى الفساد: إيقاع الجبن والفشل بين المؤمنين بتهويل الأمر.\n(٣) انظر \"البحر المحيط\" لأبي حيان ٥/ ٥٠، وقاله أيضًا ابن قتيبة في \"غريب القرآن\" (ص ١٨٧)، وأبو عبيدة في \"مجاز القرآن\" ١/ ١٠٣.\n(٤) \"البحر المحيط\" لأبي حيان ٥/ ٥٠.","vol":"13","page":393},{"text":"وضعت الناقة تَضَعُ وَضعًا ووضوعًا (١) إذا أسرعت السير، وأوضعها صاحبها إيضاعًا؛ أي: جدّ بِها وأسرع (٢).\nقال الراجز (٣):\nيَا لَيتَني فِيها جَذَع ... أخبُّ فيها وأَضَع\nوقال الآخر (٤):\nاقْصِر فَإنَّك طَالَ مَا ... أَوضَعْتَ في إعْجَالِها\nقال محمَّد بن القاسم: يعني: أسرعوا الفرار في أوساطكم (٥).\n_________\n(١) في \"جامع البيان\" للطبري ١٠/ ١٤٤: وموضوعًا، وكلاهما صحيح كما في \"لسان العرب\" لابن منظور (وضع).\n(٢) \"جامع البيان\" للطبري ١٠/ ١٤٤، \"تهذيب اللغة\" للأزهري ٣/ ٧٢ - ٧٣، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٧٤).\n(٣) الرجز لدريد بن الصمة في \"ديوانه\" (١٢٨)، \"أساس البلاغة\" للزمخشري (زمع) (ص ٢٧٥) \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (وضع).\nولورقة بن نوفل في \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (جذع). وبلا نسبة في \"جمهرة اللغة\" لابن دريد (٦٥٤)، \"تهذيب اللغة\" للأزهري ١٠/ ٦١٠، \"المحتسب\" لابن جني ١/ ٢٩٣، \"جامع البيان\" للطبري ١٠/ ١٤٤، \"معاني القرآن\" للزجاج ٢/ ٢٠٤، \"البحر المحيط\" لأبي حيان ٥/ ٢٤٩، \"الدر المصون\" للسمين الحلبي ٦/ ٦٠.\n(٤) في (ت): الراجز.\n(٥) انظر \"البحر المحيط\" لأبي حيان ٥/ ٥١.","vol":"13","page":394},{"text":"وأصل الخِلال من الخلل، وهو الفرجة بين الشيئين، أو بين القوم في الصفوف وغيرها (١)، ومنه قول النبي - ﷺ -: \"تراصوا في الصفوف ولا يتخللّكم الشيطان (٢) كأولاد الحَذَف\" (٣).\n﴿يَبْغُونَكُمُ الْفِتْنَةَ﴾؛ أي: يبغون لكم، يقول: يطلبون لكم ما تفتنون به عن مخرجكم ومغزاكم، يقولون: لقد جُمِع لكم، وفَعِلَ، وفُعِل؛ يخذلونكم (٤).\n_________\n(١) \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٧٣، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٥٢٩.\n(٢) في الأصل: الشياطين، والمثبت من (ت).\n(٣) أخرجه أحمد في \"المسند\" ٣/ ٢٦٠، ٢٨٣ (١٣٧٣٥، ١٤٠١٧)، وأبو داود في الصلاة -باب تسوية الصفوف (٦٦٧) ومن طريقه البغوي في \"شرح السنة\" ٤/ ٣٦٨، والنسائي في \"المجتبى\" في الإمامة باب حث الإِمام على رص الصفوف والمقاربة بينها ٢/ ٩٢، والبيهقي في \"السنن الكبرى\" ٣/ ١٠٠ من طرق عن أبان وشعبة، عن قتادة، عن أنس - ﵁ - .. بنحوه.\nوصححه ابن خزيمة في \"صحيحه\" ٣/ ٢٢، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٥٣٩، وأصله في الصحيحين.\nوقد روي الحديث عن عدد من الصحابة - ﵃ - منهم:\nابن عباس كما في \"المسند\" لأبي يعلى ٤/ ٤٧٤، والبراء بن عازب كما في \"المستدرك\" الحاكم ١/ ٣٣٧، \"المعجم الصغير\" للطبراني ١/ ٢٠٦.\nوأبي أمامة كما في \"مسند الشاميين\" للطبراني ٢/ ٤٠٤.\nوالحَذَف: قال البغوي: (غنمٌ سود صغار، واحدتها حَذْفة).\n(٤) هذا اللفظ مروي عن عبد الرحمن بن زيد بن أسلم عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٠٧.","vol":"13","page":395},{"text":"وقال الكلبي: يبغونكم الفتنة؛ يعني: العَتَب والشرّ (١).\nوقال الضحاك: يعني الكفر (٢).\nيقال: (بغيتُهُ الشر والخير أبغيه بُغَاءً) إذا التمست له؛ بمعنى (بغيت له)، ومثله (عَكمْتُكَ) و(حَلَبْتُك)؛ أي (عكمتُ لك)، و(حلبت لك)، فإذا أرادوا أعنْتُكَ عليه؛ قالوا: (أبْغَيتُكَ) و(أَحْلَبْتُك) و(أعكَمتُك) (٣).\n﴿وَفِيكُمْ سَمَّاعُونَ لَهُمْ﴾ قال مجاهد وابن زيد: وفيكم عيون لهم عليكم، يَردُّون (٤) إليهم ما يسمعون منكم (٥).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٤/ ٥٦، وأبو حيان في \"البحر المحيط\" ٥/ ٥١.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٤٧، وأبو حيان في \"البحر المحيط\" ٥/ ٥١ عن الضحاك ومقاتل وابن قتيبة.\nوانظر \"تفسير مقاتل\" ٢/ ١٧٣، \"غريب الحديث\" لابن قتيبة (ص ١٠١)، \"بصائر ذوي التمييز\" للفيروزآبادي ٤/ ١٦٧، وأسند نحوه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٠٨ عن السدي وابن زيد.\n(٣) \"جامع البيان\" للطبري ١٠/ ١٤٥ بلفظه.\n(٤) في (ت): يؤدون.\n(٥) \"تفسير مجاهد\" ١/ ٢٨١ من طريق ورقاء، عن ابن أبي نجيح، عن مجاهد.\nوأخرجه سعيد بن منصور في \"سننه\" ٥/ ٢٥٤، والطبري في \"جامع البيان\" ١٠/ ١٤٥ - ١٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٠٨ .. بنحوه. وأثر ابن زيد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٠٩ بنحوه.\nوعزا أبو حيان في \"البحر المحيط\" ٥/ ٥١ هذا القول لابن عيينة والحسن أيضًا.\nواختاره الطبري في \"جامع البيان\" ١٥/ ١٤٦.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢١٢ متعقبًا هذا القول: وهذا لا يبقى =","vol":"13","page":396},{"text":"وقال قتادة وابن كيسان (١): وفيكم من يسمع كلامهم ويطيعهم (٢). ﴿وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1655>٤٨ </span>- قوله تعالى: ﴿لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِنْ قَبْلُ﴾\nأي طلبوا صدّ أصحابك عن الدين، وردهم إلى الكفر، وتخذيل الناس عنك قبل هذا اليوم كعبد الله بن أبي يوم أُحد حين انصرف عنك بأصحابه (٣).\n﴿وَقَلَّبُوا لَكَ الْأُمُورَ﴾ وأجالوا فيك، وفي إبطال دينك الرأيَ بالتخذيل (٤) عنك وتشتيت أمرك (٥) ﴿حَتَّى جَاءَ الْحَقّ﴾؛ أي: النصر\n_________\n= له اختصاص بخروجهم معهم، بل هذا عام في جميع الأحوال، والمعنى الأول (الآخر) أظهر في المناسبة بالسياق وإليه ذهب قتادة وغيره من المفسرين.\n(١) في (ت): وابن يسار، ولم أجد من عزا هذا القول لأحدهما، وإنما عزاه الطبري في \"جامع البيان\" ١٠/ ١٤٦، والماوردي في \"النكت والعيون\" ٢/ ٣٦٩، وابن الجوزي في \"زاد المسير\" ٣/ ٤٤٨ لابن إسحاق، فلعله وقع تحريف في نسخ الكتاب، أو نسب ابن إسحاق إلى جدّه.\n(٢) أثر قتادة أخرجه الطبري في \"جامع البيان\" ١٠/ ١٤٦ من طريق سعيد، عن قتادة .. به.\nوذكره الماوردي في \"النكت والعيون\" ٢/ ٣٦٩، والبغوي في \"معالم التنزيل\" ٤/ ٥٦، وابن الجوزي في \"زاد المسير\" ٣/ ٤٤٨، واختاره أبو عبيدة في \"مجاز القرآن\" ١/ ٢٦ أو عزاه أبو حيان في \"البحر المحيط\" ٥/ ٥١ للجمهور!\n(٣) انظر \"جامع البيان\" للطبري ١٠/ ١٤٧.\n(٤) في الأصل: بالتحويل، والمثبت من (ت).\n(٥) انظر \"جامع البيان\" للطبري ١٠/ ١٤٧، \"معالم التنزيل\" للبغوي ٤/ ٥٦.","vol":"13","page":397},{"text":"والظفر ﴿وَظَهَرَ أَمْرُ اللَّهِ﴾ دين الله (١) ﴿وَهُمْ كَارِهُونَ﴾.\n\n<span data-type=\"title\" id=toc-1656>٤٩ </span>- قوله - ﷿-: ﴿وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي﴾\nنزلت في جد بن قيس المنافق، وذلك أن رسول الله - ﷺ - لما تجهز لغزوة تبوك، قال له: \"يا أبا وهب؛ هل لك في جهاد (٢) بني الأصفر، تتخذ منهم سَرارِيَّ ووُصفاء (٣) يعني: الروم، وإنما سموا بذلك؛ لأن الحبش غلبت على ناحية الروم، فولدت لهم بناتٍ قد أخذن من بياض الروم وسواد الحبشة، فيكنّ صُفرًا لُعسًا (٤) من أحسن النساء (٥)، فلما قال ذلك له رسول الله - ﷺ -؛ قال جدّ: يا رسول الله؛ لقد عرف قومي أني رجل مُغْرَم بالنساء، وإني أخشى إن رأيت بنات الأصفر أن لا أصبر عنهنّ، فلا تَفْتِنِّي بِهِنّ وائذنْ لي في القعود وأعينك بمالي.\n_________\n(١) \"معالم التنزيل\" للبغوي ٤/ ٥٦، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٥٧، \"البحر المحيط\" لأبي حيان ٥/ ٥٢.\n(٢) في الأصل: بلاد، ولعلها تحرفت عن (جِلاد) كما في بقية المصادر، والمثبت من (ت).\n(٣) وُصفاء: جمع (وصيف) و(وصيفة) وهو الخادم الغلام الشاب، ومثله الخادمة. \"القاموس المحيط\" ٣/ ٢٩٥.\n(٤) لُعسًا: جمع لعساء، وهي التي في لونها سواد، وتكون مشربة بحمرة. \"القاموس المحيط\" للفيروزآبادي ٢/ ٣٦٣.\n(٥) ذكر سبب التسمية هذِه الفراء في \"معاني القرآن\" ١/ ٤٤٠.\nوقال ابن عطية في \"المحرر الوجيز\" ٣/ ٤٢: وذكر النفاش والمَهدوي أن الأصفر رجل من الحبشة، وقع ببلاد الروم، فتزوج وأنسل بنات لهن جمال، وهذا ضعيف.","vol":"13","page":398},{"text":"فأعرض عنه - ﷺ - وقال: \"قد أَذِنت لك (في ذلك) (١)، فأنزل الله تعالى ﴿وَمِنْهُمْ﴾ يعني من المنافقين من يقول ائذن لي بالتخلف ولا تفتنِّي ببنات الأصفر (٢).\nقال قتادة: ولا تؤثمني (٣).\n﴿أَلَا فِي الْفِتْنَةِ سَقَطُوا﴾؛ أي: في الشرك والإثم وقعوا؛ بنفاقهم وخلافهم أمر الله ورسوله.\n﴿وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ﴾ مطيفة (٤) بهم وجامعة لهم فيها، فلما نزلت هذِه الآية قال رسول الله - ﷺ - لبني سلمة وكان الجدّ منهم: \"من سيدكم يا بني سلمة؟ \" قالوا: جَدّ بن قيس؛ غير أنه بخيل جبان، فقال النبي - ﷺ -: \"وأي داءٍ أدوى من البخل؛ بل سيدكم الفتى الأبيض الجعدُ: بشر بن البراء بن معرور\" (٥)، فقال\n_________\n(١) من (ت).\n(٢) انظر \"جامع البيان\" للطبري ١٠/ ١٤٨، \"أسباب النزول\" للواحدي (ص ٢٥٢)، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٨٠٩، \"دلائل النبوة\" للبيهقي ٥/ ٢٢٤، \"السيرة النبوية\" لابن هشام\" ٢/ ٥١٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٤٩ من طريق سعيد، عن قتادة .. به.\nوانظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦١، \"معاني القرآن\" للزجاج ٢/ ٤٥١.\n(٤) في (ت): مطبقة، وكذا الاختلاف بين نسخ البغوي ٤/ ٥٧.\n(٥) هذا من تتمة الخبر السابق في قصة الجد بن قيس.\nوانظر القصة أيضًا في \"الطبقات الكبرى\" لابن سعد ٣/ ٥٧٥، \"الاستيعاب\" لابن عبد البر ١/ ٣١١، ٢/ ٤، \"الإصابة\" لابن حجر ١/ ٢٤٧. =","vol":"13","page":399},{"text":"فيه حسان بن ثابت - ﵁ - (١):\nوقالَ رَسُولُ الله والقولُ لاحقٌ ... بمن قال مِنَّا مَن تَعُدّونَ سِيدا\nفقلنا له: جَدّ بن قَيس عَلى الذِي ... نُبَخِّلُه فِينَا كان كانَ أَنْكَدا\nفقالَ: وأيُّ الدّاء أَدْوى مِن الذِي ... رَميتم به جَدًّا وعَالى بها يَدًا\nفَسَوّدَ بشرَ بن البَراء بجوده ... وحُقَّ لبشر ذي النَّدا أن يُسوّدا\nإذا مَا أَتَاه الوفدُ أَنَهب مالَه ... وقال: خُذُوه إنَه عَائدٌ غَدَا\n\n<span data-type=\"title\" id=toc-1657>٥٠ </span>- قوله تعالى: ﴿إِنْ تُصِبْكَ حَسَنَةٌ﴾\nنصر وغنيمة ﴿تَسُؤْهُمْ﴾ تحزنهم؛ يعني المنافقين ﴿وَإِنْ تُصِبْكَ مُصِيبَةٌ﴾ قتل وهزيمة ﴿يَقُولُوا قَدْ أَخَذْنَا أَمْرَنَا﴾ حذرًا (٢)، وأخذنا\n_________\n= وجاء في بعض الروايات أن الذي سوّده النبي - ﷺ - هو عمرو بن الجموح، كما في ترجمته في \"الإصابة\" لابن حجر ٧/ ٩٥، ورجح ابن عبد البر الأول، والله أعلم.\n(١) الأبيات ليست في \"ديوانه\"، وأوردها الواحدي في \"أسباب النزول\" (ص ٢٥٢)، وأورد الحافظ في \"الإصابة\" ٧/ ٩٦ نحوها، ولكن في عمرو بن الجموح لا في بشر بن البراء.\n(٢) في (ت): حِذرنا، وكذا عند البغوي ٤/ ٥٧.","vol":"13","page":400},{"text":"بالحزم في القعود (١) وترك الغزو ﴿مِنْ قَبْلُ﴾ أي من قبل هذِه المصيبة ﴿وَيَتَوَلَّوْا﴾ ويدبروا عن محمَّد - ﷺ - ﴿وَهُمْ فَرِحُونَ﴾ مستبشرون (٢) معجبون بما ناله من المصيبة.\n\n<span data-type=\"title\" id=toc-1658>٥١ </span>- قوله﷿ ﴿قُلْ﴾ لهم يا محمَّد ﴿لَنْ يُصِيبَنَا﴾\nوفي مصحف عبد الله - ﵁ - (٣): (قل هل يصيبنا) (٤) وبه قرأ طلحة بن مصرّف ﴿إِلَّا مَا كَتَبَ اللَّهُ لَنَا﴾ في اللوح المحفوظ، وقضاه علينا (٥) ﴿هُوَ مَوْلَانَا﴾ وليّنا وناصرنا وحافظنا. وقال الكلبي: هو أولى بنا من أنفسنا في الموت والحياة (٦) ﴿وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1659>٥٢ </span>- قوله تعالى: ﴿قُلْ هَلْ تَرَبَّصُونَ﴾\nتنتظرون (٧) ﴿بِنَا﴾ أيها المنافقون ﴿إِلَّا إِحْدَى الْحُسْنَيَيْنِ﴾ إما النصر والغنيمة مع الأجر الكثير، وإما القتل والشهادة وفيه الفوز الكبير.\n_________\n(١) في الأصل: في الحزم بالقعود، والمثبت من (ت).\n(٢) في (ت): مسرورون، وكذا عند البغوي في \"معالم التنزيل\" ٤/ ٥٧.\n(٣) هو ابن مسعود - ﵁ -.\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٨)، \"البحر المحيط\" لأبي حيان ٥٣/ ٥، \"الدر المصون\" للسمين الحلبي ٦/ ٦٣، وفيهما عن طلحة بن مصرف أيضًا أنه قرأ قل هل يصيبنّا بتشديد النون مع (هل)، وعنه هو وأعين قاضي الري (هل يصيّبنا) بتشديد الياء.\n(٥) \"جامع البيان\" للطبري ١٠/ ١٥٠.\n(٦) ذكره البغوي\" في \"معالم التنزيل\" ٤/ ٥٧، وأبو حيان في \"البحر المحيط\" ٥/ ٥٣.\n(٧) \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٣٣٨)، \"معالم التنزيل\" للبغوي ٤/ ٥٧، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٦٠.","vol":"13","page":401},{"text":"[١٤٤٥] أخبرنا أبو القاسم (١) الحسن بن محمَّد بن الحسن المفسر (٢)، أنا أبو بكر محمَّد بن جعفر بن أحمد العدل (٣)، نا أبو عبد الله محمَّد بن إبراهيم العبدي (٤)، نا أبو بكر أمية بن بسطام (٥)، أنا يزيد بن زريع (٦)، عن روح بن القاسم (٧)، عن سهيل (٨)، عن أبيه (٩)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: تضمن الله لمن خرج في سبيله لا يخرج إلا إيمانًا بالله وتصديقًا لرسوله أن يرزقه الشهادة أو يرده إلى أهله مغفورًا نائلًا ما نال من أجر وغنيمة\" (١٠).\n_________\n(١) في الأصل: أبو الحسن، وهو خطأ، والمثبت من (ت).\n(٢) ابن حبيب، قيل: كذبه الحاكم.\n(٣) أبو بكر المطيري، ثقة مأمون.\n(٤) محمَّد بن إبراهيم بن سعيد بن عبد الرحمن البوشنجي، ثقة حافظ.\n(٥) أمية بن بسطام العَيْشِي -بالياء والشين المعجمة- بصري يكنى أبا بكر، ذكره ابن حبان في \"الثقات\"، وقال أبو حاتم: محله الصدق، وقال الحافظ: صدوق، مات سنة (٢٣١ هـ).\nانظر: \"الجرح والتعديل\" ٢/ ٣٠٣، \"الثقات\" لابن حبان ٨/ ١٢٣، \"تهذيب الكمال\" ١/ ٣٢٣، \"التقريب\" (٥٥٧).\n(٦) أبو معاوية البصري، ثقة ثبت.\n(٧) روح بن القاسم التميمي العنبري، أبو غياث بالمعجمة والمثلثة البصري، ثقة حافظ.\n(٨) ابن أبي صالح السمان.\n(٩) ذكوان السمان، ثقة، ثبت.\n(١٠) [١٤٤٥] الحكم على الإسناد:\nفيه شيخ المصنف كذبه الحاكم. =","vol":"13","page":402},{"text":"﴿وَنَحْنُ نَتَرَبَّصُ بِكُمْ﴾ (ننتظر بكم) (١) إحدى السَّوءتين (٢)، إما ﴿أَنْ يُصِيبَكُمُ اللَّهُ بِعَذَابٍ مِنْ عِنْدِهِ﴾ فيهلككم كما أهلك الأمم الخالية.\nقال ابن عباس - ﵁ -: يعني الصواعق (٣).\nوقال ابن جريج: يعني الموت (٤).\n﴿أَوْ بِأَيْدِينَا﴾ بالقتل (٥)، إن أظهرتم ما في قلوبكم قتلناكم ﴿فَتَرَبَّصُوا﴾ هلاكنا ﴿إِنَّا مَعَكُمْ مُتَرَبِّصُونَ﴾ هلاككم.\n_________\n= التخريج:\nأخرجه أحمد في \"المسند\" ٢/ ٤٢٤ (٩٤٧٧)، ومسلم في الإمارة باب فضل الجهاد والخروج في سبيل الله (١٨٧٦)، والبيهقي في \"السنن الكبرى\" ٩/ ٣٩ من طرق عن سهيل بن أبي صالح، عن أبيه، عن أبي هريرة .. بنحوه.\nوأخرجه مالك في \"الموطأ\" ٢/ ٤٤٣، والبخاري في فرض الخمس باب قول النبي - ﷺ - أحلت لي الغنائم (٣١٢٣) وفي التوحيد باب قوله تعالى: ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا﴾ (٧٤٥٧)، والنسائي في \"السنن الكبرى\" في الجهاد، باب فضل روحة في سبيل الله (٤٣٣٠)، والحميدي في \"مسنده\" ٢/ ٤٦٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٧٠، والبيهقي في \"السنن الكبرى\" ٩/ ١٥٧ من طرق عن أبي الزنادن عن الأعرج، عن أبي هريرة .. بنحوه.\n(١) من (ت).\n(٢) في (ت): السُّوءين.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٥١، وأبو حيان في \"البحر المحيط\" ٥/ ٥٣.\n(٤) المصدرين السابقين.\n(٥) قاله ابن عباس وقتادة؛ كما عند الطبري في \"جامع البيان\" ١٠/ ١٥١.","vol":"13","page":403},{"text":"وقال الحسن: فتربصوا مواعيد الشيطان إنا معكم متربصون مواعيد الله؛ من إظهار دينه واستئصال من خالفه (١). وكان الشيطان يمني المنافقين موت النبي - ﷺ -.\n\n<span data-type=\"title\" id=toc-1660>٥٣ </span>- قوله تعالى: ﴿قُلْ أَنْفِقُوا طَوْعًا أَوْ كَرْهًا﴾\nنزلت في جدِّ بن قيس حين استأذن النبي - ﷺ - في القعود عن الغزو وقال: هذا مالي أعينك به (٢).\nوظاهر الآية أمر، ومعناه خبر وجزاء (٣)، تقديرها: إن أنفقتم طوعًا أو كرهًا ﴿لَنْ يُتَقَبَّلَ مِنْكُمْ﴾ فليس بمقبول منكم، كقوله ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِر﴾ (٤) الآية.\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٤/ ٥٨، وأبو حيان في \"البحر المحيط\" ٥/ ٥٣.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٤٦ وعزاه لابن جرير.\nوهو في \"جامع البيان\" ١٠/ ١٥٢ من طريق حجاج، عن ابن جريج، عن ابن عباس .. بنحوه.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٦٠.\n(٣) انظر هذا المعنى في \"معاني القرآن\" للفراء ١/ ٤٤١، \"معاني القرآن\" للزجاج ٢/ ٤٥٣، \"جامع البيان\" للطبري ١٠/ ١٥٢، وجاء عند الزجاج في \"معاني القرآن\" ٢/ ٤٥٣، والبغوي في \"معالم التنزيل\" ٤/ ٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٦٠: ومعناه الشرط والجزاء. قال الهمداني في \"إعراب القرآن\" له ٢/ ٤٧٩ بعد حكايته القولين في معنى الأمر هنا، أنه بمعنى الخبر، والآخر أن معناه الشرط والجزاء، قال: وهذا قريب من هذا؛ لأن معناه الخبر الذي تدخل فيه إن التي للجزاء.\n(٤) التوبة: ٨٠.","vol":"13","page":404},{"text":"قال الشاعر (١):\nاسِيئِي بنَا أَو أَحسني لا مَلُومَةٌ ... لَدَينَا ولا مَقلِية إنْ تَقَلّتِ\n﴿إِنَّكُمْ كُنْتُمْ قَوْمًا فَاسِقِينَ﴾ منافقين.\n\n<span data-type=\"title\" id=toc-1661>٥٤ </span>- ﴿وَمَا مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ﴾\nقرأ نافع وعاصم ويحيى (٢) والأعمش وحمزة والكسائي وخلف (يقبل) بالياء لتقديم الفعل، والباقون بالتاء (٣).\n﴿نَفَقَاتُهُمْ﴾ صدقاتهم ﴿إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَبِرَسُولِهِ﴾ أن\n_________\n(١) البيت لكثيّر عزة في \"ديوانه\" (١٠١)، \"معاني القرآن\" للفراء ١/ ١٤٤، \"معاني القرآن\" للأخفش ١/ ١٣٧، \"جامع البيان\" للطبري ١٠/ ١٥٢، \"معاني القرآن\" للزجاج ٢/ ٤٥٣، \"الأغاني\" لأبي الفرج الأصفهاني ٩/ ٣٨، \"الأمالي\" للقالي ٢/ ١٠٩، \"الأمالي\" لابن الشجري ١/ ٧٤، \"تهذيب اللغة\" للأزهري ٤/ ٣١٨، \"المحرر الوجيز\" لابن عطية ٣/ ٦٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٦١، \"البحر المحيط\" لأبي حيان ٥/ ٥٤، \"الدر الصون\" للسمين الحلبي ٦/ ٦٥.\nقال الزجاج في \"معاني القرآن\": فلم يأمرها بالإساءة، ولكن أعلمها أنها إن أساءت أو أحسنت فهو على عهدها.\n(٢) من (ت).\n(٣) هكذا عزو القراءة في جميع النسخ وفيه خلط، والصواب أن القراءة بالياء لحمزة والكسائي، والباقون بالتاء. \"السبعة\" لابن مجاهد (ص ٣١٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٧٩، \"الموضح في القراءات العشر\" لابن أبي مريم ٢/ ٥٩٦، \"الحجة\" للفارسي ٤/ ١٩٦. وجاء عزوها عند البغوي في \"معالم التنزيل\" ٤/ ٥٨ على الصواب.","vol":"13","page":405},{"text":"الأولى في موضع نصب، وأن الثانية في محل (١) رفع؛ تقديره: وما منعهم قبول نفقاتهم إلا كفرهم (٢) ﴿وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَى﴾ متثاقلون، لأنهم لا يرجودت بأدائها ثوابًا ولا يخافون بتركها عقابًا ﴿وَلَا يُنْفِقُونَ إِلَّا وَهُمْ كَارِهُونَ﴾ لأنهم يعدّونها مَغْرمًا ومَنْعها مَغْنَمًا.\n\n<span data-type=\"title\" id=toc-1662>٥٥ </span>- قوله تعالى: ﴿فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ﴾\nلأن العبد إذا كان من الله في استدراج كثَّر الله مالَه وولَده ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَاةِ الدُّنْيَا﴾ قال مجاهد وقتادة والسدّي: في الآية تقديم وتأخير؛ تقديرها: فلا تعجبك أموالهم ولا أولادهم في الحياة الدنيا، إنما يريد الله ليعذبهم بها في الآخرة (٣).\n_________\n(١) في (ت): موضع.\n(٢) انظر \"معاني القرآن\" للفراء ١/ ٤٤٢، والزجاج في \"معاني القرآن\" ٢/ ٤٥٣، \"جامع البيان\" للطبري ١٠/ ١٥٢، ومنه استقى المصنف، \"إعراب القرآن\" للهمداني ٢/ ٤٧٩.\n(٣) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٤٧ عن قتادة، وعزاه لابن المنذر وابن أبي حاتم وأبي الشيخ، وعن السدي عند ابن أبي حاتم.\nوقد أخرجه عن قتادة الطبري في \"جامع البيان\" ١٠/ ١٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٣ من طريق يزيد، عن سعيد، عن قتادة .. بنحوه.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٣ عن السدي .. بمعناه. وذكره البغوي ٤/ ٥٩ عن مجاهد أيضًا.\nوعزاه ابن الجوزي في \"زاد المسير\" ٣/ ٤٥٢، وأبو حيان في \"البحر المحيط\" ٥/ ٥٥ لابن عباس وابن قتيبة أيضًا. =","vol":"13","page":406},{"text":"وقال الحسن: إنما يريد الله ليعذبهم بها في الحياة الدنيا بأخذ الزكاة والنفقة في سبيل الله (١).\nوقال ابن زيد: بالمصائب فيها (٢).\nوقيل: بالتعب في جمعه، والوجل في حفظه، والكره في إنفاقه (٣).\n_________\n= وقال النحاس في \"معاني القرآن\" وهذا قول أكثر أهل العربية.\nورد الطبري في \"جامع البيان\" ١٠/ ١٥٣ هذا التوجيه بقوله: وإنما وجّه من وجّه ذلك إلى التقديم وهو مؤخر؛ لأنه لم يعرف لتعذيب الله المنافقين بأموالهم وأولادهم في الحياة الدنيا وجهًا يوجّهه إليه، وقال: كيف يعذبهم بذلك في الدنيا وهأنهم فيها سرور؟ وذهب عنه توجيهه إلى أنه من عظيم العذاب عليه إلزامه ما أوجب الله عليه فيها من حقوقه وفرائضه، إذ كان يلزمه ويؤخذ منه وهو غير طيب النفس ولا راجٍ من الله جزاء، ولا من الآخذ منه حمدًا ولا شكرًا، على ضجر منه وكره.\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٥٣.\nواختاره الطبري وقال: لأن ذلك هو الظاهر من التنزيل، فصرف تأويله إلى ما دلّ عليه ظاهره؛ أولى من صرفه إلى باطن لا دلالة على صحته. واستحسنه الفراء في \"معاني القرآن\" ١/ ٤٤٢، وجوّزه الزجاج في \"معاني القرآن\" ٢/ ٤٥٤، وقال ابن عطية في \"المحرر الوجيز\" ٣/ ٤٥: فإن قول الحسن يتقوى تخصيصه بأن تعذيبهم بإلزام الشريعة أعظم من تعذيبهم بسائر الرزايا، وذلك لاقتران الذلة والغلبة بأوامر الشريعة لهم.\nوقال ابن كثير ٧/ ٢١٦: وهو القول القوي الحسن.\n(٢) أورده السيوطي في \"الدر المنثور\" ٣/ ٤٤٧ وعزاه لابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٣، وذكره ابن عطية في \"المحرر الوجيز\" ٣/ ٤٥، وابن الجوزي في \"زاد المسير\" ٣/ ٤٥٣.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ٥٩ وزاد: (والحسرة على تخليفه عند من لا =","vol":"13","page":407},{"text":"﴿وَتَزْهَقَ أَنْفُسُهُمْ﴾؛ أي: تخرج وتذهب أنفسهم (١) ﴿وَهُمْ كَافِرُونَ﴾ على الكفر، يقال: زهقت الخيل إذا خرجت من الحلبة، و(زهق السَّهم) إذا خرج من الجانب الآخر، و(زهق ما عندك من المال) أي فَنِيَ (٢).\nقال المبرد: وفيه لغتان (زهِق يَزْهَقُ) و(زَهَق يَزهَق) (٣).\n\n<span data-type=\"title\" id=toc-1663>٥٦ </span>- قوله تعالى: ﴿وَيَحْلِفُونَ بِاللَّهِ إِنَّهُمْ لَمِنْكُمْ﴾ على دينكم.\n﴿وَمَا هُمْ مِنْكُمْ وَلَكِنَّهُمْ قَوْمٌ يَفْرَقُونَ﴾ يخافون (٤).\n* * *\n_________\n= يحمده، ثم يقدم على ملك لا يعذره). وذكر نحوه القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٦٤، وأبو حيان في \"البحر المحيط\" ٥/ ٥٥ ولم أجد من نسبه.\n(١) انظر \"معاني القرآن\" للفراء ١/ ٤٤٢، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٢، والزجاج في \"معاني القرآن\" ٢/ ٤٥٤.\n(٢) انظر \"القاموس المحيط\" للفيروزآبادي ٣/ ٣٥٤، \"لسان العرب\" لابن منظور (زهق).\n(٣) \"لسان العرب\" لابن منظور، وحكى أنه لغة: عن ابن القوطية، وحكى عن أبي عبيد قوله في \"المصنف\": وليس في شيء منه زَهِقَ بالكسر.\nوانظر \"المغرب في ترتيب المعرب\" للمطرزي ١/ ٣٧٥.\n(٤) انظر \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٣٤)، \"لسان العرب\" لابن منظور (فرق).","vol":"13","page":408},{"text":"<span data-type=\"title\" id=toc-1664>٥٧ </span>- قوله تعالى: ﴿لَوْ يَجِدُونَ مَلْجَأً﴾\nأي حصنًا وحرزًا ومعقلًا (١)، وقال عطاء (٢): مهربًا (٣)، وقال ابن كيسان: قومًا يأمنون فيهم (٤).\n﴿أَوْ مَغَارَاتٍ﴾ غيرانًا في الجبال (٥)، وقال عطاء: سراديب (٦).\nوقال الأخفش: كُلَّما غُرتَ فيه فغِبت فهو مُغارة (٧). وهو (مفعلة) من غار الرجل في الشيء يغور فيه إذا دخل فيه، ومنه (غار الماء) و(غارت العين) إذا دخلت في الحدقة (٨)، ومنه (غور تهامة)، والغور ما انخفض من الأرض (٩).\n_________\n(١) هذا تأويل ابن عباس وقتادة كما عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٤، وجمع الزجاج في \"معاني القرآن\" ٢/ ٤٥٤ هذِه المعاني بقوله: هو المكان الذي يتحصن فيه.\n(٢) في (ت): وقال بعضهم.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ٥٩ عن عطاء أيضًا. وعزاه الماوردي في \"النكت والعيون\" ٢/ ٣٧٢، وأبو حيان في \"البحر المحيط\" ٥/ ٥٦ للسدي.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٤/ ٥٩ ولم ينسبه، وأبو حيان في \"البحر المحيط\" ٥/ ٥٦ منسوبًا لابن كيسان.\nقال الماوردي في \"النكت والعيون\" ٢/ ٣٧٢: ومعاني هذِه كلها متقاربة.\n(٥) قاله ابن عباس، كما عند الطبري في \"جامع البيان\" ١٠/ ١٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٤، والماوردي في \"النكت والعيون\" ٢/ ٣٧٣.\n(٦) انظر \"معالم التنزيل\" للبغوي ٤/ ٥٩.\n(٧) في \"معاني القرآن\" للأخفش ١/ ٣٥٩: وإنما قال (مغارات)، لأنها من (أغار)، فالمكان (مغار).\n(٨) \"جامع البيان\" للطبري ١٠/ ١٥٤، و\"لسان الميزان\" لابن منظور (غور).\n(٩) انظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٩٣، \"معجم البلدان\" =","vol":"13","page":409},{"text":"وقرأ عبد الرحمن بن عوف - ﵁ - (مُغارات) بضم الميم (١)، جعله (مُفعلًا) من (أغار يُغير) إذا أسرع، ومعناه موضع قرار، قال الشاعر (٢):\nفعدِّ طلابها وتعدّ عنها ... بحرف قد تغير إذا تبوع\n﴿أَوْ مُدَّخَلًا﴾ موضع دخول، وهو (مُفتعل) من ادَّخل يدَّخِل (٣).\nقال مجاهد: مُدّخلًا محرزًا (٤).\nوقال قتادة: سَرَبًا (٥).\nوقال الكلبي وابن زيد: نفقًا كنفق اليَربُوع (٦).\n_________\n= لياقوت ٤/ ٢٤٥.\n(١) \"مختصر في شواذ القرآن\" (ص ٥٨)، وفي \"المحتسب\" لابن جني ١/ ٢٩٥، \"البحر المحيط\" لأبي حيان ٥/ ٥٦ نسبها لسعد بن عبد الرحمن بن عوف.\n(٢) البيت لبشر بن أبي خازم في \"ديوانه\" (ص ١٣٢)، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (بوع)، و\"لسان العرب\" لابن منظور (غور).\n(٣) في الأصل: من ادْخل يُدْخل، وفي (ت): من دَخَل يدْخُل، وكلاهما خطأ، والتصويب من \"جامع البيان\" للطبري ١٠/ ١٥٤.\nقال ابن الجوزي في \"زاد المسير\" ٣/ ٤٥٣: وأصل مدَّخل: مدتخل، ولكن التاء تبدل بعد الدال دالًا؛ لأن التاء مهموسة، والدال مجهورة، والتاء والدال من مكان واحد، فكان الكلام من وجه واحد أخف.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٥٥، وذكره البغوي في \"معالم التنزيل\" ٤/ ٥٩.\n(٥) المصادر السابقة.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٤/ ٥٩، وأبو حيان في \"البحر المحيط\" ٥/ ٥٦.","vol":"13","page":410},{"text":"وقال الضحاك: مأوى يأوي (١) إليه.\nوقال الحسن: وجهًا يدخلونه على خلاف رسول الله - ﷺ - (٢).\nوقال ابن كيسان: دُخُلًا من أهل حربكم، لا ينالهم منكم ما يخافون من القتل (٣).\nوقرأ الحسن: أو مَدْخلًا مفتوحة الميم خفيفة الدال (٤) من دَخَل يَدْخُل.\nوقرأ مسلمة بن محارب (مُدخلًا) بضم الميم وتخفيف الدال (٥) من (أدخل يُدخل).\nوقرأ أُبيّ: (مُنْدخَلًا) (٦) مُنفَعَلًا من اندخل، كما قال (٧):\n_________\n(١) في (ت): يأوون.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٤/ ٥٩، وأبو حيان في \"البحر المحيط\" ٥/ ٥٦.\n(٣) حكى نحوه أبو حيان في \"البحر المحيط\" ٥/ ٥٦ ولم ينسبه.\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٨)، وعزاها ابن عطية في \"المحرر الوجيز\" ٣/ ٤٦، وأبو حيان في \"البحر المحيط\" ٥/ ٥٦ للحسن وابن أبي إسحاق ومسلمة بن محارب وابن محيصن ويعقوب وابن كثير بخلاف عنه.\n(٥) \"المحتسب\" لابن جني ١/ ٢٩٥، ونسبت في \"البحر المحيط\" لأبي حيان ٥/ ٥٦ لمحبوب عن الحسن.\n(٦) \"معاني القرآن\" للأخفش ١/ ٣٥٩، \"المحتسب\" لابن جني ١/ ٢٩٥.\nقال القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٦٣: وهو شاذ؛ لأن ثلاثيه غير متعدٍ عند سيبويه وأصحابه.\nوفي \"المحرر الوجيز\" لابن عطية ٣/ ٤٦: وقال أبو حاتم: قراءة أبي بن كعب (متدخّلا) بتاء مفتوحة.\n(٧) البيت للكميت وصدره: لا خطوتي تتعاطى غير موضعها .. =","vol":"13","page":411},{"text":"ولا يَدِي في حَمِيتِ السَّكْن (١) تَنْدَخِلُ\nوقرأ الأعرج بتشديد الدال والخاء مضمومة الميم (٢) جعله (مُتَفَعَّلًا) ثم أدغم (٣) التاء في الفاء (٤)، كالمزّمَل والمدّثر.\n﴿لَوَلَّوْا إِلَيْهِ﴾ لأدبروا إليه هربًا منكم، وفي حرف أُبَيّ (لوَّوْا (٥) وجوههم إليه) (٦).\nوقرأ الأشهب العُقيلي (لَوَالَوْا إليه) بألف من الموالاة (٧)؛ أي تابعوا وسارعوا.\nوروى معاوية بن نوفل (٨)، عن أبيه، عن جده -وكانت له صحبة-\n_________\n= وهو في \"ديوانه\" ٢/ ١٣، \"المنصف\" ١/ ٧٢، \"المحتسب\" لابن جني ١/ ٢٩٦، \"المحرر الوجيز\" لابن عطية ٣/ ٤٦، \"البحر المحيط\" لأبي حيان ٥/ ٥٦، \"لسان العرب\" لابن منظور (دخل).\n(١) في (ت): السمن، وهما روايتان للبيت.\n(٢) فتكون القراءة (مدّخّلا)، في \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٦٣، \"المحرر الوجيز\" لابن عطية ٣/ ٤٦، \"البحر المحيط\" لأبي حيان ٥/ ٥٦ منسوبة لقتادة وعيسى بن عمر والأعمش.\n(٣) في (ت): أدغمت.\n(٤) في الأصل: الخاء، وهو تحريف، والتصويب من (ت)، ويريد بالفاء هنا فاء المعل في الوزن، وهو هنا حرف الدال، وكذا هو في \"البحر المحيط\" لأبي حيان ٥/ ٥٦.\n(٥) في (ت): لولوا.\n(٦) في \"البحر المحيط\" لأبي حيان ٥/ ٥٧: (وعن أبي: لولوا وجوههم إليه).\n(٧) \"البحر المحيط\" لأبي حيان ٥/ ٥٧.\n(٨) في \"المحتسب\" لابن جني ١/ ٢٩٨: ما حكاه ابن أبي عبيدة بن معاوية بن قُرْمُل، =","vol":"13","page":412},{"text":"(لولوا إليه) خفيفة اللام لازمًا من التَّولِيَة (١)، يقال: ولي إليه بنفسه إذا انصرف، وولَى غيره إذا صرَفه. قال يعقوب: فحدثتُ به سعيد بن مسلم الباهلي فأنكره وتفكّر ثم قال: أظنه (لوألوا (٢) إليه) من المَوْئِل (٣).\n﴿وَهُمْ يَجْمَحُونَ﴾ يسرعون (٤) في إباء ونفور، وأنشد أبان بن تغلب (٥):\nسبُوحًا (٦) جموجًا وإحْضَارُها ... كمَعْمَعَةِ السَّعَفِ المُوقِد\n_________\n= عن أبيه، عن جده وكانت له صحبة، وفي \"البحر المحيط\" لأبي حيان ٥/ ٥٧ و\"الدر المصون\" للسمين الحلبي ٦/ ٧٠: رواها ابن أبي عبيدة بن معاوية بن نوفل، عن أبيه، عن جده وكانت له صحبة. ولم أهتد إليه.\n(١) \"المحتسب\" لابن جني ١/ ٢٩٨، \"البحر المحيط\" لأبي حيان ٥/ ٥٧، \"الدر المصون\" للسمين الحلبي ٦/ ٧٠.\n(٢) ضبطها في \"الدر المصون\" ٦/ ٧٠: لوألوا بهمزة مفتوحة بعد الواو من وَأَلَ؛ أي التجأ.\n(٣) في \"المحرر الوجيز\" لابن عطية ٣/ ٤٦: وأنكرها سعيد بن مسلم وقال: أظن لوألوا بمعنى للجؤوا.\n(٤) انظر \"غريب السجستاني\" (ص ٤٩٠)، \"غريب اليزيدي\" (ص ١٦٥).\n(٥) البيت لامرئ القيس في \"ديوانه\" (١٨٧)، كتاب \"العين\" للخليل بن أحمد ١/ ٥٩، \"جمهرة اللغة\" لابن دريد (١٣٢٩)، \"تهذيب اللغة\" للأزهري ١/ ١٢٣، \"أساس البلاغة\" للزمخشري (معمع) (ص ٥٩٩)، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٦٦، \"البحر المحيط\" لأبي حيان ٥/ ٣٧، \"الدر المصون\" للسمين الحلبي ٦/ ٧٠، \"لسان العرب\" لابن منظور (جمح) و(معع).\nويروى: جموحًا مروحًا ..\n(٦) في (ت): سموحًا.","vol":"13","page":413},{"text":"وقيل: إن الجماح (١) مشيٌ بين مَشيين (٢)، وهو مثل الطِّماح (٣)، وقال مهلهلٌ (٤):\nلَقَد جَمَحْتُ جمَاحًا في جنَابهم ... حتى رَأيتُ ذوي أَحْسَابهم خَمَدوا\nوقرأ الأعمش: (وهم يجمزون) (٥)، أي يسرعون ويشدُّون (٦)\n\n<span data-type=\"title\" id=toc-1665>٥٨ </span>- قوله تعالى: ﴿وَمِنْهُمْ﴾\nيعني: ومن المنافقين ﴿مَنْ يَلْمِزُكَ فِي الصَّدَقَاتِ﴾.\n_________\n(١) في (ت): الجموح.\n(٢) قاله الطبري في \"جامع البيان\" ١٤/ ٢٩٨، وقال محققه: هذا نصٌّ نادر لا تجده في كتب اللغة.\n(٣) انظر \"لسان العرب\" لابن منظور (جمح).\n(٤) هو عدي بن ربيعة التغلبي، أحد شعراء الجاهلية في ربيعة، قال ابن سلام: وإنما سمي مهلهلًا؛ لهلهة شعره كلهلهة الثوب، وهو اضطرابه واختلافه.\nانظر \"طبقات الشعراء\" لابن سلام الجمحي (ص ١٣).\nوالبيت في \"جامع البيان\" للطبري ١٠/ ١٥٤، \"المحرر الوجيز\" لابن عطية ٣/ ٤٦، \"البحر المحيط\" لأبي حيان ٥/ ٣٧ منسوبًا إلى مهلهل، وبغير نسبة في \"الدر المصون\" للسمين الحلبي ٦/ ٧٠.\nوجاء في \"البحر\" (جمدوا) وفي \"الدر\" (جهزوا) بدل (خمدوا).\n(٥) عزاها ابن جني في \"المحتسب\" ١/ ٢٩٦ وأبو حيان في \"البحر المحيط\" ٥/ ٥٧ لأنس بن مالك، وعنه الأعمش.\n(٦) انظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٩٤، \"لسان العرب\" لابن منظور (جمز).","vol":"13","page":414},{"text":"[١٤٤٦] أنا عبد الله بن حامد بن محمَّد (١)، أنا أحمد (٢) بن محمَّد ابن الحسن (٣)، نا محمَّد بن يحيى (٤)، قال: نا عبد الرزاق (٥)، قال: أنا معمر (٦)، عن الزهريّ (٧)، عن أبي سلمة بن عبد الرحمن (٨)، عن أبي سعيد الخدري (٩) - ﵁ - قال: بينا رسول الله - ﷺ - يقسم قسمًا -قال ابن عباس ﵄: كانت غنائم هوازن (١٠) يوم حنين -إذ جاءه ابن ذي الخويصرة التميمي، وهو حُرقوص بن زهير (١١) أصل\n_________\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) في (ت): محمَّد.\n(٣) ابن الشرقي، ثقة، مأمون.\n(٤) الذهلي، ثقة، حافظ، جليل.\n(٥) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٦) معمر بن راشد الأزدي، ثقة ثبت فاضل.\n(٧) ابن شهاب الزهريّ، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٨) ثقة، مكثر.\n(٩) صحابي، مشهور.\n(١٠) هوازن: شعب كبير من قيس وهم بنو هوازن بن منصور بن عكرمة بن خصفة بن قيس عيلان بن مضر بن نزار بن معد بن عدنان، ويرجع في هوازن قبائل كثيرة أهمها: بنو عامر بن صعصعة، وثقيف، وبنو سعد، وبنو جشم، وبنو مضر.\n\"جمهرة النسب\" للكلبي (ص ٣١٢)، \"جمهرة أنساب العرب\" لابن حزم (ص ٢٦٠، ٢٦٤).\n(١١) اختلفت الروايات في تعيين هذا القائل، ففي بعضها (رجل)، وفي بعضها (رجل من بني تميم)، وفي بعضها أنه (ذو الخويصرة التميمي)، وفي البعض (ابن ذي الخويصة التميمي)، وفي أخرى عبد الله بن ذي الخويصرة)، وقد اتفقت جميعها بأنه تميمي. =","vol":"13","page":415},{"text":"الخوارج، فقال: اعدل يا رسول الله، فقال: \"ويلك! ومن يعدل إذا لم أعدل؟ ! \" فقال عمر بن الخطاب: يا رسول الله ائذن لي فأضرب عنقه، فقال النبي - ﷺ -: \"دعه فإن له أصحابًا يحتقر أحدكم صلاته مع صلاته، وصيامه مع صيامِه، يمرقون من الدين (١) كما يمرق السهم من الرميّة (٢)، فينظر في قُذذه (٣) فلا يوجد فيه شيء، ثم ينظر في نَضِيّه (٤) فلا يوجد فيه شيء، ثم ينظر في رِصَافِه (٥) فلا يوجد فيه شيء، ثم ينظر في نَصْله (٦)\n_________\n= ولم ترد تسميته بأنه حرقوص بن زهير إلا في رواية الثعلبي هذِه، وقد ذكرها الحافظ في \"فتح الباري\" ١٢/ ٢٩٢ ثم قال: وما أدري من الذي قال هو حرقوص الخ، وقد اعتمد على ذلك ابن الأثير في الصحابة فترجم لذي الخويصرة في الصحابة.\n(١) أي يجوزونه ويخرقونه ويتعدونه؛ كما يخرق السهم الشيء المرمي به ويخرج منه. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٢٠.\n(٢) الرميّة: هي الصيد الذي ترميه فتقصده، وينفذ فيها سهمك. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٦٨.\n(٣) قُذَذه: القذذ ريش السهم، واحدتها قُذّة. \"النهاية في غريب الحديث والأثر\" لابن\nالأثير ٤/ ٢٨.\n(٤) نضِيّه: النضي: نصل السهم، وقيل: هو السهم قبل أن يُنْحَت إذا كان قِدحا، وهو أولى؛ لأنه قد جاء في الحديث ذكر النصل بعد النضي، وقيل: هو من السهم ما بين الريش والنصل. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٧٣، \"لسان العرب\" لابن منظور (نضي).\n(٥) الرِّصاف: عَقَب يُلوى على مدخل النصل في السهم. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٢٧.\n(٦) النصل: حديدة السهم والرمح، وهو حديدة السيف ما لم يكن لها مقبض. \"لسان العرب\" لابن منظور (نصل).","vol":"13","page":416},{"text":"فلا يوجد فيه شيء، قد سبق الفَرْثُ والدّم، آيتهم (١) رجل أسود في إحدى يديه أو قال إحدى ثدييه (٢) مثل ثدي المرأة، أو مثل البَضْعَة تَدَرْدَر (٣)، يخرجون على فترة من الناس\" (٤).\n_________\n(١) في الأصل: أتاهم، وهو تحريف، والتصويب من (ت).\n(٢) في الأصل: يديه في الموضعين، وفي (ت): ثدييه فيهما، ولعل الصواب ما أثبت. قال الحافظ في \"الفتح\" ١٢/ ٢٩٤: كذا للأكثر بالتثنية فيهما مع الشك هل هي تثنية يد أو ثدي.\n(٣) البَضْعَة: القطعة من اللحم، وتُدَرْدَر: أي ترجرج، تجيء وتذهب، وأصلها تتدردر، فحذف إحدى التائين تخفيفًا. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٣٣، ٢/ ١١٢، \"لسان العرب\" لابن منظور (درر).\n(٤) [١٤٤٦] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ٣/ ٤٤٨ وعزاه للبخاري والنسائي وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوأخرجه من طريق المصنف الواحدي في \"أسباب النزول\" (ص ٢٥٣)، وابن الأثير في \"أسد الغابة\" ٢/ ١٧٢.\nوأخرجه عبد الرزاق في \"المصنف\" ١٠/ ١٤٦، وأحمد في \"المسند\" ٣/ ٥٦ (١١٥٣٦)، والبخاري في استتابة المرتدين، باب من ترك قتال الخوارج (٦٩٣٣)، والعدني في \"الإيمان\" (ص ١٣٧)، وابن أبي عاصم في \"السنة\" ٢/ ٤٣٧، وابن جرير في \"جامع البيان\" ١٤/ ٣٠٢ (١٦٨١٧)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٥ جميعهم من طريق معمر، عن الزهريّ .. بنحوه. وأخرجه البخاري في المناقب، باب علامات النبوة والإِسلام (٣٦١٠)، ومسلم في الزكاة، باب ذكر الخوارج وصفاتهم (١٠٦٤) من طريق الزهريّ .. به.\nوأخرجه أحمد في \"المسند\" ٣/ ٦٥ (١١٦٢١)، والبخاري في الأدب، باب ما جاء في قول الرجل ويلك (٦١٦٣)، والخطابي في \"غريب الحديث\" ١/ ٣٧٧، =","vol":"13","page":417},{"text":"وفي غير هذا الحديث: فإذا خرجوا فاقتلوهم، ثم إذا خرجوا فاقتلوهم، ثم إذا خرجوا فاقتلوهم تنجون. فنزلت ﴿وَمِنْهُمْ مَنْ يَلْمِزُكَ فِي الصَّدَقَاتِ﴾ الآية كلها.\nقال أبو سعيد - ﵁ -: فأشهد أني سمعت هذا من رسول الله - ﷺ -، وأشهد أن عليًا - ﵁ - حين قتلهم وأنا معه؛ جيء بالرجل على النعت الذي نعت رسول الله - ﷺ - (١).\nوقال الكلبي: نزلت في المؤلفة قلوبهم، وهم المنافقون، قال رجل منهم يقال له أبو الجَوَّاظ: لم تقسم بالسوية، فأنزل الله تعالى ﴿وَمِنْهُمْ مَنْ يَلْمِزُكَ فِي الصَّدَقَاتِ﴾ (٢)، أي يعيبك (٣) في أمرها ويطعن عليك فيها، يقال: لَمَزَه وهَمَزَه؛ إذا عابه، ورجل همزة لمزة.\nقال رؤبة (٤):\n_________\n= والآجري في \"الشريعة\" ١/ ٣٣٣ كلهم من طريق الأوزاعي، عن الزهريّ .. بنحوه.\n(١) قول أبي سعيد هذا من تتمة حديثه المتقدم.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ٢٥٣)، والبغوي في \"معالم التنزيل\" ٤/ ٦٠، والخازن في \"لباب التأويل\" ٢/ ٢٣٦.\n(٣) انظر \"غريب الحديث\" لابن قتيبة (ص ١٨٨)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧٤٧)، \"لسان العرب\" لابن منظور (لمز) ونقل السجستاني في \"غريبه\" (ص ٤٧٨) عن بعضهم التفريق بين الهمز واللمز بقوله: وقيل: اللمز الغمز في الوجه بكلام خفي، والهمز في القفا.\n(٤) البيت في \"ديوانه\" (٦٤) من رجزه في أبان بن الوليد البجلي، واستشهد به الطبري في \"جامع البيان\" ١٠/ ١٥٥، وابن عطية في \"المحرر الوجيز\" ٣/ ٤٧، وأبو حيان في \"البحر المحيط\" ٥/ ٣٨، والسمين الحلبى في \"الدر المصون\" ٦/ ٧١ على اختلاف في روايته.","vol":"13","page":418},{"text":"قاربتُ بين عَنَقي وجَمْزي ... في ظِلِّ عِضْوي بَاطِلي ولَمْزي\nوقال آخر (١):\nإذا لقيتكَ عَن شَحْطٍ تُكَاشِرُني ... وإن تغيبتَ كنتَ الهامِزَ اللُّمزه\nوقال مجاهد: يلمزك أي يروزك (٢)، يعني يختبرك.\nوقال عطاء: يغتابك.\nوقرأ الحسن والأعرج وأبو رجاء وسلّام ويعقوب (يلمُزُك) بضم الميم (٣).\n_________\n(١) البيت لزياد بن الأعجم في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٣، \"الجمهرة\" لابن دريد ٣/ ١٨، \"جامع البيان\" للطبري ١٠/ ١٥٦، \"معاني القرآن\" للزجاج ٢/ ٤٥٥، \"الحجة\" للفارسي ٤/ ١٩٦، \"معجم مقاييس اللغة\" لابن فارس ٦/ ٦٦، \"المحرر الوجيز\" لابن عطية ٣/ ٤٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٤٦) ويروى في بعضها:\nتدلي بودٍ إذا لاقيتني كذبا ... وإن أغيّب فأنت الهامز اللمزه\n(٢) \"تفسير مجاهد\" ١/ ٢٨٢.\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ١٥٦ من طريق ابن أبي نجيح، عن مجاهد .. به.\nوذكره الماوردي في \"النكت والعيون\" ٢/ ٣٧٤، والبغوي في \"معالم التنزيل\" ٤/ ٦٠.\n(٣) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٠، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٩٥)، \"الدر المصون\" للسمين الحلبي ٦/ ٧١ وقال: وهما لغتان في المضارع.","vol":"13","page":419},{"text":"وروي عن ابن كثير (يُلْمِزُكَ) بضم الياء (١) من ألمز يُلمِز.\nوقرأ الأعمش: (يُلْمِّزُك) بضم الياء وتشديد الميم (٢)، وعن يعضهم (يلامزك) (٣)، وقرأ (٤) الباقون ﴿يَلْمِزُكَ﴾ بكسر الميم خفيفة.\n﴿فَإِنْ أُعْطُوا مِنْهَا رَضُوا وَإِنْ لَمْ يُعْطَوْا مِنْهَا إِذَا هُمْ يَسْخَطُونَ﴾ وقرأ إياد (٥) بن لقيط (إذا هم ساخطون) (٦).\nقال ابن زيد: هم المنافقون، قالوا: والله ما يعيطها محمَّد إلا من أحب ولا يؤثر بها إلا هواه (٧).\n_________\n(١) ذكرها غير منسوبة العكبري في \"إعراب القراءات الشواذ\" ١/ ٦٢٣ والزمخشري في \"الكشاف\" ٢/ ١٥٨، وعزاها في \"الدر المصون\" للسمين الحلبى ٦/ ٧١ للأعمش.\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٨)، \"شواذ القراءة\" للكرماني (ل ١٠٢/ أ)، \"البحر المحيط\" لأبي حيان ٥/ ٥٧.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٨)، وهي رواية حماد بن سلمة عن ابن كثير كما في \"شواذ القراءة\" للكرماني (ل ١٠٢/ أ)، \"الحجة\" للفارسي ٤/ ١٩٦.\n(٤) من (ت).\n(٥) في الأصل: أبان، وهو تصحيف، والتصويب من هامش الأصل و(ت).\n(٦) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٤٨ وعزاه لأبي الشيخ.\nوقد أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٦ من طريق سهل بن عثمان، عن عيسى بن راشد قال: سمعت زياد بن لقيط يقرأ وإن لم يعطوا منها إذا هم ساخطون قلت لسهل: لعله إياد بن لقيط؟ فأبى أن يدع قوله: زياد.\nتنبيه: وقع في مطبوعة \"تفسير ابن أبي حاتم\" في الآية: يسخطون، وهو خطأ بلا شك.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٥٧ من طريق ابن وهب، وابن أبي حاتم =","vol":"13","page":420},{"text":"<span data-type=\"title\" id=toc-1666>٥٩ </span>- قوله تعالى: ﴿وَلَوْ أَنَّهُمْ رَضُوا مَا آتَاهُمُ اللَّهُ وَرَسُولُهُ وَقَالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَرَسُولُهُ إِنَّا إِلَى اللَّهِ رَاغِبُونَ﴾\nفي أن يوسع علينا من فضله فيغنينا عن الصدقة وغيرها من أموال الناس (١).\nقال ابن عباس - ﵄ -: إنا إلى الله راغبون فيما يعطينا من الثواب ويصرف عنا من العقاب.\nثم بيّن أهل سهمان الصدقات\n* * *\n_________\n= في \"تفسير القرآن العظيم\" ٦/ ١٨١٧ من طريق أصبغ بن الفرج، كلاهما عن ابن زيد .. بنحوه.\n(١) \"جامع البيان\" للطبري ١٠/ ١٥٧.","vol":"13","page":421},{"text":"<span data-type=\"title\" id=toc-1667>٦٠ </span>- فقال ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ﴾\nلا للمنافقين.\nواختلف العلماء في صفة الفقير والمسكين.\nفقال ابن عباس، والحسن، وجابر بن زيد، والزهري، ومجاهد، وابن زيد: الفقير المتعفف عن المسألة، والمسكين المحتاج المسائل (١).\nوقال الضحاك وإبراهيم النخعي: الفقراء فقراء المهاجرين، والمسكين (٢) من لم يهاجر من المسلمين المحتاجين (٣).\n_________\n(١) انظر أقوالهم مسندة في \"المصنف\" لابن أبي شيبة ٤/ ٣٢٤، \"جامع البيان\" للطبري ١٠/ ١٥٨، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٨١٩ - ١٨٢٠. وذكرها وما بعدها الماوردي في \"النكت والعيون\" ٢/ ٣٧٤ - ٣٧٥، والبغوي في \"معالم التنزيل\" ٤/ ٦١، وابن الجوزي في \"زاد المسير\" ٣/ ٤٥٥ - ٤٥٦، والسيوطي في \"الدر المنثور\" ٣/ ٤٤٩ - ٤٥٠.\nواختار هذا القول الطبري ١٠/ ١٥٩، وابن عطية في \"المحرر الوجيز\" ٣/ ٤٨.\n(٢) في (ت): والمساكين.\n(٣) أثر الضحاك ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥٠ وعزاه لابن أبي شيبة.\nوقد أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٢٣٤ (١٠٦٨٧)، والطبري في \"جامع البيان\" ١٠/ ١٥٩، والنحاس في \"معاني القرآن\" ٣/ ٢٢١ من طريق جرير بن حازم، عن علي بن الحكم، عنه .. به.\nوأشار إليه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٩ بعد ما أسند قول النخعي حيث قال: وروي عن الضحاك أنه قال: المهاجرين.\nوأثر النخعي أخرجه الطبري في \"جامع البيان\" ١٠/ ١٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٨ من طريق منصور، عن إبراهيم .. به.","vol":"13","page":422},{"text":"وقال قتادة: الفقير الزمن المحتاج، والمسكين الصحيح المحتاج (١).\nوروى ابن عُلَيّة (٢)، عن ابن عونٍ (٣)، عن ابن سيرين (٤)، عن عمر ابن الخطاب - ﵁ - قال: ليس الفقير الذي لا مال له؛ ولكن الفقير الأخْلَقُ الكَسْبِ. قال ابن عُلَية: الأخلق المحُارَف عندنا (٥).\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٤٩ وعزاه لعبد الرزاق وابن المنذر وابن أبي حاتم والنحاس وأبي الشيخ.\nوقد أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٧٨، والطبري في \"جامع البيان\" ١٠/ ١٥٨ من طريق معمر، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٩ من طريق أبي عوانة، كلاهما عن قتادة .. به وذكره النحاس في \"معاني القرآن\" ٣/ ٢٢٠.\n(٢) إسماعيل بن إبراهيم بن مقسم، ثقة، حافظ.\n(٣) عبد الله بن عون، ثقة، ثبت، فاضل.\n(٤) محمَّد بن سيرين، ثقة، ثبت، كبير القدر.\n(٥) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٠/ ١٥٩ من طريق يعقوب بن إبراهيم، عن ابن عليه .. به.\nوأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٨٠، والطبري في \"جامع البيان\" ١٠/ ١٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٨ من طريق أيوب، عن ابن سيرين .. بنحوه. وذكره ابن كثير ٧/ ٢١٩.\nوفسّره ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٢/ ٧١ بقوله: أراد أن الفقر الأكبر إنما هو فقر الآخرة، وأن فقر الدنيا أهون الفقرين .. وقال محمود شاكر: أراد عمر: أن الفقير هو الذي لم يقدم لآخرته شيئًا يثاب عليه.","vol":"13","page":423},{"text":"وقال عكرمة: الفقراء فقراء المسلمين، والمساكين من أهل الكتاب (١).\nوقال أبو بكر العَبْسي (٢): رأى عمر بن الخطاب - ﵁ - مكفوفًا مطروحًا على باب المدينة، فقال له عمر - ﵁ -: مالك؟ ! قال: اسْتَكْرُوني في هذِه الجزية، حتى إذا (٣) كُفّ بصري، تركوني فليس لي (٤) أحد يعودُ عليَّ بشيء، فقال عمر - ﵁ -: ما أُنْصِفتَ إذًا، فأمر له بقوته وما يصلحه، ثم قال: هذا من الذين قال الله تعالى: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ﴾ هم زَمْنَى (٥) أهل الكتاب (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٥٩ من طريق عمر بن نافع، عن عكرمة به.\n(٢) ذكره البخاري في الكنى من \"التاريخ الكبير\" ٨/ ١٣ وقال: روى عنه عمر بن نافع ولم يزد عليه، ومثله في \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٤١، \"تهذيب التهذيب\" ١٢/ ٤٤.\n(٣) من (ت).\n(٤) من (ت).\n(٥) زمنى: جمع زَمِن، وهو الرجل الذي به عاهة. \"لسان العرب\" لابن منظور (زمن).\n(٦) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٤٩ وعزاه لابن أبي شيبة، وسعيد بن منصور وابن أبي حاتم.\nوقد أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٢٨٨ (١٠٤٩٨)، وسعيد بن منصور في \"السنن\" ٥/ ٢٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٧ من طريق أبي معاوية، عن عمر بن نافع، عن أبي بكر العبسي مختصرًا عند ابن أبي شيبة وسعيد بن منصور، وبزيادة القصة عند ابن أبي حاتم.\nوذكر نحوه القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٧١، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٢١ وقال: وهذا قول غريب جدًّا، على تقدير صحة الإسناد.","vol":"13","page":424},{"text":"وقال ابن عباس ﵄: المساكين هم الطوافون، والفقراء فقراء المسلمين (١).\n[١٤٤٧] وأخبرنا عبد الله بن حامد (٢)، قال: أنا محمد بن جعفر (٣)، نا أحمد بن عبد الله (٤) بن يزيد المؤدب (٥)، نا عبد الرزاق (٦)، أخبرنا (٧) معمر (٨)، عن همام بن منبه (٩)، عن أبي هريرة - ﵁ -، قال: قال رسول الله - ﷺ -: \"ليس المسكين هذا الطوّاف الذي يطوف على الناس تَرُدُّه اللقمة واللقمتان، والتمرة والتمرتان، إنما المسكين الذي لا يجد غِنى يُغنيه، ويستحي أن\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٤٩ وعزاه لابن المنذر والنحاس.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨١٨ من طريق علي بن أبي طلحة، عن ابن عباس .. بنحوه.\nوذكره النحاس في \"معاني القرآن\" ٣/ ٢٢١.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) أبو بكر المطيري، ثقة مأمون.\n(٤) في جميع النسخ: عبيد الله، وهو تحريف، والتصويب من مصادر الترجمة.\n(٥) أحمد بن عبد الله بن يزيد الهُشَيمي، المؤدب أبو جعفر، قال ابن عدي: كان بسامراء يضع الحديث. مات سنة (٢٧١ هـ).\nانظر: \"الكامل\" لابن عدي ١/ ١٩٢، \"تاريخ بغداد\" ٤/ ٢١٨، \"ميزان الاعتدال\" ١/ ١٠٩.\n(٦) ابن همام الصنعاني، ثقة، حافظ، عمي في آخر عمره فتغير.\n(٧) في (ت): حدثنا.\n(٨) ابن راشد الصنعاني، ثقة، ثبت، فاضل.\n(٩) ثقة.","vol":"13","page":425},{"text":"يسأل الناس، ولا يُفطَنُ له فيُتَصدّق عليه\" (١).\nوقال الفراء: الفقراء أهل الصفّة، لم يكن لهم عشائر ولا مال، كانوا يلتمسون الفضل، ثم يأوون إلى مسجد رسول الله - ﷺ -، والمساكين الطوافون على الأبواب (٢).\nوقال عبيد الله بن الحسن (٣): المسكين الذي يخشع ويستكين وإن لم يسأل، والفقير الذي يتحمّل ويقبل الشيء سرًّا ولا يخشع.\nوقال القتيبي: الفقير الذي له البلغة من العيش، والمسكين الذي لا\n_________\n(١) [١٤٤٧] الحكم على الإسناد.\nإسناده ضعيف جدا لحال عبد الله المؤدب، والحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٢/ ٣١٦ (٨١٨١٧)، والبيهقي في \"السنن الكبرى\" ٧/ ١١، والبغوي في \"شرح السنة\" ٦/ ٨٧ من طريق أحمد بن يوسف السلمي، عن عبد الرزاق .. به. وهو في \"صحيفه همام\" (ص ٤٨).\nوللحديث طرق كثيرة عن أبي هريرة - ﵁ -، منها ما أخرجه مالك في \"الموطأ\" ٢/ ٩٢٣ ومن طريقه البخاري في الزكاة، باب قوله تعالى ﴿لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾ (١٤٧٦) والنسائي في \"السنن الكبرى\" في الزكاة، باب تفسير المسكين (٢٣٥٣) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٣٩ والبيهقي في \"السنن الكبرى\" ٧/ ١١ والبغوي في \"شرح السنة\" ٦/ ٨٧ من طريق أبي الزناد، عن الأعرج، عن أبي هريرة .. به.\nوأخرجه أحمد في \"المسند\" ٢/ ٣٩٣ (٩١١١)، وأبو داود في الزكاة، باب من يعطى من الصدقة (١٦٣١)، وابن خزيمة في \"صحيحه\" ٤/ ٦٦ من طريق الأعمش، عن أبي صالح، عن أبي هريرة .. بنحوه.\n(٢) \"معاني القرآن\" للفراء ١/ ٤٤٣ وزاد في آخره: يلتمسون الفضل بالنهار.\n(٣) في (ت): عبد الله بن الحسن.","vol":"13","page":426},{"text":"شيء له (١)، واحتج بقول الشاعر (٢):\nأمَّا الفَقِيرُ الذي كَانتْ حَلوبَته ... وَفْقَ العيال فلم يُترك له سَبَد\nفجعل له حلوبة وجعلها وفقًا لعياله؛ أي قوتًا لا فضل فيه، يدل\nعليه ما روى عبد الرحمن بن أبزى - ﵁ - قال: كان ناس من المهاجرين، لأحدهم الدار، والزوجة، والعبد، والناقة يحج عليها ويغزو، فنسبهم الله إلى أنهم فقراء وجعل لهم سهمًا من الزكاة (٣).\nوقال محمد بن مسلمة: الفقير الذي له المسكن يسكنه والخادم الذي هو أسفل من ذلك (٤)، والمسكين الذي لا ملك له (٥).\n_________\n(١) لم أجده في المطبوع من مصنفاته، وقد نقله عنه البغوي في \"معالم التنزيل\" ٤/ ٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٦٨ - ١٦٩، وأبو حيان في \"البحر المحيط\" ٥/ ٥٨.\n(٢) البيت للراعي النميري في \"ديوانه\" (٦٤)، \"جمهرة اللغة\" لابن دريد (٨٥٦)، \"تهذيب اللغة\" للأزهري ٩/ ١١٤، ٣٤٢، \"مجمل اللغة\" لابن فارس ٤/ ١٥٩، \"إصلاح المنطق\" لابن السكيت (٣٢٦)، \"معجم مقاييس اللغة\" لابن فارس ٤/ ٤٤٤، \"المخصص\" لابن سيده ١١/ ٢٨٥، \"معاني القرآن\" للنحاس ٣/ ٢٢٢، \"المحرر الوجيز\" لابن عطية ٣/ ٤٨، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٦٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٥٩ من طريق جعفر، عن سعيد بن جبير وسعيد بن عبد الرحمن بن أبزى .. به.\nوكذا عند ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٢٠: سعيد بن عبد الرحمن بن أبزى.\n(٤) في \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٧١: إلى من هو أسفل من ذلك.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٤/ ٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٧١.","vol":"13","page":427},{"text":"قال (١): وكل محتاج إلى شيء فهو مفتقر إليه وإن كان غنيًا عن غيره، قال الله تعالى: ﴿يَاأَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ﴾ (٢) والمسكين المحتاج إلى كل شيء، ألم (٣) تر كيف حضَّ الله (٤) على إطعامه، وجعل الكفّارات من الأطعمة له، ولا فاقة أعظم من الحاجة إلى سدِّ الجَوعَة، وأما قوله تعالى: ﴿أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ﴾ (٥) فإن تسميتهم ها هنا مساكين على جهة الرحمة والاستضعاف، لا لِمِلْكِهم السفينة؛ كما يقالُ لمن امتُحِن بنكبة، أو دُفِع إلى بَلِيَّة: مسكين.\nوفي الحديث: \"مساكين أهل النار\" (٦).\nوقال الشاعر (٧):\n_________\n(١) في (ت): قالوا.\n(٢) فاطر: ١٥.\n(٣) في (ت): ألا.\n(٤) من (ت).\n(٥) الكهف: ٧٩.\n(٦) لم أجده في شيء من مصنفات الحديث التي وقفت عليها.\nلكن أخرج الطبري في \"جامع البيان\"٢٢/ ١٤٠ في تفسير سورة فاطر، من طريق أبي هلال الراسبي، عن قتادة، عن أبي السوداء قال: مساكين أهل النار، لا يموتون، لو ماتوا لاستراحوا.\nوأبو السوداء لم أتبينه هل هو الحجازي الراوي عن ابن عمر، أم هو النهدي عمرو ابن عمران، وعلى كلّ فكلاهما من طبقة التابعين، وفي تسمية رواية التابعي الموقوفة عليه حديث تجوز والله أعلم.\n(٧) من (ت). =","vol":"13","page":428},{"text":"مساكين أهلُ الحُبّ حَتى قُبُورُهُم ... عَليها تُراب الذلّ بين المقَابر\n﴿وَالْعَامِلِينَ عَلَيْهَا﴾؛ يعني سعاتها وجباتها، الذين يتولون قبضها من أهلها، ووضعها في حقّها، ويعملون عليها، يُعطون ذلك بالسّعَاية؛ أغنياء كانوا أو فقراء (١). واختلفوا في قدر ما يُعطَون:\nفقال الضحاك: يُعطَون الثُّمُن من الصدقة (٢).\nوقال مجاهد: يأكل العُمَّال من السهم الثامن (٣).\nوقال عبد الله بن عمرو بن العاص - ﵁ -: يعطون على قدر أعمالهم (٤).\nوهو قول الشافعي وأبي ثور، قالا: يعطون بقدر أجور أمثالهم، وإن كان أكثر من الثُّمنُ (٥)، يدل عليه قول عبد الرحمن بن زيد\n_________\n= والبيت لم أجد من ذكره سوى القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٧٠.\n(١) انظر \"جامع البيان\" للطبري ١٠/ ١٦٠، \"معالم التنزيل\" للبغوي ٤/ ٦٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٠ من طريق جويبر، عنه .. به.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦١ من طريق ابن أبي نجيح، عن مجاهد، به.\n(٤) في (ت) وبقية المصادر: عمالتهم.\nذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥٣ وعزاه لأبي الشيخ. وفيه عبد الله بن عمر وهو خطأ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦١ من طريق عطاء بن زهير، عن أبيه، عن عبد الله بن عمرو .. بنحوه وفيه قِصّة.\nوذكره ابن عبد البر في \"التمهيد\" ١٧/ ٣٨٥.\n(٥) انظر \"الأم\" للشافعي ٢/ ٧٥، \"المهذب\" للشيرازي ١/ ٥٦٣، وهو قول أحمد كما في \"المغني\" لابن قدامة ٤/ ١٠٧.","vol":"13","page":429},{"text":"قال: لم يكن عمر ولا أولئك يعطون العامل الثمن، إنما كانوا يفرضون له بقدر عمله (١).\nوقال مالك وأهل العراق: إنما ذلك إلى الإمام واجتهاده؛ يعطيهم الإمام قدر ما يرى (٢).\n﴿وَالْمُؤَلَّفَةِ قُلُوبُهُمْ﴾ قال قتادة: هم (٣) ناس من الأعراب وغيرهم كان نبي الله - ﷺ - يعطيهم يتألفهم بالعطية كيما يؤمنوا (٤).\nوقال معقل بن عبيد الله: سألت الزهري عن المؤلفة قلوبهم، فقال: من أسلم من يهودي أو نصراني، قلت: وإن كان غنيًا؟ قال: وإن كان غنيًّا (٥).\nوقال ابن عباس - ﵄ -: هم قوم أسلموا، كانوا يأتون رسول الله - ﷺ -\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦١ من طريق ابن وهب، عن ابن زيد .. به.\n(٢) انظر \"المبسوط\" للسرخسي ٣/ ٩، \"بدائع الصنائع\" للكاساني ٢/ ٤٤، \"التمهيد\" لابن عبد البر ١٧/ ٣٨٥.\n(٣) من (ت).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٢ من طريق سعيد بن أبي عروبة، عن قتادة، به.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٣ من طريق أبو أحمد الزبيري، عن معقل .. به. ولفظ ابن أبي حاتم: وإن كان موسرًا.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٧٨، وأبو حيان في \"البحر المحيط\" ٥/ ٦٠.","vol":"13","page":430},{"text":"فيُرضِخ لهم من الصدقات شيئًا (١)، فإذا أعطاهم (٢) من الصدقة فأصابوا منها خيرًا، قالوا: هذا دين صالح! وإن كان غير ذلك، عابوه وتركوه (٣).\nوقال ابن كيسان: هم قوم من أهل الحرب، كان النبي - ﷺ - يتألفهم بالصدقات لِيَكُفّوا عن حَرْبِه.\nوقال الكلبي ويحيى بن أبي كثير (٤) وغيرهما (٥): هم ذوو الشرف من الأحياء (٦)، كان رسول الله - ﷺ - يعطيهم ليجبر به إسلام قومهم، وهم الذين قسم بينهم يوم حنين الإبل، وهم: من بني مخزوم: الحارث بن\n_________\n(١) من (ت).\n(٢) في (ت): أعطوا.\n(٣) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥٠ وعزاه لابن جرير وابن مردويه.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦١ من طريق عطية العوفي، عن ابن عباس، به.\n(٤) في الأصل: يحيى بن كثير، وهو خطأ، والتصويب من (ت) ومصادر التخريج، ولعل سبب الوهم أن يحيى بن كثير هو أبو النضر صاحب البصري من تلاميذ محمد بن السائب الكلبي.\nويحيى بن أبي كثير هو الإمام أبو نصر اليمامي الطائي مولاهم، أحد الأعلام، عن جابر وأنس مرسلًا وأبي سلمة، وعنه: هشام الدستوائي وهمام، قال أيوب: ما بقي على وجه الأرض مثل يحيى بن أبي كثير، قلت: كان من العباد العلماء الأثبات. مات سنة تسع وعشرين ومائة. ع.\n\"الكاشف\" للذهبي ٣/ ٢٦٦، \"التاريخ الكبير\" للبخاري ٨/ ٣٠١، \"تهذيب الكمال\" للمزي ٣١/ ٥٠٤، \"تقريب التهذيب\" لابن حجر (٧٦٨٢).\n(٥) من (ت).\n(٦) في (ت): الأحبار.","vol":"13","page":431},{"text":"هشام وعبد الرحمن بن يربوع، ومن بني أمية: أبو سفيان بن حرب، ومن بني جُمح: صفوان بن أمية، ومن بني عامر بن لؤي: سهيل بن عمرو وحويطب بن عبد العزى، ومن بني أسد بن عبد العزى: حكيم بن حزام، ومن بني هاشم: أبو سفيان بن الحارث (١) بن عبد المطلب، ومن بني فزازة: عيينة بن حصن بن (٢) حذيفة بن بدر، ومن بني تميم: الأقرع بن حابس، ومن بني نضر: مالك بن عوف بن مالك، ومن بني سُليم: العباس بن مرداس، ومن بني ثقيف: العلاء بن جارية (٣)، أعطى النبي - ﷺ - كل رجل منهم مائة ناقة؛ إلا عبد الرحمن بن يربوع وحويطب بن عبد العزى وعباس بن مرداس؛ فإنه أعطي كل واحد منهم خمسين ناقة (٤)، فقال العباس بن مرداس في ذلك للنبي - ﷺ -\n_________\n(١) في الأصل: حارث، والمثبت من (ت).\n(٢) في (ت): (و).\n(٣) في الأصل و(ت): حارثة، وهو تصحيف، والتصويب من مصادر الترجمة.\nوهو العلاء بن جارية الثقفي، حليف بني زهرة، ذكر ابن إسحاق في المغازي أنه ممن أعطاه النبي - ﷺ - من غنائم حنين مائة من الإبل. \"الإصابة\" ٧/ ٣٨.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٨١ - ٢٨٢، والطبري في \"جامع البيان\" ١٠/ ١٦١ - ١٦٢ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٢ من طريق معمر، عن يحيى بن أبي كثير .. بنحوه.\nوأصل القصة في إعطاء هؤلاء النفر من غنائم حنين مخرّج عند مسلم في الزكاة باب إعطاء المؤلفة قلوبهم على الإسلام (١٠٦٠)، والحميدي في \"المسند\" ١/ ٢٠٠، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ١٥٨، والبيهقي في \"السنن الكبرى\" ٧/ ١٧ وفي \"دلائل النبوة\" ٥/ ١٧٨ من طريق الثوري، عن عباية ابن رفاعة، عن رافع بن خديج .. بمعناه. على اختلاف في تعيين الذين أعطاهم رسول الله - ﷺ -.","vol":"13","page":432},{"text":"أتجعلَ نُهْبي ونُهْبَ العبيد ... بين عيينة والأقرع\nوما كان حِصن ولا حابسٌ ... يفوقان مِرداس (١) في مجمع\nوقد كنت في الحرب ذا قدرة (٢) ... فلم أُعْطَ شيئًا ولم أُمْنَع\nإلا أوابل (٣) أُعْطِيتُهما ... عَديدٍ قوائمها الأربع\nوكانت نهابا تلافيتها ... بكَرِّي على الناس (٤) بالأجدع\nوإيقاظي القوم أن يَرْقُدوا ... إذا هَجَعَ النَّاس لم أَهْجَع\nوما كنتُ دون امريء منهما ... ومن تخفض (٥) اليوم لا يُرْفَع\n_________\n(١) كذا عند ابن كثير في \"البداية والنهاية\" وعند البيهقي: شيخي.\n(٢) في \"البداية\": ذا تدرئ.\n(٣) عند البيهقي وابن كثير: أفائل.\n(٤) عند البيهقي وابن كثير: المهر.\n(٥) عند البيهقي وابن كثير: تضع.","vol":"13","page":433},{"text":"فأعطاه النبي - ﷺ - مائة ناقة (١)، وأعطي حكيم بن حزام سبعين ناقة، فقال: يا رسول الله؛ ما كنت أدري أن أحدا أحقّ بعطائك منّي؟ فزاده عشرة أبكار، ثم زاده عشرة أبكار، حتى أتّمها له مائة، فقال حكيم - ﵁ -: يا رسول الله؛ أعطيّتك التي رغبتُ عنها خير أم هذِه التي زدت؟ فقال: \"لا، بل التي رغبتَ عنها\"، فقال: والله لا آخذ غيرها، فأخذ السبعين، فمات حكيم - ﵁وهو أكثر قريش مالًا (٢).\n_________\n(١) خبر المرداس من تتمة حديث رافع بن خديج المتقدم. وقد ذكر مسلم من قصيدته الأبيات: الأول والثاني والأخير. وذكرها ابن كثير في \"البداية والنهاية\" ٤/ ٣٥٩ وزاد البيت الثالث منها.\nوورد ذكر بقية الأبيات في رواية موسى بن عقبة، وعروة بن الزبير كما في \"دلائل النبوة\" للبيهقي ٥/ ١٨١، \"السيرة النبوية\" لابن هشام ٢/ ٤٩٣ - ٤٩٤ على اختلاف في ترتيب الأبيات.\n(٢) قصة إعطاء حكيم بن حزام يوم حنين من الغنائم، أخرجها البخاري في الزكاة، باب الاستعفاف عن المسألة (١٤٧٢) من طريق الزهري، عن عروة بن الزبير وسعيد بن المسيب، أن حكيم بن حزام - ﵁ - قال: سألت رسول الله - ﷺ - فأعطاني، ثم سألته فأعطاني، ثم سألته فأعطاني، ثم قال: \"يا حكيم؛ إن هذا المال خضرة حلوة، فمن أخذه بسخاوة نفس بورك له فيه، ومن أخذه بإشراف نفس لم يُبارك له فيه .. \".\nوبنحو رواية البخاري أخرجه أحمد في \"المسند\" ٣/ ٤٣٤ (١٥٥٧٤)، والحميدي في \"المسند\" ١/ ٢٥٣، ومسلم في الزكاة، باب بيان أن اليد العليا خير من السفلي (١٠٣٥)، والنسائي في \"السنن الكبرى\" في الزكاة، باب مسألة الرجل في أمر لابد له منه (٢٣٨٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٤، والبيهقي في \"السنن الكبرى\" ٤/ ١٩٦ من طريق جماعة عن الزهري وهم: يونس وسفيان والأوزاعي وفليح بن سليمان وعمرو بن الحارث، وليس في شيء منها استقلال حكيم لعطاء النبي - ﷺ - الأول. =","vol":"13","page":434},{"text":"فقال النبي - ﷺ -: \"أعطي رجلًا وأترك الآخر، والذي أترك أحبّ إليَّ من الذي أعطي، ولكني أتألف هذا بالعطية، وأكل المؤمن إلى إيمانه\" (١).\nوقال صفوان بن أمية - ﵁ -: لقد أعطائي رسول الله - ﷺ - ما أعطاني\n_________\n= وأخرجه عبد الرزاق في \"مصنفه\" ١١/ ١٠٢ ومن طريقه الطبراني في \"المعجم الكبير\" ٣/ ١٨٨ (٣٠٧٨) من طريق معمر، عن الزهري .. بنحوه، وفيه -كما في \"المصنف\": فقال حكيم: يا رسول الله؛ ما كنت أظن أن تقصر بي دون أحد؟ ! فزاده النبي - ﷺ -، ثم استزاده فزاده حتى رضي، فقال: يا رسول الله؛ أي عطيّتك خير؟ قال: \"الأولى\"، ثم قال النبي - ﷺ -: \"يا حكيم بن حزام؛ إن هذا المال .. \" وفي آخره: فمات حين مات، وإنه لمن أكثر قريش مالًا.\nوعزا الحافظ في \"فتح الباري\" ٣/ ٣٣٧ هاتين الزيادتين من طريق معمر إلى إسحاق بن راهويه في مسنده.\nوانظر أيضًا \"المغازي\" للواقدي ٣/ ٩٤٥.\n(١) أخرجه أحمد في \"المسند\" ٥/ ٦٩ (٢٠٦٧٢) والبخاري في الجمعة، باب من قال في الخطبة بعد الثناء أما بعد (٩٢٣)، والفسوي في \"المعرفة والتاريخ\" ١/ ٣٣٠ ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ١٨، من طريق جرير بن حازم، عن الحسن، عن عمرو بن تغلب: أن رسول الله - ﷺ - أُتي بمال أو سبي فقسمه، فأعطي رجا، وترك رجالًا، فبلغه أن الذين ترك عتبوا، فحمد الله ثم أثنى عليه ثم قال: \"أما بعد، فوالله إني لأعطي الرجل وأدع الرجل، والذي أدع أحب إلي من الذي أُعطي، ولكن أعطي أقوامًا لما أرى في قلوبهم من الجزع والهلع، وأكِل أقوامًا إلى ما جعل الله في قلوبهم من الغنئ والخير، فيهم عمرو بن تغلب\".\nوفي حديث أنس بن مالك - ﵁ - عند البخاري في فرض الخمس باب ما كان النبي - ﷺ - يعطي المؤلفة وغيرهم من الخمس ونحوه (٣١٤٦) قال: قال النبي - ﷺ -: \"إني لأعطي قريشًا أتألفهم لأنهم حديثو عهد بجاهلية\".","vol":"13","page":435},{"text":"وإنه لأبغض الناس إليّ، فما برح يعطيني حتى إنه لأحب الناس إليّ (١).\nثم اختلفوا في وجود (٢) المؤلفة قلوبهم اليوم، وهل يعطون من الصدقة وغيرها أم لا؟\nفقال الحسن: أما المؤلفة قلوبهم، فليس اليوم (٣).\nوقال الشعبي: إنه لم يبق في الناس اليوم من المؤلفة قلوبهم أحد، إنما كانوا على عهد رسول الله - ﷺ - فلما ولي أبو بكر - ﵁ - انقطعت\nالرّشي (٤).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٨٢، وأحمد في \"المسند\" ٦/ ٤٦٥ (٢٧٦٣٤)، ومسلم في الفضائل باب ما سئل رسول الله - ﷺ - شيئًا قط فقال: (لا) (٢٣١٣)، والترمذي في الزكاة باب ما جاء في إعطاء المؤلفة قلوبهم (٦٦٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ١٥٩، والبيهقي في \"السنن الكبرى\" ٧/ ١٩ من طريق الزهري، عن سعيد بن المسيب، عن صفوان بن أمية، بنحوه.\n(٢) من (ت).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٢، من طريق جرير، عن أشعث، عن الحسن، به. وأخرج ابن أبي شيبة في \"المصنف\" ٤/ ٣٦١ (١٠٨٥٧)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٣ من طريق حماد، عن يونس، عن الحسن قال: الذين يدخلون في الإسلام. زاد السيوطي في \"الدر المنثور\" ٣/ ٤٥١: إلى يوم القيامة.\n(٤) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥١ وعزاه للبخاري في تاريخه وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٣٦١ (١٠٨٥٥)، والطبري في \"جامع البيان\" ١٠/ ١٦٢ من طريق إسرائيل، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٢ من طريق سفيان، كلاهما عن جابر، عن الشعبي .. به. =","vol":"13","page":436},{"text":"وهذا قول أهل العراق (١).\nيدل عليه حديث عمر بن الخطاب - ﵁ - حين جاءه عيينة بن حصن فقال: ﴿الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ﴾ (٢)، \"إن الإسلام أجلّ من أن يُرشى عليه\"؛ أي ليس اليوم مؤلفة (٣).\nوروى أبو عوانة، عن مهاجرٍ أبي الحسن قال: أتيت أبا وائل وأبا بردة بالزكاة، وهما على بيت المال، فأخذاها، ثم جئت مرة أخرى فوجدت أبا وائل وحده، فقال: ردّها فضعها مواضعها، قلت: فما أصنع بنصيب المؤلفة قلوبهم؟ قال: ردّه على الآخرين (٤).\n_________\n= وعزاه ابن حجر في \"الدراية\" ١/ ٢٦٥ للطبراني وقال: وفي إسناده جابر الجعفي.\n(١) قال ابن عابدين في \"الدر المختار\" ٢/ ٣٤٢: وسكت عن المؤلفة قلوبهم لسقوطهم؛ إما بزوال العلة، أو نسخ بقوله - ﷺ - لمعاذ في آخر الأمر: خذها من أغنيائهم وردها في فقرائهم.\nوانظر: \"الهداية\" للمرغيناني ١/ ١١٢، \"تحفة الفقهاء\" للسمرقندي ١/ ٢٩٩، وهذا القول هو مشهور مذهب مالك أيضًا؛ كما قاله ابن عبد البر في \"التمهيد\" ٢٠/ ١٤٤، وابن عطية في \"المحرر الوجيز\" ٣/ ٤٩.\n(٢) الكهف ٢٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٣ من طريق عبد الرحمن بن يحيى، عن حبان بن أبي جبلة، عن عمر .. بنحوه.\nوعزاه ابن حجر في \"الدراية\" ١/ ٢٦٥ للطبراني.\n(٤) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥١ مختصرًا، وعزاه لابن سعد. وقد أخرجه سعيد بن منصور في \"السنن\" ٥/ ٢٥٦ ومن طريقه ابن سعد في \"الطبقات الكبرى\" ٦/ ٩٧، والبيهقي في \"السنن الكبرى\" ٧/ ٢١ من طريق أبي عوانة .. به.","vol":"13","page":437},{"text":"وقال أبو جعفر محمد بن عليّ رحمهما الله: اليوم المؤلفة قلوبهم ثابتة (١).\nوهو قول أبي ثور قال: لهم سهم يُعطيهم الإمام قدر ما يرى.\nوقال الشافعي ﵀: المؤلفة قلوبهم ضربان: ضرب مشركون فلا يُعطّون، وضرب مسلمون أشراف مطاعون يجاهدون فيقوى بهم المسلمون، فأرى أن يُعطوا من سهم النبي - ﷺوهو خُمس الخُمس ما يُتألفون به سوى سُهمانهم مع المسلمين.\nيدّل عليه أن النبي - ﷺ - أعطى المؤلفة قلوبهم بعد أن فتح الله ﷿ عليه الفتوح وفشا الإسلام وأعز أهله، فأما سهمهم من الزكاة فأرى أن يصرف في تقوية الدين وسدّ خلّة المسلمين، ولا يعطى مشرك يتألف على الإسلام؛ لأن الله تعالى أغنى دينه عن ذلك (٢).\n﴿وَفِي الرِّقَابِ﴾ مختصر؛ أي وفي فك الرقاب من الرقّ (٣).\nواختلفوا فيهم:\nفقال أكثر الفقهاء: هم المكاتبون (٤). وهو قول الشافعي (٥) والليث ابن سعد.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٣ من طريق إسرائيل، عن جابر، عن أبي جعفر .. بنحوه.\n(٢) انظر: \"الأم\" للشافعي ٢/ ٨٤ - ٨٥ بتصرف من المؤلف.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٨٢.\n(٤) أسند الطبري في \"جامع البيان\" ١٠/ ١٦٣ - ١٦٤ هذا القول عن الزهري والحسن وعبد الرحمن بن زيد. وعزاه للجمهور الأعظم.\n(٥) انظر: \"الأم\" للشافعي ٢/ ٨٥.","vol":"13","page":438},{"text":"ويروى أن مكاتبًا قام إلى أبي موسى الأشعري - ﵁وهو يخطب الناس يوم الجمعة، فقال له (١): أيها الأمير؛ حُثّ الناس عَلَيّ (٢)! فحث عليه أبو موسى - ﵁ -، فألقى الناس ملآءة وعِمامةً وخاتمًا، حتى ألقوا سوادًا كثيرًا، فلما رأى أبو موسى - ﵁ - ما ألقى الناس قال: أجمعوه! فجمعوه، ثم أَمَر به فبيع، فأعطى المكاتب مكاتبته، ثم أعطى الفضل في الرقاب، ولم يردّه على الناس، وقال: إنما أُعِطِيَ النّاسُ في الرقاب (٣).\nوقال ابن عباس والحسن: يُعتَق من الرقاب (٤).\nوهو مذهب مالك وأحمد وإسحاق وأبي عبيد وأبي ثور (٥).\nوقال سعيد بن جبير والنخعي: لا يُعتق من الزكاة رقبةٌ كاملة، ولكن يُعطئ منه في رقبة، ويُعَان به مُكاتب (٦).\n_________\n(١) من (ت).\n(٢) في (ت): على الصدقة.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٣ من طريق ابن إسحاق، عن الحسن ابن دينار، عن الحسين: أن مكاتبا قام إلى أبي موسى .. فذكره.\n(٤) نظر \"الأموال\" لأبي عبيد (ص ٦٠٠)، \"جامع البيان\" للطبري ١٠/ ١٦٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٨٢.\n(٥) انظر \"الكافي\" لابن عبد البر (ص ١١٤) وهو المشهور من مذهب مالك، وفي رواية المدنيين عنه أنه يُعان منه المكاتب في أخذ كتابته بما يعتق به.\nوانظر أيضًا \"الأموال\" لأبي عبيد (ص ٦٠٠)، \"الإنصاف\" للمرداوي ٣/ ٢٢٨، \"معالم التنزيل\" للبغوي ٤/ ٦٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٨٢.\n(٦) ذكره عنهما ابن قدامة في \"المغني\" ٩/ ٣٢١، ولم أجد من ذكره من المفسرين.","vol":"13","page":439},{"text":"وهو قول أبي حنيفة وأبي يوسف ومحمد ﵏ (١).\nوقال الزهري: سهم الرقاب نصفان، نصف لكل مُكَاتب ممن يدّعي الإسلام، والنصف الباقي يُشترى به رقاب ممن قد صلّي وصام وقَدُمَ إسلامه من ذكر وأنثى يعتقون (٢).\n﴿وَالْغَارِمِينَ﴾ قال قتادة: هم قوم غَرَّقتهم الديون في غير إملاق، ولا تبذير، ولا فساد (٣).\n_________\n(١) انظر \"المبسوط\" للسرخسي ٣/ ٩، \"بدائع الصنائع\" للكاساني ٢/ ٣٩، وبه قال أحمد في رواية أبي طالب عنه؛ كما في \"المغني\" لابن قدامة ٩/ ٣٢١ وعلّله ابن قدامة بقوله: لأنه إذا أعتق من زكاته انتفع بولاء من أعتقه، فكأنه صرف الزكاة إلى نفسه.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥١ عن عمر بن عبد العزيز، وعزاه لابن المنذر وابن أبي حاتم.\nوقد أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٤ من طريق الليث، عن عقيل، عن ابن شهاب: أن عمر بن عبد العزيز أمره فكتب السنّة في مواضع الصدقة، فكتب: وسهم الرقاب نصفان، نصف لكل مكاتب يدعي الإسلام، وهم على أصناف شتى في الإسلام فضيلة ولمن سواهم منزلة أخرى، على قدر ما أدى كل رجل منهم، وما بقي عليه إن شاء الله.\nوذكره ابن عطية في \"المحرر الوجيز\" ٣/ ٥٠، والنيسابوري في \"غرائب القرآن\" ١٠/ ١١٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٤ من طريق يزيد، عن سعيد، عن قتادة .. به.\nوذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٥٨ وقال: وإنما قال هذا؛ لأنه لا يؤمن في حق المفسد إذا قضى دينه أن يعود إلى الاستدانة لذلك، ولا خلاف في جواز دفع الزكاة إليه، ولكن قتادة قاله على وجه الكراهية.","vol":"13","page":440},{"text":"وقال مجاهد: الغارمون من احترق بيته أو ذهب السيلُ بِماله أو ادّان على عياله (١).\nوقال أبو جعفر الباقر - ﵁ -: الغارمون الذين يستدينون في غير فساد، ينبغي للإمام أن يقضي عنهم من بيت المال (٢).\nوقال ابن زيد: الغارم الذي يَدخلُ عليه الغُرم (٣).\nقال الشافعي ﵀: الغارمون صنفان: صنف ادّانوا في مصلحتهم أو في معروف أو غير معصية، ثم عجزوا عن أداء ذلك في العرض والنقد، فيعطون في غُرمهم، وصنف ادانوا في حِمَالات\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥٢ وعزاه لعبد الرزاق وابن أبي شيبة وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٨٠ ومن طريقه الطبري في \"جامع البيان\" ١٠/ ١٦٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٤ من طريق الثوري، عن عثمان بن الأسود، عنه .. بنحوه.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١٠/ ١٦٤ من طريق عثمان بن الأسود .. بنحوه.\nوأخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٣٣٧ (١٠٧٥٤) من طريق عبيد الله بن موسى، عن مجاهد .. بنحوه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٤ من طريق سفيان، عن جابر الجعفي، عن أبي جعفر .. به مختصرًا.\nوأخرجه الطبري أيضًا في \"جامع البيان\" برقم ١٠/ ١٦٤ من طريق إسرائيل، عن جابر، عن أبي جعفر .. به.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٤ من طريق يونس، عن ابن وهب، عن ابن زيد .. به.","vol":"13","page":441},{"text":"وصلاح ذات بينٍ ومعروف، ولهم عروضٌ (١) إن بيعت أضرَّ بِهِم (٢)، فيُعطى هؤلاء وتُوفَّر عروضهم، وذلك إذا كان دَينُهم في غير فسقٍ ولا تبذير ولا معصية، فأمّا من ادّان في معصية الله تعالى فلا أرى أن يعطي (٣).\nوأصل الغرم الخسران والنقصان (٤)، ومنه الحديث في الرَّهن: \"له غنمه وعليه غرمه\" (٥). ومن ذلك قيل للعذاب غرام، قال الله تعالى:\n_________\n(١) في \"الأم\": ولهم عروض تحمل حمالاتهم أو عامتها ..\n(٢) في الأم زيادة: وإن لم يفتقروا.\n(٣) \"الأم\" للشافعي ٢/ ٧٢ دون قوله: وذلك إذا كان دينهم في غير فسق .. الخ.\nواختلفت الرواية عند الشافعية إذا كان الغرم في معصية، قال النووي في \"روضة الطالبين\" ٢/ ٣١٧: فإن كان في معصية كالخمر والإسراف في النفقة لم يعط قبل التوبة على الصحيح، فإن تاب ففي إعطائه وجهان: أصحهما في \"الشامل\"، \"التهذيب\": لا يعطي، وبه قال ابن أبي هريرة. وأصحهما عند أبي خلف السلمي والروياني: يُعطي، وبه قال في \"الإفصاح\"، وهو قول أبي إسحاق. قلت: جزم الإمام الرافعي في المحرر بالوجه الأول\".\nوانظر \"الوسيط\" للغزالي ٤/ ٥٦١.\n(٤) نظر \"الصحاح\" للجوهري ٥/ ١٩٩٦.\n(٥) يريد الحديث الذي يرويه ابن شهاب، عن سعيد بن المسيب، أن رسول الله - ﷺ - قال: \"لا يَغْلَق الرَّهن\".\nأخرجه مالك في \"الموطأ\" ٢/ ٧٢٨ ومن طريقه الطحاوي في \"شرح معاني الآثار\"\n٤/ ١٠٠، وأبو داود في \"المراسيل\" (ص ١٧٠)، وعبد الرزاق في \"مصنفه\"\n٨/ ٢٣٧، والدارقطني في \"السنن\" ٣/ ٣٣، والبيهقى فى \"السنن الكبرى\" ٦/ ٤٠ من طرق عن الزهري .. به مرسلًا. وهو المحفوظ.\nوأخرجه ابن ماجه في الرهون، باب لا يغلق الرهن (٢٤٤١)، وابن حبان في =","vol":"13","page":442},{"text":"﴿إِنَّ عَذَابَهَا كَانَ غَرَامًا﴾ (١)، وفلان مغرم بالنساء؛ أي مُهلك بهنَّ، وما أشدّ غَرامه وِإغرامَه بالنساء (٢).\nوأما قوله: ﴿وَفِي سَبِيلِ اللَّهِ﴾ فهم الغزاة والمرابطون والمحتاجون، فأما إذا كانوا أغنياء فاختلفوا فيه:\nفقال أبو حنيفة وأبو يوسف ومحمد -﵏-: لا يعطى الغازي إلا أن يكون منقطعًا محتاجًا (٣).\n_________\n= \"صحيحه\" كما في \"الإحسان\" ١٣/ ٢٥٨، والدارقطني في \"السنن\" ٣/ ٣٢، والحاكم في \"المستدرك\" ٢/ ٥١، والبيهقي في \"السنن الكبرى\" ٦/ ٣٩ من طرق عن ابن شهاب، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا.\nوقد جاء في بعض روايات الحديث زيادة (له غنمه وعليه غرمه).\nوالتحقيق أن هذِه الزيادة مدرجة كما بيّنه أبو داود في المراسيل كما في \"تحفة الأشراف\" للمزي ١٣/ ٢١٣ فساقه من طريق الأوزاعي، عن الزهري، عن سعيد رفعه \"لا يغلق الرهن\" قال الزهري: قال ابن المسيب: له غنمه، وعليه غرمه. قال أبو داود: هذا هو الصحيح. وأخرجه أيضًا من طريق يونس، عن الزهري وفيه: كان ابن المسيب يقول: له غنمه، وعليه غرمه ..\nقال ابن عبد البر في \"التمهيد\" ٦/ ٤٢٦: فتبين براوية ابن وهب عن يونس بن يزيد، أن هذا من قول سعيد بن المسيب فالله أعلم.\nوانظر في بسط الخلاف في الحكم على الحديث وصلًا وإرسالا: \"التمهيد\" لابن عبد البر ٦/ ٤٢٥ - ٤٣٠، \"نصب الراية\" لابن حجر ٤/ ٣١٩ - ٣٢١، \"التلخيص الحبير\" لابن حجر ٣/ ٣٦، \"إرواء الغليل\" للألباني ٥/ ٢٣٩.\n(١) الفرقان: ٦٥.\n(٢) انظر \"غريب السجستاني\" (ص ٣٤٤)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٠٦)، \"عمدة الحفاظ\" للسمين الحلبي ٣/ ١٠٦، \"لسان العرب\" لابن منظور (غرم).\n(٣) انظر \"بدائع الصنائع\" للكاساني ٢/ ٤٦، \"الحاشية\" لابن عابدين ١/ ٣٤٣.","vol":"13","page":443},{"text":"وقال الشافعي ومالك وإسحاق وأبو عبيد وأبو ثور ﵏: يعطى الغازي منها وإن كان غنيًا (١).\nيدل عليه قول النبي - ﷺ -: \"لا تحل الصدقة لغني إلا لخمسة، رجل عَمِل عليها، أو رجل اشتراها بماله، أو في سبيل الله، أو ابن السبيل، أو كان له جار تُصُدِّقَ عليه فأهداها له\" (٢).\n_________\n(١) انظر \"الأموال\" لأبي عبيد (ص ٦٠٣)، \"مواهب الجليل\" للحطاب ٢/ ٣٥٢، \"التاج والإكليل\" للمواق ٢/ ٣٥١، \"الوسيط\" للغزالي ٤/ ٥٦٣، \"روضة الطالبين\" للنووي ٢/ ٣٢١.\nوهو مذهب الحنابلة أيضًا كما في \"الكافي\" لابن قدامة ١/ ٣٣٥، \"كشاف القناع\" للبهوتي ٢/ ٢٨٣.\n(٢) أخرجه عبد الرزاق في \"مصنفه\" ٤/ ١٠٩ ومن طريقه أحمد في \"المسند\" ٣/ ٥٦ (١١٥٣٨)، وأبو داود في الزكاة، باب من يجوز له أخذ الصدقة وهو غني (١٦٣٦) وابن ماجه في الزكاة، باب من تحل له الصدقة (١٨٤١)، وابن الجارود في \"المنتقي\" (ص ٣٦٥) والدارقطني في \"السنن\" ٢/ ١٢١ وابن عبد البر في \"التمهيد\" ٥/ ٩٦، والحاكم في \"المستدرك\" ١/ ٤٠٧ والبيهقي في \"السنن الكبرى\" ٧/ ١٥ من طريق معمر، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخدري .. بنحوه مرفوعًا.\nوصححه ابن خزيمة في \"صحيحه\" ٤/ ٧١.\nوقال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه؛ لإرسال مالك بن أنس إياه عن زيد بن أسلم. ووافقه الذهبي.\nوخالف معمرًا في وصله مالكٌ، فرواه عن زيد بن أسلم، عن عطاء مرسلًا:\nأخرجه مالك في \"الموطأ\" ١/ ٢٦٨ ومن طريقه أبو داود في الزكاة، باب من يجوز له أخذ الصدقة وهو غني (١٦٣٥) والحاكم في \"المستدرك\" ١/ ٤٠٨ والبيهقي في \"السنن الكبرى\" ٧/ ١٥ وابن عبد البر في \"التمهيد\" ٥/ ٩٦ والبغوي في \"شرح السنة\" ٦/ ٨٩. =","vol":"13","page":444},{"text":"وأما ﴿وَابْنَ السَّبِيلِ﴾ فالمسافر المجتاز، سمي ابن السبيل للزومه إياه، كقول الشاعر (١):\nأنا ابن الحَرْب رَبَّتْني وَليدًا ... إلى أَنْ شِبت واكْتَهَلَت لَدَاتي\nوقال مجاهد والزهري: لابن السبيل حق من الزكاة وإن كان غنيًا إذا كان منقطعًا به (٢).\nوقال مالك وفقهاء العراق ﵏: هو الحاجُّ المنقطع (٣).\nوقال الشافعي: ابن السبيل من جيران الصدقة، الذين يريدون السفر في غير معصيةٍ فيعجزون عن بلوغ سفرهم إلا بمعونة (٤).\n_________\n= قال أبو داود: ورواه ابن عيينة عن زيد كما قال مالك، ورواه الثوري عن زيد قال: حدثني الثبت عن النبي - ﷺ -.\nوقال الحاكم: هذا من شرطي في خطبة الكتاب أنه صحيح، فقد يرسل مالك في الحديث ويصله أو يسنده ثقة، والقول فيه قول الثقة الذي يصله ويسنده.\n(١) لم أهتد إلى قائله، وهو في \"جامع البيان\" للطبري ١٥/ ١٦٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٦ عنهما.\n(٣) انظر \"المبسوط\" للسرخسي ٢/ ٢٠٣، \"المدونة الكبرى\" لسحنون ٢/ ٢٩٩، و\"القوانين الفقهية\" لابن جزي (ص ٧٥). وهو قول أحمد بن حنبل كما في \"الكافي\" لابن قدامة ١/ ٣٣٦، \"كشاف القناع\" للبهوتي ٢/ ٢٨٤.\n(٤) \"الأم\" ٢/ ٧٢.\nوانظر أيضًا \"المهذب\" للشيرازي ١/ ٥٧١، \"روضة الطالبين\" للنووي ٢/ ٣٢١ قال ابن قدامة في \"الكافي\" ١/ ٣٣٦ ردًّا على ما ذهب إليه الشافعي: فأما المنشئ للسفر من بلده فليس بابن سبيل؛ لأن السبيل الطريق، وابنها الملازم لها الكائن فيها، والقاطن في بلده ليس بمسافر، ولا له حكم السفر.","vol":"13","page":445},{"text":"وقال قتادة: هو الضيف (١) (٢).\n﴿فَرِيضَةً﴾ واجبة ﴿مِنَ اللَّهِ﴾ وهي (٣) نصب على القطع في قول الكسائي (٤)، وعلى المصدر في قول سيبويه، أي فرض الله هذِه الأشياء فريضة (٥).\nوقرأ إبراهيم بن أبي عبلة (٦) (فريضةٌ) رفعًا (٧) فجعلها خبرًا؛ كما\n_________\n(١) في (ت): الضعيف، وهو تحريف.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٦ من طريق يزيد، عن سعيد، عن قتادة .. به.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٦٥، والجصاص في \"أحكام القرآن\" ٣/ ١٦٢ وقال: ومن تأوله على الضيف فقوله سائغ أيضًا؛ لأن الضيف كالمجتاز غير المقيم.\n(٣) في (ت): وهو.\n(٤) وبه قال الفراء في \"معاني القرآن\" ١/ ٤٤٤، وفي \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٩٢: ويجوز الرفع على القطع في قول الكسائي؛ أي: هنّ فريضة! !\n(٥) حكي قول سيبويه: القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٩٢، وأبو حيان في \"البحر المحيط\" ٥/ ٦٢.\nوحكي أيضًا عن الكرماني وأبي البقاء وجهًا ثالثًا في النصب: وهو أنه حال من الضمير في الفقراء؛ أي مفروضة. وذكر هذا الإعراب أيضًا الهمداني في \"إعراب القرآن\" ٢/ ٤٨٣.\n(٦) شمر بن يقظان بن المرتحل الشامي، أبو إسماعيل الدمشقي، ثقة كبير تابعي.\n(٧) \"الكامل في القراءات الخمسين\" للهذلي (ل ١٩٨/ ب)، \"شواذ القراءة\" للكرماني (ل ١٠٢/ أ)، \"إعراب القرآن\" للهمداني ٢/ ٤٨٣، \"البحر المحيط\" لأبي حيان ٥/ ٦٢.","vol":"13","page":446},{"text":"تقول: إنما زيد خارج. ﴿وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾.\nواختلف العلماء في كيفية قسم الصدقات المذكورة في هذِه الآية، وهل يجب لكل صنف من هؤلاء الأصناف الثانية فيها حق واجب، أو ذلك إلى رب المال ومن يتولّي قسمها في أنّ له أن يعطي جميع ذلك من شاء من الأصناف الثانية:\nفقال بعضهم: له قسمها ووضعها في أي هؤلاء الأصناف شاء، وإنما سمى الله تعالى الأصناف الثانية في الآية؛ إعلامًا منه أن الصدقة لا تخرج من هذِه الأصناف إلى غيرها، لا إيجابًا لقسمها بينهم (١)، وهو قول عمر بن الخطاب، وحذيفة، وابن عباس، وابن جبير، وعطاء، وأبي العالية، وميمون بن مهران، وأبي حنيفة ﵏ (٢).\n[١٤٤٨] أخبرنا عبد الله بن حامد (٣)، قال: أنا أبو بكر المطيري (٤)،\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٠/ ١٦٦.\n(٢) أسند أقوالهم الطبري في \"جامع البيان\" ١٠/ ١٦٦ - ١٦٧.\nوهو قول أبي حنيفة كما في \"بدائع الصنائع\" للكاساني ٢/ ٤٦، ومالك كما في \"مواهب الجليل\" للخطاب ٢/ ٣٥٢، وأحمد بن حنبل كما في \"المغني\" ٤/ ١٢٧ - ١٢٨، وأبو عبيد في \"الأموال\" (ص ٥٧٤).\nونقل القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٦٨ عن الكيا الطبري قوله: حتى ادَّعى مالك الإجماع على ذلك. ثم قال القرطبي: يريد إجماع الصحابة؛ فإنه لا يعلم لهم مخالف منهم على ما قال أبو عمر، والله أعلم.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ثقة، مأمون.","vol":"13","page":447},{"text":"قال: نا علي بن حرب (١)، قال: نا ابن فضيل (٢)، قال: نا عطاء (٣)، عن سعيد (٤): ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ﴾ الآية. قال: أيُّ هذِه الأصناف وجدت أجزاك أن تعطيه وحده صدقتك (٥).\nوكان الشافعي ﵀ يجري الآية على ظاهرها ويقول: إذا تولّي ربُّ المال قَسْمَها؛ فإن عليه وضعها في ستة أصناف؛ لأن سهم المؤلفة ساقط، وسهم العاملين يبطل بقَسْمِهِ إيَّاها، وإن تولى الإمام قسمها فعليه أن يقسمها على سبعة أصناف، ولا يجزي أن يعطي من كل صنف منهم أقلَّ من ثلاثة أنفس، ولا يصرف منها سهم ولا شيء منه عن (٦) أهله ما دام من أهله أحد يستحق، ولا يخرج من بلد وفيه أهله، وتُردّ حصّة من لم يوجد من أهل السهمان\n_________\n(١) أبو الحسن الطائي، صدوق فاضل.\n(٢) محمد بن فضيل بن غزوان الضبي مولاهم، الحافظ أبو عبد الرحمن، صدوق، عارف، رُمي بالتشيع.\n(٣) هو ابن السائب، صدوق، اختلط.\n(٤) هو ابن جبير، تابعي ثقة جليل.\n(٥) [١٤٤٨] الحكم على الإسناد:\nإسناد المصنف فيه عبد الله بن حامد لم أر فيه جرحا أو تعديلًا، وسماع ابن فضيل من عطاء لم يتميز، هل هو قبل الاختلاط أو بعده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٧ من طريق جرير وسفيان ومسعود ثلاثتهم عن عطاء بن السائب، عن سعيد بن جبير .. بنحوه.\nوإسناده حسن، فسماع سفيان من عطاء قديم قبل الاختلاط.\n(٦) في (ت): على، وهو تحريف.","vol":"13","page":448},{"text":"على من وُجِد منهم (١)، وهذا قول عمر بن عبد العزيز وعكرمة والزهري (٢).\nثم رجع إلى ذكر المنافقين فقال:\n\n<span data-type=\"title\" id=toc-1668>٦١ </span>- ﴿وَمِنْهُم﴾\nيعني ومن المنافقين ﴿الَّذِينَ يُؤْذُونَ النَّبِيَّ﴾ - ﷺ - ﴿وَيَقُولُونَ هُوَ أُذُنٌ﴾ نزلت في جذام (٣) بن خالد، والجلاس (٤) بن سويد، وغياس بن قيس، ومخشي بن خويلد، وسماك بن زيد (٥)، وعُبيد بن هِلال، ورفاعة بن عبد المنذر (٦)، وعبيدة بن مالك (٧)، ورفاعة بن زيد (٨)، كانوا يؤذون\n_________\n(١) انظر \"الأم\" للشافعي ٢/ ٨٠ بنحوه. وانظر \"الوسيط\" للغزالي ٤/ ٥٦٩.\nوروى الأثرم عن أحمد كذلك، كما في \"المغني\" لابن قدامة ٤/ ١٢٨.\n(٢) انظر \"المجموع\" للنووي ٦/ ١٦٥.\n(٣) في حاشية الأصل: في نسخة: حزام.\n(٤) في الأصل: الخلاس، وهو تصحيف، والتصويب من (ت).\nوهو الجلاس بن سويد بن الصامت الأنصاري، كان من المنافقين، ثم تاب وحسنت توبته. \"الإصابة\" لابن حجر ٢/ ٩٢.\n(٥) في حاشية الأصل: في نسخة: يزيد وهي كذلك في (ت).\n(٦) في (ت): رفاعة المنذر.\n(٧) في \"الطبقات الكبرى\" لابن سعد ٥/ ٥٦٣: عبيدة بن مالك بن همّام بن معاوية بن شبابة، وفد على النبي - ﷺ -. وذكره الحافظ في \"الإصابة\" ٦/ ٣٧١ وقال: ذكره ابن الكلبي وأن له وفادة.\n(٨) في (ت): يزيد، وهو تحريف.\nوهو رفاعة بن زيد بن التَّابوت، كان من عظماء اليهود، ثم أظهر الإسلام ونافق كما قاله ابن هشام في \"السيرة النبوية\" ٢/ ٢٩٢. =","vol":"13","page":449},{"text":"النبي - ﷺ - ويقولون ما لا ينبغي، فقال بعضهم: لا تفعلوا؛ فإنَّا نخافُ أن يَبلُغَه ما تقولون فيقعَ بنا، فقال الجلاس: بل نقول ما شئنا ثم نأتيه فيُصَدِّقَنا بما نقول؛ فإنما محمد أُذن سامعة، فأنزل الله تعالى هذِه الآية (١).\nوقال محمد بن إسحاق بن يسار وغيره: نزلت في رجل من المنافقين يقال له: نبتل بن الحارث (٢)، وكان رجلًا أدلم، ثائر الشعر، أحمر العينين، أسفع (٣) الخدين، مشوَّه الخلقة، وهو الذي قال النبي - ﷺ -: \"من أراد أن ينظر إلى الشيطان فلينظر إلى نبتل بن الحارث\" (٤) وكان يَنُمُّ حديث النبي - ﷺ - إلى المنافقين، فقيل له: لا تفعل، فقال: إنما محمد أُذُن، من حَدَّثَه شيئًا صدَّقه، نقولُ ما شئنا ثم نأتيه ونحلف له فيصدقنا عليه، فأنزل الله ﷿ ﴿وَمِنْهُمُ الَّذِينَ\n_________\n= وهو غير رفاعة بن زيد الجذامي، الصحابي، المترجم في \"الطبقات الكبرى\" لابن سعد ٧/ ٤٣٥.\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ٢٥٤)، والبغوي في \"معالم التنزيل\" ٤/ ٦٧. ولم يُسمّوا هؤلاء المنافقين.\nوأورده ابن الجوزي في \"زاد المسير\" ٣/ ٤٦٠ وعزاه لابن عباس.\n(٢) نبتل بن الحارث بن قيس بن زيد الأنصاري، ذكره أبو عبيد في كتاب \"النسب\" مقرونًا بأخيه أبي سفيان، وقد ذكره ابن الكلبي ثم البلاذري في المنافقين. قال الحافظ ابن حجر: فيحتمل أن يكون أبو عبيد اطلع على أنه تاب.\n\"الإصابة\" لابن حجر ١٠/ ١٣٩.\n(٣) في (ت): سفع.\n(٤) لم أجده.","vol":"13","page":450},{"text":"﴿يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ﴾ (١). يسمع من كل أحدٍ، ويقبل ما يقال له، ومثله (أُذْنَهُ) على وزن (فُعلَة) (٢)، ويستوي فيه المذكر والمؤنث، والواحد والجمع، وأصلها من (أَذِنَ يأذَنُ أذنًا) إذا استمع (٣)، ومنه قول النبي - ﷺ -: \"ما أذن الله بشيء كإذنه لنبيٍّ يتغنى بالقرآن\" (٤).\nوقال عدي بن زيد (٥):\n_________\n(١) ذكره ابن إسحاق بلاغًا كما في \"السيرة النبوية\" لابن هشام ٢/ ٥٥٠، وذكره الواحدي في \"أسباب النزول\" (ص ٢٥٤)، والبغوي في \"معالم التنزيل\" ٤/ ٦٧، وابن الجوزي في \"زاد المسير\" ٣/ ٤٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٩٢، وبنحوه أخرجه الطبري في \"جامع البيان\" ١٠/ ١٦٨ عن ابن إسحاق.\n(٢) انظر \"جامع البيان\" للطبري ١٠/ ١٦٨.\n(٣) انظر \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧٠).\n(٤) أخرجه عبد الرزاق في \"مصنفه\" ٢/ ٤٨١ ومن طريقه أحمد في \"المسند\" ٢/ ٢٧١ (٧٦٧٠)، والبيهقي في \"السنن الكبرى\" ٢/ ٥٤ وأخرجه البخاري في فضائل القرآن، باب من لم يتغن بالقرآن (٥٠٢٤)، ومسلم في صلاة المسافرين، باب استحباب تحسين الصوت بالقرآن (٧٩٢)، والنسائي في \"السنن الكبرى\" في فضائل القرآن، باب حسن الصوت بالقرآن (٨٠٥٣) كلهم من طرق عن الزهري، عن أبي سلمة، عن أبي هريرة .. به.\nقال ابن حبان كما في \"الإحسان\" ٣/ ٢٩: قوله - ﷺ -: \"يتغنى بالقرآن\" يريد يتحزَّن به .. وليس التحزّن بالقرآن نقاء الجِرْمَ أي: الحلقَ وطيب الصوت وطاعة اللهوات بأنواع النغم بوفاق الوقاع، ولكن التحزن بالقرآن هو أن يقارنه شيئان: الأسف والتلهف، الأسف على ما وقع من التقصير، والتلهف على ما يؤمل من التوقير، فإذا تألم القلب وتوجَّع، وتحزن الصوت ورجَّع، بَدَر الجفن بالدموع، والقلب باللموع، فحينئذ يستلذ المتهجد بالمناجاة.\n(٥) هو عدي بن زيد بن حمَّاد بن أيوب، من زيد مناة بن تميم، كان يسكن بالحيرة، ويدخل الأرياف، فثقل لسانه، قال ابن قتيبة: وعلماؤنا لا يرون شعره حُجَّة. =","vol":"13","page":451},{"text":"أيها القلب تعلَّل بددن ... إن همّي في سماع وأُذُن\nوقال الأعشى (١):\nصمّ إذا سمعوا خيرًا ذُكِرتُ به ... وإن ذُكرتُ بسوء عندهم أذنوا\n[١٤٤٩] وكان أستاذنا أبو القاسم الحبيبي (٢)، يحكي عن أبي زكريا العنبري (٣)، عن أبي العباس الأزهري (٤)، عن أبي حاتم السجستاني (٥) أنه قال: هو أذن؛ أي ذو أذنٍ سامِعَة (٦).\n_________\n= \"الشعر والشعراء\" لابن قتيبة (ص ١٣٣).\nوالبيت له في \"ديوانه\" (١٧٢)، \"تهذيب اللغة\" للأزهري ١٤/ ٦٩، \"معجم مقاييس اللغة\" لابن فارس ١/ ٧٦، ٢/ ٢٦٦، \"الأمالي\" لابن الشجري ٢/ ٢٣٣، \"غريب الحديث\" لأبي عبيد ١/ ٣٤، \"جامع البيان\" للطبري ١٠/ ١٦٨، \"الحجة\" للفارسي ٤/ ٢٠٢، \"المحرر الوجيز\" لابن عطية ٣/ ٥٢، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (أذن)، (ددن).\n(١) جاء على هامش الأصل: هو لقعنب بن أم صحب.\nوالبيت لقعنب في \"الأمالي\" لابن الشجري ٢/ ٢٣٣، \"مختاراته\" (٢٨)، \"حماسته\" (٢٦٧)، \"الأمالي\" للمرتضى ١/ ٣٢، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (أذن).\n(٢) قيل: كذبه الحاكم.\n(٣) يحيى بن محمد بن عبد الله بن عنبر النيسابوري، إمام، ثقة، مفسر.\n(٤) أحمد بن محمد بن الأزهر، واة.\n(٥) سهل بن محمد بن عثمان، صدوق.\n(٦) [١٤٤٩] الحكم على الإسناد:\nإسناده ضعيف جدًّا، شيخ المصنف متهم بالكذب، وابن الأزهر: واه.","vol":"13","page":452},{"text":"﴿قُلْ أُذُنُ خَيْرٍ لَكُمْ﴾ قراءة العامَّة بالإضافة؛ أي أذن خير لا أذن شر، وقرأ الحسن وأشهب العقيليُّ والأعشى والبُرجُميُّ (أذنٌ خير) مرفوعتين منونين (١) ومعناه: إن كان محمد كما وصفتموه؛ فإن يسمعْ منكم ويُصدّقْكم خير لكم من أن يكذبكم ولا يقبل قولكم (٢).\nثم كذبهم فقال: لا بل ﴿يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ﴾؛ أي يصدقهم ويقبل منهم. يقال: (آمنت له (٣) وآمنت به) (٤) بمعنى: صدَّقته؛ كقوله: ﴿رَدِفَ لَكُمْ﴾ (٥) وقوله: ﴿لِلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ﴾ (٦)، أي رَدَفِكُم، ويرهبون ربهم (٧).\n﴿وَرَحْمَةٌ﴾ قرأ الحسن وطلحة والأعمش وحمزة (ورحمةٍ) خفضًا على معنى أذنُ خيرٍ وأذن رحمةٍ، وهي قراءة عبد الله وأبي رضي الله\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٩)، \"الكامل في القراءات الخمسين\" للهذلي (ل ١٩٩/ أ)، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٥٩٨.\nوهي رواية عن نافع كما في \"الحجة\" لابن خالويه (ص ١٧٦)، وقرأ بها أبو بكر عن عاصم من رواية الأعشى كما في \"الحجة\" لابن زنجلة (ص ٣١٩).\n(٢) \"جامع البيان\" للطبري ١٠/ ١٦٨.\n(٣) في (ت): آمنته بدل آمنت له.\n(٤) في \"جامع البيان\" للطبري ١٠/ ١٦٩، \"معالم التنزيل\" للبغوي ٤/ ٦٧: يقال: آمنته، وآمنت له وهو الصواب.\n(٥) النمل: ٧٢.\n(٦) الأعراف: ١٥٤.\n(٧) انظر \"معاني القرآن\" للفراء ١/ ٤٤٤، \"جامع البيان\" للطبري ١٠/ ١٦٩.","vol":"13","page":453},{"text":"عنهما، وقرأ الباقون (ورحمة) بالرفع (١)، بمعنى: هو أذن خير وهو رحمة، جعل الله سبحانه محمدًا - ﷺ - مفتاح الرحمة ومصباح الظلمة، وهو اختيار أبي عبيد وأبي حاتم.\n﴿لِلَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1669>٦٢ </span>- قوله تعالى: ﴿يَحْلِفُونَ بِاللَّهِ لَكُمْ لِيُرْضُوكُمْ﴾.\nقال قتادة والسدي: اجتمع ناس من المنافقين فيهم جلاس بن سويد، ووديعة بن ثابت، فوقعوا في النبي - ﷺ - وقالوا: لئن كان ما يقول محمد حقًّا؛ لنحن شرٌّ من الحمير، وكان عندهم غلام من الأنصار يقال له: عامر بن قيس (٢)، فحقَّروه وقالوا هذِه المقالة، فغضب الغلام وقال: والله إنَّ ما يقول محمد حقّ وأنتم شرٌّ من الحمير، ثم أتى النبي - ﷺ - فأخبره، فدعاهم، فسألهم، فحلفوا أن عامرًا كذاب، وحلف عامر أنهم كذبة، فصدَّقهم النبي - ﷺ -.\nفجعل عامر يقول: اللهم صدّق الصادق وكذّب الكاذب، وقد كالن قال بعضهم (٣) في ذلك: يا معشر المنافقين والله إني\n_________\n(١) انظر القراءتين وتوجيههما في \"السبعة\" لابن مجاهد (ص ٣١٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٠، \"الكامل في القراءات الخمسين\" للهذلي (ل ١٩٩/ أ)، \"الحجة\" للفارسي ٤/ ٢٠٣، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٥٩٩.\n(٢) هو عامر بن قيس الأنصاري، ابن عَمّ الجُلاس بن سويد، قال ابن حجر: ذكره موسى بن عقبة في \"المغازي\"، وأنه أحد من سمع الجلاس بن سويد يقول.\n\"الإصابة\" لابن حجر ٥/ ٢٩٤.\n(٣) عند ابن أبي حاتم سمّي ذلك القائل مخشي بن حمير.","vol":"13","page":454},{"text":"لأرانا (١) شرُّ خلق الله، ولوددت أنِّي قُدِّمْتُ فجلدتُ مِائةَ جَلدة؛ وأنه لا ينزل فينا شيء يفضحنا، فأنزل الله ﷿ هذِه الآية (٢).\nوقال مقاتل والكلبي: نزلت في رهطٍ من المنافقين تخلفوا عن غزاة تبوك، فلما رجع رسول الله - ﷺ - من تبوك أتوا إلى المؤمنين يعتذرون إليهم من تَخَلُّفِهِم ويعتلُّون ويحلفون، فأنزل الله ﷿ ﴿يَحْلِفُونَ بِاللَّهِ لَكُمْ لِيُرْضُوكُمْ﴾ (٣).\n﴿وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَنْ يُرْضُوهُ﴾ وكان حقُّهُ (أن يرضوهما) (٤)، وقد\n_________\n(١) في (ت): لأراني.\n(٢) أثر قتادة أخرجه الطبري في \"جامع البيان\" ١٠/ ١٧٠ من طريق يزيد، عن سعيد، عن قتادة .. بمعناه.\nوأثر السدي أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٦ من طريق عامر بن الفرات، عن أسباط، عن السدي .. بنحوه.\nوذكرهما الواحدي في \"أسباب النزول\" (ص ٢٥٤ - ٢٥٥)، والبغوي في \"معالم التنزيل\" ٤/ ٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٩٣.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ٦٨، وابن الجوزي في \"زاد المسير\" ٣/ ٤٦١ وعزاه لابن السائب.\nوفي \"تفسير مقاتل\" ٢/ ١٧٨ نحو من أثر قتادة والسدي المتقدم.\n(٤) قال النحاس في \"معاني القرآن\" ٣/ ٢٢٨: المعني عند سيبويه: والله أحق أن يرضوه، ورسوله أحق أن يرضوه، ثم حذف.\nوقال أبو العباس: هو على غير حذف، والمعني: والله أحق أن يرضوه ورسوله.\nوقال غيرهما: المعني: ورسول الله أحق أن يرضوه، وقوله جل وعز: الله افتتاح كلام؛ كما تقول: هذا لله ولك.\nواختار قول سيبويه الزجاج في \"معاني القرآن\" ٢/ ٤٥٨ والنحاس في \"إعراب القرآن\" ٢/ ٢٢٤ وقال: وقول سيبويه أولاها، لأنه قد صح عن النبي - ﷺ - النهي =","vol":"13","page":455},{"text":"مضت هذِه المسألة (١)، قال الشاعر (٢):\nما كان حَينُك والشَّقاء لينتهي ... حَتى أَزُورك في مُغَار مُحْصَد\n﴿إِنْ كَانُوا مُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1670>٦٣ </span>- قوله ﷿: ﴿أَلَمْ يَعْلَمُوا﴾\nقراءة العامة بالياء على الخبر، وقرأ السلمي بالتاء على الخطاب (٣) ﴿أَنَّهُ مَنْ يُحَادِدِ اللَّهَ﴾ يخالف الله (٤) ﴿وَرَسُولَهُ فَأَنَّ لَهُ\n_________\n= عن أن يقال: ما شاء الله وشئت، ولا يقال في شيء تقديم ولا تأخير ومعناه صحيح.\nوانظر أيضًا \"المحرر الوجيز\" لابن عطية ٣/ ٥٣.\n(١) في (ت): القصة. وقد مضى الكلام حولها عند قوله تعالى: ﴿وَالَّذِين يَكِنزُون الذَّهَبَ وَالفِضةَ وَلَا ينُفِقُونَهَا﴾.\n(٢) البيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٥٨ منسوبًا إلى جرير.\nولم أقف عليه في \"ديوانه\".\nوالشاهد: قوله: لينتهي ولم يقل: لينتهيا فذكر شيئين وأعاد الضمير على أحدهما دون الآخر.\n(٣) نظر: \"الكامل في القراءات الخمسين\" للهذلي (ل ١٩٩/ أ) للأصمعي عن نافع، وأبي حاتم عن المفضل.\nوفي \"البحر المحيط\" لأبي حيان ٥/ ٦٦، \"الدر المصون\" للسمين الحلبي ٦/ ٧٦ منسوبة للحسن والأعرج.\n(٤) انظر \"بحر العلوم\" للسمرقندي ٢/ ٥٩، \"معالم التنزيل\" للبغوي ٤/ ٦٨، وفي \"تفسير مقاتل\" ٢/ ١٧٨، \"معاني القرآن\" للنحاس ٣/ ٢٣٠: يعادي قال الزجاج في \"معاني القرآن\" ٢/ ٤٥٨: اشتقاقه من اللغة كقولك: من يجانب الله ورسوله؛ =","vol":"13","page":456},{"text":"﴿نَارَ جَهَنَّمَ خَالِدًا فِيهَا ذَلِكَ الْخِزْيُ الْعَظِيمُ﴾.\n\n<span data-type=\"title\" id=toc-1671>٦٤ </span>- قوله تعالى: ﴿يَحْذَرُ﴾\nيحْشى (١) ﴿الْمُنَافِقُونَ أَنْ تُنَزَّلَ عَلَيْهِمْ سُورَةٌ تُنَبِّئُهُمْ بِمَا فِي قُلُوبِهِمْ﴾ قال مجاهد: كانوا يقولون القول بينهم، ثم يقولون: عسي الله أن لا يُفشِي علينا سرنا (٢).\n﴿قُلِ اسْتَهْزِئُوا إِنَّ اللَّهَ مُخْرِجٌ﴾ مظهر (٣) ﴿مَا تَحْذَرُونَ﴾.\nقال قتادة: كانت تسمى هذِه السورة: الفاضحة، والمثيرة، والمبعثرة، أثارت مخازيهم ومثالبهم (٤).\n_________\n= أي من يكون في حدٍّ والله ورسوله في حد. ونحوه في \"معاني القرآن\" النيسابوري ١/ ٣١٠.\n(١) انظر \"بحر العلوم\" للسمرقندي ٢/ ٥٩، \"معالم التنزيل\" للبغوي ٤/ ٦٨.\nوقال الزجاج في \"معاني القرآن\" ٢/ ٤٥٩: لفظ يحذر لفظ الخبر، ومعناه الأمر، لأنه لا لبس في الكلام في أنه أمر، فهو كقولك ليحذر المنافقون.\n(٢) \"تفسير مجاهد\" ١/ ٢٨٣، وذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥٥ وعزاه لابن أبي شيبة وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ١٧١ من طريق عيسى، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٩ من طريق ورقاء، كلاهما عن ابن أبي نجيح، عن مجاهد، به.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١٠/ ١٧١ من طريق ابن جريج، عن مجاهد، بنحوه.\n(٣) نظر \"جامع البيان\" للطبري ١٠/ ١٧١، \"النكت والعيون\" للماوردي ٢/ ٣٧٨، \"زاد المسير\" لابن الجوزي ٣/ ٤٦٤.\n(٤) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥٥ وعزاه لابن المنذر، وابن أبي حاتم، =","vol":"13","page":457},{"text":"وقال الحسن: كان المسلمون يُسمُّون هذِه السورة الحفَّارة حفرت ما (١) في قلوب المنافقين فأظهرته (٢).\nقال ابن كيسان: نزلت هذِه الآية في اثني عشر رجلًا من المنافقين، وقفوا للرسول - ﷺ - على العقبة لما رجع من غزوة تبوك ليفتكوا به إذا علاها، ومعهم رجل مسلم يُخْفِيهم شأنه، وتنكروا له في ليلة مظلمة، فأخبر جبريل ﵇ رسول الله - ﷺ - بما قدَّروا، وأمره أن يرسل إليهم من يضرب وجوه رواحلهم، وعمار بن ياسر - ﵁ - يقود برسول الله - ﷺ - (٣)، وحذيفة - ﵁ - يسوق به، فقال لحذيفة: \"اضرب وجوه رواحلهم\"، فضربها حتى نحَّاهم، فلما\n_________\n= وأبي الشيخ.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٢٩ من طريق يزيد بن زريع، عن سعيد بن أبي عروبة، عن قتادة قال: كانت هذِه السورة تسمى الفاضحة؛ فاضحة المنافقين، وكان يقال لها: المثيرة؛ أنبأت بمثالبهم وعوراتهم.\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ١٧١ من نفس الطريق، ليس فيها تسميتها بالمثيرة وذكره البغوي في \"معالم التنزيل\" ٤/ ٦٨ بمثل ما ذكر المؤلف.\n(١) ما: ساقطة من الأصل، وأثبتها من (ت).\n(٢) لم أجد من أسنده. وذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ١٩٦ عن الحسن.\nوذكر ابن الجوزي في \"زاد المسير\" ٣/ ٣٨٩ من أسماء سورة التوبة (الحافرة) وعزاه للزجاج.\n(٣) في \"معالم التنزيل\" للبغوي زيادة: راحلته.","vol":"13","page":458},{"text":"نزل (١) قال لحذيفة: \"من عرفت من القوم\"؟ قال: لم أعرف منهم أحدًا، فقال رسول الله - ﷺ -: \"فإنه فلان وفلان حتى عَدَّهم كلهم\"، فقال حذيفة: ألا تبعث إليهم فتَقْتُلَهم؟ فقال: \"أكره أن تقول العربُ: لما ظَفِرَ بأصحابِه أقبلَ يقتلهم، بل يكفيناهم الله بالدبيلة\" قيل: يا رسول الله؛ ما الدبيلة؟ قال: \"شهاب من جهنم يضعه على نياط فؤاد (٢) أحدهم حتى تزهق نفسه\" وكان كذلك (٣).\n* * *\n_________\n(١) في حاشية الأصل: في نسخة: نحاهم.\n(٢) فؤاد: زيادة من (ت).\n(٣) لم أجده مسندًا عن ابن كيسان. لكن ذكره البغوي في \"معالم التنزيل\" ٤/ ٦٩، وابن الجوزي في \"زاد المسير\" ٣/ ٤٦٣ عنه.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٠٧ ولم ينسبه.\nوقد أخرج القصة بمعناها أحمد في \"المسند\" ٥/ ٤٥٣ (٢٣٧٩٢) من طريق الوليد ابن عبد الله بن جميع، عن أبي الطفيل.\nقال الهيثمي في \"مجمع الزوائد\" ١/ ١١٠ بعد ذكره لها: رواه الطبراني في الكبير، ورجاله ثقات.\nوذكر القصة بمعناها أيضًا البيهقي في \"دلائل النبوة\" ٥/ ٢٦٠ من طريق ابن إسحاق، عن الأعمش، عن عمرو بن مرة، عن أبي البختري، عن حذيفة بن اليمان - ﵁ -. =","vol":"13","page":459},{"text":"<span data-type=\"title\" id=toc-1672>٦٥ </span>- قوله تعالى: ﴿وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ﴾ الآية\nقال ابن عمر وقتادة وزيد بن أسلم ومحمد بن كعب: قال رجل من المنافقين في غزاة تبوك: ما رأيت مثلَ قرائِنا هؤلاء أرغبُ بطونًا ولا أكذبُ ألسنًا ولا أجبنُ عند اللقاء؛ يعني: رسول الله - ﷺ - وأصحابه، فقال له عوف بن مالك: كذبت، ولكنك منافق، لأخبرنَ رسول الله - ﷺ -، فذهب عوف إلى رسول الله - ﷺ - لِيُخْبره؛ فوجد القرآن قد سبقه، فجاء ذلك الرجل إلى رسول الله - ﷺ - وقد ارتحل وركب ناقته، فقال لرسول الله - ﷺ -: إنا كنا نخوض (١) ونلعب ونتحدث بحديث الركب نقطع به عناء الطريق.\nقال ابن عمر - ﵄ -: كأني انظر إليه متعلقًا بنسعة ناقة رسول الله - ﷺ - وإن الحجارة لتنكت رجليه وهو يقول: إنما كنا نخوض ونلعب، فيقول له (٢) رسول الله - ﷺ -: ﴿أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ﴾ ما يلتفت إليه ولا يزيده عليه (٣).\nوقال قتادة: بينا رسول الله - ﷺيسير في غزاة تبوك ورَكْب من\n_________\n= ذكر الحديثين الحافظ ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٤٢ وقال: يشهد لهذِه القصة ما رواه مسلم في صفات المنافقين وأحكامهم (٢٧٧٩).\n(١) نخوض: ساقطة من الأصل، وأثبتها من (ت).\n(٢) له: زيادة من (ت).\n(٣) انظر: \"جامع البيان\" للطبري ١٠/ ١٧٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٨٢٩، \"أسباب النزول\" للواحدي (ص ٢٥٦)، \"تفسير القرآن العظيم\" لابن كثير ٧/ ٢٢٧، \"الدر المنثور\" للسيوطي ٣/ ٤٥٥ - ٤٥٦.","vol":"13","page":460},{"text":"المنافقين يسيرون بين يديه، فقالوا: يظن هذا الرجل أن يفتح علينا قصور الشام وحصونها! هيهات هيهات! فأطْلَعَ الله تعالى نبيه - ﷺ - على ذلك، فقال النبي - ﷺ -: \"احبسوا عليَّ الركب\"، فأتاهم (١) فقال لهم: قلتم كذا وكذا، فقالوا: يا نبي الله، إنما كنا نخوض ونلعب، وحلفوا على ذلك، فأنزل الله ﷿ هذِه الآية (٢).\nوقال مجاهد: قال رجل من المنافقين: يحدثنا محمد؛ أن ناقة فلان بوادي كذا وكذا، وما يُدريه ما الغيب؟ فأنزل الله تعالى هذِه الآية (٣).\nوقال ابن يسار (٤): نزلت في وديعة بن ثابت، وهو الذي قال هذِه\n_________\n(١) في (ت): فدعاهم، وكذا عند الطبري.\n(٢) (٣) (٤) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥٦ وعزاه لابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٣٠ من طريق يزيد بن زريع، عن سعيد، عنه .. به.\nوذكره الواحدي في \"أسباب النزول\" (ص ٢٥٥)، وابن الجوزي في \"زاد المسير\" ٣/ ٤٦٥.\n(٣) \"تفسير مجاهد\" ١/ ٢٨٣.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٤٥٦ لابن أبي شيبة وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٧٣، من طريق عيسى، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٣٠ من طريق ورقاء، كلاهما عن ابن أبي نجيح، عنه، به.\nوذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٦٥.\n(٤) في الأصل: ابن كيسان، وهو تحريف، والتصويب من (ت) ومصادر التخريج.","vol":"13","page":461},{"text":"المقالة (١).\nوقال الضحاك: نزلت في عبد الله بن أُبَي ورهط (٢)، كانوا يقولون في رسول الله - ﷺ - وأصحابه ما لا ينبغي، فإذا بلغ رسول الله - ﷺ -؛ قالوا: إنما كنا نخوض ونلعب (٣).\nقال الله ﷿: ﴿قُلْ﴾ لهم يا محمد ﴿أَبِاللَّهِ وَآيَاتِهِ﴾ وكتابه ﴿وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ﴾.\n\n<span data-type=\"title\" id=toc-1673>٦٦ </span>- قوله تعالى: ﴿لَا تَعْتَذِرُوا قَدْ كَفَرْتُمْ﴾\nبقولكم هذا ﴿بَعْدَ إِيمَانِكُمْ﴾ إقراركم ﴿إِنْ نَعْفُ عَنْ طَائِفَةٍ مِنْكُمْ نُعَذِّب طَائِفَةً﴾ قراءة العامة بضم الياء والتائين على غير تسمية الفاعل، وقرأ عاصم ﴿إِنْ نَعْفُ﴾ -بنون مفتوحة وفاء مضمومة- ﴿نُعَذِّبْ﴾ بالنون وكسر الذال ﴿طَائِفَةً﴾ بالنصب (٤).\nوالطائفة في هذِه الآية رجلٌ واحد يقال له: مَخْشِي بن حُمَير الأشجعي (٥)، أنكرَ عليهم بعضَ ما سمع ولم يُمالِهم عليه، وجعل\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٧٢ من طريق ابن حميد، عن سلمة، عن ابن إسحاق، به. وهو في \"السيرة النبوية\" لابن هشام ٢/ ٥٥١.\n(٢) في (ت): ورهطه.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٦٥.\n(٤) انظر \"السبعة\" لابن مجاهد (ص ٣١٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٠، \"الحجة\" للفارسي ٤/ ٢٠٥.\n(٥) هو مَخْشي بن حمير الأشجعي، قال ابن حجر: ذكر في \"مغازي ابن إسحاق\" في غزوة تبوك، وفي \"تفسير الكلبي\" بسنده إلى ابن عباس، وبسند آخر إلى ابن =","vol":"13","page":462},{"text":"يسير مُجانبًا لهم، فلمَّا نزلت هذِه الآية تاب (١) من نفاقه وقال: اللهم إني لا أزال أسمع آية تُقرأ أُعْنَى بها، تقشعر منها الجلود، وتجب (٢) منها القلوب، اللهم اجعل وفاتي قتلًا في سبيلك، لا يقول أحد: أنا غسَّلتُ؛ أنا كفَّنت؛ أنا دفنت، فأصيب يوم اليمامة فيمن قُتل، فما أحد إلا وقد وجِدَ وعُرِف مصرعُه غيره (٣).\nوقيل: معناه إن تيب على طائفةٍ منكم فيعفو الله عنهم تُعذَّب طائفة بترك التوبة (٤) ﴿بِأَنَّهُمْ كَانُوا مُجْرِمِينَ﴾.\n* * *\n_________\n= مسعود أنه ممن نزل فيه ﴿وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ﴾ وأنه قال: يارسول الله غيّر اسمي واسم أبي، فسماه عبد الله بن عبد الرحمن. قال ابن عبد البر: تاب وحسنت توبته.\n\"الاستيعاب\" لابن عبد البر ١٠/ ٥٤، \"الإصابة\" لابن حجر ٩/ ١٤٩.\n(١) في (ت): برئ.\n(٢) تجب: أي تخفق وتضطرب. \"القاموس المحيط\" للفيروزآبادي ١/ ٣٠٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٧٢ من طريق ابن علية، عن أيوب، عن عكرمة، بنحوه، ولم يُسَمّه. وكذا أورده ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٢٩.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٧٠ وعزاه لابن إسحاق. وانظر \"السيرة النبوية\" لابن هشام ٢/ ٥٥١.\n(٤) ذكره الطبري في \"جامع البيان\" ١٠/ ١٧٤ بدون نسبة.","vol":"13","page":463},{"text":"<span data-type=\"title\" id=toc-1674>٦٧ </span>- قوله تعالى: ﴿الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُمْ مِنْ بَعْضٍ﴾\nأي شكل بعض، وعلى دين بعض، يعني: أنهم صِنف واحد وعلى أمرٍ واحد، ثم ذكر أمرهم فقال: ﴿يَأْمُرُونَ بِالْمُنْكَرِ﴾ بالكفر والمعصية ﴿وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ﴾ عن الإيمان والطاعة ﴿وَيَقْبِضُونَ أَيْدِيَهُمْ﴾ ويمسكونها ويكفُّونها عن الصدقة والنفقة في الحقِّ ولا (١) يبسطونها بخير، أصله أن المعطي يمدُّ يده ويبسطها بالعطاء، فيقال لمن بَخِل ومَنَع: قد قبض يده (٢)، ومنه قوله تعالى: ﴿وَقَالَتِ اليُهود يَد اللهِ مَغلُولَة﴾ (٣)، أي: ممسكة عن النفقة ﴿نَسُوا اللَّهَ فَنَسِيَهُمْ﴾ تركوا طاعة الله فتركهم الله من توفيقه وهدايته في الدنيا، ومن رحمته وفي عذابه وناره في العقبي (٤) ﴿إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ﴾.\n\n<span data-type=\"title\" id=toc-1675>٦٨ </span>- قوله تعالى: ﴿وَعَدَ اللَّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْكُفَّارَ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا هِيَ حَسْبُهُمْ﴾\nكافيتهم عذابًا وجزاءً على كفرهم ﴿وَلَعَنَهُمُ اللَّهُ﴾ وطردهم وأبعدهم من رحمته ﴿وَلَهُمْ عَذَابٌ مُقِيمٌ﴾ دائم (٥).\n_________\n(١) في الأصل: (لا) بدون واو، والمثبت من (ت).\n(٢) انظر \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٥٢).\n(٣) المائدة: ٦٤.\n(٤) \"جامع البيان\" للطبري ١٠/ ١٧٥، \"معاني القرآن\" للزجاج ٢/ ٤٦٠.\n(٥) دائم: ساقطة من (ت).","vol":"13","page":464},{"text":"<span data-type=\"title\" id=toc-1676>٦٩ </span>- قوله تعالى: ﴿كَالَّذِينَ مِنْ قَبْلِكُمْ﴾\nيعني فعلتم كفعل الذين من قبلكم؛ إذ لُعِنْتُم (١) وعُذِّبتم كما لُعِن الذين كانوا من قبلكم من كُفَّار الأممِ الخالية ﴿كَانُوا أَشَدَّ مِنْكُمْ قُوَّةً﴾ بطشًا ومنعة ﴿وَأَكْثَرَ أَمْوَالًا وَأَوْلَادًا فَاسْتَمْتَعُوا﴾ فتمتعوا وانتفعوا ﴿بِخَلَاقِهِمْ﴾ بنصيبهم من الدنيا (٢) ورضوا بها عوضًا من الآخرة.\nوقال أبو هريرة والحسن: بِخَلاقهم بدِينِهِم (٣)، فسلكتم أيها المنافقون والكافرون سبيلهم.\n﴿فَاسْتَمْتَعْتُمْ بِخَلَاقِكُمْ كَمَا اسْتَمْتَعَ الَّذِينَ مِنْ قَبْلِكُمْ بِخَلَاقِهِمْ وَخُضْتُمْ﴾\n_________\n(١) في (ت): ولعنتم.\n(٢) روي هذا المعني عن السدي كما عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٣٤ من طريق عامر بن الفرات، عن أسباط، عن السدي .. به.\nوعزا النحاس في \"معاني القرآن\" ٣/ ٢٣٢ هذا المعني لأهل اللغة.\nقال الزجاج في \"معاني القرآن\" ٢/ ٤٦٠: والخلاق: النصيب الذي هو عند صاحبه وافر الحظّ.\n(٣) أثر أبي هريرة ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥٨ وعزاه لابن أبي حاتم وأبي الشيخ. وهو في \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٨٣٤ من طريق شريك، عن أبي معشر، عن سعيد، عن أبي هريرة .. به.\nوأثر الحسن أخرجه الطبري في \"جامع البيان\" ١٥/ ١٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٣٤ من طريق محمد بن ثور، عن معمر، عن الحسن، به.\nوجمع بينهما الطبري في \"جامع البيان\" ١٠/ ١٧٥ تبعًا لأبي عبيدة في \"مجاز القرآن\" ١/ ٢٦٣ فقال: فتمتعوا بنصيبهم وحظهم من دنياهم ودينهم، ورضوا بذلك.","vol":"13","page":465},{"text":"في الباطل والكذب على الله، وتكذيب رسله (١)، والاستهزاء بالمؤمنين ﴿كَالَّذِي خَاضُوا﴾ أراد كالذين خاضوا، وذلك أن الذي اسم ناقص مثل (ما) و(ش) يُعَبَّرُ بها عن الواحد والجميع، نظيره قوله ﷿: ﴿كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا﴾ ثم قال: ﴿ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ﴾ (٢) (٣).\nوقال الشاعر (٤):\nوإنَّ الذي حَانَتْ بفَلْج (٥) دمَاؤُهُمْ ... هُمُ القومُ كلُّ القوم يا أُمَّ خَالدِ\nوإن شئت جعلت الذي إشارة إلى مضمر، يريد: وخضتم كالخوض الذي خاضوا فيه (٦).\n_________\n(١) في (ت): رسوله.\n(٢) البقرة: ١٧.\n(٣) انظر هذا الاستعمال في \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٦١).\n(٤) البيت للأشهب بن رميلة في \"شعراء أمويون\" ٤/ ٢٣١ - ٢٣٢، \"خزانة الأدب \" للبغدادي ٦/ ٧، \"شرح شواهد المغني\" ٢/ ٥١٧، و\"الكتاب\" لسيبويه ١/ ١٨٧، و\"المقتضب\" للمبرد ٤/ ١٤٦، و\"الأمالي\" لابن الشجري ٣/ ٥٧، و\"مجاز القرآن\" لأبي عبيدة ٢/ ١٩٠، \"المحتسب\" لابن جني ١/ ١٨٥، \"سر صناعة الإعراب\" لابن جني ٢/ ٥٣٧، \"شرح المفصل\" لابن يعيش ٣/ ١٥٥، و\"لسان العرب\" (فلح).\n(٥) في (ت): بعلج.\n(٦) ختار هذا المعنى الفراء في \"معاني القرآن\" ١/ ٤٤٦، والطبري في \"جامع البيان\" ١٠/ ١٧٦.","vol":"13","page":466},{"text":"﴿أُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَأُولَئِكَ هُمُ الْخَاسِرُونَ﴾.\nروى أبو هريرة - ﵁ - عن النبي - ﷺ - قال: \"لتأخذنَّ كما أخذت الأمم من قبلكم ذراعًا بذراع وشيرًا بشبر وباعًا بِبَاع، حتى لو أن أحدًا من أولئك دخل جُحْر الضَبِّ لَدَخَلْتُمُوه\" قال أبو هريرة - ﵁ -: اقرؤوا إن شئتم: ﴿كَالَّذِينَ مِنْ قَبْلِكُمْ كَانُوا أَشَدَّ مِنْكُمْ قُوَّةً وَأَكْثَرَ أَمْوَالًا وَأَوْلَادًا﴾ الآية. قالوا: يا رسول الله؛ كما صنعت فارس والروم وأهل الكتاب؟ قال: \"فَهَلِ النَّاس إلاّ هُمْ؟ ! \" (١).\n_________\n(١) أخرجه بهذا اللفظ أبو يعلى في \"مسنده\" ١١/ ١٨٢، والطبري في \"جامع البيان\" ١٠/ ١٧٦ من طريق أبي معشر، عن سعيد المقبري، عن أبي هريرة .. به.\nوإسناده ضعيف، أبو معشر نجيح بن عبد الرحمن السندي المدني منكر الحديث كما قاله البخاري وغيره. \"التاريخ الكبير\" للبخاري (ص ٩٢).\nولكن أصل هذا الخبر في الصحيح، فقد أخرجه البخاري في الاعتصام -باب قول النبي - ﷺ - \"لتتبعن سنن من قبلكم\" (٧٣١٩) من طريق أحمد بن يونس، عن ابن أبي ذئب، عن سعيد المقبري، عن أبي هريرة - ﵁ - مرفوعًا: \"لا تقوم الساعة حتى تأخذ أمتي بأخذ القرون قبلها شبرًا بشبر، وذراعًا بذراع\" قيل: يا رسول الله، كفارس والروم؟ فقال: \"ومن الناس إلا أولئك؟ \".\nوأخرجه أحمد في \"المسند\" ٢/ ٤٥٠ (٩٨١٩)، وابن ماجه في الفتن، باب افتراق الأمم (٣٩٩٤) من طريق يزيد بن هارون، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة .. بمعناه.\nوقال: اليهود والنصارى بدل فارس والروم.\nويشهد له حديث أبي سعيد الخدري عند البخاري في الأنبياء، باب ما ذكر عن بني إسرائيل (٣٤٥٦)، ومسلم في العلم، باب اتباع سنة اليهود والنصارى (٢٦٦٩) بمعناه.\nوقد اعترض ابن عطية في \"المحرر الوجيز\" ٣/ ٥٦ على إيراد المفسرين لهذا =","vol":"13","page":467},{"text":"وقال ابن عباس - ﵄ - في هذِه الآية: ما أشبه الليلة بالبارحة! هؤلاء بنو إسرائيل شُبِّهْنا بِهم (١).\nوقال ابن مسعود - ﵁ -: أنتم أشبه الأمم (٢) ببني إسرائيل سمتًا وهديًا، تتبعون عَمَلَهُم حذوَ القُذَّة بالقُذَّة، غير أنِّي لا أدري؛ أتعبدون العجل أم لا؟ (٣).\nوقال حذيفة بن اليمان - ﵁ -: المنافقون الذين فيكم اليوم شرٌّ من المنافقين الذين كانوا على عهد رسول الله - ﷺ -، قلنا: وكيف؟ قال: لأن (٤) أولئك كانوا يُخفون نفاقهم وهؤلاء أعلنوه (٥).\n* * *\n_________\n= الحديث عند هذِه الآية فقال: وهو معنى لا يليق بالآية جدًّا؛ إذ هي مخاطبة لمنافقين كفار، أعمالهم حابطة، والحديث مخاطبة لموحّدين يتبعون سنن من مضى في أفعال دنيوية لا تخرج عن الدين.\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥٨ وعزاه لابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٣٤ من طريق ابن جريج، عن عمر بن عطاء، عن عكرمة، عن ابن عباس .. به.\nوفيهما زيادة: قال ابن جريج: لا أعلم إلا أنه قال: والذي نفسي بيده لتتَّبِعُنَّهُم حتى لو دخل الرجل منهم جُحْر ضب لدخلتموه.\n(٢) في (ت): أمم الأنبياء.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ٧٢.\n(٤) لأن: زيادة من (ت).\n(٥) في (ت): يعلنونه. والأثر لم أجده.","vol":"13","page":468},{"text":"<span data-type=\"title\" id=toc-1677>٧٠ </span>- قوله تعالى: ﴿أَلَمْ يَأْتِهِمْ﴾\nيعني: المنافقين والكافرين ﴿نَبَأُ﴾ خبر ﴿الَّذِينَ مِنْ قَبْلِهِمْ﴾ حين عصوا رسلنا وخالفوا أمرنا؛ كيف أهلكناهم وعذبناهم وكذبناهم؟ ثم ذكرهم فقال ﴿قَوْمِ نُوحٍ﴾ بالخفض، بدلًا من الذين، أهلكوا بالطوفان ﴿وَعَادٍ﴾ أهلكوا بالريح ﴿وَثَمُودَ﴾ بالرجفة ﴿وَقَوْمِ إِبْرَاهِيمَ﴾ بسلب النعمة وهلاك نمرود ﴿وَأَصْحَابِ مَدْيَنَ﴾ يعني قوم شعيب بعذاب يوم الظلة ﴿وَالْمُؤْتَفِكَاتِ﴾ المنقلبات التي جعلت عاليها سافلها، وهم قوم لوط وقُراهم ﴿أَتَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ﴾ فكذبوهم وعصوهم؛ كما فعلتم يا معشر الكفار فاحذروا تعجيل النقمة (١) ﴿فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-1678>٧١ </span>- قوله تعالى: ﴿وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ﴾\nفي الدين، والملة، والعون، والنصرة، والرحمة، والمحبة.\nقال جرير بن عبد الله - ﵁ -: سمعت النبي - ﷺ - يقول: \"المهاجرون والأنصار بعضهم أولياء بعض في الدنيا والآخرة، والطلقاء من قريش والعتقاء من ثقيف بعضهم أولياء بعض في الدنيا والآخرة\" (٢).\n_________\n(١) في (ت): النعمة، وهو تصحيف.\n(٢) أخرجه الطيالسي في \"مسنده\" (ص ٩٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٢٥٠، والطبراني في \"المعجم الكبير\" ٢/ ٣١٤ (٢٣١٠)، والخطيب في \"تاريخ بغداد\" ١٣/ ٤٤ من طرق عن عاصم بن بهدلة، عن أبي وائل، عن جرير بن عبد الله .. به.\nوإسناده حسن. =","vol":"13","page":469},{"text":"﴿يَأْمُرُونَ بِالْمَعْرُوفِ﴾ بالإيمان والخير ﴿وَيَنْهَوْنَ عَنِ الْمُنْكَرِ﴾ ما لا يعرف في شريعة ولا سُنّة.\nقال أبو العالية: كُلّ ما ذَكَر الله في كتابه من الأمر بالمعروف فهو الدعاء من الشرك إلى الإسلام، والنهي عن المنكر فهو النهي عن عبادة الأوثان والشيطان (١).\n﴿وَيُقِيمُونَ الصَّلَاةَ﴾ المفروصْة ﴿وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُولَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾.\n_________\n= وأخرجه الطبراني في \"المعجم الكبير\" ٢/ ٣٤٣ (٢٤٣٨)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٣٨، والحاكم في \"المستدرك\" ٤/ ٨٠ - ٨١ من طريق سفيان الثوري، عن الأعمش، عن موسى بن عبد الله الخطمي، عن عبد الرحمن بن هلال، عن جرير .. بنحوه.\nصححه الحاكم، ووافقه الذهبي.\nومن هذا الطريق رواه أحمد في \"المسند\" ٤/ ٣٦٣ (١٩٢١٨)، ولكن وقع في المطبوع من المسند خطأ من الناسخ فجاء فيه عبد الرزاق، أخبرنا سفيان، عن الأعمش، عن موسى بن عبد الله بن هلال العبسي، عن جرير.\nوقد نبه عليه الهيثمي في \"مجمع الزوائد\" ١٠/ ١٥، ونقله عنه الحافظ ابن حجر في \"تعجيل المنفعة\" لابن حجر ٢/ ٢٨٧ وفي \"أطراف المسند\" ٢/ ٢٠٤.\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٧٩ من طريق عبد الله بن أبي جعفر، عن أبيه، عن الربيع بن أنس، عن أبي العالية .. به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٣١ من نفس الطريق، ولم يذكر فيه تفسير المعروف.\nثم أسند عن ابن عباس قوله في تفسير المعروف: أن تشهدوا أن لا إله إلا الله، والإقرار بما أنزل الله، وتقاتلونهم عليه، ولا إله إلا الله هو أعظم المعروف. قال ابن أبي حاتم: وروي عن أبي العالية قال: التوحيد.","vol":"13","page":470},{"text":"<span data-type=\"title\" id=toc-1679>٧٢ </span>- قوله تعالى: ﴿وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ﴾ ومنازل ﴿طَيِّبَةً﴾.\nقال الحسن: سألت أبا هريرة وعمران بن حصين - ﵄ - عن قول الله تعالى ﴿وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ﴾ قالا: على الخبير سقطت، سألنا رسول الله - ﷺ - عن ذلك فقال: \"قصر في الجنة من لؤلؤة فيه سبعون دارًا من ياقوتة حمراء، في كل دار سبعون بيتًا من زبرجدة خضراء، في كل بيت سبعون سريرًا، على كل سرير سبعون فراشًا من كل لون، على كل فراش زوجة من الحور العين، وفي كل بيت سبعون مائدة، على كل مائدة سبعون لونًا من طعام، وفي كل بيت سبعون وصيفة، ويُعْطى المؤمن من (١) القوة في غداةٍ واحدة ما يأتي على ذلك كله أجمع\" (٢).\n_________\n(١) من (ت).\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٦١ وعزاه لابن أبي حاتم وابن مردويه.\nوقد أخرجه ابن المبارك في \"الزهد\" (ص ٥٥٠)، والطبري في \"جامع البيان\" ١٠/ ١٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٣٩، والطبراني في \"المعجم الكبير\" ١٨/ ١٦٠ (٣٥٣)، وفي \"المعجم الأوسط\" ٥/ ١٢٠، والواحدي في \"الوسيط\" ٢/ ٥٠٩ من طرق عن جسر بن فرقد، عن الحسن، عن عمران بن حصين وأبي هريرة .. بنحوه.\nوأورده المنذري في \"الترغيب والترهيب\" ٤/ ٢٨٥ وعزاه للطبراني والبيهقي.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ٣١: وفيه جسر بن فرقد، وهو ضعيف، وقد وثقه سعيد بن عامر، وبقية رجال الطبراني ثقات.\nقلت: جسر بن فرقد القصّاب، أبو جعفر، عامّة النقاد على تضعيفه، فقال =","vol":"13","page":471},{"text":"﴿فِي جَنَّاتِ عَدْنٍ﴾ في بساتين خلد وإقامة، يقال: عَدَن بالمكان؛ إذا أقام به، ومنه المعدن (١).\nوقال رسول الله - ﷺ -: \"عَدْنٌ دار الله التي لم ترها عين، [ولا سمعتها أذن] (٢)، ولم تخطر على قلب بشر، لا يسكنها غير ثلاثة: النبيين والصديقين والشهداء، يقول الله ﷿: طوبى لمن (ذلك له) (٣) \" (٤).\n_________\n= البخاري: ليس بذاك، وقال ابن معين: ليس بشئ، وقال الدارقطنى: متروك، وقال ابن عدي: وأحاديثه عامتها غير محفوظة.\n\"التاريخ الكبير\" للبخاري ٢/ ٢٤٦، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٣٨، \"الكامل في القراءات الخمسين\" للهذلي ٢/ ١٦٩، \"لسان الميزان\" للذهبي (٢/ ١٠٤).\nلذلك قال الحافظ ابن كثير فى \"البداية والنهاية\" ٢/ ٣٩١: وهذا الحديث غريب؛ بل الأشبه أنه موضوع، فإن هذا الخبر ضعيف جدًّا.\n(١) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٣ - ٢٦٤، \"جامع البيان\" للطبري ١٠/ ١٧٩.\n(٢) من (ت).\n(٣) في (ت): دخلك.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٠ من طريق زيادة بن محمد، عن محمد ابن كعب، عن فضالة بن عبيد، عن أبي الدرداء .. بنحوه مرفوعًا.\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٠ والبزار كما في \"كشف الأستار\" ٤/ ٨٣، ١٩٢ من نفس الطريق .. بمعناه.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٤١٢: رواه البزار، وفيه زيادة بن محمد وهو ضعيف.\nقلت: زيادة بن محمد الأنصاري، منكر الحديث؛ كما قاله البخاري والنسائي وأبو حاتم.\nوقال ابن حبان في \"صحيحه\": يروي المناكير عن المشاهير فاستحق الترك. =","vol":"13","page":472},{"text":"وقال عبد الله بن مسعود - ﵁ -: هي بطنان الجنة؛ أي: وسطها (١).\nوسأل ابن عباس - ﵄ - كعبا عن جنات عدن، فقال: هي الكروم والأعناب بالسُّرْيَانية (٢).\nوقال عبد الله بن عمرو (٣) - ﵄ -: إن في الجنة قصرًا يقال له: عدن، حوله البروج والمروج (٤)، له خمسة آلاف باب على كل باب خيمة (٥)، لا يدخله إلاّ نبي أو صدّيق أو شهيد (٦).\n_________\n= انظر \"التاريخ الكبير\" للبخاري ٣/ ٤٤٦، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦١٩، \"المجروحين\" لابن حبان ١/ ٣٠٨ فالحديث على هذا منكر والله أعلم.\n(١) أخرجه الطبري في \"جامع البيان\"، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٠ من طرق عن أبي الضحي وعبد الله بن مرة، عن مسروق، عن ابن مسعود .. به.\nوذكره ابن عطية في \"المحرر الوجيز\" ٣/ ٥٨، والبغوي في \"معالم التنزيل\" ٤/ ٧٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٠ من طريق زيد بن أبي أنيسة، عن يزيد ابن أبي زياد، عن عبد الله بن الحارث، عن ابن عباس .. به.\nوذكره ابن عطية في \"المحرر الوجيز\" ٣/ ٥٨ وفيه: بالفارسية بدل بالسريانية ثم قال: وأظن هذا وهما، اختلط بالفردوس. وانظر: \"المعزب\" للجواليقي (ص ٢٤٠).\n(٣) في (ت): عمر، وهو خطأ.\n(٤) في \"جامع البيان\" للطبري: والرُّوح.\n(٥) في حاشية الأصل: في نسخة: خيرة، وعند الطبري: حبرة.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨١ - ١٨٢ من طريق يعلي بن عطاء، عن نافع بن عاصم، عن ابن عمرو .. بنحوه. وفيه: له خمسون ألف باب بدل خمسة آلاف باب. =","vol":"13","page":473},{"text":"وقال الحسن: جنات عدن، وما أدراك ما جنات عدن! قصر من ذهب، لا يدخله إلا نبي، أو صدّيق، أو شهيد، أو حَكَمُ عَدْل. رفع الحسن بها صوته (١).\nوقال الضحاك: هي مدينة الجنة، وفيها الرسل والأنبياء والشهداء وأئمة الهدى والناس حولهم بَعْدُ، والجنّات حولها (٢).\nوقال عطاء بن السائب: عدن نهر في الجنة جِنانُه (٣) على حافتيه (٤).\nوقال مقاتل والكلبي: عدن أعلي درجة في الجنة، وفيها عين التسنيم (٥)، والجنان حولها محدقة بها، وهي مغطاة من يوم خلقها الله\n_________\n= وأخرجه أيضًا ١٠/ ١٨٢ من طريق يعلي بن عطاء، عن يعقوب بن عاصم، عن ابن عمرو .. بنحوه. وفيه: على كل باب خمسة آلاف حِبَرة.\n(١) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨١ من طريقين عن عون بن موسى، عن الحسن .. به.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٧٣، وابن عطية في \"المحرر الوجيز\" ٣/ ٥٨ وقال: والآية تأبى هذا التخصيص، إذ قد وعد الله بها جميع المؤمنين.\n(٢) في (ت): والناس من حولهم، تعدوا الجنان حولها.\nوالأثر أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٢ من طريق عبد الرحمن المحاربي، عن جويبر، عن الضحاك .. به.\nوذكره ابن عطية في \"المحرر الوجيز\" ٣/ ٥٨.\n(٣) عند الطبري: جنّاته.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٢ من طريق واصل بن السائب، عن عطاء .. به.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٧٣، وابن عطية في \"المحرر الوجيز\" ٣/ ٥٨.\n(٥) في (ت): النسيم.","vol":"13","page":474},{"text":"﷿ حتَّى ينزلها أهلها: الأنبياء والصديقون والشهداء والصالحون، ومن شاء الله، وفيها قُصُور الدُرِّ والياقوت والذهب، فتهبَ ريحٌ طيبةٌ من تحت العرض فَتُدْخِلُ عليهم كثبانَ المسكِ الأبيض (١).\nوقال عطاء الخُرَاسَانِيّ في قوله تعالى: ﴿وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ﴾ قال: قصور من الزبرجد الأخضر (٢) والدرّ والياقوت، يفوح طيبها من مسيرة خمس مائة عام، في جنات عدن وهي قصبة الجنة، وسقفها عرش الرَّحْمَن (٣).\n﴿وَرِضْوَانٌ مِنَ اللَّهِ أَكْبَرُ﴾ رفع على الابتداء؛ أي رضا الله عنهم أكبر من ذلك كله (٤).\nوروى مالك بن أنس ﵀، عن زيد بن أسلم، عن عطاء بن يسار، عن أبي سعيد الخُدرِيّ - ﵁ - قال: قال رسول الله - ﷺ -: \"إن الله ﵎ يقول لأهل الجنة: يَا أهل الجنة، فيقولون: لبيك ربنا وسعديك، فيقول: هل رضيتم، فيقولون: وما لنا لا نرضى\n_________\n(١) \"تفسير مقاتل\" ٢/ ١٨٢. وذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٠٤.\n(٢) من (ت).\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٠٤، ونحوه مختصرًا في \"زاد المسير\" ٣/ ٤٦٩ و\"البحر المحيط\" لأبي حيان ٥/ ٧٢.\n(٤) قال الطبري في \"جامع البيان\" ١٠/ ١٨٣: ولم يعطف به في الإعراب على الجنات والمساكن الطيبة ليعلم بذلك تفضيل الله ورضوانه عن المُؤْمنين، على سائر ما قسم لهم من فضله، وأعطاهم من كرامته. وانظر \"معاني القرآن\" للفراء ١/ ٤٤٦.","vol":"13","page":475},{"text":"وقد أعطيتنا ما لم تعط أحدًا من خلقك، فيقول: أنا أعطيكم أفضل من ذلك، قالوا: يَا ربنا؛ وأي شيء أفضل من ذلك؟ قال: أُحِلُّ لكم (١) رضواني فلا أسخط عليكم بعده أبدًا\" (٢).\n﴿ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ﴾ (٣).\n\n<span data-type=\"title\" id=toc-1680>٧٣ </span>- قوله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ﴾\nبالسيف والقتال ﴿وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ﴾ اختلفوا في صفة جهاد المنافقين:\nفقال ابن مسعود - ﵁ -: بيده، فإن لم يستطع فبلسانه، فإن لم يستطع\n_________\n(١) في (ت): عليكم.\n(٢) أخرجه ابن المبارك براوية نعيم بن حماد في \"الزهد\" (ص ١٢٩) ومن طريقه أَحْمد في \"المسند\" ٣/ ٨٨ (١١٨٣٥) والبخاري في الرقاق، باب صفة الجنة والنار (٦٥٤٩)، ومسلم في الجنة وصفة نعيمها، باب إحلال الرِّضوان على أهل الجنة (٢٨٢٩) والتِّرمذيّ في صفة الجنة، باب (١٨) (٢٥٥٥)، والنَّسائيّ في \"الكبرى\" في النعوت، باب الرضا والسخط (٧٧٤٩) وابن منده في \"الإيمان\" ٢/ ٨٠٥ والبيهقي في \"البعث\" (٤٤٥) عن مالك بن أنس .. به.\nوأخرجه البُخَارِيّ في التوحيد، باب كلام الرب مع أهل الجنة (٧٥١٨)، ومسلم في الجنة وصفة نعيمها، باب إحلال الرِّضوان على أهل الجنة (٢٨٢٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٤٧٠، وأبو نعيم في \"الحلية\" ٦/ ٣٤٢، والبغوي في \"شرح السنة\" ١٥/ ٢٣١ من طرق عن ابن وهب، عن مالك ابن أنس .. به.\n(٣) قال الطبري في \"جامع البيان\" ١٠/ ١٨٣: هذِه الأشياء التي وعدت المُؤْمنين والمؤمنات هو الظفر العظيم، والنجاء الجسيم؛ لأنهم ظفروا بكرامة الأبد، ونجوا من الهوان في سقر، فهو الفوز العظيم الذي لا شيء أعظم منه.","vol":"13","page":476},{"text":"فبقلبه، فإن لم يستطع فليكفهرّ في وجهه (١).\nوقال ابن عباس ﵄: باللسان وترك الرِّفْق (٢).\nوقال الضحاك وابن جريج: بتغليظ الكلام (٣).\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٦٢ وعزاه لابن أبي شيبة وابن أبي الدنيا في كتاب الأمر بالمعروف وابن المنذر وابن أبي حاتم وأبي الشيخ وابن مردويه\nوالبيهقي.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤١، والبيهقي في \"الشعب\" ٧/ ٣٨ من طريق حسن بن صالح، عن علي بن الأقمر، عن عمرو بن أبي جندب، عن ابن مسعود .. بنحوه. وفي لفظه عند ابن أبي حاتم: فإن لم يستطع فبقلبه، وليلقه بوجه مكفهرّ.\nعند البيهقي: فإن لم يستطع فبلسانه، فإن لم يستطع فعليه بوجه مكفهرّ.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٦٢ وعزاه لابن المنذر وابن أبي حاتم وابن مردويه والبيهقي.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٢، والبيهقي في \"السنن الكبرى\" ٩/ ١١ من طريق معاوية ابن صالح، عن علي بن أبي طلحة، عن ابن عباس .. بنحوه.\nقال ابن أبي حاتم: وروي عن مقاتل بن حيان، والربيع بن أنس مثله.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٠٤، وابن كثير ٧/ ٢٣٧.\n(٣) أثر الضحاك، أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٢ من طريق أبي معاذ النَّحويّ، عن عبيد بن سليمان، عن الضحاك .. بنحوه.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٤، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٣٧.\nولم أجد من أسنده أو عزاه لابن جريج.","vol":"13","page":477},{"text":"وقال الحسن وقتادة: بإقامة الحدود عليهم (١).\nثم قال: ﴿وَاغْلُظْ عَلَيْهِمْ وَمَأْوَاهُمْ﴾ في الآخرة ﴿جَهَنَّمُ وَبِئْسَ الْمَصِيرُ﴾.\nقال عطاء: وهذِه الآية نسخت كل شيء في القرآن من العفو والصفح (٢).\n_________\n(١) ذكر السيوطي في \"الدر المنثور\" ٣/ ٤٦٣ أثر قتادة، وعزاه لعبد بن حميد وابن المنذر.\nوأسندهما الطبري في \"جامع البيان\" ١٠/ ١٨٣ - ١٨٤، وابن أبي هاشم في \"تفسير القرآن العظيم\" ٦/ ١٨٤١.\nوذكرهما البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٤، وابن الجوزي في \"زاد المسير\" ٣/ ٤٦٩، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٣٧ واختار الطبري القول الأول؛ قول ابن مسعود من أن الله أمر نبيه - ﷺ - من جهاد المنافقين بنحو الذي أمره به من جهاد المشركين، وأن ذلك فيمن أظهر منهم كلمة الكفر، ثم أقام على إظهاره ما أظهر من ذلك.\nوقال ابن كثير ٧/ ٢٣٧: وقد يقال: إنه لا منافاة بين هذِه الأقوال؛ لأنه تارة يؤاخذهم بهذا، وتارة بهذا بحسب الأحوال والله أعلم.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٠٤.","vol":"13","page":478},{"text":"٧٣ - قوله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ﴾\nبالسيف والقتال ﴿وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ﴾ اختلفوا في صفة جهاد المنافقين:\nفقال ابن مسعود - ﵁ -: بيده، فإن لم يستطع فبلسانه، فإن لم يستطع فبقلبه، فإن لم يستطع فليكفهرّ في وجهه (١).\nوقال ابن عباس ﵄: باللسان وترك الرِّفْق (٢).\nوقال الضحاك وابن جريج: بتغليظ الكلام (٣).\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٦٢ وعزاه لابن أبي شيبة وابن أبي الدنيا في كتاب الأمر بالمعروف وابن المنذر وابن أبي حاتم وأبي الشيخ وابن مردويه والبيهقي.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤١، والبيهقي في \"الشعب\" ٧/ ٣٨ من طريق حسن بن صالح، عن علي بن الأقمر، عن عمرو بن أبي جندب، عن ابن مسعود .. بنحوه.\nوفي لفظه عند ابن أبي حاتم: فإن لم يستطع فبقلبه، وليلقه بوجه مكفهرّ.\nعند البيهقي: فإن لم يستطع فبلسانه، فإن لم يستطع فعليه بوجه مكفهرّ.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٦٢ وعزاه لابن المنذر وابن أبي حاتم وابن مردويه والبيهقي.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٢، والبيهقي في \"السنن الكبرى\" ٩/ ١١ من طريق معاوية ابن صالح، عن علي بن أبي طلحة، عن ابن عباس .. بنحوه.\nقال ابن أبي حاتم: وروي عن مقاتل بن حيان، والربيع بن أنس مثله.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٠٤، وابن كثير ٧/ ٢٣٧.\n(٣) أثر الضحاك، أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٣، وابن أبي حاتم في =","vol":"13","page":479},{"text":"وقال الحسن وقتادة: بإقامة الحدود عليهم (١).\nثم قال: ﴿وَاغْلُظْ عَلَيْهِمْ وَمَأْوَاهُمْ﴾ في الآخرة ﴿جَهَنَّمُ وَبِئْسَ الْمَصِيرُ﴾.\nقال عطاء: وهذِه الآية نسخت كل شيء في القرآن من العفو والصفح (٢).\n\n<span data-type=\"title\" id=toc-1681>٧٤ </span>- قوله تعالى: ﴿يَحْلِفُونَ بِاللَّهِ مَا قَالُوا﴾ الآية\nقال ابن عباس ﵄: كان رسول الله -ﷺ- جالسًا في ظِلّ\n_________\n= \"تفسير القرآن العظيم\" ٦/ ١٨٤٢ من طريق أبي معاذ النَّحويّ، عن عبيد بن سليمان، عن الضحاك .. بنحوه.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٤، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٣٧.\nولم أجد من أسنده أو عزاه لابن جريج.\n(١) ذكر السيوطي في \"الدر المنثور\" ٣/ ٤٦٣ أثر قتادة، وعزاه لعبد بن حميد وابن المنذر.\nوأسندهما الطبري في \"جامع البيان\" ١٠/ ١٨٣ - ١٨٤، وابن أبي هاشم في \"تفسير القرآن العظيم\" ٦/ ١٨٤١.\nوذكرهما البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٤، وابن الجوزي في \"زاد المسير\" ٣/ ٤٦٩، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٣٧ واختار الطبري القول الأول؛ قول ابن مسعود من أن الله أمر نبيه - ﷺ - من جهاد المنافقين بنحو الذي أمره به من جهاد المشركين، وأن ذلك فيمن أظهر منهم كلمة الكفر، ثم أقام على إظهاره ما أظهر من ذلك.\nوقال ابن كثير ٧/ ٢٣٧: وقد يقال: إنه لا منافاة بين هذِه الأقوال؛ لأنه تارة يؤاخذهم بهذا، وتارة بهذا بحسب الأحوال والله أعلم.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٠٤.","vol":"13","page":480},{"text":"حُجْرة (١)، فقال: \"إنه سيأتيكم إنسان فينظر إليكم بعيني شيطان، فإذا جاء فلا تُكلِّموه\"، فلم يلبثوا أن طلع رجل أزرق العينين (٢)، فدعاه رسول الله - ﷺ - فقال: \"يَا غلام (٣)، لِم تَشْتُمُني أَنْتَ وأصحابك؟ \" فانطلق الرَّجل فجاء بأصحابه، فحلفوا بالله ما قالوا، فأنزل الله تعالى هذِه الآية (٤).\n_________\n(١) عند الطبير: شجرة.\n(٢) من (ت).\n(٣) في حاشية الأصل: في نسخة: علام، وكذا هي عند الطبري والبغوي.\n(٤) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٦٣ وعزاه لابن جرير والطبراني وأبي الشيخ وابن مردويه.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٥ - ١٨٦ من طريق عبد الله بن رجاء، عن إسرائيل، عن سماك، عن سعيد بن جبير، عن ابن عباس .. بنحوه.\nوزاد في آخره: فحلفوا بالله ما قالوا وما فعلوا، حتَّى تجاوز عنهم.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٤، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٤٠.\nلكن خولف فيه عبد الله بن رجاء: فأخرجه أَحْمد في \"المسند\" ١/ ٢٦٧ (٢٤٠٧) من طريق مؤمل، وفي ١/ ٣٥٠ (٣٢٧٧) من طريق أبي أَحْمد ويحيى بن أبي بكير، والطبراني في \"المعجم الكبير\" ١٢/ ٧ (١٢٣٠٧) من طريق محمَّد بن كثير، والحاكم ٢/ ٤٨٢ من طريق عمرو بن محمَّد العنقري.\nحمستهم عن إسرائيل .. به مثله، ويذكرون الآية التي في سورة المجادلة: ﴿يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ﴾ [آية: ١٨].\nقال الحاكم: صحيح على شرط مسلم ولم يخرجاه. وسكت عنه الذهبي في \"التلخيص\".\nوعبد الله بن رجاء هو أبو عمرو الغُداني البَصْرِيّ، وثّقه أغلب النقاد، بل نصّ أبو حاتم الرَّازيّ على أنَّه حسن الحديث عن إسرائيل، ولكن غمزه ابن معين كما في =","vol":"13","page":481},{"text":"وقال الضحاك: خرج المنافقون مع رسول الله - ﷺ -، إلى تبوك، فكانوا إذا خلا بعضهم ببعض سبَّوا رسول الله -ﷺ- وأصحابه وطعنوا في الدين، فنقل ما قالوا حذيفة - ﵁ - إلى رسول الله - ﷺ -، فقال النَّبِيّ - ﷺ -: \"يَا أهل النفاق؛ ما هذا الذي بلغني عنكم؟ ! \" فحلفوا لرسول الله -ﷺ- ما قالوا شيئًا من ذلك، فأنزل الله تعالى هذِه الآية إكذابًا لهم (١).\nوقال الكلبي: نزلت في الجلاس بن سويد بن الصامت، وذلك أن رسول الله -ﷺ- خطب ذات يوم بتبوك وذكر المنافقين فسمّاهم رجسًا وعابهم، فقال الجلاس: والله لئن كان محمدٌ صادقًا فيما يقول لنحن شَرّ من الحمير، فسمعه عامر بن قيس - ﵁ - فقال: أَجل والله إن محمدًا لصادق مصدّق، ولأنتم شَرٌّ من الحمير، فلما انصرف رسول الله - ﷺ - إلى المدينة أتاه عامر بن قيس - ﵁ - فأخبره بما قال الجُلاس، فقال الجلاس: كذب يَا رسول الله عليّ؛ ما قلتُ شيئًا من ذلك،\n_________\n= رواية الطَّبْرَانِيّ بأنه كثير التحصيف، وكذا قال عمرو الفلاس: صدوق كثير الغلط والتصحيف، ولذا قال الحافظ في التقريب: صدوق يهم قليلًا.\nفلعلّ إيراده لآية التوبة هنا من أوهامه والله أعلم.\nانظر \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٥٥، \"تاريخ الطَّبْرَانِيّ عن ابن معين\" (ص ٥٣)، \"تهذيب التذهيب\" لابن حجر ٥/ ٢٠٩، \"تقريب التهذيب\" لابن حجر (٣٣٣٢).\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ٢٥٦)، وابن الجوزي في \"زاد المسير\" ٣/ ٤٧١.","vol":"13","page":482},{"text":"فأمرهما رسول الله - ﷺ - أن يحلِفا عند المنبر، فقام الجُلاس عند المنبر بعد العصر، فحلف بالله الذي لا إله إلَّا هو ما قاله؛ ولقد كذب عليَّ عامر، ثم قام عامر - ﵁ - فحلف بالله الذي لا إله إلَّا هو لقد قاله وما كذبت عليه، ثم رفع عامر - ﵁ - يديه إلى السماء فقال: اللهم أنزل على نبيك الصادق منّا الصِّدْق، فقال رسول الله - ﷺ - والمؤمنون: \"آمين\"، فنزل جبريل ﵇ على النَّبِيّ - ﷺ - قبل أن يتفرّقا بهذِه الآية حتَّى بلغ هذِه الآية ﴿فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ﴾ فقام الجلاس فقال: يَا رسول الله؛ أسمعُ الله قد عرض عليّ التوبة، صدق عامر بن قيس فيما قال لك وقد قلته، وأنا استغفر الله وأتوب إليه، فقبل رسول الله - ﷺ - ذلك منه، ثم تاب وحسنت توبته - ﵁ - (١).\nوقال قتادة: ذُكِر لنا أن رجلين اقتتلا، رجل من جهينة، ورجل من غفار، وكانت جهينةُ حلفاءَ الأنصارِ، وظَهَرَ الغفاري على الجهني، فنادى عبد الله بن أُبيّ -قاتله الله- يا بني الأوس انصروا أخاكم، فوالله مَا مَثُلنا ومَثَلُ محمدٍ إلَّا كما قال القائل: سَمِّن كلبك يأكلك (٢)، ثم قال قاتله الله: لئن رجعنا إلى المدينة ليخرجنّ الأعز\n_________\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٤ - ٧٥، والنيسابوري في \"معاني القرآن\" ١/ ٣١٠.\nوقد تقدم نحوه في سبب نزول قوله تعالى: ﴿يَحْلِفُونَ بِاللَّهِ لَكُمْ لِيُرْضُوكُمْ﴾.\nوأخرج الطبري في \"جامع البيان\" ١٠/ ١٨٥ خبر توبة الجلاس، من طريقين عن أبي معاوية، عن هشام بن عروة، عن أَبيه.\n(٢) المثل في \"مجمع الأمثال\" للميداني ٢/ ١٠٦.","vol":"13","page":483},{"text":"منها الأذل، فسعى بها رجل من المسلمين إلى رسول الله - ﷺ -، فأرسل إليه فجعل يحلف بالله ما قال، فأنزل الله تعالى ﴿يَحْلِفُونَ بِاللَّهِ مَا قَالُوا﴾ (١).\n﴿وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا﴾.\nقال مجاهد: همَّ المنافق يَقْتُل المؤمن الذي سمعه يقول: نحن (٢) شرٌّ من الحمير، لكيلا يُفْشِيه عليه (٣).\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٦٤ وعزاه لابن جرير وابن المنذر وابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\"١٠/ ١٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٤ من طريق يزيد، عن سعيد، عن قتادة .. به.\nوذكره الواحدي في \"أسباب النزول\" (ص ٢٥٩ - ٢٦٠)، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٠٦، والخازن في \"لباب التأويل\" ٢/ ٢٤٧.\nقال الطبري: والصواب من القول في ذلك عندنا أن يقال: إن الله تعالى أخبر عن المنافقين أنَّهم يحلفون بالله كذبًا على كلمة كفر تكلموا بها؛ أنَّهم لم يقولوها، وجائز أن يكون ذلك القول ما روي عن عروة أن الجلاس قاله، وجائز أن يكون قائله عبد الله بن أبي بن سلول.\nوالقول ما ذكره قتادة عنه أنَّه قال: ولا علم لنا بأي ذلك من أي؛ إذ كان لا خبر بأحدهما يوجب الحجة ويتوصل به إلى يقين العلم به، وليس مما يدرك علمه بفطرة العقل، فالصواب أن يقال فيه كما قال الله جل ثناؤه: ﴿يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ﴾.\n(٢) في (ت): لنحن.\n(٣) \"تفسير مجاهد\" ١/ ٢٨٤.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٤٦٤ لابن أبي شيبة وابن المنذر وابن أبي حاتم. =","vol":"13","page":484},{"text":"وقال السدي: قالوا إذا قدمنا المدينة عَقَدْنَا على رأس عبد الله بن أُبي تاجًا نُباهي به، فلم يصلوا إليه (١).\nوقال الكلبي: هم خمسة عشر رجلًا منهم عبد الله بن أُبَيِّ، وعبد الله ابن سعد بن أبي سرح (٢)، وطِعْمَة بن أبَيْرَق (٣)، والجلاس بن سويد، وأبو عامر بن النُّعمان، وأبو الأحوص، هَمّوا ليلًا (٤) بقتل النَّبِيّ -ﷺ- في غزوة تبوك، فأخبر جبريل ﵇ بذلك رسول الله - ﷺ - (٥).\n_________\n= وقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٥ من طريق شبل، ومن طريق عيسى، وابن أبي حاتم ٦/ ١٨٤٥ من طريق ورقاء، جميعهم عن ابن أبي نجيح، عن مجاهد .. بنحوه.\nوذكره أَيضًا البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٥، وابن الجوزي في \"زاد المسير\" ٣/ ٤٧١، والنيسابوري في \"معاني القرآن\" ١/ ٣١٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٠٧.\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٦٦ لابن أبي حاتم وأبي الشيخ.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٥ من طريق محمَّد بن يزيد، عن إسماعيل، عن السدي .. بمعناه.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٥، وابن الجوزي في \"زاد المسير\" ٣/ ٤٧١، وأبو حيان في \"البحر المحيط\" ٥/ ٧٣.\n(٢) هو عبد الله بن سعد بن أبي سَرْح بن الحارث القُرشيّ العامري.\n(٣) هو طِعْمة بن أبيرق بن عمرو الأَنْصَارِيّ.\n(٤) من (ت).\n(٥) ذكر نحوه ابن الجوزي في \"زاد المسير\" ٣/ ٤٧١، ونسبه لمقاتل، ونسبه ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٤٠ للضحاك.\nوانظر \"تفسير مقاتل\" ٢/ ١٨٣ - ١٨٤.","vol":"13","page":485},{"text":"وقيل: هُم قريش همّوا بالنبي - ﷺ - فمنعه الله تعالى (١).\n[١٤٥٠] وأنا عبد الله بن حامد (٢)، قال: أنا أبو محمَّد المزني (٣)، قال نا محمَّد بن عبد الله بن سليمان (٤)، قال: نا جعفر بن محمَّد بن الحسن (٥)، نا أبي (٦)، عن شريك (٧)، عن جابر (٨)، عن مجاهد (٩)، عن ابن عباس - ﵁ - في هذِه الآية قال: هو رجل من قريش، يقال له: الأسود، همّ بقتل رسول الله -ﷺ- (١٠).\n_________\n(١) انظر \"النكت والعيون\" للماوردي ٢/ ٣٨٣، \"زاد المسير\" لابن الجوزي ٣/ ٤٧١.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أَحْمد بن عبد الله بن محمَّد، أبو محمَّد المزني، الملقب بالباز الأبيض، الشيخ الجليل، القدوة، الحافظ.\n(٤) أبو جعفر الحضرميّ، الملقب بُمطَيَّن، ثِقَة، حافظ.\n(٥) له ذكر في ترجمة أَبيه، ولم أجد من ترجمه.\n(٦) محمَّد بن الحسن بن الزُّبير الأسدي الكُوفيّ، صدوق فيه لين.\n(٧) هو ابن عبد الله النَّخَعيّ، صدوق يخطئ كثيرًا، تغير حفظه منذ ولي قضاء الكوفة.\n(٨) ابن يزيد بن الحارث الجعفي، أبو عبد الله الكُوفيّ، ضعيف رافضي.\n(٩) ابن جبر، ثِقَة، إمام في التفسير والعلم.\n(١٠) [١٤٥٠] الحكم على الإسناد:\nإسناده ضعيف لحال جابر الجعفي.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ٣/ ٤٥٦ وعزاه للطبراني وابن أبي حاتم وأبي الشيخ وابن مردويه.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٥ من طريق يحيى بن عبد الله بن المبارك، عن شريك .. به نحوه، وليس فيه من قريش.\nوأخرجه الطَّبْرَانِيّ في \"المعجم الأوسط\" ٢/ ٤٥٢ من طريق جناب بن نسطاس، عن شريك، عن عطاء بن السائب، عن مجاهد .. به. =","vol":"13","page":486},{"text":"قوله تعالى: ﴿وَمَا نَقَمُوا﴾ وما أنكروا منهم ولا رأوا سوءًا (١) ﴿إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ﴾ وذلك أن مَولى للجُلاس قُتل، فأمر له رسول الله - ﷺ - بديته اثني عشر ألفًا فاستغنى (٢).\nوقال الكلبي: كانوا قبل قدوم النَّبِيّ - ﷺ - في ضَنْكٍ من عيشهم، لا يركبون الخيل، ولا يحوزون الغنيمة، فلما قدم عليهم رسول الله -ﷺ- استغنوا بالغنائم (٣)،\n_________\n= قال الهيثمي في \"مجمع الزوائد\" ٧/ ٣١: رواه الطَّبْرَانِيّ في الأوسط، وفيه عطاء ابن السائب وقد اختلط.\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٦ - ١٨٧ من طريق شبل، عن جابر، عن مجاهد .. به من قوله ليس فيه ابن عباس.\nوإسناده ضعيف أَيضًا.\n(١) انظر \"غريب السجستاني\" (ص ٤٤٧) وفيه: نقموا: أي كرهوا غاية الكراهية.\nوفي \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٢٢): نَقِمْتُ الشيء ونَقَمتُه: إذا أنكرته؛ إما باللسان وإما بالعقوبة. وانظر أَيضًا \"الكشاف\" ٢/ ١٦٣.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٦٦ لابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٦ من طريق هشام بن عروة، عن أَبيه .. به.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٥، والوزير المغربي في \"المصابيح\" (ل ١٤٢/ ب)، وابن الجوزي في \"زاد المسير\" ٣/ ٤٧٢، والنيسابوري في \"معاني القرآن\" ١/ ٣١١.\n(٣) ذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٠٨ عن الكلبي.\nوأورده الواحدي في \"الوسيط\" ٢/ ٥١٢، وابن الجوزي في \"زاد المسير\" ٣/ ٤٧٢ معزوًّا لابن عباس.\nوانظر \"معاني القرآن\" للزجاج ٢/ ٤٦٢.","vol":"13","page":487},{"text":"وهذا المثل المشهور: اتق شرّ من أحسنت إليه (١).\nثم قال ﴿فَإِنْ يَتُوبُوا﴾ من نفاقهم وكفرهم ﴿يَكُ خَيْرًا لَهُمْ﴾ ﴿وَإِنْ يَتَوَلَّوْا﴾ يعرضوا عن الإيمان ﴿يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا﴾ بالقتل والخزي ﴿وَالْآخِرَةِ﴾ بالنار ﴿وَمَا لَهُمْ فِي الْأَرْضِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ﴾.\n\n<span data-type=\"title\" id=toc-1682>٧٥ </span>- قوله تعالى: ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللَّهَ﴾ الآية\n[١٤٥١] أخبرنا عبد الله بن حامد بن محمَّد الأَصْبهانِيّ (٢)، قال: أنا أَحْمد بن محمَّد بن إبراهيم السمرقندي (٣)، قال: نا محمَّد بن نصر (٤)، قال: حَدَّثني أبو الأَزْهَر (أَحْمد بن الأَزْهَر) (٥)، نا مروان ابن محمَّد (٦)، نا محمَّد بن شعيب (٧)، قال: نا معان بن رفاعة (٨)،\n_________\n(١) انظر \"مجمع الأمثال\" للميداني ١/ ٢٥٥.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) محدث، مشهور، مدلس.\n(٤) ثِقَة، حافظ، إمام، جبل.\n(٥) صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٦) أبو بكر الدِّمشقيّ.\n(٧) صدوق، صحيح الكتاب.\n(٨) في الأصل، (ت): معاذ، وكتب على حاشية الأصل: في نسخة: معان وهو الصواب.\nوهو مُعَان بن رفاعة السَّلامي، أبو محمَّد الدِّمشقيّ، ويقال: الحمصي، لين الحديث كثير الإرسال، من السابعة، مات بعد الخمسين.\n\"تقريب التهذيب\" لابن حجر (٦٧٩٥).","vol":"13","page":488},{"text":"عن علي بن يزيد (١)، عن القاسم بن عبد الرَّحْمَن (٢)، عن أبي أُمامة الباهليّ (٣) - ﵁ - قال: جاء ثعلبة بن حاطب الأَنْصَارِيّ إلى رسول الله - ﷺ - فقال: يَا رسول الله؛ ادعُ الله أن يرزقني مالًا، فقال رسول الله - ﷺ -: \"ويحك يَا ثعلبة؛ قليلٌ تؤدي شكره خيرٌ من كثير لا تطيقه\"، ثم أتاه (٤) بعد ذلك فقال: يَا رسول الله؛ ادع الله أن يرزقني مالًا، فقال رسول الله - ﷺ -: \"أما لك في رسول الله أسوة حسنة، والذي نفسي بيده لو أردت أن تسير الجبال معي ذهبًا وفضة لسارت\"، ثم أتاه بعد ذلك فقال: يَا رسول الله؛ ادع الله أن يرزقني مالًا، والذي بعثك بالحق لئن رزقني الله مالًا لأعطينّ كُلّ ذي حقٍّ حَقّهُ، فقال رسول الله - ﷺ -: \"اللهم ارزق ثعلبة مالًا، اللهم ارزق ثعلبة مالًا\"، قال: فاتخذ غنمًا فنمت كما ينمى الذرّ (٥)، فضاقت عليه المدينة، فتنحّى عنها، فنزل واديًا من أوديتها وهي تنمى كما ينمى الدّود، وكان يصلي مع رسول الله - ﷺ - الظهر والعصر، ويصلي في غنمه سائر الصلوات، ثم كثرت ونمت حتَّى تباعد عن المدينة، فصار لا يشهد معه - ﷺ - إلَّا الجمعة، ثم كثرت ونمت فتباعد أَيضًا حتَّى كان لا يشهد جُمُعَةً ولا جماعة، فكان إذا كان يوم جمعة خرج يتلقّى النَّاس يسألهم عن الأخبار، فذكره رسول الله -ﷺ- ذات يوم\n_________\n(١) أبو عبد الملك الدِّمشقيّ، ضعيف.\n(٢) صدوق يغرب كثيرًا.\n(٣) الصحابي، المشهور.\n(٤) في الأصل: أتاها، والتصويب من (ت).\n(٥) في حاشية الأصل: في نسخة: الدّود، وكذا هي في (ت) و\"معالم التنزيل\".","vol":"13","page":489},{"text":"فقال: \"ما فعل ثعلبة\"؟ قالوا: يَا رسول الله؛ اتخذ ثعلبةُ غَنَمًا ما يسعُها وادٍ، فقال رسول الله - ﷺ -: \"يَا ويحَ ثعلبة، يَا ويحَ ثعلبة، يَا ويحَ ثعلبة\"، فأنزل الله تعالى آية الصدقة (١)، فبعث رسول الله -ﷺ- رجلًا من بني سليم ورجلًا من بني جهينة، وكتب لهما أسنان الصدقة كيف يأخذان، وقال لهما رسول الله - ﷺ -: \"مُرّا بثعلبة بن حاطب وبرجل من بني سليم فخذا صدقاتهما\"، فخرجا حتَّى أتيا ثعلبة، فسألاه الصدقة وأقرآه كتاب رسول الله -ﷺ-، فقال: ما هذِه إلَّا جِزْية، ما هذِه إلَّا أخت الجزية؛ انطلِقا حتَّى تَفْرُغَا ثم عودا إليّ، فانطلقا وسمع بهما السُّلمي، فنظر إلى خِيار أسنان إِبِلِه فعزلها للصدقة، ثم استقبلهما بها، فلما (رأوها قالوا) (٢): ما يجب (٣) هذا عليك، قال: خذاه فإن نفسي بذلك طيبة، (فأخذاها منه) (٤)، فمرّا على النَّاس وأخذا الصدقات، ثم رجعا إلى ثعلبة، فقال: أروني (٥) كتابكما، فقرأه ثم قال: ما هذِه إلَّا جزية، ما هذِه إلَّا أخت الجزية؛ اذهبا حتَّى أرى رأيي، قال: فأقبلا، فلما رآهما رسول الله - ﷺ - قبل أن يُكلِّمَاه قال: \"يَا ويحَ ثعلبة، يَا ويحَ ثعلبة\" ثم دعا للسُّلَمي بِخير، فأخبراه بالذي صنع ثعلبة، فأنزل الله تعالى فيه: ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللَّهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ\n_________\n(١) في \"معالم التنزيل\": الصدقات.\n(٢) في (ت): رأياها قالا.\n(٣) من (ت).\n(٤) ما بين القوسين من (ت).\n(٥) في (ت): أرياني.","vol":"13","page":490},{"text":"الصَّالِحِينَ﴾ إلى قوله: ﴿وَبِمَا كَانُوا يَكْذِبُونَ﴾ وعند رسول الله - ﷺ - رجل من أقارب ثعلبة، فسمع ذلك، فخرج حتَّى أتاه فقال: ويحُك يَا ثعلبة؛ قد أنزل الله تعالى فيك كذا وكذا، فخرج ثعلبة حتَّى أتى النَّبِيّ -ﷺ- فسأله أن يقبل منه صدقته، فقال: \"إن الله ﵎ منعني أن أقبل منك صدقتك\"، فجعل يحثو على رأسه التُّراب، فقال له رسول الله - ﷺ -: \"هذا عملك، قد أمرتك فلم تطعني\"، فلما أبى رسول الله - ﷺ - أن يقبض صدقته رجع إلى منزله، وقُبض رسول الله - ﷺ - ولم يقبل منه شيئًا، ثم أتى أَبا بكر - ﵁ - حين استخلف فقال: قد علمت منزلتي من رسول الله -ﷺ- وموضعي من الْأَنصار فاقبل صدقتي، فقال: لم يقبلها منك رسول الله - ﷺ -؛ أنا لا أقبلها منك، فقُبِضَ أبو بكر - ﵁ - ولم يقبلها، فلما وُلّيَ عمر - ﵁ - أتاه فقال: يَا أمير المُؤْمنين اقبل صدقتي، فقال: لم يقبلها منك رسول الله - ﷺ - ولا أبو بكر ﵇ ولا أنا أقبلُها (١)، فقبض ولم يقبلها، فلما وُلِّي عثمان - ﵁ - أتاه فسأله أن يقبل صدقته، فقال: لم يقبلها رسول الله - ﷺ - ولا أبو بكر ولا عمر ﵄، أنا لا أقبلها منك، فلم يقبلها منه، وهلك ثعلبة في خلافة عثمان - ﵁ - (٢).\n_________\n(١) في حاشية الأصل: في نسخة: أنّى أقبلها منك.\n(٢) [١٤٥١] الحكم على الإسناد:\nإسناده ضعيف؛ مليء بالضعفاء، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ٣/ ٤٦٧ وعزاه للحسن بن سفيان، وابن =","vol":"13","page":491},{"text":"وقال ابن عباس وسعيد بن جبير وقتادة: أتى ثعلبة مجلسًا من الْأَنصار، فأشهدهم فقال: ليِّن آتاني الله من فضله آتيت منه كل ذي حقِّ حقّه، وتصدقت منه ووصلت منه (١) القرابة! فابتلاه الله تعالى، فمات ابن عَمِّ له، فورّثه مالًا، فلم يَفِ بما قال، فأنزل الله تعالى\n_________\n= المنذر، وابن أبي حاتم وأبي الشيخ والعسكري في الأمثال والطبراني وابن منده والباوردي وأبي نعيم في معرفة الصَّحَابَة وابن مردويه والبيهقي في الدلائل وابن عساكر.\nوقد أخرجه البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٥ - ٧٦، وابن الأثير في \"أسد الغابة\" ١/ ٢٨٣ من طريق المصنف.\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٧، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٢٥٠، وأبو القاسم البَغَوِيّ في \"معجم الصَّحَابَة\" (ق ٣٣/ أ)، وابن قانع في \"معجم الصَّحَابَة\" ٣/ ٩٢٨، وأبو نعيم في \"المعرفة\" ٣/ ٢٧٠، والواحدي في \"أسباب النزول\" (ص ٢٥٧ - ٢٥٩) من طريق محمَّد بن شعيب .. به نحوه.\nوأخرجه الطَّبْرَانِيّ في \"المعجم الكبير\" ٨/ ٢١٨، والبيهقي في \"دلائل النبوة\" ٥/ ٢٨٩ من طرق عن معان بن رفاعة .. بنحوه.\nقال البيهقي في \"دلائل النبوة\": وهذا حديث مشهور عند أهل التفسير، وإنما يروي بأسانيد ضعاف.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ٣٢: وفيه علي بن زيد الألهاني، وهو متروك.\nوقال الذهبي في \"تجريد أسماء الصَّحَابَة\" ١/ ٦٦: فذكروا حديثًا طويلًا منكرًا بمرّة.\nوقال ابن حجر في \"الكافي الشاف\" (ص ٧٧): وهذا إسناد ضعيف جدًّا، وقال في \"فتح الباري\" ٣/ ٣١٣: حديث ضعيف لا يحتج به.\n(١) من (ت).","vol":"13","page":492},{"text":"هذِه الآية (١).\nوقال مقاتل: مر ثعلبة على الْأَنصار وهو محتاج فقال: لئن آتاني الله من فضله لأصدقن ولأكونن من الصالحين، فآتاه الله ﷿ من فضله؛ وذلك أن مولى لعمر بن الخطاب - ﵁ - قتل رجلا من المنافقين خطأ، فدفع النَّبِيّ - ﷺ - ديته إلى ثعلبة؛ وكان قرابة المقتول، فبخل ومنع حق الله؛ فأنزل الله تعالى هذِه الآية (٢).\nوقال الحسن ومجاهد: نزلت هذِه الآية في ثعلبة بن حاطب، ومعتب (٣) بن قشير، وهما من بني عمرو بن عوف خرجا على ملأ قعود فقالا: والله لئن رزقنا الله مالًا لنصدقن، فلما رزقهما\n_________\n(١) أثر ابن عباس ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٦٨ وعزاه لابن جرير وابن أبي حاتم وابن مردويه والبيهقي في \"الدلائل\".\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٨٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٩ من طريق عطية العوفي، عن ابن عباس .. بنحوه. وليس فيه فمات ابن عمّ له فورثه مالًا وإنما فيه فأتاه الله من فضله.\nوقد وقعت هذِه الجملة عند أبي الشيخ كما في \"الدر المنتور\" ٣/ ٤٦٨ من كلام الحسن.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٧ تبعًا للمصنف، وابن الجوزي في \"زاد المسير\" ٣/ ٤٧٤ وعزاه لابن عباس وحده.\nوأخرج الطبري في \"جامع البيان\" ١٠/ ١٩٠ وابن أبي الدنيا في \"الصمت\" (ص ٢١٥) من طريق يزيد، عن سعيد، عن قتادة .. نحوه مطولًا. وفيه: ذكر لنا أن رجلا من الْأَنصار .. ولم يعينه.\n(٢) \"تفسير مقاتل\" ٢/ ١٨٤، وذكره الماوردي في \"النكت والعيون\" ٢/ ٤٨٤.\n(٣) في الأصل: مغيث، وهو تصحيف، والتصويب من (ت) ومصادر الترجمة.","vol":"13","page":493},{"text":"الله تعالى بخلا به (١).\nوقال الضحاك: نزلت في رجال من المنافقين: نبتل بن الحارث، وجد بن قيس، وثعلبة بن حاطب، ومعتب (٢) بن قشير قالوا: لئن آتانا الله من فضله لنصّدّقن، فلمّا آتاهم الله ﷿ من فضله، وبسط لهم الدنيا، بَخِلوا به ومنعوا الزكاة (٣).\nوقال الكلبي: نزلت في حاطب بن أبي ثعلبة (٤) - ﵁ -، كان له مال بالشَّام فأبطأ عليه، فجهد بذلك جهدًا شديدًا، فحلف بالله: لئن آتانا الله من فضله من رزقه؛ يعني المال الذي بالشَّام، لأصّدقن منه ولأَصلَنَّ ولأؤدينّ حق الله منه، فأتاه الله تعالى بذلك المال، فلم يفعل ما\n_________\n(١) أثر الحسن أخرجه الطبري في \"جامع البيان\" ١٠/ ١٩١ من طريق محمَّد بن إسحاق، عن عمرو بن عبيد، عن الحسن .. بنحوه مختصرًا.\nوهو في \"السيرة النبوية\" لابن هشام ٢/ ٥٥١.\nوأثر مجاهد أخرجه الطبري أَيضًا في \"جامع البيان\" ١٠/ ١٩١، وابن أبي الدنيا في \"الصمت\" (ص ٢٥٠) من طرق عن ابن أبي نجيح، عن مجاهد .. به.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٧، وابن الجوزي في \"زاد المسير\" ٣/ ٤٧٤، وأبو حيان في \"البحر المحيط\" ٥/ ٧٥.\n(٢) في الأصل: مغيث، والتصويب من (ت).\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢١٠، وأبو حيان في \"البحر المحيط\" ٥/ ٧٥ وقال القرطبي: وهذا أشبه بنزول الآية فيهم؛ إلَّا أن قوله فأعقبهم نفاقًا يدل على أن الذي عاهد الله لم يكن منافقًا من قبل، إلَّا أن يكون المعنى: زادهم نفاقًا ثبتوا عليه إلى الممات.\n(٤) في (ت): بلتعة.","vol":"13","page":494},{"text":"قال، فأنزل الله تعالى ﴿وَمِنْهُمْ﴾ (١)، يعني من (٢) المنافقين ﴿مَنْ عَاهَدَ اللَّهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ﴾ لنتصدّقنّ ولنؤدينّ حق الله تعالى منه ﴿وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ﴾؛ أي لنعملن عمل أهل الصلاح بأموالهم من صلة الرَّحم والنفقة في الخير.\n\n<span data-type=\"title\" id=toc-1683>٧٦ </span>- ﴿فَلَمَّا آتَاهُمْ﴾ الله (٣) ﴿مِنْ فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوْا وَهُمْ مُعْرِضُونَ﴾.\n\n<span data-type=\"title\" id=toc-1684>٧٧ </span>- قوله تعالى: ﴿فَأَعْقَبَهُمْ﴾\nفأتبعهم، وقيل: فجازاهم ببخلهم، قال النابغة (٤):\nفمن أَطَاعَ فأعْقِبْهُ بطاعَتِهِ ... كما أطاعك وادْلُلْهُ على الرَّشَدِ\n﴿نِفَاقًا فِي قُلُوبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ﴾ حرمهم التوبة ﴿بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ﴾ قال مصعب (٥) بن ثابت: إنما هو شيء نووه في أنفسهم ولم يتكلموا به، ألم تسمع الله تعالى يقول:\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٢/ ٣٨٤ مختصرًا، والكلبي كذاب.\n(٢) من (ت).\n(٣) من (ت).\n(٤) البيت في \"ديوانه\" (ص ٨٢) وروايته فيه: فمن أطاعك فانفعه بطاعته ..\nوبلا نسبة في \"تهذيب اللغة\" للأزهري ١/ ٢٧٧، و\"لسان العرب\"،، \"تاج العروس\" للزبيدي (عقب).\n(٥) في الأصل و(ت): معبد، وفي (ن): سعيد، وكلاهما تحريف، صوابه: مصعب كما سيأتي.","vol":"13","page":495},{"text":"<span data-type=\"title\" id=toc-1685>٧٨ </span>- ﴿أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَاهُمْ وَأَنَّ اللَّهَ عَلَّامُ الْغُيُوبِ (٧٨)﴾ (١).\n[١٤٥٢] أخبرنا عبد الله بن حامد الوزان (٢)، قال: أنا مكّيّ بن عبدان (٣)، قال: نا عبد الله بن هاشم (٤)، قال: نا عبد الله بن نمير (٥)، أنا الأَعمش (٦)، عن عبد الله بن مرة (٧)، عن مسروق (٨)، عن عبد الله بن عمرو (٩) - ﵄ - قال: قال رسول الله - ﷺ -: \"أربعٌ من كُنّ فيه كان منافقًا خالصًا، ومن كانت فيه خصلة منهنّ كانت فيه\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٤/ ٣٨٠ (١٧٠٠٢) من طريق معتمر بن سليمان، عن كهمس، عن سعيد بن ثابت .. به.\nقال محققه الأستاذ محمود شاكر: هكذا هو في المخطوط، ولم أجد له ذكرًا فيما بين يدي من كتب الرجال، وأخشى أن يكون قد دخله تحريف.\nقلت: وهو كما قال ﵀، فقد تحرّف الاسم من (مصعب) إلى (سعيد) عند الطبري، وإلى (معبد) عند الثعلبي.\nفقد ذكر المزي في \"تهذيب الكمال\" ٢٤/ ٢٣٢ في عِداد شيوخ كهمس بن الحسن التَّيْميّ (مصعب بن ثابت).\n(٢) لم يذكر بجرح أو تعديل.\n(٣) محدث، ثِقَة، متقن.\n(٤) أبو عبد الرَّحْمَن الطوسي، ثِقَة.\n(٥) أبو هشام الكُوفيّ، ثِقَة، صاحب حديث، من أهل السنة.\n(٦) ثِقَة إمام، حافظ، لكنه مدلس.\n(٧) ثِقَة.\n(٨) ابن الأجدع الوادعي، ثِقَة فقيه.\n(٩) في الأصل و(ت): عمر، وهو خطأ، والتصويب من (ن) وبقية مصادر التخريج. وهو صحابي ابن صحابي.","vol":"13","page":496},{"text":"خصلةٌ من النفاق حتَّى يَدَعَهَا: إذا حدّث كذب، وإذا وعد أخلف، وإذا عاهد غدر، وإذا خُصم (١) فَجَرْ\" (٢).\n[١٤٥٣] وأخبرنا أبو عمرو الفُراتي (٣)، قال: أنا أبو نصر السرخسي (٤)،\n_________\n(١) في (ت): خاصم.\n(٢) [١٤٥٢] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم أر فيه جرحًا أو تعديلًا، وبقية رجاله ثقات.\nالتخريج:\nوقد أخرجه ابن أبي شيبة في \"المصنف\" ٨/ ٤٢٦ (٢٦٠٠٢) ومن طريقه مسلم في الإيمان، باب بيان خصال المنافق (٥٨)، وأبو داود في السنة، باب الدليل على زيادة الإيمان ونقصانه (٤٦٨٨) عن عبد الله بن نمير .. به.\nوأخرجه مسلم أَيضًا في الإيمان، باب بيان خصال المنافق (٥٨) عن محمَّد بن عبد الله بن نمير، والتِّرمذيّ في الإيمان باب ما جاء في علامة المنافق (٢٦٣٢) عن الحسن بن عليّ الخلال، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٤٨٨ عن سلم بن جنادة، وابن مندة في \"الإيمان\" ٢/ ٦٠٣ والبيهقي في \"السنن الكبرى\" ٩/ ٢٣٠ من طريق الحسن بن عليّ بن عفان العامري.\nكلهم عن عبد الله بن نمير .. به.\nوأخرجه أَحْمد في \"المسند\" ٢/ ١٨٩، ١٩٨ (٦٧٦٨، ٦٨٦٤)، وعبد بن حميد في \"المنتخب\" (ص ١٣٢)، والبخاري في الإيمان، باب علامة المنافق (٣٤)، وفي المظالم، باب إذا خاصم فجر (٢٤٥٩)، ووكيع في \"الزهد\" (٤٧٣)، والنَّسائيّ في \"السنن الكبرى\" في الإيمان، باب علامة المنافق (١٧٧٥١)، وابن أبي الدنيا في \"مكارم الأخلاق\" (ص ٤٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٤٨٩، والبغوي في \"شرح السنة\" ١/ ٧٣ من طريق سفيان الثَّوريّ وشعبة وأبي إسحاق الفزاري وجرير، عن الأَعمش .. به.\n(٣) لم يُذكر بجرح أو تعديل.\n(٤) لم يُذكر بجرح أو تعديل.","vol":"13","page":497},{"text":"قال: نا محمَّد بن الفضل (١)، نا إبراهيم بن يوسف (٢)، نا النضر (٣)، عن الأشعث (٤)، عن الحسن (٥) ﵀ قال: قال رسول الله -ﷺ-: \"ثلاث من كن فيه فهو منافق وإن صلى وصام وزعم أنَّه مؤمن: من (٦) إذا حدث كذب، وإذا وعد أخلف، وإذا اؤتمن خان\" (٧).\n_________\n(١) أبو عبد الله البلخي، ضعيف.\n(٢) أبو إسحاق البلخي، صدوق، نقموا عليه الإرجاء.\n(٣) النضر بن شميل المازنِيّ، أبو الحسن النَّحويّ البَصْرِيّ، ثِقَة ثبت.\n(٤) أشعث بن عبد الملك الحمراني -بضم المهملة- بصري، ثِقَة فقيه.\n(٥) الحسن البَصْرِيّ: ثِقَة، فقيه، فاضل، مشهور، كان يُرس كثيرًا ويدلس.\n(٦) من (ت).\n(٧) [١٤٥٣] الحكم على الإسناد:\nإسناده ضعيف لإرساله، وشيخ المصنف وشيخ شيخه لم يذكر بجرح أو تعديل، وأبو عبد الله البلخي: ضعيف.\nالتخريج:\nوقد أخرجه أَحْمد في \"المسند\" ٢/ ٥٣٦ (١٠٩٢٤)، وابن حبان في \"\"صحيحه\" كما في \"الإحسان\" ١/ ٤٩٠، والخطيب في \"تاريخ بغداد\" ١٣/ ٤٦٧ من طريق حماد بن سلمة، عن حبيب بن الشَّهيد، عن الحسن .. به مرسلًا.\nوروايته عندهم مقرونة بحديث حماد بن سلمة، عن داود بن أبي هند، عن سعيد ابن المسيّب، عن أبي هريرة .. به. وهذِه الرواية عند مسلم، في الإيمان، باب خصال المنافق (٥٩).\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ١٩٣ من طريق ابن عليّة، عن يعقوب، عن الحسن .. به.\nوأخرجه الفريابي في \"صفة المنافق\" (ص ٥١) من طريق يزيد بن زريع، عن يونس ابن عبيد، عن الحسن .. به.\nوكلها مراسيل. =","vol":"13","page":498},{"text":"وقال عبد الله بن مسعود - ﵁ - اعتبروا المنافق بثلاث: إذا حدث كذب، وإذا وعد أخلف، وإذا عاهد غدر، أنزل الله تعالى تصديق ذلك في كتابه ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللَّهَ﴾ إلى قوله ﴿وَبِمَا كَانُوا يَكْذِبُونَ﴾ (١).\nقلت: وهذا خبر صعب الظاهر، فمن لم يعلم تأويله عَظُم خطؤُه. وتفسيره:\n[١٤٥٤] ما أخبرني شيخي الحسن بن محمَّد بن الحسن بن\n_________\n= لكن يشهد له الحديث المتقدم عن عبد الله بن عمرو، وحديث أبي هريرة عند البُخَارِيّ في الإيمان، باب علامة المنافق (٣٣)، ومسلم في الإيمان، باب خصال المنافق ٥٩/ ١١٠، وحديث أنس بن مالك عند أبي يعلى ٧/ ١٣٦.\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٦٨ وعزاه لسعيد بن منصور وابن المنذر وابن أبي حاتم والطبراني وأبي الشيخ وابن مردويه.\nوقد أخرجه سعيد بن منصور في \"السنن\" ٥/ ٢٦٢ ومن طريقه الطَّبْرَانِيّ في \"المعجم الكبير\" ٩/ ٢٢٢ من طريق أبي معاوية، عن الأَعمش، عن عمارة بن عمير، عن عبد الرَّحْمَن بن يزيد، عن ابن مسعود .. به.\nقال الهيثمي في \"مجمع الزوائد\" ١/ ١٠٨: رجاله رجال الصحيح.\nوأخرجه الطبري في \"جامع البيان\" ١٠/ ١٩١، والفريابي في \"صفة المنافق\" (ص ٤٧).\nوأخرجه وكيع في \"الزهد\" ٣/ ٧٨٦ - ٧٨٧ ومن طريقه ابن أبي شيبة في \"المصنف\" ٤/ ٤٢٦ (٢٦٠٠٣) والمروزي في زياداته على \"الزهد\" لابن المبارك (ص ٣٧٧) وابن أبي الدنيا في \"الصمت\" (ص ٢٥١) من طريق الأَعمش، عن عمارة .. به.\nوأخرجه محمَّد بن نصر في \"تعظيم قدر الصلاة\" ٢/ ٦٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٤٦ من طرق عن الأَعمش .. به.","vol":"13","page":499},{"text":"جعفر (١)، قال: حَدَّثني أبي (٢)، عن جدي الحسن بن جعفر (٣)، نا محمَّد بن يزيد السلمي (٤)، نا حماد بن قيراط (٥)، عن بكير بن معروف (٦)، عن مقاتل بن حيان (٧) قال: كنت على قضاء سمرقند (٨) فقرأت يومًا حديث المقبري (٩)، عن أبي هريرة - ﵁ -، عن النَّبِيّ - ﷺ - قال: \"ثلاث من كن فيه فهو منافق: إذا حدث كذب، وإذا اؤتمن خان، وإذا وعد أخلف\". فتوزعّ فكري وتقسّم قلبي وخفت على نفسي وعلى جميع النَّاس وقلت: من ينجو من هذِه الخصال، فأخللت بالقضاء وأتيت بخارى (١٠) وسألت علماءها فلم أجد فَرَجًا،\n_________\n(١) قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) وثقه ابن حبان، وقال الخَطيب: متروك الحديث.\n(٥) أبو علي النَّيْسَابُورِيّ، مضطرب الحديث، يكتب حديثه ولا يحتج به.\n(٦) صدوق فيه لين.\n(٧) صدوق، فاضل.\n(٨) سَمَرقند: بفتح أوله وثانيه، بلد معروف مشهور، قامت منذ عام ١٨٧١ م مدينة روسية جديدة إلى الغرب من مدينة سمرقند ربطت بالسكة الحديدية مع الخط الحديدي الخاص ببلاد ما وراء بحر قزوين.\n\"معجم البلدان\" لياقوت ٣/ ٢٧٩، \"دائرة المعارف الإِسلامية\" ١٢/ ٢٠٢.\n(٩) هو كيسان أبو سعيد المقبري المدنِيُّ، مولى أم شريك، ثِقَة.\n\"تقريب التهذيب\" لابن حجر (٥٧١٢)، \"معرفة الثِّقات\" لابن حبان ٢/ ٤٠٥، \"تهذيب الكمال\" للمزي ٢٤/ ٢٤٠.\n(١٠) بُخارى: بالضم، من أعظم مدن ما وراء النهر وأجلّها، وتقع الآن في جمهورية أوزبكستان الإِسلامية. \"معجم البلدان\" لياقوت ١/ ٤١٩.","vol":"13","page":500},{"text":"فأتيت مرو (١) فلم أجد فرجًا، فأتيت نيسابور (٢) فلم أجد عند علمائها فرجًا، فبلغني أن (٣) شهر بن حوشب بجرجان (٤) فأتيته وعرضت عليه قصتي وسألته عن الخبر، فقال لي: يَا أخي أنا منذ سمعت هذا الحديث كالحبّة على المقلى (٥) خوفًا، فعليك بسعيد بن جبير فإنَّه يتوارى بالري (٦) فاطلبه، واسأله، لعلك تجد لي ولك وللمسلمين عنده فرجًا، فأتيت الريَّ وطلبت سعيدًا، فأتيته وعرضت عليه\n_________\n(١) مرو: أشهر مدن خراسان وقصبتها، بينها وبين بخارى اثنتا عشرة مرحلة، وتقع اليوم ضمن بلاد تركمانستان تحت السيطرة الروسية. \"معجم البلدان\" لياقوت ٥/ ١٣٢، \"علم التاريخ عند المسلمين\" لفرانز روزنتال (ص ٦٦٥).\n(٢) نيسابور: مدينة عظيمة، معدن الفضلاء ومنبع العلماء، وتسمى في الوقت الحاضر (نيشابور)، وتقع إلى الجنوب من مشهد، وعلى بعد (١٢٥) كم منها، وتسمى دار السنة والعوالي.\n\"معجم البلدان\" لياقوت ٥/ ٣٨٢، \"بلدان الخلافة الشَّرقية\" (ص ٤١٧)، \"خراسان\" لمحمود شاكر (ص ٦١).\n(٣) في الأصل: عن، والمثبت من (ت).\n(٤) جُرجان: بالضم وآخره نون، مدينة عظيمة مشهورة بين طبرستان وخراسان، وتسمى في الوقت الحاضر (كَرْكَان)، وتمتد في جنوب شرقي بحر قزوين في نهاية الخط الحديدي القادم من طهران.\n\"بلدان الخلافة الشَّرقية\" (ص ٤١٧)، \"خراسان\" (ص ٥٩).\n(٥) في (ت): المِقلاة.\n(٦) الرَّيّ: بفتح أوله وتشديد ثانيه، مدينة في بلاد الجبال قد يشاهد الرائي أطلالها على مسيرة خمسة أميال تقريبًا من الجنوب الشرقي من طهران، وهي إلى الجنوب من طنف من جبال البرز يمتد إلى السهل.\n\"معجم البلدان\" لياقوت ٣/ ١٣٢، \"دائرة المعارف الإِسلامية\" ١٠/ ٢٨٥.","vol":"13","page":501},{"text":"القصة، وسألته عن معنى الخبر، فقال: أنا كديدان الخلّ في الخلّ منذ سمعت هذا الحديث، وإني خائف عليك وعلى نفسي من هذِه الخصال، ولقد قاسيتَ وعانيتَ سفرًا طويلًا وبلايا، فعليك بالحسن البَصْرِيّ فإنِّي أرجو أن تجد عنده لي ولك وللمسلمين فرجًا، فأتيت البصرة (١) وطلبت الحسن ﵀، وقصصت عليه القصة بطولها، فقال: رحم الله شهرًا وسعيدًا؛ بلغهما نصف الخبر ولم يَبْلغهما النصف الآخر (٢)، إن رسول الله - ﷺ - لمّا قال هذا الخبر شغل قلوب صحابته مَلِيًّا، وهابوه أن يسألوه، فأتوا فاطمة ﵂، وذكروا لها شُغْل قلوبهم بالخبر، فأتت فاطمة ﵂ رسول الله - ﷺ - فأخبرته بشغل قلوب أصحابه، فأمر سلمان - ﵁ - فنادى: الصلاة جامعة، فلما اجتمعوا صعد المنبر وقال: \"يَا أيها النَّاس، أما إنِّي كنت قلت لكم: ثلاث من كنّ فيه فهو منافق: إذا حدّث كذب، وإذا اؤتمن خان، وإذا وعد أخلف، ما عنيتُكم بِهِنَّ (٣) أنما عنيتُ المنافقين، أمّا قولي: إذا حدّث كذب فإن المنافقين أتوني وقالوا لي: والله إن إيماننا كإيمانك؛ وتصديق قلوبنا كتصديق قلبك؛ فأنزل الله تعالى: ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ (١)﴾ (٤)، وأما\n_________\n(١) البصرة: مدينة عظيمة مشهورة من مدن العراق. \"معجم البلدان\" لياقوت ١/ ٥١٠.\n(٢) من (ت).\n(٣) في (ت): بهذا الحديث.\n(٤) المنافقون: ١.","vol":"13","page":502},{"text":"قولي: إذا اؤتمن خان فإن الأمانة الصلاة؛ والدين كلُّه أمانة؛ قال الله ﷿: ﴿إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا (١٤٢)﴾ (١) وفيهم قال: ﴿فَوَيْلٌ لِلْمُصَلِّينَ (٤) الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ (٥) الَّذِينَ هُمْ يُرَاءُونَ (٦)﴾ (٢)، وأما قولي: إذا وعد أخلف فإن ثعلبة بن مالك (٣) أتاني فقال: إنِّي مولع بالسائمة، ولي غنيمات، فادع الله تعالى أن يبارك فيهنّ، فدعوت الله، فنمت وزادت حتَّى ضاقت الفجاج بها، فسألته الصدقات، فأبى عليّ وبَخِل بها، فأنزل الله تعالى فيه ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللَّهَ﴾ إلى قوله ﴿فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ﴾ \".\nفَسُرِّيَ عن أصحاب رسول الله - ﷺ - وكبّروا وتصدقوا بمال عظيم (٤).\nوروى شبابة (٥)، عن محمَّد المُحْرِم (٦) قال: سمعت الحسن (٧)\n_________\n(١) النساء: ١٤٢.\n(٢) الماعون: ٤ - ٦.\n(٣) في (ت): حاطب.\n(٤) [١٤٥٤] الحكم على الإسناد:\nإسناده ضعيف جدًا لما تقدم من حال شيخ المصنف، محمَّد بن يزيد وحماد بن قيراط، مع إرساله.\nالتخريج:\nالخبر لم أجده.\n(٥) ابن سوار المدائنيّ، أصله من خراسان، يقال كان اسمه مروان، ثِقَة حافظ رمي بالإرجاء.\n(٦) محمَّد بن عمر المحرم، يروي عن عطاء، والحسن، وعنه شبابه، قال أبو حاتم: واهٍ، وقال البُخَارِيّ: منكر الحديث.\n(٧) فقيه، ثِقَة، فاضل، مشهور، وكان يرسل كثيرًا ويدلس.","vol":"13","page":503},{"text":"يقول: قال رسول الله - ﷺ -: \"ثلاثٌ من كُنّ فيه فهو منافق؛ وإن صام وصلّى وزعم أنه مسلم: إذا حدّث كذب، وإذا وعد أخلف، وإذا اؤتمن خان\". فقلت للحسن: يَا أَبا سعيد؛ والله (١) لئن كان لرجل عليّ دينٌ، فلقيني، فتقاضاني وليس عندي، وخفتُ أن يحبسني ويهلكني، فوعدته أن أقضيه رأس الهِلال، فلم أفعل؛ أنا؟ قال: هكذا جاء الحديث.\nثم حدّث عن عبد الله بن عمرو - ﵄ - أنّ أباه لمّا حضره الموت قال: زوّجوا فلانًا ابنتي؛ فإنِّي وعدته أن أزوجه؛ لا ألقى الله تعالى بثلث النفاق، قال قلت: يَا أَبا سعيد؛ ويكون ثلث الرَّجل (٢) منافقًا وثلثاه مؤمنًا؟ قال: هكذا جاء الحديث.\nقال: فحججت، فلقيت عطاء بن أبي رباح ﵀ فأخبرته بالحديث الذي سمعته من الحسن؛ وبالذي قال لي، قال: أفعجزت أن تقول له: أخبرني عن إخوة يوسف ﵇؟ ألم يعِدُوا أباهم فأخلفوه؟ وحدثوه فكذبوه؟ وائتمنهم فخانوا؟ أمنافقين كانوا؟ ! ألم يكونوا أنبياء، أبوهم نبي وجدّهم نبي؟ فقلت لعطاء (٣): يَا أَبا محمَّد؛ فحدِّثني بأصل هذا (٤) الحديث، فقال: حَدَّثني جابر بن عبد\n_________\n(١) في حاشية الأصل: في نسخة: الله الله.\n(٢) في (ت): الثلث من الرَّجل.\n(٣) من (ت).\n(٤) من (ت).","vol":"13","page":504},{"text":"الله - ﵄ -، أن رسول الله -ﷺ- إنما قال هذا الحديث في المنافقين خاصة، الذين حدثوا النَّبِيّ - ﷺ - فكذبوه، وائتمنهم على سِرِّه فخانوه؛ ووعدوا أن يخرجوا معه في الغزو فأخلفوه، قال: وخرج أبو سفيان من مكة، فأتى جبريل ﵇ النَّبِيّ - ﷺ - فقال: إن أَبا سفيان في مكان كذا وكذا، فقال النَّبِيّ - ﷺ - لأصحابه: إن أَبا سفيان في مكان كذا وكذا؛ اخرجوا إليه واكتموا، فكتب رجل من المنافقين إليه أن محمدًا -ﷺ- يريدكم فخذوا حذركم، فأنزل الله تعالى ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ﴾ (١) وأنزل في المنافقين ﴿وَمِنْهُمْ مَنْ عَاهَدَ اللَّهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ (٧٥) فَلَمَّا آتَاهُمْ مِنْ فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوْا وَهُمْ مُعْرِضُونَ (٧٦) فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ (٧٧)﴾ فإذا أتيت الحسن؛ فأقرئه مني السلام، وأخبره بأصل الحديث، وبما قلت لك، فقدمت على الحسن، فقلت: يَا أَبا سعيد، إن عطاءً أخاك يُقْرِؤك السلام، وأخبرته بالحديث الذي حدّث، فأخذ الحسن بيدي فاشالها، قال: يَا أهل العراق؛ أعجزتم أن تكونوا مثل هذا؛ سَمِع مِنّا حديثًا، فلم يقبله مِنّي حتَّى استنبط أصله، صدق عطاء، هكذا الحديث، وهذا في المنافقين خاصّة (٢).\n_________\n(١) الأنفال: ٢٧.\n(٢) الحكم على الإسناد:\nوهي رواية منكرة سندًا ومتنًا: أما سندًا فلِما تقدم من حال محمَّد المحرم وأنه منكر الحديث كما قال البُخَارِيّ. =","vol":"13","page":505},{"text":"<span data-type=\"title\" id=toc-1686>٧٩ </span>- قوله تعالى: ﴿الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ﴾\nقال أهل التفسير: حث رسول الله -ﷺ- أصحابه على الصدقة، فجاءه عبد الرَّحْمَن بن عوف - ﵁ - بأربعة آلاف درهم، وقال: يَا رسول الله؛ مالي ثمانية آلاف، جئتك بأربعة آلاف فاجعلها في سبيل الله، وأمسكتُ أربعة آلاف لعيالي، فقال رسول الله -ﷺ-: \"بارك الله لك فيما أعطيت وفيما أمسكت\"، فبارك الله في مال عبد الرَّحْمَن؛ حتَّى أنَّه خَلَّف امرأتين يوم مات، فبلغ ثُمُن مالِهِ لهما مائة أَلْف وستين أَلْف درهم، لكل واحدةٍ ثمانون ألفًا، وتصدّق يومئذٍ عاصم بن عدي العجلاني بمائة وسقٍ من تمر، وجاء أبو عقيل الأَنْصَارِيّ، واسمه الحثحاث (١) بصاع من تمر، وقال: يَا رسول الله؛ بتُّ ليلتي أجرُّ بالجرير الماء حتَّى نِلْتُ صاعين من تمر، فأمسكت أحدهما لأهلي وأتيتك بالآخر، فأمر رسول الله -ﷺ- أن ينثره في الصدقات، فلمزهم المنافقون وقالوا: ما أعطى عبد الرَّحْمَن\n_________\n= وأما المتن: فقد بسط الكلام عليه الشيخ المعلمي في تحقيقه للموضح للخطيب ١/ ٣١ - ٣٢ فانظره.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٠/ ١٩٢ من طريق القاسم بن بشر بن معروف، وابن عدي في \"الكامل\" ٦/ ١٤٣ من طريق يحيى بن سلم اليماميّ، والعقيلي في \"الضعفاء\" ٤/ ١٤٣ من طريق محمَّد بن إسماعيل، والخطيب في \"الموضح لأوهام الجمع والتفريق\" ١/ ٣٠٦ من طريق الحسن بن مكرم البَزَّار، جميعهم عن شبابة، عن محمَّد المحرم .. بنحوه.\n(١) في الأصل و(ت): الحبحاب، وهو تصحيف، والتصويب من مصادر الترجمة.","vol":"13","page":506},{"text":"وعاصم إلَّا رياءً، وإن كان الله ورسوله لغنيين عن صاع أبي (١) عقيل، ولكنه أحبّ أن يذكُر نفسه ليُعْطى من الصدقة، فأنزل الله تعالى: ﴿الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ﴾ (٢)، أي: يعيبون ويغتابون المطّوّعين المتبرعين من المُؤْمنين في الصدقات.\nوقال النضر بن شميل: هو الطيب نفسه بالصدقة، يعني عبد الرَّحْمَن وعاصمًا - ﵄ -.\n﴿وَالَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ﴾ طاقتهم، يعني أَبا عقيل.\nوقرأ عطاء والأعرج: جَهدهم بفتح الجيم وهما لغتان، مثل الوُجد والوَجد، والضمّ لغة أهل الحجاز، والفتح لغة أهل نجد (٣).\nوكان (٤) الشعبي يُفرّقُ بينهما فيقول: الجَهد في العمل، والجُهد في القوت (٥).\n_________\n(١) في الأصل: ابن، وهو تحريف، والتصويب من (ت).\n(٢) سبب النزول هذا لفقه المصنف من عدة روايات ذكرها الطبري في \"جامع البيان\" ١٠/ ١٩٤ - ١٩٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٥٠، ١٨٥٢ عن ابن عباس وقتادة ومجاهد والربيع بن أنس وغيرهم.\nوانظره أَيضًا في \"أسباب النزول\" للواحدي (ص ٢٦٠)، والبغوي في \"معالم التنزيل\" ٤/ ٧٨ - ٧٩.\n(٣) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٩)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٤، \"معاني القرآن\" للفراء ١/ ٤٤٧، \"معاني القرآن\" للزجاج ٢/ ٤٦٢، \"جامع البيان\" للطبري ١٠/ ١٩٨.\n(٤) في (ت): وقول.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٠/ ١٩٨ من طريق ابن إدريس، عن عيسى بن المغيرة، عن الشعبي .. به. =","vol":"13","page":507},{"text":"وقال القتيبي: الجُهد الطاقة، والجَهد المشقّة (١).\nقوله تعالى: ﴿فَيَسْخَرُونَ مِنْهُمْ سَخِرَ اللَّهُ مِنْهُمْ﴾؛ أي: جازاهم ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾.\nوروى ابن عُليَّة (٢)، عن الجريري (٣)، عن أبي السليل (٤) قال: وقف على الحِجْرِ رجلٌ فقال: حَدَّثني أبي أو عمّي قال: شهدت رسول الله - ﷺوهو يقول: \"من يتصدق اليوم بصدقة أشهد له بها عند الله يوم القيامة\"، قال: وعليّ عِمامة لي، فنزعت منها (لَويًا أو لويتين) (٥) لأتصدق بها، ثم أدركني ما يدرك ابن آدم، فعصبت بها رأسي، قال: فجاء رجلٌ لا أرى بالبقيع رجلًا أقصرَ منه قائمةً، ولا أشدّ سوادًا، ولا أدمَ وجهًا منه، يقول ناقةً لا أرى بالبقيع ناقةً أحسنَ ولا أجملَ منها، فقال: هي وذو بطنها صدقة يَا رسول الله،\n_________\n= وانظره أَيضًا في \"البحر المحيط\" لأبي حيان ٥/ ٧٦، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٣٥٢.\n(١) \"غريب الحديث\" لابن قتيبة (ص ١٩٠).\n(٢) إسماعيل بن إبراهيم بن مقسم الأسدي، ثِقَة، حافظ.\n(٣) سعيد بن إياس الجريري بضم الجيم، أبو مسعود البَصْرِيّ، ثِقَة، اختلط قبل موته بثلاث سنوات.\n(٤) ضُرَيب بالتصغير آخره موحدة، بن نُقَير، بنون وقاف مصغرًا، أبو السليل بفتح المهملة وكسر اللام، القيسي الجُريري، بضم الجيم مصغرًا ثِقَة.\n\"تقريب التهذيب\" لابن حجر (٣٠٠١)، \"تهذيب الكمال\" للمزي ١٣/ ٣٠٩، \"الكاشف\" ٢/ ٣٧.\n(٥) في المسند وجامع البيان: لوثًا أو لوثين.","vol":"13","page":508},{"text":"وألقى إليه بِخِطَامِها، قال: فلمزه رجلٌ جالس فقال: إنه ليتصدق بها ولهي خيرٌ منه، فنظر إليه رسول الله - ﷺ - فقال: \"بل هو خير منك ومنها\"؛ يقول ذلك ثلاثًّا، فأنزل الله تعالى هذِه الآية (١).\n\n<span data-type=\"title\" id=toc-1687>٨٠ </span>- قوله تعالى: ﴿اسْتَغْفِرْ لَهُمْ﴾\nيعني لهؤلاء المنافقين ﴿أَوْ لَا تَسْتَغْفِرْ لَهُمْ﴾ لفظه أمر ومعناه جزاء؛ تقديره: إن استغفرت لهم أو لم تستغفر لهم لن يغفر الله لهم (٢).\n_________\n(١) الحكم على الإسناد:\nفيه مبهمان، والجريري ثِقَة، لكنه اختلط قبل موته بثلاث سنوات.\nالتخريج:\nالحديث ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٧٢ بمعناه، وعزاه لعبد الله بن أَحْمد في \"زوائد الزهد\".\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٩٦ - ١٩٧ من طريق ابن عليّة، عن الجريري .. به.\nوأخرجه أَحْمد في \"المسند\" ٥/ ٣٤ (٢٠٣٦٠) من طريق يزيد، عن الجريري، بمعناه. وليس فيهما التصريح بسبب النزول.\n(٢) انظر \"جامع البيان\" للطبري ١٠/ ١٩٨، \"المحرر الوجيز\" لابن عطية ٣/ ٦٤، \"الكشاف\" للزمخشري ٢/ ١٦٤.\nوتقدم الكلام عليه بشواهده عند قوله تعالى: ﴿قُلْ أَنْفِقُوا طَوْعًا أَوْ كَرْهًا لَنْ يُتَقَبَّلَ مِنْكُمْ﴾.\nوهذا القول اختاره الطبري في \"جامع البيان\"، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٥١، وقال ابن الجوزي في \"زاد المسير\" ٣/ ٤٧٧: هذا قول المحققين.\nوثَمت قول آخر في معنى الآية لم يورده المصنف، وهو أن المراد بالآية التخيير، كأنه قال: إن شئت فاستغفر، وإن شئت لا تستغفر، ثم أعلمه أنَّه لا يغفر لهم وإن استغفر. =","vol":"13","page":509},{"text":"﴿إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ﴾ والسبعون عند العرب غاية مستقصاة لأنه جمع سبعة، والسبعة تتمة عدد الخلق كالسموات والأرض، والبحار، والأقاليم، والأعضاء (١).\nورأيت في بعض التفاسير: أن استغفر لهم سبعين مرّة بإزاء صلاتك على حمزة لن يغفر الله لهم (٢).\nقال الضحاك: لما نزلت هذِه الآية قال رسول الله - ﷺ -: \"إن الله تعالى قد رخص لي فسأزيد على السبعين لعل الله أَن يغفر لهم\" فأنزل الله تعالى: ﴿سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ﴾ (٣) (٤).\n_________\n= وعزا القرطبي ٨/ ٢٢٠ هذا القول للحسن وقتادة وعروة. ورجحه ابن عطية في \"المحرر الوجيز\" ٣/ ٦٤، وأبو حيان في \"البحر المحيط\" ٥/ ٧٧، والألوسي في \"روح المعاني\" ٥/ ٣٣٦.\n(١) قال الأزهري في \"تهذيب اللغة\" ٢/ ١١٦: السبعون هنا جمع السبعة المستعملة للكثرة، لا السبعة التي فوق الستّة.\nوقال الزمخشري في \"الكشاف\" ٢/ ١٦٤: والسبعون جارٍ مجرى المثل في كلامهم للتكثير.\nوانظر أَيضًا \"المحرر الوجيز\" لابن عطية ٣/ ٦٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٢١.\n(٢) لم أجده.\n(٣) المنافقون: ٦.\n(٤) لم أجد من ذكره عن الضحاك غير المصنف، وتبعه البَغَوِيّ في \"معالم التنزيل\" ٤/ ٧٩.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٩٩ - ٢٠٠ عن مجاهد وقتادة.","vol":"13","page":510},{"text":"وذكر عروة بن الزُّبير أن هذِه الآية نزلت في عبد الله بن أُبيّ؛ حين قال لأصحابه: لولا أنكم تنفقون على محمدٍ وأصحابه لانفضوا من حوله! وهو القائل: لئن رجعنا إلى المدينة ليخرجنّ الأعز منها الأزلَّ؛ فأنزل الله تعالى: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ﴾ الآية، فقال النَّبِيّ - ﷺ -: لأزيدن على السبعين! فأنزل الله ﷿: ﴿سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ﴾ (١) فأبى الله تعالى أن يغفر لهم (٢).\n﴿ذَلِكَ بِأَنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ﴾\n\n<span data-type=\"title\" id=toc-1688>٨١ </span>- قوله تعالى: ﴿فَرِحَ الْمُخَلَّفُونَ﴾\nعن غزاة تبوك ﴿بِمَقْعَدِهِمْ﴾ بقعودهم ﴿خِلَافَ رَسُولِ اللَّهِ﴾ - ﷺ -، قال قطرب والمورّج: يعني مخالفةً لرسول الله - ﷺ - حين سار وأقاموا.\nوقال أبو عبيدة: يعني بعد رسول الله - ﷺ -، وأنشد (٣):\n_________\n(١) المنافقون: ٦.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٧٢ وعزاه لابن جرير وابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ١٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٥٤ من طريق عبدة بن سليمان، عن هشام بن عروة، عن أَبيه .. به.\n(٣) البيت للحارث بن خالد المخزومي كما في \"الأغاني\" للأصبهاني ٣/ ٣٣٣، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (عقب) (خلف)، واستشهد به أبو عبيدة في \"مجاز القرآن\" ١/ ٢٦٤، وعنه الطبري في \"جامع البيان\" ١٠/ ٢٠٠، وابن عطية في \"المحرر الوجيز\" ٣/ ٦٥، وأبو حيان في \"البحر المحيط\" ٥/ ٨٠.","vol":"13","page":511},{"text":"عَقبَ الرَّبيعُ خِلافَهُم فَكَأنَّما ... بَسَطَ الشَّواطِبَ بينهُنَّ حَصِيرا (١)\nأي بعدهم، ويدل على هذا التأويل قراءة عمرو بن ميمون (خَلْفَ رسول الله) (٢).\n﴿وَكَرِهُوا أَنْ يُجَاهِدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ وَقَالُوا لَا تَنْفِرُوا فِي الْحَرّ﴾ وكانت غزاة تبوك في شدة من الحُر ﴿قُلْ﴾ لهم يَا محمَّد ﴿نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَوْ كَانُوا يَفْقَهُونَ﴾ يعلمون؛ وكذلك هو في مصحف عبد الله.\n\n<span data-type=\"title\" id=toc-1689>٨٢ </span>- ﴿فَلْيَضْحَكُوا قَلِيلًا﴾\nفي الدنيا ﴿وَلْيَبْكُوا كَثِيرًا﴾ في الآخرة، وتقديرها: فليضحكوا قليلا فسيبكون كثيرًا (٣) ﴿جَزَاءً بِمَا كَانُوا يَكْسِبُونَ﴾.\nقال أبو موسى الأَشْعريّ - ﵁ -: إن أهل النَّار ليبكون الدموع في النَّار؛ حتَّى لو أُجْرِيتِ السُّفُن في دموعهم لَجَرَت، ثم إنهم ليبكون الدمَ بعد الدموع، ولمِثْلِ ما هم فيه فليُبْكَ (٤).\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٤.\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٩)، \"الكشاف\" للزمخشري ٢/ ١٦٥ منسوبة إلى أبي حيوة، ونسبت في \"البحر المحيط\" لابن عطية ٥/ ٨٠ إلى ابن عباس وأبي حيوة وعمرو بن ميمون.\n(٣) انظر\"جامع البيان\" للطبري ١٠/ ٢٠١.\n(٤) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٧٥ وعزاه لابن سعد وابن أبي شيبة وأَحمد في \"الزهد\" عن أبي موسى موقوفًا.\nوقد أخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ١٠٤ (٣٥١٣٠) من طريق يزيد بن هارون، عن سلام بن مسكين، عن قتادة، عن أبي بردة، عن أبي موسى - ﵁ - .. =","vol":"13","page":512},{"text":"وقال ابن عباس - ﵄ -: إن أهل النفاق ليبكون في النَّار عُمُرَ الدنيا فلا يرقأ لهم دمع، ولا يكتحلون بنوم (١).\n[١٤٥٥] أخبرنا عبد الله بن حامد الوزان (٢)، أنا مكّيّ بن عبدان (٣)، أنا عبد الله بن هاشم بن حيّان (٤)، نا يحيى بن سعيد\n_________\n= بنحوه موقوفًا.\nوأخرجه ابن سعد في \"الطبقات الكبرى\" ٤/ ١١٠، وأَحمد في \"الزهد\" (ص ١٩٩) من طريق عبد الوهَّاب بن عطاء، عن عوف تصحفت عند ابن أبي عاصم إلى عون، وهو ابن أبي جميلة، عن قسامة بن زهير قال: خطبنا أبو موسى بالبصرة فقال: فذكر نحوه.\nوأورده هكذا موقوفًا المنذري في \"الترغيب والترهيب\" ٤/ ٢٧٠، وابن رجب في \"التخويف من النَّار\" (ص ١٤٧).\nوأخرجه الحاكم في \"المستدرك\" ٤/ ٦٠٥ من طريق محمَّد بن الفضل، عن سلام ابن مسكين، عن أبي بردة، عن أبي موسى قال: قال رسول الله -ﷺ- .. فذكره مرفوعًا.\nقال الحاكم: حديث صحيح الإسناده ووافقه الذهبي.\nوله شاهد عند ابن ماجه في الزهد باب صفة النَّار (٤٣٢٤)، وأبي يعلق في \"المسند\" ٧/ ١٦٢، وهناد في \"الزهد\" ١/ ١٩٤، وابن المبارك في \"الزهد\" برواية نعيم بن حماد (ص ٨٥) وغيرهم، من طريق يزيد الرَّقاشيّ، عن أنس بن مالك .. بمعناه مرفوعًا.\nوحسن الألباني في \"الصحيحة\" (٢٤٥) إسناده بمجموع الطرق.\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٥٥ من طريق مروان بن معاوية، عن إسماعيل بن سميع، عن ابن عباس .. بمعناه.\nوأخرج الطبري في \"جامع البيان\" ١٠/ ٢٠٢ نحوه عن أبي رزين.\n(٢) لم أجد فيه جرحًا أو تعديلًا.\n(٣) محدث، ثِقَة، متقن.\n(٤) ثِقَة.","vol":"13","page":513},{"text":"القطَّان (١)، عن شعبة (٢)، عن قتادة (٣)، عن أنس - ﵁ - قال: قال رسول الله - ﷺ -: \"لو تعلمون ما أعلم؛ لضحكتم قليلًا ولبكيتم كثيرًا\" (٤).\n\n<span data-type=\"title\" id=toc-1690>٨٣ </span>- قوله تعالى: ﴿فَإِنْ رَجَعَكَ اللَّهُ﴾\nردّك الله يَا محمَّد من غزاة تبوك ﴿إِلَى طَائِفَةٍ مِنْهُمْ﴾ يعني من المتخلفين، وإنما قال طائفة منهم؛ لأنه ليس كل من تخلف عن تبوك كان منافقًا ﴿فَاسْتَأْذَنُوكَ لِلْخُرُوجِ﴾ معك في غزاة أخرى ﴿فَقُلْ لَنْ تَخْرُجُوا مَعِيَ أَبَدًا﴾، في سَفَر ﴿وَلَنْ تُقَاتِلُوا مَعِيَ عَدُوًّا﴾، عقوبة لهم على\n_________\n(١) ثِقَة، متقن، حافظ، إمام، قدوة.\n(٢) ابن الحجاج، ثِقَة، حافظ، متقن.\n(٣) ثِقَة، ثبت.\n(٤) [١٤٥٥] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم أر فيه جرحًا أو تعديلًا، وبقية رجاله ثقات.\nالتخريج:\nوقد أخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ١٠٩ من طريق أبي بكر بن خلاد، عن يحيى القطَّان، عن شعبة، عن قتادة وموسى بن أنس، عن أنس .. به.\nوأخرجه أَحْمد في \"المسند\" ٣/ ١٩٣ (١٣٠٠٩)، وابن ماجه في الزهد باب الحزن والبكاء (٤١٩١) من طريق همام، عن قتادة، عن أنس .. به.\nوأخرجه الطَّيالِسيّ في \"المسند\" (ص ٢٧٦)، وأَحمد في \"المسند\" ٣/ ٢١٠، ٢٦٨ (١٣١٩٠ - ١٣٨٣٦)، والبخاري في الرقاق، باب قول النَّبِيّ -ﷺ- لو تعلمون ما أعلم (٦٤٨٦)، ومسلم في الفضائل، باب توقيره - ﷺ - (٢٣٥٩)، والبغوي في \"معالم التنزيل\" ٤/ ٨٠ وغيرهم، من طرق عن شعبة، عن موسى بن أنس، عن أنس .. به.","vol":"13","page":514},{"text":"تخلّفهم ﴿إِنَّكُمْ﴾ لأنكم ﴿رَضِيتُمْ بِالْقُعُودِ أَوَّلَ مَرَّةٍ﴾ في غزاة تبوك ﴿فَاقْعُدُوا مَعَ الْخَالِفِينَ﴾.\nقال ابن عباس - ﵁ -: الرجال الذين تخلفوا بغير عذر (١).\nوقال الضحاك: النساء والصبيان (٢).\nوقيل: المرضى والزمنى (٣).\nوقيل: مع المُخَالِفِين، قال الفراء: يقال: عبدٌ خالف وصاحب\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٧٥ وعزاه لابن المنذر وابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ٢٠٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٥٧ من طريق معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس .. به.\n(٢) لم أجد من أسنده أو عزاه للضحاك في هذا الموضع غير المصنف، وإنما أسنده الطبري عن الضحاك عند قوله تعالى: ﴿مَعَ الْخَوَالِفِ﴾ آية (٨٧).\nوعزاه الماوردي في \"النكت والعيون\" ٢/ ٣٨٨، وابن الجوزي في \"زاد المسير\" ٣/ ٤٨٠ للحسن وقتادة.\n- وأسند الطبري في \"جامع البيان\" ١٠/ ٢٠٤ من طريق يزيد، عن سعيد، عن قتادة قال: أي مع النساء.\nوتعقبه الطبري بأنه قول لا معنى له، لأن العرب لا تجمع النساء إذا لم يكن معهن رجال بالياء والنون، ولا بالواو والنون.\nثم بيّن أن المعنى: فاقعدوا مع مرضى الرِّجال وأهل زمانتهم، والضعفاء منهم، والنساء، وإذا اجتمع الرجال والنساء في الخبر؛ فإن العرب تغلب الذكور على الإناث.\nوذكر نحو هذا المعنى ابن عطية في \"المحرر الوجيز\" ٣/ ٦٦.\n(٣) ذكره النحاس في \"معاني القرآن\" ٣/ ٢٤٢ عند قوله تعالى: ﴿رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوَالِفِ﴾.","vol":"13","page":515},{"text":"خالف؛ إذا كان مخالفًا (١).\nوقيل: خِسَاسُ النّاس وأدنياؤهم، يقال: فلانٌ خالفةُ أهلِهِ إذا كان دونهم (٢).\nوقيل: مع أهل الفساد، من قولهم: خَلَفَ الرَّجل على أهله يَخْلُف خُلُوفًا إذا فَسَد، ونبيذ خَالِف؛ أي: فاسد، وخَلَف اللبن خُلوفًا إذا حَمُضَ من طول وضعه في السِّقَاء، وخلف فم الصائم: إذا تغيرت ريحه، ومنه خلف سوءٍ (٣).\nوقرأ مالك بن دينار: (مع الخَلِفِين) بغير أَلْف.\n\n<span data-type=\"title\" id=toc-1691>٨٤ </span>- قوله تعالى: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا﴾ الآية.\nقال المفسرون بروايات مختلفة: بعث عبد الله بن أبي بن سلول إلى رسول الله -ﷺ- ليأتيه وهو مريض، فلمّا دخل عليه (٤) رسول الله - ﷺ -، قال له: أهلكك حُبُّ يهود، قال: يَا رسول الله؛ إنّي لم أبعث إليك لِتُؤَنِّبَني (٥)، إنما بعثت إليك لتستغفر لي، وسأله أن يكفنه في قميصه ويصلي عليه (٦).\n_________\n(١) \"معاني القرآن\" للفراء ١/ ٤٤٧.\n(٢) \"غريب الحديث\" لابن قتيبة (ص ١٩١) في تفسير الخوالف، وحكاه النحاس في \"معاني القرآن\" ٣/ ٢٤١.\n(٣) انظر \"جامع البيان\" للطبري ١٠/ ٢٥٤، \"معاني القرآن\" للنحاس ٣/ ٢٤١.\n(٤) في (ت): على.\n(٥) في الأصل: لتأتيني، والمثبت من (ت).\n(٦) إلى هنا من الرواية أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٢٨٥ من طريق =","vol":"13","page":516},{"text":"فلما مات عبد الله (بن أبيّ) (١)، انطلق ابنه إلى النَّبِيّ -ﷺ- ودعاه إلى جنازة أَبيه، فقال له النَّبِيّ - ﷺ -: \"ما اسمك؟ \" قال: الحباب بن عبد الله، فقال - ﷺ -: \"أَنْتَ عبد الله بن عبد الله، إن الحباب هو الشيطان (٢) \".، ثم انطلق رسول الله -ﷺ-، فلما قام، قال له عمر بن الخطاب ﵇: يَا رسول الله، أتصلي على عدوّ الله بن أبيّ بن سلول، القائل يوم كذا كذا وكذا؛ يعدّ أيامه، ورسول الله - ﷺ - يتبسم، حتَّى إذا أكثر عليه قال: \"أخر عنّي يَا عمر، إنِّي قد خُيّرت فاخترت، قيل لي: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ﴾ ولو أعلم أني إنْ زدتُ على السبعين غُفر له (٣)\n_________\n= معمر، والطبري في \"جامع البيان\" ١٠/ ٢٠٦ من طريق سعيد، كلاهما عن قتادة .. به مرسلًا.\nقال الحافظ ابن حجر في \"فتح الباري\" ٨/ ٣٣٤: وهذا مرسل مع ثِقَة رجاله، ويعضده ما أخرجه الطَّبْرَانِيّ من طريق الحكم بن أَبان، عن عكرمة، عن ابن عباس قال: لما مرض عبد الله بن أبيّ جاءه النَّبِيّ - ﷺ - فكلّمه فقال: قد فهمت ما تقول، فامنن عليّ فكفّنّي في قميصك، وصلّ عليّ، ففعل.\nوبقية الحديث يأتي تخريجه.\n(١) ما بين القوسين من (ت).\n(٢) قوله فقال له النَّبِيّ -ﷺ- \"ما اسمك؟ \" .. إلى قوله: \"إن الحباب هو الشيطان\" لم ترد متصلة، إنما أخرجها الطبري في \"جامع البيان\" ١٠/ ١٩٩ من طريق جرير، عن مغيرة، عن شباك، عن الشعبي .. بنحوه مرسلًا.\nوأخرجه أَيضًا ١٠/ ١٩٩ من طريق الحسين، عن هشيم، عن مغيرة، عن الشعبي .. به.\n(٣) في (ت): لهم.","vol":"13","page":517},{"text":"لزدت\" ثم شهّده وكفنه في قميصه، ونفث في جلده، ودلاّه في قبره (١)، قال عمر - ﵁ -: فعجبت بعد من جُرأتي على رسول الله - ﷺ -، فما لبث رسول الله إلَّا يسيرًا حتَّى نزلت عليه ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا﴾ (٢).\n﴿وَلَا تَقُمْ﴾ ولا تقف ﴿عَلَى قَبْرِهِ﴾ وقيل: ولا تتولّ دفنه؛ من قولهم: قام فلان بأمر فلان إذا كفاه أمره ﴿إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ﴾. فما صلّى رسول الله - ﷺبعدها على منافق، ولا قام\n_________\n(١) قوله ونفث في جلده، ودلاه في قبره وردت في مرسل قتادة السابق.\nلكن يشهد لها حديث جابر عند البُخَارِيّ في الجنائز، باب الكفن في القميص (١٢٧٠) وفيه: فأخرجه فنفث فيه من ريقه، وألبسه قميصه.\n(٢) أصل هذا الحديث أخرجه أَحْمد في \"المسند\" ٢/ ١٨ (٤٦٨٠)، والبخاري في الجنائز، باب الكفن في القميص (١٢٦٩) وفي اللباس، باب لبس القميص (٥٧٩٦) وفي التفسير، باب قوله تعالى استغفر لهم أو لا تستغفر لهم (٤٦٧١)، ومسلم في صفات المنافقين وأحكامهم (٢٧٧٤)، والتِّرمذيّ في التفسير باب ومن سورة التوبة (٣٠٩٨)، والطبري في \"جامع البيان\" ١٠/ ٢٠٤ - ٢٠٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٥٧ وغيرهم، من طرق عن يحيى القطَّان، عن عبيد الله بن عمر، عن نافع، عن ابن عمر .. بنحوه.\nوأخرجه أَحْمد في \"المسند\" ١/ ١٦ (٩٥)، والبخاري في الجنائز، باب ما يكره من الصلاة على المنافقين (١٣٦٦)، والتِّرمذيّ في التفسير باب ومن سورة التوبة (٣٠٩٧)، والنَّسائيّ في \"السنن الكبرى\" في التفسير، باب قوله تعالى: ﴿اسْتَغْفِرْ لَهُمْ أَوْ لَا تَسْتَغْفِرْ لَهُمْ﴾ (١١٢٢٥)، والبغوي في \"معالم التنزيل\" ٤/ ٨١ وغيرهم، من طرق عن ابن شهاب، عن عبيد الله بن عبد الله، عن ابن عباس .. بنحوه. وانظر أَيضًا \"أسباب النزول\" للواحدي (ص ٢٦١ - ٢٦٢)، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٢٥٨، \"الدر المنثور\" ٣/ ٤٧٥ - ٤٧٦.","vol":"13","page":518},{"text":"على قبره حتَّى قُبِض (١). فكُلِّم رسول الله -ﷺ- فيما فَعَلَ بعبد الله بن أبيّ، فقال رسول الله - ﷺ -: \"وما يغني عنه قميصي وصلاتي من الله شيئًا (٢)، والله إنِّي كنت أرجو أن يسلم به أَلْف من قومه\" (٣).\nوذُكِر أن النَّبِيّ - ﷺ - أسرّ إلى حذيفة اثني عشر رجلًا من المنافقين، فقال: \"ستة يكفيهم الله بالدبيلة سراجٌ من نار تأخذ أحدهم حتَّى تخرج (٤) إلى صدره، وستة يموتون موتًا\". فسأل عمر حذيفة - ﵄ - عنهم، قال: ما أنا بمخبرك بأحد منهم ما كان حيًا، فقال عمر - ﵁ -: يَا حذيف؛ أمنهم أنا؟ قال: لا، قال: أفي عُمّالي منهم أحد؟ قال: رجل واحد، قال: فكأنما دُلَّ عليه عمر - ﵁ - حتَّى نَزَعَه من غير أن يُخبَره به.\n_________\n(١) هذا من تتمة الحديث السابق.\n(٢) من (ت).\n(٣) هذا من تتمة مرسل قتادة السابق.\nذكره الحافظ في \"الكافي الشاف\" (ص ٧٩) وعزاه للطبري من رواية معمر، عن قتادة.\nقال الخطابي في \"أعلام الحديث\" ٣/ ١٨٤٩: وقصده - ﷺ - الشفقة على من تعلّق بطرفٍ من الدّين، والتألف لابنه عبد الله ولقومه وعشيرته من الحزرج، وكان رئيسًا عليهم ومعظّمًا فهيم، فلو ترك الصلاة عليه قبل ورود النهي عنها لكان سُبَّة على ابنه، وعارًا على قومه، فاستعمل - ﷺ - أحسن الأمرين وأفضلهما في مبلغ الرأي وحق السياسة في الدعاء على الدين والتألف عليه إلى أن نُهي عنه فانتهى - ﷺ -. وانظر: \"فتح الباري\" لابن حجر ٨/ ٣٣٦.\n(٤) في (ت): تُجمع.","vol":"13","page":519},{"text":"<span data-type=\"title\" id=toc-1692>٨٥ </span>- قوله تعالى: ﴿وَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَأَوْلَادُهُمْ إِنَّمَا يُرِيدُ اللَّهُ أَنْ يُعَذِّبَهُمْ بِهَا فِي الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ (٨٥)﴾.\n\n<span data-type=\"title\" id=toc-1693>٨٦ </span>- ﴿وَإِذَا أُنْزِلَتْ سُورَةٌ أَنْ آمِنُوا بِاللَّهِ وَجَاهِدُوا مَعَ رَسُولِهِ اسْتَأْذَنَكَ أُولُو الطَّوْلِ مِنْهُمْ﴾\nذو الغنى منهم في القعود ﴿وَقَالُوا ذَرْنَا نَكُنْ مَعَ الْقَاعِدِينَ﴾ في رحالهم\n\n<span data-type=\"title\" id=toc-1694>٨٧ </span>- ﴿رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوَالِفِ﴾\nيعني النساء ﴿وَطُبِعَ عَلَى قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ﴾.\n\n<span data-type=\"title\" id=toc-1695>٨٨ </span>- ﴿لَكِنِ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ جَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ وَأُولَئِكَ لَهُمُ الْخَيْرَاتُ﴾\nيعني الحسنات (١).\nوقال المبرد: يعني الجواري الفاضلات (٢)، قال الله تعالى: ﴿فِيهِنَّ خَيْرَاتٌ حِسَانٌ (٧٠)﴾ (٣)، واحدها خيرة، وهي الفاضلة من (٤) كل شيء (٥)\n_________\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٨٣ تبعا للمصنف، ولم أجده عند غيرهما.\n(٢) حكاه ابن الجوزي في \"زاد المسير\" ٣/ ٤٨٢ عن المبرد، وعزا نحوه القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٢٤ للحسن.\nوانظر أَيضًا \"البحر المحيط\" لأبي حيان ٥/ ٨٦.\n(٣) الرَّحْمَن ٧٠.\n(٤) في (ت): في.\n(٥) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٧، \"جامع البيان\" للطبري ١٠/ ٢٠٩ وفيه أَيضًا: الخيرات: وهي خيرات الآخرة، وذلك نساؤها، وجناتها، ونعيمها. =","vol":"13","page":520},{"text":"قال الشَّاعر (١):\nولقدْ طَعَنْتُ مَجَامِع الرَّبلات ... ربلات هند خَيْرَة الملِكات\n﴿وَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾\n\n<span data-type=\"title\" id=toc-1696>٨٩ </span>- ﴿أَعَدَّ اللَّهُ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ذَلِكَ الْفَوْزُ الْعَظِيمُ (٨٩)﴾.\n\n<span data-type=\"title\" id=toc-1697>٩٠ </span>- قوله تعالى: ﴿وَجَاءَ الْمُعَذِّرُونَ مِنَ الْأَعْرَابِ لِيُؤْذَنَ لَهُمْ﴾\nقرأ ابن عباس والضَّحَاك وأبو عبد الرَّحْمَن وحميد ويعقوب وقتيبة ومجاهد: (الْمُعْذِرون) خفيفة (٢) وهم المجتهدون المبالغون في العذر.\nوقال الضحاك: هم رهط عامر بن الطفيل؛ جاءوا إلى رسول الله -ﷺ- يوم تبوك دفاعًا عن أنفسهم، فقالوا: يَا رسول الله؛ إن نحن غزونا معك تُغير أعراب طيئّ على حلائلنا وأولادنا ومواشينا، فقال لهم رسول الله - ﷺ -: \"إن الله تعالى قد أنبأني من أخباركم، وسيغنيني الله\n_________\n= وقال ابن عطية في \"المحرر الوجيز\" ٣/ ٦٩: الخيرات: جمع خيرة، وهو المستحسن من كل شيء، وكثر استعماله في النساء.\n(١) البيت لرجل من بني عدي، تيم تميم جاهلي، وهو في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٧، \"جامع البيان\" للطبري ١٠/ ٢٠٩، \"تهذيب اللغة\" للأزهري ٧/ ٥٤٦، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (خير)، \"البحر المحيط\" لأبي حيان ٥/ ٨٦، \"الدر المصون\" للسمين الحلبي ٦/ ٩٦.\n(٢) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٩٦، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٩).","vol":"13","page":521},{"text":"عنكم\" (١).\nوقال ابن عباس - ﵄ -: هم الذين تخلفوا بعذر بإذن رسول الله -ﷺ- (٢).\nوقرأ مسلمة ﵀ (المعّذّرون) بتشديد العين والذال، ولا وجه لها؛ لأن الميم (٣) لا تدغم في العين لبعد مخرجيهما.\nوقرأ الباقون بتشديد الذال وهم المقصّرون، يقال: أعذر في الأمر إذا بالغ فيه، وعذّر إذا قصّر.\nوقال الفراء: أصله المعتذرون، فأدغمت التاء في الذال، ونقلت حركة التاء إلى العين (٤).\nقوله تعالى: ﴿وَقَعَدَ الَّذِينَ كَذَبُوا اللَّهَ وَرَسُولَهُ﴾ قراءة العامة بتخفيف الذال، يعنون: المنافقين.\nوقرأ أبيّ والحسن (كذّبوا الله) بالتشديد (٥).\n_________\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٢٥، وأبو حيان في \"البحر المحيط\" ٥/ ٨٧.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٧٧ وعزاه لابن المنذر.\nوأخرج الطبري في \"جامع البيان\" ١٠/ ٢١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦٠ من طريق أبي روق، عن الضحاك، عن ابن عباس قال: هم أهل العذر، وكان يقرؤها وجاء المُعْذِرون خفيفة.\n(٣) في حاشية الأصل: لعله يريد لأن التاء ويكون الأصل المتعذرون.\nوهو كذلك كما في \"البحر المحيط\" ٥/ ٨٦: قال أبو حاتم: أراد المتعذرين، والتاء لا تدغم في العين لبعد المخارج، وهي غلط منه أو عليه.\n(٤) \"معاني القرآن\" للفراء ١/ ٤٤٧.\n(٥) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٩) عن ابن عباس وأبي رجاء والحسن.","vol":"13","page":522},{"text":"﴿سَيُصِيبُ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ﴾.\nثم ذكر أهل العذر فقال تعالى:\n\n<span data-type=\"title\" id=toc-1698>٩١ </span>- ﴿لَيْسَ عَلَى الضُّعَفَاءِ﴾\nقال ابن عباس - ﵄ -: يعني الزمنى والمشايخ والعجزة (١).\n﴿وَلَا عَلَى الْمَرْضَى وَلَا عَلَى الَّذِينَ لَا يَجِدُونَ مَا يُنْفِقُونَ﴾؛ يعني الفقراء ﴿حَرَجٌ﴾ مأثم ﴿إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ﴾ في مغيبهم.\n﴿عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾ قال قتادة: نزلت في عائذ (٢) بن عمرو - ﵁ - وأصحابه (٣).\nوقال الضحاك: نزلت في عبد الله بن زائدة وهو ابن أم مكتوم - ﵁ -، وكان ضرير البصر، فقال: يَا نبي الله إنِّي شيخ كبير (٤)، ضرير البصر،\n_________\n(١) \"معالم التنزيل\" للبغوي ٤/ ٨٤، \"زاد المسير\" لابن الجوزي ٣/ ٤٨٤.\n(٢) في الأصل: عابد، وكتب على حاشية الأصل: في نسخة: عائذ وكذا هو في (ت)، وهو الصواب.\nوهو عائذ بن عمرو بن هلال المزني، أبو هبيرة البَصْرِيّ، صحابي من أصحاب الشجرة، شهد الحديبية، تُوفِّي سنة إحدى وستون. \"الاستيعاب\" لابن عبد البر ٢/ ٣٤٨، \"الإصابة\" لابن حجر ٥/ ٣٠٨.\n(٣) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٧٨ وعزاه لابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١٠/ ٢١١ من طريق يزيد، عن سعيد، عن قتادة .. به.\nوذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٨٤، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٦٥.\n(٤) من (ت).","vol":"13","page":523},{"text":"خفيف الحال، نحيف الجسم، وليس لي قائد؛ فهل لي رخصة في التخلف عن الجهاد؟ فسكت النَّبِيّ - ﷺ -، فأنزل الله تعالى هذِه الآية (١).\n\n<span data-type=\"title\" id=toc-1699>٩٢ </span>- قوله تعالى: ﴿وَلَا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ﴾\nنزلت في البكّائين وكانوا سبعة: في معقل بن يسار، وصخر بن خنساء وهو الذي كان وقع على امرأته في رمضان فأمره رسول الله - ﷺ - أن يُكَفِّر (٢)، وعبد الله بن كعب الأَنْصَارِيّ، وعُلْبة (٣) بن زيد الأَنْصَارِيّ، وسالم بن عمير (٤)،\n_________\n(١) لم أجده بهذا السياق، إنما ذكر البَغَوِيّ في \"معالم التنزيل\" ٤/ ٨٤، وابن الجوزي في \"زاد المسير\" ٣/ ٤٨٤ عن الضحاك أنها نزلت في ابن أم مكتوم.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦١ من طريق ابن فروة، عن عبد الرَّحْمَن ابن أبي ليلى، عن زيد بن ثابت - ﵁ - قال: كنت أكتب لرسول الله - ﷺ -، فكنت أكتب (براءة)، فإنِّي لواضع القلم على أذني إذا أمرنا بالقتال، فجعل رسول الله -ﷺ- ينظر ما ينزل عليه، إذ جاء أعمى فقال: كيف بي يَا رسول الله وأنا أعمى؟ فنزلت: ﴿لَيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَى﴾ الآية.\n(٢) تنظر قصّته في \"صحيح البُخَارِيّ\" في الصوم، باب إذا جامع في رمضان (١٩٣٦)، ومسلم في الصيام، باب تغليظ تحريم الجماع في نهار رمضان .. (١١١١).\nوانظر الاختلاف في تسميته في \"الغوامض والمبهمات\" لابن بشكوال ١/ ٢٣٧ - ٢٤١، \"فتح الباري\" لابن حجر ٤/ ١٦٢.\n(٣) في الأصل و(ت): عليه، وهو تصحيف، والتصويب عُلْبة بضم أوله وسكون اللام بعدها موحّدة، وهو علبة بن زيد بن عمرو بن زيد الأَنْصَارِيّ الأوسيّ، ذكره ابن إسحاق وابن حبيب في المحبّر في البكَائين في غزوة تبوك. \"الإصابة\" لابن حجر ٧/ ٤٢.\n(٤) في (ت): عمرو، وهو سالم بن عمير، ويقال: ابن عمرو، بن ثابت بن النُّعمان =","vol":"13","page":524},{"text":"وثعلبة بن عَنَمة (١)، وعبد الله بن مغفّل - ﵃ -، أتوا رسول الله - ﷺ - فقالوا: يا نبي الله؛ قد نُدِبْنا للخروج معك، فاحملنا على الخفاف المرقوعة والنعال المخصوفة نغزوا معك (٢). ﴿قُلْتَ﴾ فقال النبي - ﷺ - ﴿لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ﴾ فتولوا وهم يبكون؛ فذلك قوله ﴿تَوَلَّوْا وَأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَنًا أَلَّا يَجِدُوا مَا يُنْفِقُونَ﴾.\nوقال مجاهد: نزلت هذِه الآية في بني مقرِّن (٣): معقل، وسويد،\n_________\n= ابن أمية الأنصاري، ذكره موسى بن عقبة في البدريين، شهد العقبة وبدرًا وما بعدها، ومات في خلافة معاوية. \"الطبقات الكبرى\" لابن سعد ٢/ ٢٨، ١٦٥، \"الإصابة\" لابن حجر ٤/ ١٠١.\n(١) في الأصل و(ت): غنمة بالعين المعجمة وهو تصحيف، والتصويب عَنَمة، وهو ثعلبة بن عنمة بن عدي بن نابي بن عمرو الأنصاري السُّلمي الخزرجي، ذكره موسى بن عقبة وعروة وغيرهما فيمن شهد بدرًا والعقبة، وكان ممن يكسر أصنام بني سلمة. \"الإصابة\" لابن حجر ٢/ ٢٤\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ٢٦٢)، والبغوي في \"معالم التنزيل\" ٤/ ٨٤.\nوينظر: الاختلاف في تعيين هؤلاء البكائين وتسميتهم في \"الطبقات الكبرى\" لابن سعد ٢/ ١٦٥، \"زاد المسير\" لابن الجوزي ٣/ ٤٨٥، \"السيرة النبوية\" لابن هشام ٢/ ٥١٨، \"تفسير القرآن العظيم\" لابن كثير ٧/ ٢٦٥ - ٢٦٦، \"زاد المعاد\" لابن القيم ٣/ ٥٢٨.\n(٣) قال الحافظ في \"الإصابة\" ٩/ ٢٥٨: قال الواقدي وابن نمير: كان بنو مُقّرِّن سبعة، كلهم صحب النبي - ﷺ -، قال أبو عمر: ليس ذلك لأحد من العرب غيرهم. وأخرج الطبري في \"جامع البيان\" ١١/ ٦ من طريق البختري، عن المختار بن عبد الرحمن بن معقل بن مقرِّن أن ولد مقرّن كانوا عشرة نزلت فيهم ﴿وَمِنَ الْأَعْرَابِ مَنْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾ [التوبة: ٩٩]. =","vol":"13","page":525},{"text":"والنعمان (١).\nثم على أهل السعة فقال:\n[﴿إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَسْتَأْذِنُونَكَ وَهُمْ أَغْنِيَاءُ رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوَالِفِ وَطَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ (٩٣)﴾].\n_________\n= وانظر أسماءهم في \"الطبقات الكبرى\" لابن سعد ٦/ ١٨ - ٢٠.\n(١) أثر مجاهد ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨٥ وعزاه لابن سعد وابن أبي شيبة وابن المنذر وابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\" ١٥/ ٢١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦٢ من طريق ورقاء عن ابن أبي نجيح، عن مجاهد قال: هم بنو مقرّن، من مزينة.\nوذكره ابن سعد في \"الطبقات الكبرى\" ٢/ ١٦٥، والواحدي في \"أسباب النزول\" (ص ٢٦٢)، وابن عطية في \"المحرر الوجيز\" ٣/ ٧١، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٢٨.\nقال ابن عطية في \"المحرر الوجيز\" والقرطبي: وعلى هذا جمهور المفسرين.","vol":"13","page":526},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الرابع عشر]\n[التوبة ٩٣ - ١٢٩ * يونس * هود * يوسف ١ - ٣٣]\n\nتحقيق\nد/ جمال بن محمد ربعين\nد/ عبد الله علي القبيسي","vol":"14","page":1},{"text":"السيرة الذاتية للمحقق\nد/ جمال بن محمَّد ربعين\nأستاذ مساعد بجامعة الملك عبد العزيز - كلية التربية - قسم الدراسات القرآنية حصل على درجة الدكتوراه عام ٢٠٠٨ م في تخصص الكتاب والسنة من جامعة أم القرى.- كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس قسم الحاسب الآلي بكلية المعلمين بجدة - جامعة الملك عبد العزيز.\nمدير مركز التدريب وخدمة المجتمع بكلية المعلمين بعرعر.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\n* * *\n\nالسيرة الذاتية للمحقق\nد/ عَبد الله علي القبيسيّ\nأستاذ مساعد بجامعة الإِمام محمد بن سعود الإسلامية - كلية أصول الدين - قسم السنة.\nحصل على درجة الدكتوراه في تخصص الكتاب والسنة من جامعة أم القرى - كلية الدعوة وأصول الدين.","vol":"14","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[١٤]","vol":"14","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٩٥/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"14","page":4},{"text":"<span data-type=\"title\" id=toc-1700>٩٣ </span>- ﴿إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَسْتَأْذِنُونَكَ وَهُمْ أَغْنِيَاءُ رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوَالِفِ وَطَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ (٩٣)﴾.\n\n<span data-type=\"title\" id=toc-1701>٩٤ </span>- ﴿يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ قُلْ لَا تَعْتَذِرُوا لَنْ نُؤْمِنَ لَكُمْ﴾\nلن نصدقكم، ﴿قَدْ نَبَّأَنَا اللَّهُ مِنْ أَخْبَارِكُمْ وَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ﴾ فيما بعد؛ أتتوبون به من نفاقكم أم تقيمون عليه ﴿ثُمَّ تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ﴾ من الحسن والسيئ (١).\n\n<span data-type=\"title\" id=toc-1702>٩٥ </span>- قوله تعالى: ﴿سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ﴾\nانصرفتم ﴿إِلَيْهِمْ﴾ من غزوكم ﴿لِتُعْرِضُوا﴾ لتصفحوا ﴿عَنْهُمْ﴾ فلا تؤنبوهم ولا تعذّبوهم ﴿فَأَعْرِضُوا عَنْهُمْ﴾ ودعوهم وما اختاروا لأنفسهم من النفاق والمعصية ﴿إِنَّهُمْ رِجْسٌ﴾ نجس (٢)، قال عطاء: إن عملهم نجس (٣) ﴿وَمَأْوَاهُمْ﴾ في الآخرة ﴿جَهَنَّمُ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ﴾.\nقال ابن عباس - ﵄ -: نزلت في جدّ بن قيس ومعتِّب بن قشير وأصحابهما، وكانوا ثمانين رجلًا من المنافقين، فقال النبي - ﷺ - حين قدم من المدينة: \"لا تجالسوهم ولا تكلّموهم\" (٤).\n_________\n(١) انظر \"جامع البيان\" للطبري ١/ ١١.\n(٢) قال الوزير المغربي في \"المصابيح\" (ل ١٤٤/ ب): الرجس والنجس والخبيث متقاربات المعاني.\n(٣) انظر \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٣١.\n(٤) أورده البغوي في \"معالم التنزيل\" ٤/ ٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٣١. =","vol":"14","page":5},{"text":"وقال مقاتل: نزلت في عبد الله بن أُبيّ، حلف للنبي - ﷺ - بالله الذي لا إله إلَّا هو أن لا يتخلف عنه بعدها، وليكونَنّ (١) معه على عدوّه، وطلب إلى (٢) النبي - ﷺ - أن يرضى عنه، فأنزل الله تعالى هذِه الآية.\n\n<span data-type=\"title\" id=toc-1703>٩٦ </span>- ونزل: ﴿يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لَا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ (٩٦)﴾ (٣).\n\n<span data-type=\"title\" id=toc-1704>٩٧ </span>- قوله تعالى: ﴿الْأَعْرَابُ﴾ يعني أهل البدو ﴿أَشَدُّ كُفْرًا وَنِفَاقًا﴾\nمن أهل الحضر ﴿وَأَجْدَرُ﴾ أحرى وأولى (٤) ﴿أَلَّا يَعْلَمُوا حُدُودَ مَا أَنْزَلَ اللَّهُ عَلَى رَسُولِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾ قال قتادة: هم أقلّ علمًا بالسُّنن (٥).\n_________\n= وذكر نحوه السيوطي في \"الدر المنثور\" ٣/ ٤٨١ عن السدي وعزاه لابن أبي حاتم وأبي الشيخ.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦٥ من طريق عامر بن الفرات، عن أسباط، عن السدي .. بنحوه.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ٢ من طريق عطية العوفي، عن ابن عباس .. بمعناه مطولًا.\nوعزاه ابن الجوزي في \"زاد المسير\" ٣/ ٤٨٧ لمقاتل.\n(١) في الأصل: وليكون، والمثبت من (ت).\n(٢) في (ت): من.\n(٣) \"تفسير مقاتل\" ٢/ ١٩١.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٨٥، وابن الجوزي في \"زاد المسير\" ٣/ ٤٨٧، وأبو حيان في \"البحر المحيط\" ٥/ ٩٤.\n(٤) انظر: \"معاني القرآن\" للفراء ١/ ٤٤٩.\n(٥) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨١ وعزاه لابن المنذر وابن أبي حاتم وأبي الشيخ. =","vol":"14","page":6},{"text":"وروى الأعمش، عن إبراهيم قال: جلس أعرابيٌّ إلى زيد بن صُوحَان وهو يحدث أصحابه وكانت يدُه قد أصيبت يوم نهاوند (١) فقال الأعرابيّ: والله إن حديثك ليعجبني، وإن يدك لتُرِيبُني، فقال زيد: وما يريبك من يدي؛ إنها الشمال، فقال الأعرابي: والله ما أدري؛ اليمين تقطعون أم الشمال؟ فقال زيد بن صوحان: صدق الله تعالى: ﴿الْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا﴾ (٢).\n\n<span data-type=\"title\" id=toc-1705>٩٨ </span>- ﴿وَمِنَ الْأَعْرَابِ مَنْ يَتَّخِذُ مَا يُنْفِقُ مَغْرَمًا﴾\nقال عطاء: لا يرجو على إعطائه (٣) ثوابًا، ولا يخاف على إمساكه عقابًا، إنما ينفق خوفًا ورياءً (٤).\n_________\n= وقد أخرجه الطبري في \"جامع البيان\" ١١/ ٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦٦ من طريق يزيد، عن سعيد، عن قتادة .. به.\n(١) نَهاوَنْد: مدينة عظيمة في قبلة همذان، بينهما ثلاثة أيام.\nويوم نهاوند هو الموقعة التي كانت بين المسلمين والفرس سنة تسع عشرة، لسبع سنين من خلافة عمر بن الخطاب - ﵁ -، ولم يقم للفرس بعد هذِه الوقعة قائمة، وسماها المسلمون فتح الفتوح. انظر \"معجم البلدان\" لياقوت ٥/ ٣٦١ - ٣٦٣.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨١ وعزاه لابن سعد، وابن أبي حاتم.\nوقد أخرجه ابن سعد في \"الطبقات الكبرى\" ٦/ ١٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦٦ من طريق يعلى بن عبيد، والطبري في \"جامع البيان\" ١١/ ٤ من طريق عبد الرحمن بن مقرن، كلاهما عن الأعمش .. به.\n(٣) في (ت): عطائِه.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٤/ ٨٦، وابن الجوزي في \"زاد المسير\" ٣/ ٤٨٨ ولم ينسبه.\nوعند البغوي: خوفًا أو رياءً.","vol":"14","page":7},{"text":"﴿وَيَتَرَبَّصُ﴾ ينتظر ﴿بِكُمُ الدَّوَائِرَ﴾ يعني صروف الزمان التي تأتي مرّة بالخير ومرة بالشر (١).\nوقال يمان: يعني أن يتقلب الزمان عليكم؛ فيموت الرسول - ﷺ - ويظهر المشركون (٢).\n﴿عَلَيْهِمْ دَائِرَةُ السَّوْءِ وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾ قرأ ابن كثير وابن محيصن ومجاهد وأبو عمرو بضم السين هاهنا وفي سورة الفتح (٣)، ومعناه الضرّ والشرّ والبلاء والمكروه.\nوقرأ الباقون بالفتح على المصدر (٤)، واختاره أبو عبيد وأبو حاتم.\nنزلت هذِه الآية في أعراب أسد، وغطفان، وتميم وأعراب حاضري المدينة (٥).\nثم استثنى فقال:\n\n<span data-type=\"title\" id=toc-1706>٩٩ </span>- ﴿وَمِنَ الْأَعْرَابِ مَنْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾\nقال مجاهد: هم بنو مقرِّن من مزينة (٦).\n_________\n(١) انظر: \"معاني القرآن\" للنحاس ٣/ ٢٤٥.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ٥/ ٩٤ بدون نسبة.\n(٣) في قوله تعالى: ﴿عَلَيْهِمْ دَائِرَةُ السَّوْءِ وَغَضِبَ اللَّهُ عَلَيْهِمْ﴾ آية: ٦.\n(٤) انظر: القراءتين في \"السبعة\" لابن مجاهد (ص ٣١٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٩٦.\n(٥) انظر: \"أسباب النزول\" للواحدي (ص ٢٦٢)، \"معالم التنزيل\" للبغوي ٤/ ٨٦.\n(٦) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨٢ وعزاه لابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ. =","vol":"14","page":8},{"text":"وقال الضحاك: يعني عبد الله ذو البجادين - ﵁ - (١) ورهطه (٢).\nوقال الكلبي: هم أَسْلم وغِفَار وجُهَينة (٣).\n﴿وَيَتَّخِذُ مَا يُنْفِقُ قُرُبَاتٍ عِنْدَ اللَّهِ﴾ قربات جمع قربة (٤) ﴿وَصَلَوَاتِ الرَّسُولِ﴾ يعني دعاؤه واستغفاره (٥) ﴿أَلَا إِنَّهَا قُرْبَةٌ لَهُمْ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ﴾ جنته ﴿إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾.\n_________\n= وقد أخرجه الطبري في \"جامع البيان\" ١١/ ٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦٧ من طريق حجاج، عن ابن جريج، عن مجاهد .. به. وزاد عند الطبري: .. وهم الذين قال الله فيهم ﴿وَلَا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ﴾.\n(١) هو عبد الله بن عبد نهم بن عفيف بن سحيم بن عدي المزني، كان اسمه في الجاهلية عبد العزى، فغيّره النبي - ﷺ -، ولقبه (ذو البجادين)، توفي في الطريق إلى غزوة تبوك.\n\"الإصابة\" لابن حجر ٦/ ١٤٩، \"نزهة الألباب في الألقاب\" لابن حجر ١/ ٢٨٠.\n(٢) ذكره أبو حيان في \"البحر المحيط\" ٥/ ٩٥.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٤/ ٨٦، \"البحر المحيط\" لأبي حيان ٥/ ٩٥، وعزاه ابن الجوزي في \"زاد المسير\" ٣/ ٤٨٩ لابن عباس.\n(٤) انظر \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٣٥ وفيه: وهي ما يتقرب به إلى الله تعالى، والجمع قُرَب وقُرُبات وقَرَبات وقُرْبات؛ حكاه النحاس.\n(٥) كذا ذكره الطبري في \"جامع البيان\" ١١/ ٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٣٥، وقال ابن عطية في \"المحرر الوجيز\" ٣/ ٧٤: والصلاة في هذِه الآية الدعاء إجماعًا.","vol":"14","page":9},{"text":"<span data-type=\"title\" id=toc-1707>١٠٠ </span>- قوله ﷿: ﴿وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ﴾\nالذين هاجروا قومهم وعشيرتهم، وفارقوا منازلهم وأوطانهم (١) ﴿وَالْأَنْصَارِ﴾ الذين نصروا (٢) رسول الله - ﷺ - على أعدائه من أهل المدينة وآووه وأصحابه، وقد كانوا آمنوا قبل أن يهاجر إليهم بحولي ﴿وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ﴾ يعني: الذين سلكوا سبيلهم في الإيمان والهجرة والنصرة إلى يوم القيامة.\nوقال عطاء: هم الذين يذكرون المهاجرين والأنصار بالترحم والدعاء، ويذكرون محاسنهم، ويسألون الله تعالى أن يجمع بينهم (٣).\nوروي أن عمر بن الخطاب - ﵁ - قرأ (والسابقون الأولون من المهاجرين والأنصارُ الذين اتبعوهم بإحسان) برفع الراء وبغير واو في (الذين)، فقال له أُبي بن كعب - ﵁ -: إنما هو ﴿وَالْأَنْصَارِ وَالَّذِينَ﴾ بالواو، فعاوده مرارًا ثلاثًا، فقال أبي بن كعب - ﵁ -: والله لقد قرأتُها على رسول الله - ﷺ - (والذين اتبعوهم بإحسان) وإنك يومئذٍ تبيع (٤) القرظ ببقيع الغرقد، قال: صدقت، حفظتم ونسينا، وتفرّغتم وشغلنا، وشَهِدْتم وغِبنا، ثم قال عمر - ﵁ - لأبيّ - ﵁ -: أفيهم الأنصار؟ قال: نعم، ولم يستمر الخطّاب ولابنيه، فقال عمر\n_________\n(١) \"جامع البيان\" للطبري ١١/ ٦.\n(٢) في (ت): ناصروا.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ٨٨، وابن الجوزي في \"زاد المسير\" ٣/ ٤٩١.\n(٤) في (ت): تتبع.","vol":"14","page":10},{"text":"- ﵁ -: كنت أظن أنّا قد رُفِعْنا رفعةً لا يبلغها أحدٌ بعدنا، فقال أُبي - ﵁ -: بلى، تصديق هذِه الآية أول سورة الجمعة، وأوسط سورة الحشر، وآخر سورة الأنفال، قوله تعالى: ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ وَهُوَ الْعَزِيزُ الْحَكِيمُ (٣)﴾ (١)، وقوله: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ﴾ (٢)، وقوله: ﴿وَالَّذِينَ آمَنُوا مِنْ بَعْدُ وَهَاجَرُوا وَجَاهَدُوا مَعَكُمْ فَأُولَئِكَ مِنْكُمْ﴾ (٣) (٤).\nوقرأ الحسن وسلاّم ويعقوب (والأنصارُ) رفعًا عطفًا على السابقين، ولم يجعلوهم (٥) منهم، وجعلوا السَّبْق للمهاجرين خاصّة.\nوالعامة (٦) على الجرّ (٧) نسقًا على المهاجرين.\n_________\n(١) الجمعة: ٣.\n(٢) الحشر: ١٠.\n(٣) الأنفال: ٧٥.\n(٤) انظر الخبر في \"جامع البيان\" للطبري ١١/ ٨، \"الدر المنثور\" للسيوطي ٣/ ٤٨٣، \"المحرر الوجيز\" لابن عطية ٣/ ٧٥. وليس فيه قوله: وإنك يومئذٍ تبيع القرظ ببقيع الغرقد، قال: صدقت، حفظتم ونسينا، وتفرّغتم وشغلنا، وشَهِدْتم وغِبنا.\nوأورده الزمخشري في \"الكشاف\" ٢/ ١٦٩، والسمين الحلبي في \"الدر المصون\" ٦/ ١١٠ - ١١١ بنحو سياق المؤلف.\nقال ابن حجر في \"الكافي الشاف\" ٤/ ٨٠: لم أره هكذا ثم ذكر رواية الطبري له.\n(٥) في الأصل: يجعلوه، والمثبت من (ت).\n(٦) في (ت): وقرأ العامة.\n(٧) انظر القراءتين في \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٩٧، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٥٩)، \"المحتسب\" لابن جني ١/ ٣٠٠.","vol":"14","page":11},{"text":"واختلف العلماء في السابقين الأولين من هم: فقال أبو موسى الأشعري - ﵁ - وسعيد بن المسيب وقتادة وابن سيرين ﵏: هم الذين صلّوا إلى القبلتين جميعًا (١).\nوقال عطاء بن أبي رباح: هم الذين شهدوا بدرًا (٢).\nوقال الشعبي: هم الذين شهدوا بيعة الرضوان (٣).\nواختلفوا أيضًا في أول من آمن برسول الله - ﷺ - بعد امرأته\n_________\n(١) انظر أقوالهم مسندة في \"جامع البيان\" للطبري ١١/ ٧، \"الدر المنثور\" للسيوطي ٣/ ٤٨٣، \"معاني القرآن\" للنحاس ٣/ ٢٤٧.\n(٢) لم أجده مسندًا، وذكره النحاس ٣/ ٢٤٧، والماوردي في \"النكت والعيون\" ٢/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٤/ ٨٧، وابن عطية في \"المحرر الوجيز\" ٣/ ٧٥، وابن الجوزي في \"زاد المسير\" ٣/ ٤٩٠، وأبو حيان في \"البحر المحيط\" ٥/ ٩٦.\nوأسنده ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦٨ عن ابن المسيب لا عن عطاء.\nثم وجدته مسندًا في \"الاستيعاب\" لابن عبد البر ١/ ١٢٦ عن محمد بن كعب القرظي وعطاء بن يسار لا ابن أبي رباح! ! .\n(٣) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨٤ وعزاه لابن أبي شيبة وابن المنذر وابن أبي حاتم وابن مردويه وأبي الشيخ وأبي نعيم في المعرفة.\nوقد أخرجه سعيد بن منصور في \"السنن\" ٥/ ٢٧٢، وابن أبي شيبة في \"المصنف\" ١٣/ ٥٠٣ (٣٨١٠٥)، والطبري في \"جامع البيان\" ١١/ ٦ - ٧ من طريق مطرّف، عن الشعبي .. به.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ٦ - ٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦٨ من طريق إسماعيل بن أبي خالد، عن الشعبي .. به.","vol":"14","page":12},{"text":"خديجة بنت خويلد ﵂، مع اتفاقهم على أنه أول من آمن بالنبي - ﷺ - وصدّقه:\nفقال بعضهم: أول ذَكَرٍ آمن برسول الله - ﷺ - وصلّى معه علي بن أبي طالب -﵇-، وهو قول ابن عباس وجابر وزيد بن أرقم - ﵃ -، ومحمد بن المنكدر وربيعة الرأي (١) وأبي حازم المدني (٢).\nقال الكلبي: أسلم علي بن أبي طالب - ﵁وهو ابن تسع سنين.\nوقال مجاهد وابن إسحاق: أسلم وهو ابن عشر سنين (٣).\nوقال ابن إسحاق (٤): حدثني عبد الله بن نجيح (٥)، عن مجاهد (٦) قال: كان من نعمة الله تعالى عَلَى عليّ بن أبي طالب -﵇- وما صنع الله له وأراد به من الخير أن قريشًا أصابتهم أزمةٌ شديدة، وكان أبو طالب ذا عيال كثير، فقال رسول الله - ﷺ - للعباس - ﵁ - عمّه - وكان (٧) أيسرَ بني\n_________\n(١) في الأصل: البرابي، وهو تحريف، والتصويب من (ت).\n(٢) انظر أقوالهم في \"الاستيعاب\" لابن عبد البر ٣/ ١٩٨ - ٢٠٠، \"معالم التنزيل\" للبغوي ٤/ ٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٣٦ - ٢٣٧.\n(٣) انظر \"السير والمغازي\" لابن إسحاق (ص ١٣٧)، \"معالم التنزيل\" للبغوي ٤/ ٨٧، \"السيرة النبوية\" لابن هشام ١/ ٢٤٥.\nوانظر الاختلاف في سِنّه يوم أسلم في \"السنن الكبرى\" للبيهقي ٦/ ٢٠٦.\n(٤) ثقة، رُمي بالقدر وربما دلس.\n(٥) ثقة، إمام في التفسير والعلم.\n(٦) محمد بن إسحاق، صدوق، يدلس، ورُمي بالتشيع والقدر.\n(٧) في الأصل: وكانا، والمثبت من (ت).","vol":"14","page":13},{"text":"هاشم-: يا عباس إن أخاك أبا طالب كثير العيال؛ وقد أصاب الناس ما ترى من هذِه الأزْمَة، فانطلق بنا فلنخفّف عنه من عِيالِه؛ آخذُ من بَنِيه رجلًا، وتأخذَ من بنيه رجلًا، فنكفيهما (١) عنه، قال العباس - ﵁ -: نعم، فانطلقا حتى أتيا أبا طالب فقالا: إنا نريد أن نخفّف عنك من عيالك؛ حتى ينكشف عن الناس ما هم فيه، فقال لهما (٢) أبو طالب: إن تركتما لي عقيلًا فاصنعا ما شئتما، فأخذ رسول الله - ﷺ - عليًا - ﵁ - فضمّه إليه، وأخذ العباس جعفرًا - ﵁ - فضمّه إليه، فلم يزل عليّ - ﵁ - مع النبي - ﷺ - حتى بعثه الله تعالى نبيًا فاتّبّعَه عليٌّ -﵇-، فآمن به وصدّقه، ولم يزل جعفر عند العباس - ﵄ - حتى أسلم واستغنى (٣) عنه (٤).\nوروى إسماعيل بن إياس بن عفيف (٥)، عن أبيه (٦)، عن جدّه\n_________\n(١) في الأصل: فتكفهما، والمثبت من (ت).\n(٢) من (ت).\n(٣) تكررت كلمة (واستغنى) في الأصل.\n(٤) الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nالخبر في \"السيرة النبوية\" لابن هشام ١/ ٢٤٦.\nومن طريق ابن إسحاق أخرجه الطبري في \"تاريخ الرسل والملوك\" ٢/ ٣١٣، والحاكم في \"المستدرك\" ٣/ ٥٧٦ وأورده ابن عبد البر في \"الاستيعاب\" ١/ ١٤١.\n(٥) قال البخاري: لا يصح حديثه.\n(٦) قال البخاري: فيه نظر.","vol":"14","page":14},{"text":"عُفَيِّف (١) - ﵁ - قال: كنت أمرءًا تاجرًا فقدمت مكة أيام الحج، فنزلت على العباس بن عبد المطلب، وكان العباس لي صديقًا؛ وكان يختلف إلى اليمن ليشتري العطر فيبيعه أيام الموسم، فبينما أنا والعباس - ﵁ - بمنى؛ إذ جاء رجل شاب حين حَلَقَت الشمس في السماء، فرمى ببصره إلى السماء، ثم استقبل الكعبة فقام مستقبلها، فلم يلبث حتى جاء غلام فقام عن (٢) يمينه، فلم يلبث أن جاءته امرأة فقامت خلفهما، فركع الشاب فركع الغلام والمرأة، فخرّ الشاب ساجدًا فسجدا معه، فرفع الشاب فرفع الغلام والمرأة، فقلت: يا عباس؛ أمرٌ عظيم! فقال: أمر عظيم! فقلت: ويحك ما (٣) هذا؟ فقال: هذا ابن أخي محمّد ابن عبد الله بن عبد المطلب، يزعم أن الله تعالى بعثه رسولًا، وأن كنوز كسرى وقيصر ستُفْتَح عليه، وهذا الغلام ابن أخي علي بن أبي طالب، وهذِه المرأة خديجة بنت خويلد زوجة محمد - ﷺ -؛ تابعاه على دينه، وأيمُ الله ما على ظهر الأرض كلها أحدٌ على هذا الدين غير هؤلاء.\nقال عفيف الكندي - ﵁بعدما أسلم ورسخ الإسلام في قلبه: يا ليتني كنت رابعًا (٤).\n_________\n(١) صحابي.\n(٢) في (ت): على.\n(٣) في (ت): مَن.\n(٤) الحكم على الإسناد:\nإسناده ضعيف، آفته إسماعيل وأبيه. =","vol":"14","page":15},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nأخرجه ابن إسحاق في \"السير والمغازي\" رواية يونس بن بكير (ص ١٣٧ - ١٣٨) عن يحيى بن أبي الأشعث، عن إسماعيل بن إياس .. بنحوه.\nومن طريقه أحمد في \"المسند\" ١/ ٢٠٩ (١٧٨٧)، والبخاري في \"التاريخ الكبير\" ٧/ ٧٤ - ٧٥، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٣١٢، والعقيلي في \"الضعفاء الكبير\" ١/ ٨٠، وأبو بكر الشافعي في \"الغيلانيات\" ١/ ٤٠٧ - ٤٠٨، والطبراني في \"المعجم الكبير\" ١٨/ ١٠٠ (١٨١)، وابن عدي في \"الكامل\" ١/ ٤١٠، والحاكم في \"المستدرك\" ٣/ ١٨٣، والبيهقي في \"دلائل النبوة\" ٢/ ١٦٢، وابن عبد البر في \"الاستيعاب\" ٣/ ٣١٠ - ٣١١.\nوعزاه الحافظ في \"الإصابة\" ٧/ ١٨ للبغوي، وابن أبي خيثمة، وابن مندة.\nقال الحاكم: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.\nوقال ابن عبد البر: حديث حسن جدًّا.\nوقال الهيثمي في \"مجمع الزوائد\" ٩/ ١٠٣: ورجال أحمد ثقات.\nوقال أحمد شاكر في \"شرح المسند\" (١٧٨٧): إسناده صحيح.\nقلت: ولا يظهر لي ذلك، فإسناده ضعيف، مسلسل بالمجاهيل، يحيى بن أبي الأشعث مجهول، لم يرو عنه غير ابن إسحاق، ولم يوثقه غير ابن حبان في \"صحيحه\" كما في \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٢٩، \"الثقات\" لابن حبان ٩/ ٢٥١، \"لسان العرب\" لابن منظور ٦/ ٢٤١.\nوإسماعيل بن أبي إياس، وأبوه تقدم بيان حالهما.\nوللحديث طريق أخرى عن عفيف: فقد أخرجه ابن سعد في \"الطبقات الكبرى\" ٨/ ١٧ - ١٨، والنسائي في \"السنن الكبرى\" في الخصائص، باب خصائص على ابن أبي طالب (٨٣٩٤)، وأبو يعلى في \"مسنده\" ٣/ ١١٧، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٣١١، والعقيلي في \"الضعفاء\" ١/ ٢٧، والطبراني في \"المعجم الكبير\" ١٨/ ١٠١ (١٨٢)، وابن عدي في \"الكامل\" ١/ ٣٩٠، وابن عبد البر في \"الاستيعاب\" ٣/ ٣١١ - ٣١٢ كلهم من طريق سعيد بن خثيم الهلالي، عن =","vol":"14","page":16},{"text":"وروي أن أبا طالب قال لعلي - ﵁ -: أي بُنيَّ؛ ما هذا الدين الذي أنت عليه؟ قال علي - ﵁ -: يا أبت آمنتُ بالله ورسوله، وصدّقته فيما جاء به وصليت معه لله -﷿-، فقال له: إن محمدًا لا يدعو إلَّا إلى خير فالزمه (١).\nوروى عبيد الله بن موسى (٢)، عن العلاء (٣)، عن (٤) منهال بن عمرو (٥)، عن عباد بن عبد الله (٦) قال: سمعت عليًا - ﵁ - يقول: أنا عبد الله وأخو رسوله، وأنا الصّدّيق الأكبر، لا يقولها بعدي إلَّا\n_________\n= أسد بن عبد الله البجلي، عن يحيى بن عفيف، عن أبيه عفيف .. بنحوه. مع اختلاف في إسناده.\nوهذا الإسناد ضعيف أيضًا لحال يحيى بن عفيف، وأسد بن عبد الله عدّه العقيلي وابن عدي في الضعفاء، انظر \"الضعفاء الكبير\" للعقيلي ١/ ٢٧، و\"الكامل\" لابن عدي ١/ ٣٩٠.\nفالحديث ضعيف من كلا الطريقين، قال العقيلي ١/ ٧٩: وكلا الطريقين لم يثبتهما البخاري ولم يصححهما.\nأما قول ابن عبد البر: حديث حسن جدًّا، فلعله قصد الحسن المعنوي؛ فإنه قد يقول ذلك في أحاديث مع بيان ضعفها، كقوله: حديث حسن جدًّا، ولكن ليس له إسناد قوي \"جامع بيان العلم وفضله\" لابن عبد البر ١/ ٥٥.\n(١) انظر: \"تاريخ الرسل والملوك\" للطبري ٢/ ٣١٤، \"السيرة النبوية\" لابن هشام ١/ ٢٤٧.\n(٢) ثقة، كان يتشيع.\n(٣) ابن صالح التيمي، صدوق له أوهام.\n(٤) في جميع النسخ: بن، وهو تحريف، والصواب: عن.\n(٥) صدوق ربما وهم.\n(٦) ضعيف.","vol":"14","page":17},{"text":"كذاب مفترٍ، صليت قبل الناس بسبع سنين (١).\n_________\n(١) الحكم على الإسناد:\nفيه عياد بن عبد الله ضعفه ابن حجر، وكذبه شيخ الإسلام ابن تيمية فيما يروي عن على - ﵁ -.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١١/ ١٤١ (٣٢٦٢٠)، وأحمد في \"فضائل الصحابة\" ٢/ ٥٨٦، وابن ماجه في المقدمة فضل علي بن أبي طالب (١٢٠)، وابن أبي عاصم في \"السنة\" ٢/ ٥٨٤، والنسائي في \"السنن الكبرى\" في الخصائص، باب ٢، (٨٣٩٥)، الطبري في \"تاريخ الرسل والملوك\" ٢/ ٣١٠، والعقيلي في \"الضعفاء\" ٣/ ١٣٧، وأبو نعيم في \"معرفة الصحابة\" ١/ ٣٠١، وابن الجوزي في \"الموضوعات\" ٢/ ٩٧، والمزي في \"تهذيب الكمال\" ٢٢/ ٥١١، والذهبي في \"ميزان الاعتدال\" ٢/ ٣٦٨ كلهم من طريق العلاء بن صالح، عن المنهال بن عمرو، عن عباد بن عبد الله .. به.\nوأخرجه الحاكم في \"المستدرك\" ٣/ ١١٢ من طريق عبيد الله بن موسى، عن إسرائيل، عن أبي إسحاق السبيعي، عن المنهال .. به.\nوسكت عليه الحاكم، لكن في تلخيصه للذهبي: كذا قال، وهو ليس على شرط واحدٍ منهما، بل ولا هو بصحيح، بل حديث باطل فتدبره. وعباد؛ قال ابن المديني: ضعيف.\nوقال ابن الجوزي: وهذا موضوع، والمتهم به عباد بن عبد الله ..\nوقال: قال أبو بكر الأثرم: سألت أبا عبد الله عن حديث علي أنا عبد الله وأخو رسوله فقال: أضرب عليه فإنه حديث منكر.\nوقال ابن تيمية في \"منهاج السنة\" ٧/ ٤٤٤: وعباد يُروى من طريقه عن علي ما يعلم أنه كذب عليه قطعًا مثل هذا الحديث، فإنا نعلم أن عليًا كان أبرّ وأتقى وأصدق من أن يكذب ويقول مثل هذا الكلام؛ الذي هو كذب ظاهر معلوم بالضرورة أنه كذب.\nوقال ابن كثير في \"البداية والنهاية\" ٣/ ٢٦: وهذا الحديث منكر بكل حال، ولا =","vol":"14","page":18},{"text":"وقال بعضهم: أول من أسلم بعد خديجة - ﵂ - أبو بكر الصديق - ﵁ -، وهو قول إبراهيم النخعي وجماعة.\nيدل عليه ما روى أبو أمامة الباهلي، عن عمرو بن عبسة - ﵁ - قال: أتينا رسول الله - ﵁وهو نازل بعكاظ، قلت: يا رسول الله؛ من تبعك على هذا الأمر؟ قال: \"رجلان، حرٌّ وعبدٌ، أبو بكر وبلال\"، فأسلمت عند ذاك، فلقد رأيتني إذ ذاك ربع الإسلام (١).\n[١٤٥٦] وسمعت أبا القاسم الحسن بن جعفر النيسابوري (٢)، يقول: سمعت أبا الحسن علي بن عبد الله البذخشي (٣)، يقول:\n_________\n= يقوله على - ﵁ -، وكيف يمكن أن يصلي قبل الناس بسبع سنين، وهذا لا يتصور أصلًا.\n(١) أخرجه ابن سعد في \"الطبقات الكبرى\" ٤/ ٢١٥، وأحمد في \"المسند\" ٤/ ١١٢ (١٧٠١٨)، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٣٩، والدارقطني في \"سننه\" ١/ ١٠٧، والحاكم في \"المستدرك\" ٣/ ٦٦، وابن الأثير في \"الأحاديث الطوال\" (ص ٢١٤) كلهم من طرق عن عكرمة بن عمار، عن شداد بن عبد الله، عن أبي أمامة .. بمعناه مطولًا ومختصرًا.\nقال الحاكم: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.\nوأخرجه ابن سعد في \"الطبقات الكبرى\" ٤/ ٢١٥، ٧/ ٤٠٣، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٣١٥، والحاكم في \"المستدرك\" ٣/ ٦٦ من طريق معاوية بن صالح، عن أبي طلحة وضمرة، عن أبي أمامة .. بمعناه.\nوأخرجه ابن سعد أيضًا في \"الطبقات الكبرى\" ٤/ ٢١٥ من طريق جرير بن عثمان، عن سليم بن عامر، عن عمرو بن عبسة .. بمعناه.\n(٢) قيل: كذبه الحاكم.\n(٣) لم أجده.","vol":"14","page":19},{"text":"سمعت أبا هريرة مزاحم بن محمد بن شاردة الكشي (١)، يقول: سمعت جارود بن معاذ (٢)، يقول: سمعت وكيع بن الجراح (٣)، يقول عن إسماعيل بن أبي خالد (٤)، عن الشعبي (٥) قال: قال رجل لابن عباس - ﵄ -: من أول الناس إسلامًا؟ قال: أبو بكر - ﵁ -، أما سمعت قول حسان بن ثابت - ﵁ -:\nإذا تَذَكَّرتَ شجوًا مِن أَخي ثِقَةٍ ... فَاذكُر أَخَاكَ أَبَا بَكر بمَا فَعَلا\nخيرُ البَريةِ أَزكَاهَا وأَعدَلُها ... بَعدَ النّبي وأَوفَاهَا بما حَمَلا\nالثَّاني التالي المحمودُ مَشهَدُه ... وأَولُ النَّاس مِنهُم صَدّق الرُّسُلا (٦)\n_________\n(١) لم أجده.\n(٢) ثقة، رُمي بالإرجاء.\n(٣) ثقة، حافظ، عابد.\n(٤) ثقة، ثبت.\n(٥) هو عامر بن شراحيل، ثقة حافظ.\n(٦) [١٤٥٦] الحكم على الإسناد:\nفي إسناده من لم أعرفهم، وفيه: رجل مبهم.\nالتخريج:\nهذا الخبر أخرجه عبد الله بن أحمد في \"فضائل الصحابة\" ١/ ١٤٢، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٣١٤، والخطيب في \"تاريخ بغداد\" ١٤/ ٥١ من طريق الهيثم بن عدي، عن مجالد، عن الشعبي .. بنحوه. قال الهيثمي في \"مجمع الزوائد\" ٩/ ٤٣: رواه الطبراني وفيه الهيثم بن عدي وهو متروك. =","vol":"14","page":20},{"text":"وقال بعضهم: أول من أسلم من الرجال زيد بن حارثة - ﵁ -، وهو قول الزهري، وسليمان بن يسار، وعروة بن الزبير، وعمران بن أبي أنس.\nوكان إسحاق بن إبراهيم الحنظلي يجمع بين هذِه الأخبار فيقول: أول من أسلم من الرجال أبو بكر - ﵁ -، ومن النساء خديجة - ﵂ -، ومن الصبيان علي (بن أبي طالب - ﵁ -) (١)، ومن العبيد زيد بن حارثة - ﵄ -.\nقال ابن إسحاق: فلما أسلم أبو بكر الصديق - ﵁ -؛ أظهر إسلامه ودعا إلى الله -﷿- وإلى رسوله - ﷺ -، قال: وكان أبو بكر - ﵁ - رجلًا مألفًا لقومه مُحَبّبًا سَهْلًا، وكان أنسبَ قريشٍ لقريش، وأعلم قريش بها، وبما\n_________\n= وأسند الخطيب عن أحمد بن العباس قال: قلت ليحيى بن معين؛ حديث مجالد عن الشعبي عن ابن عباس أول القوم إسلامًا أبو بكر، أو لم تسمع إلى قول الشاعر .. قال: من حدّث به عن هيثم؟ قلت: له: بشر الخفاف، فقال: باطل؛ ما علمت هيثمًا سمعه من مجالد، ولم يحدث به هشيم، قلت: أفرواه أحدٌ؟ قال: نعم؛ الهيثم بن عدي، قلت، أفثقة هو؟ قال: ليس هو بثقة، قلت: سمعه منه؟ قال: نعم.\nوأخرجه عبد الله بن أحمد أيضًا في \"فضائل الصحابة\" ١/ ١٣٣، والطبري في \"تاريخ الرسل والملوك\" ٢/ ٣١٤ من طريق عبد الرحمن بن مغراء، عن مجالد، به.\nوأخرجه ابن أبي شيبة في \"مصنفه\" ١٢/ ١٣ (٣٤٤٦٨) ١٣/ ٣٢٢ (٣٧٥٨١) عن شيخ له، عن مجالد .. به. ومن طريقه ابن عبد البر في \"الاستيعاب\" ٣/ ٩٣.\nوإسناده ضعيف لجهالة شيخ ابن أبي شيبة.\nوأخرجه البيهقي في \"السنن الكبرى\" ٦/ ٣٦٩ من طريق يعقوب بن سفيان، عن أبي بكر الحميدي، عن سفيان، عن مالك بن مغول، عن رجل قال: سئل ابن عباس .. فذكر نحوه.\n(١) ما بين القوسين زيادة من (ت).","vol":"14","page":21},{"text":"كان فيها من خير أو شرّ، وكان رجلًا تاجرًا، ذا خلق ومعروف، وكان رجال قومه يأتونه ويألفونه لغير واحدٍ من الأمر؛ لعلمه وتجارته وحسن مجالسته، فجعل يدعو إلى الإسلام من وثق به من قومه، ممن يغشاه ويجلس إليه، فأسلم على يديه (١) فيما بلغني: عثمان بن عفان، والزبير ابن العوام، وعبد الرحمن بن عوف، وسعد بن أبي وقاص، وطلحة بن عبيد الله رضي الله تعالى عنهم، فجاء بهم إلى رسول الله - ﷺ - حين استجابوا له فأسلموا وصلّوا، وكان هؤلاء الثانية النفر الذين سبقوا إلى الإسلام، فصلّوا وصدّقوا وآمنوا، ثم تتابع الناس في الدخول في الإسلام (٢). فهؤلاء سُبّاق الإسلام من المهاجرين.\nفأما سبّاق الأنصار؛ فأهل بيعة العقبة الأولى وكانوا سبعة، والثانية وكانوا سبعين، والذين آمنوا حين قدم عليهم أبو زرارة مصعب بن عمير بن هشام بن عبد الدار - ﵁ - فعلّمهم القرآن.\nوهو أول من جمّع للصلاة بالمدينة، وكانت الأنصار تحبّه، فأسلم معه سعد بن معاذ، وعمرو بن الجموح، وبنو عبد الأشهل كلهم، وخلق من النساء والصبيان - ﵃ -.\nوكان مصعب بن عمير - ﵁ - صاحب راية النبي - ﷺ - يوم بدر ويوم أحد، وكان وقى رسول الله - ﷺ - بنفسه يوم أحد حيث (٣) انهزم\n_________\n(١) في \"السيرة النبوية\" لابن هشام: بدعائه.\n(٢) انظر \"المغازي والسير\" لابن إسحاق (ص ١٤٠)، \"السيرة النبوية\" لابن هشام ١/ ٢٤٩ - ٢٥٢.\n(٣) في (ت): حين.","vol":"14","page":22},{"text":"الناس عن رسول الله - ﷺ -، حتى نفذت المشاقص في جوفه فاستشهد يومئذٍ - ﵁ -، فقال رسول الله - ﷺ -: \"عند الله احتسبك، ما رأيت قط أشرفَ منه، لقد رأيته بمكة وإنّ عليه بُرْدين ما يُدرى ما قيمتهما، وإن شراك نعله من ذهب، وإن عن يمينه غلامين، وعن يساره غلامين؛ بيد كل واحد منهما قَعْبٌ من حَيس يأكل ويطعم الناس، فآثره الله تعالى بالشهادة\". وكان رسول الله - ﷺ - إذا أهديت له طُرْفَة خبّأها لمصعب بن عمير - ﵁ -، فأنزل الله تعالى فيه: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ﴾ (١).\nوأُخِذ أخوه يوم (بدر) أسيرًا فقال: أنا أبو عزيز بن عمير (٢)، أخو مصعب بن عمير، فلم يشدّوه في الوثاق مع الأسارى، وقالوا: هذا الطريق اذهب حيث شئت، قال: إني أخاف أن تقتلني قريش، فذهبوا به إلى منزلهم وأكرموه بالخبز والتمر، فكان يمدّ يده إلى التمر ويدع الخبز، والخبز عند أهل المدينة أعزّ من التمر، والتمر عند أهل مكة أعزّ من الخبز، فلما أصبحوا مضوا به إلى مصعب - ﵁ -، وقالوا: أخوك عندنا، وأخبروه بما فعلوا به، فقال: ما هو لي بأخٍ ولا كرامة، شدّوا وثاقه؛ فإن أُمّه أكثر أهل البطحاء حُليًّا، فأرسلت أمه في فدائه.\nثم أقبل يوم أحد فلما رأى أخاه مصعب بن عمير - ﵁ -؛ قال في نفسه: والله لا يقتلك غيري، فما زال به حتى قتله، وفيه أنزل\n_________\n(١) الرحمن: ٤٦.\n(٢) انظر ترجمته في \"الاستيعاب\" لابن عبد البر ٤/ ٣٦، \"الإصابة\" لابن حجر ١١/ ٢٥٤.","vol":"14","page":23},{"text":"الله تعالى: ﴿فَأَمَّا مَنْ طَغَى (٣٧) وَآثَرَ الْحَيَاةَ الدُّنْيَا (٣٨) فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى﴾ (١).\nثم جمعهم في الثواب فقال: ﴿وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ﴾ وقرأ أهل مكة من تحتها وكذلك هو في مصاحفهم (٢) ﴿خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ﴾.\nقال الحسين بن الفضل: والفرق بينهما أن قوله ﴿تَجْرِي تَحْتَهَا الْأَنْهَارُ﴾؛ أي: معناه تجري من تحت الأشجار، وقوله ﴿تَحْتَهَا﴾؛ أي (٣) ينبع الماء من تحت الأشجار (٤).\nوروي في هذِه الآية أن رسول الله - ﷺ - قال لمعاذ بن جبل - ﵁ -: \"أين السابقون؟ \" قال معاذ - ﵁ -: قد مضى ناسٌ فقال: \"السابقون المستهترون بذكر الله، ومن أحب أن يرتع في رياض الجنة فليكثر ذكر الله -﷿-\" (٥).\n_________\n(١) النازعات: ٣٧ - ٣٩.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٣١٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٠، \"المصاحف\" لابن أبي داود (ص ٤٧).\n(٣) في الأصل: أن، والمثبت من (ت).\n(٤) انظر \"الموضح في القراءات\" لابن أبي مريم ٢/ ٦٠٣.\n(٥) أخرجه الطبراني في \"المعجم الكبير\" ٢٠/ ١٥٧ (٣٢٦) من طريق يحيى بن واضح، عن موسى بن عبيدة، عن أبي عبد الله القراط، عن معاذ .. به.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٧٥: رواه الطبراني، وفيه موسى بن عبيدة وهو ضعيف، قال ابن الأثير: يقال: هتر بالشيء واستهتر به إذا ولع به ولم يتحدث بغيره.","vol":"14","page":24},{"text":"<span data-type=\"title\" id=toc-1708>١٠١ </span>- قوله تعالى: ﴿وَمِمَّنْ حَوْلَكُمْ مِنَ الْأَعْرَابِ مُنَافِقُونَ﴾\nنزلت في جهينة (١)، ومزينة (٢)، وأسلم (٣)، وأشجع (٤)،\n_________\n(١) جهينة: بن زيد بن ليث بن سود بن أسلم بن الحافي بن قضاعة، وقضاعة شعب كبير من العرب من حمير من قحطان ترجع إليه قبائل كثيرة أهمها: كلب، وجهينة، وبلي، ونهد، وعذرة المشهورون بالعشق. وجهينة موجودة باسمها إلى اليوم، وتسكن شمال غربي المملكة العربية السعودية، ومن ديارهم اليوم (ينبع). انظر \"جمهرة أنساب العرب\" لابن حزم (ص ٤٤٤)، \"معجم قبائل الحجاز\" للبلادي (ص ٩٥).\n(٢) مزينة: اسم امرأة وهي زوجة عمرو بن أد بن طابخة بن إلياس بن مضر، ونسب ولدها إليها وهما عثمان وأوس ابنا عمرو بن أد، ومن مزينة زهير بن أبي سلمى المزني صاحب المعلقة وابنه كعب الشاعر الصحابي - ﵁ -، ومزينة موجودة اليوم وقد دخلت مع قبيلة حرب، فهي اليوم فخذ كبيرة من حرب؛ لكنهم يقولون في النسبة المزيني.\n\"جمهرة أنساب العرب\" لابن حزم (ص ٢٠١)، \"معجم قبائل الحجاز\" (ص ٤٨٤).\n(٣) أسلم: بن أفصى بن حارثة بن عمرو مزيقيا، ومضى بقية النسب عند الكلام على خزاعة، وبنو أسلم من خزاعة، فقد مضى أن خزاعة لحي وأفصى ابنا حارثة بن عمرو، وقد نسبهم ابن حزم إلى أفصى بن عامر بن قمعة بن إلياس بن مضر، ومن جعل خزاعة بني لحي فقط جعل أسلم إخوة لهم.\n\"نسب معد واليمن الكبير\" لابن الكلبي ٢/ ١٤٤، \"جمهرة أنساب العرب\" لابن حزم (ص ٢٤٠).\n(٤) بنو أشجع: بن ريث بن غطفان بن سعد بن قيس عيلان بن مضر، فأشجع إحدى قبائل غطفان التي منها عبس وذبيان، ومن أشجع الصحابي معقل بن سنان - ﵁ -. \"جمهرة النسب\" للكلبي (ص ٤٥٣)، \"جمهرة أنساب العرب\" لابن حزم (ص ٢٤٩).","vol":"14","page":25},{"text":"وغفار (١)، وكانت منازلهم حول المدينة (٢) ﴿وَمِنْ أَهْلِ الْمَدِينَةِ﴾ فيه اختصار وإضمار تقديره: ومن أهل المدينة قوم (٣) ﴿مَرَدُوا عَلَى النِّفَاقِ﴾؛ أي مرنوا وجربوا عليه (٤)، يقال: تمرّد فلان على ربه، أي عتا، ومرد على معصية؛ أي مَرَنَ وثبت عليها واعتادها، ومنه المَريد والمارد، وفي المثل: تمرّدَ ماردٌ وعزّ الأبلقُ (٥).\nوقال ابن إسحاق: لجُّوا فيه وأبوا غيره (٦).\nوقال ابن زيد وأبان بن تغلب: أقاموا عليه، ولم يتوبوا كما تاب\n_________\n(١) بنو كفار: مضى ذكر نسبهم وهم من بني ضمرة غفار بن مليل بن ضمرة بن بكر بن عبد مناة بن كنانة، ومنهم الصحابي الجليل أبو ذر.\n\"جمهرة أنساب العرب\" لابن حزم (ص ١٨٦).\n(٢) انظر \"أسباب النزول\" للواحدي (ص ٢٦٣) وعزاه للكلبي.\nوعزاه الماوردي في \"النكت والعيون\" ٢/ ٣٩٦، وابن الجوزي في \"زاد المسير\" ٣/ ٤٩١ لابن عباس.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٨٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٤٠ بلا عزو.\n(٣) انظر \"الكشاف\" للزمخشري ٢/ ١٦٩، \"البحر المحيط\" لأبي حيان ٥/ ٩٧.\n(٤) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٨، \"غريب الحديث\" لابن قتيبة (ص ١٣٥)، \"جامع البيان\" للطبري ٩/ ١١.\n(٥) مَارِد: حصن دومة الجندل، والأبلق: حصن للسموءل بن عاديا، قصدتهما الزّبَاء ملكة الجزيرة فلم تقدر عليهما، فقالت هذِه العبارة، فصار مثلًا لكل ما يُعَزّ ويمتنع على طالبه.\nانظر \"المستقصى\" للزمخشري ٢/ ٣٢، \"جمهرة الأمثال\" للعسكري ١/ ٢٥٥، \"مجمع الأمثال\" للميداني ١/ ٢٢٢.\n(٦) \"السيرة النبوية\" لابن هشام ٢/ ٥٥٣. =","vol":"14","page":26},{"text":"الآخرون (١)، وأنشد أبان (٢):\nمَرَدَ القومُ عَلى خُبثِهم ... أهلُ بَغْي وضَلال وأَشَر\n﴿لَا تَعْلَمُهُمْ﴾ يا محمد أنت ﴿نَحْنُ نَعْلَمُهُمْ﴾ قال قتادة في هذِه الآية: ما بالُ أقوامٍ يتكلفون علم الناس؛ يقولون: فلان في الجنة، وفلان في النار، فإذا سألت (٣) أحدهم عن نفسه قال: لا أدري، لعمري أنت بنفسك أعلم منك بأعمال الناس، ولقد تكلفت شيئًا ما تكلفه الأنبياء قبلك، قال نبي الله نوح - ﷺ -: ﴿وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ﴾ (٤)، وقال نبي الله شعيب صلى الله على نبينا وعليه وسلم: ﴿وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ﴾ (٥)، وقال الله تعالى لنبيه - ﷺ -: ﴿لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ﴾ (٦) (٧).\n_________\n= وأخرجه الطبري في \"جامع البيان\" ١١/ ٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦٩.\n(١) أثر ابن زيد ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨٦.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٦٩.\n(٢) لم أقف عليه في ديوانه.\n(٣) في (ت): سئل.\n(٤) الشعراء: ١١٢.\n(٥) هود: ٨٦.\n(٦) التوبة: ١٠١.\n(٧) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨٦ وعزاه لعبد الرزاق وابن المنذر وابن =","vol":"14","page":27},{"text":"﴿سَنُعَذِّبُهُمْ مَرَّتَيْنِ﴾ واختلفوا في (هاتين المرتين) (١):\nفروى السدي، عن أبي مالك، عن ابن عباس - ﵄ - قال: قام رسول الله - ﷺ - خطيبًا يوم الجمعة فقال: \"اخرج يا فلان فإنك منافق، واخرج يا فلان فإنك منافق\"، فأخرج من المسجد ناسًا وفضحهم (٢).\nفهذا العذاب الأول، والثاني: عذاب القبر.\n_________\n= أبي حاتم وأبي الشيخ.\nوقد أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٨٥ من طريق معمر، عن قتادة .. به.\nومن طريقه الطبري في \"جامع البيان\" ١١/ ٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧٠.\nقال أبو حيان في \"البحر المحيط\" معلّقًا على قول قتادة: فلو عاش قتادة إلى هذا العصر الذي هو قرن ثمانمائة، وسمع ما أحدث هؤلاء المنسوبون إلى الصوف، من الدعاوى والكلام المبهرج الذي لا يرجع إلى كتاب الله وإلى سنة رسوله - ﷺ -، والتجرؤ على الإخبار الكاذب عن المغيبات، لقضئ من ذلك العجب، وما كنت أظن أن مثل ما حكى قتادة يقع في ذلك الزمان لقربه من الصحابة وكثرة الخير، لكن شياطين الإنس يبعد أن يخلو منهم زمان.\n(١) في (ت): في هذين العذابين، وأشار في حاشية الأصل إلى أنها نسخة.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٨٦ لابن جرير وابن أبي حاتم والطبراني في الأوسط وأبي الشيخ وابن مردويه.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧٠ من طريق السدي، عن أبي مالك، عن ابن عباس .. بنحوه.\nوخرَّجه الهيثمي في \"مجمع الزوائد\" ٧/ ٣٣ وقال: رواه الطبراني في \"الأوسط\"، وفيه الحسين بن عمرو بن محمد العنقزي وهو ضعيف.","vol":"14","page":28},{"text":"وقال مجاهد: بالقتل والسبي وعذاب القبر (١).\nوعنه أيضًا: بالجوع والقتل (٢).\nوعنه: بالجوع مرتين (٣).\nوعنه: بالخوف والقتل (٤).\nوقال قتادة: بالدُّبَيْلَة وعذاب القبر (٥).\nوقد مضت قصة الاثني عشر في حديث حذيفة.\nوقال ابن زيد: المرّة الأولى بالمصائب في الأموال والأولاد، والمرّة الأخرى في جهنم (٦).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٨٦، والطبري في \"جامع البيان\" ١١/ ١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧١ من طريق معمر، عن ابن أبي نجيح، عن مجاهد .. بنحوه.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٨٧ لابن أبي شيبة وابن المنذر وابن أبي حاتم وأبي الشيخ. وقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧٠ من طريق سفيان، عن ابن أبي نجيح، عن مجاهد .. به.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧١ من طريق خطاب، عن خصيف، عن مجاهد .. به.\nوذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٩٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ١١/ ١٠.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٤/ ٨٩.\n(٦) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨٧ بمعناه، وعزاه لأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١١ من طريق ابن وهب، وابن أبي\nحاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧١ من طريق أصبغ بن الفرج، كلاهما عن =","vol":"14","page":29},{"text":"وذُكِر عن ابن عباس - ﵁ -: أن المرّة الأولى إقامة الحدود عليهم، والأخرى عذاب القبر (١).\nوقال الحسن: إحدى المرّتين أخذ الزكاة من أموالهم، والأخرى عذاب القبر (٢).\nوقال ابن إسحاق: هو ما يدخل عليهم من غيظ الإسلام ودخولهم فيه من غير حِسْبَة، ثم عذابهم في القبور إذا صاروا إليها، ثم العذاب العظيم في الآخرة والخلد فيه (٣).\nوفي بعض التفاسير: أن الأولى ضرب الملائكة وجوههم وأدبارهم عند قبض أرواحهم والأخرى عذاب القبر (٤).\n_________\n= ابن زيد .. بنحوه.\nوعند ابن أبي حاتم ذكر الأول، ولم يذكر الثاني.\n(١) أورده الطبري في \"جامع البيان\" ١١/ ١١ بدون إسناد، وقال: ذُكِر ذلك عن ابن عباس من وجه غير مرضى.\n(٢) ذكره الطبري في \"جامع البيان\" ١١/ ١١ عن الحسن ولم يسنده.\nوذكره الما وردي في \"النكت والعيون\" ٢/ ٣٩٧، وابن الجوزي في \"زاد المسير\" ٣/ ٤٩٣.\n(٣) \"السيرة النبوية\" لابن هشام ٢/ ٥٥٤.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ١١ من طريق ابن حميد، عن سلمة، عن ابن إسحاق .. بنحوه.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧١ مقتصرًا على آخره -العذاب العظيم -.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٤/ ٨٩، وابن الجوزي في \"زاد المسير\" ٣/ ٤٩٣ وعزاه لمقاتل بن سليمان.\nوهو في \"تفسير مقاتل\" ٢/ ١٩٣.","vol":"14","page":30},{"text":"وقيل: تفسيره في سورة النحل ﴿زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ﴾ (١).\nوقال مقاتل بن حيان: الأول بالسيف يوم بدر، والثاني عند الموت (٢).\nوروى معمر، عن الحسن قال: عذاب النبي وعذاب القبر (٣).\nيعني بعذاب النبي - ﷺ - قوله: ﴿مَلْعُونِينَ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا (٦١)﴾ (٤).\nوقال عطاء: الأمراض في الدنيا، [والعذاب في] (٥) الآخرة (٦).\nوذلك أنّه من مَرِض من المؤمنين كفّر الله عنه سيئاته ومحّص عنه ذنوبه، وأبدله لحمًا خيرًا من لحمه ودمًا خيرًا من دمه، وأعقبه ثوابًا عظيمًا، ومن مرض من المنافقين زاده الله تعالى نفاقًا وإثمًا وضعفًا؛ كما قال في هذِه السورة ﴿أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ﴾ (٧) الآية.\n_________\n(١) النحل: ٨٨.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٩٣.\n(٣) لم أجده بهذا اللفظ عند غير المصنف.\nوإنما أخرج عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٨٦، والطبري في \"جامع البيان\" ١١/ ١١ من طريق معمر، عن الحسن قال: عذاب الدنيا وعذاب القبر.\nوأسند الطبري في \"جامع البيان\" ١١/ ١١ عن قتادة، وعن ابن جريج مثله.\n(٤) الأحزاب: ٦١.\n(٥) ساقط من الأصل، وأثبته من (ت).\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٤١ ونسبه لابن عباس.\n(٧) التوبة: ١٢٦.","vol":"14","page":31},{"text":"يريد أنهم يمرضون في كل عام مرة أو مرتين ﴿أَوَلَا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ﴾ عذاب جهنم شديد فظيع.\nوقال الربيع: بلايا الدنيا وعذاب القبر، ثم يردون إلى عذاب عظيم؛ عذاب جهنم (١).\nوقال إسماعيل بن أبي زياد: أحد العذابين ضرب الملائكة الوجوه والأدبار، والثاني عند البعث يُوَكّلُ بهم عُنُقٌ من النار.\nوقال الضحاك: مرة في القبر ومرة في النار، وقال: المرة الأولى بإحراق مسجدهم مسجد الضرار، والثاني إحراقهم بنار جهنم (٢).\nوقيل: مرّة بإنفاقهم أموالهم معك وهم لك أعداء، والأخرى طاعتهم لك وقتلهم (٣) أولياءهم بأمرك (٤).\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨٧ وعزاه لابن أبي حاتم وأبي الشيخ.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧١ من طريق عبيد الله بن موسى، عن أبي جعفر الرازي، عن الربيع .. بنحوه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٤/ ٨٩ بدون عزو.\n(٣) في (ت): وقتلك.\n(٤) أورد أبو حيان في \"البحر المحيط\" ٥/ ٩٨ نحوه، وعزاه للحسن.\nقال الطبري في \"جامع البيان\" ١١/ ١١ - ١٢ بعد إيراده لجملة من هذِه الأقوال: وأولى الأقوال في ذلك بالصواب عندي أن يقال: إن الله أخبر أنه يعذب هؤلاء الذين مردوا على النفاق مرتين، ولم يضع لنا دليلًا نتوصل به إلى علم صفة ذينك العذابين، وجائز أن يكون بعض ما ذكرنا عن القائلين ما أنبئنا عنهم. وليس عندنا علم بأي ذلك من أي. غير أن في قوله جل ثناؤه: ﴿ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ﴾ دلالة على أن العذاب في المرتين كلتيهما قبل دخولهم النار، والأغلب من إحدى المرتين أنها في القبر.","vol":"14","page":32},{"text":"وقيل: مرة بإنفاق أموالهم، ومرة بقتلهم بالسيف إن أظهروا ما في قلوبهم.\n\n<span data-type=\"title\" id=toc-1709>١٠٢ </span>- قوله تعالى: ﴿وَآخَرُونَ﴾\nيعني ومن أهل المدينة آخرون ومن الأعراب، وليس براجع إلى المنافقين.\n﴿اعْتَرَفُوا﴾ أقرّوا ﴿بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحًا﴾ وهو إقرارهم وتوبتهم ﴿وَآخَرَ سَيِّئًا﴾؛ أي بعمل آخر سيئ، وضع الواو موضع الباء؛ كما يقال: استوى الماء والخشبة، أي بالخشبة، وخلطت الماء واللبن؛ أي باللبن (١).\nوالعمل السيئ؛ تخلفهم عن رسول الله - ﷺ - وتركهم الجهاد.\n﴿عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ﴾ وعسى ولعل من الله تعالى واجب (٢)، وهما حرفا تَرَجِّ (٣) ﴿إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾.\nنزلت هذِه الآية في قوم تخلفوا عن رسول الله - ﷺ - في غزاة تبوك ثم ندموا على ذلك وتذمموا وقالوا: نكون في الكِنّ والظلال مع النساء\n_________\n(١) انظر: \"جامع البيان\" للطبري ١١/ ١٢، و\"الكتاب\" لسيبويه ١/ ٣٩٣، و\"الأمالي\" لابن الشجري ١/ ٣٠٢.\n(٢) قال الطبري في \"جامع البيان\" ١١/ ١٢: عسى الله أن يتوب عليهم يقول: لعل الله أن يتوب عليهم، وعسى من الله واجب، وإنما معناه: سيتوب الله عليهم. وقد تقدم بيانه.\n(٣) انظر \"الجنى الداني\" للمرادي (ص ٤٦٢، ٥٧٩)، \"رصف المباني\" للمالقي (ص ٤٣٤).","vol":"14","page":33},{"text":"ورسول الله - ﷺ - وأصحابه في الجهاد واللأواء، والله لنُوثقنّ أنفسنا بالسواري فلا نطلقها حتى يكون رسول الله - ﷺ - هو الذي يطلقنا ويعذرنا، فأوثقوا أنفسهم إلى سواري (١) المسجد، فلما رجع رسول الله - ﷺ - قرّبهم فرآهم فقال: \"من هؤلاء؟ \" فأُخبِر النبي - ﷺ - بذلك، وقالوا: هؤلاء تخلفوا عنك، فعاهدوا الله أن لا يُطْلِقوا أنفسهم حتى تكون أنت الذي تطلقهم وترضى عنهم، فقال رسول الله - ﷺ -: \"وأنا أقسم بالله لا أطلقهم ولا أعذرهم حتى أؤمر بإطلاقهم؛ رغبوا عني وتخلفوا عن الغزو مع المسلمين! \" فأنزل الله تعالى هذِه الآية. فلما نزلت أرسل إليهم النبي - ﷺ - فأطلقهم وعَذَرهم (٢)، فلما أُطْلِقوا قالوا: يا رسول الله؛ هذِه أموالنا التي خلَّفَتْنَا عنك؛ فتصدق بها عنّا وطهَرنا واستغفر لنا، فقال رسول الله - ﷺ -: \"ما أُمِرتُ أن آخذ من أموالكم شيئًا\"، فأنزل الله تعالى\n\n<span data-type=\"title\" id=toc-1710>١٠٣ </span>- ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ الآية (٣).\nواختلفوا في أعداد هؤلاء التائبين وأنسابهم:\nفروى علي بن أبي طلحة، عن ابن عباس ﵄ قال: كانوا عشرة رهط، منهم أبو لبابة (٤).\n_________\n(١) في (ت): بسواري.\n(٢) في (ت): وأعذرهم.\n(٣) انظر \"جامع البيان\" للطبري ١١/ ١٢، \"أسباب النزول\" للواحدي (ص ٢٦٤)، \"معالم التنزيل\" للبغوي ٤/ ٩٠، \"الدر المنثور\" للسيوطي ٣/ ٤٨٨ - ٤٨٩.\n(٤) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٨٧ لابن جرير وابن المنذر وابن أبي حاتم =","vol":"14","page":34},{"text":"وقال سعيد بن جبير وزيد بن أسلم: كانوا ثمانية، منهم هلال، وأبو لبابة، وكردم، ومِردَاس، وأبو قيس (١).\nوقال قتادة والضحاك: كانوا سبعة، منهم جَدّ بن قيس، وأبو لبابة، وجذام (٢)، وأوس، كلهم من الأنصار (٣).\nوقال عطية، عن ابن عباس ﵄: كانوا خمسةً، أحدهَم أبو لبابة (٤).\nوقال آخرون: نزلت في أبي لبابة خاصة، واختلفوا في ذنبه:\n_________\n= وابن مردوله والبيهقي.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٢ - ١٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧٢، والبيهقي في \"دلائل النبوة\" ٥/ ٢٧١ - ٢٧٢.\n(١) أخرجه الطبري في \"جامع البيان\" ١١/ ١٤ عنهما.\n(٢) في حاشية الأصل: في نسخة: وحزام.\n(٣) أثر قتادة ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨٩ وعزاه لابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٤ من طريق معمر، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٨١٧٣ من طريق سعيد، كلاهما عن قتادة .. بنحوه. وأثر الضحاك أخرجه الطبري في \"جامع البيان\" ١١/ ١٤ من طريق أبي معاذ، عن عبيد بن سليمان، عن الضحاك. وليس فيه التصريح بأنهم سبعة، وإنما أورده الطبري فيمن قال ذلك، فلعل المؤلف تابع الطبري في ذلك.\n(٤) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٨٩ وعزاه لابن جرير وابن أبي حاتم وابن مردويه.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧٢ من طريق عطية العوفي .. به.","vol":"14","page":35},{"text":"فقال مجاهد: نزلت هذِه الآية في أبي لبابة حين قال لقريظة: إن نزلتم (١) على حكمه فهو الذبح، وأشار إلى حلقة، وقد مضت القصة في سورة الأنفال، فندم وتاب وأقرّ بذنبه، فأنزل الله -﷿- هذِه الآية (٢).\nوقال الزهري: نزلت في تخلّفه عن رسول الله - ﷺ - في غزوة تبوك، فربط نفسه بسارية، وقال: والله لا أحل نفسي منها، ولا أذوق طعامًا ولا شرابًا حتى أموت أو يتوب الله تعالى عليّ! فمكث سبعة أيام لا يذوق فيها طعامًا ولا شرابًا حتى خرّ مغشيًا عليه، فأنزل الله تعالى ﴿وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ﴾ الآية، فقيل له: قد تيب عليك يا أبا لبابة، فقال: والله لا أحلّ نفسي حتى يكون رسول الله - ﷺ - هو الذي يَحُلّني، فجاء النبي - ﷺ - فحلّه بيده، ثم قال أبو لبابة: يا رسول الله؛ إن من توبتي أن أهجر دار قومي التي أصبت فيها الذنب، وأن أنخلع من مالي كله صدقة إلى الله ورسوله (٣)، قال: يجزيك يا أبا لبابة الثلث (٤).\n_________\n(١) في (ت): تركتم.\n(٢) \"تفسير مجاهد\" ١/ ٢٨٦.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٤٨٨ لابن أبي شيبة وابن المنذر وابن أبي حاتم والبيهقي.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧٣، والبيهقي في \"دلائل النبوة\" ٥/ ٢٧ من طرق عن ابن أبي نجيح، عن مجاهد .. بنحوه.\n(٣) في (ت): وإلى رسوله.\n(٤) أثر الزهري أخرجه الطبري في \"جامع البيان\" ١١/ ١٥ من طريق محمد بن ثور، =","vol":"14","page":36},{"text":"قالوا جميعًا: فأخذ رسول الله ثُلث أموالهم (١) وترك الثلثين؛ لأن الله تعالى قال: ﴿خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً﴾ ولم يقل: أموالهم، فلذلك لم يأخذها كلها.\nوقال الحسن وقتادة: هؤلاء سوى الثلاثة الذي خُلّفوا (٢).\n﴿تُطَهِّرُهُمْ﴾ بها من ذنوبهم، القراءة بالرفع حالًا لا جوابًا؛ أي: خذ من أموالهم صدقةً مُطهِّرةً ومزيةً لهم (٣)،\nكقول الحطيئة (٤):\n_________\n= عن معمر، عن الزهري .. بنحوه.\nوليس في رواية الطبري التصريح بذكر سبب النزول.\nقال الطبري في \"جامع البيان\" ١١/ ١٦: وأولى هذِه الأقوال بالصواب في ذلك، قول من قال: نزلت هذِه الآية في المعترفين بخطأ فعلهم في تخلفهم عن رسول الله - ﷺ -، وتركهم الجهاد معه، والخروج لغزو الروم، حين شخص إلى تبوك، وأن الذين نزل ذلك فيهم جماعة؛ أحدهم أبو لبابة ..\n(١) في (ت): أمواله.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٩٦، وأبو حيان في \"البحر المحيط\" ٥/ ١٠٠.\n(٣) ذكره الزجاج في \"معاني القرآن\" ٢/ ٤٦٧ ثم قال: والأجود أن يكون تطهرهم للنبي - ﷺ -.\n(٤) هو جرول بن أوس بن مالك بن جؤية بن مخزوم العبسي، الشاعر المشهور، يكنى أبا مليكة، من المخضرمين، لقب بالحطيئة لقصره، قال الأصبهاني: كان من فحول الشعراء ومقدّميهم وفصحائهم، وكان يتصرف في جميع فنون الشعر وكان كثير الهجاء، عاش إلى خلافة معاوية.\n\"الأغاني\" للأصفهاني ٢/ ١٤٩، \"الإصابة\" لابن حجر ٣/ ١٠،\nوالبيت في \"ديوانه\" (ص ٥٣)، \"إصلاح المنطق\" لابن السكيت (١٩٨)، =","vol":"14","page":37},{"text":"مَتَى تَأتِهِ تَعشُو إلى ضَوء نَاره ... تَجد خيَر نار عِندَهَا خَيرُ موقِدِ\nأي: عاشيًا.\nوقرأ مسلمة بن محارب: (تُطَهرْهم وتُزَكِّهَم) بالجزم على الجواب (١)، وقرأ الحسن (تُطْهِرُهُم) خفيفة، من أَطْهَرَ يُطهِرُ (٢).\n﴿وَتُزَكِّيهِمْ﴾ أي: تطهرهم (٣)، وقيل: تصلحهم (٤)، وقيل: ترفعهم من منازل المنافقين إلى منازل المخلصين، وقيل: تُنمِي أَموَالَهم (٥).\n﴿وَصَلِّ عَلَيْهِمْ﴾ واستغفر لهم وادع لهم، وقيل: هو قول الوالي إذا أخذ الصدقة: آجرك الله فيما أعطيت، وبارك لك فيما أبقيت. والصلاة\n_________\n= \"الأغاني\" للأصفهاني ٢/ ١٦٨، \"خزانة الأدب\" للبغدادي ٣/ ٧٤، ٧/ ١٥٦، \"الكتاب\" لسيبويه ٣/ ٨٦، \"شرح أبيات سيبويه\" ٢/ ٦٥، \"المقتضب\" للمبرد ٢/ ٦٥، \"جمهرة اللغة\" لابن دريد (٨٧١) غير منسوب فيهما.\n(١) \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٩٧، \"فتح القدير\" للشوكاني ٢/ ٥٥٠ منسوبة للحسن.\n(٢) \"مختصر في شواذ القرآن\" (ص ٥٩)، \"المحتسب\" لابن جني ١/ ٣٠١، \"شواذ القراءة\" للكرماني (ل ١٠٣/ ب).\nقال العكبري في \"إعراب القراءات الشواذ\" ١/ ٦٣٠: وحكى بعض الناس (تُطْهِرهم) بسكون الطاء، والأشبه أنه غلط، واشتبه بسكون الراء. فأما أطهر فغير مسموع، وربما حُمِلت على أن الهمزة في أطهر عِوض من تضعيف العين.\n(٣) انظر: \"غريب السجستاني\" (ص ١٧٨).\n(٤) حكاه ابن الجوزي في \"زاد المسير\" ٣/ ٤٩٦ عن ابن عباس.\n(٥) \"معالم التنزيل\" للبغوي ٤/ ٩١.","vol":"14","page":38},{"text":"في اللغة: الدعاء (١)، ومنه قول النبي - ﷺ -: \"إذا دعي أحدكم إلى طعام فليجب، فإن كان مفطرًا فليأكل، وإن كان صائمًا فليصلّ\" (٢)، أي: فليدع، وقال الأعشى (٣):\nوقَابَلَها الرِّيحُ في دَنِّها ... وصلّى على دَنِّها وارتسَم\nأي دعا لها بالسلامة والبركة، وقال أيضًا (٤):\n_________\n(١) \"القاموس المحيط\" للفيروزآبادي ٤/ ٥١٠.\n(٢) أخرجه أحمد في \"المسند\" ٢/ ٢٧٩، ٥٥٧، (٧٧٤٩، ١٠٥٨٥)، ومسلم في النكاح، باب الأمر بإجابة الداعي إلى دعوة (١٤٣١)، وأبو داود في الصوم، باب في الصائم يدعى إلى وليمة، (٢٤٦٠)، والترمذي في الصوم، باب ما جاء في إجابة الصائم الدعوة (٧٨٠)، والنسائي في \"السنن الكبرى\" في الصيام، باب في الصائم إذا دعي (٣٢٧٠)، والطحاوي في \"مشكل الآثار\" ٤/ ١٤٨ - ١٤٩، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ١٢٠، والبيهقي في \"السنن الكبرى\" ٧/ ٢٦٣، والخطيب في \"تاريخ بغداد\" ٥/ ٣٠٣، والبغوي في \"شرح السنة\" ٦/ ٣٧٤ كلهم من طرق عن هشام بن حسان، عن ابن سيرين، عن أبي هريرة .. بنحوه.\n(٣) البيت في \"ديوانه\" (ص ٣٥) من قصيدة يمدح فيها قيس بن معد يكرب، و\"المخصص\" لابن سيده ١٣/ ٨٥، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٣٠٠، \"تهذيب اللغة\" للأزهري ٩/ ١٦٦، ١٢/ ٢٣٧، \"إعراب القراءات\" لابن خالويه ١/ ٢٥٢، \"الحجة\" للفارسي ٤/ ٢١٣، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (رسم).\n(٤) البيتان في \"ديوانه\" (١٥١) من قصيدة يمدح بها هوذة بن علي الحنفي، و\"مجاز القرآن\" لأبي عبيدة ١/ ٦٢، ٢٦٨، \"معاني القرآن\" للزجاج ٢/ ٤٦٦، \"معاني القرآن\" للنحاس ٣/ ٢٤٧، \"تهذيب اللغة\" للأزهري ١٢/ ٢٣٦، \"لسان العرب\" =","vol":"14","page":39},{"text":"تَقُول بنتِي وَقَدْ قُرِّبت مرتحِلَا ... يَارَبِّ جنِّبْ أبي الأوصَابَ والوَجَعا\nعليكِ مِثل الذي صَلّيتِ فاغتنمِي ... يَومًا فَإنَّ لِجَنب المرء مُضطجعَا\n﴿إِنَّ صَلَاتَكَ﴾ قرأ أهل الكوفة غير أبي بكر على الواحد (١)، ها هنا وفي سورة (هود) (٢) والمؤمنون (٣)، واختاره أبو عبيد، قال: لأن الصلاة عندي أكثر من الصلوات، وروي ذلك عن ابن عباس ﵄، ألا تسمع الله يقول ﴿وَأَقِيمُوا الصَّلَاةَ﴾ (٤). فهذِه (٥) صلاة الأبد، والصلوات للجمع القليل؛ كقولك: ثلاث صلوات وأربع وخمس.\nوقرأ الباقون كلها بالجمع، واختاره أبو حاتم وقال: من زعم أن\n_________\n= لابن منظور، \"تاج العروس\" للزبيدي (ضجع).\nويروى: فاغتمضي نومًا بدل فاغتنمي نومًا.\nانظر: \"السبعة\" لابن مجاهد ٣١٧ - ٣١٨، \"تلخيص العبارات\" (ص ٩٩)، \"غاية الاختصار\" ٢/ ٥١٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨١، ٢٩٠، ٣٢٨.\n(٢) في قوله تعالى: ﴿أَصَلَاتُكَ تَأْمُرُكَ﴾ آية: ٨٧.\n(٣) في قوله تعالى: ﴿وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ (٩)﴾ آية: ٩.\nوهذا الحرف يقرؤه حفص عن عاصم (على صلواتهم) بالجمع، خلافًا للموضعين السابقين، وبه يقيد إطلاق المؤلف ﵀.\n\"الحجة\" للفارسي ٤/ ٢١٣، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٦٠٣.\n(٤) البقرة: ٤٣.\n(٥) في (ت): فهي.","vol":"14","page":40},{"text":"الصلوات أقل من الصلاة؛ لأن الجمع بالتاء تقليل فقد غلط؛ لأن الله تعالى قال: ﴿مَا نَفِدَتْ كَلِمَاتُ اللَّهِ﴾ (١) وقال: ﴿وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا﴾ (٢) لم يرد التقليل.\n﴿سَكَنٌ لَهُمْ﴾ قال ابن عباس ﵄: رحمة لهم (٣).\nوقال قتادة: وقارٌ لهم (٤).\nوقال الكلبي: طمأنينة لهم أن الله تعالى قد قبل منهم (٥).\nوقال أبو معاذ: تزكية لهم منك (٦).\nوقال أبو عبيدة: تثبيت لهم (٧). ﴿وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾.\n[١٤٥٧] أخبرنا عبد الله بن حامد (٨)، قال: أنا عبد الله بن محمد\n_________\n(١) لقمان: ٢٧.\n(٢) التحريم: ١٢.\n(٣) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٩٢ وعزاه لابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧٦ من طريق علي بن أبي طلحة، عن ابن عباس .. به.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٧٦ من طريق سعيد، عن قتادة .. به. وذكره الماوردي في \"النكت والعيون\" ٢/ ٣٩٩، وابن الجوزي في \"زاد المسير\" ٣/ ٤٩٦.\n(٥) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٩٦ وعزاه لأبي صالح، عن ابن عباس.\n(٦) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٩٦ من حكاية الثعلبي.\nقال أبو حيان في \"البحر المحيط\" ٥/ ١٠٠: وهذِه أقوال متقاربة.\n(٧) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٨.\n(٨) لم يذكر بجرح أو تعديل.","vol":"14","page":41},{"text":"ابن الحسن (١)، نا محمد بن يحيى (٢)، نا وهب (٣) بن جرير (٤)، نا\nشعبه (٥)، عن عمرو بن مرة (٦)، عن عبد الله بن أبي أوفى (٧) - ﵁ -\nوكان من أصحاب الشجرة قال: كان النبي - ﷺ - إذا أتاه قوم بصدقتهم قال: \"اللهم صلِّ عليهم\"، فأتاه أبو أوف - ﵁ - بصدقته، فقال: \"اللهم صلِّ على آل أبي أوفى\" (٨).\n_________\n(١) أبو بكر عبد الله بن محمد بن الحسن بن الخصيب الأصبهاني، الإمام، الكبير، المحدث.\n(٢) الذهلي، ثقة حافظ.\n(٣) في الأصل: وهيب، وهو تحريف، والتصويب من (ت).\n(٤) وهب بن جرير بن حازم بن زيد، أبو عبد الله الأزدي البصري، ثقة.\n(٥) ابن الحجاج، ثقة، حافظ، متقن.\n(٦) الجملي المرادي أبو عبد الله، ثقة عابد، رُمي بالإرجاء.\n(٧) صحابي، جليل.\n(٨) [١٤٥٧] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم أر فيه جرحًا أو تعديلًا، وبقية رجاله ثقات.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٤/ ٣٥٥ (١٩١٣٣) من طريق وهب بن جرير .. به. وأخرجه أبو داود الطيالسي في \"مسنده\" (ص ١١٠) عن شعبة .. به، ومن طريقه ابن خزيمة في \"صحيحه\" ٤/ ٥٧، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ١٩٧، وابن الجارود في \"المنتقى\" (ص ٣٦١)، وأبو نعيم في \"الحلية\" ٥/ ٩٦.\nوأخرجه عبد الرزاق في \"المصنف\" ٤/ ٥٨، وأحمد في \"المسند\" ٤/ ٣٥٣، ٣٥٥، ٣٨١، ٣٨٨، (١٩١١١، ١٩١٣٣، ١٩٤٠٥)، والبخاري في الزكاة، باب صلاة الإمام ودعاؤه لصاحب الصدقة (١٤٩٧)، ومسلم في الزكاة، باب =","vol":"14","page":42},{"text":"قال ابن كيسان: ليس هذا صدقة الفرض، إنما هو صدقة كفارة اليمين (١).\nوقال عكرمة: هي صدقة الفرض (٢).\nفلما نزلت توبة هؤلاء؛ قال الذين لم يتوبوا من المتخلفين:\nهؤلاء كانوا بالأمس معنا لا يُكَلَّمون ولا يجالسون فما لهم؟ !\n\n<span data-type=\"title\" id=toc-1711>١٠٤ </span>- فقال الله تعالى: ﴿أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ (١٠٤)﴾ (٣)\nومعنى أخذ الصدقات قبولها.\n[١٤٥٨] أخبرنا عبد الله بن حامد (٤)، قال: نا محمد بن يعقوب (٥)، قال: أنا الربيع بن سليمان (٦)،\n_________\n= الدعاء لمن أتى بصدقة (١٠٧٨)، وأبو داود في الزكاة، باب دعاء المصدق لأهل الصدقة (١٥٩٠)، والنسائي في \"السنن الكبرى\" في الزكاة، باب صلاة الإمام على صاحب الصدقة، (٢٢٣٩)، وابن ماجه في الزكاة، باب ما يقال عند إخراج الزكاة (١٧٩٦)، والطبراني في \"المعجم الكبير\" ١٨/ ١٠، وابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ٣٣٠ من طرق عن شعبة .. به.\n(١) انظر: \"زاد المسير\" لابن الجوزي ٣/ ٤٩٦.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٤٩٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٤٤ وعزاه لجويبر عن ابن عباس أيضًا.\n(٣) هذا المعنى أخرجه الطبري في \"جامع البيان\" ١١/ ١٩ من طريق ابن وهب، وابن أبي حاتم ٦/ ١٨٧٦ من طريق أصبغ بن الفرج، وهما عن عبد الرحمن بن زيد، به.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) ثقة.\n(٦) ثقة.","vol":"14","page":43},{"text":"أنا الشافعي (١)، أنا سفيان بن عيينة (٢)، عن ابن عجلان (٣)، عن سعيد بن يسار (٤)، عن أبي هريرة - ﷺ - قال: سمعت أبا القاسم - ﷺ - يقول: \"والذي نفسي بيده؛ ما من عبد يتصدق بصدقة (٥) من كسب طيب ولا يقبل الله إلَّا طيبا؛ ولا يصعد إلى الله (٦) إلَّا طيب -إلَّا كان إنما يضعها في يد الرحمن؛ فيربّيها له كما يربي أحدكم فُلُوّه، حتى إن اللقمة لتأتي يوم القيامة وإنها كمثل الجبل العظيم، ثم قرأ: ﴿أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ﴾ (٧).\n_________\n(١) الإمام الفقيه، صاحب المذهب المشهور.\n(٢) ثقة إمام، حافظ، حجة، إلَّا أنه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٣) محمد بن عجلان المدني، صدوق إلَّا أنه اختلطت عليه أحاديث أبي هريرة.\n(٤) هو سعيد بن يسار أبو الحباب بضم المهملة وموحدتين، المدني، اختلف في ولائه لمن هو، وقيل: سعيد بن مرجانة ولا يصح، ثقة متقن، من الثالثة، مات سنة (١٣ هـ)، وقيل قبلها بسنة.\n(٥) في الأصل: من صدقة والمثبت من (ت).\n(٦) في (ت): السماء.\n(٧) [١٤٥٨] الحكم على الإسناد:\nإسناده فيه شيخ المصنف لم أر فيه جرحًا أو تعديلًا، وابن عجلان صدوق، وبقية رجاله ثقات.\nالتخريج:\nأخرجه البغوي ٤/ ٩٢ من طريق محمد بن يعقوب .. به.\nوهو في \"المسند\" للشافعي ١/ ٢٢١ - ٢٢٢ بهذا الإسناد.\nوأحرجه الحميدي في \"المسند\" ٢/ ٤٨٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٥٠٤ من طريق إبراهيم بن بشار، كلاهما عن سفيان .. به. =","vol":"14","page":44},{"text":"<span data-type=\"title\" id=toc-1712>١٠٥ </span>- قوله تعالى: ﴿وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ (١٠٥)﴾\nقال مجاهد: هذا وعيد لهم (١).\nوفي الخبر \"لو أن رجلًا عبد الله في صخرة لا باب لها ولا كُوَّة؛ لخرج عمله إلى الناس كائنًا ما كان\" (٢).\n_________\n= وأخرجه أحمد في \"المسند\" ٢/ ٤١٨، ٤٣١ (٩٤٢٣، ٩٥٦٥)، والنسائي في \"السنن الكبرى\" في النعوت، باب المعافاة والعقوبة (٧٧٥٩)، وابن خزيمة في \"صحيحه\" في \"التوحيد\" ١/ ١٤٢ من طريق يحيى بن سعيد، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١١٣ من طريق ورقاء، كلاهما عن ابن عجلان .. بنحوه.\nوأخرجه ابن المبارك في \"الزهد\" (ص ٢٢٨)، وأحمد في \"المسند\" ٢/ ٥٣٨ (١٠٩٤٥)، ومسلم في الزكاة، باب قبول الصدقة من الكسب الطيب وتربيتها (١٠١٤)، والترمذي في الزكاة، باب ما جاء في فضل الصدقة (٦٦١)، وابن ماجه في الزكاة، باب فضل الصدقة، (١٨٤٢) من طرق عن سعيد المقبري، عن سعيد بن يسار .. به.\nوأخرجه أحمد في \"المسند\" ٢/ ٣٨١ (٨٩٦١)، والبخاري في الزكاة، باب الصدقة من كسب طيب (١٤١٠) من طرق عن أبي صالح، عن أبي هريرة .. بنحوه.\n(١) أخرجه الطبري في \"جامع البيان\" ١١/ ٢٠ من طريق سفيان، عن رجل، عن مجاهد .. به.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٩٢.\n(٢) أخرجه أحمد في \"المسند\" ٣/ ٢٨ (١١٢٣٠)، وأبو يعلى في \"مسنده\" ٢/ ٥٢١ من طريق ابن لهيعة، عن دراج، عن أبي الهيثم، عن أبي سعيد الخدري .. بمثله. قال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٢٥: رواه أحمد وأبو يعلى في \"مسنده\"، وإسنادهما صحيح. =","vol":"14","page":45},{"text":"<span data-type=\"title\" id=toc-1713>١٠٦ </span>- قوله تعالى: ﴿وَآخَرُونَ مُرْجَوْنَ﴾\nمُؤخَّرون (١) ﴿لِأَمْرِ اللَّهِ﴾ ليقضي فيهم ما هو قاضٍ. وهم الثلاثة الذين خلفوا (٢)، لم يُوثِقوا أنفسهم بالسواري، ولم يُبالِغوا في التوبة والاعتذار كما فعل أبو لبابة - ﵁ - وأصحابه، فوقفهم رسول الله - ﷺ - خمسين ليلة، ونهى الناس عن مكالمتهم ومخالطتهم، وأمر نساءهم باعتزالهم، حتى شَفَّهم (٣) القلق، ونَهِكَهُم الحزن، وضاقت عليهم الأرض برُحْبِها، وكانوا من أهل بدر ﴿إِمَّا يُعَذِّبُهُمْ وَإِمَّا يَتُوبُ عَلَيْهِمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾ فجعل أناس (٤) يقولون: هلكوا إذا لم ينزل لهم عذر، وجعل آخرون يقولون: عسى الله أن يغفر لهم، فصاروا مُرْجَئين لأمر الله؛ لا يدرون أيُعَذّبون أو يُرحَمون؟ حتى تاب الله تعالى عليهم بعد خمسين ليلة، ونزلت ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾.\n_________\n= قلت: بل هو ضعيف، وقد تقدم الكلام على ضعف ابن لهيعة، وضعف رواية دراج عن أبي الهيثم.\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٩ وقال: يقال: أرجأتك؛ أي أخرتك، \"معاني القرآن\" للنحاس ٣/ ٢٥١، \"غريب السجستاني\" (ص ٤٢٥)، \"معاني النيسابوري\" ١/ ٣١٤.\n(٢) انظر \"جامع البيان\" للطبري ١١/ ٢١، \"أسباب النزول\" للواحدي (ص ٢٥٩)، \"زاد المسير\" لابن الجوزي ٣/ ٤٩٧، \"معاني النيسابوري\" ١/ ٣١٤.\n(٣) شفَّه الحزن يشفه شفًا وشفوفًا: لذع قلبه، وقيل: أنحله.\nوشفّه الهم: أي هزله وأضمره حتى رقّ.\nانظر: \"الصحاح\" للجوهري ٤/ ١٣٨٢، \"لسان العرب\" لابن منظور (شفف).\n(٤) في (ت): الناس.","vol":"14","page":46},{"text":"<span data-type=\"title\" id=toc-1714>١٠٧ </span>- قوله تعالى: ﴿وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا﴾ الآية\nقال المفسرون: إن بني عمرو بن عوف اتخذوا مسجد قباء، وبعثوا إلى رسول الله - ﷺ - أن يأتيهم، فأتاهم فصلّى فيه، فحسدتهم أخوتهم بنو غنم بن عوف بن غنم، وقالوا: نبني مسجدًا ونرسل إلى رسول الله - ﷺ - يصلي فيه كما صلى في مسجد إخوتنا؛ وليصلِّ فيه أبو عامر الراهب (١) إذا قدم من الشام، وكان أبو عامر رجلًا منهم، وهو أبو حنظلة غسيل الملائكة - ﵁ -؛ وكان قد ترهّب في الجاهلية وتنصّر ولبس المسوح، فلما قدم النبي - ﷺ - المدينة (٢) قال له أبو عامر: ما هذا الذي جئت به؟ قال: \"جئت بالحنيفية؛ دين إبراهيم -﵇-\"، قال أبو عامر: فأنا عليها، فقال النبي - ﷺ -: \"فإنك لست عليها\"، قال: بلى؛ ولكنك أدخلت في الحنيفية ما ليس منها، فقال النبي - ﷺ - \"ما فعلتُ؛ ولكني جئت بها بيضاء نقية\"، قال أبو عامر: أمات الله الكاذب منّا طريدًا شريدًا\n_________\n(١) أبو عامر عبد عمرو بن صيفي بن مالك، أحد بني ضبيعة، والد حنظلة غسيل الملائكة، ذكره الحافظ في \"الإصابة\" في القسم الثالث من كنى حرف العين، واستبعد كونه أسلم، وقال: وعلى تقدير أن يوجد ذلك، فكأنه ارتدّ، فإن مباينته للمسلمين ومظاهرته للمشركين وحضوره معهم بعض الحروب حتى أراد ابنه حنظلة أن يثور عليه، ثم كيده الإسلام مشهور في السير والمغازي. قال القرطبي: فمات كافرًا بقنسرين بدعوة النبي - ﷺ -.\n\"الإصابة\" لابن حجر ١١/ ٢٨٠، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٥٣، \"السيرة النبوية\" لابن هشام ٢/ ٦٧.\n(٢) في (ت): إلى المدينة.","vol":"14","page":47},{"text":"وحيدًا غريبًا، فقال النبي - ﷺ -: \"آمين\" وسمّاه أبا عامر الفاسق، فلما كان يوم أحد؛ قال أبو عامر لرسول الله - ﷺ -: لا أجد قومًا يقاتلونك إلَّا قاتلتك معهم، فلم يزل يقاتله إلى يوم حنين، فلما انهزمت هوازن يئس وخرج هاربًا إلى الشام، وأرسل إلى المنافقين أن استعدوا بما استطعتم من قوة وسلاح وابنوا لي مسجدًا؛ فإني ذاهبٌ إلى قيصر ملك الروم؛ فآت بجندٍ من الروم فأُخرج محمدًا وأصحابه (١).\nفبنوا مسجدًا على جنب مسجد قباء، وكان الذين بنوه اثني عشر رجلًا: جذام (٢) بن خالد ومن داره أخرج المسجد، وثعلبة بن حاطب، ومعتّب بن قشير، وأبو حبيبة بن الأزعر (٣)، وعبَّاد بن حُنيف أخو سهل بن حنيف، وحارثة (٤) بن عامر، وابناه مُجمِّع وزيد، ونبتل بن الحارث، وبحرج وبجاد بن عثمان، ووديعة بن ثابت، وكان يصلي بهم مجمع بن حارثة (٥)، فلما فرغوا منه أتوا\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٤/ ٩٤، \"الكشاف\" للزمخشري ٢/ ١٧١.\nقال ابن حجر في \"الكافي الشاف\" (ص ٨١): لم أجده بهذا السياق إلَّا في الثعلبي بلا إسناد، وليس صدره بصحيح؛ فإن مسجد قباء كان قد أسس والنبي - ﷺ - بقباء أول ما هاجر، وبناء مسجد الضرار كان في غزوة تبوك، فبينهما تسع سنين.\n(٢) في (ت): حزام، وفي \"الطبقات الكبرى\" لابن سعد ٤/ ٣٧٣ والطبري في \"جامع البيان\" ١١/ ٢٣، \"أسباب النزول\" للواحدي (ص ٢٦٥): خذام.\n(٣) في (ت): الأزهر، وهو تحريف.\n(٤) كذا في جميع النسخ، وفي سائر المصادر الأخرى: جارية.\n(٥) \"الطبقات الكبرى\" لابن سعد ٤/ ٣٧٢، \"الإصابة\" لابن حجر ٩/ ٩٥ وفيه: \"مجمع بن جارية\".","vol":"14","page":48},{"text":"رسول الله - ﷺوهو يتجهز إلى تبوك فقالوا: يا رسول الله؛ إنا قد بنينا مسجدًا لذي العِلَّة والحاجة والليلة المطيرة والليلة الشاتية، وإنا نحب أن تأتينا فتصلي لنا فيه وتدعو لنا بالبركة، فقال رسول الله -﷿-: \"إني على جناح سفر وحال شغل، ولو (١) قدمنا إن شاء الله أتيناكم فصلينا لكم فيه\".\nفلما انصرف رسول الله - ﷺ - من تبوك ونزل بـ (ذي أوان) بلد بينه وبين المدينة ساعة من نهار (٢)، أتوه فسألوه إتيان مسجدهم، فدعا بقميصه ليلبسه ويأتيهم، فنزل عليه القرآن، وأخبره الله تعالى خبر مسجد الضرار وما همّوا به، فدعا رسول الله - ﷺ - مالك بن الدخشم (٣) ومعن بن عدي (٤) وعامر بن السكن (٥) والوحشي (٦) قاتل حمزة - ﵁ - (٧)، وقال لهم: \"انطلقوا إلى هذا المسجد الظالم أهله؛\n_________\n(١) في (ت): وإن.\n(٢) كذا عرفها ابن إسحاق كما في \"السيرة النبوية\" لابن هشام ٢/ ٥٢٩، ونقل ياقوت في \"معجم البلدان\" ١/ ٣٢٧ قوله ولم يزد عليه شيئًا، وكذا البكري في \"معجم ما استعجم\" ١/ ٢٠٨ إلَّا أنَّه شكّك في صحة الاسم وقال: أظنه (أروان) ثم ألمح إلى بئر ذروان.\nوانظر: \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ٣٣ - ٣٤).\n(٣) مالك بن الدُّخشُم بضم المهملة والمعجمة بينهما خاء معجمة.\n(٤) معن بن عدي بن الجدّ بن العجلان البلوي.\n(٥) عامر بن السكن الأنصاري.\n(٦) في (ت): ووحشي.\n(٧) لم يذكر ابن إسحاق والطبري في الذين أرسلوا إلى هدمه سوى مالك بن =","vol":"14","page":49},{"text":"فاهدموه وأحرقوه\".\nفخرجوا سريعًا (١) حتَّى أتوا سالم بن عوف وهم رهط مالك بن الدخشم، فقال لهم مالك: انظروني (٢) حتَّى أخرج إليكم بنارٍ من أهلي، فدخل أهله (٣) فأخذ سعفًا من النخل فأشعل فيه نارًا، ثم خرجوا يشتدّون حتَّى دخلوا المسجد وفيه أهله، فحرّقوه وهدموه، وتفرّق عنه أهله (٤). وأمر النبي - ﷺ - أن يتخذ ذلك كُنَاسة (٥) يُلقى فيها الجيف والنتن والقمامة.\nومات أبو عامر الراهب الفاسق (٦) بالشام وحيدًا غريبًا (٧).\nوفيه يقول كعب بن مالك - ﵁ - (٨):\n_________\n= الدخشم، ومعن بن عدي، ولم يذكرا وحشيًّا وعامر بن السكن.\n(١) في (ت): سراعًا.\n(٢) في (ت): انتظروني.\n(٣) في (ت): إليهم.\n(٤) انظر: خبر مسجد الضرار في \"جامع البيان\" للطبري ١١/ ٢٣ - ٢٦، \"أسباب النزول\" للواحدي (ص ٢٦٤ - ٢٦٥)، \"معالم التنزيل\" للبغوي ٤/ ٩٣ - ٩٥، \"السيرة النبوية\" لابن هشام ٢/ ٥٢٩ - ٥٣٥، \"الدر المنثور\" للسيوطي ٣/ ٤٩٤ - ٤٩٧.\n(٥) الكُنَاسة: مُلقى القُمام. \"لسان العرب\" لابن منظور (كنس).\n(٦) من (ت).\n(٧) ذكره الواحدي في \"أسباب النزول\" (ص ٢٦٥)، والبغوي في \"معالم التنزيل\" ٤/ ٩٤، والخازن في \"لباب التأويل\" ٢/ ٢٦٥.\n(٨) تأتي ترجمته فيما بعد.\nوالأبيات ذكرها أبو حيان في \"البحر المحيط\" ٥/ ١٠٢.","vol":"14","page":50},{"text":"معاذَ الله مِن فِعل خَبيثٍ ... كسَعيكَ في العَشيرة عبد عمرو\nوقلتَ بأنَّ لي شَرَفًا وذكرًا ... فَقَد بَايعتَ (١) إيمانًا بكفر\nقال عكرمة: سأل عمر بن الخطاب - ﵁ - رجلًا منهم: ماذا أعنت في هذا المسجد؟ فقال: أعنت فيه بسارية، فقال عمر - ﵁ -: أبشر بها في عنقك في نار جهنم (٢).\nوروي أن بني عمرو بن عوف الذين بنوا مسجد قباء سألوا عمر بن الخطاب - ﵁ - في خلافته؛ ليأذن لمجمع بن حارثة فيأمّهم في مسجدهم، فقال: لا، ولا نُعمة عين، أليس بإمام مسجد الضرار، فقال له مجمع - ﵃ -: يا أمير المؤمنين لا تعجل عليّ، فوالله لقد صلّيت فيه وإني لا أعلم ما قد أضمروا عليه، ولو علمتُ ما صليت معهم فيه؛ كنت غلامًا قارئًا للقرآن وكانوا شيوخًا قد عشوا (٣)، وكانوا لا يقرءون من القرآن شيئًا فصلّيت ولا أحسب ما صنعتُ إثمًا (٤) إلَّا أنهم يتقربون إلى الله تعالى، ولم أعلم ما في أنفسهم.\n_________\n(١) في (ت): تابعت.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٥٥.\n(٣) في (ت): عاشوا، وهو تحريف.\n(٤) في هامش الأصل: في نسخة: ما صنعوا شيئًا.","vol":"14","page":51},{"text":"فعذره عمر - ﵁ - وصدّقه، وأمره بالصلاة في مسجد قباء (١)، فهذِه قصة مسجد الضرار الَّذي أنزل الله تعالى فيه ﴿وَالَّذِينَ اتَّخَذُوا﴾ قراءة العامة بالواو، وقرأ أهل المدينة والشام (الذين) بغير واو (٢)، وكذلك هو في مصاحفهم (٣).\n﴿ضِرَارًا﴾ لمسجد قباء، قال عطاء: لما فتح عمر بن الخطاب - ﵃ - (٤) الأمصار أمر المسلمين أن يبنوا المساجد، وأمرهم أن لا يتخذوا في مدينتهم مسجدين يضار أحدهما صاحبه (٥).\nوروى ليث أن شقيقًا لم يدرك الصلاة في مسجد بني غاضرة (٦)، فقيل له: مسجد بني فلان لم يصلّوا بعد، فقال: لا أحب أن أصلي فيه، فإنه بني على ضرار، وكل مسجد بني ضرارًا ورياءً وسمعة فإن أصله ينتهي إلى مسجد الضرار (٧).\n_________\n(١) انظر خبره في \"الطبقات الكبرى\" لابن سعد ٤/ ٣٧٢، \"معالم التنزيل\" للبغوي ٤/ ٩٥، \"الإصابة\" لابن حجر ٩/ ٩٥.\n(٢) \"التذكرة\" لابن غلبون ٢/ ٣٦٠، \"المبسوط\" لابن مهران الأصبهاني (ص ١٩٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨١.\n(٣) انظر \"المقنع\" للداني (ص ١٠٤).\n(٤) في (ت): لما فتح الله تعالى على عمر.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٤/ ٩٥.\n(٦) كذا عند ابن عطية في \"المحرر الوجيز\" والقرطبي أيضًا، وعند الطبري: بني عامر.\n(٧) أخرجه الطبري في \"جامع البيان\" ١١/ ٢٦ من طريق أبي جعفر، عن ليث .. به.\nوذكره ابن عطية في \"المحرر الوجيز\" ٣/ ٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٥٤.","vol":"14","page":52},{"text":"﴿وَكُفْرًا﴾ ونفاقًا ﴿وَتَفرِيقًا بَيْنَ الْمُؤْمِنَ﴾ يُفرّقون به جماعتهم؛ لأنهم كانوا يصلّون جميعًا في مسجد قباء، فبنوا مسجد الضرار ليصلي بعضهم فيه دون مسجد قباء، وبعضهم في مسجد قباء، فتخلفوا بسبب ذلك وتفرقوا ﴿وَإِرْصَادًا﴾ وانتظارًا وتوكُّفًا (١) وإعدادًا ﴿لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ﴾ وهو أبو عامر الراهب، الَّذي سمّاه رسول الله - ﷺ - الفاسق، ليصلي فيه إذا رجع من الشام فيظهر على رسول الله - ﷺ -.\nوقرأ الأعمش: (وإرصادا للذين حاربوا الله) (٢).\n﴿وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا﴾ ما أردنا ببنائه ﴿إِلَّا الْحُسْنَى﴾ إلَّا الفعلة الحسنى، وهو الرفق بالمسلمين والتوسعة على أهل الضعف والعلة والعجز عن المصير (٣) إلى مسجد رسول الله - ﷺ - (٤).\n﴿وَاللَّهُ يَشْهَدُ إِنَّهُم لَكَاذِبُونَ﴾ في قيلهم وحلفهم.\n_________\n(١) في (ت): وتألفًا.\n(٢) \"البحر المحيط\" لأبي حيان ٥/ ١٠٢.\n(٣) في (ت): السير.\n(٤) انظر: \"جامع البيان\" للطبري ١١/ ٢٣ - ٢٤، \"البحر المحيط\" لأبي حيان ٥/ ١٠٢.","vol":"14","page":53},{"text":"ثم قال الله تعالى لنبيه -﵇-:\n\n<span data-type=\"title\" id=toc-1715>١٠٨ </span>- ﴿لَا تَقُمْ فِيهِ أَبَدًا لَمَسْجِدٌ﴾\nاللام فيه لام الابتداء والقسم (١)، تقديره: والله لمسجدٌ ﴿أُسِّسَ عَلَى التَّقْوَى﴾ أي: بني أصله وابتدئ بناؤه ﴿مِن أَوَّلِ يَوْمٍ﴾؛ أي: من أول يوم بني، وقيل معناه: منذ أول يوم وضع أساسه (٢)، قاله المبرد وأنشد لزهير (٣):\nلِمن الدّيار بقُنّة الحِجْر ... أقْوينَ من حِجَج ومن دَهْر\nأي: منذ حجج ومنذ دهر (٤).\n﴿أَحَقُّ﴾ أولى ﴿أَنْ تَقُومَ فِيْهِ﴾ مُصَلّيًا.\n_________\n(١) انظر \"جامع البيان\" للطبري ١١/ ٢٦، \"المحرر الوجيز\" لابن عطية ٣/ ٨٢، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٥٨.\n(٢) قاله الأخفش في \"معاني القرآن\" ١/ ٣٦٥.\n(٣) \"ديوان زهير\" (٨٦)، \"تهذيب اللغة\" للأزهري ١٥/ ٤٧٣، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (حجر)، (منن)، وبلا نسبة في \"المخصص\" لابن سيده ١٤/ ٦٩، \"المحرر الوجيز\" لابن عطية ٣/ ٨٣، \"زاد المسير\" لابن الجوزي ٣/ ٥٠٠، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٦٥.\nوفي رواية للبيت: ومن شهر بدل ومن دهر.\n(٤) انظر اختلاف النحاة في دخول مِن على ظرف الزمان في \"أوضح المسالك\" لابن هشام ٢/ ٢٧٨، \"المحرر الوجيز\" لابن عطية ٣/ ٨٣ وقال: وإنما دعا إلى هذا الاختلاف أنّ من أصول النحويين أن (ش) لا تجر بها الأزمان، وإنما تُجرّ الأزمان بـ (منذ)، .. فإذا وقعت من في الكلام وهي تلي زمنًا فيقدّر مضمر يليق أن تجره من.","vol":"14","page":54},{"text":"واختلفوا في المسجد الَّذي أسس على التقوى ما هو:\nفقال قوم: هو مسجد رسول الله - ﷺ - الَّذي فيه منبره وقبره.\n[١٤٥٩] أخبرنا عبد الله بن حامد (١)، قال: أنا العبيدي (٢)، قال: نا أحمد بن نجدة (٣)، نا الحماني (٤)، نا عبد العزيز بن محمد (٥)، عن عثمان بن عبيد الله بن أبي رافع (٦)، عن ابن عمر وزيد بن ثابت وأبي سعيد الخدري (٧) - ﵁ - قالوا: المسجد الَّذي أسس على التقوى مسجد رسول الله - ﷺ - (٨).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) في (ت): حدثنا العسقلاني، وهو تحريف.\nوالعبيدي هو أحمد بن محمد بن يحيى، لم أجده.\n(٣) هو أبو الفضل الهروي، ثقة.\n(٤) هو يحيى بن عبد الحميد، حافظ، إلَّا أنَّه متهم بسرقة الأحاديث.\n(٥) الدراوردي، أبو محمد الجهني مولاهم، المدني، صدوق، كان يحدث من كتب غيره فيخطئ.\n(٦) مولى سعيد بن العاص المديني، ويقال: مولى سعد بن أبي وقاص، ترجمه البخاري وابن أبي حاتم ولم يذكرا فيه جرحًا أو تعديلا، وذكره ابن حبان في \"الثقات\".\n\"التاريخ الكبير\" للبخاري ٦/ ٢٣٢، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٥٦، \"الثقات\" لابن حبان ٧/ ١٩٠.\n(٧) صحابة مشهورون.\n(٨) [١٤٥٩] الحكم على الإسناد:\nشيخ المصنف لم يُذكر بجرح أو تعديل، والعبيدي لم أجده.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ٣/ ٤٩٦، وعزاه للزبير بن بكار، وابن جرير =","vol":"14","page":55},{"text":"[١٤٦٠] يدل عليه ما أخبرنا عبد الله بن حامد الأصفهاني (١)، أنا عبد الله بن عبد الرحمن العسكري (٢)، نا عبد الرحمن بن محمد بن منصور (٣)، نا يحيى بن سعيد (٤)، عن حميد الخراط (٥)، قال: سمعت أبا سلمة بن عبد الرحمن (٦)، يقول: حدثني عبد الرحمن ابن أبي سعيد الخدري (٧) قال: قلت: وأيّ شيء سمعت أباك يذكر في المسجد الَّذي أسس على التقوى؟ قال: قال أبي: دخلت على رسول -﷿- في بيت بعض نسائه، فقلت: يا رسول الله؛ أي المساجد المسجد الَّذي أسس على التقوى؟ قال: فأخذ كفًا من حصباء فضرب به الأرض، ثم قال: \"هو مسجدكم هذا؛\n_________\n= وابن المنذر.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٢٧ من طريق الدراوردي .. به.\n(١) لم يُذكر بجرح أو تعديل.\n(٢) عبد الله بن عبد الرحمن بن أحمد بن حماد، أبو العباس البزار الفقيه، العسكري (ت ٣٤١ هـ)، حدث عن محمد بن عبيد الله بن المنادي، ومحمد بن إسماعيل الصائغ، وعبد الرحمن بن محمد بن منصور .. وغيرهم، وعنه: محمد بن المظفر، وأبو الحسن الدارقطني، وأبو القاسم بن الثلاج وغيرهم. قال الدارقطني: أبو الحسن: ثقة.\n\"تاريخ بغداد\" ١٠/ ٣٥.\n(٣) ابن حبيب، أبو سعيد الحارثي البصري، مختلف فيه.\n(٤) القطان، ثقة متقن حافظ إمام قدوة.\n(٥) حميد بن زياد أبو صخر بن أبي المخارق الخراط، صدوق يهم.\n(٦) ابن عوف الزهري، ثقة مكثر.\n(٧) عبد الرحمن بن أبي سعيد الخدري سعد بن مالك الأنصاري الخزرجي، ثقة.","vol":"14","page":56},{"text":"مسجد المدينة\" (١).\n[١٤٦١] وأخبرنا عبد الله بن حامد (٢)، قال: أنا أبو محمد المزني (٣)، قال: نا محمد بن عبد الله بن سليمان (٤)، قال: نا أبو بكر (٥) وعثمان (٦)، قالا: نا حاتم بن إسماعيل (٧)، عن أُنيس بن أبي يحيى (٨)، عن أبيه (٩)، عن أبي سعيد الخدري - ﵁ - أنَّه قال: امترى رجل من خُدرة ورجل من بني عمرو بن عوف في المسجد الَّذي أسّس على التقوى، فقال الخدري: هو مسجد رسول الله - ﷺ -، وقال\n_________\n(١) [١٤٦٠] الحكم على الإسناد:\nشيخ المصنف لم يُذكر بجرح أو تعديل، وأبو سعيد الحدثي يختلف فيه.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٣/ ٢٤ (١١١٨٧)، ومسلم في الحج، باب بيان المسجد الَّذي أسس على التقوى (١٣٩٨) ومن طريقه البغوي في \"معالم التنزيل\" ٤/ ٩٥ من طريق يحيى بن سعيد .. به. وانظر الحديث الَّذي يليه.\n(٢) لم يُذكر بجرح أو تعديل.\n(٣) شيخ، جليل، قدوة، حافظ.\n(٤) أبو جعفر الحضرمي، ثقة، حافظ.\n(٥) أبو بكر بن أبي شيبة الكوفي، ثقة حافظ.\n(٦) عثمان بن محمد بن إبراهيم بن عثمان العبسي، أبو الحسن بن أبي شيبة الكوفي، ثقة حافظ شهير وله أوهام.\n(٧) أبو إسماعيل الحارثي مولاهم، صدوق، يهم، صحيح الكتاب.\n(٨) أنيس -بالتصغير- بن أبي يحيى الأسلمي، واسم أبي يحيى سمعان، أخو محمد، ثقة.\n(٩) سمعان أبو يحيى الأسلمي مولاهم، المدني، لا بأس به.","vol":"14","page":57},{"text":"العوفي: هو مسجد قباء، فأتيا رسول الله - ﷺ - في ذلك، فقال: \"هو هذا\"؛ يعني مسجد رسول الله - ﷺ - (١).\n_________\n(١) [١٤٦١] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٣/ ٣٦١ (٧٥٩٣)، والترمذي في الصلاة، باب ما جاء في المسجد الَّذي أسس على التقوى (٣٢٣) ومن طريقه البغوي في \"شرح السنة\" ٢/ ٣٤٠.\nوأخرجه أحمد في \"المسند\" ٣/ ٢٣، ٩١ (١١١٧٨، ١١٨٦٤) ومن طريقه المزي في \"تهذيب الكمال\" ١٢/ ١٣٧.\nوأخرجه أبو يعلى في \"مسنده\" ٢/ ٢٧٢، والطبري في \"جامع البيان\" ١١/ ٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٨١، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٥٠٦، والحاكم في \"المستدرك\" ١/ ٤٨٧، والبيهقي في \"دلائل النبوة\" ٢/ ٥٤٤ كلهم من طريق أنيس بن أبي يحيى .. به.\nقال الترمذي: حسن صحيح.\nوقال الحاكم: صحيح على شرط مسلم، ولم يخرجاه. ووافقه الذهبي.\nوأخرجه أحمد في \"المسند\" ٣/ ٨ (١١٠٤٦)، والترمذي في التفسير، باب ومن سورة التوبة (٣٠٩٩)، والنسائي في \"السنن الكبرى\" في المساجد، باب ذكر المسجد الَّذي أسس على التقوى (٧٧٦)، والطبري في \"جامع البيان\" ١١/ ٢٨ من طريق الليث بن سعد، عن عمران بن أبي أنس، عن أبي سعيد الخدري .. بنحوه. وله شاهد من حديث سهل بن سعد - ﵁ -:\nأخرجه أحمد في \"المسند\" ٥/ ٣٣١ (٢٢٨٠٥)، والطبري في \"جامع البيان\" ١١/ ٢٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٤٨٢ من طريق وكيع، عن ربيعة بن عثمان، عن عمران بن أبي أنس، عن سهل بن سعد .. بمثل حديث أبي سعيد الخدري.","vol":"14","page":58},{"text":"وقال ابن بريدة وابن زيد وعروة بن الزبير: هو مسجد قباء (١) وهي رواية علي بن أبي طلحة وعطية، عن ابن عباس - ﵄ - (٢)\n_________\n(١) أسند أقوالهم الطبري في \"جامع البيان\" ١١/ ٢٧ - ٢٨.\nوعزا ابن الجوزي ٣/ ٥٠١ هذا القول لسعيد بن جبير وقتادة وأبي سلمة بن عبد الرحمن والضحاك ومقاتل أيضًا. وهو قول مالك فيما حكاه القرطبي عنه في \"الجامع لأحكام القرآن\" ٨/ ٢٦٠.\nواختار هذا القول ابن عطية في \"المحرر الوجيز\" ٣/ ٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٦٠، وأبو حيان في \"البحر المحيط\" ٥/ ١٠٢ وقالوا إنه أليق بالقصة.\nواختار القول الأول ابن جرير الطبري في \"جامع البيان\" ١/ ٢٨ حيث قال: وأولى القولين في ذلك عندي بالصواب، قول من قال: هو مسجد الرسول - ﷺ -، لصحة الخبر بذلك عن رسول الله - ﷺ -.\nومال ابن تيمية في \"منهاج السنة\" ٧/ ٧٤ إلى الجمع بين القولين، حيث ذكر أن الآية نزلت بسبب مسجد قباء، ثم قال: لكن الحكم يتناوله ويتناول ما هو أحق منه بذلك، وهو مسجد المدينة، وهذا يوجّه ما ثبت في الصحيح عن النبي - ﷺ - أنَّه سئل عن المسجد الَّذي أسس على التقوى، فقال: هو مسجدي هذا.\nوقال في \"مجموع الفتاوى\" ٢٧/ ٤٠٦: .. فتبين أن كلا المسجدين أسس على التقوى، لكن مسجد المدينة أكمل في هذا النعت، فهو أحق بهذا الاسم، ومسجد قباء كان سبب نزول الآية ..\nوذكر الحافظ ابن حجر في \"فتح الباري\" ٧/ ٢٤٥: أن السرّ في جوابه - ﷺ - بأن المسجد الَّذي أسس على التقوى مسجده، رفع توهم أن ذلك خاصّ بمسجد قباء.\n(٢) رواية علي بن أبي طلحة أخرجها الطبري في \"جامع البيان\" ١١/ ٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٨١ من طريق معاوية بن صالح، عن علي بن أبي طلحة .. به.\nورواية عطية العوفي أخرجها الطبري في \"جامع البيان\" ١١/ ٢٧.","vol":"14","page":59},{"text":"﴿فِيهِ﴾ من (١) حاصريه ﴿رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوْا﴾ من الأحداث والجنايات والنجاسات بالماء.\nوقال الكلبي: هو غسل الأدبار بالماء.\nوقال عطاء: كانوا يستنجون بالماء ولا ينامون الليل على الجنابة (٢).\nيُروى أن رسول الله - ﷺ - قال لأهل قباء لما نزلت هذِه الآية: \"إن الله تعالى قد أثنى عليكم في الطهور فما هو؟ \" قالوا: إنا نستنجي بالماء (٣).\n_________\n(١) في (ت): ومن.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٤/ ٩٦.\n(٣) أخرجه ابن ماجة في الطهارة، وسننها، باب الاستنجاء بالماء (٣٥٥)، وابن الجارود في \"المنتقى\" (ص ٤٠)، والطبراني في \"مسند الشاميين\" ١/ ٤١٥، والدارقطني في \"سننه\" ١/ ٦٢، والحاكم في \"المستدرك\" ١/ ١٥٥، والبيهقي في \"السنن الكبرى\" ١/ ١٠٥ كلهم من طريق عتبة بن أبي حكيم الهمداني، عن طلحة ابن نافع، حدثني أبو أيوب وجابر بن عبد الله وأنس بن مالك - ﵃ - أن هذِه الآية لما نزلت ﴿فِيْهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُواْ﴾ قال رسول الله - ﷺ -: \"يا معشر الأنصار؛ إن الله قد أثنى عليكم خيرًا في الطُّهْر، فما طهوركم هذا؟ \" قالوا: يا رسول الله، نتوضأ للصلاة، ونغتسل من الجنابة، فقال رسول الله - ﷺ -: \"فهل مع ذلك غيره؟ \" قالوا: لا؛ غير أن أحدنا إذا خرج من الغائط أحب أن يستنجي بالماء، قال: \"فهو ذلك فعليكموه\".\nقال الدارقطني: عتبة بن أبي حكيم ليس بقوي ..\nوقال الحاكم: هذا حديث كبير صحيح في الطهارة .. ووافقه الذهبي.\nقلت: عتبة بن أبي حكيم الهمداني، مختلف فيه، فقد ضعفه النسائي والدارقطني =","vol":"14","page":60},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ولينه أحمد، وقال أبو حاتم: صالح الحديث، وعن ابن معين فيه روايتان، وقال ابن عدي: أرجو أنَّه لا بأس به، وقال ابن حبان في \"صحيحه\" يعتبر حديثه من غير رواية بقية عنه، وقال ابن حجر: صدوق يخطئ كثيرًا.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٧٠، \"الكامل\" لابن عدي ٥/ ٣٥٧، \"الثقات\" لابن حبان ٧/ ٢٧١، \"تهذيب الكمال\" للمزي ١٩/ ٣٠٠، \"تقريب التهذيب\" لابن حجر (٤٤٥٩).\nلذا قال البوصيري في \"مصباح الزجاجة\" ١/ ١٥٠: \"عتبة بن أبي حكيم ضعيف، وطلحة لم يدرك أبا أيوب.\nولكن للحديث شواهد تقويه منها ما أخرجه أبو داود في الطهارة، باب في الاستنجاء بالماء (٤٤)، والترمذي في التفسير، باب ومن سورة التوبة (٣١٠٠)، وابن ماجة في الطهارة، باب الاستنجاء بالماء (٣٥٧)، والبيهقي في \"السنن الكبرى\" ١/ ١٠٥ من طريق يونس بن الحارث، عن إبراهيم بن أبي ميمونة، عن أبي صالح، عن أبي هريرة، عن النبي - ﷺ - قال: \"نزلت هذِه الآية في أهل قباء\" ﴿فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا﴾ قالوا: كانوا يستنجون بالماء فنزلت فيهم هذِه الآية\".\nقال الترمذي: هذا حديث غريب من هذا الوجه.\nومنها حديث عويم بن ساعدة - ﵁ - عند أحمد ٣/ ٤٢٢ (١٥٤٨٥)، والطبراني في \"الصغير\" ٢/ ٢٣، والحاكم ١/ ٥٥ من طريق أبي أويس، عن شرحبيل بن سعد، عن عويم بن ساعدة .. بمعناه. وصححه ابن خزيمة في \"صحيحه\" ١/ ٤٥.\nوأخرجه البزار في \"البحر الزخار\" كما في \"نصب الراية\" ١/ ٢١٨ -، \"بلوغ المرام\" لابن حجر (ص ٣٩) من حديث الزهري، عن عبيد الله بن عبد الله، عن ابن عباس .. بنحوه، وفي آخره: إنا نتبع الحجارة الماء.\nقال الحافظ: رواه البزار بسند ضعيف.\nفالحديث بمجموع هذِه الطرق يرقى إلى رتبة الحسن لغيره، والله أعلم.\nوكأنه لذلك قال الزيلعي في \"نصب الراية\" ١/ ٢١٩: وسنده حسن. =","vol":"14","page":61},{"text":"﴿وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ﴾؛ أي المتطهرين فأدغمت التاء في الطاء لقرب مخرجيهما.\nوقال يزيد بن شجرة - ﵁ - (١): أتت الحمى رسول الله - ﷺ - في صورة جارية سوداء، فقال لها رسول الله - ﷺ -: \"من أنتِ؟ \" قالت: أنا أمُّ مِلدَم، أُنْشِفُ الدّم وآكلُ اللحم وأُصفِّر الوجه (٢) وأرقق الجلد وأدقق العظم، فقال لها رسول الله - ﷺ -: \"مُرّي فاقصُدي الأنصار\"؛ فإن لهم علينا حقوقًا، فَحُمَّ الأنصار، فلمّا كان من الغد قال: ما للأنصار؟ قالوا: حُمُّوا عن آخرهم، فقال: قوموا بنا نعودهم، فعادوهم (٣)، وجعل يقول: \"أبشروا فإنها كفارة وطهور\"، فقالوا: يا رسول الله؛ ادع الله أن يديمها علينا أيامًا حتَّى تكون كفارة لذنوبنا، فأنزل الله تعالى يثني عليهم: ﴿فِيهِ رِجَالٌ يُحِبُّونَ أَنْ\n_________\n= تنبيه: قال الحافظ عقب إيراده لحديث ابن عباس في بلوغ المرام: وصححه ابن خزيمة في \"صحيحه\" من حديث أبي هريرة - ﵁ - بدون ذكر الحجارة.\nقلت: لعله وهم في ذلك؛ فإن الَّذي في صحيح ابن خزيمة هو حديث عويم بن ساعدة كما تقدم، لا حديث أبي هريرة، والله أعلم.\n(١) هو يزيد بن شجرة بن أبي شجرة الرهاوي، مختلف في صحبته: فأثبتها البخاري وابن معين، وأنكرها ابن مندة وأبو زرعة، وقال أبو حاتم وابن حبان في \"صحيحه\": يقال له صحبة، استشهد ببلاد الروم وهو أمير على جيش سنة ثمان وخمسين.\n\"الطبقات\" لخليفة (ص ٧٥)، \"الطبقات الكبرى\" لابن سعد ٧/ ٤٤٦، \"التاريخ الكبير\" للبخاري ٨/ ٣١٦، \"جامع التحصيل\" للعلائي (ص ٣٠١).\n(٢) في (ت): اللون.\n(٣) في الأصل: فعادهم، والمثبت من (ت).","vol":"14","page":62},{"text":"يَتَطَهَّرُوْا﴾ (١) بالحمّى من معاصيهم ﴿وَاللَّهُ يُحِبُّ الْمُطَّهِّرينَ﴾ من الذنوب.\n_________\n(١) لم أجده من حديث يزيد بن شجرة.\nلكن جاء بمعناه ما أخرجه أحمد في \"المسند\" ٦/ ٣١٣ (١٤٣٩٣)، وعبد بن حميد في \"المنتخب\" (٣١٤)، وأبو يعلى في \"مسنده\" ٣/ ٤٠٨، وابن حبان في \"صحيحه\" ٧/ ١٩٧، وابن أبي الدنيا في \"المرض والكفارات\" (٢٤٥)، والحاكم في \"المستدرك\" ١/ ٣٤٦، والبيهقي في \"السنن الكبرى\" ٣/ ٣٧٥، وفي \"شعب الإيمان\" ٧/ ١٩٤ كلهم من طريق جرير، عن الأعمش، عن أبي سفيان، عن جابر قال: أتت الحمّى النبي - ﷺ -، فاستأذنت عليه، فقال: من أنت؟ فقالت: أنا أمّ مِلْدَم، قال: \"أنهدي إلى قباء فأتيهم\"، قال: فأتتهم، فحموا أو لقوا منها شدّة، فقالوأ يا رسول الله ما ترى ما لقينا من الحمى، قال: \"إن شئتم دعوت الله فكشفها عنكم، بيان شئثم كانت طهورا\" قالوا: بل تكون طهورا. وهذا لفظ ابن حبان في \"صحيحه\".\nوليس فيه التصريح بسبب النزول.\nقال الحاكم: صحيح على شرط مسلم ولم يخرجاه. ووافقه الذهبي.\nوذكره الهيثمي في \"مجمع الزوائد\" ٢/ ٣٠٥ - ٣٠٦ وقال: رواه أحمد وأبو يعلى في \"مسنده\"، ورجال أحمد رجال الصحيح.\nوله شاهد من حديث سلمان الفارسي عند الطبراني في \"المعجم الكبير\" ٦/ ٢٤٦ (٦١١٣).","vol":"14","page":63},{"text":"<span data-type=\"title\" id=toc-1716>١٠٩ </span>- قوله تعالى: ﴿أَفَمَنْ أَسَّسَ بُنْيَانَهُ﴾\nاختلفت القراءة فيه، فقرأ نافع وأهل الشام (أُسس بنيانُه) بضم الهمزة والنون (١) على غير تسمية الفاعل، وذكره أبو حاتم عن زيد بن ثابت - ﵁ -.\nوقرأ عمارة بن صائد (أسَس) بالمد وفتح السين والنون (٢) في وزن آمن، وكذلك الثانية وهو (أسّس) واحد لأن (أفعل) و(فعّل) يتقاربان في التعدية.\nوقرأ الباقون بفتح الهمزة والنون وتشديد السين الأولى على تسمية الفاعل (٣)، واختاره أبو عبيد وأبو حاتم.\n﴿عَلَى تَقوَى مِنْ اللَّهِ﴾ قرأ عيسى بن عمر (تقوى) مُنَوَّنًا (٤).\n﴿وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَى شَفَا﴾ (٥)، وقال أبو عبيد:\n_________\n(١) \"التيسير\" للداني (ص ١١٩)، \"التبصرة\" لمكي (ص ٥٣٥)، \"العنوان\" لابن خلف (ص ١٠٢).\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٠) بغير نسبة، والمنسوب لعمارة بن عائذ أنَّه يقرأ الأولى على البناء للمفعول، والثانية على البناء للفاعل.\nانظر \"البحر المحيط\" ٥/ ١٠٣، \"الدر المصون\" للسمين الحلبي ٦/ ١٢٣.\n(٣) \"التيسير\" للداني (ص ١١٩)، \"التبصرة\" لمكي (ص ٥٣٥)، \"العنوان\" لابن خلف (ص ١٠٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨١.\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٠)، \"إعراب القراءات الشواذ\" للعكبري ١/ ٦٣٢.\n(٥) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٩، \"صحيح البخاري\" مع\"فتح الباري\" ٨/ ٣١٥.","vol":"14","page":64},{"text":"الشفا الحدّ، وتثنيته شَفَوان (١). ﴿جُرُفٍ﴾ قرأ عاصم برواية أبي بكر، وابن عامر وحمزة (وخلف والكسائي) (٢) (جُرْف) بالتخفيف وقرأ الباقون بالتثقيل (٣)، وهما لغتان، وهي البئر التي لم تطوَ (٤).\nوقال أبو عبيدة: هو الهوّة وما يجرفه السيل من الأودية (٥).\n﴿هَارٍ﴾، أي: هائر (٦)، وهو الساقط الَّذي يتداعى بعضه في أثر بعض كما ينهار الرمل والشيء الرخو.\nيقال: (هائر) ثم يقلب ويؤخر ياؤها فيقال: (هارٍ)، كما يقال:\n_________\n(١) لم أجده في \"غريب الحديث\" لأبي عبيد.\nلكن ذكر هذا المعنى الزجاج في \"معاني القرآن\" ٢/ ٤٧٠ قال: وشفا الشيء حرْفُه وحدُّه، والشفا مقصور يكتب الألف، ويثنى شفوين.\nوهو في \"معاني القرآن\" للنحاس ٣/ ٢٥٥ أيضًا.\n(٢) ما بين القوسين ساقط من الأصل، وأثبته من (ت).\n(٣) انظر: القراءتين في \"السبعة\" (ص ٣١٨)، \"الغاية\" لابن مهران (ص ٢٧٢)، \"الكنز\" لابن الوجيه (ص ١٦٩).\n(٤) لم أجد هذا المعنى فيما بين يدي من مصادر اللغة والغريب.\n(٥) \"مجاز القرآن\" ١/ ٢٦٩ وفيه أيضًا: ما لم يُبْن من الركايا له جول، والركايا: جمع ركيّة وهي البئر، والجول: جانب البئر والقبر من أسفلها إلى أعلاها.\nوعنه البخاري كما في \"فتح الباري\" لابن حجر ٨/ ٣١٥، وابن قتيبة في \"غريب الحديث\" (ص ١٩٢).\n(٦) في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٩: هار: مجازه هائر، والعرب تنزع هذِه الياء من فاعل، قال العجاج: لاثٍ به الأشاء والعُبْريُّ؛ أي لائث، ويقال: كيد خاب؛ أي خائب.\nوانظر \"صحيح البخاري مع الفتح\" ٨/ ٣١٥، \"غريب الحديث\" لابن قتيبة (ص ١٩٢)، \"غريب السجستاني\" (ص ٤٧٤).","vol":"14","page":65},{"text":"(شاكِ (١) السلاح) و(شائك السلاح)، و(عاقٍ) و(عائق)، قال الشاعر:\nوَلَم يَعُقْني عَن هَواهَا عَاق\nوقيل: هو من (هار يَهار) إذا انهدم (٢)، مثل (خاف يخاف)، وهذا مَثَلٌ لضعف نياتهم (٣) وقلة بصيرتهم في عملهم.\n﴿فَانهَارَ﴾ فانتثر (٤)، يقال: هار وانهار وتهوّر، بمعنى واحد إذا سقط وانهدم، ومنه قيل: (تهوّر الليل) إذا ذهب أكثره، وفي مصحف أبيّ - ﵁ - (فانهارت) (٥) ﴿بِهِ﴾ قواعده ﴿فِي نَارِ جَهَنَّمَ وَاللَّهُ لَا يَهْدِى الْقَوْمَ الْظَّالِمِينَ﴾ قال قتادة: والله ما تناهى أن وقع في النار، وذُكر لنا أنَّه حُفِر بقعة منها فرُئي الدخان يخرج منه (٦) (٧).\nوقال جابر بن عبد الله - ﵄ -: \"رأيت الدخان يخرج من مسجد\n_________\n(١) كذا في جميع النسخ، وقال محمود شاكر في تحقيقه و\"جامع البيان\" للطبري ١٤/ ٤٩٢ إن الصواب شاكي، بالياء في آخره.\n(٢) حكاه الطبري في \"جامع البيان\" ١١/ ٣٢ ولم ينسبه.\n(٣) في (ت): بنيانهم، وهو تصحيف.\n(٤) \"جامع البيان\" للطبري ١١/ ٣٢.\n(٥) \"البحر المحيط\" لأبي حيان ٥/ ١٠٤ وفيه: وفي مصحف أبيّ فانهارت به قواعده في نار جهنم.\n(٦) في (ت): منها.\n(٧) عزاه السيوطي في \"الدر المنثور\" ٣/ ٤٩٩ لابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٣٢ من طريق يزيد، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٨٤ من طريق أبي الجماهر، كلاهما عن سعيد، عن قتادة .. به.","vol":"14","page":66},{"text":"الضرار\" (١).\nوقال خلف بن ياسين الكوفي (٢): حججت مع أبي (٣) في زمان بني أمية، فرأيت بالمدينة مسجدًا بقبلتين (٤)، يعني مسجد رسول الله - ﷺ - بقباء (٥) وفيه قبلة بيت المقدس، فلما كان زمان أبي جعفر، قالوا: يدخل الجاهل فلا يعرف القبلة! فهذا البناء الَّذي ترون، جرى على يدي عبد الصمد بن علي، ورأيت مسجد المنافقين الَّذي ذكره الله تعالى في القرآن، وفيه جحر يخرج منه الدخان، وهو اليوم مزبلة (٦).\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٤٩٩ وعزاه لمسدد في \"مسنده\" وابن جرير وابن المنذر وابن أبي حاتم والحاكم وصححه ابن مردويه.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٣٢ - ٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٨٤، والحاكم في \"المستدرك\" ٤/ ٥٩٦ من طريق عبد العزيز المختار، عن عبد الله الداناج، عن طلق بن حبيب، عن جابر .. به.\nقال الحاكم: هذا إسناد صحيح، وقد حدثني جماعة من أصحابنا الغرباء أنهم عرفوا هذا المسجد، وشاهدوا هذا الدخان. ووافقه الذهبي.\n(٢) هو خلف بن ياسين بن معاذ الزيات، ليس بالمشهور، وجلّ رواياته عن مجهولين.\n\"الكامل\" لابن عدي ٣/ ٦٥، \"لسان الميزان\" للذهبي ٢/ ٤٠٥.\n(٣) هو ياسين بن معاذ الزيات، من كبار فقهاء الكوفة، منكر الحديث.\n(٤) في (ت): مسجد القبلتين.\n(٥) بقباء: ليست عند الطبري.\n(٦) أسنده الطبري في \"جامع البيان\" ١١/ ٣٣ من طريق سلام بن سالم الخزاعي، عن خلف بن ياسين .. به.","vol":"14","page":67},{"text":"<span data-type=\"title\" id=toc-1717>١١٠ </span>- قوله تعالى: ﴿لَا يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْا رِيبَةً﴾\nشكًّا ونفاقًا ﴿فِي قُلُوبِهِم﴾ يحسبون أنهم في بنيانهم محسنين، كما حُبِّب العجل إلى قوم موسى -﵇-، قاله ابن عباس وابن زيد (١).\nوقال الكلبي: حسرة وندامة؛ لأنهم ندموا على بنائه (٢).\nوقال السدي وحبيب (٣) والمبرد: لا يزال هدم بنيانهم الَّذي بنوا ﴿رِيبَة﴾، أي حزازةً (٤) وغيظًا في قلوبهم (٥).\n_________\n(١) انظر \"جامع البيان\" للطبري ١١/ ٣٣ - ٣٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٨٨٤، وذكره البغوي في \"معالم التنزيل\" ٤/ ٩٧، وابن الجوزي في \"زاد المسير\" ٣/ ٥٠٣.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٤/ ٩٧ والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٦٦، وعزاه ابن الجوزي في \"زاد المسير\" ٣/ ٥٥٣ لابن السائب ومقاتل. وهو في \"تفسير مقاتل\" ٢/ ١٩٨.\n(٣) حبيب بن أبي ثابت قيس، ويقال: هند، بن دينار الأسدي مولاهم، أبو يحيى الكوفي، ثقة.\n(٤) في (ت): حرارة.\n(٥) أثر السدي وحبيب بن أبي ثابت أسندهما الطبري في \"جامع البيان\" ١١/ ٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٨٥.\nوعزاه ابن الجوزي في \"زاد المسير\" ٣/ ٥٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٦٦ لهما وللمبرّد.\nقال ابن عطية في \"المحرر الوجيز\" ٣/ ٨٦ وعنه أبو حيان في \"البحر المحيط\" ٥/ ١٠٤: والريبة: الشكّ، وقد يُسمّى ريبة فساد المعتقد واضطرابه، والإعراض في الشيء والتخبيط فيه، والحزازة من أجله، وإن لم يكن شكًّا، فقد يرتاب من لا يشك، ولكنها في معتاد اللغة تجري مع الشك .. إلى أن قال: وجملة هذا أن الريبة في الآية تعمّ معاني كثيرة، يأخذ كل منافق منها بحسب قدره من النفاق.","vol":"14","page":68},{"text":"﴿إِلَّا أَنْ تَقَطَّعَ﴾ تتصدع ﴿قُلُوبِهِمْ﴾ فيموتوا، كقوله - ﷿ -: ﴿لَقَطَعْنَا مِنْهُ الْوَتِينَ﴾ (١) لأن الحياة تنقطع بانقطاع النياط (٢).\nوقرأ الحسن ويعقوب وأبو حاتم: (إلى أنْ) خفيفة اللام (٣) على الغاية، يدل عليه تفسير الضحاك وقتادة؛ لا يزالون في شك منه إلى أن يموتوا فيستيقنوا ويتبينوا (٤).\nواختلف القراء في قوله: ﴿تَقَطَّعَ قُلُوبُهُمْ﴾.\nفقرأ أبو جعفر وشيبة وابن عامر وحمزة والمفضل وحفص: ﴿تَقَطَّعَ﴾ بفتح التاء والطاء مشدّدًا (٥)، بمعنى: تتقطع ثم حذفت إحدى التائين.\nوقرأ ابن كثير ومجاهد ونافع وعاصم (٦) وأبو عمرو والكسائي: (تُقَطَّع) بضم التاء وتشديد الطاء (٧) على غير تسمية الفاعل، وهو\n_________\n(١) الحاقة: ٤٦.\n(٢) هذا قول عامة المفسرين، وحكى الزجاج في \"معاني القرآن\" ٢/ ٤٧١ قولًا آخر عن بعضهم: إلَّا أن يتوبا توبة تتقطع بها قلوبهم ندمًا وأسفًا على تفريطهم.\nوعزاه أبو حيان في \"البحر المحيط\" ٥/ ١٠٥ لسفيان.\n(٣) \"المبسوط في القراءات العشر\" لابن مهران (ص ١٩٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٩٩.\n(٤) \"معالم التنزيل\" للبغوي ٤/ ٩٧.\n(٥) \"الكامل في القراءات الخمسين\" للهذلي (ل ٢٠٠/ أ)، و\"إرشاد المبتدي\" (ص ٣٥٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٩٩.\n(٦) في رواية شعبة عنه.\n(٧) انظر المصادر السابقة.","vol":"14","page":69},{"text":"اختيار أبي حاتم وأبي عبيد. وقرأ يعقوب: (تُقْطَع) بضم التاء خفيفة (١) من القطع.\nوروى عن ابن كثير: (تَقْطَع) بفتح التاء خفيفة، و(قلوبَهم) نصبًا (٢)، أي: تفعل أنت ذلك بهم.\nوقرأ ابن مسعود والأعمش (ولو قُطّعَت قُلُوبُهم) (٣) ﴿وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-1718>١١١ </span>- قوله تعالى: ﴿إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ﴾\nقال محمد بن كعب القرظي: لما بايعت الأنصار رسول الله - ﷺ - ليلة العقبة بمكة وهم سبعون نفسًا، قال عبد الله بن رواحة - ﵁ -: يا رسول الله؛ أشترط لربك ولنفسك ما شئت، فقال: \"اشترط لربي أَن تعبدوه ولا تشركوا به شيئًا، واشترط لنفسي أن تمنعوني مما تمنعون منه أنفسكم وأموالكم\" قالوا: فإذا فعلنا ذلك؛ فماذا لنا؟ قال: الجنّة قالوا: ربح البيع لا نقيل ولا نستقيل، فنزلت: ﴿إِنَّ اللَّهَ اشْتَرَى﴾ (٤)\n_________\n(١) \"المبسوط في القراءات\" لابن مهران (ص ١٩٧)، \"الغاية\" لابن مهران (ص ٢٧٢).\nوهي رواية روح عنه.\n(٢) عزاها في \"الدر المصون\" للسمين الحلبي ٦/ ١٢٧ إلى أبيّ.\n(٣) انظر \"جامع البيان\" للطبري ١١/ ٣٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٨٨٦، \"المصاحف\" لابن أبي داود (ص ٦٢).\n(٤) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٠١ وعزاه لابن جرير فقط. =","vol":"14","page":70},{"text":"يعني (١) ابتاع (٢) ﴿مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ﴾ وقرأ الأعمش: (بالجنّة) وهي قراءة عمر بن الخطاب - ﵁ - (٣) ﴿يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ﴾ قرأ النخعي، والأعمش، وحمزة، والكسائي، وخلف، بتقديم المفعول على الفاعل، على معنى: فيقتل بعضهم، ويقتل الباقون.\nوقرأ الآخرون بتقديم الفاعل على المفعول (٤) ﴿وَعْدًا﴾ نصب على المصدر ﴿عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ﴾ بوعده ﴿مِنَ اللَّهِ﴾. ثم هنّاهُم، فقال -﷿ -: ﴿فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ\n_________\n= وقد أخرجه ابن جرير في \"جامع البيان\" ١١/ ٣٥ - ٣٦ من طريق عبد العزيز بن أبان، عن أبي معشر، عن محمد بن كعب .. به.\nوفي إسناده عبد العزيز بن أبان متروك، والخبر مرسل.\nوذكره الواحدي في \"أسباب النزول\" (ص ٢٦٦)، والبغوي في \"معالم التنزيل\" ٤/ ٩٨، وابن الجوزي في \"زاد المسير\" ٣/ ٥٠٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٦٧، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٩١.\n(١) من (ت).\n(٢) انظر \"جامع البيان\" للطبري ١١/ ٣٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٤٥٣).\n(٣) \"شواذ القراءة\" للكرماني (ل ١٠٤/ أ)، \"البحر المحيط\" لأبي حيان ٥/ ١٠٦، \"الدر المصون\" للسمين الحلبي ٦/ ١٢٧.\n(٤) انظر القراءتين في \"السبعة\" لابن مجاهد (ص ٣١٩)، \"التذكرة\" لابن غلبون ٢/ ٣٦١، \"المبسوط في القراءات العشر\" لابن مهران (ص ١٩٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٦، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٩٩.","vol":"14","page":71},{"text":"بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ﴾ قال قتادة: ثامنهم والله (١) فأغلى لهم (٢).\nقال الحسن: اسمعوا إلى بيعة ربيحة بايع الله تعالى بها كلَّ مؤمن، والله ما على الأرض مؤمن إلَّا قد دخل في هذِه البيعة (٣).\nقال (٤): ومرّ أعرابي بالنبي -ﷺ- وهو يقرأ هذِه الآية فقال: كلام من هذا؛ قال: \"كلام الله\"، قال: بيعٌ والله مربح لا نُقيله ولا نستقيله، فخرج إلى الغزو فاستشهد (٥).\n_________\n(١) في (ت)، \"جامع البيان\": ثامنهم الله.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٠٢ وعزاه لعبد بن حميد وابن جرير وابن المنذر.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٣٥ من طريق ابن المبارك، عن محمد بن يسار، عن قتادة .. به.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٩٨، وابن الجوزي في \"زاد المسير\" ٣/ ٥٠٤، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٩١.\nوأخرج مثله الطبري في \"جامع البيان\" ١١/ ٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٨٧ عن الحسن.\n(٣) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٠١ وعزاه لابن أبي حاتم وأبي الشيخ.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٨٦ من طريق أبي سلمة، عن مبارك بن فضالة، عن الحسن .. به.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٩٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٦٩.\n(٤) أي: الحسن ﵀.\n(٥) لم أجد من أسنده.\nوذكره الزمخشري في \"الكشاف\" ٢/ ١٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٦٨. =","vol":"14","page":72},{"text":"[١٤٦٢] أنشدنا أبو القاسم الحبيبي (١)، قال: أنشدنا أبو الحسن العقيلي (٢)، (قال: أنشدنا بشر بن موسى الأسدي) (٣) قال: أنشدنا الأصمعي (٤) لجعفر الصادق (٥) - ﵁ - (٦):\nأُثَامِنُ بالنّفس النّفيسةِ رَبَّها ... فَليسَ لَهَا في الخَلق كُلِّهمِ ثَمَنْ\nبها نشتري الجنّات إنْ أَنَا بعْتُها ... بشيء سِوَاهَا إنَّ ذلكمُ غَبَنْ\nإذا (٧) ذهَبت نَفسي بدُنيَا أَصَبتُها ... فَقَد ذَهَب الدنيا (٨) وقد ذهب الثمنْ\n_________\n= قال ابن حجر في \"الكافي الشاف\" (ص ٨١): ذكره الثعلبي هكذا بلا سند عن البصري، لكن سنده إلى الحسن البصري أول كتابه.\n(١) قيل: كذبه الحاكم.\n(٢) عيسى بن زيد، كذاب.\n(٣) من (ت). وهو ثقة.\n(٤) صدوق.\n(٥) صدوق فقيه إمام.\n(٦) [١٤٦٢] الحكم على الإسناد:\nبشر كذاب، وأبو القاسم تكلم فيه الحاكم.\nالتخريج:\nالأبيات ذكرها القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٦٨.\n(٧) عند القرطبي: لئن.\n(٨) عند القرطبي: لقد ذهبت نفسي.","vol":"14","page":73},{"text":"وكان الصادق يقول: أيا مَنْ ليست له هِمّة، إنه ليس لأبدانكم ثمن إلا الجنّة، فلا تبيعوها إلَّا بِها (١).\n[١٤٦٣] وأنشدنا أبو القاسم الحبيبي (٢)، قال: أنشدنا القاضي أبو الربيع محمد بن علي (٣)، قال: أنشدنا أبو علي الحسن ابن علي بن عاصم الكوفي (٤):\nمن يشتري قُبّة في العَدن عَاليةً ... في ظِلِّ طُوبَى رَفيعَات مَبَانيها\nدلّالُها المصطفى والله بائِعُها ... ممن أراد وجبريلٌ مُنَاديها (٥)\n_________\n(١) حكاه النيسابوري في \"غرائب القرآن\" ١١/ ٢٥، والألوسي في \"روح المعاني\" ٦/ ٢٩.\n(٢) قيل: كذبه الحاكم.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) [١٤٦٣] الحكم على الإسناد:\nشيخ الثعلبي تكلم فيه الحاكم، وأبو الربيع وأبو علي لم أجدهما.\nالتخريج:\nلم أجده.","vol":"14","page":74},{"text":"<span data-type=\"title\" id=toc-1719>١١٢ </span>- ثم وصفهم فقال ﴿التَّائِبُونَ﴾\nأي: هم التائبون، وقرأ ابن مسعود - ﵁ - (التائبين) بالنصب إلى آخرها (١).\nقال المفسرون: تابوا من الشرك وبرئوا من النفاق (٢).\n﴿الْعَابِدُونَ﴾ المطيعون الذين أخلصوا لله سبحانه العبادة (٣).\nوقال الحسن وقتادة: هم قوم أخذوا من أبدانهم في ليلهم ونهارهم فعبدوا الله تعالى على أحايينهم كلها في السراء والضراء (٤).\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٠)، \"البحر المحيط\" ٥/ ١٠٦.\n(٢) أسند الطبري في \"جامع البيان\" ١١/ ٣٦ هذا القول عن الحسن البصري وقتادة.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٩٩، وابن الجوزي في \"زاد المسير\" ٣/ ٥٠٥.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ٩٩، وابن الجوزي في \"زاد المسير\" ٣/ ٥٠٥ وعزاه لأبي صالح عن ابن عباس.\n(٤) أثر الحسن ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٠٣ وعزاه لابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٨٨ من طريق حكام، عن ثعلبة بن سهيل قال: قال الحسن في قوله تعالى: (الْعَابِدُونَ) قال: عبدوا الله على أحايينهم كلها في السراء والضراء. وهذا لفظ الطبري.\nوأثر قتادة أورده السيوطي في الدر في الموضع السابق، وعزاه لابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٨٨ من طريق يزيد، عن سعيد، عن قتادة قال: (الْعَابِدُون) قوم أخذوا من أبدانهم في ليلهم ونهارهم.\nفجمع المؤلف هنا القولين، وساقهما مساق الخبر الواحد.","vol":"14","page":75},{"text":"﴿الْحَامِدُونَ﴾ الله على كل حال، وفي كل نعمة.\n﴿السَّائِحُونَ﴾ الصائمون.\n[١٤٦٤] أخبرنا أبو محمد إسحاق بن إبراهيم بن أحمد بن علي المطّوعي (١) بقراءتي عليه، قال: نا أبو عبد الله محمد بن عبد الله بن أحمد الصفَّار (٢)، نا عبد الله بن محمد بن النعمان (٣)، نا زيد بن عوف (٤)، نا أبو عوانة (٥)، عن الأعمش، عن أبي صالح، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"السائحون: الصائمون\" (٦).\n_________\n(١) لم أجد فيه جرحًا أو تعديلًا.\n(٢) الشيخ الإمام المحدّث القدوة الزاهد.\n(٣) ثقة، مأمون.\n(٤) هو زيد بن عوف أبو ربيعة، ولقبه فهد، متروك.\n(٥) وضاح اليشكري، ثقة ثبت.\n(٦) [١٤٦٤] الحكم على الإسناد:\nإسناده منكر لما تقدم من حال زيد بن عوف.\nالتخريج:\nوقد أخرجه الدارقطني في \"العلل\" ٨/ ٢٠٧ من طريق عبد الله بن محمد بن النعمان، عن أبي ربيعة زيد بن عوف .. به.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ٣٧، والعقيلي في \"الضعفاء\" ١/ ٣١٧، وابن عدي في \"الكامل\" ٢/ ٢٢٠ من طريق حكيم بن خذام (تصحفت في مطبوعة الطبري إلى حزام)، عن الأعمش، عن أبي صالح .. به مرفوعًا.\nقال ابن عدي: ولا أعلم رفع هذا الحديث عن الأعمش غير حكيم بن خذام.\nقلت: يستدرك عليه بما تقدم من متابعة أبي عوانة له.\nوحكيم بن خذام هو أبو سمير الأزدي الكوفي، قال البخاري: منكر الحديث يرى =","vol":"14","page":76},{"text":"وروى شيبان بن عبد الرحمن (١)، عن أشعث (٢) قال: سألت سعيد ابن جبير (٣) ﵀ عن السائحين فقال: هم الصائمون، ألم ترّ أن الله -﷿- إذا ذكر الصائمين لم يذكر السائحين، وإذا ذكر السائحين لم يذكر الصائمين (٤).\n_________\n= القدر، وقال أبو حاتم: متروك الحديث، وضعفه النسائي والساجي وغيرهم.\nانظر \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٥٣، \"الكامل\" لابن عدي ٢/ ٢٢٠، \"لسان الميزان\" لابن حجر ٢/ ٣٤٢.\nلكن ورد هذا المعنى عن أبي هريرة موقوفًا عليه:\nكما أخرجه الطبري في \"جامع البيان\" ١١/ ٣٧ من طريق ابن مهدي، عن إسرائيل، عن الأعمش .. به موقوفًا على أبي هريرة.\nقال الدارقطني في \"العلل\" ٨/ ٢٠٧: والصحيح عن الأعمش: موقوف عن أبي هريرة.\nوصحح ابن كثير أيضًا في \"تفسير القرآن العظيم\" ٧/ ٢٩٣ رواية الوقف.\nوقال الشوكاني في \"فتح القدير\" ٢/ ٥١٢: وقد روي عن أبي هريرة موقوفًا، وهو أصح من المرفوع.\n(١) التميمي، مولاهم النحوي، ثقة، صاحب كتاب.\n(٢) ابن أبي الشعثاء المحاربي الكوفي، ثقة.\n(٣) ثقة، ثبت، فقيه.\n(٤) الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١١/ ٣٧ من طريق إسرائيل، عن أشعث، عن سعيد بن جبير قال: (السائحون: الصائمون).\nوقوله: (ألم تر أن الله -﷿- .. الخ) لم أجده من قول سعيد بن جبير ولا من قول غيره فيما بين يدي من المصادر، فلعلها من أقوال المصنف.","vol":"14","page":77},{"text":"قال سفيان بن عيينة: إنما قيل للصائم سائح؛ لأنه تارك اللذات كلها من المطعم والمشرب والنِّكَاح (١).\nوقال الشاعر في الصوم (٢):\nتراه يصلي ليله ونهاره ... يظل كثير الذكر لله سائحا\nوقال الحسن: السائحون الذين صاموا عن الحلال، وأمسكوا عن الحرام، وها هنا والله أقوام رأيناهم يصومون عن الحلال، ولا يمسكون عن الحرام، والله ساخطٌ عليهم (٣).\nوقال عطاء: السائحون الغزاة والمجاهدون (٤).\n_________\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٥٤ لابن المنذر وحده.\nوقد أخرجه ابن جرير في \"جامع البيان\" ١١/ ٣٨ - ٣٩ من طريق إسحاق، عن عبد الله بن الزبير، عن ابن عيينة .. به.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٦٩.\n(٢) لم أهتد إلى قائله. وقد ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٧٠ وفيه: (برًّا) بدل (تراه)، والشوكاني في \"فتح القدير\" ٢/ ٥١١.\n(٣) لم أجده.\n(٤) لم أجد من أسنده.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ٩٩، وابن الجوزي في \"زاد المسير\" ٣/ ٥٠٦، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٧٠.\nوأسند الطبري في \"جامع البيان\" ١١/ ٣٨ من طريق ابن نمير ويعلى وأبي أسامة، عن عبد الملك، عن عطاء قال: (السائحون: الصائمون).\nوقد جاء هذا المعنى مرفوعًا؛ فأخرجه أبو داود في الجهاد، باب النهي عن =","vol":"14","page":78},{"text":"[١٤٦٥] وأخبرنا أبو سعيد محمد بن عبد الله بن حمدون (١) بقرءاتي عليه، أنا أبو نعيم عبد الملك بن محمد بن عديّ (٢)، نا أبو زرعة (٣)، ثنا عبد الله بن عمر القرشي (٤)،\n_________\n= السياحة (٢٤٨٦)، والطبراني في \"المعجم الكبير\" ٨/ ١٨٣ (٧٧٦٠)، وفي \"مسند الشاميين\" ٢/ ٣٧٢، والحاكم في \"المستدرك\" ٢/ ٧٣ ومن طريقه البيهقي في \"السنن الكبرى\" ٩/ ١٦١ وفي \"شعب الإيمان\" ٤/ ١٤ كلهم من طريق الهيثم ابن حميد، عن العلاء بن الحارث، عن القاسم بن عبد الرحمن، عن أبي أمامة، أن رجلًا قال: يا رسول الله؛ ائذن لي في السياحة، قال النبي - ﷺ -: \"إن سياحة أمتي الجهاد في سبيل الله\".\nقال الحاكم: صحيح الإسناد، ولم يخرجاه. ووافقه الذهبي.\nوأخرجه الطبراني أيضًا في \"المعجم الكبير\" ٨/ ١٦٨ (٧٧٥٨) من طريق عفير بن معدان، عن سليم بن عامر، عن أبي أمامة قال: قال رسول الله - ﷺ -. \"إن لكل أمة سياحة، وإن سياحة أمتي الجهاد في سبيل الله .... \".\nوأخرج البغوي في \"شرح السنة\" ٢/ ٣٧٠ من طريق رشدين بن سعد، عن ابن أُنْعُم، عن سعد بن مسعود، أن عثمان بن مظعون أتى النبي - ﷺ - فقال: .. يا رسول الله؛ ائذن لنا في السياحة، فقال: \"إن سياحة أمتي الجهاد في سبيل الله ... \" الحديث.\nوالحديث ضعيف لضعف رِشدين بن سعد كما في \"تقريب التهذيب\" لابن حجر (١٩٥٣)، وابن أنعُم الأفريقي\"تقريب التهذيب\" لابن حجر (٣٨٨٧)، ولولا ضعفه لجزمنا بأن عثمان بن مظعون هو المبهم في حديث أبي أمامة.\n(١) العالم، الزاهد، الصالح.\n(٢) ثقة، حافظ.\n(٣) هو عبيد الله بن عبد الكريم بن يزيد بن فروخ، أبو رزعة الرازي، إمام حافظ ثقة مشهور.\n(٤) صدوق فيه تشيع.","vol":"14","page":79},{"text":"نا الوليد (١) بن بكير (٢)، عن عمر بن نافع (٣) قال: سمعت عكرمة (٤) وسئل عن قول الله تعالى ﴿السَّائِحُونَ﴾ قال: هم طلبة العلم (٥).\n﴿الرَّاكِعُونَ السَّاجِدُونَ﴾ يعني المصلين ﴿الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ﴾ قال بسام بن عبد الله: المعروف السنة، والمنكر البدعة.\n﴿وَالْحَافِظُونَ لِحُدُودِ اللَّهِ﴾ قال ابن عباس - ﵄ -: القائمون على طاعة الله تعالى (٦).\n_________\n(١) في الأصل: أبو الوليد، وهو تحريف، والمثبت من (ت).\n(٢) لين الحديث.\n(٣) الثقفي الكوفي المكي، ضعيف.\n(٤) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٥) الحكم على الإسناد:\nإسناده ضعيف لحال الوليد بن بكير وعمر بن نافع.\nالتخريج:\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٠٤ لابن أبي حاتم وأبي الشيخ.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٩٠، وأبو نعيم في \"الحلية\" ٣/ ٣٣٥ من طريق الوليد بن بكير، عن عمر بن نافع .. به.\nوذكره الماوردي في \"النكت والعيون\" ٢/ ٤٥٧، والبغوي في \"معالم التنزيل\" ٤/ ٩٩، وابن الجوزي في \"زاد المسير\" ٣/ ٥٠٦.\n(٦) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٥٥ لابن جرير وابن المنذر وابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٣٩ - ٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٩٢ من طريق معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس .. بنحوه. وتمامه: وهو شرط اشترطه على أهل الجهاد، إذا وفّوا لله بشرطه وفّى لهم بشرطهم.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١١/ ٤٠ من طريق عطية العوفي، عن ابن عباس .. به.","vol":"14","page":80},{"text":"وقال الحسن ﵀: أهل الوفاء ببيعة الله (١).\n﴿وَبَشِّرِ الْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1720>١١٣ </span>- قوله تعالى: ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ (١١٣)﴾\n\nواختلف العلماء في سبب نزول هذِه الآية:\nفروى الزهري، عن سعيد بن المسيب، عن أبيه قال: لمَّا حضرت أبا طالب الوفاة دخل عليه النبي - ﷺ -، وعنده أبو جهل وعبد الله بن أبي أُميّة، فقال له رسول الله - ﷺ -: \"أيْ عمّ، إنك أعظم الناس عليّ حقًّا، وأحسنهم عندي يدًا، ولأنت أعظم على حقًّا من والدي، فقل كلمة تجب لك بها شفاعتي يوم القيامة، قل: (لا إله إلَّا الله) أحاجّ لك بها عند الله\"، فقال أبو جهل وعبد الله بن أبي أميّة: يا أبا طالب؛ أترغب عن مِلّة عبد المطلب، فلم يزالا يُكَلِّمَانِه حتَّى قال آخر شيء تكلّم به: أنا على ملة عبد المطلب، فقال النبي - ﷺ -: \"لأستغفرن لك ما لم أُنْهُ\" فنزلت ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾ الآية. ونزلت (٢) الآية (٣).\n_________\n(١) كذا ذكره البغوي أيضًا في \"معالم التنزيل\" ٤/ ٩٩، ولم أجد من أسنده.\nوالذي في \"جامع البيان\" للطبري ١١/ ٤٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٨٩٢ عن الحسن نحو قول ابن عباس المتقدم.\n(٢) القصص: ٥٦.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٨٨ ومن طريقه أحمد في \"المسند\" =","vol":"14","page":81},{"text":"وقال الحسين بن الفضل: وهذا بعيد؛ لأن السورة من آخر ما نزل من القرآن، ومات أبو طالب في عنفوان الإسلام والنبي - ﷺ - بمكة.\nوقال عمرو بن دينار: قال النبي - ﷺ -: \"استغفر إبراهيم -﵇- لأبيه وهو مشرك، فلا أزال أستغفر لأبي طالب حتَّى ينهاني عنه ربي\"، فقال أصحابه: ونحن والله لنستغفرن لآبائنا كما استغفر النبي - ﷺ - لعمِّه، فأنزل الله -﷿- هذِه الآية (١).\n_________\n= ٥/ ٤٣٣ (٢٣٦٧٤).\nوأخرجه البخاري في الجنائز، باب إذا قال المشرك عند الموت: لا إله إلَّا الله (١٣٦٥)، وفي مناقب الأنصار، باب قصة أبي طالب (٣٨٨٤)، وفي التفسير، باب ما كان للنبي والذين آمنوا (٤٦٧٥)، ومسلم في الإيمان، باب صحة إسلام من حضره الموت ما لم يشرع في النزع (٢٤)، والنسائي في \"السنن الكبرى\" في الجنائز باب النهي عن الاستغفار للمشركين (٢١٦٢)، والطبري في \"جامع البيان\" ١١/ ٤١، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٢٦٢، والبيهقي في \"الأسماء والصفات\" ١/ ٢٣٧ والواحدي في \"أسباب النزول\" (ص ٢٦٦ - ٢٦٧)، والبغوي في \"معالم التنزيل\" ٤/ ١٥٠ كلهم من طرق عن الزهري .. بنحوه.\nوقوله في الحديث: \"أيْ عمّ؛ إنك أعظم الناس عليّ حقًّا، وأحسنهم عندي يدًا، ولأنت أعظم عليّ حقًّا من والدي، فقل كلمة تجب لك بها شفاعتي يوم القيامة\" ليست في شيء من الطرق المتقدمة، إنما أخرجها الطبري في \"جامع البيان\" ١١/ ٤٢ من طريق سفيان بن عيينة، عن الزهري، عن سعيد بن المسيب به مرسلًا.\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٥٥ لابن جرير وحده.\nوهو في \"جامع البيان\" ١١/ ٤١ - ٤٢ من طريق أبي حذيفة، عن شبل، عن عمرو ابن دينار .. به، وإسناده ضعيف لإرساله وضعف أبي حذيفة.","vol":"14","page":82},{"text":"وروى جعفر بن عون، عن موسى بن عبيدة، عن محمد بن كعب قال: بلغني أنَّه لما اشتكى أبو طالب شكواه (التي قبض فيها) (١)، قالت له قريش: يا أبا طالب؛ أرسل إلى ابن أخيك فيرسل إليك من هذِه الجنّة التي يزعم؛ تكون لك شفاء! فخرج الرسول حتَّى وجد رسول الله - ﷺ -، وأبو بكر - ﵁ - معه جالس، فقال: يا محمد؛ إن عمَّك يقول لك: يا ابن أخي إني كبير ضعيف سقيم؛ فأرسل إليَّ من جنتك هذِه التي تذكر، من طعامها وشرابها شيئًا يكون لي فيه شفاء، فقال أبو بكر - ﵁ -: إن الله حرمها على الكافرين، قال: فرجع إليهم الرسول، وقال: بلَّغْتُ محمدًا الذي أرسلتموني به، فلم يُحِرْ إليّ شيئًا، فقال أبو بكر: إن الله حرمها على الكافرين، قال: فسكت، فحملوا أنفسهم عليه حتَّى أرسل رسولًا من عنده، فوجده الرسول في مجلسه، فقال له مثل ذلك، فقال له (٢) رسول الله - ﷺ -: \"إن الله حرمها على الكافرين، طعامها وشرابها\"، ثم قام في أثره حتَّى دخل معه البيت (٣)، فوجده مملوءًا رجالًا، فقال: خلّوا بيني وبين عمي، فقالوا: ما نحن بفاعلين؛ وما أنت أحقُّ به منّا، إن كانت لك قرابة فإن لنا قرابةً مثل قرابتك، فجلس إليه فقال: \"يا\n_________\n(١) في الأصل: الَّذي قبض فيه، والمثبت من (ت).\n(٢) من (ت).\n(٣) في \"أسباب النزول للواحدي\" (ص ٢٦٧): ثم قام في أثر الرسول حتَّى دخل معه بيت أبي طالب ..","vol":"14","page":83},{"text":"عمّ، جزيت عني خيرًا، كفلتني صغيرًا، وحضنتني (١) كبيرًا، فجزيت عني خيرًا، يا عمَّاه، أَعِنِّي على نفسك بكلمةٍ أشفعُ لك بها عند الله يوم القيامة\" قال: وما هي يا ابن أخي؟ قال: \"قل: لا إله إلَّا الله وحده لا شريك له\" قال: إنك لي لناصح، والله لولا أن تُعَيَّرَ بها بعدي يقال: جَزعَ عَمُّك عند الموت؛ لأقررت بها عينك، قال: فصاح القوم: يا أبا طالب أنت رأس الحنيفية مِلّة الأشياخ، فقال: على ملة الأشياخ، لا تَحدّثُ نساء قريش أني جزعت عند الموت، فقال رسول الله - ﷺ -: \"لا أزال أستغفر لك ربي حتَّى يردّني\"، فاستغفر له بعدما مات، فقال المسلمون: ما يمنعنا أن نستغفر لآبائنا ولذوي قرابتنا وقد استغفر إبراهيم -﵇- لأبيه، وهذا محمد - ﷺ - يستغفر لعَمِّه فاستغفر المسلمون للمشركين، فنزلت هذِه الآية (٢).\n_________\n(١) عند الواحدي: وحطتني.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٠٥ لابن أبي حاتم وأبي الشيخ.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٩٤ من طريق العنقزي، عن موسى بن عبيدة، عن محمد بن كعب .. به مختصرًا.\nوأسنده الواحدي في \"أسباب النزول\" (ص ٢٦٧ - ٢٦٨) من طريق جعفر بن عون، عن موسى بن عبيدة .. عنه بتمامه.\nوذكر القدر المختصر منه ابن الجوزي في \"زاد المسير\" ٣/ ٥٠٧ ثم حكى عن أبي الحسين المنادي أنَّه قال: هذا لا يصحّ، إنما قال النبي - ﷺ - لعمّه \"لأستغفرن لك ما لم أنَّه عنك\" قبل أن يموت، وهو في السياق، فأما أن يكون استغفر له بعد الموت فلا، فانقلب ذلك على الرواة، وبقي على انقلابه.\nوأخرج ابن أبي شيبة في \"مصنفه\" ١٢/ ١٧ (٣٥١٨٣) طرفًا منه فقال: حدثنا أبو =","vol":"14","page":84},{"text":"والدليل على أن أبا طالب مات كافرًا:\n[١٤٦٦] ما أخبرنا عبد الله بن حامد (١)، قال: أنا المزني (٢)، قال: نا أحمد بن نجدة (٣)، نا سعيد بن منصور (٤)، حدثنا أبو الأحوص (٥)، نا أبو إسحاق (٦)، قال: قال علي - ﵁ -: لما مات أبو طالب أتيت رسول الله - ﷺ - فقلت: يا رسول الله، إن عمّك الضالّ قد مات، فقال لي: \"اذهب فادفنه ولا تحدثنّ شيئًا (٧) حتَّى تأتيني\"، فانطلقت فواريته، ثم رجعت إلى النبي - ﷺ - وعليّ أثر التراب، فدعا لي بدعوات ما يسُرُّني أن لي بها ما على الأرض من شيء (٨).\n_________\n= معاوية، عن الأعمش، عن أبي صالح قال: لما مرض أبو طالب قالوا: أرسل إلى ابن أخيك هذا فيأتيك بعنقود من جنته لعله يشفيك به، قال: فجاء الرسول وأبو بكر عند النبي - ﷺ - جالس فقال أبو بكر: إن الله حرمها على الكافرين.\nوهو مرسل.\n(١) لم يذكر بجرح أو تعديل.\n(٢) شيخ، جليل، قدوة، حافظ.\n(٣) من الثقات.\n(٤) ثقة، مصنف.\n(٥) هو سلام بن سليم الحنفي، ثقة، متقن، صاحب حديث.\n(٦) هو عمرو بن عبد الله السبيعي، ثقة مكثر عابد، اختلط بأخرة.\n(٧) في (ت): ولا أحدًا\n(٨) [١٤٦٦] الحكم على الإسناد:\nإسناده ضعيف للانقطاع بين أبي إسحاق وعلي - ﵁ -. =","vol":"14","page":85},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nأخرجه سعيد بن منصور في \"سننه\" ٥/ ٢٨١ بالإسناد المذكور.\nوزاد محققه في الإسناد ناجية بن كعب بين أبي إسحاق وعلي، وعدّه سقطًا من الأصل، اعتمادًا على رواية ابن أبي شيبة، وعلى بقية مصادر التخريج.\nورواية الثعلبي له من طريق سعيد بن منصور، ليس فيه ناجية بن كعب تصوّب ما جاء في النسخة الخطية والله أعلم.\nلكن أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٥٦٩ (١١٩٥١) من طريق أبي الأحوص، عن أبي إسحاق، عن ناجية بن كعب، عن علي .. به.\nوأخرجه الطيالسي في \"المسند\" (ص ١٩) ومن طريقه البيهقي في \"دلائل النبوة\" ٢/ ٣٤٨.\nوأخرجه أحمد في \"المسند\" ١/ ٩٧ (٧٥٩) ومن طريقه ابن سيد الناس في \"عيون الأثر\" ١/ ١٣٢ والمزي في \"تهذيب الكمال\" ٢٩/ ٢٥٧.\nوأخرجه النسائي في \"المجتبى\" في الطهارة، باب الغسل من مواراة المشرك ١/ ١١٠ ومن طريقه الضياء المقدسي في \"الأحاديث المختارة\" ٢/ ٣٦٢.\nكلهم من طريق شعبة، عن أبي إسحاق السبيعي، عن ناجية، عن علي .. به.\nوأخرجه عبد الرزاق في \"المصنف\" ٦/ ٣٩، وابن سعد في \"الطبقات الكبرى\" ١/ ١٢٤، وابن أبي شيبة في \"مصنفه\" ٦/ ٣٦٨، وأحمد في \"المسند\" ١/ ١٣١ (١٠٩٣)، وأبو داود في الجنائز، باب الرجل يموت له قرابة مشرك (٣٢١٤)، والنسائي في \"الكبرى\" في الطهارة، باب الأمر بالغسل من مواراة المشرك (١٩٥) وغيرهم من طريق سفيان الثوري، عن أبي إسحاق .. به.\nوللحديث طرق أخرى عن أبي إسحاق، عند الطيالسي في \"المسند\" (١٢٢)، وأبي يعلى في \"مسنده\" ١/ ٣٣٤، والخطيب في \"تلخيص المتشابه\" ٢/ ٦٣٢، والضياء في \"الأحاديث المختارة\" ٢/ ٣٦٣، والبيهقي في \"السنن الكبرى\" ١/ ٣٠٤.\nوالحديث ضعفه البيهقي لأجل ناجية بن كعب، ونقل عن ابن المديني قوله: رواه =","vol":"14","page":86},{"text":"وقال أبو هريرة وأبو بريدة ﵄: لما قدم النبي - ﷺ - مكة أتى قبر أُمِّه آمنة، فوقف عليه حتَّى حميت عليه الشمس؛ رجاء أن يؤذن له فيستغفر لها، فنزلت ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾ الآية، فقام فبكى وأبكى من حوله ثم قال: \"إني استأذنت ربي أن أزورها فأذن لي، واستأذنته أن استغفر لها فلم يأذن لي، فزوروا القبور فإنها تذكركم الموت\" (١)، فما رئي باكيًا\n_________\n= أبو إسحاق عن ناجية، ولا نعلم أحدًا روى عن ناجية غير أبي إسحاق.\nوتعقبه ابن التركماني في \"الجوهر النقيص\" بأنه قد روى عنه أبو حسان الأعرج، ويونس ابن أبي إسحاق، وقد قال ابن معين فيه: صالح، وقال أبو حاتم: شيخ، قال: وقرأت في كتاب الصريفيني بخطه أنَّه أخرج له الحاكم في \"المستدرك\"، وابن حبان في \"صحيحه\"، ولم يذكره ابن عدي في \"كامله\".\nقلت: وترجمه البخاري في \"التاريخ الكبير\" ٨/ ١٠٧ ولم يذكر فيه جرحًا ولا تعديلًا، ووثقه العجلي ٢/ ٣٠٨، وقال الحافظ ابن حجر: ثقة.\nلذا لم يرتض الحافظ في \"التلخيص الحبير\" ٢/ ٢٣٣ قول البيهقي، فقال: ومدار كلام البيهقىِ على أنَّه ضعيف، ولا يتبين وجه ضعفه، وقد قال الرافعي: إنه حديث ثابت مشهور.\nوأبو إسحاق مدلّس، ولكنه قد صرّح بالتحديث في بعض طرق الحديث المتقدمة، كما أن أحد الرواة عنه هو شعبة بن الحجاج، وقد صحّ أنَّه قال: كفيتكم تدليس ثلاثة: الأعمش، وقتادة، وأبي إسحاق.\nوأما تغيّر أبي إسحاق بآخره، فمندفع برواية سفيان الثوري عنه، لأنه من أثبت الناس فيه.\n(١) حديث أبي هريرة أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٥٦١ (١١٩١٨)، وأحمد في \"المسند\" ٢/ ٤٤١ (٩٦٨٨)، ومسلم في الجنائز، باب استئذان النبي - ﷺ - (٩٧٦)، وأبو داود في الجنائز، باب في زيارة القبور (٣٢٣٤)، وابن ماجة =","vol":"14","page":87},{"text":"أكثر من يومئذٍ.\nوقال علي بن أبي طلحة، عن ابن عباس ﵄: كانوا يستغفرون لأمواتهم المشركين فنزلت هذِه الآية، فلما نزلت أمسكوا عن الاستغفار لأمواتهم، ولم ينههم أن يستغفروا للأحياء حتَّى يموتوا (١).\n_________\n= في الجنائز، باب ما جاء في زيارة قبور المشركين، (١٥٧٢)، والنسائي في \"السنن الكبرى\" في الجنائز، باب زيارة قبر المشرك (٢١٦١)، وابن حبان في \"صحيحه\" كما في الإحسان ٧/ ٤٤٠، والحاكم في \"المستدرك\" ١/ ٣٧٥ ومن طريقه البيهقي في \"السنن الكبرى\" ٤/ ٧٠، ٧٦، والبغوي في \"شرح السنة\" ٥/ ٤٦٣ كلهم من طريق يزيد بن كيسان، عن أبي حازم، عن أبي هريرة .. بنحوه. ولم يذكر فيه نزول الآية.\nوحديث بريدة: أخرجه أحمد ٥/ ٣٥٥ (٢٣٠٠٣)، ومسلم في الجنائز، باب استئذان النبي - ﷺ - ربه - ﷿ - في زيارة قبر أمه (٩٧٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٢١٢، \"الحاكم\" في \"المستدرك\" ١/ ٣٧٦، والبيهقي في \"السنن الكبرى\" ٤/ ٧٦ من طرق عن زبيد الإيامي، عن محارب بن دثار، عن ابن بريدة، عن أبيه .. بنحوه. وليس فيه أيضًا ذكر نزول الآية.\nوإنما جاء التصريح بنزول الآية في هذِه القصة: فيما أخرجه الحاكم في \"المستدرك\" ٢/ ٣٣٦، والواحدي في \"أسباب النزول\" (ص ٢٦٨) من طريق ابن جريج، عن أيوب بن هانئ، عن مسروق بن الأجدع، عن عبد الله بن مسعود .. بمعناه.\nقال الحاكم: صحيح على شرطهما ولم يخرجاه هكذا بهذِه السياقة.\nوتعقبه الذهبي في التلخيص: بأن أيوب بن هانئ ضعفه ابن معين.\n(١) أخرجه الطبري في \"جامع البيان\" ١١/ ٤٢ من طريق معاوية بن صالح، عن علي ابن أبي طلحة، عن ابن عباس .. به، وزاد في آخره: (ثم أنزل الله: ﴿وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ﴾ الآية).","vol":"14","page":88},{"text":"وقال قتادة: قال رجل من أصحاب رسول الله - ﷺ -: يا نبي الله؛ إن من آبائنا من كان يُحْسِن الجوار، ويصل الأرحام، ويفكّ المعاني، ويوفي بالذمم، أفلا نستغفر لهم؟ فقال: \"بلى وأنا والله لأستغفرن لأبي، كما استغفر إبراهيم لأبيه\"، فأنزل الله تعالى ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾ (١)، أي: ما ينبغي للنبي والذين آمنوا أن يستغفروا للمشركين.\nوقال أهل المعاني: (ما كان) في القرآن على وجهين: أحدهما: بمعنى النفي كقوله - ﷿ -: ﴿مَا كَانَ لَكُمْ أَنْ تُنْبِتُواْ شَجَرَهَا﴾ (٢) و﴿وَمَا كَانَ لِنَفسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ (٣) و﴿وَمَا كَانَ لِنَفسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذنِ اللَّهِ﴾ (٤).\nوالآخر: بمعنى النهي؛ كقوله تعالى: ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤذُواْ رَسُولَ اللَّهِ﴾ (٥)، وقوله تعالى: ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾ (٦).\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٠٦ وعزاه لابن جرير فقط.\nوهو في \"جامع البيان\" ١١/ ٤٣ من طريق يزيد، عن سعيد، عن قتادة .. به.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٩٨.\n(٢) النمل: ٦٥.\n(٣) آل عمران: ١٤٥.\n(٤) يونس: ١٠٠.\n(٥) الأحزاب: ٥٣.\n(٦) لم أقف عليه فيما بين يدي من كتب المعاني والغريب والتفسير وحروف المعاني.","vol":"14","page":89},{"text":"﴿مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ﴾ بموتهم على الكفر.\nوتأول بعضهم الاستغفار في هذِه الآية على الصلاة، فقال عطاء بن أبي رباح: ما كنت لأدع الصلاة على أحد من أهل هذِه القبلة، ولو كانت حبشية حبلى من الزنا؛ لأني لم أسمع الله تعالى حجب الصلاة إلَّا عن المشركين بقوله ﴿مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ﴾ الآية (١).\nثم عذر خليله إبراهيم -﵇- فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-1721>١١٤ </span>- ﴿وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ﴾.\nقال علي بن أبي طالب -﵇-: لما أنزل الله -﷿-؛ خبرًا عن إبراهيم -﵇- قَال ﴿قَالَ سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا (٤٧)﴾ (٢) سمعت رجلًا يستغفر لوالديه وهما مشركان، فقلت له: تستغفر لهما (٣) وهما مشركان؟ فقال: ألم يستغفر إبراهيم لأبيه؟ فأتيت النبي - ﷺ - فذكرت ذلك له، فأنزل الله -﷿- هذِه الآية، وأنزل قوله: ﴿قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ﴾ إلى قوله: ﴿إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ﴾ (٤) الآية (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١١/ ٤٤ من طريق جعفر بن برقان، عن حبيب بن أبي مرزوق، عن عطاء .. به.\n(٢) مريم: ٤٧.\n(٣) في (ت): لوالديك.\n(٤) الممتحنة: ٤.\n(٥) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٠٥ وعزاه للطيالسي، وابن أبي شيبة =","vol":"14","page":90},{"text":"وقوله: ﴿إِلَّا عَنْ مَوْعِدَةٍ﴾ يعني: إلَّا. بعد موعدة (١) ﴿وَعَدَهَا إِيَّاهُ﴾ قال بعضهم: الهاء في إياه عائدة على إبراهيم -﵇-، وذلك أن أباه وعده أن يُسْلِم، فعند ذلك قال له: سأستغفر لك ربي (٢)، وقال بعضهم: هي راجعة إلى أبي إبراهيم، وذلك أن إبراهيم -﵇- وعد أباه أن يستغفر له رجاء إسلامه؛ وهو قوله: ﴿سَأَسْتَغفِرُ\n_________\n= وأحمد والترمذي والنسائي وأبي يعلى وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ والحاكم وابن مردويه والبيهقي والضياء.\nوقد أخرجه أحمد في \"المسند\" ١/ ١٣٠ (١٠٨٥)، والترمذي في التفسير، باب ومن سورة التوبة (٣١٠١)، والنسائي في \"السنن الكبرى\" في الجنائز، باب النهي عن الاستغفار للمشركين (٢١٦٣)، والطبري في \"جامع البيان\" ١١/ ٤٣، وأبو يعلى في \"مسنده\" ١/ ٢٨٠ ومن طريقه الضياء في \"الأحاديث المختارة\" ٢/ ٢٠٣.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٣٣٥، والبيهقي في \"الشعب\" ٧/ ٤١.\nكلهم من طريق سفيان، عن أبي إسحاق، عن أبي الخليل، عن علي .. به.\nوأخرجه الطيالسي في \"المسند\" (ص ٢٠) من طريق أبي إسحاق .. به.\nقال الحاكم: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.\n(١) انظر: \"جامع البيان\" للطبري ١١/ ٤٣.\nوعدّ الزركشي في \"البرهان\" ٤/ ٢٨٧ والمرادي في \"الجنى الداني\" (ص ٢٤٧) وابن هشام في \"مغني اللبيب\" (ص ١٩٧) (عن) في هذِه الآية بمعنى التعليل قال السيوطي في \"الإتقان\" ٣/ ١١١٧: أي لأجل موعدة.\nوانظر مجيء (عن) بمعنى بعد في \"رصف المباني\" للمالقي (ص ٤٣٠)، والمصادر المتقدمة.\n(٢) ذكره النيسابوري في \"معاني القرآن\" ١/ ٣١٦، والوزير المغربي في \"المصابيح\" (ل ١٤٨/ أ)، وعزاه للواقدي، والبغوي في \"معالم التنزيل\" ٤/ ١٠١، وابن الجوزي في \"زاد المسير\" ٣/ ٥٠٩، وأبو حيان في \"البحر المحيط\" ٥/ ١٠٨.","vol":"14","page":91},{"text":"لَكَ رَبِّى﴾ وقوله: ﴿لَأَسْتَغْفِرَنَّ لَكَ﴾ الآية (١)، يدل عليه قراءة الحسن (وعدها أياه) بالباء (٢).\n﴿فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ﴾ بموته على الكفر ﴿تَبَرَّأَ مِنْهُ﴾، وقيل معناه: فلما تبين له في الآخرة أنَّه عدو لله (٣)، وذلك على ما ورد في الأخبار؛ أن إبراهيم -﵇- يقول يوم القيامة: ربِّ والدي، رب والدي، فإذا كانت الثالثة يُرِيهِ الله تعالى أباه، فيقول له إبراهيم -﵇-: إني كنت آمرك في الدنيا فتعصيني، ولستُ تارككَ (٤) اليوم لشيء (٥)، فخذ بحقوي، فيتعلق به حتَّى يريد الجواز على الصراط،\n_________\n(١) انظر المصادر السابقة.\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٠)، \"غرائب التفسير\" للكرماني ١/ ٤٦٨، \"البحر المحيط\" لأبي حيان ٥/ ١٠٨.\n(٣) حكى القولين في وقت هذا التبيّن الطبري في \"جامع البيان\" ١١/ ٤٥ - ٤٦، والبغوي في \"معالم التنزيل\" ٤/ ١٠٢، وابن عطية في \"المحرر الوجيز\" ٣/ ٩١، وأبو حيان في \"البحر المحيط\" ٥/ ١٠٨، وابن حجر في \"فتح الباري\" ٨/ ٥٠١، وعامّة المفسرين على القول الأول، لذا لم يحكِ الماوردي في \"النكت والعيون\" ٢/ ٤١٠، وابن الجوزي في \"زاد المسير\" ٣/ ٥٠٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٧٥ غيره.\nقال ابن عطية في \"المحرر الوجيز\": وربط أمر الاستغفار بالآخرة ضعيف.\nوجمع الحافظ في \"فتح الباري\" ٨/ ٥٠١ بين القولين بقوله: ويمكن الجمع بين القولين بأنه تبرأ منه لما مات مشركًا فترك الاستغفار له، لكن لما رآه يوم القيامة أدركته الرأفة والرقة فسأل فيه، فلما رآه مسخ يئس حينئذٍ فتبرأ منه تبرؤًا أبديًا.\n(٤) في (ت): بتاركك.\n(٥) في الأصل: بشر، والمثبت من (ت).","vol":"14","page":92},{"text":"حتَّى إذا أراد أن يجاوزه به حانت من إبراهيم - ﵇ - التفافة؛ فإذا هو بأبيه في صورة ضبع، فيخلي عنه ويتبرأ منه يومئذ (١).\nوعلى هذا التأويل يكون معنى الكلام الاستقبال، تقديره: يتبين، ويتبرأ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ﴾ اختلفوا في معناه (٢):\n_________\n(١) أخرجه بنحوه الطبري في \"جامع البيان\" ١١/ ٤٦ - ٤٧ من مرسل سعيد بن جبير، وعبيد بن عمير.\nوأخرج أصله البخاري في الأنبياء، باب واتخذ الله إبراهيم خليلا (٣٣٥٠) ومن طريقه البغوي في \"شرح السنة\" ١٥/ ١١٨ من طريق ابن أبي ذئب، عن سعيد المقبري، عن أبي هريرة رضي الله تعالى عنه، عن النبي - ﷺ - قال: \"يلقى إبراهيم أباه آزر يوم القيامة وعلى وجه آزر قترة وغبرة، فيقول له إبراهيم: ألم أقل لك لا تعصيني؟ فيقول أبوه: فاليوم لا أعصيك، فيقول إبراهيم: يا رب؛ إنك وعدتني أن لا تخزيني يوم يبعثون، فأي خزي أخزى من أبي الأبعد؟ فيقول الله تعالى: إني حرمت الجنّة على الكافرين. ثم يقال: يا إبراهيم؛ ما تحت رجليك؟ فينظر؛ فإذا هو بذيخ ملتطخ، فيؤخذ بقوائمه فيلقى في النار\".\nوالذِّيْح: ذكر الضباع، ولا يقال إلَّا إذا كان كثير الشعر. قاله الحافظ في \"فتح الباري\" ٨/ ٥٠٠.\n(٢) في (ت): في معنى الأواه.\nوانظر الأقوال الآتية في معنى الأواه في: \"جامع البيان\" للطبري ١١/ ٤٧ - ٥٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٨٩٥ - ١٨٩٧، \"معالم التنزيل\" للبغوي ٤/ ١٠٢ - ١٠٣، \"زاد المسير\" لابن الجوزي ٣/ ٥٠٩، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٧٥، \"البحر المحيط\" لأبي حيان ٥/ ١٠٩، \"تفسير القرآن العظيم\" لابن كثير ٧/ ٣٠٠، \"فتح الباري\" لابن حجر ٦/ ٣٨٩، \"الدر المنثور\" للسيوطي ٣/ ٥٥٩ - ٥١٠.\nوسنشير إلى بعضها اختصارًا.","vol":"14","page":93},{"text":"فروى شهر بن حوشب، عن عبد الله بن شداد بن الهاد مرسلًا: أن رسول الله - ﷺ - سئل عن الأوّاه، قال: \"الخاشع المتضرع\" (١).\nوقال أنس - ﵁ -: تكلمت امرأة عند رسول الله - ﷺ - بشيء كرهه، فنهاها عمر - ﵁ -، فقال رسول الله - ﷺ -: \"دعوها فإنها أواهة\"، قيل: يا رسول الله؛ وما الأوّاهة قال: \"الخاشعة\" (٢).\n_________\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٥٩ لابن جرير وابن أبي حاتم وأبي الشيخ وابن مردويه.\nوقد أخرجه ابن المبارك في \"الزهد\" (ص ٤٠٥) ومن طريقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٩٦، وابن عساكر في \"تاريخ دمشق\" ٦/ ٢٣٣.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ٥١ من طريق شهر، عن عبد الله بن شداد .. به مرسلًا. زاد ابن المبارك في روايته: \"الدعّاء\".\nوانظر تخريج الحديث الآتي بعده.\n(٢) روى أبو نعيم في \"الحلية\" ٢/ ٥٣ من طريق شهر بن حوشب، عن عبد الله بن شداد، عن ميمونة بنت الحارث زوج النبي - ﷺ - قالت: كان رسول الله - ﷺ - في رهط من المهاجرين يقسم ما أفاء الله عليه، فبعثت إليه امرأة من نسائه، وما منهم إلَّا ذا قرابة من رسول الله - ﷺ -، فلما عمّ أزواجه عطيته، قالت زينب بنت جحش: يا رسول الله؛ ما من نسائك امرأة إلَّا وهي تنظر إلى أخيها أو أبيها أو ذي قرابتها عندك فاذكرني من أجل الَّذي زوجنيك، فأحرق رسول الله - ﷺ - قولها، وبلغ منه كلّ مبلغ، فانتهرها عمر، فقالت: أعرض عني يا عمر؛ فوالله لو كانت بنتك ما رضيت بهذا، فقال رسول الله - ﷺ -: \"أعرض عنها يا عمر؛ فإنها آواهة\"، فقال رجل: يا رسول الله؛ ما الأواه؟ قال: \"الخاشع الدَّعَاء المتضرع\"، ثم قرأ ﴿إِنَّ إِبْرَهِيمَ لَأَوَّاهٌ حَلِيْمٌ﴾.\nوبنحوه ذكره ابن عبد البر في \"الاستيعاب\" لابن عبد البر ٤/ ٤٠٨ عن عبد الله بن شداد مرسلًا، وابن حجر في \"الإصابة\" ١٢/ ٢٧٧. =","vol":"14","page":94},{"text":"[١٤٦٧] وأخبرنا أبو نعيم الأزهري (١)، قال: نا أبو عوانة (٢)، نا عمر بن سهل البصري (٣)، نا يعقوب بن إسحاق الحضرمي (٤)، نا جعفر ابن سليمان (٥)، قال: سمعت أبا عمران الجوني (٦) يذكر، عن عبد الله ابن رباح (٧)، عن كعب (٨) في قول الله تعالى: ﴿إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ﴾ قال: كان إذا ذكر النار قال: أوّاه (٩).\n_________\n= ولم أجده من حديث أنس - ﵁ -، لكن روى البخاري في \"صحيحه\" في الجنائز باب زيارة القبور (١٢٨٣) عن أنس - ﵁ - قال: مر النبي - ﷺ - بامرأة تبكي عند قبر، فقال: \"اتقي الله واصبري\" قالت: إليك عني فإنك لم تصب بمصيبتي، ولم تعرفه .. الحديث. ولم يذكر فيه أنها أواهة.\nفلعل المؤلف التبس عليه حديث أنس - ﵁ - هذا بحديث ميمونة - ﵂المتقدم، والله أعلم.\n(١) في الأصل: الأبهري، وصححت في الهامش ولكنها غير واضحة.\nعبد الملك بن الحسن بن محمد الأزهري الإسفراييني، أبو نعيم الأزهري، صالح، ثقة.\n(٢) قال الحاكم: أبو عوانة من علماء الحديث وأثباتهم.\n(٣) صدوق يخطئ.\n(٤) أبو محمد المقرئ النحوي، صدوق.\n(٥) أبو سليمان البصري، صدوق زاهد، لكنه كان يتشيع، من الثامنة.\n(٦) هو عبد الملك بن حبيب الأزدي، أو الكندي، أبو عمران الجوني، مشهور بكنيته، ثقة.\n(٧) أبو خالد المدني، ثقة.\n(٨) هو كعب بن ماتع الحميري، أبو إسحاق، المعروف بكعب الأحبار، ثقة.\n(٩) [١٤٦٧] الحكم على الإسناد:\nإسناده صحيح. =","vol":"14","page":95},{"text":"وقال عبد الله بن مسعود وعبيد (١) بن عمير: الأوّاه الدّعّاء.\nوقال الضحاك: هو الخاشع الدعاء (٢).\nوروى الأعمش (٣)، عن الحكم (٤)، عن يحيى بن الجزار (٥) قال:\n_________\n= التخريج:\nعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٠٩ لعبد الله بن أحمد، وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ والبيهقي.\nوقد أخرجه عبد الله بن أحمد في \"زوائد الزهد\" (ص ٧٨)، ومن طريقه أبو نعيم في \"الحلية\" ٥/ ٣٧٤ عن سيّار.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ٥١، والبيهقي في \"شعب الإيمان\" ١/ ٥٢١ ومن طريقه ابن عساكر في \"تاريخ دمشق\" ٦/ ٢٣٤ عن زيد بن الحباب.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١١/ ٥١، وابن عساكر في \"تاريخ دمشق\" ٦/ ٢٣٤ عن عبد الرزاق.\nثلاثتهم عن جعفر بن سليمان .. به.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ٥١ من طريق عبد العزيز بن عبد الصمد العمّي، عن أبي عمران الجوني .. به.\nوذكره الحافظ ابن رجب في \"التخويف من النار\" (ص ١٤٩)، وابن حجر في \"فتح الباري\" ٦/ ٣٨٩.\n(١) في الأصل: وعبيد الله بن عمير، وهو خطأ، والمثبت من (ت).\n(٢) في الأصل: الجامع للدعاء، والمثبت من (ت).\n(٣) ثقة، حافظ، لكنه مدلس.\n(٤) الحكم بن عتيبة الكندي، ثقة، ثبت، فقيه، إلَّا أنَّه ربما دلس.\n(٥) في جميع النسخ: يحيى الخراز، والتصويب من مصادر الترجمة وسائر مصادر التخريج الأخرى.\nوهو يحيى بن الجزار العرني، بضم المهملة وفتح الراء ثم نون الكوفي، صدوق، رُمي بالغلو في التشيع.","vol":"14","page":96},{"text":"جاء أبو العبيدين (١) رجل من سواءة (٢) -وكان ضريرًا- إلى ابن مسعود (٣) - ﵁ - فقال: يا أبا عبد الرحمن؛ من نسأل إذا لم نسألك! ما (٤) الأوّاه؟ فكأن ابن مسعود - ﵁ - رقّ له، فقال: الأوّاه: الرحيم (٥).\nوقال الحسن وقتادة: الأوّاه؛ الرحيم بعباد الله.\nوقال أبو ميسرة: الأوّاه؛ الرحيم بلغة الحبشة (٦).\n_________\n(١) في الأصل: أبو العبيد بن أبي، وهو تحريف.\nوهو معاوية بن سبرة -بفتح المهملة وسكون الموحدة- السوائي -بضم المهملة\nوالمد- أبو العبيدين -بتصغير وتثنية-، ثقة.\n(٢) في الأصل: سوادة، وفي (ت): سوارة، والتصويب من مصادر الترجمة.\n(٣) الصحابي، المشهور.\n(٤) في (ت): عن.\n(٥) الحكم على الإسناد:\nفيه بن الجزار، صدوق.\nالتخريج:\nعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٠٩ لعبد الرزاق والفريابي وابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم والطبراني وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٩٦، والطبراني في \"المعجم الكبير\" ٩/ ٢٠٦ (٩٢٠٧)، والحاكم في \"المستدرك\" ٢/ ٣٦١، وابن عساكر في \"تاريخ دمشق\" ٦/ ٢٣٣ من طرق عن الأعمش .. بنحوه.\nقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١١/ ٤٨، والطبراني في \"المعجم الكبير\" ٢٠٦/ ٩ (٩٠٥٦) من طريق شعبة، عن الحكم .. به.\n(٦) علّقه البخاري في الأنبياء، باب قوله تعالى ﴿وَاتَّخَذَ اللهُ إِبْرَاهِيْمَ خَلِيْلًا﴾. =","vol":"14","page":97},{"text":"وروى عطية، عن ابن عباس ﵄: الأوّاه؛ المؤمن بالحبشية.\nوروى علي بن أبي طلحة، عن ابن عباس ﵄: الأوّاه؛ المؤمن التوّاب.\nوقال مجاهد: الأوّاه الموقن الوفي (١)، وهو رواية أبي ظبيان (٢) عن ابن عباس (٣)، وعلي بن الحكم عن الضحاك.\nوقال عكرمة: هو المستيقن بلغة الحبشة، ألا ترى أنك إذا قلت للحبشيّ الشيءّ فعَرَفَه، قال: أوّه.\nوقال ابن أبي نجيح: هو المؤتمن.\nوقال الكلبي (٤): الأوّاه المسبّح الَّذي يذكر الله في الأرض القفرة الموحشة.\n_________\n= قال الحافظ في \"فتح الباري\" ٦/ ٣٨٩: وهذا الأثر وصله وكيع في \"تفسيره\"، من طريق أبي إسحاق، عن أبي ميسرة عمرو بن شرحبيل.\nوأورده مسندًا من هذِه الطريق في \"تغليق التعليق\" ٤/ ١٣.\nوأسنده أيضًا الطبري في \"جامع البيان\" ١١/ ٤٩. وجاء في المطبوع منه: عن أبي ميسرة، عن عمرو بن شرحبيل وهو تحريف، والتصويب عن أبي ميسرة عمرو بن شرحبيل.\n(١) في (ت): الموفّق.\n(٢) في (ت): أبو ظبيا، وهو تحريف.\n(٣) أسندها الطبري في \"جامع البيان\" ١١/ ٤٩، وابن الأعرابي في \"معجمه\" ٢٧/ ١١٣، ومن طريقه ابن عساكر في \"تاريخ دمشق\" ٦/ ٢٣٣.\n(٤) في (ت): النخعي، وهو تحريف.","vol":"14","page":98},{"text":"وقال عقبة بن عامر - ﵁ -: الأوّاه الكثير الذكر لله سبحانه (١).\nوروى الحكم، عن الحسن بن مسلم (بن ينّاق) (٢)، أن رجلًا كان يكثر ذكر الله سبحانه ويسبّح، فذُكِر ذلك للنبي - ﷺ - فقال: \"إنه أوّاه\".\nوقيل: هو الذي يكثر تلاوة القرآن.\nقال ابن عباس - ﵄ -: دفَنَ رسول الله - ﷺ - ميّتًا فقال: \"رحمك الله إن كنت لأواهًا\"؛ يعني: تلَّاءً للقرآن (٣).\nوقيل: هو الذي يجهر صوته بالذكر والدعاء والقرآن، ويكثر التلاوة.\n_________\n(١) أخرجه أحمد في \"المسند\" ٤/ ١٥٩ (١٧٤٥٣)، والطبراني في \"المعجم الكبير\" ١٧/ ٢٩٥ (٨١٣) من طريق ابن لهيعة، عن الحارث بن يزيد، عن علي بن رباح، عن عقبة بن عامر: أن النبي - ﷺ - قال لرجل يقال له: ذو البجادين أنّه أوّاه، وذلك أنه كان رجلًا كثير الذكر لله -﷿- في القرآن، ويرفع صوته في الدعاء.\nقال الهيثمي في \"مجمع الزوائد\" ٩/ ٣٦٩: رواه أحمد والطبراني، وإسنادهما حسن.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ٥٠ من طريق ابن لهيعة .. بنحوه، موقوفًا على عقبة بن عامر.\n(٢) من (ت).\n(٣) أخرجه الترمذي في الجنائز، باب ما جاء في الدفن بالليل (١٠٥٧)، والطبراني في \"المعجم الكبير\" ١١/ ١١٢٩٥، وابن عدي في \"الكامل\" ٦/ ٣٣٠، والبيهقي في \"السنن الكبرى\" ٤/ ٥٥ كلهم من طريق المنهال بن خليفة، عن الحجاج بن أرطاة، عن عطاء، عن ابن عباس. بنحوه.\nقال الترمذي: حديث حسن.\nونقل الزيلعي في \"نصب الراية\" ٢/ ٣٠٠ قول الترمذي وتعقّبه بقوله: وأنكر عليه، لأن مداره على الحجاج بن أرطاة، وهو مدلّس ولم يذكر سماعًا، قال ابن القطان: ومنهال بن خليفة ضعفه ابن معين، وقال البخاري ﵀: فيه نظر.","vol":"14","page":99},{"text":"وكان إبراهيم -﵇- يقول كثيرًا: آه من النار قبل أن لا ينفع آه.\nوروى شعبة، عن أبي يونس القشيري (١)، عن قاصٍّ كان بمكة، يحدث عن أبي ذر - ﵁ - قال: كان رجل يطوف بالبيت ويقول: في دعائه: أوّه أوّه. فشكاه أبو ذر - ﵁ - إلى النبي - ﷺ - فقال: \"دعْهُ فإنه أوّاه\"، فخرجتُ ذات ليلة؛ فإذا رسول الله - ﷺ - يدفن ذلك الرجل ليلًا ومعه المصباح (٢).\nوقال النخعي: الأوّاه الفقيه.\nوقال الفراء: هو الذي يتأوه من الذنوب (٣).\nوقال سعيد بن جبير: الأوّاه المعلم للخير.\nوقال عبد العزيز بن يحيى: هو المشفق.\nوكان أبو بكر - ﵁ - يسمّى الأوّاه لشفقته ورأفته (٤).\nوقال عطاء: هو الراجع عن كلّ ما يكره الله -﷿-.\nوقال أيضًا: هو الخائف من النار.\n_________\n(١) في (ت): القسري وهو تحريف.\n(٢) أخرجه الطبري في \"جامع البيان\" ١١/ ٥٠ من طريق وكيع، عن شعبة .. بنحوه.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٣٠٢ وقال: هذا حديث غريب، رواه ابن جرير ومشّاه.\nوقال الحافظ ابن حجر في \"فتح الباري\" ٦/ ٣٩٠: رجاله ثقات إلا أن فيه رجلًا مبهمًا.\n(٣) لم أجده في معانيه.\n(٤) أسند ابن سعد في \"الطبقات الكبرى\" ٣/ ١٧١ نحوه عن إبراهيم النخعي.","vol":"14","page":100},{"text":"وقال أبو عبيدة: هو المُتَأوّه شفقًا وفرقًا، والمتضرع يقينًا ولزومًا للطاعة (١).\nقال الزجّاج: انتظم قول أبي عبيدة جميع ما قيلَ في الأوّاه (٢).\nوأصله من التأوّه، وهو أن تسمع للصَّدر صوتًا من تنفُّس الصعداء (٣)، والفعل منه: أوه وتأوّه.\nقال المثقب العبدي (٤) يصف ناقةً (٥):\nإذا ما قمت أرحلُها بليل ... تأوّه آهة الرَّجل (٦) الحزين\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٧٠ وفيه: ومعناه: متضرع شفقًا وفرقًا ولزومًا لطاعة ربّه.\n(٢) \"معاني القرآن\" للزجاج ٢/ ٤٧٤ وفيه: أكثر بدل جميع.\n(٣) انظر \"القاموس المحيط\" للفيروزآبادي ٤/ ٤٠٠.\n(٤) هو عائذ بن مِحصَن بن ثعلبة بن واثلة بن عديّ، من بني عبد القيس، شاعر جاهلي من أهل البحرين.\n\"طبقات فحول الشعراء\" لابن سلام (ص ٦٩ - ٧٠).\n(٥) البيت له في \"ديوانه\" (ص ١٩٤)، \"الخصائص\" لابن جني ٣/ ٣٨، \"إصلاح المنطق\" لابن السكيت (٣٢١)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٧٠، \"جامع البيان\" للطبري ١١/ ٥٢، \"معاني القرآن\" للنحاس ٣/ ٢٦٢، \"لسان العرب\" لابن منظور (رجل) و(أوه)، وبلا نسبة في \"معاني القرآن\" للزجاج ٢/ ٤٧٤، \"المحرر الوجيز\" لابن عطية ٣/ ٩١، \"المفصّل\" ٤/ ٣٩، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٧٦، \"البحر المحيط\" لأبي حيان ٥/ ٩٢، \"الدر المصون\" للسمين الحلبي ٦/ ١٣١.\n(٦) في (ت): الوجل.","vol":"14","page":101},{"text":"وقال الراجز (١):\nفأوّه الراعي وضوضا الجلبة\nولا يقال منه: فَعَلَ يَفْعَلُ (٢).\n﴿حَلِيمٌ﴾ عمّن سَبَّه ونالهُ بالمكروه، وذلك أنه صلوات الله وسلامه (٣) عليه استغفر لأبيه عند وعِيدِه إيّاه وشتمه، وهو قوله (٤) تعالى: ﴿لَئِنْ لَمْ تَنْتَهِ لَأَرْجُمَنَّكَ وَاهْجُرْنِي مَلِيًّا﴾ (٥) فقال له: ﴿سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا﴾ (٦) (٧).\nوقال ابن عباس - ﵄ -: الحليم السيد (٨).\n_________\n(١) لم أهتد إلى قائله، وهو في \"جامع البيان\" للطبري ١١/ ٥٢، \"البحر المحيط\" لأبي حيان ٥/ ٩٢، \"الدر المصون\" للسمين الحلبي ٦/ ١٣١.\nوالرواية فيها: أكْلُبُه بدل الجلبة، وأشار إليها في هامش الأصل.\n(٢) قال الطبري في \"جامع البيان\" ١١/ ٥٢: ولا تكاد العرب تنطق منه فعل يفعل، وإنما تقول فيه: تفعّل يتفعّل، مثل تأوّه يتأوّه وأوّه يؤوّه.\n(٣) من (ت).\n(٤) في الأصل: وقوله، والمثبت من (ت).\n(٥) مريم: ٤٦.\n(٦) مريم: ٤٧.\n(٧) \"جامع البيان\" في \"جامع البيان\" ٥١/ ١١ - ٥٢ بتصرف يسير من المؤلف.\n(٨) ذكره أبو حيان في \"البحر المحيط\" ٥/ ١٠٩.","vol":"14","page":102},{"text":"<span data-type=\"title\" id=toc-1722>١١٥ </span>- قوله تعالى: ﴿وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ﴾\nيعني: وما كان الله ليحكم عليكم بالضلال بعد استغفاركم للمشركين قبل أن يتقدم إليكم بالنهي.\nوقال مجاهد: بيان الله سبحانه للمؤمنين في ترك الاستغفار للمشركين خاصة، وبيانه لهم في معصيته ومخالفته وطاعته عامّة، فافعلوا أو ذروا (١).\nوقال مقاتل والكلبي: لما أنزل الله تعالى الفرائض، فعمل بها الناس، جاء ما نسخها من القرآن، وقد مات ناس وهم يعملون الأمر الأوّل من القبلة والخمر وأشباه ذلك، فسألوا عنه رسول الله - ﷺ -، فأنزل الله تعالى: ﴿وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ﴾ (٢) يعني: ما كان الله ليبطل (٣) عمل قوم عملوا بالمنسوخ حتى يبين لهم الناسخ.\n_________\n(١) \"تفسير مجاهد\" ١/ ٢٨٨.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٥١٠ لابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٥٣ - ٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٩٧ من طرق عن ابن أبي نجيح، عن مجاهد. به.\n(٢) \"تفسير مقاتل\" ٢/ ٢٠٠ بنحوه.\nوأورده ابن الجوزي في \"زاد المسير\" ٣/ ٥١٠ وعزاه لأبي صالح، عن ابن عباس.\nوذكره النحاس في \"معاني القرآن\" ٣/ ٢٦٣، والزجاج في \"معاني القرآن\" ٢/ ٤٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٧٧ بلا نسبة.\n(٣) في (ت): يضل.","vol":"14","page":103},{"text":"وقال الضحاك: وما كان الله ليعذب قومًا (١).\n﴿حَتَّى يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ﴾ ما يأتون وما يذرون ﴿إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾.\nثم عظَّم نفسه فقال تعالى\n\n<span data-type=\"title\" id=toc-1723>١١٦ </span>- ﴿إِنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ﴾\nيحكم فيهما بما يشاء ﴿يُحْيِي وَيُمِيتُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ﴾.\n\n<span data-type=\"title\" id=toc-1724>١١٧ </span>- قوله -﷿-: ﴿لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ﴾\nقال ابن عباس ﵄: ومن تاب الله تعالى عليه لم يُعذّبْه أبدًا.\nواختلفوا في معنى التوبة على النبي - ﷺ -:\nفقال أهل التفسير: بإذنه للمنافقين في التخلّف عنه.\nوقال أهل المعاني: هو مفتاح كلام، لما كان هو سبب توبتهم ذُكر معهم؛ كقوله: ﴿فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ﴾ (٢) ونحوه (٣).\n﴿وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ﴾؛ أي في وقت\n_________\n(١) \"معالم التنزيل\" للبغوي ٤/ ١٠٣.\n(٢) الأنفال: ٤١.\n(٣) نقله بنصّه من قوله (فقال أهل التفسير ..) ابن الجوزي في \"زاد المسير\" ٣/ ٥١١. وذكرهما أيضًا البغوي في \"معالم التنزيل\" ٤/ ١٠٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٧٨، وعزا القرطبي قول أهل التفسير لابن عباس.","vol":"14","page":104},{"text":"العسرة، ولم يُردْ ساعةً بِعَينِها.\nقال جابر - ﵁ -: عسرة الظَّهْر، وعسرة الزاد، وعسرة المال (١) (٢).\nوقال الحسن: كان العَشَرَة من المسلمين يخرجون على بعيرٍ يعتَقِبُونه بينهم، يركب الرَّجل ساعةً ثم ينزل فيركب صاحبه، وكذلك كان زادهم من (٣) التمر المسوس والسَّويق والشعير المتغيّر والإهالة المُنْتِنَة، وكان النَّفَر منهم يَخْرُجُون؛ ما معهم إلا (التمرة من) (٤) التمرات بينهم، فإذا بلغ الجوع من أحدهم أخذ التمرة فَلاكَها حتى يجد طعمها، ثم يعطيها صاحبه، فيمصّها ثم يشربَ عليها جرعة من ماء، كذلك حتى تأتي على آخرهم فلا يبقى من التمرة إلا النّواة، فمضوا مع رسول الله - ﷺ - على صِدقِهِم ويقينهم (٥).\n_________\n(١) في (ت): الماء، وكذا في سائر المصادر.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥١٢ وعزاه لابن جرير وابن المنذر وابن مردويه.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٥٥ من طريق ابن المبارك، عن معمر، عن عبد الله بن محمد بن عقيل، عن جابر .. به.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١١/ ٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٨٩٨ من طريق محمد بن ثور، عن معمر، عن عبد الله بن محمد بن عقيل من قوله.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ١٠٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٧٨.\n(٣) من (ت).\n(٤) زيادة من (ت).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٠٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٧٨.","vol":"14","page":105},{"text":"وقال عبد الله بن عباس - ﵄ -: قيل لعمر بن الخطاب -﵇- في شأن العسرة، فقال عمر - ﵁ -: خرجنا مع رسول الله - ﷺ - إلى تبوك في قيظٍ شديدٍ، فنزلنا منزلًا أصابنا فيه عطشٌ حتى ظننّا أنّ رقابنا ستنقطع، حتى إنّ الرجل (١) ليذهبُ يلتمسُ الماءَ فلا يرجع حتى يظنّ أن رقبته ستنقطع، وحتى إن الرجلَ ينحرُ بعيره فيعصر فرثه فيشربه، ويجعل ما بقي على كبده، فقال أبو بكر الصديق - ﵁ -: يا رسول الله؛ إن الله قد عوّدك في الدعاء خيرًا؛ فادع لنا! قال: تحبّ ذلك؟ قال: نعم، فرفع يديه فلم يرجعهما حتى قالت (٢) السماء، فأظلّت، ثم سكبت، فملأوا ما معهم، ثم ذهبنا ننظر فلم نجدها جازت العسكر (٣).\n_________\n(١) في (ت): إن كان الرجل.\n(٢) في الأصل: خالت، والمثبت من (ت) وسائر مصادر التخريج.\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥١١ لابن جرير وابن خزيمة في \"صحيحه\" وابن حبان في \"صحيحه\" والحاكم وابن مردويه وأبي نعيم والبيهقي والضياء في \"المختاره\".\nوقد أخرجه البزار في \"البحر الزخار\" ١/ ٣٣١، والطبري في \"جامع البيان\" ١١/ ٥٥، وابن خزيمة في \"صحيحه\" ١/ ٥٢، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٢٢٣، والحاكم في \"المستدرك\" ١/ ١٥٩، والبيهقي في \"دلائل النبوة\" ٥/ ٢٣١، والضياء في \"الأحاديث المختارة\" ١/ ٢٧٨ كلهم من طريق نافع بن جبير، عن ابن عباس. به.\nوأورده الدارقطني في \"العلل\" ٢/ ٨٣ وذكر بعض الاختلاف في طرقه.\nقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه.\nووافقه الذهبي.\nوقال الهيثمي في \"مجمع الزوائد\" ٦/ ١٩٤ - ١٩٥: رواه البزار والطبراني في \"الأوسط\" ورجال البزار ثقات.","vol":"14","page":106},{"text":"﴿مِنْ بَعْدِ مَا كَادَ يَزِيغُ﴾ تميل (١) ﴿قُلُوبُ فَرِيقٍ مِنْهُمْ﴾ لعظم البلاء، قراءة العامة (تزيغ) -بالتاء-، ودليله قراءة عبد الله (من بعد ما زاغت قلوب فريق) (٢)، وقرأ حمزة وحفص والأعمش والجحدري والعباس بن يزيد الثقفي بالياء (٣)، قال الأعمش: لو قرأتها بالتاء قلت: والأمر فيه سهل لتقدم الفعل.\n﴿ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ﴾.\n_________\n(١) في (ت): قبل، وهو تحريف.\n(٢) انظر \"المصاحف\" لابن أبي داود (ص ٦٢).\n(٣) انظر \"غاية الاختصار\" للعطار ٢/ ٥١٢، \"تلخيص العبارات\" لابن بليمة (ص ١٠٠)، \"الكامل\" لابن جبارة (ل ٢٠٠/ أ)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٠٠.","vol":"14","page":107},{"text":"<span data-type=\"title\" id=toc-1725>١١٨ </span>- قوله تعالى: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾\nيعني: وتاب على الثلاثة الذين خلّفوا عن غزاة تبوك فلم يخرجوا، وقيل: خلّفوا عن توبة أبي لبابة وأصحابه، وأُرجِئ أمرُهُم، وقد مضت القصة.\nوقرأ عكرمة بن خالد (١) (خَلفوا) -بفتح الخاء واللام والتخفيف (٢) -؛ أي قعدوا بعقب (٣) رسول الله - ﷺ - وأفسدوا. وقرأ جعفر الصادق ﵀ (خالفوا) (٤)، وقرأ الأعمش وعلى الثلاثة المخلفين (٥).\nوهم كعب بن مالك الشاعر (٦)، ومرارة بن الربيع (٧)، وهلال بن أمية (٨) - ﵁ -، وكلهم من الأنصار.\n_________\n(١) هو عكرمة بن خالد بن العاص المخزومي، أبو خالد المكي، تابعي ثقة جليل، عرض القراءة عرضًا على أصحاب ابن عباس، توفي سنة خمس عشرة ومائة. \"التاريخ الكبير\" للبخاري ٧/ ٤٩، \"تهذيب تهذيب\" ٧/ ٢٣٠، \"غاية النهاية\" لابن الجزري ١/ ٥١٥.\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٠)، \"الكامل\" لابن جبارة (ل ٢٠٠/ أ).\n(٣) في هامش الأصل: بغضب.\n(٤) المصدرين السابقين.\n(٥) \"البحر المحيط\" لأبي حيان ٥/ ١١٢ وقال أبو حيان في \"البحر المحيط\": ولعلّه قرأ كذلك على سبيل التفسير؛ لأنها قراءة مخالفة لسواد المصحف.\n(٦) كعب بن مالك بن أبي كعب بن القين الأنصاري، أبو عبد الله السَّلَمي.\n(٧) مرارة بن الربيع الأنصاري الأوسي، من بني عمرو بن عوف، صحابي مشهور.\n(٨) هلال بن أمية بن عمر بن قيس الأنصاري الواقفي، شهد بدرًا وما بعدها.","vol":"14","page":108},{"text":"[١٤٦٨] أخبرنا محمد بن عبد الله بن حمدون (١) وعبد الله بن حامد (٢)، قال: أنا أحمد بن محمد بن الحسن (٣)، نا محمد بن يحيى (٤)، نا عبد الرزاق (٥)، أنا معمر (٦)، عن الزهريّ (٧)، عن عبد الرحمن بن كعب بن مالك (٨)، عن أبيه (٩) قال، ح.\n[١٤٦٩] ونا أبو صالح (١٠)، قال: حدثني الليث (١١)، قال: حدثني عقيل (١٢)، عن ابن شهاب (١٣)، قال: أخبرني عبد الرحمن بن كعب بن مالك وكان قائد كعب حين عمي قال: سمعت كعب بن مالك يُحدِّث حديثه حين تخلف عن رسول الله - ﷺ - في غزاة تبوك.\n[١٤٧٠] قال: ونا عبد الله بن محمد النفيلي (١٤)، نا محمد بن\n_________\n(١) أبو سعيد النيسابوري، العالم، الزاهد، الصالح.\n(٢) لم يُذكر بجرح أو تعديل.\n(٣) أبو حمد ابن الشرقي، ثقة، مأمون.\n(٤) الذهلي، ثقة، حافظ، جليل.\n(٥) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٦) ابن راشد، ثقة، ثبت، فاضل إلا أن في روايته فيما حدث بالبصرة شيئًا.\n(٧) الإمام، الحافظ، متفق على جلالته وإتقانه.\n(٨) أبو الخطاب المدني، ثقة، من كبار التابعين.\n(٩) صحابي، مشهور.\n(١٠) عبد الله بن صالح كاتب الليث.\n(١١) ابن سعد الفهمي، ثقة ثبت.\n(١٢) ابن خالد الأيلي، ثقة ثبت.\n(١٣) الزهري، الإمام.\n(١٤) أبو جعفر النفيلي الحراني، ثقة حافظ.","vol":"14","page":109},{"text":"سلمة (١)، عن محمد بن إسحاق (٢)، قال: ذكر محمد بن مسلم (٣)، عن عبد الرحمن بن عبد الله بن كعب الأنصاري (٤) (٥)، أن أباه عبد الله بن كعب (٦) وكان قائد أبيه كعب حين أصيب بصره قال: سمعت أبي كعب ابن مالك يحدث حديثه حين تخلف عن رسول الله - ﷺ -.\n[١٤٧١] قال: ونا أحمد بن أبي شعيب الجزري (٧)، نا موسى بن أعين (٨)، قال: نا إسحاق بن راشد (٩)، عن الزهريّ، قال: أخبرني عبد الرحمن بن عبد الله بن كعب بن مالك، عن أبيه، قال: سمعت كعب بن مالك، واقتصوا الحديث، وبعضهم (١٠) يزيد على\n_________\n(١) محمد بن سلمة بن عبد الله الباهلي مولاهم، الحراني، ثقة.\n(٢) المطلبي، إمام المغازي، صدوق، يُدلس، ورُمي بالتشيع والقدر.\n(٣) هو ابن شهاب الزهريّ الإمام، المتفق على جلالته وإتقانه.\n(٤) ثقة، عالم.\n(٥) المدني، ثقة.\n(٦) ثقة، يقال أن له رؤية.\n(٧) أحمد بن عبد الله بن أبي شعيب مسلم الحراني، أبو الحسن، مولى قريش، ثقة.\n(٨) الجزري، مولى قريش، أبو سعيد، ثقة عابد.\n(٩) الجزري، أبو سليمان، ثقة تُكُلّم في سماعه من الزهريّ، والصحيح أنه سمع منه، ولكن في حديثه عنه بعض الوهم؛ كما قاله ابن معين والذهلي والنسائي، وقد أجاب الحافظ ابن حجر عن إخراج البخاري له في صحيحه من حديثه عن الزهريّ بأن غالبه مما شاركه فيه غيره عن الزهريّ، وهي مواضع يسيرة، مات في خلافة أبي جعفر.\n(١٠) الأصل: بعضهم، والمثبت من (ت).","vol":"14","page":110},{"text":"بعض، وهذا حديث عبد الرزاق (١): قال: فلم أتخلف عن النبي - ﷺ - في غزاة غزاها، حتى كانت غزاة تبوك، إلا بدرًا، ولم يعاتب (٢) النبي - ﷺ - أحدًا تخلف عن بدر، إنما خرج يريد العير، فخرجت قريش مُغْوِثين لِعِيرِهم، فالتقوا من غير موعد كما قال الله تعالى، ولعمري إن أشرف مشاهد رسول الله - ﷺ - في الناس لبدر، وما أُحبُّ أني كنت شهدتها مكان بيعتي ليلة العقبة، حيث (٣) تواثقنا على الإسلام، ثم لم أتخلَّف عن النبي - ﷺ - بعدُ في غزاة غزاها، إلى أن كانت غزاة تبوك، وآذن الناس بالرحيل (٤)، وذلك حين طابت الظلال، وطابت الثمار، وكان قلَّ ما أراد غزاة إلا وارى (٥) بغيرها، وكان يقول: \"الحرب خدعة\"، فأراد النبي - ﷺ - في غزاة تبوك أن يتأهب الناس أُهبتها، وأنا أيسر ما كنتُ، قد جمعت راحلتين، وأنا أقدر شيء في نفسي على الجهاد وخِفَّة الحاذ (٦)، وأنا في ذلك أصغي إلى الظلال وطيِّب الثمار، فلم أزل كذلك حتى قام النبي - ﷺ -\n_________\n(١) لم يلتزم المؤلف بإيراد حديث عبد الرزاق وحده، بل أدخل فيه ما ليس من حديثه كما سأبينه في مواضعه.\n(٢) في (ت): يعاقب.\n(٣) في (ت): حتى.\n(٤) في مصنف ابن أبي شيبة: وآذن النبي - ﷺ - الناس بالرحيل.\n(٥) في (ت): ورى، وكذا في المصنَّف.\n(٦) الحاذ والحال واحد، وزنًا ومعنى، وأصل الحاذ: طريقة المتن، وهو ما يقع عليه اللبد من ظهر الفرس، والمعنى: أي: خفيف الظهر من العيال.\nانظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٥٧.","vol":"14","page":111},{"text":"غاديًا بالغداة؛ وذلك يوم الخميس، وكان يحبُّ أن يخرج يوم الخميس، فأصبح غاديًا، قلتُ: انطلق غدا إلى السوق فاشتري جَهازي ثم الحق بهم، فانطلقت إلى السوق من الغد، فعسُر عليّ بعض شأني، فرجحت فقلت: أرجع غدًا إن شاء الله تعالى فألحق بهم، فعسر على بعض شأني أيضًا، فلم أزل كذلك حتى التبس بي الذنب، وتخلفت عن رسول الله - ﷺ -، وجعلت أمشي في الأسواق وأطوف بالمدينة، فيحزنني أني لا أرى أحدًا إلا رجلًا مغموصًا عليه في النفاق (أو بعض من عذر الله تعالى من الضعفاء) (١)، وكان ليس أحد تخّلف إلا رأى (٢) أن ذلك سيخفى (٣) له، وكان الناس كثيرا لا يجمعهم ديوان (٤)، وكان جميع من تخلّف عن رسول الله - ﷺ - بضعا وثمانين رجلا ولم يذكرني النبي - ﷺ - حتى بلغ تبوك، فقال وهو بتبوك جالس: \"ما فعل كعب بن مالك؟ \" فقال رجل من قومي: يا رسول الله، خلّفه بُردَاه والنَّظَرُ في عِطْفَيه، فقال معاذ بن جبل - ﵄ -: بئس ما قلت، والله يا نبي الله ما نعلم منه (٥) إلا خيرًا، فبينما هم كذلك\" إذا هم برجل يَزُول به السَّراب، فقال النبي\n_________\n(١) ما بين القوسين ليست في المصنّف، وهي في \"صحيح البخاري\" من طريق الليث، عن عقيل، عن ابن شهاب.\n(٢) في (ت): أرى.\n(٣) في (ت): يستخفي.\n(٤) في الأصل: الديوان، والمثبت من (ت) والمصنَّف.\n(٥) من (ت).","vol":"14","page":112},{"text":"- ﷺ -: \"كن أبا خثيمة! \" فإذا هو أبو خثيمة الأنصاري - ﵁ -، (وهو الذي تصدق بصاع من (١) التمر فلَمَزَه المنافقون) (٢).\nفلما قضى النبي - ﷺ - غزاة تبوك وقَفَلَ ودَنَا من المدينة، جعلتُ أتذكّر بمَ أخرج من سخط النبي - ﷺ -، وأستعين على ذلك كُلَّ ذي رأي من أهلي، حتى إذا قيل: إن النبي - ﷺ - مُصَبِّحكم بالغداة، زاح عني الباطل، وعرفت أن لا أنجو إلا بالصِّدق، فدخل النبي - ﷺ - (٣) وصلّى في المسجد ركعتين، وكان إذا جاء من سفر فعل ذلك، بدأ بالمسجد فصلى ركعتين ثم جلس، فجعل يأتيه من تخلّف (٤) فيلحفون له، ويعتذرون إليه، فيستغفر لهم، ويقبل علانيتهم ويَكِلُ أسرارهم (٥) إلى الله تعالى، فدخلت المسجد فإذا هو جالس، فلما رآني تبسَّم تبسُّم المغضب، فجئت فجلست بين يديه، فقال: \"ألم تكن ابتعت ظهرك؟ \" قلت: بلى يا رسول الله!\nقال: \"فما خَلَّفَك؟ \" قلت: والله لو أنَّ بين يدي أحدٍ من الناس غيرك جلست لخرجت (٦) من سخطه (٧) عليّ بعذر، ولقد أوتيتُ\n_________\n(١) من (ت).\n(٢) ما بين القوسين ليس في المصنَّف.\n(٣) في المصنف زيادة: ضحى.\n(٤) في الأصل: من يحلف، والمثبت من (ت).\n(٥) في المصنف: سرائرهم.\n(٦) في الأصل: تحرّجت، والتصويب من (ت).\n(٧) في (ت): من سخطته.","vol":"14","page":113},{"text":"جَدَلًا (١)، ولكل قد علمتُ يا نبي الله! أني إن أخبرك اليوم بقولٍ تجد عليّ فيه (٢) وهو حقّ، فإني أرجو فيه عفو الله، كان حدثتك اليوم حديثًا ترضى عني فيه وهو كذب، أوشك الله أن يطلعك عليّ، والله يا نبي الله؛ ما كنت قط أيسرّ ولا أخفَّ حالًا (٣) منّي حين تخلّفت عنك، قال: \"أمّا هذا فقد صدقكم الحديث، قم حتى يقضي الله فيك\"، فقمتُ، فثار على أثري ناس من قومي يؤنبونني، فقالوا: والله ما نعلمك أذنبت قبل هذا؛ فهلّا اعتذرت إلى النبي - ﷺ - بعذر يرضى عنك فيه، وكان استغفار رسول الله - ﷺ - سيأتي من وراء ذنبك، ولم تَقِفْ نفسك موقفًا لا تدري ما يقضي الله تعالى لك فيه، فلم يزالوا يؤنبونني، حتى هممت أن أرجع فأُكَذِّبَ نفسي، فقلت: هل قال هذا القول أحد غيري؟ قالوا: نعم، قاله هلال بن أمية الواقفي، ومرارة بن ربيعة (٤) العامري، فذكروا رجلين صالِحَين قد شهدا بدرًا (٥) في فيهما أسوة، فقلت: والله لا أرجع إليه في هذا أبدًا،\n_________\n(١) في الأصل: حدًّة، والمثبت من (ت) والمصنّف وسائر روايات الحديث.\n(٢) من (ت).\n(٣) في المصنف: حاذًا، وهما بمعنى كما تقدم.\n(٤) كذا في \"المصنّف\" و\"المسند\" و\"مسلم\"، وعند البخاري: بن الربيع، وصوّبها الحافظ في \"الفتح\" ٧/ ٣١١.\n(٥) علّق ابن القيم على هذا في \"زاد المعاد\" ٣/ ٥٧٧ بقوله: هذا الموضع مما عدّ من أوهام الزهريّ؛ فإنه لا يحفظ عن أحد من أهل المغازي والسير البته ذكر هذين الرجلين في أهل بدر، لا ابن إسحاق ولا موسى بن عقبة، ولا الأموي، ولا =","vol":"14","page":114},{"text":"ولا أكذب نفسي، قال: ونهى النبي - ﷺ - الناس عن كلامنا أيها (١) الثلاثة.\nقال: فجعلت أخرج إلى السوق فلا يكلمني أحد، وتنكّر لنا الناس، حتى ما هم بالذين نَعرِف، وتنكّرت لنا الحيطان، حتى ما هي بالحيطان التي نعرف، وتنكّرت لنا الأرض، حتى ما هي بالأرض التي نعرف، وكنت أقوى أصحابي (٢)، فكنت أخرج فأطوف بالأسواق، وآتي المسجد فأدخل، وآتي النبي - ﷺ - فأسلّم عليه، وأقول: هل حرّك شفتيه بالسلام، فإذا قمت فأقبلت قِبَلَ صلاتي، نَظَر إليَّ بمؤخر عينيه، وإذا نظرتُ إليه أعرضَ عنّي، واستكان صاحباي، فجعلا يبكيان الليل والنهار، لا يُطْلعان رؤوسهما، فلما طال ذلك عليَّ من جفوة المسلمين مشيت حتى تسوَّرت جدار أبي قتادة وهو ابن عمّي وأحبُّ الناس إليَّ، فسلمت عليه، فوالله ما ردَّ عليّ السلام، فقلت له: يا أبا قتادة؛ أنشدك الله؛ هل تعلمنّ أني أحبُّ الله ورسوله؟ قال: فسكت، فعدت فناشدته فسكت، فعدت فناشدته فقال: الله ورسوله أعلم، ففاضت عيناي وتولّيت حتى تسوَّزت الجدار (٣)، فبينا أنا أطوف في السُّوق\n_________\n= الواقدي، ولا أحد ممّن عدّ أهل بدر ..\nثم علّل بتعليل آخر تعقّبه عليه الحافظ ابن حجر في \"فتح الباري\" ٧/ ٣١١.\n(١) في الأصل: أيتها، والتصويب من (ت).\n(٢) في (ت): أقوى الناس.\n(٣) في (ت): الجدران.","vol":"14","page":115},{"text":"إذا رجل نصراني نبطيّ من نبط الشام جاء بطعام له يبيعه يقول: من يدلُّ على كعب بن مالك؟ فطفق الناس يشيرون له إليّ، فأتاني، فدفع إليَّ كتابًا من ملك غسّان، فإذا فيه: أما بعد! فإنه بلغني أن صاحبك قد جفاك وأقصاك، ولست بدار مضيعةٍ ولا هوان، فالحق بنا نُواسِك\"، فقلت: هذا أيضًا من البلاء والشرّ، فسجّرت التنور وأحرقته، فلما مضت أربعون ليلة، إذا رسولُ رسول الله - ﷺ - أتاني فقال: \"اعتزل امرأتك\"، فقلت: أُطلِّقها؟ قال: لا، ولكن لا تقربنّها، (وأرسل إلى صاحبيّ بمثل ذلك، فقلت لامرأتي: الحقي بأهلك فكوني عندهم حتى يقضي الله تعالى في هذا الأمر) (١)، قال: فجاءت امرأة هلال - ﵁ - فقالت: يا نبي الله! إن هلال بن أمية - ﵁ - شيخ ضعيف (٢)، فهل تأذن في أن أخدمه؟ قال: \"نعم، ولا يقربنّك\"، قالت: يا نبي الله! والله ما به (٣) حركة لشيء، ما زال يبكي الليل والنهار، مذ كان من أمره ما كان، (قال: فقال لي بعض أهلي: لو استأذنت رسول الله - ﷺ - في امرأتك، فقد أذن لامرأة هلال أن تخدمه، فقلت: لا أستأذن فيها رسول الله - ﷺ -؛ وما يدريني ماذا يقول في إذا استأذنته فيها وأنا رجل شاب) (٤)، فلما\n_________\n(١) ما بين القوسين ليست في \"المصنّف\"، \"المسند\"، وهي في \"صحيح البخاري\" من طريق الليث، عن عقيل، عن ابن شهاب.\n(٢) في المصنف: كبير ضعيف.\n(٣) زيادة من المصنَّف لا يستقيم النصّ بدونها.\n(٤) ما بين القوسين ليس في \"المصنف\" و\"المسند\"، وهو في \"صحيح البخاري\".","vol":"14","page":116},{"text":"مضت خمسون ليلة من حين نهى رسول الله - ﷺ - عن كلامنا صليّت على ظهر بيت لنا صلاة الفجر، ثم جلست، وأنا في المنزلة التي قال الله تعالى، قد ضاقت علينا الأرض بما رحبت وضاقت علينا أنفسنا؛ إذ سمعت نداء من ذروة سلع (١) أن أبشر يا كعب بن مالك! فخررت ساجدًا لله (٢)، وعلمت أن الله تعالى قد جاء بالفرج، ثم جاء رجل يركض على فرس يُبَشِّرُني، فكان موضع الصوت أسرع من فرسه، فأعطيته ثوبي بشارة ولبست ثوبين آخرين، قال: وكانت توبتنا نزلت على النبي - ﷺ - ثُلُث الليل، فقالت أم سلمة ﵂: يا رسول الله! ألا نبشِّر كعب بن مالك؟ قال: إذًا يحطمكم الناس، ويمنعونكم النوم سائر الليل (٣)، وكانت أم سلمة ﵂ مُحْسِنةً في شأني، تحزن بأمري، فانطلقتُ إلى النبي - ﷺ - فإذا هو جالس في المسجد، وحوله المسلمون، (فقام إليّ طلحة بن عبيد الله - ﵁ - يهرول حتى صافحني وقال: لتهنك توبة الله عليك، والله ما قام رجل من المهاجرين غيره، فكان كعب لا ينساها لطلحة) (٤)،\n_________\n(١) سَلْع: جبل صغير بسوق المدينة، يحيط به عمرانها من كل اتجاه، وهو أشهر جبالها.\n\"معجم البلدان\" لياقوت ٣/ ٢٦٧، \"معجم المعالم الجغرافية في السيرة النبوية\" لعاتق البلادي (ص ١٦٠).\n(٢) من (ت).\n(٣) في \"المصنّف\": الليلة.\n(٤) ما بين القوسين ليس في \"المصنّف\" و\"المسند\"، وهو في \"صحيح البخاري\".","vol":"14","page":117},{"text":"قال: كعب - ﵁ -: فلما سلّمت على النبي - ﷺ - قال لي وهو يستنير استنارة القمر -وكان إذا سُرَّ بالأمر استنار-: \"أبشر يا كعب! بخير يوم أتى عليك منذ ولدتك أمك\"، فقلت: يا رسول الله، أمن عند الله، أم عندك؟ قال: \"بل من عند الله\"، ثم تلا عليهم ﴿لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ﴾ إلى قوله ﴿وَكُونُوا مَعَ الصَّادِقِينَ﴾، فقلت: يا نبي الله، إن من توبتي أن لا أحدِّث إلَّا صادقًا، وأن أنخلع من مالي كُلِّه صدقة إلى الله -﷿- ورسوله، فقال: \"أمسك عليك بعض مالك فهو خير لك\"، قلت: فإني أمسك سهمي الذي بخيبر، قال: فما أنعم الله عليَّ بنعمة بعد الإسلام أعظم في نفسي من صدقي رسول الله - ﷺ - حين صدقته أنا وصاحباي أن لا نكون كذبنا فهلكنا، كما هلكوا، وإني لأرجو أن لا يكون الله -﷿- أبلى أحدًا في الصدق مثل الذي أبلاني، ما تعمدت بكذبة (١) بعدُ، وإن لأرجو أن يحفظني الله -﷿- فيما بقي. فهذا ما انتهى إلينا من حديث الثلاثة الذين خلفوا (٢).\n_________\n(١) في (ت): لي بكذبة.\n(٢) [١٤٦٨ - ١٤٧١] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج: أخرجه عبد الرزاق في \"المصنف\" ٥/ ٣٩٧ بهذا الإسناد، ومن طريقه أحمد في \"المسند\" ٦/ ٣٨٧ (٢٧١٧٥) والترمذي في التفسير باب ومن سورة التوبة (٣١٠٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٥٥. =","vol":"14","page":118},{"text":"﴿حَتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ﴾ اتسعت؛ أي ضاقت عليهم الأرض بسعتها ﴿وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ﴾ غمًّا وهمًّا ﴿وَظَنُّوا﴾ وأيقنوا (١) ﴿أَنْ لَا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ﴾.\n[١٤٧٢] سمعت الحسن بن محمد بن جعفر النيسابوري (٢)، يقول: سمعت إبراهيم بن محمد بن يزيد النسفي (٣)، يقول: سمعت أبا عبد الله (٤) -ختن أبي بكر الوراق- يقول: سئل أبو بكر الورّاق (٥) عن التوبة النصوح فقال: أن تضيق على التائب الأرض بما رحبت وتضيق عليه نفسه كتوبة كعب وصاحبيه - ﵁ - (٦).\n_________\n= وأخرجه ابن أبي شيبة في \"المصنف\" ١٣/ ٤٤٣ - ٤٤٨ (٣٨٠٠٤)، والبخاري في المغازي، باب حديث كعب بن مالك (٤٤١٨)، ومسلم في التوبة، باب حديث توبة كعب بن مالك وصاحبيه (٢٧٦٩)، والطبري في \"جامع البيان\" ١١/ ٥٨ - ٦٢، والبيهقي في \"دلائل النبوة\" ٥/ ٢٧٣ - ٢٧٩ من طرق عن الزهريّ. به.\n(١) انظر الظن بمعنى اليقين في \"مجاز القرآن\" لأبي عبيدة ١/ ٣٩، \"غريب الحديث\" لابن قتيبة (ص ٤٧).\nويأتي بمعنى الشكّ، فهو من الأضداد كما في \"غريب السجستاني\" (ص ٤٨٢)، \"الأضداد\" للأصمعي (ص ٣٤).\nويأتي لمعان أُخَر ذكرها الفيروز آبادي في \"بصائر ذوي التمييز\" ٣/ ٥٤٥ - ٥٤٧.\n(٢) أبو القاسم ابن حبيب النيسابوري، قيل: كذبه الحاكم.\n(٣) لم أجد من ترجم له.\n(٤) لم أجده.\n(٥) محمد بن عمر بن علي بن خلف البغدادي، أبو بكر الورّاق، ضعيف جدًّا.\n(٦) [١٤٧٢] الحكم على الإسناد:\nواهٍ؛ شيخ المصنف. قيل: كذبه الحاكم، وفي الإسناد من لم أجده. =","vol":"14","page":119},{"text":"﴿ثُمَّ تَابَ عَلَيْهِمْ﴾ أعاده تأكيدًا ﴿لِيَتُوبُوا﴾ فبدأ بالتوبة منه.\n[١٤٧٣] سمعت أبا القاسم ابن أبي بكر السدوسي (١) يقول: سمعت أبا سعيد أحمد بن محمد بن رميح الزيدي (٢) يقول: سمعت الحسن بن علّويه الدامغاني (٣) يقول: قال أبو يزيد البسطامي (٤): غلطت في أربعة أشياء: (في الابتداء مع الله) (٥): ظننت أني أُحِبُّه فإذا هو أحبَّني بقوله تعالى: ﴿يُحِبُّهُمْ وَيُحِبُّونَهُ﴾ (٦) وظننت أني أرضى عنه فإذا هو رضي عني قال الله تعالى: ﴿وَرَضُوا عَنْهُ﴾ (٧)، وظننت أني أذكره فإذا هو ذا ذكرني قال الله تعالى: ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ (٨)، وظننت أني أتوب فإذا هو تاب عليّ قال\n_________\n= التخريج:\nذكره أبو حيان في \"البحر المحيط\" ٥/ ١١٣.\n(١) قيل: كذبه الحاكم.\n(٢) ثقة، مأمونًا.\n(٣) ثقة.\n(٤) طيفور بن عيسى بن شروسان، أبو يزيد البِسْطَامي، أحد الزهاد، أخو الزاهدين: آدم وعلي، وكان جدهم شروسان مجوسيًا، فأسلم، يُقال أنه روى عن: إسماعيل السدي، وجعفر الصادق -أي الجد- وأبو يزيد. قال الذهبي: قلّ ما روى وله كلام نافع.\n(٥) ما بين القوسين ساقط من (ت).\n(٦) المائدة: ٥٤.\n(٧) المائدة: ١١٩.\n(٨) العنكبوت: ٤٥.","vol":"14","page":120},{"text":"الله تعالى: ﴿ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا﴾ (١).\n﴿إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ﴾.\n\n<span data-type=\"title\" id=toc-1726>١١٩ </span>- قوله تعالى ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ (١١٩)﴾\nقال نافع: مع محمد - ﷺ - وأصحابه (٢).\nوقال سعيد بن جبير: مع أبي بكر وعمر ﵄ (٣).\nوقال ابن جريج وابن حيان: مع المهاجرين (٤)، ودليله قوله -﷿-: ﴿لِلْفُقَرَاءِ الْمُهَاجِرِينَ﴾ إلى قوله ﴿أُولَئِكَ هُمُ الصَّادِقُونَ﴾ (٥).\n[١٤٧٤] أخبرني عبد الله بن محمد بن عبد الله (٦)، قال: نا محمد\n_________\n(١) [١٤٧٣] الحكم على الإسناد:\nشيخ المصنف قيل: كذبه الحاكم.\nالتخريج: لم أجده.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥١٦ وعزاه لابن جرير وابن المنذر وابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٠٦ من طريق يعقوب القمي، عن زيد بن أسلم، عن نافع. به.\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥١٧ لابن جرير وحده.\nوهو في \"جامع البيان\" ١١/ ٦٣ من طريق خلف بن خليفة، عن أبي هاشم الرماني، عن سعيد بن جبير. به.\n(٤) أخرجه الطبري في \"جامع البيان\" ١١/ ٦٣ من طريق الحسين، عن حجاج، عن ابن جريج. به.\n(٥) الحشر: ٨.\n(٦) ابن زياد أبو القاسم النهدي.","vol":"14","page":121},{"text":"ابن عثمان بن الحسن (١)، نا محمد بن الحسين بن صالح (٢)، نا علي بن جعفر بن موسى (٣)، نا جندل بن والق (٤)، نا محمد بن عمر المازني (٥)، نا الكلبي (٦)، عن أبي صالح (٧)، عن ابن عباس - ﵄ - في هذِه الآية ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ (١١٩)﴾ قال: مع علي بن أبي طالب - ﵁ - وأصحابه (٨).\n[١٤٧٥] وأخبرني عبد الله بن حامد (٩)، قال: نا محمد بن عثمان (١٠)، نا محمد بن الحسين (١١) نا علي بن العباس المقانعي (١٢)،\n_________\n(١) لعله محمد بن عثمان بن حسن القاضي النصيبي، أبو الحسين، كذاب؟\n(٢) لم أعرفه.\n(٣) لم أجده.\n(٤) التغلبي أبو علي الكوفي. صدوق يغلط ويصحِّف.\n(٥) لم أقف على ترجمته.\n(٦) محمد بن السائب، متهم بالكذب ورمي بالرفض.\n(٧) باذام- بالذال المعجمة، ويقال آخره نون- أبو صالح مولى أم هانئ، تركه يحيى القطان وابن مهدي وضعفه ابن معين والنسائي.\n(٨) [١٤٧٤] الحكم على الإسناد: إسناده ضعيف جدًّا، فالكلبي متهم بالكذب، وفيه أيضًا من لم أجدهم.\nالتخريخ: عزاه السيوطي في \"الدر المنثور\" ٣/ ٥١٧ لابن مردويه وحده.\n(٩) لم يذكر بجرح أو تعديل.\n(١٠) كذاب، روى للشيعة مناكير ووضع لهم.\n(١١) لم أجده.\n(١٢) علي بن العباس بن الوليد البجلي، أبو الحسن المَقَانعي الكوفي، ثقة صدوق.","vol":"14","page":122},{"text":"نا جعفر بن محمد بن الحسن (١)، نا أحمد بن صبيح الأسدي (٢)، نا مفضل بن صالح (٣)، عن جابر (٤)، عن أبي جعفر (٥) في قوله تعالى: ﴿وَكُونُوا مَعَ الصَّادِقِينَ﴾ قال: مع آل محمد - ﷺ - (٦).\nوقال يمان بن رئاب: أصدقوا كما صدق الثلاثة الذين خُلّفوا.\nوقال ابن عباس - ﵄ -: مع الذين صدقت نياتهم، فاستقامت قلوبهم وأعمالهم (٧)، وخرجوا مع رسول الله - ﷺ - إلى تبوك بإخلاص ونية.\nوقال قتادة: يعني الصدق والنية والعمل، والصدق (٨) في الليل والنهار، وفي السر والعلانية.\nوكان ابن مسعود يقول: كونوا من الصادقين.\nوكذا كان يقرؤها هو وابن عباس - ﵄ -.\n_________\n(١) تقدمت الاشارة عليه في الإسناد (٣٥).\n(٢) ضعيف.\n(٣) ضعيف.\n(٤) الجعفي، ضعيف، رافضي.\n(٥) الباقر محمد بن علي بن الحسين، الملقب بالسجَّاد.\n(٦) [١٤٧٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ شيخ المصنف لم يُذكر بجرح أو تعديل، والإسناد مليء بالضعفاء والمجاهيل.\nولم أجده عند غير المصنف.\n(٧) من (ت).\n(٨) من (ت).","vol":"14","page":123},{"text":"وروي ذلك عن النبي - ﷺ - (١).\n[١٤٧٦] أخبرنا عبد الله بن حامد (٢)، نا عبد الله بن محمد بن الحسن (٣)، نا محمد بن يحيى (٤)، نا وهب بن جرير (٥)، نا شعبة (٦)، عن عمرو بن مرّة (٧)، عن أبي عبيدة (٨)، عن عبد الله (٩) - ﵁ - قال: إن الكذب لا يصلح من جدّ ولا هزل، ولا أن يعد أحدكم صبيَّهُ شيئًا ثم لا ينجز له، اقرأوا إن شئتم: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ (١١٩)﴾ هل ترون في الكذب رخصة؟ ! (١٠).\n_________\n(١) انظر \"جامع البيان\" للطبري ١١/ ٦٣، \"البحر المحيط\" لأبي حيان ٥/ ١١٤.\n(٢) لم يُذكر بجرح أو تعديل.\n(٣) ابن الشرقي، سماعاته صحيحة من مثل الذهلي وطبقته لكن تكلموا فيه لإدمانه شرب المسكر.\n(٤) محمد بن يحيى بن عبد الكريم الأزدي، ثقة.\n(٥) ثقة.\n(٦) ابن الحجاج، ثقة، حافظ، متقن.\n(٧) ثقة، عابد، ورُمي بالإرجاء.\n(٨) أبو عبيدة بن عبد الله بن مسعود، مشهور بكنيته، كوفي ثقة.\n(٩) أبو عبيدة بن عبد الله بن مسعود - ﵁ -، الصحابي، المشهور.\n(١٠) [١٤٧٦] الحكم على الإسناد:\nإسناد المصنف ضعيف لانقطاعه، وشيخ المصنف لم يذكر بجرح ولا تعديل، لكن صح موقوفًا من غير طريق أبي عبيدة عن أبيه كما سيأتي.\nالتخريج:\nعزاه السيوطي في \"الدر المنثور\" ٣/ ٥١٧ لسعيد بن منصور وابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم وابن عدي وأبي الشيخ وابن مردويه والبيهقي. وقد أخرجه الواحدي في \"الوسيط\" ٢/ ٥٣٣ من طريق عبد الله بن حامد. به. =","vol":"14","page":124},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وأخرجه ابن عدي في مقدمة \"الكامل\" ١/ ٢٦، والبيهقي في \"شعب الإيمان\" ٣/ ٢٠٢ من طريق وهب بن جرير، عن شعبة .. بنحوه. دون قوله ولا أن يعد أحدكم صبيهُ شيئًا ثملا ينجز له.\nوأخرجه ابن المبارك في \"الزهد\" (ص ٤٩١) ومن طريقه الطبري في \"جامع البيان\" ٦٣/ ١١ وفي \"تهذيب الآثار\" في مسند على (ص ١٤٧).\nوأخرجه سعيد بن منصور في \"السنن\" ٥/ ٢٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٠٦ من طرق عن شعبة. بنحوه.\nوأخرجه وكيع في \"الزهد\" ٣/ ٦٩٦ ومن طريقه هناد في \"الزهد\" ٢/ ٦٣٢ وابن جرير في \"تفسيره\" ١١/ ٦٣ من طريق الأعمش.\nوأخرجه الطبري في مسند على من \"تهذيب الآثار\" (ص ١٤٧) من طريق المسعودي.\nكلاهما عن عمرو بن مرّة، عن أبي عبيدة، عن أبيه. بنحوه.\nوهذا الإسناد ضعيف، فإن أبا عبيدة لم يسمع من أبيه.\nلكن يقوّيه ما أخرجه سعيد بن منصور في \"سننه\" ٥/ ٢٩٦ ومن طريقه الطبراني في \"المعجم الكبير\" ٩/ ١٠٢ عن أبي عوانة، عن أبي إسحاق السبيعي، عن أبي الأحوص، عن ابن مسعود. بنحوه. ومن طريق أبي عوانة رواه مسدد في \"مسنده\" كما فى \"المطالب العالية\" ٣/ ١٥٨، قال ابن حجر: موقوف صحيح.\nوأخرجه أحمد في \"المسند\" ١/ ٤١٠ (٣٨٩٦)، والطبري في \"تهذيب الآثار\" في مسند على (ص ١٤٧) من طريق شعبة، عن أبي إسحاق. به.\nوهذا إسناد صحيح.\nورواه أيضًا إبراهيم النخعي مرسلًا، عن ابن مسعود: أخرجه وكيع في \"الزهد\" ٣/ ٦٩٥ من طريق الأعمش، عن إبراهيم، عن عبد الله .. فذكره.\nوهذا إسناد صحيح أيضًا؛ فإن مراسيل النخعي عن ابن مسعود صحيحة عند جماعة من الأئمة كما في \"التمهيد\" لابن عبد البر ١/ ٣٧ - ٣٨، \"جامع التحصيل\" للعلائي (ص ٨٨)، \"تهذيب التهذيب\" ١/ ١٧٨ - ١٧٩.","vol":"14","page":125},{"text":"<span data-type=\"title\" id=toc-1727>١٢٠ </span>- قوله تعالى: ﴿ما كَانَ لِأَهْلِ الْمَدِينَةِ﴾\nظاهره خبر، ومعناه نهي كقوله ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ﴾ (١) (٢). ﴿وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ﴾ سكان البوادي: مزينة وجهنية وأشجع وأسلم وعفار ﴿أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللَّهِ﴾ - ﷺ - إذا غزا ﴿وَلَا﴾ أن (٣) ﴿يَرْغَبُوا بِأَنْفُسِهِمْ عَنْ نَفْسِهِ﴾ في مصاحبته ومعاونته والجهاد معه.\nوقال الحسن: يعني لا يرغبون بأنفسهم أن يصيبهم من الشدائد مثل ما يصيب رسول الله - ﷺ - (٤).\n﴿ذَلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ﴾ في سفرهم في ﴿ظَمَأٌ﴾ عطش، وقرأ عبيد ابن عمير (ظماء) - بالمدّ- وهما لغتان؛ مثل خطأ وخطآء (٥).\n﴿وَلَا نَصَبٌ﴾ تعب (٦) ﴿وَلَا مخَمصَةٌ﴾ مجاعة (٧) ﴿فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا﴾ أرضًا ﴿يَغِيظُ الْكُفَّارَ﴾ وطؤوهم إياها ﴿وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا﴾ ولا يصيبون من عَدُوِّهم قتلًا أو\n_________\n(١) الأحزاب: ٥٣.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٩٠.\n(٣) من (ت).\n(٤) ذكره البغوي ٤/ ١٠٩ - ١١٠.\n(٥) انظر \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٩٠ بنصه، \"البحر المحيط\" لأبي حيان ٥/ ١١٥.\n(٦) انظر \"جامع البيان\" للطبري ١١/ ٦٤، \"المحرر الوجيز\" لابن عطية ٣/ ٩٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٥٧).\n(٧) انظر المصدرين السابقين، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٢٩٩).","vol":"14","page":126},{"text":"أسرًا أو غنيمة أو هزيمة، يقال: نِلْتُ الشيء فهو منيل ومنال (١).\n﴿إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ﴾ قال ابن عباس - ﵄ -: بكل روعة تنالهم في سبيل الله سبعين ألف حسنة (٢).\n﴿إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ﴾ فإن أصابه ظمأ سقاه الله من نهر الحيوان فلا يصيبه ظمأ بعده، كان أصابه نصب أعطاه الله تعالى الغسل (٣) من نهر الحيوان وانقطع من النصب، ومن خرج في سبيل الله لم يضع قدمًا ولا يدًا ولا جبينًا (٤) ولا أنفًا ولا ركبةً ولا ساجدًا ولا راكعًا ولا ماشيًا ولا نائمًا في بقعة من بقاع الله تعالى إلا أذن الله له بالشهادة وبالشفاعة.\n\nواختلفوا في حكم هذِه الآية:\nفقال قتادة: هذِه خاصة لرسول الله - ﷺ - إذا غزا بنفسه فليس لأحد أن يتخلف عنه إلا بعذر، فأما غيره من الأئمة والولاة؛ فإن لمن شاء من المؤمنين أن يتخلّف خلافه إذا لم يكن بالمسلمين إليه ضرورة ماسّة (٥) (٦)، قال: وذكر لنا أن نبي الله - ﷺ - قال: \"لولا أن أشق\n_________\n(١) \"القاموس المحيط\" للفيروزآبادي ٤/ ٨٣.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٩١، وأبو حيان في \"البحر المحيط\" ٥/ ١١٥.\n(٣) في (ت): العَسَل، وهو تصحيف.\n(٤) في (ت): ولا جنبًا.\n(٥) في (ت): خاصة.\n(٦) أثر قتادة أخرجه الطبري في \"جامع البيان\" ١١/ ٦٤ من طريق يزيد، عن سعيد بن =","vol":"14","page":127},{"text":"على أمتي ما تخلّفت خلف سرية تغزو في سبيل الله، لكني لا أجد سعة فأنطلق بهم معي وبشقّ على أن أدعهم بعدي\" (١).\nوقال الوليد بن مسلم: سمعت الأوزاعي وابن المبارك والفزاري والسبيعي وابن جابر وسعيد بن عبد العزيز يقولون في هذِه الآية: إنها لأول هذِه الأمة وآخرها (٢).\nوقال ابن زيد: هذا حين كان أهل الإسلام قليلًا فلما كثروا نسخها الله وأباح التخلف لمن شاء فقال: ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً﴾ الآية (٣).\n_________\n= أبي عروبة، عن قتادة. به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٠٨ من طريق أبي الجماهر، عن سعيد بن بشير، عن قتادة. بنحوه.\n(١) أخرجه مالك في \"الموطأ\" ٢/ ٤٦٥ ومن طريقه النسائي في \"السنن الكبرى\" في السير باب التخلف عن السرية (٨٨٣٥)، والبغوي في \"شرح السنة\" ١٠/ ٣٥٠.\nوأخرجه أحمد في \"المسند\" ٢/ ٤٢٤، ٤٧٣ (٩٤٨٠، ١٠١٢٦)، والبخاري في الجهاد، باب الجعائل والحملان في السبيل (٢٩٧٢)، ومسلم في الإمارة، باب فضل الجهاد والخروج في سبيل الله (١٨٧٦)، وابن الجارود في \"المنتقى\" (ص ١٣٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٣٨ من طرق عن يحيى بن سعيد، عن أبي صالح السمان، عن أبي هريرة - ﵁ -. بنحوه. وله طرق أخرى عن أبي هريرة في الصحيحين وغيرهما بألفاظ متقاربة.\n(٢) أخرجه الطبري في \"جامع البيان\" ١١/ ٦٥ عن علي بن سهل، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٠٧ عن أبيه، عن عيسى بن يونس الرملي، كلاهما عن الوليد بن مسلم. به.\n(٣) أخرجه الطبري في \"جامع البيان\" ١١/ ٦٥ من طريق ابن وهب، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٠٧ من طريق أصبغ بن الفرج، كلاهما عن =","vol":"14","page":128},{"text":"<span data-type=\"title\" id=toc-1728>١٢١ </span>- ﴿وَلَا يُنْفِقُونَ﴾\nفي سبيل الله ﴿نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً﴾ ولا عِلاقة سوط ﴿وَلَا يَقْطَعُونَ﴾ ولا يجاوزون (١) ﴿وَادِيًا﴾ في مسيرهم مقبلين أو مدبرين ﴿إِلَّا كُتِبَ لَهُمْ﴾ يعني آثارهم وخطاهم ﴿لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ﴾ يرضيهم بالثواب، ويدخلهم الجنة بغير حساب، قاله ابن عباس - ﵄ -.\n[١٤٧٧] أخبرنا أبو عمرو الفراتي (٢) بقراءتي عليه، أنا أبو موسى (٣)، انا مسدّد (٤)، نا هارون بن عبد الله (٥)، قال: نا ابن أبي\n_________\n= عبد الرحمن بن زيد. بنحوه.\nقال النحاس في \"الناسخ والمنسوخ\" ٢/ ٤٦٩: مذهب ابن زيد أنه نسخها وما كان المؤمنون لينفروا كافة، ومذهب غيره أنه ليس ها هنا ناسخ ولا منسوخ، وأن الآية الأولى توجب إذا نفر النبي - ﷺ - أو احتيج إلى المسلمين واستنفروا لم يسع أحد التخلف، وإذا بعث النبي - ﷺ - سرية تخلفت طائفة، وهذا مذهب ابن عباس والضحاك وقتادة.\nوقال مكي بن أبي طالب في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ٣٢٢) بعد أن ذكر كلام النحاس المتقدم: .. وهو الصواب، إن شاء الله، لأن حمل الآيتين على فائدتين وحكمين أولى من حملهما على فائدة واحدة.\nوهذا ما رجحه ابن جرير الطبري ﵀ في \"جامع البيان\" ١١/ ٦٥.\n(١) في (ت): يتجاوزون.\n(٢) لم يُذكر بجرح أو تعديل.\n(٣) عمران بن موسى، أبو موسى الفرغاني، لم يُذكر بجرح أو تعديل.\n(٤) مسدد بن قطن، ثقة.\n(٥) أبو موسى الحمّال -بالمهملة- البزاز، ثقة.","vol":"14","page":129},{"text":"فُدَيك (١)، عن الخليل بن عبد الله (٢)، عن الحسن (٣)، عن علي بن أبي طالب وأبي الدرداء وأبي هريرة وأبي أمامة الباهلي وعبد الله بن عمر وعبد الله بن عمرو وجابر بن عبد الله وعمران بن حصين - ﵁ - يحدثون عن رسول الله أنه قال: \"من أرسل نفقة في سبيل الله وأقام في بيته فله بكل درهم يوم القيامة سبعمائة درهم، ومن غزا بنفسه وأنقق في وجهه ذلك؛ فله بكل درهم يوم القيامة سبعمائة ألف درهم\" ثم تلا هذِه الآية ﴿وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ﴾ (٤) (٥).\n_________\n(١) محمد بن إسماعيل بن مسلم بن أبي فديك، صدوق.\n(٢) مجهول.\n(٣) هو البصري، ثقة، فقيه، فاضل، مشهور، وكان يرسل كثيرًا ويدلس.\n(٤) البقرة: ٢٦١.\n(٥) [١٤٧٧] الحكم على الإسناد:\nإسناده ضعيف؛ لجهالة الخليل بن عبد الله، وشيخ المصنف وشيخ شيخه لم يُذكرا بجرح أو تعديل.\nالتخريج:\nأخرجه ابن ماجه في الجهاد، باب فضل النفقة في سبيل الله (٢٧٦١) عن هارون بن عبد الله الحمّال. به.\nقال البوصيري في \"مصباح الزجاجة\" ٢/ ٣٨٨: هذا إسناد ضعيف، الخليل بن عبد الله لا يعرف، قاله الذهبي وابن عبد الهادي.\nوقال ابن عبد الهادي كما في \"تهذيب التهذيب\" لابن حجر ٣/ ١٦٧: وهو حديث منكر.\nوقال الألباني في تخريج أحاديث \"مشكاة المصابيح\" ٢/ ١١٣٢: إسناده ضعيف.","vol":"14","page":130},{"text":"<span data-type=\"title\" id=toc-1729>١٢٢ </span>- قوله تعالى: ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً﴾ الآية\nقال ابن عباس ﵄ في رواية الكلبي: كان رسول الله - ﷺ - إذا خرج غازيًا لم يتخلف عنه إلا المنافقون والْمُعذّرون، فلما أنزل الله تعالى عيوب المنافقين وبيَّن نفاقهم في غزوة تبوك؛ قال المؤمنون: والله لا نتخلف عن غزاة يغزوها رسول الله - ﷺ - ولا سرية أبدًا، فلما أمر رسول الله - ﷺ - بالسرايا إلى العدو، ونفر المسلمون جميعًا إلى الغزو، وتركوا رسول الله - ﷺ - وحده بالمدينة؛ فأنزل الله تعالى ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً﴾ (١). يعني: ليس لهم أن يخرجوا جميعًا إلى الغزو ويتركوا رسول الله - ﷺ - وحده. ﴿فَلَوْلَا نَفَرَ﴾ فهلاّ خرج ﴿مِنْ كُلِّ فِرْقَةٍ﴾ قبيلة ﴿مِنْهُمْ طَائِفَةٌ﴾ جماعة ﴿لِيَتَفَقَّهُوا فِي الدِّينِ﴾ يعني الفرقة القاعدين، فإذا رجعت السرايا وقد نزل بعدهم قرآن وتعلمه القاعدون، قالوا لهم إذا رجعوا: إن الله تعالى قد أنزل على نبيِّكم بعدكم قرآنا وقد تعلّمناه، فيمكث السرايا يتعلمون مما أنزل الله -﷿- على نبيهم بَعدَهُم، ويبعثُ سرايا أُخَر؛ فذلك ﴿لِيَتَفَقَّهُوا فِي الدِّينِ﴾ (٢).\n_________\n(١) انظر \"أسباب النزول\" للواحدي (ص ٢٦٩)، \"معالم التنزيل\" للبغوي ٤/ ١١١؛ \"زاد المسير\" لابن الجوزي ٣/ ٥١٦.\nجماعة من مشاهير الصحابة.\n(٢) هذا المعنى مروي من طريق علي بن أبي طلحة، عن ابن عباس، كما في \"جامع البيان\" للطبري ١١/ ٦٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٩١٢، \"الدر المنثور\" للسيوطي ٣/ ٥٢١.","vol":"14","page":131},{"text":"﴿وَلِيُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ﴾ وليعلموهم القرآن ويخوفوهم به ﴿لَعَلَّهُمْ يَحْذَرُونَ﴾ ولا يعملون بخلافه.\nوقال الحسن: هذا التفقه والإنذار راجع إلى الفرقة النافرة (١).\nومعنى الآية: ليتفقهوا أي: ليتبصروا ويتيقنوا بما يريهم الله تعالى من الظهور على المشركين ونصرة الدين، ولينذروا قومهم من الكفار إذا رجعوا إليهم من الجهاد فيخبرونهم بنصر الله النبي والمؤمنين، ويخبرونهم أنهم لا يدان (٢) لهم بقتال رسول الله - ﷺ - والمؤمنين، لعلهم يحذرون قتال النبي - ﷺ - فينزل بهم ما نزل بأصحابهم من الكفار.\nقال الكلبي: ولها وجه آخر؛ ذُكِر أن أحياء من بني أسد بن خزيمة أصابتهم سَنَة شديدة، فأقبلوا بالذراري معهم والصبية حتى نزلوا المدينة، فأفسدوا طُرُقها بالعذرات، وأغلوا أسعارها؛ فأنزل الله تعالى هذِه الآية (٣).\n_________\n(١) أسنده عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٩١، والطبري في \"جامع البيان\" ١١/ ٦٩ - ٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩١٢ من طريق معمر، عن الحسن. بنحوه.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ١١١. واختاره الطبري في \"جامع البيان\" ١١/ ٧٥ وَوَجّههُ، وابن الجوزي في \"زاد المسير\" ٣/ ٥١٧ وقال: وهو أشبه بظاهر الآية، وقوّاه ابن عطية في \"المحرر الوجيز\" ٣/ ٩٥.\n(٢) في (ت): لا يؤذن.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ١١٢.\nوأسند الطبري في \"جامع البيان\" ١١/ ٦٨ نحوه، عن ابن عباس.","vol":"14","page":132},{"text":"وقال مجاهد: نزلت في ناس من أصحاب النبي - ﷺ -، خرجوا في البوادي، فأصابوا من فيها معروفًا وخصبًا، ودعوا من وجدوا من الناس على الهدى، فقال الناس لهم: ما نراكم إلا وقد تركتم صاحبكم وجئتمونا، فوجدوا في أنفسهم من ذلك حَرَجًا، وأقبلوا كلّهم من البادية حتى دخلوا على النبي - ﷺ -، فأنزل الله -﷿-: ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ﴾ وليستمعوا (١) ما أنزل الله بعدهم ﴿وَلِيُنْذِرُوا قَوْمَهُمْ﴾ الناس كلهم ﴿إِذَا رَجَعُوا إِلَيْهِمْ﴾ ويدعوهم إلى الله -﷿- ﴿لَعَلَّهُمْ يَحْذَرُونَ﴾ بأس الله -﷿- ونقمته باتّباعِهِم وطاعتهم له، وقعدت طائفة يبتغون الخير (٢).\nقال عكرمة: لما نزلت ﴿إِلَّا تَنْفِرُوا يُعَذِّبْكُمْ عَذَابًا أَلِيمًا﴾ ﴿مَا كَانَ لِأَهْلِ الْمَدِينَةِ وَمَنْ حَوْلَهُمْ مِنَ الْأَعْرَابِ أَنْ يَتَخَلَّفُوا عَنْ رَسُولِ اللَّهِ﴾ قال المنافقون: هلك أهل البدو والذين تخلفوا عن محمد - ﷺ - ولم ينفروا معه! وقد كان ناس من أصحاب رسول الله - ﷺ - خرجوا إلى البدو، وإلى قومهم يفقهونهم، فأنزل الله تعالى في العذر لأولئك\n_________\n(١) في (ت): وليسمعوا.\n(٢) \"تفسير مجاهد\" ١/ ٢٨٨ - ٢٨٩.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٢٢ لابن أبي شيبة، وابن جرير، وابن المنذر، وابن أبي حاتم، وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٦٦ - ٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩١٠ من طريق ابن أبي نجيح، عن مجاهد .. بنحوه.","vol":"14","page":133},{"text":"هذِه الآية (١).\n[١٤٧٨] أخبرنا أحمد بن محمد بن عبد الله بن حَمّويه (٢) قال: نا أبو زكريا العنبري (٣)، نا أحمد بن محمد بن الأزهر السجزي (٤)، نا محمد بن مسلم بن وارة الرازي (٥)، قال: سمعت عبد الرزاق بن همام (٦) يقول في قوله تعالى: ﴿فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ﴾ قال: هم أصحاب الحديث (٧).\n_________\n(١) أخرجه الطبري في \"جامع اليان\" ١١/ ٦٩ من طريق ابن عكانة، عن سليمان الأحول، عن عكرمة. به.\nوذكره ابن الجوزي في \"زاد المسير\" ٣/ ٥١٦.\n(٢) لم أجده.\n(٣) إمام، ثقة.\n(٤) واه.\n(٥) ثقة، حافظ.\n(٦) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٧) [١٤٧٨] الحكم على الإسناد:\nإسناده ضعيف جدًا؛ لحال أحمد بن محمد بن الأزهر، وشيخ المصنف لم أجده.\nالتخريج:\nأخرجه الخطيب البغدادي في \"شرف أصحاب الحديث\" (ص ٥٩) قال: قرأت على محمد بن أحمد بن يعقوب، عن محمد بن نعيم الضبي، قال: سمعت أبا عبد الله محمد بن محمد بن عبيد الله الحافظ، يقول: سمعت محمد بن مسلم بن وارة، يقول: سمعت أحمد بن حنبل، يقول: سمعت عبد الرزاق يقول في قوله -﷿-: ﴿فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ﴾ قال: هم أصحاب الحديث. وإسناده صحيح. وذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٩٨ وعزا ذكره للثعلبي.","vol":"14","page":134},{"text":"<span data-type=\"title\" id=toc-1730>١٢٣ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ﴾\nأمروا بقتال الأقرب فالأقرب إليهم في الدار والنسب.\nقال ابن عباس - ﵄ -: مثل قريظة والنضير وخيبر وفدك ونحوها (١).\nوقيل (٢): أراد بهم الروم لأنهم كانوا سكان الشام يومئذ، والشام كانت أقرب إلى المدينة من العراق.\nوكان الحسن إذا سئل عن قتال الروم والترك والديلم تلا هذِه الآية (٣).\n﴿وَلْيَجِدُوا فِيكُمْ غِلْظَةً﴾ شدة وحمية (٤).\nوقال الضحاك: عنفًا، وقال الحسن: صبرًا على جهادهم (٥).\n﴿وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ﴾ بالعون والنصر.\n\n<span data-type=\"title\" id=toc-1731>١٢٤ </span>- قوله تعالى ﴿وَإِذَا مَا أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ﴾.\nيعني المنافقين ﴿مَنْ يَقُولُ أَيُّكُمْ﴾ قراءة العامة برفع الياء لمكان الهاء.\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٥١٨.\n(٢) قاله الطبري كما في \"جامع البيان\" ١١/ ٧١ بنصّه.\n(٣) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٢٣ وعزاه لابن جرير وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩١٣ من طريق الربيع، عن الحسن. به. وليس فيه (الترك).\n(٤) انظره وما بعده في \"الوسيط\" للواحدي ٢/ ٥٣٥، \"معالم التنزيل\" للبغوي ٤/ ١١٤.\n(٥) وهذِه معانٍ متقاربة، قال أبو حيان في \"البحر المحيط\" ٥/ ١١٨: والغلظة: تجمع الجرأة والصبر على القتال وشدة العداوة.","vol":"14","page":135},{"text":"وقرأ عبيد بن عمير (أيكم) -بفتح الياء (١) - وكلٌّ صواب ﴿زَادَتْهُ هَذِهِ إِيمَانًا﴾ يقينًا وإخلاصًا وتصديقًا، قال الله تعالى: ﴿فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا﴾ يقينًا، وقال الربيع: خشية (٢).\n﴿وَهُمْ يَسْتَبْشِرُونَ﴾ يفرحون بنزول القرآن.\nوقال جويبر (٣)، عن الضحاك (٤)، عن ابن عباس - ﵄ -: وإذا ما أنزلت سورة، يعني سورة محكمة فيها (٥) الحل (٦) والحرام (٧)، ﴿فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زَادَتْهُ هَذِهِ إِيمَانًا فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا﴾ تصديقًا بالفرائض؛ مع إيمانهم بالرحمن ﴿وَهُمْ يَسْتَبْشِرُونَ﴾ بنزول الفرائض.\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٠)، \"شواذ القراءة\" للكرماني (ل ١٠٥/ ب)، \"البحر المحيط\" لابن حيان ٥/ ١١٨ وقال في توجيهها: بالنصب على الاشتغال، والنصب فيه عند الأخفش أفصح كهو بعد أداة الاستفهام.\n(٢) أخرجه الطبري في \"جامع البيان\" ١١/ ٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩١٤ من طريق ابن أبي جعفر، عن أبيه، عن الربيع. به.\n(٣) جويبر بن سعيد الأزدي، أبو القاسم البلخي، ضعيف جدًا.\n(٤) الضحاك بن مزاحم، صدوق، كثير الإرسال.\n(٥) قبلها بياض في الأصل قدر سطرين، تم إكماله من (ت).\n(٦) في (ت): الحلال.\n(٧) الحكم على الإسناد:\nضعيف جدًّا؛ آفته جويبر.\nولم أجد من ذكره غير المصنف.","vol":"14","page":136},{"text":"<span data-type=\"title\" id=toc-1732>١٢٥ </span>- قوله تعالى: ﴿وَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾\nشكّ ونفاق (١) ﴿فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ﴾ كفرًا إلى كفرهم (٢)، وضلالًا إلى ضلالهم، وشكا إلى شكّهم (٣).\nوقال مقاتل: إثمًا إلى إثمهم (٤).\n﴿وَمَاتُوا وَهُمْ كَافِرُونَ﴾ قال مجاهد: في هذِه الآية الإيمان يزيد وشقص (٥).\nوقال عمر بن الخطاب - ﵁ -: لو وزن إيمان أبي بكر - ﵁ - بإيمان أهل الأرض لرجحهم، بلى إن الإيمان يزيد وينقص؛ قالها ثلاث مرات (٦).\n_________\n(١) انظر، \"جامع البيان\" للطبري ١١/ ٧٣، \"معاني القرآن\" للزجاج ٢/ ٤٧٦.\n(٢) قاله قطرب كما في \"النكت والعيون\" للماوردي ٢/ ٤١٦.\n(٣) قاله ابن عباس كما في \"زاد المسير\" لابن الجوزي ٣/ ٥١٩، وعزاه أبو حيان في \"البحر المحيط\" ٥/ ١١٩ للسدّي والكلبي.\n(٤) \"تفسير مقاتل\" ٢/ ٢٠٤.\nوذكره أيضًا الماوردي في \"النكت والعيون\" ٢/ ٤١٦، وابن الجوزي في \"زاد المسير\" ٣/ ٥١٩، وأبو حيان في \"البحر المحيط\" ٥/ ١١٩، وقال القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٩٩: والمعنى متقارب.\n(٥) عزاه السيوطي في \"الدر المنثور\" ٢/ ١٨١ لابن أبي حاتم.\nوأخرجه أيضًا الثوري في \"تفسيره\" (ص ٨٢) عن رجل، عن مجاهد .. به.\n(٦) أخرجه البيهقي في \"شعب الإيمان\"١/ ٦٩ من طريق سلمة بن كهيل، عن هزيل بن شرحبيل، عن عمر بن الخطاب. به. إلى قوله (لرجحهم).","vol":"14","page":137},{"text":"وروى زبيد اليامي (١)، عن زرّ - ﵁ - (٢) قال: كان عمر - ﵁ - يأخذ بيد الرجل والرجلين من أصحابه فيقول: تعالوا حتى نزاد إيمانًا (٣).\nوقال علي بن أبي طالب - ﵁ -: إن الإيمان ليبدو لمعة (٤) بيضاء في\n_________\n(١) هو زبيد بن الحارث بن عبد الكريم بن عمرو اليامي، أبو عبد الرحمن الكوفي، ثقة عابد قليل الحديث.\n(٢) في الأصل: ذرٍّ، وفي (ت): أبي ذرّ، والمثبت من مصنف ابن أبي شيبة.\nوإنما وقع التحريف فيه لأن كلًا من: زرّ بن حبيش الأسدي، وذرّ بن عبد الله الهمداني معدود في شيوخ زبيد اليامي، وإنما صوّبت أن يكون شيخه هنا هو زرّ لأمرين:\nالأول: أني لم أجد في شيوخ ذرٍّ من خلال ترجمته في \"تهذيب الكمال\" ٨/ ٥١١ عمر بن الخطاب - ﵁ -.\nقال الألباني: لم يدرك عمر، ولم أجد من نصّ عليه من المتقدمين.\nالثاني: أنه مما طُعن به على ذر الهمداني أنه كان يرى الإرجاء، والإيمان عند المرجئة شيء واحد استوت أطرافه يبقى كلّه أو يذهب كلّه، وبالتالي فالإيمان عندهم لا يزيد ولا ينقص.\nوالأثر المروي هنا مخالف لهذِه العقيدة، فيبعد أن يروي الراوي ما يخالف معتقده! ! والله أعلم.\n(٣) أخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٣٠١ (٣٠٨٨١)، وفي \"الإيمان\" (ص ٣٦) من طريق أبي أسامة.\nوأخرجه الآجري في \"الشريعة\" ٢/ ٥٨٤، واللالكائي في \"السنّة\" ٣/ ١٠١٢ من طريق يزيد بن هارون.\nوأخرجه ابن بطّة في \"الإبانة الكبرى\" قسم الإيمان ٢/ ٨٤٦ من طريق حجاج المصيصي. ثلاثتهم عن محمد بن طلحة، عن زبيد اليامي. بنحوه. وهو في \"مسائل الإيمان\" لأبي يعلى (ص ٤٠٤).\n(٤) في هامش الأصل: لمظة.","vol":"14","page":138},{"text":"القلب، فكلما ازداد الإيمان عظمًا ازداد البياض، حتى يَبْيَضَّ القلبُ كُلُّه، وإن النفاق ليبدو لُفظة سوداء في القلب؛ فكلما ازداد النفاق ازداد ذلك السواد حتى يسودّ القلبُ كلُّه، وأيْمُ الله لو شققتم عن قلب مؤمن لوجدتموه أبيض، ولو شققتم عن قلب منافق لوجدتموه أسود (١).\nوكتب الحسن إلى عمر بن عبد العزيز: إن للإيمان سننًا وشرائع (٢) وحدودًا وفرائض من استكملها استكمل الإيمان، ومن لم يستكملها لم يستكمل الإيمان (٣).\nوقال ابن المبارك: لم أجد بدًّا من الإقرار بزيادة الإيمان أو رد كتاب الله تعالى.\n_________\n(١) أخرجه ابن أبي شيبة في \"الإيمان\" (ص ١٩)، وأحمد في \"الإيمان\" (ل ١٤٢/ ب)، ومن طريقه ابن بطة في \"الإبانة\" ٢/ ٨٤١ من طريق عوف، عن عبد الله بن عمرو بن هند الجملي، عن علي. بنحوه.\nوذكره أبو عبيد في \"الإيمان\" (ص ١٨) وعنه اللالكائي في \"السنة\" ٣/ ١٠١٢.\nوإسناده منقطع، فإن عبد الله بن عمرو لم يثبت له سماع من علي؛ كما قاله الإمام أحمد فيما حكاه عنه ابن أبي حاتم في \"المراسيل\" (ص ٩٥).\n(٢) في (ت): وتوابع.\n(٣) قال البخاري في \"صحيحه\" ١/ ٤٧: وكتب عمر بن عبد العزيز إلى عدي بن عدي أن للإيمان فرائض .. فذكر نحوه معلّقًا في أول كتاب الإيمان.\nووصله ابن أبي شيبة في \"المصنف\" ١٠/ ٣١٨ (٣٠٩٦٢)، والخلال في \"السنة\" ٤/ ٥٧، ٥/ ٣٨ (١١٦٢، ١٥٥٣)، واللالكائي في \"السنة\" ٢/ ٩٢٦، والبيهقي في \"شعب الإيمان\" ١/ ٧٨ من طريق جرير بن حازم، عن عيسى بن عاصم، عن عدي بن عدي. به.\nولم أقف عليه من كتاب الحسن إلى عمر بن عبد العزيز.","vol":"14","page":139},{"text":"<span data-type=\"title\" id=toc-1733>١٢٦ </span>- قوله تعالى: ﴿أَوَلَا يَرَوْنَ﴾\nقراءة العامة بالياء؛ خبرًا عن المنافقين المذكورين، وقرأ حمزة ويعقوب (أولا ترون) بالتاء، على خطاب المؤمنين (١)، وهي قراءة أُبيّ بن كعب - ﵁ -، وقرأ الأعمش (أو لم تر) (٢)، وقرأ طلحة (أولا ترى) (٣) وهي قراءة عبد الله - ﵁ - (٤).\n﴿أَنَّهُمْ يُفْتَنُونَ﴾ يختبرون ﴿فِي كُلِّ عَامٍ مَرَّةً أَوْ مَرَّتَيْنِ﴾ قال حذيفة - ﵁ -: يكذبون كذبة أو كذبتين يضلّون فيه (٥).\nوقال مجاهد: يفتنون بالقحط والشدة (٦).\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٣٢٠)، \"غاية الاختصار\" للعطار ٢/ ٥١٢.\n(٢) في (ت): أو لم تروا، وكذا في \"البحر المحيط\" لأبي حيان ٥/ ١١٩.\n(٣) نسبها في \"البحر المحيط\" لأبي حيان ٥/ ١١٩ لأُبيّ وابن مسعود والأعمش.\n(٤) في \"المصاحف\" لابن أبي داود (ص ٦٢) أن في مصحف ابن مسعود: أو لم ترا أنهم يفتنون.\n(٥) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٢٤ لابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ وابن مردويه.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩١٦ من طريق شريك، عن جابر، عن أبي الضحى، عن حذيفة بنحوه.\nوذكره الما وردي في \"النكت والعيون\" ٢/ ٤١٧، وابن الجوزي في \"زاد المسير\" ٣/ ٥١٩.\n(٦) في \"تفسير مجاهد\" ١/ ٢٨٩ من طريق ورقاء عن ابن أبي نجيح، عن مجاهد: بالسنة والجوع.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٢٤ لابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ. =","vol":"14","page":140},{"text":"وقال عطية: بالأمراض والأوجاع، وهن روائد الموت (١).\nوقال قتادة: بالغزو والجهاد (٢).\nوقيل: بالعدو (٣).\nوقيل: يفتنون فيعرفون مرّة أنه -﵇- نبي، وينكرون أخرى (٤) وقال مرّة الهمداني: يفتنون يكفرون.\n[وقال] (٥) مقاتل بن حيان: يفتضحون بإظهار نفاقهم (٦).\n_________\n= وهو عند الطبري في \"جامع البيان\" ١١/ ٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩١٥ من طريق ورقاء .. به. وقول المؤلف هنا (بالقحط والشدة) هي عبارة الطبري في حكاية قول مجاهد.\nوتبعه عليها البغوي في \"معالم التنزيل\" ٤/ ١١٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٩٩.\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٣/ ٥١٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٢٩٩.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٢٤ لابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه ابن جرير في \"جامع البيان\" ١١/ ٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩١٦ من طريق سعيد، عن قتادة .. به.\n(٣) قاله الحسن، كما عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩١٥ من طريق محمد بن ثور، عن معمر، عن الحسن. به.\n(٤) عزا نحوه ابن الجوزي في \"زاد المسير\" ٣/ ٥١٩ لمقاتل بن سليمان، وهو في \"تفسيره\" ٢/ ٢٠٤.\n(٥) وقال: زيادة يقتضيها السياق ساقطة من الأصل و(ت).\n(٦) ذكره وما بعده البغوي في \"معالم التنزيل\" ٤/ ١١٥، وابن الجوزي في \"زاد المسير\" ٣/ ٥١٩. =","vol":"14","page":141},{"text":"وقال عكرمة: ينافقون ثم يؤمنون ثم ينافقون.\nوقال يمان: ينقضون عهدهم في السنة مرة أو مرتين.\n﴿ثُمَّ لَا يَتُوبُونَ﴾ من نقضهم ﴿وَلَا هُمْ يَذَّكَّرُونَ﴾ بما صنع الله تعالى بهم، وكان رسول الله - ﷺ - إذا نقضوا عهودهم بعث إليهم السرايا فيقتلونهم.\nقال الحسن: يفتنون بالجهاد في سبيل الله -﷿- مع رسوله - ﷺ -، ويرون تصديق ما ومحمد الله -﷿- من النَّصر والظَّفَر على من عاداه، ثم لا يتوبون لِمَا يرون من صدق ومحمد الله، ولا يتّعظون.\nوقال الضحاك: يفتنون بالغلاء والبلاء ومنع القطر (وذهاب الثمار، ثم لا يرجعون) (١) عن نفاقهم، ولا هم يتفكرون في عظمة الله تعالى.\nوفي قراءة عبد الله - ﷺ -: (وما يتذكرون) (٢).\n_________\n= وبمعنى قول مقاتل بن حيان؛ قال ابن عطية في \"المحرر الوجيز\" ٣/ ٩٩: والذي يظهر مما قبل الآية ومما بعدها، أن الفتنة والاختبار إنما هي بكشف الله تعالى أسرارهم وإفشاءه عقائدهم، فهذا هو الاختبار الذي تقوم عليه الحجة برؤيته وترك التوبة، وأما الجهاد والجوع فلا يترقب معهما ما ذكرناه .. وأما الاختبار بالمرض فهو في المؤمنين.\nوجوّز الطبري ١١/ ٧٤ جميع المعاني المتقدمة وأن المعنى: أو لا يرون أنهم يفتنون في كل عام مرّة أو مرتين، بما يكون زاجزا لهم، ثم لا ينزجرون ولا يتعظون.\n(١) ما بين القوسين غير واضح بالأصل، وتم إكمالها من (ت).\n(٢) \"البحر المحيط\" لأبي حيان ٥/ ١١٩.","vol":"14","page":142},{"text":"<span data-type=\"title\" id=toc-1734>١٢٧ </span>- قوله تعالى: ﴿وَإِذَا مَا أُنْزِلَتْ سُورَةٌ﴾\nفيها عيب المنافقين وتوبيخهم ﴿نَظَرَ بَعْضُهُمْ إِلَى بَعْضٍ﴾ كلام مختصر تقديره: نظر بعضهم إلى بعض، وقالوا وأشاروا ﴿هَلْ يَرَاكُمْ مِنْ أَحَدٍ﴾ إن قمتم؟ فإن لم يَرَهُم أحد خرجوا من المسجد، كان علموا أن أحدًا يراهم أقاموا وثبتوا (١) ﴿ثُمَّ انْصَرَفُوا﴾ عن الإيمان بها.\nقال الضحاك: هل يراكم من أحد يعني: أطلع أحد منهم على سرائركم؟ مخافة القتل.\nقال الله تعالى: ﴿صَرَفَ اللَّهُ قُلُوبَهُمْ﴾ عن الإيمان بالقرآن ﴿بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ﴾.\nقال ابن عباس - ﵄ -: لا تقولوا إذا صلّيتم: انصرفنا من الصلاة؛ فإن قومًا انصرفوا فصرف الله قلوبهم، ولكن قولوا: قد قضينا الصلاة (٢).\n_________\n(١) ذكر نحو هذا المعنى الواحدي في \"الوسيط\" ٢/ ٥٣٥ عن ابن عباس. وانظر أيضًا \"معالم التنزيل\" للبغوي ٤/ ١١٥.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٢٤ لسعيد بن منصور وابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه سعيد بن منصور في \"سننه\" ٥/ ٣٠١، والطبري في \"جامع البيان\" ١١/ ٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩١٧ من طريق أبي معاوية، عن الأعمش، عن أبي الضحى، عن ابن عباس .. به.\nوأخرجه ابن أبي شيبة في \"المصنف\" ٣/ ٣٧٨ (٧٦٧٩)، وابن جرير في \"جامع البيان\" ١١/ ٧٥ من طريق عمير بن يريم عن ابن عباس .. به.","vol":"14","page":143},{"text":"<span data-type=\"title\" id=toc-1735>١٢٨ </span>- قوله تعالى: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾\nقراءة العامة بضم الفاء؛ أي من نسبكم تعرفون نسبه وحسبه، قال السدي: من العرب من بني إسماعيل.\nوقال ابن عباس - ﵁ -: ليس في العرب قبيلة إلا وقد ولدت النبي - ﷺ - مضرها وربيعتها ويمانيها (١).\nقال الصادق: لم يصبه شيء من أولاد (٢) الجاهلية (٣).\n[١٤٧٩] أخبرنا عبد الله بن حامد (٤)، (حدثنا حامد) (٥) بن محمد (٦)، أنا علي بن عبد العزيز (٧)، نا محمد بن أبي نعيم (٨)، نا\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٢٤ وعزاه لعبد بن حميد والحارث بن أبي أسامة وابن المنذر وابن مردويه وأبي نعيم في الدلائل، وابن عساكر.\nوقد أخرجه ابن عساكر في \"تاريخ دمشق\" ٣/ ٩٥ من طريق الكلبي، عن أبي صالح، عن ابن عباس .. به.\n(٢) في (ت): ولادة.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٩١ - ٢٩٢ ومن طريقه الطبري في \"جامع البيان\" ١١/ ٧٦ عن ابن عيينة، عن جعفر الصادق ... به.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩١٧، والبيهقي في \"السنن الكبرى\" ٧/ ١٩٠ من طريق ابن عيينة، عن جعفر بن محمد، عن أبيه .. به.\n(٤) لم يُذكر بجرح أو تعديل.\n(٥) ما بين القوسين زيادة من (ت).\n(٦) أبو علي الهروي الرّفاء، ثقة صدوق.\n(٧) أبو الحسن البغوي، ثقة.\n(٨) محمد بن موسى بن أبي نعيم الواسطي، صدوق، لكن طرده ابن معين.","vol":"14","page":144},{"text":"هشيم (١)، قال: حدثني المديني -يعني: أبا معشر (٢)، عن أبي (الحويرث (٣)، عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ -: \"ما ولدني سفاح أهل الجاهلية شيء، ما ولدني إلا نكاح كنكاح) (٤) الإسلام\" (٥).\nقال قتادة: جعله الله من أنفسهم، فلا يحسدونه على ما أعطاه الله تعالى من النبوة والكرامة (٦).\n_________\n(١) ابن بشير الواسطي، ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٢) نجيح بن عبد الرحمن، أبو معشر السندي، ضعيف.\n(٣) عبد الرحمن بن معاوية بن الحويرث -بالتصغير- الأنصاري الزرقي، صدوق سيء الحفظ، رُمي بالإرجاء.\n(٤) ما بين القوسين بياض في الأصل قدر سطرين، تم استدراكه من (ت).\n(٥) [١٤٧٩] الحكم على الإسناد:\nإسناده ضعيف؛ آفته أبو معشر، وابن أبي نعيم، وشيخ المصنف لم يذكر بجرح ولا تعديل.\nالتخريج:\nعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٢٥ للطبراني.\nوقد أخرجه البغوي في \"معالم التنزيل\" ٤/ ١١٥ من طريق المصنف.\nوأخرجه البيهقي في \"السنن الكبرى\" ٧/ ١٩٠ من طريق حامد بن محمد، عن علي ابن عبد العزيز .. به.\nوأخرجه الطبراني في \"المعجم الكبير\" ١٠/ ٣٢٩ (١٠٨١٢) عن علي بن عبد العزيز .. به.\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢١٤: رواه الطبراني عن المديني عن أبي الحويرث، ولم أعرف المديني ولا شيخه، وبقية رجاله وثّقوا.\nوحسنه الشيخ الألباني بشواهده في \"إرواء الغليل\" ٦/ ٣٢٩ - ٣٣٤.\n(٦) أخرجه الطبري في \"جامع البيان\" ١١/ ٧٦، وابن أبي حاتم في \"تفسير القرآن =","vol":"14","page":145},{"text":"وقرأ ابن عباس وابن عليّة وعبيد الله بن قُسَيط المكي وابن محيصن والزهري (من أنفَسِهم) بفتح الفاء (١)، أي: من أشرفكم وأفضلكم، من قولك: شيء نفيس إذا كان مرغوبًا فيه (٢).\nقال يمان: من أعلاكم نسبًا.\n﴿عَزِيزٌ﴾ شديد ﴿عَلَيْهِ مَا عَنِتُّمْ﴾ (ما) صلة؛ أي: عنتكم (٣)، وهو دخول المضرّة والمشقّة عليكم.\nوقال ابن عباس: ما ضللتم (٤).\nوقال الكلبي والضحاك: ما (٥) أثمتم (٦).\nوقال القتيبي: ما أعنتكم وضركم (٧).\n_________\n= العظيم\" ٦/ ١٩١٧ من طريق يزيد بن زريع، عن سعيد، عن قتادة .. به.\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٠)، \"الكامل\" لابن جبارة (ل ٢٠٠/ أ)، \"البحر المحيط\" لأبي حيان ٥/ ١٢١.\n(٢) انظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٩٦، \"لسان العرب\" لابن منظور (نفس).\n(٣) انظر: \"جامع البيان\" للطبري ١١/ ٧٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ١١/ ٧٦ من طريق الحكم بن ظهير، عن السدي، عن ابن عباس .. به.\nوحكى ابن الجوزي في \"زاد المسير\" ٣/ ٥١٦ رواية الضحاك، عن ابن عباس: شديد عليه ما شق عليكم.\n(٥) من (ت).\n(٦) ذكره البغوي في \"معالم التنزيل\" ٤/ ١١٦ وتحرفت في المطبوع إلى (ما أتممتم).\n(٧) انظر \"غريب الحديث\" لابن قتيبة (ص ١٢٤، ٨٣) وفيه: (لأعنتكم: ضيَّق عليكم وشدّد)، وأصل العَنَت: الضرر والفساد.","vol":"14","page":146},{"text":"وقال ابن الأنباري: ما هلكتم عليه (١).\n﴿حَرِيصٌ عَلَيْكُمْ﴾ أي على إيمانكم وهُداكم وصلاحكم.\nوقال قتادة: حريص على ضُلاَّلِكُم أن يهديهم الله -﷿- (٢).\nوقال الفراء: الحريص الشحيح أن يدخلوا النار (٣).\n﴿بِالْمُؤْمِنِينَ رَءُوفٌ﴾ رفيق (٤) ﴿رَحِيمٌ﴾.\nوقيل: رءوف بالمطيعين، رحيم بالمذنبين (٥).\nوقيل: رءوف بأقربائه، رحيم بأوليائه. رءوف بمن رآه، رحيم بمن لم يره.\n\n<span data-type=\"title\" id=toc-1736>١٢٩ </span>- ﴿فَإِنْ تَوَلَّوْا﴾\nأعرضوا عن الإيمان وناصبوك ﴿فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ﴾.\nقال عبد العزيز بن يحيى: نظم الآية لقد جاءكم رسول من أنفسكم حريص عليكم بالمؤمنين رءوف رحيم، عزيز عليه ما عنتم، لا يهمه إلا\n_________\n(١) ذكر نحوه السجستاني في \"غريبه\" (ص ٣٢٤ - ٣٢٥).\n(٢) أخرجه الطبري في \"جامع البيان\" ١١/ ٧٧ من طريق يزيد، عن سعيد، عن قتادة. . به.\n(٣) \"معاني القرآن\" للفراء ١/ ٤٥٦.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٠٢: والحرص على الشيء: الشخ أن يضيع ويتلف.\n(٤) \"جامع البيان\" للطبري ١١/ ٧٦.\n(٥) ذكره والقولين بعده أبو حيان في \"البحر المحيط\" لأبي حيان ٥/ ١٢٢.","vol":"14","page":147},{"text":"شأنكم وهو القائم بالشفاعة لكم، فلا تهتموا لما عنتّم ما أقمتم على سنته؛ فإنه لا يرضيه إلا دخولكم الجنة (١)، كقوله - ﷺ -: \"من ترك مالًا فلورثته، ومن ترك دينًا أو كلًّا فإليّ وعليّ\" (٢).\nوقال الحسين بن الفضل: لم يجمع الله لأحد من الأنبياء بين اسمين من أسمائه إلا للنبي - ﷺ -، فإنه قال: ﴿بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ﴾ وقال تعالى ﴿بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ﴾ (٣) (٤).\nوقال يحيى بن جعدة (٥): كان عمر بن الخطاب - ﵁ - لا يُثبِت آية في المصحف حتى يشهد عليها رجلان، فجاءه رجل من الأنصار بالآيتين من آخر سورة التوبة: فقال عمر - ﵁ -: والله لا أسألك\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٠٢.\n(٢) أخرجه بنحوه أحمد في \"المسند\" ٢/ ٢٩٠، ٤٥٣ (٧٨٩٩، ٩٨٤٨)، والبخاري في النفقات، باب قول النبي - ﷺ - من ترك كلًاّ أو ضياعًا (٥٣٧١) وفي الفرائض، باب قول النبي - ﷺ - \"من ترك مالًا فلأهله\" (٦٧٣١)، ومسلم، في الفرائض، باب من ترك مالًا فلورثته (١٦١٩)، والترمذي في الجنائز، باب ما جاء في الصلاة على المديون (١٠٧٠)، والنسائي في الكبرى، في الجنائز، باب الصلاة على من عليه دين (٢٥٩٠) من طرق عن الزهريّ، عن أبي سلمة، عن أبي هريرة مرفوعًا. وللحديث طرق أخرى عن أبي هريرة - ﵁ - في الصحيحين وغيرهما.\n(٣) الحج: ٦٥.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٠٢، والزمخشري في \"الكشاف\" ٢/ ١٧٩، والهمداني في \"إعراب القرآن\" ٢/ ٥٢٧.\n(٥) \"تقريب التهذيب\" لابن حجر (٧٥٧٥)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٣٣، \"تهذيب الكمال\" للمزي ٣١/ ٢٥٣، \"جامع التحصيل\" للعلائي (ص ٢٩٧).","vol":"14","page":148},{"text":"عليها بَيِّنَة؛ كذلك كان رسول الله - ﷺ -، فأثْبَتَهُما (١).\nوهي آخر آية نزلت من السماء في قول بعضهم (٢).\nوآخر سورة كاملة نزلت سورة (براءة).\n[١٤٨٠] أخبرنا عبد الله بن حامد (٣)، أنا محمَّد بن محمَّد بن الحسن (٤)، قال: نا علي بن عبد العزيز (٥)،\n_________\n(١) أخرجه سعيد بن منصور في \"سننه\" ٥/ ٣٠٢ من طريق ابن عيينة، عن عمرو بن دينار، عن يَحْيَى بن جعدة .. به.\nوسنده ضعيف للانقطاع بين يَحْيَى بن جعدة وعمر.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ٧٨ من طريق سفيان بن وكيع، عن ابن عيينة، عن عمرو، عن عبيد بن عمير قال: كان عمر رحمة الله عليه لا يثبت آية في المصحف .. فذكره. هكذا بجعل الراوي عن عمر هو عبيد بن عمير؛ لا يَحْيَى. وذكره السيوطي في \"الدر المنثور\" ٣/ ٥٢٨ من رواية عبيد بن عمير، وعزاه لابن جرير وابن المنذر وأبي الشَّيخ.\nلكن سفيان بن وكيع ضعيف كما قال الذهبي في \"الكاشف\" ١/ ٣٧٩.\nفلا يقوى على معارضة سعيد بن منصور.\nوأصل القصة ثابت من حديث زيد بن ثابت - ﵁ - عند البُخاريّ في التفسير، باب لقد جاءكم رسول من أنفسكم (٤٦٧٩)، والترمذي في التفسير، باب ومن سورة التوبة (٣١٠٣) وفيه يقول زيد - ﵁ - فتتبعت القرآن أجمعه من العسب واللخاف وصدور الرجال، حتَّى وجدت آخر سورة التوبة مع أبي خزيمة الأنصاري، لم أجدها مع أحد غيره ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ حتَّى خاتمة براءة.\n(٢) قاله أبي بن كعب - ﵁ -، كما في \"جامع البيان\" للطبري ١١/ ٧٨ من طريق علي بن زيد، عن يوسف، عن ابن عباس، عن أبي بن كعب .. به.\n(٣) لم يُذكر بجرح أو تعديل.\n(٤) أبو الحسن الكازري، صحيح السماع، مقبولًا في الرِّواية.\n(٥) هو أبو الحسن البغوي، ثقة.","vol":"14","page":149},{"text":"نا حجاج (١)، نا همام (٢)، عن قتادة (٣) قال: إن آخر القرآن عهدًا بالسماء هاتان الآيتان خاتمة (براءة) ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ﴾ إلى قوله ﴿وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ﴾ (٤).\nوقوله تعالى: ﴿فَإِنْ تَوَلَّوْا﴾ أعرضوا عن الإيمان وناصبوك ﴿فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ﴾ قراءة العامة بخفض الميم على نعت العرش، وقرأ ابن محيصن بالرفع (٥) على نعت الرب -﷿-) (٦) (٧).\n* * *\n_________\n(١) هو ابن منهال الأنماطي، ثقة فاضل.\n(٢) هو ابن يَحْيَى العوذي، ثقة ربما وهم.\n(٣) قتادة بن دعامة السدوسي، ثقة، ثبت.\n(٤) [١٤٨٠] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، والكازري مقبول الرِّواية.\nالتخريج:\nولم أجد من ذكره عن قتادة غير المصنف.\nوإنما أخرجه الطبري في \"جامع البيان\" ١١/ ٧٨ من طريق أبان بن يزيد العطّار، عن قتادة، عن أبيّ. بنحوه.\nوانظر أيضًا \"الإتقان\" للسيوطي ١/ ١٨٢.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٣/ ٥٢١، \"البحر المحيط\" لأبي حيان ٥/ ١٢٢ وفيه: (ورويت عن ابن كثير).\n(٦) ما بين المعقوفين بياض في الأصل قدر سطرين، تم استدراكه من (ت).\n(٧) كتب الناسخ في آخر الأصل هنا: تم الجزء السادس من تفسير الثعلبي نحمد الله على عونه وحسن تيسيره، وذلك =","vol":"14","page":150},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= يوم الإثنين لعشر بقين من ربيع الأوَّل سنة ثمان وعشرين وستمائة، كتبه العبد الفقير إلى مغفرة ربه ورضوانه وعفوه حامد بن محمَّد بن حامد بن عبدك الشتري غفر الله له ولوالديه ونفعه بالعلم الشريف ولجميع المسلمين ..\nوصلى الله على سيدنا نبيه ورسوله محمَّد وآله وسلم تسليمًا، ورضي الله عن أصحابه وأتباعه وسلاك سننه إلى يوم الدين، والحمد لله رب العالمين، وحسبنا الله ونعم الوكيل.\nوفي آخرها تملّك: ملك سليمان أحمد سعيد محمَّد الجملي عفا الله عنه.","vol":"14","page":151},{"text":"<span data-type=\"title\" id=toc-1737>١٠ - سُورَة يونس</span>","vol":"14","page":153},{"text":"سورة يونس - ﵇ -\nمكية (١)، وهي مائة وتسع آيات، وحروفها سبعة آلاف وخمسمائة وسبعة (٢) وستون حرفًا، وكلماتها ألف وثمانمائة واثنتان وثلاثون كلمة (٣).\n[١٤٨١] أخبرنا كامل بن أحمد (٤) وسعيد بن محمَّد (٥) ومحمد بن القاسم (٦) قالوا: حدّثنا محمَّد بن مطر (٧)، نا إبراهيم بن شريك (٨)، نا\n_________\n(١) وهي رواية عطية، وابن أبا طلحة عن ابن عباس، وبه قال الحسن وعكرمة كما في \"زاد المسير\" لابن الجوزي ٤/ ٣.\nزاد القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٠٤: وعطاء وجابر.\nوقال الفيروزآبادي في \"بصائر ذوي التمييز\" ١/ ٢٣٨: مكية بالاتفاق.\nوحكى ابن الجوزي في \"زاد المسير\" ٤/ ٣ رواية أبي صالح عن ابن عباس أن فيها من المدني ..\n(٢) في (ت): وتسعة.\n(٣) كذا في \"البيان في عد آي القرآن\" للداني (ص ١٦٣)، \"القول الوجيز\" للمخللاتي (ص ٢٠٣).\n(٤) في (ت): محمَّد، وهو تحريف.\nوهو أبو جعفر النحوي، ثقة، صحيح الرِّواية.\n(٥) سعيد بن محمَّد بن محمَّد بن إبراهيم بن الحسن الزعفراني أبو عثمان، ثقة، صالح.\n(٦) لم يتبين لي من هو.\n(٧) محمَّد بن جعفر بن محمَّد بن مطر النيسابوري، عدل ضابط.\n(٨) أبو إسحاق الأسدي الكوفيِّ، الإمام، المحدث، الثقة.","vol":"14","page":155},{"text":"أحمد بن يونس (١)، نا سلاّم بن سليم (٢)، نا هارون بن كثير (٣)، عن زيد ابن أسلم (٤)، عن أبيه (٥)، عن أبي أمامة (٦)، عن أبي بن كعب (٧) - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة يونس أعطي من الأجر عشر حسنات، بعدد من صدق بيونس وكذب به، وبعدد من غرق مع فرعون\" (٨).\n_________\n(١) أحمد بن عبد الله بن يونس بن عبد الله بن قيس التميمي اليربوعي، الكوفيِّ، ثقة حافظ.\n(٢) متروك.\n(٣) مجهول.\n(٤) قال ابن حجر: هو تحريف والصَّواب: زيد بن سالم، جهله أبو حاتم.\n(٥) أسلم العدوي، مولى عمر، ثقة مخضرم.\n(٦) أسعد بن سهل بن حنيف الأنصاري، أبو أمامة، له رؤية ولم يسمع من النَّبيّ - ﷺ -.\n(٧) صحابي، مشهور.\n(٨) [١٤٨١] الحكم على الإسناد:\nواهٍ؛ آفته سلام بن سُليم، وهارون بن كثير.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٢/ ٥٣٧ من طريق سعيد بن محمَّد، عن محمَّد بن جعفر بن مطر .. به.\nوذكره الزمخشري في \"الكشاف\" ٢/ ٢٠٦.\nوهو جزء من حديث أبيّ الطَّويل في فضائل السور، سورةً سورة.\nأخرجه ابن عدي في \"الكامل\" ٧/ ١٢٧ من طريق إبراهيم بن شريك الآمدي .. به. قال ابن المبارك: أظن الزنادقة وضعته. وقال الشوكاني في \"الفوائد المجموعة\" (ص ٢٦٤): ولا خلاف بين الحفَّاظ بأن حديث أبيّ بن كعب هذا موضوع، وقد اغتر به جماعة من المفسرين فذكروه في تفاسيرهم: كالثعلبي والواحدي والزمخشري في \"الكشاف\"، ولا جرم فليسوا من أهل هذا الشأن.","vol":"14","page":156},{"text":"<span data-type=\"title\" id=toc-1738>١ </span>- قوله -﷿-: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n﴿الر﴾ قرئ بالتفخيم (١)، والإمالة (٢)، وبين اللفظين (٣)، وكلها لغات صحيحة فصيحة.\nقال ابن عباس والضَّحَّاك: أنا الله أرى (٤).\nوقيل: أنا الرب لا ربّ غيري.\nوقال عكرمة وسعيد بن جبير والشعبي: (آلر) و(حم) و(نون)\n_________\n(١) التفخيم: هو المنطق بالألف مركبة على فتحة خالصة غير ممالة، أو: هو أن يفتح القارئ فاه بلفظ الألف. ويقال له: الفتح.\n(٢) الإمالة: هي تقريب الفتحة من الكسرة والألف من الياء من غير قلب خالص، ولا إشباع مبالغ فيه، وتسمى بالإمالة الكبرى وبالإضجاع.\n(٣) بين اللفظين: عبارة عن المنطق بالألف بحالة بين الفتح والإمالة، ويقال له أيضًا: إمالة صغرى، وبين بين، وتقليل.\nانظر في التعريف بهذِه المصطلحات: \"القواعد والإشارات\" (ص ٥٠)، \"التمهيد\" لابن عبد البر (ص ٧١)، \"الإضاءة\" (ص ٣٥).\nوانظر بيان أصحاب القراءة بهذِه الأوجه في \"المبسوط في القراءات العشر\" لابن مهران (ص ١٩٨)، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٦١٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٦٦ - ٦٧.\n(٤) أوردهما السيوطي في \"الدر المنثور\" ٣/ ٥٣٤.\nوأخرجهما الطبري في \"جامع البيان\" ١١/ ٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٢١.\nوذكرهما وما بعدهما الماوردي في \"النكت والعيون\" ٢/ ٤٢٠، والبغوي في \"معالم التنزيل\" ٤/ ١١٩، وابن الجوزي في \"زاد المسير\" ٤/ ٤ وانظر بقية الأقوال في الكلام على الحروف المقطعة في أوائل السور في \"جامع البيان\" للطبري ١/ ٨٦ - ٩٥، \"معالم التنزيل\" للبغوي ١/ ٥٨ - ٥٩.","vol":"14","page":157},{"text":"حروف اسم الرحمن مقطعة، فإذا وصلتها كان (١) (الرحمن).\nوقال قتادة: اسم من أسماء القرآن.\nوقال أبو روق: فاتحة السورة.\nوقيل: عزائم الله.\nوقيل: هو قسم (٢)، كأنه قال: (والله إن).\n﴿تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ﴾ قال مجاهد وقتادة: أراد به (٣) التوراة والإنجيل والكتب المتقدمة (٤)، و(تلك) إشارة إلى غائب مؤنث.\nوقال الآخرون: أراد به القرآن.\nوهو أولى بالصواب (٥)، لأنَّه لم يجئ للكتب المتقدمة قبل ذكر، ولأن الحكيم من نعت القرآن، دليله ﴿الر كِتَابٌ أُحْكِمَتْ آيَاتُهُ﴾ (٦) ونحوها (٧).\n_________\n(١) في (ت): كانت.\n(٢) عزاه ابن الجوزي في \"زاد المسير\" ٤/ ٤ لابن عباس من رواية علي بن أبي طلحة عنه.\n(٣) من (ت).\n(٤) أخرجهما الطبري في \"جامع البيان\" ١١/ ٨٠.\nوانظر أيضًا \"معالم التنزيل\" للبغوي ٤/ ١١٩، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٠٥.\n(٥) اختار هذا القول أيضًا أبو عبيدة في \"مجاز القرآن\" ١/ ٢٧٢، والطبري في \"جامع البيان\" ١١/ ٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٠٥.\n(٦) هود: ١.\n(٧) نقل تعليل المؤلف بنصّه القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٠٥.","vol":"14","page":158},{"text":"فيكون على هذا القول (تلك) بمعنى (هذِه) (١)، وقد مضى القول في هذِه المسألة في أول سورة البقرة.\nالحكيم: المُحْكم بالحلال والحرام والحدود والأحكام.\nوقال مقاتل: المحكم من الباطل، لا كذب فيه ولا اختلاف (٢).\nوهو (فعيل) بمعنى (مفعل) (٣)، يقول الأعشى يذكر قصيدته منها (٤):\nوغريبة تأتي الملوك حكيمة ... قد قلتها ليقال من ذا قالها\nوقيل: هو الحاكم، (فعيل) بمعنى (فاعل)، دليله قوله -﷿-: ﴿وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ﴾ (٥).\nوقيل: هو بمعنى المحكوم فيه، (فعيل) بمعنى (المفعول)، قال\n_________\n(١) قال أبو عبيدة في \"مجاز القرآن\" ١/ ٢٧٣: والعرب يخاطبون بلفظ الغائب، وهم يعنون الشاهد.\n(٢) \"تفسير مقاتل\" ٢/ ٢٢٥.\n(٣) ذكر هذا المعنى أبو عبيدة في \"مجاز القرآن\" ١/ ٢٧٢، والطبري في \"جامع البيان\" ١١/ ٨٠، والوزير المغربي في \"المصابيح\" (ل ١٥٠/ أ).\n(٤) من (ت).\nوالبيت في \"ديوانه\" (ص ٢٧)، واستشهد به الزمخشري في \"الكشاف\" ٢/ ١٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٠٥، والسمين الحلبي في \"الدر المصون\" ٦/ ١٤٤.\n(٥) البقرة: ٢١٣.","vol":"14","page":159},{"text":"الحسن: حكم فيه بالعدل والإحسان وإيتاء ذي القربى، وحكم فيه بالنهي عن الفحشاء والمنكر والبغي، وحكم فيه بالجنة لمن أطاعه وبالنار لمن عصاه.\nوقال عطاء: حكيم بما حكم فيه من الأرزاق والآجال وبما شاء (١).\n\n<span data-type=\"title\" id=toc-1739>٢ </span>- قوله -﷿-: ﴿أَكَانَ لِلنَّاسِ عَجَبًا﴾ الآية\nقال ابن عباس ﵄: لما بعث الله -﷿- محمدًﷺ - رسولًا، أنكرت الكفار، وقالوا: الله أعظم من أن يكون رسوله بشرًا مثل محمَّد، فأنزل الله -﷿- ﴿أَكَانَ لِلنَّاسِ﴾ (٢) أهل مكّة، والألف فيه للتوبيخ (٣) ﴿أَنْ أَوْحَيْنَا﴾ (أن) في محل الرفع و(أوحينا) صلة له، تقديره: أكان للناس عجبًا إيحاؤنا ﴿إِلَى رَجُلٍ مِنْهُمْ﴾ محمَّد.\n_________\n(١) انظر ما تقدم في تفسير الحكيم في \"معالم التنزيل\" للبغوي ٤/ ١١٩، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٠٥ نقلًا عن المؤلف.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٣٥ لابن جرير وابن أبي حاتم وأبي الشَّيخ وابن مردويه.\nوهو عند الطبري في \"جامع البيان\" ١١/ ٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٢٢ من طريق أبي روق، عن الضَّحَّاك، عن ابن عباس .. به.\nوذكره الواحدي في \"أسباب النزول\" (ص ٢٧٠)، والبغوي في \"معالم التنزيل\" ٤/ ١٢٠، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٣٣١ - ٣٣٢.\n(٣) انظر \"معالم التنزيل\" للبغوي ٤/ ١٢٠، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٠٦.","vol":"14","page":160},{"text":"وفي حرف عبد الله - ﵁ -: (عجبٌ) (١) بالرفع على اسم كان، و(أن) في محل النصب على خبره (٢).\n﴿أَنْ أَنْذِرِ النَّاسَ﴾ (أن) في محل النصب بفقد الخافض (٣)، وكذلك الثانية ﴿وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ﴾.\nقال ابن عباس ﵄: أجرًا حسنًا بما قدموا من أعمالهم (٤).\nوقال الضَّحَّاك: ثواب صدق.\nوقال مجاهد: الأعمال الصالحة.\n_________\n(١) \"شواذ القراءة\" للكرماني (ل ١٠٦/ أ)، \"إعراب القرآن\" للنحاس ٢/ ٢٤٤، \"الكشاف\" للزمخشري ٢/ ١٨٠.\n(٢) حمل الزمخشري في \"الكشاف\" ٢/ ١٨٠، وابن عطية في \"المحرر الوجيز\" ٣/ ١٠٣ هذِه القراءة على الشذوذ، وعلل ابن عطية في \"المحرر الوجيز\" بقوله: لأنَّ الاسم معرفة، والخبر نكرة، وهذا القلب لا يصح ولا يجيء إلَّا شاذًّا.\nوذكر الزمخشري في \"الكشاف\"، وأبو حيان في \"البحر المحيط\" ٥/ ١٢٦ توجيهًا آخر: وهو أن تكون (كان) تامة، و(عجب) فاعلها، و(أن أوحينا) بدل منه.\n(٣) انظر \"إعراب القرآن\" للهمداني ٢/ ٥٣١ وذكر فيها ثلاثة أوجه، هذا أحدها.\n(٤) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٣٥ لابن جرير.\nوهو في \"جامع البيان\" له ١١/ ٨١ من طريق عطية العوفي، عن ابن عباس .. به. واختاره.\nوانظر ما بعده من الأقوال في: \"جامع البيان\" للطبري أيضًا ١١/ ٨١ - ٨٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٩٢٣، \"النكت والعيون\" للماوردي ٢/ ٤٢١، \"معالم التنزيل\" للبغوي ٤/ ١٢٠، \"زاد المسير\" لابن الجوزي ٤/ ٥ - ٦، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٠٦.","vol":"14","page":161},{"text":"وقال علي بن أبي طلحة، عن ابن عباس ﵄: سبقت لهم السعادة في الذِّكر الأوَّل.\nوقال قتادة: سلف صدق.\nوقال زيد بن أسلم: محمَّد - ﷺ - شفيع لهم.\nوقال يمان: إيمانهم.\nوقال عطاء: مقامُ صدقٍ لا زوالَ فيه ولا بؤس، نعيمٌ مقيم وخلودٌ لا موت فيه.\nوقال الحسن: عمل صالح أسلفوه يَقْدُمُون عليه.\nوقال الأخفش: سابقة صدق (١).\nوقال أبو حاتم: منزل صدق، نظيره ﴿وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ﴾ (٢).\nوقال عبد العزيز بن يَحْيَى: قدم صدق، بيانه قوله تعالى: ﴿إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى﴾ (٣).\nوقال الزجاج: منزلة رفيعة (٤).\nوقيل: هو تقديم الله سبحانه هذِه الأمة في البعث يوم القيامة. بيانه\n_________\n(١) في \"معاني القرآن\" للأخفش ١/ ٣٦٩: (القَدَمُ هاهنا: التقديم؛ كما تقول: هؤلاء أهل المقدم في الإسلام) أي الذين قدّموا خيرًا، فكان لهم فيه تقديم).\nوهذا القول الذي ذكره المصنف إنَّما هو لأبي عبيدة في \"مجاز القرآن\" ١/ ٣٠٦.\n(٢) الإسراء: ٨٠.\n(٣) الأنبياء: ١٠١.\n(٤) \"معاني القرآن\" للزجاج ٣/ ٦.","vol":"14","page":162},{"text":"قوله - ﷺ -: \"نحن الآخرون السابقون يوم القيامة\" (١).\nوقيل: هو عِدةُ الله لهم.\nوالقَدَم المُقدّم؛ كالنفض والقبض، وأضيف القدم إلى الصدق وهو نعته؛ كما قيل (مسجد الجامع) و(حب الحصيد).\nوقال ابن الأعرابي (٢): المقدم المتقدم في الشرف، قال العجاج الشاعر (٣):\n_________\n(١) أخرجه أحمد في \"المسند\" ٢/ ٢٤٣، ٢٤٩ (٧٣١٠، ٧٣٩٩)، والبخاري في الجمعة، باب فرض الجمعة (٨٧٦)، ومسلم في الجمعة، باب هداية هذِه الأمة ليوم الجمعة (٨٥٥) من طريق أبي الزناد، عن الأعرج، عن أبي هريرة .. مرفوعًا. وتتمة الحديث\" .. بيد أنهم أوتوا الكتاب من قبلنا، ثم هذا يومهم الذي فر عليهم فاختلفوا فيه فهدانا الله، فالناس لنا فيه تبع؛ اليهود غدًا، والنصارى بعد غد\". وللحديث طرق أخرى عن أبي هريرة في الصحيحين وغيرهما.\nقال النووي في \"المنهاج\" ٦/ ٢٠٤: قال العلماء: معناه الآخرون في الزمان والوجود، السابقون بالفضل ودخول الجنَّة، فتدخل هذِه الأمة الجنَّة قبل سائر الأمم.\n(٢) هو محمَّد بن زياد، أبو عبد الله ابن الأعرابي، كان نحويًّا عالمًا باللغة والشعر، سمع من المفضّل الضبّي، ولزمه أبو العباس ثعلب بضع عشرة سنة، له من الكتب: النوادر، والأنواء، ومعاني الشعر وغيرها.\nمات بسرّ من رأى سنة ثلاثين ومائتين، وقيل بعدها.\n\"بغية الوعاة\" ١/ ١٠٥ - ١٠٦.\n(٣) البيت في \"مجاز القرآن\" لأبي عبيدة ١/ ١٤٨، \"تهذيب اللغة\" للأزهري ١١/ ٤٢٢، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (شنأ)، \"البحر المحيط\" لأبي حيان ٥/ ١٢٦.","vol":"14","page":163},{"text":"ذَلَّ بَنُو العَوّام عَن آل الحَكَم ... وَتَرَكُوا المُلك لِمُلك ذي قَدَم\nوقال أبو عبيدة والكسائي: كل سابق في خيرٍ أو شرّ فهو عند العرب قَدَم، يقال: (لفلان قدم في الإسلام)، و(له عندي قدم صدق وقدم سوء) (١).\nوهو مؤنث؛ يقال: قدم حسنة، وقدم صالحة.\nقال حسَّان بن ثابت - ﵁ - (٢):\nلنا القَدَمُ العُليا (٣) إليكَ وخَلفَنَا ... لأوَّلنَا في طَاعَةِ الله تَابعُ\nوقال ذو الرمة (٤):\nلكم قَدَم لا يُنكِر النَّاسُ أَنَّهَا ... مَع الحَسَب العادي طَمَّت على البحر\n_________\n(١) انظر: \"جامع البيان\" للطبري ١١/ ٨٢.\n(٢) في \"ديوانه\" (ص ١٥٥)، \"جامع البيان\" للطبري ١١/ ٨٢، \"النكت والعيون\" للماوردي ٢/ ٤٢٢، \"المحرر الوجيز\" لابن عطية ٣/ ١٠٣، \"البحر المحيط\" لأبي حيان ٥/ ١٢٤.\n(٣) في الديوان: الأولى.\n(٤) البيت في \"ديوانه\" ٢/ ٩٧٢ من قصيدته في مدح بلال بن أبي بردة بن أبي موسى الأشعري، \"جامع البيان\" للطبري ١١/ ٨٢، \"المحرر الوجيز\" لابن عطية ٣/ ١٠٣، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٠٦، \"البحر المحيط\" لأبي حيان ٥/ ١٢٧، \"الدر المصون\" للسمين الحلبي ٦/ ١٤٦.","vol":"14","page":164},{"text":"وقال آخر (١):\nقَعَدَت بهم قَدَمُ الفَخَار وغُودرَت ... أَنْسَابُهم مُرفضَة مِن خَالِق\nأي: ما تقدم لهم من الفخار.\n﴿قَالَ الْكَافِرُونَ إِنَّ هَذَا لَسَاحِرٌ مُبِينٌ﴾ يعني: القرآن (٢)، وقرأ أهل الكوفة <span data-type=\"title\" id=toc-1740>(٣) </span>وابن كثير (لساحر مبين) (٤) يعنون محمدًا - ﷺ -.\n\n٣ - قوله تعالى: ﴿إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُدَبِّرُ الْأَمْرَ﴾.\nقال مجاهد: يقضيه وحده (٥) ﴿مَا مِنْ شَفِيعٍ إِلَّا مِنْ بَعْدِ إِذْنِهِ﴾ أمره ﴿ذَلِكُمُ اللَّهُ﴾ الذي فعل هذِه الأشياء ﴿رَبُّكُمْ﴾ لا ربّ سواه ﴿فَاعْبُدُوهُ أَفَلَا تَذَكَّرُونَ﴾.\n_________\n(١) لم أهتد إليه.\n(٢) هذا على قراءة (لسِحْرٌ مبين) كما هو الرسم في النسخة الخطية.\n(٣) هم عاصم وحمزة والكسائي وخلف.\n(٤) \"إرشاد المبتدي\" (ص ٣٠١)، \"غاية الاختصار\" للعطار ٢/ ٥١٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٦.\n(٥) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٣٦ وعزاه لابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم وأبي الشَّيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٢٦ من طرق عن مجاهد .. به.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ١٢٠، وابن عطية في \"المحرر الوجيز\" ٣/ ١٠٤.","vol":"14","page":165},{"text":"<span data-type=\"title\" id=toc-1741>٤ </span>- ﴿إِلَيْهِ مَرْجِعُكُمْ﴾\nمعادكم ﴿جَمِيعًا﴾ نصب على الحال ﴿وَعْدَ اللَّهِ حَقًّا﴾ صدقًا لا خلف فيه، وهو نصب على المصدر؛ أي وعد وعدًا وحققه حقًا (١)، وقيل: على القطع.\nوقرأ إبراهيم بن أبي عبلة (وعبد الله حقٌ) (٢) على الاستئناف.\nثم قال: ﴿إِنَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ﴾؛ أي: يحييهم ابتداءً، ثم يميتهم ثم يحييهم، وقراءة العامة ﴿إِنَّهُ﴾ بكسر الألف على الاستئناف.\nوقرأ أبو جعفر ﴿إِنَّهُ﴾ بالفتح (٣) على معنى: لأنّه أو بأنّه، يقول الشاعر (٤):\nأَحَقًّا عبادَ الله أن لستُ لاقِيًا ... بُثَيِنَةَ أو يَلْقَى الثُّرَيا رَقِيُبها\n﴿لِيَجْزِيَ﴾ ليثيب ﴿الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ بِالْقِسْطِ﴾ بالعدل.\nثم قال مبتدئًا ﴿وَالَّذِينَ كَفَرُوا لَهُمْ شَرَابٌ مِنْ حَمِيمٍ﴾ ماء حارٌّ، قد\n_________\n(١) انظر \"إعراب القرآن\" للهمداني ٢/ ٥٣٢.\n(٢) \"شواذ القراءة\" للكرماني (ل ١٠٦/ أ)، \"البحر المحيط\" لأبي حيان ٥/ ١٢٩، وجوّز الفراء في \"معاني القرآن\" ١/ ٤٥٧ رفعها، قال مكي في \"مشكل إعراب القرآن\" ١/ ٣٣٩ عقب حكاية قول الفراء: وهو حسن، ولم يقرأ به أحد!\n(٣) \"الكنز\" (ص ١٧٠)، \"المبسوط في القراءات العشر\" لابن مهران (ص ١٩٨)، \"غاية الاختصار\" ٢/ ٥١٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٢.\n(٤) البيت لجميل بثينة في \"ديوانه\" (ص ٣٤)، \"أساس البلاغة\" للزمخشري (رقب) (ص ٢٤٤)، وبلا نسبة في \"معاني القرآن\" للفراء ١/ ٤٥٧، \"تهذيب اللغة\" للأزهري ٩/ ١٣٠، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (رقب).","vol":"14","page":166},{"text":"انتهى حرُّه، وهو بمعنى محموم، (فعيل) بمعنى (المفعول)، وكلُّ مسخَن مغلي عند العرب فهو حميم (١)، وقال المرقش (٢):\nوكلّ يَوم لها مقَطَّرَةٌ ... فِيها كبَآء مُعَدةٌ وحَمِيمُ\n﴿وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1742>٥ </span>- قوله تعالى: ﴿هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً﴾\nبالنهار ﴿وَالْقَمَرَ نُورًا﴾ بالليل.\nقال الكلبي: تضيء وجوههما لأهل السموات السبع، وظهورهما لأهل الأرضين السبع (٣).\nوروي عن ابن كثير (ضئاء) بهمز الياء (٤)،\n_________\n(١) انظر \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٢٥٤)، \"معالم التنزيل\" للبغوي ٤/ ١٢١، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٠٩.\n(٢) هو المرقّش الأصغر، واسمه ربيعة بن سفيان بن سعد بن مالك، وقيل: عمرو بن حرملة، شاعر جاهلي، وهو عمّ طرفة. \"الشعر والشعراء\" لابن قتيبة (ص ١٢٢).\nوالبيت من شواهد أبي عبيدة في \"مجاز القرآن\" ١/ ٢٧٤، والطبري في \"جامع البيان\" ١١/ ٨٥، وهو في \"لسان العرب\" لابن منظور (حمم) و(قطر) وروايته فيه:\nوكل عشاء لها مقطرة ... ذات كباءٍ معدٌّ وحميمُ\n(٣) من (ت).\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٣٧ لأبي الشَّيخ وابن مردويه، عن ابن عباس.\nوذكره بغير نسبة القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣١٠.\n(٤) \"السبعة\" لابن مجاهد (ص ٣٢٣)، \"النشر في القراءات العشر\" لابن الجزري ١/ ٤٠٦ - ٤٠٧.","vol":"14","page":167},{"text":"ولا وجه لها (١)، لأنَّ ياءه كانت واوًا مفتوحة وهي عين الفعل أصلها (ضواء)، فسُكِّنَت وجعلت ياء، كما جعلت في الصيام والقيام.\n﴿وَقَدَّرَهُ مَنَازِلَ﴾ أي قدر له، يعني هيأ وسوى له منازل، لا يجاوزها ولا يقصر دونها.\nوقيل (٢): جعل (قدّر) مما يتعدى إلى مفعولين ولم يقل: (قدرهما) وقد ذكر الشَّمس والقمر. وفيه وجهان: أحدهما: أن تكون (الهاء) للقمر خاصة؛ لأنَّ بالأهلة يعرف انقضاء الشهور والسنين، لا بالشمس.\nوالآخر: أن يكون قد اكتفى بذكر أحدهما من الآخر، كما قال ﴿وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَنْ يُرْضُوهُ﴾ (٣) وقد مضت هذِه المسألة.\n﴿لِتَعْلَمُوا عَدَدَ السِّنِينَ﴾ دخولها وانقضاؤها ﴿وَالْحِسَابَ﴾ يعني وحساب الشهور والأيام والساعات ﴿مَا خَلَقَ اللَّهُ ذَلِكَ﴾ ردّه إلى\n_________\n(١) تابع المؤلف هنا ابن مجاهد حيث غلّط هذِه القراءة، والصَّواب توجيهها بأن فيها قلب مكاني حيث قدمت اللام التي هي الهمزة إلى مكان العين التي أصلها واو، وأخرّت العين، فلما تطرفت الواو بعد ألف زائدة قلبت همزة كما في (شقاء) و(غلاء) و(سماء) وشبهه.\nانظر \"الحجة\" للفارسي ٤/ ٢٥٨، \"الحجة\" لأبي زرعة (ص ٣٢٧)، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٥١٢ - ٥١٣، \"المغني في تصريف الأفعال\" (ص ٥٢).\n(٢) قاله الطبري في \"جامع البيان\" ١١/ ٨٦ بنصّه إلى قوله (أن يرضوه).\n(٣) التوبة: ٦٢.","vol":"14","page":168},{"text":"الفعل والخلق والتقدير، ولو أراد الأعيان المذكورة لقال: (تلك) (١) ﴿إِلَّا بِالْحَقِّ﴾ لم يخلقه باطلًا؛ بل إظهارًا لصنعته، ودلالة على قدرته وحكمته، وليجزي كل نفس بما كسبت؛ فهذا الحق.\n﴿يُفَصِّلُ الْآيَاتِ﴾ نبيّنها ﴿لِقَوْمٍ يَعْلَمُونَ﴾ قرأ ابن كثير وأبو عمرو وحفص ﴿يُفَصِّلُ﴾ بالياء (٢). واختاره أبو عبيد وأبو حاتم لقوله قبله ﴿مَا خَلَقَ اللَّهُ﴾ وبعده ﴿مَا خَلَقَ اللَّهُ﴾ فيكون متبعًا له، وقرأ ابن السميفع: بضم الياء وفتح الصاد، ورفع التاء من الآيات (٣)، على تجهيل الفعل، وقرأ الباقون بالنون على التعظيم.\n\n<span data-type=\"title\" id=toc-1743>٦ </span>- قوله تعالى: ﴿إِنَّ فِي اخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللَّهُ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَتَّقُونَ (٦)﴾\nيؤمنون فيعلمون ويقرّون.\nقال ابن عباس ﵄: قال أهل مكّة: يا محمَّد؛ ائتنا بآية حتى نؤمن لك! فأنزل الله تعالى هذِه الآية (٤).\n_________\n(١) انظر \"معالم التنزيل\" للبغوي ٤/ ١٢٢. وذهب الطبري في \"جامع البيان\" ١١/ ٨٦ إلى أن المراد الأعيان المذكورة حيث قال في \"تفسيرها\": لم يخلق الله الشَّمس والقمر ومنازلهما إلَّا بالحق.\n(٢) وقرأ بها من العشرة أيضًا: يعقوب.\nنظر \"إرشاد المبتدي\" (ص ٣٦٠)، \"الغاية\" لابن مهران (ص ٢٧٣)، \"النشر في لقراءات العشر\" لابن الجزري ٢/ ٢٨٢.\n(٣) انظر \"الكامل في القراءات الخمسين\" للهذلي (ل ٢٠٠/ ب).\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣١١.","vol":"14","page":169},{"text":"<span data-type=\"title\" id=toc-1744>٧ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا﴾\nيعني لا يخافون عقابنا، ولا يرجون ثوابنا، والرجاء يكون بمعنى الخوف والطمع (١) ﴿وَرَضُوا بِالْحَيَاةِ الدُّنْيَا﴾ واختاروها وعملوا لها ﴿وَاطْمَأَنُّوا بِهَا﴾ وسكنوا إليها.\nقال قتادة في هذِه الآية: إذا شئت رأيته صاحب دنيا، لها يفرح، ولها يحزن، ولها يرضى، ولها يسخط (٢).\n﴿وَالَّذِينَ هُمْ عَنْ آيَاتِنَا﴾ أدلتنا ﴿غَافِلُونَ﴾ لا يعتبرون.\nقال ابن عباس ﵄: عن آيتنا: محمَّد - ﷺ - والقرآن، غافلون: معرضون تاركون مكذبون (٣).\n\n<span data-type=\"title\" id=toc-1745>٨ </span>- ﴿أُولَئِكَ مَأْوَاهُمُ النَّارُ بِمَا كَانُوا يَكْسِبُونَ (٨)﴾\nمن الكفر والتكذيب (٤).\n* * *\n_________\n(١) اقتصر بعض المفسرين كأبي عبيدة في \"مجاز القرآن\" ١/ ٢٧٥، والطبري في \"جامع البيان\" ١١/ ٨٧، وابن قتيبة في \"غريب الحديث\" (ص ٥١٠) على تفسير الرجاء بالخوف وحده.\nوانظر ما قاله ابن عطية في \"المحرر الوجيز\" ٣/ ١٠٦ حولى هذا المعنى.\n(٢) أخرجه الطبري في \"جامع البيان\" ١١/ ٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٢٨ من طريق سعيد بن أبي عروبة، عن قتادة .. به.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٢٢، وابن الجوزي في \"زاد المسير\" ٤/ ١٠.\n(٤) عزاه ابن الجوزي في \"زاد المسير\" ٤/ ١٠ لمقاتل.\nوهو في \"تفسيره\" ٢/ ٢٢٧.","vol":"14","page":170},{"text":"<span data-type=\"title\" id=toc-1746>٩ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ﴾\nفيها إضمار واختصار؛ أي: يهديهم ربهم بإيمانهم إلى مكانٍ ﴿تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ فِي جَنَّاتِ النَّعِيمِ﴾ قال أبو روق: يهديهم ربهم بإيمانهم إلى الجنَّة (١).\nقال عطية: يهديهم يثيبهم ويجزيهم، وقيل: ينجيهم.\nوقال مجاهد ومقاتل: يهديهم بالنور على الصراط إلى الجنَّة يجعل لهم نورًا يمشون به (٢).\nقال النَّبيّ - ﷺ -: \"إن المؤمن إذا خرج من قبره صُوِّرَ له عمله في صورةٍ حسنة وشارةٍ حسنة، فيقول له: من أنت؟ والله إنِّي لأراك امرأ صدق! فيقول له: أنا عملك! فيكون له فيه نورًا وقائدًا إلى الجنَّة. والكافر إذا خرج من قبره صُوِّر له عمله في صورةٍ سيئة وشارةٍ سيئة، فيقول: من أنت؟ فو الله إنِّي لأراك امرأ سوء! فيقول: أنا عملك! فينطلق به حتَّى يدخله النَّار\" (٣).\n_________\n(١) حكى هذا القول والقولين بعده: ابن الجوزي في \"زاد المسير\" ٤/ ١٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣١٢.\n(٢) \"تفسير مجاهد\" ١/ ٢٩٢، \"تفسير مقاتل\" ٢/ ٢٢٧.\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٣٨ لابن جرير، وابن المنذر، وابن أبي حاتم عن قتادة.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٢٩ من طريق سعيد بن أبي عروبة، عن قتادة .. بنحوه مرسلًا.","vol":"14","page":171},{"text":"وقيل معنى الآية: بإيمانهم يهديهم ربُّهم لدينه؛ أي: بتصديقهم هداهم (١).\nوقوله (٢): ﴿تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ﴾ لم يرد أنها تجري من (٣) تحتهم الأنهار وهم فوقها؛ لأنَّ أنهار الجنَّة تجري من غير أخاديد، وإنَّما معناها: تجري من دونهم وبين أيديهم وتحت أمرِهِم؛ كقوله تعالى: ﴿قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا﴾ (٤) ومعلوم أنَّه لم يجعل السريّ تحتها وهي عليه قاعدة؛ وإنما أراد أنَّه بين يديها، كقوله مخبرًا عن فرعون ﴿أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَذِهِ الْأَنْهَارُ تَجْرِي مِنْ تَحْتِي﴾ (٥)، أي من دوني وتحت أمري (٦).\n﴿فِي جَنَّاتِ النَّعِيمِ﴾.\n\n<span data-type=\"title\" id=toc-1747>١٠ </span>- ﴿دَعْوَاهُمْ فِيهَا﴾\nقولهم وكلامهم فيها ﴿سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلَامٌ﴾.\nوقال طلحة بن عبيد الله - ﵁ -: سئل رسول الله - ﷺ - عن تفسير: سبحان الله، قال: \"هو تنزيه الله من كل سوء\" (٧).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٤/ ١٢٢، \"زاد المسير\" لابن الجوزي ٤/ ١٠.\n(٢) من (ت).\n(٣) من (ت).\n(٤) مريم: ٢٤.\n(٥) الزخرف: ٥١.\n(٦) انظر: \"جامع البيان\" للطبري ١١/ ٨٩، \"المحرر الوجيز\" لابن عطية ٣/ ١٠٧.\n(٧) ذكره السيوطي في \"الدر المنثور\" ١/ ٢٠٧ في تفسير سورة البقرة، وعزاه لابن =","vol":"14","page":172},{"text":"وسأل ابن الكوّا (١) عليًا - ﵇ - عن ذلك قال: كلمة رضيها الله لنفسه (٢).\nقال المفسرون: هذِه الكلمة عَلَمٌ بين أهل الجنَّة وبين الخدّام في الطَّعام، فإذا اشتهوا شيئًا من الطَّعام والشراب قالوا: سبحانك اللَّهم، فأتوهم في الوقت بما يشتهون، على مائدةٍ ميلٍ في ميل، فإذا فرغوا من الطَّعام والشراب حمدوا الله -﷿- على ما أعطاهم، فذلك قوله -﷿-: ﴿وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ (٣)، ولم يرد آخر كلام\n_________\n= جرير والديلمي والخطيب في \"الكفاية\".\nوهو في \"جامع البيان\" للطبري ١١/ ٩٠، \"الكفاية\" للخطيب (ص ٣٣٦) من طريق طلحة بن يَحْيَى بن طلحة، عن أبيه، عن طلحة بن عبيد الله به.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١١/ ٩٠ من طريق موسى بن طلحة، عن أبيه .. به.\nوفي إسناده سليمان بن أيوب بن سليمان بن عيسى، عامة أحاديثه لا يتابع عليها، وروى أحاديث مناكير كما في \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٠١، \"تهذيب التهذيب\" ٤/ ١٧٣.\n(١) عبد الله بن الكواء، من رؤوس الخوارج، قال البُخاريّ: لم يصحّ حديثه، وقال ابن حجر: وله أخبار كثيرة مع على وكان يلزمه ويعييه في الأسئلة، وقد رجع عن مذهب الخوارج وعاود صحبة علي.\n\"ميزان الاعتدال\" للذهبي ٢/ ٤٧٤، \"لسان الميزان\" لابن حجر ٣/ ٣٢٩.\n(٢) عزاه السيوطي في \"الدر المنثور\" ١/ ٢٠٧ لابن أبي شيبة وابن المنذر.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٩٠ من طريق ابن إدريس، عن قابوس، عن أبيه .. به.\n(٣) عزاه السيوطي ٣/ ٥٣٩ لابن جرير وابن المنذر وأبي الشَّيخ، عن ابن جريج. وقد أخرجه الطبري في \"جامع البيان\" ١١/ ٨٩ من طريق حجاج، عن ابن جريج .. بمعناه.","vol":"14","page":173},{"text":"يتكلمون به ولكن آخر ما قبله.\nقال الحسن: بلغني أن رسول الله - ﷺ - قال حين قرأ هذِه الآية: \"إن أهل الجنَّة يلهمون الحمد والتسبيح كما تلهمون أنفاسكم\" (١).\nفذلك قوله -﷿-: ﴿دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا﴾ في الجنَّة ﴿سَلَامٌ﴾ يَحْيَى بعضهم بعضًا بالسلام وتأتيهم الملائكة من عند ربهم بالسلام.\n﴿وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ (٢).\nقال ابن كيسان: يفتتحون كلامهم بالتوحيد، ويختمون كلامهم بالتحميد (٣).\n_________\n(١) لم أقف عليه في مراسيل الحسن.\nوقد أخرجه بمعناه أحمد في \"المسند\" ٣/ ٣١٦، ٣٦٤ (١٤٤٠١، ١٤٩٢٢)، وعبد بن حميد في \"المنتخب\" (ص ٣١٥)، وهناد بن السري في \"الزهد\" ١/ ٧٣، ومسلم في الجنَّة، باب في صفة الجنَّة وأهلها (٢٨٣٥)، وأبو يعلى في \"مسنده\" ٣/ ٤١٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٤٦٢، والخطيب في \"تاريخ بغداد\" ١٣/ ١٩٧، والبغوي في \"شرح السنّة\" ١٥/ ٢١٢ كلهم من طرق عن الأعمش، عن أبي سفيان، عن جابر قال: قال رسول الله - ﷺ -: \"إن أهل الجنَّة يأكلون فيها ويشربون، ولا يتفلون ولا يبولون ولا يتغوطون ولا يتمخطون\" قالوا: فما بال الطَّعام؟ قال: \"جُشاء ورشح كرشح المسك، يلهمون التسبيح والتحميد كما يلهمون النَّفس\". وهذا لفظ مسلم.\n(٢) سقط هذا المقطع من الآية من الأصل في هذا الموضع، وأثبته من (ت).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٢٣، وابن الجوزي في \"زاد المسير\" ٤/ ١١، وأبو حيان في \"البحر المحيط\" ٥/ ١٣٢.","vol":"14","page":174},{"text":"وقراءة العامة ﴿أَنِ الْحَمْدُ لِلَّهِ﴾ بالتخفيف والرفع، وقرأ بلال بن أبي بردة (١)\nوابن محيصن: (أنّ) مثقلًا والحمد نصبًا (٢).\n\n<span data-type=\"title\" id=toc-1748>١١ </span>- قوله -﷿-: ﴿وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالْخَيْرِ﴾\nفيه اختصار معناه: ولو يعجل الله للناس إجابة دعائهم في الشرّ كاستعجاله لهم بالإجابة في الخير ﴿لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ﴾؛ أي: لفُرغ من هلاكهم ولماتوا جميعًا (٣).\nقال مجاهد: هو قول الإنسان لولده وماله إذا غضب عليه: اللَّهم لا تبارك فيه والعنه (٤).\n_________\n(١) بلال بن أبي بردة بن أبي موسى الأشعري، أبو عمرو، أمير البصرة وقاضيها، قال المبرّد: أول من أظهر الجور من القضاة في الحكم بلال، وذكره أبو العرب الصقلّي في كتاب الضعفاء، مات سنة نيف وعشرين ومائة.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٩٧، \"الكاشف\" للذهبي ١/ ٢٧٦، \"تهذيب التهذيب\" لابن حجر ٤/ ١١.\n(٢) انظر \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦١)، \"المحتسب\" لابن جني ١/ ٣٠٨، \"الكامل في القراءات الخمسين\" للهذلى (ل ٢٠٠/ ب).\n(٣) انظر \"جامع البيان\" للطبري ١١/ ٩١.\n(٤) \"تفسير مجاهد\" ١/ ٢٩٢.\nوأورده السيوطي في \"الدر المنثور\" ٣/ ٥٣٩ وعزاه لابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم وأبي الشَّيخ.\nوهو عند الطبري في \"جامع البيان\" ١١/ ٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٣٢ من طريق ابن أبي نجيح، عن مجاهد .. به.","vol":"14","page":175},{"text":"قال قتادة: هو دعاء الرجل على نفسه وولده وأهله وماله بما يكره أن يستجاب له (١).\nقال شهر بن حوشب: قرأت في بعض الكتب أن الله تعالى يقول للملكين الموكلين: لا تكتبا على عبدي في حال ضجره شيئًا (٢).\nوقراءة العامة (لقُضي إليهم أجلُهم) برفع القاف واللام على غير تسمية الفاعل، وقرأ عوف وعيسى وابن عامر ويعقوب بفتح القاف واللام (٣)، وقرأ الأعمش: (لقضينا) (٤) كذلك هو في مصحف عبد الله - ﵁ -.\nوقيل: إنَّها نزلت في النضر بن الحارث حين قال: ﴿اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ﴾ (٥) الآية (٦)، يدلّ عليه قوله -﷿-: ﴿فَنَذَرُ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا﴾ لا يخافون البعث\n_________\n(١) عزاه السيوطي في \"الدرر المنتثور\" ٣/ ٥٣٩ لابن جرير وابن أبي حاتم.\nوهو عند الطبري في \"جامع البيان\" ١١/ ٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٣٢ من طريق محمَّد بن ثور، عن معمر، عن قتادة .. به.\n(٢) لم أجده مسندًا.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣١٥.\n(٣) \"التيسير\" للداني (ص ١٢١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٠٥.\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٠) ورسمت فيه (لقضّينا)، \"البحر المحيط\" لأبي حيان ٥/ ١٣٣، \"الدر المصون\" للسمين الحلبي ٦/ ١٥٩.\n(٥) الأنفال: ٣٢.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٢٤، وابن عطية في \"المحرر الوجيز\" ٣/ ١٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣١٥، وعزاه لمقاتل وهو في \"تفسيره\" ٢/ ١١٢.","vol":"14","page":176},{"text":"والحساب ولا يأملون الثواب ﴿فِي طُغْيَانِهِمْ يَعْمَهُونَ﴾.\n\n<span data-type=\"title\" id=toc-1749>١٢ </span>- قوله -﷿-: ﴿وَإِذَا مَسَّ﴾\nأصاب ﴿الْإِنْسَانَ الضُّرُّ﴾ الجهد والشدة ﴿دَعَانَا لِجَنْبِهِ﴾ على جنبه مضطجعًا ﴿أَوْ قَاعِدًا أَوْ قَائِمًا﴾ وإنَّما يريد جميع حالاته، لأنَّ الإنسان لا يعدو أحد هذِه الحالات ﴿فَلَمَّا كَشَفْنَا﴾ دفعنا (١) وفرّجنا ﴿عَنْهُ ضُرَّهُ مَرَّ كَأَنْ لَمْ يَدْعُنَا إِلَى ضُرٍّ مَسَّهُ﴾؛ أي: استمر على طريقته الأولى قبل أن يصيبه الضرّ، ونسي ما كان فيه من الجهد والبلاء، وتَرَكَ الشُّكر والدُّعاء (٢).\nقال الأخفش: (كأن لم يدعنا) و(كأن لم يلبثوا) وأمثالهما بمعنى كأنَّ الثقيلة، تقديره: كأنه لم يدعنا (٣).\n﴿كَذَلِكَ﴾؛ أي كما زيّن لهذا الإنسان الدعاء (٤) عند البلاء، والإعراض عند الرخاء، كذلك ﴿زُيِّنَ لِلْمُسْرِفِينَ﴾ المجاوزين الحدّ في الكفر والمعصي ﴿مَا كَانُوا يَعْمَلُونَ﴾ من الكفر والمعصية.\nوالإسراف يكون في النَّفس وفي المال، ضيع نفسه إذا جعلها عابدة\n_________\n(١) في هامش الأصل: في نسخة: رفعنا.\n(٢) انظر: \"جامع البيان\" للطبري ١١/ ٩٣.\n(٣) \"معاني القرآن\" للأخفش ١/ ٣٦٩: وهي (كأنَّ) الثقيلة، ولكنه أضمر فيها فخفَّف، كما تخلَّف (أَنَّ) ويضمر فيها، وإنَّما هي (كأنْه لم) -هكذا ضبط بتسكين النون، والصَّواب تشديدها.\nوانظر هذا المعنى أيضًا في \"معاني القرآن\" للزجاج ٣/ ١٠.\n(٤) في (ت): بالدعاء.","vol":"14","page":177},{"text":"وثن، وضيّع ماله إذا جعله سائبة وبحيرة ووصيلة وحاميًا، ومعنى الكلام: أسرفوا في عبادتهم، وأسرفوا في نفقاتهم.\n\n<span data-type=\"title\" id=toc-1750>١٣ </span>- قوله -﷿-: ﴿وَلَقَدْ أَهْلَكْنَا الْقُرُونَ مِنْ قَبْلِكُمْ﴾\nيعني الأمم الماضية، قال ابن عباس ﵄: بين القرنين ثمانمائة وعشرون سنة.\n﴿لَمَّا ظَلَمُوا﴾ أشركوا ﴿وَجَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ وَمَا كَانُوا لِيُؤْمِنُوا كَذَلِكَ﴾؛ أي كما أهلكناهم بكفرهم وتكذيبهم رسلهم (١) ﴿نَجْزِي﴾ نعاقب ونهلك ﴿الْقَوْمَ الْمُجْرِمِينَ﴾ المشركين بتكذيبهم محمدًا - ﷺ -، يخوف كفّار مكّة عذاب الأمم الخالية المكذبة.\n\n<span data-type=\"title\" id=toc-1751>١٤ </span>- ﴿ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِنْ بَعْدِهِمْ﴾\nيعني من بعد القرون التي أهلكناهم ﴿لِنَنْظُرَ﴾ لنرى ﴿كَيْفَ تَعْمَلُونَ﴾ وهو أعلم بهم.\nقال النَّبيّ - ﷺ -: \"إن الدُّنيا خضرة حلوة وإن الله مستخلفكم فيها فناظر كيف تعملون\" (٢).\n_________\n(١) في (ت): برسلهم.\n(٢) أخرجه أحمد في \"المسند\" ٣/ ١٩، ٢٢ (١١١٤٣، ١١١٦٩)، وعبد بن حميد في \"المنتخب\" (ص ٢٧٤)، ومسلم في الرقاق، باب أكثر أهل الجنَّة الفقراء (٢٧٤٢)، وابن ماجة في الفتن، باب فتنة النساء، (٤٠٠٠)، والترمذي في الفتن، باب ما جاء ما أخبر النَّبيّ - ﷺ - أصحابه بما هو كائن .. (٢١٩١)، والنَّسائيُّ في \"السنن الكبرى\" في عشرة النساء، باب (١١٤، ٩٢٦٩)، وأبو يعلى في \"مسنده\" ٢/ ٣٥٢، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٦، =","vol":"14","page":178},{"text":"قال قتادة: ذُكِر لنا أن عمر بن الخطاب - ﵁ - قال: صدق الله ربنا، ما جَعَلَنَا خلفاء إلَّا لينظر إلى أعمالنا، فأَرُوا الله من أعمالكم خيرًا بالليل والنهار والسرِّ والعلانية (١).\nوروى ثابت البناني (٢)، عن عبد الرحمن بن أبي ليلى (٣)، أنّ عوف بن مالك (٤) - ﵁ - قال لأبي بكر الصِّديق - ﵁ -: رأيت فيما يرى النائم كأنّ سببًا دلّي من السماء، فانْتُشِط رسول الله - ﷺ -، ثم أعيد فانتُشِط أبو بكر (٥) - ﵁ - ثم ذُرع النَّاس حول المنبر. ففَضَلَ عمر - ﵁ - بثلاثة أذرع إلى المنبر. فقال عمر - ﵁ -: دعنا من رؤياك لا أَرَبَ لنا فيها! فلما استُخْلِف عمر - ﵁ - قال: يا عوف رؤياك! قال: وهل لك في رؤيأي من حاجة؟ أو لم تنهرني! فقال: ويحك! إنِّي كرهت أن تنعى لخليفة رسول الله - ﷺ - نفسه! فقصّ عليه الرؤيا حتَّى\n_________\n= والقضاعي في \"مسند الشهاب\" ٢/ ١٨٢، والبيهقيّ في \"السنن الكبرى\" ٧/ ٩١ كلهم من طرق عن أبي نضرة، عن أبي سعيد الخدري - ﵁ - مرفوعًا .. به، وتتمته: فاتقوا الدُّنيا، واتقوا النساء، فإن أول فتنة بني إسرائيل كانت في النساء.\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٤٠ لابن جرير وابن المنذر وابن أبي حاتم وأبي الشَّيخ.\nوهو عند الطبري في \"جامع البيان\" ١١/ ٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٣٤ من طريق يزيد، عن سعيد، عن قتادة .. به.\n(٢) ثقة عابد.\n(٣) ثقة.\n(٤) صحابي جليل.\n(٥) في الأصل: أبا بكر، والتصويب من (ت).","vol":"14","page":179},{"text":"إذا بلغ ذرع النَّاس إلى المنبر بهذِه الثلاثة أذرع (١)، فقال: أما إحداهن، فإنَّه كائن خليفة. وأمَّا الثَّانية، فإنَّه لا يخاف في الله لومة لائم وأمَّا الثالثة، فإنَّه شهيد. ثم قال: يقول الله تعالى: ﴿ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِنْ بَعْدِهِمْ لِنَنْظُرَ كَيْفَ تَعْمَلُونَ (١٤)﴾ فقد استخلفت يا ابن أم عمر فانظر كيف تعمل، وأمَّا قوله: فإني لا أخاف في الله لومة لائم؛ فما شاء الله. وأمَّا قوله: إنِّي شهيد؛ فأنّى لعمر الشهادة والمسلمون مطيفون به، ثم قال: إن الله على ما يشاء قدير (٢).\n\n<span data-type=\"title\" id=toc-1752>١٥ </span>- قوله تعالى: ﴿وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا﴾\nقال قتادة: يعني مشركي مكّة (٣).\n_________\n(١) في (ت): الأذرع، وكذا عند الطبري.\n(٢) أخرجه الطبري في \"جامع البيان\" ١١/ ٩٤ من طريق ثابت البناني .. به.\nوفي إسناده زيد بن عوف القطعي، ضعفه الدارقطني، وقال الفلاس: متروك، وقال البُخاريّ: تركه على وغيره.\nانظر: \"التاريخ الصَّغير\" (الأوسط) للبخاري ٢/ ٣٤٣، \"الكامل\" لابن عدي ٣/ ٢١٠، \"لسان الميزان\" لابن حجر ٢/ ٥٠٩.\nوقد أخرجه ابن سعد في \"الطبقات الكبرى\" ٣/ ٣٣١ من طريق عبد الملك بن عمير، عن أبي بردة، عن أبيه، عن عوف بن مالك .. بمعناه.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٣٤ من طريق شعيب بن إسحاق، عن سعيد، عن قتادة .. به.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ١٢٥ والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣١٩.","vol":"14","page":180},{"text":"<span data-type=\"title\" id=toc-1753>١٦ </span>- ﴿قُلْ لَوْ شَاءَ اللَّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلَا أَدْرَاكُمْ بِهِ﴾\nولا أَعْلَمَكُم به (١).\nوقرأ الحسن: (ولا أدرأتكم به) (٢) وهي لغة بني عقيل؛ يحولون الياء ألفًا فيقولون (أعطأت) بمعنى (أعطيت)، و(لبّأت) بمعنى (٣) (لبيت)، و(جارة) وإناصاة) للجارية والناصية (٤)، وأنشد المفضل (٥):\nألا آذنت أهلَ اليمامةِ قوةٌ ... بحَرب كنَاصَاة الأغرِّ المُشَهّر\n_________\n(١) انظر \"غريب السجستاني\" (ص ١٠٦)، \"البسيط\" للواحدي (ل ٥/ أ).\nوقال ابن القيِّم ﵀ مبينًا معنى هذِه الآية في \"التبيان في أقسام القرآن\" (ص ١١٦ - ١١٧): أي هذا الكلام ليس من قبلي ولا من عندي ولا أقدر أن أفتريه على الله ولو كان ذلك مقدورًا لي لكان مقدورًا لمن هو من أهل العلم والكتابة ومخالطة النَّاس والتعلم منهم، ولكن الله بعثني به، ولو شاء سبحانه لم ينزله ولم ييسره بلساني، فلم يدعني أتلوه عليكم وأن أعلمكم به ألبتة لا على لساني ولا على لسان غيري، ولكنه أوحاه إليَّ وأذن لي في تلاوته عليكم، وأدراكم به بعد أن لم تكونوا دارين به، فلو كان كذبًا وافتراش كما تقولون لأمكن غيري أن يتلوه عليكم وتدرون به من جهته؛ لأنَّ الكذب لا يعجز عنه البشر، وأنتم لم تدروا بهذا ولم تسمعوه إلَّا مني، ولم تسمعوه من بشر غيري.\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦١)، \"إعراب القراءات الشواذ\" للعكبري ١/ ٦٤٠ بدون نسبة.\n(٣) بمعنى: تكررت في الأصل مرتين.\n(٤) انظر توجيه قراءة الحسن على هذِه اللغة في \"معاني القرآن\" للفراء ١/ ٤٥٩، \"جامع البيان\" للطبري ١١/ ٩٦، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٢٠.\n(٥) البيت لحريث بن عتّاب الطَّائي في \"لسان العرب\" لابن منظور، \"تاج العروس\" =","vol":"14","page":181},{"text":"وقال زيد الخيل (١):\nلَعَمرُكَ مَا أَخشَى التَّصَعلُكَ مَا بَقَا ... على الأرض قَيسيٌّ يَسوقُ الأبَاعِرا\nأي بقي، قال آخر (٢):\nلَزَجَرتُ قَلبًا لا يَريعُ لِزَاجر ... إنَّ الغَويَّ إذا نُهى لم يُعتَب\nأي: نهي.\nوروى البزي (٣)، عن ابن كثير (ولأدراكم به) بالقصر على الإيجاب (٤)، يريد: ولأَعْلَمَكُم به من غير قراءتي عليكم.\n_________\n= للزبيدي (نصا)، وبلا نسبة في \"المخصص\" لابن سيده ١/ ٦٨، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٢٠، وقال الطبري عقب إيراده في \"جامع البيان\" ١١/ ٩٦: وحكي ذلك عن المفضل.\nورواية البيت في المصادر السابقة:\nلقد آذنت أهل اليمامة طيئ ... بحرب كناصاة الحصان المشهّر\n(١) البيت في نوادر أبي زيد (ص ٦٨)، \"جامع البيان\" للطبري ١١/ ٩٦، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٢٠.\n(٢) هو لبيد كما في \"ديوانه\" من مرثية أخيه أربد، \"جامع البيان\" للطبري ١١/ ٩٧، \"الأغاني\" ١٧/ ٧٠.\nوعجز البيت في \"الكتاب\" لسيبويه ٤/ ١٨٨ منسوبًا لطفيل الغنوي، وبلا نسبة في \"المفصل\" ٩/ ٨٦.\n(٣) في هامش الأصل: صوابه قنبل وهو المشهور.\n(٤) انظر \"العنوان\" لابن خلف (ص ١٠٤)، \"المبسوط في القراءات العشر\" لابن مهران (ص ١٩٩)، وكذا قرأ بها قنبل عن ابن كثير بلا خلاف عنه، وقرأ البزي =","vol":"14","page":182},{"text":"وقرأ ابن عباس - ﵁ -: (ولا أنذرتكم به) (١) من الإنذار، وهو دليل قراءة الحسن.\n﴿فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا﴾ أي: حينًا، وهو أربعون سنة ﴿مِنْ قَبْلِهِ﴾ من قبل نزول القرآن، ولم آتكم بشيء ﴿أَفَلَا تَعْقِلُونَ﴾ أنَّه ليس من قبلي.\nقال ابن عباس ﵄: نبيٌّ رسول الله - ﷺوهو ابن أربعين سنة، وأقام بمكة ثلاث عشرة سنة (٢) وبالمدينة عشرًا، وتوفي وهو ابن ثلاث وستين سنة (٣).\n_________\n= بالوجهين، قال أبو عمرو الداني في \"التيسير\" للداني (ص ١٢١): قنبل (ولأدراكم به) بغير ألف بعد اللام، وكذلك روى النقاش عن أبي ربيعة عن البزي، وبذلك أقرأني أبو القاسم عنه، والباقون بالألف.\nوانظر أيضًا \"البدور الزاهرة\" لعبد الفتاح القاضي (ص ١٤١).\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦١)، \"جامع البيان\" للطبري ١١/ ٩٧.\n(٢) من (ت).\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٤١ لابن أبي شيبة والبخاري والترمذي.\nوقد أخرجه عبد الرَّزاق في \"المصنف\" ٣/ ٥٩٨، وأحمد في \"المسند\" ١/ ٢٤٩، ٣٦٤، ٣٧٠ (٢٢٤٢، ٣٥٠٣)، والبخاري في مناقب الأنصار، باب مبعث النَّبيّ - ﷺ - (٣٨٥١)، وفيه، باب هجرة النَّبيّ - ﷺ - وأصحابه إلى المدينة (٣٩٠٢، ٣٩٠٣)، ومسلم في الفضائل، باب كم أقام النَّبيّ - ﷺ - بمكة والمدينة (٢٣٥١)، والترمذي في المناقب، جاب سن النَّبيّ وابن كم حين مات (٣٦٥٢)، والبيهقيّ في \"السنن الكبرى\" ٦/ ٢٠٧، وفي \"دلائل النبوة\" ٧/ ٢٣٨، والبغوي في \"شرح السنة\" ١٤/ ٥٤ من طرق عن ابن عباس .. بنحوه.","vol":"14","page":183},{"text":"<span data-type=\"title\" id=toc-1754>١٧ </span>- قوله تعالى: ﴿فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا﴾\nوزعم أن له شركاء أو صاحبة أو ولدًا ﴿أَوْ كَذَّبَ بِآيَاتِهِ﴾ بمحمدٍ - ﷺ - والقرآن ﴿إِنَّهُ لَا يُفْلِحُ الْمُجْرِمُونَ﴾ لا يأمن ولا ينجو المشركون.\n\n<span data-type=\"title\" id=toc-1755>١٨ </span>- ﴿وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ﴾\nإن عصوه ﴿وَلَا يَنْفَعُهُمْ﴾ إن أطاعوه، يعني الأصنام ﴿وَيَقُولُونَ هَؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ قُلْ﴾ لهم يا محمَّد ﴿أَتُنَبِّئُونَ اللَّهَ﴾ أتخبرون الله، قراءة العامة بالتشديد، وقرأ أبو السَّمَّال العدوي (١) (أتُنْبِئون) بالتخفيف (٢)، (وهما لغتان) (٣): نبَّأ يُنْبِيءُ تنبئةً وأنْبَأ ينبيء إنْبَاءً بمعنى واحد، جمعها قوله تعالى: ﴿قَالَتْ مَنْ أَنْبَأَكَ هَذَا قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ﴾ (٤).\n﴿بِمَا لَا يَعْلَمُ﴾ الله حقيقته وصحته، ولا يكون ﴿فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ﴾ ومعنى الآية: أتخبرون الله أن له شريكًا أو عنده شفيعًا بغير قِبَل إِذْنِه، ولا يعلم الله لنفسه شريكًا في السموات والأرض، ذلك لأنَّه لا شريك له؛ فلذلك لا يعلمه (٥)، نظيره قوله -﷿-: ﴿أَمْ تُنَبِّئُونَهُ\n_________\n(١) هو قعنب ابن أبي قعنب العدوي، أبو السَّمَّال -بفتح السِّين وتشديد الميم وباللام- البصري، له اختيار في القراءة شاذ عن العامة، رواه عنه سعيد بن أوس. \"غاية النهاية\" لابن الجزري ٢/ ٢٧.\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦١)، \"البحر المحيط\" لأبي حيان ٥/ ١٣٨.\n(٣) ما بين القوسين من (ت).\n(٤) التحريم: ٣.\n(٥) انظر: \"البسيط\" للواحدي (ل ٥/ ب).","vol":"14","page":184},{"text":"بِمَا لَا يَعْلَمُ فِي الْأَرْضِ﴾ (١).\nثم نزّه نفسه فقال -﷿-: ﴿عَمَّا يُشْرِكُونَ﴾ قرأ يَحْيَى بن وثاب والأعمش وحمزة والكسائي وخلف (تشركون) بالتاء (٢)، ها هنا وفي سورة النحل (٣) والروم (٤)، وهو اختيار أبي عبيد للمخاطبة التي قبلها، وقرأ الباقون كلها بالياء، واختارها أبو حاتم وقال: كذلك تعلمناها.\n\n<span data-type=\"title\" id=toc-1756>١٩ </span>- قوله تعالى: ﴿وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً﴾\nعلى ملة واحدة، الإسلام، دين آدم - ﵇ -، إلى أن قتل أحد بني آدم - ﵇ - أخاه، فاختلفوا، قاله (٥) مجاهد والسدّي (٦).\n_________\n(١) الرعد ٣٣.\n(٢) \"غاية الاختصار\" ٢/ ٥١٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٢، ٣٣٨، \"الكامل في القراءات الخمسين\" للهذلي (ل ٢٠٠/ ب).\n(٣) في قوله تعالى: ﴿أَتَى أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ (١)﴾ آية: ١.\nوفي قوله تعالى: ﴿خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ تَعَالَى عَمَّا يُشْرِكُونَ (٣)﴾ آية: ٣.\n(٤) في قوله تعالى: ﴿هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَفْعَلُ مِنْ ذَلِكُمْ مِنْ شَيْءٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ﴾ آية: ٤٠.\n(٥) \"تفسيره\" ١/ ٢٩٢.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٤٢ لابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم وأبي الشَّيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٩٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٣٧ من طريق ابن أبي نجيح، عن مجاهد .. به.\n(٦) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٤٢ لابن أبي حاتم وحده.\nوهو عنده في \"تفسير القرآن العظيم\" ٦/ ١٩٣٧ من طريق عامر بن الفرات، عن أسباط، عنه به.","vol":"14","page":185},{"text":"قال ابن عباس (١) ﵄: كان بين آدم ونوح ﵉ عشرة قرون كلهم على شريعة من الحق، فاختلفوا على عهد نوح - ﵇ -، فبعث الله -﷿- إليهم نوحًا - ﵇ - (٢).\nوقيل (٣): كانوا أمة واحدة مجتمعة على التوحيد يوم الميثاق (٤).\nوقيل (٥): أهل سفينة نوح - ﵇ -.\nوقال أبو روق: كانوا أمة واحدة على ملّة الإسلام زمان نوح - ﵇بعد الغرق (٦).\nوقال عطاء: كانوا على دين واحد: الإسلام، من لدن إبراهيم - ﵇ - إلى أن غيّر عمرو بن لحي (٧).\nيدل على صحة هذِه التأويلات قراءة عبد الله - ﵁ - (وما كان النَّاس\n_________\n(١) في الأصل: قال.\n(٢) أخرجه الحاكم في \"المستدرك\" ٢/ ٤٤٢ من طريق همام، عن قتادة، عن عكرمة، عن ابن عباس .. بنحوه موقوفًا.\nقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي.\n(٣) عزاه البغوي في \"معالم التنزيل\" ١/ ٢٤٤، وابن الجوزي في \"زاد المسير\" ١/ ٢٢٩ لأبي بن كعب - ﵁ -.\n(٤) في (ت): والميثاق.\n(٥) عزاه البغوي في \"معالم التنزيل\" ١/ ٢٤٣ للكلبي، ونحوه عند ابن الجوزي في \"زاد المسير\" ١/ ٢٢٩ عن مقاتل.\n(٦) ذكره أبو اللَّيث السمرقندي في \"بحر العلوم\" ٢/ ٩٢.\n(٧) ذكره الواحدي في \"البسيط\" (ل ٥/ ب)، والبغوي في \"معالم التنزيل\" ١/ ٢٤٣ بدون نسبة، وعزاه أبو حيان في \"البحر المحيط\" ٥/ ١٣٩ لابن القشيري حكاية.","vol":"14","page":186},{"text":"إلَّا أمة واحدة على هدى فاختلفوا عنه) (١).\nوقال الكلبي: وما كان النَّاس إلَّا أمة واحدة كافرة على عهد إبراهيم - ﵇ - فاختلفوا فتفرقوا مؤمن وكافر (٢).\n﴿وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ﴾ بأن جعل للدنيا مدّة، ولكل أمّة أجل لا يعدم (٣) ذلك، قاله أبو روق.\nوقال الكلبي: هي أن الله سبحانه أخّر هذِه الأمة ولا يهلكهم بالعذاب في الدُّنيا (٤).\nوقيل: هي ألا تؤخذ إلَّا بعد إقامة الحجة (٥).\nوقال الحسن: ﴿وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ﴾ مضت في حكمه، أنَّه لا يقضي بينهم فيما اختلفوا فيه بالثواب والعقاب دون القيامة ﴿لَقُضِيَ الْأَمْرُ﴾ في الدُّنيا؛ فأدخل المؤمنين الجنَّة بأعمالهم، والكافرين النَّار بكفرهم، ولكنّه سبق من الله الأجل فجعل موعدهم يوم القيامة (٦).\n_________\n(١) في هامش الأصل: في نسخة: فيه، وكذا هي في (ت).\n(٢) ذكره الواحدي في \"البسيط\" (ل ٥/ ب)، وعزاه البغوي في \"معالم التنزيل\" ١/ ٢٤٣، وابن الجوزي في \"زاد المسير\" ١/ ٢٢٩ لابن عباس.\n(٣) في (ت): لا يقدم، ولعلها أصحّ.\n(٤) ذكره الواحدي في \"البسيط\" (ل ٥/ ب)، والبغوي في \"معالم التنزيل\" ٤/ ١٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٢٣.\n(٥) انظر \"زاد المسير\" لابن الجوزي ٤/ ١٧.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٢٣.","vol":"14","page":187},{"text":"وقال أبو روق: لقضي بينهم لأقام عليهم الساعة (١).\nوقيل: لفُرغ من هلاكهم (٢).\nوقرأ عيسى بن عمر (لقَضى بينهم) -بالفتح (٣) -، لقوله (من ربك).\n﴿فِيمَا فِيهِ يَخْتَلِفُونَ﴾ من الدين.\n\n<span data-type=\"title\" id=toc-1757>٢٠ </span>- قوله تعالى: ﴿وَيَقُولُونَ﴾\nيعني أهل مكّة ﴿لَوْلَا أُنْزِلَ عَلَيْهِ﴾؛ أي على محمَّد ﴿آيَةٌ مِنْ رَبِّهِ فَقُلْ﴾ لهم يا محمّد ﴿إِنَّمَا﴾ سألتموني الغيب وإنَّما ﴿الْغَيْبُ لِلَّهِ﴾ -﷿-، لا يعلم أحد لِمَ لَمْ يفعل ذلك إلَّا هو (٤).\nوقيل: الغيب نزول الآية متى تنزل (٥).\n﴿فَانْتَظِرُوا﴾ نزول الآية ﴿إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ﴾ لنزوله (٦).\nوقيل (٧): فانتظروا قضاء الله بيننا بإظهار المحق على المبطل.\n_________\n(١) انظر \"زاد المسير\" لابن الجوزي ٤/ ١٧، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٢٣.\n(٢) المصادر السابقة.\n(٣) \"المحرر الوجيز\" لابن عطية ٣/ ١١١.\n(٤) حكاه البغوي في \"معالم التنزيل\" ٤/ ١٢٧، وابن الجوزي في \"زاد المسير\" ٤/ ١٧.\n(٥) انظر المصدرين السابقين.\n(٦) انظر: \"الوسيط\" للواحدي ٢/ ٥٤٢، \"بحر العلوم\" للسمرقندي ٢/ ٩٣.\n(٧) قاله الطبري كما في \"جامع البيان\" ١١/ ٩٩، وحكاه بغير نسبة البغوي في \"معالم التنزيل\" ٤/ ١٢٧، وابن الجوزي في \"زاد المسير\" ٤/ ١٧، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٢٣.","vol":"14","page":188},{"text":"وقال الحسن: فانتظروا مواعيد الشَّيطان، وكانوا من إبليس على موعد فيما يعدهم ويُمَنِّيهم، إنِّي معكم من المنتظرين لوعد ربي، فأنجز الله تعالى وعده ونصر عبده.\n\n<span data-type=\"title\" id=toc-1758>٢١ </span>- قوله تعالى: ﴿وَإِذَا أَذَقْنَا النَّاسَ﴾\nيعني الكفار (١) ﴿رَحْمَةً مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُمْ﴾ أي راحة ورخاءً بعد شدةٍ وبلاء (٢).\nوقيل: عنى به القطر بعد القحط (٣) ﴿إِذَا لَهُمْ مَكْرٌ فِي آيَاتِنَا﴾.\nقال مجاهد: استهزاء وتكذيب (٤).\n_________\n(١) قاله ابن عباس وغيره كما في \"البسيط\" للواحدي (ل ٥/ ب).\n(٢) انظر \"جامع البيان\" للطبري ١١/ ٩٩، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٢٣.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٢٧ هكذا بغير نسبة، وذكر نحوه الماوردي في \"النكت والعيون\" ٢/ ٤٢٩، وابن الجوزي في \"زاد المسير\" ٤/ ١٨ عن الضَّحَّاك.\nوكلا المعنيين ونحوهما مما تحتمله الآية داخل في معناها، لذا قال ابن عطية في \"المحرر الوجيز\" ٣/ ١١٢ والرحمة هنا بعد الضراء، كالمطر بعد القحط، والأمن بعد الخوف، والصحة بعد المرض، ونحو هذا مما لا ينحصر ..\n(٤) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٤٢ لابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم وأبي الشَّيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٣٨ من طريق ورقاء، عن ابن أبي نجيح، عن مجاهد .. به.","vol":"14","page":189},{"text":"وقال مقاتل بن حيان: لا يقولون هذا رزق الله، بل يقولون سُقينا بنوء كذا، وهو قوله -﷿-: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ (١) (٢).\n﴿قُلِ اللَّهُ أَسْرَعُ مَكْرًا﴾ أعجل عقوبة، وأشد أخذًا، وأقدر على الجزاء (٣).\nوقال مقاتل: صنيعًا (٤).\n﴿إِنَّ رُسُلَنَا﴾ حفظتنا ﴿يَكْتُبُونَ مَا تَمْكُرُونَ﴾ قراءة العامة بالتاء؛ لقوله (قل)، وقرأ الحسن ومجاهد وقتادة ويعقوب (يمكرون) -بالياء (٥) -؛\n_________\n(١) الواقعة: ٨٢.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٢٧، وابن الجوزي في \"زاد المسير\" ٤/ ١٨.\nقال الواحدي في \"البسيط\" (ل ٦/ أ): وسمى تكذيبهم بآيات الله مكرًا، لأنَّ المكر صرف الشيء عن وجهه على طريق الحيلة فيه، وهؤلاء يحتالون لدفع آيات الله بكلِّ ما يجدون إليه السبيل من شبهة أو تخليط في مناظرة أو غير ذلك من الأمور الفاسدة.\n(٣) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٧٦، \"معالم التنزيل\" للبغوي ٤/ ١٢٧، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٢٤.\nوقال الطبري في \"جامع البيان\" ١١/ ٩٩: أي: أسرع مِحالًا بكم، واستدراجًا لكم وعقوبة، منكم، من المكر في آيات الله. ونحوه في \"تفسير القرآن\" لابن كثير ٧/ ٣٤٩.\n(٤) في \"تفسير مقاتل\" ٢/ ٢٣٤: يعني: الله أشد إخزاءً.\n(٥) \"غاية الاختصار\" للعطار ٢/ ٥١٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٠٧.","vol":"14","page":190},{"text":"لقوله (إذا لهم) وهي رواية هارون العتكي (١)، عن أبي عمرو (٢).\n\n<span data-type=\"title\" id=toc-1759>٢٢ </span>- قوله تعالى: ﴿هُوَ الَّذِي يُسَيِّرُكُمْ﴾\nيجربكم ويحملكم؛ من التسيير، وقرأ أبو جعفر وابن عامر (هو الذي يَنْشُرُكم) -بالنون (٣) -؛ من النشر وهو البسط ﴿فِي الْبَرِّ﴾ على الظهر ﴿وَالْبَحْرِ﴾ وفي البحر على الفلك ﴿حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ﴾ أي: في السفن، تكون واحدًا وجمعًا (٤)، وقرأ عيسى (في الفُلُك) بضم اللام (٥) ﴿وَجَرَيْنَ بِهِمْ﴾ يعني: جرت السفن بالنَّاس، وهذا خطاب تلوين (٦)، رجع من الخطاب إلى الخبر (٧) ﴿بِرِيحٍ طَيِّبَةٍ\n_________\n(١) هو هارون بن موسى العتكي الأعور، أبو عبد الله البصري، صدوق نبيل له قراءة معروفة، روى القراءة عن عاصم ابن أبي النجود وغيرهما، قال أبو حاتم السجستاني: كان أول من سمع بالبصرة وجوه القراءات وألفها وتتبع الشاذ منها فبحث عن إسناده هارون بن موسى الأعور، مات قبل المائتين. \"غاية النهاية\" لابن الجزري ٢/ ٣٤٨.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٢٤.\n(٣) \"السبعة\" لابن مجاهد (ص ٣٢٥)، \"المبسوط في القراءات العشر\" لابن مهران (ص ١٩٩)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٠٧.\n(٤) انظر \"معاني القرآن\" للفراء ١/ ٤٦٠، \"معاني القرآن\" للأخفش ١/ ٣٧١، \"البسيط\" للواحدي (ل ٦/ أ).\n(٥) انظر \"معاني القرآن\" للزجاج ٣/ ١٣، \"الدر المصون\" للسمين الحلبي ٦/ ١٧٠.\n(٦) حكى الزَّركشي في \"البرهان\" ٢/ ٢٤٦ هذِه التّسمية عن الثعلبي، وقال: وتسميه أهل المعاني: الالتفات.\n(٧) قال الزَّركشي في \"البرهان\" ٣/ ٣١٨: وفائدة العدول عن خطابهم إلى حكاية =","vol":"14","page":191},{"text":"﴿وَفَرِحُوا بِهَا﴾؛ أي بالريح ﴿جَاءَتْهَا﴾ يعني الفلك، وهو جواب لقوله: (حتَّى إذا جاءتها) ﴿رِيحٌ عَاصِفٌ﴾ شديدة، يقال: عصفت الرِّيح وأعصفت، والريح تُذكّر وتُؤنث (١)، وقيل: لم يقل (عاصفة) لاختصاص الرِّيح بالعصوف (٢)، وقيل: للنسب؛ أي: ذا عصوف (٣).\n﴿وَجَاءَهُمُ﴾ يعني رُكّاب السفينة ﴿الْمَوْجُ﴾ وهو حركة الماء واختلاطه ﴿مِنْ كُلِّ مَكَانٍ وَظَنُّوا﴾ ﴿أَنَّهُمْ أُحِيطَ بِهِمْ﴾ وأيقنوا أي: أحاط بهم الهلاك ﴿دَعَوُا اللَّهَ﴾ هنالك ﴿مُخْلِصِينَ لَهُ الدِّينَ﴾ الدُّعاء، دون أوثانهم، وكان مفزعهم حينئذٍ إلى الله تعالى دونها.\n* * *\n_________\n= حالهم لغيرهم، لتعجبه من فعلهم وكفرهم، إذ لو استمر على خطابهم لفاتت تلك الفائدة.\nوحكى أقوالًا أخرى في فائدة ذلك، وكذا السيوطي في \"الإتقان\" ٥/ ١٧٣١.\n(١) انظر \"معاني القرآن\" للفراء ١/ ٤٦٠، \"جامع البيان\" للطبري ١١/ ١٠٠، \"لسان العرب\" لابن منظور (عصف)، قال الفراء: (وبالألف -أي أعصفت- لغة بني أسد).\n(٢) حكى الثعلبي في تفسير سورة الأنبياء بإسناده إلى المبرد؛ سئل من ألف مسألة، منها: ما الفرق بين قوله تعالى: ﴿جَاءَتْهَا رِيحٌ عَاصِفٌ﴾، وقوله: ﴿وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً﴾ ونحوها، فقال: كل ما ورد عليك من هذا الباب، ذلك أن تردّه إلى اللفظ تذكيرًا، ولك أن ترده إلى المعنى تأنيثًا، وهذا من قاعدة أن اسم الجنس تأنيثه حقيقي، فتارة يلحظ معنى الجنس فيذكّر، وتارة معنى الجماعة فيؤنث .. ونقله عنه الزَّركشي في \"البرهان\" ٣/ ٣٦٧.\n(٣) انظر \"البسيط\" للواحدي (ل ٦/ أ).","vol":"14","page":192},{"text":"وروى الثوري (١)، عن الأعمش (٢)، عن عمرو بن مرَّة (٣)، عن أبي عبيدة (٤) في قوله: ﴿مُخْلِصِينَ لَهُ الدِّينَ﴾ قال: أهيا شراهيا، وتفسيره: يا حي يا قيوم (٥)، وقالوا: ﴿لَئِنْ أَنْجَيْتَنَا﴾ خلَّصتنا يا ربَّنا ﴿مِنْ هَذِهِ﴾ الريح العاصف ﴿لَنَكُونَنَّ مِنَ الشَّاكِرِينَ﴾ لك بالإيمان والطاعة.\n\n<span data-type=\"title\" id=toc-1760>٢٣ </span>- ﴿فَلَمَّا أَنْجَاهُمْ إِذَا هُمْ يَبْغُونَ﴾\nيظلمون ويتجاوزون إلى غير أمر الله -﷿- ﴿فِي الْأَرْضِ بِغَيْرِ الْحَقِّ يَاأَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَى أَنْفُسِكُمْ﴾ لأنَّ وباله راجع إليها، وجزاءه لاحق بها.\nوتم الكلام ها هنا ثم ابتدأ سبحانه فقال: ﴿مَتَاعَ الْحَيَاةِ الدُّنْيَا﴾؛ أي: هذا متاع الحياة الدُّنيا، خبر ابتداء مضمر (٦)، كقوله -﷿-: ﴿لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ﴾ (٧)، أي: هذا بلاغ.\nوقيل: هو كلام متصل، والبغي ابتداء، ومتاع خبره، وقوله\n_________\n(١) ثقة حافظ، وكان ربما دلس.\n(٢) ثقة حافظ، لكنَّه يدلس.\n(٣) ثقة عابد رمي بالإرجاء.\n(٤) في الأصل: عبيد، وهو تحريف، والمثبت من (ت).\nوهو: أبو عبيدة بن عبد الله بن مسعود.\n(٥) أخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٢٩٣ ومن طريقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٣٩ من طريق الأعمش .. به.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٢٥.\n(٦) هذا على رفع (متاع) كما هي قراءة الجمهور.\n(٧) الأحقاف: ٣٥.","vol":"14","page":193},{"text":"على أنفسكم صلة المتاع (١) (٢)، ومعناه: إنَّما بغيكم متاع الحياة الدُّنيا، ولا يصلح لزاد المعاد؛ لأنكم به استوجبتم غضب الله.\nوقرأ ابن أبي إسحاق وحفص (متاعَ) بالنصب على الحال (٣) ﴿ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1761>٢٤ </span>- قوله تعالى: ﴿إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا﴾\nفي فنائها وزوالها ﴿كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ﴾ من الحبوب والبقول والثمار ﴿وَالْأَنْعَامُ﴾ من الحشيش والمراعي ﴿حَتَّى إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا﴾ حسنها وبهجتها ﴿وَازَّيَّنَتْ﴾ هكذا قراءة العامة، وتصديقُها قراءة عبد الله بن مسعود - ﵁ -: (وتزينت) (٤)، وقرأ أبو عثمان النهدي (٥) والضَّحَّاك (وازْيانَّت) (٦)\n_________\n(١) في (ت): صلة البغي، وكذا في \"جامع البيان\".\n(٢) ذكر كلا الإعرابين الطبري في \"جامع البيان\" ١١/ ١٠١، والزجاج في \"معاني القرآن\" ٣/ ١٤.\n(٣) انظر \"التيسير\" للداني (ص ١٢١)، \"إعراب القرآن\" للنحاس ٢/ ٢٥٠، \"الكامل في القراءات الخمسين\" للهذلي (ل ٢٠١/ أ).\n(٤) انظر \"المحرر الوجيز\" لابن عطية ٣/ ١١٤، \"الدر المصون\" للسمين الحلبي ٦/ ١٧٨.\n(٥) عبد الرحمن بن مُلّ بن عمرو بن عدي، أبو عثمان النهدي، ثقة فاضل عابد.\n(٦) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦١)، \"البحر المحيط\" لأبي حيان ٥/ ١٤٥، \"الدر المصون\" للسمين الحلبي ٦/ ١٧٨ وضبطها السمين الحلبي بقوله: وازْيأنَّتْ: بهمزة وصل بعدها زاي ساكنة، بعدها ياءٌ مفتوحة خفيفة، بعدها همزة مفتوحة، بعدها نون مشددة.","vol":"14","page":194},{"text":"على وزن احمَارَّت.\nقال عوف بن أبي جميلة: كان أشياخنا يقرؤونها كذلك نحو (ادْهامَّ الفرس) و(اكْمَأتّ) (١)، وقرأ أبو رجاء وأبو العالية والشعبي والحسن والأعرج (وَأَزْيَنَتْ) على مثال (أَفْعَلَتْ) مقطوعة الألف ساكنة الزَّاي (٢)، قال قطرب: معناه أتت بالزينة (٣)، كقوله: أَحْمَرَ وأدْام وأَذْكَرَتِ المرأةُ وأنْثَت.\n﴿وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا﴾ أخبر عن الأرض والمعنى للنبات إذ كان مفهومًا (٤)، وقيل: ردّه إلى الغَلّةِ (٥)، وقيل: إلى الزينة (٦) ﴿أَتَاهَا أَمْرُنَا﴾ (قضاء أمرنا) (٧) بإهلاكها ﴿لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا﴾ مقطوعة مقلوعة (٨)، وهي محصودة صُرِفَت إلى حصيد ﴿كَأَنْ لَمْ تَغْنَ﴾ تكن ﴿بِالْأَمْسِ﴾ وأصله من غنى\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٣/ ١١٤.\n(٢) \"المحتسب\" لابن جني ١/ ٣١١، \"جامع البيان\" للطبري ١١/ ١٠٣.\n(٣) ذكر هذا المعنى الزجاج في \"معاني القرآن\" ٣/ ١٥ وقال: وازّيَّنت بالتشديد أجود في العربية، لأنَّ (أزْيَنَت) الأجود في الكلام: ازانَت.\n(٤) قاله الطبري في \"جامع البيان\" ١١/ ١٠٢.\nوحكاه ابن الجوزي في \"زاد المسير\" ٤/ ٢١، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٢٨.\n(٥) قاله السمرقندي في \"بحر العلوم\" ٢/ ٩٤.\n(٦) حكى الأقوال الثلاثة في مرجع الضمير القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٢٨، وأبو حيان في \"البحر المحيط\" ٥/ ١٤٥ وضعف القول الثالث.\n(٧) في (ت): قضاءنا.\n(٨) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٧٧، \"جامع البيان\" للطبري ١١/ ١٠٢.","vol":"14","page":195},{"text":"بالمكان إذا قام به (١)، وقال مقاتل: تَنْعُمُ (٢)، وقراءة العامة (تغن) بالتاء لتأنيث الأرض، وقرأها قتادة بالياء (٣)، ذَهَبَ إلى الزخرف ﴿كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1762>٢٥ </span>- قوله تعالى: ﴿وَاللَّهُ يَدْعُو إِلَى دَارِ السَّلَامِ﴾\nقال قتادة: السَّلام الله -﷿-، وداره الجنَّة (٤).\nوقيل: السَّلام والسلامة واحد؛ كاللذاذ واللذاذة، والرضاع والرضاعة، قال الشاعر (٥):\nنُحيي بالسَّلامَةِ أُمَّ بَكر ... وهَل لَكِ بَعدَ قَومكِ مِن سلام\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٢/ ٤٣١، والبغوي في \"معالم التنزيل\" ٤/ ١٢٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٢٨.\nوقال الزجاج في \"معاني القرآن\" ٣/ ١٥: والمغاني: المنازل التي يعمرها النَّاس بالنزول بها، يقال: غنينا بمكان كذا وكذا، إذا نزلوا به.\n(٢) \"تفسير مقاتل\" ٢/ ٢٣٥.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦١) ورسمت فيه بالتاء، وهو تصحيف، \"البحر المحيط\" لأبي حيان ٥/ ١٤٦.\n(٤) أخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٢٩٣، ومن طريقه الطبري في \"جامع البيان\" ١١/ ١٠٣ من طريق معمر، عن قتادة .. به.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١١/ ١٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٤٣ من طريق محمَّد بن ثور، عن معمر ... به.\nوعزاه ابن الجوزي في \"زاد المسير\" ٣/ ١٢٢ لابن عباس والحسن والسدي أيضًا.\n(٥) البيت من قصيدة لابن شعوب -وهي أمّه- واسمه عمرو بن سُمَيٍّ، قالها في بكاء قتلى بدر؛ كما أفاده الدكتور الطناحي في تحقيقه \"للأمالي\" لابن الشجري ١/ ٢٤. =","vol":"14","page":196},{"text":"فسميت الجنَّة دار السَّلام؛ لأنَّ من دخلها سَلِمَ من الآفات (١)، قال الله تعالى: ﴿ادْخُلُوهَا بِسَلَامٍ آمِنِينَ (٤٦)﴾ (٢).\nوقال ذو النون المصري: سميت بذلك لأنَّ من دخلها سلم من القطيعة والآفات والفراق.\nوقيل: أراد به التحية (٣)، يقال سلّم تسليمًا وسلامًا، كما يقال: كلَّمه تكليمًا وكلامًا، فسميت الجنَّة دار السَّلام لأنَّ أهلها يحيي بعضهم بعضًا، والملائكة يسلمون عليهم (٤).\nقال الحسن: إنّ السَّلام لا ينقطع من أهل الجنَّة، وهو تحيتهم (٥).\nوقال أبو بكر الورَّاق: سميت بذلك لأنَّ من دخلها سَلَّم عليه المولى.\n_________\n= والبيت من غير نسبة في \"غريب الحديث\" لابن قتيبة (ص ٦)، \"المخصص\" لابن سيده ١٢/ ٣١١، \"الأمالي\" لابن الشجري ١/ ٢٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٢٨، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (سلم).\n(١) ذكر هذا المعنى الزجاج في \"معاني القرآن\" ٣/ ١٥، وأبو اللَّيث السمرقندي في \"بحر العلوم\" ٢/ ٩٤.\nوحكاه الماوردي في \"النكت والعيون\" ٢/ ٤٣١، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٢٨ عن الزجاج في \"معاني القرآن\".\n(٢) الحجر: ٤٦.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٢٩، وابن الجوزي في \"زاد المسير\" ٣/ ١٢٢ وعزاه لأبي سليمان الدّمشقيُّ.\n(٤) ذكر هذا المعنى الواحدي في \"البسيط\" (ل ٧/ أ).\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٢٩، وأبو حيان في \"البحر المحيط\" ٥/ ١٤٦.","vol":"14","page":197},{"text":"وذلك أن الله تعالى يعلم ما فيه أهل الجنَّة من ذكر الذنوب، والهيبة لعلام الغيوب، فيبدؤهم بالسلام بسطًا لهم وتقريبًا وإيناسًا وترحيبًا.\nقال جابر بن عبد الله - ﵄ -: خرج علينا رسول الله - ﷺ - يومًا فقال: \"إنِّي رأيت في المنام كأن جبريل عند رأسي وميكائيل عند رجلي، يقول أحدهما لصاحبه: اضرب له مثلًا! فتكال: اسمع سَمِعَتْ أُذُنك، وأعقِل عَقَل قلبُك، إنَّما مَثَلُكَ ومَثَلُ أمَّتِكَ، كمثل مَلِكٍ اتخذ دارًا، ثم بنى فيها بيتًا، ثم جعل فيها مَأّدُبَة، ثم بعث رسولًا يدعوهم إلى طعامه، فمنهم من أجاب الرسول، ومنهم من تركه، فالله الملك، والدار الإسلام، والبيت الجنَّة، وأنت يا محمَّد الرسول، من أجابك دخل الإسلام، ومن دخل الإسلام دخل الجنة، ومن دخل الجنَّة أكل فيها\" (١).\n_________\n(١) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٤٦ وعزاه لابن جرير والحاكم وابن مردويه والبيهقيّ في الدلائل.\nوقد أخرجه التِّرمذيُّ في الأمثال، باب ما جاء في مثل الله لعباده (٢٨٦٠)، والطبري في \"جامع البيان\" ١١/ ١٠٤ من طريق اللَّيث، عن خالد بن يزيد، عن سعيد بن أبي هلال، عن جابر .. به.\nومن هذِه الطَّريق عمته البُخاريّ في \"صحيحه\" كما في \"فتح الباري\" ١٣/ ٢٥٦.\nقال التِّرمذيُّ: هذا حديث مرسل، سعيد بن أبي هلال لم يدرك جابر بن عبد الله. قلت: قد وصله الحاكم في \"المستدرك\" ٢/ ٣٣٨ فرواه من طريق اللَّيث، عن خالد بن يزيد، عن سعيد بن أبي هلال، عن أبي جعفر محمَّد بن علي بن الحسين، عن جابر .. به.\nقال الحاكم: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.","vol":"14","page":198},{"text":"وقال يحيى بن معاذ: يا ابن آدم؛ دعاك الله (١) إلى دار السلام، فانظر من أين تجيبه؛ فإن أجبته من دنياك دخلتها، وإن أجبته من قبرك مُنِعْتها.\nثم قال: ﴿وَيَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾ عمّ بالدعوة إظهارًا للحجة، وخصّ بالهداية استغناءً عن خلقه (٢).\nوقيل: الدعوة إلى دار السلام عامّة لأنها الطريق إلى النعمة، وهداية الصراط خاصّة لأنها الطريق إلى المُنعِم.\n\n<span data-type=\"title\" id=toc-1763>٢٦ </span>- ﴿لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ﴾\nأخبرنا أبو الحسن (٣) أحمد بن محمد بن يوسف بن يعقوب الفقيه في آخرين، قال: نا أبو علي إسماعيل بن محمد\n_________\n= والحديث أصله في \"صحيح البخاري\" في الاعتصام، باب الاقتداء بسنن رسول الله - ﷺ - (٧٢٨١) ومن طريقه البغوي في \"شرح السنة\" ١/ ١٩٢ من طريق سليم بن حيان، عن سعيد بن ميناء، عن جابر .. بنحوه.\nوللحديث شاهد أيضًا أخرجه الطبراني في \"المعجم الكبير\" ٥/ ٦٥ (٤٥٩٩)، والدارمي في \"المسند\" (١) من حديث أيوب، عن أبي قلابة، عن عطية، عن ربيعة الجرشي .. بنحو حديث سعيد بن أبي هلال.\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢٦٠: رواه الطبراني بإسناد حسن.\nوقال الحافظ في \"فتح الباري\" ١٣/ ٢٥٤: وسنده جيد.\n(١) في (ت): ربّك.\n(٢) انظر \"البسيط\" للواحدي (ل ٧/ ب).\n(٣) في (ت): أبو الحسين، وهو تحريف.\nوهو أبو الحسن النصري المؤذن الجرجاني، لم يُذكر بجرح أو تعديل.","vol":"14","page":199},{"text":"الصفّار (١)، حدثنا الحسن بن عرفة العبدي (٢)، قال: حدثني سَلمْ (٣) بن سالم البلخي (٤)، عن نوح بن أبي مريم (٥)، عن ثابت البناني (٦)، عن أنس بن مالك - ﵁ - قال: سئل رسول الله - ﷺ - عن هذِه الآية ﴿لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ﴾ قال: \"للذين أحسنوا العمل في الدنيا (الحسني) وهي الجنة، والزيادة النظر إلى وجه الله الكريم\" (٧).\n_________\n(١) إسماعيل بن محمد بن إسماعيل بن صالح بن عبد الرحمن الصفار، ثقة.\n(٢) أبو علي البغدادي، صدوق.\n(٣) في الأصل و(ت): سلمة، وفي (ن): سلام، والتصويب من مصادر الترجمة.\n(٤) كان مرجئًا ضعيفًا في الحديث.\n(٥) نوح بن أبي مريم أبو عصمة المروزي، كذبوه في الحديث، وقال ابن المبارك: كان يضع.\n(٦) ثقة، عابد.\n(٧) الحكم على الإسناد:\nإسناده ضعيف جدًّا، لما تقدم من حال سلم بن سالم ونوح بن أبي مريم.\nالتخريج:\nوقد ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٤٧ وعزاه لأبي الشيخ وابن منده والدارقطني في الرؤية وابن مردويه واللالكائي والخطيب وابن النجار.\nوالحديث أخرجه الحسن بن عرفة في \"جزئه\" (من رواية إسماعيل الصفار عنه) (ص ٥٤)، ومن طريقه أخرجه ابن عدي في \"الكامل\" ٣/ ٣٢٦، واللالكائي في \"السنة\" ٢/ ٥٠٥، والخطيب في \"تاريخ بغداد\" ٩/ ١٤٠.\nفال الخطيب: هكذا رواه مسلم، عن نوح بن أبي مريم، عن ثابت البناني، عن أنس، وهو خطأ، والصواب: عن ثابت، عن عبد الرحمن بن أبي ليلي، عن صهيب، عن النبي - ﷺ -، كذلك رواه حماد بن سلمة وكان أثبت الناس في ثابت. وهي الرواية الآتية عند المؤلف برقم (٦٥).","vol":"14","page":200},{"text":"وهو قول أبي بكر، وحذيفة، وأبي موسى، وصهيب، وعبادة بن الصامت، وكعب بن عجرة، وعامر بن سعد، وعبد الرحمن بن سابط، والحسن، وعكرمة، وأبي الجوزاء، والضحاك، والسدي، وعطاء، ومقاتل (١).\nيدل عليه ما أنا أبو الحسن بن أبي الفضل القهندزي (٢)، أنا أبو علي الصفّار (٣)، نا الحسن بن عرفة (٤)، نا يزيد بن هارون (٥)، عن حماد بن سلمة (٦)، عن ثابت البناني (٧)، عن عبد الرحمن ابن أبي ليلي (٨)، عن صهيب (٩) - ﵁ - قال: قال رسول الله - ﷺ -: \"إذا\n_________\n(١) انظر أقوالهم في \"تفسير مقاتل\" ٢/ ٢٣٦، \"جامع البيان\" للطبري ١١/ ١٠٤ - ١٠٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٩٤٥، \"الشريعة\" للآجري ٢/ ٩٨٢ - ٩٩٦، \"السنة\" لعبد الله بن أحمد ١/ ٢٤٣ - ٢٤٥، \"السنة\" للالكائي ٢/ ٥٠٤ - ٥١٣، \"البسيط\" للواحدي، \"معالم التنزيل\" للبغوي ٤/ ١٣٠، في \"تفسير القرآن العظيم\" لابن كثير ٧/ ٣٥٦.\n(٢) أحمد ابن أبي الفضل محمد بن يوسف القهندزي، أبو الحسن النيسابوري، من أعيان المعدلين.\n(٣) إسماعيل بن محمد بن إسماعيل، ثقة.\n(٤) أبو علي العبدي، صدوق.\n(٥) يزيد بن هارون بن زاذان السلمي مولاهم، أبو خالد الواسطي، ثقة متقن عابد.\n(٦) أبو سلمة البصري، ثقة، عابد، أثبت الناس في ثابت، وتغير حفظه بآخره.\n(٧) ثقة، عابد.\n(٨) ثقة.\n(٩) ابن سنان، الصحابي، المشهور.","vol":"14","page":201},{"text":"دخل أهل الجنة الجنة نودوا: أن (١) يا أهل الجنّة، إن لكم عند الله موعدًا لم تروه\"، قال فيقولون: ما هو؟ ألم يُبيّض وجوهنا، ويُزحزحنا عن النار، ويُدخلنا الجنة؛ ! قال: \"فيكشف الحجاب ﵎، فينظرون إليه، قال: فوالله ما أعطاهم شيئًا هو أحبّ إليهم منه\" (٢).\n_________\n(١) من (ت).\n(٢) الحكم على الإسناد:\nإسناده حسن، والحديث صحيح كما سيأتي.\nالتخريج:\nعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٤٦ للطيالسي وهنّاد وأحمد ومسلم والترمذي وابن ماجه وابن خزيمة في \"صحيحه\" وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ والدارقطني وابن مردويه والبيهقي.\nوقد أخرجه الحسن بن عرفة في \"جزئه\" المشهور -برواية إسماعيل الصفار عنه- (ص ٥٤) ومن طريقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٤٥.\nوأخرجه الطيالسي في \"مسنده\" (ص ١٨٦) ومن طريقه الآجري في \"الشريعة\" ٢/ ١٠١٢)، وأبو نعيم في \"الحلية\" ١/ ١٥٥.\nوأخرجه أحمد في \"المسند\" ٤/ ٣٣٢ (١٨٩٣٥)، ومسلم في الإيمان، باب إثبات رؤية المؤمنين في الآخرة لربهم (١٨١)، وعبد الله بن أحمد في \"السنة\" ١/ ٢٤٥ جميعهم من طريق يزيد بن هارون وأخرجه أحمد في \"المسند\" ٤/ ٣٣٣ (١٨٩٤١)، ومسلم في الإيمان باب إثبات رؤية المؤمنين في الآخرة لربهم (١٨١)، والترمذي في صفة الجنة، باب ما جاء في رؤية الرب ﵎ (٢٥٥٢)، والنسائي في \"السنن الكبرى\" في النعوت، باب المعافاة والعقوبة (٧٧٦٦) من طريق عبد الرحمن بن مهدي، عن حماد ... به.\nوأخرجه ابن ماجه في المقدمة (١٨٧)، والطبري في \"المعجم الكبير\" ١١/ ١٠٦ من طريق حجاج بن منهال، عن حماد ... به. =","vol":"14","page":202},{"text":"وقال ابن عباس ﵄: للذين أحسنوا الحسني: يعني الذين شهدوا أن لا إله إلا الله الجنة (١).\nوروى عطية عنه: أن الحسني: هى أنّ واحدةً من الحسنات بواحدة، والزيادة: التضعيف عشر أمثالها إلى سبعمائة ضعف (٢).\nوروى جرير (٣)، عن الليث (٤)، عن عبد الرحمن بن سابط (٥) قال:\n_________\n= وأخرجه ابن أبي عاصم في \"السنة\" ١/ ٢٠٥، واللالكائي في \"السنة\" ٣/ ٤٥٥، والطبراني في \"المعجم الأوسط\" ١/ ٤٢٣ من طريق هدبة بن خالد، عن حماد، به.\nورواه أحمد في \"المسند\" ٤/ ٣٣٣ (١٨٩٤١)، والإسماعيلي في \"معجمه\" ٢/ ٥١٤، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٤٧١ من طريق عفان ابن مسلم، عن حماد ... به.\nورواه هناد في \"الزهد\" ١/ ١٣١ ومن طريقه الآجري في \"الشريعة\" ٢/ ١٠١١ من طريق قبيصة بن عقبة، عن حماد ... به.\n(١) عزاه السيوطي في \"الدر المنتثور\" ٣/ ٥٤٨ لابن جرير وابن المنذر وابن أبي حاتم والبيهقي.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٤٤ من طريق معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس ... به.\n(٢) أخرجه الطبري في \"جامع البيان\" ١١/ ١٠٧ من طريق عطية العوفي، عن ابن عباس .. بمعناه. وذكره البغوي في \"معالم التنزيل\" ٤/ ١٣٠.\n(٣) في الأصل: جويبر، وهو تحريف، والتصويب من (ت) ومن مصادر التخريج.\nوهو جرير بن عبد الحميد، ثقة، صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٤) ابن أبي سليم، صدوق اختلط أخيرًا، ولم يتميز حديثه فترك.\n(٥) ثقة، كثير الإرسال.","vol":"14","page":203},{"text":"الحسنى: النُّضْرَة، والزيادة: النَّظر، قال الله تعالى ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ (١) (٢).\nوروى الحكم، عن علي بن أبي طالب - ﵁ - قال: الزيادة: غرفة من لؤلؤة واحدة لها أربعة آلاف باب (٣).\nوقال مجاهد: الحسني: حسنة مثل حسنة، والزيادة: مغفرة من الله تعالى ورضوان (٤).\n_________\n(١) القيامة: ٢٢ - ٢٣.\n(٢) الحكم على الإسناد:\nضعيف؛ لأجل ابن أبي سليم.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ٣/ ٥٤٨ وعزاه لابن جرير والدارقطني.\nوقد أخرجه سعيد بن منصور في \"سننه\" ٥/ ٣١١، وابن أبي شيبة في \"المصنف\" ١٢/ ٣٠٨ (٣٥٩٧٣)، والطبري في \"جامع البيان\" ١١/ ١٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٤٥، واللالكائي في \"السنة\" ٣/ ٥١٢ كلهم من طريق جرير، عن الليث .. بنحوه.\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٤٨ لسعيد بن منصور وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ والبيهقي.\nوقد أخرجه سعيد بن منصور في \"السنن\" ٥/ ٣١٠، والطبري في \"جامع البيان\" ١١/ ١٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٤٥ من طريق الحكم ابن عتيبة، عن علي ... به.\nوفي جميع مصادر التخريج: لها أربعة أبواب.\nقال الأستاذ محمود شاكر ١٥/ ٦٩: فهذا حديث ضعيف لإرساله عن عليّ.\n(٤) \"تفسير مجاهد\" ١/ ٢٩٣. =","vol":"14","page":204},{"text":"وقال ابن زيد: الحسنى الجنة، والزيادة ما أعطاهم الله (١) في الدنيا؛ لا يحاسبهم به يوم القيامة (٢).\nوحكي منصور بن عمّار، عن يزيد بن شجرة - ﵁ - قال: الزيادة هي أن تمرّ السحابة بأهل الجنة فتمطرهم مُقنّعات، فتقول لهم: ما تريدون أن أُمْطِرَكُم؛ فلا يريدون شيئًا إلا مَطَرتهم (٣).\n_________\n= وعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٤٧ لابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم.\nوقد أخرجه الطبري ١١/ ١٠٨، وابن أبي حاتم ٦/ ١٩٤٥ من طريق ابن أبي نجيح، عن مجاهد ... به.\n(١) من (ت).\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٤٩ لابن جرير وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٠٨ من طريق ابن وهب، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٤٦ من طريق أصبغ بن الفرج، كلاهما عن ابن زيد ... به.\nقال الطبري في \"جامع البيان\" ١١/ ١٠٨: وأولى الأقاويل في ذلك بالصواب أن يقال: إن الله ﵎ وعد المحسنين من عباده على إحسانهم الحسني، أن يجزيهم على طاعتهم إياه الجنّة، وأن يبيض وجوههم، ووعدهم مع الحسنى الزيادة عليها، ومن الزيادة على إدخالهم الجنة أن يكرمهم بالنظر إليه، وأن يعطيهم غرفا من لآلئ، وأن يزيدهم غفرانًا ورضوانًا، كل ذلك من زيادات عطاء الله إياهم على الحسنى التي جعلها الله لأهل جناته، وعمّ ربنا جل ثناؤه بقوله: وزيادة الزيادات على الحسني، فلم يخصّص منها شيئا دون شيء، وغير مستنكر من فضل الله أن يجمع ذلك لهم؛ بل ذلك كله مجموع لهم إن شاء الله، فأولى الأقوال في ذلك بالصواب أن يعمّ كما عمّه عز ذكره.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٣١.","vol":"14","page":205},{"text":"﴿وَلَا يَرْهَقُ﴾ يغشى ويلحق (١) ﴿وُجُوهَهُمْ قَتَرٌ﴾ غبار وهو جمع قترة (٢)، قال الشاعر (٣):\nمُتَوَّجٌ بردَاء المُلكِ يَتبعُهُ ... هوجٌ (٤) ترى فوقه الرايات والقَتَرا\nوقال ابن عباس وقتادة: سواد الوجوه (٥).\nوقرأ الحسن (قتْر) بسكون التاء (٦)، وهما لغتان كالقَدْرِ والقَدَرِ.\n﴿وَلَا ذِلَّةٌ﴾ هوان (٧)، وقال قتادة: كآبة وكسوف (٨).\n_________\n(١) انظر \"مجاز القرآن\" لأبي عبيدة ١/ ٢٧٧، \"معاني القرآن\" للزجاج ٣/ ١٥، \"معاني النيسابوري\" ١/ ٣١٩.\n(٢) انظر المصادر السابقة.\n(٣) في (ت): الفرزدق.\nوالبيت له في \"ديوانه\" ١/ ٢٣٤ من قصيدة مدح فيها بشر بن مروان، وفي \"مجاز القرآن\" لأبي عبيدة\" ١/ ٢٧٧، \"جامع البيان\" للطبري ١١/ ١٠٨، \"المحرر الوجيز\" لابن عطية ٣/ ١١٦، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٣١، \"البحر المحيط\" لأبي حيان ٥/ ١٤٨، \"الدر المصون\" للسمين الحلبي ٦/ ١٨٢، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (قتر).\nوفي الديوان معتصب بدل متوج.\n(٤) في هامش الأصل: في نسخة: هرج، وفي سائر المصادر (موج).\n(٥) انظر: \"البسيط\" للواحدي (ل ٧/ ب).\n(٦) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦١)، \"إعراب القرآن\" للنحاس ٢/ ٢٥١.\n(٧) انظر \"جامع البيان\" للطبري ١١/ ١٠٨، \"النكت والعيون\" للماوردي ٢/ ٤٣٣.\n(٨) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٣٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٣١، وعزاه ابن الجوزي في \"زاد المسير\" ٤/ ٢٥ لابن عباس.","vol":"14","page":206},{"text":"وقال ابن أبي ليلي: هذا بَعْدَ نَظَرِهِم إلى ربهم (١).\n﴿أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ﴾.\n\n<span data-type=\"title\" id=toc-1764>٢٧ </span>- قوله تعالى: ﴿وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا﴾.\nيجوز أن يكون الجزاء مرفوعًا بإضمارٍ، أي: لهم جزاء؛ كقوله ﴿فَفِدْيَةٌ مِنْ صِيَامٍ﴾ (٢)، أي فعليه ذلك، ويجوز أن يكون مرفوعًا بالباء (٣) في قوله بمثلها (٤)، وبجوز أن يكون ابتداء وخبره بمثلها؛ أي: مثلها، والباء فيه زيادة، كقولهم: بحسبك قول السوء (٥).\n﴿وَتَرْهَقُهُمْ ذِلَّةٌ مَا لَهُمْ مِنَ اللَّهِ﴾ من عذاب الله ﴿مِنْ عَاصِمٍ﴾؛ أي:\n_________\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٤٩ لابن أبي شيبة وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ والدارقطني.\nوقد أخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٣٠٦ (٣٥٩٦٤)، والطبري في \"جامع البيان\" ١١/ ١٠٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٤٦ من طريق حماد بن زيد، عن ثابت، عن عبد الرحمن بن أبي ليلي ... به.\n(٢) البقرة: ١٩٦.\n(٣) في الأصل: في الباء، والمثبت من (ت).\n(٤) ذكر هذين الوجهين الفراء في \"معاني القرآن\" ١/ ٤٦١، وعنه الطبري في \"جامع البيان\" ١١/ ١٠٩، والواحدي في \"البسيط\" وقد بسط الكلام في إعرابها.\nقال الفراء: (والأول أعجب إليّ). ورجحه الطبري أيضًا.\n(٥) حكاه الطبري في \"جامع البيان\" ١١/ ١٠٩ عن بعض نحويِّ البصرة.\nوانظر أيضًا إعراب القرآن للهمداني ٢/ ٥٥٣، \"الدر المصون\" للسمين الحلبي ٦/ ١٨٤ - ١٨٦.","vol":"14","page":207},{"text":"مانع، و(من) صلة ﴿كَأَنَّمَا أُغْشِيَتْ﴾ ألبست (١) ﴿وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا﴾ أكثر القراء على فتح الطاء، وهو جمع قطعة، ويكون مظلمًا على هذِه القراءة نصبًا على الحال والقطع، دون النعت؛ كأنه أراد: قطعًا من الليل المظلم، فلما حذف الألف واللام نصب.\nويجوز أن يكون على توسط الكلام (٢)، كقول الشاعر (٣):\nلو أن مَدْحَةَ حي مُنْشِرًا أحدً\nوقرأ أبو جعفر وابن كثير والكسائي (قطْعًا) ساكنة الطاء (٤)، أي بعضًا؛ كقوله ﴿بِقِطَعٍ مِنَ اللَّيْلِ﴾ (٥) اعتبارًا بقراءة أبيّ: (كأنما يغشى وجوههم قطعٌ من الليل مظلمًا) (٦). ﴿أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾.\n_________\n(١) انظر \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٠٧).\n(٢) ذكرهما الطبري في \"جامع البيان\" ١١/ ١١٠، والأول في \"معاني القرآن\" للفراء ١/ ٤٦٢.\n(٣) البيت لأبي ذؤيب في \"ديوانه\" (ص ١١٣)، \"جامع البيان\" للطبري ١١/ ١١٠، ورواية الديوان:\nلو كان مدحة حيٍّ أنشرت أحدًا ... أحيا أبوَّتك الشمّ الأماديح\nقال الأستاذ محمود شاكر ١٥/ ٧٧: وهذا -أي رواية البيت في الديوان- لا شاهد فيه.\n(٤) انظر القراءتين في \"السبعة\" لابن مجاهد (ص ٣٢٥)، \"التيسير\" للداني (ص ١٢١)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٢٠٠).\n(٥) هود: ٨١.\n(٦) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦١)، \"المحرر الوجيز\" لابن عطية ٣/ ١١٦، \"البحر المحيط\" لأبي حيان ٥/ ١٥٢.","vol":"14","page":208},{"text":"<span data-type=\"title\" id=toc-1765>٢٨ </span>- قوله تعالى: ﴿وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا مَكَانَكُمْ﴾\nأثبتوا وقفوا في موضعكم ولا تبرحوا ﴿أَنْتُمْ وَشُرَكَاؤُكُمْ﴾ يعني الأوثان ﴿فَزَيَّلْنَا﴾ ميَّزنا وفرّقنا (١) بين المشركين وشركائهم، وقطعنا ما كان بينهم من التواصل في الدنيا، وذلك حين تبرّأ كل معبود من دون الله ممن عبده.\n﴿وَقَالَ شُرَكَاؤُهُمْ مَا كُنْتُمْ إِيَّانَا تَعْبُدُونَ﴾ فيقولون: بلي كنا نعبدكم، فتقول الأصنام.\n\n<span data-type=\"title\" id=toc-1766>٢٩ </span>- ﴿فَكَفَى بِاللَّهِ شَهِيدًا بَيْنَنَا وَبَيْنَكُمْ إِنْ كُنَّا عَنْ عِبَادَتِكُمْ لَغَافِلِينَ﴾\nأي: ما كُنّا عن عبادتكم إيانا إلا غافلين، ما كنا نسمع ولا نبصر ولا نعقل.\n\n<span data-type=\"title\" id=toc-1767>٣٠ </span>- قال الله تعالى: ﴿هُنَالِكَ تَبْلُو﴾\nتُخْتَبر (٢)، وقيل: تَعْلم (٣)، وقرأ يحيى بن وثاب والأعمش وطلحة وعيسى وحمزة والكسائي وخلف بالتاء (٤)، وهي قراءة ابن مسعود - ﵁ -،\n_________\n(١) انظر \"غريب الحديث\" لابن قتيبة (ص ١٩٦)، \"بحر العلوم\" للسمرقندي ٢/ ٩٦.\n(٢) قاله مجاهد كما في \"تفسيره\" ١/ ٢٩٤.\n(٣) أورده ابن الجوزي في \"زاد المسير\" ٤/ ٢٨، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٢٥٩، وعزاه القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٣٤ للكلبي.\n(٤) أي: (تتلو) بتاءين، \"التيسير\" للداني (ص ١٢١)، \"العنوان\" لابن خلف (ص ١٠٥)، \"الكامل في القراءات الخمسين\" للهذلي (ل ٢٠١/ أ)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٠٩.","vol":"14","page":209},{"text":"ومعناه: تقرأ كل نفس صحيفتها (١)، وقيل معناه: تتبع (٢) ﴿كُلُّ نَفْسٍ مَا أَسْلَفَتْ﴾ ما قدمت من خيرٍ وشرّ.\nقال ابن زيد: تعاين (٣).\n﴿وَرُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ وَضَلَّ﴾ وزال وبطل ﴿عَنْهُمْ مَا كَانُوا يَفْتَرُونَ﴾ من الآلهة.\n\n<span data-type=\"title\" id=toc-1768>٣١ </span>- قوله تعالى: ﴿قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ﴾\nالمطر ﴿وَالْأَرْضِ﴾ النبات ﴿أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللَّهُ﴾ هو الذي يفعل هذِه الأشياء ﴿فَقُلْ أَفَلَا تَتَّقُونَ﴾ أفلا تخافون عقابه في شرككم.\n* * *\n_________\n(١) عزا النحاس في \"معاني القرآن\" ٣/ ٢٩٢، وابن الجوزي في \"زاد المسير\" ٤/ ٢٨ هذا القول للأخفش، وليس في \"معانيه\".\nوذكره الما وردي في \"النكت والعيون\" ٢/ ٤٣٤ بغير نسبة.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٥١ عن السدي، وعزاه لأبي الشيخ.\nوقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٤٩ من طريق أسباط، عن السدي ... به.\nوذكره الأخفش في \"معاني القرآن\" ١/ ٣٧٣، والنحاس ٣/ ٢٩٢، وابن الجوزي في \"زاد المسير\" ٤/ ٢٨.\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥١١ لابن جرير وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١١٣.","vol":"14","page":210},{"text":"<span data-type=\"title\" id=toc-1769>٣٢ </span>- قوله تعالى ﴿فَذَلِكُمُ اللَّهُ﴾\nالذي يفعل هذِه الأشياء ﴿فَذَلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ فَأَنَّى تُصْرَفُونَ (٣٢)﴾ فمن أين تصرفون عن عبادته وأنتم مقرّون؟\n\n<span data-type=\"title\" id=toc-1770>٣٣ </span>- ﴿كَذَلِكَ﴾\nفسّرها الكلبي (هكذا) في جميع القرآن (١) ﴿حَقَّتْ﴾ وجبت (٢) ﴿كَلِمَتُ رَبِّكَ﴾ حكمه وعلمه السابق (٣)، وقرأ الأعرج ونافع وابن عامر (كلمات) على الجمع هنا وفي آخر السورة (٤) وفي غافر (٥)، والباقون على التوحيد (٦).\n﴿عَلَى الَّذِينَ فَسَقُوا﴾ كفروا ﴿أَنَّهُمْ لَا يُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1771>٣٤ </span>- قوله تعالى: ﴿قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَبْدَأُ الْخَلْقَ﴾\nينشئ من غير أصلٍ ولا مثال ﴿ثُمَّ يُعِيدُهُ﴾ ثم يحييه كهيئته بعد الموت ﴿قُل﴾ فإن أجابوك وإلا فـ ﴿قُلِ اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ فَأَنَّى\n_________\n(١) انظر \"بحر العلوم\" للسمرقندي ٢/ ٩٨، \"زاد المسير\" لابن الجوزي ٤/ ٣٠.\n(٢) انظر \"صحيح البخاري\" مع \"الفتح\" ٨/ ٣٨٨، في تفسير سورة (بني إسرائيل).\n(٣) انظر \"معالم التنزيل\" للبغوي ٤/ ١٣٢، \"زاد المسير\" لابن الجوزي ٤/ ٣٠، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٤٠.\n(٤) وهو قوله تعالى: ﴿إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَتُ رَبِّكَ لَا يُؤْمِنُونَ (٩٦)﴾ آية: ٩٦.\n(٥) في قوله تعالى: ﴿وَكَذَلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ كَفَرُوا﴾ آية: ٦.\n(٦) \"السبعة\" لابن مجاهد (ص ٣٢٦)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٢٠٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٦٢.","vol":"14","page":211},{"text":"تُؤْفَكُونَ﴾ تصرفون (١) عن قصد السبيل.\n\n<span data-type=\"title\" id=toc-1772>٣٥ </span>- قوله تعالى: ﴿قُلْ هَلْ مِنْ شُرَكَائِكُمْ﴾\nأوثانكم ﴿مَنْ يَهْدِي﴾ يُرشِد ﴿إِلَى الْحَقِّ﴾ فإذا قالوا: لا. ولابد لهم منه ﴿قُلِ اللَّهُ يَهْدِي﴾ يرشد ﴿لِلْحَقِّ﴾؛ أي: إلى الحق ﴿أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لَا يَهِدِّي إِلَّا أَنْ يُهْدَى﴾.\nاختلف القراء فيه: فقرأ أهل المدينة مجزومة الهاء مشدّدة الدال (٢)، لأن أصله (يهتدي) فأدغمت التاء في الدال وتركت الهاء على حالها، فجمعوا في قراءتهم بين ساكنين؛ كما فعلوا في قوله: ﴿تَعْدُوا﴾ (٣) و﴿يَخِصِّمُونَ﴾ (٤).\nوقرأ ابن كثير وابن عامر بفتح الهاء وتشديد الدّال، نقلوا فتحة التاء المدغمة إلى الهاء، واختاره أبو عبيد وأبو حاتم.\nوقرأ عاصم (٥) ورويس بكسر الهاء وتشديد الدال، فرارًا من التقاء\n_________\n(١) هذا تفسير الحسن كما في \"جامع البيان\" للطبري ١١/ ١١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٥٢، وعند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٥١ عن ابن عباس قال: يكذبون.\n(٢) انظر هذِه القراءة وما بعدها في: \"السبعة\" لابن مجاهد (ص ٣٢٦)، و\"العنوان\" لابن خلف (ص ١٠٥)، \"غاية الاختصار\" ٢/ ٥١٥ - ٥١٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٣ - ٢٨٤.\n(٣) إبراهيم: ٣٤.\n(٤) يس: ٤٩.\n(٥) برواية حفص عنه.","vol":"14","page":212},{"text":"الساكنين، والجزم يُحرَّك إلى الكسرة، قال أبو حاتم: وهي لغة سُفْلي وروى (١) يحيى بن آدم، عن أبي بكر، عن عاصم بكسر الياء والهاء وتشديد الدال، اتبع الكسرة الكسرة، وقيل: هو على لغة من يقرأ (نِعبد) و(نِستعين) (٢) ﴿فَتَمَسَّكُمُ النَّارُ﴾ (٣) ونحوها.\nوقرأ أبو عمرو بين الفتح والجزم على مذهبه في الإخفاء.\nوقرأ حمزة والكسائي وخلف بجزم الهاء وتخفيف الدال، على معنى يهتدي، يقال: هديتُهُ فَهَدى؛ أي اهتدى (٤)، كما يقال: جبرته فجبر ونقصته فنقص.\n﴿إِلَّا أَنْ يُهْدَى﴾ في معنى الآية وجهان: فصرفها قوم إلى الرؤساء والمضلين؛ أراد لا يُرْشِدون إلا أن يُرشَدوا (٥).\n_________\n(١) في (ت): وقرأ.\n(٢) في (ت): ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥)﴾ [الفاتحة: ٥]\n(٣) هود: ١١٣.\n(٤) قال الفراء: العرب تقول: هدى واهتدى بمعنى واحد، وهما جميعًا في أهل الحجاز.\nوانظر توجيه القراءات السابقة في \"الحجة\" لأبي زرعة (ص ٣٣٢)، \"الحجة\" لابن خالويه (ص ١٨١)، \"الحجة\" للفارسي ٤/ ٢٧٤ - ٢٧٧، \"الكشف عن وجوه القراءات السبع\" لمكي ١/ ٥١٨ - ٥١٩.\n(٥) حكاه القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٤١، وابن الجوزي في \"زاد المسير\" ٤/ ٣١.","vol":"14","page":213},{"text":"وحملها الآخرون على الأصنام (١)، وهو وجه الكلام، والمعني: لا يمشي إلا أن يُحمل، ولا ينتقل عن مكانه إلا أن يُنقل (٢)، كقول الشاعر (٣):\nلِلفَتَي عَقلٌ يَعيشُ بهِ ... حَيثُ تَهدي سَاقَه قَدَمُه\nيريد: حيث تحمل. ﴿فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ﴾ تقضون لأنفسكم.\n\n<span data-type=\"title\" id=toc-1773>٣٦ </span>- ﴿وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا﴾\nمنهم أنها آلهة وأنها تشفع لهم في الآخرة، وأراد بالأكثر الكلّ ﴿إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا إِنَّ اللَّهَ عَلِيمٌ بِمَا يَفْعَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1774>٣٧ </span>- قوله تعالى: ﴿وَمَا كَانَ هَذَا الْقُرْآنُ أَنْ يُفْتَرَى مِنْ دُونِ اللَّهِ﴾\nقال الفراء: معناه وما ينبغي لهذا القرآن أن يفترى؛ كقوله تعالى:\n_________\n(١) قاله مجاهد كما في \"تفسيره\" ١/ ٢٩٤، واختاره الطبري في \"جامع البيان\" ١١/ ١١٥، وابن الجوزي في \"زاد المسير\" ٤/ ٣١.\n(٢) ذكر هذا المعنى الفراء في \"معاني القرآن\" ١/ ٤٦٤، وعنه ابن الجوزي في \"زاد المسير\" ٤/ ٣١ والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٤١.\nوقال الطبري في \"جامع البيان\" ١١/ ١١٦: فتأويل الكلام إذًا: أفمن يهدي إلى الحق أحقّ أن يتبع، أم من لا يهتدي إلى شيء إلا أن يُهدى؟ .\n(٣) البيت لطرفة بن العبد في \"ديوانه\" (ص ٨٦)، \"خزانة الأدب\" للبغدادي ٧/ ١٩، \"الدرر اللوامع\" ٣/ ١٢٥، \"سمط اللآلئ\" (ص ٣١٩)، \"لسان العرب\" لابن منظور (سوق)، وبلا نسبة في \"شرح المفصل\" لابن يعيش ٤/ ٩٢، \"همع الهوامع\" للسيوطي ١/ ٢١٢، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٤١.","vol":"14","page":214},{"text":"﴿وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ﴾ (١) (٢)، وقوله: ﴿وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً﴾ (٣) (٤). وقال الكسائي: (أنْ) في محل النصب بالخبر، و(يفترى) صِلَةٌ له، وتقديره: وما كان هذا القرآن مفترى (٥) (٦).\nوقيل: (أن) (٧) بمعنى (اللام)، أي: وما كان هذا القرآن ليفترى من دون الله (٨).\n﴿وَلَكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ﴾ تمييز الحلال من الحرام والحق من الباطل ﴿لَا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1775>٣٨ </span>- قوله تعالى: ﴿أَمْ يَقُولُونَ﴾\nأي: أيقولون (٩)، وقال أبو عبيدة: (أم) بمعنى (الواو): ويقولون (١٠) ﴿افْتَرَاهُ﴾ اختلق محمد القرآن من قبل نفسه ﴿قُلْ فَأْتُوا\n_________\n(١) آل عمران: ١٦١.\n(٢) قال الفراء: أي ما ينبغي لنبي أن يغلّ، فجاءت (أن) على معنى (ينبغي).\n(٣) التوبة: ١٢٢.\n(٤) \"معاني القرآن\" للفراء ١/ ٤٦٤ مختصرًا.\nوانظر أيضًا \"جامع البيان\" للطبري ١١/ ١١٧، \"زاد المسير\" لابن الجوزي ٤/ ٣٢.\n(٥) في الأصل: يفترى، والمثبت من (ت).\n(٦) انظر \"زاد المسير\" لابن الجوزي ٤/ ٣٢ وعزاه لابن الأنباري، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٤٣.\n(٧) في الأصل: أنه، والمثبت من (ت).\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٤٣.\n(٩) قال القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٤٤: فهو استفهام معناه التقريع.\n(١٠) \"مجاز القرآن\" ١/ ٢٧٨.","vol":"14","page":215},{"text":"بِسُورَةٍ مِثْلِهِ﴾ تشبه القرآن، وقرأ ابن السميفع: (فأتوا بسورةِ مثلِهِ) مضافةً (١).\nفيحتمل أن تكون الهاء كناية عن القرآن وعن الرسول (٢).\n﴿وَادْعُوا مَنِ اسْتَطَعْتُمْ﴾ ممن تعبدون ﴿مِنْ دُونِ اللَّهِ﴾ لِيُعينوكم على ذلك.\nوقال ابن كيسان: وادعوا من استطعتم من الأمم المخالفة له لِيُعينوكم (٣).\nوقال مجاهد: شهداؤكم، يعني: ناسًا يشهدون لكم (٤) ﴿إِنْ كُنْتُمْ صَادِقِينَ﴾ أن محمدًا افتراه (٥).\n\n<span data-type=\"title\" id=toc-1776>٣٩ </span>- ثم قال تعالى: ﴿بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ﴾\nيعني القرآن ﴿وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ﴾ تفسيره، وقال الضحاك: يعني عاقبة ما وعد الله ﷿ في القرآن أنه كائن من الوعيد، والتأويل ما\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (٦٢)، \"المحرر الوجيز\" لابن عطية ٣/ ١٢١، \"البحر المحيط\" لأبي حيان ٥/ ١٥٩ منسوبة لعمرو بن فائد.\n(٢) وعامة المفسرين على أن الهاء كناية عن القرآن، انظر \"جامع البيان\" للطبري ١١/ ١١٧، \"المحرر الوجيز\" لابن عطية ٣/ ١٢١، \"زاد المسير\" لابن الجوزي ٤/ ٣٣، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٤٤.\n(٣) انظر هذا المعني في \"معاني القرآن\" للزجاج ٣/ ٢١، \"البسيط\" للواحدي (ل ٩).\n(٤) أسنده ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٥٣ من طريق ورقاء، عن ابن أبي نجيح، عن مجاهد ... به.\n(٥) انظر المصدرين السابقين.","vol":"14","page":216},{"text":"يؤول إليه الأمر (١).\nوقيل للحسين بن الفضل: هل تجد في القرآن من جهل شيئًا عاداه؟ قال: نعم، موضعين؛ قوله: ﴿بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ﴾، وقوله: ﴿وَإِذْ لَمْ يَهْتَدُوا بِهِ فَسَيَقُولُونَ هَذَا إِفْكٌ قَدِيمٌ﴾ (٢) (٣).\n﴿كَذَلِكَ كَذَّبَ﴾؛ أي كما كذّب هؤلاء المشركون بالقرآن؛ كذلك كذب ﴿الَّذِينَ مِنْ قَبْلِهِمْ﴾ من كفّار الأمم الخالية ﴿فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ﴾ آخر أمر المشركين بالهلاك والعذاب.\n\n<span data-type=\"title\" id=toc-1777>٤٠ </span>- قوله تعالى: ﴿وَمِنْهُمْ مَنْ يُؤْمِنُ بِهِ﴾\nأي ومن قومك من سيؤمن بالقرآن ﴿وَمِنْهُمْ مَنْ لَا يُؤْمِنُ بِهِ﴾ لعلم الله سبحانه السابق فيهم ﴿وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ﴾ الذين لا يؤمنون.\n\n<span data-type=\"title\" id=toc-1778>٤١ </span>- قوله تعالى: ﴿وَإِنْ كَذَّبُوكَ﴾\nيا محمد ﴿فَقُلْ لِي عَمَلِي﴾ الإيمان ﴿وَلَكُمْ عَمَلُكُمْ﴾ الشرك ﴿أَنْتُمْ\n_________\n(١) ذكر هذا المعنى الطبري في \"جامع البيان\" ١١/ ١١٨، والماوردي في \"النكت والعيون\" ٢/ ٤٣٦، وابن عطية في \"المحرر الوجيز\" ٣/ ١٢١.\n(٢) الأحقاف: ١١.\n(٣) ساق السيوطي في \"الإتقان\" ٥/ ١٩٣٩ في مبحث (أمثال القرآن) طرفًا من أسئلة إبراهيم بن مضارب بن إبراهيم للحسين بن الفضل حول استنباط الأمثال من القرآن، وعدّ هذا منها.\nوذكره ابن الجوزي في \"زاد المسير\" ٤/ ٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٤٥.\nوذكر ابن الجوزي أيضًا في \"زاد المسير\" ٤/ ٣٣ عن ابن عيينة مثله.","vol":"14","page":217},{"text":"بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَا بَرِيءٌ مِمَّا تَعْمَلُونَ﴾.\nقال مقاتل والكلبي: هذِه الآية منسوخة بآية الجهاد (١).\nثم أخبر أن التوفيق للإيمان به لا بغيره، وأن أحدًا لا يؤمن إلا بتوفيقه وهدايته، وذكر أن الكفار يسمعون القرآن وقول محمد - ﷺ - وينظرون إليه، ويرون أعلامه وأدِلَّتَه على نبوته، فلا ينفعهم ذلك ولا يهتدون، لإرادة الله ﷿ وعلمه فيهم، فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-1779>٤٢ </span>- ﴿مِنْهُمْ مَنْ يَسْتَمِعُونَ إِلَيْكَ﴾\nبأسماعهم الظاهرة ﴿أَفَأَنْتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُوا لَا يَعْقِلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1780>٤٣ </span>- ﴿وَمِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ﴾\nبأبصارهم الظاهرة ﴿أَفَأَنْتَ تَهْدِي الْعُمْيَ وَلَوْ كَانُوا لَا يُبْصِرُونَ﴾ وهذا تسلية من الله ﷿ لنبيه - ﷺ - يقول: كما لا تقدر أن تُسمِع من سلبتُه السَّمع، ولا تقدر أن تخلق للأعمى بصرًا يهتدي به، فكذلك لا تقدر أن توفقهم للإيمان وقد حكمت عليهم أن لا يؤمنوا (٢).\n\n<span data-type=\"title\" id=toc-1781>٤٤ </span>- ﴿إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا﴾\nلأنه في جميع أفعاله متفضل وعادل.\n_________\n(١) أسنده الطبري في \"جامع البيان\" ١١/ ١١٩ عن ابن زيد.\nوذكره مكي في \"الإيضاح\" (ص ٣٢٣)، وعزاه ابن الجوزي في \"زاد المسير\" ٤/ ٣٤ لأبي صالح، عن ابن عباس.\nوأبطله في \"نواسخ القرآن\" (ص ٣٧٢) من ثلاثة أوجه.\n(٢) انظر \"جامع البيان\" للطبري ١١/ ١١٩.","vol":"14","page":218},{"text":"﴿وَلَكِنَّ النَّاسَ﴾ قرأ حمزة والكسائي بكسر النون مخففة ورفع السين (١).\n﴿أَنْفُسَهُمْ يَظْلِمُونَ﴾ بالكفر والمعصية وفعلهم ما ليس لهم أن يفعلوا، والظلم ما ليس للفاعل أن يفعله (٢).\n\n<span data-type=\"title\" id=toc-1782>٤٥ </span>- قوله تعالى: ﴿وَيَوْمَ يَحْشُرُهُمْ﴾ (٣)\nوقرأ (٤) حفص ﴿يَحْشُرُهُمْ﴾ بالياء (٥) ﴿كَأَنْ لَمْ يَلْبَثُوا﴾ قال الضحاك: كأن لم يلبثوا في الدنيا ﴿إِلَّا سَاعَةً مِنَ النَّهَارِ﴾ قَصُرَت الدنيا في أعينهم من هول ما استقبلوا (٦).\nوقال ابن عباس ﵄: كأن لم يلبثوا في قبورهم إلا قدر ساعة من النهار (٧).\n﴿يَتَعَارَفُونَ بَيْنَهُمْ﴾ حين بعثوا من القبور يعرف بعضهم بعضًا\n_________\n(١) \"التيسير\" للداني (ص ١٢٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١٩ وبها قرأ خلف أيضًا.\n(٢) انظر \"الكليات\" للكفوي (ص ٥٩٤) حيث عرفه بأنه: وضع الشيء في غير موضعه، والتصرف في حق الغير، ومجاوزة حد الشارع.\n(٣) رسمت في النسخ الخطية (نحشرهم) بالنون.\n(٤) وقرأ: زيادة من (ت).\n(٥) \"السبعة\" لابن مجاهد (ص ٣٢٧)، \"العنوان\" لابن خلف (ص ١٠٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٦٢.\n(٦) ذكره أبو الليث السمرقندي في \"بحر العلوم\" ٢/ ١٠٠، والبغوي في \"معالم التنزيل\" ٤/ ١٣٥، وابن الجوزي في \"زاد المسير\" ٤/ ٣٦.\n(٧) انظر المصادر السابقة.","vol":"14","page":219},{"text":"كمعرفتهم في الدنيا (١). ثم تنقطع المعرفة إذا عاينوا أهوال القيامة.\n﴿قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ وَمَا كَانُوا مُهْتَدِينَ﴾.\n\n<span data-type=\"title\" id=toc-1783>٤٦ </span>- قوله تعالى: ﴿وَإِمَّا نُرِيَنَّكَ﴾\nيا محمد في حياتك ﴿بَعْضَ الَّذِي نَعِدُهُمْ﴾ من العذاب ﴿أَوْ نَتَوَفَّيَنَّكَ﴾ قبلُ ﴿فَإِلَيْنَا مَرْجِعُهُمْ﴾ في الآخرة ﴿ثُمَّ اللَّهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ﴾ فيجزيهم به (٢).\nقال المفسرون: فكان البعض الذي أراه (٣) - ﷺ - قتلهم ببدر (٤)، وسائر العذاب بعد موته (٥).\n\n<span data-type=\"title\" id=toc-1784>٤٧ </span>- قوله تعالى: ﴿وَلِكُلِّ أُمَّةٍ﴾\nقد (٦) خلت ﴿رَسُولٌ فَإِذَا جَاءَ رَسُولُهُمْ﴾ وكذبوه ﴿قُضِيَ بَيْنَهُمْ بِالْقِسْطِ﴾؛ أي: عُذِّبوا في الدنيا وأهلكوا بالحق والعدل.\n_________\n(١) ذكره الواحدي في \"البسيط\" عن ابن عباس والضحاك ومقاتل، وعزاه ابن الجوزي ٤/ ٣٦ لابن عباس، وذكره القرطبي ٨/ ٣٤٧ عن الكلبي.\nقال القرطبي: وهو تعارف توبيخ وافتضاح، يقول بعضهم لبعض: أنت أضللتني وأغويتني، وحملتني على الكفر، وليس تعارف شفقة ورأفة .. قال: وهو الصحيح. وهذا المعني حكاه الواحدي في \"البسيط\" عن الزجاج في \"معاني القرآن\" وابن الأنباري.\n(٢) انظر \"جامع البيان\" للطبري ١١/ ١٢٠.\n(٣) في الأصل: أراهم، والمثبت من (ت).\n(٤) انظر \"معاني القرآن\" للزجاج ٣/ ٢٣، \"المصابيح\" للوزير المغربي وعزاه لمقاتل.\n(٥) في الأصل: موتهم، والمثبت من (ت).\n(٦) من (ت).","vol":"14","page":220},{"text":"وقال مجاهد ومقاتل: فإذا جاء رسولهم يوم القيامة قُضي بينه وبينهم بالقسط (١). ﴿وَهُمْ لَا يُظْلَمُونَ﴾ لا يُعذَّبون بغير ذنب، ولا يؤاخذون بغير حجة، ولا ينقصون من حسناتهم، ولا يزادون (٢) على سيئاتهم.\n\n<span data-type=\"title\" id=toc-1785>٤٨ </span>- ﴿وَيَقُولُونَ﴾\nأي: المشركون ﴿مَتَى هَذَا الْوَعْدُ﴾ الذي تَعِدُنا يا محمد من العذاب (٣).\nوقيل: قيام الساعة (٤) ﴿إِنْ كُنْتُمْ﴾ أنت يا محمد وأتباعك ﴿صَادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-1786>٤٩ </span>- ﴿قُلْ لَا أَمْلِكُ لِنَفْسِي ضَرًّا وَلَا نَفْعًا﴾\nأي (٥) لا أقدر لها على ضُرٍّ ولا نفع ﴿إِلَّا مَا شَاءَ اللَّهُ﴾ أن أملكه.\n﴿لِكُلِّ أُمَّةٍ أَجَلٌ﴾ مدة ﴿إِذَا جَاءَ أَجَلُهُمْ﴾ وقت فناء أعمارهم ﴿فَلَا يَسْتَأْخِرُونَ﴾ لا يتأخرون ﴿سَاعَةً وَلَا يَسْتَقْدِمُونَ﴾ يتقدمون.\n\n<span data-type=\"title\" id=toc-1787>٥٠ </span>- ﴿قُلْ﴾ لهم ﴿أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا﴾\n_________\n(١) \"تفسير مجاهد\" ١/ ٢٩٤، \"تفسير مقاتل\" ٢/ ٢٤٠.\n(٢) في (ت): يزدادون.\n(٣) عزاه ابن الجوزي في \"زاد المسير\" ٤/ ٣٧ لابن عباس.\n(٤) قاله الطبري في \"جامع البيان\" ١١/ ١٢١، وذكره ابن الجوزي في \"زاد المسير\" ٤/ ٣٧ والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٤٩.\n(٥) من (ت).","vol":"14","page":221},{"text":"ليلًا (١) ﴿أَوْ نَهَارًا مَاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ﴾ المشركون وقد وقعوا فيه.\n\n<span data-type=\"title\" id=toc-1788>٥١ </span>- ﴿أَثُمَّ﴾\nأهنالك وحينئذ، وليس بحرف عطف (٢) ﴿إِذَا مَا وَقَعَ﴾ نزل العذاب ﴿آمَنْتُمْ بِهِ﴾ صدقتم بالعذاب في وقت نزوله.\nوقيل: بالله في وقت البأس (٣). ﴿آلْآنَ﴾ فيه إضمار؛ أي وقيل لكم: الآن تؤمنون (٤) ﴿وَقَدْ كُنْتُمْ بِهِ تَسْتَعْجِلُونَ﴾ وتكذبون (٥).\n_________\n(١) قال الزجاج في \"معاني القرآن\" ٣/ ٢٤: البيات ما كان بليل.\n(٢) قاله الطبري في \"جامع البيان\" ١١/ ١٢٢، وحكاه عنه القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٥١.\nوتعقبه ابن هشام في \"مغني اللبيب\" (ص ١٦٢) بقوله: وهذا وهم، اشتبه عليه ثم المضمومة الثاء بالمفتوحتها.\nوقال أبو حيان في \"البحر المحيط\" ٥/ ١٦٦: وما قاله الطبري من أن (ثَمَّ) هنا ليست للعطف دعوى، وأما قوله: إن المعني: أهنالك، فالذي ينبغى أن يكون ذلك تفسير معنى، لا أنّ ثُمَّ المضمومة الثاء معناها معنى هنالك.\nوانظر أيضًا ما قاله ابن عطية في \"المحرر الوجيز\" ٣/ ١٢٤.\n(٣) ذكر القولين أبو الليث السمرقندي في \"بحر العلوم\" ٢/ ١٠١، والبغوي في \"معالم التنزيل\" ٤/ ١٣٧، وأبو حيان في \"البحر المحيط\" ٥/ ١٦٦.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٤/ ٣٨، \"الكشاف\" للزمخشري ٢/ ١٩٣، \"البحر المحيط\" لأبي حيان ٥/ ١٦٦، قال ابن عطية في \"المحرر الوجيز\" ٣/ ١٢٥: آلان: بالمد والاستفهام على حدّ التوبيخ.\n(٥) قال الزمخشري في \"الكشاف\" ٢/ ١٩٣: يعني: وقد كنتم به تكذبون؛ لأن استعالجهم كان على جهة التكذيب والإنكار.","vol":"14","page":222},{"text":"<span data-type=\"title\" id=toc-1789>٥٢ </span>- ﴿ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا﴾\nأشركوا ﴿ذُوقُوا عَذَابَ الْخُلْدِ هَلْ تُجْزَوْنَ﴾ اليوم ﴿إِلَّا بِمَا كُنْتُمْ تَكْسِبُونَ﴾ في الدنيا.\n\n<span data-type=\"title\" id=toc-1790>٥٣ </span>- قوله تعالى: ﴿وَيَسْتَنْبِئُونَكَ﴾\nويستخبرونك يا محمد ﴿أَحَقٌّ هُوَ﴾ ما تعدنا العذاب وقيام الساعة (١) ﴿قُلْ إِي﴾ كلمة تحقيق (٢) ﴿وَرَبِّي إِنَّهُ لَحَقٌّ﴾ كائن لا شك فيه ﴿وَمَا أَنْتُمْ بِمُعْجِزِينَ﴾ بفائتين.\n\n<span data-type=\"title\" id=toc-1791>٥٤ </span>- ﴿وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ﴾\nأشركت ﴿مَا فِي الْأَرْضِ لَافْتَدَتْ بِهِ﴾ يوم القيامة ﴿وَأَسَرُّوا﴾ وأخفوا (٣)\n_________\n(١) قال الزمخشري في \"الكشاف\" ٢/ ١٩٣: وهو استفهام على جهة الإنكار والاستهزاء.\n(٢) انظر: \"معاني النيسابوري\" ١/ ٣٢١، وقال الزجاج في \"معاني القرآن\" ٣/ ٢٥: المعني: نعم وربي.\nوقال المرادي في \"الجنى الداني\" (ص ٢٣٤ - ٢٣٥): حرف بمعنى (نعم) يكون لتصديق مخبر، أو إعلام مستخبر، أو وعد طالب، لكنها مختصة بالقسم، وإنعم) تكون في القسم وغيره.\nوانظر أيضًا \"رصف المباني\" للمالقي (ص ٢١٤)، \"مغني اللبيب\" (ص ١٠٥).\n(٣) وحكى ابن الجوزي في \"زاد المسير\" ٤/ ٣٩ عن أبي عبيدة والمفضّل أنها بمعنى: أظهروا.\nثم قال ابن الجوزي: والإسرار من الأضداد، يقال: أسررت الشيء بمعنى أخفيته، وأسررته: أظهرته.\nوانظر أيضًا \"الأضداد\" لابن الأنباري (ص ٤٥)، \"الأضداد\" للسجستاني (ص ١٣٠).","vol":"14","page":223},{"text":"﴿النَّدَامَةَ﴾ على كفرهم ﴿لَمَّا رَأَوُا الْعَذَابَ وَقُضِيَ بَيْنَهُمْ بِالْقِسْطِ﴾ وفرغ من عذابهم ﴿وَهُمْ لَا يُظْلَمُونَ﴾ (١).\n\n<span data-type=\"title\" id=toc-1792>٥٥ </span>- ﴿أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ أَلَا إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُون﴾\n\n<span data-type=\"title\" id=toc-1793>٥٦ </span>- ﴿هُوَ يُحْيِي وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ﴾\n\n<span data-type=\"title\" id=toc-1794>٥٧ </span>- ﴿يَاأَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ﴾\nتذكرة ﴿مِنْ رَبِّكُمْ وَشِفَاءٌ﴾ دواء ﴿لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1795>٥٨ </span>- ﴿قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ﴾.\nقال أبو سعيد الخدري - ﵁ -: فضل الله القرآن، ورحمته أن جعلكم من أهله (٢).\nوقال هلال بن يساف ومجاهد وقتادة: فضل الله الإيمان،\n_________\n(١) قال الطبري في \"جامع البيان\" ١١/ ١٢٣ في تفسيرها: وقضى الله يومئذٍ بين الأتباع والرؤساء منهم بالعدل، وهم لا يظلمون وذلك أنه لا يعاقب أحدًا منهم إلا بجريرته، ولا يأخذه بذنب أحد، ولا يعذب إلا من قد أعذر إليه في الدنيا وأنذر، وتابع الحجج.\n(٢) أخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٢٣٦ (٣٠٥٦٧) ومن طريقه البيهقي في \"شعب الإيمان\" ٢/ ٥٢٤.\nوأخرجه الطبري في \"جامع البيان\" ١/ ١٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٥٨ من طريق أبي معاوية، عن حجاج، عن عطية، عن أبي سعيد - ﵁ - ... به.","vol":"14","page":224},{"text":"ورحمته القرآن (١).\nوقال ابن عمر ﵄: فضل الله الإسلام، ورحمته تزيينه في القلب (٢).\nوقال خالد بن معدان: فضل الله الإسلام (٣)، ورحمته السنن.\nوقال الكتاني: فضل الله النعم الظاهرة، ورحمته النعم الباطنة (٤)، بيانه ﴿وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً﴾ (٥).\nوقال أبو بكر الوراق: فضل الله النعماء وهو ما أعطي وجبى، ورحمته الآلاء وهو ما صرف.\nوروى ابن عيينة: فضل الله التوفيق، ورحمته العصمة (٦).\nوقال سهل بن عبد الله: فضل الله الإسلام، ورحمته السنَّة (٧) (٨).\nوقال الحسين بن الفضل: فضل الله الإيمان، ورحمته الجنة.\n_________\n(١) أسند أقوالهم الطبري في \"جامع البيان\" ١١/ ١٢٤ - ١٢٥، وذكره ابن الجوزي في \"زاد المسير\" ٤/ ٤٠ وقال: وهو اختيار ابن قتيبة.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٣٨، وابن الجوزي في \"زاد المسير\" ٤/ ٤٠، وأبو حيان في \"البحر المحيط\" ٥/ ١٦٩.\n(٣) في (ت): القرآن.\n(٤) ذكره أبو حيان في \"البحر المحيط\" ٥/ ١٦٩ ولم ينسبه.\n(٥) لقمان: ٢٠.\n(٦) ذكره ابن الجوزي في \"زاد المسير\" ٤/ ٤١، وأبو حيان في \"البحر المحيط\" ٥/ ١٦٩.\n(٧) في (ت): العفّة.\n(٨) هذا بمعنى ما تقدم عن خالد بن معدان.","vol":"14","page":225},{"text":"وقال ذو النون المصري: فضل الله دخول الجنة، ورحمته النجاة من النيران.\nوقال عمرو بن عثمان الصوفي (١): فضل الله كشف الغطاء، ورحمته الرؤية واللقاء (٢).\n﴿فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ﴾ من الأموال، قراءة العامة كلاهما بالياء على الخبر عنهم، وقرأ ابن عامر (تجمعون) بالتاء، وقرأهما أبو جعفر بالتاء (٣)، وذكر ذلك عن أبي بن كعب - ﵁ - (٤)، وقرأ الحسن ويعقوب: (فلتفرحوا) بالتاء (٥) خطابًا للمؤمنين، يدل عليه قول النبي - ﷺ - في بعض مغازيه: \"لتأخذوا مصافّكم\" (٦)،\n_________\n(١) في الأصل: الصدفي، وهو تحريف، والمثبت من (ت).\n(٢) ذكره والذي قبله أبو حيان في \"البحر المحيط\" ٥/ ١٦٩.\nقال ابن عطية في \"المحرر الوجيز\" ٣/ ١٢٦: ولا وجه عندي لشيء من هذا التخصيص، إلا أن يستند منه شيء إلى النبي - ﷺ -، وإنما الذي يقتضيه اللفظ ويلزم منه، أن الفضل هو هداية الله تعالى إلى دينه والتوفيق إلى اتباع الشرع، والرحمة هي عفوه وسكني جنته التي جعلها جزاء على التشريع بالإسلام والإيمان به ..\n(٣) \"إرشاد المبتدي\" (ص ٣٦٤)، \"غاية الاختصار\" ٢/ ٥٦١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٥.\n(٤) \"البحر المحيط\" لأبي حيان ٥/ ١٧٠.\n(٥) المصادر السابقة، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١١٦.\n(٦) أورده ابن سعد في \"الطبقات الكبرى\" ٢/ ٤٠، ٣/ ٤٧٥ في سياق أحداث غزوة أحد، ولفظه: \"قوموا على مصافكم\". ولم أقف عليه مسندًا.\nووجه الشاهد من الحديث أمر المخاطب باللام، وقد انتصر له الفراء في \"معاني =","vol":"14","page":226},{"text":"و(يجمعون) بالياء خبر عن الكافرين.\n\n<span data-type=\"title\" id=toc-1796>٥٩ </span>- قوله تعالى: ﴿قُلْ﴾\nيا محمد لكفار مكة ﴿أَرَأَيْتُمْ مَا أَنْزَلَ اللَّهُ لَكُمْ﴾ خلق الله لكم، عبّر عن الخلق بالإنزال؛ لأن ما في الأرض من خير فممَّا أنزل الله من السماء ﴿مِن رِّزقِ﴾ زرع (١) وضرع ﴿فَجَعَلْتُمْ مِنْهُ حَرَامًا وَحَلَالًا﴾ وهو ما حرموا من الحرث والأنعام والبحيرة والسائبة والوصيلة والحام.\nقال الضحاك: هو قوله تعالى: ﴿وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا﴾ الآية (٢) (٣).\n﴿قُلْ آللَّهُ أَذِنَ لَكُمْ﴾ في التحليل والتحريم ﴿أَمْ﴾ بل (٤) ﴿عَلَى اللَّهِ تَفْتَرُونَ﴾ وهو قولهم: ﴿وَاللَّهُ أَمَرَنَا بِهَا﴾ (٥).\n_________\n= القرآن\" ١/ ٤٦٩، وردّه الطبري ١١/ ١٢٦ بأن العرب لا تكاد تأمر المخاطب باللام والتاء، وقال: وبعد، فإني لا أعلم أحدًا من أهل العربية إلا وهو يستردئ أمر المخاطب باللام، ويرى أنه لغة مرغوب عنها، غير الفراء .. وانظر أيضًا \"معاني القرآن\" للأخفش ١/ ٣٧٥.\n(١) في الأصل: وزرع، والمثبت من (ت).\n(٢) الأنعام: ١٣٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١١/ ١٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٦١ من طريق أبي معاذ النحوي، عن عبيد بن سليمان، عن الضحاك ... به.\n(٤) انظر مجيء (أم) بمعنى (بل) في \"رصف المباني\" للمالقي (ص ١٨٠)، \"الجنى الداني\" للمرادي (ص ٢٠٥ - ٢٠٦).\n(٥) الأعراف: ٢٨.","vol":"14","page":227},{"text":"<span data-type=\"title\" id=toc-1797>٦٠ </span>- ﴿وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ يَوْمَ الْقِيَامَةِ﴾\nأيحسبون أن الله لا يؤاخذهم به ولا يعاقبهم عليه ﴿إِنَّ اللَّهَ لَذُو فَضْلٍ﴾ منٍّ ﴿عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1798>٦١ </span>- قوله تعالى: ﴿وَمَا تَكُونُ﴾\nيا محمد ﴿فِي شَأْنٍ﴾ عمل من الأعمال، وجمعه شؤون. قال الأخفش: تقول العرب: ما شأنت شأنه؛ أي: ما عملت عمله (١). ﴿وَمَا تَتْلُو مِنْهُ﴾ من الله (٢) ثم خاطبه وأمته جميعًا فقال ﴿وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ﴾ أي تأخذون وتدخلون فيه (٣)، والهاء عائدة على العمل، يقال: أفاض فلان في الحديث وفي العمل إذا اندفع فيه، قال الراعي (٤):\n_________\n(١) لم أقف عليه في معانيه. وحكاه عن الأخفش أيضًا القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٥٦.\n(٢) ذكره أبو الليث السمرقندي في \"بحر العلوم\" ٢/ ١٥٣، والبغوي في \"معالم التنزيل\" ٤/ ١٣٩، وابن الجوزي في \"زاد المسير\" ٤/ ٤٢ وقال: فالمعني: وما تلوت من الله، أي: من نازل منه من قرآن، ذكره جماعة من العلماء.\nوذهب الزجاج في \"معاني القرآن\" ٣/ ٢٦ إلى أن الهاء في (منه) تعود على الشأن.\nقال القرطبي في في \"الجامع لأحكام القرآن\" ٨/ ٣٥٦: أي تحدث شأئا فيتلي من أجله القرآن فيعلم كيف حكمه، أو ينزل فيه قرآن فيتلي.\nوقال الطبري: منه: من كتاب الله.\nوذكر الأوجه الثلاثة في \"عود الضمير\" أبو حيان في \"البحر المحيط\" ٥/ ١٧١.\n(٣) انظر \"غريب ابن قتيبة\" (ص ١٩٧)، \"معاني القرآن\" للنحاس ٣/ ٣٠١.\n(٤) البيت له في \"ديوانه\" (ص ٢٢٤)، \"جمهرة اللغة\" لابن الجوزي (ص ٥٥٨)، =","vol":"14","page":228},{"text":"فَأفضنَ بعدَ كظُومِهنَّ بجرة ... مِن ذي الأبَاطِح إذ رَعَين حَقيلا\nقال ابن عباس ﵄: تفيضون: تفعلون (١). وقال الحسن: تعملون. وقال الأخفش: تكلمون (٢). وقال المُوَرِّج: تكثرون (٣). وقال ابن زيد: تخوضون (٤). وقال ابن كيسان: تنتشرون (٥)، كما يقال: حديث مستفيض (٦). وقيل: تَسْعَون (٧).\nوقال الضحاك: الهاء عائدة إلى القرآن؛ أي: تشيعون في القرآن من الكذب (٨).\n_________\n= \"تهذيب اللغة\" للأزهري ١٠/ ١٦٠، \"أساس البلاغة\" للزمخشري (فيض) (ص ٤٨٧)، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (فيض) و(حقل).\nويروى: (من ذي الأبارق).\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٥٦ لابن جرير وابن المنذر وابن أبي حاتم.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٦٢ من طريق معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس ... به.\n(٢) لم أقف عليه في \"معانيه\".\n(٣) وقاله أبو عبيدة أيضًا في \"مجاز القرآن\" ١/ ٢٧٨.\n(٤) ذكره أبو حيان في \"البحر المحيط\" ٥/ ١٧٢.\n(٥) في الأصل: تنشُرون، والمثبت من (ت).\n(٦) وقاله أيضًا الزجاج في \"معاني القرآن\" ٣/ ٢٦، وقال: يقال: أفاض القوم في الحديث إذا انتشروا فيه. وخاضوا. وعنه ابن الجوزي في \"زاد المسير\" ٤/ ٤٢.\n(٧) ذكره أبو حيان في \"البحر المحيط\" ٥/ ١٧٢.\n(٨) أخرجه الطبري في \"جامع البيان\" ١١/ ١٢٩ من طريق المسيب بن شريك، عن =","vol":"14","page":229},{"text":"قيل: من شهد شهود الحق إياه، قطعه ذلك عن مشاهدة الأغيار أجمع.\n﴿وَمَا يَعْزُبُ عَنْ رَبِّكَ﴾ قال ابن عباس ﵄: ولا يغيب (١). وقال أبو روق: يبعد. وقال ابن كيسان: يذهب.\nوقرأ يحيى والأعمش والكسائي (يعزِب) -بكسر الزاي-، وقرأ الباقون بالضمّ (٢)، وهما لغتان صحيحتان فصيحتان (٣) ﴿مِنْ مِثْقَالِ ذَرَّةٍ﴾ (ش) صِلة، معناه: وما يعزب عن ربك مثقال ذرة؛ أي: وزن ذرة. وهي النملة الحميراء (٤) الصغيرة (٥)، تقول العرب: خذ هذا فإنه أثقلهما مثقالًا وأخفّهما مثقالًا؛ أي: وزنًا (٦).\n_________\n= أبي روق، عن الضحاك ... به.\nوما تقدم في تفسير الإفاضة نقله القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٥٦ عن المؤلف بنصّه.\n(١) ذكره والقولين بعده النيسابوري في \"معاني القرآن\" ١/ ٣٢١، وابن الجوزي في \"زاد المسير\" ٤/ ٤٢، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٥٦ وهي أقوال متقاربة.\n(٢) \"التيسير\" للداني (ص ١٢٢ - ١٢٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٥.\n(٣) قال ابن خالويه في \"الحجة\" (ص ١٦٢): والحجة لذلك أن كل فعل انفتحت عين ماضيه جاز كسرها وضمّها في المضارع قياسًا؛ إلا أن يمنع السماع من ذلك.\n(٤) في (ت): الحمراء.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٢٧، \"غريب الحديث\" لابن قتيبة (ص ١٢٧)، \"غريب السجستاني\" (ص ٤٤٠).\n(٦) انظر \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٥٦، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٢٨١.","vol":"14","page":230},{"text":"﴿فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَلَا أَصْغَرَ مِنْ ذَلِكَ وَلَا أَكْبَرَ﴾ قرأ الحسن، وابن أبي إسحاق، وحمزة: برفع الراءين، عطفًا على موضع المثقال قبل دخول (ش)، وقرأ الباقون بنصبهما (١)، عطفا على الذرّة، أي: ولا مثقال أصغر وأكبر ﴿إِلَّا فِي كِتَابٍ مُبِينٍ﴾ يعني اللوح المحفوظ.\n\n<span data-type=\"title\" id=toc-1799>٦٢ </span>- قوله تعالى: ﴿أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾\nثم وصفهم تعالى فقال:\n\n<span data-type=\"title\" id=toc-1800>٦٣ </span>- ﴿الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ﴾\nقال ابن زيد: أبي الله أن يتقبل الإيمان إلا بالتقوي (٢).\nواختلفوا فيمن يستحق هذا الاسم:\nفروي سعيد بن جبير أن رسول الله - ﷺ - سئل: من أولياء الله؟ فقال: \"هم الذين يُذكر الله برؤيتهم\" (٣).\n_________\n(١) \"إرشاد المبتدي\" (ص ٣٦٤)، \"غاية الاختصار\" ٢/ ٥١٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٥، وبالرفع قرأ يعقوب وخلف -في اختياره- انظر \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١١٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ١١/ ١٣٢ من طريق ابن وهب، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٦٥ من طريق أصبغ بن الفرج، كلاهما عن ابن زيد ... به.\nووهم محقق الطبري في \"جامع البيان\" ١٥/ ١٢٣ حيث أثبت العبارة: قال أبيّ: لن يتقبل الإيمان إلا بالتقوى بخلاف ما في المخطوط (أن يتقبل)! ! وهو تحريف ظاهر.\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٥٦ لابن المبارك وابن أبي شيبة وابن جرير =","vol":"14","page":231},{"text":"وقال عمر بن الخطاب - ﵁ - في هذِه الآية: سمعت رسول الله - ﷺ - يقول: \"إنّ من عباد الله عبادًا ما هم بأنبياء ولا شهداء؛ يغبطهم الأنبياء والشهداء يوم القيامة بمكانهم من الله ﷿\" قالوا: يا رسول الله؛ خَبّرنا من هُمْ، وما أعمالهم فلعلّنا نحبّهم، فقال: \"هم قوم تحابوا في الله على غير أرحام بينهم ولا أموال يتعاطونها، فوالله إن وجوههم لنور، وإنهم لعلى منابر من نور، لا يخافون إذا خاف الناس ولا\n_________\n= وأبي الشيخ وابن مردويه.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٣١ - ١٣٢ من عدة طرق عن سعيد بن جبير به مرسلًا.\nوقد روي مرفوعًا وموقوفًا:\nفأخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ١٦١ (٣٥٣٣٩)، والطبري في \"جامع البيان\" ١١/ ١٣١ من طريق يحيى بن يمان، عن أشعث بن إسحاق، عن جعفر بن أبي المغيرة، عن سعيد بن جبير به رفعه.\nوأخرجه الطبراني في \"المعجم الكبير\" ١٢/ ١٣ (١٢٣٢٥) ومن طريقه الضياء في \"الأحاديث المختارة\" ١٠/ ١٠٧ من طريق يحيى بن يمان .. به مرفوعًا.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ٣٦: رواه الطبراني عن شيخه الفضل بن أبي روح لم أعرفه، وبقية رجاله ثقات.\nوقال الضياء المقدسي: يحيى بن يمان تكلم فيه غير واحد من أهل العلم ووثقه يحيى بن معين وروى له مسلم.\nوذكره الديلمي في \"الفردوس\" (١٣٨).\nوأخرجه الطبري في \"جامع البيان\" ١١/ ١٣١ من طريق أبي كريب وابن وكيع، عن ابن يمان، عن ابن أبي ليلي، عن الحكم، عن سعيد بن جبير ومقسم، عن ابن عباس .. موقوفًا عليه.","vol":"14","page":232},{"text":"يحزنون إذا حزن الناس\"، ثم قرأ ﴿أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (٦٢)﴾ (١).\nوقال علي بن أبي طالب ﵇: أولياء الله قوم صفر الوجوه من السهر، عمش العيون من العِبَر، خمص البطن من الخَوى، يبس\n_________\n(١) أخرجه أبو داود في البيوع، باب في الرهن (٣٥٢٧)، والطبري في \"جامع البيان\" ١١/ ١٣٢، وأبو نعيم في \"الحلية\" ١/ ٥ من طرق عن عمارة بن القعقاع، عن أبي زرعة، أن عمر بن الخطاب - ﵁ - .. فذكره.\nوهذا إسناد منقطع، فإن أبا زرعة هو ابن عمرو بن جرير البجلي الكوفي، ثقة ولكنه لم يدرك عمر بن الخطاب - ﵁كما نصّ عليه المزي في \"تهذيب الكمال\" ٣٣/ ٣٢٣، وتبعه العلائي في \"جامع التحصيل\" (ص ٢٢٥).\nلكن يشهد له ما أخرجه النسائي في \"السنن الكبرى\" في التفسير، باب (١٨٠ - ١٢٢٣٦)، وأبو يعلي في \"مسنده\" ١٠/ ٤٩٥، والطبري في \"جامع البيان\" ١١/ ١٣٢، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٣٣٢ من طريق محمد بن فضيل، عن عمارة بن القعقاع، عن أبي زرعة، عن أبي هريرة - ﵁ - ... به.\nوإسناده صحيح.\nكما يشهد له حديث ابن عمر عند الحاكم في \"المستدرك\" ٤/ ١٧٠ بنحوه وصححه، ووافقه الذهبي.\nوكذا حديث أبي مالك الأشعري عند عبد الرزاق في \"المصنف\" ١١/ ٢٠١ - ٢٠٢، وأحمد في \"المسند\" ٥/ ٣٤٣ (٢٢٩٠٦)، والطبراني في \"المعجم الكبير\" ٣/ ٢٩٠ (٣٤٣٣) قال عنه الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٧٦ - ٢٧٧: رواه أحمد والطبراني بنحوه، ورجاله وثقوا.\nتنبيه: وقع في بعض أسانيد حديث عمر بن الخطاب المتقدم: عن أبي زرعة عن عمرو بن جرير عن عمر بن الخطاب؛ فاغتر به محقق الإحسان لابن بلبان وجوّد إسناد الحديث ظنًّا منه أن هذا يجبر الآنقطاع الحاصل في بعض الأسانيد مع أنه ليس في الرواة عن عمر بن الخطاب من اسمه عمرو بن جرير.","vol":"14","page":233},{"text":"الشفاهِ من الذوى (١).\nوقال ابن كيسان: هم الذين تولّي الله، هداهم بالبرهان الذي آتاهم وتولوا القيام بحقه والدعاء إليه (٢).\n\n<span data-type=\"title\" id=toc-1801>٦٤ </span>- قوله تعالى: ﴿لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾\n[١٤٨٤] أخبرنا أبو محمد عبد الله بن حامد بن محمد (٣) - قراءة عليه في شمهر رمضان سنة ثمان وثمانين وثلاثمائة-، قال: أنا أحمد ابن عبد الله المزني (٤)، حدثنا محمد بن عبد الله بن سليمان (٥)، نا يحيى بن الحماني (٦)، نا وكيع (٧)، عن علي بن مبارك (٨)، عن يحيى بن أبي كثير (٩)،\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٥٧.\n(٢) ذكره الواحدي في \"البسيط\" (ل ١٤/ أ).\n(٣) الوزان، لم يُذكر بجرح أو تعديل.\n(٤) الشيخ، الجليل، القدوة، الحافظ.\n(٥) مطين، ثقة، حافظ.\n(٦) يحيى بن عبد الحميد، حافظ إلا أنه متهم بسرقة الأحاديث.\n(٧) ابن الجراح الرؤاسي، ثقة حافظ، عابد.\n(٨) الهنائي -بضم الهاء وتخفيف النون ممدود- ثقة، كان له عن يحيى بن أبي كثير كتابان: أحدهما سماع، والآخر إرسال، فحديث الكوفيين عنه فيه شيء. روى له الجماعة.\nانظر: \"التاريخ الكبير\" للبخاري ٦/ ٢٩٥، \"تهذيب الكمال\" للمزي ٢١/ ١١١، \"تقريب التهذيب\" لابن حجر (٤٨٢١).\n(٩) الطائي مولاهم، أبو نصر اليمامي، ثقة ثبت لكنه يدلس ويرسل.","vol":"14","page":234},{"text":"عن أبي يحيى (١)، عن عبادة بن الصامت (٢) - ﵁ - قال: سألت رسول اللهِ - ﷺ - عن قول الله ﷿: ﴿لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾، قال: \"هي الرؤيا الصالحةُ يراها المسلم أو تُرى له\" (٣).\n_________\n(١) كذا في جميع النسخ، وهو خطأ، صوابه ما في سائر مصادر التخريج الآتية: عن أبي سلمة بن عبد الرحمن. وهو ثقة.\n(٢) صحابي، مشهور.\n(٣) [١٤٨٤] الحكم على الإسناد:\nإسناده ضعيف، وفي إسناده ثلاث علل:\nالأولى: علي بن المبارك، تقدم أن في رواية الكوفيين عنه شيء، والراوي عنه هنا وكيع بن الجراح وهو كوفي، لكن يدفع هذِه العلّة متابعة جماعة له؛ وهم أبان والأوزاعي وشيبان وحرب بن شداد وعمران القطان.\nالثانية: تدليس يحيى بن أبي كثير، لكن يجاب عنه بأنه ممن احتمل الأئمة تدليسه، وخرجوا له في الصحيح لإمامته وقلة تدليسه، وروايته عن أبي سلمة بن عبد الرحمن أخرجها الجماعة كما في \"تهذيب الكمال\" ٣١/ ٥٠٦.\nالثالثة: الانقطاع بين أبي سلمة بن عبد الرحمن وعبادة بن الصامت - ﵁ -؛ فإنه لم يسمع منه كما نصّ عليه المزي في \"تهذيب الكمال\" ٣٣/ ٣٧١ و\"تحفة الأشراف\" ٤/ ٢٦٤. لذا جاء في بعض الروايات المتقدمة قول أبي سلمة: نبئت عن عبادة. فالإسناد على هذا ضعيف لانقطاعه، لكن للحديث شواهد يرتقي بها إلى درجة الحسن لغيره.\nالتخريج:\nعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٥٩ للطيالسي وأحمد والدارمي والترمذي وابن ماجه والهيثم بن كليب والحكيم الترمذي وابن جرير وابن المنذر والطبراني وأبي الشيخ والحاكم وابن مردويه والبيهقي.\nوقد أخرجه أحمد في \"المسند\" ٥/ ٣١٥ (٢٢٦٨٧)، وابن ماجه في تعبير الرؤيا، باب الرؤيا الصالحة يراها المسلم أو ترى له (٣٨٩٨)، والطبري في \"جامع البيان\" =","vol":"14","page":235},{"text":"[١٤٨٥] وأنا عبد الله بن حامد الوزان (١)، أنا مكي بن عبدان (٢)،\n_________\n= ١١/ ١٣٦ من طريق وكيع، عن علي بن المبارك، عن يحيى بن أبي كثير، عن أبي سلمة بن عبد الرحمن، عن عبادة ... به.\nوأخرجه ابن أبي شيبة في \"المصنف\" ٤٦٨/ ٢ (٨١٣٥)، وأحمد في \"المسند\" ٥/ ٣١٥ (٢٢٦٨٨)، والطبري في \"جامع البيان\" ١١/ ١٣٤ عن ابن عباس ولا يوجد فيه حديث لعباده بن الصامت بهذا المعني من طريق أبان، عن يحيى ... به.\nوأخرجه الطيالسي في \"المسند\" (ص ٧٩) ومن طريقه الترمذي في الرؤيا، باب قوله تعالى \"لهم البشرى في الحياة الدنيا\" (٢٢٧٥) عن حرب بن شداد وعمران القطان، عن يحيى بن أبي كثير ... به.\nومن طريق حرب بن شداد أخرجه أيضًا أحمد ٥/ ٣١٥، والحاكم في \"المستدرك\" ٤/ ٣٩١.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ١٣٣ من طريق الأوزاعي، عن يحيى ... به.\nقال الترمذي: هذا حديث حسن.\nوقال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي.\nومن شواهده:\nحديث أبي الدرداء، وحديث أبي الطفيل الآتيين بعده، وما أخرجه البخاري في التعبير، باب المبشرات (٦٩٩٠) من طريق الزهري، عن سعيد بن المسيب، عن أبي هريرة قال: سمعت رسول الله - ﷺ - يقول: \"لم يبق من النبوة إلا المبشرات\"، قالوا: وما المبشرات؟ قال: \"الرؤيا الصالحة\".\nوما أخرجه مسلم كتاب الصلاة، باب النهي عن قراءة القرآن في (٤٧٩) من طريق إبراهيم بن عبد الله بن معبد، عن أبيه، عن ابن عباس مرفوعًا، وفيه: أيها الناس؛ إنه لم يبق من مبشرات النبوة إلا الرؤيا الصالحة يراها المسلم أو ترى له ..\n(١) لم يُذكر بجرح أو تعديل.\n(٢) المحدث، الثقة، المتقن.","vol":"14","page":236},{"text":"نا عبد الله بن هاشم (١)، نا أبو معاوية (٢)، عن الأعمش (٣)، عن أبي صالح (٤)، عن عطاء بن يسار (٥)، عن أبي الدرداء (٦) - ﵁ - (٧).\n_________\n(١) أبو عبد الرحمن الطوسي، ثقة.\n(٢) محمد بن خازم أبو معاوية الضرير الكوفي، ثقة، أحفظ الناس لحديث الأعمش.\n(٣) سليمان بن مهران، ثقة، حافظ لكنه مدلس.\n(٤) ساقطة من (ت). وهو ذكوان السمان، ثقة، ثبت.\n(٥) ثقة.\n(٦) صحابي، مشهور.\n(٧) [١٤٨٥] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، ويبدو أن هناك انقطاعًا بين عطاء وأبي الدرداء، كما سيتضح في التخريج.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١١/ ١٣٦ من طريق جرير، عن الأعمش ... به.\nوأخرجه سعيد بن منصور في \"سننه\" ٥/ ٣٢٠، وأحمد في \"المسند\" ٦/ ٤٤٧، ٤٥٢ (٢٧٥٢١، ٢٧٥٥٦)، والطبري في \"جامع البيان\" ١١/ ١٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٦٥ من طريق أبي معاوية، عن الأعمش، عن أبي صالح، عن عطاء بن يسار، عن رجل من أهل مصر، عن أبي الدرداء.\nوأخرجه ابن أبي شيبة في \"المصنف\" ١٠/ ٣٢٠ (٣٠٩٧٠)، وأحمد في \"المسند\" ٦/ ٤٤٥ (٢٧٥١٠)، والبيهقي في \"شعب الإيمان\" ٤/ ١٨٥ من طرق عن الأعمش، عن أبي صالح .. بالإسناد المتقدم لإثبات الرجل المبهم بين عطاء بن يسار وأبي الدرداء.\nوأخرجه الحميدي في \"مسنده\" ١/ ١٩٣ ومن طريقه الفسوي في \"المعرفة والتاريخ\" ٢/ ٦٩٩ ومن طريقهما البيهقي في \"شعب الإيمان\" ٤/ ١٨٥.\nوأخرجه أحمد في \"المسند\" ٦/ ٤٤٧ (٢٧٥٢٠)، والترمذي في التفسير باب تفسير سورة يونس (٣١٠٦)، والطبري في \"جامع البيان\" ١١/ ١٣٦، والحاكم في =","vol":"14","page":237},{"text":"[١٤٨٦] وأنا عبد الله بن حامد (١)، أنا عبد الصمد بن (٢) علي بن مكرم (٣)، أخبرنا السّري بن سهل (٤)، نا عبد الله (٥)، نا أبو جزيء (٦)، عن محمد بن المنكدر (٧)،\n_________\n= \"المستدرك\" ٤/ ٣٩١ جميعهم من طريق ابن عيينة، عن عمرو بن دينار، عن عبد العزيز بن رفيع، عن أبي صالح .. بالإسناد المتقدم.\nوسقط من إسناد الحاكم ذكر الرجل المبهم.\nوقد سأل ابن أبي حاتم أباه عن هذا الشيخ الذي من أهل مصر كما في \"العلل\" ٢/ ٨٨ فقال: لا يعرف.\nفالظاهر أن صواب هذا الإسناد بإثبات الواسطة بين عطاء بن يسار وأبي الدرداء، خاصّة وقد نصّ البخاري ﵀ على أن رواية عطاء بن يسار عن أبي الدرداء مرسلة كما في \"ميزان الاعتدال\" ٣/ ٧٧.\n(١) لم يُذكر بجرح أو تعديل.\n(٢) في الأصل: عن، وأشار في هامشها إلى أن في نسخة (بن)، وكذا هي في (ت).\n(٣) عبد الصمد بن علي بن محمد بن مكرم بن حسان، أبو الحسين الوكيل، المعروف بالطستي، قال الخطيب: وكان ثقة، سمعت البرقاني ذكره فأثنى عليه، وحثنا على كتب حديثه، توفي سنة (٣٤٦ هـ).\n\"تاريخ بغداد\" ١١/ ٤١.\n(٤) السري بن عاصم بن سهل، أبو عاصم الهمداني، مؤدب، المعتز بالله، وقد ينسب إلى جده، قال ابن حبان: كان ببغداد يسرق الحديث، ويرفع الموقوفات، لا يحل الاحتجاج به، وضعفه أيضًا الدارقطني وابن عدي.\nانظر: \"المجروحين\" لابن حبان ١/ ٣٥٥، \"الكامل\" لابن عدي ٣/ ٤٦٠، \"ميزان الاعتدال\" ٢/ ١١٧، \"الكشف الحثيث\" (ص ١٢٣).\n(٥) لم يتبين لي من هو.\n(٦) في (ت): أبو جرو، ولم أجده.\n(٧) التيمي، ثقة.","vol":"14","page":238},{"text":"عن عطاء بن يسار (١)، عن أبي الدرداء (٢) - ﵁ - أنه سُئل عن هذِه الآية: ﴿لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ قال: لقد سألت عن شيء ما سمعتُ أحدًا سأل عنه بعد أن سألتُ عنه رسول الله - ﷺ -، فقال رسول الله - ﷺ -: \"ما سألني عنها أحد قبلك منذ نزل الوحي عليّ، هي الرؤبا الصالحة يراها المؤمن أو تُرى له، وفي الآخرة الجنّة\" (٣).\n[١٤٨٧] وأخبرنا عبد الله بن حامد (٤)، أنا أحمد بن عبد الله (٥)، قال أنا أحمد بن نجدة (٦)، نا سعيد بن منصور (٧)، نا\n_________\n(١) ثقة.\n(٢) الصحابي، المشهور ..\n(٣) [١٤٨٦] الحكم على الإسناد:\nإسناده ضعيف، لضعف السري بن عاصم، وبه مجاهيل.\nالتخريج:\nأخرجه سعيد بن منصور في \"سننه\" ٥/ ٣١٨، وأحمد في \"المسند\" ٦/ ٤٤٧ (٢٧٥٢٦)، والترمذي في الرؤبا، باب قوله لهم البشري في الحياة الدنيا (٢٢٧٣)، وفي التفسير، باب تفسير سورة يونس (٣١٠٦)، وابن جرير في \"جامع البيان\" ١١/ ١٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٦٥ كلهم من طريق ابن عيينة، عن محمد بن المنكدر، عن عطاء بن يسار، عن رجل من أهل مصر، عن أبي الدرداء .. بنحوه. دون قوله في آخره: \"وفي الآخرة الجنة\" وإسناده ضعيف أيضًا لإبهام الراوي عن أبي الدرداء.\n(٤) لم يُذكر بجرح أو تعديل.\n(٥) أبو محمد المزني، الشيخ الجليل، القدوة، الحافظ.\n(٦) كان من الثقات.\n(٧) ثقة، مصنف.","vol":"14","page":239},{"text":"حماد بن زيد (١)، عن عثمان بن عبيد (٢) الراسبي، قال: حدثني أبو الطفيل عامر بن واثلة (٣) - ﵁ - قال: قال رسول الله - ﷺ -: \"لا نبوة بعدي إلا المبشرات\" فقيل: يا رسول الله؛ وما المبشرات؟ قال: \"الرؤيا الصالحة\" (٤).\n_________\n(١) أبو إسماعيل البصري، ثقة، ثبت.\n(٢) في الأصل: عبيد الله، وفي (ت): عبد الله، وكلاهما تحريف، والمثبت من مصادر الترجمة والتخريج.\nوهو عثمان بن عبيد الراسبي، روى عن أبي الطفيل، وروى عنه حماد بن زيد ومهدي بن ميمون، وثقه ابن معين وقال أبو حاتم: مستقيم الأمر.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٥٨، \"الثقات\" لابن حبان ٥/ ١٥٩، \"الإكمال\" للحسيني (ص ٢٨٩).\n(٣) صحابي، جليل.\n(٤) [١٤٨٧] الحكم على الإسناد:\nفيه شيخ المصنف لم يُذكر بجرح أو تعديل، وباقي رجاله ثقات.\nأخرجه سعيد بن منصور في \"السنن\" ٥/ ٣٢٢.\nالتخريج:\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٦٠ له ولأحمد وابن مردويه.\nوقد أخرجه أحمد في \"المسند\" ٥/ ٤٥٤ (٢٣٧٩٥)، والبخاري في \"التاريخ الكبير\" ٦/ ٢٤١ من طريق حماد بن زيد ... به.\nوقد ورد هذا الحديث من مسند حذيفة - ﵁ -: فأخرجه البزار في \"البحر الزخار\" ٧/ ٢٣٠، والطبراني في \"المعجم الكبير\" ٣/ ١٧٩ (٣٠٥٢) من طريق مهدي بن ميمون، عن عثمان بن عبيد، عن أبي الطفيل، عن حذيفة .. به مرفوعًا.\nوهذِه الرواية أصحّ من الأولى، انظر في إثبات ذلك ما حزره محقق \"سنن سعيد بن منصور\" ٥/ ٣٢٢ - ٣٢٤.","vol":"14","page":240},{"text":"[١٤٨٨] وأخبرنا عبد الله بن حامد (١)، أنا أبو حامد أحمد بن الحسن بن الشرقي (٢)، نا يحيى بن أبي طالب (٣)، أنا علي بن عاصم (٤)، عن خالد (٥) وهشام (٦)، عن محمد -يعني ابن سيرين (٧) - عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"إذا اقترب الزمان لم تكد رؤيا المؤمن (٨) أن تكذب، وأصدقهم رؤيا أصدقهم حديثًا، والرؤيا ثلاثة: فرؤيا بشرى من الله ﷿، ورؤيا من الشيء يحدث الرجل به نفسه، ورؤيا تحزين من الشيطان، والرؤيا جزء من ستة وأربعين جزءًا من النبوة، فإذا رأى أحدكم ما يكره فلا يقصه وليقم فليصلّ، وأحب القيد في النوم وأكره الغُلّ، القيد ثبات في الدين\" (٩).\n_________\n(١) لم يُذكر بجرح أو تعديل.\n(٢) ثقة، مأمون.\n(٣) ابن عبد الله بن الزبرقان، أبو بكر البغدادي، محله الصدق.\n(٤) ابن صهيب الواسطي، صدوق، يخطئ ويصرُّ، ورمي بالتشيع.\n(٥) خالد بن مهران الحذاء، ثقة يرسل.\n(٦) هشام بن حسان الأزدي القردوسي أبو عبد الله البصري، ثقة، من أثبت الناس في ابن سيرين.\n(٧) ثقة، ثبت، كبير القدر.\n(٨) في هامش الأصل: في نسخة: المسلم.\n(٩) [١٤٨٨] الحكم على الإسناد:\nفيه شيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وفيه أيضًا علي بن عاصم يخطئ.\nالتخريج:\nوقد أخرجه الخطيب في \"الفصل للوصل المدرج في النقل\" ١/ ١٦٧، والبيهقي في \"شعب الإيمان\" ٤/ ١٨٨ من طريق يحيى بن أبي طالب، عن علي بن عاصم .. =","vol":"14","page":241},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= بنحوه.\nوأخرجه أحمد في \"المسند\" ٢/ ٥٠٧ (١٠٥٩٥) من طريق هشام.\nوأخرجه البخاري في التعبير، باب القيد في المنام (٧٠١٧)، وابن ماجه في تعبير الرؤيا، باب الرؤيا ثلاث (٣٩٠٦) من طريق عوف.\nوأخرجه مسلم في \"الرؤيا\" (٢٢٦٣)، وأبو داود في الأدب، باب ما جاء في \"الرؤيا\" (٥٠١٩)، والترمذي في الرؤيا، باب أن رؤيا المؤمن جزء من ستة وأربعين جزءًا من النبوة (٢٢٧٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٤٠٤ من طريق عبد الوهاب الثقفي، عن أيوب.\nوأخرجه مسلم في الرؤيا (٢٢٦٣)، والترمذي في \"الرؤيا\" باب في تأويل الرؤيا ما يستحب منها وما يكره (٢٢٨٠)، والنسائي في \"السنن الكبرى\" في التعبير، باب إذا رأى ما يكره (٧٦٥٤) من طريق قتادة.\nخمستهم عن محمد بن سيرين، عن أبي هريرة .. بنحوه مرفوعًا، وبعضهم يزيد على بعض.\nوفي الحديث إدراج أبان عنه بعض الرواة وسكت عنه آخرون، كما قال البخاري عقب روايته لحديث عوف: وروى قتادة ويونس وهشام وأبو هلال عن ابن سيرين عن أبي هريرة عن النبي - ﷺ -، وأدرجه بعضهم كله في الحديث، وحديث عوف أبين.\nقال ابن حجر في \"فتح الباري\" ١٢/ ٤٠٧: قوله (وحديث عوف أبين) أي: حيث فصل المرفوع من الموقوف.\nوقال الخطيب في \"الفصل للوصل المدرج في النقل\" ١/ ١٦٧ مبينًا هذا الإدراج: والمتن كله مرفوع إلا ذكر القيد والغلّ فإنه قول أبي هريرة أدرج في الخبر، وبيَّنه معمر عن أيوب.\nوذكر نحوًا من هذا البيهقي في \"شعب الإيمان\" ٤/ ١٨٨.\nورواية معمر المشار إليها في \"جامعه\" ١١/ ٢١١ ومن طريقه أحمد في \"المسند\" ٢/ ٢٦٩ (٧٦٤٢)، ومسلم (٢٢٦٣) في الرؤيا وفيها ميّز قول أبي هريرة. =","vol":"14","page":242},{"text":"قال عبادة بن الصامت - ﵁ -: قلت يا رسول الله، الرجل يحبّه القوم لِعَمَلهِ ولا يعمل مثل عمله، قال: \"تلك عاجل بشرى المؤمن\" (١).\n_________\n= وانظر أيضًا \"مختصر سنن أبي داود\" للمنذري ٧/ ٢٩٧، \"تغليق التعليق\" لابن حجر ٥/ ٢٧٢ - ٢٧٤.\nوقد جاء التصريح برفع هذا القدر المختلف فيه عند ابن ماجه في تعبير الرؤيا، باب تعبير الرؤيا (٣٩٢٦) من طريق أبي بكر الهذلي عن ابن سيرين عن أبي هريرة قال قال رسول الله - ﷺ -: \"أكره الغل وأحب القيد، القيد ثبات في الدين\".\nوإسناده ضعيف جدًّا، أبو بكر الهذلي هو سُلمي بن عبد الله، قال عباس الدوري عن يحيى بن معين: ليس بشيء، وقال في موضع آخر: ليس بثقة، وقال أبو بكر بن أبي خيثمة عن يحيى بن معين: ليس بشيء، وقال أيضًا عن يحيى: كان غندر يقول: كان أبو بكر الهذلي إمامنا وكان يكذب، وقال أبو زرعة: ضعيف، وقال أبو حاتم: لين الحديث يكتب حديثه ولا يحتج به، وقال النسائي: متروك الحديث، وقال ابن حبان في \"صحيحه\": يروي عن الأثبات الأشياء الموضوعات، قال ابن حجر: إخباري متروك الحديث.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣١٣، \"المجروحين\" لابن حبان ١/ ٣٥٩، \"تهذيب الكمال\" للمزي ٣٣/ ١٥٩، \"تقريب التهذيب\" لابن حجر (٨٠٥٩).\n(١) لم أجده من حديث عبادة بن الصامت، لكن أخرج الطيالسي في \"المسند\" (ص ٦١)، وابن المبارك في \"مسنده\" (ص ٨)، وأحمد في \"المسند\" ٥/ ١٥٦، ١٥٧، ١٦٨ (٢١٣٨٠، ٢١٤٠٠، ٢١٤٧٧)، ومسلم في البر والصلة، باب إذا أثنى على الصالح فهي بشرى (٢٦٤٢)، وابن ماجه في \"الزهد\" باب الثناء الحسن (٤٢٢٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٨٨، وأبو القاسم البغوي في \"الجعديات\" ١/ ٣٣٩، والبيهقي في \"شعب الإيمان\" ٥/ ٣٧٣ - ٣٧٤، من طريق أبي عمران الجوني، عن عبد الله بن الصامت، ابن أخي أبي ذر، عن أبي ذر - ﵁ - قال: قيل يا رسول الله - ﷺ -، أرأيت الرجل يعمل العمل من الخير ويحمده الناس عليه؟ قال: \"تلك عاجل بشرى المؤمن\". وهذا لفظ مسلم.","vol":"14","page":243},{"text":"وقال الزهري وقتادة: هي البشارة التي يُبشَّرُ بها المؤمن في الدنيا عند الموت (١).\nوقال الضحاك: هي أن المؤمن يعلم أين هو قبل أن يموت (٢).\nوقال الحسن: هي ما بشّرهم الله تعالى به في كتابه من جنته وكريم ثوابه؛ كقوله: ﴿وَبَشِّرِ الَّذِينَ آمَنُوا﴾ (٣) ﴿وَبَشِّرِ الْمُؤْمِنِينَ﴾ (٤) ﴿وَأَبْشِرُوا بِالْجَنَّةِ﴾ (٥) (٦).\n_________\n(١) أسنده عنهما الطبري في \"جامع البيان\" ١١/ ١٣٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٦٦ من طريق محمد بن ثور، عن معمر، عنهما ... به.\nوذكره أبو الليث السمرقندي في \"بحر العلوم\" ٢/ ١٠٤ واستدل بقوله تعالى: ﴿تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا﴾، والبغوي في \"معالم التنزيل\" ٤/ ١٤١، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٥٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ١١/ ١٣٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٦٥ من طريق يعلي، عن أبي بسطام، عن الضحاك ... به.\nوالظاهر أن العلم هنا يكون عند الموت، فيرجع هذا القول إلى سابقه، ولذا عدّهما الطبري ١١/ ١٣٨، والماوردي في- \"النكت والعيون\" للماوردي ٢/ ٤٤١، وابن الجوزي في \"زاد المسير\" ٤/ ٤٤ قولًا واحدًا.\n(٣) البقرة: ٢٥.\n(٤) البقرة: ٢٢٣.\n(٥) فصلت: ٣٠.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٤١، وابن الجوزي في \"زاد المسير\" ٤/ ٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٥٨ - ٣٥٩.\nواختاره الفراء في \"معاني القرآن\" ١/ ٤٧١، والزجاج في \"معاني القرآن\" ٣/ ٢٦ - ٢٧ واستدلاله بقوله تعالى: ﴿لَا تَبْدِيلَ لِكَلِمَاتِ﴾ قال ابن عباس: لا خلف لمواعيده، وذلك أن مواعيده بكلماته، فإذا لم تبدّل الكلمات لم تبدل المواعيد.","vol":"14","page":244},{"text":"وقال عطاء: لهم البشرى في الحياة الدنيا؛ عند الموت تأتيهم الملائكة بالرحمة والبشارة من الله تعالى، وتأتي أعداء الله بالغلظةِ والفظاظةِ، وفي الآخرة عند خروج نفس المؤمن يُعرج بها إلى الله تعالى كما تُزَف العروس، تُبشّر برضوان من الله؛ قال الله تعالى: ﴿الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ﴾ (١) الآية (٢).\nوقال ابن كيسان: هي ما بشّرهم الله به (٣) في الدنيا بالكتاب والرسول أنهم أولياء الله، ويبشرهم في قبورهم وفي كتبهم التي فيها أعمالهم بالجنّةَ.\n[١٤٨٩] وسمعت أبا بكر محمد بن عبد الله الجوزقي (٤) يقول: رأيت أبا أحمد (٥) الحافظ في المنام راكبًا برِذَونًا وعليه طيلسان وعمامة، فسلمت عليه وسلّم عليّ، فقلت له: أيها الحافظ؛ نحن لا نزال نذكرك، ونذكر محاسنك (٦)، فعطف عليّ وقال: ونحن لا نزال نذكرك ونذكر محاسنك (٧) قال الله تعالى: ﴿لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا\n_________\n(١) النحل: ٣٢.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٤١ مختصرًا، وجعله من رواية عطاء عن ابن عباس.\n(٣) من (ت).\n(٤) ثقة.\n(٥) في الأصل: رأيت أحمد، والمثبت من باقي النسخ، وعند القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٥٩: أبا عبد الله.\n(٦) في هامش الأصل: مجلسك.\n(٧) في (ت): مجلسك.","vol":"14","page":245},{"text":"وَفِي الْآخِرَةِ﴾ الثناء الحسن، الثناء الحسن، وأشار بيده (١).\n﴿لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ﴾ لا تغيير لقوله، ولا خلف لوعده (٢).\nوروى ابن عُليّة (٣)، عن أيوب (٤)، عن نافع (٥) قال: أطال الحجاج الخطبة، فوضع ابن عمر ﵄ رأسه في حجري، فقال الحجاج: إن ابن الزبير بدّل كتاب الله، فقعد ابن عمر - ﵁ - فقال: لا تستطيع ذلك أنت ولا ابن الزبير ﴿لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ﴾ فقال الحجاج: لقد أُوتيت علمًا! وسكت (٦). ﴿ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ﴾.\n_________\n(١) [١٤٨٩] الحكم على الإسناد:\nشيخ المصنف ثقة، كما تقدم.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٥٩ نقلًا عن المؤلف.\nولم أقف عليه في كتب التراجم.\n(٢) \"جامع البيان\" للطبري ١١/ ١٣٨، \"النكت والعيون\" للماوردي ٢/ ٤٤٢، \"معالم التنزيل\" للبغوي ٤/ ١٤١، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٥٩.\n(٣) ثقة حافظ.\n(٤) ثقة ثبت حجة، من كبار الفقهاء العباد.\n(٥) ثقة ثبت فقيه مشهور.\n(٦) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٦٢ لابن جرير والحاكم والبيهقي في \"الأسماء والصفات\".\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٣٨ من طريق يعقوب بن إبراهيم، والحاكم في \"المستدرك\" ٢/ ٣٣٩ من طريق أبي النعمان، كلاهما عن ابن علية ... به. قال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي. وعندهما: لقد أوتيت علمًا إن نفعك! . =","vol":"14","page":246},{"text":"<span data-type=\"title\" id=toc-1802>٦٥ </span>- قوله تعالى ﴿وَلَا يَحْزُنْكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا هُوَ السَّمِيعُ الْعَلِيمُ﴾\nيعني قول المشركين (١)، وتم الكلام ها هنا، ثم قال مبتدئًا (٢): ﴿إِنَّ الْعِزَّةَ﴾ القدرة ﴿لِلَّهِ جَمِيعًا﴾ وهو المنتقم منهم.\nقال سعيد بن المسيب: ﴿إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا﴾؛ يعني إن الله يعز من يشاء؛ كما قال في آية أخرى ﴿وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ﴾ (٣) وعزة الرسول والمؤمنين بالله تعالى، فهي كلها لله، قال الله تعالى: ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ (١٨٠)﴾ (٤) (٥). ﴿وَهُوَ السَّمِيعُ الْعَلِيمُ﴾.\n* * *\n_________\n= وزاد الطبري في آخره: قال أيوب: فلما أقبل عليه في خاصّة نفسه سكت.\n(١) وعن ابن عباس كما في \"زاد المسير\" ٤/ ٤٥: تكذيبهم، وذكر هذا المعني أبو الليث السمرقندي ٢/ ١٠٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٥٩.\nوحكى ابن الجوزي في \"زاد المسير\" ٤/ ٤٥ عن غيره: تظاهرهم عليك بالعداوة، وإنكارهم، وأذاهم.\n(٢) انظر: \"معاني القرآن\" للفراء ١/ ٤٧١، \"جامع البيان\" للطبري ١١/ ١٣٩، \"معاني النيسابوري\" ١/ ٣٢١.\n(٣) المنافقون: ٨.\n(٤) الصافات: ١٨٠.\n(٥) البغوي في \"معالم التنزيل\" ٤/ ١٤٢.","vol":"14","page":247},{"text":"<span data-type=\"title\" id=toc-1803>٦٦ </span>- ﴿أَلَا إِنَّ لِلَّهِ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَمَا يَتَّبِعُ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ شُرَكَاءَ﴾\nهو (ما) الاستفهام، يقول: وأيّ شيء يتبع الذين يدعون من دون الله شركاء؛ يعني أنهم ليسوا على شيء (١).\nوقرأ السلمي (تدعون) بالتاء (٢)، أي: ما تصنع شركاؤكم (٣) في الآخرة ﴿إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ﴾ يعني ظنّهم أنها تشفع لهم يوم القيامة، وتقربهم إلى الله زلفي (٤) ﴿وَإِنْ هُمْ إِلَّا يَخْرُصُونَ﴾.\n_________\n(١) ذكر هذا المعنى الطبري في \"جامع البيان\" ١١/ ١٣٩، والزمخشري في \"الكشاف\" ٢/ ١٩٦.\nومال ابن الجوزي في \"زاد المسير\" ٤/ ٤٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٦٠، وأبو حيان في \"البحر المحيط\" ٥/ ١٧٤ إلى أن (ما) هنا نافية، والتقدير -كما قال القرطبي- أي: لا يتبعون شركاء على الحقيقة، بل يظنون أنها تشفع أو تنفع.\nوجوّز الزمخشري في \"الكشاف\" وجهًا ثالثًا: وهو أن تكون (ما) موصولة معطوفة على (ش)، كأنه قيل: ولله ما يتبعه الذين يدعون من دون الله شركاء؛ أي: وله شر كاؤهم. أ. هـ.\n(٢) \"المحرر الوجيز\" لابن عطية ٣/ ١٣٠ وقال: وهي قراءة غير متجهة، وعزاها الزمخشري في \"الكشاف\" ٢/ ١٩٦ لعلي بن أبي طالب - ﵁ -، وقال: ووجهه أن يحمل ﴿وَمَا يَتَّبِعُ﴾ على الاستفهام. قال أبو حيان في \"البحر المحيط\" ٥/ ١٧٤: ومن قرأ (تدعون) بالتاء، كان قوله (إن يتبعون) التفاتًا؛ إذ هو خروج من خطاب إلى غيبة.\n(٣) في (ت) شركاؤهم.\n(٤) في الأصل: زلفًا، والمثبت من (ت).","vol":"14","page":248},{"text":"<span data-type=\"title\" id=toc-1804>٦٧ </span>- قوله تعالى: ﴿هُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ﴾\nلتهتدوا وتقرّوا (١) وتستريحوا (٢) فيه ﴿وَالنَّهَارَ مُبْصِرًا﴾ مضيئًا (٣) (يُبْصَرُ فيه) (٤)، كقولهم: ليلٌ نائم، وسرٌّ كاتم، وماءٌ دافق، وعيشةٌ راضية (٥)، قال جرير (٦):\nلقد لُمتنا يا أمَّ غيلان في السُّرى ... ونمتِ وما لَيلُ المطِيّ بنَائم\n_________\n(١) في هامش الأصل: في نسخة: تفرغوا ووضع عليها علامة تصحيح.\n(٢) في (ت): وتسرحوا.\n(٣) من (ت).\n(٤) في (ت): تبصرون فيه.\n(٥) قال أبو عبيدة في \"المجاز\" ١/ ٢٧٩ مبينًا مجاز هذا التعبير: أن العرب وضعوا أشياء من كلامهم في موضع الفاعل، والمعنى أنَّه مفعول؛ لأنه ظرف فعل فيه غيره، لأن النهار لا يُبصِر، ولكنه يُبصِر فيه الَّذي ينظر، وفي القرآن: ﴿فِي عِيشَةٍ رَاضِيَةٍ﴾ وإنما يرضى بها الَّذي يعيش فيها. ونحو هذا المعنى في \"جامع البيان\" للطبري ١١/ ١٣٩ - ١٤٠.\n(٦) في \"ديوانه\" (ص ٤٥٤)، \"الكتاب\" لسيبويه ١/ ١٦٠، \"خزانة الأدب\" للبغدادي ١/ ٤٦٥، ٨/ ٢٠٢، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٧٩، \"جامع البيان\" للطبري ١١/ ١٤٠، وبلا نسبة في \"المحتسب\" لابن جني ٢/ ١٨٤، \"المقتضب\" للمبرد ٣/ ١٠٥، ٤/ ٣٣١، \"الأمالي\" لابن الشجري ١/ ٥٣، \"المحرر الوجيز\" لابن عطية ٣/ ١٣٠، \"البحر المحيط\" لأبي حيان ٦/ ٨٤، \"الدر المصون\" للسمين الحلبي ٦/ ٢٣٧.\nوالشاهد منه ما قاله الطبري: فأضاف (النوم) إلى (الليل) ووصفه به، ومعناه: نفسه أنَّه لم يكن نائمًا فيه هو ولا بعيره.","vol":"14","page":249},{"text":"وقال قطرب: تقول العرب: أظلم الليل وأضاء النهار وأبصر. أي: صار ذا ظلمة وضياء وبصر (١). ﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَسْمَعُونَ﴾ المواعظ فيعتبرون.\n\n<span data-type=\"title\" id=toc-1805>٦٨ </span>- ﴿قَالُوا﴾\nيعني: المشركين ﴿اتَّخَذَ اللَّهُ وَلَدًا﴾ هو قولهم: الملائكة بنات الله ﴿سُبْحَانَهُ هُوَ الْغَنِيُّ﴾ عن خلقه ﴿لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾ عبيدًا لله (٢) ومِلْكًا ﴿إِنْ عِنْدَكُمْ﴾ ما عندكم (٣) ﴿مِنْ سُلْطَانٍ﴾ من حجّة وبرهان و\"من\" صِلَة (٤)، وإنما سميت الحجة سلطانًا؛ لقوتها واعتلاء يد المتمسك بها (٥) ﴿بِهَذَا أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ﴾.\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٢، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٦٠.\n(٢) من (ت).\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٧٩، \"جامع البيان\" للطبري ١١/ ١٤٠، \"معاني القرآن\" للنحاس ٣/ ٣٠٥، \"الكشاف\" للزمخشري ٢/ ١٩٦ وفيها: أنّ (إنْ) هنا نافية بمعنى (ما) وليست شرطية.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٧٩، \"غريب السجستاني\" (ص ٢٧٦).\nقال ابن عطية في \"المحرر الوجيز\" ٣/ ١٣١: والسلطان: الحجّة، وكذلك معناه حيث تكون من القرآن.\n(٥) انظر: \"مفردات ألفاظ القرآن\" للرا غب الأصفهاني (ص ٤٢٠)، \"إعراب القرآن\" للهمداني ٢/ ٥٧٧، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٢١١.","vol":"14","page":250},{"text":"<span data-type=\"title\" id=toc-1806>٦٩ </span>- قوله تعالى: ﴿قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ﴾\nقال الكلبي: لا يأمنون (١).\nوقيل: لا ينجون (٢)، وقيل: لا يفوزون (٣)، وقيل: لا يبقون في الدنيا (٤). ولكن\n\n<span data-type=\"title\" id=toc-1807>٧٠ </span>- ﴿مَتَاعٌ﴾\nقليل يتمتعون به، وبلاغ ينتفعون به إلى وقت انقضاء آجالهم، و(متاع) رفع بإضمار؛ أي لهم متاع، قاله الأخفش (٥)، وقال الكسائي: هو متاع (٦) ﴿فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1808>٧١ </span>- قوله تعالى: ﴿وَاتْلُ عَلَيْهِمْ﴾\nواقرأ يا محمد على أهل مكّة ﴿نَبَأَ نُوحٍ﴾ خبر نوح النبي -ﷺ- ﴿إِذْ\n_________\n(١) انظر: \"بحر العلوم\" للسمرقندي ٢/ ١٠٥، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٦١.\n(٢) المصادر السابقة.\n(٣) حكاه بغير نسبة ابن الجوزي في \"زاد المسير\" ٤/ ٤٧، والبغوي في \"معالم التنزيل\" ٤/ ١٤٢.\n(٤) قاله ابن جرير في \"جامع البيان\" ١١/ ١٤١.\n(٥) لم أجده في \"معانيه\"، وذكره ابن عطية في \"المحرر الوجيز\" ٣/ ١٣١، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٦١، والرفع هنا يكون على الابتداء.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٦١. =","vol":"14","page":251},{"text":"قَالَ لِقَوْمِهِ﴾ ولد قابيل (١) ﴿يَاقَوْمِ إِنْ كَانَ كَبُر﴾ عظُمَ وثقل وشقّ (٢) ﴿عَلَيْكُمْ مَقَامِي﴾ طول مكثي بين أظهركم (٣) ﴿وَتَذْكِيرِي﴾ ووعظي إياكم (٤) ﴿بِآيَاتِ اللَّهِ﴾ بحججه (٥) وبيناته، فعزمتم على قتلي أو طردي (٦) ﴿فَعَلَى اللَّهِ تَوَكَّلْتُ﴾ وبالله وثقت (٧) ﴿فَأَجْمِعُوا﴾ قراءة العامة بقطع الألف وكسر الميم، أي فأعدّوا وأبرموا وأحكموا ﴿أَمْرَكُمْ﴾ واعزموا عليه. قال المؤرِّج؛ (أجمعتُ الأمر) أفصح من (أجمعت عليه) (٨)، وأنشد (٩):\n_________\n= والرفع على هذا التقدير على خبر ابتداء، وقدّره الفراء في \"معاني القرآن\" ١/ ٤٧٢ إما هو وإما ذاك. وكذا عند الطبري في \"جامع البيان\" ١١/ ١٤١، والزجاج في \"معاني القرآن\" ٣/ ٢٧، وابن عطية في \"المحرر الوجيز\" ٣/ ١٣١.\n(١) انظر: \"معالم التنزيل\" للبغوي ٤/ ١٤٣.\n(٢) انظر: \"بحر العلوم\" للسمرقندي ٢/ ١٠٥، \"جامع البيان\" للطبري ١١/ ١٤١، \"زاد المسير\" لابن الجوزي ٤/ ٤٧.\n(٣) المصادر السابقة.\n(٤) المصادر السابقة.\n(٥) في (ت): بحجج الله.\n(٦) \"جامع البيان\" للطبري ١١/ ١٤١، \"زاد المسير\" لابن الجوزي ٤/ ٤٧، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٦٢.\n(٧) المصادر السابقة.\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٦٢، وأبو حيان في \"البحر المحيط\" ٥/ ١٧٧.\n(٩) البيت أنشده أبو زيد في \"نوادره\" (٣٩٩) بغير نسبة، وهو في \"معاني القرآن\" للفراء ١/ ٤٧٣، \"إعراب القراءات\" لابن خالويه ١/ ٢٧١، \"حجة القراءات\" لابن =","vol":"14","page":252},{"text":"يا ليتَ شِعري والمنى لا تَنفَعُ ... هَل أغدُوَنْ يَومًا وأَمري مُجمعُ؟\nوقرأ الأعرج والجحدري موصولة مفتوحة الميم من الجمع (١)، اعتبارًا بقوله تعالى: ﴿فَجَمَعَ كَيْدَهُ﴾ ﴿فَأَجْمِعُوا﴾ (٢).\nوقال أبو معاذ: ويجوز أن يكون معنى ﴿فَأَجْمِعُوا﴾ و(اجمَعوا) واحدًا؛ يقال: جمعتُ وأجمعتُ بمعنى واحد (٣). قال أبو ذؤيب (٤):\n_________\n= خالويه (ص ١٨٣)، \"الخصائص\" لابن جني ٢/ ١٣٦، \"جامع البيان\" للطبري ١١/ ١٤١، \"الحجة\" للفارسي ٣/ ٣٢٠، ٤/ ٢٨٧، \"شرح شواهد المغني\" ٦/ ١٩٦، وغيرها.\n(١) \"البحر المحيط\" لأبي حيان ٥/ ١٧٨.\nوهي رواية الأصمعي عن نافع، وقرأ بها من العشرة روشى عن يعقوب، كما في \"السبعة\" لابن مجاهد (ص ٣٢٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٥.\n(٢) طه: ٦٠.\n(٣) انظر \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٥ وفيه: وقيل: جمع وأجمع بمعنى، ويقال: الإجماع للأحداث والجمع في الأعيان، وقد يستعمل كلٌ مكانَ الآخر.\nوقال الراغب في \"المفردات\" (ص ٢٠١): وأجمعت كذا أكثر ما يقال فيما يكون جمعًا يتوصل إليه بالفكرة.\n(٤) البيت له في \"شرح أشعار الهذليين\" (ص ١٧)، \"جمهرة اللغة\" لابن دريد (ص ٣٦٨)، (٤٨٤)، \"معجم مقاييس اللغة\" لابن فارس ١/ ٤٨٠، \"المخصص\" لابن سيده ١٦/ ٤٥، \"مجمل اللغة\" لابن فارس ١/ ٤٥٩، \"تهذيب اللغة\" للأزهري ١/ ٣٩٧، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (بيع) و(جمع) و(نبع).","vol":"14","page":253},{"text":"وكأنّها بالجزع جزعُ تَتابُع ... وأُولات ذي العَرجَاء نَهبٌ مُجمَع\nأي: مجموع.\n﴿وَشُرَكَاءَكُمْ﴾ فيه إضمار؛ أي: وادعوا شركاءكم (١) \" أي: آلهتكم واستعينوا بها، وكذلك هو في مصحف أبي - ﵁ -: (وادعوا شركاءكم). وقرأ الحسن وابن أبي إسحاق وعيسى وسلام ويعقوب (شركاؤكم) رفعًا (٢) على معنى: فأجمعوا أمركم أنتم وشركاؤكم. أي: وليُجْمع معكم شركاؤكم (٣)، واختار أبو عبيد وأبو حاتم النصب؛ لموافقة الكتاب، وذلك أنَّه ليس فيه واو (٤) ﴿ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً﴾ أي خفيًّا مظلمًا ملتبسًا مبهمًا، من قولهم: (غُمّ الهلال على الناس) إذا أشكل عليهم فلم يتبينوه (٥)، قال طرفة (٦):\n_________\n(١) \"معاني القرآن\" للفراء ١/ ٤٧٣، \"جامع البيان\" للطبري ١١/ ١٤٢.\n(٢) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٦، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٢)، \"البحر المحيط\" لأبي حيان ٥/ ١٧٨.\n(٣) قال ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٢٨٦: ويحتمل أن يكون مبتدءًا محذوف الخبر للدلالة عليه، أي: وشركاؤكم فليجمعوا أمرهم.\n(٤) وكذا اختاره الفراء والطبري في الموضعين السابقين.\nالحق أنهما قراءتان صحيحتان متواترتان، لا ينبغي الترجيح بينهما، ومن قرأ بأيهما فهو مصيب.\n(٥) \"جامع البيان\" للطبري ١١/ ١٤٢، \"معالم التنزيل\" للبغوي ٤/ ١٤٣، \"المحرر الوجيز\" لابن عطية ٣/ ١٣٢.\n(٦) البيت له في \"ديوانه\" (ص ٤٠)، \"تهذيب اللغة\" للأزهري ١٦/ ١١٥، \"الجامع =","vol":"14","page":254},{"text":"لَعَمْرُك ما أمري عليَّ بغُمّةٍ ... نَهَاري، ولا لَيلِي عَليَّ بسَرْمَدِ\nوقيل: هو من الغم؛ لأن الصدر يضيق به فلا يتبين صاحبه لأمره مصدرًا ينفرج عنه ما بقلبه (١)، قالت الخنساء (٢):\nوذي كُربةٍ أَرْخَى ابن عَمرو خِنَاقهُ ... وغُمّته، عَن وَجههِ فَتَجلَّتِ\n﴿ثُمَّ اقْضُوا إِلَيَّ﴾؛ أي: أمضوا إليّ ما في أنفسكم وافرغوا منه (٣)، يقال: (قضى فلان) إذا مات ومضى، و(قضى دينه) إذا أدّاه وفرغ منه (٤)، وقال الضحاك: يعني أنهضوا إليَّ.\nوحكى الفراء عن بعض القُراء: (ثم افضوا إلى) بالفاء (٥)، أي:\n_________\n= لأحكام القرآن\" للقرطبي ٨/ ٣٦٣، \"البحر المحيط\" لأبي حيان ٥/ ١٧٨، \"الدر المصون\" للسمين الحلبي ٦/ ٢٤٣، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (غمم).\n(١) \"جامع البيان\" للطبري ١١/ ١٤٣ بنصّه، وذكر المعنيين أبو عبيدة في \"مجاز القرآن\" ١/ ٢٧٩، الزجاج في \"معاني القرآن\" ٣/ ٢٨، والماوردي في \"النكت والعيون\" ٢/ ٤٤٣، والسجستاني في \"غريبه\" (ص ٣٤٧).\n(٢) \"ديوانها\" (ص ٢٠)، من رثائها في أخيها صحر، \"جامع البيان\" للطبري ١١/ ١٤٣، وروايته في \"الديوان\": ومختنق راخى ابن عمرو خناقه.\n(٣) \"جامع البيان\" للطبري ١١/ ١٤٣ بنصّه.\n(٤) حكاهما الطبري في \"جامع البيان\" ١١/ ١٤٣ عن أهل العربية قولين منفصلين، وجمع بينهما المصنف هنا.\nوانظر \"بحر العلوم\" للسمرقندي ٢/ ١٠٦، \"معالم التنزيل\" للبغوي ٤/ ١٤٣.\n(٥) \"معاني القرآن\" للفراء ١/ ٤٧٤ بدون نسبة. =","vol":"14","page":255},{"text":"توجهوا حتَّى تصلوا إليّ؛ كما يقال: (أفضت الخلافة إلى فلان) و(أفضى إليّ الوجع) (١) ﴿لَا تُنْظِرُونِ﴾ ولا تؤخرون، وهذا إخبار من الله تعالى عن نبيه نوح ﵇ أنَّه كان بنصر الله واثقًا، ومن كيد قومه وبوائقهم غير خائف، عِلمًا منه أنهم وآلهتم لا تنفع ولا تضر شيئًا إلا أن يشاء الله (٢)، وتعزيةً لمحمدٍ - ﷺ - وتقويةً لقلبه.\n\n<span data-type=\"title\" id=toc-1809>٧٢ </span>- ﴿فَإِنْ تَوَلَّيْتُمْ﴾\nأعرضتم عن قولي وأبيتم أن تقبلوا نُصحي ﴿فَمَا سَأَلْتُكُمْ﴾ على الدعوة وتبليغ الرسالة ﴿مِنْ أَجْرٍ﴾ جُعْلٍ وعِوَضٍ ﴿إِنْ أَجْرِيَ﴾ ما أجري وجزائي وثوابي ﴿إِلَّا عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1810>٧٣ </span>- قوله تعالى: ﴿فَكَذَّبُوهُ﴾\nيعني: نوحًا ﴿فَنَجَّيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ وَجَعَلْنَاهُمْ خَلَائِفَ﴾ سكانًا بالأرض، خَلفًا عن الهالكين (٣) ﴿وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَانْظُرْ كَيْفَ\n_________\n= وهي قراءة شاذة، قرأ بها السّري بن ينعم، كما في \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٢)، \"المحتسب\" لابن جني ١/ ٦٥٠.\n(١) انظر: \"معاني القرآن\" للفراء ١/ ٤٧٤، \"جامع البيان\" للطبري ١١/ ٤٣١، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٦٤.\n(٢) \"جامع البيان\" للطبري ١١/ ١٤٣، بتصرف يسير.\n(٣) \"النكت والعيون\" للماوردي ٢/ ٤٤٣، \"معالم التنزيل\" للبغوي ٤/ ١٤٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٦٤.\nوالخلائف: جمع خليفة، والخلافة: النيابة عن الغير، إما لغيبة المنوب عنه، وإما لموته، وإما لعجزه، وإما لتشريف المُسْتَخلَف. انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٢٩٤).","vol":"14","page":256},{"text":"كَانَ عَاقِبَةُ الْمُنْذَرِينَ﴾ يعني: آخر أمر الذين أنذرَتْهم الرسل فلم يؤمنوا (١).\n\n<span data-type=\"title\" id=toc-1811>٧٤ </span>- قوله تعالى: ﴿ثُمَّ بَعَثْنَا مِنْ بَعْدِهِ﴾\nأي من بعد نوح ﵇ (٢) ﴿رُسُلًا إِلَى قَوْمِهِمْ فَجَاءُوهُمْ بِالْبَيِّنَاتِ﴾ بالآيات والأمر والنهي ﴿فَمَا كَانُوا لِيُؤْمِنُوا﴾ فلم يكونوا ليُصدّقوا ﴿بِمَا كَذَّبُوا﴾ بما كذبت ﴿بِهِ﴾ أوائلهم ﴿مِنْ قَبْلُ كَذَلِكَ نَطْبَعُ﴾ نختم ﴿عَلَى قُلُوبِ الْمُعْتَدِينَ﴾ المجاوزين الحلال إلى الحرام (٣).\n\n<span data-type=\"title\" id=toc-1812>٧٥ </span>- قوله تعالى: ﴿ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَى وَهَارُونَ إِلَى فِرْعَوْنَ وَمَلَئِهِ﴾\nيعنى أشراف قومه (٤) ﴿بِآيَاتِنَا فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُجْرِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1813>٧٦ </span>- ﴿فَلَمَّا جَاءَهُمُ﴾\nيعني فرعون وقومه ﴿الْحَقُّ مِنْ عِنْدِنَا قَالُوا إِنَّ هَذَا لَسِحْرٌ مُبِينٌ﴾.\n\n<span data-type=\"title\" id=toc-1814>٧٧ </span>- ﴿قَالَ مُوسَى﴾\nلهم ﴿أَتَقُولُونَ لِلْحَقِّ لَمَّا جَاءَكُمْ أَسِحْرٌ هَذَا﴾ تقدير الكلام: أتقولون للحق لما جاءكم سِحرٌ، أسِحْرٌ هذا؟ ! فحذف السحر الأول اكتفاءً بدلالة الكلام عليه (٥)، كقوله: ﴿فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا\n_________\n(١) \"معالم التنزيل\" للبغوي ٤/ ١٤٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٦٤.\n(٢) \"البسيط\" للواحدي (ل ١٦/ أ).\n(٣) في (ت): والحرام.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٨٠.\n(٥) ذكر هذا المعنى بشواهده الطبري في \"جامع البيان\" ١١/ ١٤٦، وذكره أيضًا السمرقندي في \"بحر العلوم\" ٢/ ١٠٦، وابن الجوزي في \"زاد المسير\" ٤/ ٥٠، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٦٦. =","vol":"14","page":257},{"text":"وُجُوهَكُمْ﴾ (١) المعنى: بعثناهم ليسوؤوا وجوهكم، وقال ذو الرُّمة (يصف حمار الوحش) (٢):\nفلمَّا لَبسْنَ الليلَ أو حِينَ نَصَّبت ... له من خِذا آذانها وهو جَانحُ\nيريد: أو حين أقبل.\n﴿وَلَا يُفْلِحُ السَّاحِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1815>٧٨ </span>- ﴿قَالُوا﴾\nيعني: فرعون وقومه لموسى ﵇ ﴿أَجِئْتَنَا لِتَلْفِتَنَا﴾ لتلوينا (٣) ﴿عَمَّا وَجَدْنَا عَلَيْهِ آبَاءَنَا﴾ من الدين ﴿وَتَكُونَ لَكُمَا الْكِبْرِيَاءُ﴾ الملك والسلطان (٤)\n_________\n= وحكى الطبري عن أهل العربية في سبب دخول ألف الاستفهام في قوله ﴿أَسِحْرٌ هَذَا﴾ قولين آخرين، ذكرهما الفراء في \"معاني القرآن\" ١/ ٤٧٤.\n(١) الإسراء: ٧.\n(٢) زيادة من (ت).\nوالبيت في \"ديوانه\" ٢/ ٨٩٧، \"أدب الكاتب\" لابن قتيبة (ص ٢١٤)، \"الخصائص\" لابن جني ٢/ ٣٦٥، \"جامع البيان\" للطبري ١١/ ١٤٦، \"المحرر الوجيز\" لابن عطية ٣/ ١٣٤، وبلا نسبة في \"جمهرة اللغة\" لابن دريد (ص ٥٨٢).\n(٣) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٨٠ وفيه: أي: لتصرفنا عنه، وتميلنا عنه.\nوأسنده الطبري عن قتادة.\n(٤) قاله مجاهد كما في \"جامع البيان\" للطبري ١١/ ١٤٧، \"النكت والعيون\" للماوردي ٢/ ٤٤٥.\nوانظر: \"بحر العلوم\" للسمرقندي ٢/ ١٠٧، \"معالم التنزيل\" للبغوي ٤/ ١٤٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٦٦.\nقال الزجاج في \"معاني القرآن\" ٣/ ٢٩: وإنما سمي الملك كبرياء؛ لأنه أكبر ما يطلب من أمر الدنيا.","vol":"14","page":258},{"text":"﴿فِي الْأَرْضِ﴾ أرض مصر (١) ﴿وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1816>٧٩ </span>- ﴿وَقَالَ فِرْعَوْنُ ائْتُونِي بِكُلِّ سَاحِرٍ عَلِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-1817>٨٠ </span>- ﴿فَلَمَّا جَاءَ السَّحَرَةُ قَالَ لَهُمْ مُوسَى أَلْقُوا مَا أَنْتُمْ مُلْقُونَ﴾.\n\n<span data-type=\"title\" id=toc-1818>٨١ </span>- ﴿فَلَمَّا أَلْقَوْا قَالَ مُوسَى مَا جِئْتُمْ بِهِ السِّحْر﴾\nأي: الَّذي جئتم به السحر (٢)، قراءة العامة ﴿السِّحْرَ﴾ على الخبر بغير مدّ، وقرأ مجاهد وأبو عمرو وأبو جعفر (وآلسحر) بالمد على الاستفهام (٣)، ودليل قراءة العامة قراءة ابن مسعود - ﵁ - (ما جئتم به سحر) (٤)، وقرأ (٥) أبي - ﵁ -: (ما أتيتم به سحر) (٦) ﴿إِنَّ اللَّهَ سَيُبْطِلُهُ إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ﴾.\n_________\n(١) \"بحر العلوم\" للسمرقندي ٢/ ١٠٧، \"معالم التنزيل\" للبغوي ٤/ ١٤٤، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٦٦، وعزاه ابن الجوزي في \"زاد المسير\" ٤/ ٥٠ لابن عباس.\n(٢) \"معاني القرآن\" للفراء ١/ ٤٧٥، \"جامع البيان\" للطبري ١١/ ١٤٨، \"معاني القرآن\" للزجاج ٣/ ٣٠.\n(٣) \"السبعة\" لابن مجاهد (ص ٣٢٨)، \"العنوان\" لابن خلف (ص ١٠٥)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١١٨.\n(٤) \"معاني القرآن\" للفراء ١/ ٤٧٥، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٢)، \"إعراب القرآن\" للنحاس ٢/ ٢٦٣.\n(٥) في (ت): وقراءة.\n(٦) \"معاني القرآن\" للفراء ١/ ٤٧٥ وقال عقب ذكرها: وأشك فيه.\n\"جامع البيان\" للطبري ١١/ ١٤٨، \"إعراب القرآن\" للنحاس ٢/ ٢٦٤.","vol":"14","page":259},{"text":"<span data-type=\"title\" id=toc-1819>٨٢ </span>- ﴿وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ﴾\n\n<span data-type=\"title\" id=toc-1820>٨٣ </span>- قوله ﷿: ﴿فَمَا آمَنَ لِمُوسَى﴾\nلم يصدق بموسى مع ما أتاهم به من الحجج ﴿إِلَّا ذُرِّيَّةٌ مِنْ قَوْمِهِ﴾ اختلفوا في الهاء التي في (قومه):\nفقال قوم: هي راجعة إلى موسى (١)، وأراد بهم مؤمني بني إسرائيل:\nقال ابن عباس ﵄: كانوا ستمائة ألف؛ وذلك أن يعقوب ﵇ دخل مصر في اثنين وسبعين إنسانًا، فتوالدوا بمصر\n_________\n(١) عزاه ابن الجوزي في \"زاد المسير\" ٤/ ٥٣ لابن أبي طلحة عن ابن عباس.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٦٩.\nواختاره الطبري في \"جامع البيان\" ١١/ ١٥٥ وعلّله بقوله: لأنه لم يجر في هذِه الآية ذكر لغير موسى، فلأن تكون (الهاء) في قوله ﴿مِنْ قَوْمِهِ﴾ من ذكر موسى لقربها من ذكره أولى من أن تكون من ذكر فرعون؛ لبعد ذكره منها؛ إذ لم يكن بخلاف ذلك دليل من خبر ول انظر. اهـ. وتبعه عليه أبو حيان في \"البحر المحيط\" لأبي حيان ٥/ ١٨٢.\nوتعقبه ابن عطية في \"المحرر الوجيز\" ٣/ ١٣٧ بتضعيف هذا القول، وقال: إن المعروف من أخبار بني إسرائيل أنهم كانوا قومًا قد تقدمت فيهم النبوات، وكانوا في مدة فرعون قد نالهم ذلّ مفرط، وقد رجوا كشفه على يد مولود يخرج فيهم يكون نبيًّا، فلما جاءهم موسى ﵇ اتفقوا عليه واتبعوه، ولم يحفظ قط أن طائفة من بني إسرائيل كفرت به، فكيف تعطي هذِه الآية أن الأقل منهم كان الَّذي آمن، فالذي يترجح بحسب هذا أن الضمير عائد على (فرعون).\nوتبعه ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٣٩٠.","vol":"14","page":260},{"text":"حتَّى بلغوا ستمائة ألف (١).\nوقال مجاهد: أراد بهم أولاد الذين أرسل إليهم موسى ﵇ من بني إسرائيل؛ لطول الزمان هلك الآباء وبقي الأبناء (٢).\nوقال آخرون: الهاء راجعة إلى (فرعون) (٣):\nروى عطية، عن ابن عباس - ﵄ - قال: هم أناس يسير من قوم فرعون آمنوا؛ منهم: امرأة فرعون، ومؤمن آل فرعون، وخازن فرعون، وامرأة خازنه، وما شطته (٤).\nوروي عن ابن عباس - ﵄ - من وجه آخر: إنهم سبعون أهل بيت من القبط من آل فرعون، أمهاتهم من بني إسرائيل، فجعل الرجل يتبع أمه وأخواله (٥).\n_________\n(١) ذكره السمرقندي في \"بحر العلوم\" ٢/ ١٠٧، والوا حدي في \"البسيط\" (ل ١٧/ أ)، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٦٩، وأبو حيان في \"البحر المحيط\" ٥/ ١٨٣.\n(٢) \"تفسير مجاهد\" ١/ ٢٩٥.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٦٥ لابن أبي شيبة وابن المنذر وأبي الشيخ.\nوأسنده الطبري في \"جامع البيان\" ١١/ ١٤٩ من طرق عن مجاهد .. بنحوه.\n(٣) اختار هذا القول ابن عطية في \"المحرر الوجيز\"، وابن كثير كما تقدم.\n(٤) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٦٥ لابن جرير وحده.\nوهو في \"جامع البيان\" ١١/ ١٥٠ من طريق عطية، عن ابن عباس ... به.\nولم يذكر فيه الماشطة. وذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٥، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٦٩.\n(٥) ذكره السمرقندي في \"بحر العلوم\" ٢/ ١٠٧، والبغوي في \"معالم التنزيل\" ٤/ ١٤٥.","vol":"14","page":261},{"text":"قال الفراء: وإنما سُمّوا ذرية لأن آباءهم كانوا من القبط، وأمهاتهم من بني إسرائيل، كما يقال لأولاد أهل فارس الذين خرجوا (١) إلى اليمن: الأبناء، لأن أمهاتهم من غير جنس آبائهم (٢). والذرية: العقب من الصغار والكبار (٣).\n﴿عَلَى خَوْفٍ مِنْ فِرْعَوْنَ وَمَلَئِهِمْ﴾ مَنْ رد الكناية في (قومه) إلى (فرعون) رد الكناية في قوله: (وملائهم) إلى (الذرية)، ومن رد الكناية إلى (موسى) رد الكناية في (قومه) إليس (٤).\nوقال الفراء: إنما قال: (وملائهم) بالجمع، وفرعون واحد، لأن المَلِك إذا ذكر ذهب الوهم (٥) إليه وإلى أصحابه، كما يقال: قدم الخليفة، يراد هو ومن معه، ويجوز أن يكون أراد بفرعون (آل فرعون)، كما قال: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٦) و﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ﴾ (٧) (٨).\n_________\n(١) في \"معاني الفراء\" ١/ ٤٧٥: سقطوا.\n(٢) \"معاني القرآن\" للفراء ١/ ٤٧٥، وعنه الطبري في \"جامع البيان\" ١١/ ١٥٠، والبغوي في \"معالم التنزيل\" ٤/ ١٤٥.\n(٣) \"جامع البيان\" للطبري ١١/ ١٥٠، \"المصابيح\" للوزير المغربي (ل ١٥٣/ ب).\n(٤) في (ت): إلى فرعون.\n(٥) في (ت): التوهم.\n(٦) يوسف: ٨٢.\n(٧) الطلاق: ١.\n(٨) \"معاني القرآن\" للفراء ١/ ٤٧٦ - ٤٧٧، وعنه الطبري في \"جامع البيان\" ١١/ ١٥٠ - ١٥١. =","vol":"14","page":262},{"text":"﴿أَنْ يَفْتِنَهُمْ﴾ أن يصرفهم عن دينهم (١)، ولم يقل: يفتنوهم؛ لأنه أخبر عن فرعون وقومه؛ وقومه كانوا على مثل ما كان عليه (٢).\n﴿وَإِنَّ فِرْعَوْنَ لَعَالٍ﴾ متكبر (٣) ﴿فِي الْأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ﴾ المجاوزين الحد؛ لأنه كان عبدًا فادّعى الربوبية (٤).\n\n<span data-type=\"title\" id=toc-1821>٨٤ </span>- ﴿وَقَالَ مُوسَى﴾\nلمؤمني قومه ﴿يَاقَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-1822>٨٥ </span>- ﴿فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا﴾\nثم دعوا، فقالوا: ﴿رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ﴾\nقال أبو مجلز وأبو الضحى: يعني لا تظهرهم علينا، فيروا أنهم خيرٌ منّا، فيزدادوا طغيانًا (٥).\n_________\n= وزاد القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٦٩ وجهين آخرين: أحدهما: أن فرعون لما كان جبارًا أخبر عنه بفعل الجميع. الثاني: أن تكون الجماعة سميت بفرعون مثل: ثمود.\n(١) \"جامع البيان\" للطبري ١١/ ١٥١، \"معالم التنزيل\" للبغوي ٤/ ١٤٦، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٧٠.\n(٢) قاله الطبري في \"جامع البيان\" ١١/ ١٥١، وذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٦، وابن الجوزي في \"زاد المسير\" ٤/ ٥٣.\n(٣) \"جامع البيان\" للطبري ١١/ ١٥١.\n(٤) \"معالم التنزيل\" للبغوي ٤/ ١٤٦، \"زاد المسير\" لابن الجوزي ٤/ ٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٣٧٠.\n(٥) أسنده عنهما الطبري في \"جامع البيان\" ١١/ ١٥٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٧٦، وذكره الماوردي في \"النكت والعيون\" ٢/ ٤٤٦، وابن =","vol":"14","page":263},{"text":"وقال عطية: لا تسلطهم علينا فيفتنوننا ويقتلوننا (١). وقال مجاهد: لا تعذبنا بأيدي قوم فرعون ولا بعذابٍ من عندك، فيقول قوم فرعون: لو كانوا على حق لما عُذِّبوا، ولا سُلِّطْنا عليهم، فيفتنوا (٢).\n\n<span data-type=\"title\" id=toc-1823>٨٦ </span>- ﴿وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ﴾\n\n<span data-type=\"title\" id=toc-1824>٨٧ </span>- قوله تعالى: ﴿وَأَوْحَيْنَا إِلَى مُوسَى وَأَخِيهِ﴾\nهارون ﴿أَنْ تَبَوَّآ﴾ اتخذا ﴿لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا﴾ يقال: (تبوأ فلان لنفسه بيتًا ومضجعًا) إذا اتخذه، (وبوأته أنا) إذا اتخذت له (٣). ﴿وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً﴾ قال أكثر المفسرين: كانت بنو إسرائيل لا\n_________\n= الجوزي في \"زاد المسير\" ٤/ ٥٤، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٣٩١.\n(١) لم أجده عن عطية، وعزا نحوه الماوردي في \"النكت والعيون\" ٢/ ٤٤٦، وابن الجوزي في \"زاد المسير\" ٤/ ٥٤ لمجاهد.\n(٢) \"تفسير مجاهد\" ١/ ٢٩٥ - ٢٩٦ بنحوه.\nوعزاه السيوطي في \"الدر المنثور\" ٣/ ٥٦٥ لابن أبي شيبة وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٥٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٧٦ من طريق ابن أبي نجيح عن مجاهد ... به.\nوأخرجه الطبري أيضًا في \"جامع البيان\" من طرق عن مجاهد ... به.\nوذكره السمرقندي في \"بحر العلوم\" ٢/ ١٠٨، والزجاج في \"معاني القرآن\" ٣/ ٣٠، والبغوي في \"معالم التنزيل\" ٤/ ١٤٦.\n(٣) قاله الطبري في \"جامع البيان\" ١١/ ١٥٣.\nوانظر: \"غريب الحديث\" لابن قتيبة (ص ١٠٩)، \"غريب السجستاني\" (ص ١٧٣، ١٧٧).","vol":"14","page":264},{"text":"يصلّون إلا في مساجدهم وكنائسهم وكانت ظاهرة (١)، فلما أُرسِل موسى ﵇ أمر فرعونُ بمساجد بني إسرائيل فخُرِّبَت كلها، ومنعهم من الصلاة، فأُمِروا أن يتخذوا مساجد في بيوتهم ويُصَلّوا فيها خوفًا من فرعون؛ وهذا قول إبراهيم (٢) وابن زيد، والربيع، وأبي مالك، ورواية عكرمة عن ابن عباس ﵄ (٣).\nوقال مجاهد: خاف موسى ﵇ ومن معه من فرعون أن يصلّوا في الكنائس الجامعة، فأُمروا أن يجعلوا في بيوتهم مساجد مستقبلة القبلة يصلون فيها سِرًّا (٤)، ومعنى البيوت على هذا القول: المساجد؛ وتقدير الآية: واجعلوا بيوتكم إلى القبلة (٥).\nوهذِه رواية ابن جريج عن ابن عباس - ﵁ - قال: كانت الكعبة قبلة\n_________\n(١) في جميع النسخ: طاهرة، وهو تصحيف، والتصويب من بقية المصادر.\n(٢) في (ت): إبراهيم النخعي.\n(٣) أسند أقوالهم الطبري في \"جامع البيان\" ١١/ ١٥٣ - ١٥٤، وابن أبي حاقم في \"تفسير القرآن العظيم\" ٦/ ١٩٧٧ عن بعضهم.\nوذكر هذا المعنى أيضًا الفراء في \"معاني القرآن\" ١/ ٤٧٧، والزجاج في \"معاني القرآن\" ٣/ ٣٠، والنيسابوري في \"معاني القرآن\" ١/ ٣٢٢، والماوردي في \"النكت والعيون\" ٢/ ٤٤٧.\n(٤) \"تفسير مجاهد\" ١/ ٢٩٦.\nوأخرجه الطبري في \"جامع البيان\" ١١/ ١٥٥ من طريق ابن جريج وابن أبي نجيح، عن مجاهد ... به.\n(٥) الأولى في التقدير هنا: واجعلوا مساجدكم قِبَل الكعبة، كما عند الطبري في \"جامع البيان\" ١١/ ١٥٤.","vol":"14","page":265},{"text":"موسى ﵇ ومن معه (١).\nوقال سعيد بن جبير: معناه: واجعلوا بيوتكم يُقابل بعضها بعضًا (٢)، والقبلة: الوجهة.\n﴿وَأَقِيمُوا الصَّلَاةَ وَبَشِّرِ الْمُؤْمِنِينَ﴾ يا محمد (٣).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧١.\n(٢) أخرجه الطبري في \"جامع البيان\" ١١/ ١٥٥ من طريق عمران بن عيينة، عن عطاء، عن سعيد بن جبير ... به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٧٧ من طريق علي بن عامر، عن عطاء، عن سعيد بن جبير، عن ابن عباس ... به.\nوذكره الماوردي في \"النكت والعيون\" ٢/ ٤٤٧، وابن عطية في \"المحرر الوجيز\" ٣/ ١٣٨، وابن كثير ٧/ ٣٩٣ وغيرهم.\n(٣) \"جامع البيان\" في \"جامع البيان\" ١١/ ١٥٦، \"بحر العلوم\" السمرقندي ٢/ ١٠٨، \"معالم التنزيل\" للبغوي ٤/ ١٤٦، \"زاد المسير\" لابن الجوزي ٤/ ٥٥.\nوجعله ابن عطية في \"المحرر الوجيز\" ٣/ ١٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٣، وأبو حيان في \"البحر المحيط\" ٥/ ١٨٥، والشوكاني في \"فتح القدير\" ٢/ ٥٨٤ خطابًا لموسى ﵇.","vol":"14","page":266},{"text":"<span data-type=\"title\" id=toc-1825>٨٨ </span>- قوله ﷿: ﴿وَقَالَ مُوسَى رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً﴾\nأي: من متاع الحياة (١) الدنيا وأثاثها (٢)، وقال مقاتل: شارة حسنة (٣) كقوله: ﴿فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ﴾ (٤) ﴿وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَنْ سَبِيلِكَ﴾ اختلفوا في هذِه (اللام) (٥): فقال بعضهم: هي لام كي (٦)، ومعناه: آتيتهم لتفتنهم بها فيضلوا (عن سبيلك) (٧) ويضلّونا ابتلاءً منك، وهذا كقوله: ﴿لَأَسْقَيْنَاهُمْ مَاءً غَدَقًا﴾ (٨).\nوقيل: هي لام العاقبة ولام الصيرورة (٩)، بمعنى: فَضَلُّوا؛ كقوله\n_________\n(١) من (ت).\n(٢) قاله الطبري في \"جامع البيان\" ١١/ ١٥٦ بنصّه، وابن كثير في \"تفسير القرآن العظيم\" ٧/ ٣٩٣.\n(٣) في \"تفسير مقاتل\" ٢/ ٢٤٦: زينة: يعني الملك.\nوقال أبو حيان في \"البحر المحيط\" ٥/ ١٨٥: والزين عبارة عما يتزين به، ويتحسّن من الملبوس والمركوب والأثاث.\n(٤) القصص: ٧٩.\n(٥) في الأصل: الآية، والمثبت من (ت).\n(٦) قاله الفراء في \"معاني القرآن\" ١/ ٤٧٧، \"زاد المسير\" لابن الجوزي ٤/ ٥٥.\nواختاره الطبري في \"جامع البيان\" ١١/ ١٥٧، وأبو حيان في \"البحر المحيط\" ٥/ ١٨٥.\n(٧) من (ت).\n(٨) الجنّ: ١٦.\n(٩) قاله الخليل وسيبويه، كما في \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٧٤، \"فتح القدير\" للشوكاني ٢/ ٥٨٥. واختاره الزجاج في \"معاني القرآن\"، ورجحه القرطبي والشوكاني.","vol":"14","page":267},{"text":"سبحانه: ﴿فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا﴾ (١).\nوقيل: هي لام أجل (٢)، أي آتيتهم لأجل ضلالتهم؛ عقوبة منك لهم، كقوله سبحانه: ﴿سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ﴾ (٣)، أي لأجل إعراضكم عنهم ولم يحلفوا ليُعرض عنهم.\n﴿رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ﴾ قال عطية ومجاهد: أَهْلِكْها (٤). والطمس المحو (٥) والتعفية (٦).\n_________\n(١) القصص: ٨.\n(٢) ذكره الطبري في \"جامع البيان\" ١١/ ١٥٦، وابن الجوزي في \"زاد المسير\" ٤/ ٥٦، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٤.\nزاد ابن الجوزي قولًا رابعًا: أنها لام الدعاء، والمعنى: ربنا ابتلهم بالضلال عن سبيلك. ذكره ابن الأنباري. وقد أطال صاحب \"الكشاف\" ٢/ ٢٠١ في تقرير هذا القول.\nوحكى القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٤ فيها قولًا خامسًا، حيث قال: وزعم قوم أن المعنى: أعطيتهم ذلك، لئلا يضلّوا، فحذفت (لا) كما قال ﷿: ﴿يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا﴾ والمعنى: لأن لا تضلوا. قال النحاس: ظاهر هذا الجواب حسن، إلا أن العرب لا تحذف (لا) إلا مع (أن).\n(٣) التوبة: ٩٥.\n(٤) \"تفسير مجاهد\" ١/ ٢٩٧.\nوأثر عطية العوفي أخرجه الطبري في \"جامع البيان\" ١١/ ١٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٧٨ عن عطية، عن ابن عباس .. بنحوه.\nوذكره الماوردي في \"النكت والعيون\" ٢/ ٤٤٧، والبغوي في \"معالم التنزيل\" ٤/ ١٤٧، وابن الجوزي في \"زاد المسير\" ٤/ ٥٧.\n(٥) في \"معالم التنزيل\" للبغوي: المحق.\n(٦) انظر هذا المعنى في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٨١، \"غريب الحديث\" لابن قتيبة (ص ١٢٨، ٥٠٥)، \"غريب السجستاني\" (ص ١٢٨).","vol":"14","page":268},{"text":"وقال أكثر المفسرين: امسخها وغيِّرها عن هيئتها (١).\nقال محمد بن كعب القرظي: جُعِلَ سُكَّرَهم حجارة (٢).\nقال قتادة: وبلغنا أن حروثًا لهم صارت حجارة (٣).\nوقال ابن عباس ﵄: بلغنا أن الدراهم والدنانير صارت حجارة منقوشة كهيئتها صحاحًا وأثلاثًا وأنصافًا (٤).\nوقال ابن زيد: صارت حجارة ذهبهم ودراهمهم ودنانيرهم\n_________\n(١) \"معاني القرآن\" للفراء ١/ ٤٧٧، \"معاني القرآن\" للزجاج ٣/ ٣١، \"جامع البيان\" للطبري ١١/ ١٥٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٥٢٤).\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٦٧ لأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٥٧ من طريق حجاج، عن ابن جريج، عن عبد الله بن كثير، عن محمد بن كعب به بلفظ الأمر: أجعل.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٧، وابن الجوزي في \"زاد المسير\" ٤/ ٥٦.\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٦٧ لعبد الرزاق وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٩٦، ومن طريقه ابن جرير في \"جامع البيان\" ١١/ ١٥٨ عن معمر، عن قتادة ... به.\nوأخرجه الطبري أيضًا في \"جامع البيان\" ١١/ ١٥٨ من طريق يزيد، عن سعيد، عن قتادة ... به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٧٩ من طريق شعيب بن إسحاق، عن سعيد، عن قتادة ... به.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٤، وأبو حيان في \"البحر المحيط\" ٥/ ١٨٦.","vol":"14","page":269},{"text":"وعدسهم وكل شيء (١).\nوقال السدي: مسخ الله تعالى أموالهم حجارة؛ النخل والثمار والدقيق والأطعمة، فكانت لهي الآيات التسع (٢).\n﴿وَاشْدُدْ عَلَى قُلُوبِهِمْ﴾؛ أي قسِّها واطبع عليها حتَّى لا تلين ولا تنشرح للإيمان (٣) ﴿فَلَا يُؤْمِنُوا﴾ قيل: هو نصب بجواب الدعاء بالفاء (٤)، وقيل: عطف على قوله: ﴿لِيُضِلُّوا﴾ (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١١/ ١٥٨ من طريق يونس، عن ابن وهب، عن ابن زيد .. بنحوه. وذكره ابن الجوزي في \"زاد المسير\" ٤/ ٥٦، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٤، وأبو حيان في \"البحر المحيط\" ٥/ ١٨٦.\nوعند القرطبي في \"الجامع لأحكام القرآن\" وأبي حيان في \"البحر المحيط\": فرشهم، بدل: عدسهم.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٤ مختصرًا، وأبو حيان في \"البحر المحيط\" ٥/ ١٨٦، وعزاه ابن الجوزي في \"زاد المسير\" ٤/ ٥٦ لمجاهد.\n(٣) قاله الطبري في \"جامع البيان\" ١١/ ١٥٨، وذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٤.\n(٤) ذكره الطبري في \"جامع البيان\" ١١/ ١٥٩ وعزاه لبعض نحويي البصرة.\nوهو للأخفش في \"معاني القرآن\" ١/ ٣٧٧، وقاله الفراء أيضًا في \"معاني القرآن\" ١/ ٤٧٨ وأنشد:\nيا ناقُ سيري عنقًا فسيحا ... إلى سليمان فنستريحا\n(٥) قاله الأخفش في \"معاني القرآن\" ١/ ٣٧٨، وحكاه النحاس في \"إعراب القرآن\" ٢/ ٢٦٦، والزجاج في \"معاني القرآن\" ٣/ ٣١، عن محمد بن يزيد المبرد، والتقدير: أي: ربنا آتيتهم ليضلوا فلا يؤمنوا؛ قاله الزجاج في \"معاني القرآن\".","vol":"14","page":270},{"text":"وقال الفراء: هو دعاء ومحله جزم؛ كأنه قال: اللهم فلا يؤمنوا (١).\nوقيل معناه: فلا آمنوا (٢)، قال الأعشى (٣):\nفلا يَنْبَسطْ مِن بَين عَينيكَ مَا انْزَوى ... ولا تَلقَني إلا وأنفكَ راغمُ\n﴿حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ﴾ وهو الغرق (٤).\n\n<span data-type=\"title\" id=toc-1826>٨٩ </span>- ﴿قَالَ﴾\nالله تعالى لموسى وهارون ﵉ ﴿قَدْ أُجِيبَتْ دَعْوَتُكُمَا﴾ وكان موسى يدعو وهارون ﵉ يؤمِّن؛ فلذلك نسب\n_________\n(١) \"معاني القرآن\" للفراء ١/ ٤٧٧.\nوهو قول أبي عبيدة في \"مجاز القرآن\" ١/ ٢٨١، والكسائي كما في \"إعراب القرآن\" للنحاس ٢/ ٢٦٦.\n(٢) عزاه ابن الجوزي في \"زاد المسير\" ٤/ ٥٧ لابن الأنباري، وذكره العكبري في \"إملاء ما من به الرحمن\" (ص ٣٣)، والهمداني في \"إعراب القرآن\" ٢/ ٥٨٩.\nقال الطبري في \"جامع البيان\" ١١/ ١٦٠: والصواب من القول في ذلك، أنَّه في موضع جزم على الدعاء، بمعنى: فلا آمنوا، وإنما اخترت ذلك لأن ما قبله دعاء .. فإلحاق قوله: (فلا آمنوا) إذ كان في سياق ذلك بمعناه أشبه وأولى.\n(٣) البيت في \"ديوانه\" (ص ٧٩) من قصيدة في هجاء يزيد بن مسهر الشيباني، وبلا نسبة في \"جامع البيان\" للطبري ١١/ ١٥٩، \"المحرر الوجيز\" لابن عطية ٣/ ١٣٩، \"زاد المسير\" لابن الجوزي ٤/ ٥٧، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٧٥، \"الدر المصون\" للسمين الحلبي ٦/ ٢٦١.\nوالمعنى، كما قال الطبري: فلا انبسط ..، ولا لقيتني ..، على الدعاء.\n(٤) أسنده الطبري في \"جامع البيان\" ١١/ ١٦٠ من طريق حجاج، عن ابن جريح، عن ابن عباس ... به.","vol":"14","page":271},{"text":"الدعاء إليهما، قاله المفسرون (١). وقال أهل المعاني: ربما خاطبت العرب الواحد بخطاب الاثنين (٢)، كقول الشاعر (٣):\nفقلتُ لِصَاحبِي لا تُعْجلانا ... بِنَزع أصولِهِ واجتَزَّ شِيحا\nوقرأ السلمي: (قد أجيبت دعواتكما) بالجمع (٤)، وقرأ ابن\n_________\n(١) أسنده الطبري في \"جامع البيان\" ١١/ ١٦٠ - ١٦١ عن جماعة من التابعين.\nوقاله الفراء في \"معاني القرآن\" ١/ ٤٧٨، والزجاج في \"معاني القرآن\" ٣/ ٣١، والبغوي في \"معالم التنزيل\" ٤/ ١٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٦.\nقال الزجاج في \"معاني القرآن\": والمؤمّن على دعاء الداعي داع أيضًا؛ لأن قول: (آمين) تأويله: استجب، فهو سائل كسؤال الداعي.\n(٢) حكاه الطبري في \"جامع البيان\" ١١/ ١٦٥ بقوله: وقد زعم بعض أهل العربية أن .. فذكره.\nوحكاه أيضًا ابن عطية في \"المحرر الوجيز\" ٣/ ١٤٠، وعنه أبو حيان في \"البحر المحيط\" ٥/ ١٨٦.\nقال ابن عطية في \"المحرر الوجيز\": وهذا ضعيف، لأن الآية تتضمن بعد مخاطبتهما من غير شيء.\n(٣) البيت لمضرس بن ربعي الأسدي في \"المقاصد النحوية\" ٤/ ٥٩١، وبلا نسبة في \"الصاحبي\" لابن فارس (ص ٢١٨)، \"سر صناعة الإعراب\" لابن جني (ص ١٨٧)، \"خزانة الأدب\" للبغدادي ١١/ ١٧، \"شرح المفصل\" لابن يعيش ١٠/ ٤٩، \"جامع البيان\" للطبري ١١/ ١٦٠، \"الأشباه والنظائر\" ٨/ ٨٥، \"لسان العرب\" لابن منظور (جزز).\nوفي بعض المصادر: (لا تحبسانا) بدل: (لا تعجلانا)، (واجدزّ) بدل: (واحتز).\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٣)، \"المحتسب\" لابن جني ١/ ٣١٦.","vol":"14","page":272},{"text":"السميفع (أجبتُ دعوتكما) خبرًا عن الله تعالى (١) ﴿فَاسْتَقِيمَا﴾ على الرسالة والدعوة وامضيا لأمري إلى أن يأتيهم العذاب (٢).\nقال ابن جريج: مكث فرعون بعد هذا الدعاء أربعين سنة (٣).\n﴿وَلَا تَتَّبِعَانّ﴾ نهي بالنّون الثقيلة ومحله جزم (٤)، ويقال في الواحد (لا تتبعنّ) فتفتح النون لالتقاء الساكنين، ويكسر في التثنية لهذِه العلة (٥)، وقرأ ابن عامر في رواية ابن ذكوان بتخفيف النون (٦)،\n_________\n(١) \"البحر المحيط\" لأبي حيان ٥/ ١٨٦، \"الدر المصون\" للسمين الحلبي ٦/ ٢٦١.\n(٢) انظر \"جامع البيان\" للطبري ١١/ ١٦١، \"معالم التنزيل\" للبغوي ٤/ ١٤٨، \"المحرر الوجيز\" لابن عطية ٣/ ١٤٠.\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٦٨ لابن جرير.\nوهو في \"جامع البيان\" ١١/ ١٦١ من طريق الحسين، عن حجاج، عن ابن جريج ... به.\nوعزا مثله السيوطي لابن المنذر، عن ابن عباس.\nوذكره الماوردي في \"النكت والعيون\" ٢/ ٤٤٨، والبغوي في \"معالم التنزيل\" ٤/ ١٤٧، وابن عطية في \"المحرر الوجيز\" ٣/ ١٣٩.\n(٤) \"معاني القرآن\" للزجاج ٣/ ٣١، \"إعراب القرآن\" للنحاس ٢/ ٢٦٧.\n(٥) انظر \"إعراب القرآن\" للنحاس ٢/ ٢٦٧، \"معاني النيسابوري\" ١/ ٣٢٣.\nقال النحاس: وحرِّكت لالتقاء الساكنين، واختير لها الكسر لأنها أشبهت نون التثنية.\nوبيَّن الهمداني في \"إعراب القرآن\" ٢/ ٥٩٠ وجه الشبه بينما بقوله: وشبهها بها في كونها مزيدة مثلها، وداخلة لمعنى كدخولها.\n(٦) \"العنوان\" لابن خلف (ص ١٠٥)، \"غاية الاختصار\" للعطار ٢/ ٥١٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٦ - ٢٨٧.\nوعدّ ابن خالويه هذِه الرواية عن ابن عامر من الشواذ كما في \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٣) ولابن عامر وجهان آخران: =","vol":"14","page":273},{"text":"لأن نون التوكيد تثقل وتخفف (١) ﴿سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ﴾ يعني ولا تسلكا طريق الذين يجهلون حقيقة وعدي، فتستعجلا قضائي، فإن وعدي لا خلف له، ووعيدي نازل بفرعون وقومه (٢).\n\n<span data-type=\"title\" id=toc-1827>٩٠ </span>- قوله تعالى: ﴿وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْر﴾ الآية\nوذلك أن الله ﵎ أمر موسى ﵇ أن يخرج ببني إسرائيل من مصر ليلًا، فاستعار بنو إسرائيل من القبط (٣) حليّهم بعلّةِ عُرْسٍ لهم، وسَرى بهم موسى ﵇ وهم ستمائة ألف وعشرون ألفًا، لا يُعَدّ منهم ابن سبعين سنة ولا ابن عشرين سنة متوجهين إلى البحر، ومات أبكار القبط تلك الليلة وشغلوا عن بني إسرائيل حتَّى أصبحوا، وهو قوله ﷿: ﴿فَأَتْبَعُوهُمْ مُشْرِقِينَ (٦٠)﴾ (٤) يعني (٥) بعدما دفنوا أولادهم، فلما\n_________\n= الأول: ما انفرد به ابن مجاهد عن ابن ذكوان: بتخفيف التاء الثانية، وإسكانها، وفتح الباء، مع تشديد النون.\nالثاني: ما رواه الحلواني عن هشام: بتشديد التاء الثانية وفتحها، وكسر الباء، وتشديد النون؛ كقراءة الجماعة. \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١١٩.\n(١) انظر أوجه هذِه القراءة في: \"إملاء ما من به الرحمن\" للعكبري ٢/ ٣٣، \"إعراب القرآن\" للهمداني ٢/ ٥٩٠.\n(٢) \"جامع البيان\" للطبري ١١/ ١٦١ - ١٦٢.\n(٣) في \"الموسوعة العربية الميسرة\" ٢/ ١٣٦٩: القبط: كلمة يونانية الأصل، معناها سكان مصر، وفي \"دائرة معارف القرن العشرين\" لفريد وجدي ٧/ ٦١٢: يطلق هذا الاسم على مسيحيي مصر، وهم ذرية المصريين القدماء.\n(٤) الشعراء: ٦٠.\n(٥) من (ت).","vol":"14","page":274},{"text":"بلغ فرعون خروجهم ركب في طلبهم ومعه ألف ألف وستمائة ألف، قال محمد بن كعب: كان في عسكر فرعون مائة ألف حصان أدهم (١) سوى سائر الشيات، وكان فرعون يكون في الدُّهم، وكان هارون ﵇ على مقدمة بني إسرائيل، وموسى ﵇ في الساقة، فلما انتهوا إلى البحر وقربت منهم مقدمة فرعون وكانوا سبعمائة ألف رجل، كل رجل على حصان على رأسه بيضة (٢) وبيده حربة، وفرعون خلفهم في الدهم، فقالت بنو إسرائيل لموسى ﵇: أين ما وعدتنا؟ ! هذا البحر أمامنا إن دخلنا غرقنا، وفرعون خلفنا إن أدركنا قتلنا، ولقد أوذينا من قبل أن تأتينا ومن بعد ما جئتنا، فقال موسى ﵇: ﴿عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الْأَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ﴾ (٣) قال: ﴿كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ﴾ (٤)، وأوحى الله سبحانه أن اضرب بعصاك البحر، فضرب فلم ينفلق وقال: أنا أقدم منك وأشد خلقًا، فأوحى الله تعالى لموسى ﵇ أن كَنِّه وقل له: انفلق أبا خالد بإذن الله تعالى، ففعل ذلك، فانفلق البحر وصار فيه اثنا عشر طريقًا؛ لكل سبط طريق، وكشف الله ﷿ عن وجه الأرض فصارت طرقًا يابسة، وارتفع بين كل طريقين الماء كالجبل (٥)،\n_________\n(١) الأدهم: الأسود يكون في الخيل والإبل وغيرهما. \"لسان العرب\" (دهم).\n(٢) البيضة: هي الخوذة، من سلاح المحارب.\n\"لسان العرب\" لابن منظور (بيض).\n(٣) الأعراف: ١٢٩.\n(٤) الشعراء: ٦٢.\n(٥) في (ت): كالجبال.","vol":"14","page":275},{"text":"وكانوا بني عمّ لا يرى بعضهم بعضًا، ولا يسمع بعضهم كلام بعض، فقال كل فريق قد غرق أصحابنا، فأوحى الله تعالى إلى الجبال من الماء أن تشبّكي، فتشبكت وصار فيه كهيئة الطيقان؛ فجعل ينظر بعضهم إلى بعض، فلما وصل فرعون بجنوده إلى البحر ورأوا البحر بتلك الهيئة قال فرعون: هابَنِيَ البحرُ! وهابوا دخول البحر، وكان فرعون على حصان أدهم، ولم يكن في خيل فرعون فرس أنثى، فجاء جبريل ﵇ على فرس وديقٍ (١) وخاض البحر، وميكائيل ﵇ يسوقهم لا يشذّ رجل منهم، فلما شمّ أدهم فرعون ريح فرس جبريل ﵇، وفرعون لا يراه، انسلَّ خلف فرس جبريل ﵇ في الماء، ولم يملك فرعون من أمره شيئًا، واقتحمت الخيول خلفه في الماء، فلما دخل آخرهم البحر، وهمّ أولهم أن يخرج انطبق الماء عليهم، فلما ألجم فرعون الغرق قال: آمنت بالذي آمنت به بنو إسرائيل، فدسّ جبريل ﵇ في فيه من حماة (٢) البحر وقال: ﴿آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ﴾ (٣).\n_________\n(١) الوديق: هي التي تشتهي الفحل؛ قاله ابن الأثير. \"النهاية في غريب الحديث والأثر\" ٥/ ١٦٨، \"لسان العرب\" لابن منظور (ودق).\n(٢) الحمأ: الطين الأسود المنتن. \"مختار الصحاح\" للرازي، \"لسان العرب\" لابن منظور (حمأ).\n(٣) لفّق المؤلف هذا السياق من عدة روايات أسندها الطبري في \"جامع البيان\" ١/ ٢٧٥ - ٢٧٨ عند تفسير قوله تعالى في سورة البقرة: ﴿وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنْجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ﴾ وذكر بعضًا منها في نفس الموضع القرطبي في =","vol":"14","page":276},{"text":"قال أبو بكر الوراق: قال الله تعالى لموسى وهارون ﵉ ﴿فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى (٤٤)﴾ (١) فتذكر وخشي حين لم ينفعه تذكّره وخشيته.\nقال كعب الأحبار ﵀: أمسك فيض مصر عن الجري، فقالت القبط لفرعون: إن كنت ربًّا فأجر الماء، فركب وأمر جنوده بالركوب وكان مناديه ينادي كل ساعة: (ليقف فلان بجنوده) قائدًا قائدًا، فجعلوا يقفون على درجاتهم حتَّى بقي هو وخاصته، فأمرهم بالوقوف حتَّى بقي في حُجَّابه ووزرائه، فأمرهم بالوقوف، وتقدمهم وحده بحيث لا يرونه ونزل عن دابته ولبس ثيابًا أُخر وسجد وتضرع إلى الله تعالى فأجرى له الماء، فأتاه جبريل ﵇ وهو وحده بفتيًا (٢): ما قول الأمير في عبدٍ لرجلٍ نشأ في ماله ونعمته ولا سيّد (٣) له غيره، فكفر نعمته وجحد حقه وادّعى السيادة دونه؟ فكتب فرعون فيه (٤): يقول أبو العباس الوليد بن مصعب بن الريّان جزاء العبد الخارج عن سيِّده أن يُغرَّق في البحر، فأخذه (٥) جبريل ﵇\n_________\n= \"الجامع لأحكام القرآن\" ١/ ٣٨٩ - ٣٩٠.\nوذكرها المصنف أيضًا في \"عرائس المجالس\" (ص ١٧٣ - ١٧٥).\n(١) طه: ٤٤.\n(٢) عند القرطبي: في هيئة مستفتٍ.\n(٣) عند القرطبي: سند.\n(٤) في (ت): فيها.\n(٥) في (ت): فأخذها.","vol":"14","page":277},{"text":"ومرّ، فلما ألجمه (١) الغرق وأيقن الهلاك ناوله جبريل ﵇ خطّه وغرّقه (٢).\nفلما أخبر موسى ﵇ قومه بهلاك فرعون وقومه، قالت بنو إسرائيل: ما مات فرعون ولا يموت أبدًا، فأمر الله سبحانه البحر فألقى فرعون على الساحل، أحمر قصيرًا كأنه ثور، فتراياه بنو إسرائيل، فمن ذلك الوقت لا يقبل الماء ميتًا أبدًا؛ فذلك قوله ﴿وَجَاوَزْنَا﴾؛ أي: قطعنا ﴿بِبَنِي إِسْرَائِيلَ الْبَحْرَ﴾ حتَّى جاوزوه (٣).\nوقرأ الحسن: (وجوزنا) (٤) وهما لغتان.\n﴿فَأَتْبَعَهُمْ﴾ فأدركهم، يقال: (أتْبَعَه وتَبِعَهُ) إذا أدركه ولحقه (٥)، واتّبعه -بالتشديد- إذا سار خلفه واقتدى به (٦) ﴿فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا﴾ ظلما واعتداءً (٧)، يقال: (عدا يعدو عدوًا) مثل\n_________\n(١) عند القرطبي: أدركه.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٨، وأشار إليه الحافظ ابن حجر في \"الكاف الشاف\" (ص ٨٥ - ٨٦).\n(٣) قاله الطبري في \"جامع البيان\" ١١/ ١٦٢ بنصه.\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٣)، \"الكشاف\" للزمخشري ٢/ ٢٠١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٢٠.\n(٥) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٨١، \"غريب الحديث\" لابن قتيبة (ص ١٩٩)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ١٦٢).\n(٦) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٧.\n(٧) المصدرين السابقين، وقال الوزير المغربي في \"المصابيح\" (ل ١٥٤/ ب): أي حسدًا وإضمارًا للسوء.","vol":"14","page":278},{"text":"(غزا يغزو غزوًا) (١) وقرأ الحسن (وعُدُوًّا) بضم العين وتشديد الواو (٢) مثلا (علا يعلو عُلُوًّا).\nقال المفسرون: بغيًا في القول، وعَدْوًا في الفعل (٣).\n﴿حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ﴾؛ أي أحاط به (٤) ﴿قَالَ آمَنْتُ أَنَّهُ﴾ قرأ حمزة والكسائي وخلف (إنه) -بالكسر-؛ أي آمنت وقلت إنّه (٥)، وهي قراءة عبد الله - ﵁ - (٦)، وقرأ الآخرون (أنَّه) بالفتح (٧)، بوقوع آمنت عليها، وهي اختيار أبي عبيد وأبي حاتم ﴿لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ﴾ فقال له جبريل ﵇:\n_________\n(١) \"جامع البيان\" للطبري ١١/ ١٦٢، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٧٧.\n(٢) \"البحر المحيط\" لأبي حيان ٥/ ١٨٧، \"الدر المصون\" للسمين الحلبي ٦/ ٢٦٣.\n(٣) ذكر نحوه أبو الليث السمرقندي في \"بحر العلوم\" ٢/ ١١٠، والبغوي في \"معالم التنزيل\" ٤/ ١٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٧٧.\n(٤) \"جامع البيان\" للطبري ١١/ ١٦٢.\n(٥) قال ابن أبي مريم في \"الموضح في القراءات\" ٢/ ٦٣٧: لأن بعد القول ينكسر إنّ؛ لأنه يكون جملة مستأنفة محكية فهو على الابتداء.\n(٦) \"معاني القرآن\" للفراء ١/ ٤٧٨.\n(٧) انظر: القراءتين في \"التيسير\" للداني (ص ١٢٣)، \"التبصرة\" لمكي (ص ٥٣٦)، \"الغاية\" لابن مهران (ص ٢٧٨).","vol":"14","page":279},{"text":"<span data-type=\"title\" id=toc-1828>٩١ </span>- ﴿آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ﴾\nقال رسول الله - ﷺ -: \"قال لي جبريل ﵇: ما أبغضت أحدًا من عباد الله ما أبغضت عبدين، أحدهما من الجن والآخر من الإنس، فأما الَّذي من الجنّ فإبليس لعنه الله حين أبي السجود لآدم ﵇، وأما الَّذي (١) من الإنس ففرعون (عدو الله) (٢) حين قال: أنا ربكم الأعلى، ولو رأيتني يا محمد وأنا أدسّ الطين في فيه مخافة أن تدركه الرحمة\" (٣).\n_________\n(١) من (ت).\n(٢) من (ت).\n(٣) ذكره المصنف أيضًا في \"عرائس المجالس\" (ص ١٧٦)، وآخره بمعناه عند الطيالسي في \"المسند\" (ص ٣٤١)، وأحمد في \"المسند\" ١/ ٢٤٠، ٣٤٠ (٢١٤٤، ٣١٥٤) ومن طريقه الحاكم في \"المستدرك\" ١/ ٧٥.\nوأخرجه الترمذي في التفسير باب ومن سورة يونس (٣١٠٨)، والنسائي في \"السنن الكبرى\" في التفسير، باب (١٨٢/ ١١٢٣٨)، والطبري في \"جامع البيان\" ١١/ ٦٣١، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٩٧ من طرق عن شعبة، عن عدي بن ثابت وعطاء بن السائب، عن سعيد بن جبير، عن ابن عباس، رفعه أحدهما إلى النبي -ﷺ- قال: \"إن جبريل كان يدس في فم فرعون الطين مخافة أن يقول: لا إله إلا الله\".\nقال الترمذي: هذا حديث حسن صحيح غريب من هذا الوجه.\nوفي \"تحفة الأشراف\" للمزي ٤/ ٤٢٨: حسن غير بصحيح.\nوقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\nوأخرج الطيالسي في \"المسند\" (ص ٣٥٠)، وأحمد في \"المسند\" ١/ ٢٤٥ (٢٢٠٣)، وعبد بن حميد في \"المنتخب\" (ص ٢٢٢)، والترمذي في التفسير، باب =","vol":"14","page":280},{"text":"<span data-type=\"title\" id=toc-1829>٩٢ </span>- قوله تعالى: ﴿فَالْيَوْمَ نُنَجِّيكَ﴾\nأي نلقيك على نجوةٍ من الأرض وهي المكان المرتفع (١)، قال أوس بن حجر (٢):\nفَمَن بعِقْوتِه كَمَن بنَجوتِه ... والْمُستَكِنُّ كَمَن يَمشي بقِرْواح\nوقرأ يحيى بن يعمر ويعقوب (نُنْجِيكَ) خفيفة (٣) ﴿بِبَدَنِكَ﴾\n_________\n= ومن سورة يونس (٣١٠٧)، والطبراني في \"المعجم الكبير\" ١٢/ ٢١٦ (١٢٩٣٢)، والخطيب في \"تاريخ بغداد\" ٨/ ١٠١ من طرق عن حماد بن سلمة، عن علي بن زيد بن جدعان، عن يوسف بن مهران، عن ابن عباس أن النبي - ﷺ - قال: \"لما أغرق الله فرعون قال: آمنت أنَّه لا إله إلا الَّذي آمنت به بنو إسرائيل، فقال جبريل: يا محمد؛ فلو رأيتني وأنا آخذ من حالّ البحر فأدسّه في فيه مخافة أن تدركه الرحمة\". وهذا لفظ الترمذي، وقال: هذا حديث حسن.\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ٢٨١، \"غريب الحديث\" لابن قتيبة (ص ١٩٩)، \"معاني القرآن\" للنحاس ٣/ ٣١٥، \"معاني النيسابوري\" ١/ ٣٢٣.\nوانظر معنى النجوة في \"لسان العرب\" لابن منظور (نجا).\n(٢) البيت في \"ديوانه\" (ص ١٦) من قصيدة يصف السحاب والمطر بالشدّة، \"الشعر والشعراء\" لابن قتيبة (ص ١١٧)، \"جامع البيان\" للطبري ١١/ ١٦٤، \"المحرر الوجيز\" لابن عطية ٣/ ١٤٢، \"الأغاني\" للأصبهاني ١١/ ٧٥ والبيت كذلك لعبيد بن الأبرص في \"ديوانه\" (ص ١٥)، \"تهذيب اللغة\" للأزهري ١١/ ٢٠١، \"مجمل اللغة\" لابن فارس ٤/ ٣٨٣، \"الأمالي\" للقالي ١/ ١٧٧، \"لسان العرب\" لابن منظور، \"تاج العروس\" للزبيدي (قرح).\n(٣) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٨ - ٢٥٩، \"البحر المحيط\" لأبي حيان ٥/ ١٨٩.","vol":"14","page":281},{"text":"بجسدك لا روح فيه (١).\nالجزء الحادي عشر وقال مجاهد والكسائي: البدن هاهنا الدِّرع (٢)، وكان دارعًا.\nقال الأعشى (٣):\nوبيضاءَ كالنَّهي مَوضونةٍ ... لها قَونَسٌ فوقَ جَيب البَدَنْ\nوقرأ عبد الله - ﵁ -: (فاليوم ننحّيك ببدانك) (٤)، أي نلقيك على\n_________\n(١) حكاه الطبري في \"جامع البيان\" ١١/ ١٦٥ عن جماعة من المفسرين منهم مجاهد وابن جريج وعبد الله بن شداد. قال النحاس في \"معاني القرآن\" ٣/ ٣١٥: وهو أحسن الأقوال.\n(٢) حكى هذا المعنى بغير نسبة النحاس في \"معاني القرآن\" ٣/ ٣١٥، والسجستاني في \"الغريب\" (ص ٤٥٨)، الوزير المغربي في \"المصابيح\" (ل ١٥٤/ ب)، الراغب الأصفهاني في \"مفردات ألفاظ القرآن\" (ص ١١٢)، وقال: فقد يسمى الدرع بدنة لكونها على البدن؛ كما يسمى موضع اليد من القميص يدًا، والبغوي في \"معالم التنزيل\" ٤/ ١٤٩، وابن عطية في \"المحرر الوجيز\" ٣/ ١٤٢.\nولم أجد من عزا هذا القول لمجاهد غير المصنف، فلعله وهم في ذلك، وإنما المروي عن مجاهد هو القول الَّذي قبله كما في \"تفسيره\" ١/ ٢٩٧: يعنى بجسدك من البحر ميتًا.\nوقد قال الأخفش في \"معاني القرآن\" ١/ ٣٧٨ متعقبًا هذا القول: وليس قولهم: إن البدن هاهنا: الدرع بشيء، ولا له معنى.\n(٣) البيت في \"ديوانه\" (ص ٢٥).\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٣)، \"البحر المحيط\" لأبي حيان ٥/ ١٨٩.","vol":"14","page":282},{"text":"ناحية من البحر، وقيل نُبعِدُك ﴿لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً﴾ عبرة وعظةً (١).\nوقرأ علي بن أبي طالب - ﵁ -: (لمن خلقك) بالقاف (٢)، يريد آية لخالقك.\n﴿وَإِنَّ كَثِيرًا مِنَ النَّاسِ﴾ قال مقاتل: يعني أهل مكة (٣). وقال الحسن: هي عامة (٤) ﴿عَنْ آيَاتِنَا﴾ عن الإيمان بآياتنا ﴿لَغَافِلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1830>٩٣ </span>- قوله تعالى: ﴿وَلَقَدْ بَوَّأْنَا﴾\nأنزلنا (٥) ﴿بَنِي إِسْرَائِيلَ﴾ بعد مهلك فرعون ﴿مُبَوَّأَ﴾ منزل ﴿صِدْقٍ﴾ يعني مصر (٦)، وقيل: الأردن وفلسطين (٧)، وهي الأرض المقدسة التي كتبها الله تعالى ميراثًا لإبراهيم ﵇ وذريته.\n_________\n(١) انظر: \"جامع البيان\" للطبري ١١/ ١٦٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٩٨٤، \"النكت والعيون\" للماوردي ٢/ ٤٤٩.\n(٢) \"إعراب القراءات الشواذ\" للعكبري ١/ ٦٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٨١، وعزاها في \"زاد المسير\" لابن الجوزي ٤/ ٦٢ لابن السميفع وأبي المتوكل وأبي الجوزاء.\n(٣) حكاه أبو حيان في \"البحر المحيط\" ٥/ ١٨٩.\n(٤) المصدر السابق.\n(٥) \"جامع البيان\" للطبري ١١/ ١٦٦، \"بحر العلوم\" للسمرقندي ٢/ ١١٠، \"معالم التنزيل\" للبغوي ٤/ ١٤٩.\n(٦) عزاه ابن الجوزي في \"زاد المسير\" ٤/ ٦٢، وأبو حيان في \"البحر المحيط\" ٥/ ١٨٩ للضحاك.\nوهو قول أبي الليث السمرقندي في \"بحر العلوم\" ٢/ ١١٠، والبغوي في \"معالم التنزيل\" ٤/ ١٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٨١.\n(٧) عزاه ابن الجوزي في \"زاد المسير\" ٤/ ٦٢ لأبي صالح عن ابن عباس. =","vol":"14","page":283},{"text":"وقال الضحاك: هي مصر والشام (١).\n﴿وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ﴾ الحلالات ﴿فَمَا اخْتَلَفُوا﴾ يعني اليهود الذين (٢) كانوا في عهد محمد - ﷺ - ﴿حَتَّى جَاءَهُمُ الْعِلْمُ﴾ البيان بأن محمدًا رسولُ صدق (٣) ودينه حقّ، وقيل: العِلم بمعنى المعلوم (٤)، كقولهم للمخلوق: خلق، وللمقدور: قَدْر، وهذا الدرهم ضرب الأمير (٥).\n_________\n= وذكره أيضًا البغوي في \"معالم التنزيل\" ٤/ ١٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٨١.\nوأسند الطبري في \"جامع البيان\" ١١/ ١٦٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٨٥ نحوه عن قتادة قال: بوأهم الله الشام وبيت المقدس.\nقال ابن عطية في \"المحرر الوجيز\" ٣/ ١٤٢: وهذا أصح، بحسب ما حفظ من أنهم لن يعودوا إلى مصر.\n(١) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٧٥ لابن أبي شيبة، وابن المنذر، وابن أبي حاتم، وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٦٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٨٥ من طريق جويبر، عن الضحاك ... به.\nوذكره البغوي في \"معالم التنزيل\" ٤/ ١٤٩، وابن الجوزي في \"زاد المسير\" ٤/ ٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٨١.\n(٢) في الأصل: الَّذي، والمثبت من (ت).\n(٣) في (ت): صادق.\n(٤) قاله الفراء في \"معاني القرآن\" ١/ ٤٧٨، والطبري في \"جامع البيان\" ١١/ ١٦٧، وعزاه ابن الجوزي في \"زاد المسير\" ٤/ ٦٣ لابن عباس. وذكره الماوردي في \"النكت والعيون\" ٢/ ٤٥٠، والبغوي في \"معالم التنزيل\" ٤/ ١٥٠، وأبو حيان في \"البحر المحيط\" ٥/ ١٩٠.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٥٠ وزاد في آخره: (أي مضروبه).","vol":"14","page":284},{"text":"قال الله تعالى: ﴿هَذَا خَلْقُ اللَّهِ﴾ (١)، ومعنى الآية: فما اختلفوا في محمد - ﷺ - حتَّى جاءهم معلومهم وهو محمد - ﷺ -؛ لأنهم كانوا يعلمونه قبل خروجه (٢).\n﴿إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ﴾ في الدين.\n\n<span data-type=\"title\" id=toc-1831>٩٤ </span>- قوله تعالى: ﴿فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ﴾ الآية\nقد أكثر العلماء في تأويل هذِه الآية: فقال مقاتل: قالت كفّار مكة: إنما يُلقي هذا الوحي على لسان محمد شيطان يقال له: (الرسّ) (٣)، فأنزل الله تعالى: ﴿فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ﴾؛ يعني القرآن ﴿فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ﴾ فيخبرونك أنك مكتوب عندهم في التوراة رسولًا نبيًّا.\nوقيل: الخطاب للرسول ﵇ والمراد به غيره من الشاكّين؛ على مذهب العرب في خطابهم الرجل بالشيء ويريدون به غيره؛ كقوله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ﴾ (٤) الخطاب للنبي - ﷺ - والمراد به المؤمنون، يدل عليه قوله تعالى: ﴿إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا﴾ (٥) ولم يقل: تَعْمَل (٦).\n_________\n(١) لقمان: ١١.\n(٢) انظر \"جامع البيان\" للطبري ١١/ ١٦٧، \"بحر العلوم\" للسمرقندي ٢/ ١١٠.\n(٣) \"تفسير مقاتل\" ٢/ ٢٤٨ بمعناه.\n(٤) الأحزاب: ١.\n(٥) الأحزاب: ٢.\n(٦) هذا قول الفراء في \"معاني القرآن\" ١/ ٤٧٩، والسمرقندي في \"بحر العلوم\" =","vol":"14","page":285},{"text":"وقال القتيبيُّ: كان الناس على عهد رسول الله -ﷺ- أصنافًا، منهم كافرٌ مكذب: لا يرى إلا أن ما جاء به باطل، ومؤمن مصدّق: يعلم أن ما جاء به حقٌّ، وشاكٌّ في الأمر: لا يدري كيف هو، يقدِّم رجلًا ويُؤخِّر أخرى، فخاطب الله ﷿ هذا الصنف من الناس فقال: إن كنت أيها الإنسان في شكٍّ مما أنزلنا إليك من الهدى على لسان محمد - ﷺ -؛ فاسأل الأكابر من علماء أهل الكتاب مثل عبد الله بن سلّام وسلمان الفارسي وتميم الداري - ﵁ - وأشباههم، فيشهدون على صِدقِهِ، ولم يُرِدِ المعاندين منهم (١).\nوقيل: (إنْ) بمعنى الجحد (٢)، وتقديره: فما كنت في شك مما أنزلنا إليك فاسألوا يا معشر الناس أنتم دون النبي - ﷺ -؛ كما قال: ﴿وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ﴾ (٣) يعني (٤): وما كان مكرُهُم.\n_________\n= ٢/ ١١١، والواحدي في \"الوسيط\" ٢/ ٥٥٩، والبغوي في \"معالم التنزيل\" ٤/ ١٥٠، وابن عطية في \"المحرر الوجيز\" ٣/ ١٤٢ - ١٤٣، وأبو حيان في \"البحر المحيط\" ٥/ ١٩٠ وذكره الطبري في \"جامع البيان\" ١١/ ١٦٩ وجوّزه.\n(١) \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٧٢).\n(٢) ذكر هذا المعنى الزجاج في \"معاني القرآن\" ٣/ ٣٣، وابن الجوزي في يازاد المسير\" ٤/ ٦٣، وأبو حيان في \"البحر المحيط\" ٥/ ١٩٠.\nوعزاه ابن عطية في \"المحرر الوجيز\" ٣/ ١٤٢ للحسن.\n(٣) إبراهيم: ٤٦.\n(٤) في (ت): بمعنى.","vol":"14","page":286},{"text":"وقيل: إن الله تعالى عَلِم أن الرسول - ﷺ - لم (١) يشكّ، ولكنه أراد أن يأخذ الرسول بقوله؛ (لا شكَّ ولا امتراء) (٢) بل إقامةً للحجة على الشَّاكِّين من قومه، كما يقول لعيسى ﵇: ﴿أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ﴾ (٣) وهو يعلم أنَّه لم يقله؛ ليأخذه بقوله ﴿سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ﴾ (٤) إقامة للحجة على النصارى. وقال الفراء: علم الله سبحانه أن رسول الله - ﷺ - غير شاك فقال له: فإن كنت في شكِّ؛ وهذا كما تقول لغلامك الَّذي لا يشك في مُلكِكَ إياه: إن كنت عبدي فأطعني (٥)، وكما تقول لابنك: إن كنت ابني فبرني (٦).\nوقال عبد العزيز بن يحيى الكتاني: الشاكّ في الشيء يضيق به الصدر، فيقال لِضَيِّقِ الصَّدْر شاكّ، يقول يعني الله سبحانه: إن ضقت ذرعًا بما تُعاين من تعنتهم وبغيهم وأذاهم؛ فاصبر واسأل الذين يقرءون الكتاب من قبلك فيخبرونك كيف صبر الأنبياء على أذى قومهم، وكيف كان عاقبة أمرهم من النصر والتمكين (٧).\n_________\n(١) في (ت): لا.\n(٢) في هامش الأصل: في نسخة: لا أشك ولا أمتري، وكذا هي في (ت).\n(٣) المائدة: ١١٦.\n(٤) المائدة: ١١٦.\n(٥) \"معاني القرآن\" للفراء ١/ ٤٧٩.\n(٦) مثل به الطبري في \"جامع البيان\" ١١/ ١٦٩.\n(٧) ذكره مختصرًا بدون نسبة القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٨٢، وأبو حيان في \"البحر المحيط\" ٥/ ١٩١.","vol":"14","page":287},{"text":"[١٤٩٠] وسمعت أبا القاسم الحسن بن محمد بن حبيب (١)، يقول: سمعت أبا بكر محمد بن محمد بن أحيد القطان (٢) البلخي يقول: كان جائزًا على الرسول - ﷺ - وسوسة الشيطان؛ لأن المجاهدة في ردّها مما يستحق عليها عظيم الثواب، وأمره الله تعالى بالإستعاذة منه كلاهما جائز بالاستغفار منه، وكان (ضيق صدره) (٣) من ذلك والله أعلم (٤).\nوقال الحسين بن الفضل: إن مع (٥) حروف الشرط لا يثبت الفعل (٦)، والدليل عليه ما روي أن رسول الله - ﷺ - قال لما نزلت هذِه الآية: قال\" والله لا أشكّ ولا أسأل\" (٧).\n_________\n(١) قيل: كذبه الحاكم.\n(٢) في (ت): العطار. ولم يذكر بجرح ولا تعديل.\n(٣) في (ت): أضيق على صدره.\n(٤) [١٤٩٠] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم، وأبو بكر مجهول الحال.\nالتخريج:\nلم أجده.\n(٥) في (ت): من.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٨٢ والعبارة فيه: الفاء مع حروف الشرط لا توجب الفعل ولا تثبته.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٩٨، والطبري في \"جامع البيان\" ١١/ ١٦٨ من طريق معمر، وأخرجه الطبري أيضًا في \"جامع البيان\" ١١/ ١٦٨ من طريق يزيد، عن سعيد، كلاهما عن قتادة قال: بلغنا أن رسول الله - ﷺ - قال: \"لا أشكّ ولا أسأل\". =","vol":"14","page":288},{"text":"ثم استأنف الكلام فقال: ﴿لَقَدْ جَاءَكَ الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1832>٩٥ </span>- ﴿وَلَا تَكُونَنَّ مِنَ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ فَتَكُونَ مِنَ الْخَاسِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1833>٩٦ </span>- قوله تعالى: ﴿الَّذِينَ حَقَّتْ﴾\nوجبت (١) ﴿عَلَيْهِمْ كَلِمَتُ رَبِّكَ﴾ لعنتُه إياهم (٢).\nوقال قتادة: سخطة الله سبحانه (٣).\nوقال ابن عباس - ﵄ -: قول ربك بالسخطة (٤).\n_________\n= وأخرجه سعيد بن منصور في \"السنن\" ٥/ ٣٣٢، والطبري في \"جامع البيان\" ١١/ ١٦٨ عن سعيد بن جبير والحسن البصري من قولهما.\nوأسنده ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٨٦ عن ابن عباس من قوله.\n(١) قال الطبري في \"جامع البيان\" ١١/ ١٦٩ وقال: يقال منه: حقّ على فلان كذا يحقُّ عليه إذا ثبت عليه ووجب.\nوانظر \"معالم التنزيل\" للبغوي ٤/ ١٥١، \"زاد المسير\" لابن الجوزي ٤/ ٦٤.\n(٢) قاله الطبري في \"جامع البيان\" ١١/ ١٦٩، وانظر \"معالم التنزيل\" للبغوي ٤/ ١٥١، \"زاد المسير\" لابن الجوزي ٤/ ٦٤.\n(٣) من (ت).\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٩٨، وابن جرير في \"جامع البيان\" ١١/ ١٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٨٦ من طريق معمر، عن قتادة ... به.\nوذكره النحاس في \"معاني القرآن\" ٣/ ٣١٨، والبغوي في \"معالم التنزيل\" ٤/ ١٥١.\n(٤) انظر \"بحر العلوم\" للسمرقندي ٢/ ١١١، \"الوسيط\" للواحدي ٢/ ٥٦٠، \"معالم التنزيل\" للبغوي ٤/ ١٥١، \"زاد المسير\" لابن الجوزي ٤/ ٦٤.\nقال البغوي: قيل: (والكلمة) هي قوله: هؤلاء في النار ولا أبالي.","vol":"14","page":289},{"text":"وقال: إن الله تعالى خلق الخلق شقيًّا وسعيدًا، فمن كان سعيدًا لا يكفر إلا ريثما يراجع الإيمان، ومن كان شقيًّا لا يؤمن إلا ريثما يراجع الكفر، وإنما الأعمال بالخواتيم.\nوقرأ أهل المدينة والشام (كلمات) جمعًا (١). ﴿لَا يُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1834>٩٧ </span>- ﴿وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ﴾\nدلالة ﴿حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ﴾ قال الأخفش: أنّث فِعْل (كُلّ) لأنها مضافة إلى مؤنث (٢). ولفظة (كل) للمذكر والمؤنث سواء ﴿فَلَوْلَا﴾ فهلّا (٣)، وكذلك هو في حرف عبد الله وأبيّ ﵄ (٤)، وقال الشاعر (٥):\n_________\n(١) \"الحجة\" لابن زنجلة (ص ٣٣١)، \"الغاية\" لابن مهران (ص ٢٧٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٦٢.\n(٢) إلى هنا في \"معاني القرآن\" للأخفش ١/ ٣٧٨.\n(٣) انظر مجيء (لولا) بمعنى (هلّا) للتحضيض في \"رصف المبانى\" للمالقى (ص ٣٦١)، \"الجنى الداني\" للمرادي (ص ٦٠٥).\nوقال مقاتل ٢/ ٢٤٩: كل شيء في القرآن (فلولا) فهلا، إلا ما في يونس وهود.\n(٤) \"معاني القرآن\" للفراء ١/ ٤٧٩، \"المحرر الوجيز\" لابن عطية ٣/ ١٤٣، \"البحر المحيط\" لأبي حيان ٥/ ١٩٢.\n(٥) البيت لجرير في \"ديوانه\" (ص ٢٦٥)، \"خزانة الأدب\" للبغدادي ٣/ ٥٥، ٥٧، ٦٠، \"تلخيص الشواهد\" (ص ٤٣١)، \"الخصائص\" لابن جني ٢/ ٤٥، \"شرح شواهد المغني\" ٢/ ٦٦٩، \"المحرر الوجيز\" لابن عطية ٣/ ١٤٣.\nونسبه الهروي في \"الأزهية\" (ص ١٦٨)، وابن منظور في \"لسان العرب\" (ضطر)، والسمين الحلبي في \"الدر المصون\" ٦/ ٢٦٨ للفرزدق. =","vol":"14","page":290},{"text":"تعُدُّون عَقرَ النِّيب أَفضَلَ مَجدِكُم ... بَني ضَواطَرى لولا الكَمِيَّ المقنّعا\nأي هلّا.\nومعنى الآية: فلم تكن قرية؛ لأن في الاستفهام ضربًا من الجحد (١) ﴿كَانَتْ قَرْيَةٌ آمَنَتْ﴾ عند معاينتها العذاب ﴿فَنَفَعَهَا إِيمَانُهَا﴾ في وقت البأس ﴿إِلَّا قَوْمَ يُونُسَ﴾ فإنه نفعهم إيمانهم في ذلك الوقت لِمَا علم الله تعالى من صدقهم. قال أهل النحو: ﴿قَوْمَ﴾ منصوب على الاستثناء المنقطع، وإن شئت قلت من غير جنسه؛ لأن القوم مستثنى من القرية، ومنجّون من مُهلكين وتقديره: لكن قوم يونس (٢)،\n_________\n= وبلا نسبة في \"الجنى الداني\" للمرادي (ص ٦٠٦)، \"الأشباه والنظائر\" ١/ ٢٤٠، \"همع الهوامع\" للسيوطي ١/ ١٤٨، \"البحر المحيط\" لأبي حيان ٥/ ١٩٢.\nوالنيب: النوق المسنّة، وضوطرى: حمقاء، والمعنى كما قال المالقي في \"رصف المباني\" -ﷺ-: أي: لولا تبارزون الكمي أو تغلبون أو تقتلون أو نحو ذلك.\n(١) انظر \"معالم التنزيل\" للبغوي ٤/ ١٥١.\nوقال ابن هشام في \"مغني اللبيب\" (ص ٣٦٣): والظاهر أن المعنى على التوبيخ -أي: فهلا كانت قرية واحدة من القرى المهلكة ثابت عن الكفر قبل مجيء العذاب فنفعها ذلك. وهو تفسير الأخفش والكسائي والفراء والنحاس.\n(٢) أورده النحاس في \"إعراب القرآن\" ٢/ ٢٦٨، وقال: هذا قول الكسائي والأخفش والفراء.\nوهو في \"معاني القرآن\" للفراء ١/ ٤٧٩، \"إملاء ما من به الرحمن\" للعكبري ٢/ ٣٣، \"إعراب القرآن\" للهمداني ٢/ ٥٩٤.\nوقد حرر الطبري في \"جامع البيان\" ١١/ ١٧٠ - ١٧١ هذا المعنى تحريرًا ماتعًا.","vol":"14","page":291},{"text":"كقوله النابغة (١):\n............ ... وما بالربع من أحد\nإلا ... أوارِيّ .................\nونحوها.\nوفي (يونس) لغات (٢): ضم النون، وهو الاختيار؛ لضمة الياء، ولكثرة من قرأ بها.\nوقرأ طلحة والأعشى والجحدري وعيسى بكسر النون، وعن بعضهم بفتح النون، وحكى أبو زيد الأنصاري عن العرب همزة مع الضمة والكسرة والفتحة.\n﴿لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ﴾ وهو وقت انقضاء آجالهم (٣).\nقال بعضهم: إنما نفعهم إيمانهم في وقت البأس؛ لأنَّ آجالهم قد\n_________\n(١) هكذا أورده المؤلف، وهو مركب من شطرين في \"ديوانه\" (ص ٧٦).\nوروايته:\nوقفت فيها أصيلانًا أسائلها ... عيَّتْ جوابًا، وما بالرَّبع من أَحَدِ\nإلا الأواريَّ لأيًا ما أبيّنها ... والنُّؤي كالحوض بالمظلومة الجلد\nوالشاهد في \"معاني القرآن\" للفراء ١/ ٤٨٠، \"جامع البيان\" للطبري ١١/ ١٧٠، \"المحرر الوجيز\" لابن عطية ٣/ ١٤.\n(٢) انظر هذِه اللغات في: \"إعراب القرآن\" للنحاس ١/ ٥٠٦، \"إعراب القراءات الشواذ\" للعكبري ١/ ٤١٩، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ١٦ - ١٧، \"البحر المحيط\" لأبي حيان ٣/ ٤١٣.\n(٣) انظر \"جامع البيان\" للطبري ١١/ ١٧٣، \"معالم التنزيل\" للبغوي ٤/ ١٥١.\nوأسنده ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٠ عن السدي.","vol":"14","page":292},{"text":"بقيت منها بقية، فنجوا لما بقي من آجالهم، فأمّا إيمان من قد مضى وانقضى أجله فغير نافع عند حضور الأجل (١).\nوقصة الآية على ما ذكره عبد الله بن مسعود - ﵁ - وسعيد بن جبير والسدي ووهب وغيرهم: أنَّ قوم يونس ﵇ كانوا بنينوى من أرض الموصل فأرسل الله تعالى إليهم يونس ﵇ يدعوهم إلى الإسلام وتَرْك ما هم عليه، فدعاهم، فأبوا، فقيل له: أخبرهم أنّ العذاب مصبّحهم إلى ثلاث، فأخبرهم بذلك، فقالوا: إنَّا لم نجرّب عليه كذبًا، فانظروا: فإن بات فيكم تلك الليلة فليس بشيء، وإن لم يبت فاعلموا أن العذاب مصبّحكم، فلما كان في جوف الليل خرج يونس ﵇ من بين أظهرهم، فلما أصبحوا تغشَّاهم العذاب. قال ابن جبير: كما يغشى الثوب القبر إذا أدخل فيه صاحبه (٢).\nقال مقاتل: كان العذاب فوق رؤوسهم قدر ميل (٣).\nقال ابن عباس: قدر ثلثي ميل (٤).\n_________\n(١) في هامش الأصل: في نسخة: العذاب.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٧٣ لأحمد في \"الزهد\"، وابن جرير وابن المنذر وابن أبي حاتم وأبي الشيخ.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٧٢ من طريق سفيان، وابن أبي حاتم في \"تفسير القرآن العظيم\"٦/ ١٩٨٩ من طريق أبي نعيم، كلاهما عن إسماعيل بن عبد الملك، عن سعيد بن جبير .. بنحوه.\n(٣) \"تفسير مقاتل\" ٢/ ٢٥٠.\n(٤) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٧٣ لأحمد في \"الزهد\" وابن جرير.\nوقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٧١ من طريق صالح المري، عن =","vol":"14","page":293},{"text":"قال وهب: أغامت السماء غيمًا أسود هائلًا تدخّن دخانًا شديدًا، فهبط حتَّى غشي مدينتهم واسودّت سطوحهم، فلما رأوا ذلك أيقنوا بالهلاك، فطلبوا نبيهم فلم يجدوه، فقذف الله في قلوبهم التوبة، فخرجوا إلى الصعيد بأنفسهم ونسائهم وصبيانهم ودوابِّهم، ولبسوا المسوح، وأظهروا الإيمان والتوبة، وأخلصوا النية، وفرَّقوا بين كل والدة وولدها من الناس والأنعام، فحنّ بعضهم إلى بعض، وعلت أصواتها، واختلطت أصواته بأصواتهم، وحنينها بحنينهم، وعجُّوا وتضرعوا إلى الله سبحانه، وقالوا: آمنا بما جاء به يونس ﵇، فرحمهم ربهم، فاستجاب دعاءهم، وكشف عنهم العذاب بعد ما أظلّهم وتدلّى عليهم، وذلك يوم عاشوراء (١).\nقال ابن مسعود: بلغ من توبة أهل نينوى أن ترادّوا المظالم بينهم، حتَّى إن كان الرجل ليأتي الحَجَر وقد وضع عليه أساس بنيانه فيقتلعه فيردّه (٢).\nوروى صالح المرّي (٣)، عن أبي عمران الجوني (٤)، عن أبي\n_________\n= قتادة، عن ابن عباس: إنَّ العذاب كان هبط على قوم يونس حتَّى لم يكن بينهم وبينه إلا قدر ثلثي ميل، فلمّا دعوا كشف الله عنهم.\n(١) انظر \"تفسير مقاتل\" ٢/ ٢٥٠، \"جامع البيان\" للطبري ١١/ ١٧٠ - ١٧٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٩٨٨، \"معالم التنزيل\" للبغوي ٤/ ١٥٢.\n(٢) لم أجده.\n(٣) صالح بن بشير بن وادع. أبو بشر البصري، القاص الزاهد. ضعيف.\n(٤) عبد الملك بن حبيب الأزدي أو الكندي، ثقة.","vol":"14","page":294},{"text":"الجلد (١) قال: لمّا غشي قوم يونس العذاب مضوا إلى شيخ من بقية علمائهم، فقالوا له: قد نزل بنا العذاب فما ترى؟ قال: قولوا: يا حي حين لا حي، ويا حي يحيي الموتى، ويا حي لا إله إلا أنت، فقالوها، فكشف الله تعالى عنهم العذاب ومتعوا إلى حين (٢).\nقالوا: وكان يونس ﵇ قد خرج من بين أظهرهم وأقام ينتظر العذاب وهلاك قومه، فلم يحيى شيئًا، وكان من كذب ولم يكن له بيّنة قُتِل، فقال يونس، لما كُشف عنهم العذاب: كيف أرجع إلى قومي وقد كذبتهم، فانطلق عاتئا على ربه مغاضبًا لقومه، فأتى البحر فإذا قوم يركبون سفينة فحملوه بغير أجر، فلما دخلها وقفت السفينة، والسفن تسير يمينًا وشمالًا، قالوا: ما لسفينتكم؟ قال يونس: إن فيها عبدًا آبقًا ولا تجري ما لم تلقوه، قالوا: أما أنت، يا نبي الله، فلا نلقيك، فاقترعوا، فوقعت القرعة عليه ثلاثًا، فوقع في الماء، ووكِلَ به حوت فابتلعه.\nقال ابن مسعود: فابتلع الحوت حوتٌ آخر، فأهوى به إلى قرار\n_________\n(١) في جميع النسخ: أبي الخلد. وهو تصحيف، والمثبت من مصادر الترجمة والتخريج.\nوهو أبو الجلد جيلان بن أبي فروة الأسدي، ثقة.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٣/ ٥٧٣ وعزاه لأحمد في \"الزهد\" وابن جرير وابن المنذر وابن أبي حاتم.\nوقد أخرجه أحمد في \"الزهد\" (ص ٣٤) من طريق هاشم، والطبري في \"جامع البيان\" ١١/ ١٧٢ من طريق يحيى بن واضح، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٨٩ من طريق سيّار بن حاتم، ثلاثتهم عن صالح المري .. بنحوه.","vol":"14","page":295},{"text":"الأرض، وكان في بطنه أربعين ليلة، يسمع تسبيح الحصا، فنادى في الظلمات أن: لا إله إلا أنت سبحانك إني كنت من الظالمين، فاستجاب الله له، فأمر الحوت فنبذه على ساحل البحر، وهو كالفرْخِ الممعَّط، فأنبت الله عليه شجرة من يقطين، فجعل يستظل تحتها، ووكّل الله به وعلًا يشرب من لبنها، فيبست الشجرة فبكى عليها، فأوحى الله تعالى إليه: تبكي على شجرة يبست ولا تبكي على مائة ألف أو يزيدون أردت أن أهلكهم، فخرج يونس فإذا هو بغلام يرعى، فقال: ممن أنت، يا غلام؟ قال: من قوم يونس، قال: إذا رجحت إليهم فأخبرهم أنك لقيت يونس، فقال الغلام: إن كنت يونس فقد تعلم أنَّه إن لم تكن لي بينة قتلت، فمن يشهد لي؟ قال يونس: تشهد لك هذِه البقعة وهذِه الشجرة، فقال له الغلام: فمرهما، فقال يونس: إذا جاءكما هذا الغلام فاشهدا له، قالتا: نعم، فرجع الغلام إلى قومه فقال للملك: إني قد لقيت يونس، وهو يقرأ عليكم السلام، وكان له إخوة، وكان في منعة، فأمر الملك بقتله، فقال: إنَّ لي بينة؛ فأرسلوا معي، فأتى البقعة والشجرة، فقال أنشدكما: هل أشهدكما يونس؟ قالتا: نعم، فرجع القوم مذعورين، وقالوا للملك: شهد له الشجرة والأرض، فأخذ الملك بيد الغلام فأجلسه في مجلسه، وقال: أنت أحق بهذا المكان مني، قال ابن مسعود: فأقام لهم أمرهم أربعين سنة (١).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٥٣، ونحوه في \"تاريخ الرسل والملوك \" =","vol":"14","page":296},{"text":"<span data-type=\"title\" id=toc-1835>٩٨ </span>- قوله تعالى: ﴿وَلَوْ شَاءَ رَبُّكَ﴾\nيا محمد ﴿لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا﴾.\nقال الحسين بن الفضل: لاضطرهم إلى الإيمان (١). قال الأخفش: جاء بقوله ﴿جَمِيعًا﴾ مع ﴿كُلُّ﴾ تأكيدًا؛ كما قال: ﴿لَا تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ﴾ (٢) (٣).\n﴿أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُوا مُؤْمِنِينَ﴾ قال ابن عباس: كان رسول الله - ﷺ - حريصًا على أن يؤمن جميع الناس ويتابعوه على الهدى، فأخبره الله جلّ ثناؤه أنَّه لا يؤمن إلا من سبق له من الله سعادة في الذكر الأول، ولا يضلّ إلا من سبق له من الله الشقاء في الذكر الأول (٤).\n\n<span data-type=\"title\" id=toc-1836>٩٩ </span>- ﴿وَمَا كَانَ﴾\nوما ينبغي ﴿لِنَفْسٍ أَنْ تُؤْمِنَ﴾ وقال المبرد: معناه: وما كانت لتؤمن (٥) ﴿إِلَّا بِإِذْنِ اللَّهِ﴾: قال ابن عباس: بأمر الله. وقال عطاء:\n_________\n= للطبري ٢/ ١١ - ١٧، \"الكامل\" لابن الأثير ١/ ٢٨٠.\n(١) ذكره بدون نسبة القرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٨٤.\n(٢) النحل: ٥١.\n(٣) \"معاني القرآن\" للأخفش ١/ ٣٧٨.\n(٤) أسنده الطبري في \"جامع البيان\" ١١/ ١٧٣ من طريق معاوية، عن علي بن أبي طلحة، عن ابن عباس ... به.\nوذكره النحاس في \"معاني القرآن\" ٣/ ٣٢٠، والبغوي في \"معالم التنزيل\" ٤/ ١٥٣، وابن الجوزي في \"زاد المسير\" ٤/ ٦٧.\n(٥) ذكر القولين البغوي في \"معالم التنزيل\" ٤/ ١٥٣.","vol":"14","page":297},{"text":"بمشيئة الله (١)، كقوله: ﴿وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ﴾ (٢).\nوقال العوفي: بما سبق لها من قضائه. وقال الكتاني: بعلمه وتوفيقه (٣).\n﴿وَيَجْعَلُ﴾ أي: ويجعل الله، وقرأ الحسن وعاصم، في رواية أبي بكر بالنون (٤). ﴿الرِّجْسَ﴾ العذاب والسخط (٥).\nوقرأ الأعمش (الرجز) بالزاي (٦). ﴿عَلَى الَّذِينَ لَا يَعْقِلُونَ﴾ حجج الله في التوحيد والنبوة (٧).\n\n<span data-type=\"title\" id=toc-1837>١٠٠ </span>- ﴿قُلِ﴾\nيا محمد لهؤلاء المشركين السائلي: الآيات ﴿انْظُرُوا مَاذَا فِي السَّمَاوَاتِ﴾ من الشمس والقمر والنجوم ﴿وَالْأَرْضِ﴾ من الجبال والبحار\n_________\n(١) ذكرهما البغوي في \"معالم التنزيل\" ٤/ ١٥٣، وابن الجوزي في \"زاد المسير\" ٤/ ٦٧.\n(٢) البقرة: ١٠٢.\n(٣) ذكرهما ابن الجوزي أيضًا في \"زاد المسير\" ٤/ ٦٧ عن الزجاج في \"معاني القرآن\" وابن الأنباري.\n(٤) \"التبصرة\" لمكي (ص ٥٣٧)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٢٠٢)، \"غاية الاختصار\" للعطّار ٢/ ٥١٨.\n(٥) هذا المعنى مروي عن ابن عباس وقتادة، كما في \"جامع البيان\" للطبري ١١/ ١٧٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ١٩٩٠، \"الدر المنثور\" للسيوطي ٣/ ٥٧٤.\nوانظر- أيضًا: \"مجاز القرآن\" لأبي عبيدة ١/ ٤١، \"الحجة\" للفارسي ٤/ ٣٠٦ - ٣٠٧.\n(٦) \"البحر المحيط\" لأبي حيان ٥/ ١٩٣.\n(٧) انظر \"زاد المسير\" لابن الجوزي ٤/ ٦٨.","vol":"14","page":298},{"text":"والأنهار والأشجار وغيرها من الآيات، ثم قال: ﴿وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ﴾ والرسل ﴿عَنْ قَوْمٍ لَا يُؤْمِنُونَ﴾ في علم الله (١).\n\n<span data-type=\"title\" id=toc-1838>١٠١ </span>- ﴿فَهَلْ يَنْتَظِرُونَ﴾\nيعني مشركي مكة (٢) (إِلَّا مِثْلَ أَيَّامِ الَّذِينَ خَلَوْا﴾ مضوا ﴿مِنْ قَبْلِهِمْ﴾ من مكذبي الأمم. قال قتادة: يعني: وقائع الله في قوم نوح وعاد وثمود (٣). والعرب تسمي العذاب أيامًا، والنعم أيامًا؛ كقوله تعالى: ﴿وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ﴾ (٤)، وكل ما مضى عليك من خير أو شر فهو أيام (٥).\n﴿قُلْ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1839>١٠٢ </span>- قوله تعالى: ﴿ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا﴾\nمعهم عند نزول العذاب ﴿كَذَلِكَ﴾ كما أنجيناهم كذلك ﴿حَقًّا﴾ واجبًا ﴿عَلَيْنَا﴾ غير شكّ ﴿نُنْجِ الْمُؤْمِنِينَ﴾ بك، يا محمد. وقرأ\n_________\n(١) \"معالم التنزيل\" للبغوي ٤/ ١٥٣ - ١٥٤، \"زاد المسير\" لابن الجوزي ٤/ ٦٨.\n(٢) انظر: المصدرين السابقين.\n(٣) عزاه السيوطي في \"الدر المنثور\" ٣/ ٥٧٤ لابن جرير وابن أبي حاتم وأبي الشيخ. وقد أخرجه الطبري في \"جامع البيان\" ١١/ ١٧٥ - ١٧٦ من طريق يزيد، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩١ من طريق أبي الجماهر، كلاهما عن سعيد، عن قتادة .. به.\n(٤) إبراهيم: ٥.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٥٤، والقرطبي في \"الجامع لأحكام القرآن\" ٨/ ٣٨٦ بنصّه. =","vol":"14","page":299},{"text":"يعقوب إننجي رسلنا) بالتخفيف (١)، وقرأ الكسائي وحفص (ننجي المؤمنين) بالتخفيف، وشددها الآخرون (٢)، وهما لغتان فصيحتان: أنجى ينجي إنجاءً، ونجّى ينجي تنجئةً؛ بمعنى واحدِ (٣).\n\n<span data-type=\"title\" id=toc-1840>١٠٣ </span>- قوله تعالى: ﴿قُلْ يَاأَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي شَكٍّ مِنْ دِينِي﴾\nالذي أدعوكم إليه ﴿فَلَا أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ﴾ من الأوثان التي لا تعقل ولا تبصر ولا تسمع ولا تضر ولا تنفع ﴿وَلَكِنْ أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ﴾ يقدر أن يميتكم ويقبض أرواحكم ﴿وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-1841>١٠٤ </span>- ﴿وَأَنْ أَقِمْ وَجْهَكَ لِلدِّينِ﴾\nقال ابن عباس: عملك (٤)، وقيل: نفسك -أي: استقم على الدين (٥) ﴿حَنِيفًا وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ﴾ قال رسول الله - ﷺ -\n_________\n= وحكى ابن الجوزي في \"زاد المسير\" ٤/ ٦٩ عن ابن الأنباري قوله: والعرب تكني بالأيام عن الشرور والحروب، وقد تقصد بها أيام السرور والأفراح إذا قام دليل بذلك.\n(١) \"الغاية\" لابن مهران (ص ٢٧٩)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٢٠٢).\n(٢) انظر \"التيسير\" للداني (ص ١٢٣)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٥٢٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ١٣٨، ٢٥٩.\n(٣) \"بحر العلوم\" للسمرقندي ٢/ ١١٣.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٤/ ١٥٤، وابن الجوزي في \"زاد المسير\" ٤/ ٧٠.\n(٥) قاله الطبري في \"جامع البيان\" ١١/ ١٧٧.","vol":"14","page":300},{"text":"على المنبر: \"لم أبعث بالرهبانية، وإنَّ خير الدين الحنيفية السمحة\" (١).\n\n<span data-type=\"title\" id=toc-1842>١٠٥ </span>- ﴿وَلَا تَدْعُ﴾\nتعبد ﴿مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكَ﴾ إن أطعته ﴿وَلَا يَضُرُّكَ﴾ إن عصيته ﴿فَإِنْ فَعَلْتَ﴾ فعبدت غير الله ﴿فَإِنَّكَ إِذًا مِنَ الظَّالِمِينَ﴾ الضارين لأنفسهم الواضعين العبادة في غير موضعها.\n\n<span data-type=\"title\" id=toc-1843>١٠٦ </span>- ﴿وَإِنْ يَمْسَسْكَ اللَّهُ﴾\nيصبك الله ﴿بِضُرٍّ﴾ بلاءٍ وشدةٍ ﴿فَلَا كَاشِفَ﴾ دافع ﴿لَهُ إِلَّا هُوَ وَإِنْ يُرِدْكَ بِخَيْرٍ﴾ رخاء ونعمة ﴿فَلَا رَادَّ لِفَضْلِهِ﴾ فلا مانع لرزقه ﴿يُصِيبُ بِهِ﴾ بكل واحد من الضر والخير ﴿مَنْ يَشَاءُ مِنْ عِبَادِهِ وَهُوَ\n_________\n(١) أخرجه بهذا اللفظ ابن سعد في \"الطبقات الكبرى\" ٣/ ٣٩٥ من طريق حماد بن زيد، عن معاوية بن عياش الجرمي، عن أبي قلابة، أن عثمان بن مظعون اتخذ بيتًا فقعد يتعبد فيه، فبلغ ذلك النبي - ﷺ -، فأتاه، فأخذ بعضادتي باب البيت الذي هو فيه فقال: يا عثمان، إن الله لم يبعثني بالرهبانية .. فذكره.\nقال ابن حجر في \"تغليق التعليق\" ٢/ ٤١: مرسل، صحيح الإسناد.\nوله شاهد عند أحمد في \"المسند\" ١/ ٢٣٦ (٢١٠٧) ومن طريقه ابن حجر في \"تغليق التعليق\" ٢/ ٤١، والبخاري في \"الأدب المفرد\" (ص ١٠٨) وعلّقه في \"صحيحه\" كتاب الإيمان، باب الدين يسر (٣٩) وهو في \"فتح الباري\" لابن حجر ١/ ٢٠، والطبراني في \"المعجم الكبير\" ١١/ ٢٧٧ (١١٥٧١ - ١١٥٧٢)، وفي \"المعجم الأوسط\" ٢/ ١٠، من طرق، عن ابن إسحاق، عن داود بن الحصين، عن عكرمة، عن ابن عباس قال: قيل لرسول الله - ﷺ -: أي الأديان أحب إلى الله؟ قال: الحنيفية السمحة. =","vol":"14","page":301},{"text":"﴿الْغَفُورُ الرَّحِيمُ﴾ (١).\n\n<span data-type=\"title\" id=toc-1844>١٠٧ </span>- قوله تعالى: ﴿قُلْ يَاأَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الْحَقُّ مِنْ رَبِّكُمْ﴾\nيعني القرآن فيه البيان (٢) ﴿فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ﴾ فلنفسه بغى الخير ﴿وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا﴾ فعلى نفسه جنى ﴿وَمَا أَنَا عَلَيْكُم بِوَكِيلٍ﴾ بحفيظ وكفيل أحفظ أعمالكم. قال ابن عباس: نسختها آية السيف (٣).\n_________\n= قال الهيثمي في \"مجمع الزوائد\" ١/ ١٦٠: رواه أحمد والطبراني في \"الكبير\" و\"الأوسط\" والبزار، وفيه ابن إسحاق وهو مدلّس ولم يصرح بالسماع.\nوقال ابن حجر: ولم أره من حديثه -أي: ابن إسحاق- إلا معنعنًا.\nوله شاهد مرسل -أيضًا: أخرجه معمر بن راشد في \"جامعه\" ١١/ ٢٩٢ ومن طريقه عبد الله بن أحمد في \"الزهد\" (ص ٣١٠) من طريق الزهري، عن عمر بن عبد العزيز، عن أبيه .. بنحوه مرفوعًا.\nويشهد له آيضًا ما أخرجه أبو نعيم في \"الحلية\" ٨/ ٢٠٣، والقضاعي في \"مسند الشهاب\" كما في \"فتح الوهاب\" ٢/ ١٥٦ من طريق عبد العزيز بن أبي رواد، عن نافع، عن ابن عمر، عن النبي - ﷺ - .. وفيه: إن دين الله الحنيفية السمحة.\n(١) انظر ما تقدم في تفسير الآيتين في \"معالم التنزيل\" للبغوي ٤/ ١٥٥، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٣٨٨.\n(٢) انظر \"جامع البيان\" للطبري ١١/ ١٧٨، \"معاني القرآن\" للنحاس ٣/ ٣٢٣، \"الوسيط\" للواحدي ٢/ ٥٦٢، \"معالم التنزيل\" للبغوي ٤/ ١٥٥.\n(٣) ذكره عن ابن عباس البغوي في \"معالم التنزيل\" ٤/ ١٥٥، وابن الجوزي في \"زاد المسير\" ٤/ ٧١، وفي \"نواسخ القرآن\" له (ص ٣٧٤) عند هذِه الآية والتي بعدها ﴿وَاصْبِرْ حَتَّى يَحْكُمَ اللَّهُ﴾.\nوأسنده الطبري في \"جامع البيان\" ١١/ ١٧٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٣، عن عبد الرحمن بن زيد بن أسلم.\nوانظر أيضًا \"معاني القرآن\" للنحاس ٣/ ٣٢٤، \"الإيضاح\" لمكي (ص ٣٢٣). =","vol":"14","page":302},{"text":"<span data-type=\"title\" id=toc-1845>١٠٨ </span>- وَاتَّبِعْ مَا يُوحَى إِلَيْكَ وَاصْبِرْ حَتَّى يَحْكُمَ اللَّهُ﴾\nمن نصرك وقهر أعدائك وإظهار دينه ﴿وَهُوَ خَيْرُ الْحَاكِمِينَ﴾.\nقال أنس: لما نزلت هذِه الآية جمع رسول الله - ﷺ - الأنصار، ولم يجمع غيرهم، فقال: \"إنكم ستجدون بعدي أَثَرة، فاصبروا حتى تلقوني على الحوض\" قال أنس: فلم يصبروا (١)، فأمرهم بالصبر كما أمره الله تعالى به.\nوقال عبد الله بن محمد بن عقيل بن أبي طالب: لما قدم معاوية المدينة تلقته الأنصار، وتخلّف أبو قتادة، فدخل عليه بعد، فقال: مالك لم تتلقنا؟ قال: لم تكن عندنا دواب، قال: فأين النواضح؟ قال: قطعناها في طلبك وطلب أبيك يوم بدر، وقد قال - ﷺ - يوم بدر: \"يا معشر الأنصار إنكم ستلقون بعدي أَثَرة\" قال معاوية: فماذا قال: قال رسول الله - ﷺ -: \"فاصبروا حتى تلقوني\"، قال: فاصبروا، قال: إذًا نصبر.\nوفي ذلك قال عبد الرحمن بن حسان بن ثابت:\nألا أبلِغْ مُعَاويةَ بنَ حَربٍ ... أميرَ المؤمنينَ نَثَا كلامِ\n_________\n= قال ابن الجوزي في \"نواسخ القرآن\" (ص ٣٧٤): وهذا لا يثبت عن ابن عباس، ثم إن الأمر بالصبر هاهنا مذكور إلى غاية، وما بعد الغاية يخالف ما قبلها .. فلا وجه للنسخ في شيء من هذِه الآيات.\n(١) أخرجه البخاري في المغازي، باب غزوة الطائف (٤٣٣١) مطولًا، وهذا آخره. وليس فيه ذكر نزول الآية.","vol":"14","page":303},{"text":"بأنَّا صَابرونَ ومُنظِروكُم ... إلى يوم التَّغابن والخِصَامِ (١)\n_________\n(١) أخرجه معمر في \"الجامع\" ١١/ ٦٠، ومن طريقه إسحاق بن راهويه في \"مسنده\" كما في \"تخريج أحاديث الكشاف\" للزيلعي ٢/ ١٤١ عن عبد الله بن محمد بن عقيل ... به.\nومن طريق ابن راهويه رواه الحاكم كما قاله الزيلعي، وعن الحاكم رواه البيهقي في \"شعب الإيمان\" ٦/ ٥٦ بتمامه.\nوأخرجه أحمد في \"المسند\" ٥/ ٣٠٤ (٢٢٥٩١) من طريق عبد الرزاق، حدثنا معمر، أخبرني عبد الله بن محمد بن عقيل -يعني: ابن أبي طالب- قال: قدم معاوية المدينة فتلقاه أبو قتادة، فقال: أما إن رسول الله - ﷺ - قد قال: \"ثم إنكم ستلقون بعدي أَثَرة\"، قال: فبم أمركم؟ قال: أمرنا أن نصبر، قال: فاصبروا إذًا.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٣١: رواه أحمد، وعبد الله بن محمد بن عقيل حسن الحديث، وبقية رجاله رجال الصحيح.\nوعبد الله بن محمد بن عقيل هو: ابن أبي طالب الهاشمي، أبو محمد المدني، ضعفه ابن معين، وقال أبو حاتم: لين الحديث، ليس بالقوي، ولا ممن يحتج بحديثه، يكتب حديثه. وقال ابن خزيمة في \"صحيحه\": لا احتج به لسوء حفظه، وقال الترمذي: صدوق، وقد تكلم فيه بعض أهل العلم من قبل حفظه، وسمعت محمد بن إسماعيل يقول: كان أحمد وإسحاق والحميدي يحتجون بحديث ابن عقيل، قال محمد بن إسماعيل: مقارب الحديث. وقال الذهبي في \"المغني\": حسن الحديث. وقال ابن حجر: صدوق، وفي حديثه لين، ويقال تغير بأخرة، من الرابعة. (بخ د ت ق).\n\"التاريخ الكبير\" للبخاري ٥/ ١٨٣، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٥٣، \"المغني في الضعفاء\" للذهبي ١/ ٣٥٤، \"تقريب التهذيب\" لابن حجر (٣٦١٧).","vol":"14","page":304},{"text":"<span data-type=\"title\" id=toc-1846>١١ - سُورَة هُود</span>","vol":"14","page":305},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\nسورة هود ﵇ مكية (١)\n(كلماتها ألف وتسعمائة وخمس عشرة كلمة، وحروفها سبعة آلاف وستمائة وخمسة أحرف) (٢)، وهي مائة وثلاث وعشرون (٣) آية.\n(هذا جملة عددها في الكوفي وآيتان في المدني الأول، وآية في المدني الثاني) (٤) (٥).\n[١٤٩١] أخبرنا أبو طاهر محمد بن الفضل بن محمد بن إسحاق ابن خزيمة (٦)،\n_________\n(١) هذا قول ابن عباس وعكرمة ومجاهد والحسن وقتادة وغيرهم.\nوقيل مكية إلا آية وهي قوله: ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ﴾ (١١٤)، وهو رواية عن ابن عباس وعن قتادة.\nوقيل: مكية إلا قوله: ﴿فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَى إِلَيْكَ﴾ (١٢)، وقوله: ﴿أُولَئِكَ يُؤْمِنُونَ بِهِ﴾ (١٧)، وقوله ﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾: (١٤٤).\nقاله مقاتل، واقتصر عليه ابن عطية، وقال: على أن الأولى تشبه المكي.\nانظر: \"معاني القرآن\" للنحاس ٣/ ٣٢٧، \"المحرر الوجيز\" لابن عطية ٣/ ١٤٨، \"زاد المسير\" لابن الجوزي ٤/ ٧٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١.\n(٢) ساقط من (ن).\n(٣) في (ك): مائة وثلاث عشر.\n(٤) ساقط من (ن)، (ك).\n(٥) انظر: \"البيان في عبد آي القرآن\" للداني (١٦٥)، \"المحرر الوجيز في عبد آي العزيز\" (٩٢)، \"الحسان\" (٣٨).\n(٦) محدث، ثقة.","vol":"14","page":307},{"text":"حدثنا (جدي أبو بكر محمد بن إسحاق بن خزيمة) (١).\n[١٤٩٢] وحدثنا أبو طاهر محمد بن الفضل (٢)، حدثنا محمد بن علي بن محرز (٣)، حدثنا محمد بن بشر (٤)، حدثنا علي بن صالح (٥)، عن أبي إسحاق (٦)، عن أبي جحيفة (٧) قال: قيل: يا رسولَ الله، قد أسرعَ إليك الشَّيْبُ. قال: \"شيبتني هود وأخواتها\" (٨).\n_________\n(١) ساقط من: (ن).\nوهو الحافظ صاحب التصانيف، اتفق أهل الشرق في وقته أنه إمام الأئمة.\n(٢) محدث، ثقة.\n(٣) محمد بن علي بن محرز الكوفي نزيل مصر. يروي عن أبي أحمد الزبيري توفي سنة (٢٦١ هـ). ينظر \"العلل\" للدارقطني ٧/ ٥١، \"وفيات المصريين\" للحبال (١٠٤).\n(٤) محمد بن بشر بن الفرافصة العبدي، أبو عبد الله الكوفي، ثقة حافظ، توفي سنة (٢٠٣ هـ).\nانظر: \"تاريخ ابن معين\" ٢/ ٥٠٥، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢١١، \"تقريب التهذيب\" لابن حجر (٥٧٩٣).\n(٥) ابن حيّ الهَمْداني، أبو محمد الكوفي، ثقة.\n(٦) السبيعي، ثقة، مكثر، عابد، اختلط بآخره.\n(٧) وهب بن عبد الله السوائي، صحابي، جليل.\n(٨) [١٤٩١، ١٤٩٢] الحكم على الإسناد:\nحديث ضعيف لاضطرابه.\nالتخريج:\nأخرجه الترمذي في \"الشمائل\" ٢/ ٥٨، وأبو يعلى في \"مسنده\" ٢/ ١٨٤ (٨٨٠)، والطبراني في \"المعجم الكبير\" ٢٢/ ١٢٣ (٣١٨)، والدارقطني في \"العلل\" ١/ ٢٠٦، وأبو نعيم في \"حلية الأولياء\" ٤/ ٣٥٠ كلهم من طريق محمد بن بشر، عن علي بن صالح، عن أبي إسحاق به وخالف علي بن صالح بن حي جماعة منهم: =","vol":"14","page":308},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ١ - شيبان بن عبد الرحمن النحوي. أخرجه الترمذي في كتاب التفسير، باب ومن سورة الواقعة (٣٢٩٧)، وفي \"الشمائل\" ٢/ ٥٦، وابن سعد في \"الطبقات الكبرى\" ١/ ٤٣٥، والمروزي في \"مسند أبي بكر\" (٨٠)، والحاكم في \"المستدرك\" ٢/ ٣٧٤، وأبو نعيم في \"حلية الأولياء\" ٤/ ٣٥٠، والدارقطني في \"العلل\" ١/ ٢٠٠ كلهم من طريق شيبان، عن أبي إسحاق، عن عكرمة، عن ابن عباس قال: قال أبو بكر، به.\n٢ - وتابع شيبان أبو بكر بن عياش، فقد أخرجه ابن أبي عاصم في \"الزهد\" ٢/ ٩، والدارقطني في \"العلل\" ١/ ٢٠٣ من طريق أبي بكر بن عياش، عن أبي إسحاق بمثل حديث شيبان.\n٣ - وخالفهم أبو الأحوص سلَّام بن سليم الحنفي، أخرجه سعيد بن منصور في \"سننه\" ٥/ ٣٧٣، وابن سعد في \"الطبقات الكبرى\" ١/ ٤٣٦، وأبو يعلى في \"مسنده\" ١/ ١٠٢ من طريق أبي الأحوص، عن أبي إسحاق، عن عكرمة، عن أبي بكر ولم يذكر ابن عباس.\n٤ - وتابع أبا الأحوص مسعود بن سعد الجعفي، فقد أخرجه ابن سعد في \"الطبقات الكبرى\" ١/ ٤٣٥، والدارقطني في \"العلل\" ١/ ٢٠٦، عن مسعود بن سعد، عن أبي إسحاق بمثل حديث أبي الأحوص.\n٥ - وخالفهم زكريا بن أبي زائدة، فقد أخرج المروزي في \"مسند أبي بكر\" (٨٢)، والدارقطني في \"العلل\" ١/ ٢٠٨ من طريق عبد الرحيم بن سليمان، عن زكريا، عن أبي إسحاق، عن أبي ميسرة، عن أبي بكر به.\nوأخرجه الطبراني في \"المعجم الأوسط\" ٨/ ١٦٠ من طريق أبي معاوية، عن زكريا بن أبي زائدة، عن أبي إسحاق، عن مسروق، عن أبي بكر به.\n٦ - وخالفهم عبد الكريم الخزاز، فقد أخرجه أبو الشيخ في جزء من انتقاء ابن مردويه (١٥١)، والدارقطني في \"العلل\" ١/ ٢٠٩ من طريق عبد الكريم الخزاز، عن أبي إسحاق، عن عامر بن سعد، عن أبيه قال: قلت يا رسول الله، به.\n٧ - وخالفهم أيضًا عمرو بن ثابت بن أبي المقدام. فقد أخرج الطبراني في =","vol":"14","page":309},{"text":"[١٤٩٣] وأخبرنا أبو علي الحسين بن محمد -هو السيوري- (١)، أخبرنا أبو الحسين (٢) علي بن حِمْشَاذ (٣)، حدثنا محمد بن يونس (٤)، حدثنا حاتم بن سالم القزاز (٥) (٦)، حدّثنا عمرو بن أبي عمرو\n_________\n= \"المعجم الكبير\" ١٠/ ١٢٥، والدارقطني في \"العلل\" ١/ ١٩٩ من طريق عمرو بن ثابت، عن أبي إسحاق، عن أبي الأحوص عوف بن مالك، عن عبد الله بن مسعود أن أبا بكر، فذكره.\nولأجل هذا الاختلاف اختلف نظر أئمة الحديث فيه، فقد توقف فيه الإمام البخاري كما نقله عنه الترمذي في \"العلل الكبير\" (٣٥٨)، واختلف كلام أبي حاتم الرازي، فمرة يرجح رواية شيبان المتصلة، ومرة يرجح رواية أبي الأحوص المنقطعة. انظر: \"علل الحديث\" لابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ١١٠، ١/ ١١٣.\nوقال البزار في \"البحر الزخار\" ١/ ١٧١: والأخبار مضطربة أسانيدها عن أبي إسحاق.\nوكذلك الحافظ ابن حجر، فقد مثل به للحديث المضطرب. انظر: \"النكت على ابن الصلاح\" ٢/ ٧٧٤، وينظر \"العلل\" للدارقطني ١/ ٢٠٨، \"حلية الأولياء\" لأبى نعيم ٤/ ٣٥٠.\n(١) ثقة، كثير الحديث.\n(٢) في (ن): أبو الحسن.\n(٣) أبو الحسن النيسابوري، الحافظ الثقة.\n(٤) محمد بن يونس بن موسى، أبو العباس البصري، الكديمي، متروك الحديث.\n(٥) حاتم بن سالم القزاز أبو بشر البصري، قال أبو زرعة: لا أروي عنه. وقال أبو حاتم الرازي: يتكلمون فيه. وقد وثقه ابن حبان. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٦١، \"ميزان الاعتدال\" للذهبي ١/ ٤٢٨، \"المغني في الضعفاء\" للذهبي ١/ ٢٢١، \"لسان الميزان\" لابن حجر ٢/ ١٥٤، \"الثقات\" لابن حبان ٨/ ٢١.\n(٦) في (ك): الفزاري.","vol":"14","page":310},{"text":"العبدي <span data-type=\"title\" id=toc-1847>(١)</span>، حدثنا يزيد بن أبان (٢)، عن أنس بن مالك، عن أبي بكر الصديق - ﵁ - قال: قلت: يا رسول الله عَجَّلَ إليك الشَّيْبُ. قال: \"شيبتني هود وأخواتها، الحاقة، والواقعة، وعمّ يتساءلون، وهل أتاك حديث الغاشية\" (٣).\nقال عمرو: قال لي يزيد: فرأيتُ النبي - ﷺ - في المنام، فقرأتُ عليه سورة هود فلما ختمتها قال: يا يزيد قرأتَ فأين البكاء؟\nبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n١ - قوله ﷿ ﴿الر كِتَابٌ﴾\nقيل: ﴿الر﴾ مبتدأ، و﴿كِتَابٌ﴾ خبره، وقيل: ﴿كِتَابٌ﴾ رفع على خبر (٤) ابتداء مضمر، تقديره: هذا كتاب (٥).\n_________\n(١) أبو عثمان المدني، ثقة. ربما وهم.\n(٢) الرقاشي، أبو عمرو البصري القاص، ضعيف، زاهد.\n(٣) [١٤٩٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا.\nالتخريج:\nوالحديث أخرجه سعيد بن منصور في \"سننه\" ٥/ ٣٧٠، وابن سعد في \"الطبقات الكبرى\" ١/ ٤٣٦، وابن عدي في \"الكامل\" ٣/ ٦٦٤، كلهم من طريق يزيد الرَّقاشي عن أنس به.\nوأخرجه البزار في \"البحر الزخار\" ١/ ٦٩ من طريق زائدة بن أبي الرُّقاد وهو منكر الحديث كما في \"تقريب التهذيب\" لابن حجر (١٩٩٢). فالحديث ضعيف جدًّا.\n(٤) ساقط من (ن).\n(٥) القولان ذكرهما الفراء في \"معاني القرآن\" ٢/ ٣، قال: (وكتاب مرفوع بالهجاء الذي قبله، كأنك قلت حروف الهجاء هذا القرآن، وإن شئت رفعته بإضمار هذا =","vol":"14","page":311},{"text":"﴿أُحْكِمَتْ آيَاتُهُ﴾، قال ابن عباس: أحكمت آياته، لم تنسخ بكتاب كما نسخت الكتب والشرائع بها (١). ﴿ثُمَّ فُصِّلَتْ﴾ بينت بالأحكام والحلال والحرام. قال الحسن (٢) وأبو العالية (٣): أحكمت آياته بالأمر والنهي، ثم فصِّلت بالوعد والوعيد، والثواب والعقاب.\nقال قتادة (٤) ومقاتل (٥): أحكمت آياته من الباطل.\nقال مجاهد: فصِّلت: فسّرت (٦).\n_________\n= كتاب). واختار الثاني النحاس في \"إعراب القرآن\" ٢/ ٨٧، وانظر: \"الفريد في إعراب القرآن المجيد\" ٢/ ٥٩٩، \"الدر المصون\" للسمين الحلبي ٦/ ٢٧٨.\n(١) انظر: \"تفسير ابن حبيب\" (١٠٤ أ)، \"البسيط\" للواحدي (٤١ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٧٣، \"معالم التنزيل\" للبغوي ٤/ ١٥٩، وهو من رواية الكلبي، عن أبي صالح وهما ضعيفان، انظر: \"تقريب التهذيب\" لابن حجر (٥٩٣٨)، (٦٣٩).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٥، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٧٨.\n(٣) انظر: \"الوسيط\" للواحدي ٢/ ٥٦٣، \"زاد المسير\" لابن الجوزي ٤/ ٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠١، والطبري في \"جامع البيان\" ١٥/ ٢٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٥، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٧٨.\n(٥) انظر: \"تفسير مقاتل\" (١٤٣ ب)، \"تفسير ابن حبيب\" (١٠٤)، \"زاد المسير\" لابن الجوزي ٤/ ٧٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٥، وابن المنذر، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٧٨.","vol":"14","page":312},{"text":"﴿مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ (١)﴾\n\n<span data-type=\"title\" id=toc-1848>٢ </span>- ﴿أَلَّا تَعْبُدُوا إِلَّا اللَّهَ (٢)﴾:\nيحتمل أن يكون موضع أن رفعًا على إضمار، تقديره: وفي ذلك الكتاب ألا تعبدوا إلا الله (١)، ويحتمل أن يكون محله نصبًا بنزع الخافض، تقديره: ثم فصلت بأن لا تعبدوا إلا الله (٢). ﴿إِنَّنِي لَكُمْ مِنْهُ﴾: من الله. ﴿نَذِيرٌ وَبَشِيرٌ (٢)﴾\n\n<span data-type=\"title\" id=toc-1849>٣ </span>- ﴿وَأَنَّ﴾: عطف على الأول (٣) ﴿اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ (٣)﴾\nأي: ارجعوا إلى الله بالطاعة والعبادة. وقال الفرّاء: (ثم) هاهنا بمعنى الواو، أي: وتوبوا إليه؛ لأنّ الاستغفار هو التوبة، والتوبة هي الاستغفار (٤).\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ٢/ ٢٧٢، \"إملاء ما من به الرحمن\"، للعكبري ٢/ ٦٨٩، \"البحر المحيط\" لأبي حيان ٦/ ٣٠١.\n(٢) وهذا قول الفراء في \"معاني القرآن\" ٢/ ٣، والزجاج في \"معاني القرآن\" ٣/ ٣٨، وانظر: \"الفريد في إعراب القرآن المجيد\" ٢/ ٦٠١.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٢/ ٢٧٢، \"إملاء ما من به الرحمن\" للعكبري ٢/ ٦٨٩، \"البيان في إعراب غريب القرآن\" ٢/ ٧.\n(٤) لم أجده في كتابه \"معاني القرآن\"، وذكره عنه ابن حبيب في \"تفسيره\" (١٠٤ ب)، والواحدي في \"البسيط\" ٤٢ أوفيه: حُكي عن الفراء .. ثم ذكره، وفي \"زاد المسير\" لابن الجوزي ٤/ ٧٥: وذُكِرَ عن الفراء ثم ذكره، وانظر: \"معالم التنزيل\" للبغوي ٤/ ١٥٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣.\nواختار الزجاج في \"معاني القرآن\" ٣/ ٣٩، وابن عطية في \"المحرر الوجيز\" ٧/ ٢٣٥، والسمين الحلبي في \"الدر المصون\" ٦/ ٢٨٢: أن (ثم) هنا على بابها =","vol":"14","page":313},{"text":"﴿يُمَتِّعْكُمْ مَتَاعًا حَسَنًا﴾ يعشكم (١) عيشًا في خفض ودعة، وأمن وسعة، ولا يهلككم ولا يبتليكم بالقحط. ﴿إِلَى أَجَلٍ مُسَمًّى﴾: وهو الموت (٢). ﴿وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ﴾: ويعط كل ذي عمل صالح أجره وثوابه، فسمّى الجزاء باسم الابتداء.\nقال ابن مسعود: من عمل سيئة كُتب عليه سيئة، ومن عمل حسنة كتبت له عشر حسنات، فإن عوقب بالسيئة التي كان عملها (في الدنيا بقيت له عشر حسنات، فإن لم يعاقب بها) (٣) في الدنيا أخذ من الحسنات العشر واحدة وبقيت له تسع حسنات، ثم قال هلك من غَلَبَ آحادُه أعشارَه (٤).\nوقال ابن عباس: من زادت حسناته على سيئاته دخل الجنة، ومن زادت سيئاته على حسناته دخل النار، ومن استوت حسناته وسيئاته كان من أهل الأعراف، ثم يدخلون الجنة بعدُ (٥).\n_________\n= تفيد الترتيب، ويكون التقدير: استغفروا ربكم مما سلف ثم توبوا إليه مما يقع.\n(١) في (ن): يعيشكم.\n(٢) قاله ابن عباس والحسن وقتادة ومجاهد وغيرهم، وأخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٢٣٠، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٧٥.\nوقيل: يوم القيامة. قاله ابن عباس -في رواية- وسعيد بن جبير وغيرهم أخرجه عنهم ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٧.\n(٣) ساقطة من (ن).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٣١، وانظر: \"البسيط\" للواحدي (٤٢ ب).\n(٥) انظر: \"البسيط\" للواحدي (٤٣ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٦٠.","vol":"14","page":314},{"text":"وقال أبو العالية: من كثرت طاعاته في الدنيا زادت درجاته في الجنة؛ لأن الدرجات تكون بالأعمال (١).\nوقال مجاهد: هو ما يحتسبه الإنسان من كلام يقوله بلسانه أو عمل يعمله بيده ورجله، أو ما تطوع به من ماله (٢).\n﴿وَإِنْ تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ﴾ وهو يوم القيامة (٣).\n\n<span data-type=\"title\" id=toc-1850>٤ </span>- ﴿إِلَى اللَّهِ مَرْجِعُكُمْ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (٤)﴾.\n\n<span data-type=\"title\" id=toc-1851>٥ </span>- قوله تعالى ﴿أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ﴾\nقال ابن عباس: يخفون ما في صدورهم من الشحناء والعداوة، نزلت في الأخنس بن شَرِيْق، وكان رجلًا حلو الكلام، حلو المنظر يلقى رسول الله - ﷺ - بما يحب (٤)، وينطوي بقلبه على ما يكره (٥).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٠٤ ب)، \"البسيط\" للواحدي (٤٣ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٦٠.\n(٢) انظر: \"تفسير مجاهد\" ١/ ٣٨٤، وأخرجه الطبري في \"جامع البيان\" ١٥/ ٢٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٧، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٧٨.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٤/ ٧٦ ولم يحك غيره. وقيل: يوم بدر. انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٤.\n(٤) في (ن): يخاطب.\n(٥) انظر: \"تفسير ابن حبيب\" (١٠٤ ب)، \"أسباب النزول\" للواحدي (٢٦٨)، \"البسيط\" للواحدي (٤٣ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٦٠، \"لباب التأويل\" =","vol":"14","page":315},{"text":"قال مجاهد: يثنون صدورهم شكًّا وامتراءً (١).\nقال السدي: يعرضون بقلوبهم عنك، من قولهم: ثنَيْتُ عنَانِي (٢).\nقال عبد الله بن شداد نزلت في بعض المنافقين، كان إذا مَرَّ برسول الله - ﷺ - ثنَى صَدْرَه وظهره، وطأطأ رأسه، وغطى وجهه، كي لا يراه النبي - ﷺ - (٣).\n_________\n= للخازن ٣/ ١٧٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٥، \"زاد المسير\" لابن الجوزي ٤/ ٧٦، \"البحر المحيط\" لأبى حيان ٥/ ٢٠٢.\nوهذا القول ضعيف لأمور:\n١ - أنه من رواية الكلبي عن أبي صالح، والكلبي متروك وأبو صالح ضعيف كما تقدم. فالأثر ضعيف جدًّا.\n٢ - أن الأخنس بن شَرِيق بن عمرو أبو ثعلبة الثقفي معدود في الصحابة، وأنه أسلم، وشهد حنينًا، وتوفي في خلافة عمر - ﵁ -. \"أسد الغابة\" لابن الأثير ١/ ٧٦، \"الإصابة\" لابن حجر ١/ ٣٨. ويشكل على هذا الوجه أن الآية مكية.\n٣ - أنه قد صح عن ابن عباس في سبب نزول الآية قوله فيها: أناس كانوا يستحيون أن يتخلوا فيفضوا إلى السماء، وأن يجامعوا نساءهم، فيفضوا إلى السماء، فنزل ذلك فيهم. رواه البخاري كتاب التفسير، باب ﴿أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ﴾ (٤٦٨١)، والطبري في \"جامع البيان\" ١٥/ ٢٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٨، وابن المنذر وأبو مردويه كما في \"الدر المنثور\" للسيوطي ٣/ ٥٧٩.\n(١) انظر: \"تفسير مجاهد\" ١/ ٣٨٤، وأخرجه الطبري في \"جامع البيان\" ١٥/ ٢٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٩، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٧٩.\n(٢) انظر: \"تفسير ابن حبيب\" (١٠٤ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٦١.\n(٣) أخرجه سعيد بن منصور في \"سننه\" تفسير سورة هود ٥/ ٣٣٧، والطبري في \"جامع البيان\" ١٥/ ٢٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٩، =","vol":"14","page":316},{"text":"قال قتادة: كانوا يَحْنُونَ صدورهم؛ لكي (١) لا يسمعوا كتاب الله ﷿ ولا ذكره (٢).\nوقال ابن زيد: هذا حين ناجى (٣) بعضهم بعضًا في أمر رسول الله (٤).\n﴿لِيَسْتَخْفُوا مِنْهُ﴾. وقال مجاهد (٥): ليستخفوا منه، من الله إن استطاعوا. ﴿أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ﴾ يغطون رؤوسهم بثيابهم.\nقال قتادة: وذاك أخفى ما يكون من (٦) ابن آدم إذا حتى صدره، واستغشى ثوبه، وأضمر همّه في نفسه (٧).\n_________\n= وابن المنذر، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٧٩، وسنده صحيح إلى عبد الله بن شداد لكنه تابعي فيكون مرسلًا.\nوقد اختاره الواحدي في \"البسيط\" (٤٣ ب) حيث قال بعد سياقه وهذا القول هو الأليق بظاهر اللفظ ولا يحتاج معه إلى إضمار.\n(١) في (ن): كي.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٩، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٠.\n(٣) في (ن)، (ك): يناجي.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٣٦ بدون ذكر في أمر رسول الله - ﷺ - وسنده صحيح.\n(٥) انظر: \"تفسير مجاهد\" ١/ ٣٨٤، وأخرجه الطبري في \"جامع البيان\" ١٥/ ٢٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٠.\nوهذا القول رجحه العلّامة الشنقيطي. انظر: \"أضواء البيان\" له ٣/ ١٣.\n(٦) ساقطة من (ن)، (ك).\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠١، والطبري في \"جامع =","vol":"14","page":317},{"text":"﴿يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾.\nوقرأ ابن عباس: (تَثْنَوْنِي صُدُورُهُم) (١) (٢)، على وزن: تَحْلَوْلِي (٣)، جعل الفعل للصدور (٤)، أي تلتوي.\n\n<span data-type=\"title\" id=toc-1852>٦ </span>- قوله تعالى: ﴿وَمَا مِنْ دَابَّةٍ﴾\nمِن صِلةٌ (٥)، أي: وليس دابة (٦)، وهي كل حَيوانٍ دَبَّ عَلى وَجْهِ الأَرْضِ (٧). وقال بعض العلماء: كُلُّ مَا أَكَلَ فَهُو دَابّة (٨).\n_________\n= البيان\" ١٥/ ٣٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ١٩٩٩، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٠.\n(١) أخرجه البخاري في كتاب التفسير، باب إلا أنهم يثنون صدورهم (٤٦٨١)، والفراء في \"معاني القرآن\" ٢/ ٣، والزجاج في \"معاني القرآن\" ٣/ ٣٩، والطبراني في ١٥/ ٢٣٦.\nوهي قراءة مجاهد ونصر بن عاصم كما في \"المحتسب\" لابن جني ١/ ٣١٧ وقرأ بها غيرهم. انظر: \"البحر المحيط\" لأبي حيان ٥/ ٢٠٢.\n(٢) في (ن): رؤوسهم.\n(٣) على وزن تفعوعل من ثنيت. انظر: \"إعراب القراءات الشاذة\" للعكبري ١/ ٦٥٦.\n(٤) في (ن)، (ك): للصدر.\n(٥) الصلة في اصطلاح النحاة تطلق على معانٍ منها الحرف الزائد. انظر: \"المعجم المفصل في النحو العربي\" لعزيزة فوال ١/ ٥٧٩.\n(٦) قال أبو عبيدة: (ش) من حروف الزوائد. قلت: والمعنى: وما دابة. انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٨٥، \"زاد المسير\" لابن الجوزي ٤/ ٧٨، وأشار إلى ذلك النحاس، انظر: \"إعراب القرآن\" ٢/ ٢٧٣.\n(٧) انظر: \"الصحاح\" للجوهري ١/ ١٢٤ (دبب)، \"فقه اللغة\" للثعالبي (١٣٦)، \"معالم التنزيل\" للبغوي ٤/ ١٦١.\n(٨) انظر: \"البحر المحيط\" لأبي حيان ٥/ ٢٠٥.","vol":"14","page":318},{"text":"﴿فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا﴾: غذاؤها وقوتها، وهو المتكفل بذلك فضلًا لا وجوبًا (١).\nوقال بعضهم: (على) بمعنى (من)، يعني: من الله رزقها (٢)، يدل عليه قول مجاهد، قال: ما جاءها من رزقٍ فمن الله، (وربما لم يرزقها حتى تموت جوعًا، ولكن ما كان من رزقٍ فمن الله) (٣) (٤).\n﴿وَيَعْلَمُ مُسْتَقَرَّهَا﴾ أي: مأواها الذي تأوي إليه، وتستقر فيه ليلًا ونهارًا ﴿وَمُسْتَوْدَعَهَا﴾ الموضع الذي تُودع فيه، إما بموتها فيه أو دفنها، قال ابن عباس: مستقرها حيث تأوي ومستودعها حيث\n_________\n(١) انظر: \"تفسير ابن حبيب\" ١٠٤ هـ ونسبه للمفسرين، \"الوسيط\" ٢/ ٥٦٤ ونسبه للمفسرين، \"معالم التنزيل\" للبغوي ٤/ ١٦١، \"زاد المسير\" لابن الجوزي ٤/ ٧٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٦. وهذا هو مذهب أهل السنة، وخالفهم المعتزلة فقد أوجبوا على الله فعل الأصلح، انظر: \"القضاء والقدر في ضوء الكتاب والسنة\" (١٧٦).\n(٢) نسبه ابن حبيب في \"تفسيره\" ١٠٤، والواحدي في \"الوسيط\" للواحدي ٢/ ٥٦٤، \"البسيط\" للواحدي (٤٤ أ) لبعض أهل المعاني واستشهد بقول الشاعر:\nإِذا رَضِيتْ عَلى بَنُو قُشَيْرٍ ... لَعُمْرُ الله أَعْجَبَنِي رِضَاهَا\nقلت: والشاعر هو قُحيف العقيلي، والبيت في \"الكامل في اللغة\" للمبرد ٢/ ١٩٠، \"الخصائص\" لابن جني ٢/ ٣١١، \"لسان العرب\" لابن منظور (رضي) ١٤/ ٣٢٣.\n(٣) ساقطة من (ن).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠١، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٠.","vol":"14","page":319},{"text":"تموت (١).\nقال مجاهد: مستقرها في الرحم، ومستودعها في الصلب (٢).\nقال عبد الله: مستقرها الرحم، والمستودع: المكان الذي تموت فيه (٣).\nقال الربيع: مستقرها أيام حياتها، ومستودعها حيث تموت، ومن (٤) حيث تبعث (٥).\nوقيل (٦): يعلم مستقرها في الجنة أو النار، ومستودعها القبر.\nيدل عليه قوله ﷿- في (صفة أهل (٧) الجنة والنار-: ﴿حَسُنَتْ\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٤١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٣، وانظر: \"الدر المنثور\" للسيوطي ٣/ ٣٨٧، وهو اختيار الطبري، والفراء، والزجاج.\nانظر: \"جامع البيان\" للطبري ١٥/ ٢٤٣، \"معاني القرآن\" للفراء ٢/ ٤، \"معاني القرآن\" للزجاج ٣/ ٣٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٤٢، وانظر: \"تفسير ابن حبيب\" (١٠٤ ب).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٢، والفريابي وعبد بن حميد وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٣٨١.\n(٤) ساقطة من (ن).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٣.\n(٦) انظر: \"تفسير ابن حبيب\" (١٠٤ ب).\n(٧) في (ن): وصف.","vol":"14","page":320},{"text":"مُسْتَقَرًّا وَمُقَامًا﴾ (١)، ﴿إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا (٦٦)﴾ (٢).\n﴿كُلٌّ فِي كِتَابٍ مُبِينٍ﴾ كل ذلك مثبت في اللوح (٣) المحفوظ قبل أن خلقها (٤).\n\n<span data-type=\"title\" id=toc-1853>٧ </span>- قوله تعالى: ﴿وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾\nقبل أن خلق (٥) السماوات والأرض (في ستة أيام) (٦)، وذلك الماء على متن الريح.\nقال كعب (٧): خلق الله تعالى ياقوتة خضراء، ثُمَّ نظر إليها بالهيبة\n_________\n(١) الفرقان: ٧٦.\n(٢) الفرقان: ٦٦.\n(٣) وهو قول عامة المفسرين. انظر \"الوسيط\" للواحدي ٢/ ٥٦٥، \"معالم التنزيل\" للبغوي ٤/ ١٦٢، \"زاد المسير\" لابن الجوزي ٤/ ٧٩، وقال الزجاج: والمعنى أن ذلك ثابت في علم الله. \"معاني القرآن وإعرابه\" ٣/ ٣٩، \"زاد المسير\" لابن الجوزي ٤/ ٧٩.\n(٤) في (ن): أخلقها.\n(٥) في (ن): أخلق.\n(٦) من (ن).\n(٧) انظر: \"تفسير ابن حبيب\" (١٠٤ ب)، \"البسيط\" للواحدي (٤٤ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٦٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٨، \"البحر المحيط\" لأبي حيان ٥/ ٢٠٥.\nوهذا من الإسرائيليات؛ فإن كعبًا قد اشتهر بذلك، ويشهد له ما أخرج عبد الرزاق في \"التفسير\" ٢/ ٣٠١، والطبري في \"جامع البيان\" ١٥/ ٢٤٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٥، والحاكم في \"المستدرك\" كتاب التفسير =","vol":"14","page":321},{"text":"فصارت ماء (١) يَرْتَعِدُ، ثمَّ خلق الريح فجعل الماء على متنها، ثمَّ وضَعَ العرش على الماء.\nوقال ضَمْرَة: إنّ الله ﷿ كان عرشه على الماء، ثمَّ خلق السماوات والأرض بالحق، وخلق القلم فكتب به ما هو خالق وما هو كائن من خلقه، ثمَّ إنَّ ذلك الكتاب سبح الله، ومجّده ألف عام قبل أن يخلق شيئًا من الخلق (٢).\n﴿لِيَبْلُوَكُمْ﴾ ليختبركم وهو أعلم. ﴿أَيُّكُمْ أَحْسَنُ عَمَلًا﴾.\nروى عبد الله بن عمر عن النبي - ﷺ - أنه قال: \"ليبلوكم أيكم أحسن عملًا، وأورع عن محارم الله وأسرع في طاعة الله\" (٣).\n_________\n= ٢/ ٣٤١، وقال: صحيح على شرط الشيخين ولم يخرجاه، عن سعيد بن جبير قال: سئل ابن عباس عن قوله ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ على أي شيء كان الماء؟ قال: على متن الريح. وإسناده صحيح.\n(١) ساقطة من (ن).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٤٩، وذكره في \"معالم التنزيل\" للبغوي ٤/ ١٦٣.\n(٣) حديث موضوع. أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٥٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٦، وداود بن المحبر في كتاب العقل كما في \"تخريج الكشاف\" للزيلعي ٢/ ١٤٥، والحاكم في \"تاريخ نيسابور\"، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٢.\nوأخرجه الحارث بن أبي أسامة كما في \"بغية الباحث\" للهيثمي ٢/ ٨٠٤ من حديث أبي قتادة لكنه من طريق ابن المحبر أيضًا.\nوهو حديث موضوع، قال الدارقطني: كتاب العقل وضعوه أربعة، أولهم ميسرة ابن عبد ربه ثم سرقه منه داود بن عبد ربه فركبه بأسانيد غير أسانيد ميسرة .. انظر: =","vol":"14","page":322},{"text":"وقال ابن عباس: أيكم أعمل (١) بطاعة الله (٢).\nوقال مقاتل: أيكم أتقى لله (٣).\nوقال الحسن: أيكم أزهد في الدنيا زهدًا، وأقوى لها تركًا (٤).\n﴿وَلَئِنْ قُلْتَ﴾ يا محمد. ﴿إِنَّكُمْ مَبْعُوثُونَ مِنْ بَعْدِ الْمَوْتِ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ﴾ يعنون القرآن (٥)، ومن قرأ (سَاحِرٌ) (٦) ردّه إلى محمد - ﷺ -.\n_________\n= \"تخريج الكشاف\" للزيلعي ٢/ ١٤٥.\nوداود بن المحبر الثقفي قال أحمد عنه: شبه لا شيء، كان لا يدري ما الحديث، وقال الحافظ ابن حجر: متروك وأكثر كتاب العقل الذي صنعه موضوعات.\nانظر: \"التاريخ الكبير\" للبخاري ٢/ ٢٢٣، \"الجرح والتعديل\" لابن أبي حاتم في \"تفسير القرآن العظيم\" ١/ ٤٢٤، \"تهذيب الكمال\" للمزي ٣/ ١٩٩، \"تقريب التهذيب\" لابن حجر (١٨٢٠).\n(١) في (ك): علم.\n(٢) انظر: \"تفسير ابن حبيب\" (١٠٤ ب)، \"الوسيط\" للواحدي ٢/ ٥٦٥، \"زاد المسير\" لابن الجوزي ٤/ ٧٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٩.\n(٣) انظر: \"تفسير مقاتل\" (١٤٤ أ)، \"تفسير ابن حبيب\" (١٠٤ ب).\n(٤) انظر: \"تفسير ابن حبيب\" (١٠٤ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٧٩.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٦ عن سفيان معناه.\n(٥) ذكره الطبري في \"جامع البيان\" ١٥/ ٢٥٢ التفسيرين بناءً على القراءتين، وكذلك ابن حبيب في \"تفسيره\" (١٠٤ ب).\n(٦) وهي قراءة حمزة والكسائي. انظر: \"التيسير\" للداني (٨٣)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٤٢١.","vol":"14","page":323},{"text":"<span data-type=\"title\" id=toc-1854>٨ </span>- قوله تعالى: ﴿وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ﴾\nإلى أجل ممدود ووقت محدود (١). وأصل الأمة: الجماعة، وإنما قيل: لحين أمة؛ لأنَّ فيه تكون الأمة، فكأنَّه قال: إلى مجيء أمة وانقراض أخرى قبلها (٢). كقوله: ﴿وَادَّكَرَ بَعْدَ أُمَّةٍ﴾ (٣).\n﴿لَيَقُولُنَّ مَا يَحْبِسُهُ﴾ استعجالًا للعذاب واستهزاء، يعنون: أنه ليس بشيء (٤).\nقال تعالى: ﴿أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا﴾ خبر ليس (٥). ﴿عَنْهُمْ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾ أي: رجع إليهم ونزل بهم وَبَالُ استهزائهم (٦).\n_________\n(١) قاله ابن عباس ومجاهد وقتادة والضحاك وغيرهم، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٢٥٣.\nوانظر: \"معالم التنزيل\" للبغوي ٤/ ١٦٣، \"زاد المسير\" لابن الجوزي ٤/ ٨٠، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٩.\n(٢) انظر: \"تهذيب اللغة\" للأزهري أمم ٦/ ٤٧٤، \"لسان العرب\" لابن منظور (أمم) ١/ ٢١٣، \"جامع البيان\" للطبري ١٥/ ٢٥٢.\n(٣) يوسف: ٤٥.\n(٤) قال نحوه ابن جريج، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٢٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٧.\n(٥) انظر: \"إملاء ما من به الرحمن\" للعكبري ٢/ ٢٩٠، \"البحر المحيط\" لأبى حيان ٥/ ٢٠٦، \"الدر المصون\" للسمين الحلبي ٦/ ٢٩٢.\n(٦) قال السدي، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٧. وانظر: \"معاني القرآن\" للنحاس ٣/ ٣٣.","vol":"14","page":324},{"text":"<span data-type=\"title\" id=toc-1855>٩ </span>- قوله تعالى: ﴿وَلَئِنْ أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً﴾\nسعة ونعمة ﴿ثُمَّ نَزَعْنَاهَا مِنْهُ﴾ سلبناها منه ﴿إِنَّهُ لَيَئُوسٌ﴾ قنوط في الشدة، ﴿كَفُورٌ﴾ في النعمة (١).\n\n<span data-type=\"title\" id=toc-1856>١٠ </span>- ﴿وَلَئِنْ أَذَقْنَاهُ نَعْمَاءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ﴾\nبعد بلاء أصابه ﴿لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي﴾ (زالت الشدائد عني) (٢) ﴿إِنَّهُ لَفَرِحٌ فَخُورٌ﴾ أشر بطر، ثم استثنى فقال (٣):\n\n<span data-type=\"title\" id=toc-1857>١١ </span>- ﴿إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ﴾\nفإنهم إن نالتهم شدة وعسرة صبروا، وإن نالوا نعمة شكروا. ﴿أُولَئِكَ لَهُمْ مَغْفِرَةٌ﴾ لذنوبهم ﴿وَأَجْرٌ كَبِيرٌ﴾ وهو الجنة (٤)، وإنما\n_________\n(١) قال نحوه ابن جريج، أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٧.\n(٢) ساقطة من (ن).\n(٣) هذا على مذهب الفراء حيث جعله استثناء من الأول -من قوله الإنسان- فهو استثناء متصل.\nوخالفه الأخفش والزجاج فقالا: ليس هذا استثناء من الأول وجعلوه خارجًا عن أول الكلام -والمعنى: ولكن الذين صبروا- وجعلوه استثناءً منقطعًا.\nانظر: \"معاني القرآن\" للفراء ٢/ ٣، \"معاني القرآن\" للأخفش ٢٨/ ٣٥٠، \"إعراب القرآن\" للنحاس ٣/ ٢٧٤، \"إملاء ما من به الرحمن\" للعكبري ٢/ ٦٩١، \"زاد المسير\" لابن الجوزي ٤/ ٨١، \"الدر المصون\" للسمين الحلبي ٦/ ٢٩٣.\n(٤) قاله قتادة، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٠٨، وأخرجه الطبري في \"جامع البيان\" ١٥/ ٢٥٧ عن ابن جريج.","vol":"14","page":325},{"text":"جاز هذا الاستثناء مع اختلاف الحالين (١)، لأن الإنسان اسم الجنس كقوله: ﴿وَالْعَصْرِ (١) إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ (٢) إِلَّا الَّذِينَ آمَنُوا﴾ الآية (٢).\n\n<span data-type=\"title\" id=toc-1858>١٢ </span>- قوله تعالى: ﴿فَلَعَلَّكَ﴾\nيا محمد. ﴿تَارِكٌ بَعْضَ مَا يُوحَى إِلَيْكَ﴾ فلا تبلغه إياهم وذلك أن مشركي مكة قالوا: ائتنا بكتاب ليس فيه سب آلهتنا (٣) ﴿وَضَائِقٌ﴾ وضيق ﴿بِهِ صَدْرُكَ أَنْ يَقُولُوا﴾ لأن يقولوا ﴿لَوْلَا أُنْزِلَ عَلَيْهِ كَنْزٌ﴾ ينفقه ﴿أَوْ جَاءَ مَعَهُ مَلَكٌ﴾ يصدقه. قاله عبد الله ابن أمية المخزومي (٤).\nقال الله تعالى: ﴿إِنَّمَا أَنْتَ نَذِيرٌ﴾ ليس عليك إلا البلاغ ﴿وَاللَّهُ عَلَى كُلِّ شَيْءٍ وَكِيلٌ﴾.\n\n<span data-type=\"title\" id=toc-1859>١٣ </span>- قوله تعالى: ﴿أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَيَاتٍ﴾\nبزعمكم ﴿وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ﴾\n_________\n(١) يريد حال البأس وحال الفرج. وهو مبني على اختيار المصنف وموافقته للفراء. واختار الواحدي القول الثاني وأنه استثناء منقطع. انظر: \"الوسيط\" للواحدي ٢/ ٥٦٦.\n(٢) العصر: ١ - ٣.\n(٣) انظر: \"تفسير مقاتل\" (١٤٤ أ)، \"الوسيط\" للواحدي ٢/ ٥٦٦، ونسبه لأهل التفسير، \"معالم التنزيل\" للبغوي ٤/ ١٦٤، \"زاد المسير\" لابن الجوزي ٤/ ٨٢. وقدره ابن عطية قال: فإنه لم يُرد قط تركَ شيء مما أوحى الله إليه، ولا ضاق صدره، وإنما ذكر ذلك للرد على أقوالهم \"المحرر الوجيز\" لابن عطية ٧/ ٢٤٩.\n(٤) انظر: \"تفسير ابن حبيب\" (١٠٥ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٢.","vol":"14","page":326},{"text":"<span data-type=\"title\" id=toc-1860>١٤ </span>- ﴿فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ﴾\nلفظه جمع والمراد به الرسول - ﷺ - وحده كقوله تعالى: ﴿يَاأَيُّهَا الرُّسُلُ﴾ (١) يعني: الرسول (٢).\nوقال مجاهد: عنى به أصحاب محمد - ﷺ - (٣).\n﴿فَاعْلَمُوا أَنَّمَا أُنْزِلَ بِعِلْمِ اللَّهِ﴾ يعني: القرآن، ﴿وَأَنْ لَا إِلَهَ إِلَّا هُوَ فَهَلْ أَنْتُمْ مُسْلِمُونَ﴾ لفظ استفهام ومعناه أمر (٤).\n\n<span data-type=\"title\" id=toc-1861>١٥ </span>- قوله تعالى: ﴿مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا﴾\nأي: من كان يريد بعمله الحياة الدنيا. ﴿وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا﴾ نُوَفِّرُ لهم أجور أعمالهم في الدنيا.\n﴿وَهُمْ فِيهَا لَا يُبْخَسُونَ﴾ ينقصون. قال قتادة: يقول من كانت الدنيا\n_________\n(١) المؤمنون: ٥١.\n(٢) قال المصنف ذلك؛ لأنه يريد الإجابة على إشكال، وهو كيف وحد الخطاب في قوله ﴿قُلْ فَأْتُوا﴾ ثم جمع في قوله ﴿فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ﴾؟\nوقال الطبري: .. أن العرب تخرج خطابه -يعني رئيس القوم- أحيانا مخرج خطاب الجمع، إذا كان خطابه خطابًا له ولأتباعه وجُنده، ... \"جامع البيان\" للطبري ١٥/ ٢٦٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٠، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٣، ومعناه قاله ابن الأنباري كما في \"زاد المسير\" لابن الجوزي ٤/ ٨٣.\n(٤) انظر: \"البسيط\" للواحدي (٤٦ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٦٥، \"المحرر الوجيز\" لابن عطية ٧/ ٢٥٢، \"البحر المحيط\" لأبي حيان ٥/ ٢٠٨.","vol":"14","page":327},{"text":"هَمَّهُ وسدَمَهُ (١) (٢) وطِلْبَتَهُ ونيّتهُ جازاه الله بحسناته في الدنيا، ثمَّ يفضي في الآخرة وليس له حسنة يعطى بها جزاء، وأما المؤمن فيجازى بحسناته في الدنيا ويثاب عليها (٣) في الآخرة (٤).\nقال النبي - ﷺ -: \"مَنْ أَحْسَنَ فقد وَقَعَ أَجْرُه على اللهِ في عَاجِلِ الدنيا وآجلِ الآخِرة\" (٥).\nواختلفوا في المَعْنِيِّ بهذِه الآية.\nفقال بعضهم (٦): هي في الكفار (٧)، فأما المؤمن فإنه يريد الدنيا\n_________\n(١) ساقطة من (ن).\n(٢) السَّدَم -بفتحتين- الولوع بالشيء واللهج به. انظر: \"تهذيب اللغة\" للأزهري ١٢/ ٣٧٣ (سدم)، \"لسان العرب\" لابن منظور ١٢/ ٢٨٣ (سدم).\n(٣) في الأصل: عليه، والتصويب من (ن)، (ك).\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٢، والطبري في \"جامع البيان\" ١٥/ ٢٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٢، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٥ وإسناده صحيح.\n(٥) حديث ضعيف. أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٢، والطبري في \"جامع البيان\" ١٥/ ٢٦٥ كلاهما من طريق ليث بن أبي سليم، عن محمد بن كعب مرفوعًا به.\nثم إن الحديث من طريق ليث بن أبي سليم وهو ضعيف. انظر: \"تهذيب الكمال\" للمزي ٨/ ٤٦٥، \"تقريب التهذيب\" لابن حجر (٥٧٢١).\n(٦) ساقطة من (ن).\n(٧) قاله الضحاك، وقال أنس بن مالك: إنها في اليهود والنصارى. أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٢٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٠ - ٢٠١١.","vol":"14","page":328},{"text":"والآخرة، وإرادته الآخرة غالبة على إرادته الدنيا، يدل عليه.\n\n<span data-type=\"title\" id=toc-1862>١٦ </span>- قوله: ﴿أُولَئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَحَبِطَ مَا صَنَعُوا﴾\nفي الدنيا ﴿وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ﴾. وقال مجاهد: هم أهل الرياء (١).\nوروى ابن المُبَارَك (٢) عن حَيوة بن شُرَيْح (٣) قال: حدَّثني الوليد بن أبي الوليد أبو عثمان (٤)، أن عُقْبَة بن مسلم (٥) حدثه، أن شُفَيَّ بن ماتع (٦) الأَصْبَحي (٧) حدثه، أنه دخل المدنية فإذا هو برجل قد اجتمع عليه الناس، فقال من هذا؟ فقالوا: أبو هريرة. قال: فدنوت منه حتى قعدت بين يديه، وهو يُحدث النَّاس، فلمَّا سَكَتَ وخلا قلت: أَنْشْدُكَ الله لما حدثتني حديثًا سمعته من رسول الله - ﷺ - عَقلْتَهُ وعَلِمْتَهُ. فقال أبو هريرة: أَفْعَلُ، لأُحدثنَّك حديثًا حدثنيه رسول الله\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٦٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١١، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٤.\n(٢) عبد الله بن المبارك، الإمام، الثقة، الثبت، الفقيه، العالم.\n(٣) أبو زرعة المصري، ثقة، ثبت، فقيه، زاهد.\n(٤) لين الحديث.\n(٥) أبو محمد المصري، ثقة.\n(٦) في الأصل قانع والتصويب من (ن)، والمصادر.\n(٧) شفي بن ماتع الأصبحي، المصري، ثقة من التابعين، مات في خلافة هشام بمصر.\nانظر: \"الجرح والتعديل\" ٤/ ٣٨٩، \"تهذيب الكمال\" ١٢/ ٥٤٣، \"التقريب\" (٢٨١٣).","vol":"14","page":329},{"text":"- ﷺ - في هذا البيت، ما فيه أحدٌ غيري وغيرُه، ثمَّ نَشغ أبو هريرة (١) نشغة شديدة (٢) (٣) ثم أفاق. فقال: لأحدثنَّك حديثًا حدثنيه رسول الله - ﷺ - في هذا البيت، ما فيه أحد غيري وغيره، ثم نشغ نشغة شديدة، ثم مال خارًّا على وجهه، وأسندته طويلًا ثم أفاق فقال: حدثني رسول الله - ﷺ -: \"إن الله ﵎ إذا كان يوم القيامة، دعا العباد ليقضي بينهم، وكل أمة جاثية، فأول من يدعى به رجل جمع القرآن، ورجل قتل في سبيل الله، ورجل كثير المال، فيقول الله تعالى للقارئ: ألم أعلمك ما أنزلت على رسولي؟ قال: بلى يا رب. قال: فماذا عَمِلْتَ فيما عَلِمْت؟ قال: كنت أقوم آناء الليل والنَّهار. فيقول الله تعالى: كذبتَ. وتقول له الملائكة: كذبت. ويقول الله تعالى: بل أردت بأن يقال: فلان قارئ، وقد قيل ذاك. ويؤتى بصاحب المال، فيقول الله تعالى: ألم أوسع عليك حتى لم أدعك تحتاج إلى أحد؟ قال: بلى يارب. قال: فماذا عملت فيما آتيتك؟ قال: كنت أصل الرحم وأتصدق. فيقول الله ﷿: كذبت. وتقول الملائكة: كذبت. وبقول الله تعالى: بل أردت أن يقال: فلان جواد فقد قيل ذاك. ويؤتى بالذي قتل في سبيل الله، فيقال: في ماذا قتلت؟ فيقول: أمرت بالجهاد في سبيل الله فقاتلت حتى قتلت. فيقول الله تعالى له:\n_________\n(١) ساقطة من (ن).\n(٢) نشغ: شهق حتى كاد يبلغ به الغَشي. انظر: \"الصحاح\" للجوهري ٤/ ١٣٢٧ (نشغ).\n(٣) من (ك).","vol":"14","page":330},{"text":"كذبت. وتقول الملائكة: كذبت، ويقول الله تعالى له: بل أردت أن يقال: فلان جريء شجاع (١)، فقد قيل ذاك. ثم ضرب رسول الله - ﷺ - على ركبتي فقال: يا أبا هريرة: أولئك الثلاثة أول خلق الله تعالى تسعر بهم النار يوم القيامة\" (٢).\nقال الوليد: فأخبرني عقبة أن شُفَيًّا دخل على معاوية (٣) وأخبره بهذا عن أبي هريرة، فقال معاوية: وقد فُعِل بهؤلاء هذا، فكيف بمَنْ بَقِيَ من النَّاس؟ ! ثم بكى معاوية بكاء شديدًا حتى ظننا أنَّه هالك (٤)، ثمَّ أفاقَ معاوية ومسح وجهه فقال: صدق الله ورسوله ﴿مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا﴾ وقرأ\n_________\n(١) ساقطة من (ن).\n(٢) الحكم على الإسناد:\nفيه الوليد بن أبي الوليد لين الحديث، لكن له طرق أخرى كما سيأتي في التخريج.\nالتخريج:\nأخرجه الترمذي في كما في \"تحفة الأشراف\" للمزي ٧/ ٤٤ في كتاب الزهد، باب الرياء والسمعة، وقال: حسن غريب. والطبري في \"جامع البيان\" ١٥/ ٢٦٦، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٤ كلهم من طريق شفي بن ماتع به.\nوأخرجه مسلم نووي كتاب الإمارة، باب من قاتل رياءً (١٩٠٥)، والنسائي في \"السنن الكبرى\" ٦/ ٣ في الجهاد، باب من قاتل ليقال فلان جريء. من حديث سليمان بن يسار، عن أبي هريرة نحوه.\n(٣) معاوية بن أبي سفيان - ﵁ -، الخليفة.\n(٤) في (ك): هلك.","vol":"14","page":331},{"text":"إلى قوله: ﴿وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-1863>١٧ </span>- قوله تعالى: ﴿أَفَمَنْ كَانَ عَلَى بَيِّنَةٍ﴾\nبيان وحجة ﴿مِنْ رَبِّهِ﴾ وهو رسول الله - ﷺ - (١). ﴿وَيَتْلُوهُ شَاهِدٌ مِنْهُ﴾ أي: ويتبعه من يشهد له بصدقه (٢). واختلفوا في هذا الشاهد.\nفقال ابن عباس (٣) وعلقمة (٤) وإبراهيم (٥) ومجاهد (٦) والضحاك وأبو صالح (وأبو العالية) (٧) وعكرمة (٨): هو جبريل ﵇ (٩).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٠٥ ب)، وقال في \"الوسيط\" للواحدي ٢/ ٥٦٨: في قول عامة المفسرين.\n(٢) أخرج سعيد بن منصور في \"سننه\" كتاب التفسير ٥/ ٣٤٠. عن مجاهد: التالي التابع، وقرأ ﴿وَالشَّمْسِ وَضُحَاهَا (١) وَالْقَمَرِ إِذَا تَلَاهَا (٢)﴾.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٧٣، وابن أبي حاتم، وابن المنذر، وأبو الشيخ وابن مردويه كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٧.\n(٤) انظر: \"تفسير ابن حبيب\" (١٠٥ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٦٧.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٣، والطبري في \"جامع البيان\" ١٥/ ٢٧٣، وحكاه ابن أبي حاتم في \"تفسير القرآن العظيم\" عنه ٦/ ٢٠١٤.\n(٦) أخرجه الثوري في \"تفسيره\" (١٢٩)، وسعيد بن منصور في \"سننه\" -كتاب التفسير- ٥/ ٣٤٠، والطبري في \"جامع البيان\" ١٥/ ٢٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٤.\n(٧) ساقطة من (ن).\n(٨) أخرج قول الضحاك وأبي صالح وأبي العالية وعكرمة الطبري في \"جامع البيان\" ١٥/ ٢٧٤، وحكاه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٤.\n(٩) واختار هذا القول الفراء في \"معاني القرآن\" ٢/ ٦، والزجاج في \"معاني القرآن\" =","vol":"14","page":332},{"text":"(وقال الحسين (١) بن علي: هو رسول الله - ﷺ -) (٢).\nوقال الحسن وقتادة: هو لسان رسول الله - ﷺ - (٣).\nقال محمد ابن الحنفية: قلت لأبي: أنت التالي. قال: وما تعنى بالتالي؟ قلت: قوله تعالى: ﴿وَيَتْلُوهُ شَاهِدٌ﴾ قال: وددت أني هو ولكنه لسان رسول الله - ﷺ - (٤).\nوقال بعضهم (٥): الشاهد صورة النبي - ﷺ -، ووجهه ومخايله؛ لأن كل من كان له عقل ونظر إليه علم أنه رسول الله - ﷺ - (٦).\n_________\n= ٣/ ٤٣، وابن قتيبة كما في \"تأويل مشكل القرآن\" ١/ ٢٠٩، والطبري في \"جامع البيان\" ١٥/ ٢٧٤، لدلالة قوله تعالى: ﴿وَمِنْ قَبْلِهِ كِتَابُ مُوسَى إِمَامًا وَرَحْمَةً﴾ [هود: ١٧]. قال الطبري: وذلك أن نبي الله لم يتل قبل القرآن كتاب موسى ... ونسبه البغوي في \"معالم التنزيل\" ٤/ ١٦٧ لأكثر المفسرين.\n(١) في (ك): الحسن.\n(٢) ساقطة من (ن).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٥، والطبراني في \"المعجم الأوسط\" ٧/ ٢٢٤.\nواختار ابن كثير أن المراد: هو ما أوحاه الله إلى الأنبياء، وجعل القولين -أنه جبريل أو محمد - ﷺ - متقاربين؛ لأن كلًّا منهما بلغ رسالة الله. انظر: \"تفسير القرآن العظيم\" ٢/ ٤٥٦.\n(٥) ذكره ابن حبيب في \"تفسيره\" (١٠٥ ب)، واستحسنه وقال: رأيته في بعض التفاسير ولا أدري من قائله. وانظر: \"الوسيط\" للواحدي ٢/ ٣٤٠، \"زاد المسير\" لابن الجوزي ٤/ ٨٦.\n(٦) ساقطة من (ن).","vol":"14","page":333},{"text":"وقال الحسين بن الفضل: هو القرآن ونظمه وإعجازه، والمعاني الكثيرة منه في اللفظ القليل (١).\nوروى ابن جُرَيْج وابن أبي نَجِيْح عن مجاهد (٢) قال: هو مَلَك يحفظه ويسدّده.\nوقيل: هو علي بن أبي طالب - ﵁ - (٣).\n[١٤٩٤] أخبرني أبو عبد الله القايني (٤)، أخبرنا القاضي أبو الحسين النصيبي (٥)، حدثنا أبو بكر السبَبِيْعي (٦)، حدثنا علي بن محمد الدّهان (٧) والحسين بن إبراهيم الجصّاص (٨) قالا: أخبرنا\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٠٥ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٦٧، \"زاد المسير\" لابن الجوزي ٩/ ٧٦، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٧.\n(٢) رواية ابن جريج أخرجها الطبري في \"جامع البيان\" ١٥/ ٢٧٥.\nورواية ابن أبي نجيح في \"تفسير مجاهد\" (٣٨٦)، وأخرجها الطبري في \"جامع البيان\" ١٥/ ٢٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٤.\n(٣) نسبه ابن حبيب في \"تفسيره\" (١٠٥ ب)، للروافض. وأنكره إبراهيم النخعي. انظر: \"جامع البيان\" للطبري ١٥/ ٢٧٣، وقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٤٠: وقيل: هو علي، وهو ضعيف لا يثبت له قائل.\n(٤) في (ك): القليبي.\nوهو عبد الله بن محمد بن عبد الله، ولم أجد له ترجمة.\n(٥) محمد بن عثمان بن الحسن النصيبي، القاضي، كذاب، روى للشيعة مناكير ووضع لهم.\n(٦) محمد بن الحسين بن صالح بن إسماعيل، لم أجده.\n(٧) لم أجده.\n(٨) لم أجده.","vol":"14","page":334},{"text":"الحسين (١) بن الحكم (٢)، حدثنا حسن (٣) بن الحسين (٤)، عن حبّان (٥) عن الكلبي (٦)، عن أبي صالح (٧)، عن ابن عباس: ﴿أَفَمَنْ كَانَ عَلَى بَيِّنَةٍ مِنْ رَبِّهِ﴾ (رسول الله - ﷺ -) (٨)، ﴿وَيَتْلُوهُ شَاهِدٌ مِنْهُ﴾ على - ﵁ - خاصته (٩).\n[١٤٩٥] وبه عن السبيعي (١٠) حدّثنا علي بن إبراهيم بن محمد العلوي (١١)، عن الحسين بن الحكم (١٢)، حدثنا إسماعيل بن صَبِيْح (١٣)\n_________\n(١) في الأصل أبو الحسين الحكم: وهو خطأ والتصويب من (ن) والمراجع.\n(٢) الحسين بن الحكم بن مسلم الحبري، الكوفي، ثقة.\n(٣) في الأصل الحسين والتصويب من المراجع.\n(٤) الحسن بن الحسين العرفي الكوفي، من رؤساء الشيعة ولم يكن بصدوق.\n(٥) ابن علي العنزي، ضعيف.\n(٦) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٧) مولى أم هانئ ضعيف، يرسل.\n(٨) ساقطة من (ن).\n(٩) [١٤٩٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا.\nفيه الحسن بن الحسين العرني، والكلبي وأبو صالح، وأبو الحسين النصيبي، وحبان بن علي.\n(١٠) لم أجده.\n(١١) علي بن إبراهيم بن محمد الجواني العلوي، روى عن علي بن الحسين بن عبيد، وعنه جعفر بن محمد الجعفري. انظر: \"تكملة الإكمال\" لابن نقطة ٢/ ١٨٢.\n(١٢) ثقة.\n(١٣) إسماعيل بن صَبيح اليشكري، الكوفي، صدوق. توفي سنة (٢٢٧ هـ).\nانظر: \"تهذيب الكمال\" ٦/ ١٢٢، \"التقريب\" (٣٨٠).","vol":"14","page":335},{"text":"حدثنا ابن الجارود (١)، عن حبيب بن يسار (٢)، عن زاذان (٣) قال سمعت عليًّا يقول: والذي فلق الحبة وبرأ النسمة لو كسرت لي وسادة -يقول ثُنِيَتْ (٤) - فأجلست عليها، لحكمت بين أهل التوراة بتوراتهم، وبين أهل الإنجيل بإنجيلهم، وبين أهل الزبور بزبورهم، وبين أهل الفرقان بفرقانهم (٥). والذي فلق الحبة، وبرأ النسمة، ما من رجل من قريش جرت عليه المواسي، إلا وأنا أعرف له آية تسوقهُ إلى جنّة أو تقوده إلى نار. فقام رجل فقال: ما آيتك يا أمير المؤمنين التي نزلت فيك؟ قال: ﴿أَفَمَنْ كَانَ عَلَى بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ﴾ ورسول الله - ﷺ - على بينة من ربه، وأنا شاهد منه (٦).\n_________\n(١) صوابه أبو الجارود، وهو زياد بن المنذر أبو الجارود: الأعمى الكوفي، رافضي كذبه يحيى بن معين، وقال أحمد والنسائي: متروك الحديث، وقال البخاري: يتكلمون فيه، وقال ابن عبد البر: اتفقوا على أنه ضعيف الحديث منكره، ونسبه بعضهم إلى الكذب، مات بعد سنة (١٥٠ هـ).\nانظر: \"التاريخ الكبير\" للبخاري ٣/ ٣٧١، \"تهذيب الكمال\" ٩/ ٥١٧، \"ميزان الاعتدال\" ٢/ ٩٣، \"التقريب\" (٢١٠١).\n(٢) حبيب بن يسار الكوفي، الكندي، وثقه ابن معين، وأبو زرعة، وابن حبان، وأبو داود، روى له الترمذي والنسائي.\nانظر: \"التاريخ الكبير\" للبخاري ٢/ ٣٢٧، \"الجرح والتعديل\" ٣/ ١١٠، \"الثقات\" لابن حبان ٤/ ١٤٣، \"تهذيب الكمال\" ٥/ ٤٠٥، \"التقريب\" (١١٠٩).\n(٣) زاذان، أبو عمر الكندي البزاز الكوفي، صدوق، يرسل، وفيه شيعية.\n(٤) في الأصل: تثنيت. والتصويب من (ن).\n(٥) في (ك): أهل القرآن بقرآنهم.\n(٦) [١٤٩٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا. آفته أبو الحسين النصيبي، وأبو الجارود كذابان.","vol":"14","page":336},{"text":"[١٤٩٦] وبه عن السبيعي (١)، حدثنا أحمد بن سعيد الهَمْداني (٢)، قال: حدثني الحسن بن علي بن بزيع (٣)، قال: حدثني حفص الفرّاء (٤)، حدّثنا صباح الفراء (٥) (٦) مولى محارب عن جابر بن عبد الله بن يحيى (٧)، قال: قال علي بن أبي طالب - ﵁ -: ما من رجل من قريش إلا وقد نزلت فيه الآية والآيتان. فقال له رجل: فأنت أيش نزل فيك؟ فقال علي: أما تقرأ الآية التي في هود ﴿وَيَتْلُوهُ شَاهِدٌ مِنْهُ﴾ (٨).\nوفي الكلام محذوف، تقديره: أفمن كان على بينة من ربه، كمن هو في الضلالة والجهالة! كقوله تعالى: ﴿أَمَّنْ هُوَ قَانِتٌ﴾ (٩) ونحوه.\nثم قال: ﴿وَمِنْ قَبْلِهِ كِتَابُ مُوسَى﴾ يعني: ومن قبل محمد.\n_________\n(١) لم أجده.\n(٢) أحمد بن محمد بن سعيد، أبو العباس الكوفي، يعرف بابن عقدة، صاحب معرفة وحفظ، ومقدم في هذِه الصناعة إلا أن مشايخ بغداد يسيئون الثناء عليه.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) الصباح الفراء، يروي عن جابر الجعفي، روى عنه الكوفيون، ذكره ابن حبان في \"الثقات\" ٨/ ٣٢٤.\n(٦) في (ن): الصباح الفراء.\n(٧) جابر بن عبد الله بن يحيى لم أجده.\n(٨) [١٤٩٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا فيه الصباح الفراء لم يوثقه غير ابن حبان، وفيه من لم أجد له ترجمة. وآفته أبو الحسين النصيبي ضعيف جدًّا.\n(٩) الزمر: ٩.","vol":"14","page":337},{"text":"وقيل: ومن قبل نزول القرآن، كان كتاب موسى إمامًا ورحمة ﴿أُولَئِكَ﴾ أصحاب موسى ﴿يُؤْمِنُونَ بِهِ وَمَنْ يَكْفُرْ بِهِ﴾ يعني: بمحمد، وقيل: بالقرآن، وقيل: بالتوراة. ﴿مِنَ الْأَحْزَابِ﴾ من الكفار ﴿فَالنَّارُ مَوْعِدُهُ﴾.\nروى سعيد بن جبير عن أبي موسى الأشعري أن النبي - ﷺ - قال: \"لا يسمع بي يهودي ولا نصراني فلا يؤمن بي إلا كان من أهل النار\" قال أبو موسى: فقلت في نفسي إن النبي - ﷺ - لا يقول مثل هذا القول إلا من القرآن، فوجدت الله تعالى يقول: ﴿وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ﴾ (١).\n﴿فَلَا تَكُ فِي مِرْيَةٍ﴾ شك ﴿مِنْهُ إِنَّهُ الْحَقُّ مِنْ رَبِّكَ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-1864>١٨ </span>- قوله تعالى: ﴿وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا﴾\nفزعم أن له ولدًا أو شريكًا. ﴿أُولَئِكَ﴾ يعني: الكاذبين والمكذبين ﴿يُعْرَضُونَ عَلَى رَبِّهِمْ﴾ فيسألهم عن أعمالهم ويجزيهم بها (٢). ﴿وَيَقُولُ\n_________\n(١) حديث صحيح. أخرجه أحمد في \"مسنده\" ٤/ ٣٩٦، وأبو داود الطيالسي في \"مسنده\" ٢/ ٦٩، والروياني في \"مسنده\" ١/ ٣٤٥، وأبو نعيم في \"حلية الأولياء\" ٤/ ٣٠٨ كلهم من طريق سعيد بن جبير به. وإسناده صحيح.\nوأخرجه مسلم في ١/ ١٣٤، وأحمد في \"مسنده\" ٢/ ٣١٧، وابن منده في \"الإيمان\" ١/ ٥٠٨ نحوه من حديث أبي هريرة.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٣٧٢ من حديث ابن عباس وقال: صحيح على شرط الشيخين.\n(٢) من (ك).","vol":"14","page":338},{"text":"الْأَشْهَادُ﴾ يعني: الملائكة الذين كانوا يحفظون أعمالهم عليهم في الدنيا في قول مجاهد (١) والأعمش.\nوقال الضحاك: يعني: الأنبياء والرسل (٢).\nوقال قتادة: يعني: الخلائق (٣).\nوروى (٤) صفوان بن مُحرز المازني قال: بينما نحن نطوف بالبيت مع عبد الله بن عمر إذ عرض له رجل فقال: يا ابن عمر ما سمعت من رسول الله - ﷺ - يقول في النَّجوى؟ فقال: سمعت نبي الله - ﷺ - يقول: \"يَدْنُو المؤمنُ من ربّه حتى يَضَع كَنَفَهُ عليه فَيُقرِّرَه بذنوبه، فيقول: هل تَعْرفُ كذا؟ فيقول رب أعرف. مرتين، حتَّى إذا بَلَغَ به ما شاء الله أن يَبْلُغَ قال: فإنِّي قد سترتها عليك في الدنيا وأنا أَغْفِرُها لك اليوم. قال: فَيُعْطَى كتَابَه بيمينه، وأمَّا الكافر والمنافقُ فيُنَادى بهم على رُؤُوس الأَشْهاد ﴿هَؤُلَاءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ﴾ \".\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٧، عن مجاهد والأعمش. وهو كذلك في \"البسيط\" للواحدي (٥٠ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٨٩.\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٢٨٣. ثم إنه جعل تفسيرها قوله تعالى: ﴿وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ وَجِئْنَا بِكَ شَهِيدًا﴾ [سورة النحل: ٨٩].\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٤، والطبري في \"جامع البيان\" ١٥/ ٢٨٣.\n(٤) في (ن): وروي عن.","vol":"14","page":339},{"text":"<span data-type=\"title\" id=toc-1865>١٩ </span>- ﴿الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ﴾ (١).\n\n<span data-type=\"title\" id=toc-1866>٢٠ </span>- قوله تعالى: ﴿أُولَئِكَ لَمْ يَكُونُوا مُعْجِزِينَ فِي الْأَرْضِ﴾\nقال ابن عباس سابقين (٢).\nقال مقاتل بن حيّان: فائتين (٣).\nقال قتادة: هُرّابًا (٤).\n﴿وَمَا كَانَ لَهُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ﴾ يعني: أنصارًا. ﴿يُضَاعَفُ لَهُمُ الْعَذَابُ﴾ يعني: يزاد في عذابهم.\n﴿مَا كَانُوا يَسْتَطِيعُونَ السَّمْعَ﴾ اختلف في تأويله: فقال قتادة: صم عن سماع الحق فلا يسمعونه (٥). ﴿وَمَا كَانُوا يُبْصِرُونَ﴾. الهدى كقوله: ﴿إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (٢١٢)﴾.\nقال ابن عباس: أخبر الله تعالى أنّه حال بين أهل الشرك وبين\n_________\n(١) الحديث رواه البخاري في التفسير، باب قوله ويقول الأشهاد (٤٤٠٨)، ومسلم في كتاب التوبة باب قبول توبة القاتل (٢٧٦٨)، وابن ماجه في في المقدمة: باب فيما أنكرت الجهمية (١٨٣)، والنسائي في \"سننه الكبرى\" ٦/ ٣٦٤، وأحمد في \"مسنده\" ٢/ ١٠٥، وابن حبان في \"صحيحه\" ١٦/ ٣٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٦ كلهم من طريق قتادة عن صفوان به.\n(٢) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٨، وانظر: \"تفسير ابن حبيب\" (١٠٥ ب).\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٥ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٦٩.\n(٤) انظر: \"تفسير ابن حبيب\" (١٠٦ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٦٩.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٤، الطبري في \"جامع البيان\" =","vol":"14","page":340},{"text":"طاعته في الدنيا والآخرة. فأمّا الدنيا فإنّه قال: ﴿مَا كَانُوا يَسْتَطِيعُونَ السَّمْعَ﴾ وهي طاعته ﴿وَمَا كَانُوا يُبْصِرُونَ﴾. وأما في الآخرة فإنّه قال: ﴿فَلَا يَسْتَطِيعُونَ * خَاشِعَةً أَبْصَارُهُمْ﴾ (١) (٢).\nوقال بعضهم: إنّما عنى بذلك الأصنام (٣).\n﴿أُولَئِكَ﴾ وآلهتهم ﴿لَمْ يَكُونُوا مُعْجِزِينَ فِي الْأَرْضِ وَمَا كَانَ لَهُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ يُضَاعَفُ لَهُمُ الْعَذَابُ مَا كَانُوا يَسْتَطِيعُونَ السَّمْعَ وَمَا كَانُوا يُبْصِرُونَ﴾ يعني الآلهة. وتكون (ما) بمعنى: الذي ورُوي هذا القول عن ابن عباس (٤).\nوقيل معناه (٥): يضاعف لهم العذاب بما كانوا يستطيعون السمع ولا يسمعونه، وبما كانوا يبصرون حجج الله تعالى فلا يعتبرون بها،\n_________\n= ١٥/ ٢٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٢٠٢١٩)، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٩.\n(١) القلم: ٤٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٨٦، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٥٨٩، ورجحه الطبري ١٦/ ٢٨٧.\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٦ أ) وقال: نظيره قوله تعالى: ﴿فَلَوْلَا نَصَرَهُمُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ قُرْبَانًا آلِهَةً بَلْ ضَلُّوا عَنْهُمْ وَذَلِكَ إِفْكُهُمْ وَمَا كَانُوا يَفْتَرُونَ (٢٨)﴾ [الأحقاف: ٢٨] وانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٢٦٥.\n(٤) ذكره الطبري في \"جامع البيان\" ١٦/ ٢٨٧ وقال: روي عن ابن عباس من وجه كرهت ذكره لضعف سنده.\n(٥) قاله الفراء في \"معاني القرآن\" ٢/ ٨، وذكره الطبري في \"جامع البيان\" ١٥/ ٢٨٧، ونسبه لبعض أهل العربية. وضعفه ابن عطية وقال: فيه تحامل. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٢٦٥.","vol":"14","page":341},{"text":"فحذف الباء، كما تقول: لأَجْزِينَّك مَا عَمِلْتَ وبِمَا عَمِلْتَ.\n\n<span data-type=\"title\" id=toc-1867>٢١ </span>- قوله تعالى: ﴿أُولَئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1868>٢٢ </span>- ﴿لَا جَرَمَ﴾\nأي: حقًّا (١) (٢).\nوقال الفرّاء: لابدّ ولا محالة (٣). ﴿أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ﴾ يعني: من غيرهم وإن كان الكلّ في الخسار.\n\n<span data-type=\"title\" id=toc-1869>٢٣ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَخْبَتُوا إِلَى رَبِّهِمْ﴾\nقال عطية عن ابن عباس وقتادة: أنابوا (٤).\nوقال الوالبي عنه: خافوا.\n_________\n(١) في (ن): لاحقًا.\n(٢) قاله ابن عباس، حكاه عنه في \"زاد المسير\" لابن الجوزي ٤/ ٩١، ونسبه في \"البسيط\" للواحدي ٥١ ألأكثر المفسرين. وينظر \"جامع البيان\" للطبري ١٥/ ٢٨٨، \"البحر المحيط\" لأبي حيان ٥/ ٢١٢، \"المحرر الوجيز\" لابن عطية ٧/ ٢٦٦.\nقال ابن حبيب (١٠٦ أ): حقًّا كأنه قسم، وأصله من جَرَمْتُ، أي: كسبت.\nقال الشاعر:\nوَلَقَدْ طَعَنْتُ أَبَا عُيَيْنَةَ طَعْنَةً ... جَرَمَتْ فَزَارَة بَعْدَها أَنْ يَغْضَبُوا\nأي: كسبت لهم العداوة والغضب. والبيت في \"لسان العرب\" لابن منظور ١٢/ ٩٢ (جرم)، و\"خزانة الأدب\" لعبد القادر البغدادي ١٠/ ٢٨٣ وهو لأبي أسماء بن الضريبة.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٨، \"البسيط\" للواحدي (٥١ أ).\n(٤) أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٢٨٩.","vol":"14","page":342},{"text":"قال مجاهد: اطمأنّوا (١).\nقال مقاتل: أخلصوا (٢).\nقال الأخفش: تخشعوا (٣).\nوقيل: تواضعوا (٤). ﴿أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ﴾.\n_________\n(١) أخرج القولين الطبري في \"جامع البيان\" ١٥/ ٢٩٠.\n(٢) انظر: \"تفسيره\" (١٤٥ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٩٣.\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٦ أ).\n(٤) أخرج عبد الرزاق في \"تفسيره\" ٢/ ٣٠٤، والطبري في \"جامع البيان\" ١٥/ ٢٩٠، عن قتادة نحوه.\nوهذِه الأقوال متقاربة المعاني. انظر: \"جامع البيان\" للطبري ١٥/ ٢٩٠، \"المحرر الوجيز\" لابن عطية ٧/ ٢٧٨، \"معاني القرآن\" للفراء ٢/ ١٠، \"تهذيب اللغة\" للأزهري (خبت) ٧/ ٣١١.","vol":"14","page":343},{"text":"<span data-type=\"title\" id=toc-1870>٢٤ </span>- ﴿مَثَلُ الْفَرِيقَيْنِ﴾\nالمؤمن والكافر ﴿كَالْأَعْمَى وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ هَلْ يَسْتَوِيَانِ مَثَلًا﴾ قال الفرّاء: كان حقه أن يقول: هل يستوون مثلًا. ولكن الأعمى والأصمّ في حيّز، كأنهما واحد؛ لأنّهما من وصف الكافر (١). والبصير والسميع في حيّز، كأنهما واحد، لأنهما من وصف المؤمن (٢). ﴿أَفَلَا تَذَكَّرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1871>٢٥ </span>- قوله تعالى: ﴿وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ إِنِّي﴾\nقرأ أهل مكة والبصرة والكسائي: أنِّي بفتح الألف (٣)، يعني: بأني.\nوقرأ الباقون، بكسر الألف إنّي (أي: فقال: إنّي) (٤) \" لأن في الإرسال معنى القول (٥).\n_________\n(١) قاله ابن عباس ومجاهد وقتادة، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٢٩٢.\n(٢) انظر: \"معاني القرآن\" ٢/ ١٠، \"تفسير ابن حبيب\" (١٠٦ أ).\nوأراد الفراء: أن الأعمى والأصم صفتان لكافر، والبصير والسميع صفتان لمؤمن، فجعله من عطف النعوت على بعض والموصوف واحد. وانظر: \"جامع البيان\" للطبري ١٥/ ٢٩٢، \"المحرر الوجيز\" لابن عطية ٧/ ٢٦٨، \"زاد المسير\" لابن الجوزي ٤/ ٩٤.\n(٣) انظر: \"السبعة\" لابن مجاهد (٣٣٢)، \"التيسير\" للداني (١٢٤)، \"التبصرة\" (٥٣٨)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٢٥.\n(٤) ساقطة من (ن).\n(٥) انظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٧٨، والطبري في =","vol":"14","page":344},{"text":"﴿لَكُمْ نَذِيرٌ مُبِينٌ﴾\n\n<span data-type=\"title\" id=toc-1872>٢٦ </span>- ﴿أَنْ لَا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍ (٢٦)﴾\nمؤلم. قال مقاتل: بُعِثَ نوحٌ ﵇ بعد مائة سنة، وركب السفينة وهو ابن ستمائة سنة، وكان عمره ألفًا وخمسين سنة، ولبث يدعو قومه تسعمائة وخمسين سنة، قال الله تعالى: ﴿فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا﴾ (١) أي: فلبث فيهم داعيًا (٢).\n\n<span data-type=\"title\" id=toc-1873>٢٧ </span>- ﴿فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا نَرَاكَ﴾\nيا نوح ﴿إِلَّا بَشَرًا﴾ آدميًّا ﴿مِثْلَنَا وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا﴾ سفلتنا (٣). ﴿بَادِيَ الرَّأْيِ﴾ ظاهر الرأي. قال مجاهد: رأي العين (٤).\nوهمزه أبو عمرو (٥)، وتَصِيْر على معنى: أول الرأي من غير روية ولا فكرة (٦) ﴿وَمَا نَرَى لَكُمْ عَلَيْنَا مِنْ فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبِينَ﴾.\n_________\n= \"جامع البيان\" ١٥/ ٢٩٣، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٢٥، \"الحجة\" لأبي على الفارسي ٤/ ٣١٦.\n(١) العنكبوت: ١٤.\n(٢) انظر: \"تفسير مقاتل\" (١٤٥ أ)، \"تفسير ابن حبيب\" (١٠٦ أ).\n(٣) انظر: \"جامع البيان\" للطبري ١٥/ ٢٩٤، \"المحرر الوجيز\" لابن عطية ٧/ ٢٧١.\n(٤) انظر: \"تفسير ابن حبيب\" (١٠٦ أ)، \"البسيط\" للواحدي (٥٣ أ)، وهو من رواية عبد الوهاب بن مجاهد عن أبيه.\n(٥) انظر: \"السبعة\" لابن مجاهد (٣٣٢)، \"التيسير\" للداني (١٢٤)، \"التبصرة\" (٥٣٨)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٢٦.\n(٦) انظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٧٨، والطبري في =","vol":"14","page":345},{"text":"<span data-type=\"title\" id=toc-1874>٢٨ </span>- قال نوح: ﴿قَالَ يَاقَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي رَحْمَةً﴾\nهدى ومعرفة ﴿مِنْ عِنْدِهِ فَعُمِّيَتْ عَلَيْكُمْ﴾ أي: التبست واشتبهت. وقرأ أهل الكوفة (إلا أبا بكر) (١) ﴿فَعُمِّيَتْ عَلَيْكُمْ﴾ بضم العين وتشديد الميم (٢)، أي: شبِّهت ولُبِّست. ومعنى الكلام: عَمِيَت الأَبْصَارُ عن الحق. وهذا كما يقال: دخل الخاتمُ في إصبعي، والخفُّ في رجلي، وإنما يدخل الإصبع في الخاتم، والرجل في الخفّ (٣).\n_________\n= \"جامع البيان\" ١٥/ ٢٩٦، \"معاني القرآن\" للزجاج ٣/ ٤٧، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٢٦، \"الحجة\" لأبي على الفارسي ٤/ ٣١٧.\nوهذا المعنى أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٢٦ عن ابن عباس. وانظر: \"تهذيب اللغة\" للأزهري ١٤/ ٢٠٣ (بدا).\n(١) ساقطة من (ن).\n(٢) قرأ بها حمزة والكسائي وحفص عن عاصم. انظر: \"السبعة\" لابن مجاهد (٣٣٢). \"الحجة\" لابن زنجلة (٣٢٢)، \"التبصرة\" (٥٣٨)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٢٧.\nوأما قراءة أبي بكر عن عاصم فعَمِيت -بفتح العين وتخفيف الميم وهي قراءة ابن كثير وابن عمرو ونافع وابن عامر كذلك.\nانظر: \"السبعة\" لابن مجاهد (٣٣٢)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٢٧، \"التبصرة\" (٥٣٨). ولم ينبه إلى اختلاف الرواية عن عاصم غير ابن مجاهد في السبعة.\n(٣) والمعنى: أنهم عموا هم عنها، فيكون مما قلب وهو معلوم المعنى، كقوله تعالى: ﴿فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ﴾ [إبراهيم: ٤٧].\nوقول الشاعر:\nتَرى الثَّوْر فِيها مُدْخِلَ الظِّلِ رَأسَه ... وسَائِره بَادٍ إلى الشَّمسِ أَجْمَع\nأراد: مدخل رأسه الظل. =","vol":"14","page":346},{"text":"﴿أَنُلْزِمُكُمُوهَا﴾ يعني: البينة والرحمة. ﴿وَأَنْتُمْ لَهَا كَارِهُونَ﴾ لا تريدونها، يعني: لا نفعل ذلك!\n\n<span data-type=\"title\" id=toc-1875>٢٩ </span>- قوله تعالى: ﴿وَيَاقَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا﴾\nأجرًا. أي: على الوحي، وتبليغ الرسالة. كناية عن غير مذكور (١).\n﴿إِنْ أَجْرِيَ﴾ ما ثوابي (٢) ﴿إِلَّا عَلَى اللَّهِ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا﴾ الباء صلة (٣). ﴿إِنَّهُمْ مُلَاقُو رَبِّهِمْ﴾ في المعاد فيجزيهم بأعمالهم ﴿وَلَكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ﴾\n\n<span data-type=\"title\" id=toc-1876>٣٠ </span>- ﴿وَيَاقَوْمِ مَنْ يَنْصُرُنِىِ﴾\nيمنعني (٤) ﴿مِنَ اللَّهِ إِنْ طَرَدْتُهُمْ أَفَلَا تَذَكَّرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1877>٣١ </span>- قوله تعالى ﴿وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ إِنِّي مَلَكٌ وَلَا أَقُولُ لِلَّذِينَ تَزْدَرِي﴾\nتحتقر وتُصَغِّر (٥) ﴿أَعْيُنُكُمْ لَنْ يُؤْتِيَهُمُ اللَّهُ خَيْرًا﴾ يعنى: توفيقًا وإيمانًا\n_________\n= انظر: \"تأويل مشكل القرآن\" (١٩٤)، \"معاني القرآن\" للفراء ٢/ ١٢، ٢/ ٨٠، \"جامع البيان\" للطبري ١٥/ ٢٩٨.\n(١) هذا الذي عليه المفسرون. انظر: \"جامع البيان\" للطبري ١٥/ ٣٠٠، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦، \"المحرر الوجيز\" لابن عطية ٧/ ٢٧٦.\nوقال ابن الأنباري: الضمير يعود على الرحمة التي في قوله: ﴿وَآتَانِي مِنْهُ رَحْمَةً﴾ التي هي بمعنى: الهدى. انظر: \"زاد المسير\" لابن الجوزي ٤/ ٩.\n(٢) قاله مجاهد، أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٠١.\n(٣) انظر: \"المعجم المفصل في الإعراب\" (١١٠).\n(٤) قاله الفراء، انظر: \"معاني القرآن\" ٢/ ١٣.\n(٥) قال ابن عباس، حكاه عنه في \"البسيط\" للواحدي (٥٥ ب)، وقاله أيضًا الطبري =","vol":"14","page":347},{"text":"﴿اللَّهُ أَعْلَمُ بِمَا فِي أَنْفُسِهِمْ﴾ من النية والعزم، والخير والشر (١) ﴿إِنِّي إِذًا لَمِنَ الظَّالِمِينَ﴾ إن فعلت ذلك (٢).\n\n<span data-type=\"title\" id=toc-1878>٣٢ </span>- ﴿قَالُوا يَانُوحُ قَدْ جَادَلْتَنَا﴾\nماريتنا وخاصمتنا (٣) ﴿فَأَكْثَرْتَ جِدَالَنَا فَأْتِنَا بِمَا تَعِدُنَا﴾ يعني: العذاب ﴿إِنْ كُنْتَ مِنَ الصَّادِقِينَ﴾\n\n<span data-type=\"title\" id=toc-1879>٣٣ </span>- ﴿قَالَ إِنَّمَا يَأْتِيكُمْ بِهِ اللَّهُ إِنْ شَاءَ وَمَا أَنْتُمْ بِمُعْجِزِينَ (٣٣) وَلَا يَنْفَعُكُمْ نُصْحِى﴾\n\n<span data-type=\"title\" id=toc-1880>٣٤ </span>- نصيحتي. ﴿إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كَانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ﴾\nيضلكم (٤). ﴿هُوَ رَبُّكُمْ﴾ والحكم والأمر له ﴿وَإِلَيْهِ تُرْجَعُونَ﴾\n_________\n= في \"جامع البيان\" ١٥/ ٣٠٣، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٩٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧، \"المحرر الوجيز\" لابن عطية ٧/ ٢٧٨.\n(١) قال نحوه الزجاج، انظر: \"معاني القرآن وإعرابه\" ٣/ ٤٩، وينظر \"تفسير ابن حبيب\" (١٠٦ ب).\n(٢) أي: إن طردتهم تكذيبًا لظاهرهم. انظر: \"زاد المسير\" لابن الجوزي ٤/ ٩٩، \"البسيط\" للواحدي (٥٥ ب).\n(٣) قال مجاهد، أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٠٤، وانظر: \"تفسير ابن حبيب\" (١٠٦ ب).\n(٤) قاله مجاهد، أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٠٤، وذكره ابن حبيب في \"تفسيره\" (١٠٦ ب).\nوهو قول ابن عباس، حكاه عنه في \"البسيط\" للواحدي (٥٥ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١٠٠. وهو الذي عليه المفسرون. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٣٨٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٨.\nوقيل المعنى: يهلككم. حكاه في \"البسيط\" للواحدي (٥٥ ب) عن الحسن، وقاله =","vol":"14","page":348},{"text":"فيجزيكم بأعمالكم، وهو ردٌّ على المعتزلة (١) والقدرية (٢).\n\n<span data-type=\"title\" id=toc-1881>٣٥ </span>- ﴿أَمْ يَقُولُونَ افْتَرَاهُ﴾ قال ابن عباس: يعني نوحًا (٣).\nوقال مقاتل: يعني محمدًا - ﷺ - (٤).\n_________\n= الطبري في \"جامع البيان\" ١٥/ ٣٠٥ وقال: إنها لغة طيء. وضعف هذا القول ابن الأنباري ومكيّ، انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٠٠، \"المحرر الوجيز\" لابن عطية ٧/ ٢٨٢.\n(١) المعتزلة: هم أتباع واصل بن عطاء، وعمرو بن عبيد، الذين اعتزلوا مجلس الحسن البَصْرِيّ، بسبب الحكم على مرتكب الكبيرة، ثم قالوا بالقدر. ومن أشهر مقولاتهم: أن أفعال العبد ليست مخلوقة لله، وأن القرآن مخلوق. انظر: \"الملل والنحل\" للشهرستاني ١/ ٥٦، \"مقدمات في الأهواء\" (١٣٥).\n(٢) القدرية: هم الذين يقولون: لا قدر وأن الأمر مستأنف، وأول من أظهر هذِه المقالة معبد الجهني بالبصرة في آخر عهد الصَّحَابَة فردوا عليهم.\nانظر: \"الملل والنحل\" للشهرستاني ١/ ٥٣، \"التنبيه والرد\" للملطي (١٧٦). وإنما يصح الرد عليهم -من هذا الدليل- على ما اختاره المصنف بأن يغويكم بمعنى: يضلكم. فإن فيه أن الهداية وضدها من الله.\nوأما على القول الآخر في معنى الآية فليس فيها دليل على ذلك، لكن يستدل عليهم بأوضح من ذلك كقوله تعالى: ﴿مَنْ يُضْلِلِ اللَّهُ فَلَا هَادِيَ لَهُ﴾ [الأعراف: ١٨٦] وقوله تعالى: ﴿مَنْ يَشَإِ اللَّهُ يُضْلِلْهُ وَمَنْ يَشَأْ يَجْعَلْهُ عَلَى صِرَاطٍ مُسْتَقِيمٍ﴾ [الأنعام: ٣٩] وأن الهداية من الله، والاهتداء الذي هو فعل العبد أثر عن فعل الله، فالله الهادي والعبد مهتدي. انظر: \"شفاء العليل\" (١٧٠).\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٦ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٩، ونسبه في \"البسيط\" للواحدي (٥٦ أ) لأكثر المفسرين، وقواه ابن عطية في \"المحرر الوجيز\" ٧/ ٢٨٢.\n(٤) انظر: \"تفسير مقاتل\" (١٤٥ ب)، \"تفسير ابن حبيب\" (١٠٦ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٩، واختار هذا القول الطبري وابن كثير. انظر: \"جامع البيان\" للطبري ١٥/ ٣٠٥، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٤٤.","vol":"14","page":349},{"text":"﴿قُلْ إِنِ افْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِي﴾ إثمي ووبال جرمي (١)، فلا تُؤاخذون (٢) بذنبي. ﴿وَأَنَا بَرِيءٌ مِمَّا تُجْرِمُونَ﴾ لا أؤاخذ (٣) بذنوبكم.\n\n<span data-type=\"title\" id=toc-1882>٣٦ </span>- ﴿وَأُوحِيَ إِلَى نُوحٍ أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلَّا مَنْ قَدْ آمَنَ فَلَا تَبْتَئِسْ﴾\nفلا تحزن (٤)، وهو تفتعل من البؤس (٥). ﴿بِمَا كَانُوا يَفْعَلُونَ﴾ فإنِّي مهلكهم ومنقذك منهم، فحينئذ دعا عليهم (٦) فقال ﴿لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾ (٧).\n\n<span data-type=\"title\" id=toc-1883>٣٧ </span>- قوله تعالى: ﴿وَاصْنَعِ الْفُلْكَ﴾\nواعمل السفينة ﴿بِأَعْيُنِنَا﴾ قال ابن عباس: بمرأى منّا (٨)\n_________\n(١) في (ن): إجرامي.\n(٢) في (ن): توخذوني.\n(٣) في (ن): أوخذكم.\n(٤) قاله ابن عباس ومجاهد وقتادة، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٣٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٢٥.\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ١٣، \"معاني القرآن وإعرابه\" للزجاج ٣/ ٥٠، \"تهذيب اللغة\" للأزهري ١٣/ ١٠٨ (بئس)، \"لسان العرب\" لابن منظور ٦/ ٢١ (بأس).\n(٦) قاله قتادة والضَّحَاك والحسن وغيرهم، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٣٠٨ - ٣٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٢٤.\nوانظر: \"معالم التنزيل\" للبغوي ٤/ ١٧٣، \"زاد المسير\" لابن الجوزي ٤/ ١٠٠.\n(٧) نوح: ٢٦.\n(٨) انظر: \"تفسير ابن حبيب\" (١٠٦)، \"الوسيط\" للواحدي ٢/ ٥٧٢، \"معالم التنزيل\" للبغوي ٤/ ١٧٣، \"زاد المسير\" لابن الجوزي ٤/ ١٠١.\nوالذي أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٠٩، وابن أبي حاتم في \"تفسير =","vol":"14","page":350},{"text":"قال الضحاك: بمنظر منّا (١).\nقال مقاتل: بعلمنا (٢).\nقال الرَّبيع: بحفظنا (٣).\n﴿وَوَحْيِنَا﴾ وأمرنا. قال ابن عباس: وذلك أنَّه لم يعلم كيف صَنْعَةُ الفلك فأوحى الله تعالى إليه أن يصنعها على مثال (٤) جؤجؤ (٥) الطائر (٦).\n﴿وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا﴾ ولا تسألني العفو عن هؤلاء الذين كفروا من قومك ﴿إِنَّهُمْ مُغْرَقُونَ﴾ بالطوفان. أُمر أن لا يشفع لهم عنده. وقيل: عنى به (٧) امرأته واعلة وابنه كنعان (٨).\n_________\n= القرآن العظيم\" ٦/ ٢٠٢٦ عنه بلفظ بعين الله، وفي سنده عطاء الخُرَاسَانِيّ لم يسمع من ابن عباس.\n(١) انظر: \"تفسير ابن حبيب\" (١٠٦ ب)، \"الوسيط\" للواحدي ٢/ ٥٧٢، \"معالم التنزيل\" للبغوي ٤/ ١٧٣.\n(٢) انظر: \"تفسير مقاتل\" (١٤٧ أ)، \"تفسير ابن حبيب\" (١٠٦ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٧٣.\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٧ أ)، \"الوسيط\" للواحدي ٢/ ٥٧٢، \"زاد المسير\" لابن الجوزي ٤/ ١٠١، \"جامع أحكام القرآن\" للقرطبي ٩/ ٣٠.\n(٤) في (ن): مثل.\n(٥) الجؤجؤ: مجتمع رؤوس عظام الصدر. انظر: \"لسان العرب\" لابن منظور ٢/ ١٥٦ (جأجأ)، \"المعجم الوسيط\" ١/ ١٠٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٠٨.\n(٧) من (ك).\n(٨) انظر: القولين في \"تفسير ابن حبيب\" (١٠٧ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٧٤. =","vol":"14","page":351},{"text":"<span data-type=\"title\" id=toc-1884>٣٨ </span>- ﴿وَيَصْنَعُ الْفُلْكَ﴾\nقيل: معناه: وكان يصنع. وقيل معناه: وصنع الفلك (١).\n﴿وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِنْ قَوْمِهِ سَخِرُوا مِنْهُ﴾ هزئوا به. ﴿قَالَ إِنْ تَسْخَرُوا مِنَّا﴾ اليوم ﴿فَإِنَّا نَسْخَرُ مِنْكُمْ﴾ إذا عاينتم عذاب الله ﴿كَمَا تَسْخَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1885>٣٩ </span>- ﴿فَسَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ﴾\nيهينه (٢) ﴿وَيَحِلُّ﴾ يجب (٣) (٤) ﴿عَلَيْهِ عَذَابٌ مُقِيمٌ﴾ دائم (٥).\nقال ابن عباس: اتخذ نوح ﵇ السفينة في سنتين، وكان طول السفينة ثلاثمائة ذراع، وعرضها خمسين ذراعًا، وطولها في السماء ثلاثين ذراعًا. وكانت من خشب السَّاج. وجعل لها ثلاثة (٦) بطون، فحمل في البطن الأسفل (٧) الوحوش والسباع والهوامّ، وفي البطن\n_________\n= والأول أرجح؛ لأن الذين اسم موصول دالٌّ على العموم، والتخصيص يحتاج إلى دليل. ورجح هذا القول الواحدي في \"الوسيط\" ٢/ ٥٧٣، وابن عطية في \"المحرر الوجيز\" ٧/ ٢٨٨.\n(١) انظر: \"تفسير ابن حبيب\" (١٠٧ أ).\n(٢) انظر: \"تفسير ابن حبيب\" (١٠٧ أ).\n(٣) ساقطة من (ن).\n(٤) انظر: \"الوسيط\" للواحدي ٢/ ٤٧٣، \"معالم التنزيل\" للبغوي ٤/ ١٧٥، \"المحرر الوجيز\" لابن عطية ٧/ ٢٩١.\n(٥) قاله السدي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" عنه ٦/ ٢٠٤٨، وذكره الواحدي في \"الوسيط\" ٢/ ٥٧٣، والبغوي في \"معالم التنزيل\" ٤/ ١٧٥.\n(٦) في (ك): ثلاث.\n(٧) في (ك): الأول.","vol":"14","page":352},{"text":"الأوسط، الدوابِّ والأنعام، وركب هو ومن معه البطن الأعلى، مع ما يحتاج إليه من الزاد (١).\nوروت عائشة ﵂ عن النَّبِيّ -ﷺ- أنَّه (٢) قال: \"مَكَثَ نوح في قومه أَلْف سنة إلَّا خمسين عامًا يدعوهم إلى الله سبحانه، حتَّى إذا (٣) كان آخرُ زمانه غرس شجرةً فَعَظُمَتْ وذَهَبَت كل مذهب، فقطعها، ثمَّ جعل يعمل السفينة، ويمرّون فيسألونه؟ فيقول: أعمل سفينة فيسخرون منه، ويقولون: تعمل سفينة في البر! فكيف تجري؟ فيقول: فسوف تعلمون! فلمَّا فَرَغَ منها وفَارَ التَنّورُ وكَثُرَ الماء في السِّكَكِ خَشِيَتْ أم صَبِي عليه وكانت تُحِبُّه حُبًا شديدًا، فخرجت إلى الجبل حتَّى بلغت ثلثه، فلمَّا بَلَغَها الماء خَرَجَتْ به (٤) حتَّى بلغت ثُلُثيْه، فلما بَلَغَها الماءُ خَرَجَتْ به حتَّى استوت على الجبل، فلما بلغ الماء رقبتها رفعته بيديها حتَّى ذهب بها الماء! ! فلو رَحِمَ اللهُ منهم أحدًا لرَحِمَ أُمَ الصَّبِي\" (٥).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٠٧ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٧٥.\nوأخرج الطبري في \"جامع البيان\" ١٥/ ٣١١، عن قتادة نحوًا من أوله، ثم أخرج روايات أخرى في صفة السفينة، وكلها من الروايات المنقولة عن بني إسرائيل. وأشار إلى بعضها ابن عطية ثم قال: وروي غير هذا مما لم يثبت. \"المحرر الوجيز\" لابن عطية ٧/ ٢٩١.\n(٢) ساقطة من (ن).\n(٣) ساقطة من (ن).\n(٤) ساقطة من (ن).\n(٥) حديث ضعيف جدًّا. أخرجه الطبري في \"جامع البيان\" ١٥/ ٣١١، وفي \"تاريخ =","vol":"14","page":353},{"text":"وروى علي بن زيد بن جدعان (١)، عن يوسف بن مِهران (٢)، عن ابن عباس قال: قال الحواريون لعيسى بن مريم ﵉ لو بعثت لنا رجلًا شهد السفينة فحدَّثنا بها، فانطلق بهم حتَّى (انتهى إلى كثيب) (٣) من تراب، فأخذ كَفَّا من ذلك التُّراب بكفّه، قال: أتدرون ما هذا؟ قالوا: الله ورسوله أعلم! قال: هذا كعب حام بن نوح! قال: فضرب الكثيب بعصاه، فقال: قم بإذن الله. فإذا هو قائم ينفض التُّراب عن رأسه قد شاب. قال له عيسى: هكذا هلكت؟ قال: لا، مُتّ وأنا شاب ولكني ظننت أنَّها الساعة فَمِنْ ثَمَّ شِبْتُ. قال: حَدِّثنا عن سفينة نوح، قال: كان طولها أَلْف ذراع (ومئتي ذراع) (٤)، وعرضها ستمائة ذراع، وكانت ثلاث طبقات. فطبقة فيها الدوابّ والوحوش، وطبقة فيها الأنس، وطبقة فيها الطير، فلما كثرت أرواث الدوابّ، أوحى الله تعالى إلى نوح، أن اغمز ذنب\n_________\n= الرسل والملوك\" ١/ ٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٠٢٧، والحاكم في \"المستدرك\" ٢/ ٣٤٢، وقال: صحيح الإسناده لكن خالفه الذهبي فقال: إسناده مظلم.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٦٣: حديث غريب من هذا الوجه. قلت: والحديث ضعيف جدًّا؛ لأنه من طريق موسى بن يعقوب الزَّمْعي، ضعيف، لا يحتمل هذا التفرد. انظر: \"المغني في الضعفاء\" للذهبي ١/ ٤٤٥.\n(١) علي بن زيد بن عبد الله بن جدعان التَّيْميّ، ضعيف.\n(٢) يوسف بن مهران، البَصْرِيّ، المكيّ، لين الحديث.\n(٣) في (ن): (أتى كثيبًا).\n(٤) ساقطة من (ن).","vol":"14","page":354},{"text":"الفيل، فغمزه (١) فوقع منه خنزير وخنزيرة فأقبلا على الأرواث (٢)، فلما وقع الفأر تجوَّز (٣) بالسفينة يقرضها وحبالها، وذلك أن الفأر توالدت في السفينة، فأوحى الله تعالى إلى نوح أن اضرب بين عيني الأسد، فضرب فخرجت (٤) من منخره سنّورٌ وسنورة، فأقبلا على الفأر. قال له عيسى: كيف عَلِم نوح أن البلاد قد غرقت؟ قال: بعث الغراب يأتيه (٥) بالخبر، فوجد جيفة فوق عليها، فدعا عليه بالخوف؛ فلذلك لا يألف البيوت، ثم بعث الحمامة فجاءت بورق زيتون بمنقارها وطين برجليها (٦)، فعلم أنَّ البلاد قد غرقت.\nقال: فطَّوقها الخضرة التي (٧) في عنقها ودعا لها أن تكون في أنس وأمانٍ، فمن ثم تألف البيوت (٨). قال فقالوا: يَا رسول الله ألا ننطلق به إلى أهلنا فيجلس معنا ويحدثنا؟ قال: كيف يتبعكم من لا رزق له؟ ! قال: فقال له عبد بإذن الله فعاد ترابًا (٩).\n_________\n(١) ساقطة من (ن).\n(٢) في (ن): الروث.\n(٣) في (ن): يخرب.\n(٤) في (ن): فخرج.\n(٥) في (ك): ليأتيه.\n(٦) في (ن): برجلها.\n(٧) ساقطة من (ن).\n(٨) ساقطة من (ن).\n(٩) الحكم على الإسناد:\nضعيف جدًّا. =","vol":"14","page":355},{"text":"وروى محمَّد بن إسحاق عن عبيد بن عمير الليثيّ: أنّه كان يتحدث (١): أنّه بَلَغه أنَّهم (كانوا يبطشون به، يعني: قوم نوح) (٢)، فيخنقونه حتَّى يُغشى عليه. فإذا فاق قال: اغفر (٣) لقومي فإنَّهم لا يعلمون. حتَّى إذا تمادوا في المعصية، وعظمت في الأرض منهم الخطيئة، (وتطاول عليهم وعليه الشأن، واشتد عليه منهم البلاء) (٤)، وانتظر النِّجل بعد النِّجل، فلا يأتي قرن إلَّا كان أخبث من الذي قبله، حتَّى إن كان الآخر منهم ليقول: قد كان هذا مع آبائنا وأجدادنا هكذا مجنونًا لا يعقل (٥). لا يقبلون منه شيئًا؛ شكى ذلك من أمرهم إلى الله تعالى فقال: ﴿رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا﴾ (٦) حتَّى قال: ﴿رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾ (٧) إلى آخر القصة.\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ١٥/ ٣١١، وفي \"تاريخ الرسل والملوك\" ١/ ١٨٤ من طريق علي بن زيد، عن يوسف بن مهران، وهما ضعيفان، ثم هو من أخبار بني إسرائيل، وقد ضعفه ابن عطية في \"المحرر الوجيز\" ٧/ ٢٧٥، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٦٠.\n(١) في (ن)، (ك): يحدث.\n(٢) ساقطة من (ن).\n(٣) في (ن): اللهم اغفر، وفي (ك): رب اغفر.\n(٤) ساقطة من (ن).\n(٥) من (ن).\n(٦) نوح: ٥.\n(٧) نوح: ٢٦.","vol":"14","page":356},{"text":"فأوحى الله تعالى إليه: ﴿وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا﴾ أي: بعد اليوم. ﴿إِنَّهُمْ مُغْرَقُونَ﴾ فأقبل نوح على عمل الفلك، ولهى عن قومه، وجعل يقطع الخشب، ويضرب الحديد، ويهيئ عدة الفلك (١) من القار وغيره، مما لا يصلحه إلَّا هو، وجعل قومه يمرّون به وهو في ذلك من عمله فيسخرون منه (٢)، ويقولون: يَا نوح، قد صرت نجّارا بعد النبوة. وأعقم الله أرحام النساء ثلاث سنين، فلا يولد لهم ولد (٣).\nقال (٤): ويزعم أهل التوراة أن الله تعالى أمره أن يصنع الفلك (٥) من خشب السَّاج، وأن يصنعه أَزْوَر (٦) وأن يطليه القار (٧) من داخله وخارجه، وأن يجعل طوله ثمانين ذراعًا، وعرضه خمسين ذراعًا، وبابه في عرضه وطوله في السماء ثلاثين ذراعًا، الذراع (٨) إلى\n_________\n(١) في (ن): صفة الفلك.\n(٢) زاد الطبري في \"جامع البيان\" ١٥/ ٣١٢ ويستهزؤن به فيقول: ﴿قَالَ إِنْ تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنْكُمْ كَمَا تَسْخَرُونَ * فَسَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُقِيمٌ﴾.\nقال: ويقولون -فيما بلغني-: يَا نوح قد صِرْتَ نجارًا ..\n(٣) في (ن): فلا يولد فيهم.\n(٤) يعني: محمَّد بن إسحاق كما عند الطبري في \"جامع البيان\" ١٥/ ٣١٢.\n(٥) ساقطة من (ن).\n(٦) أي: مائلًا. انظر: \"تهذيب اللغة\" للأزهري ١٣/ ٢٣٨ (زور)، \"الصحاح\" للجوهري (٦٧٣) (زور).\n(٧) في (ن): بالقار.\n(٨) في (ن): والذراع.","vol":"14","page":357},{"text":"المنكب، وأن يجعله (ثلاثة أطباق) (١): سفْلًا وَوَسْطًا وعُلْوًا، وأن يجعل فيه كِوى (٢). ففعل نوح كما أمره الله تعالى (٣).\n\n<span data-type=\"title\" id=toc-1886>٤٠ </span>- ﴿حَتَّى إِذَا جَاءَ أَمْرُنَا﴾\nعذابنا ﴿وَفَارَ التَّنُّورُ﴾ يعني: انبجس الماء من وجه الأرض. (والعرب تسمّي وجه الأرض) (٤): تنُّور الأرض (٥).\nوذلك أنَّه قيل له: إذا رأيت الماء على وجه الأرض فاركب أَنْتَ ومن اتبعك (٦). وهذا قول ابن عباس (٧) و(عكرمة (٨)\n_________\n(١) في (ك): (ثلاث طبقات).\n(٢) جمع كُوَّة بضم الكاف وفتحها: نقب البيت. انظر: \"الصحاح\" للجوهري ٦/ ٢٤٧٨ (كوى)، \"مختار الصحاح\" (٢٤٣) (كوى).\n(٣) ضعيف. أخرجه الطبري في \"جامع البيان\" ١٥/ ٣١٢، وفي \"تاريخ الرسل والملوك\" ١/ ١٨٢ عن محمَّد بن إسحاق عمّن لا يتهم، عن عبيد بن عمير أنَّه بلغه.\nوهو مع ضعف سنده؛ لجهالة شيخ ابن إسحاق، فإنَّه من المنقول عن بني إسرائيل.\n(٤) ساقطة من (ن).\n(٥) انظر: \"تهذيب اللغة\" للأزهري ١٤/ ٢٦٩ (نور).\n(٦) في (ك): معك.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٢٩.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣١٨، وحكاه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٢٩، وأخرجه أَيضًا ابن المنذر كما في \"الدر المنثور\" للسيوطي ٣/ ٥٩٨، وذكره عنه في \"زاد المسير\" لابن الجوزي ٤/ ١٠٥.","vol":"14","page":358},{"text":"والزهري (١) وابن عيينة (٢» (٣).\nوقال علي بن أبي طالب - ﵁ - ﴿وَفَارَ التَّنُّورُ﴾ أي: طلع الفجر، ونوّر الصبح (٤).\nوقال قتادة: التّنُور أشرف موضع في الأرض، وأعلى مكان فيها (٥).\nوقال الحسن: أراد التنُّور الذي يُخبز فيه، وكان تنُّورًا من حِجارة، وكان لحواء، حتَّى صار إلى نوح، فقيل له: إذا رأيت الماء يفور من التنُّور فاركب أَنْتَ وأصحابك، فنبع الماء من التنُّور فعَلِمَتْ به امرأته فأخبرته (٦).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٠٧ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٧٦، \"زاد المسير\" لابن الجوزي ٤/ ١٠٥.\n(٢) وهو: سفيان بن عيينة بن أبي عمران، أبو محمَّد الكُوفيّ، ثم المكيّ، ثِقَة حافظ، مفسر.\nانظر: \"تفسير ابن حبيب\" (١٠٧ أ) وهو قول جمهور المفسرين من السلف والخلف قاله ابن كثير واختاره في \"تفسير القرآن العظيم\" ٢/ ٤٤٥.\n(٣) ساقطة من (ن).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣١٨ - ٣١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٢٨، وأخرجه سعيد بن منصور في \"سننه\" ٥/ ٣٤٥ بلفظ: طلوع الشَّمس.\nوضعفه ابن عطية وابن كثير. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٢٩٢، و\"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٤٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣١٩، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٢ عن ابن عباس.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٢٠، وفي \"تاريخ الرسل والملوك\" ١/ ١٨٦.","vol":"14","page":359},{"text":"وهذا قول مجاهد (١)، ورواية عطيَّة عن ابن عباس (٢).\nواختلفوا في موضعه.\nفقال مجاهد: كان ذلك في ناحية الكوفة (٣).\n(وروى السري (٤) عن الشعبي: أنَّه كان يحلف بالله ما فار التنّور إلَّا من ناحية الكوفة) (٥)، وقال: اتخذ نوح السفينة في جوف مسجد الكوفة، وكان التنّور على يمين الداخل مما يلي باب (٦) كندة، وكان فوران الماء منه علمًا لنوح، ودليلًا على هلاك قومه.\nوقال مقاتل: كان ذلك تَنُّورَ آدم، وإنّما كان بالشَّام بموضع يقال\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٢٠، وفي \"تاريخ الرسل والملوك\" ١/ ١٨٧، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ١٠٥.\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٣٢٠.\nواختاره الطبري في \"جامع البيان\" ١٥/ ٣٢١.\n(٣) أخرجه سعيد بن منصور في \"سننه\" ٥/ ٣٤٥، والطبري في \"جامع البيان\" ١٥/ ٣٢٠.\n(٤) السري بن إسماعيل الهمداني الكُوفيّ، ابن عم الشعبي، متروك الحديث، قال أَحْمد: ترك النَّاس حديثه، وقال ابن معين: ليس بشيء، وقال أبو داود: ضعيف، متروك الحديث، يجيء عن الشعبي بأوابد.\nانظر: \"التاريخ الكبير\" للبخاري ٤/ ١٧٦، \"الجرح والتعديل\" ٤/ ٢٨٢، \"تهذيب الكمال\" ١٠/ ٢٢٧، \"ميزان الاعتدال\" ٢/ ١١٧، \"التقريب\" (٢٢٢١).\n(٥) ساقطة من (ن).\nأخرجه الطبري في \"جامع البيان\" ١٢/ ٤٠، وفي \"تاريخ الرسل والملوك\" ١/ ١٨٧.\n(٦) ساقطة من (ن).","vol":"14","page":360},{"text":"له: عين وردة (١).\nوقال ابن عباس: فار التنّور بالهند (٢).\nوالفوران: الغليان (٣).\n﴿قُلْنَا احْمِلْ فِيهَا﴾ أي: في السفينة ﴿مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ﴾ قال المفسرون: أراد بالزوجين اثنين ذكرًا وأنثى (٤).\nوقال أهل المعاني: كل اثنين لا يستغني أحدهما عن صاحبه؛ فإن العرب تُسمّى كل واحد منهما زوجًا. يقال: عليه زَوْجَا نِعَال إذا كانت\n_________\n(١) انظر: \"تفسير مقاتل\" (١٤٦ أ)، \"تفسير ابن حبيب\" (١٠٧ أ)، \"معالم التنزيل بها للبغوي ٤/ ١٧٦، \"زاد المسير\" لابن الجوزي ٤/ ١٠٦.\nوكونه بالشَّام، قاله ابن عباس وقتادة، أخرجه عنهم ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٢٩ وقالا: العين التي بالجزيرة عين الوردة. اهـ. قال ياقوت: وهو رأس عين المدينة المشهورة. انظر: \"معجم البلدان\" لياقوت ٤/ ١٨٠، \"مراصد الاطلاع\" لابن عبد الحق ٢/ ٩٧٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٢١، وفي \"تاريخ الرسل والملوك\" أَيضًا ١/ ١٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٢٩.\nوقد قال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٦١ بعد ذكره ملخص هذِه الأقوال الثلاثة: وهذِه أقوال غريبة.\n(٣) انظر: \"تهذيب اللغة\" للأزهري ١٥/ ٢٤٧ (فور)، \"الصحاح\" للجوهري ٢/ ٧٨٣ (فور).\n(٤) انظر: \"جامع البيان\" للطبري ١٥/ ٣٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٢٣٠، \"الوسيط\" للواحدي ٣/ ٥٧٣، \"معالم التنزيل\" للبغوي ٤/ ١٧٥، \"زاد المسير\" لابن الجوزي ٤/ ١٠٦.","vol":"14","page":361},{"text":"عليه نعلان، وكذلك: عِنْدَهُ زوْجَا حَمَامٍ، وعَلَيْه زَوْجَا قُيُودٍ (١). قال تعالى: ﴿وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثَى (٤٥)﴾ (٢).\nوقال بعضهم: أراد بالزوجين: الضَّرْبَيْن والصِّنفَيْن (٣).\nوكل ضرب يُدعى زوجًا، قال الأَعشى (٤):\nوكُلُ زَوْجٍ مِنْ الدِّيْبَاجِ يَلْبَسُهُ ... أَبُو قُدَامَةُ مَحْبُوٌّ بِذَاكَ مَعَا\nأراد: كل ضرب ولون.\nوقال لبيد (٥):\nوذِيْ بَهْجَةٍ كَنَّ المَقَانِبُ صَوْتَهُ ... وزيَّنهُ أَزْوَاجُ نورٍ مُشَرَّبِ\n_________\n(١) انظر: \"معاني القرآن\" للأخفش ١/ ٣٢٧، \"معاني القرآن\" للفراء ٢/ ١٤، \"معاني القرآن وإعرابه\" للزجاج ٣/ ٥١، \"معاني القرآن\" للنحاس ٣/ ٣٤٩، \"الحجة\" لأبي على الفارسيّ ٤/ ٣٢٤، \"تهذيب اللغة\" للأزهري ١١/ ١٥٣، \"لسان العرب\" لابن منظور ٢/ ٢٩٣ (زوج).\n(٢) النجم: ٤٥.\n(٣) نسبه الطبري في \"جامع البيان\" ١٥/ ٣٢٣ لبعض البصريين من أهل العربية.\nوقاله قتادة، كما في \"معاني القرآن\" للنحاس ٣/ ٣٤٩.\n(٤) والبيت في ديوانه (٨٦)، \"لسان العرب\" لابن منظور ٢/ ٢٩٣ (زوج)، \"تهذيب اللغة\" للأزهري ١/ ١٥٣ (زوج)، والطبري في \"جامع البيان\" ١٥/ ٣٢٣.\n(٥) البيت في \"ديوانه\" (ص ٢٩)، \"جامع البيان\" للطبري ١٥/ ٣٢٣، وفي \"الديوان\": أطراف بنت مشرب.\nيقول: إن المقانب -وهي جماعة الخيل- منعت هذِه الأرض ذات البهجة وحسن الأزهار، أن يسمع بها صوت.","vol":"14","page":362},{"text":"أي: ألوان وأصناف.\nوقرأ حفص ها هنا وفي سورة المؤمنون، ﴿مِنْ كُلٍّ﴾ (١) بالتنوين، أي: من كل صنف ﴿زَوْجَيْنِ اثْنَيْنِ﴾ على التأكيد (٢).\n﴿وَأَهْلَكَ﴾ أي: واحمل أهلك، أي: ولدك وعيالك (٣). ﴿إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ﴾ بالهلاك (٤) يعني: امرأته واعلة وابنه كنعان.\n﴿وَمَنْ آمَنَ﴾ يعني: واحمل من آمن بك. قال الله تعالى: ﴿وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ﴾.\nواختلفوا في عددهم.\nفقال قتادة والحكم (٥) وابن جريج (٦)\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (٣٣٣)، \"الحجة\" لأبي على الفارسيّ ٤/ ٣٢٤، \"التبصرة\" (٥٣٨)، \"إتحاف فضلاء البشر\" للبنا ٢/ ١٢٥.\n(٢) فهو صفة لزوجين، والصفة مؤكدة كما في قوله تعالى: ﴿لَا تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ﴾ [النحل: ٥١] وقوله: ﴿نَفْخَةٌ وَاحِدَةٌ﴾ [الحاقة: ١٣]. وكقولهم: نعجة أنثى، وأمس الدابر.\nانظر: \"الحجة\" لأبي على الفارسيّ ٤/ ٣٢٧، \"الدر المصون\" للسمين الحلبي ٦/ ٣٢٤.\n(٣) قاله ابن جريج والضَّحَاك، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٣٢٤ - ٣٢٥، وانظر: \"معالم التنزيل\" للبغوي ٤/ ١٧٧، ونسبه الواحدي في \"الوسيط\" ٢/ ٥٧٣ للمفسرين.\n(٤) ساقطة من (ن).\n(٥) أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٣٢٥، وفي \"تاريخ الرسل والملوك\" ١/ ١٨٨.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٢٥، وفي \"تاريخ الرسل والملوك\" ١/ ١٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣٢. والذي نقله المصنف هو نص كلام ابن جريج.","vol":"14","page":363},{"text":"ومحمَّد بن كعب القرظي (١): لم يكن في السفينة إلَّا نوح وامرأته (٢) وثلاثة بنيه سام وحام ويافث ونساؤهم، فجميعهم ثمانية، فأصاب حام امرأته في السفينة فدعا الله نوح أن يغير نطفته، فجاء بالسودان.\nقال الأَعمش: كانوا سبعة نوح وثلاث كنائن له وثلاث بنين له (٣).\nوقال ابن إسحاق: كانوا عشرة سوى نسائهم، نوح وبنوه سام وحام ويافث وستة أناس ممن كان آمن به وأزواجهم جميعًا (٤).\nوقال مقاتل: كانوا اثنين (وسبعين رجلًا وامرأة، وبنيه الثلاثة، ونساءهم. فكان الجميع ثمانية) (٥) وسبعين نفسًا، نصفهم رجال، ونصفهم نساء (٦).\n_________\n(١) أخرجه الطبري في \"تاريخ الرسل والملوك\" ١/ ١٨٨، وانظر: \"تفسير ابن حبيب\" (١٠٧)، \"زاد المسير\" لابن الجوزي ٤/ ١٠٧.\n(٢) أما كون امرأة نوح كانت معهم في السفينة فقد قال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٤٥: هذا فيه نظر: بل الظاهر أنها هلكت؛ لأنها كانت على دين قومها، فأصابها، ما أصابهم كما أصاب امرأة لوط ما أصاب قومها. والله أعلم وأحكم.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٢٦.\nالكنائن: جمع كَنِّيّ وهي امرأة الابن، أو الأخ. انظر: \"القاموس المحيط\" للفيروزآبادي (١٥٨٥) (كنن).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٢٦، وفي \"تاريخ الرسل والملوك\" أَيضًا ١/ ١٨٩.\n(٥) ساقطة من (ن).\n(٦) انظر: \"تفسير ابن حبيب\" (١٠٧ ب)، \"البسيط\" للواحدي (٥٨ ب).","vol":"14","page":364},{"text":"وقال ابن عباس: كان في سفينة نوح ثمانون إنسانًا، أحدهم جرهم (١).\nقال مقاتل: وحمل نوح معه جسد آدم عليه ﵇ جعله معترضًا بين الرجال والنساء، وقصد نوح (جميع الدواب من البهائم) (٢) والوحوش والطيور وغيرها ليحملها (٣).\nقال ابن عباس: أول ما حمل نوح في الفلك من الدواب، الذَّرة، وآخر ما حمل الحمار، فلما دخل الحمار ودخل صدره، تعلق إبليس بذنبه، فلم تستقل رجلاه، فجعل نوح يقول: ويحك ادخل فينهض فلا يستطيع، حتَّى قال نوح: ويحك ادخل، ولو (٤) كان الشيطان معك، كلمة زلّت على لسانه. فلما قالها نوح خلّى الشيطان سبيله فدخل، ودخل الشيطان معه. فقال له نوح: ما أدخلك عليّ يَا عدوّ\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٢٦، وفي \"تاريخ الرسل والملوك\" ١/ ١٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣٠.\nقال الطبري في \"جامع البيان\" ١٥/ ٣٢٦: والصواب من القول في ذلك أن يقال كما قال الله: ﴿وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ﴾ يصفهم بأنهم كانوا قليلًا، ولم يحد عددهم بمقدار، ولا خبر عن رسول الله - ﷺ - صحيح، فلا ينبغي أن يتجاوز في ذلك حد الله .. إلخ.\n(٢) في (ن): (جميع البهائم والدواب).\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٧ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٧٧، \"لباب التأويل\" للخازن ٣/ ٣٠٣.\n(٤) في (ن): وإن.","vol":"14","page":365},{"text":"الله؟ (فقال: ألم تقل: ادخل ولو كان الشيطان معك. قال: اخرج عنّي يَا عدو الله) (١). قال: مالك بُدٌّ من أن تحملني معك. وكان فيما يزعمون في ظهر الفلك (٢).\n[١٤٩٧] وفي تفسير مالك (بن سليمان) (٣) الهروي (٤) الذي أخبرني أبو القاسم الحسن بن محمَّد (٥) ببعضه قراءة عليه وأجاز لي بالباقي غير مرّة. قال حَدَّثَنَا أبو العباس محمَّد بن الحسن الهروي (٦)، حَدَّثَنَا رجاء بن عبد الله (٧) عنه: أن الحية والعقرب أتيا نوحًا ﵇ فقالتا: احملنا. فقال نوح: إنكما سبب الضُّر والبلايا والأوجاع لا أحملكما. قالتا: احملنا فنحن نضمن لك أن لا نضر أحدًا ذكرك. فمن قرأ حين خاف مضرتهما ﴿سَلَامٌ عَلَى نُوحٍ فِي الْعَالَمِينَ\n_________\n(١) ساقطة من (ن).\n(٢) قلت: وهو المروي عن بني إسرائيل.\nأخرجه الطبري في \"جامع البيان\" ١٥/ ٣١٤، وفي \"تاريخ الرسل والملوك\" ١/ ١٨٤، وانظر: \"معالم التنزيل\" للبغوي ٤/ ١٧٧.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٦١، ولم يعزه لابن عباس بل صدره بقيل. وقد أنكره ابن عطية في \"المحرر الوجيز\" ٧/ ٢٩٥، وكذلك الخازن في \"لباب التأويل\" ٣/ ٣٠٣.\n(٣) من (ن)، (ك).\n(٤) من جملة الضعفاء.\n(٥) الحبيبي، قيل: كذبه الحاكم.\n(٦) ثِقَة، صالح.\n(٧) الهروي الوراق، لم يُذكر بجرح أو تعديل.","vol":"14","page":366},{"text":"﴿إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ (٨٠) إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ (٨١)﴾ (١) ما ضرّتاه (٢).\n\n<span data-type=\"title\" id=toc-1887>٤١ </span>- ﴿وَقَالَ﴾ لهم نوح: ﴿ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا﴾.\nقرأ أبو رجاء العطاردي: مُجْريها ومُرْسِيها بضم الميم (٣) (٤) وكسر الراء والسين، على نعت الله سبحانه؛ لأنه هو الذي أجراها وأرساها (٥).\nوقرأ أهل الكوفة إلَّا أَبا بكر، ﴿مَجْرَاهَا﴾ بفتح الميم ﴿وَمُرْسَاهَا﴾ بضم الميم (٦)،\n_________\n(١) الصافات: ٧٩ - ٨١.\n(٢) [١٤٩٧] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، ومالك الهروي ضعيف.\nانظر: \"تفسير ابن حبيب\" (١٠٧ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٧٧، \"لباب التأويل\" للخازن ٣/ ٣٠٤، وهو من المنقول عن بني إسرائيل.\n(٣) في (ك): الميمين.\n(٤) أخرج هذِه القراءة ابن خالويه بسنده عنه في \"إعراب القراءات السبع وعللها\" ١/ ٢٨٢، وذكرها الطبري في \"جامع البيان\" ١٥/ ٣٢٨.\nوهي قراءة مجاهد، انظر: \"معاني القرآن\" للفراء ٢/ ١٤، \"إعراب القرآن\" للنحاس ٢/ ٢٨٣، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٨٢.\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ١٤، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٨٢، \"إعراب القرآن\" للنحاس ٢/ ٢٨٣، والطبري في \"جامع البيان\" ١٥/ ٣٢٨.\n(٦) انظر: \"السبعة\" لابن مجاهد (٣٣٣)، \"التبصرة\" (٥٣٨)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٢٣٩)، \"النشر في القراءات العشر\" لابن الجزري ٣/ ١١٤، \"إتحاف فضلاء البشر\" للبنا ٢/ ١٢٥.\nواختارها أبو عبيد وأبو حاتم، انظر: \"تفسير ابن حبيب\" (١٠٧ ب)، وكذلك اختارها الطبري في \"جامع البيان\" ١٥/ ٣٢٩.","vol":"14","page":367},{"text":"وهي قراءة عبد الله (١).\nقال ابن عباس: مجراها بحيث تجري، ومرساها بحيث ترسي، أي: تحبس في الماء (٢).\nوقرأ محمَّد بن محيصن بفتح الميمين (٣) وهما مصدران يعني: بالله جريها ورسُوها، أي: ثبوتها. جرى يَجْرِي جَرْيًا ومَجْرى، ورَسَا يَرْسُو رَسْوًا ومَرْسًى (٤)، مثل: ذَهَبَ مَذْهَبًا (٥)، وضَرَبَ مَضْربًا.\nقال امرؤ القيس (٦):\nتَجَاوَزْتُ أَحْرَاسُا إِلْيَها ومَعْشَرًا ... عَلَيَّ حِرَاصُا لَوْ يُسِرُّونَ مَقْتَلِي\nأي: قتلي.\nوقرأ الباقون بضم الميمين (٧)،\n_________\n(١) أخرج هذِه القراءة عنه، سعيد بن منصور في \"سننه\" -كتاب التفسير- ٥/ ٣٤٦ - والطبراني في \"المعجم الكبير\" ٩/ ١٤٩، والفراء في \"معاني القرآن\" ٢/ ١٤.\nوهي قراءة مسروق، أخرجها عنه الفراء في \"معاني القرآن\" ٢/ ١٤.\n(٢) انظر: \"تفسير ابن حبيب\" (١٠٧ ب).\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٧ ب).\nوهي قراءة يحيى بن وثاب كما في \"إعراب القرآن\" للنحاس ٢/ ٢٨٣.\n(٤) انظر: \"تهذيب اللغة\" للأزهري ١١/ ١٧ (جرى)، ١٣/ ٥٥ (رسا).\n(٥) في (ك): ذهب ذهابًا ومذهبًا.\n(٦) البيت في \"ديوانه\" (ص ١٣)، \"خزانة الأدب\" ١١/ ٢٣٨، \"مغنى اللبيب\" ١/ ٢٦٥.\n(٧) انظر: \"السبعة\" لابن مجاهد (٣٣٣)، \"الحجة\" لأبي على الفارسيّ ٤/ ٣٣١، =","vol":"14","page":368},{"text":"واختاره أبو عبيد وأبو حاتم (١)، معناه: باسم الله إجراؤها، وإرساؤها (٢) كقوله: ﴿أَنْزِلْنِي مُنْزَلًا مُبَارَكًا﴾ (٣) و﴿أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ﴾ (٤) بمعنى: الإنزال والإدخال والإخراج. ﴿إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ﴾.\nقال الضحاك: كان إذا أراد أن تَرْسُو قال: بسم الله. فرست، وإذا أراد أن تَجْرِي قال: بسم الله. فَجَرَتْ (٥).\n_________\n= \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٢٣٩)، \"إتحاف فضلاء البشر\" للبنا ٢/ ٣٢٩.\n(١) أبو عبيد: هو القاسم بن سلَّام بن عبد الله الرومي.\nانظر: \"تفسير ابن حبيب\" (١٠٧ ب).\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ١٤، \"إعراب القرآن\" للنحاس ٢/ ٢٨٣، \"الحجة\" لأبي زرعة (٣٤٠)، والطبري في \"جامع البيان\" ١٥/ ٣٢٨.\n(٣) المؤمنون: ٢٩.\n(٤) الإسراء: ٨٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٨، وانظر: \"إعراب القرآن\" للنحاس ٢/ ٥٨٣.","vol":"14","page":369},{"text":"<span data-type=\"title\" id=toc-1888>٤٢ </span>- قوله تعالى: ﴿وَهِيَ تَجْرِي بِهِمْ فِي مَوْجٍ كَالْجِبَالِ وَنَادَى نُوحٌ ابْنَهُ﴾\nكنعان (١)، وقال عبيد بن عمير: يام، وكان كافرًا (٢).\n﴿وَكَانَ فِي مَعْزِلٍ﴾ عنه لم يركب معه الفلك ﴿يَابُنَيَّ ارْكَبْ مَعَنَا وَلَا تَكُنْ مَعَ الْكَافِرِينَ﴾ فتهلك.\n\n<span data-type=\"title\" id=toc-1889>٤٣ </span>- ﴿قَالَ﴾ له ابنه: ﴿سَآوِي﴾\nسأصير وأرجع ﴿إِلَى جَبَلٍ يَعْصِمُنِي﴾ يمنعني (٣) ﴿مِنَ الْمَاءِ﴾ ومنه عِصَامُ القِرْبَة الذي (٤) يُشَدُّ به رأسها فَيَمْنَع الماء أن يسيل منها (٥). ﴿قَالَ﴾ نوح ﴿لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ﴾ عذاب الله ﴿إِلَّا مَنْ رَحِمَ﴾ فَأَنْقَذَنَا مِنْهُ وهو الله. ومَنْ في محل الرفع.\nوقيل: هو في محل النصب (٦). ومعناه: لا مَعْصُومَ اليوم مِنْ أمر\n_________\n(١) قاله قتادة، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣٥. وقاله أَيضًا مقاتل، انظر: \"تفسيره\" (١٣٦ أ). ومحمَّد بن إسحاق كما في \"الوسيط\" للواحدي ٢/ ٥٧٤، وهو قول أكثر أهل التفسير. انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٠٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٨، \"لباب التأويل\" للخازن ٣/ ٣٠٥.\n(٢) قاله ابن عباس وابن إسحاق، واختاره الطبري في \"جامع البيان\" ١٥/ ٣٣١.\n(٣) قاله ابن عباس، حكاه عنه الواحدي في \"البسيط\" (٦٠ ب)، وانظر: \"معاني القرآن\" للنحاس ٣/ ٣٥٢.\n(٤) في (ك): التي.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ٢/ ٥٧ (عصم)، \"لسان العرب\" لابن منظور ١٢/ ٤٠٣ (عصم).\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ١٣، \"تهذيب اللغة\" للأزهري ٢/ ٥٣ (عصم)، \"الدر المصون\" للسمين الحلبي ٦/ ٣٣٢، \"البحر المحيط\" لأبي حيان ٥/ ٢٢٧.","vol":"14","page":370},{"text":"الله إلَّا مَنْ رحم، كقوله ﴿عِيشَةٍ رَاضِيَةٍ﴾ (١) ﴿مَاءٍ دَافِقٍ﴾ (٢).\nقال الشَّاعر (٣):\nبطيءُ القِيَامِ، رَخِيْمُ الكَلَامِ ... أَمْسَى فُوَادِي بِهِ فَاتَنا\nأي: مفتونًا.\n﴿وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ﴾ فصار ﴿مِنَ الْمُغْرَقِينَ﴾.\n\n<span data-type=\"title\" id=toc-1890>٤٤ </span>- قوله: ﴿وَقِيلَ﴾\nبعد ما تناهى أمر الطوفان ﴿يَاأَرْضُ ابْلَعِي﴾ انشفي وتشربي ﴿مَاءَكِ وَيَاسَمَاءُ أَقْلِعِي﴾ أمسكي (٤) ﴿وَغِيضَ الْمَاءُ﴾ فذهب ونضب (٥). ومصدره الغَيْض، والغُيُوض (٦). ﴿وَقُضِيَ الْأَمْرُ﴾ وفرغ من العذاب ﴿وَاسْتَوَتْ﴾ يعني: السفينة استقرت ورست وعلت ﴿عَلَى الْجُودِيِّ﴾.\n_________\n(١) الحاقة: ٢١.\n(٢) الطارق: ٦.\n(٣) البيت في \"لسان العرب\" لابن منظور ٥/ ٣٣٤٥ (فتن)، \"البحر المحيط\" لأبي حيان ٥/ ٢٢٧، \"الدر المصون\" للسمين الحلبي ٦/ ٣٣٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٤٠، \"تفسير ابن حبيب\" (١٠٧ ب). ولم أهتد لقائله.\n(٤) قاله الطبري في \"جامع البيان\" ١٦/ ٣٣٤. وانظر: \"الوسيط\" للواحدي ٢/ ٥٧٥، \"زاد المسير\" لابن الجوزي ٤/ ١١١.\n(٥) في (ن): ونقص، وفي (ك): ونقص الماء فذهب ونضب.\n(٦) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٨٩، \"معاني القرآن\" للأخفش ٢/ ٣٥٢، \"القاموس المحيط\" للفيروزآبادي (٨٣٨) (غاض).","vol":"14","page":371},{"text":"وهو جبل بالجزيرة بقرب الموصل (١).\nقال مجاهد: تشامخت الجبال وتطاولت؛ لئلا ينالها الماء، فعلا الماء فوقها خمسة عشر ذراعًا، وتواضح الجودي وتَطَامَنَ لأمر ربه، فلم يغرق وأرسيت السفينة عليه (٢).\nقال رسول الله - ﷺ -: \"لأول يوم من رجب\". -وفي بعض الأخبار-، \"لعشرٍ مَضَيْنَ من رجب، ركب نوح السفينة، فصام هو ومن معه، وجرت بهم السفينة ستة أشهر، ومَرَّتْ بالبيت فَطَافَتْ به سَبْعًا -وقد رفعه الله من الغرق- وأرست السفينة على الجودي يوم عاشوراء، فصام نوح وأمر جميع من معه، والوحش (٣) والدواب، فصاموا شكرًا لله تعالى\" (٤).\n_________\n(١) قاله مجاهد وقتادة والضَّحَاك والثوري، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٣٣٧، ٣٣٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣، وانظر: \"معالم التنزيل\" للبغوي ٤/ ١٧٩، \"زاد المسير\" لابن الجوزي ٤/ ١١٣.\nالجزيرة: هي جزيرة أَقُورَ، بين دجلة والفرات؛ ولذلك سميت بالجزيرة، وهي قرب الموصل. انظر: \"معجم البلدان\" لياقوت ٢/ ١٣٤.\nالموصل: مدينة من مدن العراق، وسُميت بذلك لأنها وصلت بين الفرات ودجلة. انظر: \"معجم ما استعجم\" ٤/ ١٢٩، \"مراصد الاطلاع\" لابن عبد الحق ٣/ ١٣٣٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣٧، وأبو الشيخ، كما في \"الدر المنثور\" للسيوطي ٣/ ٦٠٦ بدون ذكر خمسة عشر ذراعًا.\n(٣) في (ك): من الوحوش.\n(٤) حديث موضوع. أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٣٥، وفي \"تاريخ الرسل =","vol":"14","page":372},{"text":"﴿وَقِيلَ بُعْدًا﴾ هلاكًا ﴿لِلْقَوْمِ الظَّالِمِينَ﴾ الكافرين (١).\n\n<span data-type=\"title\" id=toc-1891>٤٥ </span>- قوله تعالى: ﴿وَنَادَى نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي﴾\nوقد وعدتني أن تنجيني وأهلي ﴿وَإِنَّ وَعْدَكَ الْحَقُّ﴾ لا خُلْفَ فيه. ﴿وَأَنْتَ أَحْكَمُ الْحَاكِمِينَ﴾ حكمت على قوم بالنجاة وعلى قوم بالهلاك.\n\n<span data-type=\"title\" id=toc-1892>٤٦ </span>- ﴿قَالَ يَانُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ﴾\nقرأها أهل الكوفة (٢) (إلَّا عاصمًا وحمزة) (٣) إنّه عَمِلَ بكسر الميم وفتح اللام، غَيْرَ بنصب الراء على الفعل، ومعناه: إنَّه عمل الشِّرك والتكذيب.\nقرأ الباقون بفتح الميم وضمّ اللَّام وتنوينه، غَيْرُ بالرفع (٤)،\n_________\n= والملوك\" ١/ ١٩٠. وعلته عبد الغفور بن عبد العزيز أبو الصباح الواسطيّ، منكر الحديث، وقال ابن حبان: كان يضع الحديث. انظر: \"ميزان الاعتدال\" للذهبي ٢/ ٦٣٩، \"لسان الميزان\" لابن حجر ٤/ ٣٢. وفيه أَيضًا عثمان بن مطر الشَّيبانِيّ منكر الحديث قال النَّسائيّ: عنده عجائب. انظر: \"التاريخ الكبير\" للبخاري ٦/ ٢٥٣، \"الجرح والتعديل\" لابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ١٦٩، \"تهذيب الكمال\" للمزي ٩/ ٤٢٥.\n(١) قاله مقاتل بن حيان، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣٨.\n(٢) انظر: \"السبعة\" لابن مجاهد (٣٣٥)، \"التيسير\" للداني (١٢٥)، \"التبصرة\" (٥٣٩)، \"تلخيص العبارات\" لابن بيلمة (١٠٣)، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٨٣.\n(٣) ساقطة من (ن).\n(٤) انظر: \"السبعة\" لابن مجاهد (٣٣٤)، \"التبصرة\" (٥٣٩)، \"التيسير\" للداني =","vol":"14","page":373},{"text":"ومعناه: إنّ سؤالك إيّاي أن أنجيه عمل غير صالح.\n﴿فَلَا تَسْأَلْنِ﴾ يَا نوح ﴿مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾. وقرأ ابن كثير بتشديد النُّون وفتحه. وقرأ أهل المدينة والشَّام بتشديد النُّون وكسره (١) (٢). ﴿إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ﴾.\nواختلفوا في هذا الابن، فقال بعضهم: إنه (٣) لم يكن ابن نوح.\nثم اختلفوا فقال بعضهم: كان ولد خبث من غيره، ولم يعلم بذلك نوح. فقال الله تعالى: ﴿إِنَّهُ لَيْسَ مِنْ أَهْلِكَ﴾ أي: من ولدك، وهو قول مجاهد والحسن (٤).\nقال قتادة: سألت الحسن عنه فقال: والله ما كان ابنه، وقرأ ﴿فَخَانَتَاهُمَا﴾ (٥) فقلت: إن الله تعالى أخبر (٦) عنه أنَّه قال: ﴿إِنَّ ابْنِي﴾ وقال: ﴿وَنَادَى نُوحٌ ابْنَهُ﴾ وأنت تقول؟ لم يكن ابنه! وإن أهل\n_________\n= (١٢٥)، \"الغاية في القراء العشر\" لابن مهران (٢٨١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٨٩.\n(١) انظر: \"السبعة\" لابن مجاهد (٣٣٥)، \"الغاية في القراء العشر\" لابن مهران (٢٨١)، \"التيسير\" للداني (١٢٥)، \"الحجة\" لابن زنجلة (٣٤١).\n(٢) في (ك): وكسرها.\n(٣) من (ن).\n(٤) أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٣٤١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٠، وذكره عنهما ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٤٨.\n(٥) التحريم: ١٠.\n(٦) في (ن): حكى.","vol":"14","page":374},{"text":"الكتابين لا يختلفون في أنَّه كان ابنه! فقال الحسن: ومن يأخذ دينه من أهل الكتاب؟ ! إنهم يكذبون (١).\nوقال ابن جريج: ناداه وهو يحسب أنَّه ابنه، وكان ولد على فراشه (٢).\nوقال عبيد بن عمير: نرى أنّ رسول الله - ﷺ - إنَّما قَضَى أَنّ الولد للفراش (٣). من أَجل ابن نوح.\nوقال بعضهم: إنه كان ابن امرأته. واستدلوا بقول نوح: ﴿إِنَّ ابْنِي مِنْ أَهْلِي﴾ ولم يقل مني. وهو قول أبي جعفر الباقر (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٤١.\nوقول الحسن ضعيف؛ فإن لفظ الخيانة من الألفاظ المشتركة، كما قال عكرمة: والخيانة على غير باب. أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣٩. وقد أوضح معنى الخيانة ابن عباس في هذا الموضع فقال: أما إنه ليس بزنا، ولكن هذِه كانت تخبر النَّاس أنَّه مجنون، وكانت هذِه تدل على أضيافه. أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٤٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٤٢، وذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٤٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٤٢، وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٤٨. والحديث الذي أشار إليه متفق عليه من حديث عائشة وابن مسعود. أما حديث عائشة، فقد أخرجه البُخَارِيّ (٦٨١٧) في الحدود، باب للعاهر الحجر، ومسلم (١٤٥٧) في الرضاع، باب الولد للفراش.\nوأما حديث ابن مسعود، فقد أخرجه البُخَارِيّ (٦٧٥٠) في الحدود، باب الولد للفراش، ومسلم (١٤٥٨) في الرضاع، باب الولد للفراش.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٤٠، ٣٤٢، ونسبه له أَيضًا ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٤٨.","vol":"14","page":375},{"text":"وقال آخرون: إنه كان ابنه من صلبه، ومعنى قوله: ﴿إِنَّهُ لَيْسَ مِنْ أَهْلِكَ﴾ أي: من أهلك الذين وعدتك أن أنجيهم. وقالوا: ما بغت امرأة نبي قط، وإنما كان خيانتها في الدين لا في الفراش، وذلك أن هذِه كانت تخبر النَّاس أنَّه مجنون، وهذِه كانت تدل على الأضياف. وهو قول ابن عباس (١) وعكرمة (٢) وسعيد بن جبير (٣) والضَّحَاك (٤) وميمون بن مهران (٥).\nقال أبو معاوية البَجَليّ (٦): قال رجل لسعيد بن جبير: ﴿إِنَّ ابْنِي مِنْ أَهْلِي﴾ كان ابن نوح؟ فسبَّحَ طويلًا وقال: لا إله إلَّا الله، يحدث (٧) الله\n_________\n(١) أخرجه عبد الرَّزّاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٧، وسعيد بن منصور في \"سننه\" -كتاب التفسير- ٥/ ٣٥٢، والطبري في \"جامع البيان\" ١٥/ ٣٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣٩، والفريابي وأبو الشيخ وابن عساكر كما في \"الدر المنثور\" للسيوطي ٣/ ٦٠٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٤٣ - ٣٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٣٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٤٦، وانظر: \"تفسير ابن حبيب\" (١٠٨ أ).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٤٤.\n(٧) في (ن): حدث، وفي (ك): فحدث.","vol":"14","page":376},{"text":"محمدًا أنَّه ابنه وتقول ليس بابنه؟ ! كان ابنه، ولكنه كان مخالفًا له في النية والعمل والدين، فمن ثم قال: ﴿إِنَّهُ لَيْسَ مِنْ أَهْلِكَ﴾.\nوهذا القول أولى بالصواب، وأليق بظاهر الكتاب (١).\n\n<span data-type=\"title\" id=toc-1893>٤٧ </span>- وقال نوح ﵇ عند ذلك: ﴿رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُنْ مِنَ الْخَاسِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-1894>٤٨ </span>- ﴿قِيلَ يَانُوحُ اهْبِطْ﴾\nانزل من السفينة إلى الأرض ﴿بِسَلَامٍ﴾ بأمن وسلامة ﴿مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِمَّنْ مَعَكَ﴾ وهم الذين كانوا معه في السفينة (٢).\n_________\n(١) وهو قول ابن إسحاق كما في \"الوسيط\" للواحدي ٢/ ٥٧٥، وقاله أَيضًا مقاتل، انظر: \"تفسيره\" (١٤٧ أ)، بل نسبه الماوردي في \"النكت والعيون\" ٢/ ٤٧٦ لجمهور المفسرين.\nوهو اختيار الطبري، وابن كثير، وابن الجوزي. انظر: \"جامع البيان\" للطبري ١٥/ ٣٤٦، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٤٨، \"زاد المسير\" لابن الجوزي ٤/ ١١٤.\nقلت: وهذا القول هو الراجح لأمور:\n١ - أن الأصل في اللفظ الحقيقة ﴿إِنَّ ابْنِي مِنْ أَهْلِي﴾.\n٢ - أن النفي لم ينصب على كونه ابنه وإلا لقال: إنه ليس ولدك، بل أنصب النفي على كونه من أهله، فيحمل على أهلك الصالحين الناجين الذين بينك وبينهم الولاء.\n٣ - أن هذا القول بشع وعظيم؛ فإن الله غضب على الذين رموا أم المُؤْمنين: ﴿إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ (١٥)﴾ [سورة النور: ١٥].\n(٢) انظر: \"تفسير ابن حبيب\" (١٠٨ أ)، \"الوسيط\" للواحدي ٢/ ٥٧٦.","vol":"14","page":377},{"text":"وقال أكثر المفسرين (١): معناه: وعلى قرون تجيء بعدك من ذرّية مَن معك مِن ولدك، وهم المؤمنون وأهل السعادة من ذرّيته. ﴿وَأُمَمٌ سَنُمَتِّعُهُمْ﴾ في الدنيا ﴿ثُمَّ يَمَسُّهُمْ مِنَّا﴾ في الآخرة ﴿عَذَابٌ أَلِيمٌ﴾ وهم الكافرون وأهل الشقاوة.\nقال محمَّد بن كعب القرظي: دخل في ذلك السلام كل مؤمن ومؤمنة إلى يوم القيامة، وكذلك في ذلك العذاب والمتاع كل كافر وكافرة إلى يوم القيامة (٢).\nقال الضحاك: يزعم ناس أن من غرق من الولدان مع آبائهم في النَّار (٣) وليس كذلك، إنّما الولدان بمنزلة الطير وسائر من أغرق الله بغير ذئب، ولكن حضرت آجالهم فماتوا لآجالهم، والمدركون من الرّجال والنّساء كان الغرق عقوبةً من الله لهم في الدنيا، ثم\n_________\n(١) قاله الضحاك والحسن والسدي وابن زيد، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٣٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٢.\nوانظر: \"الوسيط\" للواحدي ٢/ ٤٧٦، \"معالم التنزيل\" للبغوي ٤/ ١٨٢، \"المحرر الوجيز\" لابن عطية ٧/ ٣١٧، \"زاد المسير\" لابن الجوزي ٤/ ١١٥، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٤٨.\nواحتج ابن الأنباري لهذا القول بقوله: ﴿أُمَمٍ﴾ ولم يكن الذين مع نوح أممًا.\nانظر: \"زاد المسير\" لابن الجوزي ٤/ ١١٥، \"الوسيط\" للواحدي ٢/ ٥٧٧ وهو القول الراجح؛ لأنه ظاهر السياق، وهو قول عامة المفسرين.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤١.\n(٣) ساقطة من (ن)، (ك)، والسياق في (ك) فيه تقديم وتأخير.","vol":"14","page":378},{"text":"مصيرهم إلى النَّار (١).\n\n<span data-type=\"title\" id=toc-1895>٤٩ </span>- قوله تعالى: ﴿تِلْكَ﴾\nأي: ذلك الذي ذكرت ﴿مِنْ أَنْبَاءِ﴾ من أخبار ﴿الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ﴾ يَا محمَّد ﴿وَلَا قَوْمُكَ مِنْ قَبْلِ هَذَا﴾ من قبل إخباري إياك (٢).\n﴿فَاصْبِرْ﴾ على القيام بأمر الله وتبليغ رسالته، وما تلقى من أذى الكفار، كما صبر نوح. ﴿إِنَّ الْعَاقِبَةَ﴾ آخر الأمر بالسعادة والظفر والنُّصرة ﴿لِلْمُتَّقِينَ﴾ كما كان -قال- لمؤمني قوم نوح وسائر الأمم (٣).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤١.\nوأخرج الطبري في \"جامع البيان\" ١٥/ ٣٥٤ عن ابن جريج نحوه.\n(٢) فرجع الخطاب إلى محمَّد - ﷺ - وقد نبه لهذا المعنى جماعة من المفسرين منهم: قتادة، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٣٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٣، وكذلك السدي وأبو عبد الرَّحْمَن السُّلمي، أخرجه عنهما ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٣، وانظر: \"معاني القرآن\" للفراء ٢/ ١٩، \"المحرر الوجيز\" لابن عطية (٣١٧)، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٤٩.\n(٣) انظر: \"جامع البيان\" للطبري ١٥/ ٣٥٦، \"الوسيط\" للواحدي ٢/ ٥٧٧، \"المحرر الوجيز\" لابن عطية ٧/ ٣١٧، \"معالم التنزيل\" للبغوي ٤/ ١٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٤٩، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٤٩.","vol":"14","page":379},{"text":"<span data-type=\"title\" id=toc-1896>٥٠ </span>- قوله تعالى: ﴿وَإِلَى عَادٍ﴾\nوأرسلنا إلى عاد ﴿أَخَاهُمْ هُودًا﴾ في النسب لا في الدين (١).\n﴿قَالَ يَاقَوْمِ اعْبُدُوا اللَّهَ﴾ وحدوا الله (٢)، وأكثر العبادة في القرآن بمعنى التوحيد.\n﴿مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ إِنْ أَنْتُمْ إِلَّا مُفْتَرُونَ﴾ ما أنتم في إشراككم معه الأوثان إلَّا كاذبون (٣).\n\n<span data-type=\"title\" id=toc-1897>٥١ </span>- قوله تعالى ﴿يَاقَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ﴾\nعلى تبليغ الرسالة ﴿أَجْرًا﴾ جُعلا ﴿إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي﴾ والفطرة ابتداء الخلقة (٤) (٥) ﴿أَفَلَا تَعْقِلُونَ﴾ وذلك أن الأمم\n_________\n(١) قاله ابن عباس، حكاه عنه الواحدي في \"الوسيط\" ٢/ ٥٧٧، وقاله أَيضًا السدي، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٤، وهو قول عامة، المفسرين. انظر: \"تفسير ابن حبيب\" (١٠٨ أ)، \"المحرر الوجيز\" لابن عطية ٧/ ٣١٨، \"زاد المسير\" لابن الجوزي ٤/ ١١٧، \"معالم التنزيل\" للبغوي ٤/ ١٨٢.\n(٢) قاله ابن إسحاق، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٤، وقال الطبري في \"جامع البيان\" ١٥/ ٣٥٦، وانظر: \"معالم التنزيل\" للبغوي ٤/ ١٨٢، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٤٩.\n(٣) انظر: \"جامع البيان\" للطبري ١٥/ ٣٥٧، \"معالم التنزيل\" للبغوي ٤/ ١٨٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٥٠، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٤٩.\n(٤) انظر: \"تفسير ابن حبيب\" (١٠٨ أ). وقال قتادة: فطرني: خلقني. أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٤، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٠٩.\n(٥) في (ك): الخلق.","vol":"14","page":380},{"text":"قالت للرسل: ما تريدون إلَّا أنْ تتملكوا (١) في أموالنا، فقالت الرُسُل لهم هذا (٢).\n\n<span data-type=\"title\" id=toc-1898>٥٢ </span>- ﴿وَيَاقَوْمِ اسْتَغْفِرُوا رَبَّكُمْ﴾\nأي: آمنوا به يغفر لكم، والاستغفار ها هنا بمعنى: الإيمان (٣) (٤). ﴿ثُمَّ تُوبُوا إِلَيْهِ﴾ من عبادتكم غيره وسالف ذنوبكم.\nوقال الفرّاء: معناه: وتوبوا إليه؛ لأن التوبة استغفار، والاستغفار توبة (٥).\n﴿يُرْسِلِ السَّمَاءَ﴾ المطر ﴿عَلَيْكُمْ مِدْرَارًا﴾ متتابعًا (٦).\nوقال مقاتل بن حيان: دِيْمَة (٧).\nوقال ابن كيسان: غزيرًا كثيرًا (٨).\n_________\n(١) في (ن): تملكوا.\n(٢) انظر: \"تفسير ابن حبيب\" (١٠٨ أ).\n(٣) ذكره الطبري في \"جامع البيان\" ١٥/ ٣٥٨، وعلل ذلك أن هودًا ﵇ إنما دعا قومه إلى التوحيد؛ ليغفر لهم ذنوبهم، كما قال نوح لقومه: ﴿اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ * يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُسَمًّى﴾ [سورة نوح: ٣، ٤]، وانظر: \"معالم التنزيل\" للبغوي ٤/ ١٨٢.\n(٤) ساقطة من (ك).\n(٥) سبق الكلام عليه في تفسير الآية: ٣.\n(٦) قاله ابن عباس، أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٥.\n(٧) انظر: \"تفسير ابن حبيب\" (١٥٨ أ)\n(٨) انظر: قول مقاتل وابن كيسان في \"تفسير ابن حبيب\" (١٠٨ أ).","vol":"14","page":381},{"text":"﴿وَيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ﴾ شدة مع شدتكم (١). وذلك أن الله تعالى حبس عنهم القطر (٢) ثلاث سنين، (وأعقم أرحام نسائهم ثلاث سنين) (٣) (٤).\nفقال لهم هود: إن آمنتم أحيا الله بلادكم ويرزقكم (٥) المال والولد (٦).\n﴿وَلَا تَتَوَلَّوْا مُجْرِمِينَ﴾ ولا تدبروا مشركين.\n\n<span data-type=\"title\" id=toc-1899>٥٣ </span>- قوله تعالى: ﴿قَالُوا يَاهُودُ مَا جِئْتَنَا بِبَيِّنَةٍ﴾\nبيان وبرهان على ما تقول فنسلم بقولك (٧).\n_________\n(١) قاله مجاهد، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٣٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٥.\nوقال عِكْرمة: هي ولد الولد، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" وقال الضحاك: خصبًا إلى خصبكم، وقال علي بن عيسى: عزًّا إلى عزكم، بكثرة أولادكم وأموالكم. انظر: \"النكت والعيون\" للماوردي ٢/ ٤٧٧، \"زاد المسير\" لابن الجوزي ٤/ ١١٧، وقد تضمنها قول مجاهد.\n(٢) في (ن): المطر.\n(٣) ساقطة من (ن).\n(٤) أخرج الطبري في \"جامع البيان\" ١٥/ ٣٥٩ عن ابن زيد نحوه، وأخرج ابن عساكر كما في \"الدر المنثور\" للسيوطي ٣/ ٦٠٩، عن الضحاك نحوه أَيضًا، ونسبه في \"الوسيط\" للواحدي ٢/ ٥٧٧ للمفسرين، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٥١، \"زاد المسير\" لابن الجوزي ٤/ ١٧٧.\n(٥) في (ن): ورزقكم.\n(٦) انظر: \"جامع البيان\" للطبري ١٥/ ٣٥٩، \"تفسير ابن حبيب\" (١٠٨ أ)، \"الوسيط\" للواحدي ٢/ ٥٧٧، \"زاد المسير\" لابن الجوزي ٤/ ١١٧.\n(٧) هذا بحسب ظنهم وإعراضهم، كما جعلت قريش القرآن سحرًا وشعرًا، وإلا فقد =","vol":"14","page":382},{"text":"﴿وَمَا نَحْنُ بِتَارِكِي آلِهَتِنَا عَنْ قَوْلِكَ﴾ بقولك. والعرب تضع الباء موضع عن، وعن موضع الباء (١).\n﴿وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ﴾ بمصدقين.\n\n<span data-type=\"title\" id=toc-1900>٥٤ </span>- ﴿إِنْ نَقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ﴾\nيعني: لست تتعاطى ما تتعاطاه من مخالفتنا وسب آلهتنا إلَّا أن آلهتنا ﴿اعْتَرَاكَ﴾ أصابك ﴿بِسُوءٍ﴾ بخبل وجنون فَأَجَنَّك؛ وهو الذي حملك على ما تقول وتفعل، ولا نقول فيك إلَّا هذا، ولا نحمل أمرك إلَّا على هذا (٢).\n_________\n= قال رسول الله - ﷺ -: \"ما من الأنبياء نبي إلَّا أعطي ما على مثله آمن البشر، وإنما وإن الذي أوتيت وحيًا أوحاه الله إليَّ فأرجو أن أكون أكثرهم تابعًا يوم القيامة\" أخرجه البُخَارِيّ في كتاب فضائل القرآن (٤٩٨١)، ومسلم في كتاب الإيمان.\n(١) انظر: \"تفسير ابن حبيب\" (١٠٨ ب)، \"الوسيط\" للواحدي ٢/ ٥٧٧، \"معالم التنزيل\" للبغوي ٤/ ١٨٣، \"زاد المسير\" لابن الجوزي ٤/ ١١٧ كقوله تعالى: ﴿كَأَنَّكَ حَفِيٌّ عَنْهَا﴾ [الأعراف: ١٨٧] أي: بها. وقوله ﴿فَاسْأَلْ بِهِ خَبِيرًا﴾ [الفرقان: ٥٩] أي: عنها.\n(٢) قاله ابن عباس والحسن ومجاهد وقتادة وغيرهم، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٣٦١ - ٣٦٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٦.\nوقاله الفراء. انظر: \"معاني القرآن\" ٢/ ١٩.\nوينظر أَيضًا \"الدر المنثور\" للسيوطي ٣/ ٦١٠، \"معالم التنزيل\" للبغوي ٢/ ٣٨٨، \"المحرر الوجيز\" لابن عطية ٧/ ٣٢٣، \"زاد المسير\" لابن الجوزي ٤/ ١١٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٥١.","vol":"14","page":383},{"text":"﴿قَالَ﴾ فقال لهم هود ﴿إِنِّي أُشْهِدُ اللَّهَ﴾ على (ما في) (١) نفسي ﴿وَاشْهَدُوا﴾ يَا قوم ﴿أَنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ﴾\n\n<span data-type=\"title\" id=toc-1901>٥٥ </span>- ﴿مِنْ دُونِهِ﴾\nيعني: من الأوثان. ﴿فَكِيدُونِي جَمِيعًا﴾. فاحتالوا جميعًا في ضُرِّي ومكري أنتم وأوثانكم (٢)، ﴿ثُمَّ لَا تُنْظِرُونِ﴾.\n\n<span data-type=\"title\" id=toc-1902>٥٦ </span>- ﴿إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُمْ مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا﴾\nقال الضحاك: يحييها ويميتها (٣).\nقال الفراء: مالكها والقادر عليها (٤).\nقال القتيبي: يقهرها؛ لأن من أخذت بناصيته فقد قهرته (٥).\n_________\n(١) ساقطة من (ن).\n(٢) انظر: \"الوسيط\" للواحدي ٢/ ٥٧٨، \"معالم التنزيل\" للبغوي ٤/ ١٨٣، \"زاد المسير\" لابن الجوزي ٤/ ١١٨، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٤٩. فائدة: قال الزجاج: وهذا من أعظم آيات الرسل، أن يكون الرسول وحده، وأمته متعاونة عليه، فيقول لهم: كيدوني، فلا يستطيع أحد منهم ضُرَّه، وكذلك قال نوح لقومه: ﴿فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ﴾ [يونس: ٧١]. وقال محمَّد - ﷺ -: ﴿فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (٣٩)﴾ [المرسلات: ٣٩]. \"معاني القرآن\" للزجاج ٣/ ٥٨. وينظر \"معاني القرآن\" للنحاس ٣/ ٣٥٨، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٥٠.\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٨ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٨٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٥٢.\n(٤) انظر: \"تفسير ابن حبيب\" (١٠٨ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٨٣.\n(٥) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (١٨١)، \"تفسير ابن حبيب\" (١٠٨ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٨٣.","vol":"14","page":384},{"text":"قال ابن جرير: إنّما خَصَّ النَّاصية؛ لأن العرب تستعمل ذلك إذا وصفت إنسانًا بالذلة والخضوع. فتقول: مَا نَاصِيَةُ فُلانٍ إلَّا بِيَدِ فُلانٍ، أي: أنَّه مطيع له يصرِّفه كيف شاء، وكانوا إذا أسروا الأسير فأرادوا إطلاقه والمنّ عليه جَزُّوا ناصيته؛ ليعتدوّا بذلك فَخْرًا عليه، فخاطبهم بما يعرفون في كلامهم (١).\n﴿إِنَّ رَبِّي عَلَى صِرَاطٍ مُسْتَقِيمٍ﴾ يقول: إنِّي ربّي على طريق الحق يجازي المحسن بإحسانه، والمسيء بعصيانه (٢)، لا يظلم أحدًا شيئًا، ولا يقبل إلَّا الإِسلام (٣).\nوقد قيل فيه إضمار، كأن (٤) التقدير: إنّ ربي يدلّ أو يحثّ أو يحملكم على صراط مستقيم (٥).\n\n<span data-type=\"title\" id=toc-1903>٥٧ </span>- قوله تعالى: ﴿فَإِنْ تَوَلَّوْا فَقَدْ﴾\nأي: فقل يَا محمَّد (٦) قد ﴿أَبْلَغْتُكُمْ مَا أُرْسِلْتُ بِهِ إِلَيْكُمْ وَيَسْتَخْلِفُ رَبِّي قَوْمًا غَيْرَكُمْ﴾ أي: ويهلككم ويستبدل بكم (٧) قومًا غيركم، يوحدونه\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٥/ ٣٦٤ بتصرف.\n(٢) في (ك): والمسيئين بعصيانهم.\n(٣) قال نحوه مجاهد، أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٦٤.\n(٤) في (ن): أي.\n(٥) ذكره ابن حبيب في \"تفسيره\" (١٠٨ ب)، قريبًا من هذِه التقديرات ثم قال: وبعضها قريب من بعض.\nوينظر \"الوسيط\" للواحدي ٢/ ٥٧٨، \"زاد المسير\" لابن الجوزي ٤/ ١١٨.\n(٦) في (ك): يَا هود.\n(٧) ساقطة من (ن).","vol":"14","page":385},{"text":"ويعبدونه (١).\n﴿وَلَا تَضُرُّونَهُ شَيْئًا﴾ بتوليتكم وإعراضكم، إنّما تضرون أنفسكم (٢).\nوقيل: معناه: لا يقدرون له على ضرّ إن أراد إهلاككم، أو أهلككم (٣).\nوقيل: معناه: لا يضره هلاككم إذا أهلككم لا تنقصونه شيئًا؛ لأنه (٤) سواء عنده كنتم أو لم تكونوا (٥).\n﴿إِنَّ رَبِّي عَلَى كُلِّ شَيْءٍ حَفِيظٌ﴾ أي: لكل شيء حافظ. (على) بمعنى اللام فهو يحفظني من أن تنالوني بسوء (٦).\n\n<span data-type=\"title\" id=toc-1904>٥٨ </span>- قوله تعالى: ﴿وَلَمَّا جَاءَ أَمْرُنَا﴾\nعذابنا ﴿نَجَّيْنَا هُودًا وَالَّذِينَ آمَنُوا مَعَهُ﴾ وكانوا أربعة آلاف (٧). ﴿بِرَحْمَةٍ﴾ بنعمة (٨)\n_________\n(١) قاله الطبري في \"جامع البيان\" ١٥/ ٣٦٥.\n(٢) قاله ابن حبيب في \"تفسيره\" (١٠٨ ب).\n(٣) قاله الطبري في \"جامع البيان\" ١٥/ ٣٦٥، والنحاس في \"معاني القرآن\" ٣/ ٣٥٩.\n(٤) ساقطة من (ن).\n(٥) انظر: \"جامع البيان\" للطبري ١٥/ ٣٦٥، \"المحرر الوجيز\" لابن عطية ٧/ ٣٢٥.\n(٦) قاله الفراء في \"معاني القرآن\" ٢/ ١٨، والنحاس في \"معاني القرآن\" ٣/ ٣٥٩، والطبري في \"جامع البيان\" ١٥/ ٣٦٥، ونسبه ابن حبيب (١٠٨ ب)، لأهل المعاني.\n(٧) انظر: \"تفسير ابن حبيب\" (١٠٨ ب)، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٥٤.\n(٨) هذا تفسير بالأثر، فمن آثار رحمة الله نعمته على عبادة فهو الرَّحْمَن الرَّحِيم، له =","vol":"14","page":386},{"text":"﴿مِنَّا وَنَجَّيْنَاهُمْ مِنْ عَذَابٍ غَلِيظٍ﴾ وهو الريح (١).\nوقيل: أراد بالعذاب الغليظ: عذاب القيامة، أي: كما نجيناهم في الدنيا من العذاب، كذلك نجيناهم في الآخرة من العذاب (٢).\n\n<span data-type=\"title\" id=toc-1905>٥٩ </span>- ﴿وَتِلْكَ عَادٌ﴾\nردّه للقبيلة (٣). ﴿جَحَدُوا بِآيَاتِ رَبِّهِمْ وَعَصَوْا رُسُلَهُ﴾ يعني: هودًا وحده؛ فإنَّه لم يرسل إليهم من الرسل سوى هود، ونظيره قوله تعالى: ﴿يَاأَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ﴾ (٤) يعني: النبي - ﷺ -، فإنَّه لم يكن في عصره رسول سواه، وإنما جمع ها هنا؛ لأن من كذب\n_________\n= الرحمة التامة الكاملة، ولا ينجو أحد من عذاب الله إلَّا من أنعم الله وتفضل عليه برحمته. والمصنف وافق الطبري في \"جامع البيان\" ١٥/ ٣٦٦، وانظر: (معاني القرآن\" للزجاج ٣/ ٥٩.\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٣٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٥٤، واختاره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٥٠.\n(٢) انظر: \"جامع البيان\" للطبري ١٥/ ٣٦٦، \"الوسيط\" للواحدي ٢/ ٥٧٩، \"المحرر الوجيز\" لابن عطية ٧/ ٣٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٥٤، ورجحه الطبري والواحدي، انظر: \"جامع البيان\" للطبري ١٥/ ٣٦٦، \"البسيط\" للواحدي ٦٦ أ؛ لأن الإنجاء من عذاب الدنيا سبق، وهذا هو الأظهر والله أعلم. واختار ابن الجوزي: أنَّه شامل للقولين. انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٢٠، ومال إليه ابن عطية. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٣٢٦.\n(٣) لأن التأنيث في تلك لأجل القبيلة. انظر: \"معاني القرآن\" للفراء ٢/ ١٩، \"الوسيط\" للواحدي ٢/ ٥٧٩، \"زاد المسير\" لابن الجوزي ٤/ ١٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٥٤.\n(٤) المؤمنون: ٢٣.","vol":"14","page":387},{"text":"رسولًا واحدًا فقد كفر بجميع الرسل (١).\n﴿وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ﴾ متكبّر لا يقبل الحقّ ولا يذعن له (٢).\nقال أبو عبيدة (٣): العنيد والعنود والمعاند: المعارض لك بالخلاف، ومنه قيل للعرق الذي ينفجر دمأًا ولا يَرْقأ: عَانِد (٤).\nقال الراجز:\nإِنِّي كبِيْرٌ لا أُطَيْقُ العَنَدا (٥).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٠٨ ب)، \"المحرر الوجيز\" لابن عطية ٧/ ٣٢٧، \"زاد المسير\" لابن الجوزي ٤/ ١٢١، والقرطبي ٩/ ٥٤، \"البحر المحيط\" لأبي حيان ٥/ ٢٣٥.\nوذكر ابن عطية وجهًا آخر حيث قال: ويحتمل أن يراد هو وآدم ونوح ﵈، انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٣٢٧، وأشار إليه القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٥٤، وأبو حيان في \"البحر المحيط\" ٥/ ٢٣٥.\nوذكر ابن الجوزي وجهًا آخر وهو: أن كل مرة ينذرهم فيها هي رسالة مجددة، وهو بها رسول. انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٢١. والأظهر -والله أعلم- ما ذكره المصنف وما استدل به وجيه.\n(٢) قال قتادة: هو المشرك.\nأخرجه الطبري في \"جامع البيان\" ١٥/ ٣٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٧.\n(٣) في (ك): عبيد.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٠ بتصرف، \"تفسير ابن حبيب\" (١٠٨ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٨٤.\nونحوه قاله ابن قتيبة، انظر: \"غريب القرآن\" (٢٠٥).\n(٥) هذا عجز بيت، صدره: إِذا رَحَلْتُ فَاجْعَلُونِي وَسَطًا.\nوالبيت غير منسوب في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩١، \"جمهرة أشعار العرب\" لأبي زيد ٢/ ٢٣٨، \"الاقتضاب\" للبطليوسي ٤/ ٥، والطبري في \"جامع البيان\" ١٥/ ٣٦٧.","vol":"14","page":388},{"text":"<span data-type=\"title\" id=toc-1906>٦٠ </span>- ﴿وَأُتْبِعُوا﴾\nوأردفوا (١) وألحقوا (٢) ﴿فِي هَذِهِ الدُّنْيَا لَعْنَةً﴾ طَرْدًا وبُعْدًا وعذابًا وهلاكًا. ﴿وَيَوْمَ الْقِيَامَةِ﴾ أي: وفي يوم القيامة أَيضًا، كما لعنوا في الدنيا والآخرة.\n﴿أَلَا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ﴾ أي: بربهم كما يقال: شَكَرْتُه وشَكَرْتُ لَه، وكَفَرْتُه وكَفَرْتُ به، ونَصَحْتُه ونَصَحْتُ لَه (٣).\nوقيل: معناه: كفروا نعمة ربهم (٤).\n﴿أَلَا بُعْدًا لِعَادٍ قَوْمِ هُودٍ﴾ للبعد معنيان (٥):\nأحدهما: البعد ضِدُّ القُرْب، ويقال منه: بَعُد يَبْعُد بُعْدًا.\nوالثاني: بمعنى الهلاك، ويقال منه: بَعِدَ يَبْعَدُ بُعْدًا.\n_________\n(١) قاله ابن حبيب في \"تفسيره\" (١٠٨ ب).\n(٢) قاله مجاهد، كما في \"تفسير ابن حبيب\" (١٠٨ ب)، وقاله النحاس في \"معاني القرآن\" ٣/ ٣٦٠.\n(٣) تَعَدى الفعل كفر بغير حرف جر؛ لأنه ضُمِّن معنى جحد. انظر: \"إملاء ما من به الرَّحْمَن\" للعكبري ٢/ ٧٠٤، \"المحرر الوجيز\" لابن عطية ٧/ ٣٢٨، \"البحر المحيط\" لأبي حيان ٥/ ٢٣٥، \"الدر المصون\" للسمين الحلبي ٦/ ٣٤٥.\n(٤) ذكر القولين الفراء في \"معاني القرآن\" ٢/ ٢٠، والعكبري في \"إملاء ما من به الرَّحْمَن\" للعكبري ٢/ ٧٠٤، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٥٥.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ٢/ ٣٤٥ (بعد)، \"لسان العرب\" لابن منظور ٣/ ٨٩ (بعد)، \"معاني القرآن\" للزجاج ٣/ ٥٩، \"تفسير ابن حبيب\" (١٠٩ أ).","vol":"14","page":389},{"text":"<span data-type=\"title\" id=toc-1907>٦١ </span>- قوله تعالى: ﴿وَإِلَى ثَمُودَ أَخَاهُمْ صَالِحًا قَالَ يَاقَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ هُوَ أَنْشَأَكُمْ﴾\nابتدأ خلقكم (١) ﴿مِنَ الْأَرْضِ﴾ وذلك أن آدم خُلِق من الأرض وهم منه ﴿وَاسْتَعْمَرَكُمْ فِيهَا﴾ وجعلكم عمّارها وسُكّانها (٢). قال ابن عباس: أعاشكم فيها (٣).\nقال الضحاك: أطال عُمُرَكم (٤).\nقال مجاهد: أعمركم من العُمْرى أي: جعلها لكم ما عِشْتم (٥).\n_________\n(١) قاله السدي، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٤٨، وهو اختيار أبي عبيدة.\nانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩١، واختاره الطبري في \"جامع البيان\" ١٥/ ٣٦٨.\n(٢) هو قول ابن عباس من رواية عطاء.\nانظر: \"البسيط\" للواحدي (٦٦ ب)، وهو اختيار أبي عبيدة، انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩١، والطبري في \"جامع البيان\": ١٥/ ٢٦٨، وهو قول أكثر أهل اللغة. انظر: \"البسيط\" للواحدي (٦٦ ب).\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٩ أ)، \"البسيط\" للواحدي (٦٦ ب)، والقرطبي ٩/ ٥٦.\n(٤) انظر: \"تفسير ابن حبيب\" (١٠٩ أ)، \"البسيط\" للواحدي (٦٦ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٨٥، \"زاد المسير\" لابن الجوزي ٤/ ١٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٥٦.\nفقول ابن عباس والضَّحَاك من العُمُر الذي هو الحياة، ومنه قوله تعالى: ﴿وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ﴾ [النحل: ٧٠].\n(٥) أخرجهَ الطبري في \"جامع البيان\" ١٥/ ٣٦٩، وابن أبي حاتم في \"تفسير القرآن =","vol":"14","page":390},{"text":"قال قتادة: ما (١) أسكنكم فيها (٢).\n﴿فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي قَرِيبٌ﴾ ممن رجاه ﴿مُجِيبٌ﴾ لمن دعا (٣).\n\n<span data-type=\"title\" id=toc-1908>٦٢ </span>- قوله تعالى ﴿قَالُوا﴾\nيعني: ثمودا (٤). ﴿يَاصَالِحُ قَدْ كُنْتَ فِينَا مَرْجُوًّا قَبْلَ هَذَا﴾ القول، أي: كنّا (٥) نرجو أن تكون فينا سيّدًا (٦)، وقيل: ظننَّا أنّك تعود إلى ديننا (٧).\n_________\n= العظيم\" ٦/ ٢٠٢٨، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦١١.\nقال أبو بكر بن الأنباري هذا استفعل بمعنى: أفعل، مثل: استجاب بمعنى: أجاب، واستوقد بمعنى: أوقد يعني: أَعمركم من العمارة. انظر: \"البسيط\" للواحدي (٦٦ ب).\nقلت: وهذا القول أرجح لقوله تعالى: ﴿ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِنْ بَعْدِهِمْ لِنَنْظُرَ كَيْفَ تَعْمَلُونَ (١٤)﴾ [يونس: ١٤].\n(١) من (ك).\n(٢) هو من رواية شيبان عنه، انظر: \"تفسير ابن حبيب\" ٤/ ١٨٥، \"معالم التنزيل\" للبغوي ٤/ ١٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٥٦.\n(٣) انظر: \"جامع البيان\" للطبري ١٥/ ٣٦٩، \"تفسير ابن حبيب\" (١٠٩ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٨٥.\n(٤) انظر: \"جامع البيان\" للطبري ١٥/ ٣٦٩، \"معالم التنزيل\" للبغوي ٤/ ١٨٥.\n(٥) ساقطة من (ن).\n(٦) قاله كعب، كما في \"زاد المسير\" لابن الجوزي ٤/ ١٢٣، ونسبه ابن عطية لجمهور المفسرين واختاره، انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٣٣٠، وهو الذي اختاره الطبري في \"جامع البيان\" ١٥/ ٣٦٩.\n(٧) هو قول مقاتل.\nانظر: \"تفسيره\" (١٤٧ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٢٣، واختاره ابن حبيب في \"تفسيره\" (١٠٩). =","vol":"14","page":391},{"text":"﴿أَتَنْهَانَا أَنْ نَعْبُدَ مَا يَعْبُدُ آبَاؤُنَا﴾ من الآلهة. ﴿وَإِنَّنَا لَفِي شَكٍّ مِمَّا تَدْعُونَا إِلَيْهِ مُرِيبٍ﴾ مُوقع للتهمة مُوجب لها. يقال: (أَرَبْتُه فأنا) (١) أُريبُه إِرَابَةً إذا فَعَلْتُ به فعلًا يُوجب له (٢) الرِّيْبَة (٣).\nقال الهُذَلِيّ (٤):\n. . . . . . . . . . . . ... كُنْتُ إذا أَتَوْتُه مِنْ غَيبتي\nيَمْسَحُ عِطْفِي ويَبِرُّ ثَوْبِي ... كأَنَّما أَرَبْتُهُ بِرِيْيَتِي\n\n<span data-type=\"title\" id=toc-1909>٦٣ </span>- ﴿قَالَ يَاقَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي مِنْهُ رَحْمَةً﴾\nنبوة (٥) وحكمة. ﴿فَمَنْ يَنْصُرُنِي مِنَ اللَّهِ﴾ فمن يمنعني من عذاب\n_________\n= وذكر القولين في \"البسيط\" للواحدي (٦٧ أ)، \"معالم التنزيل\" للبغوي ٢/ ١٩٠.\n(١) ساقطة من (ك).\n(٢) من (ك)، وفي (ن): لها.\n(٣) انظر: \"تهذيب اللغة\" للأزهري ١٥/ ٢٥٢ (ريب)، \"لسان العرب\" لابن منظور ١/ ٣٥٠ (ريب)، \"الدر المصون\" للسمين الحلبي ٦/ ٣٤٧.\n(٤) هو خالد بن زهير الهذلي.\nوالبيت في \"ديوان الهذليين\" ١/ ١٦٥، \"لسان العرب\" لابن منظور ١/ ٣٥٠ (ريب)، والطبري في \"جامع البيان\" ١٥/ ٣٧٠.\nوكان خالد بن زهير، ابن أخت أبي ذؤيب، وكان رسول أبي ذؤيب إلى عشيقته فأفسدها عليه، فكان يشك في أمره فقال له خالد:\nيَا قَوْمِ مَا لِي وَأَبَا ذُويبِ ... كُنْتُ إِذَا أَتَوْتُهَ مِنْ غَيْبَتِي\n(٥) انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٣٣٢.","vol":"14","page":392},{"text":"الله ﴿إِنْ عَصَيْتُهُ فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ﴾ قال ابن عباس: غير بصارة في خسارتكم (١).\nقال الفرّاء: تضليل (٢).\nقال الحسين بن الفضل: لم يكن صالح في خسارة حين قال لهم: ﴿فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ﴾ وإنّما المعنى: ما تزيدونني بما تقولون إلَّا نسبتي إياكم إلى الخسارة (٣).\nوهو من قول العرب: فَسَّقْتُهُ وَفَجَّرْتُهُ، إذا نسبته إلى الفِسْقِ والفُجُوْرِ، وكذلك خَسَّرْتُهُ إذا نسبته إلى الخُسْرَان (٤).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٠٩ أ)، \"البسيط\" للواحدي (٦٧ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٨٦، \"لباب التأويل\" للخازن ٣/ ٣١٤.\n(٢) انظر: \"معاني القرآن\" ٢/ ٢٠، \"تفسير ابن حبيب\" (١٠٩ أ).\n(٣) انظر: \"تفسير البسيط\" (٦٧ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٨٦، \"لباب التأويل\" للخازن ٣/ ٣١٤.\n(٤) انظر: \"تفسير ابن حبيب\" (١٠٩ أ)، \"البحر المحيط\" لأبي حيان ٥/ ٢٤٠.\nقلت: ما ذكر المصنف يرجع إلى أنَّه نسب الخسارة إلى قومه، وكأنه يختار هذا القول وهو الذي اختاره الطبري في \"جامع البيان\" ١٥/ ٣٣٢، ونسبه في \"البسيط\" للواحدي ٦٧ ب إلى أكثر أهل العلم، ونسبه في \"زاد المسير\" لابن الجوزي ٤/ ١٢٤ إلى ابن عباس أَيضًا.\nوقال آخرون: إن المعنى إن اتبعتكم فيما دعوتموني إليه لم أزد إلا خسارة في الدين.\nقاله مقاتل انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٢٥، وذكره في \"البحر المحيط\" لأبي حيان ٥/ ٢٣٩.\nونسبه في \"البسيط\" للواحدي إلى ابن عباس في رواية عطاء وكذلك الحسن. ويشهد له قوله: ﴿فَمَنْ يَنْصُرُنِي مِنَ اللَّهِ إِنْ عَصَيْتُهُ﴾.","vol":"14","page":393},{"text":"<span data-type=\"title\" id=toc-1910>٦٤ </span>- قوله تعالى: ﴿وَيَاقَوْمِ هَذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً﴾\nنصب على الحال (١) والقطع (٢) (٣) ﴿فَذَرُوهَا﴾ فدعوها ﴿تَأْكُلْ فِي أَرْضِ اللَّهِ﴾ من العشب والنبات فليس عليكيم رزقها، ولا مؤونتها. ﴿وَلَا تَمَسُّوهَا بِسُوءٍ﴾ ولا تصيبوها بعقر ونحر ﴿فَيَأْخُذَكُمْ﴾ إن قتلتموها ﴿عَذَابٌ قَرِيبٌ﴾ فيهلككم.\n\n<span data-type=\"title\" id=toc-1911>٦٥ </span>- ﴿فَعَقَرُوهَا فَقَالَ﴾\nلهم صالح ﴿تَمَتَّعُوا﴾ عيشوا ﴿فِي دَارِكُمْ﴾ منازلكم ﴿ثَلَاثَةَ أَيَّامٍ﴾ ثم تهلكون ﴿ذَلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ﴾ غير كذب (٤). وقيل: غير مكذوب فيه.\n\n<span data-type=\"title\" id=toc-1912>٦٦ </span>- قوله تعالى ﴿فَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا صَالِحًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا﴾\nبنعمة وعصمة منا. ﴿وَمِنْ خِزْيِ يَوْمِئِذٍ﴾ عذابه وهوانه، قرأ نافع والكسائي بفتح الميم ها هنا وفي المعارج (٥). ﴿إِنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيزُ﴾.\n_________\n(١) انظر: \"مشكل إعراب القرآن\" لمكي ١/ ٣٦٧، \"الدر المصون\" للسمين الحلبي ٦/ ٣٤٨، \"تفسير ابن حبيب\" (١٠٩ أ)، \"المحرر الوجيز\" لابن عطية ٧/ ٣٣٣.\n(٢) ساقطة من (ن).\n(٣) القطع يعبر به عن الحال. انظر: \"معجم المصطلحات النحوية\" (١٨٨)، \"المعجم المفصل في النحو\" لعزيزة فوال ٢/ ٧٩٧.\n(٤) في (ن): مكذوب.\n(٥) انظر: \"السبعة\" لابن مجاهد (٣٣٧)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٢٩.","vol":"14","page":394},{"text":"<span data-type=\"title\" id=toc-1913>٦٧ </span>- ﴿وَأَخَذَ الَّذِينَ ظَلَمُوا﴾\n(كفروا، بـ ﴿الصَّيْحَةُ﴾) (١) يعني: صيحة جبريل. ﴿فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ﴾ صرعى هلكى (٢).\n\n<span data-type=\"title\" id=toc-1914>٦٨ </span>- ﴿كَأَنْ لَمْ يَغْنَوْا﴾\nيقيموا ويكونوا (٣) ﴿فِيهَا أَلَا إِنَّ ثَمُودَ﴾ قرأ حفص وحمزة بفتح قال ثمود من غير تنوين هنا وفي الفرقان والعنكبوت ﴿كَفَرُوا رَبَّهُمْ أَلَا بُعْدًا لِثَمُودَ﴾ (قرأ الكسائي بخفض الدال مع التنوين) (٤) (٥).\n_________\n(١) ساقطة من (ن).\n(٢) قاله قتادة أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٣٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٢.\n(٣) قاله ابن عباس، أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٢، وحكاه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٣ عن أبي مالك. وانظر: \"الدر المنثور\" للسيوطي ٣/ ٦١٢.\nوقال الأصمعيّ: المغاني: المنازل.\nويقال: غَنِي بالمكان أي: أقام به. انظر: \"الصحاح\" للجوهري ٦/ ٢٤٤٩ (غني).\n(٤) ساقطة من (ن).\n(٥) انظر: \"السبعة\" لابن مجاهد (٣٣٧)، \"الحجة\" لأبي على الفارسيّ ٤/ ٣٥٤، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٢٩.\nووجهه أن من صرفه جعله اسمًا مذكرًا، أراد به الحي كثقيف وقريش، ومن لم يصرفه قال: هو اسم للقبيلة فلم يصرفه للتعريف والتأنيث. قال أبو عبيد: لولا مخالفة السواد لكان الوجه ترك الصرف، إذ كان الأغلب عليه التأنيث. ورده النحاس بقوله: والذي قاله أبو عبيد ﵀ من أن الغالب عليه التأنيث كلام =","vol":"14","page":395},{"text":"<span data-type=\"title\" id=toc-1915>٦٩ </span>- قوله تعالى: ﴿وَلَقَدْ جَاءَتْ رُسُلُنَا﴾\nيعني الملائكة. واختلفوا في عددهم.\nفقال ابن عباس: كانوا ثلاثة، جبريل وميكائيل وإسرافيل (١) وقال الضحاك: تسعة (٢).\n_________\n= مردود؛ لأن ثمودًا يقال له حي، ويقال له قبيلة، وليس الغالب عليه القبيلة، بل الأمر على ضد ما قال عند سيبويه. \"إعراب القرآن\" للنحاس ٢/ ٢٨٩.\nوينظر\"معاني القرآن\" للفراء ٢/ ٢٠٢، \"معاني القرآن\" للزجاج ٣/ ٥٩، \"الحجة\" لأبي على الفارسيّ ٤/ ٣٥٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٥٣٣، \"إملاء ما من به الرَّحْمَن\" للعكبري ٢/ ٧٠٥. وأضاف ابن خالويه: ويجوز لمن صرفه أن يجعله اسمًا عربيَّا، فيكون ثمود فعولًا من الثمد، وهو الماء القليل، وجمعه ثماد، قال النابغة:\nواحْكُمْ كَحُكْمِ فَتَاةِ الحَيَّ إِذْ نَظَرَتْ ... إِلى حَمَامٍ شِرَاعٍ وَارِدِ الثَّمَدِ\nانظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٨٦ - ٢٨٧.\nوالبيت الذي ذكره ابن خالويه للنابغة في \"ديوانه\" (١٤)، \"الكتاب\" لسيبويه ١/ ٨٥، \"الآمالي\" لابن الشجري ٢/ ٢٨٩.\nقلت: والقراءتان سبعيتان، فكلاهما فصيح ووجيه. انظر\"الكشف\" لمكي ٢/ ٥٣٤.\n(١) انظر: \"تفسير ابن حبيب\" (١٠٩ ب)، \"الوسيط\" للواحدي ٢/ ٥٨١، \"معالم التنزيل\" للبغوي ٤/ ١٨٧، \"زاد المسير\" لابن الجوزي ٤/ ١٢٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٦٢، وابن كثير في \"تفسيره\" ٢/ ٤٤، وقد ذكره الطبري في \"جامع البيان\" ١٥/ ٣٨١ ولم ينسبه إلى أحد واقتصر عليه.\n(٢) انظر: \"تفسير ابن حبيب\" (١٠٩ ب)، \"الوسيط\" للواحدي ٢/ ٥٨١، \"معالم التنزيل\" للبغوي ٤/ ١٨٧، \"زاد المسير\" لابن الجوزي ٤/ ١٢٧، \"جامع البيان\" للقرطبي ٩/ ٦٢، \"لباب التأويل\" للخازن ٣/ ٣١٥.","vol":"14","page":396},{"text":"وقال السدي: أَحدَ عَشَرَ مَلَكًا على صورة الغلمان الوُضَّاء وجوههم (١) ﴿إِبْرَاهِيمَ﴾ الخليل ﵇ ﴿بِالْبُشْرَى﴾ بالبِشَارَةِ (٢) بإسحاق ويعقوب، وبإهلاك قوم لوط (٣).\n﴿قَالُوا﴾ لإبراهيم ﴿سَلَامًا﴾ سَلَّمُوا عليه، ونصب سلامًا بإيقاع القول عليه؛ لأن السلام قول، أي: قالوا وسلّموا سلامًا (٤).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٠٩ ب)، \"الوسيط\" للواحدي ٢/ ٥٨١، \"معالم التنزيل\" للبغوي ٤/ ١٨٧، \"زاد المسير\" لابن الجوزي ٤/ ١٢٧، \"جامع البيان\" للقرطبي ٩/ ٦٢.\n(٢) قاله الحسن، كما في \"النكت والعيون\" للماوردي ٢/ ٤٨٢، \"زاد المسير\" لابن الجوزي ٤/ ١٢٧، \"إعراب القرآن\" لأبي القاسم الأَصْبهانِيّ (١٥٥).\nوأخرج عبد الرَّزّاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٨ عن معمر قال: قال آخرون: بشر بإسحاق.\nوحكاه الطبري في \"جامع البيان\" ١٥/ ٣٨٢ عن بعض المفسرين ولم يسمهم.\n(٣) قال قتادة، أخرجه عنه عبد الرَّزّاق ٢/ ٣٠٨، وحكاه عنه الماوردي في \"النكت والعيون\" ٢/ ٤٨٢.\nوحكاه الطبري في \"جامع البيان\" ١٥/ ٣٨٢ عن بعض المفسرين. قلت: والمصنف كأنه رجح بالبشارة بالأمرين.\nوقال عكرمة: البشارة بنبوته، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٣ وحكاه عنه الماوردي في \"النكت والعيون\" ٢/ ٤٨٢.\nوما قاله المصنف هو الأقرب.\n(٤) انظر: \"الحجة\" لأبي على الفارسيّ ٤/ ٣٦٠، \"مشكل إعراب القرآن\" لمكي ١/ ٣٦٩، وهو قول ابن الأنباري. انظر: \"البسيط\" للواحدي (٦٩ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٢٧، \"الدر المصون\" للسمين الحلبي ٦/ ٣٥١ كقولك: لمن قال: لا إله إله إلَّا الله، قلت: حقًا.","vol":"14","page":397},{"text":"وقال السدي: أَحدَ عَشَرَ مَلَكًا على صورة الغلمان الوُضَّاء وجوههم (١).\n﴿إِبْرَاهِيمَ﴾ الخليل -﵇- ﴿بِالْبُشْرَى﴾ بالبشارة (٢) بإسحاق ويعقوب، وبإهلاك قوم لوط (٣).\n﴿قَالُوا﴾ لإبراهيم ﴿سَلَامًا﴾ سَلَّمُوا عليه، ونصب سلامًا بإيقاع القول عليه؛ لأن السلام قول، أي: قالوا وسلّموا سلامًا (٤).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٠٩ ب)، \"الوسيط\" للواحدي ٢/ ٥٨١، \"معالم التنزيل\" للبغوي ٤/ ١٨٧، \"زاد المسير\" لابن الجوزي ٤/ ١٢٧، \"جامع البيان\" للقرطبي ٩/ ٦٢.\n(٢) قاله الحسن، كما في \"النكت والعيون\" للماوردي ٢/ ٤٨٢، \"زاد المسير\" لابن الجوزي ٤/ ١٢٧، \"إعراب القرآن\" لأبي القاسم الأصبهاني (١٥٥).\nوأخرج عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٨ عن معمر قال: قال آخرون: بشر بإسحاق.\nوحكاه الطبري في \"جامع البيان\" ١٥/ ٣٨٢ عن بعض المفسرين ولم يسمهم.\n(٣) قال قتادة، أخرجه عنه عبد الرزاق ٢/ ٣٠٨، وحكاه عنه الماوردي في \"النكت والعيون\" ٢/ ٤٨٢.\nوحكاه الطبري في \"جامع البيان\" ١٥/ ٣٨٢ عن بعض المفسرين.\nقلت: والمصنف كأنه رجح بالبشارة بالأمرين.\nوقال عكرمة: البشارة بنبوته، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٣ وحكاه عنه الماوردي في \"النكت والعيون\" ٢/ ٤٨٢.\nوما قاله المصنف هو الأقرب.\n(٤) انظر: \"الحجة\" لأبي علي الفارسي ٤/ ٣٦٠، \"مشكل إعراب القرآن\" لمكي ١/ ٣٦٩، وهو قول ابن الأنباري. انظر: \"البسيط\" للواحدي (٦٩ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٢٧، \"الدر المصون\" للسمين الحلبي ٦/ ٣٥١ كقولك: لمن قال: لا إله إلا الله، قلت: حقًا.","vol":"14","page":398},{"text":"وقيل: هو بمعنى السَّلام أيضًا (١).\nكما يقال: حِلٌّ وحَلَالٌ، وحُرْمٌ وحَرَامٌ، وأنشد الفرّاء (٢):\nمَرَرْنَا فَقُلْنَا إِيْهِ سِلْمٌ فَسَلَّمَتْ ... كمَا اكْتَلَّ بِالْبَرقِ الغَمَامُ اللَّوَائِحُ\n﴿فَمَا لبَثَ﴾ فما أقام ومكث إبراهيم ﴿أَنْ﴾ محله نصب بإسقاط الخافض (٣)، أي: بأن ﴿جَاءَ بِعِجْلٍ حَنِيذٍ﴾ قال ابن عباس: مشوي بالحجارة المحماة في خد من الأرض (٤).\n_________\n(١) قاله الفراء. انظر: \"معاني القرآن\" ٢/ ٢١، وينظر \"الدر المصون\" للسمين الحلبي ٦/ ٣٥٢.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٢١ وفيه: وأنشدني بعض العرب فذكره. والطبري في \"جامع البيان\" ١٥/ ٣٨٢، وابن عطية في \"المحرر الوجيز\" ٧/ ٣٤٠، \"الدر المصون\" للسمين الحلبي ٦/ ٣٥٢.\nواكتلَّ السحاب بالبرق. أي: لمع به، واللوائح التي لاح برقها؛ أي: لمع وظهر. انظر: \"لسان العرب\" لابن منظور (كلل) وفي البيت دليل على أنهم سلَّموا فردت عليه. انظر: \"معاني الفراء\" ٢/ ٢١.\n(٣) هذا مذهب سيبويه، انظر: \"إعراب القرآن\" للنحاس ٢/ ٢٩٢.\nوأجاز الفراء أن يكون منصوبًا بلبث، انظر: \"معاني القرآن\" للفراء ٢/ ٢١، وينظر \"مشكل إعراب القرآن\" لمكي ١/ ٣٦٩، \"إملاء ما من به الرحمن\" للعكبري ٢/ ٧٠٦، \"المحرر الوجيز\" لابن عطية ٧/ ٣٤١.\n(٤) الذي أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٨٦ عنه أنه قال: نضيج وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٣ عنه أنه قال: شواه نَضَّجَه. وانظر: أيضًا \"زاد المسير\" لابن الجوزي ٤/ ١٢٨.","vol":"14","page":399},{"text":"قال قتادة ومجاهد (١): نضيح بالحجارة.\nقال شِمْر بن عطيَّة: مشوي يقطر ماؤه (٢).\nقال أبو عبيدة (٣): كُلُ ما أسخنته فقد حَنَذْتَه، وهو حَنَيِذٌ ومَحْنُوذٌ، والخيل تحنذ إذا ألقيت عليها الجلال بعضها على بعض لتعرق (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٨٥، وانظر: \"تفسير ابن حبيب\" (١٠٩ ب)، \"الوسيط\" للواحدي ٢/ ٥٨١، \"زاد المسير\" لابن الجوزي ٤/ ١٢٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٨٥ - ٣٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٣.\nقال ابن عطية في \"المحرر الوجيز\" ٧/ ٣٤١: والحنيذ بمعنى: المحنوذ، ومعناه: بعجل مشوي نضج يقطر ماؤه، وهذا القطر يفصل الحنيذ من جملة المشويات، ولكن الحنيذْ في اللغة: الذي يغطى بالحجارة، أو رمل محمي، أو حائل بينه وبين النار يغطى به. اهـ.\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٩ ب)، والطبري في \"جامع البيان\" ١٥/ ٣٨٤ ونسبه لبعض أهل الكوفة.\n(٤) قال الطبري في \"جامع البيان\" ١٥/ ٣٨٦ بعد ذكره كلام أهل اللغة وأهل التفسير في معنى حنيذ: وهذِه الأقوال التي ذكرناها عن أهل العربية وأهل التفسير متقاربات المعاني بعضها من بعض.\nقلت: ينظر أيضًا \"معاني القرآن\" للفراء ٢/ ٢١، \"تهذيب اللغة\" للأزهري ٤/ ٤٦٥ (حنذ)، \"لسان العرب\" لابن منظور ٣/ ٤٨٥ حنذ.","vol":"14","page":400},{"text":"<span data-type=\"title\" id=toc-1916>٧٠ </span>- قوله -﷿- ﴿فَلَمَّا رَأَى أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ﴾\nأي: إلى العجل ﴿نَكِرَهُمْ﴾ أنكرهم، يقال: نَكِرْتُ الشِّيءَ أَنْكُرُهُ ونكَرْتُهُ أُنْكِرُهُ بمعنى واحد (١).\nقال الأعشى (٢):\nوأَنْكَرتَنْي، وَمَا كَانَ الذِي نَكِرَتْ ... مِنَ الحَوَادِثِ إلَّا الشَّيْبَ وَالصَّلَعَا\nفجمع اللغتين في بيت واحد.\n﴿وَأَوْجَسَ مِنْهُمْ خِيفَةً﴾ أضمر وأحس منهم خوفًا (٣).\nوقال مقاتل: وقع في قلبه (٤).\nقال الأخفش: خامر قلبه (٥).\n_________\n(١) انظر: \"تهذيب اللغة\" للأزهري ١٠/ ١٩١ (نكر)، \"لسان العرب\" لابن منظور ٤/ ٢٣٣ (نكر)، \"القاموس المحيط\" للفيروزآبادي (٦٢٧) (نكر).\n(٢) قال الليث: النكرة إنكار الشيء، وهو نقيض المعرفة، انظر: \"تهذيب اللغة\" للأزهري ١٠/ ١٩١ (نكر). وإنما لم يأكلوا لأنهم ملائكة، أتوا على صورة أضياف؛ لأن إبراهيم كان يقري الضيف ويفرح بقدومه. أشار إلى هذا المعنى الواحدي في \"البسيط\" (٧٠ أ).\n(٣) وهو قول أبي عبيدة، وابن قتيبة، والزجاج والطبري. انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٣، \"معاني القرآن\" للزجاج ٣/ ٦١، \"مشكل إعراب القرآن\" لمكي ١/ ٢١١، \"جامع البيان\" للطبري ١٥/ ٣٨٩ وفيها كما عند المصنف.\n(٤) انظر: \"تفسيره\" (١٤٩ ب)، وفيه: فوقع عليه الخوف، وانظر: \"تفسير ابن حبيب\" (١٠٩ ب)، \"البسيط\" للواحدي (٧٠ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٨٨.\n(٥) انظر: \"تفسير ابن حبيب\" (١٠٩ ب)، \"البسيط\" للواحدي (٧٥ ب)، \"الدر المصون\" للسمين الحلبي ٦/ ٣٥٤ ولم أجده في \"معاني القرآن\".","vol":"14","page":401},{"text":"(قال الفراء: استشعر) (١) (٢).\nقال الحسن: حَدَّثت به نفسه (٣).\nوأصل الوجوس: الدخول، كأن الخوف دخل قلبه (٤) وقال قتادة: وذلك أنّهم كانوا إذا نزل بهم ضيفٌ فلم يأكل من طعامهم؛ ظنوا أن لم يجى لخير، وإنه يُحدِّث نفسه بشر (٥).\n﴿قَالُواْ﴾ فقالوا له ﴿لَا تَخَفْ﴾ يا إبراهيم فإنّا ملائكة الله تعالى ﴿إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوطٍ﴾.\nوقال الوالبي (٦): لمّا عرف إبراهيم أنهم ملائكة خاف أنه وقومه المقصودون بالعذاب. لأن الملائكة كانت تنزل إذ ذاك بالعذاب (٧)،\n_________\n(١) ساقطة من (ن).\n(٢) انظر: \"تفسير ابن حبيب\" (١٠٩ ب)، \"البسيط\" للواحدي (٧٠ ب).\n(٣) انظر: \"تفسير ابن حبيب\" (١٠٩ ب).\n(٤) نظر: \"تهذيب اللغة\" للأزهري ١١/ ١٣٩ (وجس)، \"القاموس المحيط\" للفيروزآبادي (٧٤٧) (وجس)، \"الدر المصون\" للسمين الحلبي ٦/ ٣٥٣.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٤.\n(٦) في الأصل: الكلبي، والتصويب من (ن)، (ك) والمراجع.\n(٧) ذكره ابن حبيب في \"تفسيره\" (١١٠ ب) وعزاه إلى علي بن أبي طلحة واختاره.\nوانظر: \"لباب التأويل\" للخازن ٣/ ٣١٦ ولم ينسبه لأحد.\nوهو قول ضعيف لأمور:\n١ - أنه خلاف قول عامة المفسرين. انظر: \"جامع البيان\" للطبري ١٥/ ٣٨٧، \"المحرر الوجيز\" لابن عطية ٧/ ٣٤٤، \"زاد المسير\" لابن الجوزي ٤/ ١٢٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٦٥.\n٢ - أنه مخالف لقوله تعالى ﴿نَكِرَهُمْ﴾ فمعناها أنه لم يعرفهم.","vol":"14","page":402},{"text":"نظيره في الحجر ﴿مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ﴾ (١) أي: بالعذاب.\nفقالت له الملائكة: لا تخف ﴿إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوطٍ﴾ لا إلى قومك.\n\n<span data-type=\"title\" id=toc-1917>٧١ </span>- قوله -﷿- ﴿وَامْرَأَتُهُ﴾\nسارة بنت هارون بن ناحور بن ساروغ بن أرغوا بن فالغ، وهي ابنة عم إبراهيم (٢).\n﴿قَائِمَةٌ﴾ ومن رواء الستر، تسمع كلام الرسل وكلام إبراهيم (٣).\nوقيل: كانت قائمة تخدم الرسل، وإبراهيم جالس معهم (٤) (٥).\nوهكذا هو في قراءة ابن مسعود (وامرأته قائمة وهو جالس) (٦).\n_________\n(١) آية: ٨.\n(٢) قاله ابن إسحاق، أخرجه الطبري \"تاريخ الرسل والملوك\" ١/ ٢٤٤، وانظر: \"جامع البيان\" للطبري ١٥/ ٣٨٩، \"تحفة النبلاء\" للحافظ ابن حجر (١٩٦).\n(٣) قاله وهب بن منبه، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٣٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٥، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ١٢٩.\n(٤) قاله السدي، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٣٩٠، وأخرج نحوه ابن أبي حاتم في \"تفسير القرآن العظيم\" عن مجاهد ٦/ ٢٠٥٥، وانظر: (زاد المسير) لابن الجوزي ٤/ ١٢٩.\n(٥) ساقطة من (ك).\n(٦) ذكر هذِه القراءة الفراء في \"معاني القرآن\" ٢/ ٢٢، والطبري في \"جامع البيان\" ١٥/ ٣٩٠، وفي \"تاريخ الرسل والملوك\" ١/ ٢٥٠، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٦٦. وأخرجها ابن المنذر كما في \"الدر المنثور\" للسيوطي ٣/ ٦١٥.","vol":"14","page":403},{"text":"﴿فَضَحِكَتْ﴾ واختلفوا في العلة الجالبة لضحكها.\nفقال السدي (١): لما قرّب إبراهيم إليهم الطعام فلم يأكلوا، فخاف إبراهيم وظنهم لصوصًا، فقال لهم: ألا تأكلون؟ فقالوا: يا إبراهيم إنّا لا نأكل طعامًا إلا بثمن. قال: فإن له ثمنًا. قالوا: وما ثمنه؟ قال: تَذْكُرُون اسم الله على أوَّلِه وتَحْمَدُونَه على آخِرِه. فنظر جبريل إلى ميكائيل فقال: حُقَّ (٢) لهذا أن يتخذه ربّه خليلًا! . فلّما رأى إبراهيم وسارة أيديهم لا تصل إليه، ضحكت سارة وقالت: يا عجبًّا لأضيافنا هؤلاء إنا نخدمهم بأنفسنا تَكْرِمَةَّ لَهم، وهم لا يأكلون طعامنا (٣).\nوقال قتادة: ضحكت من غفلة قوم لوط وقرب العذاب منهم (٤).\nوقال مقاتل (٥) والكلبي (٦): ضحكت من خوف إبراهيم من ثلاثة\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٨٩، ٣٩٠، وفي \"تاريخ الرسل والملوك\" ١/ ٢٥١.\n(٢) في (ك): يحق.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٨٩، \"تاريخ الرسل والملوك\" ١/ ٢٥٥.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٥٦، والطبري في \"جامع البيان\" ١٥/ ٣٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٥٥٤، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦١٦.\nورجح هذا القول الطبري في \"جامع البيان\" ١٥/ ٣٩٤.\n(٥) انظر: \"تفسيره\" (١٤٩ ب)، \"تفسير ابن حبيب\" (١٠٩ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٨٨، \"جامع البيان\" للقرطبي ٩/ ٦٧ وهذا نص كلام مقاتل.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٥٦، والطبري في \"جامع البيان\" ١٥/ ٣٩١، وانظر: \"تفسير ابن حبيب\" (١٠٩ ب).","vol":"14","page":404},{"text":"وهو ما بين خدمه وحشمه.\nوقال ابن عباس (١) ووهب (٢): ضحكت تعجبًا من أن يكون لها ولد على كبر سنّها وسنِّ زوجها.\nوقالوا (٣): هذا من المقدّم الذي معناه التأخير، كأن معنى الكلام: وامرأته قائمة ﴿فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ﴾ فضحكت.\n\n<span data-type=\"title\" id=toc-1918>٧٢ </span>- قوله -﷿- ﴿يَاوَيْلَتَى أَأَلِدُ وَأَنَا عَجُوزٌ﴾ الآية.\nوقيل: ضحكت سرورًا بالأمن منهم لمّا قالوا: لا تخف (٤).\nوقال مجاهد (٥) وعكرمة (٦): فضحكت، أي: حاضت في الوقت.\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٠٩ ب)، \"البسيط\" للواحدي (٧١ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٨٨، \"زاد المسير\" لابن الجوزي ٤/ ١٣٠.\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٣٩١.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٢٢، وقال عقبة: وهذا مما يحتمله الكلام، والله أعلم بصوابه، وانظر: \"جامع البيان\" للطبري ١٥/ ٣٩١.\nورده النحاس في \"معاني القرآن\" ٣/ ٣٦٤ فقال: وهذا القول لا يصح؛ لأن التقديم والتأخير لا يكون في الفاء.\nقلت: يريد أن إفادة الفاء التعقيب والترتيب.\n(٤) هو قول الفراء انظر: \"معاني القرآن\" ٢/ ٢٢، \"زاد المسير\" لابن الجوزي ٤/ ١٣١.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٩٢، وفيه بقية بن الوليد. قال أحمد شاكر هذا خبر هالك من جميع نواحيه، انظر: تعليقه على الطبري ١٥/ ٣٩٢.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٦، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦١٦، وانظر: \"تفسير ابن حبيب\" (١٠٩ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١٣٠. =","vol":"14","page":405},{"text":"تقول العرب (١): ضَحِكَتْ الأَرْنَبُ إذا حاضت. وقال الشاعر (٢):\nوضِحْكُ الأرْانَبِ فَوْقَ الصَّفَا ... كَمِثل دَمِ الجَوْفِ يَوْمَ اللِّقَا\n﴿فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ﴾ قال ابن عباس (٣) والشعبي (٤): الوراء ولد الولد.\n_________\n= وهو أيضًا مروي عن ابن عباس، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٥.\n(١) انظر: \"تهذيب اللغة\" للأزهري ٤/ ٨٩ (ضحك)، \"لسان العرب\" لابن منظور ١٠/ ٤٦٠ (ضحك).\nوقد أنكره الفراء في \"معاني القرآن\" ٢/ ٢٢، فقال: وأما قوله ضحكت بمعنى: حاضت فلم نسمعه من ثقة.\nوقال الزجاج: ليس بشيء ضحكت: حاضت، \"معاني القرآن\" ٣/ ٦٢، وقال النحاس: وهذا قول لا يعرف ولا يصح، \"معاني القرآن\" ٣/ ٣٦٤.\nوكذلك أنكره أبو عبيد كما في \"البسيط\" للواحدي (٧١ أ)، \"الدر المصون\" للسمين الحلبي ٤/ ١١٤، وأبو عبيدة كما في \"البسيط\" للواحدي (٧١ أ).\nوقد خالفهم ابن قتيبة وابن الأنباري والطبري. انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٣٠، \"جامع البيان\" للطبري ١٥/ ٣٩٢.\n(٢) البيت في \"لسان العرب\" لابن منظور ٨/ ٢٦ (ضحك)، والطبري في \"جامع البيان\" ١٥/ ٣٩٣. ولم أهتد لقائله.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٦.\n(٤) أخرجه سعيد بن منصور في \"سننه\" كتاب التفسير ٥/ ٣٥٦، والطبري في \"جامع البيان\" ١٥/ ٣٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٦.","vol":"14","page":406},{"text":"واختلف القراء في قوله ﴿يَعْقُوبَ﴾ فنصبه (١) ابن عامر وحفص عن عاصم وحمزة، بنزع حرف الصفة (٢)، أي: ومن وراء إسحاق بيعقوب، فلما حذف الباء نصب. وقيل (٣): بإضمار فعل. أي: ووهبنا له يعقوب.\nورفعه الآخرون (٤)، على خبر حرف الصفة (٥).\nفلما بشرت بالولد والحافد صكت وجهها (٦)، أي: ضربت تعجبًا (٧).\n﴿قَالَتْ يَاوَيْلَتَى﴾ نداء ندبة (٨)، والأصل: يا ويلتاه ﴿أَأَلِدُ وَأَنَا\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (٣٣٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤١)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٤، \"التيسير\" للداني (١٢٥).\n(٢) قاله سيبويه والفراء. انظر: \"الكتاب\" لسيبويه ١/ ٤٨، \"معاني القرآن\" للفراء ٢/ ٢٢، \"إعراب القرآن\" للنحاس ٢/ ٢٩٣.\n(٣) انظر: \"معاني القرآن\" للزجاج ٣/ ٦٢، \"الحجة\" لابن زنجلة (٣٤٧)، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٨٩، وهو الذي اختاره أبو علي الفارسي في \"الحجة\" ٤/ ٣٦٧.\n(٤) انظر: \"السبعة\" لابن مجاهد (٣٣٨)، \"الحجة\" لأبي علي ٤/ ٣٦٤، \"التيسير\" للداني (١٢٥)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٣١.\n(٥) انظر: \"إعراب القرآن\" للنحاس ٢/ ٢٩٣، \"معاني القرآن\" للزجاج ٣/ ٦٢، \"الحجة\" لابن زنجلة (٣٤٦)، \"إملاء ما من به الرحمن\" للعكبري ٢/ ٧٥٧.\n(٦) كما في قوله تعالى: ﴿فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا﴾ [الذاريات: ٢٩].\n(٧) قاله ابن عباس ووهب وقد سبق بيانه (١٠٨).\n(٨) الندبة: هي نوع من النداء يختص بنداء المتفجع عليه، أو المتوجع ونحو ذلك. انظر: \"شرح التسهيل\" لابن مالك ٣/ ٤١٣، \"معجم المصطلحات النحوية\" (٢١٨).","vol":"14","page":407},{"text":"﴿عَجُوزٌ﴾ وكانت ابنة تسعين سنة في قول ابن إسحاق (١). وتسع وتسعين في قول مجاهد (٢).\n﴿وَهَذَا بَعْلِي شَيْخًا﴾ زوجي. سمي بذلك، لأنه قيّم أمرها، كما سمّي مالك الشيء بعله والنخل التي تستغني بالأمطار عن ماء الأنهار بعلا (٣).\n﴿شَيْخًا﴾ نصب على الحال والقطع (٤). وكان إبراهيم -﵇- ابن مائة سنة في قول مجاهد (٥). وعشرين ومائة سنة فى قول ابن إسحاق (٦).\n﴿إِنَّ هَذَا﴾ الذي بُشَرْتُ به ﴿لَشَيْءٌ عَجِيبٌ﴾.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٩٨، وحكاه عن بعض أهل العلم، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٦، وحكاه عن بعض من قرأ الكتاب.\nوحكاه ابن الجوزي في \"زاد المسير\" ٤/ ١٣٣ عن عبيد بن عمير.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٩٢، وأشار إليه في ١٥/ ٣٩٨، وانظر: \"البسيط\" للواحدي (٧٣ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٨٩، \"زاد المسير\" لابن الجوزي ٤/ ١٣٣.\n(٣) انظر: \"تهذيب اللغة\" للأزهري ٢/ ٤١٢ (بعل)، \"القاموس المحيط\" للفيروزآبادي (١٢٤٩) (بعل)، والطبري في \"جامع البيان\" ١٥/ ٣٩٩.\n(٤) انظر: \"معاني القرآن\" للزجاج ٣/ ٦٣، \"إعراب القرآن\" للنحاس ٢/ ٢٩٤، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٧٠، \"إملاء ما من به الرحمن\" للعكبري ٢/ ٧٠٧.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٩٢، وأشار إليه في ١٥/ ٣٩٨.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٩٨، وحكاه عن بعض أهل العلم، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٦، وحكاه عن بعض من قرأ الكتاب. وحكاه في \"زاد المسير\" لابن الجوزي ٤/ ١٣٣ عن عبيد بن عمير كذلك.","vol":"14","page":408},{"text":"<span data-type=\"title\" id=toc-1919>٧٣ </span>- ﴿قَالُواْ﴾\nفقالت لها الملائكة: ﴿أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْت﴾ (يعني: بيت إبراهيم) (١) (٢) ﴿إِنَّهُ حَمِيدٌ مَجِيدٌ﴾.\nقال السدي: قالت سارة لجبريل: ما آية ذلك؟ فأخذ بيده عُودًا يَابِسًا فَلَوَاهُ بين أصابعه فَاهْتَزَ أَخْضَرَ، فقال إبراهيم (٣): هو لله إذًا ذبيحًا (٤).\n\n<span data-type=\"title\" id=toc-1920>٧٤ </span>- قوله - ﷿- ﴿فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ﴾\nالخوف (٥) ﴿وَجَاءَتْهُ الْبُشْرَى﴾ بإسحاق ويعقوب (٦) ﴿يُجَادِلُنَا فِي قَوْمِ لُوطٍ﴾.\n_________\n(١) قاله الطبري في \"جامع البيان\" ١٥/ ٤٠٠، وانظر: \"تفسير ابن حبيب\" (١١٠ أ)، \"الوسيط\" للواحدي ٢/ ٥٨٢.\n(٢) ساقط من (ك).\n(٣) ساقط من (ن).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٣٩٥، والصواب أن الذبيح إسماعيل -﵇-. انظر: ص ١٩٨.\n(٥) قاله قتادة ومجاهد وغيرهما، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٤٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٧.\nقلت: ومنه قول عنترة بن شداد العبسي:\nمَا رَاعَنِي إِلا حَمُولَةَ أَهْلِهَا ... وَسَطَ الدِّيَارِ تَسُفُّ حَبَ الخِمْخِم\nوهذا البيت من معلقته المشهورة انظر: \"ديوانه\" (١٢٣) يقول: ما أَفزعني وأخافني.\n(٦) قاله قتادة -في إحدى الروايات عنه- وابن إسحاق، أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٤٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٧. وحكاه الواحدي في \"البسيط\" ٧٤ أعن ابن عباس.","vol":"14","page":409},{"text":"<span data-type=\"title\" id=toc-1921>٧٥ </span>- ﴿إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ (٧٥)﴾\nفيه إضمار، أي: أخذ وظل يجادلنا (١).\nوقال بعضهم: يُكَلِّمُنَا، لأن إبراهيم لا يجادل ربّه، إنما يسأله ويطلب إليه (٢).\nوقال عامة أهل التفسير: معناه يجادل رسلنا (٣).\n_________\n(١) إنما قال ذلك المصنف لأن (لمَّا) لا يكون جوابها إلا ماضيًا كقولك فلمَّا أتاني أتيمه. انظر: \"معاني القرآن\" للفراء ٢/ ٢٣، \"الجامع لأحكام القرآن\" للقرطبي وأجاب عن هذا الأشكال الزجاج بجوابين:\n١ - أن (لمَّا) لما كانت شرطًا للماضي جاز أن يقع بعدها المستقبل بمعنى الماضي.\n٢ - أن (يجادلنا) حكاية لحال قد مضت والمعنى: لمَّا ذهب عنه الروع أخذ يجادلنا أقبل يجادلنا فأضمر هذا الفعل قبل المستقبل لأن (لمَّا) تقتضيه.\nوذكر الوجهين النحاس في \"إعراب القرآن\" ٢/ ٣٩٥. واختار القول الثاني -الذي اختاره المصنف هنا- الفراء والزجاج. انظر: \"معاني القرآن\" للفراء ٢/ ٢٣، \"معاني القرآن\" للزجاج ٣/ ٦٤.\n(٢) نسبه الطبري في \"جامع البيان\" ١٥/ ٤٠٢ إلى بعض أهل العربية من أهل البصرة، وقال عقبة: وهذا من الكلام جهل؛ لأن الله تعالى ذكره أخبرنا في كتابه أنه يجادل في قوم لوط، فقول القائل: إبراهيم لا يجادل موهمًا بذلك أن قول من قال في تأويل قوله يجادلنا يخاصمنا، أن إبراهيم كان يخاصم ربه، جهل من الكلام، وإنما جداله الرسل على وجه المحاجة لهم. ومعنى ذلك وجاءته البشرى يجادل رسلنا ولكنّه لمَّا عُرِفَ المراد من الكلام حذف الرسل.\n(٣) انظر: \"جامع البيان\" للطبري ١٥/ ٤٥٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ٦/ ٢٠٥٧، \"البسيط\" للواحدي (٧٤ أ) وفيه: أنه قول جميع المفسرين، \"معالم التنزيل\" للبغوي ٤/ ١٨٩ وفيه: أنه قول عامة المفسرين.","vol":"14","page":410},{"text":"وذلك أنهم لم قالوا له: ﴿إِنَّا مُهْلِكُواْ أَهْلِ هَذِهِ الْقَرْيَةَ﴾ (١) قال لهم: أرأيتم إن كان فيهم خمسون من المسلمين أو تهلكونهم؟ قالوا: لا. قال: أو أربعون؟ قالوا: لا. قال: أو ثلاثون؟ قالوا: لا. حتى بلغ عشرة. قالوا: لا. فقال: خمسة؟ قالوا: لا. قال: أرأيتم إن كان فيها رجل مسلم أتهلكونها؟ قالوا: لا. فقال إبراهيم عند ذلك (٢): ﴿قَالَ إِنَّ فِيهَا لُوطًا قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ﴾ (٣).\nقال ابن جريج: وكان في قرى قوم لوط أربعة آلاف ألف (٤).\nقال قتادة في هذِه الآية: لا نرى المؤمن إلا يحوط المؤمن (٥).\n_________\n(١) سورة العنكبوت: ٣١.\n(٢) ما ذكره المصنف من تفصيل مجادلتهم اختلفت فيه عبارات المفسرين وهو من المنقول عن بني إسرائيل.\nوأقرب الألفاظ إلى ما ذكره المصنف ما أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٥٧ عن حذيفة بن اليمان، وما أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٠٤ عن قتادة وسنده إلى قتادة صحيح. وحكاه بلفظه ابن حبيب في \"تفسيره\" (١١٠ أ)، والواحدي في \"الوسيط\" للواحدي ٢/ ٥٨٢ ونسبه للمفسرين.\n(٣) العنكبوت: ٣٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٠٥، وانظر: \"معالم التنزيل\" للبغوي ٤/ ١٩٠، \"لباب التأويل\" للخازن ٣/ ٣١٩.\nوأخرج عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٨ عن قتادة قال: بلغني أنهم كانوا أربعة آلاف ألف إنسان.\nوأخرج الطبري في \"جامع البيان\" ١٥/ ٤٠٤ عن معمر نحو ذلك.\n(٥) لم أجده عند غير المصنف.","vol":"14","page":411},{"text":"فقالت الرسل عند ذلك لإبراهيم:\n\n<span data-type=\"title\" id=toc-1922>٧٦ </span>- ﴿أَعْرِضْ عَنْ هَذَا﴾\nدع عنك الجدال وأعرض عن هذا المقال ﴿إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ﴾ عذاب ربّك ﴿وَإِنَّهُمْ آتِيهِمْ﴾ نازل بهم، يعني: بقوم لوط ﴿عَذَابٌ غَيْرُ مَرْدُودٍ﴾ غير مدفوع ولا ممنوع منهم (١) (٢).\n\n<span data-type=\"title\" id=toc-1923>٧٧ </span>- قوله تعالى ﴿وَلَمَّا جَآءَت رُسُلنُا﴾\nيعني: الملائكة ﴿لُوطًا سِيءَ بِهِمْ﴾ أحزن بمجيئهم (٣). يقال سُؤْتُه فَسِيءَ ونظيره شَغَلْتُهُ فَشُغِلَ، وسَرَرْتُه فَسُرَّ (٤).\n﴿وَضَاقَ بِهِمْ ذَرْعًا﴾ قَلْبًا (٥) ﴿وَقَالَ هَذَا يَوْمُ عَصِيبٌ﴾ شديد (٦). ومثله\n_________\n(١) قاله الطبري في \"جامع البيان\" ١٥/ ٤٠٢. وانظر: \"معالم التنزيل\" للبغوي ٤/ ١٩٠، \"زاد المسير\" لابن الجوزي ٤/ ١٣٤، \"جامع البيان\" للقرطبي ٩/ ٧٣.\n(٢) في (ن) عنهم.\n(٣) قال معناه ابن عباس: انظر: \"البسيط\" للواحدي (٧٤ ب)، \"جامع البيان\" للقرطبي ٩/ ٧٣. وينظر \"جامع البيان\" للطبري ١٥/ ٤٠٧.\n(٤) انظر: \"تفسير ابن حبيب\" (١١٠ أ)، \"معاني القرآن\" للزجاج ٣/ ٦٦، \"البسيط\" للواحدي (٧٤ ب).\n(٥) أراد محل الضيق وهو القلب، وإلا فإن أصل الذرع ليس بمعنى القلب، وإنما هو بمعنى الطاقة والتحمل، والأصل فيه أن البعير يَذْرَعُ في مشيه على حسب حمولته فكلما زادت الحمولة ضاق الذرع. انظر: \"تهذيب اللغة\" للأزهري ٢/ ٣١٦ (ذرع)، \"معاني القرآن\" للزجاج ٣/ ٦٦.\n(٦) قاله ابن عباس وقتادة، ومجاهد، وابن إسحاق والسدي وغيرهم، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٤١١، وابن أبي حاتم في \"تفسير القرآن العظيم\" =","vol":"14","page":412},{"text":"عَصَبْصَب، كأنّه عصب به الشر والبلاء، (أي: شد، ومنه: عِصَابَةُ الرَّأْسِ) (١). وقال عدي بن زيد (٢):\nوكنتُ لِزَازَ خَصْمِكَ لَمْ أُعَرِّد ... وقَدْ سَلَكُوكَ فِي يَوْمٍ عَصْيبِ\nوقال آخر: (٣)\nوإنّكَ إنْ لا تُرْضِ بَكْرَ بنَ وائِلٍ ... يَكُنْ لَكَ يَوْمٌ بِالعِرَاقِ عَصِيْبُ\nوقال الراجز: (٤)\n_________\n= ٦/ ٢٠٦١، ونسبه في \"البسيط\" للواحدي (٧٥ أ) للمفسرين وجميع أهل المعاني. وانظر: \"معاني القرآن\" للزجاج ٣/ ٦٧، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٣.\n(١) ساقطة من (ن).\n(٢) هو عدي بن زيد بن حماد بن أيوب بن زيد مناة بن تميم، شاعر جاهلي معروف بالدهاء. انظر: \"الشعر والشعراء\" لابن قتيبة (١٣٠). والبيت من قصيدة قالها في حبس النعمان بن المنذر، ولزاز الخصم: الشديد المعاند ذو البأس في الملمات، وعرد: أحجم ونكص. والبيت في \"ديوانه\" (٣٩)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٤، والطبري في \"جامع البيان\" ١٥/ ٤٠٩، \"لسان العرب\" لابن منظور ١٠/ ٤٤٢ (سلك).\n(٣) البيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٤، والطبري في \"جامع البيان\" ١٥/ ٤١٠، والقرطبي ٩/ ٧٤ غير منسوب، ولم أهتد لقائله.\n(٤) هو هانئ العنبري. والبيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٤، \"جامع البيان\" للطبري ١٥/ ٤٠١، \"البسيط\" للواحدي (٧٥ أ)، \"الجامع لأحكام القرآن\" للقرطبي في \"جامع أحكام القرآن\" ٩/ ٧٤.","vol":"14","page":413},{"text":"يَوْمٌ عَصِيْبٌ يَعْصِبُ الأبْطَالا\nعَصْبَ القَوِيَّ المُسَّلَمَ الطِّوَالا\nوذلك أن لوطًا -﵇- لم يكن يعلم أنهم رسل الله تعالى في تلك الحال، وعلم من قومه ما هم عليه من إتيان الفاحشة، فخافهم عليهم وعلم أنّه سيحتاج إلى المدافعة عن أضيافه.\nقال قتادة (١) والسدي (٢): خرجت الملائكة من عند إبراهيم -﵇- نحو قرية لوط، فأتوا لوطًا نصف النَّهار، وهو في أرض له يعمل فيها، وقد قال الله تعالى لهم: لا تهلكوهم حتى تُشهدوا (٣) عليهم لوطًا أربع شهادات فاستضافوه فانطلق بهم فلما مشى ساعة قال لهم (٤): ما بلغكم أمر أهل هذِه القرية؟\nقالوا: وما أمرهم؟ فقال: أَشْهَدُ بالله إنها لشرُّ قرية في الأرض عملًا، يقول ذلك أربع مرات.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٥٨، وفي \"تاريخ الرسل والملوك \" له أيضًا ١/ ٢٩٩.\nوأخرج عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٧، والطبري في \"جامع البيان\" ١٥/ ٤٠٨، وفي \"تاريخ الرسل والملوك\" ١/ ٢٩٨ عن قتادة عن حذيفة أيضًا وسنده صحيح، وله طريق آخر عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٠ بمعناه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٠٨ - ٤٠٩، وفي \"تاريخ الرسل والملوك\" ١/ ٢٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٠.\n(٣) في (ن): يشهد.\n(٤) من (ن).","vol":"14","page":414},{"text":"فدخلوا معه منزله (١)، ولم يعلم بذلك أحد إلا أهل بيت لوط، فخرجت امرأته فأخبرت قومها، وقالت: إن في بيت لوط رجالًا ما رأينا مثل وجوههم قط.\n\n<span data-type=\"title\" id=toc-1924>٧٨ </span>- ﴿وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ﴾\nقال ابن عباس وقتادة والسدي: يسرعون (٢). قال مجاهد: يهرولون (٣). قال الضحاك: يسعون (٤). قال ابن عيينة: كأنهم يُدْفَعون (٥).\nقال شِمْر بن عطية: مشي بين الهرولة والجمز (٦). قال الحسن،\n_________\n(١) إلى هنا ينتهي قول قتادة عند الطبري في \"جامع البيان\" ١٥/ ٤٠٨، \"تاريخ الرسل والملوك \" له أيضًا ١/ ٢٩٩، وبقية النص هو آخر كلام السدي في \"جامع البيان\" ١٥/ ٤٠٩.\nوالنص مركب من قولي قتادة والسدي. والسدي قد نقله عن جماعة من الصحابة. انظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٢٩٩.\n(٢) أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٤١٢ - ٤١٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٣٠٦١ - ٢٠٦٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤١٢، وانظر: \"تفسير ابن حبيب\" (١١٠ أ).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤١٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤١٣، واختاره الحلبي في \"الدر المصون\" للسمين الحلبي ٦/ ٣٦١.","vol":"14","page":415},{"text":"مشي بين مشيين (١).\nقال أهل اللغة (٢): أُهْرعَ الرَّجُلُ مِنْ بَرْدٍ أو غَضَب أو حُمَّى إذا أُرْعِد وهو مُهْرع إذا كان مُعْجلا حريصًا. قال مهلهل: (٣)\nفَجَاؤوا يُهْرَعُونَ وَهُمْ أُسَارى ... نَقُودُهُمْ عَلَي رَغْم الأنوْفِ\nوقال الراجز (٤):\nبِمُعْجلاتٍ نَحْوَهُ مَهارع\n﴿قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ﴾ أي: ومن قبل مجيئهم إلى لوط كانوا يأتون الرجال في أدبارهم (٥).\nفقال لهم لوط حين قصدوا (٦) أضيافه وظنوا أنهم غلمان: ﴿يَاقَوْمِ هَؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ﴾ يعني: بالتزويج، وقى أضيافه ببناته (٧).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١١٠ أ).\n(٢) \"تهذيب اللغة\" للأزهري ١/ ١٤١ (هرع)، \"الصحاح\" للجوهري ٣/ ٣٠٦ (هرع)، \"لسان العرب\" لابن منظور ٨/ ٣٦٩ (هرع)، \"معاني القرآن\" للزجاج ٣/ ٦٧.\n(٣) البيت في \"ديوانه\" (١٨٠)، \"تهذيب اللغة\" للأزهري ١/ ٤١ (هرع)، \"البحر المحيط\" لأبي حيان ٥/ ٢٤٦، والطبري في \"جامع البيان\" ١٥/ ٤١٢.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٩٤، \"جامع البيان\" للطبري ١٥/ ٤١٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٧ ولم أعرف قائله.\n(٥) قاله ابن جريج، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٤١٣.\nوقاله أيضًا جامع بن شداد، والسدّي، أخرجه عنهما ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٢.\n(٦) في (ن): حصروا.\n(٧) قال حذيفة وكعب، أخرجه عنهما ابن أبي حاتم في \"تفسير القرآن العظيم\" =","vol":"14","page":416},{"text":"وقال الحسين بن الفضل: يعني على شريطة الإسلام (١).\nوقال قوم: (٢) فلعل في ذلك الوقت كان تزويجه بناته من الكفار جائزًا، كما زوّج النبي - ﷺ - ابنتيه من عتبة بن أبي لهب (٣) وأبي العاص بن الربيع (٤) قبل الوحي، وكانا كافرين.\nوقال مجاهد وسعيد بن جبير: أراد نساء أمته، وكل نبي أبو أمته (٥).\nوفي بعض القراءة (النبي أولي بالمؤمنين من أنفسهم وأزواجه أمهاتهم وهو أَبٌ لهم) (٦).\n_________\n= ٦/ ٢٠٦٢.\nوقاله مجاهد وقتادة، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٤١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٢٠٦٢.\n(١) انظر: \"تفسير ابن حبيب\" (١١٠ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٩١.\n(٢) ذكره الواحدي في \"البسيط\" (٧٥ ب)، وابن الجوزي في \"زاد المسير\" ٤/ ١٣٨ عن الحسن.\n(٣) وهو عتبة بن أبي لهب بن عبد المطلب القرشي، ابن عم النبي - ﷺ -، أسلم في الفتح وشهد حنينًا. انظر: \"الاستيعاب\" لابن عبد البر ٣/ ١١٧، \"تجريد أسماء الصحابة\" للذهبي ١/ ٣٧١.\n(٤) هو أبو العاص بن الربيع بن عبد العزى القرشي، زوج بنت النبي - ﷺ - زينب، أسلم بعد الهجرة، اختلف سنة وفاته فقيل: ١٢ هـ، وقيل غير ذلك. انظر: \"سير أعلام النبلاء\" للذهبي ١/ ٣٣٠، \"الإصابة\" لابن حجر ٤/ ١٢٠.\n(٥) أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٤١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٢. واللفظ الذي ذكره المصنف لسعيد بن جبير.\n(٦) هذا الآية في سورة الأحزاب: ٦. وهذِه قراءة سعيد بن جبير، أخرجها عنه =","vol":"14","page":417},{"text":"وقال بعضهم: كان لهم سيدان مطاعان، فأراد أن يزوجهما ابنتيه زعورا وريثا.\nوقوله ﴿هُنَّ أَطْهَرُ لَكُمْ﴾ قراءة العامَّة برفع الراء. وقرأ الحسن وعيسى بن عمر أَطْهَرَ بالنصب على الحال (١)، و﴿هُنَّ﴾ عماد (٢).\nفإن قيل: فأي طهارة في نكاح الرجال حتى قال لبناته: ﴿وهُنَّ أَطهَرُ\n_________\n= الطبري في \"جامع البيان\" ١٥/ ٤١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٢، وذكرها الفراء في \"معاني القرآن\" ٢/ ٢٣ بغير نسبة، ونسبها النحاس في \"معاني القرآن\" ٣/ ٣٦٨ لأبي وابن مسعود. وهي قراءة شاذة لعدم تواترها، ومخالفتها الرسم العثماني. انظر: \"المحتسب\" لابن جني ١/ ٣٢٥.\n(١) وقرأ بها أيضًا سعيد بن جبير، ومحمد بن مروان، وابن أبي إسحاق.\nانظر: \"المحتسب\" لابن جني ١/ ٣٢٥، وانظر: \"إعراب القرآن\" للنحاس ٢/ ٢٩٦، \"جامع البيان\" للطبري ١٥/ ٤١٥، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٧٦.\n(٢) وقال بهذا الإعراب الكسائي والمبرد وابن جني. انظر: \"إعراب القرآن\" للنحاس ٢/ ٢٩٦، \"المحتسب\" لابن جني ١/ ٣٢٦، \"المحرر الوجيز\" لابن عطية ٧/ ٣٦١، \"البحر المحيط\" لأبي حيان ٥/ ٢٤٧، \"الدر المصون\" للسمين الحلبى ٦/ ١١٧.\nوخالفهم الخليل وسيبويه والأخفش والفراء وأكثر النحويين؛ لامتناع كون هن هاهنا عمادا.\nانظر: \"إعراب القرآن\" للنحاس ٢/ ٢٩٦، \"مشكل إعراب القرآن\" لمكي ١/ ٤١٢، \"البحر المحيط\" لأبي حيان ٥/ ٢٤٧، واختاره ابن عطية كما في \"المحرر الوجيز\" ٧/ ٣٦١.\nوالعماد: تسمية كوفية لضمير الفصل. لكونه المعتمد في التفرقة بين النعت والخبر. انظر: \"معجم المصطلحات النحوية والصرفية\" (١٦١).","vol":"14","page":418},{"text":"لَكُمْ﴾ قيل: ليس هذا زيادة الفعل، إنما يقال لهذِه الألف: ألف التفضيل، وهو سائغ جائز في كلام العرب، كقول الناس: الله أكبر. فهل كابر الله أحدا؟ ! حتى يكون هو أكبر منه!\nيدل عليه ما روي أن أبا سفيان قال يوم أحد: اعل هُبَل (١). فقال النبي - ﷺ - لعمر: \"قل: الله أَعْلَى وأَجَلَّ\" (٢) وهبل لم يكن قَطُ عاليا.\n﴿فَاتَّقُواْ اللَّهَ وَلَا تُخْزُونِ فِى ضَيْفِى﴾ أي: لا تذلوني ولا تهينوني فيهم بركوبهم (٣) منهم ما يكرهون، وعجزي عن دفعكم عنهم، وقيل: أراد: ولا تسوؤني فيهم. تقول العرب: خَزِيَ الرَّجُلُ يَخْزى خِزْيًا بمعنى (٤): الهوان، وخَزِي يَخْزَي خِزَايةً بمعنى: الاستحياء (٥).\nقال ذو الرمة (٦):\n_________\n(١) هبل: صنم كان بمكة في جوف الكعبة، يعبده المشركون في الجاهلية، وكان أعظم الأصنام عندهم. انظر: \"الأصنام\" لابن الكلبي (٢٧)، \"الصحاح\" للجوهري ٥/ ١٨٤٧ (هبل).\n(٢) أخرجه البخاري ٧/ ٤٠٥ \"الفتح\" وفي كتاب المغازي، باب عزوة أحد، وابن حبان في \"صحيحه\" ١١/ ٤١.\n(٣) في (ن): بركونكم، وفي (ك): بركوبكم.\n(٤) في الأصل من، والتصويب من (ن)، (ك).\n(٥) انظر: \"تهذيب الكمال\" للمزي ٧/ ٤٩٠ (خزي)، \"مختار الصحاح\" للرازي (٧٤) (خزي).\n(٦) ذو الرمة هو غيلان بن عقبة بن نُهيس الرِّبابي، اشتهر بشعره بميَّة، ت: ١١٧ هـ. انظر: \"الشعر والشعراء\" لابن قتيبة (٣٣٣)، \"معجم الشعراء\" لياقوت (٩٩).\nوالبيت في \"ديوانه\" (٢٥)، \"تهذيب اللغة\" للأزهري ٧/ ٤٩١ (خزي).","vol":"14","page":419},{"text":"خِزَايَةً أَدْرَكَتهُ بَعْدَ جَوْلَتِهِ ... مِنْ جَانِبِ الدُّفِ مَخْلُوطًا بِهِ الغَضَبُ\n﴿أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ﴾ صالح سديد. قال ابن عباس (١): معناه رجل يأمر بالمعروف وينهى عن المنكر (٢).\n\n<span data-type=\"title\" id=toc-1925>٧٩ </span>- ﴿قَالُواْ لَقَدْ عِلِمْتَ﴾\nيا لوط ﴿مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّ﴾ أي: لسن لنا أزواجًا فنستحقهن بالتزويج (٣) ﴿وَإِنَّكَ لَتَعْلَمُ مَا نُرِيِدُ﴾ من إتيان الرجال (٤).\n\n<span data-type=\"title\" id=toc-1926>٨٠ </span>- ﴿قَالَ﴾\nلهم لوط عند ذلك ﴿لَوْ أَنَّ لِى بِكُمْ قُوَّةً﴾ أي: منعة وشيعة ينصرونني ﴿أَوْءَاوِى إِلَى رُكْنٍ شَدِيدٍ﴾ أو أنضم إلى عشيرة مانعة (٥).\n_________\n(١) في (ن): إسحاق.\n(٢) انظر: \"الوسيط\" للواحدي ٣/ ٦٤٣، \"معالم التنزيل\" للبغوي ٢/ ٣٩٥، \"الدر المنثور\" للسيوطي ٣/ ٦٤٣.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٣ هذا اللفظ عن أبي مالك الغفاري.\nوأخرج أيضًا ٦/ ٢٠٦٣ عن ابن عباس: أليس منكم واحد يقول لا إله إلا الله.\n(٣) قاله ابن إسحاق، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٤١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٣.\n(٤) قاله السدي، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٤١٧ - ٤١٨، وابن أبى حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٤.\n(٥) قاله قتادة والحسن وابن إسحاق، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٤١٨ - ٤١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٤. وقال في \"البسيط\" للواحدي (٧٧ أ): هذا قول جميع المفسرين وأهل التأويل.","vol":"14","page":420},{"text":"وجواب لو مضمر، أي: لقاتلناكم (١) ولُحُلْنَا بينكم وبينهم.\nقالوا: فما بعث الله بعده نبيًّا إلا في ثروة من قومه، ومنعة من عشيرته (٢).\nقال رسول الله - ﷺ - لما قرأ هذِه الآية: \"رَحِمَ الله أَخِي لوطًا لَقَدْ كَانَ يأْوِي إِلَى رُكنٍ شدِيْدٍ\" (٣).\n_________\n(١) قاله السدي، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٤١٨.\nوقاله أيضًا ابن إسحاق. انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٣٩.\nوحذف الجواب أبلغ؛ لأن فيه تفخيمًا للأمر. انظر: \"البسيط\" للواحدي (٧٧ ب)، \"سر صناعة الإعراب\" لابن جني ٢/ ٦٤٩.\n(٢) قال نحوه قتادة، أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٢١.\nوهو جزء من الحديث الآتي في إحدى روايته وهي: \"ورحمة الله على لوط إن كان ليأوي إلى ركن شديد إذ قال لقومه: لو أن لي بكم قوة أو آوي إلى ركن شديد، وما بعث الله من بعده من نبي إلا في ثروة من قومه\" رواه الطبري في \"جامع البيان\" ١٥/ ٤٢١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٤، والحاكم في \"المستدرك\" ٢/ ٥٦١.\nوجاء معناه عن ابن عباس حيث قال: \"ما بعث الله نبيًّا بعد لوط إلا في عز ومنعة\" أخرجه سعيد بن منصور في \"سننه\" كتاب التفسير ٥/ ٣٥٨، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٠.\nالثروة: العدد والعز بالعشيرة. انظر: \"غريب الحديث\" لابن قتيبة ٣/ ٧٦٠، \"النهاية في غريب الحديث\" لابن الأثير ١/ ٢١٠.\n(٣) أخرجه البخاري ٦/ ٤١٥ في أحاديث الأنبياء، باب ﴿وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُوْنَ الْفَاحِشَةَ﴾ الآية، وفي كتاب التفسير، باب قوله تعالى: ﴿لَقَدْ كَانَ فِى يُوسُفَ وَإِخُوَتِهِ آيَاتِ لِلْسَّائِلِينَ (٧)﴾ (٤٦٩٤)، ومسلم في كتاب الإيمان، باب زيادة طمأنينة القلب (١٥١)، وفي كتاب الفضائل، باب فضل إبراهيم الخليل - ﷺ - =","vol":"14","page":421},{"text":"قال ابن عباس وأهل التفسير (١): أغلق لوط بابه والملائكة معه في الدار، وهو يناظرهم ويناشدهم من رواء الباب، وهم يعالجون تسور الجدار.\nفلما رأت الملائكة ما لقي لوط من الكرب والنصب لسببهم (٢).\n\n<span data-type=\"title\" id=toc-1927>٨١ </span>- قوله - ﷿ - ﴿قَالُواْ يَالُوطُ﴾\nإن ركنك شديد، وإنهم آتيهم عذاب غير مردود ﴿إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوَاْ إِلَيْكَ﴾ فافتح الباب ودعنا وإياهم، ففتح الباب فدخلوا، فاستأذن جبريل -﵇- ربه في عقوبتهم فأذن له، فقام في الصورة التي يكون فيها فنشر جناحيه، وله جناحان وعليه (٣) وشاح من درّ منظوم، وهو براق الثنايا، أجلى الجبين، ورأسه حبكٌ حبكٌ مثل المرجان، كأنه الثلج بياضًا، وقدماه إلى الخضرة، فضرب بجناحيه وجوههم فطمس أعينهم فأعماهم، فصاروا لا يعرفون الطريق ولا يهتدون إلى بيوتهم، فانصرفوا وهم يقولون: النجا النجا! فإن في\n_________\n= ٤/ ١٨٣٩، والترمذي كتاب التفسير، باب من سورة يوسف (٣١١٦)، والإمام أحمد في \"مسنده\" ٢/ ٣٢٢، ٢/ ٣٢٦، ٢/ ٣٣٢، ٢/ ٣٥٠، وسعيد بن منصور في \"سننه\" كتاب التفسير ٥/ ٣٥٦ (١٠٩٧)، والطبري في \"جامع البيان\" ٥/ ٤١٩، ٤٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٥٦٤، والحاكم في \"المستدرك\" ٢/ ٥٦١ كلهم من حديث أبي هريرة.\n(١) انظر: \"تفسير ابن حبيب\" (١١٠ ب).\n(٢) في (ك): بسببهم.\n(٣) في (ن): وله.","vol":"14","page":422},{"text":"بيت لوط أسحر قوم في الأرض، سحرونا، وجعلوا يقولون: يا لوط كما أنت حتى تصبح! يوعدونه، فقال لوط لهم: متى موعد هلاكهم؟ قالوا: الصبح فقال أريد أسرع من ذلك، لو أهلكتموهم الآن. فقالوا: ﴿أَلَيْسَ الْصُّبْحُ بِقَرِيِبٍ﴾؟\nثم قالوا له: ﴿فَأَسْرِ﴾ يا لوط ﴿بِأَهْلِكَ﴾ قرأ أهل الحجاز بوصل الألف (١) من سَرى يَسْرِي اعتبارًا بقوله: ﴿وَاللَّيْلِ إِذَا يَسْرِ (٤)﴾ (٢).\nوقرأ الباقون بقطع الألف (٣) (من أَسْرى يُسْرِي) (٤) اعتبارًا بقوله سبحانه: ﴿سُبْحَانَ الَّذِىَ أَسْرَى بِعَبْدِهِ﴾ (٥) وهما بمعنى واحد (٦).\n_________\n(١) هي قراءة نافع وابن كثير. انظر: \"السبعة\" لابن مجاهد (٣٣٨)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٥، \"الحجة\" لأبي على الفارسي ٤/ ٣٦٧، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٣٢.\n(٢) الفجر: ٣.\n(٣) وهم: أبو عمرو وعاصم وابن عامر وحمزة والكسائي.\nانظر: \"السبعة\" لابن مجاهد (٣٣٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤١)، \"التيسير\" للداني (١٢٥)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٥.\n(٤) ساقطة من (ن).\n(٥) الإسراء: ١.\n(٦) وقال حسان بن ثابت الأنصاري شاعر الرسول - ﷺ -:\nإِنَّ النَّضِيْرَةَ رَبةُ الخِدْرِ ... أَسْرَتْ إِليْكَ وَلَمْ تَكُنْ تَسْرِي\nفجاء باللغتين. والبيت في \"ديوانه\" ١/ ٥٢، \"المخصص\" لابن سيده ٩/ ٤٨، \"لسان العرب\" لابن منظور ١٤/ ٤٨١ (سرى).","vol":"14","page":423},{"text":"﴿بِقِطْعٍ مِنَ الَّلِيْلِ﴾ قال ابن عباس: بطائفة من الليل (١). قال الضحاك: ببقية من الليل (٢) قال قتادة: بعد مضي صدره. قال الأخفش: بعد جنح. وقيل: بعد هدوءٍ (٣).\nوبعضها قريب من بعض.\n﴿وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ إِلَّا امْرَأَتَكَ﴾ قرأ ابن كثير وأبو عمرو (امرَأَتُكَ) رفعًا على الاستثناء من الالتفات (٤) أي (٥): وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلَّا امْرَأَتُكَ، فإنها تَلْتَفِتُ فتهلك وإن لوطًا أخرجها معه ونهى من معه ممن أَسْرى بهم أن يلتفت سوى زوجته، فإنها لمَّا سمعت هدّة العذاب التفتت، وقالت: يا قوماه! فأدركها حجر فقتلها.\nوقرأ الباقون بنصب التاء (٦) على الاستثناء من الإسراء (٧)، أي:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٣١.\n(٢) من (ك).\n(٣) انظر: \"تفسير ابن حبيب\" (١١٠ ب) فقد ذكر هذِه الأقوال جميعًا.\n(٤) انظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٩٢، \"الحجة\" لابن زنجلة (٣٤٧) وقال: هي بدل من قوله ﴿أَحَدٍ﴾. \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٦، \"جامع البيان\" للطبري ١٥/ ٤٢٤.\n(٥) من (ن).\n(٦) انظر: \"السبعة\" لابن مجاهد (٣٣٨)، \"التبصرة\" (٥٤٢)، \"تلخيص العبارات\" لابن بيلمة (١٠٤)، \"التيسير\" للداني (١٢٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤١).\n(٧) انظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٩٢، \"الحجة\" لأبي زرعة (٣٤٨)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٦، \"جامع البيان\" للطبري ١٥/ ٤٢٤.","vol":"14","page":424},{"text":"فأسر بأهلك إلا امرأتك فلا تسر بها، وخلِّفها مع قومها. فإن هواها إليهم. وتصديقه (١) قراءة ابن مسعود (فَأَسْرِ بِأَهْلِكَ بِقِطْع مّنَ الليل إِلَّا امْرَأَتَكَ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ) (٢).\n﴿إِنَّهُ مُصِيبُهَا مَا أَصَابَهُمْ﴾ من العذاب غير مخطئها ولا مخطئيهم.\n﴿إِنَّ مَوْعِدَهُمُ الْصُّبْحُ﴾ أي: موعد هلاكهم وقت الصبح. فقال لوط: أريد أسرع من ذلك. فقالوا (٣): ﴿أَلَيْسَ الصُّبْحُ بِقَرِيبٍ﴾.\n_________\n(١) واختارها لأجل قراءة ابن مسعود الطبري. انظر: \"جامع البيان\"، والواحدي كما في \"البسيط\" (٧٨ أ).\n(٢) انظر: \"جامع البيان\" للطبري ١٥/ ٤٣٢، \"الحجة في القراءات\" لابن زنجلة (٣٤٨)، \"البسيط\" للواحدي (٧٨ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٨٠.\n(٣) قاله سعيد بن جبير، أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٦/ ٢٠٦٧.","vol":"14","page":425},{"text":"<span data-type=\"title\" id=toc-1928>٨٢ </span>- قوله - ﷿ - ﴿فَلَمَّا جَاءَ أَمْرُنَا﴾\nعذابنا ﴿جَعَلْنَا عَالِيَهَا سَافِلَهَا﴾ وذلك أن جبريل أدخل جناحيه تحت قرى قوم لوط المؤتفكات: سَدُوم وعَامُوراء ودَاذُوما وصَبْوائيم (١) فرفعها حتى سمع أهل السماء صياح الديكة، ونباح الكلاب ثم جعل عاليها سافلها (٢).\nروي أن النبي - ﷺ - قال لجبريل: \"إنَّ الله سَمَّاك بأَسماء فسرها لي، قال الله في وصفك: ﴿ذِى قُوَّةٍ عِنْدَ ذِى الْعَرْش مَكِينٍ (٢٠)﴾، ﴿مُطَاعٍ ثَمَّ أَمِيْنٍ (٢١)﴾ (٣) فأخبرني عن قوتك؟ \" قال: يا محمد! رَفَعْتُ قُرى قوم لوط من تُخُوم الأرض (٤)، على جناحي في الهواء حتى سمِعَتْ ملائكةُ سماءِ الدنيا أصواتهم وأصوات الديكةِ، ثم قلبتها ظهرًا لبطن، قال: \"فأخبرني عن قوله: ﴿مُطَاعِ﴾؟ \" فقال: إن رضوان خازن الجنان ومالكًا خازن النيران متى كلفتهما فتح أبواب الجنة\n_________\n(١) انظر: \"معجم البلدان\" لياقوت ٥/ ٢٥٤، ٣/ ٢٢٦، ٣/ ٤٤٥، \"تاريخ الرسل والملوك\" للطبري ١/ ٣٠٧.\n(٢) قاله قتادة والسدي، أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٤٢٦، وفي \"تاريخ الرسل والملوك\" ١/ ٣٠٢، ٣٠٦.\nوقاله محمد بن كعب، أخرجه الطبري في \"تاريخ الرسل والملوك\" ١/ ٣٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٧.\n(٣) التكوير: ٢٠، ٢١.\n(٤) تخوم الأرض: جمع تَخْم وهو منتهى كل قرية أو أرض، وقيل: تخوم الأرض حدودها. انظر: \"القاموس المحيط\" للفيروزآبادي (١٣٩٩) (تخم)، \"مختار الصحاح\" للرازي (٣٢) (تخم).","vol":"14","page":426},{"text":"والنار فتحاها لي. قال: \"فأخبرني عن قوله: (أمين)؟ \" قال: إن الله تعالى أنزل من السماء مائة وأربعة كتب إلى أنبيائه لم يأتمن عليها غيري (١).\n﴿وَأَمْطَرْنَا عَلَيْهَا﴾ أي: على شُذَاذِها ومسافريها. قال أبو عبيدة: مطَرَ في الرحمة، وأَمْطَرَ في العذاب (٢). ﴿حِجَارَةً مِنْ سِجِّيلٍ﴾ وقال مجاهد: أولها حجر، وآخرها طين (٣). وقال ابن عباس (٤) ووهب (٥) وسعيد بن جبير: سِنْكٌ وكِلٌّ (٦).\nوقال قتادة (٧)،\n_________\n(١) أخرجه ابن عساكر من حديث معاوية بن قرة، كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٠، وذكره ابن حبيب في \"تفسيره\" (١١١ أ)، ولم يسنده، ومعاوية تابعي ثقة كما في \"تقريب التهذيب\" لابن حجر (٦٨١٧).\n(٢) انظر: \"تفسير ابن حبيب\" (١١١ أ).\n(٣) انظر: \"تفسير مجاهد\" ١/ ٣٩٠، والطبري في \"جامع البيان\" ١٥/ ٤٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٨، والفريابي وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٥.\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٨.\nوأخرج الطبري في \"جامع البيان\" ١٥/ ٤٣٤ عن ابن عباس: وهو بالفارسية: سنك وجل، سنك هو: الحجر، وجل: الطين، يقول: أرسلنا عليهم حجارة من طين.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٣٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٣٣، وحكاه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٨.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٩، والطبري في \"جامع البيان\" ١٥/ ٤٣٣، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٥، وسنده صحيح.","vol":"14","page":427},{"text":"وعكرمة (١): السجيل: الطين. دليله قوله تعالى: ﴿لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ (٣٣)﴾ (٢).\nوقال الحسن: كان أصل الحجارة طينًا فَشُدِدَت (٣).\nوقال الضحاك: هو الآجُرّ (٤).\nوقال ابن زيد: السجيل: اسم السماء الدنيا (٥).\nوروى عكرمة أيضًا أنه قال: هو بحر معلق في الهواء بين السماء والأرض، ومنه أنزلت الحجارة (٦).\nوقيل: هو جبال في السماء، وهي التي أشار الله تعالى إليها.\nفقال: ﴿وَيُنَزِّلُ مِنَ السَّمَاءِ مِنْ جِبَالٍ فِيهَا مِنْ بَرَدٍ﴾ (٧).\nوقال أهل المعاني: السجيل والسجين: الشديد من الحجر والضرب (٨).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٩، والطبري في \"جامع البيان\" ١٥/ ٤٣٣، وحكاه ابن أبي حاتم.\nفي \"تفسير القرآن العظيم\" ٦/ ٢٠٦٨، وسنده صحيح.\n(٢) الذاريات: ٤٣.\nوقد اختار الطبري هذا القول لهذِه الآية. انظر: \"جامع البيان\" ١٥/ ٤٣٥.\n(٣) ذكره الطبري في \"جامع البيان\" ١٥/ ٤٣٦ معلقًا عنه.\n(٤) انظر: \"تفسير ابن حبيب\" (١١١ أ).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٣٤.\n(٦) انظر: \"تفسير ابن حبيب\" (١١١ أ).\n(٧) النور: ٤٣.\n(٨) قاله أبو عبيدة في \"مجاز القرآن\" ١/ ٢٩٦.","vol":"14","page":428},{"text":"قال ابن مقبل:\nضَرْبُا تَواصتْ بِهِ الأَبْطَالُ سِجِيْنَا (١)\nوالعرب تعاقب بين النون واللام (٢)؛ لأنها كلها ذولقية من مخرج واحد (٣).\nونظيره من الكلام هَتَلَتْ العَيْنُ، وهَتَنَتْ إذا انصبت وبكت.\nوقيل: هو فَعِيل من قول العرب أَسْجَلْتُهُ إذا أرسلته، فكأنها مرسلة عليهم (٤).\nوقيل: هو من سَجَلْتُ لَهُمْ سَجْلًا إذا أعطيته، كأنهم أعطوا ذلك البلاء والعذاب.\nقال الفضل بن عباس (٥):\n_________\n(١) هذا عجز بيت، وصدره: ورَجْلةٍ يَضْرِبُونَ البِيْضَ عَنْ عرض. ورجلة: جمع رجل، والبيض: جمع بيضة وهو حديد يُلبس للوقاية من الحرب.\nانظر: ديوانه (٣٣٣)، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٦، \"جمهرة أشعار العرب\" لأبي زيد القرشي (١٦٢)، \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٣٧.\n(٢) في (ن): والراء.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٦، \"تفسير ابن حبيب\" (١١١ أ).\n(٤) حكاه الزجاج في \"معاني القرآن وإعرابه\" ٣/ ٧١ عن بعضهم، واختاره الواحدي في \"البسيط\" (٧٩ ب).\n(٥) هو الفضل بن العباس بن عتبة بن أبي لهب بن عبد المطلب القرشي الهاشمي. شاعر فصيح كان يقال له: الأخضر، توفي في خلافة الوليد بن عبد الملك. انظر: \"الأعلام\" للزركلي ٥/ ١٥٠.\nالبيت في \"تهذيب اللغة\" للأزهري ١٠/ ٥٨٦ (سجل)، \"لسان العرب\" لابن منظور ١١/ ٣٢٦ (سجل)، \"تاج العروس\" ٤/ ١٣٤ (سجل).","vol":"14","page":429},{"text":"من يُسَاجِلْنِي يُسَاجِلْ مَاجِدًا ... يَمْلأُ الدَّلْوَ إِلى عَقْدِ الكُرَب\n﴿مَنْضُودٍ﴾ قال ابن عباس: متتابع (١).\nقال قتادة: بعضها فوق بعض (٢).\nقال ربيع: قد نضد بعضه على بعض (٣).\nقال عكرمة: مصفوف.\nقال أبو بكر الهذلي: مُعَدٍّ، وهي من عدة الله تعالى التي أعد للظلمة (٤).\n\n<span data-type=\"title\" id=toc-1929>٨٣ </span>- ﴿مُسَوَّمَةً﴾\nمن نعت الحجارة وهي نصب على الحال (٥)، ومعناها معلمة (٦).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١١١ أ)، \"معاني القرآن\" للفراء ٢/ ٢٤.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٥٩، والطبري في \"جامع البيان\" ١٥/ ٤٣٦، بلفظ مصفوفة والمعنى واحد.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٩، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٢/ ٦٢٥.\nوهذا الذي اختاره الطبري في \"جامع البيان\" ١٥/ ٤٣٧، وقال: إن منضود نعت سجيل لا نعت الحجارة؛ لأن منضودة لم تكن منصوبة.\nوهو قول مقاتل، انظر \"تفسيره\" (١٤٨ ب)، واختاره الفراء في \"معاني القرآن\" ٢/ ٢٤.\n(٤) قول عكرمة وقول أبي بكر الهذلي أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٣٦.\n(٥) انظر: \"إملاء ما من به الرحمن\" للعكبري ٢/ ٧١١، \"الدر المصون\" للسمين الحلبي ٦/ ٣٧٠.\n(٦) قاله ابن عباس، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٩. =","vol":"14","page":430},{"text":"قال قتادة (١) وعكرمة (٢): مطوقة بها نَضْحٌ من حمرة.\nقال ابن جريج: عليها سيْمَا لا يُشَاكِل حجارة الأرض (٣).\nقال الحسن (٤) والسدي (٥): مختومة. وقيل: مشهورة (٦).\nقال ربيع: مكتوب على كل حجر اسم من رُمِيَ به (٧).\n﴿عِنْدَ رَبِّكَ﴾ يعني: تلك الحجارة ﴿مِنَ الظَّالِمِينَ﴾ من\n_________\n= وكذلك قاله مجاهد، أخرجه عنه الطبري في \"جامع البيان\" ١٢/ ٩٥. وانظر: أيضًا \"معاني القرآن\" للنحاس ٣/ ٣٧٢.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٩، والطبري في \"جامع البيان\" ١٥/ ٤٣٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٩، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٥.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٩، والطبري في \"جامع البيان\" ١٥/ ٤٣٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٣٨، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٥.\nواختاره الزجاج كما في \"معاني القرآن وإعرابه\" ٣/ ٧٢.\n(٤) انظر: \"تفسير ابن حبيب\" (١١١ أ)، \"الوسيط\" للواحدي ٢/ ٥٨٥، \"معالم التنزيل\" للبغوي ٤/ ١٩٤، \"زاد المسير\" لابن الجوزي ٤/ ١٤٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٣٨، وانظر: \"تفسير ابن حبيب\" (١١١ أ).\n(٦) انظر: \"تفسير ابن حبيب\" (١١١ أ).\n(٧) انظر: \"تفسير ابن حبيب\" (١١١ أ)، \"البسيط\" للواحدي (٨٠ أ).\nوالذي أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٣٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٩، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٥ عن الربيع قالى: مسومة عليها سيمًا خطوط.","vol":"14","page":431},{"text":"مشركي مكة ﴿بِبَعِيدِ﴾ قال مجاهد: يُرهب بها قريشًا (١).\nوقال قتادة وعكرمة (٢): يعني ظالمي هذِه الأمة، والله ما أجار الله منها ظالمًا بعد.\nوقال أنس بن مالك: سأل رسول الله - ﷺ - جبريل عن قوله ﴿وَمَا هِيَ مِنَ الْظَالِمِينَ بِبَعِيدٍ﴾. فقال: \"يعني: عن ظالمي أمتك، ما من ظالم منهم، إلا وهو بعرض حجر يسقط عليه من ساعة إلى ساعة\" (٣).\n\n<span data-type=\"title\" id=toc-1930>٨٤ </span>- قوله تعالى ﴿وَإِلَى مَدْيَنَ﴾\nيعني: وأرسلنا إلى ولد مدين بن إبراهيم (٤) ﴿أَخَاهُمْ شُعَيْبًا﴾ بن\n_________\n(١) \"تفسير مجاهد\" ١/ ٣٩٠، وأخرجه الطبري في \"جامع البيان\" ١٥/ ٤٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٦٩، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٥.\nوالذي عند الطبري يرهب بها من يشاء ولعله خطأ طباعي. ففي جميع المصادر قريشا.\n(٢) قول قتادة وعكرمة أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٩، والطبري في \"جامع البيان\" ١٥/ ٤٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٠.\nوهو قول أكثر المفسرين كما في \"الوسيط\" للواحدي ٢/ ٥٨٥.\n(٣) ذكره ابن حبيب في \"تفسيره\" (١١١ أ) ولم يسنده ولم أجد من ذكره مسندًا.\n(٤) يذهب المصنف إلى أن مدين اسم للقبيلة، وذهب آخرون إلى أن مدين اسم لمدينة بناها مدين بن إبراهيم وهذا القول اختاره الفراء وأنشد:\nرُهْبَانُ مَدْيَنَ لَوْ رَأَوْكَ تَنَزَّلُوا ... والعُصْمُ من شَعَفِ العُقُولِ الفَادِرِ\nقال الزجاج والمعنى على هذا: وأرسل إلى أهل مدين فحذف الأهل. قلت: والبيت الذي ذكره الفراء لجرير وهو في ديوانه (٣٠٨)، وانظر: \"لسان العرب\" =","vol":"14","page":432},{"text":"يثرون (١) بن يويب (٢) بن مدين بن إبراهيم. ﴿قَالَ يَاقَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ وَلَا تَنْقُصُوا الْمِكْيَالَ وَالْمِيزَانَ﴾ وكانوا يطففون ﴿إِنِّي أَرَاكُمْ بِخَيْرٍ﴾ قال ابن عباس: موسرين في نعمة (٣).\nقال الحسن: الغنى ورخص السعر (٤).\nقال قتادة: المال وزينة الدنيا (٥).\nقال الضحاك: خفض العيش وكثرة المال (٦).\nقال مجاهد: خصب وسعة (٧).\nفحذرهم غلاء السعر، وزوال النعمة، وحلول النقمة إن لم يتوبوا. ﴿وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُحِيطٍ﴾ يحيط بكم فلا يُفلت منكم أحد.\n_________\n= لابن منظور ١/ ٤٣٧ (رهب). ومدين: مدينة على بحر القُلزُم محاذية لتبوك.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٧٧، وتسمى الآن البدع تابعة لمنطقة تبوك.\n(١) في (ن): يحرون.\n(٢) في (ك): بويب.\n(٣) انظر: \"تفسير ابن حبيب\" (١١١ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٩٥.\nوالذي أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٤٤٤ قال: رخص السعر وهو الذي ذكره عنه الماوردي في \"النكت والعيون\" ٢/ ٤٩٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٤٤.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١١، والطبري في \"جامع البيان\" ١٥/ ٤٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧١.\n(٦) انظر: \"تفسير ابن حبيب\" (١١١ أ).\n(٧) انظر: \"تفسير ابن حبيب\" (١١١ أ)، \"معالم التنزيل\" للبغوي ٤/ ١٩٥.","vol":"14","page":433},{"text":"<span data-type=\"title\" id=toc-1931>٨٥ </span>- ﴿وَيَاقَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ﴾\nأتموهما ﴿بِالْقِسْطِ وَلَا تَبْخَسُوا﴾ ولا تنقصوا ﴿النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ﴾.\n\n<span data-type=\"title\" id=toc-1932>٨٦ </span>- ﴿بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾\nقال ابن عباس: يعني: ما أبقى الله لكم من الحلال بعد إيفاء الكيل والوزن خير من البخس والتطفيف (١).\nقال مجاهد: طاعة الله (٢).\nقال سفيان: رزق الله (٣).\nقال قتادة: حظكم من ربّكم (٤).\nقال ابن زيد: الهلاك في العذاب، والبقية في الرحمة (٥).\n_________\n(١) ذكر الطبري في \"جامع البيان\" ١٥/ ٤٤٧ ثم قال: وهذا قول روي عن ابن عباس بإسناد غير مرتضى عند أهل النقل. وانظر: \"الوسيط\" للواحدي ٣٥/ ٥٨٦، \"معالم التنزيل\" للبغوي ٢/ ٣٩٨.\nوذكر الطبري في \"جامع البيان\" ١٥/ ٤٤٨ عنه أنه قال: ﴿بَقِيَّتُ اللَّهِ﴾: رزق الله. وفي إسناده مبهم. وهذا هو اختيار الطبري في \"جامع البيان\" ١٥/ ٤٤٧، وكذلك أختاره الفراء. انظر: \"معاني القرآن\" ٢/ ٢٥.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١١، والطبري في \"جامع البيان\" ١٥/ ٤٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٢.\n(٣) أخرجه سعيد بن منصور في \"سننه\" كتاب التفسير ٥/ ٣٥٩.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١١، والطبري في \"جامع البيان\" ١٥/ ٤٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٤٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٢.","vol":"14","page":434},{"text":"قال الفراء: مراقبة الله (١).\n﴿وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ﴾ وإنما قال هذا؛ لأن شعيبًا لم يؤمر بالقتال (٢).\n\n<span data-type=\"title\" id=toc-1933>٨٧ </span>- قوله - ﷿ - ﴿قَالُوا يَاشُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا﴾\nمن الأوثان (٣)؟ قال ابن عباس: كان شعيب كثير الصلاة لذلك قالوا هذا (٤).\nوقال الأعمش: يعني: أقراءتك؟ (٥).\n﴿أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ﴾ يعني: أو أن نُتْرك أن نفعل في أموالنا ما نشاء (٦).\nوقرأ بعضهم تَفْعَلَ وتَشَاءَ بالتاء (٧). يعني: تأمرك أن تتحكم في\n_________\n(١) انظر: \"معاني القرآن\" له ٢/ ٢٥.\n(٢) قاله ابن حبيب في \"تفسيره\" (١١١ ب).\n(٣) انظر: \"جامع البيان\" للطبري ١٥/ ٤٥٠، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٥٦، \"معالم التنزيل\" للبغوي ٤/ ١٩٥.\n(٤) انظر: \"تفسير ابن حبيب\" (١١١ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٩٥.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١١، والطبري في \"جامع البيان\" ١٥/ ٤٥١، ٤٥٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٢.\n(٦) هذا التقدير ذكره الفراء في \"معاني القرآن\" ٢/ ٢٥، والزجاج في \"معاني القرآن\" ٣/ ٧٣ وابن الأنباري كما في \"زاد المسير\" لابن الجوزي ٤/ ١٥٠ والأخفش في \"معاني القرآن\" ٢/ ٣٥٨، ونسبه الطبري لبعض البصريين انظر: \"جامع البيان\" ١٥/ ٤٥٢.\n(٧) هي قراءة ابن أبي عبلة، انظر: \"الكشاف\" للزمخشري ٢/ ٢٨٧ بتاء الخطاب فيهما، وذكرها الفراء في \"معاني القرآن\" ٢/ ٢٥، بدون نسبة، والطبري في =","vol":"14","page":435},{"text":"أموالنا، فيكون راجعًا إلى الأمر، لا إلى الترك (١).\nقال أهل التفسير (٢): كان مما ينهاهم عنه وعذبوا لأجله قطع الدنانير والدراهم؛ فلذلك قالوا: ﴿أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ﴾.\n﴿إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ﴾ قال ابن عباس: يعني: السفيه الغاوي (٣).\nقال القتيبي: والعرب تصف الشيء بضده للتطير والتفاؤل. كما قيل: للديغ سليم، وللفلاة مفازة (٤).\nوقيل: هو على الاستهزاء كقولهم للحبشي: أبو البيضاء، وللأبيض: أبو الجون (٥). ومنه قول خزنة جهنم لأبي جهل: ﴿ذُقْ\n_________\n= \"جامع البيان\" ١٥/ ٤٥٢ ونسبها ابن الجوزي في \"زاد المسير\" ٤/ ١٥٥ لأبي عبد الرحمن السلمي والضحاك.\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٢٥، \"معاني القرآن\" للأخفش ٢/ ٣٥٨.\n(٢) قاله كعب القرظي وزيد بن أسلم وعبد الرحمن بن زيد بن أسلم، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٤٥٠ - ٤٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٣.\nوانظر: \"زاد المسير\" لابن الجوزي ٤/ ١٥٠.\n(٣) انظر: \"تفسير ابن حبيب\" (١١١ ب)، \"معالم التنزيل\" للبغوي ٤/ ١٩٥، \"زاد المسير\" لابن الجوزي ٤/ ١٥٠.\n(٤) انظر: \"تفسير ابن حبيب\" (١١١ ب).\n(٥) هو قول ابن عباس -في رواية أبي صالح- وقتادة وابن جريج وابن زيد والحسن وميمون بن مهران وغيرهم، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٤٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٣. ونسبه في \"البسيط\" للواحدي (٨١ ب) لأكثر أهل التأويل. وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٥٦، واختاره الفراء في \"معاني القرآن\" ٢/ ٢٦ وينظر \"معانى القرآن\" للنحاس ٣/ ٣٧٤ والطبري في \"جامع البيان\" ١٢/ ١٠٣.","vol":"14","page":436},{"text":"إِنَّكَ أَنْتَ الْعَزِيزُ الْكَرِيمُ (٤٩)﴾ (١).\nوقيل: معناه: الحليم الرشيد بزعمك وعندك (٢). ومثله في صفة أبي جهل. وقال ابن كيسان (٣) هو على الصحة. أي: أنّك يا شعيب فينا حليم رشيد، فليس يَجْمُلُ بك شق عصا قومك، ولا مخالفة دينهم، كقول قوم صالح له: ﴿قَالُوا يَاصَالِحُ قَدْ كُنْتَ فِينَا مَرْجُوًّا قَبْلَ هَذَا﴾ (٤).\n\n<span data-type=\"title\" id=toc-1934>٨٨ </span>- ﴿قَالَ يَاقَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَى بَيِّنَةٍ﴾\nحجة وبصيرة؛ وبيان وبرهان ﴿مِنْ رَبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا﴾ حلالًا طيبًا؛ من غير بخس ولا تطفيف (٥). وقيل: علمًا ومعرفة (٦).\n﴿وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ﴾ ما أريد نهيكم عن أمر ثم\n_________\n(١) الدخان: ٤٩.\n(٢) انظر: \"معاني القرآن\" للنحاس ٣/ ٣٧٤.\n(٣) محمد بن أحمد بن كيسان.\nانظر: \"تفسير ابن حبيب\" (١١١ ب)، وفيه عبد الرحمن بن كيسان، \"البسيط\" للواحدي (٨٢ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٥٠، ورجحه القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٨٧.\n(٤) هود: ٦٢.\n(٥) قال الضحاك، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٢. وحكاه في \"البسيط\" للواحدي (٨٢ أ)، عن ابن عباس وأكثر المفسرين. وانظر: \"معالم التنزيل\" للبغوي ٢/ ٣٩٨، \"زاد المسير\" لابن الجوزي ٤/ ١٥١، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٨٩.\n(٦) نسبه في \"البسيط\" للواحدي لجماعة من المفسرين (٨٢ أ).","vol":"14","page":437},{"text":"أركبه (١)، ﴿إِنْ أُرِيِدُ﴾ فيما آمركم به وأنهاكم عنه ﴿إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ﴾ أرجع فيما ينزل من النوائب (٢). وقيل: وإليه أرجع في المعاد (٣).\n\n<span data-type=\"title\" id=toc-1935>٨٩ </span>- ﴿وَيَاقَوْمِ لَا يَجْرِمَنَّكُمْ﴾\nيحملنكم (٤) ﴿شِقَاقِىَ﴾ خلافي وفراقي (٥) ﴿أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ﴾ من العذاب. ﴿وَمَا قَوْمُ لُوطٍ مِنْكُمْ\n_________\n(١) قاله قتادة، أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٤، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٧.\n(٢) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٥٧٤ عن عبيد بن يعلى: أنه قال: الإنابة: الدعاء.\n(٣) قاله ابن عباس، كما في \"البسيط\" للواحدي (٨٢ ب)، وانظر: \"معالم التنزيل\" للبغوي ٤/ ١٩٦، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٩٠.\nوأخرج الطبري في \"جامع البيان\" ١٥/ ٤٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٥، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٨ عن مجاهد في قوله ﴿وَإِلِيْهِ أُنِيْبُ﴾ قال: إليه أرجع. والمعنى أرجع إليه في المعاد كما في \"البسيط\" للواحدي (٨٢ ب).\n(٤) قاله قتادة، أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٤، وأبو الشيخ كما في \"الدر المنثور\" للشوطي ٣/ ٦٢٨، وقاله السدي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٥.\nوكذلك قاله ابن عباس والحسن كما في \"البسيط\" للواحدي (٨٢ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٩٠.\n(٥) قاله قتادة وابن جريج، أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٤٥٥. =","vol":"14","page":438},{"text":"بِبَعِيدٍ﴾ ووذلك أنهم كانوا حديثي عهد بهلاك قوم لوط، أي: وما دار قوم لوط منكم ببعيد (١).\n\n<span data-type=\"title\" id=toc-1936>٩٠ </span>- ﴿وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ (٩٠)﴾\nمحبّ للمؤمنين. وقيل: مَوْدُودُ المؤمنين ومحبوبهم.\n\n<span data-type=\"title\" id=toc-1937>٩١ </span>- ﴿قَالُوا يَاشُعَيْبُ مَا نَفْقَهُ﴾\nنعلم ﴿كَثِيرًا مِمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا﴾. وذلك أنّه كان ضريرًا (٢).\nقال سفيان: كان ضعيف البصر، وكان يُقال له: خطيب الأنبياء (٣).\n_________\n= وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٥ عن السدي.\n(١) انظر: \"جامع البيان\" للطبري ١٥/ ٤٥٦، \"البسيط\" للواحدي ٨٢ ب وحكاه عن ابن عباس.\nوحُكي عن قتادة: أن القرب قرب الزمن، حكاه عنه الواحدي في \"البسيط\" (٨٢ ب)، واختاره النحاس، انظر: \"معاني القرآن\" ٣/ ٣٧٥.\n(٢) قاله ابن عباس، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٦، والحاكم في \"المستدرك\" ٢/ ٥٦٨، وصححه.\nوقاله سعيد بن جبير، أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٥٧٦.\nوقاله شريك، أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٥٨.\nوقاله قتادة، كما في \"زاد المسير\" لابن الجوزي ٤/ ١٥٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٩١.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٦، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٨. =","vol":"14","page":439},{"text":"﴿وَلَوْلَا رَهْطُكَ﴾ عشيرتك (١)، وكان في عز ومنعة من قومه ﴿لَرَجَمْنَاكَ﴾ لقتلناك (٢) ﴿وَمَا أَنْتَ عَلَيْنَا بِعَزِيزٍ﴾.\n_________\n= قال الزجاج: حِمير تُسمّي الضرير: ضعيفًا؛ لأنه قد ذهب بصره. \"معاني القرآن\" ٣/ ٧٣.\nوقال النحاس في \"معاني القرآن\" ٣/ ٣٧٦: وحكى أهل اللغة أنَّ حِمير تقول للأعمى: ضعيف أي: قد ذهب بصره، كما يقال له: ضرير، أي: قد ضُرَّ بذهاب بصره، كما يقال: مكفوف، أي: قد كُف عن النظر بذهاب بصره.\nقلت: والقول الثاني في تفسير الضعيف: هو الذليل الذي ليس معه أنصار.\nقاله السدي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٦، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٢٩.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٦ عن أبي رون قال: ذليلًا. قال: قالوا له: إن عشيرتك ليسوا على دينك؛ فأنت ذليل.\nوهذا القول رجحه ابن عطية في \"المحرر الوجيز\" ٧/ ٣٨٤، وانتصر له أبو حيان في \"البحر المحيط\" ٥/ ٢٥٦.\n(١) انظر: \"جامع البيان\" للطبري ١٥/ ٤٥٨، \"البسيط\" للواحدي (٨٣ أ)، ونسبه للمفسرين، \"المحرر الوجيز\" لابن عطية ٧/ ٣٨٤.\n(٢) قاله ابن عباس كما أخرجه إسحاق بن بشر وابن عساكر كما في \"الدر المنثور\" للسيوطي ٣/ ٦٣٠، وانظر: \"البسيط\" للواحدي (٨٣ أ)، \"معالم التنزيل\" للبغوي ٢/ ٣٩٩.\nوقال الزجاج في \"معاني القرآن\" ٣/ ٧٤: والرجم من شر القتلات.\nواستظهره ابن عطية. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٣٨٥.\nوالقول الآخر: لسببناك وشتمناك. رجحه الطبري في \"جامع البيان\" ١٥/ ٤٥٨، وانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٣٥٨، \"زاد المسير\" لابن الجوزي ٤/ ١٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٩١.\nقلت: ويؤيد هذا القول قوله تعالى: ﴿لَأَرْجُمَنَّكَ وَاْهْجُرْنِي مَلِيِّا﴾ [مريم: ٤٦]. =","vol":"14","page":440},{"text":"<span data-type=\"title\" id=toc-1938>٩٢ </span>- ﴿قَالَ يَاقَوْمِ أَرَهْطِي أَعَزُّ عَلَيْكُمْ مِنَ اللَّهِ وَاتَّخَذْتُمُوهُ وَرَاءَكُمْ ظِهْرِيًّا﴾\nقيل (١): الهاء راجعة إلى الله (٢).\nوقيل: إلى أمر الله تعالى وما جاء به شعيب، أي: نبذتموه وراء ظهوركم وتركتموه (٣). يقال: جَعَلْتَ أَمْرِي بِظَهْر، إذا قَصَّرَ في أَمْرِهِ وأَخَلَّ بِحَقّهِ (٤). ﴿إِنَّ رَبِّي بِمَا تَعْمَلُونَ مُحِيطٌ﴾.\n_________\n= وانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٣٨٥.\nوذكر الأزهري إطلاق الأمرين على الرجم. انظر: \"تهذيب اللغة\" للأزهري ٦/ ١٧٤ (رهط).\n(١) ساقطة من (ن).\n(٢) قاله ابن عباس، أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٦٠.\nوقا له قتادة، أخرجه عنه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١١، والطبري في \"جامع البيان\" ١٥/ ٤٦٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٧٧.\nواختاره الطبري في \"جامع البيان\" ١٥/ ٤٦٢.\n(٣) قاله مجاهد كما في \"تفسيره\" ١/ ٣٩٠، وأخرجه عنه الثوري في \"تفسيره\" (١٣٣)، والطبري في \"جامع البيان\" ١٥/ ٤٦١.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٨، \"معاني القرآن\" للنحاس ٣/ ٣٧٧، \"تهذيب اللغة\" للأزهري ٦/ ٢٤٦ (ظهر)، \"الأضداد\" لابن الأنباري (٢٥٦).","vol":"14","page":441},{"text":"<span data-type=\"title\" id=toc-1939>٩٣ </span>- قوله - ﷿ - ﴿وَيَاقَوْمِ اعْمَلُوا عَلَى مَكَانَتِكُمْ﴾\nأي: تؤدتكم (١) وتمكنكم، يقال: فلانٌ يَعْمَلُ على مَكَانَتِهِ ومَكِيْنَتِه، إذا عمل على تؤدة وتمكن. وقد مَكَنَ يَمكُنُ مَكْنُا (٢)، ومَكَانَةً (٣).\n﴿إِنِّي عَامِلٌ سَوْفَ تَعْلَمُونَ﴾ أيّنا الجاني على نفسه والمخطئ في فعله، فذلك قوله: ﴿مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَاذِبٌ﴾ قيل: ﴿مِنْ﴾ في محل النصب، أي: سوف تعلمون من هو كاذب. وقيل: يُخزي من هو كاذب.\nوقيل: محله رفع، تقديره: ومن هو كاذب فيعلم كذبه وبذوق وبال أمره (٤).\n﴿وَارْتَقِبُوا﴾ وانتظروا العذاب ﴿إِنِّي مَعَكُمْ رَقِيبٌ﴾ منتظر (٥).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٥/ ٤٦٢ - ٤٦٣.\n(٢) في (ن): مكانا.\n(٣) انظر: \"تهذيب اللغة\" للأزهري ١٠/ ٢٩١ (مكن)، \"لسان العرب\" لابن منظور ١٢/ ٤١٣ (مكن).\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٢٦، \"إعراب القرآن\" للنحاس ٢/ ٢٩٩، \"مشكل إعراب القرآن\" لمكي ١/ ٣٧٣، \"الدر المصون\" للسمين الحلبي ٦/ ٣٧٩، \"البحر المحيط\" لأبي حيان ٥/ ٢٥٧.\n(٥) انظر: \"تفسير ابن حبيب\" (١١٢ أ)، \"تهذيب اللغة\" للأزهري ٩/ ١٢٨ (رقب).","vol":"14","page":442},{"text":"<span data-type=\"title\" id=toc-1940>٩٤ </span>- ﴿وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ﴾\nصيحة من السماء فأخذتهم فأهلكتهم (١).\nويقال: إن جبريل صاح بهم صيحة فخرجت أرواحهم من أجسادهم (٢) ﴿فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ﴾: ميتين (٣) ساقطين (٤) هلكى (٥) صرعى (٦).\n\n<span data-type=\"title\" id=toc-1941>٩٥ </span>- ﴿كَأَنْ لَمْ يَغْنَوْا﴾\nيكونوا (٧) ﴿فِيهَا أَلَا بُعْدًا﴾ هلاكًا وسحقًا (٨) ﴿لِمَدْيَنَ كَمَا بَعِدَتْ﴾ هلكت ﴿ثَمُودَ﴾.\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٥/ ٤٦٤، \"معالم التنزيل\" للبغوي ٤/ ١٩٧.\n(٢) ذكره الطبري في \"جامع البيان\" ولم ينسبه لأحد ١٥/ ٤٦٤.\nوانظر: \"معالم التنزيل\" للبغوي ٤/ ١٩٧.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" عن عبد الرحمن بن زيد ٦/ ٢٠٧٩.\nوقاله ابن عباس كما في \"تفسير ابن حبيب\" (١١٢ أ).\n(٤) قاله ابن كيسان كما في \"تفسير ابن حبيب\" (١١٢ أ).\n(٥) قاله قتادة كما في \"تفسير ابن حبيب\" (١١٢ أ).\n(٦) قاله الطبري في \"جامع البيان\" ١٥/ ٤٦٤.\n(٧) معناه قاله ابن عباس وقتادة، أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٤٦٥.\n(٨) انظر: \"البسيط\" للواحدي (٨٤ ب)، \"المحرر الوجيز\" لابن عطية ٧/ ٣٨٩، \"زاد المسير\" لابن الجوزي ٤/ ١٥٤.","vol":"14","page":443},{"text":"<span data-type=\"title\" id=toc-1942>٩٦ </span>- قوله تعالى ﴿وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ (٩٦)﴾\nحجة بينة (١).\n\n<span data-type=\"title\" id=toc-1943>٩٧ </span>- ﴿إِلَى فِرْعَوْنَ وَمَلَئِهِ فَاتَّبَعُوا أَمْرَ فِرْعَوْنَ﴾\nوخالفوا أمر موسى ﴿وَمَا أَمْرُ فِرْعَوْنَ بِرَشِيدٍ﴾ سديد (٢).\n\n<span data-type=\"title\" id=toc-1944>٩٨ </span>- ﴿يَقْدُمُ قَوْمَهُ﴾\nأي: يتقدمهم ويقودهم إلى النار (٣)، ﴿يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ﴾ فأدخلهم (٤) ﴿النَّارَ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ﴾ وبئس المدخل المدخول فيه (٥).\n\n<span data-type=\"title\" id=toc-1945>٩٩ </span>- ﴿وَأُتْبِعُوا فِي هَذِهِ لَعْنَةً وَيَوْمَ الْقِيَامَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ (٩٩)﴾\nالعَوْنُ المُعَان (٦)، وذلك أنّه ترادفت عليهم اللعنتان، لعنة في\n_________\n(١) قاله ابن عباس، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٠، وانظر: \"معاني القرآن\" للنحاس ٣/ ٣٧٨، \"جامع البيان\" للطبري ١٥/ ٤٦٥، \"البحر المحيط\" لأبي حيان ٥/ ٢٥٨.\n(٢) ساقطة من (ن).\n(٣) قاله قتادة، أخرجه عنه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٢، والطبري في \"جامع البيان\" ١٥/ ٤٦٦ - ٤٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٠.\n(٤) قاله ابن عباس، أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٠.\n(٥) انظر: \"تفسير مقاتل\" (١٤٩ أ)، \"البسيط\" للواحدي (٨٥ أ) ونسبه للمفسرين، \"زاد المسير\" لابن الجوزي ٤/ ١٥٥.\n(٦) انظر: \"جامع البيان\" للطبري ١٥/ ٤٦٨، \"معاني القرآن\" للنحاس ٣/ ٣٧٨، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٨.","vol":"14","page":444},{"text":"الدنيا، ولعنة في الآخرة (١).\n\n<span data-type=\"title\" id=toc-1946>١٠٠ </span>- قوله -﷿ - ﴿ذَلِكَ مِنْ أَنْبَاءِ الْقُرَى نَقُصُّهُ عَلَيْكَ مِنْهَا قَائِمٌ وَحَصِيدٌ﴾\nعامر ﴿وَحَصِيدٌ﴾ خراب. قال ابن عباس: فقائم تنظرون إليه، وحصيد قد خرب وهلك أهله (٢).\nقال مقاتل (٣): قائم يُرى له أثر، وحصيد لا يُرى له أثر (٤).\nقال مجاهد: قائم خاوِيَةٌ على عروشها، وحصيد: مُسْتأصل، يعني: محصُودًا كالزرع إذا حُصد (٥).\nقال قتادة: منها قائم لم يذهب أصلًا، ومنها حصيد قد ذهب أصلًا (٦).\n_________\n(١) قاله ابن عباس، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٤٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨١.\nوقاله قتادة، أخرجه عنه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٢، والطبري في \"جامع البيان\" ١٥/ ٤٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠١٨.\nوقاله الضحاك، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٤٧٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٢ المعنى.\n(٣) ساقطة من (ن).\n(٤) انظر: \"تفسيره\" (١٤٩ أ).\n(٥) انظر: \"تفسير ابن حبيب\" (١١٢ أ).\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٢، والطبري في \"جامع البيان\" ١٥/ ٤٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٢.","vol":"14","page":445},{"text":"قال القرظي: منها قائم جدرانها وحيطانها، وحصيد ساقط (١).\nقال محمد بن إسحاق: ﴿مِنْهَا قَائِمٌ﴾ يعني: زُعَر (٢) وأمثالها من القرى التي لم تهلك، ﴿وَحَصِيدٌ﴾ يعني: التي قد هلكت (٣).\n\n<span data-type=\"title\" id=toc-1947>١٠١ </span>- ﴿وَمَا ظَلَمْنَاهُمْ﴾\nبالعذاب والإهلاك ﴿وَلَكِنْ ظَلَمُوا أَنْفُسَهُمْ﴾ بالكفر والمعصية. ﴿فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُونَ مِنْ دُونِ اللَّهِ مِنْ شَيْءٍ لَمَّا جَاءَ أَمْرُ﴾ عذاب ﴿رَبِّكَ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ﴾ تخسير وتدمير (٤).\n\n<span data-type=\"title\" id=toc-1948>١٠٢ </span>- ﴿وَكَذَلِكَ﴾\nوهكذا ﴿أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ﴾ نظيره:\n_________\n(١) أخرجه سعيد بن منصور في \"سننه\" كتاب التفسير ٥/ ٣٦٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٢.\n(٢) قرية بمشارق الشام قرب الكرك. انظر: \"معجم البلدان\" لياقوت ٣/ ١٤٢، \"معجم ما استعجم\" للبكري ٢/ ٢٨٥، \"مراصد الإطلاع\" لابن عبد الحق ٢/ ٦٦٧.\n(٣) انظر: \"تفسير ابن حبيب\" (١١٢ أ).\n(٤) قاله قتادة، أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٢، والطبري في \"جامع البيان\" ١٥/ ٤٧٣.\nوقاله مجاهد، أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨٣/ ٢٠٦. وانظر: \"تفسير مجاهد\" ١/ ١٣٣، \"الدر المنثور\" للسيوطي ٣/ ٦٣٢.","vol":"14","page":446},{"text":"قوله تعالى: ﴿إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ﴾ (١).\n\n<span data-type=\"title\" id=toc-1949>١٠٣ </span>- ﴿إِنَّ فِي ذَلِكَ لَآيَةً﴾\nلعظة وعبرة (٢) ﴿لِمَنْ خَافَ عَذَابَ الْآخِرَةِ ذَلِكَ يَوْمٌ﴾ يعني: يوم القيامة (٣) ﴿مَجْمُوعٌ لَهُ النَّاسُ﴾. قال عبد الله بن مسعود لأصحابه: إنهم (٤) مجموعون يوم القيامة في صعيد واحد، يُسمِعُهم الدَّاعي، ويَنْفُذُهم البصر (٥).\n﴿وَذَلِكَ يَوْمٌ مَشْهُودٌ﴾ يشهده أهل السماء وأهل الأرض (٦).\n\n<span data-type=\"title\" id=toc-1950>١٠٤ </span>- ﴿وَمَا نُؤَخِّرُهُ﴾\nيعني: وما نؤخر ذلك اليوم، فلا نقيم عليكم القيامة ﴿إِلَّا لِأَجَلٍ مَعْدُودٍ﴾ يأتي لوقته فلا يتقدم ولا يتأخر.\n\n<span data-type=\"title\" id=toc-1951>١٠٥ </span>- ﴿يَوْمَ يَأْتِ﴾\nقُرِئَ بإثبات الياء وبحذفه (٧)،\n_________\n(١) البروج: ١٢.\n(٢) حكاه في \"البسيط\" للواحدي ٨٦ أعن ابن عباس، وانظر: \"معالم التنزيل\" للبغوي ٢/ ٤٠١، والقرطبي ٩/ ٩٦.\n(٣) قاله ابن عباس ومجاهد، أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٤٧٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٤.\n(٤) في (ن): إنكم.\n(٥) أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٤.\n(٦) قاله الضحاك، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٤٧٨.\n(٧) قرأ ابن كثير بإثبات الياء في الوصل والوقف، وقرأ نافع وأبو عمرو والكسائي =","vol":"14","page":447},{"text":"وهما لغتان، والحذف لغة هذيل (١) والعرب تجتزئ بالكسرة من الياء، وبالضمة من الواو (٢)، كقول الشاعر:\nكَفَّاكَ كَفٌّ مَا تُلِيْقُ دِرْهَما ... جُودًا، وأُخْرى تُعْطِ بِالسِّيْف دَما (٣)\nأي: تعطي.\n﴿لَا تَكَلَّمُ﴾ تتكلم (٤) ﴿نَفْسٌ إِلَّا بِإِذْنِهِ﴾ نظيره: ﴿تَنَزَّلُ\n_________\n= بإثبات الياء في الوصل وحذفها في الوقف، وقرأ عاصم وابن عامر وحمزة بغير ياء لا في الوصل، ولا في الوقف.\nانظر: \"السبعة\" لابن مجاهد (٣٣٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٦٠، الطبري في \"جامع البيان\" ١٥/ ٤٧٨.\n(١) حكاه عنهم الزجاج في \"معاني القرآن\" ٣/ ٧٧، والطبري في \"جامع البيان\" ١٥/ ٤٧٩.\nوهذيل: قبيلة مضريَّة، تنتسب لهذيل بن مدركة، بن إلياس بن مضر، فهي قبيلة عدنانية ومنازلهم قرب مكة. انظر: \"جمهرة أنساب العرب\" لابن حزم (١٩٦)، \"معجم القبائل\" ٣/ ١٢١٣.\n(٢) حكاه عنهم سيبويه والخليل والفراء وغيرهم. انظر: \"معاني القرآن\" للفراء ٢/ ٢٧، \"معاني القرآن\" للزجاج ٣/ ٧٧، \"الحجة\" لأبي على الفارسي ٤/ ٣٧٣.\n(٣) البيت في \"معاني القرآن\" للفراء ٢/ ٢٧، ١١٨، \"جامع البيان\" للطبري ١٥/ ٤٧٩، \"الخصائص\" لابن جني ٣/ ٩٥، \"الإنصاف\" لابن الأنباري (٢١٣)، \"لسان العرب\" لابن منظور ١٢/ ٢١٠ (ليق). ولم أعرف قائله. والمعنى: أراد وصفه بالجود، وبعدم حبس الدراهم، وبالغلظة على عدوه.\n(٤) قاله الطبري في \"جامع البيان\" ١٥/ ٤٧٩: قيل: لا تكلم وإنما هي: لا تتكلم فحذف إحدى التائين، أجتزاءً بدلالة الباقية منهما عليها.","vol":"14","page":448},{"text":"الْمَلَائِكَةُ﴾ (١) أي: تتنزل.\nوقال لبيد (٢):\nوالعَيْنُ سَاكِنَةٌ على أطْلائها ... عُوْذًا تَأَجَّلُ بالفَضَاءِ بِهَامُها\nأي: تتأجل.\n﴿فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ﴾ [هود: ١٠٥] قال ابن عباس: فمنهم شقي كتب عليه الشقاوة، ومنهم سعيد كتب عليه السعادة (٣).\nوروى عبد الله بن دينار (٤) عن ابن عمر عن عمر - ﵄ - قال: لمَّا نزلت هذِه الآية، سألت النبي - ﷺ - فقلت: يا نبي الله فعلى ما عَمَلُنا؟ على شيء قد فرغ منه أو على شيء لم يفرغ منه؟ فقال رسول الله - ﷺ -: \"على شيء قد فرغ منه يا عمر! جرت به الأقلام، ولكن كل ميسر لما خلق له\" (٥).\n_________\n(١) القدر: ٤.\n(٢) البيت في معلقته المشهورة، انظر: \"ديوانه\" (١٦٥)، \"شرح القصائد العشر\" للخطيب التبريزي (١٣٣).\n(٣) انظر: \"تفسير ابن حبيب\" (١١٢ ب).\n(٤) عبد الله بن دينار، العدوي مولاهم، ثقة.\n(٥) الحكم على الإسناد:\nالحديث حسن لغيره.\nالتخريج:\nأخرجه الترمذي ٥/ ٢٨٩ في كتاب التفسير، باب من سورة هود. وقال: حسن غريب، وأحمد في مسنده ١/ ١٦٢، وأبو يعلى في \"مسنده\" ١/ ٢٧١، والطبري =","vol":"14","page":449},{"text":"<span data-type=\"title\" id=toc-1952>١٠٦ </span>- ﴿فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ﴾\nقال ابن عباس: الزفير: الصوت الشديد، والشهيق: الصوت الضعيف (١).\nوقال الضحاك (٢)\n_________\n= في \"جامع البيان\" ١٥/ ٤٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٤، وابن عدي في \"الكامل\" ٤/ ٢٦٥، والحاكم في \"المستدرك\" ٤/ ٢٨٥، والذهبي في \"ميزان الاعتدال\" بإسناده ١/ ٤١٥ كلهم من طريق سليمان بن سفيان النجمي، أبو سفيان المدني، قال ابن معين: ليس بثقة. وقال أبو حاتم: ضعيف الحديث. وقال أبو زرعة: منكر الحديث. انظر: \"التاريخ الكبير\" للبخاري ٤/ ١٧، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١١٩، \"تهذيب التهذيب\" لابن حجر ٤/ ١٩٤.\nوأخرجه الترمذي ٤/ ٤٤٥ في كتاب القدر، باب ما جاء في الشقاء والسعادة، وأحمد في \"مسنده\" ٢/ ٧٧، وأبو يعلى في \"مسنده\" ٩/ ٣٥٤، من طريق عاصم بن عبيد الله، عن سالم، عن أبيه به، وعاصم بن عبيد الله ضعيف. انظر: \"تهذيب الكمال\" للمزي ٥/ ٤٦.\nويشهد للحديث ما أخرجه البخاري (٧١١٢) في كتاب التفسير، باب قوله فأما من أعطى واتقى، ومسلم ٤/ ٢٠٤١ في كتاب القدر، من حديث عمران بن الحصين أنَّه سأل النبي - ﷺ -: فيما يعمل العاملون فقال - ﷺ -: \"اعملوا فكل ميسر لما خلق له\".\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٥، والبيهقيُّ في البعث والنشور، وأبو الشيخ وابن مردويه كما في \"الدر المنثور\" للسيوطي ٣/ ٦٣٥، وذكره البخاري في كتاب التفسير ٨/ ٣٥٤ معلقًا عنه.\n(٢) انظر: \"تفسير ابن حبيب\" (١١٢ ب)، \"البسيط\" للواحدي (٨٨ أ)، \"معالم التنزيل\" للبغوي ٤/ ٢٠٠، \"زاد المسير\" لابن الجوزي ٤/ ١٥٨.","vol":"14","page":450},{"text":"ومقاتل (١): الزفيرُ أولُ نهيق الحمار، والشهيق آخره حين يفرغ من صوته، إذا رددّه في الجوف.\nوقال أبو العالية: الزفير في الحلق، والشهيق في الصدر (٢).\n\n<span data-type=\"title\" id=toc-1953>١٠٧ </span>- ﴿خَالِدِينَ﴾\nلابثين مقيمين ﴿فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ﴾ يسمى هذا الما (٣): ما الوقت. قال ابن عباس: ما دامت السماوات والأرض من ابتداء كونهما إلى وقت فنائهما (٤).\nوقال الضحاك: ما دامت سماوات الجنة والنار وأرضهما، وكل ما علاك وأظلك فهو سماء، وكل ما استقرت عليه قدمك وثبت (٥) فهو أرض (٦).\nوقال الحسن: أراد ما دامت الآخرة كدوام السماء والأرض في\n_________\n(١) انظر: \"تفسيره\" (١٤٩ ب) وفيه: زفير: آخر نهيق الحمار، وشهيق في الصدر: أول نهيق الحمار. وفي \"معالم التنزيل\" للبغوي ٤/ ٢٠٠، \"زاد المسير\" لابن الجوزي ٤/ ١٥٨ كما نقل المصنف.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٨٠، وانظر: \"تفسير ابن حبيب\" (١١٢ ب).\n(٣) ساقطة من (ن).\nولعله أراد به ما يقابل ظرف الزمان فعند أهل العربية من أهل الكوفة اصطلاح الوقت ويراد به ظرف الزمان. انظر: \"مصطلحات النحو الكوفي\" (١٥٧).\n(٤) انظر: \"تفسير ابن حبيب\" (١١٣ أ).\n(٥) في (ك): البيت.\n(٦) انظر: \"تفسير ابن حبيب\" (١١٣ أ)، \"معالم التنزيل\" للبغوي ٤/ ٢٠٠.","vol":"14","page":451},{"text":"الدنيا، قدر مدة بقائهما (١).\nوقال أهل المعاني (٢): للعرب ألفاظ في معنى التأبيد والخلود، يقولون: هو بَاقٍ ما حنَّت النِّيَبُ (٣)، وأَطَّتِ الإِبِلُ (٤)، وأَيْنَعَ الثَّمَرُ، وأَوْرَقَ الشَّجَرُ، وما جَنَّ لَيْلٌ، وسَالَ سَيْلٌ، ومَا طَرَقَ طَارقٌ، ومَا ذَرَّ شَارِقٌ (٥)، ونَطَقَ نَاطِقٌ، وما اختلف الليلُ والنَّهار، وما اختلفت الدِّرَةُ (٦) والجرَّة، وما أَقَامَ العَسِيْبُ، وما لأْلأَت العُفْرُ بأَذْنَابِها (٧)، وما سمر أَبْنَاءُ سَمِيْر، ومَا دَامَت السَماوات\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١١٣ أ).\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٦، وأبو الشيخ في \"الدر المنثور\" للسيوطي ٣/ ٦٣٤ عن الحسن قال: تُبدل سماء غير هذِه السماء، وأرض غير هذِه الأرض، فما دامت تلك السماء وتلك الأرض.\n(٢) انظر: \"معاني القرآن\" للنحاس ٣/ ٣٨١، \"تأويل مشكل القرآن\" لابن قتيبة (٧٦)، \"جامع البيان\" للطبري ١٥/ ٤٨١، \"معالم التنزيل\" للبغوي ٤/ ٢٠٠، \"زاد المسير\" لابن الجوزي ٤/ ١٥٩.\n(٣) النِّيب هي الإبل المسنة. انظر: \"القاموس المحيط\" للفيروزآبادي (١٧٩) (نيب).\n(٤) أي: حنت الإبل. انظر: \"القاموس المحيط\" للفيروزآبادي (٨٤٩) (أطّ)، \"لسان العرب\" لابن منظور ٧/ ٢٥٦ (أطّ).\n(٥) أي: ما طلعت شمس. انظر: \"القاموس المحيط\" للفيروزآبادي (٥٠٧) (ذرّ)، \"لسان العرب\" لابن منظور ٤/ ٣٠٣ (ذرّ).\n(٦) الدِّرَةُ: ما يضرب بها. انظر: \"القاموس المحيط\" للفيروزآبادي (٥٠٠) (درّ).\n(٧) العفر: هي الضباء التي يعلو بياضها حمرة. انظر: \"القاموس المحيط\" للفيروزآبادي (٥٦٨) (عفر).","vol":"14","page":452},{"text":"والأرض (١)، فخاطبهم الله جل ثناؤه بما يتعارفونه بينهم.\nثمَّ استثنى فقال: ﴿إِلَّا مَا شَاءَ رَبُّكَ﴾ فاختلف العلماء في هذين الاستثناءين، من أهل السعادة والشقاوة.\nفقال بعضهم (٢): هو في أهل التوحيد الذين يخرجهم الله تعالى من النار.\nوقال ابن عباس: إلا ما شاء ربك أن يخرج أهل التوحيد منها، وقال: في قوله - في وصف السعداء: - ﴿إِلَّا مَا شَاءَ رَبُّكَ إِنَّ رَبَّكَ﴾ أن (يخلدهم في) (٣) الجنة (٤).\nوقال قتادة في هذِه الآية: الله أعلم بثنياه (٥)، وذُكِر لنا أن أقوامًا يصيبهم سَفْعٌ من النَّار بذنوب اقترفوها، ثمَّ يخرجهم الله منها (٦).\nوعلى هذا يكون استثناء من غير جنسه؛ لأنَّ الأشقياء في الحقيقة\n_________\n(١) انظر: \"جمهرة الأمثال\" للعسكري ٢/ ٢٨١، \"فصل المقال\" للبكري (٤٧٤)، \"المستقصي\" للزمخشري ٢/ ٥٩.\n(٢) هو قول جماعة من أهل التفسير منهم: ابن عباس وقتادة كما ذكره المصنف.\nوقاله أيضًا الضحاك وخالد بن معدان، أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٤٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٧.\nوقاله الحسن أيضًا أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٦.\n(٣) في (ك): يدخلهم.\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٦.\n(٥) في (ك): بما ثناه.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٢، والطبري في \"جامع البيان\" ١٥/ ٤٨٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٧.","vol":"14","page":453},{"text":"هم الكفار (١)، والسعداء في الحقيقة هم المؤمنون.\nوقال أبو مجلز: هو جزاؤه إلا أن يشاء ربك أن يتجاوز عنه فلا يدخلهم النار. وفي وصف السعداء إلا ما شاء ربك فلا يخلدهم في النار (٢) (٣).\nوقال ابن مسعود: معناه خالدين فيها ما دامت السماوات والأرض، لا يموتون فيها ولا يخرجون منها إلا ما شاء ربك. وهو أن يأمر النار تأكلهم وتفنيهم ثمَّ يجدد خلقهم. قال: وليأتين على جهنم زمان تخفق أبوابها ليس فيها أحد، وذلك بعد ما يلبثون فيها أحقابًا (٤).\nوقال الشعبي: جهنم أسرع الدارين عمرانًا، وأسرعها خرابًا (٥).\nوقال ابن زيد في هذِه الآية: أخبرنا بالذي يشاء لأهل الجنة، فقال: ﴿عَطَاءً غَيْرَ مَجْذُوذٍ﴾ ولم يخبرنا بالذي يشاء لأهل النار (٦).\nوقال ابن كيسان: إلا ما شاء ربك من الفريقين من تعميرهم في\n_________\n(١) في (ن): الكافرون.\n(٢) في (ن): فيدخلوهم في الجنة، وفي (ك): أن يدخلهم الجنة.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٨٣.\n(٤) ذكره الطبري في \"جامع البيان\" ١٥/ ٤٨٤ معلقًا عن ابن عباس حتى قوله ثمَّ يجدد خلقهم ثمَّ قال: قال ابن مسعود: وليأتين ..\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٨٤.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٨٤.","vol":"14","page":454},{"text":"الدنيا قبل مصيرهم إلى الجنة والنار (١).\nوقيل: ﴿إِلَّا مَا شَاءَ رَبُّكَ﴾ من احتباس الفريقين في البرزخ ما بين الموت والبعث.\nوقال الزجاج (٢): في هذِه الآية أربعة أقوال: قولان منها لأهل اللغة، وقولان لأهل المعاني.\nفأما أحد قولي أهل اللغة، فإنهم قالوا: إلَّا ها هنا بمعنى: سوى، كما تقول في الكلام: (ما كَانَ مَعَنَا رَجُلٌ إِلا وَاحِدٌ) (٣). ولِيّ عَليكَ ألفُ درهم إلا الأَلْفَانِ (٤) التي لِيَ عَليكَ، فالمعنى: ما دامت السماوات والأرض سوى ما شاء ربك من الخلود (٥).\nوالقول الثاني (٦): أنَّه استثناء من الإخراج، وهو لا يريد أن يخرجهم كما تقول في كلام: أَرَدْتُ أَنْ أَفْعَلَ كَذَا إِلا أَنْ أَشَاءَ غَيْرَه\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١١٣ أ).\n(٢) انظر: \"معاني القرآن وإعرابه\" ٣/ ٧٩، \"تفسير بن حبيب\" (١١٣ أ).\nوالزجاج: إبراهيم بن السري، أبو إسحاق البغدادي النحوي، المعروف بالزجاج، من أهل الفضل والدين، له مصنفات من أشهرها \"معاني القرآن وإعرابه\"، \"الجمل في النحو\"، ت: ٣١١ هـ. انظر: \"بغية الوعاة\" للسيوطي ١/ ٤١١، \"سير أعلام النبلاء\" للذهبي ١٤/ ٣٦٠.\n(٣) في (ن): ما معنا رجل إلا زيد.\n(٤) في (ك): إلا ألفان.\n(٥) وقد اختار هذا القول الفراء في \"معاني القرآن\" ٢/ ٢٨، وذكره النحاس في \"معاني القرآن\" ٣/ ٣٨٢.\n(٦) ينظر أيضًا \"معاني القرآن\" للفراء ٢/ ٢٨.","vol":"14","page":455},{"text":"وأنت مقيم على ذلك الفعل، فالمعنى: أنَّه لو شاء أن يخرجهم لأخرجهم، ولكنه أعلمهم أنَّه خالدون فيها. قال الزجاج: فهذا مذهب أهل اللغة.\nوأما قول أهل المعاني فإنهم قالوا: خالدين فيها ما دامت السماوات والأرض إلا ما شاء ربك من مقدار موقفهم على رأس قبورهم وللمحاسبة (١).\nوالقول الرابع: وقع الاستثناء على الزيادة في النعيم والعذاب وتقديره: ﴿خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ﴾ من زيادة النعيم لأهل النعيم، وزيادة العذاب لأهل الجحيم (٢).\nوقال الفرّاء (٣): معناه: وقد شاء ربك خلود هؤلاء في النار وهؤلاء في الجنة، وإلَّا بمعنى الواو (٤) سائغ جائز في اللغة، قال تعالى: ﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا﴾ (٥) معناه: ولا الذين ظلموا. وأنشد أبو ثروان (٦):\n_________\n(١) قاله ابن كيسان، واختاره ابن قتيبة، انظر: \"تأويل مشكل القرآن\" لابن قتيبة (٧٦).\n(٢) ذكره النحاس في \"معاني القرآن\" ٣/ ٣٨١ واستحسنه.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٢٨ بتصرف.\n(٤) انظر: \"مغني اللبيب\" لابن هشام ١/ ٨٦ وجعَل من ذلك قوله تعالى: ﴿إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ (١٠) إِلَّا مَنْ ظَلَمَ﴾ [النمل: ١٠ - ١١] أي: ولا الذين ظُلِموا.\n(٥) البقرة: ١٥٠.\n(٦) البيتان لابن دجاجة في \"الكتاب\" لسيبويه ٢/ ٣٢٨، ولابن حرقوص في \"خزانة الأدب\" لعبد القادر البغدادي، وبغير نسبة في \"لسان العرب\" لابن منظور ٢/ ٩٥ (نبت)، \"سر صناعة الإعراب\" لابن جني (٣٠٢). ولم أعرف أبا ثروان.","vol":"14","page":456},{"text":"مَنْ كَانَ أسْرَعُ تَفْرُّقِ فَالِجٍ ... فَلَبُونُهُ جَرِبَتْ مَعًا وأَغَدَّتِ\nإلا كَنَاشِرَةِ التِي ضَيَّعْتُمُ ... كَالْغُصْنِ فِي غَلوائهِ المُتَنبِّتِ\nمعناه: وكناشرة، وهي اسم قبيلة (١).\nوقال بعضهم معناه: كما شاء ربك، كقوله تعالى: ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ﴾ (٢) معناه: كما قد سلف ﴿إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ﴾.\n\n<span data-type=\"title\" id=toc-1954>١٠٨ </span>- قوله تعالى ﴿وَأَمَّا الَّذِينَ سُعِدُوا﴾\nقرأ أهل الكوفة إلا أبا بكر ﴿سُعِدُوا﴾ بضم السين (٣)، أي رُزِقُوا السعادة، سَعِدَ وسُعِدَ بمعنى واحد.\nوقرأ الباقون بفتح السين (٤) قياسًا على ﴿شَقُوا﴾، واختاره أبو عبيد\n_________\n(١) قبيلة عربية تنتسب لناشرة بن هلال، بطن من عامر بن صعصعة فهي من القبائل المضرية.\nانظر: \"جمهرة أنساب العرب\" لابن حزم (٢٧٣)، \"معجم القبائل\" ٣/ ١١٦٧، وينظر \"نهاية الأرب\" للنويري ٢/ ٣٣٧.\n(٢) النساء: ٢٢.\n(٣) انظر: \"السبعة\" لابن مجاهد (٣٣٩)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٦، \"التيسير\" للداني (١٢٦)، \"الحجة\" لأبي زرعة (٣٤٩).\n(٤) انظر: \"السبعة\" لابن مجاهد (٣٣٩)، \"تلخيص العبارات\" لابن بيلمة (١٠٤).","vol":"14","page":457},{"text":"وأبو حاتم (١).\n﴿فَفِي الْجَنَّةِ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ﴾ قال الضحاك: إلا ما مكثوا في النار حتى أدخلوا الجنة (٢).\nوقال أبو سنان: إلا ما شاء ربك من الزيادة على قدر مدة دوام السماء والأرض، وذلك هو الخلود فيها (٣).\nقال الله تعالى: ﴿عَطَاءً غَيْرَ مَجْذُوذٍ﴾ غير مقطوع (٤).\nقال وكيع بن الجراح: كفرت الجهمية (٥) بأربع آيات من كتاب الله تعالى.\nقال الله تعالى في وصف نعيم الجنة: ﴿لَا مَقْطُوعَةٍ وَلَا\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١١٣ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٠٣.\nواختاره أيضًا ابن خالويه في \"إعراب القراءات السبع وعللها\" ١/ ٢٩٣ ومكي في \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٦، وابن زنجلة في \"حجة القراءات\" (حد ٣٥٠) قال الطبري، ١٥/ ٤٨٦: والصواب من القول في ذلك أنهما قراءتان معروفتان، فبأيهما قرأ القارئ فمصيب الصواب.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٧، ٢٠٨٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٨.\n(٤) قاله ابن عباس وقتادة ومجاهد والضحاك وأبو العالية، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٤٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٨.\n(٥) الجهمية: هي إحدى الطوائف الضالة، نسبوا إلى الجهم بن صفوان ت: ١٢٧ هـ، وتزعم أن الإنسان مجبر على أفعاله، وأن الجنة والنار تفنيان، وأن الإيمان هو المعرفة بالقلب، وأن الله لم يكلم موسى تكليمًا، ولم يتخذ إبراهيم خليلًا. انظر: \"التنبيه والرد\" للملطي الشافعي (١١٠)، \"الملل والنحل\" للشهرستاني ١/ ٩٧.","vol":"14","page":458},{"text":"مَمْنُوعَةٍ﴾ (١) وقالت الجهمية: تقطع وتمنع. وقال الله تعالى: ﴿أُكُلُهَا دَائِمٌ وَظِلُّهَا﴾ (٢) وقالوا: لا يدوم. وقال الله تعالى: ﴿مَا عِنْدَكُمْ يَنْفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ﴾ (٣) وقالوا: لا يبقى. وقال الله تعالى: ﴿عَطَاءً غَيْرَ مَجْذُوذٍ﴾ وقالوا: يجذ ويقطع (٤).\n\n<span data-type=\"title\" id=toc-1955>١٠٩ </span>- قوله تعالى ﴿فَلَا تَكُ﴾\nيا محمَّد ﴿فِي مِرْيَةٍ﴾ في شك ﴿مِمَّا يَعْبُدُ هَؤُلَاءِ﴾ إنهم ضُلّالٌ ﴿مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ﴾ فيه إضمار، أي: كما كان يعبد ﴿آبَاؤُهُمْ مِنْ قَبْلُ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ﴾ حظهم من الجزاء ﴿غَيْرَ مَنْقُوصٍ﴾.\n\n<span data-type=\"title\" id=toc-1956>١١٠ </span>- ﴿وَلَقَدْ آتَيْنَا﴾\nأعطينا ﴿مُوسَى الْكِتَابَ﴾ التوراة (٥) ﴿فَاخْتُلِفَ فِيهِ﴾ فَمِنْ مُصدق به ومُكذب، كما فعل قومك بالقرآن؛ يعزي نبيه - ﷺ - (٦).\n﴿وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ﴾ في تأخير العذاب (٧) ﴿لَقُضِيَ\n_________\n(١) الواقعة: ٣٣.\n(٢) الرعد: ٣٥.\n(٣) النحل: ٩٦.\n(٤) ذكره ابن حبيب في \"تفسيره\" (١١٣ ب).\n(٥) قاله قتادة، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٩.\n(٦) قاله ابن عباس.\nانظر: \"البسيط\" للواحدي (٩٠ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١٦٢.\n(٧) انظر: \"جامع البيان\" للطبري ١٥/ ٤٩٣، \"البسيط\" للواحدي (٩٠ ب)، ونسبه لابن عباس.","vol":"14","page":459},{"text":"بَيْنَهُمْ﴾ لفرغ من عذابهم وإهلاكهم (١)، يعني: المختلفين المخالفين (٢).\n﴿وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ﴾ موقع في الريب والتهمة. ويقال: أَرَابَ الرَّجُلُ إذا جاء بريبة، وأَلامَ إذا أتى بما يلام عليه. قال الشاعر (٣):\nومَنْ يَخْذُلْ أَخَاهُ فَقَدْ ألامَا\n\n<span data-type=\"title\" id=toc-1957>١١١ </span>- ﴿وَإِنَّ كُلًّا لَمَّا﴾\nاختلف فيه القراء. فقرأ ابن عامر وأبو جعفر، وحفص (٤)، وحمزة، ﴿وَإِنَّ﴾ بتشديد النون، ﴿لَمَّا﴾ بتشديد الميم (٥) على معنى: إِنَّ كُلًّا لممّا ليوفينهم، ولكن لما اجتمعت الميمان حذفت واحدة (٦)، كقول الشاعر (٧):\n_________\n(١) في (ك): وهلاكهم.\n(٢) هذا في كفار مكة على الصحيح الذي عليه أكثر المفسرين. وقال مقاتل: إنه في قوم موسى. وهذا ضعيف؛ لأنَّ الذين كذبوا بالتوراة عُجلت لهم العقوبة. انظر: \"تفسير مقاتل\" (١٤٩ ب).\n(٣) الرجز. ذكره ابن حبيب في \"تفسيره\" (١١٣ ب).\n(٤) ساقطة من (ن).\n(٥) انظر: \"السبعة\" لابن مجاهد (٣٣٩).\n(٦) انظر: \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٦، \"الدر المصون\" للسمين الحلبي ٦/ ٤٠٤.\n(٧) البيت لم أهتد إلى قائله، وهو في \"معاني القرآن\" للفراء ٢/ ٢٩، \"جامع البيان\" للطبري ١٥/ ٤٩٥، \"الدر المصون\" للسمين الحلبي ٦/ ٤٠٤، \"لسان العرب\" لابن منظور قدم ١٢/ ٤٦٩. وانظر: \"المعجم المفصل في النحو\" لعزيزة فوال =","vol":"14","page":460},{"text":"كَأَنَّ مِنْ آخِرِهَا إِلقَادِمِ ... مَخْرِمَ نَجْدٍ فَارعِ المَخَارِم\nأراد: إلى القادم فحذف اللام عند اللام.\nوتكون ما بمعنى: من، تقديره: لممن ليوفينّهم، كقول الشاعر (١):\nوإنّي لَمِمَّا أُصْدِرُ الأمْرَ وَجْهَهُ ... إذَا هُوَ أَعْيَ بِالسَّبِيْلِ مَصَادِرُه\nوقيل: أراد وإنّ كُلًّا لَمَّا بالتنوين، وكذلك قرأها الزهري (٢) بالتنوين، أي: وإنّ كُلًا شَديدًا وحقًا ﴿لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ﴾ من قوله تعالى: ﴿أَكْلًا لَمًّا﴾ (٣) أي: شديدًا، فحذفوا التنوين وأخرجوه على لفظ فَعْلَى كما فعلوا في قوله تعالى: ﴿ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى﴾ (٤).\nوقرأ نافع وابن كثير بتخفيف النون والميم على معنى إنَّ الثقيلة\n_________\n= ١٢/ ١٤٩. وأراد الشاعر إلى القادم، حذف الألف من إلى لالتقاء الساكنين، وهمزة الوصل حذفت دَرْجًا فالتقى لامان فحذفت أولهما فصارت إلقادم، وقادم الرحل: الخشبة في مقدم الكور. والمخرم: الطريق في الجبل.\n(١) لم أهتد إلى قائله، وهو في \"معاني القرآن\" للفراء ٢/ ٢٩، \"جامع البيان\" للطبري ١٥/ ٤٩٤، \"الدر المصون\" للسمين الحلبي ٦/ ٤٠٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٠٥.\n(٢) انظر: \"المحتسب\" لابن جني ١/ ٣٢٨.\n(٣) الفجر: ١٩.\n(٤) المؤمنون: ٤٤.","vol":"14","page":461},{"text":"فخُفّفت (١). وأنشد أبو زيد (٢):\nوَوَجْهٌ مُشْرِقُ النَّحْرِ ... كَأَنْ ثَدْيَيْهِ حُقَّانِ\nأراد: كأنَّ فخفف ونصب به، و(ما) صلة، تقديره: وإِنْ كُلًّا لَمَا ليوفينهم.\nوقرأ أبو عمرو والكسائي ويعقوب وحفص (٣) وأيّوب وخلف، بتشديد النون وتخفيف الميم، على معنى: وإنَّ كلًاّ ليوفينّهم، وجعلوا ما صلة (٤)، وقيل: أراد وإنّ كُلّا لمِمَّن كقوله تعالى: ﴿فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ﴾ (٥) أي: مَنْ.\nوقرأ أبو بكر بن عياش بتخفيف النون وتشديد الميم. أراد: إِنَّ الثقيلة فخففوا.\nوقيل: (٦) جعل إنْ بمعنى ما الجحد. ولمّا بمعنى إلا تقديره: وما\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (٣٣٩)، \"التيسير\" للداني (١٢٦).\n(٢) وهو من شواهد سيبويه في \"الكتاب\" ١/ ٢٨٣، \"خزانة الأدب\" لعبد القادر البغدادي ٤/ ٣٥٨، والطبري في \"جامع البيان\" ١٥/ ٤٩٧، \"تهذيب اللغة\" للأزهري (إنَّ) ١٥/ ٥٦٦، \"الإنصاف\" لابن الأنباري ١/ ١٩٧، \"الدر المصون\" للسمين الحلبي ٦/ ٣٩٨.\n(٣) من (ن).\n(٤) انظر: \"السبعة\" لابن مجاهد (٣٣٩)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٦، \"الحجة\" لابن زنجلة (١٩٠).\n(٥) النساء: ٣.\n(٦) ساقطة من (ن).","vol":"14","page":462},{"text":"كل إلا ليوفينهم، ولكنه نصب كلًّا بإيقاع التوفية عليه، أي: ليوفيّن كُلًّا، وهي أبعد القراءات فيها من الصواب.\n﴿إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-1958>١١٢ </span>- ﴿فَاسْتَقِمْ﴾\nيا محمَّد على أمر ربك، والعمل به والدعاء إليه ﴿كَمَا أُمِرْتَ﴾.\nوقالت عائشة (١) والثوري: فاستقم على القرآن.\nقال ابن حيان: ﴿فَاسْتَقِمْ كَمَا أُمِرْتَ﴾ أي: لا تشرك بي شيئًا، وتوكل عليّ فيما ينوبك (٢).\nقال السدي: الخطاب له والمراد أمته (٣).\n﴿وَمَنْ تَابَ مَعَكَ﴾ فليستقيموا، يعني: المؤمنين ﴿وَلَا تَطْغَوْا﴾ ولا تجاوزوا أمري.\nوقال ابن زيد: ولا تعصوا الله ولا تخالفوه (٤).\nوقيل: ولا تغلوا.\n﴿إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ﴾ لا يخفى عليه من أعمالكم شيء.\nقال ابن عباس: ما نزلت على رسول الله في جميع القرآن آية كانت\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١١٤ أ).\n(٢) انظر: \"تفسير ابن حبيب\" (١١٤ أ).\n(٣) انظر: \"تفسير ابن حبيب\" (١١٤ أ)، \"البسيط\" للواحدي (٩٢ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٠٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٩.","vol":"14","page":463},{"text":"أشد ولا أشق عليه من هذِه الآية؛ ولذلك قال لأصحابه حين قالوا له: لقد أسرع إليك الشيب. فقال: \"شيبتني هود وأخواتها\" (١).\n\n<span data-type=\"title\" id=toc-1959>١١٣ </span>- قوله تعالى ﴿وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا﴾\nقال ابن عباس: ولا تميلوا على غيهم (٢). قال علي بن أبي طلحة عنه: ولا تذهبوا (٣).\nقال أبو العالية: ولا ترضوا أعمالهم (٤).\nقال قتادة: لا تلحقوا بالمشركين (٥).\nقال السدي (٦) وابن زيد (٧): ولا تداهنوا الظلمة.\nقال ابن كيسان: ولا تسكنوا إلى الذين ظلموا (٨).\n_________\n(١) حديث ضعيف. سبق تخريجه.\n(٢) انظر: \"البسيط\" للواحدي (٣٦١)، \"معالم التنزيل\" للبغوي ٢/ ٤٠٤، \"زاد المسير\" لابن الجوزي ٤/ ١٦٥.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٨٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩٠.\n(٦) ذكره عنه في \"البسيط\" للواحدي (٩٣ أ)، \"معالم التنزيل\" للبغوي ٢/ ٤٠٤، \"زاد المسير\" لابن الجوزي ٤/ ١٦٥.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩٠.\n(٨) انظر: \"تفسير ابن حبيب\" (١١٤ أ).","vol":"14","page":464},{"text":"﴿فَتَمَسَّكُمُ﴾ فتصيبكم (١) ﴿النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ﴾ أي: أعوان يمنعونكم من عذابه. ﴿ثُمَّ لَا تُنْصَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-1960>١١٤ </span>- ﴿وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ﴾\nيعني: الغداة والعشي. قال ابن عباس: يعني: صلاة الغداة، وصلاة المغرب (٢).\nقال مجاهد: صلاة الفجر، وصلاة العشاء (٣).\nقال القرظي: الفجر والظهر والعصر (٤).\nقال الضحاك: صلاة الفجر والعصر (٥).\nوقال مقاتل: صلاة الفجر والظهر طرف، وصلاة العصر والمغرب طرف (٦).\n﴿وَزُلَفًا مِنَ اللَّيْلِ﴾ يعني: صلاة العَتَمة. وقال الحسن: هما المغرب\n_________\n(١) قاله ابن عباس. انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٦٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩١.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩١، والطبري في \"جامع البيان\" ١٥/ ٥٠١، ولكنه قال: وصلاة العشي.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٠٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٠٢، وعنده: الفجر والظهر والعصر.\n(٦) انظر: \"تفسيره\" (١٤٩ ب)، (١٥٠ أ)، وفيه: طرفي النهار صلاة الغداة وصلاة الأولى والعصر، ثمَّ قال: وزلفًا من الليل يعني: صلاة المغرب والعشاء. وانظر: \"زاد المسير\" لابن الجوزي ٤/ ١٦٨.","vol":"14","page":465},{"text":"والعشاء (١).\nقال الأخفش: يعني: ساعات الليل، واحدتها زلفة (٢).\nوأصل الزلفة: المنزلة والقربة (٣)، ومنه: المُزْدَلِفَة؛ لأنها منزلة بعد عرفة. قال العَجَّاج (٤):\nطَيَّ اللَّيَالِي زُلَفُا فَزُلَفَا ... سَمَاوَةَ الهِلالِ حَتَّى احْقُوقَفَا\nوفيه أربع قراءات ﴿وَزُلَفًا﴾ بضم الزاي وفتح اللام، وهي قراءة العامة (٥).\nوقرأ أبو جعفر (٦): بضم الزاي واللام.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩١، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٣٧.\n(٢) انظر: \"معاني القرآن\" للأخفش ٢/ ٥٨٥، \"البسيط\" للواحدي (٩٣ ب).\n(٣) انظر: \"تهذيب اللغة\" للأزهري زلف ١٣/ ٢١٤، \"مجمل اللغة\" لابن فارس ٢/ ٩٣.\n(٤) البيت من الرجز. انظر: \"ديوانه\" (٨٤)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٠، \"الكامل\" للمبرد ٢/ ١٢٩، \"تهذيب اللغة\" للأزهري ١٣/ ٢١٤ (زلف)، \"مجمل اللغة\" لابن فارس ٢/ ٩٣.\nوقبله: نَاجٍ طواه الأين مما أوجفا.\nوقوله: سماوة الهلال: شخصه إذا ارتفع في الأفق شيئًا. احقوقف: اعوج.\nوالمعنى: أنَّه طواه التعب بسبب سيره، كما طوت الليالي سماوة الهلال.\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٣)، \"إتحاف فضلاء البشر\" للدمياطي (٢٦١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٢.\n(٦) في (ن): حفص.","vol":"14","page":466},{"text":"وقرأ ابن محيصن: بضم الزاي وجزم اللام (١).\nوقرأ مجاهد زُلْفَى (٢)، مثل: قُرْبى.\n﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ﴾ يعني: إن الصلوات الخمس يذهبن الخطيئات. هذا قول أكثر المفسرين (٣).\nوقال مجاهد: هي قول العبد: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر (٤).\nنزلت هذِه الآية في أبي اليسر عمرو بن غزية الأنصاري (٥). وكان يبيع التمر فأتته امرأة تبتاع منه تمرًا، فقال لها: إنَّ هذا التمر ليس بجيد، وفي البيت أجود منه فهل لك فيه رأي؟ قالت: نعم. فذهب بها إلى بيته فضمها إلى نفسه وقبّلها، فقالت له: اتق الله! فتركها وندم على ذلك، فأتى النبي - ﷺ - فقال: يا رسول الله ما تقول في\n_________\n(١) انظر: \"المحتسب\" لابن جني ١/ ٣٣٠، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦١).\n(٢) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (٦١).\nوفي \"المحتسب\" لابن جني ١/ ٣٣٠ أنَّه قرأ كقراءة ابن محيصن. والله أعلم.\n(٣) انظر: \"جامع البيان\" للطبري ١٥/ ٥١٠، \"زاد المسير\" لابن الجوزي ٤/ ١٦٨، القرطبي ٩/ ١١٠، \"البسيط\" للواحدي (٩٣ ب).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥١٤، وحكاه عنه ابن الجوزي في \"زاد المسير\" ٤/ ١٦٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١١٠.\n(٥) هو كعب بن عمرو بن عباد بن عمرو بن غزية بن سوار أبو اليسر الأنصاري.\nشهد العقبة وبدرًا، توفي سنة (٥٥ هـ)، وقيل غير ذلك، انظر: \"تهذيب الكمال\" ٨/ ٤٣٧، \"الإصابة\" ٧/ ٦٤٨.","vol":"14","page":467},{"text":"رجل راود امرأة عن نفسها، ولم يبق شيئًا مما يفعل الرجال بالنساء إلا ركبه، غير أنَّه لم يجامعها؟ فقال عمر بن الخطّاب: لقد سترك الله لو سترت نفسك! ولم يرد عليه رسول الله - ﷺ - شيئًا. وقال: \"أنتظر فيه أمر ربي\". وحضرت صلاة العصر، فصلى النبي - ﷺ - صلاة العصر، فلمَّا فرغ أتاه جبريل بهذِه الآية. فقال رسول الله - ﷺ -: \"أين أبو اليسر\"؟ فقال: ها أنا يا رسول الله. قال: \"أشهدت معنا هذِه الصلاة\"؟ قال: نعم. قال: \"اذهب: فإنها كفارة لما عملت\". فقال عمر: يا رسول الله أهذه له خاصة أم لنا عامّة؟ فقال: \"بل للنَّاس عامَّة\" (١).\n﴿ذَلِكَ﴾ الذي ذكرنا. وقيل: هو إشارة إلى القرآن ﴿ذِكْرَى﴾ عظة ﴿لِلذَّاكِرِينَ﴾.\n_________\n(١) حديث صحيح. أخرجه الترمذي ٤/ ٢٩٢ في التفسير، باب تفسير سورة هود، والنسائيُّ في \"السنن الكبرى\" ٦/ ٣٦٦، والطبراني في \"المعجم الكبير\" ١٩/ ١٦٥، والمروزي في \"تعظيم قدر الصلاة\" ١/ ١٤٦، والطبري في \"جامع البيان\" ١٥/ ٥٢٣، والخطيب في \"الأسماء المبهمة\" (٤٣٩)، وابن بشكوال في \"غوامض الأسماء\" ١/ ٢٩٤ كلهم من طريق عثمان بن وهب عن موسى بن طلحة عن أبي اليسر به.\nقال الترمذي: حديث حسن صحيح. والذي في \"تحفة الأشراف\" للمزي ٨/ ٣٠٧: حسن غريب.\nوقد جاءت أحاديث بمعنى هذا الحديث منها:\n١ - ما أخرجه البخاري ٨/ ٢٦٨ الفتح في كتاب التفسير، باب قوله أقم الصلاة طرفي النهار، ومسلم ٤/ ٢١١٥ في كتاب التوبة من حديث ابن مسعود بمعناه.\n٢ - وما أخرجه أحمد في \"مسنده\" ١/ ٢٤٥ من حديث ابن عباس.","vol":"14","page":468},{"text":"<span data-type=\"title\" id=toc-1961>١١٥ </span>- ﴿وَاصْبِرْ﴾\nيا محمَّد على ما تلقى من الأذى. وقيل: على الصلاة. نظيره قوله: ﴿وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا﴾ (١). ﴿فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ﴾ من أعمالهم. قال ابن عباس: يعني المصلين (٢).\n\n<span data-type=\"title\" id=toc-1962>١١٦ </span>- قوله تعالى ﴿فَلَوْلَا كَانَ﴾\nأي: فهلّا كان (٣) ﴿مِنَ الْقُرُونِ﴾ التي أَهْلَكْتُهُمْ ﴿مِنْ قَبْلِكُمْ أُولُو بَقِيَّةٍ﴾ ذوو بقية من دين وعقل ﴿يَنْهَوْنَ عَنِ الْفَسَادِ فِي الْأَرْضِ﴾ ومعناه: فلم يكن (٤)، لأنَّ في الاستفهام ضربًا من الجحد ﴿إِلَّا قَلِيلًا﴾ استثناء منقطع (٥) ﴿مِمَّنْ أَنْجَيْنَا مِنْهُمْ﴾ وهم أتباع الأنبياء وأهل الحق.\n﴿وَاتَّبَعَ الَّذِينَ ظَلَمُوا مَا أُتْرِفُوا فِيهِ﴾ قال ابن عباس: نُعِّموا (٦).\n_________\n(١) طه: ١٣٢.\n(٢) انظر: \"البسيط\" للواحدي (٩٤ أ)، \"معالم التنزيل\" للبغوي ٢/ ٤٠٦، \"زاد المسير\" لابن الجوزي ٤/ ١٧٠، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١١٣.\n(٣) انظر: \"معاني القرآن\" للأخفش ١/ ٢٩٤، \"زاد المسير\" لابن الجوزي ٤/ ١٧٠، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١١٣.\n(٤) قاله ابن عباس وقتادة، أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٥٢٨، واختاره الطبري في \"جامع البيان\" ١٥/ ٥٢٨، وهو قول الفراء. انظر: \"معاني القرآن\" ٢/ ٣.\n(٥) هذا قول الفراء. انظر: \"معاني القرآن\" ٢/ ٣٠، وقول الزجاج. انظر: \"معاني القرآن وإعرابه\" ٣/ ٨٣. والمعنى: لكن قليلًا ممن نجينا منهم نهوا عن الفساد.\n(٦) انظر: \"تفسير ابن حبيب\" (١١٤ ب)، \"البسيط\" للواحدي (٩٤ أ).","vol":"14","page":469},{"text":"وروى عنه: أبطروا (١). قال الضحاك: أُعِيشُوا. قال مقاتل بن سليمان: أُعطوا (٢). قال ابن حيان: خُوّلوا (٣). قال مجاهد: تجبّروا في الملك، وعتوا عن أمر الله (٤).\nقال الفرّاء: ما عودوا من النعيم واللذات، وإيثار الدنيا على الآخرة (٥).\n﴿وَكَانُوا مُجْرِمِينَ﴾ كافرين.\n\n<span data-type=\"title\" id=toc-1963>١١٧ </span>- قوله تعالى ﴿وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَى بِظُلْمٍ﴾\nأي: ظلمًا منه إياهم ﴿وَأَهْلُهَا مُصْلِحُونَ﴾ في أعمالهم غير مسيئين، ولكنه يهلكها بكفرهم وركوبهم السيئات (٦).\nوقيل معناه: لم يكن ليهلكهم بشركهم وأهلها مصلحون فيما بينهم لا يتظالمون ويتعاطون الحق بينهم وإن كانوا مشركين، وإنما يهلكهم إذا تظالموا (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٢٨، وانظر: \"البسيط\" للواحدي (٩٤ أ).\n(٢) لقول الضحاك ومقاتل انظر: \"تفسير ابن حبيب\" (١١٤ ب).\n(٣) انظر: \"تفسير ابن حبيب\" (١١٤ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٠٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٢٩.\n(٥) انظر: \"معاني القرآن\" ٢/ ٣١، \"زاد المسير\" لابن الجوزي ٤/ ١٧١.\n(٦) اختاره الطبري في \"جامع البيان\" ١٥/ ٥٣٠، وابن عطية في \"المحرر الوجيز\" ٧/ ٤٢٣، وينظر \"معاني القرآن\" للفراء ٢/ ٣١، \"معاني القرآن\" للزجاج ٣/ ٨٣، \"زاد المسير\" لابن الجوزي ٤/ ١٧١.\n(٧) قاله ابن عباس وجرير بن عبد الله البجلي، انظر: \"البسيط\" للواحدي (٩٤ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١٧١، \"مجمع الزوائد\" للهيثمي ٧/ ٣٩.","vol":"14","page":470},{"text":"<span data-type=\"title\" id=toc-1964>١١٨ </span>- ﴿وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ﴾\nكلهم ﴿أُمَّةً وَاحِدَةً﴾ على ملة واحدة.\n﴿وَلَا يَزَالُونَ مُخْتَلِفِينَ﴾ على أديان شتى من يهودي، ونصراني، ومجوسي، ونحو ذلك (١).\n\n<span data-type=\"title\" id=toc-1965>١١٩ </span>- ﴿إِلَّا مَنْ رَحِمَ رَبُّكَ﴾\nفهداهم، وهم المؤمنون وأهل الحق (٢).\n﴿وَلِذَلِكَ خَلَقَهُمْ﴾ قال الحسن (٣) ومقاتل بن حيان ويمان (٤) وعطاء: وللاختلاف خلقهم (٥).\nقال أشهب: سألت مالكًا عن هذِه الآية؟ فقال: ليكون فريق في\n_________\n(١) قاله مجاهد وقتادة وعطاء وغيرهم، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٥٣١ - ٥٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩٣.\n(٢) قاله ابن عباس، أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩٤. وقاله مجاهد أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٥٣٣، وهو اختيار الفراء انظر: \"معاني القرآن\" ٢/ ٣١.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩٤.\n(٤) يمان بن المغيرة العنبري، أبو حذيفة البصري، أخذ التفسير عن عطاء وعكرمة ومحمد بن كعب القرظي. وروايته ليست بمتقنة، توفي بين (١٦٠ - ١٧٠ هـ). انظر: \"تهذيب الكمال\" للمزي ١١/ ٤٠٦.\n(٥) حكاه عنهم جميعًا ابن حبيب في \"تفسيره\" (١١٥ أ)، والواحدي في \"البسيط\" (٩٥ أ)، القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١١٥.","vol":"14","page":471},{"text":"الجنة وفريق في السعير (١).\nوقيل: اللام بمعنى على. يعني: وعلى ذلك خلقهم، كقول الرجل للرجل: أَكْرَمْتُكَ على بِرِّكَ بِي وَلِبِرِّكَ بِي.\nوقال ابن عباس، ومجاهد والضحاك وقتادة: وللرحمة خلقهم (٢).\nولم يقل: ولتلك. والرحمة مؤنثة؛ لأنها مصدر، وقد مضت هذه المسألة (٣)، وهذا باب سائِغٌ في اللغة، أن يذكر شيئان متضادان، ثمَّ يُشَار إليهما بلفظ التوحيد (٤)، فمن ذلك قوله: ﴿إِنَّهَا بَقَرَةٌ لَا فَارِضٌ وَلَا بِكْرٌ (٥) ثمَّ قال: ﴿عَوَانٌ بَيْنَ ذَلِكَ﴾ ولم يقل: بين ذينك، أو تينك. وقوله: ﴿وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا﴾ (٦) ولم يقل: ذينك. وقوله: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا﴾ (٧). وقوله: ﴿قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١١٥، \"معالم التنزيل\" للبغوي ٤/ ٢٠٦.\n(٢) أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٥٣٦ - ٥٣٧، وانظر: \"تفسير القرآن العظيم\" لعبد الرزاق ٢/ ٣١٦، \"تفسير ابن أبي حاتم\" ٦/ ٢٠٩٥، \"زاد المسير\" لابن الجوزي ٤/ ١٧٢.\n(٣) لعلها مضت عند قوله تعالى: ﴿إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ﴾ [الأعراف: ٥٦].\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٣١، \"معاني القرآن\" للزجاج ٣/ ٨٤.\n(٥) البقرة: ٦٨.\n(٦) الفرقان: ٦٧.\n(٧) الإسراء: ١١٠.","vol":"14","page":472},{"text":"فَلْيَفْرَحُوا﴾ (١). فكذلك معنى الآية. ﴿وَلِذَلِكَ﴾ أي: وللاختلاف وللرحمة خلقهم. قال الحسن: خلق هؤلاء لجنته، وهؤلاء لناره، وهؤلاء لرحمته، وهؤلاء لعذابه (٢).\n﴿وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ﴾.\n_________\n(١) يونس: ٥٨.\n(٢) أخرجه عنه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩٦.\nقلت: وهذا القول هو أبين الأقوال وأجمعها. وهو الذي عليه المحققون من المفسرين.\nوالمعنى: أنهم لا يزالون مختلفين على أديان شتَّى، وملل متعددة إلا فريقًا هداهم الله ورحمهم. فاتفقوا على دين الحق فلم يختلفوا، وهم المؤمنون فَخَلَق المختلفين ليصير أمرهم إلى الشقاء، وخلق مَن رحمهم ليصير أمرهم إلى السعادة. ويؤيد ذلك حديث \"اعملوا فكلٌّ ميسر لما خلق له\" وتقدم تخريجه. واللام في قوله تعالى: وَلِذَلِكَ لام الصَيْرُورَة، أي: خلقهم ليصير أمرهم إلى ذلك. انظر: \"جامع البيان\" للطبري ١٥/ ٥٣٧، \"المحرر الوجيز\" لابن عطية ٧/ ٤٢٥، \"زاد المسير\" لابن الجوزي ٤/ ١٧٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١١٦، \"معاني القرآن\" للفراء ٢/ ٣١، \"معاني القرآن\" للنحاس ٣/ ٣٨٩، \"معاني القرآن\" للزجاج ٣/ ٨٤.","vol":"14","page":473},{"text":"<span data-type=\"title\" id=toc-1966>١٢٠ </span>- قوله تعالى ﴿وَكُلًّا نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ﴾\nقال ابن عباس: نشدد. وقال الضحاك: نقوي. وقال ابن جريج: نصبّر حتى لا تجزع (١).\nقال أهل المعاني: ما يطيب به قلبك (٢).\n﴿وَجَاءَكَ فِي هَذِهِ الْحَقُّ﴾ قال الحسن (٣) وقتادة (٤): في هذِه الدنيا، وقال غيرهما: في هذِه السورة (٥).\n﴿وَمَوْعِظَةٌ وَذِكْرَى لِلْمُؤْمِنِينَ﴾\n_________\n(١) ذكر ذلك عنهم جميعًا ابن حبيب في \"تفسيره\" (١١٥ أ)، والواحدي في \"البسيط\" (٩٥ ب)، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ١١٦.\n(٢) انظر: \"معاني القرآن\" للنحاس ٣/ ٣٩٠، \"معاني القرآن\" للزجاج ٣/ ٨٤، \"تفسير ابن حبيب\" (١١٥ أ).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩٦، وذكره عنه في \"زاد المسير\" لابن الجوزي ٤/ ١٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ١١٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩٦، من طريق قتادة عن الحسن.\n(٥) قاله ابن عباس وقتادة، أخرجه عنهما عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٦، وقاله أيضًا أبو موسى ومجاهد وسعيد بن جبير والحسن وقتادة -في رواية عنهما- أخرجه عنهم جميعًا الطبري في \"جامع البيان\" ١٥/ ٥٤٠ - ٥٤٢. وهذا هو الراجح، وهو ظاهر السياق، وهو الذي اختاره الطبري في \"جامع البيان\" ١٥/ ٥٤٣، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٦٥، وأبو حيان ونسبه لجمهور المفسرين، انظر: \"البحر المحيط\" لأبي حيان ٥/ ٢٧٤.","vol":"14","page":474},{"text":"<span data-type=\"title\" id=toc-1967>١٢١ </span>- ﴿وَقُلْ لِلَّذِينَ لَا يُؤْمِنُونَ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنَّا عَامِلُونَ (١٢١) وَانْتَظِرُوا﴾\n\n<span data-type=\"title\" id=toc-1968>١٢٢ </span>- ما يحل بنا من رحمة الله ﴿إِنَّا مُنْتَظِرُونَ﴾ ما يحل بكم من نقمته.\n\n<span data-type=\"title\" id=toc-1969>١٢٣ </span>- ﴿وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ﴾\nقال ابن عباس: خزائن (١).\nوقال الضحاك: جميع ما غاب عن العباد (٢).\nوقال الباقون: غَيْبُ نُزولِ العذاب من السماء (٣).\n﴿وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ﴾ في المعاد حتى لا يكون للخَلق أمر.\nوقرأ نافع وحفص بضم الياء (٤). أي: يُرَدُّ.\n﴿فَاعْبُدْهُ﴾ وحِّده ﴿وَتَوَكَّلْ عَلَيْهِ﴾ وثق به ﴿وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ﴾.\nقراءة العامة بالياء، (وقرأ أهل المدينة والشام وحفص بالتاء) (٥). (٦).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١١٥ ب)، \"البسيط\" للواحدي (٩٦ أ)، \"زاد المسير\" لابن الجوزي ٩/ ١١٧.\n(٢) انظر: \"تفسير ابن حبيب\" (١١٥ ب)، \"البسيط\" للواحدي (٩٦ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٤/ ١٧٥.\n(٣) انظر: المراجع السابقة.\n(٤) وقرأ الباقون يَرجِع بفتح الياء وكسر الجيم. انظر: \"السبعة\" لابن مجاهد (٣٤٠)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٥٣٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٣٧.\n(٥) انظر: المراجع السابقة.\n(٦) في (ك): وقرأ حفص ونافع وابن عامر بالتاء وكذلك في النمل آخرها.","vol":"14","page":475},{"text":"قال كعب: خاتمة التوراة خاتمة هود (١). والله أعلم.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٤٥. وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١١٧.","vol":"14","page":476},{"text":"<span data-type=\"title\" id=toc-1970>١٢ - سُورَة يُوسُفْ</span>","vol":"14","page":477},{"text":"سورة يوسف -﵇-\nمكية (١).\nوهي مائة وإحدى عشرة آية (٢).\n[١٤٩٨] أخبرنا أبو الحسن علي بن محمَّد بن الحسن (٣) المقرئ -غير مرة- حدّثنا أبو معاذ أحمد بن إبراهيم الجرجاني (٤) وأبو الشيخ عبد الله بن محمَّد الأصبهاني (٥)، قالا: حدّثنا أَبو إِسحاق إبراهيم ابن شريك (٦)، حدّثنا أحمد بن يونس اليربوعي (٧)، حدّثنا سلَّام بن\n_________\n(١) انظر: \"الوسيط\" للواحدي ٢/ ٥٩٩، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٦٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١١٨، \"زاد المسير\" لابن الجوزي ٤/ ١٧٦. والقول الثاني: أنها مكية إلا أربع آيات منها. قال ابن عباس وقتادة، حكاه عنهما القرطبي ٩/ ١١٨.\n(٢) انظر: \"البيان في عبد آي القرآن\" للداني (١٦٧)، وقال ليس فيه اختلاف، وانظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣، \"المحرر الوجيز في عبد آي الكتاب العزيز\" (١٤).\n(٣) إمام، ثقة.\n(٤) أحمد بن إبراهيم الجرجاني، أبو معاذ الخُمري، قال أبو بكر الإسماعيلي: لم يكن بشيء. كتبت عنه. انظر: \"ميزان الاعتدال\" للذهبي ١/ ٨٠، \"لسان الميزان\" لابن حجر ١/ ١٣٣.\n(٥) عبد الله بن محمَّد بن جعفر بن حيان، أبو محمَّد، الإمام الحافظ الصادق، محدث أصبهان.\n(٦) إبراهيم بن شريك بن الفضل، أبو إسحاق الأسدي، الإمام، المحدث، الثقة.\n(٧) أحمد بن عبد الله بن يونس بن عبد الله بن قيس التميمي اليربوعي، ثقة، حافظ.","vol":"14","page":479},{"text":"سليم المدائني (١)، حدّثنا هارون بن كثير (٢)، عن زيد بن أسلم (٣)، عن أبيه (٤)، عن أبي أمامة (٥)، عن أُبيّ بن كعب (٦) قال: قال رسول الله - ﷺ -: \"علّموا أرقاءكم سورة يوسف، فإِنّه أَيُّمَا مسلم تلاها وعلّمها أهله وما ملكت يمينه، هَوَّنَ الله عليه سكرات الموت، وأعطاه أن لا يحسد مسلمًا\" (٧).\n_________\n(١) سلّام بن سليم أو سلم، أبو سليمان المدائني، متروك.\n(٢) مجهول.\n(٣) قال ابن حجر: هو تحريف، والصواب: زيد بن سالم، جهله أبو حاتم.\n(٤) لم أجد له ترجمة.\n(٥) أسعد بن سهل بن حنيف، صحابي، مشهور.\n(٦) صحابي، مشهور.\n(٧) [١٤٩٨] الحكم على الحديث:\nالحديث موضوع.\nالتخريج:\nأخرجه ابن عديّ في \"الكامل\" ٧/ ١٢٧، والواحدي في \"الوسيط\" للواحدي ٢/ ٥٩٩، من طريق سلّام بن سليم عن هارون بن كثير به.\nالتخريج:\nأخرجه أبو نعيم في \"تاريخ أصبهان\" ٢/ ٣٤٩، والواحدي في \"الوسيط\" ٣/ ٥٠٩ من طريق يوسف بن عطية الكوفي عن هارون به.\nوأخرجه ابن عساكر في \"تاريخ دمشق\" كما في \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٦٦ من طريق القاسم بن الحكم العرني عن هارون به.\nفمدار الحديث على هارون بن كثير وهو مجهول كما سبق.\nوأخرجه العقيلي في \"الضعفاء\" ١/ ١٥٦، وابن عديّ في \"الكامل\" ١/ ١٢٧، وابن الجوزي في \"الموضوعات\" ١/ ٢٣٩ من طرق أخرى عن أُبيّ، ولكن لا =","vol":"14","page":480},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-1971>١ </span>- قوله ﷿ ﴿الر تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ﴾\nيعني: البيِّن حلاله وحرامه، وحدوده وأحكامه، وهداه وبركته.\nوقال معاذ بن جبل: بَيَّنَ فيه الحروف القي سقطت عن ألسن الأعاجم، وهي ستة أحرف (١).\n\n<span data-type=\"title\" id=toc-1972>٢ </span>- ﴿إِنَّا أَنْزَلْنَاهُ﴾\nيعني: الكتاب ﴿قُرْآنًا عَرَبِيًّا﴾ بلغتكم يا معشر العرب ﴿لَعَلَّكُمْ\n_________\n= يصح منها شيء.\nقال ابن المبارك: أظن الزنادقة وضعته.\nوقال ابن الجوزي: موضوع بلا شك.\nوقال الذهبي: باطل.\nوقال ابن كثير: منكر من سائر طرقه.\nوقال السيوطي: موضوع.\nوقال الشوكاني: ولا خلاف بين الحفاظ بأن حديث أبي موضوع.\nانظر: \"الضعفاء\" للعقيلي ١/ ١٥٦، \"الموضوعات\" لابن الجوزي ١/ ٢٤٠، \"ميزان الاعتدال\" للذهبي ٤/ ٨٣، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٦٦، \"الفتح السماوي\" للمناوي ١/ ٢٤٠، \"اللآلئ المصنوعة\" للسيوطي ١/ ٢٠٨، \"الفوائد المجموعة\" للشوكاني (٢٩٦)، \"تخريج أحاديث الكشاف\" للزيلعي ٢/ ١٧٩.\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٥٠، وذكره الماوردي في \"النكت والعيون\" ٣/ ٥.","vol":"14","page":481},{"text":"تَعْقِلُونَ﴾ لكي تعلموا (١) معانيه وتفهموا ما فيه.\n\n<span data-type=\"title\" id=toc-1973>٣ </span>- ﴿نَحْنُ نَقُصُّ عَلَيْكَ﴾\nأي: نقرأ، وأصل القصص: تتبع الشيء (٢) ومنه قوله: ﴿وَقَالَتْ لِأُخْتِهِ قُصِّيهِ﴾ (٣)، فالقاص يتبّع الآثار فيخبر بها.\n﴿أَحْسَنَ الْقَصَصِ﴾ يعني: قصة يوسف -﵇- ﴿بِمَا أَوْحَيْنَا إِلَيْكَ﴾ هو: ما، المصدر، أي: بإيحائنا إليك (٤). ﴿هَذَا الْقُرْآنَ وَإِنْ كُنْتَ﴾ وقد كنت (٥) ﴿مِنْ قَبْلِهِ﴾ (من قبل وحينا) (٦) ﴿لَمِنَ الْغَافِلِينَ﴾ عن ذلك لا تعقله (٧).\nوقيل معناه: وما كنت من قبله إلَّا من الغافلين (٨).\n_________\n(١) في (ك): تعقلوا.\n(٢) انظر: \"تهذيب اللغة\" للأزهري قصص ٨/ ٢٥٤، \"الصحاح\" للجوهري قصص ٣/ ١٠٥١، \"لسان العرب\" لابن منظور قصص ٧/ ٧٥.\n(٣) القصص: ١١.\n(٤) قاله الفراء والأخفش والزجاج والنحاس وغيرهم.\nانظر: \"معاني القرآن\" للفراء ٢/ ٣١، \"معاني القرآن\" للأخفش ٢/ ٥٨٧، \"معاني القرآن\" للزجاج ٣/ ٨٨، \"إعراب القرآن\" للنحاس ٢/ ٣١٠.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٧٩، \"المحرر الوجيز\" لابن عطية ٧/ ٤٣٣.\n(٦) من قبل وحينا: ساقطة من (ن).\n(٧) في (ك): تعلمه.\n(٨) انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٧٩، \"المحرر الوجيز\" لابن عطية ٧/ ٤٣٣ وقد نسبه إلى الكوفيين.","vol":"14","page":482},{"text":"قال سعد بن أبي وقّاص: أنزل القرآن على رسول الله - ﷺ -، فتلاه عليهم زمانًا فكأنهم ملّوا، فقالوا: يا رسول الله لو حدّثتنا! فأنزل الله تعالى قوله: ﴿اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ﴾ (١) الآية. فقالوا: يا رسول الله لو قصصت علينا! فأنزل الله تعالى: ﴿نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ﴾. الآية. فقالوا: يا رسول الله لو ذكرتنا ووعظتنا! فأنزل الله تعالى: ﴿أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ﴾ (٢)، فدلّهم الله تعالى في هذِه الآية على أحسن القصص (٣).\nواختلف الحكماء فيها لِمَ سُميت أحسن القصص من بين الأقاصيص؟\nفقيل: سمّاها أحسن القصص؛ لأنه ليست فيها (٤) قصة في القرآن\n_________\n(١) الزمر: ٢٣.\n(٢) الحديد: ١٦.\n(٣) حديث حسن.\nأخرجه إسحاق بن راهويه في مسنده، كما في \"المطالب العالية\" ٨/ ٥٩٧، وابن حبَّان في \"صحيحه\" ١٤/ ١٩٢، وأبو يعلى في \"مسنده\" ٢/ ٨٧، والطبري في \"جامع البيان\" ١٥/ ٥٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٠٩٩، والحاكم في \"المستدرك\" ٢/ ٣٤٥، والواحدي في \"أسباب النزول\" (١٨٢).\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢١٩: فيه الحسين بن عمرو العنقزي، وثقه ابن حبَّان وضعفه غيره، وبقية رجاله رجال الصحيح.\nقلت: قد تابعه إسحاق بن راهويه وهو حافظ إمام. انظر: \"سير أعلام النبلاء\" للذهبي ١١/ ٣٥٨.\nوقد حسّن الحافظ ابن حجر هذا الحديث، انظر: \"المطالب العالية\" ٨/ ٥٩٧.\n(٤) من (ك).","vol":"14","page":483},{"text":"تتضمن من العِبَر والحِكَم والنُّكت ما تتضمن هذِه القصة (١).\nوقيل: سمّاها أحسن القصص (٢)؛ لامتداد الأوقات فيما بين مبتداها ومنتهاها (٣).\nقال ابن عباس: كان بين رؤيا يوسف -﵇- ومصير أبيه وإخوته إليه أربعون سنة (٤). وعليه أكثر المفسرين (٥).\nوقال الحسن البصري: كان بينهما ثمانون سنة (٦).\nوقيل: سماها أحسن القصص (٧)، لحسن محاورة يوسف إخوته، وصبره على أذاهم وإغضائه (٨) عند الالتقاء بهم عن ذكر ما تعاطوه،\n_________\n(١) ذكره ابن حبيب في \"تفسيره\" (١١٥ ب)، والمصنف في \"عرائس المجالس\" (١٠٧)، واستدل له بقوله تعالى: ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِلسَّائِلِينَ﴾، وقوله: ﴿لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ﴾.\n(٢) ساقطة من (ن).\n(٣) في (ن)، (ك): إلى منتهاها.\n(٤) في (ك): أربعين.\n(٥) انظر: \"معاني القرآن\" للنحاس ٣/ ٣٩٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦٤.\nوقاله أيضًا سلمان الفارسي وعبد الله بن شداد، أخرجه عنهما الطبري في \"جامع البيان\" ١٦/ ٢٧١ - ٢٧٣.\n(٦) أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٢٧٣.\nوقاله الفضيل بن عياض وجسر بن فرقد، أخرجه عنهما الطبري في \"جامع البيان\" ١٦/ ٢٧٤.\n(٧) ساقطة من (ن).\n(٨) في (ن): وإعفائه.","vol":"14","page":484},{"text":"وكرمه في العفو عنهم (١).\nوقيل: لأنه فيها ذكر الأنبياء والصالحين، والملائكة والشياطين، والإنس والجنّ، والأنعام والطير، وسير الملوك والمماليك، والتجار والعلماء والجهال، والرجال والنساء، ومكرهنّ وحيلهنّ، وفيها أيضًا ذكر التوحيد والعفة (٢) والستر، وتعبير الرؤيا والسياسة والمعاشرة وتدبير المعاش، فصارت أحسن القصص لما فيها من المعاني الجزيلة، والفوائد الجليلة، التي تصلح للدين والدنيا (٣).\nوقيل: لأنَّ فيها ذكر الحبيب والمحبوب <span data-type=\"title\" id=toc-1974>(٤)</span>.\nوقيل: أحسن ها هنا بمعنى أعجب.\n\n٤ - قوله تعالى ﴿إِذْ قَالَ يُوسُفُ﴾\nقراءة العامة ﴿يُوسُفُ﴾ (٥) بضم السين. وقرأ طلحة بن مصرف بكسر السين (٦).\n_________\n(١) ذكره ابن حبيب في \"تفسيره\" (١١٥ ب)، المصنف في \"عرائس المجالس\" (١٠٧)، واستدل له بقوله تعالى: ﴿لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ﴾.\n(٢) في (ن)، (ك): الفقه.\n(٣) انظر: \"عرائس المجالس\" للمصنف (١٠٨)، \"زاد المسير\" لابن الجوزي ٤/ ١٧٩.\n(٤) انظر: \"عرائس المجالس\" (١٠٨)، ونسبه لأهل الإشارة.\n(٥) ساقطة من (ن).\n(٦) انظر: \"إعراب القرآن\" للنحاس ٢/ ١٢٠، \"مشكل إعراب القرآن\" لمكي ١/ ٣٧٧، \"إعراب شواذ القرآن\" ١/ ٦٧٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٢٠.","vol":"14","page":485},{"text":"واختلفوا فيه فقال أكثر (١) المفسرين: هو اسم عبري، فلذلك لا يجرى (٢).\nوقال بعضهم: هو اسم عربي.\n[١٤٩٩] سمعت أبا القاسم الحبيبي (٣) يقول: سمعت أبي (٤) يقول: سمعت أبا الحسن (٥) الأقطع (٦) -وكان حكيمًا- وسئل عن يوسف، فقال: الأسف في اللغة: الحزن (٧)، والأسيف: العبد، واجتمعا في يوسف، ولذلك سُمِّي يوسف (٨).\n﴿لِأَبِيهِ﴾ يعني: يعقوب بن إسحاق بن إبراهيم ﵈.\n_________\n(١) في (ن): أكثرهم.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٢/ ١٢٠، \"مشكل إعراب القرآن\" لمكي ١/ ٣٧٧.\nوالاسم الجاري: هو الاسم الذي لم يمنع من الصرف فيقبل التنوين ويجر بالكسرة، وهو مصطلح كوفي، انظر: \"مصطلحات النحو الكوفي\" (٩٨).\n(٣) قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) في (ن)، (ك): الحسين.\n(٦) لم أجده.\n(٧) انظر: \"تهذيب اللغة\" للأزهري ١٣/ ٩٦ (أسف)، \"لسان العرب\" لابن منظور ٩/ ٥ (أسف)، \"القاموس المحيط\" للفيروزآبادي (١٠٢٣) (أسف).\n(٨) [١٤٩٩] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nانظر: \"تفسير ابن حبيب\" (١١٥ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢١٢.","vol":"14","page":486},{"text":"[١٥٠٠] أخبرنا أبو الحسن محمَّد بن القاسم بن أحمد المُرَتَّب (١) غُرة صفة سنة تسعين وثلاثمائةٍ، حدثنا (٢) أبو بكر محمَّد بن محمَّد بن داود السجزي (٣)، حدثنا محمَّد بن معاذ بن الفرج (٤)، حدثنا علي بن خشرم (٥)، قال حدثنا إسماعيل بن موسى الشيباني (٦)، عن محمَّد بن عمرو (٧)، عن أبي سلمة (٨)، عن أبي هريرة (٩) قال: قال رسول الله - ﷺ -: \"إنَّ الكريم بن الكريم بن الكريم ابن الكريم يوسف بن يعقوب بن إسحاق بن إبراهيم\" (١٠).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) في (ك): أخبرنا.\n(٣) محمَّد بن محمَّد بن داود بن سعيد، أبو بكر السجزي اليسابوري العلد، روى عن الحاكم، وقال: كان من خيار التجار الأمناء، ما رأينا منه إلا ما يليق بأهل الصدق. مات سنة (٣٦٢ هـ).\nانظر: \"تاريخ الإِسلام\" للذهبي ٢٦/ ٢٩٨ - ٢٩٩، \"تلخيص تاريخ نيسابور\" لأحمد الخليفة (ص ١٠٩).\n(٤) محمَّد بن معاذ الهروي، الماليني، لم يذكر بجرح أو تعديل.\n(٥) علي بن خشرم بن عبد الرحمن بن عطاء، ثقة.\n(٦) هكذا في النسخ! والأظهر أنَّه: الفضل بن موسى السيناني، أبو عبد الله المروزي، ثقة، ثبت ربما أغرب.\n(٧) محمَّد بن عمرو بن علقمة الليثي، أبو الحسن المدني، صدوق، له أوهام.\n(٨) هو أبو سلمة بن عبد الرحمن بن عوف الزهري، المدني، ثقة مكثر.\n(٩) صحابي، مشهور.\n(١٠) [١٥٠٠] الحكم على الإسناد:\nفيه شيخ المصنف، لم يذكر بجرح أو تعديل، وحديث صحيح.\nالتخريج: =","vol":"14","page":487},{"text":"﴿يَاأَبَتِ﴾ قرأ أبو جعفر وابن عامر بفتح التاء في جميع القرآن (١) على تقدير: يا أبتاه (٢).\nوقرأ الباقون بالكسر؛ لأنَّ أصله يأبه على هاء الوقف، والجزمُ\n_________\n= أخرجه الترمذي ٥/ ٢٩٣، في كتاب التفسير، باب من سورة يوسف، والنسائيُّ في \"السنن الكبرى\" ٦/ ٣٦٨ كلاهما من طريق الفضل بن موسى به.\nوقال الترمذي: حديث حسن. وأخرجه أحمد في \"المسند\" ٢/ ٤١٦، والبخاري في \"الأدب المفرد\" (٦٠٥)، وابن حبَّان في \"صحيحه\" ١٣/ ٩٢، والحاكم في \"المستدرك\" ٢/ ٣٤٦ كلهم من طرق عن محمَّد بن عمرو به.\nوأخرجه البخاري في الأنبياء، باب قوله تعالى: ﴿وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا﴾ (٣٣٥٣)، ومسلم في الفضائل، باب من فضل يوسف (٢٣٧٨).\nكلاهما من طريق أبي سعيد المقبري عن أبي هريرة بنحوه.\n(١) انظر: \"السبعة\" لابن مجاهد (٣٤٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٣، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٢).\n(٢) قاله الفراء -في أحد قولين- وهو قول قطرب وأبي عبيد وأبي حاتم.\nوحذف الألف والهاء لأنه من باب الندبة.\nورده الزجاج: بأن الندبة هنا لا معنى لها، واختار أن هذا من باب الإضافة إلى نفسه، وحذف الياء؛ لأنَّ الياء تحذف في النداء. واختار سيبويه والفراء -في قوله الآخر- أنهم شبهوا الهاء التي هي بدل الياء بالهاء التي هي علامة التأنيث. كما تقول يا طلحة.\nكما قال النابغة:\nكِلِيْنِي لِهَم يَا أُمَيْمَةَ نَاصِبِ ... وليلٍ أُقَاسِيْهِ بَطِيءِ الكَوَاكِبِ\nانظر: \"إعراب القرآن\" للنحاس ٢/ ١٢١، \"معاني القرآن\" للزجاج ٣/ ٩٠، \"مشكل إعراب القرآن\" لمكي ١/ ٣٧٨، \"التحرير والتنوير\" ٦/ ٢٠٦، \"الدر المصون\" للسمين الحلبي ٦/ ٤٣١.","vol":"14","page":488},{"text":"يحرك إلى الكسر (١).\n﴿إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا﴾ نصب الكوكب على التفسير (٢).\n﴿وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ﴾ ولم يقل رأيتها لي (٣) ساجدة، والهاء والميم، والياء والنون من كنايات من يعقل؛ لأنَّ السجود فعل من (٤) يعقل، فعبر عنها بكنايتها (٥) كقوله: ﴿يَاأَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ﴾ (٦) الآية.\nوروى السدي (٧) عن عبد الرحمن بن سابط (٨) عن جابر (٩) قال:\n_________\n(١) هذا مذهب سيبويه. انظر: \"إعراب القرآن\" للنحاس ١/ ١٢٠. وينظر \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٩٨، \"الحجة\" لابن زنجلة (٣٥٤)، \"إعراب القرآن\" لأبي القاسم الأصبهاني (١٦٨).\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٣٣، والتفسير: هو التمييز. انظر: \"معجم المصطلحات النحوية\" (٢١٥).\n(٣) لي: ساقطة من (ن).\n(٤) في الأصل ما والتصويب من (ن)، (ك).\n(٥) قاله الخليل وسيبويه والفراء والأخفش ومكي وغيرهم من أئمة اللغة.\nانظر: \"إعراب القرآن\" للنحاس ٢/ ١٢٣، \"معاني القرآن\" للفراء ٢/ ٣٥، \"معاني القرآن\" للأخفش ٢/ ٣٦١، \"معاني القرآن\" للزجاج ٣/ ٩١، \"مشكل إعراب القرآن\" لمكي ١/ ٣٧٨، \"إعراب القرآن\" لأبي القاسم الأصبهاني (١٦٨)، \"الدر المصون\" للسمين الحلبي ٦/ ٤٣٧.\n(٦) النمل: ١٨.\n(٧) إسماعيل بن عبد الرحمن بن أبي كريمة السدي، أبو محمَّد القرشي مولاهم، صدوق يهم، ورمي بالتشيع.\n(٨) عبد الرحمن بن عبد الله بن سابط بن أبي حميضة الجمحي، ثقة، كثير الإرسال.\n(٩) ابن عبد الله، صحابي، مشهور.","vol":"14","page":489},{"text":"أتى النبي - ﷺ - رجل من اليهود يقال له: بستان (١)، فقال: يا محمَّد أخبرني عن الكواكب التي رآها يوسف ساجدة له ما أسماؤها؟ فسكت رسول الله - ﷺ - ولم يجبه بشيء، فنزل جبريل -﵇-، وأخبره بأسمائها، فقال رسول الله - ﷺ -: \"هل أنت مؤمن إن أخبرتك بأسمائها؟ قال: نعم. فقال: جريان (٢)، والطارق، والدبال (٣) وذو الطبقات (٤) وقابس (٥)، ووثاب، وعمودان، والمصبح (٦)، والفيلق، والضروح (٧) والقريع (٨)، رآها يوسف -﵇- والشمس والقمر نزلت (٩) من السماء فسجدت (١٠) له\". فقال اليهودي: إيه والله إنها لأسماؤها (١١).\n_________\n(١) في (ك): سيبان.\n(٢) في (ن): جربان.\n(٣) في (ن)، (ك): الذيال.\n(٤) في (ن): ذو الكتف.\n(٥) في (ك): قابيس.\n(٦) في (ن): المضيح.\n(٧) في (ك): الضروج.\n(٨) في (ن)، (ك): الفرع.\n(٩) في (ك): نزلن.\n(١٠) في (ن): فسجدن.\n(١١) الحكم على الإسناد:\nحديث ضعيف جدًّا.\nالتخريج: أخرجه سعيد بن منصور في \"سننه\" ٥/ ٣٧٧ في \"تفسير سورة يوسف\"، =","vol":"14","page":490},{"text":"قال ابن عباس: الشمس والقمر أبواه، والكواكب إخوته الأحد عشر (١).\nوقال السدي: الشمس أبوه، والقمر خالته؛ وذلك لأنَّ أمه راحيل كانت قد ماتت (٢).\nوقال وهب بن منبه (٣): كان يوسف رأى وهو ابن سبع سنين أن إحدى عشرة عصًا طوالًا كانت مركوزة في الأرض كهيئة\n_________\n= وعبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٧، والطبري في \"جامع البيان\" ١٥/ ٥٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠١، والعقيلي في \"الضعفاء\" ١/ ٢٥٩، وابن حبَّان في \"المجروحين\" ١/ ٢٥٠، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ١/ ٩٠، والسهمي في \"تاريخ جرجان\" (٢٤٤)، والبيهقيُّ في \"دلائل النبوة\" ٦/ ٢٧٧، ابن الجوزي في \"الموضوعات\" ١/ ١٤٥. والحديث ضعفه البزار والعقيلي. بل قال ابن حبَّان: لا أصل له من حديث رسول الله. وقال أبو زرعة: هذا حديث منكر ليس بشيء. وقال ابن الجوزي: موضوع. قلت: وتفرد به الحكم بن ظُهير الفزاري الكوفي، وهو ضعيف باتفاق، وتركه البخاري وجماعة، واتهمه بعضهم، توفي سنة (١٨٠ هـ). انظر: \"تهذيب الكمال\" للمزي ٢/ ٤٢٧، \"تقريب التهذيب\" لابن حجر (١٤٥٤).\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٥٦، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٤٩٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٠١، وانظر: \"تفسير ابن حبيب\" (١١٦ أ)، \"البسيط\" للواحدي ٩٩ أ، \"معالم التنزيل\" للبغوي ٤/ ٢١٣، \"زاد المسير\" لابن الجوزي ٤/ ١٨٠.\n(٣) انظر: \"تفسير ابن حبيب\" (١١٥ ب)، \"البسيط\" للواحدي (٩٩ أ)، ونسبه للمفسرين، \"زاد المسير\" لابن الجوزي ٤/ ١٨٠.","vol":"14","page":491},{"text":"الدَّارَة (١) (٢)، وإذا عصا صغيرة تثنت (٣) عليها، حتى اقتلعتها وغلبتها، فوصف ذلك لأبيه، فقال له: إياك أن (٤) تذكر هذا لإخوتك. هذا رأي وهو ابن اثنتي <span data-type=\"title\" id=toc-1975>(٥) </span>عشرة سنة، أن أحد عشر كوكبًا والشمس والقمر يسجدون (٦) له، فقصها على أبيه.\n\n٥ - فقال: ﴿يَابُنَيَّ﴾\n(قرأ حفص (٧) بفتح الياء هنا، وفي الصافات) (٨) ﴿لَا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا﴾ فيبغوا لك (٩) الغوائل ويحتالوا في هلاكك؛ لأنهم يعلمون تأويلها فيحسدونك (١٠) ﴿إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ﴾.\n_________\n(١) في (ن)، (ك): الدائرة.\n(٢) الدَّارَة: هي الدائرة حول القمر وهي الهالة.\nانظر: \"مختار الصحاح\" للرازي (٩٠).\n(٣) في (ن): تبث.\n(٤) ساقطة من (ن).\n(٥) في (ن): اثنتان، وفي (ك): اثني.\n(٦) في (ن): سجدن.\n(٧) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٤)، \"التيسير\" للداني (١٢٧).\n(٨) ساقطة من (ن).\n(٩) في (ن): فيبغوك.\n(١٠) انظر: \"جامع البيان\" للطبري ١٥/ ٥٥٨، \"معاني القرآن\" للنحاس ٣/ ٣٩٨، \"مشكل إعراب القرآن\" لمكي (٢٠٢)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٢٢.","vol":"14","page":492},{"text":"واختلف النحاة في وجه دخول اللام في قوله: ﴿لَكَ﴾.\nفقال بعضهم (١): معناه فيكيدوك، واللام صلة (٢)، كقوله: ﴿لِرَبِّهِمْ يَرْهَبُونَ﴾ (٣).\nوقال آخرون: هو مثل قولهم: نَصَحْتُكَ وَنَصَحْتُ لَكَ، وحَمِدْتُكَ وحَمِدْتُ لَكَ، وقَصَدْتُكَ بِسُوءٍ وقَصَدْتُ لَكَ (٤).\n\n<span data-type=\"title\" id=toc-1976>٦ </span>- قوله تعالى ﴿وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ﴾\nيقوله يعقوب ليوسف ﴿وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ﴾ تعبير (٥) الرؤيا (٦)، وسُمي تأويلًا لأنه يؤول أمره إلى ما رأى في منامه (٧).\n_________\n(١) ذكره الأخفش في \"معاني القرآن\" ٢/ ٣٦٤، والطبري في \"جامع البيان\" ١٥/ ٥٥٨، والسمين الحلبي في \"الدر المصون\" للسمين الحلبي ٦/ ٤٣٩.\n(٢) الصلة: مصطلح كوفي يطلق على أمور منها: الحرف الذي بواسطته يصير الفعل متعديًا. انظر: \"المعجم المفصل في النحو\" لعزيزة فوال ١/ ٥٧٩.\n(٣) الأعراف: ١٥٤.\n(٤) انظر: \"جامع البيان\" للطبري ١٥/ ٥٥٩، \"البحر المحيط\" لأبي حيان ٥/ ٢٨١، \"الدر المصون\" للسمين الحلبي ٦/ ٤٣٩، وقال: فيه نظر؛ لأنَّ ذاك باب لا ينقاس، إنما يقتصر فيه على ما ذكره النحاة ولم يذكروا منه كاد.\n(٥) في (ن): يعني: تعبيره.\n(٦) قال مجاهد وقتادة، أخرجه عنهما الطبري في \"جامع البيان\" ١٥/ ٥٦٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٣.\nوقاله ابن عباس حكاه عنه ابن حبيب (١١٦ ب)، وابن الجوزي في \"زاد المسير\" ٤/ ١٨١.\n(٧) انظر: \"معاني القرآن\" للزجاج ٣/ ٩٢، \"البسيط\" للواحدي (١٠٠ ب).","vol":"14","page":493},{"text":"﴿وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ﴾ بالخلة وإنجائه من النار، (وإسحق) قال عكرمة بأن نجاه (١) من الذبح، وفداه بذبح عظيم (٢).\nوقال الباقون: بإخراج يعقوب والأسباط من صلبه (٣). ﴿إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ﴾\nولهذا قيل: العرق نزاع، والأصل لا يخطئ (٤).\n_________\n(١) في (ن)، (ك): بانجائه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٦١، وحكاه في \"زاد المسير\" لابن الجوزي ٤/ ١٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٢٩.\nوهو قول مقاتل: انظر: \"تفسيره\" (١٥٠ ب).\nواختاره الطبري في \"جامع البيان\" ١٥/ ٥٦٠، وابن عطية في \"المحرر الوجيز\" لابن عطية ٧/ ٤٣٩.\nوالصواب أن الذبيح ليس هو إسحاق لقوله تعالى: ﴿فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ﴾. فأثبت أنَّه سيعقب.\nينظر \"زاد المعاد\" لابن القيم ١/ ٧١ فقد ذكر عشرين وجهًا تدل على هذا.\nوانظر: أيضًا: \"الإسرائيليات والموضوعات\" لأبي شهبة (٣٥٣).\n(٣) انظر: \"تفسير ابن حبيب\" (١١٦ أ)، \"معالم التنزيل\" للبغوي ٤/ ٢١٦.\nقال ابن عباس: يتم النعم بالنبوة. انظر: \"البسيط\" للواحدي (١٠١ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٨١، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٢٩.\nوقال سعيد ابن جبير: من تمام النعمة دخول الجنة. أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" (٧/ ٢١٠٤).\n(٤) انظر: \"الأمثال\" للميداني ٢/ ٥٥، \"خزانة الأدب\" لعبد القادر البغدادي ٤/ ١٤٧، \"موسوعة أمثال العرب\" ٤/ ٣٦١. ويضرب في ميل الإنسان إلى أصله.","vol":"14","page":494},{"text":"فلما بلغ هذِه الرؤيا إخوة يوسف حسدوه.\nوقال ابن زيد (١): كانوا أنبياء، وقالوا: ما رضي أن يسجد له إخوته حتى سجد (٢) له أبواه؛ فبغوا (٣).\n\n<span data-type=\"title\" id=toc-1977>٧ </span>- يقول الله تعالى: ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ﴾\nأي: في خبر يوسف وخبر إخوته (٤)، وأسماؤهم روبيل وهو أكبرهم، وشمعون، ولاوى، ويهوذا، وزبالون (٥)، ويشجر، وأمهم ليَّا بنت ليَّان، وهي ابنة خال يعقوب، وولد له من سريتين له -اسم إحداهما زلفة، والأخرى فجهله (٦) - أربعة نفر، دان، وتقتالي (٧)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٥٧، وحكاه عنه القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٣٠.\nورده ابن عطية: بالقطع بعصمة الأنبياء عن الحسد الدنيوي، وعن عقوق الآباء، وعن تعريض مؤمن للهلاك والتوافر في قتله. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٣٧.\n(٢) في (ك): يسجد.\n(٣) في (ن)، (ك): فبغوه.\n(٤) انظر: \"البسيط\" للواحدي (١٠١ أ)، وقد نسبه للمفسرين، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢١٦، \"زاد المسير\" لابن الجوزي ٤/ ١٨٢.\n(٥) في (ن): رئيالون، وفي (ك): رابالون، وفي \"معالم التنزيل\" للبغوي ٤/ ٢١٦ زبالون وقيل: زبلون.\n(٦) في (ن): بلهه.\n(٧) في (ن): بقيالي، وفي (ك): نقتالي.","vol":"14","page":495},{"text":"وخاد (١)، وأشريم (٢)، فتوفيت ليَّا؛ فتزوج يعقوب أختها راحيل فولدت له يوسف وبنيامين، فكان (٣) بنو يعقوب اثني عشر رجلًا.\n﴿آيَاتٌ﴾ قرأ أهل مكة (آية) على الواحد (٤)، أي: عظة وعبرة (٥) (٦). وقيل: عجب (٧). يقال: فُلانٌ آيةٌ في الحُسْنِ والعِلْم. أي: عجب.\nوقرأ الباقون: ﴿آيَاتٌ﴾ (على الجمع) (٨).\n﴿لِلسَّائِلِينَ﴾ وذلك أن اليهود سألت النبي - ﷺ- عن قصة يوسف، فأخبرهم بها كما في التوراة، فعجبوا منه، وقالوا: من أين لك هذا يا محمَّد؟ فقال: \"علمنيه ربي\" (٩).\n_________\n(١) في (ن)، (ك): جاد.\n(٢) في (ن): أشتر.\n(٣) في (ن): فكانوا.\n(٤) انظر: \"السبعة\" لابن مجاهد (٣٤٤)، \"التبصرة\" (٥٤٥)، \"التيسير\" للداني (١٢٧)، \"الغاية في القراء العشر\" لابن مهران (٢٨٥).\n(٥) ساقطة من (ن).\n(٦) انظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٢٩٩، \"معاني القرآن\" للنحاس ٣/ ٣٩٩، \"الحجة\" لابن زنجلة (٣٥٥).\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٣٠، \"البحر المحيط\" لأبي حيان ٥/ ٢٨٢.\n(٨) في (ن): بالجمع.\n(٩) حديث ضعيف جدًّا. أخرجه البيهقي في \"دلائل النبوة\" ٦/ ٢٧٦ من طريق الكلبي عن أبي صالح عن ابن عباس، والكلبي متروك، وأبو صالح. ضعيف. ونسبه ابن الجوزي في \"زاد المسير\" ٤/ ١٨٢ إلى المفسرين.","vol":"14","page":496},{"text":"وقيل معناه (١): للسائلين ولمن لم يسأل، كقوله: ﴿سَوَاءً لِلسَّائِلِينَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-1978>٨ </span>- قوله تعالى ﴿إِذْ قَالُوا لَيُوسُفُ﴾\nاللام فيه جواب القسم، تقديره: والله ليوسف ﴿وَأَخُوهُ﴾ بنيامين ﴿أَحَبُّ إِلَى أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ﴾ جماعة (٣) وكانوا عشرة (٤). والعصبة: ما بين الواحد إلى العشرة.\nوقيل: إلى الخمسة عشر (٥).\nوقيل: ما بين العشرة إلى الأربعين (٦).\n_________\n(١) انظر: \"البسيط\" للواحدي (١٠١ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١٨٢.\n(٢) فصلت: ١٠.\nوكقوله تعالى: ﴿تَقِيكُمُ الْحَرَّ﴾ [النحل: ٨١] أي: والبرد.\n(٣) قال ابن زيد، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٥٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٥.\nوقاله الطبري والنحاس والمبرد. انظر: \"جامع البيان\" ١٥/ ٥٦٢، \"معاني القرآن\" ٣/ ٣٩٩.\n(٤) قال السدي أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٥. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٣٠.\n(٥) قاله مجاهد كما في \"زاد المسير\" لابن الجوزي ٤/ ١٨٣، \"النكت والعيون\" للماوردي ٣/ ١٠.\n(٦) قاله ابن عباس كما في \"زاد المسير\" لابن الجوزي ٤/ ١٨٣.\nوقاله قتادة، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٥، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٢. =","vol":"14","page":497},{"text":"ولا واحد لها من لفظها كالنفر والرهط (١). ﴿إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ﴾ خطأ بين (٢) من إيثاره يوسف وأخاه علينا (٣).\n\n<span data-type=\"title\" id=toc-1979>٩ </span>- ﴿اقْتُلُوا يُوسُفَ﴾\nاختلفوا في قائل (٤) هذا القول.\nفقال وهب: قاله شمعون. وقال كعب: دان. وقال مقاتل:\n_________\n= وقاله جماعة من أهل اللغة منهم أبو عبيد وابن قتيبة.\nانظر: \"تهذيب اللغة\" للأزهري ٢/ ٤٥ (عصب)، \"معاني القرآن\" للنحاس ٣/ ٣٩٩، \"الصحاح\" للجوهري ١/ ١٨٢ (عصب).\n(١) انظر: \"معاني القرآن\" للأخفش ٢/ ٣٦٤، والطبري في \"جامع البيان\" ١٥/ ٥٦٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٣٠.\n(٢) في (ن): مبين.\n(٣) قاله ابن زيد كما في \"زاد المسير\" لابن الجوزي ٤/ ١٨٣، والكلبي كما في \"البسيط\" للواحدي (١٠١ ب)، ونحوه عن السدي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٥.\nواختاره الطبري في \"جامع البيان\" ١٥/ ٥٦٣.\nوقال مقاتل: الضلال هنا بمعنى الشقاء -يعني: شقاء الدنيا- واحتج بقوله: ﴿إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ﴾ [القمر: ٤٧].\nقلت: واتفق أهل التفسير أنهم لم يريدوا ضلال دينه، إذ لو أرادوه لكانوا كفارًا. انظر: \"معاني القرآن\" للزجاج ٣/ ٩٣، \"معاني القرآن\" للنحاس ٣/ ٣٩٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٣١.\nقال ابن عطية: وكان حب يعقوب ليوسف -﵇- وبنيامين لصغرهما وموت أمهما، وهذا من \"حب الصغير من فطرة البشر\". انظر: \"المحرر الوجيز\" ٧/ ٤٤٠.\n(٤) في (ن): تأويل.","vol":"14","page":498},{"text":"روبيل (١).\n﴿أَوِ اطْرَحُوهُ أَرْضًا﴾ في أرض ﴿يَخْلُ لَكُمْ﴾ يخلص ويصف لكم. ﴿وَجْهُ أَبِيكُمْ﴾ عن شغله بيوسف فإنه قد شغله عنا، وصرف وجهه إليه عنا (٢). ﴿وَتَكُونُوا مِنْ بَعْدِهِ﴾ من بعد قتل يوسف ﴿قَوْمًا صَالِحِينَ﴾ تائبين (٣).\nوقال مقاتل: يصلح أمركم فيما بينكم وبين أبيكم (٤).\n_________\n(١) انظر: هذِه الأقوال في \"تفسير ابن حبيب\" (١١٦ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٣١.\n(٢) انظر: \"جامع البيان\" للطبري ١٥/ ٥٦٤، \"المحرر الوجيز\" لابن عطية ٧/ ٤٤٢.\n(٣) قاله ابن عباس كما في \"تفسير ابن حبيب\" (١١٦ ب)، \"البسيط\" للواحدي (١٠٢ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٨٤.\nوقاله السدي، أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٥.\nوهو قول عامة أهل التفسير، واختاره الطبري، والنحاس وابن عطية وغيرهم. انظر: \"جامع البيان\" للطبري ١٥/ ٥٦٤، \"معاني القرآن\" للنحاس ٣/ ٤٠٠، \"البسيط\" للواحدي (١٠٢ أ)، \"المحرر الوجيز\" لابن عطية ٧/ ٤٤٣.\n(٤) انظر: \"تفسيره\" (١٥١ أ)، وحكاه عنه في \"البسيط\" للواحدي (١٠٢ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٨٤، \"المحرر الوجيز\" لابن عطية ٧/ ٤٤٣.","vol":"14","page":499},{"text":"<span data-type=\"title\" id=toc-1980>١٠ </span>- ﴿قَالَ قَائِلٌ مِنْهُمْ﴾\nوهو روبيل وهو ابن خالة يوسف، وكان أحسنهم فيه رأيا، نهاهم عن قتله (١).\nوقال لهم: ﴿لَا تَقْتُلُوا يُوسُفَ﴾ فإن قتله عظيم ﴿وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ﴾، أي: في (٢) قعر الجب وظلمته؛ حتَّى يغيب خبره.\nوقال قتادة: في أسفله (٣).\nوالغيابة: كل شيء غيَّب شيئًا، وأصلها: من الغيبوبة (٤).\n_________\n(١) قاله قتادة، أخرجه عنه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٧، والطبري في \"جامع البيان\" ١٥/ ٥٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٦.\nوقاله أيضًا ابن إسحاق، أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٥٦٥، وحكاه عنه ابن عطية في \"المحرر الوجيز\" ٧/ ٤٤٣.\nوقيل: شمعون. قاله مجاهد، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٦. وانظر: \"النكت والعيون\" للماوردي ٣/ ١١.\nوقيل: يهود. قاله ابن عباس، أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٦٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٦.\nوقاله أيضًا السدي، انظر: \"النكت والعيون\" للماوردي ٣/ ١١.\nواختاره الألوسي انظر: \"روح المعاني\" ١٢/ ١٩٢. وقال ابن حبيب في \"تفسيره\" (١١٦ ب): بلا خلاف. وفيه ما فيه كما رأيت.\n(٢) من (ن)، (ك).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٦٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٧.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٢، \"معاني القرآن\" للزجاج ٣/ ٩٣، \"لسان العرب\" لابن منظور ١/ ٦٥٥ (غيب).","vol":"14","page":500},{"text":"وقرأ أهل المدينة (غَيَابَاتِ) على الجمع، والباقون ﴿غَيَابَتِ﴾ على الواحد (١).\nوالجبّ: البئر غير المطوية (٢).\nوقال قتادة: هو بئر (٣) بيت المقدس (٤). قال وهبٍ: بأرض الأردن (٥).\nقال كعب: هو (٦) بين مدين وبين (٧) مصر (٨).\nقال مقاتل: على ثلاث فراسخ من منزل يعقوب (٩).\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (٣٤٥)، \"التيسير\" للداني (١٢٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٣.\n(٢) انظر: \"تهذيب اللغة\" للأزهري ١٠/ ٥١١ (جبب)، \"معاني القرآن\" للزجاج\n٣/ ٩٤، \"النكت والعيون\" للماوردي ٣/ ١٢.\n(٣) في (ك): بين.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٨، والطبري في \"جامع البيان\" ١٥/ ٥٦٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٧.\n(٥) انظر: \"البسيط\" للواحدي (١٠٢ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١٨٥.\n(٦) ساقطة من (ن).\n(٧) ساقطة من (ن).\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٣٣.\n(٩) انظر: \"تفسيره\" (١٥١ أ)، \"البسيط\" للواحدي (١٠٢ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١٨٥.\nوقال ابن عباس: إنها بئر بالشام، أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٦٦.\nوقال مجاهد: إنها بئر ببيت المقدس، وأخرجه عبد الرزاق في \"تفسير القرآن =","vol":"14","page":501},{"text":"﴿يَلْتَقِطْهُ﴾ يأخذه. قراءة العامة بالياء لأجل البعض.\nوقرأ الحسن. (تلتقطه) بالتاء لأجل السيارة (١). والعرب تفعل ذلك في كل خبر كان غير (٢) مضاف إلى مؤنث (يكون الخبر) (٣) عن بعضه خبرًا عن جميعه (٤)، كقول الشاعر (٥):\nأَرى مَرَّ السنَين أَخَذْنَ مِنِّي ... كمَا أَخَذَ السِّرَارُ من الهلالِ\nولم يقل: أخذت.\n_________\n= العظيم\" ٢/ ٣١٨، والطبري في \"جامع البيان\" ١٥/ ٥٦٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٥٧.\nوقال ابن زيد: إنها بحذاء طبرية، بينها وبينه أميال. أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٧. والله أعلم بمكانه.\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٣٦، \"السبعة\" لابن خالويه ١/ ٣٠١، والطبري في \"جامع البيان\" ١٥/ ٥٦٧، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٣).\nوهي قراءة قتادة وابن أبي عبلة ومجاهد وأبي الرجاء. انظر: \"زاد المسير\" لابن\nالجوزي ٤/ ١٨٥، \"المحرر الوجيز\" لابن عطية ٧/ ٤٤٤.\n(٢) في (ن): عن.\n(٣) ساقطة من (ن).\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٣٦.\n(٥) البيت لجرير، وهو في \"ديوانه\" (٣٤١)، \"مجاز القرآن\" لأبي عبيدة ١/ ٦٨، \"معاني القرآن\" للفراء ٢/ ٣٧، \"المقتضب\" للمبرد ٤/ ٢٠٠. والسرار: آخر ليلة من الشهر يستتر فيها الهلال، أي: يختفي. انظر: \"إعراب ثلائين سورة من القرآن\" لابن خالويه (٢١٠). والبيت في الديوان: رأت.","vol":"14","page":502},{"text":"وقال الآخر (١):\nإِذا مَاتَ مِنْهُم سَيدٌ قَامَ سَيدٌ ... فَدَانَتْ لَهُ أَهلُ القُرى والكَنَائِس\n﴿بَعْضُ السَّيَّارَةِ﴾ بعض ماري الطريق (٢) من المسافرين، يذهب به إلى ناحية أخرى، فتستريحون (٣) منه ﴿إِنْ كُنْتُمْ فَاعِلِينَ﴾ ما أقول لكم.\nقيل للحسن: أيحسد المؤمن؟ فقال: ما أَنْسَاكَ بني (٤) يعقوب (٥)! .\nولهذا قيل: الأب جَلَّاب، والأخ سَلَّاب (٦).\n\n<span data-type=\"title\" id=toc-1981>١١ </span>- ﴿قَالُوا﴾\nفعند ذلك أجمعوا على التفريق (٧) بينه وبين والده (٨) بضرب من الاحتيال.\n_________\n(١) البيت في \"معاني القرآن\" للفراء ٢/ ٣٧، والطبري في \"جامع البيان\" ١٥/ ٥٦٨، \"المحرر الوجيز\" لابن عطية ٧/ ٤٤٤.\nولم أهتدِ لقائله، ولكن قال الفراء: وأنشد الكسائي. ثم ذكره.\n(٢) قاله ابن عباس، كما في \"البسيط\" للواحدي (١٠٢ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١٨٣.\nوقاله الضحاك، كما في \"النكت والعيون\" للماوردي ٣/ ١٢.\nوقاله الطبري في \"جامع البيان\" ١٥/ ٥٦٧.\n(٣) في (ن): فتستريحوا.\n(٤) في (ك): ببني.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٣٨.\n(٦) انظر: \"تفسير ابن حبيب\" (١١٦ ب).\n(٧) ساقطة من (ك).\n(٨) في (ن): واحدة.","vol":"14","page":503},{"text":"فقالوا ليعقوب: ﴿يَاأَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَى يُوسُفَ﴾ قرأ أبو جعفر بجزم النون (١).\nوقرأ الباقون باشمام النون الضمة (٢)، واختاره أبو عبيد وأبو حاتم (٣)، لأن أصله تَأْمَنُنَا بنونين، فأدغمت إحداهما في الأخرى.\n﴿وَإِنَّا لَهُ لَنَاصِحُونَ﴾ نحوطه (٤) ونحفظه حتَّى نرده إليك.\nقال مقاتل (٥): في الكلام تقديم وتأخير؛ وذلك أن إخوة يوسف قالوا لأبيهم:\n\n<span data-type=\"title\" id=toc-1982>١٢ </span>- ﴿أَرْسِلْهُ مَعَنَا غَدًا﴾ الآية.\nفقال أبوهم: ﴿إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ﴾ الآية. فحينئذ قالوا: ﴿مَا لَكَ لَا تَأْمَنَّا عَلَى يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ﴾.\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهانى (٢٤٤)، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٣).\n(٢) انظر: \"التبصرة\" (٥٤٥)، \"التيسير\" للداني (١٢٧)، \"الغاية في القراء العشر\" لابن مهران (٢٨٥).\nوالإشمام: ضم الشفتين كمن يريد النطق بضمة، إشارة إلى أن الحركة المحذوفة\nضمة، من غير أن يظهر لذلك أثر في النطق. انظر: \"التيسير\" للداني (١٢٧)،\n\"إتحاف فضلاء البشر\" للدمياطي (٢٦٢)، \"زاد المسير\" لابن الجوزي ٤/ ١٨٦.\n(٣) انظر: \"تفسير ابن حبيب\" (١١٦ ب).\n(٤) انظر: \"جامع البيان\" للطبري ١٥/ ٥٦٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٣٨.\n(٥) انظر: \"تفسيره\" (١٥١ أ)، \"تفسير ابن حبيب\" (١١٦ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٣٨.","vol":"14","page":504},{"text":"﴿أَرْسِلْهُ مَعَنَا غَدًا﴾ إلى الصحراء ﴿يَرْتَعْ وَيَلْعَبْ﴾ قرأ أبو عمرو وابن عامر (١) بالنون فيهما (٢).\nقال هارون (٣)، فقلت لأبي عمرو: كيف تقرأ نَلْعَبْ وهم أنبياء فقال: لم يكونوا يومئذ أنبياء (٤).\nوقرأ أهل الكوفة كلاهما بالياء (٥). أي: ينعم ويأكل، ويلهو وينشط (٦).\n_________\n(١) ساقطة من (ن).\n(٢) انظر: \"السبعة\" لابن مجاهد (٣٤٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٣، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٢).\n(٣) في (ن): إبراهيم. ولم أعرفه.\n(٤) انظر: \"معاني القرآن\" للنحاس ٣/ ٤٠١، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣٠٣، \"الحجة\" لابن زنجلة (١٥٥)، \"الموضح\" لابن أبي مريم ٢/ ٦٧٢.\nقلت: لم يقم دليل على أنهم أنبياء، بل إن أفعالهم مع يوسف ﵇ تدل على عدم نبوتهم، وأما لعبهم فإنه ليس من اللعب الصاد عن ذكر الله، بل هو من مكارم الأخلاق، فهو استباق وانتضال بدليل قوله تعالى: ﴿إِنَّا ذَهَبْنَا نَسْتَبِقُ﴾.\nانظر: \"معاني القرآن\" للنحاس ٣/ ٤٠٢، \"البحر المحيط\" لأبي حيان ٥/ ٢٨٥، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٧٠، \"المحرر الوجيز\" لابن عطية ٧/ ٤٤٨.\n(٥) انظر: \"السبعة\" لابن مجاهد (٣٤٦)، \"التبصرة\" (٥٤٥)، \"التيسير\" للداني (١٢٨).\n(٦) قاله ابن عباس وقتادة والضحاك والسدي، أخرجه عنهم الطبري في \"جامع البيان\" ١٥/ ٥٧٠ - ٥٧١) في عبارات متقاربة. وينظر \"الحجة\" لابن زنجلة (٣٥٦).","vol":"14","page":505},{"text":"يقال: رَتَعَ فُلانٌ في مَالِهِ إذا نعم (١) وأنفقه في شهواته (٢).\nقال القَطَامي (٣):\nأَكُفْرًا بعدَ رَدِ المَوْتِ عَنّي ... بَعْدَ عَطَائك المِائةَ الرِّتَاعَا\nوقال ابن زيد: معناه يرعى غنمه وينظر ويعقل (٤)، فيعرف ما يعرف الرجل (٥).\nوقرأ يعقوب (نَرْتَعْ) بالنون، [ويَلْعَبْ] بالياء (٦)، فردَ اللعب إلى يوسف، والرتوع إلى إخوته.\nوقرأ أهل الحجاز (نَرْتَعِ) بكسر العين (٧) من الارتعاء، أي:\n_________\n(١) في (ك): أنعم.\n(٢) انظر: \"تهذيب اللغة\" للأزهري ٢/ ٢٦٨ (رتع)، \"الصحاح\" للجوهري ٣/ ١٢١٦ (رتع).\n(٣) البيت في \"ديوانه\" (٤١) \"والشعر والشعراء\" لابن قتيبهَ ٢/ ٢٣، \"الخزانة\" للبغدادي ١/ ٣٩١، \"المحرر الوجيز\" لابن عطية ٧/ ٤٤٧.\n(٤) في (ن): يفعل.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٨.\n(٦) هذِه رواية روح عن يعقوب، ورواية رويس عنه يرتع بالياء كقراءة عاصم وحمزة: انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٣.\n(٧) انظر: \"السبعة\" لابن مجاهد (٣٤٥)، \"التيسير\" للداني (١٢٨).","vol":"14","page":506},{"text":"نتحارس (١)، ويحفظ (٢) بعضنا بعضًا ﴿وَإِنَّا لَهُ لَحَافِظُونَ﴾.\nقال لهم يعقوب:\n\n<span data-type=\"title\" id=toc-1983>١٣ </span>- ﴿إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ﴾\nأي: ذهابكم به (٣) ﴿وَأَخَافُ أَنْ يَأْكُلَهُ الذِّئْبُ وَأَنْتُمْ عَنْهُ غَافِلُونَ﴾ لا تشعرون.\nوذلك أنّ يعقوب رأى في منامه، كأن الذئب قد شدَّ على يوسف فكان يَحْذَرُهُ (٤)، فمن ثَمَّ قال هذا، فلقنهم العلّة، وكانوا لا يدرون (٥).\n_________\n(١) قاله مجاهد، أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٧. وانظر: \"النكت والعيون\" للماوردي ٣/ ١١.\n(٢) ساقطة من (ن).\n(٣) من (ك)، (ن).\n(٤) قاله ابن عباس كما في \"زاد المسير\" لابن الجوزي ٤/ ١٨٨.\nوقاله أيضًا الكلبي كما في \"البسيط\" للواحدي (١٠٤ أ)، \"النكت والعيون\" للماوردي ٣/ ١٣.\nوالقول الثاني: أن أرضهم كانت كثيرة الذئاب قاله مقاتل. انظر: \"تفسيره\" (١٥١ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٨٨.\nوالقول الأول ضعيف؛ لأَن يعقوب لو رأى ذلك لكان وحيًا، ورؤيا الأنبياء حق، ويوسف لم يصبه الذئب. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٥٠، \"روح المعاني \"الألوسي ١٢/ ١٩٥.\n(٥) قاله أبو مجلز، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٨.\nونسبه ابن حبيب إلى أهل الإشارة. انظر: \"تفسيره\" (١١٦ ب).","vol":"14","page":507},{"text":"<span data-type=\"title\" id=toc-1984>١٤ </span>- فـ ﴿قَالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ﴾\nعشرة رجال ﴿إِنَّا إِذًا لَخَاسِرُونَ﴾ ضعفة عجزة مغبونون (١).\n\n<span data-type=\"title\" id=toc-1985>١٥ </span>- قوله ﷿ ﴿فَلَمَّا ذَهَبُوا بِهِ﴾\nفي الكلام إضمار واختصار، تقديره: فأَرْسَلَهُ معهم ﴿فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا﴾ عزموا على ﴿أَنْ يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ وَأَوْحَيْنَا إِلَيْهِ﴾ هذه الواو مقحمه (٢) زائدة، تقديره: أوحينا (٣)، كقوله: ﴿فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (١٠٣) وَنَادَيْنَاهُ﴾ (٤) يعني: ناديناه.\n_________\n(١) قاله مقاتل: انظر: \"تفسيره\" (١٥١ أ)، ونقله في \"البسيط\" للواحدي عن مقاتل وجعله نظير قوله تعالى: ﴿وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَخَاسِرُونَ (٣٤)﴾ [المؤمنون: ٣٤].\nوالقول الثاني: الخاسرون: الجاهلون بما يعرف فضله من البر والصلة، قاله الكلبى انظر: \"البسيط\" للواحدي (١٠٤ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٤١.\nقلت: والأول أظهر لمناسبة السياق.\n(٢) هذا على مذهب الكوفيين، وأن جواب (لما) لا يقتضي واوًا.\nانظر: \"جامع البيان\" للطبري ١٥/ ٥٧٥، \"تفسير ابن حبيب\" (١١٦ ب).\nوذهب أهل البصرة: إلى أن جواب (لما) محذوف، والتقدير: فلما ذهبوا به وأجمعوا عظمت فتنتهم، أو أن التقدير: جعلوه فيها. بدليل قوله: ﴿أَنْ يَجْعَلُوهُ﴾ وهذا القول نصره ابن عطية فقال: ليس في القرآن شيء لغير معنى.\nانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٥٢، \"البحر المحيط\" لأبي حيان ٥/ ٢٨٧، \"الدر المصون\" للسمين الحلبي ٦/ ٤٥٣.\n(٣) في (ن): وأوصينا.\n(٤) الصافات: ١٠٣، ١٠٤.","vol":"14","page":508},{"text":"قال امرؤ القيس (١):\nفَلَمَّا أَجَزْنَا سَاحَةَ الحيِّ وانْتَحى ... بنا بَطْنُ خَبْت ذِي قِفَافٍ عَقَنْقَلِ\nأراد: انتحى بنا (٢).\n﴿لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَذَا وَهُمْ لَا يَشْعُرُونَ﴾ يعني: أوحينا إلى يوسف (٣) لتصدقنَّ رؤياك، ولتخبرنّ إخوتك بصنيعهم (٤) هذا، وما فعلوه بك، وهم لا يشعرون بوحي الله إليه، وإعلامه إياه ذلك، وهذا معنى قول مجاهد (٥).\n_________\n(١) البيت في \"ديوانه\" (٢٤١)، \"القصائد العشر\" (٨٦)، والطبري في \"جامع البيان\" ١٥/ ٥٧٥، \"البحر المحيط\" لأبي حيان ٥/ ٢٨٨، \"الدر المصون\" للسمين الحلبي ٦/ ٤٥٣.\n(٢) زيادة من (ن)، (ك).\n(٣) كون الموحى إليه يوسف هو الَّذي عليه الأكثر من المفسرين، وهو اختيار الطبري وابن عطية. انظر: \"جامع البيان\" للطبري ١٥/ ٥٧٥، \"المحرر الوجيز\" لابن عطية ٧/ ٤٥٣، \"معالم التنزيل\" للبغوي ٢/ ٤١٣، \"زاد المسير\" لابن الجوزي ٤/ ١٩١.\nوالقول الثاني: أن الضمير عائد إلى يعقوب. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٥٣.\nوالأول أظهر لتأييد السياق له. ويدل عليه قوله في آخر السورة: ﴿قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ﴾ آية ٨٩.\n(٤) في (ن): بصنعهم.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٩، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ١٤. =","vol":"14","page":509},{"text":"وقيل معناه: وهم لا يشعرون أنك يوسف (١).\nقال ابن عباس: لما دخل الإخوة على يوسف فعرفهم وهم له منكرون، دعا بالصواع فوُضِع على يده، ثم نَقَرَهُ فَطَنَّ، فقال: إنه ليخبرني هذا الجام (٢) أنَّه كان لكم أخ من أبيكم، يقال له يوسف يدنيه دونكم، وإنكم انطلقتم به فألقيتموه في غيابة الجب، ثم أتيتم أباكم، فقلتم: إن الذئب أكله، وبِعْتُموه بثمن بخس، فذلك قوله: ﴿لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَذَا وَهُمْ لَا يَشْعُرُونَ﴾ (٣).\nقال السدي: أرسل يعقوب يوسف ﵉ معهم، فأخرجوه وبه عليهم كرامة، فلما برزوا إلى البرية أظهروا له العداوة، وجعل أخوه يضربه، فيستغيث بالآخر فيضربه، فجعل لا يرى منهم رحيمًا (٤)، فضربوه حتَّى كادوا يقتلونه، فجعل يصيح ويقول (٥): يا ابتاه! يا يعقوب! لو تعلم ما يَصْنَعُ بابنك بنو الإماء،\n_________\n= وقاله قتادة أيضًا أخرجه عنه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٨، والطبري في \"جامع البيان\" ١٥/ ٥٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٩، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٤.\n(١) أي: لا يشعرون أنك يوسف حين تخبرهم بفعلهم هذا.\n(٢) الجام: إناء من فضة، وهو لفظ عربي صحيح. انظر: \"المحكم\" لابن سيده ٧/ ٣٩٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" كما في \"الدر المنثور\" للسيوطي ٤/ ١٥. وضعفه أحمد شاكر في تعليقه على الطبري في \"جامع البيان\" ١٥/ ٥٧٧.\n(٤) في (ك): رحمًا.\n(٥) ساقطة من (ك).","vol":"14","page":510},{"text":"فلما كادوا أن يقتلوه، قال لهم يهوذا: أليس قد أعطيتموني موثقًا لا (١) تقتلوه؛ فانطلقوا به إلى الجُبِّ ليطرحوه، فجعلوا يدلونه في (٢) البئر؛ فيتعلق بشفير البئر؛ فربطوا يديه ونزعوا قميصه؛ فقال: يا إخوتاه! رُدّوا عليَّ القميص أَتَوارى به في الجبَّ. فقالوا: ادع الشمس والقمر والأحد عشر كوكبًا تؤنسك. قال: إني لم أر شيئًا. فدلوه في البئر، حتَّى إذا (٣) بلغ نصفها ألقوه؛ إرادة أن يموت، فكان في البئر ماء فسقط فيه، ثم آوى إلى صحرة فيها فقام عليها، فلما ألقوه في الجبِّ جعل يبكي، فنادوه، فظن أنها رحمة أدركتهم فأجابهم، فأرادوا أن يرضخوه بالحجارة (٤) فيقتلوه، فقام يهوذا فمنعهم، وقال: قد أعطيتموني موثقًا (ألا تقتلوه) (٥). وكان يهوذا يأتيه بالطعام (٦).\n_________\n(١) في (ن): أن لا.\n(٢) في (ن): في به.\n(٣) ساقطة من (ن).\n(٤) في (ن): بصخرة.\n(٥) في (ك): أن تقتلوه.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٧٤ بتمامه، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٠.\nقال ابن حيان: ذكر المفسرون أشياء تتضمن كيفية إلقائه في غيابة الجبِّ، ومحاورته لهم بما يلين الصحر، وهم لا يزدادون إلا قساوة، ولم يتعرض القرآن الكريم ولا الحديث الصحيح لشيء منها. انظر: \"البحر المحيط\" لأبي حيان ٥/ ٢٨٧.\nقلت: وهذِه من الأخبار المنقولة عن بني إسرائيل.","vol":"14","page":511},{"text":"ويقال: إن الله تعالى أمر الصحرة حتَّى ارتفعت من أسفل البئر فوقع يوسف عليها وهو عريان، وكان إبراهيم الخليل ﵇ حين أُلْقِي في النار جُرِّد من ثيابه وقذف في النار عريانًا، فأتاه جبريل بقميص من حرير الجنّة فألبسه إياه، فكان ذلك القميص (١) عند إبراهيم، فلما مات ورثه إسحاق، فلما مات إسحاق ورثه يعقوب، فلما شب يوسف جعل يعقوب ذلك القميص في تعويذ وعلقه (٢) في عنقه، وكان لا يفارقه، فلما ألقي في البئر عريانًا جاءه جبريل -وكان عليه ذلك التعويذ- فأخرج القميص منه (٣)، فألبسه إياه (٤).\nقال ابن عباس: ثم ذبحوا سخلة (٥)، وجعلوا دمها على قميص يوسف (٦).\n_________\n(١) من (ن).\n(٢) في (ن): وجعله.\n(٣) ساقطة من (ن).\n(٤) ذكر في \"زاد المسير\" لابن الجوزي ٤/ ١٩٠ عن كعب نحوه.\n(٥) ولد الغنم من الضأن والمعز ساعة وضعه ذكرًا كان أو أنثى.\nانظر: \"القاموس المحيط\" للفيروزآبادي (١٣١٠) (سخل)، \"مختار الصحاح\" للرازي (١٢٢) (سخل).\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٨، والطبري في \"جامع البيان\" ٥/ ٥٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١١.\nوقاله مجاهد، أخرجه الطبري في \"جامع البيان\" ٥/ ٥٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١١، ونسبه في \"البسيط\" للواحدي (١٠٦ أ): لعامة المفسرين.","vol":"14","page":512},{"text":"<span data-type=\"title\" id=toc-1986>١٦ </span>- ﴿وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ﴾\nليكونوا أجرأ في الظلمة على الاعتذار وترويج ما مكروا (١). فقد قيل: لا تطلب الحاجة بالليل؛ فإن الحياء في العينين، ولا تعتذر بالنهار من ذنب؛ فتلجلج في الاعتذار فلا تقدر على إتمامه (٢).\nوقيل: أَخَّروا المجيء إلى وقت العشاء الآخرة؛ ليدلسوا على أبيهم.\nقال السدي: فلما سمع أصواتهم فزع، وقال: ما لكم يا بني، هل أصابكم في غنمكم شيء؟ قالوا لا. قال: فما أصابكم، وأين يوسف؟ (٣)\n\n<span data-type=\"title\" id=toc-1987>١٧ </span>- ﴿قَالُوا يَاأَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ﴾\nأي: نترامى (٤).\n_________\n(١) نسبه في \"زاد المسير\" لابن الجوزي ٤/ ١٩١: إلى المفسرين، وانظر: \"البسيط\" للواحدي (١٠٥ أ)، \"معالم التنزيل\" للبغوي ٤/ ٢٢٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٤٤.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٦/ ١٤٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٧٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٠.\n(٤) قاله ابن عباس، كما في \"زاد المسير\" لابن الجوزي ٤/ ١٩١، وعزاه في \"البسيط\" للواحدي لأكثر المفسرين (١٠٦ أ)، وانظر: \"تفسير ابن حبيب\" (١١٧ أ).\nوهو اختيار الطبري والزجاج والنحاس والواحدي. انظر: \"جامع البيان\" للطبري ١٥/ ٥٧٧، \"معاني القرآن\" للزجاج ٣/ ٢٩٥، \"معاني القرآن\" للنحاس ٣/ ٤٠٣، =","vol":"14","page":513},{"text":"دليله قراءة عبد الله (نَنْتَضِلُ) (١).\nوقال السدي (٢) وابن حيان (٣): نشتد.\n﴿وَتَرَكْنَا يُوسُفَ عِنْدَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ وَمَا أَنْتَ بِمُؤْمِنٍ﴾ بمصدق (٤) (٥) ﴿لَنَا وَلَوْ كُنَّا صَادِقِينَ﴾ لسوء ظنك بنا وتهمتك لنا (٦)، وهذا قميصه ملطخ بالدم، فذلك قوله تعالى:\n\n<span data-type=\"title\" id=toc-1988>١٨ </span>- ﴿وَجَاءُوا عَلَى قَمِيصِهِ بِدَمٍ كَذِبٍ﴾\nأي: بدم هو كذب (٧)؛ لأنه لم يكن دم يوسف، وإنّما كان دم شاة، وهذا كما يقال: الليلةُ الهلال.\nوقيل معناه: بدم مكذوب فيه، فوضع المصدر موضع الاسم كما\n_________\n\"البسيط\" للواحدي (١٠٥ ب).\n(١) انظر: \"تفسير ابن حبيب\" (١١٧ أ)، \"البسيط\" للواحدي (١٠٥ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٤٥. وهي قراءة شاذة.\n(٢) انظر: \"تفسير ابن حبيب\" (١١٧ أ)، \"البسيط\" للواحدي (١٠٥ ب).\n(٣) انظر: \"تفسير ابن حبيب\" (١١٧ أ)، \"البسيط\" للواحدي (١٠٥ ب)، قلت: والمعنى على هذا القول: نستبق بالأقدام. انظر: \"زاد المسير\" لابن الجوزي ٤/ ١٩٢.\n(٤) نسبه في \"البسيط\" للواحدي (١٠٥ ب): لعامة المفسرين، ولأصحاب المعاني. وانظر: \"جامع البيان\" للطبري ١٥/ ٥٧٨، \"زاد المسير\" لابن الجوزي ٤/ ١٩٢، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٣، \"معاني القرآن\" للزجاج ٣/ ٩٦.\n(٥) ساقطة من (ن).\n(٦) من (ن)، (ك).\n(٧) انظر: \"معاني القرآن\" للأخفش ٢/ ٣٦٤، والطبري في \"جامع البيان\" ١٥/ ٥٨٢، \"تهذيب اللغة\" للأزهري ١٠/ ١٦٧.","vol":"14","page":514},{"text":"يقال: مَالَه عَقْلٌ ولا مَعْقُول (١).\nوقرأت عائشة ﵂ (بِدَمٍ كَذِبٍ) بالدال غير معجمة (٢) أي: طري (٣).\nفبكى يعقوب ﵇ عند ذلك، وقال لبنيه: أروني قميصه فأروه. فقال: تالله (٤) ما رأيت كاليوم ذئبًا أحلم من هذا! أكل ابني ولم يخرق عليه قميصه (٥)! .\nفحينئذ ﴿قَالَ بَلْ سَوَّلَتْ﴾ زَّيَنَت (٦) ﴿لَكُمْ أَنْفُسُكُمْ أَمْرًا فَصَبْرٌ﴾ أي (٧):\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٣٨، \"معاني القرآن\" للزجاج ٣/ ٩٦، \"معاني القرآن\" للنحاس ٣/ ٤٠٤، \"تهذيب اللغة\" للأزهري ١٠/ ١٦٧.\n(٢) انظر: \"تفسير ابن حبيب\" (١١٧ أ).\nوهي قراءة ابن عباس، والحسن، وابن أبي العالية.\nانظر: \"المحتسب\" لابن جني ١/ ٣٣٥، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٣)، \"زاد المسير\" لابن الجوزي ٤/ ١٩٣.\n(٣) انظر: \"تفسير ابن حبيب\" (١١٧ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٩٣.\n(٤) في (ك): بالله.\n(٥) هذا معنى ما نقل عن جماعة من المفسرين منهم: ابن عباس والسدي والحسن.\nانظر: \"جامع البيان\" للطبري ١٥/ ٥٨٠ - ٥٨٢، \"معاني القرآن\" للفراء ٢/ ٣٨، \"معاني النحاس\" ٣/ ٤٠٣، \"زاد المسير\" لابن الجوزي ٤/ ١٩٣.\n(٦) قاله قتادة، أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٨٣.\nوحكاه في \"البسيط\" للواحدي (١٠٦ أ) عن ابن عباس وعامة المفسرين. وانظر: \"زاد المسير\" لابن الجوزي ٤/ ١٩٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٥١.\n(٧) ساقطة من (ن).","vol":"14","page":515},{"text":"فمنِّي أو فَعَلَيَّ (١) صبرٌ. وقيل: فصبري صبرٌ جميل (٢).\nوقرأ أشهب الحقيلي فَصَبْرًا جَمِيْلًا على المصدر (٣)، أي: فلأصبرن صبرًا جميلًا، وهو الصبر الَّذي لا جزع ولا شكوى فيه (٤) (٥).\n_________\n(١) هذا التقدير قاله أبو عبيد: كما في \"البسيط\" للواحدي (١٠٦ ب)، \"البحر المحيط\" لأبي حيان ٥/ ٢٨٥، وانظر: \"الدر المصون\" للسمين الحلبي ٦/ ٤٥٨.\n(٢) هذا التقدير قاله قطرب. انظر: \"معاني القرآن\" للزجاج ٣/ ٩٣، \"إعراب القرآن\" للنحاس ٢/ ١٢٩، \"زاد المسير\" لابن الجوزي ٤/ ١٩٣.\nوقدّر الخليل: فشأني صبر جميل، وقدّر الفراء: فهو صبر جميل. انظر: \"معاني القرآن\" للزجاج ٣/ ٩٦، \"معاني القرآن\" للفراء ٢/ ٩٣ وقيل: غير ذلك، والمعنى متقارب.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٢/ ١٢٩، \"تفسير ابن حبيب\" (١١٧ أ).\nوهي قراءة أُبي وأنس وابن مسعود وأبي صالح وأبو المتوكل وعيسى بن عمر.\nانظر: \"معاني القرآن\" للفراء ٢/ ٣٩، \"إعراب القرآن\" للنحاس ٢/ ١٢٩، \"زاد المسير\" لابن الجوزي ٤/ ٩٣، \"الدر المصون\" للسمين الحلبي ٦/ ٤٥٨.\n(٤) قاله مجاهد، كما في \"تفسيره\" ١/ ٣٩٣، وأخرجه الثوري في \"تفسيره\" (١٣٨)، والطبري في \"جامع البيان\" ١٥/ ٥٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٢.\nوأخرج الطبري ١٥/ ٥٨٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٢ عن حبان بن أبي جَبَلة قال: سئل رسول الله - ﷺ - عن قوله: ﴿فَصَبْرٌ جَمِيلٌ﴾ قال: صبر لا شكوى فيه.\nقلت: وحبان تابعي ثقة، فالحديث مرسل.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٦٩، \"تهذيب الكمال\" للمزي ٢/ ١٧١، \"تقريب التهذيب\" لابن حجر (١٠٧٩).\n(٥) في (ن): لا جزع فيه ولا شكوى.","vol":"14","page":516},{"text":"وقيل معناه (١): لا أعاشركم على كآبة الوجه، وعبوس الجبين، بل (أكون في المعاشرة) (٢) معكم جميلًا كما كنت.\nوروى عبد الرزاق (٣)، عن الثوري (٤)، عن حبيب بن أبي ثابت (٥): أنّ يعقوب النبي ﵇ كان قد سقط حاجباه على عينيه، فكان يرفعهما بخرقة، فقيل له: ما هذا؟ فقال: طول الزمان وكثرة الأحزان، فأوحى الله تعالى إليه يا يعقوب أتشكوني؟ قال: يا رب! خطيئة أخطأتُها، فاغفرها لي (٦)! .\n﴿وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ من الكذب.\nقالوا: وكان يوسف حين أُلقي في الجبِّ ابن ثماني عشرة سنة (٧).\nوقيل: ابن سبع عشرة سنة (٨).\n_________\n(١) انظر: \"البسيط\" للواحدي ١٠٦ ب وقد نسبه لأهل المعاني.\n(٢) في (ن): أعاشركم.\n(٣) الصنعاني، ثقة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٤) ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(٥) أبو يحيى الكوفي، ثقة فقيه جليل، كان كثير الإرسال والتدليس.\n(٦) إسناده صحيح إلى حبيب بن أبي ثابت.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣١٩، والطبري في \"جامع البيان\" ١٥/ ٥٨٦. وهو من أخبار بني إسرائيل.\n(٧) قاله الكلبي حكاه عنه القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٤٢، وابن الجوزي في \"زاد المسير\" ٤/ ١٩٠.\n(٨) قاله الحسن، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٧٤، وابن أبي حاتم في =","vol":"14","page":517},{"text":"وقيل: ابن اثنتي عشرة سنة (١). ومكث فيه ثلاثة أيام (٢).\n\n<span data-type=\"title\" id=toc-1989>١٩ </span>- ﴿وَجَاءَتْ سَيَّارَةٌ﴾\nأي: رفقة مارة (٣) من قبل مدين (٤) يريدون مصر، فأخطئوا الطريق، فانطلقوا يهيمون على غير الطريق حتَّى نزلوا قريبًا من الجبِّ، وكان الجبُّ في قفر بعيد (٥) من العمران، إنما هو للرعاة والمجتازة، وكان ماؤه ملحًا (٦)، فعذب حين ألقي فيه يوسف.\nفلما نزلوا أرسلوا رجلًا من العرب من أهل مدين، يقال له: مالك ابن ذعر (٧)؛\n_________\n= \"تفسير القرآن العظيم\" ٧/ ٢٢٠٢، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ١٩٠. وضعفه ابن عطية، ورجح ما روي أنَّه كان ابن سبع سنين لقوله ﴿هَذَا غُلَامٌ﴾ فإنه ما بين الحولين إلى البلوغ. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٦١.\nقلت: ليس فيه شيء يعتمد عليه، ونقف على وصفه بأنه غلام.\n(١) من (ن)، (ك).\n(٢) قاله أبو بكر بن عياش، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٠٧، وقاله الضحاك، كما في \"النكت والعيون\" للماوردي ٣/ ١٧.\nوانظر: \"معاني القرآن\" للأخفش ٢/ ٣٦٥، \"تفسير ابن حبيب\" (١١٧ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٩٣.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٦٠، \"معالم التنزيل\" للبغوي ٤/ ٢٢٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٥٢.\n(٤) ساقطة من (ك).\n(٥) في (ن): في قفزة بعيدة، وفي (ك): قعر.\n(٦) في (ك): مالحًا.\n(٧) مالك بن ذعر من العرب العاربة، قاله أهل التفسير. انظر: \"النكت والعيون\" =","vol":"14","page":518},{"text":"ليطلب لهم الماء (١) فذلك قوله تعالى: ﴿فَأَرْسَلُوا وَارِدَهُمْ﴾ والوارد: الَّذي يتقدم الرفقة إلى الماء فيهيئ الأرشية والدِّلاء (٢).\nفوصل إلى البئر ﴿فَأَدْلَى﴾ فيها ﴿دَلْوَهُ﴾ أي: أرسلها، يقال: أدْلَيْت الدَّلو في البئر إذا أرسلتها فيها، ودَلَوتها دلوًا إذا أَخْرَجْتها منها (٣).\nفتعلق يوسف ﵇ بالحبل (٤)، فلما خرج فإذا هو بغلام أحسن ما يكون من الغلمان. قال النبي -ﷺ-: \"قد أوتي (٥) يوسف شطر (٦)\n_________\n= للماوردي ٣/ ١٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٥٢، وينظر \"المحرر الوجيز\" لابن عطية ٧/ ٤٦١، \"تفسير القرآن العظيم\" لابن كثير ٤/ ٤٧٣.\n(١) انظر: \"النكت والعيون\" للماوردي ٣/ ١٧، \"معالم التنزيل\" للبغوي ٤/ ٢٢٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٥٢.\n(٢) الأرشية: جمع رشا، وهو: الحبل الَّذي يكون رسنًا للدلو. انظر: \"تهذيب اللغة\" للأزهري ١١/ ٤٠٦ (رشا)، \"لسان العرب\" لابن منظور ٥/ ٢٢٣ (رشا).\n(٣) انظر: \"تهذيب اللغة\" للأزهري ١٤/ ١٧١ (دلو). وهو قول عامة أهل اللغة، انظر: \"البسيط\" للواحدي (١٠٦ ب).\n(٤) قاله ابن عباس، كما في \"البسيط\" للواحدي (١٠٧ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٩٤.\nوقاله قتادة، أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٠٢، والطبري في \"جامع البيان\" ١٦/ ٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١١.\nوقاله السدي، أخرجه الطبري في \"جامع البيان\" ١/ ١٦، وذكره عنه القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٥٣.\n(٥) في (ن)، (ك): أعطي.\n(٦) في (ك): شعرًا.","vol":"14","page":519},{"text":"الحسن، والنصف الآخر لسائر الناس\" (١).\nقال كعب الأحبار (٢): كان يوسف حسن الوجه، جعد الشعر، ضخم العين، مستوي الخلق، أبيض اللون، غليظ الساقين والساعدين والعضدين، خميص البطن، صغير السرة، وكان إذا تبسم رأيت النور من (٣) ضواحكه، وإذا تكلم رأيت من كلامه شعاع النور (يبتهر بين) (٤) ثناياه (٥)، ولا يستطيع أحد وصفه، وكان حسنه كضوء النهار عند الليل، وكان يشبه آدم ﵇ يوم خلقه الله تعالى وصوَّره ونفخ فيه من روحه قبل أن يصيب المعصية.\nويقال: إنه ورث ذلك الجمال من جدته سارة، وكانت قد أعطيت\n_________\n(١) أخرجه مسلم في الإيمان، باب الإسراء برسول الله - ﷺ - ١/ ١٤٥ من حديث أبي هريرة وفيه: \"فإذا أنا بيوسف - ﷺ -، إذا هو قد أعطي شطر الحسن\".\nوأخرجه أحمد في \"المسند\" ٣/ ٢٨٦، وابن أبي شيبة في \"المصنف\" ٧/ ٢٦٨، وأبو يعلى في \"مسنده\" ٦/ ١٠٧، والطبري في \"جامع البيان\" ١٦/ ٨٠، وابن عدي في \"الكامل\" ١/ ٢٦١، والحاكم في \"المستدرك\" ٢/ ٥٧٠ جميعهم من حديث أنس دون قوله: \"والنصف الآخر لسائر الناس\" وإسناده صحيح.\nوأخرجه الطبري في \"جامع البيان\" بسنده عن الحسن: أن النبي - ﷺ - قال: \"أعطي يوسف وأمه ثلث حسن أهل الدنيا، وأعطي الناس الثلثين ... \" الحديث.\nقلت: وهذِه رواية ضعيفة، فالحسن تابعي، وفيه أيضًا سليمان بن أرقم، أبو معاذ البصري، ضعيف. انظر: \"تقريب التهذيب\" لابن حجر (٢٥٤٧).\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٥٣.\n(٣) في (ن): في.\n(٤) ساقطة من (ن)، وفي (ك): يبتهر ما بين.\n(٥) في (ن): عن ثناياه.","vol":"14","page":520},{"text":"سدس الحسن (١).\nفلما رآه مالك بن ذعر (٢) قال: ﴿قَالَ يَابُشْرَى هَذَا غُلَامٌ﴾ واختلفت القراءة في قوله ﴿يَابُشْرَى﴾.\nفقرأ أهل الكوفة بسكون الياء (٣)، وقالوا: نادى المُسْتَقِي رجلًا من أصحابه اسمه بُشرى، فقال: يا بشرى! كما تقول؛ يا زيد! وهو في محل الرفع على النداء المفرد (٤) وهذا قول السدي (٥).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٥٣.\n(٢) في (ن): ذغر.\n(٣) وهي قراءة عاصم وحمزة والكسائي. انظر: \"السبعة\" لابن مجاهد (٣٤٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٣.\n(٤) انظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣٠٦، \"الحجة\" لابن زنجلة (٣٥٧).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١، وكذلك قاله الأعمش، انظر: \"معاني القرآن\" للنحاس ٣/ ٤٠٥.\nوهذا القول ضعيف، ضعفه النحاس، وابن كثير وغيرهما؛ لأن معنى القراءة على هذا النحو يرجع إلى القراءة الأخرى، ويكون قد أضاف البشر إلى نفسه، وحذف ياء الإضافة كقولهم: يا نفس اصبري، ويا غلام أقبل، بحذف حرف الإضافة فيجوز الكسر والرفع.\nانظر: \"معاني القرآن\" للنحاس ٣/ ٤٠٥، \"الحجة\" لأبي على الفارسي ٤/ ٤١١، \"الحجة\" لابن زنجلة (٣٥٧)، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٧٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٥٣.","vol":"14","page":521},{"text":"وقرأ الباقون يا بُشْرَايَ بالألف وفتح الياء (١) على الإضافة، وقالوا: بَشَّر المُسْتَقِي أصحابه بأنه أصاب عبدًا.\n﴿وَأَسَرُّوهُ﴾ وأخفوه ﴿بِضَاعَةً﴾ نصب على الحال (٢).\nقال مجاهد: أسره مالك بن ذعر وأصحابه من التجار الذين معهم، وقالوا لهم: هو بضاعة استبضَعَنَاها بعضُ أهلِ الماء إلى مصر؛ خِيْفَةَ أن يطلبوا منهم فيه (٣) الشركة إن علموا بثمنه (٤).\nوقال عطية عن ابن عباس: يعني بذلك إخوة يوسف أسرُّوا شأن يوسف أن يكون أخاهم، وقالوا: هو (٥) عبد لنا (أَبَقَ مِنَّا) (٦) (٧).\nقال الله تعالى: ﴿وَاللَّهُ عَلِيمٌ بِمَا يَعْمَلُونَ﴾.\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (٣٤٧)، \"التيسير\" للداني (١٢٨)، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٣).\n(٢) انظر: \"معاني القرآن\" للزجاج ٣/ ٩٨، \"إعراب القرآن\" للنحاس ٢/ ١٣٠، \"الدر المصون\" للسمين الحلبي ٦/ ٤٦٠.\n(٣) ساقطة من (ن).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٤، وابن أبي شيبة وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٨.\nوهو قول السدي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٤. واختار هذا القول الطبري في \"جامع البيان\" ١٦/ ٧.\n(٥) في (ن): هذا.\n(٦) ساقطة من (ن).\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٨، وانظر: \"البسيط\" للواحدي (١٠٧ ب).","vol":"14","page":522},{"text":"فأتى يهوذا يوسف بالطعام (فلم يجده في البئر، فأخبر (بذلك إخوته) (١)، فطلبوه فإذا هم بمالك وأصحابه نزول، فأتوهم) (٢) فإذا هم بيوسف، فقالوا: هذا عبد أبق منا (٣).\nوقال وهب: كان يهوذا منتبذًا من بعيد، ينظر ما يطرأ (٤) على يوسف، فلما أخرجوه رآه فأخبر الآخرين، فأتوا مالكًا وقالوا: هذا عبدنا، وكتم يوسف شأنه؛ مخافة أن يقتله إخوته، فقال مالك: أنا اشتريته منكم فباعوه منه (٥).\nوذلك.\n\n<span data-type=\"title\" id=toc-1990>٢٠ </span>- قوله ﷿ ﴿وَشَرَوْهُ﴾\nأي: باعوه (٦).\n_________\n(١) في (ك): أخوته بذلك.\n(٢) ما بين القوسين ساقط من (ن).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١، وذكره عنه القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٥٣.\n(٤) في (ك): يطري.\n(٥) انظر: \"تفسير ابن حبيب\" (١١٧ ب). وكون الذين باعوه هم أخوته هو قول عامة المفسرين، انظر: \"بحر العلوم\" للسمرقندي ٢/ ١٥٥.\n(٦) قاله ابن عباس ومجاهد والضحاك، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٩، وانظر: \"معاني القرآن\" للنحاس ٣/ ٤٠٧.\nوقاله أبو عبيدة في \"مجاز القرآن\" ١/ ٣٠٤، واختاره الطبري في \"جامع البيان\" ١٦/ ١٠، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٧٢.\nوالقول الثاني: أنها على بابها، ويكون الضمير عائدًا على السيارة، وهو مروي =","vol":"14","page":523},{"text":"قال ابن مفرغ الحميري (١):\nوَشَريْتُ بُرْدًا ليتَني مِنْ ... بَعْدِ بُردٍ كُنْتُ هَامَهْ\nأي: بعتُ بردًا، وهو غلامه.\n﴿بِثَمَنٍ بَخْسٍ﴾ ناقص، وهو مصدر وضع موضع الاسم (٢).\nقال قتادة: ظلم (٣).\n_________\n= عن قتادة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ١٠، وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٧٢.\n(١) البيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٤، \"الشعر والشعراء\" لابن قتيبة ١/ ٣٢١، \"تأويل مشكل القرآن\" لابن قتيبة (١٨٨)، \"طبقات فحول الشعراء\" لابن سلام ٢/ ٦٨٩، \"جامع البيان\" للطبري ١٦/ ٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٥٥.\nوبرد: اسم غلام ندم على بيعه. انظر: \"تأويل مشكل القرآن\" لابن قتيبة (١٨٩)، \"المحرر الوجيز\" لابن عطية ٧/ ٤٦٥.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ١١، \"معاني القرآن\" للنحاس ٣/ ٤٠٦، \"تفسير ابن حبيب\" (١١٧ ب).\nفهو مبخوس، أي: منقوص البركة لأنه حرام، أو لقلته عن ثمن مثله، أو منقوص القيمة لأنه زيف. انظر: \"البسيط\" للواحدي (١٠٧ ب)، \"المحرر الوجيز\" لابن عطية ٧/ ٤٦٦.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٠، والطبري في \"جامع البيان\" ١٦/ ١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٦، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٨.","vol":"14","page":524},{"text":"قال الضحاك (١) ومقاتل (٢) والسدي (٣): حرام، لأن ثمن (الحر حرام) (٤).\nقال عكرمة (٥) والشعبي (٦): قليل.\nقال ابن حيان: زيف (٧).\n﴿دَرَاهِمَ﴾ بدل من الثمن ﴿مَعْدُودَةٍ﴾ وذكر (٨) العدد عبارة عن القلة، أي: باعوه بدراهم معدودة قليلة غير موزونة، ناقصة غير وافية، لزهدهم فيه (٩).\nوقال قوم: إنما قال معدودة لأنهم كانوا في ذلك الزمان لا يزنون\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٥، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٨.\n(٢) انظر: \"تفسيره\" (١٥٢ أ)، \"تفسير ابن حبيب\" (١١٧ ب).\n(٣) انظر: \"تفسير ابن حبيب\" (١١٧ ب)، \"البسيط\" للواحدي (١٠٧ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٢٤، والقرطبي ٩/ ١٥٥.\n(٤) في (ن): الحرام حرام.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٥، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٩.\n(٦) أخرجه ابن جرير وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ١٨. انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٢٤، \"المحرر الوجيز\" لابن عطية ٧/ ٤٦٥.\n(٧) انظر: \"تفسير ابن حبيب\" (١١٧ ب)، \"البسيط\" للواحدي (١٠٨ أ).\n(٨) في (ن): وذكره.\n(٩) وما ذكره المصنف هو الراجح، وهو الَّذي اختاره الطبري في \"جامع البيان\" ١٦/ ١٥.","vol":"14","page":525},{"text":"ما كان وزنه أقل من أربعين درهمًا، إنما (كانوا يعدونها) (١) عدا، فإذا بلغ أوقية وزنوه؛ لأن أقل أوزانهم وأصغرها (كان يومئذ) (٢) أوقية، والأوقية أربعون درهمًا (٣).\nواختلف العلماء في مبلغ عدد الدراهم التي باعوه بها:\nفقال ابن مسعود (٤) وابن عباس (٥) وقتادة (٦) والسدي (٧): عشرون درهمًا فاقتسموها درهمين درهمين (٨).\nوقال مجاهد: اثنان وعشرون درهما (٩) (١٠).\n_________\n(١) في (ن): كان يعدونه.\n(٢) في (ن): يومئذ كانت.\n(٣) قاله ابن عباس، حكاه عنه القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٥٦.\nوقاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥، وانظر: \"زاد المسير\" لابن الجوزي ٩/ ١٩٦.\nونحوه قاله الفراء، انظر: \"معاني القرآن\" ٢/ ٤٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٣، وابن أبي شيبة وابن المنذر والحاكم كما في \"الدر المنثور\" للسيوطي ٤/ ١٨.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٦، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٩.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٠، والطبري في \"جامع البيان\" ١٦/ ١٤، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٨.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٤.\n(٨) ساقطة من (ن).\n(٩) من (ن)، (ك).\n(١٠) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٤، وابن أبي حاتم في \"تفسير القرآن =","vol":"14","page":526},{"text":"قال عكرمة: أربعون درهمًا (١).\n﴿وَكَانُوا﴾ يعني: إخوة يوسف ﴿فِيهِ﴾ أي: (٢) في يوسف ﴿مِنَ الزَّاهِدِينَ﴾ لم يعلموا كرامته على الله، ولا منزلته عنده (٣).\nثم انطلق مالك بن ذعر (٤) وأصحابه بيوسف، وتبعهم إخوته، يقولون لهم (٥): استوثقوا منه لا يأبق فذهبوا به (٦) حتَّى قدموا به (٧)\n_________\n= العظيم\" ٧/ ٢١١٦، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي\n٤/ ١٩.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٦، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٩.\nقلت: والأظهر أن يقال: إنها دراهم معدودة غير موزونة، ولا دليل على تحديدها، بل لا فائدة في الدين بالعلم بمقدارها. انظر: \"جامع البيان\" للطبري ١٦/ ١٥.\n(٢) من (ن).\n(٣) قاله الضحاك، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٧، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٩.\nوقاله ابن جريج، حكاه عنه في \"زاد المسير\" لابن الجوزي ٤/ ١٩٧.\nواختاره الفراء والنحاس وابن عطية وابن كثير. انظر: \"معاني القرآن\" للفراء ٢/ ٤٠، \"معاني القرآن\" للنحاس ٣/ ٤٠٧، \"المحرر الوجيز\" لابن عطية ٧/ ٤٦٦، \"تفسير القرآن العظيم\" لابن كثير ٤/ ٤٧٢.\n(٤) في (ن): ذغر.\n(٥) ساقطة من (ن).\n(٦) من (ن)، (ك).\n(٧) ساقطة من (ن).","vol":"14","page":527},{"text":"مصر، فاشتراه قطفير. قاله (١) ابن عباس (٢).\nوقيل (٣): اطفير بن روحيب (٤) وهو العزيز، وكان على خزائن مصر وكان الملك يومئذ بمصر ونواحيها، الريان بن الوليد بن ثروان بن أراشه (٥) بن قازان (٦) بن عمرو بن عملاق بن لاوذ بن سام بن نوح.\nوقيل: إن هذا الملك لم يمت حتَّى آمن واتبع يوسف ﵇ على دينه، ثم مات ويوسف بعد حي، فملك بعده قابوس بن مصعب بن معاوية بن نمير بن السلوان (٧) بن كاذان (٨) بن عمرو بن عملاق بن لاوذ بن سام بن نوح. وكان كافرًا فدعاه يوسف إلى الإسلام فأبى أن يقبل (٩).\nقال ابن عباس: لما دخلوا مصر تلقى قطفير مالك بن ذعر، فابتاع\n_________\n(١) في الأصل: قال، والتصويب من (ن)، (ك).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٩.\n(٣) قال ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧. وانظر: \"البسيط\" للواحدي (١٠٨ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٥٨.\n(٤) في الأصل: زوحيب، و(ك): زوجيب، والتصويب من (ن) والمصادر.\n(٥) في (ن): أراثيه.\n(٦) في الأصل: فازان، والتصويب من (ن)، (ك).\n(٧) في (ن): السلواس، وفي (ك): البيلوا.\n(٨) في الأصل: فاران، (ك): قاران.\n(٩) انظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٣٣٦.","vol":"14","page":528},{"text":"يوسف منه بعشرين دينارًا، وزوج نعل، وثوبين أبيضين (١).\nوقال وهب بن منبه: قدمت السيارة بيوسف مصر، فدخلوا به السوق يعرضونه للبيع، فترافع الناس في ثمنه وتزايدوا حتَّى بلغ ثمنه وزنه مِسْكًا ووَرِقًا وحريرًا، فابتاعه قطفير من مالك بهذا الثمن (٢).\nفذلك\n\n<span data-type=\"title\" id=toc-1991>٢١ </span>- قوله تعالى ﴿وَقَالَ الَّذِي اشْتَرَاهُ مِنْ مِصْرَ لِامْرَأَتِهِ أَكْرِمِي مَثْوَاهُ﴾\nفإن قيل: كيف أثبت الله تعالى الشراء في قوله: ﴿وَشَرَوْهُ﴾ ﴿اشْتَرَاهُ﴾ ولم ينعقد عليه البيع؟\nفالجواب: إن الشراء هو المماثلة، فلما ماثله بمال من عنده جاز أن يقال: اشتراه على التوسع (٣) (٤)، كقوله ﴿إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ﴾ الآية (٥).\nفلما اشتراه قطفير وأتى به منزله، قال لامرأته واسمها راعيل بنت\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١١٧ ب)، \"البسيط\" للواحدي (١٠٨ ب)، \"زاد\nالمسير\" لا بن الجوزي ٤/ ١٩٨. وقاله مقاتل، انظر: \"النكت والعيون\" للماوردي ٣/ ١٩، \"البسيط\" للواحدي (١٠٨ ب).\n(٢) انظر: \"تفسير ابن حبيب\" (١١٧ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١٩٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٥٨.\n(٣) بمعنى أن ذلك استبدال إذا لم يكن عقدًا مثل قوله تعالى: ﴿وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا سُبْحَانَهُ﴾ [البقرة: ١١٦]. انظر: \"البسيط\" للواحدي (١٠٨ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٥٨.\n(٤) في (ك): التوسعة.\n(٥) التوبة: ١١١.","vol":"14","page":529},{"text":"عاميل (١)، قاله محمد بن إسحاق بن يسار (٢).\n[١٥٠١] وأخبرني ابن فنجويه (٣). حدثنا ابن شنبة (٤) (٥)، حدثنا أبو حامد المستملي (٦)، قال: حدثنا أبو هشام الرفاعي (٧) قال: اسم امرأة العزيز التي فتنها يوسف فكاء بنت نبوش (٨).\n﴿أَكْرِمِي مَثْوَاهُ﴾ منزله ومقامه (٩).\n_________\n(١) في (ن): عاجيل، وفي (ك): رعاميل.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٧، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ١٩٨.\n(٣) هو الحسين بن محمد بن الحسين بن عبد الله الثقفي، أبو عبد الله الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) في الأصل: شيبة وفي (ن): ابن أبي شبه، والتصويب من (ك) والمصادر.\n(٥) عبيد الله بن محمد بن شنبه، لم يذكر بجرح أو تعديل.\n(٦) أحمد بن جعفر، لم يذكر بجرح أو تعديل.\n(٧) محمد بن يزيد بن محمد بن كثير بن رفاعة العجلي، قاضي المدائن وبغداد، قال ابن معين والعجلي: لا بأس به، وقال البخاري: رأيتهم مجتمعين على ضعفه، وضعفه أيضًا النسائي، وقال الحافظ: ليس بالقوي، روى له مسلم، وأبو داود، وابن ماجة، مات سنة (٢٤٨ هـ)، انظر: \"تهذيب الكمال\" ٢٧/ ٢٤، \"سير أعلام النبلاء\" ١٢/ ١٥٣، \"التقريب\" (٦٤٥٢).\n(٨) في (ك): ينوش.\n(٩) [١٥٠١] الحكم على الإسناد:\nفيه الرفاعي ليس بالقوي.\nالتخريج:\nلم أجده.","vol":"14","page":530},{"text":"قال قتادة (١) وابن جريج (٢): منزلته.\n﴿عَسَى أَنْ يَنْفَعَنَا﴾ فيكفينا إذا بلغ وفهم من (٣) الأمور بعض ما نحن بسبيله (٤) من أمورنا (٥) ﴿أَوْ نَتَّخِذَهُ وَلَدًا﴾ أي: نتبناه (٦).\nوقال ابن إسحاق: كان قطفير لا يأتي النساء، وكانت امرأته راعيل حسنة (٧) ناعمة طاعمة في ملك ودنيا (٨).\n[١٥٠٢] (وحدثنا أبو بكر) (٩)، قال أخبرنا (١٠) أبو العباس\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٤، \"معاني القرآن\" للنحاس ٣/ ٤٠٨، \"الصحاح\" للجوهري ٦/ ٢٩٦ (ثوى).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٢، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٨.\n(٤) ساقط من (ن).\n(٥) في (ك): نسنبيله.\n(٦) انظر: \"جامع البيان\" للطبري ١٦/ ١٩، \"المحرر الوجيز\" لابن عطية ٦/ ٤٦٨، \"زاد المسير\" لابن الجوزي ٤/ ١٩٨.\n(٧) قاله ابن عباس، حكاه عنه في \"زاد المسير\" لابن الجوزي ٤/ ١٩٨، والنحاس في \"معاني القرآن\" ٣/ ٤٠٨، وانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٦٨.\n(٨) في (ن)، (ك): حسناء.\n(٩) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩، وحكاه القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٦٠ عن ابن عباس.\n(١٠) في (ك): أخبرنا أبو بكر الجوزقي.\nوهو محمد بن عبد الله بن محمد بن زكريا الشيباني، ثقة.","vol":"14","page":531},{"text":"الدغولي (١)، حدثنا علي بن الحسن الهلالي (٢)، حدثنا أبو نعيم (٣)، حدثنا زهير (٤)، عن أبي إسحاق (٥)، عن أبي عبيدة (٦)، عن عبد الله (٧) قال: أفرس الناس ثلاثة: العزيز حين تفرَّسَ في يوسف، فقال لامرأته: ﴿أَكْرِمِي مَثْوَاهُ عَسَى أَنْ يَنْفَعَنَا﴾، والمرأة التي أتت موسى فقالت لأبيها: ﴿يَاأَبَتِ اسْتَأْجِرْهُ﴾ (٨). وأبو بكر حين استخلف عمر (٩).\n_________\n(١) محمد بن عبد الرحمن بن محمد بن عبد الله، أبو العباس السرخسي الدغولي، الإمام، الحافظ، المجود.\n(٢) علي بن الحسن بن موسى بن ميسرة الهلالي، أبو الحسن الخراسانى، ثقة.\n(٣) الفضل بن دكين، ثقة، ثبت.\n(٤) زهير بن معاوية، أبو خيثمة الكوفي، ثقة. ثبت، إلا أن سماعه عن أبي إسحاق بأخره.\n(٥) السبيعي، ثقة، مكثر، عابد، اختلط بأخرة.\n(٦) ابن عبد الله بن مسعود الهذلي، الكوفي ثقة ولكنه لم يسمع من أبيه.\n(٧) ابن مسعود، صحابي، مشهور.\n(٨) القصص: ٢٦.\n(٩) [١٥٠٢] الحكم على الإسناد:\nإسناده ضعيف؛ لانقطاعه بين أبي عبيدة، وأبيه، وزهير سمع من السبيحي بعد الاختلاط.\nالتخريج:\nأخرجه ابن سعد في \"الطبقات الكبرى\" ٣/ ٢٧٣. والطبري في \"جامع البيان\" ١٦/ ١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٨، والحاكم في \"المستدرك\" ٣/ ٩٠ جميعهم من طريق أبي إسحاق عن أبي عبيدة عن أبيه به. وأبو عبيدة لم يسمع من أبيه. =","vol":"14","page":532},{"text":"﴿وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ﴾ أي: وكما أنقذنا يوسف من أيدي إخوته وقد هموا بقتله، وأخرجناه من الجب بعد أن ألقي فيه، فصيرناه إلى الكرامة والمنزلة الرفيعة عند عزيز مصر (١). كذلك مكنا ليوسف (٢) ﴿فِي الْأَرْضِ﴾ أي: أرض مصر (٣)، فجعلناه على خزائنها.\nقال أهل الكتاب: لما تمَّ ليوسف (٤) ثلاثون سنة استوزره فرعون مصر.\n﴿وَلِنُعَلِّمَهُ مِنْ تَأْوِيلِ الْأَحَادِيثِ﴾ أي: ولكي نعلمه من عبارة الرؤيا مكنا له في الأرض (٥).\n_________\n= وأخرجه ابن أبي شيبة في \"المصنف\" ١٤/ ٥٧٤، والطبري في \"جامع البيان\" ١٦/ ١٩، والطبراني في \"المعجم الكبير\" ٩/ ١٨٥، والحاكم في \"المستدرك\" ٢/ ٣٤٥ جميعهم من طرق عن الثوري، عن أبي إسحاق، عن عوف بن مالك، عن ابن مسعود. والثوري إن كان حفظه فإسناده صحيح، فعوف بن مالك ثقة. انظر: \"تهذيب الكمال\" للمزي ٢٢/ ٤٤٥.\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠، \"معاني القرآن\" للزجاج ٣/ ٩٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦، \"زاد المسير\" لابن الجوزي ٤/ ١٩٨.\n(٢) في الأصل: له.\n(٣) قاله ابن عباس كما في \"البسيط\" للواحدي ١٠٩ أونسبه للمفسرين، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ١٩٨، وابن كثير ٢/ ٤٧٣، \"معالم التنزيل\" للبغوي ٤/ ٢٢٦.\n(٤) في (ن)، (ك): تمت.\n(٥) على هذا التقدير تكون الواو استئنافية، وهو مذهب أكثر العلم بالعربية كقوله تعالى: ﴿إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ (٦) وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ (٧)﴾ [الصافات: ٦، ٧] والتقدير: وحفظًا زيناها. =","vol":"14","page":533},{"text":"﴿وَاللَّهُ غَالِبٌ﴾ (اختلف العلماء (١) \" في هذِه الكناية.\nفقال قوم: هي راجعة إلى الله تعالى (٢)، وتقدير الكلام: لا يغلب الله شيء بل هو غالب على أمره، يفعل ما يشاء ويحكم ما يريد.\nوقال الآخرون: هي راجعة إلى يوسف (٣)، ومعنى الآية: والله (٤) مستولٍ على أمر يوسف، يسوسه ويحوطه ويدبر أمره، فلا يكله إلى غيره.\n﴿وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾ ما الله بيوسف صانع، وإليه (٥) يوسف من أمره صائر، حتَّى زهدوا فيه وباعوه بثمن بخس، وفعلوا به ما فعلوا.\nقالت الحكماء في هذِه الآية: ﴿وَاللَّهُ غَالِبٌ عَلَى أَمْرِهِ﴾ حيث أمر يعقوب يوسف ﵉ بأن لا يقص رؤياه على إخوته، فغلب أمر الله حتَّى قصَّ، ثم أراد يعقوب أن لا يكيدوا، فغلب أمره حتَّى\n_________\n= انظر: \"إعراب القرآن\" للنحاس ٢/ ١٣١، \"البسيط\" للواحدي (١٠٩ أ)، \"المحرر الوجيز\" لابن عطية ٧/ ٤٦٨.\n(١) في (ن): اختلفوا.\n(٢) قاله مجاهد، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٨، وابن أبي شيبة وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٠.\n(٣) قاله ابن عباس، انظر: \"البسيط\" للواحدي (١٠٩ أ)، \"زاد المسير\" لابن الجوزي ٤/ ١٩٩، وينظر \"تفسير ابن حبيب\" (١١٧ ب).\n(٤) لفظ الجلالة (الله): لا يوجد في: (ك).\n(٥) في (ك): وما يكون إليه.","vol":"14","page":534},{"text":"كادوا، ثم أراد إخوة يوسف قتله، فغلب (أمر الله) (١) حتَّى (لم يقتلوه، ثم أرادوا أن يلقوه في الجب ليلتقطه بعض السيارة فيندرس اسمه، فغلب أمره ﷿ حتَّى لم يندرس اسمه وصار مذكورًا مشهورًا (٢)، ثم باعوه ليكون مَمْلُوكًا، فغلب أمره حتَّى صار مَلِكًا وسجدوا بين يديه، ثم أرادوا أن يخلو لهم وجه أبيهم فغلب أمره حتَّى) (٣) ضاق عليهم قلب أبيهم، ثم تدبروا أن يكونوا من بعده قوفا صالحين تائبين فغلب أمره حتَّى نسوا الذنب وأصروا حتَّى أقروا بين يدي يوسف في آخر الأمر بعد أربعين سنة، وقالوا ﴿وَإِنْ كُنَّا لَخَاطِئِينَ﴾ (٤) (٥) وقالوا لأبيهم: ﴿إِنَّا كُنَّا خَاطِئِينَ﴾ (٦) ثم أرادوا أن يَغُرُّوا أباهم بالقميص (والدم والبكاء) (٧)، فغلب أمره حتَّى لم ينخدع (٨) وقال: ﴿بَلْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا﴾ ثم احتالوا أن تذهب محبته من قلب أبيه، فغلب أمره حتَّى ازداد في المحبة والشوق في قلبه، ثم تدبر يوسف أن يتخلص من السجن بذكر الساقي، فغلب\n_________\n(١) في (ن): أمره.\n(٢) ساقطة من (ك).\n(٣) ما بين القوسين ساقط من (ن).\n(٤) ﴿وَإِنْ كُنَّا لَخَاطِئِينَ﴾: ساقط من (ن)، وفي (ك): إنا كنا خاطئين.\n(٥) يوسف: ٩١.\n(٦) يوسف: ٩٧.\n(٧) في (ن): والبكاء والدماء.\n(٨) في (ن): لم يخدع.","vol":"14","page":535},{"text":"أمره حتَّى نسي الساقي ذكر يوسف ولبث في السجن بضع سنين، ثم احتالت امرأة العزيز أن تزيل المراودة عن نفسها حيث قالت: ﴿مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا﴾ الآية. فغلب أمره حتَّى شهد شاهدٌ (١) من أهلها (٢).\n\n<span data-type=\"title\" id=toc-1992>٢٢ </span>- قوله تعالى ﴿وَلَمَّا بَلَغَ أَشُدَّهُ﴾\nأي: منتهى شبابه وشدته وقوته (٣).\nقال مجاهد: ثلاثًا وثلاثين سنة (٤).\nقال الضحاك: عشرين سنة (٥).\nوروي عن ابن عباس (أنَّه قال) (٦): ما بين ثماني عشرة إلى ثلاثين\n_________\n(١) في (ن): الشاهد.\n(٢) انظر: \"بحر العلوم\" للسمرقندي ٢/ ١٥٦، \"البسيط\" للواحدي (١٥٩ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١٩٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦١.\n(٣) قاله أبو عبيدة في \"مجاز القرآن\" ١/ ٣٠٥، ونسبه إلى العرب، وانظر: \"جامع البيان\" للطبري ١٦/ ١٢١، \"النكت والعيون\" للماوردي ٣/ ٢٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢، وعلقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٨.\nوقاله أيضًا ابن عباس، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٨.\nورجحه ابن عطية. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٦٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣، وانظر: \"النكت والعيون\" للماوردي ٣/ ٢١.\nوضعفه ابن عطية. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٦٩.\n(٦) ساقط من (ن).","vol":"14","page":536},{"text":"سنة (١).\nوقيل: إلى أربعين (٢) سنة (٣).\nوقيل: إلى ستين (٤).\nوالأشد: جمع شَدِّ، مثل: قد وقدّ، وسرّ وأسرّ (٥)، وأضرّ (٦).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ١٦/ ٢٣ وقال -قبله-: روي عن ابن عباس من وجهٍ غير مرض.\nقلت: وقاله سعيد بن جبير، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٩، وانظر: \"النكت والعيون\" للماوردي ٣/ ٢١.\n(٢) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٨ عن الحسن قال: أربعين سنة.\nوقال الزجاج: من سبع عشرة سنة إلى نحو أربعين. وقال النحاس: والأكثر أنَّه من تسع عشرة إلى الأربعين.\nانظر: \"معاني القرآن\" للزجاج ٣/ ٩٩، \"معاني القرآن\" للنحاس ٣/ ٤٠٩.\n(٣) من (ك): سنة.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ٢١، \"النكت والعيون\" للماوردي ٣/ ٢١. واختار الطبري: أنها انتهاء قوته وشبابه، وأنه لا دليل على تعيين سنِّ لذلك. انظر: جامع البيان\" ١٦/ ٢٣.\nواختار ابن كثير: أنها استكمال العقل وتمام الخلق. انظر: \"تفسير القرآن العظيم\"\n٢/ ٥٧٣.\n(٥) في (ن)، (ك): شر وأشر.\n(٦) قاله الفراء ويونس وغيرهما. انظر: \"تهذيب اللغة\" للأزهري ١١/ ٢٦٦ (شد)، \"البسيط\" للواحدي (١٠٩ ب)، \"لسان العرب\" لابن منظور ٣/ ٢٣٢ (شد).","vol":"14","page":537},{"text":"قال الشاعر (١):\nهَلَ غَيْرُ أَنْ كنُتَ الأشَدَّ وأَهْلَكتْ ... حَرْبُ المُلُوكِ آكَابِرَ الأَقْوَامِ\nوقال حميد (٢):\nوَقَد أَتَى لَوْ يعتِبُ (٣) العَوَاذِلُ ... بَعْدَ الأشُدِّ أَرْبَعٌ كَوَامِلُ\n﴿آتَيْنَاهُ حُكْمًا وَعِلْمًا﴾ قال مجاهد: (العقل والعلم (٤). وقيل: النبوة) (٥) (٦).\nوقال أهل المعاني: يعني إصابة في القول، وعلمًا بتأويل الرؤيا،\n_________\n(١) البيت عند الطبري في \"جامع البيان\" ٢٦/ ٢٢ ولم أجده عند غيره.\nوالبيت في (ك):\nهل غير أن كثر الأشر وأهلكت ... حرب الملوك تكاثر الأقوام\nوفي (ن): أكاثر الأموال.\n(٢) البيت عند الطبري في \"جامع البيان\" ١٢/ ١٧٧، ولم أجده عند غيره.\n(٣) في (ك): لو تعزل، وفي (ن): لو تعتب.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١١٩. وهو اختيار الطبري في \"جامع البيان\" ١٦/ ٢٣.\n(٥) وفي (ن): العقل والعلم والنبوة، وفي (ك): العقل والعلم وقبل النبوة.\n(٦) قاله السدي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٠، وحكاه عنه في \"النكت والعيون\" للماوردي ٣/ ٢١.\nوقاله الكلبي أيضًا كما في \"زاد المسير\" لابن الجوزي ٤/ ٢٠٠، وهو اختيار ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٧٣.","vol":"14","page":538},{"text":"ومصادر الأموال ومواردها (١).\n﴿وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ﴾ قال ابن عباس: المؤمنين (٢).\nوعنه أيضًا المهتدين (٣) (٤).\nوقال أبو روق عن الضحاك: يعني: الصابرين على النوائب كما صبر يوسف (٥).\nوقال محمد بن جرير: هذا وإن كان مخرج ظاهره على كل محسن فإن المراد به محمد - ﷺ -، يقول كما فعلت هذا بيوسف بعدما لقي من إخوته ما لقي (٦)، وقاسى من البلاء ما قاسى، فمكنته في الأرض ووطَّأت له البلاد، وآتيته الحكم والعلم، فكذلك أفعل بك، أنجيك (٧) من مشركي قومك، الذين يقصدونك بالعداوة، وأُمَكِّن\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٣/ ٢٢، \"معالم التنزيل\" للبغوي ٤/ ٢٢٧، \"روح المعاني\" للألوسي ١٢/ ٢٠٩.\n(٢) انظر: \"تفسير ابن حبيب\" (١١٨ أ)، \"البسيط\" للواحدي (١١٠ أ)، وفيه: الموحدين.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤، وانظر: \"النكت والعيون\" للماوردي ٣/ ٢٢.\n(٤) في (ن): قيل: المؤمنين، وقيل المهتدين.\n(٥) انظر: \"تفسير ابن حبيب\" (١١٨ أ)، \"البسيط\" للواحدي (١١٠ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٢، \"معالم التنزيل\" للبغوي ٤/ ٢٢٧.\nأبو روق: عطية بن الحارث الهمداني الكوفي، صدوق صاحب تفسير.\n(٦) ساقطة من (ن).\n(٧) في (ك): وأنجيتك.","vol":"14","page":539},{"text":"لك في الأرض، وأزيدك الحلم والعلم، فإن ذلك جزائي لأهل الإحسان، في أمري ونهيي (١).\n\n<span data-type=\"title\" id=toc-1993>٢٣ </span>- ﴿وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ﴾\nيعني: امرأة العزيز طلبت منه أو يوافقها ويواقعها (٢). ﴿وَغَلَّقَتِ الْأَبْوَابَ﴾ وكانت سبعة (٣).\n﴿وَقَالَتْ هَيْتَ لَكَ﴾ اختلف القراء فيه:\nفقرأ ابن عباس (٤) والسُّلمي (٥) وأبو وائل (٦) وقتادة (٧): (هئت لك)\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٢٤.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ٢٤، \"معاني القرآن\" للزجاج ٣/ ٩٩، \"البسيط\" للواحدي (١١٠ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٠١.\n(٣) انظر: \"تفسير ابن حبيب\" (١١٨ أ)، \"البسيط\" للواحدي (١١٠ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٣.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٤٠، \"معاني القرآن\" للنحاس ٣/ ٤١٠، \"المحتسب\" لابن جني ١/ ٣٣٧، والطبري في \"جامع البيان\" ١٦/ ٢٨.\n(٥) انظر: \"المحتسب\" لابن جني ١/ ٣٣٧، والطبري في \"جامع البيان\" ١٦/ ٢٨. عبد الله بن حبيب أبو عبد الرحمن السلمي الكوفي. مقرئ ثقة.\n(٦) انظر: \"المحتسب\" لابن جني ١/ ٣٣٧، \"المحرر الوجيز\" لابن عطية ٧/ ٤٧٤. شقيق بن سلمة الأسدي، أبو وائل الكوفي، ثقة مخضرم.\n(٧) انظر: \"المحتسب\" لابن جني ١/ ٣٣٧، والطبري في \"جامع البيان\" ١٦/ ٢٩. وقرأ بها أيضًا علي بن أبي طالب وعكرمة ومجاهد وطلحة بن مصرف، وهي رواية هشام عن ابن عامر.\nانظر: \"السبعة\" لابن مجاهد (٣٤٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٣، انظر: \"معاني القرآن\" للفراء ٢/ ٤٠، \"معاني القرآن\" للنحاس =","vol":"14","page":540},{"text":"بكسر الهاء وضم التاء مهموزًا، يعني: تهيأت لك.\nوأنكرها أبو عمرو. قال أبو عبيدة معمر بن المثنى: شهدت أبا عمرو وسئل عن قراءة من قرأ هئت لك بكسر الهاء وهمز الياء (١)، فقال أبو عمرو: ما أصل فعلها؟\nفقلت: تَهَيَّأتُ.\nقال: فاذهب فاستعرض العرب حتَّى تنتهي إلى اليمن هل تعرف أحدًا يقول هذا (٢).\nوقال الكسائي أيضًا: لم يُحك هِئْتُ عن العرب (٣).\nوقرأ عكرمة (هُيِّيْتُ) (٤) أي: زُّينْتُ وحُسِّنْتُ، وهي قراءة غير مرضية.\n_________\n= ٣/ ٤١٠، \"المحتسب\" لابن جني ١/ ٣٣٧، \"المحرر الوجيز\" لابن عطية ٧/ ٤٧٤.\n(١) في (ن): التاء.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٥٥، والطبري في \"جامع البيان\" ١٦/ ٢٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٤، \"معالم التنزيل\" للبغوي ٤/ ٢٢٧.\n(٣) انظر: \"معاني القرآن\" للنحاس ٣/ ٤١٠، والطبري في \"جامع البيان\" ١٦/ ٢٩، \"البسيط\" للواحدي (١١٢ أ)، \"معالم التنزيل\" للبغوي ٤/ ٢٢٧. وخالفهما أهل البصرة: بأن لها وجهًا جيدًا في العربية وأن هِئتُ مثل: جئتُ. فهو من الهيئة كأنها قالت: تهيأت لك.\nانظر: \"معاني القرآن\" للزجاج ٣/ ١٠٠، \"معاني القرآن\" للنحاس ٣/ ٤١٠، \"مشكل إعراب القرآن\" لمكي ١/ ٣٨٣، \"البحر المحيط\" لأبي حيان ٥/ ٢٩٥.\n(٤) عزا هذِه القراءة في \"المحتسب\" لابن جني ١/ ٣٣٧، \"المحرر الوجيز\" لابن عطية ٧/ ٤٧٥ لابن عباس. وأن قراءة عكرمة هِئتُ، وكذلك أشار إليها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٠.","vol":"14","page":541},{"text":"وقرأ نصر (١) بن عاصم ويحيى بن يعمر وعبد الله بن أبي إسحاق: (هَيْتِ لك) بفتح الهاء (٢) وكسر التاء (٣).\nوقرأ يحيى بن وثاب (هِيْتُ) بكسر الهاء وضم التاء (٤).\nوقرأ ابن كثير: بفتح الهاء وضم التاء (٥).\nوأنشد لطرفة (٦):\nلَيْسَ قَوْمِي الأبْعَدينَ (٧) إِذَا مَا ... قَالَ دَاع مِنَ العَشِيْرَةِ هَيْتُ\n_________\n(١) في (ك): نضر.\n(٢) في الأصل الياء، والتصويب من (ن)، (ك) والمصادر.\n(٣) انظر: \"المحتسب\" لابن جني ١/ ٣٣٧، \"مختصر في شواذ القرآن\" لابن خالويه (٦٣). وهي قراءة ابن عباس -في إحدى الروايات عنه- وقراءة الحسن وأبي الأسود وعيسى الثقفي وغيرهم.\nانظر: \"المحتسب\" لابن جني ١/ ٣٣٧، \"المحرر الوجيز\" لابن عطية ٧/ ٤٧٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٤.\n(٤) أخرجها عنه، ابن المنذر وأبو عبيد وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢١، وانظر: القرطبي ٩/ ١٦٣. وهي قراءة زيد بن علي وغيره. انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٤.\n(٥) انظر: \"السبعة\" لابن مجاهد (٣٤٧)، \"التبصرة\" (٥٤٦)، \"تلخيص العبارات\" لابن بيلمة (١٠٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٥).\n(٦) البيت في \"معاني القرآن\" للزجاج ٣/ ١٠٠، \"المحتسب\" لابن جني ١/ ٣٣٧، \"جامع البيان\" للطبري ١٦/ ٣٠، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٤، ولم أجده في \"ديوانه\".\n(٧) في (ن)، (ك): بالأبعدين.","vol":"14","page":542},{"text":"وقرأ أهل المدينة والشام بكسر الهاء وفتح التاء (١).\nوقرأ الباقون بفتح الهاء والتاء (٢)، وهي قراءة النبي -ﷺ- واللغة المعروفة عن العرب.\n[١٥٠٣] أخبرنا أبو محمد عبد الله بن يوسف بن أحمد بن بَامُويه (٣) الأصفهاني (٤) بقراءتي عليه في المحرم سنة تسع وثمانين وثلاثمائة، أخبرنا أبو رجاء محمد بن حامد بن محمد التميمي المُقْرئ (٥) (قراءة عليه) (٦) بمكة، سنة أربعين وثلاثمائة، حدثنا (٧) أبو عبد الله محمد بن الجهم بن هارون السُمَّري (الكاتب (٨)، حدثني الفراء (٩)، قال حدثني ابن أبي (١٠) يحيى (١١).\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (٣٤٧)، \"التبصرة\" (٥٤٦)، \"تلخيص العبارات\" لابن بيلمة (١٠٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٥).\n(٢) هي قراءة عاصم وأبو عمرو وحمزة والكسائي. انظر: \"السبعة\" لابن مجاهد (٣٤٧)، \"التبصرة\" (٥٤٦)، \"تلخيص العبارات\" لابن بيلمة (١٠٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٥).\n(٣) في (ن): ياموته، وفي (ك): عامويه.\n(٤) ثقة.\n(٥) مقرئ، متصدر، ثقة.\n(٦) ساقطة من (ن).\n(٧) في (ك): أخبرنا.\n(٨) ثقة، صدوق.\n(٩) يحيى بن زياد، صدوق.\n(١٠) ساقطة من الأصل، ومثبت في (ك)، والمصادر.\n(١١) إبراهيم بن محمد بن أبي يحيى الأسلمي، أبو إسحاق المدني، متروك.","vol":"14","page":543},{"text":"(قال ابن) (١) الجهم: وحدثنا أبو توبة (٢)، عن الكسائي (٣)، عن ابن أبي يحيى (٤)، عن ابن أبي حبيب (٥) عن الشعبي (٦) \" (٧) عن عبد الله بن مسعود (٨) أنَّه قال: أقرأني النبي - ﷺ - ﴿هَيْتَ لَكَ﴾ (٩).\n_________\n(١) في الأصل ثنا أبو والتصويب من (ك).\n(٢) الربيع بن نافع أبو توبة الحلبي، ثقة، حجة، عابد.\n(٣) علي بن سليمان الكيساني، إمام، فاضل، جليل القدر، قال أحمد: كان من الإسلام بمكان، كان من أهل العلم والفضل، توفي سنة (٢٣٠ هـ).\nانظر: \"الجرح والتعديل\" ٢/ ١٧٣، \"الأنساب\" للسمعاني ٣/ ٣٨٣، \"تاريخ الإسلام\" للذهبي ١٦/ ٩٠.\n(٤) متروك.\n(٥) في (ك): عن أبي حبيب ولم أجده. وعند الفراء: أبي حبيب، وعند أبي عمر الدوري: حبيب. فالله أعلم.\n(٦) عامر بن شراحيل، ثقة، مشهور، فقيه، فاضل.\n(٧) ما بين القوسين ساقطة من (ن).\n(٨) صحابي، مشهور\n(٩) [١٥٠٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه ابن أبي يحيى متروك.\nالتخريج:\nأخرجه الفراء في \"معاني القرآن\" ٢/ ٤٠، وأبو عمر الدوري في \"قراءة النبي - ﷺ - (١١٤).","vol":"14","page":544},{"text":"[١٥٠٤] وأخبرنا عبد الله (١)، أخبرنا أبو رجاء (٢)، حدثنا محمد بن الجهم (٣)، حدثنا خلف (٤)، عن الخفاف (٥)، عن شعبة (٦)، (عن الأعمش) (٧)، عن أبي وائل (٨) عن ابن مسعود (٩) أنَّه قرأ ﴿هَيْتَ لَكَ﴾. فقيل له: هِيْتَ لَكْ. فقال ابن مسعود: إنَّما نقرأها كما عُلِّمْناها (١٠).\n_________\n(١) ابن بامويه الأصفهاني، ثقة.\n(٢) محمد بن حامد التميمي، مقرئ متصدر، ثقة.\n(٣) ابن هارون السمري، ثقة، صدوق.\n(٤) خلف بن تميم بن أبي عتاب، أبو عبد الرحمن الكوفي نزيل المصيصة، عابد صدوق، وثقه أبو حاتم، ويعقوب بن شيبة، وقال ابن معين: صدوق. توفي سنة (٢١٣ هـ).\nانظر: \"الجرح والتعديل\" ٣/ ٣٧٠، \"تهذيب الكمال\" ٨/ ٢٧٦، \"سير أعلام النبلاء\" ١٠/ ٢١٢، \"التقريب\" (٨٢٧).\n(٥) عطاء بن مسلم الخفاف، أبو مخلد الكوفي، ضعيف. دفن كتبه فلا يحتج به، توفي سنة (١٩٠ هـ).\nانظر: \"تهذيب الكمال\" ٧/ ١٨٩، \"التقريب\" (٤٥٩٩).\n(٦) شعبة بن الحجاج بن الورد العتكي، ثقة، حافظ متقن باتفاق.\n(٧) من (ن)، (ك). وهو سليمان بن مهران، ثقة، حافظ، لكنه مدلس.\n(٨) شقيق بن سلمة الأسدي، ثقة، مخضرم.\n(٩) صحابي، مشهور.\n(١٠) [١٥٥٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري ٨/ ٣٦٣ الفتح في كتاب التفسير، باب قوله ﴿وَرَاوَدَتْهُ الَّتِي هُوَ فِي =","vol":"14","page":545},{"text":"ومعناها جميعًا: هلّم وأقبل وادن (١). قال الشاعر لعلي - ﵁ -:\nأَبْلِغْ أَمِيرَ المُؤمِنين ... أخَا العراق إذا أتَيْتَا\nإنَّ العِرَاقَ وأَهْلَهُ ... عُنُقٌ إلَيْكَ فَهَيْتَ هَيْتَا (٢)\nأي: أقبل أقبل!\nوقال السدي: هي بالقبطية هلّم لك (٣).\nوقال الحسن: هيت لك، كلمة بالسريانية، أي: عليك (٤).\n_________\n= بَيْتِهَا﴾، وعبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٠، والطبري في \"جامع\nالبيان\" ١٦/ ٣٠ - ٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢١.\n(١) هو قول أهل التفسير، وأهل اللغة. انظر: \"جامع البيان\" للطبري ١٦/ ٢٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢١٢١، \"البسيط\" للواحدي (١١٠ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٤.\nوانظر: \"معاني القرآن\" للفراء ٢/ ٤٠، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٥٥، \"تهذيب اللغة\" للأزهري ٦/ ٣٩٢ (هيت).\n(٢) البيتان في \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٥: وفيه وأنشدني أبو عمرو. وانظر: \"الخصائص\" لابن جني ١/ ٢٧٩، \"المحتسب\" لابن جني ١/ ٣٧٧، \"معاني القرآن\" للزجاج ٣/ ١٠٠، \"لسان العرب\" لابن منظور ٢/ ١٠٦ (هيت).\nوعنق إليك: جماعة إليك. انظر: \"تفسير ابن حبيب\" (١١٨ أ).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٧، وعلقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢١.\nوقاله ابن عباس، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" معلقًا ٧/ ٢١٢١.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٧.","vol":"14","page":546},{"text":"قال أبو عبيد: كان الكسائي يقول: هي لغة لأهل حوران وقعت إلى الحجاز، معناها: تعال (١).\nقال أبو عبيد: سألت شيخًا عالمًا من حوران فذكر أنَّها لُغَتُهُم (٢).\nوبه قال عكرمة (٣).\nوقال مجاهد (٤) وغيره: هي لغة عربية (٥) تَدْعُوه بها إلى نفسها، وهي كلمة حث وإقبال على الشيء.\nوأصلها: من الجلبة والصياح (٦)، تقول العرب: هَيَّت فُلانٌ بِفُلانٍ\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٢٨، \"معاني القرآن\" للفراء ٢/ ٤٠، \"تهذيب اللغة\" للأزهري ٦/ ٣٩٢ (هيت)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٤. حوران: مدينة من أعمال دمشق من جهة القبلة. وهي موجودة الآن تابعة\nللجمهورية السورية. انظر: \"معجم البلدان\" لياقوت ٢/ ٣١٧، \"الأطلس الجغرافي الحديث\" (٥١).\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٥، والطبري في \"جامع البيان\" ١٦/ ٢٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٤.\n(٣) أخرجه البخاري معلقًا، ووصله عبد ابن حميد كما في \"الفتح\" ٨/ ٣٦٤، وانظر: \"البسيط\" للواحدي (١١٢ أ)، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٧٤.\nوقاله ابن عباس، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٦ من طريق عكرمة عن ابن عباس.\n(٤) أخرجه الطبري في \"جامع البيان\" ٦/ ٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢١، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢١.\n(٥) وقع في الأصل و(ن): غريبة، وفي (ك) والمصادر: عربية، وهي الصواب.\n(٦) انظر: \"غريب القرآن\" لابن قتيبة (٢١٥)، \"تهذيب اللغة\" للأزهري ٦/ ٣٩٥ (هيت)، \"لسان العرب\" لابن منظور ٢/ ٣٤٨ (هيت). =","vol":"14","page":547},{"text":"إذا دعاه وصاح به.\nقال الشاعر (١):\nقَدْ رَابَني (٢) أنَّ الكَرى أسْكَتَا ... لَوْ كَانَ مَعنيًّا (٣) به لَهَيَّتا\nأي: صاح به.\nوقال أستاذنا أبو القاسم بن حبيب: رأيت في بعض التفاسير ﴿هَيْتَ لَكَ﴾ تقول: هل لك رغبة في حُسْني وجَمَالي (٤).\nوذكر أبو عبيدة: أنّ العرب لا تُثني هيت ولا تجمع ولا تؤنث، وأنها بصورة واحدة في كل حال، وإنّما يتميز بما بعده وبما قبله (٥) (٦).\n_________\n= قلت: قال الحافظ ابن حجر: والجمهور على أنها عربية معناها الحث على الإقبال، انظر: \"فتح الباري\" ٨/ ٣٦٤.\n(١) البيت في \"تهذيب اللغة\" للأزهري ٦/ ٣٩٥ (هيت)، \"لسان العرب\" لابن منظور ٢/ ٣٤٨ (هيت)، \"تاج العروس\" ٤/ ٥٥٩ (سكت)، والشطر الثاني في \"الصحاح\" للجوهري ١/ ٢٧١ \"معجم مقاييس اللغة\" لابن فارس ٦/ ٢٣، \"المخصص\" لابن سيده ٢/ ١٣٤. ولم أعرف قائله.\n(٢) في (ك): رابنا.\n(٣) في (ك): معينًا.\n(٤) انظر: \"تفسير ابن حبيب\" (١١٨ أ).\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٥، وانظر: \"معاني القرآن\" للفراء ٢/ ٤٠، \"جامع البيان\" للطبري ١٦/ ٣١.\n(٦) في (ن): بما قبله وبما بعده.","vol":"14","page":548},{"text":"﴿قَالَ﴾ يوسف ﵇ عند ذلك: ﴿مَعَاذَ اللَّهِ﴾ أعتصم بالله (١) وأستجير بالله مما تدعونني إليه، وهو مصدر تقديره: عياذًا بالله (٢).\n﴿إِنَّهُ رَبِّي﴾ يعني: إنَّ زوجك قطفير سيدي. ﴿أَحْسَنَ مَثْوَايَ﴾ أي: (٣) منزلتي. على هذا أكثر المفسرين (٤).\nوقال (بعض المفسرين) (٥) (٦): الهاء مردودة إلى الله سبحانه ﴿أَحْسَنَ مَثْوَايَ﴾ أي: آواني، ومن بلاء الجب عافاني.\n﴿إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ﴾ يعني: إن فعلت هذا فخنته في أهله بعد ما\n_________\n(١) في (ن): اعتصم باللهِ واستجير بالله.\n(٢) انظر: \"معاني القرآن\" للزجاج ٣/ ١٠١، والطبري في \"جامع البيان\" ١٦/ ٣٢، \"زاد المسير\" لابن الجوزي ٤/ ٢٠٣.\n(٣) في (ك): أي منزلتي.\n(٤) قال مجاهد وابن أبي نجيح والسدي وابن إسحاق، أخرجها عنهم الطبري في \"جامع البيان\" ١٦/ ٣٢ ولم يحك غيره.\nوانظر: \"تفسير ابن أبي حاتم\" ٧/ ٢١٢٢، \"البسيط\" للواحدي ١١٢ ب وعزاه لأكثر المفسرين.\nوقال ابن الجوزي: لا يجوز أن يكون ﴿إِنَّهُ رَبِّي﴾ يعني: الله ﷿.\nانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٠٣، ونحوه قاله تقي الدين ابن تيمية انظر: \"الفتاوى\" ١٥/ ١٤١، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٥.\n(٥) في (ن): بعضهم.\n(٦) انظر: \"تفسير ابن حبيب\" (١١٨ أ) وصوبه الواحدي في \"البسيط\" (١١٢ ب)، ونسبه للزجاج، وكذلك القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٦٥.\nقلت: والذي في \"معاني القرآن\" للزجاج ٣/ ١٠١ يوافق الجمهور.\nحيث قال: أي: إنّ العزيز ربي. فلعله في كتاب آخر، وانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٧٥.","vol":"14","page":549},{"text":"أكرمني وائتمنني وأحسن مثواي، فأنا ظالم ولا يفلح الظالمون (١)، وقيل: الزناة (٢).\n\n<span data-type=\"title\" id=toc-1994>٢٤ </span>- ﴿وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا﴾\nمعنى الهم بالشيء: حديث المرء نفسه به ولما (٣) يفعل ذلك، كقول الشَّاعر (٤):\nهَمَمْتُ، وَلَمْ أَفْعَل، وكِدْتُ وَلَيْتَنِي ... تَرَكْتُ عَلَى عُثْمَانَ تَبْكي حَلائِلُه\nفأما ما كان من هم يوسف بالمرأة، وهم (٥) المرأة به فإن أهل العلم اختلفوا في ذلك.\nفروى سفيان بن عيينة (٦)، عن عبيد الله بن أبي يزيد (٧) قال:\n_________\n(١) قاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٢.\n(٢) قاله الكلبي، انظر: \"البسيط\" للواحدي (١١٢ ب)، واختاره ابن حبيب، انظر: \"تفسيره\" (١١٨ أ)، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٠٣.\n(٣) في (ن): لم.\n(٤) هو ضابئ بن الحارث البرجمي، شاعر كثير الشر، خبيث اللسان، جاهلي أدرك الإِسلام، تُوفِّي سنة (٣٠ هـ)، والبيت من قصيدة له في السجن، وكان قد أعد حديدة يريد أن يغتال بها عثمان - ﵁ -. انظر \"الحماسة\" للبحتري (١١)، \"خزانة الأدب\" لعبد القادر البغدادي ٩/ ٣٢٣، \"الشعر والشعراء\" لابن قتيبة ١/ ٣٨٥، \"لسان العرب\" لابن منظور ٥/ ١٢٥ (قبر).\n(٥) في (ن): وهمساها.\n(٦) ثِقَة، حافظ، إمام، حجة، تغير حفظه بأخرة، وكان ربما دلس عن الثِّقات.\n(٧) عبيد الله بن أبي يزيد المكيّ، مولى آل قارظ بن شيبة، ثِقَة كثير الحديث. مات سنة =","vol":"14","page":550},{"text":"سمعت ابن عباس (١) (﵄ يقول: قد) (٢) سئل ما بلغ من هم يوسف؟ قال: حلَّ الهِمْيَان (٣) وجلس منها مجلس الخائن (٤) (٥).\nوروى ابن جريج (٦) عن ابن أبي مُلَيْكَة (٧)، قال: سألت ابن عباس (٨) ما بلغ من همِّ يوسف؟ قال: اسْتَلْقَتْ له على قفاها، وقعد بين رجليها ليِنْزع ثيابه (٩).\n_________\n= (١٢٦ هـ) روى له الجماعة. انظر: \"الجرح والتعديل\" ٥/ ٣٣٧، \"تهذيب الكمال\" ١٩/ ١٧٨، \"التقريب\" (٤٣٥٣).\n(١) صحابي، مشهور.\n(٢) من (ك).\n(٣) الهميان: ما يشد به السراويل. انظر: \"لسان العرب\" لابن منظور ٦/ ٤٧٠٦.\n(٤) في (ن): الخاتن، وفي (ك): المجامع.\n(٥) [*] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه سعيد بن منصور في \"سننه\" ٥/ ٣٨٧، والطبري في \"جامع البيان\"\n١٦/ ٣٥.\n(٦) عبد الملك بن عبد العزيز بن جريج، ثِقَة، فقيه، فاضل، كان يدلس ويرسل.\n(٧) عبد الله بن عبيد الله بن أبي مليكة المدنِيُّ، ثِقَة، فقيه.\n(٨) صحابي، مشهور.\n(٩) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه سعيد ابن منصور في \"سننه\" ٥/ ٣٨٦، والطبري في \"جامع البيان\" ١٦/ ٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٢.","vol":"14","page":551},{"text":"وقال سعيد بن جبير: أطلق تكة سراويله (١).\nوقال مجاهد: حلَّ السراويل حتَّى بلغ الإليتين، وجلس منها مجلس الرَّجل من امرأته (٢).\nوقال الضحاك: جرى الشيطان فيما بينهما، فضرب بيده إلى جيد يوسف، وباليد الأخرى إلى جيد المرأة، حتَّى جمع بينهما (٣).\nقال السدي (٤) وابن إسحاق (٥): لما أرادت امرأة العزيز مراودة يوسف عن نفسه، جعلت تذكر له محاسن نفسه وتشوقه إلى نفسها، فقالت له: يَا يوسف ما أحسن شعرك! فقال: هو أول ما ينثر من جسدي. قالت له: يَا يوسف ما أحسن عينيك! قال: في أول ما يسيل إلى الأرض من جسدي. قالت: ما أحسن وجهك! قال: هو للتراب يأكله (٦). فلم تزل تطمعه (٧) مرة وتخيفه أخرى، وتدعوه إلى\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٥.\n(٢) أخرجه عبد الرَّزّاق ٢/ ٣٢١، والطبري في \"جامع البيان\" ١٦/ ٣٦، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٢٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٣.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٣، والمصنف لم يفصل بين كلاميهما.\n(٦) هنا ينتهي كلام السدي، ويبدأ كلام ابن إسحاق.\n(٧) في (ك): تطعمه.","vol":"14","page":552},{"text":"اللذة، وهو شاب مستقل (١) يَجِدُ من شَبَقِ الشباب ما يجد الرَّجل، وهي حسناء جميلة حتى لأن لها مما يرى من كَلَفِهَا (٢) به، ولما يتخوف منها، حتَّى خلوا في بعض البيوت وهَمَّ بها.\nفهذِه أقاويل المفسرين من السلف الصالحين.\nوقال جماعة من المتأخرين (٣): لا يليق هذا بالأنبياء ﵈ فأولوا (٤) الآية بضروب من التأويل.\nفقال بعضهم: وهمَّ بالفرار منها (٥). وهذا لا يصح؛ لأن الفرار مذكر وليس له في الآية ذكر.\nوقيل: وهَمَّ (بضربها ودفعها) (٦) (٧).\n_________\n(١) في (ن): مستقبل.\n(٢) في (ك): كلها.\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ٣٨، \"تفسير ابن حبيب\" (١١٨ ب)، وفيه: وغير هذا أولى بالأنبياء لمكانهم من الله.\n(٤) في (ن): وأولوا، وفي (ك): فأول.\n(٥) انظر: \"تفسير ابن حبيب\" (١١٨ ب)، وضعفه بما ضعفه به المصنف.\nوقال ابن الجوزي في \"زاد المسير\" ٤/ ٢٠٧: وهو قول مرذول، أَفَتَراه أراد الفرار منها فلما رأى برهان ربه أقام عندها!؟\n(٦) انظر: \"جامع البيان\" للطبري ١٦/ ٣٨ وضعفه، \"المحرر الوجيز\" لابن عطية ٧/ ٤٧٧ وضعفه أَيضًا، \"النكت والعيون\" للماوردي ٣/ ٢٤ ونسبه لبعض المتأخرين، \"زاد المسير\" لابن الجوزي ٤/ ٢٠٦ ونسبه لابن الأنباري، وينظر \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٧٤، \"إعراب القرآن\" لأبي القاسم الأصبهاني (١٦٩).\n(٧) في (ك): يضربها ويدفعها.","vol":"14","page":553},{"text":"وقيل: وهَمَّ بمخاصمتها ورفعها إلى زوجها (١).\nوقيل: وهَمَّ بالطَّاعة. كناية عن غير مذكور (٢).\nوقيل: تم الكلام عند قوله: ﴿وَلَقَدْ هَمَّتْ بِهِ﴾. ثم ابتدأ الخبر عن يوسف فقال: ﴿وَهَمَّ بِهَا لَوْلَا أَنْ رَأَى بُرْهَانَ رَبِّهِ كَذَلِكَ﴾ على التقديم والتأخير، تقديرها: لولا أن رأى برهان ربه لهمَّ بها، ولكنه رأى البرهان فلم يهمَّ. كقوله ﷿: ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ﴾ (٣).\nوهذا فاسد عند أئمة اللغة (٤)؛ لأن العرب لا تقدم جواب لولا قبلها. لا تقول: لَقُمْتُ لَوْلا زَيدٌ، وهو يريد: لولا زيد لقمت.\nقال جويبر (٥) عن الضحاك (٦)، عن ابن عباس (٧) قال: همَّت\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١١٨ ب).\nوقال عقبة: هذا قول حسن.\n(٢) انظر: \"تفسير ابن حبيب\" (١١٨ ب).\n(٣) النساء: ٨٣.\n(٤) انظر: \"معاني القرآن\" للزجاج ٣/ ١٠١، \"إعراب القرآن\" للنحاس ٢/ ١٣٤، \"جامع البيان\" للطبري ١٦/ ٣٨، \"تفسير ابن حبيب\" (١١٨ ب)، \"البسيط\" للواحدي (١١٣ أ)، \"النكت والعيون\" للماوردي ٣/ ٢٤، \"زاد المسير\" لابن الجوزي ٤/ ٢٠٦، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٧٤.\n(٥) الأزدي، ضعيف جدًّا.\n(٦) ابن مزاحم، صدوق، كثير الإرسال.\n(٧) الصحابي المشهور.","vol":"14","page":554},{"text":"بيوسف (أن يفترشها) (١)، وهمَّ بها يوسف يعني: تمناها أن تكون له زوجة (٢)\nوهذِه التأويلات التي حكيناها كلها غير قوية ولا مَرْضيَّة (٣)؛ لمخالفتها أقوال القدماء من العلماء الذين يؤخذ عنهم التأويل، وهم قد أخذوا عن الذين شهدوا التنزيل.\nولما رُوي في الخبر الصحيح أن يوسف ﵇ لما دخل على الملك وأقرت المرأة، وقال يوسف: ﴿ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ﴾ قال له جبريل ﵇: ولا حين هممت بها يَا يوسف! فقال يوسف (عند ذلك) (٤): ﴿وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ﴾ الآية (٥).\n_________\n(١) في (ن): ليفترشها.\n(٢) [*] الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nالتخريج:\nانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٠٥، وذكره البَغَوِيّ في \"معالم التنزيل\" ٤/ ٢٢٩ - بغير نسبة- وكذلك القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٦٦، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٧٤.\n(٣) وكذلك ضعفها جماعة منهم. الطبري في \"جامع البيان\" ١٦/ ٣٨، وجعلها من التأويل بالرأي، وكذلك ضعفها ابن حبيب (١١٨ ب)، والواحدي في \"البسيط\" (١١٢ ب)، وابن الجوزي كما في \"زاد المسير\" لابن الجوزي ٤/ ٢٠٥، وابن الأنباري في \"الأضداد\" (٤١١ - ٤١٤)، \"الوقف والابتداء\" لابن الأنباري ٢/ ٧٢٠.\n(٤) ساقطهَ من (ك).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٤٣، وابن أبي حاتم في \"تفسير القرآن =","vol":"14","page":555},{"text":"فأما أهل الحقائق فإنهم قالوا -في وجه هذِه الآية-: إن (١) الهمّ همّان (٢):\nهمٌّ مقيم ثابت، وهو إذا كان معه عزم وعقد ونية ورضى، مثل: هم امرأة العزيز، والعبد مأخوذ به.\nوهمٌّ عارض وارد وهو الخطرة (٣) والفكرة وحديث النفس، من غير اختيار ولا عزم، مثل هم يوسف ﵇ والعبد غير مأخوذ بها (٤) ما لم\n_________\n= العظيم\" ٧/ ٢١٥٨، والبيهقي في شعب الإيمان، والفريابي وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٤٢ من طريق سماك عن عكرمة، عن ابن عباس.\nوأخرج الطبري في \"جامع البيان\" ١٦/ ١٤٣ - ١٤٥ نحوه عن سعيد بن جبير وأبي الهذيل والحسن وقتادة وعكرمة، وانظر: \"الدر المنثور\" للسيوطي ٤/ ٤٢.\n(١) من (ن).\n(٢) قاله ثعلب، انظر: \"تهذيب اللغة\" للأزهري ٥/ ٣٨٢ (همم)، وقاله أبو العباس أَحْمد بن يحيى كما في \"الوسيط\" للواحدي ٣/ ٦٠٨، \"البسيط\" له (١١٣ أ).\nوانظر: \"تفسير ابن حبيب\" (١١٨ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٠٣، \"إعراب القرآن\" للنحاس ٢/ ١٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٧ وعزاه للحسن، وحسنه.\nوقد نبه ابن عطية إلى أن يوسف لم يكن نبيًّا في وقت هذِه النازلة؛ فإن ذلك لم يصح ولا تظاهرت به رواية؛ وإن كان ذلك فهو مؤمن قد أُتِيَ حكمًا وعلمًا، ويجوز عليه الهم الذي هو إرادة الشيء دون مواقعته. ثم قال: وإن فرضناه نبيًّا -في ذلك الوقت- فلا يجوز عليه عندي إلَّا الهم الذي هو الخاطر، ولا يصح عليه شيء مما ذكر من حل التكة ونحو ذلك؛ لأن العصمة مع النبوة.\nانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٧٧.\n(٣) في الأصل النظرة، والتصويب من (ن).\n(٤) في (ك): به.","vol":"14","page":556},{"text":"يتكلم به أو يفعله، يدل عليه ما:\nرُوي عن ابن المبارك قال: قلت: لسفيان أيؤخذ العبد بالهَمَّة؟ قال: إذا كانت عزمًا أُخذ بها.\n[١٥٠٥] وقد أخبرنا أبو طاهر محمَّد بن الفضل بن محمَّد ابن إسحاق المزكي (١)، (قراءة عليه في شهر ربيع الأول سنة ثلاث وثمانين وثلاث مائة فأقر به) (٢)، أخبرنا جدي أبو بكر محمَّد بن إسحاق بن خزيمة (٣)، حَدَّثَنَا محمَّد بن رافع (٤)، حَدَّثَنَا أبو الحسن علي بن حفص المدائنيّ (٥)، حَدَّثَنَا ورقاء بن عمر (٦)، عن أبي الزِّناد (٧)، عن عبد الرَّحْمَن الأعرج (٨)، عن أبي هريرة (٩).\n[١٥٠٦] وأخبرنا (١٠) أبو سعيد محمَّد بن عبد الله بن\n_________\n(١) في (ن): الزكي وهو خطأ. وهو محدث، ثِقَة، لكن تغير عقله قبل موته بثلاث سنوات، وما سمع أحد منه بعد تغيره.\n(٢) ساقطة من (ن).\n(٣) اتفق في وقته أهل الشرق أنَّه إمام الأئمة.\n(٤) القشيري، أبو عبد الله النَّيْسَابُورِيّ، ثِقَة.\n(٥) صدوق.\n(٦) أبو بشر اليشكري، الكُوفيّ، صدوق.\n(٧) عبد الله بن ذكوان القُرشيّ، أبو عبد الرَّحْمَن المدنِيُّ، ثِقَة فقيه.\n(٨) عبد الرَّحْمَن بن هرمز الأعرج، أبو داود المدنِيُّ، ثِقَة ثبت.\n(٩) صحابي، مشهور.\n(١٠) في (ن)، (ك): حدثنا.","vol":"14","page":557},{"text":"حمدون (١) الثقة الأمين بقراءتي عليه، أخبرنا أبو حامد (أَحْمد بن محمَّد ابن الحسن) (٢) الشَّرْقِي (٣)، حَدَّثَنَا محمَّد بن يحيى الذهلي (٤)، وعبد الرَّحْمَن بن بشر العَبْدِي (٥)، وأَحمد بن يوسف السُّلمي (٦) قالوا: أخبرنا عبد الرَّزّاق بن همام، أخبرنا معمر (٧) بن راشد، عن همام (٨) ابن منبه، قال: هذا ما أخبرنا أبو هريرة عن محمَّد رسول الله -ﷺ-.\n[١٥٠٧] وحدثنا أبو سعيد محمَّد بن موسى (٩) بن الفضل (١٠) واللفظ له، أخبرنا أبو عبد الله محمَّد بن عبد الله بن أَحْمد الأصفهاني، أخبرنا أبو بكر عبد الله بن محمَّد بن عبيد القُرشيّ (١١)، حَدَّثَنَا يحيى بن أَيُّوب (١٢)، أخبرنا إسماعيل بن جعفر (١٣)، قال:\n_________\n(١) أبو سعيد النَّيْسَابُورِيّ، العالم، الزَّاهد، الصالح، لم يذكر بجرح أو تعديل، ووثقه المصنف.\n(٢) ساقطة من (ن).\n(٣) ثِقَة، مأمون.\n(٤) ثِقَة حافظ، جليل.\n(٥) أبو محمَّد النَّيْسَابُورِيّ، ثِقَة.\n(٦) أبو الحسن النَّيْسَابُورِيّ، ثِقَة، حافظ.\n(٧) ثِقَة، ثبت، فاضل.\n(٨) ثِقَة.\n(٩) من (ن).\n(١٠) الثقة، المأمون.\n(١١) ابن أبي الدنيا، صدوق، حافظ، صاحب تصانيف.\n(١٢) يحيى بن أَيُّوب المقابري، أبو زكرياء البغدادي، ثِقَة عابد. تُوفِّي سنة (٢٣٤ هـ).\nانظر: \"تهذيب الكمال\" ١١/ ١٨٨، \"التقريب\" (٧٥٦٢).\n(١٣) ابن أبي كثير الأَنْصَارِيّ، الزرقي مولاهم، ثِقَة ثبت.","vol":"14","page":558},{"text":"أخبرني العلاء (١)، عن أَبيه (٢)، عن أبي هريرة أن رسول الله -ﷺ- قال: \"يقول الله ﷿: إذا همَّ عبدي بحسنة ولم يعملها كتبتها له حسنة (٣)، فإن عملها كتبتها (٤) له عشر حسنات إلى سبعمائة ضعف، وإذا همَّ عبدي بسيئة ولم يعملها لم أكتبها عليه، فإان عملها كتبتها عليه سيئة واحدة (٥)، فان تركها من أجلي كتبتها له حسنة\" (٦).\nوالقولُ (ثابتٌ (٧) بأن مِثْل) هذِه الزلات (٨) والصغائر على الأنبياء\n_________\n(١) العلاء بن عبد الرَّحْمَن بن يعقوب الحُرَقي، أبو شبل المدنِيُّ، صدوق ربما وهم.\n(٢) عبد الرَّحْمَن بن يعقوب الحُرَقي، المدنِيُّ، ثِقَة.\n(٣) ساقطة من (ن).\n(٤) في (ن): كتبت.\n(٥) ساقطة من (ن).\n(٦) [١٥٠٥ - ١٥٠٧] الحكم على الإسناد:\nأسانيده الثلاثة صحيحة.\nالتخريج:\nالحديث أخرجه مسلم في الإيمان، باب إذا هم العبد (١٣٠)، وأبو يعلى في \"مسنده\" (٦٥٠٠)، وأبو عوانة في \"مسنده\" ١/ ٨٣، وابن حبان في \"صحيحه\" ٢/ ١٠٦، وابن منده في \"الإيمان\" (٣٧٧) كلهم من طريق العلاء بن عبد الرَّحْمَن عن أَبيه به.\nوأخرجه البُخَارِيّ في في التوحيد، باب قوله تعالى: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ (٧٥٠١)، ومسلم في الإيمان، باب إذا هم العبد (١٢٨٣)، والتِّرمذيّ في التفسير، باب ومن سورة الأنعام (٣٠٧٣)، وأَحمد في \"مسنده\" ٢/ ٢٤٢. كلهم من طريق أبي الزِّناد عن الأعرج به.\n(٧) ساقطة من (ك).\n(٨) في (ن): بإثبات.","vol":"14","page":559},{"text":"صلوات الله عليهم غير محظور، لضروب من الحكمة (١):\nأحدها: ليكونوا من الله تعالى على وجل إذا ذكروها فيجدُون (٢) في طاعته إشفاقًا منها، ولا يتكلون على سعة رحمة الله تعالى.\nوالثاني: ليُعَرِّفهم موقع نعمته سبحانه عليهم (٣) بصحفه عنهم.\nوالثالث: ليجعلهم أئمة لأهل الذنوب في رجاء رحمه الله تعالى وترك الإياس من عفوه وفضله (٤).\n[١٥٠٨] وقد أخبرني ابن فنجويه (٥)، حَدَّثَنَا الفضل بن الفضل (٦)، حَدَّثَنَا علي بن إسحاق بن (٧) زَاطْيا (٨)، حَدَّثَنَا لُوَيْن (٩)، حَدَّثَنَا إسماعيل بن زكريا (١٠)،\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٣٨، \"المحرر الوجيز\" لابن عطية ٧/ ٤٧٦، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٧.\n(٢) في الأصل فيحدرون، والتصويب من (ن).\n(٣) في (ن): رحمته عليهم.\n(٤) هذا المعنى قاله الحسن ووافقه عليه أبو عبيد، انظر: \"البسيط\" للواحدي (١١٣ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٠٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٦٧.\n(٥) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٦) الفضل بن الفضل بن العباس الكندي، صدوق.\n(٧) ساقطة من (ن).\n(٨) علي بن إسحاق بن عليّ بن زاطيا المخرمي، صدوق لا بأس به.\n(٩) محمَّد بن سليمان بن حبيب الأسدي الكُوفيّ، ثِقَة.\n(١٠) ابن مرة الخُلقاني الأسدي، صدوق، يخطئ قليلًا.","vol":"14","page":560},{"text":"عن محمَّد بن عون (١) الخُرَاسَانِيّ (٢)، عن عكرمة (٣)، عن ابن عباس (٤) قال: قال رسول الله -ﷺ-: \"ما من أحد إلَّا يَلْقَى الله تعالى قَد هَمَّ بخطيئة أو عملها، إلَّا يحيى بن زكريا ﵉ فإنّه لم يهم بها ولم يعملها\" (٥).\n[١٥٠٩] أخبرنا ابن فنجويه (٦)، حَدَّثَنَا طلحة (٧) وابن البَوَّاب (٨)، قالا: حَدَّثَنَا (٩)\n_________\n(١) في (ك): بن عيون.\n(٢) محمَّد بن عون أبو عبد الله الخُرَاسَانِيّ، متروك الحديث.\n(٣) مولى ابن عباس، ثِقَة، ثبت، عالم بالتفسير.\n(٤) صحابي، مشهور.\n(٥) [١٥٠٨] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأجل محمَّد بن عون.\nالتخريج:\nأخرجه البَزَّار (٢٣٥٩) \"كشف الأستار\" من طريق محمَّد بن عون عن عكرمة به. ومحمَّد بن عون متروك. وأخرجه أَحْمد في \"المسند\" ١/ ٢٩٥، وابن أبي شيبة في \"المصنف\" ١١/ ٥٦٢، والطبراني في \"المعجم الكبير\" (١٢٩٣٣)، والحاكم في \"المستدرك\" ٢/ ٥٩١ كلهم من طريق علي بن زيد عن يوسف بن مهران عن ابن عباس به. وعلي بن زيد بن جدعان ضعيف. وأخرجه الحاكم في \"المستدرك\" ٣/ ٥٩١ عن الحسن مرسلًا. فالحديث لا يصح.\n(٦) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٧) طلحة بن محمَّد بن جعفر المقرئ، أبو القاسم الشاهد البغدادي، يعرف بغلام مجاهد. سيء الحال في الحديث، وضعفه الأزهري.\n(٨) عبيد الله بن أَحْمد بن يعقوب، أبو الحسين بن البواب المقرئ، ثِقَة.\n(٩) في (ك): أخبرنا.","vol":"14","page":561},{"text":"ابن مجاهد (١)، حَدَّثَنَا ابن أبي خَيْثَمَة (٢)، حَدَّثَنَا مصعب بن عبد الله (٣) (٤)، حَدَّثني مصعب بن عثمان (٥) قال: كان سليمان بن يسار (٦) من أحسن النَّاس وجهًا، فدخلت عليه امرأة تستفتيه فسامته نفسه، فامتنع عليها وذَكَّرها (٧)، فقالت له: إن لم تفعل لأشهرنَّك ولأصيحنَّ بك. قال: فخرج وتركها، فرأى في منامه يوسف ﵇، فقال له: أَنْتَ يوسف. قال: أنا يوسف الذي هممت وأنت سليمان (الذي لم تهمّ) (٨) (٩).\n_________\n(١) أَحْمد بن موسى بن العباس، أبو بكر البغدادي، النَّحويّ المقرئ، ثِقَة، مأمون.\n(٢) أَحْمد بن زهير أبي خيثمة، ثِقَة، حافظ، متقن.\n(٣) ساقطة من (ك).\n(٤) مصعب بن عبد الله بن ثابت بن عبد الله الأسدي، أبو عبد الله الزُّبيريّ، صدوق، عالم بالنسب.\n(٥) مصعب بن عثمان بن مصعب بن عروة بن الزُّبير بن العوام، لم يذكر بجرح أو تعديل. انظر \"جمهرة أنساب العرب\" لابن حزم (ص ١٢٤).\n(٦) سليمان بن يسار الهلالي المدنِيُّ، ثِقَة فاضل.\n(٧) في (ك): فكرهها.\n(٨) في (ن): الذي يهم. وهذا خبر غير جيد.\n(٩) [١٥٠٩] الحكم على الإسناد:\nفيه شيخ المصنف كثير الرواية للمناكير، وطلحة المقرئ ضعيف، ومصعب بن عثمان لم أجد فيه جرحًا أو تعديلًا، والرؤيا لا تقوم بها حجة، والله أعلم.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٦٩، وقال: لا يصح؛ لأن هذا يقتضي أن تكون درجة الولاية أرفع من درجة النبوة، وهذا محال.","vol":"14","page":562},{"text":"(وأما البرهان الذي رآه يوسف ﵇ فإن العلماء اختلفوا فيه) (١).\n[١٥١٠] أخبرنا أبو الحسن عبد الرَّحْمَن بن إبراهيم بن محمَّد بن يحيى (٢)، حَدَّثَنَا أبو العباس الأصم (٣)، حَدَّثَنَا الحسن بن عليّ (٤)، حَدَّثَنَا حسن بن عطية (٥)، عن إسرائيل (٦)، عن أبي (٧) حصين (٨)، عن سعيد (٩)، عن ابن عباس (١٠): ﴿لَوْلَا أَنْ رَأَى بُرْهَانَ رَبِّهِ﴾ قال: مثل له يعقوب فضرب بيده في صدره، فخرجت شهوته من أنامله (١١).\n_________\n(١) في (ك): اختلف العلماء في البرهان الذي رأى يوسف.\n(٢) ثِقَة.\n(٣) محمَّد بن يعقوب النَّيْسَابُورِيّ، ثِقَة.\n(٤) الحسن بن عليّ بن عفان العامري، صدوق.\n(٥) الحسن بن عطية بن نجيح القُرشيّ، أبو علي الكُوفيّ البَزَّار، قال أبو حاتم: صدوق، وكذلك قال الحافظ، مات سنة (٢١١ هـ) أو نحوها، وروى له التِّرْمِذِيّ حديثًا واحدًا.\nانظر: \"الجرح والتعديل\" ٣/ ٢٧، \"تهذيب الكمال\" ٦/ ٢١٣، \"التقريب\" (١٢٥٧).\n(٦) إسرائيل بن يونس بن أبي إسحاق السبيعي الهمداني، أبو يوسف الكُوفيّ، ثِقَة.\n(٧) في (ك): ابن.\n(٨) عثمان بن عاصم بن حصين الأسدي، أبو حصين الكُوفيّ، ثِقَة، ثبت، سني، وربما دلس.\n(٩) ابن جبير، ثِقَة، ثبت، فقيه.\n(١٠) صحابي، مشهور.\n(١١) [١٥١٠] الحكم على الإسناد:\nفيه الحسن بن عليّ والحسن بن عطية كلاهما صدوق، وبقية رجاله ثقات.\nالتخريج: =","vol":"14","page":563},{"text":"وقال الحسن (١) وسعيد بن جبير (٢) وحميد بن عبد الرَّحْمَن (٣) ومجاهد (٤) وعكرمة (٥) وابن سيرين (٦) وأبو صالح (٧) وشِمْر بن عطية (٨) والضَّحَاك (٩): انفرج له سقف البيت، فرأى يعقوب عاضًّا\n_________\n= أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٣ من طريق إسرائيل بن يونس.\n(١) أخرجه عبد الرَّزّاق في \"تفسير القرآن العظيم\" ٢/ ٣٢١، والطبري في \"جامع البيان\" ١٦/ ٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٤، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣.\nحميد بن عبد الرَّحْمَن بن عوف الزُّهْرِيّ، المدنِيُّ محدث جليل، ثِقَة.\n(٤) أخرجه عبد الرَّزّاق في \"تفسير القرآن العظيم\" ٢/ ٣٢١، والطبري في \"جامع البيان\" ١٦/ ٤٤، وابن المنذر كما في \"الدر المنثور\" للسيوطى ٤/ ٢٣.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٥.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٤، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٣.\nوهو محمَّد بن سيرين الأَنْصَارِيّ مولاهم.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٦، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٢٣.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٦.\n(٩) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٧/ ٢١٢٥.","vol":"14","page":564},{"text":"على إصبعه.\nقال ابن جبير: فكل ولد يعقوب ولد له اثنا عشر ولدًا إلَّا يوسف صورة أَبيه فاستحيا منه (١).\nقال قتادة: (صور له) (٢) يعقوب ﵇، فقال له: يَا يوسف تعمل عمل السفهاء وأنت مكتوب في الأنبياء (٣)!\nوروى ابن أبي مليكة عن ابن عباس قال: نودي يَا يوسف! أتزني فتكون كالطير وقع ريشه فذهب يطير (٤) ولا ريش له (٥)!\nقال السدي: (نودي يَا يوسف تواقعها!؟ إنما مثلك) (٦) ما لم تواقعها مثل (طير في جو السماء) (٧) لا يطاق، ومثلك إن واقعتها مثله إذا مات وقع (٨) في الأرض لا يستطيع أن يدفع عن نفسه، ومثلك ما لم تواقعها مثل الثور الصعب الذي لا يعمل عليه، ومثلك\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٥، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٣.\n(٢) في (ك): رأى صورة يعقوب ﵇.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٤، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٣.\n(٤) في (ك): ليطير.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٢.\n(٦) في (ك): رأى يعقوب ﵇ قائمًا في البيت يقول يَا يوسف إنما أنت مثلك.\n(٧) في (ن): الطير في السماء.\n(٨) في (ك): ووقع.","vol":"14","page":565},{"text":"إن واقعتها مثل الثور حين يموت فيدخل النمل في أصل قرنيه فلا يستطيع أن يدفع عن نفسه (١).\nقال (٢) أبو مَوْدُود (٣) عن محمَّد بن كعب القُرظي (٤) قال: رفع يوسف رأسه إلى سقف البيت حين همَّ، فرأى (٥) كتابًا في حائط البيت ﴿وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا (٣٢)﴾ (٦).\nوقال أبو مَعْشَر (٧) عنه: لولا ما رأى في القرآن من تحريم الزنا وتعظيمه (٨).\nوأراد القُرَظِي بالقرآن: صُحُف إبراهيم ﵇.\n[١٥١١] وأخبرنا عبد الله بن حامد (بن محمَّد) (٩) الوَزّان (١٠)، أخبرنا أَحْمد بن محمَّد بن يزيد السكري (١١)، حَدَّثَنَا محمَّد بن\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٥.\n(٢) في (ك): وروى.\n(٣) بحر بن موسى، أبو مودود، لين من الخامسة.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٥.\n(٥) ساقطة من (ن).\n(٦) الإسراء: ٣٢.\n(٧) نجيح بن عبد الرَّحْمَن السدي، أبو معشر المدنِيُّ، ضعيف.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٥.\n(٩) ساقطة من (ن).\n(١٠) لم يذكر بجرح أو تعديل.\n(١١) لم أجده.","vol":"14","page":566},{"text":"إبراهيم بن خالد (١)، حَدَّثَنَا عمر بن حفص البَصْرِيّ (٢)، ببغداد، حَدَّثَنَا أبو الهيثم خالد بن يزيد البَصْرِيّ (٣)، حَدَّثَنَا جرير (٤)، عن ليث (٥)، عن مجاهد (٦)، عن ابن عباس (٧) في قول الله ﷿: ﴿وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا﴾ قال: حل سراويله، وقعد منها مقعبد الرجل من امرأته، فإذا بكف قد بدت فيما بينهما ليس فيها عَضُدٌ ولا مِعْصم (مكتوب فيه ﴿وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ (١٠) كِرَامًا كَاتِبِينَ (١١) يَعْلَمُونَ مَا تَفْعَلُونَ (١٢)﴾ (٨) فقام هاربًا وقامت، فلما ذهب عنهما الرعب عادت وعاد، فلما قعد منها مقعد الرجل من امرأته، فإذا بكف قد بدت فيما بينهما ليس فيها عَضُدٌ ولا مِعْصم) (٩) مكتوب فيه (١٠) ﴿وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً\n_________\n(١) محمَّد بن إبراهيم بن خالد بن مخلد، أبو بكر المقرئ، حدث عن محمَّد بن أَيُّوب الرَّازيّ، روى عنه المعافي بن زكريا الجريري، ولم يذكر بجرح أو تعديل.\n\"تاريخ بغداد\" ١/ ٤١١ (٣٩٨).\n(٢) صدوق.\n(٣) صدوق، مقرئ، له أوهام.\n(٤) جرير بن عبد الحميد بن قُرْط الضَّبِّيّ، الكُوفيّ، ثِقَة، صحيح الكتاب، وقيل كان في آخر عمره يهم من حفظه.\n(٥) ليث بن أبي سُليم بن زينم القُرشيّ مولاهم، صدوق، اختلط جدًّا، ولم يتميز حديث فترك.\n(٦) ثِقَة، إمام في التفسير وفي العلم.\n(٧) الصحابي، المشهور.\n(٨) الانفطار: ١٠ - ١٢.\n(٩) ما بين القوسين ساقطة من (ن).\n(١٠) في (ك): فيها.","vol":"14","page":567},{"text":"وَسَاءَ سَبِيلًا (٣٢)﴾ (١) فقام هاربًا وقامت (٢)، فلما ذهب عنهما الرعب عادت وعاد، فلما قعد منهما مقعد الرجل من امرأته، إذا بكف قد بدت فيما بينهما ليس فيها عَضُدٌ ولا مِعْصم مكتوب فيه (٣) ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ (٢٨١)﴾ (٤)، فقام هاربًا وقامت (٥) فلما ذهب عنهما الرُّعْب عادت وعاد، فلما قعد منها مقعد الرجل من امرأته قال الله تعالى لجبريل ﵇: يَا جبريل (٦) أدرك عبدي قبل أن يصيب الخطيئة. فانحط جبريل عاضًّا على كفه أو إصبعه وهو يقول: يَا يوسف أتعمل عمل السفهاء، وأنت مكتوب عند الله في الأنبياء! فذلك قوله ﴿كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ﴾ (٧).\n_________\n(١) الإسراء: ٣٢.\n(٢) ساقطة من (ن).\n(٣) في (ك): فيها.\n(٤) البقرة: ٢٨١.\n(٥) من (ك).\n(٦) ساقطة من (ك).\n(٧) [١٥١١] الحكم على الإسناد:\nإسناده ضعيف؛ آفته ليث بن أبي سليم، وفيه من لم أعرف.\nالتخريج:\nوأخرجه الواحدي في \"الوسيط\" ٣/ ٦٠٨ من طريق المصنف به. وذكره ابن الجوزي في \"زاد المسير\" ٤/ ٢٠٩.\nوأخرج ابن المنذر وأبو الشيخ عن وهب بن منبه نحوه كما في \"الدر المنثور\" للسيوطي ٤/ ٢٤ وهو من المنقول عن بني إسرائيل.","vol":"14","page":568},{"text":"[١٥١٢] أخبرنا عبد الله بن حامد (١)، أخبرنا الحسين بن محمَّد بن الحسين البلخي (٢)، حَدَّثَنَا أَحْمد بن الليث بن الخليل (٣)، حَدَّثَنَا عبد العزيز بن منيب (٤) حَدَّثَنَا حفص (٥) بن يزداد الصفار.\n[١٥١٣] وأخبرني ابن فنجويه (٦)، حَدَّثَنَا عبيد الله بن محمَّد بن شنبه (٧)، حَدَّثَنَا علي بن (مروان زاذ) (٨)، حَدَّثَنَا العباس بن الوليد النَّرْسِي (٩)، حَدَّثَنَا هاني أبو (١٠) عمرو، حَدَّثني عمارة بن عطية (١١)، عن وهب بن منبه (١٢) أنَّه قال: لما هَمَّ يوسف وامرأة العزيز بما همَّا، خرجت كفّ بلا جسد بينهما مَكْتُوبٌ عليها بالعبرانية ﴿أَفَمَنْ هُوَ قَائِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ﴾ (١٣) ثم انصرف الكفُّ، وقاما مقامهما، ثم رجعت الكف بينهما مكتوبٌ عليها بالعبرانية ﴿وَإِنَّ\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) صدوق.\n(٥) في (ك): جعفر. ولم أجده.\n(٦) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٧) لم يذكر بجرح أو تعديل.\n(٨) في (ك): مردا زاد، وفي (ن): بياض. ولم أجده.\n(٩) ثِقَة.\n(١٠) في (ك): هاني بن عمرو: وهو هاني بن عمرو بن سويد الطَّائيّ، وثقه ابن حبان.\n(١١) عمارة بن عطية. لم أجده.\n(١٢) ثِقَة.\n(١٣) الرعد: ٣٣.","vol":"14","page":569},{"text":"عَلَيْكُمْ لَحَافِظِينَ (١٠) كِرَامًا كَاتِبِينَ (١١) يَعْلَمُونَ مَا تَفْعَلُونَ (١٢)﴾ (١) ثم انصرف الكفُّ وقاما (٢) مقامهما، فعادت الكفُّ ثالثة مكتوب عليها ﴿وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا (٣٢)﴾ (٣)، وانصرف الكفُّ، وقاما مقامهما، ثم عادت الكف رابعة مكتوب عليها بالعبرانية ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ (٢٨١)﴾ (٤) فولّى يوسف هاربًا (٥).\nوروى عطية عن ابن عباس أن البرهان الذي رآه يوسف أنَّه رأى تمثال الملك (٦).\nوروى محمَّد بن إسحاق عن بعض أهل العلم: أنَّه قطفير سيده، حيث دنا من الباب؛ وذلك أنَّه لمَّا هرب منها فاتبعته ألفاه (٧) لدى\n_________\n(١) الانفطار: ١٠ - ١٢.\n(٢) في (ك): أقام.\n(٣) الإسراء: ٣٢.\n(٤) البقرة: ٢٨١.\n(٥) [١٥١٢، ١٥١٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا. فيه هاني بن عمرو لم أجد من وثقه غير ابن حبان. وفيه من لم أجدهم.\nالتخريج:\nوأخرجه ابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٤، وذكره ابن الجوزي في \"زاد المسير\" ٤/ ٢٠٩. وهو من المنقول عن بني إسرائيل.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨.\n(٧) في (ك): ألفياه.","vol":"14","page":570},{"text":"الباب (١).\n[١٥١٤] حَدَّثَنَا (٢) يعقوب بن أَحْمد السري (٣)، حَدَّثَنَا أبو بكر محمَّد بن عبد الله الحفيد (٤)، حَدَّثَنَا عبد الله بن أَحْمد بن عامر الطَّائيّ (٥)، حَدَّثني أبي (٦)، حَدَّثَنَا علي بن موسى الرضا (٧)، حَدَّثني أبي (٨)، عن أَبيه جعفر بن محمَّد الصادق (٩)، حَدَّثني أبي (١٠)، عن أَبيه علي بن الحسين (عن الحسين) (١١). في قوله سبحانه: ﴿لَوْلَا أَنْ رَأَى بُرْهَانَ رَبِّهِ﴾ قال: قامت امرأة العزيز إلى الصَّنم فأظلت دونه بثوب فقال لها يوسف: ما هذا؟ قالت: استحي من الصَّنَم أن يرانا. فقال يوسف: أتستحيين ممن لا يسمع ولا يبصر ولا يفقه ولا يعرف (ولا يشرب) (١٢)! ولا أستحي ممن خلق الأشياء وعلمها! (١٣).\n_________\n(١) أخرجه الطبري ١٦/ ٤٩، وذكره ابن الجوزي في \"زاد المسير\" ٤/ ٢٠٩.\n(٢) في (ن)، (ك): أخبرنا.\n(٣) لم أجده.\n(٤) محدث أصحاب الرأي لولا مجون كان فيه.\n(٥) يروي عن أَبيه عن أهل البيت نسخة كلها موضوعة.\n(٦) يروي عن أهل البيت نسخة كلها موضوعة.\n(٧) صدوق.\n(٨) موسى بن جعفر بن محمَّد الهاشمي الكاظم، صدوق، عابد.\n(٩) صدوق، فقيه، عابد.\n(١٠) ثِقَة، فاضل.\n(١١) ثِقَة، ثبت، فقيه، فاضل.\n(١٢) من (ن).\n(١٣) [١٥١٤] الحكم على الإسناد: =","vol":"14","page":571},{"text":"وقال جعفر بن محمَّد الصادق (١): البرهان النبوة التي أودع الله تعالى صدره، هي التي (٢) حالت بينه وبين ما يسخط الله (٣).\nوقيل: هو ما آتاه الله من العلم والحكم.\nوقال أهل الإشارة (٤): إن المؤمن (٥) له برهان من ربه في صدره (٦) من معرفته، فرأى ذلك البرهان، وهو زاجره.\nوالبرهان: الآية والحجة.\nوجوابُ لولا: محذوف، تقديره: لولا أن رأى برهان ربه لزنا، وحقق الهمة الغريزية بهمته الكسبية (٧)، كقوله ﷾ ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ (١٠)﴾ (٨)، ﴿وَأَنَّ اللَّهَ رَءُوفٌ\n_________\n= إسناده موضوع، آفته عبد الله بن أَحْمد الطَّائيّ وأبيه.\nالتخريج:\nولم أجده عند غير المصنف.\n(١) ساقطة من (ن).\n(٢) ساقطة من (ن).\n(٣) انظر: \"تفسير ابن حبيب\" (١١٨ ب).\n(٤) أهل الإشارة هم الذين يفسرون الألفاظ بمعاني وجدانية، وهو تفسير صوفي. انظر: \"الإتقان\" للسيوطي ٦/ ٢٣٠٩.\n(٥) من (ن)، (ك).\n(٦) في (ن)، (ك): سره.\n(٧) انظر: \"الدر المصون\" للسمين الحلبي ٦/ ٤٦٧، \"البحر المحيط\" لأبي حيان ٥/ ٢٩٥.\n(٨) النور: ١٠.","vol":"14","page":572},{"text":"رَحِيمٌ﴾ (١) مجازه: لهلكتم (٢).\nوقال امرؤ القيس (٣):\nفلو (٤) أنها نَفْسٌ تَمُوتُ سَوِيَّةً ... ولكِنَّها نَفْسٌ تُسَاقِطُ أَنْفُسَا\nأراد: لانقضت وفنيت، أو لهان عليَّ ونحوها.\nقال الله تعالى: ﴿كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ﴾ الإثم (٥) ﴿وَالْفَحْشَاءَ﴾ الزنا (٦). ﴿إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ﴾ قرأ أهل مكة والشَّام (٧) والبصرة بكسر اللام (٨)، أي: المُخْلِصين التوحيدَ والعبادةَ\n_________\n(١) النور: ٢٠. وتمامها ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ رَءُوفٌ رَحِيمٌ (٢٠)﴾.\n(٢) لهلكتم: بياض في (ن).\n(٣) البيت في \"ديوانه\" (١٠٧)، \"شرح المفصل\" لابن يعيش ٩/ ٨، \"لسان العرب\" لابن منظور ٨/ ٥٤ (جمع)، \"سر صناعة الإعراب\" لابن جني ٢/ ٦٤٨.\n(٤) في (ك): فلولا.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٧٠.\nوقيل: القبيح، وقيل: خيانة صاحبه، انظر: \"معاني القرآن\" للزجاج ٣/ ١٠٢، \"البسيط\" للواحدي (١١٣ أ).\n(٦) قاله عبد الرَّحْمَن بن يزيد بن جابر، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٦. وقاله ابن زيد وعطاء كما في \"البسيط\" للواحدي (١١٣ أ).\n(٧) ساقطة من (ن).\n(٨) انظر: \"السبعة\" لابن مجاهد (٣٤٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٦)، \"التيسير\" للداني (١٢٨).","vol":"14","page":573},{"text":"لله ﷿، وقرأ الآخرون بفتح اللام. أي: المختارين للنبوة (١).\nودليلها: قوله ﷿: ﴿إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ﴾ (٢).\n[١٥١٥] أخبرني ابن فنجويه (٣)، حَدَّثَنَا محمَّد بن أَحْمد بن نصرويه (٤)، حَدَّثَنَا أَحْمد بن الحسن بن عبد الجبار الصوفي (٥)، حَدَّثَنَا سويد بن سعيد (٦)، حَدَّثَنَا الوليد بن محمَّد المُوقَري (٧)، عن الزُّهْرِيّ (٨)، عن حمزة بن عبد الله بن عمر (٩) أنّ ابن عمر (١٠) قال: \"لما اشتكى النَّبِيّ - ﷺ - الشكوى الذي تُوفِّي فيه، فقال: يصلي بالنَّاس أبو بكر قالت عائشة: يَا رسول الله أبو بكر رجل رقيق؛ وإنه لا يملك دمعه حين يقرأ القرآن، فَمُرْ عمر يصلي بالنَّاس. فقال رسول الله - ﷺ -: يصلي بالنَّاس أبو بكر، فراجعته فقال: ليصل\n_________\n(١) انظر: \"الحجة\" لابن زنجلة (٣٥٨)، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣٠٩، \"معاني المرآن\" للزجاج ٣/ ١٠٢.\n(٢) ص: ٤٦.\n(٣) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) الثقة، المحدث.\n(٦) صدوق في نفسه، إلَّا أنَّه عمي فصار يتلقن ما ليس من حديثه، فأفحش فيه ابن معين القول.\n(٧) متروك.\n(٨) محمَّد بن مسلم بن شهاب، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٩) ثِقَة، قليل الحديث.\n(١٠) عبد الله بن عمر بن الخطاب الصحابي، المشهور.","vol":"14","page":574},{"text":"بالنَّاس أبو بكر، فإنكنَّ صواحبات يوسف. قالت عائشة: والله ما حملني على ذلك إلَّا كراهية أن يكون أول رجل قام مقام رسول الله - ﷺ -\" (١).\n[١٥١٦] وأخبرني ابن فنجويه (٢)، حَدَّثَنَا عبد الله بن محمَّد بن شنبة (٣)، قال جعفر بن سليمان (٤): سمعت امرأة في بعض الطرق وهي تتكلم ببعض الرفث، فقال لها رجل: إنكن لصواحبات يوسف، فقالت له المرأة: واعجباه! نحن دعوناه إلى اللذة، وأنتم أردتم قتله، فمن أصحابه؟ نحن أو أنتم؟ وقتل النفس أعظم مما أردنا! (٥).\n_________\n(١) [١٥١٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ آفته الموقري، لكن الحديث صحيح.\nالتخريج:\nأخرجه البُخَارِيّ في كتاب الآذان، باب أهل العلم أحق بالإمامة (٦٧٩)، ومسلم في كتاب الصلاة (٤١٨)، كلاهما من طريق الزُّهْرِيّ به. والحديث أخرجه البُخَارِيّ من حديث أبي موسى كتاب الأذان، باب أهل العلم أحق بالإمامة (٦٧٨)، وكذلك مسلم في كتاب الصلاة (٤٢٠).\n(٢) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) لم يُذكر بجرح أو تعديل.\n(٤) أبو سليمان البَصْرِيّ، صدوق، زاهد، وفيه تشيع.\n(٥) [١٥١٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه من أبهم، وشيخ شيخ المصنف لم يُذكر بجرح أو تعديل، ثم إن فيه اعتراضًا على قول النَّبِيّ -ﷺ- الذي لا ينطق عن الهوى.","vol":"14","page":575},{"text":"<span data-type=\"title\" id=toc-1995>٢٥ </span>- قوله تعالى: ﴿وَاسْتَبَقَا الْبَابَ﴾\nوذلك أن يوسف ﵇ لما رأى البرهان قام مبادرًا إلى باب البيت، هاربًا مما أرادت منه، واتَّبعته المرأة، فذلك قوله ﷿: ﴿وَاسْتَبَقَا الْبَابَ﴾ يعني: تبادر (١) يوسف وراعيل إلى الباب، أما يوسف ففرارًا من ركوب الفاحشة، وأما المرأة فطلبا ليوسف ﵇ ليقضي حاجتها التي راودته عليها، فأدركته، فتعلقت بقميصه من خلفه فجذبته إليها مانعة له من الخروج.\n﴿وَقَدَّتْ﴾ أي: خرقت وشقت (٢) ﴿قَمِيصَهُ مِنْ دُبُرٍ﴾ من خلف لا من قدام؛ لأن يوسف كان الهارب والمرأة الطالبة، فلما خرجًا ﴿وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ﴾ أي: وجدا زوجها قطفير عند الباب جالسًا مع ابن عم لراعيل (٣).\nفلما رأته هابته فـ ﴿قَالَتْ﴾ سابقة بالقول لزوجها ﴿مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا﴾ تعني: الزنا. ﴿إِلَّا أَنْ يُسْجَنَ﴾ يحبس ﴿أَوْ عَذَابٌ أَلِيمٌ﴾\n_________\n(١) انظر: \"تهذيب اللغة\" للأزهري ٨/ ٤١٨ (سبق)، \"معاني القرآن\" للزجاج ٣/ ١٠٢.\n(٢) قاله ابن عباس كما في \"البسيط\" للواحدي (١١٣ ب)، وأخرجه الطبري في \"جامع البيان\" ١٦/ ٥١ عن ابن إسحاق. وانظر: \"تهذيب اللغة\" للأزهري ٨/ ٢٦٨ (قدد)، \"لسان العرب\" لابن منظور ٣/ ٣٤٤ (قدد).\n(٣) قاله السدي، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٨، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢١١.","vol":"14","page":576},{"text":"تعنى: الضرب بالسياط. قاله ابن عباس (١).\n\n<span data-type=\"title\" id=toc-1996>٢٦ </span>- ﴿قَالَ﴾\nيوسف بل ﴿هِيَ رَاوَدَتْنِي عَنْ نَفْسِي﴾ فأبَيْتُ وَفَرَرْتُ منها فأدركتني فشقت قميصي.\nقال نوف الشَّاميّ (٢): ما أراد يوسف أن يذكره، فلمَّا قالت: ﴿مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا﴾ غضِبَ وقال: ﴿هِيَ رَاوَدَتْنِي عَنْ نَفْسِي﴾ (٣).\n﴿وَشَهِدَ شَاهِدٌ مِنْ أَهْلِهَا﴾ اختلفوا في هذا الشاهد.\nفقال (سعيد بن جبير (٤) وهلال بن يساف (٥) والضَّحَاك (٦): كان صبيًا (٧) في المهد أنطقه الله. وهو رواية العوفي عن ابن عباس (٨)،\n_________\n(١) انظر: \"البسيط\" للواحدي (١١٣ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢١١.\n(٢) في الأصل الساسي، والتصويب من (ن)، (ك)، والمصادر.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٧، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٥.\nونوف بن فضالة الحميري البكالي، أبو يزيد الشَّاميّ، تابعي مفسر.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥٤، وابن أبي شيبة، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٢٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥٥.\nهلال بن يساف الأَشجعيّ مولاهم الكُوفيّ، تابعي مفسر ثِقَة.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥٥، وعلقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٨، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٦.\n(٧) ساقطة من (ك).\n(٨) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٨، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢١١، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٧٥.","vol":"14","page":577},{"text":"وشهر عن أبي هريرة (١)\nيدل عليه ما روى عطاء بن السائب (٢) عن سعيد بن جبير (٣)، عن ابن عباس (٤)، عن النَّبِيّ - ﷺ - قال: \"تكلم أربعة وهم صغار: ابن ماشطة بنت فرعون، وشاهد يوسف، وصاحب جريج، وعيسى بن مريم\" (٥).\nوقيل: (كان ذلك الصبي ابن خال المرأة (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥٤.\nوشهر بن حوشب الأَشْعريّ، أبو سعيد الشَّاميّ، مولى أسماء بنت يزيد، صدوق كثير الإرسال.\n(٢) صدوق، اختلط.\n(٣) ثِقَة، ثبت، فقيه.\n(٤) الصحابي، المشهور.\n(٥) إسناده ضعيف. وعلته اختلاط عطاء، فحماد بن سلمة سمع منه قبل وبعد الاختلاط فلم يتميز حديثه ومع هذا فقد صححه أَحْمد شاكر في تعليقه على \"المسند\" ١/ ٣٠٩، وقال الهيثمي: في \"مجمع الزوائد\" ١/ ٦٥: فيه عطاء بن السائب، وهو ثِقَة، ولكنه اختلط.\nالتخريج:\nأخرجه أَحْمد في \"مسنده\" ١/ ٣٠٩، وابن حبان في \"صحيحه\" ٧/ ١٦٦، وأبو يعلق في \"مسنده\" ٤/ ٣٩٤، والطبراني في \"المعجم الكبير\" ١٠/ ٤٥٠، والبزار كما في \"كشف الأستار\" ١/ ٣٧. جميعهم من طريق حماد بن سلمة عن عطاء بن السائب به.\n(٦) قاله مجاهد، انظر: \"تفسير ابن حبيب\" (١١٩ ب)، \"زاد المسير\" لابن الجوزي ٤/ ١١، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٧٢.","vol":"14","page":578},{"text":"وقال الحسن (١) وعكرمة (٢) وقتادة (٣) والضَّحَاك (٤) ومجاهد -برواية منصور (٥) -: ما كان بصبي، ولكنه كان رجلًا حكيمًا ذا لحية له رأي، فقال برأيه. وهي رواية ابن أبي مليكة عن ابن عباس، قال) (٦): كان من خاصة الملك.\nوقال السدي: ابن عمّ راعيل، وكان جالسًا مع زوجها على الباب فحكم بما أخبر الله تعالى عنه (٧): ﴿إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ﴾ الآية.\nوروى ابن أبي نجيح عن مجاهد (٨): أن الشاهد قميصه المَقْدُود من دبره.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥٦، وعلقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٩.\n(٣) أخرجه عبد الرَّزّاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٩.\n(٤) انظر: \"تفسير ابن حبيب\" (١١٩ أ)، \"البسيط\" للواحدي (١١٤ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٧٣.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥٦.\nمنصور بن المعتمر بن عبد الله السلمي، أبو عتاب الكُوفيّ، ثِقَة، حافظ.\n(٦) ما بين القوسين ساقطة من (ك).\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٢٨.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٥٨. وضعفه لأن الشاهد من أهل المرأة. وضعفه أَيضًا ابن الأنباري وابن الجوزي والقرطبي. =","vol":"14","page":579},{"text":"ومعنى شهد شاهد: حكم حاكم من أهلها. قاله مجاهد.\nفقال الشاهد: تبيان هذا الأمر في القميص: ﴿إِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ قُبُلٍ﴾ أي: من قدام ﴿فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ﴾.\n\n<span data-type=\"title\" id=toc-1997>٢٧ </span>- ﴿وَإِنْ كَانَ قَمِيصُهُ قُدَّ مِنْ دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصَّادِقِينَ (٢٧)﴾.\nوخَفّف ابن أبي إسحاق القُبُل والدُّبُر، وثقلهما الآخرون، وهما لغتان (١).\nفجيء بالقميص فإذا هو قد قُدَّ من دبر.\n\n<span data-type=\"title\" id=toc-1998>٢٨ </span>- قوله ﷿ ﴿فَلَمَّا رَأَى﴾\nقطفير (٢) ﴿قَمِيصَهُ﴾ قد ﴿قُدَّ مِنْ دُبُرٍ﴾ عرف خيانة امرأته وبراءة يوسف ﵇ فـ ﴿قَالَ﴾ لها ﴿إِنَّهُ﴾ أي: إن هذا الصنيع ﴿مِنْ كَيْدِكُنَّ إِنَّ كَيْدَكُنَّ عَظِيمٌ﴾.\nوقيل: إن هذا قول الشاهد (٣).\n_________\n= انظر: \"البسيط\" للواحدي (١١٤ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢١٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٧٣.\n(١) فيقال دُبْر، ودُبُر. والتثقيل الذي أراده المصنف هو التحريك ويقابله السكون.\nانظر: \"معاني القرآن\" للزجاج ٣/ ١٠٣، \"المحتسب\" لابن جني ١/ ٣٣٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٧٤، \"الدر المصون\" للسمين الحلبي ٦/ ٤٧٢، \"معجم المصطلحات النحوية\" (٧٦).\n(٢) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٠ عن محمَّد بن إسحاق أنَّه من قول قطفير، واختاره الواحدي في \"البسيط\" (١١٤ ب).\n(٣) قاله الكلبي، كما في \"البسيط\" للواحدي (١١٤ ب)، واختاره القرطبي في =","vol":"14","page":580},{"text":"ثم أقبل قطفير على يوسف فقال:\n\n<span data-type=\"title\" id=toc-1999>٢٩ </span>- ﴿يُوسُفُ﴾\nيعني (١): يَا يوسف، نداء مفرد (٢) ﴿أَعْرِضْ عَنْ هَذَا﴾ الحديث (٣)، فلا تذكره لأحد.\nوقيل: معناه لا تكترث له، فقد بأن عذرك وبراءتك (٤).\nثم قال لامرأته ﴿وَاسْتَغْفِرِي لِذَنْبِكِ﴾ وقيل: هو من قول الشاهد ليوسف ولراعيل وأراد بقوله ﴿وَاسْتَغْفِرِي لِذَنْبِكِ﴾ يقول (٥) سلي زوجك أن لا يعاقبك على ذنبك ويصفح عنك، وهذا معنى قول ابن عباس (٦).\n_________\n= \"الجامع لأحكام القرآن\" ٩/ ١٧٥.\nوالقولين في \"جامع البيان\" للطبري ١٦/ ٦٠، \"زاد المسير\" لابن الجوزي ٤/ ١١٢.\n(١) ساقطة من (ن).\n(٢) انظر: \"إعراب القرآن\" للنحاس ٢/ ١٣٧، \"معاني القرآن\" للزجاج ٣/ ١١٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٧٥.\n(٣) قاله قتادة، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٠.\nوقاله ابن زيد، أخرجه الطبري في \"جامع البيان\" ١٦/ ٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٠.\nوقاله أَيضًا ابن عباس كما في \"زاد المسير\" لابن الجوزي ٤/ ٢١٣.\n(٤) انظر: \"تفسير ابن حبيب\" (١١٩ أ)، واستدل له: بأنه أمر المرأة بالاستغفار دون يوسف.\n(٥) من (ن)، (ك).\n(٦) انظر: \"البسيط\" للواحدي (١١٤ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢١٣.","vol":"14","page":581},{"text":"﴿إِنَّكِ كُنْتِ مِنَ الْخَاطِئِينَ﴾ من المذنبين حين راودت شابًّا عن نفسه وخنت زوجك، فلما استعصم كذبت عليه (١).\nيقال: خَطِئ يَخْطَأ خَطَأً، وخَطْئًا، وخِطْئًا إذا أذنب. والاسم منه الخَطِيْئَة (٢). قال الله تعالى: ﴿إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا﴾ (٣).\nوقال أمية (٤): (٥)\nعِبَادُكَ يُخْطِئون وأنْتَ رَبٌ ... بِكَفَّيْكَ المَنَايَا والحُتُومُ\nأي: يذنبون.\nفإذا أرادوا أنَّه لم يتعمد قالوا: أَخْطَأَ خَطَأَ أَيضًا، إلَّا أن (٦) الفعل بالألف. قال الله تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً﴾ (٧).\n_________\n(١) انظر: \"البسيط\" للواحدي (١١٥ أ).\n(٢) انظر: \"تهذيب اللغة\" للأزهري ٧/ ٤٩٦ (خطأ)، \"لسان العرب\" لابن منظور ٤/ ١٣٣ (خطأ).\n(٣) الإسراء: ٣١.\n(٤) في (ك): ذو الرمة.\n(٥) وهو أمية بن أبي الصلت الثقفي الطائفي، شاعر جاهلي.\nوالبيت: في \"ديوانه\" (٥٤)، \"لسان العرب\" لابن منظور ١٢/ ١١٣ (حتم)، \"الصحاح\" للجوهري ٥/ ١٨٩٢ (حتم)، \"تهذيب اللغة\" للأزهري ٧/ ٤٩٨ (خطأ). \"المعجم المفصل في النحو\" لعزيزة فوال ٧/ ٧٠١.\n(٦) في (ك): لأن.\n(٧) النساء: ٩٢.","vol":"14","page":582},{"text":"وإنما قال: ﴿مِنَ الْخَاطِئِينَ﴾ ولم يقل من الخاطئات؛ لأنه لم يقصد بذلك قصد الخبر عن النساء، وإنما قصد به الخبر عمن يفعل ذلك، تقديره: من القوم الخاطئين (١) كقوله تعالى ﴿وَكَانَتْ مِنَ الْقَانِتِينَ﴾ (٢) بيانه قوله سبحانه: ﴿إِنَّهَا كَانَتْ مِنْ قَوْمٍ كَافِرِينَ﴾ (٣).\n\n<span data-type=\"title\" id=toc-2000>٣٠ </span>- قوله ﷿ ﴿وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ﴾ الآية.\nيقول شاع أمر يوسف والمرأة في مدينة مصر، وتحدث النساء بذلك، وقلنَ يعني: امرأة الساقي، وامرأة الخباز، وامرأة صاحب الدواب، وامرأة صاحب السجن، وامرأة الحاجب، قاله مقاتل (٤).\n﴿امْرَأَتُ الْعَزِيزِ﴾ وهو في كلام العرب: الملك (٥).\nقال أبو داود (٦) (٧):\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٧٥، \"البحر المحيط\" لأبي حيان ٥/ ٢٩٨.\n(٢) التحريم: ١٢.\n(٣) النمل: ٤٣.\n(٤) انظر: \"تفسيره\" (١٥٣ أ)، \"البسيط\" للواحدي ١١٥ أوقال ابن عباس: إنهن نسوة من أشراف النَّاس، واختاره الواحدي في \"البسيط\" (١١٥ أ)، وابن كثير ٢/ ٤٧٦.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ١/ ٨٢ (عز)، \"الصحاح\" للجوهري ٣/ ٨٨٥ (عزز)، والطبري في \"جامع البيان\" ١٦/ ٦٢، \"البسيط\" للواحدي (١١٥ أ).\n(٦) في (ك): أبو دؤاد.\n(٧) هو أبو داود وقيل: أبو داؤد. جارية وقيل: جويرية بن الحجاج الأيادي، شاعر جاهلي، كان على خيل المنذر بن النعمان. انظر: \"الشعر والشعراء\" لابن قتيبة ١/ ٣٣٢، \"معجم الشعراء\" لياقوت (٩٠). =","vol":"14","page":583},{"text":"دُرَّةٌ غَاصَ عَلَيْهَا فَاجِرٌ ... جُلِبَتْ عِنْدَ عَزِيْزِ يَوْمٍ طَلّ\nأي: ملك.\n﴿تُرَاوِدُ فَتَاهَا﴾ عبدها الكنعاني ﴿عَنْ نَفْسِهِ قَدْ شَغَفَهَا حُبًّا﴾ أي: حبته حتَّى دخل حبه شغاف قلبها، وهو: حجابه وغلافه.\nقال السدي: الشغاف: جلدة رقيقة على القلب. يقال: لها لسان القلب (١).\nيقول دخل الحب الجلد حتَّى أصاب القلب.\nقال النابغة الذبياني (٢):\nوقَدْ حَالَ هَمٌّ دُونَ ذَلِكَ دَاخِلٌ دُخُولَ ... الشِّغَافِ تَبْتَغِيْه الأصابِعُ\n_________\n= والبيت في \"الشعر والشعراء\" لابن قتيبة ١/ ٢٤٣، \"خزانة الأدب\" لعبد القادر البغدادي ٩/ ٥٩٠، والطبري في \"جامع البيان\" ١٦/ ٦٢، \"النكت والعيون\" للماوردي ٣/ ٣٠.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣١، وانظر: \"النكت والعيون\" للماوردي ٣/ ٣٠، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٧٦.\n(٢) هو زياد بن معاوية بن ضباب الذبياني، شاعر جاهلي من أصحاب المعلقات العشر، لقب بالنابغة لأنه قال الشعر بعد الأربعين. اشتهر بشعر الاعتذار. انظر: \"معجم الشعراء\" لياقوت (٣٥٨).\nالبيت في ديوانه (٣٨)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٨، والطبري في \"جامع البيان\" ١٦/ ٦٣، \"أمالي القالي\" ١/ ٢٠٥، \"خزانة الأدب\" لعبد القادر البغدادي ١/ ٤٢٩.","vol":"14","page":584},{"text":"وقال ابن عباس: علقها حبًّا (١).\nقال الحسن: بطنها حبًّا (٢).\nقال قتادة: استبطنها حبها إياه (٣).\nقال أبو رجاء: صدقها حبًّا (٤).\nقال الكلبي: حجب حبُه قلبَها حتَّى لا تعقل سواه (٥).\nوقرأ أبو رجاء العطاردي (٦) والشعبي (٧) والأعرج (٨) شَعَفَهَا بالعين غير معجمة.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣١.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣١، وابن أبي شيبة وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦٥، وانظر: \"تفسير ابن حبيب\" (١١٩ أ).\n(٤) انظر: \"تفسير ابن حبيب\" (١٩٩ أ).\n(٥) انظر: \"تفسير ابن حبيب\" (١١٩ أ)، \"البسيط\" للواحدي (١١٦ أ)، \"معالم التنزيل\" للبغوي ٢/ ٤٢٢.\n(٦) انظر: \"المحتسب\" لابن جني ١/ ٣٣٩، والطبري في \"جامع البيان\" ١٦/ ٦٦، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٤).\n(٧) انظر: \"المحتسب\" لابن جني ١/ ٣٣٩.\n(٨) انظر: \"المحتسب\" لابن جني ١/ ٣٣٩، والطبري في \"جامع البيان\" ١٦/ ٦٦.\nوهي قراءة علي بن أبي طالب ويحيى بن يعمر وثابت البناني والحسن وابن محيصن وغيرهم. انظر، \"زاد المسير\" لابن الجوزي ٤/ ٢٢١٥، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٤).","vol":"14","page":585},{"text":"واختلفوا (١) في معناه.\nفقال الفراء: ذهب بها كل مذهب، وأصله: من شعف الجبال، وهو (٢) رؤوسها (٣).\nوقال النَّخَعيّ (٤) والضَّحَاك (٥): فتنها وذهب بها.\nوأصله: من شغف (٦) الدابة حين تتمرغ (٧).\nقال امرؤ القيس (٨):\nأتقْتُلني وقد شَعَفْتُ (٩) فُؤَادَها ... كمَا شَعَفَ المَهْنُوءَةَ (١٠) الرَجُلُ الطَّالِي\nيقول: ذهبت (١١) بقلب امرأته، كما ذهب الطَّالي الإبلَ بالقطران\n_________\n(١) في (ك): اختلف.\n(٢) في (ن): وهي.\n(٣) انظر: \"معاني القرآن\" ٢/ ٤٢، \"زاد المسير\" لابن الجوزي ٤/ ٢١٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦٧، وابن أبي شيبة وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٧.\n(٥) انظر: \"تفسير ابن حبيب\" (١١٩ أ).\n(٦) من (ن)، (ك).\n(٧) انظر: \"تهذيب اللغة\" للأزهري ١/ ٤٣٩ (شغف)، \"لسان العرب\" لابن منظور شعف ٩/ ١٧٧ (شغف).\n(٨) امرؤ القيس بن حجر بن الحارث الكندي، شاعر جاهلي.\n(٩) في (ن): شعف.\n(١٠) في (ن): المهتوءة.\n(١١) في (ن): ذهب.","vol":"14","page":586},{"text":"يطلي بها (١) بقلوبها (٢)، والإبل تخاف من ذلك ثم تستروح (٣) إليه.\nوقال الأخفش: برح بها (٤).\nوقال محمَّد بن جرير: غمرها (٥) الحب (٦).\n﴿إِنَّا لَنَرَاهَا فِي ضَلَالٍ مُبِينٍ﴾ خطأ بيِّن.\n\n<span data-type=\"title\" id=toc-2001>٣١ </span>- قوله تعالى ﴿فَلَمَّا سَمِعَتْ﴾\nراعيل ﴿بِمَكْرِهِنَّ﴾ بقولهن وحديثهن قاله قتادة (٧) والسدي (٨).\nوقال ابن إسحاق: إنما قُلنَ ذلك مكرًا بها؛ لتريهنّ يوسف، وكان يُوصَفُ لَهنّ حسنه وجماله (٩).\n﴿أَرْسَلَتْ إِلَيْهِنَّ﴾ قال وهب: اتخذت مأدبة (١٠) ودعت أربعين امرأة\n_________\n(١) من (ن).\n(٢) ساقط من (ن).\n(٣) في (ن): تستريح.\n(٤) انظر: \"تفسير ابن حبيب\" (١١٩ ب). ولم أجده في \"معاني القرآن\" للأخفش.\n(٥) في (ن)، (ك): عمها. وفي \"جامع البيان\" للطبري ١٦/ ٦٨ عموم الحب.\n(٦) انظر: \"جامع البيان\" ١٦/ ٦٨.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٢.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦٩، وانظر: \"البسيط\" للواحدي (١١٦ ب).\n(٩) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦٩ وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٤١٥.\n(١٠) في (ن)، (ك): مائدة.","vol":"14","page":587},{"text":"منهن، هؤلاء اللاتي عيرنها (١).\n﴿وَأَعْتَدَتْ﴾ وأعدت، وهو أفعلت: من العتاد، وهو العدة (٢) قال الله تعالى: ﴿إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا﴾ (٣).\n﴿لَهُنَّ مُتَّكَأً﴾ مجلسًا للطعام وما يتكئن عليه من النمارق والوسائد. يقال: أَلْقِ إليه (٤) مُتَّكأً. أي: ما يتكئ عليه، وهذا معنى قول ابن عباس في رواية علي بن أبي طلحة (٥).\nوقال سعيد بن جبير (٦) والحسن (٧) وقتادة (٨) وابن إسحاق (٩) (١٠) وابن زيد (١١): طعامًا.\n_________\n(١) انظر: \"البسيط\" للواحدي (١١٦ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٣٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٧٨.\n(٢) انظر: \"تهذيب اللغة\" للأزهري ٢/ ١٩٤ (عتد)، \"لسان العرب\" لابن منظور ٣/ ٢٨١ (عدد).\n(٣) الكهف: ٢٩.\n(٤) في (ن)، (ك): له.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٢.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦٩، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٢٩.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧٠، \"معالم التنزيل\" للبغوي ٢/ ٤٢٣.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧٣.\n(٩) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧٣، وانظر: \"البسيط\" للواحدي (١١٧ أ).\n(١٠) في (ن): ابن أبي إسحاق.\n(١١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٤، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٨.","vol":"14","page":588},{"text":"قال القتيبي (١): والأصل فيه: أن من دعوته ليطعم (٢) عندك أعددت له وسادة، أي: متكأ، فسُمِّي الطعام متكأً على الاستعارة، يقال: اتّكأْنا عند فلان أي: طعمنا (٣)، قال عدي بن زيد (٤):\nفَظَلَلْنَا (٥) بِنِعْمَةٍ واتّكَأْنا ... فشَرِبْنَا الحلال من قُلَلِه\nوروي عن الحسن أنَّه قرأ (مُتَّكاء) بالتشديد والمد (٦). وهي غير فصيحة ولا عن الحسن فيما أظن بصحيحة.\nوقرأ مجاهد (متكًا) خفيفة غير مهموزة (٧). وروى ذلك عن ابن\n_________\n(١) انظر: \"تأويل مشكل القرآن\" لابن قتيبة ١/ ٢٣٥ (١٨١)، \"تفسير ابن حبيب\" (١١٩ أ).\n(٢) في (ن): لتطعمه.\n(٣) في (ن)، (ك): أطعمنا.\n(٤) البيت في \"خزانة الأدب\" لعبد القادر البغدادي ٢/ ٢٤، \"لسان العرب\" لابن منظور ١١/ ٥٦٥ (قلل)، \"شرح شواهد المغني\" للسيوطي ١/ ٣٦٦، \"أساس البلاغة\" للزمخشري ٢/ ٢٧٣. وقائله جميل بن معمر هو في \"ديوانه\" (٥٣)، ونسبه لعدي بن زيد شيخ المصنف ابن حبيب في \"تفسيره\" (١١٩ ب). والله أعلم.\n(٥) في (ن): تظللنا.\n(٦) انظر: \"المحتسب\" لابن جني ١/ ٣٣٩، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٤).\n(٧) وهي قراءة أبي جعفر من العشرة. انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٢٤٦)، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٤).\nوقرأ بها ابن عمر وقتادة والضَّحَاك وغيرهم. انظر: \"المحتسب\" لابن جني ١/ ٣٣٩، والطبري في \"جامع البيان\" ١٦/ ٧٢، وابن حبيب في \"تفسيره\" (١١٩ ب).","vol":"14","page":589},{"text":"عباس (١).\nواختلفوا في معناه.\nفقال ابن عباس: هو الأترج (٢).\nقال عكرمة: هو الطعام (٣).\nقال أبو روق عن الضحاك (٤): البز ما ورد (٥) (٦).\nوقال علي بن الحكم وعبيد بن سليمان عنه: هو كل شيء يُجَزُّ بالسكين (٧).\nقال عكرمة أَيضًا: كل شيء يقطع بالسكين (٨).\nودليل هذا التأويل قول وهب: أعتدت لهن أترجًا وبطيخًا\n_________\n(١) انظر: \"المحتسب\" لابن جني ١/ ٣٣٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٢، ومسدد وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٢٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧٣.\n(٤) ساقطة من (ك).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٣، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٣٧، \"زاد المسير\" لابن الجوزي ٤/ ٢١٦، \"تهذيب اللغة\" للأزهري ١٠/ ١٥٧ (متك).\n(٦) في (ن): الرماود.\n(٧) رواية علي بن سليمان أخرجها الطبري في \"جامع البيان\" ١٦/ ٧٤، وعلقها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٣.\n(٨) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٣، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٣٧.","vol":"14","page":590},{"text":"وموزًا (١).\nقال ابن زيد: ترنجًا وعسلًا، فكنّ يحززن الترنج بالسكين ويأكلنه بالعسل (٢).\nوقال أبو زيد الأَنْصَارِيّ (٣): كُلُ ما حُرز بالسكين فهو عند العرب مَتْك، والمتك والبتك (٤): القطع، والعرب تعاقب بين الباء والميم، فتقول (٥): سَمَّد رأسَه وسبَّده، وأَعْمَطَت عليه الحُمَّى وأَعْبَطَت، وضَرْبَةُ لازِبٍ ولازِمٍ (٦). قال الله تعالى: ﴿فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ﴾ (٧) (٨).\n﴿وَآتَتْ كُلَّ وَاحِدَةٍ مِنْهُنَّ سِكِّينًا وَقَالَتِ﴾ ليوسف ﴿اخْرُجْ عَلَيْهِنَّ﴾ (فخرج عليهن يوسف) (٩)، وذلك أنها كانت قد أجلسته في مجلس غير المجلس الذي كن فيه جلوس، فخرج عليهن يوسف.\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١١٩ ب).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٤.\n(٣) سعيد بن أوس بن ثابت، أبو زيد الأَنْصَارِيّ.\n(٤) في (ن): المتيك.\n(٥) ساقطة من (ن).\n(٦) في (ن): لازم ولازب.\n(٧) النساء: ١١٩.\n(٨) انظر: \"تفسير ابن حبيب\" (١١٩ ب)، وانظر: \"تهذيب اللغة\" للأزهري ١٠/ ١٥٧، \"الدر المصون\" للسمين الحلبي ٦/ ٤٧٩.\n(٩) ساقطة من (ن)، (ك).","vol":"14","page":591},{"text":"قال عكرمة: وكان فضل يوسف في الحسن والجمال على النَّاس، كفضل القمر ليلة البدر على نجوم السماء (١).\n[١٥١٧] أخبرنا أبو عبد الله الحسين بن محمَّد بن الحسين (٢)، حَدَّثَنَا عمر بن أَحْمد بن عثمان بن شاهين (٣)، حَدَّثَنَا محمَّد بن محمَّد بن سليمان البَاغَنْدِي (٤)، حَدَّثَنَا محمَّد بن حميد (٥) الرَّازيّ (٦)، حَدَّثَنَا سلمة بن الفضل (٧)، عن محمَّد بن إسحاق (٨)، عن روح بن (٩) القاسم (١٠)، قال حَدَّثني عمارة بن جوين (١١) وهو أبو هارون العبدي (١٢)، عن أبي سعيد الخُدرِيّ قال: قال رسول الله - ﷺ -: \"مررت ليلة أُسري بي إلى السماء فرأيت يوسف، فقلت: يَا جبريل من هذا؟ قال: هذا يوسف. قال: (١٣) وكيف رأيته يَا رسول\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٣٧.\n(٢) ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) ثِقَة، مأمون.\n(٤) لا بأس به.\n(٥) في الأصل: أَحْمد، والتصويب من (ن)، (ك) والمصادر.\n(٦) أبو عبد الله الرَّازيّ، حافظ، ضعيف، وكان ابن معين حسن الرأي فيه.\n(٧) صدوق، كثير الخطأ.\n(٨) صدوق، يدلس، ورُمي بالتشيع والقدر.\n(٩) في الأصل: عن، والتصويب من (ن)، (ك) والمصادر.\n(١٠) أبو غياث البَصْرِيّ، ثِقَة، حافظ، حجة.\n(١١) في الأصل جويبر، وهو خطأ والتصويب من (ن)، (ك)، والمصادر.\n(١٢) متروك، ومنهم من كذبه.\n(١٣) في (ن)، (ك): قالوا.","vol":"14","page":592},{"text":"الله؟ قال: (١) كالقمر ليلة البدر\" (٢).\n[١٥١٨] وأخبرنا الحسين بن محمَّد (٣)، حَدَّثَنَا أبو بكر أَحْمد بن إبراهيم بن شَاذَان (٤)، حَدَّثَنَا أبو بكر محمَّد بن عبد الله بن ثابت الأُشْنَاني (٥)، حَدَّثَنَا محمَّد بن حميد الرَّازيّ (٦)، حَدَّثَنَا الفضل بن موسى (٧)، عن سليمان الطَّويل (٨)، عن زيد بن وهب (٩)، عن عبد الله ابن غالب (١٠)، عن عبد الله بن مسعود (١١) عن النَّبِيّ -ﷺ- قال: \"هبط عليَّ جبريل فقال: يَا محمَّد إن الله يقول: كسوتُ حُسْنَ وجه يوسف\n_________\n(١) من (ن).\n(٢) [١٥١٧] الحكم على الإسناد:\nإسناده ضعيف جدًّا. وآفته عمارة بن جوين متروك، ومحمَّد بن حميد الرَّازيّ ضعيف أَيضًا.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٢/ ٦٢٣، والبيهقي في \"دلائل النبوة\" وابن مروديه كما في \"تخريج الكشاف\" للزيلعي ٢/ ١٦٤.\n(٣) ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٤) ثِقَة، ثبت.\n(٥) كذاب، دجال، وضاع.\n(٦) حافظ، ضعيف، وكان ابن معين حسن الرأي فيه.\n(٧) ثِقَة، ثبت، وربما أغرب.\n(٨) هو سلام بن سليمان الطَّويل، متروك.\n(٩) ثِقَة، جليل.\n(١٠) صدوق، عابد، قليل الحديث.\n(١١) الصحابي، المشهور.","vol":"14","page":593},{"text":"من نور الكرسي، وكسوت نور وجهك من نور عرشي\" (١).\n[١٥١٩] وأخبرنا الحسين بن محمَّد (٢)، حَدَّثَنَا أَحْمد بن جعفر بن حمدان (٣)، حَدَّثَنَا أبو عامر حامد بن سعد (٤)، حَدَّثَنَا أبي (٥)، حَدَّثَنَا يعقوب (٦)، حَدَّثَنَا الوليد بن مسلم (٧) عن إسحاق بن عبد الله بن أبي فروة (٨) قال: كان يوسف ﵇ إذا صار في أزقة مصر يُرى (٩) تلألؤ وجهه على الجدران كما يُرى نور الشَّمس والماء على الجدران (١٠)\n_________\n(١) [١٥١٨] الحكم على الإسناد:\nالحديث موضوع. وآفته محمَّد بن عبد الله الأشناني كذاب وضاع، وسلام بن سليمان متروك.\nالتخريج:\nأخراجه الخطيب في \"تاريخ بغداد\" ٥/ ٤٣٩، وابن الجوزي في \"الموضوعات\" ١/ ٢٩١.\n(٢) ابن فنجويه، ثِقَة، صدوق، كثير الرواية للمناكير.\n(٣) ثِقَة، من شيوخ الدارقطني.\n(٤) حامد بن سعدان بن يزيد، أبو عامر، قال ابن المنادي: مستور، صالح، ثِقَة.\n(٥) لم أجد له ترجمة.\n(٦) يعقوب بن حميد بن كاسب المدَني ثم سكن مكة، صدوق، ربما وهم.\n(٧) ثِقَة، كثير التدليس والتسوية.\n(٨) متروك.\n(٩) ساقطة من (ن).\n(١٠) [١٥١٩] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ آفته ابن أبي فروة.","vol":"14","page":594},{"text":"﴿فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ﴾ أي: عَظَّمْنَهُ وأَجْلَلَنَهُ (١).\nقال أبو العالية: هالهنّ أمره وبهتن (٢).\n[١٥٢٠] وأخبرني ابن فنجويه (٣)، حَدَّثَنَا هارون بن محمَّد بن هارون العطار (٤)، حَدَّثَنَا عبد الله بن محمَّد بن سنان (٥)، حَدَّثَنَا العلاء بن الفضل بن عبد الملك بن أبي سويد (٦)، حَدَّثَنَا عبد الصمد بن عليّ بن عبد الله بن عباس (٧)، عن أَبيه (٨)، عن ابن عباس في قوله ﷿: ﴿فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ﴾ قال: حضن من الفرح (٩)، ثم قال:\n_________\n(١) قاله ابن عباس وقتادة ومجاهد والسدي وابن زيد، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٧٥ - ٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٥، وهو قول أكثر المفسرين قاله الواحدي في \"البسيط\" (١١٧ ب).\n(٢) انظر: \"تفسير ابن حبيب\" (١١٩ ب).\n(٣) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) متروك، وكان يضع الحديث.\n(٦) ضعيف.\n(٧) ليس بحجة.\n(٨) علي بن عبد الله بن عباس، أبو محمَّد الهاشمي، ثِقَة، عابد ..\n(٩) [١٥٢٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ آفته ابن سنان الرومي.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٥. وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٢٩. كلهم من طريق عبد الصمد بن عليّ وهو ضعيف.","vol":"14","page":595},{"text":"نَأْتِي النِّساءَ لَدى أَطْهَارِهنَّ ولا ... نَأْتِي النّساءَ إِذا أَكْبِرْنَ إِكْبَارا (١)\nوعلى هذا التأويل يكون ﴿أَكْبَرْنَهُ﴾ بمعنى: أكبرن له، أي: حضن لأجله من جماله، ووجدن ما يجد النساء في مثل تلك الحال (٢)، وهذا كقول عنترة (٣):\n_________\n(١) البيت في \"تهذيب اللغة\" للأزهري ١٠/ ٢١١ (كبر)، \"زاد المسير\" لابن الجوزي ٤/ ٢١٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٨٠، \"البحر المحيط\" لأبي حيان ٥/ ٣٠٣، \"جامع البيان\" للطبري ١٦/ ٧٧ وقال: لا أحسب أن له أصلًا، وقال ابن عطية: والبيت مصنوع مختلق. انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٤٩٥.\nوهذا القول ضعيف، ولا يصح عن ابن عباس بل الصحيح عنه خلافه، ثم إن البيت الذي استشهدوا به لا يصح كما تقدم.\n(٢) على هذا القول، يعود معنى حضن: إلى أعظمنه، أي أعظمنه فحضن. وهو ما حكي عن مجاهد، ومعنى قول أبي عبيدة.\nقلت: وهو قول ضعيف، ضعفه الطبري، وابن عطية. انظر: \"البسيط\" للواحدي (١١٧ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢١٨، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٩، \"المحرر الوجيز\" لابن عطية ٧/ ٤٩٥، \"معاني القرآن\" للزجاج ٣/ ١٠٦.\n(٣) البيت: لعنترة بن شداد العبسي، الشَّاعر الجاهلي المشهور، من أصحاب المعلقات السبع.\nوهو في ديوانه (٢٤٩)، \"المخصص\" لابن سيده ٥/ ٣٤، كتاب \"العين\" للخليل ٧/ ٤٦٦، \"لسان العرب\" لابن منظور ١١/ ٤١٩ (ظلل)، وغير منسوب في \"معجم مقاييس اللغة\" لابن فارس ٣/ ٤٣٠.","vol":"14","page":596},{"text":"وَلَقَدْ أَبِيْتُ على الطَّوى وأَظَلُّه ... حَتَّى أَنَالَ بِهِ كرِيْمَ المَطَعَمِ\nأي: وأظل عليه.\nقال الأصمعيّ: وأنشد بين يدي النَّبِيّ - ﷺ - هذا البيت، فقال: \"مَا مِنْ شاعر جاهلي أحببتُ أنْ أراه دونَ عنترة\"؛ لهذا البيت (١)\n﴿وَقَطَّعْنَ أَيْدِيَهُنَّ﴾ (يعني: حززن أيديهن) (٢) بالسكاكين التي معهن فتخيلن (وهن يحسبن) (٣) أنهن يقطعن الأترج.\nقال قتادة: أبَنَّ أيديهنّ حتَّى ألقينها (٤).\nقال مجاهد: فما أحسسن إلَّا بالدم، وهن لم يجدن من حز الأيدي الألم لشغل قلوبهن بيوسف (٥).\nقال وهب: وبلغني أن تسعًا من الأربعين مُتْنَ في ذلك المجلس وجدًا بيوسف (٦).\n﴿وَقُلْنَ حَاشَ لِلَّهِ﴾ أي: معاذ الله (٧). قال أبو عبيدة: لهذِه الكلمة\n_________\n(١) لم أجده عند غير المصنف.\n(٢) ساقطة من (ن).\n(٣) من (ن)، (ك).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٦.\n(٦) انظر: \"تفسير ابن حبيب\" (١١٩ ب).\n(٧) قاله مجاهد، أخرجه الطبري في \"جامع البيان\" ١٦/ ٨٣، وابن أبي حاتم في =","vol":"14","page":597},{"text":"معنيان: التنزيه والاستثناء (١).\nوقد اختلف القراء فيهما (٢):\nفقرأت العامة ﴿حَشَ لِلَّهِ﴾ بغير أَلْف (٣)، حذفوا الياء لكثرة دورها على الألسن، كما حذفت العرب الألف من قولهم: لا أَبَ (٤) لِغَيْرِكَ ولا أَبَ لِشَانِئك، وهم يعنون: لا أَبا (٥).\nواختار أبو عبيد هذِه القراءة، وقال: اتباعا للكتاب. وهو الذي عليه الجمهور الأعظم، مع أنّي قرأتها في الإِمام مصحف عثمان - ﵁ - ﴿حَشَ لِلَّهِ﴾ بغير أَلْف والأحرف مثلها (٦).\nوقرأ أبو عمرو (حاشا) (٧)\n_________\n= \"تفسير القرآن العظيم\" ٧/ ٢١٣٦.\nوقاله الحسن، أخرجه الطبري في \"جامع البيان\" ١٦/ ٨٣.\nوحكي عن ابن عباس. انظر: \"زاد المسير\" لابن الجوزي ٤/ ٢١٩.\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٠.\n(٢) في (ن)، (ك): فيها.\n(٣) انظر: \"السبعة\" لابن مجاهد (٣٤٨)، \"التيسير\" للداني (١٢٨)، \"تلخيص العبارات\" لابن بيلمة (١٠٧).\n(٤) في (ك): لاب.\n(٥) في (ن)، (ك): أب.\n(٦) انظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣٠٩، \"الحجة\" لابن زنجلة (٣٥٩).\n(٧) انظر: \"السبعة\" لابن مجاهد (٣٤٨)، \"التيسير\" للداني (١٢٨)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٢٤٦)، \"تلخيص العبارات\" لابن بيلمة =","vol":"14","page":598},{"text":"بإثبات الألف (١) على الأصل.\nوقرأ ابن مسعود (حاشا الله) (٢) كقول الشاعر:\nحَاشَا أَبِي ثَوْبَانَ إِنّ بِهِ ... ضِنّا عَنِ المَلْحَاةِ والشَّتْمِ (٣)\n﴿مَا هَذَا بَشَرًا﴾ أي: ببشر، نصب بنزع حرف الصفة (٤) وعلى خبر\n_________\n= (١٠٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٥، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٤)، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣٠٩، \"الحجة\" لابن زنجلة (٣٥٩).\n(١) في (ك): الياء.\n(٢) انظر: \"المحتسب\" لابن جني ١/ ٣٤٠، \"معاني القرآن\" للفراء ٢/ ٤٢، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣٠٩.\nوهي قراءة أبي بن كعب. انظر: \"المحتسب\" لابن جني ١/ ٣٤٠.\n(٣) البيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٠، \"شرح المفصل\" لابن يعيش ١/ ٢٦٩، \"لسان العرب\" لابن منظور ٢/ ٨٩٢ (حشى)، والبيت مركب من بيتين:\nحاشا أبي ثوبان إن أبا ... ثوبان ليس ليكمة فَدْم\nعمرو بن عبد الله إن به ... ضِنَّا عن الملحات والشتم\nنبه على ذلك عبد القادر البغدادي في \"خزانة الأدب\" ٤/ ١٨٢، وأبو حيان في \"البحر المحيط\" ٥/ ٣٠٠. واختلف في قائله.\nففي \"المفضليات\" للمفضل الضبي (١٠٩)، \"الأصمعيات\" للأصمعي (٨٠) أنه للجميح، وهو منقذ بن الطماح الأسدي. وفي \"لسان العرب\" لابن منظور ٤/ ١٨٢ (حشا)، لسبرة بن عمرو الأسدي، وكذلك في إحدى نسخ \"مجاز القرآن\" كما أشار إليه المحقق ١/ ٣١٠، وغير منسوب في \"الإنصاف\" لابن الأنباري ١/ ٢٨٠، \"المحتسب\" لابن جني ١/ ٣٤١.\n(٤) قال الفراء، في \"معاني القرآن\" ٢/ ٤٢. وهذا اصطلاح لأهل الكوفة والمراد به حرف الجر. انظر: \"مصطلحات الكوفيين\".","vol":"14","page":599},{"text":"ما الجحد (١) كما تقول: ما زيدٌ قائمًا.\nوقرأ الأعمش: (ما هذا بشرٌ) بالرفع، وهو لغة أهل نجد (٢) وأنشد الفراء:\nوَبزْعمُ حُسْلٌ أنَّه فرْعُ قَوْمِهِ ... مَا أَنْتَ فَرْعٌ يا حُسَيْلُ ولا أَصْلُ (٣)\nوأنشدوا (٤) أيضًا:\nلَشَتَّان ما أَنْوِي وَبنْوي بَنُو أَبي ... جَميْعًا، فَمَا هَذَانِ مُسْتَوِيَانِ\nتَمَنَّوا ليَ المَوْتَ الذي (يَسْبِقُ المُنَى) (٥) ... وكلُ شَيءٍ (٦) والموتُ يَلْتَقِيَانِ (٧)\n_________\n(١) قال الزجاج في \"معاني القرآن\" ٣/ ١٠٧: هذا القول مذهب سيبويه والخليل وجميع النحويين القدماء. وانظر: \"إعراب القرآن\" للنحاس ٢/ ١٣٩.\nوما الجحد هي: ما النافية: انظر: \"مصطلحات النحو الكوفي\" (١٢٩).\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٤٢، \"إعراب القرآن\" للنحاس ٢/ ٢٤٢.\n(٣) البيت في \"معاني القرآن\" للفراء ٢/ ٤٣، \"الإنصاف\" لابن الأنباري ٢/ ٦٩٤، غير منسوب، وانظر: \"المعجم المفصل في النحو\" لعزيزة فوال ٦/ ٢٣١.\n(٤) في (ك): وأنشد، وفي (ن): وأنشد الفراء.\n(٥) في (ن): يشعب الفتى.\n(٦) في (ن)، (ك): فتى.\n(٧) البيتان للفرزدق، انظر: \"شرح التصريح\" ١/ ١٨٠، \"خزانة الأدب\" لعبد القادر البغدادي ٦/ ٢٨٣، \"شرح الأشموني\" ١/ ١٤٥، \"المقاصد النحوية\" للعيني ١/ ٥٤٣.","vol":"14","page":600},{"text":"[١٥٢١] وأخبرني ابن فنجويه (١)، حدثنا أبو علي بن حُبْشٍ البصري (٢)، حدثنا أيوب بن سليم (٣) بن داود الرازي، حدثنا محمد بن الجهم (٤).\n[١٥٢٢] وحدثوا (٥) عن أبي العباس الأصم (٦)، أخبرنا محمد بن الجهم (٧)، حدثنا يحيى بن زياد الفراء (٨)، أخبرنا (٩) دعامة بن رجاء التيمي (١٠)، عن أبي الحويرث الحنفي (١١)، أنه قرأ (ما هذا بِشِرى) (١٢).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ثقة، مأمون.\n(٣) في (ن): سليمان. ولم أجده.\n(٤) أبو عبد الله السمري الكاتب، ثقة، صدوق.\n(٥) يريد المصنف: شيوخه.\n(٦) ثقة.\n(٧) أبو عبد الله السمري الكاتب، ثقة، صدوق.\n(٨) صدوق.\n(٩) في (ن): حدثنا.\n(١٠) لم أجده.\n(١١) لم أجده.\n(١٢) [١٥٢١، ١٥٢٢] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nوأخرج هذِه القراءة الفراء في \"معاني القرآن\" ٢/ ٤٤، وذكرها ابن جني في \"المحتسب\" ١/ ٣٤٢، وعزاها للحسن أيضًا.","vol":"14","page":601},{"text":"قال الفراء: يعني: بِمُشْتَرى (١).\n﴿إِنْ هَذَا﴾ ما هذا ﴿إِلَّا مَلَكٌ كَرِيمٌ﴾ من الملائكة.\n[١٥٢٣] (سمعت ابن فورك (٢) يقول: إنما قلن ملكٌ كريم لأنه خالف هواه، وأعرض عن الدنيا وزينتها وشهوتها حين عرض عليه، وذلك خلاف الطبائع البشرية) (٣) (٤).\n\n<span data-type=\"title\" id=toc-2002>٣٢ </span>- ﴿قَالَتْ﴾\nراعيل للنسوة ﴿فَذَلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ﴾ أي: في حبه وشغفي به، ثم أقرت لهنَّ فقالت: ﴿وَلَقَدْ رَاوَدْتُهُ عَنْ نَفْسِهِ فَاسْتَعْصَمَ﴾ أي: امتنع (٥) واستعصى (٦)، فقلن له: أطع مولاتك راعيل (٧).\n_________\n(١) انظر: \"معاني القرآن\" له ٢/ ٤٤.\n(٢) هو محمد بن الحسن بن فورك، أبو بكر الأصبهاني، صاحب تصانيف، وكان رجلا صالحا، ولم يذكر بجرح ولا تعديل.\n(٣) ساقطة من (ن).\n(٤) [١٥٢٣] الحكم على الإسناد:\nابن فورك لم يذكر بجرح ولا تعديل.\n(٥) قاله ابن عباس أخرجه الطبري في \"جامع البيان\" ١٦/ ٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٧.\n(٦) قاله مجاهد، أخرجه الطبري في \"جامع البيان\" ١٦/ ٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٧.\nوالمعنى هو قول المفسرين وأهل اللغة. انظر: \"البسيط\" للواحدي (١١٩ ب)، \"معاني القرآن\" للنحاس ٣/ ٤٢٣، \"تهذيب اللغة\" للأزهري ٢/ ٥٤ (عصم)، \"لسان العرب\" لابن منظور ١٢/ ٤٠٣ (عصم).\n(٧) ساقطة من (ن).","vol":"14","page":602},{"text":"فقالت راعيل: ﴿وَلَئِنْ لَمْ يَفْعَلْ مَا آمُرُهُ﴾ ولئن لم يطاوعني فيما أدعوه (١) إليه ﴿لَيُسْجَنَنَّ﴾ ليحبسن ﴿وَلَيَكُونًا مِنَ الصَّاغِرِينَ﴾ الأذلاء.\nونون التوكيد تثقل وتخفف (٢)، والوقف على قوله: ﴿لَيُسْجَنَنَّ﴾ بالنون؛ لأنها مشددة، وعلى قوله: ﴿وَلَيَكُونًا﴾ بالألف؛ لأنها مخففة (٣)، وهي شبيهة نون الإعراب في الأسماء، كقولك: رأيت رجلًا، فإذا وقفت قلت: رجلا، ومثله قوله: ﴿لَنَسْفَعًا بِالنَّاصِيَةِ﴾ (٤) ونحوها الوقف عليها بالألف، كقول الأعشى (٥):\nوصَلِ على حَيْن العَشِيَّاتِ والضَّحَى ... ولا تَعْبُدْ الشَّيْطَانَ والله فاعْبُدا\nأراد: فاعبدن، فلما وقف عليه كان الوقف بالألف.\nفاختار يوسف -﵇- حين عاودته المرأة في المراودة وتوعدته، السجنَ على المعصية\n_________\n(١) في (ك): دعوته.\n(٢) في (ن): تخفف وتثقل، وفي (ك): يثقل وتخفف.\n(٣) انظر: \"معاني القرآن\" للأخفش ٢/ ٣٦٥، \"جامع البيان\" للطبري ١٦/ ٨٦.\n(٤) العلق: ١٥.\n(٥) البيت في ديوانه (١٣٧)، \"تهذيب اللغة\" للأزهري ١٥/ ٦٦٤، \"لسان العرب\" لابن منظور ١٥/ ٤٢٨، \"جامع البيان\" للطبري ١٦/ ٨٧.\nلكن روايته في الديوان:\nوَذَا النَّصُب المَنْصُوب لَا تَنْسُكَنَّهُ ... وَلَا تَعْبُدِ الأَوْثَانَ والله فَاعْبُدا\nوصلِ على حِيْن العِشْيات والضُّحَى ... وَلَا تَحْمد الشَّيْطَانَ والله فاحمدا\nقال الأديب محمود شاكر ﵀ وهذا أجود الروايتين. انظر: تعليقه على \"جامع البيان\" للطبري ١٦/ ١٨٧.","vol":"14","page":603},{"text":"<span data-type=\"title\" id=toc-2003>٣٣ </span>- ﴿قَالَ﴾\nفقال: ﴿رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ﴾ أي: يا رب، نداء مضاف ﴿السِّجْنُ﴾: المحبس.\nقراءة العامة بكسر السين على الاسم، وقرأ يعقوب بفتح السين على المصدر (١) يعني: الحبس أحب إليَّ ﴿مِمَّا يَدْعُونَنِي إِلَيْهِ﴾.\nثم علم أنه لا يعتصم (٢) إلَّا بعصمة الله فقال: ﴿وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ﴾ أَمِل (٣) إليهنّ وأُتابِعهنّ، يقال: صبَا فُلانٌ إلى كذا يَصبُوا صَبْوًا صبوةً (٤)، إذا مال واشتاق إليه (٥).\nقال يزيد بن ضبة (٦):\nإلى هِنْدٍ صَبَا قَلْبِي ... وهِنْدٌ مِثْلُها يُصْبِي (٧)\n﴿وَأَكُنْ مِنَ الْجَاهِلِينَ﴾.\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران (٢٤٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٥، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٤).\n(٢) في (ن): يستعصم.\n(٣) قاله ابن عباس كما في \"البسيط\" للواحدي (١٢٠ أ)، وهو قول الطبري في \"جامع البيان\" ١٦/ ٨٩، وانظر: \"النكت والعيون\" للماوردي ٣/ ٤٣.\n(٤) من (ك): وفي (ن): يصبو صبوة.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ١٢/ ٢٥٥ (صبو)، \"لسان العرب\" لابن منظور ٤/ ٤٥١ صبا.\n(٦) يزيد بن مقسم الثقفي مولاهم، الطائفي، ينسب إلى أمه ضبة.\n(٧) في (ك): تصبي.","vol":"14","page":604},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الخامس عشر]\n[يوسف ٣٤ - ١١١ * إبراهيم * الرعد * الحجر]\n\nتحقيق\nد/ عبد الله علي القبيسي\nد/ قاري أحمد دين خوشي","vol":"15","page":1},{"text":"السيرة الذاتية للمحقق\nد/ عَبد الله على القبيسيّ\nأستاذ مساعد بجامعة الإمام محمد بن سعود الإسلامية - كلية أصول الدين - قسم السنة.\nحصل على درجة الدكتوراه في تخصص الكتاب والسنة من جامعة أم القرى - كلية الدعوة وأصول الدين.\n* * *\n\nالسيرة الذاتية للمحقق\nد/ قاري أحمَد دين خوشي\nحصل على درجة الدكتوراه في تخصص الكتاب والسنة من جامعة أم القرى - كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلها:\nمدرسًا بدار الحديث الخيرية.\nمرشدًا بالحرم المكي.","vol":"15","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[١٥]","vol":"15","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٩٦/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"15","page":4},{"text":"<span data-type=\"title\" id=toc-2004>٣٤ </span>- قوله تعالى ﴿فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ إِنَّهُ هُوَ السَّمِيعُ﴾\nلدعئه وشكايته ﴿الْعَلِيمُ﴾ بمكرهن.\n\n<span data-type=\"title\" id=toc-2005>٣٥ </span>- ﴿ثُمَّ بَدَا لَهُمْ﴾\nأي: للعزيز (١) وأصحابه في الرأي ﴿مِنْ بَعْدِ مَا رَأَوُا الْآيَاتِ﴾ الدالة (٢) على براءة يوسف، وهي قد القميص من دبره، وخمش الوجوه، وقطع النسوة أيديهن (٣).\n﴿لَيَسْجُنُنَّهُ﴾. قال الفراء: هذِه اللام في اليمين، وفي كل ما ضارع (٤) القول كقوله: ﴿وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ﴾ (٥)، ﴿وَظَنُّوا مَا لَهُمْ مِنْ مَحِيصٍ﴾ (٦) دخلت اللام و(ما)، لأنهما في معنى القول واليمين (٧).\n﴿حَتَّى حِينٍ﴾ يعني: إلى (٨) الوقت الذي يرون فيه رأيهم (٩).\n_________\n(١) في (ن): العزيز.\n(٢) في الأصل: الدلالة، والتصويب من (ن، ك).\n(٣) قاله ابن عباس وعكرمة، أخرجه عنهما الطبري في \"جامع البيان\" ١٦/ ٩١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ١٣٩.\n(٤) في (ن)، (ك): يضارع.\n(٥) البقرة: ١٠٢.\n(٦) فصلت: ٤٨.\n(٧) انظر: \"معاني القرآن\" ٢/ ٤٤، \"جامع البيان\" للطبري ١٦/ ٩٣.\n(٨) ساقطة من (ن).\n(٩) قاله الطبري في \"جامع البيان\" ١٦/ ٩٢.\nوهو قول كثير من المفسرين انظر: \"النكت والعيون\" للماوردي ٣/ ٣٥، \"الجامع لأحكام القرآن\" للقرطبي ٩١/ ١٨٧.","vol":"15","page":5},{"text":"وقال عكرمة: سبع سنين (١).\nوقال الكلبي: خمس سنين (٢).\nو﴿حَتَّى﴾ بمعنى (إلى) (٣)، كقوله: ﴿حَتَّى مَطْلَعِ الْفَجْرِ﴾ (٤).\nقال السدي: وذلك أن المرأة قالت لزوجها: إن هذا العبد العبراني قد فضحني في الناس، يعتذر إليهم، ويخبرهم أني راودته عن نفسه، ولست أطيق أن أعتذر بعذري، فإما أن تأذن لي أن (أخرج فأعتذر) (٥) بعذري (٦)، وإما أن تحبسه كما حبستني، فحبسه بعد علمه ببراءته (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤١، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٣٢.\n(٢) انظر: \"الوسيط\" للواحدي ٢/ ٦١٢، \"معالم التنزيل\" للبغوي ٤/ ٢٣٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٨٧.\n(٣) انظر: \"مغني اللبيب\" لابن هشام (١٦٦).\n(٤) القدر: ٥.\n(٥) في (ن): فأخرج وأعتذر.\n(٦) ساقطة من (ن).\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٣٩.","vol":"15","page":6},{"text":"وذكر (١): أن الله تعالى جعل (٢) ذلك الحبس (٣) تطهيرًا ليوسف من همه بالمرأة، وتكفيرًا لزلته.\nقال ابن عباس: عثر يوسف ثلاث عثرات: حين هم بها فسجن، وحين قال: ﴿اذْكُرْنِي عِنْدَ رَبِّكَ﴾، ﴿فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ﴾، وأنساه الشيطان ذكر (٤) ربه، وحين قال لهم: ﴿إِنَّكُمْ لَسَارِقُونَ﴾، ﴿قَالُوا إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ مِنْ قَبْلُ﴾ (٥).\n\n<span data-type=\"title\" id=toc-2006>٣٦ </span>- ﴿وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ﴾\nوهما: غلامان كانا للوليد بن الرَّيان ملك مصر الأكبر (٦)، أحدهما خبازه صاحب طعامه واسمه مجلث، والآخر ساقيه صاحب شرابه واسمُه نبو (٧) (٨)، غضب عليهما الملك فحبسهما. وذلك أنه بلغه أن\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٩٣، \"معالم التنزيل\" للبغوي ٤/ ٢٣٩، ووقع في (ن): وذلك أن الله.\n(٢) ساقطة من (ن).\n(٣) في (ك): السجن.\n(٤) ساقط من (ن).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٠، والحاكم وعبد بن حميد وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٣٢.\n(٦) في (ك): الكبير.\n(٧) في (ك): بنو.\n(٨) قاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٢.","vol":"15","page":7},{"text":"خبازه يريد أن يسمّه، وأن ساقيه مالأه (١) على ذلك (٢).\nوكان السبب فيه أن جماعة من أهل مصر، أرادوا المكر بالملك واغتياله، فدسوا إلى هذين وضمنوا لهما مالًا ليُسِّما طعام الملك وشرابه، فأجابهم إلى ذلك. ثم (إن الساقي نكل عنه، وقبل الخباز الرشوة، فسمّ الطعام. فلما حضر وقته وأحضر الطعام) (٣) قال الساقي: أيها الملك لا تأكل فإن الطعام مسموم. فقال الخباز: لا تشرب أيها الملك فإن الشراب مسموم. فقال الملك للساقي: أشرب، فشرب (٤) فلم يضره. وقال للخباز: كل من طعامك، فأبى فجرب ذلك الطعام على دابة من الدواب، فأكلته فهلكت. فأمر الملك بحبسهما.\nوكان يوسف -﵇- لما دخل السجن قال لأهله: إني أعبر الأحلام. فقال أحد الفتيين لصاحبه: هلم فلنجرب هذا العبد العبراني، فتراءيا له فسألاه من (٥) غير أن يكونا رأيا شيئًا (٦).\n_________\n(١) في (ك): مالأ.\n(٢) قاله السدي، أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٢.\nوأما كون أحدهما صاحب طعامه والآخر صاحب شرابه فقد قاله ابن عباس وقتادة، أخرجه عنهما الطبري ١٦/ ٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\"\n٧/ ٢١٤٣.\n(٣) ما بين القوسين ساقطة من (ن).\n(٤) في (ك): فشربه.\n(٥) ساقط من (ن).\n(٦) قاله السدي، أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٣. وقاله وهب، حكاه عنه ابن حبيب في \"تفسيره\" (١٢٠ أ).","vol":"15","page":8},{"text":"قال عبد الله بن مسعود: ما رأى صاحبا يوسف -﵇- شيئًا إنما كانا تحالما ليجربا علمه (١).\n[١٥٢٤] أخبرنا أبو محمد عبد الله بن محمد الأصفهاني (٢)، قراءة عليه يوم الإثنين في شهر رمضان سنة ثمان وثمانين وثلاثمائة، أخبرنا أحمد بن محمد بن الحسن بن الشرقي (٣)، (حدثنا أحمد بن عثمان أبو النسوي الجوزاء) (٤)، حدثنا أبو عاصم (٥)، حدثنا ابن جريج (٦)، أخبرني عمرو بن دينار (٧)، عن عكرمة (٨)، عن ابن عباس قال: قال رسول الله - ﷺ -: \"من أرى (٩) عينيه في المنام ما لم تر (١٠)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٨، وابن أبي شيبة وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٣٦.\n(٢) هو شيخه عبد الله بن حامد بن محمد الأصفهاني، لم يُذكر بجرح أو تعديل.\n(٣) ثقة، مأمون.\n(٤) أحمد بن عثمان بن أبي عثمان عبد النور بن عبد الله بن سنان النوفلي، أبو عثمان البصري، ثقة.\n(٥) هو الضحاك بن مخلد بن الضحاك بن مسلم الشيباني، أبو عاصم النبيل البصري، ثقة، ثبت.\n(٦) ثقة، فقيه، فاضل، كان يدلس ويرسل.\n(٧) ثقة، ثبت.\n(٨) ثقة، ثبت، عالم بالتفسير.\n(٩) في الأصل رأى وصححت في الحاشية إلى أذى، والتصويب من (ن).\n(١٠) في (ن): يريا، وفي (ك): تريا.","vol":"15","page":9},{"text":"كُلِّفَ أنْ يَعْقِدَ بين شَعِيْرَتَيْن يوم القيامة، ومن أستمع لحديث قوم وهم له كارهون صب في أذنه الآنك\" (١).\nوقال قوم: بل كانا رأياها على صحة وحقيقة (٢).\nقال مجاهد (٣): لما رأى الفتيان يوسف، قالا له والله لقد أحببناك حين رأيناك. فقال لهما (٤) يوسف: أنشدكما بالله إن تحباني (٥)، فوالله ما أحبني أحد قط إلَّا دخل عليَّ من حبه بلاء. لقد أحبتني عمتي، فدخل عليَّ من حبها بلاء. ثم أحبني أبي (٦) فدخل عليَّ لحبه بلاء. ثم أحبتني زوجة صاحبي هذا فدخل عليَّ لحبها (٧) إياي بلاء، فلا تحباني بارك\n_________\n(١) [١٥٢٤] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح ولا تعديل، وبقية رجاله ثقات.\nالتخريج:\nأخرجه البخاري في الرؤيا، باب من كذب في حلمه ٦/ ٢٥٨١، وابن ماجه ٢/ ١٢٨٩، باب من تحلم حلمًا كاذبًا، والطبراني في \"المعجم الكبير\" ١١/ ٣٠٩ كلهم من طريق عكرمة، عن ابن عباس به.\n(٢) قاله مجاهد كما ذكر المصنف، وابن إسحاق كما في \"زاد المسير\" لابن الجوزي ٤/ ٢٢٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٢.\n(٤) ساقطة من (ن).\n(٥) المراد: لا تحباني. وإنْ تأتي على أربعة أوجه، وهي هنا نافية. انظر: \"معجم الأدوات النحوية\" (٣١)، \"حروف المعاني\" للزجاجي (٩١).\n(٦) في (ن): زوج لي.\n(٧) في (ك): بحبها.","vol":"15","page":10},{"text":"الله فيكما. قال فأبيا إلَّا حبه وإِلْفَته (١) حيث كان، وجعلا يعجبهما (٢) ما يريان من فهمه وعقله. وقد كان رأيا حين أدخلا السجن رؤيا فأتيا يوسف، فقال له الساقي: أيها العالم إنِّي رأيت كأني في بستان فإذا أنا (٣) بأصل حبلة عليها ثلاثة عناقيد من عنب فجنيتها، وكان كأس الملك بيدي فعصرتها فيه، وسقيت الملك فشربه.\nوقال الخباز: إنَّي رأيت كأن فوق رأسي ثلاث سلال فيها من (٤) الخبز وألوان الأطعمة، فإذا بسباع (٥) الطير تنهش منه فذلك قوله -﷿-: ﴿قَالَ أَحَدُهُمَا﴾ يعني: نبو ﴿إِنِّي أَرَانِي﴾ أي: رأيتني ﴿أَعْصِرُ خَمْرًا﴾ عنبًا بلغة عمان (٦)، يدل عليه قراءة ابن مسعود - ﵁ - (أَعْصِرُ عِنَبًا) (٧).\n_________\n(١) في (ن): وإلفه.\n(٢) في (ن): يعجبان.\n(٣) من (ك).\n(٤) من (ن).\n(٥) في (ن)، (ك): سباع.\n(٦) قاله الضحاك، أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٢، والنحاس في \"معاني القرآن\" ٣/ ٤٢٦.\nوقاله ابن عباس، حكاه عنه ابن حبيب في \"تفسيره\" (١٢٠ ب).\nوينظر: \"المحرر الوجيز\" لابن عطية ٧/ ٥٠٨، \"زاد المسير\" لابن الجوزي ٤/ ٢٢٣.\n(٧) أخرجها عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٢، وحكاها ابن جني في \"المحتسب\" ١/ ٢٤٣، وابن كثير في \"تفسير القرآن العظيم\" ٤/ ٤٧٨.","vol":"15","page":11},{"text":"قال الأصمعي (١): أخبرني المعتمر (٢) أنه لقي أعرابيًّا معه عنب فقال: ما معك؟ قال: خمر (٣).\nومنه يقال للخلّ العنبي: خلّ (٤) خمر. وهذا (على قرب الجوار) (٥).\nقال القتيبي: وقد (٦) تكون الخمر بعينها، كما تقول عصرت زيتا. وإنما عصرت زيتونًا (٧).\n﴿وَقَالَ الْآخَرُ﴾ وهو مجلث ﴿إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِ﴾ أخبرنا بتفسيره وتعبيره وما يؤول إليه أمر هذِه الرؤيا.\n﴿إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ﴾ أي: العالمين الذين أحسنوا العلم. قاله الفراء (٨).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٢٠ ب)، \"المحرر الوجيز\" لابن عطية ٧/ ٥٠٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٩٠، \"لسان العرب\" لابن منظور ٤/ ٢٥٥.\nوالأصمعي هو: عبد الملك بن قريب عاصم بن عبد الملك بن علي، أبو سعيد البصري الأصمعي أحد أئمة اللغة، صاحب سنة، ت: ٢١٥ هـ. انظر: \"سير أعلام النبلاء\" للذهبي ١٠/ ١٧٥، \"إنباه الرواة\" ٢/ ١٧٥.\n(٢) المعتمر بن سليمان بن طرخان، أبو محمد التيمي البصري، حافظ، ثقة.\n(٣) انظر: \"مشكل إعراب القرآن\" لمكي ١/ ٢٣٥.\n(٤) ساقطة من (ن).\n(٥) في (ك): أقرب الجوار، وفي (ن): على قرب الجواز.\n(٦) ساقطة من (ن).\n(٧) انظر: \"تأويل مشكل القرآن\" ١/ ٢٣٥.\n(٨) انظر: \"معاني القرآن\" ٢/ ٤٥، \"البسيط\" للواحدي (١٢٢ ب)، \"المحرر الوجيز\" لابن عطية ٧/ ٥٠٩، وعزاه أيضًا الجمهور.","vol":"15","page":12},{"text":"وقال ابن إسحاق: إنا نراك من المحسنين إلينا إن فعلت ذلك، وفَسَّرْتَ رؤيانا. كما يقال: افعل كذا وأنت محسن (١).\n[١٥٢٥] وأخبرنا أبو بكر محمد بن أحمد بن عقيل (٢)، حدثنا عبد الله بن محمد بن إبراهيم بن بالويه (٣)، حدثنا محمد بن يزيد السلمي (٤)، حدثنا أبو الربيع الزهراني (٥)، حدثنا خلف بن خليفة (٦)، حدثنا سلمة بن نبيط (٧)، عن الضحاك بن مزاحم (٨)، في قوله: ﴿إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ﴾ ما كان إحسانه؟ قال: كان إذا مرض رجل في السجن قام عليه، وإذا ضاق وسَّع له، وإن احتاج جمع له وسأل له (٩).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٩، وانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٥٠٩.\n(٢) أبو بكر النيسابوري، لم يُذكر بجرح أو تعديل.\n(٣) لم يُذكر بجرح أو تعديل.\n(٤) يقال له: معمش، وثقه ابن حبان، وقال الخطيب: متروك الحديث.\n(٥) سليمان بن داود العتكي أبو الربيع الزهراني، البصري، ثقة، حافظ.\n(٦) أبو أحمد الكوفي، ثم الواسطي، صدوق تغير بآخره.\n(٧) أبو فراس الكوفي، ثقة، يقال: أنه اختلط.\n(٨) صدوق، كثير الإرسال.\n(٩) [١٥٢٥] الحكم على الإسناد:\nإسناده فيه من لم أجده، ومحمد بن يزيد، مختلف فيه.\nالتخريج:\nأخرجه سعيد بن منصور في \"سننه\" ٥/ ٣٩٣ والطبري في \"جامع البيان\" ١٦/ ٩٨، وفي \"تاريخ الرسل والملوك\" ١/ ٣٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" =","vol":"15","page":13},{"text":"وقال قتادة: بلغنا أن إحسانه كان يداوي مريضهم، ويعزي حزينهم، ويجتهد لربه. وقال: لما انتهى يوسف إلى السجن، وجد فيه قومًا قد انقطع رجاؤهم، واشتد بلاؤهم، وطال حزنهم، فجعل يقول: أبشروا واصبروا تؤجروا، إن لهذا أجرًا وثوابًا. فقالوا يا فتى: بارك الله فيك، ما أحسن وجهك، وأحسن خُلُقك، وأحسن حديثك! لقد بورك لنا في جوارك، ما نحب إنا كنا في غير هذا منذ حبست (١)، لما تخبرنا به من الأجر (والثواب والكفاءة) (٢) والكفارة والطهارة، فمن أنت يا فتى؟ فقال: أنا يوسف صفي الله بن يعقوب إسرائيل الله بن إسحاق ذبيح الله بن إبراهيم خليل الله. فقال له عامل في (٣) السجن: يا فتى والله لو استطعت لخليت سبيلك، ولكن سأحسن جوارك، وأحسن إيثارك (٤)، فكن في أي بيوت السجن شئت (٥).\nفكره يوسف -﵇- (أن يعبر لهما ما سألاه) (٦)، لما علم في ذلك من\n_________\n= ٧/ ٢١٤٣، والبيهقي في \"شعب الإيمان\" ٧/ ٨٨ جميعهم من طريق خلف بن خليفة به، وإسناده حسن.\n(١) في (ن)، (ك): حبسنا.\n(٢) من (ن).\n(٣) من (ن).\n(٤) في (ن): وبا سارك.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٣، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٣٤.\n(٦) ساقطة من (ن).","vol":"15","page":14},{"text":"المكروه على أحدهما، فأعرض عن سؤالهما، وأخذ في غيره.\nفقال لهما (١):\n\n<span data-type=\"title\" id=toc-2007>٣٧ </span>- ﴿لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ﴾\nفي نومكما (٢) ﴿إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ﴾ في اليقظة. هذا قول أكثر المفسرين (٣).\nوقال بعضهم (٤): أراد به في اليقظة. فقال: ﴿لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ﴾ تطعمانه وتأكلانه ﴿إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ﴾ وتفسيره وألوانه أي طعام أكلتم؟ (وكم أكلتم؟) (٥) ومتى أكلتم؟ ﴿قَبْلَ أَنْ يَأْتِيَكُمَا﴾ (٦)\n_________\n(١) ساقطة من (ن).\n(٢) في (ك): يومكما.\n(٣) قاله مجاهد وابن إسحاق أخرجه عنهما ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٤.\nوقاله السدي، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ١٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٤.\nانظر: \"النكت والعيون\" للماوردي ٣/ ٣٦، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٩١.\n(٤) قاله ابن جريج، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٧، وانظر: \"البسيط\" للواحدي (١٢٢ ب).\nوقاله الحسن كما عند القرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٩١، واختاره السمرقندي في \"بحر العلوم\" ٢/ ١٦١.\n(٥) ساقطة من (ن).\n(٦) لا توجد في (ن).","vol":"15","page":15},{"text":"فقالا له (١): هذا فعل العرافين والكهنة. فقال -﵇-: ما أنا بكاهن وإنما ﴿ذَلِكُمَا﴾ العلم ﴿مِمَّا عَلَّمَنِي رَبِّي إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَا يُؤْمِنُونَ بِاللَّهِ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ﴾ (كرر هم) (٢) على التأكيد.\nوقيل: هم الأول عماد (٣) كقوله: ﴿أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ (٣٥)﴾ (٤) فصارت الأولى: كالملغاة، والثانية: ابتداء، وكافرون خبره (٥).\n_________\n(١) من (ن).\n(٢) ساقطة من: (ك)، وفي (ن) سقطت (هم).\n(٣) ساقطة من (ن)، العماد: هو ضمير الفصل.\n(٤) المؤمنون: ٣٥.\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ٤٥.","vol":"15","page":16},{"text":"<span data-type=\"title\" id=toc-2008>٣٨ </span>- قوله تعالى ﴿وَاتَّبَعْتُ مِلَّةَ آبَائِي﴾\nفتح ياءه قومٌ، وسكنها الآخرون فيها وفي أمثالها (١). فالجزم على الأصل، والفتح على موافقة الألف التي استقبلته؛ لأنها أخت الفتحة.\nوقرأ الأعمش: آبايَ إبراهيم، دُعايَ إِلَّا فَرارًا (٢) مقصورًا غير مهموز، وفتح ياءهما (٣) مثل: مَحيَاي.\n﴿إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ مَا كَانَ لَنَا﴾ ما ينبغي لنا (٤) وما يجوز لنا ﴿أَنْ نُشْرِكَ بِاللَّهِ مِنْ شَيْءٍ﴾ من صلة (٥) تقديره: أن نشرك بالله شيئًا.\n﴿ذَلِكَ﴾ التوحيد والعلم ﴿مِنْ فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ﴾ فأراهما يوسف -﵇- من فطنته وعلمه، ثم دعاهما إلى الإسلام، فأقبل عليهما وعلى أهل السجن، وكان بين أيديهم أصنام يعبدونها (من دون الله) (٦) فقال إلزامًا للحجة:\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (٣٥٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨، \"التيسير\" للداني (١٣١).\n(٢) نوح: ٦.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٤٥، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٥).\n(٤) ساقطة من (ن)، (ك).\n(٥) انظر: \"مشكل إعراب القرآن\" لمكي ١/ ٣٨٧، \"تفسير ابن حبيب\" (١٢٠)، \"المحرر الوجيز\" لابن عطية ٧/ ٥١١.\n(٦) من (ن).","vol":"15","page":17},{"text":"<span data-type=\"title\" id=toc-2009>٣٩ </span>- ﴿يَاصَاحِبَيِ السِّجْنِ﴾\nجعلهما صاحبي السجن لكونهما فيه (١)، كقوله سبحانه لسكان الجنة: ﴿أَصْحَابُ الْجَنَّةِ﴾ (٢)، ولسكان النار: ﴿أَصْحَابُ النَّارِ﴾ (٣).\n﴿أَأَرْبَابٌ مُتَفَرِّقُونَ﴾ آلهة شتى (لَّا تنفع ولا تضر) (٤) ﴿خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ﴾ الذي لا ثاني له ﴿الْقَهَّارُ﴾ الذي (٥) قهر كل شيء، نظيرها (٦) قوله تعالى: ﴿آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ﴾ (٧) ثم بيّن عجز الأصنام وضعفها فقال:\n\n<span data-type=\"title\" id=toc-2010>٤٠ </span>- ﴿مَا تَعْبُدُونَ مِنْ دُونِهِ﴾\nأي: من دون الله. وإنّما قال: ﴿مَا تَعْبُدُونَ﴾، وقد ابتدأ الكلام بخطاب الاثنين؛ لأنه قصد به جميعَ من هو على مثل حالهما من الشرك (٨).\n﴿إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا﴾ وذلك تسميتهم أوثانهم آلهةً وأربابًا من غير\n_________\n(١) فيكون المعنى يا سكني السجن. انظر: \"جامع البيان\" للطبري ١٦/ ١٠٤، \"الدر المصون\" للسمين الحلبي ٦/ ٤٩٧، \"البحر المحيط\" لأبي حيان ٥/ ٣٠٩.\n(٢) البقرة: ٨٢.\n(٣) البقرة: ٣٩.\n(٤) في (ن): لا تضر ولا تنفع.\n(٥) ساقطة من (ن).\n(٦) في (ن): نظيره.\n(٧) النمل: ٥٩.\n(٨) انظر: \"جامع البيان\" للطبري ١٦/ ١٠٥.","vol":"15","page":18},{"text":"أن يكون لتلك (١) التسمية حقيقةٌ.\n﴿أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ﴾ حجة وبرهان. ﴿إِنِ الْحُكْمُ﴾ أي (٢): ما القضاء والأمرُ والنهي ﴿إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ﴾ نظيره ﴿وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ (٣).\n﴿ذَلِكَ﴾ الذي دعوتكم إليه من التوحيد وترك الشرك. ﴿الدِّينُ الْقَيِّمُ﴾ المستقيم (٤). ﴿وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾.\nثم فسر رؤياهما فقال:\n\n<span data-type=\"title\" id=toc-2011>٤١ </span>- ﴿يَاصَاحِبَيِ السِّجْنِ أَمَّا أَحَدُكُمَا﴾\nهو الساقي ﴿فَيَسْقِي رَبَّهُ﴾ أي: (٥) سيده يعني: الملك (٦) ﴿خَمْرًا﴾.\nوأما العناقيد الثلاثة التي رآها (٧)، فإنها ثلاثة أيام يبقى في السجن، ثمَّ يخرجه الملك ويعود إلى مَا كَانَ عليه (٨). ﴿وَأَمَّا الْآخَرُ فَيُصْلَبُ﴾ وأما السلالُ (٩) الثلاث التي رآها فإنها ثلاثةُ أيام يبقى في\n_________\n(١) في (ن): لذلك.\n(٢) ساقطة من (ن).\n(٣) البينة: ٥.\n(٤) قاله السدي، انظر: \"النكت والعيون\" للماوردي ٣/ ٣٨.\n(٥) من (ن).\n(٦) قاله ابن زيد، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٠٧.\n(٧) في (ن): رأيتها.\n(٨) قاله عكرمة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٩٧.\n(٩) في (ن): السلاسل.","vol":"15","page":19},{"text":"السجن، ثمَّ يخرجه الملك اليوم الرابع فيصلبَه (١) ﴿فَتَأْكُلُ الطَّيْرُ مِنْ رَأْسِهِ﴾.\nقال ابن مسعود: لَمَّا سمعا قول يوسف -﵇- قالا: ما رأينا شيئًا إنَّما كُنَّا نلعبُ (٢).\n(فقال يوسف) (٣): ﴿قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ﴾ أي: فُرغُ من الأمر الذي عنه تسألان، ووجب حكم الله عليكما بالذي أخبرتكما به (٤).\n[١٥٢٦] أخبرنا عبد الله بن حامد الوزان (٥)، أخبرنا محمد بن عبد الله بن أحمد الصفار (٦)، حدثنا أحمد بن مهران (٧)، حدثنا زكريا بن عدي (٨)\n_________\n(١) حكئ معناه في \"البسيط\" للواحدي (٢٣ اب) عن ابن عباس. وينظر \"زاد المسير\" لابن الجوزي ٤/ ٢٢٦.\n(٢) أخرجه سفيان الثوري في \"تفسيره\" (١٤٢)، والطبري في \"جامع البيان\" ١٦/ ١٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٨، وابن أبي شيبة وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٣٦.\n(٣) ساقطة من (ك).\n(٤) قاله ابن عباس. انظر: \"البسيط\" للواحدي (١٢٣ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٢٦.\n(٥) لم يُذكر بجرح أو تعديل.\n(٦) الشيخ، الإمام، المحدث، القدوة.\n(٧) لا يعتمد عليه.\n(٨) ثقة، جليل.","vol":"15","page":20},{"text":"حدثنا هُشَيم (١)، حدثنا يعلي بن عطاء (٢)، عن وكيع بن عُدُس (٣)، عن أبي رزين العقيلي (٤) قال سمعت رسول الله - ﷺ - يقول: \" (إنّ الرؤيا على رجل طائر ما لم تُعْبَر فإذا عُبِرَت وقعت) (٥) وإن الرؤيا جزء من ستة وأربعين جزءًا من النبوة وأحسبه قال: ولا تَقُصها إلّا على ذي رأي\" (٦).\n_________\n(١) ثقة، ثبت، كثير التدليسُ والإرسال الخفي.\n(٢) ثقة.\n(٣) مقبول.\n(٤) هو لقيط بن عامر بن صبرة، صحابي، جليل.\n(٥) ما بين القوسين ساقط من الأصل، ومثبت في (ن)، (ك)، والمصادر.\n(٦) [١٥٢٧] الحكم على الإسناد:\nإسناده ضعيف. آفته: أحمد بن مهران، ووكيع بن عدس.\nالتخريج:\nأخرجه أحمد في \"مسنده\" ٤/ ١٠، ومن طريقه أبو داود ٤/ ٣٠٤، وأخرجه ابن أبي شيبة في \"المصنف\" ٦/ ١٧٣، ومن طريقه ابن ماجه ٢/ ١٢٨٨، في تعبير الرؤيا باب الرؤيا إذا عبرت وقعت.\nوأخرجه الطبراني في \"المعجم الكبير\" ١٩/ ٢٠٦، وابن حبان ١٣/ ٤١٥، والمحاملي في \"أماليه\" (٣٤٤)، والبيهقي في \"شعب الإيمان\" ٣/ ١٩٠، والبغوي في \"شرح السنة\" (٣٢٨٢). كلهم من طريق هشيم عن يعلي بن عطاء به.\nوأخرجه الترمذي (٢٢٧٩) في الرؤيا، باب ما جاء في تعبير الرؤيا، وأحمد في \"المسند\" ٤/ ١٢، والحاكم ٤/ ٣٩٠، والبغوي في \"شرح السنة\" (٣٢٨١). كلهم من طريق شعبة عن يعلي بن عطاء به.\nوأخرجه أحمد في \"المسند\" ٤/ ١٠، وابن حبان في \"صحيحه\" ١٣/ \"٤٢، والطبراني في \"المعجم الكبير\" ١٩/ ٤٦٣ كلهم من طريق حماد بن سلمة عن يعلى =","vol":"15","page":21},{"text":"[١٥٢٧] أخبرنا عبد الله بن حامد (١)، أخبرنا إسماعيل بن محمد (٢)، حدثنا الحسن بن علي بن عفان (٣)، حدثنا ابن نمير (٤)، عن الأعمش (٥)، عن يزيد الرقاشي (٦)، عن أنس قال: قال رسول الله - ﷺ -: \"الرؤيا لأول عابر\" (٧).\n_________\n= ابن عطاء، به.\nوالحديث قال عنه الترمذي: حسن صحيح.\nوقال الحاكم: صحيح الإسناد. وقد حسنه الحافظ. انظر: \"الفتح\" ١٢/ ٤٣٢.\n(١) لم يُذكر بجرح أو تعديل.\n(٢) إسماعيل بن محمد بن إسماعيل الصفار، أبو علي البغدادي، مسند العراق، الثقة المحدث.\n(٣) صدوق.\n(٤) عبد الله بن نمير الهمْداني، أبو هشام الكوفي ثقة.\n(٥) ثقة، حافظ، لكنه مدلس.\n(٦) هو: يزيد بن أبان الرقاشي، أبو عمرو البصري، ضعيف الحديث.\n(٧) [١٥٢٧] الحكم على الإسناد:\nإسناده ضعيف؛ لضعف يزيد بن أبان، والأعمش مدلس وقد عنعن.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٦/ ١٧٩. ومن طريقه أخرجه ابن ماجة في \"سننه\" ٢/ ١٢٨٨، تعبير الرؤيا: باب علام تعبر به الرؤيا، وأخرجه أبو يعلى في \"مسنده\" ٧/ ١٥٨، وابن أبي عاصم في \"الأوائل\" ١/ ١٠٧، كلهم من طريق ابن نمير، عن الأعمش به.\nوإسناده ضعيف؛ لضعف يزيد بن أبان. كما قاله البوصيري في \"مصباح الزجاجة\" ٤/ ١٥٧، وضعفه أيضًا الحافظ في \"الفتح\" ١٢/ ٤٣٢؛ لأن مداره على يزيد بن أبان الرقاشي وهو ضعيف.\nومعنى الحديث وسابقه أنه إذا كان العابر عالمًا فأصاب وجه التعبير وإلا فهي لمن =","vol":"15","page":22},{"text":"<span data-type=\"title\" id=toc-2012>٤٢ </span>- قوله ﷿ ﴿وَقَالَ﴾\nيوسف (عند ذلك) (١) ﴿لِلَّذِي ظَنَّ﴾ عَلِمَ ﴿أَنَّهُ نَاجٍ مِنْهُمَا﴾ وهو الساقي. هذا قول أَكْثَرِ المفسرين (٢).\nوفَسَّرَ قَتادَةُ على الظنِّ الذي هو خلاف اليقين. وقال: إِنَّما عبارةُ الرؤيا بالظنِّ، فَيُحِقُ الله تعالى ما يشاء ويُبْطِلُ ما يشاء (٣).\nوالقول الأول أولى بالصواب وأَشْبَهُ بحال الأنبياء (٤).\n﴿اذْكُرْنِي عِنْدَ رَبِّكَ﴾ يعني: سيدك الملك، وقل له: إِنَّ في السجن غلامًا محبوسًا ظلمًا (٥).\n﴿فَأَنْسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ﴾ يعني: أنسى الشيطانُ يوسفَ ذِكْرَ ربه حين ابتغى الفرج من غيره واستعان بالمخلوق، وتلك غفلةٌ\n_________\n= أصاب بعده؛ إذْ ليس المدار إلَّا على إصابة الصواب في تعبير المنام.\nانظر: \"تأويل مختلف الحديث\" لابن قتيبة (٣٤٨)، \"فتح الباري\" لابن حجر ١٢/ ٤٣٣، \"المنهاج شرح مسلم\" للنووي ١٥/ ٢٩.\n(١) ساقطة من (ك).\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ١٠٩ - ١١١، وابن حبيب (١٢١ أ)، \"البسيط\" للواحدي (١٢٤ أ) ونسبه لأكثر المفسرين.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١١٠، وذكره في \"المحرر الوجيز\" لابن عطية ٧/ ٥١٦.\n(٤) وهو الذي رجحه الطبري في \"جامع البيان\" ١٦/ ١١١. والواحدي كما في \"البسيط\" (١٢٤ أ)، وابن عطية في \"المحرر الوجيز\" ٧/ ٥١٥، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٩٤، ويدل له قوله تعالى: ﴿قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ﴾.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ١١٠ - ١١١، \"النكت والعيون\" للماوردي ٣/ ٣٩، \"البسيط\" للواحدي (١٢٤ أ) ونسبه للمفسرين.","vol":"15","page":23},{"text":"عَرَضَتْ ليوسف منِ قبَلِ الشيطانِ، نسي بها ذكر ربه، الذي لو به استعان لأسرع خلاصُه، ولكنَّه زَلَّ فَطَال من أجلها حبسُه (١).\nوقال محمد بن إسحاق: الهاء في قوله: ﴿فَأَنْسَاهُ﴾ راجعة إلى الساقي (٢).\nيقول أَنسى الشيطانُ الساقي ذِكْرَ يوسفَ للملكِ. وعلى هذا القول يكون معنى الآية: فأنساه الشيطانُ ذِكرَهُ لِرِبهِ كقوله: ﴿يُخَوِّفُ أَوْلِيَاءَهُ﴾ (٣) أي: يخوفكم بأوليائه.\n﴿فَلَبِثَ﴾ مكث ﴿فِي السِّجْنِ بِضْعَ سِنِينَ﴾.\nاختلف العلماء في معنى (٤) البضع:\nفقال أبو عبيدة: هو ما بين الثلاثة إلى الخمسة (٥).\n_________\n(١) وهذا قول أكثر المفسرين كما في \"البسيط\" للواحدي (١٢٤ أ)، وهو اختيار الطبري في \"جامع البيان\" ١٦/ ١١١، والزجاج في \"معاني القرآن\" ٣/ ١١٢، القرطبي \"الجامع لأحكام القرآن\" ٩/ ١٩٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١١٣، وهو قول مجاهد انظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٧٩. وانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٥١٧، \"زاد المسير\" لابن الجوزي ٤/ ٢٢٧.\nوهذا القول اختاره ابن كثير. انظر: \"تفسير القرآن العظيم\" ٢/ ٤٧٩، وأبو حيان في \"البحر المحيط\" ٥/ ٣١٠. وهذا هو الأظهر بدليل قوله تعالى: ﴿وَقَالَ الَّذِي نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ﴾.\n(٣) آل عمران: ١٧٥.\n(٤) ساقط من (ن).\n(٥) انظر: \"تهذيب اللغة\" للأزهري ١/ ٤٨٨ (بضع)، \"لسان العرب\" لابن منظور ٨/ ١٥ (بضع)، \"تفسر ابن حبيب\" (١٢١ أ).","vol":"15","page":24},{"text":"قال مجاهد: ما بين الثلاثة إلى السبعة (١).\nقال قتادة (٢) والأصمعي (٣): ما بين الثلاثة إلى التسعة.\nقال ابن عباس: ما دون العشرة (٤).\nوزعم الفراء (٥): أنَّ البضع لا يُذْكَرُ إلَّا مع العشر ومع العشرين إلى التسعين، وهو نيف (٦) ما بين الثلاثة إلى التسعة. قال: وكذلك رأيت العرب تفعل، ولا تقول بضعُ ومائة، ولا بضعُ وألف. وإذا كانت للذّكْران قيل: بضعة.\nوأكثر المفسرين على أنَّ البضع في هذِه الآية سبع سنين (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٥٠. وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٧٩. وهو قول قطرب، انظر: \"معاني القرآن\" للنحاس ٣/ ٤٣٠، \"تفسير ابن حبيب\" (١٢١)، \"البسيط\" للواحدي (١٢٤ ب).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١١٤، وانظر: \"معاني القرآن\" للنحاس ٣/ ٤٢٩.\n(٣) انظر: \"معاني القرآن\" للزجاج ٣/ ١١٢، \"معاني القرآن\" للنحاس ٣/ ٤٣٠، \"البسيط\" للواحدي (١٢٤ ب).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ١١٥، وانظر: \"البسيط\" للواحدي (١٢٤ ب).\n(٥) انظر: \"تهذيب اللغة\" للأزهري ١/ ٤٨٨ (بضع)، والطبري في \"جامع البيان\"\n(٦) في (ن): وهو النيف.\n(٧) قال قتادة ووهب، أخرجه عنهما عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٣، والطبري في \"جامع البيان\" ١٦/ ١١٤، وقاله ابن جريج، أخرجه عنه الطبري في =","vol":"15","page":25},{"text":"قال وهب: أصاب أيوب البلاء سبع سنين، وتُرِكَ يُوسفُ في السجن سبع سنين، وعذب بختنصر فحول في السباع سبع سنين (١).\nوروى يونس (٢) عن الحسن قال: قال النبي - ﷺ -: \"رحم الله يوسف لولا كلمتُهُ ما لبث في السجن بطول (٣) ما لبث\" يعني: قوله: ﴿اذْكُرْنِي عِنْدَ رَبِّكَ﴾ قال: ثم بكى الحسن، وقال: نحن إذا نَزلَ بنا أمرٌ فزعنا إلى الناس (٤).\n_________\n= \"جامع البيان\" ١٦/ ١١٤. وعزاه الواحدي لعامة المفسرين انظر: \"البسيط\" (١٢٤ ب).\nوقال ابن حبيب: فأما المفسرون فأجمعوا عن آخرهم أن البضع: سبع سنين!\nانظر: \"تفسيره\" (١٢١ ب). وفيه ما فيه كما رأيت.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٣، والطبري في \"جامع البيان\" ١٦/ ١١٤. وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٧٩.\n(٢) يونس بن عبيد بن دينار العبدي، أبو عبيد البصري، ثقة، ثبت.\n(٣) في (ن)، (ك): طول.\n(٤) [*] الحكم على الإسناد:\nالحديث ضعيف لأنه مرسل.\nالتخريج:\nأخرجه أحمد في \"الزهد\" (١٠٣)، والطبري في \"جامع البيان\" ١٦/ ١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٨، كلهم من طريق يونس بن الحسن مرسلًا.\nوأخرج عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٣، والطبري في \"جامع البيان\" ١٦/ ١١٣ عن قتادة مرسلًا نحوه.\nوأخرجه ابن حبان في \"صحيحه\" ١٤/ ٨٦، في التاريخ، باب بدء الخلق من طريق محمد بن عمرو عن أبي سلمة، عن أبي هريرة بنحوه. =","vol":"15","page":26},{"text":"وقال مالك بن دينار: لما قال يوسف للساقي: اذكرني عند ربك، قيل له: يا يوسف اتخذت من دوني وكيلا، لأُطِيْلَنَّ حبَسَكَ. فبكى يوسف، وقال: يا رب أَنْسَى قَلْبِيَ كَثَرةُ البَلْوى فقلت كلمةً، فويل لإِخوتي! (١).\nويحكى (٢): أن جبريل دخل على يوسف ﵉، فلما رآه يوسف عرفه فقال: يا أخا المنذرين ما لي أَرَاكَ بين الخاطِئين! فقال له جبريل: يا طاهر بن الطاهرين، يقرأ عليك السلام رب العالمين ويقول\n_________\n= قلت: وهذا لفظ منكر، ودليل نكارته: ما أخرجه البخاري (٣٣٧٢)، ومسلم (٢٣٨) من طريق محمد بن عمرو، عن أبي سلمة، عن أبي هريرة مرفوعًا بلفظ: \"لو لبثت ما لبث يوسف لأجبت الداعي\".\nوأخرجه الطبري في \"جامع البيان\" ١٦/ ١١٤ من حديث ابن عباس. وفيه إبراهيم بن يزيد الخوزي، متروك الحديث، انظر: \"تقريب التهذيب\" لابن حجر (٢٧٤)، وسفيان بن وكيع الجراح ضعيف. انظر: \"تقريب التهذيب\" لابن حجر (٢٤٦٩). قال ابن كثير عن حديث ابن عباس: ضعيف جدًّا.\nوقال أيضًا عن مرسل قتادة والحسن: وهنا لا تقبل المرسلات، وإن قبل المرسل من حيث هو في غير هذا الموطن. انظر: في \"تفسير القرآن العظيم\" ٢/ ٤٧٩. وهو كما قال فالحديث لا يصح.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١١١، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٤٩ عن مالك بن دينار عن الحسن. وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٤٤.\n(٢) انظر: \"تفسير ابن حبيب\" (١٢٠ ب)، وأخرج نحوه ابن أبي حاتم في \"تفسير القرآن العظيم\" عن أنس ٧/ ٢١٤٩، وفي \"معالم التنزيل\" للبغوي ٤/ ٢٤٤ نسبه للحسن.","vol":"15","page":27},{"text":"لك (١): ما استحييت منِّي إذ (٢) استشفعت بالآدميين، فوعزتي لألبثنك في السجن بضعَ سنين! قال يوسف: وهو في ذلك عَني راضٍ؟ قال: نعم قال: إذًا لا أبالي!\nوقال كعب: قال جبريل -﵇- ليوسف -﵇-: إنّ الله تعالى يقول: مَن خَلَقَكَ؟ قال: الله تعالى. قال: فمن حَبَّبَكَ إلى أبيك؟ قال: الله تعالى. قال: فَمَن أَلْبَسَكَ في البئر وأنت عريان؟ قال؟ الله. قال: فَمَن نَجَّاكَ مِنَ كَرْبِ البئر؟ قال: الله. قال: فَمَن عَلَّمَكَ تأويل الرؤيا؟ قال: الله. قال: فَكَيْفَ اسْتَشْفَعْتَ بآدمي مثلك (٣)؟ !\nفلما انقضت سبع سنين، قال الكلبي: وهذِه السبع سوى الخمسة التي كانت قبل ذلك (٤).\n\n<span data-type=\"title\" id=toc-2013>٤٣ </span>- ﴿وَقَالَ الْمَلِكُ إِنِّي أَرَى سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنْبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ﴾.\nولما دنا فرجُ يوسف، رأى ملكُ مصر الأكبر رؤيا عجيبةً هالته، وذلك أَنَّه رأى سبع بقرات سمان خرجن من نهر يابس، وسبع بقرات عجاف، أي: مَهَازِيْل، فابتلعت العجافُ السمانَ فدخلت في بطونهنَّ، فلم يَرَ منهنَّ شيئًا، ورأى سبع سنبلات خضر\n_________\n(١) ساقطة من (ن).\n(٢) ساقطة من (ك).\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٠ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٤٥.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٤٥.","vol":"15","page":28},{"text":"قد انعقد حبها، وسبعًا أُخر يابسات قد استحصدت وأفركت، فالتوت اليابسات على الخضر حتى عَلَيْنَ عليها. فجمع السحرة، والكهنة والمحارة والقافة وقصَّها عليهم (١).\nوقال: ﴿يَاأَيُّهَا الْمَلَأُ﴾ أي: الأشراف ﴿أَفْتُونِي فِي رُؤْيَايَ﴾ فاعبروها ﴿إِنْ كُنْتُمْ لِلرُّؤْيَا تَعْبُرُونَ﴾ تفسرون، والرؤيا: الحلم، وجمعها رؤى.\n\n<span data-type=\"title\" id=toc-2014>٤٤ </span>- ﴿قَالُوا أَضْغَاثُ أَحْلَامٍ﴾\nأي: أحلام مختلطة مشتبهة (٢)، أهاويل أباطيل.\n(واحدها ضِغْث، وأصله: الحُزْمة من أنواع الحشيش (٣).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٢١ أ)، \"البسيط\" للواحدي (١٢٥ أ). وفيه بسط كما هنا، وكذلك \"معالم التنزيل\" للبغوي ٤/ ٢٤٤.\n(٢) هذا قول عامة المفسرين كما في \"البسيط\" للواحدي (١٢٦ أ). بل إن الطبري لم يحك عن المفسرين غيره انظر: \"جامع البيان\" للطبري ١٨/ ١١٦ - ١١٩.\nوعلى هذا القول لم يعترفوا بالعجز؛ بل وصفوا الأحلام بالاختلاط والاشتباه.\nوذهب مقاتل إلى القول: بأن لها تأويلًا يعلمه غيرنا، ودليل ذلك ﴿أَنَا أُنَبِّئُكُمْ بِتَأْوِيلِهِ فَأَرْسِلُونِ﴾ فيه دليل على أن الملأ عجزوا عن الجواب. انظر: \"تفسيره\" (١٥٤ أ).\nقلت: الراجح القول الأول. فالأظهر أنهم حادوا على التأويل، وأعرضوا ولم يعترفوا بالعجز، وأما قول الساقي فإنه لم يكن ممن طُلب منه تأويلًا الرؤيا. ثم إن هذا القول قاله عامة أهل التفسير.\nانظر: \"جامع البيان\" للطبري ١٦/ ١١٩، \"معاني القرآن\" للنحاس ٣/ ٤٣١، \"معاني القرآن\" للزجاج ٣/ ١١٣.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٢، \"تهذيب اللغة\" للأزهري ٨/ ٥ (ضغث)، \"لسان العرب\" لابن منظور ٢/ ١٦٤ (ضغث).","vol":"15","page":29},{"text":"قال الله تعالى: ﴿وَخُذْ بِيَدِكَ ضِغْثًا﴾ (١) \" (٢).\nوقال ابن مقبل (٣):\nخَوْذٌ كَأَنَّ فِرَاشُها وُضِعَتْ به ... أَضْغَاثُ رَيْحَانٍ غَدَاةَ شِمَالِ\nوقال آخر (٤):\nنَحْمِي ذِمَارَ حُنَيْنٍ قَلَّ مَانِعُهُ ... كضِغْث الخَلَا فِي البَطْنِ مُكْتَمِنُ\nوالأحلام: جمع الحلم (٥)، وهي (٦) الرؤيا. والفعل منه حَلَمت أَحْلُم بفتح العين (٧) في الماضي، وضمها في المستقبل، حُلُمًا وحُلْمًا مثقل ومخفف (٨)، فأنا حَالِم ﴿وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ بِعَالِمِينَ﴾.\n_________\n(١) ص: ٤٤.\n(٢) ساقط من (ن).\n(٣) البيت في \"جامع البيان\" للطبري ١٦/ ١١٨، \"المحرر الوجيز\" لابن عطية ٧/ ٥٢٠، \"البحر المحيط\" لأبي حيان ٥/ ٣٠٠، \"الدر المصون\" للسمين الحلبي ٦/ ٥٠٦.\n(٤) البيت عند الطبري في \"جامع البيان\" ١٦/ ١١٨.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ٥/ ١٠٦ (حلم)، \"لسان العرب\" لابن منظور ٣/ ٣٠٤ (حلم).\n(٦) في (ن)، (ك): وهو.\n(٧) في (ن): الحاء.\n(٨) أراد: محركًا وساكنًا.","vol":"15","page":30},{"text":"<span data-type=\"title\" id=toc-2015>٤٥ </span>- قوله ﷿ ﴿وَقَالَ الَّذِي نَجَا﴾\nمن القتل ﴿مِنْهُمَا﴾ أي: من الفتيين وهو نبو الساقي، ﴿وَادَّكَرَ﴾ وتذكر حاجة يوسف، قوله: ﴿اذْكُرْنِي عِنْدَ رَبِّكَ﴾.\n﴿بَعْدَ أُمَّةٍ﴾ بعد حين (١). وقرأ ابن عباس وعكرمة والضحاك: (بعد أَمَهٍ) (٢) أي: بعد نسيان.\nيقال: أَمِهَ يأْمَهُ أَمهًا، إذا نسي. ورَجُلٌ مَاْمُوه أي: ذاهبُ العقل (٣). وأنشد أبو عبيدة (٤) (٥):\nأَمِهْتُ وكُنْتُ لا أَنْسَى حَدِيْثًا ... كَذَاكَ الدَّهْرُ يُودِي بالعُقُولِ\nوقرأ مجاهد: (بعد أَمْه) (٦) بفتح الألف وسكون الميم والهاء:\n_________\n(١) قاله عامة أهل التفسير والمعاني. انظر: \"جامع البيان\" للطبري ١٦/ ١٢٠، \"زاد المسير\" لابن الجوزي ٤/ ٢٣١، \"معاني القرآن\" للفراء ٢/ ٤٧، \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٣، \"معاني القرآن\" للنحاس ٣/ ٤٣٢.\n(٢) أخرج القراءة عنهم الطبري في \"جامع البيان\" ١٦/ ١٢٢، وانظر: \"المحتسب\" لابن جني ١/ ٣٤٤، \"المحرر الوجيز\" لابن عطية ٧/ ٥٢٢، \"زاد المسير\" لابن الجوزي ٤/ ٢٣١.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٣، \"معاني القرآن\" للفراء ٢/ ٤٧.\n(٤) في (ك): أبو عبيد.\n(٥) البيت في \"الصحاح\" للجوهري ٦/ ٢٢٢٤ (أمه)، \"لسان العرب\" لابن منظور ١٣/ ٤٧١ (أمه)، \"تاج العروس\" أمه، \"معجم مقاييس اللغة\" لابن فارس ١/ ٦١.\n(٦) أخرج القراءة الطبري في \"جامع البيان\" ١٦/ ١٢٣، وانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٥٢٣، ونسبها أيضًا لشبيل بن عزرة.","vol":"15","page":31},{"text":"الخالص، وهو مثل: الأَمَه أيضًا، وهما لغتان ومعناهما النسيان (١).\n﴿أَنَا أُنَبِّئُكُمْ بِتَأْوِيلِهِ﴾ أخبركم بتفسيره، وما يؤول إليه. ﴿فَأَرْسِلُونِ﴾ فأطلقوني وأذنوا لي أمضي، وآتيكم بتأويله. وفي الآية اختصار تقديرها: فأرسلوه (٢) فأتى السجن (٣). قال ابن عباس: لم يكن السجن في المدينة (٤).\n\n<span data-type=\"title\" id=toc-2016>٤٦ </span>- فقال ﴿يُوسُفُ﴾\nيعني: يا يوسف: ﴿أَيُّهَا الصِّدِّيقُ﴾ فيما عبرت لنا من الرؤيا.\nوالصِّدِّيق: الكثير الصدق، ولذلك سُمي أبو بكر صِدِّيقًا، وهو فِعِّيْلٌ للمبالغة والكثرة مثل: الفِسِّيق، والضِّلِّيل والشِّرِّيب والخِمِّير ونحوها (٥).\n﴿أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنْبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ﴾ فإنَّ الملك رأى هذِه الرؤيا، ﴿لَعَلِّي أَرْجِعُ إِلَى النَّاسِ﴾ أي:\n_________\n(١) آنظرْ \"معاني القرآن\" للنحاس ٣/ ٤٣٢، والطبري في \"جامع البيان\" ١٦/ ١٢٣، \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٣، \"البحر المحيط\" لأبي حيان ٥/ ٣١٤.\n(٢) في (ك): فأرسلوني.\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ١٢٣، \"تفسير ابن حبيب\" (١٢١ أ)، \"البسيط\" للواحدي (١٢٥ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٣١.\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٥٢.\n(٥) انظر: \"معاني القرآن\" للزجاج ٣/ ١١٣، \"إعراب القرآن\" للنحاس ٢/ ١٤٤، \"تفسير ابن حبيب\" (١٢١ أ)، \"المحرر الوجيز\" لابن عطية ٧/ ٥٢٤، \"زاد المسير\" لابن الجوزي ٤/ ٢٣١.","vol":"15","page":32},{"text":"أهل مصر (١) ﴿لَعَلَّهُمْ يَعْلَمُونَ﴾ تأويلها (٢). وقيل: لعلهم يعلمون فضلك وعِلمك (٣).\nفقال لهم يوسف معبِّرًا (٤) ومعلمًا: أما البقرات السمان والسنبلات الخضر فسبع سنين مخاصيب، والبقرات العجاف والسنبلات اليابسات السنُون المُحُول الجدبة.\n\n<span data-type=\"title\" id=toc-2017>٤٧ </span>- فذلك قوله -﷿-: ﴿قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا﴾\nأي: كعادتكم في الزراعة سائر السنين (٥).\n_________\n(١) قاله ابن عباس والكلبي. انظر: \"البسيط\" للواحدي (١٢٧ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٠٢.\nوقال مقاتل في \"تفسيره\" (١٥٤ ب): يريد الملك وأصحابه. وهو اختيار الماوردي في \"النكت والعيون\" ٣/ ٤٤.\n(٢) قاله السدي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٥٣.\nواختاره الطبري في \"جامع البيان\" ١٦/ ١٢٥. وانظر: \"تفسير ابن حبيب\" (١٢١ أ)، \"المحرر الوجيز\" لابن عطية ٧/ ٥٢٥.\n(٣) انظر: \"معاني القرآن\" للنحاس ٣/ ٤٣٣، \"المحرر الوجيز\" لابن عطية ٧/ ٥٢٥، \"زاد المسير\" لابن الجوزي ٤/ ٢٣٢.\n(٤) قاله قتادة، أخرجه الطبري في \"جامع البيان\" ١٦/ ١١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٥٢، ٢١٥٣.\n(٥) قال نحوه ابن عباس، انظر: \"تفسير ابن حبيب\" (١٢١ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٣٢.\nوانظر: \"معاني القرآن\" للزجاج ٣/ ١١٤، والطبري في \"جامع البيان\" ١٦/ ١٢٥، \"المحرر الوجيز\" لابن عطية ٧/ ٥٢٦.\nوهو الذي قاله أهل اللغة. انظر: \"تهذيب اللغة\" للأزهري ١٤/ ٢٠٢) دأب)، \"لسان العرب\" لابن منظور ١/ ٣٦٨ (دأب).","vol":"15","page":33},{"text":"وقال امرؤ القيس (١):\nكدَأْبِكَ مِنْ أُمِ الحُوَيْرِثِ قَبْلَها ... وجارَتِها أُم الرَّبَابِ بِمأَسِلِ\nأي: كعادتك.\nوقال بعضهم (٢): أراد (٣) بجد واجتهاد.\nوقرأ بعضهم (وهو حفص عن عاصم) (٤): ﴿دَأَبًا﴾ بفتح الهمزة (٥). وهما لغتان. يقال: دأَبْتُ في الأَمْرِ أَدْأَبُ، ودأْبًا إذا اجتهدت (٦).\nوقال الفراء: وكذلك كل حرف فتح أوله وسكن ثانيه فتثقيله (٧) جائز إذا كان ثانيه: همزة، أو عينًا، أو غينًا (٨)، أو حاء، أو خاء،\n_________\n(١) البيت في \"ديوانه\" (٩)، \"جمهرة أشعار العرب\" لأبي زيد القرشي (٦٨٨)، \"خزانة الأدب\" لعبد القادر البغدادي ٣/ ٢٢٣، \"المنصف\" ١/ ١٥٠.\n(٢) انظر: \"تفسير ابن حبيب\" (١٢١ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٤٧، \"النكت العيون\" للماوردي ٣/ ٤٤.\n(٣) في (ن): زاد.\n(٤) ساقطة من (ن).\n(٥) انظر: \"السبعة\" لابن مجاهد (٣٤٩)، \"التبصرة\" ٥٤٨١)، \"تلخيص العبارات\" لابن بيلمة (١٠٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٥.\n(٦) انظر: \"معاني القرآن\" للزجاج ٣/ ١١٤، \"تهذيب اللغة\" للأزهري ١٤/ ٢٠٢ (دأب)، \"لسان العرب\" لابن منظور ١/ ٣٦٨ (دأب).\n(٧) أي: تحريكه.\n(٨) ساقط من (ن).","vol":"15","page":34},{"text":"أو هاءً (١).\n﴿فَمَا حَصَدْتُمْ فَذَرُوهُ فِي سُنْبُلِهِ﴾ في كَفِيْرِهِ (٢) (٣) ﴿إِلَّا قَلِيلًا مِمَّا تَأْكُلُونَ﴾ وإنَّما أشار عليهم بذلك؛ ليبقى ولا يفسد (٤).\n\n<span data-type=\"title\" id=toc-2018>٤٨ </span>- ﴿ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ سَبْعٌ شِدَادٌ﴾\nيعني: سبع سنين جدوبًا قحط ﴿يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ﴾ يعني: يؤكل فيهن ما أعددتم لهن من الطعام في السنين الخصبة. وهذا كقول القائل (٥):\nنَهَارُكَ يا مَغْرُورُ سَهْوٌ وغَفْلَةٌ ... ولَيْلُكَ نَوْمٌ والرَدى لَكَ لَازِمُ\nوالنهار لا يسهو، والليل لا ينام، وإنّما يسهو (٦) في النهار، وينام في الليل.\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٤٧.\n(٢) في (ن): في كفتره، وفي (ك): في كفره.\n(٣) الكَفْر: التغطية والستر، ويطلق على القرية. انظر: \"مختار الصحاح\" للرازي (٢٣٨) (كفر)، \"القاموس المحيط\" للفيروزآبادي (٦٠٥) (كفر).\n(٤) قاله قتادة، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٥٣.\n(٥) القائل هو عبد الله بن عبد الأعلى بن أبي عمرة. والبيت في \"الأخبار الطوال\" للدينوري (٣٣٣)، \"سيرة عمر بن عبد العزيز\" لابن الجوزي (٢٢٥)، \"البداية والنهاية\" لابن كثير ٩/ ٢٠٦.\n(٦) في (ن): يسها.","vol":"15","page":35},{"text":"﴿إِلَّا قَلِيلًا مِمَّا تُحْصِنُونَ﴾ تحرزون وتخزنون (١) وتدخرون (٢).\n\n<span data-type=\"title\" id=toc-2019>٤٩ </span>- ﴿ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ﴾\nوهذا خبر من يوسف -﵇- عَمَّا لم يكن في رؤيا الملك، ولكنّه من علم الغيب الذي آتاه الله -﷿-، كما قال قتادة: زاده الله علم سنةٍ لم يسألوه عنها (٣).\nفقال ﴿ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ﴾ أي: يُمْطَرونَ من الغيث: وهو المطر (٤)، وقيل: يُنْقَذون (٥)، من قول العرب: اسْتَغَثْتُ فُلانًا فَأَغَاثَنِي.\n﴿وَفِيهِ يَعْصِرُونَ﴾ وقرأها أهل الكوفة إلَّا عاصمًا (تعصرون) بالتاء؛ لأن الكلام كله بالخطاب. وقرأ الباقون بالياء، ردًّا إلى\n_________\n(١) ساقطة من (ك).\n(٢) قاله الطبري في \"جامع البيان\" ١٦/ ١٢٨ - بعد أن نقل عن جماعة من المفسرين تفسير ﴿تُحْصِنُونَ﴾ -: وهذِه الأقوال في قوله (تحصون) وإن اختلفت ألفاظ قائليها فيه، فإن معانيها متقاربة ..\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٤، والطبري في \"جامع البيان\" ١٦/ ١٢٨، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٣/ ٤١.\n(٤) قاله ابن عباس وقتادة ومجاهد والضحاك، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ١٢٩، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" عن قتادة ٧/ ٢١٥٤، ونسبه ابن عطية في \"المحرر الوجيز\" ٧/ ٥٢٩ إلى جمهور المفسرين.\nوانظر: \"تهذيب اللغة\" للأزهري ٨/ ١٧٦ (غوث).\n(٥) انظر: \"البسيط\" للواحدي (١٢٨ أ)، \"المحرر الوجيز\" لابن عطية ٧/ ٥٢٩، \"تهذيب اللغة\" للأزهري ٨/ ١٧٦ (غوث).","vol":"15","page":36},{"text":"الناس (١).\nقال أكثر المفسرين (٢): يعصرون العنب خمرًا، والزيتون زيتًا والسمسم دهنًا، وإنما أراد تُعْصَرُ الأعناب والثمار والحبوب، لكثرة النعم والخير.\nوروى الفرج بن فضالة (٣) عن علي بن أبي طلحة (٤)، عن ابن عباس قال ﴿يَعْصِرُونَ﴾ يحلبون (٥).\nوقال أبو عبيدة: ينجون من الجدب والكرب، والعصر والعَصْرَة:\n_________\n(١) قرأه حمزة والكسائي (تعصرون) وقرأ ابن كثير وأبو عمرو وعاصم وابن عامر ﴿يَعْصِرُونَ﴾.\nانظر: \"السبعة\" لابن مجاهد (٣٤٩)، \"التبصرة\" (٥٤٨)، \"تلخيص العبارات\" لابن بيلمة (١٠٦).\n(٢) قاله ابن عباس وقتادة ومجاهد، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ١٢٩، ١٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٥٥.\nوانظر: \"البسيط\" للواحدي (١٢٨ ب) وقد نسبه إلى أكثر المفسرين، \"المحرر الوجيز\" لابن عطية ٧/ ٥٢٩، \"زاد المسير\" لابن الجوزي ٤/ ٢٣٤، وقد نسباه إلى الجمهور.\n(٣) فرج بن فضالة بن النعمان التنوخي، أبو فضالة الشامي، ضعيف.\n(٤) صدوق قد يخطئ.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٥٥ من طريق الفرج بن فضالة.\nوقد علق عليه الطبري بقوله وأما القول الذي روى فرج بن فضالة .. فقول لا معنى له؛ لأنه خلاف المعروف من كلام العرب، وخلاف ما يعرف من قول ابن عباس انظر \"جامع البيان\" ١٦/ ١٣٢.","vol":"15","page":37},{"text":"المنجاة والملجاء (١).\nقال ابن قلد الطائي (٢):\nصَادِيًا يَسْتَغِيْثُ غَيْرَ مُغَاثٍ ... وَلَقَدْ كَانَ عصْرَةً المَنْجُودِ\n[١٥٢٨] وأخبرني ابن فنجويه (٣)، حدثنا أبو علي بن حُبْش المقرئ (٤)، حدثنا أبو القاسم بن الفضل المقرئ (٥)، حدثنا أبو زرعة (٦)، حدثنا حفص بن عمر (٧)، حدثنا أبو تميلة (٨)، عن عيسى\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٣.\nيريد أبو عبيدة أن معنى ﴿وَفِيهِ يَعْصِرُونَ﴾: وفيه ينجون من الجدب والكرب بالغيث، وأن العصر والعصرة بمعنى: المنجاة والملجاء.\nوجعله الطبري من التفسير بالرأي الذي خالف فيه قائله جميع أهل العلم من الصحابة والتابعين. انظر: \"جامع البيان\" للطبري ١٦/ ١٣٢.\n(٢) هو حرملة بن المنذر الطائي، شاعر مخضرم.\nالبيت من قصيدة له يرثي بها اللَّجاج ابن أخته، وكان من أحب الناس إليه.\nانظر: \"ديوانه\" (٤٤)، \"جمهرة أشعار العرب\" لأبي زيد القرشي (١٣٨)، \"المحتسب\" لابن جني ١/ ٣٤٥، \"تهذيب اللغة\" للأزهري ٢/ ١٤ (عصر)، \"لسان العرب\" لابن منظور ٤/ ٥٧٨ (عصر)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٣، والطبري في \"جامع البيان\" ١٦/ ١٣١، \"الدر المصون\" للسمين الحلبي ٦/ ٥١١.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) ثقة، مأمون.\n(٥) العباس بن الفضل بن شاذان، أبو القاسم الرازي، إمام، محقق، مجود.\n(٦) عبيد الله بن عبد الكريم بن يزيد بن فَرُّوخ، أبو زرعة الرازي، الإمام الحافظ الثقة.\n(٧) حفص بن عمر بن عبد العزيز بن صُهْبَان الأزدي، لا بأس به.\n(٨) يحيى بن واضح الأنصاري مولاهم، ثقة من كبار التاسعة.","vol":"15","page":38},{"text":"ابن عبيد (١) قال: سمعت عيسى بن الأعرج (٢) يقرؤها (٣): (فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يُعْصَرُون) بالياء رفعٌ. قال: قلت: ما يُعصرون؟ قال المطر، أي: يُمطرون (٤). وقرأ ﴿وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا (١٤)﴾ (٥).\n\n<span data-type=\"title\" id=toc-2020>٥٠ </span>- قوله تعالى: ﴿وَقَالَ الْمَلِكُ ائْتُونِي بِهِ﴾ الآية.\nوذلك أن نبو لما رجع إلى الملك وأخبره بما أفتاه به يوسف من تأويل رؤياه (كلها كالنّهار) (٦)، وعرف الملك أنّ الذي قال كائن، قال: ائتوني بالذي عبر (هذِه الرؤيا) (٧).\n﴿فَلَمَّا جَاءَهُ الرَّسُولُ﴾ يوسف -﵇- وقال له: أجب الملك. أبي أن يخرج مع الرسول حتى يظهر عذره وبراءته، ويعرف صحة أمره من\n_________\n(١) أبو المنيب، صدوق من الثامنة.\n(٢) عيسى بن عمر الثقفي أبو عمر البصري، النحوي شيخ العربية، صدوق.\n(٣) [١٥٢٨] الحكم على الإسناد:\nفيه حفص بن عمر، لا بأس به.\nالتخريج:\nأخرج القراءة ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٥٥ معلقًا. حيث قال: ذكر عن عبد الله المروزي عن عيسى بن عبيد قال: سمعت عيسى بن عمر الثقفي. فذكره.\nوحكاها ابن جني في \"المحتسب\" ١/ ٣٤٤ عنه وعن جعفر بن محمد أيضًا.\n(٤) قاله قطرب أيضًا. انظر: \"المحتسب\" لابن جني ١/ ٣٤٥.\n(٥) النبأ: ١٤.\n(٦) ساقط من (ن)، وفي (ك): كلها بالتمام.\n(٧) في (ن)، (ك): (رؤياي هذِه).","vol":"15","page":39},{"text":"قبل النسوة (اللاتي قطعن أيديهن) (١).\n﴿قَالَ﴾ فقال للرسول ﴿ارْجِعْ إِلَى رَبِّكَ﴾ يعني: سيدك الملك ﴿فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ﴾ والمرأة التي سجنتني (٢) بسبب فعلها.\nوروى عبد الحميد بن صالح البُرْجُمي (٣)، ومحمد بن\nحبيب الشموتي (٤) (٥)، عن أبي بكر بن عيّاش (٦)، عن عاصم: (النُّسْوَةِ) بضم النون (٧). ﴿إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ﴾ إن الله -﷿- بصنيعهنّ عالم.\nوقيل: معناه: إنَّ سيدي قطفير العزيز عالم ببراءتي مما قذفتني به المرأة (٨).\nقال ابن عباس: لو خرج يوسف يومئذ قبل أن يعلم الملك بشأنه،\n_________\n(١) من (ك).\n(٢) في (ن)، (ك): سُجنت.\n(٣) عبد الحميد بن صالح بن عجلان، البُرجمي، أبو صالح الكوفي، المقرئ، لا بأس به.\n(٤) محمد بن حبيب أبو جعفر الشموتي، المقرئ الكوفي.\n(٥) في الأصل: الشموني، والتصويب من (ن)، (ك) والمصادر.\n(٦) أبو بكر بن عياش بن سالم الأسدي مولاهم، الكوفي، أحد أئمة القراء، وهو ثقة صاحب سنة.\n(٧) انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٥٣٢، ونسبها أيضًا إلى أبي حيوة، ونسبها ابن الجوزي في \"زاد المسير\" ٤/ ٢٣٦ إلى ابن أبي عبلة، وهي قراءة شاذة.\n(٨) انظر: \"المحرر الوجيز\" لابن عطية ٧/ ٥٣٤، \"زاد المسير\" لابن الجوزي ٤/ ٢٣٦.","vol":"15","page":40},{"text":"ما زال (١) في نفس العزيز منه حاجة، يقول: هذا الذي (٢) راود امرأتي (٣).\nوقال رسول الله - ﷺ -: \"لقد عجبت من يوسف وكرمه وصبره، والله يغفر له حين سُئل عن البقرات العجاف والسمان، ولو كنت مكانه ما أخبرتهم حتى أشترط أن يخرجوني، ولقد عجبت من يوسف وصبره وكرمه، والله يغفر له حين أتاه (٤) الرسول فقال: ارجع إلى ربّك، ولو كنت مكانه ولبثت في السجن ما لبث (٥)، لأسرعت الإجابة وبادرت الباب، وما آبتغيت العذر، إن كان لحليمًا ذا أناة\" (٦).\n\n<span data-type=\"title\" id=toc-2021>٥١ </span>- قوله تعالى: ﴿قَالَ مَا خَطْبُكُنَّ﴾\nفي الآية (٧) متروك (٨) استغني (٩) عنه بدلالة الكلام عليه، وهو\n_________\n(١) في (ن)، (ك): ما زالت.\n(٢) ساقطة من (ن).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٣٤.\n(٤) في (ن): جاءه.\n(٥) في (ن): ما لبثت.\n(٦) الحديث ضعيف. أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٣، والطبري في \"جامع البيان\" ١٦/ ١٣٦ من طريق عكرمة مرسلًا.\nقال ابن كثير في \"تفسير القرآن العظيم\": ٢/ ٤٩٩ حديث مرسل. وكذلك قال الحافظ في \"الفتح\" ١٢/ ٣٨٢.\n(٧) في (ن)، (ك): الكلام.\n(٨) قاله ابن إسحاق. أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ١٣٧، ووافقه عليه، وانظر: \"المحرر الوجيز\" لابن عطية ٧/ ٥٣٤.\n(٩) في (ن)، (ك): قد استغنى.","vol":"15","page":41},{"text":"فرجع الرسول إلى الملك من عند يوسف برسالته، فدعا الملك النسوة اللاتي قطعن أيديهن وامرأة العزيز، فقال لهن: ﴿مَا خَطْبُكُنَّ﴾ ما شأنكنَّ وأمركنّ (١) ﴿إِذْ رَاوَدْتُنَّ يُوسُفَ عَنْ نَفْسِهِ﴾ فأجبنه و﴿قُلْنَ حَاشَ لِلَّهِ﴾ معاذ الله (٢) ﴿مَا عَلِمْنَا عَلَيْهِ مِنْ سُوءٍ قَالَتِ امْرَأَتُ الْعَزِيزِ الْآنَ حَصْحَصَ الْحَقُّ﴾ ظهر وتبين (٣). والأصل فيه: حصّ، فقيل: حصحص (٤) كما قيل (٥): كبكبوا في كُبوا، وكفكف (٦) في كفّ، وردرد في ردّ.\nوأصل الحَصِّ: استئصال الشيء يقال: حَصَّ شَعْره، إذا استأصله جزًّا (٧).\nقال أبو قيس بن الأسلت (٨):\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ١٣٨.\n(٢) قاله مجاهد، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٥٦.\n(٣) قاله ابن عباس ومجاهد وقتادة والسذي والضحاك وابن إسحاق وابن زيد.\nأخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ١٣٩. وانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢١٥٧.\n(٤) في (ن): حصص.\n(٥) في (ن): قال.\n(٦) في (ن): يكفكف.\n(٧) انظر: \"تهذيب اللغة\" للأزهري ٣/ ٤٠٣ (حصص)، \"لسان العرب\" لابن منظور ٧/ ١٦ (حصص)، \"تاج العروس\" ١٧/ ٥٢٤ (حصص)، الطبري في \"جامع البيان\" ١٦/ ١٤٠.\n(٨) وهو: صفي بن الأسلت بن جشم الأوسي.\nوالبيت في \"ديوانه\" (٧٨)، \"تهذيب اللغة\" للأزهري ٣/ ٤٠٠، \"لسان العرب\" =","vol":"15","page":42},{"text":"قد حَصَّتِ البَيْضَةُ رَأْسِي فَمَا ... أَطْعَمُ نَوْمًا (١) غَيْرَ تَهْجَاعِ\nفمعنى قوله: ﴿حَصْحَصَ الْحَقُّ﴾، ذهب (٢) الباطل والكذب فانقطع، وتبين الحق وظهر وتميز (٣) وشهر (٤) ﴿أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ﴾ (طلبته عن نفسه) (٥) ﴿وَإِنَّهُ لَمِنَ الصَّادِقِينَ﴾ في قوله: هي راودتني (٦).\nفلما سمع ذلك يوسف قال:\n\n<span data-type=\"title\" id=toc-2022>٥٢ </span>- ﴿ذَلِكَ﴾\nالذي فعلت من ردي رسول الملك إليه في شأن النِّسوة ﴿لِيَعْلَمَ﴾ العزيز ﴿أَنِّي لَمْ أَخُنْهُ﴾ في زوجته (٧) ﴿بِالْغَيْبِ﴾ في حال غيبته عني (٨) ﴿وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ﴾.\nواتصل قول يوسف: ﴿ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ﴾ بقول امرأة\n_________\n= ٧/ ١٣ (حصص)، \"جمهرة اللغة\" لابن دريد ١/ ٩٨، \"معجم مقاييس اللغة\" لابن فارس ٢/ ١١٣، \"المفضليات\" للمفضل الضبي (٢٦٤).\n(١) في (ن)، (ك): يومًا.\n(٢) في (ن)، (ك): أي ذهب.\n(٣) من (ن)، (ك).\n(٤) ساقطة من (ك).\n(٥) ساقطة من (ن).\n(٦) في (ن)، (ك): هي هي راودتني عن نفسي.\n(٧) هو قول أهل التفسير كابن عباس ومجاهد وقتادة وغيرهم. أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ١٤٣ - ١٤٦.\n(٨) في (ن): عنه.","vol":"15","page":43},{"text":"العزيز: ﴿أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ﴾ من غير تمييز وفرق بينهم (لمعرفة السامعين) (١) بمعناه. كاتصال قول الله تعالى: ﴿وَكَذَلِكَ يَفْعَلُونَ﴾ بقول بلقيس: ﴿وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً﴾ (٢)، وكذلك قول فرعون لأصحابه ﴿فَمَاذَا تَأْمُرُونَ﴾ هو متصل بقول الملأ: ﴿يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِ﴾ (٣).\nوحكى أبو عبيد عن الفراء أنه قال: هذا من أغمض ما يأتي في الكلام، أن يحكي عن رجل شيئًا ثم يعدل إلى شيء آخر من قول رجل آخر لم يجر له ذكر (٤).\n[١٥٢٩] وحدّثنا الحسين بن محمد بن الحسين (٥)، حدثنا عبد الله\nابن يوسف بن (٦) أحمد بن مالك (٧)، حدثنا علي بن الحسن بن مخلد (٨)، حدثنا الحسن بن علي البغدادي (٩)، حدثنا خلف بن تميم (١٠)،\n_________\n(١) في (ن): (المعرفة للسامعين). وفي (ك): بمعرفة.\n(٢) النمل: ٣٤.\n(٣) الشعراء: ٣٥.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٤٧.\n(٥) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) في الأصل: حدثنا، والتصويب من (ن)، (ك).\n(٧) لم أجده.\n(٨) علي بن الحسن بن مخلد. لم أجده.\n(٩) الحسن بن علي المُسُوحي، أبو علي البغدادي، شيخ الزهاد.\n(١٠) خلف بن تميم بن أبي عتاب، صدوق، عابد.","vol":"15","page":44},{"text":"حدثنا عطاء بن مسلم الخفاف (١)، عن جعفر بن بُرْقَان (٢)، عن ميمون ابن مهران (٣)، عن عبد الله بن عمر: أن علي بن أبي طالب أتى عثمان وهو محصور فأرسل إليه بالسلام، وقال: إنِّي قد جئت لأنصرك فأرسل إليه السلام، وقال: جزاك الله خيرًا. لا حاجة لي في قتال القوم، فأخذ عليٌ عمامته على رأسه فنزعها وألقاها في الدار، ثم ولّى وهو يقول: ﴿ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ﴾ (٤).\nوقال أهل التفسير: لما قال يوسف ﵇ هذِه المقالة قال له جبريل: ولا حين هممت؟ فقال عند ذلك يوسف: ﴿وَمَا أُبَرِّئُ نَفْسِي﴾ الآية.\nوقال السدِّي: إنما قالت له امرأة العزيز: ولا حين حَلَلْتَ سراويلك يا يوسف! و﴿وَقَالَ﴾ يوسف:\n\n<span data-type=\"title\" id=toc-2023>٥٣ </span>- ﴿وَمَا أُبَرِّئُ نَفْسِي﴾\nمن الخطأ والزلل، فأزكيها ﴿إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ﴾ والمعصية (٥) ﴿إِلَّا مَا رَحِمَ رَبِّي﴾ يعني: إلا من رحمه ربي فعصمه، وما بمعنى: من،\n_________\n(١) عطاء بن مسلم الخفاف، أبو مَخلد الكوفي صدوق، يخطئ كثيرًا.\n(٢) جعفر بن برقان الكلابي، أبو عبد الله الرقي، صدوق، يهم في حديث الزهري.\n(٣) ميمون بن مهران الجزري، أبو أيوب الكوفي، ثقة فقيه، وكان يرسل.\n(٤) [١٥٢٩] الحكم على الإسناد:\nفي إسناده عبد الله بن يوسف وعلي بن الحسن لم أجدهما.\n(٥) في (ن): بالمعصية.","vol":"15","page":45},{"text":"كقوله: ﴿فَانْكِحُوا مَا طَابَ لَكُمْ﴾ (١) معناه: من طاب لكم.\nوقوله: ﴿إِلَّا﴾ استثناء منقطع (٢) عما قبله كقوله: ﴿وَلَا هُمْ يُنْقَذُونَ (٤٣) إِلَّا رَحْمَةً مِنَّا﴾ (٣) يعني: إلا أن ترحموا وأن إذا كانت في معنى المصدر تضارع (٤) ما ﴿إِنَّ رَبِّي غَفُورٌ رَحِيمٌ﴾.\nفلما تبين للملك عذر يوسف، وعرف أمانته وعلمه، قال:\n\n<span data-type=\"title\" id=toc-2024>٥٤ </span>- ﴿ائْتُونِي بِهِ أَسْتَخْلِصْهُ لِنَفْسِي﴾\nأجعله من خلصائي (٥) دون غيري، فلما جاءه الرسول قال له (٦): أجب الملك الآن!\nفخرج يوسف ﵇ ودعا لأهل السجن بدعوة تعرف إلى اليوم، وذلك أنه قال: اللهم أعطف عليهم بقلوب الأخيار، ولا تعم عليهم الأخبار. فهم أعلم الناس بالأخبار في كل بلدة.\nفلما خرج من السجن كتب على باب السجن: هذا (٧) قبور الأحياء، وبيت الأحزان، وتجربة الأصدقاء، وشماتة الأعداء.\n_________\n(١) النساء: ٣.\n(٢) الاستثناء المنقطع: ما كان المستثنى فيه ليس من جنس المستثنى منه. انظر: \"معجم المصطلحات النحوية والصرفية\" (٣٨).\n(٣) يس: ٤٣، ٤٤.\n(٤) في (ن): فيضارع.\n(٥) في (ن): خالصًا لي.\n(٦) من (ن).\n(٧) في (ك): هذِه.","vol":"15","page":46},{"text":"ثم اغتسل يوسف وتنظف من درن السجن، ولبس ثيابًا جددًا حسانًا، فقصد الملك (١).\nقال وهب (٢): فلما وقف يوسف (٣) بباب الملك، قال: حسبي ربي من دنياي، وحسبي ربي من خلقه عزّ جاره، وجل ثناؤه، ولا إله غيره، ثم دخل الدار، فلما دخل على الملك قال: اللهم إنِّي أسألك بخيرك من خيره، وأعوذ بك من شره وشر غيره. فلما أن نظر إليه الملك سلم عليه يوسف بالعربية. فقال له الملك: ما هذا اللسان؟ قال: لسان عمي إسماعيل. ثم دعا له بالعبرانية. فقال له الملك: ما هذا اللسان؟ قال لسان آبائي.\nقال وهب: وكان الملك يتكلم بسبعين لسانًا فكلما كلم (٤) يوسف بلسان أجابه يوسف بذلك اللسان فأعجب الملك ما رأى منه.\nوكان يوسف يومئذ ابن ثلاثين سنة. فلما رأى الملك حداثة سنَّه قال لمن عنده: إن هذا عَلِمَ تأويل رؤياي ولم تعلمه (٥) السحرة والكهنة، ثم أجلسه وقال له: إني أحب أن أسمع رؤياي منك\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٢٢ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٤٩، \"البحر المحيط \" لأبي حيان ٥/ ٣١٩.\n(٢) انظر: \"تفسير ابن حبيب\" (١٢٢ ب)، \"عرائس المجالس\" للمصنف (٢٦٠)، \"زاد المسير\" لابن الجوزي ٤/ ٢٤٢، \"معالم التنزيل\" للبغوي ٤/ ٢٥٠.\n(٣) من (ك).\n(٤) في (ك): تكلم.\n(٥) في (ك): ولم يعلمه.","vol":"15","page":47},{"text":"شفاهًا. فقال يوسف: نعم. أيها الملك رأيت سبع بقرات سمان شهبٍ غرٍّ (١) حسان كشف لك عنهن النيل (٢) فطلعن عليك من شاطئه، تشخب أخلافهن لبنا فبينا تنظر إليهنّ ويعجبك حسنهنّ إذا نضب النيل فغار ماؤه، وتبدا (٣) يبسه، فخرج من حمأته ووحله (٤) سبع بقرات عجاف شعث غُبْر مقلصات البطون ليس لهن ضروع ولا أخلاف، ولهنّ أنياب وأضراس وأكفّ كأف الكلاب، وخراطيم كخراطيم السباع، فاختلطن بالسمان فافترستهن افتراس السبع، فأكلن لحومهنّ ومزقن جلودهنّ وحطمن عظامهنّ، وتمشمش (٥) مخهنّ، فبينا أنت تنظر وتعجب، إذا سبع سنابل (٦) خضر، وسبع أخرٌ سودٌ في منبت واحد عروقهنّ في الثرى والماء، فبينا أنت تقول في نفسك أنّى (٧) هذا، وهؤلاء خضر مثمرات، وهؤلاء سود يابسات، والمنبت واحد وأصولها في الماء، إذا ذهبت ريح فذرّت الأوراق (٨) من اليابسات السود على الخضر المثمرات فاشتعلت (٩) فيهن النار،\n_________\n(١) في (ن): غير.\n(٢) ساقط من (ن).\n(٣) في (ن)، (ك): وبدا.\n(٤) ساقطة من (ك).\n(٥) في (ك): ومشمشن.\n(٦) في (ك): سنبلات.\n(٧) في (ن): أي شيء.\n(٨) في (ك): الأرنان.\n(٩) في (ن): وأشعلت، وفي (ك): فأشعلت.","vol":"15","page":48},{"text":"فأحرقتهنّ، وصرن سودًا متغيرات، فهذا آخر ما رأيت من الرؤيا، ثم انتبهت من نومك مذعورًا.\nفقال الملك: والله ما شأن هذِه الرؤيا وإن كانت عجبًا بأعجب مما سمعته منك! فما ترى في رؤياي أيها الصديق؟\nفقال يوسف: أرى أن تجمع الطعام وتزرع زرعًا كثيرًا في هذِه السنين المخصبة، وتبني الأهراء (١) (٢) والخزائن، فتجعل الطعام فيها بقصبه وسنبله، ليكون قصبه وسنبله علفًا للدواب، وتأمر الناس فيرفعون من طعامهم الخمس، فيكفيك من الطعام الذي تجمعه لأهل مصر ومَن حولها، ويأتيك الخلق من النواحي فيمتارون منك بحكمك (٣)، وتجمع عندك من الكنوز ما لم يجتمع لأحد قبلك.\nفقال الملك: ومن لي بهذا، ومن يجمعه (٤)، ومن يبيعه ويكفي الشغل فيه؟ ! ﴿فَلَمَّا كَلَّمَهُ قَالَ إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ﴾.\n\n<span data-type=\"title\" id=toc-2025>٥٥ </span>- فـ ﴿قَالَ﴾\nيوسف عند ذلك (٥): قوله ﷿ ﴿اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ﴾ مجاز الآية: على خزائن أرضك، وهي جمع الخزانة، فدخلت الألف\n_________\n(١) في (ن)، (ك): الأمرا.\n(٢) الهُرُوْءُ: بيت ضخم واسع يجمع فيه طعام السلطان، والجمع الأهراء. انظر: \"المحيط في اللغة\" لابن عباد ٤/ ٥٥.\n(٣) في (ن): لحكمك. وفي (ك): لحكمك.\n(٤) في (ك): ومن يوزعه ويجمع.\n(٥) من (ن).","vol":"15","page":49},{"text":"واللام في الأرض خلفًا من الإضافة (١).\nكقول النابغة:\nوالأَحْلَامُ غَيْرُ عَوَازِبِ (٢) (٣)\n﴿إِنِّي حَفِيظٌ عَلِيمٌ﴾ أي: كاتب حاسب (٤).\nوقال قتادة: حفيظ لما وليت، عليم بأمره (٥).\n(قال ابن إسحاق: حفيظ لما استودعتني، عليم بما وليتني (٦).\nقال شيبة الضَّبِي: حفيظ لما استودعتني، عليم بسنين (٧) المجاعة (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ١٤٨، ونسبه الواحدي في \"البسيط\" (١٣١ أ) لأهل العربية.\n(٢) عجز بيت صدره:\nلهم شيمة لم يعطها الدهر غيرهم.\nانظر: \"ديوانه\" (٥٦)، \"جامع البيان\" للطبري ١٦/ ١٤٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢١٢. وعجزه عند القرطبي:\nمن الجود والأحلام غير كواذب.\n(٣) في (ن): عوارب، وفي (ك): عوازب.\n(٤) انظر: \"معاني القرآن\" للزجاج ٣/ ١١٦ فقد نسبه لجماعة. ولكن الطبري ضعفه. انظر: \"تفسيره\" ١٦/ ١٥٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٤٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٠، ورجحه الطبري في \"جامع البيان\" ١٦/ ١٥٠.\n(٦) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٠.\n(٧) في (ن): بسني.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٠. وشيبة بن نعامة الضبي، أبو نعامة الكوفي.","vol":"15","page":50},{"text":"قال الأَشْجَعي: حافظ (١) للحساب، عالم (٢) بالألسن؛ أعلم لغة من سيأتي (٣).\nقال الكلبي: حفيظ) (٤) لتقديره في هذِه السنين الجدبة، عليم بوقت الجوع حين يقع (٥).\nوقيل: حفيظ لما وصل إليّ، عليم بجباية المال.\nفقال له (٦) الملك: ومن أحق به منك!؟ فولاه ذلك.\nو﴿وَقَالَ﴾ له ﴿إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ﴾ ذو مكانة ومنزلة، أمين على الخزائن.\n[١٥٣٠] أخبرني ابن فنجويه (٧)، حدثنا مخلد بن جعفر الباقرحي (٨)، حدثنا الحسن بن علويه (٩)، حدّثنا إسماعيل بن\n_________\n(١) في (ك): حفيظ.\n(٢) في (ك): عليم.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٠، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٤٥. وعند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٠ عن الأشجعي عن سفيان قوله.\nعبيد الله بن عبد الرحمن الأشجعي، أبو عبد الرحمن الكوفي، الحافظ الثبت.\n(٤) من (قال ابن إسحاق) في الصفحة السابقة حتى هنا ساقط من (ن).\n(٥) حكاه عنه الواحدي في \"البسيط\" (١٣١ ب)، البغوي في \"معالم التنزيل\" ٤/ ٢٥١.\n(٦) ساقط من (ن).\n(٧) ثقة، صدوق، كثير الرواية للمناكير.\n(٨) اختلط بعد أن كان أمره مستقيمًا.\n(٩) الحسن بن علي بن حجر بن سليمان، أبو محمد البغدادي، ثقة.","vol":"15","page":51},{"text":"عيسى (١)، حدّثنا إسحاق بن بشر (٢)، عن جويبر (٣)، عن الضحاك (٤)، عن ابن عباس قال: قال رسول الله - ﷺ -: \"رحم الله أخي يوسف لو لم يقل اجعلني على خزائن الأرض لاستعمله من ساعته ولكنّه أخر ذلك سنة، (قام في بيته عنده سنة) (٥) مع الملك\" (٦).\nروى سفيان (٧) عن (٨) أبي سنان (٩)، عن عبد الله بن أبي الهذيل (١٠) قال: قال الملك ليوسف: إنّي أريد أن تخالطني في كل شيء، غير أني\n_________\n(١) إسماعيل بن عيسى البغدادي، ضعفه الأزدي، وصححه غيره.\n(٢) إسحاق بن بشر، أبو حذيفة البخاري، كذاب.\n(٣) جويبر بن سعيد الأزدي، أبو القاسم البلخي، ضعيف جدًّا.\n(٤) الضحاك بن مزاحم، أبو القاسم، صدوق، كثير الإرسال.\n(٥) في (ن): (فأقام سنة عند الملك).\n(٦) [١٥٣٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا فيه إسحاق بن بشر كذاب وجويبر ضعيف جدًّا.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٢/ ٦١٨، والبغوي في \"معالم التنزيل\" ٤/ ٢٥١ كلاهما من طريق المصنف به. وعلقه الواحدي في \"البسيط\" (١٣١ أ)، فقال: روى جويبر عن الضحاك عن ابن عباس فذكره.\nقال الحافظ ابن حجر في \"تخريج الكشاف\" للزيلعي ٤/ ٩٠: أخرجه الثعلبي عن ابن عباس من رواية إسحاق بن بشر عن جويبر عن الضحاك عنه، وهذا إسناد ساقط. قلت: آفته إسحاق بن بشر ضعيف جدًّا.\n(٧) الثوري، ثقة، حافظ، فقيه، عابد، وكان ربما دلس.\n(٨) في الأصل: بن، والتصويب من (ن)، (ك).\n(٩) أبو سنان، ضرار بن مرة الشيبانى، ثقة، ثبت.\n(١٠) أبو المغيرة الكوفي، ثقة.","vol":"15","page":52},{"text":"آنف أن تأكل معي. فقال يوسف: أنا أحق أن آنف، أنا ابن يعقوب إسرائيل الله، بن إسحاق ذبيح الله، ابن إبراهيم خليل الله. فكان يأكل بعد ذلك معه (١).\nوروى حمزة الزيات (٢)، عن أبي إسحاق (٣)، عن أبي (٤) ميسرة (٥) قال: لما رأى العزيز لبق يوسف (٦) وظرفه دعاه، فكان يتغدى ويتعشى معه دون غلمانه، فلما كان بينه وبين المرأة ما كان، قالت له: مُرْهُ فَليتغد مع الغلمان. فقال له: اذهب فتغد مع الغلمان. فقال له يوسف (في وجهه) (٧): تنكف أن تأكل معي، أنا والله يوسف بن يعقوب نبي الله، ابن إسحاق ذبيح الله، ابن إبراهيم خليل الله (٨).\n[١٥٣١] أخبرنا الحسين بن محمد بن الحسين (٩)، حدثنا مخلد بن\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٤٧. وإسناده صحيح إلى عبد الله بن أبي الهذيل، لكنه من المنقول عن بني إسرائيل.\n(٢) حمزة بن حبيب بن عمارة الزيات، صدوق ربما وهم.\n(٣) أبو إسحاق السبيعي الكوفي، ثقة، مكثر، عابد، اختلط بأخرة.\n(٤) ساقطة من (ن).\n(٥) أبو ميسرة عمرو بن شرحبيل الهمداني، ثقة.\n(٦) في (ن): ليوسف.\n(٧) ساقطة من الأصل، (ك)، والمثبت من (ن).\n(٨) الحكم على الإسناد:\nإسناده صحيح إلى أبي ميسرة.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ١٤٨. وهو من أخبار بني إسرائيل.\n(٩) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"15","page":53},{"text":"جعفر (١)، حدثنا الحسن بن علويه (٢)، حدثنا إسماعيل بن عيسى (٣)، حدثنا إسحاق بن بشر (٤)، عن مقاتل (٥)، عن يحيى بن أبي كثير (٦): أن عمر بن الخطاب - ﵁ - عرض على أبي هريرة الإمارة. فقال: لا أفعل ولا أريدها؛ سمعت رسول الله - ﷺ - يقول: \"من طلب الإمارة لم يعدل\". فقال عمر: لقد طلب الإمارة من هو خير منك يوسف، قال: ﴿اجْعَلْنِي عَلَى خَزَائِنِ الْأَرْضِ﴾ (٧).\n[١٥٣٢] وبإسناده عن إسحاق بن بشر (٨)، عن جويبر (٩)، عن الضحاك (١٠)، عن ابن عباس قال: لما (١١) انصرمت السنة من يوم\n_________\n(١) أبو علي الفارسي الباقرحي، اختلط بعد أن كان أمره مستقيمًا.\n(٢) ثقة.\n(٣) ضعفه الأزدي، وصححه غيره.\n(٤) كذاب.\n(٥) مقاتل بن سليمان، كذبوه وهجروه ورُمي بالتجسيم.\n(٦) ثقة، ثبت، لكنه يدلس ويرسل، ولم يسمع من أبي هريرة ولا عمر.\n(٧) [١٥٣١] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه إسحاق بن بشر كذاب، ومقاتل كذبوه، ويحيى لم يسمع من أبي هريرة ولا عمر.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٠ بدون المرفوع منه.\n(٨) كذاب.\n(٩) ضعيف جدًّا.\n(١٠) الضحاك بن مزاحم، صدوق، كثير الإرسال.\n(١١) ساقطة من (ك).","vol":"15","page":54},{"text":"سأل الإمارة، دعاه الملك فتوجه وَرَدَّاه (١) بسيفه، ووضع له سريرًا من ذهب مكلل بالدرر والياقوت، وضرب عليه كِلَّة (٢) من استبرق، وطول السرير ثلاثون ذراعًا، وعرضه عشرة أذرع، عليه ثلاثون فراشًا وستون مقرمة (٣)، ثم أمره أن يخرج، فخرج متوجًا لونه كالثلج، ووجهه كالقمر، يرى الناظر وجهه في صفاء لون وجهه، فانطلق حتى جلس على السرير، ودانت له الملوك، ودخل المَلِك ببيته، وفوض إليه أمر (٤) مصر، وعزل قطفير عما كان عليه، وجعل يوسف مكانه (٥). قاله ابن إسحاق (٦).\n_________\n(١) في (ك): ورداء.\n(٢) الكِلَّة: ستر رقيق، يُخاط كالبيت، يُتوقَّى فيه من البق. انظر: \"الصحاح\" للجوهري ٥/ ١٨١٢ (كلل)، \"لسان العرب\" لابن منظور ١٢/ ١٤٥ (كلل).\n(٣) المقرمة: ستر فيه نقوش. انظر: \"الصحاح\" للجوهري ٥/ ٢٠٠٩ (قرم)، \"مختار الصحاح\" للرازي (٢٢٢) (قرم).\n(٤) ساقطة من (ن).\n(٥) الحكم على الإسناد:\nالتخريج:\nإسناده ضعيف جدًّا، فيه إسحاق بن بشر كذاب، وجويبر ضعيف، ذكره البغوي في \"معالم التنزيل\" ٤/ ٢٥١، وابن الجوزي \"زاد المسير\" ٤/ ٢٤٤.\nقال ابن عطية: هذا من القصص ما لا يوقف على صحته. انظر: \"المحرر الوجيز\" ٨/ ٨.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥١، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٥٢، \"المحرر الوجيز\" لابن عطية ٨/ ٧. ونسبه في \"زاد المسير\" لابن الجوزي ٤/ ٢٤٤ لأهل السير.","vol":"15","page":55},{"text":"وقال ابن زيد: كان لفرعون ملك مصر خزائن كثيرة غير الطعام، فسلم سلطانه كله إليه، وجعل أمره وقضاءه نافذًا (١).\nقالوا (٢): ثم إن قطفير هَلَك في تلك الليالي، فزوَّج الملكُ يوسفَ راعيل امرأة قطفير، فلما دخل عليها قال: أليس هذا (٣) خيرًا مما كنت تريدني (٤)؟ فقالت: أيُّها الصّديق، لا تلمني، فإنّي كنت امرأة حسناء ناعمة -كما ترى- (في ملك) (٥) ودنيا، وكان صاحبي لا يأتي النساء، فكنتَ كما جعلك الله في حسنك وفي (٦) هيئتِكَ، فغلَبَتْنِي نفسي. فوجدها يوسف عذراء فأصابها فولدت له رجلين، أفرأييم بن يوسف وميشا (٧) بن يوسف. واستوثق (٨) ليوسف (٩) مُلْكُ (١٠) مصر،\n_________\n(١) أخرج الطبري في \"جامع البيان\" ١٦/ ١٥٢، وابن أبي حاتم في \"تفسير القرآن العظيم \" ٧/ ٢١٦١ نحوه عنه، وذكره في \"معالم التنزيل\" للبغوي ٤/ ٢٥٢.\nوكذلك أخرج الطبري في \"جامع البيان\" ١٦/ ١٥١ عن السدي نحوه.\n(٢) قاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦١.\nوانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٥٢.\n(٣) ساقطة من (ن).\n(٤) في (ن): تريدين.\n(٥) ساقطة من (ن).\n(٦) ساقطة من (ن).\n(٧) في (ن): ميسا.\n(٨) في (ن): استوى.\n(٩) في (ك): يوسف.\n(١٠) في (ن): أمر ملك.","vol":"15","page":56},{"text":"وأقام فيهم (١) العدل، وأحبه الرجال والنساء، فذلك قوله ﷿:\n\n<span data-type=\"title\" id=toc-2026>٥٦ </span>- ﴿وَكَذَلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ﴾\nيعني: أرض مصر (٢)، أي: ملكناه (٣) ﴿يَتَبَوَّأُ مِنْهَا﴾ أي: ينزل ﴿حَيْثُ يَشَاءُ﴾ (٤)، ويصنع فيها ما يشاء.\nوالبواء: المنزل (٥)، يقال: بَوَاتُه فَتَبَوأ (٦).\nوقرأ أهل مكة (حَيْثُ نَشَاء) بالنون (٧)، ردُّا على قوله: ﴿مَكَّنَّا﴾ وبعده ﴿نُصِيبُ بِرَحْمَتِنَا مَنْ نَشَاءُ﴾ أي: بنعمتنا.\n﴿وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ﴾. قال ابن عباس ووهب (٨): يعني:\n_________\n(١) في (ك): فأقام عليها.\n(٢) قاله السدي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦١، والطبري في \"جامع البيان\" ١٦/ ٢.\nوقاله ابن عباس كما في \"البسيط\" للواحدي (١٣٢ أ).\n(٣) قاله ابن زيد، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦١، والطبري في \"جامع البيان\" ١٦/ ١٥٢، وقاله أيضًا الطبري في \"جامع البيان\" ١٦/ ١٥١.\n(٤) قاله سعيد بن جبير وابن زيد، أخرجه عنهما ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ١٦١.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ١٥/ ٥٩٤ (بوأ)، \"لسان العرب\" لابن منظور ١/ ٥٣٢ (بوأ).\n(٦) في (ن): بوئك، تبو.\n(٧) انظر: \"السبعة\" لابن مجاهد (٣٤٩)، \"التبصرة\" (٥٤٨)، \"تلخيص العبارات\" لابن بيلمة (١٠٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٥.\n(٨) قول ابن عباس - ﵁ - ذكره عنه الواحدي في \"البسيط\" (١٣٢ ب)، القرطبي في =","vol":"15","page":57},{"text":"الصابرين، بصبره في البئر، وصبره في السجن، وصبره في الرِّق، وصبره عمَّا دعته المرأة إليه (١).\nقال مجاهد (٢) وغيره: فلم يزل يدعو الملك إلى الإسلام، ويتلطف له حتى أسلم الملك وكثير من الناس. فهذا في الدنيا.\n\n<span data-type=\"title\" id=toc-2027>٥٧ </span>- ﴿وَلَأَجْرُ الْآخِرَةِ﴾\nولثواب الآخرة ﴿خَيْرٌ لِلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ﴾.\nقال البحتري (٣):\nأَمَا في رَسُولِ اللهِ يُوسَفَ أُسْوةٌ ... لِمِثْلِكَ مَحْبُوسًا على الظُلْمِ والإِفْكِ\nأَقامَ جَمِيْلَ الصبرِ في الحَبْسِ (٤) بُرْهَةً ... فآلَ بِهِ الصَبْرُ الجَمِيْلُ إلى المُلْكِ\nوكتب بعضهم إلى صديق له:\nوراءَ مَضِيْقِ الخَوْفِ مُتَسَعُ الأَمْنِ ... وأَولُ مَفْرُوحٍ بِهِ آخرُ الحُزْن\n_________\n= \"الجامع لأحكام القرآن\" ٩/ ٢١٩، البغوي \"معالم التنزيل\" ٤/ ٢٥٢.\nوقول وهب ذكره عنه الواحدي في \"البسيط\" (١٣٢ ب)، القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢١٩، البغوي \"معالم التنزيل\" ٤/ ٢٥٢.\n(١) في (ن): إليه المرأة.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٢، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٥٢، \"المحرر الوجيز\" لابن عطية ٨/ ٨.\n(٣) هو: الوليد بن عبيد بن يحيى بن عبيد الطائي البحتري.\n(٤) في (ن): السجن.","vol":"15","page":58},{"text":"فلا تَأْيسن (١) فاللهُ ملَّكَ يوسف (٢) ... خَزَائِنَهُ بَعْدَ الخَلاصِ مِنَ السِجْنِ (٣)\nقالوا (٤): فلما اطمأن يوسف ﵇ في ملكه، وخلت السنون المخصبة، ودخلت السنون المجدبة، أصاب الناس جوع (٥)، وجاءت تلك السنون بهول لم يعهد الناس بمثله. ولما كان ابتداء القحط، فبينا (٦) المَلِكُ ذات ليلة أصابه الجوع في نصف الليل، فهتف الملك: يا يوسف! الجوع الجوع! (فقال يوسف) (٧): هذا أوان القحط.\nفلما دخلت السنة الأولى من سني (٨) الجدب هلك فيها كل شيء أعدوه في السنين المخصبة فجعل أهل مصر يبتاعون الطعام من يوسف (٩) فباعهم أول سنة بالنقود، حتى لم يبق بمصر دينار ولا\n_________\n(١) في (ن): فلا تأس والله.\n(٢) في (ن)، (ك): يؤسف.\n(٣) لم أجدها عند غير المصنف.\n(٤) روى معنى ذلك الطبري في \"جامع البيان\" ١٦/ ١٥٣ عن ابن إسحاق والسدي. وانظر: \"تفسير ابن حبيب\" (١٢٣ أ)، \"معالم التنزيل\" للبغوي ٤/ ٢٥٢ - ٢٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ١٩.\n(٥) في (ن): جوعًا.\n(٦) في (ن): بينا.\n(٧) مكررة في (ن).\n(٨) في (ن): من سنين.\n(٩) في (ن): من مصر يوسف.","vol":"15","page":59},{"text":"درهم إلا قبضه. وباعهم السنة الثانية بالحلى والجواهر، حتى لم يبق في أيدي الناس منها شيء. وباعهم السنة الثالثة بالمواشي والدواب، حتى احتوى عليها أجمع وباعهم السنة الرابعة بالعبيد والإماء، حتى لم يبق عبد ولا أمة في يد أحد (١). وباعهم السنة الخامسة بالضياع والعقار والدور، حتى احتوى عليها (٢). وباعهم السنة السادسة بأولادهم، حتى استرقهم. وباعهم السنة السابعة برقابهم، حتى لم يبق بمصر حر ولا حرة (٣) إلا صار عبدًا له. فقال الناس: تالله (٤) ما رأينا كاليوم مَلِكًا أجلَّ ولا أعظم من هذا! قال يوسف لفرعون: كيف رأيت صنيع ربّي (٥) فيما خوّلني فما ترى لي؟ قال الملك: الرأي رأيك، وإنّما نحن لك تبع. قال: فإني أشهد الله تعالى وأشهد أني قد أعتقت أهل مصر عن آخرهم ورددت عليهم أملاكهم (٦) (٧).\n_________\n(١) في (ن): في يد واحد.\n(٢) في (ن): عليها أجمع.\n(٣) في (ك): عبد.\n(٤) في (ن): بالله.\n(٥) في (ك): الله.\n(٦) في (ن): أموالهم.\n(٧) قال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٣: ما ذكره بعض المفسرين من أنه باعهم به في السنة الأولى بالأموال والثانية بالمتاع .. ثم أعتقهم ورد عليهم أموالهم كلها، الله أعلم بصحة ذلك، وهو من الإسرائيليات التي لا تصدق ولا تكذب.\nقلت: ولو أن المصنف وغيره أعرضوا عمّا ذكره الأخباريون عن بني إسرائيل لكان هو الأصلح والأنفع.","vol":"15","page":60},{"text":"وروي (١): أن يوسف - ﷺ - كان لا يشبع من طعام في تلك الأيام. فقيل: تجوع وبيدك خزائن الأرض؟ فقال: أخاف إن شبعت أن (٢) أنسى الجائع.\nوأمر يوسف أيضًا طباخي الملك أن يجعلوا غداه نصف النهار، وأراد بذلك أن يذوق الملك طعم الجوع، فلا ينسى الجائعين ويحسن إلى المحتاجين، ففعل الطهاة (٣) ذلك. فمن ثم جعل الملوك غداهم نصف النهار.\nقالوا (٤): وقصد الناس مصر من كل أَوْب يمتارون (٥)، فجعل يوسف لا يُمكِّنُ أحدًا منهم -وإن كان عظيمًا- من أكثر من حمل بعير تقسيطًا بين الناس وتوسيعًا عليهم، وتزاحم الناس عليه.\nقالوا (٦): وأصاب أرض كنعان، وبلاد الشام من القحط والشدة ما\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢١٩.\n(٢) ساقطة من (ن).\n(٣) في (ك): الطباخ.\n(٤) قاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٣، وفي \"تاريخ الرسل والملوك\" ١/ ٤٩، وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٨٣.\n(٥) في (ن): يمتارون من كل ناحية.\n(٦) قاله السدي، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٣، \"تاريخ الرسل والملوك\" للطبري ١/ ٣٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٣.\nوحكاه ابن الجوزي في \"زاد المسير\"، ٤/ ٢٤٦، القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٢٠ عن ابن عباس.\nوحكاه الواحدي في \"البسيط\" (١٣٢ ب) عن الكلبي والسدي وابن إسحاق.","vol":"15","page":61},{"text":"أصاب سائر البلاد، فنزل (١) بيعقوب ما نزل بالناس، فأرسل بنيه إلى مصر للميرة، وأمسك بنيامين أخا يوسف لأمه.\n\n<span data-type=\"title\" id=toc-2028>٥٨ </span>- فذلك قوله ﷿: ﴿وَجَاءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا﴾\nوكانوا عشرة (٢)، وكان منزلهم بالعربات من أرض فلسطين بغور الشام (٣). وكانوا أهل بادية، وإبل وشاة فلما (٤) دخلوا ﴿عَلَيْهِ﴾ عرفهم يوسف وأنكروه، لما (٥) أراد الله - ﷺ - ليبلغ (٦) بيوسف فيما أراد.\nقال ابن عباس: وكان بين أن قذفوه في الجب وبين أن دخلوا عليه أربعون (٧) سنة، فلذلك أنكروه (٨).\nوقيل: إنه كان متزينًا بزي فرعون مصر، عليه ثياب حرير جالسًا على سريره، وفي عنقه طوق من ذهب، وعلى رأسه تاج، فلذلك\n_________\n(١) في (ن): ونزل.\n(٢) قاله السدي أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٣.\n(٣) نقله ابن إسحاق عن بعض أهل العلم، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٩، \"تاريخ الرسل والملوك\" ١/ ٣٥٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٥.\n(٤) ساقطة من (ك).\n(٥) في الأصل، و(ك): فلما. والتصويب من (ن).\n(٦) في (ك): أن يبلغ.\n(٧) في (ك): أربعين.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٥٤.","vol":"15","page":62},{"text":"لم يعرفوه (١).\nوقيل: كان بينه وبينهم سترٌ، فلذلك لم يعرفوه (٢).\nقال بعض الحكماء: المعصية تورث النكرة.\nقال الله تعالى: ﴿فَعَرَفَهُمْ وَهُمْ لَهُ مُنْكِرُونَ﴾ فلما نظر إليهم يوسف وكلموه بالعبرانية، قال لهم: أخبروني من أنتم؟ وما أمركم؟ فإني أنكر شأنكم.\nقالوا: نحن قوم من أرض (٣) الشام رعاة، أصابنا الجهد والجوع (٤) فجئنا نمتار.\nفقال: لعلكم عيون جئتم تنظرون عورة بلادي.\nقالوا: لا والله ما نحن بجواسيس، وإنَّما نحن إخوة بنو أب واحد، وهو شيخ صِدِّيق يقال له: يعقوب، نبيٌ من الأنبياء (٥).\nقال: فكم أنتم؟ قالوا: كنا آثني عشر (٦)، فذهب أخٌ لنا معنا إلى البرية فهلك فيها، وكان أحبنا إلى أبينا.\n_________\n(١) قاله ابن عباس في رواية الكلبي عن أبي صالح كما في \"البسيط\" للواحدي (١٣٣ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٧٣، ونحوه قاله عطاء. انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٥٤.\n(٢) انظر: \"البسيط\" للواحدي (١٣٣ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٢١.\n(٣) في (ن): أهل.\n(٤) من (ك).\n(٥) في (ن)، (ك): أنبياء الله.\n(٦) في (ن)، (ك): اثنا عشر.","vol":"15","page":63},{"text":"قال: فكم أنتما ها هنا؟\nقالوا: عشرة. قال: فأين الآخر؟ قالوا: عند أبينا؛ لأنه أخو الذي هلك من أمه فأبونا يتسلَّى به.\nقال: فمن يعلم أن الذي تقولون حق؟\nقالوا: أيها الملك إنّا ببلادٍ لا يعرفنا، أحد.\nقال يوسف: فائتوني بأخيكم الذي من أبيكم إن كنتم صادقين، فأنا أرضى بذلك.\nقالوا: إن أبانا يحزن على فراقه، وسنراوده عنه وإنّا لفاعلون.\nقال: فدعوا بعضكم عندي رهينة حتى تأتوني بأخيكم من أبيكم.\nفاقترعوا بينهم، فأصابت القرعة شمعون، وكان أحسنهم رأيًا في يوسف، وأبرهم به، فَخَلَّفُوه عنده (١). فذلك قوله تعالى:\n\n<span data-type=\"title\" id=toc-2029>٥٩ </span>- ﴿وَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ﴾\nيعني: حَمَّلَ لكل رجل (٢) منهم بعيرًا بعدتهم (٣) ﴿قَالَ ائْتُونِي بِأَخٍ لَكُمْ\n_________\n(١) قاله السدِّي، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٣، \"تاريخ الرسل والملوك\" ١/ ٣٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٣.\nوقاله ابن عباس، كما في \"البسيط\" للواحدي (١٣٣ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٤٦، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٢١.\n(٢) في (ن)، (ك): واحد.\n(٣) قاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٣، ونسبه ابن الجوزي في \"زاد المسير\" ٤/ ٢٤٨ للمفسرين.","vol":"15","page":64},{"text":"مِنْ أَبِيكُمْ﴾ يعني: بنيامين (١) ﴿أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ﴾ أنّي لا أبخس الناس شيئًا وأتم (٢) لهم كيلهم، فأزيدكم حمل بعير آخر (٣) لأجل أخيكم، وأكرم منزلتكم (٤) وأحسن إليكم (٥) ﴿وَأَنَا خَيْرُ الْمُنْزِلِينَ﴾ المضيفين (٦) (٧).\n\n<span data-type=\"title\" id=toc-2030>٦٠ </span>- ﴿فَإِنْ لَمْ تَأْتُونِي بِهِ فَلَا كَيْلَ لَكُمْ عِنْدِي﴾\nفليس لكم عندي طعام أكيله لكم (٨) (٩) ﴿وَلَا تَقْرَبُونِ﴾ أي: ولا تقربوا بابي وبلادي بعد ذلك (١٠)، وهو جزم على النهي (١١).\n_________\n(١) قاله قتادة، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٣.\n(٢) في (ك): وأن.\n(٣) في (ن): وآخر.\n(٤) في (ن): منزلكم.\n(٥) قاله ابن إسحاق، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٤.\n(٦) في (ن): المنصفين.\n(٧) قاله ابن عباس، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٤.\nوقاله مجاهد، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ١٥٥، وذكره عنه في \"معالم التنزيل\" للبغوي ٤/ ٢٥٥.\n(٨) لكم: ساقطة من (ن).\n(٩) يعني: فيما بعد، وهو قول الأكثر. وقال وهب بن منبه: إنه منعهم الكيل في الحال. انظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٤٨.\n(١٠) قاله ابن إسحاق والسدي، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٤. وقاله الطبري في \"جامع البيان\" ١٦/ ١٥٦.\n(١١) انظر: \"جامع البيان\" للطبري ١٦/ ١٥٦، \"الدر المصون\" ٦/ ٥١٧.","vol":"15","page":65},{"text":"<span data-type=\"title\" id=toc-2031>٦١ </span>- ﴿قَالُوا سَنُرَاوِدُ عَنْهُ﴾\nنطلبه (١) ونسأله أن يرسله معنا.\nقال ابن عباس: سنخدعه عنه حتى يخرجه معنا ﴿وَإِنَّا لَفَاعِلُونَ﴾ ما أمرتنا به.\n\n<span data-type=\"title\" id=toc-2032>٦٢ </span>- ﴿وَقَالَ﴾ يوسف ﴿لِفِتْيَانِهِ﴾\nلغلمانه الذين يكيلون الطعام (٢).\nقرأ الحسن وحميد والأعرج (٣) ويحيى والأعمش وحمزة والكسائي وحفص ﴿لِفِتْيَانِهِ﴾ بالألف والنون (٤). وهي اختيار أبي عبيد.\nوقال: هي في مصحف عبد الله (٥) كذلك.\nوقرأ الباقون (لِفِتْيَتِهِ) بالتاء من غير ألف (٦).\n_________\n(١) في (ن): لطلبة.\n(٢) قاله قتادة، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٥.\n(٣) من (ن).\n(٤) انظر: \"السبعة\" لابن مجاهد (٣٤٩)، \"التبصرة\" (٥٤٨)، \"النشر في القراءات العشر\" لابن الجزري ١/ ٢٩٥، نسبها إلى حمزة والكسائي، وحفص عن عاصم، وفي \"إتحاف فضلاء البشر\" للدمياطي (٢٦٧) قال: وافقهم الحسن والأعمش.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٢٢.\n(٦) انظر: \"السبعة\" لابن مجاهد (٣٤٩)، \"التبصرة\" (٥٤٨)، \"تلخيص العبارات\" لابن بيلمة (١٠٦).\nوهي اختيار أبي حاتم والناس. انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٢٢.","vol":"15","page":66},{"text":"وهما لغتان، مثل: الصبيان والصبية (١).\n﴿اجْعَلُوا بِضَاعَتَهُمْ﴾ ثمن طعامهم (٢). قال قتادة: أوراقهم (٣).\nوروى الضحاك عن ابن عباس قال: كانت النعال والأدم (٤).\n﴿فِي رِحَالِهِمْ﴾ أوعيتهم وهي جمع رَحْل، والجمع القليل منه: أَرْحُل. قال ابن الأنباري: يقال للوعاء: رَحْلٌ، وللمَسْكَن: رَحْلٌ (٥).\n﴿لَعَلَّهُمْ يَعْرِفُونَهَا إِذَا انْقَلَبُوا﴾ انصرفوا (٦) ﴿إلَى أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ﴾ إلى (٧) (٨).\n_________\n(١) انظر: \"تهذيب اللغة\" للأزهري ١٤/ ٣٢٨ (فتو)، \"الدر المصون\" للسمين الحلبي ٦/ ٥١٧.\n(٢) في (ن): رحالهم.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٥.\n(٤) ذكره الواحدي في \"البسيط\" (١٣٤ أ)، القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٢٣، وفي رواية عطاء عنه قال: يريد الدراهم والدنانير التي جاءوا بها في أوعيتهم كما في\"البسيط\" للواحدي (١٣٤ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٤٩.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ٥/ ٤٠٣ (رحل)، \"لسان العرب\" لابن منظور ١١/ ٢٧٩ (رحل).\nوهو محمد بن القاسم الأنباري عالم باللغة.\n(٦) ساقطة من (ن).\n(٧) قاله السدي، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٥.\n(٨) ساقطة من (ن).","vol":"15","page":67},{"text":"واختلف العلماء في السبب الذي فعل ذلك يوسف (١) من أجله.\nفقال الكلبي: تخوف يوسف ألا يكون عند أبيه من الورق ما يرجعون به مرة أخرى (٢).\nوقيل (٣): خشي أن يضر أخذه ذلك منهم بأبيه، (إذ كانت السنة سنة جدب وقحط، فأحب أن يرجع إليه، وإنما أراد أن يتسع به أبوه (٤).\nوقيل: رأى لُؤمًا أخذ ثمن الطعام من أبيه وإخوته مع حاجتهم إليه، فرده عليهم من حيث لا يعلمون، تكرّمًا وتفضلًا (٥).\nوقيل: فعل ذلك لأنه علم أن ديانتهم وأمانتهم تحملهم على رد البضاعة، ولا يستحلون إمساكها فيرجعون لأجلها (٦).\nوقيل: أراهم كرمه في (٧) رد البضاعة، وتقديم الضمان في البِرِّ\n_________\n(١) في (ن): الذي فعل يوسف ذلك.\n(٢) ذكره الواحدي في \"البسيط\" (١٣٤ أ)، البغوي في \"معالم التنزيل\" ٤/ ٢٥٦. ونسبه ابن الجوزي في \"زاد المسير\" ٤/ ٢٤٩ إلى ابن عباس.\n(٣) ذكره الطبري في \"جامع البيان\" ١٦/ ١٥٧ ولم ينسبه لأحد.\n(٤) ساقطة من (ن).\n(٥) انظر: \"البسيط\" للواحدي (١٣٤ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٥٠، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٢٣.\n(٦) قاله الفراء في \"معاني القرآن\" ٢/ ٤٨، والزجاج في\"معاني القرآن\" ٣/ ١١٧، وانظر: \"جامع البيان\" للطبري ١٦/ ١٥٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٢٣، \"زاد المسير\" لابن الجوزي ٤/ ٢٥٠.\n(٧) ساقطة من (ن).","vol":"15","page":68},{"text":"والإحسان، ليكون أدعى إلى عودهم (١) إليه (٢)، طمعًا في مبرته (٣).\n\n<span data-type=\"title\" id=toc-2033>٦٣ </span>- قوله: ﴿فَلَمَّا رَجَعُوا إِلَى أَبِيهِمْ قَالُوا يَاأَبَانَا﴾\nقدمنا (٤) على خير رجل أنزلنا وأكرمنا كرامة، لو كان رجلًا من ولد يعقوب ما أكرمنا كرامته!\nفقال لهم يعقوب: إذا أتيتم ملك مصر فَأَقْرِءوه منِّي السلام، وقولوا له: إنّ أبانا يصلي عليك ويدعو لك بما أوليتنا. ثم قال: أين شمعون؟ قالوا (٥): أرتهنه ملك مصر (٦) وأخبروه بالقصة.\nفقال لهم: ولمَ أخبرتموه؟\nقالوا: إنه أخذنا وقال: إنّكم جواسيس حيث كلمناه بلسان العبرانيين (٧). وقصوا عليه القصة (٨) ﴿مُنِعَ مِنَّا الْكَيْلُ فَأَرْسِلْ\n_________\n(١) في (ن)، (ك): لهم في العود.\n(٢) في (ك): عليه.\n(٣) انظر: \"البسيط\" للواحدي (١٣٤ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٥٠، \"مفاتيح الغيب\" للرازي ١٨/ ١٦٨.\n(٤) في (ك): إن قدمنا.\n(٥) في (ن): قال.\n(٦) في (ك): الملك.\n(٧) في (ن): العبرانية.\n(٨) قاله السدي أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٥، والمعنى قاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٥. كونه ارتهن شمعون ضعفه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٣.","vol":"15","page":69},{"text":"مَعَنَا أَخَانَا﴾ بنيامن ﴿نَكْتَلْ﴾ قرأ يحيى، والأعمش، وحمزة، والكسائي وخلف (١) (يَكْتَل) بالياء (٢). يعني: يكتل لنفسه هو كما نكتال نحن (٣).\nوقرأ الآخرون بالنون، يعنى (٤): نكتل نحن وهو، واختاره أبو عبيد (٥). ﴿وَإِنَّا لَهُ لَحَافِظُونَ﴾.\n\n<span data-type=\"title\" id=toc-2034>٦٤ </span>- ﴿قَالَ﴾ فقال يعقوب: ﴿هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنْتُكُمْ عَلَى أَخِيهِ﴾\nيوسف ﴿مِنْ قَبْلُ فَاللَّهُ خَيْرٌ حَافِظًا﴾ وقرأ ابن محيصن، ويحيى، والأعمش، وحمزة، والكسائي، وحفص (٦) ﴿حَافِظًا﴾ بالألف (٧) على التمييز والتفسير (٨)، كما يقال: هو خَيْرٌ رَجُلًا.\n_________\n(١) من (ك).\n(٢) انظر: \"السبعة\" لابن مجاهد (٣٥٠)، \"التبصرة\" (٥٤٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٥.\n(٣) قاله الفراء في \"معاني القرآن\" ٢/ ٤٩.\n(٤) في (ن): بمعنى.\n(٥) ذكره عنه القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٢٤. واختارها أيضًا النحاس في \"إعراب القرآن\" ٢/ ١٤٧.\n(٦) ساقطة من (ن)، (ك).\n(٧) انظر: \"السبعة\" لابن مجاهد (٣٥٠)، \"التبصرة\" (٥٤٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٦، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٢٤.\n(٨) قاله الزجاج في \"معاني القرآن\" ٣/ ١١٨، وأبو علي الفارسي في \"الحجة\" ٤/ ٤٣٩، وضعف قول من قال: إنه منصوب على الحال. وانظر: \"الدر المصون\" للسمين الحلبي ٦/ ٥١٩.","vol":"15","page":70},{"text":"ومجاز الآية: خيركم حافظًا، فحذف الكاف والميم (١)، يدل عليها أنها مكتوبة في مصحف عبد الله: (والله خير الحافظين) (٢).\nوقرأ الآخرون (حِفْظًا) بغير ألف على المصدر. يعني: خيركم حفظًا. واختلف فيه عن عاصم. ﴿وَهُوَ أَرْحَمُ الرَّاحِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-2035>٦٥ </span>- قوله تعالى ﴿وَلَمَّا فَتَحُوا مَتَاعَهُمْ﴾\nمتاعهم الذي حملوه من مصر ﴿وَجَدُوا بِضَاعَتَهُمْ﴾ ثمن الطعام ﴿رُدَّتْ إِلَيْهِمْ قَالُوا يَاأَبَانَا مَا نَبْغِي هَذِهِ﴾ أي: ما نبغي، أو أي شيء نطلب وراء هذا؛ أوفى لنا الكيل، ورد علينا الثمن (٣). أرادوا بذلك أن يطيبوا نفس أبيهم.\nوما: استفهام في موضع نصب (٤). ويكون معناها: جحدًا، كأنهم قالوا: لسنا نريد منك دراهم (٥).\n﴿هَذِهِ بِضَاعَتُنَا رُدَّتْ إِلَيْنَا وَنَمِيرُ أَهْلَنَا﴾ ونشتري لهم الطعام\n_________\n(١) انظر: \"الحجة\" لأبي على الفارسي ٤/ ٤٤٠.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٤٠٩. وهي قراءة شاذة لمخالفتها رسم المصحف.\n(٣) قاله قتادة، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٦.\n(٤) في (ن): النصب.\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ٤٩، \"معاني القرآن\" للزجاج ٣/ ١١٨، \"الوقف والابتداء\" لابن الأنباري ٢/ ٧٢٥، \"إملاء ما من به الرحمن\" للعكبري ٢/ ٧٣٧، \"معاني القرآن\" للنحاس ٣/ ٤٤٠. =","vol":"15","page":71},{"text":"فنحمله (١) إليهم (٢). يقال: مَارَ أَهْلَه، يَميْرُهم مَيْرًا فهو مَائِر، إذا حمل إليهم أقواتهم من غير بلده، ومثله: امتَار، يَمْتَار، امْتِيَارًا (٣).\nقال الشاعر (٤):\nبَعَثْتُكَ مَائِرًا فَمَكَثْتَ حَوْلًا ... متى يَأْتِي غِيَاثُكَ مَنَ تَغِيثُ\nوقال آخر (٥):\nأَتَى قَرْيَةً منها كَثِيْرًا طَعَامُهَا ... كَعُفْرِ التُّرَابِ كُلُّ شَيءٍ يَمِيْرُهَا\n_________\n= وذكروا وجهًا آخر وهي أنها: نافية، ويكون المعنى: ما نبغي شيئًا هذِه بضاعتنا، أي: لسنا نطلب منك دراهم. انظر: \"معاني القرآن\" للفراء ٢/ ٤٩.\n(١) في الأصل: فنحمل، والتصويب من (ن).\n(٢) ساقطة من (ن).\n(٣) انظر: \"معاني القرآن\" للنحاس ٣/ ٤٤١، \"تهذيب اللغة\" للأزهري ٨/ ١٠٩، \"جامع البيان\" للطبري ١٦/ ١٦٢.\n(٤) البيت للعامري، كما في \"لسان العرب\" لابن منصور ٢/ ١٧٤ (غوث)، \"تاج العروس\" للزبيدي ٥/ ٣١٣ (غوث). ولعائشة بنت سعد بن أبي وقاص في \"جمهرة الأمثال\" للعسكري ١/ ٢٥٠، \"المستقصي\" للزمخشري ١/ ٢٣، \"التنبيه والإيضاح\" لابن بري ١/ ١٨٦. وغير منسوب في \"ديوان الأدب\" للفارابي ٣/ ٣٦٦، \"تهذيب اللغة\" للأزهري ٨/ ١٧٧.\n(٥) البيت لأبي ذؤيب الهذلي، وهو في \"شرح أشعار الهذليين\" للسكري (٢٠٨)، \"لسان العرب\" لابن منظور ٨/ ٤٣٥ (رفع)، \"تهذيب اللغة\" للأزهري ٨/ ١٠٩، \"تاج العروس\" للزبيدي ٢٢/ ٤٨٤ (رفع).","vol":"15","page":72},{"text":"﴿وَنَحْفَظُ أَخَانَا﴾ بنيامين (١) ﴿وَنَزْدَادُ﴾ على أحمالنا حمل ﴿بَعِيرٍ﴾ يُكْتال لنا من أجله ﴿ذَلِكَ كَيْلٌ يَسِيرٌ﴾ لا مؤونة فيه ولا مشقة.\nوقال مجاهد: كيل بعير، يعني: حمل حمار، قال: وهي لغة، يقال للحمار: بعير (٢).\n\n<span data-type=\"title\" id=toc-2036>٦٦ </span>- فـ ﴿قَالَ﴾\nلهم (٣) يعقوب ﴿لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّى تُؤْتُونِ﴾ تعطوني ﴿مَوْثِقًا﴾ (٤) وعهدًا أي (٥) ميثاقًا ﴿مِنَ اللَّهِ لَتَأْتُنَّنِي بِهِ﴾.\nوقال جويبر (٦)، عن الضحاك (٧)، عن ابن عباس: حتى تؤتوني موثقًا من الله، يعني (٨): تحلفوا لي بحق محمد خاتم النبيين، وسيد\n_________\n(١) قاله الأكثر، وروى الضحاك، عن ابن عباس: ويحفظ أخانا شمعون، الذي أخذه رهينة عنده.\nانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٥٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦٢. وذكره النحاس في \"معاني القرآن\" ٣/ ٤٤١، ثم قال: وقال بعضهم: يسمى الحمار بعيرًا، يعني أنها لغة، فأما أهل اللغة فلا يعرفون أنه يقال للحمار: بعير، والله أعلم بما أراد.\nوانظر: \"تهذيب اللغة\" للأزهري ٣/ ١٦٧ (عير).\n(٣) ساقطة من (ن).\n(٤) من (ن).\n(٥) قاله مجاهد، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٧.\n(٦) ضعيف جدًّا.\n(٧) صدوق، كثير الإرسال.\n(٨) ساقطة من (ن).","vol":"15","page":73},{"text":"المرسلين أن لا تغدروا بأخيكم ولتأتنني به (١).\nوإنما دخلت فيه اللام لأن معنى الكلام اليمين (٢).\n﴿إِلَّا أَنْ يُحَاطَ بِكُمْ﴾ إلا أن تهلكوا جميعًا، قاله مجاهد (٣).\nوقال قتادة: إلا أن تغلبوا حتى لا تطيقوا ذلك (٤).\n﴿فَلَمَّا آتَوْهُ مَوْثِقَهُمْ﴾ أعطوه عهودهم.\nوقال جويبر عن الضحاك، عن ابن عباس: حلفوا له بحق محمد ومنزلته من ربه (٥).\n﴿قَالَ﴾ يعقوب (٦) ﴿اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ﴾ أي: شاهد وحافظ بالوفاء (٧).\n_________\n(١) إسناده ضعيف جدًّا؛ وذكره ابن الجوزي في \"زاد المسير\" ٤/ ٢٥٣، ثم حكى عن السدي أنهم حلفوا بالله تعالى.\n(٢) والميثاق: هو ما يوثق أنه من عهد ويمين، ويكون التقدير: حتى تحلفوا بالله لتأتنني به. انظر: \"جامع البيان\" للطبري ١٦/ ١٦٣، \"البسيط\" للواحدي (١٣٦ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٢٥، \"زاد المسير\" لابن الجوزي ٤/ ٢٥٣.\nولا يجوز الحلف إلا بالله أو بأسمائه أو بصفاته. انظر: \"تيسير العزيز الحميد\" لسليمان بن عبد الله (ص ٥٨٦).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ١٦٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦٤، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٥٧.\n(٥) إسناده ضعيف؛ فيه جويبر ضعيف. ولم أجده عند غير المصنف.\n(٦) قاله السدي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ١٦٨.\n(٧) قاله ابن عباس، حكاه عنه ابن الجوزي في \"زاد المسير\" ٤/ ٢٥٣.","vol":"15","page":74},{"text":"وقال القتيبي: كفيل (١).\nقال كعب: لما قال يعقوب: فالله خير حفظًا. قال الله تعالى: وعزتي لأردن عليك كِلَيْهما (٢) بعد ما توكلت عليّ (٣).\n\n<span data-type=\"title\" id=toc-2037>٦٧ </span>- ﴿وَقَالَ﴾\nلهم يعقوب لما أرادوا الخروج من عنده: ﴿يَابَنِيَّ لَا تَدْخُلُوا﴾ مصر (٤) ﴿مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ﴾ وذلك أنه (٥) خاف عليهم العين (٦)، لأنهم كانوا ذوي جمال، وهيئة وصور حسان، وقامات\n_________\n(١) انظر: \"مشكل إعراب القرآن\" لمكي ١/ ٢٢٧.\n(٢) في (ن): كلاهما.\n(٣) انظر: \"تفسير ابن حبيب\"، \"معالم التنزيل\" للبغوي ٤/ ٢٥٨.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ١٦٤، \"البسيط\" للواحدي (١٣٦ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٥٣.\n(٥) في (ن): لأنه.\n(٦) قاله ابن عباس ومجاهد وقتادة والضحاك ومحمد بن كعب والسدي وابن إسحاق، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ١٦٥ - ١٦٦.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٨ عن قتادة والضحاك.\nوأخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٢٥. عن قتادة أيضًا.\nوهذا هو الراجح الذي عليه جماهير المفسرين وهو اختيار ابن جرير الطبري في \"جامع البيان\" ١٦/ ١٦٥، والواحدي في \"البسيط\" (١٣٦ ب)، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ٦/ ٢٢٦.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٨ عن إبراهيم النخعي قال: علم أنه سيلقى أخوته في بعض الطريق. وذكره عنه ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٥. =","vol":"15","page":75},{"text":"ممتدة، وكانوا ولد رجل واحد فأمرهم أن يفترقوا (١) في دخولها لئلا يصابوا بالعين، ثم قال: ﴿وَمَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ﴾ (علم ﵇ أن المقدور (٢) كائن، وأن الحذر لا ينفع من القدر) (٣). فقال: ﴿إِنِ الْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ﴾ وإلى الله فليفوض (٤) أمورهم المفوضون.\n\n<span data-type=\"title\" id=toc-2038>٦٨ </span>- ﴿وَلَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ﴾\nوكان لمصر أربعة أبواب (٥) فدخلوا (٦) من أبوابها كلها ﴿مَا كَانَ يُغْنِي عَنْهُمْ مِنَ اللَّهِ مِنْ شَيْءٍ﴾ صدقَ الله تعالى يعقوب فيما قال: ﴿إِلَّا حَاجَةً﴾ حرْازة وهمّة (٧) ﴿فِي نَفْسِ يَعْقُوبَ قَضَاهَا﴾ أشفق عليهم إشفاق الآباء على أبنائهم (٨) ﴿وَإِنَّهُ﴾ يعني: يعقوب ﴿لَذُو عِلْمٍ\n_________\n= وقال وهب بن منبه: إنه خاف أَنْ يُغتَالوا لِما ظهر لهم في أرض مصر من التهمة.\nانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٥٤.\n(١) في (ن): يتفرقوا.\n(٢) في (ك): المقدر.\n(٣) ساقط من (ن).\n(٤) في (ن): أفوض.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٥٨.\n(٦) في (ك): فدخلوها.\n(٧) انظر: \"البسيط\" للواحدي (١٣٦ ب)، ونسبه للمفسرين ثم نقل عن ابن الأنباري قوله: وقد يقال للحاجة: حزازة؛ لأنها تؤثر في القلب ويلزم همها النفس.\n(٨) نظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٥٤، \"معالم التنزيل\" للبغوي ٤/ ٢٥٨.","vol":"15","page":76},{"text":"لِمَا عَلَّمْنَاهُ﴾ (أي: مما علمناه، يعني: لتعليمنا إياه) (١). قاله قتادة (٢).\nوروى (٣) سفيان (٤)، عن ابن أبي عَروبة (٥)، عنه قال: إنه لعامل بما علم (٦). قال سفيان: من لا يعمل لا يكون عالمًا (٧).\nوقيل (٨): وإنه لذو حفظ لما علمناه.\n﴿وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾ ما يعلم يعقوب (٩).\n_________\n(١) ساقطة من (ن).\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ١٦٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٦٩.\nوهو اختيار الفراء انظر: \"معاني القرآن\" ٢/ ٥٠، والزجاج، انظر: \"معاني القرآن\" ٣/ ١١٩.\n(٣) في (ن): وروى منه، وفي (ك): وروى عنه.\n(٤) هو سفيان بن عيينة كما جاء مصرحًا به في رواية ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٠.\n(٥) سعيد بن أبي عَروبة بن مِهران اليشكري مولاهم، أبو النضر البصري، ثقة، حافظ.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٠ من طريق سفيان بإسناد صحيح.\n(٧) انظر: \"جامع البيان\" للطبري ١٦/ ١٦٨، \"البسيط\" للواحدي (١٣٧ أ)، \"معالم التنزيل\" للبغوي ٢/ ٤٣٨.\nوهذا قول الكلبي أيضًا، انظر: \"البسيط\" للواحدي (١٣٧ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٥٤، والقرطبي ٩/ ٢٢٩.\nوقال ابن الأنباري: سمي العمل علمًا لأن العلم أول أسباب العمل. انظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٥٤.\n(٨) قاله الفراء، انظر: \"معاني القرآن\" ٢/ ٥٠، وانظر: \"البسيط\" للواحدي (١٣٧ أ).\n(٩) اختار هذا القول الطبري في \"جامع البيان\" ١٦/ ١٦٨، والقرطبي في \"الجامع =","vol":"15","page":77},{"text":"<span data-type=\"title\" id=toc-2039>٦٩ </span>- قوله ﴿وَلَمَّا دَخَلُوا عَلَى يُوسُفَ﴾\nقالوا: هذا أخونا الذي أمرتنا (١) أن نأتيك به، قد جئناك به. فقال لهم: أحسنتم وأصبتم وستجدون ذلك عندي، ثم أنزلهم فأكرم منزلتهم، (ثم أضافهم) (٢) وأجلس كل اثنين منهم (٣) على مائدة، فبقي بنيامين وحيدًا فبكى، فقال: لو كان أخي يوسف (٤) حيَّا لأجلسني معه. فقال يوسف: لقد بقي أخوكم هذا وحيدًا؛ فأجلسه معه (٥) على مائدته، فجعل يؤاكله، فلما كان الليل أمر لهم بمثل ذلك (٦). فقال: لِينم كل أخوين منكم على مثال، فلما بقي بنيامين وحده، قال يوسف: هذا ينام معي على فراشي، فبات معه (على فراشه) (٧). فجعل يوسف يضمه إليه، ويشم ريحه حتى أصبح. وجعل روبيل يقول: ما رأينا مثل هذا! فلما أصبح قال لهم: إنّي (٨)\n_________\n= لأحكام القرآن\" ٩/ ٢٠٠.\nوالقول الثاني: لا يعلمون أنه يعقوب بهذِه الصفة في العلة. قاله ابن عباس. انظر: \"البسيط\" للواحدي (١٣٧ ب)، \"مفاتيح الغيب\" للرازي ١٨/ ١٧٧.\n(١) في (ن): أمرتنا به.\n(٢) في (ن): (وأصنافهم).\n(٣) ساقطة من (ن).\n(٤) في (ن): يوسف أخي.\n(٥) من (ن)، (ك).\n(٦) من (ن)، (ك).\n(٧) ساقطة من (ن).\n(٨) ساقطة من (ن).","vol":"15","page":78},{"text":"أرى هذا الرجل الذي جئتم به ليس معه ثان، فسأضمه إليّ فيكون منزله معي، ثم أنزلهم منزلًا وأجرى عليهم الطعام والشراب، وأنزل أخاه لأمه معه (١).\nفذلك قوله ﷿: ﴿آوَى إِلَيْهِ أَخَاهُ﴾ فلما خلا به قال له: ما اسمك؟ قال: بنيامين. قال: وما بنيامين؟ قال: ابن المثكل. وذلك أنه لما ولد (٢) هلكت أمه قال: وما (٣) اسم أمك؟ قال: راحيل بنت لاوى بن (٤) ناحور. قال: فهل لك من ولد؟ قال: نعم، عشرة بنين، وقد اشتققت أسمائهم من اسم أخ لي من أمي (٥) هلك. فقال: لقد اضطرك إلى ذلك حزن شديد! فما سَمَّيتهم؟ قال: بالعا، وأخير (٦)، وأشكل، وأحيا، وأ كبر (٧)، ونعمان، وأورد (٨) وأرس، وحيتم (٩)، وميتم (١٠).\n_________\n(١) قال معناه: السدي وابن إسحاق، أخرجه الطبري في \"جامع البيان\" عنهما ١٦/ ١٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٠، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٥٩.\n(٢) ساقطة من (ن).\n(٣) في (ن): وأما.\n(٤) في (ك): بنت.\n(٥) في (ن): من أبي، وأمي: ساقطة من (ك).\n(٦) في (ن): أجبرا، وفي (ك): آمر.\n(٧) في (ن): كبر وفي (ك): حبر.\n(٨) في (ن): أذر. وفي (ك): وأدر.\n(٩) في (ن): جيثم.\n(١٠) في (ن): حيثم.","vol":"15","page":79},{"text":"قال يوسف (١): فما هذِه؟ قال: أما بالعا فإن أخي ابتلعته الأرض، وأما أكبر (٢) فإنه كان (٣) (بكر أمي لأبي) (٤)، وأما أشكل فإنه كان أخي لأبي وأمي وسني. وأما أخير فإنه خير حيث كان (٥). وأما نعمان فإنه ناعم (٦) بين أبويه. وأما أورد (٧) فإنه كان بمنزلة الورد في الحسن. وأما أرس فإنه كان مني (٨) بمنزلة الرأس من الجسد. وأما حييتم (٩) فأعلمني أبي أنه حي. وأما ميتم فلو (١٠) رأيته لقرت عيني. فقال يوسف: أتحب أن أكون أخاك بدل أخيك الهالك؟ فقال بنيامين: ومن يجد أخًا مثلك، ولكن لم يلدك يعقوب ولا راحيل. قال: فبكى يوسف وقام إليه وعانقه و﴿وَقَالَ﴾ له (١١) ﴿إِنِّي أَنَا أَخُوكَ﴾ يوسف (١٢) ﴿فَلَا تَبْتَئِسْ﴾ فلا تحزن (١٣) ﴿بِمَا كَانُوا يَعْمَلُونَ﴾ لشيء\n_________\n(١) من (ن).\n(٢) في (ك): أجبر.\n(٣) ساقطة من (ن).\n(٤) في (ن): بكرًا لأمى.\n(٥) في (ن)، (ك): كبر.\n(٦) في (ك): نعم.\n(٧) في (ن): أذر، وفي (ك): أدر.\n(٨) في (ن): على.\n(٩) في (ن): جيثم.\n(١٠) في (ن): فإنه لو.\n(١١) ساقطة من (ن)، (ك).\n(١٢) ساقطة من (ن)، (ك).\n(١٣) قاله قتادة، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧١، وابن أبي حاتم في =","vol":"15","page":80},{"text":"فعلوه بنا فيما مضى، فإن الله قد أحسن إلينا، ولا تعلمهم شيئًا مما أعلمتك (١).\nوقال عبد الصمد بن معقل (٢): سمعت وهب بن منبه، وسئل عن قول يوسف لأخيه: ﴿إِنِّي أَنَا أَخُوكَ﴾ فقيل: كيف أخافه حين أخذه بالصواع، وقد كان أخبره أنه أخوه، وأنتم تزعمون أنه لم يزل متنكرًا لهم يكابرهم (٣) حتى رجعوا؟ فقال: إنه لم يعترف له بالنسبة ولكن (٤) قال له (٥): أنا أخوك مكان أخيك (٦) الهالك (٧).\nومثله قال الشعبي، قال: لم يقل له أنا يوسف، ولكن أراد أن يطيب نفسه (٨).\n_________\n= \"تفسير القرآن العظيم\" ٧/ ٢١٧٠.\nوقاله وهب بن منبه والسدي، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧١.\n(١) أخرج نحوًا من هذا الطبري في \"تاريخ الرسل والملوك\" ١/ ٣٥٢، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٥٩، \"زاد المسير\" لابن الجوزي ٤/ ٢٥٥.\n(٢) عبد الصمد بن معقل بن مُنَبِّه اليماني، ابن أخي وهب، صدوق.\n(٣) في (ن)، (ك): يكابدهم.\n(٤) في (ن)، (ك): ولكنه.\n(٥) من (ن).\n(٦) في (ن): أخوك.\n(٧) إسناده حسن، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٠، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٥٥.\n(٨) انظر: \"تفسير ابن حبيب\" (١٢٤ أ)، \"البسيط\" (١٣٧ ب).\nوالقول الثاني: أنه اعترف له بأنه يوسف، قاله ابن عباس كما في \"تفسير ابن =","vol":"15","page":81},{"text":"ومجاز الآية: إنّي أنا أخوك بدل أخيك (١) المفقود ﴿فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ﴾. فلا تشتك ولا تحزن لشيء سلف من إخوتك إليك في نفسك، وفي أخيك من أمّك، وما كانوا يفعلون قبل اليوم بك (٢).\nثم أوفى يوسف - ﷺ - لإخوته الكيل، وحَمَّل لهم بعيرًا، بعيرًا، وَحَمَّل لبنيامين بعيرًا باسمه كما حَمَّل لهم، ثم أمر بِسِقاية الملك فجعلت في رحل (٣) بنيامين.\nقال السدي: جعل السقاية في رحل أخيه، والأخ لا يشعر (٤).\nوقال كعب: لما قال له: إنّي أنا أخوك. فقال له بنيامين: فأنا لا أفارقك. قال يوسف: قد علمت اغتمام والدي بي، وإذا حبستك ازداد (٥) غمّه، ولا يمكنني هذا إلا بعد أن أشهرك بأمر فظيع وأنسبك إلى ما لا يَجمل (٦). قال: لا أبالي، فافعل ما بدا لك، فإني لا أفارقك.\n_________\n= حبيب\" (١٢٤ أ)، \"البسيط\" للواحدي (١٤٧ ب).\nوقاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٠.\n(١) في (ن): أخوك.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ١٧١.\n(٣) زيادة من (ن)، (ك).\n(٤) نظر: \"معالم التنزيل\" للبغوي ٤/ ٢٦٠.\n(٥) في (ن): زاد.\n(٦) في (ن): أمر يجمل بك.","vol":"15","page":82},{"text":"قال: فإنّي أدس صاعي هذا في رحلك، ثم أنادي عليك بسرقة (١) ليتهيأ لي ردك (٢) بعد تسريحك. قال: فافعل (٣).\n\n<span data-type=\"title\" id=toc-2040>٧٠ </span>- فذلك قوله ﷿: ﴿فَلَمَّا جَهَّزَهُمْ بِجَهَازِهِمْ﴾\nأي: هيأ لهم أسباب المسيرة ﴿جَعَلَ السِّقَايَةَ﴾ وهي المشربة التي كان يشرب منها (٤) الملك (٥).\nقال ابن زيد: وكان كأسًا من ذهب فيما يذكرون (٦).\nوقال ابن إسحاق: كان من فضة (٧).\nقال عكرمة: كانت مشربة من فضة مرصعة بالجواهر، جعلها يوسف مكيالًا لئلا يكال بغيرها، وكان يشرب فيها (٨).\n_________\n(١) في (ك): بالسرقة.\n(٢) في (ن): ذلك.\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٤ أ)، \"معالم التنزيل\" للبغوي ٤/ ٢٦٠.\n(٤) في (ك): فيها.\n(٥) قال معناه جماعة منهم: ابن عباس وقتادة ومجاهد والحسن والضحاك، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ١٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧١.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧١.\n(٧) حكاه عنه الواحدي في \"البسيط\" (١٣٨ أ)، والبغوي في \"معالم التنزيل\" ٤/ ٢٦٠.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧١، وانظر: \"البسيط\" للواحدي (١٣٨ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٥٨.","vol":"15","page":83},{"text":"قال سعيد بن جبير: المكوك الفارسي الذي يلتقي طرفاه، كان يشرب فيها الأعاجم، وكان للعباس منها واحد في الجاهلية (١).\nوالسقاية والصواع واحد (٢).\n﴿فِي رَحْلِ أَخِيهِ﴾ (في متاع) (٣) بنيامين، ثم ارتحلوا وأمهلهم يوسف حتى انطلقوا وأمعنوا، ثم أمر بهم فأدركوا وحبسوا، ﴿ثُمَّ أَذَّنَ مُؤَذِّنٌ﴾ نادى مناد (٤) ﴿أَيَّتُهَا الْعِيرُ﴾ وهي القافلة التي فيها (٥) الأحمال (٦).\nقال الفراء: لا يقال عير إلا لأصحاب الإبل (٧).\n_________\n(١) أخرجه سعيد بن منصور ٥/ ٤٠٢، والطبري في \"جامع البيان\" ١٦/ ١٧٦.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ١٧٢، \"تهذيب اللغة\" للأزهري ٩/ ٢٢٨ (سقي).\n(٣) ساقط من (ك)، وفي (ن): أي في متاع.\n(٤) نسبه الواحدي في \"البسيط\" (١٣٨ أ) إلى المفسرين وأهل اللغة. وانظر: \"جامع البيان\" للطبري ١٦/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٣٠، \"زاد المسير\" لا بن الجوزي ٤/ ٢٥٧، \"تهذيب اللغة\" للأزهري ١٥/ ١٩ (أذن)، \"لسان العرب\" لابن منظور ١٣/ ١٢ (أذن).\n(٥) في (ن): عليها.\n(٦) انظر: \"تهذيب اللغة\" للأزهري ٣/ ١٦٨ (عير)، والطبري في \"جامع البيان\" ١٦/ ١٧٣، \"البسيط\" للواحدي (١٣٨ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٥٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٣٠.\nوهو قول أهل اللغة: قال أبو الهيثم: كل ما أمتير عليه من الإبل والبغال والحمير فهو عير. انظر: \"تهذيب اللغة\" للأزهري ٣/ ١٦٧.\n(٧) لم أجده في \"معاني القرآن\". وأبطله أبو الهيثم وغيره حيث قال: وقول من قال: العير: الابل خاصة باطل، وانظر: \"تهذيب اللغة\" للأزهري عير ٣/ ١٦٨، \"البسيط\" للواحدي (١٣٨ ب).","vol":"15","page":84},{"text":"وقال مجاهد: كانت العير حميرًا (١).\n﴿إِنَّكُمْ لَسَارِقُونَ﴾ قفوا! فوقفوا، فلما انتهى إليهم الرسول، قال لهم: ألم نكرم ضيافتكم، ونحسن منزلتكم، ونوف (٢) كيلكم، ونفعل بكم ما لم نفعل بغيركم؟ قالوا: بلى، وما ذاك؟ قالوا (٣): سقاية الملك فقدناها، ولا (٤) نتهم عليها غيركم (٥).\nفذلك قوله ﷿:\n\n<span data-type=\"title\" id=toc-2041>٧١ </span>- ﴿قَالُوا وَأَقْبَلُوا عَلَيْهِمْ﴾\nعطفوا على المؤذن وأصحابه ﴿مَاذَا تَفْقِدُونَ﴾ وما الذي ضل منكم؟ والفقدان ضد الوجود، والتفقد: الطلب.\n\n<span data-type=\"title\" id=toc-2042>٧٢ </span>- ﴿قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ﴾\nاختلف القراء في قراءة ذلك.\n[١٥٣٣] فأخبرني الحسين بن محمد بن الحسين (٦)، حدثنا أحمد\n_________\n(١) أخرجه الطبري في\"جامع البيان\" ١٦/ ١٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٢، وابن أبي شيبة وابن المنذر، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٦.\n(٢) في (ن): نوفكم.\n(٣) في (ك): قال.\n(٤) في (ن): وما.\n(٥) قاله ابن إسحاق، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٢.\n(٦) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"15","page":85},{"text":"ابن محمد بن إسحاق (١)، حدثنا حامد بن أحمد بن شعيب (٢)، حدثنا سريج (٣) بن يونس (٤)، حدثنا هشيم (٥)، عن داود بن أبي هند (٦)، عن مولى بني هاشم (٧)، عن أبي هريرة، أنه قرأ (صَاعَ المَلِكِ) (٨).\nوقرأ أبو رجاء (صَوْعَ) (٩).\nوقرأ يحيى بن يعمر (صَوْغَ) (١٠) بالغين المعجمة، كأنه وجهه إلى\n_________\n(١) أبو بكر النيسابوري المقرئ، حافظ، ثقة.\n(٢) ثقة.\n(٣) في الأصل، (ن)، (ك): شريح. وهو خطأ. والتصويب من المصادر.\n(٤) أبو الحارث البغدادي، ثقة عابد.\n(٥) هشيم بن بشير، ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٦) ثقة، متقن، كان يهم بأخرة.\n(٧) هو: عباس بن عبد الرحمن مولى بن هاشم، مستور من الثالثة.\n(٨) [١٥٣٣] الحكم على الإسناد:\nحسن.\nالتخريج:\nأخرجه سعيد بن منصور في \"سننه\" ٥/ ٤٠٣، وعلقه الطبري في \"جامع البيان\" ١٦/ ١٧٥.\nوذكر القراءة عنه ابن جني في \"المحتسب\" ١/ ٣٤٦، الزجاج في \"معاني القرآن\" ٣/ ١٢٠، ابن الجوزي في \"زاد المسير\" ٤/ ٢٥٨، القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٣٠.\n(٩) انظر: \"المحتسب\" لابن جني ١/ ٣٤٦، \"جامع البيان\" للطبري ١٦/ ١٧٥، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٣٠.\n(١٠) أخرجها عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٣، وانظر: \"المحتسب\" لابن جني ١٠/ ٣٤٦، \"جامع البيان\" للطبري ١٦/ ١٧٥.","vol":"15","page":86},{"text":"مصدر (١) صَاغَ يَصُوغُ صَوْغًا (٢).\nوجمع الصّواع: صِيْعَان، وجمع الصاع: أَصْوع (٣).\n﴿وَلِمَنْ جَاءَ بِهِ حِمْلُ بَعِيرٍ﴾ من الطعام ﴿وَأَنَا بِهِ زَعِيمٌ﴾ كفيل يقوله المؤذن (٤). وأصل الزعيم: القائم بأمور القوم، ولذلك قيل) (٥) للرئيس: زعيم. يقال: زَعَمَ، زَعَامَةً وزعَامًا (٦).\nقالت ليلى الأخيلية (٧):\nحتّى إذا بَرَزَ اللِّواءُ رَأَيْتَهُ ... تحتَ اللِّواءِ على الخَمِيْس زَعِيْمَا\n\n<span data-type=\"title\" id=toc-2043>٧٣ </span>- ﴿قَالُوا﴾\nيعني: إخوة يوسف: ﴿تَاللَّهِ﴾ أي: والله، وأصلها الواو فقلبت تاء كما فعل بالتوراة، والتقوى، والتكلان، والتراثُ، والتخمة وأصلها\n_________\n(١) في (ك): كأنه قصد وجهة المصدر صاغ.\n(٢) انظر: \"الصحاح\" للجوهري ٣/ ١٣٢٤ (صوغ)، \"جامع البيان\" للطبري ١٦/ ١٧٦.\n(٣) انظر: \"القاموس المحيط\" للفيروزآبادي (٩٥٥) (صوع)، \"مختار الصحاح\" للرازي (١٥٦) (صوع).\n(٤) قاله ابن عباس ومجاهد وسعيد بن جبير وقتادة والضحاك وابن إسحاق، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ١٧٨.\n(٥) ما بين القوسين ساقطة من (ن).\n(٦) انظر: \"تهذيب اللغة\" للأزهري ٢/ ١٥٦ (زعم)، \"القاموس المحيط\" للفيروزآبادي (١٤٤٣) (زعم).\n(٧) ليلى بنت عبد الله بن الرحال، العامرية الأخيلية.","vol":"15","page":87},{"text":"الواو. والواو في هذِه الحروف كلها حذف (١) من الأسماء، وليس كذلك في تالله، لأنها إنما هي واو القسم، وإنما جُعلت تاء لكثرة ما جرى على ألسن العرب، فتوهموا أن الواو من نفس الحرف فقلبوها تاء، وخصت بهذِه (٢) الكلمة الواحدة دون غيرها من أسماء الله - ﷺ - (٣).\n﴿لَقَدْ عَلِمْتُمْ مَا جِئْنَا لِنُفْسِدَ فِي الْأَرْضِ وَمَا كُنَّا سَارِقِينَ﴾ فإن قيل: من أين علموا ذلك فالجواب عنه ما قال الكلبي، قال: إنّ فتى يوسف، وهو المؤذن، قال لهم: إنّ الملك ائتمنني بالصاع وأخاف عقوبة الملك، فإن لي اليوم عنده منزلة حسنة، فإن لم أجده أخاف (٤) أن تسقط منزلتي وأفتضح في مصر (٥).\nفقالوا: ﴿لَقَدْ عَلِمْتُمْ مَا جِئْنَا لِنُفْسِدَ فِي الْأَرْضِ﴾ فإنا منذ قطعنا هذا الطريق لم نَرْزَأ (٦) أحدًا شيئًا، فاسألوا عنا من مررنا به، هل ضررنا\n_________\n(١) ساقطة من (ك).\n(٢) في (ك): به في هذِه.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٥١، \"إعراب القرآن\" للنحاس ٢/ ١٥٠، \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٥، \"جامع البيان\" للطبري ١٦/ ١٨٠.\n(٤) في (ن)، (ك): تخوفت.\n(٥) نسبه الواحدي في \"البسيط\" (١٤٠ أ) للمفسرين وجميع أهل المعاني، وانظر: \"البحر المحيط\" لأبي حيان ٥/ ٣٣٠، \"معاني القرآن\" للفراء ٢/ ٥١، \"معاني القرآن\" للنحاس ٣/ ٤٤٧، \"معاني القرآن\" للزجاج ٣/ ١٢١.\n(٦) نرزأ: ننقص. انظر: \"القاموس المحيط\" للفيروزآبادي (٥٢) (رزأ).","vol":"15","page":88},{"text":"أحدًا، أو هل (١) أفسدنا شيئًا؟ وأنّا قد رددنا الدراهم كما وجدناها في رحالنا، فلو كنا سارقين ما رددناها (٢). قال فتى يوسف: إنه صواع الملك الأكبر الذي يتكهن فيه!\nوقال بعضهم (٣): إنما قالوا ذلك لأنهم كانوا معروفين بأنهم لا ينالون ما ليس لهم، وذلك أنهم كانوا حين دخلوا مصر كعموا (٤) (٥) أفواه دوابهم كي لا تتناول من حروث الناس.\nفإن قيل: كيف استجاز يوسف تسميتهم سارقين؟ قيل: فيه جوابان:\nأحدهما: أنه أضمر في نفسه أنهم سرقوه من أبيهم (٦).\n_________\n(١) ساقطة من (ن).\n(٢) قاله ابن عباس في رواية الضحاك، كما في \"زاد المسير\" لابن الجوزي ٤/ ٢٦٠، وذكره الفراء في \"معانيه\" ٢/ ٥١، والطبري في \"جامع البيان\" ١٦/ ١٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٣٤.\n(٣) قاله ابن عباس في رواية أبي صالح عنه، كما في \"زاد المسير\" لابن الجوزي ٤/ ٢٦٠، وذكره الطبري في \"جامع البيان\" ١٦/ ١٨١، والنحاس في \"معاني القرآن\" ٣/ ٤٤٧، وابن عطية في \"المحرر الوجيز\" ٨/ ٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٣٤.\n(٤) كعم البعير: شَدَّ فاه لئلا يعظ أو يأكل.\nانظر: \"تهذيب اللغة\" للأزهري ١/ ٢٣٨ (كعم)، \"القاموس المحيط\" للفيروزآبادي (١٤٩١) (كعم).\n(٥) في (ك): عكموا، وفي (ن): جمعوا.\n(٦) قال الزجاج في \"معاني القرآن\" ٣/ ١٢٣، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٥٧.","vol":"15","page":89},{"text":"والآخر: أنه من قول المنادي لا عن أمر يوسف، والله أعلم (١).\n\n<span data-type=\"title\" id=toc-2044>٧٤ </span>- قوله ﴿قَالُوا﴾\nيعني: المنادى وأصحابه ﴿فَمَا جَزَاؤُهُ﴾ ثوابه.\nقال الأخفش (٢): إن شئت رددت الكناية إلى السارق، وإن شئت رددتها إلى السرق (٣). ﴿إِنْ كُنْتُمْ كَاذِبِينَ﴾ في قولكم وما كنا سارقين.\n\n<span data-type=\"title\" id=toc-2045>٧٥ </span>- ﴿قَالُوا جَزَاؤُهُ مَنْ وُجِدَ فِي رَحْلِهِ﴾\nأن يُسلم بسرقته إلى المسروق منه، ويُسترق سنة، وكان ذلك سُنَّة آل يعقوب في حكم السارق (٤) ﴿فَهُوَ جَزَاؤُهُ كَذَلِكَ نَجْزِي الظَّالِمِينَ﴾ الفاعلين ما ليس لهم فعله من أخذ مال غيره سرقًا (٥).\nوأما وجه الكلام، فقال الفراء (٦): من في معنى الجزاء، موضعها\n_________\n(١) قاله الطبري في \"جامع البيان\" ١٦/ ١٩٣ - ١٩٤، وذكره ابن الجوزي في \"زاد المسير\" ٤/ ٢٥٨ ونسبه للطبري، ورجحه القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٣٥.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٤/ ٢٦٠.\n(٣) في (ك): إلى المسروق.\n(٤) قاله ابن زيد، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٤.\nوقاله ابن إسحاق والسدي، أخرجه عنهما الطبري في \"جامع البيان\" ١٦/ ١٨٣، ونسبه الواحدي في \"البسيط\" (١٤٠ أ) للمفسرين. وينظر \"معالم التنزيل\" للبغوي ٤/ ٢٦١.\n(٥) في (ك): سرقة.\n(٦) انظر: \"معاني القرآن\" ٢/ ٥١.","vol":"15","page":90},{"text":"رفع بالهاء التي عادت، وجواب الجزاء الفاء في قوله: ﴿فَهُوَ جَزَاؤُهُ﴾ ويكون قوله (١) ﴿جَزَاؤُهُ﴾ الثانية مرتفعة بالمعنى المجمل في الجزاء وجوابه، ومثله في الكلام أن تقول: ماذا لي عندك: فيقول: لك (٢) عندي؛ إن بشرتني فلك ألف درهم، كأنه قال: لك عندي هذا. وإن شئت جعلت (من) في مذهب (الذي) وتدخل الفاء في خبر (ش) إذا كانت على معنى (الذي) كما تقول: الذي يقوم فإنا نقوم معه. وإن شئت جعلت الجزاء مرفوعًا بمن خاصة وصلتها، كأنك قلت: جزاؤه (الموجود في رحله، كأنك قلت) (٣): ثوابه أن يسترق، ثم استأنف أيضًا فقال: ﴿فَهُوَ جَزَاؤُهُ﴾.\nوتلخيص هذِه الأقاويل (٤): جزاؤه جزاء الموجود في رحله، أو جزاؤه الموجود في رحله، تم الكلام. ثم قال مبتدئًا فهو جزاؤه.\nفقال الرسول (عند ذلك: إنه لابد من تفتيش أمتعتكم ولستم ببارحين (٥) حتى نفتشها، فانصرف بهم إلى يوسف) (٦) ﵇.\n_________\n(١) من (ن).\n(٢) ساقطة من (ن).\n(٣) ساقطة من (ن).\n(٤) انظر: \"إعراب القرآن\" للنحاس ٢/ ١٥٠، \"مشكل إعراب القرآن\" لمكي ١/ ٣٨٩، \"إملاء ما من به الرحمن\" للعكبري ٢/ ٨٣٩، \"الدر المصون\" للسمين الحلبي ٦/ ٥٢٩.\n(٥) في (ك): بناجين.\n(٦) ما بين القوسين ساقط من (ن).","vol":"15","page":91},{"text":"<span data-type=\"title\" id=toc-2046>٧٦ </span>- ﴿فَبَدَأَ بِأَوْعِيَتِهِمْ﴾\nلإزالة التهمة ﴿قَبْلَ وِعَاءِ أَخِيهِ﴾ فكان يفتش أمتعتهم واحدًا واحدًا.\nقال قتادة: ذكر لنا أنه كان لا يفتح متاعًا، ولا ينظر في وعاء إلا استغفر الله تأثمًا مما قرفهم به، حتى لم يبق إلا الغلام، فقال: ما أظن هذا أخذ شيئًا. فقال إخوته: والله لا يترك حتى تنظر في رحله؛ فإنه أطيب لنفسك ولأنفسنا (فلا تغتبنا) (١). فلما فتحوا متاعه استخرجوه منه (٢).\nفذلك قوله ﷿: ﴿ثُمَّ اسْتَخْرَجَهَا مِنْ وِعَاءِ أَخِيهِ﴾ وإنما أنّث الكناية في قوله: ﴿اسْتَخْرَجَهَا﴾ والصواع مذكر، وقد قال الله تعالى: ﴿وَلِمَنْ جَاءَ بِهِ حِمْلُ بَعِيرٍ﴾ لأنه رده إلى السقاية (٣)، كقوله: ﴿الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ﴾ ثم قال: ﴿هُمْ فِيهَا خَالِدُونَ﴾ (٤) ردها إلى الجنة. وقوله: ﴿وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ﴾ ثم قال: ﴿فَارْزُقُوهُمْ\n_________\n(١) ساقطة من (ن)، (ك).\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٥، والطبري في \"جامع البيان\" ١٦/ ١٨٥، وفي \"تاريخ الرسل والملوك\" ١/ ٣٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٥.\nوقال السدي، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٥.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٥٢، \"إعراب القرآن\" للنحاس ٢/ ١٥١، واختاره الزجاج. انظر: \"معاني القرآن وإعرابه\" ٣/ ١٢٣، \"زاد المسير\" لابن الجوزي ٤/ ٢٦١.\n(٤) المؤمنون: ١١.","vol":"15","page":92},{"text":"مِنْهُ﴾ (١) أي: من الميراث.\nوقيل: رد الكناية إلى السرقة (٢).\nوقيل: إنما أنّثها لأن الصواع يُذكَّر ويؤنث، فمن أنّثه قال: ثلاث أَصْوع، مثل: ثلاثُ أَذود. ومن ذكره قال: ثلاثة أَصْواع، مثل: ثلاثة أَثواب (٣).\n﴿كَذَلِكَ كِدْنَا لِيُوسُفَ﴾ يعني: كما فعلوا في الابتداء بيوسف فعلنا بهم؛ لأن الله تعالى أخبر عن يعقوب أنه قال ليوسف ﵇: ﴿فَيَكِيدُوا لَكَ كَيْدًا﴾ فالكيد جزاء الكيد.\nقال ابن عباس: كذلك كدنا ليوسف، أي: صنعنا (٤).\nقال الربيع: ألهمنا (٥).\n_________\n(١) النساء: ٨.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٥٢، \"إعراب القرآن\" للنحاس ٢/ ١٥١، \"زاد المسير\" لابن الجوزي ٤/ ٢٦١.\n(٣) انظر: \"معاني القرآن\" للفراء ١/ ٥٢، \"معاني القرآن\" للأخفش ٢/ ٥٩٢، \"إعراب القرآن\" للنحاس ٢/ ١٥١، \"زاد المسير\" لابن الجوزي ٤/ ٢٦١، \"جامع البيان\" للطبري ١٦/ ١٨٦، \"المذكر والمؤنث\" لابن الأنباري (٩٦)، \"القاموس المحيط\" للفيروزآبادي (٩٥٥) (صوع).\n(٤) رواه عنه الضحاك كما في \"زاد المسير\" لابن الجوزي ٤/ ٢٦١، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٣٦، وأخرجه الطبري في \"جامع البيان\" ١٦/ ١٨٧ - ١٨٨ عن ابن جريج والضحاك والسدي.\n(٥) انظر: \"تفسير ابن حبيب\" (١٢٤ ب)، \"البسيط\" للواحدي (١٤٠ أ) وحكاه أيضًا عن ابن عباس من رواية عطاء.","vol":"15","page":93},{"text":"قال ابن الأنباري: أردنا (١).\nومعنى الآية: كذلك صنعنا ليوسف حتى ضم أخاه إلى نفسه، وحال بينه وبين إخوته بعلة كادها الله له فاعتل بها يوسف (٢).\n﴿مَا كَانَ لِيَأْخُذَ أَخَاهُ﴾ إليه ويضمه إلى نفسه ﴿فِي دِينِ الْمَلِكِ﴾ أي: حكمه وقضاءه، قاله قتادة (٣). وقال ابن عباس: في سلطان الملك (٤).\nوأصل الدين: الطاعة (٥).\nوكان حكم الملك في السارق أن يضرب ويغرّم ضعفي ما سرق للمسروق (٦) منه (٧).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٣٦، \"زاد المسير\" لابن الجوزي ٤/ ٢٦١، \"معالم التنزيل\" للبغوي ٤/ ٢٦٢.\n(٢) قاله مجاهد، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ١٨٧، وفي \"تاريخ الرسل والملوك\" ١/ ٣٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٦.\nواختاره ابن قتيبة. انظر: \"تأويل مشكل القرآن\" ١/ ٢٢٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٦، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٦١.\n(٥) قاله الطبري في \"جامع البيان\" ١٦/ ١٩٠، وانظر: \"تهذيب اللغة\" للأزهري ١٤/ ١٨١ (دين)، \"مختار الصحاح\" للرازي (٩١) (دين).\n(٦) في (ن): المسروق.\n(٧) قاله قتادة والكلبي، أخرجه عنهما عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٦.\nوقاله معمر، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٨٩، وحكاها ابن الجوزي في \"الزاد المسير\" ٤/ ٢٦١، عن ابن عباس.","vol":"15","page":94},{"text":"وقال الضحاك: كان الملك إذا أتى بسارق كشف عرقوبيه وسمل عينيه (١).\n﴿إِلَّا أَنْ يَشَاءَ اللَّهُ﴾ يعني؛ أن يوسف لم يكن ليتمكن من أخذ أخيه بنيامين من إخوته، وحبسه عنده في حكم الملك لولا ما كدنا له بلطفنا له حتَّى وجد السبيل إلى ذلك، وهو ما أجرى إلى ألسن (٢) إخوته أن جزاء السُّراق الاسترقاق، فأقروا به وأبدوا من أنفسهم الرضا بتسليم الأخ إليه. وكان ذلك مراد يوسف -﵇- (٣).\n﴿نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ﴾ بالعلم كما رفعنا درجة يوسف على إخوته (٤).\n﴿وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ﴾ قال ابن عباس: يكون هذا أعلم من هذا، وهذا أعلم من هذا، والله -﷿- فوق كل ذي علمٍ (٥)\n_________\n(١) الَّذي أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٦: كان في دين ملكهم إذا أخذت السرقة من السارق أخذت ومثلها من ماله، فدفعت للمسروق. وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٨٥ فقد أشار إلى قول الضحاك. وسمل العين: فَقْؤُها بحديدة محماة. انظر: \"مختار الصحاح\" للرازي (١٣٢) (سمل).\n(٢) في (ن): السنة.\n(٣) قاله الطبري في \"تاريخ الرسل والملوك\" ١/ ٣٥٤.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٥: وهذا من الكيد المحبوب المراد، الَّذي يحبه الله ويرضاه لما فيه من الحكمة والمصلحة المطلوبة.\n(٤) قاله ابن الأنباري كما في \"البسيط\" للواحدي (١٤١ أ)، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٦٢.\n(٥) في (ن)، (ك): فوق كل عالم.","vol":"15","page":95},{"text":"عليمٌ (١).\nقال الحسن (٢) وقتادة (٣): والله ما مشى على وجه الأرض من عالم إلَّا وفوقه من هو أعلم منه، حتَّى ينتهي العلم إلى الله سبحانه، الَّذي علمه منه بدأ وإليه يعود.\nوفي قراءة عبد الله: (وفَوْقَ كُلِ عَالِمٍ عَليْمٌ) (٤).\n[١٥٣٤] أخبرني الحسين بن محمد بن فنجويه (٥)، حدّثنا عبد الله ابن محمد بن شنبة (٦)، حدّثنا عبيد الله بن أحمد بن منصور (٧) ومحمد ابن علي بن سالم الهمذاني (٨)، قالا: حدّثنا الحارث بن عبد الله (٩)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٧، وسعيد بن منصور في \"سننه\" ٥/ ٤٠٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٣، وذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٧.\nوأخرجه الطبري في \"جامع البيان\" عن عكرمة ١٦/ ١٩٢، وعن سعيد بن جبير ١٦/ ١٩٣، وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٨٦.\n(٤) أخرج القراءة الطبري في \"جامع البيان\" ١٦/ ١٩٣، وذكرها ابن حبيب في \"تفسيره\" (١٢٤ ب)، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٦.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) لم يُذكر بجرح أو تعديل.\n(٧) محله الصدق.\n(٨) لم يذكر بجرح أو تعديل.\n(٩) صدوق، لينه ابن عدي.","vol":"15","page":96},{"text":"أخبرنا أبو معشر (١)، عن محمد بن كعب القرظي (٢): أن علي بن أبي طالب - ﵁ - قضى بقضية، فقال رجل من ناحية المسجد: يا أمير المؤمنين! ليس القضاء كما قضيت. قال: فكيف هو؟ ! قال: هو كذا وكذا. فقال: صدقتَ وأخطأتُ ﴿وَفَوْقَ كُلِّ ذِى عِلْمٍ عَلِيمٌ﴾ (٣).\nقالوا (٤): فلما خرج الصواع من رحل بنيامين نكس إخوته رؤوسهم من الحياء، وأقبلوا علي بنيامين وقالوا له: يا بنيامين أيش الَّذي صنعت؟ فضحتنا وسودت وجوهنا يا بني راحيل، ما يزال لنا (٥) منكم بلاء! متى أخذت هذا الصواع؟\nفقال بنيامين: بنو راحيل الذين لا يزال لهم منكم بلاء! ذهبتم بأخي فأهلكتموه في البرية، وَضَعَ هذا الصواع في رحلي الَّذي وَضَعَ الدراهم في رحالكم (٦).\n_________\n(١) نجيح بن عبد الرحمن السندي، أبو معشر، ضعيف أسن واختلط.\n(٢) ثقة، عالم.\n(٣) [١٥٣٤] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٢ من طريق أبي غريب عن وكيع عن أبي معشر به.\n(٤) قاله السدي، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٠.\n(٥) في (ن): لا تزال لهم، وفي (ك). ما يزال بنا.\n(٦) في (ك): في رحالك.","vol":"15","page":97},{"text":"<span data-type=\"title\" id=toc-2047>٧٧ </span>- ثم ﴿قَالُواْ﴾\nلِيوسف ﴿إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ﴾ من أبيه وأمه (١) ﴿مِنْ قَبْلُ﴾.\nواختلف العلماء في السَّرْق الَّذي وصفوا به يوسف -﵇-.\nفقال سعيد بن جبير (٢) وقتادة (٣): سرق يوسف صنمًا لجده أبي أمه فكسره وألقاه في الطريق.\nوقال الكلبي: بعثته أمه حين أرادت أن ترتحل من حران مع يعقوب إلى فلسطين والأردن، أمرته أن يذهب ويأخذ جونة (٤) فيها لأبيها من ذهب فيأتيها بها؛ لكي إذا فقدها أبوها أسلم، فانطلق فأخذها وجاء بها إلى أمه، فهذِه سرقته التي يعنون (٥).\n(قال ابن جريج: كانت أم يوسف أمرته أن يسرق صنمًا لخاله\n_________\n(١) قال مجاهد، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٤. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٤ عن الضحاك.\nونسبه الواحدي في \"البسيط\" (١٣٨ أ) إلى عامة أهل التفسير وأهل اللغة. وانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٥، \"معاني القرآن\" للفراء ٢/ ٥١، \"معاني القرآن\" للزجاج ٣/ ١٢٠، \"زاد المسير\" لابن الجوزي ٤/ ٢٥٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٥، \"تاريخ الرسل والملوك\" ١/ ٣٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٥.\n(٤) الجونة: نوع من الأواني تكون مستديرة. انظر: \"القاموس المحيط\" للفيروزآبادي (١٥٣٣) (جون)، \"مختار الصحاح\" للرازي (٥٠) (جون).\n(٥) لم أجده عند غير المصنف.","vol":"15","page":98},{"text":"يعبده، وكانت مسلمة) (١) (٢).\nوروى أبو غريب (٣)، عن أبي إدريس (٤) قال: سمعت أبي (٥) قال: كان بنو يعقوب على طعام إذ نظر يوسف إلى عرق فخبأه فعيروه بذلك (٦).\n[١٥٣٥] وأخبرني ابن فنجويه (٧)، حدّثنا مخلد بن جعفر (٨)، حدّثنا الحسن بن علويه (٩)، حدّثنا إسماعيل بن عيسى (١٠)، حدّثنا إسحاق بن بشر (١١)، عن عبد الله بن السَّري (١٢)، عن مجاهد (١٣): أن يوسف -﵇- جاءه سائل يومًا فسرق بيضة من البيت فناولها\n_________\n(١) ما بين القوسين ساقط من (ن).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٦، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٤.\n(٣) محمد بن العلاء بن غريب الهمداني، أبو غريب الكوفي، ثقة، حافظ.\n(٤) عبد الله بن إدريس بن يزيد الأودي، ثقة إمام.\n(٥) إدريس بن يزيد الأودي، الكوفي ثقة.\n(٦) إسناده صحيح، أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٨.\n(٧) ثقة، صدوق، كثير الرواية للمناكير.\n(٨) اختلط بعد أن كان أمره مستقيمًا.\n(٩) ثقة.\n(١٠) ضعفه الأزدي وصححه غيره.\n(١١) كذاب.\n(١٢) صدوق، زاهد، روى مناكير كثيرة يتفرد بها.\n(١٣) ابن جبر، ثقة، إمام في التفسير وفي العلم.","vol":"15","page":99},{"text":"المسائل فعيَّروه بها (١).\nوقال سفيان بن عيينة: سرق يوسف دجاجة من الطير التي كانت في بيت يعقوب فأعطاها سائلًا (٢).\nقال كعب: كان يوسف في المنزل وحده فأتاه سائل وكان في البيت عناق -وهي الأنثى من الجدي- فدفعها إلى المسائل من غير أمر أبيه (٣).\nقال وهب: كان يخبئ الطعام من المائدة للفقراء (٤).\n[١٥٣٦] وأخبرنا عبد الله بن حامد الوزان (٥)، أخبرنا محمد بن يعقوب (٦)، حدثنا الحسن بن علي بن عفان (٧)، حدثنا جعفر بن عون (٨)،\n_________\n(١) [١٥٣٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه إسحاق بن بشر، متروك.\nالتخريج:\nذكره ابن حبيب في \"تفسيره\" (١٢٥ أ)، وابن الجوزي في \"زاد المسير\" ٤/ ٢٦٣.\n(٢) حكاه عنه ابن الجوزي في \"زاد المسير\" ٤/ ٢٦٣.\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٥ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٦٣.\n(٤) حكاه عنه ابن حبيب في \"تفسيره\" (١٢٥ أ)، والواحدي في \"البسيط\" (١٤١ ب). والذي في \"زاد المسير\": أن قول وهب كقول سعيد بن جبير وقتادة، وأنه سرق صنمًا. انظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٦٣.\n(٥) لم يُذكر بجرح أو تعديل.\n(٦) أبو العباس الأصم، ثقة صحيح السماع باتفاق.\n(٧) صدوق.\n(٨) أبو عون الكوفي، صدوق.","vol":"15","page":100},{"text":"حدثنا هشام بن سعد (١)، عن زيد بن أسلم (٢) في هذِه الآية. قال: كان يوسف مع أمه عند خال له، فدخل وهو صبي يلعب مع الصبيان، فأخذ تمثالًا من ذهب صغيرًا، فذلك تعيير إخوته إياه (٣).\nوروى ابن أبي نجيح عن مجاهد (٤)، وجويبر عن الضحاك قالا: كان أول ما دخل على يوسف من البلاء - فيما بلغني - أن عمته بنت إسحاق، وكانت أكبر ولد إسحاق، وكانت عندها (٥) منطقة إسحاق، وكانت (٦) يتوارثونها بالكبر، وكان من أختانها (٧) من\n_________\n(١) أبو عباد المدني، صدوق له أوهام، ورُمي بالتشيع.\n(٢) ثقة، عالم، وكان يرسل.\n(٣) [١٥٣٦] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٨، وابن أبي شيبة وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٥٤. ولكن هو من المنقول عن بني إسرائيل.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٨ من طريق ابن إسحاق عن ابن أبي نجيح، وابن إسحاق كثير التدليس، ولم يصرح بالسماع. وانظر: \"تفسير ابن حبيب\" (١٢٥ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٣٩، \"زاد المسير\" لابن الجوزي ٤/ ٢٦٣، وكلهم ينسبه لمجاهد فقط. وهو من المنقول عن بني إسرائيل.\n(٥) في (ن): لها.\n(٦) في (ك)، (ن): وكانوا.\n(٧) في (ك): اجتالها، وفي (ن): اجنالها.","vol":"15","page":101},{"text":"وليها (١) كان له سلما لا ينازع فيه يصنع فيه ما شاء، وكانت راحيل أم يوسف قد ماتت فحضنته عمته وأحبته حبًا شديدًا، فكانت لا تصبر عنه، فلما ترعرع وبلغ سنوات وقعت محبة يعقوب عليه فأتاها يعقوب، فقال: يا أختاه! سلمي إليّ يوسف فوالله ما أقدر على أن يغيب عني ساعة! قالت: لا. قال فوالله ما أنا بتاركه. قالت: فدعه عندي أيامًا انظر إليه لعل ذلك سيسليني (٢) عنه. ففعل ذلك، فلما خرج من عندها يعقوب عمدت إلى منطقة إسحاق فحزّمتها على يوسف تحت ثيابه وهو صغير، ثم قالت: لقد فقدت منطقة إسحاق، فانظروا من أخذها، فالتمست فلم توجد.\nفقالت: اكشفوا أهل البيت. فكشفوهم فوجدوها مع يوسف، فقالت: والله إني لي لسلم (٣)، أصنع به (٤) ما شئت. وأتاها يعقوب فأخبرته الخبر. فقال لها: إن كان فعل ذلك فهو سلم لك ما أستطيع غير ذلك. فأمسكته، فما قدر عليه يعقوب حتَّى ماتت، وهو الَّذي قال إخوة يوسف: ﴿إِنْ يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَهُ مِنْ قَبْلُ﴾.\nوهذا المثل السائر الَّذي يقال: عُذْرُهُ شرٌ مِنْ جُرْمِهِ (٥).\n_________\n(١) في (ك). ولده.\n(٢) في (ن)، (ك): يسليني.\n(٣) في (ك): مسلم.\n(٤) في (ن)، (ك): فيه.\n(٥) انظر: \"المستقصى\" للزمخشري ٢/ ١٥٩، \"قاموس الأمثال العربية\" ٢٩٦).","vol":"15","page":102},{"text":"﴿فَأَسَرَّهَا﴾ فأضمرها (١) ﴿يوُسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ قَالَ﴾ وإنما أنّث الكناية (٢) لأنه عنى به الكلمة والمقالة (٣)، وهي قوله ﴿أَنْتُمْ شَرٌّ مَكَانًا﴾ أي: شر منزلًا عند الله ممن رميتموه بالسرقة في صنيعكم بيوسف ﴿وَاللَّهُ أَعْلَمُ بِمَا تَصِفُونَ﴾ تقولون (٤).\nقال قتادة: تكذبون (٥).\nوقالت الرواة: (٦) (٧) لما دخلوا على يوسف، واستخرج الصواع من رحل بنيامين، دعا يوسف بالصواع، فنقر فيه ثم أدناه من أذنيه ثم قال: إن صواعي هذا ليخبرني إنكم كنتم اثنى عشر رجلًا، وإنكم انطلقتم بأخ لكم فبعتموه، فلما سمعها بنيامين قام فسجد ليوسف، فقال: أيها الملك! سل صواعك هذا عن أخي، أحيّ هو؟ فنقره، ثم قال: هو حيّ فسوف تراه. قال: فاصنع ما شئت فإنه\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٣/ ١٢٣، \"جامع البيان\" للطبري ١٦/ ٩٨.\n(٢) ساقطة من (ن).\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٥٢، والطبري في \"جامع البيان\" ١٦/ ١٩٨، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٠ عن ابن إسحاق نحوه.\n(٤) قاله مجاهد، وأخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٠.\n(٦) الرواة: ساقطة من (ن).\n(٧) قاله السدي، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٩.","vol":"15","page":103},{"text":"إن علم بي فسوف يستنقذني! قال: فدخل يوسف فبكى، ثم توضأ وخرج. فقال بنيامين: أيها الملك إني أريد أن تضرب صواعك هذا فيخبرك بالحق، من الَّذي سرقه فجعله في رحلي؟ فنقره فقال: إن صواعي هذا غضبان وهو يقول: كيف تسألني من صاحبي وقد رأيت مع من كنت؟ قال: وكان بنو يعقوب إذا غضبوا لم يطاقوا فغضب روبيل، وقال: أيها الملك! والله لتتركنا أو لأصيحنّ صيحة لا يبقى بمصر امرأة حامل إلَّا ألقت ما في بطنها، وقامت كل شعرة في جسد روبيل فخرجت من ثيابه. وكان بنو يعقوب إذا غضب أحدهم فمسَّه الآخر ذهب غضبه. فقال يوسف لابن له (صغير يقال له افرائيم بالقبطية: قم) (١) إلى جنب روبيل فمسَّه، فمرَّ الغلام إلى جنبه فمسَّه فذهب غضبه (٢)، فقال لقد مسَّني يد من يد بني يعقوب. فقال يوسف: من يعقوب؟ فغضب روبيل، وقال: أيها الملك! لا تذكر يعقوب، فإنه إسرائيل (٣) الله، بن ذبيح الله بن خليل الرحمن. قال يوسف: ائتنا إن كنت صادقًا.\nفلما احتبس يوسف أخاه وصار بحكم إخوته أولى به منهم، ورأوا أن لا سبيل لهم إلى تخليصه منه، فسألوه تخليته ببدل منهم يعطونه إياه.\n_________\n(١) ما بين القوسين ساقطة من (ن).\n(٢) في (ن): غيضه.\n(٣) كذلك في \"تاريخ الرسل والملوك\" للطبري ١/ ٣١١. وفي \"جامع البيان\" له ١٦/ ٢٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٧٩: سري الله.","vol":"15","page":104},{"text":"<span data-type=\"title\" id=toc-2048>٧٨ </span>- فـ ﴿قَالُوا يَاأَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا﴾\nكلفًا بحبه يعني (١): يعقوب ﴿فَخُذْ أَحَدَنَا مَكَانَهُ﴾ بدلًا منه ﴿إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ﴾ في أفعالك (٢).\nوقيل: إلينا (٣).\nوقال ابن إسحاق: يعنون إن فعلت ذلك كنت من المحسنين (٤).\nفقال يوسف\n\n<span data-type=\"title\" id=toc-2049>٧٩ </span>- ﴿مَعَاذَ اللَّهِ﴾\nأعوذ بالله، وهو نصب على المصدر، وكذلك تفعل العرب في كل مصدر وضعته موضع يفعل، وتفعل، وأفعل فإنها تنصبه كقولهم (٥): حمدًا لله، وشكزا لله يعني: أحمد الله وأشكره (٦).\n﴿أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ﴾ ولم يقل: سرق تحرزًا من الكذب. ﴿إِنَّا إِذًا لَظَالِمُونَ﴾ إن أخذنا بريئًا بسقيم (٧).\n_________\n(١) في (ن)، (ك): يعنون.\n(٢) قاله الزجاج، انظر: \"معاني القرآن وإعرابه\" ٣/ ١٢٣.\n(٣) قاله أبو بكر بن الأنباري، انظر: \"البسيط\" للواحدي (١٤٣ أ).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٠، وقد نسبه الواحدي في \"البسيط\" (١٤٣ أ) لابن عباس أيضًا.\n(٥) في (ك): كقولك.\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ٥٢.\n(٧) قاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٠.","vol":"15","page":105},{"text":"<span data-type=\"title\" id=toc-2050>٨٠ </span>- ﴿فَلَمَّا اسْتَيْأَسُوا مِنْهُ﴾\nيعني: أيسوا من يوسف أن يجيبهم إلى ما سألوه (١) ﴿خَلَصُوا نَجِيًّا﴾ أي: خلا بعضهم ببعض يتناجون ويتشاورون لا يخالطهم غيرهم (٢).\nوالنَّجي: القوم المتناجون. وقد يصلح للواحد أيضًا: قال الله تعالى في الواحد: ﴿وَقَرَّبْنَاهُ نَجيًّا﴾ (٣) وقال في الجمع؛ ﴿خَلَصُواْ نَجيًّا﴾ وإنما جاز في الواحد والجمع؛ لأنه مصدر جعل نعتا كالعدل والزور والفطر ونحوه (٤). وهو من قول القائل: نجَوتُ فُلانًا أَنْجُوه نَجِيًا (٥)، ومثله (٦) النَّجْوى يكون: اسمًا، ومصدرًا. قال الله تعالى: ﴿وَإِذْ هُمْ نَجْوَىَ﴾ (٧) أي: (٨) يتناجون. وقال: ﴿مَا يَكَونُ مِنْ\n_________\n(١) قاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨١.\n(٢) قاله قتادة وابن إسحاق، أخرجه عنهما الطبري في \"جامع البيان\" ١٦/ ٢٠٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨١.\n(٣) مريم: ٥٢.\n(٤) في (ن)، (ك): ونحوها.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ١١/ ١٩٨ (نجا)، \"لسان العرب\" لابن منظور ١٥/ ٣٠٨ (نجا)، \"جامع البيان\" للطبري ١٦/ ٢٠٤، \"القاموس المحيط\" للفيروزآبادي (١٧٢٣) (نجا).\n(٦) في (ك): ومنه.\n(٧) الإسراء: ٤٧.\n(٨) ليست في (ك).","vol":"15","page":106},{"text":"نَجْوَى ثَلَاثَةٍ﴾ (١) وقال في المصدر: ﴿إِنَّمَا النَّجْوى مِنَ الشَّيْطَانِ﴾ (٢)، وقال الشاعر:\nبنَيَّ بَدَا خِبُّ نَجْوى الرِّجالِ ... فَكنْ عِنْدَ سِرِّكَ خَبَّ النَّجى (٣)\n(فالنَّجْوى والنَّجِى في هذا البيت بمعنى المناجاة. وجمع النَّجى أَنْجِيَة) (٤). وقال لبيد (٥):\nوشهدث أَنجحِيَة الأُفَاقَةِ عَاِليًا ... كَعْبي، وَأَرْدَافُ المُلُوكِ شُهُودُ\n_________\n(١) المجادلة: ٧.\n(٢) المجادلة: ١٠.\n(٣) القائل هو الصلتان، قثم العبدي المحاربي من بني عبد القيس، شاعر حكيم، له قصيدة في الحكم بين جرير والفرزدق، فضل فيها شعر جرير وقوم الفرزدق، ت: ٨٠ ص. انظر: \"الشعر والشعراء\" لابن قتيبة (١٩٦). والبيت من قصيدة ينصح فيها ابنه، انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٥، \"الحماسة\" لأبي تمام ٣/ ١١٢، \"الشعر والشعراء\" لابن قتيبة (١٩٦).\nوالمعنى: بدا غِشُّ مناجاة الرجال، فكن غاشا بنجيك الَّذي تناجيه، أي: لا تطلعه على سرك.\n(٤) ما بين القوسين ساقط من (ك).\n(٥) البيت في \"ديوانه\" (٤٧)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٥، \"تهذيب اللغة\" للأزهري ٩/ ٣٤٤ (أفق)، \"تاج العروس\" للزبيدي ٢٥/ ١٧ (أفق)، \"لسان العرب\" لابن منظور ٩/ ١١٧ (ردف)، \"جامع البيان\" للطبري ١٦/ ٢٠٤، \"الدر المصون\" للسمين الحلبي ٦/ ٥٣٩.","vol":"15","page":107},{"text":"وقال آخر:\nإنِّي إِذَا مَا القَوْمُ كَانُوا أَنْجِيَه ... واضْطَرَبَتْ أَعْنَاقهُمْ كَالأرْشِيَّه\nهناك أَوْصِيْنِي ولا تُوصِي بِيَه (١) ... ﴿قَالَ كبِيُرهُمْ﴾ يعني: في العقل والعلم لا في السن، وهو شمعون، وكان رئيسهم، قاله مجاهد (٢).\nوقال قتادة (٣) والسدي (٤) والضحاك (٥) وكعب (٦): هو روبيل،\n_________\n(١) البيت لسحيم بن وثيل اليربوعي، انظر: \"خزانة الأدب\" لعبد القادر البغدادي ١٠/ ٢٤٧، \"الدر المصون\" للسمين الحلبي ٦/ ٥٣٩، \"البحر المحيط\" لأبي حيان ٥/ ٣٣١، \"تهذيب اللغة\" للأزهري ١١/ ١٩٩ (نجا)، \"النوادر\" لأبي زيد (١١).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨١، وابن أبي شيبة وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٤. وانظر: \"معاني القرآن\" للنحاس ٣/ ٤٥١.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٧، والطبري في \"جامع البيان\" ١٦/ ٢٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨١، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨١.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٦٥.\n(٦) انظر: \"تفسير ابن حبيب\" (١٢٥ أ). والذي ذكره القرطبي عنه \"الجامع لأحكام القرآن\" ٩/ ٢٤١ أنَّه قال: هو لاوي. واختار الطبري هذا القول، وعلل ذلك: أنَّه لم يكن لشمعون على إخوته رئاسة وسؤدد، فلم يبق إلى الوجه الآخر وهو الكبر في السن. انظر: \"جامع البيان\" ١٦/ ٢٠٧. واختاره أيضًا القرطبي، انظر: \"الجامع لأحكام القرآن\" ٩/ ٢٤١.","vol":"15","page":108},{"text":"وكان أسنهم وهو ابن خالة يوسف، وهو الَّذي نهى إخوته عن قتله.\nقال وهب (١) والكلبي (٢): يهوذا، وكان أعقلهم.\nقال محمد بن إسحاق: لاوي (٣).\n﴿أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُمْ مَوْثِقًا﴾ عهدًا ﴿مِنَ اللَّهِ﴾ تعالى ﴿وَمِنْ قَبْلُ مَا فَرَّطْتُمْ﴾. اختلفوا في محل ما (٤).\nفقال بعضهم: هو نصب بإيقاع القول (٥) عليه، يعني: ألم تعلموا من قبل فعلتكم هذِه تفريطكم في يوسف.\n(وقيل: هو في محل الرفع على الابتداء، وتمام الكلام عند قوله: ﴿مِنْ اللَّهِ﴾ يعني: ومن قبل هذا تفريطكم في يوسف) (٦)، فيكون ما مرفوعًا بخبر حرف الصفة، وهو قوله: ﴿وَمِنْ قَبْلُ﴾.\nوقيل: (ما) صلة، يعني: ومن قبل هذا فرطتم في يوسف أي:\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٢٥ أ).\nوقاله مجاهد، انظر: \"النكت والعيون\" للماوردي ٣/ ٦٧.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٦٥، وحكاه عن ابن عباس أيضًا.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٤١.\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٥ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٤١.\nوالذي أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٢ عنه أنَّه: روبيل.\n(٤) انظر: هذِه الأوجه في \"إعراب القرآن\" للنحاس ٢/ ١٥٤، \"مشكل إعراب القرآن\" لمكي ١/ ٣٩٣، \"إملاء ما من به الرحمن\" للعكبري ٢/ ٧٤١، \"الدر المصون\" للسمين الحلبي ٦/ ٥٣٩، \"البحر المحيط\" لأبي حيان ٥/ ٣٣١.\n(٥) في (ن): العلم، وفي (ك): العمل.\n(٦) ما بين القوسين ساقط من (ن).","vol":"15","page":109},{"text":"قَصَّرتم وضيعتم (١). وقيل: رفع على الغاية.\n﴿فَلَن أَبْرَحَ الأَرْضَ﴾ التي أنا بها، وهي أرض مصر ﴿حَتَّى يَأْذَنَ لِىَ أَبِي﴾ بالخروج منها ﴿أَوْ يَحْكُمَ اللَّهُ لِى﴾ بالخروج منها، وترك أخي بنيامين بها أو معه، وإلا فإني غير خارج منها (٢).\nوقال أبو صالح: أو يحكم الله لي بالسيف فأحارب من حبس أخي بنيامين (٣)\n﴿وَهُوَ خَيْرُ الْحَاكِمِيْنَ﴾ أفضل وأعدل من فصل بين الناس (٤).\n\n<span data-type=\"title\" id=toc-2051>٨١ </span>- ﴿ارْجِعُواْ إِلَى أَبِيْكُمْ﴾\nيقول الأخ المحتبس بمصر لإحْوته ﴿فَقُولُواْ يَا أَبَانَا إِنَّ ابْنَكَ﴾ بنيامين ﴿سَرَقَ﴾ يعني: الصواع.\nوقرأ ابن عباس والضحاك: (سُرِّق) بضم السين وكسر الراء وتشديده، على وجه ما لم يسم فاعله (٥). يعني: أنَّه نسب إلى\n_________\n(١) في (ن): وضعتم.\n(٢) قاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٢.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٩.\n(٥) أخرج القراءة النحاس في \"معاني القرآن\" ٣/ ٤٥٢ بسنده عن ابن عباس. وانظر: \"جامع البيان\" للطبري ١٦/ ٢١٥، \"المحرر الوجيز\" لابن عطية ٨/ ٤٥، \"البحر المحيط\" لأبي حيان ٥/ ٣٣٧.\nوقرأ بها الكسائي، أخرجها عنه النحاس في \"معاني القرآن\" ٣/ ٤٥٢. وقد ذكر =","vol":"15","page":110},{"text":"السَّرقة، مثل: خَوَّنته، وفَجَّرته، وفَسَّقته، وجَشَّعته، أي نسبته إلى هذِه الخلال (١).\n﴿وَمَا شَهْدْنَا إِلَّا بِمَا عَلِمْنَا﴾ يعني: ما كانت منا شهادة في عمرنا على شيء إلَّا بما علمنا، وليست هذِه شهادة منّا إنّما هو خبر عن صنيع ابنك بزعمهم (٢).\nوقال ابن إسحاق معناه: وما قلنا إنه سرق إلَّا بما علمنا؛ لأنه وُجِدت السرقة في رحله ونحن ننظر (٣).\nوقال ابن زيد: قال لهم يعقوب: ما يُدْري هذا الرجل أنَّ السارق يؤخذ بسرقته إلَّا بقولكم. قالوا: ما شهدنا عند يوسف أن السارق يُسْتَرق إلَّا ما علمنا. قال: وكان الحكم عند الأنبياء يعقوب وبنيه أن يُسْتَرق السارق بسرقته (٤).\n_________\n= هذِه القراءة أبو حاتم وقال: ولم أسمع لها إسنادًا. وتعقبه النحاس بقوله: ليس نفيه السماع بحجة على من سمع. ثم نقلها عن كتاب محمد بن سعدون النحوي في كتاب (القراءات) وقال: إنه ثقة مأمون. انظر: \"إعراب القرآن\" للنحاس ٢/ ١٥٤. قلت: وهي قراءة شاذة.\n(١) انظر: \"إعراب القرآن\" للنحاس ٢/ ١٥٤، \"معاني القرآن\" له ٣/ ٤٥٢.\n(٢) انظر: \"تفسير ابن حبيب\" (١٢٥ أ)، \"معالم التنزيل\" للبغوي ٤/ ٢٦٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٢، ورجحه الطبري في \"جامع البيان\" ١٦/ ٢١٢. قلت: ويؤيده ظاهر السياق.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٢.","vol":"15","page":111},{"text":"﴿وَمَا كُنَّا لِلْغَيْبِ حَافِظِينَ﴾ قال مجاهد (١) وقتادة (٢): وما كنّا نعلم أن ابنك سيسرق ويصير أمرنا إلى هذا، ولو علمنا ذلك ما ذهبنا به معنا، وإنّما قلنا: ونحفظ أخانا مما لنا إلى حفظه منه سبيل.\nوقال جويبر (٣) عن الضحاك (٤) عن ابن عباس: (يعنون أن سرق ليلًا وهم نيام، والغيب: هو الليل بلغة حمير) (٥) (٦).\nوقال ابن عباس: لم نعلم ما كان يصنع في ليله ونهاره ومجيئه وذهابه (٧).\nقال عكرمة: ﴿وَمَا كُنَّا لِلْغَيْبِ حَافِظِينَ﴾ فلعلّها دست بالليل في رحله (٨).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١١، وابن أبي شيبة، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٥٥.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٧، والطبري في \"جامع البيان\" ١٦/ ٢١٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٣، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٥.\n(٣) ضعيف جدًّا.\n(٤) صدوق، كثير الإرسال.\n(٥) إسناده ضعيف جدًّا؛ آفته جويبر. ذكره الطبري في \"جامع البيان\" ١٦/ ٢١٢، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٤٥. قال الشيخ الأديب محمود شاكر ﵀ وهذا معنى عزيز في تفسير الغيب لم أجده في شيء من كتب اللغة التي بين أيدينا.\n(٦) ما بين القوسين ساقط من (ن).\n(٧) انظر: \"تفسير ابن حبيب\" (١٢٥ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٦٧.\n(٨) انظر: \"تفسير ابن حبيب\" (١٢٥ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٦٦، والذي =","vol":"15","page":112},{"text":"وقيل معناه: قد أخذت السرقة من رحله ونحن ننظر، ولا علم لنا بالغيب، فلعلهم سَرَّقوه ولم يسرق، وهذا معنى قول ابن إسحاق.\nوقال ابن كيسان: لم نعلم أنك تصاب به كما أصبت بيوسف، ولو علمنا ذلك لم نحرق قلبك ولم نذهب به (١).\n\n<span data-type=\"title\" id=toc-2052>٨٢ </span>- ﴿وَاسْأَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا﴾\nيعني: أهل القرية، وهي مصر.\nوقال ابن عباس: هي قرية من قرى مصر كانوا ارتحلوا منها إلى مصر (٢).\n﴿وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا﴾ يعني: القافلة التي كنّا فيها، وكان صحبهم قوم من كنعان، من جيران يعقوب -﵇- (٣).\nوقال ابن إسحاق (٤): عرف الأخ المحتبس بمصر أن إخوته أهل\n_________\n= في \"جامع البيان\" للطبري ١٦/ ٢١١، وفي \"تفسير القرآن العظيم\" لابن أبي حاتم ٨٣/ ٢١٧، وكذلك في \"الدر المنثور\" للسيوطي ٤/ ٥٥: ما كنا نعلم أن ابنك يسرق.\n(١) انظر: \"تفسير ابن حبيب\" (١٢٥ ب).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٣، وانظر: \"تفسير ابن حبيب\" (١٢٥ ب). وقاله قتادة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٢١٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٣، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٥.\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٥ ب)، \"بحر العلوم\" للسمرقندي ٢/ ١٧٣، \"معالم التنزيل\" للبغوي ٤/ ٢٦٧.\n(٤) انظر: \"تفسير ابن حبيب\" (١٢٥ ب).","vol":"15","page":113},{"text":"تهمة عند أبيهم لما كانوا صنعوا في أمر يوسف، فأمرهم أن يقولوا هذا لأبيهم، ﴿وَإِنَّا لَصَادِقُونَ﴾ (١).\n\n<span data-type=\"title\" id=toc-2053>٨٣ </span>- ﴿قَالَ بَلْ سَوَّلَتْ لَكُمْ﴾\nفي هذِه الآية اختصار معناها: فرجعوا إلى أبيهم فقالوا له ذلك (٢)، فقال: ﴿قَالَ بَلْ سَوَّلَتْ لَكُمْ﴾ زينت لكم (٣) ﴿أَنْفُسُكُمْ أَمْرًا﴾ أردتموه ﴿فَصَبْرٌ جَمَيلٌ عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعًا﴾ يوسف وبنيامين وأخيهما المقيم بمصر (٤) ﴿إِنَّهُ هُوَ الْعَلِيمُ﴾ بحزني وحدي ووجدي على فقدهم ﴿الْحَكِيمُ﴾ في تدبير خلقه.\n* * *\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٣.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ٢١٣، \"تفسير ابن حبيب\" (١٢٥ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٦٧ - .\n(٣) قاله قتادة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٢١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٤.\n(٤) قاله قتادة، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٤.\nوقاله ابن إسحاق، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٢١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٤.","vol":"15","page":114},{"text":"<span data-type=\"title\" id=toc-2054>٨٤ </span>- قوله - ﷿ - ﴿وَتَوَلَّى عَنهُمْ﴾\nوذلك أنّ يعقوب -﵇- لما بلغه خبر بنيامين تفاقم حزنه، وبلغ جهده، وهيّج حزنه (١) على يوسف، فأعرض عنهم ﴿وَقَالَ يَأَسَفَى عَلَى﴾ يا حزنا (٢) ﴿عَلَى يُوسُفَ﴾ وقال مجاهد (٣) والضحاك (٤): يا جزعًا. والأسف: أشد الحزن والتبرم (٥) (٦).\n﴿وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ﴾ قال مقاتل: لم يبصر بهما ست سنين (٧) ﴿فَهُوَ كَظِيْمٌ﴾: مكظوم مملوء من الحزن يمسك عليه لا يبثه. ومنه كَظْم الغَيْظ. قال عطاء الخراساني: كظيم: حزين (٨).\n_________\n(١) ساقطة من (ك).\n(٢) قاله ابن عباس وقتادة والضحاك، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٢١٦ - ٢١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٥، وابن أبي شيبة وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٦.\n(٤) انظر: \"النكت والعيون\" للماوردي ٣/ ٧٠.\nوالذي عند الطبري في \"جامع البيان\" ١٦/ ٢١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٥: يا حزناه!\n(٥) في (ك): التندم.\n(٦) انظر: \"جامع البيان\" للطبري ١٦/ ٢١٥، \"معالم التنزيل\" للبغوي ٤/ ٢٦٧، \"القاموس المحيط\" للفيروزآبادي (١٠٢٣) (أسف).\n(٧) انظر: \"تفسير ابن حبيب\" (١٢٥ ب)، \"الوسيط\" للواحدي ٢/ ٦٢٧.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٨، وابن المنذر كما في \"الدر المنثور\" =","vol":"15","page":115},{"text":"قال مجاهد: مكنود (١).\nقال الضحاك: كميد (٢).\nقال قتادة: يردد (٣) حزنه في جوفه لم يتكلّم بسوء، ولم يقل إلَّا خيرًا (٤).\nقال ابن زيد: بلغ به الجزع حتَّى كان (٥) لا يكلمهم (٦).\nقال ابن عباس: مهموم (٧).\n_________\n= للسيوطي ٤/ ٥٧ وفيها: مكروب.\nعطاء بن أبي مسلم الخرساني، أبو أيوب البلخي.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٨، وأشار محققه الشيخ الأديب محمود شاكر ﵀: أن الَّذي في المخطوط مكنود والذي في المطبوع مكمود ورجح أنَّه مكمود. والصواب: ما في مخطوط الطبري، وهو الَّذي ذكره المصنف، وكذلك أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٧، وكذلك هو في \"الدر المنثور\" للسيوطي ٤/ ٥٧.\nوالمكنود: هو المكفور النعمة. انظر: \"القاموس المحيط\" للفيروزآبادي (٤٠٣) (كند).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٧.\n(٣) في (ن): يرد، وفي (ك): تردد.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٧، والطبري في \"جامع البيان\" ١٦/ ٢١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٧، وابن المبارك وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٧.\n(٥) في (ن): كاد.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٨.\n(٧) انظر: \"تفسير ابن حبيب\" (١٢٦ أ).","vol":"15","page":116},{"text":"قال مقاتل: مكروب (١). وكلها متقاربة.\n[١٥٣٧] أخبرني الحسين بن محمد بن فنجويه (٢)، حدثنا عبيد الله ابن محمد بن شنبة (٣)، حدثنا عبد الله بن محمد بن وهب (٤)، قال حدثني محمد بن سعيد الهُباري (٥)، حدثنا إسحاق بن الربيع (٦)، حدثنا سفيان بن زياد العُصفري (٧)، عن سعيد بن جبير (٨)، عن ابن عباس قال: قال رسول الله - ﷺ -: \"لم تعط أمة من الأمم ﴿إِنَّا للِّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ﴾ عند المصيبة إلَّا أمة محمد - ﷺ -، ألا ترى إلى يعقوب حين أصابه ما أصابه لم يسترجع إنما قال: يا أسفا على يوسف\" (٩).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٢٦ أ).\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم يُذكر بجرح أو تعديل.\n(٤) متهم بالكذب والوضع.\n(٥) صدوق.\n(٦) إسحاق بن الربيع العصفري، أبو إسماعيل الكوفي، مقبول.\n(٧) ثقة.\n(٨) ثقة، ثبت، فقيه.\n(٩) [١٥٣٧] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه عبد الله بن محمد بن وهب، متروك الحديث.\nالتخريج:\nذكره الديلمي في \"الفردوس بمأثور الخطاب\" ٣/ ٤٥٣ (٥٣٩٨)، وأخرجه بنحوه مختصرا الطبراني في \"المعجم الكبير\" ١٢/ ٤٠ (١٢٤١١) وفي \"الدعاء\" (١٢٢٨) من طريق سفيان به، وفي إسناده ضعف أيضًا.","vol":"15","page":117},{"text":"[١٥٣٨] وأخبرني ابن فنجويه (١)، حدثنا القطيعي (٢)، حدثنا عبد الله بن أحمد بن حنبل (٣)، حدثنا أبي (٤)، حدثنا يزيد بن هارون (٥)، أخبرنا هشام (٦)، عن الحسن (٧) قال: كان بين خروج يوسف من حجر أبيه إلى يوم التقى معهم ثمانون عامًا ما تجف عينا يعقوب، وما على وجه الأرض أكرم على الله من يعقوب (٨).\n\n<span data-type=\"title\" id=toc-2055>٨٥ </span>- ﴿قالُواْ﴾\nيعني: ولد يعقوب له ﴿تَاللهِ تَفْتَؤُاْ تَذْكُرُ يُوْسُفَ﴾ أي: لا تزال تذكر يوسف، لا تفتر من حبّه.\nيقال: ما فَتِئْتُ أَقُولُ ذلك، ومَا فَتَأتُ أَفْتَأ وأَفْتِيء افْتَاءً وفُتُوءًا (٩).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن جعفر بن حمدان، أبو بكر، ثقة، اختلط آخر عمره.\n(٣) ثقة.\n(٤) الإمام، الثقة.\n(٥) يزيد بن هارون بن زاذان السلمي مولاهم، أبو خالد الواسطي ثقة متقن.\n(٦) هشام بن حسان القَردُوسي، أبو عبد الله البصري، ثقة، في روايته عن الحسن وعطاء ومقاتل، قيل يرسل عنهما.\n(٧) البصري، ثقة، فقيه، فاضل، مشهور وكان يرسل كثيرًا ويدلس.\n(٨) [١٥٣٨] الحكم على الإسناد:\nفيه هشام بن حسان، في روايته عن الحسن مقال، وقيل: كان يرسل عنه.\nأخرجه عبد الله بن أحمد في \"زوائد الزهد\" (٤٢٨)، والطبري في \"جامع البيان\" ١٦/ ٢١٨، والواحدي في \"الوسيط\" ٢٠/ ٦٢٧، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٦ وهو من المنقول عن بني إسرائيل.\n(٩) انظر: \"تهذيب اللغة\" للأزهري فتأ ١٤/ ٣٣٠، \"الدر المصون\" للسمين الحلبي ٦/ ٥٤٦.","vol":"15","page":118},{"text":"وقال أوس بن حجر (١):\nفما فَتِئتَ حتَّى كأنَّ غُبارَها ... سُرَادِقُ يَومٍ ذِي رِيَاحٍ تُرَفَّعُ (٢)\nوقال آخر (٣):\nفما فَتِئت (٤) خَيلٌ تَثُوبُ وتَدَّعِى (٥)\nأي: فما زالت، وحذفت لام قوله: تفتأ، كقول امرئ القيس:\nفقلتُ يَمِيْنُ الله أَبْرَحُ قَاعِدًا ... ولوَ قَطَعُوا رَأْسِي لَدَيْكِ وأَوْصَاِلي (٦)\nأي: لا أبرح.\nوقال خداش بن زهير (٧).\n_________\n(١) هو أوس بن حجر التميمي، شاعر جاهلي، والبيت في \"ديوان\" (٥٩)، \"جامع البيان\" للطبري ١٦/ ٢٢٠، \"الدر المصون\" للسمين الحلبي ٦/ ٥٤٦، \"البحر المحيط\" لأبي حيان ٥/ ٣٢٤ وفي الديوان: خيل، بدل: حتَّى.\n(٢) في الأصل: توقع، والتصويب من (ن)، والمصادر.\n(٣) البيت لأوس بن حجر، وهو في \"ديوانه\" (٥٨)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٦، \"الدر المصون\" للسمين الحلبي ٦/ ٥٤٦، \"البحر المحيط\" لأبي حيان ٥/ ٣٢٦.\n(٤) في الأصل أفتئت، والتصويب من: إن)، والمصادر.\n(٥) في الأصل: تذعر، وفي (ك): يدعي، والتصويب من (ن)، والمصادر.\n(٦) البيت في \"ديوانه\" (٣٢)، \"معاني القرآن\" للفراء ٢/ ٥٤، والطبري في \"جامع البيان\" ١٦/ ٢٢١. والأوصال: مفاصل الإنسان.\n(٧) خداش بن زهير بن ربيعة العامري، والبيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٦.","vol":"15","page":119},{"text":"وأَبْرَاحُ ما أدَام الله قَوْمِي ... بِحْمْدِ الله مُنْتَطِقُا مُجِيْدَا\nأي: لا أبرح، (ومثله كثير) (١).\n﴿حَتَّى تَكُونَ حَرَضًا﴾ اختلفت ألفاظ المفسرين فيه.\nقال ابن عباس: دنفًا (٢). قال العوفي عنه: يعني الجهد والمرض (٣).\nقال مجاهد: هو ما دون الموت، يعني: قريبًا من الموت (٤).\nقال قتادة: هرمًا (٥).\nقال الضحاك: باليًا مُدْبِرًا (٦).\nقال ابن إسحاق: فاسدًا لا عقل لك (٧).\n_________\n(١) ساقطة من (ن).\n(٢) أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٧، ابن بي شيبة وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٩.\n(٣) أخرجه عنه الطبري في ١٦/ ٢٢٢.\n(٤) أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٢٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٧.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٧، والطبري في \"جامع البيان\" ١٦/ ٢٢٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٤، وابن أبي حاتم في \"تفسيرالقرآن العظيم\" ٧/ ٢١٨٨، وابن أبي شيبة وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٩.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٨.","vol":"15","page":120},{"text":"قال ابن زيد: الحرض الَّذي قد رُدّ إلى أرذل العمر حتَّى لا يعقل به (١) (٢).\nوقال الربيع بن أنس: يابس الجلد على العظم (٣).\nقال مقاتل: مدنفًا (٤).\nقال الكسائي: الحرض الفاسد الَّذي لا خير فيه (٥)\nقال الأخفش: يعني ذاهبًا (٦) (٧).\nقال المؤرج: ذائبًا من الهم (٨).\nقال الفراء عن بعضهم: ضعيفًا (٩) لا حراك به (١٠).\nقال الحسن: كالشيء المدقوق المكسور (١١).\n_________\n(١) ساقطة من (ن)، (ك).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٤.\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٦ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٥٠.\n(٤) انظر: \"البسيط\" للواحدي (١٤٨ أ). يقال: أدنفه المرض فهو مدنِف، ومدنَف.\nانظر: \"القاموس المحيط\" للفيروزآبادي (١٠٤٨).\n(٥) انظر: \"تفسير ابن حبيب\" (١٢٦ أ).\n(٦) في (ك): ذا هم.\n(٧) انظر: \"تفسير ابن حبيب\" (١٢٦ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٥٠.\n(٨) انظر: \"تفسير ابن حبيب\" (١٢٦ أ). وهو المؤرج بن عمرو السدوسي، شيخ العربية، يعد مع الكسائي.\n(٩) من (ك).\n(١٠) انظر: \"تفسير ابن حبيب\" (١٢٦ أ)، ولم أجده في \"معاني القرآن\".\n(١١) انظر: \"تفسير ابن حبيب\" (١٢٦ أ). والذي عند الطبري في \"جامع البيان\" ١٦/ ٢٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢٧/ ١٨٨، هرمًا.","vol":"15","page":121},{"text":"قال غلام ثعلب: مُضْنَى (١).\nقال ابن الأنباري: هالكًا فاسدًا (٢).\nقال القتيبي: ساقطًا (٣). وكلها متقاربة.\nومعنى الآية: حتَّى تكون دنف الجسم مخبول العقل، وأصل الحرض: الفساد في الجسم والعقل؛ من الحزن أو العشق أو الهرم (٤) (٥). ومنه قول العرجي (٦):\nإنَّي امرُؤ لَجَّ بِي حُبٌّ فَأَحْرَضَني ... حتَّى بَلِيْتُ وحَتَّى شَفَّني السَّقَمُ\nويقال منه: رجل حَرَضٌ، وامرأة حَرَضٌ، ورجلان وامرأتان حَرَضٌ، ورجال ونساء حَرَضٌ، يستوي فيه الواحد والاثنان والجميع، والمذكر والمؤنث؛ لأنه مصدر وضع موضع\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٢٦ أ).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٥٠.\n(٣) انظر: \"تأويل مشكل القرآن\" لابن قتيبة ١/ ٢٢٨.\n(٤) في (ن): الهم.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ٢٢١، \"النكت والعيون\" للماوردي ٣/ ٧٠، \"القاموس المحيط\" للفيروزآبادي (٨٢٤) (حرض).\n(٦) هو: عبد الله بن عمر، أبو عمر العرجي، حفيد عثمان بن عفان، له أرض واسعة قرب الطائف يقال لها: العرج، والبيت في \"ديوانه\" (١٧)، \"مجاز القرآن\" لأبي عبيدة، ١/ ٣١٧ \"جامع البيان\" للطبري ١٦/ ٢٢٢، \"الدر المصون\" للسمين الحلبي ٦/ ٥٤٧.","vol":"15","page":122},{"text":"الاسم (١).\nومن العرب من يقول للذكر: حَارِض، وللأنثى: حَارِضَة. فإذا وصف بهذا اللفظ ثنى وجمع وأنّث. يقال: حَرِضَ يَحْرَض حَرَاضَةً فهو حَرِض. ويقال: رجل مُحرَض. وأنشد في ذلك:\nطَلَبتْهُ الخَيْلُ يَوْمًا كامِلًا ... وَلَو أَلْفَتْهُ لأضْحَى مُحْرَضا (٢)\nوقال امرؤ القيس (٣):\nأرى المَرْءَ ذَا الأزْوَادِ يُصْبِحُ مُحرَضًا ... كإِحراضِ بِكْرٍ في الدِيارِ مَرِيْضُ\n﴿أَوْ تَكُونَ مِنَ الْهَالِكِينَ﴾ أي: الميتين (٤).\n\n<span data-type=\"title\" id=toc-2056>٨٦ </span>- ﴿قَالَ﴾\nيعقوب عند ذلك، لما رأى غلظتهم، وسوء لفظهم: ﴿إِنَّمَا أَشْكُواْ بَتِّى وَحُزْنِىَ إِلَى اللَّهِ﴾ لا إليكم.\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٥٥، \"الدر المصون\" للسمين الحلبي ٦/ ٤٥٦، \"البحر المحيط\" لأبي حيان ٥/ ٣٢٧، \"مختار الصحاح\" للرازي (٥٥) (حرض).\n(٢) البيت عند الطبري في \"جامع البيان\" ١٦/ ٢٢٢ ولم أعرف قائله.\nوفي (ن): ولو لقيته.\n(٣) البيت في \"ديوانه\" (٧٧)، \"تهذيب اللغة\" للأزهري ٤/ ٢٥٣ (حرض)، والطبري في \"جامع البيان\" ١٦/ ٢٢٢، \"المحرر الوجيز\" لابن عطية ٨/ ٥٥.\n(٤) قاله مجاهد وقتادة والضحاك والحسن والسدي، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٢٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٨.","vol":"15","page":123},{"text":"قال المفسرون: دخل على يعقوب جار له، فقال: يا يعقوب! مالي أراك قد انهشمت وفنيت، ولم تبلغ من السن ما بلغ أبوك؟ قال: هشمني وأفناني ما ابتلاني الله تعالى به من همّ يوسف، فأوحى الله تعالى إليه: يا يعقوب، أتشكوني إلى خلقي؟ فقال: يا رب، خطيئة أخطأتها فاغفرها لي. قال: فإني قد غفرتها لك. فكان بعد ذلك إذا سُئل قال: ﴿قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ﴾ (١).\nوقال حبيب بن أبي ثابت: بلغني أن يعقوب - ﵇ - كبر حتَّى سقط حاجباه على عينيه، فكان يرفعهما بخرقة، فقال له رجل: ما بلغ بك ما أرى؟ قال: طول الزمان، وكثرة الأحزان. فأوحى الله تعالى إليه: يا يعقوب، تشكوني؟ فقال: خطيئة أخطأتها فاغفرها لي (٢).\n[١٥٣٩] وأخبرني الحسين بن فنجويه (٣)، حدثنا أحمد بن الحسين (٤) بن ماجة (٥)،\n_________\n(١) أخرج الطبري في \"جامع البيان\" ١٦/ ٢٢٥ نحوه عن طلحة بن مصرف.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٦ نحوه عن نضر بن عربي.\n(٢) أخرجه هناد بن السري في \"الزهد\" ٢/ ٤٥٢، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٩، والطبري في \"جامع البيان\" ١٦/ ٢٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٩، والواحدي في \"الوسيط\" ٢/ ٦٢٩، وأبو نعيم في \"حلية الأولياء\" ٥/ ٦٢، وابن أبي شيبة وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٦٠. وهو من أخبار بني إسرائيل.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) في (ن): حدثنا الحسن بن ماجة.\n(٥) أبو الحسن القزويني، لم يُذكر بجرح أو تعديل.","vol":"15","page":124},{"text":"يحدثنا الحسين (١) بن أيوب (٢)، حدثنا عبد الله بن أبي زياد (٣)، حدثنا سيار (٤) بن حاتم (٥)، حدثنا عبيد الله بن الشميط (٦) قال: سمعت أبي (٧) يقول: بلغنا أن رجلًا قال ليعقوب -﵇-: ما الَّذي أذهب بصرك؟ قال: حزني على يوسف. قال: فما الَّذي قوس ظهرك؟ قال: حزني على أخيه. فأوحى الله -﷿- إليه: يا يعقوب، أتشكوني؟ ! وعزتي لا أكشف ما بك حتَّى تدعوني! . فقال عند ذلك: ﴿قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ﴾. فأوحى الله تعالى إليه: وعزتي وجلالي، لو كانا ميتين لأحييتهما لك تنظر إليهما! وإنما وجدت عليكم أنكم ذبحتم شاة فقام ببابكم مسكين فلم تطعموه منها شيئًا، وإن أحب خلقي إليَّ الأيتام (٨) ثم المساكين، فاصنع طعامًا وادَعُ عليه المساكين. فصنع طعامًا ثم قال: من كان صائمًا فليفطر الليلة عند آل يعقوب (٩).\n_________\n(١) في (ن): محمد بن أيوب.\n(٢) الحسين بن الحسن بن أيوب بن عبد العزيز الهاشمي، الإمام، الحافظ، الثقة.\n(٣) عبد الله بن الحكم بن أبي زياد القطواني، صدوق.\n(٤) في (ن): سبار، وفي (ك): سنان.\n(٥) صدوق له أوهام.\n(٦) ثقة.\n(٧) شميط بن عجلان الشيباني أبو عبيد الله البصري، لا بأس به.\n(٨) في (ك): الأنبياء.\n(٩) [١٥٣٩] الحكم على الإسناد:\nفي إسناده أحمد بن الحسن بن ماجة لم أجد من وثقه. وهو من المنقول عن بني إسرائيل.\nوأخرجه ابن أبي الدنيا في \"الفرج بعد الشدة\" (٣٠)، وابن أبي حاتم في \"تفسير =","vol":"15","page":125},{"text":"[١٥٤٠] وأخبرني ابن فنجويه (١)، حدثنا أبو علي المقرئ (٢)، حدثنا أبو يعلى الموصلي (٣)، حدثثا إسماعيل بن يوسف (٤)، حدثنا جعفر، عن أبي عمران، عن أبي الخلد (٥)، ووهب بن منبه (٦) قالا: أوحى الله تعالى إلى يعقوب: تدري لِمَ عاقبتك وحبست عنك يوسف ثمانين سنة؛ قال: لا يا إلهي. قال: لأنك سويت عَنَاقًا وقَتَّرْتَ على جارك وأكلت ولم تطعمه (٧).\nوقال وهب بن منبه (٨)،\n_________\n= القرآن العظيم\" ٧/ ٢١٨٨، والحاكم في \"المستدرك\" ٢/ ٣٨٤، والواحدي في \"الوسيط\" بسنده ٢/ ٦٢٨ نحوه مرفوعًا من حديث أنس، وقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٨٧ عن حديث أنس: حديث غريب وفيه نكارة.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش، ثقة، مأمون.\n(٣) أحمد بن علي بن المثنى التميمي، أبو يعلى الموصلي، ثقة.\n(٤) إسماعيل بن يوسف أبو علي المعروف بالديلمي البغدادي، زاهد ورع، من\nالحفاظ.\n(٥) جعفر وأبو عمران وأبو الخلد لم يتبين لي من هم.\n(٦) في (ن): منيع، وهو ثقة.\n(٧) [١٥٤٠] الحكم على الإسناد:\nالتخريج:\nفي إسناده من لم أجدهم. وهو من المنقول عن بني إسرائيل، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٩، وعبد بن حميد وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٨، وانظر: \"الوسيط\" للواحدي ٢/ ٦٢٩.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٩، وعبد بن حميد وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٥/ ٥٨.","vol":"15","page":126},{"text":"والسدي (١) وغيرهما (٢): أتى جبريل -﵇- يوسف -﵇- وهو في السجن فقال: هل تعرفني أيها الصديق؟ قال: أرى صورة طاهرة وريحًا طيبة. قال: فاني رسول رب العالمين، وأنا الروح الأمين. قال: فما الَّذي أدخلك مدخل المذنبين وأنت أطيب الطيبين، ورأس المقربين، وأمين رب العالمين؟ قال: ألم تعلم يا يوسف أن الله يطهر البيوت بطهر النبيين، وأن الأرض التي يدخلونها هي أطهر الأرضين (٣)، وأن الله قد طهر بك السجن وما حوله يا طهر الطاهرين، (وابن الصالحين (٤) المخلصين. قال: كيف لي باسم الصديقين، وتعدّني من المخلصين الطاهرين) (٥)، وقد أُدخلت مدخل المذنبين وسميت باسم المفسدين؟ قال: لأنه لم يفتتن قلبك، ولم تطع سيدتك في معصية ربك؛ ولذلك سماك الله في الصديقين وعدّك من المخلصين وألحقك بآبائك الصالحين. قال: هل لك علم بيعقوب أيها الروح الأمين؟ قال: نعم، وهب الله له الصبر الجميل،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٠.\n(٢) قاله جماعة من المفسرين منهم: ثابت البناني ومجاهد وعكرمة وأبو شريح، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٢٢٨ - ٢٢٩.\nوقاله ليث بن أبي سليم، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٦.\n(٣) في (ك): أطهر الطاهرين.\n(٤) ساقطة من (ك).\n(٥) ما بين القوسين ساقط من (ن).","vol":"15","page":127},{"text":"وابتلاه بالحزن عليك فهو كظيم. قال: فما قدر حزنه؟ قال: حزن (١) سبعين ثكلى.\nقال: فماذا له من الأجر يا جبريل؟ قال: أجر مائة شهيد. قال: أفتراني لاقيه؟ قال: نعم. فطابت نفس يوسف وقال: ما أبالي ما لقيت إن رأيته.\nوأما قوله: ﴿بَثِّيِ﴾ فإن البَثَّ: أشد الحزن، سُمي بذلك؛ لأن صاحبه لا يصبر عليه حتَّى يبثه، أي: يظهره. يقال: بَثَّ يَبُثُ فهو بَاث، وأَبَثَّ يُبِثُ فهو مُبثُ إذا أظهر (٢).\nوقال ذو الرُّمة (٣):\nوَقَفتُ على رَبْعٍ لِمَيَّةَ نَاقَتي ... فَمَا زِلْتُ أَبْكي عِنْدَه وأُخَاطِبُه\nوأسْقِيه حَتَّى كادَ مِمَا أَبُثُّه ... تُكَلِمُني أَحْجَار ومَلاعِبُه\nوقال الحسن: ﴿بَثِّى﴾ أي: حاجتي (٤).\n_________\n(١) في (ن): قدر.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٧، \"تهذيب اللغة\" للأزهري ١٥/ ٦٨ (بثث)، \"لسان العرب\" لابن منظور ٢/ ١١٤، \"الدر المصون\" للسمين الحلبي ٦/ ٥٤٨، \"القاموس المحيط\" للفيروزآبادي (٢١١) (بثَّ).\n(٣) هو غيلان بن عقبة أبو الحارث الرباني العدوي البيت في ديوانه (٨٢).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٦، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٦٨.","vol":"15","page":128},{"text":"وقال محمد بن القاسم الأنباري: البث: التفرق (١).\nوقال محمد بن جرير معناه: إنما أشكو حزني الَّذي أنا فيه إلى الله. وهو من بث الحديث (٢).\n﴿وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ﴾ قال ابن عباس: يقول أعلم من الله أن رؤيا يوسف صادقة، وإني وأنتم سنسجد له (٣).\nوقال آخرون: واعلم أن يوسف حي (٤).\nقال السدي: لما أخبره ولده بسيرة الملك وقوله، حَسَّت نفس يعقوب، فطمع وقال: لعله يوسف (٥).\nويروي: أنَّه رأى ملك الموت في منامه فسأله هل قبضت روح يوسف؛ قال: لا والله وهو حي (٦).\nوبقالى: أرسل الله إليه ذئبًا فسلّم (٧) عليه وكلمه. فقال له يعقوب:\n_________\n(١) لم أجده عند غير المصنف.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ٢٢٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٩.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٧، والطبراني في \"المعجم الأوسط\" كما في \"مجمع الزوائد\" للهيثمي ٧/ ٤٥، وقال الهيثمي: فيه محمد بن أحمد الباهلي وهو ضعيف. وذكره في \"معالم التنزيل\" للبغوي ٤/ ٢٧٠.\n(٦) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٩، عن النضر بن عربي نحوه. وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٠، \"زاد المسير\" لابن الجوزي ٤/ ٢٧٥.\n(٧) في (ك): فدخل عليه وسلم.","vol":"15","page":129},{"text":"أكلتم ابني وقرة عيني وثمرة فؤادي؟ فقال: لا والله، أَمَا علمت يا يعقوب أنّ لحوم الأنبياء، وأولاد الأنبياء علينا حرام!\nفلذلك قال لبنيه:\n\n<span data-type=\"title\" id=toc-2057>٨٧ </span>- ﴿يَابَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ﴾\nفتخبروا واطلبوا الخبر من يوسف وأخيه، وهو تَفَعُّل من الحس، يعني: تتبعوا (١). قال ابن عباس: التمسوا (٢).\n﴿وَلَا تَيْأَسُواْ﴾ ولا تقنطوا ﴿مِنْ رَوْحِ اللَّهِ﴾ من فرج الله، قاله ابن زيد (٣).\nوقال قتادة (٤) والضحاك (٥): من رحمة الله. ﴿إِنَّهُ لَا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ﴾.\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٧، \"تهذيب اللغة\" للأزهري ٣/ ٤٠٩ (حسس)، \"جامع البيان\" للطبري ١٦/ ٢٣٢.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧١.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٣، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٦٢.\nوكذلك، قاله ابن إسحاق أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٠.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٨، والطبري في \"جامع البيان\" ١٦/ ٢٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٠، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٦٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٣. وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٨٨.","vol":"15","page":130},{"text":"يقال: سُئل ابن عباس عن الفرق بين التحسيس والتجسيس؟ فقال: لا يبعد أحدهما عن الآخر، إلَّا أن التحسيس في الخير، التجسيس في الشر (١).\nقال الحسن (٢) وقتادة (٣): ذكر لنا أن نبي الله يعقوب لم ينزل به بلاء قط إلَّا أتى حسن ظنه بالله من ورائه، وما ساء ظنه بالله ساعة قط من ليله أو نهاره.\n[١٥٤١] أخبرني الحسين بن محمد بن الحسين بن عبد الله (٤)، حدثنا موسى بن محمد بن علي بن عبد الله (٥)، حدثنا محمد بن عبدوس بن كامل السراج (٦)، قال حدثنا أبو غريب (٧)، حدثنا زيد ابن الحباب (٨)، حدثنا حسن بن دينار (٩) قال: حدثنا علي بن زيد بن جُدعان (١٠)،\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٢٦ أ)، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٨٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٦١.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٧، وانظر: \"الدر المنثور\" للسيوطي ٤/ ٥٨.\n(٤) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) حافظ، ثقة، ثبت.\n(٧) محمد بن العلاء بن غريب الهمداني، أبو غريب الكوفي، ثقة، حافظ.\n(٨) أبو الحسين العُكْلي الكوفي، صدوق إلَّا في حديث الثوري فضعيف.\n(٩) أبو سعيد التميمي، قدري متروك.\n(١٠) أبو الحسن البصري، ضعيف.","vol":"15","page":131},{"text":"عن الحسن (١)، عن الأحنف بن قيس (٢)، عن العباس بن عبد المطلب (٣) قال: قال رسول الله - ﷺ -: \"قال داود -﵇-: إلهي أَسْمَعُ النَّاسَ يقولون إله إبراهيم وإسحاق ويعقوب، فاجعلني رابعًا! فقال: لستَ هناك، إنّ إبراهيم لم يَعدل بي شيئًا قط إلَّا اختارني، وإنّ إسحاق جاد لي بنفسه، وإنّ يعقوب في طول ما كان لم ييأس من يوسف\" (٤).\n\n<span data-type=\"title\" id=toc-2058>٨٨ </span>- قوله: ﴿فَلَمَّا دَخَلُوا عَلَيْهِ قَالُوا يَاأَيُّهَا الْعَزِيزُ مَسَّنَا﴾\nفي الآية متروك يُستدل بسياق الكلام عليه، تقديرها (٥): فخرجوا\n_________\n(١) الحسن البصري، ثقة، فاضل، وكان يرسل كثيرًا ويدلس.\n(٢) ثقة، مخضرم.\n(٣) عم النبي - ﷺ -، سمع منه وروى عنه.\n(٤) [١٥٤١] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه الحسن بن دينار متروك، وأبو الحسن البصري ضعيف،\nوموسى بن محمد، لم أجده.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٦، من طريق حماد بن سلمة عن علي بن زيد بن جدعان، عن الحسن، عن الأحنف مرفوعًا، ولم يذكر العباس، وكذلك في \"الدر المنثور\" للسيوطي ٤/ ٥٧ وعزاه لابن أبي حاتم، ولم يذكر العباس أيضًا، والحديث ضعيف جدًّا فيه الحسن بن دينار وعلي بن زيد بن جدعان.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٤، \"معالم التنزيل\" للبغوي ٤/ ٢٧١ \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٨٨، \"زاد المسير\" لابن الجوزي ٤/ ٢٧٧.","vol":"15","page":132},{"text":"راجعين إلى مصر حتَّى وصلوا إليها فدخلوا على يوسف فقالوا: ﴿يَاأَيُّهَا الْعَزِيزُ﴾ يا أيها الملك بلغة حِمْيَر (١).\n﴿مَسَّنَا وَأَهْلَنَا الضُّرُّ﴾ الشدة والجوع.\n﴿وَجِئْنَا بِبِضَاعَةٍ مُزْجَاةٍ﴾ قليلة رديئة، ناقصة كاسدة، لا تنفق في ثمن الطعام إلَّا بتجوز من البائع فيها.\nوأصل الإزجاء: السوق (٢) والدفع (٣)، قال الله تعالى: ﴿أَلَمْ تَرَ أَنَّ اللَّهَ يُزْجِى سَحَابًا﴾ (٤).\nقال النابغة الذبياني (٥):\nوَهَبَّتِ الرِّيْحُ مِنْ تِلْقَاءِ ذِي أُركٍ (٦) ... يُزْجي مَعَ اللَّيلِ مِنْ صُرَّادِها صرمَا\n_________\n(١) حمير قبيلة عربية قحطانية، تنتسب إلى حمير بن سبأ بن يشجب، وفي ذريته الملوك التباعية المتوجين، ملوك اليمن. انظر: \"نشوة الطرب\" لابن سعيد ١/ ٩٧.\n(٢) مكانها بياض في (ن).\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٤، \"تهذيب اللغة\" للأزهري ١١/ ١٥٥ (زاج)، \"لسان العرب\" لابن منظور ١٤/ ٣٥٤ (زجا)؟\n(٤) النور: ٤٣.\n(٥) البيت في \"ديوانه\" (١٠٢)، \"جامع البيان\" للطبري ١٦/ ٢٣٤، \"المحرر الوجيز\" لابن عطية ٨/ ٩٠.\nوالمعنى: وهبت الريح من جهة جبل أُرل، تدفع قطع السحاب. والصراد: السحاب الَّذي لا ماء فيه.\n(٦) هكذا في الأصل، و(ك): أرك، وفي (ن): أردك، وفي بعض المصادر أرل: وهو جبل بأرض غطفان إذا هبت الرياح من شمال أتت من عرضه.","vol":"15","page":133},{"text":"وقال حاتم الطائي (١):\nلِيَبْكِ على مِلْحانَ ضَيْفٌ مُدَفَّعٌ ... وأَرْمَلةٌ تُزْجيِّ مَعَ اللَّيْلِ أَرْمَلا\nوإنما قيل للبضاعة: مزجاة، لأنها غير نافقة، وإنما تجوز تجويزًا على دفع من أخذها (٢).\nوأمالها حمزة والكسائي، وفخمها الباقون (٣).\nواختلف المفسرون في هذِه البضاعة ما هي:\nفقال عكرمة عن ابن عباس: كانت دراهم رديئة زيوفا، لا تنفق إلَّا بوضيعة (٤). وقال باذان عنه: يعني: لا تنْفُق في الطعام، لأنه لا يؤخذ في ثمن الطعام إلَّا الجيد (٥).\nقال ابن أبي مليكة عنه: خَلَقُ الغِرَارَة، والحبل، ورديء المتاع (٦).\n_________\n(١) البيت في \"ديوانه\" (٨٦)، \"لسان العرب\" لابن منظور ١١/ ٢٩٧ (رمل)، \"جامع البيان\" للطبري ١٦/ ٢٣٥، \"البحر المحيط\" لأبي حيان ٥/ ٣٣٥. وملحان هو ابن حارثة بن سعد الطائي، ابن عم حاتم الطائي.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٥، \"البحر المحيط\" لأبي حيان ٥/ ٣٣٥، \"الدر المصون\" للسمين الحلبي ٦/ ٥٥٠، \"زاد المسير\" لابن الجوزي ٤/ ٢٧٨.\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٦ ب).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩١.\n(٥) انظر: \"تفسير ابن حبيب\" (١٢٦ ب)، \"البسيط\" للواحدي (١٤٩ ب).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩١، وابن المنذر أبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٦٢. خلق الغِرَارة: الرديء من التبن. انظر: \"مختار الصحاح\" للرازي (١٩٧) (غرر).","vol":"15","page":134},{"text":"قال عبد الله بن الحارث: متاع الأعراب الصوف والسمن (١).\nقال الكلبي (٢) ومقاتل (٣): الصنوبر وحبة الخضراء.\nقال سعيد بن جبير: دراهم فسول (٤) (٥).\nقال ابن إسحاق: قليلة، لا تبلغ ما كنا نشتري به منك إلَّا أن تتجاوز لنا فيها (٦).\nقال الحسن: كانت أقطا (٧).\nقال جويبر عن الضحاك: النعال والأدم (٨). وروى عنه: سويق\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩١.\n(٢) انظر: \"البسيط\" للواحدي (١٤٩ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٧٢.\nوأخرج الطبري ١٦/ ٢٣٧ نحوه عن أبي صالح.\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٦ ب) وفيه مقاتل بن حيان، \"معالم التنزيل\" للبغوي ٤/ ٢٧٢، \"البسيط\" للواحدي (١٥٠ أ)، وفيه مقاتل بن حيان أيضًا.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩١، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٦٢.\n(٥) في (ك): فلوس.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٤، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٧٧، \"معالم التنزيل\" للبغوي ٤/ ٢٧٢.\n(٧) انظر: \"تفسير ابن حبيب\" (...)، \"البسيط\" للواحدي (١٥٠ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٧٧، والذي أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٩ عنه، أنَّه قال: قليلة.\n(٨) انظر: \"البسيط\" للواحدي (١٥٠ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٥٣. =","vol":"15","page":135},{"text":"المُقْل (١).\n﴿فَأَوْفِ لَنَا الْكَيْلَ﴾ أي: أعطنا بها ما كنت تعطينا قبل بالثمن الجيد الوافي ﴿وَتَصَدَّق عَلَيْنَا﴾ وتفضل بما بين الثَّمنين الجيد والرديء، ولا تنقصنا من السعر. هذا قول أكثر المفسرين (٢).\nوقال ابن جريج (٣) والضحاك (٤): (وتصدق علينا برد أخينا علينا ﴿إِنَّ اللَّهَ يَجْزِي الْمُتَصَدِّقِينَ﴾ يثيب ﴿الْمُتَصَدِّقِينَ﴾ قال الضحاك) (٥): لم يقولوا إن الله يجزيك إن تصدقت علينا؛ لأنهم لم يعلموا أنَّه مؤمن.\n_________\n= والذي أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٩ قال: كاسدة. وكذلك أخرجه عبد بن حميد وابن المنذر كما في \"الدر النثور\" للسيوطي ٤/ ٦٢. وكذلك في \"تفسير ابن حبيب\" (١٢٦ أ).\n(١) انظر \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٥٣. والمُقْل: ثمر شجر الدوم ينضج يؤكل. انظر: \"القاموس المحيط\" للفيروزآبادي (١٣٦٧) (مقل).\n(٢) قاله الحسن وسعيد بن جبير وابن إسحاق والسدي، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٢٤١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٣.\nوانظر: \"النكت والعيون\" للماوردي ٣/ ٧٣، \"معالم التنزيل\" للبغوي ٤/ ٢٧٢ ونسبه للأكثر، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٥٤ ونسبه لأكثر المفسرين.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤٢، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٦٣.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٢.\nوضعفه الطبري في \"جامع البيان\" ١٦/ ٢٤٣ حيث قال: الصدقة في المتعارف عليه في كلام العرب إنما هي: إعطاء الرجل ذا حاجة بعض أملاكه؛ ابتغاء ثواب الله عليه، وإن كان كل معروف صدقة فتوجيه كلام الله إلى الأغلب أولى وأحرى.\n(٥) ما بين القوسين ساقط من (ن).","vol":"15","page":136},{"text":"قال عبد الله بن العلاء (١): سُئل سفيان بن عيينة، هل حُرِّمت الصدقة على أحد من الأنبياء سوى نبينا؛ فقال سفيان: ألم تسمع قوله: ﴿فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا إِنَّ اللَّهَ يَجْزِي الْمُتَصَدِّقِينَ﴾ أراهم سفيان أن الصدقة كانت لهم حلالًا، وإنَّها حُرِّمت على نبينا - ﷺ - (٢).\nويروى أن الحسن البصري سمع رجلًا يقول: اللهم تصدق عليَّ!\nفقال: يا هذا، إن الله لا يتصدق؛ وإنما يتصدق من يبغي (٣) الثواب، قل: اللهم أعطني أو تفضل عليَّ! (٤)\n\n<span data-type=\"title\" id=toc-2059>٨٩ </span>- قوله - ﷿- ﴿قَالَ هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ إِذْ أَنْتُمْ جَاهِلُونَ (٨٩﴾\nاختلفوا في السبب الَّذي حمل يوسف على هذا القول.\nفقال ابن إسحاق: ذُكر لي أنهم لما كلموه هذا الكلام، غلبته نفسه، وأدركته الرقة، فارفض دمعه ساكبًا، ثم باح لهم بالذي كان يكتم فقال: ﴿هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ﴾ الآية (٥).\n_________\n(١) عبد الله بن العلاء بن زبر الربعي، أبو زبر، ثقة.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤٢، وانظر: \"تفسير ابن حبيب\" (١٢٦ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٧٩، \"معالم التنزيل\" للبغوي ٤/ ٢٧٢.\nوأخرج الطبري في \"جامع البيان\" عن مجاهد نحوه ١٦/ ٢٤٣.\n(٣) في (ك): يبتغي.\n(٤) انظر: \"تفسير ابن حبيب\" (١٢٦ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٥٤، \"معالم التنزيل\" للبغوي ٤/ ٢٧٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤٣، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٣.","vol":"15","page":137},{"text":"وقال الكلبي (١): إنما قال ذلك حين حكى لإخوته أن مالك بن ذعر قال: إني وجدت غلامًا في بئر، من حاله كيت وكيت، فابتعته من قوم بكذا درهمًا. فقالوا: أيها الملك نحن بعنا ذلك الغلام منه. فغاظ يوسف ذلك وأمر بقتلهم، وذهبوا بهم ليقتلوا، فولى يهوذا وهو يقول: كان يعقوب يبكي ويحزن لفقد واحد منّا حتَّى كفّ بصره وكيف إذا أتاه قتل بنيه كلهم؟ ! ثم قالوا له: إن فعلت بنا ذلك فابعث بأمتعتنا إلى أبينا فإنّه بمكان كذا وكذا فذلك حين رحمهم وبكى، وقال لهم ذلك القول.\nوقال بعضهم (٢): إنما قال ذلك حين قرأ كتاب أبيه إليه. وذلك أنَّه يعقوب لما قيل له: إن ابنك سرق كتب إليه: من يعقوب إسرائيل الله بن إسحاق ذبيح بن إبراهيم خليل الله، أما بعد:\nفإنا أهل بيت مُوكل بنا البلاء، فأما جدي فشُدَّت يداه ورجلاه ورمي به (٣) إلى النار ليحرق فنجَّاه الله، وجعل عليه النّار بردًا\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٢، وفي \"زاد المسير\" لابن الجوزي ٤/ ٢٧٩، رواه أبو صالح عن ابن عباس، وفي \"بحر العلوم\" ٢/ ١٧٥ بغير نسبة.\n(٢) انظر: \"تفسير ابن حبيب\" (١٢٦ ب).\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٨٥ عن أبي روق، وذكره في \"الدر المنثور\" للسيوطي ٤/ ٥٦ وعزاه لابن أبي حاتم فقط. وحكاه في \"معالم التنزيل\" للبغوي ٤/ ٢٧١ عن عبد الله بن يزيد بن أبي فروة.\nونقل بعضه القرطبي ٩/ ٢٥٦ وعزاه لابن عباس وأشار إليه في \"زاد المسير\" لابن الجوزي ٤/ ٢٧٩.\n(٣) في (ن): وألقي، وفي (ك): ووضع في النار.","vol":"15","page":138},{"text":"وسلامًا. وأمّا أبي فوضع السكين (١) على قفاه ليقتل ففداه الله، وأمَّا أنا فكان لي ابن، وكان أحبّ أولادي إليَّ، فذهب به إخوته إلى البرية، ثم أتوني بقميصه ملطخًا بالدم وقالوا: قد أكله الذئب. فذهبت عيناي، ثم كان لي ابن وكان أخاه من أمه وكنت أتسلى به، فذهبوا به، ثم رجعوا وقالوا: إنه سَرَق وإنّك حبسته لذلك. وإنّا أهل بيت لا نسرق ولا نلد سارقًا، فإن رددته إليَّ وإلا دعوت عليك دعوة تدرك السابع من ولدك. فلما قرأ يوسف الكتاب لم يتمالك البكاء (٢) وعيل صبره فقال لهم ذلك.\nوقال بعضهم (٣): إنما قال ذلك حين سأل أخاه بنيامين هل لك ولد؟ قال: نعم، ثلاثة بنين. قال: فما سميتهم؟ قال: سميت الأكبر منهم يوسف. قال: ولِمَ؟ قال: محبة لك لأذكرك به.\nقال: فما سميت الثاني؟ قال: ذئبًا. قال: ولمَ سميته بالذئب وهو سبعٌ عاقر؟ قال: لأذكرك به.\nقال: فما سميت الثالث؟ قال: دمًا. قال: ولمَ؟ قال: لأذكرك به. فلما سمع يوسف هذِه المقالة خنقته العَبرة ولم يتمالك، فقال لإخوته لما دخلوا عليه: ﴿هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ﴾ إذ فرقتم بينهما وصنعتم ما صنعتم.\n_________\n(١) في (ن)، (ك): فشدت يداه ورجلاه فوضع السكين.\n(٢) زيادة، من (ن)، (ك).\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٧ أ).","vol":"15","page":139},{"text":"﴿إِذْ أَنْتُمْ جَاهِلُونَ﴾ ما يؤول إليه أمر يوسف (١).\nوقيل: مذنبون؛ لأن المذنب جاهل في وقت ذنبه (٢).\nقال ابن عباس: إذ أنتم صبيان (٣).\nقال الحسن: شبان (٤). وهذا غير بعيد عن الصواب (٥)، لأن مطية الجهل الشباب.\nفإن سُئل عن معنى قول يوسف: ﴿مَا فَعَلْتُمْ بِيُوسُفَ وَأَخِيهِ﴾ وقيل: ما كان منهم إلى أخيه وهم لم يسعوا في حبسه؟\nفالجواب: أنَّهم لما أطلقوا ألسنتهم على أخيهم بسبب الصاع بالسب قال، وقالوا: ما رأينا مثلكم (٦) يا بني راحيل كما ذكرنا. فعاتبهم يوسف على ذلك (٧).\nوقيل: إنهما لما كانا من أم واحدة، فكانوا يؤذونه بعد فقد يوسف\n_________\n(١) اختاره الطبري في \"جامع البيان\" ١٦/ ٢٤٤، وانظر: \"النكت والعيون\" للماوردي ٣/ ٧٤، \"معالم التنزيل\" للبغوي ٤/ ٢٧٣.\n(٢) انظر: \"النكت والعيون\" للماوردي ٣/ ٧٤، \"معالم التنزيل\" للبغوي ٤/ ٢٧٣، \"زاد المسير\" لابن الجوزي ٤/ ٢٨٠.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٥٦، \"زاد المسير\" لابن الجوزي ٤/ ٢٨٠.\n(٤) انظر: \"تفسير ابن حبيب\" (١٢٧ أ)، \"البسيط\" للواحدي (١٥١ أ)، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٥٦.\n(٥) وهذا هو الَّذي رجحه السمرقندي في \"بحر العلوم\" ٢/ ١٧٥، وابن حبيب في \"تفسيره\" (١٢٧ أ)، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٥٦.\n(٦) في (ن): منكم.\n(٧) انظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٨٠.","vol":"15","page":140},{"text":"فعاتبهم على ذلك (١).\n\n<span data-type=\"title\" id=toc-2060>٩٠ </span>- ﴿قَالُوا أَإِنَّكَ لَأَنْتَ يُوسُفُ﴾\nقرأ ابن محيصن وابن كثير: (إِنَّكَ) على الخبر.\nوقرأ الآخرون على الاستفهام (٢). ودليلهم قراءة أُبي بن كعب (أَوَ أَنْتَ يُوسُفُ) (٣).\nقال ابن إسحاق: لما قال يوسف لإخوته: ﴿هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ﴾ الآية. كشف عنهم الغطاء، ورفع الحجاب، فعرفوه. وقالوا: ﴿أَإِنَّكَ لَأَنْتَ يُوسُفُ﴾.\nوروى جويبر (٤)، عن الضحاك (٥)، عن ابن عباس قال: قال لهم يوسف ﴿هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ﴾ الآية. ثم تبسم يوسف، وكان إذا ابتسم كأنَّ ثناياه اللؤلؤ المنظوم، فلما أبصروا ثناياه شبهوه بيوسف، فقالوا له استفهامًا: ﴿أَإِنَّكَ لَأَنْتَ يُوسُفُ﴾ (٦).\n_________\n(١) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٤ عن ابن إسحاق نحوه. وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٨٠، \"البسيط\" للواحدي (١٥١ أ).\n(٢) انظر: \"السبعة\" لابن مجاهد (٣٥١)، \"التلخيص في القراءات الثمان\" لأبي معشر (٢٩٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٥.\n(٣) انظر: \"المحتسب\" لابن جني ١/ ٣٤٩، والطبري في \"جامع البيان\" ١٦/ ٢٤٥.\n(٤) ضعيف جدًّا.\n(٥) ابن مزاحم، صدوق، كثير الإرسال.\n(٦) إسناده ضعيف جدًّا؛ فيه جويبر، حكاه عنه الواحدي في \"البسيط\" (١٥١ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٥٦.","vol":"15","page":141},{"text":"[١٥٤٢] وأخبرني ابن فنجويه (١)، حدثنا مخلد (٢) بن جعفر الباقرحي (٣)، حدثنا الحسن بن علويه (٤)، حدثنا إسماعيل بن عيسى (٥)، حدثنا إسحاق بن بشر (٦)، عن ابن سمعان (٧)، عن عطاء (٨)، عن ابن عباس قال: إن إخوة يوسف لم يعرفوه حتَّى وضع التاج عنه، وكان له في قرنه علامة، وكان ليعقوب مثلها، وكان لإسحاق مثلها، وكان لسارة مثلها، شبه الشامة البيضاء (٩) فلما قال لهم: ﴿هَلْ عَلِمْتُمْ مَا فَعَلْتُمْ بِيُوسُفَ﴾ الآية. رفع التاج عن رأسه فعرفوه فقالوا: ﴿أَإِنَّكَ لَأَنْتَ يُوسُفُ﴾ (١٠).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) في الأصل محمد، والتصويب من (ن) والمصادر.\n(٣) اختلط بعد أن كان أمره مستقيمًا.\n(٤) ثقة.\n(٥) ضعفه الأزدي وصححه غيره.\n(٦) كذاب.\n(٧) عبد الله بن زياد بن سليمان بن سمعان، متروك من السابعة.\n(٨) عطاء بن أبي رباح، ثقة، فقيه، فاضل، لكنه كثير الإرسال.\n(٩) ساقطة من (ك)، (ن).\n(١٠) [١٥٤٢] الحكم على الإسناد:\nإسناده ضعيف جدًّا. إسحاق بن بشار وابن إسحاق متروكان.\nالتخريج:\nذكره ابن الجوزي في \"زاد المسير\" لابن الجوزي ٤/ ٢٨١، والبغوي في \"معالم التنزيل\" ٤/ ٢٧٤.","vol":"15","page":142},{"text":"﴿قَالَ أَنَا يُوسُفُ وَهَذَا أَخِى﴾ بنيامين ﴿قَدْ مَنَّ اللهُ عَلَيْنًا﴾ بأن جمع بيننا بعد ما فرقتم ﴿إِنَّهُ مَنْ يَتَّقِ﴾ الله بأداء فرائضه واجتناب معاصيه ﴿وَيَصْبِرُ﴾ عما حرَّم الله عليه.\nوقال ابن عباس: يتق الزنا، ويصبر على العزوبية (١).\nقال مجاهد: يتق معصية الله، ويصبر على السجن (٢).\n﴿فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ﴾. قال: فقالوا مقرين معتذرين:\n\n<span data-type=\"title\" id=toc-2061>٩١ </span>- ﴿قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا﴾\nاختارك الله علينا، وفضلك بالعلم والحلم، والعقل والفضل، والحسن والملك (٣).\n﴿وَإِنْ كُنَّا لَخَاطِئِينَ﴾ وما كنا في صنيعنا لك إلَّا مخطئين مذنبين. يقال: خَطِئَ يَخْطَأُ خَطْأً وخِطأً، وأَخْطَأ يُخْطئ إِخْطَاءً، إذا\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٢٧ أ)، \"زاد المسير\" ٤/ ٢٨١، \"معالم التنزيل\" للبغوي ٤/ ٢٧٤.\nوقاله إبراهيم النخعي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤٥، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٨٢، \"معالم التنزيل\" للبغوي ٤/ ٢٧٤.\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ٢٤٥، \"البسيط\" للواحدي (١٥٢ أ) ونسبه للمفسرين. وقال نحوه قتادة، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٤. وكذلك قال نحوه ابن إسحاق أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٤.","vol":"15","page":143},{"text":"أذنب (١).\nوقال: أمية بن الأسكر (٢) (٣):\nوإِنَّ مُهَاجِريْن تَكَنَّفَاهُ ... عداءٌ إذْ لَقَدْ خَطِئا وخَانَا (٤)\nوقيل لابن عباس؛ كيف قالوا: إنّا كنّا خاطئين وقد تعمدوا بذلك؟\nفقال: أخطئوا الحق وإن تعمدوا. وكل من أتى ذنبًا كذلك يخطئ المنهاج الَّذي عليه من الحق حتَّى يقع في الشبهة والمعصية.\n* * *\n_________\n(١) انظر: \"تهذيب اللغة\" للأزهري ٧/ ٤٩٦ (خطأ)، \"الصحاح\" للجوهري ١/ ٤٧ (خطأ)، \"معاني القرآن\" للزجاج ٣/ ١٢٨، \"جامع البيان\" للطبري ١٦/ ٢٤٥.\n(٢) في الأصل: الأشرف، وفي (ك): الأسكن. والتصويب من (ن) والمصادر.\n(٣) هو أمية بن حَرْ ثان بن الأسكر، شاعر جاهلي.\n(٤) البيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٨، \"جامع البيان\" للطبري ١٦/ ٢٤٥.","vol":"15","page":144},{"text":"<span data-type=\"title\" id=toc-2062>٩٢ </span>- فـ ﴿قَالَ﴾\nيوسف وكان حليمًا موفقًا: ﴿لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ﴾ لا تعيير (١)، ولا تأنيب عليكم (٢)، ولا أذكر لكم ذنبكم بعد اليوم (٣).\nوأصل التثريب: الإفساد. وهي لغة أهل الحجاز (٤)، ومنه قول النبي - ﷺ -: \"إذا زنت أمة أحدكم فليجلدها الحد ولا يثربها\" (٥) أي: لا يُعَيِّرها بالزنا.\nثم دعا يوسف -﵇- لهم بالعفو فقال: ﴿يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ﴾.\n[١٥٤٣] أخبرني ابن فنجويه (٦)، حدثني مخلد (٧)، حدثني الحسن\n_________\n(١) قاله سفيان بن عيينة، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٥، وقاله الكلبي انظر: \"البسيط\" للواحدي (١٥٢ أ).\n(٢) قاله ابن إسحاق، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٥.\n(٣) قاله السدي، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤٧، وانظر: \"البسيط\" للواحدي (١٥٣ أ).\n(٤) انظر: \"تهذيب اللغة\" للأزهري ١٥/ ٢٧٩ (ثرب)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٨، \"معاني القرآن\" للزجاج ٣/ ١٢٨، \"لسان العرب\" لابن منظور ١/ ٢٣٥ (ثرب).\n(٥) أخرجه البخاري في البيوع، باب بيع العبد الزاني (٢١٥٢)، ومسلم في الحدود، باب رجم اليهود (١٧٠٣)، وأبو داود في الحدود، باب في الأمة تزني ولم تحصن (٤٤٧٠)، وأحمد في \"المسند\" ٢/ ٢٤٩ (٧٣٩٥) من حديث أبي هريرة.\n(٦) ثقة، صدوق، كثير الرواية للمناكير.\n(٧) مخلد بن جعفر، اختلط بعد أن كان أمره مستقيمًا.","vol":"15","page":145},{"text":"بن علويه (١)، حدثنا إسماعيل بن عيسى (٢)، حدثنا إسحاق بن بشر (٣)، عن ابن سمعان (٤)، عن عطاء (٥)، عن ابن عباس قال: أخذ النبي - ﷺ - بعضادتي الباب يوم فتح مكة، وقد لاذ الناس بالبيت فقال: \"الحمد لله الذي صدق وعده، ونصر عبده، وهزم الأحزاب وحده، ثم قال: ماذا تظنون؟ قالوا: نظن خيرًا، أخ كريم وابن أخ كريم، وقد قدرت. قال: وأنا أقول كما قال أخىِ يوسف -﵇-: ﴿قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ (٩٢)﴾ \" (٦).\nقال السدي (٧) وغيره: فلما عَرَّفهم يوسف -﵇- نفسه سألهم عن أبيه فقال: ما فعل أبي بعدي؛ قالوا: ذهبت عيناه. فأعطاهم قميصه\n_________\n(١) ثقة.\n(٢) ضعفه الأزدي وصححه غيره.\n(٣) كذاب.\n(٤) متروك.\n(٥) عطاء بن أبي رباح، ثقة، فقيه، لكنه كثير الإرسال.\n(٦) [١٥٤٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ إسحاق بن بشر كذاب، وابن سمعان متروك.\nالتخريج:\nأخرجه ابن سعد في \"الطبقات الكبرى\" ٢/ ١٤١، وابن هشام في \"السيرة النبوية\" ٢/ ٤١٢ من طريق الزهريّ عن بعض آل عمر بنحوه. وهو ضعيف أيضًا لجهالة بعض آل عمر.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٦، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٨٣، ونسبه الواحدي في \"البسيط\" (١٥٢ ب) للمفسرين.","vol":"15","page":146},{"text":"وقال:\n\n<span data-type=\"title\" id=toc-2063>٩٣ </span>- ﴿اذْهَبُوا بِقَمِيصِي هَذَا فَأَلْقُوهُ عَلَى وَجْهِ أَبِي يَأْتِ بَصِيرًا﴾\nيَعُد مبصرًا (١). وقيل: يأتيني. يأتِ بصيرًا؛ لأنه كان دعاه (٢).\nوقال الضحاك: كان ذلك القميص من نسيج الجنة (٣).\n[١٥٤٤] أخبرني ابن فنجويه (٤)، أخبرنا مخلد بن جعفر (٥)، حدثنا الحسن بن علويه (٦)، حدثنا إسماعيل بن عيسى (٧)، حدثنا إسحاق بن بشر (٨)، عن ابن (٩) السدي (١٠)، عن أبيه، عن مجاهد (١١) في هذِه الآية قال: وكان يوسف أعلم بالله من أن يعلم أن قميصه يرد على يعقوب بصره؛ ولكن ذلك كان قميص إبراهيم الذي ألبسه الله -﷿- في النار من حرير الجنة، وكان كساه إسحاق، وكان إسحاق كساه يعقوب، وكان يعقوب أدرج القميص فجعله في قصبة، وعلقه في عنق يوسف، لما\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٥٥، \"زاد المسير\" لابن الجوزي ٤/ ٢٨٣.\n(٢) انظر: \"تفسير ابن حبيب\" (١٢٧ أ)، \"معالم التنزيل\" للبغوي ٤/ ٢٧٥.\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٧ أ)، \"معالم التنزيل\" للبغوي ٤/ ٢٧٥.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) مخلد بن جعفر، اختلط بعد أن كان أمره مستقيمًا.\n(٦) ثقة.\n(٧) ضعفه الأزدي وصححه غيره.\n(٨) كذاب.\n(٩) ساقطة من (ن).\n(١٠) لم يتبين لي من هو.\n(١١) مجاهد بن جبر، ثقة، إمام في التفسير والعلم.","vol":"15","page":147},{"text":"كان يخاف عليه من العين، فأمره جبريل -﵇- أن يرسل القميص فإن فيه ريح الجنة، لا يقع على مبتلى ولا سقيم إلا صحّ وعوفي (١). ﴿وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ﴾\n\n<span data-type=\"title\" id=toc-2064>٩٤ </span>- قوله تعالى ﴿وَلَمَّا فَصَلَتِ الْعِيرُ﴾\nيعني: خرجت (٢) من عريش مصر متوجهة إلى كنعان.\n﴿قَالَ أَبُوهُمْ﴾ لولد ولده ﴿إِنِّي لَأَجِدُ رِيحَ يُوسُفَ﴾.\nروي: أن الريح استأذنت ربها في أن تأتي يعقوب -﵇- بريح يوسف قبل أن يأتيه البشير، فأذن لها فأتته بها (٣).\n_________\n(١) [١٥٤٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا، إسحاق بن بشر كذاب.\nالتخريج:\nذكره عنه في \"البسيط\" للواحدي (١٥٣ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٧٥.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٦ نحوه عن عبد الله بن حنطب قوله. وإسناده ضعيف.\nوأخرج أبو الشيخ نحوه عن ابن عباس كما في \"الدر المنثور\" للسيوطي ٤/ ٦٥.\nوأخرج الواحدي في \"الوسيط\" للواحدي ٢/ ٦٣١ نحوه عن أنس مرفوعًا. وفيه عباد بن كثير الثقفي وهو متروك. انظر: \"ميزان الاعتدال\" للذهبي ٢/ ٣٧١، \"تهذيب الكمال\" للمزي ٥/ ١٠٠.\n(٢) قاله السدي، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٧.\nوقاله أيضًا وهب، حكاه عنه ابن حبيب في \"تفسيره\" (١٢٧ ب).\nوفَصَل في اللغة: خرج. انظر: \"تهذيب اللغة\" للأزهري ١٤/ ١٩٤ (فصل).\n(٣) قاله أبو أيوب الهوازني، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٢٤٩، \"تاريخ الرسل والملوك\" للطبري ١/ ١٨٥.","vol":"15","page":148},{"text":"[١٥٤٥] أخبرني الحسين بن محمد (١)، حدثنا مخلد بن جعفر الباقرحي (٢)، حدثنا الحسن بن علويه (٣)، حدثنا إسماعيل بن عيسى (٤)، حدثنا إسحاق بن بشر (٥)، عن ابن (٦) السدي، عن أبيه (٧)، عن مجاهد (٨) قال: أصاب يعقوبَ ريح يوسف من مسيرة ثلاثة أيام، وذلك أنّه هبت ريح فصفقت القميص فاحتملت الريحُ ريحَ القميص إلى يعقوب فوجد ريح الجنة، فعلم أنّ ليس في الأرض من ريح الجنّة إلا ما كان من ذلك القميص فمن ثم قال: ﴿إِنِّي لَأَجِدُ رِيحَ يُوسُفَ﴾ (٩).\n_________\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) اختلط بعد أن كان أمره مستقيمًا.\n(٣) ثقة.\n(٤) ضعفه الأزدي وصححه غيره.\n(٥) كذاب.\n(٦) ساقطة من (ن)، وابن السدي، لم يتبين لي من هو.\n(٧) لم يتبين لي من هو.\n(٨) ثقة، إمام في التفسير وفي العلم.\n(٩) [١٥٤٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه إسحاق بن بشر متروك.\nالتخريج:\nحكاه عنه في \"البسيط\" للواحدي (١٥٣ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٨٤، \"معالم التنزيل\" للبغوي ٤/ ٢٧٥.\nوقد تعقب هذا ابن عطية بقوله: وهذا كله يحتاج إلى سند، والظاهر أنه قميص يوسف الذي هو منه بمنزلة قميص كل أحد، وهكذا تبين الغرابة بأن وجد ريحه =","vol":"15","page":149},{"text":"[١٥٤٦] وأخبرنا الحسين بن محمد (١)، حدثنا القطيعي (٢)، حدثنا عبد الله أحمد بن حنبل (٣)، حدثني أبي (٤)، حدثنا محمد بن فضيل (٥) (٦)، أخبرنا ضرار، يعني: أبا سنان (٧)، عن ابن أبي الهذيل (٨) قال سمعت ابن عباس يقول: وجد يعقوب -﵇- ريح يوسف وهو منه على مسيرة ثمان ليال (٩).\n[١٥٤٧] وأخبرني عبد الله بن حامد (١٠)، أخبرنا حامد بن\n_________\n= من بعد، ولو كان من قميص الجنة لما كان في ذلك غرابة ولوجده كل أحد.\nانظر: \"المحرر الوجيز\" لابن عطية ٨/ ٧١.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن جعفر بن حمدان، أبو بكر القطيعي، ثقة.\n(٣) عبد الله بن أحمد بن حنبل الشيباني، ثقة، حافظ.\n(٤) أحمد بن محمد بن حنبل الشيباني، الإمام الحافظ، المتقن، الثقة.\n(٥) في (ن)، (ك): الفضل. والصواب في ما في الأصل.\n(٦) صدوق، رُمي بالتشيع.\n(٧) ضرار بن مرة الشيباني، أبو سنان الكوفي، ثقة ثبت.\n(٨) عبد الله بن أبي الهذيل العنزي، ثقة.\n(٩) [١٥٤٦] الحكم على الإسناد:\nإسناده حسن.\nالتخريج.\nأخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٢٩، والطبري في \"جامع البيان\" ١٦/ ٢٤٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٧، وأحمد في \"الزهد\"، وابن المنذر وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٥٨١.\n(١٠) لم يُذكر بجرح أو تعديل.","vol":"15","page":150},{"text":"محمد (١)، حدثنا أبو زكريا (٢) يحيى بن عبد الله بن ماهان الكرابيسي (٣)، حدثنا علي بن الجعد (٤) (أخبرنا شعبة (٥)، عن أبي سنان (٦) قال: سمعت عبد الله بن أبي الهذيل (٧) يحدث عن ابن عباس في هذِه الآية قال) (٨): وجد ريحه من مسيرة ما بين البصرة والكوفة (٩).\nوقال الحسن: ذُكر لنا أنه كان بينهما ثمانون (١٠) فرسخًا (١١). [١٥٤٨] أخبرنا أبو بكر العبدوسي (١٢)، أخبرنا أبو الحسن\n_________\n(١) حامد بن محمد لم أجده.\n(٢) في (ن): أبو عياش.\n(٣) قال الأزدي: لا يحتج به.\n(٤) أبو الحسن البغدادي، ثقة، ثبت، رُمي بالتشيع.\n(٥) ابن الحجاج، ثقة، حافظ، متقن.\n(٦) ضرار بن مرة الشيباني، ثقة، ثبت.\n(٧) أبو المغيرة الكوفي، ثقة.\n(٨) ما بين القوسين ساقط من (ن).\n(٩) [١٥٤٧] الحكم على الإسناد:\nإسناده ضعيف؛ ابن ماهان، لا يحتج به، وحامد بن محمد لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٢٥٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٧.\n(١٠) في الأصل: اثنان وثمانون، والتصويب من (ن)، (ك)، والمراجع.\n(١١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٥١.\n(١٢) محمد بن أحمد بن عبدوس، أبو بكر النيسابوري، النحوي الفقيه، لم يذكر بغير هذا.","vol":"15","page":151},{"text":"المحفوظي (١)، حدثنا عبد الله بن هاشم (٢)، حدثنا عبد الرحمن بن مهدي (٣)، عن سفيان (٤)، عن خصيف (٥)، عن مجاهد: ﴿لَوْلَا أَنْ تُفَنِّدُونِ﴾ قال: تسفهون (٦).\nقال الوالبي عن ابن عباس: تجهلون (٧).\nقال ابن جريج، وابن أبي نجيح عن مجاهد (٨): لولا أن تقولوا ذهب عقلك.\nقال سعيد بن جبير، والسدي، والضحاك: تكذبون (٩). وهي رواية\n_________\n(١) علي بن أحمد بن محفوظ بن معقل المحفوظي، أبو الحسن النيسابوري، لم يُذكر بجرح أو تعديل.\n(٢) ثقة، صحيح السماع.\n(٣) المحدث الحافظ الثقة الناقد.\n(٤) الثوري، ثقة، حافظ، كان ربما دلس.\n(٥) خصيف بن عبد الرحمن الجزري، أبو عون، صدوق سيئ الحفظ، خلط بآخره، ورُمي بالإرجاء.\n(٦) [١٥٤٨] الحكم على الإسناد:\nفيه خصيف، صدوق سيئ الحفظ.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٢٥٣، وذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٤٩٠.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٥٣، وحكاه ابن حبيب في \"تفسيره\" (١٢٧ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٧٥.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٥٤، وحكاه ابن حبيب في \"تفسيره\" (١٢٧ ب)، وابن الجوزي في \"زاد المسير\" ٤/ ٢٨٥.\n(٩) أخرجها عنهم الطبري في \"جامع البيان\" ١٦/ ٢٥٤ - ٢٥٥، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٨٥.","vol":"15","page":152},{"text":"العوفي عن ابن عباس (١).\nقال الحسن وقتادة (٢): تهرّمون. ومثله روى إسرائيل، عن ابن أبي يحيى (٣)، عن مجاهد (٤).\nقال ربيع: تحمقون (٥).\nقال جويبر عن الضحاك: تهرمون، فتقولون شيخ كبير قد خرف وذهب عقله.\nقال ابن يسار: تضعفون. قال أبو عمرو بن العلاء: تقبحون. قال الكسائي: تعجزون. قال الأخفش: تلومون (٦).\nقال أبو عبيدة: تضللون (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٨، وحكاه عنه ابن حبيب في \"تفسيره\" (١٢٧ ب)، وابن الجوزي في \"زاد المسير\" ٤/ ٢٨٥.\n(٢) أخرجه عنهما الطبري في \"جامع البيان\" ١٦/ ٢٥٥.\n(٣) محمد بن أبي يحيى الأسلمي، أبو عبد الله المدني، واسم أبي يحيى سمعان، صدوق.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٨، وذكره ابن الجوزي في \"زاد المسير\" ٤/ ٢٨٥. وإسناده حسن.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٥.\n(٦) ذكرها عنهم ابن حبيب في \"تفسيره\" (١٢٧ ب)، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٦١. وقال: وكلها متقاربة.\n(٧) انظر: \"تفسير ابن حبيب\" (١٢٧ ب).\nواختار هذا القول ابن حبيب لأنهم ضللوه في موضعين: ﴿إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ﴾، ﴿إِنَّكَ لَفِي ضَلَالِكَ الْقَدِيمِ﴾. واختار الطبري أنها عبارات متقاربة =","vol":"15","page":153},{"text":"وأصل الفند: الفساد (١). قال النابغة:\nإِلّا سليمانَ إِذْ قَالَ المَلِيْكُ لَهُ ... قُم فِي البَرِيّةِ فَاحْدُدها عَن الفَنَدِ (٢)\nأي: امنعها عن الفساد، ولذلك قيل: اللّوم (٣) تفنيد.\nقال الشاعر (٤):\nيَا صَاحِبَيَّ دَعَا لَوْمِي وَتَفَنِيْدِي ... فَلَيْسَ مَا فَاتَ مِنْ أَمرٍ بِمَردُودِ\nوقال جرير بن عطية (٥):\nيَا عَاذِلَيَّ دَعَا المَلامَ وأقْصُرَا ... طَالَ الهوى وأَطَلْتُمَا التَفْنِيْدا\nويقال: أفند فلانًا الدهر إذا أفسده، ومنه قول ابن مقبل (٦):\n_________\n= المعنى، محتمل جميعها ظاهر التنزيل. انظر: \"جامع البيان\" للطبري ١٦/ ٢٥٦.\n(١) انظر: \"القاموس المحيط\" للفيروزآبادي (٣٩٢) (فند)، \"مختار الصحاح\" للرازي (٢١٤) (فند).\n(٢) البيت في \"ديوانه\" (١٣)، \"لسان العرب\" لابن منظور ٣/ ١٤٢ (حدد)، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٣، \"الدر المصون\" للسمين الحلبي ٦/ ٥٥٧.\n(٣) في (ن)، (ك): للوم.\n(٤) هو هانئ بن سكيم العدوي، والبيت في \"ديوانه\" (١٩٦)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣١٨، \"جامع البيان\" للطبري ١٦/ ٢٥٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦٥، \"البحر المحيط\" لأبي حيان ٥/ ٣٣.\n(٥) جرير بن عطية بن حذيفة الكلبي اليربوعي.\n(٦) البيت في \"ديوانه\" (ص ١٣٢)، وعند الطبري في \"جامع البيان\" ١٦/ ٢٥٢، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٦١، أبو حيان في \"البحر المحيط\" =","vol":"15","page":154},{"text":"دَعِ الدَّهْرَ يَفْعَلْ مَا أَرَادَ فإنَّهُ ... إِذَا كلَّفَ الإِفْنَادَ بِالنَّاسِ أَفْنَدا\n\n<span data-type=\"title\" id=toc-2065>٩٥ </span>- قوله ﷿ ﴿قَالُوا﴾\nيعني: أولاد أولاده (١) (٢): ﴿تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ﴾ خطئك القديم من حبك يوسف، لا تنساه (٣).\n\n<span data-type=\"title\" id=toc-2066>٩٦ </span>- ﴿فَلَمَّا أَنْ جَاءَ الْبَشِيرُ﴾\nوهو المبشر برسالة يوسف.\nقال ابن عباس: البريد وهو يهوذا بن يعقوب (٤).\n_________\n= ٥/ ٣٣٦، السمين الحلبي في \"الدر المصون\" ٦/ ٥٥٧.\n(١) في (ك): أولاده له.\n(٢) قاله السدي، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٩. وقاله ابن عباس، ذكره عنه ابن الجوزي في \"زاد المسير\" ٤/ ٢٨٥. وقاله أيضًا الكلبي، انظر؛ \"تنوير المقباس\" (١٥٣)، \"البسيط\" للواحدي (١٥٣ ب).\nوقالوا ذلك، لأن بنيه كانوا بمصر. انظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٨٥.\n(٣) قاله ابن عباس وقتادة وابن إسحاق وابن زيد وغيرهم، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٢٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٨.\nوانظر: \"تفسير ابن حبيب\" (١٢٧ ب)، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٩٠.\nوالقول الثاني: أن الضلال هنا بمعنى: الشقاء، ويكون المعنى: إنك لفي شقائك القديم بما تكابد من الأحزان على يوسف. وهذا قول مقاتل. انظر: \"تفسيره\" (١٥٧ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٨٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٩.","vol":"15","page":155},{"text":"قال ابن مسعود: جاء البشير بين يدي العير (١).\nقال السدي: قال يهوذا: أنا ذهبت بالقميص ملطخًا بالدم إلى يعقوب فأخبرته أن يوسف أكله الذئب، وأنا أذهب اليوم بالقميص فأخبره أنه حيّ؛ فأفرحه كما أحزنته (٢).\nقال ابن عباس: حمله يهوذا دُونهم وخرج حاسرًا حافيًا، وجعل يعدو حتى أتى أباه، وكان معه سبعة أرغفة لم يستوف أكلها، وكانت المسافة ثمانين (٣) فرسخًا (٤).\nوروى جويبر (٥)، عن الضحاك (٦)، عن ابن عباس قال: البشير مالك بن ذعر رجل من أهل مدين (٧).\n﴿أَلْقَاهُ﴾ يعني: ألقى البشير قميص يوسف ﴿عَلَى وَجْهِهِ﴾ (أي:\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٩ بلفظ: كان ابن مسعود يقرأ. وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٥٨. وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٨٦، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦١.\n(٣) في (ن): ثمانون.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٦.\n(٥) جويبر بن سعيد الأزدي، ضعيف جدًّا.\n(٦) الضحاك بن مزاحم، صدوق، كثير الإرسال.\n(٧) الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ آفته جويبر.\nوالذي عند الطبري في \"جامع البيان\" ١٦/ ٢٥٩ من طريق جويبر عن الضحاك: أنه يهوذا بن يعقوب. وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٦.","vol":"15","page":156},{"text":"وجه) (١) يعقوب ﴿فَارْتَدَّ بَصِيرًا﴾ فعاد بصيرًا بعد أن كان عمي (٢).\n[١٥٤٩] أخبرني ابن فنجويه (٣)، حدثنا أبو بكر القطيعي (٤)، حدثنا عبد الله بن أحمد بن حنبل (٥)، حدثني أبو عبد الله السُّلمي (٦) قال: سمعت يحيى بن سليم (٧) (٨) عَمَّن ذكره قال: كان يعقوب أكرم أهل الأرض على ملك الموت ﵉، وإن ملك الموت استأذن ربه في أن يأتي يعقوب فأذن له، فجاءه فقال له يعقوب: يا ملك الموت! أسألك بالذي خلقك هل قبضت نفس يوسف فيمن قبضت من النفوس؟ قال: لا. قال ملك الموت: يا يعقوب ألا أعلمك كلمات! قال: بلى. قال: قل: يا ذا المعروف الدائم الذي لا يقطع أبدًا ولا يحصيه غيرك! قال: فدعا بها يعقوب في تلك الليلة فلم يطلع الفجر حتى طُرح القميص على وجهه فارتد بصيرًا (٩).\n_________\n(١) ساقطة من (ن).\n(٢) في (ك): أعمى.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) أحمد بن جعفر بن حمدان، ثقة.\n(٥) ثقة.\n(٦) محمد بن أحمد بن أبي خلف، ثقة.\n(٧) في (ن): محمد بن سليمان.\n(٨) يحيى بن سُليم القرشي، أبو زكريا الطائفي، صدوق سيّئ الحفظ.\n(٩) [١٥٤٩] الحكم على الإسناد:\nإسناده ضعيف؛ فيه رجل مبهم، ويحيى بن سليم، صدوق، سيئّ الحفظ. =","vol":"15","page":157},{"text":"قال الضحاك: رجع إليه بصره بعد العَمى، والقوة بعد الضعف، والشباب بعد الهرم، والسرور بعد الحزن (١).\n﴿قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ﴾ من حياة يوسف وإن الله يجمع بيننا:\n\n<span data-type=\"title\" id=toc-2067>٩٧ </span>- فـ ﴿قَالُوا﴾\nعند ذلك: ﴿يَاأَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ﴾ مذبين.\n\n<span data-type=\"title\" id=toc-2068>٩٨ </span>- ﴿قَال﴾\nيعقوب ﴿سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي﴾.\n[١٥٥٠] أخبرنا أبو بكر الجوزقي (٢)، حدثنا عبد الواحد الأَرغياني (٣)، حدثنا الأحمسي (٤)، حدثنا العنقزي (٥)، عن خلاد الصفار (٦)، عن عمرو بن قيس (٧): ﴿سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي﴾ قال:\n_________\n= التخريج:\nأخرجه أحمد في \"الزهد\" (ص ٧٨ - ٧٩)، وابن أبي الدنيا في \"الفرج بعد الشدة\" (ص ٣٩)، كلاهما من طرق عن يحيى بن سليم به. وهو من المنقول عن بني إسرائيل.\n(١) لم أجده عند غير المصنف.\n(٢) ثقة.\n(٣) عبد الواحد بن محمد بن سعيد، أبو أحمد، لم يذكر بجرح أو تعديل. الأرغياني لم أجده.\n(٤) من (ن) وهو محمد بن إسماعيل الأحمسي، ثقة.\n(٥) عمرو بن محمد العنقزي القرشي مولاهم، ثقة.\n(٦) خلاد بن عيسى، لا بأس به من السابعة.\n(٧) أبو عبد الله الكوفي، ثقة متقن.","vol":"15","page":158},{"text":"في خلوة الليل (١).\nقال أكثر المفسرين (٢): أَخَّرَه إلى السَّحر؛ وذلك أن الدعاء بالأسحار لا يحجب عن الله تعالى.\nفلما انتهى يعقوب إلى الموعد قام إلى الصلاة بالسحر فلما فرغ منها رفع يديه إلى الله -﷿- وقال: اللهم اغفر في جَزَعِي على يوسف، وقِلَّةَ صبري عنه، واغفر لولدي ما أتوا إلى أخيهم يوسف، فأوحى الله تعالى إليه: إني قد غفرت لك ولهم أجمعين.\nقال مُحارب بن دِثَار (٣): كان عمٌ ليّ يأتي المسجد فمررت بدار عبد الله بن مسعود فسمعته يقول: اللهم إنك قد دعوتني فأجبت، وأمرتني فأطعت، وهذا سَحَرٌ فأغفر في، فسألته عن ذلك؟\nفقال: إن يعقوب أخر دعاء بنيه إلى السَّحر بقوله (٤): ﴿قَالَ سوفَ\n_________\n(١) [١٥٥٠] الحكم على الإسناد:\nفيه الأرغاني لم يذكر بجرح أو تعديل، وخلاد بن عيسى، لا بأس به.\nالتخريج:\nوأخرجه الطبري في \"جامع البيان\" ١٦/ ٢٦٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٠٠ كلاهما من طريق عمرو بن محمد عن خلاد به، وإسناده صحيح.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ٢٦١، \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٠٠، \"زاد المسير\" لابن الجوزي ٤/ ٢٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦٣، \"معاني القرآن\" للزجاج ٣/ ١٢٩، \"معالم التنزيل\" للبغوي ٤/ ٢٧٦.\n(٣) محارب بن دثار بن كردوس السدوسي، أبو دثار الكوفي، حجة مطلقًا.\n(٤) في (ن)، (ك): فقال لهم.","vol":"15","page":159},{"text":"أَستَغفِرُ لَكُمْ﴾ (١).\nوروى عكرمة عن ابن عباس، عن رسول الله - ﷺ - ﴿قَالَ سَوْفَ أَستَغفِرُ لَكُمْ﴾ يقول \"حتى تأتي ليلة الجمعة\" (٢).\nقال وهب: كان يستغفر لهم كل ليلة جمعة في نيف وعشرين سنه (٣).\nوقال طاووس: أخر إلى السَّحر من ليلة الجمعة فوافق ليلة عاشوراء (٤).\n[١٥٥١] أخبرني ابن فنجويه (٥)، حدثنا عبيد الله بن محمد بن\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢. وانظر: \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٩٠.\n(٢) حديث ضعيف جدًّا. أخرجه الترمذي ٥/ ٥٦٤ في الدعوات، باب في دعاء الحفظ (٤٥٦٥). وقال: حسن غريب. والطبري في \"تاريخ الرسل والملوك\" ١/ ٢١٧، والخطيب في \"الجامع لأخلاق الراوي\" ٢/ ٢٥٩، والحاكم في \"المستدرك\" ١/ ٤٦١ وقال: هذا حديث صحيح على شرط الشيخين. وتعقبه الذهبي فقال: هذا حديث منكر شاذ. وقال الذهبي في \"سير أعلام النبلاء\" ٩/ ٢١٧: هذا عندي موضوع. وقال ابن كثير في \"تفسير القرآن العظيم\": هذا غريب من هذا الوجه وفي رفعه نظر ٢/ ٤٩٠. والآفة فيه من سليمان ابن بنت شرحبيل فإنه منكر الحديث كان كان حافظًا قاله الذهبي في \"سير أعلام النبلاء\" ٩/ ٢١٨.\n(٣) حكاه عنه ابن حبيب في \"تفسيره\" (١٢٨ أ)، والبغوي في \"معالم التنزيل\" ٤/ ٢٧٦.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦٣، \"معالم التنزيل\" للبغوي ٤/ ٢٧٧.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.","vol":"15","page":160},{"text":"شنبه (١)، حدثنا أحمد بن الصقر بن ثوبان (٢) البصري، حدثنا إسحاق ابن زياد (٣) الأبلي، حدثنا الفضل بن حميد البغدادي (٤)، حدثنا ضمرة بن ربيعة (٥) عن رجاء بن أبي سلمة (٦)، عن عطاء الخراساني (٧): قال: طلب الحوائج إلى الشباب أسهل منها عند الشيوخ، ألا ترى قول يوسف لإخوته: ﴿لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ﴾ وقول يعقوب -﵇-: ﴿سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي﴾ (٨).\n[١٥٥٢] وأخبرني ابن فنجويه (٩)، حدثنا الباقرحي (١٠)، حدثنا الحسن بن علويه (١١)،\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) الإمام، الثقة.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) صدوق، يهم كثيرًا.\n(٦) ثقة، فاضل، عابد.\n(٧) صدوق، يهم كثيرًا، ويرسل ويدلس.\n(٨) [١٥٥١] الحكم على الإسناد:\nفيه من لم أجده، وضمرة وعطاء صدوقان يهمان.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٥/ ١٩٦، والمزي في \"تهذيب الكمال\" ٢٠/ ١١٣.\n(٩) ثقة، صدوق، كثير الرواية للمناكير.\n(١٠) اختلط بعد أن كان أمره مستقيمًا.\n(١١) ثقة.","vol":"15","page":161},{"text":"حدثنا (إسماعيل بن عيسى (١)، حدثنا إسحاق بن بشر (٢)، عن أبي الحسن) (٣)، المُلّائي (٤)، عن الشعبي (٥) قال: ﴿سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي﴾ قال: أسأل يوسف إن عفا عنكم استغفرت (٦) لكم ربي ﴿إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ﴾ (٧).\nويروى أن يعقوب قال للبشير لما أخبره بخبر يوسف: كيف يوسف؟ قال إنه ملك مصر. قال يعقوب: ما أصنع بالملك؟ على أي دين تركته؟ قال: على دين الإسلام. قال يعقوب: الآن تمت النعمة (٨).\nوقال الثوري: لما التقى يعقوب ويوسف ﵉ عانق كل واحد منهما صاحبه وبكيا. فقال يوسف: يا أبه بكيت عليّ حتى ذهب\n_________\n(١) ضعفه الأزدي، وصححه غيره.\n(٢) كذاب.\n(٣) ما بين القوسين ساقط من (ن).\n(٤) لم أجده.\n(٥) عامر بن شراحيل، ثقة، مشهور، فقيه، فاضل.\n(٦) في (ن): استغفر.\n(٧) [١٥٥٢] الحكم على الإسناد:\nإسناده ضعيف جدًا.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦٣، \"معالم التنزيل\" للبغوي ٤/ ٢٧٧.\n(٨) إسناده ضعيف جدّا؛ فيه إسحاق بن بشر، متروك. ولم أجده عند غير المصنف، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢١٩٩ عن الحسن نحوه.","vol":"15","page":162},{"text":"بصرك، ألم تعلم أن القيامة تجمعنا؟ قال: بلى، ولكني خشيت أن تُسلب دينك فيحال بيني وبينك (١).\nقالوا (٢): وقد كان يوسف بعث مع البشير إلى يعقوب -﵇- جَهازًا مائتي راحلة، وسأل يعقوب أن يأتيه بأهله وولده أجمعين، فتهيأ يعقوب للخروج إلى مصر، فلمَّا دنا من مصر كلَّم يوسف الملك الذي فوقه، فخرج يوسف والملك في أربعة آلاف من الجند، وركب أهل مصر معهما يتلقون يعقوب. وكان يعقوب يمشي وهو يتوكأ على يهوذا، فنظر يعقوب إلى الخيل والناس، فقال ليهوذا: هذا فرعون مصر؟ قال: لا، هذا ابنك. فلما دنا كل واحد منهما من صاحبه فذهب يوسف يبدؤه بالسلام فَمُنِعَ من ذلك، وكان يعقوب أحق بذلك منه وأفضل فأبتدأ يعقوب بالسلام فقال: السلام عليك يا مُذهب الأحزان. فذلك.\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٧٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٦٥ عن فرقد السبخي.","vol":"15","page":163},{"text":"<span data-type=\"title\" id=toc-2069>٩٩ </span>- قوله تعالى ﴿فَلَمَّا دَخَلُوا عَلَى يُوسُفَ آوَى إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ آمِنِينَ (٩٩)﴾.\nفإن قيل: كيف قال لهم يوسف: ادخلوا مصر إن شاء الله آمنين. بعد ما دخلوها؟ وقد أخبرنا الله تعالى عنهم أنهم لما دخلوا على يوسف، وضمّ إليه أبويه قال لهم هذا القول؟ وما وجه الاستثناء وقد حصل الدخول بحكم ظاهر الآية؟\nفالجواب: أن يوسف -﵇- إنما قال لهم هذا القول حين تلقاهم قبل دخولهم مصر كما ذكرناه (١).\nوقال بعضهم: في الآية تقديم وتأخير، وهذا الاستثناء من قول يعقوب -﵇- لبنيه: ﴿سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي﴾، أي (٢): سوف أستغفر لكم ربي إن شاء الله إنه هو الغفور الرحيم، فلما دخلوا على يوسف آوى إليه أبويه وقال ادخلوا مصر آمنين.\n\n<span data-type=\"title\" id=toc-2070>١٠٠ </span>- ﴿وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ﴾\nوهذا معنى قول ابن جريج (٣).\n_________\n(١) قاله السدي، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٠٠١.\nورجحه الطبري في \"جامع البيان\" ١٦/ ٢٦٦.\n(٢) في (ن)، (ك): ومعنى الكلام أي.\n(٣) أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٢٦٦، وانظر: \"تفسير ابن حبيب\" (١٢٨ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٨٩. =","vol":"15","page":164},{"text":"وقال بعضهم (١): إنما وقع الاستثناء على الأمن لا على الدخول. كقوله تعالى ﴿لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ﴾ (٢). وقول رسول الله - ﷺ - عند دخول المقابر: \"وإنّا إن شاء الله بكم لاحقون\" (٣) فالاستثناء وقع على اللحوق بهم، لا على الموت.\nوقيل (٤): (إن) هاهنا بمعنى (إذا) كقوله تعالى: ﴿وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ (٥) (٦)، وقوله: ﴿وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ (٧)، وقوله تعالى: ﴿إنْ أَرَدْنَ تَحَصُّنًا﴾ (٨).\n_________\n= وضعفه الطبري في \"جامع البيان\" ١٦/ ٢٦٦، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٢٩٠، وابن عطية في \"المحرر الوجيز\" لابن عطية ٨/ ٨٠.\n(١) انظر: \"البسيط\" للواحدي (١٥٤ ب)، \"زاد المسير\" ٤/ ٢٨٩ فيكون المعنى على هذا القول: ادخلوا مصر آمنين إن شاء الله.\n(٢) الفتح: ٢٧.\n(٣) حديث صحيح. أخرجه مسلم في كتاب الجنائز، باب ما يقال عند دخول القبور والداع لأهلها (٩٧٤) وأبو داود في كتاب الجنائز، باب ما يقول إذا زار القبور (٣٢٣٧)، والنسائي في كتاب الطهارة، باب حلية الوضوء ١/ ٩٣، وابن ماجه في كتاب الزهد، باب ذكر الحوض (٤٣٠٦)، والبيهقي في \"السنن الكبرى\" ١/ ٨٢. كلهم من حديث أبي هريرة.\nوأخرجه النسائي في كتاب الجنائز باب الأمر بالاستغفار للمؤمنين ٤/ ٩٤، ابن ماجه في ١/ ٤٩٤ في كتاب الجنائز، باب ما جاء فيما يقال إذا دخل المقابر (١٥٤٧)، من حديث بريدة.\n(٤) انظر: \"تفسير ابن حبيب\" (١٢٨ أ).\n(٥) البقرة: ٢٧٨.\n(٦) في (ن): أي إذا.\n(٧) آل عمران: ١٣٩.\n(٨) النور: ٣٣.","vol":"15","page":165},{"text":"وقال ابن عباس: إنّما قال آمنين؛ لأنهم كانوا فيما خلا يخافون ملوك مصر، ولا يدخلون مصر إلا بجوارهم (١).\nوأما قوله تعالى: ﴿آوَى إِلَيْهِ أَبَوَيْهِ﴾ فقال ابن إسحاق: أباه وأمه (٢). وقال الآخرون (٣): أباه وخالته ليَّا (٤). وكانت راحيل أم يوسف قد ماتت في نفاسها ببنيامين، وإنما سمي بنيامين ابن المثكل؛ لأن أمه ماتت في نفاسها به، فتزوج يعقوب بعدها أختها ليّا فسمّى الخالة أمًّا، كما سمّى العمّ أبًا (٥) في قوله تعالى: ﴿قَالُوا نَعْبُدُ إِلَهَكَ وَإِلَهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ﴾ (٦).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٨٩، \"معالم التنزيل\" للبغوي ٤/ ٢٧٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٦٧، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٨٨. وقاله قتادة أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٠١. واختاره الطبري في \"جامع البيان\" ١٦/ ٢٦٧ حيث قال: إنه الأغلب في استعمال الناس، والمتعارف بينهم، إلا أن يصح ما يقال: من أن أم يوسف ماتت قبل ذلك بحجة يجب التسليم لها، فيسلم حينئذٍ لها.\n(٣) قال السدي أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٦٤، وابن أبي حاتم في\n\"تفسير القرآن العظيم\" ٧/ ٢٢٠١.\nونسبه الواحدي في \"البسيط\" (١٥٤ ب) لابن عباس وعامة المفسرين، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٨٨، ونسبه للجمهور، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦٣.\n(٤) ساقطة من (ك).\n(٥) انظر: \"تفسير ابن حبيب\" (١٢٨ أ).\n(٦) البقرة: ١٣٣.","vol":"15","page":166},{"text":"وبإسناد إسحاق (١) بن بشر عن سعيد (٢) عن (٣) الحسن، قال: أنشرت راحيل أم يوسف من قبرها حتى سجدت له تحقيقًا للرؤيا (٤).\n﴿وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ﴾ على السرير يعني: أجلسهما عليه (٥).\nقال ابن إسحاق يعني: رفع أيديهما (٦) ﴿وَخَرُّوا لَهُ سُجَّدًا﴾ يعني: يعقوب وخالته وإخوته، وكانت تحية الناس يومئذ السجود، ولم يرد بالسجود وضع الجباه على الأرض؛ لأن ذلك لا يجوز إلا لله -﷿-، وإنما هو الانحناء والتواضع على طريق التحية والتعظيم بالتسليم، لا على جهة العبادة والصلاة (٧) كقول أعشى بن ثعلبة (٨):\n_________\n(١) في الأصل: ابن إسحاق، والتصويب من (ن)، (ك).\n(٢) في (ك): شَعبة. قلت: وهو سعيد بن أبي عروبة. تقدم.\n(٣) في الأصل: بن، والتصويب من (ن).\n(٤) إسناده ضعيف جدًّا، فيه إسحاق بن بشر متروك، ولم أجده عند غير المصنف.\n(٥) قاله ابن عباس وقتادة ومجاهد السدي والضحاك، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٢٦٧ - ٢٦٨.\nوانظر: \"تفسير ابن أبي حاتم\" ٧/ ٢٢٠٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦٤، \"البسيط\" للواحدي (١٥٤ ب) ونسبه للمفسرين.\n(٦) لم أجده عند غير المصنف.\n(٧) هذا مما اتفق عليه المفسرون. انظر: \"جامع البيان\" للطبري ١٦/ ٢٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٠٢، \"تفسير ابن حبيب\" (١٢٨ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٩٠، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦٥، \"معالم التنزيل\" للبغوي ٤/ ٢٨٠، \"المحرر الوجيز\" لابن عطية ٨/ ٨٠.\n(٨) البيت في \"ديوانه\" (٣٩)، والطبري في \"جامع البيان\" ١٦/ ٢٨٠.","vol":"15","page":167},{"text":"فَلَمَّا أَتَانَا بُعَيْد الكَرى ... سَجَدنَا لَهُ ورَفَعنَا عَمَارا\nوقال آخر (١):\nفُضُولُ أَزِمَّتِها أَسْجَدَتْ ... سُجودَ النَّصَارى لرُهْبَانِها\nوأصل السجود في اللغة: الخضوع والتذلل (٢).\nكقول النابغة (٣):\nبجمعٍ يضل البُلْقُ فِي حُجُرِاتِه ... تَرى الأكمَ فيها سُجَّدًا للحَوَافِرِ\nأي: مُتَطَامِنَةً ذَلِيْلَةً.\nوقال ثعلب (٤): خروا يعني: مرَّوا ولم يرد السقوط والوقوع على الأرض، نظيره ﴿لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا﴾ (٥) إنما أراد: لم يمروا، فكذلك هنا بمعنى المرور.\n_________\n(١) البيت في \"لسان العرب\" لابن منظور ٣/ ٢٠٥ (سجد)، \"تفسير ابن حبيب\" (١٢٨ أ).\n(٢) انظر: \"تهذيب اللغة\" للأزهري ١٠/ ٥٦٩ (سجد)، \"لسان العرب\" لابن منظور ٣/ ٢٠٥ (سجد).\n(٣) البيت في \"لسان العرب\" لابن منظور ٣/ ٢٠٦ (سجد)، \"البسيط\" للواحدي (١٥٥ أ).\n(٤) انظر: \"البسيط\" للواحدي (١٥٥ أ)، \"الزاهر\" لابن الأنباري ١/ ١٤٧.\nأحمد بن يحيى المعروف بثعلب إمام أهل الكوفة في النحو.\n(٥) الفرقان: ٧٣.","vol":"15","page":168},{"text":"وروي عن ابن عباس (١) أنه قال: معناه: خروا له سجّدًا، وقوله: ﴿لَهُ﴾ كناية عن الله سبحانه.\n﴿قَالَ﴾ هو يوسف عند ذلك واقشعر جلده ﴿يَاأَبَتِ هَذَا تَأْوِيلُ رُؤْيَايَ مِنْ قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا﴾ وهو قوله: ﴿إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا﴾ (٢).\nواختلفوا في مدة غيبة يوسف عن يعقوب ﵉.\nفقال الكلبي: اثنان وعشرون سنة (٣).\nوقال سلمان الفارسي: أربعون سنة (٤).\nوقال عبد الله بن مسعود: تسعون سنة (٥).\n[١٥٥٣] أخبرنا ابن فنجويه (٦)، حدثنا هارون بن محمد بن هارون (٧)، حدثنا محمد بن عبد العزيز (٨)، حدثنا سهل بن بكار (٩)،\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٩٠، \"معالم التنزيل\" للبغوي ٤/ ٢٨٠.\nوهذا يخالف ما أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٦٩ عن ابن عباس حيث قال: رفع أبويه على السرير وسجدا له وسجد له إخوته. وهو قول ضعيف يرده قوله تعالى في أول السورة ﴿رَأَيْتُهُمْ لِي سَاجِدِينَ﴾.\n(٢) يوسف: ٤.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٩١، \"معالم التنزيل\" للبغوي ٤/ ٢٨٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٠٢.\nوكذلك قاله عبد الله بن شداد، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٧٢.\n(٥) لم أجده عند غير المصنف.\n(٦) ثقة، صدوق، كثير الرواية للمناكير.\n(٧) أجده.\n(٨) لم يتبين لي من هو.\n(٩) أبو بشر البصري، ثقة، ربما وهم.","vol":"15","page":169},{"text":"حدثنا السّري (١) بن يحيى (٢) عنه (٣).\nوقيل: سبع وسبعون سنة.\nوقال الحسن: ألقي يوسف في الجبّ وهو ابن سبع عشرة سنة، وغاب عن أبيه ثمانين سنة، وعاش بعد لقائه يعقوب ثلاثًا وعشرين سنة. ومات وهو ابن مائة وعشرين سنة (٤).\nوفي التوراة: مائة وعشر سنين (٥)، وفي مسند إسحاق بن بشر: (مائة وسبعة أعوام.\nوقال ابن إسحاق: ثماني عشرة (٦) سنة) (٧) (٨).\nوَوُلِدَ ليوسف. العزيز أفرائيم، وميشا، ورحمة من امرأة أيوب.\nوبين يوسف وبين موسى ﵉ أربعمائة سنة.\nقوله تعالى: ﴿وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ﴾ ولم يقل من\n_________\n(١) في (ك): السدي.\n(٢) السّري بن يحيى بن إياس بن حرملة الشيباني، ثقة.\n(٣) [١٥٥٣] الحكم على الإسناد:\nفي إسناده من لم أجده.\n(٤) أخرجه الطبري في \"جامع البيان \" ١٦/ ٢٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٠٢، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٨٢.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٨٢.\n(٦) في (ك): مائة وثمان عشرة.\n(٧) ما بين القوسين ساقط من (ن).\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٧٥.","vol":"15","page":170},{"text":"الجبّ استعمالًا للكرم لئلا يُذكر إخوته صنيعهم (١).\nوقيل (٢): لأن نعمة الله عليه في إنجائه من السجن أكبر من نعمته عليه من إنقاذه من الجب. وذلك أن وقوعه في البئر كان لحسد إخوته، ووقوعه في السجن مكافأة من الله تعالى لزلة كانت منه.\n﴿وَجَاءَ بِكُمْ مِنَ الْبَدْوِ﴾ وذلك أنَّ يعقوب وبنيه كانوا أهلَ بادية ومواشٍ (٣). والبدو: مصدر قوله بَدا يَبْدُو، وبُدُوًا، إذا صار بالبادية (٤) (٥).\n﴿مِنْ بَعْدِ أَنْ نَزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي﴾ أفسد الشيطان بيني وبين إخوتي ﴿إِنَّ رَبِّي لَطِيفٌ﴾ ذو لطف وصنع (٦) ﴿لِمَا يَشَاءُ﴾ عالم بدقائق الأمور وحقائقها ﴿إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ﴾ [١٥٥٤].\nحدثني ابن فنجويه (٧)، حدثني هارون بن محمد بن\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٨٠، \"زاد المسير\" لابن الجوزي ٤/ ٢٩١.\n(٢) انظر: \"البسيط\" للواحدي (١٥٥ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٩١.\n(٣) قاله قتادة وابن جريح، أخرجه عنهما الطبري في \"جامع البيان\" ١٦/ ٢٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٠٣.\n(٤) في (ك): إذا صار من أهله البادية.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ١٤/ ٢٠٣ (بدو)، \"لسان العرب\" لابن منظور ١٤/ ٦٧ (بدا).\nوقال ابن عباس: كان يعقوب قد تحول إلى بدا وسكنها. فهو موضع تحول إليه يعقوب. انظر: \"البسيط\" للواحدي (١٥٥ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٦٧: والأول: أقرب إلى ظاهر السياق، والله أعلم.\n(٦) في (ك): وضيع.\n(٧) ثقة، صدوق، كثير الرواية للمناكير.","vol":"15","page":171},{"text":"هارون العطَّار (١)، حدثنا محمد بن عبد العزيز (٢)، حدثنا سعيد بن نُصيِّر (٣)، حدثنا إسماعيل بن عبد الكريم (٤)، عن عبد الصمد (٥)، عن أبيه (٦)، عن وهب (٧) قال: دخلوا (٨)، يعني: يعقوب وولده مصر، وهم اثنان وسبعون إنسانًا، ما بين رجل وامرأة، وخرجوا منها مع موسى ومقاتلتهم ستمائة ألف وخمسمائة وبضع وسبعون رجلًا سوى الذرية والهرمي والزمني. وكان الذرية ألف ألف ومائتا ألف سوى المقاتلة (٩).\n_________\n(١) لم أجده.\n(٢) لم يتبين في من هو.\n(٣) صدوق.\n(٤) أبو هشام الصنعاني، صدوق.\n(٥) عبد الصمد بن معقل بن منبه اليماني، صدوق.\n(٦) معقل بن منبه، لم أجده في شيوخ ابنه، ولم أجد له ترجمة، وعبد الصمد يروي مباشرة عن عمه.\n(٧) وهب بن منبه.\n(٨) في (ك): لم دخلوا.\n(٩) [١٥٥٤] الحكم على الإسناد:\nفي إسناده محمد بن عبد العزيز لم يتبين لي من هو، وهارون بن محمد ومعقل بن منبه، لم أجدهما.\nالتخريج:\nوقد أخرج نحوه الطبري في \"جامع البيان\" ١٦/ ٢٧٦ عن ابن مسعود وعبد الله بن شداد ومسروق.","vol":"15","page":172},{"text":"قال أهل التاريخ: أقام يعقوب -﵇- بمصر بعد موافاته بأهله (١) أربعًا وعشرين سنة، في أغبط حال، وأهنأ عيش، ثم مات بمصر. ولما حضرته الوفاة أوصى إلى ابنه يوسف أن يحمل جسده حتى يدفنه عند أبيه إسحاق، وفعل يوسف ذلك، ومضى به حتى دفنه بالشام ثم انصرف إلى مصر (٢).\nقال سعيد بن جبير: نقل يعقوب في تابوت من ساج إلى بيت المقدس، ووافق ذلك يوم مات عيص (٣)، فدفنا في قبر واحد، فمن ثم تنقل اليهود موتاهم إلى بيت المقدس، من فعل ذلك منهم، وولد يعقوب وعيص في بطن واحد، ودفنا في قبر واحد، وكان عمرهما جميعًا مائة وسبعًا وأربعين سنة (٤).\nقالوا (٥): فلما جمع الله ليوسف شمله، وأقر له عينه، وأَتَمَ له رؤياه، وكان مُوْسَعًا في ملك الدنيا ونعيمها، عَلِمَ أنَّ ذلك لا يَدوم له، وأن لا بد من فِراقِه، فأراد نعيمًا هو أفضل منه، فتاقت نفسه إلى الجنة فتمنى الموت، ودعا ربه، ولم يتمنى نبي قبله ولا بعده الموت.\n_________\n(١) في (ك): أهله.\n(٢) قاله السدي، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٢٨٢، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٨١.\n(٣) في (ن): عيصور.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٤/ ٢٨١.\n(٥) قاله قتادة وابن إسحاق ومجاهد، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٢٨٠.","vol":"15","page":173},{"text":"<span data-type=\"title\" id=toc-2071>١٠١ </span>- فقال ﴿رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي﴾\nيعني: ملك مصر ﴿وَعَلَّمْتَنِي مِنْ تَأْوِيلِ الْأَحَادِيثِ﴾ يعني: تعبير الرؤيا ﴿فَاطِرَ﴾ يعني: يا فاطر ﴿السَّمَاوَاتِ وَالْأَرْضِ﴾ أي: خالقهما وبارئهما. ﴿أَنْتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ﴾ ومتولي أمري ﴿تَوَفَّنِي﴾ يقول: اقبضني إليك (١). ﴿مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ﴾ أي: بآبائي النبيين (٢).\nفتوفاه الله تعالى طيبًا طاهرًا بمصر ودفن في النيل في صندوق من رخام.\nوذلك أنَّه لمّا مَات تَشَاحَ الناس عليه كل يحب أن يُدفَن في محلتهم، لما يرجون من بركته فاجتمعوا على ذلك حتى همّوا بالقتال، فرأوا أن يدفنوه في النيل حيث يتفرق الماء بمصر، فيمر الماء عليه، ثم يصل إلى جميع مصر، فيكونوا كلهم فيه شرعًا واحدًا، ففعلوا (٣).\n_________\n(١) هذا قول كثير من المفسرين، وأن يوسف تمنى الموت.\nوقال ابن عباس في رواية عطاء: يريد لا تسلبني الإسلام حتى تتوفاني عليه.\nوقال الضحاك توفني على طاعتك واغفر في إذا توفيتني.\nقلت: وعلى هذا القول ليس فيه دليل على تمني الموت.\nانظر: \"جامع البيان\" للطبري ١٦/ ٢٨٠، \"البسيط\" للواحدي (١٥٦ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٩٢.\n(٢) قاله ابن عباس وغيره انظر: \"البسيط\" للواحدي (١٥٦ ب).\n(٣) هذا من المنقول عن بني إسرائيل.\nانظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٣٦٣، \"البداية والنهاية\" لابن كثير ١/ ٢٢٠.","vol":"15","page":174},{"text":"وروى صالح المُرّي (١) (٢)، عن يزيد الرقاشي (٣)، عن أنس بن مالك قال: إنّ الله -﷿- لمّا جمع ليعقوب شَملَه، خلا ولده نجيًّا، فقال بعضهم لبعضٍ: أليس قد علمتم ما صنعتم، وما لقي منكم الشيخ، وما لقي منكم يوسف؟ قالوا: بلى.\nقالوا: فإن عفوا عنكم فكيف لكم بربكم، فاستقام أَمرهم على أنْ أتوا الشيخ فجلسوا بين يديه، ويوسف إلى جّنْب أَبيه قاعدًا، قالوا: يا أبانا أتيناك أمرٍ لم نأتك في مثله قط، ونَزَلَ بنا أمرٌ لم ينزل بنا مثله.\nحتى حرَّكوه (٤)، والأنبياء ﵈ أرحم البرية، فقال: ما لكم يا بني؟ قالوا: أليس قد علمت ما كان منّا إليك، وما كان منّا إلى أخينا يوسف؟ قال: بلى. فقالوا: ألستما قد عفوتما؟ قال: بلى. قالوا: فإنَّ عفوكما لا يغني عنّا شيئًا إنْ كان الله تعالى لم يعف عنّا. قال: فما تريدون يا بني؟ قالوا: يزيد أنْ تدعو الله تعالى، فإذا جاءك الوحي من عند الله بأنَّه (٥) قد عفى عَمَّا صنعنا قَرّتْ أعيننا واطمأنت قلوبنا، وإلا فلا قرت عينٌ لنا في الدنيا أبدًا.\nفقام الشيخ واستقبل القبلة، وقام يوسف خلف أبيه، وقاموا\n_________\n(١) في الأصل: المزني، والتصويب من (ن)، (ك)، والمصادر.\n(٢) صالح بن بشير، أبو بشير المُري القاص، متروك.\n(٣) يزيد بن أبان الرقاشي، ضعيف الحديث.\n(٤) في (ك): عودوه.\n(٥) في (ك): بآية.","vol":"15","page":175},{"text":"خلفهما أذلةً خاشعين، فدعا يعقوب وأَمَّنَ يوسف، فلم يُجَبْ فيهم عشرين سنة.\nقال صالح المري: تحفيهم (١) حتى إذا كان رأس العشرين، نزل جبريل على يعقوب -﵇-، فقال: إنَّ الله تعالى بعثني إليك أُبشِّرك بأَنّه قد أجاب دعوتك في ولدك، وأَنّه قد عفى عمَّا صنعوا، وأَنّه قد اعتق مواثيقهم من بعدك على النبوة (٢).\n\n<span data-type=\"title\" id=toc-2072>١٠٢ </span>- ﴿ذَلِكَ﴾\nالذي نكرت وقصصت عليك ﴿مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ﴾ ولولا إعلام الله سبحانه نبيه -﵇- بذلك لما علمت (٣) ﴿وَمَا كُنْتَ لَدَيْهِمْ﴾ وما كنت يا محمد عند أولاد يعقوب ﴿إِذْ أَجْمَعُوا أَمْرَهُمْ﴾ أي (٤): عزموا على إلقاء يوسف في غيابة الجب ﴿وَهُمْ يَمْكُرُونَ﴾ بيوسف.\n\n<span data-type=\"title\" id=toc-2073>١٠٣ </span>- ﴿وَمَا أَكْثَرُ النَّاسِ﴾\nيا محمد ﴿وَلَوْ حَرَصْتَ﴾ على إيمانهم ﴿بِمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-2074>١٠٤ </span>- ﴿وَمَا تَسْأَلُهُمْ عَلَيْهِ﴾\nعلى تبليغ الرسالة والدعاء إلى الله -﷿- ﴿مِنْ أَجْرٍ﴾ جُعلٍ وجَزَاء (٥)\n_________\n(١) في (ك): تخيفهم. وفي الطبري في \"جامع البيان\": يخيفهم.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٨١. وسنده ضعيف جدًا من أجل صالح المري، ويزيد الرقاشي، فهما ضعيفان.\n(٣) في (ك): لما علم.\n(٤) في (ك): إذا.\n(٥) قاله ابن عباس وعكرمة ومجاهد وعطاء والشعبي وقتادة والضحاك وغيرهم أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٢٨٦، ٢٨٨، وانظر: \"معالم =","vol":"15","page":176},{"text":"﴿إِنْ هُوَ﴾ يعني: القرآن والوحي ﴿إِلَّا ذِكْرٌ﴾ عظة وتذكير ﴿لِلْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-2075>١٠٥ </span>- ﴿وَكَأَيِن﴾\nوكم ﴿مِنْ آيَةٍ﴾ عظة وعبرة، ودلالة وعلامة ﴿فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ﴾ لا يتفكرون فيها ولا يعتبرون بها.\nأخبرنا ابن فنجويه (١)، حدّثنا طلحة بن محمد بن جعفر (٢)، وعبيد الله بن أحمد بن يعقوب (٣)، قال: حدّثنا أبو بكر ابن مجاهد (٤)، حدّثني الحسن (٥) بن العباس (٦)، حدّثنا أحمد بن يزيد (٧)، حدّثنا عون بن الحكم (٨)، عن أبي محمد المعلم (٩)، عن الحارث بن قدامة (١٠)،\n_________\n= التنزيل\" للبغوي ٤/ ٢٨٣، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٩٥.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) سيئ الحال في الحديث، وضعفه الأزهري.\n(٣) ثقة.\n(٤) أحمد بن موسى بن العباس بن مجاهد التميمي، أبو بكر المقرئ، ثقة، مأمون.\n(٥) في الأصل: الحسين والتصويب من المراجع.\n(٦) الحسن بن العباس بن أبي مهران الجمال، ثقة.\n(٧) أحمد بن يزيد بن أزداد، الحلواني، أبو الحسن المقرئ، لم يرضه أبو حاتم.\n(٨) عون بن الحكم، لم يتبين لي من هو.\n(٩) حبيب المعلم، أبو محمد البصري، صدوق.\n(١٠) أبو قدامة، راو شهير روى الحروف عن ابن كثير وعن أبيه صدقة بن كثير، روى عنه الحروف: العباس بن الفضل وعبيد الله بن عمرو.","vol":"15","page":177},{"text":"عن عكرمة (١) أنه قرأ (وَالأَرْضُ يَمُرّونَ عَلَيْها) رفعًا (٢).\nوبإسناده عن أبي بكر بن مجاهد (٣)، أخبرني عبد العزيز بن محمد (٤)، حدّثنا أبي (٥)، حدّئنا محمد بن عمر (٦)، قال: سمعت عمرو بن فائد (٧) يقرأ: (وكأين من آية في السموات) قطعًا، (والأرضُ يمرون عليها) رفعًا (٨).\n[١٥٥٦] وبه عن ابن مجاهد (٩)، حدثني محمد بن يحيى الكسائي (١٠)، عن أبي الحارث (١١)، عن أبي عمارة (١٢)، قال:\n_________\n(١) ثقة، ثبت، عالم بالتفسير.\n(٢) [١٥٥٥/ أ] الحكم على الإسناد:\nفي إسناده من لم يتبين في وأحمد بن يزيد، لم يرضه أبو حاتم.\nالتخريج:\nلم أجد هذِه القراءة عند غير المصنف.\n(٣) أحمد بن موسى بن العباس بن مجاهد التميمي، أبو بكر المقرئ، ثقة، مأمون.\n(٤) لم يتبين لي من هو.\n(٥) لم يتبين لي من هو.\n(٦) لم يتبين لي من هو.\n(٧) متروك.\n(٨) [١٥٥٥/ ب] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه ابن فائد متروك، وفيه من لم أجدهم.\nولم أجد الأثر.\n(٩) أبو بكر المقرئ، ثقة، مأمون.\n(١٠) ثقة.\n(١١) الليث بن خالد، ثقة متقن.\n(١٢) في (ك): أبي عمار.","vol":"15","page":178},{"text":"حدثني علي بن منصور السُّلمي (١)، قال حدثنا (أبو حمزة) (٢) الثُمَالي (٣) عن السدِّي (٤) أنه قرأ: (والأرضَ يمرون عليها) نصبًا قال: يمرون على الأرض (٥).\n[١٥٥٧] وبه عن ابن مجاهد (٦) حدثنا إسحاق الحربي (٧) حدثنا أبو حذيفة (٨) حدثنا سفيان (٩) قال في قراءة عبد الله (وكأين من آية في السموات والأرض يمشون عليها) (١٠).\n_________\n(١) صدوق، ربما وهم.\n(٢) في الأصل: أبو جمرة، والتصويب من (ن)، (ك).\n(٣) ثابت بن أبي صفية، ضعيف.\n(٤) إسماعيل بن عبد الرحمن السدي، صدوق، يهم، ورُمي بالتشيع.\n(٥) [١٥٥٦] الحكم على الإسناد:\nإسناده ضعيف فيه أبو حمزة الثمالي رافضي ضعيف.\nالتخريج:\nانظر: \"المحتسب\" لابن جني ١/ ٣٤٩، \"مختصر في شواذ القرآن\" لابن خالويه (٦٥).\n(٦) أبو بكر المقرئ، ثقة، مأمون.\n(٧) إسحاق بن الحسن بن ميمون الحربي، ثقة حافظ.\n(٨) موسى بن مسعود النهدي، صدوق، سيئ الحفظ.\n(٩) هو سفيان الثوري، ثقة، حافظ، كان ربما دلس.\n(١٠) [١٥٥٧] الحكم على الإسناد:\nإسناده ضعيف لانقطاعه؛ فإن سفيان لم يدرك ابن مسعود.\nالتخريج:\nانظر: \"المحتسب\" لابن جني ١/ ٣٥٠، والطبري في \"جامع البيان\" ١٦/ ٢٨٥.","vol":"15","page":179},{"text":"<span data-type=\"title\" id=toc-2076>١٠٦ </span>- قوله ﷿ ﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ﴾.\n[١٥٥٨] أخبرنا عبد الله بن حامد (١)، أخبرنا محمد بن يعقوب (٢)، حدثنا الحسن بن علي بن عفان (٣)، حدثنا أبو أسامة (٤)، حدثنا نضر بن عبد العزيز (٥)، عن عكرمة (٦) في قوله تعالى: ﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ﴾ قال: كان من إيمانهم إذا سُئِلوا: من خلق السموات والأرض؟ قالوا: الله. وإذا سُئِلوا مَن يُنْزل القطر؟ قالوا: الله. ثمَّ هم يشركون (٧).\n[١٥٥٩] وأخبرني عبد الله (٨)، أخبرنا حامد بن محمد (٩)، حدّثنا\n_________\n(١) لم يُذكر بجرح أو تعديل.\n(٢) أبو العباس الأصم، ثقة.\n(٣) صدوق.\n(٤) حماد بن أسامة بن زيد القرشي مولاهم، ثقة، ثبت، ربما دلس، وكان بأخرة يحدث من كتب غيره.\n(٥) في (ن): نضر بن عدي. ولم أجده.\n(٦) ثقة، ثبت، عالم بالتفسير.\n(٧) [١٥٥٨] الحكم على الإسناد:\nشيخ المصنف لم يُذكر بجرح أو تعديل، والسدي صدوق، ونضر بن عبد العزيز لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٣٨٦ بإسناد حسن.\n(٨) عبد الله بن حامد الوزان، لم يُذكر بجرح أو تعديل.\n(٩) أبو علي الهروي الرفاء، ثقة، صدوق.","vol":"15","page":180},{"text":"محمد بن يونس (١)، حدثنا عبد الله بن صالح (٢)، حدثنا إسرائيل (٣)، عن جابر (٤)، عن عكرمة (٥) وعامر (٦) في قوله تعالى: ﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ﴾ قال: ولا يؤمن بالله أنَّه ربهم، وهو خلقهم ويشركون من دونه (٧). هذا قول أكثر المفسِّرين (٨).\nوروى جويبر (٩)، عن الضحاك (١٠)، عن ابن عباس (١١) قال: نزلت هذِه الآية في تلبية مشركي العرب وكانوا يقولون في تلبيتهم: لا شريك لك، إلا شريك هو لك، تَملِكُه وما ملك (١٢).\n_________\n(١) ضعيف.\n(٢) عبد الله بن صالح بن مسلم العجلي، ثقة.\n(٣) إسرائيل بن يونس بن أبي إسحاق السبعي، ثقة متقن.\n(٤) جابر بن يزيد بن الحارث الجُعفي الكوفي، ضعيف رافضي.\n(٥) ثقة، ثبت، عالم بالتفسير.\n(٦) عامر بن شراحيل، الشعبي، ثقة، مشهور، فقيه، فاضل.\n(٧) [١٥٥٩] الحكم على الإسناد:\nإسناده ضعيف جدًا، فيه جابر الجعفي، ومحمد بن يونس ضعيفان.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٣٨٦ من طريق إسرائيل به.\n(٨) انظر: \"جامع البيان\" للطبري ١٦/ ٣٨٦، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٢.\n(٩) أبو القاسم البلخي، ضعيف جدًا.\n(١٠) الضحاك بن مزاحم، صدوق، كثير الإرسال.\n(١١) الصحابي، المشهور.\n(١٢) كتاب \"الأصنام\" للكلبي (٧) أنها تلبية نزار.","vol":"15","page":181},{"text":"وكانت غطفان (١) تلبي تقول:\nتالله لَوْلَا أَنَّ بكْرًا دُونَكَ ... بَنِي غِفَارٍ وَهم يَلُونَكَ\nيَبَرُّكَ النَّاسُ ويَعجَزُونَك ... مَا زَالَ مِنَّا فِيحًا (٢) يَأتونَكَ\nوكانت تلبية جرهم (٣):\nلبَيْكَ إِنَّ جُرهُمًا عِبَادُكَ ... النَّاسُ طِرف وَهُم تِلَادُكَ (٤)\nوَهُف قَدِيْمًا مَرُوا بِلادَكَ ... وَقَد تَعَادوا فِيْكَ مَنْ يُعادِكَ\nوكانت تلبية قريش:\nلَبَيْكَ حَجًّا حَقَّا ... تعبدًا وَرِقَا\n_________\n(١) غطفان: قبيلة عدنانية مضرية منازلهم قرب المدينة النبوية وصنمهم الذي يعبدونه العزى وقد بنوا عليه بيتا. انظر: \"معجم القبائل\" ٣/ ٨٨٨.\n(٢) في حاشية الأصل: عنحًا.\n(٣) جرهم: هم بطن من قحطان، كانت منازلهم اليمن ثم نزلوا مكة حتى أخرجتهم منها خزاعة. انظر \"عجالة المبتدئ\" (٦٥)، \"معجم القبائل\" ١/ ١٨٣.\n(٤) التَّالد: المال القديم ضد الطارف وهو المال المستحدث. انظر: \"القاموس المحيط\" للفيروزآبادي (٣٤٤) (تلد)، \"مختار الصحاح\" للرازي (١٦٤) (طرف).","vol":"15","page":182},{"text":"وكانت تلبية همدَان (١) وغَسَّان (٢)، وقُضَاعَة (٣) وجُذَام (٤) وبَلْعَنْبَر (٥) وبهراء (٦).\nنَحنُ غَدًا نُغادِي ... جنيًا الرُّكْنِ عَادِي\nفأَنزلَ الله تعالى: ﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ﴾ يعني: في التلبية (٧).\n_________\n(١) همدان: قبيلة قحطانية كبيرة، وهم بطن من كهلان، منازلهم في الجاهلية اليمن ثم تفرقوا بعد الإسلام. انظر: \"الإنباه على قبائل الرواة\" لابن عبد البر (١٣١)، \"معجم القبائل\" ٣/ ١٢٢٤.\n(٢) غسان: قبيلة قحطانية، واختلف النسابون لمن ينسبون فقيل: غسان أبوهم. وقيل: غسَّان ماءٌ لهم. ونشأتهم في اليمن قرب سد مأرب، ومنهم الغساسنة رهط الملوك الذين نزلوا أطراف الشام من جهة الفرس. انظر: \"طرفة الأصحاب\" (٢٣)، \"معجم القبائل\" ٣/ ٩٥٧.\n(٣) قضاعة قبيلة قحطانية على المشهور الذي عليه أكثر النسابين، وقيل عدنانية.\nانظر: \"جمهرة أنساب العرب\" لابن حزم (٨)، \"معجم القبائل\" ٣/ ٩٥٧.\n(٤) جذام: قبيلة تنتسب لجذام بن عدي بطن من كهلان، منازلهم بين تبوك ومدين ثم تفرقوا، وهم أول من نزل مصر من العرب، وكانوا يعبدون المشتري، وصنمهم الأقيصر يحجون إليه.\nانظر: \"الإنباه على قبائل الرواة\" لابن عبد البر (٩٨)، \"معجم القبائل\" ١/ ١٧٤.\n(٥) بلعنبر: بطن من تميم، يرجعون في مضر، وكانوا يسكنون البصرة وفيهم العدد. انظر: \"معجم القبائل\" ١/ ١٠٣.\n(٦) بهراء: بطن من قضاعة من القحطانية، منزلهم قرب ينبع من جهة البحر.\nانظر: \"نهاية الأرب\" ٢/ ٢٩٦، \"معجم القبائل\" ١/ ١١٠.\n(٧) إسناده ضعيف جدًّا؛ آفته جويبر، وذكر هذا الأثر القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٧٢ مختصرًا. وينظر \"الأصنام\" للكلبي (٧).","vol":"15","page":183},{"text":"ويقال: لما سمع المشركون ما قبل هذا الآية من الآيات قالوا: فإِنّا نؤمن بالله الذي خلق هذِه الأشياء ولكن نزعم أنّ له شريكًا فأنزل الله هذِه الآية.\nوقال عطاء: هذا في الدعاء وذلك أن الكفار نسوا ربهم في الرخاء فإذا أصابهم البلاء أخلصوا في الدعاء (١). بيانه قوله -﷾-: ﴿وَظَنُّوا أَنَّهُمْ أُحِيطَ بِهِمْ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ (٢) الآية، وقوله: ﴿وَإِذَا مَسَّ الْإِنْسَانَ الضُّرُّ دَعَانَا لِجَنْبِهِ﴾ (٣)، وقوله: ﴿وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاءٍ عَرِيضٍ﴾ (٤).\nوقال بعض أهل المعاني (٥): معناه: ما يؤمن أكثرهم بالله إلا وهم كانوا مشركين قبل إيمانهم. نظيره قوله -﷿-: ﴿وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا﴾ (٦) يعني: كانوا هم أشد منهم بطشًا.\nويقال (٧): نزلت هذِه الآية في قصة الدخان وذلك أن أهل مكة لما غشيهم الدخان في سني القحط قالوا: ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ (١٢)﴾ (٨) فذلك إيمانهم، وشركهم عودهم إلى الكفر بعد كشف\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٧٣.\n(٢) يونس: ٢٢.\n(٣) يونس: ١٢.\n(٤) فصلت: ٥١.\n(٥) انظر: \"تفسير ابن حبيب\" (١٢٩ ب).\n(٦) ق: ٣٦.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٣.\n(٨) الدخان: ١٢.","vol":"15","page":184},{"text":"العذاب. بيانه قوله: ﴿إِنَّكُمْ عَائِدُونَ﴾ (١) والعود لا يكون إلا بعد ابتداء، والله أعلم.\n\n<span data-type=\"title\" id=toc-2077>١٠٧ </span>- قول تعالى ﴿أَفَأَمِنُوا أَنْ تَأْتِيَهُمْ غَاشِيَةٌ مِنْ عَذَابِ اللَّهِ﴾.\nقال ابن عباس: مجللة (٢).\nقال مجاهد: عذابٌ يغشاهم (٣). نظيره قوله: ﴿يَوْمَ يَغْشَاهُمُ الْعَذَابُ مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ﴾ (٤).\nقال قتادة: وقيعة (٥).\nوقال الضحاك: يعني: الصواعق والقوارع (٦).\n﴿أَوْ تَأْتِيَهُمُ السَّاعَةُ﴾ القيامة (٧) ﴿بَغْتَةً﴾ فجأة (٨) ﴿وَهُمْ لَا يَشْعُرُونَ﴾ بقيامهم.\n_________\n(١) الدخان: ١٥.\n(٢) انظر: \"تفسير ابن حبيب\" (١٢٩ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٩٠، وذكره ابن حبيب (١٢٩ ب)، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٧٣، والنحاس في \"معاني القرآن\" ٣/ ٤٦٠.\n(٤) العنكبوت: ٥٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٩١، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٢٨٤.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٣، \"معالم التنزيل\" للبغوي ٤/ ٢٨٤.\n(٧) في (ن): بقيامها.\n(٨) انظر: \"جامع البيان\" للطبري ١٦/ ٢٩٠، \"تفسير ابن حبيب\" (١٢٩ ب)، \"معاني القرآن\" للنحاس ٣/ ٤٦٠.","vol":"15","page":185},{"text":"قال ابن عباس: تهيج الصيحة بالناس وهم في أسواقهم (١).\n\n<span data-type=\"title\" id=toc-2078>١٠٨ </span>- ﴿قُل﴾\nيا محمد ﴿هَذِهِ﴾ الدعوة التي أدعو إليها، والطريقة التي أنا عليها ﴿سَبِيلِي﴾ سنتي ومنهاجي، قاله ابن زيد (٢). وقال الربيع: دعوتي (٣).\nوقال الضحاك: دعواتي (٤).\nوقال مقاتل: ديني (٥). نظيره قوله -﷿-: ﴿ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ﴾ (٦). أي: دينه.\n﴿أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ﴾ حجة ويقين. يقال: فلانٌ مُسْتَبْصِرٌ في كَذَا أي: مستيقنٌ (٧) ﴿أَنَا وَمَنِ اتَّبَعَنِي﴾ أي: آمن بي وصدقني (٨)،\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٣، \"معالم التنزيل\" للبغوي ٤/ ٢٨٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٧٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٩٢، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٤.\n(٤) انظر: \"تفسير ابن حبيب\" (١٢٩ ب)، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٤.\n(٥) انظر: \"تفسير ابن حبيب\" (١٢٩ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٨٤.\n(٦) النحل: ١٢٥.\n(٧) انظر: \"معاني القرآن\" للنحاس ٣/ ٤٦١.\n(٨) في (ك): من آمن بي وصدق.","vol":"15","page":186},{"text":"وهو أيضًا يدعو إلى الله تعالى، هذا قول الكلبي (١) وابن زيد (٢) قال: حقٌ والله على ما اتبعه أن يدعو إلى ما دعا إليه، ويُذَكِّر (٣) بالقرآن والموعظة، وينهى عن المعاصي.\nوقيل: معناه أنا ومن اتبعني على بصيرة. يقول: كما أنِّي على بصيرة فكذلك من آمن بي. واتبعني فهو على بصيرة أيضًا (٤).\nقال ابن عباس: يعني: أصحاب محمد - ﷺ - كانوا على أحسن طريقَة وأَقصد هداية، معدن العلم، وكنز (٥) الإيمان، وجند (٦) الرحمن (٧).\n﴿وَسُبْحَانَ اللَّهِ﴾ أي: وقل سبحان الله تَنزيهًا لله عما يشركون (٨) ﴿وَمَا أَنَا مِنَ الْمُشْرِكِينَ﴾.\n_________\n(١) انظر: \"تنوير المقباس\" للفيروزآبادي (١٥٤)، \"البسيط\" للواحدي (١٥٨ ب).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٠٩. وهذا الوجه اختاره الفراء.\nانظر: \"معاني القرآن\" ٢/ ٥٥، والطبري في \"جامع البيان\" ١٦/ ٢٩١.\n(٣) في (ن): يدعو.\n(٤) فيكون (ش) معطوفًا على الضمير المنفصل (أنا). انظر: \"البسيط\" للواحدي (١٥٨ ب)، والقرطبي ٩/ ٢٧٤.\n(٥) في (ن): كثرة.\n(٦) في (ك): وهداية.\n(٧) انظر: \"البسيط\" للواحدي (١٥٨ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٨٤.\n(٨) في (ك): عما أشركوا.","vol":"15","page":187},{"text":"<span data-type=\"title\" id=toc-2079>١٠٩ </span>- قوله -﷿- ﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ﴾\nيا محمد ﴿إِلَّا رِجَالًا﴾ لا ملائكة ﴿نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَى﴾ يعني: من أهل الأمصار دون أهل البوادي، لأن أهل الأمصار أعدل وأفضل وأحلم وأعقل (١) (٢).\n﴿أَفَلَمْ يَسِيرُوا﴾ يعني: هؤلاء المشركين المنكرين لنبوتك (٣) ﴿فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ﴾ آخر أمر (٤) الأمم المكذبة من قَبلهم فيعتبروا (٥).\n﴿وَلَدَارُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا﴾ يقول جل ثناؤه: هذا فعلنا في الدنيا بأهل ولايتنا أن ننجيهم من (العذاب إذا نزل) (٦) وما في الدار الآخرة لهم خيرٌ (٧).\n_________\n(١) في (ن): أعقل وأحلم وأفضل وأعلم؛ وفي (ك): أعقل وأحكم وأفضل وأعلم.\n(٢) قال نحوه قتادة، أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٠.\nوانظر: \"زاد المسير\" لابن الجوزي ٤/ ٢٩٥، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٤.\n(٣) في (ك): المشركون المنكرون بنبوتك.\n(٤) ساقطة من (ن).\n(٥) قال نحوه الحسن، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٠. وينظر \"جامع البيان\" للطبري ١٦/ ٢٩٤، \"البسيط\" للواحدي (١٥٨ ب).\n(٦) في الأصل: من نزول العذاب. والمثبت من (ك).\n(٧) في (ن): خير لهم.","vol":"15","page":188},{"text":"فترك ما ذكرنا اكتفاءً؛ لدلالة الكلام عليه (١) وأُضِيْفت الدار إلى الآخرة لاختلاف لفظيهما، كقوله تعالى: ﴿إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ (٩٥)﴾ (٢).\nوقولهم: عَامُ الأَوَلِ وبَارِحَة (٣) الأُولَى. وَيومَ الخَمِيْس ورَبِيْعُ الآخر (٤).\nقال الشاعر:\nوَلَو أَقْوَتْ عَلَيْكَ دِيَارُ عَبْسٍ ... عَرَفْتَ الذُّلَّ عِرفَانَ اليَقِينِ (٥)\nيعني: عِرفَانًا يقينًا.\n﴿أَفَلا تَعقِلُونَ﴾ فيؤمنون (٦).\n_________\n(١) قاله الفراء في \"معاني القرآن\" ٢/ ٥٥. وهو مذهب الكوفيين. فهم يجيزون إضافة الشيء إلى نفسه إذا اختلف اللفظان. وضعفه البصريون. انظر: \"إعراب القرآن\" للنحاس ٢/ ٣٤٧، \"البحر المحيط\" لأبي حيان ٥/ ٣٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٥.\n(٢) الواقعة: ٩٥.\n(٣) في (ن): بايعه.\n(٤) في (ك): الأول.\n(٥) البيت عند الفراء في \"معاني القرآن\" ٢/ ٥٥، والطبري في \"جامع البيان\" ١٦/ ٢٩٥. وأقوت: خلت. ولم أعرف قائله.\n(٦) انظر: \"السبعة\" لابن مجاهد (٣٥١)، \"التيسير\" للداني (١٣٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٦، \"القراءة السبعية\" الأخرى: ﴿أَفَلَا تعقِلُونَ﴾.","vol":"15","page":189},{"text":"<span data-type=\"title\" id=toc-2080>١١٠ </span>- ﴿حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا﴾.\nاختلف القراء في قوله: ﴿كُذِبُوا﴾ فقرأها قوم بالتخفيف.\nوهي قراءة علي بن أبي طالب، وابن عباس، وابن مسعود، وأبي ابن كعب، وسعيد بن جبير، وأبي عبد الرحمن السُّلمي، وعكرمة، والضحاك، وعلقمة ومسروق (١)، والنخعي (٢)، وأبي جعفر المدني، ومحمد بن كعب، والأعمش، وطلحة بن مصرف (٣)، وعيسى بن عمر الهمداني، وأبي إسحاق السبيعي، وابن أبي ليلى (٤)، وعاصم، وحمزة (٥)، وعلي بن الحسين، وابنه أبي جعفر محمد، وابنه جعفر ابن محمد، وزيد بن علي (٦)، ومحمد بن عبد الله بن الحسن (٧)، وعبد الله بن مسلم بن يسار (٨).\n_________\n(١) مسروق بن الأجدع الهمداني، ثقة.\n(٢) إبراهيم بن يزيد النخعي، ثقة فقيه.\n(٣) طلحة بن مصرف بن عمرو الهمداني الكوفي، قارئ ثقة.\n(٤) عبد الرحمن بن أبىِ ليلى الأنصاري، ثقة.\n(٥) في (ك): زيادة: خلف والكسائي.\n(٦) زيد بن علي بن الحسين بن علي بن أبي طالب الهاشمي، ثقة.\n(٧) محمد بن عبد الله بن الحسن بن الحسين بن علي بن أبي طالب الهاشمي.\n(٨) انظر: \"السبعة\" لابن مجاهد (٣٥١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٨)، \"التيسير\" للداني (١٣٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٦، \"إتحاف فضلاء البشر\" للدمياطي (٢٦٨)، \"المحتسب\" لابن جني ١/ ٣٥٠، \"مختصر في شواذ القرآن\" لابن خالويه (٦٥)، \"جامع البيان\" للطبري ١٦/ ٣٠٤، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٥، \"البحر المحيط\" لأبي حيان ٥/ ٣٥٤.","vol":"15","page":190},{"text":"واختارها الكسائي وأبو عبيد، ورويت عن النبي - ﷺ - (١).\nوقرأها الآخرون بالتشديد.\nوهي قراءة عائشة، وابن هرمز الأعرج (٢)، ونافع، والزهري، وعطاء بن أبي رباح، وعبد الله بن كثير، وعبد الله بن الحارث، وأبي الرجاء، والحسن، وقتادة، وأبي عمرو، وعيسى، وسلام (٣)، وعمرو بن ميمون (٤)، ويعقوب.\nورويت أيضًا عن النبي - ﷺ - (٥).\nفمن قرأها بالتخفيف فمعناها: حتى إذا استيئس الرسل من إيمان قومهم، وظن قومهم أن الرسل قد كذبتهم في وعيد العذاب (٦).\nوروى حماد بن زيد (٧)، عن شعيب بن الحبحاب (٨)، عن إبراهيم بن أبي حرة الجزري (٩) (١٠)، قال: صنعت طعامًا فدعوت ناسًّا من\n_________\n(١) لم أجدها عند غير المصنف. والله أعلم.\n(٢) عبد الرحمن بن هرمز الأعرج، ثقة، ثبت، عالم.\n(٣) سلام بن سليمان الطويل، ثقة جليل.\n(٤) عمرو بن ميمون.\n(٥) لم أجدها عند غير المصنف.\n(٦) انظر: \"الحجة\" لابن خالويه ٢/ ٣١٧، \"المحتسب\" لابن جني ١/ ٣٥٠، \"الحجة\" لأبي على الفارسي ٤/ ٤٤٢، \"إعراب شواذ القرآن\" ١/ ٧١٩.\n(٧) حماد بن زيد بن درهم الجهضمي، ثقة، ثبت.\n(٨) شعيب بن الحبحاب الأزدي مولاهم، ثقة.\n(٩) ثقة.\n(١٠) في (ك): أبي حراة الحروي.","vol":"15","page":191},{"text":"أصحابنا فيهم سعيد بن جبير، فأرسلت إلى الضحاك بن مزاحم فأبى أن يجيء فأتيته فلم أدعه حتى جاء.\nقال: فسأل فتى من قريش سعيد بن جبير فقال: يا أبا عبد الله، كيف تقرأ هذا الحرف؟ فإنِّي إذا أتيت عليه تمنيت ألّا أقرأ هذِه السورة ﴿حَتَّى إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا﴾ قال: نعم، حتى إذا استيئس الرسل من قومهم أن يصدقوهم، وظن المرسل إليهم (١) أن الرسل كذبوهم.\nقال: فقال الضحاك: ما رأيت كاليوم قط! رجلًا يدعى إلى علم فيتلكأ، لو رحلت في هذِه إلى اليمن كان قليلًا (٢).\nوقال بعضهم: معنى الآية -على هذِه القراءة- حتى إذا استيئس الرسل من إيمان قومهم وظنّت الرسل أنّهم قد كُذبوا فيما وعدُوا من النصر، وهذِه رواية ابن أبي مليكة عن ابن عباس قال: كانوا بشرًا فَضَعفوا ويئسوا أنهم أُخْلِفُوا، ثمَّ تلا قوله -﷿-: ﴿حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَى نَصْرُ اللَّهِ﴾ (٣) (٤).\n_________\n(١) في (ك): قومهم.\n(٢) إسناده صحيح. أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٠٠.\nوقال معناه أيضًا ابن عباس وابن زيد والضحاك وغيرهم، أخرج ذلك عنهم الطبري في \"جامع البيان\" ١٦/ ٣٠١ - ٣٠٣.\n(٣) البقرة: ٢١٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٠٥، وذكره الواحدي في \"البسيط\" (١٦٠ أ). =","vol":"15","page":192},{"text":"ومن قرأ بالتشديد فمعناها: حتى إذا استيئس الرسل من قومهم أن يؤمنوا بهم (١). وظَنّت الرسل أي: استيقنت أن أُمَمَهم قد كَذَّبوهم جاء (٢) نصرنا (٣).\nوعلى هذا القول يكون الظَّنّ بمعنى: العلم واليقين.\nقال الشاعر (٤):\n_________\n= وقد أنكرت هذا القول أم المؤمنين عائشة، أخرجه عنها الطبري في \"جامع البيان\" ١٦/ ٣٠٧ وكذلك أنكر هذا القول الزجاج، واستبعد أن يكون هذا في صفة الرسل. انظر: \"معاني القرآن وإعرابه\" ٣/ ١٣٢. وكذلك أنكره أبو علي الفارسي انظر: \"الحجة\" ٤/ ٤٤٣، وقد ضعّفه الطبري في \"جامع البيان\" ١٦/ ٣٠٧. وأبو حيان في \"البحر\" ٥/ ٣٤٧.\nووجّه الأزهري هذِه الرواية عن ابن عباس -إن صحت- أن الرسل خطر في أوهامهم ما يخطر في أوهام البشر، ولم يطمئنوا إلى ذلك الظن. انظر: \"تهذيب اللغة\" للأزهري ١٠/ ١٦٨.\nوهذا المعنى نقله الحافظ ابن حجر عن جماعة في توجيه كلام ابن عباس.\nانظر: \"فتح الباري\" ٨/ ٣٦٩، وينظر \"البحر المحيط\" لأبي حيان ٥/ ٣٤٧.\nقلت: وأكثر أصحاب ابن عباس كسعيد بن جبير، وأبي الضحى، وعمران بن الحارث، وعلي بن أبي طلحة وغيرهم نقلوا عنه: أنّ الذين ظَنّوا هم المُرسل إليهم. أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٢٩٨ - ٣٠٠.\n(١) ساقطة من (ك).\n(٢) في (ن)، (ك): جاءهم.\n(٣) قال الحسن، أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٠٩، وقاله عطاء حكاه عنه في \"البسيط\" للواحدي (١٥٩ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٩٦.\nوينظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣١٧، \"الحجة\" لأبي على الفارسي ٤/ ٤٤١.\n(٤) هو دريد بن الصِّمّةِ، والبيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠، \"الأصمعيات\" للأصمعي (٢٣)، \"جامع البيان\" للطبري ١٦/ ٣٠٩، \"شرح الحماسة\" ٢/ ١٥٦.","vol":"15","page":193},{"text":"فَقُلْتُ لَهُم ظُنُّوا بِأَلْفَي مُدَجَّجٍ ... سَرَاتُهُم في الفَارِسِيِّ المُسَرَّدِ\nأي؛ أيقنوا.\nوهذا معنى قول قتادة (١).\nوقال بعضهم: معنى الآية على هذِه القراءة: حتى إذا استيئس الرسل ممن كذَّبهم من قومهم أن يصدقهم، وظنّت الرسل أن من قد آمن بهم من قومهم وصدقوهم قد كَذَّبوهم وارتدوا عن دينهم؛ لاستبطائهم النصر جاءهم نصرنا (٢).\nوهو معنى قول عائشة ﵂ (٣).\nوقرأ مجاهد: كَذَبُوا بفتح الكاف والذال مخففةً (٤). ولها تأويلان: أحدهما: حتى إذا استيئس الرسلُ أن يعذّب قومهم، (وظنّ قومُهم) (٥) أنّ الرسلَ قَد كَذَبُوا، جاء الرسلَ نصرُنا.\nوالثاني: حتى إذا استيئس الرسلُ من إيمان قومهم، وظنّت الرسلُ\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٩، والطبري في \"جامع البيان\" ١٦/ ٣٠٩.\n(٢) انظر: \"البسيط\" للواحدي (١٥٩ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٢٩٦، \"معالم التنزيل\" للبغوي ٤/ ٢٨٦.\n(٣) أخرجه البخاري في التفسير، باب حتى إذا استيأس الرسل (٤٦٩٥)، والطبري في \"جامع البيان\" ١٦/ ٣٠٤، وابن أبي حاتم في \"تفسير القرآن العظيم\"\n٧/ ٢٢١١.\n(٤) انظر: \"المحتسب\" لابن جني ١/ ٣٥٠.\n(٥) ساقطة من (ن).","vol":"15","page":194},{"text":"أنّ قومهم قد كَذَبُوا وافتروا على الله بكفرهم. ويكون معنى الظّنّ: اليقين. والله أعلم (١).\n﴿فَنُجِّيَ مَنْ نَشَاءُ﴾ عند نزول العذاب. وهم المؤمنون المطيعون ﴿وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ﴾ يعني المشركين.\nواختلف القراء في قوله: ﴿فَنُجِّيَ﴾ فقرأتها عامة القراء (فَنُنَجِّي) بنونين على معنى: فنحن نفعل بهم ذلك.\nوأدغم الكسائي إحدى النونين في الأخرى فقرأ (فَنُجِّي) بنون واحدة وتشديد الجيم.\nوقرأ عاصم (وابن عامر) (٢) بضم النون وتشديد الجيم وفتح الياء على مذهب ما لم يُسمَّ فاعله (٣).\nواختار أبو عبيد هذِه القراءة؛ لأنها في مصحف عثمان وسائر مصاحف البلدان بنون واحدة.\nوقرأ ابن محيصن (فَنَجَا مَنْ نَشَاء) بفتح النون والتخفيف على أنه\n_________\n(١) انظر: \"إعراب القراءات الشاذة\" للعكبري ١/ ٧١٩، \"المحتسب\" لابن جني ١/ ٣٥٠، \"إعراب القرآن\" للنحاس ٢/ ٣٤٧، \"إملاء ما من به الرحمن\" للعكبري ٢/ ٧٤٧.\n(٢) ساقطة من (ن)، وفي (ك): ابن عامر ويعقوب.\n(٣) انظر: هذِه القراءات في \"السبعة\" لابن مجاهد (٣٥٢)، \"التيسير\" للداني (١٣٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٦، \"الحجة\" لأبي على الفارسي ٤/ ٤٤٤.","vol":"15","page":195},{"text":"فعل ماض (١).\nفيكون محل (مَنْ) على قراءة عاصم وابن محيصن رفعًا، وعلى قراءة الباقين نصبًا (٢).\n\n<span data-type=\"title\" id=toc-2081>١١١ </span>- ﴿لَقَدْ كَانَ فِي قَصَصِهِمْ﴾\nأي: في خبر يوسف وإخوته ﴿عِبْرَةٌ﴾ عِظَة ﴿لِأُولِي الْأَلْبَابِ مَا كَانَ﴾ يعني: القرآن ﴿حَدِيثًا يُفْتَرَى﴾ يختلق ﴿وَلَكِنْ تَصْدِيقَ﴾ يعني: ولكن كان تصديق ﴿الَّذِي بَيْنَ يَدَيْهِ﴾ أي: ما قبله من الكتب ﴿وَتَفْصِيلَ كُلِّ شَيْءٍ﴾ مما يحتاج إليه العباد (٣) ﴿وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ﴾.\n* * *\n_________\n(١) ذكر هذِه القراءة مع توجيهها ابن خالويه في \"إعراب القراءات السبع وعللها\" ١/ ٣١٨، والقرطبي في \"الجامع لأحكام القرآن \" ٩/ ٢٧٧.\n(٢) انظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣١٧، \"الحجة\" لأبي على الفارسي ٤/ ٤٤٦.\n(٣) انظر: \"تفسير ابن حبيب\" (١٢٩ ب).","vol":"15","page":196},{"text":"<span data-type=\"title\" id=toc-2082>١٣ - سُورَة الرَّعد</span>","vol":"15","page":197},{"text":"سورة الرعد\nمكية (١).\nوهي ثلاث آلاف وخمسمائة وستة أحرف، وثمانمائة وخمس وخمسون كلمة، وثلاث وأربعون آية (٢).\n[١٥٦٠] أخبرني أبو الحسن محمد بن القاسم بن أحمد الفارسي (٣)، بقراءتي عليه، حدثنا أبو عمرو إسماعيل بن نجيد بن أحمد بن يوسف السُّلمي (٤)، حدثنا أبو عبد الله محمد بن إبراهيم بن\n_________\n(١) قاله ابن عباس -فيما رواه ابن أبي طلحة عنه- وبه قال الحسن وسعيد بن جبير وعطاء وقتادة وعكرمة، وهو اختيار ابن حبيب في \"تفسيره\".\nوقيل: إنها مدنية، رواه عطاء الخرساني عن ابن عباس، وبه قال جابر بن زيد والكلبي ومقاتل، واختاره الزجاج.\nوقيل: إنها مكية إلا آيتين وهما قوله تعالى: ﴿وَلَا يَزَالُ الَّذِينَ كَفَرُوا﴾ الآية. وقوله تعالى: ﴿وَيَقُولُ الَّذِينَ كَفَرُوا﴾ الآية. رواه أبو صالح عن ابن عباس.\nوقيل: إنها مدنية إلا آيتين وهما: قوله تعالى: ﴿وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ﴾ الآيتين.\nانظر: \"البيان في عد آي القرآن\" للداني (١٦٩)، \"معاني القرآن\" للزجاج ٣/ ١٣٥، \"جامع البيان\" للطبري ١٦/ ٤٥٧، \"تفسير ابن حبيب\" (١٣٧ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٢٩٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٨.\n(٢) انظر: \"البيان\" (١٦٩)، \"المحرر الوجيز في عد آي الكتاب العزيز\" (٩٥).\n(٣) لم يُذكر بجرح أو تعديل.\n(٤) وثقه ابن الجوزي.","vol":"15","page":199},{"text":"سعيد البُوشَنجي (١)، حدثنا سعيد بن حفص (٢)، قال: قرأت على معقل بن عبيد الله (٣)، عن عكرمة بن خالد (٤)، عن سعيد بن جبير (٥)، عن ابن عباس، عن أُبي بن كعب (٦) قال: قال رسول الله -ﷺ-: \"مَنْ قرأ سورة الرعد أُعطي من الأَجْر عشرَ حسنات بوزن كُلِ سَحَابٍ مَضَى، وكلِ سَحَاب يكون إلى يوم القيامة، وكان يوم القيامة من المُوفِين بعهد الله\" (٧).\n* * *\n_________\n(١) ثقة، حافظ.\n(٢) أبو عمرو الحراني، صدوق تغير في آخر عمره.\n(٣) صدوق، يخطئ.\n(٤) ثقة.\n(٥) ثقة، ثبت، فقيه.\n(٦) صحابي، مشهور.\n(٧) [١٥٦٠] الحكم على الإسناد:\nحديث موضوع.\nالتخريج:\nتقدم تخريجه عن أبي في غير ما موضع.","vol":"15","page":200},{"text":"قول الله ﷿:\n﴿بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-2083>١ </span>- ﴿المر﴾\nقال ابن عباس: معناه: أنا الله أعلم وأرى (١).\n﴿تِلْكَ آيَاتُ الْكِتَابِ﴾ يعني: تلك الأخبار التي قصصتها عليك آيات التوراة والإنجيل، والكتب المتقدمة.\n﴿وَالَّذِي أُنْزِلَ إِلَيْكَ﴾ يعني: وهذا القرآن الذي أُنزل إليك ﴿مِنْ رَبِّكَ الْحَقُّ﴾ أي: هو الحق، فاعتصم به، واعمل بما فيه، فيكون محل (الذي) رفعًا على الابتداء، والحق خبره. وهذا كله معنى قول مجاهد وقتادة (٢).\nويجوز أن يكون محل الذي خفضًا، يعني: تلك آيات الكتاب وآيات الذي أنزل إليك، ثم ابتدأ: ﴿الْحَقُّ﴾ بمعنى: ذلك الحق.\n_________\n(١) هذا من رواية الكلبي عن أبي صالح عنه كما في \"تفسير ابن حبيب\" (١٣٠ أ)، وانظر: \"البسيط\" للواحدي (١٦١ ب).\nوقد أخرج الطبري في \"جامع البيان\" ١٦/ ٣٢٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٥ عن أبي الضحى وسعيد بن جبير كلاهما عنه: أنا الله أرى.\nوفي رواية عطاء عنه: أنا الله الملك الرحمن. انظر: \"البسيط\" للواحدي (١٦١ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٣٠٠.\n(٢) أخرجه عنهما الطبري في \"جامع البيان\" ١٦/ ٣٢١، وابن أبي حاتم في \"تفسير القرآن العظيم \" ٧/ ٢٢١٥، وانظر: \"البسيط\" للواحدي (١٦١ ب)، وذكره ابن كثير ثم قال: وفيه نظر، بل هو بعيد. انظر: \"تفسير القرآن العظيم\" ٢/ ٤٩٨ قلت: وتكون الواو على قولهما استئنافية.","vol":"15","page":201},{"text":"كقوله تعالى: ﴿وَهُمْ يَعْلَمُونَ (١٤٦) الْحَقُّ﴾ يعني: ذلك الحق (١).\nوقال ابن عباس: أراد بالكتاب القرآن (٢).\nفيكون معنى الآية على هذا القول: هذِه آيات الكتاب، يعني: القرآن، ثم قال: وهذا القرآن الذي أنزل إليه من ربك هو الحق.\nقال الفراء: وإن شئت جعلت الذي خفضًا على نعت الكتاب -وإن كانت فيه الواو-كما تقول في الكلام: أَتَانا هذا الحديثُ عن أبي حفصٍ والفاروقِ، وأنت تريد به عمر بن الخطاب -﵁- (٣).\nوقال الشاعر:\nإلى المَلِكِ القَرْم وابْنِ الهُمَامِ ... ولَيْث الكَتيبةِ في المُزْدَحَم (٤)\n﴿وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ﴾ قال مقاتل: نزلت هذِه الآية\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ٢/ ١٦٣، \"إعراب مشكل القرآن \" لمكي ١/ ٣٩٦، \"البحر المحيط\" لأبي حيان ٥/ ٣٥٩.\nقلت: وتكون الواو عاطفة.\n(٢) انظر: \"البسيط\" للواحدي (١٦١ ب)، \"معالم التنزيل\" للبغوي ٤/ ٢٩٢.\n(٣) انظر: \"معاني القرآن\" ٢/ ٥٨.\nوهذا الوجه ذكره الزجاج في \"معاني القرآن\" ٣/ ١٣٥، وهو الذي اختاره الطبري في \"جامع البيان\" ١٦/ ٣٢١.\n(٤) البيت غير منسوب في \"معاني القرآن\" للفراء ٢/ ٥٧، \"الإنصاف\" لابن الأنباري ٢/ ٤٦٩، \"خزانة الأدب\" لعبد القادر البغدادي ٥/ ١٠٧، \"جامع البيان\" للطبري ١٦/ ٣٢١، \"البحر المحيط\" لأبي حيان ٥/ ٢١٣.","vol":"15","page":202},{"text":"في مشركي مكة حين قالوا: إن محمدًا يقول القرآن من تلقاء نفسه (١).\nثم بين دلائل ربوبيته، وشواهد قدرته، فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-2084>٢ </span>- ﴿اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ﴾\nوهذِه الآية من جملة مائة وثمانين آية أجوبة لسؤال المشركين رسول الله -ﷺ- إن الرب الذي تعبده ما فعله وصنيعه (٢).\n﴿بِغَيْرِ عَمَدٍ تَرَوْنَهَا﴾ يعني: السّواري والدّعائم. واحدها عمود، وهو ما يُعمد به البناء، يقال: عَمُودٌ وعَمَد مثل: أَدِيْم وأَدَم، وعُمُد أيضًا مثل: رَسُول ورُسُل ويجوز أن تكون العُمُد: جمع عِمَاد مثل: إِهَابٌ وأُهُبٌ (٣) قال النابغة:\nوخَيِّسِ الجِنَّ إنّي قد أَذِنْتُ لَهُمْ ... يَبْنُونَ تَدْمُرَ بَالصُّفَّاحِ والعُمُد (٤)\n_________\n(١) انظر: \"تفسيره\" (١٥٨ ب)، وذكره عنه ابن حبيب في \"تفسيره\" (١٣٠ أ)، والواحدي في \"البسيط\" (١٦٢ أ). والمعنى قاله ابن عباس. انظر: \"البسيط\" للواحدي (١٦٢ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٣٠٠.\n(٢) انظر: \"تفسير ابن حبيب\" (١٣٠ أ).\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩١، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٠، \"معاني القرآن\" للزجاج ٥/ ٣٦٢، \"لسان العرب\" لابن منظور ٣/ ٣٠٤ (عمد)، \"البحر المحيط\" لأبي حيان ٥/ ٣٥١.\n(٤) البيت في \"ديوانه\" (٣٣)، \"تهذيب اللغة\" للأزهري ٢/ ٢٥٢ (عمد)، \"لسان العرب\" لابن منظور ٣/ ٣٠٤ (عمد)، \"البحر المحيط\" لأبي حيان ٥/ ٣٥١.","vol":"15","page":203},{"text":"واختلفوا في معنى الآية: فنفى قوم (١) العمد أصلًا وقال: رفع السموات بلا عمد، وهو الأصح والأصوب.\nقال جويبر (٢)، عن الضحاك (٣)، عن ابن عباس (٤): يعني ليس من دونها دَعامَةٌ تدعمها، ولا فوقها عِلاقَة تمسكها (٥).\nوروى حماد بن سلمة (٦) عن إياس بن معاوية قال: السماء مُقَبَّبَةٌ على الأرض مثل القبة (٧).\n_________\n(١) منهم قتادة. أخرجه عنه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣١، والطبري في \"جامع البيان\" ١٦/ ٣٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٦. والحسن، أخرجه عنه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٣٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٦.\nوابن عباس في رواية الضحاك، ومعاوية بن إياس كما سيأتي. ومقاتل، انظر: \"البسيط\" للواحدي (١٦٢ ب)، ورجحه ابن عطية انظر: \"المحرر الوجيز\" ٨/ ١١٠. ونسبه في \"زاد المسير\" لابن الجوزي ٤/ ٣٠١ للجمهور واختاره.\nوقال ابن كثير بعد أن ذكره: وهذا هو اللائق بالسياق والظاهر من قوله تعالى: ﴿وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِه﴾ الحج: ٦٥].\nوهو اختيار ابن الأنباري. انظر: \"الأضداد\" (٢٦٨)، \"الوقف والابتداء\" ٢/ ٣٠.\n(٢) أبو القاسم البلخي، ضعيف جدًّا.\n(٣) الضحاك بن مزاحم، صدوق، كثير الإرسال.\n(٤) الصحابي، المشهور.\n(٥) إسناده ضعيف جدًّا؛ آفته جويبر.\nانظر: \"البسيط\" للواحدي (١٦٢ ب)، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٤٩٩.\n(٦) حماد بن سلمة بن دينار البصري، ثقة، عابد.\n(٧) إسناده صحيح. أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٢٥.\nوهو إياس بن معاوية بن قرة بن إياس المزني، ثقة، فقيه.","vol":"15","page":204},{"text":"وقال آخرون (١): معناه: الله الذي رفع السموات بعمده، ولكن لا ترونها. فأثبتوا العمد، ونفوا الرؤية.\nقال الفراء: من تأول ذلك فعلى مذهب تقديم العرب الجحد من آخر الكلمة إلى أولها. كقول الشاعر:\nإذا أَعْجَبَتْكَ الدَهْر حالٌ مِنْ امْرئٍ ... فَدَعْهُ وَوَاكلْ حَالَهُ واللَّيَالِيَا\nيَجِئْنَ على مَا كَانَ من صَالِحٍ بِهِ ... وإِنْ كَانَ فِيْمَا لا يَرى النَّاسُ آلِيَا (٢)\nمعناه: وإن كان فيما يرى الناس لا يألو. وقال آخر (٣):\nولا أرَهَا تَزَالُ ظَالِمَةً ... تُحَدِّثُ لِي نَكْبَةَ وَتَنْكَؤهَا\nمعناه: أراها لا تزال ظالمة. فقدم الجحد (٤).\n_________\n(١) منهم ابن عباس -في رواية عنه- أخرجها عنه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣١، والطبري في \"جامع البيان\" ١٦/ ٣٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم \" ٧/ ٢٢١٦. وهو قول مجاهد، أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٦/ ٢٢٧. وهو قول عكرمة، انظر: \"زاد المسير\" لابن الجوزي ٣/ ٣٠١.\n(٢) البيتان غير منسوبين في \"معاني القرآن\" للفراء ٢/ ٥٧، \"الأضداد\" لابن الأنباري (٢٦٨)، والطبري في \"جامع البيان\" ١٦/ ٣٢٥.\n(٣) هو ابن هرمة، والبيت في \"معاني القرآن\" للفراء ٢/ ٥٧، \"الأضداد\" لابن الأنباري (٢٦٨)، والطبري في \"جامع البيان\" ١٦/ ٣٢٤.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٥٧، \"الأضداد\" لابن الأنباري (٢٦٨).","vol":"15","page":205},{"text":"﴿ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾ علا عليه وقد مضى تفسيره (١).\n﴿وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ﴾ ذللهما لمنافع خلقه، ومصالح عباده.\n﴿كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى﴾ أي: كل واحد منهما يجري إلى وقت معلوم، وهو فناء الدنيا، وقيام الساعة، التي عندها تُكَوَّر الشمس، ويخسف القمر، وتنكدر النجوم (٢).\nوقال ابن عباس: أراد بالأجل المسمى درجاتهما ومنازلهما ينتهيان إليها لا يجاوزانها (٣).\n﴿يُدَبِّرُ الْأَمْرَ﴾ قال مجاهد: يقضيه وحده (٤).\n﴿يُفَصِّلُ الْآيَاتِ﴾ يبينها (٥) ﴿لَعَلَّكُمْ بِلِقَاءِ رَبِّكُمْ تُوقِنُونَ﴾ لكي تؤمنوا بوعده وتصدقوه (٦).\n* * *\n_________\n(١) البقرة: ٢٩، الأعراف: ٥٤.\n(٢) قال نحوه مجاهد، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٣٢٦، وهو قول الطبري في \"جامع البيان\" ١٦/ ٣٢٦.\n(٣) انظر: \"تفسير ابن حبيب\" (١٣٠ أ)، \"البسيط\" للواحدي (١٦٣ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٧٩، \"مفاتيح الغيب\" للرازي ١٨/ ٢٣٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم \" ٧/ ٢٢١٧.\n(٥) قال السدي، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٧.\n(٦) قاله قتادة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٣٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٧.","vol":"15","page":206},{"text":"<span data-type=\"title\" id=toc-2085>٣ </span>- قوله تعالى ﴿وَهُوَ الَّذِي مَدَّ الْأَرْضَ﴾\nبسطها (١) ﴿وَجَعَلَ فِيهَا رَوَاسِيَ﴾ جبالًا (٢). واحدتها: راسِيَةٌ، وهي الثابتة، يقال منه: أَرْسَيْتُ السفينةَ، وأَرْسيْتُ الوتَدَ في الأرض إذا أثبتها (٣). قال الشاعر:\nبه خَالِداتٌ ما يُرَمْنَ وهَامِدٌ ... وأَشعث أرْسَتْهُ الوَليْدَةُ بِالْفِهْرِ (٤)\nقال ابن عباس: كان أبو قبيس أول جبل وضع على الأرض (٥).\n﴿وَأَنْهَارًا وَمِنْ كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ﴾ صنفين وضربين اثنين (٦).\n_________\n(١) قاله الفراء: انظر: \"معاني القرآن\" ٢/ ٥٨، والنحاس في \"معاني القرآن\" ٣/ ٤٦٨.\nوانظر: \"تهذيب اللغة\" للأزهري ١٤/ ٨٣ (مدد)، \"لسان العرب\" لابن منظور ٣/ ٣٩٧ (مدد)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٨٠.\n(٢) قاله قتادة، أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٩.\nوقاله الزجاج في\"معاني القرآن\" ٣/ ١٣٧، وأبو عبيدة في \"مجاز القرآن\" ١/ ٣٢١.\n(٣) انظر: \"الصحاح\" للجوهري ٦/ ٢٣٥٦ (رسا)، \"تهذيب اللغة\" للأزهري ١٣/ ٥٥ (رسا).\n(٤) البيت للأحوص. وهو في \"لسان العرب\" لابن منظور ١٤/ ٣٢١ (رسا)، \"المحرر الوجيز\" لابن عطية ٨/ ١١٥. ويُرمن من رمت الشيء، أي: طلبته. والفهر: حجر ملء الكف.\n(٥) ذكره عنه القرطبي في \"الجامع لأحكام القرآن \" ٩/ ٢٨٠.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٦ عن عطاء.\n(٦) قال نحوه ابن عباس، انظر: \"البسيط\" للواحدي (١٦٣ ب). وقاله أيضًا الفراء، =","vol":"15","page":207},{"text":"قال أبو عبيدة: الزوج يكون واحدًا واثنين، وهو هاهنا واحد (١).\nوقال القتيبي: أراد من كل الثمرات لونين حلوا وحامضًا (٢).\n﴿يُغْشِي﴾ يلبس (٣) ﴿اللَّيْلَ النَّهَارَ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ﴾ فيستدلون ويعتبرون.\n\n<span data-type=\"title\" id=toc-2086>٤ </span>- قوله تعالى ﴿وَفِي الْأَرْضِ قِطَعٌ مُتَجَاوِرَاتٌ﴾\nمتقاربات متدانيات، يقرب بعضها من بعض بالجوار، وتختلف بالتفاضل، فمنها عَذْبَةٌ، ومنها مَالِحَةٌ، ومنها طيِّبَةٌ تُنْبِتُ، ومنها سَبِخَةٌ لا تنبت (٤).\n﴿وَجَنَّاتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ﴾ رفعها كلها ابن كثير وأبو عمرو وحفص، عطفًا على الجنات، وكسرها الآخرون،\n_________\n= في \"معاني القرآن\" ٢/ ٢٥٨، والزجاج في \"معاني القرآن\" ٣/ ١٣٦، والطبري في \"جامع البيان\"، ١٦/ ٣٢٩.\n(١) نظر: \"مجاز القرآن \" لأبي عبيدة ١/ ٣٢١، ونقله عنه الواحدي في \"البسيط\" (١٦٣ ب).\n(٢) انظر: \"تأويل مشكل القرآن\" ١/ ٢٣٠، ونقله عنه الواحدي في \"البسيط\" (١٦٣ ب).\n(٣) قاله قتادة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٣٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٩.\n(٤) قاله ابن عباس ومجاهد والضحاك وابن شوذب، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٣٣١ - ٣٣٣، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢١٩ عن ابن عباس ومجاهد. وذكره في \"زاد المسير\" لابن الجوزي ٤/ ٤١٢ عن أبي العالية. =","vol":"15","page":208},{"text":"نسقًا على الأعناب (١).\nوالصنوان: جمع صِنْوٍ، وهي: النخلات يجمعهن أصل واحد، فيكون الأصل واحدًا وتتشعب من الرؤوس، فيصير نخيلًا، كذا قاله المفسرون (٢). قالوا: صنوان مجتمع، وغير صنوان متفرق.\nقال أهل اللغة (٣): نظيرها في كلام العرب قنوان، واحدها: قنو،\n_________\n= وهو قول الفراء. انظر: \"معاني القرآن\" ٢/ ٥٨، وينظر \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٢.\nوالقول الثاني: أنها القرى المتجاورات. قاله قتادة، أخرجه عنه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣١، والطبري في \"جامع البيان\" ١٦/ ٣٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٠.\nوقاله أيضًا ابن قتيبة، انظر: \"زاد المسير\" لابن الجوزي ٤/ ٣٠٢.\nويكون التقدير: ﴿وَفِي الْأَرْضِ قِطَعٌ مُتَجَاوِرَاتٌ﴾ وغير متجاورات. كقوله: ﴿سَرَابِيلَ تَقِيكُمُ الْحَرَّ﴾ وتقيكم البرد. انظر: \"معاني القرآن\" للنحاس ٣/ ٤٦٩.\n(١) انظر: \"السبعة\" لا بن مجاهد (٣٥٦)، \"التذكرة\" لابن غلبون ٢/ ٣٨٦، \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣٢٠، \"إعراب القرآن\" للنحاس ٢/ ١٦٤.\n(٢) قاله البراء، أخرجه عنه سعيد بن منصور ٥/ ٤٢٣، والطبري في \"جامع البيان\" ١٦/ ٣٣٨، وقاله أيضًا ابن عباس ومجاهد وقتادة وابن زيد، أخرجه عنهم الطبري في \"جامع البيان\" ٦/ ٣٣٦ - ٣٣٩، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم \" ٧/ ٢٢٢٠ عن ابن عباس والضحاك، وحكاه عن عكرمة وعطاء الخرساني.\nوحكى الواحدي في \"البسيط\" (١٦٤ أ) إجماع أهل التفسير واللغة عليه. وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٣٠٣، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٨٢، \"معاني القرآن\" للزجاج ٣/ ١٣٨.\n(٣) انظر: \"عمدة الحفاظ\" للسمين الحلبي ٣/ ٤٠٣ (قنو)، \"إعراب القرآن\" النحاس ٢/ ١٦٥.","vol":"15","page":209},{"text":"والصنوان: المِثْلُ (١)، ومنه قيل: عَمُّ الرَّجُل صنْو أبيه (٢)، ولا فرق فيهما بين التثنية والجمع إلا في الإعراب، وذلك أن النون في التثنية مكسورة غير منونة، وفي الجمع منونة تجري بجريان الإعراب (٣).\nوالقراء كلهم على خفض الصاد من الصنوان إلا أبا عبد الرحمن السُّلَمي فإنه ضم صاده (٤).\n﴿يُسْقَى بِمَاءٍ وَاحِدٍ﴾ قرأ عاصم وحميد وابن محيصن وابن عامر بالياء (٥)، على معنى: يُسقى ذلك كله بماء واحد، وقرأ الباقون\n_________\n(١) أراد: أن أصل الصنو: المثل. انظر: \"تهذيب اللغة\" للأزهري ١٢/ ٢٤٣ (صنو)، \"الدر المصون\" للسمين الحلبي ٧/ ١٤.\n(٢) هذا جزء من حديث أخرجه مسلم (٩٨٣) في الزكاة باب في تقديم الزكاة، وأبو داود في الزكاة، باب تعجيل الزكاة (١٦٢٣)، والترمذي في كتاب المناقب، باب: مناقب العباس (٣٧٦٢)، وأحمد في \"مسنده\" ٢/ ٣٢٢ (٨٢٨٤)، وابن خزيمة في \"صحيحه\" ٤/ ٤٨، وابن حبان في \"صحيحه\" ١٥/ ٥٢٦، وأبو يعلى في \"مسنده\" ١/ ٤١٤.\n(٣) انظر: \"عمدة الحفاظ\" للسمين الحلبي ٣/ ٤٠٣ (قنو)، \"إعراب القراءات السبع وعللها\" لابن خالويه ٢/ ٣٢١، \"جامع البيان\" للطبري ١٦/ ٣٣٥.\n(٤) أخرج القراءة عنه ابن خالويه في \"إعراب القراءات السبع وعللها\" ٢/ ٣٢١، وانظر: \"المحتسب\" لابن جني ١/ ٣٥١. وهي قراءة أبي رجاء وطلحة بن مصرف. والضم على لغة قيس وتميم، والكسر على لغة أهل الحجاز، انظر: \"معاني القرآن\" للنحاس ٣/ ٤٦٩، \"إعراب القرآن\" للنحاس ٢/ ١٦٥، \"المحتسب\" لابن جني ١/ ٣٥١، \"الدر المصون\" للسمين الحلبي ٧/ ١٤.\nأبو عبد الرحمن السلمي: عبد الله بن حبيب بن ربيعة الكوفي، ثقة.\n(٥) انظر: \"السبعة\" لابن مجاهد (٣٥٦)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٦٠، \"التلخيص\" لأبي معشر ٢/ ٢٩٨، \"التذكرة\" لابن غلبون ٢/ ٣٨٦.","vol":"15","page":210},{"text":"بالتاء لقوله: ﴿جَنَّاتٍ﴾ (١) واختاره أبو عبيد (٢)، قال: وقال أبو عمرو: ومما يصدق التأنيث قوله: ﴿بَعْضَهَا عَلَى بَعْضٍ﴾، ولم يقل بعضه (٣).\n﴿وَنُفَضِّلُ﴾ قرأ الأعمش وحمزة والكسائي بالياء ردًا على قوله: ﴿يُدَبِّرُ﴾، و﴿يُفَصِّلُ﴾، و﴿يَغْشَى﴾، وقرأ الباقون (٤) بالنون، بمعنى: ونحن نفضل.\n﴿بَعْضَهَا عَلَى بَعْضٍ فِي الْأُكُلِ﴾ في الثمر والطعم.\n[١٥٦١] أخبرني أبو عبد الله القايني (٥)، حدثنا أبو الحسين النصيبي القاضي (٦)، حدثنا أبو بكر السبيعي الحلبي (٧)، حدثنا علي بن العباس المقانعي (٨)، حدثنا هارون بن حاتم (٩)، حدثنا عبد الرحمن بن أبي حماد (١٠)،\n_________\n(١) انظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣٢٢.\n(٢) انظر: \"تفسير ابن حبيب\" (١٣٠ ب)، \"إعراب القرآن\" للنحاس ٢/ ١٦٥.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٢/ ١٦٥. وقال: هذا احتجاج حسن.\n(٤) انظر: \"السبعة\" لابن مجاهد (٣٥٦)، \"التيسير\" للداني (١٣١)، \"الإقناع\" لابن الباذش ٢/ ٦٧٥، \"التذكرة\" لابن غلبون ٢/ ٣٨٦.\n(٥) في (ن): القاضي، لم أجده.\n(٦) كذاب، روى للشيعة مناكير ووضع لهم.\n(٧) محمد بن الحسين بن صالح، لم أجده.\n(٨) صدوق.\n(٩) ضعيف.\n(١٠) عبد الرحمن بن سكين، أبو محمد بن أبي حماد الكوفي. صالح، مشهور، روى القراءة عرضًا عن حمزة وهو أحد الذين خلفوه في القيام بالقراءة، وعن أبي بكر ابن عياش، وهو أحد الذين أخذوا القرآن عنه تلاوة، وروى الحروف عن نافع =","vol":"15","page":211},{"text":"عن إسحاق العطار (١)، عن عبد الله بن محمد بن عقيل (٢)، عن جابر (٣) قال: سمعت النبي -ﷺ- يقول لعلي -﵁-: \"النَّاس من شجر شَتَّى، وأنت وأنا من شجرة واحدة\" ثم قرأ النبي -ﷺ- ﴿وَفِي الْأَرْضِ قِطَعٌ مُتَجَاوِرَاتٌ﴾ حتى بلغ ﴿يُسْقَى بِمَاءٍ وَاحِدٍ﴾ (٤).\n[١٥٦٢] أخبرني أبو عبد الله الحسين بن محمد بن الحسين (٥)، حدثنا أحمد بن جعفر بن حمدان (٦)، حدثنا محمد بن إسحاق\n_________\n= وعن عيسى بن عمرو الهمداني وعن شيبان وعن عاصم، وروى القراءة عنه الحسن بن جامع ومحمد بن جنيد، وغيره.\n(١) إسحاق بن الربيع العطار، أبو حمزة الإربلي، صدوق، تكلم فيه.\n(٢) صدوق في حديثه، لين، ويقال: تغير بأخرة.\n(٣) جابر بن عبد الله الأنصاري، صحابي، مشهور.\n(٤) [١٥٦١] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه أبو الحسين النصيبي متروك بل اتهم بالوضع للشيعة.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٢/ ٢٦٣، من طريق هارون بن حاتم به، وقد تقدم.\nوأخرجه الطبراني في \"المعجم الأوسط\" ٤/ ٢٦٣، والخطيب في \"موضح أوهام الجمع\" ١/ ٤١ من طريق عمرو بن عبد الغفار عن محمد بن علي السلمي عن عبد الله بن محمد بن عقيل به.\nقال الهيثمي في \"مجمع الزوائد\" ٩/ ١٠٠: وفيه من لم أعرف، ومن اختلف فيه.\nقلت: وعمرو بن عبد الغفار الفقيمي رافضي، متهم بوضع أحاديث الفضائل.\nانظر: \"لسان الميزان\" لابن حجر ٤/ ٣٦٩.\n(٥) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) ثقة.","vol":"15","page":212},{"text":"المسوحي (١)، حدثنا أحمد بن الصباح القطان (٢) (٣)، حدثنا سيف بن أخت سفيان (٤)، عن الأعمش (٥)، عن أبي صالح (٦)، عن أبي هريرة (٧) عن النبي -ﷺ-: ﴿وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِي الْأُكُلِ﴾ قال: \"الفارسي والدقل والحلو والحامض\" (٨).\nقال مجاهد: كمثل صالح بن آدم وخبيثهم أبوهم واحد (٩).\nقال الحسن: هذا مثل ضربه الله تعالى لقلوب بني آدم، كانت الأرض في يد الرحمن طينة واحدة، فسطحها وبطحها فصارت\n_________\n(١) صدوق.\n(٢) في (ن): العطار.\n(٣) ثقة، حافظ، له غرائب.\n(٤) سيف بن محمد الثوري، ابن أخت سفيان الثوري، كذاب، يضع الحديث.\n(٥) ثقة، حافظ، لكنه مدلس.\n(٦) ذكوان أبو صالح السمان، ثقة، ثبت.\n(٧) صحابي، مشهور.\n(٨) [١٥٦٢] الحكم على الإسناد:\nحديث موضوع؛ آفته سيف الثوري.\nالتخريج:\nأخرجه الترمذي في كتاب التفسير باب: ومن سورة الرعد (٣١١٨)، والطبري في \"جامع البيان\" ١٦/ ٣٤٤، كلاهما من طريق سيف بن أخت سفيان، به، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٨٣ وقال عقبة: ذكره الثعلبي. قلت: وآفته سيف بن محمد الثوري وضاع كما سبق.\n(٩) أخرجه الطبري في\"جامع البيان\" ١٦/ ٣٤٠، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٨٥.","vol":"15","page":213},{"text":"الأرض قطعًا متجاورة، فينزل عليها الماء من السماء، فتخرج هذا زهرتها وثمرها وشجرها، وتخرج نباتها، وتحيي مواتها، وتخرج هذِه سبخها وملحها وخبيثها، وكلتاهما تسقى بماء واحد، فلو كان الماء ملحًا قيل: إنما هذا من قبل الماء. كذلك الناس خلقوا من آدم، فينزل عليهم من السماء تذكرة، فترق قلوب فتخشع وتخضع، وتقسوا قلوبٌ فتلهو وتسهو وتجفو، قال الحسن: والله ما جالس القرآن أحد إلا قام من عنده بزيادة أو نقصان قال الله -﷿-: ﴿وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا (٨٢)﴾ (١) (٢).\n﴿إِنَّ فِي ذَلِكَ﴾ الذي ذكرت ﴿لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ﴾.\n\n<span data-type=\"title\" id=toc-2087>٥ </span>- ﴿وَإِنْ تَعْجَبْ﴾\nيا محمد من تكذيب هؤلاء المشركين، واتخاذهم ما لا يضر ولا ينفع آلهة يعبدونها من دون الله، وهم قد رأوا من قدرة الله -﷿- وأمره، وما ضرب لهم من الأمثال (٣) ﴿فَعَجَبٌ قَوْلُهُمْ﴾ فتعجب أيضًا من قولهم\n_________\n(١) الإسراء: ٨٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٤٠ بتمامه. وانظر: \"الدر المنثور\" للسيوطي ٤/ ٨٤.\n(٣) قاله ابن زيد، ونحوه قاله قتادة، أخرجه عنهما الطبري في \"جامع البيان\" ١٦/ ٣٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٤.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٣ عن الحسن أيضًا.","vol":"15","page":214},{"text":"﴿أَإِذَا كُنَّا تُرَابًا﴾ بعد الموت ﴿أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ﴾ نعاد خلقًا جديدًا كما كنا قبل الموت، قال الله تعالى ﴿أُولَئِكَ الَّذِينَ كَفَرُوا بِرَبِّهِمْ وَأُولَئِكَ الْأَغْلَالُ فِي أَعْنَاقِهِمْ﴾ يوم القيامة (١) ﴿وَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾.\n\n<span data-type=\"title\" id=toc-2088>٦ </span>- ﴿وَيَسْتَعْجِلُونَكَ﴾\nيعني: مشركي مكة (٢) ﴿بِالسَّيِّئَةِ﴾ بالبلاء والعقوبة (٣) ﴿قَبْلَ الْحَسَنَةِ﴾ الرخاء والعافية (٤).\nوذلك أنهم سألوا رسول الله -ﷺ-: أن يأتيهم بالعذاب استهزاءً منهم بذلك (٥). وقالوا: ﴿اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ﴾ (٦).\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٣/ ١٣٩، \"زاد المسير\" لابن الجوزي ٤/ ٣٠٤.\n(٢) قاله قتادة، أخرجه عنه الطبري في \"جامع البيان\" ٦/ ٣٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٣ وهو قول ابن عباس كما في \"زاد المسير\" لابن الجوزي ٤/ ٣٠٥.\nوقال مقاتل: إنها نزلت في النضر بن الحارث حين قال: اللهم إن كان هذا هو الحق من عندك. انظر: \"تفسيره\" (١٥٨ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٣٠٥.\n(٣) قاله قتادة أخرجه عنه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٣، وينظر \"معاني القرآن\" للنحاس ٣/ ٤٧٢.\n(٤) قاله قتادة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٣٥١.\n(٥) قاله قتادة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٣٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٣.\n(٦) الأنفال: ٣٢.","vol":"15","page":215},{"text":"﴿وَقَدْ خَلَتْ مِنْ قَبْلِهِمُ الْمَثُلَاتُ﴾ وقد مضت من قبلهم في الأمم التي عصت ربها وكذبت رسلها العقوبات المنكلات (١).\nوالمثلات: واحدتها مَثُلَة، بفتح الميم وضم الثاء، مثل: صَدُقَةُ وصَدُقَاتٌ (٢). وتميم تضم الميم والثاء جميعًا، وواحدتها على لغتهم: مُثْلة بضم الميم وجزم الثاء، مثل: غُرْفَةٌ وغُرُفَات، والفعل منه: مَثَلْتُ به، أَمْثُل، مَثْلًا بفتح الميم وسكون الثاء (٣).\n﴿وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِلنَّاسِ عَلَى ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ﴾.\n[١٥٦٣] أخبرني الحسين بن محمد (٤)، حدّثنا أحمد بن جعفر بن حمدان (٥)، حدّثنا يوسف بن عبد الله بن ماهان (٦)، حدَّثنا موسى بن\n_________\n(١) قاله ابن عباس وعبد الرحمن بن زيد، أخرجه عنهما ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٣.\nواختاره الفراء في \"معاني القرآن\" ٢/ ٥٩، والنحاس في \"معاني القرآن\" ٣/ ٤٧٢، ومكي في \"مشكل إعراب القرآن\" (٢٠٩)، والطبري في \"جامع البيان\" ١٦/ ٣٥٠.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٣، \"معاني القرآن\" للفراء ٢/ ٥٩، والطبري في \"جامع البيان\" ١٦/ ٣٥٠، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٨٥.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٥٩، \"إعراب القرآن\" للنحاس ٢/ ١٦٦، \"معاني القرآن\" للزجاج ٣/ ١٣٩، \"الدر المصون\" للسمين الحلبي ٧/ ٢٠.\n(٤) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) ثقة.\n(٦) يوسف بن عبد الله بن ماهان الدينوري يروي عن موسى بن إسماعيل ومحمد بن كثير العبدي، له ذكر في \"تهذيب الكمال\" للمزي ٢٦/ ٣٣٤.","vol":"15","page":216},{"text":"إسماعيل (١)، حدَّثنا حماد بن سلمة (٢)، عن علي بن زيد (٣)، عن سعيد ابن المسيب (٤) قال: لما نزلت هذِه الآية ﴿وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِلنَّاسِ﴾ الآية، قال رسول الله -ﷺ-: \"لولا عفو الله وتجاوزه ما هَنأَ أحدًا العيشُ، ولولا وعيده وعقابه لاتكل كلُّ أحدٍ\" (٥).\n\n<span data-type=\"title\" id=toc-2089>٧ </span>- قوله تعالى ﴿وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلَا أُنْزِلَ عَلَيْهِ﴾\nيعني: على محمد -ﷺ-: ﴿آيَةٌ مِنْ رَبِّهِ﴾ علامة وحجة على نبوته.\n﴿إِنَّمَا أَنْتَ مُنْذِرٌ﴾ مخوِّف (٦) ﴿وَلِكُلِّ قَوْمٍ هَادٍ﴾ داعٍ يدعوهم إلى الله تعالى، وإمام يأتمون به (٧)، وقال الكلبي: داعٍ يدعوهم إلى الضلالة أو إلى الحق (٨).\n_________\n(١) موسى بن إسماعيل المِنْقَري مولاهم، ثقة، ثبت.\n(٢) أبو سلمة بن أبي صخرة، ثقة، عابد، تغير حفظه بآخره.\n(٣) هو ابن جدعان، ضعيف.\n(٤) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٥) [١٥٦٣] الحكم على الإسناد:\nحديث ضعيف؛ آفته ابن جدعان، وابن ماهان لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٤. وأخرجه النحاس في \"معاني القرآن\" ٣/ ٤٧٣ معلقًا.\n(٦) انظر: \"زاد المسير\" لابن الجوزي ٤/ ٣٠٦.\n(٧) هذا الذي اختاره المصنف هو اختيار الطبري في \"جامع البيان\" ١٦/ ٣٥٨ وسيأتي من قال به من المفسرين.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٥، عن ابن عباس.","vol":"15","page":217},{"text":"قال أبو العالية: قائد (١).\nقال أبو صالح: قادة (٢).\nقال مجاهد: نبي يدعوهم إلى الله تعالى (٣).\nقال سعيد بن جبير (٤): يعني بالهادي الله -﷿-. وهي رواية العوفي (٥) عن ابن عباس قال: المنذر محمد والهادي الله.\nقال عكرمة (٦) (٧)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٥٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٥٦، والثوري في \"تفسيره\" (١٥١). ولفظه داع إلى الهدى أو الضلالة.\n(٣) أخرجه الثوري في \"تفسيره\" (١٥١)، والطبري في \"جامع البيان\" ١٦/ ٣٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٥.\nوهو قول قتادة أخرجه عنه عن عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٢، والطبري في \"جامع البيان\" ١٦/ ٣٥٣.\nوقاله أيضًا ابن زيد، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٣٥٦.\nواختاره الزجاج، انظر: \"معاني القرآن\" ٣/ ١٤٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٥٤.\nوقاله الضحاك، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٣٥٥ وقال: أي: الضحاك ونظيره قوله تعالى: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ﴾ [القصص: ٥٦].\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٥٥، وحكاه عنه في \"البسيط\" للواحدي (١٦٦ ب).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٤.\n(٧) في الأصل علقمة، والتصويب من (ن)، (ك). والمصادر.","vol":"15","page":218},{"text":"وأبو الضحى (١): الهادي محمد -ﷺ-.\n[١٥٦٤] وأخبرنا عبد الله بن حامد (٢)، حدّثنا أحمد بن (عبد الله ابن محمد) (٣)، حدثنا محمد بن عبد الله بن سليمان (٤).\n[١٥٦٥] وأخبرني أبو عبد الله بن فنجويه (٥)، حدّثنا أبو بكر بن مالك القطيعي (٦)، حدّثنا عبد الله بن أحمد بن حنبل (٧)، قالا: حدّثنا عثمان بن أبي شيبة (٨)، حدثنا المطلب بن زياد (٩)، عن السدي (١٠)، عن عبد خير (١١)، عن علي (١٢) -﵁- في قوله\n_________\n(١) أخرجه الثوري في \"تفسيره\" (١٥١)، والطبري في \"جامع البيان\" ١٦/ ٣٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٥، والنحاس في \"معاني القرآن\" ٣/ ٤٧٤.\nومسلم بن صبيح الهمداني، أبو الضحى الكوفي، العطار مشهور بكنيته، ثقة، فاضل مفسر.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) في الأصل، إن): محمد بن عبد الله، والتصويب من المصادر، وهو أبو محمد المعقلي الهروي، يُلقب بالباز الأبيض، شيخ، قدوة، حافظ.\n(٤) أبو جعفر الحضرمي، ثقة، حافظ.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) ثقة.\n(٧) ثقة.\n(٨) ثقة، شهير، له أوهام.\n(٩) المطلب بن زياد بن أبي زهير الثقفي مولاهم، صدوق ربما وهم.\n(١٠) إسماعيل بن عبد الرحمن، صدوق، يهم، ورُمي بالتشيع.\n(١١) عبد خير بن يزيد الهمداني، أبو عمارة الكوفي، ثقة، مخضرم.\n(١٢) صحابي، مشهور.","vol":"15","page":219},{"text":"-﷿- ﴿إِنَّمَا أَنْتَ مُنْذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ﴾ قال: رسول الله -ﷺ- \"المنذر أنا، والهادي رجل من بني هاشم\" (١).\n[١٥٦٦] وأخبرنا ابن فنجويه (٢)، حدّثنا أحمد بن جعفر بن حمدان (٣)، حدّثنا محمد بن إسحاق المسوحي (٤)، حدّثنا إبراهيم (٥)، حدثنا عبد الله بن صالح (٦)، حدثنا المطَّلب بن زياد (٧)، حدّثنا السدي (٨)، عن عبد خير (٩)، عن علي بن أبي طالب -﵁- في قوله -﷿- ﴿إِنَّمَا أَنْتَ مُنْذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ﴾ قال: المنذر النبي -ﷺ-،\n_________\n(١) [١٥٦٤، ١٥٦٥] الحكم على الإسناد:\nإسناده ضعيف؛ آفته المطلب بن زياد.\nالتخريج:\nأخرجه عبد الله بن أحمد في \"زوائد المسند\" ١/ ١٢٦ (١٠٤١)، والطبراني في \"المعجم الأوسط\" ٢/ ٢١٣ (١٣٨٣)، \"المعجم الصغير\" ١/ ٢٦١، والخطيب في \"تاريخ الرسل والملوك\" ١٢/ ٣٧٣، كلهم من طريق عثمان بن أبي شيبة به. قال الهيثمي في \"مجمع الزوائد\" ٧/ ٤١: ورجال المسند ثقات. قلت: وضعفه الحافظ في \"الفتح \" ٨/ ٣٧٦. ولا يحتمل المطلب بن زياد هذا التفرد.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ثقة.\n(٤) صدوق.\n(٥) إبراهيم لم أعرفه.\n(٦) عبد الله بن صالح العجلي، ثقة.\n(٧) المطلب بن زياد بن أبي زهير الثقفي مولاهم، صدوق، ربما وهم.\n(٨) إسماعيل بن عبد الرحمن، صدوق، يهم، ورُمي بالتشيع.\n(٩) عبد خير بن يزيد الهمداني، ثقة، مخضرم.","vol":"15","page":220},{"text":"والهادي رجل من بني هاشم. يعني: نفسه (١).\nوروى عطاء بن السائب (٢)، عن سعيد بن جبير (٣)، عن ابن عباس (٤) قال: لما نزلت هذِه الآية وضع رسول الله -ﷺ- يده على صدره فقال: \"أنا المنذر\"، وأومأ بيده إلى منكب علي بن أبي طالب فقال: \"وأنت الهادي يا على بك يهتدي المهتدون من بعدي\" (٥).\nودليل هذا التأويل ما:\n_________\n(١) [١٥٦٦] الحكم على الإسناد:\nالأثر ضعيف؛ آفته المطلب بن زياد، والمسوحي.\n(٢) صدوق، اختلط.\n(٣) ثقة، ثبت، فقيه.\n(٤) الصحابي، المشهور.\n(٥) إسناده ضعيف جدًّا. أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٥٧، وأبو نعيم في \"معرفة الصحابة\" ١/ ٣٠٦ من طريق الحسن بن الحسين، عن معاذ بن مسلم، عن عطاء به. وأشار إليه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٥ معلقًا. والحسن بن الحسين الأنصاري من رؤساء الشيعة، وهو ضعيف الحديث. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٦، \"ميزان الاعتدال\" للذهبي ١/ ٢٢٥، \"لسان العرب\" لابن منظور ٢/ ١٩٨.\nوفيه أيضًا: معاذ بن مسلم الهروي مجهول. وجعل الذهبي آفته معاذ بن مسلم. انظر: \"ميزان الاعتدال\" للذهبي ٤/ ١٣٢، \"لسان الميزان\" لابن حجر ٢/ ١٩٩. والحديث قال عنه ابن الجوزي في \"زاد المسير\" ٤/ ٣٠٧: وهذا من موضوعات الرافضة.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٥٠٠: وهذا الحديث فيه نكارة شديدة.","vol":"15","page":221},{"text":"[١٥٦٧] أخبرني أبو عبد الله الحسين بن محمد بن الحسين (١) العدل ﵀، حدَّثنا أحمد بن جعفر بن حمدان (٢)، حدثنا إبراهيم بن علي بن عاصم (٣)، حدثنا محمد بن داود (٤)، أخبرنا عبد الرزاق (٥)، أخبرنا يحيى بن العلاء (٦)، حدثنا سفيان الثوري (٧)، عن أبي إسحاق (٨)، عن زيد بن يثيع (٩) (١٠)، عن حذيفة (١١) أن النبي -ﷺ- قال: \"إن وليتموها أبا بكر فزاهد في الدنيا وراغب في الآخرة، وإن وليتم عمر فقوي أمين لا تأخذه في الله لومة لائم، وإن وليتموها عليًّا فهاب مهتدٍ\" (١٢).\n_________\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ثقة.\n(٣) إبراهيم بن علي بن عاصم لم أجده.\n(٤) محمد بن داود بن سفيان، مقبول.\n(٥) عبد الرزاق الصنعاني، ثقة، حافظ.\n(٦) يحيى بن العلاء الرازي، أبو عمرو، رمي بالوضع.\n(٧) ثقة، حافظ، كان ربما دلس.\n(٨) أبو إسحاق السبيعي، ثقة، مكثر، اختلط بآخره.\n(٩) زيد بن يُثيع، ويقال: ابن أثيع الهمداني الكوفي، ثقة مخضرم من الثانية.\n(١٠) في الأصل: زيد بن وسيع، وفي (ك)، زيد بن تبيع. والتصويب من المصادر.\n(١١) حذيفة بن اليمان، الصحابي، المشهور.\n(١٢) [١٥٦٧] الحكم على الإسناد:\nإسناده ضعيف جدا؛ لانقطاعه، وإبراهيم بن علي لم أجده، ويحيى رمي بالوضع. =","vol":"15","page":222},{"text":"ثم أخبر عن كمال قدرته وحكمته؛ ردًا على منكري البعث القائلين: ﴿أَإِذَا كُنَّا تُرَابًا أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ﴾ فقال الله سبحانه:\n\n<span data-type=\"title\" id=toc-2090>٨ </span>- ﴿اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَى وَمَا تَغِيضُ الْأَرْحَامُ﴾\nيعني: تنقص. قال المفسرون (١): غيض الأرحام الحيض على (٢)\n_________\n= التخريج:\nأخرجه ابن عدي في \"الكامل\" ٥/ ٣١٣ من طريق عبد الرزاق عن يحيى بن العلاء به.\nوأخرجه ابن عدي أيضًا ٥/ ٣١٣ من طريق محمد بن مسعود العجمي. والحاكم في \"المستدرك\" ٣/ ١٥٣ من طريق محمد بن رافع، وأخرجه الحاكم أيضًا في \"معرفة علوم الحديث\" (٢٨) من طريق محمد بن أبي السري. ثلاثتهم عن عبد الرزاق عن النعمان بن أبي شيبة، عن الثوري، عن أبي إسحاق به.\nوأخرجه الخطيب في \"تاريخ الرسل والملوك\" ١١/ ٤٧ من طريق ابن نمير عن الثوري، عن شريك، عن أبي إسحاق.\nوهو من الأحاديث التي اختلف الرواة فيها على أبي إسحاق، وقد ذكر أوجه الاختلاف فيها عليه الحافظ الدارقطني في \"كتاب العلل\" ٣/ ٢١٦ ورجح أنه مرسل.\nقلت: والحديث منكر كما قاله الذهبي في \"ميزان الاعتدال\" ٢/ ٦١٣ وأشار إلى ذلك ابن عدي في \"الكامل\" ٥/ ٣١٣. وانظر: \"معرفة علوم الحديث\" للحاكم (٢٨)، \"جامع التحصيل\" للعلائي (١٣٣)، \"تدريب الراوي\" للسيوطي ٢/ ٢٠٦.\n(١) قاله ابن عباس وعكرمة وسعيد بن جبير، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٣٥٩ - ٣٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٧. وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٢، عن سعيد بن جبير فقط. ونسبه الواحدي في \"البسيط\" (١٦٧ ب) للمفسرين وأهل العلم.\n(٢) في (ن): إلى.","vol":"15","page":223},{"text":"الحمل، فإذا حاضت الحامل (١) كان نقصانًا في غذاء الولد، وزيادة في فترة الحمل، فلها بكل يوم حاضته (٢) على حملها يوم تزداده في طهرها، حتى تستكمل تسعة أشهر طاهرًا، فإن رأت الدم خمسة أيام وضعت لتسعة أشهر وخمسة أيام، وهو قوله: ﴿وَمَا تَزْدَادُ﴾.\nوروى ابن أبي نجيح عن مجاهد قال: ﴿وَمَا تَغِيضُ الْأَرْحَامُ﴾: خروج الدم حتى يخس (٣) الولد، ﴿وَمَا تَزْدَادُ﴾: استمساك الدم إذا لم تُهرق المرأة (٤) تم الولد وعظم (٥).\nوفي هذِه الآية دليل على أن الحامل تحيض، وإليه ذهب الشافعي ﵀ (٦).\n_________\n(١) في (ن): المرأة.\n(٢) في (ك): وكل يوم لها خاصة.\n(٣) في (ك): يحسن.\n(٤) في (ن): تهرق المرأة الدم.\n(٥) أخرجه الثوري في \"تفسيره\" (١٥١)، والطبري في \"جامع البيان\" ١٦/ ٣٦١، وابن أبي شيبة وابن المنذر وأبو حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ٨٨.\n(٦) وهو مذهب مالك والليث بن سعد وإسحاق وأحمد في إحدى الروايتين عنه، وقال به أيضًا قتادة والزهري.\nوالقول الثاني: أن الحامل لا تحيض، وأن ما تراه في زمن الحيض إنما هو دم فساد لا حيض.\nوهذا قول عطاء بن أبي رباح وسعيد بن المسيب والحسن وجمهور التابعين، وهو مذهب أبي حنيفة والثوري والأوزاعي وأحمد -في المشهور عنه- واختاره أبو عبيد وابن المنذر وغيرهم. وهذا هو الصحيح لحديث ابن عمر مرفوعًا: مره فليراجعها ثم يطلقها طاهرًا أو حاملًا. أخرجه مسلم كتاب الطلاق، باب طلاق =","vol":"15","page":224},{"text":"وقال الحسن: غيضها ما تنقص من التسعة الأشهر، وزيادتها ما تزداد على التسعة الأشهر (١).\nوروى جويبر (٢)، عن الضحاك (٣)، عن ابن عباس (٤): ﴿وَمَا تَغِيضُ الْأَرْحَامُ﴾ ويعني به: السقط (٥).\nوروى عبيد بن سليمان (٦)، عن الضحاك قال: الغيض: النقصان\n_________\n= الحائض بغير رضاها (١٤٧١).\nانظر: \"مختصر المزني\" (٢١٨)، \"الأوسط\" لابن المنذر ٢/ ٢٤٠، \"المهذب\" للشيرازي ١/ ٤٦، \"المجموع\" للنووي ٢/ ٣٦١، \"المدونة الكبرى\" لسحنون ١/ ٥٤، \"بدائع الصنائع\" للكسائي ١/ ٤٢، \"المغني\" لابن قدامة ١/ ٤٤٤.\nالشافعي: هو محمد بن إدريس بن العباس الشافعي.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٧.\nوقاله أيضًا قتادة أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٢، والطبري في \"جامع البيان\" ١٦/ ٣٦٤.\n(٢) أبو القاسم البلخي، ضعيف جدًّا.\n(٣) ابن مزاحم، صدوق، كثير الإرسال.\n(٤) الصحابي، المشهور.\n(٥) إسناده ضعيف جدًّا؛ آفته جويبر. أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٦٤ من رواية العوفي بأتم منه، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" كما في \"الدر المنثور\" للسيوطي ٤/ ٨٧. والذي نقله عنه مجاهد وسعيد بن جبير: أن الزيادة في التسعة الأشهر. أخرج ذلك ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٦.\n(٦) هو عبيد بن سليمان الباهلي مولاهم، لا بأس بحديثه.","vol":"15","page":225},{"text":"من الأجل (١)، والزيادة: ما تزداد على الأجل؛ وذلك أن النساء لا يلدن لعدة واحدة، ولا لأجل معلوم، قد يولد المولود لستة أشهر فيعيش، ويولد لسنتين فيعيش، قال: وسمعت الضحاك يقول: وُلدْتُ لسنتين قد نبتت ثناياي (٢).\n[١٥٦٨] أخبرني الحسين بن فنجويه (٣)، حدثنا عبد الله بن محمد ابن شنبه (٤)، حدثنا عبيد الله بن أحمد الكسائي (٥)، حدثنا الحارث بن عبد الله (٦)، حدثنا هشيم (٧)، عن جويبر (٨) قال: مكث الضحاك في بطن أمه سنتين (٩).\n_________\n(١) في (ك): من الأرحام.\n(٢) إسناده صحيح. أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٦، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٨٧.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم يُذكر بجرح أو تعديل.\n(٥) محله الصدق.\n(٦) الحارث بن عبد الله الهمداني الخازن صدوق، لينه ابن عدي.\n(٧) هشيم بن بشير، ثقة، ثبت، كثير التدليس، والإرسال الخفي.\n(٨) أبو القاسم البلخي، ضعيف جدًّا.\n(٩) [١٥٦٨] الحكم على الإسناد:\nإسناده ضعيف فيه جويبر.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٣٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٦. كلاهما من طريق جويبر به.","vol":"15","page":226},{"text":"وروى ابن جريج (١)، عن جميلة بنت سعد (٢)، عن عائشة (٣) قالت: لا يكون أكثر من سنتين قدر ما يتحول ظل مغزل (٤).\nوإلى هذا ذهب أبو حنيفة (٥) وجماعة من الفقهاء.\nوقال الشافعي وقوم من العلماء: أكثر الحمل أربع سنين (٦) يدل عليه ما:\n[١٥٦٩] أخبرني أبو عبد الله الحسين بن محمد بن الحسين الحافظ (٧)، حدثنا أحمد بن إبراهيم بن (٨) الحسين بن محمد (٩)، قال: سمعت أبا محمد عبد الله بن أحمد بن الفرج الأحمري (١٠) بمصر، قال: سمعت عباس بن نصر البغدادي (١١) يقول: سمعت\n_________\n(١) عبد الملك بن عبد العزيز بن جريج، ثقة، فقيه، فاضل، وكان يرسل ويدلس.\n(٢) جميلة بنت سعد بن الربيع بن عمرو بن أبي زهير الخزرجي، صحابية.\n(٣) أم المؤمنين ﵂.\n(٤) أخرجه سعيد بن منصور في \"سننه\" ٢/ ٦٧، كتاب الطلاق، والطبري في \"جامع البيان\" ١٦/ ٣٦٤، والدارقطني في \"السنن\" ٣/ ٣٢١، وابن حزم في \"المحلي\" ١١/ ٧٣٠، والبيهقي في \"السنن الكبرى\" ٧/ ٤٤٣. وإسناده صحيح.\n(٥) أبو حنيفة: هو النعمان بن ثابت التيمي مولاهم.\n(٦) وهو مذهب مالك وأحمد. انظر: \"المغني في الضعفاء\" للذهبي ١١/ ٢٣٢، \"شرح الزركشي على الخرقي\" ٥/ ٥٥٧.\n(٧) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٨) في الأصل: (و). والتصويب من (ن) والمصادر.\n(٩) ثقة، كثير الحديث.\n(١٠) عبد الله بن أحمد بن الفرج الأحمري. لم أجده.\n(١١) لم يُذكر بجرح أو تعديل.","vol":"15","page":227},{"text":"صفوان بن عيسى (١) يقول: مكث محمد بن عجلان في بطن أمه ثلاث سنين، فشق بطن أمه فأخرج، وقد نبتت أسنانه (٢).\n[١٥٧٠] وأخبرني الحسين بن محمد (٣)، حدثنا عبد الله بن يوسف ابن أحمد بن مالك (٤)، حدثنا أحمد (٥) بن سعيد بن علي السوسي الخزاز (٦)، حدثنا محمد بن الفضل البلخي (٧)، حدثنا ابن زنجويه (٨)، عن أبي عائشة (٩)، عن حماد بن سلمة (١٠) قال: إنما سُمِّي هرم بن حيان (١١) هَرِمًا لأنه بقي في بطن أمه أربع سنين (١٢).\n_________\n(١) صفوان بن عيسى الزهري، أبو محمد البصري، ثقة.\n(٢) [١٥٦٩] الحكم على الإسناد:\nالأحمدي لم أجده، وعباس بن نصر لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الخطيب البغدادي في \"تاريخ بغداد\" ١٢/ ١٤٣ من طريق أحمد بن إبراهيم عن عبد العزيز بن أحمد عن عباس بن نصر به.\n(٣) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) في الأصل: محمد، والتصويب من (ن).\n(٦) لم أجده.\n(٧) ضعيف.\n(٨) حميد بن مخلد بن قتيبة بن عبد الله الإزدي، ثقة ثبت، له تصانيف.\n(٩) في (ن): ابن أبي عائشة ولم أعرفه.\n(١٠) ثقة، عابد، وتغير حفظه بآخره.\n(١١) وهو هرم بن حيان العبدي، ثقة.\n(١٢) [١٥٧٠] الحكم على الإسناد:\nإسناده ضعيف، لضعف ابن الفضل البلخي، وفيه من لم أجدهم. =","vol":"15","page":228},{"text":"﴿وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ﴾ بحد لا يجاوزه ولا يقصر عنه، والمقدار: مفعال من القدر (١).\n\n<span data-type=\"title\" id=toc-2091>٩ </span>- قوله -﷿- ﴿عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ﴾\nالذي كل شيء دونه (٢) ﴿الْمُتَعَالِ﴾ المستعلي على كل شيء بقدرته (٣).\n\n<span data-type=\"title\" id=toc-2092>١٠ </span>- قوله تعالى ﴿سَوَاءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ﴾\nفي ظلمته ﴿وَسَارِبٌ﴾ ظاهر ﴿بِالنَّهَارِ﴾ في ضوئه لا يخفي عليه شيء من ذلك (٤).\n_________\n= التخريج:\nأخرجه ابن سعد في \"الطبقات الكبرى\" ٥/ ٤٣٠، والمزي في \"تهذيب الكمال\" ٢٦/ ١٠٦، وانظر: \"المعارف\" لابن قتيبة (٥٩٥)، \"تلخيص الحبير\" لابن حجر ٣/ ٢٣٥، \"سير أعلام النبلاء\" للذهبي ٤/ ٤٨.\n(١) قاله أبو عبيدة. انظر: \"مجاز القرآن\" ١/ ٣٢٣، وينظر \"جامع البيان\" للطبري ١٦/ ٣٥٩.\n(٢) قاله الطبري في \"جامع البيان\" ١٦/ ٣٦٦.\n(٣) قاله النحاس في \"إعراب القرآن\" ٢/ ١٦٧، والطبري في \"جامع البيان\" ١٦/ ٣٦٦.\n(٤) قاله ابن عباس وقتادة ومجاهد وعكرمة وأبو الرجاء، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٣٦٧ - ٣٦٨.\nوهو قول الفراء والزجاج والنحاس والأزهري وغيرهم من أئمة اللغة، ونسبه ابن الجوزي لأكثر أهل العلم.\nانظر: \"معاني القرآن\" للفراء ٢/ ٦٠، \"معاني القرآن\" للزجاج ٣/ ١٤١، \"معاني =","vol":"15","page":229},{"text":"وقال أبو عبيدة: ﴿وَسَارِبٌ بِالنَّهَارِ﴾ أي: سالك في سربه، أي: مذهبه ووجهه (١).\nيقال: خَلِيَتْ سَرْبه، بفتح السين، أي: طريقه (٢). قال قيس بن الخطيم (٣):\nأنّى سَرَبْتِ وكُنتِ غَيْرَ سَرُوبِ ... وتُقَرّب الأحْلامُ غَيْر قَرِيْبِ\nوقل القتيبي: ﴿وَسَارِبٌ بِالنَّهَارِ﴾ متصرف في حوائجه، ويقال: سَرَبَ يَسْرُب قال الشاعر:\nأَرى كُلَّ قَوْمٍ قَارَبُوا قَيْدَ فَحْلِهم ... ونَحْنُ خَلَعْنَا قَيْدَهُ فَهو سَارِبُ (٤)\n_________\n= القرآن\" للنحاس ٣/ ٤٧٦، \"تهذيب اللغة\" للأزهري ١٢/ ٤١٤ (سرب)، \"زا د المسير\" لابن الجوزي ٤/ ٣١٠.\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٣، وقاله اليزيدي في \"غريب القرآن\" (١٩٠)، ومكي في \"مشكل إعراب القرآن\" (٢١٠).\n(٢) قال الأصمعي، انظر: \"معاني القرآن\" للنحاس ٣/ ٤٧٦، \"الصحاح\" للجوهري ١/ ١٤٦ (سرب).\n(٣) البيت في \"ديوانه\" (١٥)، \"جامع البيان\" للطبري ١٣/ ١١٣، \"لسان العرب\" ٦/ ٢٢٤ (سرب) \"الدر المصون\" للسمين الحلبي ٧/ ٢٥.\n(٤) هو للأخنس بن شهاب التغلبي، والبيت في \"تفسير غريب القرآن\" لابن قتيببة (٢٢٥)، \"الحماسة\" لأبي تمام ١/ ٣٧٦، \"المفضليات\" للمفضل الضبي (٣٠٨). والمعنى: أنه لم يقيد فحل إبلهم حتى يذهب حيث شاء من المراعي فنتبعه ولا نخشى الغارة.","vol":"15","page":230},{"text":"أي: ذاهب (١).\nوقال ابن عباس في هذِه الآية: هو صاحب ريبة مستخف بالليل، وإذا خرج بالنهار أرى الناس أنه بريء من الإثم (٢).\nوقال بعضهم: ﴿مُسْتَخْفٍ بِاللَّيْلِ﴾ أي: ظاهر من قولهم: خَفَيْتُ الشيء إذا أظهرته. ﴿وَسَارِبٌ بِالنَّهَارِ﴾ أي: متوارٍ داخلٌ في سرب (٣).\n\n<span data-type=\"title\" id=toc-2093>١١ </span>- قوله ﴿لَهُ﴾ أي لله تعالى ﴿مُعَقِّبَاتٌ﴾\nأي: (٤) ملائكة يتعاقبون بالليل والنهار، فإذا صعدت ملائكة (٥)\n_________\n(١) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٢٥)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٩٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٦٧، وذكره في \"زاد المسير\" لابن الجوزي ٤/ ٣١٠.\n(٣) قاله الأخفش وقطرب.\nوضعفه الطبري في \"جامع البيان\" ١٦/ ٣٨٣ حيث قال: وإن كان له في كلام العرب وجهٌ، خلافٌ لقول أهل التأويل، وحسبه من الدلالة على فساده خروجه عن قول جميعهم.\nوقال عنه الواحدي في \"البسيط\" (١٦٨ ب): وهو صحيح في اللغة، غير أن الأول هو الاختيار لما شهدت به الآثار.\nوانظر: \"معاني القرآن\" للأخفش ٢/ ٥٩٥، \"تهذيب اللغة\" للأزهري ٧/ ٥٩٦ (خفي)، \"لسان العرب\" لابن منظور ١/ ٤٦٢ (سرب)، \"الأضداد\" لابن الأنباري (٧٦)، \"معاني القرآن\" للنحاس ٣/ ٣٧٦.\n(٤) من (ن).\n(٥) ساقطة من (ن).","vol":"15","page":231},{"text":"الليل أعقبتها ملائكة النهار، والتعقيب: العود بعد البدء (١) قال الله -﷿-: ﴿وَلَمْ يُعَقِّبْ﴾ (٢).\nوإنما ذكرها بلفظ جمع التأنيث، لأن واحدها معقب، وجمعه معقبة، ثم جمع المعقبة معقبات، وهي جمع الجمع، كما قيل: أبناواتُ سعدٍ، ورجالاتُ بكر (٣).\nوقوله: ﴿مِنْ بَيْنِ يَدَيْهِ﴾ يعني: من قدام هذا المستخفي بالليل والسارب بالنهار. ﴿وَمِنْ خَلْفِهِ﴾ ومن وراء ظهره (٤).\nقال ابن عباس: ملائكة يحفظونه من أمر الله من بين يديه ومن خلفه، وإذا جاء القدر خلّوا عنه (٥).\nوروى حماد بن سلمة (٦)، عن عبد الحميد بن جعفر (٧)، عن كنانة (٨) العدوي قال: دخل عثمان بن عفان -﵁- على رسول الله -ﷺ-\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٣٨٤، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٢٩١، \"تهذيب اللغة\" للأزهري ١/ ٢٧١ (عقب).\n(٢) النمل: ١٠.\n(٣) قاله الفراء في \"معاني القرآن\" ٢/ ٦٠، وانظر: \"جامع البيان\" للطبري ١٦/ ٣٦٩.\n(٤) قاله الطبري في \"جامع البيان\" ١٦/ ٣٧١.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٢، والطبري في \"جامع البيان\" ١٦/ ٣٧١، والفريابي وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ٩١.\n(٦) ثقة، عابد، وتغير حفظه بأخرة.\n(٧) عبد الحميد بن جعفر بن عبد الله بن الحكم الأنصاري، صدوق، رمي بالقدر، وربما وهم.\n(٨) في (ك): ابن كنانة.\nوهو: كنانة بن نعيم العدوي، أبو بكر البصري، ثقة.","vol":"15","page":232},{"text":"فقال: يا رسول الله، أخبرني عن العبد، كم معه من مَلَك؟ قال: \"مَلَك عن يمينك على حسناتك، وهو أمين على الذي على الشمال، فإذا عملت حسنة كتبت عشرًا، وإذا عملت سيئة قال الذي على الشمال للذي على اليمين: أكتب؟ قال: لعله يستغفر الله ويتوب. فإذا قال: ثلاثًا. قال: نعم، أكتب أراحنا الله منه فبئس القَرِيْن، ما أقل مراقبته لله -﷿-، وأقل استحياؤه منا. يقول الله تعالى: ﴿مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (١٨)﴾ (١)، وملكان بين يديك ومن خلفك، يقول الله تعالى: ﴿لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ﴾، وملك قابض على ناصيتك فإذا تواضعت لله -﷿- رفعك، وإذا تجبرت على الله قصمك، وملكان على شفتيك، ليس يحفظان عليك إلا الصلاة على محمد -ﷺ-، ومَلَك قائم على فيك لا يدع الحية أن تدخل فيك، ومَلَكان على عينيك، فهؤلاء عشرة أملاك، على كل آدمي يبدلون ملائكة الليل على ملائكة النهار؛ لأن ملائكة الليل سوى ملائكة النهار، فهؤلاء عشرون مَلَكًا على كل آدمي، وإبليس بالنهار وولده بالليل\" (٢).\n_________\n(١) ق: ١٨.\n(٢) الحكم على الإسناد:\nحديث ضعيف جدًّا.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٠، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٩٤ وعزاه للثعلبي فقط، وذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٥٠٣، وقال: إنه حديث غريب جدًّا. =","vol":"15","page":233},{"text":"وقال قتادة (١) وابن جريج (٢): هذِه ملائكة الله -﷿- يتعاقبون فيكم بالليل والنهار. وذكر لنا أنهم يجتمعون عند صلاة (٣) العصر وصلاة الصبح.\n[١٥٧١] أخبرنا أبو سعيد محمد بن عبد الله بن حمدون (٤) (٥)، أخبرنا أبو حامد الشرقي (٦)، حدثنا محمد بن يحيى (٧) وعبد الرحمن ابن بشر (٨) وأحمد بن يوسف (٩) قالوا: حدثنا عبد الرزاق (١٠)، حدثنا معمر (١١)، عن همام بن منبه (١٢) قال هذا ما أخبرنا\n_________\n= وينظر \"اللآلئ المصنوعة\" للسيوطي ١/ ١٤٦، \"الفتاوى الحديثية\" للهيتمي (٣٣). قلت: والحديث فيه إبراهيم بن عبد السلام بن باباه القرشي المخزومي مولاهم، المكي، اتهم ابن عدي بسرقة الحديث. انظر: \"الكامل\" لابن عدي ١/ ٢٥٩، \"تهذيب الكمال\" للمزي ٢/ ١٣٨.\n(١) أخرجه عنه عبد الرزاق في \"تفسير القرآن\" ١/ ٣٣٢، والطبري في \"جامع البيان\" ١٦/ ٣٧٢.\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٣٧٢.\n(٣) في (ن): في الصلاة.\n(٤) في (ن): ابن محمد بن حمدون.\n(٥) أبو سعيد النيسابوري، العالم الزاهد الصالح، لم يُذكر بجرح أو تعديل.\n(٦) ثقة، مأمون.\n(٧) الذهلي، ثقة، حافظ، جليل.\n(٨) ثقة.\n(٩) أبو الحسن السلمي، حافظ، ثقة.\n(١٠) ابن همام، ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(١١) ابن راشد، ثقة، ثبت، فاضل.\n(١٢) ثقة.","vol":"15","page":234},{"text":"أبو هريرة عن محمد رسول الله -ﷺ- قال: \"يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار، ويجتمعون في صلاة الفجر وصلاة العصر، ثم يعرج إليه الذيق باتوا فيكم فيسألهم وهو أعلم بهم: كيف تركتم عبادي؟ قالوا: تركناهم وهم يصلون، وأتيناهم وهم يصلون\" (١).\nوروى سعيد بن جبير عن ابن عباس في هذِه الآية قال: ذُكِرَ لنا أن مَلِكًا من مُلُوك الدنيا له حرس من دون حرس (٢).\nوقال عكرمة: هؤلاء الأمراء من بين أيديهم ومن خلفهم\nالمواكب (٣).\n_________\n(١) [١٥٧١] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم في المساجد، باب فضل صلاتي الصبح والعصر (٦٣٢)، وأحمد في \"مسنده\" ٢/ ٣١٣ (٨١٢٠)، وأبو يعلي في \"مسنده\" ١١/ ٢١٥، وابن حبان في \"صحيحه\" ٥/ ٢٨، والبيهقي في \"السنن الكبرى\" ١/ ٤٦٤ كلهم من طرق عن همام به.\nوأخرجه البخاري في كتاب المواقيت، باب إثم من فاتته العصر (٣٢٢٣)، والنسائي ١/ ٢٤٠، كتاب الصلاة، باب فضل صلاة العصر، وابن حبان ٥/ ٢٩، وأبو عوانة ١/ ٣٧٨ كلهم من طريق الأعرج، عن أبي هريرة بنحوه.\nوأخرجه ابن خزيمة في \"صحيحه\" ١/ ١٦٥، وابن حبان ٥/ ٤٠٩ من طريق أبي صالح، عن أبي هريرة بنحوه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٣٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٣٠.","vol":"15","page":235},{"text":"[١٥٧٢] أخبرنا الهاروني (١)، حدثنا المزني (٢)، حدثنا الحضرمي (٣)، حدثنا عقبة بن مُكرّم (٤)، حدثنا سلم بن قتيبة (٥)، عن شعبة (٦)، عن شَرَقي (٧)، عن عكرمة (٨) قال: الجلاوزة (٩).\n_________\n(١) لم أجده، إلا أن يكون: عبد الله بن الحسين بن محمد بن الحسين بن هارون، أبو نصر الهاروني الوراق، كان يورق على مشايخ نيسابور. انظر: \"تذكرة الحفاظ\" للذهبي ٣/ ٧٩٢، \"المؤتلف والمختلف\" لابن القيسراني (١٤٤).\nوقد تقدم في شيوخ المصنف في تفسير سورة البقرة الآية (٢٤٥): أبو محمد عبد الله بن محمد الهاروني.\n(٢) أحمد بن عبد الله بن محمد، الشيخ، الجليل، القدوة، الحافظ.\n(٣) محمد بن عبد الله بن سليمان، مطين، ثقة، حافظ.\n(٤) عقبة بن مكرم بن أفلح العمي، المالكي، أبو عبد الملك البصري، ثقة، روى له مسلم وأصحاب السنن ما عدا النسائي، مات سنة (٢٥٠ هـ).\nانظر: \"الجرح والتعديل\" ٦/ ٣١٧، \"تهذيب الكمال\" ٢٠/ ٢٢٣، \"التقريب\" (٤٦٥١).\n(٥) سلم بن قتيبة الشعيري، أبو قتيبة الخراساني، صدوق، مات سنة (٢٠٠ هت) أو بعدها، انظر: \"تهذيب الكمال\" ١١/ ٢٣٢، \"التقريب\" (٢٤٧١).\n(٦) ابن الحجاج، ثقة، حافظ، متقن.\n(٧) شَرَقي بفتح أوله والراء، البصري، صدوق، وقال أبو حاتم: ليس بحديثه بأس.\nانظر: \"الجرح والتعديل\" ٤/ ٣٧٦، \"الثقات\" لابن حبان ٦/ ٤٤٩، \"تهذيب الكمال\" ١٢/ ٤٣٢، \"التقريب\" (٢٧٧٢).\n(٨) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٩) [١٥٧٢] الحكم على الإسناد:\nحسن.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٧، وابن أبي حاتم في \"تفسير القرآن =","vol":"15","page":236},{"text":"وقال الضحاك: هو السلطان المحترس من الله تعالى، وهم أهل الشرك.\nوقوله: ﴿يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ﴾ اختلفوا فيه، فقال قوم: يعني: بأمر الله، وحروف الصفات تتعاقب في كلام العرب (١)، وهذا قول مجاهد وقتادة ورواية الوالبي عن ابن عباس (٢).\nوقال آخرون (٣): يحفظونه من أمر الله ما لم يجئ القدر.\nقال ليث عن مجاهد: ما من عبد إلا به مَلَك موكّل، يحفظه في نومه ويقظته من الجنِّ والإنس والهوام، فما منهم شيء (٤) يأتيه يريده\n_________\n= العظيم\" ٧/ ٢٢٣٠ من طريق سلم بن قتيبة وإسناده حسن. والجلاوزة: جمع جلوز وهو الشرطي الذي يختفي بين يدي الأمير ويأتمر بأمره. انظر: \"القاموس المحيط\" للفيروزآبادي (٦٥٠) (جلز).\nوهذا القول مبني على أن الضمير في قوله له عائد على المستخفي بالليل، وهو اختيار الطبري في \"جامع البيان\" ١٦/ ٣٧٤.\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٣، \"مشكل إعراب القرآن\" لمكي (٢١٠)، \"زاد المسير\" لابن الجوزي ٤/ ٣١١، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٢٤.\n(٢) أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٣٧٥ - ٣٧٦، وذكره عنهم الماوردي في \"النكت والعيون\" ٣/ ٩٩.\n(٣) قاله ابن عباس -في رواية عكرمة- أخرجه عبد الرزاق فى \"تفسير القرآن\" ٢/ ٣٣٢، والطبري في \"جامع البيان\" ١٦/ ٣٧١.\nوكذلك قاله أبو أمامة أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٨.\n(٤) في (ن): من شيء.","vol":"15","page":237},{"text":"إلا قال: وراءك! إلا شيئًا بإذن الله -﷿- فيه فيصيبه (١).\nقال كعب الأحبار: لولا أن الله -﷿- وَكّل بكم ملائكة يذبُّون عنكم في مطعمكم ومشربكم وعوراتكم إذًا (٢) لتَخطفَكُم الجن (٣).\nوروى عمارة بن أبي حفصة (٤) عن أبي مجلز (٥) قال: جاء رجل من مراد إلى علي (٦) -﵁ - وهو يصلي فقال: احترس، فإن ناسًا من مراد يريدون قتلك. فقال: إن مع كل رجل مَلَكين يحفظانه مما لم يقدر، فإذا جاء القدر خلَّيا بينه وبينه وإن الأجل جنّة حصينة (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٧.\n(٢) في (ن): كما إذا.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٨، وذكره ابن الجوزي في \"زاد المسير\" ٤/ ٣١٢، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٢٩٢.\n(٤) عمارة بن أبي حفصة نابت، الأزدي العتكي، ثقة، من الذين عاصروا صغار التابعين، روى له الجماعة ما عدا مسلم، مات سنة (١٣٢ هـ).\nانظر: \"الجرح والتعديل\" ٦/ ٣٦٣، \"الثقات\" لابن حبان ٨/ ٢٢، \"تهذيب الكمال\" ٢١/ ٢٣٨، \"التقريب\" (٤٨٤٣).\n(٥) لاحق بن حميد بن سعيد السدوسي، ثقة.\n(٦) صحابي، مشهور.\n(٧) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٨، وحكاه عنه في \"زاد المسير\" لابن الجوزي ٤/ ٣١٢.","vol":"15","page":238},{"text":"وقال أهل المعاني: إن أوامر الله تعالى على وجهين (١):\nأحدهما: قضى حلوله ووقوعه بصاحبه، فذلك ما لا يدفعه أحد، ولا يُغَيِّرُه بَشَرٌ.\nوالآخر: قضى مجيئه، ولم يقضِ حلوله ووقوعه، بل قضى صرفه بالتوبة والدعاء والصدقة (٢) والحفظة (٣) كقصة يونس -﵇-.\nوقال ابن جريج: معناه يحفظون عليه من أمر الله، يعني: يحفظون عليه الحسنات والسيئات (٤).\nوقال بعض المفسرين في هذِه الآية: إن الهاء في قوله ﴿لَهُ﴾ راجعة إلى رسول الله -ﷺ-.\n(روى جويبر (٥)، عن الضحاك (٦)، عن ابن عباس قال: ﴿لَهُ مُعَقِّبَاتٌ﴾ يعني: لمحمد -ﷺ-) (٧) من الرحمن حراس من بين يديه ومن خلفه، ﴿يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ﴾ يعني: من شرِّ الجن، ومن شرِّ (٨)\n_________\n(١) في (ن): إن الله -﷿- جعل أوامره على وجهين.\n(٢) ساقطة من (ن).\n(٣) في (ن): والحفظ وكقصة يونس.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٨، وذكره النحاس في \"معاني القرآن\" ٣/ ٤٧٩، وضعفه.\n(٥) الأزدي، ضعيف جدًّا.\n(٦) ابن مزاحم، صدوق، كثير الإرسال.\n(٧) ما بين القوسين ساقط من (ن).\n(٨) ساقطة من (ك).","vol":"15","page":239},{"text":"طوارق الليل والنهار (١).\nوقال عبد الرحمن بن زيد (٢): نزلت هذِه الآية في عامر بن الطفيل وأربد بن ربيعة.\n_________\n(١) الحكم على الإسناد:\nفيه جويبر ضعيف جدًا.\nالتخريج:\nذكره ابن هشام في \"السيرة النبوية\" ٤/ ١٧٦ معلقًا عن زيد بن أسلم، عن عطاء بن يسار، عن ابن عباس، وذكره في \"زاد المسير\" لابن الجوزي ٤/ ٣١٠ من رواية أبي الجوزاء عنه.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٩، عن أبي الجوزاء قوله، وكذلك حكاه النحاس في \"معاني القرآن\" ٣/ ٤٨٠.\nوأخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٣٠، عن عبد الرحمن بن زيد.\nوقد ضعفه الطبري في \"جامع البيان\" ١٦/ ٣٨٢، وابن عطية في \"المحرر الوجيز\" ٨/ ١٣٧ بأنه لم يرد للنبي -ﷺ- ذكر. وهو أيضًا مخالف لقول جمهور المفسرين انظر: \"النكت والعيون\" للماوردي ٣/ ٩٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٣٠ مطولًا قريبًا مما ذكر المصنف عن ابن عباس.\nوقال نحوه ابن جريج، أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٩٣، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ٩٩. وقال نحوه أيضًا عطاء بن يسار، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٣٢.\nوخبر عامر بن الطفيل ذكره أهل السير انظر: \"تاريخ الرسل والملوك\" للطبري ٣/ ١٤٤، \"السيرة النبوية\" لابن هشام ٤/ ١٧٦، \"الروض الأنف\" للسهيلي ٧/ ٤٣٨، \"المنتظم\" لابن الجوزي ٤/ ٣، \"البداية والنهاية\" لابن كثير ٥/ ٥٧، \"زاد المعاد\" لابن القيم ٣/ ٦٠٤.","vol":"15","page":240},{"text":"[١٥٧٣] وكانت قصتها ما حدثنا (١) الأستاذ أبو القاسم الحسن بن محمد بن الحسين بن جعفر المفسر (٢) ﵀ بقراءته عليَّ في المحرم سنة ثمان وثمانين وثلاثمائة، حدثنا أبو جعفر محمد بن أحمد بن سعيد الرازي (٣) وأبو الحسن علي بن محمد بن أحمد بن دلويه القنطري (٤)، قالا: حدثنا أبو الفضل العباس بن حمزة (٥)، حدثنا عبد الرحيم بن عبد الله الشامي (٦) ومعاذ بن عيسى السعدي (٧)، قالا: حدثنا محمد ابن مروان (٨)، عن الكلبي (٩)، عن أبي صالح (١٠)، عن ابن عباس قال أقبل عامر بن الطفيل وأربد بن ربيعة وهما عامريان يريدان رسول الله -ﷺ- وهو في المسجد جالس في نفر من أصحابه، فدخلا المسجد فاستشرف الناس لجمال عامر، وكان أعورَ، وكان من أجمل الناس، فقال رجل من أصحاب رسول الله -ﷺ-: يا رسول الله، هذا\n_________\n(١) في (ن)، (ك): أخبرنا أبو القاسم المفسر حدثنا.\n(٢) الحبيبي، قيل: كذبه الحاكم.\n(٣) ضعفه الدارقطني.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) وثقه الحاكم.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) السدي الصغير، متهم بالكذب.\n(٩) في الأصل ابن الكلبي والتصويب من (ن)، (ك)، وهو محمد بن السائب، متهم بالكذب ورمي بالرفض.\n(١٠) مولي أم هانئ، ضعيف يرسل.","vol":"15","page":241},{"text":"عامر بن الطفيل قد أقبل نحوك. فقال: \"دعه فإن يُرِد الله به خيرًا يهده\". فأقبل حتى قام عليه، فقال: يا محمد، مالي إن أسلمت؟ قال: \"لك ما للمسلمين وعليك ما على المسلمين\". قال: تجعل لي الأمر بعدك؟ قال: \"ليس (١) ذلك إليّ، إنما ذلك إلى الله تعالى يجعله حيث يشاء\". قال: فتجعلني على الوبر وأنت على المدر؟ قال: \"لا\". قال: فماذا تجعل لي؟ قال: \"أجعل لك أعنة الخيل تغزو عليها\". قال: أوليس ذلك إليّ اليوم؟ قم معي أكلمك. فقام معه رسول الله -ﷺ-، وكان أوصى إلى أربد بن ربيعة: إذا رأيتني أكلمه فدُرْ مِنْ خلفه فاضربه بالسيف. فجعل يخاصم رسول الله -ﷺ- ويراجعه، فدار أربد من خلف رسول الله -ﷺ- ليضربه بالسيف، فاخترط من سيفه شبرًا، ثم حبسه الله تعالى عنه فلم يقدر على سَلِّه، وجعل عامر يومئ إليه، فالتفت رسول الله -ﷺ- فرأى أربدًا وما يصنع بسيفه، فقال: \"اللهم أكفنيهما بما شئت\" فأرسل الله تعالى على أربد صاعقة في يوم صاح صائف فأحرقته، وولي عامر هاربًا وقال: يا محمد، دعوت ربك فقتل أربد، والله لأملأنّها عليك خيلًا جردًا، وفتيانًا مردًا! فقال رسول الله -ﷺ-: \"يمنعك الله ذلك، وأبناء قيلة\" يعني: الأوس والخزرج، فنزل عامر بيت امرأة سلولية (٢)، وأنشأ يقول:\n_________\n(١) ساقطة من (ن).\n(٢) سلول قبيلة عامرية هوازنية، وهم من أقل بني عامر عددًا وعزًّا. انظر: \"نشوة الطرب\" لابن سعيد ٢/ ٥٠٠، \"معجم قبائل العرب\" ٢/ ٥٤٠.","vol":"15","page":242},{"text":"تَخَيَّر أَبيْت اللَّعْن إنْ شِئْتَ وُدَّنَا ... وإنْ شِئْتَ حَرْبًا ذَاتَ بأسٍ مُصَدقِ\nوإنْ شِئْتَ فِتْيَانًا بَكَفي آمرهم ... يَكُبُّونَ كبْشَ العَارِضِ المُتَألِقِ\nفلما أصبح ضم عليه سلاحه، وقد تغيَّر لونه، وهو يقول:\nلَعَمْري وما عَمْري عليَّ بِهَيْنٍ ... لَقَد شَانَ حُرَّ الوَجْهِ طَعْنَةُ مُسْهرِ\nوقد عَلِمَ المَزْنُوق أنّي أَكُرُّهُ ... على جمعهم كرَّ المنيح المُشهر\nإذا ازْوَر مِنْ وَقَعِ السِّنَانِ زَجَرْتُهُ ... وأخْبَرتُه أنّي امرؤٌ غَيْرُ مُقْصر (١)\nوأَخْبَرْتُه أنّ الفِرَارَ خِزَايَةٌ ... على المَرء مَا لَم يَبلُ عُذْرًا فيُعْذَر\nلقد عَلِمتْ عُلْيا هَوازِنَ أَنَّنِي ... أنا الفَارِسُ الحَامي حَقِيْقَة جَعْفَرِ (٢)\nفجعل يركض في الصحراء، ويقول: ابرز يا ملك الموت! ثم أنشأ\n_________\n(١) البيت في \"ديوانه\":\nإذا أزْوَرَّ مِنْ وَقْعِ الرِّمَاح زَجَرْتُهُ ... وقُلْتُ لَهُ ارْجِعْ مُقْبِلًا غَيْرَ مُدْبِر\n(٢) جعفر هو: أحد أجداد الطفيل، وهوازن هي القبيلة التي تنتسب إليها بنو عامر، الذين منهم الشاعر.\nانظر: \"نشوة الطرب\" لابن سعيد ٢/ ٥٠٠.","vol":"15","page":243},{"text":"يقول: واللات والعزى لئن أصحر إليّ محمد وصاحبه يعني: مَلَك الموت، لأنفذّنهما برمحي!\nفلما رأى الله تعالى ذلك أرسل مَلَكًا فلطمه بجناحيه فأزراه التراب، وخرجت على ركبته غدةٌ في الوقت عظيمةٌ فعاد إلى بيت السّلُوليّة وهو يقول: غُدةٌ كغدة البعير وموت في بيت السلولية!\nثم دعا بفرسه فركبه، ثم أجراه حتى مات على ظهره، فأجاب الله تعالى دعاء رسول الله -ﷺ- وقتل عامر بالطعن وأربد بالصاعقة.\nفرثى لبيد بن ربيعة أخاه أربد بجملة من المراثي منها هذِه الأبيات (١):\nقَضّ اللُّبانةَ لا أَبَالَك فاذهبِ ... والحَقْ بأُسْرتِكَ الكِرَامِ الغُيَّبِ\nذَهَبَ الذين يُعاشُ في أَكْنَافِهِمْ ... فَبَقيتُ في خَلَفٍ كَجِلْدِ الأجْرَبِ\nيَتَلَذذُونَ مَلاذةً ومَجَانَةً ... ويُعَابُ قائِلُهُم وإنْ لم يَشْغَبِ (٢)\n_________\n(١) الأبيات في \"ديوانه\" (٣٤ - ٣٧)، على اختلاف في سياق الأبيات.\nوالشاعر يقول: اقض حاجتك من الدنيا والحق بآبائك الكرام. وكأنه سئم من الدنيا وسبب ذلك السَّأَمِ أولئك الأقوام الذين هو فيهم ممن لا ينفعون ولا قيمة لهم، كجلد الجمل الأجرب، يتلذذون بالمودة الكاذبة والمجون، ويعيبون من لم يجر عن القصد والاعتدال.\n(٢) وفي الديوان: يتأكلون فعالة وخيانة.","vol":"15","page":244},{"text":"فَتَعد عَنْ هذا وَقُل في غَيْرِه ... واذْكُرِ شَمَائِل مِنْ أَخ لَكَ مُعْجِبٍ (١)\nإنّ الرَزِيَّةَ لا رَزِيَّة مِثْلُها ... فِقْدَانُ كُلِّ أخٍ كَضَوءِ الكَوْكَبِ\nمن مَعْشَرٍ سَنَّتْ لَهُم آَباؤُهُم ... والعِزُ لا يَأْتِيِ بِغَيْرِ تَطَلَّب (٢)\nيَا أربدَ الخير الكريمَ جُدُودُهُ ... أَفْرَدْتَني أَمْشِي بقَرْنٍ أَعْضبِ\nومنها قوله (٣):\nما إن تُعَرى المَنُونُ من أَحدٍ ... لا وَالِدٍ مُشْفِقٍ وَلَا وَلِدِ (٤)\nأخشى على أربدَ الحُتوفَ وَلًا أرْهَبُ ... نَوْءَ السِّماكِ والأسَد (٥)\nعَيْنيَّ هلَّا بَكيْتِ أَربَد إذ قُمْنا ... وقامَ الخُصُومُ في كَبَدِ (٦)\n_________\n(١) وفي الديوان:\nفتعزَّ عن هذا وقل في غيره ... واذكر شمائل من أخيك المنجب\n(٢) في الديوان: والعز قد يأتي بغير تطلب. وهو أجود في السياق.\n(٣) انظر: الأبيات في \"ديوانه\" (٤٩).\n(٤) تعرى المنون: تتركه عاريًا من المصائب.\n(٥) أي: أن يخشى جميع أسباب المنية عليه إلا الصواعق.\n(٦) البيت في الديوان: يا عين هلا بكيت ... =","vol":"15","page":245},{"text":"فَجَّعني الرَّعدُ والصَّواعِقُ بالـ ... ـفارِسِ يَوْمَ الكَريهَة النَّجِد (١)\nوأنزل الله تعالى في هذِه القصة قوله تعالى: ﴿سَوَاءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ (١٠)﴾ (٢).\n﴿لَهُ مُعَقِّبَاتٌ﴾ يعني: رسول الله - ﷺ -. معقبات يحفظونه بين يديه ومن خلفه ﴿مِنْ أَمْرِ اللَّهِ﴾ يعني: تلك المعقبات من أمر الله، وهذا مقدم ومؤخر، وقال لهذين: ﴿إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ﴾ وقرأ ﴿وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَنْ يَشَاءُ﴾ حتى بلغ ﴿وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ﴾.\n﴿إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ﴾ (من العافية والنعمة) (٣) ﴿حَتَّى يُغَيِّرُوا مَا\n_________\n= وهو متأخر عن الذي قبله. والكبد: الشدة. انظر: \"الصحاح\" للجوهري ٢/ ٥٣٠ (كبد).\n(١) النجد: صفة للفارس. أي: ذو النجدة.\n(٢) [١٥٧٣] الحكم على الإسناد:\nفيه السدي الصغير والكلبي متهمان بالكذب.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١٠/ ٣١٢ (١٠٧٦٠)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٢٨ مختصرًا وذكره الواحدي في \"أسباب النزول\" (٢٧٦) معلقًا، وذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٥٠٦. وسبق الكلام عليه، وعزا حديث ابن عباس في \"الفتح السماوي\" ٢/ ٧٤٠ للمصنف فقط.\nإسناد المصنف فيه الكلبي متروك، كما تقدم، ومحمد بن مروان السدي الكوفي متهم بالكذب.\n(٣) ساقطة من (ن).","vol":"15","page":246},{"text":"بِأَنْفُسِهِمْ﴾ من الحال الجميلة فيعصون ربهم ويظلم بعضهم بعضَّا (١).\nقوله تعالى: ﴿وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا﴾ عذابًا وهلاكًا ﴿فَلَا مَرَدَّ لَهُ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ﴾ ملجأ يلجئون إليه (٢).\nوقيل: والٍ يَلِي أمرَهُم ويمنع العذاب عنهم (٣).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٤/ ٣٠٣، \"زاد المسير\" لابن الجوزي ٤/ ٣١٢.\n(٢) قاله السدي، أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٣٣٢٢.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٤/ ٣١٢، \"معالم التنزيل\" للبغوي ٤/ ٣٠٣.","vol":"15","page":247},{"text":"<span data-type=\"title\" id=toc-2094>١٢ </span>- قوله تعالى ﴿هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفًا﴾\nللمسافر يخاف أذاه (١) ومشقته ﴿وَطَمَعًا﴾ للمقيم يرجو بركته ومنفعته وأن يُمْطِر (٢) قوله: ﴿وَيُنْشِئُ﴾ يثير ﴿السَّحَابَ الثِّقَالَ﴾ بالمطر، يقال: أَنْشَأَ اللهُ السَّحابة فَنَشَأَتْ أي: أبدأها فبدأت. والسحاب: جمعٌ، واحدتها سحابة (٣).\n\n<span data-type=\"title\" id=toc-2095>١٣ </span>- قوله تعالى ﴿وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ﴾.\n[١٥٧٤] أخبرنا عبد الله بن حامد الأصبهاني (٤)، حدثنا أحمد بن عبد الله المزني (٥)، حدثنا محمد بن عبد الله الحضرمي (٦)، حدثنا عثمان يعني (٧) -ابن أبي شيبة (٨) - حدثنا أبو نعيم (٩)، عن عبد الله بن\n_________\n(١) ساقطة من (ك).\n(٢) قاله قتادة، أخرجه عنه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٣، والطبري في \"جامع البيان\" ١٦/ ٣٨٧.\nوقاله أيضًا الثوري في \"تفسيره\" (١٥٢)، والفراء في \"معاني القرآن\" ٢/ ٦٠.\n(٣) انظر: \"القاموس المحيط\" للفيروزآبادي (ص ٦٨) (نشأ)، \"مختار الصحاح\" للرازي (ص ٢٧٤) (نشأ).\n(٤) لم يُذكر بجرح أو تعديل.\n(٥) الشيخ الجليل، القدوة، الحافظ.\n(٦) مطين، ثقة، حافظ.\n(٧) ساقطة من (ن)، (ك).\n(٨) ثقة، حافظ، شهير، وله أوهام.\n(٩) الفضل بن دكين، ثقة، ثبت.","vol":"15","page":248},{"text":"الوليد (١)، قال: حدثني بكير (٢) بن شهاب (٣)، عن سعيد بن جبير (٤)، عن ابن عباس قال: أقبلت اليهود إلى رسول الله، فقالوا: يا أبا القاسم، نسألك أشياء، فإن أصبت فيها أتبعناك وآمنّا بك. قال: فأخذ عليهم ما أخذ إسرائيل علي بنيه إذ قال: ﴿اللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ﴾ قالوا: أخبرنا عن الرعد؟ قال: \"هو مَلَك (٥) من الملائكة موكل بالسحاب، معه مخاريق يسوق بها السحاب حيث شاء الله\". قالوا: فما هذا الذي نسمع؟ قال: \"زَجْرُ السحاب إذا زُجِرَ حتى ينتهي حيث أمره\". قالوا: صدقت! (٦).\n_________\n(١) عبد الله بن الوليد بن عبد الله بن معقل المزني، الكوفي، ثقة من أتباع التابعين. انظر: \"تهذيب الكمال\" ٦/ ٦٩، \"التقريب\" (٣٧١٤).\n(٢) في (ن): بكر.\n(٣) بكير بن شهاب الكوفي، وثقه ابن حبان، وقال الحافظ: مقبول من السادسة.\nانظر: \"الثقات\" لابن حبان ٦/ ١٠٦، \"تهذيب الكمال\" ٤/ ٢٣٨، \"التقريب\" (٧٦٦).\n(٤) ثقة، ثبت، فقيه.\n(٥) في (ن)، (ك): أخبرنا عن الرعد ما هو؟ قال: مَلَك.\n(٦) [١٥٧٤] الحكم على الإسناد:\nإسناده ضعيف.\nالتخريج:\nأخرجه الترمذي، في التفسير، باب من سورة الرعد (٣١١٧)، وأحمد في \"مسنده\" ١/ ٢٧٤ (٢٤٨٣)، والنسائي في \"السنن الكبرى\" في عشرة النساء، باب كيف تؤنث المرأة ٥/ ٣٣٦. والطبراني في \"المعجم الكبير\" ١٢/ ٤٥، \"الدعاء\" ٢/ ١٢٦١، وأبو الشيخ في \"العظمة\" ٤/ ١٢٧٩، وابن منده في \"التوحيد\" =","vol":"15","page":249},{"text":"وقال عطية: الرعد ملك، وهذا تسبيحه، والبرق سوطه الذي يزجر به السحاب (١).\nفيقال لذلك: المَلَك وعدٌ، ولصوته رعدٌ، وقد ذكرنا معنى الرعد والبرق بما أغنى عن إعادته (٢).\nوقال أبو هريرة: كان رسول الله - ﷺ - إذا سمع الرعد قال: \"سبحان من يسبح الرعد بحمده والملائكة من خيفته\" (٣).\n[١٥٧٥] وأخبرنا عبد الله بن حامد الوزان (٤)، أخبرنا مكي بن عبدان (٥)، حدثنا عبد الرحمن بن بشر (٦)،\n_________\n١/ ١٦٨ كلهم من طريق عبد الله بن الوليد عن بكير بن شهاب به.\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢٤٢: رجاله ثقات، وقال الترمذي: حسن غريب، وقال أحمد شاكر في تعليقه على \"المسند\" ٤/ ١٦٠: إسناده صحيح.\nقلت: وفيه نظر فإن بكير بن شهاب لم يوثقه غير ابن حبان ولا يحتمل هذا التفرد.\n(١) أخرج ابن المنذر وأبو الشيخ عن الضحاك نحوه كما في \"الدر المنثور\" للسيوطي ٤/ ٩٦.\n(٢) انظر: \"جامع البيان\" للطبري ١/ ٣٢٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٨٩، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٤/ ٩٧.\nوأخرجه ابن أبي الدنيا في كتاب \"المطر\" (١١٩) موقوفًا، وفي ليث بن أبي سليم، ضعيف، ولم يسمع من أبي هريرة. انظر: \"تهذيب الكمال\" للمزي ٨/ ٤٦٥.\n(٤) لم يُذكر بجرح أو تعديل.\n(٥) المحدث، الثقة، المتقن.\n(٦) العبدي، ثقة.","vol":"15","page":250},{"text":"حدثنا موسى (١)، قال: حدثني الحكم (٢)، عن عكرمة (٣)، عن ابن عباس كان إذا سمع الرعد قال: سبحان الذي سبحت له (٤).\nوقال ابن عباس: من سمع صوت الرعد فقال: سبحان الذي يسبح الرعد بحمده والملائكة من خيفته وهو على كل شيء قدير فإن أصابته صاعقة فعلي ديته (٥).\nوروى مَالك بن أنس (٦)، عن عامر بن عبد الله بن الزبير (٧)، عن أبيه (٨)، أنه كان إذا سمع الرعد ترك الحديث، وقال: سبحان من سبح\n_________\n(١) موسى بن عبد العزيز العدني، أبو شعيب القِنْباري، قال النسائي وابن معين: لا بأس به، وضعفه ابن المديني، وقال الحافظ: صدوق، سيئ الحفظ، مات سنة (١٧٥ هـ).\nانظر: \"تهذيب الكمال\" ٢٩/ ١٠١، \"التقريب\" (٧٠٣٧).\n(٢) الحكم بن أبان العدني، أبو عيسى، صدوق عابد، وله أوهام.\n(٣) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٤) [١٥٧٥] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nأخرجه البخاري في \"الأدب المفرد\" (٢٥٢)، وابن أبي شيبة في \"المصنف\" ٦/ ٢٧، وابن أبي الدنيا في \"المطر\" (١١٩).\n(٥) أخرجه سعيد بن منصور في \"سننه\" ٥/ ٤٣٢، والطبراني في \"الدعاء\" ٢/ ١٢٦١، وأبو الشيخ في \"العظمة\" ٤/ ٩٢، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٩٨، وإسناده ضعيف جدًّا، فيه سلّام بن سليم الطويل متروك.\n(٦) مالك بن أنس بن مالك الأصبحي، إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(٧) أبو الحارث المدني، ثقة عابد.\n(٨) الصحابي، المشهور.","vol":"15","page":251},{"text":"الرعد بحمده والملائكة من خيفته. ويقول: إن هذا الوعيد لأهل الأرض شديد (١).\n[١٥٧٦] وأخبرنا عبد الله بن حامد (٢)، وأخبرنا أحمد بن عبد الله\nالمزني (٣)، حدثنا محمد بن عبد الله بن سليمان (٤)، حدثنا محمد بن عبيد بن حِسَاب (٥)، حدثنا عبد الواحد بن زياد (٦) (٧)، عن حجاج ابن أرطاة (٨)،\n_________\n(١) الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مالك في \"الموطأ\" ٢/ ٩٩٢، وابن أبي شيبة في \"المصنف\" ٦/ ٢٧، والبخاري في \"الأدب المفرد\" (٢٥٢)، وأبو الشيخ في \"العظمة\" ٤/ ٢١٩١.\nوينظر \"تحفة المحتاج\" لابن الملقن ١/ ٥٦٧.\n(٢) الوزان، لم يُذكر بجرح أو تعديل.\n(٣) الشيخ، الجليل، القدوة، الحافظ.\n(٤) مطين، ثقة، حافظ.\n(٥) محمد بن عبيد بن حساب الغبري، قال أبو حاتم: صدوق، ووثقه النسائي وكذلك الحافظ، روى له مسلم وأبو داود والنسائي، مات سنة (٢٣٨ هـ).\nانظر: \"الجرح والتعديل\" ٨/ ١١، \"تهذيب الكمال\" ٢٦/ ٦٠، \"التقريب\" (٦١١٥).\n(٦) عبد الواحد بن زياد العبدي مولاهم، ثقة إلا في روايته عن الأعمش، توفي سنة (١٧٦ هـ)، روى له الجماعة.\nانظر: \"تهذيب الكمال\" ٦/ ٣٨٥، \"التقريب\" (٤٢٤٠).\n(٧) وقع في الأصل عبد الله بن زياد، والتصويب من المصادر.\n(٨) الحجاج بن أرطاة بن ثور بن هبيرة النخعي، صدوق كثير الخطأ والتدليس.","vol":"15","page":252},{"text":"حدثنا أبو مطر (١) أنه سمع سالم بن عبد الله (٢) يحدث عن أبيه (٣) قال: كان رسول الله - ﷺ - إذا سمع الرعد والصواعق قال: \"اللهم لا تقتلنا بغضبك، ولا تهلكنا بعذابك، وعافِنا قبل ذلك\" (٤).\nقوله تعالى: ﴿وَالْمَلَائِكَةُ مِنْ خِيفَتِهِ﴾ بمعنى: وتسبح الملائكة من خيفة الله وخشيته. وقيل: أراد بهؤلاء الملائكة أعوان الرعد. جعل الله له أعوانًا، فهم جميعًا خائفون خاضعون طائعون.\n_________\n(١) أبو مطر، شيخ الحجاج بن أرطاة، ذكره ابن حبان في \"الثقات\" وقال الحافظ: مجهول.\nانظر: \"الثقات\" لابن حبان ٧/ ٦٦٤، \"تهذيب الكمال\" ١٢/ ٢٥٩، \"التقريب\" (٨٣٧٣).\n(٢) ثبت، عابد، فاضل.\n(٣) ابن عمر، الصحابي، المشهور.\n(٤) [١٥٧٦] الحكم على الإسناد:\nإسناده ضعيف.\nالتخريج:\nأخرجه أحمد في \"مسنده\" ٢/ ١٠٠ (٥٧٦٢)، والبخاري في \"الأدب المفرد\" (١٠٦)، والترمذي في \"جامعه\" في الدعوات، باب ما يقول إذا سمع الرعد (٣٤٥٠)، والنسائي في \"السنن الكبرى\" ٦/ ٢٣٠، وابن أبي شيبة في \"المصنف\" ١٠/ ٢١٦، والطبراني في \"المعجم الكبير\" ١٢/ ٣١٨، وفي \"الدعاء\" ٢/ ١٢٥٩، وأبو الشيخ في \"العظمة\" ٤/ ١٢٨٩، والحاكم في \"المستدرك\" ٤/ ٢٨٦. كلهم من طريق عبد الواحد بن زياد به.\nقال الترمذي: حديث غريب. وضعفه النووي كما في \"الأذكار\" (١٦٤)، وعلته أبو مطر مجهول.","vol":"15","page":253},{"text":"وروى جويبر (١)، عن الضحاك (٢)، عن ابن عباس (٣) قال: الرعد مَلَك يسوق السحاب، وإنَّ بُحور الماء لفي نُقْرَةِ إبهامه، وإنه موكل بالسحاب يصرفه إلى حيث يُؤْمَر، وأنه يسبح الله، فإذا سبح الرعد لا يبقى مَلك في السماء إلا رفع صوته بالتسبيح، فعندها ينزل القطر (٤).\n﴿وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَنْ يَشَاءُ﴾ كما أصاب أربد بن ربيعة، قال أبو جعفر الباقر: الصواعق تصيب المسلم وغير المسلم ولا تصيب ذاكرًا (٥).\n﴿وَهُمْ يُجَادِلُونَ فِي اللَّهِ﴾ وقد مضت قصة أربد وعامر وقد قيل: نزلت هذِه الآية في بعض كفار العرب.\nحدّث إسحاق الحنظلي (٦)، عن ريحان بن سعيد السامي (٧)، عن\n_________\n(١) الأزدي، ضعيف جدًّا.\n(٢) ابن مزاحم، صدوق، كثير الإرسال.\n(٣) صحابي، مشهور.\n(٤) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nانظر: \"معالم التنزيل\" للبغوي ٤/ ٣٠٤.\n(٥) لم أجده عند غير المصنف.\n(٦) ابن راهويه، الإمام، الثقة، الحافظ، المجتهد.\n(٧) ريحان بن سعيد بن المثنى السامي، الناجي، أبو عصمة البصري، قال ابن معين والنسائي: لا بأس به، وقال أبو حاتم: يكتب حديث ولا يحتج به، وقال الحافظ: صدوق ربما أخطأ، روى له أبو داود والنسائي، توفي سنة (٢٠٣ هـ) أبو بعدها. انظر: \"الجرح والتعديل\" ٣/ ٥١٧، \"تهذيب الكمال\" ٣/ ٢٥٩، \"التقريب\" (١٩٨٦).","vol":"15","page":254},{"text":"عباد بن منصور الناجي (١)، قال: سألت الحسن عن قوله -﷿-: ﴿وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَنْ يَشَاءُ﴾ الآية؟ فقال: كان رجل من طواغيت العرب، بعث إليه النبي - ﷺ - نفرًا يدعونه إلى الله ورسوله أن يؤمن فقال لهم: أخبروني عن رب محمد هذا الذي تدعونني إليه ما هو ومما هو من ذهب أو فضة؟ ! أم من حديد أم من نحاس؟ ! فاستعظم القوم مقالته، وانصرفوا إلى النبي - ﷺ -، فقالوا: يا رسول الله، ما رأينا رجلًا أكفر قلبًا ولا أعتى على الله منه. فقال رسول الله - ﷺ -: \"ارجعوا إليه\". فرجعوا إليه، فجعل لا يزيدهم على مثل مقالته الأولى، أُجِيبُ محمدًا إلى ربٍ لا أراه! ولا أعرفه! فانصرفوا إليه فقالوا: يا رسول الله، ما زادنا على مقالته الأولى وأخبث. فقال رسول الله - ﷺ -: \"ارجعوا إليه\". فرجعوا إليه، فبينا هم عنده ينازعونه ويدعونه ويعظمون عليه وهو يقول هذِه المقالة إذا ارتفعت سحابة فكانت فوق رؤوسهم فرعدت ثم برقت فرمت بصاعقة فأحرقت الكافر وهم جلوس، فجاءوا يسعون ليخبروا النبي - ﷺ -، فاستقبلهم قوم من أصحاب النبي - ﷺ -، فقالوا لهم: أحترق صاحبكم؟ قالوا لهم: من أين علمتم؟ قالوا: أوحى الله إلى النبي - ﷺ - الساعة: ﴿وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَنْ يَشَاءُ وَهُمْ يُجَادِلُونَ فِي اللَّهِ وَهُوَ شَدِيدُ الْمِحَالِ﴾ (٢).\n_________\n(١) صدوق، رمي بالقدر، وكان يدلس وتغير بأخرة.\n(٢) الحكم على الإسناد: =","vol":"15","page":255},{"text":"قال: قلت للحسن: ما شديد المحال؟ قال: شديد الحقد (١).\nوقال علي بن أبي طالب - ﵁ -: شديد الأخذ (٢).\nقال مجاهد: القوة (٣).\nقال أبو عبيدة (٤): العقوبة والمحال والمماحلة المماكرة والمغالبة.\n_________\nإسناده ضعيف؛ لأنه مرسل.\nالتخريج:\nذكره الواحدي في \"البسيط\" (١٧١ أ) من رواية عباد بن منصور. وابن الجوزي في \"زاد المسير\" ٤/ ٣١٦.\nولكن يشهد له ما أخرجه العقيلي في \"الضعفاء\" ٣/ ٢٣٢، وأبو يعلى في \"المسند\" ٦/ ٨٩، والطبري في \"جامع البيان\" ١٦/ ٣٩٢، والواحدي في \"أسباب النزول\" (٢٢٢) كلهم من طريق علي بن أبي سارة، عن ثابت، عن أنس مرفوعًا بنحوه. وعلي بن أبي سارة متروك. انظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢٢٦.\nوقد تابعه ديلم بن غزوان. أخرجه أبو يعلى في \"مسنده\" ٦/ ٨٧، والبيهقي في \"دلائل النبوة\" ٦/ ٢٨٣، \"الأسماء والصفات\" (٢٧٨) وديلم بن غزوان العبدي، لا بأس بحديثه، انظر: \"تهذيب الكمال\" للمزي ٨/ ٥٠١.\nوأخرجه الطبري في \"جامع البيان\" ١٦/ ٣٩١ عن علي مختصرًا.\nوأخرجه الطبري في \"جامع البيان\" ١٦/ ٣٩١ وابن أبي حاتم وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٩٩ عن مجاهد مختصرًا.\nوأخرجه أبو الشيخ عن عكرمة كما في \"الدر المنثور\" للسيوطي ٤/ ١٠٠.\n(١) أخرج الطبري في \"جامع البيان\" ١٦/ ٣٩٦ عن الحسن بسند صحيح. قال: شديد المحال يعني: الهلاك.\n(٢) لم أجده عند غير المصنف.\n(٣) أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٣٩٦، وانظر: \"معالم التنزيل\" للبغوي ٤/ ٣٠٤.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٥، \"جامع البيان\" للطبري ١٦/ ٣٩٥.","vol":"15","page":256},{"text":"وأنشد أبو عبيدة للأعشى (١):\nفَرْعُ نَبْعٍ يَهْتَزُ في غُصن المَجْدِ ... غَزِيرُ النَّدى شَدِيْدُ المِحَالِ\nوقال آخر (٢):\nوَلبْسٍ بَين أقوامٍ فَكُلٌّ ... أَعَدَّ لَهُ الشَّغَارِبَ والمِحَالا\n\n<span data-type=\"title\" id=toc-2096>١٤ </span>- قوله تعالى ﴿لَهُ﴾ لله - ﷾ - ﴿دَعْوَةُ الْحَقِّ﴾ الصدق.\nوأضيف (٣) الدعوة إلى الحق لاختلاف الاسمين، وقد\n_________\n(١) البيت في \"ديوانه\" (١٦٦)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٥، \"معاني القرآن\" للنحاس ٣/ ٤٨٥، \"الدر المصون\" للسمين الحلبي ٧/ ٣٢.\nولكن قال الطبري في \"جامع البيان\" عقبه ١٦/ ٣٩٥: هكذا كان ينشده معمر بن المثنى، وأما الرواة بعد فإنهم ينشدون:\nفَرْعُ فَرْعٍ يَهْتَزُ في غُصن المَجْدِ ... كَثَيْرُ النَّدى عَظِيْمُ المحَالِ\nوهو هكذا في \"معاني القرآن\" للنحاس في النسخة المخطوطة، إلا أن المحقق أبدله بما في الديوان وقد أشار على تصرفه هذا.\nالنبع: شجر ينبت في المناطق الجبلية، يتخذ من أغصانه السهام. انظر: \"مختار الصحاح\" للرازي (٢٦٨) (نبع).\n(٢) هو ذو الرُّمة: والبيت في \"ديوانه\" (٣٧٨)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٦، والطبري في \"جامع البيان\" ١٦/ ٣٩٥، \"لسان العرب\" لابن منظور شغرب، \"الأمالي\" للقالي ٢/ ٢٦٨. اللبس: الاختلاط.\nوالشغارب: هي الكيد والحيلة، وأصلها ضرب من الصراع. وهو أن يدخل الرجل رجله بين رجلي صاحبه فيصرعه.\nانظر: \"القاموس المحيط\" للفيروزآبادي (١٣١) (شغرب).\n(٣) في (ك): أضيفت.","vol":"15","page":257},{"text":"مضت هذِه المسألة.\nوقال على: دعوة الحق التوحيد (١).\nقال ابن عباس: شهادة أن لا إله إلا الله (٢).\n﴿وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ﴾ يعني: المشركين الذين يعبدون الأصنام من دون الله (٣) ﴿لَا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ﴾ لا يجيبونهم بشيء يريدونه منهم من نفع أو دفع (٤). ﴿إِلَّا كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ﴾ يعني: إلا كما ينفع باسط كفيه إلى الماء من العطش بسطه إياها إليه من غير أن يبلغ فاه.\nقال على (٥) وعطاء (٦) يعني: كالرجل العطشان الجالس على\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٩٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٣٩٨.\nوقاله قتادة، وعبد الرحمن بن زيد، أخرجه عنهما الطبري في \"جامع البيان\" ٦/ ٣٩٨.\nواختاره الفراء، والزجاج، ونسبه الواحدي لأكثر المفسرين.\nانظر: \"معاني القرآن\" للفراء ٢/ ٦١، \"معاني القرآن\" للزجاج ٣/ ١٤٣، \"البسيط\" للواحدي (١٧١ ب).\n(٣) قال الواحدي في \"البسيط\" (١٧١ ب): في قول جميع المفسرين.\nوانظر: \"معاني القرآن\" للفراء ٢/ ٦١، والطبري في \"جامع البيان\" ١٦/ ٣٩٩، \"زاد المسير\" لابن الجوزي ٤/ ٣١٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٠٠.\n(٤) قاله أبو عبيدة في \"مجاز القرآن\" ١/ ٣٢٦، وكذلك الفراء في \"معاني القرآن\" ٢/ ٦١، وينظر: \"معاني القرآن\" للنحاس ٣/ ٤٨٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٠٠.\n(٦) أخرجه أبو عبيد وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي =","vol":"15","page":258},{"text":"شفة (١) البئر يمد يده إلى البئر، فلا يبلغ قعر البئر ولا يبلغ إلى الماء، والماء لا يَنْزُو ولا يرتفع إلى يده. كذلك لا ينفعهم ما كانوا يدعون من دون الله.\nقال مجاهد: ﴿كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ﴾ يدعو الماء بلسانه، ويشير إليه بيده، فلا يأتيه أبدًا (٢).\nقال علي بن أبي طلحة، عن ابن عباس قال: هذا مثل المشرك عبد مع الله غيره، فمثله كمثل الرجل العطشان الذي ينظر إلى خياله في الماء من بعيد، وهو يريد أن يتناوله فلا يقدر عليه (٣).\nقال عطية (٤) عنه: يقول: مثل الأوثان التي يعبدون من دون الله كمثل رجل قد بلغه العطش حتى كربه الموت وكَفَّاه في الماء، قد وضعهما لا يبلغان فاه.\n_________\n= ٤/ ٩٨. وحكاه عنه لواحدي في \"البسيط\" (١٧٢ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٣١٧.\nوهذا القول اختيار الفراء في \"معاني القرآن\" ٢/ ٦١. وهو تشبيه بمن يدعو الماء البعيد إلى نفسه والماء لا يستجيب.\n(١) في (ك): شفير.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٠٠، وذكره النحاس في \"معاني القرآن\" ٣/ ٤٨٦.\nوهو اختيار الزجاج في \"معاني القرآن\" ٣/ ١٤٤. وعلى هذا القول: تشبيه بمن يدعو الماء البعيد من غير آلة.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٠٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٠٢.","vol":"15","page":259},{"text":"قال الضحاك عنه: يقول كما أن العطشان إذا بسط كفيه إلى الماء لا ينفعه ما لم يقبضهما، ويغرف بها الماء، ولا يبلغ الماء فاه، ما دام باسطًا كفيه، كذلك الأصنام لا تملك لهم ضرًا ولا نفعًا ولا موتًا ولا حياة ولا نشورًا (١).\nقال أبو عبيدة (٢) والقتيبي (٣): يعني: إلا كباسط كفيه إلى الماء ليقبض على الماء، والعرب تضرب لمن يسعى فيما لا يدركه، وطلب ما لا يجده مثلًا بالقابض على الماء؛ لأن القابض على الماء لا شيء في يده. قال الضابئ بن الحارث البرجمي (٤):\nفإني وإيَّاكم وشَوْقًا إليكم ... كقَابِضِ ماءٍ لم تَسُقْه أَنَامِلُه\nوقال آخر (٥):\nفأصْبَحتُ مِمَّا كَانَ بَيْنِي وبَيْنها ... من الوِدِّ مِثْلَ القَابِضِ المَاءِ بِاليَدِ\n_________\n(١) لم أجده عند غير المصنف.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٧، \"البسيط\" للواحدي (١٧٣ أ).\n(٣) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (٢٢٤).\n(٤) هو ضابئ بن الحارث البرجمي، وانظر البيت في \"مجاز القرآن\" ١/ ٣٢٧، \"تأويل مشكل القرآن\" (ص ٢٢٤)، \"معجم مقاييس اللغة\" ٦/ ١٠٩، \"تفسير جامع البيان\" للطبري ١٦/ ٣٩٩.\n(٥) البيت للأحوص بن محمد بن الأنصاري، وهو في \"مجاز القرآن\" لأبي عبيدة ١/ ٣٣٧، \"جامع البيان\" للطبري ١٦/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٠٠.","vol":"15","page":260},{"text":"﴿وَمَا دُعَاءُ الْكَافِرِينَ﴾ أصنامهم ﴿إِلَّا فِي ضَلَالٍ﴾ يضل عنهم إذا احتاجوا إليه (١) (٢).\nوقال جويبر (٣)، عن الضحاك (٤)، عن ابن عباس: ﴿وَمَا دُعَاءُ الْكَافِرِينَ﴾ ربهم ﴿إِلَّا فِي ضَلَالٍ﴾؛ لأنّ أصواتهم محجوبة عن الله (٥).\n\n<span data-type=\"title\" id=toc-2097>١٥ </span>- قوله ﴿وَلِلَّهِ يَسْجُدُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا﴾\nيعني: الملائكة والمؤمنين ﴿وَكَرْهًا﴾ يعني: المنافقين والكافرين الذين أكرهوا على السجود بالسيف.\nوروى ابن المبارك عن سفيان قال: كان ربيع بن خُثيم إذا قرأ هذِه الآية قال: بل طوعًا يا رباه (٦).\n_________\n(١) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nالتخريج:\nانظر: \"البسيط\" للواحدي (١٧٣ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٣١٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٠١.\nوهذا قول ضعيف، لأنه ذكر دعاء الكافرين أصنامهم من دون الله، ثم ذم ذلك الدعاء ولم يذكر دعاءهم الله. وانظر: \"البسيط\" للواحدي (١٧٣ أ).\n(٢) قاله ابن عباس -في رواية عطاء- انظر: \"البسيط\" للواحدي (١٧٣ أ). وهو قول مقاتل، انظر: \"زاد المسير\" لابن الجوزي ٤/ ٣١٨. وهو الذي اختاره الطبري في \"جامع البيان\" ١٦/ ٤٠٣، والواحدي في \"البسيط\" (١٧٣ أ).\n(٣) الأزدي، ضعيف جدًّا.\n(٤) ابن مزاحم، صدوق، كثير الإرسال.\n(٥) في (ك): إليها.\n(٦) أخرجه سفيان الثوري في \"تفسيره\" (١٥٣)، وابن المبارك في \"الزهد\" (٣٠١)، =","vol":"15","page":261},{"text":"﴿وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ﴾ يعني: ظلال الساجدين طوعًا أو كرهًا يسجد لله حتى بقي ظل أحدهم عن يمينه أو شماله، قاله ابن عباس (١). نظيرها في النحل (٢).\nقال الكلبي: إذا سجد بالغدو أو العشيّ سجد معه ظله (٣). وقاله مجاهد: ظل المؤمن يسجد طوعًا وهو طائع، وظل الكافر يسجد طوعًا وهو كاره (٤).\nوالآصال: جمع أُصُل، والأُصُل: جمع الأَصِيْل، وهو العَشِيّ: ما بين العصر إلى غروب الشمس (٥)\n\n<span data-type=\"title\" id=toc-2098>١٦ </span>- قوله تعالى ﴿قُلْ مَنْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ﴾\nأي: خالقهما ومدبرهما ﴿فَسَيَقُولُونَ اللَّهُ﴾ (٦) ولابد لهم من ذلك فإذا\n_________\n= والطبري في \"جامع البيان\" ١٦/ ٤٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٠٢.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٠٤، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ١٠٢.\n(٢) يريد قوله تعالى: ﴿أَوَلَمْ يَرَوْا إِلَى مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ وَهُمْ دَاخِرُونَ (٤٨)﴾ النحل: ٤٨.\n(٣) لم أجده عند غير المصنف.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٠٤، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ١٠١، وحكاه عنه الواحدي في \"الوسيط\" ٣/ ١١.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٣٩، \"لسان العرب\" لابن منظور ١١/ ١٦ (أصل)، والطبري في \"جامع البيان\" ١٦/ ٤٠٥، \"بحر العلوم\" للسيوطي ٢/ ١٨٩.\n(٦) يونس: ٣١.","vol":"15","page":262},{"text":"أجابوك، فـ ﴿قُلْ﴾ أنت أيضًا: ثم ﴿قُلْ﴾ لهم للحجة: ﴿أَفَاتَّخَذْتُمْ مِنْ دُونِهِ أَوْلِيَاءَ﴾ يعني: الأصنام فعبدتموها من دون الله، وهي لا تملك (١) لأنفسها نفعًا ولا ضرًا.\nثم ضرب لهم جل ثناؤه مثلًا وقال: ﴿قُلْ هَلْ يَسْتَوِي الْأَعْمَى وَالْبَصِيرُ﴾ فكذلك لا يستوي الكافر الضّال، والمؤمن المهتدي.\nوقرأ الأعمش وعاصم -في رواية أبي بكر- وحمزة والكسائي (أم هل يستوي الظلمات والنور) بالياء، الباقون بالتاء (٢). واختاره أبو عبيد، قال: لأنه لم يحل بين اسم المؤنث وبين الفعل حائل. والظلمات والنور مثل: للكفر (٣) والإيمان. ﴿أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ﴾ فأصبحوا لا يدرون مِنْ خَلْقِ الله هو (٤) أو مِنْ خَلْقِ آلهَتِهم ﴿قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ﴾.\nثم ضرب جل ثناؤه للحق والباطل مثلين فقال عز من قائل:\n_________\n(١) في الأصل: يملك. وفي (ك): وهم لا يملكون لأنفسهم.\n(٢) انظر: \"السبعة\" لابن مجاهد (٣٥٨)، \"التيسير\" للداني (١٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٧.\n(٣) في (ك): الكفر.\n(٤) من (ك).","vol":"15","page":263},{"text":"<span data-type=\"title\" id=toc-2099>١٧ </span>- ﴿أَنْزَلَ﴾\nيعني: الله سبحانه ﴿مِنَ السَّمَاءِ مَاءً﴾ يعني: المطر ﴿فَسَالَتْ﴾ من ذلك الماء ﴿أَوْدِيَةٌ بِقَدَرِهَا﴾ الكبير بقدره والصغير بقدره (١) ﴿فَاحْتَمَلَ السَّيْلُ﴾ الذي حدث عند ذلك الماء ﴿زَبَدًا رَابِيًا﴾ عاليًا مرتفعًا فوق الماء، فأما الباقي الصافي النافع فهو الحق، والذاهب الزائل الباطل الذي يتعلق بالأشجار وجوانب الأودية والأنهار هو الباطل.\nويقال: إن هذا مثل القرآن ينزل من السماء فتحتمل منه القلوب حظها على قدر اليقين والشك، والعقل والجهل، فهذا أحد مثلي الحق والباطل.\nوالمثل الآخر: قوله تعالى: ﴿وَمِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ﴾ قرأ حميد وابن محيصن وابن وثاب والأعمش وحمزة والكسائي وحفص ﴿تُوقِدُونَ﴾ بالياء (٢). واختاره أبو عبيد؛ لقوله: ﴿يَنْفَعُ النَّاسَ﴾ قال: ولا مخاطبة هاهنا.\n﴿ابْتِغَاءَ حِلْيَةٍ﴾ طلب زينة تتخذونها ﴿أَوْ مَتَاعٍ﴾ وهو: ما ينتفع به، وكل ما تمتعت به فهو متاع، قال المُشعث (٣):\n_________\n(١) قاله بن جريج، أخرجه الطبري في \"جامع البيان\" ١٦/ ٤١٤.\nوقاله ابن عباس، أخرجه ابن أبي حاتم وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ١٠٢.\n(٢) انظر: \"السبعة\" لابن مجاهد (٣٥٨)، \"التيسير\" للداني (١٣٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٢٢.\n(٣) البيت لمشعث العامري، وهو في \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٨، والطبري في \"جامع البيان\" ١٦/ ٤١٤، \"لسان العرب\" لابن منظور ٨/ ٣٢٩ (متع).","vol":"15","page":264},{"text":"تَمَتَّعْ يَا مُشَعَّثُ إنَّ شيئًا ... سَبَقْتَ بِه المَمَاتَ هُوَ المَتاعُ\nوأراد به: جواهر الأرض من الذهب والفضة، والحديد والصفر، والنحاس والرصاص، يُذاب فَتُتَّخذ منه الأشياء مما يُنْتَفع به من الحلي والأواني وغيرهما.\n﴿زَبَدٌ مِثْلُهُ﴾ يقول: له زبد إذا أذيب مثل زبد السَّيْل، والباقي الصافي من هذِه الجواهر إذا أذيب مثل الحق، والزبد الذي لا يبقى ولا ينتفع به مثل الباطل.\nقال الله تعالى: ﴿فَأَمَّا الزَّبَدُ﴾ الذي على السَّيْل والنَّار ﴿فَيَذْهَبُ جُفَاءً﴾ سريعًا متفرقًا.\nقال أبو عمرو: وهو من قول العرب: أَجافَتْ القِدْرُ وجَافَتْ إذا غلت فانصبَّ زبدها، فإذا سكنت لم يبق فيها شيء (١).\nوقال القتيبي: الجفاء: ما رَمَى به السيلُ إلى جنباته، يقال: جَفَأْتَهُ إذا صرعته (٢).\nوقال ابن الأنباري: جفى يعني: باليًا متفرقًا، يقال: جَفَأَت الرِّيْحُ الغَيْمَ إذا فرقته وذهبت به (٣).\nوقال بعضهم: يعني: تنشفه الأرض، يقال: جَفَأَ الوادي وأَجْفَأ إذا\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٩، \"جامع البيان\" للطبري ١٦/ ٤١٥.\n(٢) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (٣٢٦).\n(٣) لم أجده عند غير المصنف.","vol":"15","page":265},{"text":"نشف (١).\nقال الفراء: إنما أراد بقوله: ﴿جُفَاءً﴾ الجُفَاء؛ لأنه مصدر قولك: جَفَأَ الوادي غُثاه جُفَاءً فخرج مخرج الاسم، وهو مصدر، وكذلك تفعل العرب في مصدر كلِ ما كان من فعل شيء اجتمع بعضه إلى بعض كالقُماش (٢)، والدُّقاق، والحُطام، والغُثاء مخرجه على مذهب الاسم كما فَعَلَتْ ذلك في قولهم: أَعْطَيْتُهُ عَطَاءً بمعنى: الإِعْطَاء، ولو أريد من القماش المصدر على الصحة لقيل: قَمَشْتُه قَمْشًا (٣).\nقوله -﷿-: ﴿وَأَمَّا مَا يَنْفَعُ النَّاسَ﴾ من الماء والفلز (٤) ﴿فَيَمْكُثُ فِي الْأَرْضِ كَذَلِكَ يَضْرِبُ اللَّهُ الْأَمْثَالَ﴾ تم الكلام هاهنا.\n\n<span data-type=\"title\" id=toc-2100>١٨ </span>- ثم قال: ﴿لِلَّذِينَ اسْتَجَابُوا لِرَبِّهِمُ﴾\nفأطاعوه ﴿الْحُسْنَى﴾ الجنة ﴿وَالَّذِينَ لَمْ يَسْتَجِيبُوا لَهُ لَوْ أَنَّ لَهُمْ مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ﴾ يوم القيامة.\nقال الله تعالى: ﴿أُولَئِكَ لَهُمْ سُوءُ الْحِسَابِ﴾ قال فرقد السبخي: قال\n_________\n(١) انظر: \"تهذيب اللغة\" للأزهري ١١/ ٢٠٧ (جفأ)، \"جامع البيان\" للطبري ١٦/ ٤١٥.\n(٢) القماش: جمع الشيء من هنا وهناك. انظر: \"مختار الصحاح\" للرازي (٢٣٠) (قمش).\n(٣) انظر: \"معاني القرآن\" ٢/ ٦٢، \"تهذيب اللغة\" للأزهري ١١/ ٢٠٧ (جفأ).\n(٤) الفلز جواهر الأرض من الذهب والنحاس وأشباهها انظر: \"تهذيب اللغة\" للأزهري ١٣/ ٢١٤ (فلز)، \"لسان العرب\" لابن منظور ١٠/ ٣١٨ (فلز).","vol":"15","page":266},{"text":"لي إبراهيم النخعي: يا فرقد! أتدري ما سوء الحساب؟ قلت: لا. قال: هو أن يحاسب الرجل بذنبه كله لا يغفر له منه شيء (١).\n﴿وَمَأْوَاهُمْ﴾ في الآخرة ﴿جَهَنَّمُ وَبِئْسَ الْمِهَادُ﴾ الفراش والمصير.\n\n<span data-type=\"title\" id=toc-2101>١٩ </span>- قوله تعالى ﴿أَفَمَنْ يَعْلَمُ أَنَّمَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ﴾\nفيؤمن به ويعمل بما فيه ﴿كَمَنْ هُوَ أَعْمَى﴾ عنه لا يعلمه ولا يعمل به.\nقوله: ﴿إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ﴾ إنما يتعظ ذوو العقول (٢).\n\n<span data-type=\"title\" id=toc-2102>٢٠ </span>- قوله ﴿الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ﴾\nبما أمرهم الله به وفرضه عليهم، فلا يخالفونه إلى ما نهاهم عنه ﴿وَلَا يَنْقُضُونَ الْمِيثَاقَ﴾.\n\n<span data-type=\"title\" id=toc-2103>٢١ </span>- ﴿وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ﴾\nقيل (٣): أراد الإيمان بجميع الكتب والرسل، ولا يفرقون بينهما. وقال: أكثر المفسرين (٤): يعني: الرحم لا يقطعونها.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤١٧.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ٤١٩، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٥٠٩، \"زاد المسير\" لابن الجوزي ٤/ ٣٢٣.\n(٣) قاله ابن عباس، ذكره عنه الواحدي في \"البسيط\" (١٧٧ أ)، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣١٠.\nوأخرجه ابن أبي حاتم وأبو الشيخ، عن سعيد بن جبير كما في \"الدر المنثور\" للسيوطي ٤/ ١٠٦، وذكره عنه الماوردي في \"النكت والعيون\" ٣/ ١٠٨.\n(٤) انظر: \"البسيط\" للواحدي (١٧٧ أ)، ونسبه لأكثر المفسرين، والطبري في \"جامع البيان\" ١٦/ ٤٢١، \"تفسير القرآن العظيم\" لابن كثير ٢/ ٥١٠. =","vol":"15","page":267},{"text":"[١٥٧٧] أخبرنا عبد الله بن حامد الوزان (١)، أخبرنا المطيري (٢)، حدثنا بشر بن مطر (٣)، حدثنا سفيان (٤)، عن الزهري (٥)، عن أبي سلمة ابن عبد الرحمن (٦) قال: اشتكى أبو الرَّدَّاد (٧) فعاده عبد الرحمن بن عوف، فقال: خيرهم وأوصلهم ما علمت أبا محمد. فقال عبد الرحمن سمعت رسول الله - ﷺ - يقول: \"قال الله ﵎: أنا الله وأنا الرحمن، خلقتُ الرحم فاشتققتُ لها من اسمي، فمن وصلها وصلته، ومن قطعها بتته\" (٨).\n_________\n= واختار الألوسي في \"روح المعاني\" ١٣/ ١٤٠ أنها عامة في كل ما أمر الله.\n(١) لم يُذكر بجرح أو تعديل.\n(٢) محمد بن جعفر بن أحمد بن يزيد الصيرفي، ثقة مأمون.\n(٣) بشر بن مطر بن ثابت، ثقة.\n(٤) ابن عيينة، ثقة، حافظ، فقيه، إمام، حجة، تغير حفظه بأخرة، وربما دلس عن الثقات.\n(٥) الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٦) ثقة، مكثر.\n(٧) الليثي الحجازي، ذكره ابن حبان في \"الثقات\"، لم يرو له أبو داود غير هذا الحديث، وقال الحافظ: مقبول، من كبار التابعين.\nانظر: \"الثقات\" لابن حبان ٣/ ٤٥٤، \"تهذيب الكمال\" ٩/ ١٧٤، \"التقريب\" (١٩٣١).\n(٨) [١٥٧٧] الحكم على الإسناد:\nإسناده رجاله ثقات إلا أن شيخ المصنف لم يذكر بجرح ولا تعديل.\nالتخريج:\nأخرجه أحمد في \"مسنده\" ١/ ١٩٤ (١٦٨٠)، وأبو داود (١٦٩٤) كتاب الزكاة، باب في صلة الرحم، والترمذي في البر والصلة، باب ما جاء في قطيعة الرحم =","vol":"15","page":268},{"text":"[١٥٧٨] وأخبرنا عبد الله بن حامد الوزان (١)، أخبرنا مكي بن عبدان (٢)، حدثنا عبد الرحمن (٣)، حدثنا بهز (٤)، حدثنا شعبة (٥)، حدثنا محمد بن عبد الله بن موهب (٦) وأخوه (٧) عثمان بن عبد الله (٨) أنهما سمعا موسى بن طلحة (٩)، يحدث عن أبي أيوب\n_________\n= (١٩٠٧)، وابن أبي شيبة في \"المصنف\" ٨/ ٥٣٥، وأبو يعلى في \"مسنده\" (٨٤٠)، والحاكم في \"المستدرك\" ٤/ ١٥٨، كلهم من طريق الزهري عن أبي سلمة به.\n(١) لم يُذكر بجرح أو تعديل.\n(٢) المحدث، الثقة، المتقن.\n(٣) ابن بشر العبدي، ثقة.\n(٤) بهز بن أسد العُمِّي أبو الأسود البصري، ثقة، ثبت. وثقه جمع من الأئمة، توفي بعد سنة (٢٠٠ هـ)، وقيل: قبلها، روى له الجماعة.\nانظر: \"الجرح والتعديل\" ٢/ ٤٣١، \"الثقات\" لابن حبان ٨/ ١٥٥، \"سير أعلام النبلاء\" ٩/ ١٩٢، \"تهذيب الكمال\" ٤/ ٢٥٧، \"التقريب\" (٧٧١).\n(٥) ابن الحجاج، ثقة، حافظ، متقن.\n(٦) محمد بن عثمان بن عبد الله بن موهب، التيمي مولاهم، ثقة من السادسة. روى له البخاري ومسلم، وقيل: اسمه عمرو، وهم فيه شعبة، وقال: محمد.\nانظر: \"الجرح والتعديل\" ٨/ ٢٥، \"تهذيب الكمال\" ٢٦/ ٨٨، \"التقريب\" (٦١٣٢).\n(٧) هكذا في النسخ والصواب أنه أبوه.\n(٨) عثمان بن عبد الله بن موهب التميمي مولاهم، ثقة.\n(٩) موسى بن طلحة بن عبيد الله القرشي التيمي، ثقة، جليل، من كبار التابعين، يقال: ولد في عهد النبي - ﷺ -، نزل الكوفة ومات بها سنة (١٠٣ هـ)، روى له الجماعة. انظر: \"الجرح والتعديل\" ٨/ ١٤٧، \"تهذيب الكمال\" ٢٩/ ٨٢، \"التقريب\" (٦٩٧٨).","vol":"15","page":269},{"text":"الأنصاري (١)، أن رجلًا قال: يا رسول الله، أخبرني بعمل يدخلني الله به الجنة. فقال القوم ماله ماله! فقال النبي - ﷺ -: \"تعبد الله ولا تشرك به شيئًا، وتقيم الصلاة، وتؤتي الزكاة، وتصل الرحم، ذرها! \" قال: كأنه كان على راحلته (٢).\n[١٥٧٩] وأخبرنا عبد الله بن حامد الوزان (٣)، أخبرنا أحمد بن محمد بن شاذان (٤)، حدثنا جيعويه (٥)، حدثنا صالح بن محمد (٦)، عن جرير (٧)، عن منصور بن المعتمر (٨)، عن عطاء بن أبي\n_________\n(١) صحابي، مشهور.\n(٢) [١٥٧٨] الحكم على الإسناد:\nرجاله ثقات، ما عدا شيخ المصنف لم يُذكر بجرح أو تعديل.\nالتخريج:\nالحديث أخرجه البخاري في الأدب، باب فضل صلة الرحم (١٣٩٦)، ومسلم في الإيمان، باب بيان الإيمان (١٣)، والنسائي في \"السنن الكبرى\" ١/ ٤٥، و\"المجتبى\" كتاب الصلاة، ثواب من أقام الصلاة ١/ ٢٣٤، وابن حبان في \"صحيحه\" ٨/ ٣٧ كلهم من طريق شعبة به.\n(٣) لم يُذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) في (ن): جيعوبه، وفي (ك): جبعويه. ولم أجده.\n(٦) الترمذي، متهم ساقط.\n(٧) جرير بن عبد الحميد بن قرط الضبي، الكوفي، ثقة، صحيح الكتاب، قيل كان في آخر عمره يهم من حفظه.\n(٨) في الأصل، (ك): النعمان، والمثبت من (ن) وهو الصواب، وهو ثقة، ثبت.","vol":"15","page":270},{"text":"مروان (١)، عن أبيه (٢)، عن كعب (٣) قال: والذي فلق البحر لموسى إن في التوراة مكتوبًا: يا بن آدم، اتق ربك، وابرر والديك، وصل رحمك، أمد لك في عمرك وأيسر لك يسرك (٤)، وأصرف عنك عسرك (٥).\n[١٥٨٠] وبإسناده عن منصور (٦)، عن أبي إسحاق (٧)، عن مغراء\n_________\n(١) عطاء بن أبي مروان الأسلمي، أبو مصعب المدني. ثقة، وثقه الإمام أحمد، وابن معين وغيرها، روى له النسائي، توفي بعد سنة (١٣٠ هـ).\nانظر: \"الجرح والتعديل\" ٦/ ٣٣٧، \"الثقات\" لابن حبان ٧/ ٢٥٣، \"تهذيب الكمال\" ٢٠/ ١٠٣، \"التقريب\" (٤٥٩٨).\n(٢) ساقطة من (ن).\nوهو أبو مروان الأسلمي المدني، قال العجلي: تابعي، ثقة، وذكره ابن حبان في \"الثقات\"، روى له النسائي، وقال: غير معروف، وقال الحافظ: له صحبة إلا أن الإسناد إليه بذلك واهٍ.\nانظر: \"معرفة الثقات\" للعجلي ٢/ ٤٢٤، \"الثقات\" لابن حبان ٥/ ٥٨٥، \"تهذيب الكمال\" ١٢/ ٢٥١، \"التقريب\" (٨٣٥٥).\n(٣) كعب الأحبار، ثقة.\n(٤) في (ن): وأنشر لك نشرك.\n(٥) [١٥٧٩] الحكم على الإسناد:\nضعيف جدًّا؛ لأجل صالح بن محمد الترمذي.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٥/ ٢١٧، وأبو نعيم في \"حلية الأولياء\" ٥/ ٣٨٩ كلاهما من طريق جرير عن منصور به.\n(٦) ابن المعتمر، ثقة، ثبت.\n(٧) السبيعي، ثقة، مكثر، عابد، اختلط بأخرة.","vol":"15","page":271},{"text":"العبدي (١)، عن عبد الله بن عمر (٢) قال: من اتقى ربه، ووصل رحمه، نُسئ له في عمره وثرى ماله، وأحبه أهله (٣).\nوروى (٤) صالح (٥) عن (٦) جرير (٧)، عن برد (٨) عن مكحول (٩) قال: قال رسول الله - ﷺ -: \"أعجلُ الخير ثوابًا صلة الرحم، وأسرعُ\n_________\n(١) مغراء بن أبي البختري العبدي العائذى النساج، روى عن ابن عمر، وعنه أبو إسحاق والأعمش وغيرهما. ذكره ابن حبان في \"الثقات\"، وقال الحافظ: مقبول. انظر: \"تاريخ ابن معين\" ٤/ ٦٧، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٢٩، \"الثقات\" لابن حبان ٥/ ٤٦٤، \"تهذيب الكمال\" ٢٨/ ٣٤٨، \"التقريب\" (٦٨٢٦).\n(٢) صحابي، مشهور.\n(٣) [*] الحكم على الإسناد:\nضعيف جدًّا؛ لأجل صالح الترمذي.\nالتخريج:\nأخرجه البخاري في \"الأدب المفرد\" (٣٤)، والبيهقي في \"شعب الإيمان\" ٦/ ٢٢٦، وابن معين في \"تاريخه\" ٣/ ٥٢٥.\n(٤) في الأصل: حدثنا، والتصويب من (ن)، (ك).\n(٥) ابن محمد الترمذي، متهم، ساقط.\n(٦) في الأصل: بن، والتصويب من (ن).\n(٧) ابن عبد الحميد، صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٨) برد بن سنان، أبو العلاء الدمشقي، صدوق، رُمي بالقدر، روى له أصحاب السنن.\nانظر: \"تهذيب الكمال\" ٤/ ٤٣، \"التقريب\" (٦٥٣).\n(٩) مكحول الشامي، أبو عبد الله الدمشقي، ثقة، فقيه، كثير الإرسال، مشهور.","vol":"15","page":272},{"text":"الشَّرِّ عِقَابًا البغي، ويمينُ الصبر تاع الديارَ بلاقِع\" (١).\n\n<span data-type=\"title\" id=toc-2104>٢٢ </span>- قوله تعالى ﴿وَالَّذِينَ صَبَرُوا﴾\nعلى طاعة الله، وصبروا عن معصية الله، قاله ابن زيد (٢).\nوقال ابن عباس: صبروا على أمر الله (٣).\nوقال عطاء: صبروا على المرازي والمصائب، والحوادث\n_________\n(١) [١٥٨٠] الحكم على الإسناد:\nالحديث مرسل.\nالتخريج:\nأخرجه وكيع في \"الزهد\" (٤٠٦)، وهناد في \"الزهد\" ٢/ ٦٤٣ ولم أجد أحدًا أخرجه من حديث مكحول غير المصنف. وأخرجه البيهقي في \"السنن الكبرى\" ١٠/ ٣٥، من طريق سفيان، عن برد، به، وفي \"شعب الإيمان\" ٦/ ٢٢٦، والشهاب في \"مسنده\" ١/ ١٧٦، والخطيب البغدادي في \"تاريخ بغداد\" ٥/ ١٨٣ كلهم من حديث يحيى بن أبي كثير عن أبي سلمة عن أبي هريرة.\nلكن الحديث، قد أُعِلَّ بالإرسال، قال البيهقي في \"السنن الكبرى\" ١٠/ ٣٥ والحديث مشهور بالإرسال. وبذلك أَعَلَّه الترمذي. انظر: \"تلخيص الحبير\" لابن حجر ٣/ ٢٢٨ وانظر: \"العلل\" للدارقطني ٨/ ٢٣٢.\nوأخرجه الطبراني في \"المعجم الأوسط\" ٢/ ١٩ من طريق محمد بن عمرو عن أبي سلمة به. قال الطبراني ولم يرو هذا عن محمد بن عمرو إلا أبو الدهماء، تفرد به النفيلي. وأبو الدهماء هو الأصعب وثقه النفيلي وضعفه ابن حبان كما في \"مجمع الزوائد\" للهيثمي ٤/ ١٨٠. قلت: وأبو الدهماء لا يحتمل منه هذا التفرد، فالحديث لا يصح.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٢٢، وذكره الواحدي في \"البسيط\" (١٧٧ أ).\n(٣) انظر: \"البسيط\" للواحدي (١٧٧ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣١٠.","vol":"15","page":273},{"text":"والنوائب (١).\nوقال أبو عمران الجوني: صبروا على دينهم (٢).\n﴿ابْتِغَاءَ وَجْهِ رَبِّهِمْ﴾ طلب تعظيم الله سبحانه وتنزيهه أن يعصيه ويخالف أمره.\n﴿وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً﴾ يعني: الزكاة (٣).\n﴿وَيَدْرَءُونَ﴾ ويدفعون ﴿بِالْحَسَنَةِ السَّيِّئَةَ﴾.\nيقال: درأ الله عني شَرَّك.\nقال ابن زيد: يعني: لا يكافئون الشر بالشر، ولكن يدفعون الشر بالخير (٤).\nقال القتيبي: معناه: إذا سفه عليهم حلموا، والسفه: السيئة، والحلم: الحسنة (٥).\nقال قتادة: ردوا عليهم معروفًا (٦).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٣٣ ب).\n(٢) انظر: \"تفسير ابن حبيب\" (١٣٣ ب).\nوينظر \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣١٠، \"البسيط\" للواحدي (١٧٧ أ).\nوأبو عمران الجوني: هو موسى بن سهل بن عبد الحميد البصري، إمام ثقة.\n(٣) قاله ابن عباس، أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٢١.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٢١، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣١١.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٤/ ٣٢٥، \"البسيط\" للواحدي (١٧٧ أ).\n(٦) انظر: \"البسيط\" للواحدي (١٧٧ أ).","vol":"15","page":274},{"text":"نظيره قوله تعالى: ﴿وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا﴾ (١).\nقال الحسن: إذا حُرِمُوا أعطوا، وإذا ظُلِمُوا عفوا، وإذا قُطِعوا وصلوا (٢).\nقال ابن كيسان: يعني إذا أذنبوا تابوا، وإذا هربوا أنابوا؛ ليدفعوا بالتوبة عن أنفسهم مَعَرَّة الذنب (٣).\nوهذا قول ابن عباس -في رواية الضحاك- عنه. قال: يدفعون بالصالح من العمل السيئ من العمل (٤).\nويؤيد هذا الخبر المأثور أن معاذ بن جبل قال: يا رسول الله، أوصني قال: \"إذا عملت سيئة فاعمل بجنبها حسنة، يمحها الله، السِّر بالسِّر، والعلانية بالعلانية\" (٥).\n_________\n(١) الفرقان: ٦٣.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٤/ ٣٢٥، \"البسيط\" للواحدي (١٧٧ أ).\n(٣) انظر: \"تفسير ابن حبيب\" (١٣٤ أ).\n(٤) ذكره عنه الواحدي في \"البسيط\" (١٧٧ أ)، وابن الجوزي في \"زاد المسير\" ٤/ ٣٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣١١.\n(٥) حديث صحيح. أخرجه هناد في \"الزهد\" ٢/ ٥٣٠، والطبراني في \"المعجم الكبير\" ٢٠/ ١٧٥، من طريق أبي سلمة عن معاذ بن جبل. وأخرجه ابن أبي عاصم في \"الزهد\" ٢/ ٢٦، والطبراني في \"المعجم الكبير\" ٢٠/ ١٥٩.\nوأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٧٨ من طريق أبي معاوية عن معاذ به.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ١/ ٢٤٠ من طريق ثعلبة بن صالح عن رجل من أهل الشام عن معاذ به.\nوأخرجه أيضًا ٨/ ٤٣٥ من طريق مكحول عن معاذ به.\nوقد حسن إسناده الحافظ الهيثمي في \"مجمع الزوائد\" ١٠/ ٧٤.","vol":"15","page":275},{"text":"قال عبد الله بن المبارك: هذِه ثمان (١) خلال مشيرة إلى ثمانية أبواب الجنة (٢).\nقال أبو بكر الوراق: هذِه ثمانية جسور، فمن أراد القربة من الله تعالى والاتصال به عبرها (٣).\nقوله: ﴿أُولَئِكَ لَهُمْ عُقْبَى الدَّارِ﴾.\nثم بين ذلك فقال:\n\n<span data-type=\"title\" id=toc-2105>٢٣ </span>- ﴿جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا﴾\nقرأه العامة بفتح الياء وضم الخاء. وقرأ ابن كثير وأبو عمرو بضم الياء وفتح الخاء (٤).\nقال عبد الله بن عمرو: إن في الجنة قصرًا يقال له عدن، وحوله البروج والمروج، فيه خمسة آلاف باب، على كل باب خمسة آلاف حبرة (٥) لا يدخله إلا نبي أو صديق أو شهيد (٦).\n_________\n(١) في الأصل: ثمانية والتصويب من (ن).\n(٢) انظر: \"تفسير ابن حبيب\" (١٤٠ أ).\n(٣) انظر: \"تفسير ابن حبيب\" (١٤٠ أ).\n(٤) انظر: \"التيسير\" للداني (١٣٣)، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٧.\n(٥) في الأصل: خيره، والتصويب من (ن)، والمصادر.\nوالحِبَرَة: برد يماني، جمعه حِبَرٌ. انظر: \"مختار الصحاح\" للرازي (٥١) (حبر).\n(٦) أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٢١٠، والطبري في \"جامع البيان\" ١٦/ ٤٢٤، وابن أبي حاتم في \"العلل\" ٢/ ٤٣٦، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ١٠٧.","vol":"15","page":276},{"text":"قوله: ﴿وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ﴾ أهلهم وولدهم أيضًا يدخلونها ﴿وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ﴾.\n\n<span data-type=\"title\" id=toc-2106>٢٤ </span>- ﴿سَلَامٌ عَلَيْكُمْ﴾\nفيه إضمار تقديره: ويقولون: سلام عليكم (١) ﴿بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ﴾.\nقال مقاتل: يدخلون في مقدار يوم وليلة من أيام الدنيا ثلاث كرات معهم الهدايا والتحف، يقولون: ﴿سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ﴾ (٢).\n[١٥٨١] أخبرنا عبد الله بن حامد (٣)، أخبرنا حاجب بن أحمد (٤)، حدثنا عبد الرحيم بن منيب (٥)، حدثنا معاذ بن خالد (٦)، عن صالح (٧)، عن يزيد (٨)، عن أنس بن مالك (٩) أنه تلا هذِه الآية: ﴿جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا﴾ إلى قوله: ﴿فَنِعْمَ عُقْبَى الدَّارِ﴾ ثم قال: إنها خيمة من درٍّ\n_________\n(١) قاله الزجاج في \"معاني القرآن\" ٣/ ١٤٧، وانظر: \"جامع البيان\" للطبري ١٦/ ٤٢٥.\n(٢) انظر: \"تفسير ابن حبيب\" (١٤٠ أ).\n(٣) لم يُذكر بجرح أو تعديل.\n(٤) حاجب بن أحمد، أبو محمد الطوسي. مختلف فيه، وثقه ابن منده، واتهمه الحاكم.\n(٥) الأسعردي، قال ابن أبي حاتم: كان صدوق.\n(٦) ابن شقيق بن دينار العبدي، أبو بكر المروزي، صدوق.\n(٧) ابن بشير المري، ضعيف.\n(٨) يزيد بن أبان الرقاشي، ضعيف، زاهد.\n(٩) صحابي، مشهور.","vol":"15","page":277},{"text":"مجوّفٍ، طولها في الهواء ستون ميلًا، ليس فيها صَدْعٌ ولا وَصْل، في كل زاوية منها أهل. وقال: لها أربعة آلاف مصراع من ذهب، يقوم على كل باب سبعون ألفًا من الملائكة، مع كل ملك منهم هدية من الرحمن ليس مع صاحبه مثلها، لا يدخلون إلا بإذنه، بينه وبينهم حجاب (١).\nوروى ابن المبارك (٢)، عن بقية بن الوليد (٣)، حدثنا أرطاة بن المنذر (٤) قال: سمعت رجلًا من مشيخة الجند يقال له أبو الحجاج (٥) يقول: جلست إلى أبي أمامة (٦) فقال: إن المؤمن ليكون متكئًا على أريكته إذا دخل الجنة وعنده سماطان من خدم، وعند\n_________\n(١) [١٥٨١] الحكم على الإسناد:\nإسناده ضعيف، فيه صالح المري ويزيد الرقاشي ضعيفان.\nالتخريج:\nأخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ١٠٨.\n(٢) الإمام الثقة، الثبت، الفقيه.\n(٣) بقية بن الوليد بن صائد بن كعب الكلاعي، صدوق كثير التدليس عن الضعفاء.\n(٤) أرطأة بن المنذر بن الأسود الألهاني، أبو عدي الشامي الحمصي، قال أحمد: ثقة، وقال ابن معين: ثقة، وقال أبو حاتم الرازي: لا بأس به. توفي سنة (١٦٣ هـ).\nانظر: \"الجرح والتعديل\" ٢/ ٣٢٦، \"تهذيب الكمال\" ٢/ ٣١١، \"التقريب\" (٢٩٨).\n(٥) لم يتبين لي من هو.\n(٦) صدي بن عجلان، صحابي، مشهور.","vol":"15","page":278},{"text":"طرف السماطين باب مبوب، فيقبل الملك يستأذن فيقول للذي يليه: مَلَك يستأذن. ويقول الذي يليه للذي يليه: ملك يستأذن: كذلك حتى يبلغ المؤمن. فيقول ائذنوا. فيقول أقربهم إلى المؤمن: ائذنوا. ويقول للذي يليه ائذنوا. فكذلك حتى يبلغ أقصاهم إلى عند الباب فيفتح له، فيدخل فيسلِّم ثم ينصرف (١).\n[١٥٨٢] وأنبأني عبد الله بن حامد (٢)، أخبرنا أحمد بن عبد الله (٣)، حدّثنا محمد بن عبد الله بن سليمان (٤)، حدثنا مسلم ابن سلام (٥)، حدَّثنا عبد الله بن يزيد المقرئ (٦)، حدَّثنا سعيد بن أبي أيوب (٧)، حدَّثنا معروف بن سويد الجُذَامي (٨)، عن أبي عُشَّانة\n_________\n(١) الحكم على الإسناد:\nرجاله ثقات غير أبي الحجاج لم يتبين لي من هو، وبقية صدوق مدلس.\nالتخريج:\nرواه نعيم بن حماد في زياداته على \"الزهد\" لابن المبارك (٦٨)، والطبري في \"جامع البيان\" ١٦/ ٤٢٥ كلاهما من طريق بقية به.\nوأخرجه أيضًا ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ١٠٩، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٥١٢.\n(٢) لم يُذكر بجرح أو تعديل.\n(٣) المزني، الشيخ الجليل، القدوة، الحافظ.\n(٤) الحضرمي، مطين، ثقة، حافظ.\n(٥) لم يتبين لي من هو.\n(٦) عبد الله بن يزيد المكي، ثقة فاضل.\n(٧) سعيد بن أبي أيوب الخزاعي مولاهم، ثقة، ثبت.\n(٨) أبو سلمة المصري، مقبول.","vol":"15","page":279},{"text":"المَعافري (١)، عن عبد الله بن عمرو (٢) قال: قال رسول الله - ﷺ -: \"هل تدرون أول من يدخل الجنة من خلق الله؟ قالوا: الله ورسوله أعلم. قال: المهاجرون الذين تُسد بهم الثغور، وتُتَقى بهم المكاره؛ يموت أحدهم وحاجته في نفسه لا يستطيع لها قضاء\". قال: \"فتأتيهم الملائكة فيدخلون عليهم من كل باب: سلام عليكم بما صبرتم فنعم عقبى الدار\" (٣).\nوروى سهيل بن أبي صالح، عن محمد بن إبراهيم قال: كان النبي - ﷺ - يأتي قبور الشهداء على رأس كل حول فيقول: \"السلام عليكم بما\n_________\n(١) حَيَّ بن يُؤْمِن المعافري أبو عُشَّانة المصري، ثقة.\n(٢) صحابي، مشهور.\n(٣) [١٥٨٢] الحكم على الإسناد:\nرجاله ثقات غير مسلم بن سلام فلم أجده، والجذامي مقبول، وشيخ المصنف لم يُذكر بجرح أو تعديل، وهو حديث حسن.\nالتخريج:\nأخرجه أحمد في \"مسنده\" ٢/ ١٦٨ (٦٥٧٠)، وعبد بن حميد فى \"المنتخب\" (٣٥٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٤٣٨، وأبو نعيم في \"حلية الأولياء\" ١/ ٣٤٧، وفي \"صفة الجنة\" ١/ ١٠٥، والبيهقى فى \"البعث والنشور\" (٤١٤) كلهم من طريق عبد الله بن يزيد به.\nوأخرجه أحمد في \"المسند\" ٢/ ١٦٨ (٦٥٧١) من طريق ابن لهيعة عن أبي عُشَانة به.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٥٢٩ من طريق عمرو بن الحارث بن أبي عُشَانة به.","vol":"15","page":280},{"text":"صبرتم فنعم عقبى الدار\" وأبو بكر وعمر وعثمان (١) - ﵁ - (٢).\n\n<span data-type=\"title\" id=toc-2107>٢٥ </span>- قوله ﴿وَالَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ أُولَئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (٢٥)﴾\nيعني النار (٣). وقال سعد بن أبي وقاص: هم الحرورية (٤).\n_________\n(١) في الأصل: وعلى، وهو ساقط من (ن) وليس في المراجع.\n(٢) حديث ضعيف. أخرجه عبد الرزاق في \"المصنف\" ٣/ ٥٧٣، والطبري في \"جامع البيان\" ١٦/ ٤٢٦، والبيهقي في \"دلائل النبوة\" ٦/ ٣٠٦ وهو حديث مرسل؛ لأن محمد بن إبراهيم وهو التيمي تابعي.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٤/ ٣١٥.\n(٤) أخرجه البخاري في كتاب التفسير، باب تفسير سورة الكهف (٤٧٢)، والطبري في \"جامع البيان\" ١٦/ ٤٢٩، والحاكم في \"المستدرك\" ٢/ ٣٧٠.\nوالحرورية هم: الذين خرجوا على علي - ﵁بعد التحكيم، وسموا بذلك نسبة إلى موضع بظاهر الكوفة. انظر: \"معجم البلدان\" لياقوت ٢/ ٢٤٥.","vol":"15","page":281},{"text":"<span data-type=\"title\" id=toc-2108>٢٦ </span>- قوله تعالى ﴿اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ﴾\nيوسع عليه (١) ﴿وَيَقْدِرُ﴾ ويقتر ويضيق (٢). ﴿وَفَرِحُوا بِالْحَيَاةِ الدُّنْيَا﴾ يعني: مشركي مكة (٣) أشروا وبطروا ﴿وَمَا الْحَيَاةُ الدُّنْيَا فِي الْآخِرَةِ إِلَّا مَتَاعٌ﴾ قليل ذاهب، قاله مجاهد (٤).\nوقال ابن سابط: كزاد الراعي يزوده أهله: الكف من التمر، أو الشيء من الدقيق، أو الشيء يشرب عليه اللبن (٥).\nقال الكلبي: كمثل السكرجة والقصعة والقدح والقدر ونحوها\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٤٣٠، \"بحر العلوم\" للسمرقندي ٢/ ١٩٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣١٤، \"البحر المحيط\" لأبي حيان ٥/ ٣٧٩.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ٤٣٠، \"بحر العلوم\" للسمرقندي ٢/ ١٩٢، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣١٤، \"البحر المحيط\" لأبي حيان ٥/ ٣٧٩، \"الوسيط\" للواحدي ٣/ ١٤.\n(٣) قاله ابن عباس، حكاه عنه الواحدي في \"الوسيط\" ٣/ ١٤، وأبو حيان \"البحر المحيط\" ٥/ ٣٧٨، وابن الجوزي \"زاد المسير\" ٤/ ٣٢٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣٠، وابن أبي شيبة وابن المنذر وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١٠، وذكره عنه الماوردي في \"النكت والعيون\" ٣/ ١١٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣١، وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١٠.\nوقاله ابن عباس كما عند القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣١٤، وأبي حيان في \"البحر المحيط\" ٥/ ٣٧٥.","vol":"15","page":282},{"text":"ينتفع بها ثم تذهب (١).\n\n<span data-type=\"title\" id=toc-2109>٢٧ </span>- قوله تعالى ﴿وَيَقُولُ الَّذِينَ كَفَرُوا﴾\nمن أهل مكة عبد الله بن أبي أمية وأصحابه (٢) ﴿لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ قُلْ إِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ أَنَابَ﴾ ويرشد إلى دينه وطاعته من رجع إليه بقلبه (٣).\nثم وصفهم فقال:\n\n<span data-type=\"title\" id=toc-2110>٢٨ </span>- ﴿الَّذِينَ آمَنُوا﴾\nالذين: في محل النصب (٤) بدلًا من قوله: ﴿مَنْ أَنَابَ﴾.\n﴿وَتَطْمَئِنُّ﴾ وتسكن وتستأنس ﴿قُلُوبُهُمْ بِذِكْرِ اللَّهِ﴾ (٥). قال مقاتل: بالقرآن (٦) ﴿أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ﴾.\n_________\n(١) لم أجده عند غير المصنف.\n(٢) انظر: \"الوسيط\" للواحدي ٣/ ١٥، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣١٥، \"البحر المحيط\" لأبي حيان ٥/ ٣٧٩.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣١٥، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٠. وعليه فإن الضمير يكون راجعًا إلى الله على تقدير مضاف. وقيل: راجع للنبي - ﷺ -. وقيل: راجع للقرآن.\nوينظر القرطبي ٩/ ٣١٥، \"الدر المصون\" للسمين الحلبي ٧/ ٤٦.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ٤٣٢، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٠.\n(٥) قاله قتادة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٤٣٢، وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١٠.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣١٥.","vol":"15","page":283},{"text":"قال ابن عباس: هذا في الحلف، يقول: إذا حلف الرجل المسلم بالله على شيء، سكن قلوب المؤمنين إليه (١).\nوقال مجاهد: هم أصحاب رسول الله - ﷺ - (٢).\n\n<span data-type=\"title\" id=toc-2111>٢٩ </span>- ﴿الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾\nابتداء ﴿طُوبَى لَهُمْ﴾ خبره. وقيل: معناه لهم طوبي. وجملة الكلام خبر الابتداء الأول (٣).\nواختلف العلماء في تفسير ﴿طُوبَى﴾. فقال الوالبي (٤) عن ابن عباس: طوبى لهم: فرح وقرة عين (٥).\nقال عكرمة: نِعمَّا لهم (٦).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٣٤ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣١٥، \"بحر العلوم\" للسمرقندي ٢/ ١٩٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣٣، وابن أبي شيبة وابن المنذر وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١٠، وذكره النحاس في \"معاني القرآن\" ٣/ ٤٩٣، وقاله سفيان بن عيينة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٤٣٣.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٢/ ١٧١، \"الفريد في إعراب القرآن المجيد\" لابن أبي العز الهمداني ٣/ ١٣٦.\n(٤) هو علي بن أبي طلحة.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣٥، وابن المنذر وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١٠.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣٤، وابن أبي شيبة وهناد وابن المنذر وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١١. =","vol":"15","page":284},{"text":"قال الضحاك: غِبْطَة لهم (١).\nقال قتادة: حُسنى لهم (٢).\nقال معمر عنه: هذِه كلمة عربية، يقول الرجل للرجل: طوبى لك، أي: أصبت خيرًا (٣).\nقال إبراهيم: خير وكرامة لهم (٤).\nقال شميط بن عجلان: طوبى: دام الخير (٥).\nقال الفراء: أصله من الطيب، وإنما جاءت الواو لضمة الطاء (٦) وفيه لغتان: تقول العرب طُوْبَاكَ، وطُوْبى لَكَ (٧).\n_________\n= والرواية الأخرى عنه أنه قال: طوبى لهم: الجنة. أخرجها الطبري في \"جامع البيان\" ١٦/ ٤٣٧، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣١٦.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣٥، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١١.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣٥، وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١١.\n(٣) أخرجه عبد الرزاق ٢/ ٣٣٥، والطبري في \"جامع البيان\" ١٦/ ٤٣٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣٦، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١١.\n(٥) في (ن): دوام الخير، وفي (ك): أصبت الخير.\n(٦) انظر: \"تفسير ابن حبيب\" (١٣٤ ب) ولم أجده في \"معاني القرآن\".\nأي: فصارت الياءُ واوًا لسكونها وانضمام ما قبلها. وانظر: \"الفريد في إعراب القرآن\" ٣/ ١٣٦. وأكثر المفسرين على أن طوبى اسم شجرة في الجنة. انظر: \"الوسيط\" للواحدي ٣/ ١٥.\n(٧) قاله الأخفش في \"معاني القرآن\" ٢/ ٥٩٧. =","vol":"15","page":285},{"text":"قال سعيد بن جبير، عن ابن عباس: طوبى اسم الجنة بالحبشية (١).\nقال سعيد بن مسجوح (٢): اسم الجنة بالهندية (٣).\nقال ربيع: البستان بلغة الهند.\nوروى أبو سعيد الخدري عن رسول الله - ﷺ - أن رجلًا قال له: يا رسول الله، ما طوبى؟ قال: \"شجرة في الجنة مسيرة مائة سنة، ثياب أهل الجنة تخرج من أكمامها\" (٤).\n_________\n= ولكن أكثر أهل العربية يقولون: طوباك لحن لا تقوله العرب. انظر: \"تهذيب اللغة\" للأزهري ١٤/ ١٣٩ (طاب)، \"لسان العرب\" لابن منظور ١/ ٥٦٤ (طيب)، \"الزاهر\" لابن الأنباري ١/ ٥٥٧.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣٦، وحكاه عنه الواحدي في \"الوسيط\" ٣/ ٣٦، والماوردي في \"النكت والعيون\" ٣/ ١١١.\n(٢) في (ن): مسوح: واختلفت نسخ الطبري حيث قال المحقق: ابن مشجوج أو ابن مسجوح أو ابن مسجوع، هكذا جاء مختلفًا في المخطوطة. ولم أجد له ذكرًا في شيء من كتب الرجال، مع مراجعته على وجوه التصحيف والتحريف. انظر: حاشية \"جامع البيان\" للطبري ١٦/ ٤٣٦.\nقلت: وجدت له ذكرًا في \"تهذيب الكمال\" للمزي ٥/ ١١٣ وأنه من شيوخ جعفر بن أبي المغيرة الخزاعي فهو من طبقة سعيد بن جبير والسدي. وقد ذكر اسمه: سعيد بن مسجوح. والله أعلم.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣٦، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١١.\nوكذلك: أخرجه أبو الشيخ عن سعيد بن جبير كما في \"الدر المنثور\" للسيوطي ٤/ ١١١.\nوقاله ابن مسعود كما في \"النكت والعيون\" للماوردي ٣/ ١١١.\n(٤) حديث ضعيف. أخرجه أحمد في \"مسنده\" ٣/ ٧١ (١١٦٧٢)، وأبو يعلى في =","vol":"15","page":286},{"text":"وروى معاوية بن قُرَّة عن أبيه (١) قال: قال رسول الله - ﷺ -: \"طُوبى شجرةٌ غرسها اللهُ بيده، ونفخ فيها من روحه، تُنْبِتُ الحليّ والحُلَلَ، وإنّ أغصانها لتُرى من وراء سور (٢) الجنة\" (٣)\nوقال أبو هريرة: طوبى شجرة في الجنة، يقول الله تعالى لها: تفتقي لعبدي عمّا شاء، فتفتق له عن الخيل بِسُرُوجِها ولجُمِها، وعن الإبل بِأَزمَتِها، وعمّا شاء من الكسوة (٤).\n_________\n= \"مسنده\" ٢/ ٥٢٠، وابن حبان في \"صحيحه\" ١٦/ ٤٢٩، وابن أبي داود في \"البعث والنشور\" (٦٨)، والآجري في \"الشريعة\" ٢/ ١٠٣٧، والطبري في \"جامع البيان\" ١٦/ ٤٤٣، والخطيب البغدادي في \"تاريخ بغداد\" ٤/ ٩١. كلهم من طريق دراج عن أبي الهيثم، ودراج هو ابن سمعان، أبو السمح السهمي، صدوق، في حديثه عن أبي الهيثم ضعف. انظر: \"تهذيب الكمال\" للمزي ٣/ ٢٠٨، \"تقريب التهذيب\" لابن حجر (١٨٣٣).\n(١) قرة بن إياس بن هلال. المزني، أبو معاوية البصري، صحابي توفي سنة (٦٤ هـ). انظر: \"التاريخ الكبير\" ٤/ ١٨٠، \"معرفة الصحابة\" لأبي نعيم ٤/ ٢٣٥٠، \"تهذيب الكمال\" ٢٣/ ٥٧٢.\n(٢) في (ن)، (ك): أسوار الجنة.\n(٣) إسناده ضعيف جدًّا. أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٤٣. من طريق محمد بن زياد الجزري عن فرات بن أبي الفرات عن معاوية بن قرة به. ومحمد بن زياد ضعيف جدًّا، واتهمه بعضهم. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٥٨، \"تهذيب الكمال\" للمزي ٩/ ١٧٠.\nوأخرجه ابن مردويه عن ابن عباس نحوه كما في \"الدر المنثور\" للسيوطي ٤/ ١١٥، \"كنز العمال\" للمتقي الهندي ٤/ ٤٥٧، وانظر: \"كشف الخفاء\" للعجلوني ٢/ ٦٣.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٦، والطبري في \"جامع البيان\" =","vol":"15","page":287},{"text":"وقال مغيث بن سُمي: طوبى شجرة في الجنة، لو أنَّ رجلًا ركب حِقَّة أو حَذَعة، ثمَّ دار بها لم تبلغ المكان الذي ارتحل منه حتى يموت هَرَمًا، وما في الجنة أهل منزل إلا غصن من أغصان تلك الشجرة متدلٍ عليهم، فإذا أرادوا أن يأكلوا من الثمرة تدلى إليهم فأكلوا منه ما شاءوا، عليها طيرٌ أمثال البخُت (١)، فيجيء الطير فيأكلون منه قديدًا وشواء ثم يطير (٢).\nقال عبيد بن عمير: هي شجرة في جنة عدن، أصلها في دار النبي - ﷺ - وفي كل دار وغرفة غصن منها، لم يخلق الله تعالى لونًا ولا زهرة إلا وفيها منها إلا السواد، ولم يخلق الله تعالى فاكهة ولا ثمرة إلا وفيها منها ينبع من أصلها (٣) عينان: الكافون والسلسبيل (٤).\nقال مقاتل: كل ورقة منها تظل أُمّةً عليها ملك يسبح الله تعالى\n_________\n= ١٦/ ٤٣٨، وابن المبارك في \"الزهد\" ٢/ ٧٥ ومن طريقه البغوي في \"معالم التنزيل\" ٤/ ٣١٦. وابن أبي الدنيا في \"صفة الجنة\" وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ١١٥. وفيه شهر بن حوشب، مختلف فيه.\n(١) هي الإبل الخراسانية. انظر: \"القاموس المحيط\" للفيروزآبادي (١٨٨) (بخت).\n(٢) أخرجه نعيم بن حماد في \"زوائد الزهد\" (٧٦)، والطبري في \"جامع البيان\" ١٦/ ٤٤١، والسمرقندي في \"بحر العلوم\" ٢/ ١٩٣، وأبو نعيم في \"حلية الأولياء\" ٦/ ٦٨، وسعيد بن منصور وهناد، وابن أبي شيبة وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ١١٥، ومغيث بن سمي الأوزاعي تابعي ثقة. انظر: \"التاريخ الكبير\" للبخاري ٤/ ٢٤، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٩١.\n(٣) في (ك): من أغصانها.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٤/ ٣١٦.","vol":"15","page":288},{"text":"بأنواع التسبيح (١).\nوقال أبو سلّام (٢): حدثني عامر بن زيد البكالي (٣) أنه سمع عتبة ابن عبد (٤) السُّلمي (٥) يقول: جاء أعرابي إلى النبي - ﷺ - فقال: يا رسول الله، في الجنة فاكهة؟ قال: \"نعم، فيها شجرة تُدعى طُوبى، هي تطابق الفردوس\". قال: أي شجر أرضنا تشبه. قال: \"ليس يشبه شيئًا من شجر أرضك، ولكن أتيت الشام؟ \" قال: لا يا رسول الله. قال: \"فإنها شجرة تشبه شجرة تُدعى الجَوْز، تَنْبُتُ على ساقٍ واحدٍ، ثم ينتشر أعلاها\"، قال: وما عِظَمُ أَصْلِها؟ قال: \"لو أرتحلت جَذَعةٌ من إبل أهلك ما أحاطتْ بأصلِها حتى تنكسر تُرْقُوَتاها هرمًا\" (٦).\n_________\n(١) انظر: \"تفسير ابن حبيب\" (١٣٤ ب).\n(٢) ممطور الأسود الحبشي، ثقة، يرسل.\n(٣) في الأصل: البكلالي، والتصويب من (ن)، والمصادر. وهو عامر بن زيد البكالي، يروي عن عتبة السلمي، وعنه يحيى بن أبي كثير، وأبو إسلام، سكت عنه أبو حاتم، ووثقه ابن حبان. انظر: \"الجرح والتعديل\" ٣/ ٣٢٠، \"الثقات\" لابن حبان ٥/ ١٩١، \"تعجيل المنفعة\" ١/ ٧٠٣.\n(٤) في (ن): عبد الرحمن.\n(٥) أبو الوليد الحمصي، له صحبة، روى عن النبي - ﷺ - أحاديث، توفي سنة (٨٧ هـ) ويقال: بعد سنة (٩٠ هـ)، روى له أبو داود وابن ماجه.\nانظر: \"تهذيب الكمال\" ٧/ ٩٨٠، \"سير أعلام النبلاء\" ٣/ ٤١٦.\n(٦) الحكم على الإسناد:\nالحديث ضعيف.\nالتخريج:\nأخرجه عبد الرزاق في \"الأمالي في آثار الصحابة\" (ص ٩٢) (١٣٢)، وأحمد في =","vol":"15","page":289},{"text":"وقال وهب بن منبه: إن في الجنة شجرة يقال لها: طوبى، يسير الراكب في ظلها مائة عام لا يقطعها. زَهْرُهَا رِيَاطٌ (١) (٢)، وورَقُها بُرُودٌ (٣) وقُضبَانها عَنْبرٌ، وبَطْحَاؤُها يا قوت، وترابها كافور، وحَمَأَتُها مِسْكٌ، يخرج من أصلها أنهار الخمر واللبن والعسل، وهي (مجلسٌ لأهل) (٤) الجنة فبيناهم في مجلسهم إذ أتتهم ملائكة من ربهم يقودون نُجُبًا (٥) مزمومةً بسلاسل من ذهب، وجوهها كالمصابيح من حسنها ووبرها كخز المِرْعِزي (٦) من لينه، عليها رِحَال (٧) ألواحُها من ياقوت، ودفوفها من ذهب، وثيابها من سندس واستبرق،\n_________\n= \"مسنده\" ٤/ ١٨٣ (١٧٦٤٢)، والطبري في \"جامع البيان\" ١٦/ ٤٤٣، وابن حبان في \"صحيحه\" ١٦/ ٤٢٩، والطبراني في \"المعجم الكبير\" ١٧/ ٣١٢، والفسوي في \"المعرفة\" ٢/ ٣٤١، والبيهقي في \"البعث والنشور\" (٢٧٤).\nقال القرطبي: إسناده صحيح. انظر: \"التذكرة\" لابن غلبون ٢/ ٢٣٣.\nقلت: ويشكل عليه أن عامر بن زيد لم يوثقه غير ابن حبان.\n(١) الرَّيْط: كل ثوب لين رقيق. انظر: \"لسان العرب\" لابن منظور ٥/ ٣٩٠ (ريط).\n(٢) وقع في (ك): رياض.\n(٣) البُرُود جمع بُرد وهو: الثوب، وقيل: الثوب المخطط. انظر: \"لسان العرب\" لابن منظور ١/ ٣٦٨ (برد)، \"مختار الصحاح\" للرازي (١٨) (برد).\n(٤) في (ك): مجالس أهل.\n(٥) النَّجيب: هو السريع الخفيف القوي من الإبل التي يسابق عليها، انظر: \"لسان العرب\" لابن منظور ١٤/ ٤٢ (نجب)، \"الصحاح\" للجوهري ١/ ٢٢٢ (نجب).\n(٦) في (ن): المرعز وهو الزغب الذي تحت شعر العنز وهو ألين الصوف.\n(٧) الرِّحال: جمع رحل وهو ما يوضع على ظهر البعير وهو أصغر من القتب. انظر: \"مختار الصحاح\" للرازي (١٠٠) (رحل).","vol":"15","page":290},{"text":"فينيخونها (١) ويقولون: إنَّ ربنا أرسلنا (٢) إليكم، لتزوروه وتسلموا عليه. قال: فيركبونها وهي أسرع من الطائر، وأوطأ من الفَرَاش، نُجْبًا (٣) من غير مهنة، يسير الرجل إلى جنب أخيه وهو يكلمه ويناجيه لا يصيب أذن راحلة منها أذن صاحبتها، حتى إن الشجرة لتتنحى من طُرقهم لئلا يُفرق بين الرجل وأخيه، قال: فيأتون إلى الرحمن الرحيم، فيُسْفِر لهم عن وجهه الكريم حتى ينظروا إليه، فإذا رأوه قالوا: اللهم أنت السلام ومنك السلام، وحُقَّ لك الجلال والإكرام.\nفيقول ﵎ عند ذلك: أنا السلام ومني السلام، وعليكم حَقَّتْ رحمتي ومحبتي، مرحبًا بعبادي الذين خَشَوني بغيب، وأطاعوا أمري.\nقال: فيقولون: ربنا، إنا لم نعبدك حق عبادتك، ولم نقدرك حق قدرك، فأذن لنا في السجود قدامك.\nقال: فيقول الله -﷿- إنها ليست بدار نصب ولا عبادة، ولكنها دار ملك ونعيم، وإني قد رفعت عنكم نصب العبادة، فسلوني ما شئتم، فإن لكل رجل منكم أمنيته.\nفيسألونه حتى إن أقصرهم أمنية ليقول: رب، تنافس أهل الدنيا في\n_________\n(١) في (ن): فيستيخوها.\n(٢) في (ن): أرسلها.\n(٣) النُّجب: هي الإبل العتاق التي يسابق عليها. انظر: \"القاموس المحيط\" للفيروزآبادي (١٧٤) إنجب)، \"مختار الصحاح\" للرازي (٢٦٨) (نجب).","vol":"15","page":291},{"text":"الدنيا (١)، فتضايقوا فيها، فآتني مثل كل شيء كانوا فيه من يوم خلقتها إلى أن انتهت الدنيا.\nفيقول الله تعالى: لقد قصرت بك أمنيتك، ولقد سألت دون منزلتك، هذا لك مني وسألحقك بمنزلتي؛ لأنه ليس عطائي نكرًا ولا تصريدًا (٢).\nقال: ثم يقول: اعرضوا على عبادي ما لم تبلغ أمانيهم، وما لم يخطر لهم على بال. فيعرضون عليهم حتى تقصر بهم أمانيهم التي في أنفسهم، فيكون فيما يعرضون عليهم براذين مقرنة، على كل أربعة منها سرير من ياقوتة واحدة، على كل سرير منها قُبّة من ذهب مُفَرغة (٣)، في كل قُبَّة منها فرش من فرش الجنة، مظاهرة في كل قبة منها جاريتان من الحور العين، على كل جارية منهن ثوبان من ثياب الجنة، وليس في الجنة لون إلا هو فيهما، ولا ريح طيب إلا وقد عبقتا به، ينفذ ضوء وجوههما غِلظ القبة، حتى يظن من يراهما أنهما من دون القبَّة، يُرى مخهما من فودتى سوقهما كالسلك الأبيض في ياقوتة حمراء، يريان له من الفضل على صاحبته كفضل الشمس على الحجارة أو أفضل، ويرى هو لهما مثل ذلك، ثم يدخل إليهما فيحييانه، ويقبِّلانه، ويعانقانه، ويقولان له: والله ما ظننا أن الله\n_________\n(١) في (ن): في دنياهم.\n(٢) التصريد: التقليل. انظر: \"القاموس المحيط\" للفيروزآبادي (٣٧٤) (صرد).\n(٣) في (ك): مفرقة.","vol":"15","page":292},{"text":"يخلق مثلك. ثم يأمر الله تعالى الملائكة فيسيرون بهم صفًا إلى الجنة، حتى ينتهي كل رجل منهم إلى منزلته (١) التي أعدت له (٢).\n[١٥٨٣] أخبرني عبد الله بن محمد بن عبد الله (٣)، حدثنا محمد بن عثمان بن الحسن (٤)، حدثنا محمد بن حسين بن صالح (٥) (٦)، حدثنا\n_________\n(١) في (ن): إلى منزله.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٣٩، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ٢/ ٥١٣، وأخرجه أبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١٣.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٥١٣ وهذا سياق غريب، وأثر عجيب ولبعضه شواهد ثم ذكرها.\nقلت: وأخرج نحوه أبو نعيم في \"صفة الجنة\" ٣/ ٢٥٠ من طريق إدريس بن سنان عن وهب بن منبه، عن محمد بن علي بن الحسين بن فاطمة قال: قال رسول الله - ﷺ -. فذكر نحوه.\nوأخرجه مرفوعًا ابن أبي الدنيا في \"الترغيب والترهيب\" كما في \"الترغيب والترهيب\" للمنذري ٥/ ٥٥٠، \"النهاية\" لابن كثير ٢/ ٥٢٠.\nقال المنذري عقبه ٥/ ٥٥٠: رواه ابن أبي الدنيا وأبو نعيم هكذا معضلًا ورفعه منكر والله أعلم.\nوقال ابن كثير في \"النهاية\" ٢/ ٥٢٠: وهذا مرسل ضعيف غريب، وأحسن أحواله أن يكون من كلام بعض السلف فوهم بعض رواته فجعله مرفوعًا، وليس كذلك والله أعلم.\n(٣) القايني، لم أجد له ترجمة.\n(٤) النصيبي القاضي، كذاب روى للشيعة مناكير ووضع لهم.\n(٥) لم أجده.\n(٦) في الأصل: (حدثنا محمد بن عثمان بن الحسن حدثنا الحسين بن الحكم حدثنا حسن بن حسين بن صالح) والتصويب من (ن)، (ك).","vol":"15","page":293},{"text":"علي بن محمد بن الدهان (١) والحسين (٢) بن إبراهيم الجصاص، قالا: حدثنا الحسين بن الحكم (٣)، حدثنا حسن بن حسين (٤)، حدثنا حبان (٥)، عن الكلبي (٦)، عن أبي صالح (٧)، عن ابن عباس قال: ﴿طُوبَى لَهُمْ﴾ قال: شجرة أصلها في دار على في الجنة وفي دار كل مؤمن منها غصن يقال له: طوبى. ﴿وَحُسْنُ مَآبٍ﴾ حسن المرجع (٨).\n[١٥٨٤] وبه عن أبي صالح (٩) أخبرنا عبد الله بن محمد بن سوار (١٠)،\n_________\n(١) لم أجده.\n(٢) في (ك): الحسن بن إبراهيم، ولم أجده.\n(٣) ابن مسلم الحبري، أبو عبد الله الكوفي، ثقة.\n(٤) العرفي الكوفي، من رؤساء الشيعة، لم يكن بالصدوق.\n(٥) ابن علي العنزي، ضعيف.\n(٦) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٧) مولى أم هانئ، ضعيف، يرسل.\n(٨) [١٥٨٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا. فيه الحسن بن الحسين العرني، والكلبي وأبو صالح وأبو الحسين النصيبي، وحبان بن علي.\nالتخريج:\nالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣١٧.\n(٩) ضعيف، يرسل.\n(١٠) أبو العباس الهاشمي، الكوفي، ذكره الإسماعيلي في \"معجم شيوخه\" وقال الدارقطني: صدوق.","vol":"15","page":294},{"text":"حدثنا جندل بن واثق (١) النعامي (٢)، حدثنا إسماعيل بن أمية القرشي (٣)، عن (داود بن) (٤) عبد الجبار، عن جابر (٥)، عن أبي جعفر (٦) قال: سئل رسول الله - ﷺ - عن قوله: ﴿طُوبَى لَهُمْ وَحُسْنُ مَآبٍ﴾ فقال: \"شجرة في الجنة أصلها في داري وفرعها على أهل الجنة\". ثم سئل عنها مرة أخرى فقال: \"شجرة في الجنة أصلها في دار علي وفرعها على أهل الجنة\". فقيل له: يا رسول الله، سألناك عنها فقلت: شجرة في الجنة أصلها في داري وفرعها على أهل الجنة، ثم سألناك مرة أخرى فقلت: شجرة في الجنة أصلها في دار علي وفرعها على أهل الجنة! فقال: \"إن داري ودار علي غدًا واحدة في مكان واحد\" (٧).\n_________\n= انظر: \"معجم شيوخ الإسماعيلي\" ٢/ ٦٧١، \"سؤالات الحاكم\" للدارقطني (ص ١٢٠) (١١٦).\n(١) في (ن): والي.\n(٢) ساقطة من (ن). ولم أجده، إلا أن يكون جندل بن والق التغلبي، وهو صدوق يغلط ويصحف.\n(٣) ثقة، ثبت.\n(٤) ساقطة من (ن)، وهو داود بن عبد الجبار القرشي أبو سليمان الكوفي، قال ابن معين: ليس بثقة، ومرة: يكذب، وقال البخاري: منكر الحديث، وقال النسائي: متروك، وقال أبو حاتم وأبو زرعة: منكر الحديث. انظر: \"التاريخ الكبير\" ٣/ ٢٤٠، \"الجرح والتعديل\" ٣/ ٤١٨، \"ميزان الاعتدال\" ٢/ ١٠.\n(٥) جابر بن يزيد الجعفي، ضعيف، رافضي.\n(٦) أبو جعفر هو محمد بن علي الباقر تابعي ثقة، فاضل.\n(٧) [١٥٨٤] الحكم على الإسناد:\nمرسل، ضعيف جدًّا. =","vol":"15","page":295},{"text":"<span data-type=\"title\" id=toc-2112>٣٠ </span>- قوله تعالى: ﴿كَذَلِكَ﴾\nهكذا ﴿أَرْسَلْنَاكَ﴾ يا محمد ﴿فِي أُمَّةٍ قَدْ خَلَتْ مِنْ قَبْلِهَا أُمَمٌ لِتَتْلُوَ عَلَيْهِمُ الَّذِي أَوْحَيْنَا إِلَيْكَ﴾ لتقرأ عليهم القرآن ﴿وَهُمْ يَكْفُرُونَ بِالرَّحْمَنِ﴾ قال قتادة (١) ومقاتل (٢) وابن جريج (٣): نزلت في صلح الحديبية حين أرادوا الصلح، فقال رسول الله - ﷺ -: \"اكتب: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\". فقال سهيل بن عمرو والمشركون: ما نعرف الرحمن إلا صاحب اليمامة -يعنون مسيلمة الكذاب- اكتب: باسمك اللهم. وهكذا كان أهل الجاهلية يكتبون. ثم قال رسول الله - ﷺ -: \"اكتب: هذا ما صالح عليه محمد رسول الله\". فقال مشركوا\n_________\n= التخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣١٧، ولم أجد من خرجه غير المصنف.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٤٥، وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١١٦، وذكره الواحدي في \"البسيط\" (١٧٩ ب). وقد ذكر الواحدي في \"أسباب النزول\" (٢٢٣) نحوًا من هذا، ونسبه للمفسرين.\n(٢) انظر: \"تفسير مقاتل\" (١٩١ أ)، \"البسيط\" للواحدي (١٧٩ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٣٢٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٤٦، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ١١٦، وذكره الواحدي في \"البسيط\" (١٧٩ ب).\nوكذلك أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٤٦، عن مجاهد.\nوالحديث أخرجه البخاري، كتاب الشروط، باب الشروط في الجهاد (٢٧٣١ - ٢٧٣٢)، وأحمد في \"مسنده\" ٤/ ٣٣٠ (١٨٦٠٩) من حديث المسور بن مخرمة، ومروان بن الحكم. =","vol":"15","page":296},{"text":"قريش: (لئن كتبت) (١): رسول الله ثم قاتلناك وصددناك لقد ظلمناك، ولكن أكتب: هذا ما صالح عليه محمد بن عبد الله. فقال أصحاب رسول الله - ﷺ -: دعنا نقاتلهم. قال: \"لا، ولكن اكتبوا كلما يريدون\". فأنزل الله تعالى هذِه الآية.\nوروى جويبر (٢)، عن الضحاك (٣)، عن ابن عباس: نزلت في كفار قريش حين قال لهم النبي - ﷺ -: \"اسجدوا للرحمن\". فقالوا: وما الرحمن.\nفأنزل الله تعالى هذِه الآية، وقال: ﴿قُل﴾ لهم يا محمد: إنّ الرحمن الذي أنكرتم معرفته ﴿هُوَ رَبِّي لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ﴾ مرجعي (٤).\n\n<span data-type=\"title\" id=toc-2113>٣١ </span>- قوله ﷿: ﴿وَلَوْ أَنَّ قُرْآنًا﴾\nنزلت في نفر من مشركي مكة فيهم أبو جهل بن هشام وعبد الله بن\n_________\n= وانظر: خبر الحديبية في \"السيرة النبوية\" لابن هشام ٣/ ٢٤٧، \"الدرر في اختصار المغازي والسير\" لابن عبد البر (٢٢٣)، \"زاد المعاد\" لابن القيم ٣/ ٢٩٤.\n(١) في (ك): إن كنت رسول الله.\n(٢) الأزدي، ضعيف جدًّا.\n(٣) ابن مزاحم، صدوق، كثير الإرسال.\n(٤) الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا.\nانظر: \"أسباب النزول\" للواحدي (٢٢٤).","vol":"15","page":297},{"text":"أبي أمية المخزومي، جلسوا خلف الكعبة ثم أرسلوا إلى نبي الله - ﷺ -، فأتاهم، فقال له عبد الله بن أبي أمية: إن سَرَّك أن نتبعك فسير لنا جبال مكة بالقرآن فأذهبها عنا حتى تنفسح فإنها أرض ضيقة، واجعل لنا فيها عيونًا وأنهارًا حتى نغرس ونزرع، فلست كما زعمت بأهون على ربك من داود، حيث سخَّر له الجبال تسبح معه، أو سخَّر لنا الريح فنركبها إلى الشام فنقضي عليها ميرتنا (١) وحوائجنا، ثم نرجع من يومنا، فقد كان سليمان سُخِّرت له الريح، وكما زعمت لنا، فلست بأهون على ربك (من سليمان بن داود، وأَحْي لنا جدك قصيًّا أو من شئت من موتانا، لنسأله أحق ما تقول أم باطل) (٢) وأن عيسى قد كان يحيي الموتى، ولست بأهون على الله منه. فأنزل الله ﷿: ﴿وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ﴾ (٣) فأُذْهِبَتْ عن وجه الأرض ﴿أَوْ قُطِّعَتْ بِهِ الْأَرْضُ﴾ أي: (شققت فجعلت أنهار وعيونًا) (٤) ﴿أَوْ كُلِّمَ بِهِ الْمَوْتَى﴾.\nواختلفوا في جواب (لو):\n_________\n(١) ساقطة من (ك).\n(٢) ما بين القوسين ساقط من (ن).\n(٣) هذا السياق قاله نحوه السمرقندي في \"بحر العلوم\" ٢/ ١٩٣. وأخرج الطبري في \"جامع البيان\" ١٦/ ٤٤٧ - ٤٥٠ نحو هذا السبب في نزول الآية عن ابن عباس ومجاهد وقتادة والضحاك وابن زيد. وانظر: \"الدر المنثور\" للسيوطي ٤/ ١١٧ - ١١٨، ونسبه الواحدي في \"البسيط\" (١٧٩ ب) للمفسرين.\n(٤) أي شققت ... عيونًا: ساقطة من (ن).","vol":"15","page":298},{"text":"قال قوم: هذا من المتروك المحذوف الجواب أكتفاءً بمعرفة سامعه مراده، وتقدير الآية: لكان هذا القرآن (١). كقول امرئ القيس (٢):\nفلَو أنَّها نَفْسٌ تَمُوتُ سَوِيَّةً ... ولكِنَّها نَفْسٌ تُقَطَّعُ أَنْفُسا\nيعني: لهان عليَّ، وهو آخر بيت في القصيدة.\nوقال آخر (٣):\nفَأُقُسِمُ لَوْ شَيءٌ أَتَانَا رَسُولُه ... سِوَاكَ ولكن لَمْ نَجِدْ لَكَ مَدْفَعا\n_________\n(١) قاله الفراء في \"معاني القرآن\" ٢/ ٦٣، والزجاج في \"معاني القرآن\" ٣/ ١٤٨، وابن الأنباري كما في \"البسيط\" للواحدي (١٨٠ أ) ونسبه لأكثر أهل العلم.\nونسبه النحاس في \"معاني القرآن\" ٣/ ٤٩٦ إلى أكثر أهل اللغة، وهو اختيار السمرقندي في \"بحر العلوم\" ٢/ ١٩٣، والماوردي في \"النكت والعيون\" ٣/ ١١٢، وابن كثير في \"تفسير القرآن العظيم\" ٢/ ٥١١، وأبي حيان في \"البحر المحيط\" لأبي حيان ٥/ ٣٩١.\n(٢) البيت في \"ديوانه\" (١١٧) وفيه جميعه بدل سوية، والبيت أيضًا في \"معاني القرآن\" للنحاس ٣/ ٤٩٥، \"جامع البيان\" للطبري ١٦/ ٤٤٨، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣١٩.\nوالبيت من قصيدة قالها في مرض كان يتوجه منه بأرض الروم.\nوكون هذا البيت آخر بيت في القصيدة قاله الطبري في \"جامع البيان\" ١٦/ ٤٤٨، ولكن البيت في ديوانه ليس آخر بيت في القصيدة، ولعله من تصرف الرواة، والله أعلم.\n(٣) البيت لامرئ القيس، وهو في \"ديوانه\" (١١٣)، \"معاني القرآن\" للفراء ٢/ ٦٣، والطبري في \"جامع البيان\" ١٦/ ٤٤٨.","vol":"15","page":299},{"text":"أراد: لرددناه.\nوهذا معنى قول قتادة، قال: لو فعل هذا بقرآن قبل (١) قرآنكم لفعل بقرآنكم (٢).\nوقال آخرون: جواب (لو) مقدم، وتقدير الكلام، وهم يكفرون بالرحمن ﴿وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ﴾ الآية. كأنه قال: ولو أن قرآنا سيرت به الجبال أو قطعت به الأرض أو كلم به الموتى لكفروا بالرحمن وما آمنوا (٣).\nثم قال: ﴿بَلْ لِلَّهِ الْأَمْرُ جَمِيعًا أَفَلَمْ يَيْأَسِ الَّذِينَ آمَنُوا﴾ قال المفسرون: أفلم يعلم (٤).\nقال الكلبي: هي لغة النخع (٥).\n_________\n(١) في (ك): غير.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٤٩.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٦٣، \"معاني القرآن\" للنحاس ٣/ ٤٩٦، \"إعراب القرآن\" للنحاس ٢/ ١٧٢ واستحسنه.\n(٤) قاله ابن عباس ومجاهد وقتادة وابن زيد، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٤٥٤، وانظر: \"الدر المنثور\" ٤/ ١١٨.\nوصوبه الطبري، وحكى إجماع أهل التأويل على ذلك، انظر: \"جامع البيان\" ١٦/ ٤٥٥، وقال الواحدي في \"البسيط\": إنه قول أكثر أهل التفسير (١٨٠ ب) وقاله أبو عبيدة في \"مجاز القرآن\" ١/ ٣٣٢، والليث وقطرب كما في \"البسيط\" للواحدي (١٨٠ ب)، وانظر: \"تهذيب اللغة\" للأزهري ١٣/ ١٤٢ (يئس).\n(٥) ذكره الطبري في \"جامع البيان\" ١٦/ ٤٥١، والفراء في \"معاني القرآن\" ٢/ ٦٤ والواحدي في \"البسيط\" (١٨٠ ب)، وانظر: \"تنوير المقباس\" للفيروزآبادي (١٥٨). =","vol":"15","page":300},{"text":"وقال القاسم بن معن: هي لغة هوازن (١).\nوقال سُحَيم بن وُثَيل الرِّياحي (٢).\nأَقُولُ لهُمْ بالشِّعْبِ إِذْ يَيْسِرُونَنِي ... أَلَمْ يَيَأَسُوا أَنِّي ابن فَارِس زَهْدَمِ\nأراد: ألم تعلموا. وقوله ييسرونني أي: يقتسمونني من الميسر، كما تقسم الجزور. ويروى يأسرونني من الأسر (٣).\n_________\n= وكذا قاله ابن قتيبة كما في \"زاد المسير\" لابن الجوزي ٤/ ٣٣١، وانظر: \"معاني القرآن\" للزجاج ٣/ ١٤٩.\nوالنخع: قبيلة عربية، تنسب للنخع بن عمرو بطن من مذحج، من القبائل القحطانية، نزلوا الكوفة وانتشروا بها. انظر: \"الاشتقاق\" لابن دريد (٢٣٧)، \"معجم القبائل\" ٣/ ١١٧٦.\n(١) انظر: \"لغات القبائل\" لأبي عبيد (١٥٠)، والطبري في \"جامع البيان\" ١٦/ ٤٥١، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٢.\nوهوازن: قبيلة عربية، بطن من قيس عيلان بن جعفر، فهي قبيلة عدنانية منازلهم قرب الطائف.\nانظر: \"الاشتقاق\" لابن دريد (١١٧)، \"معجم القبائل\" ٣/ ١٢٣١.\nوالقاسم بن معن بن عبد الرحمن بن عبد الله بن مسعود الهذلي، أبو عبد الله الكوفي، قاضي الكوفة ومفتيها، ت: ١٧٥ هـ. انظر: \"سير أعلام النبلاء\" للذهبي ٨/ ١٩٠، \"العبر\" للذهبي ١/ ٢٦٨.\n(٢) في (ن)، (ك): قال الشاعر. والبيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٣٣٢، \"المعاني الكبير\" لابن قتيبة ٢/ ١١٤٨، \"الحجة\" لأبي على الفارسي ٤/ ٤٣٧، \"معاني القرآن\" للنحاس ٣/ ٤٩٧، \"لسان العرب\" لابن منظور ٦/ ٢٦٠ (يأس)، \"معاني القرآن\" للزجاج ٣/ ١٤٩.\n(٣) قد اختلفت رواية البيت فروي ييسرونني. أي: يقسمونني، وروي يأسرونني من =","vol":"15","page":301},{"text":"وقال الآخر:\nأَلَمْ يَيْأَسِ الأقْوَامُ أَنِّي أَنَا ابنهُ ... وإنْ كُنْتُ عَنْ أَرْضِ العَشِيرَةِ نَائِيًا (١)\nودليل هذا التأويل: قراءة ابن عباس (أفلم يتبين) وقال: كتب الكاتب الآخر وهو ناعسٌ (٢).\n_________\n= الأسر وهو الحبس. انظر: \"الميسر والقداح\" لابن قتيبة (٣٣)، \"تهذيب اللغة\" للأزهري ١٣/ ١٤٢ (يأس)، \"معاني القرآن\" للنحاس ٣/ ٤٩٧.\n(١) البيت في \"المحتسب\" لابن جني ١/ ٣٥٧، والطبري في \"جامع البيان\" ١٦/ ٤٥٠، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٢ وقائله عوف بن مالك كما في \"الدر المنثور\" للسيوطي ٤/ ١١٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٥٢ من طريق أبي عبيد.\nوأخرجه أبو عبيد في \"فضائل القرآن\" (١٧٤) دون قوله: أو كتب الكاتب ... الخ.\nوهي قراءة على وعكرمة وابن أبي مليكة وشهر بن حوشب وجماعة، وهي قراءة شاذة.\nانظر: \"سنن سعيد بن منصور\" ٥/ ٤٤٠، \"جامع البيان\" للطبري ١٦/ ٤٥٢، \"المحتسب\" لابن جني ٢/ ٣٥٧، \"مختصر في شواذ القرآن\" لابن خالويه (٧١). تنبيه: في أثر ابن عباس وكتب الكاتب الآخر وهو ناعس. من العبارات المشكلة لما فيها من الإبهام والإجمال. وقد سلك أهل العلم في الإجابة عنها أحد طريقين:\n١ - إنكارها وردها؛ لأن مجاهدًا وسعيد بن جبير حكيا الحرف عن ابن عباس على ما هو في المصحف.\nويؤيد ردها أن أبا عبيد لما روى الأثر في \"فضائل القرآن\" (١٧٤) حذف هذِه اللفظة وما حذفها إلا لمعنى، وكذلك فعل النحاس في \"معاني القرآن\" وابن كثير أيضًا.","vol":"15","page":302},{"text":"وأما الفراء فكان ينكر ذلك، ويزعم أنه لم يسمع أحدًا من العرب يقول: يئست بمعنى: علمت. ويقول: هو المعنى -وإن لم يكن مسموعًا يئست بمعنى: عَلِمْت- بمعنى يتوجه إلى ذلك (١)، وذلك أن الله تعالى قد أوقع إلى المؤمنين أن لو شاء لهدى الناس جميعًا، فقال: ألم ييأسوا علمًا، يقول: يؤيسهم العلم، فكان فيه العلم مضمرًا كما تقول في الكلام: يئست منك. أن لا تفلح علمًا، كأنه قيل: علمته علمًا.\nوقال الشاعر:\nحَتّى إِذا يَئسَ الرُّماةُ وَأَرْسَلُوا ... غُضْفًا دواجِنَ قَافِلًا أَعْصَامُهَا (٢)\n_________\n٢ - تأويلها -مع القول بعدم صحة معناها الظاهر.\nقال الحافظ في \"فتح الباري\" ٨/ ٣٧٣: وهذِه الأشياء وإن كان المعتمد غيرها، لكن تكذيب المنقول بعد صحته ليس من أدب أهل التحصيل، فلينظر في تأويله بما يليق!\nقلت: ما قاله الحافظ فيما إذا كان المنقول مما لا يعتريه شك من جهة صحته. وللشيخ أحمد شاكر ﵀ بحث وتعليق جيد على الأثر في حاشية \"جامع البيان\" للطبري ١٦/ ٤٥٢.\nوانظر: \"معاني القرآن\" للنحاس ٣/ ٣٩٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٢٠، \"فتح الباري\" ٨/ ٣٧٣، \"البحر المحيط\" لأبي حيان ٥/ ٣٩٣.\n(١) ساقطة من (ن).\n(٢) البيت للبيد من معلقته المشهورة. انظر: \"ديوانه\" (١٧٤)، \"معاني القرآن\" للفراء ٢/ ٦٤، والطبري في \"جامع البيان\" ١٦/ ٤٥١، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٢. والغضف الصيد.","vol":"15","page":303},{"text":"يعني: حتى إذا يئسوا من كل شيء مما يمكن إلا الذي ظهر لهم أرسلوا، فهو في معنى: حتى إذا علموا أن ليس وجه إلا الذي رأوا وانتهى علمهم فكان ما سواه يائسًا (١).\n﴿أَنْ لَوْ يَشَاءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا وَلَا يَزَالُ الَّذِينَ كَفَرُوا تُصِيبُهُمْ بِمَا صَنَعُوا﴾ من كفرهم وأعمالهم الخبيثة ﴿قَارِعَةٌ﴾ داهية ومصيبة شديدة تقرعهم من أنواع البلاء والعذاب أحيانًا بالحرب، وأحيانًا بالجدب، وأحيانًا بالسلب، وأحيانًا بالقتل، وأحيانًا بالأسر (٢).\nوقال ابن عباس: أراد بالقارعة السرايا التي كان رسول الله - ﷺ - يبعثهم إليهم (٣).\n﴿أَوْ تَحُلُّ﴾ تنزل أنت يا محمد بنفسك (٤) ﴿قَرِيبًا مِنْ دَارِهِمْ﴾ وقال\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٦٤، \"جامع البيان\" للطبري ١٦/ ٤٥١.\nوهو قول الكسائي وأبي إسحاق، انظر: \"البسيط\" للواحدي (١٨٠ ب).\nوقال ابن حيان في \"البحر المحيط\" ٥/ ٣٨٢ بعد أن ذكر قول الفراء: وقد حفظ غيره، ومن حفظ حجة على من لم يحفظ. وينظر \"جامع البيان\" للطبري ١٦/ ٤٥٢.\n(٢) قاله ابن زيد، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٤٥٩، وهو قول الطبري في \"جامع البيان\" ١٦/ ٤٥٦، ونسبه في \"البسيط\" للواحدي (١٨١ أ) للمفسرين.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٥٦.\nوهو قول عكرمة، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٤٥٧، وانظر: \"الدر المنثور\" للسيوطي ٤/ ١١٩.\nواختاره الفراء في \"معاني القرآن\" ٢/ ٦٤.\n(٤) قاله ابن عباس -في رواية- وعكرمة ومجاهد وقتادة أخرجه عنهم الطبري في =","vol":"15","page":304},{"text":"قتادة: هي تاء التأنيث، يعني: أو تحل القارعة قريبًا من دارهم (١)\n﴿حَتَّى يَأْتِيَ وَعْدُ اللَّهِ﴾ الفتح والنصر وظهور رسول الله ودينه (٢).\nوقيل: يعني القيامة (٣). ﴿إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ﴾.\n_________\n= \"جامع البيان\" ١٦/ ٤٥٦ - ٤٥٨. وانظر: \"الدر المنثور\" للسيوطي ٤/ ١١٩، ونسبه في \"البسيط\" للواحدي (١٨١ أ) للأكثر.\nواختاره الفراء في \"معاني القرآن\" ٢/ ٦٤.\n(١) انظر: \"البسيط\" للواحدي (١٨١ أ)، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٤. وأخرج الطبري في \"جامع البيان\" ١٦/ ٤٦٠ من طريق سعيد بن أبي عروبة عن قتادة عن الحسن.\nوأخرج الطبري في \"جامع البيان\" ١٦/ ٤٥٨ من طريق معمر وسعيد بن أبي عروبة كلاهما عن قتادة أنه: محمد - ﷺ -.\n(٢) قاله ابن عباس ومجاهد وقتادة، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٤٥٦ - ٤٥٨.\n(٣) قاله ابن عباس -من رواية عطاء- كما في \"البسيط\" للواحدي (١٨١ أ).\nوقاله الحسن، أخرجه عنه الطبري في \"جامع البيان\" ١٦/ ٤٦٠.","vol":"15","page":305},{"text":"<span data-type=\"title\" id=toc-2114>٣٢ </span>- قوله تعالى: ﴿وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَأَمْلَيْتُ لِلَّذِينَ كَفَرُوا﴾\nأمهلتهم وأَطَلْتُ لهم، ومنه: المَلاوَة، والمَلوَان (١) ويقال: تَمَلَّيْتُ حِيْنًا (٢) (٣). ﴿ثُمَّ أَخَذْتُهُمْ﴾ عاقبتهم ﴿فَكَيْفَ كَانَ عِقَابِ﴾.\n\n<span data-type=\"title\" id=toc-2115>٣٣ </span>- ﴿أَفَمَنْ هُوَ قَائِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ﴾\nأي: حافظها، ورازقها، وعالم بها، ومجازيها بما عملت (٤)، وجوابه محذوف تقديره: كمن ليس بقائم بل عاجز عن نفسه (٥)، نظيره قوله تعالى: ﴿أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ﴾ (٦) يعني: كمن ليس بقانت.\n﴿وَجَعَلُوا لِلَّهِ شُرَكَاءَ قُلْ سَمُّوهُمْ﴾ بينوا أسماءهم (٧). ثم قال ﴿أَمْ تُنَبِّئُونَهُ﴾\n_________\n(١) وهما الليل والنهار، انظر: \"عمدة الحفاظ\" للسمين الحلبي ٤/ ١٢٩.\n(٢) في (ك): جنبًا.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٧٣، والطبري في \"جامع البيان\" ١٦/ ٤٦١، ومنه قوله: ﴿إِنَّمَا نُمْلِي لَهُمْ﴾ آل عمران: ١٧٨، أي: نطيل لهم المدة وقوله: ﴿وَاهْجُرْنِي مَلِيًّا﴾ مريم: ٤٦، أي: دهرًا طويلًا.\nوالمثل عند الطبري: تمليت حبيبًا، وفي \"عمدة الحفاظ\" للسمين الحلبي ٤/ ١٢٩: تمل حبيبًا واللبس جديدًا. وفي \"لسان العرب\" لابن منظور ملا: تمليت حبيبًا. قلت: وكلها له وجه جيد.\n(٤) قال نحوه قتادة وابن جريج والضحاك، أخرجه عنهم الطبري في \"جامع البيان\" ١٦/ ٤٦٤. وانظر: \"الدر المنثور\" للسيوطي ٤/ ١٢٠.\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ٦٤، \"جامع البيان\" للطبري ١٦/ ٤٦١، \"البسيط\" للواحدي (١٨١ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٣٣٣.\n(٦) الزمر: ٩.\n(٧) قال الواحدي في \"البسيط\" (١٨٢ أ) معناه: أَلَهم أسماء الخالقين؟ لأن المراد في =","vol":"15","page":306},{"text":"يعني: يخبرون (١) الله ﴿بِمَا لَا يَعْلَمُ فِي الْأَرْضِ﴾ فإنه لا يعلم لنفسه شريكًا ولا في الأرض إلهًا غيره ﴿أَمْ بِظَاهِرٍ مِنَ الْقَوْلِ﴾ هو مسموع وهو في الحقيقة باطل، لا أصل له، ولا حاصل.\n[١٥٨٥] وكان أستاذنا أبو القاسم الحبيبي ﵀ يقول: معنى الآية عندي: قل لهم أتنبئون الله بباطن لا يعلمه. أم بظاهر يعلمه فإن قالوا: بباطن لا يعلمه أحالوا، وإن قالوا: بظاهر يعلمه. قل لهم: سموهم! بينوا من هم فإن الله لا يعلم لنفسه شريكًا (٢).\nثم قال: ﴿بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا مَكْرُهُمْ﴾ كيدهم.\nقال مجاهد (٣): قولهم، يعني: شركهم وكفرهم وكذبهم على الله ﷾.\n_________\n= أمرهم بالتسمية الإنكار عليهم أنه ليس للأصنام أسماء الخالقين ولا صفاتهم.\nوينظر \"بحر العلوم\" للسمرقندي ٢/ ١٩٥، \"النكت والعيون\" للماوردي ٣/ ١١٤.\n(١) في (ك): أتخبرون.\n(٢) [١٥٨٥] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم.\nالتخريج:\nانظر: \"تفسيره\" (١٣٥ أ).\nوالقول نقله الفراء في \"معاني القرآن\" ٢/ ٦٥، والطبري في \"جامع البيان\" ١٦/ ٤٦٦ ثم ذكر معناه عن قتادة والضحاك وغيرهما. وانظر: \"الدر المنثور\" للسيوطي ٤/ ١٢٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٦٧، وابن أبي شيبة وابن المنذر وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٠.\nونحوه قاله ابن عباس، انظر: \"البسيط\" للواحدي (١٨٢ ب)، \"زاد المسير\" لابن الجوزي ٤/ ٣٣٣.","vol":"15","page":307},{"text":"﴿وَصُدُّوا عَنِ السَّبِيلِ﴾ وصرفوا عن الطريق المستقيم (١).\nوقرأ أهل الكوفة (٢) بضم الصاد (٣). وفي المؤمن: ﴿وَصُدَّ عَنِ السَّبِيلِ﴾ (٤). واختاره أبو عبيد (٥) قال: لأنه قراءة أهل السنة. وفيه إثبات القدر.\nوقرأ الباقون بالفتح واختاره أبو حاتم (٦)، أعتبارًا بقول: ﴿إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ﴾ (٧)، وقوله: ﴿هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ﴾ (٨)، وقوله: ﴿إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ﴾ (٩).\n_________\n(١) قاله ابن عباس. انظر: \"البسيط\" للواحدي (١٨٢ ب). وينظر \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٢٣، \"زاد المسير\" لابن الجوزي ٤/ ٣٣٤.\n(٢) في (ك): قرأ أهل الكوفة ويعقوب.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٣٥٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢١٦)، \"التيسير\" للداني (ص ١٣٢)، \"التذكرة\" لابن غلبون ٢/ ٣٧٩.\n(٤) غافر: ٣٧.\n(٥) انظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣٢٩، \"البسيط\" للواحدي (١٨٢ ب).\n(٦) قلت: والقراءتان ثابتتان، والمعنى فيهما واحد كما تقول: مات فلان، أو أماته الله. وكقولك: اهتدى فلان، وهداه الله. وانظر: \"إعراب القراءات السبع وعللها\" لابن خالويه ١/ ٣٣٠، \"جامع البيان\" للطبري ١٦/ ٤٦٢.\n(٧) الحج: ٢٥.\n(٨) الفتح: ٢٥.\n(٩) النحل: ٨٨.","vol":"15","page":308},{"text":"﴿وَمَنْ يُضْلِلِ اللَّهُ﴾ بخذلانه إياه ﴿فَمَا لَهُ مِنْ هَادٍ﴾ موفق.\n\n<span data-type=\"title\" id=toc-2116>٣٤ </span>- ﴿لَهُمْ عَذَابٌ فِي الْحَيَاةِ الدُّنْيَا﴾\nبالقتل والأسر ﴿وَلَعَذَابُ الْآخِرَةِ أَشَقُّ﴾ أشد ﴿وَمَا لَهُمْ مِنَ اللَّهِ مِنْ وَاقٍ﴾ مانع يمنعهم من العذاب.\n\n<span data-type=\"title\" id=toc-2117>٣٥ </span>- قوله تعالى ﴿مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ﴾\nدخولها، اختلفوا في الرافع للمثل.\nفقال الفراء: هو ابتداء وخبره في قوله: ﴿تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ﴾ (١).\nوقيل: معنى المثل: الصفة (٢)، كقوله ﷿: ﴿وَلَهُ الْمَثَلُ الْأَعْلَى﴾ (٣) أي: الصفة العليا. وقوله ﴿ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنْجِيلِ﴾ (٤) ومجاز الآية (٥): صفة الجنة التي وعد المتقون أن الأنهار تجري من تحتها (وكذا وقيل: مثل صلة، والمجاز الجنة التي وعد\n_________\n(١) انظر: \"معاني القرآن\" ٢/ ٦٥. وينظر \"معاني القرآن\" للزجاج ٣/ ١٤٩، \"إعراب القرآن\" للنحاس ٢/ ١٧٣، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٦.\n(٢) قاله الخليل بن أحمد. انظر: \"معاني القرآن\" للنحاس ٣/ ٥٠١، وحكاه الطبري عن بعض النحاة البصريين، انظر: \"جامع البيان\" ١٦/ ٤٦٣. وينظر \"إعراب القرآن\" للنحاس ٢/ ١٧٣، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٦.\n(٣) الروم: ٢٧.\n(٤) الفتح: ٢٩.\n(٥) ينظر أيضًا \"معاني القرآن\" للنحاس ٣/ ٥٠١، \"معاني القرآن\" للزجاج ٣/ ١٥٠، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٦.","vol":"15","page":309},{"text":"المتقون تجري من تحتها الأنهار) (١).\nوالعرب تفعل هذا كثيرًا بالمِثْل والمَثَل كقوله: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ (٢) أي ليس كهو.\nوقيل: معناه للذين استجابوا لربهم الحسنى مثل الجنة بدل منها (٣).\nوقال مقاتل: معناه شبه الجنة التي وعد المتقون في الخير والنعمة والخلود والبقاء كشبه النار في العذاب والشدة والخلود (٤).\nقوله تعالى: ﴿أُكُلُهَا دَآئِمٌ﴾ لا ينقطع ولا يفنى (٥) ﴿وَظَلُهَا﴾ ظليل لا يزول (٦).\nوهذا رد على الجهمية (٧) حيث قالوا: إن نعيم الجنة يفنى.\n_________\n(١) ما بين القوسين ساقطة من الأصل ومثبت من (ن)، (ك).\n(٢) الشورى: ١١.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٣٤.\n(٤) \"تفسيره\" (١٩١ أ).\n(٥) قاله الحسن كما في \"البسيط\" للواحدي (١٨٦ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٣٣٤. وكذلك قاله الطبري في \"جامع البيان\" ١٦/ ٤٧٢.\n(٦) قال الطبري في \"جامع البيان\" ١٦/ ٤٧٢ وظلها أيضًا دائم؛ لأنه لا شمس فيها.\nوانظر: \"البسيط\" للوا حدي (١٨٦ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٣٣٤.\n(٧) الجهمية: أتباع جهم بن صفوان الراسبي، تلميذ الجعد بن درهم لهم معتقدات سيئة قال عنه الذهبي: الضال المبتدع: من معتقداته أن الجنة والنار تبيدان وتفنيان. وأن الإيمان هو المعرفة بالله فقط. انظر: \"التنبيه والرد\" لأبي الحسين الشافعي ١١٢/ ١٥٨٤، \"مقالات الإسلاميين\" لأبي الحسن الأشعري (٢١١)، \"الملل والنحل\" للشهرستاني ١/ ٨٦.","vol":"15","page":310},{"text":"﴿تِلْكَ عُقْبَى﴾ عاقبة ﴿الَّذِينَ اتَّقَوْا﴾ الجنة ﴿وَعُقْبَى الْكَافِرِينَ النَّارُ﴾.\n\n<span data-type=\"title\" id=toc-2118>٣٦ </span>- ﴿وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ﴾\nيعني: القرآن، هم أصحاب محمد - ﷺ - ﴿يَفْرَحُونَ بِمَا أُنْزِلَ إِلَيْكَ﴾ من القرآن ﴿وَمِنَ الْأَحْزَابِ﴾ يعني: الكفار الذين تحزبوا على رسول الله - ﷺ - وهم اليهود والنصارى ﴿مَنْ يُنْكِرُ بَعْضَهُ﴾ وهذا قول مجاهد (١) وقتادة (٢).\nوقال سائر العلماء (٣): كان ذكر الرحمن في القرآن قليلًا في بدء ما نزل، فلمّا أسلم عبد الله بن سلّام وأصحابه سَاءَهُمْ قلة ذكر الرحمن في القرآن؛ لأن ذكر الرحمن في التوراة كثير، فسألوا رسول الله - ﷺ - عن ذلك فأنزل الله تعالى: ﴿قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ﴾ (٤) الآية. فقالت قريش حين نزلت هذِه الآية: مَا بَالُ محمد كان يدعو إلى إله واحد فهو اليوم يدعو إلى إلهين الله والرحمن، ما نعرف الرحمن إلا رحمن اليمامة. يعنون: مسيلمة الكذاب. فأنزل الله تعالى:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٧٤، وابن المنذر وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٤/ ١٢١.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٧٣، وهو اختيار الطبري.\n(٣) نسبه الواحدي في \"البسيط\" (١٨٦ أ) للمفسرين، وكذلك القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣٢٦ نسبه لأكثر العلماء، وانظر: \"زاد المسير\" لابن الجوزي ٤/ ٣٣٥.\n(٤) الإسراء: ١١٠.","vol":"15","page":311},{"text":"﴿وَهُمْ بِذِكْرِ الرَّحْمَنِ هُمْ كَافِرُونَ﴾ (١)، ﴿وَهُمْ يَكْفُرُونَ بِالرَّحْمَنِ﴾ (٢).\nوفرح مؤمنو أهل الكتاب بذكر الرحمن، فأنزل الله تعالى: ﴿وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَفْرَحُونَ بِمَا أُنْزِلَ إِلَيْكَ﴾ من ذكر الرحمن.\n﴿وَمِنَ الْأَحْزَابِ﴾ يعني: مشركي قريش ﴿مَنْ يُنْكِرُ بَعْضَهُ﴾ قال الله تعالى: ﴿قُلْ﴾ يا محمد ﴿إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ وَلَا أُشْرِكَ بِهِ إِلَيْهِ أَدْعُو وَإِلَيْهِ مَآبِ﴾ مرجعي.\n\n<span data-type=\"title\" id=toc-2119>٣٧ </span>- قوله تعالى ﴿وَكَذَلِكَ أَنْزَلْنَاهُ حُكْمًا﴾\nيقول: وكما أنزلنا إليك الكتاب يا محمد فأنكره الأحزاب، كذلك أيضًا أنزلنا الحكم والدين ﴿عَرَبِيًّا﴾ وإنما وصفه بذلك لأنه أُنزل على محمد - ﷺوهو عربي- فنسب الدين إليه إذ كان منزلًا عليه فَكذَّب الأحزاب بهذا الحكم أيضًا (٣).\nوقال قوم: نظم الآية: وكما أنزلنا الكتب على الرسل بلغاتهم كذلك أنزلنا عليك القرآن ﴿حُكْمًا عَرَبِيًّا﴾ (٤).\nثم توعده على اتباع هوى الأحزاب إن فعله فقال: ﴿وَلَئِنِ اتَّبَعْتَ\n_________\n(١) الأنبياء: ٣٦.\n(٢) الرعد: ٣٠.\n(٣) قاله الطبري في \"جامع البيان\" ١٦/ ٤٧٥، ونحوه قاله أبو عبيدة في \"مجاز القرآن\" ١/ ٣٣٤.\nوانظر: \"زاد المسير\" لابن الجوزي ٤/ ٣٣٦، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٧.\n(٤) انظر: \"البسيط\" للواحدي (١٨٦ أ)، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٢٧.","vol":"15","page":312},{"text":"أَهْوَاءَهُمْ﴾ قيل: في شأن الملة (١). وقيل: في أمر القبلة (٢).\n﴿بَعْدَ مَا جَاءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا وَاقٍ﴾.\n\n<span data-type=\"title\" id=toc-2120>٣٨ </span>- ﴿وَلَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ﴾\nفجعلناهم بشرًا مثلك ﴿وَجَعَلْنَا لَهُمْ أَزْوَاجًا وَذُرِّيَّةً﴾ لهم أزواج نكحوهنّ وأولاد نسلوهم (٣)، ولم نجعلهم ملائكة لا يأكلون ولا يشربون ولا ينكحون؛ فنجعل الرسول إلى قومك ملائكة! ولكن أرسلنا إلى قومك بشرًا مثلهم كما أرسلنا إلى من قبلهم من الأمم بشرًا مثلهم (٤).\n﴿وَمَا كَانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ﴾ وهذا جواب عبد الله بن أبي أمية.\nثم قال: ﴿لِكُلِّ أَجَلٍ كِتَابٌ﴾ يقول لكل أمر قضاه الله تعالى كتاب قد كتبه فهو عنده (٥).\n_________\n(١) قاله مقاتل. انظر: \"زاد المسير\" لابن الجوزي ٤/ ٣٣٦، ونسبه في \"البسيط\" للواحدي (١٨٦ ب) للمفسرين، وانظر: \"بحر العلوم\" للسمرقندي ٢/ ١٩٨.\n(٢) قاله الكلبي، كما في \"بحر العلوم\" للسمرقندي ٢/ ١٩٨، \"زاد المسير\" لابن الجوزي ٤/ ٢٣٦.\n(٣) في الأصل نسلوهن، والتصويب من (ن)، (ك).\n(٤) قال نحوه الطبري في \"جامع البيان\" ١٦/ ٤٧٦، وينظر \"المحرر الوجيز\" لابن عطية ٨/ ١٨٢، \"البسيط\" للواحدي (١٨٦ ب)، ونسبه لأهل المعاني.\n(٥) في \"البسيط\" للواحدي (١٨٦ ب) هذا معنى قول أكثر المفسرين. وينظر \"جامع البيان\" للطبري ١٦/ ٤٧٦.","vol":"15","page":313},{"text":"وقال الضحاك: معناه لكل كتاب ينزل من السماء أجل ووقت ينزل فيه، وهذا من المقلوب (١).\n\n<span data-type=\"title\" id=toc-2121>٣٩ </span>- ﴿يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ﴾\nقرأ حميد وابن كثير وأبو عمرو وعاصم ويعقوب ﴿وَيُثْبِتُ﴾ بالتخفيف (٢).\nوقرأ الباقون بالتثقيل واختاره أبو عبيدة (٣)، لكثرة من قرأ بها، ولقوله ﷿: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا﴾ (٤). واختلف المفسرون في معنى الآية.\n[١٥٨٦] فأخبرنا أبو الحسن أحمد بن إبراهيم ابن عبدويه (٥)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٧٦ وهو قول مقاتل في \"تفسيره\" (١٩٢ أ)، والفراء في \"معاني القرآن\" ٢/ ٦٥، وينظر \"البسيط\" للواحدي (١٨٦ ب).\nقال أبو حيان: ولا يجوز إدعاء القلب إلا في ضرورة الشعر.\n(٢) انظر: \"السبعة\" لابن مجاهد (٣٥٩)، \"التيسير\" للداني (١٣٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢١٦).\n(٣) انظر: \"معاني القرآن\" للنحاس ٣/ ٥٠٣.\nقال النحاس: على أن أبا حاتم أَوْمأ إلى أن معناهما واحد. قلت: وكذلك قال أبو منصور الأزهري أن معناهما واحد. قلت: وكذلك قال أبو منصور الأزهري أن معناهما واحد. انظر: \"معاني القراءات\" ٢/ ٥٨.\n(٤) إبراهيم: ٢٧.\n(٥) أحمد بن إبراهيم بن عبدويه بن سدوس العبدوي ينتهي نسبه إلى عتبة بن مسعود، أبو الحسن النيسابوري، يروي عن ابن خزيمة وأبي العباس الثقفي وجماعة، =","vol":"15","page":314},{"text":"-قراءة عليه في رجب سنة أربع وثمانين وثلاثمائة- حدثنا أبو بكر محمد ابن حمدون بن خالد بن يزيد (١)، حدثنا عمر بن نوفل بن خلاد (٢) بحران، حدثنا محمد بن حميد (٣)، حدثنا محمد بن جابر (٤)، عن محمد بن أبي ليلى (٥)، عن نافع (٦)، عن ابن عمر قال: سمعت رسول الله - ﷺ - يقول: \"يمحو الله ما يشاء ويثبت إلا الشقاوة والسعادة والموت\" (٧).\n_________\n= وعنه ابن الحافظ أبو حازم والحاكم أبو عبد الله وغيرهم، توفي سنة (٣٨٥ هـ)، انظر: \"تكملة الإكمال\" لابن نقطة ٤/ ٢٩٤، \"سير أعلام النبلاء\" للذهبي ١٦/ ٥٠٤.\n(١) حافظ، ثبت.\n(٢) في (ك): بن نفيل. ولم أجده، ووجدت عمر بن حفص بن نفيل الحراني خال أبي جعفر النفيلي، فلعله جده والله أعلم. انظر: \"الثقات\" لابن حبان ٨/ ٢٦٩.\n(٣) محمد بن حميد الرازي، حافظ، ضعيف، وكان ابن معين حسن الرأي فيه.\n(٤) محمد بن جابر بن سيار بن طلق، أبو عبد الله اليمامي، ضعفه ابن معين والنسائي، وقال أبو داود: ليس بشيء، وقال البخاري: ليس بالقوي، يتكلمون فيه، روى مناكير، وقال الحافظ: صدوق ذهبت كتبه فساء حفظه، وخلط كثيرًا، وعمي فصار يلقن، ورجحه أبو حاتم على ابن لهيعة.\nروى له أبو داود وابن ماجه، مات بعد سنة (١٧٠ هـ).\nانظر: \"التاريخ الكبير\" للبخاري ١/ ٥٣، \"الجرح والتعديل\" ٧/ ٢١٩، \"تهذيب الكمال\" ٨/ ٢٣٩، \"التقريب\" (٥٧٧٧).\n(٥) محمد بن عبد الرحمن بن أبي ليلى الأنصارى، صدوق، سيئ الحفظ جدًّا.\n(٦) مولى ابن عمر، ثقة، ثبت، فقيه، مشهور.\n(٧) [١٥٨٦] الحكم على الإسناد:\nإسناده ضعيف. =","vol":"15","page":315},{"text":"وعن ابن عباس قال: يمحو الله ما يشاء ويثبت إلا ستًا الخَلْق والخُلق، والرزق والأجل، والسعادة والشقاء (١).\nقال عكرمة عنه: هما كتابان: كتاب سوى أم الكتاب يمحو الله منه ما يشاء ويثبت، وعنده أم الكتاب الذي لا يغير منه شيء (٢).\nقال أبو صالح (٣) والضحاك (٤): يمحو الله ما يشاء من ديوان الحفظة ما ليس فيه ثواب ولا عقاب، ويثبت ما فيه ثواب وعقاب.\n_________\n= التخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ١٠/ ٢١٤، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٣، قال الطبراني: لم يرو هذا الحديث عن ابن أبي ليلى إلا محمد بن جابر، ولا رواه عن نافع إلا ابن أبي ليلى. قال الهيثمي في \"مجمع الزوائد\" ٢٧/ ١٢٧. وفيه محمد بن جابر اليمامي، وهو ضعيف، من غير تعمد كذب. وضعفه الحافظ السيوطي أَيْضًا. انظر: \"الدر المنثور\" للسيوطي ٤/ ١٢٣.\n(١) أخرجه الثوري في \"تفسيره\" (١٥٤)، عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٨، وعبد الله بن أحمد في \"السنة\" ٢/ ٤١١، والطبري في \"جامع البيان\" ١٦/ ٤٧٨، وعندهم بلفظ: إلا الحياة والموت والشقاء والسعادة. وكذلك أخرجه الفريابي وابن المنذر وابن أبي حاتم في \"تفسير القرآن العظيم\" والبيهقي في \"شعب الإيمان\" كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٢.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٨، والطبري في \"جامع البيان\" ١٦/ ٤٨٠، وسنيد كما في \"تفسير القرآن العظيم\" لابن كثير ٢/ ٥٠١.\n(٣) أشار إليه الطبري في \"جامع البيان\" ١٦/ ٤٨٥، وذكره عنه ابن الجوزي في \"زاد المسير\" ٤/ ٣٣٨، وذكره الواحدي في \"البسيط\" (١٨٧ أ) من رواية أبي صالح عن ابن عباس.\n(٤) ذكره الوا حدي في \"البسيط\" (١٨٧ ب)، وابن الجوزي في \"زاد المسير\" ٤/ ٣٣٨، وهو اختيار الفراء في \"معاني القرآن\" ٢/ ٦٦.","vol":"15","page":316},{"text":"وروى عفان (١)، عن همام (٢)، عن الكلبي (٣): ﴿يَمْحُو اللَّهُ مَا يَشَاءُ﴾ قال: يمحو الله من الرزق ويزيد فيه، ويمحو من الأجل ويزيد (٤) فيه.\nقلت: من حدثك؟ قال: أبو صالح (٥) عن جابر بن عبد الله بن رئاب الأنصاري (٦)، عن النبي - ﷺ -. فقدم الكلبي بعد فسُئل عن هذِه الآية فقال: يكتب القول كله حتى إذا كان يوم الخميس طرح منه كل شيء ليس فيه ثواب ولا عقاب، مثل قولك: أكلت شربت دخلت خرجت ونحوها من الكلام وهو صادق، ويثبت ما كان فيه الثواب وعليه العقاب (٧).\nوقال بعضهم: يمحو الله ما يشاء ويثبت كل ما شاءمن غير استثناء\n_________\n(١) عفان بن مسلم بن عبد الله الصفار، ثقة، ثبت، وربما وهم.\n(٢) همام بن يحيى العوذي، ثقة، ربما وهم.\n(٣) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٤) في (ك): ويثبت.\n(٥) مولى أم هانئ، ضعيف، يرسل.\n(٦) جابر بن عبد الله بن رئاب، صحابي، جليل.\n(٧) الحكم على الإسناد:\nحديث ضعيف جدًّا.\nالتخريج:\nأخرجه الحارث ابن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" (٢٢٤)، \"المطالب العالية\" لابن حجر ٨/ ٦٠١، وأخرجه الطبري في \"جامع البيان\" أيضًا ١٦/ ٤٨٤. كلهم من طريق الكلبي. وهو متروك. =","vol":"15","page":317},{"text":"كما حكى الكلبي عن باذان عن جابر عن النبي - ﷺ - (١).\nوروى أبو عثمان النهدي: أن عمر بن الخطاب - ﵁ - كان يطوف بالبيت وهو يبكي ويقول: اللهم إن كنت كتبتني في أهل السعادة فأثبتني فيها، وإن كنت كتبت على الذنب والشقوة فامحني واكتبني في أهل السعادة والمغفرة؛ فإنك تمحو ما تشاء وتثبت وعندك أم الكتاب (٢).\nوروى عبد الله بن عُكيم (٣) وأبو قِلابة عن ابن مسعود أنه كان يقول: اللهم إن كنت كتبتني في السعداء فأثبتني فيهم، وإن كنت\n_________\n= قال الحافظ في \"فتح الباري\" ١٣/ ٥٢٣: والكلبي متروك، وأبو صالح لم يدرك جابرًا.\nقلت: ومما يضعفه أنّ الطبري في \"جامع البيان\" ١٦/ ٤٨٤ رواه من طريق آخر عن الكلبي، عن أبي صالح قوله.\n(١) حديث ضعيف جدًّا. أخرجه الدولابي في \"الكنى والأسماء\" ١/ ١٥٥، والطبري في \"جامع البيان\" ١٦/ ٤٨٢، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٣.\n(٢) أخرجه الدولابي في \"الكني والأسماء\" ١/ ١٥٥، والطبري في \"جامع البيان\" ١٦/ ٤٨٢، واللالكائي في \"شرح السنة\" ٤/ ٦٦٣، وعبد بن حميد وابن المنذر كما في \"الدر النثور\" ٤/ ١٢٣.\n(٣) عبد الله بن عكيم الجهني، أبو معبد الكوفي، من كبار التابعين، توفي في إمرة الحجاج، روى له الجماعة ما عدا البخاري، أدرك زمن النبي - ﷺ - ولم يسمع منه، ووثقه الخطيب.\nانظر: \"التاريخ الكبير\" للبخاري ٥/ ٣٩، \"الجرح والتعديل\" ٥/ ١٢١، \"الثقات\" لابن حبان ٣/ ٢٤٧ \"تاريخ بغداد\" ١٠/ ٣، \"تهذيب الكمال\" ١٥/ ٣١٧، \"التقريب\" (٣٤٨٢).","vol":"15","page":318},{"text":"كتبتني في الأشقياء فامحني من الأشقياء وأثبتني في السعداء؛ فإنك تمحو ما تشاء وتثبت وعندك أم الكتاب (١).\nوروى الأعمش عن أبي وائل أنه كان يكثر أن يدعو بهذِه الدعوات: اللهم إن كنت كتبتنا أشقياء فامحنا واكتبنا سعداء، وإن كنت كتبتنا سعداء فأثبتنا؛ فإنك تمحو ما تشاء وتثبت وعندك أم الكتاب (٢).\nوروى حماد (٣)، عن أبي حمزة (٤)، عن إبراهيم (٥): أن كعبًا (٦) قال لعمر: يا أمير المؤمنين لولا آيةُ في كتاب الله لأنبأتكم بما هو كائن إلى يوم القيامة. قال: وما هو؟ قال: قول الله تعالى: ﴿يَمْحُواْ\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨٣، والطبراني في \"المعجم الكبير\" ٩/ ١٧١، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٥ وإسناده جيد. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٣٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨١، وعبد الله بن أحمد في \"الزهد\" كما في \"المطالب العالية\" لابن حجر ٨/ ٦٠١، وأبونعيم في \"حلية الأولياء\" ٤/ ١٠٣.\n(٣) حماد بن سلمة، ثقة، عابد، وتغير حفظه بأخره.\n(٤) ميمون الأعور التمار القصاب، مشهور بكنيته، ضعفه الإمام أحمد، وقال في موضع آخر: متروك الحديث، وضعفه أيضًا البخاري وابن معين وأبو حاتم والنسائي وغيرهم، وقال ابن عدي: وأحاديثه التي يرويها خاصة عن إبراهيم مما لا يتابع عليها.\nانظر: \"التاريخ الكبير\" للبخاري ٧/ ٣٤٣، \"الجرح والتعديل\" ٨/ ٢٣٥، \"الكامل\" لابن عدي ٦/ ٤١٢، \"تهذيب الكمال\" ٢٩/ ٢٣٧، \"التقريب\" (٧٠٥٧).\n(٥) إبراهيم بن يزيد النخعي، ثقة إلا أنه يرسل كثيرًا.\n(٦) كعب الأحبار، ثقة.","vol":"15","page":319},{"text":"اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ (٣٩)﴾ (١).\nوروى عطية، عن ابن عباس في هذِه الآية قال: هو الرجل يعمل الزمان بطاعة الله ثم يعود يعمل بمعصية الله؛ فيموت على ضلالة، فهو الذي يَمْحُو، والذي يُثْبِت الرجل يعمل بطاعة الله وقد كان سبق له خير حتى يموت وهو في طاعة الله وهو الذي يثبت (٢).\nوقال علي بن أبي طالب - ﵁ -: يمحو الله ما يشاء من القرون، ويُثْبِتُ ما يشاء منها كقوله: ﴿كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنَ الْقُرُونِ﴾ (٣) وقوله: ﴿ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ (٣١)﴾ (٤) (٥).\nقال سعيد بن جبير (٦) وقتادة (٧): يمحو الله ما يشاء من الشرائع والفرائض فينسخه ويبدله، ويُثْبِتُ ما يشاء فلا ينسخه.\n_________\n(١) إسناده ضعيف جدًّا؛ فيه أبو حمزة الكوفي متروك. أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨٤، وذكره ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٥٢٠، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣٣٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٢، وذكره أبو حيان في \"البحر المحيط\" ٥/ ٣٨٨.\n(٣) السجدة: ٢٦.\n(٤) المؤمنون: ٣١.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٣٢، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٨.\n(٦) انظر: \"البسيط\" للواحدي (١٨٧ ب)، \"النكت والعيون\" للماوردي ٣/ ١١٨، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٨.\n(٧) انظر: \"معاني القرآن\" للنحاس ٣/ ٥٠٣، \"النكت والعيون\" للماوردي ٣/ ١١٨، وهو اختيار أبي على الفارسي كما في \"الوسيط\" للواحدي ٣/ ٢٠.","vol":"15","page":320},{"text":"قال الحسن: ﴿لِكُلِّ أَجَلٍ كِتَابٌ﴾ يعني: أن آجال بني آدم في كتاب ﴿يَمْحُو اللَّهُ مَا يَشَاءُ﴾ من جاء آجله فيذهب به ﴿وَيُثْبِتُ﴾ من لم يجئ أجله إلى أجله (١).\nقال مجاهد: قالت قريش حين أنزل ﴿وَمَا كَانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ﴾: ما نراك يا محمد تملك من شيء، ولقد فرغ من الأمر. فأنزلت هذِه الآية؛ تخويفًا ووعيدًا لهم، إنا إن شئنا أحدثنا من أمرنا له ما شئنا، ونحدث في كل رمضان في ليلة القدر، فيمحو ويثبت ما يشاء من أرزاق الناس ومصائبهم، وما يعطيهم ويقسم لهم (٢).\nقال محمد بن كعب القرظي: إذا ولد الإنسان أُثبت أجله ورزقه وإذا مات مُحي أجله ورزقه (٣).\nوروي عن سعيد بن جبير أيضًا: ﴿يَمْحُو اللَّهُ مَا يَشَاءُ﴾ من ذنوب عباده فيغفرها، ﴿وَيُثْبِتُ﴾ ما يشاء تركها ولا يغفرها (٤).\nقال عكرمة: ﴿يَمْحُو اللَّهُ مَا يَشَاءُ﴾ يعني: بالتوبة جميع الذنوب\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨٦ - ٤٨٧، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٩، وذكره النحاس في \"معاني القرآن\" ٣/ ٥٠٣. وانظر: \"النكت والعيون\" للماوردي ٣/ ١١٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨٧، وابن أبي شيبة وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٢، وذكره عنه السمرقندي في \"بحر العلوم\" ٢/ ١٩٦.\n(٣) لم أجده عند غير المصنف.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨٧، وذكره الماوردي في \"النكت والعيون\" ٣/ ١١٨.","vol":"15","page":321},{"text":"﴿وَيُثْبِتُ﴾ بدل الذنوب حسنات (١). بيانه قوله تعالى: ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ﴾ (٢).\nوروي عن الحسن أيضًا: ﴿يَمْحُو اللَّهُ مَا يَشَاءُ﴾ يعني: الآباء ﴿وَيُثْبِتُ﴾ الأبناء (٣).\nقال السدي: ﴿يَمْحُو اللَّهُ مَا يَشَاءُ﴾ يعني: القمر ﴿وَيُثْبِتُ﴾ يعني: الشمس (٤). بيانه قوله تعالى: ﴿فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً﴾ (٥).\nقال الربيع: هذا في الأرواح في حال النوم يقبضها عند النوم فمن أراد موته محاه وأمسكه، ومن أراد بقاءه أثبته ورده إلى صاحبه (٦). بيانه ﴿اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى﴾ (٧).\nوقيل: ﴿يَمْحُو اللَّهُ مَا يَشَاءُ﴾ الدنيا ﴿وَيُثْبِتُ﴾ الآخرة.\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٣١، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٨.\n(٢) الفرقان: ٧٠.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٣٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٣٢، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٨.\n(٥) الإسراء: ١٢.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٣٢، \"البحر المحيط\" لأبي حيان ٥/ ٣٨٨.\n(٧) الزمر: ٤٢.","vol":"15","page":322},{"text":"وروى محمد بن كعب القرظي (١)، عن فضالة بن عُبَيْد (٢)، عن أبي الدرداء (٣) قال: قال رسول الله - ﷺ -: \"إن الله يفتح الذِّكر في ثلاث ساعات بقين من الليل، فينظر في الكتاب الذي لا ينظر فيه أحد غيره، فيمحو ما يشاء ويثبت ما يشاء\" (٤).\nوروى ابن جريج (٥)، عن عطاء (٦)، عن ابن عباس قال: إن لله تعالى لوحًا محفوظًا مسيرة خمسمائة عام، من دُرةٍ بيضاء لها دَفتان من ياقوت، لله فيه كل يوم ثلاثمائة وستون لَحْظَةٌ يمحو ما يشاء ويثبت وعنده أم الكتاب (٧).\n_________\n(١) ثقة، عالم.\n(٢) صحابي، جليل.\n(٣) صحابي، مشهور.\n(٤) الحكم على الإسناد:\nحديث ضعيف جدًّا.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨٩، والطبراني في \"المعجم الأوسط\" ٨/ ٢٧٩، وابن أبي حاتم وابن مردويه كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٢. وقال الهيثمي في \"مجمع الزوائد\" ١/ ٤١٢: وفيه زياد بن محمد الأنصاري، منكر الحديث.\nوانظر: \"المجروحين\" لابن حبان ١/ ٣٠٨، \"الكامل\" لابن عدي ٣/ ١٩٧.\n(٥) ثقة، فقيه، فاضل وكان يدلس ويرسل.\n(٦) الخراساني، صدوق، يهم كثيرًا ويرسل ويدلس.\n(٧) الحكم على الإسناد:\nعطاء الخراساني لم يدرك ابن عباس ولم يره. =","vol":"15","page":323},{"text":"(وقال قيس بن عباد: العاشر من رجب هو يوم يمحو الله فيه ما يشاء ويثبت، وعنده أم الكتاب) (١) يعني: اللوح المحفوظ الذي لا يبدل ولا يغير (٢).\nوقال قتادة (٣) والضحاك (٤): جملة الكتاب وأصله فيه ما يمحو ويثبت.\nوسأل ابن عباس كعبًا عن: أم الكتاب؟ فقال: عَلِمَ اللهُ ما هو خالقٌ وما خَلْقُه عاملون، فقال لعلمه: كن كتابًا. فكان كتابًا (٥).\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨٩، وذكره ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٥٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣٣٢.\n(١) ما بين القوسين ساقطة من (ك).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٨٩، والبيهقي في \"شعب الإيمان\" ٣/ ٣٥١، وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٣. وذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣٣٢.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٨، والطبري في \"جامع البيان\" ١٦/ ٤٩٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٩٠. ولم يعزه لغيره في \"الدر المنثور\" للسيوطي ٤/ ١٢٥. واختاره الطبري في \"جامع البيان\" ١٦/ ٤٩١.\n(٥) أخرجه عبد الرزاق ٢/ ٣٣٨، والطبري في \"جامع البيان\" ١٦/ ٤٩١.","vol":"15","page":324},{"text":"<span data-type=\"title\" id=toc-2122>٤٠ </span>- ﴿وَإِنْ مَا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ﴾\nمن العذاب (١) ﴿أَوْ نَتَوَفَّيَنَّكَ﴾ قبل أن نريك ذلك ﴿فَإِنَّمَا عَلَيْكَ الْبَلَاغُ﴾ ليس عليك إلا ذلك ﴿وَعَلَيْنَا الْحِسَابُ﴾ والجزاء.\n\n<span data-type=\"title\" id=toc-2123>٤١ </span>- ﴿أَوَلَمْ يَرَوْا﴾\nيعني: أهل مكة الذين يسألون محمدًا الآيات ﴿أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا﴾ فنفتحها لمحمد - ﷺ - أرضًا بعد أرض حوالي أرضهم، أفلا يخافون أن نفتح له أرضهم كما فتحنا له غيرها (٢).\nوبنحو ذلك قال أهل التأويل:\n[١٥٨٧] أخبرنا الحسن (٣) بن محمد بن جعفر، حدثنا أبي (٤)، حدثنا ابن شنبوذ (٥)، حدثنا سعيد بن محمد (٦)، حدثنا المسهل (٧) بن واضح، عن صالح بن عمرو (٨)،\n_________\n(١) قاله ابن عباس كما في \"البسيط\" للواحدي (١٩٠ أ) ونسبه للمفسرين أيضًا.\nوانظر: \"زاد المسير\" لابن الجوزي ٤/ ٣٣٩، \"جامع البيان\" للطبري ٩/ ٣٣٣.\n(٢) انظر: \"تأويل مشكل القرآن\" لابن قتيبة ١/ ٢٣٤، \"معاني القرآن\" للزجاج ٣/ ١٥٠، \"زاد المسير\" لابن الجوزي ٤/ ٣٣٩.\n(٣) في (ك): الحسين. وهو شيخ المصنف. ابن حبيب، كذبه الحاكم.\n(٤) لم أجده.\n(٥) محمد بن أحمد بن أيوب بن الصلت، أبو الحسن المقرئ، شيخ الإقراء بالعراق، ثقة.\n(٦) سعيد بن محمد لم أجده.\n(٧) في (ن): المستهل. وقد سبق في المقدمة باسم المسهل بن واصل، ولم أجده.\n(٨) ذكره المصنف في المقدمة في ذكر إسناده إلى تفسير الحسن البصري -بكنيته أبي صالح، ولم أجده.","vol":"15","page":325},{"text":"عن عمرو بن عبيد (١)، عن الحسن (٢) قال: هو ظهور المسلمين على المشركين (٣).\n[١٥٨٨] وحدثني أبو القاسم الحسن بن محمد بن حبيب (٤) بقراءته عليَّ، حدثنا أبو زكريا العنبري (٥) حدثنا إبراهيم بن محمد بن يزيد المروزي (٦)، حدثنا يوسف بن عيسى (٧) حدثنا وكيع (٨) عن سلمة (٩) ابن نبيط، عن الضحاك (١٠) قال: يعني ما يغلب عليه محمد - ﷺ - من أرض العدو (١١).\n_________\n(١) عمرو بن عبيد بن باب، معتزلي، مبتدع، متهم.\n(٢) البصري، ثقة، فقيه، فاضل، مشهور، كان يرسل كثيرًا ويدلس\n(٣) [١٥٨٨] الحكم على الإسناد:\nإسناده ضعيف.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٩، والطبري في \"جامع البيان\" ١٦/ ٤٩٤ من طريق عن الحسن بإسناده صحيح، وأخرجه عبد بن حميد وأبو حاتم عن قتادة، عن الحسن به كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٦.\n(٤) الحبيبي، كذبه الحاكم.\n(٥) يحيى بن محمد بن عبد الله بن عنبر، إمام، ثقة، مفسر.\n(٦) لم أجده\n(٧) يوسف بن عيسى بن دينار الزهري، أبو يعقوب المروزي، ثقة فاضل.\n(٨) وكيع بن الجراح بن مليح الرؤاسي، أبو سفيان الكوفي، ثقة حافظ عابد.\n(٩) في الأصل: مسلمة، والتصويب من (ن)، (ك)، والمراجع، وهو ثقة، ويقال: اختلط.\n(١٠) ابن مزاحم، صدوق، كثير الإرسال.\n(١١) [١٥٨٨] الحكم على الإسناد: =","vol":"15","page":326},{"text":"[١٥٨٩] وحدثني الحسن بن محمد (١)، حدثنا أبو الحسن علي بن محمد ابن دلويه (٢)، حدثنا أحمد بن محمد بن إسحاق (٣)، حدثنا على بن حجر (٤)، عن محمد بن يزيد (٥)، عن جويبر (٦)، عن الضحاك (٧) قال: أولم ير أهل مكة أنا نفتح لمحمد - ﷺ - ما حوله من القرى (٨).\n_________\n= رجاله ثقات غير إبراهيم بن يزيد فلم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٤٩٤ من طريق وكيع عن سلمة بن نبيط به.\nوإسناده صحيح.\n(١) الحبيبي، كذبه الحاكم.\n(٢) لم يُذكر بجرح أو تعديل.\n(٣) أبو جعفر أحمد بن محمد بن إسحاق بن إبراهيم العنزي ثم الأزجاهي، صاحب علي بن حجر، توفي في شهر ذي القعدة سنة (٣١٩ هـ).\nانظر: \"معجم ابن عساكر\" ١/ ٣٩٧، \"تاريخ الإسلام\" ٢٣/ ٥٧٩، \"سير أعلام النبلاء\" ١٤/ ٥١٣.\n(٤) ابن إياس السعدي، ثقة، حافظ.\n(٥) محمد بن يزيد الكلاعي، الخولاني مولاهم، ثقة ثبت.\n(٦) الأزدي، ضعيف جدًّا.\n(٧) ابن مزاحم، صدوق كثير الإرسال.\n(٨) [١٥٨٩] الحكم على الإسناد:\nضعيف جدًّا؛ لأجل جويبر الأزدي.\nالتخريج:\nأخرجه سعيد بن منصور في \"سننه\"، كتاب التفسير ٥/ ٤٤١، والطبري في \"جامع البيان\" ١٦/ ٤٩٤ من طريق جويبر عن الضحاك. وأخرجه ابن أبي شيبة وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٧.","vol":"15","page":327},{"text":"[١٥٩٠] وحدثني الحسن بن محمد (١)، حدثنا أبو القاسم عبيد الله (٢) بن المأمون، حدثان عمّار بن عبد المجيد أبو ياسر (٣)، حدثنا أحمد بن عبد الله (٤)، حدثنا إسحاق بن إبراهيم التغلبي (٥)، عن مقاتل بن سليمان (٦) قال: الأرض مكة، وننقصها من أطرافها غلبة النبي - ﷺ - والمؤمنون عليها، وانتقاصهم وازدياد المسلمين، فكيف لا يعتبرون (٧).\nوقال قوم معناه: أولم يروا أنا نأتي الأرض فنخربها، أفلا يخافون أن نفعل بهم وبأرضهم مثل ذلك فنهلكهم ونخرب أرضهم.\n[١٥٩١] حدثنا أبو القاسم الحسن بن محمد المفسر (٨) ﵀ لفظًا، حدثنا أبو القاسم منصور بن العباس (٩)، حدثنا حاتم بن\n_________\n(١) الحبيبي، كذبه الحاكم.\n(٢) في (ك): عبد الله، ولم أجده.\n(٣) لم أجده.\n(٤) لم يتبين لي من هو.\n(٥) في الأصل، (ن): الثعلبي، ولم أجده.\n(٦) كذبوه وهجروه، ورمي بالتجسيم.\n(٧) [١٥٩٠] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nانظر: \"تفسير مقاتل\" (١٩٢ أ)، \"زاد المسير\" لابن الجوزي ٤/ ٣٤٠، وهذا القول اختيار الفراء، انظر: \"معاني القرآن\" ٢/ ٦٦.\n(٨) في (ك): أحمد بن جعفر المفسر، وهو الحسن بن محمد الحبيبي، كذبه الحاكم.\n(٩) منصور بن العباس بن منصور، أبو القاسم البوشنجي، لم أجد له ترجمة، وانظر: \"تاريخ بغداد\" ٨/ ٤٧٩، \"السنن الكبرى\" للبيهقي ٣/ ٣٦٤.","vol":"15","page":328},{"text":"محبوب (١)، حدثنا سعيد بن عبد الرحمن المخزومي (٢)، حدثنا سفيان ابن عيينة (٣)، عن ابن أبي نجيح (٤)، عن مجاهد (٥) قال: خراب الأرض نقبض (٦) أهلها (٧).\n[١٥٩٢] وحدثنا الحسن بن محمد (٨)، حدثنا أحمد بن محمد بن إبراهيم الطوسي (٩)، حدثنا أبو العباس أحمد بن الخضر الصيرفي (١٠)، حدثنا سليمان بن معبد (١١)، حدثنا علي بن الحسن بن شقيق (١٢)، عن\n_________\n(١) أبو يزيد السامي الهروي، ثقة.\n(٢) سعيد بن عبد الرحمن بن حسان، ثقة.\n(٣) ثقة، حافظ، إمام، حجة، تغير حفظه بأخرة، وربما دلس عن الثقات.\n(٤) ثقة، رمي بالقدر، وربما دلس.\n(٥) ثقة، إمام في التفسير وفي العلم.\n(٦) في (ك): قبض.\n(٧) [١٥٩١] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وشيخ شيخه لم أجده، وبقية رجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٤٩٤، وابن أبي شيبة كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٦.\n(٨) هو الحبيبي، كذبه الحاكم.\n(٩) أحمد بن محمد بن إبراهيم الطوسي، ثقة.\n(١٠) أحمد بن الخضر بن محمد بن أبي عمرو، محدث مكثر.\n(١١) سليمان بن معبد بن كوسجان، المروزي، ثقة صاحب حديث وأدب.\n(١٢) علي بن حسن بن شقيق، أبو عبد الرحمن المروزي، ثقة حافظ.","vol":"15","page":329},{"text":"الحسين بن واقد (١)، عن يزيد النحوي (٢)، عن عكرمة (٣) قال: يعني قبض الناس، وقال: لو نقصت الأرض لصارت مثل هذِه، وعقد تسعين (٤).\n[١٥٩٣] وحدثنا الحسن (٥)، حدثنا أبو محمد عبد الله بن أحمد بن الصديق (٦)، حدثنا أبو رجاء محمد بن حمدويه (٧)، حدثنا أحمد بن جميل (٨)، حدثنا إسحاق بن بشر (٩)، عن عثمان بن الساج (١٠)، عن\n_________\n(١) الحسين بن واقد المروزي، أبو عبد الله القرشي، ثقة.\n(٢) يزيد بن أبي سعيد النحوي، أبو الحسن القرشي، ثقة عابد.\n(٣) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٤) [١٥٩٢] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وشيخ شيخه لم أجده، وبقية رجاله ثقات.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٩، والطبري في \"جامع البيان\" ١٦/ ٤٩٧، وعبد بن حميد وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٦، وذكره ابن عبد البر في \"جامع بيان العلم\" ١/ ٦٠١.\n(٥) الحبيبي، كذبه الحاكم.\n(٦) لم يُذكر بجرح أو تعديل.\n(٧) محمد بن حمدويه بن موسى بن طريف، محدث إمام.\n(٨) أبو يوسف المروزي، صدوق.\n(٩) أبو حذيفة البخاري، كذاب.\n(١٠) عثمان بن عمرو بن ساج الجزري، مولى بني أمية، وقد ينسب إلى جده، فيه ضعف، قال أبو حاتم: يكتب حديثه ولا يحتج به، وذكره ابن حبان في \"الثقات\"، وروى له النسائي.\nانظر: \"الجرح والتعديل\" ٦/ ١٦٢، \"الثقات\" لابن حبان ٨/ ٤٤٩، \"تهذيب =","vol":"15","page":330},{"text":"الكلبي (١)، عن أبي صالح (٢)، عن ابن عباس فيقوله: ﴿نَنْقُصُهَا مِنْ أَطْرَافِهَا﴾ قال: موت أهل الأرض (٣).\n[١٥٩٤] وحدثنا الحسن بن محمد (٤)، حدثنا أحمد بن محمد بن العباس (٥)، حدثنا علي بن إبراهيم (٦)، حدثنا علي بن خشرم (٧)، عن وكيع (٨)، عن طلحة بن أبي طلحة القَنَّاد (٩)، عن الشعبي (١٠)\n_________\n= الكمال\" ١٩/ ٤٦٧، \"التقريب\" (٤٥٠٦).\n(١) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٢) مولى أم هانئ، ضعيف، يرسل.\n(٣) [١٥٩٣] الحكم على الإسناد:\nضعيف جدًّا، فيه شيخ المصنف وإسحاق بن بشر، والكلبي كذابون.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٤٩٧.\nوقاله مجاهد، أخرجه الطبري في \"جامع البيان\" ١٦/ ٤٩٧ وابن المنذر وابن أبي حاتم في \"تفسير القرآن العظيم\" كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٧.\n(٤) الحبيبي، كذبه الحاكم.\n(٥) أبو حامد الحطيب السوسقاني، لم أجده.\n(٦) لم يتبين لي من هو.\n(٧) ثقة.\n(٨) ابن الجراح، ثقة، حافظ، عابد.\n(٩) طلحة بن عمرو القناد، كوفي، قال أبو داود: ليس بالقوي.\nانظر: \"التاريخ الكبير\" للبخاري ٤/ ٣٥٥، \"الجرح والتعديل\" ٤/ ٤٨٢، \"ميزان الاعتدال\" ٢/ ٣٤٤، \"لسان الميزان\" ٣/ ٢١٣.\n(١٠) عامر بن شراحيل، ثقة، مشهور، فقيه، فاضل.","vol":"15","page":331},{"text":"قال: قبض الأنفس والثمرات (١).\nقال علي بن أبي طلحة عن ابن عباس: نقصان أهلها وبركتها (٢).\n[١٥٩٥] وحدثنا أبو القاسم الحبيبي (٣)، حدثنا أبو زكريا العنبري (٤)، حدثنا البُوشَنْجِي (٥)، حدثنا ابن بكير (٦)، عن ابن\nلهيعة (٧)، عن عثمان بن عطاء (٨)، عن أبيه (٩) قال:\n[١٥٩٦] وحدثنا أبو الحسن محمد بن الحسين بن نجيد (١٠)\n_________\n(١) [١٥٩٤] الحكم على الإسناد:\nرجاله ثقات غير شيخ المصنف كذبه الحاكم، وأحمد بن محمد بن العباس، وعلي بن إبراهيم لم أجدهما.\nالتخريج:\nوأخرجه الطبري في \"جامع البيان\" ١٦/ ٤٩٦ من طريق وكيع عن ابن طلحة به.\nوأخرجه ابن أبي شيبة وابن المنذر وابن أبي حاتم في \"تفسير القرآن العظيم\" كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٧ وذكره ابن عبد البر في \"جامع بيان العلم\" ١/ ٦٠١.\n(٢) لم أجده عند غير المصنف.\n(٣) كذبه الحاكم.\n(٤) يحيى بن محمد، إمام، ثقة، مفسر.\n(٥) محمد بن إبراهيم البوشنجي، ثقة، حافظ.\n(٦) يحيى بن عبد الله بن بكير المخزومي مولاهم، صدوق.\n(٧) عبد الله بن لهيعة بن عقبة الحضرمي، صدوق، اختلط بعد احتراق كتبه.\n(٨) عثمان بن عطاء بن أبي مسلم الخراساني، ضعيف.\n(٩) عطاء بن أبي مسلم، صدوق، يهم كثيرًا ويرسل ويدلس.\n(١٠) في النسخ: نجيد، والصواب ما أثبتناه.","vol":"15","page":332},{"text":"ابن (١) عبد الكريم (٢)، حدثنا أبو نعيم عبد الملك بن محمد بن عدي (٣) ببخارى أخبرنا العباس بن الوليد بن مزيد (٤)، أخبرنا محمد بن شعيب ابن شابور (٥)، أخبرني عثمان بن عطاء (٦)، عن أبيه (٧) في هذِه الآية قال: ذهاب علمائها وفقهائها (٨).\n[١٥٩٧] أخبرني أبو علي زاهر بن أحمد الفقيه السرخسي بها ﵀ (٩)، حدثنا أبو لبيد محمد بن إدريس السَّامي (١٠)، حدثنا\n_________\n(١) في الأصل، (ك): عن، والمثبت من (ن).\n(٢) لم يُذكر بجرح أو تعديل.\n(٣) ثقة، حافظ.\n(٤) أبو الفضل البيروتي، العذري، صدوق عابد.\n(٥) محمد بن شعيب بن شابور الأموي مولاهم، صدوق صحيح الكتاب.\n(٦) الخراساني، ضعيف.\n(٧) عطاء بن أبي مسلم الخراساني، صدوق، يهم كثيرًا، ويرسل ويدلس.\n(٨) [١٥٩٥، ١٥٩٦] الحكم على الإسناد:\nرواه المصنف بإسنادين كلاهما ضعيف.\nالتخريج:\nأخرجه سنيد كما في \"جامع بيان العلم\" ١/ ٦٠١، وابن عبد البر في \"جامع بيان العلم\" ١/ ٦٠٠ من طريق وكيع عن طلحة بن عمرو، عن عطاء به. وطلحة بن عمرو الحضرمي المكي ضعيف. لكن معنى الخبر مروي عن جماعة. قال ابن عبد البر ١/ ٦٠١: وقول عطاء حسنٌ جدًّا تلقاه أهل العلم بالقبول.\n(٩) زاهر بن أحمد بن محمد بن عيسى، الإمام، شيخ القراء والمحدثين.\n(١٠) محمد بن إدريس بن إياس أبو لبيد السامي السرخسي، الإمام، المحدث، الرحال، الصادق، من شيوخ ابن خزيمة، مات سنة (٣١٣ هـ).\nانظر: \"سير أعلام النبلاء\" ١٤/ ٤٦٤، \"تاريخ الإسلام\" ٢٣/ ٤٦١، \"الوافي =","vol":"15","page":333},{"text":"سُوَيد بن سعيد الحَدَثَاني (١)، حدثنا أبو الأحوص (٢)، عن محمد بن عبيد الله (٣)، عن عبد الملك بن عمير (٤)، عن رجاء بن حيوة (٥)، عن أبي الدرداء (٦) قال: قال رسول الله - ﷺ -: \"خذوا العلم قبل أن يذهب\" قلنا: وكيف يذهب العلم والقرآن بين أظهرنا قد أثبته الله في قلوبنا، وأثبتناه في مصاحفنا نقرأه ونقرئه أبناءنا؟ ! فغضب ثم قال: \"وهل ضلَّت اليهود والنصارى إلا والتوراة بين أظهرهم. ذهاب العلم ذهاب العلماء\" (٧).\n_________\n= بالوفيات\" ٣/ ١٨١.\nووقع في الأصل: الشامي. والتصويب من (ن)، (ك) والمصادر.\n(١) سويد بن سعيد بن سهل الهروي، صدوق في نفسه إلا أنه عمي فصار يتلقن ما ليس من حديثه، فأفحش فيه ابن معين القول.\n(٢) سلام بن سليم الحَنَفي مولاهم، ثقة متقن، صاحب حديث.\n(٣) محمد بن عبيد الله بن أبي سليمان العَرْزَمي، متروك.\n(٤) عبد الملك بن عمير بن سويد بن حارثة، ثقة، فصيح، عالم، تغير حفظه وربما دلس.\n(٥) رجاء بن حيوة بن جرول الكندي، ثقة فقيه.\n(٦) صحابي، مشهور.\n(٧) [١٥٩٧] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لأجل العرزمي.\nالتخريج:\nأخرجه الترمذي، كتاب العلم، باب ما جاء في ذهاب العلم (٢٦٥٣) وقال: حسن غريب، والحاكم في \"المستدرك\" ١/ ٩٩ وقال: صحيح الإسناد.\nويشهد له:\n١ - حديث عبد الله بن عمرو الذي في الصحيحين سيأتي تخريجه. =","vol":"15","page":334},{"text":"[١٥٩٨] وحدثنا الأستاذ أبو القاسم الحسن بن محمد بن حبيب (١) ﵀ لفظًا في صفر سنة ثمان وثمانين وثلاث مائة في آخرين، قالوا: حدثنا أبو العباس محمد بن يعقوب بن يوسف (٢)، حدثنا محمد بن عبد الله بن عبد الحكم (٣)، حدثنا أبو ضمرة أنس بن عياض (٤) عن هشام بن عروة (٥)، عن أبيه (٦)، عن عبد الله بن عمرو ابن العاص (٧) قال سمعت رسول الله - ﷺ - يقول: \"إن الله لا يقبض العلم انتزاعًا ينتزعه من النَّاس، ولكن يَقْبِضُ العِلْمَ بَقْبْضِ\n_________\n= ٢ - حديث أبي أمامة الذي أخرجه ابن ماجه ١/ ٥٠ في المقدمة، باب فضل العلماء، والدارمي ١/ ٨٩ في \"المقدمة\"، باب في ذهاب العلم، والطبراني في \"المعجم الكبير\" ٨/ ٢٣٢، والحاكم في \"المستدرك\" ١/ ١٠٠.\n٣ - حديث زياد بن لبيد الذي أخرجه ابن ماجه (٤٠٤٨)، وأحمد في \"المسند\" ٤/ ٢١٨ (١٧٩١٩)، والحاكم في \"المستدرك\" ١/ ١٠٠. قال البوصيري: وهذا إسناد صحيح رجاله ثقات إلا أنه منقطع. انظر: \"مصباح الزجاج\" ١/ ٧٠.\n(١) كذبه الحاكم.\n(٢) أبو العباس الأصم، ثقة.\n(٣) في (ن): الكريم، وهو ابن أعين، ثقة.\n(٤) أنس بن عياض بن ضمرة، وثقه ابن معين، وفي رواية قال: صويلح، وقال أبو زرعة والنسائي: لا بأس به، روى له الجماعة، ومات سنة (٢٠٠ هـ)، انظر: \"الجرح والتعديل\" ٢/ ٢٨٩، \"تهذيب الكمال\" ٣/ ٣٤٩، \"سير أعلام النبلاء\" ٥/ ٢٨٣، \"التقريب\" (٥٦٤).\n(٥) ابن الزبير بن العوام، ثقة، فقيه، ربما دلس.\n(٦) عروة بن الزبير، ثقة.\n(٧) صحابي، مشهور.","vol":"15","page":335},{"text":"العلماء، حتى إذا لم يبق عالمٌ اتخذ النّاس رؤساءً جهالًا فسئلوا فأفتوا بغير علم فضلوا وأضلوا\" (١).\n[١٥٩٩] وحدثنا أبو القاسم (٢)، أخبرنا محمد بن أحمد بن سعيد (٣)، حدثنا العباس بن حمزة (٤)، حدثنا هناد بن السَّري (٥)، حدثنا محمد بن فضيل بن غزوان (٦)، عن عبد الله بن عبد الرحمن (٧)، عن سالم بن أبي الجعد (٨)، عن أبي الدرداء (٩) أنه قال: يا أهل حمص مالي أرى علماءكم يذهبون، وجهالكم لا يتعلمون، وأراكم قد أقبلتم على ما تُكُفِّل لكم، وَضَيَّعْتُم ما وُكْلتُمْ\n_________\n(١) [١٥٩٨] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف كذبه.\nالتخريج:\nأخرجه البخاري في كتاب العلم، باب كيف يقبض العلم (١٠٠)، ومسلم في كتاب العلم، باب رفع العلم (٢٦٧٣)، والترمذي (٢٦٥٢) في العلم، باب ما جاء في ذهابه، وابن ماجه ١/ ٥٠ في المقدمة، وأحمد في \"المسند\" ٢/ ١٦٢ كلهم من طريق هشام بن عروة عن أبيه به.\n(٢) الحسن بن محمد الحبيبي، كذبه الحاكم.\n(٣) المكتب، أبو جعفر الرازي، ضعَّفَه الدارقطني.\n(٤) أبوالفضل النيسابوري، وثقه الحاكم.\n(٥) ثقة.\n(٦) أبو عبد الرحمن الكوفي، صدوق، عارف رمي بالتشيع.\n(٧) عبد الله بن عبد الرحمن لم يتبين لي من هو.\n(٨) سالم بن أبي الجعد رافع الغطفاني الأشجعي مولاهم، ثقة، وكان يرسل كثيرًا.\n(٩) صحابي، مشهور.","vol":"15","page":336},{"text":"به، اعلموا (١) قبل أن يرفع العلم؛ فإن رفع العلم ذهاب العلماء (٢).\n[١٦٠٠] وأخبرنا أبو القاسم (٣)، حدثنا عبيد الله بن المأمون بهراة (٤)، حدثنا أبي (٥)، حدثنا عصام بن رواد بن (٦) الجراح (٧)، عن أبيه (٨)،\n_________\n(١) في (ن): اعملوا.\n(٢) [١٥٩٩] الحكم على الإسناد:\nإسناده ضعيف. فيه شيخ المصنف كذبه الحاكم، وشيخ شيخه ضعيف، وفيه من لم أجده.\nالتخريج:\nأخرجه الدارمي ١/ ٩٠ في \"المقدمة\"، باب ذهاب العلم، وأبو نعيم في \"حلية الأولياء\" ١/ ٢١٢، والبيهقي في \"شعب الإيمان\" ٢/ ٢٦٨، وابن عبد البر في \"جامع بيان العلم\" ١/ ٦٠٨. كلهم من طريق سالم بن أبي الجعد عن أبي الدرداء، وسالم لم يدرك أبا الدرداء.\n(٣) الحبيبي، كذبه الحاكم.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) في (ن): عن.\n(٧) عصام بن رواد بن الجراح العسقلاني، يروي عن أبيه، لينه أبو أحمد الحاكم، وذكره ابن حبن في \"الثقات\".\nانظر: \"الثقات\" لابن حبان ٨/ ٥٢١، \"ميزان الاعتدال\" ٥/ ٨٥، \"لسان الميزان\" ٤/ ١٦٧.\n(٨) رواد بن الجراح الشامي، أبو عصام العسقلاني، قال أحمد: لا بأس به صاحب سنه إلا أنه حدث عن سفيان أحاديث مناكير، وكذلك قال ابن معين، وضعفه غير واحد من الحفاظ ورموه بالاختلاط، وقال الحافظ: صدوق اختلط بأخرة فترك، =","vol":"15","page":337},{"text":"عن جويبر (١)، عن الضحاك (٢) قال: قال على - ﵁ -: إنما مثل الفقهاء كمثل الأَكُف، إذا قُطِعَتْ كَفُّ لم تَعُد (٣).\n[١٦٠١] وأخبرنا أبو القاسم (٤)، حدثنا أبي (٥)، حدثنا أبو عبد الله الحسين بن أحمد الرازي الزعفراني (٦)، حدثنا عمر بن مدرك البلخي أبو حفص (٧)، حدثنا مكي بن إبراهيم (٨)، حدثنا هشام بن حسان (٩)، عن الحسن (١٠) قال: قال عبد الله بن مسعود (١١): موت العالم ثلمة في الإسلام لا يسدها شيء ما أختلف الليل والنهار.\n_________\n= وفي حديثه عن الثوري ضعف شديد.\nانظر: \"التاريخ الكبير\" للبخاري ٣/ ٣٣٦، \"الجرح والتعديل\" ٣/ ٥٢٤، \"تهذيب الكمال\" ٩/ ٢٢٧، \"التقريب\" (١٩٥٨).\n(١) الأزدي، ضعيف جدًّا.\n(٢) ابن مزاحم، صدوق، كثير الإرسال.\n(٣) [١٦٠٠] الحكم على الإسناد:\nإسناده ضعيف؛ عصام بن رواد لينه الحاكم. ولم أجده عند غير المصنف.\n(٤) الحبيبي، كذبه الحاكم.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) عمر بن مدرك بن يزيد البلخي. قال ابن معين: كذاب.\n(٨) مكي بن إبراهيم بن بشر التميمي، ثقة، ثبت.\n(٩) أبو عبد الله البصري، ثقة، وفي روايته عن الحسن مقال: لأنه قيل: كان يرسل عنه.\n(١٠) البصري، ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(١١) صحابي، مشهور. =","vol":"15","page":338},{"text":"[١٦٠٢] وبه عن الرازي (١)، حدثنا عمرو بن تميم الطبري (٢)، أخبرنا محمد بن الصلت (٣)، حدثنا عباد بن العوام (٤)، عن هلال بن خباب (٥) قال: قلت لسعيد بن جبير (٦): ما علامة هلاك الناس؟\n_________\n= [١٦٠١] الحكم على الإسناد:\nإسناده ضعيف؛ الحسن لم يسمع من ابن مسعود.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٢/ ٢٦٨، وابن عبد البر في \"جامع بيان العلم\" ١/ ٥٩٣.\nوأخرجه الدارمي في \"السنن\" ١/ ١٠٦ في \"المقدمة\" وابن أبي عاصم في \"الزهد\" ٢/ ٢٦٢ عن الحسن قوله.\nكما جاء مرفوعًا من حديث عائشة أخرجه البزار كما في \"مجمع الزوائد\" ١/ ٢٠١ وفيه محمد بن عبد الملك، قال البزار: يروي أحاديث لا يتابع عليها، وهذا منها.\n(١) أبو عبد الله الحسين بن أحمد، لم أجده.\n(٢) عمرو بن تميم بن سيار، أبو عامر الطبري، ذكره الخطيب في \"تاريخ بغداد\" ٢/ ٥١ في إسناد حديث، وقال: رجاله كلهم ثقات.\n(٣) يوجد راويان بهذا الاسم أبو جعفر الكوفي، وأبو يعلى التوزي، ولم يتبين لي أيهما هو.\n(٤) عباد بن العوام بن عمر الكلابي مولاهم، ثقة.\n(٥) العبدي، أبو العلاء البصري، سكن المدائن ومات بها، روى له أصحاب السنن، وثقه أحمد وابن معين، ووثقه سفيان لكن قال: إلا أنه تغير عمل فيه السن، وكذلك قال يحيى بن سعيد القطان أنه تغير قبل موته، وأنكر ابن معين تغيره، وقال الحافظ: صدوق تغير بأخرة، توفي سنة (١٤٤ هـ).\nانظر: \"الجرح والتعديل\" ٩/ ٧٥، \"تاريخ بغداد\" ١٤/ ٧٣، \"تهذيب الكمال\" ٧/ ٤٣٢، \"التقريب\" (١٠٢٦).\n(٦) ثقة، ثبت، فقيه.","vol":"15","page":339},{"text":"قال: هلاك علمائهم (١).\nونظير هذِه الآية في سورة الأنبياء ﵈.\nقوله تعالى: ﴿وَاللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِ﴾ لا راد لقضائه، والمعقب في كلام العرب: الذي يَكِرُّ على الشيء ويتتبعه (٢)، ﴿وَهُوَ سَرِيعُ الْحِسَابِ﴾.\n\n<span data-type=\"title\" id=toc-2124>٤٢ </span>- ﴿وَقَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ﴾\nيعني: من قبل مشركي مكة (٣) ﴿فَلِلَّهِ الْمَكْرُ جَمِيعًا﴾ يعني: له أسباب المكر وبيده الخير والشر، وإليه النفع والضر، فلا يضر مكر أحدٍ أحدًا إلا من أراد الله ضُرَّه (٤).\n_________\n(١) [١٦٠٢] الحكم على الإسناد:\nفيه شيخ المصنف كذبه الحاكم، وفيه من لم أجده.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١٥/ ٤٠، والدارمي في \"السنن\" ١/ ٩٠، وأبو نعيم في \"حلية الأولياء\" ٤/ ٢٧٦، وابن عبد البر في \"جامع بيان العلم\" ١/ ٥٩٣.\n(٢) انظر: \"معاني القرآن\" للنحاس ٣/ ٥٠٦، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٣٤، \"معاني القرآن\" للفراء ٢/ ٦٦، \"تهذيب اللغة\" للأزهري ١/ ٢٧٣ (عقب).\nقلت: ومنه قول لبيد:\nحَتّى تَهَجَّرَ في الرَّوَاحِ وهَاجَه ... طَلَبُ المُعَقِبِ حَقَّهُ المَظْلُومِ\nانظر: \"ديوانه\" (٩٩)، \"تهذيب اللغة\" للأزهري ١/ ١٧٢ (عقب).\n(٣) قاله الطبري في \"جامع البيان\" ١٦/ ٤٩٩.\n(٤) في (ن): إلا بإذنه أو أراد الله ضره.","vol":"15","page":340},{"text":"وقيل معناه: له جزاء المكر (١).\n﴿يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍ وَسَيَعْلَمُ الْكُفَّارُ﴾ قرأ أبو عمرو ونافع وابن كثير: (الكافر) على الواحد. وقرأ الباقون على الجمع (٢). ﴿لِمَنْ عُقْبَى الدَّارِ﴾ عاقبة الآخرة (٣) حين يدخلون النار، ويدخل المؤمنون الجنة.\n\n<span data-type=\"title\" id=toc-2125>٤٣ </span>- ﴿وَيَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلًا قُلْ كَفَى بِاللَّهِ شَهِيدًا﴾\nشاهدًا ﴿بَيْنِي وَبَيْنَكُمْ﴾ أني رسوله إليكم ﴿وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ﴾ أيضًا يشهدون على ذلك وهم مؤمنوا أهل الكتاب (٤).\nوقرأ الحسن وسعيد بن جبير (ومِن عندِه) بكسر الميم والدال (عُلِمَ الكتاب) على الفعل (٥) المجهول (٦).\n_________\n(١) أي مجازاة المكر فجعله المصنف من باب المقابلة كقوله تعالى: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ الشورى: ٤٠.\nوقال البغوي في \"معالم التنزيل\" ٤/ ٣٢٨، والمكر: إيصال المكروه إلى الغير من حيث لا يشعر. وينظر \"إعلام الموقعين\" لابن القيم ٣/ ٢٢٩.\n(٢) انظر: \"السبعة\" لابن مجاهد (٣٥٩)، \"التذكرة\" لابن غلبون ٢/ ٣٩١، \"الموضح في وجوه القراءات\" لابن أبي مريم ٢/ ٧٠٥.\n(٣) في (ن): الدار.\n(٤) قاله ابن عباس، أخرجه الطبري في \"جامع البيان\" ١٦/ ٥٠٢.\nومنهم من خصه بمن كان يشهد بالحق من أهل الكتاب ويُقرُّ به كعبد الله بن سلام.\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٥٠٢ - ٥٠٣ عن مجاهد وقتادة.\n(٥) في (ن): المفعول.\n(٦) أخرج هذِه القراءة الطبري في \"جامع البيان\" ١٦/ ٥٠٤، وسعيد بن منصور في =","vol":"15","page":341},{"text":"وروى أبو عوانة (١)، عن أبي بشر (٢) قال: قلت لسعيد بن جبير (٣) ﴿وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ﴾ أهو عبد الله بن سلّام؟ قال: وكيف يكون عبد الله بن سلّام وهذِه السورة مكيّة. وكان سعيد بن جبير يقرأها (ومِن عندِه عُلِمَ الكتاب) (٤).\nودليل هذِه القراءة قوله: ﴿وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا﴾ (٥) وقوله: ﴿الرَّحْمَنُ * عَلَّمَ الْقُرْآنَ (٢)﴾ (٦).\n[١٦٠٣] وأخبرنا عبد الله بن يوسف بن أحمد بن بامويه (٧)، أخبرنا أبو رجاء محمد بن حامد بن محمد المقرئ بمكة (٨)، حدثنا محمد بن\n_________\n= \"سننه\" ٥/ ٤٤٢، وابن المنذر وابن أبي حاتم في \"تفسير القرآن العظيم\" كما في \"الدر المنثور\" للسيوطي ٤/ ١٢٩.\nوانظر: \"المحتسب\" لابن جني ١/ ٣٥٨، \"مختصر في شواذ القرآن\" لابن خالويه (٦٧) وهي قراءة شاذة.\n(١) الوضاح بن عبد الله اليشكري، ثقة، ثبت.\n(٢) بيان بن بشر، ثقة، ثبت.\n(٣) ثقة، ثبت، فقيه.\n(٤) [*] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٥٠٥.\n(٥) الكهف: ٦٥.\n(٦) الرحمن: ١، ٢.\n(٧) ثقة.\n(٨) مقرئ، متصدر، ثقة.","vol":"15","page":342},{"text":"الجهم السُّمَّري (١)، حدثنا عبد الله بن عمر (٢)، أخبرنا سليمان بن أرقم (٣)، عن الزهري (٤)، عن سالم بن عبد الله بن عمر (٥)، عن أبيه (٦)، عن النبي - ﷺ - قرأها (ومِن عندِه عُلمِ الكتاب) (٧).\n[١٦٠٤] وبه عن السُّمَّري (٨)، حدثنا أبو توبة (٩)، عن الكسائي (١٠)، عن سليمان (١١)، عن الزهري (١٢)،\n_________\n(١) ثقة، صدوق.\n(٢) العمري، ضعيف، عابد.\n(٣) سليمان بن أرقم الأنصاري مولاهم، أبو معاذ البصري، قال أحمد: ليس بشيء، وفي رواية قال: لا يسوى حديثه شيئًا ولا يروى عنه الحديث، وقال ابن معين: ليس بشيء، وقال البخاري: تركوه، وقال أبو داود: متروك الحديث، وضعفه الحافظ.\nانظر: \"التاريخ الكبير\" للبخاري ٤/ ٢، \"الجرح والتعديل\" ٤/ ١٠٠، \"تهذيب الكمال\" ١١/ ٣٥١، \"التقريب\" (٢٥٣٢).\n(٤) الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٥) ثبت، عابد، فاضل.\n(٦) صحابي، مشهور.\n(٧) [١٦٥٣] الحكم على الإسناد:\nفيه العمري وسليمان بن أرقم ضعيفان.\nالتخريج:\nانظر: \"المحتسب\" لابن جني ١/ ٣٥٨.\n(٨) ثقة، صدوق.\n(٩) الربيع بن نافع، ثقة، حجة، عابد.\n(١٠) علي بن حمزة، إمام في النحو والقراءة، ذكره ابن حبان في \"الثقات\".\n(١١) ضعيف.\n(١٢) الفقيه، الحافظ، متفق على جلالته وإتقانه.","vol":"15","page":343},{"text":"عن نافع (١)، عن ابن عمر قال: قال عمر وذكر إسلامه، فذكر أنه حيث جاء في الدار ليسلم سمع النبي - ﷺ - يقرأ ﴿وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ﴾ بكسر من، وسمعه في الركعة الثانية يقرأ: ﴿بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ﴾ (٢) (٣).\n[١٦٠٥] وأخبرني أبو محمد عبد الله بن محمد القايني (٤)، حدثنا القاضي أبو الحسين محمد بن عثمان النصيبي (٥) ببغداد، حدثنا أبو بكر السبيعي (٦) بحلب (٧)، حدثني الحسين بن إبراهيم بن الحسين\n_________\n(١) مولى ابن عمر، ثقة، ثبت، فقيه، مشهور.\n(٢) العنكبوت: ٤٩.\n(٣) [١٦٠٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\". وقال عقبة: وهذا خبر ليس له أصل عند الثقات من أصحاب الزهري.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٢/ ٥٢٠: لا يثبت. وكذلك ضعفه البوصيري في \"إتحاف الخيرة المهرة\" ٨/ ٣٨٥.\nقلت: وآفته سليمان بن أرقم وقد وهم فيه وهمًا شديدًا.\n(٤) لم أجد له ترجمة.\n(٥) كذاب روى للشيعة مناكير ووضع لهم.\n(٦) في (ن): محمد بن الحسين السبيعي. ولم أجده.\n(٧) حلب: مدينة مشهور بالشام طيبة الهواء، كثيرة الخيرات، شمال دمشق، وهي الآن من مدن سوريا. انظر: \"مراصد الاطلاع\" لابن عبد الحق ١/ ٤١٧.","vol":"15","page":344},{"text":"الجصاص (١)، أخبرنا حسين بن حكم (٢)، حدثنا سعيد بن عثمان (٣)، عن أبي مريم (٤)، حدثني عبد الله بن عطاء (٥) قال: كنت جالسًا مع أبي جعفر (٦) في المسجد فرأيت ابن عبد الله بن سلام جالسًا في ناحية، قلت لأبي جعفر: زعموا أنّ الذي عنده علم الكتاب عبد الله بن سلّام. فقال: إنما ذلك علي بن أبي طالب -﵁- (٧).\nوبه عن السبيعي (٨)، حدثنا عبد الله بن محمد بن منصور بن الجنيد الرازي (٩)، حدثنا محمد بن الحسين بن إشْكاب (١٠)، حدثنا أحمد بن\n_________\n(١) لم أجده.\n(٢) ابن مسلم الحبري، ثقة.\n(٣) لم يتبين لي من هو.\n(٤) لم يتبين لي من هو.\n(٥) عبد الله بن عطاء الطائفي المكي، قال الترمذي: ثقة عند أهل الحديث، وضعفه النسائي، وذكره ابن حبان في \"الثقات\"، وقال الحافظ: صدوق يخطئ ويدلس، روى له الجماعة سوى البخاري.\nانظر: \"الجرح والتعديل\" ٥/ ١٣٢، \"الثقات\" لابن حبان ٨/ ٣٣١، \"تهذيب الكمال\" ٥/ ٣١١، \"التقريب\" (٣٤٧٩).\n(٦) محمد بن علي بن الحسين، أبو جعفر الباقر، ثقة، فاضل.\n(٧) [١٦٠٥] الحكم على الإسناد:\nفيه النصيبي كذاب يضع للشيعة.\nالتخريج:\nذكره ابن العربي في \"أحكام القرآن\" ٣/ ١١١٣.\n(٨) لم أجده.\n(٩) عبد الله بن محمد بن منصور بن الجنيد الرازي لم أجده.\n(١٠) محمد بن الحسين بن إبراهيم العامري، أبو جعفر بن إشكاب البغدادي، صدوق =","vol":"15","page":345},{"text":"مفضل (١)، حدثنا جندل بن علي، عن إسماعيل بن سمعان (٢)، عن أبي عمر زاذان (٣)،\nعن ابن الحنفية (٤): ﴿وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ﴾ قال: هو علي بن أبي طالب -﵁- (٥).\n* * *\n_________\n= توفي سنة (٢٦١ هـ)، روى له البخاري وأبو داود والنسائي.\nانظر: \"تهذيب الكمال\" ٢٥/ ٧٩، \"التقريب\" (٥٨٢١).\n(١) أحمد بن المفضل القرشي، الأموي، مولى عثمان، قال أبو حاتم: كان صدوقًا، وكان من رؤساء الشيعة، وقال الحافظ: صدوق، شيعي في حفظه شيئ، توفي سنة (٢١٥ هـ).\nانظر: \"الجرح والتعديل\" ٢/ ٧٧، \"تهذيب الكمال\" ١/ ٤٨٧، \"التقريب\" (١٠٩).\n(٢) جندل بن علي وإسماعيل بن سمعان لم أجدهما.\n(٣) أبو عمر زاذان الكوفي، صدوق، يرسل، وفيه تشيع.\n(٤) محمد بن علي بن أبي طالب، ثقة، عالم.\n(٥) [١٦٠٦] الحكم على الإسناد:\nفيه من لم أجده، وفيه زاذان، وابن المفضل شيعيان.\nذكره ابن الجوزي في \"زاد المسير\" ٤/ ٣٤٢.","vol":"15","page":346},{"text":"<span data-type=\"title\" id=toc-2126>١٤ - سُورَة إِبْرَاهِيم</span>","vol":"15","page":347},{"text":"سورة إبراهيم ﵇ مكية (١)\n_________\n(١) قال الحافظ أبو عمرو عثمان الداني: سورة إبراهيم مكية إلا آيتان منها نزلتا بالمدينة في قتلى قريش يوم بدر، كذا قال ابن عباس -﵁- ومجاهد وعطاء وقتادة، وهما قوله تعالى:\n﴿أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ (٢٨) جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ (٢٩)﴾ وهي خمسون آية في البصري، وآيتان في الكوفي وأربع في المدنيين والمكي وخمس في الشامي اختلافها سبع آيات ﴿لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾، ﴿أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾. لم يعدهم الكوفي والبصري وعدهما الباقون.\n﴿قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ﴾ لم يعدها الكوفي والشامي، وعدّها الباقون.\n﴿وَيَأْتِ بِخَلْقٍ جَدِيدٍ﴾ عدّها المدني الأول والكوفي والشامي، ولم يعدها الباقون.\n﴿وَفَرْعُهَا فِي السَّمَاءِ﴾ لم يعدها المدني الأول، وعدّها الباقون.\n﴿وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ﴾ لم يعدها البصري، وعدّها الباقون.\n﴿عَمَّا يَعْمَلُ الظَّالِمُونَ﴾ عدّها الشامي، ولم يعدها الباقون.\nوقد قال في باب ذكر الأعداد وإلى من تنسب من أئمة الأمصار: اعلم أيدك الله بتوفيقه أن الأعداد التي يتداولها الناس بالنقل ويعدون بها في الآفاق قديمًا وحديثًا ستة:\nعدد أهل المدينة الأول والأخير -عدد أهل مكة- عدد أهل الكوفة -عدد أهل البصرة- عدد أهل الشام.\nفأمّا عدد أهل المدنية الأول -العدد المدني الأول- فرواه أهل الكوفة عنهم ولم ينسبوه إلى أحد منهم ولا أسندوه بل أوقفوه على جماعتهم وقد رواه نافع بن عبد الرحمن بن أبي نعيم القاري، عن أبي جعفر يزيد بن القعقاع وشيبة بن نصاح -مولى أم سلمة زوج النبي -ﷺ-- وهو الذي كان يعد به القدماء من أصحاب نافع، ورواه عامة البصريين عن عثمان بن سعيد ورش عنه. =","vol":"15","page":349},{"text":"وهي ثلاثة آلاف وأربعمائة وثلاثون حرفًا وثمان مائة وإحدى وثلاثون كلمة واثنان وخمسون آية (في الكوفي وإحدى وخمسون في البصري وأربع في المدنيين) (١).\n[١٦٠٧] أخبرنا أبو الحسن علي بن محمد بن الحسين الخبازي (٢) -غير مرة- قال: حدثنا أبو بكر أحمد بن إبراهيم (٣)\n_________\n= وأمّا عدد أهل المدينة الأخير -العدد المدني الأخير- فرواه إسماعيل بن جعفر وعيسى بن مينا قالون -المدنيان- عن سليمان بن مسلم بن جماز عن أبي جعفر وشيبة بن نصاح.\nوأما عدد أهل مكة -العدد المكي- فرواه عبد الله بن كثير القاري عن مجاهد بن جبر عن عبد الله بن عباس، عن أُبي بن كعب مرفوعًا عليه.\nوأما عدد أهل الكوفة -العدد الكوفي- فرواه حمزة بن حبيب الزيات عن ابن أبي ليلى، عن عبد الرحمن السلمي، عن علي بن أبي طالب مرفوعًا ورواه عن حمزة الكسائي وسليم بن عيسى كذلك.\nوأما عدد أهل البصرة -العدد البصري- فرواه المعلي بن عيسى الوراق وغيره عن عاصم الحجدري موقوفًا عليه وبه كان يعد أيوب بن المتوكل ويعقوب بن إسحاق. وأمّا عدد أهل الشام -العدد الشامي- فرواه أيوب بن تميم القاري عن يحيى بن الحارث الذماري وعن عبد الله بن عامر القاري، عن أبي الدرداء، عن عثمان ﵄، وعن سائر الصحابة الكرام المراجع: انظر \"البيان في محمد آي القرآن\" للداني (ص ١٧١)، وانظر \"القول الوجيز في فواصل الكتاب العزيز\" للمخللاتي (ص ١٠١ - ١٠٣).\n(١) سقط من الأصل وفي (م)، والمثبت من (ز).\n(٢) إمام ثقة.\n(٣) أبو بكر الإسماعيلي، الإمام، الحافظ الحجة.","vol":"15","page":350},{"text":"وأبو الشيخ (١) عبد الله بن محمد (٢)، قال: حدثنا أبو إسحاق إبراهيم بن شريك (٣)، قال: حدثنا أحمد بن يونس اليربوعي (٤)، قال: حدثنا سلام ابن سليم المدائني (٥)، قال: حدثنا هارون بن كثير (٦)، عن زيد بن أسلم (٧)، عن أبيه (٨)، عن أبي أمامه (٩)، عن أُبي بن كعب -﵁- (١٠) قال، قال رسول الله -ﷺ-: \"من قرأ سورة إبراهيم ﵇ أعطي من الأجر حسنات بعدد من عبد الأصنام وعدد من لم يعبدها\" (١١).\n_________\n(١) طمس في الأصل، (أ)، والمثبت في (ز)، (م).\n(٢) الإمام، الحافظ، الصادق، محدث أصبهان.\n(٣) الإمام، المحدث الثقة.\n(٤) أبو عبد الله التميمي، ثقة، حافظ.\n(٥) أبو سليمان المدائني، متروك.\n(٦) مجهول.\n(٧) أبو عبد الله وأبو أسامة المدني، ثقة، عالم، وكان يرسل.\n(٨) أسلم، القرشي العدوي، ثقة\n(٩) صحابي مشهور.\n(١٠) صحابي جليل.\n(١١) [١٦٠٧] الحكم على الإسناد:\nوالحديث واه؛ لأجل سلام الطويل وشيخه هارون بن كثير كما قال ابن عدي في \"الكامل\"، والعقيلي في \"الضعفاء\" بل قال الإمام الشوكاني: حديث: من قرأ فاتحة الكتاب أعطي من الأجر كذا، فذكر فضل سورة سورة إلى آخر القرآن رواه العقيلي عن أُبي بن كعب مرفوعًا، قال ابن المبارك: أظن الزنادقة وضعته ... ولهذا الحديث طرق كلها باطلة موضوعة ... ولا خلاف بين الحفاظ بأن حديث أُبي بن كعب هذا موضوع وقد اغتر به جماعة من المفسرين فذكره في تفاسيرهم كالثعلبي والواحدي والزمخشري ولا جرم فليسوا من أهل هذا الشأن. =","vol":"15","page":351},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-2127>١ </span>- قوله -﷿-: ﴿الر﴾\nابتداء ﴿كِتَابٌ﴾ خبره وإن شئت قلت: هذا كتاب ﴿أَنْزَلْنَاهُ إِلَيْكَ﴾ يا محمد، يعني القرآن ﴿لِتُخْرِجَ النَّاسَ﴾ لتدعوهم (﴿مِنَ الظُّلُمَاتِ﴾ ظلمات الضلالة والجهالة ﴿إِلَى النُّورِ﴾ نور الإيمان والعلم) (١) ﴿بِإِذْنِ رَبِّهِمْ﴾ بتوفيقه إيّاهم ولطفه بهم ﴿إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ﴾.\n\n<span data-type=\"title\" id=toc-2128>٢ </span>- (قوله -﷿-) (٢) ﴿اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾\nقرأ أهل المدينة، وقرأ أهل الشام: (الله) برفع الهاء على الاستئناف وخبره فيما بعده وقرأ الآخرون بالخفض، نعتًا لـ ﴿الْعَزِيزِ الْحَمِيدِ﴾، وقال أبو عمر: الخفض على التقديم والتأخير مجازه: ﴿إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ (١) اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾ كقول القائل: مررت بالظريف عبد الله.\n_________\n= \"الفوائد المجموعة\" للشوكاني (ص ٢٩٦)، باب فضائل القرآن\nالتخريج:\nوانظر كتاب \"الموضوعات\" لابن الجوزي ١/ ٣٩٠ - ٣٩١ (٤٧١)، \"الضعفاء الكبير\" للعقيلي ١/ ١٥٦، \"تنزيه الشريعة\" لابن عراق ١/ ٢٨٥، كتاب فضائل القرآن الفصل الأول.\n(١) في (ز) بجمع النص هكذا: ﴿مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾ من ظلمات الضلالة والجهالة إلى نور الإيمان والعلم، وفي (م) أثبت الشرح دون النص.\n(٢) زيادة من الأصل.","vol":"15","page":352},{"text":"كقول (١) الشاعر:\nلو كنت ذا نبل وذا شزيب (٢) ... ما خفت شدّات الخبيث الذيب <span data-type=\"title\" id=toc-2129>(٣)</span>\nوكان يعقوب (بن إسحاق) (٤) الحضرمي إذا وقف على الحميد رفع قوله \"الله\" وإذا وصل خفض.\n﴿وَوَيْلٌ لِلْكَافِرِينَ مِنْ عَذَابٍ شَدِيدٍ﴾.\n\n٣ - قوله -﷿-: ﴿الَّذِينَ يَسْتَحِبُّونَ﴾\n_________\n(١) في (ز): قال.\n(٢) في الأصل: شديد.\n(٣) في الأصل: الدين، وهو خطأ، قال ابن منظور: الشزيب: القضيب من الشجر قبل أن صلح وجمعه شزوب، \"لسان العرب\" لابن منظور ١/ ٤٩٤، والبيت شاهد للنعت الذي يتقدم على المنعوت فيعرب الاسم الذي بعده حينئذ بدلًا، مثل هذِه الآية قال النحاة، الأصل (صراط الله العزيز الحميد)، انظر \"جامع البيان\" للطبري ١٣/ ١٨٠، وهكذا ذكر البيت الزمخشري في \"الفائق في غريب الحديث\" ٢/ ٢٤٢ (شزب). وكذلك في هامش \"غريب الحديث\" لابن الجوزي ١/ ٥٣٧ ولكن ذكر الألوسي في \"روح المعاني\" ٥/ ١٨٢:\nلو كنتُ ذا نبل وذا تشديب ... لم أخش شدات الخبيث الذيب\nوهو خطأ وقال أبو زرعة: قرأ نافع وابن عامر ﴿اللَّهِ الَّذِي لَهُ﴾ بالرفع على الاستئناف؛ لأن الذي قبله رأس آية وقرأ الباقون (إلى صراط العزيز الحميد الله) بالخفض لأنه بدل من (الحميد) ولا يجوز أن يقول نعت للحميد وإنما هو كقولك مررت يزيد الظريف، فإن قلت: بالظريف زيد عاد بدلًا ولم يكن نعتًا. \"الحجة\" لابن زنجلة.\n(٤) سقط من الأصل، وثبت فيهما.","vol":"15","page":353},{"text":"يختارون ﴿الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ﴾ ويصرفون يمنعون الناس عن دين الله ﴿وَيَبْغُونَهَا عِوَجًا﴾ ويطلبونها زيغًا وميلًا والعوج بكسر العين: في الدين والأمر والأرض وكل ما لم يكن قائمًا والعوج (بفتح العين) (١) في كل ما كان قائمًا كالحائط والرمح ونحوهما ﴿أُولَئِكَ فِي ضَلَالٍ بَعِيدٍ﴾.\n\n<span data-type=\"title\" id=toc-2130>٤ </span>- قوله -﷿-: ﴿وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ﴾\nبلغتهم ليفهموا عند (٢) بيانه قوله ﴿لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾.\n\n<span data-type=\"title\" id=toc-2131>٥ </span>- (قوله -﷿-) (٣): ﴿وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾\nبالدعوة ﴿وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ﴾ قال ابن عباس وأُبي بن كعب ومجاهد وقتادة: بنعم الله وقال مقاتل: بوقائع الله في الأمم السالفة، وإنما أراد بما كان في أيام الله من النعمة والمحنة فاكتفي (٤) بذكر الأيام عنه لأنها كانت معلومة عندهم ﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ﴾ قال أهل المعاني: أراد لكل\n_________\n(١) في (م) وفي الأصل: بالفتح.\n(٢) في (ز)، (م): عنه.\n(٣) سقط من (ز).\n(٤) في (ز): فاجتزئ.","vol":"15","page":354},{"text":"مؤمن، فإن (١) الشكر والصبر من خصال المؤمنين وأفعالهم.\n\n<span data-type=\"title\" id=toc-2132>٦ </span>- قوله -﷿-: ﴿وَإِذْ قَالَ مُوسَى لِقَوْمِهِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ أَنْجَاكُمْ مِنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءَكُمْ﴾\nقال الفراء: العلة الجالبة لهذِه الواو أن الله تعالى أخبرهم أن آل فرعون كانوا يعذبونهم بأنواع من (٢) العذاب غير التذبيح وبالتذبيح، وأمّا طرح الواو في قوله ﴿يُذَبِّحُونَ﴾ (٣) و﴿يُقَتِّلُونَ﴾ (٤) فإنه أراد تفسير صفات العذاب الذي كانوا يسومونهم.\nقوله -﷿-: ﴿وَيَسْتَحْيُونَ نِسَاءَكُمْ﴾ يتركونهن أحياء فيقتلونهن، ومنه قول النبي -ﷺ-: \"اقتلوا شيوخ المشركين واستحيوا شرخهم\" (٥) أي\n_________\n(١) في (ز)، (م): لأن.\n(٢) من (ز).\n(٣) في قوله تعالى ﴿يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُذَبِّحُونَ أَبْنَاءَكُمْ﴾ [البقرة: ٤٩].\n(٤) في قوله تعالى ﴿يَسُومُونَكُمْ سُوءَ الْعَذَابِ يُقَتِّلُونَ أَبْنَاءَكُمْ﴾ [الأعراف: ١٤١].\n(٥) في (ز): شروخهم، والمثبت الوارد في الحديث الذي أخرجه الترمذي في أبواب السير، باب ما جاء في النزول على الحكم (١٦٣٢) فقال: حدثنا أبو الوليد الدمشقي، حدثنا الوليد بن مسلم، عن سعيد بن بشير، عن قتادة، عن الحسن، عن سمرة بن جندب أن رسول الله -ﷺ- قال: \"اقتلوا شيوخ المشركين واستحيوا شرخهم\" والشرخ الغلمان الذين لم ينبتوا، هذا حديث حسن صحيح غريب، ورواه حجاج بن أرطاة عن قتادة نحوه، وأخرجه أبو داود في كتاب الجهاد، باب قتل النساء (٢٦٧٠) -قال- حدثنا سعيد بن منصور، حدثنا هشيم، حدثنا حجاج، حدثنا قتادة، عن الحسن بن سمرة بن جندب قال قال رسول الله -ﷺ-: \"اقتلوا شيوخ المشركين واستبقوا شرخهم\".","vol":"15","page":355},{"text":"دعوا أبناءهم أحياء ﴿وَفِي ذَلِكُمْ بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-2133>٧ </span>- قوله -﷿-: ﴿وَإِذْ تَأَذَّنَ رَبُّكُمْ﴾\nأي: أعلم، وقال (١) دليله قراءة (٢) عبد الله (بن مسعود ﵁) (٣).\nقوله -﷿-: ﴿وَإِذْ تَأَذَّنَ رَبُّكُمْ﴾ يقال آذان وتأذن بمعنى واحد مثل أوعد وتوعد ﴿لَئِنْ شَكَرْتُمْ﴾ نعمتي فآمنتم، أطعتم ﴿لَأَزِيدَنَّكُمْ﴾ في النعمة قال ابن عيينة: الشكر بقاء النعمة وثمن الزيادة ومرضات الرب (٤) وقيل: الشكر (قيد الموجود وصيد المفقود) (٥) ﴿وَلَئِنْ كَفَرْتُمْ﴾ نعمتي فجحدتموها ولم تشكروها ﴿إِنَّ عَذَابِي لَشَدِيدٌ﴾.\n\n<span data-type=\"title\" id=toc-2134>٨ </span>- قوله -﷿-: ﴿وَقَالَ مُوسَى إِنْ تَكْفُرُوا أَنْتُمْ وَمَنْ فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ﴾\nعن خلقه (حميد) محمود في أفعاله لأنه فيها (عادل متفضل) (٦).\n\n<span data-type=\"title\" id=toc-2135>٩ </span>- قوله -﷿-: ﴿أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِنْ قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ لَا يَعْلَمُهُمْ إِلَّا اللَّهُ﴾\nيعني من كان بعد قوم عاد وثمود.\n_________\n(١) سقط من الأصل، وثبت في (ز).\n(٢) قال الطبري: وذكر عن ابن مسعود -﵁- أنه كان يقرأ ﴿وَإِذْ تَأَذَّنَ رَبُّكُمْ﴾ (وإذ قال ربكم) \"جامع البيان\" ١٣/ ١٨٥.\n(٣) سقط من (ز).\n(٤) في (م): للرب.\n(٥) في (ز): قيد للموجود وصيد للمفقود.\n(٦) في (ز): متفضل وعادل، وفي (م) متفضل أو عادل.","vol":"15","page":356},{"text":"وكان (١) ابن مسعود يقرؤها: (وعادًا وثمود والذين من بعدهم لا يعلمهم إلا الله) ثم يقول: كذب النسابون (٢).\n﴿جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ﴾ قال ابن مسعود ﵁: عضّوا على أيديهم غيظا (٣)، ومثله قال ابن زيد وقرأ: ﴿عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ﴾ (٤).\nوقال ابن عباس ﵄: لما سمعوا كتاب الله تعالى عجبوا ورجعوا بأيديهم إلى أفواههم (٥) وقال مجاهد وقتادة: كذبوا\n_________\n(١) في الأصل: قال.\n(٢) قد أسند الطبري ذلك إلى عبد الله بن مسعود رضي الله أنه كان يقرؤها (وعادًا وثمود والذين من بعدهم لا يعلمهم إلا الله) ثم يقول: كذب النسابون. \"جامع البيان\" ١٣/ ١٨٧. وقال الإمام عبد الرحمن الأثري (٩٨٧) حديث: كذب النسابون قال الله تعالى ﴿وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا﴾ رواه ابن عساكر وابن سعد به مرفوعًا، \"تمييز الطيب\" لعبد الرحمن الشيباني (ص ١٣٦)، وقال العلامة القرطبي: قد روي عن النبي -ﷺ- لمّا سمع النسابين ينسبون إلى معد بن عدنان ثم زادوا فقال: كذب النسابون، إن الله يقول: ﴿لَا يَعْلَمُهُمْ إِلَّا اللَّهُ﴾.\nوقال ابن عباس -﵁- أنه قال: بين عدنان وإسماعيل ﵇ ثلاثون أبًا لا يعرفون، وقد ذكر القرطبي قول ابن مسعود -﵁- المذكور. \"الجامع لأحكام القرآن\" ٩/ ٣٤٤، وأثر ابن عباس -﵁- في \"الدر المنثور\" للسيوطي ٤/ ١٣٤، وعزاه إلى ابن أبي حاتم، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٩/ ٣٤٤ - ٣٤٥.\n(٣) قد أسند الطبري إلى عبد الله بن مسعود -﵁-، وابن زيد هذا القول في \"جامع البيان\" ١٣/ ١٨٨.\n(٤) آل عمران: ١١٩.\n(٥) أسند الطبري إلى عبد الله بن عباس -﵁- أثره في \"جامع البيان\" ١٣/ ١٨٩.","vol":"15","page":357},{"text":"الرسل وردوا ما جاءوا به (١).\nوقال الأخفش وأبو عبيدة: أي تركوا ما أمروا به وكفوا عنه ولم يمضوه ولم يؤمنوا به، والعرب تقول للرجل إذا أمسك عن الجواب فلم يجب (٢) وسكت: قد رد يده في فيه، قال القتيبي: إنّا لم نسمع أحدًا من العرب يقول قد (٣) رد يده في فيه إذا ترك ما أمر به، وإنما المعنى: أنّهم عضوا على الأيدي خنقًا وغيظا، كقول الشاعر:\nيردون في (٤) فيه عشر الحسود\nيعني أنهم يغيظون الحسود حتى بعض على أصابعه العشرة.\nوقال آخر:\nقد أمتي أنامله أزمة ... فأضحى يعض عليّ الوظيفا\nوقال الكلبي: يعني أن (٥) الأمم ردوا أيديهم في أفواه أنفسهم، أي: وضعوا الأيدي على الأفواه إشمارة إلى الرسل أن اسكتوا، وقال مقاتل (٦): فردوا أيديهم في أفواه الرسل يسكتوهم بذلك.\n_________\n(١) كذا أسند عنهما الطبري فيما سبق، وضعف القول الآتي الذي ذكره المؤلف عن الأخفش وأبي عبيدة، حيث قال: وهذا قول لا وجه له.\n(٢) في (ز): يجبك.\n(٣) سقط من (ز).\n(٤) سقط من (ز).\n(٥) من (ز).\n(٦) ذكر البغوي هذا القول والذي قبله في \"معالم التنزيل\" ٤/ ٣٣٨.","vol":"15","page":358},{"text":"﴿وَقَالُوا﴾ يعني الأمم للرسل (١) ﴿إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُمْ بِهِ وَإِنَّا لَفِي شَكٍّ مِمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ﴾ موجب للريبة موقع للتهمة (٢).\n\n<span data-type=\"title\" id=toc-2136>١٠ </span>- قوله -﷿-: ﴿قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ يَدْعُوكُمْ لِيَغْفِرَ لَكُمْ مِنْ ذُنُوبِكُمْ﴾\nمن صلة ﴿وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُسَمًّى﴾ الموت فلا يعاجلكم بالموت والهلاك ﴿قَالُوا﴾ للرسل ﴿إِنْ أَنْتُمْ﴾ (ما أنتم) (٣) ﴿إِلَّا بَشَرٌ مِثْلُنَا﴾ في الصورة والهيئة، ولستم ملائكة وإنما ﴿تُرِيدُونَ﴾ بقولكم هذا ﴿أَنْ تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتُونَا بِسُلْطَانٍ مُبِينٍ﴾ حجة بينة على صحة (٤) دعواكم (٥) والسلطان في القرآن على وجهين: مملكة (٦) وحجة، فالمملكة قوله: ﴿وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ﴾، ﴿وَمَا كَانَ لَهُ عَلَيْهِمْ مِنْ سُلْطَانٍ﴾ (٧)، والحدة قوله: ﴿إِنْ عِنْدَكُمْ مِنْ سُلْطَانٍ بِهَذَا﴾ (٨) وقوله: ﴿فَأْتُونَا بِسُلْطَانٍ﴾ (حجة بينة على صحة دعواكم) (٩).\n_________\n(١) سقط من (م).\n(٢) في (م): التهمة.\n(٣) زيادة من (ز)، (م).\n(٤) في الأصل: حجة.\n(٥) في (ز): دخولكم.\n(٦) في (م): ملكة في الموضعين.\n(٧) سبأ: ٢١.\n(٨) يونس: ٦٨.\n(٩) تكرار في (ز).","vol":"15","page":359},{"text":"<span data-type=\"title\" id=toc-2137>١١ </span>- قوله -﷿-: ﴿قَالَتْ لَهُمْ رُسُلُهُمْ إِنْ نَحْنُ إِلَّا بَشَرٌ مِثْلُكُمْ وَلَكِنَّ اللَّهَ يَمُنُّ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ﴾\nبالنبوة والحكمة ﴿وَمَا كَانَ لَنَا أَنْ نَأْتِيَكُمْ بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-2138>١٢ </span>- ﴿وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا﴾\nبين لنا الرشد وبصّرنا طريق النجاة ﴿وَلَنَصْبِرَنَّ﴾ لام القسم مجازه: والله لنصبرنّ ﴿عَلَى مَا آذَيْتُمُونَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ﴾.\n\n<span data-type=\"title\" id=toc-2139>١٣ </span>- قوله -﷿-: ﴿وَقَالَ الَّذِينَ كَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّكُمْ مِنْ أَرْضِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا﴾\nيعنون: إلا أن ترجعوا وحتى ترجعوا إلى دينينا ﴿فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-2140>١٤ </span>- ﴿وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِنْ بَعْدِهِمْ﴾\nأي: من بعد هلاكهم ﴿ذَلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ﴾ أي: مقامه وقيامه بين يديَّ، فأضاف قيام العبد إلى نفسه، كما تقول: ندمت على ضربك، أي: ضربي إياك، وسررت برؤيتك، أي: برؤيتي إليك (١) وقال الله تعالى ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ (٢) أي: رزقي إياكم، وإن شئت قلت: ﴿ذَلِكَ لِمَنْ خَافَ مَقَامِي﴾\n_________\n(١) في (ز)، (م): إياك.\n(٢) الواقعة: ٨٢.","vol":"15","page":360},{"text":"أي (١): قيامي عليه وحفظي أسبابه، بيانه قوله تعالى ﴿أَفَمَنْ هُوَ قَائِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ﴾ (٢)، وقال الأخفش ﴿ذَلِكَ لِمَنْ خَافَ مَقَامِي﴾ أي: عذابي ﴿وَخَافَ وَعِيدِ﴾ أي (٣): القرآن.\n\n<span data-type=\"title\" id=toc-2141>١٥ </span>- قوله -﷿-: ﴿وَاسْتَفْتَحُوا﴾\nاستقضوا واستنصروا.\nقال ابن عباس ﵁ ومقاتل (٤): يعني: الأمم وذلك أنهم قالوا: إن كان هؤلاء الرسل صادقين فعذبنا، نظيره: ﴿ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ﴾ (٥)، ﴿قَالُوا اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ﴾ (٦).\nوقال مجاهد وقتادة (٧): يعني الرسل، وذلك أنهم لما يئسوا من إيمان قومهم استنصروا الله تعالى ودعوا على قومهم بالعذاب، بيانه: قول نوح ولوط وموسى ﵈ (٨) ﴿وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ﴾.\n_________\n(١) في (م): يعني.\n(٢) الرعد: ٣٣.\n(٣) في (ز): يعني.\n(٤) سقط من (م)، وكذا نقل عنهما البغوي في \"معالم التنزيل\" ٣/ ٢٨.\n(٥) العنكبوت: ٢٩.\n(٦) الأنفال: ٣٢.\n(٧) نقل عنهما البغوي فيما سبق والطبري في \"جامع البيان\" ١٣/ ١٩٣.\n(٨) وقول نوح ﵇: ﴿رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾، وقول لوط ﵇ ﴿رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ (١٦٩)﴾، وقول موسى ﵇ ﴿رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ﴾.","vol":"15","page":361},{"text":"قال مجاهد: معاند للحق مجانبه، وقال إبراهيم: الناكب عن الحق، وقال ابن عباس ﵄ المعرض، وقال قتادة: العنيد الذي أبي (١) أن يقول: لا إله إلا الله، وقال مقاتل: المتكبر، وقال ابن كيسان: الشامخ بأنفه وقال ابن زيد: المخالف للحق، العرب تقول: شر الإبل (٢) العنيد الذي يخرج عن الطريق قال (٣) غيره: المزيد العاصي، يقال: عند العرق، إذا لم يرقا دمه، وقال بعض أهل المعاني: المعاند والعنود والعنيد هو المعارض بالخلاف وأصله من العند وهو العنت (٤) قال الشاعر:\nإذا نزلت فاجعلاني وسطا ... إنّي كبيرْ (٥) لا أطيق العنّدا\n_________\n(١) في (ز): يأبى، والمثبت موافق لما روى الطبري بسنده عن قتادة في \"جامع البيان\" ١٣/ ١٩٤.\n(٢) في (ز): شر الأهل، وهو تصحيف.\n(٣) زيادة من (م)، وفي (ز): الذي يخرج عن الحق غير المريد، وفي الهامش: المرتد وقد ذكر معظم هذِه الأقوال الطبري في \"جامع البيان\" ١٣/ ١٩٤، والقرطبي فيما سبق.\n(٤) في (م): الناحية. والظاهر أن فيها سقطًا كثيرًا فحاولوا إثبات السقط بالتخمين، والشعر أيضًا ساقط فيها.\n(٥) في (ز): كثير، وقال ابن منظور في مادة (عند): عند عن الشيء والطريق يعند ويعند عنودًا، فهو عنود، وعَنِد عَنَدًا: تباعد وعدل، وناقة عنود لا تخالط الإبل، تباعد الإبل فترعى ناحية أبدًا، والجمع عُنُد ... وعواندُ وعُنّد قال: إذا رحلت فاجعلوني وسطًا إني كبير لا أُطيق العُنّدا، جمع بين الطاء والدال، وهو إلغاء. \"لسان العرب\" لابن منظور ٣/ ٣٠٧ (عند).","vol":"15","page":362},{"text":"<span data-type=\"title\" id=toc-2142>١٦ </span>- قوله -﷿-: ﴿مِنْ وَرَائِهِ جَهَنَّمُ﴾\nأي أمامه وقدّامه، كما تقول (١) إن الموت من ورائك، قال الله -﷿-: ﴿وَكَانَ وَرَاءَهُمْ مَلِكٌ﴾ (٢) وقال الشاعر (٣):\nأتوعدني وراء بني رياح ... كذبت لتقصرنّ يداك (٤) دوني (٥)\nأي: قدامهم، قال أبو عبيدة: هو من الأضداد، وقال الأخفش: هو كما يقال: (هذا الأمر) (٦) من روائك (يراد أنه) (٧) سيأتيك وأنا (٨) من رواء فلان يعني أصِلَ إليه، قال الشاعر:\nعسى الكرب الذي أمسيت فيه ... يكون (٩) وراءه فرج قريب\nوقال بعضهم: إنما يجوز هذا في الأوقات لأن الوقت يمر عليك\n_________\n(١) في (ز): يقال.\n(٢) الكهف: ٧٩، والمعنى: كان أمامهم ملك يأخذ كل سفينة صالحة غصبًا.\n(٣) جرير بن عطية الكلبي اليربوعي.\n(٤) في الأصل: بذلك، والمثبت من (ز)، (م).\n(٥) والشاهد هنا أن قوله: (وراء بني رياح) يعني: قدّام بني رياح وأمامهم، هكذا قال الطبري في \"جامع البيان\" ١٣/ ١٩٤ - ١٩٥.\n(٦) في (م): هو.\n(٧) في (م): أي.\n(٨) طمس في الأصل، والمثبت من (ز)، (م).\n(٩) طمس في الأصل، والمثبت من (ز)، (م).","vol":"15","page":363},{"text":"فيصير خلفك إذا جزته، وقال مقاتل: ﴿مِنْ وَرَائِهِ جَهَنَّمُ﴾ يعني (١) بعده.\n[١٦٠٨] وكان أستاذنا (٢) أبو القاسم الحبيبي (٣) يقول (٤): الأصل في هذا أن كل من وارى عنك شيئًا من خلف أو قدَّام فهو وراءه (٥) ﴿وَيُسْقَى مِنْ مَاءٍ﴾ ثم بين ذلك الماء فقال: ﴿صَدِيدٍ﴾ وهو القيح والدم، وقال قتادة: هو ماء يخرج من بين جلد الكافر ولحمه، وقال محمد بن كعب، والربيع بن أنس: هو غسالة أهل النار، وذلك ما يسيل من فروج (٦) الزناة يسقاه (٧) الكافر.\n\n<span data-type=\"title\" id=toc-2143>١٧ </span>- قوله -﷿-: ﴿يَتَجَرَّعُهُ﴾\nيتحساه ويشربه بالجرع لا بمرة واحدة لمرارته وحرارته ﴿وَلَا يَكَادُ يُسِيغُهُ﴾ يكاد صلة مجازه: ولا يسيغه كقوله ﴿لَمْ يَكَدْ يَرَاهَا﴾ (٨) أي: (لم يرها) (٩) قال ابن عباس ﵄: لا\n_________\n(١) في (م) أي، وفي (ز): يعني جهنم.\n(٢) زيادة من (ز).\n(٣) في (م): غير واضحة، والحبيبي قيل: كذبه الحاكم.\n(٤) سقط من (ز).\n(٥) [١٦٠٨] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم.\n(٦) في (ز): قروح.\n(٧) في الأصل: يسقي.\n(٨) في قوله تعالى: ﴿إِذَا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا﴾ [النور: ٤٠].\n(٩) في (م): لم قال بزيادة ألف وإسقاط الواو، يراها.","vol":"15","page":364},{"text":"يجيزه، وقيل (١): لا يمر به.\nروى أبو أمامة ﵁ عن النبي -ﷺ- في هذِه الآية قال: يقرب إليه فيكرهه، فإذا أدني منه شوي وجهه ووقعت فروة رأسه، فإذا شربه قطع (أمعاءه حتى تخرج من دبره يقول الله تعالى ﴿وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ﴾ (٢) (٣)، وقال تعالى ﴿يَشْوِي الْوُجُوهَ بِئْسَ الشَّرَابُ﴾ (٤).\nقوله -﷿-: ﴿وَيَأْتِيهِ الْمَوْتُ مِنْ كُلِّ مَكَانٍ﴾ أي من أعضائه فيجدهم الموت وألمه وقال إبراهيم التيمي: حتى من تحت (٥) كل شعرة في (٦) جسده، وقال الضحاك: حتى من إبهام رجله، وقال الأخفش: يعني البلايا التي تصيب الكافر في النار سمّاها (٧) موتًا ﴿وَمَا هُوَ بِمَيِّتٍ﴾ ولا تخرج نفسه فيستريح وقال ابن جريج: تعلق نفسه عند حنجرته فلا تخرج من فيه فيموت ولا ترجع إلى مكانها من جوفه فتنفعه الحياة،\n_________\n(١) ساقطة من الأصل.\n(٢) من كلمة: أمعاءه إلى كلمة: حميمًا ساقط من (م).\n(٣) محمد: ١٥.\n(٤) أول الآية ﴿وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرَابُ﴾ [الكهف: ٢٩]، وهكذا أسند الحديث الطبري في \"جامع البيان\" ١٣/ ١٩٦، والإمام البغوي في \"معالم التنزيل\" ٤/ ٣٤٢.\n(٥) سقط من الأصل.\n(٦) في الأصل: من.\n(٧) سقط من (م).","vol":"15","page":365},{"text":"نظيرها قوله تعالى ﴿لَا يَمُوتُ فِيهَا وَلَا يَحْيَى﴾ (١). ﴿مِنْ وَرَائِهِ﴾ أمامه ﴿عَذَابٌ غَلِيظٌ﴾ شديد.\n\n<span data-type=\"title\" id=toc-2144>١٨ </span>- قوله -﷿-: ﴿مَثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ﴾\nاختلف النحاة في رافع (مثل) فقال (٢) الفراء (٣): أضاف المثل إلى الكافرين والمثل للأعمال؛ لأن العرب تقدم الأسماء؛ لأنها أعرف ثم (تأتي بالخبر الذي تخبر به) (٤) عنه صاحبه، ومجاز الآية: مثل أعمال الذين كفروا بربهم كرماد، نظيرها قوله تعالى ﴿الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ﴾ (٥) أي: أحسن خلق كل شيء خلقه (٦).\nوقوله تعالى ﴿وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ﴾ (٧) (معناه: ويوم القيامة ترى وجوه الذين كذبوا على الله مسودة) (٨)، وقال سيبويه: في الآية إضمار معناها: ومما نقص\n_________\n(١) طه: ٧٤.\n(٢) في (ز)، (م): قال.\n(٣) في \"معاني القرآن\" ٢/ ٧٢ - ٧٣ في معنى الآية: أضاف المثل إليهم ثم قال: ﴿أَعْمَالُهُمْ كَرَمَادٍ﴾ والمثل للأعمال، والعرب تفعل ذلك، قال الله -﷿- ﴿وَيَوْمَ الْقِيَامَةِ﴾ الآية.\n(٤) في الأصل: يأتي الخبر الذي تخبر عنه، وهذِه الزيادة من عند المصنف، ليست في كتاب الفراء.\n(٥) السجدة: ٧.\n(٦) زيادة من (م).\n(٧) الزمر: ٦٠.\n(٨) ساقط من (م).","vol":"15","page":366},{"text":"عليك ﴿مَثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ﴾، ثم ابتدأ وأخذ يفسر (١) فقال ﴿أَعْمَالُهُمْ كَرَمَادٍ﴾ وإن شئت جعلت مثل (٢) صلة فقلت: الذين كفروا بربهم أعمالهم ﴿اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ﴾ وصف اليوم بالعصوف وهو من صفة الريح؛ لأن الريح تكون فيه كما يقال: يوم بارد وحار (٣)، لأن البرد والحر يكونان. فيه، وليل نائم ونهار صائم، وقال الله تعالى ﴿وَالنَّهَارَ مُبْصِرًا﴾ (٤) و﴿مَكْرُ اللَّيْلِ وَالنَّهَارِ﴾ (٥) وقال الشاعر:\nيومين غيمين ويومًا شمسًا (٦)\nقال الفراء (٧): إن شئت قلت في يوم ذي عصوف، وإن شئت قلت: في يوم عاصف الريح، فحذف الريح؛ لأنها قد ذكرت قبل ذلك كقول الشاعر:\nإذا جاء مظلم الشمس كاسف\n_________\n(١) سقط من الأصل.\n(٢) في (ز)، (م): المثل.\n(٣) في الأصل: هار، وهو تصحيف.\n(٤) يونس: ٦٧.\n(٥) سبأ: ٣٣.\n(٦) البيت من الرجز ذكره الفراء هكذا بقوله: وقد أنشدني بعضهم ... فوصف اليومين بالغيمين وإنما يكون الغيم فيهما.\n(٧) أيضًا ذكره الفراء بقوله: كما قال الشاعر:\nفيضحك عرفان الدروع جلودنا ... إذا جاء مظلم الشمس كاسف\n\"معاني القرآن\" له ٢/ ٧٣ - ٧٤.","vol":"15","page":367},{"text":"أراد كاسف الشمس، وقيل: هو من نعت الريح غير أنه لما جاء اليوم اتبع إعرابه كما قيل: جحر ضبّ خرب ونحوه، وهذا مثل ضربه الله تعالى أعمال الكفار، يعني أنهم لا ينتفعون بأعمالهم التي عملوها في الدنيا؛ لأنهم أشركوا فيها غير الله تعالى كما أن الرماد الذي ذرته الريح لا ينتفع به فذلك (١) قوله تعالى ﴿لَا يَقْدِرُونَ﴾ يعني: الكفار ﴿مِمَّا كَسَبُوا﴾ في الدنيا ﴿عَلَى شَيْءٍ﴾ في الآخرة ﴿ذَلِكَ هُوَ الضَّلَالُ الْبَعِيدُ﴾.\n\n<span data-type=\"title\" id=toc-2145>١٩ </span>- قوله -﷿-: ﴿أَلَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ﴾\nقرأ أهل الكوفة إلا عاصمًا (٢) (خالق السماوات والأرض) (٣) على الاسم والإضافة (وكذلك في النور) (٤) وقرأ الآخرون: خلق السماوات، -على الفعل- والأرض (٥) ﴿بِالْحَقِّ﴾ لم يخلقهما (٦) باطلًا وإنما خلقهما (٧) لأمر عظيم ﴿إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ﴾ سواكم (أمثل وأطوع وأفضل منكم) (٨).\n_________\n(١) في (ز): كذلك، وفي (م): فكذلك.\n(٢) في (م): عاصم.\n(٣) سقط من (ز).\n(٤) سقط من (م)، والمقصود كذلك قرأ حمزة والكسائي في سورة النور قوله تعالى ﴿وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ مَاءٍ﴾ آية: ٤٥، (والله خالق كل دابة من ماء)، وقرأ الباقون: ﴿خَلَقَ كُلَّ دَابَّةٍ﴾، انظر \"الحجة\" لابن زنجلة (ص ٥٠٣).\n(٥) زيادة من (ز).\n(٦) في (م): يخلقها.\n(٧) في (م): خلقها.\n(٨) في (ز): وأفضل وأطوع منكم أي بتقديم وتأخير، وفي (م): أفضل وأمثل وأطوع منكم.","vol":"15","page":368},{"text":"<span data-type=\"title\" id=toc-2146>٢٠ </span>- ﴿وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ (٢٠)﴾.\n\n<span data-type=\"title\" id=toc-2147>٢١ </span>- قوله -﷿-: ﴿وَبَرَزُوا لِلَّهِ﴾\nخرجوا من قبورهم وظهروا لله ﴿جَمِيعًا﴾ لفظ ماض ومعناها الاستقبال (١) ﴿فَقَالَ الضُّعَفَاءُ﴾ يعني: الأتباع ﴿لِلَّذِينَ اسْتَكْبَرُوا﴾ يعني؛ المتبوعين (٢) والقادة ﴿إِنَّا كُنَّا لَكُمْ تَبَعًا﴾ جمع تابع مثل حارس وحرس وراصد ورصد ونافر ونفر ﴿فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذَابِ اللَّهِ مِنْ شَيْءٍ﴾ أي: (ممانعون لنا) (٣) ودافعون عذاب الله عنا.\n﴿قَالُوا﴾ (٤) المتبوعون ﴿لَوْ هَدَانَا اللَّهُ لَهَدَيْنَاكُمْ سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِيصٍ﴾ مهرب ولا منجاة (٥) ويجوز أ، تكون بمعنى الاسم، يقال: حاص فلان عن كذا، أي: فر وزاغ عنه، يحيص حيصا وحيوصا (٦) وحيصانا، قال مقاتل: إنهم يقولون في النار: تعالوا نجزع فيجزعون خمس مائة عام فلا ينفعهم ذلك (٧) الجزع فيقولون: تعالوا نصبر فيصبرون خمس مائة عام (٨) فلا ينفعهم\n_________\n(١) في الأصل: للاستقبال.\n(٢) في (ز): المستعين، وهو تصحيف.\n(٣) في (ز): نافعون لنا، وفي (م): نافعون عنا.\n(٤) في (م): قال، وهو خطأ.\n(٥) في (م): منجا.\n(٦) في (ز): حوصا، وهو خطأ.\n(٧) من (م).\n(٨) في (ز): سنة.","vol":"15","page":369},{"text":"الصبر، فحينئذ يقولون ﴿سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِيصٍ﴾.\n\n<span data-type=\"title\" id=toc-2148>٢٢ </span>- قوله -﷿-: ﴿وَقَالَ الشَّيْطَانُ﴾\nيعني إبليس ﴿لَمَّا قُضِيَ الْأَمْرُ﴾ فرغ من الأمر وأدخل أهل الجنة الجنة وأهل النار النار، قال مقاتل (١): يوضع له منبر في النار فيرقاه ويجتمع الكفار عليه بالملامة (٢) فيقول لهم ﴿إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ﴾.\nفوفى لكم به ﴿وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ﴾ أي (٣) ولاية ومملكة (٤) وحجة وبصيرة ﴿إِلَّا أَنْ دَعَوْتُكُمْ﴾ هذا من الاستثناء المنقطع، مجازه: لكن دعوتكم ﴿فَاسْتَجَبْتُمْ لِي فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ﴾ بإجابتي ومتابعتي من غير سلطان ولا برهان ﴿مَا أَنَا بِمُصْرِخِكُمْ﴾ بمغيثكم ﴿وَمَا أَنْتُمْ بِمُصْرِخِيَّ﴾ بمغيثيَّ، قراءة العامة بفتح الياء وقرأ (٥) الأعمش وحمزة بكسر الياء، والأصل فيه بمصرخيني فذهبت (٦) النون لأجل الإضافة وأدغمت ياء (٧) الجماعة في (ياء\n_________\n(١) في الأصل: من.\n(٢) في الأصل: بالأنمة.\n(٣) سقط من (ز).\n(٤) في (م): ملكة.\n(٥) في الأصل: وقال.\n(٦) في (م): فذهب.\n(٧) سقط من (ز).","vol":"15","page":370},{"text":"الإضافة) (١) فمن نصب فلأجل التضعيف ومن كسر فلالتقاء (٢) الساكنين حركت إلى الكسرة؛ لأن الياء أخت الكسرة ﴿إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ﴾ أي: جحدت أن أكون شريكًا لله (٣) فيما أشركتموني به من طاعتكم إياي وتبرأت من ذلك ﴿إِنَّ الظَّالِمِينَ﴾ الكافرين الواضعين (العبادة والطاعة) (٤) في غير موضعها ﴿لَهُمْ عَذَابٌ أَلِيمٌ﴾.\nروى عقبة بن عامر ﵁، عن النبي -ﷺ- في حديث الشفاعة قال: \"يقول عيسى -﵇- ذلكم النبي الأمي فيأتوني (٥) فيأذن الله -﷿- لي أقوم فيثور من (٦) مجلسي من أطيب ريح شمه أحد حتى آتي ربي فيشفعني ويجعل لي نورًا من شعر رأسي إلى ظفر قدمي ثم يقول الكافرون: (٧) قد وجد المؤمنون من يشفع لهم فمن يشفع لنا؟ فيقولون (٨) ما هو غير إبليس هو الذي أضلنا فيأتونه فيقولون: قد\n_________\n(١) في (ز): في الإضافة، في الأصل: ياء الإضاء.\n(٢) في (م): فالالتقا.\n(٣) ليس في زاي.\n(٤) في (م): للعبادة الطاعة.\n(٥) في (ز): فيأتونني.\n(٦) سقط من الأصل وعند البغوي: فيثور من مجلسي أطيب ريح. \"معالم التنزيل\" ٤/ ٣٤٥، والمثبت موافق لما في \"جامع البيان\" للطبري ١٣/ ٢٠١، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٥٦: فيثور مجلسي من أطيب.\n(٧) في (م): الكافر.\n(٨) سقط من (م)، وفي (ز): يقولون.","vol":"15","page":371},{"text":"وجد المؤمنون من يشفع لهم فقم أنت فاشفع لنا فإنك أنت (١) أضللتنا فيقوم فيثور من مجلسه أنتن ريح شمها أحد ثم يعظم نحيبهم (٢) ويقول عند ذلك: ﴿إِنَّ اللهَ وَعَدَكُمْ وَعْدَ الْحَقِّ﴾ الآية\" (٣).\n\n<span data-type=\"title\" id=toc-2149>٢٣ </span>- قوله -﷿ -: ﴿وَأُدْخِلَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ فِيهَا سَلَامٌ (٢٣)﴾ (٤).\nيسلم بعضهم على بعض وتسلم الملائكة عليهم.\n_________\n(١) سقط من الأصل.\n(٢) في نسخ المخطوط: لجنهم. والتصويب من \"جامع البيان\".\n(٣) حديث عقبة بن عامر هذا أخرجه الطبري وتبعه معظم المفسرين بطريق عبد الله بن المبارك، عن رشدين بن سعد، عن عبد الرحمن بن زياد، عن دخين الحجري، عن عقبة بن عامر مرفوعًا، ولعل هؤلاء المفسرون استحسنوا الحديث لحسن ظنهم بعبد الله بن المبارك، ولكن شيخه رشدين بن سعد والذي روي عنه -ابن زياد- ضعيفان مع ورع وصلاح الجميع ﵏، فذكرهما الإمام البخاري والنسائي في الضعفاء. \"الضعفاء الصغير\" للبخاري (ص ٤٦)، \"الضعفاء والمتروكين\" للنسائي (ص ٤١، ٦٦)، وكذلك ذكرهما ابن حبان في كتاب \"المجروحين\" ١/ ٢٩٩، ٢/ ٥٠، وابن عدي في \"الكامل\" ٣/ ١٠٠٩، ٤/ ١٥٩٠، والذهبي في \"المغني في الضعفاء\" ١/ ٢٣٢، ٢/ ٣٨٠، وقال ابن حجر في \"تقريب التهذيب\" (ص ٣٢٦) (١٩٣٥)، رشدين بن سعد بن مفلح المهري أبو الحجاج المصري ضعيف، قال ابن يونس: كان صالحًا في دينه فأدركته غفلة الصالحين فخلط في الحديث، مات سنة ثمان وثمانين ومائة، وفي (ص ٥٧٨) (٣٨٨٧): عبد الرحمن بن زياد بن أنعم الإفريقي قاضيها ضعيف في حفظه، مات سنة ستٍ وخمسين ومائة، فالحديث ضعيف لضعف رشدين بن سعد وعبد الرحمن بن زياد.\n(٤) وفي هامش الأصل: قوله تعالى ﴿بِإِذْنِ رَبِّهِمْ﴾ قال ابن عطية: بقضائه، وقال =","vol":"15","page":372},{"text":"<span data-type=\"title\" id=toc-2150>٢٤ </span>- قوله -﷿-: ﴿أَلَمْ تَرَ﴾\nيا محمد بعين قلبك فتعلم بإعلامي إياك ﴿كَيْفَ ضَرَبَ اللَّهُ مَثَلًا﴾ بين\nالله تعالى شبها (١) ﴿كَلِمَةً طَيِّبَةً﴾ يعني شهادة أن لا إله إلا الله ﴿كَشَجَرَةٍ طَيِّبَةٍ﴾ وهي النخلة يدل عليه.\nحديث شعيب (٢) بن الحبحاب (٣) قال: كان أبو العالية (٤) يأتيني فأتاني يومًا في منزلي بعد ما صليت الفجر فانطلقت معه إلى أنس ابن مالك (٥) ﵁ فدخلنا (٦) عليه فجيء بطبق فيه (٧) رطب فقال أنس ﵁: كل يا أبا العالية فإن هذِه (٨) من الشجرة التي قال الله تعالى في كتابه: ﴿أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً\n_________\n= ابن عرفة بل بفضل ربهم يعني جزاؤهم على عملهم إنما هو مجرد دخول الجنة، وأما الخلود فهو محض تفضل من الله تعالى (ابن عرفه).\n(١) سقط من (م).\n(٢) في (م): سعيد، وهو تصحيف.\n(٣) شعيب بن الحبحاب الأزدي المعولي مولاهم، أبو صالح البصري سمع أنس بن مالك، قال عنه أحمد والنسائي ثقة، وقال البخاري مات سنة ١٣٠ هـ وقيل: ١٣١ هـ، قال ابن حجر: ثقة. رجال الصحيح البخاري للكلاباذي ١/ ٣٤٧، \"التهذيب\" للمزي ١٢/ ٥٠٩، \"التقريب\" لابن حجر (٢٧٩٦).\n(٤) ثقة كثير الإرسال.\n(٥) الصحابي الجليل.\n(٦) في (م): فدخلت.\n(٧) في (ز)، (م): عليه.\n(٨) في (ز): هذا.","vol":"15","page":373},{"text":"كَشَجَرَةٍ طَيِّبَةٍ﴾ ثم قال أنس ﵁: وأتي رسول الله -ﷺ- بقناع (١) بسر فقرأ هذِه الآية (٢)، ومعنى الآية: (كمثل شجرة) (٣) طيبة الثمر، فترك ذكر (الثمر اكتفاء) (٤) بدلالة الكلام عليه.\nقال أبو ظبيان (٥) عن ابن عباس ﵁: هذِه شجرة في الجنة ﴿أَصْلُهَا ثَابِتٌ﴾ في الأرض ﴿وَفَرْعُهَا﴾ عال ﴿فِي السَّمَاءِ﴾ كذلك أصل هذِه الكلمة راسخ في قلب المؤمن بالمعرفة والتصديق\n_________\n(١) في (ز)، (م): بصاع.\n(٢) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nحديث شعيب قد رواه الطبري بسنده نحوه إلا أنه لم يذكر عن أنس رفعه، \"جامع البيان\" ١٣/ ٢٠٥ وقد روى الترمذي بطريق حماد بن سلمة، عن شعيب، عن أنس بن مالك قال أُتي رسول الله -ﷺ- بقناع عليه رطب فقال: \" ﴿مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ (٢٤) تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا﴾ قال: هي النخلة ﴿وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ (٢٦)﴾ قال: هي الحنظلة\" قال فأخبرت بذلك أبا العالية فقال: صدق وأحسن ثم قال الترمذي: حدثنا قتيبة نا أبو بكر بن شعيب، عن أبيه، عن أنس نحوه بمعناه ولم يرفعه ولم يذكر قول أبي العالية، وهذا أصح من حديث حماد بن سلمة وروى غير واحد مثل هذا موقوفًا ولا نعلم أحدًا رفعه غير حماد بن سلمة ورواه معمر وحماد بن زيد غير واحد، ولم يرفعوه جامع الترمذي مع شرحه \"تحفة الأحوذي\"، أبواب التفسير، سورة إبراهيم ج ٤ (ص ١٣٠).\n(٣) في الأصل: كشجرة.\n(٤) في (ز) (م): الثمرة استغناءً.\n(٥) هو حصين بن جندب بن الحارث الجنبي الكوفي، ثقة.","vol":"15","page":374},{"text":"والإخلاص وإذا تكلم بالشهادة عرجت في السماء فلا تحجب حتى تنتهي (إلى الله تعالى) (١).\nقال الله تعالى ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ﴾ (٢).\nروى مقاتل بن حيان (٣) عن الضحاك (٤)، عن ابن عباس -﵄- قال: قال رسول الله -ﷺ-: \"إن لله تعالى عمودًا من نور أسفله تحت الأرض السابعة ورأسه تحت العرش فإذا قال العبد أشهد أن لا إله إلا الله وأن محمدًا عبده ورسوله اهتز ذلك العمود فيقول الله -﷾-: اسكن فيقول كيف أسكن ولم تغفر لقائلها\" (٥)، فقال النبي -ﷺ-: \"أكثروا من هزوز (٦) العمود\" (٧).\n_________\n(١) في (م): إليه.\n(٢) فاطر: ١٠.\n(٣) النبطي، صدوق فاضل.\n(٤) صاحب التفسير، صدوق، كثير الإرسال.\n(٥) عند ابن الجوزي بزيادة: فيقول الله: اسكن فإني قد غفرت لقائلها.\n(٦) عند ابن الجوزي: اكثروا من هز ذلك العمود.\n(٧) حديث العمود هذا ذكره ابن الجوزي في \"الموضوعات\" ٣/ ٤٢٢ (١٦٥٥) لأجل عمر بن الصبح، والذي تفرد به عن مقاتل وقد قال ابن حبان: عمر بن صبح يضع الحديث على الثقات، وقد روى نحوه يحيى بن أبي أنيسة عن هشام، عن الحسن، عن أنس، قال زيد بن أبي أُنيسة: أخي يحيى يكذب، كما رواه عبد الله ابن إبراهيم الغفاري من حديث أبي هريرة مختصرًا وعبد الله بن إبراهيم أيضًا ممن نسبه ابن حبان إلى أنه يضع الأحاديث، انتهى مختصرًا، كتاب \"الموضوعات\" لابن الجوزي ٣/ ٤٢٢ - ٤٢٣، باب ثواب التهليل. وانظر \"تنزيه الشريعة\" لابن عراق ٢/ ٣١٩، \"ترتيب الموضوعات\" (ص ٢٧٧) (٩٩٠)، \"اللآلئ المصنوعة\" للسيوطي ٢/ ٣٤٣.","vol":"15","page":375},{"text":"<span data-type=\"title\" id=toc-2151>٢٥ </span>- ﴿تُؤْتِي﴾ تعطي (١) ثمرها ﴿كُلَّ حِينٍ بِإِذْنِ رَبِّهَا﴾\nاختلفوا في الحين فقال مجاهد وعكرمة وابن (٢) زيد: كل سنة.\nقال عكرمة: أرسل إليّ عمر بن عبد العزيز: إني نذرت أن أقطع يد غلامي أو أحبسه فما عندك فيه (٣) يا مولى ابن عباس؟ فقلت له (٤): لا تقطع يده (٥) واحبسه سنة، فإن ابن عباس ﵄ قال: الحين حينان: حين (يعرف ويدرك) (٦) وحين لا يعرف (ولا يدرك) (٧) فأما الحين الذي لا يعرف فقوله -﷾-: ﴿وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ (٨٨)﴾ (٨) وأما الذي يعرف فقوله -﷿-: ﴿تُؤْتِي أُكُلَهَا كُلَّ حِينٍ﴾ فهو ما بين العام إلى العام المقبل فقال: (أصبت وأحسنت يا مولى ابن عباس) (٩).\nوقال سعيد بن جبير وقتادة (والحسن ﵏: كل ستة أشهر، ما بين صرامها إلى حملها.\n_________\n(١) في (ز): يعني.\n(٢) في (م): أبو وهو خطأ.\n(٣) سقط من (م).\n(٤) سقط من (م).\n(٥) سقط من (ز).\n(٦) في (ز): بتقديم وتأخير.\n(٧) سقط من (م).\n(٨) ص: ٨٨.\n(٩) في (ز)، (م): أصبت يا مولى ابن عباس وأحسنت، وانظر الأثر في \"جامع البيان\" للطبري ١٣/ ٢٠٩.","vol":"15","page":376},{"text":"وروى طارق بن عبد الرحمن (١)، عن سعيد بن جبير (٢» (٣) عن ابن عباس ﵄ (٤) أنه (٥) سئل عن رجل لا يكلم أخاه حينًا فقال: الحين ستة أشهر (٦) وقرأ هذِه الآية، وقال سعيد بن المسيب (٧) ﵀: العين شهران؛ لأن النخلة لا يكون فيها أكلها إلا في (٨) شهرين، وقال الربيع بن أنس: كل حين كل غدوة وعشية، كذلك يصعد عمل المؤمن أول النهار وآخره، وهي رواية أبي ظبيان عن ابن عباس ﵄، وقال الضحاك: كل ساعة ليلًا ونهارا، شتاءً وصيفا توكل في جميع الأوقات، كذلك المؤمن لا يخلو من الخير في الأوقات كلها، وأما الحكمة في تمثيل الله (جلت عظمته) (٩) الإيمان بالشجرة فهي أن الشجرة لا تكون إلا بثلاثة أشياء: عرق راسخ وأصل قائم وفرع عال، كذلك\n_________\n(١) البجلي الأحمس الكوفي صدوق له أوهام وقد أخرج له الجماعة، ذكره ابن حبان في الثقات، يروي عن ابن أبي أوفي، روى عنه الثوري وشعبة. \"الثقات\" لابن حبان ٤/ ٣٩٥، \"التهذيب\" للمزي ١٣/ ٣٤٥.\n(٢) ثقة، ثبت، فقيه.\n(٣) سقط من (م).\n(٤) الصحابي الجليل.\n(٥) سقط من (ز).\n(٦) وقد أخرج الطبري أثر طارق بن عبد الرحمن، بلفظ: العين ستة أشهر ثم ذكر النخلة ما بين حملها إلى صرامها ستة أشهر.\n(٧) في (م): جبير، والأثر ذكره الطبري عن ابن المسيب في المرجع المذكور.\n(٨) سقط من الأصل، وفي (ز).\n(٩) زيادة من (م).","vol":"15","page":377},{"text":"الإيمان لا يقوم ولا يتم إلا بثلاثة أشياء: تصديق بالقلب (قول باللسان وعمل بالأبدان) (١) يدل عليه ما\n[١٦٠٩] أخبرنا أبو عمرو الفراتي (٢) قال: أخبرنا أبو بكر أحمد بن إسحاق بن أيوب (٣)، أخبرنا علي بن عبد العزيز بن يحيى (٤) قال: حدثنا عبد السلام بن صالح الهروي (٥)، قال: حدثنا علي بن موسى ابن جعفر (٦) قال حدثني أبي (٧) عن جعفر بن محمد (٨)، عن أبيه (٩)، عن علي بن الحسين (١٠)، عن أبيه (١١)، عن علي بن أبي طالب ﵃، قال قال رسول الله -ﷺ-: \"الإيمان معرفة بالقلب\n_________\n(١) في (م): وعمل بالأركان وقول باللسان.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو بكر الصبغي، لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) عبد السلام بن صالح بن سليمان بن ميسرة أبو الصلت الهروي، روى عن مالك وحماد بن زيد وعدة، وحدث عنه عباس الدوري، وابن أبي الدنيا وخلق كثير، وقد ضرب أبو زرعة على حديثه، وقال ابن حجر: صدوق له مناكير وكان يتشيع، وأفرط العقيلي فقال: كذاب. \"السير\" للذهبي ٢٢/ ٣٠، \"التقريب\" (٤٠٧٠).\n(٦) أبو الحسن الرضا، صدوق والخلل ممن روي عنه.\n(٧) أبو الحسن الكاظم: صدوق عابد.\n(٨) أبو عبد الله القرشي، صدوق فقيه، إمام.\n(٩) أبو جعفر الباقر، ثقة فاضل.\n(١٠) زين العابدين، ثقة ثبت، عابد، فقيه، فاضل، مشهور.\n(١١) سبط رسول الله -ﷺ-.","vol":"15","page":378},{"text":"وإقرار باللسان وفعل بالأركان\" (١).\n[١٦١٠] وأخبرنا محمد بن عقيل القطان (٢)، (حدثنا أحمد بن الحسين بن شاذان (٣)، قال: حدثنا محمد بن يزيد السلمي (٤)، قال: حدثنا محمد بن شداد الجزري (٥) قال: حدثنا إسماعيل بن عباس (٦)، عن حميد) (٧) الطويل (٨)، عن أنس ﵁ قال: قال رسول الله -ﷺ-: \"إن مثل هذا الدين كمثل شجرة ثابتة، الإيمان بالله (٩) أصلها والزكاة فرعها، والصيام عروقها والتآخي في الله نباتها\n_________\n(١) [١٦٠٩] الحكم على الإسناد:\nضعيف فيه أبو الصلت، صدوق له مناكير، وفيه من لم أجده وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nهذا الحديث ذكره ابن ماجه في \"مقدمة السنن\"، باب الإيمان (٦٥) استحسانًا برواته الهاشميين وذكره ابن الجوزي في \"الموضوعات\" ١/ ١٨٥ (٢٦٥)، وتعقبه ابن عراق في \"تنزيه الشريعة\" ١/ ١٥١ أو غيره، انظر \"المقاصد الحسنة\" للسخاوي (ص ١٤٠)، \"الفوائد المجموعة\" للشوكاني (ص ٤٥٢) كتاب الإيمان.\n(٢) أبو بكر الوراق، لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) يقال له: محش، وثقه ابن حبان، وقال الخطيب: متروك الحديث.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) سقط من (ز) وفيها: أحمد بن الطويل وهو تصحيف.\n(٨) أبو عبيدة البصري، ثقة مدلس.\n(٩) ساقطة في (ز).","vol":"15","page":379},{"text":"وحسن الخلق ورقها والكف عن محارم الله ثمرتها، فكما لا تكمل هذِه الشجرة إلا بثمرة طيبة كذلك (الإيمان لا يكمل) (١) إلا بالكف عن محارم الله\" (٢) وأما (٣) الحكمة في (تشبيهه إياه) (٤) بالنخلة من سائر الأشجار أنها أشبه الأشجار بالإنسان وذلك أن كل شجرة إذا قطع رأسها تشعبت الغصون من جوانبها، والنخلة إذا قطع رأسها يبست وذهبت أصلًا؛ ولأنها تشبه الإنسان وسائر الحيوان في اللقاح لا تحمل حتى تلقح.\nوقال النبي -ﷺ-: \"خير المال سكة مأبورة ومهرة مأبورة\" (٥)، ومنه حديث ابن عمر ﵃ أن النبي -ﷺ- قال ذات يوم لأصحابه:\n_________\n(١) في (ز)، (م): لا يكمل الإيمان.\n(٢) [١٦١٠] الحكم على الإسناد:\nضعيف أكثره مجاهيل، ومحمش تكلم في الخطيب.\nالتخريج:\nلم أجده، لكن ذكره القرطبي في \"تفسيره\" ٩/ ٣٥٩. دون عزو.\n(٣) سقط من (ز)، (م).\n(٤) في (م): تشبيهها إياها، وفي (ز): تشبيهه إياها.\n(٥) أخرجه الإمام أحمد في \"المسند\" ٣/ ٤٦٨ (١٥٨٤٥)، بسنده عن سويد بن هبيرة مرفوعًا بلفظ: \"خير مال المرء له مهرة مأمورة أو سكة مأبورة\" وقال الهروي: حديث النبي -ﷺ-: \"خير المال سكة مأبورة وفرس مأهورة\"، وبعضهم يقول مهرة مأمورة، سكة مأبورة هي الطريقة المستوية المصطفة من النخل الملقحة، الفرس أو المهرة المأمورة فإنها الكثيرة النتاج \"غريب الحديث\" لأبي عبيد القاسم بن سلام الهروي ١/ ٣٤٩ - ٣٥٠، انظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٣.","vol":"15","page":380},{"text":"\"إن شجرة من الشجر (١) لا تطرح ورقها وهي مثل المؤمن فأخبروني ما هي؟ \" قال فوقع الناس في شجر البوادي، ووقع في نفسي أنها النخلة فأردت أن أقول: هي النخلة ثم نظرت (فإذا أنا أصغر القوم) (٢) فاستحييت وسكتُّ فقال رسول الله -ﷺ-: \"هي النخلة\"، فذكرت ذلك لأبي فقال: يا بُني لو كنت قلتها لكانت أحب إلى من حمر النعم (٣)، ولأنها من فضلة تربة آدم -﵇-.\nيروى أن رسول الله -ﷺ- قال: \"اكرموا عمتكم\" فقيل يا رسول الله ومن عمتنا؟ قال: \"النخلة\"، (وذلك أن الله لما خلق آدم -﵇- فضلت طينة فخلق منها النخلة) (٤) قال الله -﷿-: ﴿وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ﴾.\n_________\n(١) في الأصل: الأشجار.\n(٢) في (م): فإذا أصغر القوم أنا.\n(٣) أصل حديث ابن عمر -﵃- متفق عليه، أخرجه البخاري في كتاب العلم، باب قول المحدث حدثنا أو أخبرنا أو أنبأنا (٦١) وباب طرح الإمام المسألة على أصحابه ليختبر ما عندهم من العلم (٦٢)، وفيهما: أن من الشجر شجرة لا يسقط ورقها وإنها مثل المسلم، وفي \"التفسير\" عنده بلفظ: أخبروني بشجرة تشبه، أو كالرجل المسلم لا يتحات ورقها. وعند الطبري في تفسيره بلفظ: إن شجرة من الشجر لا يطرح ورقها مثل المؤمن ... الحديث باختصار، \"جامع البيان\" ١٣/ ٢٠٦ فالمؤلف ذكره بالمعنى فجمع ألفاظ الروايات العديدة.\n(٤) سقط من (م) وهذا الحديث رواه أبو يعلى في \"مسنده\" برواية مسرور بن سعيد التميمي، عن الأوزاعي، عن عروة بن رويم، عن علي -﵁- مرفوعًا بلفظ: \"أكرموا عمتكم النخلة، فإنها خلقت من الطين الذي خلق منه آدم، وليس من الشجر يلقح غيرها، وأطعموا أبناءكم الرطب، فالتمر، وهي الشجرة التي نزلت =","vol":"15","page":381},{"text":"<span data-type=\"title\" id=toc-2152>٢٦ </span>- قوله -﷿-: ﴿وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ﴾\nوهي الشرك ﴿كَشَجَرَةٍ خَبِيثَةٍ﴾ وهي الحنظل (١)، قال ابن عباس ﵄: هذا مثل ضربه الله تعالى، ولم يخلق هذِه الشجرة على وجه الأرض (٢) ﴿اجْتُثَّتْ﴾ اقتلعت (٣) قاله ابن عباس (٤) -﵄- وقال السدي: انتزعت، وقال الضحاك: استؤصلت، وقال المؤرج: أخذت جثتها وهي نفسها ﴿مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ﴾ وكذلك الكافر لا خير فيه، ولا يصعد له قول طيب، ولا عمل صالح.\n\n<span data-type=\"title\" id=toc-2153>٢٧ </span>- قوله -﷿-: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا﴾\n_________\n= تحتها مريم بنت عمران\" ١/ ٣٥٣ (٤٥٥)، قال ابن عدي: وهذا حديث عن الأوزاعي منكر، وعروة بن رويم عن علي ليس بالمتصل، ومسرور بن سعيد غير معروف، لم أسمع بذكره إلا في هذا الحديث، \"الكامل\" لابن عدي ٦/ ٢٤٢٤ - ٢٤٢٥، \"مجمع الزوائد\" للهيثمي ٥/ ٣٩، ٨٩، \"الجامع الصغير\" للسيوطي ١/ ٥٥ وضعفه، وقال السخاوي: في سنده ضعف وانقطاع. \"المقاصد الحسنة\" (ص ١٤٥ - ١٤٦) (١٥٦).\n(١) روى الطبري ذلك عن أنس -﵁- موقوفًا ومرفوعًا، \"جامع البيان\" ١٣/ ٢١١.\n(٢) روى الطبري ذلك أيضًا عن ابن عباس ﵄ ثم قال: وقد روي عن رسول الله -ﷺ- بتصحيح قول من قال: هي الحنظلة، خبر فإن صح فلا قول يجوز أن يقال غيره، المرجع السابق.\n(٣) في (ز): اقتطعت. قال السمين الحلبي: وأصله: اقتلعت جثتها، يقال: جثته فتجث واجتث فهو منجث ومجتث انجثاثًا واجتثاثًا، والمجثة: ما تقلع به جثة الشيء. \"عمدة الحفاظ\" ١/ ٣٠٦ فصل الجيم الثاء.\n(٤) روى الطبري هذِه المعاني عن قتادة لا عن ابن عباس ﵄ في \"جامع البيان\" ١٣/ ٢١١.","vol":"15","page":382},{"text":"يحقق الله إيمانهم وأعمالهم ﴿بِالْقَوْلِ الثَّابِتِ﴾ وهو (١) شهادة أن لا إله إلا الله ﴿فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ يعني في القبور (٢) وقيل: في الحياة الدنيا يعني في القبر عند السؤال ﴿وَفِي الْآخِرَةِ﴾ إذا بعث، قال مقاتل: وذلك أن المؤمن إذا مات بعث الله ملكًا يقال له: دومان فيدخل قبره فيقول له: إنه يأتيك الآن ملكان أسودان فيسألانك من ربك؟ ومن نبيك؟ وما دينك؟ فأجبهما بما كنت عليه في حياتك، ثم يخرج فيدخل الملكان وهما: منكر ونكير، أسودان، أزرقان، فظان، غليظان، أعينهما كالبرق الخاطف وأصواتهما (كالريح العاصف) (٣) معهما مرزبة، فيقعدانه ويسألانه، ولا يشعران بدخول دومان، فيقول: (ربي الله) (٤) ونبي محمد، وديني الإسلام، فيقولان له: عشت سعيدًا ومت شهيدًا، ثم يقولان: اللهم أرضه كما أرضاك، ويفتح له باب من الجنة فتأتيه (٥) منها التحف، فإذا انصرفا عنه قالا له: ثم نومة العروس، فهذا هو التثبيت (٦) ﴿وَيُضِلُّ اللَّهُ\n_________\n(١) في الأصل وفي (م): هي.\n(٢) في (م): القبر.\n(٣) في (م): كالرعد العاصف، وفي الأصل كالريح القاصف.\n(٤) في (م): الله ربي.\n(٥) في الأصل: تأتي.\n(٦) العجب من المؤلف كيف أهمل الأحاديث المرفوعة المعروفة في الصحيحين وغيرهما، واختار هذا الأثر المقطوع؟ وفي حديث البراء الذي رواه عنه أبو داود في كتاب السنة، باب المسألة في القبر وعذاب القبر (٤٧٥٣)، والإمام أحمد في \"المسند\" ٤/ ٢٨٧ (١٨٥٣٤) مرفوعًا أصح وأجمع سياقًا من هذا المقطوع الذي =","vol":"15","page":383},{"text":"﴿الظَّالِمِينَ﴾ يعني (١): لا يلقنهم وذلك أن الكافر إذا دخل عليه الملكان قالا له: من ربك؟ وما دينك؟ ومن نبيك؟ قال: لا أدري، قالا له: لا دريت ولا تليت، عشت عصيًّا، ومت شقيًّا، ثم يقولان له: ثم نومة المنهوس (٢) ويفتح له في قبره باب (٣) من جهنم ويضربانه ضربة بتلك المرزبة فيشهق شهقة يسمعها كل حيوان إلا الثقلان ويلعنه كل من يسمع (٤) صوته فذلك قوله تعالى ﴿وَيَلْعَنُهُمُ اللَّاعِنُونَ﴾.\nوروى البراء بن عازب ﵁ أن رسول الله -ﷺ- ذكر قبض روح المؤمن قال: \"فتعاد روحه في جسده ويأتيه ملكان فيجلسانه في قبره ويقولان له: من ربك، وما دينك، ومن نبيك؟ (فيقول: ربي الله وديني الإسلام، ونبيي محمد، فينتهرانه ويقولان الثانية: من ربك؟ وما دينك، ومن نبيك؟) (٥) وهي آخر فتنة تعرض على المؤمن فيثبته الله\n_________\n= خلط فيه ذكر الدُّومان، وليس له ذكر في الأحاديث الصحاح والحسان غير حديث ثمرة بن حبيب، عن أبيه مرفوعًا: \"فتانو القبر أربعة: منكر ونكير وناكور وسيدهم دومان\" وبلفظ: \"\"فتان القبر ثلاثة: أنكر وناكر وسيدهم دومان\" ذكره ابن الجوزي في \"الموضوعات\" ٣/ ٥٤٦ (١٧٧٥)، والسيوطي في \"اللآلئ المصنوعة\" ٢/ ٤٣٦ وغيرهما، وقد نقله الحافظ ابن حجر عن ابن الجوزي. انظر \"فتح الباري\" ٣/ ٢٣٧، باب ما جاء في عذاب القبر.\n(١) في (ز): أعني.\n(٢) أي: تنهسه الحيات والعقارب.\n(٣) في (م): نار.\n(٤) في (م): سمع.\n(٥) سقط من (ز).","vol":"15","page":384},{"text":"تعالى فيقول: ربي الله وديني الإِسلام ونبيي محمد، فينادي مناد من السماء: أن قد (١) صدق عبدي (أن صدق عبدي) (٢) قال (٣) فذلك (قول الله) (٤) تعالى ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ \" (٥).\nوقال ابن عباس -﵄- في هذِه الآية: إن المؤمن إذا حضره الموت (٦) شهدته الملائكة فسلموا عليه وبشروه بالجنة، فإذا مات مشوا مع جنازته ثم صلوا عليه مع الناس، فإذا دفن أُجلس في قبره (فيقال له) (٧) من ربك؟ فيقول: ربي الله ويقال له: من رسولك؟ فيقول: محمد، فيقال له: ما شهادتك فيقول: أشهد أن لا إله إلا الله وأن محمدًا رسول الله فيوسع له في قبره مد بصره فذلك قوله -﷿- ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ (٨).\n_________\n(١) زيادة من (م).\n(٢) سقط من (م).\n(٣) ساقطة من (أ).\n(٤) في الأصل، وفي (ز): قوله.\n(٥) هكذا نقل البغوي هذا الحديث في \"معالم التنزيل\" ٤/ ٣٥١، وقد روى الطبري بسنده عن البراء بن عازب مرفوعًا قال: \"فيأتيه آت في قبره فيقول: من ربك وما دينك ومن نبيك ... فينتهره\" وفي آخر: \"\"فيقال له: صدقت\". \"جامع البيان\" ١٣/ ٢١٥.\n(٦) في (م): أجله.\n(٧) في الأصل: فيقول.\n(٨) لم أطلع على أثر ابن عباس في المراجع بهذا السياق وإن كان معناه موافق لقوله تعالى: ﴿تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ﴾ الآية.","vol":"15","page":385},{"text":"وروى (أبو نضرة) (١) عن أبي سعيد الخدري ﵁ قال كنا مع رسول الله -ﷺ- في جنازة فقال: \"يا أيها الناس: إن هذِه الأمة تبتلى في قبورها، فإذا (دفن الإنسان) (٢) وتفرق عنه أصحابه جاءه ملك بيده مطراق فاقعده (فقال له) (٣) ما تقول في هذا الرجل؟ فإن كان مؤمنًا قال: أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدًا عبده ورسوله، فيقول له: صدقت، فيفتح له باب (من جهنم) (٤) فيقال له: هذا منزلك كان لو كفرت بربك، فأما إذ آمنت به (٥) فإن الله أبدلك به هذا ثم يفتح له باب إلى الجنة فيريد أن ينهض له فيقال له: اسكن، ثم يفسح له في قبره، وأما الكافر والمنافق فيقال له: ما تقول في هذا الرجلِ؟ فيقول: لا أدري، فيقال له: لا دريت ولا اهتديت ثم يفتح له باب إلى الجنة فيقال له: هذا منزلك لو كنت (٦) آمنت بربك فأما إذ كفرت فإن الله تعالى أبدلك بلا هذا ثم يفتح له باب إلى النار يقمعه الملك بالمطراق قمعة يسمعه (٧) خلق الله كلهم إلا الثقلين\".\n_________\n(١) في (ز) أبو نظيره، والصواب.\n(٢) في (ز): الإنسان دفن.\n(٣) في (ز): فيقال.\n(٤) في (ز)، (م): إلى النار.\n(٥) من (ز).\n(٦) سقط من (ز).\n(٧) في (م): سمعه.","vol":"15","page":386},{"text":"قال بعض (١) أصحابه: يا رسول الله: ما منا من أحد يقوم على رأسه ملك بيده مطراق إلا أهيل عند ذلك (٢) فقال رسول الله -ﷺ- ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ الآية (٣).\nوقال أبو هريرة ﵁: إن الميت يسمع خفق نعالهم حين يولون عنه مدبرين، فإذا كان مؤمنًا كانت (٤) الصلاة عند رأسه والزكاة عن يمينه والصيام عن يساره وفعل الخيرات من الصدقات (٥) والصلة والمعروف والإحسان إلى الناس عند رجليه فيؤتى من عند رأسه فتقول (٦) الصلاة ما قبلي مدخل (فيؤتى عن يمينه فتقول الزكاة: ما قبلي مدخل فيؤتى عن يساره فيقول الصيام: ما قبلي مدخل) (٧) فيؤتى من عند رجليه فيقول فعل الخيرات: ما قبلي مدخل، فيقال له: اجلس فيجلس، قد مثلت له الشمس قد دنت للغروب فيقال له: أخبرنا عما نسألك فيقول: دعوني حتى أصلي فيقال له (٨) إنك\n_________\n(١) في (ز): رجل من.\n(٢) في (ز): ذاك.\n(٣) زيادة من (ز)، كذلك أخرجه الطبري في \"جامع البيان\" ١٣/ ٢١٤ وذكر الآية بتمامها في آخر الحديث.\n(٤) في (ز): كان.\n(٥) في (م): الصدقة.\n(٦) في الأصل: فيقول وكذلك فيقول الزكاة.\n(٧) سقط من (م).\n(٨) زيادة من (م) مع زيادة كلمة (أفعل) وليس لها وجه.","vol":"15","page":387},{"text":"ستفعل فأخبرنا عما نسألك عنه (١) فيقول (وعم تسألوني؟) (٢) فيقال له: أرأيت هذا الرجل الذي كان فيكم ماذا تقول فيه وماذا تشهد عليه؟ فيقول: أمحمد؟ فيقول نعم، فيقول: أشهد أنه رسول الله وأنه جاءنا بالبينات من عند الله فصدقناه، فيقال له: على ذلك حييت وعلى ذلك مِتَّ وعلى ذلك تبعث إن شاء الله ثم يفسح له في قبره سبعون ذراعًا وينور له فيه (٣) ثم يفتح له باب إلى النار فيقال له: انظر إلى ما صرف الله عنك، لو عصيته (كان ذلك لك) (٤) فيزداد غبطة وسرورًا ثم يجعل نسمته في النسم الطيب هي طير تعلق بشجر (ويعاد الجسد) (٥) إلى ما بدئ منه من (٦) التراب وذلك قوله عز جل ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ (٧).\n_________\n(١) سقط من الأصل.\n(٢) في الأصل: عما، وفي (ز): عما تسألونني، وفي (م): وعم تسألون.\n(٣) في (ز): في قبره.\n(٤) سقط من الأصل، وفي (م).\n(٥) في الأصل: فيعاد الجسم، والمثبت من (ز)، و(م) وهو الموافق لما في \"جامع البيان\" للطبري ١٣/ ٢١٦.\n(٦) في (م): في.\n(٧) الحديث أخرجه الطبري في تفسير الآية بسنده هكذا موقوفًا \"جامع البيان\" وأخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٦٢٤ (١٢١٧٨) أتم منه فقال: حدثنا يزيد بن هارون، أخبرنا محمد بن عمرو بن أبي سلمة، عن أبي هريرة -﵁- قال: إن الميت ... إلى قوله تعالى ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ وقال محمد: قال عمر بن ثوبان: ثم يقال له: ثم فينام كنومة العروس لا يوقظه إلا أحب أهله إليه حتى يبعثه الله، قال محمد: قال أبو سلمة: قال =","vol":"15","page":388},{"text":"[١٦١١] أخبرنا عبد الله بن حامد الوزان (١) قال: أخبرنا أحمد بن محمد بن يحيى البوشنجي (٢)، حدثنا أحمد بن نجدة بن العريان (٣) قال: حدثنا الحماني (٤) قال: حدثنا عبد العزيز بن محمد (٥)، عن يزيد بن الهاد (٦)، عن عبادل بن عبيد الله بن أبي رافع (٧) (عن جدته) (٨)\n_________\n= أبو هريرة: وإن كان كافرًا فيؤتى من قبل رأسه فلا يوجد شيء، ثم يؤتى عن شماله فلا يوجد له شيء، ثم يؤتى من قبل رجليه فلا يوجد له شيء فيقال له: اجلس فيجلس فزعًا مرعوبًا فيقال له: أخبرنا عما نسألك فيقول وعما تسألوني عنه فيقال: أرأيت هذا الرجل الذي كان فيكم ماذا تقول فيه وما تشهد به عليه، قال فيقول: أيُّ رجل؟ قال يقال: الذي كان فيكم، فلا يهتدي لاسمه فيقال: محمد فيقول: لا أدري .. فيزداد حسرة وثبورًا ويضيق عليه قبره حتى تختلف أضلاعه، وهي المعيشة الضنك التي قال الله تعالى: ﴿فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى﴾ [طه: ١٢٤]، وأخرجه الحاكم في \"المستدرك\" مرفوعًا ١/ ٥٣٥.\n(١) سقط من (ز)، أبو محمد الوزان: لم يذكر بجرح أو تعديل.\n(٢) لم أجده ..\n(٣) أبو الفضل الهروي، ثقة.\n(٤) يحيى بن عبد الحميد، حافظ إلا أنه متهم بسرقة الأحاديث.\n(٥) أبو محمد الجهني، صدوق كان يحدث من كتب غيره فيخطئ، قال النسائي: حديثه عن عبيد الله العمري منكر.\n(٦) أبو عبد الله المدني، ثقة مكثر.\n(٧) عبادل بن عبيد الله بن أبي رافع مولى النبي -ﷺ- يروي عن جدته امرأة أبي رافع، روى عنه المدنيون، ذكره ابن حبان في \"الثقات\" وقال عنه أبو حاتم: ثقة. \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٩٧، \"الثقات\" لابن حبان ٧/ ١٤١.\n(٨) في الأصل و(ز): (عمن حدثه)، سلمى أم رافع مولاة النبي -ﷺ- امرأة أبي رافع وقد قيل إنها مولاة صفية بنت عبد المطلب، لها صحبة وأحاديث. \"الثقات\" لابن حبان ٣/ ١٨٤، \"التقريب\" (٨٦٠٨).","vol":"15","page":389},{"text":"عن أبي رافع ﵁ (١) قال بينما النبي -ﷺ- يمشي في بقيع الغرقد وأنا أمشي خلفه فقال رسول الله -ﷺ-: \"لا هديت لا هديت ثلاثًا\"، قال أبو رافع قلت يا رسول الله مالي؟ قال: \"ليس الثالث أريد، إنما أريد صاحب هذا القبر (يسأل عني فيزعم) (٢) أنه لا يعرفني\"، فإذا هو قبر قد رش عليه الماء حين دفن صاحبه (٣).\n* * *\n_________\n(١) مولى النبي -ﷺ-، أسلم، وقيل إبراهيم وقيل هرمز.\n(٢) في (م): سئل عني فزعم.\n(٣) [١٦١١] الحكم على الإسناد:\nفيه الحماني متهم بسرقة الحديث، وفيه من لم أجده، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البزار ٩/ ٣٢١ والطبراني في \"المعجم الكبير\" ١/ ٤١٦. \"مجمع الزوائد\" للهيثمي ٣/ ٥٣.","vol":"15","page":390},{"text":"[١٦١٢] وأخبرني أبو القاسم (الحسن بن محمد) (١) بن حبيب (﵀ قراءة عليه في رجب سنة ست وثمانين وثلاثمائة) (٢) قال: سمعت أبا الطيب محمد بن علي الخياط (٣) يقول: سمعت سهل بن عمار (٤) العتكي يقول: رأيت يزيد بن هارون (٥) (في منامي بعد موته) (٦) فقلت له: ما فعل الله بك؟ فقال: إنه أتاني في قبري ملكان فظان غليظان فقالا: من ربك؟ وما دينك؟ ومن نبيك؟ فأخذت بلحيتي البيضاء وقلت لهما: ألمثلي يقال هذا؟ وقد علمت الناس جوابكما ثمانين سنة، فذهبا. وقالا لي: كتب عن حريز بن عثمان (٧)؟ قلت: نعم، قالا: إنه كان يبغض عليًا (٨) أبغضه الله (ثم قالا: ثم نومة العروس) (٩) (١٠) ﴿وَيَفْعَلُ اللَّهُ مَا يَشَاءُ﴾.\n_________\n(١) سقط من الأصل، قيل: كذبه الحاكم.\n(٢) سقط من الأصل إلى كلمة رجب، وفي (م) إلى كلمة مائة.\n(٣) لم أجده.\n(٤) أبو يحيى النيسابوري، متهم، كذبه الحاكم.\n(٥) أبو خالد السلمي، ثقة، متقن عابد.\n(٦) في (ز): تعد موته في المنام.\n(٧) الرحبي الحمصي، ثقة، ثبت رمي بالنصب.\n(٨) في (ز)، (م): عثمان، وهو خطأ.\n(٩) مثبت في هامش الأصل.\n(١٠) [١٦١٢] الحكم على الإسناد:\nفيه العتكي، متهم كذبه الحاكم، والخياط لم أجده، والحسن بن محمد. قيل كذبه الحاكم.","vol":"15","page":391},{"text":"<span data-type=\"title\" id=toc-2154>٢٨ </span>- قوله -﷿-: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا﴾\nيعني غيروا نعمة الله عليهم (نعمت الله) (١) في محمد -ﷺ- حيث ابتعثه الله منهم وفيهم، فكفروا به وكذبوه فغيروا (٢) نعمته عليهم به كفرا ﴿وَأَحَلُّوا﴾ وأنزلوا ﴿قَوْمَهُمْ﴾ ممن تابعهم على كفرهم ﴿دَارَ الْبَوَارِ﴾ الهلاك، ثم ترجم عن دار البوار ما هي فقال\n\n<span data-type=\"title\" id=toc-2155>٢٩ </span>- ﴿جَهَنَّمَ يَصْلَوْنَهَا﴾\nيدخلونها ﴿وَبِئْسَ الْقَرَارُ﴾ المستقر.\n[١٦١٣] أخبرنا أبو عبد الله محمد بن عبد الله الحافظ (٣)، وأبو عباس أحمد بن محمد بن المعدل (٤) قال: حدثنا أبو العباس الأصم (٥) قال: أخبرنا محمد بن عبد الله بن عبد الحكم (٦) قال: أخبرنا إسحاق بن بكر (٧)،\n_________\n(١) زيادة من الأصل.\n(٢) في (م): فصيروا.\n(٣) صاحب المستدرك، الإمام الحافظ الثقة.\n(٤) في الأصل، (ز): العدل، لم أجده.\n(٥) محمد بن يعقوب، ثقة محدث.\n(٦) أبو عبد الله المصري، ثقة.\n(٧) في (ز): إسحاق بن بكير والمثبت أصح، إسحاق بن بكر بن مضر بن محمد بن حكيم بن سلمان المصري أبو يعقوب، قال أبو حاتم: لا بأس به وذكره ابن حبان في \"الثقات\" وقال أبو سعيد بن يونس: كان فقيها مفتيًا توفي سنة ٢١٨ هـ \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢١٤، \"الثقات\" لابن حبان ٨/ ١١٢، \"التهذيب\" للمزي ٢/ ٤١٤.","vol":"15","page":392},{"text":"عن أبيه (١)، عن جعفر بن ربيعة (٢)، عن يحيى بن عبد الله بن الأدرع (٣)، عن أبي الطفيل عامر بن واثلة (٤) ﵃ قال سمعت علي بن أبي طالب ﵁ يقول في هذِه الآية ﴿أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا﴾ قال: هم كفار قريش الذين نحروا (٥) يوم بدر (٦). وقال عمر بن الخطاب ﵁: هما (٧) الأفجران\n_________\n(١) بكر بن مضر بن محمد بن حكيم بن سلمان، أبو محمد وقيل أبو عبد الملك المصري، كان من الثقات العابدين ولد سنة ١٠٠ هـ ومات سنة ١٥٤ هـ يوم عرفة قال ابن حجر: ثقة ثبت \"السير\" للذهبي ١٥/ ١٩٥، \"التقريب\" لابن حجر (٧٥١).\n(٢) أبو شرحبيل المصري، ثقة.\n(٣) يحيى بن عبد الله بن الأدرع، ذكره ابن حبان في \"الثقات\" وروى له النسائي في مسند على، وقال ابن حجر: مقبول. \"الثقات\" لابن حبان ٥/ ٥٢٦، \"التهذيب\" للمزي ٣١/ ٤٠٠، \"التقريب\" لابن حجر (٧٥٧٨).\n(٤) صحابي جليل.\n(٥) في الأصل: تحزبوا، وفي (ز) تجرؤا.\n(٦) [١٦١٣] الحكم على الإسناد:\nفيه أحمد بن محمد المعدل لم أجده.\nالتخريج:\nذكره البخاري في \"التاريخ الكبير\" ٨/ ٢٨٨، والسيوطي في \"الدر المنثور\" ٤/ ١٥٧ وذكر ابن كثير عن مجاهد وسعيد بن جبير والضحاك وقتادة وابن زيد: هم كفار قريش الذين قتلوا يوم بدر، وكذا رواه مالك في تفسيره، عن نافع، عن ابن عمر ﵄، \"تفسير القرآن العظيم\" ٨/ ٢٢١.\n(٧) في الأصل: هم، والمثبت موافق لما رواه الطبري بسنده عن ابن عباس ﵄ في \"جامع البيان\" ١٣/ ٢١٩.","vol":"15","page":393},{"text":"من قريش: بنو المغيرة وبنو أمية، فأم ابن والمغيرة فكفيتموهم يوم بدر، وأما بنو أمية فمتعوا إلى حين، وقال ابن عباس ﵄: هم منتصرة العرب جبلة بن أبيهم وأصحابه (١).\n\n<span data-type=\"title\" id=toc-2156>٣٠ </span>- قوله -﷿-: ﴿وَجَعَلُوا لِلَّهِ أَنْدَادًا لِيُضِلُّوا﴾\nقرأ الكوفيون (٢) (ونافع وابن عامر) (٣) بضم الياء على معنى ليضلوا الناس ﴿عَنْ سَبِيلِهِ﴾ وقرأ الباقون (٤) بفتحه على اللزوم ﴿قُلْ تَمَتَّعُوا﴾ عيشوا في الدنيا ﴿فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ﴾ وهذا وعيد لهم (إلى النار) (٥).\n* * *\n_________\n(١) هكذا روى الطبري بسنده عن ابن عباس ﵄ فيما سبق وغيره.\n(٢) أشهر قراء الكوفة ثلاثة عاصم، حمزة، الكسائي.\n(٣) زيادة من (ز) ونحوهما ذكر القاضي في \"الوافي\" (ص ٣٠٢) إلا أنه قدمهما؛ لأن الإِمام الشاطبي ﵀ قدم ذكرهما على أهل الكوفة وقد سبق التعريف بهما.\n(٤) يعني الإمام عبد الله بن كثير بن المطلب القرشي بالولاء، أبو معبد العطار، والإمام عبد الله بن عامر، أبو عمران اليحصبي، إمام أهل الشام في القراءة.\nوقال ابن زنجلة: وحجتهم -القارئين بالفتح- قوله تعالى في سورة النحل ﴿إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ﴾ [آية: ١٢٥] وحجتهم -والقارئين بالضم- في وصفهم الكفار بالإضلال- وقد ثبت أنهم ضالون بما تقدم ﴿وَجَعَلُوا لِلَّهِ أَنْدَادًا﴾ زيادة الفائدة في الكلام، أي: وصفهم بأنهم ضالون بشركهم ويضلون غيرهم، باختصار عن المرجع نفسه (ص ٣٧٨ - ٣٧٩).\n(٥) زيادة من (ز).","vol":"15","page":394},{"text":"<span data-type=\"title\" id=toc-2157>٣١ </span>- قوله﷿: ﴿قُلْ لِعِبَادِيَ الَّذِينَ آمَنُوا يُقِيمُوا الصَّلَاةَ﴾\nقال الفراء: هو جزم على الجزاء (١) ﴿وَيُنْفِقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ فِيهِ وَلَا خِلَالٌ﴾ أي (٢) مخالة (٣).\nقال امرؤ القيس:\nصرفْتُ الهوى عنهن من خشية الردى ... فلست (٤) بمقلٍ للخلال ولا قالي\n\n<span data-type=\"title\" id=toc-2158>٣٢ </span>- قوله﷿: ﴿اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الْأَنْهَارَ﴾.\n\n<span data-type=\"title\" id=toc-2159>٣٣ </span>- قوله﷿: ﴿وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ﴾\nقال ابن عباس (٥) ﵄: دءوبهما في طاعة الله تعالى\n_________\n(١) يقصد أن في الكلام حذف تقديره: قل لهم أقيموا الصلاة، أنفقوا فإن تقل لهم يقيموا الصلاة وينفقوا. \"إملاء ما منَّ به الرحمن\" للعكبري (ص ٣٦٥).\n(٢) زيادة من (ز).\n(٣) قاله الطبري وقوله ﴿وَلَا خِلَالٌ﴾ يقول: وليس هناك مخالة خليل فيصفح عمن استوجب العقوبة عن العقاب لمخالته بل هناك العدل والقسط، فالخلال مصدر من قول القائل خاللت فلانًا فأنا أخاله مخلة وخلالًا، ومنه قول امرئ القيس \"جامع البيان\" ١٣/ ٢٢٤.\n(٤) في (ز)، (م): لست.\n(٥) روى الطبري هذا القول عن ابن عباس - ﵄ - في \"جامع البيان\" ١٣/ ٢٢٥، وقال الفيروز آبادي: دأب في عمله، كمنع، دأبا ويحرك، ودؤوبا بالضم: جد وتعب، =","vol":"15","page":395},{"text":"﴿وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ﴾ يتعاقبان في الضياء والظلمة والنقصان والزيادة.\n\n<span data-type=\"title\" id=toc-2160>٣٤ </span>- قوله﷿: ﴿وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ﴾\nيعني وآتاكم من كل شيء سألتموه شيئًا (١) فحذف الشيء الثاني اكتفاء بدلالة الكلام على التبعيض، كقوله ﷿: ﴿وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ﴾ (٢) يعني: وأوتيت من كل شيء في زمانها شيئًا، وقيل: هو على التكثير نحو قولك: فلان يعلم كل شيء وأتاه كل الناس وأن تعني بعضهم، وقال بعض المفسرين نظيره قوله تعالى ﴿فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ﴾ (٣) وقال بعض المفسرين معناه: وآتاكم من كل ما سألتموه وما لم تسألوه وهذِه قراءة العامة بالإضافة ومعناها.\nوقرأ الحسن والضحاك وسلام (من كل) بالتنوين ﴿مَا سَأَلْتُمُوهُ﴾ (٤) على النفي، يعني من كل ما (٥) ما تسألوه، فيكون (ما) جحدا قال الضحاك أعطاكم (٦) أشياء ما طلبتموهما ولا سألتموها، صدق الله سبحانه كم من شيء أعطانا الله ما سألناه إياه ولا خطر لنا ببال (٧) ﴿وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ﴾ أي: نعمه ﴿لَا تُحْصُوهَا﴾ لا تطيقوا ذكرها\n_________\n= وأدأبه، والدأب أيضًا ويحرك، والشأن والعادة، والسوق الشديد والطرد \"القاموس المحيط\" (دأب).\n(١) سقط من (ز).\n(٢) النمل: ٢٣.\n(٣) الأنعام: ٤٤.\n(٤) سقط من (ز)، (م).\n(٥) سقط من (ز).\n(٦) سقط من (م).\n(٧) في (ز)، (م): على بال.","vol":"15","page":396},{"text":"ولا القيام بشكرها لا بالجنان ولا باللسان ولا بالبيان ﴿إِنَّ الْإِنْسَانَ لَظَلُومٌ﴾ شاكر غير من أنعم عليه، واضع الشكر في غير موضعه ﴿كَفَّارٌ﴾ جحود لنعم الله، وقيل: ظلوم لنفسه بمعصيته، كفار لربه في نعمته وقيل: ظلوم في الشدة يشكو ويجزع، كفار في النعمة يجمع ولمنع.\n\n<span data-type=\"title\" id=toc-2161>٣٥ </span>- قوله - ﷿-: ﴿وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا﴾\nيعني الحرم مأمونًا فيه ﴿وَاجْنُبْنِي﴾ وأبعدني ﴿وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ﴾ جنبته الشر (١) أجنبه جنبًا وجنبته تجنيبًا إجنابًا بمعنى واحد.\nقال الشاعر في جنبت:\nوتنفض (٢) مهده شفقًا عليه ... وتجنبه (٣) قلائصنا الصعابا\n_________\n(١) في (م): السوء، قال ابن منظور: وجنبه الشيء وجنبه إياه يجنبه وأجنبه: نحاه عنه وفي \"التنزيل العزيز\" إخبارًا عن إبراهيم ﵇: ﴿وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ﴾ أي نجني، وقد قرئ: ﴿وَاجْنُبْنِي وَبَنِيَّ﴾ بالقطع ويقال: جنبته الشر واجنبته وجنبته، بمعنى واحد \"لسان العرب\" ١/ ٢٧٨.\nوقال الرازي: وجنبه الشيء -من باب نصر- وجنبه تجنيبًا بمعنى أي: نحاه ومنه قوله تعالى ... الخ. \"مختار الصحاح\" للرازي.\n(٢) في الأصل وينقض مهده شفقًا عليه وتجنبه فلا لصع الصعابا غير مفهوم، والمثبت من \"جامع البيان\".\n(٣) سقط من (م). والمراد أن المرأة تشفق على طفلها فتنفض فراشه خوفًا عليه مما يؤذيه ولا تركب به النوق الفتية، والشاهد من البيت: تجنبه، أي: تنحيه وتصونه.","vol":"15","page":397},{"text":"والأصنام جمع الصنم وهو التمثال المصور، قال رؤبة بن العجاج (١):\nوهنانة (٢) كالزون يجلى صنمه ... تضحك عن أشنب عذب ملثمه\nوكان إبراهيم (٣) التيمي يقول في قصصه: من يأمن النبلاء بعد خليل الله إبراهيم ﵇ حيث يقول ﴿وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ﴾.\n\n<span data-type=\"title\" id=toc-2162>٣٦ </span>- قوله- ﴿رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ﴾\nيعني ضل بهن كثير من الناس عن طريق الهدى حيث عبدوهن، وهذا من المقلوب ونظيره قوله تعالى: ﴿إِنَّمَا ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ\n_________\n(١) سقط من (ز)، (م)، رؤبة بن العجاج التميمي ثم السعدي الشاعر، وعداده في التابعين، وقد علق له البخاري، وذكره ابن حبان في \"الثقات\".\n(٢) في الأصل:\nدهيابة كالزور يحكي صنمه ... يضحك عن سنب عدث ملثمة\nوفي (م) أيضًا كالزور يحكي، وبدل ملثمة، طنه، وفي (ز): كالزور يحلي، والمثبت من \"جامع البيان\" للطبري، \"لسان العرب\" لابن منظور، وذكر ابن منظور قول أبي عمرو: الهنانة من النساء: الكسلى عن العمل تنعمًا ١٣/ ٤٥٤، وقال: الزون الصنم وكل ما عبد من دون الله واتخذ إلهًا فهو زون وزور، وذكر صدر البيت: وهنانة كالزون يجلى صنمه أيضًا ١٣/ ٢٥١، وقال في مادة شنب، الشنب: دقة وبرد وعزوبة في الأسنان ... البياض والبريق والتحديد في الأسنان ... قال الأصمعي: سألت رؤبة عن الشنب، فأخذ حبَّة رمان وأومأ إلى بصيصها ٥٠٦/ ١ - ٥٠٧.\n(٣) قد أخرج الطبري قوله هذا سندًا في \"جامع البيان\" ١٣/ ٢٢٨.","vol":"15","page":398},{"text":"﴿أَوْلِيَاءَهُ﴾ (١) أي يخوفكم بأوليائه ﴿فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي﴾ أي على ديني ﴿وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ﴾ قال السدي معناه: ومن عصاني ثم تاب وقال مقاتل بن حيان (٢): ومن عصاني فيما دون الشرك.\nوروى عبد الرحمن بن جبير، عن عبد الله بن عمرو بن العاص ﵄ أن رسول الله - ﷺ - تلا قول إبراهيم: ﴿فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ﴾ وقول عيسى ﵇ ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ (١١٨)﴾ (٣) فرفع يديه ثم بكى (٤) فقال: \"اللهم أمتي، اللهم أمتي\"، وبكى، فقال الله جل ثناؤه: يا جبريل اذهب إلى محمَّد -وربك أعلم- فاسئله ما يبكيه؟ فأتاه جبريل ﵇ فسأله، فأخبره رسول الله - ﷺ - ما قال، فقال الله تعالى: يا جبريل اذهب إلى محمَّد فقل له (٥) إنا سنرضيك في أمتك ولا نسوؤك (٦).\n* * *\n_________\n(١) آل عمران: ١٧٥.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٤/ ٣٥٥.\n(٣) المائدة: ١١٨.\n(٤) من (ز).\n(٥) سقط من (ز)، (م).\n(٦) والحديث أخرجه الطبري هكذا في \"جامع البيان\" ١٣/ ٢٢٩، وكذا ابن كثير كذلك في \"تفسير القرآن العظيم\" ٨/ ٢٢٦.","vol":"15","page":399},{"text":"<span data-type=\"title\" id=toc-2163>٣٧ </span>- قوله - ﷿-: ﴿رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي﴾\nوإنما أدخل \"من\" للتبعيض ومجاز الآية: أسكنت من ذريتي ولدًا ﴿بِوَادٍ غَيْرِ ذِي زَرْعٍ﴾.\nوهو مكة ﴿عِنْدَ بَيْتِكَ الْمُحَرَّمِ﴾ قال قتادة (١): المحرم من استحلال حرمات الله فيه والاستخفاف بحقه، فإن قيل: فما وجه قول إبراهيم ﵇ ﴿عِنْدَ بَيْتِكَ﴾ وإنما بني إبراهيم ﵇ البيت بعد ذلك بمدة؟ قيل معناه: عند بيتك المحرم الذي كان قبل أن ترفعه من الأرض حين رفعته أيام الطوفان، وقيل: عند بيتك الذي قد مضى في سابق علمك أنه يحدث في هذا البلد، وكانت قصة الآية على ما ذكره سعيد بن جبير، عن ابن عباس ﵄ قال: إنَّ أول من سعى (بين الصفا) (٢) والمروة لهاجر -إسماعيل- وإن أول (ما أحدث) (٣) نساء العرب جر الذيول (من هاجر) (٤) وذلك أنها لما فرت (٥) من سارة أرخت من ذيلها لتعفي أثرها فجاء بها إبراهيم ﵇ ومعها ابنها إسماعيل ﵇ حتى انتهى بهما إلى موضع البيت\n_________\n(١) ذكر الطبري هذا القول في \"جامع البيان\" ١٣/ ٢٣٣.\n(٢) في الأصل: بالصفا.\n(٣) في الأصل: أخذت، والمثبت موافق لما رواه الطبري في \"جامع البيان\" ١٣/ ٢٢٩.\n(٤) في (م): لهاجر، وفي (ز): لعنها أي بلام التوكيد على الخافض والضمير.\n(٥) في الأصل: لهاجر، وفي (ز): لعنها أي بلام التوكيد على الخافض والضمير.","vol":"15","page":400},{"text":"فوضعهما ثم رجع فاتبعته فقالت: إلى من تكلنا؟ فجعل لا يرد عليها شيئًا فقالت له: آلله أمرك بهذا؟ فقال: نعم، فقالت: إذًا لا يضيعنا، فرجعت ومضى حتى إذا استوى على ثنية كداء (١) وأقبل على الوادي فقال: ﴿رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ﴾ الآية.\nقال (٢): ومع الإنسانة شن (٣) فيها ماء فنفد الماء فعطشت فانقطع لبنها فعطش الصبي فنظرت أي الجبال أدنى إلى الأرض فصعدت الصفا وتسمعت هل تسمع صوتًا أو ترى إنسيًّا (٤) فلم تسمع شيئًا وانحدرت فلما أتت على الوادي سعت وما تريد السعي كالإنسان المجهود الذي يسعى وما يريد السعي، فنظرت أي الجبال أدنى إلى الأرض وصعدت المروة وتسمعت هل تسمع صوتًا أو ترى إنسيًّا\n_________\n(١) أخرجه البخاري في كتاب الحج، باب من أين يخرج من مكة (١٥٧٩)، عن أم المؤمنين عائشة ﵂ أن النبي - ﷺ - دخل عام الفتح من كداء أعلى مكة، وكذا من حديث عروة: قال الحافظ: بفتح الكاف والمد، وهذِه الثنية في التي ينزل منها إلى المعلى مقبرة أهل مكة وهي التي يقال لها الحجون، وكانت صعبة المرتقى فسهلها معاوية ثم عبد الله ثم المهدي، ثم سهل في عصرنا هذا منها سنة (٨١١ هـ) موضع ثم سهلت كلها في زمن سلطان مصر الملك المؤيد في حدود (٨٢٠ هـ) وكل عقبة في جبل أو طريق عال فيه تسمى ثنية، وكدا وكدى موضعان في أسفل مكة، تلخيص من \"فتح الباري\" ٤٣٨/ ٣، كتاب الحج.\n(٢) يعني عبد الله بن عباس ﵄، فالحديث مروي عنه.\n(٣) في (ز)، (م): شنة، قال الرازي، السنن والشنة القربة الخلق وجمع الشن، الشنان، \"مختار الصحاح\" للرازي (ص ٣٣٣).\n(٤) في (ز): أنسًا وفي هامشها: أنيسًا، وكذلك في (م).","vol":"15","page":401},{"text":"فسمعت صوتًا فقالت كالإنسان الذي يكذب سمعه: صه (١) حتى استيقنت فقالت: قد أسمعتني صوتك فاغثني فقد هلكت وهلك من معي فإذا هو الملك فجاء بها حتى انتهى إلى موضع زمزم فضرب بقدمه ففارت عينا فعجلت الإنسانة فجعلت تفرغ في شنها (٢) فقال رسول الله - ﷺ -: \"رحم الله أم إسماعيل لولا أنها عجلت لكانت زمزم عينًا معينًا\"، وقال لها الملك: لا تخافي الظمأ على أهل هذا البلد فإنها عين يشرب منها (٣) ضيفان الله وقال: إن أبا هذا الغلام سيجيء فيبنيان لله تعالى بيتًا هذا موضعه، قال: ومرت رفقة من جرهم تريد الشام فرأوا الطير تحوم (٤) على الجبل فقالوا هذا (الطائر لعاكف) (٥) على الماء فأشرفوا فإذا هم بالإنسانة فأتوا هاجر وقالوا: إن شئت كنا معك وآنسناك والماء ماؤك فأذنت لهم فنزلوا معها وكانوا هناك حتى شب إسماعيل ﵇ وماتت هاجر فتزوج إسماعيل من جرهم فاستأذن إبراهيم سارة في أن يأتي هاجر فأذنت\n_________\n(١) قال الرازي في مادة (صه): صه مبني على السكون وهو اسم لفعل الأمر ومعناه: أسكت، وتقول للرجل إذا أسكته: صه \"مختار الصحاح\" (ص ٣٥٥)، وقال ابن منظور: صه كلمة زجر للسكوت، \"لسان العرب\" لابن منظور ١٣/ ٥١١، \"القاموس المحيط\" للفيروزآبادي (ص ١١٦١).\n(٢) في (م): شنتها.\n(٣) سقط من (ز)، (م).\n(٤) سقط من (م).\n(٥) في (ز)، (م): الطير لعائف.","vol":"15","page":402},{"text":"له وشرطت عليه أن لا ينزل، وذكر الحديث في صفة (١) مقام إبراهيم، وقد مضت هذِه القصة في سورة البقرة (٢)، قوله ﷿ ﴿رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي﴾ تنزع وتميل وتشتاق ﴿إِلَيْهِمْ﴾ وهذا دعاء منه ﵇ لهم بأن يرزقهم الله (٣) حج بيته الحرام، وقال سعيد بن جبير: لو قال (٤): أفئدة الناس تهوي إليهم لحجت اليهود والنصارى والمجوس، ولكنه قال: ﴿أَفْئِدَةً مِنَ النَّاسِ﴾ فهم المسلمون، وقال مجاهد (٥) لو (قال: أفئدة الناس، لازدحمت عليه فارس والروم والترك والهند ولكنه) (٦) قال: ﴿وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ﴾ ما رزقت سكان القرى ذوات المياه ﴿لَعَلَّهُمْ يَشْكُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-2164>٣٨ </span>- قوله ﷿ (٧): ﴿رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ﴾\nمن جميع أمورنا، وقال ابن عباس - ﵄ - ومقاتل: من الوجد بإسماعيل وأنه حيث أسكنتهما بوادٍ غير ذي زرع ﴿وَمَا يَخْفَى عَلَى اللَّهِ مِنْ\n_________\n(١) في (ز): قصة.\n(٢) في الأصل، (م): آل عمران.\n(٣) هكذا في (م) بذكر الاسم الجليل.\n(٤) في (م): قيل.\n(٥) أسند الطبري إليهما هذين القولين إلا أنه لم يذكر في قول مجاهد: الترك والهند، بل أسند إلى ابن عباس ﵄ قال: لو كان إبراهيم قال: فاجعل أفئدة الناس تهوي إليهم لحجه اليهود والنصارى والناس كلهم، ولكنه قال: ﴿أَفْئِدَةً مِنَ النَّاسِ﴾ \"جامع البيان\" ١٣/ ٢٣٣ - ٢٣٤.\n(٦) سقط من (م).\n(٧) من (م).","vol":"15","page":403},{"text":"شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ﴾ قال بعضهم هذا كله (١) قول إبراهيم ﵇، وقال الآخرون: قال الله ﷿ ﴿وَمَا يَخْفَى عَلَى اللَّهِ﴾ الآية (٢).\n\n<span data-type=\"title\" id=toc-2165>٣٩ </span>- ﴿الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي﴾\nأعطاني ﴿عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ﴾ قال ابن عباس ﵄: ولد إسماعيل لإبراهيم ﵉ وهو ابن تسع وتسعين سنة، وولد إسحاق ﵇ وهو ابن مائة واثنتي عشرة سنة، وقال سعيد بن جبير (٣): بُشِرَ إبراهيم ﵇ بإسحاق بعد سبع عشرة ومائة سنة.\n\n<span data-type=\"title\" id=toc-2166>٤٠ </span>- ﴿رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِي﴾\nأيضًا فاجعلهم مقيمي الصلاة ﴿رَبَّنَا وَتَقَبَّلْ دُعَاءِ﴾.\nقال المفسرون: عملي وعبادتي، نظيره قول النبي - ﷺ -: \"الدعاء مخ العبادة\" ثم قرأ ﴿وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ (٦٠)﴾ (٤) \" فسمى الدعاء عبادة.\n_________\n(١) في (ز)، (م): صلة.\n(٢) كذلك ذكر البغوي فقال بعد قوله تعالى: ﴿وَمَا يَخْفَى عَلَى اللَّهِ مِنْ شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ﴾ قيل: هذا كله قول إبراهيم ﵇ متصل بما قبله، وقال الأكثرون: يقول الله ﷿: ﴿وَمَا يَخْفَى عَلَى اللَّهِ مِنْ شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ﴾ \"معالم التنزيل\" للبغوي ٤/ ٣٥٧.\n(٣) ذكر البغوي القولين، قول ابن عباس، وابن جبير \"معالم التنزيل\".\n(٤) غافر: ٦٠، وحديث \"الدعاء منع العبادة\" أخرجه الترمذي في أبواب الدعوات، باب فضل الدعاء (٣٣٧١)، عن أنس - ﵁ - مرفوعًا ومختصرًا وقال: لا نعرفه إلا =","vol":"15","page":404},{"text":"<span data-type=\"title\" id=toc-2167>٤١ </span>- ﴿رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ﴾\nأن آمنا، وقد أخبر الله سبحانه عن خليله ﵇ في الاستغفار لأبيه في سورة التوبة (١) ﴿وَلِلْمُؤْمِنِينَ﴾ هو كلهم، قال ابن عباس ﵄: من أُمة محمَّد - ﷺ - (٢) ﴿يَوْمَ يَقُومُ الْحِسَابُ﴾ أي يبدو ويظهر، قال أهل المعاني أراد: يوم يقوم الناس للحساب، فاكتفى بذكر الحساب عن ذكر الناس إذ كان مفهومًا معناه.\n\n<span data-type=\"title\" id=toc-2168>٤٢ </span>- قوله ﷿ ﴿وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ﴾\nقال ميمون بن مهران: هذا (٣) وعيد للظالم وتعزية للمظلوم ﴿إِنَّمَا يُؤَخِّرُهُمْ﴾ يمهلهم ويؤخر عذابهم، وقراءة العامة بالياء واختاره أبو عبيد، وأبو حاتم لقوله ﴿وَلَا تَحْسَبَنَّ اللَّهَ﴾ وقرأ (الحسن\n_________\n= من حديث ابن لهيعة، ثم أخرج في أبواب التفسير، ومن سورة المؤمنون (٣٢٤٧) حديث النعمان بن بشير - ﵁ - مرفوعًا بلفظ: \"الدعاء هو العبادة\" ثم قرأ ... الآية وقال الترمذي: هذا حديث حسن صحيح وقد رواه منصور والأعمش عن ذر، \"تحفة الأحوذي\" ٩/ ٣١١ - ٣١٢، وأيضًا رواه أحمد أبو داود والنسائي وابن ماجه وابن حبان والحاكم وابن أبي شيبة، فالصحيح بهذا اللفظ: \"الدعاء هو العبادة\" ثم قرأ ....\n(١) في قوله تعالى ﴿وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ (١١٤)﴾ [التوبة: ١١٤].\n(٢) هكذا ذكر القرطبي هذا القول بدون الإسناد في \"الجامع لأحكام القرآن\" ٩/ ٣٧٥، وذكر ابن أبي حاتم عن الشعبي أنه قال: ما يسرني بنصيبي من دعوة نوح وإبراهيم ﵉ للمؤمنين والمؤمنات حمر النعم، \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٥٠، (١٢٢٩٨).\n(٣) في (م): هذِه، وعند الطبري: هي.","vol":"15","page":405},{"text":"والسلمى) (١) بالنون ﴿لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ﴾. أي لا تغمض من هول ما ترى في ذلك اليوم قاله الفراء.\n\n<span data-type=\"title\" id=toc-2169>٤٣ </span>- قوله ﷿ ﴿مُهْطِعِينَ﴾\nقال قتادة: مسرعين، وقال سعيد بن جبير عنه (٢) منطلقين عامدين إلى الداعي، وقال سعيد بن جبير: الإهطاع النسلان كعدو الذئب، وقال مجاهد: مديمي النظر، وقال الضحاك: شدة النظر من غير أن يطرف وهي رواية العوفي عن ابن عباس ﵄ وقال الكلبي: ناظرين، وقال مقاتل: مقبلين إلى النار، وقال ابن زيد (٣): المهطع الذي لا يرفع رأسه، وأصل الإهطاع في كلام العرب البداء: الإسراع، يقال: أهطع البعير في سيره استهطع (٤) إذا أسرع.\nقال الشاعر:\nوبمهطع (٥) سُرُح (٦) كأن زمامه ... في رأس جذع من أراك (٧) مشذب\n_________\n(١) في (م): بتقديم وتأخير، ولعل هذا أنسب لأن أبا عبد الرحمن عبد الله بن حبيب السلمي ولد في حياة النبي - ﷺ - ولقي كبار الصحابة، المقرئ، المشهور بكنيته، ثقة ثبت، وكان يرسل مع كونه ثقة، فقيهًا.\n(٢) من (م): أسند الطبري هذا القول عن سعيد عن قتادة، \"جامع البيان\" ١٣/ ٢٣٧.\n(٣) أسند الطبري هذِه الأقوال في \"جامع البيان\" ١٣/ ٢٣٨.\n(٤) من (ز)، (م) وفي الأصل: هطع.\n(٥) في نسخ المخطوط: في مهطع، والمثبت من \"جامع البيان\" للطبري.\n(٦) سرح بضمتين سريع، \"القاموس المحيط\" للفيروزآبادي (ص ٢٨٦).\n(٧) في الأصل: أوال، والمثبت من (ز)، (م)، وفي \"القاموس المحيط\" =","vol":"15","page":406},{"text":"وقال آخر:\nبمستهطع رسل كأن جديلة (١) ... بقيدوم (٢) وعن من صوام (٣)\nوقال آخر:\nتعبدني نمر بن سعد وقد أرى ... ونمر بن سعد لي مطيع ومهطع (٤)\n﴿مُقْنِعِي رُءُوسِهِمْ﴾ رافعيها.\n_________\n= للفيروزآبادي: التشذيب: القطع الطرد وإصلاح الجذع (ص ١٢٨) فالمفهوم: وبمسرع سريع كأن خطامه في رأس جذع مقطوع ومصلح من ضجر الأراك، فالشاهد بمهطع.\n(١) في (م): حديرة، والمثبت أولى؛ لأن الجديل: الزمام المجدول -المفتول المحكم- من آدم وحبل من آدم، \"القاموس المحيط\" للفيروزآبادي (ص ١٢٦٠) فالبيت مثل السابق.\n(٢) في الأصل: بفندوم، والمثبت من \"جامع البيان\" للطبري ١٣/ ٢٣٨، \"لسان العرب\" لابن منظور ١٢/ ٤٦٧ فقال في هذِه المادة: وقيدوم كل شيء وقيدامه: أوله، مقدمه وصدره وقيدوم الجبل وقديمته: أنف يتقدم منه قال الشاعر ... ثم قال: صوام: اسم جبل، وقال في مادة (رعن)، والرعن: الأنف العظيم من الجبل تراه متقدمًا، وقيل: الرعن أنف يتقدم الجبل والجمع رعان. \"لسان العرب\" لابن منظور ١٣/ ١٢٨.\n(٣) في الأصل: صواع، و(الممنع) المرتفع الذي لا يرتقي.\n(٤) قال ابن منظور: هطع وأهطع، أقبل مسرعًا خائفًا، وقيل: نظر بخضوع ... وقال الليث: بعير مهطع في عنقه تصويب خلقة. يقال للرجل إذا أقر وذل: أريخ وأهطع وأنشد ... \"لسان العرب\" لابن منظور ٨/ ٣٧٢.","vol":"15","page":407},{"text":"قال القتيبي: المقنع الذي يرفع رأسه، (يقبل بنظره (١) على) ما بين يديه، ومنه الإقناع (٢) في الصلاة، وقال الحسن: ووجوه الناس يوم القيامة إلى السماء لا ينظر أحد إلى أحد، وأصل الإقناع في كلام العرب: رفع الرأس، قال الشماخ:\nيباكرن العضة بمقنعات ... نواجدهن كالحداء الوقيع (٣)\nيعني برؤوس مرفوعًا إليها ليتناولها، وقال الراجز:\nأنغض نحوي رأسه وأقنعا ... كأنما أبصر شيئًا أطمعا (٤)\n﴿لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ﴾ لا ترجع إليهم أبصارهم من شدة النظر وهي شاخصة ﴿وَأَفْئِدَتُهُمْ هَوَاءٌ﴾ قال ابن عباس ﵄: خالية من كل خير، وقال مجاهد، ومرة وابن زيد: خربة متخرقة ليس فيها خير ولا\n_________\n(١) في (ز): يقبل ببصره، وفي (م): يقلب ببصره.\n(٢) قال الحافظ عبد الرزاق في \"المصنف\": باب التصويب في الركوع ولا يقنعه؟ فقال: لا، ولم يصوبه؟ فقال له إنسان: ما الإقناع؟ قال رفعه رأسه في الركوع \"المصنف\" ٢/ ١٥٣ - ١٥٤ (٢٨٧٠).\n(٣) والبيت في ديوانه بلفظ: يبادرن، ويباكرن من البكور فالمعنى متقارب، والعضاه جمع عضة أو عضاهة، كل شجر يعظم وله شوك، وقد وصف الإبل الرافعة رءوسها إلى الأشجار لتناول أوراقها وقد شبه أسنانها بالفؤوس في الحدة، والشاهد من البيت كلمة: مقنعات، وفي (ز) وأحدهن بدل نواجدهن.\n(٤) ومعنى البيت: أنه حرك رأسه إلى ورفعه كأنه يتأملني تأمل الطامع في شيء والشاهد فيه كلمة أقنع بمعنى رفع.","vol":"15","page":408},{"text":"عقل، كقولك في البيت الذي ليس فيه شيء: إنما هو هواء وهي رواية العوفي (١) عن ابن عباس ﵄، وقال سعيد بن جبير: تمور في أجوافهم ليس لها مكان تستقر فيه، وقال قتادة (٢): انتزعت حتى صارت في حناجرهم لا تخرج من أفواههم ولا تعود إلى أمكنتها.\nوقال الأخفش (٣): جوفاء لا عقول لها، والعرب تسمي كل أجوف جاف (٤) وهواء ومنه الهواء (٥) وهو الخلاء الذي بين الأرض والسماء.\nقال زهير يصف ناقة:\nكأن (٦) الرجل منها فوق صعل ... من الظلمان جؤجؤه هواء\nوقال حسان بن ثابت:\nآلا أبلغ أبا سفيان عني ... فأنت مجوف نخب (٧) هواء\n_________\n(١) أسند الطبري هذِه الآثار في \"جامع البيان\" ١٣/ ٢٣٩ - ٢٤٠.\n(٢) أسند إليهما هذِه الأقوال الطبري في \"جامع البيان\" ١٣/ ٢٤٠ - ٢٤١.\n(٣) لم أجد قوله هذا في كتابه \"معاني القرآن\".\n(٤) سقط من (ز).\n(٥) في الأصل: الهوى.\n(٦) في (ز): لأن، والصعل: الصغير الرأس والظلمان: جمع ظليم وهو ذكر النعام، والجؤجؤ: الصدر، شبه الناقة في صغر رأسها وسرعة سيرها بالنعام، يعني كأنها في سرعة سيرها تطير لخفة رأسها صدرها، والشاهد من البيت: جؤجؤه هواء أي خال وفارغ، هامش \"معاني القرآن\" للنحاس ٣/ ٥٤٠.\n(٧) طمس في الأصل، في (ز): تحت.","vol":"15","page":409},{"text":"<span data-type=\"title\" id=toc-2170>٤٤ </span>- قوله ﷿ ﴿وَأَنْذِرِ﴾\nوخوف ﴿النَّاسَ﴾ أي بيوم ﴿يَأْتِيهِمُ الْعَذَابُ﴾ وهو يوم القيامة ﴿فَيَقُولُ﴾ عطف على قوله يأتيهم وليس بجواب فلذلك (١) رفع ﴿الَّذِينَ ظَلَمُوا﴾ أشركوا ﴿رَبَّنَا أَخِّرْنَا﴾ أمهلنا ﴿إِلَى أَجَلٍ قَرِيبٍ﴾ وهو الدنيا يعني أرجعنا إليها ﴿نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ﴾ فيجابون ﴿أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ﴾ حلفتم ﴿مِنْ قَبْلُ﴾ في دار الدنيا ﴿مَا لَكُمْ مِنْ زَوَالٍ﴾ عنها أي (لا تبعثون) (٢) وهو قوله ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ﴾ (٣).\n\n<span data-type=\"title\" id=toc-2171>٤٥ </span>- ﴿وَسَكَنْتُمْ فِي مَسَاكِنِ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ﴾\nبالكفر والمعصية، قوم نوح وعاد وثمود وغيرهم ﴿وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الْأَمْثَالَ﴾.\n\n<span data-type=\"title\" id=toc-2172>٤٦ </span>- ﴿وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِنْدَ اللَّهِ مَكْرُهُمْ﴾\nأي جزاء مكرهم ﴿وَإِنْ كَانَ مَكْرُهُمْ﴾ قراءة العامة: بالنون وقرأ عمر وعلي وابن مسعود وأُبيّ ﵃: (وإن كاد مكرهم) بالدال (٤) ﴿لِتَزُولَ مِنْهُ الْجِبَالُ﴾ قراءة العامة: ﴿لِتَزُولَ﴾ بكسر اللام الأولى وفتح الثانية، وقرأ ابن جريج والكسائي: بفتح اللام\n_________\n(١) في (ز): ولذلك.\n(٢) في الأصل: يبعثون.\n(٣) النحل: ٣٨.\n(٤) سقط من (م) وذكر هذِه القراءة ابن زنجلة في كتابه \"الحجة\" (ص ٣٧٩).","vol":"15","page":410},{"text":"الأولى وضم الثانية، فمعنى (١) قراءة العامة: وما كان مكرهم، قال الحسن (٢): إن كان مكرهم لأدهن وأضعف من أن تزول من الجبال، وقال: خمس (٣) في القرآن إن بمعنى ما قوله تعالى: ﴿وَإِنْ كَانَ مَكْرُهُمْ﴾ وقوله- ﴿لَاتَّخَذْنَاهُ مِنْ لَدُنَّا إِنْ كُنَّا فَاعِلِينَ﴾ (٤) -قوله- ﴿قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (٨١)﴾ (٥) - وقوله- ﴿فِيمَا إِنْ مَكَّنَّاكُمْ فِيهِ﴾ (٦) -قوله- ﴿فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ﴾ (٧) - ومن فتح (٨) اللام استعظم مكرهم، ابن جرير (٩): الاختيار القراءة الأولى لأنها لو كانت زالت لم تكن ثابتة، وكان\n_________\n(١) في (ز): بمعنى.\n(٢) إليه أسند الطبري هذا القول في \"جامع البيان\" ١٣/ ٢٤٧، وأشار إليه ابن زنجلة في \"الحجة\" (ص ٣٨٠).\n(٣) والطبري ذكر: الأربع، ولم يذكر الخامسة والأخيرة.\n(٤) الأنبياء: ١٧، وقد أسقطت الهاء من قوله: (لاتخذناه) في الأصل.\n(٥) الزخرف: ٨١، وقد أسقطت كلمة (قل) من أول الآية، في الأصل.\n(٦) أول الآية: ﴿وَلَقَدْ مَكَّنَّاهُمْ﴾ [الأحقاف: ٢٦].\n(٧) وتمام الآية: ﴿فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ لَقَدْ جَاءَكَ الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ﴾ [يونس: ٩٤]، وقد أخرج ابن الأنباري هذا القول عن الحسن في \"المصاحف\"، وانظر \"الدر المنثور\" للسيوطي ٣/ ٥٧١ ونسب الألوسي هذا المعنى للزجاج ورده، فقال وهو خلاف الظاهر وفيما ذكر غنى عنه، \"روح المعاني\" ١١/ ١٩٠.\n(٨) في الأصل: يفتح.\n(٩) \"جامع البيان\" ١٣/ ٢٤٤.","vol":"15","page":411},{"text":"مكرهم على ما ذكره علي بن أبي طالب ﵁ (١) وغيره (٢) (قالوا وهو أن) (٣) نمرود الجبار الذي حاجّ إبراهيم ﵇ في ربه قال:\nإن كان ما يقوله (٤) إبراهيم حقا فلا أنتهي حتى أعلم ما في السماء فعمد إلى أربعة (٥) أفراخ من النسور وعلفها اللحم ورباها حتى شبت واستعلجت (٦) ثم قعد في تابوت وجعل (معه رجلًا) (٧) آخر وجعل له بابًا من أعلاه (٨) وبابًا من أسفل وربط التابوت بأرجل النسور وعلق اللحم فوق التابوت على عصا ثم خلى عن النسور فطرن فصعدن طمعًا في اللحم حتى أبعدن في الهواء (٩) فقال نمرود لصاحبه: افتح الباب الأعلى وانظر إلى السماء هل قربنا منها ففتح ونظر وقال: إن السماء كهيئتها (١٠) ثم قال: افتح الباب الأسفل (وانظر إلى) (١١)\n_________\n(١) في (ز): كرم الله وجهه.\n(٢) أخرج الطبري في \"جامع البيان\" ١٣/ ٢٤٤ نحو هذا الأثر عن مجاهد وسعيد بن جبير، وفيه زيادة على ما أخرج عن علي - ﵁ - وابن أبي حاتم عن السدي مطولًا، فانظر \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٥٣.\n(٣) في (ز): قال وهو، وفي (م): قالوا.\n(٤) في الأصل: يقول.\n(٥) في (ز): أربع.\n(٦) في الأصل: استفحلت، والمثبت موافق لما في \"جامع البيان\" للطبري ١٣/ ٢٤٤.\n(٧) في (م): رجلان.\n(٨) في الأصل: على.\n(٩) في الأصل: الهوى.\n(١٠) في (ز): لهيئتها.\n(١١) في (م): فانظر في.","vol":"15","page":412},{"text":"الأرض هل تراها، ففعل ذلك فقال: أرى (١) الأرض مثل اللجة البيضاء والجبال مثل الدخان، فطار النسور وارتفعت حتى حالت الريح بينها وبين الطيران فقال لصاحبه: افتح (الباب من أعلى فانظر ففتح الأعلى) (٢) وإذا السماء كهيئتها وفتح الأسفل فإذا الأرض سوداء مظلمة ونودي (أيها الطاغي) (٣) أين تريد؟ قال عكرمة (٤): كان معه في التابوت غلام وقد حمل معه القوس والنشاب (فرمي بسهم) (٥) فعاد إليه السهم (متلطخًا بالدم) (٦) فقال كفيت شغل إله السماء واختلفوا في ذلك السهم، من أي شيء تلطخ؟ فقال عكرمة: (سمكة من السمك فدت نفسها لله سبحانه من بحر في الهواء معلق) (٧) وقال بعضهم: من طائر من الطيور، وأصابه السهم (قالوا\n_________\n(١) سقط من الأصل.\n(٢) في (ز): البابين فانظر ففتح الأعلى فرئي، وفي (م): البابين ففتح الأعلى فإذ السماء.\n(٣) في (ز): أيها الطاغية، وفي (م): أيتها الطاغية.\n(٤) كذا ذكر البغوي في \"معالم التنزيل\" ٣/ ٤١.\n(٥) في (م): فرما بهم.\n(٦) في (ز): ملطخًا بدم.\n(٧) في (ز): سمكة من السماء، وفي (م) لسمكة من السماء فدت نفسها لله تعالى من بحر الهواء، وفي فداء السمكة لله ﷾، نظر وتردد، ولعل الإِمام البغوي تحرز عن ذلك لذلك قال: فعاد السهم إليه متلطخًا بدم السمكة قذفت. نفسها من بحر في الهواء، مع العلم بأنه ذكر هذا الأثر بصيغة التمريض. \"معالم التنزيل\" ٤/ ٣٦٠ - ٣٦١.","vol":"15","page":413},{"text":"ثم إن نمروذ أمر) (١) صاحبه أن يصوب العصا و(ينكس) اللحم ففعل ذلك فهبطت النسور بالتابوت فسمعت الجبال حفيف التابوت والنسور ففزعت وظنت أنه (٢) قد حدث بها حدث من السماء أو (٣) أن الساعة قد قامت فذلك قوله ﷿: ﴿وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ﴾.\n\n<span data-type=\"title\" id=toc-2173>٤٧ </span>- قوله - ﷿-: ﴿فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ﴾\nبالنصر لأوليائه وهلاك أعدائه وفي الكلام تقديم وتأخير وتقديره: فلا تحسبن الله مختلف رسله وعده.\nيقول الشاعر (٤):\nترى الثور (٥) فيها مدخل الظل رأسه ... وسائره باد إلى الشمس أجمع\n_________\n(١) في (ز): ثم أمر نمروذ، وفي (م): قال ثم أمر نمروذ.\n(٢) من (ز)، وفيهما: أن.\n(٣) في (ز): و، وكذلك في \"معالم التنزيل\" للبغوي: وأن الساعة ... ٤/ ٣٦١.\n(٤) لم أقف على قائله، وإن نسبه البعض لسيبويه، وانظر الحاشية التالية.\n(٥) في نسخ المخطوط: النور، وهو خطأ، والبيت من شواهد الفراء في \"معاني القرآن\" له، حيث قال: أضفت مختلف على الوعد ونصبت الرسل على التأويل، وإذا كان الفعل يقع على شيئين مختلفين مثل كسوتك الثوب وأدخلتك الدار فابدأ بإضافة الفعل إلى الرجل فتقول: هو كاسي ثوبًا ومدخله الدار، ويجوز: هو كاسي الثوب عبد الله ومدخل الدار زيدًا جاز ذلك؛ لأن الفعل قد يأخذ الدار كأخذه عبد الله فتقول: أدخلت الدار وكسوت الثوب ومثله قول الشاعر: ترى الثور .. =","vol":"15","page":414},{"text":"وقال القتيبي: هو من المقدم الذي لا (١) يوضحه التأخير ومن المؤخر الذي يوضحه التقديم وسواء قولك: ﴿مُخْلِفَ وَعْدِهِ رُسُلَهُ﴾ ومخلف رسله وعده لأن الخلف يقع بالوعد كما يقع بالرسل ﴿إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ﴾.\n\n<span data-type=\"title\" id=toc-2174>٤٨ </span>- قوله - ﷿-: ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ﴾\nقال عمرو بن ميمون.\nعن عبد الله بن مسعود ﵁ في هذِه الآية قال: تبدل بأرض كالفضة بيضاء نقية لم يسفك فيها دم ولم يعمل عليها خطيئة، وقال علي بن أبي طالب (٢) ﵁ في هذِه الآية: الأرض من فضة والسماء من ذهب.\nوروى (٣) سهل بن سعد ﵁ عن رسول الله - ﷺ - قال: \"يحشر الناس يوم القيامة على أرض بيضاء عفراء كقرصة النقي ليس فيها معلم لأحد (٤) \" وقال سعيد بن جبير، ومحمد بن كعب: تبدل الأرض خبزة بيضاء يأكل منها المؤمن من تحت قدميه.\n_________\n= فأضاف (مدخل) إلى (الظل) وكان الوجه أن يضيف (مدخل) إلى (الرأس).\n\"معاني القرآن\" ٢/ ٨٠.\n(١) ساقطة من (ز)، (م).\n(٢) هكذا ذكر عنه البغوي في \"معالم التنزيل\" ٤/ ٣٦٢، وأسند إليه الطبري في \"جامع البيان\" ١٣/ ٢٥١.\n(٣) روى عنه الشيخان كذلك، فالحديث في \"اللؤلؤ والمرجان\" (١٧٧٧).\n(٤) في (م): أحد.","vol":"15","page":415},{"text":"وروى خثيمة عن ابن مسعود ﵁ قال: تبدل الأرض بناء فتصير الأرض كلها يوم القيامة نارًا والجنة من ورائها يرى كواعبها وأكوابها جنانًا (١) ويلجم الناس العرق ولم يبلغوا الحساب بعد، وقال كعب: تفسير السماوات جنانًا ويصير مكان البحر النار، وتبدل الأرض غيرها.\nوقال ابن عباس ﵄ الأرض هي تلك الأرض وإنما تبدل آكامها وجبالها وأنهارها وأشجارها (٢)، ثم أنشد:\nفما الناس بالناس الذين عهدتهم ... ولا (الدار بالدار التي) (٣) كنتُ أعرف\nوتصديق قول ابن عباس ﵁ حديث أبي هريرة (٤) ﵁، عن النبي - ﷺ - قال: \"يبدل الله الأرض غير الأرض والسماوات فيبسطها يمدها مد الأديم العكاظي لا ترى (٥) فيها عوجًا ولا أمتا، ثم يزجر الله الخلق زجرة فإذا هم في هذِه المبدلة مثل مواضيعهم من الأولى، ما كان في بطنها كان في بطنها وما كان على ظهرها، وقيل\n_________\n(١) زيادة من الأصل والظاهر أنه اشتباه من السطر التحتاني.\n(٢) في الأصل: أشجارها وأنهارها، أي تقديم وتأخير.\n(٣) في (م): النار بالنار، وهي تصحيف، وفي الأصل: الذي.\n(٤) أسند الطبري حديث أبي هريرة - ﵁ - مرفوعًا أطول مما عندنا، فعنده في آخره: وذلك حين يطوي السماوات كطي السجل للكتاب ثم يدحو بها ثم تبدل الأرض غير الأرض والسماوات. \"جامع البيان\" ١٣/ ٢٥٢.\n(٥) في (م): القباطي لا يرى.","vol":"15","page":416},{"text":"تبدل الأرض لقوم بأرض الجنة ولقوم بأرض النار\" (١).\n[١٦١٤] وأخبرنا أبو جعفر محمَّد بن علي بن إبراهيم (٢) قال: حدثنا علي بن عيسى بن إبراهيم بن عبدويه (٣) قال: حدثنا محمَّد بن صالح بن جميل (٤) قال: حدثنا أبو سعيد الأشجَّ (٥) قال: حدثنا أبو خالد (٦) وعابد (٧) بن حبيب وابن (٨) فضيل عن داود (٩)، عن الشعبي (١٠)، عن مسروق (١١)، عن عائشة ﵂ قالت: يا رسول الله: أخبرني عن قول الله تعالى ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ﴾ أين يكون الناس يومئذ؟ قال: \"على الصراط\" (١٢).\n_________\n(١) وذكر الألوسي نحو هذا فقال: وحكى بعضهم أن التبديل يقع في الأرض ولكن تبدل لكل فريق بما يقتضيه حاله، ففريق من المؤمنين يكونون على خبز يأكلون منه وفريق يكونون على فضة، وفريق الكفرة يكونون على نار، وليس تبديلها بأي شيء كان بأعظم من خلقها بعد أن لم تكن. \"روح المعاني\" ١٣/ ٢٥٥.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) عبد الله بن سعيد، ثقة.\n(٦) سليمان بن حيان، صدوق يخطئ.\n(٧) لم أجده.\n(٨) أبو عبد الرحمن الكوفي، صدوق عارف رمي بالتشيع.\n(٩) ابن أبي هند، ثقة متقن، كان يهم بأخره.\n(١٠) عامر بن شراحيل، ثقة، مشهور، فقيه، فاضل.\n(١١) أبو عائشة الكوفي، ثقة.\n(١٢) [١٦١٤] الحكم على الإسناد: =","vol":"15","page":417},{"text":"وروى يحيى (١) بن أبي كثير، عن أبي أسماء (٢)، عن ثوبان قال: سأل حبر من أحبار اليهود رسول الله - ﷺ - فقال: أين الناس يوم تبدل الأرض غير الأرض؟ قال: هم في الظلمة دون الجسر (٣).\nوروى سعيد بن ثوبان الكلابي (٤)، عن أبي أيوب الأنصاري - ﵁ - قال أتى النبي - ﷺ - حبر من اليهود فقال: أرأيت إذ يقول الله ﷿ في كتابه: ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ﴾ فأين الخلق عند ذلك؟\n_________\n= فيه مجاهيل، لكن الحديث صح من غير طريقهم كما في التخريج.\nالتخريج:\nأخرجه الإِمام مسلم في كتاب التوبة، باب في البعث والنشور وصفة الأرض يوم القيامة (٢٧٩١)، والترمذي في كتاب التفسير سورة إبراهيم ﵇ (٣١٢١) من طريق الشعبي، به.\n(١) أبو نصر، اليمامي، ثقة، ثبت، لكنه يدلس ويرسل.\n(٢) أبو أسماء عمرو بن مرثد الرحبي الدمشقي، ويقال: اسمه عبد الله، كان من كبار علماء الشام، وثقه أحمد العجلي وغيره، وقال ابن حجر، ثقة. \"السير\" للذهبي ٨/ ٥٠، \"التقريب\" لابن حجر (٥١٠٩).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٣/ ٢٥٣، والإمام البغوي في \"معالم التنزيل\" ٤/ ٣٦٣، والإمام مسلم في \"الصحيح\" بأطول من هذا في كتاب الحيض، باب بيان صفة مني الرجل والمرأة (٣١٥).\n(٤) هكذا في نسخ المخطوط ولكن في \"جامع البيان\" للطبري ١٣/ ٢٥٣: الكلاعي والظاهر أنه تابعي، ولكن لم أجد ذكره إلا ما ذكر مجملًا في \"تعجيل المنفعة\" لابن حجر ١/ ٥٧٩ (٣٧٢): (فع) سعيد بن ثوبان، عن أبي هريرة يحدث: من لم يطهره ماء البحر فلا طهره الله، وعنه عبد العزيز بن عمر بن عبد العزيز، علقه الشافعي في \"الأم\" بعبد العزيز (ص ١٠٣).","vol":"15","page":418},{"text":"فقال: أضياف الله ولن يعجزهم ما لديه ﴿وَبَرَزُوا﴾ وظهروا وخرجوا (١) من قبورهم ﴿لِلَّهِ الْوَاحِدِ الْقَهَّار﴾ الغّلاب والذي يفعل ما يشاء، وقهر العباد بالموت.\n\n<span data-type=\"title\" id=toc-2175>٤٩ </span>- قوله ﷿ ﴿وَتَرَى الْمُجْرِمِينَ﴾\nالمشركين ﴿يَوْمَئِذٍ مُقَرَّنِينَ﴾ مشدودين بعضهم ببعض (٢)، وقيل: مقرنين بالشياطين بيانه قوله تعالى: ﴿احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ﴾ (٣) يعني قرناءهم من الشياطين (٤)، وقال ابن زيد: مقرنة (٥) أيديهم وأرجلهم إلى رقابهم ﴿فِي الْأَصْفَادِ﴾ بالقيود والأغلال، واحدها: صفد والصفاد أيضًا القيد وجمعه صفد، يقال: صفدته صفدًا، فإذا أردت التكثير قلت (٦) صفدته تصفيدًا، قال عمرو بن كلثوم:\nفآبُوا (٧) بالنهاب وبالسبايا ... فأبنا بالملوك مصفّدينا\n_________\n(١) في (م): بتقديم وتأخير أي: خرجوا وظهروا.\n(٢) وفي (ز): إلى بعض.\n(٣) الصافات: ٢٢.\n(٤) في (ز): الشيطان.\n(٥) في (ز): مقرونة.\n(٦) في (م): يقال.\n(٧) في (م): فأتونا، وهو خطأ، إذ المعنى: رجع بنو بكر مع الغنائم والسبايا ورجعنا مع الملوك المقيدين، أي هم غنموا الأموال ونحن أسرنا الملوك، \"شرح المعلقات السبع\" للزوزني (ص ١٣١)، والشاهد في البيت كلمة مصفدين.","vol":"15","page":419},{"text":"<span data-type=\"title\" id=toc-2176>٥٠ </span>- قوله - ﷿-: ﴿سَرَابِيلُهُمْ﴾\nقمصهم، واحد: سربال، والفعل منه تسربلت، وسربلت غيري ﴿مِنْ قَطِرَانٍ﴾ (١) وهو الذي تهنأ به الإبل ويقال له: الخضخاض، قاله الحسن، وقرأ عيسى بن عمر بفتح القاف وتسكين الطاء، وفيه لغة ثالثة: قِطْران بكسر القاف وجزم الطاء ومنه قول أبي النجم (٢):\nجون (٣) كأن العرق المنتوحا ... لبّسه القطران والمسوحا\n_________\n(١) هو ما يحلب من شجر الأبهل فيطبخ وتهنأ -تدهن- به الإبل الجربى الجرب بما فيه من الحدة الشديدة ... وهو أسود منتن يسرع فيه اشتعال النار، والزفت من أشجار كالأرز وغيره وأنه إن سأل بنفسه يقال: زفت وإن كان بالصناعة فقطران، ويقال فيه: قطران بوزن سكران، تلخيص من \"روح المعاني\" للألوسي ١٣/ ٢٥٦.\n(٢) في الأصل: النجم، غير مكنى، وهذا خطأ، فهو الراجز المعروف، أبو النجم الفضل بن قدامة العجلي.\n(٣) في (م): حرمي كأن العرق المفتوحا، وفي (ز): ألبسه، والمثبت كما في \"جامع البيان\" ١٣/ ٢٥٦، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٣٨٥، \"لسان العرب\" لابن منظور ٢/ ٦١١ (نتح)، ذكر فيه عن الأزهري: النتح: خروج العرق من أصول الشعر، وعن الجوهري: النتح: الرشح، ومناتح العرق مخارجه من الجلد، وأنشد: والجون الأسود أشد حمرة، والجون الأحمر الخالص، والجون الأبيض والجمع من كل ذلك جون ونظيره ورد وورود، ويقال: كل بعير جون من بعيد، فهو من الأضداد. المرجع السابق ١٣/ ١٠١، وفي ٥/ ١٠٥: والقطران والقرطان: عصارة الأبهل والأرز ونحوهما، يطبخ فيحتلب منه ثم تهنأ به الإبل ... وفي التنزيل: ﴿سَرَابِيلُهُمْ مِنْ قَطِرَانٍ﴾، قيل والله أعلم: إنها جعلت من القطران؛ =","vol":"15","page":420},{"text":"وقرأ عكرمة ويعقوب برواية زيد (قطرآنٍ) على كلمتين منونتين (١).\nوالقطر: النحاس والصفر المذاب قال الله تعالى: ﴿آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا﴾ (٢) والآن الذي قد انتهى حره، قال الله تعالى ﴿يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ (٤٤)﴾ (٣). ﴿وَتَغْشَى وُجُوهَهُمُ النَّار﴾.\n\n<span data-type=\"title\" id=toc-2177>٥١ </span>- ﴿لِيَجْزِيَ اللَّهُ كُلَّ نَفْسٍ مَا كَسَبَتْ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ (٥١)﴾\n\n<span data-type=\"title\" id=toc-2178>٥٢ </span>- ﴿هَذَا بَلَاغٌ﴾\nالقرآن بلاغ وعظة ﴿لِلنَّاسِ وَلِيُنْذَرُوا بِهِ وَلِيَعْلَمُوا﴾ بالحجج (٤) التي أقامها الله فيه ﴿أَنَّمَا هُوَ إِلَهٌ وَاحِدٌ﴾ لا شريك له ﴿وَلِيَذَّكَّرَ أُولُو الْأَلْبَابِ﴾.\n* * *\n_________\n= لأنه يبالغ في اشتعال النار في الجلود، وقرأها ابن عباس ﵄: من قطران، والقطر: النحاس والآن الذي قد انتهى حره.\n(١) في (م): متوازيتين، وهو أيضًا تصحيف.\n(٢) الكهف: ٩٦.\n(٣) الرحمن: ٤٤.\n(٤) في (م): بحجج الله.","vol":"15","page":421},{"text":"<span data-type=\"title\" id=toc-2179>١٥ - سُورَة الحِجْر</span>","vol":"15","page":423},{"text":"سورة الحجر مكية (١)\nوهي ألفان وسبعمائة وستون حرفًا، وستمائة وأربع وخمسون كلمة، وتسع وتسعون آية.\n[١٦١٥] أخبرني (٢) أبو الحسن محمَّد بن القاسم الفارسي (٣) بقراءتي عليه قال: حدثنا أبو محمَّد عبد الله بن أحمد (٤) قال: أخبرنا أبو عمرو الحيري (٥) قال: حدثنا حمدان بن خالد (٦) قال: حدثنا محمَّد بن المصفى (٧)، حدثنا محمَّد بن القاسم (٨)، عن ابن علية (٩) قال: حدثنا يحيى بن سعيد العطار (١٠) حدثنا أبو الخليل (١١)\n_________\n(١) قال السيوطي: وسورة الحجر مكية باتفاق \"الإتقان في علوم القرآن\" ١/ ٦٠، وقال فيما قبلها أي في (ص ٥٩): ونزلت بعد سورة يوسف.\n(٢) في (م): أخبرنا.\n(٣) سقط من (ز): لم يذكر بجرح أو تعديل.\n(٤) أبو محمَّد الشيبانيّ، ثقة.\n(٥) في (م): الحسين وذا تصحيف، أحمد بن محمَّد بن أحمد، إمام محدث.\n(٦) لم أجده.\n(٧) صحف في الأصل بالصقر، وكان يدلس تدليس التسوية، صدوق، له أوهام.\n(٨) سقط من (ز)، (م): لم يتبين لي من هو.\n(٩) إسماعيل بن إبراهيم.\n(١٠) ضعيف، في (ز)، (م): يحيى بن سعيد القطان، وفي الأصل أبو الحسن علي بن أبي الحسن علي بن سعيد العطار.\n(١١) بزيع بن حسان، أحاديثه كلها مناكير لا بتابع عليها أحد. في الأصل: أبو الجليل.","vol":"15","page":425},{"text":"عن علي بن زيد <span data-type=\"title\" id=toc-2180>(١)</span>، عن زر بن حبيش <span data-type=\"title\" id=toc-2181>(٢)</span>، عن أُبيّ بن كعب (٣) ﵁ قال: قال رسول الله - ﷺ -: \"من قرأ سورة الحجر كان له من الأجر عشر حسنات بعدد المهاجرين والأنصار وبعدد المستهزئين بمحمد - ﷺ -\" (٤).\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n١ - قوله - ﷿-: ﴿الر تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ﴾\nيعني وآيات قرآن (مبين).\n\n٢ - ﴿رُبَمَا﴾\nقرأ عاصم وأهل المدينة بتخفيف الباء وقرأ الباقون بتشديدها (٥) وهما لغتان (٦)، قال أبو حاتم: أهل الحجاز (٧) يخففون ربما،\n_________\n(١) أبو الحسن البصري، ضعيف.\n(٢) ثقة جليل.\n(٣) صحابي جليل.\n(٤) [١٦١٥] الحكم على الإسناد:\nموضوع مختلق، نبه أئمة الحديث على ذلك.\nالتخريج:\nرواه العقيلي في \"الضعفاء الكبير\" ١/ ١٥٦، وابن الجوزي في \"الموضوعات\" ١/ ٣٩٠ - ٣٩١.\n(٥) وكذلك ذكر ابن زنجلة في \"الحجة\" (ص ٣٨٠)، وأبو بكر أحمد بن محمَّد بن الجزري في \"طيبة النشر\" (ص ٢٥٩).\n(٦) وذكر الألوسي فيه سبع عشرة لغة، فانظر \"روح المعاني\" ١٤/ ٤.\n(٧) قال ياقوت الحموي: وأحسن الأقوال وأبلغها وأتقنها في الحجاز قول أبي =","vol":"15","page":426},{"text":"وقيس (١)، وبكر (٢)،\n_________\n= المنذر هشام بن أبي النضر الكلبي، وقد حدد جزيرة العرب ثم قال: فصارت بلاد العرب من هذِه الجزيرة التي نزلوها وتوالدوا فيها على خمسة أقسام عند العرب: تهامة والحجاز ونجد والعروض واليمن، وذلك أن جبل السراة -وهو أعظم جبال العرب وأذكرها- أقبل من قعرة اليمن حتى بلغ أطراف بوادي الشام، فسمّته العرب حجازًا؛ لأنه حجز بين الغور -وهو تهامة -وهو هابط وبين نجد -وهو ظاهر- فصار ما خلف ذلك الجبل في غربية إلى أسياف البحر من بلاد الأشعريين وعك وكنانة وغيرها ودونها إلى ذات عرق والجحفة وما صاقبها وغار من أرضها: الغور، غور تهامة -وتهامة تجمع ذلك كله، وصار ما دون ذلك الجبل في شرقية من صحارى نجد إلى أطراف العراق والسماوة وما يليها نجدًا ونجد تجمع ذلك كله، وصار الجبل نفسه وهو سراته، وهو الحجاز وما احتجز به في شرقية من الجبال وانحاز إلى فيد والجبلين إلى المدينة ومن بلاد مذحج- تثليث وما دونها إلى ناحية فيد حجازًا، والعرب تسميه نجدًا وجلبها وحجازًا، وحجاز يجمع ذلك كله وصارت بلاد اليمامة والبحرين وما والاهما: العروض، وفيها نجد وغور لقربها من البحر وانخفاض مواضع منها ومسايل أودية فيها والعروض يجمع ذلك كله وصار ما خلف تثليث وما قاربها إلى صنعاء وما والاها من البلاد إلى حضرموت والشحر وعمان وما بينهما: اليمن وفيها التهايم ونجد، واليمن تجمع ذلك كله، \"معجم البلدان\" ٢/ ٢١٩.\n(١) شعب عظيم ينتسب إلى قيس بن عيلان بن مضر بن معد بن عدنان، وتشعبت قيس إلى ثلاث بطون من كعب، وعمرو، وسعد: بنيه الثلاثة، وغلب اسم قيس على سائر العدنانية حتى جعل في المثل في مقابل عرب اليمن قاطبة، فيقال: قيس ويمن، \"معجم قبائل العرب\" لعمر كحالة ٣/ ٩٧٢.\n(٢) قبيلة عظيمة من العدنانية تنسب إلى بكر بن وائل بن قاسط بن هنب بن أقصى بن دعمى بن جديلة بن أسد بن نزار بن معد بن عدنان، وفيها الشهرة والعدد، فمنها بنو عكابة وبنو حنيفة وبنو عجل، وبلادها من اليمامة إلى البحرين إلى سيف كاظمة إلى البحرين فأطراف سواد العراق، فالأبلة فهيت، وقد تقدمت شيئًا فشيئًا =","vol":"15","page":427},{"text":"وتميم (١) يثقلونها وإنما أدخل (ما) على (رب) ليتكلم بالفعل بعدها ﴿يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ﴾.\nروى أبو موسى ﵁ عن النبي - ﷺ - قال: \"إذا كان يوم القيامة واجتمع أهل النار في النار ومعهم من شاء الله ﷿ من أهل القبلة، قال الكفار لمن في النار من أهل القبلة: ألستم مسلمين؟ قالوا: بلى، قالوا فما أغنى عنكم إسلامكم وقد صريح معنا في النار، قالوا: كانت لنا ذنوب فأخذنا بها، فيغضب الله تعالى لهم بفضل رحمته فيأمر كل من كان من أهل القبلة في النار فيخرجون منها فحينئذ ﴿يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ﴾ \" وقرأ رسول الله - ﷺ - هذِه الآية (٢)، وروى مجاهد عن ابن عباس ﵄ قال:\n_________\n= في العراق فقطنت على دجلة في المنطقة المدعوة حتى يومنا هذا باسمهم، ديار بكر وهي بلاد واسعة. \"معجم قبائل العرب\" لعمر كحالة ١/ ٩٣ - ٩٤.\n(١) قبيلة عظيمة من العدنانية تنسب إلى تميم بن مر بن أد بن طابخة بن إلياس بن مضر بن نزار بن معد بن عدنان كانت منازلهم بأرض نجد دائرة من هنالك على البصرة واليمامة حتى يتصلوا بالبحرين وانتشرت إلى العذيب من أرض الكوفة ثم تفرقوا في الحواضر ولم تبق منهم باقية وورث منازلهم غزية وخفاجة من بني عقيل بن كعب. \"معجم قبائل العرب\" لعمر كحالة ١/ ١٢٦.\n(٢) أسند الطبري إلى أبي موسى - ﵁ - قال: بلغنا أنه إذا كان ... فأخذنا بها فسمع الله ما قالوا فأمر بكل من كان من أهل القبلة في النار فأخرجوا، فقال من في النار من الكفار يا ليتنا كنا مسلمين ثم قرأ رسول الله - ﷺ - ﴿الر تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُبِينٍ (١) رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (٢)﴾ \"جامع البيان\" ٢/ ١٤، وأخرجه الحاكم أيضًا نحوه عن أبي موسى - ﵁ -، عن النبي - ﷺ - قال: \"إذا اجتمع ... قالوا: كانت لنا ذنوب فأخذنا بها فسمع الله ما قالوا، قال: فأمر بمن كان في النار من =","vol":"15","page":428},{"text":"ما يزال الله يدخل الجنة ويرحم ويشفع حتى يقول: من كان من المسلمين فيدخل (١) الجنة، فحينئذ ﴿يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-2182>٣ </span>- قوله ﷿: ﴿ذَرْهُمْ﴾\nيا محمَّد! يعني الذين كفروا ﴿يَأْكُلُوا﴾ في الدنيا ﴿وَيَتَمَتَّعُوا﴾ من لذاتها (٢) ﴿وَيُلْهِهِمُ الْأَمَلُ﴾ ويشغلهم الأمل عن الأخذ بحظهم من الإيمان والطاعة ﴿فَسَوْفَ يَعْلَمُونَ﴾ إذا وردوا القيامة وذاقوا وبال أمرهم (٣) ما صنعوا نسختها آية السيف (٤).\n_________\n= أهل القبلة فاخرجوا فيقول الكفار: يا ليتنا كنا مسلمين فنخرج كما أخرجوا\"، قال وقرأ رسول الله - ﷺ -: ﴿الر تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُبِينٍ (١) رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ (٢)﴾ \" مثقلة -ثم قال الحاكم- الحديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي حديث (٢٩٥٤) وهكذا رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٥٥ (١٢٣٢٤) إلا أن فيه: ثم قرأ رسول الله - ﷺ -: \"أعوذ بالله من الشيطان الرجيم فليس عند أحد منهم: فيغضب الله لهم بفضل رحمته\"، في الحديث المرفوع بل عند الطبري في \"جامع البيان\" ١٤/ ٣ بإسناد إلى حماد قال سألت إبراهيم عن هذِه الآية ﴿رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ﴾ قال: حدثت أن المشركين قالوا لمن دخل النار من المسلمين: ما أغنى عنكم ما كنتم تعبدون، قال: فيغضب الله لهم فيقول للملائكة والنبيين اشفعوا، فيشفعون، فيخرجون من النار، حتى إن إبليس ليتطاول رجاء أن يخرج معهم، فعند ذلك ..\n(١) في (ز): فيدخلوا، وحديث ابن عباس ﵄ أسنده الطبري من طريق مجاهد، في \"جامع البيان\" ١٤/ ٣.\n(٢) في (ز): لذتها، وفي (م): لذاتهم.\n(٣) من (م).\n(٤) في (ز)، (م): القتال وكذلك عند البغوي في \"معالم التنزيل\" ٤/ ٣٦٨، وعند القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٢: منسوخة بالسيف والمراد بآية =","vol":"15","page":429},{"text":"<span data-type=\"title\" id=toc-2183>٤ </span>- ﴿وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ﴾\nأي مِن أهل قرية ﴿إِلَّا وَلَهَا كِتَابٌ مَعْلُومٌ﴾ أجل مؤقت قد كتبناه لهم لا يعذبهم ولا يهلكهم حتى يبلغوه (١).\n\n<span data-type=\"title\" id=toc-2184>٥ </span>- ﴿مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا﴾\n-من- صلة ﴿وَمَا يَسْتَأْخِرُونَ﴾ نظيرها ﴿فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً\nوَلَا يَسْتَقْدِمُونَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-2185>٦ </span>- ﴿وَقَالُوا﴾\nيعني مشركي مكة ﴿يَاأَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْر﴾ يعني القرآن، وهو محمَّد - ﷺ - ﴿إِنَّكَ لَمَجْنُونٌ﴾.\n\n<span data-type=\"title\" id=toc-2186>٧ </span>- ﴿لَوْ مَا﴾\nهلا ﴿تَأْتِينَا بِالْمَلَائِكَةِ﴾ شاهدين لك (٣) على صدق ما تقول ﴿إِنْ كُنْتَ مِنَ الصَّادِقِينَ﴾، قال الكسائي: لولا ولوما سواء في الخبر والاستفهام، ومنه قول ابن مقبل:\nلوما الحياء ولو ما عبتكما ... ببعض ما فيكما إذ عبتما عوري (٤)\n_________\n= القتال والسيف قوله تعالى: ﴿كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ﴾ ... [البقرة: ٢١٦].\n(١) في الأصل: يبلغونه.\n(٢) الأعراف: ٣٤.\n(٣) في الأصل: على ذلك.\n(٤) في الأصل: لولا الحياء ولوما الخوف، وهو تصحيف.","vol":"15","page":430},{"text":"<span data-type=\"title\" id=toc-2187>٨ </span>- قوله ﷿ ﴿مَا نُنَزِّلُ الْمَلَائِكَةَ﴾\nقرأ أهل الكوفة (١) -إلا أبا بكر- (ما نُنزِل) بضم النون الأولى وفتح النون الثانية وكسر الزاء و(الملائكةَ) نصبًا وقرأ الباقون: بفتح التاء والزاء و(الملائكة) رفعًا، واختاره أبو عبيد وقرأ أبو بكر بتاء مضمومة وفتح الرّاء و(الملائكة) رفعًا، وقرأ الباقون: بفتح التاء والزاء و(الملائكة) رفعًا، واختاره أبو حاتم اعتبارًا بقوله ﷿ ﴿تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ﴾ (٢) ﴿إِلَّا بِالْحَقِّ﴾ بالعدل (و) لو نزلت ﴿وَمَا كَانُوا إِذًا مُنْظَرِينَ﴾.\n\n<span data-type=\"title\" id=toc-2188>٩ </span>- ﴿إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ﴾\nالقرآن ﴿وَإِنَّا لَهُ لَحَافِظُونَ﴾ من الباطل ومن الشياطين وغيرهم أن يزيدوا فيه أو ينقصوا منه أو يبدلوا حرفًا، نظيره قوله ﷿: ﴿لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ﴾ (٣) وقيل: إن الهاء في قوله ﴿لَهُ﴾ راجعة إلى محمَّد - ﷺ -، يعني: وإنا لمحمد لحافظون ممن أراده\n_________\n(١) يعني حمزة والكسائي وحفص، وحجتهم قوله تعالى ﴿وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ﴾ [الأنعام: ١١١]، وقوله تعالى ﴿وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنْزِلَ عَلَيْنَا الْمَلَائِكَةُ﴾ [الفرقان: ٢١]، فلما كانت الملائكة مفعولين منزلين بإجماع رد ما اختلف فيه إلا ما أجمع عليه. \"الحجة\" لابن زنجلة (ص ٣٨١)، (والكوفة) في الأصل: الرملة الحمراء، وبها سميت، وهي مما مُصِّرَتْ زمن عمر بن الخطاب - ﵁ - \"شرح طيبة النشر\" لابن الجزري (ص ١٠)، وقال البغدادي: العصر المشهور بأرض بابل من سواد العراق، سميت الكوفة لاستدارتها أو لاجتماع الناس بها، وقيل: سميت بموضعها من الأرض الرملي يخالطها الحصى، \"مراصد الإطلاع\" لابن عبد الحق ٣/ ١١٨٧.\n(٢) القدر: ٤.\n(٣) فصلت: ٤٢.","vol":"15","page":431},{"text":"بسوء، نظيره: ﴿وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ﴾ (١).\n\n<span data-type=\"title\" id=toc-2189>١٠ </span>- قوله - ﷿-: ﴿وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ﴾\nفي الآية إضمار ومجازها: ولقد أرسلنا من قبلك رسلًا ﴿فِي شِيَعِ﴾ أمم ﴿الْأَوَّلِينَ﴾ قاله ابن عباس وقتادة (٢)، وقال الحسن (٣): فِرَق الأولين، واحدتها: شيعة، وهي الفرقة والطائفة من الناس.\n\n<span data-type=\"title\" id=toc-2190>١١ </span>- وقوله تعالى: ﴿وَمَا يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾\nكما فعلوا بك، يعزي نبيه - ﷺ -.\n\n<span data-type=\"title\" id=toc-2191>١٢ </span>- ﴿كَذَلِكَ نَسْلُكُهُ﴾\nيعني كما أسلكنا الكفر والتكذيب والاستهزاء بالرسل في قلوب شيع الأولين كذلك نسلكه أي نجعله ونُدخله ﴿فِي قُلُوبِ الْمُجْرِمِينَ﴾ (٤) مشركي مكة.\n\n<span data-type=\"title\" id=toc-2192>١٣ </span>- ﴿لَا يُؤْمِنُونَ بِهِ﴾\nيعني (٥) لا يؤمنون بمحمد - ﷺ - وفي هذِه الآية رد على المعتزلة (٦)،\n_________\n(١) المائدة: ٦٧.\n(٢) أسند الطبري هذا القول إليهما في \"جامع البيان\" ١٤/ ٨، وابن أبي حاتم إلى ابن عباس في \"تفسير القرآن العظيم\" (١٢٣٣٨).\n(٣) ذكره الألوسي عن الحسن والكلبي في \"روح المعاني\" ١٤/ ١٧.\n(٤) سقط من (م): وفيها، وفي (ز): مشركي قومك.\n(٥) في (ز): يعني حتى لا يؤمنون به يعني بمحمد - ﷺ -، وفي (م): يعني حتى لا يؤمنوا.\n(٦) الفرقة المنتسبة إلى واصل بن عطاء الغزال البصري والذي اعتزل مع أصحابه =","vol":"15","page":432},{"text":"يقال سلكه يسلكه سلكًا وسلوكًا وأسلكه إسلاكًا.\nقال عدي بن زيد:\nوكنت لزاز خصمك لم أعرد (١) ... وقد يسلكوك في يوم عصيب\n﴿وَقَدْ خَلَتْ سُنَّةُ الْأَوَّلِينَ﴾ وقائع الله فيما خلا من مكذبي الأمم يخوف به (٢) أهل مكة.\n\n<span data-type=\"title\" id=toc-2193>١٤ </span>- ﴿وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ﴾\nيعني: ولو فتحنا على هؤلاء القائلين ﴿لَوْ مَا تَأْتِينَا بِالْمَلَائِكَةِ﴾ بابًا من السماء ﴿فَظَلُّوا فِيهِ يَعْرُجُونَ﴾ يعني فظلت الملائكة فيه تعرج وهم يرونه عيانًا.\n_________\n= مجلس الإِمام الحسن البصري إلى سارية من سواري مسجد البصرة فقيل لهم معتزلة لاعتزالهم أهل السنة بالعقائد الفاسدة منها: القول بحدوث صفات العلم والقدرة والحياة، والسمع والبصر والكلام، ولذلك أنكروا إثبات هذِه الصفات لله تعالى، وأنكروا كون القدر خيره وشره من الله تعالى، ولذلك يقال لهم القدرية أي منكرو القدر وأن العتاد دون أمر الله ومشيئة، تعالى الله عن ذلك علوًا كبيرا وسبحانه عما يصفون، وإلى فساد قولهم هذا أشار المؤلف لقوله تعالى: ﴿كَذَلِكَ نَسْلُكُهُ فِي قُلُوبِ الْمُجْرِمِينَ (١٢)﴾ فالله تعالى يهدي من يشاء -بفضله- ويضل من يشاء بإرادته الكونية والقدرية، فلا حول ولا قوة إلا بالله.\n(١) في الأصل: وكنت لزام خصمك لم أعود وكذلك في (م) لم أعود، والمثبت من (ز) وهو موافق لما في \"جامع البيان\" للطبري ١٤/ ٩، \"لسان العرب\" لابن منظور ١٠/ ٤٤٢ (سلك). وقال في مادة عرد والتعريد الفرار.\n(٢) زيادة من (م).","vol":"15","page":433},{"text":"<span data-type=\"title\" id=toc-2194>١٥ </span>- ﴿لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا﴾\nهذا قول ابن عباس ﵄ وأكثر العلماء، وقال الحسن: هذا العروج راجع إلى بني آدم، يعني: فظل هؤلاء الكفار فيه يعرجون أي يصعدون، ومنه المعراج، لقالوا إنما سكرت، سُدَّت أبصارنا، قاله ابن عباس ﵄، وقال الحسن: سحرت، وقال قتادة (١): أخذت. وقال الكلبي (٢): أغشيت فيها (٣) وعميت (٤) أبصارنا، وكان أبو عمرو وأبو عبيدة يقولان: هو من سكر الشراب، كأنه قال: أراد غشيت أبصارنا.\nقرأ مجاهد وابن كثير: سكرت بالتخفيف، أي حبست ومنعت النظر، كما يسكر النهر ليحبس الماء ﴿بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ﴾ سحرنا محمَّد.\n\n<span data-type=\"title\" id=toc-2195>١٦ </span>- قوله - ﷿-: ﴿وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا﴾\nأي: قصورًا ومنازل (٥)، وهي كواكب ينزلها الشمس والقمر\n_________\n(١) أسند الطبري جرير هذِه الأقوال في \"جامع البيان\" ١٤/ ١٢ إلا أنه أسند إلى الضحاك: سدّت، وإلى ابن عباس ﵄: أخذت، وإلى قتادة: سحرت.\n(٢) أسند الطبري قوله هذا: وأولى هذِه الأقوال بالصواب عندي قول من قال: معنى ذلك: أخذت أبصارنا وسحرت فلا تبصر الشيء على ما هو، وذهب حد أبصارها وانطفأ نوره. \"جامع البيان\" ١٤/ ١٣.\n(٣) من (م).\n(٤) ساقطة من (م).\n(٥) ذكر ابن أبي حاتم عن عطية أنه قال: قصور في السماء فيها الحرس، وعن أبي صالح أنه قال: الكواكب العظام. وعن مجاهد وقتادة أنهما قالا: الكواكب، \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٥٩.","vol":"15","page":434},{"text":"والكواكب السيارة، وأسماؤها: العمل والثور والجوزاء والسرطان والأسد والسنبلة والميزان، والعقرب، والقوس، والجدي، والدلو والحوت (١) ﴿وَزَيَّنَّاهَا﴾ يعني: السماء ﴿لِلنَّاظِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-2196>١٧ </span>- ﴿وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ (١٧)﴾\n\n<span data-type=\"title\" id=toc-2197>١٨ </span>- ﴿إِلَّا مَنِ اسْتَرَقَ السَّمْعَ﴾\nلكن من استرق السمع ﴿فَأَتْبَعَهُ شِهَابٌ مُبِينٌ﴾ نار بين، قال ابن عباس ﵄: يصعد الشياطين أفواجًا تسترق السمع فينفرد المارد (٢) منها فيعلو فيرمى بالشهاب فيصيب جبهته أو أنفه (٣) أو جنبه أو حيث شاء الله منه فيلتهب فيأتي أصحابه وهو يلتهب فيقول: إنه كان من الأمر كذا وكذا، فيذهب أولئك إلى إخوانهم من الكهنة فيزيدون عليه تسعًا، فيحدث بها أهل الأرض، فكلمة حق، والتسع باطل، فإذا رأوا شيئًا مما قالوا (قد كان) (٤)،\n_________\n(١) قال الألوسي ﵀: وقد صرحوا -الفلاسفة- بأن هذِه الصور المسماة بالأسماء المعلومة توهمت على المنطقة وما يقرب منها من الجانبين من كواكب ثابتة تنظمها خطوط موهومة وقعت وقت القسمة في تلك الأقسام، ونقل عن عامة المنجمين أنهم إنما توهموا لكل قسم صورة ... إلى آخر ما نقل، وقد أطال الشيخ الأكبر الكلام في هذا الباب وهو بمعزل عن اعتقاد المحدثين نقلة الدين عليهم الرحمة. \"روح المعاني\" ١٤/ ٢٢.\n(٢) في الأصل: الماء، وهو تصحيف.\n(٣) من (م).\n(٤) في الأصل: كان وقد وفي (م): قد كانوا.","vol":"15","page":435},{"text":"صدقوهم بما جاءوهم به من كذبهم (١)، قال ابن عباس ﵄ إنما (٢) كانت الشياطين لا يحجبون عن السماوات فكانوا يدخلونها ويأتون بأخبارها فيلقون على الكهنة، فلما ولد عيسى ﵇ منعوا من ثلاث سماوات، فلما ولد محمَّد - ﷺ - منعوا من السماوات أجمع، فما منهم من أحد يريد استراق السمع إلا رمي بشهاب، فلما منعوا من تلك المقاعد ذكروا ذلك لإبليس لعنه الله فقال: لقد حدث في الأرض حدث: قال فبعثهم فوجدوا رسول الله - ﷺ - يتلوا القرآن فقالوا: هذا والله حدث (٣)\n_________\n(١) أسند الطبري هذا الأثر إلى ابن عباس ﵄ في \"جامع البيان\" ١٤/ ١٤. وذكره القرطبي عن ابن عباس ﵄ كما ذكر المصنف. \"الجامع لأحكام القرآن\" ١٠/ ١١.\n(٢) ساقطة من (م).\n(٣) كما روى ابن عباس قال: انطلق رسول الله - ﷺ - في طائفة من أصحابه عامدين إلى سوق عكاظ وقد حيل بين الشياطين وبين خبر السماء وأرسلت عليهم الشهب فرجعت الشياطين، فقالوا حيل بيننا وبين خبر السماء وأرسلت علينا الشهب، قال ما حال بينكم وبين خبر السماء إلا ما حدث فاضربوا مشارق الأرض ومغاربها فانظروا ما هذا الأمر الذي حدث؟ فانطلقوا فضربوا مشارق الأرض ومغاربها ينظرون ما هذا الأمر الذي حال بينهم وبين خبر السماء؟ قال: فانطق الذين توجهوا نحو التهامه إلى رسول الله - ﷺ - بنخلة وهو عامد إلى سوق عكاظ وهو يصلي بأصحابه صلاة الفجر، فلما سمعوا القرآن تسمعوا له، فقالوا: هذا الذي حال بيننا وبين خبر السماء، فهنالك رجعوا إلى قومهم فقالوا: ﴿فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا (١) يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا (٢)﴾ وأنزل الله ﷿ على نبيه - ﷺ - ﴿قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ﴾ وإنما أوحى إليه قول الجن، أخرجه =","vol":"15","page":436},{"text":"(وإنهم (١) ليرمون) فإذا توارى النجم عنكم فقد أدركه (٢) لا يخطئ أبدًا ولكن لا يقتله بل يحرق وجهه أو جنبه أو يده، ومنهم من يخبله (٣) فيصير غولًا يضل الناس في البوادي.\nوقال يعقوب بن عتبة بن المغيرة بن الأخنس بن شريق (٤): إن أول من فزع للرمي بالنجوم هذا الحي من ثقيف، وإنهم جاءوا إلى رجل يقال له: عمرو بن أمية، أحد بني علاج وكان أدهى العرب (٥)، أفكرها رأيًا فقالوا له (٦): ألم تر ما حدث في السماء من القذف بهذِه النجوم؟ قال: بلى، فانظروا، فإن كانت معالم النجوم التي يهتدى بها في البر والبحر ويعرف بها الأنواء (٧) من الصيف والشتاء\n_________\n= البخاري في كتاب التفسير، سورة الجن (٤٩٢١)، مسلم في كتاب الصلاة، باب الجهر بالقراءة في الصبح والقراءة على الجن (٤٤٩).\n(١) في الأصل: وإنكم لترمون.\n(٢) في (م): أدركته.\n(٣) قال الفيروزآبادي في مادة (خبل) الخبل: فساد الأعضاء، والفالج -ويحرك فيهم- وقطع الأيدي وفساد في القوائم، والجنون ... وخبله الحزن واختبله جننه وأفسد عضوه أو عقله. \"القاموس المحيط\" (ص ١٢٨٠).\n(٤) الثقفي، أحد العلماء بالسيرة، وكان ذا علم وورع، ينظر في أمر الصدقات. مات سنة ١٢٨ هـ، قال ابن حجر: ثقة، \"السير\" للذهبي ١١/ ١٥٥، \"التقريب\" لابن حجر (٧٨٢٥).\n(٥) \"معالم التنزيل\" للبغوي ٤/ ٣٧٣ وفيه: أهدى.\n(٦) من (ز).\n(٧) (الأنواء) و(النوآن) جمع واحدها: النوء، وهو: النجم إذ مال للمغيب، وقيل النوء سقوط نجم من المنازل في المغرب مع الفجر وطلوع رقيبه، وهو نجم آخر =","vol":"15","page":437},{"text":"مما يصلح الناس من معايشهم (١) هي التي يرمى (٢) بها فهو والله طيُّ الدنيا وهلاك الخلق الذي فيها، وإن كانت (٣) نجومًا غيرها، وهي\n_________\n= يقابله من ساعته في المشرق في كل ليلة إلى ثلاثة عشر يومًا وهكذا منجم منها إلى انقضاء السنة ما خلا الجبهة، فإن له أربعة عشر يومًا فتنقضي جميعها -ثمانية وعشرون- مع انقضاء السنة، وإنما سمي نوءًا؛ لأنه إذا سقط الغارب ناء الطالع، وذلك الطلوع هو النوء، وبعضهم يجعل النوء السقوط، كأنه من الأضداد، وكان العرب -وغيرهم- تضيف الأمطار والرياح والحر والبرد إلى الساقط منها، وقال الأصمعي: إلى الطالع منها؛ لأنه في سلطانه فتقول: مطرنا بنوء كذا، \"لسان العرب\" لابن منظور ١/ ١٧٥ - ١٧٦ (نوأ) أقول وقد أخرج الشيخان عن زيد بن خالد - ﵁ - قال: صلى لنا رسول الله - ﷺ - الصبح بالحديبية على إثر سماء كانت من الليلة، فلما انصرف أقبل على الناس فقال: \"هل ترون ماذا قال ربكم؟ \" قالوا: الله ورسله أعلم، قال: \"قال أصبح من عبادي مؤمن بي وكافر، فأما من قال مطرنا بفضل الله ورحمته فذلك مؤمن بي وكافر بالكواكب، وأما من قال مطرنا بنوء كذا وكذا فذلك كلافر بي ومؤمن بالكواكب\" البخاري في كتاب الأذان، باب يستقبل الإِمام الناس إذا سلم (٨٤٦)، ومسلم في كتاب الإيمان، باب بيان كفر من قال مطرنا بالنوء وفيه عن أبي هريرة - ﵁ - مرفوعًا: قال: \"ما أنزل الله من السماء من بركة إلا أصبح فريق من الناس بها كافرين، ينزل الله الغيب فيقولون: بكواكب كذا وكذا\"، وعن ابن عباس - ﵄ - قال: مطر الناس على عهد النبي - ﷺ - فقال النبي - ﷺ -: \"أصبح من الناس شاكر ومنهم كافر\"، قالوا: هذِه رحمة الله، وقال بعضهم: لقد صدق نوء كذا وكذا، قال: فنزلت هذِه الآيات ﴿فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ (٧٥)﴾ حتى بلغ ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (٨٢)﴾ [الواقعة: ٧٥ - ٨٢]. والأحاديث الثلاثة في \"صحيح مسلم\" (٧١، ٧٢، ٧٣).\n(١) في (م): معاشهم.\n(٢) في (ز): رمي.\n(٣) في (ز): كان.","vol":"15","page":438},{"text":"ثابتة على حالها فهذا لأمر (١) أراده الله تعالى بهذا الخلق.\n[١٦١٦] أخبرنا عبد الله بن حامد بن محمَّد الأصفهاني (٢)، قال: أخبرنا أبو الحسن عبيد الله بن محمَّد بن جعفر القضباني (٣)، قال: حدثنا عبد الله بن الفضل بن هلال أبو عيسى (٤)، قال: حدثنا عبد الله بن محمَّد البلوى (٥) حدثنا عمارة بن زيد (٦)، عن عبد الله بن العلاء (٧)، عن أبي الشعشاع (٨)\n_________\n(١) في الأصل: الأمر.\n(٢) أبو محمَّد الوزان: لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) هو عبد الله بن الفضل بن محمَّد بن هلال بن جعفر الطائي الأنباري المعروف بصاحب الطاق ويقال له أيضًا: شيطان الطاق روى عن عبد الله بن محمَّد البلوي وغيره، ذكره ابن الطحان في \"الغرباء\" وقال: حدثونا عنه، وذكر الماليني عن عبد الله بن المنذر قال: كان ابن هلال ثقة إلا أنه كان يغلو في التشيع، ومات في ربيع الأول سنة ٣٤٢، وهو غير شيطان الطاق الكوفي. انظر \"تاريخ الإِسلام\" ٢٥/ ٢٦٣، \"لسان الميزان\" ٣/ ٣٢٦ (١٣٤٨).\n(٥) قال الذهبي: عبد الله بن محمَّد البلوي، له عن عمارة بن زيد عن مالك حديثا أخرجه الدراقطني .. وقال: مروا البلوي يضع الحديث. \"ميزان الاعتدال\" للذهبي، \"اللسان\" لابن حجر ٣/ ٣٣٨ (١٣٩٢).\n(٦) عمارة بن عبد الرحمن بن زيد، كان يضع الحديث يروي عن أبيه عن عمرو بن شعيب، قال الأزدي: وقال أبو عمر: متهم يوضع الحديث. \"الاستيعاب\" لابن عبد البر ١/ ٤١٧، \"الضعفاء\" لابن الجوزي ٢/ ٢٠٤، \"ميزان الاعتدال\" للذهبي ٢/ ٤٦٤.\n(٧) الظاهر أنه عبد الله بن العلاء بن أبي نبقة، مجهول \"الجرح والتعديل\" ٥/ ١٢٩.\n(٨) زيد في \"الإصابة\" لابن حجر: زنباع بن الشعشاع. ٥/ ٥١١ (٧٥٧٨) ولم أجده.","vol":"15","page":439},{"text":"قال حدثني أبي (١) عن (أبي بن كعب) (٢) بن مالك قال: حضرت رسول الله - ﷺ - وقد ذكرت عنده الكهانة، فقلت بأبي أنت وأمي نحن أول من فزع بحراسة السماء ورجم الشياطين ومنع الجن من استراق السمع عند قذفها بالنجوم وانا لما رأينا ذلك اجتمعنا إلى كاهن لنا يقال له: خطر بن مالك، وكان شيخًا كبيرًا قد أتت عليه (ثلاث مائة وستون) (٣) سنة فقلنا له: يا خطر هل عندك من هذِه النجوم التي يرمى بها فإنا قد (٤) (فزعنا لها) (٥) وخفنا سوء عاقبتها، فقال لنا: أغدو عليَّ في السحر، إيتوني بسفر أخبركم به (٦) الخبر إما بخير أو ضرر، قال: فانصرفنا عنه يومنا فلما كان وقت السحر أتيناه، فإذا نحن به قائم على قدميه شاخص إلى السماء بعينيه فناديناه، فأومأ إلينا: أن أمسكوا فأمسكنا\n_________\n(١) لم أجده.\n(٢) في المرجع السابق ٥/ ٥١٠ - ٥١١، لهيب بن مالك اللهبي، ويقال: لهب وقد ذكر ابن حزم في نسب بني كعب بن الحارث بن كعب: ولد كعب بن الحارث بن كعب: زهران -قبيل عظيم- وعبد الله وأحجن، ومالك، فولد أحجن لهب بن أحجن، بطن، وهم بنو أسد بن خزيمة، أعيف العرب فيهم يقول كثير:\nتيممت لهبًا ابتغي العلم عندهم ... وقد رد علم العائفين إلى لهب\n\"جمهرة أنساب العرب\" لابن حزم وقال كحالة: لهب بن أحجن: بطن من الأزد، من القحطانية، وساق نسبهم إلى مالك بن نصر بن الأزد ثم قال: كانوا يعرفون بالقيافة والرجز. \"معجم قبائل العرب\" لعمر كحالة ٣/ ١٠١٥.\n(٣) في \"الإصابة\" لابن حجر ٥/ ٥١١: مائتا سنة وثمانون (٢٨٠).\n(٤) زيادة من المرجع السابق.\n(٥) زيادة من المرجع السابق.\n(٦) زيادة من (ز)، (م).","vol":"15","page":440},{"text":"فانقض نجم عظيم وصرخ الكاهن بأعلى صوته:\nأصابه أصابه * خامره عقابه * عاجله عذابه * أحرقه شهابه * زايله جوابه * يا ويله ما حاله (١) * تغيرت أحواله.\nثم أمسك طويلًا وطفق يقول:\nيا لهب (٢) لهب بني قحطان\nأخبركم بالحق والبيان\nأقسمت بالكعبة والأركان\nوالبلد المؤمن ذي السلطان (٣)\n(والمنع للسمع) (٤) عتاة الجان\nبثاقب من (٥) كفة سلطان\nمن أجل مبعوث عظيم الشأن\nيبعث بالتنزيل والقرآن\n_________\n(١) زاد في أبو عمرو في المرجع السابق:\nبلبله بلبابه * عاوده خباله * فقطعت حباله * وغيرت أحواله\n(٢) في الأصل: لهف لهف، وهذا تصحيف، وفي \"الإصابة\" لابن حجر ٣/ ٣٣٢: يا معشر بني قحطان وكذلك في \"الروض الأنف\" للسهيلي ١/ ٢٤٠.\n(٣) في (م): السنان، وفي المرجعين السابقين: المؤمن السدان، وفي \"الإصابة\" لابن حجر ٣/ ٣٣٢، الهامش: المؤمن والسدان.\n(٤) في \"الإصابة\" لابن حجر ٥/ ٥١١، وفي \"الروض الأنف\" للسهيلي ١/ ٢٤٠: لقد منع السمع.\n(٥) في (م): في كله، وفي المراجع السابقة: بكفي ذي سلطان، كما زيد في هذِه المراجع بعد قوله: يبعث بالتنزيل والقرآن - بالهدى وفاضل الفرقان.","vol":"15","page":441},{"text":"تبطل به عبادة الأوثان\nفقلنا له: يا خطر إنك لتذكر أمرًا عظيمًا، فماذا ترى إنقول وترى) (١) لقومنا أن يفعلوا؟ قال:\nأرى لهم ما قد أرى لنفسي\nأن تتبعوا خير قبيل (٢) الإنس\nبرهانه مثل شعاع الشمس\nيبعث من (٣) مكة دار الخمس\nبمحكم التنزيل غير لبس\nفقال: فقلنا له: من هو وما اسمه وما مدته؟ فقال:\nوالموت (٤) والعيش * إنه لمن قريش\nما في حكمه (٥) طيش * ولا في خلقه نيش (٦)\nيكون في جيش وأي جيش * من آل قحطان وآل النيش (٧)\nوالنيش الأخلاط من كل قوم.\nفقلنا له: (من أي البطون هو؟\n_________\n(١) زيادة لم توجد في بقية المراجع.\n(٢) في المراجع السابقة: بني.\n(٣) وفي المراجع السابقة: في.\n(٤) كما فيها: والحياة.\n(٥) كما فيها: حلمه.\n(٦) فيها وفي (ز): هيش.\n(٧) في المراجع المذكورة: أيش.","vol":"15","page":442},{"text":"فقال: بطن من ولد إبراهيم) (١)\nقلنا: بين لنا من أي قريش هو؟ فقال:\nوالبيت (٢) والدعائم * والديار والحمائم\nأنه لمن نسل (٣) هاشم * من معشر أكارم (٤)\nيبعث بالملاحم * وقتل كل ظالم\nثم قال (٥):\nالله أكبر الله أكبر\nجاء الحق وظهر\nوانقطع عن الإنس الخبر\nثم قال:\n_________\n(١) وهذِه الزيادة أيضًا لم توجد في المراجع.\n(٢) في هامش \"الروض الأنف\" للسهيلي ١/ ٢٤١: والبيت ذي الدعائم والركن والأحائم. وقال السهيلي: وذكر الركن الأحائم، يجوز أن يكون أراد: الأحاوم بالواو، فهمز الواو لانكسارها، والأحاوم جمع أحوام والأحوام: جمع حوم، وهو الماء في البئر، فكأنه أراد ماء زمزم، والحوم أيضًا إبل كثيرة ترد الماء، فعبر بالأحائم عن وارد زمزم، ويجوز أن يريد بها الطير وحمام مكة التي تحوم على الماء فيكون بمعنى الحوائم، وقلب اللفظ فصار بعد فواعل، أفاعل، والله أعلم.\n(٣) فيهما: إنه لمن نجل هاشم.\n(٤) في (م): المكارم، وفي الروض: كرائم.\n(٥) في المرجعين السابقين: قدم قوله: هذا هو البيان أخبرني به رئيس الجان، وأخر التكبير -مرة واحدة- إلى قوله: وانقطع عن الجن الخبر، وكذلك في \"مختصر سيرة الرسول - ﷺ -\" (ص ٦٧).","vol":"15","page":443},{"text":"هذا هو البيان\nأخبرني به رأس الجان\n(ثم قال: هذا بياني) (١) ثم سكت، فأغمي عليه، فما أفاق إلا بعد ثلاثة أيام، فلما أفاق قال: لا إله إلا الله محمَّد رسول الله، ثم مات، فقال رسول الله - ﷺ -: \"سبحان الله سبحان الله لقد نطق بمثل نبوة، وإنه ليُحشَرُ يوم القيامة أمةً واحدة\" (٢).\n* * *\n_________\n(١) هذِه الجملة ساقطة في المراجع المذكورة ففيها: وانقطع عن الجن الخبر، ثم سكت.\n(٢) [١٦١٦] الحكم على الإسناد:\nقال أبو عمر ابن عبد البر ﵀: إسناد هذا الحديث ضعيف ولو لم يكن فيه حكم لم أذكره؛ لأن رواته مجهولون وعمارة بن زيد متهم بوضع الحديث، ولكنه في معنى حسن من أعلام النبوة، والأصول في مثله لا تدفعه بل تصححه وتشهد له والحمد لله.\nوقال الحافظ ابن حجر بعد نقل كلام أبي عمر: قلت يستفاد من هذا أنه تجوز رواية الحديث الموضوع إذ كان بهذين الشرطين، أن يكون فيه حكم، وأن يشهد له الأصول، وهو خلاف ما نقلوه من الاتفاق على عدم جواز ذلك ويمكن أن يقال: ذكر هذا الشرط من جملة البيان. \"الإصابة\" ٥/ ٥١٢.","vol":"15","page":444},{"text":"<span data-type=\"title\" id=toc-2198>١٩ </span>- قوله ﷿: ﴿وَالْأَرْضَ مَدَدْنَاهَا﴾\nبسطناها على وجه الماء ﴿وَأَلْقَيْنَا فِيهَا رَوَاسِيَ﴾ جبالًا ثوابت ﴿وَأَنْبَتْنَا فِيهَا﴾ في الأرض ﴿مِنْ كُلِّ شَيْءٍ مَوْزُونٍ﴾ معلوم مقدر (١)، وقيل: يعني في الجبال وهي جواهر من الذهب والفضة والحديد والنحاس وغيرها من (٢) الزرنيخ والكحل كل ذلك يوزن وزنًا، قال ابن زيد: هي الأشياء التي توزن.\n\n<span data-type=\"title\" id=toc-2199>٢٠ </span>- ﴿وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ﴾\nجمع معيشة، ﴿وَمَنْ لَسْتُمْ﴾ يعني: ولمن لستم ﴿لَهُ بِرَازِقِينَ﴾ وهي الدواب والأنعام.\n[١٦١٧] أخبرنا أبو الحسن محمد بن حامد بن محمد القطان (٣)، قال: أخبرنا أبو حامد أحمد بن محمد بن يحيى البزار (٤)، قال: حدثنا العباس بن محمد الدوري (٥)، قال: حدثنا يحيى بن أبي بكير (٦)، قال: حدثنا شعبة (٧)،\n_________\n(١) في (ز): مقدور.\n(٢) في (ز): حتَّى، وفي (م): حتَّى الكحل والزرنيخ.\n(٣) أبو بكر النيسابوري (الوراق) لم يذكر بجرح أو تعديل.\n(٤) أبو حامد البزاز العبيدي، قال الخليلي: ثقة مأمون.\n(٥) أبو الفضل البغدادي ثقة حافظ.\n(٦) تحرفت في (ز)، (م): يحيى بن كثير، والمثبت أصح، وهو ثقة.\n(٧) أبو بسطام شعبة بن الحجاج ثقة حافظ متقن كان الثوري يقول: هو أمير المؤمنين في الحديث.","vol":"15","page":445},{"text":"قال: قرأ علينا منصور (١) ﴿وَمَنْ لَسْتُمْ لَهُ بِرَازِقِينَ﴾ قال: الوحش (٢)، (ش) في محل الخفض عطفًا على الكاف والميم في قوله (لكم) وقد تفعل العرب هذا كقول الشاعر:\nهَلّا سألت بذي الجماجم عنهم ... وأبي نعيم ذي اللواء المخرق (٣)\nفعطف بالظاهر على المكنى، و(ش) في هذِه الآية بمعنى (ما) كقوله تعالى ﴿فَمِنْهُمْ مَنْ يَمْشِي عَلَى بَطْنِهِ وَمِنْهُمْ مَنْ يَمْشِي عَلَى رِجْلَيْنِ﴾ (٤).\n\n<span data-type=\"title\" id=toc-2200>٢١ </span>- قوله ﷿: ﴿وَإِنْ مِنْ شَيْءٍ﴾\nوما من شيء ﴿إِلَّا عِنْدَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ﴾ من السماء ﴿إِلَّا بِقَدَرٍ مَعْلُومٍ﴾ لكل أرض حد مقدر، قال ابن مسعود ﵁: ما من\n_________\n(١) منصور بن المعتمر بن عبد الله بن ربيعة، من صغار التابعين، قال ابن مهدي: لم يكن بالكوفة أحد أحفظ من منصور، قال ابن حجر: ثقة ثبت وكان لا يدلس. \"السير\" للذهبي ٩/ ٤٩٤، \"التقريب\" لابن حجر (٦٩٠٨).\n(٢) [١٦١٧] الحكم على الإسناد:\nكل رواته ثقات إلا القطان لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٤/ ١٧.\n(٣) قال الفراء في معنى الآية: قد جاء أنهم الوحوش والبهامْ ... ويقال: إن (ش) في موضع خفض يراد: جعلنا لكم فيها معايش ولمن، وما أقل ما ترد العرب مخفوضًا على مخفوض قد كني عنه وقد قال الشاعر: ... فرد أبي نعيم على الها في عنهم \"معاني القرآن\" للفراء ٢/ ٨٦.\n(٤) وأول الآية: ﴿وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ مَاءٍ﴾ [النور: ٤٥].","vol":"15","page":446},{"text":"أرض أمطر من أرض ولا عام بأمطر من عام، ولكن الله (يقسمه ويقدره) (١) في الأرض، كيف شاء، عامًا هاهنا وعامًا هاهنا، ثم قرأ هذِه الآية (٢)، وروى إسماعيل بن سالم، عن الحكم بن عتيبة (٣) في هذِه الآية قال: ما من عام بأكثر مطرًا من عام ولا أقل، ولكنه يمطر قوم ويحرم آخرون، وربما كان في البحر، وبلغنا أنَّه ينزل من السماء ملائكة مع المطر أكثر من ولد إبليس وولد آدم ﵇ يحصون كل قطرة حيث تقع وما تنبت.\n[١٦١٨] أخبرنا محمد بن القاسم (٤)، قال: حدثنا أبو بكر محمد بن عبد الله بن شاذان (٥)، قال: حدثنا الحسين بن زكريا (٦)، قال: حدثنا موسى بن إسماعيل الجبلي (٧)، قال: حدثنا ميسرة بن عبد ربه (٨)،\n_________\n(١) في الأصل: يقسمه بقدره -بإسقاط واو العطف- وفي (م): يقدره ويقسمه، وعند الطبري: يقسمه حيث شاء. \"جامع البيان\" ١٤/ ١٩، وأسند الأثر إلى ابن مسعود - ﵁ -: .\n(٢) انظر: \"جامع البيان\" للطبري ١٤/ ١٩.\n(٣) ثقة ثبت فقيه.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) الرازي الصوفي، ما هو بمؤتمن.\n(٦) في (م): الحسين بن زيرك: لم أجده.\n(٧) في (ز): موسى بن إسماعيل الختلي، وفي (م): الحبلى، \"السير\" للذهبي ١٠/ ٣٦٥، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٣٦: موسى بن إسماعيل الجبلي أبو عمران. شيخ صادق معاصر للتبوذكي، قال أبو حاتم: صالح الحديث ليس به بأس.\n(٨) التراسي، كذاب مشهور.","vol":"15","page":447},{"text":"عن جعفر بن محمد (١)، عن أبيه (٢)، عن جده (٣) أنَّه قال: في العرش تمثال جميع ما خلق الله تعالى في البر والبحر، وهذا تأويل قوله تعالى ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا عِنْدَنَا خَزَائِنُهُ﴾ الآية (٤) (٥).\n\n<span data-type=\"title\" id=toc-2201>٢٢ </span>- قوله ﷿: ﴿وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ﴾\nقراءة العامة بالجمع؛ لأنها موصوفة بالجمع وهو قوله: لواقح، وقرأ بعض أهل الكوفة: الريح على الواحد، وهي في معنى الجمع أيضًا وأن كان لفظها لفظ الواحد؛ لأنه يقال: جاءت الريح من كل جانب، وهو مثل قولهم: أرض سباسب، وثوب أخلاق، وكذلك تفعل العرب في كل شيء إتسع (لواقح) اختلف العلماء فيه (٦) في وجه وصف الرياح باللقح وإنما هي ملقحة؛ لأنها تلقح السحاب والشجر، فقال قوم معناها: حوامل، تحمل الماء والخير والنفع فهي لاقحة، كما يقال: ناقة لاقحة إذا حملت الولد، ويشهد على ذلك قوله تعالى: ﴿الرِّيحَ الْعَقِيمَ﴾ (٧) فجعلها عقيمًا إذا لم تلقح ولم\n_________\n(١) الهاشمي المدني أبو عبد الله، صدوق، فقيه، إمام.\n(٢) أبو جعفر الباقر، ثقة فاضل.\n(٣) زين العابدين، ثقة ثبت، عابد فقيه، فاضل مشهور.\n(٤) ساقطة من الأصل.\n(٥) [١٦١٨] الحكم على الإسناد:\nفيه التراسي كذاب مشهور، وابن شاذان متهم، فضلًا عن المجاهيل فيه.\n(٦) من (ز)، (م).\n(٧) الذاريات: ٤١.","vol":"15","page":448},{"text":"يكن فيها نفع ولا خير ودليل هذا التأويل قول عبد الله بن مسعود ﵁ (في هذِه الآية) (١) قال: يرسل الله الريح فتحمل الماء (فتمرى السحاب فتدر) (٢) كما تدر اللقحة ثم تمطر، قال الطرماح:\nفلولا فئات الرياح ... اللاقح منها وحامل (٣)\nقال الفراء: أراد ذات لقح كقول العرب: رجل نابل ورامح\n_________\n(١) زيادة من (ز)، (م).\n(٢) في الأصل: فتمر بالسحاب فتدر، وهذا الحديث أسنده الطبري إلى عبد الله بن مسعود - ﵁ - قال: يبعث الله الرياح فتلقح السحاب، ثم تمريه فتدر كما تدر اللقحة ثم تمطر، وأسند أبي رجاء، عن الحسن قال: لواقح للشجر، قلت أو للسحاب؟ قال: وللسحاب تمريه حتَّى يمطر، وأسند إلى ابن عباس ﵄ (لواقح) قال: تلقح الشجر وتمري السحاب، \"جامع البيان\" ١٤/ ٢٠ - ٢٢، وقال ابن منظور: والمري: مسح ضرع الناقة لتدر، مري الناقة مريا، مسح ضرعها للدرة، وفي حديث عدي بن حاتم - ﵁ - أن النبي - ﷺ - قال له: \"أمر الدم بما شئت\". يريد الذبح وهو مذكور في مور ومنه حديث عاتكه: أمرّوا بالسيوف المرهقات دمائهم، أي استخرجوها واستدروها، ابن سيده: مري الشيء وامتراه استخرجه، والريح تمري السحاب وتمتريه: تستخرجه وتستدره، ومرت الريح السحاب، إذا أنزلت منه المطر. \"لسان العرب\" لابن منظور ١٥/ ٢٧٦ - ٢٧٧ ولكن البغوي ذكر الأثر غير مسند وبالمعنى هكذا، قال ابن مسعود - ﵁ -: يرسل الريح فتحمل الماء فيمر به السحاب فيدر كما تدر اللقحة ثم تمطر \"معالم التنزيل\" ٤/ ٣٧٥.\n(٣) في (ز): حايل، قال أبو جعفر النحاس: ويجوز أن يقال لها: لاقح أي حامل، والعرب تقول للجنوب: لاقح وحامل وللشمال: حائل وعقيم، قال الله ﷿ ﴿حَتَّى إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا﴾ [الأعراف: ٥٧] (فاقلت) و(حملت) واحد. \"معاني القرآن\" ٤/ ٢٠.","vol":"15","page":449},{"text":"وتامر (١).\nوقال أبو عبيدة: أراد ملاقح جمع ملقحة، كما جاء في الحديث:\nأعوذ بالله من عين لامة (٢) أي ملمة.\nقال النابغة:\nكليني لهم يا أميمة ناصب ... وليل أقاسيه بطيء الكواكب (٣)\nأي منصب. قال عبيد بن عمير (٤): يبعث الله المبشرة (٥) فتقم الأرض قما (٦) ثم يبعث الله المثيرة فتثير السحاب ثم يبعث الله\n_________\n(١) المعنى: رجل ذو نبل ورمح وذو تمر، كما قال الشاعر: وغررتني وزعمت أنك لابن في الحي تامر، أي ذو لبن وتمر.\n(٢) الحديث في صحيح البخاري بلفظ: \"أعوذ بكلمات الله التامة من كلل شيطان وهامة ومن كل عين لامة\" في كتاب أحاديث الأنبياء في الباب العاشر (٣٣٧١) عن ابن عباس ﵄ مرفوعًا.\n(٣) الشاهد من البيت كلمة (ناصب) فهي بمعنى منصب، يعني يا أميمة احفظيني واحرسيني لهم منصب.\n(٤) أسند إليه الطبري هذا القول في \"جامع البيان\" ١٤/ ٢١، وذكره البغوي عنه كذلك غير مسند في \"معالم التنزيل\" ٤/ ٣٧٥.\n(٥) في الأصل: المنشرة، والمثبت موافق لما في المراجع المذكورة. وهذِه الأسماء مأخوذة من قوله تعالى ﴿وَمِنْ آيَاتِهِ أَنْ يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ﴾ إلى قوله تعالى ﴿اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ﴾ [الروم: ٤٦ - ٤٨] وفي قوله تعالى ﴿أَلَمْ تَرَ أَنَّ اللَّهَ يُزْجِي سَحَابًا ثُمَّ يُؤَلِّفُ بَيْنَهُ ثُمَّ يَجْعَلُهُ رُكَامًا﴾ [النور: ٤٣].\n(٦) في الأصل: قمامها.","vol":"15","page":450},{"text":"المؤلفة فتؤلف السحاب ثم يبعث الله اللواقح فتلقح الشجر، ثم تلا ﴿وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ﴾ وروى أبو بكر بن عياش (١) ﵀: لا تقطر قطرة من السماء (٢) إلا بعد أن تعمل فيه الرياح الأربع فالصبا تهيجه والدبور تلقحه والجنوب تدره والشمال تفرقه.\nوروى (أبو المهزم، عن) (٣) أبي هريرة ﵁ قال سمعت رسول الله - ﷺ - يقول: \"الريح الجنوب من الجنّة، وهي الريح اللواقح التي ذكر الله في كتابه وفيها منافع للناس\" (٤)، ﴿فَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً فَأَسْقَيْنَاكُمُوه﴾ (أي: جعلنا لكم المطر) (٥) سقيًا، ولو أراد أنزلناه لتشربوه لقال: فسقيناكموه وذلك أن العرب تقول: سقيت الرجل ماء ولبنًا وغيرهما ليشربه إذا كان لسقيه (٦)، فإذا جعلوا له ماء لتشرب أرضه وماشيته قالوا أسْقيته (٧)، وكذلك إذا وهبت الرجل\n_________\n(١) أبو بكر بن عياش بن سالم الأسدي الكوفي، المقرئ، أخرج له الجماعة.\n(٢) في (ز)، (م): السحاب.\n(٣) ساقطة من الأصل.\n(٤) أسند الطبري هذا الحديث في \"جامع البيان\" ١٤/ ٢٢.\n(٥) في (ز): جعلنا المطر لكم، وما بين القوسين سقط من (م).\n(٦) في الأصل: لسقيته، \"جامع البيان\" للطبري ١٤/ ٢٢، \"معالم التنزيل\" للبغوي ٤/ ٣٧٦.\n(٧) وقال الله تعالى ﴿إِنَّهَا بَقَرَةٌ لَا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ﴾ [البقرة: ٧١] وقال سبحانه ﴿وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ قَالَ مَا خَطْبُكُمَا قَالَتَا لَا نَسْقِي حَتَّى يُصْدِرَ الرِّعَاءُ وَأَبُونَا شَيْخٌ كَبِيرٌ (٢٣) فَسَقَى لَهُمَا﴾ [القصص: ٢٣، ٢٤] ففي هذِه الآيات وردت تصريفات -سقى =","vol":"15","page":451},{"text":"إهابًا ليجعله سقاء قلت: أسْقيته، وكذلك إذا قلت له سقاك الله قلت أسْقيته، قال ذو الرمة:\nوقفت على رسم لمية ناقتي ... فما زلت أبكي عنده وأخاطبه (١)\nوأسقيه حتَّى كاد مما أبثه ... تكلمني أحجاره وملاعبه\nوقال المؤرج: ما تناله الأيدي والدلاء فهو السقي وما لا تناله الأيدي والدلاء فهو الاستقاء ﴿وَمَا أَنْتُمْ لَهُ بِخَازِنِينَ﴾ يعني: المطر، قال سفيان: ممانعين.\n\n<span data-type=\"title\" id=toc-2202>٢٣ </span>- قوله ﷿: ﴿وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ (٢٣)﴾\nبأن نميت جميع الخلق فلا يبقى حيّ سوانا، نظيره قوله تعالى ﴿إِنَّا\n_________\n= المجرد- تسقى، يسقون، نسقي لسقى الحرث والدواب، وفي قوله تعالى ﴿وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا﴾ ورد الفعل المزيد للأنعام والإنس، وفي قوله تعالى: ﴿وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا﴾ ورد الفعل المجرد لأهل الجنّة. فقال الشيخ محمد أمين: والتحقيق أن أسقي وسقى لغتان معناهما واحد كأسرى وسرى، والدليل على ذلك القراءتان السبعيتان في قوله تعالى ﴿وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ﴾ وقول لبيد:\nسقى قومي بني مجد وأسقي ... نميرا والقبائل من هلال\n\"أضواء البيان\" للشنقيطي ٣/ ١٢٦، باختصار.\n(١) ذكر ابن منظور (سقى) البيت كالآتي:\nوقفت على ربع لمية ناقتي ... فما زلت أسقي ربعها وأخاطبه\n\"لسان العرب\" لابن منظور ١٤/ ٣٩١.","vol":"15","page":452},{"text":"نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ (٤٠)﴾ (١).\n\n<span data-type=\"title\" id=toc-2203>٢٤ </span>- قوله ﷿: ﴿وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ (٢٤)﴾\nقال ابن عباس ﵄: أراد بالمستقدمين الأموات وبالمستأخرين الأحياء (٢) وقال عكرمة: المستقدمون مَنُ خُلِق، والمستأخرون من لم يخلق، قد علم الله (٣) من خلق إلى اليوم وقد علم من هو خالقه بعد اليوم، وقال قتادة: المستقدمين من مضى والمستأخرين من بقي في أصلاب الرجال، وقال الشعبي: من استقدم في أول الخلق ومن استأخر في آخر الخلق، وقال مجاهد المستقدمون القرون الأولى والمستأخرون أمة محمد - ﷺ -، وقال الحسن ﵀: المستقدمون في الطاعة والخير والمستأخرون المبطئون (٤) عن الطاعة والخير وقيل: ولقد علمنا المستقدمين منكم في الصفوف في الصلاة والمستأخرين فيها بسبب (٥)\n_________\n(١) مريم: ٤٠.\n(٢) هكذا ذكر البغوي هذا القول عن ابن عباس ﵄ في \"معالم التنزيل\" ٤/ ٣٧٧، وأسند إليه الطبري وابن أبي حاتم والسيوطي بلفظ، قال: يعني بالمستقدمين من مات و-يعني- بالمستأخرين من هو حي لم يمت. \"جامع البيان\" للطبري ١٤/ ٢٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٦٢، \"الدر المننثور\" للسيوطي ٤/ ١٨١.\n(٣) ليست في الأصل.\n(٤) هذِه الأقوال كلها مذكورة في تفسير الآية في المصادر والمراجع المذكورة قريبًا وفي \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ١٩.\n(٥) في الأصل: ليست، وهو تصحيف.","vol":"15","page":453},{"text":"النساء (١).\nوروى أبو الجوزاء وابن أبي طلحة (٢) عن ابن عباس ﵄ قال: كانت النساء يخرجن إلى الجماعات فيقوم الرجال صفوفًا خلف النبي - ﷺ - والنساء صفوفًا خلف صفوف الرجال، وربما كان من الرجال من في قلبه ريبة فيتأخر إلى الصف الأخير من صفوف الرجال، وربما كان من النساء من في قلبها ريبة (٣) فتتقدم إلى أول صف النساء لتقرب من الرجال، وكانت امرأة من أحسن\n_________\n(١) قال الطبري: حدثنا محمد بن عبد الأعلى، قال: حدثنا المعتمر بن سليمان عن أبيه، عن رجل أخبرنا، عن مروان بن الحكم أنَّه قال: كانا لناس يستأخرون في الصفوف من أجل النساء فأنزل الله ﴿وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ﴾ وسند الأثر كما ترى، ويعارضه ما أسنده ابن أبي حاتم إلى عون بن عبد الله أنَّه سأل محمد بن كعب عن هذِه الآية أهي في صفوف الصلاة؟ قال: لا المستقدمين الميت والمقتول، والمستأخرين من يلحق بهم من بعد، ومن طريق معتمر بن سليمان عن شعيب عبد الملك عن مقاتل بن سليمان -في تفسير الآية- قال: بلغنا أنَّه في القتال، قال معتمر: فحدثت أبي فقال: لقد نزلت هذِه الآية قبل أن يفرض القتال. \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٦٢.\nأقول: هذِه السورة كلها مكية، فما كان هناك حجاب ولا نفاق في العهد المكي كما لم يكن هناك آذان فما كان شهود الجماعة فرضًا على الرجال فضلًا عن النساء فلا يتصور هذا في الحنفاء والسابقين إلى الإسلام.\n(٢) إسحاق بن عبد الله بن أبي طلحة الأنصاري، روى عن عمه أنس وأبيه وعدة، وعنه مالك وابن عيينة مات سنة ١٣٤ هـ. \"رجال مسلم\" لابن منجويه ١/ ٥١، \"الكاشف\" للذهبي ١/ ٢٣٧، ثقة، حجة.\n(٣) سقط من (ز).","vol":"15","page":454},{"text":"النساء -لا والله ما إن (١) رأيت مثلها قط- تصلي خلف النبي - ﷺ - فكان بعض الناس يصلي (٢) يستقدم في الصف الأول لئلا يراها، ويستأخر بعضهم حتَّى يكون في الصف الأواخر يعني: (٣) المؤخر، فإذا ركع وسجد نظر إليها من تحت يديه فأنزل الله هذِه الآية (٤).\n_________\n(١) سقط من الأصل.\n(٢) من (ز).\n(٣) من (ز).\n(٤) هذا الحديث أخرج نحوه الطبري في \"جامع البيان\" ١٤/ ٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٦١، والنسائي في \"تفسيره\" ١/ ٦٣١ (٢٩٣)، وفي سننه في كتاب الإمامة، باب المنفرد خلف الصف ٢/ ١١٨ (٨٧٠)، وابن ماجة في كتاب إقامة الصلاة والسنة فيها، باب الخشوع في الصلاة (١٠٤٦)، والحاكم في \"المستدرك\" ٢/ ٣٨٤، والبيهقي في \"السنن الكبرى\" ٣/ ٩٨، والترمذي كتاب التفسير، باب ومن سورة الحجر (٣١٢٢) كلهم من طريق نوح بن قيس، عن عمرو بن مالك النكري، عن أبي الجوزاء، عن ابن عباس - ﵁ -، ونوح بن قيس الحداني وإن كان ثقة لكنه -كما قال أبو داود- يتشيع، فلعله لم ينفث تشيعه إلا في هذا الحديث، وقد أشار الترمذي بعد رواية الحديث إلى العلة بقوله: وروى جعفر بن سليمان هذا الحديث عن عمرو بن مالك، عن أبي الجوزاء، ولم يذكر فيه، عن ابن عباس ﵄ وهذا أشبه أن يكون أصح من حديث نوح، والحافظ ابن كثير ﵀ بعد سرد الأقوال المرافقة لسياق الآية أبدى استغرابه واستنكاره لهذا الحديث بقوله: وقد ورد فيه حديث غريب جدًّا فقال الطبري حدثني ... وهذا الحديث فيه نكارة شديدة، ورواه عبد الرزاق عن جعفر بن سليمان، عن عمرو بن مالك أنَّه سمع أبا الجوزاء يقول في قوله ﴿وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ﴾ في الصفوف في الصلاة، فالظاهر أنَّه من كلام أبي الجوزاء فقط ليس فيه لابن عباس ذكر، وقد قال الترمذي: هذا أشبه من رواية نوح بن قيس والله أعلم. وهكذا روى الطبري، عن محمد بن أبي معشر، عن أبيه أنَّه سمع =","vol":"15","page":455},{"text":"وقال النبي - ﷺ -: \"خير صفوف الرجال أولها وشرها آخرها وشر صفوف النساء أولها وخيرها آخرها\" (١).\nوقال الربيع بن أنس: حض النبي - ﷺ - على الصف الأول في الصلاة فازدحم الناس عليه وكانت بنو عذرة (٢) دورهم قاصية عن\n_________\n= عون بن عبد الله يذاكر محمد بن كعب في هذِه الآية فقال عون: خير صفوف الرجال المقدم وشر صفوف الرجال المؤخر وخير صفوف النساء المقدم، فقال محمد بن كعب: ليس هكذا، ﴿وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ﴾ الميت والمقتول (والمستأخرين) من يلحق بهم من بعد ﴿وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ (٢٥)﴾ فقال عون: وفقك الله وجزاك الله خيرا. \"تفسير القرآن العظيم\" لابن كثير ٨/ ٢٥٣ - ٢٥٤.\n(١) أخرجه مسلم في كتاب الصلاة، باب تسوية الصفوف وإقامتها وفضل الأول فالأول منها (٤٤٠)، وأبو داود في كتاب الصلاة، باب صف النساء وكراهية التأخر عن الصف الأول (٦٧٨) وغيرهما عن أبي هريرة.\n(٢) بنو عذرة، بطن عظيم في قضاعة، القحطانية، وهم: بنو عذرة بن سعد بن هذيم ابن زيد بن ليث بن سُوَد بن أسلم بن الحافي بن قضاعة، قدم وفد منهم على النبي - ﷺ - في صفر تسع، وكانوا اثني عشر رجلًا، وتعلموا الفرائض وأقاموا أيامًا ثم ودعوا رسول الله - ﷺ - فأمر لهم بجوائز وانصرفوا إلى أهليهم باليمن. \"معجم قبائل العرب\" لعمر كحالة ٢/ ٧٦٨، \"جمهرة أنساب العرب\" لابن حزم (ص ٤٤٨ - ٤٥٠).\nأقول: يستبعد نزول هذِه الآيات المكية في بني عذرة -أهل اليمن- مع ثبوت تأخر إسلامهم، والأثر كما رأينا معلق ومرسل، فالصحيح ما أخرجه الإمام مسلم في الصحيح وغيره عن جابر بن عبد الله ﵄: خلت البقاع حول المسجد فأراد بنو سلمة أن يتنقلوا إلى قرب المسجد فبلغ ذلك رسول الله - ﷺ - فقال لهم: \"إنه بلغني أنكم تريدون أن تنتقلوا قرب المسجد؟ \" قالوا: نعم يا رسول الله: قد أردنا ذلك فقال: \"يا بني سلمة دياركم، تكتب آثاركم، دياركم تكتب آثاركم\" كتاب المساجد، باب المشي إلى الصلاة (٦٦٥)، وليس فيه ذكر نزول =","vol":"15","page":456},{"text":"المسجد فقالوا: نبيع دورنا ونشتري دورًا قريبة من المسجد فأنزل الله هذِه الآية وفيهم نزلت ﴿إِنَّا نَحْنُ نُحْيِ الْمَوْتَى وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ﴾ (١) قال الأوزاعي ﴿وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ﴾ يعني: المصلين في أول الأوقات ﴿وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ﴾ منكم (٢) يعني: (المصلين في) (٣) آخر الأوقات، وقال (مقاتل بن حيان) (٤) المستقدمين والمستأخرين في صفّ القتال. وقال ابن عيينة: يعني: من يسلم ومن لا يسلم (٥).\n_________\n= هذِه الآيات فيهم، وبنو سلمة -بكسر اللام- بطن من الخزرج، من الأزد، من القحطانية وهم بنو سلمة بن سعد بن علي بن راشد -أسد- ابن سارة بن تزيد بن جشم بن الخزرج، منهم جابر بن عبد الله راوي الحديث، وأبوه -عبد الله- من نقباء العقبة. \"معجم قبائل العرب\" لعمر كحالة ٢/ ٥٣٧، \"جمهرة أنساب العرب\" لابن حزم (ص ٣٥٨).\n(١) يس: ١٢.\n(٢) من الأصل.\n(٣) في (ز)، (م): المؤخرين صلاتهم إلى.\n(٤) سقط من (م)، وعلق البغوي هذا القول أيضًا فيما سبق.\n(٥) ذكر البغوي في \"معالم التنزيل\" ٤/ ٣٧٧ معلقًا. وقال شيخ المفسرين بعد أن ذكر أكثر الأقوال في تفسير الآية: وأولى الأقوال عندي في ذلك بالصحة قول من قال معنى ذلك: ولقد علمنا الأموات منكم يا بني آدم، فتقدم موته، ولقد علمنا المستأخرين الذين أستأخر موتهم ممن هو حي ومن هو حادث منكم ممن لم يحدث بعد؛ لدلالة ما قيله من الكلام، وهو قوله تعالى: ﴿وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ (٢٣)﴾ وما بعده وهو قوله تعالى: ﴿وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ﴾ على أن ذلك كذلك إذ كان بين هذين الخبرين ولم يجر قبل ذلك ما يدل على خلافه ولا جاء بعد. \"جامع البيان\" ١٤/ ٢٦.","vol":"15","page":457},{"text":"<span data-type=\"title\" id=toc-2204>٢٥ </span>- ﴿وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ﴾\nقال ابن عباس (١) ﵁: وكلهم ميت ثم يحشرهم ربهم جميعًا الأول والآخر ﴿إِنَّهُ حَكِيمٌ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-2205>٢٦ </span>- قوله ﷿: ﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ﴾\nيعني: آدم ﵇، قال ابن عباس (٢) ﵃: سمي إنسانًا لأنه عهد إليه فنسي، وذهب إلى هذا قوم من أهل اللغة، قالوا: أصله إنسيان على وزن إفعلان، فأسقط الياء لكثرة جريانه على الألسن، فإذا صغر ردت الياء إليه فقيل؛ إنيسيان على الأصل أنَّه (لا يكثر مصغرًا كما يكثر مكبرًا) (٣).\n_________\n(١) أسنده إليه الطبري بلفظ: (كلهم ميت ثم يحشرهم ربهم) فقط المصدر نفسه.\n(٢) أسنده إليه الطبري في تفسير قوله تعالى ﴿وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا (١١٥)﴾ [طه: ١١٥] المصدر السابق ١٦/ ٢٢١، وهذا مما يستدرك على الشيخ عبد العزيز الحميدي في مؤلفه: \"تفسير ابن عباس\" فلم يذكره.\n(٣) في الأصل: لم يكن مصغرًا كما يصغر مكبر، وهو تصحيف، والمثبت من (ز)، (م). قال القرطبي: فأصل ناس نسى، قلب فصار نيس، تحركت الياء وانفتح ما قبلها فانقلبت ألفًا، ثم دخلت الألف واللام فقيل: الناس. قال ابن عباس ﵄ نسي آدم عهد الله فسمي إنسانًا، وقال ﵇: \"نسي آدم فنسيت ذريته\" وفي التنزيل: ﴿وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ﴾، وعلى هذا فالهمزة زائدة قال الشاعر:\nلا تنسين تلك العهود فإنما ... سميت إنسانًا لأنك ناسي\nوقال آخر:\nفإن نسيت عهودًا منك سالفة ... فاغفر فأول ناس أول الناس =","vol":"15","page":458},{"text":"وقال آخرون: إنما سمي إنسانًا لظهوره (١) وإدراك البصر إياه، وإليه ذهب نحاة البصرة وقالوا (٢) هو على (٣) وزن فعلان، فزيدت الياء في التصغير كما زيدت في تصغير رجل فيقال: رويجل، وليلة فقيل: لييلة ﴿مِنْ صَلْصَالٍ﴾ وهو الطين اليابس، إذا نقرته سمعت له صلصلة، أي: صوتًا من يبسه قبل أن تمسه النار، فإذا أصابته النار فهو فخار، هذا قول أكثر المفسرين (٤) وروى أبو صالح عن ابن عباس ﵄ قال: هو الطين الحي (٥) الحر الطيب إذا نضب عنه (٦) الماء تشقق، وإذا حرك تقعقع (٧).\n_________\n= وقيل: سمي إنسانًا لأنسه بحواء، وقيل لأنسه بربه، فالهمزة أصلية، قال الشاعر:\nوما سمي الإنسان إلا لأنسه ... ولا القلب إلا أنَّه يتلقب\n\"الجامع لأحكام القرآن\" للقرطبي ١/ ١٩٣، وقد فصل الكلام فيه السمين الحلبي في \"عمدة الحفاظ\" ١/ ١٣٠، باب الهمزة، ٤/ ١٧٤ - ١٧٥ باب النون، وابن منظور في \"لسان العرب\" ٦/ ١٠ - ١١ (أنس).\n(١) قال ابن منظور: وقيل للإنس إنس لأنهم يؤنسون، أي: يبصرون كما قيل للجن جن؛ لأنهم لا يؤنسون، أي: لا يبصرون. وذكر عن محمد بن عرفة الواسطي نحوه. \"لسان العرب\" ٦/ ١٦.\n(٢) في الأصل: قال.\n(٣) سقط من الأصل.\n(٤) حكاه أبو جعفر النحاس عن أبي عبيدة في \"معاني القرآن\" ٤/ ٢٣، وذكر الطبري نحوه في \"جامع البيان\" ١٤/ ٢٧.\n(٥) زيادة من الأصل لم توجد في بقية النسخ، ولا في \"معالم التنزيل\" للبغوي ٤/ ٣٧٨.\n(٦) في (م): عليه.\n(٧) هذا الأثر ذكره البغوي فيما سبق عن ابن عباس ﵄ معلقًا وأسنده إليه =","vol":"15","page":459},{"text":"وروى ابن أبي نجيح، عن مجاهد قال: هو الطين المنتن. واختاره الكسائي وقال: هو من قول العرب: صلَّ اللحم وأصل إذا أنتن ﴿مِنْ حَمَإٍ﴾ جمع الحماة ﴿مَسْنُونٍ﴾ قال ابن عباس ﵄: هو التراب المبتل المنتن فجعل صلصالًا كالفخار، ومثله قال مجاهد وقتادة قالا: المنتن المتغير (١)، وقال الفراء (٢): هو المتغير وأصله من قول العرب: سننت الحجر على الحجر إذا حككته به، وما يخرج من بين الحجرين يقال له: السنين والسنانة ومنه المسن.\nوقال أبو عبيدة: يعني المصبوب، وهو من قول العرب: (سننت الماء على الوجه و) (٣) غيره إذا صببته. وقال سيبويه: المسنون المصور، أخذ من سنة الوجه، وهي (٤) صورته، قال ذو الرمة:\n_________\n= الطبري من طريق مجاهد عن ابن عباس ﵄ بلفظ: الصلصال: الماء يقع على الأرض الطيبة ثم يحسر عنها، فتشقق ثم تصير مثل الخزف الرقاق. \"جامع البيان\" للطبري ١٤/ ٢٨.\n(١) هذِه الأقوال كلها مسندة في \"جامع البيان\" ١٤/ ٢٨ وذكرها البغوي أيضًا في \"معالم التنزيل\" ٤/ ٣٧٨.\n(٢) قال في كتابه: ويقال: إن الصلصال طين حر خلط برمل فصار يصلصل كالفخار، والمسنون المتغير والله أعلم أخذ من: سننت الحجر على الحجر، والذي يخرج مما بينهما يقال له: السنين، \"معاني القرآن\" ٢/ ٨٨. زاد الطبري عن بعض أهل الكوفة: ويكون ذلك منتنًا، وقال منه: سمي المسن؛ لأن الحديد يسن عليه. \"جامع البيان\" ١٤/ ٢٩، وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٢٢.\n(٣) في الأصل: سنت الماء على الوجه أو، والمثبت من (ز)، (م)، وكذلك في \"جامع البيان\" للطبري ١٤/ ٢٩، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٢٣.\n(٤) في الأصل: هو.","vol":"15","page":460},{"text":"تريك سنة وجه غير مقرفة (١) ... ملساء (٢) ليس بها خال ولا ندب (٣)\n_________\n(١) في الأصل: (معرنة) غير واضحة وفي (م): معرقة، والمثبت من \"جمهرة أشعار العرب\" (ص ٣٣٩)، قال الرازي في مادة قرف: المقرف الَّذي أمه عربية وأبوه ليس بعربي، فالإقراف من قبل الأب والهجنة من قبل الأم. \"مختار الصحاح\" (ص ٤٩٩) فالمعنى أنها عربية خالصة، غير مشوبة النسب.\n(٢) في (ز): مليًا.\n(٣) خال: شامة، ندب: أثر الجرح، والشاهد من البيت كلمة سنة بمعنى صورة، وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٢٢.","vol":"15","page":461},{"text":"<span data-type=\"title\" id=toc-2206>٢٧ </span>- قوله ﷿: ﴿وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ﴾\nقال ابن عباس (١) ﵄: هو أبو الجن، وقال قتادة (٢) ومقاتل (٣): هو إبليس، خلق قبل آدم ﵇ ﴿مِنْ نَارِ السَّمُومِ﴾ قال ابن عباس: السموم الحارة التي تقتل (٤)، وقال الكلبي عن أبي صالح (٥)\n_________\n(١) هكذا ذكر عن ابن عباس ﵄ البغوي معلقًا في \"معالم التنزيل\" ٤/ ٣٧٩، والألوسي في \"روح المعاني\" ١٤/ ٣٤ وقال الطبري: وعني بالجان هاهنا إبليس أبا الجن -من غير عزو- \"جامع البيان\" ١٤/ ٣٠، وكذلك \"الإتقان\" للسيوطي ٥/ ١٩٩٧، وانظر \"التفسير والمفسرون\" ١/ ٨١.\n(٢) أسند إليه الطبري هذا القول فيما سبق.\n(٣) قد ذكر المؤلف في المقدمة أسانيده في \"تفسير مقاتل بن حيان\" أبي بسطام البلخي، وفي \"تفسير مقاتل بن سليمان الأزدي\" أبي الحسن البلخي، وقال الذهبي في \"طبقات الحفاظ\" عقب ترجمة مقاتل بن حيان: فأما مقاتل بن سليمان المفسر فكان في هذا الوقت، وهو متروك الحديث وقد لطخ بالتجسيم مع أنَّه كان من أوعية العلم بحرا في التفسير، توفي سنة (١٥٠ هـ) وابن حيان قبيل خمسين ومائة هجرية -والله أعلم أيهما أراد المؤلف \"طبقات المفسرين\" للداودي ٢/ ٣٢٩ - ٣٣١، وقال الحافظ: مقاتل بن حيان صدوق فاضل أخرج له الجماعة إلا البخاري وفي مقاتل بن سليمان: كذبوه وهجروه، \"تقريب التهذيب\" لابن حجر (ص ٩٦٨) (٦٩١٥، ٦٩١٦).\n(٤) \"معالم التنزيل\" للبغوي ٤/ ٣٧٩، وفيه: السموم ريح حارة تدخل مسام الإنسان فتقتله ولم ينسبه إلى أحد. ولكن الطبري أسند ذلك إلى ابن عباس ﵄ قال: السموم الحارة التيم تقتل وبإسناد آخر قال: هي السموم الثي تقتل ﴿فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ﴾ قال هي السموم التي تقتل. \"جامع البيان\" ١٤/ ٣٠، [البقرة: ٢٦٦].\n(٥) الأثر واه؛ لأن الكلبي متروك.","vol":"15","page":462},{"text":"عنه: هي نار لا دخان لها، والصواعق تكون منها، وهي نار بين السماء وبين الحجاب فإذا أحدث أمرًا أحرقت (١) الحجاب فهوت (٢) إلى ما أمرت به، فالهدة التي تسمعون حرق (٣) ذلك الحجاب.\nوروى أبو روق (٤) عن الضحاك (٥)، عن ابن عباس ﵄ قال: كان إبليس من حي من أحياء الملائكة يقال لهم: الجن خلقوا من نار السموم من بين الملائكة، قال: وخلق الجن الذين ذكروا في القرآن\n_________\n(١) في \"المعالم\": خرقت.\n(٢) في (ز): فهذت.\n(٣) في (ز)، (م): خرق.\n(٤) أبو روق عطية بن الحارث الكوفي، الهمداني، صدوق.\n(٥) الضحاك بن مزاحم الهلالي، أبو القاسم، صدوق كثير الإرسال.\nوقد أسند الطبري هذا الأثر بهذا الطريق في \"جامع البيان\" ١٤/ ٣٠، وتبعه البغوي في \"معالم التنزيل\" ٤/ ٣٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٢٣ وقد ذكر القرطبي وابن كثير حديث أم المؤمنين عائشة ﵂ قالت قال رسول الله -ﷺ-: \"خلقت الملائكة من نور وخلق الجان من مارج من نار وخلق آدم مما وصف لكم\" أخرجه الإمام مسلم كتاب الزهد والرقاق، باب في أحاديث متفرقة (٢٩٩٦)، فالآيات المحكمات وضحت أطوار خلق آدم من تراب، الطين اللازب، من حمإٍ منسون من صلصال كالفخار، وكذلك خلق الجان من نار السموم ومن مارج من نار، وتبين لنا ذلك وتأكد بالحديث المرفوع الصحيح كما تبين خلق الملائكة من نور، فالاكتفاء بمحكم الكتاب وصحيح السنة أولى من تتبع الآثار الواهية والأقوال المختلفة فنعوذ بالله من الحرص على إكثار الأسفار.","vol":"15","page":463},{"text":"﴿مِنْ مَارِجٍ مِنْ نَارٍ﴾ (١).\nوروى شعبة (٢) عن أبي (٣) إسحاق قال: دخلت على عمرو بن الأصم (٤) أعوده فقال: ألا أحدثك حديثًا سمعته من عبد الله (٥) (سمعت عبد الله) (٦) يقول: هذِه السموم جزء من سبعين جزء من السموم التي خلق الله منها (٧) الجان وتلا قوله تعالى: ﴿وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ (٢٧)﴾.\n\n<span data-type=\"title\" id=toc-2207>٢٨ </span>- قوله ﷿: ﴿وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ﴾\nسأخلق ﴿بَشَرًا مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ﴾.\n_________\n(١) ﴿خَلَقَ الْإِنْسَانَ مِنْ صَلْصَالٍ كَالْفَخَّارِ (١٤) وَخَلَقَ الْجَانَّ مِنْ مَارِجٍ مِنْ نَارٍ (١٥)﴾ [الرحمن: ١٤، ١٥].\n(٢) شعبة بن الحجاج أبو بسطام الواسطي البصري، ثقة، حافظ، متقن، أمير المؤمنين في الحديث.\n(٣) في (ز): ابن، وهو خطأ، فقد روى الطبري في \"جامع البيان\" ١٤/ ٣٠ هكذا: حدثنا محمد بن المثنى قال: ثنا أبو داود قال: ثنا شعبة، عن أبي إسحاق قال: دخلت ... الحديث، ولعله -أبو إسحاق- هو: عمرو بن عبد الله بن عبيد السبيعي الكوفي الهمداني، ثقة، مكثر، عابد.\n(٤) لم أجد له ترجمة.\n(٥) هو أبو عبد الرحمن عبد الله بن مسعود - ﵁ -، فقد صرح به القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٢٣.\n(٦) زيادة من (ز)، وفي \"جامع البيان\" للطبري ١٤/ ٣٠.\n(٧) ليست في (م).","vol":"15","page":464},{"text":"<span data-type=\"title\" id=toc-2208>٢٩ </span>- ﴿فَإِذَا سَوَّيْتُهُ﴾\nعدلت صورته وأتممت خلقه ﴿وَنَفَخْتُ فِيهِ مِنْ رُوحِي﴾ (١) فصار بشرًا حيًّا ﴿فَقَعُوا لَهُ سَاجِدِينَ﴾ سجود تحية وتكرمة لا سجود صلاة وعبادة.\n\n<span data-type=\"title\" id=toc-2209>٣٠ </span>- ﴿فَسَجَدَ الْمَلَائِكَةُ﴾\nالمأمورون بالسجود ﴿كُلُّهُمْ أَجْمَعُونَ﴾ على التأكيد.\n\n<span data-type=\"title\" id=toc-2210>٣١ </span>- ﴿إِلَّا إِبْلِيسَ أَبَى أَنْ يَكُونَ مَعَ السَّاجِدِينَ (٣١)﴾\nروى عكرمة عن ابن عباس ﵄ قال: لما خلق الله ﷿ الملائكة قال إني خالق بشرًا من طين، فإذا أنا خلقته فاسجدوا له، قالوا: (لا نفعل) (٢)، فأرسل الله تعالى عليهم نارًا (٣) فأحرقتهم ثم خلق ملائكة فقال: إني خالق بشرًا من طين فإذا أنا خلقته فاسجدوا له، فأبوا، فأرسل الله عليهم نارًا فأحرقتهم، ثم خلق ملائكة فقال: إني خالق بشرًا من طين فإذا أنا خلقته فاسجدوا له فقالوا (٤) سمعنا وأطعنا إلا إبليس كان من الكافرين الأولين (٥).\n_________\n(١) هذِه إضافة تشريف وتخصيص كما في قوله تعالى: ﴿وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَنْ طَهِّرَا بَيْتِيَ﴾ [البقرة: ١٢٥] وقوله تعالى ﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ﴾ [الحجر: ٤٢] وقوله تعالى ﴿فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّهِ﴾ [الشمس: ١٣].\n(٢) في (ز): لا تفعل.\n(٣) في (ز): فأرسل عليهم.\n(٤) في الأصل: قال.\n(٥) هذا الأثر أسنده الطبري في \"جامع البيان\" ١٤/ ٣١ من طريق شبيب بن بشر أطول =","vol":"15","page":465},{"text":"<span data-type=\"title\" id=toc-2211>٣٢ </span>- ﴿قَالَ يَاإِبْلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ السَّاجِدِينَ (٣٢)﴾\nأي: ما منعك أن تكون من الساجدين، محل (أن) نصب لفقد الخافض (١).\n\n<span data-type=\"title\" id=toc-2212>٣٣ </span>- ﴿قَالَ لَمْ أَكُنْ لِأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ (٣٣)﴾\n\n<span data-type=\"title\" id=toc-2213>٣٤ </span>- ﴿قَالَ فَاخْرُجْ مِنْهَا﴾\nأي فاخرج من الجنّة ومن السماوات ﴿فَإِنَّكَ رَجِيمٌ﴾ ملعون طريد.\n\n<span data-type=\"title\" id=toc-2214>٣٥ </span>- ﴿وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَى يَوْمِ الدِّينِ (٣٥)﴾.\n\n<span data-type=\"title\" id=toc-2215>٣٦ </span>- ﴿قَالَ رَبِّ فَأَنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ (٣٦)﴾.\n\n<span data-type=\"title\" id=toc-2216>٣٧ </span>- ﴿قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ (٣٧)﴾.\n\n<span data-type=\"title\" id=toc-2217>٣٨ </span>- ﴿إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ (٣٨)﴾\nهي النفخة الأولى حين يموت الخلق كلهم.\n\n<span data-type=\"title\" id=toc-2218>٣٩ </span>- ﴿قَالَ رَبِّ بِمَا أَغْوَيْتَنِي﴾\n_________\n= من هذا، فعنده: ثم خلق ملائكة أخرى فقال: ... فأبوا قال: فأرسل عليهم نارًا فأحرقتهم .. إلى آخره. وقال الحافظ ابن كثير ﵀، وقد روى ابن جرير هاهنا أثرًا غريبًا عجيبًا من حديث شبيب عن بشر، عن عكرمة، عن ابن عباس ﵄ قال: لما خلق الله الملائكة ... الحديث، وفي ثبوت هذا عنه بعد، والظاهر أنَّه إسرائيلي، والله أعلم. \"تفسير القرآن العظيم\" لابن كثير ٨/ ٢٥٦ - ٢٥٧.\n(١) قال الشيخ الأنصاري: زيادة (لا) هنا لتأكيد معنى النفي في (منعك) أو لتضمين (منعك) معنى حملك، وهي على الثاني ليست زائدة في المعنى. \"فتح الرحمن \" (ص ١٨٨)، وقال محمود الغزنوي: جاء على المعنى كأنه: ما حملك على أن لا تسجد. \"وضح البرهان\" ١/ ٣٥٥.","vol":"15","page":466},{"text":"أي: بإغوائك إياي، وهو الإضلال والإبعاد ﴿لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ﴾ معاصيك، ولأحببها (١) إليهم ﴿وَلَأُغْوِيَنَّهُمْ﴾ ولأضلنهم ﴿أَجْمَعِينَ﴾.\n\n<span data-type=\"title\" id=toc-2219>٤٠ </span>- ﴿إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (٤٠)﴾\nقرأ أهل المدينة والكوفة (٢) بفتح اللام، واختاره أبو عبيد يعني (٣) إلا من أخلصته بتوفيقك فهديته واصطفيته، وقرأ أهل مكة (٤) والبصرة\n_________\n(١) في الأصل: ولا حببنها، والمثبت من (ز) وهو موافق لما في \"جامع البيان\" للطبري ١٤/ ٣٣، اللهم حبب إلينا الإيمان وزينه في قلوبنا.\n(٢) المقصود بأهل المدينة قراؤها وهم: الإمام نافع بن عبد الرحمن، وقالون عيسى ابن مينا، وأبو سعيد عثمان بن سعيد ورش المصري المتوفي سنة سبع وتسعين ومائة هجرية، روى كل منهما عن الإمام نافع، وقراء الكوفة: الإمام أبو بكر عاصم بن أبي النجود، وشعبة بن عياش بن سالم، أبو بكر الأسدي الكوفي ولد سنة خمس وتسعين هجرية وتوفي سنة ثلاث وتسعين ومائة هجرية، وحفص بن سليمان بن المغيرة، أبو عمر، الأسدي الكوفي المتوفي سنة ثمانين ومائة هجرية. \"شرح طيبة النشر\" لابن الجزري (ص ٨ - ١١)، \"الوافي في شرح الشاطبية\" (ص ١٦ - ٢١).\n(٣) سقط من (ز).\n(٤) وقراء مكة المكرمة: الإمام أبو معبد عبد الله بن كثير المتوفى سنة (١٢٠ هـ) وخلفه: أحمد بن عبد الله بن القاسم بن نافع بن أبي بزه البزي المتوفي سنة (٢٥٠ هـ) وقنبل محمد بن عبد الرحمن بن خالد المكي المتوفي سنة (٢٩١ هـ) وقراء البصرة: الإمام أبو عمرو زبان بن العلاء بن عبد الله المازني المتوفي سنة (١٥٥ هـ) وروي عنه يحيى بن المبارك بن المغيرة أبو محمد اليزيدي المتوفي سنة (٢٠٢ هـ) وأبو عمر حفص بن عمر بن عبد العزيز الدوري المتوفي سنة (٢٤٦ هـ) وقراء أهل الشام الإمام عبد الله بن عامر بن يزيد بن تميم بن ربيعة، أبو عمران =","vol":"15","page":467},{"text":"والشام (١) واختاره أبو حاتم، يعني: من أخلص لك التوحيد والطاعة وأراد بالمخلصين في القراءتين جميعًا المؤمنين.\nقال الله تعالى لإبليس\n\n<span data-type=\"title\" id=toc-2220>٤١ </span>- ﴿هَذَا صِرَاطٌ﴾\nطريق ﴿عَلَيَّ مُسْتَقِيمٌ﴾ قال الحسن يقول هذا صراط إلى مستقيم، وقال مجاهد: الحق يرجع إلى الله تعالى وعليه طريقه، لا يعرج على شيء (٢)، وقال الأخفش: يعني: عليَّ الدلالة على صراط مستقيم.\nوقال الكسائي: هذا على الوعيد والتهديد (كقولك للرجل تخاصمه وتهدده) (٣) طريقك عليَّ، كما قال الله تعالى ﴿إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (١٤)﴾ (٤) وكأن معنى الكلام: هذا طريق مرجعه إليّ\n_________\n= اليحصبي ولد سنة (٦١ هـ) ومات سنة (١١٨ هـ) وأبو الوليد هشام بن عمار بن نصير بن ميسرة السلمي الدمشقي ولد سنة (١٥٣ هـ) وتوفي سنة (٢٤٥ هـ)، وأبو عمرو عبد الله بن أحمد بن بشير بن ذكوان القرشي الدمشقي ولد سنة (١٧٣ هـ) وتوفي سنة (٢٤٢ هـ)، \"شرح طيبة النشر\" (ص ٨ - ١١)، \"الوافي\" (٦١ - ٢١) باختصار.\n(١) في (م): قدم ذكر الشام مع أهل مكة وكوفه وهو خطأ.\n(٢) هكذا أسند إليه هذا القول وما قبله، في \"جامع البيان\" للطبري ١٤/ ٣٣ - ٣٤، ولكن في \"معالم التنزيل\" للبغوي ٤/ ٣٨٢ ولا يعوج عليه شيء والتعريج من الأضداد، وعرج النهر: أماله، وعرج عليه: عطف، ومنه: فلم أعرج عليه، أي لم أعطف عليه ولم أهم عليه، وعرج على الشيء الشيء: أقام عليه، \"لسان العرب\" لابن منظور ٢/ ٣٢١ (عرج).\n(٣) في الأصل: كقول الرجل يخاصمه ويهدده، والمثبت من (ز)، (م).\n(٤) الفجر: ١٤.","vol":"15","page":468},{"text":"فأجازي عليه (١) كلا بأعمالهم.\nوقرأ ابن سيرين وقتادة وقيس بن عباد (٢) وحميد ويعقوب: (هذا صراط عليٌّ مستقيم) برفع الياء (وتشديده وتنوينه) (٣) علي نعت الصراط، أي رفيع، كقوله تعالى ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (٥٧)﴾ (٤).\n\n<span data-type=\"title\" id=toc-2221>٤٢ </span>- قوله ﷿: ﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ﴾\nقوة، قال أهل المعاني يعني: علي قلوبهم، وسئل سفيان بن عيينة عن هذِه الآية فقال معناها (٥): ليس لك عليهم سلطان تلقيهم في ذنب يضيق عنه عفوي، وهؤلاء (ثنية الله الذين هداهم واختارهم) (٦) ﴿إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ﴾.\n_________\n(١) سقط من (ز).\n(٢) في الأصل: بشر بن عباد وحميد بن قيس، والمثبت من (ز)، (م) وهو الموافق لما في \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٢٨.\n(٣) زيادة من الأصل مع حذف الخافض (علي).\n(٤) مريم: ٥٧.\n(٥) في الأصل: وفي (ز): معناه.\n(٦) \"معالم التنزيل\" للبغوي ٤/ ٣٨٢ وفيه: اجتباهم بدل: اختارهم، وقال الفيروزآبادي (ثني): والثنية: العقبة أو طريقها أو الجبل أو الطريقة فيه أو إليه، والشهداء الذين استئناهم الله عن الصعقة. \"القاموس المحيط\" (ص ١٦٢٦).","vol":"15","page":469},{"text":"<span data-type=\"title\" id=toc-2222>٤٣ </span>- ﴿وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ (٤٣)﴾.\n\n<span data-type=\"title\" id=toc-2223>٤٤ </span>- ﴿لَهَا سَبْعَةُ أَبْوَابٍ﴾\nأطباق ﴿لِكُلِّ بَابٍ مِنْهُمْ﴾ يعني: من أتباع إبليس ﴿جُزْءٌ مَقْسُومٌ﴾ حظ معلوم. قال علي بن أبي طالب ﵁: أتدرون كيف أبواب جهنم؟ قلنا: نعم، كنحو هذِه الأبواب فقال: لا، ولكنها هكذا ووضع إحدى يديه على الأخرى وإن الله تعالى وضع الجنان على العرض (١) ووضع النيران بعضها فوق بعض، فأسفلها جهنم وفوقها لظى وفوقها الحطمة وفوقها سقر وفوقها الجحيم وفوقها السعير وفوقها الهاوية (٢).\n_________\n(١) في الأصل وفي \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٠: الأرض، وهذا يعارض قوله تعالى ﴿قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا﴾ [البقرة: ٣٨] وقد أضاف القرطبي بآخره الزيادة الآتية: وكل باب أشد حرًّا من الَّذي يليه سبعين مرة.\n(٢) ذكر البغوي من هذا الأثر إلى قوله: بعضها فوق بعض، ولم يذكر ترتيب النيران. \"معالم التنزيل\" للبغوي ٤/ ٣٨٢ ونحوه أسنده ابن جرير إلى علي - ﵁ - من طريق، ومن طريق آخر زاد فيمتلئ الأول ثم الثاني ثم الثالث ثم تمتلئ كلها، ومن طريق آخر: فيملأ الأول ثم الَّذي يليه إلى آخرها، وأسند إلى ابن جريج قال: أولها جهنم ثم لظى ثم الحطمة، ثم السعير، ثم السقر ثم الجحيم ثم الهاوية والجحيم فيها أبو جهل \"جامع البيان\" ١٤/ ٣٥. وروى ابن أبي حاتم عن ابن عباس ﵄في تفسير الآية- قال: جهنم، والسعير، ولظى، والحطمة، وسقر، والجحيم والسعير، وجهنم، والنار هي جماع. \"تفسير القرآن العظيم\" ٧/ ٢٢٦٥، والسيوطي أيضًا ذكر أثر ابن جريج والأعمش في \"الدر المنثور\" ٤/ ١٨٦.\nأقول: وقد أسند الإمام الدارمي إلى محمد بن واسع قال: دخلت على بلال بن =","vol":"15","page":470},{"text":"[١٦١٩] أخبرنا عبد الخالق بن علي بن عبد الخالق (١) قال: أخبرنا أبو بكر بن خنب (٢) قال: حدثنا عبد الله بن روح الهمداني (٣) قال: حدثنا أبو سفيان المدائني (٤) سليمان بن مهران (٥) قال: حدثنا سلام الطويل (٦)، عن الحسين (٧)، عن أبي سنان (٨)، عن الضحاك (٩) في قول الله تعالى ﴿لِكُلِّ بَابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ﴾ قال: للنار سبعة أبواب وهي سبعة أدراك بعضها علي بعض، فأعلاها فيه\n_________\n= أبي بردة فقلت: إن أباك حدثني عن أبيه، عن النبي - ﷺ - قال: \"إن في جهنم واديًا بقال لهم هبهب يسكنه كل جبار فإياك أن تكون منهم\" \"سنن الدارمي\" ٢/ ٣٣١ وفي \"المسند\" للإمام أحمد ﵀ عن أبي سعيد عن رسول الله - ﷺ - أنَّه قال: \"ويل واد في جهنم يهوي فيه الكافر أربعين خريفًا قبل أن يبلغ قعره، والصعود جبل من نار يصعد فيه سبعين خريفًا ويهوي به ذلك فيه أبدًا\" ٣/ ٧٥.\n(١) أبو القاسم النيسابوري، ثقة.\n(٢) محمد بن أحمد بن خنب البخاري، صدوق لا بأس به.\n(٣) أبو محمد عبد الله بن روح عبدوس، المدائني، قال الدارقطني ليس به بأس، ومات سنة ٢٧٧ هـ، وله تسعون عامًا. \"تهذيب سير أعلام النبلاء\" للذهبي ٥/ ١٣.\n(٤) زاد في الأصل هنا: قال: وحدثنا.\n(٥) ذكره الخطيب في \"تاريخ بغداد\" ٩/ ٢٩ وذكر له حديث بنحو هذا مختصرًا مرفوعًا عن أنس.\n(٦) أبو سليمان المدائني، متروك.\n(٧) لم يتبين لي من هو.\n(٨) هناك أبو سنان الأصغر وهو سعيد بن سنان البرجمي الكوفي نزيل الري صدوق له أوهام من الطبقة السادسة، والأكبر ضرار بن مرة الكوفي -ثقة، ثبت، وكلاهما يرويان عن طبقة الضحاك.\n(٩) صدوق له إرسال.","vol":"15","page":471},{"text":"أهل التوحيد يعذبون على قدر أعمالهم وأعمارهم في الدنيا ثم يخرجون منها، والثاني فيه اليهود، والثالث فيه النصارى والرابع فيه الصابئون والخامس فيه المجوس والسادس فيه مشركو العرب والسابع فيه المنافقون وذلك قوله تعالى ﴿إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّار﴾ (١) الآية (٢).\n[١٦٢٠] أخبرنا أبو حفص عمر بن أحمد بن محمد بن عمر الجوري (٣)، قال: أخبرنا أبو أحمد عبيد الله بن (أحمد بن محمد) (٤) بن مخلد الدهان البلخي، قال: حدثنا أبو عمرو محمد ابن حامد البلخي (٥)، قال: حدثنا يحيى بن خالد المهلبي البلخي (٦)\n_________\n(١) النساء: ١٤٥.\n(٢) [١٦١٩] الحكم على الإسناد:\nالإسناد واهٍ جدًّا كما رأيت فيه من لم أجده ومن هو منكر الحديث.\nالتخريج:\nذكر البغوي عن الضحاك نحوه في \"معالم التنزيل\" ٤/ ٣٨٢ - ٣٨٣. وذكر ابن أبي حاتم عن الضحاك أنَّه قال: باب لليهود وباب للنصارى، وباب للصابئين، وباب للمجوس وباب للذين أشركوا وهم كفار العرب وباب للمنافقين، وباب لأهل التوحيد، فأهل التوحيد يرجى لهم ولا يرجى للآخرين أبدًا. \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٦٥ (١٢٣٩٥).\n(٣) في الأصل، (ز): الحريري، ولم يذكر بجرح أو تعديل.\n(٤) في الأصل: أحمد، وفي (ز): محمد، وفي (م): محمد بن محمد بن محمد، ولم أجده.\n(٥) لم أجده.\n(٦) في الأصل زيادة: (قال: حدثنا) وحذفهما أصح.","vol":"15","page":472},{"text":"أبو زكريا (١)، قال: حدثنا منصور بن عبد الحميد (٢) أبو رياح (٣) عن أنس بن مالك - ﵁ -، عن بلال (٤) - ﵁ - قال كان رسول الله - ﷺ - يصلي في مسجد المدينة وحده فمرت به امرأة أعرابية فاشتهت أن تصلي خلف رسول الله - ﷺ - ركعتين، فدخلت فصلت ولم يعلم رسول الله -ﷺ- فقرأ رسول الله - ﷺ - حتَّى بلغ هذِه الآية ﴿وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ (٤٣) لَهَا سَبْعَةُ أَبْوَابٍ لِكُلِّ بَابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ (٤٤)﴾ فخرت الأعرابية مغشيًّا عليها، فسمع الرسول - ﷺ - وجبتها فانصرف فقال: \"يا بلال عليَّ بماء\" فصب على وجهها حتَّى أفاقت وجلست، فقال لها رسول الله - ﷺ -: \"يا هذِه ما حالك؟ \" قالت:\n_________\n(١) روى عن شقيق البلخي حديثًا مقطوعًا وهم في وصله ورفعه، ذكره أبو نعيم في ترجمة شقيق في \"الحلية\".\nانظر \"حلية الأولياء\" لأبي نعيم ٨/ ٧٢، \"تاريخ بغداد\" ٢/ ١٨٨، \"لسان الميزان\" لابن حجر ٦/ ٣١٠.\n(٢) في الأصل زيادة: (قال: حدثنا) وحذفهما أصح.\n(٣) منصور بن عبد الحميد بن راشد أبو رياح الجزري، قدم بلخ، روى عن أبي أمامة الباهلي وأنس بن مالك وابن عمر وأبي هريرة - ﵁ -، قال ابن حبان: أخبرنا محمد ابن عبد الله الجنيد قال: حدثنا عبد الله موسى الخاني عنه عن أبي أمامة بنسخة شبيهًا بثلاثمائة حديث أكثرها موضوعة لا أصول لها، لا يحل الرواية عنه. وقال الحاكم: روى أحاديث موضوعة، وقال أبو نعيم: روى عن أبي أمامة الأباطيل لا شيء.\nانظر: \"الجرح والتعديل\" ٨/ ١٧٥، \"المجروحين\" لابن حبان ٣/ ٣٩، \"ميزان الاعتدال\" ٤/ ١٨٥، \"لسان الميزان\" ٦/ ١١٣.\n(٤) صحابي مشهور.","vol":"15","page":473},{"text":"رأيتك تصلي وحدك فاشتهيت أن أصلي خلفك ركعتين فهذا شيء من كتاب الله المنزل (١) أو تقوله من تلقاء نفسك؟ فما أحسبه إلا قال: \"يا أعرابية: بل هو من كتاب الله المنزل\" فقالت: كل عضو من أعضائي يعذب على كل باب منها؟ قال: \"يا أعرابية ﴿لِكُلِّ بَابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ﴾ يعذب (أهل كل منها) (٢) على كل باب على قدر أعمالهم\" فقالت: والله إني لامرأة مسكينة مالي مال ومالي إلا سبعة أعبد، أشهدك يا رسول الله أن كل عبد منهم عن (٣) باب من أبواب جهنم حر لوجه الله تعالى: فأتاه جبريل ﵇ فقال: يا رسول الله بشر الأعرابية أن الله ﷿ قد حرم عليها أبواب جهنم كلها وفتح لها أبواب الجنّة كلها (٤).\n\n<span data-type=\"title\" id=toc-2224>٤٥ </span>- قوله ﷿: ﴿إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ (٤٥) ادْخُلُوهَا﴾\nقراءة العامة على الأمر، ومجازه يقال لهم: ﴿ادْخُلُوهَا﴾، وقرأ\n_________\n(١) سقط من (م).\n(٢) زيادة من \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٢.\n(٣) من المرجع السابق، وفي نسخ المخطوط: على.\n(٤) [١٦٢٠] الحكم على الإسناد:\nسند هذا الحديث مظلم، لاشتماله على الرواة المجهولين والمبهمين والضعفاء ولذلك لم يذكره البغوي.\nالتخريج:\nذكره القرطبي بدون إسناد ولا إحالة. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣١.","vol":"15","page":474},{"text":"الحسن: (أدخلوها) بضم الألف وكسر الخاء على غير تسمية الفاعل وحينئذ لا يحتاج إلى الضمير ﴿بِسَلَامٍ﴾ سلامة ﴿آمِنِينَ﴾ من الموت والعزل والآفات.\n\n<span data-type=\"title\" id=toc-2226>٤٧ </span>- ﴿وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا﴾\nنصب على الحال، وإن شئت قلت: جعلناهم إخوانًا ﴿عَلَى سُرُرٍ﴾ جمع سرير مثل جديد وجدد ﴿مُتَقَابِلِينَ﴾ يقابل بعضهم بعضًا لا ينظر أحد منهم في قفا صاحبه.\n\n<span data-type=\"title\" id=toc-2227>٤٨ </span>- ﴿لَا يَمَسُّهُمْ﴾\nلا يصيبهم ﴿فِيهَا نَصَبٌ﴾ تعب ﴿وَمَا هُمْ مِنْهَا بِمُخْرَجِينَ﴾.\n\n<span data-type=\"title\" id=toc-2228>٤٩ </span>- قوله ﷿: ﴿نَبِّئْ﴾\nأخبر ﴿عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ﴾ قال ابن عباس - ﵄ -: يعني: لمن تاب منهم.\n\n<span data-type=\"title\" id=toc-2229>٥٠ </span>- ﴿وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ (٥٠)﴾\n(قال ابن عباس - ﵁ -) (١) لمن لم يتب منهم. وروى ابن المبارك (٢)، عن مصعب بن ثابت (٣)، عن عاصم بن عبيد الله (٤)، عن ابن أبي\n_________\n(١) من الأصل، وسقط من (ز).\n(٢) الإمام أبو عبد الرحمن عبد الله بن المبارك، مولى بني حنظلة، ثقة، ثبت، فقيه.\n(٣) مصعب بن ثابت بن عبد الله بن الزبير بن العوام الأسدي لين الحديث.\n(٤) العدوي المدني، ضعيف.","vol":"15","page":475},{"text":"رباح (١)، عن رجل (٢) من أصحاب النبي - ﷺ - قال اطّلع علينا رسول الله - ﷺ - من الباب الَّذي يدخل منه بنو شيبة ونحن نضحك فقال: \"لا أراكم تضحكون\" ثم أدبر حتَّى إذا كان عند الحجر رجع إلينا القهقرى، وقال: \"إني لما خرجت جاء جبريل فقال يا محمد (إن الله يقول) (٣) لا تقنط عبادي ﴿نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ (٤٩) وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ (٥٠)﴾ \". وقال قتادة: بلغنا أن نبي الله - ﷺ - قال: \"لو يعلم العبد قدر عفو الله لما تورع من (٤) حرام ولو يعلم قدر عذابه لبخع (٥) نفسه في العبادة\".\n\n<span data-type=\"title\" id=toc-2230>٥١ </span>- قوله ﷿: ﴿وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ (٥١)﴾\nيعني الملائكة الذين أرسلهم الله تعالى ليبشروا إبراهيم بالولد\n_________\n(١) أسلم القرشي مولاهم المكي ثقة، فقيه، فاضل، لكنه كثير الإرسال.\n(٢) هكذا أسنده الطبري في \"جامع البيان\" ١٤/ ٣٩، والسيوطي في \"الدر المنثور\" ٤/ ١٨٩، وعندهما: فقال: \"ألا أراكم تضحكون؟ \".\n(٣) سقط من نسخ المخطوط، ومثبت في المراجع السابقة، وفيها: لم تقنط عبادي؟\nوقال القرطبي: ولفظ الثعلبي: عن ابن عمر ﵄قال: طلع علينا النبي -ﷺ- ... فقال: \"ما لكم تضحكون لا أراكم تضحكون\"، \"الجامع لأحكام القرآن\" ١٠/ ٣٤، والحديث ضعيف لضعف عاصم بن عبيد الله، وفي \"جامع البيان\" للطبري عاصم بن عبد الله وهو خطأ.\n(٤) هكذا في الأصل، وفي \"جامع البيان\" للطبري ١٤/ ٣٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٦٨، وفي \"معالم التنزيل\" للبغوي ٤/ ٣٨٤، (ز)، (م): عن.\n(٥) هكذا عند الطبري والبغوي وابن كثير ٨/ ٢٦٦، لكن في (ز)، (م): لنخع، وعند ابن أبي حاتم: لجمع نفسه، وكذلك نقل السيوطي في \"الدر المنثور\" ٤/ ١٩٠ ولكن عندهما والطبري والبغوي وابن كثير: بحذف كلمتي (في العبادة).","vol":"15","page":476},{"text":"فيهلكوا (١) قوم لوط ﵇.\n\n<span data-type=\"title\" id=toc-2231>٥٢ </span>- ﴿إِذْ دَخَلُوا عَلَيْهِ﴾\n(جمع الخبر) (٢) لأن الضيف اسم يصلح للواحد والاثنين والجمع والمذكر والمؤنث ﴿فَقَالُوا سَلَامًا قَالَ﴾ قال إبراهيم ﵇ ﴿إِنَّا مِنْكُمْ وَجِلُونَ﴾ خائفون.\n\n<span data-type=\"title\" id=toc-2232>٥٣ </span>- ﴿قَالُوا لَا تَوْجَلْ﴾\nلا تخف ﴿إِنَّا نُبَشِّرُكَ بِغُلَامٍ عَلِيمٍ﴾ نعني إسحاق، تعجب إبراهيم ﵇ من كبره وكبر إمرأته.\n\n<span data-type=\"title\" id=toc-2233>٥٤ </span>- ﴿قَالَ أَبَشَّرْتُمُونِي﴾\nبالولد ﴿عَلَى أَنْ مَسَّنِيَ الْكِبَرُ﴾ (أي: على الكبر) (٣).\n﴿فَبِمَ تُبَشِّرُونَ﴾ أي: فبأي شيء تبشرون، و(٤) اختلف القراء في هذا الحرف فقرأ أهل المدينة و(أهل مكة) (٥) بكسر النون وتشديده\n_________\n(١) هكذا في هامش (ز) ليبشروا ... فيهلكوا وفيها: يبشرون ... ويهلكون وفي غيرها: ويهلكوا.\n(٢) في الأصل: جمع الجنس، وفي (م): جميع الخبر، والجميع.\n(٣) سقط من (ز).\n(٤) من (ز).\n(٥) في الأصل وفي (م): الشام، والمثبت من (ز)، وهو موافق لما في كتب القراءات، فقال الشاطبي ﵀: وثقل للمكي نون (تبشرون) واكسره حرمنا وما الحذف أولًا.\nقال الشارح: قرأ ابن كثير بتشديد نون ﴿فَبِمَ تُبَشِّرُونَ﴾ وقرأ هو ونافع بكسر النون =","vol":"15","page":477},{"text":"على معنى (١) تبشرونني فأدغمت نون الجمع في نون الإضافة، وقرأ بعضهم بالتخفيف والكسر، وقرأ الآخرون بفتح النون من غير إضافة.\n\n<span data-type=\"title\" id=toc-2234>٥٥ </span>- ﴿قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُنْ مِنَ الْقَانِطِينَ (٥٥)﴾\nقرأ العامة بالألف، وقرأ يحيى بن وثاب (٢) (القنطين) (بغير ألف) (٣).\n\n<span data-type=\"title\" id=toc-2235>٥٦ </span>- ﴿قَالَ وَمَنْ يَقْنَطُ﴾\nقرأ الأعمش وأبو عمرو والكسائي وخلف (٤) بكسر النون وفتحه\n_________\n= فتكون قراءة ابن كثير بكسر النون وتشديدها وقراءة نافع بكسرها وتخفيفها وقراءة الباقين بفتحها وتخفيفها \"الوافي في شرح الشاطبية\" (ص ٣٠٤)، وانظر \"الحجة\" لابن زنجلة (ص ٣٨٢)، \"شرح طيبة النشر\" لابن الجزري (ص ٢٦٠)، فقول المؤلف قرأ أهل مكة بكسر النون وتشديده ... قرأ بعضهم بالتخفيف والكسر فيه تجوز؛ لأن القراءة الأولى بكسر النون وتشديده -قراءة أهل مكة: ابن كثير ورواته، والثانية -بالتخفيف والكسر- في قراءة أهل المدينة: نافع ورواته، والثالثة -بفتح النون وتخفيفها- في قراءة الآخرين وهم أهل الكوفة والشام والبصرة.\n(١) سقط من (ز)، وزيد في الأصل بعدها (أ) وليس لها وجه.\n(٢) يحيى بن وثاب الأسدي مولاهم الكوفي، تابعي حدث عن ابن عباس وابن عمر، قال ابن حجر ثقة عابد. \"السير\" للذهبي ٧/ ٤٣١، \"التقريب\" لابن حجر (٧٦٦٤).\n(٣) سقط من (ز)، (م).\n(٤) سقط من (ز)، (م)، البزار، وقال أبو بكر أحمد بن محمد ابن الجزري: قرأ الكسائي وخلف والبصريان ﴿وَمَنْ يَقْنَطُ﴾ هنا، ﴿إِذَا هُمْ يَقْنَطُونَ﴾ بالروم، ﴿لَا تَقْنَطُوا﴾ بالزمر بكسر النون، والباقون بفتحها ... وفيه لغة ثالثة: (يقنط) بالضم، ورويت شاذة. \"شرح طيبة النشر\" لابن الجزري (ص ٢٦٠) والمقصود قول الله =","vol":"15","page":478},{"text":"الباقون، وهما لغتان: قنط يقنط وقنط يقنط إذا يئس (١) ﴿مِنْ رَحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ﴾.\n\n<span data-type=\"title\" id=toc-2236>٥٧ </span>- ﴿قَالَ﴾\nلهم إبراهيم ﵇ ﴿فَمَا خَطْبُكُمْ﴾ فما (٢) شأنكم وأمركم ﴿أَيُّهَا الْمُرْسَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-2237>٥٨ </span>- ﴿قَالُوا إِنَّا أُرْسِلْنَا إِلَى قَوْمٍ مُجْرِمِينَ (٥٨)﴾\nمشركين.\n\n<span data-type=\"title\" id=toc-2238>٥٩ </span>- ﴿إِلَّا آلَ لُوطٍ﴾\nأتباعه وأهل دينه ﴿إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ﴾ قرأ أهل الحجاز، وابن عامر وأبو عمرو، وعاصم ﴿لَمُنَجُّوهُمْ﴾ بالتشديد واختاره أبو عبيد، وأبو حاتم وخففه الآخرون.\n\n<span data-type=\"title\" id=toc-2239>٦٠ </span>- ﴿إِلَّا امْرَأَتَهُ﴾\nسوى امرأة لوط ﴿قَدَّرْنَا﴾ قضينا ﴿إِنَّهَا لَمِنَ الْغَابِرِينَ﴾ الباقين في العذاب، وخفف (أبو بكر) (٣) ﴿قَدَّرْنَا﴾ هنا وفي النمل.\n_________\n= تعالى في سورة الروم ﴿وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ (٣٦)﴾ [٣٦] وقوله تعالى في سورة الزمر ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ (٥٣)﴾ [٥٣].\n(١) ساقطة من (ز)، (م).\n(٢) ساقطة من (ز)، (م).\n(٣) في (م) ابن كثير، والمثبت موافق لما قال الشاطبي: قدرنا بها والنمل صف ... =","vol":"15","page":479},{"text":"قال أبو عبيدة: استثنى (آل لوط من القوم المجرمين) (١) ثم استثنى امرأته من آل لوط، فرجعت امرأته في التأويل إلى القوم المجرمين؛ لأنه استثناء مردود على استثناء، وهذا كما تقول في الكلام: لي عليك عشرة دراهم إلا أربعة دراهم إلا درهمًا، فلك عليه سبعة دراهم؛ لأنك لما قلت: إلا أربعة كان لك ستة، فلما قلت: إلا درهمًا، كان ذلك استثناء من الأربعة فعاد إلى الستة، فصار سبعًا (٢).\n\n<span data-type=\"title\" id=toc-2240>٦١ </span>- قوله ﷿: ﴿فَلَمَّا جَاءَ آلَ لُوطٍ الْمُرْسَلُونَ (٦١)﴾\n﴿قَالَ﴾\n\n<span data-type=\"title\" id=toc-2241>٦٢ </span>- لوط لهم ﴿إِنَّكُمْ قَوْمٌ مُنْكَرُونَ﴾ يعني لا أعرفكم.\n\n<span data-type=\"title\" id=toc-2242>٦٣ </span>- ﴿قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ (٦٣)﴾\nيشكون أنَّه نازل بهم وهو العذاب.\n\n<span data-type=\"title\" id=toc-2243>٦٤ </span>- ﴿وَأَتَيْنَاكَ بِالْحَقِّ﴾\nوجئناك باليقين، وقيل: بالعذاب ﴿وَإِنَّا لَصَادِقُونَ﴾ في قولنا.\n_________\n= وقال القاضي: يعني أن شعبة قال بتخفيف الدال في لفظ (قدرنا) في قوله تعالى هنا ﴿إِلَّا امْرَأَتَهُ قَدَّرْنَا إِنَّهَا لَمِنَ الْغَابِرِينَ (٦٠)﴾ وفي قوله تعالى -في سورة النمل- ﴿إِلَّا امْرَأَتَهُ قَدَّرْنَاهَا مِنَ الْغَابِرِينَ﴾ [٥٧] وقرأ الباقون بتشديدها. \"الوافي في شرح الشاطبية\" (ص ٣٠٤)، فأبو بكر هو شعبة بن عياش بن سالم -الراوي عن عاصم- المتوفى سنة (١٩٣)، المرجع السابق (ص ٢٠).\n(١) سقط من الأصل.\n(٢) في (ز)، (م): سابعًا.","vol":"15","page":480},{"text":"<span data-type=\"title\" id=toc-2244>٦٥ </span>- ﴿فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَاتَّبِعْ أَدْبَارَهُمْ﴾\nأي: كن من ورائهم، وسر من خلفهم ﴿وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ وَامْضُوا حَيْثُ تُؤْمَرُونَ﴾ قال ابن عباس ﵄: يعني الشام، وقال مقاتل يعني صغر (١)، لأن لوطًا ﵇ دخلها.\n(صغر اسم قرية من قرى لوط -﵇- وكان له خمس قرى فأهلك أربعة ونجا صغر؛ لأن لوطًا -﵇- دخل صغر) (٢).\n\n<span data-type=\"title\" id=toc-2245>٦٦ </span>- ﴿وَقَضَيْنَا إِلَيْهِ ذَلِكَ الْأَمْرَ﴾\nيعني وفرغنا إلى لوط ذلك الأمر، وأخبرناه ﴿أَنَّ دَابِرَ هَؤُلَاءِ﴾ (يدل عليه قراءة عبد الله - ﵁ -: وقلنا له ﴿أَنَّ دَابِرَ هَؤُلَاءِ﴾ (٣) يعني: أصلهم ﴿أَنَّ دَابِرَ هَؤُلَاءِ مَقْطُوعٌ﴾ مستأصل ﴿مُصْبِحِينَ﴾ في وقت الصبح إذا دخلوا فيه.\n_________\n(١) هكذا في (ز)، (م) وفي الأصل: صفين، وسقط منها ما بعدها، وفي \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٨: صفد، وفي \"معالم التنزيل\" للبغوي ٤/ ٣٨٦ (زغر)، قال يا قوت: زغر بوزن زفر، وآخره واو مهملة ... قرية بمشارف الشام، وقيل: زغر اسم بنت لوط ﵇ نزلت بهذِه القرية فسميت باسمها ... وقال: حدثني الثقة أن زغر هذِه في طرف البحيرة المنتنة في واد هناك بينها وبين البيت المقدس ثلاثة أيام. باختصار في \"معجم البلدان\" ٣/ ١٤٣، وقال في (ص ٤١١): صغر على وزن زفر وهي (زغر) التي تقدم ذكرها بعينها، وزغر هي اللغة الفصحى فيها، وذكرها أبو عبد الله ابن البناء وسماها (صغر) ... وهي على البحيرة المقلوبة وبقية مدائن لوط ﵇، وإنها نجت؛ لأن أهلها لم يكونوا يعملون الفاحشة.\n(٢) زيادة من (م).\n(٣) سقط من (م).","vol":"15","page":481},{"text":"<span data-type=\"title\" id=toc-2246>٦٧ </span>- قوله ﷿: ﴿وَجَاءَ أَهْلُ الْمَدِينَةِ﴾\nيعني سدوم (١) ﴿يَسْتَبْشِرُونَ﴾ مُستبشرين (٢) بأضياف لوط ﵇ طمعًا\nفي ركوب الفاحشة.\n\n<span data-type=\"title\" id=toc-2247>٦٨ </span>- ﴿قَالَ﴾\nلوط ﵇ لقومه: ﴿إِنَّ هَؤُلَاءِ ضَيْفِي﴾ وحق على الرجل إى ام ضيفه\n﴿فَلَا تَفْضَحُونِ﴾ فيهم.\n\n<span data-type=\"title\" id=toc-2248>٦٩ </span>- ﴿وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ (٦٩)﴾\nولا تهينون ولا تخجلون فيهم (٣) يجوز أن يكون من الخزي ويحتمل أن يكون من الخزاية (٤).\n_________\n(١) قال ياقوت: (سدوم) -من السدم وهو الندم مع غم- مدينة من مدائن قوم لوط ﵇ يضرب المثل بقاضيها فيقال: أجور من قاضي سدوم، وقال أمية بن الصلت:\nثم لوط أخو سدوم أتاها ... إذا أتاها برشدها وهداه\nراودوه عن ضيفه ثم قالوا: ... قد نهيناك أن تقيم قراها\nعرض الشيخ عند ذلك بنات ... كظباء بأجرع ترعاها\nغضب القوم عند ذلك وقالوا: ... أيها الشيخ: خطة يأباها\nأجمع القوم أمرهم وعجوز ... خيب الله سعيها ورجاها\nأرسل الله عند ذاك عذابًا ... جعل الأرض سفلها أعلاها\nباختصار من \"معجم البلدان\" ٣/ ٢٠٠ - ٢٠١.\n(٢) سقط من (م).\n(٣) سقط من (ز)، وفي \"جامع البيان\" للطبري ١٤/ ٤٣: ولا تذلوني ولا تهينوني فيهم.\n(٤) قال الراغب الأصبهاني في \"مفرادت ألفاظ القرآن\" مادة (خزي): خزي الرجل، لحقه انكسار إما من نفسه وإما من غيره، فالذي يلحقه من نفسه هو الحياء المفرط =","vol":"15","page":482},{"text":"<span data-type=\"title\" id=toc-2249>٧٠ </span>- ﴿قَالُوا أَوَلَمْ نَنْهَكَ﴾\nأن تضيف أحد من ﴿الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-2250>٧١ </span>- ﴿قَالَ هَؤُلَاءِ بَنَاتِي﴾\nأُزوجهن إياكم إن أسلمتم فأتوا النساء الحلال ودَعُوا ما حرَّم الله عليكم من إتيان الرجال ﴿إِنْ كُنْتُمْ فَاعِلِينَ﴾ ما آمركم به، قال قتادة: (١): أراد أن يقي أضيافه ببناته، وقيل: كانت لهم سادة إليهم يؤول أمرهم فأراد أن يزوجهم بناته ليمنعوا قومهم (٢) من التعرض لأضيافه، وقيل: أراد بنات أمَّتِه لأن النبي ﵇ كان (٣) كالوالد لأمته.\n\n<span data-type=\"title\" id=toc-2251>٧٢ </span>- قال الله ﷿: ﴿لَعَمْرُكَ﴾\nيا محمد، يعني: وحياتك، وفيه لغتان: عُمر وعَمُر، يقول العرب: أطال الله عمرك وعمرك ﴿إِنَّهُمْ لَفِي سَكْرَتِهِمْ﴾ ضلالتهم وحيرتهم ﴿يَعْمَهُونَ﴾ يترددون، قال مجاهد (٤)، وقال قتادة: يلعبون، وقال ابن عباس - ﵄ -: يتمادون.\n_________\n= ومصدره الخزاية، ورجل خزيان وامرأة خزي وجمعه: خزايا ... والذي يلحقه من غيره هو ضرب من الاستخفاف ومصدره الخزي.\n(١) أسند عنه ابن أبي حاتم (١٢٤١٩) قال: أمرهم لوط بتزويج النساء، وأراد أن يقي أضيافه ببناته، والله أعلم. \"تفسير القرآن العظيم\" ٧/ ٢٢٦٩.\n(٢) في الأصل: قومه.\n(٣) من الأصل.\n(٤) أسند الطبري هذِه الأقوال الثلاثة في \"جامع البيان\" ١٤/ ٤٤.","vol":"15","page":483},{"text":"[١٦٢١] أخبرنا عبد الله بن حامد الأصبهاني (١)، قال: حدثنا عبد الرحمن بن محمد الزهري (٢)، قال: حدثنا العباس بن محمد الدوري (٣) قال: حدثني أبو عتاب سهل بن حماد الدلال (٤)، قال: حدثنا سعيد بن زيد (٥)، قال: حدثني عمرو بن مالك (٦)، عن أبي الجوزاء (٧)، عن ابن عباس - ﵄ - أنَّه قال: ما خلق الله ﷿ ولا ذرأ ولا برأ نفسًا أكرم عليه من محمد - ﷺ - وما سمعت الله ﷿ أقسم بحياة أحد إلا بحياته، قال: ﴿لَعَمْرُكَ﴾ يا محمد ﴿إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ﴾ (٨).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أعرفه.\n(٣) أبو الفضل البغدادي، ثقة حافظ.\n(٤) أبو عتاب سهل بن حماد الدلال العنقزي البصري، يروي عن شعبة، وروى عنه أحمد بن حنبل وأهل العراق ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: صدوق، مات بعد سنة ٢٥٦ هـ. \"الثقات\" لابن حبان ٨/ ٢٩٠ \"التقريب\" لابن حجر (٢٦٥٤).\n(٥) أبو الحسن سعيد بن زيد بن درهم الأزدي البصري من كبار أتباع التابعين -أخو حماد- صدوق، له أوهام. \"التقريب\" لابن حجر (٢٣١٢).\n(٦) أبو يحيى أو أبو مالك البصري، صدوق له أوهام.\n(٧) أوس بن عبد الله الربعي أبو الجوزاء البصري ثقة، يرسل كثيرًا.\n(٨) [١٦٢١] الحكم على الإسناد:\nفيه عبد الله بن حامد لم يذكر بجرح أو تعديل.\nالتخريج:\nأسنده الطبري أيضًا في \"جامع البيان\" من طريقه. إلى سعيد بن زيد نحوه. وابن أبي حاتم في \"تفسير القرآن العظيم\" (١٢٤٢٥) في ٧/ ٢٢٦٩، والبغوي في \"تفسيره\" ٤/ ٣٨٧.","vol":"15","page":484},{"text":"<span data-type=\"title\" id=toc-2252>٧٣ </span>- ﴿فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِقِينَ (٧٣)﴾\nحين أشرقت، أي: أضاءت، وهو نصب على الحال.\n\n<span data-type=\"title\" id=toc-2253>٧٤ </span>- ﴿فَجَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِنْ سِجِّيلٍ (٧٤)﴾.\n\n<span data-type=\"title\" id=toc-2254>٧٥ </span>- ﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ (٧٥)﴾\nقال ابن عباس - ﵄ - والضحاك: للناظرين، وقال مجاهد: للمتفرسين (١)، قال رسول الله - ﷺ -: \"اتقوا فراسة المؤمن فإنه ينظر بنور الله\" ثم قرأ هذِه الآية (٢).\nوقال الشاعر:\nتوسمته لما رأيت مهابة ... عليه وقلت المرء من آل هاشم\nوقال آخر:\nأو كلما وردت عكاظ قبيلة ... بعثوا إليَّ عريفهم (٣) يتوسم\n_________\n(١) هذِه الأقوال أسندها الطبري في \"جامع البيان\" ١٤/ ٤٥ - ٤٦.\n(٢) وهذا الحديث رواه الترمذي عن الإمام البخاري وأسنده إلى أبي سعيد الخدري مرفوعًا، ثم قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. كتاب التفسير، باب ومن سورة الحجر (٣١٢٧)، وأسند الطبري نحوه وبرواية ابن عمر - ﵁ - أيضًا مرفوعًا وبرواية أنس - ﵁ - مرفوعًا بلفظ: \"إن لله عبادًا يعرفون الناس بالتوسم\"، وابن أبي حاتم من رواية أبي سعيد باللفظ المذكور. \"جامع البيان\" ٧/ ٢٢٧٠ (١٢٤٢٧).\n(٣) في (م): تحريفهم، وهذا تصحيف.","vol":"15","page":485},{"text":"قال قتادة: المعتبرين، وقال مقاتل: المتفكرين.\n\n<span data-type=\"title\" id=toc-2255>٧٦ </span>- ﴿وَإِنَّهَا﴾\nيعني: قرى (١) قوم لوط ﴿لَبِسَبِيلٍ مُقِيمٍ﴾ طريق ﴿مُقِيمٍ﴾ واضح، قاله قتادة (٢)، وقال مجاهد (٣) والضحاك (٤) والفراء (٥): الطريق معلم ليس بخفي ولا زائغ.\n\n<span data-type=\"title\" id=toc-2256>٧٧ </span>- ﴿إِنَّ فِي ذَلِكَ لَآيَةً لِلْمُؤْمِنِينَ (٧٧)﴾\n\n<span data-type=\"title\" id=toc-2257>٧٨ </span>- ﴿وَإِنْ كَانَ أَصْحَابُ الْأَيْكَةِ لَظَالِمِينَ (٧٨)﴾\nوقد كان أصحاب الغيضة (٦) لكافرين وهم قوم شعيب ﵇، كانوا أصحاب غياض ورياض وشجر متكاوس ملتف وكانوا يأكلون في الصيف الفاكهة الرطبة، وفي الشتاء اليابسة وكانت عامة شجرهم: الدوم وهو المقل.\n\n<span data-type=\"title\" id=toc-2258>٧٩ </span>- ﴿فَانْتَقَمْنَا مِنْهُمْ﴾\nبالعذاب وذلك أن الله سلط عليهم الحر سبعة أيام لا يمنعهم منه\n_________\n(١) سقط من (م).\n(٢) هكذا أسند إليه الطبري في \"جامع البيان\" ١٤/ ٤٧.\n(٣) أسند الطبري -فيما سبق- إلى مجاهد أنَّه قال: لبطريق معلم.\n(٤) وقد أسند الطبري إليه، يقول: بطريق معلم.\n(٥) ولم أطلع على قوله في كتابه \"معاني القرآن\".\n(٦) في (ز): الغيظة، وهو تصحيف، وقال الفيروزآبادي: والغيضة -بالفتح-: الأجمة ومجتمع الشجر في مفيض ماء، أو خاص بالغرب، الأكل شجر، والجمع: غياض وأغياض، \"القاموس المحيط\" للفيروزآبادي (ص ٨٣٨) (غيض).","vol":"15","page":486},{"text":"شيء، فبعث الله عليهم سحابة فالتجؤوا إلى ظلها يلتسمون الروح فبعث الله عليهم نارًا فأحرقتهم، فذلك قوله ﷿ ﴿فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ﴾ (١).\n﴿وَإِنَّهُمَا﴾ يعني: مدينة قوم لوط ومدينة أصحاب الأيكة ﴿لَبِإِمَامٍ مُبِينٍ﴾ بطريق (مبين) واضح مستبين، ويسمى الطريق إمامًا لأنه يؤتم به (٢).\n\n<span data-type=\"title\" id=toc-2259>٨٠ </span>- قوله ﷿ ﴿وَلَقَدْ كَذَّبَ أَصْحَابُ الْحِجْرِ﴾\nالوادي (٣)، وهي مدينة ثمود -قوم صالح ﵇- وهي فيما بين المدينة والشام ﴿الْمُرْسَلِينَ﴾ أراد صالحًا وحده (وإنما ذكر بلفظ الجمع؛ لأن من كذب رسولًا فقد كذب الرسل كلهم) (٤).\nوروى عبد الله بن عمر وجابر بن عبد الله ﵃ قال: مررنا مع رسول الله - ﷺ - على الحجر فقال لنا رسول الله - ﷺ -: \"لا\n_________\n(١) الشعراء: ١٨٩.\n(٢) قال الفراء: يقول: بطريق لهم يمرون عليها في أسفارهم، فجعل الطريق إمامًا لأنه يؤم وبُتَّبع، \"معاني القرآن\" ٢/ ٩١.\n(٣) قال ياقوت: (والحجر) اسم ديار ثمود بوادي القرى بين المدينة والشام، قال الإصطخري: الحجر، قرية صغيرة قليلة السكان وهو من وادي القرى على يوم، بين جبال، وبها كانت منازل ثمود، قال الله ﷿: ﴿وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (١٤٩)﴾ قال: ورأيتها مثل بيوتنا في أضعاف جبال، وتسمى تلك الجبال الأثالث، وإذا رأها الرائي من بعد ظنها متصلة، فإذا توسطها رأى كل قطعة منها منفردة بنفسها ...\nقال جميل:\nأقول لداعي الحب، والحجر بيننا ... ووداي القرى: لبيك لما دعانيا\n\"معجم البلدان\" ٢/ ٢٢١.\n(٤) قاله في \"معالم التنزيل\" للبغوي ٣/ ٥٥.","vol":"15","page":487},{"text":"تدخلوا مساكن الذين ظلموا أنفسهم (١) إلا أن تكونوا باكين حذرًا أن يصيبكم مثل ما أصابهم\" ثم قال: \"هؤلاء قوم صالح ﵇ أهلكهم الله تعالى إلا رجلًا كان في حرم الله (منعه حرم الله) (٢) من عذاب الله\". قيل: من هو يا رسول الله؟ قال: \"أبو رغال\" ثم زجر رسول الله - ﷺ - فأسرع حتَّى خلفها (٣).\n\n<span data-type=\"title\" id=toc-2260>٨١ </span>- ﴿وَآتَيْنَاهُمْ آيَاتِنَا﴾\nيعني: الناقة وولدها والبئر ﴿فَكَانُوا عَنْهَا مُعْرِضِينَ﴾.\n\n<span data-type=\"title\" id=toc-2261>٨٢ </span>- ﴿وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ (٨٢)﴾\n_________\n(١) سقط من الأصل.\n(٢) في (م): أمن.\n(٣) أدخل المصنف حديث جابر وحديث عبد الله بن عمر - ﵁ - وجعلهما حديثًا واحدًا وهما حديثان منفصلان، فروى البخاري بسنده عن ابن عمر ﵄- بلفظ- لما مر النبي - ﷺ - بالحجر قال: \"لا ثدخلوا مساكن الذين ظلموا أنفسهم أن يصيبكم ما أصابهم إلا أن تكونوا باكين\" ثم قنع رأسه وأسرع السير حتَّى أجاز الوادي. كتاب المغازي، باب نزول النبي - ﷺ - على الحجر (٤٤١٩)، ومسلم بلفظ: مررنا مع رسول الله - ﷺ - على الحجر فقال لنا رسول الله - ﷺ -: \"لا تدخلوا مساكن الذين ظلموا أنفسهم إلا أن تكونوا باكين حذرًا أن يصيبكم مثل ما أصابهم\" ثم زجر فأسرع حتَّى خلفها. كتاب الزهد والرقائق، باب لا تدخلوا مساكن الذين ظلموا أنفسهم إلا أن تكونوا باكين (٢٨٩٠).\nأما حديث جابر - ﵁ - فأخرجه عنه الطبري مسندًا مرفوعًا، قال ﵇ وهو بالحجر: \"هؤلاء قوم صالح -﵇- أهلكهم الله إلا رجلًا كان في حرم الله، منعه حرم الله من عذاب الله\" قيل: يا رسول الله: من هو؟ قال: \"أبو رغال\" \"جامع البيان\" ١٤/ ٥٠.","vol":"15","page":488},{"text":"من الخراب ووقوع الجبل عليهم.\n\n<span data-type=\"title\" id=toc-2262>٨٣ </span>- ﴿فَأَخَذَتْهُمُ الصَّيْحَةُ﴾\nيعني: صيحة العذاب والهلاك ﴿مُصْبِحِينَ﴾ في وقت الصبح، وهو نصب على الحال.\n\n<span data-type=\"title\" id=toc-2263>٨٤ </span>- ﴿فَمَا أَغْنَى عَنْهُمْ مَا كَانُوا يَكْسِبُونَ (٨٤)﴾\nمن الشرك والأعمال الخبيثة.\n\n<span data-type=\"title\" id=toc-2264>٨٥ </span>- ﴿وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَإِنَّ السَّاعَةَ لَآتِيَةٌ﴾\nوإن القيامة لجائية.\n﴿فَاصْفَحِ الصَّفْحَ الْجَمِيلَ﴾\nفأعرض عنهم واعف عنهم عفوًا حسنا، نسختها آية القتال.\n\n<span data-type=\"title\" id=toc-2265>٨٦ </span>- ﴿إِنَّ رَبَّكَ هُوَ الْخَلَّاقُ الْعَلِيمُ (٨٦)﴾.\n\n<span data-type=\"title\" id=toc-2266>٨٧ </span>- ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ (٨٧)﴾\nاختلفوا فيه.\n[١٦٢٢] فأخبرنا أبو بكر أحمد بن عبدوس المزكي (١)، قال: أخبرنا أبو بكر محمد بن المؤمل بن الحسن (٢)، قال: حدثنا الفضل ابن محمد بن المسيب (٣)، قال: حدثنا خلف بن هشام (٤)، قال:\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) الماسرجسي، لم يذكر بجرح أو تعديل.\n(٣) البيهقي، ثقة مأمون ..\n(٤) أبو محمد البزار المقرئ البغدادي، ثقة له اختيار في القراءات.","vol":"15","page":489},{"text":"حدثنا عبد الوهاب (١)، عن أبي مسعود (٢)، عن أبي نضرة (٣)، عن رجل من عبد القيس يقال له: جابر أو جويبر (٤) شك أبو مسعود -أن عمر بن الخطاب﵁ - قال في السبع المثاني: هي فاتحة الكتاب (٥).\n_________\n(١) الخفاف أبو نصر العجلي صدوق ربما أخطأ.\n(٢) سعيد بن غياس الجريري، ثقة اختلط قبل موته بثلاث سنين.\n(٣) المنذر بن مالك بن قطعة، ثقة.\n(٤) ابن سعيد، الأزدي، راوي التفسير ضعيف جدًّا.\n(٥) [١٦٢٢] الحكم على الإسناد:\nفيه جويبر ضعيف جدًّا ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nقد ذكر هذا الأثر عن عمر - ﵁ - جماعة من المفسرين تعليقًا، فذكر البغوي في \"معالم التنزيل\" ٤/ ٣٩٥، وابن كثير في \"تفسير القرآن العظيم\" ٨/ ٢٧٤، والألوسي في \"روح المعاني\" ١٤/ ٧٨، وقد روى البخاري في \"صحيحه\" والترمذي في \"الجامع\" عن أبي هريرة - ﵁ - مرفوعًا: \"أم القرآن -أم الكتاب- هي السبع المثاني والقرآن العظيم\" البخاري في كتاب التفسير، باب تفسير سورة الحجر (٤٧٠٤).","vol":"15","page":490},{"text":"[١٦٢٣] وأخبرنا أبو القاسم بن علي بن عبد الخالق (١)، قال: أخبرنا أبو بكر بن خنب (٢)، قال: حدثنا إسماعيل بن إسحاق (٣)، قال: حدثنا عارم بن الفضل (٤) وسليمان بن الحارث (٥)، قال: حدثنا أبو عوانة (٦)، عن إسماعيل السدي (٧)، عن عبد خير (٨)، عن علي بن أبي طالب ﵁ ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي﴾ قال: فاتحة الكتاب (٩).\n_________\n(١) النيسابوري: ثقة.\n(٢) صدوق، لا بأس به.\n(٣) أبو إسحاق البصري، ثقة صدوق.\n(٤) في (ز)، وفي (الأصل): عامر بن الفضل، وفي (م): بن الفضل حدثنا عارم، وعارم بن الفضل، ثقة ثبت تغير في آخر عمره.\n(٥) سليمان بن الحارث الباغندي الواسطي أبو عبد الله والد أبي بكر الباغندي الحافظ.\nروى عن أبي عاصم وغيره قال ابن أبي حاتم: كتبت عنه بمكة سنة ٢٦٠ هـ، تكلموا فيه، قال ابن حجر: وهذا وهم عجيب في اسمه فإنما هو محمد بن سليمان و\"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٠٦، \"اللسان\" لابن حجر ٣/ ٨٠.\n(٦) الوضاح بن عبد الله اليشكري، ثقة ثبت.\n(٧) السدي الكبير، صدوق يهم، ورمي بالتشيع.\n(٨) أبو عمارة، الكوفي، ثقة.\n(٩) [١٦٢٣] الحكم على الإسناد:\nإسناده حسن. وانظر \"شرح مشكل الآثار\" ٣/ ٢٤٧ - ٢٤٨.\nالتخريج:\nوقد أسند الطبري هذا الأثر عن علي - ﵁ - في \"جامع البيان\" ١٣/ ٥٤ وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" (١٢٤٤١).","vol":"15","page":491},{"text":"[١٦٢٤] وأخبرنا محمد بن أحمد بن عبدوس (١) قال: أخبرنا محمد بن المؤمل (٢) قال: أخبرنا الفضل بن محمد (٣) قال: حدثنا خلف بن (٤) هشام (٥) قال: حدثنا حماد (٦) عن (٧) يحيى بن عتيق (٨)، عن ابن سيرين (٩) أن ابن مسعود رفإنه قال في السبع المثاني: هي فاتحة الكتاب، والقرآن العظيم سائر القرآن (١٠).\n[١٦٢٥] وبإسناده عن خلف قال: حدثنا داود العطار (١١) المكي،\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) الماسرجسي، لم يذكر بجرح أو تعديل.\n(٣) البيهقي، ثقة مأمون.\n(٤) من (ز)، (م).\n(٥) أبو محمد البزار، ثقة له اختيار في القراءات.\n(٦) حماد بن زيد، ثقة ثبت.\n(٧) سقط من (ز).\n(٨) يحيى بن عتيق الطفاوي، ذكره ابن حبان في الثقات روى له البخاري ومسلم.\n\"الثقات\" لابن حبان ٧/ ٥٩٤، \"التهذيب\" للمزي ٣١/ ٤٥٩.\n(٩) ثقة، ثبت.\n(١٠) [١٦٢٤] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nأسند الطبري هذا الأثر من طريق ابن سيرين عن عبد الله - ﵁ -: هي فاتحة الكتاب فقط. \"جامع البيان\" ١٣/ ٥٥.\n(١١) كذا في (م): العطار، وهو أصح؛ لقول الإمام البخاري: داود بن عبد الرحمن المكي العطار أبو سليمان، سمع ابن جريج وابن خثيم \"التاريخ الكبير\" ٣/ ٢٤١ (٧٢٤)، وكذا ذكره ابن أبي حاتم، ووثقه في \"الجرح والتعديل\" ٣/ ٤١٧ (١٩٠٧)، وقيل: القطان، فالظاهر أنَّه تصحيف.","vol":"15","page":492},{"text":"عن عبد الله بن عثمان بن خثيم (١)، عن عبد الرحمن بن أبي لبيبة الطائفي (٢) أنَّه قال: أتيت أبا هريرة - ﵁وهو في المسجد، فقرأت عليه (٣) فاتحة الكتاب فقال أبو هريرة - ﵁ - هذِه (٤) السبع المثاني (٥).\n[١٦٢٦] وبه عن خلف قال: حدثنا عبد الوهاب (٦)، عن\nسعيد (٧)، عن قتادة (٨) في قوله تعالى ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي﴾ قال: هي (٩) فاتحة الكتاب (١٠).\nقال: وسمعت الكلبي (١١) يقول: هي أم الكتاب.\n_________\n(١) أبو عثمان المكي، صدوق.\n(٢) عبد الرحمن بن نافع بن لبيبة الطائفي روى عن أبي هريرة وابن عمر وعنه عثمان بن خميم ويعلي بن عطاء، \"التاريخ الكبير\" للبخاري ٥/ ٢٥٧، \"الجرح والتعديل \" ٥/ ٢٩٤.\n(٣) سقط من الأصل.\n(٤) في (م): هذا.\n(٥) [١٦٢٥] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل.\n(٦) أبو نصر البصري، صدوق ربما أخطأ.\n(٧) سعيد بن أبي عروبة مهران اليشكري، مولاهم، ثقة، حافظ اختلط بأخرة، لكنه كثير التدليس، وهو أثبت الناس في قتادة.\n(٨) سقط من (م)، الضرير الأكمه، ثقة ثبت ..\n(٩) سقط من الأصل.\n(١٠) [١٦٢٦] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل.\n(١١) متهم بالكذب، ورمي بالرفض.","vol":"15","page":493},{"text":"[١٦٢٧] وأخبرنا أبو الحسين الخبازي (١) قال: حدثنا محمد بن عبد الله بن يعقوب (٢) قال: حدثنا أبو يحيى البزاز (٣) قال: حدثنا محمد بن يحيى (٤) قال: حدثنا عبد الرزاق (٥)، عن ابن جريح (٦)، عن عطاء (٧) في قوله تعالى ﴿سَبْعًا مِنَ الْمَثَانِي﴾ قال: هي أم الكتاب والآية السابعة ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ (٨).\nوهذا قول الحسن وأبي العالية وسعيد بن جبير، وإبراهيم، وابن أبي مليكة، وعبد الله بن عبيد بن عمير، ومجاهد والضحاك والربيع بن أنس وخالد الحنفي قاضي مرو، ويدل عليه.\n_________\n(١) علي بن محمد بن إمام ثقة ..\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) أبو عبد الله النيسابوري، ثقة، حافظ.\n(٥) الصنعاني، ثقة حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٦) عبد الملك بن عبد العزيز بن جريح الأموي مولاهم، ثقة، فقيه فاضل كان يدلس ويرسل.\n(٧) ابن أبي رباح، ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٨) [١٦٢٧] الحكم على الإسناد:\nفيه من لم أجده بالإضافة إلى أن هذا الأثر معارض للحديث القدسي الَّذي رواه الإمام مسلم وغيره عن أبي هريرة - ﵁ -، وكذلك لحديث أنس - ﵁ - أن النبي - ﷺ - وأبا بكر وعمر كانوا يفتتحون الصلاة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ لا يذكرون بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ في أول قراءة ولا في آخرها. أخرجه مسلم وفي رواية لأحمد والنسائي وابن خزيمة: لا يجهرون ببِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وفي أخرى عند ابن خزيمة: كانوا يسرون. \"سبل السلام\" للصنعاني ١/ ١٧٢.","vol":"15","page":494},{"text":"[١٦٢٨] ما أخبرنا أبو الحسن عبد الرحمن بن إبراهيم بن محمد ابن العدل (١)، قال: أخبرنا أبو بكر محمد بن الحسين القطان (٢).\n[١٦٢٩] وأخبرنا أبو بكر العبدوسي (٣)، قال: أخبرنا (٤) أبو بكر الماسرجسي (٥)، قال: حدثنا الفضل بن محمد البيهقي (٦)، قال: حدثنا خلف بن هشام المقرئ (٧)، حدثنا محمد بن حسان (٨) رجل من أصحابنا عن المعافى بن عمران عن (٩) عبد الحميد بن جعفر الأنصاري (١٠)، عن نوح بن أبي بلال (١١)، عن أبي سعيد المقبري (١٢)، عن أبي هريرة ﵁ قال: قال رسول الله - ﷺ - ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ سبع آيات إحداهن ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ وهي السبع المثاني، وهي أم\n_________\n(١) ثقة.\n(٢) شيخ صالح.\n(٣) في الأصل: السدوسي، لم يذكر بجرح أو تعديل.\n(٤) سقط من الأصل.\n(٥) في (ز): الماسرخسي.\nلم يذكر بجرح أو تعديل.\n(٦) ثقة مأمون.\n(٧) أبو محمد البزار، ثقة له اختيار في القراءات.\n(٨) في (ز): حبان، ولم أجده.\n(٩) أبو مسعود الموصلي، ثقة عابد فقيه.\n(١٠) أبو الفضل المدني، صدوق رمي بالقدر وربما وهم.\n(١١) مولى معاوية بن أبي سفيان القرشي الأموي، ثقة.\n(١٢) في الأصل: سعيد، وهو خطأ. فهو أبو سعيد كيسان المقبري ثقة ثبت.","vol":"15","page":495},{"text":"القرآن وهي فاتحة الكتاب\" (١).\n_________\n(١) [١٦٢٨ - ١٦٢٩] الحكم على الإسناد:\nفيه من لم يذكر حاله، وكذا عبد الحميد صدوق ربما وهم.\nالتخريج:\nهذا الحديث أخرجه البيهقي كذلك في \"السنن الكبرى\" ٢/ ٤٥ برواية سعد بن عبد الحميد بن جعفر، عن علي بن ثابت، عن عبد الحميد بن جعفر، عن نوح بن أبي بلال، إذا فمدار طريق البيهقي وطريق المصنف على أبناء عبد الحميد بن جعفر وكذلك الرواية الثانية عند البيهقي مرفوعًا بلفظ: \"إذا قرأتم ﴿الْحَمْدُ لِلَّهِ﴾ فاقرءوا ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ إنها ... \" إحداها أخرجها من طريق أبي بكر الحنفي، عن عبد الحميد بن جعفر قال: أخبرني نوح بن أبي بلال .. الحديث، وزاد: قال أبو بكر الحنفي: ثم لقيت نوحًا فحدثني من سعيد بن أبي سعيد المقبري عن أبي هريرة مثله ولم يرفعه. فالحاصل أن رفع هذا الحديث من أوهام عبد الحميد بن جعفر وأبنائه، وقد قال الحافظ ابن حجر في عبد الحميد: صدوق رمي بالقدر، وربما وهم، وقد سبق تحذير ابن حبان عن عبد الحميد بن جعفر، فلا يعارض الأحاديث الصحيحة المرفوعة بالموقوف.","vol":"15","page":496},{"text":"[١٦٣٠] وأخبرنا أبو محمد المخلدي (١)، قال: حدثنا أبو بكر بن حمدون بن خالد (٢)، قال: أخبرنا أحمد بن محمد بن الحناجر (٣)، قال: حدثنا يحيى بن أبي بكر (٤)، قال: حدثنا ابن أبي ذئب (٥)، عن سعيد المقبري (٦)، عن أبي هريرة ﵁ عن النبي - ﷺ - قال: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ السبع المثاني\" (٧).\n[١٦٣١] وأخبرنا أبو العباس السليطي (٨)، قال: أخبرنا مكي بن عبدان (٩)، قال: حدثنا عبد الله بن هاشم (١٠)، قال: حدثنا يحيى بن سعيد (١١)،\n_________\n(١) الحسن بن أحمد إمام صدوق مسند عدل.\n(٢) أبو بكر النيسابوري، حافظ ثبت.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) محمد بن عبد الرحمن بن المغيرة، ثقة، فقيه، فاضل.\n(٦) ثقة ثبت.\n(٧) [١٦٣٥] الحكم على الإسناد:\nفيه من لم أجده، لكن الحديث صحيح كما سيأتي.\nالتخريج:\nرواه البخاري في الصحيح، كتاب التفسير، باب ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا﴾ (٤٧٠٤)، لكن بلفظ: \"أم القرآن هي السبع المثاني والقرآن العظيم\" من طريق ابن أبي ذئب، به.\n(٨) لم يذكر بجرح أو تعديل.\n(٩) أبو حاتم التميمي، الثقة المتقن.\n(١٠) أبو عبد الرحمن الطوسي، ثقة.\n(١١) سقط من (ز)، (م): وهو يحيى بن سعيد بن فرّوخ التميمي، ثقة، متقن، حافظ، =","vol":"15","page":497},{"text":"عن شعبة (١) قال حدثني حُبيب بن عبد الرحمن (٢)، عن حفص بن عاصم (٣)، عن أبي سعيد بن المعلى (٤) ﵁ وأبي بن كعب (٥) ﵁ قال: كنت أصلي فناداني رسول الله - ﷺ - فلم أجبه، فلما صليت أتيته فقال: \"ما منعك أن تأتيني\" فقلت (٦) كنت أصلي، فقال: \"أولم يقل الله ﷿ ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ﴾ (٧) ثم قال لأعلمنك أعظم سورة في القرآن قبل أن تخرج من المسجد\" فأخذ بيدي، فلما أراد أن يخرج من المسجد قلت: يا رسول الله، إنك قلت: لأعلمنك أعظم سورة في القرآن قال: \"نعم ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ هي السبع المثانى والقرآن الكريم الَّذي أوتيت\" (٨).\n_________\n= إمام قدوة.\n(١) شعبة بن الحجاج، ثقة، حافظ، متقن.\n(٢) أبو الحارث المدني، ثقة.\n(٣) حفص بن عاصم بن عمر بن الخطاب - ﵁ - ثقة.\n(٤) أبو سعيد بن المعلى الأنصاري، اسمه: الحارث بن نفيع بن المعلى، وهو غير أبي سعيد رافع بن المعلى البدري. \"الاستيعاب\" لابن عبد البر ٤/ ٩٠.\n(٥) الصحابي الجليل.\n(٦) في (ز): قال.\n(٧) الأنفال: ٢٤.\n(٨) [١٦٣١] الحكم على الإسناد:\nرواته كلهم ثقات إلا أبو العباس لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرج البخاري هذا الحديث في كتاب التفسير، باب ما جاء في فاتحة الكتاب =","vol":"15","page":498},{"text":"[١٦٣٢] أخبرنا أبو عمرو (أحمد بن أبيٍّ الفراتي (١) بقراءتي عليه، قال: حدثنا أبو نصر منصور بن محمد، قال) (٢) حدثنا محمد بن الفضل (٣)، قال: حدثنا إبراهيم بن يوسف (٤)، قال: حدثنا إسماعيل ابن جعفر المقري (٥) المدني، عن العلاء بن عبد الرحمن (٦)، عن أبيه (٧)، عن أبي هريرة - ﵁ - قال: قرأ أُبي بن كعب - ﵁ - على النبي (٨) - ﷺ - أم القرآن فقال: \"والذي نفسي بيده ما أنزل الله ﷿ في التوراة ولا في الإنجيل ولا في الزبور ولا في الفرقان مثلها، إنها السبع المثاني والقرآن العظيم الَّذي أُوتيتُ (٩) \" (١٠).\n_________\n= (٤٤٧٤)، ولم يذكر أبي بن كعب - ﵁ - بل أخرج الإمام مالك حديث أبي بن كعب نحوه في \"الموطأ\" كتاب الصلاة، باب ما جاء في أم القرآن (٣٧)، وعند البخاري: فلما أراد أن يخرج قلت له: ألم تقل لأعلمنك سورة هي أعظم سورة في القرآن؛ قال: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ هي السبع المثاني والقرآن العظيم الَّذي أوتيته.\n(١) لم يذكر بجرح أو تعديل.\n(٢) سقط من (م)، أبو نصر السرخسي، لم يذكر بجرح أو تعديل.\n(٣) أبو عبد الله البلخي، ضعيف ..\n(٤) أبو إسحاق البلخي، صدوق نقموا عليه الإرجاء.\n(٥) سقط من (ز): أبو إسحاق الأنصاري، ثقة، ثبت.\n(٦) العلاء أبو شبل المدني، صدوق ربما وهم.\n(٧) أبو العلاء الحرقي.\n(٨) في (ز): رسول الله.\n(٩) في (ز): أعطيت.\n(١٠) [١٦٣٢] الحكم على الإسناد:\nفيه أبو عبد الله البلخي ضعيف، ومن لم يذكر بجرح أو تعديل. =","vol":"15","page":499},{"text":"[١٦٣٣] أخبرنا أبو الحسين بن أبي إسحاق المزكي (١)، قال: حدثنا محمد بن يعقوب المعقلي (٢)، قال: حدثنا محمد بن إسحاق الصغاني (٣)، قال: حدثنا حجاج (٤)، قال: قال (٥) ابن جريج (٦): أخبرني أبي (٧)، أن سعيد بن جبير (٨) أخبره فقال له (٩): ﴿وَلَقَدْ آتَيْنَاكَ\n_________\n= التخريج:\nأخرجه الإمام مالك في \"الموطأ\": أن رسول الله - ﷺ - ناده وهو يصلي ... الحديث، كما سبق قبل هذا تخريجه.\nوأخرج الطبري من طريق العلاء بن عبد الرحمن بن يعقوب عن أبيه، عن أبي هريرة، عن أبي - ﵁ - قال: قال رسول الله - ﷺ - \"ألا أعلمك سورة ما أنزل في التوراة ولا في الإنجيل ولا في الزبور ولا في الفرقان مثلها؟ \" قلت: بلى، قال: \"إني لأرجو أن لا تخرج من ذلك الباب حتَّى تعلمها\"، فقام رسول الله - ﷺ - وقمت معه، فجعل يحدثني ويده في يدي فجعلت أتباطأ كراهية أن يخرج قبل أن يخبرني بها، فلما قرب من الباب قلت: يا رسول الله السورة التي وعدتني؟ قال: \"كيف تقرأ إذا افتتحت الصلاة؟ \" قال: فقرأت فاتحة الكتاب، قال: \"هي، وهي السبع المثاني التي قال الله تعالى ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ﴾ الَّذي أوتيت\". \"جامع البيان\" ١٤/ ٥٨، فسياق الطبري متقارب من سياق الإمام مالك.\n(١) عبد الرحمن بن إبراهيم، ثقة.\n(٢) أبو العباس الأصم، ثقة.\n(٣) ثقة ثبت.\n(٤) حجاج بن محمد المصيصي أبو محمد، ثقة ثبت، لكنه اختلط آخر عمره.\n(٥) سقط من الأصل.\n(٦) عبد الملك بن عبد العزيز بن جريج الرومي، ثقة فقيه فاضل، وكان يدلس ويرسل.\n(٧) لين.\n(٨) سعيد بن جبير الأسدي مولاهم، ثقة، ثبت، فقيه.\n(٩) سقط من (ز).","vol":"15","page":500},{"text":"سَبْعًا مِنَ الْمَثَانِي﴾ قال: هي أم القرآن. قال أبي: وقرأ عليَّ سعيد بن جبير (﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ حتَّى ختمها ثم قال: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ الآية السابعة، قال سعيد بن جبير لأبي) (١) وقرأ عليَّ ابن عباس - ﵄كما قرأتها عليك ثم قال: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ الآية السابعة.\nقال ابن عباس - ﵄ -: فذخرها (٢) الله تعالى لكم فما أخرجها لأحد قبلكم (٣). فدلت هذِه الأخبار الصحاح على أن (السبع المثاني) هي فاتحة الكتاب، وأن الله تعالى امتن على رسوله - ﷺ - بهذِه السورة كما امتن عليه بجميع القرآن، فجعل هذِه السورة في حيز وسائر القرآن في حيز، وفي هذا أدل دليل على أن الصلاة لا تجوز إلا بها.\n[١٦٣٤] ويؤيده: ما أخبرنا أبو الحسين عبد الرحمن بن إبراهيم ابن محمد (بن إبراهيم) (٤) (٥)، قال: أنبأني محمد بن داود بن\n_________\n(١) سقط من (م).\n(٢) في الأصل: قد ادخرها.\n(٣) [١٦٣٣] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nفي \"جامع البيان\" ١٤/ ٥٦ - ٥٧ من طريق القاسم قال: حدثنا الحسين قال: حدثنا حماد بن زيد، وحجاج عن ابن جريج قال: أخبرني أبي عن سعيد بن جبير أنَّه أخبره ... الأثر.\n(٤) سقط من (ز)، (م).\n(٥) ابن أبي إسحاق المزكي، ثقة.","vol":"15","page":501},{"text":"سليمان (١) أن محمد بن علي بن إسماعيل السكري المروزي (٢) حدثهم قال: حدثنا أحمد بن سيار (٣) قال: حدثنا محمد بن خلاد (٤) الإسكندراني (٥) قال: حدثنا أشهب بن عبد العزيز (٦) قال: حدثنا سفيان (٧) عن الزهري (٨)، عن محمود بن الربيع (٩)، عن عبادة بن الصامت (١٠) ﵃ قال: قال رسول الله - ﷺ - \"فاتحة الكتاب عوض من كل القرآن والقرآن كله ليس منها (١١) عوضًا\" (١٢).\n_________\n(١) أبو بكر شيخ الصوفية في نيسابور، صدوق حسن المعرفة.\n(٢) محمد بن علي بن إسماعيل، أبو علي الأعرج السكري من أهل مرو قدم بغداد وحدث بها عن خارجة بن مصعب المروزي وغيره روى عنه أبو بكر الشافعي. \"تاريخ بغداد\" للخطيب ٣/ ٧.\n(٣) أبو الحسن المروزي الفقيه، ثقة حافظ فقيه.\n(٤) ثقة.\n(٥) في (ز): الإسكندري.\n(٦) أبو عمرو الفقيه المصري، ثقة فقيه.\n(٧) سفيان بن عيينة، ثقة، حافظ، فقيه، إمام حجة إلا أنَّه تغير حفظه بأخرة وكان ربما دلس لكن عن الثقات.\n(٨) محمد بن مسلم الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٩) صحابي.\n(١٠) الصحابي المشهور.\n(١١) في (ز): منه.\n(١٢) في (ز)، (م): عوض.\n[١٦٣٤] الحكم على الإسناد:\nفيه محمد بن علي، لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجده. وانظر \"الدر المنثور\" للسيوطي ١/ ٢٥.","vol":"15","page":502},{"text":"واختلف (١) العلماء في سبب تسمية آيات هذِه السورة (مثاني) فقال ابن عباس والحسن وقتادة والربيع (٢): لأنها تثنى في كل صلاة وتقرأ في كل ركعة، وقال بعضهم (٣): سميت (مثاني)، لأنها مقسومة بين الله تعالى وبين العبد قسمين اثنين.\n[١٦٣٥] (يدل عليه ما أخبرنا) (٤) أبو بكر أحمد بن محمد بن عبدوس الحيري (٥) إملاء، قال: أخبرنا (أبو حاتم) (٦) مكي بن عبدان التميمي، قال: حدثنا عبد الرحمن بن بشر (٧)، قال: حدثنا\n_________\n(١) تكررت هذِه الكلمة في الأصل مرتين.\n(٢) أخرج الطبري هذِه الأقوال مسندة في \"جامع البيان\" ١٤/ ٥٥ - ٥٦، وابن أبي حاتم نحوه، إلا أنهما أسندا من طريق الربيع عن أبي العالية في قوله تعالى ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي﴾ قال: فاتحة الكتاب سبع آيات، وإنما سميت (المثاني)، لأنه تثني بها، كلما قرأها القرآن قرأه، قيل للربيع: إنهم يقولون: السبع الطول، فقال: لقد أنزلت هذِه وما أنزل من الطول شيء \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٧٢.\n(٣) وقال البغوي: واختلفوا في أن الفاتحة لم سميت مثاني فقال ابن عباس والحسن وقتادة: لأنها تثنى في الصلاة فتقرأ في كل ركعة، وقيل: لأنها مقسومة بين الله بنصفين: نصفها ثناء ونصفها دعاء، كما روينا عن أبي هريرة عن النبي - ﷺ - قال يقول الله: \"قسمت الصلاة بيني وببن عبدي نصفين\". \"معالم التنزيل\" ٣/ ٥٦.\n(٤) في (ز): بيانه ما حدثنا، وفي (م): بيانه ما أخبرنا.\n(٥) أبو بكر النحوي، لم يذكر بجرح أو تعديل.\n(٦) في الأصل: أبو بكر، والمثبت من (ز) أصح لما سبق. المحدث، الثقة المتقن.\n(٧) أبو محمد النيسابوري، ثقة.","vol":"15","page":503},{"text":"عبد الرزاق (١)، قال: حدثنا ابن جريج (٢).\n[١٦٣٦] وأخبرنا (٣) أبو الحسن بن أبي الفضل الفقيه، قال: حدثنا مكي بن عبدان (٤)، حدثنا محمد بن يحيى (٥)، قال: وفيما قرأت على ابن نافع (٦) وقال (٧) حدثني مطرف (٨)، عن (٩) مالك (١٠)، كلاهما (١١)، عن العلاء بن عبد الرحمن (١٢)، عن أبي السائب (١٣) مولى هشام بن زهرة أخبره أنَّه سمع أبا هريرة - ﵁ - يقول: قال رسول الله - ﷺ -: \"من صلى صلاة لم يقرأ فيها بأم القرآن فهي خداج (هي خداج هي خداج) (١٤) غير تمام\" قال أبو السائب لأبي هريرة -إني أكون أحيانًا\n_________\n(١) أبو بكر الصنعاني، ثقة حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٢) أبو خالد المكي: ثقة فقيه فاضل، كان يدلس ويرسل.\n(٣) في (ز): حدثنا. وأبو الحسن النيسابوري، من أعيان المعدلين.\n(٤) أبو حاتم التميمي، المحدث الثقة المتقن.\n(٥) ابن ذؤيب الذهلي النيسابوري، ثقة، حافظ.\n(٦) عبد الله بن نافع ثقة، صحيح الكتاب، في حفظه لين.\n(٧) زيادة من (م).\n(٨) أبو مصعب المدني، ثقة لم يصب ابن عدي في تضعيفه.\n(٩) في (ز)، (م): بن، وهو تصحيف.\n(١٠) إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(١١) مالك وابن جريج الَّذي في نهاية الإسناد السابق.\n(١٢) علاء بن عبد الرحمن بن يعقوب مولى الحرقة. أبو شبل المدني، صدوق ربما وهم.\n(١٣) أبو السائب، يقال: اسمه عبد الله بن السائب، ثقة.\n(١٤) في (م): فهي خداج فهي خداج.","vol":"15","page":504},{"text":"وراء الإمام؟ فغمز أبو هريرة ذراعي وقال: يا فارسي إقرأ بها في نفسك إني (١) سمعت رسول الله - ﷺ - يقول، قال الله ﷿: \"قسمت الصلاة بيني وبين عبدي نصفين فنصفها لي ونصفها لعبدي ولعبدي ما سأل\"، قال رسول الله - ﷺ -: \"اقرؤوا (٢) يقوم العبد فيقول: ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ فيقول الله ﷿: حمدني عبدي، ويقول العبد: ﴿الرَّحْمَنِ الرَّحِيمِ﴾ فيقول الله تعالى: أثنى عليَّ عبدي، ويقول العبد: ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ ويقول الله ﷿: مجدني عبدي، فيقول العبد: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (٥)﴾ قال الله: هذِه الآية بيني وبين عبدي (٣) فيقول العبد: ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ (٦) صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ (٧)﴾ يقول الله ﷿: إن هذِه (٤) (٥) لعبدي ولعبدي ما سأل\" (٦).\n_________\n(١) وفي \"الموطأ\" لمالك: فإني بزيادة الفاء.\n(٢) زيادة من (م): وفي \"الموطأ\" لمالك.\n(٣) في \"الموطأ\": ولعبدي ما سأل.\n(٤) ليست في (م).\n(٥) في (ز): هذا ..\n(٦) [١٦٣٥ - ١٦٣٦] الحكم على الإسناد:\nفيه شيخا المصنف لم يذكرا بجرح أو تعديل، لكن الحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه مالك في \"الموطأ\" كتاب الصلاة، باب القراءة خلف الإمام ح (٣٩) ونحوه في \"صحيح مسلم\" -كتاب الصلاة- باب وجوب قراءة الفاتحة في كل ركعة (٣٩٥) من طريق العلاء، به.","vol":"15","page":505},{"text":"ويقال: سميت (مثاني) لأنها منقسمة إلى قسمين، نصفها ثناء ونصفها دعاء، ونصفها حق الربوبيبة ونصفها حق (١) العبودية، وقيل: لأن ملائكة السماوات يصلون الصلوات بها كما أن أهل الأرض يصلون بها، وقيل: لأن حروفها وكلماتها مثناة مثل (الرحمن الرحيم) (إياك نعبد وإياك نستعين) (٢) الصراط وصراط، عليهم وعليهم، غير وغير بقراءة (٣) عمر بن الخطاب - ﵁ -.\nوقال الحسين بن الفضل وغيره: لأنها نزلت مرتين (٤)، كل مرة معها سبعون ألف ملك مرة بمكة، من أوائل ما نزل من القرآن،\n_________\n(١) في (ز)، (م): حظ.\n(٢) كذا في (م) آية كاملة، وفي الأصل: إياك واياك، ولكن في (ز): إياك نعبد وإياك.\n(٣) يعني غير المغضوب عليهم وغير الضالين، هكذا ذكر البغوي في \"معالم التنزيل\" ١/ ٥٥، والقرطبي في \"أحكام القرآن\" ١/ ١٥٠، وأضاف ذكر أبي بن كعب - ﵁ - مع عمر بن الخطاب - ﵁ -، وذكر السيوطي ... هذِه القراءة عن عبد الله بن الزبير - ﵁ - كذلك.\n(٤) أشار البغوي إلى تضعيف هذا القول حيث ذكره بقيل: نزلت مرتين مرة بمكة ومرة بالمدينة ولذلك سميت المثاني، والأول أصح أنها مكية\" لأن الله تعالى منَّ على الرسول بقوله ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي﴾ والمراد منها فاتحة الكتاب، وسورة الحجر مكية فلم يكن يمن الله عليه بها قبل نزولها. \"معالم التنزيل\" ١/ ٣٧.\nوأقول: هذا الإشكال لا يرد على هذا القول بل إنما يرد على قول من قال: إنها مدنية، أما كونها نزلت بمكة من أوائل ما نزل ثم نزلت مرة ثانية بالمدينة أيضًا لا يمنع أن يمن الله بها على رسوله في سورة الحجر المكية، وقد نزلت الفاتحة قبلها، ويكون نزولها مرة ثانية معلمًا بفضلها وأهميتها بل يرتفع بذلك التعارض في ذلك بين قولي الصحابة - ﵃ -، كما ذكر القرطبي وابن كثير أنها مكية في قول ابن =","vol":"15","page":506},{"text":"ومرة بالمدينة؛ والسبب فيه أن سبع قوافل وافت (١) من بصرى (٢) وأذرعات (٣) ليهود بني قريظة (٤). والنضير (٥) في يوم واحد وفيها أنواع من البز وأوعية الطيب والجواهر وأمتعة البحر، فقال المسلمون لو كانت هذِه الأموال لنا لتقوينا (٦) بها ولأنفقناها في سبيل الله تعالى فأنزل الله تعالى هذِه السورة وقال: ولقد\n_________\n= عباس وقتادة وأبي العالية ومدنية في قول أبي هريرة ومجاهد وعطاء بن يسار الزهري وغيرهم، مع العلم بأن الله تعالى قد امتن على رسوله - ﷺ - بأمر قبل وقوعها مثل قوله تعالى: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾.\n(١) في (م): كانت.\n(٢) قال ياقوت: بصرى -بالضم والقصر- في موضعين، إحداهما بالشام من أعمال دمشق وهي قصبة كورة حوران مشهورة عند العرب قديمًا وحديثًا ... وافتتح المسلمون جميع أرض حوران وغلبوا عليها سنة ١٣ هـ وبصرى أيضًا من قرى بغداد قرب عكبراء. \"معجم البلدان\" ١/ ٤٤١. والمقصود الأولى.\n(٣) أذْرِعات: بالفتح، ثم السكون، وكسر الراء وعين مهملة وألف وتاء، كأنه جمع أذرعة، جمع قلة، وهو بلد في أطراف الشام، يجاور أرض البلقاء وعمان ...، وقال الحافظ أبو القاسم: أذرعات مدينة بالبلقاء وهذِه التاء التي فيه للجمع، لا للتأنيث؛ لأنه اسم لمواضع مجتمعة، فجعلت تلك المواضع أسماء واحد وكان اسم كل موضع منها أذرعة. المرجع السابق (ص ١٥٨).\n(٤) بنو قريظة، حي من اليهود، نزلت بالعالية على وادي مذينب، ووادي مهزوز، يوجد جبل يسن بالعالي شرق العوالي بالمدينة يسمى قريظة فيه آثار. \"معجم قبائل الحجاز\" (ص ٤٢٢)، باختصار.\n(٥) في (ز): نظير، وهو تصحيف والصحيح بنو النضير، أيضًا حي من اليهود، كانت منازلهم بأسفل وادي مذينب وظاهرت على رسول الله - ﷺ - فأجلاهم بعد حصار. المرجع السابق (ص ٥٢٩).\n(٦) في (أ): لقرينا، وفي (م): لقوينا.","vol":"15","page":507},{"text":"أعطيناكم (١) سبع آيات هي خير لكم من هذِه القوافل، ودليل هذا التأويل قوله ﷿ في عقبها: ﴿لَا تَمُدَّنَّ عَيْنَيْكَ﴾ الآية (٢) وقيل: لأنها مصدرة بالحمد، والحمد أول كلمة تكلم بها آدم ﵇ حين عطس وهي آخر كلام أهل الجنّة من ذريته، قال الله تعالى ﴿وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾.\nوقيل: لأن الله تعالى استثناها وادَّخرها لهذِه الأمة فما أعطاها غيرهم، كما روينا في خبر سعيد ابن جبير عن ابن عباس - ﵄ -.\nوقال أبو زيد البلخي (٣): لأنها تثني أهل الدعرة والشرارة عن الفسق والبطالة، من قول العرب: ثنيت عناني، قال الله ﷿ ﴿أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ﴾ (٤).\nوقيل: لأن أولها ثناء على الله ﷿.\nوقال قوم: إن السبع المثاني هي (٥) السبع الطول وهي: سورة البقرة وآل عمران والنساء والمائدة والأنعام والأعراف والأنفال\n_________\n(١) في (ز): وعند الواحدي: أعطيتكم.\n(٢) هكذا نقل هذِه الحكاية تلميذ المصنف -الواحدي- في \"أسباب النزول\" وتبعهما ابن الجوزي في \"زاد المسير\" ٤/ ٤١٢ وعنه نقلها سليمان الجمل في \"الفتوحات الإلهية\" ٢/ ٢٠٥، ولكن في هذا السبب نظر؛ لأن السورة مكية بالاتفاق، وبنو قريظة وبنو النضير كانوا في المدينة فلا يمكن للمسلمين بمكة مشاهدة القوافل القادمة من الشام إلى المدينة، فتدبر.\n(٣) لم أتعرف عليه.\n(٤) هود: ٥.\n(٥) في (أ): هو.","vol":"15","page":508},{"text":"والتوبة (١) معًا وقال بعضهم: ويونس (٢) وعليه أكثر الأخبار (٣).\n[١٦٣٧] أخبرنا الأستاذ (٤) أبو الحسن علي بن محمد بن الحسن الخبازي (٥) قراءة عليه، قال: حدثني أبو الحسن ظفران بن الحسن الدينوري (٦) بها، قال: حدثنا أبو محمد عبد الله بن وهب الحافظ (٧) قال: حدثنا محمد بن إسماعيل الحساني (٨)، عن وكيع (٩)، عن سفيان (١٠)، عن منصور (١١)، عن مجاهد (١٢)، عن ابن عباس - ﵄ - في قوله تعالى ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي﴾ قال: السبع الطول (١٣).\n_________\n(١) في (أ): براءة.\n(٢) أسند الطبري إلى أبي جعفر الرازي عن الربيع، عن أبي العالية في فول الله تعالى ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي﴾ قال: فاتحة الكتاب، سبع آيات قلت للربيع: إنهم يقولون: السبع الطوال، فقال: لقد أنزلت هذِه وما أنزل من الطوال شيء. \"جامع البيان\" ١٤/ ٥٥، وانظر \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٧٢ (١٢٤٤٢).\n(٣) والأحاديث المصرحة بأنها (أم القرآن) أصح وأصرح.\n(٤) زيادة من (ز).\n(٥) إمام ثقة.\n(٦) ابن الفيرزان النخاس، لم يذكر بجرح أو تعديل.\n(٧) عبد الله بن وهب الفهري مولاهم، ثقة، حافظ.\n(٨) أبو عبد الله الواسطي، صدوق.\n(٩) وكيع بن الجراح بن مليح الرؤاسي، ثقة، حافظ، عابد.\n(١٠) الثوري، أبو عبد الله الكوفي، إمام، حافظ، ثقة، حجة، كان ربما دلس.\n(١١) أبو عتاب السلمي، ثقة، ثبت.\n(١٢) ثقة، إمام في التفسير وفي العلم.\n(١٣) [١٦٣٧] الحكم على الإسناد: =","vol":"15","page":509},{"text":"[١٦٣٨] وأخبرنا الخبازي (١)، قال: حدثنا ظفران (٢)، قال: حدثنا عبد الرحمن بن أبي حاتم (٣) الرازي وعبد الله بن وهب الحافظ (٤)، قالا: حدثنا أحمد بن يحيى بن سعيد القطان (٥)، قال: حدثنا أبو أحمد الزبيري (٦)، عن سفيان (٧)، عن عبد الله بن عثمان (٨) بن خثيم، عن سعيد بن جبير (٩)، عن ابن عباس - ﵄ - في قوله تعالى: ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي﴾ قال: السبع الطول (١٠).\n_________\n= رواته كلهم ثقات إلا ابن ظفران لم يذكر بجرح أو تعديل.\nالتخريج:\nهكذا ورد هذا الأثر في \"تفسير مجاهد\" ورواه الطبري في \"جامع البيان\" ١٤/ ٥٢.\n(١) إمام ثقة.\n(٢) أبو الحسن الدينوري، لم يذكر بجرح أو تعديل.\n(٣) في (أ): حازم وهو تصحيف، وهو أبو محمد الإمام الثبت.\n(٤) الفهري مولاهم، ثقة حافظ.\n(٥) هو أحمد بن محمد بن يحيى بن سعيد القطان، تزيل بغداد، قال أبو حاتم: كان صدوقا، وذكره ابن حبان في الثقات: مات سنة ٢٥٨ هـ \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٧٤، \"الثقات\" لابن حبان ٨/ ٢٨، \"التهذيب\" للمزي ١/ ٤٨٣.\n(٦) هو محمد بن عبد الله بن الزبير بن عمر بن ورهم الأسدي الكوفي، ثقة، ثبت إلا أنَّه يخطئ في حديث الثوري.\n(٧) الثوري، ثقة حافظ إمام، حجة كان ربما دلس.\n(٨) في (أ)، (ز): عمران، وفي (م): عفان والمثبت من \"جامع البيان\" للطبري ١٤/ ٥٣ أبو عثمان المكي، صدوق.\n(٩) ثقة ثبت فقيه.\n(١٠) [١٦٣٨] الحكم على الإسناد:\nرواته كلهم ثقات، إلا ابن ظفران لم يذكر بجرح أو تعديل.","vol":"15","page":510},{"text":"وهو قول (١) ابن عمر - ﵄ - ورواية أبي (٢) بشر وجعفر بن أبي (٣) المغيرة ومسلم بن البطين عن سعيد بن جبير، ورواية ليث وابن أبي نجيج، عن مجاهد، ورواية عبيد بن سليمان، عن الضحاك. ويدل عليه:\n[١٦٣٩] ما أخبرنا (٤) أبو محمد (الحسن بن أحمد بن محمد بن الحسن بن علي بن مخلد) (٥) المخلدي إملاء في شعبان سنة أربع وثمانين وثلاثمائة، قال: أخبرنا (أبو بكر محمد) (٦) بن حمدون بن خالد وعبد الله بن محمد بن مسلم (٧)، قال: حدثنا هلال بن العلاء (٨)، قال: حدثنا حجاج بن محمد (٩)،\n_________\n(١) أسند الطبري من طريق سعيد الجريري عن رجل، عن ابن عمر - ﵁ -: قال: السبع: الطول. \"جامع البيان\" ١٤/ ٥٢.\n(٢) في (م): ابن وهو خطأ؛ لأن الطبري أسند رواية أبي بشر عن سعيد بن جبير فيما سبق.\n(٣) سقط من (ز)، (م) والمثبت أصح، لقول الإمام البخاري: جعفر بن أبي المغيرة الخزاعي، عن سعيد بن جبير \"التاريخ الكبير\" ٢/ ٢٠٠.\n(٤) في (م): حدثنا.\n(٥) سقط من (م)، وفي (ز): الحسين بن أحمد بن محمد، وفي (أ) الحسن بن محمد بن الحسن بن أحمد بن محمد، وهو إمام صدوق مسند عدل.\n(٦) في (أ)، (ز): أبو بكر بن محمد، والمثبت من (م) وهو ثقة، حافظ، ثبت.\n(٧) أبو بكر الإسفراييني، حافظ، حجة، مجود.\n(٨) هلال بن العلاء بن هلال بن عمر الباهلي مولاهم أبو عمر الرقي، حدث عنه النسائي وقال: ليس به بأس، وقال ابن حجر: صدوق: \"السير\" للذهبي ٢٥/ ٣١١، \"التقريب\" (٧٣٤٦).\n(٩) المصيصي الأعور، ثقة، ثبت؛ لكنه اختلط في آخر عمره.","vol":"15","page":511},{"text":"عن أيوب بن عتبة (١)، عن يحيى بن أبي (٢) كثير، عن شداد بن عبد الله (٣)، عن أبي أسماء الرحبي (٤)، عن ثوبان (٥) - ﵁ - أن رسول الله - ﷺ - قال: \"إن الله أعطاني السبع الطول مكان التوراة، وأعطاني المئين مكان الإنجيل، وأعطاني مكان الزبور المثاني، وفضلني ربي بالمفصل\" (٦).\n[١٦٤٠] وأخبرنا الخبازي (٧) قال: حدثنا ظفران (٨) حدثنا ابن (٩)\n_________\n(١) أيوب بن عتبة اليمامي أبو يحيى، قاضي اليمامة، قال البخاري: هو عندهم لين، قال ابن حجر: ضعيف، مات سنة ١٦٠ هـ. \"السير\" للذهبي ١٣/ ٣٦٢، \"التقريب\" لابن حجر (٦١٩).\n(٢) أبو نصر اليمامي، ثقة، ثبت؛ لكنه يدلس ويرسل.\n(٣) أبو عمار القرشي ثقة يرسل.\n(٤) عمرو بن مرثد الرحبي الدمشقي، ثقة.\n(٥) صحابي مشهور.\n(٦) [١٦٣٩] الحكم على الإسناد:\nهذا الحديث ضعيف لضعف أيوب بن عتبة ويعارض بعضه بعضًا ففيه التفريق بين السبع الطول والمئين وأن (المثاني) غير السبع والمئين، فلا يدل على أن (المثاني) السبع الطول كما في الروايات السابقة عن ابن عباس وعبد الله بن عمر - ﵁ - ومجاهد وسعيد بن جبير، وقد أخرج ابن حاتم بسنده عن سفيان: المثاني المئين: البقرة وآل عمران والنساء والمائدة والأنعام والأعراف وبراءة والأنفال سورة واحدة \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٧٢ (١٢٤٤٥).\nالتخريج:\nالبغوي في \"معالم التنزيل\" ٤/ ٣٩١.\n(٧) إمام ثقة.\n(٨) أبو الحسن الدينوري، لم يذكر بجرح أو تعديل.\n(٩) سقط من (ز) وعبد الله بن وهب، ثقة حافظ.","vol":"15","page":512},{"text":"وهب، قال: حدثنا محمد بن حميد الرازي (١)، حدثنا جرير بن عبد الحميد (٢)، عن الأعمش (٣)، عن مسلم البطين (٤)، عن سعيد بن جبير (٥)، عن ابن عباس - ﵄ - قال: أوتي رسول الله - ﷺ - السبع الطوال، وأعطي موسى ﵇ سِتًّا فلمّا ألقى الألواح رفعت ثنتان وبقي أربع (٦).\n[١٦٤١] وأخبرنا أبو محمد الرومي (٧)، قال: أخبرنا أبو العباس السراج (٨)، قال: حدثنا قتيبة بن سعيد (٩).\n_________\n(١) أبو عبد الله الرازي، حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(٢) ابن قرط الضبي، ثقة، صحيح الكتاب، قيل: كان في آخر عمره يهم في حفظه.\n(٣) سليمان بن مهران، ثقة، حافظ، لكنه يدلس.\n(٤) مسلم بن أبي عمران البطين، وقيل بن عمران، أبو عبد الله الكوفي، يروي عن سعيد بن جبير، ذكره ابن حبان في الثقات، روى له الجماعة، \"الثقات\" لابن حبان ٧/ ٤٤٦، \"التهذيب\" للمزي ٢٧/ ٥٢٦.\n(٥) الأسدي مولاهم الكوفي، ثقة، ثبت، فقيه.\n(٦) الحديث أسنده الطبري هكذا من طريق وكيع فيما سبق وذكره البغوي فيما سبق، وقال الحاكم: أخبرنا زكريا العنبري، ثنا محمد بن عبد السلام، ثنا إسحاق بن إبراهيم، أنبأنا جرير عن الأعمش، عن مسلم البطين، عن سعيد بن جبير، عن ابن عباس ﵄: \"أوتي رسول الله - ﷺ - سبعًا من المثاني والطول وأوتي موسى -﵇ - ستًّا\" انتهى \"المستدرك\" ٢/ ٣٥٥، وقال الذهبي في \"التلخيص\": على شرط البخاري ومسلم.\n(٧) أبو محمد عبد الله بن أحمد بن محمد الرومي، ذكر في \"تاريخ بغداد\" \"تاريخ دمشق\" و\"تهذيب الكمال\" عن السراج عن قتيبة ولم أجد له ترجمة.\n(٨) هو محمد بن إسحاق بن إبراهيم بن مهران، إمام حافظ، ثقة.\n(٩) أبو رجاء البلخي، ثقة، ثبت.","vol":"15","page":513},{"text":"[١٦٤٢] وأخبرنا الخبازي (١)، قال: حدثنا الشذائي (٢)، قال: حدثنا ابن المنادي (٣)، قال: حدثنا الفريابي (٤)، قال: حدثنا قتيبة (٥)، قال: حدثنا عبد العزيز بن محمد الدراوردي (٦)، عن عمرو بن أبي عمرو (٧)، عن حبيب بن هند (٨)، عن عروة بن الزبير (٩)، عن عائشة ﵃: أن النبي - ﷺ - قال: \"من أخذ السبع الطول فهو حِبر\" (١٠).\n_________\n(١) إمام ثقة.\n(٢) أحمد بن نصر بن منصور بن عبد المجيد بن عبد المنعم أبو بكر الشذائي البصري قرأ على الحسن بن بشار بن العلاف .. وأبي الحسين ابن المنادي، وقرأ عليه إبراهيم بن أحمد الطبري وعلي بن محمد الخبازي، توفي بالبصرة سنة سبعين وثلاثمائة هجرية، وقيل بعدها. \"غاية النهاية\" ١/ ١٤٤ - ١٤٥، وذكره الذهبي في تلاميذ ابن المنادي في \"السير\" ١٥/ ٣٦١.\n(٣) أحمد بن جعفر بن محمد البغدادي المعروف كان، ثقة أمينًا ثبتًا صدوقًا حجة.\n(٤) جعفر بن محمد بن الحسن المستفاض الإمام، الحافظ، الثبت.\n(٥) ابن سعيد، ثقة ثبت.\n(٦) أبو محمد الجهني، صدوق، كان يحدث من كتب غيره فيخطئ، قال النسائي: حديثه عن عبيد الله العمري منكر.\n(٧) ميسرة مولى المطلب المدني، أبو عثمان ثقة ربما وهم.\n(٨) ثقة، فقيه جليل، وكان كثير الإرسال. والتدليس.\n(٩) أبو عبد الله الأسدي، ثقة.\n(١٠) [١٦٤١ - ١٦٤٢] الحكم على الإسناد:\nالحديث بالطريق الثاني -طريق البخاري- صحيح ولا يقل عن درجة الحسن، فليت شعري كيف أعله ابن الجوزي لأجل عمرو بن أبي عمرو، وتبع الذهبي ابن الجوزي في \"تلخيص كتاب العلل\" (ص ٤٥)، وقد قال: وما هو بمستضعف ولا بضعيف. وقال في \"ميزان الاعتدال\" ٢/ ٤٩٧ (٤٥٧٢): عبد الله بن محمد بن =","vol":"15","page":514},{"text":"وقال ابن عباس - ﵄ -: إنما سميت السبع الطول المثاني\" لأن الفرائض والحدود والأمثال والخبر والعبر ثنيت فيها (١).\nوقال طاوس وأبو مالك: القرآن كله مثاني، وهي رواية العوفي (٢) عن ابن عباس - ﵄ - قال: ألم تسمع إلى قوله ﷿ ﴿اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ﴾ (٣) الآية، قال: وسمي القرآن (مثاني)، لأن الأنباء والقصص ثنيت فيه، وعلى هذا القول المراد بالسبع: سبعة أسباع القرآن ويكون فيه إضمار تقديره: وهي القرآن العظيم.\nوقال بعض أهل المعاني: الواو (مقحمة في قوله: والقرآن) (٤)\n_________\n= إبراهيم المروزي عن سليمان بن معبد السنجي بخبر باطل متنه: \"من أخذ سبعًا من القرآن فهو حبر\"، ولكن الثعلبي ذكره من طريقين لا يوجد في كليهما عبد الله المروزي ولا ابن معبد السنجي.\n(١) ذكر هذا القول البغوي بزيادة: الخير والشر والعبر والجز ... الخ \"معالم التنزيل\" ٤/ ٣٩٢ وأسند الطبري إلى ابن عباس - ﵄ - قال هي الأمثال والخبر والعبر في \"جامع البيان\" ١٤/ ٥٤ ولم يزد وأسند ابن أبي حاتم من طريق ابن جبير عن ابن عباس - ﵄ - في قوله (سبعًا من المثاني) قال: السبع الطول، قلت: لم سميت (المثاني) قال: يتردد فيهن الخبر والأمثال والعبر \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٧٢ (١٢٤٤٦).\n(٢) أسند الطبري من طريق محمد بن سعد قال: ثني أبي قال: ثني عمي قال: ثني أبي، عن أبيه، عن ابن عباس - ﵄ - قال: المثاني ما ثني من القرآن ألم تسمع لقول الله تعالى ذكره ﴿اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ﴾ انتهى. \"جامع البيان\" ١٤/ ٥٧.\n(٣) الزمر: ٢٣.\n(٤) في (ز): الواو في قوله ﴿وَالْقُرْآنَ﴾، مقحمة، وفي (م): والواو في قوله ﴿وَالْقُرْآنِ﴾، معجمة، وهذا تصحيف.","vol":"15","page":515},{"text":"مجازه (١): ولقد آتيناك سبعًا من المثاني والقرآن العظيم واحتج بقول الشاعر (٢):\nإلى الملك القرم وابن الهمام ... وليث الكتيبة في المزدحم\nوروى (عتاب بن بشير عن خصيف، عن زياد بن أبي مريم في قوله تعالى: ﴿وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي﴾ قال: أعطيتك سبعة أجزاء هن سبع معاني في) (٣) القرآن: مر، وانه وبشر وأنذر واضرب الأمثال واعدد النعم واتل (٤) نبأ القرآن (٥).\n_________\n(١) وهذا تعسف في كلام الله، والأولى الاكتفاء بالتفسير المنصوص الصريح المرفوع والمأثور عن الشارع الحكيم بنقل صحيح، فيصان كلام الله عن تعسف الآراء والأقوال المقطوعة، إذ خير الكلام ما قل ودل.\nقال القرطبي: والصحيح الأول لأنه نص و.. إذا ورد عن النبي - ﷺ - وثبت عنه نص في شيء لا يحتمل التأويل كان الوقوف عنده. \"الجامع لأحكام القرآن\" ١٠/ ٥٥. وقال العلامة الألوسي: وأبعد من ذهب إلى أن الواو مقحمة، \"روح المعاني \" ١٤/ ٧٩.\n(٢) في (أ): عبادة بن بشر، وهو تصحيف؛ لأنه عتاب بن بشير الجزري مولى بني أمية، صدوق يخطئ.\n(٣) في (ز): مسهم أجزاء هي، غير واضحة، وفي (م): سبعة أجزاء هي سبع معاني القرآن.\n(٤) في (ز)، (م): آتيناك.\n(٥) أخرجه ابن أبي حاتم بلفظ: أعطيتك سبعة أخر: مر، وانه وبشر وأنذر، واضرب الأمثال واعدد النعم، واتل نبأ القرون.\n\"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٧٢ (١٢٤٤٧)، وأخرجه الطبري من طريق إسحاق بن إبراهيم بن حبيب الشهيد بهذا الإسناد بلفظ: أعطيتك سبعة =","vol":"15","page":516},{"text":"<span data-type=\"title\" id=toc-2267>٨٨ </span>- قوله ﷿ ﴿لَا تَمُدَّنَّ عَيْنَيْكَ﴾\nيا محمد ﴿إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا﴾ أصنافا ﴿مِنْهُمْ﴾ من الكفار متمنيا إياها فنهى (١) رسوله - ﷺ - عن الرغبة في الدنيا ﴿وَلَا تَحْزَنْ عَلَيْهِمْ﴾ قال أنس - ﵁ - مرت برسول الله - ﷺ - (إبل في أيام الربيع قد عنست في أبعارها وأبوالها فغطى) (٢) عينيه بكمه (٣)، وقال: \"بهذا أمرني ربي\" ثم تلى هده الآية ﴿وَاخْفِضْ جَنَاحَكَ﴾ ولين جانبيك ﴿لِلْمُؤْمِنِينَ﴾ وارفق بهم، والجناحان من ابن آدم: جانباه، ومنه قوله تعالى ﴿وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ﴾ (٤) أي: جنبك وناحيتك.\n_________\n= أجزاء: مر، وانه، وبشر وأنذر واضرب الأمثال واعدد النعم وآتيتك نبأ القرآن. \"جامع البيان\" ١٤/ ٥٧.\n(١) في (أ): نهى بدون الفاء.\n(٢) سقط من (م)، (ز): إبل أيام الربيع، وفي (أ) قد عبست، وفي (ز) هذِه الكلمة مخرومة فالتصحيح من \"الدر المنثور\" للسيوطي ٤/ ١٩٧، ولفظه: وأخرج أبو عبيدة ابن المنذر، عن يحيى بن أبي كثير: أن رسول الله - ﷺ - مر بإبل حي يقال لهم: بنو الملوح أو بنو المصطلق، قد عنست في أبوالها من السمن فتقنع بثوبه ومر ولم ينظر إليها بقوله ﴿لَا تَمُدَّنَّ عَيْنَيْكَ﴾ الآية وكذلك ذكره الألوسي في \"روح المعاني \" ١٤/ ٨٠ قال الأزهري العنس: الناقة الصلبة، وقال الليث تسمى عنسًا إذا تمت سنها واشتدت قوتها ووفر عظامها وأعضاؤها .. عنست المرأة عنوسًا إذا صارت نصفًا وهي بكر لم تتزوج، وعنها أهلها: إذا حبسوها عن الأزواج حتَّى جاوزت فتاء السن فهي معنسة .. وناقة عانسة وجمل عانس: سمين تام الخلق. \"تهذيب التهذيب\" لابن حجر ٢/ ١٠٢ - ١٠٣.\n(٣) في (أ): عينه، وفي (م): عينه بمكة.\n(٤) طه: ٢٢.","vol":"15","page":517},{"text":"<span data-type=\"title\" id=toc-2268>٨٩ </span>- قوله ﷿ ﴿وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (٨٩)﴾\n\n<span data-type=\"title\" id=toc-2269>٩٠ </span>- ﴿كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ (٩٠)﴾\nقال الفراء (١): مجازه: وأنذركم عذابًا كعذاب المقتسمين، واختلفوا فيهم.\n[١٦٤٣] فأخبرنا عبد الخالق بن علي (٢) قال: أخبرنا أبو أحمد محمد بن محمد (٣) قال: حدثنا ابن زغبة أحمد بن محمد بن حماد (٤) قال: حدثنا يوسف بن عدي (٥) قال: حدثنا حفص بن غياث (٦)، عن الأعمش (٧)، عن أبي ظبيان (٨) قال: سمعت ابن\n_________\n(١) قال في كتابه: وقوله تعالى ﴿إِنِّي أَنَا النَّذِيرُ الْمُبِينُ * كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ (٩٠)﴾ يقول: كما أنذرتكم ما أنزل بالمقتسمين. \"معاني القرآن\" ٢/ ٩١.\n(٢) أبو القاسم النيسابوري، ثقة.\n(٣) الحاكم الكبير، محمد بن محمد بن إسحاق النيسابوري، الكرابيسي، مؤلف كتاب \"الكنى\" كان من بحور العلم، حدث عنه أبو عبد الله الحاكم، مات سنة ٣٧٨ هـ \"السير\" للذهبي ٣١/ ٤٤٥.\n(٤) المحدث المعمر الصدوق أبو جعفر أحمد بن حماد بن مسلم التجيبي المصري أخو عيسى بن حماد زغبه، وهذا لقب لأبيهما ولهما حدث عن سعيد بن أبي مريم ويحيى بن بكير، وعنه النسائي والطبراني وغيرهما، وهو صدوق، مات سنة ٢٩٦ هـ. انظر \"التقريب\" (٢٨)، \"سير أعلام النبلاء\" للذهبي ١٣/ ٥٣٣.\n(٥) أبو يعقوب الكوفي. مولى تيم الله، ثقة، فقيه.\n(٦) أبو عمر الكوفي، ثقة، فقيه. تغير حفظه قليلا في الآخر.\n(٧) سليمان بن مهران، ثقة، حافظ، لكنه مدلس.\n(٨) حصين بن جندب ثقة.","vol":"15","page":518},{"text":"عباس - ﵄ - يقول في قوله: ﴿كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ (٩٠)﴾ قال: هم اليهود والنصارى ﴿الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (٩١)﴾ أي جزؤوه فجعلوه أعضاء، فآمنوا ببعضه وكفروا ببعضه (١).\nوقال عكرمة: سموا مقتسمين؛ لأنهم كانوا يستهزئون فيقول بعضهم: هذِه السورة (٢) لي ويقول بعضهم هذِه السورة (٣) لي يقول أحدهم: هذِه (٤) لي سورة البقرة وهذِه لي سورة آل عمران.\nوقال مجاهد (٥): هم اليهود والنصارى قسموا كتابهم ففرقوه\n_________\n(١) [١٦٤٣] الحكم على الإسناد:\nرواته ثقات، إلا أحمد بن محمد بن حماد، صدوق، والحديث صحيح كما سيأتي.\nالتخريج:\nحديث أبي ظبيان، عن ابن عباس ﵄ أخرجه البخاري في كتاب التفسير، باب قوله ﴿الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (٩١)﴾ (٤٧٠٦) ﴿كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ (٩٠)﴾ قال: آمنوا ببعض وكفروا ببعض اليهود والنصارى وأخرج قبله (٤٧٠٥) من طريق سعيد بن جبير، عن ابن عباس ﵄: ﴿الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (٩١)﴾ قال: هم أهل الكتاب جزؤوه أجزاء فآمنوا ببعضه وكفروا ببعضه.\n(٢) سفط من (أ).\n(٣) سقط من (أ).\n(٤) في (ز)، (م): هذا في الموضعين ولكن أسند الطبري هذا الأثر إلى عكرمة بلفظ وجيز، قال: كانوا يستهزئون، يقول هذا: لي سورة البقرة، ويقول هذا: لي سورة آل عمران. \"جامع البيان\" ١٤/ ٦٢، وحيث إن السورتين البقرة وآل عمران -مدنيتان، فيستبعد هذا الكلام من أهل مكة.\n(٥) أسند الطبري إليه من طريق قيس قال: هم اليهود والنصارى، قسموا كتابهم =","vol":"15","page":519},{"text":"وبددوه.\nوقال مقاتل: كانوا ستة عشر رجلًا بعثهم الوليد بن المغيرة أيام الموسم فاقتسموا أعقاب مكة وطرقها وقعدوا على أبوابها وأنقابها فإذا جاء الحجاج قال فريق منهم: لا تغتروا بالخارج منا والمدعي النبوة فإنه مجنون (وقالت طائفة أخرى على طريق آخر (١) إنه كاهن، وقالت طائفة: عراف وقالت طائفة: شاعر) (٢) والوليد قاعد على باب المسجد نصبوه حكمًا، فإذا سئل عن رسول الله - ﷺ - قال: صدق أولئك، يعني المقسمين (٣).\nوقال مقاتل بن حيان: هم قوم اقتسموا القرآن فقال بعضهم: سحر، وقال بعضهم: سحر، وقال بعضهم: كذب، وقال بعضهم: شعر، وقال بعضهم: أساطير الأولين (٤)، وقال ابن زيد: هم الذين\n_________\n= ففرقوه وجعلوه أعضاء وبطريق ابن أبي نجيح عن مجاهد أيضًا قال: أهل الكتاب فرقوه وبدلوه في \"جامع البيان\" ١٤/ ٦٣.\n(١) في (أ): أخرى.\n(٢) سقط من (م).\n(٣) ذكر الفراء نحوًا من هذا وباختصار في \"معاني القرآن\" ٢/ ٩١، ولم ينسبه إلى أحد، فقال: والمقتسمون رجال من أهل مكة بعثهم أهل مكة على عقابها ...، والطبري بقوله: وقال بعضهم: هم قوم اقتسموا طرق مكة ... \"جامع البيان\" ١٤/ ٦٣، ولم يذكرا العدد ولا الوليد. وإنما ذكره بلفظه البغوي في \"معالم التنزيل\" تعليقًا ٤/ ٣٩٤.\n(٤) أسند الطبري إلى قتادة وابن زيد، وذكر عنهما نحو هذا في \"جامع البيان\" ١٤/ ٦٤، وأخرج ابن أبي حاتم عن مجاهد في قوله ﴿الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (٩١)﴾ قال: هم رهط من قريش عضهوا كتاب الله: فزعم بعضهم أنَّه سحر، =","vol":"15","page":520},{"text":"تقاسموا لصالح (﵇) (١) وأرادوا تبييته، وقرأ قول الله ﷿ ﴿وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ (٤٨) قَالُوا تَقَاسَمُوا بِاللَّهِ﴾ (٢) الآية.\n\n<span data-type=\"title\" id=toc-2270>٩١ </span>- قوله ﷿ (٣) ﴿الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (٩١)﴾\nيعني عضهوا كتاب الله ونبيه وأمره، أي: كذبوا، وقوله (عضين) قال بعضهم: هو جمع عضو وهو مأخوذ من قولك (٤) عضيت الشيء تعضيه (٥) إذا فرقته، قال رؤبة: وليس دين الله بالمعضي (٦)\n_________\n= وزعم بعضهم أنَّه كهانة وزعم بعضهم أنَّه أساطير الأولين. \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٣٧ (٢٤٥١).\n(١) في (أ): علمائهم، والظاهر أنَّه تصحيف.\n(٢) تمام الآية ﴿لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ﴾ [النمل: ٤٩].\n(٣) زيادة من (م).\n(٤) في (ز): قولهم، وفي (أ): قوله.\n(٥) في (م): لعضيه غير منقوطة.\n(٦) هذا شطر من رجزه من قصيدة مطلعها:\nدانيت أروى والديون تقضى ... فمطلت بعضًا وأدت بعضا\nوليس دين الله بالمعضي\nوقال الفراء، وقوله: ﴿الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (٩١)﴾ يقول: فرقوه إذ جعلوه سحرًا وكذبًا وأساطير الأولين و(العضون) في كلام العرب: السحر بعينه، ويقال: عضوه، أي: فرقوه كما تعضى الشاة والجزور، وواحد العضين عضة، رفعها عضون ونصبها وخفضها عضين. \"معاني القرآن\" للفراء ٢/ ٩٢.","vol":"15","page":521},{"text":"يعني بالمفرق، وقال آخر:\nوعضى بني عوف فأما عدوهم ... فأرضى وأما العز منهم فغيرا (١)\nيعني بقوله (عضى بني عوف) سباهم وقطعهم بلسانه، وقال آخرون: بل هو جمع عضة، يقال: عضه وعضين مثل بره (٢) وبرين، وكره (٣) وكرين، وقله (٤) وقلين، وعزه (٥) وعزبن،\n_________\n(١) لم أعرف قائله وهكذا ذكره الطبري بقوله: وقال الآخر: وعضى ...\n(٢) قال ابن منظور، والبره: الترارة، \"لسان العرب\" لابن منظور ١٣/ ٤٧٦، وكذا قال الفيروزآبادي في \"القاموس المحيط\" (ص ١٦٠٤)، وهي الحلقة من صفرا أو غيره تجعل في أنف البعير. هامش \"معاني القرآن\" ٢/ ٩٢.\n(٣) قال ابن منظور: جمل كره: شديد الرأس، \"لسان العرب\" ١٣/ ٥٣٦ (كره).\n(٤) ذكره الفراء عن بعض بني أسد: مثل المقالي ضربت قلينها من القُلَة، وهي لعبة للصبيان، وقال المحقق -النجار- المقالي جمع المقلي أو المقلاء، والقلون -القُلين- جمع القلة، والقلة والمقلاء عودان يلعب بهما الصبيان، فالقلة خشبة قدر زراع تنصب والمقلاء يضرب به القلة. \"معاني القرآن\" ٢/ ٩٢.\n(٥) قال السمين الحلبي في مادة (عزو): عزين أي حِلقًا حِلقًا وجماعة جماعة، والواحد عِزة وأصلها عزوة فحذفت اللام، وجُمع جمعَ سلامة جبرالها نحو سنين، وهي كل جماعة اعتزاؤها واحد، وقيل: هي الجماعات في تفرقة، وأصلها من عزوته فاعتزى، أي: نسبته فانتسب فكأنهم الجماعة المنتسب بعضهم إلى بعض إما في الولادة وإما في المصاهرة، ومنه الاعتزاء في الحرب، وفي الحديث: \"من تعزى بعزاء الجاهلية فأعِضُّوه بهن أبيه ولا تكنوا\"، يعني من انتسب نسب الجاهلية فقولوا له: اعضض بظر امك وقيل: هو من قولهم: عزى عزاء فهو عز إذا صبر وتعزى بصبر، قيل: فعلى هذا كأنها اسم للجماعة يتأسى بعضهم ببعض. \"عمدة الحفاظ\" ٣/ ٧٢ باب العين.","vol":"15","page":522},{"text":"وأصله: عضيهة (١) ذهبت هاؤها الأصلية كما نقصوا الهاء من الشفة، وأصلها: (شفهة و) (٢) من الشاة وأصلها: شاهة، يدل على ذلك التصغير، تقول: شفيهة وشويهة، ومعنى العضه: الكذب والبهتان، وفي الحديث: \"لا يعضه بعضكم بعضًا\" (٣).\n\n<span data-type=\"title\" id=toc-2271>٩٢ </span>- قوله ﷿: ﴿فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ (٩٢)﴾\nيوم القيامة.\n\n<span data-type=\"title\" id=toc-2272>٩٣ </span>- ﴿عَمَّا كَانُوا يَعْمَلُونَ﴾\nفي الدنيا.\nروى أنس ﵁ عن النبي - ﷺ - في هذِه الآية قال: عن لا\n_________\n(١) في (ز)، (م): عضهة، بدون الياء.\n(٢) كذا في (ز)، (م)، \"معالم التنزيل\" للبغوي ٤/ ٣٩٤، وفي (أ): شفيهة بزيادة الياء وحذف الواو.\n(٣) الحديث في \"المسند\" للإمام أحمد ٥/ ٣١٣ (٢٢٦٦٨) برواية عبادة بن الصامت - ﵁ - قال: أخذ علينا رسول الله - ﷺكما أخذ على النساء ستًّا أن لا تشركوا بالله شيئًا ولا تسرفوا ولا تزنوا ولا تقتلوا أولادكم ولا يعضه بعضكم بعضا ولا تعصوني في معروف ... الحديث وفي ٥/ ٣٢٠ (٢٢٧٣٣) عنه بدون كلمة (ستا) وبلفظ: أن لا نشرك بالله شيئًا ولا نسرق ولا نزني ولا نقتل أولادنا ولا نغتب ولا يعضه بعضنا بعضا ... الحديث، ونحوه في صحيح مسلم كتاب الحدود، باب الحدود كفارات لأهلها (١٧٠٩)، قال الجزري: أي لا يرميه بالعضيهة، وهي البهتان والكذب، وقد عضهه يعضهه عضها. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٥٤ (عضه).","vol":"15","page":523},{"text":"إله إلا الله (١)، وقال عبد الله - ﵁ - والذي لا إله غيره ما منكم من أحد إلا وسيخلو الله به يوم القيامة فيقول: يا ابن آدم: ماذا غرك مني؟ ابن آدم: ماذا عملت فيما علمت؟ ابن آدم: ماذا أجبت المرسلين (٢)؟\nواعترضت الملاحدة (٣) بأبصار كليلة وأفهام عليلة على هذِه الآية وعلى قوله تعالى ﴿فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (٣٩)﴾ (٤) وحكموا عليهما (٥) بالتناقض والجواب عنه ما روى علي بن طلحة عن ابن عباس - ﵄ - في قوله ﷿: ﴿لَنَسْأَلَنَّهُمْ أَجْمَعِينَ * عَمَّا كَانُوا يَعْمَلُونَ﴾ ثم قال: ﴿فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (٣٩)﴾ قال: (لا يسألهم) (٦) هل علمتم كذا وكذا؛ لأنه أعلم بذلك منهم، ولكن يقول لهم: لم عملتم كذا وكذا (٧)؟ واعتمد قطرب هذا القول وقال: السؤال على ضربين: سؤال استعلام واستخبار وسؤال تقرير وتوبيخ، فقوله: ﴿فَيَوْمَئِذٍ لَا\n_________\n(١) أسنده الطبري هكذا مرفوعًا وإلى مجاهد مقطوعًا في \"جامع البيان\" ١٤/ ٦٧، وذكره البغوي عن محمد بن إسماعيل قال، قال: عدة من أهل العلم عن قوله لا إله إلا الله. \"معالم التنزيل\" ٤/ ٣٩٤.\n(٢) أسنده الطبري وزاد بعد قوله: سيخلو الله به يوم القيامة كما يخلو أحدكم بالقمر ليلة البدر فيقول: الحديث. \"جامع البيان\" ١٤/ ٦٧.\n(٣) سقط من (أ).\n(٤) الرحمن: ٣٩.\n(٥) في (أ)، (م): عليها.\n(٦) في (أ): لا يقول لهم، والمثبت من (ز)، (م) وهو الموافق لما في \"جامع البيان\" للطبري فيما سبق، وفي \"معالم التنزيل\" ٤/ ٣٩٤.\n(٧) أسند الطبري فيما سبق وذكره البغوي تعليقًا في \"معالم التنزيل\".","vol":"15","page":524},{"text":"يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (٣٩)﴾ يعني: استعلامًا واستخبارًا؛ لأنه كان عالمًا بهم قبل أن يخلقهم (١) وقوله: ﴿لَنَسْأَلَنَّهُمْ أَجْمَعِينَ﴾ يعني: (تقريعًا وتقريرًا) (٢) (ليريهم العذر في تعذيبه إياهم) (٣) وقال عكرمة: سألت مولاي عبد الله بن عباس - ﵄ - عن (٤) الآيتين فقال: إن يوم القيامة يوم طويل وفيه مواقف يسألون في بعض المواقف ولا يسألون في بعضها، ونظيرهما قوله تعالى: ﴿هَذَا يَوْمُ لَا يَنْطِقُونَ (٣٥)﴾ (٥) وقال في آية أخرى ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِنْدَ رَبِّكُمْ تَخْتَصِمُونَ (٣١)﴾ (٦) (٧) وقال بعضهم: ﴿فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ﴾ إذا كان المذنب مكرها مضطرًا، و﴿لَنَسْأَلَنَّهُمْ﴾ إذا كانوا مختارين، وقيل: لا يسأل إذا كان الذنب في حال الصبا أو الجنون أو النوم.\nبيانه قوله - ﷺ -: \"رفع القلم عن ثلاثة\" (٨)، وقوله تعالى\n_________\n(١) في (أ): خلقهم.\n(٢) في (م): تقريرًا وتوبيخًا.\n(٣) في (ز): لنريهم العذر في تعذيبنا إياهم، وفي (م): لنريهم العذر في توبيخنا وتعذيبنا إياهم.\n(٤) سقط من (م).\n(٥) المرسلات: ٣٥.\n(٦) الزمر: ٣١.\n(٧) ذكر البغوي عن عكرمة، عن ابن عباس ﵄ نحوه في \"معالم التنزيل\" ٤/ ٣٩٥، وذكر القرطبي بعضه من قول عكرمة في \"الجامع لأحكام القرآن \" ١٠/ ٦١.\n(٨) في (م): ثلاث، والحديث أخرجه أبو داود في كتاب الحدود، باب في المجنون يسرق أو يصيب حدًا (٤٣٩٨) عن عائشة ﵂ مرفوعًا بلفظ: \"رفع =","vol":"15","page":525},{"text":"(﴿لَنَسْأَلَنَّهُمْ أَجْمَعِينَ﴾ إذا كان عملهم خارجًا عن هذِه الأحوال، وقيل: لا يسأل إذا كان الذنب في حال وقيل: لا يسأل إذا كان الذنب في حال الكفر، وقوله) (١) ﴿لَنَسْأَلَنَّهُمْ﴾ يعني: المؤمنين، بيانه قوله ﷿ ﴿قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ مَا قَدْ سَلَفَ﴾ (٢)، وقوله - ﷺ -: \"إن (٣) الإسلام يجب ما قبله\" (٤).\n_________\n= القلم عن ثلاثه: عن النائم حتَّى يستيقظ، وعن المبيلى حتَّى يبرأ، وعن الصبي حتَّى يكبر\" وبرقم (٤٤٠٣) عن علي - ﵁ - عن النبي - ﷺ - قال: \"رفع القلم عن ثلاثة؛ عن النائم حتَّى يستيقظ: عن الصبي حتَّى يحتلم وصت المجنون حتَّى يعقل\" وأخرجه الترمذي في أبواب الحدود، باب ما جاء فيمن لا يجب عليه الحد (١٤٢٣)، عن علي - ﵁ - مرفوعًا بلفظ: \"رفع القلم عن ثلاثة: عن النائم حتى يستيقظ وعن الصبي حتَّى يشب وعن المعتوه حتَّى يعقل\" ثم قال الترمذي: وفي الباب عن عائشة ﵂، حديث علي - ﵁ - حديث حسن غريب من هذا الوجه، وقد روى من غير وجه عن علي - ﵁ -، أقول قد ذكره أبو داود فيما سبق بعدة طرق مرفوعًا وموقوفًا، وقد ذكره البخاري تعليقًا عنه - ﵁ - بلفظ: \"ألم تعلم أن القلم رفع عن ثلاثة: عن المجنون حتَّى يفيق وعن الصبي حتَّى يدرك وعن النائم حتَّى يستيقظ\"، كتاب الطلاق، باب الطلاق في الإغلاق والكره، ونحوه في كتاب الحدود، باب لا يرجم المجنون ..\n(١) سقط من (م).\n(٢) الأنفال: ٣٨.\n(٣) سقط من (م).\n(٤) أخرجه أحمد في \"المسند\" برواية عمرو بن العاص قال: فقال لي رسول الله - ﷺ -: \"يا عمرو: أما علمت أن الهجرة تجب ما قبلها من الذنوب، يا عمرو: أما علمت أن الإسلام يجب ما كان قبله من الذنوب\" ٤/ ٢٠٥ (١٧٨٢٧)، وأصل الحديث في \"صحيح مسلم\" -كتاب الإيمان، باب كون الإسلام يهدم ما قبله ... (١٢١) =","vol":"15","page":526},{"text":"<span data-type=\"title\" id=toc-2273>٩٤ </span>- قوله (١) ﷿ ﴿فَاصْدَعْ﴾\nقال ابن عباس - ﵁ -: فأظهر (٢). وقال الوالبي عنه فامضه (٣).\nوقال عطية عنه: إفعل ما تؤمر، وقال الضحاك: أعِلم.\nوقال الأخفش: افرق. وقال مؤرج (٤) أفصل.\nوقال سيبويه اقض. ﴿بِمَا تُؤْمَرُ﴾ يعني: بأمرنا (٥) ما المصدر، وأصل الصدع الفصل والفرق، قال أبو ذؤيب:\n_________\n= برواية عمرو بن العاص - ﵁وهو في سياق الموت فبكى طويلًا .. فقال: إن أفضل ما نعد شهادة أن لا إله إلا الله وأن محمدًا رسول الله، إني كنت .. فلما جعل الله الإسلام في قلبي أتيت النبي - ﷺ - فقلت: أبسط يمينك فلأبايعك فبسط يمينه، قال: فقضبت يدي قال: \"مالك يا عمرو؟ \" قال قلت: أردت أن اشترط قال: \"تشترط بماذا؟ \" قلت، أن يغفر لي: قال: \"أما علمت أن الإسلام يهدم ما كان قبله؟ وأن الهجرة تهدم ما كان قبلها، وأن الحج يهدم ما كان قبله\" الحديث ونحوه في \"صحيح ابن خزيمة\" -كتاب المناسك، باب ذكر البيان أن الحج يهدم ما كان قبله من الذنوب والخطايا (٢٥١٥).\n(١) سقط من (أ).\n(٢) في (ز)، (م): أظهر وفي \"معالم التنزيل\": أظهره، وذكر ذلك عن ابن عباس ﵄ تعليقًا ٤/ ٣٩٥، ولم يذكره الطبري بل أسند القولين بعده في \"جامع البيان\" ١٤/ ٦٨.\n(٣) في (أ): فأمض.\n(٤) سقط من (أ)، وفي (م): المؤرج والمثبت من كتب التراجم؛ لأنه: مؤرج بن عمرو السدوسي النحوي، أبو فيد البصري. \"تاريخ بغداد\" للخطيب ١٣/ ٢٥٨، \"السير\" للذهبي ٩/ ٣٠٩.\n(٥) في (ز): بأمر فما.","vol":"15","page":527},{"text":"وكأنهن ربابة وكأنه ... يفيض على القداح وبصدع\nأي يفصل ويفرق على القداح، أمر رسول الله - ﷺ - في هذِه الآية بإظهار الدعوة.\nوروى موسى بن عبيدة، عن أخيه عبد الله بن عبيدة قال: ما زال النبي - ﷺ - مستخفيًا حتَّى نزلت ﴿فَاصْدَعْ بِمَا تُؤْمَرُ﴾ فخرج هو وأصحابه (١)، وقال مجاهد: أراد الجهر بالقرآن في الصلاة (٢).\n﴿وَأَعْرِضْ عَنِ الْمُشْرِكِينَ﴾\nمنسوخ بآية القتال (٣).\n\n<span data-type=\"title\" id=toc-2274>٩٥ </span>- قوله ﷿: ﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (٩٥)﴾\nيقول جل ثناؤه لنبيه - ﷺ -: فاصدع بأمر الله ولا تخف شيئًا سوى\n_________\n(١) هكذا أسند الطبري هذا الأثر في \"جامع البيان\" ١٤/ ٦٨، وذكره البغوي بلفظ: وروى عن عبد الله ... \"معالم التنزيل\" ٤/ ٣٩٥، وكذا ذكره القرطبي تعليقًا في \"الجامع لأحكام القرآن\" ١٠/ ٦٢، والأثر مرسل وضعيف، إلا أن ابن كثير قال: وقال أبو عبيدة عن عبد الله بن مسعود: ما زال النبي - ﷺ - ...، ولم ينسبه إلى أحد، فانظر \"تفسير القرآن العظيم\" لابن كثير ٨/ ٢٨٣، وتبعه على ذلك السيوطي في \"الدر المنثور\" ٤/ ١٩٩، ونسبه إلى الطبري خطًّا فسبحان من لا ينسى.\n(٢) أسنده الطبري فيما سبق إلى مجاهد.\n(٣) قوله تعالى ﴿كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ﴾ [البقرة: ٢١٦] وقد أسند ابن أبي حاتم إلى عبد الله بن عباس ﵄ ﴿وَأَعْرِضْ عَنِ الْمُشْرِكِينَ﴾ قال: نسخه قوله تعالى ﴿فَاقْتُلُوا الْمُشْرِكِينَ﴾ [التوبة: ٥]. \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٧٤ (١٢٤٥٥).","vol":"15","page":528},{"text":"الله، فإن الله كافيك من عاداك وآذاك كما كفاك المستهزئين وهم من قريش، ورؤساؤهم خمسة نفر: الوليد بن المغيرة بن عبد الله بن عمرو بن مخزوم -وكان رأسهم- والعاص بن وائل بن هشام بن سعيد بن سعد (ابن سهم السهمي) (١) والأسود بن المطلب بن الحارث بن عبد العزى (٢) أبو زمعة -وكان رسول الله - ﷺ - قد دعا عليه فقال: اللهم (٣) أعم بصره وأثكله بولده (٤) - والأسود بن عبد (٥) يغوث بن وهب بن عبد مناف بن زهرة، والحارث بن قيس بن الطلاطله وأمه غيطلة، فأتى جبريل ﵇ محمدًا - ﷺ - والمستهزئون يطوفون بالبيت -فقام جبريل ﵇ وقام النبي (٦) - ﷺ - إلى جنبه فمر به الوليد بن المغيرة، فقال جبريل ﵇ يا محمد: كيف تجد هذا؟ قال: \"بئس العبد (٧) عبد الله\" قال: قد كفيت (٨) وأومأ إلى ساق\n_________\n(١) سقط من (م).\n(٢) وفي \"معالم التنزيل\" للبغوي ٤/ ٣٩٥، وا لأسود بن عبد المطلب بن الحارث بن أسد ابن عبد العزى بن زمعة، وهو خطأ فالأسود هو أبو زمعة ابن المطلب، وليس ابن عبد المطلب، وعبد العزى بن قصي وليس ابن زمعة، بل زمعة هو ابن الأسود. فانظر \"جمهرة أنساب العرب\" لابن حزم (ص ١١٨ - ١١٩).\n(٣) من (ز)، (م).\n(٤) في (م): ولده، أعني بنزع الخافض.\n(٥) من (ز)، (م).\n(٦) في (ز): رسول الله.\n(٧) زيادة من (أ).\n(٨) كذا في (أ)، \"معالم التنزيل\" للبغوي ٤/ ٣٩٥، \"جامع البيان\" للطبري ١٤/ ٧٠، وفي (ز): كيفية، وفي \"الدر المنثور\" للسيوطي ٤/ ٢٠٠: كفيتكه.","vol":"15","page":529},{"text":"الوليد فمر برجل من خزاغة (١) نبال (٢) يريش نباله وعليه بردان (٣) وهو يجر إزاره فتعلقت (٤) شظية (٥) من نبل بإزاره فمنعه الكبر أن يتطامن (٦) وينتزعها منه وجعلت تضرب ساقه فخدشته (٧) فمرض منه ومات -وقال الكلبي (٨) تعلق سهم بثوبه فأصاب أكحله (٩) فقطعه فمات- ومر به\n_________\n(١) قبيلة من الأزد، من القحطانية وهم بنو عمرو بن ربيعة وهو لحي بن حارثة بن عمرو بن مزيقياء -الَّذي هو أبو خزاعة كلها- كانوا بأنحاء مكة في مر الظهران وما يليه فيهم بطون كثيرة منهم: بنو المصطلق بن سعد بن عمرو بن لحي، بنو كعب بن عمرو، بنو عدي بن عمرو، بنو مليح بن عمرو، وبنو عوف بن عمرو، \"معجم قبائل العرب\" لعمر كحالة ١/ ٣٣٨، وقال الطبري: ومن خزاعة الحارث بن الطلاطلة بن عمرو بن الحارث بن عمرو. \"جامع البيان\" ١٤/ ٧٠، إذًا فبنو الطلاطلة أيضًا من خزاعة ويقال لهم: عياطل وبنو غيطلة، نسبة إلى أُمهم غيطلة.\n(٢) ووصف في الرواية الثانية -عند الطبري- أنَّه: قين لخزاعة.\n(٣) في (م): برد يماني، وفي \"معالم التنزيل\" للبغوي: برد يمان.\n(٤) في (أ): تعلقت.\n(٥) عند الطبري أيضًا: البردة، لغة في البرة، وهي الحلقة من صفر نحوه يريد بها ما يتطاير من الحديد عند الطرق بالمطارق، والشررة. هامش \"جامع البيان\" ١٤/ ٧٠، وقال ابن منظور في مادة (شظي): والشظية عظم الساق وكل فلقة من شيء شظية، والشظية: شقة من خشب أو قصب أو فضة أو عظم .. وقال أبو حنيفة: الشظية القوس؛ لأن خشبها شظيت أي فلقت. \"لسان العرب\" لابن منظور ١٤/ ٤٣٣.\n(٦) في (م)، \"جامع البيان\" للطبري: يطأ من، وعند البغوي: يطأطئ رأسه فينتزعها منه.\n(٧) في (أ): فخدشه.\n(٨) أخطأ ناسخ (م) حيث كتب: الكتبي.\n(٩) في (م): الححكة، هكذا غير مشكل.","vol":"15","page":530},{"text":"العاص بن وائل، فقال جبريل ﵇: كيف تجد هذا يا محمد؟ قال: \"بئس العبد عبد الله\" فأشار جبريل ﵇ إلى أخمص رجله، وقال: قد كفيت فخرج على راحلته ومعه ابنان له يتنزه فنزل شعبًا من (١) تلك الشعاب فوطئ على شبرقة فدخلت منها شوكة في أخمص رجله فقال: لدغت (٢) وطلبوا فلم يجدوا شيئًا وانتفخت رجله، صارت مثل عنق البعير (٣) فمات مكانه، ومر به الأسود بن المطلب، فقال جبريل ﵇: كيف هذا؟ فقال: \"عبد سوء\" فأشار بيده (٤) إلى عينيه وقال: قد كفيت، فعمي -قال ابن عباس -﵄-: ورماه جبريل ﵇ بورقة خضراء فذهب بصره، ووجعت عينه، فجعل يضرب برأسه الجدار حتَّى هلك- وفي رواية الكلبي: أتاه جبريل ﵇ وهو قاعد في أصل شجرة ومعه غلام له فجعل ينطح رأسه (٥) بالشجرة ويضرب وجهه بالشوك، واستغاث بغلامه، فقال غلامه: لا أرى أحدًا يصنع بك شيئًا غير نفسك، حتَّى مات وهو يقول: قتلني رب محمد، ومر به الأسود بن عبد (٦) يغوث، فقال جبريل: كيف تجد هذا؟ فقال: \"بئس العبد (٧) عبد الله على أنَّه خالي\" فقال: قد\n_________\n(١) في (م): في.\n(٢) سقط من (م).\n(٣) في (أ): بعير، وفي (م): بعيره.\n(٤) سقط من (أ).\n(٥) مكررة في (م).\n(٦) سقط من (أ)، (م).\n(٧) زيادة من (أ)، سقط من (ز)، (م).","vol":"15","page":531},{"text":"كفيت، وأشار إلى بطنه فاستسقى بطنه فمات حبنًا (١) وفي رواية الكلبي: أنَّه خرج من أهله (٢) وأصابه السموم واسودّ حتَّى صار حبشيًّا وأتى أهله فلم يعرفوه وأغلقوا دونه الباب حتَّى مات، وهو يقول: قتلني رب محمد، ومر به الحارث بن قيس فقال جبريل ﵇: يا محمد: كيف تجد هذا؟ قال: \"عبد سوء\"، فأومأ إلى رأسه وقال: قد كفيت فامتخط (٣) قيحًا فقتله الله تعالى (٤).\n_________\n(١) في (أ)، (م): حينًا، والمثبت الموافق لما في \"جامع البيان\" للطبري ١٤/ ٧٠، قال ابن الأثير: الحَبن بالتحريك: وهو عظم البطن .. وفي حديث عقبة: \"أتموا صلاتكم ولا تصلوا صلاة أم حبين\" هي دويبة كالحرباء عظيمة البطن إذا مشت تطأطئ رأسها كثيرًا وترفعه لعظم بطنها فهي تقع على رأسها وتقوم فشبه بها صلاتهم في السجود مثل الحديث الآخر في نقرة الغراب.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير (حبن) ١/ ٣٣٥، وقال الفيروزآبادي: الحبن: داء في البطن يعظم منه ويرم، وقد حبن حبنًا وهو أحبن وهي حبناء. \"القاموس المحيط\".\n(٢) في (م): أقمله.\n(٣) هكذا في \"جامع البيان\" للطبري ١٤/ ٧٠، وفي \"معالم التنزيل\" للبغوي ٤/ ٣٩٦ وعند ابن هشام: امتخض.\n(٤) هذا الأثر ذكر ابن هشام في \"السيرة النبوية\" نحوه عن محمد بن إسحاق قال: حدثني يزيد بن رومان عن عروة بن الزبير أو غيره من العلماء أن جبريل ﵇ أتى رسول الله - ﷺ - وهم يطوفون بالبيت ... ومر به الوليد بن المغيرة فأشار إلى أثر جرح بأسفل كعب رجله، كان أصابه قبل ذلك بسنين وهو يجر سبله، وذلك أنَّه مر برجل من خزاعة وهو يريش نباله فتعلق سهم من نبله بإزاره فخدش في رجله ذلك الخدش، وليس بشيء فانتقض به فقتله، ومر به العاص بن وائل، فأشار إلى أخمص رجله فخرج على حمار له يريد الطائف، فربض به على شبارقة فدخلت =","vol":"15","page":532},{"text":"وقال ابن عباس (١) - ﵄ -: إنه كان (٢) أكل حوتًا مالحًا فأصابه العطش فلم يزل يشرب عليه من (٣) الماء حتَّى انقد (٤) بطنه فمات (٥)، فذلك قوله تعالى ﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ﴾ يعني بك وبالقرآن.\n_________\n= في أخمص رجله شوكة فقتلته، ومر به الحارث بن الطلاطلة، فأشار إلى رأسه فامتخض قيحًا، فقتله. \"السيرة النبوية\" لابن هشام ٢/ ٥١ - ٥٢، \"الروض الأنف\" للسهيلي ٢/ ١٦٣، ونحوه في \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٦٢، \"روح المعاني\" للألوسي ١٤/ ٨٦، وبلفظ المؤلف ذكره البغوي في \"معالم التنزيل\".\n(١) أسند البيهقي إلى ابن عباس ﵄ في قول الله ﷿ ﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (٩٥)﴾ قال: المستهزئون: الوليد بن المغيرة والأسود بن عبد يغوث الزهري، والأسود بن المطلب أبو زمعة من بني أسد بن عبد العزى، والحارث بن غيطلة السهمي، والعاص بن وائل، فأتاه جبريل ﵇ شكاهم إليه رسول الله - ﷺ - فأراه الوليد بن المغيرة فأومأ جبريل! ﵇ إلى أبجله، فقال: \"ما صنعت؟ \" قال كفيته .. وأما الحارث بن عنطلة فأخذه الماء والأصفر في بطنه حتَّى خرج من فيه فمات منها .. الحديث. \"دلائل النبوة\" باب قول الله ﷿ ﴿فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ (٩٤) إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (٩٥)﴾ الآية. وما ظهر في كفاية الله المستهزئين من الآيات ٢/ ٣١٦ - ٣١٨ ونقله ابن كثير عن البيهقي، ولكن بلفظ: وأما الحارث بن الطلاطلة فأخذه الماء الأصفر في بطنه حتَّى خرج خرؤه من فيه .. الحديث. \"البداية والنهاية\" ٣/ ١٠٥، وأسند الطبري نحوه إلى سعيد بن جبير وقتادة بدون ذكر ابن عباس ﵄ في \"جامع البيان\" ١٤/ ٧٠ - ٧١.\n(٢) زيادة من (م).\n(٣) سقط من (ز).\n(٤) في (ز): البقر.\n(٥) هذا الخبر ذكر ابن هشام في \"السيرة النبوية\"، نحوه، فقال: قال ابن إسحاق: فأقام رسول الله - ﷺ - على أمر الله صابرًا محتسبًا مؤديًا إلى قومه النصيحة على ما =","vol":"15","page":533},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= يلقي منهم من التكذيب والأذى والاستهزاء، وكان عظماء المستهزئين -كما حدثني يزيد بن رومان، عن عروة بن الزبير- خمسة نفر من قومهم وكانوا ذوي أسنان وشرف في قومهم.\nمن بني أسد بن قصي بن كلاب: الأسود بن المطلب بن أسد، أبو زمعة، وكان رسول الله - ﷺفيما بلغني- قد دعا عليه لما كان يبلغه من أذاه واستهزائه به، فقال: \"اللهم أعم بصره، واثكله ولده\".\nومن بني زهرة بن كلاب: الأسود بن عبد يغوث بن وهب بن عبد مناف بن زهرة. ومن بني مخزوم بن يقظة بن مرة: الوليد بن المغيرة بن عبد الله بن عمر بن مخزوم. ومن بني سهم بن عمرو بن هصيص بن كعب: العاص بن وائل بن هشام -قال ابن هشام: العاص بن وائل بن هاشم بن سعيد بن سهم.\nومن بني خزاعة: الحارث بن الطلاطلة بن عمرو بن الحارث بن عبد عمرو بن لؤي بن ملكان فلما تمادوا في الشر وأكثروا برسول الله - ﷺ - الاستهزاء أنزل الله تعالى عليه ﴿فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ (٩٤) إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (٩٥) الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَهًا آخَرَ فَسَوْفَ يَعْلَمُونَ (٩٦)﴾ قال ابن إسحاق: فحدثني يزيد بن رومان عن عروة بن الزبير، أو غيره من العلماء: أن جبريل أتى .. الحديث. \"السيرة النبوية\" ٢/ ٥٠ - ٥١، \"الروض الأنف\" للسهيلي ٢/ ١٦٣، وروى البيهقي بسنده إلى سعيد بن جبير عن ابن عباس ﵄ في قول الله ﷿ ﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (٩٥)﴾ قال: المستهزئون: الوليد بن المغيرة، وا لأسود بن عبد يغوث الزهري والأسود بن المطلب أبو زمعة من بني أسد بن عبد العزى، والحارث بن غيطلة السهمي، والعاص بن وائل، فأتاه جبريل ﵇ شكاهم إليه رسول الله - ﷺ - فأراه الوليد -أبا عمرو- ابن المغيرة فأومأ جبريل ﵇ إلى أبجله فقال: \"ما صنعت؟ \" قال كفيته، ثم أراه الأسود بن المطلب فأومأ جبريل إلى عينيه فقال: \"ما صنعت؟ \" قال كفيته ... الخبر. \"دلائل النبوة\" ٢/ ٣١٦ - ٣١٨ باب قول الله ﷿ ﴿فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ (٩٤)﴾ وما ظهر في كفاية المستهزئين من الآيات وفيه الحارث بن غيطلة، وقال ابن كثير: وهكذا روى عن =","vol":"15","page":534},{"text":"<span data-type=\"title\" id=toc-2275>٩٦ </span>- ﴿الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَهًا آخَرَ فَسَوْفَ يَعْلَمُونَ (٩٦)﴾\n(وعيد لهم) (١).\n\n<span data-type=\"title\" id=toc-2276>٩٧ </span>- قوله ﷿: ﴿وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ (٩٧)﴾.\n\n<span data-type=\"title\" id=toc-2277>٩٨ </span>- ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾\nقال ابن عباس (٢) - ﵄ -: فصل بأمر ربك ﴿وَكُنْ مِنَ السَّاجِدِينَ﴾ أي: من المتواضعين، وقال الضحاك ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ أي: قل: سبحان الله وبحمده ﴿وَكُنْ مِنَ السَّاجِدِينَ﴾ أي: من (٣) المصلين، وروي أن رسول الله - ﷺ - إذا حزبه أمر فزع إلى الصلاة (٤).\n\n<span data-type=\"title\" id=toc-2278>٩٩ </span>- ﴿وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (٩٩)﴾\n_________\n= سعيد بن جبير وعكرمة نحو سياق محمد بن إسحاق به عن يزيد، عن عروة بطوله، إلا أن سعيدًا يقول: الحارث بن غيطلة وعكرمة يقول: الحارث بن قيس، قال الزهري: وصدقا، هو الحارث بن قيس، وأمه غيطلة، \"تفسير القرآن العظيم\" ابن كثير ٨/ ٢٨٥.\n(١) سقط من (م).\n(٢) لم أجد أحدًا أسند قول ابن عباس ﵄ وقول الضحاك إلا أن البغوي ذكر القولين هكذا تعليقًا في \"معالم التنزيل\" ٤/ ٣٩٧.\n(٣) سقط من (ز)، (م).\n(٤) أخرجه أبو داود كتاب الصلاة، باب وقت قيام النبي - ﷺ - من الليل، عن حذيفة - ﵁ - (١٣١٩)، وبلفظ: كان النبي - ﷺ - إذا حزبه أمر صلى، وكذلك في \"المسند\" ٥/ ٣٨٨ (٢٣٢٩٩)، وصححه الألباني في \"صحيح الجامع الصغير\" (٤٧٠٣)، أما بلفظ المؤلف ذكره الطبري في \"جامع البيان\" ١٤/ ٧٣، ولم يسنده، وكذلك البغوي في \"معالم التنزيل\" ٤/ ٣٩٧.","vol":"15","page":535},{"text":"يعني الموت ومجازه: الموقن به. وروى يونس بن يزيد (١) عن ابن شهاب (٢) أن خارجة بن زيد بن ثابت (٣) أخبره عن أم العلاء ﵂- امرأة من الأنصار بايعت (رسول الله) (٤) - ﷺ - أخبرته: أنهم اقتسموا المهاجرين قرعة، قالت: فطار لنا عثمان بن مظعون - ﵁ -، فأنزلناه في أبياتنا فوجع وجعه الَّذي مات فيه، فلما توفي وغسل وكفن في أثوابه دخل رسول الله - ﷺ - فقلت: (يا عثمان بن مظعون) (٥) رحمة الله عليك أبا السائب فشهادتي عليك لقد أكرمك الله، فقال رسول الله - ﷺ -: \"وما يدريك أن الله أكرمه\" فقلت: بأبي أنت وأمي يا رسول الله فمن؟ فقال رسول الله - ﷺ -: \"أمَّا هو فقد جاءه اليقين والله (٦) إني لأرجو له الخير\" (٧) قالوا: فلما نزلت هذِه\n_________\n(١) في (أ): زيد، والمثبت من (ز)، (م)، وهو الصحيح، فإنه يونس بن يزيد بن أبي النجاد، ثقة إلا أن في حديثه عن الزهري وهما قليلا.\n(٢) أبو بكر الزهري، الحافظ المتقن.\n(٣) أبو زيد الأنصاري، المدني، ثقة، فقيه.\n(٤) في (ز): النبي.\n(٥) لم يذكر في روايات الصحيح.\n(٦) هكذا في (ز)، (م) ولم يذكر في (أ).\n(٧) أخرجه البخاري كتاب الجنائز، باب الدخول على الميت بعد الموت إذا أدرج في كفنه (١٢٣٤)، وفي كتاب الشهادات، باب القرعة في المشكلات (٢٦٨٧)، وفي كتاب مناقب الأنصار، باب مقدم النبي - ﷺ - وأصحابه المدينة (٣٩٢٩)، وفي كتاب الرؤيا، باب تعبير الرؤيا (٧٠٠٣) بزيادات عليه: عمن يكرمه الله؟ فقال رسول الله - ﷺ -: \"أما هو فوالله لقد جاءه اليقين، والله إني لأرجو له الخير، ووالله ما أدري وأنا رسول الله ماذا يفعل بي\" ومن طريق شعيب: ماذا يفعل به، قالت: =","vol":"15","page":536},{"text":"الآية قال النبي - ﷺ -: \"ما أوحي إلى أن أجمع المال وأكون من التاجرين، ولكن أوحى إلى أن ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ (٩٨) وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (٩٩)﴾ \" (١).\n_________\n= وأحزنني فنمت، فرأيت لعثمان عينًا تجري، فأخبرت رسول الله - ﷺ - فقال: \"ذلك عمله\". ولكن المصنف اقتصر على لفظ الطبري في \"جامع البيان\" ١٤/ ٧٤.\n(١) أسند البغوي إلى إسماعيل بن عياش عن شرحبيل بن مسلم، عن الخولاني، عن جبير بن نفير قال: قال رسول الله - ﷺ -: [﴿يَاأَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ﴾ \"وما أوحي إليَّ أن .. \" الحديث. \"معالم التنزيل\" ٤/ ٩٧، وذكره السيوطي في \"الدر المنثور\" ٤/ ٢٠٣ بقوله: أخرج سعيد بن منصور وابن المنذر والحاكم في \"التاريخ\" وابن مردويه والديلمي عن أبي مسلم الخولاني قال: قال رسول الله - ﷺ -: \"ما أوحيّ إليّ أن .. \".","vol":"15","page":537},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد السادس عشر]\n[سورة النحل * الإسراء]\n\nتحقيق\nد/ قاري أحمد دين خوشي","vol":"16","page":1},{"text":"السيرة الذاتية للمحقق\nد/ قاري أحمد دين خوشي\nحصل على درجة الدكتوراه في تخصص الكتاب والسنة من جامعة أم القرى - كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلها:\nمدرسًا بدار الحديث الخيرية.\nمرشدًا بالحرم المكي.\n* * *","vol":"16","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[١٦]","vol":"16","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٩٧/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"16","page":4},{"text":"<span data-type=\"title\" id=toc-2279>١٦ - سُورَة النَّحْلِ</span>","vol":"16","page":5},{"text":"سورة النحل\nمكية إلا قوله تعالى ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ (١)\n_________\n(١) آية: ١٢٦، وتمام الآيات إلى آخر السورة: ﴿وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ * وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ (١٢٧) إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ (١٢٨)﴾.\nقال الإمام النسائي في \"تفسيره\": أنا الحسين بن حريث، أنا الفضل بن موسى عن عيسى بن عبيد، عن ربيع، عن أبي العالية، عن أبي بن كعب - ﵁ - قال: لما كان يوم أحد أصيب من الأنصار أربعة وستون رجلًا ومن المهاجرين ستة منهم حمزة، فمثلوا به، فقالت الأنصار: لئن أصبنا منهم يومًا مثل هذا لنربين عليهم، فلما أن كان يوم فتح مكة فأنزل الله .. فقال رسول الله - ﷺ - \"كفوا عن القوم غير أربعة\" \"تفسير النسائي\" ١/ ٦٤٠، (٢٩٩)، وأخرجه الترمذي أبواب التفسير، سورة النحل بالإسناد المذكور وبلفظه، وقال بعده: هذا حديث حسن غريب من حديث أُبي بن كعب - ﵁ - (٣١٢٩) وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٢٣٩ (٤٨٧)، كتاب البر، باب العفو، قال: أخبرنا عبد الله بن محمد الأزدي ثنا إسحاق بن إبراهيم أنا الفضل بن موسى .. الحديث كذلك، وأخرجه الحاكم بطريق أبي زكريا الغبري قال: حدثنا محمد بن عبد السلام قال: ثنا إسحاق بن الفضل بن موسى ... الحديث كما سبق، وقال بعده: هذا حديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي. \"المستدرك\" ٢/ ٣٩١ (٤٨٤)، والظاهر أن في هذا الإسناد سقط مطبعي؛ حيث قال: إسحاق بن الفضل بن موسى، والصحيح كما عند ابن حبان إسحاق بن إبراهيم، قال: أنبأنا الفضل فانظر \"صحيح ابن حبان \"كما في \"الإحسان\" ٢/ ٢٣٩. وأخرجه عبد الله بن أحمد من طريق سعيد بن محمد قال: ثنا أبو تميلة، ثنا عيسى بن عبيد الكندي، عن الربيع بن أنس .. الحديث، إلا أنَّه لم يذكر غير الأربعة \"المسند\"، فالحديث بسياق النسائي والترمذي وابن حبان حسن؛ لأن عيسى بن عبيد والربيع بن أنس كلاهما صدوق، وبقية الرواة ثقات.","vol":"16","page":7},{"text":"إلى آخر السورة، وهي سبعة آلاف وسبعمائة وسبعة أحرف، وألف وثمانمائة وأربعون كلمة، ومائة وثمان وعشرون آية.\n[١٦٤٤] أخبرنا كامل بن أحمد (١) وسعيد بن محمد (٢)، قال: أخبرنا (٣) محمد بن مطر (٤) قال: حدثنا إبراهيم بن شريك (٥)، قال: حدثنا أحمد بن عبد الله بن يونس (٦)، قال: حدثنا سلام بن سليم (٧) قال: أخبرنا هارون بن كثير (٨) عن زيد بن أسلم (٩)، عن أبيه (١٠)، عن أبي أمامة (١١)، عن أُبي بن كعب (١٢) قال: قال رسول الله - ﷺ -: \"من قرأ سورة النحل لم يحاسبه الله تعالى (بالنعم التي) (١٣) أنعم عليه في دار الدنيا، وأعطي من الأجر كالذي مات وأحسن الوصية\"\n_________\n(١) ابن محمد بن أحمد بن جعفر العزائي، ثقة صحيح الرواية.\n(٢) أبو عثمان الزعفراني الحيري المقرئ، ثقة صالح.\n(٣) في (م): حدثنا.\n(٤) محمد بن جعفر بن محمد بن مطر، عدل ضابط.\n(٥) أبو إسحاق الأسدي، الإمام المحدث الثقة.\n(٦) أبو عبد الله الكوفي، ثقة حافظ.\n(٧) أبو سليمان المدائني، متروك.\n(٨) مجهول.\n(٩) قال ابن حجر: هو تحريف والصواب: زيد بن سالم جهله أبو حاتم.\n(١٠) أسلم والد زيد، والصواب سالم. قال الذهبي: نكرة.\n(١١) الباهلي صدي بن عجلان، صحابي مشهور.\n(١٢) صحابي مشهور.\n(١٣) في (أ): بالنعيم الذي.","vol":"16","page":8},{"text":"وفي رواية <span data-type=\"title\" id=toc-2280>(١) </span>أخرى: \"لم يحاسبه الله يوم القيامة بما أنعم عليه في دار الدنيا فإن مات في يوم تلاها أو ليلة تلاها كان له من الأجر كالذي مات فأحسن الوصية\" (٢).\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n١ - ﴿أتَى أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ (١)﴾.\nقوله ﷿: ﴿أَتَى أَمْرُ اللَّهِ﴾ أي: جاء فدنا ﴿فَلَا تَسْتَعْجِلُوهُ﴾ (٣) واختلفوا\n_________\n(١) من (ز).\n(٢) [١٦٤٤] الحكم على الإسناد:\nحديث موضوع، قال ابن عدي: هارون بن كثير شيخ ليس بمعروف روى عن زيد ابن أسلم، عن أبيه، عن أبي أمامة الباهلي، عن أبي بن كعب - ﵁ -، عن النبي - ﷺ - فضائل القرآن سورة سورة حدث بذلك عنه سلام الطويل بطوله، أخبرنا إبراهيم ابن شريك الآمدي عن أحمد بن يونس عنه .. وهارون غير معروف، ولم يحدث به عن زيد بن أسلم غيره، وهذا الحديث غير محفوظ عن زيد. \"الكامل في ضعفاء الرجال\" ٧/ ٢٥٨٨، وقال الشوكاني: حديث من قرأ فاتحة الكتاب أعطي من الأجر كذا، فذكر فضل سورة إلى آخر القرآن.\nرواه العقيلي عن أبي بن كعب - ﵁ - مرفوعًا، قال ابن المبارك: أظن الزنادقة وضعته وصنعته والآفة من بزيع، وروي بإسناد آخر موضوع أيضًا: رواه ابن أبي داود، والآفة من مخلد بن عبد الواحد ولهذا الحديث طرف كلها باطلة موضوعة ... وقد اغتر به جماعة من المفسرين كالثعلبي والواحدي والزمخشري. ولا جرم فليسوا من أهل هذا الشأن. \"الفوائد المجموعة\" للشوكاني باب فضائل القرآن (ص ٢٩٦)، وانظر \"الموضوعات\" لابن الجوزي، باب في فضائل السور ١/ ٣٩٥ - ٣٩١ (٤٧١).\n(٣) في (أ) فقط، وفي (ز)، (م) بدونها.","vol":"16","page":9},{"text":"في هذا الأمر فقال قوم: هو الساعة.\nقال ابن عباس ﵄ لما أنزل الله تعالى ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (١)﴾ (١) قال الكفار بعضهم لبعض: إن هذا يزعم أن القيامة قد قربت فأمسكوا عن بعض ما كنتم تعملون حتى ننظر ما هو كائن، فلما رأوا أنه لا ينزل شيء قالوا: ما نرى شيئًا فأنزل الله تعالى ﴿اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ﴾ (٢) الآية فأشفقوا وانتظروا قُرب الساعة، فلما امتدت الأيام قالوا: يا محمد! ما نرى شيئًا مما تخوِّفُنا به فأنزل الله سبحانه ﴿أَتَى أَمْرُ اللَّهِ﴾ فوثب النبي (٣) - ﷺ - ورفع الناس رُءُوسهم (٤) إليه فنزلت (٥) ﴿فَلَا تَسْتَعْجِلُوهُ﴾ فاطمأنوا (٦).\n_________\n(١) القمر: ١\n(٢) الأنبياء: ١.\n(٣) في (أ): رسول الله، وفي (ز)، (م)، والمعالم: النبي - ﷺ -.\n(٤) زاد البغوي: وظنوا أنها قد أتت حقيقة. \"معالم التنزيل\" ٥/ ٨، وعند القرطبي: فوثب رسول الله - ﷺ - والمسلمون وخافوا فنزلت ﴿فَلَا تَسْتَعْجِلُوهُ﴾ فاطمأنوا، فقال النبي - ﷺ -: \"بعثت والساعة كهاتين .. \" \"الجامع لأحكام القرآن\" ١٠/ ٦٦.\n(٥) في (أ): فنزل.\n(٦) ذكر البغوي والقرطبي هذا الأثر نحوه عن ابن عباس ﵄، وقال الطبري: حدثنا القاسم قال: حدثني حجاج عن ابن جريج قال: لما نزلت هذِه الآية، يعني ﴿أَتَى أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ﴾ قال رجال من المنافقين بعضهم لبعض: إن هذا يزعم أن أمر الله أتى فأمسكوا عن بعض ما كنتم تعلمون حتى تنظروا ما هو كائن، فلما رأوا أنه لا ينزل شيء قالوا: ما نراه نزل شيء فنزلت ﴿اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ (١)﴾ فقالوا: إن هذا تزعم مثلها أيضًا، فلما رأوا أنه لا ينزل شيء قالوا: ما نراه نزل شيء فنزلت ﴿وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَى أُمَّةٍ مَعْدُودَةٍ لَيَقُولُنَّ مَا يَحْبِسُهُ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (٨)﴾ [هود: ٨] \"جامع البيان\" ١٤/ ٧٥.","vol":"16","page":10},{"text":"ولما نزلت هذِه الآية قال النبي - ﷺ -: \"بعثت أنا والساعة كهاتين -وأشار بأصبعيه (١) - إن كادت لتسبقني\" (٢).\nوقال ابن عباس ﵄: كان بعث النبي - ﷺ - من أشراط الساعة، وإن جبريل ﵇ لما مر بأهل السماوات مبعوثًا إلى محمد - ﷺ - قالوا: الله أكبر قد قامت الساعة (٣)، وقال الآخرون (٤): الأمر هاهنا (٥) العذاب بالسيف، وهذا جواب للنضر بن الحارث حين قال: ﴿اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ﴾ (٦).\n_________\n(١) في (أ): بأصبعه.\n(٢) عند البخاري ومسلم: بعثت أنا والساعة كهاتين أو هكذا ولم يذكرا: ولما نزلت هذِه الآية .. ولا قوله: إن كادت لتسبقني فالبخاري أخرجه في كتاب التفسير، باب تبع سورة النازعات (٤٩٣٦)، عن سهل بن سعد - ﵁ - قال رأيت رسول الله - ﷺ - بأصبعيه هكذا -بالوسطى والتي تلي الإبهام- بعثت أنا والساعة كهاتين، وفي كتاب الرقاق، باب قول النبي - ﷺ -: \"بعثت أنا والساعة كهاتين\" (٦٥٠٤، ٦٥٠٥) عن أنس وأبي هريرة ﵄ وأخرجه مسلم في كتاب الفتن، باب قرب الساعة (٤٢٥٠، ٤٢٥١) عن سهل وأنس ﵄.\n(٣) ذكر هذا الأثر تعليقًا في \"معالم التنزيل\" للبغوي ٥/ ٨، \"أحكام القرآن\" للقرطبي ١٠/ ٦٦، وذكره السيوطي عن ابن مردويه بطريق الضحاك عن ابن عباس ﵄، \"الدر المنثور\" ٤/ ٢٠٤.\n(٤) في (ز)، (م): آخرون.\n(٥) في (أ): هنا.\n(٦) أسند الطبري هذا الأثر إلى سعيد بن جبير ومجاهد وعطاء -﵏- قالوا: القائل لهذا القول هو النضر بن الحارث بن علقمة بن كلدة، من بني عبد الدار، =","vol":"16","page":11},{"text":"فاستعجل العذاب (١) فأنزل الله تعالى هذِه الآية، وهي من الجواب المفصول، فقتل النضر بن الحارث يوم بدر صبرًا، وقال الضحاك <span data-type=\"title\" id=toc-2281>(٢): </span>أمر الله تعالى: الأحكام والحدود، والفرائض، والقول الأول أولى بالصواب؛ لأنه لم يبلغنا أن أحدًا من الصحابة استعجل فرائض الله تعالى قبل أن يفرض عليهم، وأما مستعجلوا العذاب من المشركين فقد كانوا كثيرًا ﴿عَمَّا يُشْرِكُونَ﴾.\n\n٢ - (قوله ﷿) (٣): ﴿الْمَلَائِكَةَ بِالرُّوحِ﴾\nقراءة العامة بضم الياء وكسر الزاي مشدَّدًا (٤) و﴿الْمَلَائِكَةَ﴾ نصبًا (٥) وخففه عظماء أهل مكة والبصرة، يعني ينزل الله تعالى، وقرأ المفضل (فيها وسهل وروح) (٦) وزيد (تَنزَل) بفتح التاء\n_________\n= أسره المقداد بن الأسود - ﵁ -، فلما أمر النبي - ﷺ - بقتل النضر، قال المقداد: أسيري يا رسول الله! قال إنه كان يقول في كتاب الله وفي رسوله ما كان يقول قال فقال ذلك مرتين أو ثلاثًا فقال رسول الله - ﷺ -: \"اللهم أغن المقداد من فضلك\" وقتل النضر مع صاحبيه: عقبة بن أبي معيط، والمطعم بن عدي. بتصرف من \"جامع البيان\" ٩/ ٢٣٢.\n(١) سقط من (أ).\n(٢) أسند الطبري إليه هذا الأثر واعتبره مرجوحًا. \"جامع البيان\" ١٤/ ٧٥ - ٧٦.\n(٣) من (ز)، (م).\n(٤) في (م): مشدد، والأَولى: وكسر الزاي المشددة.\n(٥) في (أ)، (ز): نصب.\n(٦) في (م): فيها روح، أعني بزيادة كلمة (فيها) وإسقاط (وسهل) وتصحيف اسم (روح).","vol":"16","page":12},{"text":"والزاي -من النزول- (الملائكةُ) رفعًا (١) وقرأ الأعمش (تَنْزِل) بفتح التاء وجزم النون وكسر الزاي -من النزول- (الملائكة) رفع، وعلى هاتين القراءتين الفعل للملائكة ﴿بِالرُّوحِ﴾ بالوحي، سماه روحًا؛ لأنه يحيي به القلوب والحق، ويموت به الكفر والباطل، قال عطاء: بالنبوة، نظيرها ﴿يُلْقِي الرُّوحَ مِنْ أَمْرِهِ﴾ وقال قتادة: بالرحمة.\nوقال أبو عبيدة: بالروح يعني مع الروح، وهو جبريل ﵇ ﴿مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ أَنْ﴾ محله النصب بنزع الخافض، مجازه: بأن ﴿أَنْذِرُوا﴾ أعلموا، من قولهم: نذر به، أي: علم ﴿أَنَّهُ﴾ في محل النصب بوقوع الإنذار عليه ﴿لَا إِلَهَ إِلَّا أَنَا فَاتَّقُونِ﴾.\n\n<span data-type=\"title\" id=toc-2282>٣ </span>- قوله ﷿: ﴿خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ تَعَالَى عَمَّا يُشْرِكُونَ (٣)﴾.\n\n<span data-type=\"title\" id=toc-2283>٤ </span>- قوله ﷿: ﴿خَلَقَ الْإِنْسَانَ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ (٤)﴾\nجدل بالباطل، نظيره: ﴿وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا﴾ نزلت (هذِه الآية) (٢) في أبيّ بن خلف الجمحي (٣) حين جاء بالعظم الرميم إلى رسول الله - ﷺ - فقال: يا محمد! أترى (٤) الله تعالى يحيي هذا بعد\n_________\n(١) في (أ)، (ز): رفع.\n(٢) سقط من (أ): والمقصود قوله تعالى: ﴿خلق الإنسان من نطفة فإذا هو خصيم مبين﴾.\n(٣) عند البغوي: وكان ينكر البعث جاء بعظم رميم فقال: أتقول: إن الله تعالى يحيي هذا بعد ما قد رم؟ كما قال جل ذكره: ﴿وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ﴾ والصحيح أن الآية عامة. \"معالم التنزيل\" ٣/ ٦٢.\n(٤) همزة استفهام ساقطة في (أ).","vol":"16","page":13},{"text":"ما رمّ؟ نظيرها قوله تعالى ﴿أَوَلَمْ يَرَ الْإِنْسَانُ أَنَّا خَلَقْنَاهُ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ (٧٧)﴾ إلى آخر السورة (١)، نزلت في (٢) هذِه القصة أيضًا.\n\n<span data-type=\"title\" id=toc-2284>٥ </span>- ﴿وَالْأَنْعَامَ﴾\nيعني الإبل والبقر والغنم ﴿خَلَقَهَا لَكُمْ فِيهَا دِفْءٌ﴾ يعني من (٣) أوبارها وأصوافها وأشعارها ملابس ولحفًا وقطفًا تستدفئون بها ﴿وَمَنَافِعُ﴾ بالنسل والدر والركوب والحمل وغيرها ﴿وَمِنْهَا تَأْكُلُونَ﴾ يعني لحومها.\n\n<span data-type=\"title\" id=toc-2285>٦ </span>- ﴿وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ﴾\nحين تردونها في العشي من مراعيها إلى مباركها التي تأوي إليها، يقال: أراح ماشيته يريحها إراحة والمكان الذي يراح إليه مراح ﴿وَحِينَ تَسْرَحُونَ﴾ أي تخرجونها بالغداة من مراحها لمسارحها، يقال: سرح فلان ماشيته يسرحها سرحًا وسروحًا إذا أخرجها للمرعى (٤) وسرحت الماشية تسرح سرحًا (٥) إذا رعت، وقال قتادة: وذلك أعجب ما يكون إذا راحت عظامًا ضروعها طوالًا أسنمتها (٦).\n_________\n(١) خاتمة سورة يس.\n(٢) سقط من (ز).\n(٣) من (ز).\n(٤) في (ز)، (م): للرعي، والمثبت موافق لما في \"جامع البيان\" للطبري ١٤/ ٨٠.\n(٥) سقط من (م)، وفي (أ): سروحًا، وفي الجامع: سرحًا وسروحًا، فالسرح بالغداة والإراحة بالعشي.\n(٦) أسند الطبري إلى قتادة، قوله تعالى ﴿وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ (٦)﴾ =","vol":"16","page":14},{"text":"<span data-type=\"title\" id=toc-2286>٧ </span>- ﴿وَتَحْمِلُ أَثْقَالَكُمْ﴾\nأحمالكم ﴿إِلَى بَلَدٍ﴾ آخر غير بلدكم، وقال عكرمة (١): البلد مكة ﴿لَمْ تَكُونُوا بَالِغِيهِ﴾ لو تكلفتموه ﴿إِلَّا بِشِقِّ الْأَنْفُسِ﴾ قراءة العامة بكسر الشين، ولها معنيان، أحدهما: الجهد والمشقة، والثاني: النصف بمعنى (٢) لم تكونوا بالغيه إلا بنقص من (٣) القوة وذهاب يشق عليها (٤) حتى لم تكونوا تبلغوه إلا بنصف قوى أنفسكم وذهاب نصفها الآخر، وقرأ أبو جعفر: بشق بفتح الشين، وهما لغتان مثل بَرْق وِبرق وجص وجص ورطل ورطل، و(ينشد قول الشاعر) (٥) بكسر الشين وفتحها:\n_________\n= وذلك أعجت ما يكون إذا راحت عظامًا ضروعها، طوالًا أسمنتها وحين تسرحون إذا سرحت لرعيها. \"جامع البيان\" ١٤/ ٨٠. وقال البغوي: وقدم الرواح؛ لأن المنافع تؤخذ منها بعد الرواح، ومالكها يكون أعجب بها إذا راحت: \"معالم التنزيل\" ٥/ ٩.\n(١) أسند إليه الطبري هذا القول في \"جامع البيان\" ١٤/ ٨٠، وذكره البغوي والقرطبي تعليقًا، فانظر \"معالم التنزيل\" ٥/ ٩، \"الجامع لأحكام القرآن\" ١٠/ ٧١، وذكره ابن أبي حاتم عن عبد الله بن عباس ﵄. \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٧٧ (١٢٤٧٠).\n(٢) في (ز): يعني.\n(٣) من (ز)، (م).\n(٤) في (ز)، (م): منها.\n(٥) سقط من (ز)، وفي (أ): أنشد، والشاعر هو النمر بن تولب: ذكره ابن منظور في \"لسان العرب\" ١٠/ ١٨٤.","vol":"16","page":15},{"text":"وذي إبل يسعى و(يحسبها) (١) له ... أخي (٢) نصب من شقها ودءوب\nويجوز أن يكون بمعنى المصدر من شققت عليه أشق، شقا ﴿إِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ﴾ بخلقه حين خلق لهم هذِه الأشياء وهيأ لهم هذِه المنافع والمرافق.\n\n<span data-type=\"title\" id=toc-2287>٨ </span>- قوله ﷿: ﴿وَالْخَيْلَ﴾\nيعني وخلق الخيل، وهو اسم جنس لا واحد له من لفظه كالإبل والنساء ﴿وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً﴾ يعني وخلقها زينة لكم مع المنافق التي فيها، واستدل بعض الفقهاء بهذِه الآية على تحريم لحوم الخيل، فروى سعيد بن جبير عن ابن عباس ﵄ أنه سئل عن أكل لحوم الخيل فكرهها وتلا هذِه الآية ﴿وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً﴾ وقال: هذِه للركوب، وقرأ التي قبلها ﴿وَالْأَنْعَامَ خَلَقَهَا لَكُمْ﴾ الآية (٣) وقال: هذِه للأكل (٤).\nوقال الحكم (٥): لحوم الخيل حرام في كتاب الله تعالى: ثم قرأ\n_________\n(١) في (أ)، (ز): يحبسها، والمثبت موافق لما في \"لسان العرب\" لابن منظور ١٠/ ١٨٤. \"جامع البيان\" للطبري ١٤/ ٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٧٢.\n(٢) في (أ): أخا، والمثبت موافق للمراجع المذكورة.\n(٣) سقط من (أ).\n(٤) أسند الطبري هذا الأثر في \"جامع البيان\" ١٤/ ٨٢ بطريق عبد الرحمن بن أبي ليلى عن منهال بن عمرو، عن سعيد.\n(٥) أسند إليه الطبري هذا الأثر فيما سبق.","vol":"16","page":16},{"text":"هذِه الآية والتي قبلها وقال: هذِه للأكل وهذِه للركوب، وإلى هذا ذهب أبو حنيفة وأصحابه (١) ومالك وغيرهما من العلماء واحتجوا (في ذلك أيضًا) (٢)\n[١٦٤٥] بما أخبرنا (أبو عبد الله) (٣) ابن فنجويه الدينوري (٤) قال: حدثنا أبو بكر السني (٥) قال: أخبرنا أبو عبد الرحمن النسائي (٦) قال: أخبرنا إسحاق بن إبراهيم (٧) قال: أخبرنا بقية بن الوليد (٨) قال أخبرني ثور بن يزيد (٩)، عن صالح بن يحيى بن المقدام بن معد يكرب (١٠)،\n_________\n(١) زيادة من (م): وفيها: أبو حنيفة وأصحابه ومالك غيرهم.\n(٢) من (ز) وفي (م): بحذف كلمة أيضًا.\n(٣) في (ز): أبو عبد الله الدينوري وفي (أ)، (م) ابن فنجويه فقط، وهو بقية المشايخ أبو عبد الله الحسين بن محمد بن الحسين بن عبد الله بن صالح بن شعيب بن فنجويه الثقفي الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) أحمد بن محمد بن إسحاق، الدينوري المشهور بابن السني، حافظ ثقة.\n(٦) الإمام الحافظ صاحب \"السنن\".\n(٧) ابن راهويه، إمام ثقة، حافظ، مجتهد.\n(٨) أبو يحمد الكلاعي الحميري الحمصي، صدوق، كثير التدليس عن الضعفاء.\n(٩) ثور بن يزيد، أبو خالد الكلاعي الحمصي، ثقة، ثبت إلا أنه يرى القدر.\n(١٠) الكندي الشامي، قال البخاري: فيه نظر، وذكره ابن حبان في \"الثقات\" وقال: يخطئ، وقال الحافظ: لين. انظر \"التاريخ الكبير\" للبخاري ٤/ ٢٩٢، \"الجرح والتعديل\" ٤/ ٤١٩، \"الثقات\" لابن حبان ٦/ ٤٥٩، \"تهذيب الكمال\" ١٣/ ١٠٥، \"التقريب\" (٢٨٩٤).","vol":"16","page":17},{"text":"عن أبيه (١)، عن جده (٢)، عن خالد بن الوليد (٣) أنه سمع رسول الله - ﷺ - يقول: \"لا يحل أكل (٤) لحوم الخيل (والبغال والحمير) (٥) (٦).\n(وقال آخرون: لا بأس بأكل لحوم الخيل) (٧) وليس في هذِه الآية دليل على تحريم شيء، وإنما عرف الله عباده بهذِه الآية نعمه (٨) عليهم ونبههم على حجج وحدانيته وربوبيته وكمال قدرته وحكمته وإليه ذهب\n_________\n(١) يحيى بن المقدام بن معدي كرب، ذكره ابن حبان في \"الثقات\" وروى له أصحاب \"السنن\" ما عدا الترمذي، وقال الذهبي: لا يعرف إلا برواية ابنه عنه، وقال الحافظ: مستور. انظر \"التاريخ الكبير\" للبخاري ٨/ ٣٠٧، \"الثقات\" لابن حبان ٥/ ٥٢٤، \"ميزان الاعتدال\" ٤/ ٤١٠، \"تهذيب الكمال\" ٣١/ ٥٧٠، \"التقريب\" (٧٦٥٣).\n(٢) المقدام بن معدي كرب، صحابي مشهور.\n(٣) صحابي مشهور.\n(٤) في (أ): لكم.\n(٥) سقط من (م).\n(٦) [١٦٤٥] الحكم على الإسناد:\nإسناده ضعيف. فيه صالح بن يحيى لين، وأبوه مستور.\nالتخريج:\nرواه الإمام النسائي في \"السنن الكبرى\" ٣/ ١٥٩ (٤٨٤٣)، و\"المجتبى\" في كتاب الصيد والذبائح، تحريم أكل لحوم الخيل وقدمه الإذن في أكل لحوم الخيل ٧/ ٢٠٢، ولكن الإمام البخاري ذكر هذا الحديث بهذا السند بدون ذكر الخيل فيه، فعنده لا يحل أكل البغال والحمير فقط. \"التاريخ الكبير\" ٤/ ٢٩٣ في ترجمة صالح بن يحيى، فالظاهر أن هذا السياق أصح وأوفق لأحاديث الإذن الآتية.\n(٧) سقط من (م).\n(٨) في (أ): نعمته.","vol":"16","page":18},{"text":"الشافعي ﵀\n[١٦٤٦] واحتج بما أخبرناه (١) أبو بكر محمد بن عبد الله الجوزقي (٢)، قال: أخبرنا أبو العباس محمد بن عبد الرحمن الدغولي (٣)، قال: حدثنا محمد بن الأزهري (٤)، قال: حدثنا سليمان بن حرب (٥) قال: حدثنا حماد بن زيد (٦).\n[١٦٤٧] قال وأخبرنا محمد بن يعقوب بن يوسف (٧)، قال: حدثنا محمد بن عبد السلام (٨) وجعفر بن محمد (٩)، قال: حدثنا يحيى بن يحيى (١٠)، قال: حدثنا حماد بن زيد (١١)، عن عمرو بن دينار (١٢)،\n_________\n(١) في (ز)، (م): أخبرنا.\n(٢) ثقة.\n(٣) الإمام الحافظ المجود.\n(٤) لم يتبين لي من هو.\n(٥) سليمان بن حرب الأزدي البصري، ثقة، إمام، حافظ.\n(٦) ثقة ثبت.\n(٧) أبو العباس الأصم، ثقة.\n(٨) ابن بشار الوراق، ثقة.\n(٩) جعفر بن محمد بن الحسين بن عبيد الله النيسابوري أبو الفضل، المشهور بالنزل، الإمام الثبت المجود، قال الحاكم: شيخ عشيرته في عصره، من الثقات الأثبات، ومن كبار أصحاب يحيى بن يحيى، مات سنة (٢٩٥ هـ). انظر \"الإكمال\" لابن ماكولا ١/ ٢٥٠، \"سير أعلام النبلاء\" ١٤/ ٤٦.\n(١٠) يحيى بن يحيى بن بكر الحنظلي النيسابوري، ثقة، ثبت.\n(١١) ثقة ثبت.\n(١٢) ثقة ثبت.","vol":"16","page":19},{"text":"عن محمد بن علي (١)، عن جابر بن عبد الله (٢) ﵄ أن رسول الله - ﷺ - نهى يوم خيبر عن لحوم الحمر الأهلية وأذن في لحوم الخيل (٣).\n[١٦٤٨] وأخبرنا الحسين بن محمد بن الحسين (٤) قال: أخبرنا أحمد بن محمد بن إسحاق (٥) قال: حدثنا أحمد بن شعيب بن علي (٦) قال: أخبرنا قتيبة بن سعيد (٧) قال: حدثنا سفيان (٨)، عن عمرو بن دينار (٩)، عن جابر - ﵁ - (١٠) قال: أطعمنا رسول الله - ﷺ -\n_________\n(١) محمد بن علي بن الحسين، أبو جعفر الباقر، ثقة.\n(٢) صحابي مشهور.\n(٣) ١٦٤٦١ - ١٦٤٧، الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري في كتاب الذبائح والصيد، باب لحوم الخيل (٥٥٢٠)، ومسلم في كتاب الصيد والذبائح، باب تحريم أكل لحوم الحمر الإنسية (١٩٤١) من طريق حماد بن زيد به.\n(٤) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٥) ابن السني، حافظ ثقة ..\n(٦) الإمام النسائي، الحافظ صاحب \"السنن\".\n(٧) أبو رجاء الثقفي، ثقة ثبت.\n(٨) ابن عيينة ثقة حافظ حجة، أثبت الناس في عمرو بن دينار.\n(٩) أبو محمد المكي ثقة ثبت.\n(١٠) صحابي مشهور.","vol":"16","page":20},{"text":"يعني يوم خيبر لحوم الخيل ونهانا عن لحوم الحمر (١) (٢).\n[١٦٤٩] وبه عن ابن شعيب (٣) قال: حدثنا محمد بن المثنى (٤)، عن عبد الرحمن (٥)، عن سفيان (٦)، عن عبد الكريم (٧)، عن عطاء (٨)، عن جابر بن عبد الله (٩) ﵄ قال: (كنا نأكل) (١٠) لحوم الخيل، قلت: والبغال؟ قال: لا (١١).\n_________\n(١) هكذا في (ز)، وهي الموافقة لما في مصادر التخريج.\nوفي (أ): الحمير، وفي (م): الحمر الأهلية.\n(٢) [١٦٨٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالنسائي في \"السنن الكبرى\" ٣/ ١٥٩ (٤٨٤٠)، \"المجتبى\" في كتاب الصيد والذبائح، باب الإذن في أكل لحوم الخيل ٧/ ٢٠١، والترمذي في كتاب الأطعمة، باب ما جاء في أكل لحوم الخيل (١٧٩٤).\n(٣) النسائي الحافظ صاحب \"السنن\".\n(٤) ابن عبيد العنزي، المعروف بالزمن، ثقة، ثبت.\n(٥) ابن مهدي بن حسان، أبو سعيد البصري، ثقة ثبت حافظ.\n(٦) سقط من (م)، وهو ابن عيينه، ثقة حافظ.\n(٧) أبو سعيد عبد الكريم بن مالك الجزري، ثقة، متقن.\n(٨) عطاء بن أبي رباح أسلم، ثقة، فقيه، فاضل، لكنه كثير الإرسال.\n(٩) صحابي مشهور.\n(١٠) في (م): أكلنا.\n(١١) [١٦٤٩] الحكم على الإسناد:\nوالحديث صحيح.\nالتخريج:\nرواه النسائي في \"السنن\" فيما سبق ٧/ ٢٠٢ ونحوه الطبري في \"جامع البيان\" =","vol":"16","page":21},{"text":"[*] وأخبرنا محمد بن عبد الله بن زكريا الحافظ (١) قال: أخبرنا مكي بن عبدان (٢) قال: حدثنا عبد الله بن هاشم (٣) قال: حدثنا يحيى بن سعيد (٤)، عن هشام بن عروة (٥)، عن فاطمة بنت المنذر (٦)، عن أسماء بنت أبي بكر (٧) ﵃ قالت: أكلنا لحم فرس على عهد رسول الله - ﷺ - (٨).\n_________\n= ١٤/ ٨٣، وابن أبي شيبة في \"المصنف\" في كتاب الأطعمة: ما قالوا في لحوم البغال ٨/ ١٩٠ (٢٤٦٨٧).\n(١) أبو بكر الجوزقي، ثقة.\n(٢) ابن محمد بن بكر بن مسلم، المحدث، الثقة المتقن.\n(٣) أبو عبد الرحمن الطوسي، ثقة.\n(٤) القطان، ثقة متقن حافظ إمام قدوة.\n(٥) هشام بن عروة بن الزبير بن العوام الأسدي، ثقة، فقيه ربما دلس.\n(٦) فاطمة بنت المنذر بن الزبير بن العوام، زوجة هشام بن عروة، روى لها الجماعة ووثقها العجلي وابن حبان والحافظ. انظر \"معرفة الثقات\" للعجلي ٢/ ٤٥٨، \"الثقات\" لابن حبان ٥/ ٣٠١، \"تهذيب الكمال\" ٣٥/ ٢٦٥، \"التقريب\" (٨٦٥٨).\n(٧) صحابية مشهورة.\n(٨) [١٦٥٠] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأورده البخاري في الصحيح بطريق الحميدي، عن سفيان، عن هشام، عن فاطمة، عن أسماء ﵂ قالت: \"نحرنا فرسًا على عهد رسول الله - ﷺ - فأكلناه\" كتاب الصيد والذبائح، باب لحوم الخيل (٥٥١٩)، ومسلم في كتاب الصيد والذبائح، باب أكل لحوم الخيل (١٩٤٢).","vol":"16","page":22},{"text":"ويروى عن سفيان (١)، عن منصور (٢)، عن إبراهيم (٣) قال: نحر أصحابنا فرسًا في النخع (٤) فأكلوه ولم يروا به بأسًا (٥).\nقوله ﷿ ﴿وَيَخْلُقُ مَا لَا تَعْلَمُونَ﴾ قال بعض المفسرين (٦): يعني ما أعد الله (٧) في الجنة لأهلها وفي النار لأهلها ما لم تره عين ولا\n_________\n(١) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٢) ابن المعتمر، ثقة ثبت.\n(٣) النخعي، ثقة إلا أنه يرسل كثيرًا.\n(٤) أورده الطبري بطريق أحمد قال: حدثنا أبو أحمد قال: حدثنا سفيان ... الحديث كذلك إلا أنه قال: النجع -بالجيم بعد النون- فانظر \"جامع البيان\" ١٤/ ٨٣، والظاهر أن هذا تصحيف الصحيح النخع بالخاء قبيلة من العرب -نزلوا الكوفة فانتشر ذكرهم، وينتسبون إلى النخع وهو جسر بن عمرو بن الطمثان بن عوذ مناة بن يقد بن أفضى بن دعمي بن إياد بن نزار، فنزلت ناحية بيشة وما والاها من البلاد وأقاموا بها فصاروا مع مذحج وانتسبوا إليهم فقالوا: النخع بن عمرو بن علة بن جلد بن مالك بن أود بن زيد، وثبتوا على ذلك إلا طائفة منهم فإنهم يقرون بنسبهم ويعرفون أصلهم. \"معجم ما استعجم\" للبكري ١/ ٦٣ - ٦٤.\n(٥) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأورده ابن أبي شيبة في \"المصنف\" ٨/ ١٨٨ (٢٤٦٧٧) بطريق عبد الرحمن بن مهدي، عن سفيان، عن منصور، عن إبراهيم قال: نحر أصحاب عبد الله فرسًا فقسموه بينهم (٢٤٣١٣).\n(٦) قال الطبري: يقول تعالى ذكره: ويخلق ربكم مع خلقه هذِه الأشياء التي ذكرها لكم ما لا تعلمون، مما أعد في الجنة لأهلها وفي النار لأهلها، مما لم تره عين ولا سمعته أذن ولا خطر على قلب بشر. \"جامع البيان\" ١٤/ ٨٣.\n(٧) بدون ذكر اسم الجلالة في (ز)، (م).","vol":"16","page":23},{"text":"سمعته أذن ولا خطر على قلب بشر.\nوقال مقاتل عن الضحاك، عن ابن عباس ﵄ في قوله ﷿ ﴿وَيَخْلُقُ مَا لَا تَعْلَمُونَ﴾ قال: يريد أن عن يمين العرش نهرًا من نور مثل السماوات السبع والأرضين السبع والبحار السبع يدخله جبريل ﵇ كل سحر فيغتسل (١) فيزاد نورًا إلى نوره وجمالًا إلى جماله وعظمًا إلى عظمه ثم ينتفض فيخرج الله تعالى من كل قطرة تقع من ريشه كذا وكذا ألف ملك، يدخل منهم كل يوم سبعون ألف ملك البيت المعمور وفي الكعبة سبعون ألفًا لا يعودون إليه إلى أن تقوم الساعة (٢)\n_________\n(١) في (أ): فيغسل.\n(٢) قال ابن عدي في ترجمة روح بن جناح الدمشقي: سمعت ابن حماد يقول: قال السعدي: روح بن جناح ذكر عن الزهري حديثًا معضلًا في البيت المعمور، ثم أخرج بطريقه عن أبي هريرة - ﵁ - مرفوعًا نحو هذا ... ثم قال: ولا يعرف هذا الحديث إلا بروح بن جناح \"الكامل\" ٣/ ١٠٠٤ وبطريقه ذكره ابن الجوزي في \"الموضوعات\" ١/ ٢١٨ (٣٠٣)، باب في خلق الملائكة.\nوفي صحيح البخاري كتاب بدء الخلق، باب ذكر الملائكة (٣٢٠٧) من حديث مالك بن صعصعة - ﵁ - مرفوعًا، وفيه: فأتينا السماء السابعة ... .\nفأتيت على إبراهيم ﵇ فسلمت عليه فقال: مرحبًا من ابن ونبي، فرفع لي البيت المعمور فسألت جبريل -﵇- فقال: هذا البيت المعمور يصلى فيه كل يوم سبعون ألف ملك إذا خرجوا لم يعودوا إليه آخر ما عليهم ... الحديث.\nوذكر الحافظ في الفتح تحت هذا الحديث عدة أحاديث مرفوعة وموقوفة الواردة في البيت المعمور ثم قال: وروى ابن مردويه أيضًا وابن أبي حاتم من حديث أبي هريرة مرفوعًا نحو حديث على - ﵁ - وزاد: وفي السماء نهر يقال له الحيوان يدخله =","vol":"16","page":24},{"text":"<span data-type=\"title\" id=toc-2288>٩ </span>- قوله ﷿: ﴿وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ﴾\nبيان طريق الحق لكم، والقصد: الطرِيق المستقيم وقيل وعلى الله القصد (١) بكم إلى الدين ﴿وَمِنْهَا جَائِر﴾ يعني من السبيل جائر عن الاستقامة معوج، وإنما أنث الكفاية؛ لأن لفظ السبيل واحد ومعناه الجمع، السبيل مؤنثه (٢) في لغة الحجار، فالقصد من السبيل هي الحنيفية دين الإسلام، والجائر منها اليهودية والنصرانية وغير ذلك من ملل الكفر، وقال جابر بن عبد الله - ﷺ -: قصد السبيل هو السنة، ومنها جائر: يعني بيان الشرائع والفرائض (٣) وقال عبد الله بن المبارك وسهل بن عبد الله: قصد السبيل: هو السنة، ومنها جائر: يعني الأهواء والبدع (٤)، بيانه قوله تعالى: ﴿وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا﴾ الآية (٥) وفي مصحف ابن مسعود ﵁: (ومنكم جائر ﴿وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ﴾ نظيرها قوله تعالى: ﴿وَلَوْ شَاءَ\n_________\n= جبريل كل يوم فيغمس فيه ثم لا يعودون إليه، ثم قال الحافظ: وإسناده ضعيف، وأكثر الروايات أنه -البيت المعمور- في السماء السابعة \"فتح الباري\" ٦/ ٣٠٩.\n(١) في (أ): المقصد.\n(٢) وقد ورد في قوله تعالى ﴿قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي﴾ [يوسف: ١٠٨].\n(٣) هكذا نقل هذا القول تعليقًا البغوي في \"معالم التنزيل\" ٥/ ١١، ولم أجد من أسنده.\n(٤) ذكره الشاطبي في \"الاعتصام\" ١/ ٣٨.\n(٥) من (ز)، (م).","vol":"16","page":25},{"text":"رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا﴾، وقوله: ﴿وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا﴾ (١).\n\n<span data-type=\"title\" id=toc-2289>١٠ </span>- قوله ﷿: ﴿هُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً لَكُمْ مِنْهُ﴾\nمن ذلك الماء ﴿شَرَابٌ﴾ تشربونه ﴿وَمِنْهُ شَجَرٌ﴾ (أي: شراب) (٢) أشجاركم وحياة نباتكم وغروسكم (٣) ﴿فِيهِ﴾ أي في (٤) الشجر، وهو اسم عام وإنما ذكر الكناية؛ لأنه رده إلى لفظ الشجر ﴿تُسِيمُونَ﴾ ترعون مواشيكم، يقال: أسام فلان إبله يسيمها إسامة، إذا رعاها، فهو مسيم، وسامت هي (٥) تسوم فهي سائمة، وقال الأعشى:\nومشى القوم بالعماد إلى الرز ... حى (٦) وأعيا المسيم أين المساق\n_________\n(١) السجدة: ١٣.\n(٢) سقط من (م)، وفي (ز) كلمة: أي ساقطة، وفيها: شرب مصدره بدل الاسم.\n(٣) في (أ): عروشكم، وفي (ز): غروسكم ونباتكم وفي \"جامع البيان\" للطبري: وحياة غروسكم ونباتها ١٤/ ٨٥، وفي \"معالم التنزيل\" للبغوي: وحياة نباتكم ٥/ ١١.\n(٤) في (ز): من.\n(٥) سقط من (أ)، (م).\n(٦) في (أ): الدجى، وأعني بدل أعيى، وفي (ز): الرحا، وفي \"جامع البيان\" للطبري ١٤/ ٨٥، المرعى، وفي \"الدر المنثور\" للسيوطي: ومشى القوم بالعماد إلى الدو جاء أعماد المسيم بن المساق، والمثبت من \"المحرر الوجيز\" لابن عطية ٨/ ٣٨١، البيت من قصيدة الأعشى قالها بنجران يتشوق إلى قومه مفتخرًا بهم لأجل هزال إبله، فإن الرزحي الإبل التي لا تستطيع المشي من الهزال فكانوا =","vol":"16","page":26},{"text":"وقال آخر (١): أولى لك ابن مسيمة الأجمال\n\n<span data-type=\"title\" id=toc-2290>١١ </span>- قوله ﷿: ﴿يُنْبِتُ لَكُمْ﴾\nقراءة العامة بالياء، يعني ينبت الله وقرأ عاصم برواية المفضل ويحيى وحماد بالنون، والأول الاختيار ﴿بِهِ﴾ بالماء الذي أنزل ﴿الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالْأَعْنَابَ وَمِنْ كُلِّ الثَّمَرَاتِ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ﴾ (٢).\n_________\n= يضعون العماد تحت بطونها ليرفعوها، والمسيم الراعي الذي يسيم الإبل ويرعاها، وهو الشاهد من البيت، والمساق، المكان الذي يساق إليه الماشية.\n(١) هو الأخطل، ويقول في قصيدة قالها في مدح عكرمة بن ربعي الفياض حيث قال: ولقد مننت على ربيعة كلها ... مثل ابن بزعة أو كآخر مثله أولى لك ابن مسيمة الأجمال.\nفيعير -شداد بن المنذر بأمه: بزعة بأنها مسيمة الأجمال يعني راعية الإبل.\n(٢) قال الأصبهاني: قرأ عاصم في رواية حماد ويحيى عن أبي بكر إنُنْبِتُ لَكُمْ الزّرعَ) بالنون وقرأ الباقون وحفص عن عاصم (يُنْبِتُ) بالياء. \"المبسوط في القراءات العشر\" (ص ٢٢٣).","vol":"16","page":27},{"text":"<span data-type=\"title\" id=toc-2291>١٢ </span>- ﴿وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ﴾\nقراءة العامة بالنصب نسقًا (١) على ما قبله وروى حفص عن عاصم: والنجوم مسخرات بالرفع (٢) على الابتداء (٣) والخبر وقرأ ابن عامر: ﴿وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ﴾ الأربعة رفعًا (٤) على الابتداء والخبر ﴿بِأَمْرِهِ﴾ بإذنه ﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ﴾.\n\n<span data-type=\"title\" id=toc-2292>١٣ </span>- ﴿وَمَا ذَرَأَ﴾\nيعني وسخر ما ذَرَأ ما خلق ﴿لَكُمْ﴾ لِأجلِكُمُ ﴿فِي الْأَرْضِ﴾ من الدواب والأنعام (٥) والأشجار والثمار وغيرها ﴿مُخْتَلِفًا أَلْوَانُهُ﴾ نصب على الحال ﴿إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَذَّكَّرُونَ﴾.\n\n<span data-type=\"title\" id=toc-2293>١٤ </span>- قوله ﷿: ﴿وَهُوَ الَّذِي سَخَّرَ﴾\nلكم ﴿الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا﴾ يعني السمك ﴿وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا﴾ يعني اللؤلؤ والمرجان، وروى خلاد بن يحيى (٦)،\n_________\n(١) في (ز): لسق.\n(٢) في (أ): رفعًا.\n(٣) لأنه لا يصلح أن تقول: (وسخر النجوم مسخرات) فقطعها عما قبلها وجعل (النجوم) ابتداء و(مسخرات) خبرًا. \"الحجة\" لابن زنجلة (ص ٣٨٦).\n(٤) سقط من (م)، (ز): رفع ابن عامر الأربعة.\n(٥) من (م).\n(٦) خلاد بن يحيى، السلمي، أبو محمد، صدوق، رمي بالإرجاء، روى له البخاري وأبو داود والترمذي، سكن مكة ومات بها سنة (٢١٣ هـ)، وقيل: (٢١٧ هـ) انظر \"التاريخ الكبير\" للبخاري ٣/ ١٨٩، \"الجرح والتعديل\" ٣/ ٣٦٨، \"الثقات\" لابن حبان ٨/ ٢٢٩، \"تهذيب الكمال\" ٨/ ٣٥٩، \"التقريب\" (١٧٦٦).","vol":"16","page":28},{"text":"عن إسماعيل بن عبد الملك (١) قال: جاء رجل إلى أبي جعفر (٢) فقال: هل في حلي النساء صدقة؟ قال: لا، هي كما قال الله تعالى ﴿حِلْيَةً تَلْبَسُونَهَا ﴿وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ﴾ (٣) قال ابن عباس ﵄: جواري (٤)، وقال سعيد بن المسيب (٥): معترضة.\nوقال قتادة (٦) ومقاتل: مستقبلة ومدبرة بريح واحد، وقال الحسن (٧): مواقر،\n_________\n(١) إسماعيل بن عبد الملك بن أبي الصفيراء المكي، صدوق، كثير الوهم، وكذلك قال الحافظ، وضعفه جمع من الأئمة، وقال البخاري: يكتب حديثه. انظر \"التاريخ الكبير\" للبخاري ١/ ٣٦٧، \"الجرح والتعديل\" ٢/ ١٨٦، \"تهذيب الكمال\" ٣/ ١٤١، \"التقريب\" (٤٦٥).\n(٢) محمد بن علي بن الحسين بن علي - ﵁ -، أبو جعفر الباقر الهاشمي، ثقة.\n(٣) الحكم على الإسناد:\nفيه إسماعيل بن عبد الملك، كثير الوهم.\n(٤) يعني معنى (مواخر): جواري، جمع جارية، قال الله ﴿حَمَلْنَاكُمْ فِي الْجَارِيَةِ﴾ الحاقة ﴿وَمِنْ آيَاتِهِ الْجَوَارِ فِي الْبَحْرِ كَالْأَعْلَامِ (٣٢)﴾ الشورى.\nوقد ذكر ابن أبي حاتم هذا عن ابن عباس ﵄ في \"تفسير القرآن العظيم\" ٧/ ٢٢٧٨ (١٢٤٨٥).\n(٥) أسند الطبري نحو هذا القول إلى أبي صالح في \"جامع البيان\" ١٤/ ٨٩، والقرطبي في \"تفسير القرآن العظيم\" هذا القول إلى سعيد بن جبير، فانظر \"الجامع لأحكام القرآن\" ١٠/ ٨٩.\n(٦) أسند الطبري فيما سبق هذا القول إلى قتادة دون مقاتل وابن أبي حاتم في \"تفسير القرآن العظيم\" إلى الضحاك (١٢٤٨٨) في ٧/ ٢٢٧٩ ونسبه القرطبي فيما سبق إلى قتادة والضحاك والبغوي إلى قتادة فقط في \"معالم التنزيل\" ٥/ ١٢.\n(٧) أسند ابن جرير هذا القول في المرجع المذكور.","vol":"16","page":29},{"text":"وقال عكرمة والفراء (١) والأخفش (٢): شواق تشق الماء بجناحيها (٣) وقال مجاهد: تمخر الرياح (٤) السفن ولا تمخر الريح من السفن إلا الفلك العظيم.\nوقال أبو عبيدة صوائخ (٥)، والأصل المخر: الدفع والشق، ومنه مخر الأرض، يقال: أمتخرت (الريح وتمخرتها) (٦) إذا نظرت من أين هبوبها.\nوفي الحديث: إذا أراد أحدكم البول (فليستمخر الريح) (٧) لينظر\n_________\n(١) في كتابه \"معاني القرآن\" ٢/ ٩٨: وقوله: مواخر فيه، واحدها ماخرة وهو صوت جري الفلك بالرياح، وقد مخرت، تمخر وتمخر، انتهى.\n(٢) لم أجد منه هذا المعنى في معاني سورة النحل إلا أن البغوي ذكر عنهما: شواق تشق الماء بجؤجئها ولم ينسب هذا القول إلى عكرمة فانظر \"معالم التنزيل\" ٥/ ١٣، وأما ما أسند إليه ابن أبي حاتم بلفظ: تشق الماء بصدرها (١٢٤٨٧) ٧/ ٢٢٧٩.\n(٣) في (ز): بحاجبيها.\n(٤) في (أ): الريح من، وعند ابن أبي حاتم في الذكور، قال: تمخر السفن الرياح ولا تمخر الريح من السفن إلا الفلك العظام. \"تفسير القرآن العظيم\" ٧/ ٢٢٧٩ (١٢٤٨٦)، وعند الطبري بطريق محمد بن عمرو ... قال: تمخر السفينة الرياح ولا تمخر الريح -بطريق الحرث: الرياح- من السفن إلا الفلك العظام، \"جامع البيان\" ١٤/ ٨٩.\n(٥) في (أ): صوالح، في (ز): صوائح، في (م): موائح.\n(٦) في (أ): الأرض وتمخر بها.\n(٧) في (أ): فليمخر الأرض، وفي (ز)، (م): فليمتخر الريح، وكذلك عن الطبري فيما سبق وذكر أنه قول واصل مولى ابن عيينة، والمثبت من \"معالم التنزيل\" للبغوي ٥/ ١٣.","vol":"16","page":30},{"text":"من أين هبوب الريح فيستدبرها حتى لا ترد عليه البول ﴿وَلِتَبْتَغُوا مِنْ فَضْلِهِ﴾ يعني التجارة ﴿وَلَعَلَّكُمْ تَشْكُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-2294>١٥ </span>- (قوله ﷿) (١) ﴿وَأَلْقَى فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ﴾\nيعني: لئلا تميد (٢) بكم، أي: تتحرك وتميل، وأصل (٣) الميد هو الاضطراب والتكفي ومنه قيل (للدوار التي تعتري الراكب السفينة) (٤) ميد.\nقال وهب: لما خلق الله تعالى الأرض جعلت تمور فقالت الملائكة: إن هذِه غير مقرة أحدًا على ظهرها، فأصبحت وقد أرسيت بالجبال ولم تدر (٥) الملائكة مم خلقت الجبال (٦)؟\n_________\n(١) من (ز)، (م).\n(٢) في (أ): تميل.\n(٣) زيادة من (م).\n(٤) في (ز): الذي يعتري راكب البحر وفي (م): الذي تعتري راكب البحر.\n(٥) في (أ): يدر، بالياء.\n(٦) هكذا ذكره البغوي عن وهب تعليقًا في \"معالم التنزيل\" ٥/ ١٣، وأسند الطبري بطريق قتادة، عن الحسن إلى قيس بن عباد إلى قوله: فأصبحت صبحًا وفيها رواسيها. انتهى، وبطريق آخر إلى قتادة قال: سمعت الحسن يقول: لما خلقت الأرض كادت تميد، فقالوا: ما هذِه مقرة على ظهرها أحدًا فأصبحوا وقد خلقت الجبال، فلم تدر الملائكة مم خلقت الجبال. \"جامع البيان\" ١٤/ ٩٠.\nوأسند ابن أبي حاتم إلى قتادة نفسه في تفسير الآية ما يقارب هذا المعنى فانظر في \"تفسير القرآن العظيم\" ٧/ ٢٢٧٩ (١٢٤٩١، ١٢٤٩٢)، وقال السيوطي: أخرج عبد بن حميد والطبري وابن المنذر من طريق قتادة، عن الحسن، عن قيس بن عباد قال: إن الله لما خلق الأرض ... فأصبحت صبحًا وفيها رواسيها، فلم =","vol":"16","page":31},{"text":"وقال علي بن أبي طالب ﵁: لما خلق الله تعالى الأرض قمصت ومالت وقالت: يا رب! أتجعل عليَّ بني آدم يعملون الخطايا ويلقون عليَّ الجيف والنتن؟ فأرسى الله تعالى فيها من الجبال ما ترون وما لا ترون (١) ﴿وَأَنْهَارًا﴾ يعني وجعل فيها أنهارًا ﴿وَسُبُلًا﴾ طرقًا مختلفة ﴿لَعَلَّكُمْ تَهْتَدُونَ﴾ إلى ما تريدون ولا تضلون ولا تتحيرون.\n\n<span data-type=\"title\" id=toc-2295>١٦ </span>- ﴿وَعَلَامَاتٍ﴾\nيعين معالم الطرق وقال بعضهم: هاهنا تم الكلام ثم ابتدأ ﴿وَبِالنَّجْمِ هُمْ يَهْتَدُونَ﴾ قال محمد بن كعب والكلبي أراد بالعلامات الجبال، والجبال علامات النهار والنجوم وعلامات الليل (٢).\n_________\n= يدروا من أين خلقت؟ فقالوا: ربنا هل من خلقك شيء أشد من هذا؟ قال: نعم، الحديد، فذكر النار ثم الماء ثم الريح ثم الرجل ثم المرأة. \"الدر المنثور\" ٤/ ٢١١ - ٢١٢.\nوروي الترمذي في آخر كتاب التفسير، باب (٣٣٦٩) عن أنس - ﵁ - مرفوعًا قال: لما خلق الله الأرض جعلت تميد فخلق الجبال فعاد بها عليها فاستقرت فعجبت الملائكة من شدة الجبال قالوا يا ربك هل من خلقك شيء أشد من الجبال؟ قال: نعم، الحديد ... فهل في خلقك شيء أشد من الريح؟ قال: نعم، ابن آدم تصدق بصدقة بيمينه يخفيها من شماله، ثم قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه.\n(١) أسند الطبري هذا الأثر إلى علي - ﵁ - نحوه بدون كلمة: مالت، وفيه: ويجعلون على الخبث (مكان قولها): ويلقون على الجيف النتن، وفي آخره: فكان قرارها كاللحم يترجرج. في \"جامع البيان\" ١٤/ ٩٠.\n(٢) أسند الطبري إلى الكلبي بأنها (الجبال) \"جامع البيان\" ١٤/ ٩٢، وذكره البغوي عن القرظي والكلبي في \"معالم التنزيل\" ٥/ ١٣.","vol":"16","page":32},{"text":"وقال مجاهد وإبراهيم: أراد بها (١) جميع النجوم فمنها ما يكون علامات ومنها ما يهتدون به (٢) وقال السدي (٣): يعني الثريا وبنات نعش والفرقدين والجدي، يهتدون بها إلى الطريق والقبلة وقال قتادة: إنما خلق الله النجوم لثلاثة أشياء: لتكون زينة للسماء ومعالم الطرق ورجومًا للشياطين، فمن قال غير هذا فقد (قال برأيه و) (٤) تكلف ما لا علم له به.\n\n<span data-type=\"title\" id=toc-2296>١٧ </span>- قوله ﷿: ﴿أَفَمَنْ يَخْلُقُ﴾\nيعني: الله ﷿: ﴿كَمَنْ لَا يَخْلُقُ﴾ يعني: الأصنام ﴿أَفَلَا تَذَكَّرُونَ (١٧)﴾، نظيرها قول الله تعالى: ﴿هَذَا خَلْقُ اللَّهِ فَأَرُونِي مَاذَا خَلَقَ الَّذِينَ مِنْ\n_________\n(١) في (أ): بهما.\n(٢) أسند الطبري إليهما كذلك في \"جامع البيان\" ١٤/ ٩١، والبغوي ذلك عن مجاهد كذلك تعليقًا. \"معالم التنزيل\" ٥/ ١٣.\n(٣) علق البغوي قول السدي في \"معالم التنزيل\" ٣/ ٦٤ وذكر الطبري نحو هذا ولم ينسب إلى أحد.\n(٤) سقط من \"معالم التنزيل\" للبغوي، وفي (أ): ضل رأيه.\nوأسند الطبري بلفظ: والعلامات: النجوم وأن الله ﵎ إنما خلق هذِه النجوم لثلاث خصلات: جعلها زينة للسماء، وجعلها يهتدى بها، وجعلها رجومًا للشياطين، فمن تعاطى فيها غير ذلك فقد رأيه، وأخطأ حظه وأضاع نصيبه وكلف ما لا علم له به. \"جامع البيان\" ٩١/ ١٤ - ٩٢.\nوذكر الإمام البخاري تعليقًا: وقال قتادة ﴿وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ﴾ [الملك: ٥] خلق هذِه النجوم لثلاث: جعلها زينة للسماء، ورجومًا للشياطين، وعلامات يهتدي بها فمن تأول فيها بغير ذلك أخطأ، وأضاع نصيبه، وتكلف ما لا علم له به، كتاب بدء الخلق، باب في النجوم.","vol":"16","page":33},{"text":"دُونِهِ﴾ (١)، وقوله سبحانه: ﴿أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ﴾ (٢).\n\n<span data-type=\"title\" id=toc-2297>١٨ </span>- ﴿وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ﴾\nلما كان منكم من تقصير شكر نعمه عليكم (٣) ﴿رَحِيمٌ﴾ بكم حيث وسع عليكم نعمه ولم يقطعها منكم بتقصيركم ومعاصيكم.\n\n<span data-type=\"title\" id=toc-2298>١٩ </span>- ﴿وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ (١٩)﴾.\n\n<span data-type=\"title\" id=toc-2299>٢٠ </span>- ﴿وَالَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ (٢٠)﴾\nقراءة العامة: تدعون بالتاء، لأن ما قبله كله خطاب جمع، وقرأ عاصم ويعقوب وسهل: بالياء، ثم وصف الأوثان فقال:\n\n<span data-type=\"title\" id=toc-2300>٢١ </span>- ﴿أَمْوَاتٌ﴾\n(يعني: هن) (٤) أموات ﴿غَيْرُ أَحْيَاءٍ وَمَا يَشْعُرُونَ﴾ يعني: الأصنام ﴿أَيَّانَ يُبْعَثُونَ﴾ عبر عنها كما يعبر عن الآدميين، وقد مضت هذِه المسألة وقيل أراد به: وما يدري الكفار وعبدة الأوثان متى يبعثون؟\n\n<span data-type=\"title\" id=toc-2301>٢٢ </span>- قوله ﷿: ﴿إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ قُلُوبُهُمْ مُنْكِرَةٌ﴾\nجاحدة غير عارفة ﴿وَهُمْ مُسْتَكْبِرُونَ﴾ متعظمون.\n\n<span data-type=\"title\" id=toc-2302>٢٣ </span>- ﴿لَا جَرَمَ﴾\nحقًّا ﴿أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ﴾.\n_________\n(١) لقمان: ١١.\n(٢) فاطر: ٤٠.\n(٣) سقط من (ز)، (م).\n(٤) في (ز): أي هم.","vol":"16","page":34},{"text":"يروى (١) أن الحسين بن علي ﵄ كان يجالس المساكين ثم يقول: ﴿إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-2303>٢٤ </span>- ﴿وَإِذَا قِيلَ لَهُمْ﴾\nأي لهؤلاء الذين لا يؤمنون بالآخرة وهم مشركو مكة الذين اقتسموا على (٢) أعقاب مكة وأبوابها ﴿مَاذَا أَنْزَلَ رَبُّكُمْ﴾ (إذا سألهم) (٣) الحاج والوافد أيام الموسم عن رسول الله - ﷺ - وعن ماذا\n_________\n(١) قال الطبري: حدثنا محمد بن عمرو قال: حدثنا جعفر بن عون، قال: حدثنا مسعر، عن رجل أن الحسن بن علي ﵄ كان يجلس إلى المساكين ثم يقول (إنه لا يحب المستكبرين) \"جامع البيان\" ١٤/ ٩٤، وذكر كذلك السيوطي عن الحسين بن علي ﵄ في \"الدر المنثور\" ٤/ ٢١٣، وقال القرطبي: وعن الحسين بن علي ﵄ أنه مر بمساكين قد قدموا كسرًا بينهم وهم يأكلون فقالوا: الغذاء يا أبا عبد الله! فنزل وجلس معهم وقال: ﴿إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ﴾ فلما فرغ قال: قد أجبتكم فأجيبوني فقاموا معه إلى منزله فأطعمهم وسقاهم وأعطاهم وانصرفوا. \"أحكام القرآن\" ١٠/ ٩٥.\n(٢) من (أ).\n(٣) في (م) باسقاط (إذا)، وفي (ز): قال هم، وفي \"معالم التنزيل\" للبغوي ٥/ ١٥: سأل منهم وذكر ابن أبي حاتم عن السدي قال: اجتمعت قريش فقالوا: إن محمدًا رجل حلو اللسان إذا كلمه الرجل ذهب بعقله فانظروا أناسًا من أشرافكم المعدودين المعروفة أنسابهم فابعثوهم في كل طريق من طرق، فكان إذا أقبل الرجل وافدا لقومه ينظر ما يقول محمد فينزل بهم، قالوا له: أنا فلان بن فلان فيعرفونه بنسبه ويقول: أنا أخبرك عن محمد فلا يريد أن يعني إليه، هو رجل كذاب لم يتبعه على أمره إلا السفهاء والعبيد ومن لا خير فيه وأما شيوخ قومه وخيارهم فمفارقون له فيرجع أحدهم. فذلك قول: ﴿وَإِذَا قِيلَ لَهُمْ مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا أَسَاطِيرُ الْأَوَّلِينَ (٢٤)﴾ فإذا كان الوافد ممن عزم الله له على الرشاد فقالوا له: =","vol":"16","page":35},{"text":"أُنزِل عليه ﴿قَالُوا أَسَاطِيرُ الْأَوَّلِينَ﴾ أحاديثهم وأباطيلهم.\n\n<span data-type=\"title\" id=toc-2304>٢٥ </span>- ﴿لِيَحْمِلُوا أَوْزَارَهُمْ﴾\nذنوب أنفسهم التي هم عليها مقيمون كاملة وافية ﴿يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ﴾ فيصدونهم عن الإيمان ﴿أَلَا سَاءَ مَا يَزِرُونَ﴾ (ألا ساء الوزر الذي) (١) يحملون نظيرها قوله تعالى: ﴿وَلَيَحْمِلُنَّ أَثْقَالَهُمْ﴾ الآية.\nقال رسول الله - ﷺ -: \"أيما داع دعا إلى ضلالة فاتبع فإن عليه مثل أوزار من اتبعه من غير أن ينقص من أوزارهم شيء وأيما داع دعا إلى هدى فاتبع فله مثل أجورهم من غير أن ينقص من أجورهم شيء\" (٢).\n_________\n= مثل ذلك في محمد قال: بئس الوافد أنا لقومي إن رجعت قبل أن ألقى هذا الرجل وانظر ما يقول ... فيدخل مكة فيلقى المؤمنين فيسألهم: ماذا يقول محمد؟ فيقولون ﴿خَيْرًا لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ﴾ الآية.\n\"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٨٠ - ٢٢٨١ (١٢٥٠٣) ثم أتبع ذلك أثرًا عن قتادة في الآية قال: إن أناسًا من مشركي العرب كانوا يقعدون بطريق من أتى بني الله - ﷺ - فإذا مروا سألوهم فأخبروهم بما سمعوا من النبي - ﷺ - فقالوا: إنما هو أساطير الأولين.\n(١) سقط من (م): غير كلمة (الذين) مكان (الذي).\n(٢) أسنده ابن ماجه في مقدمة، باب من سن سنة حسنة أو سيئة (٢٠٥) من حديث أنس - ﵁ - مرفوعًا نحوه، إلا أن عنده وعند مسلم في كتاب العلم، باب من سن سنة حسنة أو سيئة ومن دعا إلى الهدى أو ضلالة (٢٦٧٤) من حديث أبي هريرة - ﵁ - مرفوعًا بلفظ: \"من دعا إلى هدى كان له من الأجر مثل أجور من تبعه لا ينقص ذلك من أجورهم شيئًا ومن دعا إلى ضلالة كان عليه من الإثم مثل آثام من تبعه لا ينقص ذلك من آثامهم شيئًا\".","vol":"16","page":36},{"text":"<span data-type=\"title\" id=toc-2305>٢٦ </span>- قوله ﷿: ﴿وَقَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ﴾\nوهو نمروذ بن كنعان حين بنى الصرح ببابل فرام منها الصعود إلى السماء لينظر بزعمه (١) إلى إله إبراهيم، وقد مضت القصة (٢).\nقال ابن عباس ﵄ ووهب (٣): كان طول الصرح في السماء خمسة آلاف ذراع.\nوقال كعب ومقاتل: كان طوله فرسخين فهبت (٤) ريح فألقت رأسه في البحر وخر عليهم الباقي وائتفكت بيوتهم فأحدث نمروذ، ولما سقط الصرح تبلبلت ألسن (٥) الناس يومئذ من الفزع فتكلموا بثلاثة (٦) وسبعين لسانًا فلذلك سميت بابل، وإنما كان لسان الناس\n_________\n(١) في نسخ المخطوط: زعم، والمثبت من \"روح المعاني\" للألوسي ١٤/ ١٢٥.\n(٢) في سورة إبراهيم في تفسير قوله تعالى: ﴿وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِنْدَ اللَّهِ مَكْرُهُمْ وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ (٤٦)﴾.\nوالطبري أعاد قصة النسور هاهنا وذكرها عن السدي، ثم قال: فلما رأى أنه لا يطيق شيئًا أخذ في بنيان الصرح فبنى حتى إذا شيده إلى السماء ارتقى فوقه ينظر، يزعم إلى إله إبراهيم فأحدث، ولم يكن يحدث وأخذ الله بنيانه من القواعد ﴿فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ﴾ يقول من مأمنهم، وأخذهم من أساس الصرح فتنقض بهم فسقط فتبلبلت ... الأثر. \"جامع البيان\" ١٤/ ٩٦ - ٩٧.\n(٣) علق هذا القول عنهما البغوي في \"معالم التنزيل\" ٥/ ١٦، والقرطبي بزيادة وعرضه: ثلاثة آلاف. \"الجامع لأحكام القرآن\" ١٠/ ٩٧.\n(٤) في (ز): فهب.\n(٥) في (م): الألسن ولا يصح تعريف المضاف.\n(٦) في (ز): ثلاث.","vol":"16","page":37},{"text":"قبل ذلك بالسريانية فذلك قوله ﷿:\n﴿فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ﴾ أي قصد تخريب بنيانهم من أصولها وأتاها (١) أمر الله وهو الريح التي خربتها ﴿فَخَرَّ﴾ فسقط ﴿عَلَيْهِمُ السَّقْفُ﴾ يعني أعلى (٢) البيوت ﴿مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ﴾ من مأمنهم.\n\n<span data-type=\"title\" id=toc-2306>٢٧ </span>- ﴿ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيهِمْ﴾\nأي يذلهم بالعذاب ﴿وَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تُشَاقُّونَ﴾ تخالفون ﴿فِيهِمْ﴾ مالهم لا يحضرونكم فيدفعون عنكم العذاب (قراءة العامة بفتح) (٣) النون من قوله ﴿تُشَاقُّونَ﴾ إلا نافعًا (٤) فإنه كسرها على الإضافة ﴿قَالَ الَّذِينَ أُوتُوا الْعِلْمَ﴾ هم المؤمنون ﴿قَالَ الَّذِينَ أُوتُوا الْعِلْمَ﴾ الهوان ﴿وَالسُّوءَ﴾ سوء العذاب ﴿عَلَى الْكَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-2307>٢٨ </span>- قوله ﷿: ﴿الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ﴾\nيقبض أرواحهم ملك الموت وأعوانه ﴿ظَالِمِي أَنْفُسِهِمْ﴾ بالكفر نصب على الحال، أي: في كفرهم ﴿فَأَلْقَوُا السَّلَمَ﴾ أي: استسلموا وانقادوا وقالوا ﴿مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ﴾ من شرك (فقالت الملائكة\n_________\n(١) في (م): أتاهم.\n(٢) في (أ): على، وفي \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٨٢: عالي.\n(٣) في (م): قرأ العامة على فتح، وفي (ز): على فتح.\n(٤) نافع بن عبد الرحمن بن أبي نعيم، أبو نعيم الأصفهاني -المدني، إمام دار الهجرة في القراءة.","vol":"16","page":38},{"text":"لهم) (١) ﴿بَلَى إِنَّ اللَّهَ عَلِيمٌ بِمَا كُنْتُمْ تَعْمَلُونَ﴾ قال عكرمة: عنى بذلك من قتل من قريش وأهل مكة ببدر (وقد أخرجوا) (٢) كرهًا.\n\n<span data-type=\"title\" id=toc-2308>٢٩ </span>- ﴿فَادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ (٢٩)﴾\nعن الإيمان.\n\n<span data-type=\"title\" id=toc-2309>٣٠ </span>- ﴿وَقِيلَ لِلَّذِينَ اتَّقَوْا﴾\nوذلك أن أحياء العرب كانوا يبعثون أيام الموسم من يأتيهم بأخبار النبي - ﷺ - فإذا جاء سأل الذين قعدوا على الطرق عنه (٣) فيقولون: ساحر وشاعر وكاهن وكذاب ومجنون فيأمرونه بالانصراف ويقولون (له: إنك) (٤) لو لم (تلقه كان خيرًا) (٥) لك: فيقول المسائل: أنا شر وافد إن رجعت إلى قومي دون أن أدخل مكة وأستطلع أمر محمد وألقاه (٦)، فيدخل مكة فيرى أصحاب محمد (٧) - ﷺ - فيخبرونه بصدقه وأنه نبي مبعوث فذلك قوله ﷿ ﴿وَقِيلَ لِلَّذِينَ اتَّقَوْا﴾ وهم المؤمنون ﴿مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا خَيْرًا﴾ فإن قيل: لم ارتفع جواب المشركين في\n_________\n(١) في (أ): قال الملائكة لهم، وفي (م): فقالت لهم الملائكة.\n(٢) في (م): وقيل: الذين خرجوا.\n(٣) في (أ): منه.\n(٤) سقط من (م)، وفي (أ): يقولون له لو لم يلقه.\n(٥) في (ز)، (م): لو لم تلقه خير.\n(٦) في (ز): أو ألقاه.\n(٧) في (ز): رسول الله، وفي (م): النبي - ﷺ - وكذلك في \"معالم التنزيل\" للبغوي ٥/ ١٧، وإنما ذكر البغوي هذا الخبر هكذا ولم يسنده إلى أحد.","vol":"16","page":39},{"text":"قولهم: (أساطير الأولين) وانتصب جواب المؤمنين في قولهم: (خيرا) والصورتان واحد؟ فالجواب: أن المشركين لم يؤمنوا بالتنزيل فلما سئلوا قالوا: أساطير الأولين يعنون: إنِّما يقوله (١) محمد أساطير الأولين والمؤمنون كانوا مقرين بالتنزيل، فلما قيل لهم: ﴿مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا خَيْرًا﴾ يعنون: أنزل خيرًا ثم ابتدأ فقال ﴿لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ﴾ كرامة من الله، ﴿وَلَدَارُ الْآخِرَةِ خَيْرٌ وَلَنِعْمَ دَارُ الْمُتَّقِينَ﴾.\nثم فسرها فقال\n\n<span data-type=\"title\" id=toc-2310>٣١ </span>- ﴿جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا﴾\nبدل من (الدار) فلذلك ارتفع ﴿تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ لَهُمْ فِيهَا مَا يَشَاءُونَ كَذَلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ﴾.\n\n<span data-type=\"title\" id=toc-2311>٣٢ </span>- قوله ﷿: ﴿الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ﴾\nمؤمنين، قال مجاهد (٢): زاكية أفعالهم وأقوالهم ﴿يَقُولُونَ﴾ يعني: الملائكة ﴿سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ﴾.\nقال القرظي (٣): إذا استنقعت نفس العبد المؤمن جاءه ملك الموت\n_________\n(١) في (أ): يقول.\n(٢) ذكر هذا القول البغوي عن مجاهد تعليقًا في \"معالم التنزيل\" ٥/ ١٧، وذكره القرطبي بدون تسمية قائله في \"أحكام القرآن\" ١٠/ ١٠١.\n(٣) أسند إليه الطبري هذا القول بدون زيادة: ويبشرك بالجنة بل عنده: ثم نزع بهذِه الآية \"جامع البيان\" ١٤/ ١٠١، وكذلك ابن أبي حاتم إلا أن عنده: إذا استفاقت نفس العبد المؤمن جاءه. \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٨٢ =","vol":"16","page":40},{"text":"فيقول: السلام عليك يا ولي الله! الله يقرأ عليك السلام ويبشرك بالجنة.\n\n<span data-type=\"title\" id=toc-2312>٣٣ </span>- قوله ﷿: ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ﴾\nلقبض أرواحهم ﴿أَوْ يَأْتِيَ أَمْرُ رَبِّكَ﴾ يعني يوم القيامة، وقيل: العذاب ﴿كَذَلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ وَمَا ظَلَمَهُمُ اللَّهُ﴾ بتعذيبه إياهم ﴿وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-2313>٣٤ </span>- ﴿فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُوا﴾\nعقوبات كفرهم وأعمالهم الخبيثة ﴿وَحَاقَ بِهِمْ﴾ نزل بهم ﴿مَا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾.\n\n<span data-type=\"title\" id=toc-2314>٣٥ </span>- قوله ﷿: ﴿وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِنْ دُونِهِ مِنْ شَيْءٍ نَحْنُ وَلَا آبَاؤُنَا﴾\nالذين اقتدينا بهم ﴿وَلَا حَرَّمْنَا مِنْ دُونِهِ مِنْ شَيْءٍ﴾ يعني: البحيرة والسائبة (١) والوصيلة والحام ولولا أن الله رضيها لنا لغير ذلك\n_________\n= (١٢٥١٢)، وكذلك في \"الدر المنثور\" للسيوطي ٤/ ٢١٩، ولكن قال الألوسي -عن القرطبي: إذا استدعيت. \"روح المعاني\" ١٤/ ١٣٣، ولعل الألوسي نقل بالمعنى، لأن عند القرطبي: إذا استنقعت، وقال المحقق: استنقع الماء إذا اجتمع فالمعنى: إذا جمعت الروح في فيه تريد الخروج. \"الجامع لأحكام القرآن\" ١٠/ ١٠١.\n(١) سبق التعريف بها في سورة المائدة في تفسير قوله تعالى: ﴿مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ﴾ الآية: ١٠٣، وملخصه: البحيرة هي الناقة التي كانت إذا ولدت خمسة أبطن بحروا أذانها، أي: شقوها وتركوا الحمل عليها ولم يمنعوها الماء والكلأ ثم نظروا إلى خامس ولدها فإن كان ذكرًا نحروه وأكله الرجال والنساء وإن كان =","vol":"16","page":41},{"text":"ببعض عقوباته وهدانا إلى غيرها، قال الله تعالى: ﴿كَذَلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ﴾.\n\n<span data-type=\"title\" id=toc-2315>٣٦ </span>- ﴿وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا﴾\nكما بعثنا فيكم ﴿أَنِ اعْبُدُوا اللَّهَ﴾ يعني بأن اعبدوا الله ﴿وَاجْتَنِبُوا الطَّاغُوتَ﴾ وهو كل معبود من دون الله ﴿فَمِنْهُمْ مَنْ هَدَى اللَّهُ﴾ إلى دينه ﴿وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ﴾ أي وجبت حتى مات على كفره ﴿فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ﴾.\n_________\n= أنثى بحروها أذنها وتركوها وحرم على النساء لبنها ومنافعها، فإذا ماتت حلت للرجال والنساء وقيل: كانت الناقة إذا تابعت اثنتي عشرة سنة إناثًا سيبت فلم يركب ظهرها ولم يجز وبرها ولم يشرب لبنها إلا ضيف فما نتجت بعد ذلك من أنثى شق أذنها ثم خلى سبيلها مع أمها في الإبل، فهي البحيرة بنت السائبة، السائبة فاعلة بمعنى المفعولة وهي المسيبة، وأما الواصلة فمن الغنم إذا ولدت الشاة سبعة أبدن وكان السابع ذكرًا ذبحوه وأكله الرجال والنساء وإن كانت أنثى تركوها في الغنم وإن كان ذكرًا وأنثى استحيوا الذكر من أجل الأنثى وقالوا واصلت أخاها فلم يذبحوه، وكان لبن الأنثى حرامًا على النساء، وأما الحام فهو الفحل إذا نتج من صلبه عشرة أبطن قالوا: حمى ظهره لا يركب ولا يحمل عليه، وقال سعيد بن المسيب: البحيرة التي يمنع درها للطواغيت فلا يحلبها أحد من الناس، والسائبة كانوا يسيبونها لآلهتهم لا يحمل عليها شيء، من \"معالم التنزيل\" للبغوي ١٠٧/ ٢ - ١٠٨ باختصار.","vol":"16","page":42},{"text":"<span data-type=\"title\" id=toc-2316>٣٧ </span>- قوله ﷿: ﴿إِنْ تَحْرِصْ﴾\nيا محمد ﴿عَلَى هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَنْ يُضِلُّ﴾ (من أضله الله) (١) قرأ أهل الكوفة (٢) (يَهدِي) بفتح الياء وكسر الدال، وله وجهان أحدهما: أن معناه: إن الله لا يهدي من أضله، والثاني: أن يكون يهدي بمعنى يهتدي، يعني من أضله الله لا يهتدي تقول (٣) العرب: هدى الرجل، وهم يريدون: يهتدي، وقرأ الآخرون: بضم الياء وفتح الدال، واختاره أبو عبيد وأبو حاتم على معنى من أضله الله فلا هادي له دليله قوله تعالى: ﴿مَنْ يُضْلِلِ اللَّهُ فَلَا هَادِيَ لَهُ﴾ (٤) ﴿وَمَا لَهُمْ مِنْ نَاصِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-2317>٣٨ </span>- قوله ﷿: ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ﴾\nقال الربيع بن خثيم عن أبي العالية: كان لرجل من المسلمين على رجل من المشركين دين فأتاه يتقاضاه وكان مما تكلم به: والذي أرجوه بعد الموت إنه لكذا، فقال المشرك: وإنك تزعم أنك تبعث بعد الموت؟ وأقسم بالله لا يبعث الله من يموت فأنزل الله هذِه الآية، قال قتادة: ذكر لنا أن رجلًا قال لابن عباس ﵄: إن\n_________\n(١) سقط من (ز).\n(٢) يعني قراؤهم مثل حمزة وعاصم والكسائي، \"حجة القرءات\" لابن زنجلة (ص ٣٨٨).\n(٣) في (ز): كقول.\n(٤) الأعراف: ١٨٦.","vol":"16","page":43},{"text":"أناسًا (من أهل) (١) العراق يزعمون أن عليًّا ﵁ مبعوث قبل يوم القيامة ويتأوَّلون هذِه الآية، فقال ابن عباس ﵄ كذب أولئك، إنما هذِه الآية عامة للناس، لو كان علي (٢) ﵁ مبعوثًا قبل يوم القيامة ما أنكحنا نساءه ولا قسمنا ميراثه، قال الله تعالى ردًّا عليهم ﴿بَلَى وَعْدًا عَلَيْهِ حَقًّا وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾ وفي الخبر: أن الله تعالى يقول: كذبني ابن آدم ولم يكن له أن يكذبني، وشتمني ابن آدم ولم يكن له أن يشتمني، فأما تكذيبه إياي فحلفه بي: أني لا أبعث الخلق (٣) وأما شتمه (٤) إياي فقوله: اتخذ الله ولدًا وأنا الواحد الصمد لم ألد ولم أولد ولم يكن لي كفوا أحد (٥).\n_________\n(١) عند الطبري فيما سبق: بهذا العراق، وفي (ز)، (م): بالعراق.\n(٢) في (م): عليًّا منصوبًا، وهو خطأ؛ لأنه اسم كان.\n(٣) سقط من (ز).\n(٤) في (ز): سبه.\n(٥) أخرج البخاري هذا الحديث القدسي في كتاب التفسير، سورة الإخلاص (٤٩٧٤) عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"قال اللِّه: كذبني ابن آدم ولم يكن له ذلك وشثمني ابن آدم ولم يكن له ذلك، فأما تكذيبه إياي فقوله: أتخذ الله ولدًا وأنا الأحد الصمد، لم ألد ولم أولد ولم يكن لي كفئًا أحد\" (٤٩٧٥) أيضًا نحوه. وأسند الطبري إلى عطاء بن أبي رباح أنه سمع أبا هريرة - ﵁ - يقول: \"قال الله: سبني ابن آدم ولم يكن ينبغي له أن يسبني وكذبني ولم يكن ينبغي له أن يكذبني فأما تكذيبه إياي فقال: ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ﴾ قال: قلت! (بلى وعدًا عليه حقا) وأما سبه إياي فقال: (إن الله ثالث ثلاثة) وقلت: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١) اللَّهُ الصَّمَدُ (٢) لَمْ يَلِدْ وَلَمْ يُولَدْ (٣) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (٤)﴾ \"جامع البيان\" ١٤/ ١٠٥. =","vol":"16","page":44},{"text":"<span data-type=\"title\" id=toc-2318>٣٩ </span>- قوله ﷿: ﴿لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ﴾\nهو مردود إلى قوله تعالى: ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ بَلَى وَعْدًا عَلَيْهِ حَقًّا﴾ ليبين لهؤلاء المتكبرين والمقتسمين الذين يختلفون فيه ﴿وَلِيَعْلَمَ الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ﴾.\n\n<span data-type=\"title\" id=toc-2319>٤٠ </span>- قوله ﷿: ﴿إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ (٤٠)﴾\nيقول الله تعالى: إنا إذا أردنا أن نبعث من يموت فلا تعب علينا ولا نصب في إحيائهم ولا في غير ذلك (١) مما يحدث؛ لأنا إذا أردنا خلق شيء وإنشاءه فإنما ﴿نَقُولَ لَهُ كُنْ فَيَكُونُ﴾ (قرأ ابن عامر والكسائي بالنصب هنا وفي يس) (٢) وفي هذِه الآية دليل على أن القرآن غير مخلوق، وذلك أن الله أخبر أنه إذا (٣) أراد شيئًا قال له: ﴿كُنْ فَيَكُونُ﴾ فلو كان قوله: ﴿كُنْ﴾ مخلوقًا لاحتاج إلى (قول ثان) (٤) واحتاج ذلك القول إلى قول ثالث، إلى ما لا نهاية له،\n_________\n= وهكذا ذكر السيوطي وعزاه إلى الطبري وابن أبي حاتم وكذلك ابن كثير أيضًا عزاه إلى ابن أبي حاتم ولم أجده في \"تفسير القرآن العظيم\" لابن أبي حاتم. \"الدر المنثور\" ٤/ ٢٢٠، \"تفسير القرآن العظيم\" لابن كثير ٨/ ٣١٢.\n(١) في (أ): تلك.\n(٢) زيادة من (ز) ونقل ابن زنجلة: قرأ ابن عامر الكسائي: ﴿أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ﴾ بالنصب وقرأ الباقون بالرفع والنصب على أن يكون قوله: (فيكون) عطفا (أن يقول) أو لكونه جواب (كن) والرفع على معنى: ما أراد الله فهو يكون \"الحجة\" لابن زنجلة ٣٨٩ - ٣٩٠.\n(٣) سقط من (م).\n(٤) في (ز): بإسقاط كلمة قول، وفيها وفي (م): ثاني.","vol":"16","page":45},{"text":"فلما بطل ذلك ثبت أن الله ﷿ خلق المخلوق بكلام غير مخلوق.\n\n<span data-type=\"title\" id=toc-2320>٤١ </span>- قوله ﷿: ﴿وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا﴾\nعذبوا وأوذوا في سبيل الله، نزلت في بلال وصهيب وخباب (بن الأرت) (١) وعمار وعابس وجبير (٢) وأبي جندل بن سهيل أخذهم المشركون بمكة فعذبوهم، وقال قتادة: يعني أصحاب محمد - ﷺ - ظلمهم أهل مكة وأخرجوهم من ديارهم حتى لحق منهم طائفة بالحبشة (ثم بوأهم الله تعالى) (٣) المدينة بعد ذلك فجعلها لهم دار الهجرة وجعل لهم أنصارًا من المؤمنين (٤) ﴿لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً﴾ أنزلهم المدينة وأطعمهم الغنيمة.\nيروى (٥) أن عمر بن الخطاب ﵁ كان إذا أعطى الرجل من المهاجرين (عطاءه يقول) (٦): خذ بارك الله فيه، هذا ما وعدك الله في الدنيا، وما ادّخر لك في الآخرة أفضل، ثم تلا هذِه الآية. وقال\n_________\n(١) من (أ).\n(٢) في (أ): حبر وهو تصحيف، فهو جبير مولى كثيرة بنت سفيان.\n(٣) في (أ): بوأهم الله تعالى بها.\n(٤) أسنده إلى قتادة الطبري في \"جامع البيان\" ١٤/ ١٠٧، وذكره البغوي في \"معالم التنزيل\" ٥/ ٢٠.\n(٥) أسنده الطبري هكذا: حدثني الحارث قال: حدثنا القاسم قال: حدثنا هشيم عن العوام عمن حدثه أن عمر - ﵁ - كان ... الحديث. \"جامع البيان\" ١٤/ ١٠٧.\nوكذا ذكره ابن كثير عن هشيم عن العوام عمن حدثه أن ... \"تفسير القرآن العظيم\" لابن كثير ٨/ ٣١٣.\n(٦) في (ز): العطاء فقال.","vol":"16","page":46},{"text":"بعض أهل المعاني: مجاز قوله: ﴿لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً﴾ لنحسنن إليهم في الدنيا حسنة ﴿وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-2321>٤٢ </span>- ﴿الَّذِينَ صَبَرُوا﴾\n(في الدنيا في) (١) الله على ما نابهم ﴿وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ﴾.\n\n<span data-type=\"title\" id=toc-2322>٤٣ </span>- قوله ﷿: ﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ﴾\nنزلت في مشركي مكة حيث أنكروا نبوة محمد - ﷺ - وقالوا: الله أعظم من (أن يكون) (٢) رسوله بشرًا، فهلا بعث إلينا ملكًا ﴿فَاسْأَلُوا أَهْلَ الذِّكْرِ﴾ يعني: مؤمني أهل الكتاب ﴿إِنْ كُنْتُمْ لَا تَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-2323>٤٤ </span>- ﴿بِالْبَيِّنَاتِ وَالزُّبُرِ﴾\nفإن قيل: ما الجالب (لهذِه الباء) (٣)؟ قيل: قد اختلف فيه فقال بعضهم: هي من صلة (أرسلنا). و(إلا) بمعنى غير، مجازه: وما أرسلنا من قبلك بالبينات غير رجال نوحي إليهم ولم نبعث ملائكة، وهذا كما تقول: ما ضرب إلا أخوك عمرًا، وهل كلم إلا أخوك عمرًا، بمعنى ما ضرب عمرًا غير أخيك، وما كلم عمرًا غير أخيك، قال أوس بن حجر:\nأبني لبينى لستم بيد ... إلا يد ليست لها عضد\n_________\n(١) من (أ): وفيها: في الدنيا فوالله.\n(٢) في (م): لكون، وذا تصحيف، وفي (ز): بياض في هذا الموضع.\n(٣) في (م): لهذا، الياء.","vol":"16","page":47},{"text":"يعني: غير يد، قال الله تعالى: ﴿لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا﴾ (١) يعني: غير الله.\nوقال بعضهم: إنما هي على كلامين يريد: ما أرسلنا من قبلك إلا رجالًا أرسلناهم بالبينات والزبر، واستشهد على ذلك بقول الأعشى:\nوليس (٢) مُجيرَا إن أتى الحي خائف ... ولا قائلًا إلا هُوَ المتعيبا\nوقال: لو كان ذلك على كلمة واحدة لكن خطأ؛ لأن المتعيب من صلة القائل، لكن جاز ذلك على كلامين كقول الأخطل:\nنبئتهم عذبوا بالنار جارتهم ... وهل يعذب إلا الله بالنار\nفتأويل الكلام: وما أرسلنا من قبلك إلا رجالًا نوحي إليهم أرسلناهم بالبينات والزبر، ﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴾.\n\n<span data-type=\"title\" id=toc-2324>٤٥ </span>- قوله ﷿: ﴿أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ﴾\nيعني: (الكفر والشرك مثل ما فعل) (٣) نمرود بن كنعان وغيره من\n_________\n(١) الأنبياء: ٢٢.\n(٢) في (أ): ولست، وفي (م): وليس مخبر ... إلا هو المتغير، والمثبت من \"معاني القرآن\" للفراء ٢/ ١٠٠، وقال بعد ذكر البيت: فلو كان على كلمة واحدة كان خطأ؛ لأن المتعيب من صلة القائل فأخره ونوى كلامين فجاز ذلك.\n(٣) من (ز).","vol":"16","page":48},{"text":"الكفار وأهل الأوثان ﴿أَنْ يَخْسِفَ اللَّهُ بِهِمُ الْأَرْضَ﴾ أي: يغور بهم في الأرض ﴿أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-2325>٤٦ </span>- ﴿أَوْ يَأْخُذَهُمْ﴾\nالعذاب ﴿فِي تَقَلُّبِهِمْ﴾ تصرفهم في الأسفار (١) بالليل والنهار ﴿فَمَا هُمْ بِمُعْجِزِينَ﴾ سابقي الله.\n\n<span data-type=\"title\" id=toc-2326>٤٧ </span>- ﴿أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ﴾\nقال الضحاك (٢) والكلبي (٣): هو من الخوف، يعني: يأخذ هذِه القرية ويترك هذِه القرية فيعذب طائفة ويدع طائفة فيتخوف الذين يدعهم مثل ما أصاب الآخرين، وقال سائر المفسرين (٤): التخوف، التنقص، يعني: تنقص من أطرافهم ونواحيهم الشيء بعد الشيء حتى يهلك جميعهم، يقال: تخوفته الدهر وتخونته، إذا نقصته، أخذت (٥) ماله وحشمه.\n_________\n(١) في (ز): الأمصار.\n(٢) أسند إليه الطبري نحو هذا القول في \"جامع البيان\" ١٤/ ١١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٨٤ (١٢٥٢٤).\n(٣) ذكر البغوي عنهما تعليقًا هو من الخوف، أي: أن يعذب طائفة ليتخوف الآخرون أن يصيبهم مثل ما أصابهم. \"معالم التنزيل\" ٥/ ٢١.\n(٤) أسند الطبري فيما سبق إلى ابن زيد في قوله ﴿أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ﴾ قال: كان يقال التخوف التنقص يتنقصهم من البلدان والأطراف، وعند ابن أبي حاتم عنه: تنقصهم من البلد والأطراف (١٢٥٢٦).\n(٥) في (أ): أخذ، وعند البغوي: تخوفه الدهر وتخونه إذا نقصه وأخذ ماله وحشمه. \"معالم\" ٣/ ٧٠، وذكر الطبري عن الفراء، تقول: العرب تقول: تخوفته: أي =","vol":"16","page":49},{"text":"وقال الهيثم بن عدي: (هي لغة لأزد شنوءة) (١) وأنشد:\nتخوف (غدرهم مالي) (٢) وأهدى ... سلاسل في الحلوق لها صليل\nوقال سعيد بن المسيب: بينا عمر بن الخطاب ﵁ على المنبر فقال: أيها الناس! ما تقولون في قوله تعالى: ﴿أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ﴾ فسكت الناس، فقام شيخ فقال: يا أمير المؤمنين! هذِه لغتنا (٣) بني هذيل (٤)، التخوف: التنقص، فقال عمر ﵁:\n_________\n= تنقصته، تخوفًا: أي أخذته من حافاته وأطرافه وقد أتى التفسير بالخاء وهما بمعنى، قال: ومثله ما قرئ بوجهين قوله تعالى: ﴿إِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيلًا﴾ و(سبحا) \"جامع البيان\" ١٤/ ١١٣، ونحوه في \"معاني القرآن\" للفراء ٢/ ١٠١ - ١٠٢، ولكن تعبير الطبري أوضح وكما أن نسبة التخون إلى الدهر محل نظر؛ للحديث القدسي: \"قال الله ﷿: يؤذيني ابن آدم يسب الدهر وأنا الدهر بيدي الأمر أقلب الليل والنهار\". أخرجه البخاري في كتاب التفسير، تفسير سورة الجاثية (٤٨٢٦).\n(١) في (م): في لغة أزد شنوأة، و(أزد) من أعظم قبائل العرب وأشهرها تنسب إلى الأزد بن الغوث بن نبت بن مالك بن كهلان، من القحطانية وتنقسم إلى أربعة أقسام: أزد شنوءة، ونسبتهم إلى كعب بن الحارث بن عبد الله بن مالك بن نصر بن الأزد، كانت منازلهم السراة، وأزد غسان كانت منازلهم في شبه جزيرة العرب وفي بلاد الشام، أزد السراة كانت منازلهم في الجبال المعروفة بهذا الاسم و(أزد عمان) كانت منازلهم بعمان. \"معجم قبائل العرب\" لعمر كحالة ١/ ١٥ - ١٦.\n(٢) في (ز): عزوهم إلى ... ضليلة، وعند الطبري: عدوهم مالي ... البيت. \"جامع البيان\" ١٤/ ١١٣.\n(٣) في (ز): لغة.\n(٤) بنو هذيل: قبيلة من قبائل حجاز المهمة، ينتسبون إلى هذيل بن مدركة بن إلياس =","vol":"16","page":50},{"text":"هل تعرف العرب ذلك في أشعارهم (١)؟ قال: نعم، قال شاعرنا أبو كبير الهذلي يصف ناقة (٢):\nتخوف الرحل (٣) منها تامكا قردًا ... كما تخوف عود النبعة (٤) السفن\nفقال عمر ﵁: عليكم بديوانكم لا تضل، قالوا وما ديواننا؟ قال: شعر الجاهلية فإن فيه تفسير كتابكم ومعاني (٥) كلامكم ﴿فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ﴾ حين لم يعجل العقوبة.\n_________\n= بن مضر بن نزار بن معد بن عدنان، تفرقت في البلاد، وأهل النخلة -وفي قرية على ستة فراسخ من مكة على طريق الطائف- أكثر أهلها من الهذيل وجماعة منها نزلوا البصرة. \"الأنساب\" للسمعاني ٥/ ٦٣١ بتصرف يسير، وانظر \"معجم قبائل العرب\" ٣/ ١٢١٣.\n(١) في (ز): أشعارها.\n(٢) زاد القرطبي: تنقص السير سنامها بعد تمكه واكتنازه، ثم ذكر البيت وقال: تمك السنام يتمك تمكا أي طال وارتفع، فهو تامك، والسفن والمسفن ما ينجر به الخشب. \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ١١١.\n(٣) وفي \"لسان العرب\" لابن منظور ٩/ ١٠١ (خوف). قال ابن مقبل: تخوف السير منها ... البيت، السفن: الحديدة التي تبرد بها القسى، أي: تنقص كما تأكل هذِه الحديدة خشب القسي. وقال مجد الدين: قرد ككتف السحاب المنعقد المتلبد، وكغراب: حلمة الثدي. \"القاموس المحيط\" للفيروزآبادي (ص ٣٩٥)، فالمراد حلمة سنامها وارتفاعه.\n(٤) قال الرازي: النبع شجر تتخذ منه القسى، الواحد: نبعة. \"مختار الصحاح\" (ص ٦٠٠) (نبع).\n(٥) في (أ): معنى.","vol":"16","page":51},{"text":"<span data-type=\"title\" id=toc-2327>٤٨ </span>- قوله ﷿: ﴿أَوَلَمْ يَرَوْا﴾\nقرأ حمزة والكسائي وخلف (تروا) بالتاء على الخطاب وقرأ (الآخرون) (١) بالياء خبرًا عن ﴿الَّذِينَ مَكَرُوا السَّيِّئَاتِ﴾ وهو اختيار الأئمة ﴿إِلَى مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ﴾ يعني من جسم قائم له ظل ﴿يَتَفَيَّأُ ظِلَالُهُ﴾ بالتاء (أهل البصرة) (٢) والباقون بالياء واختاره القاسم، ومعنى قوله تعالى: ﴿يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ﴾ يميل فيرجع (٣) من جانب إلى جانب، فهي في أول النهار على حال ثم يتقلص (٤) ثم يعود إلى حالة (٥) أخرى في آخر النهار فميلانها ودورانها (٦) من موضع إلى موضع سجودها، ومنه قيل للظل بالعشي فيء؛ لأنه فاء من المغرب إلى المشرق، أي: رجع، والفيء: الرجوع، قال تعالى: ﴿حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ﴾ (٧) ويقال: سجدت النخلة إذا مالت، وسجد البعير وأسجد، إذا أُميلَ للركوب، وبمثله\n_________\n(١) في (ز): الباقون.\n(٢) في (أ): أبو عمرو والمثبت من (ز)، (م) وهو الراجح لقول الأصبهاني: قرأ عمرو ويعقوب (تتفيأ ظلاله) بالتاء وقرأ الباقون بالياء. \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٢٤).\n(٣) سقط من (ز).\n(٤) هكذا في (ز)، (م)، وفي (أ): ينقص.\n(٥) في (م): حال.\n(٦) في (ز): في الآية.\n(٧) الحجرات: ٩.","vol":"16","page":52},{"text":"قال في هذِه الآية أهل التأويل -قال الضحاك (١) وقتادة: أما اليمين فأول النهار، وأما الشمائل فآخر النهار، فيسجد الظلال لله ﷿ غدوة إلى أن يفيء الظل، ثم يسجد أيضًا إلى الليل، وقال مجاهد (٢): إذا زالت الشمس سجد كل شيء لله تعالى، وقال عبد الله بن عمر: سمعت عمر بن الخطاب ﵁ يقول: قال رسول الله - ﷺ -: \"أربع قبل الظهر -بعد الزوال- تحسب (٣) بمثلهن (في وقت) (٤) صلاة السحر، وليس شيء إلا وهو يسبح الله ﷾ في تلك الساعة، ثم قرأ: ﴿يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ﴾ \" (٥) الآية كلها.\n_________\n(١) أسند إليه الطبري هذا القول في \"جامع البيان\" ١٤/ ١١٥.\n(٢) أسند الطبري إلى قتادة ومجاهد هذِه الأقوال نحوها في \"جامع البيان\" ١٤/ ١١٥.\n(٣) في (ز): يحسبن.\n(٤) في \"جامع الترمذي\": من.\n(٥) روى الإمام الترمذي هذا الحديث في أبواب التفسير، ومن سورة النحل (٣١٢٨)، عن عبد بن حميد قال: حدثنا علي بن عاصم، عن يحيى البكاء، وقال: حدثني عبد الله بن عمر قال: سمعت عمر بن الخطاب - ﵁ - يقول: قال رسول الله - ﷺ -: \"أربع قبل الظهر ... . الخ\" كذلك، ثم قال الترمذي: هذا حديث غريب لا نعرفه إلا من حديث علي بن عاصم.\nقال البخاري: علي بن عاصم أبو الحسن، مولى قريبة بنت محمد بن أبي بكر الصديق - ﵁ - القرشي الواسطي ... ليس بالقوي عندهم. \"الضعفاء الصغير\" (ص ٨٦) (٢٥٤)، وقال النسائي: ضعيف. \"الضعفاء والمتروكين\" (ص ٢١٦) (٤٣٠)، وقال الحافظ ابن حجر: صدوق يخطئ ويصر، ورمي بالتشيع مات سنة (٢٠١ هـ). \"تقريب التهذيب\" (٤٢٧٢٩). =","vol":"16","page":53},{"text":"وقال الكلبي: الظل قبل طلوع الشمس عن يمينك وعن شمالك، وقدامك (١) وخلفك كذلك (٢) إذا غابت، وإذا طلعت كان قدامك، وإذا ارتفعت كان عن يمينك فإذا كان بعد ذلك كان خلفك فإذا (٣) كان قبل أن تغرب الشمس كان على يسارك فهذا تفيؤه، أي: تقلبه هاهنا وهاهنا وسجوده (٤)، وأما الوجه في توحيد اليمين وجمع الشمائل فهو أن من شأن العرب أنه إذا اجتمعت (علامتان في) (٥) شيء واحد أن تبقى واحدة وتلغي أخرى ويكتفي بالمبقي عن الملغي كقوله تعالى: ﴿خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ﴾ (٦) وقوله: ﴿وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾ (٧) وقال بعضهم: اليمين راجع إلى قوله تعالى: ﴿مَا خَلَقَ\n_________\n= وكذلك حال يحيى بن مسلم البكاء.\nوقال النسائي: يحيى بن مسلم البكاء: متروك الحديث بصري. \"الضعفاء\" (ص ٢٥٠) (٦٣٦)، وذكره الدارقطني أيضًا في \"الضعفاء\" (ص ٣٩١) (٥٧٣).\nوقال ابن حجر: يحيى بن مسلم أو ابن سليم -مصغر- وهو ابن أبي خليد، البصري المعروف بيحيى البكاء: ضعيف من الرابعة، مات سنة (١٣٠ هـ). \"تقريب التهذيب\" (٧٦٩٥) فالحديث ضعيف مع الغرابة.\n(١) في (أ): قبلك.\n(٢) في (ز): كذي.\n(٣) في (ز): وإذا، بالواو.\n(٤) هكذا ذكر البغوي عن الكلبي تعليقًا في \"معالم التنزيل\" ٥/ ٢٢.\n(٥) في (ز): على تنتان من، وهذا تصحيف.\n(٦) البقرة: ٧.\n(٧) البقرة: ٢٥٧.","vol":"16","page":54},{"text":"﴿اللَّهُ﴾ و(لفظ ما) (١) واحد والشمائل راجعة إلى المعنى، ومثل هذا في الكلام كثير، قال الشاعر (٢):\nبفي الشامتين الصخر إن كان هدّني ... رزية شبلي مخدر في الضراغم\nوقال آخر (٣):\nالواردون وتيم في ذرا سبأ ... قد عض أعناقهم جلد الجواميس (٤)\nولم يقل: بأفواه، ولا جلود. ﴿وَهُمْ دَاخِرُونَ﴾ صاغرون.\n\n<span data-type=\"title\" id=toc-2328>٤٩ </span>- ﴿وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾\nإنما أخبر بـ (ما) لغلبة ما لا يعقل عن من يعقل في العدد، وإنما يغلب الكثير أبدًا كتغليب (٥) المذكر على المؤنث ﴿مِنْ دَابَّةٍ﴾ أراد\n_________\n(١) في (أ): لفظه. [سورة البقرة: ٧، ٢٥٧].\n(٢) هو الفرزدق يرثي ابنين له كالأسود، والشاهد في البيت كلمة (في) المضافة إلى الشامتين فلم يقل بأفواه الشامتين.\n(٣) في (أ): قال الشاعر، وهو جرير في هجاء عمر بن لجأ التيمي والفرزدق وجرير مع الأخطل يسمون: المثلث الأموي.\n(٤) البيت -والسابق- من استشهاد الفراء في \"معاني القرآن\" ٢/ ١٠٢، وفيه: الواردون وثيم بالثاء المثلثة، وعندنا وعند الطبري في \"جامع البيان\" ١٤/ ١١٧: وتيم، وهو الأظهر، والشاهد في البيت كلمة (جلد) والمضافة إلى الجواميس، فلم يقل: جلود الجواميس، والمراد التعريض بالتيم إلى الرق.\n(٥) في (أ): لتغليب، وفي (ز): كتغلب.","vol":"16","page":55},{"text":"من كل حيوان يدب، كقوله تعالى: ﴿وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا﴾ (١) وقوله تعالى: ﴿مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا﴾ (٢) ﴿وَالْمَلَائِكَةُ﴾ خص الملائكة بالذكر (٣) مع كونهم من جملة ما في السماوات والأرض لرفع شأنهم، وقيل: لخروجهم من جملة الموصوفين بالدبيب؛ إذ جعل الله لهم أجنحة، كما قال تعالى: ﴿جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَثْنَى وَثُلَاثَ وَرُبَاعَ﴾ الآية (٤) فكان الطيران أغلب عليهم من الدبيب، وقيل أراد: ولله يسجد ما في السماوات من الملائكة وما في الأرض من دآبة ويسجد ملائكة الأرض ﴿وَهُمْ لَا يَسْتَكْبِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-2329>٥٠ </span>- ﴿يَخَافُونَ رَبَّهُمْ﴾\n(يأتيهم العذاب) (٥) ﴿مِنْ فَوْقِهِمْ﴾ إن عصوه ﴿وَيَفْعَلُونَ مَا يُؤْمَرُونَ﴾ (أي: يأمرهم) (٦) وقيل: معناه: يخافون ربهم الذي فوقهم بالقهر (٧)\n_________\n(١) هود: ٦.\n(٢) هود: ٥٦.\n(٣) سقط من (ز): وفيها: خص بالملائكة مع كونهم.\n(٤) فاطر: ١.\n(٥) في (ز)، (م): ﴿يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ﴾ يعني: يخافون ربهم أن يأتيهم العذاب من فوقهم إن عصوه.\n(٦) من (ز).\n(٧) سبحان ربي الأعلى، أراد المصنف بإضافة كلمة القهر هنا صرف الذهن عن علو الله بذاته مع أن الطبائع مفطورة على شعور علو الله تعالى، فرفع الأيدي في الدعاء وفي معظم التكبيرات في الصلوات والعيدين ليس إلا لأجل الاعتراف =","vol":"16","page":56},{"text":"والقدرة فلا يعجزه شيء ولا يغلبه أحد، كقوله تعالى ﴿وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ﴾ (١) وقوله تعالى إخبارًا عن فرعون: ﴿وَإِنَّا فَوْقَهُمْ قَاهِرُونَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-2330>٥١ </span>- قوله ﷿: ﴿وَقَالَ اللَّهُ لَا تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ فَإِيَّايَ فَارْهَبُونِ (٥١)﴾.\n\n<span data-type=\"title\" id=toc-2331>٥٢ </span>- ﴿وَلَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَلَهُ الدِّينُ﴾\nالطاعة والإخلاص ﴿وَاصِبًا﴾ دائمًا ثابتًا.\nقال ابن عباس ﵄ (٣): واجبًا، ومعنى الآية: ليس من أحد يدان له (٤) ويطاع إلا انقطع (ذلك عنه) (٥) (عند زوال) (٦) أو هلاك\n_________\n= بعلو الله وارتفاعه بذاته، بجانب النصوص الصريحة مثل آية الكرسي وآيات الاستواء، وقوله تعالى ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ﴾ وآيات الإنزال، وصعود الكلم الطيب إليه، ورفع العمل الصالح، وكذلك عروج الملائكة إلى الله تعالى ونزولهم بأمره، إذا فما وجه تخصيص القهر والقدر بالفوقية دون الرحمة؟ وقد قال الله تعالى: ﴿قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ﴾ [الأنعام: ٦٥] كما قال الله تعالى: ﴿أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ﴾ [الملك: ١٦] وهو العلي العظيم، وهو العلي الكبير.\n(١) الأنعام: ١٨، ٦١.\n(٢) الأعراف: ١٢٧.\n(٣) أسند قوله هذا الطبري في \"جامع البيان\" ١٤/ ١٢٠.\n(٤) سقط من (أ).\n(٥) سقط من (أ).\n(٦) في (ز)، (م): بزوال.","vol":"16","page":57},{"text":"غير الله تعالى، فإن الطاعة تدوم له ونصب (١) واصبًا على القطع، قال الدؤلي:\nلا أبتغي الحمد القليل بقاؤه ... يومًا بذم الدهر أجمع واصبا\nأي دائمًا، قال الفراء (٢): ويقال: خالصًا ﴿أَفَغَيْرَ اللهِ تَتَّقُونَ﴾.\n\n<span data-type=\"title\" id=toc-2332>٥٣ </span>- ﴿وَمَا بِكُمْ نِّعْمَةٍ﴾\nقال الفراء: (ما) في معنى الجزاء، ولها فعل مضمر كأنه قال: وما يكن بكم من نعمة ﴿فَمِنَ اللهِ﴾ (لا من سواه) (٣) لذلك دخلت الفاء في قوله ﴿فَمِنَ اللهِ﴾ ﴿ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ﴾ تضجون وتصيحون بالدعاء والاستغاثة وأصله من جار (٤) الثور، إذا رفع صوته (٥) شديدًا\n_________\n(١) في (ز)، (م): يصب.\n(٢) قال ذلك في \"معاني القرآن\" ٢/ ١٠٤ - ١٠٥، وزاد: لأن الجزاء لا بد له من فعل مجزوم، إن ظهر فهو جزم، وإن لم يظهر فهو مضمر، كما قال الشاعر:\nإن العقل في أموالنا لا نضق به ... ذرعًا وإن صبرًا فنعرف للصبر\nأراد أن يكن، فأضمرها، ولو جعلت ﴿وَمَا بِكُمْ﴾ في معنى (الَّذي) جاز، وجعلت صلته ﴿بُكْمُ﴾ و﴿مَا﴾ حينئذ في موضع رفع بقوله ﴿فَمِنَ اللَّهِ﴾ وأدخل الفاء كما قال ﵎: ﴿قُلْ إِنَّ الْمَوْتَ الَّذِى تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ﴾ وكل اسم وصل مثل (ش) و(ما) و(الَّذي) فقد يجوز دخول الفاء في خبره؛ لأنه مضارع للجزاء، والجزاء قد يجاب بالفاء.\n(٣) من (ز).\n(٤) في (ز): جؤار.\n(٥) في (ز): صوتًا.","vol":"16","page":58},{"text":"من جوع أو فزع، قال الأعشى (١) يصف بقرة:\nفطافت ثلاثًا بين يوم وليلة ... وكان النكير (٢) أن تضيف (٣) وتجأرا\n\n<span data-type=\"title\" id=toc-2333>٥٤ </span>- قوله - ﷿ - ﴿ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنْكُمْ إِذَا فَرِيقٌ مِنْكُمْ بِرَبِّهِمْ يُشْرِكُونَ (٥٤)﴾\nبعدما أخلصوا له الدعاء في حال البلاء.\n\n<span data-type=\"title\" id=toc-2334>٥٥ </span>- ﴿لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ﴾\nليجحدوا نعمته فيما أعطاهم من النعماء وكشف الضر والبلاء ﴿فَتَمَتَّعُواْ فَسَوْفَ تَعْلَمُونَ﴾ هذا وعيد لهم.\n\n<span data-type=\"title\" id=toc-2335>٥٦ </span>- ﴿وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ﴾\nله حقًّا ولا فيه ضرًا ولا نفعًا ﴿نَصِيبًا مِمَّا رَزَقْنَاهُمْ﴾ من الأموال هو ما جعلوا لأصنامهم من حروثهم وأنعامهم، نظيره قوله تعالى: ﴿فَقَالُوا هَذَا لِلَّهِ بِزَعْمِهِمْ وَهَذَا لِشُرَكَائِنَا﴾ (٤) ثم رجع من الخبر إلى الخطاب فقال: ﴿تَاللَّهِ لَتُسْئَلُنَّ﴾ يوم القيامة ﴿عَمَّا كُنُتُمْ تَفْتَرُونَ﴾ في الدنيا.\n_________\n(١) لكن ابن منظور قال في مادة (ضيف) وأضاف من الأمر: أشفق وحذر، قال النابغة الجعدي: أقالت ثلاثًا ... وكان النكير أن تضيف ... والمضوفة: الأمر يشفق منه ويخاف. \"لسان العرب\" ٩/ ٢١١.\n(٢) في \"أحكام القرآن\" للقرطبي ١٠/ ١١٥: التكير، وفي (م): البكير.\n(٣) في (أ): لطيف وهو تصحيف من كلمة (تطيف) ولها أيضًا وجه.\n(٤) الأنعام: ١٣٦.","vol":"16","page":59},{"text":"<span data-type=\"title\" id=toc-2336>٥٧ </span>- قوله - ﷿ -: ﴿وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ﴾\nوهم خزاعة (١) وكنانة (٢)، قالوا: الملائكة بنات الله سبحانه ﴿وَلَهُمْ مَا يَشْتَهُونَ﴾ يعني: البنين، وفي قوله (٣) (ما) وجهان من الإعراب، أحدهما: الرفع على الابتداء، ومعنى الكلام: ويجعلون لله البنات ولهم البنون (٤) والثاني: النصب عطفًا على البنات، تقديره: ويجعلون لله البنات (٥) ويجعلون لهم البنين الذين يشتهونهم.\n_________\n(١) بنو خزاعة: قبيلة من الأزد من القحطانية، وهم: بنو عمرو بن ربيعة، وهو لحي ابن حارثة بن عمرو مزيقياء. \"معجم قبائل العرب\" لعمر كحالة ١/ ٣٣٨، وقال ابن حزم: وخزاعة وهم بنو لحي بن عامر بن قمعة بن إلياس بن مضر بن نزار بن معد بن عدنان. \"جمهرة أنساب العرب\" (ص ٤٨٥)، وسبب الخلاف ما أشار إليه السهيلي أن حارثة كان قد خلف على أم لحي بعد أن أمنت من عامر بن قمعة، ولحي صغير، ولحي هو ربيعة، فتبناه حارثة، فانتسب إليه، فيكون النسب صحيحًا بالوجهين جميعًا، إلى حارثة بالتبني وإلى عامر بن قمعة بالولادة، وكذلك أسلم بن أفصى بن حارثة فإنه أخو خزاعة، والقول فيه كالقول في خزاعة. \"الروض الأنف\" ١/ ١٠٠ بتصرف يسير.\n(٢) بنو كنانة: قبيلة عظيمة من العدنانية، وهو بنو كنانة بن خزيمة بن مدركة بن إلياس ابن مضر بن نزار بن معد بن عدنان، كانت ديارهم بجهات مكة، وقدمت طائفة منهم الديار المصرية سنة (٥٤٥ م)، وتنقسم إلى عدة بطون، منها: قريش وهم بنو النضر بن كنانة، بنو مالك بن كنانة، بنو ملكان بن كنانة، وبنو عبد مناة ابن كنانة. \"معجم قبائل العرب\" لعمر كحالة ٣/ ٩٩٦، \"جمهرة أنساب العرب\" لابن حزم (ص ٤٦٥).\n(٣) سقط من (أ).\n(٤) في (أ): البنين.\n(٥) سقط من (م).","vol":"16","page":60},{"text":"<span data-type=\"title\" id=toc-2337>٥٨ </span>- قوله - ﷿ - ﴿وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا﴾\nمن الكراهية ﴿وَهُوَ كَظِيمٌ﴾ ممتلئ همًّا وغيظًا.\n\n<span data-type=\"title\" id=toc-2338>٥٩ </span>- ﴿يَتَوَارَى﴾\nيختفي ويتغيب ﴿مِنَ الْقَوْمِ مِنْ سُوءِ مَا بُشِّرَ بِهِ﴾ من الحزن والعار والحياء، ثم يتفكر ﴿أَيُمْسِكُهُ﴾ ذكّر الكناية، لأنها مردودة إلى (ما) ﴿علَى هُونٍ﴾ ﴿أَمْ يَدُسُّهُ﴾ يخفيه ﴿في الْتُّرَابِ﴾ بيده (١) قال قتادة: وذلك أن مضر وتميمًا (٢) كانوا يدفنون البنات أحياء -زعموا- خوف الفقر وعليهم وطمع (٣) غير الأكفاء فيهن، وكان صعصعة (٤) عم\n_________\n(١) سقط من (م).\n(٢) في (أ): بغيضًا، والمثبت أصح، ومضر قبيلة عظيمة من العدنانية، وكانوا أهل الكثرة والغلب بالحجاز من سائر بني عدنان، وكانت لهم رياسة مكة ويجمعهم فخذان عظيمان: خندف وقيس. \"معجم قبائل العرب\" لعمر كحالة ٣/ ١١٠٧ ويقابلهم قبائل ربيعة وهم بنو ربيعة بن نزار بن معد بن عدنان، ويعرفون بربيعة الفرس أهل نجد وتهامة، وبنو تميم قبيلة عظيمة من العدنانية تنسب إلى تميم بن مر بن أد بن طابخة بن إلياس بن مضر بن نزار بن معد بن عدنان، كانت منازلهم بأرض يجد دائرة من هناك على البصرة واليمامة حتَّى يتصلوا بالبحرين، ولهم بطون كثيرة منها: بنو الحارث بن عمرو بن تميم، وهم الحبطات. المرجع السابق ١/ ١٢٦.\n(٣) في (أ): طمعًا.\n(٤) قال ابن سعد: صعصعة بن معاوية عم الفرزدق، ثم أسند حديثًا بطريق يزيد بن هارون قال: أخبرنا جرير بن حازم قال: حدثنا الحسن عن صعصعة بن معاوية -عم الفرزدق الشاعر- أنه أتى النبي - ﷺ - فقرأ عليه: ﴿فَمَنْ يَعْمَل مِثْقَالَ ذَرَّةٍ خَيْرًا =","vol":"16","page":61},{"text":"الفرزدق إذا أحس بشيء من ذلك وجه إلى والد البنت إبلًا يحييها بذلك فقال الفرزدق يفتخر بذلك: وعمي الَّذي منع الوائدات فأحيا الوئيد ولم يواد ﴿أَلَا سَاءَ مَا يَحْكُمُونَ﴾ بئس ما يقضون، لله البنات ولأنفسهم البنين، نظيره قوله تعالى: ﴿أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنْثَى (٢١) تِلْكَ إِذًا قِسْمَةٌ ضِيزَى (٢٢)﴾ (١).\n\n<span data-type=\"title\" id=toc-2339>٦٠ </span>- قوله - ﷿ - ﴿لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ﴾\nيعني: لهؤلاء الواصفين لله البنات ﴿مَثَلُ السَّوْءِ﴾ صفة السوء من احتياجهم إلى الأولاد وكراهيتهم الإناث منهم (٢) وقتلهم إياهن (٣)\n_________\nيَرُه (٧) وَمَنْ يَعْمَل مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ فقال: حسبي، لا أبالي ألا أسمع غيرها، وقد روى صعصعة عن أبي ذر - ﵁ -. \"الطبقات الكبرى\" ٧/ ٣٩. وقال ابن حزم: صعصعة بن معاوية بن بكر بن هوزان بن منصور بن عكرمة بن خصفة بن قيس بن عيلان بن مضر. \"جمهرة أنساب العرب\" (ص ٢٧١).\nوقال الإمام البخاري: صعصعة بن ناجية جد الفرزدق -المجاشعي ثم أسند حديثه: قدمت على النبي - ﷺ - ... الحديث. فيه نظر. \"التاريخ الكبير\" ٤/ ٣٢٩ (٢٩٧٨).\nوذكر ابن سعد، عن الكلبي: صعصعة بن ناجية بن عقال بن محمد بن سفيان بن مجاشع بن درام بن مالك بن حنظلة بن مالك بن زيد بن مناة بن تميم، وفد على النبي - ﷺ - فأسلم، ومن ولده الفرزدق الشاعر، ابن غالب بن صعصعة. \"الطبقات الكبرى\" ٧/ ٣٨.\n(١) النجم: ٢١، ٢٢.\n(٢) من (ز)، وفي (م): منه.\n(٣) في (ز): إياهم.","vol":"16","page":62},{"text":"خوف الفقر وإقرارًا على أنفسهم بالبخل، كقول رسول الله - ﷺ -: \"أكبر الكبائر أن تجعل لله نذًا وهو خلقك، ثم أن تقتل ولدك خشية (أن يأكل) (١) معك ثم أن تزني بحليلة جارك) (٢) \" ﴿وَلِلَّهِ الْمَثَلُ الْأَعْلَى﴾ الصفة (٣) العليا وهي التوحيد والإخلاص.\nوقال ابن عباس ﵄: (مثل السوء) (٤): النار، والمثل الأعلى شهادة أن لا إله إلَّا الله ﴿وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾.\n\n<span data-type=\"title\" id=toc-2340>٦١ </span>- قوله - ﷿ -: ﴿وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ﴾\nفيعاجلهم بالعقوبة على كفرهم وعصيانهم ﴿مَّا تَرَكَ عَلَيْهَا﴾ أي: على\n_________\n(١) في (ز): أن لا يأكل، وفي الصحيحين: أن يطعم.\n(٢) متفق عليه من حديث عبد الله بن مسعود - ﵁ - قال: سألت رسول الله - ﷺ -: أي الذنب أعظم عند الله؟ قال: \"أن تجعل لله ندًّا وهو خلقك\"، قلت: إن ذلك لعظيم، قلت: ثم أي؟ قال: \"وأن تقتل ولدك تخاف -خشية- أن يطعم معك\" قلت: ثم أي؟ قال: \"أن تزاني حليلة جارك\" رواه البخاري في كتاب التفسير، باب قوله تعالى ﴿فَلَا تَجْعَلُواْ لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ﴾ [البقرة: ٢٢] (٤٤٧٧)، وفي تفسير سورة الفرقان (٤٧٦١) بزيادة قول الراوي: ونزلت هذِه الآية تصديقًا، لقول رسول الله - ﷺ - ﴿وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ﴾ [الفرقان: ٦٨] ورواه الإمام مسلم في كتاب الإيمان، باب كون الشرك أقبح الذنوب وبيان أعظمها بعده (٨٦).\n(٣) في (ز): الصفات.\n(٤) في (ز): المثل السوء، ولم أعلم أحدًا أسند هذا القول إلى ابن عباس ﵄، وإنما أسند الطبري وغيره إلى قتادة تفسير (المثل الأعلى) بشهادة أن لا إله إلَّا الله. انظر \"جامع البيان\" ١٤/ ١٢٥.","vol":"16","page":63},{"text":"ظهر الأرض، كناية عن غير مذكور (١) ﴿مِنْ دَابَّةٍ وَلَكِنْ يُؤَخِّرُهُمْ﴾ (يمد لهم و) (٢) يمهلهم بحلمه ﴿إِلَى أَجَلٍ مُسَمًّى﴾ منتهى آجالهم وانقضاء أعمارهم ﴿فَإِذَا جَاءَ أَجَلُهُمْ لَا يسَتَئْخِرُونَ﴾ عنه (٣) ﴿سَاعَةً وَلَا يْسْتَقْدِمُونَ﴾ (ولا يتقدمون) (٤) قبله، قال عبد الله (٥) بن مسعود ﵁: لو عذب الخلائق بذنوب المذنبين لأصاب العذاب جميع الخلائق، حتَّى الجعل في جحرها، ولأمسك الأمطار عن السماء ولكن الله يأخذ بالعفو والفضل كما قال: ﴿وَيَعْفُواْ عَنْ كَثِيرٍ﴾ (٦).\n\n<span data-type=\"title\" id=toc-2341>٦٢ </span>- قوله -﷿ -: ﴿وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ﴾\nلأنفسهم، يعني: البنات ﴿وَتَصِفُ أَلْسِنَتُهُمُ﴾ وتقول ألسنتهم\n_________\n(١) زاد ابن الجوزي: غير أنَّه مفهوم؛ لأن الدواب إنما هي على الأرض.\n\"زاد المسير\" ٤/ ٤٥٩.\n(٢) سقط من (ز)، (م).\n(٣) سقط من (ز)، (م).\n(٤) سقط من (أ).\n(٥) زيادة من (م)، وذكره القرطبي كذلك تعليقًا في \"الجامع لأحكام القرآن\" ١٠/ ١٢٠، وإنما المسند عن عبد الله -﷿- قال: كاد الجعل أن يعذب في جحره بذنب ابن آدم، ثم قرأ ﴿وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ﴾ \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٨٧ (١٢٥٥١)، \"الدر المنثور\" للسيوطي ٤/ ٢٢٧.\nوأسنده الطبري بلفظ: خطيئة ابن آدم قتلت الجعل. وفي لفظ آخر: كاد أن يهلك في جحره بخطيئة ابن آدم. \"جامع البيان\" ١٤/ ١٢٦.\n(٦) في سورة الشورى ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ (٣٠)﴾ [٣٠].","vol":"16","page":64},{"text":"﴿الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَى﴾ محل (أن) نصب بدل من الكذب (لأنه بيان وترجمة له، وقرأ ابن عباس والحسن الكذب) (١) برفع الكاف والذال والياء على نعت الألسنة، والكذب: جمع كذوب مثل رسول ورسل، وصبور وصبر، وشكور وشكر ﴿أَنَّ لَهُمُ الْحُسْنَى﴾ يعني: البنين.\nومعنى الآية: ويجعلون لله البنات ويزعمون أن لهم البنين، وقال يمان: يعني بـ (الحسنى) الجنّة في الميعاد (إن كان محمد صادقًا في البعث) (٢) ﴿لَا جَرَمَ﴾ حقًّا، وقال ابن عباس ﵄: بلى ﴿أَنَّ لَهُمُ النَّارَ﴾ في الآخرة ﴿وَأَنَّهُم مُّفْرَطُونَ﴾ أي منسيون في النار، قاله ابن عباس (٣) ﵄. وقال سعيد بن جبير (٤): مبعدون. وقال مقاتل (٥): متركون.\n_________\n(١) سقط من (ز).\n(٢) في (أ): إن كان محمد - ﷺ - صادق ...، وفي \"معالم التنزيل\" للبغوي ٥/ ٢٦، قال يمان: يعني بالحسنى الجنّة في المعاد، يقولون إن كان محمد صادقًا بالوعد في البعث.\n(٣) أسند الطبري وابن أبي حاتم هذا القول إلى سعيد بن جبير، فانظر \"جامع البيان\" ١٤/ ١٢٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٨٨ (١٢٥٥٥) وبلفظ: قال: متروكون في النار وينسون فيها أبدًا.\n(٤) أسند إليه الطبري بطريق محمد بن بشار وابن حميد في تفسير هذِه الكلمة أنَّه قال: منسيون مضيعون. وبطريق يعقوب: متركون في النار منسيون فيها، وبذلك عن مجاهد والضحاك، وبطريق ابن وكيع عن سعيد قال: مخسئون مبعدون. \"جامع البيان\" ١٤/ ١٢٧ - ١٢٩، وانظر \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٨٨ (١٢٥٥٦).\n(٥) هكذا علق عنه البغوي في \"معالم التنزيل\" ٥/ ٢٧.","vol":"16","page":65},{"text":"وقال قتادة (١): معجلون إلى النار.\nوقال الفراء (٢): مقدمون إلى النار، وقرأ نافع (٣): مُفْرِطُون بكسر الراء مع التخفيف، أي: مسرفون، وقرأ أبو جعفر (٤) بكسر الراء مع التشديد، أي: مضيعون أمر الله.\n\n<span data-type=\"title\" id=toc-2342>٦٣ </span>- قوله - ﷿ -: ﴿تَاللَّهِ لَقَدْ أَرْسَلْنَا﴾\nرسلًا ﴿إِلَى أُمَمٍ مِنْ قَبْلِكَ﴾ كما أرسلناك إلى هذه الأمة ﴿فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ﴾ الخبيثة التي كانوا عليها مقبلين (٥) مقيمين ﴿فَهُوَ وَلِيُّهُمُ الْيَومَ﴾ ناصرهم وقرينه ومتولي أمرهم (٦) ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾ في الآخرة.\n_________\n(١) كذلك أسند إليه الطبري في المرجع المذكور.\n(٢) قال في \"معاني القرآن\" ٢/ ١٠٧ - ١٠٨، في معناها: منسيون في النار. والعرب تقول: أفرطت منهم ناسًا أي: خلفتهم ونسيتهم، وتقرأ: وأنهم مفرطون بكسر الراء، كانوا مفرطين في سوء العمل لأنفسهم في الذنوب، وتقرأ: مفرطون كقوله: ﴿أَنْ تَقُولَ نَفْسٌ يَاحَسْرَتَا عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ﴾ [الزمر: ٥٦] يقول فيما تركت وضيعت. انتهى كلام الفراء.\n(٣) ذكر قراءته هذِه ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٢٢٥)، وابن زنجلة في \"الحجة\" (ص ٣٩١) وقال في معناها: أي: مسرفون مكثرون من العاصي، كنا تقول: أفرط فلان في كذا إذا تجاوز الحد وأسرف.\n(٤) ذكر هذِه القراءة هكذا في \"الغاية في القراءات\" لابن مهران الأصبهاني (ص ٢٩٨).\n(٥) سقط من (ز)، (م).\n(٦) في (ز): أمورهم.","vol":"16","page":66},{"text":"<span data-type=\"title\" id=toc-2343>٦٤ </span>- قوله - ﷿ - ﴿وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ﴾\nمن الدين والأحكام ﴿وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ﴾ عطف بالهدى (١) والرحمة على موضع قوله ﴿لِتُبَيِّنَ﴾؛ لأن محله (٢) نصب، ومجاز الكلام: وما أنزلنا عليك الكتاب إلَّا بيانًا للناس وهدى ورحمة.\n\n<span data-type=\"title\" id=toc-2344>٦٥ </span>- قوله - ﷿ - ﴿وَاللَّهُ أَنْزَلَ مِنَ السَّمَاءِ﴾\nيعني: المطر ﴿فَأَحْيَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا﴾ بعد (٣) يبوستها وجدوبتها ﴿إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَسْمَعُونَ﴾ سمع القلوب لا سمع (٤) الآذان.\n\n<span data-type=\"title\" id=toc-2345>٦٦ </span>- قوله - ﷿ - ﴿وَإِنَّ لَكُمْ فِي الأَنْعَامِ لَعِبْرَةً﴾\nلعظة ﴿نُسْقِيكُمْ﴾ قرأ شيبة ونافع وابن عامر وعاصم برواية أبي بكر بفتح النون وقرأ العامة (٥) بضمه، واختاره أبو عبيد، قال: لأنه شرب دائم، وحكى الكسائي أن العرب تقول: أسقيته نهرًا ولبنًا إذا جعله له سقيًا دائمًا، فأما إذا أرادوا أنهم أعطوه شربة قالوا: سقيناه.\nوقال غيره: هما لغتان، يدل عليه قول لبيد في صفة سحاب:\nسقى قومي بني مجد وأسقى ... نميرًا والقبائل من هلال\n_________\n(١) في (ز): الهدى.\n(٢) في (أ): محل ذلك.\n(٣) زيادة من (م).\n(٤) في (أ): يسبح وهو تحريف.\n(٥) في (ز): الباقون.","vol":"16","page":67},{"text":"فجمع بين اللغتين. ﴿مِمَّا في بُطُونِهِ﴾ ولم يقل: بطونها، والأنعام جمع.\nقال الفراء (١): رد الكناية على النعم، والنعم (٢) والأنعام واحد ولفظ: النعم مذكر، و(استشهد لذلك بـ) (٣) رجز بعض الأعراب:\nإذا رأيت أنجما من الأسد ... جبهته (أو الخراة) (٤) والكتد\nبال سهيل في الفضيخ ففسد ... و(طاب ألبان) (٥) اللقاح فبرد\nولم يقل: بردت؛ لأنه رده إلى اللبن.\nقال أبو عبيدة والأخفش: النعم يذكر ويؤنث، فمن أنث فلمعنى\n_________\n(١) قال في \"معاني القرآن\" ٢/ ١٠٨: فإنه قيل -والله أعلم- أن النعم والأنعام شيء واحد وهما جمعان، فرجع التذكير إلى معنى النعم إذ كان يؤدي عن الأنعام، أنشدني بعضهم: إذا رأيت ... .\n(٢) سقط من (أ).\n(٣) في (ز): ويشهد لذلك رجز.\n(٤) في (أ): أول مجرا.\n(٥) في (أ): طاف اللبان، وهو تصحيف.\nوالبيت غير منسوب في \"معاني القرآن\" للفراء ٢/ ١٨٠، \"جامع البيان\" للطبري ١٤/ ١٢١، \"تهذيب اللغة\" للأزهري ٧/ ٢٩٦، وفي حاشية \"جامع البيان\" للطبري: الجبهة النجم الَّذي يقال له: جبهة الأسد هي أربعة أنجم ينزلها القمر، والخراتان نجمان من كواكب الأسد، وهما كوكبان بينهما قدر سوط وهما كتفا أسد، والكتد نجم.","vol":"16","page":68},{"text":"الجمع، ومن ذكر فلحكم اللفظ؛ ولأنه لا واحد له في لفظه، قال الشاعر في تذكيره:\nأكل (١) عام نعم تحوونه\nيلقحه قوم وتنتجونه\nأربابه نوكى فلا تحمونه (٢)\nوقال الكسائي: ردَّه إلى (ما)، أراد: في بطون ما ذكرنا وقال بعضهم، أراد: بطون هذا الشيء كقوله تعالى ﴿فَلَمَّا رَءَا الْشَّمْسَ بَازِغَةً قَالَ هَذَا رَبِّي﴾ (٣).\nوقوله: ﴿وَإِنِّى مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ﴾ (٤) ثم قال: ﴿فَلَمَّا جَاءَ سُلَيْمَانَ﴾ (٥).\nولم يقل: جاءت، وقال زياد الأعجم (الصلتان العبدي) (٦):\nإن المروءة والسماحة ضمتا ... قبرًا بمرو على الطريق الواضح\nوقال آخر:\n_________\n(١) في (أ): لكل.\n(٢) في (أ): يلحقه، فلا تحونه، وفي (م): فلا تحجونه.\n(٣) الأنعام: ٧٨.\n(٤) النمل: ٣٥.\n(٥) النمل: ٣٦.\n(٦) من (ز)، وفي (م)، وفيها أسقط الاسم الأول؛ زياد الأعجم، والظاهر أن الصلتان زائدة فإنما هو زياد الأعجم أبو أمامة العبدي، وقد رثى في هذِه المرثية المغيرة بن المهلب، كما في \"وفيات الأعيان\" لابن خلكان ٢/ ٢٣٥.","vol":"16","page":69},{"text":"وعفراء أدنى الناس مني مودة ... وعفراء عني المعرض المتواني\nوقال آخر:\nإذ الناس ناس والبلاد بغيطه ... وإذ أم عمار صديق مساعف\nكل ذلك على معنى: هذا الشيء وهذا الشخص.\nوقال المؤرج: الكناية مردودة إلى البعض والجزء، كأنه قال: نسقيكم مما في بطونه اللبن إذ ليس (في كلها) (١) اللبن، وإنما نسقي من ذوات اللبن، واللبن فيه مضمر ﴿مِنْ بَيْنِ فَرْثٍ﴾ وهو ما كان في الكرش فإذا خرج منه (لا يسمى) (٢) فرثًا ﴿وَدَمٍ لَبَنًا خَالِصًا﴾ خلص من الدم والفرث فلم يختلط بهما ﴿سَائِغًا لِلْشَّارِبِيْنَ﴾ جائزًا هينًا يجوز في الحلق ولا يغص به شاربه، وقيل: إنه لم يغص أحد بلبن قط.\nقال ابن عباس ﵄: إذا أكلت الدابة العلف فاستقر في كرشها طحنته (٣) وكان أسفله فرثًا وأوسطه لبنًا وأعلاه دمًا، والكبد\n_________\n(١) في (ز)، (م): لكلها.\n(٢) في (أ): شيء سمى.\n(٣) قال ابن الجوزي: روى أبو صالح عن ابن عباس -﵄ - قال: إذا أستقر العلف في الكرش طحنه فصار أسفله فرثًا وأعلاه دمًا وأوسطه لبنًا، والكبد مسلطة على هذِه الأصناف الثلاثة فيجري ... ويبقى الفرث في الكرش. \"زاد المسير\" ٤/ ٤٦٤.\nوعند القرطبي: أن الدابة تأكل العلف فإذا استقر في كرشها طبخته فكان ... والكبد مسلط على هذِه الأصناف الثلاثة فتقسم الدم وتميزه وتجريه في العروق وتجري =","vol":"16","page":70},{"text":"مسلط على هذِه الأصناف الثلاثة يقسم فيجري الدم في العروق ويجري اللبن في الشرع ويبقى الفرث كما هو.\n\n<span data-type=\"title\" id=toc-2346>٦٧ </span>- قوله - ﷿ -: ﴿وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ﴾\nيعني: ولكم أيضًا عبرة فيما نسقيكم ونرزقكم من ثمرات النخيل والأعناب ما ﴿تَتَّخِذُونَ مِنْهُ﴾ والكناية في قوله: ﴿مِنْهُ﴾ عائدة إلى (ما) المحذوف ﴿سَكَرًا وَرِزقًا حَسَنًا﴾ فقال قوم: السكر: الخمر، والرزق الحسن: الخل والرُّبُّ والتمر والزبيب، قالوا: هذا قبل تحريم الخمر، وإلى هذا ذهب ابن مسعود وابن عمر (١) وسعيد بن جبير (٢)\n_________\n= اللبن في الضرع ويبقى الفرث كما هو في الكرش ﴿حِكْمَةٌ بَالِغَةٌ فَمَا تُغْنِ النُّذُرُ (٥)﴾ [القمر: ٥] \"أحكام القرآن\" ١٠/ ١٢٤ - ١٢٥، وفي (ز): فكان أسفله الفرث وأوسطه اللبن وأعلاه الدم، والكبد مسلطة عليها تقسمها بتقدير الله فيجري الدم في العروق ... \"معالم التنزيل\" للبغوي ٥/ ٢٨.\nوقال الألوسي: وروى الكلبي عن أبي صالح عن ابن عباس ﵄ قال: إن البهيمة إذا اعتلفت نضج العلف في كرشها كان أسفله فرثًا وأوسطه لبنًا وأعلاه دمًا. انتهى. \"روح المعاني\" ١٤/ ١٧٧.\nوالذي تبين من هذا التخريج أن هذا الأمر برواية الكلبي عن أبي صالح.\nوقد أسند ابن عدي إلى سفيان الثوري أنَّه قال: قال لي الكلبي: قال لي أبو صالح: كل ما حدثتك فهو كذب. ومن طريق آخر قال الكلبي: كل شيء أحدث عن أبي صالح فهو كذب. \"الكامل\" ٦/ ٢١٢٧، فلذلك لم أر أحدًا أسند هذا الأثر، فالأثر واهٍ والله المستعان؛ ولذلك قال السمعاني، ويقال: إن العلف الَّذي تأكله الدابة .. \"تفسير السمعاني\" ٣/ ١٨٤.\n(١) لم أر أحدًا أسند ذلك إلى ابن مسعود وابن عمر - ﵂ -. فالله أعلم.\n(٢) أسند إليه الطبري أنَّه قال: السكر خمر والرزق الحسن الحلال وبطريق أخرى: الرزق الحسن: الحلال، والسكر الحرام. \"جامع البيان\" ١٤/ ١٣٥.","vol":"16","page":71},{"text":"وأبو رزين وإبراهيم والحسن ومجاهد (١) وعبد الرحمن بن أبي ليلى والكلبي، وهي رواية عمرو بن سفيان البصري (٢) عن ابن عباس ﵄ قال: السكر: ما حرم من ثمرتيهما، والرزق الحسن: ما أحل من ثمرتيهما، وقال قتادة: أما السكر فمخمور هذِه الأعاجم، وأما الرزق الحسن فهو (ما تنتبذون وما تخللون وما تأكلون - قال -) (٣) ونزلت هذِه الآية ولم يحرم الخمر يومئذ وإنما نزل تحريمها بعد ذلك في سورة المائدة، وقال الشعبي (٤)، السكر\n_________\n(١) أسند الطبري إليهم هذا القول في المصدر المذكور.\n(٢) هكذا عند الطبري عمرو بن سفيان البصري، وقال الحافظ ابن حجر في \"التهذيب\": عمرو بن سفيان الثقفي روى عن أبيه وابن عباس وابن عمر - ﵃ -، وأخرج له البخاري في \"خلق أفعال العباد\" وغيره. \"تهذيب التهذيب\" ٨/ ٤٠ (٦٥) وقال في \"الفتح\" بعد تعليق البخاري لهذا الأثر: وصله الطبري بأسانيد من طريق عمرو بن سفيان عن ابن عباس مثله وإسناده صحيح وهو عند أبي داود في \"الناسخ والمنسوخ\" وصححه الحاكم، \"فتح الباري\" لابن حجر كتاب التفسير، سورة النحل ٨/ ٣٨٧ إلَّا أن فيه: السكر: ما حرم من ثمرتها، والرزق الحسن: ما أحل الله. عند الطبري كذلك بإسناد وكما في \"المتن\" بإسناد آخر، \"جامع البيان\" ١٤/ ١٣٤.\n(٣) في (أ): ما ينبذون ولا يحللون ويأكلون، قالوا نزلت، والمثبت من (ز)، (م) بإضافة: قال ولكن عند الطبري بإسقاط كلمة (قال) في هذا الأثر بطريق بشر، (ص ١٣٦).\n(٤) أسند الطبري إلى أبي روق قال: قلت للشعبي: ﴿تَتَّخِذُونَ مِنْهُ سَكَرًا﴾ قال: كانوا يصنعون من النبيذ والخل، قلت: والرزق الحسن؟ قال: كانوا يصنعون من التمر والزبيب - وبطريق أخرى قال: السكر، النبيذ، والرزق الحسن: التمر الَّذي كان يؤكل. \"جامع البيان\" ١٤/ ١٣٧ - ١٣٨.","vol":"16","page":72},{"text":"ما شربت والرزق الحسن ما أكلت، روى العوفي (١) عن ابن عباس ﵄ أن الحبشة يسمون الخل سكرًا، وقال بعضهم: السكر النبيذ المسكر -وهو نقيع التمر والزبيب إذا اشتد- والمطبوخ من العصير.\nوهو قول الضحاك (٢) والشعبي برواية مجالد (٣) وأبي روق (٤)، وقول النخعي (٥) ورواية الوالبي عن ابن عباس ﵄، وقيل (٦): هو نبيذ التمر.\nقال - ﷺ -: \"الخمر ما اتخذ من العنب، والسكر من التمر، والبتع من العسل، والمزر والغبيراء من الحنطة وأنا أنهاكم عن كل مسكر\" (٧).\n_________\n(١) ذكر ابن أبي حاتم عن ابن عباس ﵄ في الآية: السكر: الخل، والنبيذ وما أشبهه والرزق الحسن: التمر والزبيب وما أشبهه. \"تفسير القرآن العظيم\" ٧/ ٢٢٨٨ (١٢٤٦١).\n(٢) نقل البغوي هذا القول هكذا في \"معالم التنزيل\" ٥/ ٢٨.\n(٣) في (م): جالد، والمثبت هو الصحيح.\n(٤) في (م): أبو رزق والمثبت هو الصحيح.\nوأسند إليه الطبري، أنَّه قال: قلت للشعبي: أرأيت قوله تعالى ﴿تَتَّخِذُونَ مِنْهُ سَكَرًا﴾ أهو هذا السكر الَّذي تصنعه النبط؟ قال: لا هذا خمر، إنما (السكر) الَّذي قال الله تعالى: النبيذ والخل، والرزق الحسن التمر والزبيب ... وذكر مجالد، عن عامر نحوه. \"جامع البيان\" ١٤/ ١٣٧.\n(٥) قال أبو بكر ابن أبي شيبة: حدثنا وكيع عن سفيان، عن منصور، عن إبراهيم أنَّه كان يشرب النبيذ لثلاث. \"المصنف\" ٨/ ١١٦ (٢٤٢٩١).\n(٦) في (أ): هل، وهو تصحيف.\n(٧) أخرجه عبد الرزاق -مرسلًا- عن إبراهيم بن أبي يحيى، عن ربيعة، عن عطاء بن =","vol":"16","page":73},{"text":"وقال أبو عبيدة: السكر من (١) الطعم، يقال: هذا سكر لك أي طعم، وأنشد:\nجعلت عيب الأكرمين سكرًا (٢)\n﴿إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَعْقِلُونَ﴾\n\n<span data-type=\"title\" id=toc-2347>٦٨ </span>- قوله - ﷿-: ﴿وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ﴾\nأي: ألهمها وقذف في أنفسها ففهمته، النحل: زنابير العسل، واحدتها نحلة ﴿أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ﴾ (يَبْنُون و) (٣) قال ابن زيد: هو الكروم.\n_________\n= أبي مسلم، عن ابن المسيب قال: قال النبي - ﷺ -: \"الخمر من العنب والسكر من التمر والمزر من الذرة والغبيراء من الحنطة والبتع من العسل، كل مسكر حرام، والمكر والخديعة في النار والبيع عن تراض\" ٩/ ٢٣٤، باب أسماء الخمر (١٧٠٥٤) وقد أسند في الباب (١٧٠٥١)، إلى عمر بن الخطاب - ﵁ - قال: الأشربة من خمس: من الحنطة، والشعير، والزبيب، والتمر، والعسل وما خمرته فأنتقته فهو خمر، وهو في البخاري كتاب الأشربة، باب الخمر من العنب وغيره (٥٥٨١) عن عبد الله بن عمر ﵄ قال: قام عمر على المنبر فقال: أما بعد نزل تحريم الخمر وهي من الخمسة: العنب والتمر والعسل والحنطة والشعير، والخمر ما خامر العقل.\n(١) من (أ).\n(٢) وفي \"لسان العرب\" لابن منظور ٤/ ٣٧٤ (شكر): وقال أبو عبيدة وحده: السكر الطعام، يقول الشاعر: جعلت أعراض الكرام سكرًا. أي: جعلت ذمهم طعمًا لك، وقال الزجاج: هذا بالخمر أشبه منه بالطعام، المعنى: جعلت تتخمر بأعراض الكرام.\n(٣) سقط من (م).","vol":"16","page":74},{"text":"<span data-type=\"title\" id=toc-2348>٦٩ </span>- ﴿ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ﴾\nليس معنى (الكل) العموم كقوله تعالى ﴿وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ﴾ (١) قوله تعالى ﴿تُدَمِّرُ كُلُّ شَىْءٍ بِأَمْرِ رَبِّهَا﴾ (٢) ﴿فَاسْلُكِى سُبُلَ رَبِّكِ﴾ فادخلي طرق ربك (٣) ﴿ذُلُلًا﴾ قال بعضهم: الذلل نعت للطريق (٤) ويقال: هي مذللة للنحل (وقال مجاهد: لا يتوعر عليها مكان سلكته، وقال آخرون: الذلل نعت النحل، و) (٥) قال قتادة (٦) وغيره: مطيعة منقادة بالتسخير ﴿يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ﴾ بيض وأحمر وأصفر ﴿فِيهِ شِفَاءٌ لِلنَّاسِ﴾.\nيروى أن رجلًا أتى النبي - ﷺ - فقال: إن أخي يشتكي بطنه فقال: \"اسقه عسلًا\" فذهب ثم رجع فقال: إني سقيته فلم يغن عنه شيئًا فقال - ﷺ -: \"اذهب فاسقه عسلًا\" ... ثم رجع ... فقال: \"صدق الله وكذب بطن أخيك\" فسقاه فبرأ كأنما أنشط من عقال (٧).\n_________\n(١) تمام الآية ﴿وَلَهَا عَرْشٌ عَظِيْمٌ﴾ [النمل: ٢٣].\n(٢) تمام الآية ﴿فَاصْبَحُواْ لَا يُرَى إِلَّا مَسَاكِنُهُمْ كَذَلِكَ نَجْزِى الْقَوْمَ الْمُجْرِمِينَ﴾ [الأحقاف: ٢٥].\n(٣) في (أ): ذلك.\n(٤) في (أ): الطريق.\n(٥) سقط من (م).\n(٦) ذكر الطبري القولين؛ قول مجاهد، وقول قتادة في \"جامع البيان\" ١٤/ ١٤٠، والبغوي في \"معالم التنزيل\" ٥/ ٢٩.\n(٧) التخريج:\nأخرجه البخاري في كتاب الطب باب الدواء بالعسل (٥٦٨٤)، ومسلم في كتاب السلام، باب التداوي بسقي العسل (٢٢١٧) من طريق أبي المتوكل، به وليس عنده: لم يغن عنه شيئًا ... ولا الزيادة الأخيرة: كأنما أنشط من عقال.","vol":"16","page":75},{"text":"[١٦٥١] حدثثاه (١) عبد الله بن حامد الوزان (٢) قال: حدثنا مكي ابن عبدان (٣) قال: حدثنا عبد الرحمن بن بشر (٤) قال: حدثنا يحيى بن سعيد (٥)، عن شعبة (٦)، عن أبي المتوكل (٧)، عن أبي سعيد الخدري (٨) ﵁ (٩).\nوقال مجاهد (١٠): ﴿فِيْهِ شِفَاءٌ للنَّاسِ﴾ أي: في القرآن، والقول الأول أولى بالصواب وأليق بظاهر الكتاب.\n[١٦٥٢] أخبرني أبو الحسن محمد بن القاسم (١١) الفقيه قال: حدثنا أبو عبد الله محمد بن يزيد العدل (١٢) قال: حدثنا الحسن بن\n_________\n(١) في (م): أخبرنا.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) المحدث الثقة المتقن.\n(٤) العبدي، أبو محمد النيسابوري، ثقة.\n(٥) القطان، ثقة متقن حافظ إمام قدوة.\n(٦) ابن الحجاج، ثقة حافظ متقن.\n(٧) علي بن داود، ثقة.\n(٨) صحابي مشهور.\n(٩) [١٦٥١] الحكم على الإسناد:\nرجاله ثقات، ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.\n(١٠) هكذا أسند إليه الطبري في \"جامع البيان\" ١٤/ ١٤٠ لكن عند ابن أبي حاتم عن مجاهد قال: هو العسل فيه الشفاء وفي القرآن \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٩٠ (١٢٥٧٥)، وكذلك في \"الدر المنثور\" للسيوطي ٤/ ٢٣٠.\n(١١) الماوردي النيسابوري الفلوسي، لم يذكر بجرح أو تعديل.\n(١٢) لم يذكر بجرح أو تعديل.","vol":"16","page":76},{"text":"سفيان (١) قال: حدثنا أبو بكر بن أبي شيبة (٢) قال: حدثنا وكيع (٣)، عن سفيان (٤)، عن أبي الأحوص (٥)، عن عبد الله (٦) ﵁ قال: العسل شفاء من كل داء والقرآن شفاء لما في الصدور (٧).\n[١٦٥٣] وبإسناده عن أبي بكر (٨) قال: حدثنا أبو معاوية (٩) عن الأعمش (١٠)، عن خيثمة (١١)، عن الأسود (١٢) قال: قال عبد الله (١٣)\n_________\n(١) أبو العباس الشيباني، الإمام الحافظ الثبت.\n(٢) ثقة حافظ صاحب تصانيف.\n(٣) ابن الجراح، ثقة حافظ عابد.\n(٤) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٥) عوف بن مالك الكوفي، ثقة.\n(٦) صحابي مشهور.\n(٧) [١٦٥٢] الحكم على الإسناد:\nفيه شيخ المصنف، وشيخ شيخه لم يذكرا بجرح أو تعديل.\nوسفيان لم يسمع من أبي الأحوص بينهما أبو إسحاق السبيعي.\nالتخريج:\nأسنده الطبري إلى عبد الله - ﵃ - قال: شفاءان، العسل شفاء من كل داء والقرآن شفاء لما في الصدور. \"جامع البيان\" ١٤/ ١٤١، وبلفظ المصنف ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٠.\n(٨) ابن أبي شيبة ثقة حافظ صاحب تصانيف، وقد أسنده في \"المصنف\" وقال: حدثنا أبو معاوية وابن نمير عن الأعمش ... الحديث ٨/ ٦٦ (٢٤٠٣٨).\n(٩) ثقة أحفظ الناس لحديث الأعمش.\n(١٠) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(١١) ابن عبد الرحمن الكوفي، ثقة وكان يرسل.\n(١٢) ابن يزيد النخعي، ثقة مكثر فقيه.\n(١٣) ابن مسعود الصحابي المشهور.","vol":"16","page":77},{"text":"- ﵁ -: عليكم بالشفاءين: القرآن والعسل (١).\n﴿إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ﴾ فيعتبرون (٢).\n\n<span data-type=\"title\" id=toc-2349>٧٠ </span>- قوله - ﷿ -: ﴿وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ﴾\nصبيانًا أو شبانًا أو كهولًا ﴿وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ﴾ أي: أردئه يقال منه: رذل الرجل، أي: فسد، رذالة ورذلا ورذلًا أنا، قال ابن عباس ﵄ (٣): يعني: إلى أسفل العمر، وقال مقاتل (٤): يعني: الهرم، وقال ابن زيد: الخرف، وقال قتادة: أرذل العمر تسعون سنة (٥).\n_________\n(١) [١٦٥٣] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرج الحاكم في \"المستدرك\" كتاب الطب ٤/ ٢٢٣ (٧٤٣٧) بسنده إلى الأعمش عن خيثمة والأسود قال: قال عبد الله عليكم ... . وبطريق سفيان عن أبي إسحاق، عن أبي الأحوص، عن عبد الله - ﵁ - قال: قال رسول الله - ﷺ -: \"عليكم بالشفاءين: العسل والقرآن\" ثم قال: هذا إسناد صحيح على شرط الشيخين -وقال الذهبي: على شرط مسلم- ولم يخرجاه وقد أوقفه وكيع، عن سفيان أقول: إسناد المرفوع فيه عنعنة أبي إسحاق. فالموقوف صحيح؛ ولذلك اكتفى به المصنف ولم يتعرض للمرفوع.\n(٢) سقط من (م).\n(٣) لم أجد أحدًا ذكر هذا القول عن ابن عباس ﵄.\n(٤) هكذا ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٠ غير معروف، فالله أعلم من هو المقصود مقاتل بن حبان، أو مقاتل بن سليمان.\n(٥) أحق هذِه الأقوال قول المصطفى - ﷺ -: \"أعذر الله إلى امرئ أخر أجله حتَّى بلغه =","vol":"16","page":78},{"text":"وروى الأصبغ بن نباتة (١) عن علي ﵁ قال: أرذل العمر خمس وسبعون سنة ﴿لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ﴾ لكي لا يعقل من بعد عقله الأول ﴿شَيْئًا إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ﴾ نظيرها في سورة الحج (٢).\n* * *\n_________\n(١) ستين سنة\" أخرجه البخاري في \"صحيحه\" عن أبي هريرة مرفوعًا: كتاب الرقاق، باب من بلغ ستين سنة فقد أعذر الله إليه في العمر (٦٤١٩) وكذلك قوله - ﷺ -: \"أعمار أمتي ما بين الستين إلى السبعين وأقلهم من يجوز ذلك\"، أخرجه الترمذي برواية أبي هريرة - ﵁ - وأبو يعلى في \"مسنده\" برواية أنس - ﵁ -.\nأسند إليه الطبري هكذا في \"جامع البيان\" ١٤/ ١٤٢، وقال الحافظ ابن حجر: أصبغ بن نباته التميمي الحنظلي الكوفي يكنى أبا القاسم، متروك رمي بالرفض، \"تقريب التهذيب\" (٥٤١).\n(٢) قوله تعالى: ﴿يَاأَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَى أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَمِنْكُمْ مَنْ يُتَوَفَّى وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا﴾ [الحج: ٥]","vol":"16","page":79},{"text":"<span data-type=\"title\" id=toc-2350>٧١ </span>- قوله - ﷿ -: ﴿وَاللَّهُ فَضَّلَ بَعْضَكُمْ عَلَى بَعْضٍ فِي الرِّزْقِ فَمَا الَّذِينَ فُضِّلُوا﴾\nفي الرزق ﴿بِرَادِّي رِزْقِهِمْ عَلَى مَا مَلَكَتْ أَيْمَانُهُمْ﴾ على ما ملكت أيمانهم من العبيد حتَّى يستووا هم وعبيدهم، في ذلك يقول جل ثناؤه: ﴿فَهُمْ فِيهِ﴾ لا يرضون أن يكونوا هم ومماليكهم فيما رزقناهم ﴿سَوَاءٌ﴾ وقد جعلوا عبيدي ومماليكي شركائي في ملكي وسلطاني يلزم بهذا المثل الحجة على المشركين، قال قتادة ﵀: هذا مثل ضربه الله -﷾ -: فهل منكم من أحد يشرك مملوكه في زوجته وفراشه وماله؟ أفتعدلون بالله تعالى خلقه وعباده (١)؟ فإن لم ترض لنفسك هذا فالله -﷿- أن يُنزَّه من ذلك ولا يعدل به أحد من عباده (٢).\nقال ابن عباس ﵄ (٣): نزلت هذِه الآية في نصارى\n_________\n(١) إلى هنا انتهى قول قتادة لدى البغوي في \"معالم التنزيل\" ٥/ ٣١.\nولكن الطبري ذكر ما بعد متصلًا به كما يأتي: فهل منكم من أحد شارك مملوكه في زوجته وفي فراشه فتعدلون بالله خلقه وعباده، فإن لم ترض لنفسك هذا، فالله أحق أن ينزه منه من نفسك ولا تعدل بالله أحدًا من عباده وخلقه، وبإسناد آخر عنه قال: هذا الَّذي فضل في المال والولد لا يشرك عبده في ماله وزوجته، يقول: قد رضيت بذلك، ولم ترض به لنفسك، فجعلت لله شريكًا في ما هو خلقه. \"جامع البيان\" ١٤/ ١٤٣.\n(٢) وعند ابن أبي حاتم: فإن لم ترض لنفسك بهذا فالله أحق أن تبرئه من ذلك، ولا تعدل بالله أحدًا من عباده وخلقه -أيضًا من قول قتادة- \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٩١ (١٢٥٨١).\n(٣) إنما ذكره القرطبي بغير إسناد فقال: وعن ابن عباس ﵄ أيضًا: أنها =","vol":"16","page":80},{"text":"نجران حين (١) قالوا: عيسى ابن الله يقول: لا يرد المولى على ما ملكت يمينه مما رزق حتَّى يكون المولى والمملوك في المال شرعًا (٢) سواء فكيف ترضون لي ما لا ترضون لأنفسكم؛ نظيرها في سورة الروم ﴿ضَرَبَ لَكُمْ مَّثَلًا مِنْ انْفُسِكُمْ﴾ (٣) الآية. ثم قال -﷿-: ﴿أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ﴾ بالإشراك به، قرأ عاصم برواية أبي بكر بالتاء (٤)، لقوله -﷿-: ﴿وَاللَّهُ خَلَقَكُمْ﴾ ﴿وَاللَّهُ فَضَّلَ بَعْضَكُمْ﴾ وقرأ الباقون: بالياء، لقوله: ﴿فَهُمْ فِيهِ سَوَاءٌ﴾ واختاره أبو عبيد وأبو حاتم لقرب الخبر عنه.\n\n<span data-type=\"title\" id=toc-2351>٧٢ </span>- قوله - ﷿ -: ﴿وَاللَّهُ جَعَلَ لَكُمْ﴾\nخلق لكم ﴿مِنْ أَنْفُسِكُمْ﴾ يعني: النساء؛ لأنه خلق من آدم زوجته حواء ﵉ ﴿وَجَعَلَ لَكُمْ مِنْ أَزْوَاجِكُمْ بَنَيْنَ وَحَفَدَةً﴾ قال ابن\n_________\n= نزلت في نصارى نجران حين قالوا: عيسى ابن الله، فقال الله لهم: ﴿فَمَا الَّذِيْنَ فُضِّلُوا بِرَآدِّى رِزقِهِمْ عَلَى مَا مَلَكَتْ ايْمَانُهُمْ﴾ أي: لا يرد المولى ... (١) سقط من (م).\n(٢) في (أ): ألا يريد، وفيها: شريكًا -مكان- شرعًا.\n(٣) تمام الآية: ... . ﴿ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ﴾ [الروم: ٢٨].\n(٤) يعني: تجهدون، كما قال الشاطبي ﵀: ... لشعبة خاطب يجهدون معللًا قال الشارح: وقرأ شعبة (أفبنعمة الله تجحدون) بتاء الخطاب، وقرأ غيره: بباء الغيب \"شرح الشاطبية\" (ص ٣٥٦)، وكذلك ذكر ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٢٢٥).","vol":"16","page":81},{"text":"مسعود (١) والنخعي وابن جبير وأبو الضحى: هم الأصهار، وأختان الرجل علي بناته (٢).\nوروى شعبة (٣) عن عاصم بن بهدله (٤) قال: سمعت زِرّ بن حبيش (٥) -وكان رجلًا عربيًّا أدرك الجاهلية- قال: كنت أمسكت على عبد الله ﵁ المصحف فأتى على هذِه الآية فقال: أتدري ما الحفدة؟ قلت: هم (٦) حشم الرجل، قال: لا، ولكنهم الأختان (٧)،\n_________\n(١) أخرج عنه الحاكم في \"المستدرك\" ٢/ ٣٥٥، كتاب التفسير تفسير سورة النحل (٣٣٥٦) موقوفًا عليه قال: الحفدة الأختان، قال الرازي في \"مختار الصحاح\" (ختن): الختن كل من كان من قبل المرأة مثل الأب والأخ وهم الأختان، هكذا عند العرب وأما العامة فختن الرجل عندهم زوج ابنته.\n(٢) أسند الطبري بطريق سفيان، عن عاصم بن بهدلة، عن زر بن حبيش، عن ابن مسعود - ﵁ - قال: الحفدة الأختان، وكذلك روى عن إبراهيم النخعي وسعيد بن جبير وأبي الضحى، كلهم قالوا: الحفدة الأختان، وعن عبد الله بن مسعود - ﵁ -: هم الأصهار. \"جامع البيان\" ٤٣/ ١١٤ - ١٤٤.\n(٣) ابن الحجاج، ثقة حافظ متقن.\n(٤) صدوق له أوهام، حجة في القراءة.\n(٥) ثقة جليل.\n(٦) في (م): نعم.\n(٧) الحكم على الإسناد:\nفيه عاصم بن بهدلة له أوهام.\nالتخريج:\nأسند الطبري برواية عاصم، عن زر قال: قال لي عبد الله بن مسعود - ﵁ -: ما الحفدة يا زر؟ قال: قلت: هم أحفاد الرجل من ولد ولده قال: لا، هم الأصهار وبطريق آخر: قال: الحفدة الأختان. \"جامع البيان\" ١٤/ ١٤٤.","vol":"16","page":82},{"text":"وهذِه رواية الوالبي عن ابن عباس (١) ﵄ وقال عكرمة والحسن (٢) والضحاك (٣): هم الخدم، وقال مجاهد وأبو مالك (٤): هم (٥) الأعوان والأنصار، وهي رواية أبي جمرة (٦)، عن ابن عباس ﵄ قال: ما أعانك فقد حفدك، أما سمعت قول الشاعر (٧):\nحفد الولائد حولهن وأسلمت ... بأكفهن أزقة الإجمال\n_________\n(١) أسند الطبري إلى ابن عباس ﵄ قال: الأصهار. \"جامع البيان\" ٤/ ١٤٤.\n(٢) أسند إليه الطبري هذا القول فيما سبق وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٩٢ (١٢٤٩١).\n(٣) نقل البغوي نسبة هذا القول إليه هكذا في \"معالم التنزيل\" ٥/ ٣١.\n(٤) قد أسند الطبري هذا القول إليه وإلى مجاهد في \"جامع البيان\" ١٤/ ١٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" (١٢٥٨٩).\n(٥) ساقطة من (أ).\n(٦) في (أ) وعند الطبري: أبي حمزة، وفي (م): ابن حمزة، وليس هناك أبو حمزة ولا ابن حمزة يروي عن عبد الله بن عباس ﵄ وإنما هو أبو جمرة نصر بن عمران بن عصام الضبعي يروي عن أبيه، وابن عباس وابن عمر وعدة --﵃-- أخرج له الجماعة ووثقه الإمام أحمد ويحيى بن معين وأبو زرعة. \"التذكرة\" لابن غلبون ٣٥/ ١٧٦٦ (٧٠٩١)، وأسند الطبري قول ابن عباس ﵄ في \"جامع البيان\" ١٤/ ١٤٤.\n(٧) نسبه الألوسي في \"روح المعاني\" ١٤/ ١٩٠ إلى جميل، ولكن القرطبي نسبه إلى كثير عزة في \"الجامع لأحكام القرآن\" ١٠/ ١٤٤، وكذلك السمين الحلبي في \"عمدة الحفاظ\" ١/ ٤٣٠ في مادة (حفد) بلفظ: حفد الولائد بينهن ... البيت.","vol":"16","page":83},{"text":"وقال عطاء (١): هم (٢) ولد الرجل الذين (٣) يعينونه ويحفدونه ويرفدونه ويخدمونه.\nوقال قتادة (٤): مهنة يمتهنونكم على عملكم (٥) ويخدمونكم من أولادكم، وقال مقاتل والكلبي: البنون (٦) الصغار، الحفدة كبار الأولاد الذين يعينونه على عمله.\nوروى مجاهد وسعيد بن جبير عن ابن عباس ﵄: أنهم ولد (٧) الولد وقال ابن زيد: هم بنو المرأة من الزوج الأول، وهي رواية العوفي (٨) عن ابن عباس ﵄ قال: بنو امرأة\n_________\n(١) إنما نسب إليه البغوي هذا القول بلفظ: هم ولد ولد الرجل الذين يعينونه ويخدمونه في \"معالم التنزيل\" ٥/ ٣١.\nوقد ذكر الطبري وابن أبي حاتم نحو هذا القول عن ابن عباس ﵄ والطبري عن عكرمة في \"جامع البيان\" ١٤/ ١٤٥.\nوانظر \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٩١ (١٢٥٨٦).\n(٢) سقط من (أ).\n(٣) في (أ): الَّذي.\n(٤) أسند إليه الطبري هذا القول بلفظ: مهنة يمهنونك ويخدمونك من ولدك، كرامة أكرمكم الله بها. \"جامع البيان\" ١٤/ ١٤٥.\n(٥) في (أ): عمله، وفي (م): تلهونكم، والمثبت من\"معالم التنزيل\" ٥/ ٣١.\n(٦) في \"معالم التنزيل\" للبغوي ٥/ ٣١: البنين.\n(٧) أسند الطبري هذا القول إلى ابن عباس بطريق مجاهد وسعيد بن جبير في \"جامع البيان\" ١٤/ ١٤٦، وتقدم ذكر مجاهد وسعيد بن جبير.\n(٨) أخرج الطبري هذِه الرواية في \"جامع البيان\" ١٤/ ١٤٦، وابن أبي حاتم في \"تفسيره\" ٧/ ٢٢٩٢ (١٢٥٨٨).","vol":"16","page":84},{"text":"الرجل ليسوا منه، وقال القتيبي: أصل الحفد مداركة الخطو والإسراع في المشي فقيل لكل من أسرع في الخدمة والعمل: حفدة واحدهم: حافد، ومنه يقال في دعاء الوتر: وإليك نسعى (١) ونحفد، أي: نسرع في العمل بطاعتك، وأنشد ابن جرير للراعي:\nكلفت مجهولها نوقًا يمانية ... إذا الحداة على أكسائها حفدوا\n﴿وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ أَفَبِالْبَاطِلِ يُؤْمِنُونَ﴾ قال ابن عباس ﵄: بالأصنام (٢) ﴿وَبِنِعْمَتِ اللَّهِ هُمْ يَكْفُرُونَ﴾ يعني التوحيد، وقيل: الباطل، الشيطان أمرهم بتحريم البحيرة (٣) والسائبة (٤) والوصيلة (٥)\n_________\n(١) أخرجه البيهقي في \"السنن الكبرى\" ٢/ ٢١٠ مرفوعًا مرسلًا ثم قال: وقد روي عن عمر بن الخطاب - ﵁ - صحيحًا مرفوعًا، ومعظم هذِه الروايات في قنوت الفجر وليس فيها ذكر الوتر، فالله أعلم.\n(٢) يعني المراد من قوله تعالى ﴿أَفَبِالْبَاطِلِ﴾ الأصنام، هكذا فسره البغوي ولم ينسب هذا القول إلى أحد وإنما القرطبي تبع المصنف بقوله: قاله ابن عباس، ولم أر أحدًا أسنده إلى ابن عباس ﵄.\n(٣) قال الراغب: يقال بحرت كذا، أوسعته البحر، تشبيهًا به ومنه بحرت البعير، شققت أذنه شقًا واسعًا، وذلك ما كانوا يجعلونه بالناقة إذا ولدت عشرة أبطن شقوا أذنها فيسيرونها، قال: تركت ولا تحمل عليها. \"معجم مفردات القرآن\".\n(٤) قال السمين الحلبي مادة (سيب) السائبة: هي الناقة التي تنتج خمسة أبطن فتترك فلا تركب ولا يحمل عليها ولا ترد عن ماء مرعى، وقيل: هي التي يقول ربها إن قدمت سالمًا من سفري أو شفيت ناقتي سائبة.\n(٥) وقال السمين في مادة (وصل) الوصيلة: هي الأنثى التي تولد من الشاة مع ذكر =","vol":"16","page":85},{"text":"والحام (١) وبنعمة الله ما أحل الله لهم، هم يكفرون يجحدون تحليله\n\n<span data-type=\"title\" id=toc-2352>٧٣ </span>- قوله - ﷿ -: ﴿وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِنَ السَّمَاوَاتِ﴾\nيعني: المطر ﴿الْأَرْضِ﴾ النبات ﴿شَيْئًا﴾ قال الأخفش (٢): هو بدل من الرزق وهو في معنى: لا يملكون من الرزق شيئًا قليلًا ولا كثيرًا، وقال الفراء (٣): نصب شيئًا بوقوع الفعل عليه كما قال تعالى ﴿أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا (٢٥) أَحْيَاءً وَأَمْوَاتًا (٢٦)﴾ (٤) أي: تكفت الأحياء والأموات، ومثله قوله تعالى ﴿أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (١٤) يَتِيمًا ذَا مَقْرَبَةٍ (١٥)﴾ (٥) ﴿وَلَا يَسْتَطِيعُونَ﴾ ولا يقدرون على شيء.\n_________\n= فيقولون: وصلت أخاها قال يذبحونها وقيل: كانت الشاة إذا ولدت ستة أبطن عناقين وولدت في السابم عناقًا وجديًا قالوا: وصلت أخاها فأحلوا لبنها للرجال وحرموه على النساء، وقال ابن عرفة: كانوا إذا ولدت الشاة ستة أبطن نظروا فإن كان السابع ذكرًا ذبحوه وأكل منه الرجال والنساء، وإن كانت أنثى تركت في الغنم، وإن كانت أنثى وذكرًا قالوا: وصلت أخاها فلم يذبحوها. \"عمدة الحفاظ\" (وصل).\n(١) في (أ): الحامي، قال الراغب في مادة حمى، وقوله -﷿-: ﴿وَلَا حَامٍ﴾ قيل هو الفحل إذا ضرب عشرة أبطن كان يقال: حمي ظهره فلا يركب. \"معجم مفردات القرآن\".\n(٢) قال ذلك في \"معاني القرآن\" ٢/ ٦٧.\n(٣) قال ذلك في \"معاني القرآن\" ٢/ ١١٥.\n(٤) المرسلات: ٢٥ - ٢٦.\n(٥) البلد: ١٤ - ١٥.","vol":"16","page":86},{"text":"<span data-type=\"title\" id=toc-2353>٧٤ </span>- ﴿فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ﴾\nأي: الأشباه والأشكال فتشبهوه (١) بخلقه و(تجعلون له شركاء وشبهاه) (٢) فإنه واحد لا مثل له ﴿إِنَّ اللَّهَ يَعْلَمُ﴾ خطأ ما تضربون له من الأمثال ﴿وَأَنْتُمْ لَا تَعْلَمُونَ﴾ صواب ذلك من خطئه، ثم ضرب الله -﷿- مثلًا للمؤمن والكافر فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-2354>٧٥ </span>- ﴿ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَمْلُوكًا لَا يَقْدِرُ عَلَى شَيْءٍ﴾\nهذا مثل الكافر رزقه الله تعالى مالًا فلم يقدم منه خيرًا ولم يعمل فيه بطاعة الله ﴿وَمَنْ رَزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنْفِقُ مِنْهُ سِرًّا وَجَهْرًا﴾ هذا مثل المؤمن أعطاه الله تعالى مالًا فعمل فيه بطاعة الله وأنفقه فيما يرضي الله سرًّا وجهرًا، فأثابه على ذلك النعيم المقيم في الجنّة ﴿هَل يَسْتَوُونَ﴾ ولم يقل: هل يستويان لمكان (من)؛ لأنها اسم مبهم يصلح للواحد والاثنين والجمع والمذكر والمؤنث وكذلك قوله تعالى: ﴿وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا﴾ (٣) ثم قال: ولا يستطيعون بالجمع لأجل ما، ومعنى الآية: هل يستوي هذا الفقير البخيل والغني السخي، وكذلك لا يستوي الكافر العاصي المخالف\n_________\n(١) في (أ): فيشركون ... ويجعلون له شريكًا وشبهًا، والمثبت من (م) ونحوه في \"معالم التنزيل\" ٥/ ٣٢: يعني الأشباه فتشبهونه بخلقه وتجعلون له شريكًا فإنه واحد لا مثل له.\n(٢) انظر الحاشية السابقة.\n(٣) في الآية التي قبل السابقة وتمامها ﴿وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا وَلَا يَسْتَطِيعُونَ (٧٣)﴾.","vol":"16","page":87},{"text":"لأمر الله تعالى والمؤمن المطيع (١) له، وروي (٢) عن ابن جريح، عن عطاء قال: عبدًا مملوكًا: أبو جهل بن هشام، ومن رزقناه منا رزقًا حسنا: أبو بكر الصديق ﵁، ثم قال تعالى: ﴿الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ﴾.\nيقول الله -﷿-: ليس الأمر كما يفعلون ولا القول كما يقولون ما للأوثان عندهم (٣) من يد ولا معروف فتحمد عليه (٤) إنما الحمد الكامل لله خالصًا؛ لأنه هو المنعم (الخالق والرازق) (٥) ولكن أكثر هؤلاء الكفار (٦) لا يعلمون أنها كذلك، ثم مثلًا (٧) آخر لنفسه وللأصنام، فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-2355>٧٦ </span>- ﴿وَضَرَبَ اللَّهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَى شَيْءٍ وَهُوَ كَلٌّ﴾\nثقل ووبال وعيال ﴿عَلَى مَوْلَاهُ﴾ ابن عمه (٨) وأهل ولايته ﴿إِيْنَمَا\n_________\n(١) في (أ): والمطيع المؤمن له.\n(٢) لم أجد من أسند هذِه الرواية إلَّا أن أبا حيان أشار إلى ذلك بقوله: وقال الحوفي: (ش) بمعنى الَّذي، ولا يقتضي ضرب المثل لشخصين موصوفين بأوصاف متباينة تعيينها، بل ما روي في تعيينهما من أنهما: عثمان بن عفان - ﵁ - وعبد له، أو أنهما: أبو بكر الصديق - ﵁ - وأبو جهل، لا يصح إسناده\"البحر المحيط\" لأبي حيان ٥/ ٥١٩.\n(٣) سقط من (أ).\n(٤) سقط من (م).\n(٥) سقط من (م).\n(٦) في (م): الكفرة.\n(٧) في (م): مثل.\n(٨) قال الطبري في معنى الآية: يعني بذلك الصنم أنَّه لا يسمع شيئًا ولا ينطق ... وهو =","vol":"16","page":88},{"text":"يُوَجِّهْهُّ﴾ يرسله ﴿لَا يَأْتِ بِخَيْرٍ﴾؛ لأنه لا يدري ولا يفهم ما يقال له ولا يفهم عنه، قرأ ابن مسعود ﵁ ومجاهد (١): أينما يوجه لا يأت بخير، هذا مثل الصنم الَّذي لا يسمع ولا ينطق ولا يعقل كَلٌّ على عابده يحتاج أن يحمله ويضعه (٢) ويخدمه ﴿هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ﴾ يعني: الله -﷿- قادر (على أن يخلق) (٣) مثلكم (متكلم يأمر) (٤) بالتوحيد (فليس بصنمكم) (٥) ﴿وَهُوَ عَلَى صِرَاطٍ مُسْتَقِيمٍ﴾.\nوقيل: هو رسول الله - ﷺ - يأمر بالعدل وهو على صراط مستقيم (٦).\n_________\n= كل على مولاه: يقول: وهو عيال على ابن عمه وحلفائه وأهل ولايته. \"جامع البيان\" ١٤/ ١٥٠.\nوقال البغوي: كل ثقل ووبال على مولاه ابن عمه وأهل ولايته ... هذا مثل الأصنام لا تسمع ولا تنطق ولا تعقل ... عابده يحتاج إلى أن يحمله ويضعه ويخدمه. \"معالم التنزيل\" ٥/ ٣٣.\nوعلى هذا التعبير فالصنم لا يكون له ابن عم فكيف قالوا لعابد الصنم مولى الصنم وابن عمه؟ ففي الكلام حذف بينه القرطبي بقوله: وقيل: المعنى: وهو كل على مولاه، أي: ثقل وليه وقرابته ووبال على صاحبه وابن عمه، فقد يسمى اليتيم كلا لثقله على من يكفله، ومنه قول الشاعر:\nأكول لمال الكلّ قبل شبابه ... إذا كان عظم الكل غير شديد\n\"أحكام القرآن\" ١٠/ ١٤٩.\n(١) نسب العلامة الألوسي هذِه القراءة إلى علقمة ويحيى بن وثاب ومجاهد وطلحة مْ قال: وهي رواية أخرى عن عبد الله - ﵁ -. \"روح المعاني\" ١٤/ ١٩٧.\n(٢) في (أ): يصنعه.\n(٣) سقط من (م).\n(٤) سقط من (م).\n(٥) سقط من (م).\n(٦) هكذا ذكر هذا القول أبو الطيب القنوجي بـ (قيل): هي على الخصوص والذي =","vol":"16","page":89},{"text":"وقال الكلبي: هو يدلكم على صراط مستقيم.\nوقال آخرون: بل كلا المثلين للمؤمن والكافر وهي رواية عطية (١) ابن عباس ﵄.\nوروى إبراهيم (عن عكرمة عن يعلى) (٢) ابن منية عن ابن عباس\n_________\n= يأمر بالعدل رسول الله - ﷺ - و(الأبكم) هو أبو جهل، وقيل: الأبكم أُبي بن خلف، والآمر بالعدل حمزة وعثمان بن مظعون، وقال ابن عباس ﵄: هذِه الآية نزلت في عثمان بن عفان - ﵁ - ينفق عليه ويكفله ويكفيه المئونة، وكان الآخر ينهاه عن الصدقة والمعروف نزلت فيهما. \"فتح البيان في مقاصد القرآن\" ٧/ ٢٨٧.\n(١) أسند الطبري هذِه الرواية إلى ابن عباس ﵄ في \"جامع البيان\" ١٤/ ١٥٠ - ١٥١، وكذلك ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٩٣ (١٢٦٥٣).\n(٢) في (أ): (عن عكرمة عن يعلى)، وعند الطبري بطريق حماد، عن عبد الله بن عثمان بن خثيم، عن إبراهيم، عن عكرمة، عن يعلي بن أمية، عن ابن عباس ﵄ في قوله تعالى ﴿ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَمْلُوكًا﴾ ... إلى قوله ﴿وَهُوَ عَلَى صِرَطٍ مستَقِيمٍ﴾ قال هو عثمان بن عفان - ﵁ - ينفق عليه ويكفله ... نزلت فيهما. \"جامع البيان\" ١٤/ ١٥١.\nوأخرج الواحدي في \"الوسيط\" ٣/ ٧٥ مختصرًا مسندًا، بطريق عفان نا وهيب، نا عبد الله بن عثمان بن خثيم، عن إبراهيم، عن عكرمة، عن ابن عباس ﵄ قال: نزلت في رجلين فالأبكم منهما الكل على مولاه: هو السيد ابن أبي العيص ... الأثر، وقد نسب أنَّه أسيد لا السيد.\nوقال ابن الجوزي: رواه إبراهيم بن يعلي بن منية، عن ابن عباس ﵄. \"زاد المسير\" ٤/ ٤٧٣.\nوقال البخاري: إبراهيم بن عكرمة بن يعلي بن أمية الثقفي، سمع ابن عباس - ﵄ - قوله ... وقال لنا حجاج وآدم حدثنا حماد بن سلمة، عن ابن خثيم، عن إبراهيم بن عكرمة بن يعلى ابن أمية، عن ابن عباس ﵄ - في قوله تعالى- ﴿هُوَ =","vol":"16","page":90},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وَمَن يَأْمُرُ بِالْعَدْلِ﴾ قال: عثمان بن عفان - ﵁ - وقال عفان عن وهيب حدثنا ابن خثيم، عن إبراهيم بن عكرمة، عن عكرمة، عن ابن عباس ﵄ مثله. \"التاريخ الكبير\" ١/ ٣٠٦ - ٣٠٧ (٩٧١).\nوقال ابن أبي حاتم: إبراهيم بن عكرمة بن يعلي بن منية الثقفي، روى عن ابن عباس ﵄ روى عنه عبد الله بن عثمان بن خثيم وعمر بن سعيد بن أبي حسين. \"الجرح والتعديل\" ٢/ ١٢٠ (٣٦٤).\nوقال العجلي: إبراهيم بن عكرمة بن يعلي بن منية: حدثنا عفان بن مسلم، حدثنا حماد بن سلمة عن عبد الله بن عثمان بن خثيم، عن إبراهيم بن عكرمة بن يعلى ابن منية في قوله تعالى ﴿هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُسْتَقِيمٍ﴾ قال: هو عثمان بن عفان - ﵁ -.\n\"تاريخ الثقات\" للعجلي (ص ٥٣) (٣١) فالسند مضطرب؛ لأن عند الطبري: إبراهيم، عن عكرمة، عن ابن عباس ﵄.\nوعند الواحدي في \"الوسيط\": إبراهيم بن عكرمة عن ابن عباس ﵄.\nوعند ابن الجوزي في \"زاد المسير\": إبراهيم بن يعلى، عن ابن عباس ﵄.\nوعند البخاري في \"التاريخ الكبير\": إبراهيم بن عكرمة بن يعلى، عن ابن عباس ﵄ بطريق حماد، وأيضًا عند البخاري في \"التاريخ الكبير\": إبراهيم ابن عكرمة، عن عكرمة، عن ابن عباس ﵄ بطريق عفان.\nوعند ابن أبي حاتم في \"الجرح والتعديل\" إبراهيم بن عكرمة بن يعلى، عن ابن عباس ﵄.\nوعند العجلي في \"معرفة الثقات\": إبراهيم بن عكرمة بن يعلى قال ... ولم يذكر ابن عباس ﵄. والمتن كذلك مضطرب، فبعضهم يذكره مطولًا وبعضهم يذكر: عثمان بن عفان - ﵁ - فقط ولا يزيد. وقال أبو أحمد الحسن العسكري: فأما يعلي بن منية، ويقول بعضهم: يعلي بن أمية وجميعًا صحيح؛ =","vol":"16","page":91},{"text":"﵄ قال: نزلت هذِه الآية في عثمان بن عفان ﵁ ومولاه، كان عثمان ﵁ ينفق عليه المؤنة، وكان يكره الإسلام وينهاه عن الصدقة ولمنعه من النفقة.\nوقال مقاتل (١): نزلت في هشام (٢) بن عمرو بن الحارث بن ربيعة\n_________\n= لأن منية بنت غزوان -أخت عتبة بن غزوان- هي أمه وأبوه أمية بن عبيد، وأخوه مسلمة بن عبيد، ويعلي بن منية يكنى أبا خالد، روى عن النبي - ﷺ - وكان كاتب عمر على نجران وله أخبار مع عثمان وعلي - ﵃ - وتوفي سنة أربعين. \"تصحيفات المحدثين\" للعسكري (ص ١٠٥٩). وانظر \"جمهرة أنساب العرب\" لابن حزم (ص ٢١٣).\n(١) قال ابن الجوزي في \"زاد المسير\" ٤/ ٤٧٢: إن المملوك أبو الجوزاء، وصاحب الرزق الحسن سيده هشام بن عمرو، رواه عكرمة، عن ابن عباس ﵄.\nقال السيوطي: نزلت هذِه الآية ﴿ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَمْلُوكًا لَا يَقْدِرُ عَلَى شَيْءٍ﴾ في رجل من قريش وعبده في هشام بن عمر -هكذا وقع، والصحيح: عمرو، لما سيأتي- وهو الَّذي ينفق ماله سرًا وجهرًا، وفي عبده أبي الجوزاء الَّذي كان ينهاه، وهكذا ذكره السيوطي في \"الدر المنثور\" ٤/ ٢٣٥.\nوقال العلامة الألوسي بعد قوله تعالى: ﴿هَل يَسْتَوُونَ﴾ جمع الضمير وإن تقدمه أثنان -فكان الظاهر يستويان- للإيذان بأن المراد بما ذكر من اتصف بالأوصاف المذكورة من الجنسين المذكورين لا فردان معينان منهما، وإن أخرج ابن عساكر وجماعة عن ابن عباس ﵄ أن الآية نزلت في هشام بن عمرو -وهو الَّذي ينفق ماله سرًا وجهرًا- وفي عبده أبي الجوزاء الَّذي كان ينهاه والله أعلم بصحته. \"روح المعاني\" ١٤/ ١٩٥.\n(٢) في نسخ المخطوط، وفي \"معالم التنزيل\" للبغوي ٥/ ٣٤، هاشم، والمثبت أصح لما سبق ولما ذكر ابن هشام في \"السيرة النبوية\" -حديث نقض الصحيفة- قال ابن إسحاق: ثم أنَّه قام في نقض تلك الصحيفة التي تكاتبت فيها قريش علي بني =","vol":"16","page":92},{"text":"القرشي، كان رجلًا قليل الخير يعادي رسول -ﷺ- وقال عطاء: الأبكم أُبي بن خلف، ومن يأمر بالعدل: حمزة وعثمان بن عفان وعثمان بن مظعون ﵃.\n\n<span data-type=\"title\" id=toc-2356>٧٧ </span>- قوله - ﷿ -: ﴿وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا أَمْرُ السَّاعَةِ﴾\nفي قرب كونها وسرعة قيامها ﴿إِلَّا كَلَمْحِ الْبَصَرِ﴾ كنظرة البصر ورجع الطرف؛ لأن ذلك إنما هو أن يقال: كُن فيكون ﴿أَوْ هُوَ أَقرَبُ﴾ بل هو أقرب ﴿إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ نزلت في الكفار الذين استعجلوا القيامة استهزاءً منهم.\n\n<span data-type=\"title\" id=toc-2357>٧٨ </span>- قوله -﷿ - ﴿وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ﴾\nقرأ حمزة بكسر الألف والميم وقرأ الكسائي بكسر الألف وفتح الميم، وقرأ الباقون بضم الألف وفتح الميم، فأصل الأمهات أُمّات، فزيدت الهاء فيه للتأكيد كما زادوها في (أهرق الماء وأصله أراق) (١) ﴿لَا تَعْلَمُونَ شَيْئًا﴾ هذا كلام تام، ثم ابتدأ وقال: ﴿وَجَعَلَ\n_________\n= هاشم، ولم يبل فيها أحد أحسن البلاء من هشام بن عمرو بن ربيعة بن الحارث بن حبيب بن نصر بن جذيمة بن مالك بن حسل بن عامر بن لؤي. \"السيرة النبوية\" لابن هشام ٢/ ١٤.\nوكذا قال ابن حزم في \"جمهرة أنساب العرب\" (ص ١٧٠)، والحافظ ابن حجر في \"الإصابة\" ٣/ ٦٠٥ (٨٩٧٢): هشام بن عمرو بن ربيعة، فهذا هو الصحيح في هذا الاسم.\nولم أر أحدًا ممن سبق المصنف نسب هذا القول إلى مقاتل بل المعروف هذا عن ابن عباس ﵄ كما سبق.\n(١) في (م): أهرقت الماء وأصله أرقت.","vol":"16","page":93},{"text":"لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ﴾؛ لأن الله تعالى جعل لعباده السمع والأبصار والأفئدة قبل إخراجهم من بطون أمهاتهم وإنما أعطاهم العلم بعد ما أخرجهم منها.\n\n<span data-type=\"title\" id=toc-2358>٧٩ </span>- قوله - ﷿ -: ﴿أَلَمْ يَرَوْا﴾\nقرأ يحيى بن وثاب والأعمش وابن عامر وحمزة وخلف ويعقوب بالتاء (١) وقرأ الآخرون بالياء (٢).\nواختاره أبو عبيد لما قبلها ﴿إِلَى الطَّيْرِ مُسَخَّرَاتٍ﴾ مذللات ﴿فِي جَوِّ السَّمَاءِ﴾ في الهواء بين الأرض والسماء ﴿مَا يُمْسِكُهُنَّ﴾ في الهواء ﴿إِلَّا اللَّهُ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ﴾\n\n<span data-type=\"title\" id=toc-2359>٨٠ </span>- قوله - ﷿ - ﴿وَاللَّهُ جَعَلَ لَكُمْ مِنْ بُيُوتِكُمْ﴾\nالتي هي (٣) من الحجر والمدر (٤) ﴿سَكَنًا﴾ مسكنًا (تسكنونه) (٥)\n_________\n(١) في (أ): بالياء وهذا تصحيف، لقول ابن الجزري: فتى وتروا ... البيت وفتى عنده رمز لحمزة وخلف، وقال الشاطبي: وخاطب يروا شرعًا والآخر في كلا، وقال القاضي في \"الوافي\" (ص ٣٠٥): وقراء حمزة وابن عامر بتاء الخطاب في الموضع الأخير وهو ﴿أَلَمْ تَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ﴾ وقراء غيرهما بياء الغيب فيه.\n(٢) في (أ): بالتاء، وهذا أيضًا تصحيف، وفي (م): الباقون بالياء، قال الأصفهاني: قرأ أبو جعفر ونافع وابن كثير وأبو عمرو وعاصم والكسائي ﴿أَلَمْ يَرَوْا إِلَى الطَّيْرِ﴾ بالياء وقراء ابن عامر وحمزة ويعقوب وخلف ﴿أَلَمْ تَرَوْا﴾.\n(٣) سقطت في (أ)، وفي (م): في الحجر، وأسقط: والمدر.\n(٤) ساقطة من (م).\n(٥) في (أ): تسكنوه.","vol":"16","page":94},{"text":"قال الفراء: السَّكَنُ الدار والسَّكْن (بإسكان) (١) الكاف: أهل الدار ﴿وَجَعَلَ لَكُمْ مِنْ جُلُودِ الْأَنْعَامِ بُيُوتًا﴾ (يعني الخيام والقباب والأخبية والفساطيط من الأنطاع والأدم وغيرها) (٢) ﴿تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ﴾ رحيلكم وسفركم ﴿وَيَوْمَ إِقَامَتِكُمْ﴾ في بلادكم لا تثقل عليكم في الحالين، واختلف القراء في قوله (٣): ﴿ظَعْنِكُمْ﴾ فقرأ الكوفيون (وأهل الشام) (٤) بجزم العين وقرأ (٥) الباقون بفتحها (٦) واختاره أبو عبيد وأبو حاتم؛ لأنه أجزل اللغتين (٧) وأفخمهما ﴿وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا﴾ (يعني أصواف الضأن وأوبار) (٨) الإبل ﴿وَأَشعَارِهَا﴾ أشعار المعز، والكنايات كلها راجعة إلى الأنعام ﴿أَثَاثَا﴾ قال ابن عباس ﵄ (٩): (مالا، وقال مجاهد) (١٠) متاعًا، وقال حميد بن عبد الرحمن (١١): ثيابًا، وقال القتيبي: الأثاث المال\n_________\n(١) في (م): بجزم.\n(٢) سقط من (أ).\n(٣) سقط من (أ).\n(٤) سقط من (م).\n(٥) سقط من (م).\n(٦) في (أ)، (م): بفتحه.\n(٧) في (م): العين.\n(٨) سقط من (م).\n(٩) كذا أسند إليه وإلى مجاهد الطبري في \"جامع البيان\" ١٤/ ١٥٤.\n(١٠) سقط من (م).\n(١١) أخرج الطبري هذا القول أيضًا فيما سبق، ولكنه كذلك لم ينسبه، وهناك اثنان من =","vol":"16","page":95},{"text":"أجمع (١) من الإبل والغنم والعبيد والمتاع.\nوقال (٢) غيره: هو متاع البيت من الفرش والأكسية وغيرها، ولم يسمع له بواحد مثل المتاع وقال أبو زيد: واحد الأثاث أثاثة: قال الخليل: وأصله من الكثرة واجتماع بعض المتاع إلى بعض حتَّى يكثر، ومنه قيل (٣): شعر أثيث، أي: كثير وأن شعر فلان يأثث (٤) أثًّا، إذا كثر والتف.\nقال امرؤ القيس (٥):\nأثيث كقنو النخلة المتعثكل (٦)\nوقال محمد بن نمير الثقفي (في الأثاث) (٧):\n_________\n= التابعين في طبقة واحدة: حميد عبد الرحمن بن عوف الزهري أبو عبد الرحمن المدني المتوفى سنة (٩٥ هـ) وقيل بعدها، والثاني حميد بن عبد الرحمن الحميري البصري، قال ابن سيرين: هو أفقه أهل البصرة، وكلاهما أخرج له الجماعة.\n(١) في \"معالم التنزيل\" للبغوي ٥/ ٣٥: جميعه.\n(٢) سقط من (أ).\n(٣) سقط من (م).\n(٤) في (م): يئث.\n(٥) عجز البيت من معلقته التي مطلعها:\nقفا نبك من ذكرى حبيب ومنزل ... بسقط اللوى بين الدخول فحومل\nصدر البيت: وفرع يزين المتن أسود فاحم، يصف شعرها، أي: تبدي وتكشف عن شعر طويل تام أسود يزين ظهرها يشبه قنوان النخلة الكثيفة، والشاهد كلمة أثيث بمعنى ملتف ومثكاسف.\n(٦) في (م): المتشكل، وذا تصحيف.\n(٧) سقط من (أ).","vol":"16","page":96},{"text":"أهاجتك الظعائن يوم بانوا ... بذي (١) الزي الجميل من الأثاث\n﴿وَمَتعًا﴾ وبلاغًا (ينتفعون بها) (٢) ﴿إِلَى حِينٍ﴾ يعني: الموت. وقيل: يعني (إلى حين تبلى وتفنى) (٣).\n\n<span data-type=\"title\" id=toc-2360>٨١ </span>- قوله: - ﷿ - ﴿وَاللَّهُ جَعَلَ لَكُمْ مِمَّا خَلَقَ ظِلَالًا﴾\nتستظلون به من شدة الحر، وهي ظلال الأشجار والسقوف والأبنية ﴿وَجَعَلَ لَكُمْ مِنَ الْجِبَالِ أَكْنَانًا﴾ يعني: الغيران والأسراب والمواضع التي تسكنون فيها، واحدها: كِنّ ﴿وَجَعَلَ لَكُمْ سَرَابِيلَ﴾ قمصًا من الكتان والقطن والقزّ (٤) والصوف ﴿تَقِيكُمُ﴾ تمنعكم ﴿الْحَرَّ﴾ قال أهل المعاني: أراد الحر والبرد، فاكتفى بذكر أحدهما عن الآخر لدلالة الكلام عليه، نظيره قوله تعالى: ﴿إِنَّ عَلَيْنَا لَلْهُدَى (١٢)﴾ (٥) (يعني والإضلال أيضًا عليه) (٦) ﴿وَسَرَابِيلَ تَقِيكُمْ بَأْسَكُمْ﴾ يعني: الدروع، والبأس: الحرب، والمعنى تقيكم في بأسكم السلاح أن يصل إليكم ﴿كَذَلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ\n_________\n(١) في (م): أبدى.\n(٢) في (م): يبيعون به.\n(٣) وفي (م): يفنى ويبلى.\n(٤) سقط من (م).\n(٥) الليل: ١٢.\n(٦) بدل هذِه العبارة في (م): والإضلال.","vol":"16","page":97},{"text":"تُسْلِمُونَ﴾ تخضعون (له بالطاعة) (١) وتخلصون له العبادة.\nوروى أبو نوفل بن أبي عقرب (٢)، عن ابن عباس ﵄ أنَّه قرأ لعلكم تسلمون بفتح التاء واللام يعني: من الجراحات (٣).\n_________\n(١) في (أ): الطاعة أي بإسقاط الخافضين.\n(٢) الكناني العريجي، اختلف في اسمه قيل: مسلم، وقيل: عمرو بن مسلم، وقيل: معاوية بن مسلم، ثقة روى عن ابن عباس.\nانظر: \"الثقات\" لابن حبان ٥/ ٣٩٦، ٤١٥، \"تهذيب الكمال\" ٣٤/ ٣٥٧، \"التقريب\" (٨٤٨٨).\n(٣) في (أ). الجراكات، ولم أعثر عليه من طريق أبي نوفل، عن ابن عباس، وإنما روى الطبري هذا بطريقين: المثنى ثنا إسحاق، ثنا عبد الرحمن بن أبي حماد، ثنا ابن المبارك، عن حنظلة السدوسي، عن شهر بن حوشب قال: كان ابن عباس، وبطريق أحمد بن يوسف ثنا القاسم بن سلام، ثنا عباد بن العوام، عن حنظلة السدوسي، عن شهر بن حوشب، عن ابن عباس ﵄ ... الأثر ومع ذلك قال الطبري: والقراءة التي لا استجيز القراءة بخلافها: بضم التاء من قوله ﴿لَعَلَّكُمْ تُسْلِمُونَ﴾ وكسر اللام من أسلمت تسلم، لإجماع الحجة من قراء الأمصار عليها. \"جامع البيان\" ١٤/ ١٥٦.\nوقال القرطبي في \"أحكام القرآن\" ١٠/ ١٦١: قراءة ابن عباس ﵄ وعكرمة (تَسلَمون) بفتح التاء واللام، أي تسلمون من الجراح، وإسناده ضعيف، رواه عباد بن العوام، عن حنظلة، عن شهر، عن ابن عباس ﵄. وأقول ضعف هذِه الروايات لأجل حنظلة السدوسي.\nذكره البخاري في \"الضعفاء\" بقوله: حنظلة بن عبيد الله أبو عبد الرحيم، يعد في البصريين، عن أنس وشهر، روى عنه حماد بن زيد وجرير بن حازم وهشام بن حسان، نسبه ابن المبارك، قال يحيى القطان: رأيته وتركته على عمد، وكان قد اختلط، كتاب\"الضعفاء الصغير\" (ص ٣٨) (٨٦)، وذكر النسائي أيضًا في \"الضعفاء\" (١٦٤): حنظلة بن عبد الله البصري: ضعيف حنظلة، وفي ٤/ ١٣٥٤ =","vol":"16","page":98},{"text":"قال أبو عبيد: والاختيار قراءة العامة، لأن ما أنعم الله تعالى علينا بالإسلام أكثرث من إنعامه علينا (بالسلامة من الجراحة) (١).\nوقال عطاء الخراساني (٢): في (٣) هذِه الآية: إنما نزل القرآن على قدر معرفتهم ألا ترى إلى قوله تعالى ﴿وَجَعَلَ لَكُمْ مِنَ الْجِبَالِ أَكْنَانًا﴾ فإنما (٤) جعل لهم من السهول أعظم وأكثر ولكنهم كانوا أصحاب جبال حر (٥) وقال: ﴿وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا﴾ وما جعل لهم (٦) من غير ذلك أعظم وأكثر، ولكنهم كانوا أصحاب وبر وشعر ألا (٧) ترى إلى قوله ﴿وَيُنَزِّلُ مِنَ السَّمَاءِ مِنْ جِبَالٍ فِيهَا مِنْ بَرَدٍ﴾ (٨) يعجبهم من ذلك وما أنزل من الثلج أعظم ولكنهم كانوا لا يعرفونه، ألا ترى إلى قوله: ﴿سَرَابِيلَ تَقِيكُمُ الْحَرَّ﴾ وما تقي من البرد أعظم وأكثر ولكنهم كانوا أصحاب حر.\n\n<span data-type=\"title\" id=toc-2361>٨٢ </span>- ﴿فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ﴾\n_________\n= ذكر ضعف شهر بن حوشب قالوا فيه:\nلقد باع شهر دينه بخريطة ... فمن يأمن القراء بعدك يا شهر\n(١) في (م): في السلامة من الجراح.\n(٢) أسند إليه الطبري هذا القول في \"جامع البيان\" ١٤/ ١٥٦.\n(٣) في (م): فمن قرأ.\n(٤) سقط من (م).\n(٥) زيادة من (أ).\n(٦) في (أ): لكم.\n(٧) في (م): إلى، [النور: ٤٣].\n(٨) النور: ٤٣.","vol":"16","page":99},{"text":"﴿فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ (٨٢)﴾\n\n<span data-type=\"title\" id=toc-2362>٨٣ </span>- ﴿يَعْرِفُونَ نِعْمَتَ اللَّهِ﴾\nقال السدي: يعني: محمدًا - ﷺ - ﴿ثُمَّ يُنْكِرُونَهَا﴾ (يعني: ينكرونه) (١) ويكذبون ويجحدون نبوته.\nقال مجاهد: يعني: ما عدد عليهم في هذِه السورة من النعم ينكرون ذلك فيزعمون (٢) أنَّه كان لآبائهم فورثوه عنهم (٣)، ومثله قال قتادة (٤).\n_________\n(١) سقط من (م).\n(٢) في (م): ويزعمون.\n(٣) أخرج الطبري عن مجاهد نحوه في \"جامع البيان\" ١٤/ ١٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٢٦٩ (١٢٦٢١)، ولفظ الطبري: قال: هي المساكن والأنعام وما يرزقون منها والسرابيل من الحديد والثياب، تعرف هذا قريش، ثم تنكره بأن تقول: هذا كان لآبائنا فروحونا إياه، وبطريق آخر: فورثوها إياها. وعند ابن أبي حاتم: فورثوها إياه، وعند القرطبي: يريد ما عدد الله عليهم في هذِه السورة من النعم، أي: يعرفون أنها من عند الله وينكرونها بقولهم: إنهم ورثوا ذلك عن آبائهم: وبمثله قال قتادة. \"أحكام القرآن\" ١٠/ ١٦١.\nوعند البغوي: وقال مجاهد وقتادة: يعني: ما عبد لهم من النعم في هذِه السورة يقرون أنها من الله، ثم قيل لهم: تصدقوا وامتثلوا لأمر الله فيها ينكرونها فيقولون ورثتها من آبائنا (هكذا مثبت عنده والأولى: ورثناها) \"معالم التنزيل\" ٣/ ٨٠. وقال السمعاني: وعن قتادة: أنهم يقرون أن النعم من الله ثم إذا قيل لهم: تصدقوا وامتثلوا فيها أمر الله تعالى قالوا: ورثناها من آبائنا. \"تفسير السمعاني\" ٣/ ١٩٣.\n(٤) لم يرد ذكر قتادة عند الطبري وابن أبي حاتم وإنما ذكره المتأخرون فقط، فالله أعلم.","vol":"16","page":100},{"text":"وقال الكلبي (١): هو أن رسول الله - ﷺ - يفي ذكر هذِه النعم لهم فقالوا: نعم هذِه كلها من عند (٢) الله ولكنها بشفاعة آلهتنا.\nوقال عون (٣) بن عبد الله هو قول الرجل لولا فلان لكان كذا.\nولولا فلان لما (٤) كان كذا، ولولا فلان لما أصبت كذا ﴿وَأَكْثَرُهُمُ الْكَافِرُونَ﴾ الجاحدون.\n\n<span data-type=\"title\" id=toc-2363>٨٤ </span>- قوله - ﷿ - ﴿وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيدًا﴾\nيعني: رسولها ﴿ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا﴾ في الاعتذار ﴿وَلَا هُمْ يُسْتَعْتَبُونَ﴾ يسترضون يعني: لا يكلفون أن يرضوا ربهم؛ لأن الآخرة ليست بدار تكليف ولا (يتركون الرجوع) (٥) إلى الدنيا فيتوبون.\n_________\n(١) ذكر البغوي والقرطبي فيما سبق قول الكلبي هذا، وقال السمعاني فيما سبق: وروي عن ابن عباس ﵄ أن معنى الآية: أنَّه كان إذا قيل لهم: من أعطاكم هذِه النعم؛ فيقولون: الله، فإذا قيل لهم: فوحدوه فيقولون: أعطينا بشفاعة آلهتنا.\n(٢) زيادة من (أ): ليست عند البغوي والقرطبي.\n(٣) تصحيف في (ن) وفي \"معالم التنزيل\" للبغوي بالفاء فصار عوف ولكن عند الطبري وغيره. عون بن عبد الله بن عتبة.\nقال البخاري: عون بن عبد الله بن عتبة بن مسعود الهذلي الكوفي، سمع أبا هريرة، روى عنه المسعودي ومسعر. \"التاريخ الكبير\" ٧/ ١٣ (٦٠)، وقال الحافظ: ثقة، عابد.\n(٤) سقط من (أ) وعند الطبري: لولا فلان ما كان كذا وكذا، ولولا فلان ما أصبت كذا وكذا، وعند ابن أبي حاتم: لولا فلان أصابني كذا وكذا، ولولا فلان لم أصب كذا وكذا.\n(٥) في (أ): يرون إلى الرجوع، وفي \"معالم التنزيل\" للبغوي ٥/ ٣٧: ولا يرجعون.","vol":"16","page":101},{"text":"<span data-type=\"title\" id=toc-2364>٨٥ </span>- قوله - ﷿ - ﴿وَإِذَا رَأَى الَّذِينَ ظَلَمُوا﴾\nكفروا ﴿الْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنْظَرُونَ﴾\n\n<span data-type=\"title\" id=toc-2365>٨٦ </span>- ﴿وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا﴾\nيوم القيامة ﴿شُرَكَاءَهُمْ﴾ يعني أوثانهم (١) ﴿قَالُوا رَبَّنَا هَؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِنْ دُونِكَ﴾ أربابًا ونعبدهم ﴿فَأَلْقَوُأْ﴾ الأوثان ﴿إِلَيْهِمُ\n_________\n(١) لعل الأولى التعميم وعدم تعيين الأوثان، لتشمل الآية كل طاغوت لقول الله تعالى ﴿فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لَا انْفِصَامَ لَهَا﴾ وقوله تعالى: ﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ (١٦٥) إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ (١٦٦)﴾، وقوله تعالى: ﴿قُلْ يَاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ﴾ الآية في سورة آل عمران، قوله تعالى: ﴿وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ (٢٧) قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (٢٨) قَالُوا بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ (٢٩) وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ بَلْ كُنْتُمْ قَوْمًا طَاغِينَ (٣٠) فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا إِنَّا لَذَائِقُونَ (٣١) فَأَغْوَيْنَاكُمْ إِنَّا كُنَّا غَاوِينَ (٣٢) فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (٣٣) إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ (٣٤) إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ (٣٥)﴾ [الصافات: ٢٧ - ٣٥]. ولا يخفى ما اشتهر به من غلو دعاة الحلول والاتحاد ونفاة الفرق بين الخالق والخلق، أمثال ابن عربي ومِنصور الحلاج وأتباعهم حتَّى قال شبير أحمد عثمان في تفسير ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ أي باب طرق -العبد- فهو بابك. وقال خليل أحمد سهانفوري في كتابه\"المهند على المفند\" أما الاستفادة من روحانية المشايخ الأجلة ووصول الفيوض الباطنية من صدورهم أو قبورهم فيصح على الطريقة المعروفة عند أهلها وخواصها لا بما هو شائع في العوام.","vol":"16","page":102},{"text":"الْقَولَ﴾ أي: قالوا لهم، يقال: ألقيت إليه (١) كذا يعني: قلت (٢) ﴿إِنَّكُمْ لَكَاذِبُونَ﴾ في تسميتنا آلهة، ما دعوناكم إلى عبادتنا ولا علمنا بعبادتكم إيانا.\n\n<span data-type=\"title\" id=toc-2366>٨٧ </span>- ﴿وَأَلْقَوْا﴾\nيعني: المشركين ﴿إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ﴾ استسلموا وانقادوا لحكمه فيهم ولم تغن عنهم آلهتهم شيئًا ﴿وَضَلَّ﴾ وزال وبطل (٣) ﴿وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ﴾ من أنها تشفع لهم.\n\n<span data-type=\"title\" id=toc-2367>٨٨ </span>- ﴿الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ﴾.\n[١٦٥٤] أخبرنا عبد الله بن حامد (٤) قال: حدثنا محمد بن يعقوب (٥) قال: حدثنا الحسن بن علي بن عفان (٦) حدثنا جعفر بن عون (٧) قال: حدثنا الأعمش (٨) عن عبد الله بن (مرة (٩)، عن مسروق) (١٠) قال: قال عبد الله (١١) ﵁: ﴿زِدْنَاهُمْ عَذَابًا فَوْقَ\n_________\n(١) بياض هنا في (م).\n(٢) في (أ): قلته.\n(٣) سقط من (م).\n(٤) أبو محمد الأصبهاني، الوزان، لم يذكر بجرح أو تعديل.\n(٥) أبو العباس الأصم، ثقة.\n(٦) في (م) ت عثمان، والمثبت أصح لما سبق، والحسن علي بن عفان، صدوق.\n(٧) أبو عون الكوفي، صدوق.\n(٨) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٩) في (أ): ميسرة، وهو تصحيف، وعبد الله همداني كوفي، ثقة.\n(١٠) سقط من (م)، ومسروق هو ابن الأجدع بن مالك بن أمية الهمداني الوداعي، ثقة.\n(١١) ابن مسعود، صحابي مشهور.","vol":"16","page":103},{"text":"الْعَذَابِ﴾ قال: عقارب لها أنياب أمثال (١) النخل الطوال النخل الطوال (٢)، وقال ابن عباس ﵄ ومقاتل: يعني خمسة أنهار من صفر مذاب كالنار من تحت العرلش يعذبون (بها ثلاثة) (٣) على مقدار الليل واثنان على مقدار النهار (٤).\nوقال سعيد بن جبير: يزادون حيات أمثال البخت (٥) وعقارب أمثال البغال تلسع إحداهن اللسعة (٦) يجد صاحبها حمتها أربعين خريفًا (٧)،\n_________\n(١) في (أ): مثل.\n(٢) [١٦٥٤] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرجه الطبري بطرق عديدة في \"جامع البيان\" ١٤/ ١٦٠ وابن أبي حاتم في \"تفسير القرآن العظيم\" في تفسير الآية (١٢٦٢٧) وابن الجوزي. \"زاد المسير\" ٤/ ٤٨٢، والحاكم بلفظ: عقارب أنيابها كالنخل الطوال. \"المستدرك\" ٢/ ٣٨٧.\n(٣) سقط من (م).\n(٤) وهذا الأثر هكذا ذكره ابن الجوزي عن ابن عباس ﵄ تعليقًا فيما سبق. وابن أبي حاتم في \"تفسير القرآن العظيم\" (١٢٦٣١) بلفظ: خمسة أنهار من نار صبها الله عليهم، يعذبون ببعضها بالليل وببعضها بالنهار، وكذلك في \"الدر المنثور\" للسيوطي ٤/ ٢٤٠.\n(٥) بياض في (م).\n(٦) في (م): اللعنة.\n(٧) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" (١٢٦٢٨) عن السدي في الآية قال: إن أهل النار إذا جزعوا من حرها استغاثوا بضحضاح في النار، فإذا أتوه تلقاهم عقارب كأنهن البغال الدهم وأفاع كأنهم البخاتي فضربنهم فذلك الزيادة =","vol":"16","page":104},{"text":"وقيل: هو أنهم يخرجون من حر (١) النار إلى بر الزمهرير فيبادرون (٢) من شدة الزمهرير إلى النار (٣)، وقيل: هو أنهم يحملون أثقال أتباعهم كما قال تعالى: ﴿أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ﴾ (٤) ويقال: إنه لهم عذاب ﴿بِمَا كَانُوا يُفْسِدُونَ﴾ في الدنيا من الكفر وصد النار عن الإيمان.\n\n<span data-type=\"title\" id=toc-2368>٨٩ </span>- قوله - ﷿ - ﴿وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ﴾\nيعني: نبيها، وإنما قال: من أنفسهم؛ لأنه كان يبعث إلى الأمم أنبياؤها منها ﴿وَجِئْنَا بِكَ﴾ يا محمد ﴿شَهِيدًا عَلَى هَؤُلَاءِ﴾ الذين بعثت إليهم ﴿وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ﴾ يحتاج إليه من الأمر والنهي والحلال والحرام والحدود والأحكام ﴿وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ﴾.\n_________\n= (١٢٦٢٩) عن عبيد بن عمير قال: إن في جهنم لجبابا فيها حيات أمثال البخت وعقارب أمثال البغال يستغيث أهل النار إلى تلك الجباب أو الساحل، فتثب إليهم فتأخذ جباههم وشفارهم فكشطت لحومهم إلى أقدامهم فيستغيثون منها إلى النار فتبعتهم حتَّى تجد حر النار فترجع وهي في أسراب. وبلفظه الطبري في \"جامع البيان\" ١٤/ ١٦١.\n(١) سقط من (م).\n(٢) في (م): فينادون.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٤/ ٤٨٢ عن الزجاج، وفيه: فيتبادرون. \"روح المعاني\" للألوسي ١٤/ ٢١٢ وفيه: فيبادرون.\n(٤) في سورة العنكبوت: ﴿وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ (١٣)﴾ [العنكبوت: ١٣].","vol":"16","page":105},{"text":"<span data-type=\"title\" id=toc-2369>٩٠ </span>- قوله - ﷿ -: ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ﴾ يعني: بالإنصاف ﴿وَالْإِحْسَانِ﴾ إلى الناس.\nقال الوالبي (١) عن ابن عباس ﵄، العدل: التوحيد، والإحسان: أداء الفرائض وقال زاذان (٢) عنه: العدل شهادة أن لا إله إلَّا الله، والإحسان؛ الإخلاص فيه (٣)، وقال عطاء عنه: العدل: خلع الأنداد،\n_________\n(١) قال ابن الجوزي، قوله تعالى ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ﴾ فيه أربعة أقوال، أحدها: أنَّه شهادة أن لا إله إلَّا الله، رواه ابن أبي طلحة، عن ابن عباس ﵄ \"زاد المسير\" ٤/ ٤٨٣، ذكره ابن كثير في تفسير العدل فقط، \"تفسير القرآن العظيم\" لابن كثير ٨/ ٣٤٣.\nوأبهم الطبري فقال: حدثني المثنى وعلي بن داود قال: حدثنا عبد الله بن صالح قال: حدثني معاوية عن علي، عن ابن عباس ﵄ ... \"جامع البيان\" ١٤/ ١٦٢.\nوقال الحافظ: علي بن أبي طلحة سالم، مولى بني عباس، سكن حمص، أرسل عن ابن عباس ﵄ ولم يره صدوق قد يخطئ، وزاد الذهبي: وقال أحمد: له أشباه منكرات. فالأثر مرسل بطريق علي بن أبي طلحة ونحوه بطريق الوالبي إن ثبت.\nوفي \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ١٦٦: وأما قول ابن عباس ﵄ ففيه نظر؛ لأن أداء الفرائض هي الإسلام حسبما يقتضيه تفسير النبي - ﷺ - في حديث جبريل بقوله: أن تعبد الله كأنك تراه، فإن صح هذا عن ابن عباس ﵄ فإنما أراد الفرائض مكملة.\n(٢) في (م): باذان.\n(٣) وذكر ابن الجوزي فقال: القول الثالث -في الإحسان-: الإخلاص، رواه أبو صالح عن ابن عباس ﵄.","vol":"16","page":106},{"text":"والإحسان: أن تعبد الله كأنك تراه (١).\nوقال مقاتل: العدل: التوحيد، والإحسان: العفو (٢) عن الناس. وقيل: العدل في الأفعال، والإحسان في الأقوال، بيانه: ﴿وَقُولُواْ لِلْنَّاسِ حُسْنًا﴾ (٣) ﴿وَإِيتَايِ ذِى الْقُرْبَى﴾ صلة الرحم ﴿وَيَنْهَى عَنِ الْفَحْشَاءِ﴾ ما قبح من الأفعال والأقوال. وقال ابن عباس ﵄: الزنا، ﴿وَالْمُنْكَرِ﴾ ما لا يعرف في شريعة ولا سنة ﴿وَالْبَغْيِ﴾ الكبر والظلم. وقال ابن عيينة (٤): العدل: استواء السر والعلانية، والإحسان: أن تكون سريرته أحسن من علانيته، والفحشاء والمنكر أن تكون علانيته أحسن من سريرته ﴿يَعِظُكُمْ﴾ الله ﴿لَعَلَّكُمْ تَذَكَّرُونَ﴾ تتعظون.\nوقال قتادة (٥): إن الله -﷿- أمر عباده بمكارم الأخلاق ومعاليها\n_________\n(١) هذا القول أقرب وأكثر موافقة للحديث، وذكره ابن الجوزي فقال: القول الرابع -في الإحسان- أن تعبد الله كأنك تراه، رواه عطاء، عن ابن عباس.\n(٢) ذكره ابن الجوزي في القول الثاني من المراد بالإحسان، رواه الضحاك، عن ابن عباس.\n(٣) البقرة: ٨٣.\n(٤) ذكر عنه الطبري هذا القول تعليقًا، انظر \"جامع البيان\" ١٤/ ١٦٣، \"زاد المسير\" لابن الجوزي ٤/ ٤٨٣.\n(٥) أخرج الطبري -في المرجع السابق- قول قتادة في تفسير هذِه الآية بلفظ: إنه ليس من خلق حسن كان أهل الجاهلية يعملون به يستحسنونه إلَّا أمر الله به، وليس من خلق سيِّئ كانوا يتعايرون بينهم إلَّا نهى الله عنه وقدم فيه وإنما نهى عن سفاسف الأخلاق ومذامها.","vol":"16","page":107},{"text":"ونهى عن سفاسف الأخلاق ومذامها.\nوقال ابن مسعود (١) ﵁: أجمع آية في القرآن هذِه الآية.\n[١٦٥٥] أخبرنا أبو صالح شعيب بن محمد البيهقي (٢) قال: أخبرنا مكي بن عبدان (٣) قال: حدثنا أبو الأزهر (٤) قال: حدثنا روح بن عبادة (٥)، عن عبد الحميد بن بهرام (٦)، عن شهر بن حوشب (٧) قال: حدثنا عبد الله بن عباس (٨) ﵄ قال: بينما رسول الله - ﷺ - بفناء (بيته بـ) (٩) مكة جالسًا إذا به عثمان بن\n_________\n(١) أخرجه أيضًا الطبري في المرجع المذكور.\nوالحاكم في \"المستدرك\" ٢/ ٣٥٦ بسنده إلى عامر قال: جلس شتير بن شكل ومسروق بن الأجدع فقال أحدهما لصاحبه: حدث بما سمعته من عبد الله وأصدقك أو أحدثك وصدقني قال: سمعت عبد الله - ﵁ - يقول: أجمع آية في القرآن للخير والشر في سورة النحل ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ (٩٠)﴾ قال: صدقت. وعند السمعاني: فقال له مسروق: صدقت. \"تفسير السمعاني\" ٣/ ١٩٧، وأخرجه البخاري في \"الأدب المفرد\" (٤٨٩) أطول من هذا.\n(٢) مستور من أهل النواحي.\n(٣) أبو حاتم التميمي النيسابوري، المحدث الثقة المتقن.\n(٤) أحمد بن أزهر بن منيع، صدوق. كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٥) ابن العلاء بن حسان القيسي، ثقة، فاضل له تصانيف.\n(٦) الفزاري، صدوق.\n(٧) صدوق، كثير الإرسال والأوهام.\n(٨) صحابي مشهور.\n(٩) سقط من (م).","vol":"16","page":108},{"text":"مظعون: فكشر إلى رسول الله - ﷺ - فقال له رسول الله - ﷺ -: \"ألا تجلس؟ \" قال: بلى، فجلس إلى رسول الله - ﷺ - مستقبله فبينما هو يحدثه إذ شخص رسول الله - ﷺ - ببصره إلى السماء فنظر ساعة وأخذ يضع بصره حتى وضع (١) على يمينه في الأرض فتحرف (٢) رسول الله - ﷺ - عن جليسه عثمان إلى حيث وضع (٣) بصره فأخذ ينغض رأسه كأنه يستفقه ما يقال له، ثم شخص رسول الله - ﷺ - بصره إلى السماء كما شخص بصره أول مرة فاتبعه بصره حتى توارى في السماء، فأقبل إلى عثمان ﵁ كجلسته الأولى فقال: يا محمد! فيما كنت أجالسك وآتيك ما كنت أراك تفعل فعلتك الغداة، قال: \"وما رأيتني فعلت؟ \" قال: رأيتك تشخص ببصرك (٤) إلى السماء ثم وضعته حيث وضعته على يمينك فتحرفت إليه وتركتني فأخذت تنغض رأسك كأنك تستفقه شيئًا يقال لك فقال: \"أفطنت إلى ذلك؟ \" قال عثمان: نعم، قال: \"أتاني رسول الله (جبريل -﵇-) (٥) آنفًا وأنت جالس\" قال: رسول الله؟ قال: \"نعم\" قال: فماذا قال لك؟ قال: ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ﴾ إلى قوله: (تذكرون) قال عثمان ﵁: وذلك حين استقر الإيمان في\n_________\n(١) سقط من (م).\n(٢) في (م): فتحوف.\n(٣) سقط من (م).\n(٤) في (م): بصرك.\n(٥) في (م): - ﷺ -.","vol":"16","page":109},{"text":"قلبي وأحببت محمدًا - ﷺ - (١).\nوروى حماد بن زيد (٢) (عن أيوب) (٣)، عن عكرمة (٤)، عن ابن عباس (٥) ﵄ عن النبي - ﷺ - أنه قرأ على الوليد ﴿إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ﴾ إلى آخر الآية فقال: يا ابن أخي أعده على فأعاده عليه فقال: إن له -والله- لحلاوة كان عليه لطلاوة وإن أعلاه لمورق (٦) وإن أسفله لمغدق، وما هو يقول بشر (٧).\n_________\n(١) [١٦٥٥] الحكم على الإسناد:\nفيه شيخ المصنف مستور، وشهر بن حوشب كثير الأوهام.\nالتخريج:\nهذا الحديث أخرجه ابن أبي حاتم في تفسير الآية مكررًا (١٢٦٣٣، ١٢٦٣٤) وقد صرحوا في الطريق الثاني بالتحديث: حدثنا أبو النضر، حدثنا عبد الحميد، حدثنا شهر، حدثني عبد الله بن عباس ﵄، \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٩٨، وبهذا الإسناد ذكره ابن كثير عن الإمام أحمد، ثم قال: إسناد جيد متصل حسن قد بين فيه السماع المتصل. \"تفسير القرآن العظيم\" لابن كثير ٨/ ٣٤٥ - ٣٤٦، ورواه البخاري باختصار في \"الأدب المفرد\" (٨٩٦) باب البغي.\n(٢) ثقة، ثبت.\n(٣) سقط من الأصل، والمثبت من (م): وهو أيوب بن أبي تميمة كيسان السختياني، ثقة، ثبت، حجة.\n(٤) أبو عبد الله، مولى ابن عباس - ﵁ -، ثقة، ثبت، عالم بالتفسير.\n(٥) صحابي مشهور.\n(٦) في (م): لمثمر.\n(٧) الحكَم على الإسناد:\nرجاله ثقات هذا الأثر ذكره البغوي تعليقًا فقال: وقال أيوب عن عكرمة أن النبي =","vol":"16","page":110},{"text":"<span data-type=\"title\" id=toc-2370>٩١ </span>- قوله -﷿-: ﴿وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ وَلَا تَنْقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا﴾\nتشديدها (١) فتحنثوا فيها والتوكيد لغة أهل الحجاز، وأما أهل نجد فإنهم (٢) يقولون أكدت تأكيدًا ﴿وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا﴾ بالوفاء ﴿إنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ﴾.\nواختلفوا فيمن نزلت هذِه الآية -وإن كان حكمها عامًا- فقال بعضهم: نزلت في الذين بايعوا (٣) رسول الله - ﷺ - فأمرهم الله تعالى بالوفاء بها (٤) وقال مجاهد وقتادة: نزلت في حلف أهل الجاهلية (٥).\n_________\n= - ﷺ - ... \"معالم التنزيل\" ٥/ ٣٩، وكذلك في \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ١٦٥، \"تفسير المراغي\" ١٤/ ١٣٠، لم يذكروا في إسناده ابن عباس ﵄.\n(١) في (م): تسديدها.\n(٢) سقط من (أ).\n(٣) في (أ): تابعوا.\n(٤) أخرج الطبري في تفسير الآية عن بريدة - ﵁ - قال: أنزلت هذِه الآية في بيعة النبي - ﷺ -، كان من أسلم بايع على الإسلام، فقالوا: ﴿وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ﴾ هذِه البيعة التي بايعتم على الإسلام ﴿وَلَا تَنْقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا﴾ البيعة فلا يحملنكم قلة محمد - ﷺ - وأصحابه وكثرة المشركين أن تنقضوا البيعة التي بايعتم على الإسلام، كان كان فيهم قلة والمشركين فيهم كثرة. \"جامع البيان\" ١٤/ ١٦٤.\n(٥) أسند الطبري -في المرجع السابق- هذا القول إلى ابن زيد، قال: هؤلاء قوم كانوا حلفاء لقوم تحالفوا وأعطى بعضهم العهد، فجاءهم قوم فقالوا: نحن أكثر وأعز وأمنع فانقضوا عهد هؤلاء وارجعوا إلينا ففعلوا ... ثم قال الطبري: =","vol":"16","page":111},{"text":"ثم ضرب -جل ثناؤه- مثلًا لنقض العهد فقال -﵇-:\n\n<span data-type=\"title\" id=toc-2371>٩٢ </span>- ﴿وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ﴾\nأي من بعد إبرامه وإحكامه، و(كان بعض) (١) أهل اللغة يقول: القوة ما يغزل (٢) على طاقة واحدة ولم يثن، وقال الكلبي ومقاتل: نزلت في امرأة حمقاء خرقاء من قريش يقال لها ريطة بنت عمرو (٣) ابن سعد بن كعب بن زيد مناة بن تميم (٤)، وتلقب بجعراء، كانت اتخذت مغزلًا بقدر ذراع وصنارة مثل الأصبع وفلكة عظيمة على قدرها، وكانت تغزل الغزل من الصوف والوبر والشعر وتأمر جواريها ينقضن جميع ما غزلن، وكان هذا دأبها ﴿أَنْكَاثًا﴾ يعني: انقاضًا، واحدتها: نكث، وهو ما نقض بعد الفتل غزلًا كان أو حبلًا ﴿تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ﴾ أي: دغلًا وخيانة وخديعة، بهال أبو عبيدة: كل أمر لا يكون صحيحًا فهو دخل ﴿أَنْ تَكُونَ﴾ أن\n_________\n= والصواب من القول في ذلك أن يقال: إن الله تعالى أمر في هذِه الآية عباده بالوفاء بعهوده التي يجعلونها على أنفسهم ونهاهم عن نقض الإيمان بعد توكيدها لآخرين بعقود تكون بينهم بحق مما لا يكره الله. .\n(١) في (أ): كل.\n(٢) في (م): غزل.\n(٣) في (أ)، (م): عمر بن سعد بن كعب بن زيد بن مناة، ولكن ابن حزم قال: عمرو ابن كعب بن سعد بن زيد مناة بن بنو سعد بن زيد مناة بن مرة بن أد بن طابخة بن إلياس بن مضر بن نزار بن معد بن عدنان.\n(٤) في (أ): تميم.","vol":"16","page":112},{"text":"لا تكون ﴿أُمَّةٌ هِيَ أَرْبَى﴾ أكثر وأعلى ﴿مِنْ أُمَّةٍ﴾.\nقال مجاهد (١): وذلك (٢) أنهم وكانوا يحالفون الحلفاء فيجدون أكثر منهم وأعز فينقضون حلف هؤلاء ويحالفون الأكثر، فنهاهم الله -﷿- عن ذلك ﴿إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ﴾ يختبركم بأمره إياكم بالوفاء بالعهد ﴿وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ﴾ في الدنيا.\n\n<span data-type=\"title\" id=toc-2372>٩٣ </span>- قوله -﷿-: ﴿وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً﴾\nعلى ملة ﴿وَاحِدَةً وَلَكِنْ يُضِلُّ مَنْ يَشَاءُ﴾ بخذلانه إياهم عدلًا منه ﴿وَيَهْدِي مَنْ يَشَاءُ﴾ بتوفيقه إياهم فضلًا منه ﴿وَلَتُسْأَلُنَّ﴾ يوم القيامة ﴿عَمَّا كُنْتُمْ تَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-2373>٩٤ </span>- قوله -﷿-: ﴿وَلَا تَتَّخِذُوا أَيْمَانَكُمْ دَخَلًا﴾\nخديعة وفسادًا ﴿بَيْنَكُمْ﴾ فتغرون بها الناس فيسكنوا إلى أيمانكم ويأمنون ثم تنقضونها وتخشون فيها ﴿فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا﴾ فتهلكوا بعد ما كنتم آمنين. والعرب تقول لكل (٣) مبتلى بعد عافية أو ساقط في ورطة بعد سلامة: زلَّتُ قَدَمُه كقول الشاعر:\nسيمنع منك السبق إن كنت سابقًا ... (٤) ... وللطم إن زلت بك القدمان\n_________\n(١) أخرج الطبري عن مجاهد نحوه. \"جامع البيان\" ١٤/ ١١٧.\n(٢) سقط من (أ).\n(٣) سقط من (أ).\n(٤) في (أ): يلطم -بالياء خلافًا للسياق وعند الطبري: وتلطع إن زلت بك النعلان =","vol":"16","page":113},{"text":"﴿وَتَذُوقُوا السُّوءَ﴾ العذاب ﴿بِمَا صَدَدْتُمْ عَنْ سَبِيلِ اللَّهِ وَلَكُمْ عَذَابٌ عَظِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-2374>٩٥ </span>- قوله -﷿-: ﴿وَلَا تَشْتَرُوا بِعَهْدِ اللَّهِ ثَمَنًا قَلِيلًا﴾\nولا تنقضوا (١) عهودكم، تطلبون بنقضها عوضًا قليلًا من الدنيا ولكن أوفوا بها ﴿إِنَّمَا عِنْدَ اللَّهِ﴾ من الثواب لكم على الوفاء بذلك ﴿هُوَ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ﴾ فضل ما بيبن العرضين.\nثم بين ذلك فقال تعالى:\n\n<span data-type=\"title\" id=toc-2375>٩٦ </span>- ﴿مَا عِنْدَكُمْ يَنْفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ وَلَنَجْزِيَنَّ﴾\nبالنون قرأه ابن كثير وأبو جعفر وأهل الشام وعاصم، وقرأ الباقون (٢): بالياء ﴿الَّذِينَ صَبَرُوا﴾ على الوفاء في السراء والضراء ﴿أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ﴾ دون أسوأها ويغفر عن سيئاتهم بفضله.\n_________\n= \"جامع البيان\" ١٤/ ١٦٩ مع أن البيت استشهد به على زلة القدم. وعند القرطبي: وتقتل بك القدمان. \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ١٧٢.\n(١) في (أ): تنقضون.\n(٢) قال أبو زرعة: قرأ ابن كثير وعاصم وابن عامر: ﴿وَلَنَجْزِيَنَّ﴾ بالنون، أخبر -﷿- عن نفسه، وحجتهم: إجماعهم على قوله تعالى -في الآية بعدها- ﴿وَلَنَجْزِيَنَّهُمْ﴾ بالنون.\nوقرأ الباقون: وليجزين بالياء إخبارًا عن الله -﷿-، وحجتهم: ذكر الله قبله -وهو قوله- ﴿وَمَا عِنْدَ اللَّهِ بَاقٍ وَلَنَجْزِيَنَّ﴾ فإذا عطف الآية على مثلها كان أحسن من أن تقطع مما قبلها.","vol":"16","page":114},{"text":"<span data-type=\"title\" id=toc-2376>٩٧ </span>- قوله -﷿-: ﴿مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً﴾\nاختلفوا فيها فقال سعيد بن جبير وعطاء والضحاك ﵏: هي الرزق الحلال، وهي رواية أبي مالك وأبي الربيع (١) عن ابن عباس ﵄.\nوقال على (٢) ﵁ والحسن (وزيد (٣) بن وهب بن منبه) (٤): هي القناعة، وهذِه رواية عكرمة (٥)، عن ابن عباس ﵄، وقال مقاتل بن حيان: يعني العيش في الطاعة وهي\n_________\n(١) لم أطلع عليه إلا بهذِه الكنية، ذكره البخاري بقوله: أبو الربيع المدني، سمع أبا هريرة، روى عنه سماك وعلقمة بن مرثد، \"الكنى\" ملحق \"التاريخ الكبير\" ٨/ ٣٠ (٢٦٣) وهكذا ذكره ابن حبان في \"الثقات\" ٥/ ٥٨٢، وكذلك في \"الجرح والتعديل\" ٩/ ٣٧٠ (١٧٠٠) وزاد: هو صالح الحديث. وقد ذكر الطبري رواية أبي مالك وأبي الربيع عن ابن عباس ﵄ في تفسير الآية في \"جامع البيان\" ١٤/ ١٧٠ بلفظ: الرزق الحلال في الدنيا، وبلفظ: الرزق الطيب في الدنيا.\n(٢) نسب هذا القول إلى علي - ﵁ - هكذا تعليقًا جماعة من المفسرين منهم: ابن الجوزي في \"زاد المسير\" ٤/ ٤٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ١٧٤، وابن كثير في \"تفسير القرآن العظيم\" ٨/ ٣٥٢.\n(٣) وقد ذكر من سبق ذكره من المفسرين هذا القول أيضًا تعليقًا وأسند إليه الطبري في \"جامع البيان\" ١٤/ ١٧١.\n(٤) هكذا في (أ)، (م).\nولكن عند القرطبي: زيد بن وهب ووهب بن منبه.\n(٥) قال القرطبي: ورواه الحكم عن عكرمة، عن ابن عباس ﵄، المرجع المذكور سابقًا.","vol":"16","page":115},{"text":"رواية (عبيد بن) (١) سليمان، عن الضحاك قال: من عمل صالحًا وهو مؤمن في فاقة أو ميسرة فحياته طيبة، ومن أعرض عن ذكر الله فلم يؤمن بربه ولم يعمل صالحًا فمعيشته ضنك لا خير فيها.\nوقال أبو بكر الوراق: هي حلاوة الطاعة وقال الوالبي (٢) عن ابن عباس ﵄: هي سعادة، وقال مجاهد وقتادة وابن زيد ﵏: هي الجنة (٣) ومثله رواية عوف (٤) عن الحسن وقال: لا تطيب الحياة لأحد إلا في الجنَّة ﴿وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا\n_________\n(١) في (أ): عبيد الله بن، والمثبت من (م) موافق لما في \"جامع البيان\" للطبري ١٤/ ١٧١، وقال ابن أبي حاتم: عبيد بن سليمان أحب إلى من جويبر. \"الجرح والتعديل\" ٥/ ٤٠٨ (١٨٩١).\n(٢) أسند الطبري هذا الأثر فقال: حدثني المثنى وعلي بن داود قال: حدثنا عبد الله، قال: حدثني معاوية عن علي، عن ابن عباس ﵄ قوله تعالى: ﴿فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً﴾ قال: السعادة. \"جامع البيان\" ١٤/ ١٧١، وذكر ابن الجوزي في \"زاد المسير\" ٤/ ٤٨٩ نحوه.\n(٣) هكذا أسند الطبري إلى مجاهد وقتادة وابن زيد في المرجع المذكور، وقد تقدم ذكر هؤلاء الثلاثة.\n(٤) أخرج الطبري رواية عوف عن الحسن كذلك فيما سبق ثم قال: وأولى الأقوال بالصواب قول من قال: تأويل ذلك: فلنحيينه حياة طيبة بالقناعة، وذلك أن من قنعه الله بما قسم له من رزق لم يكثر للدنيا تعبه، ولم يعظم فيها نصبه ولم يتكدر فيها عيشته بإتباعه بقية ما فاته منها حرصه على ما لعله لا يدركه فيها ... وذلك أن أكثر العاملين لله تعالى بما يرضاه من الأعمال لم نراهم رزقوا الرزق الكثير من الحلال في الدنيا، ووجدنا ضيق العيش عليهم أغلب من السعة. \"جامع البيان\" ١٤/ ١٧٢.","vol":"16","page":116},{"text":"يَعْمَلُونَ﴾.\nقال أبو صالح: جلس ناس من أهل التوراة وأهل الإنجيل وأهل الأوثان فقال هؤلاء: نحن أفضل، وقال هؤلاء: نحن أفضل، فأنزل الله -﷾- هده الآية.\n\n<span data-type=\"title\" id=toc-2377>٩٨ </span>قوله -﷿-: ﴿فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ (٩٨)﴾\nيعني: فإذا كنت قارئًا للقرآن فاستعذ بالله من الشيطان الرجيم، قاله محمد بن جرير (١)، وقاله الآخرون (٢) مجازه: فإذا أردت قراءة القرآن فاستعذ بالله كقوله تعالى: ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ﴾ (٣) الآية. والطهارة مقدمة على الصلاة، وقوله تعالى: ﴿إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ (٤) معناه: إذا أردتم تطليق النساء؛ لأنه محال (٥) أن يكون (٦) يأمرهم بالتطليق للعدة بعد مضي التطليق، قال الشاعر: إذا طحنت فابتدي بالميمنة\n(فأما حكم الآية فاعلم أن) (٧) الاستعاذة عند قراءة القرآن (٨) سنة\n_________\n(١) في \"جامع البيان\" للطبري ١٤/ ١٧٣.\n(٢) منهم أبو جعفر النحاس في \"معاني القرآن\" ٤/ ١٠٥، وابن الجوزي في \"زاد المسير\" ٤/ ٤٨٩.\n(٣) المائدة: ٦.\n(٤) الطلاق: ١.\n(٥) في (م): مال.\n(٦) سقط من (م).\n(٧) سقط من (م).\n(٨) في (أ): القراءة. وهي سبق قلم.","vol":"16","page":117},{"text":"مستحبة في الصلاة وغير الصلاة، وهذا قول جماعة الفقهاء إلا مالكًا ﵀ فإنه لا يتعوذ إلا في قيام رمضان واحتج بما روي أن النبي - ﷺ - (١) كان يفتتح الصلاة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ وإنما تأويِل (٢) هذا الحديث أنه كان يفتتح القراءة في الصلاة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ يدل عليه أن الصلاة تفتح بالتكبير بلا خلاف فبان أن الخبر متروك الظاهر، ويدل على صحة ما قلناه حديث جبير ابن مطعم (٣) - ﵁ - قال: رأيت رسول الله - ﷺ - يصلي فقال: \"الله\n_________\n(١) أخرجه البخاري في صحيحه عن أنس - ﵁ - أن النبي - ﷺ - وأبا بكر وعمر ﵄ كانوا يفتتحون الصلاة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ كتاب الأذان، باب ما يقول بعد التكبير (٧٤٣)، وفي مسلم كتاب الصلاة، باب حجة من قال: لا تجهر بالبسملة (٣٩٩): عن أنس - ﵁ - قال: صليت مع رسول الله - ﷺ - وأبي بكر وعمر وعثمان - ﵁ - فلم أسمع أحدًا منهم يقرأ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ.\n(٢) وقد فسرت الصلاة بالقراءة في قوله تعالى ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ كما أن الراوي نفسه فسر الحديث، وبقوله -﵇-: \"إذا قمت إلى الصلاة فكبر ثم اقرأ ... \" الحديث متفق عليه، وبحديث عائشة ﵂ قالت: كان رسول الله - ﷺ - يستفتح الصلاة بالتكبير والقراءة بـ ﴿الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ ... الحديث أخرجه مسلم، كتاب الصلاة، باب ما يجمع صفة الصلاة وما يفتح به وتختم به وصفة الركوع (٤٩٨)، وقوله -﵇-: \"مفتاح الصلاة الطهور وتحريمها التكبير وتحليلها التسليم\" أخرجه الإمام أحمد وأبو داود والترمذي وابن ماجه ﵏.\n(٣) أخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ذكر ما يتعوذ المرء به قبل ابتداء القراءة في صلاته ٥/ ٨٠ (١٧٨٠): أخبرنا أبو يعلى قال: أخبرنا أبو خيثمة قال: أخبرنا عبد الرحمن بن مهدي قال: حدثنا شعبة، عن عمرو بن مرة، عن عاصم العنزي، عن ابن جبير بن مطعم، عن أبيه قال: كان رسول الله - ﷺ - إذا دخل =","vol":"16","page":118},{"text":"أَكْبَرُ كبيرا والحمد لله كثيرا وسبحان الله بكرةً وأصيلا، أعوذ بالله من الشيطان الرجيم من نفخه ونفثه وهمزه\". قال ابن مسعود (١) ﵁: نفخه: الكبر، ونفثه: الشعر، وهمزه: الموتة يعني الجنون. فإذا تقرر هذا فاختلف الفقهاء (٢) في وقت الاستعاذة، فقال أكثرهم: قبل القراءة هذا قول الجمهور، وهو الصحيح المشهور (٣).\nوقال أبو هريرة ﵁ (٤): يتعوذ بعد القراءة، وإليه ذهب\n_________\n= الصلاة قال: \"الله أكبر كبيرا ثلاثًا، والحمد لله كثيرا ثلاثًا، سبحان الله بكرة وأصيلا -ثلاثًا- أعوذ بالله من الشيطان الرجيم من نفخه وهمزه ونفثه\" قال عمرو: نفخه الكبر، وهمزه الموتة ونفثه الشعر.\nونحوه أبو داود في كتاب الصلاة، باب ما يستفتح به الصلاة من الدعاء (٧٦٤).\nوأخرج الحاكم في \"المستدرك\" عن عبد الله بن مسعود - ﵁ - قال: كان رسول الله - ﷺ - إذا دخل الصلاة يقول: \"اللهم إني أعوذ بك من الشيطان الرجيم وهمزه ونفخه ونفثه\" قال: فهمزه الموتة، ونفثه الشعر، ونفخه الكبرياء. \"المستدرك\" ١/ ٣٢٥.\n(١) في حديث جبير بن مطعم ورد هذا التفسير عن عمرو بن مرة الراوي عن عاصم.\n(٢) في (م): العلماء.\n(٣) قال الخرقي: ويقول سبحانك اللهم و... ولا إله غيرك، ثم يستعيذ. قال ابن قدامة: وجملة ذلك أن الاستعاذة قبل القراءة في الصلاة سنة وبذلك قال الحسن وابن سيرين وعطاء والثوري والأوزاعي والشافعي وأصحاب الرأي، وقال مالك: لا يستعيذ لحديث أنس - ﵁ -. \"المغني\" ١/ ٤٧٥.\n(٤) أخرجه في كتاب \"الأم\" هكذا: أخبرنا الربيع قال: أخبرنا الشافعي قال: أخبرنا إبراهيم بن محمد، عن سعيد بن عثمان، عن صالح بن أبي صالح أنه سمع أبا هريرة وهو يؤم الناس رافعًا صوته ربنا إنا نعوذ بك من الشيطان الرجيم في المكتوبة وإذا فرغ من أم القرآن. \"الأم\" ١/ ١٠٧ باب التعوذ بعد الافتتاح.","vol":"16","page":119},{"text":"داود بن علي وقال مالك (١): في الصلاة التي يتعوذ فيها وهي قيام شهر رمضان، يتعوذ بعد قراءة الفاتحة واحتجوا بظاهر الآية، وقد بينا وجهها (٢). والدليل على أنها قبل القراءة ما روى أبو المتوكل الناجي عن أبي سعيد الخدري ﵁ قال: كان رسول الله - ﷺ - يقول: \"أعوذ بالله من الشيطان الرجيم\" ثم يقرأ (٣).\nوأما الكلام في محل الاستعاذة في الصلاة: فقد قال الشافعي (٤) ﵀: يقولها في أول الركعة (٥) وقد (٦) قيل إن قاله حين يفتتح كل\n_________\n(١) قال سحنون: وقال مالك: لا يتعوذ الرجل في المكتوبة قبل القراءة، قال ولكن يتعوذ في قيام رمضان إذا قاموا. \"المدونة الكبرى\" ١/ ٦٤ القراءة في الصلاة.\n(٢) أنها مثل قوله تعالى ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا﴾.\n(٣) رواه الإمام أبو داود في (٧٧٥) فقال: حدثنا عبد السلام بن مطهر، حدثنا جعفر عن علي بن علي الرفاعي عن أبي المتوكل الناجي عن أبي سعيد الخدري - ﵁ - قال: كان رسول الله - ﷺ - إذا قام من الليل كبر ثم يقول: \"سبحانك اللهم ... ولا إله غيرك\" ثم يقول \"لا إله إلا اللِّه\" ثلاثًا ثم يقول: \"الله أكبر\" ثلاثًا، \"أعوذ بالله السميع العليم من الشيطان الرجيم من همزه ونفخه ونفثه\" ثم يقرأ. قال أبو داود: وهذا الحديث يقولون: هو عن علي بن علي، عن الحسن مرسلًا، الوهم من جعفر.\nوبطريقه أخرجه الترمذي وقال: كان يحيى بن سعيد يتكلم في علي بن علي وقال أحمد: لا يصح هذا الحديث. \"جامع الترمذي\"، باب ما يقول عند افتتاح الصلاة.\n(٤) في كتاب \"الأم\" ١/ ١٠٧: باب التعوذ بعد الافتتاح، وحكاية النووي كما يأتي: قال في \"الأم\": يقول في أول كل ركعة، وقد قيل إن قاله في كل ركعة فحسن ولا آمر به أمري في أول كل ركعة. \"المجموع شرح المهذب\" ٣/ ٣٢٢.\n(٥) في (أ): ركعة.\n(٦) سقط من (أ).","vol":"16","page":120},{"text":"ركعة قبل القراءة فحسن ولا آمر به في شيء من الصلاة أمرت به في أول ركعة. هذا قول عامة الفقهاء (١) وقال ابن سيرين: يتعوذ في كل ركعة قبل القراءة، والصحيح هو (٢) المذهب الأول؛ لأن المروي في الأخبار (عن النبي) (٣) - ﷺ - ما كان يتعوذ إلا في الأولى وأما صفتها في الصلاة: فـ (هي أن) (٤) ينظر (إلى نوع الصلاة كانت) (٥) فإن كانت صلاة يسر (٦) فيها بالقراءة أسر فيها بالاستعاذة، وإن كانت صلاة يجهر فيها بالقراءة فقد قال الشافعي ﵀ في \"الأم\" (٧): روي أن أبا هريرة أم الناس (٨) رافعًا صوته: ربنا إنا نعوذ بك من الشيطان\n_________\n(١) سبق التثبت به من \"المغني\" لابن قدامة ١/ ٤٧٥، وفيه ذكر قول ابن سيرين الآتي.\n(٢) سقط من (م).\n(٣) في (م): أنه.\n(٤) من (أ).\n(٥) من (أ).\n(٦) في (أ): أسر.\n(٧) \"الأم\" ١/ ١٠٧: أخبرنا إبراهيم بن محمد، عن سعد بن عثمان، عن صالح بن أبي صالح أنه سمع أبا هريرة - ﵁ - وهو يؤم الناس رافعًا صوته: ربنا إنا نعوذ بك من الشيطان الرجيم في المكتوبة وإذا فرغ من أم القرآن، قال الشافعي: وكان ابن عمر ﵄ يتعوذ في نفسه، قال الشافعي: وأيهما فعل الرجل أجزاه ويقوله في أول ركعة وقد قيل ... وإن تركه ناسيًا أو جاهلًا أو عامدًا لم يكن عليه إعادة ولا سجود سهو، وأكره له تركه عامدًا، وأحب إذا تركه في أول ركعة أن يقوله في غيرها، وإنما منعني أن آمره أن يعيد أن النبي - ﷺ - علم رجلًا ما يكفيه في الصلاة فقال: \"كبر ثم اقرأ\"، ولم يرو عنه أنه أمر بتعوذ ولا افتتاح، فدل على أن افتتاح رسول الله - ﷺ - اختيار وأن التعوذ مما لا يفسد الصلاة إن تركه.\n(٨) في (م): بالناس.","vol":"16","page":121},{"text":"الرجيم، وكان ابن عمر ﵄ يتعوذ في نفسه.\nوقال الشافعي ﵀: إن شاء جهر بها وإن شاء أسرّ بها. الاختيار الإخفاء فيه (١) ليفرق ما (٢) بين ما هو قرآن وبين ما هو ليس بقرآن. وأما لفظ الاستعاذة فالأولى والمستحب أن يقول: أعوذ بالله من الشيطان الرجيم نص القرآن والخبر المتصل والمسلسل، وهو:\n[١٦٥٦] أني قرأت على الشيخ أبي الفضل محمد بن جعفر الخزاعي (٣): أعوذ بالله السميع العليم من الشيطان الرجيم، فقال في: قل أعوذ بالله من الشيطان الرجيم، فإني قرأت على أبي الحسن عبد الرحمن بن محمد (٤) بالبصرة فقلت: أعوذ بالله السميع العليم من الشيطان الرجيم فقال لي: قل: أعوذ بالله من الشيطان الرجيم؛ فإني قرأت على أبي محمد عبد الله بن عجلان الزنجاني (٥)\n_________\n(١) من (أ).\n(٢) من (أ).\n(٣) محمد بن جعفر بن عبد الكريم بن بديل، إمام، حاذق، مشهور، أخذ عن أبي علي بن حبش والمطوعي، وسمع من القطيعي، وألف كتابًا في قراءة أبي حنيفة، فوضح الدارقطني خطه بأن هذا موضوع لا أصل له، وقال ابن الجزري: لم تكن عهدة الكتاب عليه بل على الحسن بن زياد اهـ. مات سنة (٤٠٧ هـ) أو (٤٠٨ هـ) انظر \"ميزان الاعتدال\" ٣/ ٥٠١، \"الكشف الحثيث\" لابن سبط بن العجمي ١/ ٢٢٢، \"غاية النهاية\" لابن الجزري ٢/ ١٠٩.\n(٤) لم أجده.\n(٥) عبد الله بن عجلان أبو محمد البغدادي، روى الحروف عن أخيه أحمد بن عجلان، وروى عنه الحسين بن محمد بن حبش، ولم يذكر بجرح أو تعديل. انظر \"غاية النهاية\" لابن الجزري ١/ ٤٣٣.","vol":"16","page":122},{"text":"فقلت: أعوذ بالله السميع العليم من الشيطان الرجيم، فقال لي: قل: أعوذ بالله من الشيطان الرجيم، فإني قرأت على أبي عثمان إسماعيل بن إبراهيم الأهوزاني (١) فقلت: أعوذ بالله السميع العليم من الشيطان الرجيم فقال لي: قل أعوذ بالله من الشيطان الرجيم، فإني قرأت على محمد بن عبد الله بن بسطام (٢) فقلت: أعوذ بالله السميع العليم فقال لي: قل: أعوذ بالله من الشيطان الرجيم، فإن قرأت على روح بن عبد المؤمن (٣) فقلت: أعوذ بالسميع العليم فقال لي: قل أعوذ بالله من الشيطان الرجيم، ولقد قرأت على يعقوب الحضرمي (٤) فقلت أعوذ بالله السميع العليم فقال لي: قل أعوذ بالله من الشيطان الرجيم، فلقد قرأت على سلام بن (سليمان، أبي) (٥) المنذر فقلت: أعوذ بالله السميع العليم فقال لي: قل أعوذ بالله من الشيطان الرجيم، فلقد قرأت على عاصم (٦) فقلت: أعوذ بالله السميع العليم فقال لي: قل أعوذ بالله من الشيطان الرجيم، فلقد قرأت على زر بن حبيش (٧)، فقلت: أعوذ بالله السميع العليم فقال\n_________\n(١) لم أجده.\n(٢) لم أجده\n(٣) في (م): رفع وهو تصحيف، روح بن عبد المؤمن، أبو الحسن، المقرئ، صدوق.\n(٤) يعقوب بن إسحاق بن زيد، أبو محمد الحضرمي، أحد القراء العشرة، صدوق.\n(٥) سقط من نسخ المخطوط، فهو سلام بن سليمان، أبو المنذر، صدوق يهم.\n(٦) ابن أبي النجود، صدوق له أوهام حجة في القراءة.\n(٧) ثقة جليل.","vol":"16","page":123},{"text":"لي: قل أعوذ بالله من الشيطان الرجيم، فلقد قرأت على عبد الله بن مسعود (١) ﵁ فقلت: أعوذ بالله السميع العليم، فقال لي: قل أعوذ بالله من الشيطان الرجيم، فلقد قرأت على رسول الله - ﷺ - فقلت: أعوذ بالله السميع العليم، فقال لي: \"يا ابن أم عبد، قل: أعوذ بالله من الشيطان الرجيم، هكذا أقرأنيه جبريل -﵇- عن القلم عن اللوح المحفوظ\" (٢)، قال ابن عجلان: وهكذا علمني أخي أحمد (٣) فقال: هكذا علمني أبي (٤) وقال: هكذا (٥) علمني وكيع بن\n_________\n(١) صحابي مشهور.\n(٢) [١٦٥٦] الحكم على الإسناد:\nضعيف.\nالتخريج:\nقال ابن عراق الكناني في \"تنزيه الشريعة\" ١/ ٣٥٩: حديث عبد الله بن مسعود - ﵁ - قرأت على رسول الله - ﷺ - أعوذ بالله السميع العليم فقال لي: \"قل أعوذ بالله من الشيطان الرجيم .. \". أخرجه ابن النجار في \"الذيل على تاريخ بغداد\" من طريق هناد النسفي مسلسلًا هكذا: قرأت على فلان أعوذ بالله السميع العليم فقال لي: قل أعوذ بالله من الشيطان الرجيم.\nأقول وفي إسناد الحديث من لم يعرف البتة. كما أن فيه: هكذا أقرأنيه جبريل -﵇- عن القلم! ! ! ولا يخفى ما في هذِه العبارة من النكارة، ولعل الآفة من سلام بن سليمان. وانظر \"السلسلة الضعيفة\" (٣٩٠٣).\n(٣) قد سبق ذكره في ترجمة عبد الله بن عجلان كما أنه ذكر في ترجمة أبي جعفر أحمد بن علي بن الفضل الخرّاز المتوفى سنة (٢٨٦ هـ) ممن قرأ عليه. \"غاية النهاية\" لابن الجزري ١/ ٨٧.\n(٤) لم أجده.\n(٥) ساقطة من (أ).","vol":"16","page":124},{"text":"الجراح وقال: هكذا علمني (١) سفيان الثوري.\n\n<span data-type=\"title\" id=toc-2378>٩٩ </span>- قوله -﷿-: ﴿إِنَّهُ لَيْسَ لَهُ سُلْطَان﴾\nحجة ولا (٢) ولاية ﴿عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ﴾ قال سفيان (٣): ليس له سلطان على أن يحملهم على ذنب (٤) لا يغفر.\n\n<span data-type=\"title\" id=toc-2379>١٠٠ </span>- ﴿إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ﴾\nيطيعونه ﴿وَالَّذِينَ هُمْ بِهِ﴾ أي: بالله ﴿مُشْرِكُونَ﴾ وقال بعضهم: الكناية راجعة إلى الشيطان مجاز الكلام: الذين هم من أجله مشركون بالله، وهذا كما يقال: صار فلان بك عالمًا، أي: من أجلك وبسببك.\n\n<span data-type=\"title\" id=toc-2380>١٠١ </span>- قوله -﷿-: ﴿وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ﴾\nيعني: إذا نسخنا آية فأبدلنا مكانه حكمًا آخر ﴿وَاللَّهُ أَعْلَمُ بِمَا\n_________\n(١) في (أ) زيادة: (علي بن)، والظاهر أنها سبق قلم؛ لأن الثوري من مشايخ وكيع وليس ابن الثوري.\n(٢) زيادة من (أ).\n(٣) قال الطبري ﵀: واختلف أهل التأويل في المعنى الذي من أجله لم يسلط فيه الشيطان على المؤمن، فقال بعضهم: بما حدثت عن واقد بن سليمان، عن سفيان في قوله: ﴿إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ﴾ قال: ليس له سلطان على أن يحملهم على ذنب لا يغفر. \"جامع البيان\" ١٤/ ١٧٤.\nوالمراد هو سفيان الثوري كما صرح بذلك ابن كثير في \"تفسير القرآن العظيم\" ٨/ ٣٥٤.\n(٤) في (أ): ذنبًا.","vol":"16","page":125},{"text":"يُنَزِّلُ﴾ يغير ويبدل (وهو أعلم) (١) بما هو أصلح لخلقه فيما يبدل من أحكامه ﴿قَالُوا إِنَّمَا أَنْتَ﴾ يا محمد ﴿مُفْتَرٍ﴾ وذلك أن المشركين قالوا: إن محمد يسخر بأصحابه يأمرهم اليوم بأمر وينهاهم عنه غدًا، و(ينهاهم عما) (٢) هو أهون عليهم وما هو إلا يتقوله من تلقاء نفسه، قال الله -﷿-: ﴿بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ﴾ حقيقة القرآن وبيان الناسخ والمنسوخ من الأحكام.\n\n<span data-type=\"title\" id=toc-2381>١٠٢ </span>- ﴿قُل نَزَلَهُ﴾\nيعني: القرآن ﴿رُوحُ الْقُدُسِ﴾ يعني جبريل -﵇- ﴿مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا﴾ (تثبيتًا للمؤمنين) (٣) وتقوية لإيمانهم ليزدادوا تصديقًا ويقينًا ﴿وَهُدًى وَبُشْرَى لِلْمُسْلِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-2382>١٠٣ </span>- قوله -﷿-: ﴿وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ﴾\nآدمي وما هو من عند الله، واختلف العلماء في هذا البشر من هو (٤)؟\nفقال ابن عباس ﵄: كان رسول الله - ﷺ - يعلم قينا (٥)\n_________\n(١) سقط هو من (ز)، وفي (م): واعلم.\n(٢) في (ز)، (م): يأتيهم بما.\n(٣) سقط من (ز).\n(٤) سقط من (ز).\n(٥) في (ز): قيسًا. وفي الهامش: فتى، وفي (أ): أيضًا فتى، والمثبت من (م) موافق لما عند الطبري في في \"جامع البيان\" ١٤/ ١٧٧.","vol":"16","page":126},{"text":"بمكة اسمه: بلعام وكان نصرانيًا أعجمي اللسان، فكان المشركون يرون رسول الله - ﷺ - حين يدخل عليه وحين يخرج من عنده فقالوا: إنما يعلمه بلعام، فأنزل الله تعالى هذِه الآية (١).\nوقال عكرمة وقتادة (٢): كان النبي - ﷺ - يقرئ (٣) غلامًا لبني المغيرة (٤) يقال له يعيش، وكان يقرأ الكتب، فقالت قريش: إنما\n_________\n(١) هكذا أسند الطبري هذِه الرواية إلى ابن عباس ﵄ فيما سبق.\n(٢) أسند الطبري إلى عكرمة بطريق ابن وكيع وإلى قتادة بطريق يزيد، ففي أثر عكرمة كما هنا ولكن في أثر قتادة: عبد لبني الحضرمي ... الأثر نحوه. \"جامع البيان\" ١٤/ ١٧٨.\nوعند ابن أبي حاتم عن قتادة قال: يقولون إنما يعلم محمدًا عبدة بن الحضرمي كان يسمَّى مقيسًا مقيس. \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٣٠٣ (١٢٦٦١).\nوكذلك حكى عند السيوطي في \"الدر المنثور\" ٤/ ٢٤٧، وقد أخرج الحاكم عن مجاهد، عن ابن عباس ﵄في هذِه الآية- قالوا: إنما يعلم محمدًا عبد ابن الحضرمي وهو صاحب الكتب فقال الله ﴿لِسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ (١٠٣) إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ﴾ \"المستدرك\" ٢/ ٣٨٩ (٣٣٦٣)، وصححه وأقره الذهبي فالظاهر أنه وقع التصحيف عند ابن أبي حاتم والسيوطي فصار عندهما: عبدة بن الحضرمي والصحيح عبد ابن الحضرمي لما عند السمعاني: روى ابن عباس ﵄ أنه قال: هو غلام لعامر بن الحضرمي، وكان يقرأ الكتب، وكان المشركون يزعمون أن رسول الله - ﷺ - يتعلم منه. \"تفسير السمعاني\" ٣/ ٢٠٢.\n(٣) هكذا في (ز)، (م) وعند الطبري، وفي (أ): يعلم.\n(٤) بنو المغيرة: بطن من مخزوم من العدنانية وهم: بنو المغيرة بن عبد الله بن عمر بن مخزوم. \"معجم قبائل العرب\" لعمر كحالة ٣/ ١١٢٩.","vol":"16","page":127},{"text":"يعلمه يعيش فأنزل الله -﷿- هذِه الآية. وقال الفراء (١): قال المشركون إنما يتعلمه (٢) محمد من عائش، مملوك كان لحويطب بن عبد العزى، وكان قد أسلم فحسن إسلامه، وكان أعجميًا، فأنزل الله تعالى هذِه الآية. وقال ابن إسحاق: كان رسول الله - ﷺ - فيما بلغني -كثيرًا ما يجالس عند المروة إلى غلام (رومي نصراني) (٣) يقال له: جبر عبد لبعض (٤) ابن الحضرمي، فكان يقرأ الكتب فقال المشركون: والله ما يعلم محمدًا كثيرًا مما يأتي به إلا جبر النصراني، فأنزل الله تعالى الآية. وقال طلحة بن عمرو: بلغني أن خديجة (﵂) (٥) كانت تختلف إلى جبر فكانت قريش تقول: إن (٦) عبد بني (٧) الحضرمي يعلم خديجة وخديجة تعلم محمدًا، فنزلت هذِه الآية.\nوقال عبد الله بن مسلم الحضرمي (٨): كان لنا عبدان من أهل عين\n_________\n(١) \"معاني القرآن\" ٢/ ١١٣.\n(٢) في (أ): يعلمه، والمثبت موافق لما في \"معاني القرآن\".\n(٣) في (م): نصراني رومي.\n(٤) زيادة من (م)، ولكن في \"جامع البيان\": لبني بياضة.\n(٥) في (ز)، (م): ﵍.\n(٦) زيادة من (م).\n(٧) قال السمعاني: الحضرمي. نسبة إلى حضرموت وهي بلاد اليمن من أقصاها ... ومن الحضارمة: العلاء بن الحضرمي وهو العلاء بن عبد الله بن عمار بن الحضرمي بن لاحق والحضرمي بن عجلان. \"الأنساب\" ٢/ ٢٣٠.\n(٨) هكذا في نسخ المخطوط وعند الطبري بالطرق الثلاث في \"جامع البيان\" =","vol":"16","page":128},{"text":"التمر (١) يقال لأحدهما (٢) يسار ويكنى أبا فكيهة والآخر جبر، وكانا يصنعان (٣) السيوف بمكة وكانا يقرءان التوراة والإنجيل، وربما بهما رسول الله - ﷺ - ويستمع، قال الضحاك: وكان -﵇- إذا رءاه المشركون (٤) يقعد إليهما ويستريح بكلامهما قالوا (٥) إنما يتعلم محمد منهما فنزلت (٦) هذِه الآية.\n_________\n= ١٤/ ١٧٨، وفي \"زاد المسير\" لابن الجوزي ٣/ ٤٩٣، \"معالم التنزيل\" للبغوي ٥/ ٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ١٧٨، \"روح المعاني\" للألوسي ١٤/ ٢٣٣: عبد الله بن مسلم، ولكن عند ابن كثير في في \"تفسير القرآن العظيم\" ٨/ ٣٥٦: عبيد الله، وفي \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٣٢: عبيد الله بن مسلم الحضرمي كانت له صحبة روى عنه حصين، ولفظه: عن عبيد الله بن مسلم قال كان لنا غلامان من أهل نجران اسم أحدهما يسار والآخر جبر ... الحديث، وبهذا الإسناد في فضل العبد إذا نصح لسيده ثم ذكر المتابعات بطريق أسلم بن سهل في \"تاريخ واسط\"، وطريق ابن مندة. \"الإصابة\" لابن حجر ٢/ ٤٤٧، وانظر \"الوسيط\" للواحدي ٣/ ٨٤، \"تهذيب التهذيب\" لابن حجر ٧/ ٤٧.\n(١) في (أ)، \"معالم التنزيل\" للبغوي: النمر، وعند الطبري: عير اليمن، وهذِه تصحيفات وعند ابن الجوزي في \"زاد المسير\" كما سبق، \"تفسير السمعاني\" ٣/ ٢٠٢، \"روح المعاني\" للألوسي كما سبق: عين التمر، قال ياقوت: عين التمر بلدة قريبة من الأنبار غربي الكوفة وهي قديمة افتتحها المسلمون في أيام أبي بكر على يد خالد بن الوليد - ﵁ - سنة اثنتي عشرة هجرية. \"معجم البلدان\" ٤/ ١٧٦.\n(٢) في (ز)، (م): لهما، وإسقاط كلمة الآخر.\n(٣) وعند الواحدي في \"الوسيط\": صيقلين.\n(٤) في (ذ) الكفار.\n(٥) في (ز): فقال المشركون.\n(٦) ورد الحديث عند الطبري، وابن الجوزي وابن كثير بدون ذكر الضحاك فيه.","vol":"16","page":129},{"text":"وقال السدي (١): كان بمكة رجل نصراني يقال له أبو ميسرة، يتكلم بالرومية فربما يقعد إليه النبي - ﷺ -، فقال (الكفار: إنما يتعلم منه محمد) (٢) فنزلت هذِه الآية.\nوروى علي بن الحكم (٣) وعبيد بن سليمان عن الضحاك ﴿إنَّمَا يُعَلِّمُهُ بَشَرٌ﴾ قال: كانوا يقولون غنما يعلمه سلمان الفارسي (قلت وهذا) (٤) قول غير مرضي، لأن سلمان ﵁ إنما أتى النبي - ﷺ - (في المدينة) (٥) وهذِه الآية مكية، قال الله تعالى تكذيبًا لهم وإلزامًا للحجة عليهم: ﴿لِسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ﴾ أي (٦) يميلون ويشيرون.\n_________\n(١) أسند ابن أبي حاتم في \"تفسير القرآن العظيم\" إلى السدي في الآية قال: كان رسول الله - ﷺ - إذا راه أهل مكة دخل على عبد لبني الحضرمي يقال له أبو يسر، كان نصرانيًّا، وكان قد قرأ التوراة والإنجيل فسأله وحدثه، فلما رآه المشركون يدخل عليه قالوا: يعلمه أبو يسر، قال الله ﴿وَهَذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ﴾ ولسان أبي يسر عجمي. \"تفسير القرآن العظيم\" لابن أبي حاتم ٢٣٠٣/ ٧ (١٢٦٦٤).\n(٢) في (أ): الكفار إنه يتعلم منه محمد، وفي (ز): المشركون إنما يتعلم محمد منه.\n(٣) علي بن الحكم البناني، أبو الحكم البصري، قال أحمد وأبو حاتم: ليس به بأس، وزاد أبو حاتم: صالح الحديث، ووثقه أبو داود والنسائي وابن حبان روى له الجماعة سوى مسلم، مات سنة (١٣١ هـ). انظر \"التاريخ الكبير\" للبخاري ٦/ ٢٧٠، \"الجرح والتعديل\" ٦/ ١٨١، \"الثقات\" لابن حبان ٧/ ٢٠٥، \"تهذيب الكمال\" ٢٠/ ٤١٣.\n(٤) سقط من (ز).\n(٥) في (ز): بالمدينة.\n(٦) زيادة من (ز).","vol":"16","page":130},{"text":"خص الكسائي (١) هذا الحرف من بين سائر الحروف فقرأ بفتح الياء والحاء؛ لأنه كان يحدثه عن سفيان، عن أبي إسحاق، عن أصحاب عبد الله بن مسعود ﵁ (٢) كذلك ﴿أَعْجَمِيٌّ﴾ والفرق بين الأعجمي والعجمي، والعربي والأعرابي: أن (٣) الأعجمي الذي لا يفصح وإن كان نازلًا بالبادية، والعجمي منسوب إلى المعجم وإن كان فصيحًا، والأعرابي البدوي والعربي منسوب إلى العرب وإن لم يكن فصيحًا ﴿وَهَذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ﴾ فصيح وأراد باللسان القرآن؛ لأن\n_________\n(١) قال ابن زنجلة: قرأ حمزة والكسائي (لسان الذي يلحدون) بفتح الياء والحاء من (لحد يلحد) إذا مال ... قال الكسائي: إن كل واحد من (لحد وألحد) يأتي بمعنى غير معنى الآخر وذلك أن (ألحد يُلحد) معناه: اعتراض، وأن (لحد يلحد) معناه: مال وعدل، فلما ولى ألحد ما يلي الاعتراض الذي هو بمعناه قرأه بالف فقال ﴿وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ﴾ و﴿إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا﴾ بمعنى يعترضون في آياتنا، إذا كان عادة (في) أن تصحب الاعتراض الذي بمعنى الإلحاد فلما ولى الفعل ما ليس من عادة الاعتراض أن يليه وهو (إلى) دل على أن معناه غير معنى الاعتراض وأنه بمعنى الميل فقرأه ﴿يُلْحِدُونَ﴾ بفتح الياء إذ كانت بمعنى يميلون فحسن ذلك وكان ذلك مشهورًا من كلام العرب: لحد فلان إلى كذا (إذا مال إليه). \"الحجة\" (ص ٣٩٤).\n(٢) أشهر أصحاب عبد الله - ﵁ -: علقمة بن قيس النخعي المتوفى سنة اثنتين وستين وابن أخيه: الأسود بن يزيد النخعي، المتوفى سنة (٧٥ هـ)، ومسروق بن الأجدع المتوفى سنة (٦٢ هـ)، وقيل (٦٣ هـ)، وزر بن حبيش بن حباشة الأسدي المتوفى سنة (٨٢ هـ)، وأبو عبد الرحمن عبد الله بن حبيب السلمي المتوفى سنة (٧٣ هـ). \"معرفة القراء الكبار\" للذهبي (ص ٢٦ - ٢٧).\n(٣) سقط من (ز).","vol":"16","page":131},{"text":"العرب (تسمي القصيدة واللغة لسانًا) (١) كقول الشاعر:\nلسان السوء تهديها إلينا ... وخنت وما حسبتك أن تخونا (٢)\nيعني باللسان القصيدة والكلمة.\n\n<span data-type=\"title\" id=toc-2383>١٠٤ </span>- قوله -﷿-: ﴿إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ لَا يَهْدِيهِمُ اللَّهُ﴾\nلإيمانهم ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾ ثم إن الله سبحانه بعد ما أخبر عن افتراء المشركين على رسول الله - ﷺ - فيما نسبوه إليه من الافتراء على الله بين أنهم هم المفترون دونه.\n\n<span data-type=\"title\" id=toc-2384>١٠٥ </span>- فقال الله تعالى ﴿إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ وَأُولَئِكَ هُمُ الْكَاذِبُونَ (١٠٥)﴾\nلا محمد - ﷺ -.\n[١٦٥٧] أخبرنا أبو حفص (٣) عمر بن (أحمد الجوري) (٤) العدل\n_________\n(١) في (ز): تقول للقصيدة واللغة -لسان.\n(٢) عند القرطبي: لسان الشر ... \"الجامع لأحكام القرآن\" ١٠/ ١٧٩ وعند الطبري ورد البيت كما يأتي:\nلسان السوء تهديها إلينا ... وحنت وما حسبتك أن تحينا\n\"جامع البيان\" ١٤/ ١٨٠.\n(٣) في (أ)، (ز): جعفر، والمثبت من (م).\nوكذلك عند الواحدي في \"الوسيط\" ٣/ ٨٥.\n(٤) في (أ)، (م): محمد والصحيح أنه: عمر بن أحمد بن محمد بن عمر، لم يذكر بجرح أو تعديل.","vol":"16","page":132},{"text":"قال: أخبرنا جدي أبو بكر محمد بن عمر بن حفص الزاهد (١) قال: حدثنا أبو بكر محمد بن الفرج الأزرق (٢) قال: حدثنا سعيد بن عبد الحميد بن جعفر (٣) قال: حدثنا (أبو زياد يزيد بن عبد الله) (٤) قال: حدثنا يعلي بن الأشدق (٥)، عن عبد الله بن جراد (٦) قال قلت: يا رسول الله - ﷺ - المؤمن يزني؟ قال: \"قد يكون ذلك\"، قلت يا رسول الله! المؤمن يسرق؟ قال: \"قد يكون ذلك\" قلت يا رسول الله! المؤمن يكذب؟ قال: \"لا، (قال الله -﷿-) (٧) ﴿إنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ﴾ (٨).\n_________\n(١) السمسار، الإمام، أثنى عليه الحاكم.\n(٢) قال الذهبي: محمد بن الفرج الأزرق معروف وله جزء سمعناه يروي عن الحجاج بن محمد بن جماعة وهو صدوق، تكلم فيه الحاكم لمجرد صحبته الحسين الكرابيسي، وهذا تعنّت زائد مع أنه يروي عن الدارقطني أنه قال لا بأس به فطعن عليه في اعتقاده وقال البرقاني: قال لي الدارقطني: هو ضعيف قال الخطيب: أما أحاديثه صحاح ورواياته مستقيمة، وقد حدث له حديثا منكرًا منه -عن ابن عباس - ﵁ -- منا السفاح ومنا المنصور، وهذا في أول تاريخه، \"ميزان الاعتدال\" ٤/ ٤ (٨٠٥١) وذكره في \"المغني في الضعفاء\" ٢/ ٢٥٢ (٥٨٩٨).\n(٣) لم أجده.\n(٤) سقط من (ز)، (م)، ولم أجده.\n(٥) أبو الهيثم الجزري الحراني، كذاب.\n(٦) الخفاجي، مجهول، لا يصح خبره.\n(٧) في (ز): والله.\n(٨) [١٦٥٧] الحكم على الإسناد:\nالحديث بهذا الإسناد واللفظ منكر والآفة من يعلي بن الأشدق، وقد روى الإمام =","vol":"16","page":133},{"text":"[١٦٥٨] وأخبرنا أحمد بن أبي (١) قال: أخبرنا محمد بن عمران (٢) قال: حدثنا الحسن بن سفيان (٣) قال: حدثنا حبان (٤) قال: أخبرنا عبد الله (٥)، عن إسماعيل بن أبي خالد (٦)، عن قيس بن حازم (٧) قال سمعت أبا بكر (٨) ﵁ يقول: إياكم والكذب فإن الكذب مجانب للإيمان (٩).\n_________\n= مالك، عن صفوان بن سليم أنه قال: قيل لرسول الله -﷿-: أيكون المؤمن جبانًا؟ فقال: \"نعم\" فقيل له: أيكون المؤمن بخيلًا؟ فقال: \"نعم\"، فقيل له: أيكون المؤمن كذابًا؟ فقال: \"لا\". قال ابن عبد البر: لا أحفظه مسندًا من وجه ثابت. \"تنوير الحوالك\" للسيوطي ٣/ ١٥٢.\n(١) الفراتي لم يذكر بجرح أو تعديل.\n(٢) لم يتبين في من هو.\n(٣) الإمام الحافظ الثبت.\n(٤) في (أ): حيان، وفي (ز): حباز، والصحيح أنه حبان بن موسى بن سوار السلمي، ثقة.\n(٥) عبد الله بن المبارك المروزي الإمام الثقة الثبت.\n(٦) أبو عبد الله الكوفي البجلي، ثقة، ثبت.\n(٧) البجلي الكوفي، ثقة، مخضرم.\n(٨) الصديق خليفة رسول الله - ﷺ -.\n(٩) [١٦٥٨] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وشيخ شيخه لم يتبين لي من هو.\nالتخريج:\nأخرجه البيهقي في \"السنن الكبرى\" كتاب الشهادات، باب من كان منكشف الكذب ... لم تجز شهادته ١٠/ ١٩٧، ثم قال: هذا موقوف وهو الصحيح، وقد روى مرفوعًا. وكذلك رواه ابن عدي، وقال: لا أعلمه رفعه عن إسماعيل بن أبي خالد غير ابن عتبة وجعفر الأحمر. \"الكامل\" ١/ ٤٣.","vol":"16","page":134},{"text":"<span data-type=\"title\" id=toc-2385>١٠٦ </span>- قوله -﷿-: ﴿مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ﴾ اختلف النحاة في العامل في ﴿مِّن﴾ في قوله تعالى: ﴿مَن كفَرَ باللَّهِ﴾ وقوله: ﴿وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا﴾ فقال نحاة الكوفة: جوابهما جميعًا في قوله: ﴿فَعَلَيْهِمْ غَضَبٌ﴾ لأنهما جزاءان اجتمعا، أحدهما منعقد بالآخر فجوابهما واحد، كقول القائل: من يأتنا ممن يحسن نكرمه، بمعنى: من يحسن ممن يأتنا نكرمه، وقال أهل البصرة: قوله: ﴿مَّن كَفَر﴾ مرفوع بالرد على الذين في قوله: ﴿إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ﴾ ومعنى الكلام: إنما يفتري الكذب من كفر بالله من بعد إيمانه، ثم استثنى تعالى فقال: ﴿إِلَّا مَن أُكرِه﴾ على الكفر ﴿وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾ قال ابن عباس ﵄: نزلت هذِه الآية في عمار - ﵁- وذلك أن المشركين أخذوه وأباه ياسرًا وأمه سمية وصهيبًا وبلالًا وخبابًا وسالمًا ﵃ فعذبوهم، فأما سمية فإنها ربطت بين بعيرين ووجئ قبلها، وقيل لها: إنك أسلمت من أجل الرجال فقتلت، وقتل زوجها ياسر -وهما ﵄ أول قتيلين في الإسلام رحمة الله ورضوانه (١) عليهما- وأما عمار ﵁ فإنه أعطاهم ما أرادوا بلسانه مكرها (٢).\n_________\n(١) زيادة من (ز).\n(٢) هذا السبب ذكره بهذا السياق تعليقًا البغوي في \"معالم التنزيل\" ٥/ ٤٥ - ٤٦، وأشار إليه ابن الجوزي بقوله تعالى: ﴿إِلَّا مَنْ أكرِه﴾ فاختلفوا فيمن نزل على =","vol":"16","page":135},{"text":"قال قتادة (١): أخذ بنو المغيرة عمارًا وغطوه في بئر ميمون وقالوا\n_________\n= أربعة أقوال أحدهما: أنه نزل في عمار بن ياسر، أخذه المشركون فعذبوه فأعطاهم ما أرادوا بلسانه، رواه مجاهد عن ابن عباس وبه قال: قتادة. \"زاد المسير\" ٤/ ٤٩٥.\nروى الطبري بسنده إلى ابن عباس ﵄ في تفسير الآية، وذلك أن المشركين أصابوا عمار بن ياسر - ﵁ - فعذبوه ثم تركوه، فرجع إلى رسول الله - ﷺ - فحدثه بالذي لقي من قريش، والذي قال: فأنزل الله تعالى ذكره عذره ﴿مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ (١٠٦)﴾ \"جامع البيان\" ١٤/ ١٨١.\nوروى الحاكم والبيهقي عن محمد بن عمار بن ياسر، عن أبيه قال: أخذ المشركون عمار بن ياسر فلم يتركوه حتى سب النبي - ﷺ - وذكر آلهتهم بخير ثم تركوه، فلما أتى رسول الله - ﷺ - قال: \"ما وراءك؟ \" قال: شر يا رسول الله! ما تركت حتى نلت منك وذكرت آلهتهم بخير، قال: \"كيف تجد قلبك؟ \" قال: مطمئن -مطمئنًا- بالإيمان، قال: \"إن عادوا فعد\"، قال الحاكم: هذا حديث صحيح على شرط الشيخين، وأقره الذهبي. \"المستدرك\" للحاكم ٢/ ٣٨٩ (٣٣٦٢)، \"السنن الكبرى\" للبيهقي ٨/ ٢٠٨. ونحوه عند الطبري في \"جامع البيان\" ١٤/ ١٨٢.\nوحكى القرطبي تعليقًا عن ابن عباس ﵄ مثل المصنف بزيادة: فشكا -عمار- ذلك إلى رسول الله - ﷺ - فقال له رسول الله - ﷺ -: \"كيف تجد قلبك؟ \" قال: مطمئن بالإيمان، فقال له رسول الله - ﷺ - \"فإن عادوا فعد\". \"الجامع لأحكام القرآن\" ١٠/ ١٨٠.\n(١) قال الطبري: حدثنا بشر قال حدثنا يزيد، قال: حدثنا سعيد، عن قتادة -في تفسير الآية- قال: ذكر لنا أنها نزلت في عمار بن ياسر أخذه بنو المغيرة فغطوه في بئر ميمون وقالوا: أكفر بمحمد، فتابعهم على ذلك وقلبه كاره فأنزل الله تعالى ذكره ﴿إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾. \"جامع البيان\" ١٤/ ١٨١ - ١٨٢.","vol":"16","page":136},{"text":"له: أكفر بمحمد فتابعهم على ذلك وقلبه كاره، فأُخبِرَ رسولُ الله - ﷺ - أن عمارًا كفر فقال: \"كلا إنَّ عمارًا ملئ إيمانًا من قرنه إلى قدمه واختلط الإيمان بلحمه ودمه\" فأتى عمار (١) ﵁ رسول الله - ﷺ - وهو يبكي فجعل رسول الله - ﷺ - يمسح عينيه و(يقول) (٢): \"مالك؟ إن عادوا لك فعد لهم (بمثل ما) (٣) قلت لهم\" فأنزل الله تعالى هذِه الآية.\nوقال مجاهد: نزلت في ناس من أهل مكة امنوا فكتب إليهم بعض (أصحاب محمد - ﷺ -) (٤) أن هاجروا فإنا لا نراكم منا حتى تهاجروا إلينا فخرجوا يريدون المدينة، فأدركتهم قريش في الطريق ففتنوهم فكفروا كارهين (٥).\n[١٦٥٩] أخبرنا سعيد بن محمد (٦)، قال: أخبرنا مكي بن عبدان (٧)، قال: حدثنا (٨) أحمد بن الأزهر (٩)، قال: حدثنا روح بن عبادة (١٠)، قال:\n_________\n(١) في (م): عمارًا.\n(٢) في (ز): قال.\n(٣) في (ز): بما.\n(٤) عند ابن أبي حاتم: الصحابة بالمدينة.\n(٥) وعنده: مكرهين. \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٣٠٤ (١٢٦٦٩).\n(٦) أبو عثمان الزعفراني الحيري، ثقة صالح.\n(٧) المحدث الثقة المتقن.\n(٨) في (أخبرنا).\n(٩) أحمد بن الأزهر بن منيع، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(١٠) ثقة فاضل له تصانيف.","vol":"16","page":137},{"text":"حدثنا ابن عون (١)، عن محمد بن سيرين (٢) ﵀ قال: حُدّثنا أن هذِه الآية ثزلت في عياش بن أبي ربيعة، وكان عياش من المهاجرين الأولين وإنما (قصر به) (٣) أن يكون بلغ ما بلغ أصحابه هذِه الفعلة [أنه] (٤) كان قدم مهاجرًا، وكان برا بأمه فحلفت لا تأكل خبزًا (أو قال) (٥) لا تشبع من الخبز حتى يرجع إليها ابنها، قال فقدم عليه فرعون (أراد أبا جهل) (٦) ورجل آخر فأرادا أن يرجع معه وكان أخاه لأمه (٧) فقال له عمر ﵁: لا تفعل، إن أمك لو قد (٨) جاعت لأكلت ولو قد شمست لأستظلت فقال فآتيها (٩) فألقاها ثم أرجع فقال إما لا (١٠) فلا تعطين راحلتك أحدًا، فإنه لا يزال لك من أمرك النصف ما لم تعط راحلتك أحدًا، فانطلق هو وفرعون والرجل معه (١١) فلما كان ببعض الطريق قام (١٢) فرعون -فوصف\n_________\n(١) عبد الله بن عون ثقة ثبت فاضل.\n(٢) ثقة ثبت كبير القدر.\n(٣) في (م): فصرته.\n(٤) زيادة يقتضيه السياق.\n(٥) سقط من (أ).\n(٦) زيادة من (م).\n(٧) في (ز): من أمه كلمة (له) ساقطة منها.\n(٨) ساقطة في (ز).\n(٩) في (ز): ابنها.\n(١٠) في (أ): أن، وفي (م): في.\n(١١) زيادة من (م).\n(١٢) في (ز)، (م): قال.","vol":"16","page":138},{"text":"ابن عون أنه مد يده- وقال (١): لو تحول كلُّ واحد منا على راحلة صاحبه! فتحول كل واحد منهما على راحلة صاحبه، فساروا فقام (٢) فرعون بالسوط على رأسه وحلف باللات والعزى فلم يزل به حتى أعطاه الذي أراد بلسانه، ثم انطلق فرجع، ففيه أنزلت (٣) هذِه الآيات (٤) ﴿مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾ حتى ختم العاشرة (٥).\nوقال مقاتل (٦): نزلت في جبر مولى عامر بن الحضرمي، أكرهه سيده على الكفر فكفر مكرها وقلبه مطمئن بالإيمان، ثم أسلم مولى\n_________\n(١) سقط من (ز).\n(٢) في (م): وقال.\n(٣) في (ز): أنزلت.\n(٤) في (أ)، (ز)، (م): الآية، ولكنها تتعارض مع آخر الأثر: حتى ختم العاشرة يعني الآية العاشرة بعد المائة.\n(٥) [١٦٥٩] الحكم على الإسناد:\nرجاله ثقات.\n(٦) هكذا ذكر البغوي تعليقًا بقوله: قال مقاتل، بدون تعريفه، \"معالم التنزيل\" ٥/ ٤٦، وأشار إليه ابن الجوزي في \"زاد المسير\" ٤/ ٤٩٥: نزل في جبر، غلام ابن الحضرمي، كان يهوديًّا فأسلم فضربه سيده حتى رجع إلى اليهودية، قاله مقاتل. وقال الحافظ ابن حجر في ترجمة عامر بن الحضرمي: ذكر مقاتل في تفسيره أن قوله تعالى ﴿إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ﴾ نزلت في (جبر) مولى عامر بن الحضرمي، وكان قد أسلم فأكرهه عامر على الكفر فجاء ثم أسلم عامر بن الحضرمي بعد ذلك وهاجر هو ومولاه جميعًا. قلت: هو أخو العلاء بن الحضرمي الصحابي المشهور.","vol":"16","page":139},{"text":"جبر وحسن إسلامه (١) وهاجر جبر مع مولاه ﴿وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا﴾ أي فتح صدره للكفر بالقبول وأتى به على اختيار واستجاب ﴿فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ﴾ في هذِه الآية دليل (٢) أن حقيقة الإيمان والكفر تتعلق بالقلب دون اللسان وأن اللسان هو المعبر والترجمان. ذكر حكم الآية:\n(أجمع الفقهاء على أن المكره) (٣) على الكفر وعلى شتم الرسول - ﷺ - والأصحاب (ترك الصلاة) (٤) وقذف المحصنات وما أشبهها من ترك الطاعات (وارتكاب المنهيات) (٥) بوعيد متلف أو ضرب شديد\n_________\n(١) في (ز): إسلامهما.\n(٢) ولكن هناك آيات كثيرة تدل أن الإيمان اعتقاد وقول وعمل مثل قوله تعالى ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ أُولَئِكَ هُمُ الصَّادِقُونَ (١٥)﴾ [الحجرات: ١٥]. وقوله تعالى: ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ (٢) الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (٣) أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا﴾ [الأنفال: ١ - ٤] مع قوله - ﷺ -: \"الإيمان بضع وستون -أو بضع وسبعون- شعبة فأفضلها: قول لا إله إلا الله، وأدناها: إماطة الأذى عن الطريق والحياء شعبة من الإيمان\" متفق عليه. وفي حديث وفد عبد القيس: ... قال: أتدرون ما الإيمان بالله وحده؟ قالوا: الله ورسوله أعلم، قال: شهادة أن لا إله إلا الله وأن محمدًا رسول الله وإقام الصلاة وإيتاء الزكاة وصيام رمضان وأن تعطوا من الغنم الخمس. أيضًا متفق عليه.\n(٣) سقط من (ز).\n(٤) سقط من (ز).\n(٥) سقط من (ز).","vol":"16","page":140},{"text":"لا يحتمله أن له أن يفعل ما أكره عليه، فإن أبى ذلك حتى يعطب في الله فهو أفضل (١) وأما الإكراه على الطلاق فاختلفوا فيه: فأجاز أهل العرق (٢) طلاق المكره، وكذلك قالوا في الإكراه على النذر والأيمان والرجعة ونحوها رأوا ذلك كله جائزًا، ورووا في ذلك أحاديث واهية الأسانيد.\nفأما مالك والأوزاعي والشافعي فإنهم أبطلوا طلاق المكره وقالوا: إنا لما وجدنا الله تعالى عذر المكره على شيء ليس وراءه في الشر مذهب -وهو الكفر- ولم يحكم به عليه مع الإكراه علمنا ما دونه (أولى بالبطلان) (٣) وأحرى بالعذر، وهو قول عمر بن الخطاب وابنه عبد الله، وعبد الله بن عباس وعبد الله بن الزبير وعمر بن عبد العزيز وسعيد بن المسيب والقاسم بن مخيمرة وعبيد ابن عمير والشعبي (٤) وفي هذِه المسألة مذهب ثالث وهو: أنه أجاز\n_________\n(١) في (ز): الأفضل.\n(٢) المراد بأهل العراق: فقهاؤها منهم: أبو حنيفة وسفيان الثوري وعامر بن شراحيل الشعبي.\nذكرهم النووي في \"المجموع\" ١٧/ ٦٧.\n(٣) في (ز)، (م): البطول.\n(٤) \"المجموع\" للنووي ١٧/ ٩٥.\nوأما المكره فإنه ينظر فإنه كان إكراهه بحق كالمولى إذا أكرهه الحاكم على الطلاق وقع طلاقه؛ لأنه قول حمل عليه بحق فصح كالحربي إذا أكره على الإسلام، كان كان بغير حق لم يصح لقوله - ﷺ -: \"رفع عن أمتي الخطأ والنسيان =","vol":"16","page":141},{"text":"طلاق المكره إذا كان الإكراه من السلطان، ولم يجز ذلك إذا كان الإكراه من غير سلطان (١).\n\n<span data-type=\"title\" id=toc-2386>١٠٧ </span>- ﴿ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ (١٠٧)﴾\n\n<span data-type=\"title\" id=toc-2387>١٠٨ </span>- ﴿أُولَئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ وَأُولَئِكَ هُمُ الْغَافِلُونَ (١٠٨)﴾\n\n<span data-type=\"title\" id=toc-2388>١٠٩ </span>- ﴿لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ (١٠٩)﴾\n\n<span data-type=\"title\" id=toc-2389>١١٠ </span>- قوله -﷿-: ﴿ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا﴾\n_________\n= وما استكرهوا عليه\"؛ ولأنه قول حمل عليه بغير حق فلم يصح كالمسلم إذا أكره على كلمة الكفر ولا يصير مكرهًا إلا بثلاثة شروط:\nأحدها: أن يكون المكره قاهرًا له لا يقدر على دفعه.\nوالثاني: أن يغلب على ظنه أن الذي يخافه من جهته يقع به.\nوالثالث: أن يكون ما يهدده به مما يلحقه ضرر به كالقتل والقطع والضرب المبرح والحبس الطويل والاستخفاف بمن يغض منه ذلك من ذوي الأقدار؛ لأنه يصير مكرهًا بذلك ... والحديث أخرجه ابن ماجه وابن حبان والدارقطني والطبراني والحاكم في \"المستدرك\" من حديث ابن عباس ﵄ بهذا اللفظ، وحسنه النووي.\n(١) نسب القرطبي هذا القول إلى الشعبي أنه قال: إن أكرهه اللصوص فليس بطلاق وإن أكرهه السلطان فهو طلاق.\nوفسره ابن عيينة فقال: إن اللصَّ يقدم على قتله والسلطان لا يقتله. \"الجامع لأحكام القرآن\" ١٠/ ١٨٤.","vol":"16","page":142},{"text":"أي عذبوا ومنعوا من الإسلام، فتنهم المشركون ﴿ثُمَّ جَاهَدُوا وَصَبَرُوا﴾ على الإيمان والهجرة والجهاد ﴿إِنَّ رَبَّكَ مِنْ بَعْدِهَا﴾ أي من بعد تلك الفتنة و(الفعلة) (١) ﴿لَغَفُورٌ رَحِيمٌ﴾ نزلت في عياش بن ربيعة -أخي أبي جهل من الرضاعة- وأبي جندل ابن سهيل بن عمرو، والوليد بن المغيرة، وسلمة بن هشام وعبد الله بن أسيد الثقفي ﵃ فتنهم المشركون فأعطوهم بعض ما أرادوا ليسلموا من شرهم، ثم إنهم هاجروا بعد ذلك وجاهدوا فأنزل الله فيهم هذِه الآية (٢).\nوقال الحسن وعكرمة (٣): نزلت هذِه الآية في عبد الله بن سعد بن أبي (٤) سرح وكان يكتب للنبي - ﷺ - فاستزله (٥) الشيطان فلحق بالمشركين (٦) فأمر النبي - ﷺ - أن يقتل يوم فتح مكة فاستجار له\n_________\n(١) في (ز): الغفلة، وكذلك في \"معالم التنزيل\" للبغوي ٥/ ٤٧.\n(٢) قال الطبري: حدثنا ابن حميد قال: حدثنا سلمة، عن ابن إسحاق قال: نزلت هذِه الآية في عمار بن ياسر وعياش بن ربيعة والوليد بن الوليد ﴿ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا﴾ \"جامع البيان\" ١٤/ ١٨٤. ونسب ابن الجوزي هذا القول إلى مقاتل في \"زاد المسير\" ٤/ ٤٩٨، وبلفظ المصنف ذكره البغوي في \"معالم التنزيل\" ٥/ ٤٧.\n(٣) تقدم ذكرهما وقد أسند الطبري إليهما نحوه في \"الجامع\" ١٤/ ١٨٤ - ١٨٥.\n(٤) سقط من (أ).\n(٥) عند الطبري: فأزله الشيطان فلحق بالكفار.\n(٦) في (م): الكفار، وكذلك عند البغوي في \"معالم التنزيل\".","vol":"16","page":143},{"text":"عثمان (١) ﵁وكان أخاه لأمه- فأجاره رسول الله - ﷺ -، ثم إنه أسلم وحسن إسلامه فأنزل الله تعالى هذِه الآية (٢).\nوأما قوله -﷿-: ﴿فُتِنُوا﴾ بفتح الفاء والتاء فقراءة ابن عامر) (٣) رده إلى من أسلم من المشركين الذين فتنوا المؤمنين واعتبر بقوله ﴿جَاهَدُوا وَصَبَرُوا﴾ فأخبر بالفعل عنه.\nوقرأ (٤) الباقون بضم الفاء وكسر التاء اعتبارًا بقوله -فيما قبله- ﴿إِلَّا مَنْ أُكْرِهَ﴾.\n\n<span data-type=\"title\" id=toc-2390>١١١ </span>- قوله: -﷿-: ﴿يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا﴾\nتخاصم وتجادل (٥) وتحتج عن نفسها بما أسلفت من خير وشر مشتغلًا بها (٦) لا يتفرغ إلى غيرها، والنفس يذكر وتؤنث ﴿وَتُوَفَّى كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ﴾.\n_________\n(١) عند الطبري: أبو عمرو، وهي كنية عثمان - ﵁ - ولكن عند السيوطي صار تصحيفًا في \"الدر\" ففيه: أبو بكر وعمر وعثمان - ﵁ -. \"الدر المنثور\" ٤/ ٢٥٠.\n(٢) زاد الألوسي: والمراد نزلت فيه وفي أشباهه. \"تفسير روح المعاني\" ١٤/ ٢٤٠.\n(٣) في (ز)، (م): فقرأ عبد الله بن عامر، بفتح الفاء والتاء وعبد الله بن عامر.\n(٤) قال ابن الجزري عند شرح قوله: دم ثق وضم (فتنوا) وكسر شام ...\nأراد أن القراء العشرة ضموا الفاء وكسروا التاء من قوله تعالى ﴿مِنْ بَعْدِ مَا فُتِنُوا﴾ سوى ابن عامر فإنه -قرأ -بفتح الفاء والتاء، فوجه الضم والكسر بناؤه للمفعول والمراد من فتنهم المشركون، ووجه بنائه للفاعل أن تكون الآية نزلت فيمن فتن الناس ثم أسلم. \"شرح طيبة النشر\" لابن الجزري (ص ٢٦٢).\n(٥) زيادة من (أ): فقط.\n(٦) سقط من (ز).","vol":"16","page":144},{"text":"روى صالح المري (١)، عن جعفر بن زيد (٢) قال عمر بن الخطاب ﵁ لكعب الأحبار (٣): يا كعب! خوفنا، هيجنا، حدثنا حديثا تنبهنا به، فقال: يا أمير المؤمنين! والذي نفسي بيده لو وافيت القيامة بمثل عمل سبعين نبيًا لأتت عليك تارات وأنت لا (تهمك إلا نفسك وإن) (٤) لجهنم زفرة لا يبقى ملك مقرب ولا نبي مرسل إلا وقع جاثيًا على ركبتيه حتى إن إبراهيم خليل الرحمن -﵇- ليدلي بالخلة فيقول: يا رب! أنا خليلك إبراهيم لا أسألك (٥) إلا نفسي، كان تصديق ذلك الذي أنزل عليكم ﴿يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ﴾ الآية (٦).\nوروى عكرمة عن ابن عباس ﵄ في هذِه الآية قال:\n_________\n(١) صالح بن بشير البصري، ضعيف.\n(٢) في (ز): يزيد، وهو خطأ، والمثبت من (أ)، (م) وهو الصحيح، وهو العبدي، ثقة.\n(٣) ثقة.\n(٤) خرم في (ز) فظهر منه كلمات في الصفحة التحتانية.\n(٥) في (م): أملك.\n(٦) الحكم على الإسناد:\nالأثر ضعيف؛ لأن المصنف علقه؛ ولأجل صالح المري.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٣/ ٨٧، من طريق المصنف. وقد أخرجه الإمام أحمد في \"الزهد\" (ص ١٥٢) وبطريق علي بن زيد عن مطرف عن كعب أطول مما عندنا.","vol":"16","page":145},{"text":"تزال الخصومة بين الناس يوم القيامة حتى يخاصم الروح الجسد فيقول الروح: يا رب (الروح منك وأنت خلقته لم يكن في يد أبطش بها ولا رجل أمشي بها ولا عين أبصر بها) (١) ويقول الجسد: إنما خلقتني كالخشب (ليس في يد أبطش بها ولا عين أبصر بها ولا رجل أمشي بها) (٢) فجاء هذا كشعاع (النور فيه نطق) (٣) لساني وبه أبصرت عيني [وبطشت يدي] (٤) وبه مشت رجلي فجرد عليه العذاب قال: فيضرب الله -﷿- لهما (٥) مثل أعمى ومقعد دخلا حائطًا فيه ثمار فالأعمى لا ينظر الثمر، والمقعد، [يرى] (٦) ولا يناله فنادى (٧) المقعد الأعمى:\n_________\n(١) في \"معالم التنزيل\" للبغوي ٥/ ٤٨: لم يكن في أيد أبطش بها ولا رجل أمشي بها ولا أعين أبصر بها فنجني وعذبه. وزاد القرطبي: ولا أذن أسمع بها ولا عقل أعقل به، حتى جئت فدخلت في هذا الجسد فضعف عليه أنواع العذاب ونجني فيقول الجسد: رب أنت خلقتني بيدك فكنت كالخشبة ليس لى يد أبطش بها، ولا قدم أسعى به، ولا بصر أبصر به، ولا سمع أسمع به فجاء هذا ... فضعف عليه أنواع العذاب ونجني منه قال: فيضرب الله لهما مثلًا: أعمى ومقعدًا دخلًا بستانًا فيه ثمار فالأعمى لا يبصر الثمر والمقعد لا ينالها فنادى المقعد الأعمى: إيتني فاحملني آكل وأطعمك فدنا منه فحمله فأصابوا من الثمرة فعلى من يكون العذاب؟ قال: عليهما، قال: عليكما جميعًا العذاب، ذكره الثعلبي. \"أحكام القرآن\" ١٠/ ١٩٣.\n(٢) في \"معالم التنزيل\" للبغوي: لم تبطش يدي ولم تمش رجلي ولم تبصر عيني.\n(٣) في (ز): الشمس فيه انطلق.\n(٤) زيادة من \"معالم التنزيل\" للبغوي وسقط من المخطوط.\n(٥) سقط من (أ).\n(٦) زيادة من \"معالم التنزيل\" للبغوي، وسقط من المخطوط أيضًا.\n(٧) في \"معالم التنزيل\": فحمل الأعمى المقعد فأصابا من الثمر فعليهما العذاب.","vol":"16","page":146},{"text":"ائتني هنا حتى تحملني قال فدنا منه فحمله فأصابا من الثمر فعليهما العذاب (١).\n\n<span data-type=\"title\" id=toc-2391>١١٢ </span>- قوله -﷿-: ﴿وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً﴾\nيعني مكة ﴿كَانَتْ آمِنَةً﴾ لا يهاج فيها (٢) أهلها ولا يغار عليها ﴿مُطْمَئِنَّةً﴾ قارة بأهلها لا يحتاجون إلى الانتقال للانتجاع (٣) كما يحتاج إليه سائر العرب ﴿يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ﴾ يحمل إليها من البر والبحر، نظيره قوله -﷿-: ﴿يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ﴾.\n﴿فَكَفَرَتْ بِأَنْعُمِ اللَّهِ﴾ جمع نعمة، وقيل: جمع نعم، وقيل: جمع نعماء مثل بأس وبؤس وأبؤس ﴿فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ﴾ فابتلاهم الله بالجوع سبع سنين وقطعت العرب عنهم الميرة بأمر رسول الله - ﷺ - حتى جهدوا (وأكلوا الجيف والعظام المحرقة) (٤) والكلاب الميتة والعهن وهو الوبر يعالج بالدم، ثم إن رؤساء مكة كلموا رسول الله - ﷺ -\n_________\n(١) هكذا البغوي والقرطبي هذِه الحكاية وقال الألوسي: عن ابن عباس ﵄: أن هذِه المجادلة بين الروح والجسد، يقول الجسد: بك نطق لساني وأبصرت عيني ومشت رجلي ولولاك لكنت خشبة ملقاة، وتقول الروح: أنت كسبت وعصيت لا أنا وأنت كنت الحامل وأنا المحمول، فيقول الله تعالى: أضرب لكما مثلا: أعمى حمل مقعدًا إلى البستان فأصابا من ثماره فالعذاب عليكما. والظاهر عدم صحة هذا الخبر، وهو أجل من أن يحمل المجادلة في الآية على ما ذكر \"روح المعاني\" ١٤/ ٢٤١.\n(٢) سقط من (أ).\n(٣) في (أ): والانتجاع.\n(٤) في (م): فأكلوا الطعام المحرم والجيفة.","vol":"16","page":147},{"text":"حين جهدوا وقالوا: يا هذا عاديت الرجال فما بال النساء والصبيان؟ فأذن رسول الله - ﷺ - للناس بحمل الطعام إليهم وهم بعد مشركون (١). ﴿وَالْخَوْفِ﴾ يعني بعوث رسول الله - ﷺ - وسراياه التي كانت تطيف بهم.\nوروى الخفاف والعباس عن أبي عمرو: والخوف بالنصب بإيقاع أذاقاها عليه ﴿بِمَا كَانُوا يَصْنَعُونَ﴾.\nوروى (مشرح بن هاعان عن سليم بن عتر) (٢) قال: صدرنا من الحج مع حفصة زوج النبي - ﷺ - ورضي الله عنها، وعثمان - ﵁ - محصور في المدينة وكانت تسأل عنه حتى رأت راكبين فأرسلت\n_________\n(١) لا تخفي ما في هذِه الحكاية من النكارة، لأن الآية مكية وأغلب العرب كانوا معارضين للرسول - ﷺوهو بمكة فما كان الناس عامة ليطيعوا أمر الرسول - ﷺ -. وثانيًا أنها معارضة لما تكرر في الصحيحين عن عبد الله بن مسعود - ﵁ - أن النبي - ﷺ - لما رأى من الناس إدبارًا قال: \"\"اللهم سبع كسبع يوسف! \" فأخذتهم سنة حصّت كل شيء حتى أكلوا الجلود والميتة والجيف، وينظر أحدهم إلى السماء فيرى الدخان من الجوع فأتاه أبو سفيان فقال: يا محمد، إنك تأمر بطاعة الله وصلة الرحم وإن قومك قد هلكوا فادع الله لهم ... الحديث أخرجه البخاري في كتاب الاستسقاء، باب دعاء النبي - ﷺ -: اجعلها عليهم سنين كسنين يوسف! (١٠٠٧) وكرره في مواضع.\nوأخرجه مسلم في كتاب صفة القيامة والجنة والنار، باب الدخان (٢٧٩٨).\n(٢) في (أ): مسرح بن هاعان عن سليمان بن عز، وفي (م): مسرح بن هامان عن سليمان ابن عمير وعند الطبري: مشرح بن عاهان عن سليم بن نمير. \"جامع البيان\" ١٤/ ١٨٦، وفي كتب الرجال: مشرح بن هاعان المعافري أبو المصعب، مقبول. أما سليم فهو سليم بن عتر المصري، أبو سلمة التجيبي سمع أبا الدرداء، روى عن عبيد بن زحر وسمع منه مشرح. قال ابن أبي حاتم: كان سليم بن عتر من خير التابعين. وذكره ابن حبان في \"الثقات\". =","vol":"16","page":148},{"text":"إليهما تسألهما فقالا: قُتِل عثمان (١) ﵁ فقالت حفصة ﵂: والذي نفسي بيده إنها تعني المدينة للقرية التي قال الله تعالى فيها: ﴿وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً﴾ إلى آخر الآية (٢).\n\n<span data-type=\"title\" id=toc-2392>١١٣ </span>- قوله -﷿-: ﴿وَلَقَدْ جَاءَهُمْ رَسُولٌ﴾\nمحمد ﴿مِنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-2393>١١٤ </span>- ﴿فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ (١١٤)﴾.\n\n<span data-type=\"title\" id=toc-2394>١١٥ </span>- ﴿إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (١١٥)﴾.\n_________\n= انظر \"التاريخ الكبير\" ٤/ ١٢٥، \"الجرح والتعديل\" ٤/ ٢١١، \"الثقات\" لابن حبان ٤/ ٣٢٩، \"سير أعلام النبلاء\" ٤/ ١٣١.\n(١) سقط من (م).\n(٢) الحكم على الإسناد:\nفيه مشرح مقبول.","vol":"16","page":149},{"text":"<span data-type=\"title\" id=toc-2395>١١٦ </span>- قوله -﷿-: ﴿وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ﴾\nقراءة العامة بفتح الكاف والباء (وكسر الذال على) (١) معنى ولا تقولوا لوصف ألسنتكم الكذب فيكون (ما) المصدر (٢) وقرأ ابن عباس ﵄ برفع الكاف والذال والباء على نعت الألسنة (٣).\nوقرأ الحسن: الكذب بخفض الباء بمعنى: ولا تقولوا الكذب الذي تصفه: (٤) ألسنتكم ﴿هَذَا حَلَالٌ وَهَذَا حَرَامٌ﴾ يعني البحيرة والسائبة والوصيلة والحاكم (٥) ﴿لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ﴾ فتقولوا (٦) إن الله حرم\n_________\n(١) سقط من (ز)، (م).\n(٢) قال أبو حيان: وقال الكسائي والزجاج: (ما) مصدرية، وانتصب الكذاب على المفعول به أي لوصف ألسنتكم الكذب. \"البحر المحيط\" ٥/ ٥٢٦.\n(٣) قال القرطبي: وقرأ ابن عباس وأبو العالية ومجاهد وابن محيصن (الكذب) بضم الكاف والذال والباء نعتًا للألسنة وكذا ... والكُذُب جمع كذوب مثل رسول ورسل وشكور وشكر. \"الجامع لأحكام القرآن\" ١٠/ ١٢١.\nوقال أبو حيان: وقرأ معاذ - ﵁ - وابن أبي عبلة وبعض أهل الشام الكذب بضم الثلاثة صفه للألسنة، جمع كذوب. \"البحر المحيط\" ٥/ ٥٢٧.\n(٤) في (أ): تصيف، قال ابن جني: ومن ذلك قراءة الأعرج وابن يعمر والحسن -وابن أبي إسحاق وعمرو ونعيم بن ميسرة ﴿أَلْسِنَتُكُمُ الْكَذِبَ﴾ وقرأ يعقوب (الكذب) بالجر فبدل من (ما) في قوله ﴿وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ﴾ أي لا تقولوا كذبًا وكذابًا وهو رجل كيذبان ... وجاز جمع الكذاب؛ لأنه ذهب به مذهب النوع ولو أريد به الجنس لكان جمعه مستحيلًا والكذب وصف الألسنة. \"المحتسب\" ٢/ ٥٥ - ٥٦.\n(٥) في (أ)، (ز): الحامي.\n(٦) في (أ): فيقولون.","vol":"16","page":150},{"text":"هذا وأمرنا بهذا (١) ﴿إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ﴾ لا ينجون من عذاب الله.\n\n<span data-type=\"title\" id=toc-2396>١١٧ </span>- ﴿مَتَاعٌ قَلِيلٌ﴾\nيعني الذين هم فيه من الدنيا متاع قليل أو لهم متاع قليل (٢) في الدنيا ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾ في الآخرة.\n\n<span data-type=\"title\" id=toc-2397>١١٨ </span>- قوله -﷿-: ﴿وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِنْ قَبْلُ﴾\nيعني في سورة الأنعام وهو قوله تعالى ﴿وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ﴾ الآية ﴿وَمَا ظَلَمْنَاهُمْ﴾ بتحريم ذلك عليهم ﴿وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ﴾ فجزيناهم ببغيهم.\n_________\n(١) في (أ): بها.\n(٢) سقط من (م): في الموضعين.","vol":"16","page":151},{"text":"<span data-type=\"title\" id=toc-2398>١١٩ </span>- قوله -﷿-: ﴿ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ (١١٩)﴾\nقيل: الهاء في قوله تعالى: من بعدها راجعة (١) إلى الجهالة.\nوقيل: إلى المعصية؛ لأن السوء بمعنى المعصية فرد الكناية إلى المعنى.\nوقيل: إلى الفعلة.\n\n<span data-type=\"title\" id=toc-2399>١٢٠ </span>- قوله -﷿-: ﴿إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً﴾\nمعلمًا للخير يأتم به أهل الدنيا، وقد اجتمع فيه من الخصال الحميدة والأخلاق الجميلة ما يجتمع في أمة ﴿قَانِتًا لِلَّهِ﴾.\nروى الشعبي (٢) عن فروة بن نوفل الأشجعي (٣) قال، قال: ابن مسعود (٤) ﵁: إن معاذًا كان أمة قانتًا لله فقلت: إنما قال الله سبحانه ذلك في إبراهيم -﵇- ﴿كَانَ أُمَّةً قَانِتًا لِلَّهِ﴾ قال: أتدري ما الأمة وما القانت؟ قلت: الله أعلم، قال الأمة الذي يعلم الخير،\n_________\n(١) في (أ)، (ز): راجع.\n(٢) عامر بن شراحيل الشعبي أبو عمرو، ثقة مشهور فقيه فاضل.\n(٣) فروة بن نوفل الأشجعي، مختلف في صحبته، والصواب أن الصحبة لأبيه، ذكره ابن حبان في \"الثقات\" وروى له الجماعة سوى البخاري، مات سنة (٤٥ هـ). انظر \"التاريخ الكبير\" للبخاري ٧/ ١٢٧، \"الجرح والتعديل\" ٧/ ٨٢، \"الثقات\" لابن حبان ٣/ ٣٣٠، \"تهذيب الكمال\" ٢٣/ ١٧٩، \"التقريب\" (٥٣٩١).\n(٤) صحابي مشهور.","vol":"16","page":152},{"text":"والقانت المطيع لله وكذلك كان معاذ بن جبل ﵁ (١) كان يعلم الخير وكان مطيعًا لله ولرسوله - ﷺ - (٢).\nوقال مجاهد: كان مؤمنًا وحده والناس كلهم كفار (٣).\n_________\n(١) في (أ): عنهما.\n(٢) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأسند الطبري إلى الشعبي نحوه بعدة طرق في \"جامع البيان\" ١٤/ ١٩١، والواحدي في \"الوسيط\" ٣/ ٩٠.\nوذكره ابن كثير هكذا تعليقًا بلفظ: وقال الشعبي: حدثني فروة بن نوفل الأشجعي قال: قال ابن مسعود: إن معاذًا - ﵁ - كان أمة قانتًا لله حنيفًا. فقلت في نفسي غلط أبو عبد الرحمن وقلت: إنما قال الله ﴿إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً﴾ فقال: تدري ما الأمة وما القانت؟ قلت: الله أعلم، فقال: الأمة الذي يعلم الخير والقانت المطيع لله ولرسوله - ﷺ - وكذلك معاذ - ﵁ -. وقد روي من غير وجه عن ابن مسعود - ﵁ - أخرجه الطبري. \"تفسير القرآن العظيم\" لابن كثير ٨/ ٣٦٥.\nوأخرجه الحاكم بطريقين فيهما: سفيان الثوري عن فراس، عن الشعبي، عن مسروق قال: قرأت عند عبد الله بن مسعود - ﵁ - ﴿إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ﴾ فقال ابن مسعود: إن معاذًا - ﵁ - كان أمة قانتًا، قال: فأعادوا عليه فأعاد ثم قال: أتدرون ما الأمة؟ الذي يعلّم الناس الخير والقانت الذي يطيع الله ورسوله. \"المستدرك\" ٢/ ٣٩٠ (٣٣٦٧).\nوقال السمعاني في الأمّة أقوال، أحسن الأقاويل ما حكاه مسروق عن ابن مسعود - ﵁ -: أنه المعلم للخير وهو الذي يقتدى ويؤتم به، وروي أن عبد الله بن مسعود قال بعد موت معاذ - ﵁ -: كان معاذ بن جبل - ﵁ - أمة، وأراد به هذا المعنى. \"تفسير السمعاني\" ٣/ ٢٠٨.\n(٣) هكذا أسند ابن أبي حاتم إلى مجاهد: \"تفسير القرآن العظيم\" ٦/ ٢٣٠٧ =","vol":"16","page":153},{"text":"وقال قتادة: ليس من أهل دين ولا ملة إلا يتولَّونه (١) ويرضونه (٢).\nوقال شهر بن حوشب: لم تبق الأرض إلا وفيها أربعة عشر يدفع الله بهم عن أهل الأرض وتخرج بركتها إلا زمن إبراهيم -﵇- فإنه كان وحده قانتًا لله (٣). ﴿حَنِيفًا﴾ مسلمًا مستقيمًا على دين الإسلام ﴿وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ﴾.\n\n<span data-type=\"title\" id=toc-2400>١٢١ </span>- ﴿شَاكِرًا لِأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-2401>١٢٢ </span>- ﴿وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً﴾\nيعني: الرسالة والخلة والثناء الحسن.\nوقال مقاتل بن حيان (٤): يعني الصلوات في قول هذِه الأمة: اللهم\n_________\n= (١٢٦٨٢)، وقال ابن الجوزي: ويقصدون بهذا التأنيث قصد التناهي في المعنى الذي يصفونه، والعرب قد توقع الأسماء المبهمة على الجماعة وعلى الواحد كقوله تعالى ﴿فَنَادَتْهُ الْمَلَائِكَةُ﴾ [آل عمران: ٣٩] وإنما ناداه جبريل وحده. انظر \"زاد المسير\" ٤/ ٥٠٣.\n(١) في (م): يتلونه.\n(٢) أسند إلى قتادة ابن أبي حاتم بلفظ: فليس من أهل دين إلا يرضاه ويتولاه \"تفسير القرآن العظيم\" ٧/ ٢٣٠٧، \"١٢٦٨٣، ١٢٦٨٤\"، أخرج عنه أيضًا قال: إمام هدى يقتدي به وتتبع سنته، والطبري بلفظ: كان إمام هدى مطيعًا تتبع سنته وملته. وباللفظ السابق في \"جامع البيان\" ١٤/ ١٩٢.\n(٣) هذا الأثر بطريق ابن حميد قال: حدثنا حكام -ابن مسلم الكناني- عن سعيد بن سابق عن ليث، عن شهر بن حوشب إلى قوله ... فإنه كان وحده.\n(٤) أشار إلى قوله هذا ابن الجوزي في \"زاد المسير\" ٤/ ٥٠٤، وذكره البغوي هكذا تعليقًا في \"معالم التنزيل\" ٥/ ٥١.","vol":"16","page":154},{"text":"صلِّ على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم. وقيل: أولاد أبرار (١) على الكبر.\nوقيل: القبول العام في جميع الأمم ﴿وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ﴾ في الجنة (مع آبائه الصالحين) (٢) وفي الآية تقديم وتأخير مجازها: وآتيناه في الدنيا والآخرة حسنة وإنه لمن الصالحين مع آبائه الصالحين.\n\n<span data-type=\"title\" id=toc-2402>١٢٣ </span>- قوله -﷿-: ﴿ثُمَّ أَوْحَيْنَا إِلَيْكَ﴾\nيا محمد! ﴿أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا﴾ حاجًا مسلمًا ﴿وَمَا كَانَ مِنَ الْمُشْرِكِينَ﴾.\n[١٦٧٠] أنبأني عبد الله بن حامد (٣)، قال: أخبرنا حامد بن محمد الهروي (٤)، قال: حدثنا أبو جعفر أحمد بن علي الخرّاز (٥)، قال: حدثنا محمد بن عمران بن أبي ليلى (٦)، قال: حدثني أبي (٧)، قال:\n_________\n(١) سقط من (م).\n(٢) هذِه الفقرة مقدمة في (م)، ومؤخرة في (أ)، (ز).\n(٣) أبو محمد الأصبهاني لم يذكر بجرح أو تعديل.\n(٤) حامد بن محمد بن عبد الله أبو علي الرفاء، ثقة صدوق.\n(٥) أحمد بن علي بن الفضيل، أبو جعفر الخراز المقرئ، المحدث، وثقه الدارقطني وغيره، مات سنة (٢٨٦ هـ). انظر \"سير أعلام النبلاء\" ١٣/ ٤١٩.\n(٦) محمد بن عمران بن محمد بن عبد الرحمن بن أبي ليلى الأنصاري، قال أبو حاتم: كوفي صدوق، وذكره ابن حبان في \"الثقات\"، روى له الترمذي. انظر: \"الجرح والتعديل\" ٨/ ٤١، \"الثقات\" لابن حبان ٩/ ٨٢، \"تهذيب الكمال\" ٢٦/ ٢٢٩، \"التقريب\" (٦١٩٧).\n(٧) عمران بن محمد بن عبد الرحمن بن أبي ليلى الأنصاري الكوفي، ذكره ابن حبان =","vol":"16","page":155},{"text":"حدثني ابن أبي ليلى (١) عن ابن أبي مليكة (٢)، عن (عبد الله بن) (٣) عمرو بن العاص ﵁ عن النبي - ﷺ - أنه قال: \"جاء جبريل -﵇- إلى إبراهيم -﵇- فراح به إلى منى فصلى به الصلوات جميعًا: الظهر والعصر والمغرب والعشاء والفجر، ثم غدا به إلى عرفات فصلى به الصلاتين جمعًا: الظهر والعصر، ثم راح به فوقف به حتى إذا غابت الشمس أفاض به إلى جمع فصلى به الصلاتين جمعًا: المغرب والعشاء ثم بات به حتى إذا كان كأعجل ما يصلي به أحد من من المسلمين فصلى به الفجر ثم وقف به حتى كان كأبطأ ما يصلي أحد من المسلمين أفاض به إلى منى فرمى الجمرة وذبح وحلق ثم أفاض بِه إلى البيت فطاف به، فأوحى الله تعالى إلى محمد - ﷺ - ﴿أنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ﴾ (٤).\n_________\n= في \"الثقات\" وقال الحافظ: مقبول، روى له الترمذي وابن ماجه. انظر \"التاريخ الكبير\" للبخاري ٦/ ٤٢٦، \"الجرح والتعديل\" ٦/ ٣٠٥، \"الثقات\" لابن حبان ٨/ ٤٩٦، \"تهذيب الكمال\" ٢٢/ ٣٤٩، \"التقريب\" (٥١٦٦).\n(١) محمد بن عبد الرحمن بن أبي ليلى، صدوق سيئ الحفظ جدًّا.\n(٢) عبد الله بن عبيد الله بن عبد الله بن أبي مليكة، ثقة فقيه.\n(٣) في (ز): عبد الرحمن وهو خطأ.\n(٤) [١٦٧٠] الحكم على الإسناد رجاله لا بأس بهم، غير ابن أبي ليلى، ولأجله يعتبر الحديث ضعيفًا، والله أعلم.\nالتخريج:\nوالحديث أخرجه ابن أبي شيبة في \"المصنف\" ٥/ ٤٨١ - ٤٨٢ (١٤٩٠٣) من طريق علي بن هاشم عن ابن أبي ليلى عن أبي مليكة ونحوه.","vol":"16","page":156},{"text":"<span data-type=\"title\" id=toc-2403>١٢٤ </span>- قوله -﷿-: ﴿إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ﴾\nيقول: ما فرض الله تعالى تعظيم السبت وتحريمه إلا على الذين اختلفوا فيه ﴿وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ﴾.\nقال بعضهم: هو أعظم الأيام لأن الله تعالى فرغ من خلق الأشياء يوم الجمعة ثم سبت (١) يوم السبت، وقال الآخرون: بل أعظم الأيام يوم الأحد، لأنه اليوم الذي ابتدأ الله به تعالى فيه خلق الأشياء فاختاروا تعظيم غير ما فرض الله -﷿- تعظيمه عليهم وتركوا تعظيم يوم الجمعة الذي فرض الله تعالى عليهم تعظيمه واستحلوه.\nوقال الكلبي: أمرهم موسى -﵇- بالجمعة فقال: تفرغوا لله تعالى في كل سبعة أيام يومًا واحدًا فاعبدوه يوم الجمعة ولا تعملوا فيه صناعتكم (٢) وستة أيام لصناعتكم فأبوا أن يقبلوا (٣) ذلك اليوم (٤) وقالوا: لا نريد إلا اليوم الذي فرغ الله تعالى فيه من الخلق يوم السبت فجعل ذلك عليهم وشدد عليهم فيه، فلما جاءهم عيسى بن مريم ﵉ بالجمعة بعد فقالوا: لا نريد أن يكون عيدهم\n_________\n(١) قال الحافظ: وقال عبد الرزاق، عن معمر، عن قتادة: قالت اليهود: إن الله خلق الخلق في ستة أيام وفرغ من الخلق يوم الجمعة واستراح يوم السبت فكذبهم الله تعالى فقال: ﴿وَمَا مَسَّنَا مِن لّغُوبٍ﴾. [ق: ٣٨]. \"فتح الباري\" ٨/ ٥٩٤، كتاب التفسير سورة ق.\n(٢) في (م): لصنعتكم، وفي \"معالم التنزيل\" للبغوي ٥/ ٥٢ لصنيعكم.\n(٣) في (م): يصلوا.\n(٤) زيادة من (م): فقط.","vol":"16","page":157},{"text":"بعد عيدنا (يعنون اليهود فاتخذوا) (١) الأحد، فقال الله تعالى ﴿إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ﴾.\nقال قتادة: الذين اختلفوا فيه، يعني اليهود استحله بعضهم وحرمه بعضهم (٢).\n[١٦٧١] أخبرنا أبو سعيد محمد بن حمدون (٣)، قال: أخبرنا أبو حامد ابن الشرقي (٤)، قال: حدثنا محمد بن يحيى (٥) وعبد الرحمن بن بشر (٦) وأحمد بن يوسف (٧) وأحمد بن الأزهر (٨)، قالوا: أخبرنا عبد الرزاق (٩)، قال: حدثنا معمر (١٠)،\n_________\n(١) في (أ): يعنون النصارى اتخذوا، وفي (م): يعني اليهود، وفي \"معالم التنزيل\" للبغوي ٥/ ٥٢: فقالوا: لا نريد أن يكون عيدهم بعد عيدنا يعنون اليهود، فاتخذوا الأحد فأعطى الله الجمعة هذِه الأمة فقبلوها وبورك لهم.\n(٢) هكذا أخرجه الطبري في \"جامع البيان\" ١٤/ ١٩٤ وذكره البغوي.\n(٣) محمد بن عبد الله بن حمدون، أبو سعيد النيسابوري، العالم الزاهد الصالح، لم يذكر بجرح أو تعديل.\n(٤) ثمة مأمون.\n(٥) محمد بن يحيى بن عبد الله الذهلي النيسابوري، ثقة حافظ جليل.\n(٦) عبد الرحمن بن بشر بن الحكم العبدي، أبو الحسن النيسابوري، ثقة.\n(٧) أحمد بن يوسف بن خالد الأزدي، أبو الحسن النيسابوري، حافظ، ثقة.\n(٨) أحمد بن الأزهر بن منيع، أبو الأزهر العبدي النيسابوري، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٩) عبد الرزاق بن همام، أبو بكر الصنعاني، ثقة، حافظ عمي في آخر عمره فتغير ..\n(١٠) معمر بن راشد الأزدي مولاهم، ثقة، ثبت، فاضل.","vol":"16","page":158},{"text":"عن همام بن منبه (١)، قال: هذا ما حدثنا (٢) أبو هريرة ﵁ عن محمد رسول الله - ﷺ - قال: \"نحن الآخرون السابقون يوم القيامة بيد أنهم أوتوا (٣) الكتاب من قبلنا وأوتيناه من بعدهم فهذا يومهم الذي فرض الله عليهم فاختلفوا فيه فهدانا الله له، فالناس لنا فيه (٤) تبع، اليهود غدًا والنصارى بعد غد\" (٥).\n[١٦٧٢] وأخبرنا عبد الله بن حامد الوزان (٦)، أخبرنا أحمد بن شاذان (٧)، قال: حدثنا جيعويه (٨) بن محمد، قال: حدثنا صالح بن محمد (٩)، قال: حدثنا المسيب (١٠)، عن أبي سنان (١١)، عن\n_________\n(١) همام بن منبه بن كامل، ثقة.\n(٢) في (أ)، (ز): أخبرنا.\n(٣) في (أ): أعطوا.\n(٤) سقط من (ز).\n(٥) [١٦٧١] الحكم على الحديث:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري، كتاب: الأيمان والنذور، (٦٦٢٤)، ومسلم كتاب: الجمعة، باب: هداية هذِه الأمة ليوم الجمعة (٨٥٥).\n(٦) لم يذكر بجرح أو تعديل.\n(٧) لم أجده.\n(٨) في (م): جيعونه، وفي (أ): غير واضح، ولم أجده.\n(٩) الترمذي، متهم ساقط.\n(١٠) المسيب بن شريك التميمي، متروك.\n(١١) لم يتبين لي من هو.","vol":"16","page":159},{"text":"مكحول الشامي (١) قال: كان لعمر بن الخطاب ﵁ على يهودي حق (٢) فلقيه عمر - ﵁ - فقال: والذي اصطفى أبا القاسم على البشر لا تفارقني وأنا (أطالبك بشيء) (٣) فقال اليهودي: ما اصطفى الله أبا القاسم على البشر، فرفع عمر - ﵁ - يده (فلطم عينه) (٤) فقال اليهودي: بيني وبينك أبو القاسم فأتُوا النبي - ﷺ - فقال اليهودي: إن عمر زعم أن الله تعالى اصطفاك على البشر، وإني زعمت أن الله تعالى لم يصطفك على البشر، فرفع يده فلطمني فقال: \"أما أنت يا عمر فأرضه من لطمته، بلى (٥) يا يهودي: آدم صفي الله، وإبراهيم خليل الله، وموسى كليم الله، وعيسى روح الله، وأنا حبيب الله، بلى يا يهودي: اسمان من أسماء الله سمي بهما أمتي: سمى نفسه السلاء وسمى أمتي المسلمين، وسمى نفسه المؤمن وسمى أمتي المؤمنين، يلى يا يهوي! طلبتم يومًا ذخرًا (٦) لنا -يعني: يوم الجمعة-، فاليوم لنا وغدًا لكم وبعد غد للنصارى، بلى يا يهودي! أنتم الأولون ونحن الآخرون السابقون يوم القيامة، بلى يا يهودي! إن الجنة محرمة على الأنبياء حتى أدخلها أنا وإنها محرمة على الأمم\n_________\n(١) مكحول الشامي، أبو عبد الله ثقة فقيه كثير الإرسال.\n(٢) في (م): حقه.\n(٣) في (ز): أطلبك بشيء، وفي (م): أطالبك فقال اليهودي.\n(٤) في (أ): فلطمه.\n(٥) في (ز)، (م): بل.\n(٦) في (ز): ذكر، وفي (م): ذخر.","vol":"16","page":160},{"text":"حتى يدخلها أمتي\" (١).\n\n<span data-type=\"title\" id=toc-2404>١٢٥ </span>- قوله -﷿-: ﴿ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَة﴾\nيعني: القرآن (٢) ﴿وَالْمَوْعِظَةِ الْحَسَنَةِ﴾ يعني: موعظة (٣) القرآن ﴿وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ﴾ وخاصمهم وناظرهم بالخصومة التي هي أحسن.\nقال المفسرون (٤): أعرض عن أذاهم ولا تقصر في تبليغ الرسالة والدعاء إلى (الحق سبحانه) (٥) نسختها آية القتال (٦) ﴿إِنَّ رَبَّكَ هُوَ أَعْلَمُ\n_________\n(١) [١٦٧٢] الحكم على الإسناد:\nسنده مظلم؛ لأن فيه من لم يعرف والترمذي متهم ساقط والمسيب متروك.\nالتخريج:\nوقد أخرج الدارقطني عن ابن عباس ﵄ مرفوعًا وفي آخره: \"وأن الجنة محرمة على جميع الأمم حتى أدخلها وأمتي\"، تفرد به الحنفي، عن عمران -وهو مجهول- عن خارجة بن مصعب، وليس بشيء، وقال ابن حبان لا يحل الاحتجاج به. \"كتاب الموضوعات\" لابن الجوزي ٢/ ٤١٥، وانظر \"تنزيه الشريعة\" لابن عراق ٢/ ٢٧٧.\n(٢) من (م): وفي بقية النسخ: القرآن.\n(٣) في (ز): مواعظ.\n(٤) قال الطبري: وخاصمهم بالخصومة التي هي أحسن أن تصفح عما نالوا به عرضك ولا تعصه في القيام بالواجب عليك من تبليغهم رسالة ربك. ثم أسند إلى مجاهد أنه قال: أعرض عن أذاهم إياك. \"جامع البيان\" ١٤/ ١٩٤، وأخرج ابن أبي حاتم أيضًا قول مجاهد في \"تفسيره\" ٧/ ٢٣٠٧ (١٢٦٨٨).\n(٥) في (أ): الخلق.\n(٦) قال ابن الجوزي في \"نواسخ القرآن\" (ص ٢٨٧): وفيه -في دعوى النسخ- بعد؛ لأن المجادلة لا تنافي القتال، ولم يقل: له اقتصر على جدالهم، فيكون المعنى: =","vol":"16","page":161},{"text":"بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ﴾.\n\n<span data-type=\"title\" id=toc-2405>١٢٦ </span>- قوله -﷿-: ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ (١٢٦)﴾.\nقال أكثر المفسرين (١): سورة النحل كلها مكية إلا ثلاث آيات في\n_________\n= جادلهم فإن أبو فالسيف فلا يتوجه نسخ.\nوقال القرطبي: هذِه الآية نزلت بمكة في وقت الأمر بمهادنة قريش وأمره أن يدعو إلى دين الله وشرعه بتلطف ولين دون مخاشنة وتعنيف، وهكذا ينبغي أن يوعظ المسلمون إلى يوم القيامة فهي محكمة في جهة العصاة من الموحدين، ومنسوخة بالقتال في حق الكافرين، وقد قيل: إن من أمكنت معه هذِه الأحوال من الكفار ورجي إيمانه بها دون قتال فهي فيه محكمة، والله أعلم. \"الجامع لأحكام القرآن\" ١٠/ ٢٠٠.\nوذكر أبو الطيب القنوجي: أن الناس خلقوا وجبلوا على ثلاثة أقسام:\nالأول: هم العلماء وهم المشار إليهم بقوله ﴿ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ﴾.\nالثاني: هم أصحاب النظر السليم والخلقة الأصلية، وهم غالب الناس وهم المشار إليهم بقوله ﴿وَالْمَوْعِظَةِ الْحَسَنَةِ﴾.\nوالثالث: هم أصحاب جدال وخصام ومعاندة -ودعاة الباطل- وهم المشار إليهم بقوله ﴿وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ﴾ ... قال بعضهم: لا حاجة إلى دعوى النسخ؛ إذ الأمر بالمجادلة ليس فيه تعريض للنهي عن المقاتلة. \"فتح البيان\" ٧/ ٣٤٠.\nوأقول قد استمر أمر الدعوة والتبليغ في السورة المدنية حتى سورة المائدة ففي سورة الحج قوله تعالى: ﴿فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ وَادْعُ إِلَى رَبِّكَ إِنَّكَ لَعَلَى هُدًى مُسْتَقِيمٍ﴾ [٦٧].\nوفي سورة المائدة قوله تعالى: ﴿يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ﴾ [٦٧].\n(١) أسند الطبري نحو هذا إلى عطاء بن يسار في \"جامع البيان\" ١٤/ ١٩٥.","vol":"16","page":162},{"text":"آخرها ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ إلى آخرها، فإنها نزلت (في المدينة) (١) في شهداء أحد وذلك أن المسلمين لما رأوا ما فعل المشركون بقتلاهم يوم أُحد من تبقير البطون وقطع المذاكير، والمثلة السيئة و(٢) لم يبق أحد من قتلى المسلمين إلا وقد مُثِّلَ به غير حنظلة بن الراهب ﵁، فإن أباه أبا عامر الراهب (٣) كان مع أبي سفيان فتركوا حنظلة ﵁ لذلك، فقال المسلمون حين رأوا ذلك: لئن أظهرنا الله عليهم لنربين على صنيعهم ولنمثلن بهم مثلة لم يمثلها أحد من العرب بأحد قط، ولنفعلن ولنفعلن. ووقف رسول الله - ﷺ - على عمه حمزة بن عبد المطلب ﵁، وقد جدعوا أنفه وأذنه وقطعوا مذاكيره وبقروا بطنه.\nوأخذت هند بنت عتبة قطعة من كبده فمضغتها ثم استرطبتها (٤) لتأكلها فلم تلبث في بطنها حتى رمت بها، فبلغ ذلك (رسول الله) (٥) - ﷺ - فقال: \"أما أنها لو أكلتها لم تدخل النار أبدًا حمزة أكرم على الله من أن يدخل شيئًا من جسده النار\"، فلما نظر رسول الله - ﷺ -\n_________\n(١) في (ز): بالمدينة.\n(٢) في (ز): حتى.\n(٣) ساقط في (ز).\n(٤) في نسخ المخطوط: استرطتها، والمثبت من \"معالم التنزيل\" للبغوي ٥/ ٥٣.\n(٥) في (ز): النبي.","vol":"16","page":163},{"text":"إلى عمه حمزة ﵁ نظر إلى شيء لم يكن (١) ينظر إلى شيء قط كان أوجع لقلبه منه (٢) فقال (رسول الله - ﷺ -) (٣): \"رحمة الله عليك! فإنك (كما علمت) (٤) ما كنت إلا فعالًا للخيرات وصالًا (٥) للرحم ولولا (٦) حزن من بعدك عليك لسرني أن أدعك مكانك حتى تحشر من أجواف (٧) شتى، أما والله لئن أظفرني الله بهم لأمثلن بسبعين (٨) منهم مكانك\" فأنزل الله ﷿ ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ الاية، فقال - ﷺ -: \" (بل نصبر) (٩) \" وأمسك عما أراد وكفر عن يمينه (١٠).\n_________\n(١) زيادة من (أ): ليست في (ز)، (م)، \"معالم التنزيل\" للبغوي.\n(٢) في (أ): مثله.\n(٣) في (ز): -﵇-.\n(٤) في (ز)، (م): ما علمتك.\n(٥) في (ز)، (م): والمعالم: وصولًا.\n(٦) ساقطة في (ز).\n(٧) في (ز)، \"معالم التنزيل\": أفواج.\n(٨) في (أ): بك سبعين، وفي حديث عطاء بن يسار عند الطبري: فقال رسول الله - ﷺ -: \"لئن ظهرنا عليهم لنمثلن بثلاثين رجلًا منهم\"، فلما سمع المسلمون بذلك قالوا: والله لئن ظهرنا عليهم لنمثلن بهم مثلة لم يمثلها أحد من العرب بأحد قط؛ فأنزل الله ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ (١٢٦)﴾ إلى آخر السورة. \"جامع البيان\" ١٤/ ١٩٦.\n(٩) ساقطة في (أ)، وفي (م): بلئ.\n(١٠) التخريج:\nأخرج الإمام الترمذي في كتاب التفسير، باب ومن سورة النحل (٣١٢٩)، =","vol":"16","page":164},{"text":"قال ابن عباس ﵄ (١) والضحاك (٢): كان (٣) هذا قبل نزول براءة حين أمر رسول الله - ﷺ - أن يقاتل من يقاتله (٤) وألا يبدأ بالقتال، فلما أعز الله الإسلام وأهله نزلت سورة براءة (وأمر بالجهاد نسخت) (٥) هذِه الآية.\n_________\n= والحاكم في \"المستدرك\" في تفسير سورة النحل ٢/ ٣٩١ عن أبي بن كعب - ﵁ - قال: لما كان يوم أحد أصيب من الأنصار أربعة وستون رجلًا ومن المهاجرين ستة، فمثلوا بهم فقالت الأنصار: لئن أصبنا منهم يومًا مثل هذا لنربين عليهم، فلما كان يوم فتح مكة أنزل الله ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ (١٢٦)﴾ فقال رجل: لا قريش بعد اليوم، فقال رسول الله - ﷺ - \"كفوا عن القوم إلا أربعة\" وانظر كذلك \"الطبقات\" لابن سعد ٣/ ١٣.\n(١) أسند الطبري من طريق محمد بن سعد قال: حدثني أبي قال: حدثني عمي قال: حدثني أبي عن أبيه، عن ابن عباس ﵄ في قوله تعالى ﴿وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ﴾ قال: هذا خبر من الله لنبيه أن يقاتل من قاتله، قال: ثم نزلت براءة وانسلاخ الأشهر الحرم قال: فهذا من المنسوخ. \"جامع البيان\" ١٤/ ١٩٦، ونحوه ابن الجوزي في \"نواسخ القرآن\" (ص ٣٨٨) وزاد: فعلى هذا يكون المعنى: ولئن صبرتم عن القتال، ثم نسخ هذا بقوله تعالى ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ [التوبة: ٥]. وقال محقق كتاب ابن الجوزي -محمد المليباري- هذا الإسناد مسلسل بالضعفاء.\n(٢) هكذا نسب ابن الجوزي هذا القول إلى ابن عباس ﵄ والضحاك تعليقًا فىِ \"زاد المسير\" ٤/ ٥٥٨، والبغوي في \"معالم التنزيل\" ٥/ ٥٤، وكذلك في \"تفسير الضحاك\" ١/ ٥٢٤ تعليقًا.\n(٣) ساقطة في (أ).\n(٤) في (أ): يليه، وفي (م): قاتله.\n(٥) في (م): فأمروا بالجهاد ونسخت، وفي \"معالم التنزيل\" للبغوي: وأمروا بالجهاد ونسخت وكذلك في \"تفسير الضحاك\" فيما سبق.","vol":"16","page":165},{"text":"وقال قوم: هذِه الآية محكمة، وإنما نزلت فيمن ظلم بظلامة فلا يحل له أن ينال من ظالمه أكثر مما نال الظالم منه (١) أمر (بالجزاء أو العفو) (٢) ونهى عن الاعتداء، وهو قول النخعي (٣) والثوري ومجاهد (٤) وابن سيرين (٥).\nثم قال (الله تعالى) (٦) لنبيه - ﷺ -:\n\n<span data-type=\"title\" id=toc-2406>١٢٧ </span>- ﴿وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ﴾\nأي: بمعونة الله وتوفيقه ﴿وَلَا تَحْزَنْ عَلَيْهِمْ﴾ في إعراضهم عنك ﴿وَلَا\n_________\n(١) زاد الطبري بعد هذا: وقالوا: الآية محكمة غير منسوخة.\n(٢) في (أ): بالجزاء والمغفرة والعفو، وفي (ز): أمرنا بجزاء أو العفو، وفي (م): بالجزاء والعفو.\n(٣) أسند إليه الطبري بالطريق السابق، قال سفيان: ويقولون إن أخذ منك دينارًا فلا تأخذ منه إلا دينازا. \"جامع البيان\" ١٤/ ١٩٧.\n(٤) أسند إليه الطبري فيما سبق بعدة طرق أنه قال في تفسير الآية: لا تعتدوا.\n(٥) أسند إليه الطبري بطريق الحسن بن يحيى -قال: إن أخذ منك رجل شيئًا فخذ منه مثله، ثم قال الطبري: والصواب من القول في ذلك أن يقال: إن الله تعالى أمر من عوقب من المؤمنين بعقوبة أن يعاقب من عاقبه بمثل الذي عوقب به إن اختار عقوبته، وأعلمه أن الصبر على ترك عقوبته على ما كان منه إليه خير، وعزم نبيه - ﷺ - أن يصبر وذلك هو ظاهر التنزيل ... وأن يقال: هي آية محكمة ... وإنها غير منسوخة؛ إذ كان لا دلالة على نسخها، وأن للقول بأنها محكمة وجهًا صحيحًا مفهومًا. \"جامع البيان\" ١٤/ ١٩٧.\nوقال ابن الجوزي بعد ذلك قول مجاهد والنخعي وابن سيرين والثوري: وعلى هذا يكون المعنى: ولئن صبرتم عن المثلة لا عن القتال. \"زاد المسير\" ٤/ ٥٠٨.\n(٦) ليست في (ز).","vol":"16","page":166},{"text":"تَكُ فِي ضَيْقٍ﴾ بكسر الضاد، هنا وفي سورة النمل (١).\nابن كثير (٢) والباقون: بالفتح، واختاره أبو عبيد، قال: لأن الضيق -بالكسر- في قلة المعاش والمسكن (٣) وأما ما كان في القلب والصدر، فإنه الضيق -بالفتح، وقال أبو عمرو وأهل البصرة: الضيق بفتح الضاد: الغم، والضيق بالكسر: الشدة.\nقال الفراء (٤) وأهل الكوفة: هما لغتان (معروفتان في كلام العرب) (٥) مثل رطل ورطل وقال ابن قتيبة (٦): الضيق مخفف ضيق (٧) مثل هين وهين ولين ولين، وهو على هذا التأويل صفة كأنه\n_________\n(١) في آية سبعين في قوله تعالى: ﴿وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ (١٢٧)﴾.\n(٢) قال ابن الجزري ... وضيق كسرها معًا دوى أي: كسر الضاد من الضيق هنا وفي النمل ابن كثير، وفتحها الباقون وهما لغتان في مصدر ضاق. \"شرح طيبة النشر\" لابن الجزري (ص ٢٦٢).\n(٣) في (أ): المساكين.\n(٤) قال في تفسير الآية: فالضيق ما ضاق عنه صدرك والضيق كان على وجهين: أحدها أن يكون جمعًا واحدته: ضيقة كما قال -الأعشى- كشف الضيقة عنا وفسح، والوجه الآخر أن يراد به شيء ضيق فيكون مخففًا، وأصله التشديد مثل هَيْن ولَيْن تريد هيِّن ولَيّنْ. \"معاني القرآن\" ٢/ ١١٥.\n(٥) سقط من (م).\n(٦) نص كلامه في \"تفسير غريب القرآن\" (ص ٢٤٩): ﴿وَلَا تَكُ فِي ضَيْقٍ﴾ تخفيف ضيق مثل هين ولين وهو إذا كان على التأويل، كأنه قال: لا تك في أمر ضيق من مكرهم، ويقال: أن ضيق وضيق بمعنى واحد كما يقال: رطل ورطل، ويقال: أنا في ضيق وضيقة وهو أعجب إلي.\n(٧) سقط من (م): مثل هين ولين وهين ولين.","vol":"16","page":167},{"text":"قال: ولا تكن في أمر ضيق ﴿مِمَّا يَمْكُرُونَ﴾ من مكرهم.\n\n<span data-type=\"title\" id=toc-2407>١٢٨ </span>- ﴿إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ (١٢٨)﴾\nبالعون والنصر.\n[١٦٧٣] أخبرنا عبد الله بن حامد (١)، قال: أخبرنا ابن شوذب المقرئ الواسطي (٢)، قال: حضرت أحمد بن سنان (٣) يحدث وأنا أسمع، قال: حدثنا وهب بن جرير (٤)، قال: حدثنا شعبة (٥)، عن أبي يونس (٦)، عن أبي قزعة (٧)، عن هرم بن حيان (٨) أنه قيل له:\n_________\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) عبد الله بن عمر بن أحمد بن علي بن شوذب الواسطي المقرئ توفي سنة (٣٤٢ هـ)، ولم يذكر بجرح أو تعديل.\n(٣) أحمد بن سنان بن أسد بن حبان أبو جعفر القطان، ثقة، حافظ، وثقه النسائي وأبو حاتم، روى له الجماعة ما عدا الترمذي توفي سنة (٢٥٩ هـ) وقيل: قبلها، أنظر \"الجرح والتعديل\" ٢/ ٥٣، \"الثقات\" لابن حبان ٨/ ٣٣، \"تهذيب الكمال\" ١/ ٣٢٢، \"التقريب\" (٤٤).\n(٤) وهب بن جرير بن حازم، ثقة.\n(٥) شعبة بن الحجاج، ثقة، حافظ، متقن.\n(٦) حاتم بن أبي صغيرة وهو أبو مسلم، أبو يونس القشيري، ثقة، وثقه جمع من الحفاظ، روى له الجماعة. انظر \"التاريخ الكبير\" للبخاري، \"الجرح والتعديل\" ٣/ ٢٥٧، \"تهذيب الكمال\" ٥/ ١٩٤، \"التقريب\" (٩٩٨).\n(٧) سويد بن حجير، ثقة.\n(٨) هرم بن حيان العبدي، من صغار الصحابة، ذكره خليفة عن الوليد بن هشام، عن أبيه، عن جده قال: وجه عثمان ابن أبي العاص بن حيان العبدي إلى قلعة بجرة - ويقال لها: قلعة الشيوخ- فافتتحها عنوة وسبى أهلها وذلك في سنة ست وعشرين =","vol":"16","page":168},{"text":"أوصنا، فقال: أوصيكم بالآيات الأواخر من سورة النحل: ﴿ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ﴾ إلى آخر السورة (١).\n* * *\n_________\n= وقال أبو عبيدة: وفي سنة ثمان عشرة حاصر هرم بن حيان أهل أبو شهر فرأى ملكهم أمرأة تأكل ولدها من شدة الجوع والحصار ... فصالح هرم بن حيان على أن خلى له المدينة. \"الاستيعاب\" لابن عبد البر بهامش \"الإصابة\" لابن حجر ٣/ ٦١١ - ٦١٢، وكذلك ذكر الحافظ ابن حجر وزاد: أخرج البخاري في \"التاريخ الكبير\" من طريق الأعمش حدثنا عامر حدثني أبو زيد ابن خليفة أنه لقي رجلًا من أصحاب النبي - ﷺ - هرم بن حيان بن عبد القيس فقال: أمن أهل الكوفة أنت؟ قال: نعم، قال تسألني وفيكم عبد الله بن مسعود - ﵁ - وعده ابن أبي حاتم في الزهاد الثمانية من كبار التابعين. \"الإصابة\" ٣/ ٦٠١.\n(١) [١٦٧٣] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف وشيخه فلم يذكرا بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري بطريق بشر قال: حدثنا يزيد قال: حدثنا سعيد عن قتادة قال: ذكر لنا أن هرم بن حيان لما حضره الموت، قيل له: أوص، قال: ما أدري ما أوصي، ولكن بيعوا درعي فاقضوا عني ديني، فإن لم تف فبيعوا فرسي، فإن لم يف فبيعوا غلامي وأوصيكم بخواتيم سورة النحل .... \"جامع البيان\" ١٤/ ١٩٩.","vol":"16","page":169},{"text":"<span data-type=\"title\" id=toc-2408>١٧ - سُورَة الإسْرَاءِ</span>","vol":"16","page":171},{"text":"سورة بني إسرائيل مكية\nوهي ستة آلاف وأربع مائة وستون حرفًا وألف وخمس مائة وثلاث وثلاثون كلمة ومائة وإحدى عشرة (١) آية.\n[١٦٧٤] أخبرنا أبو جعفر كامل بن أحمد (٢) النحوي وأبو عثمان سعيد بن محمد المقري (٣) وأبو الحسن محمد بن القاسم الفقيه (٤)، قالوا: حدثنا أبو عمرو محمد بن جعفر بن محمد الشروطي (٥)، قال: حدثنا إبراهيم بن شريك بن الفضل الكوفي (٦)، قال: حدثنا أحمد بن عبد الله بن يونس اليربوعي (٧)، قال: حدثنا سلام بن سليمان المدائني (٨)، قال: حدثنا هارون بن كثير (٩)، عن زيد بن أسلم (١٠)،\n_________\n(١) في (أ): عشر.\n(٢) في (ز): محمد، وهو كامل بن أحمد بن محمد بن أحمد العزائمي المستملي النيسابوري، ثقة صحيح الرواية.\n(٣) ثقة صالح.\n(٤) الماوردي النيسابوري، لم يذكر بجرح أو تعديل.\n(٥) النيسابوري، المزكي، عدل ضابط.\n(٦) أبو إسحاق الأسدي الكوفي، الإمام المحدث الثقة.\n(٧) ثقة حافظ.\n(٨) سلام بن سليمان بن سوار، أبو العباس الثقفي، ضعيف.\n(٩) مجهول.\n(١٠) مولى عمر، ثقة عالم، وكان يرسل.","vol":"16","page":173},{"text":"عن أبيه <span data-type=\"title\" id=toc-2409>(١)</span>، عن أبي أمامة (٢)، عن أبي بن كعب (٣) - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة بني إسرائيل فرقَّ قلبه عند ذكر الوالدين أعطي من الجنة قنطارين من الأجر، والقنطار ألف أوقية ومائتا أوقية والأوقية منها خير من الدنيا وما فيها\" (٤).\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n١ - قوله -﷿-: ﴿سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا﴾.\n[١٦٧٥] أخبرنا عبد الله بن حامد (٥)، قال: حدثنا حامد بن محمد (٦)، (قال: أخبرنا علي بن عبد العزيز (٧)، قال: حدثنا عبيد الله ابن محمد) (٨)\n_________\n(١) أسلم القرشي العدوي مولى عمر، ثقة.\n(٢) صدي بن عجلان، صحابي مشهور.\n(٣) صحابي مشهور.\n(٤) [١٦٧٤] الحكم على الإسناد:\nموضوع، وانظر \"الفوائد المجموعة\" للشوكاني (ص ٢٦٤)، وقد تقدم مرارًا في بدايات السور.\n(٥) الوزان لم يذكر بجرح أو تعديل.\n(٦) أبو علي الهروي، ثقة صدوق.\n(٧) أبو الحسن البغوي، ثقة.\n(٨) سقط من (ز)، وفي (أ): عبد الله بن محمد والصحيح أنه عبيد الله بن محمد بن حفص بن عمر بن موسى بن عبيد الله بن معمر التيمي، وقيل له: ابن عائشة ذكره ابن حبان في الثقات وقال: مستقيم الحديث، وقال ابن حجر: ثقة جواد رمي بالقدر ولم يثبت، \"الثقات\" لابن حبان ٨/ ٤٠٥، \"التهذيب\" للمزي ١٩/ ١٤٨، \"التقريب\" (٤٣٣٤).","vol":"16","page":174},{"text":"التيمي (١)، قال: حدثنا عبد الرحمن بن حماد (٢)، قال: حدثنا حفص ابن سليمان (٣)، قال: حدثنا طلحة بن يحيى بن طلحة (٤)، عن أبيه (٥)، عن طلحة بن عبيد الله (٦) ﵁ قال: سألت النبي (٧) - ﷺ - عن تفسير ﴿سُبْحَانَ الَّذِي﴾، فقال: \"تنزيه الله عن كل سوء\" (٨) ويكون سبحان الله بمعنى التعجب، قال الأعشى:\n_________\n(١) في (أ)، (ز): التميمي حدثنا عبد الرحمن بن خالد، والمثبت من \"تهذيب الكمال\" للمزي، ومن \"المستدرك\" للحاكم ١/ ٥٠٢.\n(٢) عبد الرحمن بن حماد بن عمران بن موسى بن طلحة بن عبيد الله - ﵁ -، روى عنه عبيد الله بن عائشة، قال أبو حاتم: منكر الحديث، وقال ابن حبان: ساقط الاحتجاج به. \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٢٦، \"المجروحين\" لابن حبان ٣/ ٦٠.\n(٣) أبو عمر الكوفي، المقرئ متروك الحديث مع إمامته في القراءة.\n(٤) التيمي، صدوق يخطئ.\n(٥) يحيى بن طلحة بن عبيد الله، ثقة.\n(٦) صحابي جليل.\n(٧) في (ز): رسول الله.\n(٨) [١٦٧٥] الحكم على الإسناد:\nفيه حفص بن سليمان، متروك الحديث، عبد الرحمن بن حماد منكر الحديث والوزان لم يذكر بجرح أو تعديل.\nالتخريج:\nوالحديث كما سبق أخرجه الحاكم في \"المستدرك\" وصححه ولكن تعقبه الذهبي وابن حبان لأجل عبد الرحمن بن حماد وحفص بن سليمان إلا أن الثوري رواه عن عثمان بن موهب، عن موسى بن طلحة، عن النبي - ﷺ - نحوه، رواه الطبري في \"جامع البيان\" ١٥/ ٢، وهذا مرسل، قال الدارقطني: والمرسل أصح. \"العلل\" ٤/ ٢٠٨.","vol":"16","page":175},{"text":"أقول لما جاءني فخره ... سبحان من علقمة الفاخر\n﴿مِنَ الْمَسْجِدِ الْحَرَامِ﴾ اختفوا فيه فقال بعضهم: كان إسراء (رسول الله) (١) - ﷺ - من مسجد مكة. يدل عليه:\n[١٦٧٦] ما أخبرنا عبد الله بن حامد (٢)، قال: أخبرنا مكي بن عبدان (٣)، قال: حدثنا عبد الله بن هاشم (٤)، حدثنا يحيى بن سعيد (٥)، قال: حدثنا هشام الدستوائي (٦)، قال: حدثنا قتادة (٧)، عن أنس (بن مالك ﵁) (٨)، عن مالك بن صعصعة (٩) ﵁؛ أن النبي - ﷺ - قال (١٠): ..\n_________\n(١) في (ز): النبي.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) أبو حاتم التميمي، المحدث، الثقة المتقن.\n(٤) أبو عبد الرحمن الطوسي، ئقه.\n(٥) أبو سعيد القطان، البصري ثقة حافظ إمام قدوة.\n(٦) أبو بكر الدستوائي، ثقة ثبت، وقد رمي بالقدر.\n(٧) أبو الخطاب السدوسي، ثقة ثبت.\n(٨) سقط من (ز).\n(٩) مالك بن صعصعة بن عدي بن مالك بن غنم بن عدي بن عامر بن عدي بن النجار الأنصاري كما ذكره الحافظ ابن حجر في \"الإصابة\" ٣/ ٣٤٦.\n(١٠) [١٦٧٦] الحكم على الإسناد:\nرواته ثقات إلا الوزان، لم يذكر بجرح أو تعديل.\nالتخريج:\nبهذا الإسناد أخرجه الشيخان في صحيحيهما: الإمام البخاري في كتاب بدء الخلق، باب ذكر الملائكة (٣٢٠٧) ولفظه: \"بينا أنا عند البيت -وذكر: يعني =","vol":"16","page":176},{"text":"ورواه أيضًا شريك (١)، عن أنس ﵁، عن النبي - ﷺ - (٢).\n_________\n= الرجل بين الرجلين- فأتيت بطست من ذهب ملئ حكمة وإيمانًا فشق من النحر إلى مراق البطن بماء زمزم ثم ملئ حكمة وإيمانًا وأتيت بدابة .. \" الحديث.\nوفي كتاب مناقب الأنصار، باب المعراج (٣٨٨٧) ولفظه: \"بينا أنا في الحطيم -وربما قال: في الحجر- مضطجعًا إذا أتاني آت فقدْ- فشقّ ما بين هذِه إلى هذِه فاستخرج قلبي بطست من ذهب مملوءة إيمانًا فغسل قلبي ثم حشي ثم أعيد ثم أثيت بدابة .. \" الحديث، وأخرجه الإمام مسلم كتاب الإيمان، باب الإسراء برسول الله - ﷺ - (١٦٤) بزيادة عن مالك بن صعصعة (رجل من قومه) قال، قال نبي الله - ﷺ -: \"بينا أنا عند البيت بين النائم واليقظان إذ سمعت قائلًا يقول: أحد الثلاثة بين الرجلين فأتيت فانطلق بي فأتيت بطست فيها من ماء زمزم فشرح صدري إلى كذا وكذا .. \".\nأما قول ابن عبد البر في \"الاستيعاب\" على هامش \"الإصابة\" لابن حجر ٣/ ٣٧٤: أنه مازني من بني مازن بن النجار، وأشار إليه الحافظ، وكذلك قال النووي في \"تهذيب الأسماء واللغات\" ٢/ ٣٨٨ (٥٤٧) فهذا اشتباه من قول ابن سعد في \"الطبقات الكبرى\" ٣/ ٥١٧: ومن مازن بن النجار قيس بن أبي صعصعة واسم صعصعة عمرو بن زيد بن عوف بن مبذول بن عمر بن غنم بن مازن. فينبغي الانتباه للفرق بين صعصعة بن عدي وبين أبي صعصعة عمرو بن زيد المازني.\n(١) أبو عبد الله القاضي: صدوق، يخطئ كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة.\n(٢) التخريج:\nوالحديث المشار إليه أيضًا أخرجه البخاري في كتاب التوحيد باب قوله تعالى\n﴿وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا﴾ [النساء: ١٦٤] (٧٥١٧)، بسنده إلى شريك بن\nعبد الله قال: سمعت أنس بن مالك يقول: ليلة أسري برسول الله - ﷺ - من مسجد\nالكعبة: أنه جاءه ثلاثة نفر قبل أن يوحى إليه وهو نائم في المسجد الحرام فقال\nأيهم هو؟ فقال: أوسطهم هو خيرهم، وقال آخرهم: خذوا خيرهم .. فتولاه\nمنهم جبريل فشق ما بين نحره إلى لبته .. الحديث، ونحوه الإمام مسلم في كتاب\nالإيمان، باب الإسراء برسول الله - ﷺ - (١٦٢) مختصرًا، وقد أجاب الحافظ في =","vol":"16","page":177},{"text":"وروى عمرو بن عبيد، عن الحسن مرسلًا قال: قال رسول الله - ﷺ -: \"بينا أنا في المسجد الحرام، في الحجر (عن البيت) (١) بين النائم واليقظان إذ أتاني جبريل -﵇- بالبراق .. \" وذكر حديث المعراج (٢).\nوقال آخرون: عرج برسول الله - ﷺ - من دار أمّ هانئ بنت أبي طالب، أخت علي ﵄ (٣) وزوجها هبيرة بن أبي وهب المخزومي (٤).\nقالوا: ومعنى قوله تعالى: ﴿مِنَ الْمَسْجِدِ الْحَرَامِ﴾ من الحرم؛ لأن الحرم كله مسجد، يدل عليه\n[١٦٧٧] ما أخبرنا شيبة بن محمد (٥)، قال: أخبرنا علي بن محمد الوراق (٦)، قال: أخبرنا أحمد بن محمد بن نصر (٧)، قال: حدثنا\n_________\n= \"فتح الباري\" ١٣/ ٤٨٠ عما استشكل العلماء من هذا الحديث قوله: قبل أن يوحى إليه فليراجع.\n(١) زيادة من (ز)، وهو اشتباه من حديث البخاري ولكن ليس فيه: في الحجر.\n(٢) أسنده الطبري في \"جامع البيان\" ١٥/ ٣ بطريق ابن حميد قال: ثنا سلمة قال: قال محمد بن إسحاق: ثنا عمرو بن عبد الرحمن بن الحسن قال: قال رسول الله - ﷺ - .. الحديث.\n(٣) في (ز): ﵉.\n(٤) هبيرة بن أبي وهب بن عمرو بن عائذ بن عمران بن مخزوم فر عن الإسلام يوم الفتح، فمات كافزا طريذا بنجران.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) أبو الحسن الفوري الوراق، لم يذكر بجرح أو تعديل.\n(٧) أبو نصر النيسابوري، لم يذكر بجرح أو تعديل.","vol":"16","page":178},{"text":"يوسف بن بلال (١) عن محمد بن مروان (٢)، عن الكلبي (٣)، عن أبي صالح باذان (٤)، عن أُم هانئ بنت أبي طالب (٥) ﵂ أنها كانت تقول: ما أسري برسول الله - ﷺ - إلا وهو في بيتي نائم عندي تلك الليلة، فصلى في بيتي العشاء الآخر فصليت معه ثم قمت فنمت وتركته في مصلاه فلم أنتبه تلك الليلة حتى أنبهني إلى (٦) صلاة الغداة، قال: \"قومي يا أم هاني أحدثك العجب\" فقلت: كل حديثك عجب بأبي أنت وأمي، فقام وصلى الغداة وصليت معه، فلما انصرف قال: \"يا أم هانئ! لقد صليت معكم العشاء الآخر كما رأيتِ بهذا الوادي، ثم أتاني جبريل -﵇- وأنا في مصلاي هذا فقال: يا محمد! اخرج، فخرجت إلى الباب، فإذا ملك واقف على دابة فقال لي: اركب فركبت فسارت بي نحو بيت المقدس، فإذا أتيت على واد طالت يدا الدابة وقصرت رجلاها، وإذا أتيت على عقبة طالت رجلاها وقصرت يداها حتى انتهيت إلى بيت المقدس\n_________\n(١) السعدي، لم يذكر بجرح أو تعديل.\n(٢) السدي، الأصغر، كوفي متهم بالكذب.\n(٣) أبو النضر، متهم بالكذب ورمي بالرفض.\n(٤) ويقال: باذام، ضعيف يرسل.\n(٥) أم هانئ بنت أبي طالب القرشية الهاشمية أخت علي بن أبي طالب، أسلمت عام الفتح وكانت تحت هبيرة بن أبي وهب المخزومي وقد خطبها رسول الله - ﷺ - \"الإصابة\" لابن حجر ٨/ ٣١٧.\n(٦) في (ز): لصلاة الغداة.","vol":"16","page":179},{"text":"فصليت فيه ثم صليت الغداة معكم الآن كما ترين\" (١).\n_________\n(١) [١٦٧٧] الحكم على الإسناد:\nالحديث بهذا الإسناد منكر لأجل محمد بن مروان السدي ومحمد بن السائب الكلبي.\nالتخريج:\nأخرج الطبري بطريق ابن حميد، قال: ثنا سلمة، قال: ثنا محمد بن إسحاق، قال: حدثني محمد بن السائب عن أبي صالح، عن أم هانئ في مسرى النبي - ﷺ - أنها كانت تقول: ما أُسري برسول الله - ﷺ - إلا وهو في بيتي نائم عندي تلك الليلة، فصلى العشاء الآخر ثم نام ونمنا، فلما كان قبيل الفجر، أهبنا رسول الله - ﷺ - فلما صلى الصبح وصلينا معه قال: \"يا أُم هانئ لقد صليت معكم العشاء الآخر كما رأيت بهذا الوادي ثم جئت بيت المقدس فصليت فيه، ثم صليت صلاة الغداة معكم الآن كما ترين\" والحديثين ذكر صلاة العشاء الأخير وصلاة الغداة -الفجر- قبل الإسراء، وفي الصحيحين: أن أبا مسعود الأنصاري قال: يا مغيرة! أليس قد علمت أن جبريل نزل فصلى، فصلى رسول الله - ﷺ - ثم صلى فصلى رسول الله - ﷺ - ثم صلى فصلى رسول الله - ﷺ - .. ثم قال: \"بهذا أمرت\"، أخرجه البخاري في بداية كتاب مواقيت الصلاة (٥٢١)، ومسلم في كتاب المساجد، باب أوقات الصلاة (٦١٥)، وعند الطبري برواية نافع بن جبير وغيره: لما أصبح النبي - ﷺ - من ليلة الذي أُسري به فيها، ولم يرعه إلا جبريل فنزل حين زاغت الشمس، فلذلك سميت الأولى .. الحديث. \"مصنف عبد الرزاق\" ١/ ٥٣٢، (٢٠٣٠).\nوقال القرطبي: قال يونس بن بكير: وقال ابن إسحاق: ثم إن جبريل -﵇- أتى النبي - ﷺ - حين فرضت عليه الصلاة -يعني: في الإسراء- فهمز له بعقبه في ناحية الوادي فانفجرت عين ماء فتوضأ جبريل ومحمد -﵉- ينظر فوضأ وجهه واستنشق وتمضمض.\nومسح برأسه وأذنيه ورجليه إلى الكعبين ونضح فرجه ثم قام يصلي ركعتين بأربع سجدات فرجع رسول الله - ﷺ - وقد أقر الله عينه وطابت نفسه، وجاء ما يجب من =","vol":"16","page":180},{"text":"وقال مقاتل: كان (١) الإسراء قبل الهجرة بسنة (٢) ﴿إِلَى الْمَسْجِدِ الْأَقْصَى﴾ يعني: بيت المقدس، سمي أقصى؛ لأنه أبعد المساجد التي تزار ﴿الَّذِي بَارَكْنَا حَوْلَهُ﴾ بالماء والأنهار والأشجار والثمار.\nوقال مجاهد: سماه مباركًا؛ لأنه مقر الأنبياء وفيه مهبط الملائكة والوحي، وفيه (٣) الصخرة وإليه (٤) يحشر الناس يوم القيامة ﴿لِنُرِيَهُ مِنْ آيَاتِنَا﴾ من عجائب أمرنا ﴿إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ﴾ فأما حديث المسرى فاقتصرت فيه على الأخبار المشهورة المأثورة (دون المراسيل) (٥) دون المناكير والأحاديث الواهية الأسانيد وجمعتها على نسق واحد مختصر\n_________\n= أمر الله تعالى، فأخذ رسول الله - ﷺ - بيد خديجة ثم أتى بها العين فتوضأ كما توضأ جبريل، ثم ركع ركعتين هو وخديجة، ثم كان هو وخديجة يصليان سواء. \"الجامع لأحكام القرآن\" ١٠/ ٢١٠ - ٢١١.\n(١) في (ز): كانت ليلة.\n(٢) وهذا يعارض ما سبق: ثم كان هو وخديجة يصليان سواء.\n(٣) في (ز): هي.\n(٤) في نسخ المخطوط (منه) والمثبت لأجل أحاديث أشراط الساعة منها حديث حذيفة - ﵁ - قال: اطلع النبي - ﷺ - ونحن نتذاكر .. الساعة قال: أنها لن تقوم حتى ترون قبلها عشر آيات فذكر الدخان والدجال .. وآخر ذلك نار تخرج من اليمن تطرد الناس إلى محشرهم. \"صحيح مسلم\" كتاب الفتن، باب ما يكون من فتوحات (٢٩٠١)، وعند الترمذي من حديث عبد الله بن عمر - ﵄- مرفوعًا: \"ستخرج نار من حضرموت أو من نحو بحر حضرموت قبل يوم القيامة تحشر الناس\"، قالوا: يا رسول الله فما تأمرنا؟ فقال: \"عليكم بالشام\". \"جامع الترمذي\" كتاب الفتن، باب لا تقوم الساعة حتى تخرج نار قبل الحجاز (٢٢١٧).\n(٥) سقط من (ز).","vol":"16","page":181},{"text":"ليكون أحلى في الاستماع وأدنى إلى الانتفاع (١).\n[١٦٧٨] وهو ما أخبرنا أبو محمد عبد الله بن حامد الوزان (٢)، قال: أخبرنا (أبو حاتم) (٣) مكي بن عبدان (٤)، قال: حدثنا عبد الله ابن هاشم بن حيان (٥)، قال: حدثنا يحيى بن سعيد القطان (٦)، قال: حدثنا هشام الدستوائي (٧).\n[١٦٧٩] وأخبرنا عبد الله بن حامد، قال: أخبرنا مكي بن عبدان، قال: حدثنا محمد بن يحيى (٨)، قال: حدثنا عبد الصمد (٩)، قال: حدثنا هشام (١٠)، عن قتادة (١١)، عن أنس ﵁ (١٢). [١٦٨٠] وأخبرنا عبد الله بن حامد (١٣)، قال: أخبرنا مكي بن\n_________\n(١) في (أ): الانقطاع.\n(٢)، لم يذكر بجرح أو تعديل.\n(٣) سقط من (ز).\n(٤) التميمي، الثقة، المتقن.\n(٥) أبو عبد الرحمن، الطوسي، ثقة.\n(٦) أبو سعيد القطان التميمي البصري، ثقة متقن حافظ إمام قدوة.\n(٧) أبو بكر البصري الدستوائي، ثقة، ثبت، وقد رمي بالقدر.\n(٨) الذهلي النيسابوري، ثقة حافظ، جليل.\n(٩) التنوري، أبو سهل، صدوق، ثبت في شعبة.\n(١٠) أبو بكر البصري الدستوائي، ثقة، ثبت، وقد رمي بالقدر.\n(١١) أبو الخطاب السدوسي، ثقة ثبت.\n(١٢) [١٦٧٨ - ١٦٧٩] الحكم على الإسناد:\nرواته ثقات إلا الوزان لم يذكر بجرح أو تعديل.\n(١٣) لم يذكر بجرح أو تعديل.","vol":"16","page":182},{"text":"عبدان (١)، قال: حدثنا أحمد بن يوسف القصير (٢)، قال: حدثنا (٣) ابن شوذب (٤) بواسط، قال: أخبرنا إبراهيم بن معاوية (٥) بن جبلة، قال: حدثنا هدبة بن خالد (٦)، قال: حدثنا همام (٧) (٨).\n[١٦٨١] وأخبرنا عبد الله بن حامد (٩)، قال: حدثنا مكي (١٠)، قال: حدثنا أبو الأزهر (١١)، قال: حدثنا عبد الصمد (١٢)، قال:\n_________\n(١) الثقة، المتقن.\n(٢) المعروف بـ (حمدان)، ثقة، حافظ.\n(٣) في (ز): أخبرنا مكان حدثنا وبالعكس، وتكرر هذا الخلاف في النسخ.\n(٤) لم يتبين لي من هو.\n(٥) في (ز): معمر، ولم أجده، والظاهر أن المصنف يظهر بإكثار هذِه الطرق مضاهاة الشيخين -البخاري ومسلم- ويضرب الصفح عن ذكرهما ويلتقي بشيوخهما ومنهم أحمد بن يوسف وهدبة بن خالد وهما معاصران ومن طبقة واحدة، ثم يدخل بينهما الرواة المجهولين، فلم يأت بإسناد صحيح ولم يستحسن ذكر الشيخين أو الصحيحين.\nولقد أجاد تلميذ المصنف -الواحدي- حيث قال: والأخبار في قصة الإسراء كثيرة نقتصر منها على حديث أنس الذي أجمع الشيخان على صحته. \"الوسيط\" ٣/ ٩٤.\n(٦) هدبة بن خالد بن الأسود القيسي أبو خالد البصري، صدوق، لا بأس به.\n(٧) همام بن يحيى بن دينار العوذي البصري، ثقة.\n(٨) [١٦٨٠] الحكم على الإسناد:\nفيه ابن شوذب وإبراهيم بن معاوية مجهولان، الوزان لم يذكر بجرح أو تعديل.\n(٩) لم يذكر بجرح أو تعديل.\n(١٠) الثقة المتقن.\n(١١) أحمد بن الأزهر، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(١٢) صدوق.","vol":"16","page":183},{"text":"حدثنا همام (١).\n[١٦٨٢] وأخبرنا عبد الله (٢) قال: حدثنا مكي (بن عبدان) (٣) (٤) قال: حدثنا أحمد بن يوسف (٥)، قال: حدثنا عمرو بن عاصم الكلابي (٦)، قال: حدثنا همام (٧)، عن قتادة (٨)، عن أنس - ﵁ -.\n[١٦٨٣] وأخبرنا عبد الله بن حامد الوزان (٩)، قال: أخبرنا مكي (١٠)، قال: حدثنا محمد بن يحيى (١١)، قال: حدثنا (عبد الوهاب ابن عطاء) (١٢) عن سعيد (١٣)، عن قتادة (١٤)، عن أنس بن مالك، عن\n_________\n(١) العوذي البصري، ثقة، ربما وهم.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) سقط من (ز) وفيها: محمد بن يوسف، وقد تقدم في السند السابق.\n(٤) الثقة المتقن.\n(٥) ثقة، حافظ.\n(٦) عمرو بن عاصم الكلابي ذكره ابن حبان في \"الثقات\"، قال ابن حجر: صدوق في حفظه شيء، مات سنة (٢١٣ هـ) روى له الجماعة. \"الثقات\" لابن حبان ٨/ ٤٨١، \"التهذيب\" للمزي ٢٢/ ٨٧، \"تهذيب التهذيب\" لابن حجر ٨/ ٨٧.\n(٧) العوذي البصري، ثقة، ربما وهم.\n(٨) أبو الخطاب السدوسي، ثقة ثبت.\n(٩) سقط من (ز)، لم يذكر بجرح أو تعديل.\n(١٠) الثقة، المتقن.\n(١١) \"الذهلي\" ثقة، حافظ، جليل.\n(١٢) هكذا في (ز)، وفي (أ): عبد الله الوهاني عن، والمثبت هو الصحيح أبو نصر البصري، صدوق، ربما أخطأ.\n(١٣) ابن أبي عروبة، ثقة حافظ، اختلط بأخرة، لكنه كثير التدليس.\n(١٤) أبو الخطاب السدوسي، ثقة ثبت.","vol":"16","page":184},{"text":"مالك بن صعصعة (١) - ﵁ - عن النبي - ﷺ - (٢).\n[١٦٨٤] وأخبرنا عبد الله بن حامد الوزان (٣)، قال: حدثني مكي بن عبدان (٤)، قال: حدثنا أحمد بن يوسف الأزدي (٥)، قال: حدثنا حجاج بن منهال (٦)، قال: حدثنا حماد بن سلمة (٧)، عن ثابت (٨)، عن أنس - ﵁ -: أن رسول الله - ﷺ - قال (٩):\n[١٦٨٥] وأخبرنا عبد الله (١٠)، قال: حدثنا مكي (١١) قال: حدثنا أبو الأزهر أحمد بن الأزهر (١٢) قال: حدثنا يحيى بن صالح الوحاظي (١٣)،\n_________\n(١) صحابي جليل.\n(٢) [١٦٨١ - ١٦٨٣] الحكم على الإسناد:\nشيخ المصنف: الوزان لم يذكر بجرح أو تعديل.\n(٣) سقط من (أ). لم يذكر بجرح أو تعديل.\n(٤) الثقة، المتقن.\n(٥) في (ز): الأسدي، ثقة حافظ.\n(٦) أبو محمد السلمي، البصري، ثقة، فاضل.\n(٧) حماد بن سلمة بن دينار، الإمام، أبو سلمة، ثقة، عابد، أثبت الناس في ثابت، تغير حفظه بأخرة.\n(٨) البناني، أبو محمد البصري، ثقة عابد.\n(٩) [١٦٨٤] الحكم على الإسناد:\nرجاله ثقات إلا الوزان فلم يذكر بجرح أو تعديل.\n(١٠) لم يذكر بجرح أو تعديل.\n(١١) المحدث، الثقة المتقن.\n(١٢) صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(١٣) الحمصي، صدوق من أهل الرأي.","vol":"16","page":185},{"text":"ومروان بن محمد (١) قال: حدثنا سعيد بن عبد العزيز الدمشقي (٢) عن يزيد بن أبي مالك (٣)، عن أنس بن مالك - ﵁ - عن رسول الله - ﷺ - (٤).\n[١٦٨٦] وأخبرنا أبو سعيد محمد بن عبد الله بن حمدون (٥)، قال: حدثنا أبو حامد أحمد بن محمد بن الحسن الشرقي (٦)، قال: حدثنا محمد بن يحيى (٧) قال:\n_________\n(١) ابن حسان الأسدي، الدمشقي، ثقة.\n(٢) سعيد بن عبد العزيز بن أبي يحيى التنوخي، أبو محمد، الدمشقي، الفقيه، ثقة إمام، لكنه أختلط في آخر عمره، سواه أحمد بالأوزاعي وقدمه أبو مهر مات سنة (١٦٧ هـ) \"التهذيب\" للمزي ٣/ ١٨٢، \"السير\" للذهبي ٨/ ٣٢.\n(٣) يزيد بن عبد الرحمن بن أبي مالك، هانئ الدمشقي، قاضيها وثقه أبو حاتم، قال\nأبو مسهر: رأى أنسا. قال ابن حجر: صدوق ربما وهم مات سنة (١٣٠ هـ). \"التهذيب\" للمزي ٣٢/ ١٨٩، \"السير\" للذهبي ١٠/ ٣٩، \"التقريب\" لابن حجر (٧٧٤٨).\n(٤) [١٦٨٥] الحكم على الإسناد:\nفيه الوزان لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه النسائي في \"المجتبى\" في كتاب الصلاة، باب فرض الصلاة ١/ ٢٢١ - ٢٢٣ بطريق عمرو بن هشام قال: حدثنا مخلد عن سعيد بن عبد العزيز، به مرفوعًا: قال أتيت بدابة فوق الحمار ودون البغل خطوها عند منتهى طرفها .. الحديث وبالإسناد السابق أخرجه مسلم في صحيحه في كتاب الإيمان، باب الإسراء برسول الله - ﷺ - (١٦٢).\n(٥) أبو سعيد النيسابوري، العالم الزاهد، الصالح، لم يذكر بجرح أو تعديل.\n(٦) ثقة مأمون.\n(٧) الذهلي، ثقة، حافظ، جليل.","vol":"16","page":186},{"text":"حدثنا عبد الرزاق (١)، عن معمر (٢)، عن الزهري (٣)، عن أنس - ﵁ - عن النبي - ﷺ - (٤)\n[١٦٨٧] وأخبرنا عبد الله بن حامد الوزان (٥)، قال: حدثنا (٦) مكي ابن عبدان (٧)، قال: حدثنا أبو الأزهر (٨)، قال: حدثنا أبو النضر هاشم\n_________\n(١) صاحب المصنف، ثقة حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٢) ابن راشد الأزدي، ثقة ثابت فاضل إلا أن في روايته شيئا.\n(٣) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٤) [١٦٨٦] الحكم على الإسناد:\nفيه ابن حمدون لم يذكر بجرح أو تعديل.\nالتخريج:\nقال الإمام عبد الرزاق في \"المصنف\": قال معمر: قال الزهري: وأخبرني أنس بن مالك - ﵁ - أن النبي - ﷺ - فرضت عليه الصلوات ليلة أسري به خمسين، ثم نقصت إلى خمس، ثم نودي: يا محمد! ﴿مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ﴾ وإن لك بالخمس خمسين. انتهى، \"المصنف\" ٥/ ٣٢٨، ولكن عند الشيخين من طريق يونس عن ابن شهاب الزهري، عن أنس بن مالك قال: كان أبو ذر - ﵁ - يحدث أن رسول الله - ﷺ - قال: \"فرج سقف بيتي وأنا نائم بمكة فنزل جبريل ففرج صدري .. \" الحديث بطوله، أخرجه البخاري في \"الصحيح\" في أول كتاب الصلاة (٣٤٩)، ومسلم أيضًا في \"الصحيح\" في كتاب الإيمان، باب الإسراء برسول الله - ﷺ - (١٦٣).\n(٥) لم يذكر بجرح أو تعديل.\n(٦) في (ز): أخبرنا.\n(٧) المحدث، الثقة المتقن.\n(٨) صدوق، كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.","vol":"16","page":187},{"text":"ابن القاسم (١) قال: حدثنا أبو جعفر عيسى بن عبد الله (٢) السعدي (٣) أبي العالية (٤) -أو غيره- عن أبي هريرة - ﵁ - عن النبي - ﷺ - (٥):\n[١٦٨٨] وأخبرنا أبو صالح شعيب بن أبي الحسين البيهقي (٦) قال: حدثنا مكي بن عبدان (٧) قال: حدثنا أبو الأزهر (٨) قال:\n_________\n(١) القيصر، ثقة ثبت.\n(٢) أبو جعفر الرازي، التميمي، صدوق سيئ الحفظ خصوصا عن مغيرة.\n(٣) في المراجع المتداولة: الرازي، كما سبق.\n(٤) رفيع بن مهران، ثقة كثير الإرسال.\n(٥) [١٦٨٧] الحكم على الإسناد:\nفيه: الوظان، لم يذكر بجرح أو تعديل وأبو جعفر صدوق سيئ الحفظ، والظاهر أن هذا الإسناد فيه أيضًا سقط، بين أبي جعفر وأبي العالية؛ لأن الطبري أخرجه في تفسيره عن طريقين: علي بن سهل قال: حدثنا: حجاج قال: أخبرنا أبو جعفر الرازي عن الربيع بن أنس، عن أبي العالية الرياحي، عن أبي هريرة أو غيره -شك أبو جعفر- في قول الله ﷿ ﴿سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ﴾ الآية، قال: جاء جبريل إلى النبي - ﷺ - ومعه ميكائيل .. الحديث بطوله.\nومن طريق محمد بن عبيد الله قال: أخبرنا أبو النضر هاشم بن القاسم قال: حدثنا أبو جعفر الرازي عن الربيع بن أنس، عن أبي العالية -أو غيره- شك أبو جعفر عن أبي هريرة .. نحوه. \"جامع البيان\" ١٥/ ٦ - ١١.\nوقال ابن أبي حاتم: حدثنا محمد بن عبد الله بن نمير، حدثنا يونس بن بكير، حدثنا عيسى بن عبد الله التميمي -يعني: أبا جعفر الرازي- عن الربيع بن أنس البكري عن أبي العالية -أو غيره- عن أبي هريرة - ﵁ - .. ونحوه. \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٣٠٩ (١٣١٨٤).\n(٦) أبو صالح البيهقي مستور من أهل النواحي.\n(٧) المحدث، الثقة المتقن.\n(٨) صدوق، كان يحفظ ثم كبر، فصار كتابه اثبت من حفظه.","vol":"16","page":188},{"text":"حدثنا روخ بن عبادة (١) قال: حدثنا (صالح بن أبي الأخضر) (٢) قال أخبرني ابن شهاب (٣) قال: سمعت سعيد بن المسيب (٤) يحدث عن أبي هريرة - ﵁ - عن رسول الله - ﷺ - (٥).\n[١٦٨٩] وأخبرنا محمد بن عبد الله بن حمدون (٦) قال: أخبرنا أحمد بن محمد بن الحسن (٧) قال: حدثنا محمد بن يحيى (٨) قال: حدثنا محمد بن كثير الصنعاني (٩)،\n_________\n(١) أبو محمد القيسي البصري، ثقة فاضل، له تصانيف.\n(٢) في (ز): صالح عن أبي الأخضر، وهو تصحيف؛ والمثبت الصواب، صالح بن أبي الأخضر، اليمامي ثم البصري، ضعفه ابن معين ولينه البخاري مات بعد سنة (١٤٠ هـ) \"التهذيب\" للمزي ١٣/ ٨، \"السير\" للذهبي ١٣/ ٣٤٤.\n(٣) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٤) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٥) [١٦٨٨] الحكم على الإسناد:\nفيه ابن أبي الأخضر ضعيف يعتبر به، والبيهقي مستور.\nالتخريج:\nحديث الزهري عن سعيد، عن أبي هريرة مرفوعًا: ليلة أُسري بي رأيت موسى .. الخ. أيضًا متفق عليه، أخرجه الإمام البخاري في كتاب أحاديث الأنبياء -باب قول الله تعالى: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (٩)﴾ (٣٣٩٤)، والإمام مسلم في كتاب الأيمان، باب الإسراء برسول الله - ﷺ - (١٦٨)، كلاهما من طريق معمر، عن الزهري.\n(٦) العالم، الزاهد، الصالح.\n(٧) ثقة مأمون.\n(٨) ثقة، حافظ، جليل.\n(٩) محمد بن كثير بن أبي عطاء الصنعاني من صنعاء دمشق ضعفه أحمد، وقال ابن =","vol":"16","page":189},{"text":"عن معمر (١)، عن الزهري (٢)، عن عروة (٣)، عن عائشة - ﵂-، عن النبي - ﷺ - (٤).\n[١٦٩٠] و(أخبرنا محمد بن عبد الله (٥) قال:) (٦) أخبرنا أبو حامد ابن الشرقي (٧) قال: حدثنا محمد بن يحيى (٨) قال: حدثنا عبد الرزاق (٩)،\n_________\n= حجر: صدوق كثير الغلط.\n\"السير\" للذهبي ١٩/ ٣٦٦، \"التقريب\" لابن حجر (٦٢٥١).\n(١) ثقة، ثابت فاضل، إلا أن في روايته شيئا.\n(٢) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٣) ابن الزبير، ثقة.\n(٤) [١٦٨٩] الحكم على الإسناد:\nفيه محمد بن كثير صدوق كثير الغلط.\nالتخريج:\nحديث عائشة ﵂ قالت: الصلاة -وعند مسلم: أن الصلاة- أول ما فرضت ركعتين فأقرت صلاة السفر وأتمت صلاة الحضر. أخرجه البخاري في أبواب تقصير الصلاة، باب يقصر إذا خرج من موضعه (١٠٩٠)، والإمام مسلم في كتاب صلاة المسافرين (٦٨٥)، وكذلك أخرجه ابن خزيمة في \"صحيحه\" ١/ ١٥٦، باب ذكر فرض الصلوات الخمس من عدد الركعة (٣٥٣)، ولم أجد أحدًا ذكره بإسناد المصنف فكأنه يحيد عن طريق الصحيحين استدراكًا عليهما ومضاهاةً لأبي عبد الله الحاكم النيسابوري.\n(٥) العالم، الزاهد، الصالح.\n(٦) سقط مكرر في (ز).\n(٧) ثقة مأمون.\n(٨) ثقة، حافظ، جليل.\n(٩) ثقة حافظ، عمي في آخر عمره فتغير وكان يتشيع.","vol":"16","page":190},{"text":"قال: أخبرنا معمر (١) عن الزهري (٢)، عن أبي سلمة بن عبد الرحمن (٣) قال: سمعت جابر بن عبد الله - ﵄- يقول: قال رسول الله - ﷺ - (٤).\n[١٦٩١] وأخبرنا أبو الحسن العبدري (٥) وأبو القاسم السمري (٦) قالا: حدثنا (٧) العباس بن منصور بن العباس (٨) قال: حدثنا عُتيق بن محمد (٩) قال: حدثنا إسحاق بن بشر القرشي (١٠) قال: حدثنا ابن جريج (١١) عن مجاهد (١٢)، عن ابن عباس - ﵄-،\n_________\n(١) ثقة، ثابت فاضل، إلا أن في روايته شيئا.\n(٢) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٣) ثقة مكثر.\n(٤) [١٦٩٠] الحكم على الإسناد:\nرجاله ثقات إلا شيخ المصنف فصالح.\nالتخريج:\nفي \"مصنف عبد الرزاق\" ٥/ ٣٢٩: قال معمر: قال الزهري: وأخبرني أبو سلمة عن جابر مرفوعًا: قمت في الحجر حين كذبني قومي فرفع لي بيت المقدس حتى جعلت أنعت لهم. وعند مسلم من طريق عقيل عن الزهري نحوه في كتاب الإيمان (١٧٠).\n(٥) في (ز): العبدوسي، لم أجده.\n(٦) أبو القاسم السمري لم أجده.\n(٧) في (ز): أخبرنا.\n(٨) أبو الفضل الفرند آباذي، لم يذكر بجرح أو تعديل ..\n(٩) أبو بكر الحرشي، لم يذكر بجرح أو تعديل.\n(١٠) أبو حذيفة البخاري، كذاب.\n(١١) عبد الملك بن عبد العزيز ثقة فقيه فاضل، كان يدلس ويرسل.\n(١٢) أبو الحجاج المخزومي، ثقة إمام في التفسير وفي العلم.","vol":"16","page":191},{"text":"وعن جويبر (١) وابن خليفة (٢)، عن الضحاك (٣)، عن ابن عباس - ﵁ما (٤).\n[١٦٩٢] وأخبرنا شعيب بن محمد (٥) قال: أخبرنا مكي بن عبدان (٦) قال: حدثنا أحمد بن الأزهر (٧) قال: حدثنا روح بن عبادة (٨) قال: حدثنا عوف (٩) عن زرارة بن أوفى (١٠)، عن ابن عباس - ﵄- (عن رسول الله - ﷺ -) (١١) (١٢).\n_________\n(١) أبو القاسم البلخي، ضعيف جدًّا.\n(٢) أبو بكر الحناط، صدوق رمي بالتشيع.\n(٣) ابن مزاحم الهلالي صدوق كثير الإرسال.\n(٤) [١٦٩١] الحكم على الإسناد:\nفيه إسحاق بن بشر كذاب، ومن لم أجده، ومن لم يذكر بجرح أو تعديل والطريق الثاني فيه جويبر ضعيف، والضحاك لم يسمع من ابن عباس. فالعجب من المصنف يذكر مثل هذِه الأسانيد بعد دعوى الاقتصار -في حديث المسرى- على الأخبار المشهورة المأثورة دون المراسيل، ودون المناكير والأحاديث الواهية.\n(٥) أبو صالح البيهقي، مستور من أهل النواحي.\n(٦) المحدث، الثقة المتقن.\n(٧) صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٨) أبو محمد البصري، ثقة، فاضل له تصانيف.\n(٩) الأعرابي العبدي، ثقة، رمي بالقدر وبالتشيع.\n(١٠) في نسخ المخطوط: زرارة بن أبي أوفى، ولكن المثبت كما في كتب الرجال: زرارة بن أوفى، أبو حاجب العامري الحرشي، قاضي البصرة، ثقة.\n(١١) زيادة من (ز).\n(١٢) [١٦٩٢] الحكم على الإسناد:\nفيه شعيب شيخ المصنف مستور.\nالتخريج:\nرواه الإمام أحمد عن محمد بن جعفر وروح بالإسناد المذكور مرفوعًا في =","vol":"16","page":192},{"text":"[١٦٩٣] وأخبرنا الحسن بن محمد بن جعفر (١) قال: حدثنا (٢) الحسن بن محمد بن هارون (٣) قال: حدثنا أحمد بن محمد بن نصر (٤) قال: حدثنا يوسف السعدي (٥) قال: حدثنا السدي (٦) عن محمد بن السائب (٧) عن باذان (٨) عن ابن عباس - ﵄-. (٩)\n_________\n= \"المسند\" ٩/ ٣٠١ (٢٨١٩) والبيهقي في طريقين يلتقيان على عوف، كذلك في \"دلائل النبوة\" ٢/ ٣٦٣ - ٣٦٤.\n(١) أبو القاسم الحبيبي: قيل كذبه الحاكم.\n(٢) في (ز): أخبرنا.\n(٣) أبو علي الفارمي، كان موثقًا.\n(٤) اللباد الفقيه، لم يذكر بجرح أو تعديل.\n(٥) ابن بلال السعدي، لم يذكر بجرح أو تعديل.\n(٦) السدي الصغير، متهم بالكذب.\n(٧) من (ز) الكلبي. متهم بالكذب، رمي بالرفض.\n(٨) أبو صالح مولى أم هاني، ضعيف.\n(٩) [١٦٩٣] الحكم على الإسناد:\nآفته السدي والكلبي، وكذا أبو صالح. لكن الحديث صح من طرق أخرى كما سيأتي.\nالتخريج:\nأخرجه مسلم في \"صحيحه\" -كتاب الإيمان- طريق محمد بن المثنى وابن بشار -قال ابن المثنى: حدثنا- محمد بن جعفر، حدثنا شعبة عن قتادة قال: سمعت أبا العالية يقول: حدثني ابن عم نبيكم - ﷺ - يعني: ابن عباس - ﵁ - قال: ذكر رسول الله - ﷺ - حين أسري به .. الحديث (١٦٥)، وفي \"مسند الإمام أحمد\" ١/ ٣٠٩ (٢٨٢١) من طريق أبي عمر الضرير، أنا حماد بن سلمة عن عطاء بن السائب عن سعيد بن جبير، عن ابن عباس - ﵄- مرفوعًا لما كانت الليلة التي أسري فيها أتت =","vol":"16","page":193},{"text":"(عن رسول الله - ﷺ -) (١) دخل حديث (٢) بعضهم في بعض وقالوا: قال رسول الله - ﷺ -: \"لما كانت ليلة أسري بي وأنا بمكة بين النائم واليقظان جاءني جبريل -﵇- وقال (٣): يا محمد قم، فقمت، فإذا جبريل ومعه ميكائيل ﵉ فقال جبريل لميكائيل ﵉: ائتني بطست من ماء زمزم لكيما أطهر قلبه واشرح له صدره قال: فشق يطني فغسله ثلات مرات واختلف إليه ميكائيل -﵇- بثلاث طساس (٤) من ماء زمزم فشرح صدري ونزع ما كان فيه من غل وملأه حلمًا وعلما وإيمانًا وختم بين كتفي بخاتم النبوة، ثم أخذ جبريل -﵇- بيدي حتى انتهى بي إلى سقاية زمزم فقال للملك:\n_________\n= علي رائحة طيبة .. الحديث، وقال الطبري: حدثنا ابن حميد قال: حدثنا سلمة قال: حدثنا محمد بن إسحاق قال: حدثني محمد بن السائب عن أبي صالح بن باذام، عن أم هاني بنت أبي طالب في مسرى النبي - ﷺ - أنها كانت تقول ما أسري برسول الله - ﷺ - إلا وهو في بيتي نائم عندي .. الحديث. \"جامع البيان\" ١٥/ ٢.\n(١) من (ز).\n(٢) في (ز): كلام.\n(٣) عند الطبري في \"جامع البيان\" ١٥/ ٦، وعند السيوطي في \"الدر المنثور\" ٤/ ٢٦٨ من حديث أبي هريرة - ﵁ -: جاء جبريل إلى النبي - ﷺ - ومعه ميكائيل، فقال جبريل لميكائيل ائتني بطست من ماء زمزم كيما أطهر قلبه وأشرح صدره، قال: فشق عن بطنه فغسله ثلاث مرات .. فملأه حلمًا وعلمًا وإيمانا ويقينًا وإسلامًا وختم بين كتفيه بخاتم النبوة ثم أتاه بفرس فحمل عليه، كل خطوة منه منتهى طرفه أقصى بصره ... الحديث.\n(٤) عند الطبري في \"جامع البيان\" ١٥/ ٧ بطريق الربيع بن أنس، عن أبي العالية، عن أبي هريرة أو غيره .. طسات.","vol":"16","page":194},{"text":"ائتني بذنوب (١) من ماء زمزم ومن ماء الكوثر فقال: توضأ، فتوضأت، ثم قال لي: انطلق يا محمد، فقلت: إلى أين؟ فقال: إلى ربك ورب كل شيء، فأخذ بيدي وأخرجني من المسجد فإذا بالبراق وهي (٢) دابة فوق الحمار ودون البغل خده كخد الإنسان، وذنبه كذنب البعير، وعرفه كعرف الفرس، وقوائمه كقوائم الإبل، وأظلافه كأظلاف البقر، وصدره كأنه ياقوتة حمراء، وظهره كأنه درة بيضاء، وعليه رحل من رحائل الجنة، وله جناحان في فخذيه يمر مثل البرق خطوته (٣) مثتهى طرفه، فقال لي: أركب، وهي دابة إبراهيم -﵇- التي كان يزور عليها البيت الحرام، فلما وضعت يدي عليه (٤) تشامس واستصعب علي، فقال جبريل -﵇-: مه يا براق، فقال البراق: يا جبريل مس صفراء، فقال جبريل -﵇-: يا محمد هل\n_________\n(١) في (ز): بتور، قال ابن الأثير: الذنوب: الدلو العظيمة، وقيل: لا تسمى ذنوبًا إلا إذا كان فيها ماء، وقد تكرر في الحديث. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٧١ (ذنب)، وفي مادة (تور)، قال: هو إناء من صفر أوحجارة كالإجانة، وقد يتوضأ منه، ومثل هذِه الزيادة الشاذة في حديث الإسراء انفرد بذكرها المصنف.\nوعند الشيخين من حديث مالك بن صعصعة: فأتيت بطست من ذهب ملئ حكمة هايمانًا فشق من النحر إلى مراق البطن ثم غسل البطن بماء زمزم ثم ملئ حكمة وإيمانًا وأتيت بدابة .. الحديث (١٠٣). \"اللؤلؤ والمرجان\".\n(٢) سقط من (أ).\n(٣) في (أ): خطوة.\n(٤) في (أ): عليها.","vol":"16","page":195},{"text":"مسست صفراء؟ قال (١): لا والله إلا (٢) أني مررت يومًا على إساف (٣) ونائلة فمسحت يدي على رؤوسهما، فقلتُ: إن قومًا يعبدونكما من فى ون الله ضلال، فقال جبريل ﵇: يا براق أما تستحي؟ فوالله ما ركبك منذ كنت قط نبي أكرم على الله -﷿- من محمد - ﷺ - قال: فارتعش البراق وانصب عرقًا حياءً مني، ثم خفض لي حتى لزق بالأرض فركبته واستويت عليه فأم بي جبريل - ﷺ - نحو المسجد الأقصى يخطوه البراق مد البصر وجبريل إلى جنبي لا يفوتني ولا أفوته، فبينا أنا في مسيري إذ سمعت (٤) نداء عن يميني فقال: يا محمد على رسلك، يقولها ثلاثًا، فلم ألو عليه (حتى مضيت ثم مضيت حتى) (٥) جاوزته ثم سمعت نداء عن (شمالي كذلك و) (٦) قال لي: على رسلك يا محمد، (يقولها ثلاثًا) (٧) فلم ألو عليه (ثم مضيت حتى (٨) جاوزته فإذا أنا بامرأة عجوز رفعت لي عليها من كل زينة وبهجة تقول: يا محمد إلي، فلم ألتفت إليها، فلما\n_________\n(١) السياق السابق واللاحق بتاء التكلم فكان الأولى هاهنا: قلت، ولعل هذا الشاهد على ضعف الحديث.\n(٢) زيادة من (ز).\n(٣) في (ز): يساف.\n(٤) في (ز) في الموضعين: أتاني.\n(٥) زيادة من (أ)، ولكن في (ز): فلم ألو عليه فجاوزته.\n(٦) في (ز): يساري فـ.\n(٧) زيادة من (ز).\n(٨) زيادة من (أ)، ولكن في (ز): فلم ألو عليه فجاوزته.","vol":"16","page":196},{"text":"جاوزتها قلت: يا جبريل، من هذا الذي ناداني عن يميني؟ قال: داعية اليهود، والذي نفسي بيده لو أجبته لتهودت أمتك من بعدك، والذي ناداك عن شمالك (١) داعية النصارى، والذي نفسي بيده لو أجبته لتنصرت أمتك من بعدك، وأما التي رفعت إليك (٢) بهجتها وزينتها فهي الدنيا ولو لويت إليها (٣) لاختارت أمتك الدنيا على الآخرة، ثم أتيت بإناءين أحدهما لبن والآخر خمر فقيل لي: اشرب أيها شئت، فأخذت اللبن فشربته فقال جبريل -﵇-: أصبت الفطرة أنت وأمتك (٤)، أما لو أخذت الخمر لغوت أمتك من بعدك، قال: ثم سار رسول الله - ﷺ - وسار (٥) معه جبريل -﵇- فأتى على قوم يزرعون ويحصدون في يوم واحد كلما حصدوا عاد كما كان، فقال النبي - ﷺ - لجبريل -﵇-: من هؤلاء؟ قال: هؤلاء المجاهدون في سبيل الله تضاعف لهم الحسنة بسبعمائة ضعف ﴿وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ﴾ (٦) ثم أتى على قوم ترضخ رؤوسهم بالصخرة\n_________\n(١) في (ز): يسارك.\n(٢) في (ز): لك.\n(٣) في (ز): عليها.\n(٤) هذِه الزيادة لم أجدها عند أحد في المراجع الميسرة.\n(٥) زيادة من (ز) وعند الطبري في \"جامع البيان\" ١٥/ ٧.\n(٦) سبأ: ٣٩، عند الطبري -في المرجع السابق- أنفقوا من طريق علي بن سهل قال: حدثنا حجاج قال: أخبرنا أبو جعفر الرازي عن الربيع بن أنس، عن أبي العالية الرياحي، عن أبي هريرة -أو غيره- شك أبو جعفر في قول الله ﴿سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ﴾ الآية قال جاء جبريل .. الحديث بسياق يوافقه سياق المصنف في مواضع ويختلف في مواضع.","vol":"16","page":197},{"text":"كلما رضخت عادت كما كانت لا (يفتر عنهم من ذلك شيء، فقال:) (١) من هؤلاء يا جبريل؟ ! قال: هؤلاء الذين تتثاقل رؤوسهم عن الصلاة المكئوبة (٢).\nثم أتى على قوم على أقبالهم رقاع وعلى أدبارهم رقاع يسرحون كما ئسرح الأنعام على (٣) الضريع والزقوم ورضف جهنم وحجارتها، فقال: ما هؤلاء يا جبريل؟ قال: هؤلاء الذين لا يؤدون (الصدقات من) (٤) أموالهم وما ظلمهم الله شيئًا (٥) وما كان (٦) الله بظلام للعبيد، تم أتي على قوم بين أيديهم لحم في قدر نضيج طيب (٧) ولحم آخر خبيث، فجعلوا يأكلون الخبيث ويدعون النضيج الطيب قلت (٨) ما هؤلاء يا جبريل؟ قال هذا الرجل من أمثك تكون عنده المرأة حلالًا طيبًا (٩) فيأتي امرأة خبيثة (ويبيت معها) (١٠) حتى يصبح، والمرأة\n_________\n(١) في (أ): لا يفزعنّهم من ذلك شيئًا. قلت والمثبت من (ز) وهو الموافق لما عند الطبري.\n(٢) سقط من (ز).\n(٣) في (ز): إسلامي.\n(٤) في (ز)، \"جامع البيان\" للطبري: صدقات أموالهم.\n(٥) زيادة عند الطبري.\n(٦) زيادة من (أ)، وفي (ز): وما ظلمهم وما الله بظلام للعبيد.\n(٧) زيادة من (أ) فقط وعند الطبري: لحم نضيج في قدور ولحم آخر في قدر خبيث فجعلوا يأكلون من النيِّئ.\n(٨) في (ز): قال وعند الطبري: فقال.\n(٩) عند الطبري: الحلال الطيب.\n(١٠) (و) ساقطة من (أ)، وعند الطبري: فيبيت عندها.","vol":"16","page":198},{"text":"تقوم من عند زوجها حلالًا طيبًا فتأتي (الرجل الخبيث) (١) فتبيت معه حى تصبح، ثم أتى على خشبة بالطريق لا يمر بها ثوب إلا شقته ولا شيء آخر (٢) إلا خرقته، فقلت (٣): ما هذا يا جبريل؟ فقال: (هذا مثل قوم من) (٤) أمتك يقعدون على الطريق فيقطعونه.\nثم تلا (٥) ﴿وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ وَتَصُدُّونَ عَنْ سَبِيلِ اللَّهِ﴾ (٦) الآية (٧) ثم أتى على رجل قد جمع حزمة عظيمة لا يستطيع حملها، وهو يزيد عليها فقلت (٨): ما هذا يا جبريل؟ قال: هذا الرجل (٩) من أمتك عليه (أمانات الناس) (١٠) لا يقدر على أدائها وهو يزيد عليها، ثم أتى على قوم تقرض ألسنتهم وشفاههم بمقاريض من حديد، كلما قرضت عادت كما كانت قلت (١١) من\n_________\n(١) عند الطبري: رجلًا خبيثًا.\n(٢) زيادة من (ز).\n(٣) في (ز): فقال، وعند الطبري: قال.\n(٤) في (أ): مثل أمتك.\n(٥) عند الطبري في \"جامع البيان\" ١٥/ ٧: قرأ، وعند البيهقي في \"دلائل النبوة\" ٢/ ٣٩٨ يقول الله -﷿-.\n(٦) الأعراف: ٨٦.\n(٧) زيادة من (ز)، وعند الطبري.\n(٨) في (ز): فقال، وكذلك عند الطبري، وعند البيهقي: فال يا جبريل ما هذا؟\n(٩) هكذا في (ز) وعند الطبري، ولكن في (أ): رجل.\n(١٠) عند البيهقي: أمانة.\n(١١) عند الطبري والبيهقي: لا يفتر عنهم من ذلك شيء قال:","vol":"16","page":199},{"text":"هؤلاء يا جبريل؟ قال (١) هؤلاء خطباء (٢) الفتنة، ثم أتى على (٣) جحر صغير يخرج منه ثور عظيم، فجعل الثور يريد أن يرجع من حيث خرج فلا يستطيع، قال: ما هذا (يا جبريل) (٤)؟ قال: هذا الرجل من أمتك يتكلم بالكلمة العظيمة (تم يندم عليها فـ) (٥) لا يستطيع أن يردها، فال: ثم أتى على واد فوجد ريحًا (طيبة ياردة) (٦) وصوتًا، (قال: ما هذِه الريح الطيبة؟ وما هذا الصوت؟) (٧) قال: هذا صوت الجنة تقول رب اتني (٨) ما وعدتني فقد كثرت (٩) غرفي وإستبرقي وسندسي (١٠) وعبقري ولؤلؤي ومرجاني وفضتي وذهبي وأكوابي وصحافي وأباريقي (١١) وفواكهي وعسلي ولبني وخمري ومائي فأتني بما\n_________\n(١) سقط من (أ) وعند الطبري: فقال.\n(٢) عند البيهقي: خطب، وعند الطبري بزيادة: هؤلاء خطباء أمتك خطباء.\n(٣) في (أ) إلى، وعند البيهقي: على جحر صغير يخرج منه ثور عظيم فجعل الثور.\n(٤) سقط من (ز).\n(٥) في (أ): فيندم عليها و.\n(٦) عند البيهقي باردة طيبة ووجد ريح المسك وسمع، وعند الطبري: باردة طيبة، وفيه ردح المسح وسمع.\n(٧) عند البيهقي: فقال يا جبريل ما هذِه الريح الباردة الطيبة، وريح المسك؟ وعند الطبري: فقال يا جبريل ما هذِه الريح الطيبة الباردة وهذِه الرائحة التي كريح المسك؟\n(٨) في (ز) ائتني، وعند البيهقي: يا رب ائتني بأهلي وبما وعدتني.\n(٩) في (ز): كثر.\n(١٠) (فىِ (ز): حريري.\n(١١) (في (ز): أبقاري، ولعل هذا تصحيف من كلمة: أبكاري.","vol":"16","page":200},{"text":"وعدتني (١) فقال: لك كل مؤمن ومؤمنة من آمن بي وبرسلي وعمل صالحًا ولم يشرك بي شيئًا (٢) ولم يتخذ من دوني أندادًا، ومن خشيني فهو آمن، ومَن سألني أعطيته، ومن أقرضني جزيته، ومن توكل عليَّ كفيته، إني أنا الله لا إله إلا أنا لا أخلف الميعاد ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١)﴾ إلى (٣) ﴿فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ (١٤)﴾ (٤) قالت: رضيت، ثم أتى على واد فسمع منه صوتًا منكرًا ووجد ريحًا منتنة، فقال: ما هذا يا جبريل؟ قال هذا صوت جهنم تقول: رب آتني (٥) ما وعدتني، فقد كثرت سلاسلي وأغلالي وسعيري وضريعي وحميمي وغساقي وقد بعد قعري واشتد حري فأتني بما وعدتني، قال: لك كل مشرك ومشركة، وكافر وكافرة وكل خبيث وخبيثة، وكل جبار لا يؤمن بيوم الحساب قالت: قد رضيت ثم سار ومعه جبريل -﵇- وقال له جبريل -﵇-: أنزل فصلّ قال (٦) فنزلت فصليت، فقال: أتدري أين صليت؟ صليت بطيبة وإليها المهاجر إن شاء الله، ثم قال: أنزل فصل، فنزلت فصليت فقال: أتدري أين صليت؟ صليت بطور سيناء، حيث كلم الله -﷿- موسى -﵇-، ثم قال: أنزل\n_________\n(١) في (ز): وعدني.\n(٢) سقط من (أ).\n(٣) زيادة عند البيهقي، وعند الطبري: وتبارك الله.\n(٤) المؤمنون: ١ - ١٤.\n(٥) في (ز): ائتني.\n(٦) من (ز).","vol":"16","page":201},{"text":"فصل، فنزلت فصليت فقال: أتدري أين صليت؟ صليت ببيت لحم حيث ولد عيسى -﵇- قال: ثم مضينا حتى أتينا بيت المقدس فلما أنتهيت إليه إذا أنا بملائكة نزلوا من السماء يتلقوني بالبشارة والكرامة من عثد رب العزة، يقولون لي السلام عليك يا أول يا آخر ويا حاشر! قال (١) قلت: يا جبريل: ما تحيتهم إياي؟ قال إنك أول من تنشق عنه القبر وعن أمتك وأول شافع وأول مشفع، وإنك آخر الأنبياء وإن الحشر بك بأمتك -يعني: حشر القيامة- ثم جاوزناهم ثم انتهينا إلى باب المسجد فأنزلني جبريل -﵇- وربط البراق بالحلقة التي كانت يربط بها الأنبياء ﵈ بخطام عليه من حرير الجنة، فلما دخلت الباب إذ أنا بالأنبياء والمرسلين ﵈وفي حديث أبي العالية- أرواح الأنبياء الذين بعثهم الله تعالى قبلي من لدن آدم (٢) إدريس، ونوح إلى عيسى ﵈، قد جمعهم الله -﷿-، فسلموا علي وحيوني بمثل تحية الملائكة قلت يا جبريل: من هؤلاء؟ قال: إخوتك الأنبياء ﵈. زعمت قريش أن لله -﷿- شريكًا، واليهود والنصارى أن لله سبحانه ولدًا فسل هؤلاء المرسلين ﵈ هل كان لله سبحانه شريك؟ وذلك قوله -﷿- ﴿وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ (٤٥)﴾ (٣) فأقروا بالربوبية لله جل\n_________\n(١) من (ز).\n(٢) ليس في (ز).\n(٣) الزخرف: ٤٥.","vol":"16","page":202},{"text":"ثناؤه. ثم جمعهم والملائكة صفوفًا، فقدمني وأمرني أن أصلي بهم، فصليت بهم ركعتين ثم إن الأنبياء ﵈ أثنوا على ربهم، فقال إبراهيم -﵇-: الحمد لله الذي اتخذني خليلًا وأعطاني ملكًا عظيمًا، وجعلني أمة قانتًا يؤتم بي، وأنقذني من النار وجعلها على بردًا وسلامًا، ثم إن موسى -﵇- أثنى على ربه -﷿- فقال: الحمد لله رب العالمين الذي كلَّمَني تكليمًا، وجعل هلاك آل فرعون علي يديَّ ونجَّى بني إسرائيل على يديَّ، وجعل من (قومي أمة) (١) يهدون بالحق وبه يعدلون، ثم إن داود -﵇- أثنى على ربه -﷿- فقال: الحمد لله الذي جعل لي ملكًا عظيمًا وعلمني الزبور وألان لي الحديد، سخّر لي الجبال يسبحن والطير، وأعطاني الحكمة وفصل الخطاب، ثم إن سليمان -﵇- أثنى على ربه -﷿- فقال: الحمد لله الذي سخر لي الرياح وسخر لي جنود الشياطين يعملون لي ما شئت من محاريب وتماثيل وجفان كالجواب (٢) وقدور راسيات، وعلمني منطق الطير، وآتاني من كل شيء فضلًا وآتاني ملكًا عظيمًا لاينبغي لأحد من بعدي، وجعل ملكي ملكًا طيبًا ليس علي فيه حساب، ثم إن عيسى -﵇- أثنى على ربه -﷿- فقال: الحمد لله رب العالمين الذي جعلني كلمة منه، وجعل مثلي مثل آدم خلقه\n_________\n(١) في (أ): أمتي قومًا، والمثبت من (ز) موافق لقوله تعالى ﴿وَمِنْ قَوْمِ مُوسَى أُمَّةٌ\nيَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ (١٥٩)﴾ [الأعراف: ١٥٩].\n(٢) في (أ): كالجوابي.","vol":"16","page":203},{"text":"من تراب ثم قال له كن فيكون، وعلمني الكتاب والحكمة والتوراة والإنجيل، وجعلني أُبرِئُ الأكمه والأبرص وأحي الموتى بإذن الله ورفعني وطهرني وأعاذني وأمي من الشيطان الرجيم فلم يكن للشيطان علينا سبيل (١)، ثم إن محمدًا - ﷺ - قال: كلكم قد أثنى على ربه، (وأنا أثني) (٢) على ربي، فقال: الحمد لله الذي أرسلني رحمةً للعالمين وكافة للناس أجمعين (٣) بشيرًا ونذيرًا، وأنزل عليَّ الفرقان (٤) فيه تبيان كل شيء وجعل (٥) أُمتي خير أمة أخرجت للناس، وجعل أمتي أمة (٦) وسطا، وجعل أمتي هم الأولون والاخرون، وشرح لي صدري ووضع عني وزري، ورفع لي ذكري، وجعلني فاتحًا وخاتمًا، فقال إبراهيم -﵇- (بعد ذلك) (٧): بهذا فضلكم محمد - ﷺ -.\nثم أتي بثلاثة آنية مغطاة أفواهها: إناء فيه ماء فقيل له: اشرب، فشرب منه يسيرًا، ثم دفع إليه إناء آخر فيه لبن فقيل له: آشرب، فشرب منه حتى روي، تم دفع إليه إناء آخر فيه خمر، فقيل له (٨):\n_________\n(١) في (أ): سبيلا.\n(٢) في (ز) فإنني مثني.\n(٣) من (أ).\n(٤) في (أ) القرآن، والمثبت من (ز) وهو الموافق لما عند البيهقي والطبري.\n(٥) في (أ): جعلني.\n(٦) من (ز).\n(٧) من (أ).\n(٨) ساقطة من (أ)، وفيها: لا أريد.","vol":"16","page":204},{"text":"اشرب، فقال: لا أريده قد رويت، فقال له (١) جبريل: -﵇-: قد أصبت، أما (أنها ستحرم) (٢) على أمتك، ولو شربت منها لم يتبعك من أمتك إلا القليل (٣)، ولو رويت من الماء لغرقت وغرقت أمتك.\nثم أخذ (٤) جبريل بيدي فانطلق بي إلى الصخرة فصعدني عليها فإذا معراج (إلى السماء) (٥) لم أر مثله حسنًا وجما لًا، لم ير الناظرون إلى شيء قط أحسن منه، ومنه تعرج الملائكة، أصله على صخرة بيت المقدس ورأسه (ملصق في) (٦) السماء، إحدى عارضيته ياقوتة حمراء والأخرى زبرجدة خضراء، درجة من فضة ودرجة من ذهب ودرجة من زمرد، مكلل بالدر والياقوت، وهو المعراج الذي يبدو منه ملك الموت -﵇- لقبض الأرواح، إذا رأيتم ميتكم يشخص (٧) بصره فتنقطع عنه المعرفة إذا عاينه لحسنه، فاحتملني جبريل -﵇-\n_________\n(١) ساقطة من (ز).\n(٢) كذا في (ز)، وعند الطبري والبيهقي، ولكن في (أ): إنه سيحرم.\n(٣) كذا في (ز) وعند الطبري، وفي (أ): قليل، وعند البيهقي: قليلًا.\n(٤) في (أ): أخذني وعند الطبري: ثم عرج به إلى سماء الدنيا فاستفتح جبريل بابًا من أبوابها أي بغير ذكر الصخرة.\n(٥) من (ز)، وعند الطبري في \"جامع البيان\" ١٥/ ١٢ في حديث أبي سعيد - ﵁ -: ثم جيء بالمعراج الذي تعرج فيه أرواح بني آدم، فإذا هو أحسن ما رأيت، ألم تر إلى الميت كيف يحد بصره إليه، فعرج بنا فيه حتى انتهينا إلى باب السماء الدنيا.\n(٦) في (ز): ملتصق بالسماء، وهذا الوصف تفرد به المصنف، لم يرد عند أحد بالأسانيد الصحيحة المتصلة.\n(٧) في (ز): شخص.","vol":"16","page":205},{"text":"حتى وضعني على جناحه، ثم ارتفع بيَ إلى السماء الدنيا من ذلك المعراج فقرع الباب، فتكيل له (١): من ذا؟ قال: أنا جبريل، قال: ومن معك؟ قالَ: محمد، قال: أو قد بعث محمد (٢)؟ قال: نعم، قال له (٣): مرحبًا به حياه الله، من أخ ومن خليفة، فلنعم الأخ هو، ونعم الخليفة ونعم المجيء جاء، ففتح الباب فدخلنا قال (٤): فبينا أنا أسير في السماء (٥) الدنيا إذ رأيت ديكًا له زغب أخضر ريشه (٦) أبيض (بياض ريشه كأشد البياض الذي) (٧) رأيته قط، وزغب أخضر تحت ريشه كأشد خضرة رأيتها قط فإذا رجلاه في تخوم الأرض السابعة السفلى ورأسه تحت العرش، مثني عنقه تحت العرش، له جناحان من منكبيه، إذا نشرهما جاوز المشرق والمغرب، فإذا كان في بعض الليل نشر جناحيه وخفق بهما وصرخ بالتسبيح لله -﷿-، يقول: سبحان الملك القدوس الكبير المتعال، لا إله إلا الله الحي القيوم، فإذا فعل ذلك سبحت ديوك (٨) الأرض كلها، وخفقت\n_________\n(١) ساقطة من (ز).\n(٢) من (ز).\n(٣) من (ز).\n(٤) من (ز).\n(٥) في (أ) سماء.\n(٦) في (ز) راش.\n(٧) في (ز): ما من ريشة كأشد بياض رأيته.\n(٨) في (ز): ديكة.","vol":"16","page":206},{"text":"بأجنحتها وأخذت بالصراخ (١)، فإذا سكن ذلك الديك في السماء سكنت ديكة الأرض كلها، ثم إذا هاج بنحو فعله (في السماء) (٢) هاجت ديكة الأرض كلها (٣) جوابًا له بالتسبيح لله -﷿-، وبنحو قوله، قال رسول الله - ﷺ -: فلم أزل منذ رأيت ذلك الديك مشتاقًا إليه أن أراه ثانية.\nقال: ثم مررت بملك نصف جسده مما يلي رأسه نار، والنصف الآخر ثلج، وما بينهما رتق (٤)، فلا النار يذيب الثلج ولا الثلج يطفئ النار، وهو قائم ينادي بصوت له رفيع (٥) يقول: اللهم مؤلف ما بين الثلج والنار ألف بين قلوب عبادك المؤمنين، فقلت: يا جبريل، من هذا؟ قال: ملك من الملائكة يقال له: حبيب، وكله الله تعالى بأكتاف السماوات وأطراف الأرض، ما أنصحه لأهل الأرض، هذا قوله منذ خلق.\nثم (٦) قال: ثم مررت بملك آخر جالس على كرسي قد جمع (٧) له\n_________\n(١) في (ز): في الصراخ.\n(٢) سقط من (ز).\n(٣) سقط من (ز).\n(٤) في (أ): ريق، وهو تصحيف، فالمراد الضم والالتئام كما في قوله تعالى ﴿أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا﴾ [الأنبياء: ٣٠].\n(٥) في (ز): حسن.\n(٦) من (أ).\n(٧) في (ز): جمعت.","vol":"16","page":207},{"text":"الدنيا بين ركبتيه و(بين يديه) (١) لوح مكتوب من نور ينظر فيه ولا يلتفت يمينًا ولا شمالًا، ينظر فيه كهيئة الحزين فقلت: من هذا يَا جبريل؟ قال: (٢) ما مررت بملك أنا أشد خوفًا منه مني من هذا، قال: وما يمنعك، كلنا بمنزلتك، هذا ملك الموت، دائب فِي قبض الأرواح، وهو من أشد الملائكة عملًا وأدأبهم، قلت: يَا جبريل، كل من مات ينظر إِلَى هذا؟ قال: نعم، قلت: كفى بالموت من طاقة، فقال: يَا محمَّد، وما بعد الموت أطم (من الموت) (٣) وأعظم، قلت: يَا جبريل، أدنيني من ملك الموت أسلم عليه، وأسأله، فأدناني منه فسلمت عليه فأومأ إِلَي، فقال له جبريل: هذا محمَّد نبي الرحمة ورسول (رب العزة) (٤)، فرحب بي وحياني وأحسن (بشارتي وإكرامي) (٥) وقال لي: أبشر يَا محمَّد، فإنِّي أرى الخير كله فيك وفي أمتك، فقلت: الحمد لله المنان بالنعم، ما هذا اللوح الذي بين يديك؟ قال: مكتوب فيه آجال الخلق (٦)، قلت: فأين أسماء من قبضت أرواحهم فِي الدهور الخالية؟ فقال: تلك الأرواح فِي لوح آخر قد أعلمت عليها، وكذلك أصنع بكل ذي روح إذا قبضت\n_________\n(١) فِي (ز): وفي يده.\n(٢) زيادة من (ز).\n(٣) زيادة من (ز).\n(٤) فِي (أ): العرب.\n(٥) فِي (أ): بشراي وكرامتي.\n(٦) فِي (أ): الخلائق.","vol":"16","page":208},{"text":"روحه، حلقت (عليه، فـ) (١) قلت: يَا ملك الموت، سبحان الله، كيف تقدر على قبض أرواح جميع أهل الأرض وأنت فِي مكانك هذا لا تبرح؟ قال: ألا ترى أن الدنيا كلها بين ركبتي، وجميع الخلائق بين عيني، ويداي تبلغان المشرق والمغرب وخلفهما، فإذا نفد أَجل عبد من عباد الله نظرت إليه وإلى أعواني، فإذانظر (إِلَي أعواني من الملائكة أني) (٢) نظرت إليه عرفوا أنَّه مقبوض فعمدوا إليه يعالجون نزع (٣) روحه، فإذا بلغ الروح الحلقوم علمت ذلك ولا يخفى علي شيء من أمري فمددت إليه يدي فقبضته فلا يلي قبضه غيري، فذلك أمري وأمر ذي الأرواح من عباد الله، قال: فكاني حديثه وأنا عنده.\nثم جاوزنا فمررت (٤) بملك آخر فما رأيت من الملائكة خلقًا مثله، عابس كالح الوجه كريه المنظر شديد البطش ظاهر الغضب، فلما نظرت إليه رعبت منه جدًّا، فقلت: يَا جبريل من هذا؟ فإنِّي رعبت منه رعبًا شديدًا، قال: فلا تعجب أن ترعب منه، كلنا بمنزلتك فِي الرعب منه، هذا مالك خازن النَّار (٥) لم يبتسم قط ولم يزل منذ ولاه الله تعالى جهنم يزداد كل يوم غضبًا وغيظًا على أعداء الله ﷿ وأهل معصيته لينتقم منهم، قلت: ادنني منه، فأدناني منه فسلم عليه\n_________\n(١) فِي (ز): عليها، والفاء ساقطة منها.\n(٢) فِي (ز): أعواني من الملائكة إِلي.\n(٣) ساقطة من (ز).\n(٤) فِي (ز): فمررنا.\n(٥) فِي (ز): جهنم.","vol":"16","page":209},{"text":"جبريل ﵇ فلم يرفع رأسه فقال جبريل ﵇: يَا مالك، هذا محمَّد رسول الله -ﷺ- رسول العرب، فنظر إِلَي وحياني وبشرني بالخير (١)، فقلت: منذ كم وأنت واقد على جهنم؟ فقال: منذ خلقت حتَّى الآن، وكذلك حتَّى تقوم (٢) الساعة، فقلت: يَا جبريل، مره فليرني طبقًا (٣) من النَّار، قال: فأمره ففعل فخرج منه لهب ساطع أسود معه دخان كدر مظلم امتلأ منه الآفاق فرأيت (هولًا عظيمًا وأمرًا فظيعًا) (٤) أعجز عن وصفه (٥) لكم فغشي علي (وكادت تذهب) (٦) نفسي، فضمني جبريل ﵇ إليه وأمره أن يرد النَّار فردها فجاوزنا (٧)، فمررنا بملائكة كثيرة لا يحصي عددهم (٨) إلَّا الله ﷿، الملك الواحد منهم له وجوه بين كتفيه ووجوه فِي صدره، فِي كل وجه أفواه وألسن فهو يحمد الله تعالى ويمجده (٩) ويسبحه بتلك الألسن، ورأيت من (أجسادهم و) (١٠) خلقهم وعباداتهم أمرًا عظيمًا.\n_________\n(١) فِي (ز): بالجنة.\n(٢) فِي (أ): يوم.\n(٣) فِي (ز): طريقًا.\n(٤) فِي (أ): أمرًا هائلًا فظيعًا عظيمًا.\n(٥) فِي (ز): صفته.\n(٦) فِي (ز): وكاد يُذهب.\n(٧) فِي (ز): فجاوزناها.\n(٨) فِي (ز): عدّهم.\n(٩) سقط من (ز).\n(١٠) فِي (ز): أجسامهم ومن.","vol":"16","page":210},{"text":"ثم جاوزنا (١) فإذا رجل تام الخلق لم ينقص من خلقه شيء كما ينقص من خلقة (٢) النَّاس، عن يمينه باب تخرج منه روائح (٣) طيبة، وعن شماله باب يخرج منه ريح خبيثة، إذا نظر إِلَى الباب الذي عن يمينه ضحك واستبشر، وإذا نظر إِلَى الباب عن شماله (٤) بكى وحزن، فقلت: يَا جبريل من هذا؟ وما هذان البابان؟ قال: هذا أبوك آدَمَ ﵇، وهذا الباب عن يمينه باب الجنة، إذا نظر إِلَى من يدخل الجنة من ذريته ضحك واستبشر، (وإذانظر إِلَى الباب الذي عن يسار، وهو باب جهنم ومن يدخل فيه من ذريته) (٥) بكى وحزن.\nقال (٦): ثم صعدنا إِلَى السماء الثَّانية واستفتح جبريل ﵇ فقيل: من هذا؟ قال: جبريل، قيل: ومن معك؟ قال: محمَّد، قالوا: وقد أرسل إليه؟ قال: نعم، قالوا: حياه الله من أخ ومن خليفة، ونعم الأخ ونعم الخليفة، ونعم المجيء جاء، فدخلنا فإذا بشابين، فقلت: يَا جبريل، من هذان الشابان؟ قال: هذان (٧) عيسى بن مريم\n_________\n(١) فِي (ز): تجاوزنا.\n(٢) فِي (أ): خلق.\n(٣) فِي (ز): ريح.\n(٤) فِي (أ): يساره.\n(٥) فِي (ز): والباب الذي عن شماله باب جهنم، إذا نظر إِلَى من يدخل من ذريته جهنم.\n(٦) من (ز).\n(٧) فِي (ز): هذا.","vol":"16","page":211},{"text":"ويحيى بن زكريا ابنا (١) الخالة ﵉.\nقال (٢): ثم صعدنا إِلَى السماء الثالثة فاستفتح جبريل ﵇ فقالوا: من هذا؟ قال؟ جبريل، قيل: ومن معك؟ قال: محمَّد، قالوا: أو قد أرسل إليه (٣)؟ قال: نعم، قالوا: حياه الله من أخ ومن خليفة، فنعم الأخ ونعم الخليفة، ونعم المجيء جاء، فدخلنا (٤) فإذا برجل قد فضل على النَّاس بالحسن والجمال (٥) كما فضل القمر ليلة البدر على سائر الكواكب فقلت: من هذا (يَا أخي) (٦) جبريل؟ قال: هذا أخوك يوسف ﵇.\nقال: (ثم صعدنا إِلَى) (٧) السماء الرابعة فاستفتح فقالوا: من هذا؟ قال: جبريل، قالوا: ومن معك؟ قال: محمَّد، قالوا: أو قد أرسل محمَّد؟ قال: نعم، قالوا (٨): حياه الله من أخ ومن خليفة، فنعم الأخ ونعم الخليفة، ونعم المجيء جاء، فدخلنا فإذا برجل، فقلت: من هذا (يَا جبريل) (٩)؟ قال: إدريس ﵇، رفعه الله مكانًا عليًا،\n_________\n(١) فِي (ز): أبناء.\n(٢) من (ز).\n(٣) فِي (ز): إِلَى محمَّد.\n(٤) من (ز).\n(٥) زيادة من (ز).\n(٦) زيادة من (ز).\n(٧) فِي (ز): وصعد بي.\n(٨) فِي (ز): قال.\n(٩) من (ز).","vol":"16","page":212},{"text":"وهو مسند ظهره إِلَى دواوين الخلائق التي فيها أمورهم.\nقال: ثم صعد بي السماء الخامسة فاستفتح فقالوا: من هذا؟ قال جبريل، قالوا: ومن معك؟ قال: محمَّد، قالوا؟ أو قد أرسل محمَّد؟ قال: نعم، قالوا: حياه الله من أخ ومن خليفة، فنعم الأخ ونعم الخليفة، ونعم المجيء جاء، قال (١): ثم دخلنا فإذا برجل جالس وحوله قوم يقص عليهم، فقلت: يَا جبريل، من هذا ومن هؤلاء الذين حوله؟ قال: هذا هارون ﵇ المحبب فِي قومه، وهؤلاء الذين حوله بنو إسرائيل.\nقال: ثم صعدنا إِلَى السماء السادسة فاستفتح، فقالوا: من هذا؟ قال: جبريل، قالوا: ومن معك؟ قال: محمَّد، قالوا: أو قد أرسل محمَّد؟ قال: نعم، قالوا: حياه الله من أخ ومن خليفة، فنعم الأخ ونعم الخليفة، ونعم المجيء جاء، فـ (٢) دخلنا فإذا برجل جالس فجاوزنا (٣) فبكى الرَّجل: فقلت: يَا جبريل، من هذا؟ قال: هذا موسى ﵇، قلت: (فما باله) (٤) يبكي؟ قال: قال: يزعم بنو إسرائيل أني أكرم بني آدَمَ على الله تعالى، وهذا رجل من بني آدَمَ قد خلفني فِي دنياه (٥) وأنا فِي آخرتي، فلو أنَّه بنفسه لم أبال، ولكن\n_________\n(١) من (ز).\n(٢) فِي (ز): ثم.\n(٣) فِي (ز): فجاوزناه.\n(٤) فِي (أ): فما له.\n(٥) فِي (ز): دنياي.","vol":"16","page":213},{"text":"مع كل نبي أمته (١).\nقال: ثم صعد بي إِلَى السماء السابعة فاستفتح، فقيل: من هذا؟ قال: جبريل، فقيل: ومن معك؟ قال محمَّد، قالوا: أو قد أرسل محمَّد؟ قال: نعم، قالوا: حياه الله من أخ ومن خليفة، فنعم الأخ ونعم الخليفة، ونعم المجيء جاء، ثم دخلنا فإذا برجل أشمط جالس على كرسي عند باب الجنة وعنده قوم جلوس بيض الوجوه أمثال القراطيس، وقوم فِي ألوانهم شيء، فقام الذين فِي ألوانهم شيء فدخلوا نهرًا فاغتسلوا فيه فخرجوا منه (٢) وقد خلص (من ألوانهم شيء، ثم دخلوا نهرًا آخر فخرجوا وقد خلص من ألوانهم شيء، ثم دخلوا نهرًا آخر فخرجوا وقد خلصت) (٣) ألوانهم وصارت مثل ألوان أصحابهم فجاءوا وجلسوا إِلَى أصحابهم، فقلت: (يَا أخي) (٤) يَا جبريل، من هذا الأشمط ومن هؤلاء وما هذِه الأنهار؟\nقال: هذا أبوك إبراهيم ﵇، أول من شمط (٥) على الأرض، وأما\n_________\n(١) وما فِي حديث مالك بن صعصعة أوضح ففيه: \"فأتيت على موسى فسلمت عليه، فقال: مرحبًا بك من أخ ومن نبي، فلما جاوزت بكى، فقيل: ما أبكاك؟ فقال: يَا رب هذا الغلام الذي لبث بعدي يدخل الجنة من أمته أفضل مما يدخل من أمتي، فأتينا السماء السابعة .. \" الحديث. رواه البخاري فِي بدء الخلق، باب ذكر الملائكة (٣٢٠٧)، ومسلم فِي الإيمان، باب الإسراء برسول الله - ﷺ - (١٦٤).\n(٢) من (ز).\n(٣) سقطت هذِه العبارة من (أ).\n(٤) من (أ).\n(٥) شمط، من باب فرح، أي خلط بياض الشعر بسواده.","vol":"16","page":214},{"text":"هؤلاء البيض الوجوه فهم (١) قوم لم يلبسوا إيمانهم بظلم، وأما هؤلاء الذين فِي ألوانهم شيء فقدم (٢) خلطوا عملًا صالحًا وآخر سيئًا، فتابوا فتاب الله عليهم، وأما الأنهار الثلاثة: فأدناها رحمة الله، والثاني نعمة الله، والثالث سقاهم ربهم شرابًا طهورًا، قال (٣): وإذا إبراهيم ﵇ مستند (٤) إِلَى بيت فسألت جبريل ﵇ عنه (٥) فقال: هذا البيت المعمور، يدخله كل يوم سبعون أَلْف ملك، فإذا خرجوا منه لم يعودوا فيه آخر ما عليهم.\nقال: فأتي جبريل بي (٦) حتَّى انتهينا إِلَى سدرة المنتهى، فإذا أنا بشجرة لها أوراق، الواحدة منها مغطية الدنيا بما فيها، وإذا نبقها مثل قلال هجر (٧)، يخرج من أصلها أربعة أنهار: نهران ظاهران، ونهران باطنان، فسألت عنها جبريل ﵇، فقال: أما الباطنان ففي الجنة، وأما الظاهران (٨) فالنيل والفرات، ويخرج أَيضًا من أصلها\n_________\n(١) من (أ).\n(٢) فِي (أ): قد.\n(٣) من (أ).\n(٤) فِي (أ): مسند.\n(٥) من (أ).\n(٦) من (أ).\n(٧) قال ابن الأثير: فأما هجر التي تنسب إليها القلال الهجرية، فهي قرية من قرى المدينة تعمل بها، وخربت. \"النهاية فِي غريب الحديث والأثر\" ٥/ ٢٤٧، \"مراصد الإطلاع\" لابن عبد الحق ٣/ ١٤٥٢.\n(٨) فِي (ز): الظاهر.","vol":"16","page":215},{"text":"أربعة (١) أنهار من ماء غير آسن، وأنهار من لبن لم يتغير طعمه، وأنهار من خمر لذة للشاربين، وأنهار من عسل مصفى، وهي على حد السماء السابعة مما يلي الجنة وعرفها (٢) وأغصانها تحت الكرسي، قال رسول الله - ﷺ -: انتهيت إِلَى سدرة المنتهى وأنا أعرف أنها سدرة، أعرف ورقها وثمرها، فغشيها من نور الله سبحانه (٣) ما غشيها، وغشيها الملائكة كأنهم (٤) جراد من ذهب من خشية الله، فلما غشيها ما غشيها تحولت حتَّى ما يستطيع أحد أن (٥) ينعتها.\nوقال: وفيها ملائكة لا يعلم عددها إلَّا الله ﷿ ومقام جبريل ﵇ فِي وسطها، فلما انتهيت إليها قال لي جبريل ﵇: يَا محمَّد! عليك السلام) (٦)، تقدم، فقلت: يَا جبريل! بل (٧) تقدم أَنْتَ (٨)، فقال: بل تقدم يَا محمَّد، فإنك أكرم على الله مني، فتقدمت وجبريل ﵇ على إثري حتَّى انتهى بي إِلَى (٩) حجاب فراش الذهب، فحرك الحجاب فقيل: من ذا؟ فقال: أنا جبريل ومعي محمَّد، فقال\n_________\n(١) من (أ).\n(٢) فِي (ز): وعروقها.\n(٣) من (أ).\n(٤) فِي (أ): كلها.\n(٥) ساقطة من (ز).\n(٦) ساقطة من (ز).\n(٧) ساقطة من (أ).\n(٨) ساقطة من (أ).\n(٩) ساقطة من (ز).","vol":"16","page":216},{"text":"الملك: الله أكبر وأخرج يده من تحت الحجاب فاحتملني وتخلف جبريل ﵇ فقلت له (١): إِلَى أين؟ فقال: يَا محمَّد، وما منا إلَّا له مقام معلوم، إن هذا منتهى الخلائق، وإنما أذن لي فِي الدنو من الحجاب لاحترامك وإجلالك، قال: (٢) فانطلق بي الملك فِي أسرع من طرفة عين إِلَى حجاب اللؤلؤ فحرك الحجاب فقال الملك من وراء الحجاب: من هذا؟ قال: أنا صاحب فراش الذهب وهذا محمَّد رسول العرب معي، فقال الملك: الله أكبر، فأخرج يده من تحت الحجاب فاحتملني حتَّى وضعني بين يديه، فلم أزل كذلك من حجاب إِلَى حجاب حتَّى (جازوا بي) (٣) سبعين حجابًا، غلظ كل حجاب مسيرة خمسمائة عام، وما بين (حجاب إِلَى حجاب مسيرة) (٤) خمسمائة عام، ثم دلى إِلَي (٥) رفرف أخضر، يغلب ضوؤه ضوء الشَّمس فالتمع بصري ووضعت على ذلك الرفرف، ثم احتملني حتَّى وصل بي إِلَى العرش، فلما رأيت العرش اتضح أمر كل شيء عند العرش، وقدمني (٦) -تعالى الله- إِلَى مسند العرش وتدلى لي قطرة من العرش فوقعت على لساني، فما ذاق الذائقون\n_________\n(١) من (ز).\n(٢) من (ز).\n(٣) فِي (أ): جاوزني.\n(٤) فِي (ز): الحجاب إِلَى الحجاب كمسيرة.\n(٥) من (ز).\n(٦) فِي (ز): فقربني.","vol":"16","page":217},{"text":"شيئًا قط أحلى منها، فأنبأني الله تعالى بها (١) نبأ الأولين والآخرين، وأطلق الله ﷿ لساني بعد ما كَلَّ من هيبة (٢) الرحمن، فقلت: التحيات لله والصلوات والطيبات، فقال الله جل ثناؤه: السلام (٣) عليك أيها النَّبِيّ ورحمة الله وبركاته، فقلت: السلام علينا وعلى عباد الله الصالحين، فقال الله تعالى: يَا محمَّد، هل تعلم فيم يختصم الملأ الأعلى؟ فقلت يَا رب! أَنْتَ أعلم بذلك وبكل شيء وأنت علام الغيوب، قال: اختلفوا فِي الدرجات والحسنات، فهل تدري يَا محمَّد ما الدرجات وما الحسنات؟ قال (٤): قلت: أَنْتَ أعلم (يَا رب) (٥) قال: الدرجات إسباغ الوضوء فِي المكروهات، والمشي على الأقدام إِلَى الجماعات وانتظار (الصلوات بعد الصلوات، و) (٦) الحسنات: قال (٧): إفشاء السلام وإطعام الطعام والتهجد بالليل والناس نيام.\nثم قال لي (٨): يَا محمَّد! آمن الرسول (بما أنزل إليه من ربه؟) (٩)\n_________\n(١) زيادة من (ز).\n(٢) فِي (ز): خشية.\n(٣) فِي (ز): سلام.\n(٤) من (أ).\n(٥) من (أ).\n(٦) فِي (أ): صلاة بعد صلاة، والحسنات. بإسقاط الواو.\n(٧) من (أ).\n(٨) من (ز).\n(٩) سقطت من (ز).","vol":"16","page":218},{"text":"قلت: نعم، أي رب، قال: ومن؟ قلت: والمؤمنون كل آمن بالله وملائكته وكتبه ورسله لا نفرق بين أحد من رسله كما فرقت اليهود والنصارى، فقال: وماذا قالوا: (يعني: المُؤْمنين) (١) قلت: قالوا: سمعنا قولك وأطعنا أمرك، قال: صدقت، فسل تعط، قال: فقلت: غفرانك ربنا وإليك المصير، قال: قد غفرت لك ولأمتك، سل تعط، قلت: ربنا لا تؤاخذنا إن نسينا أو أخطأنا، قال: قد (رفعت الخطأ والنسيان عنك) (٢) وعن أمتك وما استكرهوا عليه، قلت: ربنا ولا تحمل علينا إصرًا كما حملته على الذين من قبلنا، يعني اليهود، قال: ذلك لك ولأمتك، قلت: ربنا ولا تحملنا ما لا طاقة لنا به، قال: قد فعلت ذلك بك وبأمتك، قلت: ربنا) (٣) واعف عنا من الخسف، واغفر لنا من القذف، وارحمنا من المسخ، أَنْتَ مولانا فانصرنا على القوم الكافرين، قال: قد فعلت ذلك بك وبأمتك.\nثم قال (٤) لي: سل تعط (٥)، فقلت: يَا رب، إنك اتخذت إبراهيم خليلًا وكلمت موسى تكليمًا، ورفعت إدريس مكانًا عليًا، وآتيت سليمان ملكًا عظيمًا، وآتيت داود زبورا، فما لي يَا رب؟ فقال\n_________\n(١) من (ز).\n(٢) فِي (أ): عنك الخطأ والنسيان.\n(٣) من (ز)، ساقطة من (أ).\n(٤) فِي (ز): قيل.\n(٥) ساقطة من (ز).","vol":"16","page":219},{"text":"ربي (١) ﷿: يَا محمَّد، اتخذتك حبيبًا كما اتخذت إبراهيم خليلا، وكلمتك كما كلمت موسى تكليمًا، وأعطيتك فاتحة الكتاب وخواتيم سورة البقرة، وكانا من كنوز عرشي، ولم أعطهما (٢) نبيًا قبلك، وأرسلتك إِلَى أهل الأرض جميعًا أبيضهم وأسودهم وإنسهم وجنهم، ولم أرسل إِلَى جماعتهم نبيًّا قبلك، وجعلت الأرض كلها برها وبحرها طهورًا ومسجدًا لك ولأمتك، وأطعمت أمتك الفيء ولم أطعمه أمة قبلهم، ونصرتك بالرعب على عدوك مسيرة شهر، وأنزلت عليك سيد الكتب كلها ومهيمنًا عليها قرآنًا فرقناه، ورفعت لك ذكرك حتَّى تذكر كما ذكرت من شرائع ديني، وأعطيتك مكان التوراة المثاني، ومكان الإنجيل المئين، ومكان الزبور الحواميم، وفضلتك بالمفصل، وشرحت لك صدرك، ووضعت عنك وزرك، وجعلت أمتك خير أمة أخرجت للنَّاس، وجعلتهم أمة وسطا (ليكونوا شهداء على النَّاس) (٣) وجعلتهم الأولين وهم الآخرون، فخذ ما آتيتك وكن من الشاكرين، ثم أفضى إِلَي بعدها أمورًا لم يؤذن لي أن أخبركم (٤) بها، ثم (٥) فرضت علي وعلى أمتي فِي كل يوم وليلة خمسون صلاة، فلما عهد إِلَي بعهده وتركني عنده ما شاء\n_________\n(١) فِي (أ): الرب.\n(٢) فِي (أ): أعطها.\n(٣) من (ز).\n(٤) فِي (ز): أحدثكم.\n(٥) فِي (أ): و.","vol":"16","page":220},{"text":"الله (١) قال لي (٢): ارجع إِلَى قومك فبلغهم عني، فحملني الرفرف الأخضر الذي كنت عليه يخفضني ويرفعني حتَّى أهوى بي إِلَى سدرة المنتهى فإذا أنا بجبريل ﵇ أبصره خلفي بقلبي كما أبصره بعيني أمامي، فقال لي جبريل ﵇: أبشر يَا محمَّد، فإنك خير خلق الله وصفوته من النبيين، حياك الله ﷿ بما لم يحي به أحدًا من خلقه لا ملكًا مقربًا ولا نبيًّا مرسلًا، ولقد بلغك الله (٣) مكانًا لم يصل إليه أحد من أهل السماوات والأرض، فهنأك الله تعالى كرامته وما (حباك به) (٤) من المنزلة الأثيرة والكرامة الفائقة فخذ ذلك بشكر فإن الله منعم (سمى من شكره) (٥) يحب الشاكرين، فحمدت الله تعالى على ذلك.\nثم قال لي جيريل ﵇: انطلق يَا محمَّد إِلَى الجنة حتَّى أريك ما لك فيها فتزداد بذلك فِي الدنيا زهادة إِلَى زهادتك، وفي الآخرة رغبة إِلَى رغبتك، فسرنا بهوى منقضين أسرع من السهم والريح حتَّى وصلنا بإذن الله تعالى إِلَى (٦) الجنة فهدأت نفسي وثاب إِلَي فؤادي، وأنشأت أسأل جبريل عما كنت رأيت فِي عليين من البحور والنار والنور\n_________\n(١) من (ز).\n(٢) من (أ).\n(٣) من (ز).\n(٤) فِي (ز): حياك.\n(٥) زيادة من (أ)، سقطت من (ز).\n(٦) زيادة من (أ).","vol":"16","page":221},{"text":"وغيرها، فقال: سبحان الله، تلك سرادقات عرش (١) رب العزة التي أحاطت بعرشه (فهي سترة الخلائق من نور الحجب ونور العرش و) (٢) لولا ذلك لأحرق (٣) نور العرش نور الحجب مَن تحت العرش مِن خلق الله، وما لم تره أكثر وأعجب، قلت: سبحان الله العظيم ما أكثر عجائب خلقه، قلت: يَا جبريل، ومن الملائكة الذين رأيتهم فِي تلك البحور الصفوف بعد الصفوف كأنهم بنيان مرصوص؟ قال: يَا رسول الله! هم الروحانيون الذين يقول الله ﷿: ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا﴾ (٤) ومنهم الروح الأعظم، ثم إسرافيل ﵉ بعد ذلك، قلت: يَا جبريل! ومَن الصف الواحد الذي (٥) فِي البحر الأعلى فوق الصفوف كلها قد أحاطوا بالعرش؟ قال: هم الكروبيون، أشراف الملائكة وعظماؤهم وما يجترئ أحد من الملائكة أن (٦) ينظر إلى ملك (٧) عن الكروبيين، وهم أعظم شأنًا من أن أطيق وصفهم (٨) لك، وكفى بما رأيت منهم.\n_________\n(١) فِي (ز): حرس.\n(٢) هذِه العبارة ساقطة من (ز)، غير (و) الأخيرة، فإنَّها ساقطة من (أ).\n(٣) فِي (ز): لاحترق.\n(٤) النبأ: ٣٨.\n(٥) فِي (ز): الذين.\n(٦) ساقطة من (أ).\n(٧) فِي (ز): أحد.\n(٨) فِي (أ): صفتهم.","vol":"16","page":222},{"text":"ثم طاف بي جبريل ﵇ فِي الجنة بإذن الله ﷿ فما ترك فيها (١) مكانًا إلَّا رأيته وأخبرني عنه، فرأيت القصور من الدر والياقوت والزبرجد، ورأيت الأشجار من الذهب الأحمر قضبانهن اللؤلؤ وعروقهن الفضة راسخة فِي المسك، فلأنا أعرف بكل درجة وقصر وبيت وغرفة وخيمة وثمر فِي الجنة (٢) مني بما فِي مسجدي هذا، ورأيت نهرًا يخرج من أصله ماء أشد بياضًا من اللبن وأحلى من العسل على رضراض در وياقوت ومسك أذفر، فقال جبريل ﵇: هذا الكوثر الذي أعطاكه (٣) الله ﷿، وهو التسنيم يخرج من تحت العرش إِلَى دورهم وقصورهم وبيوتهم وغرفهم يمزجون بها أشربتهم من العسل واللبن والخمر، وذلك قوله ﷿: ﴿عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا﴾ (٤).\n_________\n(١) ساقطة من (ز).\n(٢) ولكن عند البيهقي من حديث أبي سعيد الخُدرِيّ - ﵁ - عن النَّبِيّ -ﷺ- أنَّه قال له أصحابه: يَا رسول الله! أخبرنا عن ليلة أسري بك فيها، قال: \" .. ثم إنِّي دفعت إِلَى الجنة فاستقبلتني جارية فقلت: لمن أَنْتَ يَا جارية؟ قالت: لزيد بن حارثة وإذا أنا بأنهار من ماء غير آسن .. وإذا رمانها كأنه الدلاء عظمًا، وإذا أنا بطير كالبخاتي هذِه\"، فقال - ﷺ - عندها: \"إن الله قد أعد لعباده الصالحين ما لا عين رأت ولا أذن سمعت ولا خطر على قلب بشر .. \" الحديث \"دلائل النبوة\" ٢/ ٣٩٠ - ٣٩٤. ونحوه الحديث القدسي فِي الصحيحين: البخاري كتاب بدء الخلق، باب ما جاء فِي صفة الجنة .. (٣٢٤٤)، كتاب التفسير، باب قوله ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ (٤٧٧٩)، مسلم، كتاب الجنة (٢٨٢٤).\n(٣) فِي (ز): أعطاك.\n(٤) الإنسان: ٦، ولكن قبلها: ﴿إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (٥)﴾، إذن فهذِه الآية ليست فِي بيان التسنيم، و\"بلغة السالك\" للصاوي ورد ذكر =","vol":"16","page":223},{"text":"ثم انطلق بي نطوف فِي الجنة حتَّى انتهينا إِلَى شجرة لم أر فِي الجنة مثلها، فلما وقفت تحتها رفعت رأسي فإذا أنا لا أدري شيئًا من خلق ربي ﷿ غيرها لعظمها وتفرق أغصانها، ووجدت فيها ريحًا طيبة لم أشم فِي الجنة ريحًا أطيب منها فقلبت بصري فيها، فإذا ورقها حلل (١) طرايف من ثياب الجنة من (٢) بين أبيض وأحمر وأصفر وأخضر، وثمارها أمثال القلال العظام من (٣) كل ثمر (٤) خلق الله ﷿ فِي السماوات والأرض من ألوان شتى وطعوم (٥) شتى وريح شتى، فعجبت من تلك الشجرة وما رأيت من حسنها، قلت: يَا جبريل، ما هذِه الشجرة؟ قال: هذِه الشجرة (٦) التي ذكرها الله سبحانه (٧) ﴿طُوبَى لَهُمْ وَحُسْنُ مَآبٍ﴾ (٨)، ولكثير من أمتك ورهطك فِي ظلها حسن مقيل، ونعيم طويل. ورأيت فِي الجنة ما لا عين رأت ولا أذن سمعت ولا خطر\n_________\n= التسنيم فِي سورة المطففين ﴿إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ (٢٢) عَلَى الْأَرَائِكِ يَنْظُرُونَ (٢٣) تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ (٢٤) يُسْقَوْنَ مِنْ رَحِيقٍ مَخْتُومٍ (٢٥) خِتَامُهُ مِسْكٌ وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ (٢٦) وَمِزَاجُهُ مِنْ تَسْنِيمٍ (٢٧) عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ (٢٨)﴾ [٢٢: ٢٨].\n(١) فِي (ز): ذلك، وهو تصحيف.\n(٢) من (ز).\n(٣) فِي (أ): فِي.\n(٤) فِي (ز): ثمرة.\n(٥) فِي (ز): طعم.\n(٦) ساقطة من (ز).\n(٧) فِي (ز): ﷿.\n(٨) [الرعد: ٢٩].","vol":"16","page":224},{"text":"على قلب بشر، كل ذلك مفروغ منه معد، إنما ينتظر به أصحابه (١) من أولياء الله ﷿ فتعاظمني الذي رأيت، وقلت: لمثل هذا فليعمل العاملون.\nثم عرض علي النَّار حتَّى نظرت إِلَى أغلالها وسلاسلها وحيّاتها وعقاربها وغساقها و(حميمها، و) (٢) يحمومها فنظرت فإذا أنا (٣) بقوم لهم مشافر كمشافر الإبل وكل بهم (٤) من يأخذ بمشافرهم ثم يجعل فِي أفواههم صخرًا من نار يخرج من أسافلهم فقلت: يَا جبريل، من هؤلاء؟ قال: هؤلاء الذين يأكلون أموال اليتامى (٥) ظلمًا، ثم انطلقت فإذا (أنا بقوم) (٦) لهم بطون كأنها البيوت وهم على سابلة (٧) آل فرعون، فإذا مر بهم آل فرعون ثاروا فيميل (٨) بأحدهم بطنه فيقع فيتوطؤهم (٩) آل فرعون بأرجلهم وهم يعرضون على النَّار غدوًّا وعشيا، قلت: من هؤلاء يَا جبريل؟ قال: هم أكلة الربا،\n_________\n(١) فِي (أ): صاحبه.\n(٢) من (أ).\n(٣) من (ز).\n(٤) من (ز).\n(٥) فِي (ز): النَّاس.\n(٦) فِي (أ): ببقر، وفي (ز)، والمثبت من \"جامع البيان\" للطبري ١٥/ ١٣.\n(٧) السابلة: الطريق المسلوك، والمارون عليه. اهـ. \"المعجم الوجيز\" (ص ٣٠٢).\n(٨) فِي (أ): فيشيل.\n(٩) فِي (أ): فيتوطأهم.","vol":"16","page":225},{"text":"فمثلهم كمثل الذي يتخبطه الشيطان من المس، ثم انطلقنا (١) فإذا بنساء معلقات بثديهن منكسات بأرجلهن، قلت: من هؤلاء يَا جبريل؟ قال: هن اللواتي (٢) يزنين ويقتلن أولادهن. ثم (خرجنا من النَّار) (٣) فمررنا بالسماوات منحدرين من سماء إِلَى سماء حتَّى (٤) أتيت على موسى ﵇ فقال لي: ماذا فرض الله عليك وعلى أمتك؟ قلت: خمسين صلاة، فقال موسى ﵇: أنا أعلم بالنَّاس منك، وإني بلوت بني إسرائيل وعالجتهم أشد المعالجة، وإن أمتك أضعف الأمم فارجع إِلَى ربك فاسأله التَّخفيف (لك و) (٥) لأمتك، فإن أمتك لا (٦) تطيق ذلك، فرجعت إِلَى ربي ﷿ - وفي بعض الأخبار: فرجعت فأتيت سدرة المنتهى- فخررت ساجدًا، قلت: يَا رب، فرضت علي وعلي أمتي خمسين صلاة ولن أستطيع أن أقوم بها أنا (٧) ولا أمتي (فخفف عني) (٨)، فخفف عني عشرًا، فرجعت إِلَى موسى ﵇ فسألني فقلت: قد (٩) خفف عني عشرًا، قال: ارجع إِلَى ربك فاسأله\n_________\n(١) فِي (ز): انطلقت.\n(٢) فِي (ز): اللاتي.\n(٣) فِي (ز): أخرجني من الجنة.\n(٤) فِي (ز): على.\n(٥) من (ز).\n(٦) فِي (ز): لن.\n(٧) من (ز).\n(٨) سقط من (ز).\n(٩) سقط من (ز).","vol":"16","page":226},{"text":"التَّخفيف وإن أمتك أضعف الأمم (وإني قد لقيت من بني إسرائيل) (١) شدة، قال: فرجعت فردها (٢) إِلَى ثلاثين، قال (٣): فما زلت بين ربي وبين موسى ﵇ حتَّى جعلها خمس صلوات، فأتيت إِلَى (٤) موسى ﵇ فقال: ارجع إِلَى ربك فاسأله التَّخفيف، فقلت: إنِّي قد (٥) رجعت إِلَى ربي حتَّى استحييت منه (٦)، وما أنا براجع إليه (٧) فمْوديت: إنِّي يوم خلقت السماوات والأرض فرضت (٨) عليك وعلى أمتك خمسين صلاة، فلا يبدل القول لدي، فخمس (٩) بخمسين فقم بها أَنْتَ وأمتك، إنِّي قد أمضيت فريضتي (١٠) وخففت عن عبادي، وأجازي (١١) بالحسنة عشر أمثالها بكل صلاة عشر صلوات، قال: فرضي محمَّد - ﷺ - كل الرضا، وكان موسى ﵇ من أشدهم عليه حين مر به، وخيرهم له حين رجع إليه.\n_________\n(١) فِي (أ): إنِّي لقد لقيت بني إسرائيل.\n(٢) فِي (ز): فرده.\n(٣) من (ز).\n(٤) من (ز).\n(٥) سقط من (ز).\n(٦) من (ز).\n(٧) من (ز).\n(٨) فِي (ز): قضيت.\n(٩) فِي (ز): فخمسة.\n(١٠) فِي (أ): فرائضي.\n(١١) فِي (ز): أجزي.","vol":"16","page":227},{"text":"ثم انصرفت مع صاحبي وأخي جبريل ﵇ لا يفوتني ولا أفوته حتَّى انصرف بي إِلَى مضجعي، وكان كل (١) ذلك فِي ليلة واحدة من لياليكم هذِه، فأنا سيد ولد آدَمَ ولا فخر، وبيدي لواء الحمد يوم القيامة ولا فخر، وإلي مفتاح (٢) الجنة يوم القيامة ولا فخر، وأنا مقبوض عن قريب بعد الذي رأيت من آيات الله (٣) الكبرى ما رأيت، وقد أحببت اللحوق بربي ﷿ ولقائه (٤) ولقاء من رأيت من إخواني، وما رأيت من ثواب الله تعالى لأوليائه، وما عند الله خير وأبقى\".\nقالوا: فلما رجع رسول الله - ﷺ - ليلة أُسري به وكان بذي طوى، قال: \"يَا جبريل إن قومي لا يصدوقونني\" قال: يصدقك أبو بكر، وهو الصديق ﵁ (٥).\nقال ابن عباس (٦) وعائشة - ﵄ -: (قال رسول الله -ﷺ-) (٧): \"لما كانت ليلة أسري بي وأصبحت بمكة فضقت (٨) بأمري وعرفت أن النَّاس مكذبي\"، قال: فقعد رسول الله -ﷺ- معتزلًا حزينًا، فمر به\n_________\n(١) زيادة من (ز).\n(٢) فِي (ز): مفاتيح.\n(٣) فِي (ز): ربي.\n(٤) زيادة من (أ).\n(٥) زيادة من (أ).\n(٦) وفي \"المسند\" للإمام أَحْمد ١/ ٣٠٩ (٢٨١٩) باختصار عنه، ونحوه فِي \"دلائل النبوة\" للبيهقي ٧/ ٣٦٣.\n(٧) من (أ).\n(٨) فِي (أ): صفت، وفي \"المسند\" للإمام أَحْمد و\"دلائل النبوة\" للبيهقي: فظعت.","vol":"16","page":228},{"text":"أبو جهل عدو الله فأتاه فجلس إليه، فقال له كالمستهزئ به (١): هل استفدت (٢) من شيء؟ قال: \"نعم، إنِّي أسري به الليلة\"، قال: إِلَى أين؟ قال: \"إِلَى بيت المقدس\"، قال: ثم أصبحت بين ظهرانينا (٣)؟ قال: \"نعم\"، فلم (٤) ير أبو جهل أن ينكر الحديث (٥) مخافة أن يجحد الحديث، قال: أتحدث قومك بما حدثتني؟ قال: \"نعم\"، قال أبو جهل: يَا معشر بني كعب بن لؤي! هلموا (٦) قال: فانقضت المجالس فجاءوا حتَّى جلسوا إليهما، فقال (٧): حدث قومك ما حدثتني به (٨)، قال: \"نعم، إنِّي (٩) أسري بي الليلة\"، قالوا: إِلَى أين؟ قال: \"إِلَى بيت المقدس\"، قالوا: ثم أصبحت بين ظهرانينا (١٠)؟ قال: \"نعم\"، قال: فمن بين مصفق، ومن بين واضع يده (١١) على رأسه متعجبًا للكذب (١٢)، وارتد ناس ممن كان\n_________\n(١) من (ز).\n(٢) فِي \"المسند\" للإمام أَحْمد و\"دلائل النبوة\" للبيهقي: هل كان من شيء.\n(٣) فِي (أ): أظهرنا.\n(٤) فِي (أ): فلما.\n(٥) من (أ).\n(٦) فِي (ز): هلم، وكذلك فِي المسند والدلائل.\n(٧) فِي (أ): قال.\n(٨) من (أ).\n(٩) من (ز).\n(١٠) فِي (ز): أظهرنا.\n(١١) فِي (أ): يديه.\n(١٢) فِي (ز): للتكذيب.","vol":"16","page":229},{"text":"آمن به وصدقه، وسعى رجال من المشركين إِلَى أبي بكر - ﵁ - فقالوا: هل لك فِي صاحبك يزعم أنَّه أسري به الليلة إِلَى بيت المقدس، قال: أو قد قال ذلك (١)؟ قالوا: نعم، قال: لئن كان قال ذلك لقد صدق، قالوا: وتصدقه أنَّه ذهب إِلَى بيت المقدس فِي ليلة وجاء قبل أن يصبح؟ قال: إنِّي لأصدقه بما هو أبعد من ذلك، أصدقه بخبر السماء يأتيه (٢) فِي غدوة (أو روحة) (٣)، فلذلك سمي أبو بكر الصديق.\nقال: وفي القوم من قد سافر (إِلَى هنالك) (٤)، ومن قد أتى المسجد، فقالوا: هل تستطيع أن تثبت لنا المسجد؟ قال: \"نعم\"، قال: \"فذهبت أنعت وأنعت فما زلت أنعت حتَّى التبس علي (٥) \"، فقال - ﷺ -: \"فجيء بالمسجد وأنا أنظر إليه حتَّى وضع دون دار عقيل، فنعت المسجد وأنا انظر إليه\"، فقال القوم: أما النعت فوالله لقد أصاب فيه (٦).\nثم قالوا: (يَا محمَّد! فـ) (٧) أخبرنا عن عيرنا فهي أهم إلينا من قولك، هل لقيت منها شيئًا؟ قال: \"نعم، مررت على عير بني\n_________\n(١) من (أ).\n(٢) من (ز).\n(٣) فِي (أ): ورواحة.\n(٤) فِي (ز): هناك.\n(٥) عندهما: بعض النعت، ولكن هذِه الزيادة ليست عندنا فِي النسخ.\n(٦) من (أ)، وإلى هنا انتهى ابن عباس - ﵄ - فِي \"المسند والدلائل\".\n(٧) من (ز).","vol":"16","page":230},{"text":"فلان، وهي بالروحاء (١)، وقد أضلوا بعيرًا لهم وهم فِي طلبه، وفي رحالهم قدح من ماء فعطشت فأخذته وشربته، ثم وضعته كما كان فاسألوهم (٢) هل وجدوا الماء فِي القدح حين رجعوا إليه؟ \" قالوا: هذِه آية، قال: \"ومررت بعير بني فلان، وفلان وفلان راكبين (٣) قعودًا لهما بذي مر، فنفر بكرهما (فرمى بفلان) (٤) فانكسرت يده\"، فسألوهما عن ذلك، قالوا: وهذِه آية أخرى (٥).\nقالوا: فأخبرنا عن عيرنا نحن، قال: \"مررت بها بالتنعيم\"، قالوا: فما عدتها وأحمالها وهيئتها؟ قال: \"كنت فِي شغل عن ذلك\"، ثم مثلت له مكانه بالحزورة (٦) بعدتها وأحمالها وهيئتها ومن\n_________\n(١) فِي حديث جابر - ﵁ - عن النَّبِيّ - ﷺ -: \"إذا نادى المؤذن هرب الشيطان حتَّى يكون بالروحاء، وهي ثلاثون ميلًا من المدينة\" \"مصنف ابن أبي شيبة\" ٢/ ٥١ (٢٣٨٥)، ومن طريقه أخرجه مسلم فِي \"صحيحه\" كتاب الصلاة، باب فضل الآذان (٣٨٨) بلفظ: \"إن الشيطان إذا سمع النداء بالصلاة ذهب حتَّى يكون مكان الروحاء\" ثم قال: قال سليمان الأَعمش: فسألت أَبا سفيان عن الروحاء، فقال: هي من المدينة ستة وثلاثون ميلًا. ولكن صار التصحيف فِي \"معجم البلدان\" للبكري ٣/ ٧٦: وهي من عمل الفرع على نحو من أربعين يومًا، وفي كتاب مسلم على ستة وثلاثين يومًا، وفي كتاب ابن أبي شيبة ثلاثين يومًا والصحيح ميلًا اهـ.\n(٢) فِي (أ): فسألوهم.\n(٣) فِي (ز): راكبان.\n(٤) من (ز).\n(٥) من (أ).\n(٦) الحزورة، بالفتح ثم السكون، وفتح الواو والراء: كانت الحزورة سوق مكة، =","vol":"16","page":231},{"text":"فيها، فقال: \"نعم (١) هيئتها كذا وكذا وفيها فلان وفلان يقدمها جمل أورق عليه غرارتان مخيطتان تطلع عليكم عند طلوع الشَّمس\"، قالوا: وهذِه آية أخرى (٢).\nثم (خرج المشركون) (٣) يشتدون نحو الثنية وهم يقولون: والله لقد قص محمَّد أشياء وبيّنها (٤) حتَّى أتوا كداء (٥) فجلسوا عليه، فجعلوا ينتظرون متى تطلع الشَّمس فيكذبونه، إذ قال قائل منهم: والله هذِه الشَّمس (قد طلعت) (٦) وقال آخر (٧): هذِه والله الإبل قد طلعت، يقدمها بعير أورق، فيها فلان وفلان، كما قال لهم (٨) رسول الله - ﷺ -، فلم يؤمنوا ولم يفلحوا، وقالوا: ما سمعنا (بمثل هذا) (٩) قط إن هذا إلَّا سحر مبين.\n_________\n= ودخلت فِي المسجد لما زيد، وباب الحزورة معروف من أبواب المسجد الحرام اهـ. \"مراصد الإطلاع\" لابن عبد الحق ١/ ٤٠٠.\n(١) فِي (ز): لهم.\n(٢) من (أ).\n(٣) فِي (ز): خرجوا.\n(٤) فِي النسخ: بينه.\n(٥) كداء، بفتح الكاف، والمد: وهذِه الثنية هي التي ينزل منها إِلَى المعلى- مقبرة أهل مكة - وهي التي يقال لها الحجون، وكانت صعبة المرتقى فسهلها معاوية ثم عبد الملك ثم المهدي اهـ. \"فتح الباري\" لابن حجر ٣/ ٤٣٧.\n(٦) سقط من (أ).\n(٧) فِي (ز): الآخرون.\n(٨) من (أ).\n(٩) فِي (ز): بهذا.","vol":"16","page":232},{"text":"آخر المعراج (بمن الله وعونه) (١).\nفإن قيل: إنما (٢) قال الله تعالى: ﴿أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى﴾ فلم قلتم أنَّه أسري به إِلَى السماء؟ فالجواب (أن يقال) (٣): إنما قال (الله تعالى) (٤): ﴿أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى﴾ لأن ابتداء أمر المعراج كان الإسراء (٥)، والإعراج كان بعد الإسراء، وقد (أخبر به الرسول - ﷺ -) (٦)، وهو الصادق المصدوق.\nوالحكمة فيه -والله أعلم- أنَّه لو أخبر - ﷺ - ابتداء بعروجه إِلَى السماء لاشتد إنكارهم وعظم ذلك فِي قلوبهم ولم يصدقوه، فأخبر ببيت المقدس بدءًا، فلما تمكن ذلك من قلوبهم وبأن لهم (٧) صدقه وقامت الحجة عليهم له أخبر بصعوده إِلَى السماء العليا (٨) وسدرة المنتهى وتقريبه حتَّى دنا فتدلى ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ (٩) بقوله: ﴿وَالنَّجْمِ إِذَا هَوَى (١)﴾.\n_________\n(١) من (ز).\n(٢) ساقطة من (ز).\n(٣) ساقطة من (ز).\n(٤) من (ز).\n(٥) فِي (ز): المسرى.\n(٦) فِي (ز): أخبرنا الرسول - ﷺ - عنها.\n(٧) فِي (أ): له.\n(٨) في (ز): العلية.\n(٩) النجم: ٩. =","vol":"16","page":233},{"text":"<span data-type=\"title\" id=toc-2410>٢ </span>- قوله ﷿: ﴿وَآتَيْنَا مُوسَى الْكِتَابَ﴾\nكما أسرينا بمحمد - ﷺ - ﴿وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ أَلَّا﴾ يعني: بألا ﴿تَتَّخِذُوا مِنْ دُونِي وَكِيلًا﴾ ربًا وشريكًا وكفيلًا.\nقراءة العامة: ﴿تَتَّخِذُوا﴾ بالتاء، يعني: قلنا لهم: لا تتخذوا، وقرأ ابن عباس ومجاهد وأبو عمرو (١): بالياء، واختاره أبو عبيد، قال: لأنه خبر عنهم.\n\n<span data-type=\"title\" id=toc-2411>٣ </span>- ﴿ذُرِّيَّةَ﴾\nأي (٢) يَا ذرية ﴿مَنْ حَمَلْنَا مَعَ نُوحٍ﴾ فأنجيناهم من الطوفان ﴿إِنَّهُ كَانَ عَبْدًا شَكُورًا﴾ قال المفسرون: كان نوح ﵇ إذا لبس ثوبًا أو\n_________\n= وقد أخرج البخاري فِي كتاب بدء الخلق، باب إذا قال أحدكم: آمين (٣٢٣٢) بسنده إِلَى أبي إسحاق الشَّيبانِيّ قال: سألت زر بن حبيش عن قول الله تعالى ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾ قال: حدثنا ابن مسعود - ﵁ - أنَّه رأى جبريل له ست مائة جناح.\nوبرقم (٣٢٣٤) عن عائشة ﵂ قالت: من زعم أن محمدًا رأى ربه فقد أعظم، ولكن قد رأى جبريل فِي صورته، وخلقه ساد ما بين الأفق.\nوعن مسروق قال: قلت لعائشة ﵂: فأين قوله ﴿ثُمَّ دَنَا فَتَدَلَّى (٨) فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (٩)﴾؟ قالت: ذاك جبريل كان يأتيه فِي صورة الرَّجل، وإنه أتاه هذِه المرة فِي صورته التي هي صورته، فسد الأفق، كتاب بدء الخلق، وأخرجه مسلم فِي الصحيح، كتاب الإيمان (١٧٧).\n(١) قال أبو حيان: قرأ ابن عباس ومجاهد وقتادة وعيسى وأبو رجاء وأبو عمرو - من السبعة- يتخذوا بالياء، على الغيبة، \"البحر المحيط\" لأبي حيان ٦/ ٧.\nوأبو عمرو -زبان- بن العلاء المازنِيّ البَصْرِيّ.\n(٢) من (أ).","vol":"16","page":234},{"text":"أكل طعامًا أو شرب شرابًا قال: الحمد لله، فسمي عبدًا شكورًا.\n[١٦٩٤] أخبرنا عبد الله بن حامد الوزان (١) قال: أخبرنا أَحْمد بن شاذان (٢) قال: أخبرنا جيعويه (٣) قال: أخبرنا صالح بن محمَّد (٤)، عن الفرج بن فضالة (٥)، عن النضر بن شفي (٦)، عن عمران بن سليم (٧) قال: إنما سمي نوح -﵇ - عبدًا شكورًا؛ لأنه كان إذا أكل طعامًا قال: الحمد لله الذي أطعمني ولو شاء أجاعني، وإذا هو (٨) شرب قال: الحمد لله الذي سقاني ولو شاء أظمأني، وإذا اكتسى قال: الحمد لله الذي كساني ولو شاء أعراني، وإذا احتذى قال: الحمد\n_________\n(١) أبو محمَّد الماهاني، لم يذكر بجرح أو تعديل.\n(٢) لم أجده، إلَّا أن يكون هو أَحْمد بن إبراهيم بن الحسن بن محمَّد بن شاذان أبو بكر، ثِقَة ثبت.\n(٣) لم أجده.\n(٤) صالح بن محمَّد الترمذي، متهم ساقط.\n(٥) أبو فضالة الشَّاميّ، ضعيف.\n(٦) أو النصر بن شفي، أحد الكذابين، ذكره البخاري وابن أبي حاتم فِي من اسمه نصر بالمهملة وقال ابن القطَّان: مجهول جدًا. \"لسان الميزان\" لابن حجر ٦/ ١٦١.\n(٧) قال البخاري فِي باب عمران (٢٨١٥): عمران بن سليم الحضرميّ، سمع ابن عمر ﵄، روى عنه عياش بن عباس وعمرو بن الحارث، يعد فِي المصريين.\nوبرقم (٢٨١٦): عمران بن سليم الكلاعي قاضي حمص، روى عنه معاوية بن صالح وحريز بن عثمان. \"التاريخ الكبير\" للبخاري ٦/ ٤١٢، ونحوه فِي \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٩٩. فلا أدري من هو المقصود عند الثعلبي؟\n(٨) من (أ): فقط.","vol":"16","page":235},{"text":"لله الذي حذاني ولو شاء أحفاني، وإذا قضى حاجته (١) قال: الحمد لله الذي أخرج عني (الأذى، وعافاني) (٢) ولو شاء حبسه (٣).\n\n<span data-type=\"title\" id=toc-2412>٤ </span>- قوله ﷿ (٤) ﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا (٤)﴾\n\n<span data-type=\"title\" id=toc-2413>٥ </span>- ﴿فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ وَكَانَ وَعْدًا مَفْعُولًا (٥)﴾\n\n<span data-type=\"title\" id=toc-2414>٦ </span>- ﴿ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا (٦)﴾\n\n<span data-type=\"title\" id=toc-2415>٧ </span>- ﴿إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا (٧)﴾\n\n<span data-type=\"title\" id=toc-2416>٨ </span>- ﴿عَسَى رَبُّكُمْ أَنْ يَرْحَمَكُمْ وَإِنْ عُدْتُمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا (٨)﴾.\nروى سفيان بن سعيد (٥)، عن منصور بن المعتمر (٦)، عن ربعي بن\n_________\n(١) فِي (أ): حاجة.\n(٢) فِي (أ): أذاي فِي عافية.\n(٣) [١٦٩٤] الحكم على الإسناد:\nفيه النضر بن شفي مجهول، صالح بن محمَّد متهم ساقط، ومن لم يتبين لي، ومن لم يذكر بجرح أو تعديل.\n(٤) فِي (ز): ﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ﴾ إلى حَصِيرًا﴾.\n(٥) الثَّوريّ، ثِقَة حافظ إمام، حجة، كان ربما دلس.\n(٦) أبو عتاب الكُوفيّ، ثِقَة حجة.","vol":"16","page":236},{"text":"حراش (١)، عن حذيفة بن اليمان (٢) ﵁ يقول: قال رسول الله - ﷺ -: \"إن بني إسرائيل لما اعتدوا وعلوا (٣) وقتلوا الأنبياء بعث الله ﷿ عليهم ملك فارس بختنصر وكان الله تعالى ملّكه سبع مائة سنة (٤) فسار إليهم دخل (٥) بيت المقدس فحاصرها وفتحها وقتل على دم يحيى بن زكريا ﵉ سبعين ألفًا، ثم سبى أهلها وأولاد (٦) الأنبياء وسلب حلي بيت المقدس واستخرج منها سبعين ألفًا ومائة أَلْف عجلة من حلي\".\nقال حذيفة ﵁: فقلت: يَا رسول الله! لقد كان بيت المقدس عظيمًا عند الله تعالى؟ قال: \"أَجل، بناه سليمان بن داود ﵉ من ذهب وياقوت وزبرجد، وكان بلاطه بلاطة (٧) من ذهب، وبلاطة من فضة، وعمده ذهبًا، أعطاه الله سبحانه ذلك وسخر له الشياطين يأتونه بهذِه الأشياء فِي طرفة عين، فسار بختنصر بهذِه الأشياء حتَّى نزل بها بابل فأقام فِي يده (٨) مائة سنة يستعبدهم\n_________\n(١) أبو مريم العبسي، ثِقَة عابد.\n(٢) الصحابي الجليل.\n(٣) كذلك عند الطبري علوًا، وفي (أ): غلوًا، بالمعجمة.\n(٤) هكذا فِي (ز) وعند الطبري، ولكن فِي (أ): عام.\n(٥) هكذا عند الطبري والبغوي، وفي (أ): حلّ.\n(٦) زيادة عند البَغَوِيّ، وعند الطبري: بني.\n(٧) زيادة عند الطبري، ولكن عند البَغَوِيّ: بناه سليمان بن داود من ذهب وفضة وياقوت وزبرجد وكان عمده ذهبًا أعطاه الله.\n(٨) فِي (ز)، وعند الطبري: يديه.","vol":"16","page":237},{"text":"المجوس فيهم الأنبياء وأبناء الأنبياء، ثم إن الله تعالى رحمهم فأوحى إِلَى ملك من ملوك فارس يقال له: كورش (١) وكان مؤمنًا أن سِرْ إِلَى بقايا بني إسرائيل حتَّى تستنقذهم (٢)، فسار كورش ببني إسرائيل وحلي بيت المقدس حتَّى رده إليه، فأقام بنو إسرائيل مطيعين لله تعالى مائة سنة، ثم إنهم عادوا فِي المعاصي فسلط الله عليهم ملكًا يقال له أنطياحوس (٣) فغزا بني إسرائيل حتَّى أتاهم بيت المقدس فسبى أهله (٤) وأحرق بيت المقدس وقال لهم: يا بني إسرائيل! إن عدتم (فِي المعاصي) (٥) عدنا عليكم بالسبي (٦)، فعادوا (فِي المعاصي) (٧) فسلط الله عليهم (ملكًا وهو) (٨) ملك رومية يقال له: فاقس أستيانوس (٩)، فغزاهم فِي البر والبحر فسباهم وسبى حلي بيت المقدس، وأحرق بيت المقدس\" فقال رسول الله - ﷺ -: \"فهذا (١٠) من صفة حلي بيت المقدس، ويرده المهدي إِلَى بيت المقدس\n_________\n(١) عند الطبري: كورس بالمهملة.\n(٢) فِي (أ): يستنقذهم.\n(٣) فِي (ز): أنطياحوش، وعند الطبري: إبطيا نحوس، وعند البَغَوِيّ: أنطيانوس.\n(٤) فِي (أ): أهلها.\n(٥) فِي (أ): بالمعاصي.\n(٦) عند الطبري: بالسباء، وفي (ز): ثانيًا.\n(٧) فِي (أ): بالمعاصي.\n(٨) زيادة من (أ)، وعند الطبري: فسير الله عليهم السباء الثالث.\n(٩) فِي (ز): أسبيانوس، وعند الطبري: إسبايوس.\n(١٠) من (أ).","vol":"16","page":238},{"text":"وهو (١) أَلْف سفينة وسبع مائة سفينة يرسى (٢) بها على يافا حتَّى تنقل\nإِلَى بيت المقدس، وبها يجمع الله ﷿ الأولين والآخرين\" (٣).\nوقال محمَّد بن إسحاق بن يسار (٤): وكان مما أنزل الله ﷿ على موسى بن عمران ﵇ فِي خبره عن بني إسرائيل فِي أحداثهم ما (٥) هم فاعلون بعده فقال: ﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ﴾ إِلَى قوله: ﴿وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا﴾ فكانت بنو إسرائيل وفيهم الإحداث والذنوب وكان الله تعالى فِي ذلك متجاوزًا عنهم منعطفًا عليهم محسنًا إليهم، فكان أول ما أنزل بهم بسبب ذنوبهم من (٦) تلك الوقائع كما أخبر على لسان موسى ﵇ أن ملكًا منهم كان يدعى صديقه، وكان الله تعالى إذا ملّك الملك (٧) عليهم بعث\n_________\n(١) فِي (أ): ومعه، وفي (ز): وهي.\n(٢) فِي (ز): وعند البَغَوِيّ، يرمى.\n(٣) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري فِي \"جامع البيان\" ١٥/ ٢٢، والبغوي فِي \"معالم التنزيل\" ٥/ ٦٧ - ٦٨ بنحوه.\n(٤) وقد أسند إليه الطبري هذِه الحكاية فِي \"جامع البيان\" فِي ١٥/ ٢٢ - ٢٣، والبغوي فِي \"معالم التنزيل\" ٥/ ٦٩، وابن كثير فِي \"البداية والنهاية\" ٢/ ٣٢ باختصار، وعنده اسم الملك: حزقيًا، بدل: صديقه. وهي مليئة بالإسرائيليات.\n(٥) ساقطة من (أ).\n(٦) فِي (ز): فِي.\n(٧) فِي (أ): الملوك.","vol":"16","page":239},{"text":"معه (١) نبيًا يسدده ويرشده ويكون فيما بينه وبين الله تعالى، يوحى (٢) إليه فِي (أمورهم ولا ينزل عليه) (٣) الكتب، إنما يؤمرون باتباع التوراة والأحكام التي فيها، وينهونهم (٤) عن المعصية ويدعونهم إِلَى ما تركوا من الطاعة، فلما ملك ذلك الملك بعث الله تعالى معه (٥) شعياء بن أمضيا (٦) ﵇ وكان (٧) ذلك قبل مبعث زكريا ويحيى وعيسى ﵈، وشعياء هو الذي بشر بعيسى وبمحمد صلى الله عليهما وسلم فقال: (أبشري أوري شلم) (٨) الآن يأتيك راكب الحمار ومن بعده صاحب البعير.\nفملك ذلك الملك بني إسرائيل (ونزل بـ) (٩) بيت المقدس زمانًا طويلًا (١٠)، فلما انقضى ملكه عظمت فيهم الإحداث وشعياء ﵇ معه، بعث الله تعالى عليهم (١١) سنحاريب (١٢) ملك بابل معه ستمائة\n_________\n(١) ساقطة من (ز).\n(٢) فِي (ز): يتحدث، وعند الطبري: يحدث.\n(٣) فِي (ز): أمرهم ولا ينزل عليهم.\n(٤) فِي (ز): ينهونهم .. يدعوهم.\n(٥) ساقطة من (أ).\n(٦) عند الطبري وابن كثير: إمضيا بالمعجمة، وعند البَغَوِيّ أصفياء.\n(٧) ساقطة من (ز).\n(٨) فِي (ز): أبشر، وعند البَغَوِيّ: أبشري أورستم، وليست هذِه الفقرة عند الطبري.\n(٩) من (أ).\n(١٠) من (ز).\n(١١) ساقطة فِي (أ).\n(١٢) عند البَغَوِيّ بالجيم.","vol":"16","page":240},{"text":"أَلْف راية، فأقبل سائرًا حتَّى نزل حول بيت المقدس والملك مريض فِي ساقه قرحة، فجاء (النَّبِيّ شعياء) (١) ﵇ (إليه) (٢) فقال له: يَا ملك بني إسرائيل! إن (ملك بابل سنحاريب) (٣) قد نزل بك هو وجنوده (فِي ستمائة أَلْف) (٤) راية وقد هابهم النَّاس وفرقوا منهم فكبر ذلك على الملك فقال: يَا نبي الله! هل أتاك وحي من الله ﷿ فيما حدث فتخبرنا به كيف يفعل الله بنا وبسنحاريب وجنوده؟ فقال له النَّبِيّ ﵇: لم يأتني وحي، فبينما هم كذلك (٥) أوحى الله تعالى إِلَى شعياء النَّبِيّ (٦) ﵇ أن ائت ملك بني إسرائيل فمره أن (٧) يوصي بوصيته ويستخلف على ملكه من يشاء من أهل بيته (فإنَّه ميت) (٨)، فأتى شعياء ﵇ صديقه (٩) فقال له (١٠): إن ربك أوحى إِلَى (أن آمرك) (١١) أن توصي وصيتك وتستخلف من شئت على ملكك من\n_________\n(١) فِي (ز): بتقديم وتأخير: شعياء النَّبِيّ.\n(٢) ساقطة فِي (ز).\n(٣) فِي (ز): سنحاريب ملك بابل.\n(٤) فِي (ز): والمعالم: بستمائة أَلْف.\n(٥) فِي (أ): على ذلك.\n(٦) من (أ).\n(٧) من (ز).\n(٨) زيادة من (أ)، وعند ابن كثير: قد اقترب أجله.\n(٩) عند ابن كثير فِي \"البداية والنهاية\" ٢/ ٣٢: حزقيا.\n(١٠) من (ز).\n(١١) من (ز).","vol":"16","page":241},{"text":"أهل بيتك فإنك ميت.\nفلما قال شعياء ﵇ ذلك لصديقه أقبل على القبلة فصلى ودعا وبكى فقال وهو يبكي ويتضرع إِلَى الله تعالى بقلب مخلص وتوكل وصبر وظن صادق فقال (١): اللهم ربَّ الأرباب وإله الآلهة قدوس المتقدسين (٢)، يَا رحمن يَا رحيم، يَا رؤوف الذي لا تأخذه سنة ولا نوم! اذكرني (بعملي وفعلي) (٣) وحسن قضائي على بني إسرائيل، وذلك كله كان منك، وأنت أعلم به مني بسري وعلانيتي لك.\n(وإن الرحمن) (٤) استجاب له، وكان عبدًا صالحًا، فأوحى الله تعالى (فِي أمره) (٥) إِلَى شعياء ﵇ وأمره أن يخبر صديقه الملك أن (الله تعالى) (٦) قد استجاب له (وقبل منه ورحمه وقد) (٧) أخر أجله خمس عشرة سنة وأنجاه من عدوه سنحاريب ملك بابل وجنوده، فأتاه (٨) شعيا (﵇) (٩) فأخبره بذلك، فلما قال له ذلك ذهب عنه\n_________\n(١) من (ز).\n(٢) في نسخ المخطوط وعند البَغَوِيّ: المتقدس، والمثبت من \"جامع البيان\" للطبري ١٥/ ٢٣.\n(٣) في (ز): بفعلي وعملي.\n(٤) في \"معالم التنزيل\" للبغوي ٥/ ٦٩: وأنت الرحمن. وفي (أ): وإن الله تعالى.\n(٥) من (أ).\n(٦) من (ز): ربه.\n(٧) في (أ): ورحمه وقبل منه وأخر.\n(٨) في (ز): فأتى.\n(٩) في (ز): النَّبِيّ.","vol":"16","page":242},{"text":"الوجع وانقطع عنه الشر والحزن، وخر ساجدًا وقال: يَا إلهي وإله آبائي! لك سجدت وسبحت وكبرت (١) وعظمت، أَنْتَ الذي تعطي الملك من تشاء، وتنزع الملك ممن تشاء، وتعز من تشاء وتذل من تشاء، عالم الغيب والشهادة، أَنْتَ الأول والآخر والظاهر والباطن وأنت ترحم وتستجيب دعوة المضطرين، أَنْتَ الذي أجبت دعوتي ورحمت تضرعي، فلما رفع رأسه أوحى الله تعالى إِلَى شعيا ﵇ أن قل للملك صديقه فيأمر عبدًا من عبيده فيأتيه بماء التين فيجعله على قرحه فيشفى ويصبح و(قد برأ) (٢) ففعل ذلك فشفي، وقال الملك لشعيا ﵇: سل ربك أن يجعل لنا علمًا بما هو صانع بعدونا هذا.\nفقال الله تعالى لشعيا: قل له إنِّي قد كفيتك عدوك وأنجيتك منهم، وإنهم سيصبحون موتى كلهم إلَّا سنحاريب وخمسة نفر من كتابه.\nفلما أصبح (٣) جاءه صارخ فصرخ على باب المدينة: يَا ملك بني إسرائيل! إن الله ﷿ قد كفاك أمر (٤) عدوك، فاخرج وإن سنحاريب ومن معه هلكوا.\nفلما خرج الملك التمس سنحاريب فِي الموتى فلم يوجد (٥)،\n_________\n(١) فِي (أ): كرمت.\n(٢) فِي (أ): يبرئ.\n(٣) فِي (ز): أصبحوا.\n(٤) من (ز).\n(٥) فِي (ز): فلم يجده.","vol":"16","page":243},{"text":"فبعث الملك فِي طلبه فأدركه الطلب فِي مغارة ومعه (١) خمسة نفر من كتابه، أحدهم بختنصر فجعلوهم (٢) فِي الجوامع ثم أتوا بهم ملك بني إسرائيل، فلما رآهم خر ساجدًا من حين طلعت الشَّمس إِلَى العصر، ثم قال لسنحاريب: كيف ترى فعل ربنا (بكم أو) (٣) لم يقتلكم بحوله وقوته، ونحن وأنتم غافلون، فقال سنحاريب له (٤): قد أتاني خبر ربكم ونصره إياكم ورحمته التي رحمكم بها قبل أن أخرج من بلادي، فلم أطع مرشدًا، ولم يقلني فِي الشقوة إلَّا قلة عقلي، ولو سمعت أو عقلت ما غزوتكم ولكن الشقوة غلبت علي وعلى من معي.\nفقال صديقه (٥): الحمد لله رب العزة الذي كفاناكم بما شاء، إن ربنا لم يبقك ومن معك لكرامة بك عليه، ولكنه إنما أبقاك ومن معك لتزدادوا شقوة فِي الدنيا، وعذابًا فِي الآخرة، ولتخبروا من وراءكم بما رأيتم من فعل ربنا، ولدَمُك ودم من معك أهون على الله من دم (قرادة لو قتلت) (٦).\nثم إن ملك بني إسرائيل أمر أمير جيشه (أن يقذف) (٧) فِي رقابهم\n_________\n(١) من (أ).\n(٢) في (ز): فجعلهم.\n(٣) في (أ): بإسقاط (بكم)، وفي (ز): ألم.\n(٤) من (ز).\n(٥) عند الطبري فِي \"جامع البيان\" ١٥/ ٢٤: ملك بني إسرائيل.\n(٦) في (أ): قرد، وعند الطبري: قراد لو قتلته، وعند البَغَوِيّ: قراد لو قتلت.\n(٧) في (ز): فقذف.","vol":"16","page":244},{"text":"الجوامع (١) وطاف بهم سبعين يومًا حول بيت المقدس وإيلياء، وكان (٢) يرزقهم فِي كل يوم خبزتين من شعير لكل رجل منهم.\nفقال سنحاريب لملك بني إسرائيل: القتل خير مما تفعل بنا فافعل ما أمرت، فأمر بهم الملك إِلَى سجن القتل، فأوحى الله سبحانه إِلَى شعيا النبي ﵇ أن قل لملك بني إسرائيل يرسل سنحاريب ومن معه لينذروا من وراءهم وليكرمهم (حتَّى قدموا بابل) (٣) وليحملوا حتَّى يبلغوا بلادهم فبلغ (ذلك شعيا الملك) (٤) ففعل، فخرج سنحاريب ومن معه حتَّى قدموا بابل، فلما قدموا جمع النَّاس فأخبرهم كيف فعل الله تعالى بجنوده، فقال له (٥) كهنته وسحرته: يَا ملك بابل! قد كنا نقص عليك خبر ربهم وخبر نبيهم، ووحي الله تعالى إِلَى نبيهم فلم تطعنا، وهي أمة لا يستطيعها أحد من ربهم، وكان أمر سنحاريب مما خوفوا به ثم كفاهم الله تعالى إياه تذكرة وعبرة، ثم لبث سنحاريب بعد ذلك سبع سنين، ثم مات واستخلف بختنصر، ابن ابنه على ما كان عليه (٦) جده، يعمل عمله، ويقضي بقضائه\n_________\n(١) فِي \"البداية والنهاية\" لابن كثير ٢/ ٣٣: فجعلهم فِي الأغلال، وطاف بهم فِي البلاد.\n(٢) فِي (أ): وأمر أن.\n(٣) من (أ).\n(٤) فِي (م)، (أ): شعيا ﵇ ذلك الملك.\n(٥) من (ز).\n(٦) من (ز).","vol":"16","page":245},{"text":"فلبث سبع عشرة سنة ثم قبض الله تعالى ملك بني إسرائيل صديقه، فمرج أمر بني إسرائيل وتنازعوا (١) وتنافسوا فِي (٢) الملك، حتَّى قتل بعضهم بعضًا، ونبيهم شعيا معهم (لا يذعنون إليه) (٣) ولا يقبلون منه، فلما فعلوا ذلك قال الله تعالى لشعيا ﵇: قم فِي قومك، أوح على لسانك، فلما قام النَّبِيّ ﵇ أنطق الله لسانه بالوحي فقال: يَا سماء استمعي (٤) ويا أرض أنصتي، فإن الله تعالى يريد أن يقص شأن بني إسرائيل الذين رباهم بنعمته واصطنعهم لنفسه وخصهم بكرامته وفضلهم على كثير من عباده، واستقبلهم بالكرامة وهم كالغنم الضائعة التي لا راعي لها فآوى شاردها وجمع ضالتها وجبر كسيرها وداوى مريضها وأسمن مهزولها وحفظ سمينها، فلما فعل ذلك (تقاطعت وبغت) (٥) وبطرت، فتناطحت كباشها فقتل بعضها بعضًا، حتَّى لم يبق منها (٦) عظم صحيح يجبر إليه آخر كسير، فويل لهذِه الأمة الخاطئة الذين لا يدرون (من أين) (٧) جاءهم الخير (٨).\n_________\n(١) من (أ).\n(٢) من (ز).\n(٣) فِي (أ): لا يرعون الله، وفي (ز): لا يرعون إليه، والمثبت من \"جامع البيان\" للطبري.\n(٤) فِي (أ): اسمعي.\n(٥) من (أ).\n(٦) فِي (أ): منهم.\n(٧) فِي (ز): أنى.\n(٨) فِي \"جامع البيان\" للطبري، \"معالم التنزيل\" للبغوي: الحين.","vol":"16","page":246},{"text":"إن البعير ربما (١) يذكر وطنه فينتابه (٢)، وإن الحمار ربما (٣) يذكر الأرى الذي شبع عليه فيراجعه، وإن الثور ربما (٤) يذكر المرج الذي يسمن فيه فينتابه، وإن هؤلاء القوم لا يدرون من حيث جاءهم الخير، وهم أولو الألباب والعقول، ليسوا ببقر ولا حمير، إنِّي ضارب لهم مثلًا فليستمعوه.\nقل لهم كيف ترون فِي أرض (٥) كانت خرابًا (٦) زمانًا خربة مواتًا لا عمران فيها، وكان لها رب حكيم قوي فأقبل عليها بالعمارة وكره أن تخرب أرضه فأحاط عليها جدارًا وشيد فيها قصرًا وأنبط نهرًا، وصنف (٧) فيها غراسًا من الزيتون والرمان والنخيل والأعناب وألوان الثمار كلها، وولّى ذلك واستحفظه ذا رأي وهِمّة حفيظًا قويًا أمينًا فانتظرها، فلما أُطلعت جاء طلعها خروبًا، قالوا: بئست (٨) الأرض هذِه، نرى أن نهدم جدارها وقصرها، وندفن (٩) نهرها ونقبض قيّمها ونحرق غرسها حتَّى تصير كما كانت أول مرة خرابًا مواتًا لا عمران فيها.\n_________\n(١) فِي النسخ: مما، والمثبت من \"جامع البيان\" للطبري.\n(٢) فِي (أ): فينتابه.\n(٣) فِي النسخ: مما، والمثبت من \"جامع البيان\" للطبري.\n(٤) فِي النسخ: مما، والمثبت من \"جامع البيان\" للطبري.\n(٥) فِي (أ): الأرض.\n(٦) عند الطبري فِي \"جامع البيان\": خواء.\n(٧) عند الطبري فِي \"جامع البيان\" ١٥/ ٢٥: صف.\n(٨) فِي \"معالم التنزيل\" للبغوي ٥/ ٧٨: بئست.\n(٩) فِي (ز): ندمر.","vol":"16","page":247},{"text":"قال الله تعالى: قل (١) لهم فإن الجدار ديني، وإن القصر شريعتي، وإن النهر كتابي، وإن القيم نبيي، وإن الغراس هم، وإن الخروب الذي أطلع (من الغراس) (٢) أعمالهم الخبيثة، وإني قد قضيت عليهم قضاءهم على أنفسهم، وإنه مثل ضربه الله لهم يتقربون إِلَي بذبح البقر والغنم، وليس ينالني اللحم ولا آكله، ويدعون أن يتقربوا إِلَى بالتقوى والكف عن ذبح الأنفس التي حرمتها، فأيديهم مخضوبة منها، وثيابهم متزملة بدمائها، يشيدون لي البيوت مساجد، ويطهرون أجوافها، وينسجون قلوبهم وأجسادهم ويدنسونها (٣)، فأي حاجة لي إِلَى تشييد البيوت ولست أسكنها، وأي حاجة لي بتزويق المساجد ولست أدخلها، إنما أمرت برفعها لأذكر فيها وأسبح ولتكون (٤) معلمًا لمن أراد أن يصلي فيها، يقولون: لو كان الله تعالى يقدر على أن يجمع ألفتنا لجمعها، ولو كان الله تعالى يقدر على أن (يفقه قلوبنا لأفقهها) (٥)، فاعمد إِلَى عودين يابسين ثم ائت بهما (فِي ناديهم) (٦) فِي أجمع ما يكونون فقل للعودين: إن الله\n_________\n(١) من (أ).\n(٢) فِي (أ): الغرس.\n(٣) زاد الطبري والبغوي: ويزوقون لي البيوت والمساجد ويزينونها ويخربون عقولهم وأحلامهم ويفسدونها.\n(٤) فِي (أ): ويكون.\n(٥) فِي (أ): تفقه قلوبنا لفقّهها.\n(٦) فِي (ز): فإنهم.","vol":"16","page":248},{"text":"تعالى يأمركما أن تكونا عودًا واحدًا، فلما قال لهما ذلك، اختلطا فصارا واحدًا.\nفقال الله تعالى: قل (١) لهم: إن قدرت على أن أفقه (العيدان اليابسة) (٢) وعلى أن أؤلف بينهما فكيف لا أقدر على أن أجمع ألفتهم إن شئت، أم كيف لا أقدر على أن أفقه قلوبهم وأنا الذي صورتها.\nيقولون: صمنا فلم يرفع صيامنا، وصلينا فلم تنور صلاتنا، وتصدقنا (٣) فلم تزك صدقاتنا، ودعونا بمثل (٤) حنين الحمام، وبكينا بمثل عواء (٥) الذئب، فِي كل ذلك لا يسمع ولا يستجاب لنا.\nقال الله تعالى: فاسألهم (٦) ما الذي يمنعني من (٧) أن أستجيب لهم؟ ألست أسمع السامعين وأبصر الناظرين، وأقرب المجيبين، وأرحم الراحمين؟\nأو لأن ذات يدي قلّت، فكيف ويداي مبسوطتان بالخير، أنفق كيف أشاء، ومفاتيح الخزائن عندي لا يفتحها غيري، أو لأن\n_________\n(١) من (ز).\n(٢) من (ز): العودين اليابسين.\n(٣) في (ز): صدقًا .. صدقتنا.\n(٤) في (أ): كمثل.\n(٥) في (أ): عوى، وفي (ز): خوار.\n(٦) في (أ): فسلهم.\n(٧) من (أ).","vol":"16","page":249},{"text":"رحمتي ضاقت، فكيف ورحمتي وسعت كل شيء؟ إنما يتراحم الرحمون بفضلها، أو لأن البخل يعتريني، ألست أكرم الأكرمين والفتاح (١) للخيرات، أجود من أعطى، وأكرم من سئل؟ لو أن هؤلاء القوم نظروا لأنفسهم بالحكمة التي نورت فِي قلوبهم فنبذوها واشتروا بها الدنيا، إذن لأبصروا من حيث أتوا (٢) وإذن لأيقنوا أن أنفسهم هي أعدى (٣) العداة لهم.\nفكيف أرفع صيامهم وهم يلبسونه بقول الزور، ويتقوون عليه بطعمة (٤) الحرام، وكيف أنور (٥) صلاتهم وقلوبهم صاغية إِلَى من يحاربني وينتهك محارمي، أم كيف تزكو عندي (٦) صدقاتهم وهم يتصدقون بأموال غيرهم؟ (وإنما أجازي) (٧) عليها أهلها المغصوبين، أم كيف أستجيب دعاءهم، وإنما هو قول بألسنتهم والفعل من ذلك بعيد، إنما استجيب للداعي (٨) اللين، وإنما أستمع قول المستضعف (٩) المسكين، وإن من علامة رضائي رضا\n_________\n(١) فِي (ز): البقاع.\n(٢) فِي (أ): أوتوا.\n(٣) فِي (ز): أعداء.\n(٤) فِي (ز): مطعمه.\n(٥) فِي (ز): أبرر.\n(٦) من (ز).\n(٧) فِي (ز): أجز.\n(٨) فِي (ز): للوادع.\n(٩) فِي (أ): وأنا أسمع ..، وفي (ز): المستعف.","vol":"16","page":250},{"text":"المساكين، فلو رحموا المساكين، وقربوا \"الضعفاء\" وأنصفوا المظلوم ونصروا المغصوب، وعدلوا للغائب، وأدوا إِلَى اليتيم وإلى (١) الأرملة والمسكين وكل ذي حق حقه ثم لو كان ينبغي لي (٢) أن أكلم البشر (إذن لكلمتهم، وإذن) (٣) لكنت نور أبصارهم وسمع آذانهم ومعقول قلوبهم، وإذن لدعمت أركانهم، فكنت قوة أيديهم وأرجلهم، وإذن لثبت (٤) ألسنتهم وعقولهم.\nيقولون لما سمعوا كلامي وبلغتهم رسالتي: إنها أقاويل منقولة، وأحاديث متوارثة، وتأليف مما يؤلف السحرة والكهنة، وزعموا أنَّهم لو شاءوا أن يأتوا بحديث مثله فعلوا، وأن أطلعوا على علم الغيب لما يوحى إليهم الشياطين أطلعوا، وكلهم يستخفي بالذي يقول ويسر، وهم يعلمون أني أعلم غيب السماوات والأرض وأعلم ما (يبدون وما يكتمون) (٥) وإني (قد) (٦) قضيت يوم خلقت السماوات (٧) والأرض قضاء أثبته على نفسي وجعلت دونه أجلًا مؤجلًا لا بد له (٨) أنَّه واقع، فإن صدقوا بما ينتحلون من علم الغيب\n_________\n(١) من (أ).\n(٢) من (أ).\n(٣) فِي (أ): إذن كلمتهم، وفي (ز): إذا بالتنوين.\n(٤) فِي (أ): لينت.\n(٥) فِي (أ): تبدون وما كنتم تكتمون.\n(٦) من (ز).\n(٧) فِي (ز): السماء.\n(٨) من (ز).","vol":"16","page":251},{"text":"فليخبروك متى العدة (١) وفي أي زمان يكون؟ فإن كانوا يقدرون على أن (يأتوا بما يشاءون فليأتوا) (٢) بمثل القدرة التي بها أمضي، فإنِّي مظهره على الدين كله ولو كره المشركون، وإن كانوا يقدرون على أن يؤلفوا ما يشاءون فليؤلفوا مثل هذِه الحكمة التي (أدبر بها أمر ذلك) (٣) القضاء إن كانوا صادقين، فإنِّي قد (٤) قضيت يوم خلقت السماوات والأرض أن أجعل النبوة فِي الأجراء، وأن أجعل الملك فِي الرعاء، والعزة (٥) فِي الأزلاء، والقوة فِي \"الضعفاء\" والغنى فِي الفقراء، والثروة فِي الأقلاء، والمدائن فِي الفلوات، والآجام (٦) فِي المفاوز، والثرى فِي الغيطان (٧)، والعلم فِي الجهلة، والحكم (٨) فِي الأميين، (فاسألهم متى) (٩) هذا، ومن القيم بهذا، وعلى يدي من أسببه ومن\n_________\n(١) فِي (ز): القبرة، وفي \"معالم التنزيل\" للبغوي ٥/ ٧٢: أنفذه. (لعل هذا هو الصواب).\n(٢) فِي (أ): يؤلفوا ما يشاءون فليؤلفوا.\n(٣) فِي (أ): أدبرها أمر تلك.\n(٤) من (ز).\n(٥) فِي (أ): العز.\n(٦) جمع أجم -بالفتح-: بيت مربع مسطح، وبضمتين: الحصين. اهـ. \"القاموس المحيط\" للفيروز آبادي، باب الميم، (ص ١٣٨٨)، وفي (ز): الآكام.\n(٧) جمع الغيط، المطمئن الواسع من الأرض، ويطلقه أهل مصر على الحقل. \"المعجم الوجيز\" (ص ٤٥٧)، وفي (أ): الغيصان.\n(٨) فِي (ز): الحلم.\n(٩) فِي (ز): فسلهم ممن.","vol":"16","page":252},{"text":"أعوان هذا الأمر وأنصاره (إن كانوا يعملون)؟ (١) فإنِّي باعث لذلك (٢) نبيًا أميًا، ليس (٣) أعمى من عميان، ولا (٤) ضالًّا من ضالين، ليس بفظ ولا غليظ، ولا صخاب (٥) فِي الأسواق، ولا متزين بالفحش، وقوال بالخنا، أسدده بكل جميل، وأهب له كل خلق كريم، أجعل السكينة (٦) لباسه، والبر شعاره، والتقوى ضميره (٧)، والحكمة معقوله (٨)، والصدق والوفاء طبيعته، والعفو والمعروف خلقه، والحق شريعته، والهدى إمامه، والإِسلام ملته.\nو(اسمه أَحْمد) (٩) وأهدي به بعد الضلالة، و(أعلم به) (١٠) بعد الجهالة، وأرفع به (١١) بعد الحمالة، وأشهر به بعد النكرة، وأكثر به بعد القلة، وأغني به بعد العيلة، وأجمع به بعد الفرقة، وأؤلف به\n_________\n(١) فِي (أ): وإن كانوا لا يعلمون.\n(٢) فِي (أ): لك.\n(٣) سقط فاحش فِي (أ)، وفي (ز)، والمثبت من \"جامع البيان\" للطبري ١٥/ ٢٦، \"معالم التنزيل\" للبغوي ٥/ ٧٢.\n(٤) سقط فاحش فِي (أ)، وفي (ز)، والمثبت من \"جامع البيان\" للطبري ١٥/ ٢٦، \"معالم التنزيل\" للبغوي ٥/ ٧٢.\n(٥) فِي (أ): سخاب.\n(٦) فِي (أ): المسكنة.\n(٧) فِي (أ): صبره.\n(٨) فِي (ز): بقوله، وفي الهامش: معتوله.\n(٩) فِي (ز): أَحْمد اسمه، وسقطت الواو من (أ).\n(١٠) فِي (أ): أعلمه.\n(١١) من (ز).","vol":"16","page":253},{"text":"قلوبًا مختلفة، وأهواء (١) متشتة، وأممًا متفرقة، وأجعل أمته خير أمة أخرجت للنَّاس، يأمرون بالمعروف وينهون عن المنكر، إيمانًا بي وتوحيدًا لي وإخلاصًا لي، يصلون قيامًا وقعودًا، و(ركعًا وسجدًا) (٢) ويقاتلون فِي سبيلي صفوفًا وزحوفًا، ويخرجون من ديارهم وأموالهم ابتغاء مرضاتي، ألهمهم (٣) التكبير والتوحيد والتهليل والتسبيح والتحميد لي فِي مجالسهم ومسيرتهم ومضاجعهم ومنقلبهم ومثواهم، ويكبرون ويهللون ويقدسون على رءوس الأشراف (٤) ويطهرون لي الوجوه والأطراف ويعقدون الثياب إِلَى (٥) الأنصاف، قربانهم دماؤهم، وأناجيلهم (٦) صدورهم، رهبان بالليل، ليوث بالنهار، ذلك فضلي أوتيه من أشاء، وأنا ذو الفضل العظيم.\nفلما فرغ نبيهم شعياء ﵇ إليهم من مقالته عدوًا عليه ليقتلوه فهرب منهم فلقيته شجرة فانفلقت له فدخل فيها، فأدركه الشيطان فأخذ بهدبة من ثوبه، فأراهم إياها، فوضعوا المنشار فِي وسطها فنشروها حتَّى (فلقوها وقطعوها بنصفين) (٧) فقطعوه فِي وسطها، فاستخلف الله\n_________\n(١) فِي (أ): أهوى.\n(٢) فِي (ز): ركوعًا وسجودًا.\n(٣) فِي (أ): ألهمتهم.\n(٤) فِي (أ): الأسواق.\n(٥) فِي (ز): فِي.\n(٦) فِي (أ): أناجيلهم فِي صدورهم رهبانًا بالليل، ليوثًا بالنهار، والمثبت موافق لما فِي \"جامع البيان\".\n(٧) من (أ)، سقطت من (ز).","vol":"16","page":254},{"text":"تعالى على بني إسرائيل بعد قتلهم شعياء رجلًا منهم يقال له: ناشية (١) ابن أموص، وبعث إليهم الخضر ﵇ نبيًّا، واسم الخضر: أرمياء بن خلقيًا، وكان من سبط هارون (بن عمران ﵇) (٢)، وإنما سمي الخضر؛ لأنه جلس على فروة بيضاء عنها (٣) وهي تهتز خضراء، فقال الله تعالى لأرمياء حين بعثه نبيًّا إِلَى بني إسرائيل: يَا أرمياء! (اخترتك من قبل أن أخلقك) (٤)، ومن قبل أن أصورك فِي بطن أمك قدستك، ومن قبل أن أخرجك (٥) من (ظهر أبيك) (٦) طهرتك وذكر الحديث بطوله فِي (٧) خطبة أرمياء ﵇ لقومه وفتياه (التي أفتى بها) (٨) ودخول بختنصر وجنوده بيت المقدس، كما ذكرنا فِي سورة البقرة.\nقالوا: فلما رأى أرمياء ﵇ ذلك طار حتَّى خالط الوحوش ودخل بختنصر وجنوده بيت المقدس، (ووطأ الشَّام وقتل بني إسرائيل حتَّى أفناهم وخرب بيت المقدس) (٩) ثم أمر جنوده أن يملأ كل رجل\n_________\n(١) فِي (أ): ناشتة، والمثبت موافق لما فِي \"معالم التنزيل\" للبغوي ٥/ ٧٣.\n(٢) من (أ).\n(٣) من (أ).\n(٤) فِي (ز): من قبل أن خلقتك اخترتك.\n(٥) فِي (أ): أخرجتك.\n(٦) فِي (ز): بطن أمك.\n(٧) فِي (أ): من.\n(٨) فِي (ز): الذي أفتى به.\n(٩) من (أ)، سقطت من (ز).","vol":"16","page":255},{"text":"منهم ترسه ترابًا ثم يقذفه فِي بيت المقدس، فقذفوا فيه التُّراب حتَّى ملؤوه (١) ثم انصرف راجعًا إِلَى أرض (٢) بابل، واحتمل معه سبايا بني إسرائيل، وأمرهم أن يجمعوا من كان فِي بيت المقدس كلهم، فجمعوا عنده كل صغير وكبير من بني إسرائيل، فاختار منهم سبعين أَلْف صبي، فلما خرجت غنائم جنده وأمر (٣) أن يقسم فيهم قال له الملوك الذين كانوا معه: أيها الملك! لك غنائمنا كلها، فاقسم بيننا هؤلاء الصبيان الذين اخترتهم من بني إسرائيل، ففعل، فأصاب كل رجل منهم أربعة آلاف (٤) غلمة، وكان من أولئك الغلمان دانيال وحنانيا، و(عزرائيل وميشائيل) (٥) وسبعة آلاف من أهل بيت داود ﵇، واحد عشر ألفًا من سبط يوسف بن يعقوب ﵉، وأخيه بنيامين، وثمانية آلاف من سبط أشير (٦) بن يعقوب، وأربعة عشر ألفًا من سبط زبالون (٧) بن يعقوب، ونفتالي (٨) بن يعقوب\n_________\n(١) فِي (ز): ملوه.\n(٢) فِي (أ): أهل.\n(٣) فِي (ز): أراد.\n(٤) من (ز).\n(٥) فِي (ز): عزرايال ومينابل، وفي (أ): عزاريا وميشابيل، والمثبت من \"البداية والنهاية\" لابن كثير ٢/ ٣٨.\n(٦) فِي (أ): أشر، وفي (ز): اشر، وفي \"البداية والنهاية\" لابن كثير ٢/ ٣٨: إيشي، والمثبت من \"قصص الأنبياء\" لابن كثير (ص ٢٠٢، ٢٠٥).\n(٧) فِي المرجع السابق: زابلون.\n(٨) فِي (أ): يفتال، وهو تصحيف.","vol":"16","page":256},{"text":"﵈، وأربعة آلاف من سبط يهوذا بن يعقوب ﵉، وأربعة آلاف من سبط روبيل ولاوي ابني يعقوب ﵉، ومن بقي من بني إسرائيل (١)، وجعلهم بختنصر ثلاث فرق: فثلثا أقر بالشَّام، وثلثا سبى، وثلثا قتل، وذهب بآنية بيت المقدس (حتَّى أقدمها بابل) (٢)، وذهب بالصبيان (٣) السبعين ألفًا حتَّى أقدمهم بابل وكانت هذِه الوقعة الأولى التي أنزل الله تعالى ببني إسرائيل بإحداثهم وظلمهم، وذلك قوله -﷿-: ﴿فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيد﴾ يعني بختنصر وأصحابه.\nوكان بدء بختنصر ما روى حجاج (٤)، عن ابن جريج (٥)، عن يعلى ابن مسلم (٦)، عن سعيد بن جبير (٧) قال: كان رجل من بني إسرائيل يقرأ حتَّى إذا بلغ ﴿بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ﴾ بكى وفاضت عيناه، ثم أطبق المصحف وقال: يَا رب! أرني هذا الرَّجل الذي جعلت هلاك بني إسرائيل على يديه، فأري فِي المنام مسكينًا (من\n_________\n(١) وعند ابن كثير: واثني عشر ألفًا من سائر من بني إسرائيل، وانطلق حتَّى قدم أرض بابل. \"البداية والنهاية\" ٢/ ٣٨.\n(٢) من (ز).\n(٣) من (ز).\n(٤) أبو محمَّد الحافظ المصيصي، ثِقَة، ثبت، لكنه اختلط فِي آخر عمره.\n(٥) ثِقَة فقيه فاضل، كان يدلس ويرسل.\n(٦) يعلى بن مسلم بن هرمز المكيّ ذكره ابن حبان فِي الثِّقات، وقال ابن معين وأبو زرعةْ ثِقَة. \"الثِّقات\" لابن حبان ٧/ ٦٥٢، \"التهذيب\" للمزي ٣٢/ ٤٠٠، ثِقَة.\n(٧) سعيد بن جبير الأسدي، ثِقَة، ثبت، فقيه.","vol":"16","page":257},{"text":"مساكين بابل) (١) يقال له: بختنصر، فانطلق بمالٍ أو أعبدٍ له، وكان رجلًا موسرًا فقيل له: أين تريد؟ قال: أريد التجارة.\nحتى نزل دارًا ببابل فاستكراها، ليس فيها أحد غيره، فجعل يدعو المساكين، ويلطف بهم حتى (لا يأتيه) (٢) أحد فقال: هل بقي مسكين غيرهم؟ قالوا: نعم، مسكين بفج آل فلان مريض، يقال له: بختنصر، فقال لغلمته: انطلقوا، حتى أتاه فقال: ما اسمك؟ قال: بختنصر، فقال لغلمته احتملوه.\nفنقله (٣) إليه فمرضه حتى برأ وكساه وأعطاه نفقة ثم أذن الإسرائيلي بالرحيل، فبكى بختنصر فقال له الإسرائيلي: ما يبكيك؟ فقال: أبكي لأنك فعلت بي ما فعلت، وأنا (٤) لا أجد شيئًا أجزيك به (٥)، قال: بلى شيئًا يسيرًا، إن ملكت أطعتني، فجعل بختنصر يتبعه، ويقول: أتستهتزئ بي، ولا يمنعه أن يعطيه ما سأله إلا أنه يرى أنه يستهزئ به، فبكى الإسرائيلي وقال: لقد (٦) علمت ما يمنعك أن تعطيني ما سألتك إلا أن الله تعالى يريد أن ينفذ ما قضاه (٧) وكتب في كتابه،\n_________\n(١) من (أ).\n(٢) في (ز): لا يبقى.\n(٣) في (أ): فنقلوه.\n(٤) ساقطة من (ز).\n(٥) من (أ).\n(٦) في (ز): قد.\n(٧) في (ز): قد قضى.","vol":"16","page":258},{"text":"وضرب الدهر من ضربة دهره (١).\nقال صيحون -وهو ملك فارس ببابل-: لو أنا بعثنا طليعة إلى الشام، قالوا: وما ضرك لو فعلت؟ قال: فمن ترون؟ قالوا؟ فلان، فبعث رجلًا وأعطاه مائة ألف وخرج بختنصر في (٢) مطبخه، لا يخرج إلا ليأكل من مطبخه، فلما قدم (٣) الشام رأى صاحب الطليعة أكثر أرض الله فرسانًا (٤) ورجلًا جلدًا كسر ذلك في ذرعه، فلم يسأل، قال: فجعل بختنصر يجلس مجالس أهل الشام فيقول: ما يمنعكم أن تغزوا بابل؟ فلو غزوتموها ما دون بيت ما لها شيء، قالوا: لا نحسن القتال، قال: فلو (أنهم غزوكم؟) (٥) قالوا: لا نحسن القتال ولا نقاتل، حتى افتقد (٦) مجالس أهل الشام ثم رجع، فأخبر الطليعة ملكهم ما رأى، وجعل بختنصر يقول لفوارس الملك: لو دعاني الملك لأخبرته غير ما أخبره به فلان، فرفع ذلك\n_________\n(١) الحكم على الإسناد:\nالظاهر أنه منكر.\nالتخريج:\nوهذا الأثر أخرجه الطبري نحوه (١٥/ ٢٨ - ٢٩) بطريق القاسم، عن الحسين، ولم يعرفهما، ولذلك لم يذكرهما الثعلبي، فالله أعلم.\n(٢) في (ز): من.\n(٣) في (ز): رأى.\n(٤) في (ز): خيلًا.\n(٥) في (ز): أنكم غزوتم.\n(٦) في (ز): تفقد، وعند الطبري في \"جامع البيان\" ١٥/ ٢٩: أنفذ.","vol":"16","page":259},{"text":"إليه فدعاه، فأخبر الخبر وقال: إن فلانًا لما رأى أكثر أرض الله كراعًا ورجلًا وجلدًا كسر ذلك في ذرعه، فلم يسألهم عن شيء، وإني لم أر (١) أدع مجلسًا (في الشام) (٢) إلا جالست أهله فقلت لهم (كذا وكذا، فقالوا لي كذا وكذا) (٣).\nقال سعيد بن جبير: فقال الطليعة لبختنصر: فضحتني، لك مائة ألف وتنزع عما قلت، فقال: لو أعطيتني بيت مال بابل ما نزعت، فضرب الدهر (من ضربة) (٤)، قال الملك: لو بعثنا جريدة خيل إلى الشام، فإن وجدوا مساغًا ساغوا، وإلا امتشوا (٥) ما قدروا عليه؟ قالوا: ما ضرك لو فعلت، قال: فمن ترون؟ قالوا: فلانًا (٦)، قال: بل (٧) الرجل الذي أخبرني بما أخبرني، فدعا بختنصر، وأرسله وانتخب معه أربعة آلاف من فرسانهم، فانطلقوا فجاسوا خلال الديار فسبوا ما شاء الله، ولم يخربوا ولم يقتلوا، ومات صيحون، فقالوا: استخلفوا رجلًا، قالوا: على رسلكم، حتى يأتي أصحابكم فإنهم فرسانكم، فأمهلوا حتى جاء بختنصر بالسبي وما معه فقسمه بين الناس، فقالوا: ما رأينا أحدًا أحق بالملك من هذا فملكوه.\n_________\n(١) في (أ): لا.\n(٢) في (ز): بالشام.\n(٣) في (ز): كذى وكذى، فقالوا لي: كذى وكذى.\n(٤) في (ز): ضرباته.\n(٥) عند الطبري: انثنوا.\n(٦) في (أ): فلان.\n(٧) في (ز): بلى.","vol":"16","page":260},{"text":"وقال السدي -بإسناده (١) -: أن رجلًا من بني إسرائيل رأى في النوم أن خراب بيت المقدس وهلاك بني إسرائيل على يدي يتيم، ابن أرملة من أهل بابل، يدعى بختنصر، -وكانوا يصدقون فتصدق رؤياهم-، فأقبل يسأل عنه حتى نزل على أمه، وهو يحتطب (٢)، فلما جاء وعلى رأسه حزمة من حطب ألقاها، ثم قعد في جانب من البيت، فكلمه، ثم أعطاه ثلاثة دراهم، وقال: اشتر بهذا طعامًا وشرابًا، فاشترى بدرهم (خبزًا، وبدرهم لحمًا) (٣)، وبدرهم خمرًا، فأكلوا وشربوا، حتى إذا كان اليوم الثاني، فعل به ذلك، حتى إذا كان اليوم الثالث، فعل به (٤) ذلك، ثم (٥) قال: إني أحب أن تكتب لي أمانًا إن أنت (٦) ملكت يومًا من الدهر! فقال: أتسخر مني؟ قال: إني لا أسخر منك (٧)، ولكن ما عليك أن تتخذ بها عندي يدا، فكلمته أمه وقالت: ما عليك إن كان، وإلا لم ينقصك شيئًا، فكتب له أمانًا، فقال: أرأيت إن جئت والناس حولك قد حالوا بيني\n_________\n(١) الله أعلم كيف إسناده وإلى من ينتهي؟ والعجب من الثعلبي كيف يبهم، ثم من البغوي حيث ذكره هكذا في \"معالم التنزيل\" ٥/ ٧٦.\n(٢) في (أ): يختضب.\n(٣) في (ز): لحمًا، وبدرهم خبزًا.\n(٤) من (ز).\n(٥) في (ز): و.\n(٦) من (ز).\n(٧) في (ز): بك.","vol":"16","page":261},{"text":"وبينك؟ فاجعل لي آية تعرفني بها، قال: ترفع صحيفتك هذِه (١) على قصبة فأعرفك بها، (فكتب له) (٢) وأعطاه.\nثم إن ملك بني إسرائيل كان يكرم يحيى بن زكريا ﵉، فيدني من (٣) مجلسه ويسشيره (في أمره) (٤) ولا يقطع أمرًا دونه، وإنه هوى أن يتزوج بنت امرأة له فسأله عن ذلك، فنهاه عن نكاحها، وقال: لست أرضاها لك، فبلغ ذلك أمها، فحقدت على يحيى (بن زكريا ﵉ (٥) حين نهاه أن يتزوج ابنتها، فعمدت أم (٦) الجارية حين جلس الملك على شرابه فألبستها ثيابًا رقاقًا حمراء وطيبتها وألبستها من الحلي والحلل (٧) وألبستها فوق ذلك كساء أسود وأرسلتها إلى الملك وأمرتها أن تسقيه وأن تتعرض له، فإن راودها عن نفسها أبت عليه حتى يعطيها ما سألته، فإذا أعطاها ذلك سألته أن تؤتي برأس يحيى بن زكريا في طست، ففعلت ذلك (٨)، فجعلت تسقيه وتتعرض (٩) له، فلما أخذ منها الشراب راودها عن نفسها،\n_________\n(١) من (أ).\n(٢) في (أ): فكساه، وفي (ز): نحوه، والمثبت من \"معالم التنزيل\" للبغوي.\n(٣) من (أ).\n(٤) في (أ): بأمره.\n(٥) زيادة من (أ)، سقطت من (ز).\n(٦) في (ز): إلى.\n(٧) من (ز).\n(٨) من (ز).\n(٩) من (ز): تعرض.","vol":"16","page":262},{"text":"فقالت: لا أفعل حتى تعطيني ما أسألك (١)، قال: وما تسأليني؟ قالت: أسألك أن تبعث إلى يحيى بن زكريا، فيؤتى برأسه في هذا الطست، فقال (الملك لها) (٢): ويحك، سليني غير هذا، قالت: ما أريد إلا هذا، فلما أبت عليه بعث إليه فأتي برأسه والرأس يتكلم حتى وضع بين يديه، وهو يقول له (٣): لا تحل لك، فلما أصبح فإذا دمه يغلي، فأمر بتراب فألقي عليه، فرقى الدم فوق التراب يغلي، فألقى عليه أيضًا، فارتفع الدم فوقه، فلم يزل يلقي عليه من التراب حتى بلغ سور المدينة، وهو مع (٤) ذلك يغلي، فبلغ صخابين (٥) فنادى في الناس، وأراد أن يبعث إليهم جيشًا ويؤمر عليهم رجلًا فأتاه بختنصر فكلمه وقال: إن الذي كنت (أرسلته في تلك المرة) (٦) ضعيف، وإني قد دخلت المدينة وسمعت كلام أهلها، فابعثني، فبعثه، فسار بختنصر حتى إذا بلغ (٧) ذلك المكان تحصنوا منه في مداينهم فلم يطقهم، فلما اشتد عليه المقام وجاع\n_________\n(١) في (أ): سألتك.\n(٢) من (أ).\n(٣) من (أ).\n(٤) في (ز): في.\n(٥) في (أ): صحابين بالحاء المهملة، وفي \"معالم التنزيل\" للبغوي ٣/ ١٠٤ فبعث صحابين ملك بابل جيشًا إليهم، وأمر عليهم بختنصر.\n(٦) في (ز): أرسلت تلك المرة، وفي (أ): أرسلته في تلك الكرة.\n(٧) في (ز): بلغوا، وفي \"معالم التنزيل\" للبغوي ٥/ ٧٧: فسار بختنصر وأصحابه حتى بلغوا ذلك المكان، فلما سمعوا به تحصنوا ..","vol":"16","page":263},{"text":"أصحابه وأرادوا الرجوع خرجت إليه عجوز من عجائز بني إسرائيل فقالت: أين (الأمير على الجند؟) (١) فأتي بها إليه، فقالت له (٢): إنه قد بلغني أنك تريد أن ترجع بجندك قبل أن تفتح هذِه المدينة؟ قال: نعم، قد طال مقامي، وجاع أصحابي، فلست أستطيع المقام فوق الذي كان مني، فقالت: أرأيتك إن فتحت لك المدينة أتعطيني ما أسألك وتقتل من أمرتك بقتله وتكف إذا أمرتك أن تكف؟ قال لها: نعم.\nقالت: إذا أصبحت فاقسم جندك أربعة أرباع، ثم أقم على كل زاوية ربعًا، ثم ارفعوا أيديكم إلى السماء ونادوا: يا الله! إنا نستفتحك بدم يحيى بن زكريا ﵉، فإنها سوف تتساقط، ففعلوا، فتساقطت المدينة، فدخلوا من جوانبها فقالت له (٣): كف يدك (واقتل على هذا الدم حتى يسكن فانطلقت به إلى دم يحيى بن زكريا) (٤) ﵉ وهو على تراب كثير، فقتل عليه حتى سكن، فقتل سبعين ألفًا، فلما سكن الدم قالت له: كف يدك، فإن الله تعالى -إذا قُتِل نبي- لم يرض حتى يقتل من قتله (٥)، ومن رضي قتله، وأتاه صاحب الصحيفة بصحيفته هذِه (٦) فكف عنه وعن أهل\n_________\n(١) في (ز): أمير الجند.\n(٢) من (ز).\n(٣) من (ز).\n(٤) من (أ).\n(٥) في (أ): قتل.\n(٦) من (أ).","vol":"16","page":264},{"text":"بيته (١)، وخرب بيت المقدس، وأمر به (٢) أن يطرح الجيف فيه، (وقال: من) (٣) طرح فيه جيفة فله جزيته تلك السنة، وأعانه على خرابه الروم من أجل أن بني إسرائيل قتلوا يحيى بن زكريا، فلما خربه بختنصر ذهب معه بوجوه بني إسرائيل وسراتهم، وذهب بدانيال وقوم من أولاد الأنبياء وذهب معه برأس جالوت (٤)، فلما قدم أرض بابل فوجد صخابين (٥) قد مات، فملك مكانه، وكان أكرم الناس عليه دانيال وأصحابه، فحسدهم المجوس على ذلك، فوشوا بهم إليه وقالوا: إن دانيال وأصحابه لا يعبدون إلهك ولا يأكلون ذبيحتك، فدعاهم وسألهم فقالوا: أجل، إن لنا ربًّا نعبده، ولسنا نأكل من ذبيحتكم، فأمر (أن يخدّ لهم) (٦) فخدّ لهم وألقوا\n_________\n(١) في (أ): بيت.\n(٢) من (ز).\n(٣) في (أ): قال: ومن.\n(٤) كان جالوت من أشد الناس وأقواهم، وكان يهزم الجيش وحده، وهو رأس العمالقة، فكان قتله على يد داود -﵇- كما قال تعالى ﴿وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ﴾ [البقرة: ٢٥١] وكان داود -﵇- في طريقه مر بحجر فناداه: يا داود! خذني، فبي تقتل جالوت ..، فأخذه فوضعه في المقلاع، وسمى الله تعالى، وأدار المقلاع ورماه، فأصاب رأس جالوت فقتله، وحز رأسه، وجعله في مخلاته، واختلط الناس، وحمل أصحاب طالوت فكانت الهزيمة للعمالقة. اهـ. باختصار عن \"الجامع لأحكام القرآن\" للقرطبي ٣/ ٢٥٦ - ٢٥٨.\n(٥) في (أ): صجابين، وهو تصحيف.\n(٦) في (ز): بخد لهم.","vol":"16","page":265},{"text":"فيه، وهم ستة وألقي معهم سبع ضار ليأكلهم، فقال: انطلقوا فلنأكل ولنشرب، فأكلوا وشربوا، ثم راحوا فوجدوهم (جلوسًا والسبع مفترش ذراعيه بينهم ولم يخدش منهم أحدًا، ولم ينكأ منهم شيئًا، ووجدوا معهم رجلًا فعدوهم فوجدوهم) (١) سبعة، فقالوا: ما بال هذا السابع؟ إنما كانوا ستة، فخرج إليه (٢) السابع -وكان ملكًا من الملائكة فلطمه فصار في الوحش (٣) فمسخه الله تعالى سبع سنين، ثم إن بختنصر رأى رؤيا فعبرها له دانيال -﵇-، وهو:\n[١٦٩٥] ما أخبرنا عبد الله بن حامد بن محمد (٤)، قال: أخبرنا محمد بن خالد بن الحسن (٥)، قال: حدثنا داود بن سليمان (٦)، قال: حدثنا عبد الحميد بن حميد (٧)، قال: حدثنا إسماعيل بن عبد الكريم (٨)، قال: أخبرنا عبد الصمد بن معقل (٩)، أنه (١٠) سمع\n_________\n(١) ما بين القوسين ساقط من (أ).\n(٢) يعني إلى بختنصر.\n(٣) وفي \"معالم التنزيل\" للبغوي ٣/ ١٠٥ فصار في صورة الوحش .. وقال السدي: ثم إن بختنصر رجع إلى صورته بعد المسخ ورد الله إليه ملكه.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) ابن أبي الهيثم، حسن الحديث.\n(٦) أبو سليمان الخراساني، متكلم فيه.\n(٧) عبد بن حميد بن نصر، ثقة حافظ.\n(٨) الصنعاني، أبو هشام، صدوق.\n(٩) ابن منبه اليماني، صدوق.\n(١٠) من (و).","vol":"16","page":266},{"text":"وهبًا (١) يقول: إن بختنصر رأى في آخر زمانه صنمًا رأسه من ذهب وصدره من فضة، وبطنه من نحاس، وفخذاه (٢) من حديد، وساقاه من فخار، ثم رأى حجرًا من السماء وقع عليه فدقه، ثم ربا الحجر حتى ملأ (٣) ما بين المشرق والمغرب، ورأى شجرة أصلها في الأرض وفرعها في السماء ورأى عليها رجلًا بيده فأس وسمع مناديًا ينادي: اضرب جذعها ليتفرق الطير من فروعها (٤) ويتفرق الدواب والسباع من تحتها واترك أصلها قائمًا، (فعبر له) (٥) دانيال -﵇- فقال: أما الصنم الذي رأيت (فأنت الرأس المذهب، وأنت أفضل الملوك، وأما الصدر الذي رأيت) (٦) من فضة فابنك يملك من بعدك، وأما البطن الذي رأيت من نحاس فملك يكون بعد ابنك، وأما (الفخذ الذي رأيت من الحديد فـ) (٧) يتفرق فرقتان (٨) في فارس تكون (٩) أشد الملك، وأما الفخار فآخر ملكهم يكون دون الحديد،\n_________\n(١) أبو عبد الله الأبناوي، ثقة.\n(٢) في (أ): فخذه.\n(٣) في (أ): بلغ.\n(٤) في (أ): فرعها.\n(٥) في (ز): فعبره.\n(٦) ما بين القوسين ساقط من (ز).\n(٧) في (ز): ما رأيت من الفخذ من حديد يتفرق.\n(٨) في (أ): فرقتين.\n(٩) عند الطبري في \"جامع البيان\" ١٥/ ٣٤: فقالوا له: رأيت كذا وكذا، فقصوها عليه، فقال: صدقتم، قالوا: نحن نعبرها لك، أما الصنم الذي رأيت رأسه من =","vol":"16","page":267},{"text":"وأما الحجر الذي رأيت وقد ربا حتى ملأ ما بين المشرق والمغرب، فنبي يبعثه الله تعالى في آخر الزمان (فيتفرق ملكهم) (١) كله، ويربو ملكه حتى يملأ ما بين المشرق والمغرب، وأما الشجرة التي رأيت والطير التي (٢) عليها، والسباع والدواب التي تحتها و(ما أمرت) (٣) بقطعها فيذهب ملكك، ويردك الله طائرًا، تكون نسرًا، ملك الطير ثم يردك الله ثورًا ملك الدواب، ثم يردك الله أسدًا، ملك السباع والوحوش سبع سنين، وكان مسخه كله سبع سنين-، وفي ذلك قلبك قلب إنسان حتى تعلم أن الله تعالى له ملك السماوات والأرض، وهو يقدر على الأرض ومن عليها، وكما رأيت أصلها قائمًا وإن (٤) ملكك قائم، فمسخ بختنصر نسرًا في الطير، وثورًا في الدواب،\n_________\n= ذهب فإنه ملك حسن مثل الذهب -وكان قد ملك الأرض كلها-، وأما العنق من الشبه فهو ملك ابنك بعد، يملك، فيكون ملكه حسنًا ولا يكون مثل الذهب، وأما صدره الذي من حديد فهو ملك أهل فارس يملكون بعد ابنك، فيكون ملكهم شديدًا مثل الحديد، وأما بطنه الأخلاط فإنه يذهب ملك أهل فارس، ويتنازع الناس الملك في كل قرية حتى يكون الملك يملك اليوم واليومين، والشهر والشهرين، ثم يقتل فلا يكون للناس قوام على ذلك، كما لم يكن للصنم قوام على رجلين من فخار، فبينما هم كذلك إذ بعث الله تعالى نبيًّا من أرض العرب، فأظهره على بقية ملك أهل فارس وبقية ملك ابنك وملكك فدمره وأهلكه حتى لا يبقى منه شيءكما جاءت الصخرة فهدمت الصنم، فعطف عليهم بختنصر.\n(١) في (ز): فيتفرق ملوكهم، وفي (أ): فتفرق ملكهم.\n(٢) في (أ): الذي.\n(٣) في (أ): أما أمر، وفي (ز): ما أمر، وتاء الخطاب زيادة من عندي.\n(٤) في (ز): كان.","vol":"16","page":268},{"text":"وأسدًا في السباع، ثم رد الله -﷿- إليه ملكه فآمن ودعا الناس إلى الله، فسئل وهب: هل (١) كان مؤمنًا؟ فقال: وجدت أهل الكتاب قد اختلفوا فيه: فمنهم من قال: مات مؤمنًا، ومنهم من قال: أحرق بيت الله وكتبه، وقتل الأنبياء ﵈، وغضب الله -﷿- عليه غضبًا (٢) فلم يقبل منه حينئذ توبة (٣).\nقال السدي: ثم إن بختنصر لما رجع إلى صورته بعد المسخ ورد الله تعالى إليه ملكه، وكان دانيال -﵇- وأصحابه أكرم الناس عليه، فحسدهم المجوس ووشوا بهم، إليه (ثانية، و) (٤) قال لبختنصر: إن دانيال إذا شرب الخمر لم يملك نفسه أن يبول -وكان ذلك فيهم عارًا فجعل (بختنصر لهم) (٥) طعامًا، فأكلوا وشربوا، وقال (٦) للبواب: انظر أول من يخرج إليك (٧) ليبول فاضربه بالطبرزين، وإن قال: أنا بختنصر، فقل: كذبت، بختنصر أمرني بذلك (٨)، فحبس\n_________\n(١) في (ز): أكان.\n(٢) زيادة من (ز).\n(٣) [١٦٩٥] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وداود بن سليمان متكلم فيه، وهو مقطوع من الإسرائيليات.\n(٤) ساقطة من (أ).\n(٥) في (ز): لهم بختنصر.\n(٦) في (ز): قالوا.\n(٧) في (ز): عليك.\n(٨) من (أ).","vol":"16","page":269},{"text":"الله تعالى عن دانيال -﵇- البول، فكان أول من قام من القوم يريد البول: بختنصر، فقام مذللًا (١) وكان ذلك ليلًا، فقام (يسحب ثيابه) (٢) فلما رآه البواب شد عليه، فقال: أنا بختنصر، فقال: كذبت، بختنصر أمرني أن أقتل أول من يخرج، فضربه فقتله.\nوأما محمد بن إسحاق بن يسار فإنه قال في هلاك بختنصر (غير ما قاله) (٣) السدي، وذلك أنه قال بإسناده: لما أراد الله تعالى (أن يهلك) (٤) بختنصر، انبعث، فقال لمن كان في يده من بني إسرائيل: أرأيتم هذا البيت الذي خربت، وهؤلاء الناس (الذين قتلتهم) (٥) من هم، وما هذا البيت؟ قالوا: هذا (٦) بيت الله سبحانه ومسجد من مساجده، وهؤلاء أهله كانوا من ذراري الأنبياء، فظلموا وتعدوا وعصوا، فسُلطتَ عليهم بذنوبهم، وكان ربهم رب السماوات والأرض وربّ الخلق كلهم يكرمهم، ويمنعهم، ويعزهم (٧)، فلما فعلوا أهلكهم الله -﷿- وسلط عليهم غيرهم، قال: فأخبروني ما الذي يطلع بي في (٨) السماء العلياء لعلي أطلع إليها، فأقتل من فيها،\n_________\n(١) في (ز): مدلًا.\n(٢) في (أ): سحت أذياله.\n(٣) في (ز): ما قال.\n(٤) في (ز): هلاك.\n(٥) في (ز): الذي قتلت.\n(٦) في (ز): هو.\n(٧) في (ز): يعزهم.\n(٨) في (ز): إلى.","vol":"16","page":270},{"text":"وأتخذها ملكًا فإني قد فرغت من الأرض ومن فيها، قالوا: لا (١) يقدر عليه أحد من الخلائق، فقال: لتفعلُنَّ، أو لأقتلنكم (٢) عن آخركم، (فشكوا ذلك) (٣) إلى الله تعالى، وتضرعوا إليه، فبعث الله - ﷾ - عليه (٤) بقدرته -ليريه ضعفه (٥)، وهوانه عليه- بعوضة، فدخلت في منخره، ثم ساغت في منخره حتى عضت بأم دماغه، فما كان يقر ولا يسكن حتى يوجأ (٦) إليه رأسه على أم دماغه.\nفلما عرف أنه الموت قال لخاصته من أهله: إذا مت فشقوا رأسي وانظروا ما هذا الذي قتلني؟\nفلما مات شقوا (٧) رأسه فوجدوا البعوضة عاضة (في أمّ) (٨) دماغه، ليري الله (تعالى شأنه) (٩) العباد قدرته وسلطانه، ونجى الله تعالى من كان (١٠) بقي في يديه من بني إسرائيل ورحم (١١) عليهم،\n_________\n(١) (ز): ما.\n(٢) في (أ): لتقتلنكم.\n(٣) في (ز): فبكوا.\n(٤) من (ز).\n(٥) في (أ): صنعه.\n(٦) في (أ): يوجى.\n(٧) في (ز): شق.\n(٨) في (ز): بأمّ.\n(٩) زيادة من (أ).\n(١٠) ساقطة من (أ).\n(١١) في (ز): ترجم.","vol":"16","page":271},{"text":"وردهم إلى إيلياء (١) والشأم (٢)، فبنوا فيه وربوا (٣) وكثروا، حتى كانوا (على أحسن) (٤) ما كانوا عليه، فيزعمون أن الله تعالى أحيا أولئك الموتى الذين قتلوا ولحقوا بهم، ثم إنهم لما رجعوا إلى الشام وقد أحرقت (٥) التوراة، وليس معهم عهد من الله تعالى، جدد (الله عز شأنه) (٦) توراتهم وردها عليهم على لسان عزير -﵇-، وقد مضت القصة (٧).\n_________\n(١) قال البكري: إيلياء: مدينة بيت المقدس، فيها ثلاث لغات مد آخره، وقصره: إيلياء وإيليا، وقصر أولها: إليا.\nوقال محمد بن سهل الكاتب: معنى إيلياء: بيت الله \"معجم ما استعجم\" ١/ ٢١٧. زاد ياقوت الحموي: قال أبو علي: وقد سمي البيت المقدس إيلياء بقول الفرزدق:\nوبيتان: بيت الله نحن ولاته ... وقصر بأعلى إيلياء مشرف\nوقيل: إنما سميت إيلياء باسم بانيها وهو إيلياء بن أرم بن سام بن نوح -﵇-، وهو أخو دمشق وحمص وأردن وفلسطين. اهـ. \"معجم البلدان\" ١/ ٢٩٣.\n(٢) الشأم: بفتح أوله وسكون همزته، أو فتحها، ولغة ثالثة بغير همز، وسميت بالشأم لتشأم بني كنعان بن هام إليها -ولذلك يقولون لها حاليًا: سورية- وكان اسمها الأول سوري، وحدها من الفرات إلى العريش طولًا، وعرضًا من جبلي طيئ إلى بحر الروم، وبها من أمهات المدن: منبج، وحلب، وحماة، وحمص، ودمشق -وهي العاصمة-، وبيت المقدس. اهـ. \"مراصد الإطلاع\" لابن عبد الحق ٢/ ٧٧٥.\n(٣) في (أ): ربؤوا.\n(٤) في (أ): كأحسن.\n(٥) في (ز): أحرق.\n(٦) من (أ).\n(٧) في سورة البقرة في تفسير قوله تعالى: ﴿أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا﴾ [٢٥٩].","vol":"16","page":272},{"text":"(وهذا الذي ذكرنا من جميع) (١) أمر بختنصر على ما جاء في التفسير (٢) \"والمبتدأ\" (٣) وأخبار الأنبياء، إلا أن رواية من روى أن بختنصر هو الذي غزا بني إسرائيل عند قتلهم يحيى بن زكريا ﵉ غلط عند أهل السير والأخبار والعلم بالماضين من أهل الكتاب والمسلمين، وذلك أنهم مجمعون على أن بختنصر إنما غزا بني إسرائيل عند قتلهم نبيهم (شعيا -﵇-، وفي عهد أرميا بن خلقيا -﵇-) (٤) وهي الواقعة الأولى التي قال الله -﷿-: ﴿فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ﴾، يعني: بختنصر وجنوده، قالوا: ومن عهد أرميا -﵇- وتخريب بختنصر بيت المقدس إلى مولد يحيى بن زكريا ﵉ - أربعمائة وإحدى وستون سنة، وذلك (٥) أنهم يعدون من لدن تخريب بيت المقدس إلى حين عمارته في عهد (كيرش بن أخشونوش أصبهبذ) (٦) بابل من قبل بهمن بن\n_________\n(١) في (ز): فهذا الذي ذكرته جماع.\n(٢) معظمه في \"جامع البيان\" للطبري ١٥/ ٢٢ - ٣٤.\n(٣) يعني: كتاب \"المبتدأ\"، لوهب بن منبه بن كامل اليماني الأبناوي المتوفى سنة عشرة ومائة هـ أو بعدها، وقد ذكر الثعلبي في المقدمة إسناده إليه.\n(٤) في (ز): شعيا وفي عهد إرميا بن حلفيا ﵈. وقال الحافظ ابن كثير في \"البداية والنهاية\" ٢/ ٣٣، باب ذكر جماعة من بني إسرائيل ﵈ لا يعلم وقت زمانهم إلا أنهم بعد داود وسليمان وقبل زكريا ويحيى ﵈: ومنهم إرميا بن حلقيا من سبط لاوي بن يعقوب.\n(٥) في (أ): كذلك.\n(٦) في (ز): كيرش بن أحشوبرش إسبهبد من، وفي \"معالم التنزيل\" للبغوي ٥/ ٧٨: كيوس أخشورش بن أصيهيد ببابل. =","vol":"16","page":273},{"text":"إسفنديار بن (كشتاسف، سبعين) (١) سنة، ومن بعد عمرانه إلى ظهور الإسكندر على بيت المقدس وحيازة ملكها إلى مملكته (ثمان وثمانون) (٢) سنة، و(٣) من بعد ملكه (٤) إلى مولد يحيى بن زكريا ﵉ (٥) ثلاثمائة سنة، و(ثلاث وستون) (٦) سنة.\nوإنما الصحيح من ذلك ما ذكره محمد بن إسحاق بن يسار قال: غيرت (٧) بنو إسرائيل بعد ما عمرت الشام وعادوا إليها بعد خراب (٨) بختنصر إياها، وسبيهم (٩) منها، فجعلوا بعد ذلك يحدثون الأحداث بعد مهلك عزير -﵇-، ويعود الله تعالى عليهم بالرحمة (١٠) ويبعث\n_________\n= وقد ذكر ابن كثير عن هشام بن محمد بن السائب الكلبي: كان بختنصر اصفهبذا لما بين الأهواز إلى الروم للملك على الفُرس، وهو لهراسب .. وبعث بختنصر لقتال بني إسرائيل بالشام، فلما قدم الشام صالحه أهل دمشق، وقد قيل: إن الذي بعث بختنصر إنما هو بهمن ملك الفرس بعد بشتاسب بن لهراسب اهـ. \"البداية والنهاية\" ٢/ ٣٩.\n(١) في (ز): كتشاسف بسبعين.\n(٢) في (ز): ثمانا وثمانين.\n(٣) في (ز): ثم.\n(٤) في (ز): مملكته.\n(٥) سقط من (ز)، وفي (أ): -﵇-.\n(٦) في (ز): ثلاث سنين، وفي (أ): ثلاث ستين.\n(٧) في (أ): عبرت.\n(٨) في (أ): إحراف، ولعله تصحيف من إحراق.\n(٩) في (أ): سباهم.\n(١٠) سقط من (ز).","vol":"16","page":274},{"text":"(الأنبياء فيهم) (١) ففريقًا يكذبون، وفريقًا يقتلون، حتى كان آخر (٢) من بعث (الله تعالى) (٣) فيهم من أنبيائهم زكريا ويحيى ﵉، وكانوا من بيت آل داود، فمات زكريا -﵇-، وقتل يحيى -﵇- بسبب نهيه الملك عن نكاح ابنته -في قول عبد الله بن الزبير - ﵄ - (٤) -، وابنة امرأته، في قول السدي، وابنة أخيه، في قول عبد الله بن عباس - ﵄وهو الأصح إن شاء الله، لما روى الأعمش (٥) عن المنهال (٦)، عن سعيد بن جبير (٧)، عن ابن عباس - ﵄ - قال: بعث عيسى بن مريم يحيى بن زكريا ﵈ في اثني عشر من الحواريين يعلمون الناس، فكان مما نهوهم عنه نكاح ابنة الأخ، و(كان) (٨) لملكهم ابنة أخ تعجبه، ويريد أن يتزوجها وكانت لها في كل يوم حاجة يقضيها، وذكر الحديث في مقتل يحيى -﵇- (٩).\n_________\n(١) في (ز): فيهم الأنبياء.\n(٢) من (ز).\n(٣) من (أ).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٥/ ٤٠، وذكره ابن الجوزي في \"زاد المسير\" ٥/ ٨.\n(٥) سليمان بن مهران الأعمش، ثقة، حافظ، لكنه مدلس.\n(٦) المنهال بن عمرو الأسدي مولاهم، صدوق ربما وهم.\n(٧) من سادات التابعين، ثقة ثبت فقيه.\n(٨) في (ز): كانت.\n(٩) الحكم على الإسناد:\nفيه الأعمش يدلس وقد عنعن، والمنهال صدوق ربما وهم. =","vol":"16","page":275},{"text":"رجعنا إلى حديث ابن إسحاق قال: فلما رفع الله تعالى عيسى بن مريم ﵉ من بين أظهرهم وقتلوا يحيى بن زكريا ﵉، - وبعض الناس يقول: قتلوا زكريا -﵇- ابتعث (١) الله تعالى عليهم ملكًا من ملوك بابل يقال له: خردوس، فسار إليهم بأهل بابل حتى دخل عليهم الشام، فلما ظهر عليهم أمّر عليهم (٢) رأسًا من رؤوس جنوده يدعى بيورزاذان (٣) صاحب القتل (٤) فقال له (٥): إني قد كنت حلفت بإلهي (٦) لئن أنا ظهرت على أهل بيت المقدس لأقتلنهم حتى يسيل دماؤهم في وسط عسكري، إلا ألا (٧) أجد أحدًا أقتله، فأمره أن يقتلهم حتى يبلغ ذلك منهم، وإن بيورزاذان دخل بيت المقدس (فقام على) (٨) البقعة التي كانوا يقربون فيها قربانهم فوجد (٩) فيها دمًا يغلي فسألهم عنه فقالوا: هذا دم\n_________\n= التخريج:\nأخرجه الطبري في تفسيره ١٥/ ٤٣ من طريق أبي السائب عن أبي معاوية، عن الأعمش، به.\n(١) في (أ): بعث.\n(٢) من (ز).\n(٣) في (ز): بيوزاذان، وفي \"جامع البيان\" للطبري ١٥/ ٤١: نبورزاذان.\n(٤) في \"معالم التنزيل\" للبغوي ٥/ ٧٥: الفيل.\n(٥) في (أ): لهم.\n(٦) في (ز): يا إلاهي.\n(٧) ساقطة من (ز)، وفي (أ): ذا حدحد، غير واضحة.\n(٨) في (ز): فقتلهم في.\n(٩) في (ز): فوجدوا.","vol":"16","page":276},{"text":"قربان قربناه، فلم يقبل منا، فلذلك هو (١) يغلي كما تراه، ولقد قربنا القربان منذ ثمان (٢) مائة سنة قربانات (٣) فتقبل منا إلا هذا القربان، قال: ما صدقتموني الخبر، قالوا له: لو كان كأول دمائنا (٤) تقبل منا، ولكنه قد (٥) أنقطع منا الملك والنبوة والوحي، فلذلك لم يقبل (منا القربان) (٦) فذبح منهم بيورزاذان على ذلك الدم سبعمائة وسبعين زوجًا (٧) من رؤوسهم، فلم يهدأ وأمر بسبعة آلاف من (سبيهم وأزواجهم فذبحوا) (٨) على الدم فلم يبرد، فلما رأى بيورزاذان أن الدم لا يهدأ قال لهم: ويلكم يا بني إسرائيل اصدقوني واصبروا على أمر ربكم، فقد طال ما ملكتم في (٩) الأرض، تفعلون فيها ما شئتم، قبل ألا أترك نافخ نار ولا (١٠) أنثى ولا ذكرًا إلا قتلته، فلما رأوا الجهد وشدة القتل صدقوه الخبر، فقالوا: هذا دم نبي منا كانا ينهانا عن أمور كثيرة من سخط الله، فلو أطعناه فيها\n_________\n(١) من (أ).\n(٢) في (أ): ثماني.\n(٣) من (أ).\n(٤) في \"معالم التنزيل\" للبغوي: زماننا.\n(٥) ساقطة من (ز).\n(٦) في (ز): القربان منا.\n(٧) في \"معالم التنزيل\": رجلًا.\n(٨) في (أ): نسببهم وأزواجهم فذبحهم.\n(٩) من (أ).\n(١٠) من (أ).","vol":"16","page":277},{"text":"لكان (١) أرشد لنا، وكان يخبرنا بأمركم فلم نصدقه، فقتلناه فهذا دمه، فقال لهم بيورزاذان: ما كان اسمه؟ قالوا: يحيى بن زكريا، قال: الآن قد (٢) صدقتموني، لمثل هذا ينتقم منكم ربكم، فلما رأى بيورزاذان أنهم صدقوه خر ساجدًا، وقال لمن حوله: أغلقوا أبواب المدينة وأخرجوا من كان هاهنا من جيش (٣) خردوس، وخلا في بني إسرائيل ثم قال: يا يحيى بن زكريا! قد علم ربي وربك ما قد (٤) أصاب قومك من أجلك، وما قتل منهم من أجلك، فاهدأ بإذن الله، قبل أن لا أبقي (من قومك أحدًا) (٥) فهدأ دم يحيى بن زكريا بإذن الله تعالى، ورفع بيورزاذان عنهم القتل وقال: آمنت بما آمنت به بنو إسرائيل وصدقت به وأيقنت أنه لا رب غيره، فأوحى الله إلى رأس من رؤوس بقية الأنبياء أن (قل لـ) (٦) بيورزاذان: (حبور صدوق، وحبور (٧) بالعبرانية: حديث (٨) الإيمان، ثم (٩) إن\n_________\n(١) في (أ): كان.\n(٢) من (أ).\n(٣) في (أ): حبس.\n(٤) ساقطة من (ز).\n(٥) في (ز): أحدًا من قومك.\n(٦) من (أ).\n(٧) في (أ): حيون صدقون وحيون، وفي (ز): حيون صدوق، والتصويب من \"جامع البيان\" للطبري ١٥/ ٤١.\n(٨) في (أ): حنث.\n(٩) في (ز): و.","vol":"16","page":278},{"text":"بيورزاذان قال (١) لبني إسرائيل (يا بني إسرائيل!) (٢) إن عدو الله خردوس أمرني أن أقتل منكم حتى تسيل دماؤكم في (٣) وسط عسكره، وإني لست أستطيع أن أعصيه، قالوا له: افعل ما أمرت به، فأمرهم (أن يحفروا خندقًا) (٤) فحفروها وأمر بأموالهم من الخيل والبغال والحمير والإبل والبقر والغنم فذبحها، حتى سال دمها (٥) في العسكر وأمر بالقتلى الذين كانوا قتلوا (٦) قبل ذلك فطرحوها (٧) على ما قتل من مواشيهم حتى كانوا فوقهم فلم يظن خردوس (إلا أن) (٨) ما كان في الخندق (من الدم) (٩) من دماء (١٠) بني إسرائيل، فلما بلغ الدم عسكره أرسل إلى بيورزاذان: ارفع عنهم القتل فقد بلغني دماؤهم، ثم انصرف عنهم إلى بابل، وقد أفنى بني إسرائيل أو كاد.\nوهي الوقعة الأخيرة التي أنزل الله -﷿- ببني إسرائيل في قوله:\n_________\n(١) في (أ): قالوا.\n(٢) سقط من (أ).\n(٣) من (أ).\n(٤) في (ز): فحفروا خندقًا.\n(٥) في (ز): الدم.\n(٦) من (ز).\n(٧) في (ز): فطرحوا.\n(٨) في (أ): فلما نظر خردوش إلى.\n(٩) ساقطة من (أ).\n(١٠) ساقطة من (أ)، وفي (ز): دمائهم.","vol":"16","page":279},{"text":"﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ﴾ الآيات (١)، فكانت الوقعة الأولى بختنصر وجنوده، ثم رد الله سبحانه لهم (٢) الكرة عليهم، وكانت الأخيرة خردوش وجنوده، فلم يقم لهم بعد ذلك راية، وانتقل الملك (في الشام) (٣) ونواحيها إلى الروم اليونانية إلا أن بقايا بني إسرائيل كثروا وانتشروا بعد ذلك، وكانت لهم الديانة والرياسة ببيت المقدس ونواحيها على غير وجه الملك، وكانوا في نعمة و(منعة وعزة) (٤) إلى أن بدلوا وأحدثوا الأحداث، واستحلوا المحارم وضيعوا الحدود، فسلط الله عليهم (ططوس بن إستيانوس) (٥) الرومي فأخرب بلادهم وطردهم عنها ونزع الله عز شأنه عنهم الملك والرياسة، وضرب عليهم الذل، وليسوا في أمة من الأمم إلا وعليهم الذل والصغار والجزية، والملك في غيرهم،\n_________\n(١) تمام الآيات ﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا (٤) فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ وَكَانَ وَعْدًا مَفْعُولًا (٥) ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا (٦) إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا (٧) عَسَى رَبُّكُمْ أَنْ يَرْحَمَكُمْ وَإِنْ عُدْتُمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا (٨)﴾.\n(٢) من (ز).\n(٣) في (ز): بالشام.\n(٤) في (ز): سعة.\n(٥) في \"معالم التنزيل\" للبغوي ٥/ ٧٦، ططيوس بن إسبيانوس، وفي \"زاد المسير\" لابن الجوزي ٥/ ١١: انطياخوس.","vol":"16","page":280},{"text":"وبقي ببيت المقدس خرابًا إلى أيام عمر بن الخطاب ﵁، فعمره المسلمون بأمره.\nوروى أبو عوانة (١)، عن أبي بشر (٢) قال: سألت سعيد بن جبير (٣) ﵀ عن (قول الله) (٤) تعالى: ﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ﴾ الآيات (٥)، فقال: أما الذين جاسوا خلال الديار فكان صيحان (٦) الجزري شعث من الديار وتبّر، ثم قال: ﴿ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ﴾ (٧) إلى قوله: ﴿فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ﴾ إلى قوله: ﴿تَتْبِيرًا﴾ (٨)، قال: هذا بختنصر الذي خرب بيت المقدس، ثم قال لهم بعد هذا: ﴿عَسَى رَبُّكُمْ أَنْ يَرْحَمَكُمْ﴾ بعد هذا ﴿وَإِنْ عُدْتُمْ عُدْنَا﴾ (٩) قال: فعادوا فعيد عليهم، فبعث الله تعالى\n_________\n(١) الوضاح بن عبد الله اليشكري، ثقة ثبت.\n(٢) جعفر بن إياس اليشكري الواسطي، ثقة من أثبت الناس في سعيد.\n(٣) من سادات التابعين، ثقة ثبت فقيه.\n(٤) في (ز): قوله.\n(٥) من الآية الرابعة إلى الآية السابعة.\n(٦) في (ز): سنحاريب. وعند الطبري في \"جامع البيان\" ١٥/ ٢٨ - ٢٩ عن قتادة قال: أما المرة الأولى فسلط الله عليهم جالوت الجزري، وعن سعيد بن جبير: فقال يومًا صيحون، وهو ملك فارس ببابل، وذكر الطبري أيضًا في \"جامع البيان\" ١٥/ ٢١: وكان يدعى صحابين.\n(٧) في الآية السادسة.\n(٨) الآية السابعة.\n(٩) الآية الثامنة.","vol":"16","page":281},{"text":"عليهم ملك الروم، ثم عادوا أيضًا فعيد عليهم، فبعث الله تعالى رزم أوزن ملك الري، ثم عادوا أيضًا فعيد عليهم، فبعث الله تعالى عليهم سابور [وهو] (١): ذو الأكتاف.\nوقال قتادة (٢) في هذِه الآية: قضى قضاء (٣) على القوم كما تسمعون، فبعث الله -﷿- عليهم في الأولى جالوت فسبى وقتل وخرب (بيت المقدس) (٤) وجاسوا خلال الديار ﴿ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ﴾ يعني: لبني إسرائيل عليهم، وذلك في زمان داود -﵇-، ﴿فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ﴾ آخر الكرّتين، بعث الله عليهم بختنصر، أبغض خلق الله إليه، فسبى وقتل (٥) وخرب بيت المقدس وسامهم سوء العذاب، ثم (٦) قال: ﴿عَسَى رَبُّكُمْ أَنْ يَرْحَمَكُمْ﴾ فعاد الله تعالى عليهم برحمته، ثم عاد القوم بشر ما بحضرتهم، فبعث الله سبحانه عليهم ما شاء أن يبعث من (نقمته وعقوبته) (٧)، ثم بعث الله تعالى عليهم هذا الحي من العرب كما قال الله تعالى (٨): ﴿وَإِذْ تَأَذَّنَ رَبُّكَ\n_________\n(١) زيادة يقتضيها السياق.\n(٢) أسند إليه الطبري هذا القول في \"جامع البيان\" ١٥/ ٢١، بلفظ: قضاء قضاه على القوم.\n(٣) ساقطة من (ز).\n(٤) زيادة من (أ).\n(٥) من (ز).\n(٦) من (ز).\n(٧) في (أ): نقمة وعقوبة.\n(٨) من (أ).","vol":"16","page":282},{"text":"لَيَبْعَثَنَّ عَلَيْهِمْ إِلَى يَوْمِ الْقِيَامَةِ مَنْ يَسُومُهُمْ سُوءَ الْعَذَابِ﴾ (١) فهم منهم في عذاب الله إلى يوم القيامة، فذلك كقوله -﷿-: ﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ﴾ أي: أخبرناهم وأعلمناهم فيما آتيناهم من الكتب.\nوقال ابن عباس ﵄ وقتادة (٢): يعني: وقضينا عليهم، وعلى هذا التأويل يكون ﴿إِلَى﴾ بمعنى على، والمعني: ﴿فِي الْكِتَابِ﴾ اللوح المحفوظ، ﴿لَتُفْسِدُنَّ﴾ قيل: هو لام القسم، مجازه: والله لتفسدن، ﴿فِي الْأَرْضِ مَرَّتَيْنِ﴾ بالمعاصي (٣)، ﴿وَلَتَعْلُنَّ﴾ ولتستكبرنّ ولتظلمنّ الناس ﴿عُلُوًّا كَبِيرًا﴾.\n﴿فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا﴾ يعني: أولى المرتين، واختلفوا فيها: فعلى قول قتادة: إفسادهم في المرة الأولى (ما خالفوا) (٤) من أحكام التوراة وعصوا ربهم ولم يحفظوا أمر نبيهم موسى -﵇-، وركبوا المحارم، وتعدوا على الناس.\nوقال السدي (٥) في خبر ذكره عن أبي مالك (٦)، وأبي صالح (٧)،\n_________\n(١) الأعراف: ١٦٧.\n(٢) أسند الطبري -فيما سبق- إلى ابن عباس ﵄ في تفسير الآية قال: هو قضاء قضي عليهم، وإلى قتادة قال: قضاء قضاه على القوم كما تسمعون.\n(٣) من (ز).\n(٤) في (أ): خالفوا ما خالفوا، ولم أطلع على قول قتادة في المراجع الميسرة.\n(٥) أبو محمد القرشي -السدي الكبير- صدوق يهم رمي بالتشيع.\n(٦) غزوان الغفاري، ثقة مشهور.\n(٧) باذان، أبو باذام ضعيف يرسل.","vol":"16","page":283},{"text":"عن ابن عباس - ﵄ -، وعن مرّة الهمداني (١)، عن ابن مسعود (٢) - ﵁ - ﵁ أن أول (الفسادين: قتل زكريا -﵇-، وقال ابن إسحاق) (٣) الفساد من إفسادهم في المرة الأولى: قتلهم (لشعيا بن إمضيا نبي الله) (٤) -﵇- بين الشجرة، وذكر ابن إسحاق (قتل زكريا -﵇-.\nوقال ابن إسحاق) (٥): إن بعض أهل العلم أخبره أن زكريا -﵇- مات موتًا، ولم يقتل، و(أن المقتول إنما) (٦) هو شعيا -﵇- ﴿بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ﴾ يعني جالوت الجزري (٧) وجنوده، وهو الذي قتله داود -﵇-، قاله قتادة (٨)، وهي رواية العوفي عن ابن عباس - ﵄ -.\n_________\n(١) أبو إسماعيل الكوفي، ثقة.\n(٢) روى الطبري عن هارون قال: ثنا عمرو بن حماد قال: حدثنا أسباط، عن السدي في خبر ذكره عن أبي صالح، وعن أبي مالك، عن ابن عباس، عن مرة، عن عبد الله - ﵃ -: أن الله عهد إلى بني إسرائيل في التوراة ﴿لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ﴾ فكان أول الفسادين قتل زكريا، فبعث الله عليهم ملك النبط وكان يدعى صحابين، فبعث الجنود وكانت أساورته من أهل فارس .. الأثر، \"جامع البيان\" ١٥/ ٢٧.\n(٣) زيادة من (ز).\n(٤) في (أ): شعيا بن إمصيا -﵇-.\n(٥) ما بين القوسين من (ز).\n(٦) في (أ): إنما المقتول، والمثبت من (ز) وهو موافق لما عند الطبري ١٥/ ٢٧.\n(٧) قال الطبري: فقال بعضهم: كان الذي بعث الله عليهم في المرة الأولى جالوت، وهو من أهل الجزيرة. \"جامع البيان\" ١٥/ ٢٨.\n(٨) رواه الطبري في المصدر السابق.","vol":"16","page":284},{"text":"وقال أبو المعلى (١)، ويعلى (٢)، عن سعيد بن جبير: هو (٣) سنحاريب من أهل نينوى (٤)، (وهي فوق الموصل) (٥)، و(روى) (٦) أبو بشر عنه: صيحان (٧) الجزري، وقال ابن إسحاق (٨): بختنصر البابلي وأصحابه.\n_________\n(١) روى الطبري بإسناده إلى سعيد بن جبير يقول: قوله تعالى ﴿بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ﴾ قال: بعث الله عليهم في المرة الأولى سنحاريب من أهل أثور نينوى، فسألت سعيد عنها، فزعم أنها الموصل. \"جامع البيان\" ١٥/ ٢٨.\n(٢) رواية يعلى أيضًا أسندها الطبري، قال سعيد جبير: كان رجل من بني إسرائيل يقرأ ﴿بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ﴾ -حكاية طويلة، قال فيها-: قال صيحون -وهو ملك فارس ببابل-: لو أنا بعثنا .. الخ، انظر \"جامع البيان\" ١٥/ ٢٩.\n(٣) ساقطة من (ز).\n(٤) قال البغدادي: نينوى -بالكسر، ثم السكون وفتح النون والواو، بوزن طيطوى-: قرية يونس بن متى -﵇- بالموصل، تقابلها من الجانب الشرقي. \"مراصد الإطلاع\" لابن عبد الحق ٣/ ١٤١٤.\n(٥) في (أ): وهو الموصل.\n(٦) في (أ): قال.\n(٧) في (ز): صرحاين.\n(٨) رواه الطبري في \"جامع البيان\" ١٥/ ٣٦ أثرًا طويلًا، قال ابن إسحاق فيما بلغني: استخلف الله علي بني إسرائيل بعد قتلهم شعيا رجلًا منهم يقال له: ناشة بن آموص، فبعث الله الخضر نبيًّا ..، قال: واسم الخضر -فيما كان وهب بن منبه يزعم عن بني إسرائيل: أرميا بن حلفيا، وكان من سبط هارون بن عمران .. الخ. وقال ابن الجوزي في \"زاد المسير\" ٥/ ٩: ﴿عَلَيْكُمْ عِبَادًا لَنَا﴾ فيهم خمسة أقوال: أحدهم جالوت وجنوده، قاله ابن عباس وقتادة. والثاني: بختنصر، قاله سعيد بن المسيب، واختاره الفراء والزجاج والثالث: العمالقة، وكانوا كفارًا، قاله الحسن، والرابع: سنحاريب، قاله سعيد بن جبير. والخامس: قوم من أهل فارس، وقال ابن زيد: سلط الله عليهم سابور ذات الأكتاف، ملك الفرس.","vol":"16","page":285},{"text":"﴿أُولِي بَأْسٍ﴾ ذوي بطش في الحرب ﴿شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ﴾ أي: فطافوا، وداروا. وقال ابن عباس - ﵄ -: مشوا. وقال الفراء (١): قتلوكم (٢) بين بيوتكم، وأنشد لحسان بن ثابت (٣) ﵁:\nومنا الذي لاقى بسيف محمد ... فجاس به الأعداء عرض العساكر\nوقال (أبو عبيدة) (٤): طلبوا من فيها كما يجوس الأخبار، وقال القتيبي: عاثوا وأفسدوا، وقال ابن جرير (٥): طافوا بين الديار يطلبونهم ذاهبين وجائين، فجمع التأويلات.\nوقرأ ابن عباس - ﵄ -: (فحاسوا) (٦) بالحاء، ومعناهما واحد.\n_________\n(١) في \"معاني القرآن\" ٢/ ١١٦.\n(٢) في (أ): قتلوهم، وهذا سبق قلم.\n(٣) لم يذكر الفراء في \"معاني القرآن\" هذا الشعر ولا قائله، وإنما نسب الطبري هذا الشعر لحسان بن ثابت - ﵁ - في \"جامع البيان\" ١٥/ ٢٨. وبحثت في \"ديوان حسان بن ثابت - ﵁ -\" فلم أجد فيه هذا الشعر، فالله أعلم، والشاهد في البيت كلمة جاس بمعنى: قتل.\n(٤) في (أ): أبو عبيد، والمثبت موافق لما في \"زاد المسير\" لابن الجوزي ٥/ ٩.\n(٥) في \"جامع البيان\" ١٥/ ٢٨ بعد بيان استعمال الجوس بمعنى القتل: وجائز أن يكون معناه فجاسوا خلال الديار فقتلوهم ذاهبين وجائين، فيصح التأويلان جميعًا. وقال الزجاج: طافوا خلال الديار ينظرون هل بقي أحد لم يقتلوه، والجوس: طلب الشيء باستقصاء. \"معاني القرآن\" للزجاج ٣/ ٢٢٧.\n(٦) نسب عثمان بن جني هذِه القراءة إلى أبي السمال، ولم يذكر ابن عباس - ﵄ -، وانظر \"المحتسب\" ٢/ ١٥. وقال ابن حيان: وقرأ أبو السمال وطلحة فحاسوا بالحاء المهملة. \"البحر المحيط\" ٦/ ٩.","vol":"16","page":286},{"text":"﴿وَكَانَ وَعْدًا مَفْعُولًا﴾ قضاء كائنًا (لا محالة و) (١) لا خلف فيه.\nقوله: ﴿ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ﴾ الرجعة والدولة ﴿عَلَيْهِمْ وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا﴾ عددًا، قال القتيبي: وأصله مَن ينفر (مع الرجل مِن) (٢) عشيرته وأهل بيته، يدل عليه قول مجاهد: أكثر رجالًا، والنفير والنافر واحد، كالقدير والقادر.\nقوله -﷿-: ﴿إِنْ أَحْسَنْتُمْ﴾ يا بني إسرائيل ﴿أَحْسَنْتُمْ لِأَنْفُسِكُمْ﴾ لها ثوابها ونفعها، ﴿وَإِنْ أَسَأْتُمْ فَلَهَا﴾ كقوله تعالى ﴿فَسَلَامٌ لَكَ﴾ (٣) أي عليك، وقال محمد بن جرير (٤): فإليها كما قال: ﴿بِأَنَّ رَبَّكَ أَوْحَى لَهَا (٥)﴾ (٥) أي: إليها.\nوقيل: فلها الجزاء والعقاب، وقال الحسين بن الفضل: يعني (٦) فلها ربٌّ يغفر الإساءة.\n﴿فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ﴾ أي: المرة الآخرة من إفسادكم، وذلك قصدهم قتل عيسى بن مريم - ﵉ - حين رفع، وقتلهم (٧)\n_________\n(١) زيادة من (أ).\n(٢) في (أ): الرجل عن، والمثبت من (ز)، وهي موافقة لما في \"زاد المسير\" لابن الجوزي ٥/ ١٠، \"البحر المحيط\" لأبي حيان ٦/ ٩، \"روح المعاني\" للألوسي ١٥/ ١٨.\n(٣) الواقعة: ٩١.\n(٤) \"جامع البيان\" للطبري ١٥/ ٣١.\n(٥) الزلزلة: ٥.\n(٦) من (ز).\n(٧) في (ز): قتل.","vol":"16","page":287},{"text":"يحيى بن زكريا - ﵉ - فسلط الله تعالى عليهم الفرس (١) والروم: خردوش (٢) وططوس حتى قتلوهم وسبوهم ونفوهم عن ديارهم وأخذوا بلادهم وأموالهم، فذلك قوله ﴿لِيَسُوءُوا وُجُوهَكُمْ﴾ أي: تحزن، واختلف القراء فيه، فقرأ الكسائي: (لنسوء) بالنون وفتح الهمزة على التعظيم، اعتبارًا بقوله تعالى: ﴿وَقَضَيْنَا﴾ (٣) و﴿بَعَثَنَا﴾ (٤) و﴿رَدَدْنَا﴾ و﴿أمددنا﴾ و﴿جَعَلْنَا﴾ (٥)، وروي ذلك عن علي (٦) ﵁، وتصديق هذِه القراءة قراءة أُبي بن كعب ﵁: لِنَسُوءنْ (وجوهكم) (٧) بالنون، وحرف التأكيد، وقد قرأ سائر قراء أهل (٨) الكوفة (غير حفص وابن عامر) (٩) بالياء على التوحيد، ولها\n_________\n(١) في (أ): فارس.\n(٢) في (أ): جردوش، والمثبت من (ز)، وكذلك في \"معالم التنزيل\" للبغوي ٥/ ٨٠ خردوش وطيطوس.\n(٣) في قوله تعالى ﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ﴾ الآية الرابعة.\n(٤) في قوله تعالى ﴿فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا﴾ الآية الخامسة.\n(٥) الكلمات الثلاث في قوله تعالى: ﴿ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُمْ بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا (٦)﴾ [الإسراء: ٦].\n(٦) قال أبو حيان: وقرأ علي بن أبي طالب وزيد بن علي - ﵃ -، والكسائي لنسوء بالنون التي للعظمة، وفيها ضمير يعود على الله، وقرأ أُبي - ﵁ - لنسوءنّ بلام الأمر والنون التي للعظمة ونون التوكيد الخفيفة آخرًا، وعن علي - ﵁ - أيضًا النسوءنّ، ليسوءنّ) بالنون والياء، ونون التوكيد الشديدة، وهي لام القسم. \"البحر المحيط\" ٦/ ١٠. وقد ذكر ابن جني قراءة أُبي بن كعب - ﵁ - نحوه في \"المحتسب\" ٢/ ١٥.\n(٧) من (أ).\n(٨) من (أ).\n(٩) من (أ).","vol":"16","page":288},{"text":"وجهان: أحدهما: ليسوء الله وجوهكم، والثاني: ليسوء الوعد وجوهكم.\nوقرأ الباقون (١) لِيَسُوءُوا (٢) بالياء وضم الهمزة على الجمع، بمعنى: ليسوء العباد أولوا البأس الشديد وجوهكم، ﴿وَلِيَدْخُلُوا الْمَسْجِدَ﴾ يعني: بيت المقدس ونواحيه ﴿كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا﴾ وليهلكوا وليدمروا ﴿مَا عَلَوْا تَتْبِيرًا (٧) عَسَى رَبُّكُمْ﴾ لعل ربكم يا بني إسرائيل ﴿أَنْ يَرْحَمَكُمْ﴾ بعد انتقامه منكم ﴿وَإِنْ عُدْتُمْ عُدْنَا﴾ قال ابن عباس (٣) ﵄: وإن عدتم إلى المعصية عدنا إلى العقوبة، قال قتادة: فبعث الله محمدًا - ﷺ -، فهم (٤) يعطون الجزية عن يد وهم صاغرون ﴿وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا﴾ سجنًا ومحسبًا من الحصر وهو الحبس، والعرب تسمي البخيل حصورا،\n_________\n(١) قال الأصبهاني: قرأ أبو جعفر ونافع وابن كثير وأبو عمرو ويعقوب وحفص عن عاصم ﴿لِيَسُوءُوا﴾ بالياء وضم الهمزة، وقرأ ابن عامر وأبو بكر عن عاصم وحمزة وخلف (يَسُوءَ) بالياء وفتح الهمزة، وقرأ الكسائي وحده (لِنَسُوءَ) بالنون وفتح الهمزة. \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٢٧).\n(٢) من (ز).\n(٣) أسند ابن جرير إلى ابن عباس ﵄ في تفسير الآية قال: عادوا فعاد، ثم عادوا فعاد، ثم عادوا فعاد، قال: فسلط الله عليهم ثلاثة من ملوك فارس: سند بادان وشهربادان وآخر. \"جامع البيان\" ١٥/ ٤٤.\nونسب الواحدي نحو القول المذكور إلى الحسن قال: وإن عدتم بالمعصية عدنا بالعقوبة، \"الوسيط في تفسير القرآن المجيد\" ٣/ ٩٨.\nوذكره البغوي في \"معالم التنزيل\" ٥/ ٨٠ بلا نسبة.\n(٤) في (أ): فهو، وذا سبق قلم.","vol":"16","page":289},{"text":"والملك حصيرا؛ لأنه (محبوس محجوب) (١) عن الناس، وقال لبيد:\nومقامة غلب الرقاب كأنهم ... جنّ لدى باب الحصير قيام (٢)\nأي باب الملك، (فهو من الحصر) (٣) في الكلام، إذا احتبس عليه وأعياه، والرجل الحصور عن النساء، وحصر (٤) الغائط.\nوقال الحسن (٥): ﴿وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا﴾ أي: فراشًا ومهادًا، ذهب إلى الحصير الذي يبسط، ويفرش (٦)، وذلك أن العرب تسمي البساط الصغير حصيرا، وهو وجه حسن وتأويل صحيح.\n\n<span data-type=\"title\" id=toc-2417>٩ </span>- قوله -﷿-: ﴿إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ﴾\nأي: للطريقة (٧) التي هي (أصح و) أصوب ﴿وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ\n_________\n(١) في (ز): محجوب محبوس.\n(٢) والشاهد في البيت قوله (باب الحصير)، يعني باب السجن، وقال القرطبي: وروي عن أبي عبيدة لدى طرف الحصير قيام، أي: عند طرف البساط، للنعمان بن المنذر \"الجامع لأحكام القرآن\" ١٠/ ٢٢٤.\n(٣) في (ز): ومنه الحصرة.\n(٤) في (ز): حصير.\n(٥) كذلك أسند إليه الطبري هذا القول، واستدل على ذلك بقوله تعالى: ﴿لَهُمْ مِنْ جَهَنَّمَ مِهَادٌ وَمِنْ فَوْقِهِمْ غَوَاشٍ وَكَذَلِكَ نَجْزِي الظَّالِمِينَ (٤١)﴾ [الأعراف: ٤١]. \"جامع البيان\" ١٥/ ٤٥.\nوذكره ابن الجوزي باختصار في \"زاد المسير\" ٥/ ١٢ كما قال: والحصير المنسوج سمي حصيرًا؛ لأنه حصرت طاقاته بعضها مع بعض.\n(٦) في (ز): يفترش.\n(٧) في (ز): الطريقة، وفي (م): إلى الطريقة.","vol":"16","page":290},{"text":"يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ﴾ أي: بأن لهم ﴿أَجْرًا كَبِيرًا﴾ وهو (١) الجنة.\n\n<span data-type=\"title\" id=toc-2418>١٠ </span>- قوله -﷿- ﴿وَأَنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا (١٠)﴾\nوهو النار.\n\n<span data-type=\"title\" id=toc-2419>١١ </span>- (قوله -﷿-) (٢): ﴿وَيَدْعُ الْإِنْسَانُ﴾\nحذف (٣) الواو منها في اللفظ والخط، ولم يحذف في المعنى؛ لأنها في (٤) موضع رفع، فكان حذفها باستقبالها اللام الساكنة، كقوله تعالى ﴿سَنَدْعُ الزَّبَانِيَةَ (١٨)﴾ (٥)، و﴿وَيَمْحُ اللَّهُ الْبَاطِلَ﴾ (٦)، و﴿وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ﴾ (٧) و﴿يُنَادِ الْمُنَادِ﴾ (٨) و﴿فَمَا تُغْنِ النُّذُرُ﴾ (٩).\nومعنى الآية: ويدع الإنسان على ماله وإنفسه وولده) (١٠) ﴿بِالشَّرِّ﴾ فيقول عند الضجر والغضب: اللهم العنه، اللهم أهلكه، ونحوها ﴿دُعَاءَهُ بِالْخَيْرِ﴾ أي: كدعائه ربه بأن يهب له العافية والنعمة، ويرزقه السلامة في نفسه وماله وولده، فلو استجاب الله\n_________\n(١) ساقطة في (ز).\n(٢) من (ز).\n(٣) في (ز): حذفت.\n(٤) ساقطة من (ز).\n(٥) العلق: ١٨.\n(٦) تتمتها: ﴿وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ﴾ [الشورى: ٢٤].\n(٧) النساء: ١٤٦.\n(٨) في قوله تعالى: ﴿وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ (٤١)﴾ [ق: ٤١].\n(٩) ﴿حِكْمَةٌ بَالِغَةٌ فَمَا تُغْنِ النُّذُرُ (٥)﴾ [القمر: ٥].\n(١٠) في (ز): ولده ونفسه.","vol":"16","page":291},{"text":"تعالى له في دعائه على نفسه وماله وولده بالشر لهلك، ولكن الله تعالى بفضله لا يستجيب له في ذلك، نظيره قوله تعالى ﴿وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ﴾ (١).\n﴿وَكَانَ الْإِنْسَانُ عَجُولًا﴾ عجلا بالدعاء على ما يكره أن يستجاب له فيه، قاله مجاهد (٢) وجماعة من المفسرين (٣).\nوقال ابن عباس (٤) - ﵄ -: ضجرًا لا صبر له على سراء ولا ضراء.\nوقال قوم من المفسرين (٥): أراد بالإنسان آدم -﵇-، قال سلمان الفارسي (٦) - ﵁ -: أول ما خلق الله -﷿- من آدم -﵇- رأسه، فجعل\n_________\n(١) يونس: ١١.\n(٢) هكذا ذكره الطبري عن مجاهد في \"جامع البيان\" ١٥/ ٤٨.\n(٣) منهم قتادة، أسند إليه الطبري في المرجع المذكور بلفظ: يدعو على ماله وولده، ولو استجاب الله له لأهلكه، وبإسناد آخر إليه قال: يدعو على نفسه بما لو استجيب له هلك، وعلى خادمه أو على ماله.\n(٤) أخرجه أيضًا الطبري بسند فيه بشر بن عمارة، عن أبي روق، عن الضحاك، عن ابن عباس - ﵄ - قال: لما نفخ الله في آدم روحه أتت النفخة من قبل رأسه، فجعل لا يجري شيء منها في جسده إلا صار لحمًا ودمًا، فلما انتهت النفخة إلى سرته نظر إلى جسده فأعجبه ما رأى من جسده، فذهب لينهض فلم يقدر، فهو قول الله ﵎ ﴿وَكَانَ الْإِنْسَانُ عَجُولًا﴾ قال: ضجرًا لا صبر له على سراء ولا ضراء. اهـ. \"جامع البيان\" ١٥/ ٤٨. وفي هذا الإسناد بشر بن بشارة ضعيف، وقد روى بالعنعنة، والضحاك أيضًا كثير الإسناد، فالأثر ضعيف.\n(٥) منهم الطبري فيما سبق، وابن الجوزي ذكره عن ابن الأنباري تعليقًا في \"زاد المسير\" ٥/ ١٣.\n(٦) أسند إليه الطبري -بسند صحيح- في المرجع المذكور، وابن الجوزي تعليقًا في \"زاد المسير\" ٥/ ١٣. وأسنده ابن أبي شيبة في \"المصنف\" ١٣/ ٤٤ (٣٦٩٢٢).","vol":"16","page":292},{"text":"ينظر وهو يخلق جسده، فلما كان عند (١) العصر بقيت رجلاه لم ينفخ فيهما الروح (فجعل يقول) (٢): يا رب! عجل قبل الليل، فذلك قوله -﷿-: ﴿وَكَانَ الْإِنْسَانُ عَجُولًا﴾.\nوروى الضحاك (٣) عن ابن عباس ﵄ قال: لما انتهت النفخة إلى سرة آدم -﵇- نظر إلى جسده فأعجبه فذهب لينتهض (٤) فلم يقدر، فهو قول الله تعالى: ﴿وَكَانَ الْإِنْسَانُ عَجُولًا﴾.\n\n<span data-type=\"title\" id=toc-2420>١٢ </span>- قوله -﷿-: ﴿وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ﴾\nدلالتين وعلامتين على وجودنا ووحدانيتنا وكمال علمنا وقدرتنا ﴿فَمَحَوْنَا آيَةَ اللَّيْلِ﴾.\nقال أبو الطفيل - ﵁ -: سأل ابن الكواء (٥) عليًّا (﵁) (٦)\n_________\n(١) في \"جامع البيان\" للطبري، \"المصنف\" بعد، ولفظهما: أول ما خلق الله من آدم رأسه، فجعل ينظر وهو يخلق، قال: وبقيت رجلاه، فلما كان بعد العصر قال: يا رب! عجل قبل الليل، ونحوه عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٢٠.\n(٢) في (ز): فقال، وكذلك في \"زاد المسير\" ٥/ ١٣.\n(٣) سبق تخريجه ولفظه وتضعيفه آنفًا.\n(٤) في (ز): لينهض، وكذلك عند الطبري.\n(٥) رواية أبي الطفيل عند الطبري في \"جامع البيان\" ١٥/ ٤٩: قال ابن الكواء لعلي - ﵁ -، يا أمير المؤمنين! ما هذِه اللطخة التي في القمر؟ فقال: ويحك، أما تقرأ القرآن ﴿فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً﴾ هو المحو.\nوباللفظ الذي ذكره الثعلبي ذكره الطبري برواية عبد الله بن عمر ﵄ إلى قوله وذاك آية الليل محيت.\n(٦) في (أ): كرم الله وجهه، وفي (ز): -﵇-، وهذِه من تصرفات الناسخين.","vol":"16","page":293},{"text":"عن السواد الذي (١) في القمر، فقال: ذاك (٢) آية الليل محيت، (فهو أثر المحو) (٣).\nوقال ابن عباس (٤) - ﵄ -: جعل الله تعالى نور الشمس سبعين جزءًا، ونور القمر سبعين جزءًا، فمحا من نور القمر تسعة وستين جزءًا، فجعلها مع نور الشمس، فـ (صار) (٥) الشمس على مائة وتسعة وثلاثين جزءًا، والقمر على جزء واحد، ﴿وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً﴾ (مضيئة منيرة) (٦).\nقال أبو عمرو بن العلاء: يعني: يبصر بها، وقال الكسائي: هو من قول العرب: أبصر النهار إذا أضاء وصار بحالة يبصر بها، وقال بعضهم (٧): هو كقولهم: رجل مخبث إذا كان أصحابه خبثاء، ورجل مضعف إذا كان دوابه ضعفاء وكذلك النهار مبصر (٨) إذا كان أهله بصراء.\n﴿لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا﴾ بيّنّاه تبينا.\n_________\n(١) ساقطة من (ز).\n(٢) في (أ): ذلك.\n(٣) لم يذكر الطبري هذِه الفقرة حينما أسند إلى أبي الطفيل - ﵁ -.\n(٤) هكذا حكى البغوي هذا القول نحوه تعليقًا.\n(٥) زيادة من (أ).\n(٦) في (ز): منيرة مضيئة.\n(٧) هكذا نقل القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٢٢٨.\n(٨) في (أ): مبصرًا.","vol":"16","page":294},{"text":"[١٦٩٦] أخبرنا أبو سعيد محمد بن عبد الله بن حمدون (١) -الثقة الأمين ﵀- قال: أخبرنا أبو حامد أحمد بن محمد بن الحسن بن الشرقي (٢)، قال: حدثنا أبو الحسن أحمد بن يوسف السلمي (٣)، قال: حدثنا نعيم بن حماد (٤) قال: حدثنا أبو عصمة نوح بن أبي مريم (٥)، حدثنا مقاتل بن حيان (٦)، عن عكرمة (٧)، عن ابن عباس - ﵄ - قال: سمعت رسول الله - ﷺ - يقول: \"إن الله تعالى لما أبرم خلقه فلم يبق من خلقه غير آدم -﵇- خلق شمسين من نور عرشه، فأما ما كان في سابق علم الله تعالى أن يدعها شمسًا فإنه خلقها مثل الدنيا، ما بين مشارقها ومغاربها، وأما ما كان في سابق علمه أن يطمسها ويحولها قمرًا، فإنه خلقها دون الشمس في العظم، ولكن إنما يرى صغرهما من شدة ارتفاع السماء وبعدهما من الأرض، فلو ترك الله -﷿- الشمس والقمر كما خلقهما لم يعرف الليل من النهار، ولا النهار من الليل، ولا كان يدري الأجير إلى متى يعمل ومتى يأخذ أجرته (٨)، ولا يدري الصائم إلى متى يصوم، ومتى يفطر؟ و(لا كانت المرأة\n_________\n(١) النيسابوري، الزاهد، لم يذكر بجرح أو تعديل.\n(٢) ثقة مأمون.\n(٣) النيسابوري، حافظ، ثقة.\n(٤) أبو عبد الله المروزي، صدوق: يخطئ كثيرًا.\n(٥) كذبوه في الحديث، وقال ابن المبارك، كان يضع.\n(٦) صدوق فاضل.\n(٧) مولى ابن عباس ﵄، ثقة، ثبت، عالم بالتفسير.\n(٨) في (ز): أجره.","vol":"16","page":295},{"text":"تدري) (١) كيف تعتد؟ ولا يدري المسلمون متى وقت صلاتهم (ومتى وقت صومهم) (٢) ومتى وقت حجهم؟ ولا يدري الديان متى يحل دينهم؟ ولا يدري الئاس متى يبذرون (٣) ويزرعون لمعايشهم؟ ومتى يسكنون (للراحة لأبدانهم؟) (٤) فكان الرب سبحانه انظر لعباده وأرحم بهم، فأرسل جبريل -﵇- فأمرّ جناحه على وجه القمر -وهو يومئذ شمس- ثلاث مرات، فطمس عنه الضوء وبقي فيه النور، فذلك قوله تعالى ﴿وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً﴾ فالسواد الذي ترونه في جوف القمر شبه الخطوط فهو أثر المحو\" (٥).\n_________\n(١) في (ز): لا تدري المرأة.\n(٢) من (أ).\n(٣) في (ز): يبتايون. وهي غير واضحة.\n(٤) هكذا في (أ)، و\"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٢٢٨.\n(٥) [١٦٩٦] الحكم على الإسناد:\nقال ابن حجر في \"تهذيب التهذيب\" في ترجمة نوح: الحديث الذي أشار إليه ابن المبارك في الشمس والقمر، هو حديث طويل، آثار الوضع عليه ظاهرة، وأورده أبو جعفر الطبري في أول تاريخه في بدء الخلق، وأشار إلى عدم صحته.\nالتخريج:\nقال السيوطي في \"الدر المنثور\" ٤/ ٣٠١: أخرج ابن أبي حاتم وابن مردويه بسنده عن ابن عباس ﵄، عن النبي - ﷺ -: \"إن الله خلق شمسين من نور عرشه .. فذلك قوله ﴿وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ﴾ الآية.\nوذكره القرطبي من غير إسناد ولا نسبة.\nوذكره ابن الجوزي في كتاب \"الموضوعات\" كتاب المبتدأ، باب خلق الشمس =","vol":"16","page":296},{"text":"<span data-type=\"title\" id=toc-2421>١٣ </span>- قوله -﷿-: ﴿وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ﴾\nقال ابن عباس (١) ﵄: عمله وما قدر (له، و) (٢) عليه، فهو ملازمه (٣) أينما كان.\nوقال الكلبي ومقاتل: خيره وشره معه، لا يفارقه حتى يحاسب به.\nوقال الحسن (٤) ﵀: يمنه وشؤمه، ثم قال: يا ابن آدم! بُسطت لك صحيفة و(وكِّل) (٥) بك ملكان، أحدهما عن يمينك والآخر عن يسارك، فإذا بعثت قلدتهما في عنقك.\n_________\n= والقمر، بغير الإسناد المذكور إلى مقاتل ابن حيان عن شهر بن حوشب، عن حذيفة، وإلى القاسم بن مخيمرة، عن علي بن أبي طالب، وحذيفة وابن عباس أنهم كانوا جلوسًا ذات يوم فجاء رجل .. سياق طويل، ثم قال في آخره: حديث موضوع.\n(١) أسند إليه الطبري نحوه وزاد في آخره: فزائل معه أينما زال، \"جامع البيان\" ١٥/ ٥١.\n(٢) من (ز)، وعند ابن أبي حاتم في \"تفسير القرآن العظيم\" في تفسير الآية، انظر: ٧/ ٢٣٢٠.\n(٣) في (أ): يلازمه، وعند ابن أبي حاتم: لازمه، وعند الطبري ملازمه أينما كان، فزائل معه أينما زال.\n(٤) قال الطبري في \"جامع البيان\" ١٥/ ٥٣: قال معمر: وتلا الحسن ﴿عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ﴾ يا ابن آدم! بسطت لك صحيفتك، ووكل بك ملكان كريمان، أحدهما عن يمينك والآخر عن يسارك، فأما الذي عن يمينك فيحفظ حسناتك، وأما الذي عن يسارك سيئاتك، أقلل أو أكثر، حتى إذا مت طويت صحيفتك، فجعلت في عنقك في قبرك حتى تخرج يوم القيامة كتابًا تلقاه منشورا ﴿اقْرَأْ كِتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا (١٤)﴾ قد عدل والله عليك من جعلك حسيب نفسك.\n(٥) في (أ): وكلت.","vol":"16","page":297},{"text":"وقال مجاهد (١): عمله ورزقه.\nوقال الحكم (٢) عنه: ما من مولود يولد إلا وفي عنقه ورقة مكتوب فيها: شقي أو سعيد.\nوقال أهل المعاني: أراد بالطائر ما قضي عليه أنه فاعله وما هو صائر إليه من سعادة أو شقاوة، وإنما عبر عنه بالطائر على عادة العرب فيما كانت تتفاءل به (٣) وتتشاءم به (٤) من سوانح الطير (٥) وبوارحها وتزجر به.\nوقال أبو عبيدة والقتيبي: أراد بالطائر حظه من الخير والشر، من قولهم: طار سهم فلان بكذا، وجرى له الطائر بكذا.\nوقرأ الحسن ومجاهد وأبو رجاء (٦): طيره في عنقه بغير ألف،\n_________\n(١) عند الطبري في \"جامع البيان\" ١٥/ ٥١: قال ابن جريج: وأخبرني عبد الله بن كثير عن مجاهد قال: عمله وما كتب الله له.\n(٢) أسند إليه الطبري أنه ذكره عن مجاهد هذا القول في \"جامع البيان\" ١٥/ ٥١.\n(٣) من (أ).\n(٤) زيادة من (أ). وهاتان الزيادتان ليستا في (ز)، وفي (م): كانت تتفاءل وتتشاءم به.\n(٥) قال المراغي: طائره، أي: عمله، سمي به لأنه طار إليه من عش الغيب، وإما لأنه سبب الخير والشر، كما قالوا: طائر الله لا طائرك، أي: قدر الله الغالب الذي يأتي بالخير والشر، لا طائرك الذي تتشاءم به وتتيمن، إذ جرت عادتهم بأن يتفاءلوا بالطير ويسمونه زجرًا، فإن مر بهم من اليسار إلى اليمين تيمنوه وسموه سانحًا، وإن مر بهم من اليمين إلى اليسار تشاءموا منه وسموه بارحًا، \"تفسير المراغي\" ١٥/ ٢١.\n(٦) هكذا ذكر ابن حيان هذِه القراءة، للحسن ومجاهد وأبي رجاء ﵏ في \"البحر المحيط\" ٦/ ١٤.","vol":"16","page":298},{"text":"وإنما خص عنقه دون سائر أعضائه؛ لأن العنق موضع السمات وموضع القلائد والأطواق وغير ذلك مما (يتزين به) (١) أو يشين، فجرى كلام العرب (مجرى نسبة) (٢) الأشياء اللازمة إلى الأعناق، فيقولون: هذا لك في عنقي حتى أخرج منه، وهذا الشيء ملازم (٣) صليف عنقه.\n﴿وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا﴾ قرأ الحسن ومجاهد وابن محيصن، ويعقوب: (وَيَخْرُجُ لَهُ) (٤) بفتح الياء وضم الراء على معنى: ويخرج له الطائر (يوم القيامة كتابًا، ونصب الكتاب على الحال، ويحتمل أن يكون معناه: ويخرج له الطائر) (٥) فيصير كتابًا، وقرأ أبو جعفر (وَيُخْرَجُ) بضم الياء وفتح الراء، على غير تسمية الفاعل، ومجازه: ويخرج له الطائر كتابًا.\nوقرأ يحيى بن وثاب (٦): (وَيُخْرِجُ) (بضم الياء وكسر الراء، بمعنى) (٧): ويخرج الله (له كتابًا، بإيقاع الإخراج عليه) (٨)، وقرأ\n_________\n(١) في (ز): يزين.\n(٢) في (ز): بنسبة.\n(٣) في (ز): لازم.\n(٤) سقط من (ز).\n(٥) سقط من (ز).\n(٦) قال ابن الجوزي: قرأ قتادة وأبو المتوكل (وَيُخْرِجُ) بياء مرفوعة وكسر الراء. \"زاد المسير\" ٥/ ١٦.\nوقال أبو حيان: وقرأت فرقة (وَيُخْرِجُ) بضم الياء وكسر الراء، أي: ويخرج الله. \"البحر المحيط\" ٦/ ١٤.\n(٧) في (ز): مضمومة الياء مكسورة الراء.\n(٨) ساقط من (ز).","vol":"16","page":299},{"text":"الباقون (١) (و﴿نُخْرِجُ﴾ بضم النون) (٢) وكسر الراء على معنى ونحن نخرج له يوم القيامة كتابًا، ونصب كتابًا بإيقاع الإخراج عليه، واحتج أبو عمرو لهذِه القراءة بقوله تعالى: ﴿أَلْزَمْنَاهُ﴾.\n(يلقاه) قرأ ابن عامر وأبو جعفر (٣) بضم الياء وفتح اللام وتشديد القاف بمعنى يلقّى الإنسان ذلك الكتاب، أي: يؤتاه، وقرأ الباقون بفتح الياء خفيفة اللام (٤) أي: يراه ﴿مَنْشُورًا﴾.\n[١٦٩٧] أخبرنا شعيب بن محمد (٥) قال: حدثنا مكي بن عبدان (٦) قال: حدثنا أحمد بن الأزهر (٧)، قال: حدثنا روح بن عبادة (٨) قال: حدثنا بسطام بن مسلم (٩) قال:\n_________\n(١) قال الطبري: فقرأه بعض أهل المدينة ومكة، وهو نافع وابن كثير، وعامة قراء العراق ﴿وَنُخْرِجُ﴾ بالنون، بمعنى ونخرج له يوم القيامة، ردًا على قوله ﴿أَلْزَمْنَاهُ﴾ ونحن نخرج له يوم القيامة كتاب عمله منشورًا. \"جامع البيان\" ١٥/ ٥١.\n(٢) في (ز): بنون مضمومة.\n(٣) هكذا نسب ابن مهران الأصبهاني هذِه القراءة إليهما في \"المبسوط في القراءات العشر\" (ص ٢٢٧).\n(٤) ساقطة من (أ)، (م).\n(٥) أبو صالح، مستور، من أهل النواحي.\n(٦) أبو حاتم، محدث، ثقة، متقن.\n(٧) أبو الأزهر، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٨) أبو محمد القيسي البصري، ثقة، فاضل له تصانيف.\n(٩) العوذي البصري، روى له البخاري في \"الأدب\" وأبو داود في \"المسائل\" وابن ماجه، وهو ثقة، من السابعة.\nانظر \"تهذيب الكمال\" للمزي ٤/ ٧٨، \"تقريب التهذيب\" لابن حجر (٦٧٠).","vol":"16","page":300},{"text":"سمعت أبا التياح (١) يقول: سمعت أبا السوار العدوي (٢) يقرأ هذِه الآية ثم قال: نشرتان وطيّة، أما ما حييت يا ابن آدم فصحيفتك منشورة، فأمل فيها ما شئت، ثم إذا متّ طويت، ثم إذا بعثت نشرت (٣).\n\n<span data-type=\"title\" id=toc-2422>١٤ </span>- (قوله -﷿-) (٤): ﴿اقْرَأْ كِتَابَكَ﴾\nيعني: فيقال له: اقرأ كتابك ﴿كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا﴾ محاسبًا مجازيًا، قال قتادة (٥): سيقرأ يومئذ من لم يكن قارئًا في الدنيا.\nوقال الحسن (٦): لقد عدل عليك من جعلك حسيب نفسك.\n_________\n(١) أبو التياح: يزيد بن حميد، البصري، الضبعي، ثقة ثبت.\n(٢) أبو السوار العدوي البصري، قيل: اسمه حسان بن حريث، وقيل بالعكس، روى له البخاري ومسلم والنسائي، ثقة من الثانية. انظر \"تهذيب الكمال\" ٣٣/ ٣٩٢، \"التقريب\" (٨١٥٢).\n(٣) [١٦٩٧] الحكم على الإسناد:\nفيه شيخ المصنف، مستور.\nالتخريج:\nهكذا ذكره ابن الجوزي تعليقًا في \"زاد المسير\" ٥/ ١٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٢٣٠.\n(٤) من (ز).\n(٥) أسنده إليه الطبري في \"جامع البيان\" ١٥/ ٥٣، وابن أبي حاتم أيضًا في \"تفسير القرآن العظيم\" ٧/ ٢٣٢١ (١٣٢١٢).\n(٦) ذكره الألوسي في \"روح المعاني\" ١٥/ ٣٣ بلفظ: وعن الحسن أنه كان إذا قرأ الآية قال: يا ابن آدم! أنصفك والله من جعلك حسيب نفسك.","vol":"16","page":301},{"text":"<span data-type=\"title\" id=toc-2423>١٥ </span>- (قوله -﷿-) (١): ﴿مَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ﴾\nلها ثوابه ﴿وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا﴾؛ لأن عليها عقابه ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ ولا تحمل حاملة حمل أخرى غيرها من الآثام ﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا﴾ إقامة للحجة وقطعًا للعذر.\n\n<span data-type=\"title\" id=toc-2424>١٦ </span>- قوله -﷿-: ﴿وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا﴾\nقرأ أبو عثمان النهدي، وأبو رجاء العطاردي، وأبو العالية الرياحي، والربيع ومجاهد (٢): (أَمَّرْنَا) (بتشديد الميم) (٣) أي سلَّطنا شرارها فعصوا فيها، فإذا فعلوا ذلك أهلكناهم. قرأ الحسن وقتادة وأبو حيوة والشامي ويعقوب (٤) (آمرنا) (بمد الهمزة) (٥) أي: أكثرنا، وقرأ الباقون: ﴿أَمَرْنَا﴾ (٦) مقصورًا مخففًا، أي: أمرناهم بالطاعة\n_________\n(١) من (ز).\n(٢) قال عثمان بن جني: وقرأ (أمَّرْنَا) مشددة الميم، ابن عباس -بخلاف- وأبو عثمان النهدي، وأبو العالية -بخلاف- وأبو جعفر محمد بن علي -بخلاف-، وأبو عمرو -بخلاف-، والسدي، وعاصم -بخلاف- \"المحتسب\" ٢/ ١٦. وذكر نحوه أبو حيان في \"البحر المحيط\" ٦/ ١٧ ولم يذكر مجاهدًا في هذِه القراءة.\n(٣) في (أ): بالتشديد.\n(٤) قال أبو حيان: وقرأ علي بن أبي طالب - ﵁ - وابن أبي إسحاق وأبو رجاء وعيسى بن عمر وسلام وعبد الله بن أبي زيد والكلبي (آمرنا) بالمد، وجاء كذلك عن ابن عباس ﵄ والحسن وقتادة وأبي العالية وابن هرمز وابن كثير وأبي عمرو ونافع، وهو اختيار يعقوب \"البحر المحيط\" ٦/ ١٧.\n(٥) في (ز): ممدودة.\n(٦) ساقطة من (ز).","vol":"16","page":302},{"text":"فعصوا، ويحتمل أن يكون بمعنى: جعلناهم أمراء؛ لأن العرب تقول: أمير غير مأمور، أي: غير مؤمّر، ويجوز أن يكون بمعنى أكثرنا، يدل عليه قول النبي - ﷺ -: \"خير المال مهرة مأمورة، وسكة مأبورة\" (١)، أراد بالمأمورة كثيرة النسل، يقال للشيء الكثير: أمر، والفعل منه: أمر القوم يأمرون أمرًا (٢) إذا كثروا، قال لبيد:\nكل بني حرة مصيرهم ... قُلٌّ وإن أكثرت من العدد\nإن يغبطوا يهبطوا وإن أَمِرُوا ... يومًا يصيروا للهلك والنفد (٣)\n_________\n(١) أخرجه الإمام أحمد من حديث سويد بن هبيرة - ﵁ - مرفوعًا بلفظ: \"خير مال المرء له مهرة مأمورة أو سكة مأبورة\" \"المسند\" ٣/ ٤٦٨ (١٥٨٤٥).\nقال ابن الأثير: (أمر)، فيه خير المال مهرة مأمورة، هي الكثيرة النسل والنتاج، يقالط: أمرهم الله، فأمِروا، أي: كثروا. \"النهاية في غريب الحديث والأثر\" ١/ ١٣، ١/ ١٧): (أبر)، السكة: الطريقة المصطفة من النخل، والمأبورة، الملقحة، يقال: أبرت النخلة وأبّرتها، فهي مأبورة ومؤبرة، والاسم الإبار.\n(٢) ساقطة من (ز).\nوأخرج الإمام البخاري بطريق علي بن عبد الله عن عبد الله - ﵁ - قال: كنا نقول للحي إذا كثروا -في الجاهلية-: أمِرَ بنو فلان. وبطريق الحميدي قال: أمَر. وقال ابن حجر: فالأولى بكسر الميم، والثانية بفتحها، وكلاهما لغتان ..، وتقدم قول أبي سفيان في قصة هرقل (لقد أمِر أمرُ ابن أبي كبشة) أي: عظم. \"فتح الباري\" ٨/ ٣٩٤، كتاب التفسير، باب ﴿وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا﴾ (٤٧١١).\n(٣) الشاهد في البيت الثاني قوله: (وإن أمِروا) بمعنى كثروا. =","vol":"16","page":303},{"text":"واختار أبو عبيد وأبو حاتم قراءة العامة، قال أبو عبيد: إنما اخترنا هذِه القراءة؛ لأن المعاني الثلاثة يجتمع فيها معنى الأمر، والإمارة والكثرة، ﴿مُتْرَفِيهَا﴾ أي: منعّميها وأغنياءها ورؤساءها.\n﴿فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ﴾ فوجب عليها (١) العذاب ﴿فَدَمَّرْنَاهَا تَدْمِيرًا﴾ فخربناها تخريبا، وأهلكنا من فيها إهلاكًا، والدمار والتبار والبوار: الهلاك (بمعنى واحد) (٢).\nروى معمر عن الزهري قال: دخل رسول الله - ﷺ - يومًا على زينب ﵂ وهو يقول: \"لا إله إلا الله، وبل للعرب من شر قد اقترب، فتح اليوم من ردم يأجوج ومأجوج مثل هذا\" وحلق إبهامه والتي تليها، قالت زينب ﵂: يا رسول الله! أنهلك وفينا الصالحون؟ قال: \"نعم، إذا كثر الخبث\" (٣).\n_________\n= وقال عثمان بن جني: وكان أبو علي يستحسن قول الكسائي في قول الله تعالى ﴿لَقَدْ جِئْتَ شَيْئًا إِمْرًا﴾ [الكهف: ٧١] أي كثيرًا، وقد قالوا أيضًا: أمرها الله، مقصورًا خفيفًا بوزن عمرها، فالأمر من (أمر) وهي مجاورة للفظ (عمر) ومساوقة لمعناها؛ لأن الكثرة أقرب شيء إلى العمارة، وما أكثر وأظهر هذا المذهب في هذِه اللغة! \"المحتسب\" ٢/ ١٦ - ١٧.\n(١) في (أ): عليهم.\n(٢) من (أ).\n(٣) هكذا أخرج الطبري هذا الحديث عن الزهري مرسلًا في \"جامع البيان\" ١٥/ ٥٦، وتبعه المصنف، مع أنه مسند إلى زينب ﵂ في جامع معمر، \"تفسير القرآن العظيم\" لعبد الرزاق، كما سبق وهو متفق عليه، أخرجاه في كتاب الفتن، بعدة طرق إلى ابن شهاب -الزهري- عن عروة بن الزبير أن زينب بنت أبي سلمة =","vol":"16","page":304},{"text":"<span data-type=\"title\" id=toc-2425>١٧ </span>- قوله -﷿-: ﴿وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ﴾\nالمكذبة ﴿مِنْ بَعْدِ نُوحٍ﴾ يخوف كفار مكة ﴿وَكَفَى بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًا بَصِيرًا﴾ وقد اختلفوا في مبلغ مدة القرن فقال عبد الله بن أبي أوفى ﵁: القرن عشرون ومائة سنة، فبعث رسول الله - ﷺ - في أول قرن (كان، و) (١) آخرهم يزيد بن معاوية (٢).\nوروى سلامة بن جواس (٣)، عن محمد بن القاسم (٤)، عن عبد الله\n_________\n= حدثته، عن أم حبيبة بنت أبي سفيان، عن زينب بنت جحش أن رسول الله - ﷺ - دخل عليها يومًا فزعًا يقول: \"لا إله إلا الله، وبل للعرب من شر قد اقترب، فتح اليوم من ردم يأجوج ومأجوج مثل هذِه\" وحلق بأصبعيه الإبهام والتي تليها، قالت زينب بنت جحش، فقلت: يا رسول الله! أفنهلك وفينا الصالحون؟ قال: \"نعم، إذا كثر الخبث\" \"صحيح البخاري\": كتاب الفتن، باب يأجوج ومأجوج، (٧١٣٥)، والإمام مسلم في مبدأ كتاب الفتن (٢٨٨٠).\nفالعجب من الطبري، كيف أهمل الموصول بطريق معمر واختار المرسل؟\n(١) في \"جامع البيان\" ١٥/ ٥٨، في (أ): (وكان).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٥٨.\n(٣) في (أ): (حواس) بالحاء، والمثبت الصواب، وهو سلامة بن جواس الحمصي الطائي روى عن أبي مطيع معاوية بن يحيى وغيره، روى عنه أبو زرعة ومحمد بن عوف الحمصي، وذكره ابن حبان في \"الثقات\". انظر \"الجرح والتعديل\" ٤/ ٣٠٢، \"الثقات\" ٨/ ٣٠٥، \"تاريخ دمشق\" ٢٢/ ١٢.\n(٤) الطائي، الشامي، الحمصي، سمع عبد الله بن بسر، وروى عن محمد بن شعيب بن شابور، وسعيد بن عبد الجبار الزبيدي ويحيى بن صالح الوحاظي، وسلامة بن جواس، قال الذهبي: ما وهاه أحد. انظر \"التاريخ الكبير\" ١/ ٢١٤، \"الجرح والتعديل\" ٨/ ٦٤، \"تاريخ الإسلام\" ١٠/ ٤٥٥.","vol":"16","page":305},{"text":"ابن بسر (١) المازني - ﵁ - أن النبي - ﷺ - وضع يده على رأسه وقال: \"سيعيش هذا الغلام قرنًا\"، قلت (٢): كم القرن؟ قال: \"مائة سنة\"، قال محمد بن القاسم: ما زلنا نعدّ له حتى تمت له مائة سنة ثم مات (٣).\nوقال الكلبي (٤): القرن ثمانون سنة.\nوروي عن (عمر بن) (٥) شاكر عن ابن سيرين قال: قال رسول الله\n_________\n(١) تحرف في نسخ المخطوطة إلى: (بشر)، وهو عبد الله بن بسر بن أبي بسر المازني، أبو بسر، ويقال: أبو صفوان، له ولأبويه صحبة زارهم النبي - ﷺ - وأكل عندهم ودعا له، نزل الشام وسكن حمص. \"تهذيب الكمال\" ١٤/ ٣٣٣.\n(٢) في (أ): قيل.\n(٣) الحكم على الإسناد:\nسلامة وثقه ابن حبان وحده ثم إن الحديث صحيح بشواهده كما في \"الصحيحة\" (٢٦٦٠).\nالتخريج:\nأخرجه الطبري مسندًا إلى سلامة في \"جامع البيان\" ١٥/ ٥٨، وقد وجد له غير شاهد فانظره في \"الصحيحة\" كما تقدم.\n(٤) ذكر البغوي هذا القول عن الكلبي تعليقًا في \"معالم التنزيل\" ٥/ ٨٤.\nوقال القرطبي: والقرن أمة من الناس، والجمع قرون، قال الشاعر:\nإذا ذهب القرن الذي كنت فيهم ... وخلفت في قرن فأنت غريب\nفالقرن كل عالم في عصره مأخوذ من الاقتران، أي عالم مقترن بعضهم إلى بعض، وفي الحديث عن النبي - ﷺ -: \"خير الناس قرني -يعني أصحابي-، ثم الذين يلونهم\" هذا أصح ما قيل فيه.\n\"الجامع لأحكام القرآن\" ٦/ ٣٩١.\n(٥) في (أ): عمرو، وفي (ز): روى معمر، والمثبت من \"جامع البيان\" ١٥/ ٥٨. =","vol":"16","page":306},{"text":"- ﷺ -: \"القرن أربعون سنة\" (١).\n\n<span data-type=\"title\" id=toc-2426>١٨ </span>- قوله -﷿-: ﴿مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ﴾\nيعني: الدنيا، فعبّر بالنعت عن الاسم، أراد الدار العاجلة ﴿عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ﴾ من البسط والتقتير ﴿لِمَنْ نُرِيدُ﴾ أن نفعل به ذلك أو إهلاكه ﴿ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ﴾ في الآخرة ﴿يَصْلَاهَا مَذْمُومًا مَدْحُورًا﴾ مطرودًا مبعدًا.\n\n<span data-type=\"title\" id=toc-2427>١٩ </span>- قوله -﷿-: ﴿وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَى لَهَا سَعْيَهَا﴾\nوعمل لها علمها ﴿وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُمْ مَشْكُورًا﴾ مقبولًا غير مكفور (٢).\n\n<span data-type=\"title\" id=toc-2428>٢٠ </span>- قوله -﷿-: ﴿كُلًّا نُمِدُّ هَؤُلَاءِ وَهَؤُلَاءِ﴾\nأي: نمد كلا الفريقين: من يريد العاجلة، ومن يريد الآخرة نرزقهما جميعًا ﴿مِنْ عَطَاءِ رَبِّكَ﴾ ثم يختلف بهما الحال في المآل ﴿وَمَا كَانَ عَطَاءُ رَبِّكَ مَحْظُورًا﴾ ممنوعًا محبوسًا عن عباده.\n\n<span data-type=\"title\" id=toc-2429>٢١ </span>- قوله -﷿-: ﴿انْظُرْ﴾\nيا محمد (٣) ﴿كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ﴾ الرزق والعمل،\n_________\n= قال الرازي: عمر بن شاكر، ضعيف الحديث، يروي عن أنس - ﵁ - المناكير.\n(١) هذا الأثر مرسل لا يصلح للاحتجاج به كما تبين، ولذلك ذكره البغوي بـ (قيل)، ولم يذكره القرطبي.\n(٢) في (أ): مكفوف.\n(٣) لم يرد في القرآن من اله تعالى النداء للرسول - ﷺ - باسمه، بل بـ (يا أيها الرسول، يا أيها النبي، يا أيها المزمل) وهكذا بالألقاب الكريمة.","vol":"16","page":307},{"text":"يعني: طالب العاجلة وطالب الآخرة ﴿وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا﴾.\n\n<span data-type=\"title\" id=toc-2430>٢٢ </span>- ﴿لَا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آخَرَ﴾\nالخطاب للنبي - ﷺ -، والمراد به غيره ﴿فَتَقْعُدَ﴾ فتبقى ﴿مَذْمُومًا مَخْذُولًا﴾.\n\n<span data-type=\"title\" id=toc-2431>٢٣ </span>- (قوله ﷿) (١): ﴿وَقَضَى رَبُّكَ﴾\nوأمر ربك، قاله ابن عباس - ﵄ - وقتادة (٢) والحسن (٣) رحمهما الله. قال زكريا بن سلام: جاء رجل إلى الحسن فقال: إنه طلق امرأته ثلاثًا، فقال: إنك عصيت ربك وبانت منك امرأتك، فقال الرجل: قضى الله ذلك على، فقال الحسن -وكان فصيحًا-: ما قضى الله ذلك، أي ما أمر الله، وقرأ هذِه الآية ﴿وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ﴾ فقال الناس: تكلم الحسن في القدر (٤).\n_________\n(١) من (أ).\n(٢) أسند إليهما الطبري هذا المعنى في \"جامع البيان\" ١٥/ ٦٢.\n(٣) ذكره النحاس فقال: روى مبارك عن الحسن قال: (قضى) أمر. \"معاني القرآن\" للنحاس ٤/ ١٣٩، وذكر الواحدي ذلك عنه تعليقًا في \"الوسيط\" ٣/ ١٠٢، وكذلك البغوي في \"معالم التنزيل\" ٥/ ٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٢٣٧.\n(٤) وعند السمعاني: فلم يفهم الناس قوله فذكروا أنه ينكر القدر. \"تفسير القرآن\" للسمعاني ٣/ ٢٣١.","vol":"16","page":308},{"text":"وقال مجاهد (١) وابن زيد (٢): (وأوصى ربك)، ودليل هذا التأويل قراءة على وعبد الله (٣) وأُبي ﵃: (ووصّى ربُّك).\n_________\n(١) أسند الطبري في \"جامع البيان\" إلى مجاهد كذلك.\n(٢) وأسند إليه الطبري في \"جامع البيان\" ١٥/ ٦٣ أنه قال في تفسير هذِه الآية: أمر ألا تعبدوا إلا إياه.\n(٣) قال أبو حيان: وفي مصحف ابن مسعود وأصحابه، وابن عباس ﵄، وابن جبير والنخعي وميمون بن مهران في التوصية، وقرأ بعضهم (وأوصى) من الإيصاء، وينبغي أن يحمل ذلك على التفسير؛ لأنها قراءة مخالفة لسواد المصحف، والمتواتر هو (وقضى)، وهو المستفيض عن ابن مسعود وابن عباس ﵄، وغيرهم في \"أسانيد القراء السبعة\". \"البحر المحيط\" ٦/ ٢٣. وقال الدامغاني: (قضى) على عشرة أوجه: فوجه منها: قضى بمعنى وصّى، كما في سورة الإسراء ﴿وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ﴾، وقال تعالى في سورة القصص ﴿وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَى مُوسَى الْأَمْرَ﴾ معناه: عهدنا إلى موسى ووصيناه بالرسالة.\nالثاني: قضى بمعنى أخبر، كما في سورة الإسراء: ﴿وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ﴾ يعني أخبرنا، وفي سورة الحجر: ﴿وَقَضَيْنَا إِلَيْهِ ذَلِكَ الْأَمْرَ﴾ يعني عهدنا.\nالثالث: قضى بمعنى فرغ، كما في سورة النساء ﴿فَإِذَا قَضَيْتُمُ الصَّلَاةَ﴾ يعني فرغتم من الصلاة، وفي سورة الأحقاف ﴿فَلَمَّا قُضِيَ وَلَّوْا﴾ يعني فرغ.\nالرابع: قضى بمعنى فعل، في سورة طه ﴿فَاقْضِ مَا أَنْتَ قَاضٍ﴾ يعني: أفعل ما كنت فاعلًا، وفي سورة الأنفال ﴿لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا﴾.\nالخامس: (قضى) نزل الموت، في سورة الزخرف ﴿وَنَادَوْا يَامَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ﴾، أي: لينزل علينا الموت.\nالسادس: (قضى) بمعنى وجب، في سورة يوسف ﴿قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ﴾ يعني وجب الأمر.\nالسابع: (قضى) بمعنى كتب، في سورة مريم ﴿وَكَانَ أَمْرًا مَقْضِيًّا﴾ أي: مكتوبًا في اللوح المحفوظ. =","vol":"16","page":309},{"text":"وروى أبو إسحاق الكوفي (١)، عن الضحاك بن مزاحم أنه قرأها: (ووصَّى (٢) ربك) وقال: إنهم ألصقوا الواو بالصاد، فصار قافًا (٣).\nوقال الربيع بن أنس: وأوجب ربك.\n﴿أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا﴾ أي (٤): وأمر بالوالدين (٥) إحسانًا، برًّا بهما، وعطفًا عليهما ﴿إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا﴾ قرأ (٦) حمزة والكسائي وخلف (يَبْلُغَانَ) (٧) بالألف على التثنية، وعلى هذِه (٨) القراءة قوله: ﴿أَحَدُهُمَا أَوْ كِلَاهُمَا﴾ كلام\n_________\n= الثامن: (قضى) أتم، في سورة القصص ﴿فَلَمَّا قَضَى مُوسَى الْأَجَلَ﴾ يعني: أتم شرطه، وفي سورة الأنعام ﴿ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَى أَجَلٌ مُسَمًّى﴾ أي: ليتم.\nالتاسع: (قضى) بمعنى فصل، في سورة الزمر مرتين ﴿وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ﴾ أي: فصل بينهم القضاء.\nالعاشر: (قضى) بمعنى خلق، في سورة فصلت ﴿فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ﴾ أي: خلقهن. اهـ. \"إصلاح الوجوه والنظائر\" (ص ٣٨٣ - ٣٨٥) باختصار.\n(١) هذا الأثر ذكره الطبري في \"جامع البيان\" ١٥/ ٦٣ بطريق هشيم عن أبي إسحاق الكوفي.\n(٢) في (أ): أوصى.\n(٣) قال ابن الجوزي: وهذا على خلاف ما انعقد عليه الإجماع فلا يلتفت إليه. \"زاد المسير\" ٥/ ٢٢.\n(٤) من (ز).\n(٥) في (ز): الوالدين.\n(٦) في (ز): موحدًا.\n(٧) في (ز): وقرأ الباقون، وهذا تقديم وخلط.\n(٨) في (أ): تلك.","vol":"16","page":310},{"text":"مستأنف، كقوله تعالى: ﴿ثُمَّ عَمُوا وَصَمُّوا كَثِيرٌ مِنْهُمْ﴾، وقوله تعالى: ﴿وَأَسَرُّوا النَّجْوَى﴾ ثم ابتدأ فقال: ﴿الَّذِينَ ظَلَمُوا﴾ (وقرأ الباقون موحدًا) (١) ﴿فَلَا تَقُلْ لَهُمَا أُفٍّ﴾ فيه ثلاث لغات: بفتح الفاء حيث وقع، وهي قراءة أهل مكة والشام واختيار (٢) يعقوب وسهل. و﴿أُفٍّ﴾ بالكسر والتنوين، وهي قراءة أهل المدينة (٣) وأيوب وحفص، و(أُفِّ) (مكسورة غير منونة) (٤) وهي قراءة الباقين (٥) من القراء، وكلها لغات معروفة، ومعناها واحد.\nقال ابن عباس (٦) - ﵄ -: هي كلمة كراهة.\nوقال مقاتل (٧): الكلام الرديء الغليظ.\n_________\n(١) هكذا في (أ)، وكذا ذكر الأصبهاني في \"المبسوط\" (ص ٢٢٨) قرأ حمزة والكسائي وخلف (إما يبلغان عندك الكبر) بالألف وكسر النون المشددة، وقرأ الباقون ﴿إِمَّا يَبْلُغَنَّ﴾ بغير ألف، وفتح النون المشددة.\n(٢) في (أ): اختار.\n(٣) وهم: عبد الرحمن بن هرمز، أبو داود الأعرج، وأبو جعفر يزيد بن القعقاع، وشيبة بن نصاح، وعيسى، ونافع بن عبد الرحمن بن أبي نعيم، حسب تصريح أبي حيان في \"البحر المحيط\" ٦/ ٢٥.\n(٤) في (ز): مكسور غير منون، وقد ذكر أبو حيان من كتاب \"الحلل\" للزناتي أن في (أف) لغات تقارب الأربعين، فمن شاء التوسع فلينظر \"البحر المحيط\" ٦/ ٢١ - ٢٢، \"زاد المسير\" لابن الجوزي ٥/ ٢٣ - ٢٤.\n(٥) قال ابن مهران الأصبهاني: وقرأ أبو عمرو وأبو بكر عن عاصم وحمزة والكسائي وخلف (أُفِّ) مكسورة غير منونة \"المبسوط في القراءات العشر\" (ص ٢٢٨).\n(٦) هكذا ذكر أبو حيان تعليقًا في \"البحر المحيط\" ٦/ ٢٥.\n(٧) لم أطلع على أحد ذكره.","vol":"16","page":311},{"text":"وقال أبو عبيد: أصل الأف والتُّفِّ: الوسخ على الأصابع إذا فتلته. وفرَّق الآخرون بينهما فقالوا (١): الأف: ما يكون في المغابن من (العرف والوسخ) (٢)، والتف: ما يكودن في الأصابع، وقيل: الأف: وسخ (الأذن، والتف: وسخ الأظفار) (٣).\nوقيل: الأف: وسخ الظفر، والتف: ما رفعت (من الأرض بيدك) (٤) من شيء حقير.\n﴿وَلَا تَنْهَرْهُمَا﴾ ولا تزجرهما ﴿وَقُلْ لَهُمَا قَوْلًا كَرِيمًا﴾ حسنًا جميلًا، قال سعيد بن المسيب ﵀: كقول العبد المذنب للسيد الفظ (٥). وقال عطاء (٦): لا تسمهما ولا تكنهما، وقل لهما: يا أبتاه! ولا أمّاه!\n_________\n(١) في (أ): فقيل.\n(٢) في (ز): الوسخ والعرق.\n(٣) في (ز): وسخ للأذن، و(التف) وسخ للأظفار.\n(٤) في (ز): بيدك من الأرض.\n(٥) أخرجه ابن جرير في \"جامع البيان\" ١٥/ ٦٥، وابن أبي حاتم في \"تفسيره\" ٧/ ٢٣٢٤ (١٣٢٣٥)، وذكره ابن الجوزي تعليقًا في \"زاد المسير\" ٥/ ٢٥.\n(٦) ذكر المصنف في المقدمة تفسير عطاء بن أبي رباح، وتفسير عطاء بن أبي مسلم الخراساني، وتفسير عطاء بن دينار، فلا أدري أيهم يقصده عند الإطلاق، ولم أجد أحدًا ذكره، إلا ما أسند الإمام البخاري إلى هشام بن عروة، عن أبيه أو غيره أن أبا هريرة - ﵁ - رأى رجلين فقال لأحدهما: ما هذا منك؟ فقال: أبي، فقال: لا تسمه باسمه، ولا تمش أمامه، ولا تجلس قبله. \"الأدب المفرد\" (٤٤) (ص ٣٢)، ثم قال: باب هل يكنى أباه؟ ثم ذكر أثرًا عن سالم بن عبد الله بن عمر بن الخطاب - ﵄ - أنّ سالمًا نادى أباه بكنيته، وكذلك عن ابن عمر - ﵄ - أنه ذكر أباه بكنيته.","vol":"16","page":312},{"text":"وقال مجاهد في هذِه الآية: إن بلغا عندك من (١) الكبر ما يبولان ويخرءان (٢) فلا تقذرهما، ولا تقل لهما أف حين ترى الأذى، وتميط عنهما الخلاء (٣) أو البول كما كانا يميطانه عنك صغيرًا، ولا تؤذهما (٤).\n\n<span data-type=\"title\" id=toc-2432>٢٤ </span>- ﴿وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ﴾\nقال عروة بن الزبير: لِن لهما حتى لا (تمتنع من) (٥) شيء أحباه (٦). وقال مقاتل: (ألن لهما جناحك) (٧) واخضع لهما (٨)، وقرأ الحسن وسعيد بن جبير وعاصم الجحدري: (جناح الذِّلِّ) بكسر الذال، أي لا تستصعب معهما ﴿وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا﴾.\nقال ابن عباس (٩) - ﵄ -: هو منسوخ بقوله تعالى: ﴿مَا كَانَ لِلنَّبِيِّ\n_________\n(١) ساقطة من (ز).\n(٢) ساقطة من (م)، وفي (ز): يتغوطان.\n(٣) في (أ): الخرء.\n(٤) أخرجه ابن جرير في \"جامع البيان\" ١٥/ ٦٤ بنحوه.\n(٥) في (م): لا تمتنع عن، وفي (أ): لا تمنع، وعند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٢٤ (١٣٢٣٦) قال: تلين لهما حتى لا يمتنعا عن شيء أحباه، وعند ابن أبي شيبة في \"المصنف\" ٨/ ٣٩٢ (٢٥٨٠٠) قال: لا تمنعهما شيئًا أراداه، أو قال: أحباه، وكذا في \"الدر المنثور\" للسيوطي ٤/ ٣١٠.\n(٦) أخرجه البخاري في \"الأدب المفرد\" (ص ٢٠) وهكذا ابن جرير في \"جامع البيان\" ١٥/ ٦٤ مختصرًا.\n(٧) في (م): ألن جانبك لهما، وفي (ز): ليِّن لهما جانبك.\n(٨) ذكر البغوي نحوه بدون نسبة في \"معالم التنزيل\" ٥/ ٨٦.\n(٩) أسند إليه البخاري نحوه في \"الأدب المفرد\" (ص ٢٥).","vol":"16","page":313},{"text":"وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى﴾ (١).\n[١٦٩٨] أخبرنا أبو علي (٢) الحسين بن محمد بن إبراهيم السراج، أخبرنا أبو بكر محمد بن الحسين القطان (٣)، قال: حدثنا محمد بن عبد الوهاب (٤)، قال: حدثنا الحسين بن الوليد (٥)، (قال: حدثنا) (٦) شعبة (٧)، عن يعلي بن عطاء (٨)، عن أبيه (٩)، عن عبد الله بن عمرو (١٠) قال: قال رسول الله - ﷺ -: \"رِضَا اللهِ تعالى مع رضاء الوالدين، وسخط اللهِ تعالى مع سخط الوالدين\" (١١).\n_________\n(١) التوبة: ١١٣.\n(٢) في (ز): أبو الحسين بن محمد بن علي بن إبراهيم، وهو أبو علي الحسين بن محمد بن علي بن إبراهيم السيوري، ثقة كثير الحديث.\n(٣) النيسابوري، شيخ صالح.\n(٤) في (م)، (أ): هارون. والصواب المثبت، وهو أبو أحمد الفراء، ثقة عارف.\n(٥) الحسين بن الوليد القرشي، مولاهم، النيسابوري، أبو علي، ويقال: أبو عبد الله. الفقيه ولقبه كميل، ثقة، مات سنة (٢٠٢ هـ) أو (٢٠٣ هـ) \"تهذيب الكمال\" للمزي ٦/ ٤٩٥، \"تقريب التهذيب\" لابن حجر (١٣٥٩).\n(٦) في (ز): الوليد بن شعبة، وهو خطأ.\n(٧) أبو بسطام العتكي الأزدي، ثقة حافظ متقن.\n(٨) العامري الطائفي، ثقة.\n(٩) عطاء العامري الطائفي، روى له البخاري في \"الأدب\"، وأبو داود والترمذي والنسائي، قال الحافظ: مقبول، من الثالثة. انظر \"تهذيب الكمال\" للمزي ٢٠/ ١٣٢، \"تقريب التهذيب\" لابن حجر (٤٦٠٩).\n(١٠) في (أ): عمر بن الخطاب، والمثبت من (ز) وهو الصحابي المشهور.\n(١١) [١٦٩٨] الحكم على الإسناد.\nرجاله ثقات، إلا القطان شيخ صالح، وعطاء والد يعلى مقبول. =","vol":"16","page":314},{"text":"[١٦٩٩] وأخبرنا أبو محمد الحسن بن أحمد المخلدي (١)، قال: أخبرنا أبو بكر محمد بن حمدون بن خالد بن يزيد (٢) (قال: حدثنا أحمد بن محمد بن غالب (٣)، غلام الخليل، قال: حدثنا محمد بن\n_________\n= التخريج:\nأخرجه الترمذىِ في أبواب البر والصلة، باب الفضل في رضى الوالدين (١٨٩٩)، بطريق عمرو بن علي، ثنا خالد بن الحارث، عن شعبة، عن يعلي بن عطاء، عن أبيه، عن عبد الله بن عمرو، عن النبي - ﷺ - قال: \"رضى الرب في رضى الوالد، وسخط الرب في سخط الوالد\"، ثم ساقه من حديث محمد بن جعفر عن شعبة به نحوه ولم يرفعه، قال: وهذا أصح، وهكذا أصحاب شعبة، ولا نعلم أحدًا رفعه غيره وهو ثقة مأمون. وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٣٢٨ بطريق خالد بن الحارث، عن شعبة به، عن عبد الله بن عمرو مرفوعًا، وأخرجه الحاكم في \"المستدرك\" ٤/ ١٥٢ بطريق أحمد بن جعفر، ثنا عبد الله بن أحمد بن حنبل، حدثني أبي، حدثنا عبد الرحمن، حدثنا شعبة به مرفوعًا، كذلك من حديث عبد الله بن عمرو، ولكن الإمام البخاري في \"الأدب المفرد\" (ص ١٨) أخرجه بطريق آدم قال: حدثنا شعبة، حدثنا يعلي بن عطاء، عن أبيه، عن عبد الله بن عمر موقوفًا عليه بلفظ \"رضى الرب في رضى الوالد، وسخط الرب من سخط الوالد\"، وإنما رواه البغوي في \"معالم التنزيل\" ٥/ ٨٧ من حديث عبد الله بن عمر - ﵄ - مرفوعًا بلفظ \"رضى الله من رضى الوالد وسخط الله من سخط الوالد\"، فالحديث في المصادر والمراجع المتداولة مرفوعًا وموقوفًا بلفظ: \"رضى الله -الرب- من رضى الوالد .. \" ولم يعرف بلفظ المصنف.\n(١) إمام صدوق، مسند عادل.\n(٢) النيسابوري، الحافظ، الثبت.\n(٣) أحمد بن محمد بن غالب بن خالد بن مرداس الباهلي أبو عبد الله الزاهد البصري، المعروف بغلام خليل، معروف بوضع الحديث، متروك، كذاب، مات في رجب سنة (٢٧٥ هـ). انظر \"تاريخ بغداد\" للخطيب البغدادي ١٣/ ٢٨٢.","vol":"16","page":315},{"text":"سلام السلمي (١)، قال: حدثنا محمد بن السماك (٢» (٣) الكوفي عن (عائذ (٤) بن شريح) (٥)، عن عطاء (٦)، عن عائشة (٧) ﵂ قالت: قال رسول الله - ﷺ -: \"يقال للعاق: اعمل ما شئت فإني لا أغفر لك، ويقال للبار: اعمل ما شئت فإني سأغفر لك\" (٨).\n_________\n(١) محمد بن سلام بن الفرج، أبو عبد الله، مولى بني سليم، البخاري، البيكندي أو الباكندي ويقال بالفاء أيضًا روى عن ابن المبارك وابن علية وآخرين، ثقة ثبت، مات سنه (٢٢٥ هـ). انظر \"تهذيب الكمال\" للمزي ٢٥/ ٣٤٠، \"تقريب التهذيب\" لابن حجر (٥٩٤٥).\n(٢) محمد بن صبيح، أبو العباس المذكر، مولى بني عجل، ويعرف بابن السماك القاص الواعظ، الكوفي، قدم بغداد، روى عن هشام بن عروة وطبقته، وعنه أحمد وابن خمير، وغيرهما قال الدارقطني: لا بأس به. وقال ابن نمير: صدوق. ومرة: حديثه ليس بشيء. قال ابن حبان: مستقيم الحديث. مات سنة (١٨٣ هـ). انظر: \"التاريخ الكبير\" ١/ ١٠٦، \"تاريخ بغداد\" ٥/ ٣٦٨، \"الثقات\" ٩/ ٣٢، \"لسان الميزان\" ٦/ ١٩٢.\n(٣) ما بين القوسين ساقط من (ز).\n(٤) في (أ) غير واضح، وفي (ز): حامد بن شريح، والصواب: عائذ بن نسير، وهو العجلي من أهل العراق يروي عن العراقيين والحجازيين، ضعفه ابن معين وسرد له ابن عدي مناكير، وقال ابن حبان: كان كثير الخطأ، فبطل الاحتجاج بما انفرد به. \"المجروحين\" ٢/ ١٩٤ \"الضعفاء والمتروكين\" لابن الجوزي ٢/ ٦٨ (١٧٤٩)، \"المغني في الضعفاء\" للذهبي ١/ ٤٦٢ (٣٠٢٢).\n(٥) ساقط من (ز).\n(٦) عطاء بن أبي رباح: أسلم، ثقة فقيه، فاضل، لكنه كثير الإرسال.\n(٧) أم المؤمنين، وبنت الصديق، ﵂.\n(٨) [١٦٩٩] الحكم على الإسناد:\nفيه ابن غالب معروف بوضع الحديث، متروك، وعائذ ضعفه ابن معين وغيره. =","vol":"16","page":316},{"text":"[١٧٠٠] وأخبرنا أبو بكر محمد بن أحمد بن عبد الله المزكي (١)، قال: حدثنا البغوي (٢) ببغداد، قال: حدثنا أحمد بن عبيد الناصح (٣)، قال: حدثنا شبابة بن سوار (٤)، قال: حدثنا المغيرة بن مسلم (٥)، عن عطاء (٦)، عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ -: \"من أمسى مرضيًا لوالديه وأصبح، أصبح وله بابان مفتوحان من الجنة، وإن واحدًا فواحدًا (٧)، ومن أمسى مسخطًا لوالديه وأصبح، أصبح وله بابان مفتوحان من النار، وإن واحدًا فواحدًا (٨) \"، فقال رجل: يا رسول الله! وإن ظلماه؟ قال: \"وإن ظلماه\"، قال: وإن ظلماه؟ قال: \"وإن ظلماه\" ثلاث مرات.\n_________\n= التخريج:\nذكر القرطبي في \"جامع أحكام القرآن\" ١٠/ ٢٤٣ بصيغة التمريض، ما في معناه، حيث قال: وروي عن علي - ﵁ - قال: قال رسول الله - ﷺ -: \"لو علم الله شيئًا أردأ من أف لذكره، فليعمل البار ما شاء أن يعمل، فلن يدخل النار، وليعمل العاق ما شاء أن يعمل، فلن يدخل الجنة\".\n(١) لم يذكر بجرح أو تعديل.\n(٢) عبد الله بن محمد بن عبد العزيز البغوي، إمام ثقة، أقل المشايخ خطأ.\n(٣) يعرف بأبي عصيدة، وهو لين الحديث.\n(٤) الفزاري، مولاهم، المدائني، ثقة، حافظ رمي بالإرجاء.\n(٥) في (أ): سلام. والمثبت هو الأصح، وهو القسملي السراج، صدوق.\n(٦) الله أعلم، هل هو عطاء بن أبي مسلم الخراساني صدوق يهم كثيرًا ويرسل ويدلس؟ أو عطاء بن أبي رباح وهو ثقة، لكنه كثير الإرسال، وقيل تغير بأخرة.\n(٧) في (ز): فواحد. مرفوعًا.\n(٨) في (ز): فواحد. مرفوعًا. =","vol":"16","page":317},{"text":"[١٧٠١] وأخبرنا أبو عبد الله النصيري المزكي (١)، قال: أخبرنا أبو العباس السراج (٢) قال: حدثنا قتيبة بن سعيد (٣) قال: حدثنا رشدين (٤) بن سعد، عن أبي هانئ (٥) الخولاني، عن (أبي عمر النصيبي (٦) قال: جاء رجل إلى رسول الله - ﷺ - فقال: يا رسول الله!\n_________\n= [١٧٠٠] الحكم على الإسناد:\nفي سند الحديث شيخ المصنف لم يذكر بجرح أو تعديل، وأحمد بن عبيد أيضًا من الضعفاء، وعطاء أيضًا مبهم، وعنعن، ففي سنده من لم يعرف حاله، وإبهام وتدليس.\nالتخريج:\nذكر السيوطي في \"الجامع الصغير\" ٤/ ١٦٩٣ (٧٤٥٤) نحوه ورمز لضعفه، وضعفه الألباني في \"ضعيف الجامع\" (٥٤٢٧). وهو في \"مشكاة المصابيح\" للتبريزي، كتاب الآداب، باب البر والصلة (٤٩٤٣)، وضعفه الألباني.\nوعند البخاري في \"الأدب المفرد\" (ص ١٩) بطريق حجاج قال: حدثنا حماد بن سلمة عن سليمان التيمي، عن سعيد القيسي، عن ابن عباس - ﵄ - قال: ما من مسلم له والدان مسلمان، يصبح إليهما محتسبًا إلا فتح الله له بابين -يعني من الجنة-، وإن كان واحدًا فواحدٌ، وإن أغضب أحدهما لم يرض الله عنه، قيل: وإن ظلماه؟ قال: وإن ظلماه. هكذا موقوفًا غير مرفوع.\n(١) محمد بن أحمد بن علي بن نصير، صدوق إلا أن الحديث ليس من شأنه.\n(٢) محمد بن إسحاق بن مهران الثقفي، إمام حافظ ثقة.\n(٣) أبو رجاء البلخي، ثقة ثبت.\n(٤) في (أ): رشد، والمثبت هو الصواب، ورشدين، ضعيف.\n(٥) في (أ): هلال، والصواب أنه أبو هانئ حميد بن هانئ الخولاني المصري من بني يعلي بن مالك بن خولان، لا بأس به، توفي سنة (١٤٢ هـ). انظر \"تهذيب الكمال\" للمزي ٧/ ٤٠١، \"تقريب التهذيب\" لابن حجر (١٥٦٢).\n(٦) في (ز): أبو عمرو اليحصبي، وفي (م): أبو عمرو الضبي. ولم أجده.","vol":"16","page":318},{"text":"(صلى الله عليك) (١) دلني على عمل أعمله يقربني إلى الله تعالى، قال: \"هل لك (والد و) (٢) ووالدة؟ \" قال: نعم، قال: \"يكفيك مع البر بالوالدين العمل اليسير\" (٣).\n_________\n(١) من (أ).\n(٢) ساقطة من (ز).\n(٣) [١٠٧٠١] الحكم على الإسناد:\nفيه شيخ أبي هانئ لم يعرف، ورشدين ضعيف، وشيخ المصنف قيل فيه: ليس الحديث من شأنه؛ فسند الحديث ضعيف.\nالتخريج:\nلم أجده.","vol":"16","page":319},{"text":"<span data-type=\"title\" id=toc-2433>٢٥ </span>- قوله ﷿: ﴿رَبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ﴾\nمن بر الوالدين وعقوقهما ﴿إِنْ تَكُونُوا صَالِحِينَ﴾ أبرارًا ومطيعين فيما أمركم الله به بعد تقصير كان منكم في القيام بما لزمكم من حق الوالدين وغير ذلك من فرائض الله تعالى ﴿فَإِنَّهُ كَانَ لِلْأَوَّابِينَ﴾ للرجاعين (١) بعد المعصية والهفوة ﴿غَفُورًا﴾ قال سعيد بن جبير (٢) في هذِه الآية: هو (٣) الرجل تكون منه البادرة إلى أبويه لا يريد بذلك إلا الخير فإنه لا يؤاخذ به.\n\nواختلف المفسرون في معنى (الأوابين):\nقال سعيد بن المسيب (٤): هو الذي يذنب ثم يتوب، ثم يذنب ثم يتوب. وقال سعيد بن جبير (٥): الراجعين إلى الخير. وروى (٦) مجاهد عن عبيد ابن عمير: هو الذي يذكر ذنوبه في الخلاء فيستغفر الله تعالى منها، وروى (٧) عمرو بن دينار عنه: الذي يقول: اللهم اغفر لي ما أصبت في مجلسي هذا (٨).\n_________\n(١) ساقطة من (ز).\n(٢) أسند إليه الطبري نحوه في \"جامع البيان\" ١٥/ ٦٨.\n(٣) في (ز): و.\n(٤) أسنده إليه الطبري في \"جامع البيان\" ١٥/ ٦٩.\n(٥) أسنده إليه الطبري في \"جامع البيان\" ١٥/ ٦٩.\n(٦) في (ز): قال، وهذِه الرواية أيضًا أسندها الطبري فيما سبق.\n(٧) في (أ): قال.\n(٨) أسنده عبد الرزاق في \"تفسير القرآن العظيم\" عنه ١/ ٣٧٦ - ٣٧٧، وكذلك رواه الطبري في \"جامع البيان\" ١٥/ ٦٩.","vol":"16","page":320},{"text":"وقال ابن عباس (١) ﵄: هو الراجع إلى الله ﷿ فيما يحزنه بذنوبه (٢).\nوالأواب فعال من قولهم آب إذا رجع، قال عبيد بن الأبرص:\nوكل ذي غيبة يؤوب ... وغائب الموت لا يؤوب (٣)\nوقال عمرو بن شرحبيل (٤): هم المسبحون، وهي رواية سعيد بن جبير عن ابن عباس (٥) ﵄، دليله قوله ﷿: ﴿يَاجِبَالُ أَوِّبِي\n_________\n(١) لم أجد أحدًا أسند ذلك إلى ابن عباس ﵄.\n(٢) في (ز)، (م): وينوبه.\n(٣) والشعر من معلقته: أقفر من أهله ملحوب.\n(٤) أسنده إليه الطبري في \"جامع البيان\" ١٥/ ٦٩.\n(٥) قال ابن الجوزي: في معنى الأواب عشرة أقوال: أحدها: أنه المسلم، رواه الضحاك عن ابن عباس ﵄.\nوالثاني: أنه التواب، رواه أبو صالح عن ابن عباس ﵄، وبه قال مجاهد وسعيد بن جبير والضحاك.\nوالثالث: أنه المسبّح، رواه سعيد بن جبير عن ابن عباس ﵄.\nوالرابع: المطيع لله تعالى، رواه علي بن أبي طلحة عن ابن عباس ﵄.\nوالخامس: أن الذي يذكر ذنبه في الخلاء فيستغفر الله منه، قاله عبيد بن عمير.\nوالسادس: أنه المقبل إلى الله بقلبه وعمله، قاله الحسن.\nوالسابع: أنه المصلي، قاله قتادة.\nوالثامن: أنه الذي يصلي بين المغرب والعشاء، قاله ابن المنكدر.\nوالتاسع: الذي يصلي صلاة الضحى، قاله عون العقيلي.\nوالعاشر: أنه الذي يذنب سرًا، قاله السدي. \"زاد المسير\" ٥/ ٢٦.","vol":"16","page":321},{"text":"مَعَهُ﴾ (١) (أي: سبحي.\nوقال) (٢) الوالبي (٣) عنه: المطيعين المخبتين.\nوقال قتادة (٤): المصلين.\nوقال عون (٥) العقيلي: هم الذين يصلون صلاة (٦) الضحى.\nوقال ابن المنكدر (٧): الصلاة بين المغرب والعشاء الأخيرة (٨)\n_________\n(١) سبأ: ١٠.\n(٢) في (ز): وروى.\n(٣) أسند روايته هذِه الطبري في \"جامع البيان\" ١٥/ ٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٢٥ (١٣٢٤٣).\n(٤) أسنده إليه الطبري في \"جامع البيان\" ١٥/ ٦٩.\n(٥) في (أ): عوف، والمثبت هو الصحيح.\n(٦) ساقطة من (ز).\n(٧) أسند إليه الطبري في \"جامع البيان\" في تفسير الآية هكذا، وزاد بعد اسمه كلمة: يرفعه.\nولكن أخرج الإمام مسلم ﵀ من \"الصحيح\" كتاب الصلاة، باب صلاة الأوابين حين ترمض الفصال (٧٤٨): أن زيد بن أرقم رأى قومًا يصلون من الضحى، فقال: أما لقد علموا أن الصلاة في غير هذِه الساعة أفضل، إن رسول الله - ﷺ - قال: \"صلاة الأوابين حين ترمض الفصال\"، وبإسناد آخر عنه قال: خرج رسول الله - ﷺ - على أهل قباء وهم يصلون فقال: \"صلاة الأوابين إذا رمضت الفصال\"، وفي \"المسند\" للإمام أحمد ٤/ ٣٦٦ (١٩٢٦٤) أيضًا برواية زيد بن أرقم - ﵁ - مرفوعًا بلفظ: \"صلاة الأوابين إذا رمضت الفصال من الضحى\" فالعجب من المصنف يتتبع الأقوال المقطوعة والروايات الضعيفة والمراسيل، ويضرب الصفح عن الصحاح المرفوعة!\n(٨) من (ز).","vol":"16","page":322},{"text":"[١٧٠٢] وأخبرنا عبد الخالق بن علي (١)، قال: أخبرنا أبو بكر بن خنب (٢)، قال: حدثنا محمد بن شاذان الجوهري (٣)، قال: حدثنا زكريا بن عدي (٤)، قال: حدثنا ابن إدريس (٥)، عن أبيه (٦)، عن سعيد بن جبير (٧) قال: الأوابين الدعّائين (٨).\n\n<span data-type=\"title\" id=toc-2434>٢٦ </span>- قوله ﷿: ﴿وَآتِ ذَا الْقُرْبَى حَقَّهُ﴾\nيعني: صلة الرحم، وقال بعضهم: عنى بذلك قرابة رسول الله - ﷺ -، وروى السدي عن أبي الديلم (٩) قال: قال علي بن الحسين ﵄ لرجل من أهل (١٠) الشام: أقرأت القرآن؟ قال: نعم، قال: فما قرأت في بني إسرائيل ﴿وَآتِ ذَا الْقُرْبَى حَقَّهُ﴾؟ قال:\n_________\n(١) أبو القاسم المؤذن، ثقة.\n(٢) محمد بن أحمد بن خنب، صدوق، لا بأس به.\n(٣) البغدادي، ثقة.\n(٤) التيمي -مولاهم- الكوفي، ثقة، جليل يحفظ.\n(٥) عبد الله بن إدريس بن يزيد بن عبد الرحمن الأودي، أبو محمد الكوفي، ثقة، فقيه، عابد.\n(٦) أبو عبد الله، ثقة.\n(٧) ثقة ثبت فقيه.\n(٨) [١٧٠٢] الحكم على الإسناد:\nرجاله ثقات سوى أبي بكر بن خنب، صدوق، لا بأس به.\n(٩) أبو الديلم: حذلم بن بشير، روى عن علي بن الحسين، روى عنه السدي. انظر \"المؤتلف والمختلف\" ٢/ ٩٠٠، \"الإكمال\" ٢/ ٤٠٥.\n(١٠) ساقطة من (أ).","vol":"16","page":323},{"text":"وإنكم (للقرابة) (١) التي أمر الله أن يؤتى حقه؟ قال: نعم. ﴿وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا﴾ ولا تنفق مالك في المعصية (٢).\nوروى سلمة بن كهيل (٣)، عن أبي عبيد ين الضرير (٤) أنه سأل ابن مسعود (٥) ﵁ ما التبذير؟ قال: إنفاق المال في غير حقه.\nوقال شعبة: كنت أمشي مع أبي إسحاق في طريق الكوفة، فأتى على دار تبنى (٦) بجص (وآجر، فـ) (٧) قال: التبذير في قول عبد الله ﵁: إنفاق المال في غير حقه.\nوقال مجاهد (٨): لو أنفق إنسان ماله كله في الحق ما كان تبذيرًا، ولو أنفق مُدًّا في باطل كان تبذيرًا.\n\n<span data-type=\"title\" id=toc-2435>٢٧ </span>- ﴿إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ﴾\nأولياؤهم وأعوانهم، والعرب تقول لكل (من لازم) (٩) سنة قوم\n_________\n(١) كذا في (ز)، \"جامع البيان\"، ولكن في (أ): القرابة.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٧٢.\n(٣) ثقة، ثبت، على تشيعه.\n(٤) أبو العبيدين، اسمه معاوية بن سبرة بن حصين النميري، وهو ثقة.\n(٥) صحابي جليل.\n(٦) في (ز): بني.\n(٧) في (أ): واحد قال، والمثبت من (ز) موافق لما أسنده الطبري في \"جامع البيان\" ١٥/ ٧٣.\n(٨) قال الطبري: قال ابن جريج: وقال مجاهد: لو أنفق إنسان .. \"جامع البيان\" ١٥/ ٧٤.\n(٩) في (ز): ملازم.","vol":"16","page":324},{"text":"وتابع أمرهم: هو أخوهم ﴿وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا﴾ جحودا لنعمه.\n\n<span data-type=\"title\" id=toc-2436>٢٨ </span>- (قوله ﷿) (١): ﴿وَإِمَّا تُعْرِضَنَّ عَنْهُمُ﴾\nالآية التي نزلت في مهجع وبلال وصهيب وسالم وخباب ﵃، كانوا يسألون النبي - ﷺ - في الأحايين ما كانوا يحتاجون إليه ولا يجد لهم متسعًا فيعرض عنهم حياء منهم، فأنزل الله تعالى: ﴿وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ﴾ يعني: وإن تعرض عن هؤلاء الذين أمرتك أن تؤتيهم حقوقهم عند مسألتهم إياك ما لا تجد إليه سبيلا حياء منهم ابتغاء رحمة ﴿مِنْ رَبِّكَ تَرْجُوهَا﴾ انتظار رزق من الله ترجوه أن يأتيك ﴿فَقُلْ لَهُمْ قَوْلًا مَيْسُورًا﴾ ليّنا، وعدهم وعدًا جميلًا.\n\n<span data-type=\"title\" id=toc-2437>٢٩ </span>- (قوله ﷿) (٢): ﴿وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ﴾\nقال جابر (٣) بن عبد الله - ﵄ -: بينا رسول الله - ﷺ - (قاعدًا فيما) (٤) بين أصحابه أتاه صبي فقال: يا رسول الله! إن أمي تستكسيك درعًا، ولم يكن عند رسول الله - ﷺ - إلا قميصه، فقال للصبي: \"من ساعة إلى ساعة يظهر، فعد وقتًا آخر\"، فعاد إلى أمه فقالت له: قل له: إن أمي تستكسيك الدرع (٥) الذي عليك، فدخل رسول الله - ﷺ - داره ونزع\n_________\n(١) من (ز).\n(٢) من (أ).\n(٣) هكذا ذكره الواحدي تعليقًا في \"أسباب النزول\" ص ١٩٤.\n(٤) في (أ): قاعد فيما، وفي (ز): قاعد بين، والمثبت من \"أسباب النزول\" للواحدي.\n(٥) في \"أسباب النزول\" للواحدي: القميص ص ٢٩٥.","vol":"16","page":325},{"text":"قميصه وأعطاه وقعد عريانًا، فأذّن (١) بلال ﵁ للصلاة فانتظروه فلم يخرج، فشغل قلوب الصحابة ﵃ فدخل عليهم بعضهم فرآه عريانًا، فأنزل الله تعالى ﴿وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ﴾ يعني لا تمسك يدك عن النفقة في الحق كالمشدودة يده إلى عنقه فلا يقدر على مدّها (٢) والإعطاء بها ﴿وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ﴾ فتعطي جميع ما عندك ﴿فَتَقْعُدَ مَلُومًا﴾ يلومك سائلوك إذا لم تعطهم ﴿مَحْسُورًا﴾ منقطعًا بك لا شيء عندك تنفقه، يقال: حسرته بالمسألة، إذا (ألحفت عليه) (٣)، ودابة حسراء إذا كانت كالّة رازحة، وحسر البصر، إذا كلّ؛ قال الله تعالى: ﴿يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ\n_________\n(١) هذا من أمارات ضعف هذا الأثر؛ لأن السورة مكية، ولم يكن يؤذن للصلاة بمكة، بل بدأ الأذان بالمدينة كما ذكر الإمام البخاري ﵀ في \"صحيحه\"، كتاب الأذان، باب بدء الأذان، وقوله ﷿ ﴿وَإِذَا نَادَيْتُمْ إِلَى الصَّلَاةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ (٥٨)﴾ [المائدة: ٥٨] وقوله ﷿ ﴿إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ﴾ [الجمعة: ٩] وقال الحافظ ابن حجر: يشير بذلك إلى أن ابتداء الأذان كان بالمدينة؛ لأن ابتداء الجمعة إنما كان بالمدينة، وحديث ابن عمر ﵄ في هذا الباب ظاهر في أن الأذان إنما شرع بعد الهجرة، لقوله: كان المسلمون حين قدموا المدينة يجتمعون فيتحينون الصلاة، ليس ينادى لها، فتكلموا يومًا في ذلك، .. الحديث (٦٠٤) عند البخاري، وانظر \"فتح الباري\" لابن حجر ٢/ ٨٠، وذكره الإمام مسلم أيضًا في الصحيح، كتاب الصلاة، باب بدء الأذان (٣٧٧).\n(٢) في (أ): صدّها.\n(٣) في (أ): لحفته، وفي (ز): ألحفت. والمثبت أصح؛ لما في \"القاموس المحيط\" (لحف): وألحف عليه: الخ.","vol":"16","page":326},{"text":"حَسِيرٌ﴾ (١) قال قتادة (٢): محسورًا نادمًا على ما فرط منك.\n\n<span data-type=\"title\" id=toc-2438>٣٠ </span>- ﴿إِنَّ رَبَّكَ يَبْسُطُ﴾\nيوسع ﴿الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ﴾ يقتر ويضيق ﴿إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا﴾ نظيرها (٣) قوله تعالى: ﴿وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ﴾ (٤) الآية (٥).\n\n<span data-type=\"title\" id=toc-2439>٣١ </span>- قوله ﷿: ﴿وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ﴾ (٦)\n_________\n(١) الملك: ٤.\n(٢) قال الطبري: حدثنا محمد بن عبد الأعلى قال: حدثنا محمد بن ثور، عن معمر، عن قتادة: ﴿وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ﴾ قال: في النفقة، يقول: لا تمسك عن النفقة، ﴿وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ﴾ يقول: لا تبذر تبذيرا ﴿فَتَقْعُدَ مَلُومًا﴾ في عباد الله ﴿مَحْسُورًا﴾ يقول: نادمًا على ما فرط منك. \"جامع البيان\" ١٥/ ٧٧.\n(٣) في (ز): نظيره.\n(٤) الشورى: ٢٧.\n(٥) من (ز).\n(٦) نهى الله تعالى عن قتل الأولاد في حالة اليسر خشية وخوفًا من العسر وصرّح بتحريمه في حالة العسر والإملاق، بقوله تعالى -في سورة الأنعام- ﴿قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَلَا تَقْتُلُوا أَوْلَادَكُمْ مِنْ إِمْلَاقٍ نَحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ﴾ [الأنعام: ١٥١] قال الإمام زكريا الأنصاري ﵀: قدّم هنا المخاطبين على الغائبين، وعكس ثم -في الإسراء- لأن ظاهر قوله هنا ﴿مِنْ إِمْلَاقٍ﴾ أن الإملاق حاصل للوالدين المخاطبين، لا توقعه، فبُدئ بهم، وظاهر قوله ثم ﴿خَشْيَةَ إِمْلَاقٍ﴾ أن الإملاق متوقع بهم وهم موسرون، فبُدئ بالأولاد، فما هنا يفيد النهي للآباء عن قتل الأولاد وإن تلبسوا بالفقر، وهناك يفيده وإن تلبسوا باليسر. \"فتح الرحمن بكشف ما يلتبس في القرآن\" للقاضي زكريا الأنصاري (ص ١٨٠ - ١٨١).","vol":"16","page":327},{"text":"فقر وإقتار ﴿نَحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ﴾ وذلك أن أهل الجاهلية كانوا يئدون (١) بناتهم خشية إملاق، والإملاق الفاقة، فنهاهم الله تعالى عن ذلك، وأخبرهم أن رزقهم ورزق أولادهم على الله تعالى.\n﴿إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا﴾ (اختلف القراء فيه، فـ) (٢) قرأ أبو جعفر وابن عامر (برواية ابن ذكوان) (٣) بفتح الخاء والطاء مقصورًا، وقرأ ابن كثير بكسر الخاء ممدودًا، وقرأ الآخرون (٤) بكسر الخاء وجزم الطاء، وكلها لغات (معناها واحد) (٥)، ويكون اسمًا\n_________\n(١) وأد البنات في الجاهلية لم يكن محصورًا على خشية الفاقة، بل خشية العار أيضًا، فقال الله تعالى: ﴿وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (٥٨) يَتَوَارَى مِنَ الْقَوْمِ مِنْ سُوءِ مَا بُشِّرَ بِهِ أَيُمْسِكُهُ عَلَى هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ أَلَا سَاءَ مَا يَحْكُمُونَ (٥٩)﴾ [النحل: ٥٨ - ٥٩]. وقال في سورة الزخرف ﴿وَإِذَا بُشِّرَ أَحَدُهُمْ بِمَا ضَرَبَ لِلرَّحْمَنِ مَثَلًا ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ (١٧) أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (١٨)﴾ [الزخرف: ١٦ - ١٨].\n(٢) في (أ): فيه القراء.\n(٣) من (ز) وفي \"شرح طيبة النشر\" لابن الجزري (ص ٢٦٣):\nوفتح خطئًا من له الخلف ثرى ... حرك لهم والمك والمد درى.\nأي: فتح الخاء من خطئا ابن ذكوان وهشام بخلاف عنه، وأبو جعفر والباقون بكسرها، وحرك الطاء الثلاثة، وابن كثير المكي، وأثبت بعدها ألفًا ممدودة، فابن كثير بكسر الخاء وفتح الطاء وألف بعدها، وابن ذكوان وهشام من أحد وجهيه وأبو جعفر بفتحهما من غير ألف، والباقون بكسر الخاء وإسكان الطاء بلا ألف.\n(٤) قال ابن الجوزي: قرأ نافع وأبو عمرو زبان بن العلاء البصري، وعاصم وحمزة والكسائي (خِطْئِا) مكسورة الخاء ساكنة الطاء مهموزة مقصورة. \"زاد المسير\" ٥/ ٣٠.\n(٥) في (ز): بمعنى واحد.","vol":"16","page":328},{"text":"ومصدرًا (١).\n\n<span data-type=\"title\" id=toc-2440>٣٢ </span>- (قوله ﷿) (٢) ﴿وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا (٣٢)﴾.\n\n<span data-type=\"title\" id=toc-2441>٣٣ </span>- ﴿وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ﴾\nقتلها ﴿إِلَّا بِالْحَقِّ﴾ وحقها ما روى حميد، عن أنس ﵁ قال: قال رسول الله - ﷺ -: \"أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله، فإذا قالوها عصموا مني دماءهم وأموالهم إلا بحقها، وحسابهم على الله\" قيل: وما حقها (يا رسول الله؟) (٣) قال: \"زنا بعد إحصان، وكفر بعد إيمان، وقتل نفس فيقتل بها ﴿وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا﴾ قوة وولاية على قاتل وليه (٤)، فإن شاء استقاد منه فقتله، وإن شاء أخذ الدية وإن شاء عفا عنه، ﴿فَلَا\n_________\n(١) قال أبو جعفر النحاس: وأعرف هذِه القراءات عند أهل اللغة (خِطْئًا كَبِيرا) قال ابن جريج -وزعم أنه قول ابن عباس ﵄- وهو قول مجاهد: (الخطء) الخطيئة، قال أبو جعفر: وهذا المعروف في اللغة، يقال: خطِئَ يخطأ خِطْئًا، إذا أثم وتعمد الذنب، وقد حكي في المصدر خطأ، ومنه قوله تعالى ﴿لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (٣٧)﴾، وأخطأ يخطئ إخطاء، والاسم الخطأ: إذا لم يتعمد الذنب. \"معاني القرآن\" ٤/ ١٤٧.\n(٢) من (أ).\n(٣) من (ز)، وذكر الهيثمي هذا الحديث بغير هذِه الزيادة في \"مجمع الزوائد\" ١/ ٣٠ وقال: رواه الطبراني في \"الأوسط\"، وفيه عمرو بن هاشم البيروتي، والأكثر على توثيقه. والعجب من الثعلبي أهمل حديث عبد الله بن مسعود - ﵁ - المرفوع بلفظ: \"لا يحل دم امرئ مسلم يشهد أن لا إله إلا الله وأني رسول الله إلا بإحدى ثلاث .. \" وهو متفق عليه.\n(٤) في (أ): لوليه.","vol":"16","page":329},{"text":"يُسْرِفْ فِي الْقَتْلِ﴾ قرأ حمزة والكسائي وخلف (١): (فلا تسرف) بالتاء أي: فلا تسرف أيها القاتل، ويجوز أن يكون الخطاب (لرسول الله) (٢) - ﷺ -، والمراد به الأمة من بعده، ومن قرأ بالياء رجع إلى الولي.\n\nواختلفوا في هذا الإسراف ما هو؟\nفقال ابن عباس (٣) - ﵄ -: لا يقتل غير قاتله.\nوقال الحسن وابن زيد (٤): كانت العرب في الجاهلية إذا قتل منهم قتيل لم يرضوا أن يقتلوا قاتل صاحبهم حتى يقتلوا أشرف من الذي قتله، فيعمد ولي المقتول إلى الشريف من قبيلة القاتل فيقتله بوليه، ويترك القاتل، فنهى الله ﷿ عن ذلك، وقال رسول الله - ﷺ -: \"إن من أعتى الناس على الله تعالى ثلاثة: رجل قتل غير قاتله، أو قتل\n_________\n(١) قال ابن الجزري:\nيسرف (شفا) خاطب وقسطاس اكسر ... ضما معا (صحب) وضم ذكر\nيعني: قرأ قوله تعالى: ﴿فَلَا يُسْرِفْ﴾ بالخطاب ﴿فلا تسرف﴾ حمزة والكسائي وخلف حملًا على خطاب الإنسان، والباقون بالغيب حملًا على لفظ الإنسان. \"شرح طيبة النشر\" (ص ٢٦٤).\n(٢) في (ز): للنبي.\n(٣) أسند الطبري وابن أبي حاتم في تفسير الآية نحو هذا القول إلى طلق بن حبيب وقتادة ﵏.\nوإنما نسب هذا القول على ابن عباس ﵄ هكذا تعليقًا ابن الجوزي في \"زاد المسير\" ٥/ ٣٣، والبغوي في \"معالم التنزيل\" ٥/ ٩١، وقال السيوطي في \"الدر المنثور\" ٤/ ٣٢٧: وأخرج ابن المنذر من طريق أبي صالح عن ابن عباس - ﵄ - في قوله: ﴿فَلَا يُسْرِفْ فِي الْقَتْلِ﴾ قال: لا يقتل إلا قاتل رحمه.\n(٤) أسند إليهما نحو هذا الطبري في \"جامع البيان\" ١٥/ ٨٣.","vol":"16","page":330},{"text":"بذحول الجاهلية، أو قتل في حرم الله\" (١).\nوقال الضحاك (٢): كان هذا بمكة ونبي الله - ﷺ - بها، وهو أول شيء نزل من القرآن في (٣) شأن القتل، كان المشركون من أهل مكة يقتلون أصحاب (النبي - ﷺ - ورضي عنهم) (٤) فقال الله ﷿: من قتلكم من المشركين فلا يحملنكم قتله إياكم على أن تقتلوا له أبًا، أو أخًا، أو أحدًا من عشيرته وإن كانوا مشركين، (فلا تقتلوا إلا قاتلكم) (٥) وهذا من قبل أن تنزل سورة (٦) براءة، وقبل أن يؤمروا بقتال المشركين.\nوقال سعيد بن جبير (٧): لا تقتل اثنين (٨) بواحد، وقال قتادة وطلق\n_________\n(١) ذكره الحافظ عبد الرزاق في \"المصنف\" ٥/ ١٣٩ (٩١٨٨) عن معمر قال: قلت للزهري: بلغك أن النبي - ﷺ - قال: \"إن إبراهيم حرّم مكة، وإني أحرّم المدينة\"؟ قال: قد سمعت ذلك ولكن بلغني أن رسول الله - ﷺ - قال: \"إن الناس لم يحرموا مكة، ولكن الله حرمها، فهي حرام إلى يوم القيامة، وإن من أعتى الناس على الله يوم القيامة رجل قتل في الحرم، ورجل قتل غير قاتله، ورجل أخذ بذحول أهل الجاهلية\".\n(٢) \"تفسير الضحاك\" ١/ ٥٢٨ (١٤٣١)، وأخرجه أيضًا الطبري في \"جامع البيان\" ١٥/ ٨٢.\n(٣) في (ز): من.\n(٤) في (أ): رسول الله.\n(٥) في (أ): إلا قاتلوكم.\n(٦) من (أ).\n(٧) أسنده الحافظ عبد الرزاق بطريق الثوري عن خصيف عن سعيد بن جبير في تفسير الآية قال: لا يقتل رجلان برجل. \"تفسير القرآن العظيم\" لعبد الرزاق ١/ ٣٧٧، وبنفس الإسناد ذكره الطبري في \"جامع البيان\" ١٥/ ٨٢ بلفظ المصنف.\n(٨) في (ز): اثنان.","vol":"16","page":331},{"text":"ابن حبيب (١) وابن كيسان: لا تمثل به ﴿إِنَّهُ كَانَ مَنْصُورًا﴾ واختلفوا في هذِه الكناية، فقال بعضهم: هي عائدة إلى (٢) ولي المقتول وهو المنصور على القاتل، يدفع الإمام إليه القاتل، فإن شاء قتل، وإن شاء عفا عنه، وإن شاء أخذ الدية، وهذا قول قتادة (٣).\nوقال آخرون: هي راجعة إلى المقتول ظلمًا (٤) في قوله تعالى: ﴿وَمَنْ قُتِلَ مَظْلُومًا﴾ يعني أن المقتول منصور في الدنيا بالقصاص، وفي الآخرة بالثواب، وهو قول مجاهد (٥).\n_________\n(١) وقد روى عبد الرزاق عن معمر، عن قتادة: لا تقتل غير قاتلك، ولا تمثل به. \"تفسير القرآن العظيم\" لعبد الرزاق ١/ ٣٧٧، وكذلك أخرجه الطبري في \"جامع البيان\" ١٥/ ٨٣، ونحوه إلى طلق بن حبيب قال: لا تقتل غير قاتله، ولا تمثل به. \"جامع البيان\" ١٥/ ٨٢.\n(٢) في (ز): على.\n(٣) كذلك أسند إليه الطبري في \"جامع البيان\" ١٥/ ٨٣.\n(٤) ساقطة من (ز).\n(٥) أسند إليه الطبري الفقرة الأولى فقط (إن المقتول كان منصورا) في \"جامع البيان\" ١٥/ ٨٣.","vol":"16","page":332},{"text":"<span data-type=\"title\" id=toc-2442>٣٤ </span>- ﴿وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا (٣٤)﴾\nعنه، وقيل معناه: كان (١) مطلوبًا.\n\n<span data-type=\"title\" id=toc-2443>٣٥ </span>- (قوله ﷿) (٢) ﴿وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ﴾\nقرأ أهل الكوفة (٣) - (إلا أبا بكر) (٤) بكسر القاف (هنا وفي الشعراء) (٥) والباقون (٦): بضمه، وهما لغتان مثل قِرطاس والقُرطاس، معناهما الميزان الصغير والكبير، قال مجاهد (٧): هو\n_________\n(١) من (ز).\n(٢) من (أ).\n(٣) قد سبق قول ابن الجزري: وقسطاس أكسر ضمًا صحب.\nأي: قرأ حمزة والكسائي وخلف وحفص -عن عاصم- بكسر القاف في قوله ﴿وَزِنُوا بِالْقِسْطَاسِ﴾ هنا وفي الشعراء، والباقون بضمهما، وهما لغتان. \"شرح طيبة النشر\" لابن الجزري (ص ٢٦٤)، وانظر \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٢٨).\n(٤) في (ز): سوى أبي بكر، والمقصود: شعبة بن عياش بن سالم.\n(٥) من (ز).\n(٦) قال الطبري: وبالكسر يقرأ عامة قراء أهل الكوفة، وبالضم يقرأ عامة قراء أهل المدينة والبصرة، وقد قرأ به بعض قراء الكوفيين، وبآيتهما قرأ القارئ فمصيب؛ لأنهما لغتان مشهورتان وقراءتان مستفيضتان في قراء الأمصار. \"جامع البيان\" ١٥/ ٨٥.\n(٧) ولكن ذكر الله تعالى كلمة (القسط)، بمعنى العدل في الأقوال والأفعال في آيات كثيرة مثل قوله تعالى ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ﴾ وفي قوله تعالى ﴿وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُمْ بِعَذَابٍ =","vol":"16","page":333},{"text":"العدل بالرومية، وقال الحسن (١): هو القبّان ﴿ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا﴾ أي (٢): عاقبة. قال قتادة (٣): ذكر لنا أن نبي الله - ﷺ - قال: \"لا يقدر رجل (٤) على حرام ثم يدعه، ليس به إلا مخافة الله ﷿ إلا أبدله الله تعالى في عاجل الدنيا قبل الآخرة ما هو خير له من ذلك\".\n\n<span data-type=\"title\" id=toc-2444>٣٦ </span>- قوله ﷿: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾\nقال قتادة (٥): لا تقل: رأيت، ولم تره، وسمعت، ولم تسمعه، وعلمت، ولم تعلمه.\n_________\n= أَلِيمٍ﴾ وقوله تعالى ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ﴾ قوله تعالى ﴿احْكُمْ بَيْنَهُمْ بِالْقِسْطِ﴾ وقال الله تعالى ﴿وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ﴾ وهكذا، وزيادة المبني لا تخلو من زيادة في المعنى، فإن كلمة (القسط) لم تحتج لصفة إضافية مثل كلمة (العدل)، فتفسير كلمة (القسطاس) بالعدل يُبعد وصفها بـ (المستقيم) فتأمل.\n(١) أسند الطبري هذِه المعاني إلى مجاهد والحسن في \"جامع البيان\" ١٥/ ٨٥.\n(٢) ساقطة من (ز).\n(٣) هكذا ذكره الطبري في \"جامع البيان\" تعليقًا، وكذلك ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٢٥٧، ولكنه نسبه إلى الحسن، وأبلغ من هذا قول الله تعالى: ﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (٢) وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ﴾ إلى قوله: ﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا﴾.\n(٤) في (أ): أحد.\n(٥) أسند إليه الطبري نحوه بطريقه وبطريق بلفظ: \"لا تقل رأيت ولم تره، وسمعت ولم تسمع، فإت الله تعالى سائلك عن ذلك كله\". \"جامع البيان\" ١٥/ ٨٦، وكذلك ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٣١ (١٣٢٨٨).","vol":"16","page":334},{"text":"وهذِه رواية علي بن أبي طلحة (١)، عن ابن عباس - ﵄ -.\nوقال مجاهد (٢): لا ترم أحدًا بما ليس لك به علم، وهي رواية عطية (٣)، عن ابن عباس - ﵄ -.\nوقال ابن الحنفية: هي شهادة الزور.\nوقال القتيبي: (لا تتبعه بالحدس) (٤) والظنون. وكلها متقاربة.\nوأصل القفو: البهت والقذف بالباطل، ومنه قول النبي - ﷺ -: \"نحن بنو النضر بن كنانة، لا نقفو أمنا، ولا ننتفي من أبينا\" (٥).\nقال النابغة:\n_________\n(١) أسند إليه الطبري في تفسير الآية عن ابن عباس ﵄ يقول: (لا تقل) فقط. \"جامع البيان\" ١٥/ ٨٦، وكذلك ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٣١ (١٣٢٨٥).\n(٢) أسند إليه الطبري في \"جامع البيان\" ١٥/ ٨٦ (ولا تقف): ولا ترم. انتهى.\n(٣) أسند الطبري بطريق محمد بن سعد قال: حدثني أبي قال: حدثني عمي قال: حدثني أبي عن أبيه، عن ابن عباس - ﵄ -، \"جامع البيان\" ١٥/ ٨٦\nولم يذكر البغوي ابن عباس - ﵄ - في تفسير الآية، إنما اكتفى بقول قتادة ومجاهد، فانظر \"معالم التنزيل\" ٥/ ٩٢.\n(٤) هكذا في (م)، ولكن في (أ)، (ز): لا تتبعه الحدس، وفي \"الجامع لأحكام القرآن\" للقرطبي: لا تتبع الحدس.\n(٥) أخرجه ابن ماجه عن الأشعث بن قيس قال: أتيت رسول الله - ﷺ - في وفد من كندة، ولا يروني إلا أفضلهم، فقلت: يا رسول الله! ألستم منا؟ فقال: \"نحن بنو النضر بن كنانة، لا نقفو أمنا، .. \" أي: لا نتهمها. كتاب الحدود، باب من نفى رجلًا من قبيلته (٢٦١٢)، \"المسند\" للإمام أحمد ٥/ ٢١١ (٢١٨٣٩) بنحوه.","vol":"16","page":335},{"text":"ومثل الدمى (١) شم العرانين ساكن ... بهن الحياء لا يشعن التقافيا\nأي: التقاذف، وقال الكميت:\nفلا أرمي البريء بغير ذنب ... ولا أقفوا الحواضن إن قفينا\nقال القتيبي: هو مأخوذ من القفا، كأنه (٢) يقفو الأمور، أي: يكون في أقفائها يتعقبها ويتتبعها (٣) ويتعرفها، ويقال: قفوت أثره، على وزن دعوت، والنهي منه لا تقف، مثل لا تدع.\nوحكى الفراء (٤) عن بعضهم: أن أصله من القيافة (وهي إتباع\n_________\n(١) تصحفت الكلمة في (أ): بـ (الذي)، والصحيح أنه (الدمى) جمع دمية، وهي تمثال من المرمر أو العاج، وشم العرانين جمع شماء العرانين، أنهنَّ مرتفعات قصبات الأنوف، وهو من أمارات الحسن والجمال. والشاهد في البيت كلمة (التقافي) زيد الألف بعدها للضرورة الشعرية، أي: لا يظهرن التقاذف والبهت.\n(٢) في (أ): كله.\n(٣) في (أ): تببعها.\n(٤) نص كلامه في \"معاني القرآن\" ٢/ ١٢٣ كما يأتي: وقوله تعالى ﴿وَلَا تَقْفُ﴾ أكثر القراء يجعلونها من قفوت، فتحرك القاف إلى الواو، فتقول: (ولا تقْفُ)، وبعضهم قال: (ولا تقُف) والعرب تقول: قفت أثره وقفوته، ومثله: يعتام ويعتمي، وقاع الجمل الناقة وقعًا -ولعل المقصود: قعى- إذا ركبها، وعاث وعثى من الفساد، وهو كثير، ومنه شاك السلاح وشاكي، وجرف وهارٌ وهارٍ، وسمعت بعض قضاعة تقول: اجتحى ماله، واللغة الفاشية: اجتاح ماله، وقد قال الشاعر:\nولو أني رأيتك من بعيد ... لعاقك من دعاء النيب عاقي\nأي عائق.","vol":"16","page":336},{"text":"للأثر) (١) وإذا كان كذلك وجب أن يكون (٢) لا تقف مثل لا تقل؛ لأن (٣) العرب تقول: قفوت أثره وقفيت، مثل قولهم (٤) قاع الفحل الناقة وقعاها (إذا ركبها) (٥)، وعاث و(عثى من الفساد) (٦)، واعتام واعتمى و(اجتاح) (٧) ماله و(اجتحى) (٨).\nقال الشاعر:\nولو أني رأيتك (٩) من بعيد ... لعاقك عن دعاء (النيب عاقي) (١٠)\nأي عائق.\n﴿وَإِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا﴾ أي كل هذِه الجوارح والأعضاء، ولم يقل: تلك، كقول (١١) الشاعر:\n_________\n(١) في (أ): وهو إتباع الآخر.\n(٢) في (أ): لا يكون.\n(٣) في (ز): إلا أن.\n(٤) من (ز).\n(٥) من \"معاني القرآن\" للفراء ٢/ ١٣٢.\n(٦) في (أ)، (ز): عثا.\n(٧) في (أ): احتاج.\n(٨) في (أ): اجتخا.\n(٩) في (أ): لقيتك، وفي (ز): رميتك. وكذلك في \"جامع البيان\" للطبري ١٥/ ٨٧.\n(١٠) في (أ): الذنب عاق، وكذلك في \"جامع البيان\" للطبري، والمثبت من \"معاني القرآن\" للفراء.\n(١١) في (أ): قال.","vol":"16","page":337},{"text":"ذم (١) المنازل بعد منزلة اللوى ... والعيش بعد أولئك الأقوام (٢)\nويجوز أن يكون راجعًا إلى أصحابها وأربابها.\n\n<span data-type=\"title\" id=toc-2445>٣٧ </span>- (قوله ﷿) (٣): ﴿وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا﴾\nأي بطرًا وكبرًا وفخرًا وخيلاء، وهو تفسير المشي لا نعته، فلذلك أخرجه على (٤) المصدر ﴿إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ﴾ أي: لن تقطعها بكبرك حتى تبلغ آخرها، يقال: فلان أخرق الأرض من فلان إذا كان أكثر أسفارًا، وقال رؤبة:\nوقاتم (٥) الأعماق خاوي المخترق\nأي: المقطع (٦).\n﴿وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا﴾ أي: لن (٧) تساويها وتحاذيها بكبرك، فنهي الله سبحانه عباده عن الكبر والفخر و(البطر والأشر) (٨) وأخبر أن صاحبه لا ينال له شيئًا يقصر (٩) عنه غيره.\n_________\n(١) في (ز): ذُمِّي.\n(٢) في (ز): الأيام، وكذلك في \"جامع البيان\" للطبري.\n(٣) من (ز).\n(٤) في (أ): عن.\n(٥) في (ز): قالم.\n(٦) هكذا في \"جامع البيان\" للطبري ١٥/ ٨٨، ولكن في (أ)، (ز): المقتطع.\n(٧) ساقطة من (أ).\n(٨) في (ز): الأشر والبطر.\n(٩) في (أ): نقصهم.","vol":"16","page":338},{"text":"<span data-type=\"title\" id=toc-2446>٣٨ </span>- (قوله ﷿) (١): ﴿كُلُّ ذَلِكَ كَانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا (٣٨)﴾\nقرأ الحسن ويحيى بن يعمر (٢) وابن عامر وأهل الكوفة: (سيئه) على الإضافة، بمعنى كل هذا الذي ذكرناه (٣) من قوله: ﴿وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ﴾.\n﴿كَانَ سَيِّئُهُ﴾ أي: سيء ما ذكرنا وعددنا عليك كان عند ربك مكروها، قالوا: لأن فيما ذكر وعد من قوله: ﴿وَقَضَى رَبُّكَ﴾ إلى هذا الموضع أمورًا جميلة حسنة ليست بسيئة (٤).\nواختار أبو عبيد هذِه القراءة لما ذكرنا من المعنى؛ لأن في قراءة أُبي ﵁ حجة لها.\n_________\n(١) من (أ).\n(٢) قال ابن مهران الأصبهاني: قرأ ابن عامر وعاصم وحمزة والكسائي ﴿سَيِّئُهُ﴾ بضم الهمزة والهاء. \"المبسوط في القراءات العشر\" (ص ٢٢٨).\n(٣) في (ز): ذكرنا.\n(٤) قال ابن زنجلة: وحجتهم قوله ﴿مَكْرُوهًا﴾، بالتذكير، ولو كان (سيئة) غير مضاف للزم أن يكون (مكروهة) بالتأنيث، لأنه وصف للسيئة، وأخرى: وهي أنه ذكر في هذِه الآيات من لدن قوله ﴿وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ﴾ حتى ينتهي إلى قوله ﴿كُلُّ ذَلِكَ كَانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا (٣٨)﴾ بغير طاعة مأمور به وبعضه معصية منهي عنه، فالمأمور به ﴿وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ﴾، وقوله ﴿وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ﴾، والمنهي عنه ﴿وَلَا تَقْتُلُوا أَوْلَادَكُمْ﴾ ﴿وَلَا تَقْرَبُوا الزِّنَا﴾ ﴿وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ﴾ ﴿وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ﴾ فقد أمروا ببعض هؤلاء الآيات، ونهوا ببعضها، فقال: ﴿كُلُّ ذَلِكَ كَانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا (٣٨)﴾؛ لأن فيها ذكر الحسن والسيئ، والسيئ هو المكروه دون الحسن. انتهى كلامه. \"الحجة\" (ص ٤٠٣).","vol":"16","page":339},{"text":"[١٧٠٣] وهي ما أخبرنا أبو نعيم (١)، قال: أخبرنا ابن أيوب (٢)، قال: حدثنا علي بن عبد العزيز (٣)، قال: أخبرنا أبو عبيد (٤)، قال: أخبرنا حجاج (٥)، عن هارون (٦) قال: في قراءة أُبي بن كعب - ﵁ -؛ (كان سيئاته) (٧)، قال: فهذِه لا تكون إلا بالإضافة. وقرأ الباقون (سيئة) منصوبة منونة، بمعنى كل ذلك الذي ذكرنا وعددنا من قوله: ﴿وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ﴾ إلى هذا الموضع كان سيئة لا حسنة فيه، فجعلوا كلًّا محيطًا بالمنهي (٨) عنه دون غيره، فإن قيل: فهلا قال: مكروهة؟ قلنا: في الكلام تقديم وتأخير، تقديره: كل ذلك كان مكروهًا سيئة. وقيل: هو (٩) على التكرير والبدل لا على الصفة، مجازه: كل ذلك كان سيئة وكان مكروهًا، وقال أهل الكوفة: رجع إلى المعنى، لأن السيئة الذنب وهو مذكر.\n_________\n(١) كذا بالنسخ ولعله: ابن نعيم، وهو أبو عبد الله الحاكم محمد بن نعيم، إمام ثقة.\n(٢) أبو عبد الله الحسين بن الحسن بن أيوب الطوسي، حافظ ثقة ثبت.\n(٣) البغوي، ثقة.\n(٤) القاسم بن سلام البغدادي، ثقة.\n(٥) حجاج بن محمد، المصيصي، ثقة، ثبت، اختلط قبل موته.\n(٦) هارون بن موسى العتكي البصري، الأزدي ثقة مقرئ إلا أنه رمي بالقدر.\n(٧) [١٧٠٣] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nذكر ابن خالويه هذِه القراءة عن أبى إسحاق فى \"مختصر فى شواذ القرآن\" (ص ٨٠).\n(٨) في (أ): بالنهي.\n(٩) ساقطة من (أ).","vol":"16","page":340},{"text":"<span data-type=\"title\" id=toc-2447>٣٩ </span>- ﴿ذَلِكَ﴾\nالذي ذكرنا وبيَّنا ﴿مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آخَرَ فَتُلْقَى فِي جَهَنَّمَ مَلُومًا مَدْحُورًا﴾ مطرودًا مبعدًا من كل خير، والمراد به غيره.\nقال الكلبي (١): وهذِه الثمان عشرة آية كانت في ألواح موسى ﵇، وهي عشر آيات في التوراة.\n\n<span data-type=\"title\" id=toc-2448>٤٠ </span>- قوله ﷿: ﴿أَفَأَصْفَاكُمْ﴾\nاختاركم (٢) واختصكم ﴿رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا﴾ يخاطب مشركي مكة (٣) حيث قالوا: إن (٤) الملائكة بنات الله.\n\n<span data-type=\"title\" id=toc-2449>٤١ </span>- قوله ﷿: ﴿وَلَقَدْ صَرَّفْنَا﴾\nقراءة العامة بالتشديد على التكثير، قرأ الحسن: (صرفنا)\n_________\n(١) ذكر الزمخشري نحوه في \"الكشاف\" ٢/ ٣٦١ تعليقًا فقال: وعن ابن عباس - ﵄-: هذِه الثماني عشرة آية كانت في ألواح أولها ﴿لَا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آخَرَ﴾ قال الله تعالى: ﴿وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ مِنْ كُلِّ شَيْءٍ مَوْعِظَةً﴾ وهي عشرآيات في التوراة، ولكن استنكف البغوي والقرطبي عن ذكر هذِه الرواية، إلا أن الطبري أسند إلى ابن عباس - ﵄ - قال: إن التوراة كلها في خمس عشرة آية من بني إسرائيل ثم تلا: ﴿لَا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آخَرَ﴾ \"جامع البيان\" ١٥/ ١٨٩، وذكره السيوطي في \"الدر المنثور\" ٤/ ٣٣٠.\n(٢) في (أ): اختار لكم.\n(٣) في (ز): العرب.\n(٤) من (أ).","vol":"16","page":341},{"text":"بالتخفيف (١) ﴿وَلَقَدْ صَرَّفْنَا فِي هَذَا الْقُرْآنِ﴾ يعني: العبر والحكم والأمثال والأحكام (٢) كم والحجيج والأعلام.\n[١٤٠٧] سمعت أبا القاسم الحبيبي (٣) يقول -بحضرة الشيخ الإمام أبي الطيب: لقوله ﷿: ﴿وَلَقَدْ صَرَّفْنَا﴾ معنيان:\nأحدهما: لم نجعله نوعًا واحدًا، بل وعد ووعيد (٤)، وأمر ونهي، ومحكم ومتشابه، وناسخ ومنسوخ، وأخبار وأمثال، مثل تصريف الرياح، وتصريف الأفعال من الماضي إلى المستقبل، ومن الفاعل إلى المفعول ونحوها.\nوالثاني: أنه لم ينزله مرة واحدة، بل نجومًا مثل قوله: ﴿وَقُرْآنًا فَرَقْنَاهُ﴾ (٥) ومعناه: أكثرنا صرف جبريل ﵇ إليك به (٦) (٧).\n_________\n(١) قال ابن جني: ومن ذلك قراءة. الحسن: (صَرَفْنا) خفيف الراء. \"المحتسب\" ٢/ ٢١.\n(٢) ساقطة من (ز).\n(٣) في (ز): حبيب، وهو الحسن بن محمد، قيل: كذبه الحاكم.\n(٤) قد سبق نحو هذا في معاني (مثاني).\n(٥) الإسراء: ١٠٦.\n(٦) قول الزمخشري أوفق للمدلول حيث قال: يجوز يريد بهذا القرآن إبطال إضافتهم إلى الله البنات؛ لأنه مما صرفه وكرر ذكره، والمعنى: ولقد صرفنا القول في هذا المعنى في مواضع من التنزيل (ليذكّروا) .. أي: كررناه ليتعظوا ويعتبروا ويطمئنوا إلى ما يحتج به عليهم. \"الكشاف\" ٢/ ٣٦٢.\n(٧) [١٧٠٤] الحكم على الإسناد:\nأبو القاسم شيخ المصنف كذبه الحاكم.","vol":"16","page":342},{"text":"﴿لِيَذَّكَّرُوا﴾ قرأ يحيى (١) والأعمش وحمزة والكسائي (ليذْكُروا) مخففًا، وقرأ (الآخرون هنا وفي الفرقان) (٢) بالتشديد، واختاره أبو عبيد؛ لأن معناهما (٣) ليتذكروا، ﴿وَمَا يَزِيدُهُمْ﴾ تصريفنا وتذكيرنا ﴿إِلَّا نُفُورًا﴾ ذهابًا وتباعدًا عن (٤) الحق.\n\n<span data-type=\"title\" id=toc-2450>٤٢ </span>- (قوله ﷿) (٥): ﴿قُلْ﴾\n(يا محمد لهؤلاء المشركين) (٦) ﴿لَوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ﴾ قرأ ابن كثير وحفص: (يقولون) (٧) بالياء، والباقون (٨) بالتاء ﴿إِذًا لَابْتَغَوْا﴾ لطلبوا، يعني: الآلهة القربة ﴿إِلَى ذِي الْعَرْشِ سَبِيلًا﴾ والتمست الزلفة عنده، قال قتادة (٩): يقول: لو كان معه آلهة -كما يقولون- إذا لعرفوا الله تعالى، فضله ومرتبته عليهم، وابتغوا ما يقربهم إليه.\n_________\n(١) قال أبو حيان: قرأ الأخوان وطلحة وابن وثاب: (ليذْكروا) بسكون الذال وضم الكاف. \"البحر المحيط\" ٦/ ٣٧. فالمقصود في هذِه القراءة هو يحيى بن وثاب الأسدي.\n(٢) ما بين القوسين زيادة من (ز)، ساقطة من (أ) ففيها: الباقون بالتشديد، والمقصود [الفرقان: ٥٠] وهي ﴿وَلَقَدْ صَرَّفْنَاهُ بَيْنَهُمْ لِيَذَّكَّرُوا﴾ الآية.\n(٣) في (أ): معناه.\n(٤) في (أ): من.\n(٥) من (أ).\n(٦) من (ز)، (م).\n(٧) من (ز).\n(٨) هم -كما ذكر الأصبهاني-: أبو جعفر ونافع وابن عامر وأبو بكر عن عاصم.\n(٩) أسند إليه الطبري هكذا في \"جامع البيان\" ١٥/ ٩١.","vol":"16","page":343},{"text":"وقال الآخرون (١): معناه: إذ لابتغوا إليه سبيلا ليقهروه ويزيلوا ملكه كفعل ملوك الدنيا بعضهم ببعض، ثم نزَّه نفسه تعالى عز من قائل:\n\n<span data-type=\"title\" id=toc-2451>٤٣ </span>- ﴿عَمَّا يَقُولُونَ﴾\n(قرأ بالتاء) (٢) الأعمش وحمزة والكسائي، واختاره أبو عبيد، وغيرهم (٣) بالياء ﴿عُلُوًّا كَبِيرًا﴾ ولم يقل: تعاليا كقوله تعالى: ﴿وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا﴾ (٤).\n\n<span data-type=\"title\" id=toc-2452>٤٤ </span>- قوله ﷿: ﴿تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ﴾\nقرأ الحسن وأبو عمرو ويعقوب وحمزة والكسائي وحفص بالتاء، وغيرهم (٥) يسبح (٦) بالياء، واختاره أبو عبيد، للحائل بين الفعل وبين التأنيث، ومعنى التسبيح: التنزيه والطاعة والإقرار لله تعالى بالربوبية، وكونه دالة على وجوده وتوحيده ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ﴾ قال ابن\n_________\n(١) نسب ابن الجوزي هذا القول إلى الحسن وسعيد بن جبير في \"زاد المسير\" تعليقًا، والبغوي أيضًا ذكره بلا نسبة، وجعله أصح القولين، فانظر \"معالم التنزيل\" للبغوي ٥/ ٩٥.\n(٢) في (ز): بالتاء قرأ.\n(٣) وهم نافع وأبو عمرو بن العلاء وعبد الله بن عامر وشعبة ﵏. \"الوافي\" (ص ٣٠٩).\n(٤) المزمل: ٨.\n(٥) وهم نافع وأبو عمرو بن العلاء، وعبد الله بن عامر وشعبة ﵏. \"الوافي\" (٣٠٩).\n(٦) من (ز).","vol":"16","page":344},{"text":"عباس (١) - ﵄ -: وإن من شيء حي، وقال الحسن والضحاك (٢): يعني كل شيء فيه الروح.\nوقال قتادة (٣): يعني الحيوانات والناميات (٤).\nوقال عكرمة (٥): الشجرة تسبح والأسطوانة لا تسبح.\nوقال أبو الخطاب (٦): كنا مع يزيد الرقاشي والحسن في طعام\n_________\n(١) هكذا ذكر عنه البغوي في \"معالم التنزيل\" ٥/ ٩٦ ولم يسنده، ولم أر أحدًا أسند هذا القول إلى ابن عباس ﵄.\n(٢) أسند إليهما الطبري القول المذكور في \"جامع البيان\" ١٥/ ٩٢، ونسبه إليهما ابن الجوزي في \"زاد المسير\" ٥/ ٣٩.\n(٣) أسند إليه الطبري فيما سبق أنه قال في تفسير الآية: كل شيء فيه الروح يسبح، من شجر أو شيء فيه الروح. \"جامع البيان\" ١٥/ ٩٣، ونحوه في \"زاد المسير\" لابن الجوزي ٥/ ٣٩ بغير إسناد.\n(٤) هكذا في (أ)، (م)، ولكن في (ز): اليابسات، والمثبت هو الأصح لما عند الطبري، ونحوه في \"زاد المسير\" ٥/ ٣٩ لابن الجوزي.\n(٥) هكذا حكى عنه ابن الجوزي في \"زاد المسير\"، والبغوي في \"معالم التنزيل\" ٥/ ٩٦، وأسند إليه الطبري في \"جامع البيان\" ١٥/ ٩٢ بطريق ابن حميد قال عكرمة: لا يعيبن أحدكم دابته ولا ثوبه، فإن كل شيء يسبح بحمده. وبطريق آخر قال: الشجرة تسبح والأسطوانة تسبح (بدون النفي).\n(٦) قال الطبري في \"جامع البيان\": حدثنا ابن حميد قال: حدثنا يحيى بن واضح وزيد بن حباب قالا: حدثنا جرير أبو الخطاب قال: كنا مع يزيد .. -الأثر دون قول النبي - ﷺ -- هكذا سماه جريرًا، ولم يوضح، وقال الذهبي في \"المقتنى في سرد الكنى\" ١/ ٢١٧ (١٩٨١): حدير، عن الحسن وعنه زيد بن الحباب. وفي \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٦٥: سئل أبو زرعة عن أبي الخطاب الذي يروي عن أبي زرعة عن ثوبان مرفوعًا: \"لعن الراشي\" فقال: لا أعرفه. بينما قد ذكره ابن حبان في \"الثقات\" ٤/ ١٨٣ لكن سماه: حدير بن الخطاب.","vol":"16","page":345},{"text":"فقدموا الخوان فقال يزيد: يا أبا سعيد! أيسبح هذا الخوان؟ فقال: كان يسبح مرة، فذلك قول النبي - ﷺ -: \"ما عضهت عضاه إلا بتركها التسبيح\" (١). وقال إبراهيم (٢): الطعام يسبح.\nوروى موسى بن عبيدة (٣)، عن زيد بن أسلم (٤)، عن جابر بن عبد الله - ﵄ - قال: قال رسول الله - ﷺ -: \"ألا أخبركم بشيء أمر به نوح ﵇ ابنه؟ إن نوحًا قال لابنه: يا بني! آمرك أن تقول: سبحان الله وبحمده، فإنها صلاة الخلق وتسبيحهم، وبها يرزقون، قال الله ﷿: ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ﴾ \" (٥).\n_________\n(١) قال ابن الأثير في مادة (عضه): وعضهت العضاه، إذا قطعها، ومنه الحديث: \"ما عهضت عضاه إلا بتركها التسبيح\". ولم يذكر له مرجعًا. \"النهاية في غريب الحديث والأثر\" ٣/ ٢٣١.\n(٢) أسند إليه الطبري هكذا في \"جامع البيان\" ١٥/ ٩٢، وذكره ابن الجوزي في \"زاد المسير\" ٥/ ٣٩ كل شيء يسبحه حتى الثوب والطعام وصرير الباب، قاله إبراهيم النخعي. وقد سبق التعريف بإبراهيم النخعي.\n(٣) أبو عبد العزيز الربذي، ضعيف.\n(٤) أبو عبد الله العمري المدني الفقيه، ثقة، وكان يرسل.\n(٥) الحكم على الإسناد:\nفيه موسى، ضعيف، وزيد كان يرسل.\nالتخريج:\nأسند إليه الطبري هذا الحديث بطريق نصر بن عبد الرحمن الأودي قال: حدثنا محمد بن يعلى عن موسى بن عبيدة، عن زيد بن أسلم مرفوعًا: \"ألا أخبركم .. فإنها صلاة الخلق، وتسبيح الخلق، وبها ترزق الخلق .. \" الخ. والحديث ضعيف، لأن محمد بن يعلى السلمي الكوفي ذاهب الحديث، وموسى، وزيد تقدم ذكرهما.","vol":"16","page":346},{"text":"وقال وهب: لن يبنى بيت مسجدًا، إلا وقد كان يسبح الله تعالى ثلاثمائة سنة.\n[١٧٠٥] أخبرنا أبو العباس سهل بن محمد بن سعيد المروزي لفظًا (١)، قال: أخبرنا جدي أبو الحسن محمد بن محمود بن محمد ابن (عبد الله) (٢) قال: أخبرنا سهل بن السري (٣)، قال: حدثنا أبو إسحاق إبراهيم بن أحمد الخزاعي (٤)، قال: حدثنا بقية بن الوليد (٥) عن ثور بن يزيد (٦)، عن خالد بن معدان (٧)، عن المقدام بن معدي كرب (٨) ﵁ قال: إن التراب ليسبح ما لم يبتل، فإذا ابتلّ ترك التسبيح (وإن الخرزة لتسبح ما لم ترفع عن موضعها) (٩)، فإذا رفعت تركت التسبيح، وإن (الورقة لتسبح ما دامت) (١٠) على الشجرة فإذا سقطت تركت التسبيح، وإن الماء ليسبح ما دام جاريًا،\n_________\n(١) لم أجده.\n(٢) في (ز): عبيد الله، وأبو الحسن هذا، لم أجده.\n(٣) لم أجده.\n(٤) قال ابن حبان في \"الثقات\" ٨/ ٧٨: يروي عن أبي ضمرة وأهل العراق والحجاز، روى عنه الحضرمي، يخطئ ويخالف.\n(٥) صدوق، كثير التدليس عن الضعفاء.\n(٦) الكلاعي، أبو خالد الحمصي، ثقة ثبت إلا أنه يرى القدر.\n(٧) ابن أبي كرب، أبو عبد الله الحمصي، ثقة، عابد، يرسل كثيرًا.\n(٨) صحابي مشهور.\n(٩) مؤخر في (ز): وما بعدها مقدم هاهنا، وفيما بعد أيضًا تقديم وتاخير.\n(١٠) في (أ): وإن الورق ما دامت.","vol":"16","page":347},{"text":"فإذا ركد ترك التسبيح، وإن الوحش إذا صاحت سبحت، وإذا سكتت تركت التسبيح، وإن الثوب ليسبح ما دام جديدًا، فإذا وسخ ترك التسبيح، وإن الثوب الخلق لينادي في أول النهار: اللهم اغفر لمن نقاني (١).\n[١٧٠٦] وأخبرنا عبد الله بن حامد الأصفهاني (٢)، قال: أخبرنا الحسين بن محمد بن الحسين البلخي (٣)، قال: حدثنا أحمد بن الليث (٤)، قال: حدثنا سهل بن علي المروزي (٥) أبو علي ببغداد، قال: حدثنا علي بن أحمد الواسطي (٦)، قال: حدثنا عمرو بن\n_________\n(١) [١٧٠٥] الحكم على الإسناد:\nفيه من لم أجده وفيه أيضًا الخزاعي يخطئ ويخالف، وبقية كثير التدليس.\nالتخريج:\nذكره ابن الجوزي مختصرًا في \"زاد المسير\" ٥/ ٣٩.\nوذكره البغوي كذلك، بلفظ قريب من لفظ المصنف، بتقديم وتأخير فيه.\nفانظر \"معالم التنزيل\" ٥/ ٩٦.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) في (ز)، هنا زيادة: (قال: حدثنا). قال ابن أبي حاتم: سهل بن علي المروزي، روى عن ابن المبارك، روى عنه المراوزة كلامه وتأدبوا بورعه، سمعت أبي يقول ذلك. \"الجرح والتعديل\" ٤/ ٢٠٣.\n(٦) علي بن أحمد بن عبد الله بن عمر أبو الحسن الجواربي الواسطي قدم بغداد وحدث بها عن يزيد بن هارون وإسحاق بن منصور وآخرين روى عنه محمد الباغندي وأحمد بن محمد بن أبي شيبة، كان ثقة، مات سنة (٢٥٨ هـ) \"تاريخ بغداد\" للخطيب البغدادي ١١/ ٣١٤.","vol":"16","page":348},{"text":"حماد الأزدي (١)، قال: حدثنا محرز (القصاب أبو عتبة) (٢) قال: حدثنا ثابت البناني (٣)، عن أنس بن مالك ﵁ قال: كنا عند رسول الله - ﷺ - فأخذ كفًا من حصى فسبّحن في يد رسول الله - ﷺ - حتى سمعنا التسبيح، ثم صبَّهنَّ في يد أبي بكر - ﵁ - فسبَّحن في يد أبي بكر - ﵁ - حتى سمعنا التسبيح، ثم صبَّهنَّ في يد عمر - ﵁ - فسبَّحن في يده حتى سمعنا التسبيح، ثم صبَّهنَّ في يد عثمان - ﵁ - فسبّحن في يده حتى سمعنا التسبيح (٤)، ثم صبّهنّ في أيدينا فما سبحت في أيدينا (٥).\n_________\n(١) عمرو بن حماد الأزدي، الفراهيدي البصري، روى عن حماد بن زيد ومحرز، روى عنه إسحاق بن وهب العلاف، مجهول. \"تهذيب الكمال\" للمزي ٢١/ ٥٩٥، \"تقريب التهذيب\" لابن حجر (٥٠١٥).\n(٢) في (أ): القبان بن عسه غير واضح -وفي (ز): القتات، والمثبت من \"تهذيب التهذيب\" لابن حجر، كما سبق، وفي كتاب \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٤٤ (١٥٧٨): محرز القصاب بصري، وكان من سبي الجاهلية، مولى لبني عدي، أحد بني ملكان، روى عن أبي موسى الأشعري - ﵁ - ..، ولم يذكر فيه جرحًا ولا تعديلًا، ونحوه في \"التاريخ الكبير\" للبخاري ٧/ ٤٣٤ (١٩٠١).\n(٣) ثابت بن أسلم البناني، أبو محمد البصري، ثقة، عابد.\n(٤) في (ز): تسبيحهن.\n(٥) [١٧٠٦] الحكم على الإسناد:\nإسناد المصنف فيه من لم أجده، وغير واحدٍ لم يذكر بجرح أو تعديل.\nالتخريج:\nذكر الشيخ أبو جعفر محب الطبري في \"الرياض النضرة\" ١/ ٥٦ تعليقًا عن أنس - ﵁ - قال: تناول النبي - ﷺ - من الأرض سبع حصيات فسبحن في يده، ثم ناولهن أبا بكر - ﵁ - فسبحن في يده، ثم ناولهن النبي - ﷺ - عمر - ﵁ - فسبحن في يده كما سبحن في يد أبي بكر - ﵁ -، ثم ناولهن عثمان - ﵁ - فسبحن في يده كما سبحن في يد عمر - ﵁ - ثم قال الشيخ: خرجه خيثمة بن سليمان وعلي بن نعيم البصري. والله أعلم.","vol":"16","page":349},{"text":"[١٧٠٧] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا أبو القاسم الحسين بن محمد (٢)، قال: حدثنا أحمد بن الليث (٣)، قال: حدثنا أبو عوانة عمرو بن حماد بن المبارك الحداد (٤)، حدثنا محمد بن حسان الكوفي (٥) قال: حدثنا (أبو مرثد) (٦) العكلي (٧) عن عمرو بن أخت أزهر بن (٨) عبد الله (٩)، عن جعفر بن محمد (١٠)، عن أبيه (١١) قال: مرض (رسول الله) (١٢) - ﷺ - فأتى جبريل ﵇ بطبقة فيها رمان وعنب فأكل النبي - ﷺ - فسبح، ثم دخل الحسن والحسين - ﵄ - فتناولا منه فسبح العنب والرمان، ثم دخل علي﵁ - فتناول منه فسبّح أيضًا، ثم دخل رجل (١٣) من أصحابه - ﷺ - فتناول منه فلم يسبّح،\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) في (ز): أبو بكر.\n(٧) لم أجده.\n(٨) في (أ): عن أبي.\n(٩) لم أجده.\n(١٠) ابن علي بن الحسين بن علي بن أبي طالب، الصادق، إمام فقيه، صدوق.\n(١١) أبو جعفر الباقر، ثقة فاضل.\n(١٢) في (ز): النبي.\n(١٣) ساقطة من (أ).","vol":"16","page":350},{"text":"فقال جبريل ﵇: إنما يأكل هذا نبيٌّ أو وصيٌّ أو ولد نبيٌّ (١).\nوَلَكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ﴾ يعني لا تعلمون تسبيح من عدا من يسبح بلغاتكم وألسنتكم ﴿إِنَّهُ كَانَ حَلِيمًا غَفُورًا﴾.\n\n<span data-type=\"title\" id=toc-2453>٤٥ </span>- ﴿وَإِذَا قَرَأْتَ الْقُرْآنَ﴾\nيا محمد على هؤلاء المشركين ﴿جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا﴾ جعلنا بينك وبين المشركين حجابًا) (٢) يحجب قلوبهم عن فهمه والانتفاع به.\nقال قتادة (٣): هو الأكنة، والمستور بمعنى (٤) الساتر، كقوله تعالى: ﴿إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا﴾ مفعول بمعنى فاعل، وقيل: معناه: مستورًا عن أعين الناس فلا يرونه، وفسره بعض المفسرين بالحجاب عن الأعين الظاهرة، فلا يرونه ولا يخلصون إلى أذاه.\n[١٧٠٨] أخبرنا عبد الله بن حامد (٥)، قال: حدثنا محمد بن جعفر (٦)، قيل: حدثنا علي بن حرب (٧)، قال: حدثنا ابن فضيل (٨)،\n_________\n(١) [١٧٠٧] الحكم على الإسناد:\nفيه مجاهيل. ولم أجد من ذكره.\n(٢) من (أ).\n(٣) أسند إليه الحافظ عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٣٧٩.\n(٤) في (أ): يعني.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) أبو بكر المطيري، ثقة مأمون.\n(٧) أبو الحسن الطائي الموصلي، صدوق.\n(٨) محمد بن فضيل بن غزوان الضبي، صدوق عارف، رمي بالتشيع.","vol":"16","page":351},{"text":"قال: حدثنا عطاء (١) عن سعيد بن جبير (٢) قال: لما نزلت سورة (٣) ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ﴾ جاءت (امرأة أبي لهب) (٤) إلى رسول الله - ﷺ - ومعه أبو بكر ﵁ فقال: يا رسول الله! لو تنحَّيت عنها (٥) ألَّا تسمعك، فإنها امرأة بذية، فقال النبي - ﷺ -: \"إنه سيحال بيني وبينها\"، فلم تره، فقالت لأبي بكر - ﵁ -: أهجانا صاحبك؟ فقال (أبو بكر - ﵁ -) (٦): والله ما ينطق بالشعر (٧) وما يقوله، وقالت: إنك لمصدق فاندفعت راجعة، فقال أبو بكر - ﵁ -: يا رسول الله! صلى الله عليك أما رأتك؟ قال: \"لا، لم يزل ملك بيني وبينها يسترني حتى ذهبت\" (٨).\n_________\n(١) عطاء بن السائب بن مالك، الثقفي الكوفي، صدوق اختلط.\n(٢) ثقة ثبت، فقيه.\n(٣) من (أ).\n(٤) في (أ): امرأته.\n(٥) من (ز).\n(٦) من (أ).\n(٧) في (ز): الشعر.\n(٨) [١٧٠٨] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل. وعطاء صدوق اختلط، وإرسال ابن جبير.\nالتخريج:\nقال الحافظ ابن حجر: وروى البزار بإسناد حسن عن ابن عباس - ﵄ - فذكره نحوه .. \"فتح الباري\" ٨/ ٧٣٨.\nوأسند الحاكم إلى أسماء بنت أبي بكر - ﵂ - قالت: لما نزلت ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ﴾ أقبلت العوراء أم جميل بنت حرب ولها ولولة وفي يدها فهر وهي تقول: مذممًا =","vol":"16","page":352},{"text":"[١٧٠٩] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا أحمد بن محمد بن شاذان (٢)، قال: حدثنا جيعويه (٣)، قال: حدثنا صالح بن محمد (٤)، عن المسيب (٥)، عن الكلبي (٦)، عن رجل من أهل الشام، عن كعب (٧) في هذِه الآية ﴿وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ﴾ الآية، قال: كان رسول الله - ﷺ - يستتر من المشركين بثلاث آيات: الآية التي في سورة الكهف: ﴿إِنَّا جَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِنْ تَدْعُهُمْ إِلَى الْهُدَى فَلَنْ يَهْتَدُوا إِذًا أَبَدًا﴾ والآية التي في النحل: ﴿أُولَئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ وَأُولَئِكَ هُمُ الْغَافِلُونَ (١٠٨)﴾، والآية التي في الشريعة: ﴿أَفَرَأَيْتَ مَنِ\n_________\n= أبينا، ودينه قلينا، وأمره عصينا، والنبي - ﷺ - جالس في المسجد ومعه أبو بكر - ﵁ - فلما رآه أبو بكر قال: قد أقبلت وأنا أخاف أن تراك، فقال رسول الله - ﷺ - \"إنها لن تراني\" وقرأ قرآنا فاعتصم به كما قال، وقرأ: ﴿وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا (٤٥)﴾ فوقفت على أبي بكر ﵁ ولم تر رسول الله - ﷺ -، فقال: يا أبا بكر! إني أخبرت أن صاحبك هجاني، فقال: لا ورب هذا البيت، ما هجاك، فولت وهي تقول: قد علمت قريش أني بنت سيدها. قال الحاكم: هذا الحديث صحيح. ووافقه الذهبي في \"التلخيص\" ٢/ ٣٦١ (٣٣٧٦/ ٥١٣).\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) في (أ): جبعونه. لم أجده ..\n(٤) الترمذي، متهم ساقط.\n(٥) المسيب بن شريك، متروك.\n(٦) محمد بن السائب متهم بالكذب، ورمي بالرفض.\n(٧) صحابي مشهور.","vol":"16","page":353},{"text":"اتَّخَذَ إِلَهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً﴾ وكان رسول الله - ﷺ - إذا قرأ استتر (١) من المشركين، قال كعب: فحدثت بهن رجلًا (من الشام) (٢) فأسر بأرض الروم، فمكث فيهم ما شاء الله أن يمكث ثم قرأهن فخرج هاربًا، فخرجوا في طلبه حتى (كانوا يكونون) (٣) معه على طريقه ولا يبصرونه. وقال الكلبي: حدثت بهن رجلًا بالري (٤) فأسر بالديلم (٥) فمكث فيهم ما شاء الله أن يمكث ثم قرأهن فخرج هاربًا فخرجوا في طلبه حتى جعلت (٦) ثيابهم تمس ثيابه فما يبصرونه (٧).\n_________\n(١) في (ز): تستر.\n(٢) في (ز): بالشام.\n(٣) في (ز): يكونوا.\n(٤) الرّي: بفتح أوله وتشديد ثانيه: وهي مدينة مشهورة من أمهات البلاد وأعلام المدن الفارسية، كثيرة الفواكه والخيرات، وهي محط الحاج على طريق السابلة، وقصبة بلاد الجبال، بينها وبين نيسابور مائة وستون فرسخًا، وإلى قزوين سبعة وعشرون فرسخًا، فتحت على يدي عروة بن زيد الخيل الطائي في عهد الفاروق - ﵁ -. قال الإصطخري: كانت أكبر من أصفهان بكثير، تفاني أهلها بالقتال في عصبية المذاهب حتى صارت كأحد البلدان، والنسبة إليها رازي، كما يقال: مروزي، نسبة إلى مرو. باختصار من \"معجم البلدان\" لياقوت ٣/ ١١٦ - ١٢٠.\n(٥) الديلم: جيل من العجم كانوا يسكنون نواحي أذربيجان. اهـ. \"المعجم الوجيز\".\n(٦) في (ز): جعل.\n(٧) [١٧٠٩] الحكم على الإسناد:\nفي إسناده من لم يعرف مثل ابن شاذان وجيعويه، وصالح بن محمد متهم ساقط، والمسيب متروك، والكلبي متهم بالكذب، وهو يرويه عن رجل من أهل الشام، =","vol":"16","page":354},{"text":"<span data-type=\"title\" id=toc-2454>٤٦ </span>- قوله ﷿ ﴿وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ﴾\nيعني: إذا قلت لا إله إلا الله في القرآن وأنت تتلوه ﴿وَلَّوْا عَلَى أَدْبَارِهِمْ نُفُورًا﴾ كارهين لها معرضين عنها.\nوروى أبو الجوزاء (١) عن ابن عباس - ﵄ - (في هذِه الآية ﴿وَلَّوْا عَلَى أَدْبَارِهِمْ نُفُورًا﴾) (٢) قال: هم الشياطين، والنفور جمع نافر (٣) مثل قاعد وقعود، وجالس وجلوس، وجائز أن يكون مصدرًا خرج من (٤) غير لفظه إذا كان قوله وَلَّوا بمعنى نفروا، فيكون معناه: نفروا نفورًا.\n\n<span data-type=\"title\" id=toc-2455>٤٧ </span>- ﴿نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ﴾\nوأنت تقرأ القرآن ﴿وَإِذْ هُمْ نَجْوَى﴾ متناجون في أمرك، فبعضهم يقول: هو مجنون، وبعضهم يقول: هو ساحر، وبعضهم يقول (٥): شاعر، ﴿إِذْ يَقُولُ الظَّالِمُونَ﴾ يعني: الوليد بن المغيرة وأصحابه حيث رجع إليه كفار مكة في أمر محمد - ﷺ - وشاوروه (٦) فقال: ﴿إِنْ\n_________\n= وهو لم يعرف أيضًا، فالظاهر أن الخبر من أخبار الصوفية فلينتبه لذلك.\n(١) أسند إليه الطبري هذا الأثر في \"جامع البيان\" ١٥/ ٩٥.\n(٢) ما بين القوسين في (أ).\n(٣) في (أ): النافر.\n(٤) في (ز): على.\n(٥) ساقطة من (أ).\n(٦) قد تقدم ذكر مؤامرتهم في سورة الحجر عند تفسير قوله تعالى: ﴿وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (٨٩) كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ (٩٠) الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (٩١) فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ (٩٢) عَمَّا كَانُوا يَعْمَلُونَ﴾.","vol":"16","page":355},{"text":"تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُورًا﴾ مطبوبًا، وقيل: مخدوعًا، قال: (أبو عبيدة: يعني رجلًا) (١) له سحر، يأكل ويشرب مثلكم، والسحر: الرئة (٢)، تقول العرب للجبان: قد انتفخ سحره، ولكل من أكل (وشرب من آدمي) (٣) وغيره: مسحور ومسحّر، قال لبيد:\nفإن تسألينا فيم نحن فإننا ... عصافير من هذا الأنام المسحّر (٤)\nوقال آخر (٥):\nونسحر بالطعام وبالشراب\nأي: نغذى ونعلل.\n\n<span data-type=\"title\" id=toc-2456>٤٨ </span>- ﴿انْظُرْ﴾\nيا محمد ﴿كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ﴾ وشبهوا لك الأشباه فقالوا ساحر، وكاهن، وشاعر، ومجنون ﴿فَضَلُّوا﴾ فحاروا وحادوا (٦) ﴿فَلَا يَسْتَطِيعُونَ سَبِيلًا﴾ مخرجا ولا يهتدون إلى طريق الحق.\n_________\n(١) في (ز): أبو عبيد: رجل.\n(٢) في (ز): الرقية.\n(٣) في (أ) بتقديم وتأخير: من أكل من آدمي وشرب.\n(٤) والشاهد في البيت كلمة المسحّر، أي المعلل بالطعام والشراب.\n(٥) هو امرؤ القيس كما صرح به ابن الجوزي في \"زاد المسير\" ٥/ ٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٢٧٣.\n(٦) من (ز)، (م).","vol":"16","page":356},{"text":"<span data-type=\"title\" id=toc-2457>٤٩ </span>- ﴿وَقَالُوا أَإِذَا كُنَّا عِظَامًا﴾\nبعد الموت ﴿وَرُفَاتًا﴾ قال ابن عباس - ﵄ -: غبارًا، وقال مجاهد (١): ترابًا، والرفات: ما (تكسر وبلي) (٢) من كل شيء كالفتات، والحطام، والرضاض، ﴿أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا﴾.\n\n<span data-type=\"title\" id=toc-2458>٥٠ </span>- (قوله ﷿) (٣) ﴿قُلْ﴾\nلهم يا محمد ﴿كُونُوا حِجَارَةً أَوْ حَدِيدًا﴾ فِي الشدة والقوة.\n\n<span data-type=\"title\" id=toc-2459>٥١ </span>- ﴿أَوْ خَلْقًا مِمَّا يَكْبُرُ فِي صُدُورِكُمْ﴾\nمثل الجبال، وقيل (٤): الموت. وعليه أكثر المفسرين، قالوا (٥): ليس في نفس ابن آدم أكبر من الموت، يقول: لو كنتم الموت بعينه لأميتنكم ولأبعثنكم (٦).\n_________\n(١) أسنده إليهما الطبري في \"جامع البيان\" ١٥/ ٩٧.\n(٢) في (م): يكسر ويبلى.\n(٣) زيادة من (أ).\n(٤) في (أ): أو مثل.\n(٥) ساقطة من (أ)، وفي (م): فإنه.\n(٦) أسند الطبري إلى ابن عباس - ﵄ - في تفسير الآية قال: إن كنتم الموت لأحييتكم، وإلى عبد الله بن عمر - ﵄- قال: لو كنتم موتى لأحييتكم. \"جامع البيان\" ١٥/ ٩٨. أقول: هذا واقع لا يحتاج إلى (إن) ولا إلى (لو)، قال الله تعالى: ﴿كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ (٢٨)﴾ [البقرة: ٢٨]، بل يتكرر مع كل أحد كما قد ذكر به ﷾ ﴿وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَى أَجَلٌ مُسَمًّى ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ (٦٠)﴾ [الأنعام: ٦٠].","vol":"16","page":357},{"text":"[١٧١٠] أخبرنا أبو بكر محمد بن أحمد بن عبدوس (١)، قال: حدثنا أبو الحسن علي بن أحمد بن محفوظ (٢)، قال: حدثنا (عبد الله) (٣) بن هاشم، قال: حدثنا عبد الرحمن بن مهدي (٤)، عن سفيان (٥)، عن (٦) خصيف (٧)، عن مجاهد (٨) وعكرمة (٩) - رحمهما الله- في قوله ﷿: ﴿أَوْ خَلْقًا مِمَّا يَكْبُرُ فِي صُدُورِكُمْ﴾ قالا: الموت (١٠).\nوروى معمر عن مجاهد قال: السماء والأرض والجبال، يقول: كونوا ما شئتم، فإن الله يميتكم ثم يبعثكم ﴿فَسَيَقُولُونَ مَنْ يُعِيدُنَا﴾ خلقًا\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) في (أ): عبد الرحمن، والصواب ما أثبتناه، وهو ابن حيان العبدي الطوسي، ثقة صاحب حديث.\n(٤) أبو سعيد البصري، ثقة، ثبت، حافظ.\n(٥) أبو عبد الله الثوري، الكوفي، ثقة حافظ، وكان ربما دلس.\n(٦) تحرفت في (ز): (بن).\n(٧) ابن عبد الرحمن، أبو عون الجزري، صدوق سيئ الحفظ، خلط بأخرة ورمي بالإرجاء.\n(٨) ابن جبر، ثقة، إمام في التفسير وفي العلم.\n(٩) مولى ابن عباس، ثقة ثبت، عالم بالتفسير.\n(١٠) [١٧١٠] الحكم على الإسناد:\nشيخ المصنف وشيخه لم يذكرا بجرح أو تعديل وخصيف صدوق سيئ الحفظ.\nالتخريج:\nأسند الطبري هذا القول إلى الحسن وسعيد بن جبير في \"جامع البيان\" ١٥/ ٩٨، وإليه وإلى الكلبي عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٣٧٩.","vol":"16","page":358},{"text":"جديدًا بعد الموت ﴿قُلِ الَّذِي فَطَرَكُمْ﴾ خلقكم ﴿أَوَّلَ مَرَّةٍ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ﴾ أي: يحرّكونها إذا قلت لهم ذلك متعجبين منها مستهزئين بها، يقال: نغضت سنّه، أي: تحركت فانقلعت من أصلها، قال الراجز:\nونغضت من هرم أسنانها\nوقال آخر:\nلما رأتني أنغضت إلى الرأسا\n﴿وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَنْ يَكُونَ قَرِيبًا﴾ يعني هو قريب؛ لأن عسى من الله ﷿ واجب، نظيره قوله تعالى ﴿وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا﴾ و﴿لَعَلَّ السَّاعَةَ قَرِيب﴾.\n\n<span data-type=\"title\" id=toc-2460>٥٢ </span>- قوله ﷿: ﴿يَوْمَ يَدْعُوكُمْ﴾\nأي (١) من قبوركم إلى موقف القيامة ﴿فَتَسْتَجِيبُونَ بِحَمْدِهِ﴾ قال ابن عباس (٢) ﵄: بأمره، وقال قتادة (٣): بمعرفته وطاعته، وقال (٤) غيره: (يحمدونه حيث لا ينفعهم) (٥) الحمد ﴿وَتَظُنُّونَ إِنْ لَبِثْتُمْ﴾ في الدنيا وفي قبوركم ﴿إِلَّا قَلِيلًا﴾.\n_________\n(١) من (ز).\n(٢) هكذا أسند الطبري ﵀ في \"جامع البيان\" ١٥/ ١٠١.\n(٣) أسند إليه الطبري في المرجع نفسه.\n(٤) ساقطة من (ز).\n(٥) في (أ): يحمدونه حيث لا ينفعكم، وفي (ز): تحمدونه، وفي (م): يحمدونه حتى لا ينفعهم.","vol":"16","page":359},{"text":"[١٧١١] أخبرنا أبو القاسم يحيى بن محمد بن الحسن بن هارون المقرئ (١)، قال: حدثنا أبو العباس الفضل بن الفضل الكندي (٢)، قال: حدثنا أبو يعلى الموصلي (٣)، قال: حدثنا يحيى بن عبد الحميد الحماني (٤)، قال: حدثنا عبد الرحمن بن زيد بن أسلم (٥)، عن أبيه (٦)، عن ابن عمر - ﵁ - قال: ليس على أهل لا إله إلا الله وحشة في قبورهم ولا في نشرهم (٧) وكأني بأهل لا إله إلا الله وهم ينفضون التراب عن رؤوسهم ويقولون: الحمد لله الذي أذهب عنا الحزن (٨).\n_________\n(١) أبو القاسم الفامي يحيى بن محمد بن الحسن بن هارون المقرئ المعلم الزاهد الملقاباذي، شيخ سديد ورع عفيف، سمع عن أبي على الرفا الهروي، وروى كتاب \"الأموال\" لأبي عبيد وغير ذلك من المسانيد، وقرأ عليه الحفاظ، وحدث سنة (٣٩٠ هـ) وبعدها توفي.\nانظر \"المنتخب من السياق\" (ص ٥٣٠).\n(٢) صدوق.\n(٣) ثقة.\n(٤) أبو زكريا الكوفي، حافظ إلا إنهم اتهموه بسرقة الحديث.\n(٥) العدوي، ضعيف.\n(٦) مولى عمر بن الخطاب، ثقة، وكان يرسل.\n(٧) في (أ): منشر.\n(٨) [١٧١١] الحكم على الإسناد:\nفيه الحماني متهم بسرقة الحديث، وابن زيد ضعيف.\nالتخريج:\nأخرجه ابن أبي حاتم مرفوعًا. \"تفسير القرآن العظيم\" ٧/ ٢٣٣٤ (١٣٣٠٩).","vol":"16","page":360},{"text":"<span data-type=\"title\" id=toc-2461>٥٣ </span>- قوله ﷿: ﴿وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ﴾\nنزلت في عمر بن الخطاب - ﵁ -، وذلك أن رجلًا شتمه فأمره الله تعالى بالعفو.\nوقال الكلبي (١): كان المشركون يؤذون أصحاب رسول الله - ﷺ - ورضي عنهم بالقول والفعل، فشكوا ذلك (٢) إلى رسول الله - ﷺ -؛ فأنزل الله تعالى في ذلك: ﴿وَقُلْ لِعِبَادِي﴾ المؤمنين ﴿يَقُولُوا﴾ للكافرين ﴿الَّتِي هِيَ أَحْسَنُ﴾ يعني: الكلمة التي هي أحسن، (ولا يكافئوهم) (٣) بسفههم.\nقال الحسن (٤): (يقول له) (٥): يهديك الله، يرحمك الله، و(كان ذلك) (٦) قبل أن أمروا بالجهاد.\nوقيل (٧): الأحسن كلمة الإخلاص لا إله إلا الله.\n﴿إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ﴾ يفسد ويلقي العداوة ويغري بينهم.\n_________\n(١) هكذا ذكر الواحدي -السببين- تعليقًا في كتابه \"أسباب النزول\" (ص ٢٩٥)، وابن الجوزي في \"زاد المسير\" ٥/ ٤٦، وذكر بعد السبب الثاني: قاله أبو صالح عن ابن عباس ﵄.\n(٢) من (ز).\n(٣) في (أ): ولا تكافئونهم.\n(٤) أسنده إليه الطبري بنحوه في \"جامع البيان\" ١٥/ ١٠٢.\n(٥) من (ز).\n(٦) في (ز): وهذا.\n(٧) أسند ذلك ابن أبي حاتم إلى ابن سيرين ﵀. \"تفسير القرآن العظيم\" ٧/ ٢٣٣٤ (١٣٣١٠).","vol":"16","page":361},{"text":"﴿إِنَّ الشَّيْطَانَ كَانَ لِلْإِنْسَانِ عَدُوًّا مُبِينًا﴾.\n\n<span data-type=\"title\" id=toc-2462>٥٤ </span>- قوله ﷿: ﴿رَبُّكُمْ أَعْلَمُ بِكُمْ إِنْ يَشَأْ يَرْحَمْكُمْ﴾\nيوفقكم فتؤمنوا ﴿أَوْ إِنْ يَشَأْ يُعَذِّبْكُمْ﴾ يميتكم على الشرك فتعذبوا (١) قاله ابن جريج (٢).\nوقال الكلبي (٣): إن يشأ يرحمكم فينجيكم من أهل مكة أو إن يشأ يعذبكم فيسلِّطهم عليكم ﴿وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا﴾ حفيظًا وكفيلًا، نسختها آية القتال (٤).\n\n<span data-type=\"title\" id=toc-2463>٥٥ </span>- قوله ﷿: ﴿وَرَبُّكَ أَعْلَمُ بِمَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ﴾\n_________\n(١) في (أ): فيعذبوا.\n(٢) أسنده إليه الطبري بنحوه في \"جامع البيان\" ١٥/ ١٠٢.\n(٣) تبع البغوي المصنف في هذا فذكر ذلك عن الكلبي تعليقًا في \"معالم التنزيل\" ٥/ ١٠٠، ولكن ابن الجوزي بعد ذكر هذا القول، يقول: رواه أبو صالح عن ابن عباس - ﵄-. \"زاد المسير\" ٥/ ٤٧.\n(٤) قال ابن الجوزي في المرجع نفسه: وذهب بعض المفسرين إلى أن هذا منسوخ بآية السيف، وقال في كتابه \"نواسخ القرآن\" (ص ٣٩٢): للمفسرين في معنى الوكيل ثلاثة أقوال: أحدها: كفيلًا تؤخذ بهم، قاله ابن عباس - ﵄ -، والثاني: حافظًا وربًا، قاله الفراء: والثالث: كفيلًا بهدايتهم وقادرًا على إصلاح قلوبهم، ذكره ابن الأنباري، وعلى هذا الآية محكمة، وقد زعم بعضهم: أنها منسوخة بآية السيف، وليس بصحيح.\nوقال النحاس في كتابه \"الناسخ والمنسوخ\" (ص ١٣٦ - ١٣٧): لا يحسن نسخ هذا؛ لأنه خبر، والمعنى الصحيح أن النبي - ﷺ - ليس حفيظًا على من أرسل إليه بحفظ أعماله، إنما هو داع ومنذر ومبلغ -ومثله في الاختلاف- قوله تعالى: ﴿وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا﴾ و﴿وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ﴾ كله محكم غير منسوخ.","vol":"16","page":362},{"text":"خلقهم وجعلهم مختلفين في أخلاقهم وصورهم وأحوالهم وملتهم (١) كما فضل بعض النبيين على بعض ﴿وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَآتَيْنَا دَاوُودَ زَبُورًا﴾ قال قتادة في هذِه الآية: اتخذ الله تعالى إبراهيم خليلا، وكلم الله تعالى موسى تكليما.\nوقال لعيسي: كن فكان (٢)، وآتى سليمان ملكًا لا ينبغي لأحد من بعده، وآتى داود زبورا: كتابًا علمه داود ﵇، فيه دعاء وتحميد وتمجيد، وليس فيه (حلال ولا حرام) (٣) ولا فرائض ولا حدود، وغفر لمحمد - ﷺ - ما تقدم من ذنبه وما تأخر (٤).\n\n<span data-type=\"title\" id=toc-2464>٥٦ </span>- قوله ﷿: ﴿قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ﴾\nأنهم (٥) آلهة ﴿مِنْ دُونِهِ فَلَا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَلَا تَحْوِيلًا﴾ عنكم إلى غيركم، قيل: هو ما أصابهم من القحط سبع سنين (٦).\n_________\n(١) في (أ)، (م): ملكهم.\n(٢) في (أ): فيكون.\n(٣) في (ز): حرام ولا حلال.\n(٤) أسنده الطبري إلى قتادة في \"جامع البيان\" ١٥/ ١٠٣، وفيه زيادة، وأسنده ابن أبي حاتم بنحوه في \"تفسير القرآن العظيم\" ٧/ ٢٣٣٤ (١٣٣١٣).\n(٥) في (ز): أنها.\n(٦) أخرج الإمام البخاري في كتاب التفسير، سورة الدخان، باب ﴿فَارتَقِب يَومَ تَأتي السَّمَاءُ بِدُخانٍ مبِينٍ (١٠)﴾ (٤٨٢٠) عن عبد الله -﵁- قال: مضى خمس: الدخان، والروم، والقمر، والبطشة، واللزام. (٤٨٢١) قال عبد الله - ﵁ -: إنما كان هذا؛ لأن قريشًا لما استعصوا على النبي - ﷺ - دعا عليهم بسنين كسني يوسف ﵇، فأصابهم قحط وجهد حتى أكلوا العظام، فجعل الرجل ينظر إلى السماء فيرى ما =","vol":"16","page":363},{"text":"<span data-type=\"title\" id=toc-2465>٥٧ </span>- قوله ﷿ ﴿أُولَئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ﴾\n[١٧١٢] أخبرنا (ابن عمر) (١) قال: أخبرنا الرفاء (٢)، قال: أخبرنا علي بن عبد العزيز (٣) قال: حدثنا أبو عبيد (٤) قال: حدثنا حجاج (٥) عن هارون (٦)، عن أبان العطار (٧)، عن قتادة (٨)، عن عبد الله بن معبد الزماني (٩)، عن ابن مسعود - ﵁ - أنه قرأ: (أولئك الذين تدعون\n_________\n= بينه وبينها كهيئة الدخان من الجهد، فأنزل الله ﷿ ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠) يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ﴾ قال: فأتى رسول الله - ﷺ -، -وبطريق آخر فأتاه أبو سفيان- فقيل له: يا رسول الله! استسق لمضر، فإنها هلكت، قال: لمضر؟ إنك لجريء، فاستسقى فسقوا، فنزلت ﴿إِنَّكُمْ عَائِدُونَ﴾ فلما أصابتهم الرفاهية عادوا على حالهم حين أصابتهم الرفاهية، فأنزل الله ﷿ ﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنْتَقِمُونَ﴾ قال: يعني يوم بدر.\n(١) في (ز)، (م) ت أبو عمر، وهو أبو حفص عمر بن أحمد بن محمد بن عمر -كما تقدم في غير إسناد مماثل- لم يذكر بجرح أو تعديل.\n(٢) في (ز)، زيادة: ابن.\nوهو حامد بن محمد بن عبد الله، أبو علي الهروي، الرفاء، ثقة صدوق.\n(٣) البغوي، ثقة.\n(٤) القاسم بن سلام البغدادي، إمام ثقة.\n(٥) حجاج بن محمد، أبو محمد الأعور المصيصي، ثقة ثبت، اختلط في آخر عمره.\n(٦) هو ابن موسى، أبو محمد الأعور، ثقة مقرئ إلا أنه رمي بالقدر.\n(٧) هو أبان بن يزيد العطار، ثقة له أفراد.\n(٨) قتادة بن دعامة السدوسي، ثقة ثبت.\n(٩) عبد الله بن معبد الزماني -بكسر الزاي وتشديد الميم نسبة إلى زمّان بن مالك البصري تابعي، ثقة روى له الجماعة سوى البخاري، انظر \"تهذيب الكمال\" للمزي ١٦/ ١٦٨، \"تقريب التهذيب\" لابن حجر (٣٦٣٣).","vol":"16","page":364},{"text":"يبتغون) بالتاء (١)، وقرأها الباقون بالياء، ﴿يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ﴾ الزلفة والقربة ﴿أَيُّهُمْ أَقْرَبُ﴾ إليه ﴿وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا﴾ قال ابن عباس - ﵄ - ومجاهد (٢) وأكثر العلماء: هم عيسى وأمه وعزير والملائكة ﵈ والشمس والقمر والنجوم.\nوقال عبد الله بن مسعود (٣) - ﵁ -: (كان نفر) (٤) من الإنس يعبدون نفرًا من الجن، فأسلم الجن ولم يعلم الإنس الذين كانوا يعبدونهم بإسلامهم فتسمكوا بعبادتهم، فعيَّرهم الله بذلك، وأنزل هذِه الآية.\n\n<span data-type=\"title\" id=toc-2466>٥٨ </span>- قوله ﷿: ﴿وَإِنْ مِنْ قَرْيَةٍ﴾\nيعني (٥): وما من قرية ﴿إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ الْقِيَامَةِ﴾ أي: مخربوها ومهلكو أهلها بالسيف ﴿أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا﴾ بأنواع العذاب إذا كفروا وعصوا.\nوقال بعضهم: هذِه الآية عامة، قال مقاتل (٦): أما الصالحة فبالموت، وأما الطالحة فبالعذاب.\n_________\n(١) [١٧١٢] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل.\n(٢) أسنده إليهما الطبري بنحوه في \"جامع البيان\" ١٥/ ١٠٦، كذلك ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٣٥ (١٣٣١٨) إلى ابن عباس - ﵄ - وحده.\n(٣) أسند إليه الطبري في المرجع نفسه، ورجح قوله.\n(٤) في (أ): كأن نفرًا.\n(٥) من (ز).\n(٦) هكذا في (أ)، (م): مقاتل، والله أعلم من هو المقصود، مقاتل بن حيان أو مقاتل ابن سليمان؟ وفي (ز): قتادة.","vol":"16","page":365},{"text":"قال ابن مسعود (١) ﵁: إذا ظهر (٢) الزنا والربا في أهل قرية أذن الله في هلاكها (٣) ﴿كَانَ ذَلِكَ فِي الْكِتَابِ﴾ في اللوح المحفوظ ﴿مَسْطُورًا﴾ مكتوبًا.\n\n<span data-type=\"title\" id=toc-2467>٥٩ </span>- قوله ﷿: ﴿وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ﴾\nقال ابن عباس (٤) - ﵄ -: قال أهل مكة للنبي - ﷺ -: اجعل لنا الصفا ذهبًا، فأوحى الله ﷿ إلى رسوله - ﷺ -: إن شئت أن أستأني بهم (٥) فعلت، وإن شئت أن أوتيهم (٦) ما سألوا فعلت، فإن لم يؤمنوا أهلكتهم جميعًا كما أهلكت من كان قبلهم، فقال النبي - ﷺ -: \"بل أستأني (٧) بهم\"، فأنزل الله ﷿: ﴿وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ﴾ التي سألها كفار قومك ﴿إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ﴾ فأهلكناهم، فإن لم يؤمن قومك أهلكناهم؛ لأن من سنتنا في الأمم إذا سألونا الآيات\n_________\n(١) أسند إليه الطبري في تفسيره الآية في \"جامع البيان\" ١٥/ ١٠٧.\n(٢) في (أ): كثر.\n(٣) في (أ): هلاكهم، وفي (م): إهلاكها.\n(٤) أسنده إليه الطبري في تفسير الآية في \"جامع البيان\" ١٥/ ١٠٨.\nوأسنده الإمام النسائي نحوه في \"تفسيره\" ١/ ٢٥٥ (٣١٠)، والإمام أحمد في \"المسند\" ١/ ٢٥٨ (٢٣٣٣) كلهم بطريق جرير عن الأعمش، عن جعفر بن إياس، عن سعيد بن جبير، عن ابن عباس - ﵄ - قال: سأل أهل مكة النبي - ﷺ - .. الخ.\n(٥) في (ز): لهم.\n(٦) في (أ): آتيهم.\n(٧) هكذا في (أ)، وفي \"المسند\" وعند النسائي، ولكن في (ز)، (م): تستأني.","vol":"16","page":366},{"text":"فنأتيهم بها ثم لم يؤمنوا أن (١) نعذبهم ونهلكهم ولا نمهلهم، وأن الأولى في محل النصب بوقوع الفعل (٢) عليه، وأن الثانية في محل الرفع، ومجاز الآية: وما منعنا (الإرسال بالآيات) (٣) إلا تكذيب الأولين بها ﴿وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً﴾ (أي: آية مبصرة) (٤) مضيئة بينة ﴿فَظَلَمُوا بِهَا﴾ أي (٥) جحدوا بها أنها من عند الله ﴿وَمَا نُرْسِلُ بِالْآيَاتِ﴾ بالعبر والدلالات، ﴿إِلَّا تَخْوِيفًا﴾ للعباد ليؤمنوا وليتذكروا (٦)، فإن لم يفعلوا عذبوا، قال قتادة (٧): إن الله يخوف الناس (٨) بما شاء من آياته (٩) لعلهم يعتبرون أو يتذكرون، أو يرجعون، ذكر لنا أن الكوفة رجفت على عهد عبد الله بن مسعود - ﵁ - فقال: يا أيها الناس! إن الله (١٠) ربكم يستعتبكم فأعتبوه (١١).\n_________\n(١) ساقطة من (أ).\n(٢) في (أ): المنع.\n(٣) في (ز): إرسال الآيات.\n(٤) من (ز).\n(٥) من (ز).\n(٦) في (أ): أو ليتذكروا.\n(٧) أسند إليه الطبري نحوه في \"جامع البيان\" ١٥/ ١٠٩.\n(٨) في (أ): الخلق.\n(٩) عند الطبري: آية.\n(١٠) من (أ).\n(١١) هكذا أورده الطبري في \"جامع البيان\" ١٥/ ١٠٩ بغير إسناد، فقال: ذكر لنا .. وقال الرازي في \"مختار الصحاح\" (عتب): وقال الخليل: العتاب: مخاطبة الإدلال، ومذاكرة الموجدة، وعاتبه معاتبة وعتابًا، وأعتبه: سره بعد ما ساءه، =","vol":"16","page":367},{"text":"[١٧١٣] وأخبرنا أبو سعيد محمد بن عبد الله بن حمدون (١)، (قال: حدثنا أبو بكر محمد بن حمدون بن) (٢) خالد (٣)، (حدثنا عيسى) (٤) بن أحمد العسقلاني، قال: حدثنا يزيد بن هارون (٥) قال: أخبرنا نوح بن قيس (٦)، عن محمد بن سيف (٧)، عن الحسن (٨) في قوله تعالى: ﴿وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا﴾ قال: الموت الذريع (٩).\n\n<span data-type=\"title\" id=toc-2468>٦٠ </span>- قول ﷿: ﴿وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ﴾\nفهم في قبضته لا يقدرون على الخروج من مشيئته وهو مانعك\n_________\n= والاسم منه العتبي، واستعتب وأعتب بمعنى، واستعتب بمعنى طلب أن يعتب، تقول: استعتبه فأعتبه، أي: استرضاه فأرضاه، انتهى. وعلى هذا فمعنى يستعتبكم فأعتبوه يسترضيكم فأرضوه.\n(١) النيسابوري، زاهد صالح، لم يدكر بجرح أو تعديل.\n(٢) ما بين القوسين ساقط من (ز).\n(٣) لحافظ الثبت.\n(٤) في (أ): خالد وهو تحريف، وعيسى ثقة يغرب.\n(٥) السلمي، أبو خالد الواسطي، ثقة متقن عابد.\n(٦) صدوق رمي بالتشيع.\n(٧) محمد بن سيف أبو رجاء الأزدي البصري، الحداني، أدرك أنسًا، وثقه ابن معين، وابن سعد والنسائي، وقال أبو حاتم: صالح الحديث. وذكره ابن حبان في \"الثقات\". وقال الحافظ: ثقة من السادسة.\nانظر \"تهذيب الكمال\" للمزي ٢٥/ ٣٥٥، \"التقريب\" (٥٩٤٨).\n(٨) هو البصري، ثقة فقيه، كان يرسل كثيرًا ويدلس.\n(٩) [١٧١٣] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل.","vol":"16","page":368},{"text":"منهم وحافظك فلا تهبهم (١) وامض لما أمرت (٢) به من تبليغ الرسالة، قاله أكثر المفسرين (٣)، قال ابن عباس ﵄: يعني أحاط (٤) علمه بهم فلا يخفى عليه منهم شيء.\nوقال مقاتل والفراء (٥): ﴿أَحَاطَ بِالنَّاسِ﴾ يعني: أهل مكة أي (٦) أنها ستفتح لك ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ قال قوم: هي رؤيا عين، وهي ما أري النبي - ﷺ - ليلة المعراج من العجائب والآيات، فكان ذلك فتنة للناس، فقوم أنكروا وكذبوا، وقوم\n_________\n(١) في (أ): فلا تهتمهم.\n(٢) في (ز): أمرك.\n(٣) قال الطبري ﵀ في تفسير الآية: واذكر يا محمد إذ قلنا لك إن ربك أحاط بالناس قدرة، فهم في قبضته لا يقدرون على الخروج من مشيئته، ونحن مانعوك فلا تتهيب منهم أحدا، وامض لما أمرناك به من تبليغ رسالتنا \"جامع البيان\" ١٥/ ١٠٩.\nوأسند ابن أبي حاتم في تفسير الآية إلى مجاهد ﵀ قال: فهم في قبضته، وإلي قتادة ﵀ قال: أحاط بهم، فهو مانعك منهم وعاصمك حتى تبلغ رسالته. \"تفسير القرآن العظيم\" ٧/ ٢٣٣٥ (١٣٣٢٠ - ١٣٣٢١).\nقال ابن الجوزي: فيه ثلاثة أقوال: أحدها: أحاط بعلمه بالناس، قاله أبو صالح عن ابن عباس ﵄، وبه قال الربيع بن أنس، وقال مقاتل: أحاط علمه بالناس، يعني أهل مكة أن يفتحها لرسوله - ﷺ -. والثاني: أحاطت قدرته بالناس فهم في قبضته، قاله مجاهد. الثالث: حال بينك وبين الناس أن يقتلوك، لتبلغ رسالته، قاله الحسن وقتادة ﵏. \"زاد المسير\" ٥/ ٥٢ - ٥٣.\n(٤) في (ز): إحاطة.\n(٥) \"معاني القرآن\" ٢/ ١٢٦.\n(٦) من (ز).","vol":"16","page":369},{"text":"ارتدوا، وقوم صدقوا، والعرب تقول: رأيت بعيني رؤية ورؤيا، وعلى هذا يحمل حديث معاوية - ﵁ - \"أنه كان إذا سئل عن مسرى رسول الله - ﷺ - قال: كانت رؤيا من الله صادقة (أي على) (١) رؤيا عين، أرى الله ﷿ نبيه - ﷺ -، وما ذكرنا من تأويل الآية هو قول سعيد بن جبير والحسن ومسروق وأبي مالك وقتادة ومجاهد والضحاك وابن زيد وابن جريج ﵏، ورواية عكرمة وعطية (٢) رحمهما الله عن ابن عباس - ﵄ -.\nوقال آخرون: هي ما أري النبي - ﷺ - ليلة أسري بروحه دون بدنه، فلما قصّها النبي - ﷺ - على أصحابه افتتن بها ناس من المسلمين (٣) وطعن فيها ناس من المنافقين.\n_________\n(١) من (أ).\n(٢) في (ز): ابن عطية، والصحيح أنه عطية بن سعيد بن جنادة العوفي.\n(٣) قال الطبري ﵀: والصواب من القول في ذلك عندنا أن يقال: إن الله أسرى بعبده محمد - ﷺ - من المسجد الحرام إلى المسجد الأقصى كما أخبر الله عباده، وكما تظاهرت به الأخبار عن رسول الله - ﷺ - أن الله حمله على البراق حين أتاه به وصلى هنالك بالأنبياء والرسل ﵈ فأراه ما أراه من الآيات، ولا معنى لقول من قال: أسري بروحه دون جسده؛ لأن ذلك لو كان كذلك لم يكن في ذلك ما يوجب أن يكون ذلك دليلًا على نبوته ولا حجة على رسالته، ولا كان الذين أنكروا حقيقة ذلك من أهل الشرك، وكانوا يدفعون به عن صدقه فيه، إذ لم يكن منكرًا عندهم ولا عند أحد من ذوي الفطرة الصحيحة من بني آدم أن يرى الرائي منهم في المنام ما على مسيرة سنة، فكيف ما هو على مسيرة شهر أو أقل؟ وبعد، فإن الله تعالى أخبر في كتابه أنه أسرى بعبده، ولم يخبرنا أنه أسرى بروح عبده، وليس جائزًا لأحد أن يتعدى ما قال الله إلى غيره ..، ولا دلالة تدل على أن مراد الله من قوله ﴿أسرَى بِعَبده﴾ بروح عبده، بل الأدلة الواضحة والأخبار =","vol":"16","page":370},{"text":"[١٧١٤] وهي ما أخبرنا أبو بكر محمد بن عبد الله بن (محمد ابن) (١) زكريا الجوزقي (٢) قال: أخبرنا أبو علي إسماعيل بن محمد ابن إسماعيل الصفار (٣) ببغداد (٤) قال: حدثنا محمد بن أحمد بن يزيد الرياحي (٥) قال: حدثنا يزيد بن هارون (٦) قال: أخبرنا جرير ابن حازم (٧) قال: سمعت أبا رجاء العطاردي (٨) يحدث (٩) عن سمرة بن جندب (١٠) - ﵁ - (ح) (١١).\n_________\n= المتتابعة عن رسول الله - ﷺ - أن الله أسرى به على دابة يقال لها البراق، ولو كان الإسراء بروحه لم تكن الروح محمولة على البراق؛ إذ كانت الدواب لا تحمل إلا الأجسام. \"جامع البيان\" ١٥/ ١٦ - ١٧.\n(١) من (ز).\n(٢) ثقة.\n(٣) ثقة.\n(٤) من (ز).\n(٥) قال الذهبي: المحدث الإمام، أبو بكر وأبو جعفر محمد بن أحمد بن يزيد بن أبي العوام الرياحي، سمع يزيد بن هارون وعبد الوهاب بن عطاء العقدي وجماعة، وعنه ابن عقدة وإسماعيل الصفار .. وآخرون، قال الدارقطني: صدوق. مات سنة (٢٧٦ هـ). انظر \"سير أعلام النبلاء\" للذهبي ١٣/ ٧.\n(٦) ثقة متقن عابد.\n(٧) الأزدي أبو النضر البصري، ثقة، وله أوهام إذا حدث من حفظه.\n(٨) هو عمران بن ملحان، ثقة.\n(٩) من (ز).\n(١٠) صحابي جليل.\n(١١) [١٧١٤] الحكم على الإسناد:\nرجاله ثقات سوى الرياحي صدوق.","vol":"16","page":371},{"text":"[١٧١٥] وأخبرنا أبو بكر محمد الجوزقي (١)، قال: أخبرنا أبو العباس الدغولي (٢)، قال: أخبرنا علي بن الحسن بن يونس السرخسي (٣)، قال: حدثنا النضر بن شميل المازني (٤)، قال: حدثنا عوف الأعرابي (٥)، عن أبي رجاء العطاردي (٦)، عن سمرة بن جندب - ﵁ - (ح) (٧).\n[١٧١٦] وأخبرنا أبو بكر (٨) قال: أخبرنا مكي بن عبدان (٩)، قال: حدثنا عبد الله بن هاشم (١٠)، قال: حدثنا يحيى بن سعيد (١١)، قال: حدثنا عوف (١٢)، قال: حدثنا أبو رجاء (١٣)، قال: حدثنا سمرة بن\n_________\n(١) ثقة.\n(٢) محمد بن عبد الرحمن بن محمد السرخسي الإمام الحافظ المجود.\n(٣) لم أجد له ترجمة.\n(٤) أبو الحسن المازني البصري النحوي، ثقة، ثبت.\n(٥) عوف بن أبي جميلة، واسمه بندويه، أبو سهل البصري، المعروف بالأعرابي، ثقة رمي بالقدر والتشيع.\n(٦) ثقة.\n(٧) [١٧١٥] الحكم على الإسناد:\nرجاله ثقات سوى علي بن الحسن السرخسي، لم أجده.\n(٨) الجوزقي، ثقة.\n(٩) المحدث الثقة المتقن.\n(١٠) أبو عبد الرحمن العبدي الطوسي، ثقة.\n(١١) أبو سعيد القطان، البصري، ثقة متقن حافظ إمام قدوة.\n(١٢) الأعرابي، ثقة رمي بالقدر والتشيع.\n(١٣) العطاردي، ثقة.","vol":"16","page":372},{"text":"جندب - ﵁ - (ح) (١).\n[١٧١٧] وحدثنا أبو بكر (٢) قال: حدثنا عبد الله بن محمد بن الحسن (٣) قال: حدثنا محمد بن يحيى (٤) قال: حدثنا هوذة بن خليفة البكراوي (٥) قال: حدثنا عوف (٦) عن أبي رجاء العطاردي (٧)، عن سمرة بن جندب الفزاري - ﵁ - قال: كان رسول الله - ﷺ - إذا صلى الغداة أقبل على الناس بوجهه فقال: \"هل رأى أحد منكم الليلة رؤيا؟ \" فإن كان أحد رأى تلك الليلة رؤيا قصّها عليه، فيقول فيها ما شاء الله أن يقول، فسألنا يومًا فقال: \"هل رأى أحد منكم الليلة رؤيا؟ \" قلنا: لا، قال: \"لكني أتاني الليلة آتيان ابتعثاني (٨) فقالا لي: انطلق، فانطلقت معهما، فأخرجاني إلى أرض مستوية، فماذا رجل مستلق على قفاه، ورجل قائم بيده صخرة يشدخ بها رأسه فينبذ هذا (٩) الحجر، فإذا ذهب يأخذه عاد رأسه كما كان، فهو\n_________\n(١) [١٧١٦] الحكم على الإسناد:\nرجاله ثقات.\n(٢) الجوزقي، ثقة.\n(٣) ابن الشرقي النيسابوري، سماعاته صحيحة من مثل الذهلي وطبقته، ولكن تكلموا فيه لإدمانه شرب المسكر.\n(٤) الذهلي، ثقة حافظ جليل.\n(٥) هوذة بن خليفة بن عبد الله بن عبد الرحمن بن أبي بكرة الثقفي، الأصم، صدوق.\n(٦) الأعرابي ثقة رمي بالقدر وبالتشيع.\n(٧) ثقة.\n(٨) في (أ): انبعثاني.\n(٩) في (أ): هذِه، وعند البخاري في الجنائز (١٣٦٨) برواية جرير: فإذا ضربه تدهده =","vol":"16","page":373},{"text":"يصنع به مثل ذلك، فقلت: (سبحان الله!) (١) ما هذا؟ فقالا: انطلق، فانطلقت معهما، فأتينا على رجل مستلق على قفاه، وإذا آخر قائم عليه بكلّوب (٢) من حديد وإذا هو يأخذ أحد شقي وجهه فيشرشر شدقه (٣) إلى قفاه وعينه (٤) إلى قفاه، ومنخره (٥) إلى قفاه، ثم يتحول إلى الجانب الآخر فيفعل به مثل ذلك، فما يفرغ حتى يصح ذلك الجانب كما كان ثم يعود إليه، فقلت لهما: سبحان الله! ما هذا؟ فقالا لي: انطلق، فانطلقت معهما، فأتينا على بيت مبني مثل بناء التنور (٦)، أعلاه ضيق وأسفله واسع، يوقد فيه النار، فاطلعنا فيه فإذا فيه رجال ونساء وعراة، فإذا هم يأتيهم لهب من أسفل منهم، فإذا أتاهم ذلك اللهب ضوضوا (٧) فقلت لهما: ما هؤلاء؟ فقالا\n_________\n= الحجر، فانطلق إليه ليأخذه فلا يرجع لي هذا حتى يلتئم رأسه ..\n(١) من (أ) ليست في (ز)، ولا عند البخاري فيما ذكر.\n(٢) قال القاضي عياض: كلوب وكلاليب -بفتح الكاف، واحد وجمع- هي الخطاطيف، ويقال: كلّاب أيضًا للواحد، وهي خشبة في رأسها عقافة حديد وقد تكون حديدًا كلها. \"مشارق الأنوار\" ١/ ٣٤٠.\n(٣) فيشرشر شدقه أي: يقطعه شدقًا، والشدق: جانب الفم.\nانظر: \"لسان العرب\" لابن منظور (٤/ ٤٠٠) (شرر).\n(٤) في (أ): عينيه.\n(٥) في (ز): منخريه، قال الحافظ ابن حجر في \"فتح الباري\" ١٢/ ٤٤٢: منخره، بالإفراد وهو المناسب، وفي رواية جرير: منخريه.\n(٦) عند البخاري -برواية جرير- فانطلقنا إلى ثقب مثل التنور.\n(٧) ضوضوا: ضجوا وصاحوا، والمصدر منه الضوضاء، ضوضيت ضوضاة وضيضاء، والضأضأ، صوت الناس، وهو الضوضاء، ويقال: ضوضو -بلا =","vol":"16","page":374},{"text":"لي: انطلق، فانطلقنا فأتينا على نهر من دم أحمر، وإذا في النهر سابح يسبح، وإذا على شاطئ النهر (١) رجل عنده حجارة كثيرة وإذا أراد ذلك السابح يأتي ذلك الذي قد (٢) جُمع عنده الحجارة فيفغر (٣) له فاه فيلقمه حجرًا فيذهب (٤) فيسبح (ما يسبح) (٥)، ثم يرجع إليه، كلما رجع إليه فغر له فاه، فألقمه حجرًا، قال: قلت: ما هذا؟ قالا لي: انطلق، فانطلقنا وأتينا على رجل كريه المرآة كأكره ما أنت راء رجلًا، فإذا هو عند نار يحشها ويسعى حولها، قلت لهما: ما هذا؟ قالا لي: انطلق، فانطقلنا فأتينا على روضة خضراء معجبة، فيها من كل نور (٦) الربيع، وإذا شجرة عظيمة، وفي أصلها (رجل طويل\n_________\n= همز- وضوضيت، أبدلوا من الواو ياء. \"لسان العرب\" لابن منظور ١٤/ ٤٨٨. وقال القاضي: وضبطه الشيوخ ضوضئوا -هكذا بالهمزة قبل الواو الثاني-، والصواب الأول \"مشارق الأنوار\" ٢/ ٦٢.\nوعند البخاري برواية جرير: فإذا اقترب ارتفعوا، حتى كاد أن يخرجوا، فإذا خمدت رجعوا فيها.\n(١) ساقطة من (أ)، وزيادة منها الواو بعد (عنده)، وفي \"صحيح البخاري\" -كتاب التعبير- وإذا على شط النهر رجل قد جمع عنده حجارة كثيرة. \"فتح الباري\" لابن حجر ١٢/ ٤٤٥.\n(٢) من (أ).\n(٣) يفغر -بفتح أوله وسكون الفاء وفتح الغين المعجمة بعدها راء- أي: يفتح، وزنه ومعناه. \"لسان العرب\" ٥/ ٥٩ (فغر).\n(٤) في (أ): فذهب.\n(٥) من (أ).\n(٦) نور -بالفتح-: الزهر.","vol":"16","page":375},{"text":"عظيم) (١) وإذا حوله صبيان كثيرة كأكثر ولدان رأيتهم قط (٢) قال: قلت: ما هذا وما هؤلاء؟ فقالا لي (٣): انطلق، فانطلقنا فأتينا على دوحة (٤) عظيمة ولم أر دوحة قط أعظم منها ولا أحسن فقالا لي: ارق فيها، فارتقينا، فانتهينا إلى مدينة مبنية بلبن (ذهب وبلبن) (٥) فضة، فأتينا باب المدينة فاستفتحنا ففتح لنا فدخلناها، فتلقانا فيها رجال شطر منهم كأحسن ما أنت راء، وشطر كأقبح ما أنت راء، قالا لهم: اذهبوا، فقعوا في ذلك النهر، وإذا نهر معترض كأن ماءه المخيض في البياض، فذهبوا فوقعوا فيه ثم رجعوا إلينا، وقد ذهب\n_________\n(١) في (ز): شيخ طويل.\n(٢) من (ز).\n(٣) ساقطة في (ز).\n(٤) قال الرازي: الدوحة: الشجرة العظيمة من أي شجر كان، والجمع دوح، \"مختار الصحاح\"، (دوح).\nوفي رواية البخاري في الجنائز، (١٣٨٦): \"حتى انتهينا إلى روضة خضراء فيها شجرة عظيمة، وفي أصلها شيخ وصبيان، وإذا رجل قريب من الشجرة بين يديه نار يوقدها، فصعدا بي الشجرة وأدخلاني دارًا لم أر قط أحسن منها، فيها رجال شيوخ وشباب ونساء وصبيان، ثم أخرجاني منها فصعدا بي الشجرة فأدخلاني دارًا هي أحسن وأفضل، فيها شيوخ وشباب\".\nولكن في كتاب التعبير، باب تعبير الرؤيا بعد صلاة الصبح عند البخاري أيضًا برواية (٧٠٤٧): \"فانطلقنا فأتينا على روضة معتمة، فيها كل لون الربيع، وإذا بين ظهري الروضة رجل طويل، لا أكاد أرى رأسه طولًا في السماء .. فانطلقنا فانتهينا إلى روضة عظيمة لم أر روضة قط أعظم منها ولا أحسن، قال: قالا لي: ارق، فارتقيت فيها فانتهينا إلى مدينة مبنية بلبن وذهب ولبن فضة، فاستتفحنا .. \".\n(٥) في (أ): بلبن ذهبًا، وبلبن فضة، وفي (ز): ولبن فضة.","vol":"16","page":376},{"text":"الشر عنهم وصاروا في أحسن صورة، قال (١): فقلت لهما: إني رأيت منذ (٢) الليلة عجبًا، فما هذا الذي رأيت؟ فقالا: أما إنا سنخبرك (٣)، أما الرجل الذي أتيت عليه يثلغ (٤) رأسه بالحجر (فإنه رجل) (٥) يأخذ القرآن فيرفضه (٦) وينام عن الصلاة المكتوبة، وأما الرجل الذي أتيت عليه يشرشر شدقه وعيناه (٧) ومنخره إلى قفاه فإنه رجل يغدو من بيته فيكذب الكذبة تبلغ الآفاق، وأما الرجال والنساء العراة الذين (٨) في مثل بناء التنور فإنهم الزناة والزواني، وأما الرجل الذي يسبح في النهر ويلقم الحجر (٩) فإنه آكل الربا، وأما الرجل الذي (١٠) عند النار\n_________\n(١) زيادة من (أ)، وعند البخاري فيما سبق قال: قالا لي: \"هذِه جنة عدن، وهذا منزلك\"، قال: \"فسما بصري صعدا، فإذا قصر مثل الربابة البيضاء، قال: قالا لي: هذاك منزلك، قال: قلت لهما: بارك الله فيكما، ذراني فأدخله، قالا: أما الآن فلا، وأنت داخله، قال: قلت لهما: فإني قد رأيت منذ الليلة عجبًا .. \" تجاوز الله عنهم.\n(٢) في (أ): هذِه.\n(٣) في (ز): سنحدثك.\n(٤) وعند البخاري في كتاب التعبير، باب تعبير الرؤيا بعد صلاة الصبح حديث (٧٥٤٧) \" أما الرجل الأول الذي أتيت عليه يثلغ رأسه بالحجر، فإنه الرجل يأخذ القرآن فيرفضه\".\n(٥) في (أ): فهو الرجل الذي.\n(٦) ساقطة من (ز).\n(٧) عند البخاري بتقديم وتأخير: ومنخره وعينه إلى قفاه، وفي (أ)، (ز): وعينيه.\n(٨) هكذا في (ز)، وفي رواية البخاري، ولكن في (أ): التي.\n(٩) ساقطة من (ز).\n(١٠) ساقطة من (أ).","vol":"16","page":377},{"text":"الكريه (المرأى أو الكريه) (١) المرآة فـ (إنه) (٢) مالك خازن النار، وأما الرجل الطويل الذي في الروضة فهو إبراهيم ﵇، وأما الولدان الذين حوله فكل مولود مات على الفطة (٣)، وأما القوم الذين كان شطر خلقهم حسنا، وشطر (خلقهم قبيحا) (٤) فإنهم قوم خلطوا عملًا صالحًا وآخر سيئا، فتجاوز الله عنهم (٥)، وأما الروضة فهي جنة عدن، وأما المدينة التي دخلت فدار الشهداء، قال: فبينما (٦) بصري صعدا، فإذا قصر مثل اللؤلؤة (٧) البيضاء، قالا لي: ها هو ذا (٨) منزلك، وأنا جبريل، وهذا ميكائيل، فقلت: بارك الله فيكما، دعاني أدخل داري! فقالا: إنه قد بقي لك عمل (٩) لم تستكمله،\n_________\n(١) زيادة من (ز)، ليست في (أ)، إلا أن فيها: المرآة مع ألف زائدة.\n(٢) ساقطة من (ز).\n(٣) في رواية البخاري بعد كلمة الفطرة: قال: فقال بعض المسلمين: يا رسول الله! وأولاد المشركين؟ فقال رسول الله - ﷺ -: \"وأولاد المشركين\".\n(٤) وفي رواية البخاري: \"وأما القوم الذين كانوا شطرٌ منهم حسنا وشطر قبيحًا .. تجاوز الله عنهم\"، ولكن في (ز): \"كان شطر خلقهم حسنًا وشطر قبيح\".\n(٥) إلى هنا انتهى حديث البخاري في التعبير.\n(٦) في حديث (٧٠٤٧) عند البخاري: فسما.\n(٧) عند البخاري: الربابة، وفي أخرى له في الجنائز: السحاب، وفي (ز): الراية.\n(٨) في (أ): هذا هو. وعند البخاري في الجنائز (١٣٨٦): \"قالا ذاك منزلك، قلت: دعاني أدخل منزلي، قالا: إنه بقي لك عمر لم تستكمله، فلو استكملت أتيت منزلك\".\n(٩) في الرواية السابقهَ عند البخاري: عمر.","vol":"16","page":378},{"text":"ولو استكملته لدخلت دارك\" (١).\nوروى علي بن أبي طلحة، عن ابن عباس ﵄ قال: هي رؤياه التي رآها (٢) أنه يدخل مكة عام الحديبية هو وأصحابه، وهو يومئذ بالمدينة (٣)، فعجل رسول الله - ﷺ - السير إلى مكة قبل الأجل،\n_________\n(١) [١٧١٧] الحكم على الإسناد:\nرجاله ثقات، ما عدا هوذة صدوق، وابن الشرقي متكلم فيه لإدمانه شرب المسكر.\nالتخريج:\nأخرجه البخاري بطريق جرير في كتاب الجنائز نحوه (١٣٨٦)، وبطريق عوف الأعرابي في آخر كتاب التعبير، باب نعبير الرؤيا بعد صلاة الصبح (٧٠٤٧) بتقديم وتأخير في وسطه، ولكن المصنف -كعادته- ضرب صفحًا عن هذا وذاك، وعلى كل حال الحديث ليس في لفظ منه ذكر للإسراء والمعراج، بل سياقه يشهد بأنه رؤيا منام من العهد المدني، فلم يطعن فيه أحد من المنافقين فضلًا عن كونه فتنة للمسلمين.\nوههنا تغافل المصنف ما أسنده عبد الرزاق إلى ابن عباس ﵄ قال في تفسير الآية: هي رؤيا عين رآها ليلة أسري به. \"تفسير عبد الرزاق\" ١/ ٣٨٠، وكذلك الطبري في\"جامع البيان\" ١٥/ ١٠ وزاد -بطريق مالك بن إسماعيل-: وليست برؤيا منام، والإمام البخاري ﵀ في كتاب مناقب الأنصار، باب المعراج (٣٨٨٨) بطريق الحميدي عن ابن عباس ﵄ قال: هي رؤيا عين أريها رسول الله - ﷺ - ليلة أسري به إلى بيت المقدس- قال ﴿وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ﴾ قال: هي شجرة الزقوم، ونحوه في كتاب التفسير، باب ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ رقم الحديث (٤٧١٦).\n(٢) في (ز): رأى، وعند الطبري: قال: يقال إن رسول الله - ﷺ - أري أنه دخل مكة. \"جامع البيان\" ١٥/ ١١٢.\n(٣) هكذا في (ز)، (م)، وفي (أ): في المدينة.","vol":"16","page":379},{"text":"فردّه المشركون فقال أناس: قد رُدّ رسول الله - ﷺ -، وقد كان حدثنا أنه سيدخلها (هو وأصحابه) (١) فكانت رجعته فتنتهم، فلما كان العام المقبل سار إليها رسول الله - ﷺ - فدخلها، فأنزل الله تعالى ﴿لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ﴾ (٢).\n[١٧١٨] وأخبرنا أبو جعفر محمد بن علي بن أحمد بن إبراهيم (٣) و(أبو الهيثم) (٤) عروة بن محمد بن عروة قالا: حدثنا أبو صالح محمد ابن عيسى بن محمد بن عبد الرحمن الضبي (٥)، قال: حدثنا أبو عبد الله الحسين بن (الخصيب الأنذاري) (٦)، قال: حدثنا إبراهيم بن سعد (٧) الجوهري، قال: حدثني أمير المؤمنين المأمون (٨)، قال: حدثني أمير المؤمنين الرشيد (٩) قال: حدثنا سفيان بن عيينة (١٠)، عن علي بن زيد\n_________\n(١) من (ز).\n(٢) الفتح: ٢٧.\n(٣) لم أجده.\n(٤) في (ز): أبو القاسم، ولم أجده.\n(٥) أبو صالح الكاتب، مختلف فيه.\n(٦) في (ز): الخصيب الأنزاري، ولم أجد له ترجمة.\n(٧) في (ز): سعيد، وإبراهيم بن سعيد الجوهري، ثقة حافظ، وهو متقدم يروي عن سفيان بن عيينة، وهذا متأخر، فالله أعلم.\n(٨) عبد الله المأمون بن هارون الرشيد العباسي، أظهر التشيع.\n(٩) هارون الرشيد بن محمد بن مهدي بن عبد الله المنصور بن محمد بن علي بن عبد الله بن عباس - ﵄ - بن عبد المطلب. كان من أنبل الخلفاء وأحشم الملوك.\n(١٠) ثقة، حافظ فقيه، وكان ربما دلس عن الثقات.","vol":"16","page":380},{"text":"ابن جدعان (١)، عن سعيد بن المسيب (٢) في قول الله ﷿: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ قال: رأى بني أمية على المنابر فساءه ذلك (٣) فقيل له: إنها الدنيا يعطونها فسري عنه، ﴿إِلَّا فِتْنَةً لِلنَّاسِ﴾ قال: بلاء للناس (٤).\nوروى عبد المهيمن (٥) بن عباس (٦) بن سهل بن سعد، عن أبيه، عن جده (٧) قال: رأى رسول الله - ﷺ - بني أمية ينزون على منبره نزو\n_________\n(١) ضعيف.\n(٢) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٣) كلمة ساقطة من (أ).\n(٤) [١٧١٨] الحكم على الإسناد:\nالأثر ضعيف لأجل علي بن زيد بن جدعان، وفرط تشيع المأمون، وكان داعية لبدعته، وفيه أيضًا أبو صالح مختلف فيه.\nالتخريج:\nذكره الطبري في \"جامع البيان\" ١٥/ ١١١ - ١١٢، فقال ابن الجوزي: ومثل هذا لا يصح، ولكن قد ذكره عامة المفسرين. \"زاد المسير\" ٥/ ٥٤. وقال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٣٨: هو غريب ضعيف.\n(٥) عبد المهيمن بن عباس بن سهل بن سعد الساعدي - ﵁ -، عن أبيه، قال البخاري: منكر الحديث. وقال النسائي: متروك الحديث. كتاب \"الضعفاء الصغير\" مع كتاب \"الضعفاء والمتروكين\" ص ٨٣، ٢١٠. وقال ابن حجر: عبد المهيمن الأنصاري المدني، ضعيف، مات بعد سنة (١٧٠ هـ). \"تقريب التهذيب\" لابن حجر (٤٢٦٣).\n(٦) في (ز): عياش، والمثبت هو الصحيح وعباس بن سهل بن سعد الساعدي الأنصاري، ثقة، فقيه.\n(٧) سهل بن سعد الساعدي، صحابي جليل.","vol":"16","page":381},{"text":"القردة (١) فساءه ذلك فما استجمع ضاحكًا حتى مات، فأنزل الله تعالى في ذلك ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ (٢).\n﴿وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ﴾ (يعني: شجرة الزقوم) (٣) ومجاز الآية: والشجرة الملعونة المذكورة في القرآن، ونصب الشجرة نسقًا (٤) على الرؤيا فتأويلها: ﴿وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ﴾ و(كان) (٥) فتنتهم في الرؤيا ما ذكرت، وكانت فتنتهم في\n_________\n(١) في (أ): القرد، فال ابن حبان في ترجمة عبد المهيمن: ينفرد عن أبيه بأشياء مناكير لا يتابع عليها من كثرة وهمه، فلما فحش ذلك في روايته بطل الاحتجاج به. كتاب \"المجروحين\" ٢/ ١٤٩.\nأقول: وهذا من مناكير عبد المهيمن، ومعارض لقوله تعالى ﴿وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾ الآية العاشرة في سورة الحديد، ومعارض لما رواه الإمام مسلم -بعدة طرق- عن جابر بن سمرة - ﵁ - قال: انطلقت إلى رسول الله - ﷺ - ومعي أبي فسمعته يقول: لا يزال هذا الدين عزيزًا منيعًا إلى اثني عشر خليفة .. كلهم من قريش. \"صحيح مسلم\"، كتاب الإمارة، باب الناس تبع لقريش .. (١٨٢١)، وأصله عند البخاري أيضًا كتاب الأحكام (٧٢٢٢ - ٧٢٢٣)، إلا أن الحاكم في \"المستدرك\" ٤/ ٤٨٠ أسند إلى أبي هريرة مرفوعا نحو رواية سهل بن سعد، لكن بذكر بني الحكم بن أبي العاص بدل بني أمية، وهذِه الرواية، أقرها الذهبي في \"التلخيص\"، ومع ذلك يستشكل بعمر بن عبد العزيز الأموي ﵀، فالله أعلم.\n(٢) الحكم على الإسناد:\nفيه عبد المهيمن ضعيف.\n(٣) ما بين القوسين مقدم هكذا في (ز)، ومؤخر في (أ).\n(٤) في (ز): عطفًا بها.\n(٥) في (ز): كانت.","vol":"16","page":382},{"text":"الشجرة الملعونة أن أبا جهل (قال لما نزلت هذِه الآية) (١): أليس من كذب ابن أبي كبشة أنه يوعدكم بنار تحرق الحجارة ثم يزعم أنه تنبت فيها شجرة وأنتم تعلمون أن النار تحرق الشجر، فما تقولون في الزقوم؟ فقال عبد الله بن الزبعري: إنه (٢) الزبد والتمر بلغة بربر، فقال أبو جهل: يا جارية! زقّمينا، فأتت بالزبد والتمر فقال: تزقّموا يا قوم! فإن هذا ما يخوفكم به محمد، والله ما نعلم الزقوم إلا الزبد والتمر، فأنزل الله تعالى: ﴿إِنَّ شَجَرَتَ الزَّقُّومِ (٤٣) طَعَامُ الْأَثِيمِ﴾ (٣) ووصفها في سورة الصافات فقال: ﴿إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ (٦٤)﴾ (٤) أي: خلقت من (٥) النار وغذيت بها، فأنزل الله تعالى: ﴿وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا﴾.\nوروى ابن أبي فديك (٦)، عن ابن أبي ذئب (٧)، عن مولي لبني هاشم (٨) حدثه أن عبد الله ابن الحارث بن نوفل (٩) أرسله إلى\n_________\n(١) في (أ): لما نزلت هذِه الآية قال.\n(٢) في (ز): إنها.\n(٣) الدخان: ٤٣ - ٤٤.\n(٤) الصافات: ٦٤.\n(٥) في (ز): في.\n(٦) محمد بن إسماعيل بن مسلم بن أبي فديك، صدوق.\n(٧) محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب، العامري، ثقة، فقيه.\n(٨) لم أتبين من هو.\n(٩) عبد الله بن الحارث بن نوفل الهاشمي، لقبه ببّه، له رؤية، قال ابن عبد البر: أجمعوا على ثقته.","vol":"16","page":383},{"text":"ابن (١) عباس - ﵄ - يسأله عن ﴿وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ﴾ فقال: هي هذِه الشجرة التي تلتوي (٢) (على الشجر) (٣) فتخنقه يعني: الكشوت (٤).\n\n<span data-type=\"title\" id=toc-2469>٦١ </span>- قوله ﷿: ﴿وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ﴾\nيعني (٥): واذكر يا محمد بتمادي هؤلاء المشركين وازديادهم (٦) عتوًا على ربهم قصة إبليس حين (٧) عصى وأبى السجود قال ما قال، وهو ما أخبر الله تعالى به (٨) في قوله: ﴿فَسَجَدُوا إِلَّا إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا﴾ أي: من طين.\nوروى سعيد بن جبير (٩)، عن ابن عباس - ﵄ - قال: بعث رب العزة\n_________\n(١) ساقطة من (ز).\n(٢) في (أ): يلتوي.\n(٣) في (أ): هذِه الشجرة، وفي (ز): على الشجرة، والمثبت كما في (م).\n(٤) الكشوت، والكشوثي، ويمد: نبت يتعلق بالأغصان، ولا عرق له في الأرض. \"القاموس المحيط\" للفيروزآبادي (ص ٢٢٣).\nالحكم على الإسناد:\nفيه مولي بني هاشم، لم أتبينه، ابن أبي فديك صدوق، وبقية رجاله ثقات.\nالنخرت: أخرجه الطبري بطريق .. بالإسناد نفسه في تفسير الآية في \"جامع البيان\" ١٥/ ١١٥، وذكر ابن الجوزي نحوه، ثم قال: وهذا مروي عن ابن عباس - ﵁ -. \"زاد المسير\" ٥/ ٥٦.\nوذكره البغوي ب (قيل) في \"معالم التنزيل\" ٥/ ١٠٤.\n(٥) من (ز).\n(٦) في (م): ارتدادهم.\n(٧) في (أ): حتى.\n(٨) من (أ).\n(٩) قال الطبري: حدثنا ابن حميد قال: حدثنا يعقوب عن جعفر، عن سعيد بن جبير، =","vol":"16","page":384},{"text":"إبليس فأخذ من آدم (١) الأرض، من عذبها وملحها، فخلق منه آدم، فكل شيء خلقه من عذبها فهو سائر إلى السعادة وإن كان ابن كافرين، وكل شيء خلقه (٢) من ملحها فهو سائر إلى الشقاوة وإن كان ابن نبيين، قال: ومن ثم قال إبليس: ﴿أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا﴾ أي: هذِه الطينة أنا جئت بها، ومن ثم سمي آدم، لأنه خلق من أديم الأرض.\n\n<span data-type=\"title\" id=toc-2470>٦٢ </span>- ﴿قَالَ﴾\nإبليس ﴿أَرَأَيْتَكَ هَذَا الَّذِي كَرَّمْتَ﴾ أي: فضلته ﴿عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَامَةِ﴾ ولم تهلكني ﴿لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا﴾ أي: لأستولين على أولاده ولأحتوينهم ولأستأصلنهم بالإضلال (٣)، ولأجتاحنهم، يقال: احتنك فلان ما عند فلان من علم أو مال إذا استقصاه وأخذه كله، واحتنك الجراد الزرع، إذا أكله كله (٤)، قال الشاعر:\nأشكو إليك سنة قد أجحفت ... واحتنكت أموالنا وجلّفت (٥)\n_________\n= عن ابن عباس - ﵄ - قال: بعث رب العزة .. إلخ، نحوه. \"جامع البيان\" ١٥/ ١١٦.\n(١) عند الطبري: أديم.\n(٢) ساقطة من (أ).\n(٣) قال الطبري: يقول: لأستولين عليهم، ولأستأصلنهم ولأستملينهم.\n(٤) ساقطة من (ز).\n(٥) أورد الطبري في \"جامع البيان\" ١٥/ ١١٦ كما يلي:\nنشكو إليك سنة قد أجحفت ... جهدًا إلى جهدبنا فأضعفت\nواحتنكت أموالنا وجلّفت =","vol":"16","page":385},{"text":"ويقال: هو من قول العرب: حنك الدابة يحنكها، إذا شد في حنكها الأسفل حبلًا يقودها، (أي: لأقودنهم حيث) (١) شئت، ﴿إِلَّا قَلِيلًا﴾ يعني: المعصومين الذين استثناهم (٢) الله ﷿ في قوله: ﴿إِنَّ عِبَادِى لَيسَ لَكَ عَلَيهِم سلطَان﴾.\n\n<span data-type=\"title\" id=toc-2471>٦٣ </span>- قوله ﷿: ﴿قَالَ﴾\nالله تعالى ﴿اذْهَبْ فَمَنْ تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَاؤُكُمْ﴾ أي: جزاؤك وجزاء أتباعك ﴿جَزَاءً مَوْفُورًا﴾ وافرًا مكملًا.\n\n<span data-type=\"title\" id=toc-2472>٦٤ </span>- قوله ﷿: ﴿وَاسْتَفْزِزْ﴾\nواستخف واستجهل واستنزل واستمل ﴿مَنِ اسْتَطَعْتَ مِنْهُمْ﴾ أي: من ذرية آدم ﴿بِصَوْتِكَ﴾ قال ابن عباس وقتادة: بدعائك إلى معصية الله، وكل داع إلى معصية فهو من جند إبليس (٣).\nوقال مجاهد: بالغناء والمزامير (٤).\n_________\n= وقال المحقق: هذِه الأبيات من مشطور الرجز، من الأرجوزة السادسة في بقية ديوان الزفيان السعدي، وهو عطاء بن أسيد السعدي، أبو المرقال، المعروف بالزفيان، راجز من بني عوانة بن سعد بن زيد مناة بن تميم، له ديوان مطبوع قسم منه. \"الأعلام\" للزركلي ٤/ ٢٣٥.\n(١) طمس في (ز)، ولكن في (م): لأقودنهم كيف شئت.\n(٢) في (أ): استثنى.\n(٣) أسنده إليهما الطبري في \"جامع البيان\" ١٥/ ١١٨، وانظر أيضًا \"معالم التنزيل\" للبغوي ٥/ ١٠٥.\n(٤) انظر المرجعين السابقين.","vol":"16","page":386},{"text":"﴿وَأَجْلِبْ عَلَيْهِمْ﴾ أي: أجمع وصِحْ (١). مقاتل: استعن عليهم (٢).\n﴿بِخَيْلِكَ وَرَجِلِكَ﴾ أي: ركبان جندهم ومشاتهم.\nقال المفسرون: كل راكب وماش في معاصي الله.\nابن عباس ومجاهد وقتادة: إن له خيلًا ورجلًا من الجن والإنس، فما كان من راكب يقاتل في معصية الله فهو من خيل إبليس، وما كان من راجل يقاتل في معصية الله فهو من رجل إبليس (٣).\nوالرجل: الرجالة. وقرأ حفص ﴿وَرَجِلِكَ﴾ بكسر الجيم (٤)، وهما لغتان، يقال: راجل ورجل مثل تاجر وتجر، وراكب وركب (٥).\n﴿وَشَارِكْهُمْ فِي الْأَمْوَالِ﴾ قال قوم: هو كل مال أصيب من حرام وأنفق في حرام، وهذا قول: مجاهد والحسن (٦) وسعيد بن جبير (٧)، وعبد الرحمن بن زيد (٨)،\n_________\n(١) ذكره الطبري في \"جامع البيان\" ١٥/ ١١٨، وقال: يقول: وأجمع عليهم من ركبان جندك ومشاتهم ..، يقال منه: أجلب فلان على فلان إجلابًا إذا صاح عليه.\n(٢) \"تفسير مقاتل\" ٢/ ٥٤٠.\n(٣) أسنده إليهم الطبري في \"جامع البيان\" ١٥/ ١١٨ - ١١٩.\n(٤) قرأ بها عاصم في رواية حفص هكذا، وقرأها أبو بكر عن عاصم ساكنة الجيم، وكذلك قرأ الباقون: ﴿وَرَجِلِكَ﴾.\nانظر: \"السبعة في القراءات\" لابن مجاهد ص ٣٨٣ - ٣٨٢، \"الحجة للقراء السبعة\" لأبي على الفارسي ٥/ ١٠٩.\n(٥) انظر: \"جامع البيان\" للطبري ١٥/ ١١٩.\n(٦) أسنده إليهما الطبري في \"جامع البيان\" ١٥/ ١١٩.\n(٧) لم أجد أحدًا أسند إلى ابن جبير فيها نحو هذا.\n(٨) أسند الطبري إلى ابن زيد قال: مشاركته إياهم في الأموال والأولاد ما زين لهم فيها من معاصي الله حتى ركبوها. المرجع نفسه.","vol":"16","page":387},{"text":"ورواية علي بن أبي طلحة (١)، عن ابن عباس - ﵄ -، وقال عطاء بن أبي رباح (٢): هو الربا (٣).\nوقال قتادة: هو ما كان المشركون يحرمونه من الأنعام كالبحائر والسوائب والوصائل، والحوامي، وهي رواية العوفي (٤) عن ابن عباس - ﵄ -.\nوقال الضحاك (٥): هو ما كانوا يذبحونه لآلهتهم ﴿وَالْأَوْلَادِ﴾ قال بعضهم: هو أولاد الزنا، وهو قول مجاهد والضحاك، ورواية عطية عن ابن عباس - ﵄ -.\nوروى (٦) الوالبي عنه: هو ما قتلوا من أولادهم وأتوا فيهم الحرام.\nوقال الحسن وقتادة (٧): والله شاركهم في أولادهم، فمجَّسوا وهوَّدوا ونصَّروا وصبَّغوا غير صبغة الإسلام.\nوروى (٨) أبو صالح عن ابن عباس - ﵄ -: مشاركته إياهم في\n_________\n(١) أخرجها الطبري في تفسير الآية، قال ابن عباس - ﵄ -: كل مال في معصية الله. \"جامع البيان\" ١٥/ ١١٩.\n(٢) رواه الطبري كذلك في المرجع نفسه.\n(٣) في (أ)، (ز): الزنا.\n(٤) أخرجها الطبري عنه في \"جامع البيان\" ١٥/ ١٢٠.\n(٥) أسند إليه الطبري هكذا في \"جامع البيان\" ١٥/ ١٢٠.\n(٦) في (أ): قال. روى الطبري نحوه ١٥/ ١٢١.\n(٧) روى الطبري في المرجع نفسه كذلك.\n(٨) في (ز): قال. وقد أسند إليه الطبري هذِه الرواية أيضًا في المرجع السابق بلفظ: مشاركته إياهم في الأولاد سموا عبد الحارث، وعبد شمس، وعبد فلان.","vol":"16","page":388},{"text":"الأولاد تسميتهم (١) أولادهم عبد الحارث وعبد شمس وعبد فلان، ﴿وَعِدْهُمْ﴾ ومنّهم الجميل في طاعتك.\nقال الله تعالى: ﴿وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا﴾\nباطلًا وخديعة؛ لأنه لا يغني عنهم من عذاب الله إذا نزل بهم شيئًا، كقوله ﴿إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ﴾ الآية (٢).\n\n<span data-type=\"title\" id=toc-2473>٦٥ </span>- قوله ﷿: ﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَى بِرَبِّكَ وَكِيلًا (٦٥)﴾.\n\n<span data-type=\"title\" id=toc-2474>٦٦ </span>- (قوله ﷿) (٣): ﴿رَبُّكُمُ الَّذِي يُزْجِي﴾\nيسوق ويجري ﴿لَكُمُ الْفُلْكَ فِي الْبَحْرِ لِتَبْتَغُوا مِنْ فَضْلِهِ إِنَّهُ كَانَ بِكُمْ رَحِيمًا﴾.\n\n<span data-type=\"title\" id=toc-2475>٦٧ </span>- (قوله ﷿) (٤): ﴿وَإِذَا مَسَّكُمُ الضُّرُّ﴾\nأصابكم الجهد وخفتم الغرق ﴿فِي الْبَحْرِ ضَلَّ مَنْ تَدْعُونَ﴾ من الآلهة ﴿إِلَّا إِيَّاهُ﴾ إلا دعاءكم إياه ولم تجدوا مغيثًا سواه ﴿فَلَمًّا﴾ أجاب دعاءكم ﴿نَجَّاكُمْ﴾ من هول البحر وأخرجكم ﴿إِلَى الْبَرِّ أَعْرَضْتُمْ﴾ عن الإيمان والطاعة كفرًا منكم لنعمه ﴿وَكَانَ الْإِنْسَانُ كَفُورًا﴾.\n* * *\n_________\n(١) في (أ): تسمية.\n(٢) في قوله تعالى ﴿وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ﴾ [إبراهيم: ٢٢].\n(٣) من (أ).\n(٤) من (أ).","vol":"16","page":389},{"text":"<span data-type=\"title\" id=toc-2476>٦٨ </span>- (قوله ﷿) (١): ﴿أَفَأَمِنْتُمْ﴾\nبعد ذلك ﴿أَنْ يَخْسِفَ﴾ يغور ﴿بِكُمْ جَانِبَ الْبَرِّ﴾ ناحية البر ﴿أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا﴾ حجارة تمطر (من السماء عليكم كما أمطرنا) (٢) على قوم لوط.\nوقال أبو عبيدة والقتيبي: الحاصب: الريح التي ترمي بالحصباء (٣) وهي الحصى الصغار، قال الفرزدق:\nمستقبلين شمال الشام تضربنا (٤) ... بحاصب كنديف القطن منثور\n﴿ثُمَّ لَا تَجِدُوا لَكُمْ وَكِيلًا﴾.\n\n<span data-type=\"title\" id=toc-2477>٦٩ </span>- (قوله ﷿) (٥): ﴿أَمْ أَمِنْتُمْ أَنْ يُعِيدَكُمْ فِيهِ﴾\nأي: في البحر ﴿تَارَةً﴾ مرة ﴿أُخْرَى فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِنَ الرِّيحِ﴾ أي: عاصفًا، وهي الريح الشديدة، قاله ابن عباس (٦) - ﵄ -.\nوقال أبو عبيدة: هي التي تقصف (٧) كل شيء، أي: تدقه وتحطمه.\nوقال القتيبي: هي التي تقصف الشجر، أي: تكسره ﴿فَيُغْرِقَكُمْ بِمَا\n_________\n(١) من (أ).\n(٢) في (ز): عليكم من السماء كما أمطِر.\n(٣) في (أ): بالحصا.\n(٤) في (أ): يضربنا.\n(٥) من (أ).\n(٦) رواه الطبري في تفسير الآية في \"جامع البيان\" ١٥/ ١٢٥.\n(٧) في (أ): تعصف.","vol":"16","page":390},{"text":"كَفَرْتُمْ ثُمَّ لَا تَجِدُوا لَكُمْ عَلَيْنَا بِهِ تَبِيعًا﴾ ناصرًا ولا ثائرًا.\nواختلف القراء في هذِه الآية (١)، فقرأ ابن كثير وأبو عمرو: (نخسف) و(نرسل) و(نعيدكم) \"فنرسل\" (٢) (فنغرقكم) كلها بالنون، لقوله: ﴿عَلَيْنَا﴾، وقرأ الباقون بالياء، لقوله: ﴿إِيَّاهُ﴾ (٣) إلا أن أبا جعفر قرأ: (فتغرقكم) بالتاء، يعني: الريح.\n\n<span data-type=\"title\" id=toc-2478>٧٠ </span>- قوله ﷿: ﴿وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ﴾.\n[١٧١٩] أخبرنا أبو علي الحسين (٤) بن محمد السيوري، قال: حدثنا علي بن محمد بن سختويه (٥)، قال: حدثنا إسماعيل بن قتيبة (٦)، قال: جبارة (٧)، قال:\n_________\n(١) وفي التي قبلها؛ لأن كلمتي يخسف ويرسل ليستا في هذِه الآية، بل في سابقتها.\n(٢) ساقطة من (ز).\n(٣) قال ابن زنجلة: قرأ ابن كثير وأبو عمرو أفأمنتم أن نخسف بكم .. أو نرسل .. أو نعيدكم .. فنغرقكم كلها بالنون، يخبر الله ﷿ عن نفسه، وحجتها -ذكرها اليزيدي فقال: - لقوله ﴿ثُمَّ لَا تَجِدُوا لَكُمْ عَلَيْنَا بِهِ تَبِيعًا﴾ ليتألف نظام الكلام على لفظ واحد. وقرأ الباقون بالياء إخبارًا عن الله، وحجتهم أن الكلام ابتدئ به بالخبر عنه بلفظ التوحيد فقال: ﴿الَّذِى يُزجِى لَكمُ الْفُلكَ﴾، وقال: ﴿ضَل مَن تَدعُونَ إِلًّا إِياهُ﴾ فجعلوا ما أتى عقيبه من الكلام جاريا على معناه؛ لأن القصة واحدة. اهـ \"الحجة\" (ص ٤٠٦).\n(٤) في (أ)، (م): الحسين، والمثبت من (ز). وهو الحسين بن محمد بن علي بن إبراهيم، ثقة كثير الحديث.\n(٥) لم أجده.\n(٦) أبو يعقوب النيسابوري، الإمام القدوة المحدث الحجة.\n(٧) جبارة بن المغلس الحماني أبو محمد الكوفي، ضعيف.","vol":"16","page":391},{"text":"حدثنا حجاج بن تميم (١) قال: حدثنا ميمون بن مهران (٢)، عن ابن عباس - ﵄ - في قوله ﷿: ﴿وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ﴾ قال: كل شيء يأكل بفيه إلا ابن آدم، يأكل بيده (٣). وعنه أيضًا: بالعقل.\nوقال الضحاك (٤): بالنطق والتمييز.\nوقال عطاء (٥): بتعديل القامة وامتدادها.\nوقال يمان (٦): بحسن الصورة.\n_________\n(١) حجاج بن تميم الجزري أو الواسطي، ليس بثقة، ضعيف، قال العقيلي: روى عن ميمون بن مهران أحاديث لا يتابع على شيء منها، انظر \"الضعفاء الكبير\" للعقيلي ١/ ٢٨٤، \"تهذيب الكمال\" للمزي ٥/ ٤٢٨، \"التقريب\" (١١٢٠).\n(٢) ميمون بن مهران، أبو أيوب، ثقة فقيه وكان يرسل.\n(٣) [١٧١٩] الحكم على الإسناد:\nضعيف، فيه جبارة وشيخه حجاج ضعيفان.\nالتخريج:\nذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٣٩ (١٣٣٤٤) بلفظ: جعلناهم يأكلون بأيديهم، وسائر الخلق يأكلون بأفواههم. وابن الجوزي في \"زاد المسير\" ٥/ ٦٣، وحيث إن الأثر ضعيف لم يسنده الطبري بل قال: ذكر لنا أن ذلك تمكنهم من العمل بأيديهم، وأخذ الأطعمة والأشربة بها ورفعها بها إلى أفواههم، وذلك غير متيسر لغيرهم من الخلق. \"جامع البيان\" ١٥/ ١٢٥.\n(٤) ذكره في \"تفسيره\" هكذا تعليقًا، وقال: بالنطق، ١/ ٥٣٢ (١٤٤٤)، وفي \"زاد المسير\" لابن الجوزي ٥/ ٦٣.\n(٥) هكذا ذكر عنه ابن الجوزي في المرجع نفسه، والبغوي في \"معالم التنزيل\" ٥/ ١٠٨ بزيادة: والدواب منكبة على وجوهها.\n(٦) هكذا أهمله ابن الجوزي فيما سبق وأبو حيان في \"البحر المحيط\" ٦/ ٥٨، والظاهر أنه يمان بن المغيرة العنزي، أبو حذيفة البصري، ليس بثقة، ضعيف.","vol":"16","page":392},{"text":"وقال محمد بن كعب (١): بأن جعل (٢) محمدًا - ﷺ - منهم.\nوقيل: الرجال باللحي والنساء بالذوائب.\nوقال محمد بن جرير (٣): بتسليطهم على غيرهم من الخلق، وبتسخيرهم (٤) سائر الخلق لهم.\n﴿وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ﴾ يعني: لذائذ المطاعم والمشارب.\nوقال مقاتل بن سليمان (٥): السمن والزبد والتمر والحلوى، وجعل رزق غيركم ما لا يخفى عليكم ﴿وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا﴾ قال قوم: قوله: ﴿عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا﴾ استثناء بالملائكة (٦).\n_________\n(١) محمد بن كعب، أبو حمزة القرظي، ثقة.\n(٢) هكذا في (ز)، (م)، وفي \"زاد المسير\" لابن الجوزي ٥/ ٦٣، ولكن في (أ): جعلنا، وفي \"البحر المحيط\" لأبي حيان بجعل محمد عليه الصلاة السلام منهم.\n(٣) في \"جامع البيان\" ١٥/ ١٢٥ ولفظه: يقول تعالى ذكره ﴿وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ﴾ بتسليطنا إياهم على غيرهم من الخلق وتسخيرنا سائر الخلق لهم ﴿وَحَمَلْنَاهُمْ فِي الْبَرِّ﴾ هو على ظهور الدواب والمراكب (و) في (البحر) في الفلك التي سخرناها لهم ﴿وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ﴾ يقول: من طيبات المطاعم والمشارب وهي حلالها ولذيذاتها ﴿وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا﴾ ذكر لنا أن ذلك تمكنهم من العمل بأيديهم وأخذ الأطعمة والأشربة بها، ورفعها بها إلى أفواههم، وذلك غير متيسر لغيرهم من الخلق.\n(٤) في (ز): تسخير، وكذلك في \"زاد المسير\" لابن الجوزي ٥/ ٦٣.\n(٥) تقدم التعريف به، ونحوه ذكره عنه البغوي تعليقًا في \"معالم التنزيل\" ٥/ ١٠٨.\n(٦) في (ز): للملائكة.","vol":"16","page":393},{"text":"وقال الكلبي: فضلوا على الخلائق (١) كلهم غير طائفة من الملائكة: جبريل (٢) وميكائيل وإسرافيل وملك الموت وأشباههم، وقال الآخرون: المراد به على جميع من خلقنا، والعرب قد تضع الأكثر من موضع الجميع والكل كقول الله تعالى: ﴿هَلْ أُنَبِّئُكُمْ عَلَى مَنْ تَنَزَّلُ الشَّيَاطِينُ (٢٢١) تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيمٍ (٢٢٢) يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ (٢٢٣)﴾ (٣) والمراد به جميع الشياطين.\n[١٧٢٠] وأخبرني أبو سهل عبد الملك بن محمد بن أحمد بن حبيب المقرئ (٤) ﵀، قال: حدثنا أبو بكر أحمد بن موسى (٥) قال: حدثنا زنجويه (٦) قال: حدثنا محمد بن رافع (٧) قال: حدثنا عبد الرزاق (٨) قال: أخبرنا معمر (٩) عن زيد بن أسلم (١٠) قال قوله تعالى: ﴿وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ﴾ الآية، قال: قالت (١١) الملائكة:\n_________\n(١) في (ز): الخلق.\n(٢) هكذا في (ز)، (م)، ولكن في (أ): جبرائيل.\n(٣) الشعراء: ٢٢١ - ٢٢٣.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) زنجويه بن محمد بن الحسن، أبو محمد النيسابوري اللباد، شيخ ثقة.\n(٧) محمد بن رافع بن أبي زيد سابور، أبو عبد الله القشيري، ثقة.\n(٨) الصنعاني، ثقة حافظ، عمي في آخر عمره وكان يتشيع.\n(٩) ابن راشد، ثقة ثبت فاضل.\n(١٠) ثقة عالم وكان يرسل.\n(١١) في (ز): فقالت.","vol":"16","page":394},{"text":"ربنا! إنك أعطيت (١) بني آدم الدنيا، يأكلون فيها ويتنعمون (٢) ولم تعطنا ذلك، فأعطناه في الآخرة، فقال: وعزتي وجلالي (٣) لا أجعل ذرية من خلقت بيدي كمن قلت له: كن، فكان (٤).\n[١٧٢١] وأخبرنا (٥) عبد الله بن حامد الوزان، قال: حدثنا أحمد ابن شاذان (٦) قال: حدثنا جيعويه (٧)، قال: حدثنا صالح بن محمد (٨)، عن أبي مطيع (٩)، عن حماد بن سلمة (١٠)، عن أبي المهزم (١١) قال: سمعت أبا هريرة ﵁ يقول: المؤمن أكرم على الله من\n_________\n(١) في (أ): آتيت.\n(٢) في (أ): يتمتعون.\n(٣) زيادة من (أ)، (ز).\n(٤) [١٧٢٠] الحكم على الإسناد:\nفيه شيخ المصنف وشيخ شيخه لم أجدهما.\nالتخريج:\nأخرج هذا الأثر نحوه عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٣٨٢ في تفسير الآية، والطبري في \"جامع البيان\" ١٥/ ١٢٦.\n(٥) في (أ): حدثنا. وعبد الله بن حامد بن محمد الوزان لم يذكر بجرح أو تعديل.\n(٦) لم أجده.\n(٧) ابن محمد الترمذي، لم أجده.\n(٨) صالح بن محمد الترمذي، متهم ساقط.\n(٩) الحكم بن عبد الله، أبو مطيع البلخي صاحب أبي حنيفة، بين الضعف، قال أحمد: لا ينبغي أن يروى عنه، انظر \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٢١، \"الضعفاء الكبير\" للعقيلي ١/ ٢٥٦، \"ميزان الاعتدال\" للذهبي ١/ ٥٧٤.\n(١٠) حماد بن سلمة بن دينار، أبو سلمة ثقة عابد، تغير حفظه بأخره.\n(١١) أبو المهزم التميمي البصري، اسمه يزيد، وقيل عبد الرحمن بن سفيان، متروك.","vol":"16","page":395},{"text":"الملائكة الذين عنده (١).\n\n<span data-type=\"title\" id=toc-2479>٧١ </span>- قوله -﷿-: ﴿يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ﴾\nقال مجاهد وقتادة (٢): نبيهم، يدل عليه.\n[١٧٢٢] ما أخبرنا (٣) عبد الله بن حامد (٤) قال: حدثنا حامد بن محمد (٥) قال: حدثنا محمد بن يونس (٦) قال: حدثنا عبيد الله بن موسى (٧) قال: حدثنا إسرائيل (٨)، عن السدي (٩)، عن أبيه (١٠)، عن أبي هريرة - ﵁ -، عن النبي - ﷺ - في قوله -﷿-: ﴿يَوْمَ نَدْعُو كُلَّ أُنَاسٍ\n_________\n(١) [١٧٢١] الحكم على الإسناد:\nالأثر في غاية الضعف لأجل صالح بن محمد وأبي مطيع وأبي المهزم.\n(٢) أسند إليهما الطبري في تفسير الآية نحوه في \"جامع البيان\" ١٥/ ١٢٦.\n(٣) في (ز): أنبأنا، عبد الله بن حامد بن محمد الوزان، هو السابق.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) أبو علي الهروي الرفاء، ثقة صدوق.\n(٦) أبو العباس الكديمي، ضعيف.\n(٧) عبيد الله بن موسى بن أبي المختار باذام العبسي، الكوفي، أبو محمد، ثقة كان يتشيع.\n(٨) إسرائيل بن يونس بن أبي إسحاق السبيعي الهمداني، أبو يوسف الكوفي، ثقة.\n(٩) إسماعيل بن عبد الرحمن بن أبي كريمة، السدي الكبير، الكوفي، صدوق يهم، ورمي بالتشيع.\n(١٠) عبد الرحمن بن أبي كريمة نهشل، مولى قيس بن مخرمة، مجهول الحال، روى له أبو داود والترمذي، وذكره ابن حبان في \"الثقات\".\nانظر \"الثقات\" لابن حبان ٥/ ١٠٨، \"تهذيب الكمال\" للمزي ١٧/ ٣٦٧، \"تقريب التهذيب\" لابن حجر (٣٩٩٠).","vol":"16","page":396},{"text":"بِإِمَامِهِمْ﴾ قال: \"نبيهم\" (١).\nوقال أبو صالح (٢)، وأبو نضرة والضحاك وابن زيد (٣): بكتابهم الذي أنزل عليهم، وهي رواية ابن أبي نجيح (٤) عن مجاهد.\n[١٧٢٣] وأخبرنا أبو القاسم يعقوب بن أحمد الأرغياني (٥)، قال: أخبرنا أبو بكر محمد بن عبد الله العماني (٦)، قال: حدثنا أبو القاسم عبد الله بن أحمد بن عامر الطائي (٧)، قال: حدثني أبي (٨) قال: حدثني علي بن موسى الرضا (٩)، قال:\n_________\n(١) [١٧٢٢] الحكم على الإسناد:\nضعيف مرفوعًا، ولذلك لم يذكره الطبري مرفوعًا، بل رواه مقطوعًا، كما تقدم. (٣٦٥٢) إنما نسب إليه القول في تفسيره البغوي تعليقًا في \"معالم التنزيل\" ٥/ ١٠٩.\n(٢) أسند إليه الطبري في تفسير الآية قال: بكتابهم. \"جامع البيان\" ١٥/ ١٢٧.\n(٣) المعروف عند الإطلاق -في التفسير- هو عبد الرحمن بن زيد بن أسلم العدوي. ولكن أسند الطبري هذا القول بأطول منه -في تفسير الآية- إلى يحيى بن زيد قال: بكتابهم الذي أنزل عليهم، فيه أمر الله ونهيه وفرائضه، والذي عليه يحاسبون، وقرأ ﴿لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا﴾ قال: الشرعة: الدين، والمنهاج: السنة. \"جامع البيان\" ١٥/ ١٢٧.\n(٤) أسند إليه الطبري هذِه الرواية في المرجع السابق، قال مجاهد: بكتابهم.\n(٥) لم أجده.\n(٦) محدث أصحاب الرأي، لولا مجون كان فيه.\n(٧) يروي عن أبيه عن أهل البيت نسخة كلها موضوعة.\n(٨) يروي عن أهل البيت نسخة كلها موضوعة.\n(٩) علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي - ﵃ - الهاشمي، صدوق، والخلل ممن روى عنه.","vol":"16","page":397},{"text":"حدثني أبي: موسى بن جعفر (١)، قال: حدثني أبي: جعفر بن محمد (٢)، قال: حدثني أبي: محمد بن علي (٣)، قال: حدثني أبي: علي بن الحسين (٤)، قال: حدثني أبي: الحسين بن علي (٥)، قال: حدثني علي بن أبي طالب - ﵁ - قال: قال رسول الله - ﷺ - في قوله ﷿: ﴿يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ﴾ قال: \" (يدعى كل قوم) (٦) بإمام زمانهم، وكتاب ربهم، وسنة نبيهم\" (٧).\nوقال أبو العالية والحسن (٨): بأعمالهم، وهي رواية العوفي (٩) عن ابن عباس - ﵄ -، قال: الإمام ما عمل وأملي وكتب عليه.\nوقال قتادة (١٠): بكتابهم الذي فيه أعمالهم، ودليل هذا التأويل\n_________\n(١) المعروف بالكاظم، صدوق عابد.\n(٢) المعروف بالصادق، صدوق، فقيه إمام.\n(٣) أبو جعفر الباقر، ثقة، فاضل.\n(٤) زين العابدين، ثقة ثبت عابد فقيه.\n(٥) سبط رسول الله - ﷺ -.\n(٦) في (أ): كل قوم يدعى.\n(٧) [١٧٢٣] الحكم على الإسناد:\nموضوع.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ٤/ ٣٥١ وعزاه إلى ابن مردويه.\n(٨) أسند إليهما الطبري في \"جامع البيان\" ١٥/ ١٢٧، ونسب إليهما هذا القول ابن الجوزي في \"زاد المسير\" ٥/ ٦٥، البغوي في \"معالم التنزيل\" ٥/ ١٠٩.\n(٩) أسند روايته ابن جرير في المرجع السابق في تفسير الآية.\n(١٠) أسند إليه الطبري في تفسير الآية، ذكر ذلك عن الحسن البصري ﵏.","vol":"16","page":398},{"text":"قوله تعالى في سياق الآية: ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ﴾ الآية، ونظيرها قوله تعالىْ: ﴿وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ﴾ (١) فسمى الكتاب إمامًا.\n[١٧٢٤] وأخبرنا أبو محمد عبد الله بن حامد الفقيه (٢) ﵀ قال: حدثنا أبو بكر أحمد بن إسحاق (٣) الفقيه قال: حدثنا الحسن بن زياد السمري (٤) قال: حدثنا إسحاق بن محمد (٥) الفروي (٦) قال: حدثنا مالك (٧)، عن ابن شهاب (٨)، عن حميد بن عبد الرحمن (٩)، عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"من أنفق زوجين في سبيل الله نودي من الجنة: يا عبد الله! هذا خير، فمن كان من أهل الصلاة نودي من باب الصلاة، ومن كان من أهل الجهاد نودي من باب الجهاد، ومن كان من أهل الصدقة نودي من باب الصدقة ومن كان من أهل الصيام دعي من باب (الريان \"، فـ) (١٠) قال أبو بكر\n_________\n(١) يس: ١٢.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) أحمد بن إسحاق بن أيوب بن يزيد بن عبد الرحمن بن نوح النيسابوري، لم يذكر بجرح أو تعديل.\n(٤) في (ز): السرّي، ولم أجد له ترجمة.\n(٥) إسحاق بن محمد إسماعيل بن عبد الله بن أبي فروة، كُفَّ فساء حفظه.\n(٦) في (ز): الفزاري.\n(٧) إمام دار الهجرة مالك بن أنس الأصبحي، رأس المتقنين.\n(٨) الزهري، متفق على جلالته وإتقانه.\n(٩) حميد بن عبد الرحمن بن عوف - ﵁ -، تابعي، ثقة.\n(١٠) في (أ): الصيام الريان. قال، بزيادة كلمة الصيام، وإسقاط الفاء، وإنما ورد عند =","vol":"16","page":399},{"text":"- ﵁ -: (يا رسول الله! بأبي أنت وأمي) (١) ما على من دعي من تلك الأبواب كلها (٢) من ضرورة فهل يدعى من تلك الأبواب كلها أحد؟ قال: \"نعم، وأرجو أن تكون منهم\" (٣).\nوتصديق هذا القول حديث (٤) الألوية والرايات.\n_________\n= البخاري برواية شعيب عن الزهري، باب الصيام وباب الريان في \"صحيحه\"، كتاب فضائل الصحابة، باب قول النبي - ﷺ -: \"لو كنت متخذا خليلا\" في حديث (٣٦٦٦)، ولم توجد عند الإمام مالك في \"الموطأ\"، كتاب الجهاد، باب ما جاء في الخيل والمسابقة بينهما والنفقة في الغزو، حديث (٤٩)، وفيه: فقال أبو بكر الصديق - ﵁ -، وعند مسلم في كتاب الزكاة، باب من جمع الصدقة وأعمال البر (١٠٢٧) برواية يونس عن ابن شهاب .. قال أبو بكر الصديق - ﵁ -: يا رسول الله! ما على أحد.\n(١) في (أ): بتقديم وتأخير بأبي أنت وأمي يا رسول الله. وهذِه الزيادة بأبي أنت وأمي ليست في \"الموطأ\" للإمام مالك، ولا عند مسلم، بل هي عند البخاري في كتاب الصوم، باب الريان للصائمين، برواية مالك عن ابن شهاب (١٨٩٧).\n(٢) من (ز).\n(٣) [١٧٢٤] الحكم على الإسناد:\nفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nتبين لنا أن أصل الحديث في \"الموطأ\" للإمام مالك. ومتفق عليه، -كما تقدم- ولكن المصنف أهمل ذكر الصحيحين وشيوخ البخاري ومسلم ﵏.\n(٤) سقط من (أ)، والمراد به -كما أشار إليه القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٢٩٧ حديث ابن عمر - ﵄ -، قال رسول اللهﷺ -: \"إذا جمع الله الأولين والآخرين يوم القيامة، يرفع لكل غادر لواء، فقيل: هذِه غدرة فلان بن فلان\"، \"صحيح مسلم\" كتاب الجهاد والسير، باب تحريم الغدر (١٧٣٥)، وفي \"صحيح البخاري\"، كتاب الجزية، باب إثم الغادر (٣١٨٦، ٣١٨٧) برواية عبد الله وأنس =","vol":"16","page":400},{"text":"وقال باذان وسعيد بن جبير، عن ابن عباس - ﵄ -: بإمامهم الذي دعاهم في الدنيا إلى ضلال أو هدى.\nوقال علي بن أبي طلحة (١): بأئمتهم في الخير والشر، قال الله تعالى: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا﴾ (٢) وقال (عز من قائل) (٣) ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ﴾ (٤).\nوقيل: بمعبودهم (٥).\nوقال محمد بن كعب (٦): بأمهاتهم.\n_________\n= - ﵄ -، وعند مسلم (١٧٣٦) مرفوعًا بلفظ: \"لكل غادر لواء يوم القيامة يعرف به\" وعنده أيضًا (١٧٣٨) برواية أبي سعيد - ﵁ - مرفوعًا: \"لكل غادر لواء عند استه يوم القيامة يرفع له بقدر غدره، ولا غادر أعظم غدرًا من أمير عامة\".\n(١) هذا القول مفهوم رواية ابن عباس - ﵄ -، ونحوه قول سعيد بن المسيب: كل قوم يجتمعون إلى رئيسهم في الخير والشر. ذكره السمعاني في \"تفسير القرآن\" ٣/ ٢٦٣، والبغوي في \"معالم التنزيل\" ٥/ ١١٠، ولم أجد أحدًا ذكر قول علي بن أبي طلحة، فالله أعلم.\n(٢) الأنبياء: ٧٣.\n(٣) من (ز).\n(٤) القصص: ٤١.\n(٥) هكذا ذكر البغوي هذا القول بـ (قيل) في \"معالم التنزيل\" ٥/ ١١٠، ويمكن أن يستأنس لذلك بقوله تعالى ﴿وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ فَيَقُولُ أَأَنْتُمْ أَضْلَلْتُمْ عِبَادِي هَؤُلَاءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ (١٧) قَالُوا سُبْحَانَكَ مَا كَانَ يَنْبَغِي لَنَا أَنْ نَتَّخِذَ مِنْ دُونِكَ مِنْ أَوْلِيَاءَ وَلَكِنْ مَتَّعْتَهُمْ وَآبَاءَهُمْ حَتَّى نَسُوا الذِّكْرَ وَكَانُوا قَوْمًا بُورًا (١٨)﴾ [الفرقان: ١٧ - ١٨].\n(٦) هذا القول معارض للحديث المرفوع المتفق عليه الذي تقدم قريبًا بلفظ \"إذا جمع الله الأولين والآخرين .. فقيل: هذِه غدرة فلان بن فلان\" ولما أخرج ابن حبان في =","vol":"16","page":401},{"text":"قالت الحكماء: في ذلك ثلاثة أوجه من الحكمة (١): أحدها: لأجل عيسى ﵇. الثاني (لإظهار شرف) (٢) الحسن والحسين (٣) - ﵄ -. فالثالث: لئلا يفتضح (٤) أولاد الزنا.\n﴿فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا﴾.\n\n<span data-type=\"title\" id=toc-2480>٧٢ </span>- قوله ﷿: ﴿وَمَنْ كَانَ فِي هَذِهِ أَعْمَى فَهُوَ فِي الْآخِرَةِ أَعْمَى﴾\nاختلف في هذِه الإشارة فقال قوم: هي راجعة إلى النعم التي\n_________\n= \"صحيحه\" كما في \"الإحسان\" ٧/ ٥٢٨ (٥٧٨٨)، وأبو داود في كتاب الأدب، باب في تغيير الأسماء (٤٩٤٨)، والإمام أحمد بن حنبل ﵀ في \"المسند\" ٥/ ١٩٤ (٢١٦٩٣) من حديث أبي الدرداء - ﵁ - قال: قال رسول الله - ﷺ -: \"إنكم تدعون يوم القيامة بأسمائكم وأسماء آبائكم فأحسنوا أسماءكم\".\n(١) هذِه الأوجه عقلية معارضة للأحاديث المرفوعة، قال الإمام أحمد بن المنير: ولقد استبدع -القائل بذلك- بدعا لفظًا، فإن جمع الأم المعروف أمهات، أما رعاية عيسى ﵇ بذكر أمهات الخلائق ليذكر بأمه فيستدعي أن خلق عيسى من غير أب ميزة في منصبه، وذلك عكس الحقيقة، فإن خلقه من غير أب كان آية له وشرفًا في حقه، والله أعلم. كتاب \"الانتصاف\" بهامش \"الكشاف\" للزمخشري ٢/ ٣٦٩.\n(٢) في (ز): إظهارًا لشرف.\n(٣) وفي \"المسند\" للإمام أحمد ٥/ ٣٦٠ (٢٢٩٩٦) وغيره عن بريدة - ﵁ - أنه قال: أصبح رسول الله - ﷺ - فدعا بلالًا - ﵁ - فقال: \"بم سبقتني إلى الجنة؟ ما دخلت الجنة قط إلا سمعت خشخشتك أمامي\" وفي الصحيحين: \"فإني سمعت دف نعليك بين يدي في الجنة\".\n(٤) ما زال الخليل ﵇ يدعو بقوله: ﴿وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ (٨٧)﴾ ومع ذلك يمسخ أبوه آزر فيقذف في النار ﴿يَوْمَ تُبْلَى السَّرَائِرُ (٩)﴾.","vol":"16","page":402},{"text":"عددها الله ﷿ في هذِه الآيات، قال عكرمة: جاء نفر من أهل (١) اليمن إلى ابن عباس - ﵄ - فسأله رجل عن هذِه الآية فقال: اقرأ ما قبلها ﴿رَبُّكُمُ الَّذِي يُزْجِي لَكُمُ الْفُلْكَ فِي الْبَحْرِ لِتَبْتَغُوا مِنْ فَضْلِهِ﴾ إلى قوله ﴿تَفْضِيلًا﴾ فقال ابن عباس - ﵄ -: من كان في هذِه النعم التي قد رأى وعاين أعمى، فهو (في الآخرة، يعني في) (٢) أمر الآخر التي (لم ير) (٣) ولم يعاين أعمى.\nوقال آخرون (٤): هي راجعة إلى الدنيا، يقول: ومن كان في هذِه الدنيا أعمى عن قدرة الله تعالى وآياته، فهو في الآخرة أعمى.\nوقال أبو بكر الوراق (٥): ومن كان في هذِه الدنيا (٦) أعمى عن حجته فهو في الآخرة أعمى عن جنته ﴿وَأَضَلُّ سَبِيلًا﴾ وقال الحسن: من كان في هذِه الدنيا ضالَّا كافرًا فهو في الآخرة أعمى\n_________\n(١) من (أ).\n(٢) من (أ).\n(٣) من (ز)، ولكن في (م): لم يعاين ولم ير، وفي \"زاد المسير\" لابن الجوزي ٥/ ٦٦: من كان أعمى عن النعم التي ترى وتشاهد فهو في الآخرة التي لم تر أعمى. رواه عكرمة عن ابن عباس ﵄، ولم يذكر لها مرجعًا.\n(٤) أسند الطبري هذا القول إلى عبد الله بن عباس ﵄ في تفسير الآية في \"جامع البيان\" ١٥/ ١٢٨.\n(٥) قال ابن الجوزي: في معنى الآية خمسة أقوال: .. والخامس: من كان فيها أعمى عن الحجة فهو في الآخرة أعمى عن الجنة، قاله أبو بكر الوراق. \"زاد المسير\" ٥/ ٦٦.\n(٦) من (ز).","vol":"16","page":403},{"text":"وأضل سبيلا، لأنه في الدنيا تقبل توبته و(في الآخرة لا تقبل توبته) (١).\nواختلف القراء في هذين الحرفين، فأما لهما أهل الكوفة (غير حفص) (٢)، وفخمهما (٣) الآخرون، وأما أبو عمرو فكان (يميل الأول، ويفتح الثاني) (٤)، يعني فهو في الآخرة أشد عمى (٥) لقوله: ﴿وَأَضَلُّ سَبِيلًا﴾، وهو اختيار أبي عبيد (٦).\nقال الفراء (٧): حدثني (بشار الناقط) -شيخ من أهل البصرة- أنه\n_________\n(١) هكذا في (أ)، (م)، ولكن في (ز): ولا يقبل في الآخرة توبته.\n(٢) في (ز): إلا حفصًا، وهو حفص بن سليمان بن المغيرة الكوفي، تقدم تعريفه، قال ابن الجوزي في المرجع نفسه: وقرأ حمزة والكسائي وأبو بكر عن عاصم بكسر الميمين أعمِي، أعمِي.\n(٣) قال ابن الجوزي أيضًا: قرأ ابن كثير ونافع وابن عامر ﴿أَعْمَى فَهُوَ فِي الْآخِرَةِ أَعْمَى﴾ مفتوحتي الميم.\n(٤) في (ز): يكسر الأول ويفتح الآخر.\n(٥) هكذا في (م)، ولكن في (ز): عمًا، وفي (أ): أعمى.\n(٦) ذكره عنه ابن ونجلة في \"حجة القراءات\" (ص ٤٠٧).\n(٧) مبدأ كلامه في \"معاني القرآن\" ٢/ ١٢٧ كما يأتي: والعرب إذا قالوا: هو أفعل منك، قالوه في كل فاعل وفعيل، وما لا يزاد في فعله شيء على ثلاثة أحرف، فإذا كان على فعللت مثل زخرفت أو أفعللت مثل احمررت واصفررت لم يقولوا: هو أفعل منك إلا أن يقولوا: هو أشد حمرة منك وأشد زخرفة منك، وإنما جاز في العمي؛ لأنه لم يرد به عمي العين، إنما أراد به -والله أعلم- عمي القلب، فيقال: فلان أعمى من فلان في القلب، ولا تقل هو أعمى منه في القلب، وذلك أنه لما جاء على مذهب أحمر وحمراء ترك فيه أفعل منك كما ترك في غيره .. ولا تقول لأعميين: هذا أعمى من هذا، ولا لميتين: هذا أموت من هذا، فإن جاءك منه شيء في شعر فأجزته احتمل النوعان الإجازة .. حدثني شيخ من أهل بصرة =","vol":"16","page":404},{"text":"سمع العرب تقول: ما أسود شعره.\nقال الشاعر (١):\n_________\n= -بشار الناقط- أنه سمع العرب تقول: ما أسود شعره، قال الشاعر .. فمن قال هذا لزمه أن يقول: الله أبيضك، والله أسودك، ولعبة للعرب يقولون: أبيضي حالًا، وأسيدي حالًا، والعرب تقول: مسودة مبيضة إذا ولدت السودان والبيضان، وأكثر ما يقولون: موضحة، إذا ولدت البيضان، وقد يقولون: مسيدة. انتهى كلامه في \"معاني القرآن\" ٢/ ١٢٧ - ١٢٨.\nوقد لخص ابن الجوزي هذا الكلام تلخيصًا سهلًا حيث قال مرجحًا معنى عمى القلب: فإن قيل: لم قال ﴿فَهُوَ فِي الْآخِرَةِ أَعْمَى﴾ ولم يقل: أشد عمى؛ لأن العمي خلقة بمنزلة الحمرة والزرقة، والعرب تقول: ما أشد سواد زيد وما أبين زرقة عمرو، وقلما يقولون: ما أسود زيدًا وما أزرق عمرًا! فالجواب: أن المراد بهذا العمي عمى القلب، وذلك يتزايد ويحدث منه شيء بعد شيء، فيخالف الخلق اللازمة التي لا تزيد نحو عمى العين والبياض والحمرة، ذكره ابن الأنباري \"زاد المسير\" ٥/ ٦٧.\nولعل مثل هذا الاستشكال من إتباع الهوى وتحكم عقلية النحاة الكوفيين على كلام الخالق الجليل، وبمثل هذا ضل المتكلمون حينما حكموا العقول فأنكروا صفات الباري واستشكلوا كلام الله الذي أنطق كل شيء حتى الجماد، وكيف البياض والحمرة لا تزيد مع أنه يقال كثيرًا: أحمر فاتح وأحمر فاقع، كما يقال: أحمر قان، وأخضر ناضر وأسود حالك وأصفر فاقع، وكم ذكر الله تعالى أفعل بغير (من) فقال الله تعالى: ﴿فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا﴾ [الجن: ٢٤] وكذلك ﴿وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ﴾ [سبأ: ٣٥] وكذلك ﴿وَأَكْثَرُ جَمْعًا﴾ [القصص: ٧٨].\nووقع في (أ): بسام الناقد، وفي (ز): بسام الناقط، والمثبت من \"معاني القرآن\" للفراء ٢/ ١٢٨.\n(١) هو طرفة بن العبد بن سفيان بن سعد بن مالك، البكري الوائلي، وطرفة لقب، واسمه عمرو.","vol":"16","page":405},{"text":"أما الملوك فأنت اليوم ألأمهم ... لؤمًا، وأبيضهم سربال طباخ\n\n<span data-type=\"title\" id=toc-2481>٧٣ </span>- قوله ﷿: ﴿وَإِنْ كَادُوا لَيَفْتِنُونَكَ﴾ الآية (١)\nاختلفوا في سبب نزولها، فقال سعيد بن جبير (٢): كان رسول الله - ﷺ - يستلم الحجر الأسود فمنعته قريش وقالوا: (لا ندعك حتى تلم بآلهتنا) (٣) فحدث نفسه وقال: ما عليّ أن ألّم بها والله تعالى يعلم أني لها كاره بعد أن يدعوني أسلتم الحجر! فأنزل الله ﷿ هذِه الآية (٤).\nوقال قتادة (٥): ذكر لنا أن قريشًا خلوا برسول الله - ﷺ - ذات ليلة إلى الصبح يكلمونه ويفخمونه ويسوّدونه ويقاربونه، وكان من قولهم أن قالوا: إنك لتأتي بشيء لا يأتي به أحد من الناس، وأنت سيدنا\n_________\n(١) من (ز).\n(٢) أسند إليه الطبري نحوه في \"جامع البيان\" ١٥/ ١٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٤٠ (١٣٣٥١)، وذكره ابن الجوزي في \"زاد المسير\" ٥/ ٦٧ بلفظ: إن المشركين قالوا للنبي - ﷺ -: لا نكف عنك إلا بأن تلم بآلهتنا، ولو بأطراف أصابعك، فقال رسول اللهﷺ -: \"ما على لو فعلت والله يعلم أني لكاره\" فنزلت هذِه الآية، قاله سعيد بن جبير، وهذا باطل لا يجوز أن يظن برسول الله - ﷺ -.\nانتهي كلام ابن الجوزي، ولعل استنكاره لذلك أنه نقله عن الواحدي \"أسباب النزول\" (ص ٢٩٧) وليس فيه فحدث نفسه وحديث النفس ليس عليه مؤاخذة.\n(٣) عند ابن أبي حاتم: لا ندعك تستلمه حتى تستلم آلهتنا، وعند الطبري: لا ندعه حتى يلم بآلهتنا، وعند الواحدي كما ذكره ابن الجوزي.\n(٤) الأثر مرسل ومضطرب المتن.\n(٥) روى الطبري نحوه في \"جامع البيان\" ١٥/ ١٣٠.","vol":"16","page":406},{"text":"وابن سيدنا، فما زالوا يكلمونه حتى كاد (يقاربهم في بعض ما يريدون، ثم) (١) عصمه الله ﷿ من ذلك، فأنزل الله ﷿ هذِه الآية.\nوقال مجاهد: مدح آلهتهم وذكرها (٢)، ففرحوا.\nو(روى ابن جريج عنه، قالوا له:) (٣) ائت آلهتنا فامسسها، فذلك\n_________\n(١) في \"جامع البيان\" ١٥/ ١٣٠: أن يقارفهم، ثم منعه الله وعصمه من ذلك فقال: ﴿وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا﴾، وبطريق معمر عن قتادة في تفسير الآية قال: أطافوا به ليلة فقالوا: أنت سيدنا وابن سيدنا فأرادوه على بعض ما يريدون، فهمّ أن يقارفهم في بعض ما يريدون، ثم عصمه الله فذلك قوله ﴿لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا﴾ الذي أرادوا فهمّ أن يقارفهم فيه، وبلفظ المصنف ذكره الواحدي في \"أسباب النزول\" (ص ٢٩٧) غير قوله وكان من قولهم أن قالوا عند الواحدي بدل هذِه العبارة فقالوا.\n(٢) حاشاه - ﷺوقد ذكر آنفًا- أنه كان يقاربهم في بعض ما يريدون فعصمه الله، وقال سبحانه: ﴿وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا﴾ فثبته الله، مقاربة الركون لم تقع منه فضلًا عن الركون، ورفض - ﷺ - إتيان آلهتهم ولمسها بطرف الأصابع، وهذِه زنيرة ﵂ عذبت في الله حتى ذهب بصرها فقال المشركون: أعمتها اللات والعزى، فقالت: إني كفرت باللات والعزى، كذبوا والله، ما يغني اللات والعزى، ولا تنفعان، وكذلك أم عمار سمية ﵂ تحملت في الله أشد التعذيب والنكال، وجادت بعرضها ونفسها ولكنها لم تسمح بشطر كلمة في مدح آلهة الكفار وأئمة الكفر، وكذلك بلال وياسر وخبيب وخباب -المستضعفون من المؤمنين﵃ وأرضاهم، ثبتوا صابرين محتسبين على ما أصابهم في الله معلنين توحيد الله تعالى، فكيف يتصور الخضوع للكفار وآلهتهم من أفضل أولي العزم ﵇! ! ! وقد قال ﵇ لخباب - ﵁ - ما قال، وقد كلفه الله تعالى بقوله ﴿فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ (٩٤) إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ (٩٥)﴾ [الحجر: ٩٤ - ٩٥].\n(٣) في (أ): قال ابن جريج: قالوا: ائت ..، والمثبت من (ز) وهو الموافق لما روى =","vol":"16","page":407},{"text":"قوله: ﴿شَيْئًا قَلِيلًا﴾.\nوقال ابن عباس -﵄- (١): قدم وفد ثقيف على النبي -ﷺ- فقالوا: نبايعك على أن تعطينا ثلاث خصال: قال: \"وما (هن؟ \" قالوا: لا نحني، أي: لا ننحني، يريدون) (٢) في الصلاة، ولا نكسر أصنامنا بأيدينا، وتمتعنا باللات والعزى (٣) سنة، فقال لهم رسول الله - ﷺ -:\n_________\n= الطبري من طريق ابن جريج عن مجاهد، وهذا هو الحق الثابت معارض لما نسب المصنف إلى مجاهد قبل، فإذا لم يحصل مقاربة الركون إلى اللمس فكيف يمكن المدح؟ وابن جريج هو عبد الملك بن عبد العزيز، ينسب إلى جده.\n(١) ذكر الواحدي في \"أسباب النزول\" (ص ٢٩٧) بلفظ: قال عطاء عن ابن عباس -﵄-: نزلت في وفد ثقيف أتوا رسول الله -ﷺ- فسألوا شططًا وقالوا: متعنا باللات سنة، وحرم وادينا كما حرمت مكة، فأبى ذلك رسول الله -ﷺ- ولم يجبهم .. الأثر.\nوأسند الطبري إلى ابن عباس -﵄- في هذِه الآية: وذلك أن ثقيفًا كانوا قالوا للنبي -ﷺ-: يا رسول الله! أجّلنا سنة حتى يهدى لآلهتنا، فإذا قبضنا الذي يهدى لآلهتنا أخذناه، ثم أسلمنا وكسرنا الآلهة، فهمّ رسول الله -ﷺ- أن يعطيهم وأن يؤجلهم فقال الله: ﴿وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا (٧٤)﴾.\nثم قال الطبري: والصواب من القول في ذلك أن يقال: إن الله أخبر نبيه -ﷺ- أن المشركين كادوا أن يفتنوه عما أوحاه الله إليه ليعمل بغيره، وذلك هو الافتراء على الله، وجائز أن يكون ذلك ما ذكر عنهم أنهم دعوه أن يمس آلهتهم ويلم بها، وجائز أن يكون ما ذكر عن ابن عباس -﵄- من أمر ثقيف .. وجائز أن، يكون غير ذلك، ولا بيان في الكتاب ولا خبر يقطع العذر أي ذلك كان؟ والاختلاف فيه موجود على ما ذكرناه، فلا شيء فيه أصوب من الإيمان بظاهره حتى يأتي خبر يجب التسليم له ببيان ما عُني بذلك منه. \"جامع البيان\" ١٥/ ١٣٠.\n(٢) في (ز): هي؟ قالوا: لا ننحني، يعنون: ننحني.\n(٣) من (أ).","vol":"16","page":408},{"text":"\"لا خير في دين (ليس فيه ركوع) (١) ولا سجود، فأما ألَّا تكسروا أصنامكم بأيديكم، فذلك لكم، وأما الطاغية -يعني: اللات والعزى (٢) فإني غير ممتعكم بها\"، فقالوا: يا رسول الله! فإنا نحب أن تسمع العرب أنك أعطيتنا ما لم تعط أحدًا غيرنا، فإن كرهت ذلك وخشيت أن تقول العرب: أعطيتهم ما لم تعطنا، فقل: (الله أمرني) (٣) بذلك، فسكت (٤) رسول الله -ﷺ- ودعا بوضوء، فعرف عمر -﵁- أن رسول الله -ﷺ- كاره لما سألوه (٥) فقال عمر: ما لكم؟\n_________\n(١) في (أ): لا ركوع فيه.\n(٢) من (أ)، (م).\n(٣) هكذا في (ز)، (م)، ولكن في (أ): أمرني الله.\n(٤) عند الواحدي في\"أسباب النزول\" (ص ٢٩٧): فأمسك رسول الله -ﷺ- عنهم وداخلهم الطمع فصاح عليهم عمر: أما ترون رسول الله -ﷺ- أمسك عن جوابكم كراهية لما تجيئون به، وقد همّ رسول الله -ﷺ- أن يعطيهم ذلك، فأنزل الله تعالى هذِه الآية. وعند البغوي في \"معالم التنزيل\" ٣/ ١٢٧: فسكت رسول الله -ﷺ-، فطمع القوم في سكوته أن يعطيهم ذلك، فأنزل الله هذِه الآية. فهذِه المراجع اختلفت في بيان أمر وفد ثقيف، فعند الواحدي أنهم طلبوا تأجيل سنة وتحريم واديهم من غير ذكر الثالثة، وعند الطبري الأولى فقط، وعند المصنف أنهم طلبوا ثلاث خصال مع زيادات أخرى، فالأثر مضطرب ومعلق، وقد روى الإمام أحمد في \"المسند\" ٤/ ٢١٨ (١٧٩١٣) عن عثمان بن أبي العاص -﵁- أن وفد ثقيف قدموا على رسول الله -ﷺ- فأنزلهم المسجد ليكون أرق لقلوبهم، فاشترطوا على النبي -ﷺ- ألا يحشروا ولا يعشروا ولا يجبوا ولا يستعمل عليهم غيرهم فقال: \"إن لكم ألا تحشروا ولا تعشروا ولا يستعمل عليكم غيركم\" وقال النبي -ﷺ-: \"لا خير في دين لا ركوع فيه\".\n(٥) في (أ): سألوا.","vol":"16","page":409},{"text":"أحرقتم رسول الله -ﷺ-؟ أحرق الله أكبادكم، إن رسول الله -ﷺ- لا يدع الأصنام في أرض العرب، فإما أن تسلموا وإما أن ترجعوا، فلا حاجة لنا فيكم، فأنزل الله تعالى هذِه الآية، وقد همّ رسول الله -ﷺ- أن يعطيهم ذلك.\n(وقال عطية عن ابن عباس) (١) -﵄-: قالت ثقيف للنبي -ﷺ-: أجلنا سنة حتى يهدى لآلهتنا، فإذا قبضنا (٢) الذي يهدى لآلهتنا أسلمنا وكسرناها، فهمّ رسول الله -ﷺ- أن يؤجلهم فأنزل الله تعالى: ﴿وَإِنْ كَادُوا﴾ وقد همّوا ﴿لَيَفْتِنُونَكَ﴾ يستنزلونك ويصرفونك ﴿عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ﴾ لتختلق ﴿عَلَيْنَا غَيْرَهُ وَإِذًا﴾ لو فعلت ما دعوك إليه ﴿لَاتَّخَذُوكَ خَلِيلًا﴾ أي: والوك وصادقوك.\n\n<span data-type=\"title\" id=toc-2482>٧٤ </span>- ﴿وَلَوْلَا أَنْ ثَبَّتْنَاكَ﴾\nعلى الحق بعصمتنا ﴿لَقَدْ كِدْتَ تَرْكَنُ﴾ تميل ﴿إِلَيْهِمْ شَيْئًا قَلِيلًا﴾.\n\n<span data-type=\"title\" id=toc-2483>٧٥ </span>- ﴿إِذًا﴾ لو فعلت ذلك ﴿لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ﴾ مختصرا، أي: ضعف عذاب الحياة، وضعف عذاب الممات، يعني: أضعفنا لك العذاب في الدنيا والآخرة ﴿ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا﴾ ناصرًا يمنعك من عذابنا.\n_________\n(١) في (ز): وروى عطية عنه، وعطية بن سعد بن جنادة العوفي، أبو الحسن الكوفي، تقدم أكثر من مرة، وقد أسند الطبري في \"جامع البيان\" ١٥/ ١٣٠ نحوه.\n(٢) في نسخ المخطوط قضينا، والمثبت من \"جامع البيان\".","vol":"16","page":410},{"text":"قال قتادة (١): فلما نزلت هذِه الآيات قال رسول الله -ﷺ-: \"اللهم لا تكلني إلى نفسي طرفة عين\".\n\n<span data-type=\"title\" id=toc-2484>٧٦ </span>- قوله -﷿-: ﴿وَإِنْ كَادُوا لَيَسْتَفِزُّونَكَ﴾\nيستخفونك ﴿مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْهَا﴾.\nقال الكلبي (٢): إن رسول الله -ﷺ- لما قدم المدينة حسدته اليهود لمقامه بالمدينة، وكرهوا قربه منهم فقالوا: يا محمد! أنبي أنت؟ قال: \"نعم \"، قالوا: فوالله لقد علمت ما هذِه (٣) بأرض الأنبياء، وإن أرض الأنبياء الشام، وكان بها إبراهيم -﵇- والأنبياء، فإن كنت نبيًّا مثلهم فائت الشام، وقد علمنا إنما (٤) يمنعك من الخروج إليها مخافتك الروم، وإن الله سيمنعك بها من الروم إن كنت رسوله، وهي الأرض المقدسة، وإن الأنبياء لم يكونوا بهذا البلد، قال: فعسكر رسول الله -ﷺ- على ثلاثة أميال من المدينة أو أربعة أميال\n_________\n(١) أسند إليه الطبري نحوه في \"جامع البيان\" ١٥/ ١٣١، وذكره السمعاني تعليقًا بلفظ: وقد قال قتادة لما وقع هذا كان رسول الله -ﷺ- يقول بعد ذلك: \"اللهم لا تكلني إلى نفسي طرفة عين\". \"تفسير السمعاني\" ٣/ ٢٦٦.\n(٢) ذكر ابن الجوزي نحوه في \"زاد المسير\" ٥/ ٦٩، ولكنه علقه بقوله: قاله أبو صالح عن ابن عباس -﵄-.\nوقال الحافظ ابن كثير: قيل: نزلت في اليهود إذ أشاروا على رسول الله - ﷺ - بسكنى الشام بلاد الأنبياء وترك سكنى المدينة، وهذا القول ضعيف؛ لأن هذِه الآية مكية، وسكنى المدينة بعد ذلك. \"تفسير القرآن العظيم\" لابن كثير ٩/ ٤٩.\n(٣) في (ز): هذا.\n(٤) في (ز): إن ما، وفي (أ): ما، والمثبت من (م).","vol":"16","page":411},{"text":"-وفي بعض الروايات- إلى ذي الحليفة، حتى يرتاد ويجتمع إليه أصحابه، وينظر إليه الناس، فأنزل الله -﷿- ﴿وَإِنْ كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ﴾ التي أنت فيها، وهي أرض المدينة.\n[١٧٢٥] وأخبرنا شعيب (بن محمد قال:) (١) أخبرنا مكي (٢)، قال: أخبرنا أبو الأزهر (٣)، قال: حدثنا روح بن عبادة (٤)، قال: حدثنا عبد الحميد بن بهرام (٥)، قال: حدثنا شهر بن حوشب (٦)، قال: حدثنا عبد الرحمن بن غنم (٧) -﵁- أن اليهود أتوا النبي - ﷺ - فقالوا: يا أبا القاسم! إن كنت صادقًا أنك نبي فالحق بالشام، فإنها أرض المحشر والمنشر وأرض الأنبياء، فصدّق رسول الله -ﷺ- (ما قالوا، فغزا غزوة) (٨) تبوك، لا يريد بذلك إلا الشام، فلما بلغ تبوك\n_________\n(١) ساقط من (ز).\nوهو شعيب بن محمد بن شعيب بن محمد بن إبراهيم، أبو صالح العجلي البيهقي، مستور من أهل النواحي.\n(٢) ابن عبدان، المحدث الثقة المتقن.\n(٣) أحمد بن الأزهر، صدوق، كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٤) ثقة فاضل له تصانيف.\n(٥) عبد الحميد بن بهرام الفزاري، المدائني، صدوق.\n(٦) صدوق كثير الإرسال والأوهام.\n(٧) مختلف في صحبته وذكره العجلي في كبار ثقات التابعين.\n(٨) هكذا عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٤١، وفي \"الدر المنثور\" للسيوطي ٤/ ٣٥٣ وكذلك في (ز) إلا كلمة غزوة فساقطة منها، ولكن في (أ): ما قالوه وغزا.","vol":"16","page":412},{"text":"أنزل الله تعالى عليه (١) آية من سورة (٢) بني إسرائيل بعد ما ختمت السورة ﴿وَإِنْ كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْهَا﴾ وأمره بالرجوع إلى المدينة وقال: فيها محياك ومماتك ومنها تبعث (٣).\nوقال مجاهد وقتادة: هم أهل مكة همّوا (٤) بإخراج رسول الله - ﷺ - من مكة، ولو فعلوا ذلك (لما نوظروا) (٥)، ولكن الله تعالى كفهم عن إخراجه حتى أمره، ولقلما مع ذلك لبثوا بعد خروج النبي -ﷺ- من مكة حتى أهلكهم الله تعالى يوم بدر.\nوهذا التأويل أليق بالآية؛ لأن ما قبلها خبر عن أهل مكة، ولم\n_________\n(١) من (ز).\n(٢) من (ز).\n(٣) [١٧٢٥] الحكم على الإسناد:\nذكره ابن الجوزي في \"زاد المسير\" ٥/ ٧٠ معلقًا عن عبد الرحمن بن غنم باختصار، وذكره الحافظ بن كثير في \"تفسير القرآن العظيم\" ٩/ ٥٠ نقلًا عن البيهقي أيضًا بطريق عبد الحميد بن بهرام عن شهر بن حوشب، عن عبد الرحمن بلفظ المصنف، ثم قال ابن كثير: وفي هذا الإسناد نظر، والأظهر أن هذا ليس بصحيح، فإن النبي -ﷺ- لم يغز تبوك عن قول اليهود، وإنما غزاها امتثالًا لقوله تعالى ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ﴾ ولقوله تعالى: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ (٢٩)﴾ [التوبة: ٢٩] وغزاها ليقتص وينتقم ممن قتل أهل مؤتة من أصحابه.\n(٤) من (أ).\n(٥) عند الطبري في \"جامع البيان\" ١٥/ ١٣٢: لما توطنوا، وفي (ز): ما توطوا غير واضحة.","vol":"16","page":413},{"text":"يجر لليهود ذكر؛ لأن هذِه السورة مكية.\nوقيل: هم الكفار كلهم، (أرادوا أن يستفزوه) (١) من أرض العرب باجتماعهم وتظاهرهم عليه، فمنع الله -﷿- رسوله - ﷺ - ولم ينالوا منه (٢) ما أملوا من الظفر (٣)، ولو أخرجوه عن أرض العرب لم يمهلوا أن يقيموا فيها على كفرهم بل أهلكوا بالعذاب، فذلك قوله -﷿-: (وإن كادوا ليستفزونك من الأرض ليخرجوك منها وإذا لا يلبثون خلفك) أي: بعدك، وهي قراءة أبي عمرو وأهل (الحجاز وأبي بكر) (٤)، واختاره أبو عبيد، وقرأ الباقون (٥): ﴿خِلَافَكَ﴾ واختاره أبو حاتم\n_________\n(١) في (أ): كادوا يستخفونه، وفي (ز): كادوا أن يستخفوه، والمثبت من (م).\n(٢) ساقطة من (ز).\n(٣) قال البغوي في \"معالم التنزيل\" ٥/ ١١٣: والاستفزاز هو الإزعاج بسرعة.\n(٤) في (ز): الشام، ولم يرد فيها ذكر (أبي بكر)، والمثبت هو الصحيح؛ لأن في \"المبسوط في القراءات العشر\" لابن مهران الأصفهاني (ص ٢٣٠): قرأ أبو جعفر ونافع وابن كثير وأبو بكر عن عاصم ﴿وَإِذًا لَا يَلْبَثُونَ خَلْفَكْ﴾ بفتح الخاء وسكون اللام، وقرأ ابن عامر وحفص عن عاصم وحمزة والكسائي وخلف ويعقوب ﴿خِلَافَكَ﴾ بكسر الخاء وفتح اللام وبعدها ألف. فأبو جعفر يزيد بن القعقاع ونافع بن عبد الرحمن بن أبي نعيم المدنيان، وعبد الله بن كثير المكي من أهل الحجاز، لامن أهل الشام، وأبو عمرو زبان بن العلاء المازني البصري، وأبو بكر عند الإطلاق هو شعبة بن عياش بن سالم.\n(٥) المقصود بهم عبد الله بن عامر الدمشقي وحفص بن سليمان وحمزة بن حبيب وعلي بن حمزة بن عبد الله الكسائي وخلف بن هشام البزار ويعقوب بن إسحاق الحضرمي، كما صرح بذلك ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" ص ٢٣٠.","vol":"16","page":414},{"text":"اعتبارًا بقوله تعالى: ﴿فَرِحَ الْمُخَلَّفُونَ بِمَقْعَدِهِمْ خِلَافَ رَسُولِ اللَّهِ﴾ (١) و(معناها) (٢) أيضًا: بعدك، قال الشاعر (٣):\nعفت الرذاذ خلافها فكأنما ... بسط الشواطب بينهن حصيرا\nأي: بعدها، ﴿إِلَّا قَلِيلًا﴾ حتى يهلكوا.\n\n<span data-type=\"title\" id=toc-2485>٧٧ </span>- قوله -﷿-: ﴿سُنَّةَ مَنْ قَدْ أَرْسَلْنَا قَبْلَكَ مِنْ رُسُلِنَا﴾\nأي: كسنة فيمن أرسلنا قبلك من رسلنا أن كذبتهم الأمم أهلكناهم بالعذاب، ولا نعذبهم ما دام نبيهم بين أظهرهم، فإذا خرج نبيهم من أظهرهم عذّبناهم ﴿وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا﴾ تبديلا.\n_________\n(١) التوبة: ٨١.\n(٢) في (ز): معناه.\n(٣) قال ابن منظور في \"لسان العرب\" ٩/ ٨٦ (خلف) بعد ذكر الآيتين والقراءة فيهما: قال ابن بري خلاف في الآية بمعنى بعد، وأنشد للحارث بن خالد المخزومي:\nعقب الربيع خلافهم فكأنما ... نشط الشواطب بينهن حصيرا\nفالشاعر هو الحارث بن خالد بن العاص بن الربيع بن هشام المخزومي، من قريش، شاعر غزل، من أهل مكة، نشأ في أواخر أيام عمر بن أبي ربيعة، وكان يذهب مذهبه، ولاه يزيد بن معاوية إمارة مكة، فظهرت دعوة عبد الله بن الزبير -﵁- فاستتر الحارث خوفًا، ثم وفد على عبد الملك بن مروان بدمشق، فلم ير عنده ما يحب، فعاد إلى مكة وتوفي بها في نحو سنة ثمانين، جمع الدكتور يحيى الجبوري ما وجد من شعره في كتاب \"شعر الحارث بن خالد المخزومي\". \"الأعلام\" للزركلي ٢/ ١٥٤.\nومع الخلاف في رواية الشعر الشاهد فيه كلمة خلاف بمعنى: بعد.","vol":"16","page":415},{"text":"<span data-type=\"title\" id=toc-2486>٧٨ </span>- قول -﷿-: ﴿أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ﴾\nقال إبراهيم النخعي ومقاتل بن حيان والضحاك والسدي ويمان وابن زيد: دلوكها: غروبها، قال الشاعر:\nهذا مقام قدمي رباح ... غدوة حتى دلكت براح\nأي: غربت الشمس، وبراح اسم الشمس، مثل قطامِ، وحذامِ، ورقاشِ، ويروى: بِراح، بكسر الباء، يعني: أن الناظر يضع كفه على حاجبه من شعاعها لينظر ما بقي من غيابها (١)، ويقال: دلك (٢) النجم إذا غاب، قال ذو الرمة:\nمصابيح ليست باللواتي يقودها ... نجوم ولا بالآفلات الدوالك\nودليل هذا التأويل حديث عبد الله بن مسعود -﵁- أنه كان إذا غاب (٣) حاجب الشمس صلى المغرب وأفطر إن كان صائمًا،\n_________\n(١) في (أ): غبارها، وفي \"جامع البيان\" للطبري ١٥/ ١٣٦: غيارها.\nوقال الفراء: ورأيت العرب تذهب بالدلوك إلى غياب الشمس، أنشدني بعضهم:\nهذا مقام قدمي رباح ... ذبّب حتى دلكت براح\nيعني: الساقي ذبّب: طرد الناس براح، يقول: حتى قال بالراحة على العين فينظر هل غابت. \"معاني القرآن\" ٢/ ١٢٩.\n(٢) في (أ): ذلك، بالذال المعجمة.\n(٣) في (أ): غرب، وفي \"جامع البيان\" للطبري ١٥/ ١٣٤: كان إذا غربت الشمس صلى المغرب، ويفطر عندها إن كان صائمًا، ويقسم عليها يمينًا ما يقسمه على شيء من الصلوات بالله الذي لا إله إلا هو، إن هذِه الساعة لميقات هذِه الصلاة، ويقرأ فيها تفسيرًا من كتاب الله ﴿أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ﴾.","vol":"16","page":416},{"text":"ويحلف بالله الذي لا إله إلا الله: أن هذِه الساعة لميقات هذِه الصلاة، وهي التي قال الله تعالى: ﴿أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ﴾.\nوقال ابن عمر (١) وابن عباس (٢) وجابر بن عبد الله (٣) ﵃، وأبو العالية (٤) وعطاء وقتادة (٥) ومجاهد والحسن ومقاتل (٦) وجعفر بن محمد (٧) وعبيد بن عمير: دلوكها: زوالها، يدل عليه\n_________\n(١) أسند إليه الطبري قال: دلوكها: ميلها. \"جامع البيان\" ١٥/ ١٣٥.\n(٢) أسند إليه الطبري قال: دلوكها: زوالها. \"جامع البيان\" ١٥/ ١٣٥.\n(٣) أسند إليه الطبري: دعوت النبي -ﷺ- ومن شاء من أصحابه، فطعموا عندي، ثم خرجوا حين زالت الشمس، فخرج النبي -ﷺ- فقال: \"اخرج يا أبا بكر قد دلكت الشمس\". \"جامع البيان\" ١٥/ ١٣٧.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ٥/ ٧٢ فيمن حكى عنهم بهذا القول في تفسير الآية.\n(٥) تقدم ذكر عطاء بن أبي رباح وقتادة بن دعامة السدوسي، وقال الحافظ عبد الرزاق: أنبأنا معمر عن قتادة في قوله تعالى ﴿أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ﴾ قال: دلوكها: حين تزيغ عن بطن السماء و﴿غَسَقِ اللَّيْلِ﴾ صلاة المغرب ﴿وَقُرْآنَ الْفَجْرِ﴾ صلاة الفجر، قال قتادة: أما قوله ﴿كَانَ مَشْهُودًا﴾ فيقول: ملائكة الليل والنهار يشهدون تلك الصلاة.\nوبطريق ابن جريج قال: قلت لعطاء: ما دلوكها؟ قال: ميلها، قال: قلت: فما غسق الليل؟ قال: أوله حين يدخل. \"تفسير القرآن العظيم\" لعبد الرزاق ١/ ٣٨٤. وبطريق الطبري في \"جامع البيان\" ١٥/ ١٣٦، أخرج أثر قتادة باختصار، ونحوه عن مجاهد والحسن البصري، ﵏.\n(٦) ذكره ابن الجوزي مجملًا في \"زاد المسير\" ٥/ ٧٢.\n(٧) وقد أسند إليه الطبري في تفسير الآية: عن أبي جعفر محمد قال: لزوال الشمس. \"جامع البيان\" ١٥/ ١٣٦.","vol":"16","page":417},{"text":"حديث أبي مسعود عقبة بن عمرو -﵁- قال: قال رسول الله -ﷺ-: \"أتاني جبريل\" -﵇- لدلوك الشمس حين زالت، فصلى بي الظهر\" (١).\nوقال أبو برزة -﵁-: كان رسول الله -ﷺ- يصلي الظهر إذا زالت الشمس، ثم تلا: ﴿أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ﴾ (٢).\nوقال جابر بن عبد الله -﵄-: دعوت النبي -ﷺ- ومن شاء من أصحابه فطعموا عندي ثم خرجوا حين زالت الشمس، فخرج النبي -ﷺ- فقال: \"اخرج يا أبا بكر هذا حين (٣) دلكت الشمس\".\nوعلى هذا التأويل تكون الآية جامعة لمواقيت الصلوات (٤) كلها، فدلوك الشمس يتناول (٥) صلاة الظهر والعصر و﴿غَسَقِ اللَّيْلِ﴾ يتناول (٦) صلاتي العشاء. وتصديق هذا التفسير أن جبريل -﵇- حين علم رسول الله -ﷺ- مواقيت الصلاة إنما بدأ وصلاة الظهر.\n_________\n(١) روى الطبري هذا الحديث عن أبي مسعود -﵁- هكذا في \"جامع البيان\" ١٥/ ١٣٧. وذكره السيوطي في \"الدر المنثور\" ٤/ ٣٥٤ بقوله: وأخرج الطبري عن ابن مسعود -﵁- قال: قال رسول الله -ﷺ- قال: \"أتاني جبريل .. \" الحديث، وهذا سبق قلم؛ لأن الطبري أخرجه عن أبي مسعود الأنصاري -﵁-، لا عن ابن مسعود -﵁-.\n(٢) حديث أبي برزة -﵁- أيضًا أخرجه الطبري هكذا مرفوعًا في \"جامع البيان\" ١٥/ ١٣٧.\n(٣) عند الطبري: أخرج يا أبا بكر قد دلكت الشمس. المرجع نفسه.\nوهذِه الأحاديث المرفوعة الصريحة كافية في تفسير الآية، وتغنينا عن الأرجاز المعقدة، والأقوال الكثيرة.\n(٤) في (ز): الصلاة.\n(٥) من (م).\n(٦) من (م).","vol":"16","page":418},{"text":"[١٧٢٦] أخبرنا أبو الحسين أحمد بن محمد بن الخفاف (١) قراءة عليه، قال: أخبرنا أبو العباس محمد بن إسحاق بن إبراهيم السراج (٢)، قال: حدثنا عبد الله بن حمزة الزبيري (٣)، قال: حدثني عبد الله بن نافع (٤)، عن عمر بن عبد الرحمن بن أسيد (٥)، عن محمد بن عمار (٦)، (عن أبي هريرة -﵁-) (٧)، عن رسول الله - ﷺ - قال: \"جاءني جبريل -﵇- فصلى بي الظهر حين زاغت الشمس ثم جاءني فصلى بي العصر حين صار (٨) ظل كل شيء مثله، ثم صلى بي المغرب حين غربت الشمس، ثم صلى بي العشاء حين غاب\n_________\n(١) صحيح السماع والكتب، وهو شيخ صالح.\n(٢) إمام حافظ ثقة.\n(٣) عبد الله بن حمزة -أخو إبراهيم بن حمزة- الزبيري، روى عن عبد الله بن نافع الصائغ، وصدقة ابن بشير، وروى عنه ابن راهويه، ليس بمشهور، توفي بالمدينة سنة (٢٥٥ هـ).\nانظر \"الجرح والتعديل\" ٥/ ٣٩، \"تاريخ الإسلام\" للذهبي ١٩/ ١٧٦.\n(٤) عبد الله بن نافع بن أبي نافع الصائغ، ثقة صحيح الكتاب، في حفظه لين.\n(٥) عمر بن عبد الرحمن بن أسيد بن زيد بن الخطاب، ذكره ابن أبي حاتم في \"الجرح والتعديل\" ٦/ ١٢١، ولم يذكر فيه جرحًا ولا تعديلًا.\n(٦) محمد بن عمار بن سعد القرظ المؤذن، ذكره ابن حبان في \"الثقات\"، وروى له الترمذي، وقال الحافظ: مستور.\nانظر \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٢، \"الثقات\" لابن حبان ٥/ ٣٧٢، \"تهذيب الكمال\" للمزي ٢٦/ ١٦٥، \"تقريب التهذيب\" لابن حجر (٦١٦٥).\n(٧) ساقطة من (ز).\n(٨) في (ز): كان.","vol":"16","page":419},{"text":"الشفق، ثم جاءني فصلى بي الصبح حين طلع الفجر، ثم جاءني من الغد فصلى بي الظهر حين صار ظل كل شيء مثله، ثم صلى بي العصر حين صار ظل كل شيء مثليه، ثم صلى بي المغرب حين غربت الشمس، تم صلى بي العشاء حين ذهب ثلث الليل، ثم صلى بي الصبح حين أسفر، ثم قال: هذِه صلاة النبيين من قبلك (يا محمد) (١) فالزم\" (٢).\n[١٧٢٧] وأخبرنا أبو عبد الله الحسين بن محمد بن الحسين البيهقي (٣) بقراءتي عليه في داري، قال: أخبرنا أبو بكر أحمد بن محمد بن إسحاق (٤)، قال: أخبرنا أبو عبد الرحمن أحمد بن شعيب ابن علي (٥)، قال:\n_________\n(١) من (ز).\n(٢) [١٧٢٦] الحكم على الإسناد:\nفيه محمد بن عمار مستور، وفيه أيضًا من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الحاكم باختصار في \"المستدرك\" ١/ ١٩٤ ووافقه الذهبي على التصحيح.\nوأخرجه أبو داود في \"سننه\"، كتاب الصلاة، باب المواقيت (٣٩٣)، والترمذي في كتاب الصلاة، باب مواقيت الصلاة (١٤٩) نحوه من حديث ابن عباس -﵄- مرفوعًا، قال: \"أمَّني جبريل عند البيت مرتين .. \" الحديث. وقال الترمذي: وفي الباب عن أبي هريرة وبريدة وأبي مسعود وأبي سعيد وجابر وعمرو بن حزم والبراء وأنس -﵃-.\n(٣) ابن فنجويه الثقفي، كان ثقة صدوقًا، كثير الرواية للمناكير.\n(٤) ابن السني، حافظ ثقة.\n(٥) الإمام النسائي، الحافظ صاحب \"السنن\".","vol":"16","page":420},{"text":"أخبرنا يوسف بن (١) واضح (٢)، قال: حدثنا قدامة (٣) -يعني: ابن شهاب- عن برد (٤)، عن عطاء بن أبي رباح (٥) عن جابر بن عبد الله -﵄- أن جبريل أتى النبي -ﷺ- يعلمه (٦) مواقيت الصلاة فتقدم جبريل و(رسول الله) (٧) -ﷺ- خلفه والناس خلف رسول الله -ﷺ- فصلى الظهر حين زالت الشمس، وأتاه حين كان الظل مثل شخصه فصنع كما صنع، فتقدم جبريل -﵇- ورسول الله -ﷺ- خلفه والناس خلف رسول الله -ﷺ- فصلى العصر، ثم أتاه حين وجبت الشمس، فتقدم جبريل -﵇- ورسول الله -ﷺ- خلفه (والناس خلف رسول الله -ﷺ-) (٨) فصلى المغرب، ثم أتاه حين غاب الشفق فتقدم جبريل -﵇- ورسول الله\n_________\n(١) ليست في الأصل.\n(٢) يوسف بن واضح الهاشمي، أبو يعقوب البصري، المكتب، قال أبو حاتم: محله الصدق، ووثقه النسائي وابن حبان والحافظ. توفي حوالي سنة (٢٥٠ هـ).\nانظر \"الجرح والتعديل\" ٩/ ٢٣٢، \"الثقات\" لابن حبان ٩/ ٢٨٢، \"تهذيب الكمال\" للمزي ٣٢/ ٤٧١، \"التقريب\" (٧٨٩١).\n(٣) قدامة بن شهاب المازني، البصري، قال أبو زرعة: ليس به بأس، وقال أبو حاتم: محله عندي محل الصدق، وذكره ابن حبان في \"الثقات\".\nانظر \"الجرح والتعديل\" ٧/ ١٢٨، \"الثقات\" لابن حبان ٩/ ٢١، \"تهذيب الكمال\" للمزي ٢٣/ ٥٤٤، \"التقريب\" (٥٥٢٦).\n(٤) برد بن سنان، صدوق رمي بالقدر.\n(٥) ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٦) في (م): ليعلمه.\n(٧) في (م): النبي.\n(٨) ساقط من (ز).","vol":"16","page":421},{"text":"خلفه والناس خلف رسول الله -ﷺ- فصلى العشاء، ثم أتاه جبريل (١) حين انشق الفجر، فتقدم جبريل -﵇- ورسول الله -ﷺ- خلفه والناس خلف رسول الله -ﷺ- فصلى الغداة، ثم أتاه اليوم الثاني حين كان ظل الرجل مثل شخصه فصنع كما كان (٢) صنع بالأمس فصلى الظهر، ثم أتاه حين كان (٣) ظل الرجل مثل (٤) شخصه فصنع كما صنع بالأمس فصلى العصر، ثم أتاه حين وجبت الشمس فصنع كما صنع بالأمس فصلى المغرب، (فنمنا ثم قمنا ثم نمنا) (٥) ثم قمنا، فأتاه فصنع كما صنع بالأمس فصلى (٦) ثم حين امتد الفجر وأصبح (٧) والنجوم بادية مشتبكة فصنع كما صنع بالأمس فصلى الغداة، ثم قال: \"ما بين هاتين الصلاتين وقت\" (٨).\n_________\n(١) من (ز).\n(٢) من (م).\n(٣) في (ز): صار.\n(٤) في (م): مثلي.\n(٥) في (ز): فنمنا ثم نمنا ثم نمنا.\n(٦) في (ز): صلى.\n(٧) ساقطة من (م).\n(٨) [١٧٢٧] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nالحديث أخرجه النسائي بسنده وبلفظه في \"المجتبي\"، كتاب الصلاة، آخر وقت العصر ١/ ٢٥٥ - ٢٥٧.","vol":"16","page":422},{"text":"[١٧٢٨] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا محمد بن يعقوب (٢)، قال: حدثنا بحر بن نصر أبو عبد الله (٣)، قال: قرئ على عبد الله بن رجب (٤)، أخبرك عبد الله بن سالم بن عبد الله بن عمر بن الخطاب (٥) -﵄- عن عبد الرحمن بن الحارث المخزومي (٦)، عن نافع بن جبير بن مطعم (٧) عن عبد الله بن عباس -﵄- أن رسول الله -ﷺ- قال: \"أتاني جبريل عند باب الكعبة مرّتين فصلى (٨) بي الظهر حين كان الفيء مثل الشراك، ثم صلى بي (٩) العصر حين كان (ظل كل شيء بقدر طوله) (١٠) ثم صلي بي المغرب حين حين أفطر الصائم، ثم صلى بي (١١) العشاء حين غاب الشفق، ثم صلى\n_________\n(١) أبو محمد الأصبهاني الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو العباس الأصم، ثقة.\n(٣) أبو عبد الله الخولاني -مولاهم- المصري، ثقة.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) عبد الرحمن بن الحارث بن عبد الله بن عياش بن أبي ربيعة المخزومي المدني، صدوق له أوهام، وقال ابن معين: صالح، وقال أبو حاتم: شيخ، ووثقه ابن حبان وابن سعد، توفي سنة (١٤٣ هـ).\nانظر \"التاريخ الكبير\" للبخاري ٥/ ٢٧١، \"الجرح والتعديل\" ٥/ ٢٢٤، \"الثقات\" لابن حبان ٧/ ٦٩، \"تهذيب الكمال\" للمزي ١٧/ ٣٧، \"التقريب\" (٣٨٣١).\n(٧) أبو محمد النوفلي المدني، ثقة، فاضل.\n(٨) في (ز): صلى.\n(٩) ساقطة من (ز).\n(١٠) في (ز): كل شيء بقدر ظله.\n(١١) ساقطة من (ز).","vol":"16","page":423},{"text":"بي (١) الصبح حين حرم الطعام والشراب على الصائم، ثم صلى بي الظهر في المرة الآخرة حين كان ظل كل شيء مثله، ثم صلى بي العصر حين كان ظل كل شيء مثليه، ثم صلى بي المغرب للوقت الأول -لم يؤخرها-، ثم صلى العشاء الآخرة حين ذهب ثلث الليل، ثم صلى الصبح حين أسفر، ثم التفت فقال: \"يا محمد! هذا وقت الأنبياء -﵈- من قبلك، والوقت فيما بين هذين الوقتين\" (٢).\n﴿إِلَى غَسَقِ اللَّيْلِ﴾ إلى (٣) إقباله بظلامه (فيدخل في هذا صلاة الظهر والعصر والمغرب والعشاء و) (٤).\n_________\n(١) ساقطة من (ز).\n(٢) [١٧٢٨] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وفيه من لم أجده، وعبد الرحمن بن الحارث له أوهام.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ١/ ١٩٣، وأبو داود كتاب الصلاة، باب المواقيت (٣٩٣) كلاهما بطريق سفيان عن عبد الرحمن بن الحارث، عن حكيم ابن الحارث، عن حكيم، عن نافع .. الخ. والترمذي أبواب الصلاة، باب ما جاء في مواقيت الصلاة، بطريق هناد عن عبد الرحمن بن أبي الزناد، عن عبد الرحمن ابن الحارث، عن حكيم بن حكيم، عن نافع، وكذلك غيرهم، لم يذكر أحدهم عبد الله بن سالم بن عبد الله بن عمر -﵄- قبل عبد الرحمن بن الحارث، والسند في المراجع المذكورة متصل دون إدراج عبد الله بن رجب وعبد الله بن سالم -ولم أجدهما-، فلا يظهر وجه لما تكلفه الثعلبي.\n(٣) ساقطة من (م).\n(٤) من (م).","vol":"16","page":424},{"text":"قال ابن عباس -﵄-: هو (١) بدوّ الليل.\nوقال قتادة: صلاة المغرب (٢).\nوقال مجاهد (٣): غروب الشمس.\nوقال أبو عبيدة (٤): سواده، قال ابن قيس (٥) الرقيات:\nإن هذا الليل قد غسقا ... واشتكيت الهمّ والأرقا (٦)\nوقد غسق يغسق غسوقًا ﴿وَقُرْآنَ الْفَجْرِ﴾ صلاة الفجر، سمى الصلاة قرآنًا؛ لأنها لا تجوز إلا بالقرآن، وقيل: يعني بقرآن الفجر ما يقرأ به في صلاة الفجر، وانتصاب (٧) القرآن من وجهين: أحدهما: أنه عطف على الصلاة، أي: وأقم صلاة الفجر، قاله الفراء.\n_________\n(١) من (م). وقد أسند الطبري هذا المعني إلى عبد الله بن عباس ﵄، وكذلك إلى عكرمة وقتادة ﵏ في \"جامع البيان\" ١٥/ ١٣٨.\n(٢) في المرجع نفسه: بدو الليل لصلاة المغرب.\n(٣) كذلك أسند إليه الطبري في المرجع نفسه.\n(٤) في (م): أبو عبيد، والصحيح أنه أبو عبيدة معمر بن المثني، وذكر ذلك في \"مجاز القرآن\" ١/ ٣٨٨.\n(٥) في (م): قيس بن الرقيات، والصحيح أنه عبيد بن قيس بن شريح بن مالك من بني عامر بن لؤي.\n(٦) الشاهد في صدر البيت كلمة غسق -زيد الألف بعدها للضرورة الشعرية- بمعنى أظلم، والأرق: السهر، وبابه طرب، والأرقان، لغة من اليرقان، وهو داء يصيب الناس، وآفة تصيب الزرع. \"مختار الصحاح\" للرازي (أرق) (ص ٦).\n(٧) في (م): انتصب.","vol":"16","page":425},{"text":"وقال أهل البصرة: على الإغراء، أي: عليك بقرآن الفجر (١).\nوقال بعضهم (٢): قرآن الفجر: اجتماعه و(تبيانه، وحينئذ يكون) (٣) مجازه: أقم الصلاة لدلوك الشمس ولقرآن الفجر.\n﴿إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾ يشهده ملائكة الليل وملائكة النهار (٤)، ينزل هؤلاء ويصعد هؤلاء، فهو في آخر ديوان الليل وأول ديوان النهار.\nوفي هذِه الآية دليل واضح على تعلق وجوب الصلاة في أول الوقت، واستحباب الغلس في صلاة الفجر (٥).\n[١٧٢٩] أخبرنا أبو سعيد محمد بن عبد الله بن حمدون (٦) وأبو محمد عبد الله بن حامد (٧)، قالا: حدثنا أحمد بن محمد بن\n_________\n(١) هكذا ذكر العكبري في كتابه \"إملاء ما من به الرحمن\" ٢/ ٩٥.\n(٢) نسب النحاس -تعليقًا- إلى ابن عباس ﵄ أنه قال: ﴿غَسَقِ اللَّيْلِ﴾ اجتماع الليل وظلمته. \"معاني القرآن\" للنحاس ٤/ ١٨٢.\n(٣) في (أ): بيانه فحينئذ يكون، وفي (م): تبيانه، وحينئذ.\n(٤) أخرج الشيخان عن أبي هريرة -﵁- مرفوعًا قال: \"يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار، وبجتمعون في صلاة الفجر وصلاة العصر، ثم يعرج الذين باتوا فيكم فيسألهم ربهم -وهو أعلم بهم-: كيف تركتم عبادي؟ فيقولون: تركناهم وهم يصلون، وأتيناهم وهم يصلون\".\n(٥) كذلك ذكر جابر -﵁- حينما سئل عن صلاة النبي -ﷺ- فقال: كان يصلي الظهر بالهاجرة، والعصر والشمس حية، والمغرب إذا وجبت، والعشاء إذا أكثر الناس عجل، وإذا قلوا أخر، والصبح بغلس. متفق عليه.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) الوزان، لم يذكر بجرح أو تعديل.","vol":"16","page":426},{"text":"الحسن (١) قال: حدثنا محمد بن يحيى (٢) قال: حدثنا عبد الرزاق (٣) عن معمر (٤)، عن الزهري (٥)، عن أبي سلمة (٦)، عن أبي هريرة -﵁- قال: قال رسول الله -ﷺ-: \"فضل صلاة الجميع على صلاة الفذ خمس وعشرون درجة (٧) ويجتمع ملائكة الليل وملائكة النهار في صلاة الفجر\" (٨) قال (٩): يقول أبو هريرة -﵁-: اقرءوا إن شئتم: ﴿وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا﴾.\n\n<span data-type=\"title\" id=toc-2487>٧٩ </span>- قوله -﷿- ﴿وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ﴾\nأي: قم بعد نومك وصلّ بالقرآن (١٠).\n_________\n(١) ابن الشرقي، ثقة مأمون.\n(٢) الذهلي النيسابوري، ثقة، حافظ جليل.\n(٣) الصنعاني، ثقة حافظ.\n(٤) ابن راشد، ثقة ثبت فاضل.\n(٥) محمد بن مسلم بن شهاب، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٦) ابن عبد الرحمن بن عوف، ثقة مكثر.\n(٧) في (م): صلاة.\n(٨) [١٧٢٩] الحكم على الإسناد:\nفيه شيخا المصنف لم يذكر بجرح أو تعديل لكن الحديث صحيح.\nالتخريج:\nأخرجه البخاري كتاب الأذان، باب فضل صلاة الفجر في جماعة (٦٤٨) مرفوعًا بلفظ: \"تفضل صلاة الجميع صلاة أحدكم وحده بخمس وعشرين جزءًا، وتجتمع ملائكة .. \" الخ.\n(٩) زيادة من (أ)، لكن في \"صحيح البخاري\": ثم.\n(١٠) من (م).","vol":"16","page":427},{"text":"وقال المفسرون (١): لا يكون التهجد إلا بعد النوم، يقال: تهجد، إذا سهر، (وهجد، إذا نام. وقال بعض أهل اللغة: تهجد، إذا نام، وتهجد، إذا سهر) (٢)، وهو من الأضداد.\nوروى حميد بن عبد الرحمن بن عوف عن رجل من الأنصار أنه كان مع رسول الله -ﷺ- في سفر فقال: لأنظرن (٣) كيف يصلي النبي -ﷺ- قال (٤): فنام رسول الله -ﷺ-، ثم استيقظ فرفع رأسه إلى السماء فتلا أربع آيات من آخر سورة آل عمران ﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ﴾ الآيات (٥)، ثم أهوى (بيده إلى القربة) (٦) فأخذ سواكًا\n_________\n(١) روى الطبري عن علقمة والأسود بن يزيد أنهما قالا: التهجد بعد نومة، وإلى الحجاج بن عمر أنه قال: إنما التهجد بعد رقدة.\n(٢) ذكر في (م) مكان هذِه العبارة: قال الفراء: تهجدت: سهرت، وهجدت: نمت.\n(٣) عند النسائي في \"المجتبى\" بطريق محمد بن سلمة إلى الزهري قال: حدثني حميد أن رجلًا من أصحاب النبي -ﷺ- قال: قلت وأنا في سفر مع رسول الله -ﷺ-: والله لأرقبن رسول الله -ﷺ- حتى أرى فعله، فلما صلى العشاء -وهي العتمة- اضطجع هويًا من الليل ثم استيقظ فنظر في الأفق فقال: ﴿رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا سُبْحَانَكَ﴾ حتى بلغ ﴿إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ﴾ ثم أهوى رسول الله -ﷺ- إلى فراشه فاستل منه سواكًا ثم أفرغ في قدح من إداوة عنده ماء فاستن، ثم قام فصلى حتى قلت: قد صلى قدر ما نام، ثم اضطجع حتى قلت: قد نام قدر ما صلى، ثم استيقظ ففعل كما فعل أول مرة وقال مثل ما قال، ففعل رسول الله -ﷺ- ثلاث مرات قبل الفجر. \"سنن النسائي\"، كتاب قيام الليل، باب بأي شيء يستفتح صلاة الليل؟ ٣/ ٢١٣.\n(٤) ساقطة من (م).\n(٥) في (أ): الآية.\n(٦) عند الطبري في \"جامع البيان\" ١٥/ ١٤٢: ثم أهوى إلى القربة، وفي (م): أهوى بيده إلى قربة، وفي \"سنن النسائي\": إلى فراشه فاستل منه سواكًا.","vol":"16","page":428},{"text":"فاستن به، ثم توضأ، ثم صلى، ثم نام، ثم استيقظ فصنع كصنيعه (١) أول مرة (٢).\nويرون أن التهجد الذي أمر الله تعالى به إنبيه -ﷺ-) (٣) ﴿نَافِلَةً لَكَ﴾ قال ابن عباس (٤) -﵄-: خاصة لك.\nوقال مقاتل بن حيان: كرامة لك، وعطاء (٥) لك.\n_________\n(١) في (م): كما صنع.\n(٢) ونحوه عند الطبري في \"جامع البيان\" ١٥/ ١٤٢، ولكن سياق النسائي أتم.\n(٣) من (م)، وفيها أيضًا: وعن عروة عن عائشة -﵂- أن رسول الله - ﷺ - كان يصلي فيما بين أن يفرغ من صلاة العشاء إلى الفجر إحدى عشرة ركعة، يسلم من كل ركعتين، ويوتر بواحدة، فيسجد السجدة من ذلك قدر ما يقرأ أحدكم خمسين آية قبل أن يرفع رأسه، فإذا سكت المؤذن من صلاة الفجر وتبين له الفجر قام فركع ركعتين خفيفتين، ثم اضطجع على شقه الأيمن حتى يأتيه المؤذن للإقامة فيخرج.\nوعن ابن عباس -﵄- قال: بت عند خالتي ميمونة ورسول الله -ﷺ- عندها ليلة، فتحدث النبي -ﷺ- مع أهله ساعة ثم رقد، فلما كان ثلث الليل الآخر أو نصفه قعد فنظر إلى السماء ثم قرأ .. \" وأعظم لي نورًا\". وحديث عروة عن عائشة متفق عليه: البخاري كتاب الآذان، باب من انتظر الإقامة (٦٢٦)، ومسلم كتاب الصلاة، باب صلاة الليل .. (٧٣٦)، وحديث ابن عباس -﵄- أيضًا متفق عليه، ومذكور في اللؤلؤ والمرجان، كتاب صلاة المسافرين، باب الدعاء في صلاة الليل وقيامه (٤٣٧).\n(٤) أسند إليه الطبري وابن أبي حاتم أنه قال: يعني خاصة للنبي -ﷺ-، أمر بقيام الليل وكتب عليه. \"جامع البيان\" ١٥/ ١٤٢، \"تفسير القرآن العظيم\" ٧/ ٢٣٤٢ (١٣٣٦٥)، وهي رواية العوفي عنه.\n(٥) في (م): عطية، ولم أجد أحدًا أسند قوله.","vol":"16","page":429},{"text":"و(روي) (١) عن ابن عباس -﵄- أيضًا (٢): فريضة لك، وقال: أمر رسول الله -ﷺ- بقيام الليل (وكتب عليه وحده خاصة) (٣)، ويكون معنى النافلة على هذا القول: فريضة فرضها الله عليك، فضلا لك عن الفرائض التي فرضها (٤) عليك وزيادة لك (٥).\nوقال قتادة (٦) والفراء (٧): تطوعًا وفضيلة لك، (قال بعض العلماء) (٨): كانت صلاة الليل فرضًا عليه في الابتداء، ثم رخص له في تركها فصار ذلك نافلة (٩).\n_________\n(١) من (م).\n(٢) من (أ).\n(٣) في (أ): خاصة وكتب عليه.\n(٤) في (م): فرض الله.\n(٥) من (م).\n(٦) قال الحافظ عبد الرزاق: أنبأنا معمر عن قتادة في قوله تعالى ﴿نَافِلَةً لَكَ﴾ لَكَ قال: تطوعًا وفضيلة لك. \"تفسير القرآن العظيم\" ١/ ٣٨٦، وأسنده الطبري في \"جامع البيان\" ١٥/ ١٤٣، وابن أبي حاتم فيما تقدم (١٣٣٦٦).\n(٧) قال الفراء في \"معاني القرآن\" ٢/ ١٢٩: قول الله ﴿نَافِلَةً لَكَ﴾ ليست لأحد نافلة إلا للنبي -ﷺ-؛ لأنه ليس من أحد إلا يخاف على نفسه، والنبي -ﷺ- قد غفر له ما تقدم من ذنبه وما تأخر، فعمله نافلة.\n(٨) في (م): وقيل.\n(٩) وفي هذا المعنى حديث سعد بن هشام في سؤاله أم المؤمنين عائشة ﵂ فقلت: أنبئيني عن قيام رسول الله -ﷺ-؟ فقالت: ألست تقرأ ﴿يَاأَيُّهَا الْمُزَّمِّلُ (١)﴾؟ قلت: بلى، قالت: فإن الله -﷿- افترض قيام الليل في أول هذِه السورة فقام نبي الله -ﷺ- وأصحابه حولا، وأمسك الله خاتمتها اثني عشر شهرًا في السماء، حتى أنزل الله في آخر هذِه السورة التخفيف، فصار قيام الليل تطوعًا =","vol":"16","page":430},{"text":"وقال مجاهد (١): النافلة للنبي -ﷺ- خاصة (زيادة في الدرجات) (٢) من أجل (أن الله غفر) (٣) له ما تقدم من ذنبه وما تأخر.\nفما عمل من عمل سوى المكتوبة (فهي نافلة له من أجل أنه لا يعمل ذلك في كفارة الذنوب فهي نوافل له) (٤) وزيادة؛ (لأن أصل النافلة الزيادة، وفرائضه مقبولة) (٥) والناس يعملون ويصلون (٦) ما سوى المكتوبة لذنوبهم في كفارتها (ولأنهم يخافون ألا تقبل فرائضهم) (٧) فليست للناس نوافل.\nقوله -﷿-: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾\nقال أهل التأويل: عسى ولعل من الله واجبتان (٨)، (لأنه لا يدع أن يفعل بعباده ما أطعمهم فيه من الجزاء على طاعتهم) (٩)، لأنه ليس من\n_________\n= بعد فريضة .. الحديث أخرجه الإمام مسلم في \"الصحيح\"، كتاب صلاة المسافرين، باب جامع صلاة الليل (٧٤٦).\n(١) أسند إليه الطبري في \"جامع البيان\" نحوه ثم بين وجه فساده.\n(٢) من (م).\n(٣) في (أ): أنه غفر.\n(٤) في (م): فهو نافلة له؛ لأنه لا يعمل في كفارة الذنوب، وفي (ز): فهو نافلة له من أجل أنه لا يعمل ذلك كفارة للذنوب، فهي نوافل.\n(٥) من (م).\n(٦) من (م).\n(٧) من (م).\n(٨) في (أ)، (ز): واجبان.\n(٩) ساقط من (م).","vol":"16","page":431},{"text":"صفته الغرور، (ولو أن قائلًا قال) (١) لآخر: (تعاهدني والزمني) (٢) لعلي أنفعك، فلزمه ولم ينفعه مع إطعامه (فيه ووعده لـ) (٣) كان غارًّا له، وتعالى (٤) الله عن ذلك (٥).\nوأما المقام المحمود فهو المقام الذي يشفع فيه لأمته يحمده فيه (جميع الأولين والآخرين) (٦).\n_________\n(١) في (م): فلو قال قائل.\n(٢) في (م): يعاهدني.\n(٣) من (أ).\n(٤) في (م): ويتعالى.\n(٥) هذا تلخيص لكلام الطبري في تفسير الآية حيث قال: وعسى من الله واجبة، وإنما وجه قول أهل العلم: عسى من الله واجبة لعلم المؤمنين أن الله لا يدع أن يفعل بعباده ما أطمعهم فيه من الجزاء على أعمالهم والعوض على طاعتهم إياهم، ليس من صفته الغرور، ولا شك أنه قد أطمع من قال ذلك له في نفعه إذا هو تعاهده ولزمه، فإن لزم المقول له ذلك وتعاهده ولزمه، فإن لزم المقول له ذلك وتعاهده ثم لم ينفعه ولا سبب يحول بينه وبين نفعه إياه مع الإطماع الذي تقدم منه لصاحبه على تعاهده إياه ولزومه، فإنه لصاحبه غار بما كان من إخلافه إياه فيما أطمعه فيه لقوله الذي قال له، وإذ كان ذلك كذلك وكان غير جائز أن يكون جل ثناؤه من صفته الغرور لعباده صح ووجب أن كل ما أطمعهم فيه من طمع على طاعته أو على فعل من الأفعال أو أمر أو نهي أمرهم به أو نهاهم عنه، فإنه موف لهم به، وإنه منه كالعدة التي لا يخلف الوفاء بها، قالوا: عسى ولعل من الله واجبة.\nوتأويل الكلام: أقم الصلاة المفروضة يا محمد في هذِه الأوقات التي أمرتك بإقامتها فيها، ومن الليل فتهجد فرضًا فرضته عليك، لعل ربك أن يبعثك يوم القيامة مقامًا تقوم فيه محمودًا تحمد وتغبط فيه. \"جامع البيان\" ١٥/ ١٤٣.\n(٦) في (أ)، (ز): الأولون والآخرون.","vol":"16","page":432},{"text":"[١٧٣٠] أخبرنا عبد الله بن حامد (١)، قال: أخبرنا أحمد بن محمد ابن يحيى (٢)، قال: أخبرنا أحمد بن نجدة (٣)، قال: حدثنا الحماني (٤)، قال: حدثنا أبو بكر بن عياش (٥)، عن عاصم بن أبي النجود (٦)، عن زرّ (٧)، عن عبد الله (بن مسعود) (٨) -﵁- قال: قال رسول الله -ﷺ-: \"لو كنت متخذًا أحدًا (٩) خليلًا لاتخذت ابن أبي قحافة خليلًا، ولكن صاحبكم خليل الله (١٠) \" ثم قرأ: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ (١١).\n_________\n(١) أبو محمد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو حامد العبيدي، قال الخليلي، ثقة مأمون.\n(٣) العريان، أبو الفضل الهروي، من الثقات.\n(٤) يحيى بن عبد الحميد الحماني، حافظ إلا أنه متهم بسرقة الأحاديث.\n(٥) أبو بكر بن عياش بن سالم، ثقة، عابد، إلا أنه لما كبر ساء حفظه وكتابه صحيح.\n(٦) صدوق له أوهام، حجة في القراءة.\n(٧) زر بن حبيش، أبو مريم الأسدي، ثقة جليل.\n(٨) من (م)، وهو الصحابي المشهور.\n(٩) من (أ).\n(١٠) في (ز): الرحمن.\n(١١) [١٧٣٠] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، ويحيى الحماني متهم بسرقة الأحاديث.\nالتخريج:\nوقد أخرج الإمام مسلم هذا الحديث كتاب فضائل الصحابة، باب من فضائل أبي بكر الصديق (٢٣٨٣) برواية عبد الله بن مسعود -﵁بعدة طرق إلى قوله -﵇-: \"ولكن صاحبكم خليل الله\" أي: بدون قوله ثم قرأ.","vol":"16","page":433},{"text":"[١٧٣١] وأخبرنا أبو صالح بن أبي الحسن البيهقي (١)، قال: حدثنا أبو حاتم مكي بن عبدان (٢)، قال: حدثنا أبو الأزهر (٣)، قال: حدثنا روح (٤)، قال: حدثنا شعبة (٥)، قال: سمعت أبا إسحاق (٦) يقول: سمعت صلة بن زفر (٧) يقول (٨): حدثنا حذيفة بن اليمان -﵁- قال: يجمع الناس (٩) في صعيد واحد (فلا تكلم نفس) (١٠) فيكون أول مدعو محمد -ﷺ- فيقول: \"لبيك وسعديك والخير في يديك، والشر ليس إليك، والمهدي (١١) من هديت، وعبدك بين يديك وبك وإليك، لا ملجأ ولا منجا منك إلا إليك، تباركت وتعاليت سبحانك رب البيت\" فذلك قوله تعالى ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ (١٢).\n_________\n(١) شعيب بن محمد، مستور من أهل النواحي.\n(٢) المحدث الثقة المتقن.\n(٣) أحمد بن الأزهر، صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٤) ابن عبادة، ثقة فاضل له تصانيف.\n(٥) ابن الحجاج، ثقة حافظ متقن.\n(٦) عمرو بن عبد الله بن عبيد، أبو إسحاق السبيعي، ثقة مكثر عابد اختلط بأخرة.\n(٧) صلة بن زفر العبسي الكوفي ثقة جليل.\n(٨) من (أ).\n(٩) في (م): يجمع الله الأولين والآخرين.\n(١٠) في (م): فلا يتكلم أحد.\n(١١) في (ز)، (م): المهتدي.\n(١٢) [١٧٣١] الحكم على الإسناد:\nفيه شيخ المصنف مستور. =","vol":"16","page":434},{"text":"[١٧٣٢] وأخبرنا عبد الله بن حامد الوزان (١)، قال: حدثنا مكي بن عبدان (٢)، قال: حدثنا عبد الله ابن هاشم بن حيان (٣)، قال: حدثنا يحيى بن سعيد القطان (٤)، قال: حدثنا سعيد بن أبي عروبة (٥)، قال: حدثنا قتادة (٦) عن أنس بن مالك -﵁عن النبي -ﷺ- قال: \"يجتمع (٧) المؤمنون يوم القيامة فيلهمون فيقولون: لو استشفعنا إلى ربنا فأراحنا (٨) من مكاننا، فيأتون آدم -﵇- فيقولون: يا آدم! أنت (أبو الناس) (٩) خلقك الله بيده (ونفخ فيك من روحه) (١٠) وأسجد لك\n_________\n= التخريج:\nالحديث أخرجه الحاكم في \"المستدرك\" ٢/ ٣٦٣ بسنده إلى أبي إسحاق السبيعي عن صلة بن زفر عن حذيفة -﵁سمعته يقول في قوله -﷿-: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ قال: يجمع الناس في صعيد واحد يسمعهم الداعي وينفذهم البصر، حفاة عراة كما خلقوا، سكوتًا لا تتكلم نفس إلا بإذنه، قال: فينادي محمد فيقول: \"لبيك .. سبحان رب البيت\"، فذلك المقام المحمود الذي قال الله ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾.\n(١) أبو محمد الأصبهاني، لم يذكر بجرح أو تعديل.\n(٢) المحدث الثقة المتقن.\n(٣) عبد الله بن هاشم العبدي، أبو عبد الرحمن الطوسي، ثقه.\n(٤) يحيى بن سعيد بن فروخ، أبو سعيد القطان ثقة متقن حافظ إمام قدوة.\n(٥) ثقة حافظ أثبت الناس في قتادة.\n(٦) ابن دعامة، ثقة ثبت.\n(٧) في (أ): يجمع.\n(٨) في (أ): أزاحنا -بالزاي المعجمة- عن مكاننا، وعند مسلم: يريحنا.\n(٩) في (م): أبو البشر.\n(١٠) من (م).","vol":"16","page":435},{"text":"ملائكته (وأسكنك الجنة) (١) وعلمك أسماء كل شيء، فاشفع لنا إلى ربك حتى (٢) يريحنا من مكاننا هذا! فيقول لهم: لست (هناكم، و) (٣) يذكر ذنبه الذي أصاب، فيستحيي من ربه، ولكن ائتوا نوحًا، فإنه أول رسول أبتعثه (٤) الله -﷿- إلى أهل الأرض، فيأتون نوحًا -﵇- فيقول: لست هناك، ويذكر خطيئته (وسؤاله ربه -﷿- ما ليس له به علم) فيستحيي (ربه منها) (٥)، ولكن ائتوا إبراهيم (خليل الرحمن)، فيأتون (إبراهيم -﵇-) (٦) فيقول: لست هنالك (٧) ولكن ائتوا موسى عبدًا (كلمه الله تعالى وآتاه التوراة) فيأتون موسى -﵇-، فيقول: ليست (هناك، ويذكر لهم النفس التي قتل بغير نفس فيستحيي ربه منها) (٨)، ولكن ائتوا عيسى عبد الله ورسوله (وكلمة الله وروحه) (٩)، فيأتون عيسى -﵇- فيقول: لست هناكم (١٠)، ولكن ائتوا محمدًا -ﷺ- عبدًا\n_________\n(١) من (م).\n(٢) ساقطة من (أ).\n(٣) في (أ): هناك فـ.\n(٤) في (أ)، (ز): أول الرسل.\n(٥) في (أ): من ربه من ذلك، وفي (ز): ربه من ذلك.\n(٦) لم يذكر في (ز).\n(٧) في (م): هناك، وفي \"معالم التنزيل\" للبغوي ٥/ ١١٨: ويذكر كذبات كذبهن.\n(٨) في (أ): ويذكر النفس التي قتل بغير نفس، فيستحيي ربه من ذلك، وفي (م): التي قتل، فيستحيي ربه منها.\n(٩) في (م): وكلمته التي ألقاها إلى مريم وروح منه.\n(١٠) في (أ): هنالك، وفي (م): هناك، والمثبت من (ز).","vol":"16","page":436},{"text":"غفر الله له ما تقدم من ذنبه وما تأخر، فيأتونني (فأقوم وأمشي بين سماطين من المؤمنين حتى) (١) أستأذن على ربي فيؤذن لي، فإذا رأيت ربي وقعت (أو خررت) (٢) ساجدًا لربي، فيدعني ما شاء الله أن يدعني، (ثم يقال لي: يا محمد!) (٣) ارفع رأسك، وقل تسمع، (وسل تعطه، واشفع تشفع) (٤) فأرفع رأسي فأحمده بتحميد يعلمنيه، ثم أشفع (فيحد لي حدًّا) (٥) فأدخلهم الجنة، ثم أعود إليه الثانية، فإذا رأيت ربي وقعت أو خررت ساجدًا لربي فيدعني ما شاء الله أن يدعني، ثم يقال لي: يا محمد! ارفع رأسك، قل تسمع، وسل تعطه، واشفع تشفع، فأرفع رأسي فأحمده بتحميد يعلمنيه، ثم أشفع، فيحد لي حدًّا، فأدخلهم الجنة، ثم أعود إليه الثالثة، فإذا رأيت ربي وقعت -أو خررت- ساجدًا لربي (٦) فيدعني ما شاء الله أن يدعني ثم يقال: ارفع يا محمد رأسك! قل تسمع، وسل تعطه، واشفع تشفع، فأرفع رأسي فأحمده (٧) بتحميد يعلمنيه، ثم أشفع، فيحد لي حدًّا فأدخلهم الجنة، (ثم أعود إليه الرابعة فأقول: يا رب!\n_________\n(١) زيادة تفرد بها المصنف، وليست عند مسلم ولا عند البغوي، وذكرها ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٥٩ - بين الفواصل من قول الحسن.\n(٢) ساقطة من (م).\n(٣) في (أ): ثم يقال ارفع رأسك، وفي (ز): ثم يقال لي: ارفع رأسك.\n(٤) في (م): واشفع تشفع، وسل تعط.\n(٥) في (م): فأحد لي حدًّا.\n(٦) من (أ)، (ز)، ولكن في (م): له.\n(٧) في (أ): وأحمده.","vol":"16","page":437},{"text":"ما) (١) بقي إلا من حبسه القرآن\" (٢).\nفحدثنا أنس بن مالك -﵁- أن النبي -ﷺ- قال: \"فيخرج من النار من قال: لا إله إلا الله، وكان في قلبه من الخير ما يزن شعيرة، ثم يخرج من النار من قال لا إله إلا الله، وكان في قلبه ما يزن برّة\" (٣).\n[١٧٣٣] وأخبرنا (أبو محمد) (٤) عبد الله بن حامد (٥)، قال:\n_________\n(١) قال: وزاد البغوي في \"معالم التنزيل\" بعد قوله \"فأدخلهم الجنة\": قال قتادة: وقد سمعته يقول: فأخرج فأخرجهم من النار وأدخلهم الجنة حتى ما بقي في النار إلا من حبسه القرآن، أي: وجب عليه الخلود، ثم تلا هذِه الآية: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ قال: وهذا المقام المحمود الذي وعده نبيكم. \"معالم التنزيل\" ٥/ ١١٩.\n(٢) [١٧٣٣] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nزاد البخاري: ووجب عليه الخلود، وعند مسلم انتهى إلى قوله: حبسه القرآن، وهو من رواية سعيد عن قتادة، عن أنس -﵁- مرفوعًا في \"صحيح البخاري\" كتاب التفسير، باب قول الله ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾ (٤٤٧٦)، وأخرجه مسلم برواية أبي عوانة عن قتادة، عن أنس -﵁- مرفوعًا في \"صحيحه\"، كتاب الإيمان، باب أدنى أهل الجنة منزلة فيها (١٩٣).\n(٣) هكذا ذكره الإمام أحمد بالسياق المذكور. وزاد في آخره: \"ثم يخرج من النار من قال: لا إله إلا الله، وكان في قلبه من الخير ما يزن ذرة\". \"المسند\" ٣/ ١١٦، وفصل الإمام البخاري آخر الحديث هكذا في كتاب الإيمان، باب زيادة الإيمان ونقصانه (٤٤).\n(٤) من (أ).\n(٥) الوزان، لم يذكر بجرح أو تعديل.","vol":"16","page":438},{"text":"أخبرنا مكي بن عبدان (١)، قال: حدثنا محمد بن يحيى (٢)، قال: حدثنا أبو نعيم (٣)، قال: حدثنا أبو عاصم -وهو محمد بن أيوب الثقفي (٤) - قال: حدثنا يزيد بن صهيب (٥) الفقير، قال: كنت قد شغفني رأي من رأي الخوارج، وكنت رجلًا شابًّا، فخرجنا في عصابة ذوي عدد نريد الحج، ثم نخرج (٦) على الناس، قال (٧): فمررنا على المدينة، (فإذا جابر بن عبد الله -﵄-) (٨) يحدث القوم عن رسول الله -ﷺ-، (وهو جالس إلى سارية، وإذا هو قد ذكر) (٩) الجهنميين، فقلت له: يا صاحب رسول الله! ما هذا الذي (١٠) تحدثون، والله تعالى يقول: ﴿رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾ (١١) وقال: ﴿كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا أُعِيدُوا\n_________\n(١) المحدث الثقة المتفن.\n(٢) الذهلي، ثقة حافظ جليل.\n(٣) الفضل بن دكين، ثقة ثبت.\n(٤) محمد بن أبي أيوب -ويقال: ابن أيوب- الثقفي، أبو عاصم الكوفي، ثقة جمع من الأئمة، وقال الحافظ: صدوق، روى له مسلم.\nانظر \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٩٨، \"تهذيب الكمال\" للمزي ٢٤/ ٥٠٨، \"تقريب التهذيب\" لابن حجر (٥٧٥٣).\n(٥) ثقة.\n(٦) في (أ): خرجنا.\n(٧) من (ز).\n(٨) في (م): بجابر بن عبد الله وهو.\n(٩) ساقط من (م).\n(١٠) في (أ): الحديث.\n(١١) آل عمران: ١٩٢.","vol":"16","page":439},{"text":"فِيهَا﴾ (١) فقال لي: يا فتى! تعرف (٢) القرآن؟ قلت: نعم، (قال: فهل وجدت في القرآن مقام محمد) (٣) المحمود الذي يبعثه الله تعالى فيه؟ (٤)، قلت: نعم، قال: فإنه مقام محمد المحمود الذي يبعثه الله تعالى فيه، يخرج الله تعالى من يخرج من النار، ثم نعت (٥) وضع الصراط ومرّ الناس عليه، قال: وأخاف (ألا أكون حفظت عنه ذلك) (٦) غير أنه قد زعم أن قومًا يخرجون من النار بعد أن يكونوا فيها، قال: فيخرجون كأنهم عيدان السماسم، فيدخلون نهرًا من أنهار الجنة فيغتسلون فيه فيخرجون كأنهم القراطيس.\n(قال: فرجعنا) (٧) فقلنا: أترون الشيخ يكذب على رسول الله -ﷺ-؟ (٨) فوالله ما خرج منا غير رجل واحد (٩).\n_________\n(١) السجدة: ٢٠.\n(٢) في (م): أتقرأ.\n(٣) في (أ): فقال: هل سمعت مقام محمد، وفي (م): فهل وجدت في القرآن المحمود الذي ..\n(٤) ساقطة من (م).\n(٥) في (م): بعث.\n(٦) في (أ): أن أكون حفظت ذلك.\n(٧) من (أ).\n(٨) إنكار على الخوارج زعمهم بأن صاحب الكبيرة مخلد في النار، فلا يخرج أحد من النار التي أدخل فيها عقابًا على ارتكاب كبيرة من الكبائر.\n(٩) [١٧٣٣] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل. =","vol":"16","page":440},{"text":"[١٧٣٤] وأخبرنا أبو سعيد حمدون (١) قال: أخبرنا أبو حامد ابن الشرقي (٢) قال: حدثنا محمد بن يحيى (٣) قال: حدثنا عبد الرزاق (٤) قال: حدثنا معمر (٥) عن الزهري (٦)، عن علي بن (الحسين (٧) -﵄-) (٨) قال: قال رسول الله -ﷺ-: \"إذا كان يوم القيامة مدّ الله تعالى الأرض مدّ الأديم حتى لا يكون لبشر (٩) من الناس إلا موضع قدميه\"، قال النبي -ﷺ-: \"فأكون أول من يدعى وجبريل -﵇- عن يمين العرش، فوالله ما رآه قبلها، فأقول: يا رب! (إن هذا أخبرني أنك أرسلته إلى فيقول الله -﷿-: صدق، ثم أشفع فأقول) (١٠): يا رب! عبادك عبدوك في أطراف الأرض، قال: وهو المقام\n_________\n= التخريج:\nذكر البغوي بعض هذا الخبر في \"معالم التنزيل\" ٥/ ١٢١.\n(١) محمد بن عبد الله بن حمدون، أبو سعيد النيسابوري العالم الزاهد الصالح، لم يذكر بجرح أو تعديل.\n(٢) أحمد بن محمد بن الحسن، ثقة مأمون.\n(٣) الذهلي، ثقة حافظ جليل.\n(٤) ثقة حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٥) ثقة ثبت فاضل.\n(٦) محمد بن مسلم بن شهاب، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٧) علي بن الحسين بن علي، زين العابدين.\n(٨) هكذا في (أ)، وعند الطبري في \"جامع البيان\" ١٥/ ١٤٦، ولكن في (م): بشير، وهو سهو.\n(٩) في (م): لأحد.\n(١٠) ساقط من (م).","vol":"16","page":441},{"text":"المحمود\" (١).\n[١٧٣٥] وأنبأني عبد الله بن حامد (٢) قال: أخبرنا محمد بن الحسين الزعفراني (٣) بواسط، قال: أخبرنا أحمد بن محمد البرتي (٤) أن أبا حذيفة (٥) حدثهم، قال: حدثنا سفيان (٦) عن سلمة ابن كهيل (٧)، عن أبي الزعراء (٨) قال: قال عبد الله (بن مسعود) (٩)\n_________\n(١) [١٧٣٤] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، والحديث مرسل.\nالتخريج:\nهكذا رواه الحافظ عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٣٨٧، ومن طريق عبد الرزاق أسنده الطبري في \"جامع البيان\" ١٥/ ١٤٦، وابن كثير في \"تفسير القرآن العظيم\" ٩/ ٦٦ ثم قال: هذا حديث مرسل.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) ثقة.\n(٤) أحمد بن محمد بن عيسى البرتي، ثقة حافظ.\n(٥) موسى بن مسعود، أبو حذيفة النهدي البصري، صدوق سيئ الحفظ، وكان يصحف.\n(٦) الثوري، أبو عبد الله الكوفي، الإمام، الحافظ، الفقيه، كان ربما دلس.\n(٧) الحضرمي، أبو يحيى الكوفي، ثقة.\n(٨) عبد الله بن هانئ أبو الزعراء الكوفي، من كبار التابعين روى له الترمذي والنسائي، قال البخاري: لا يتابع في حديثه، ووثقه ابن حبان والعجلي. انظر: \"التاريخ الكبير\" للبخاري ٥/ ٢٢١، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٩٥، \"الثقات\" لابن حبان ٥/ ١٤، \"معرفة الثقات\" للعجلي ٢/ ٦٤، \"تهذيب الكمال\" للمزي ١٦/ ٢٤٠، \"تقريب التهذيب\" لابن حجر (٣٦٧٧).\n(٩) من (م) وهو الصحابي المشهور.","vol":"16","page":442},{"text":"-﵁-: يكون أول شافع يوم القيامة روح القدس جبريل -﵇-، ثم إبراهيم -﵇-، ثم (موسى ثم عيسى) (١) ﵉، ثم يقوم (٢) نبيكم رابعًا لا يشفع أحد فيما يشفع فيه، فهو المقام المحمود (٣).\n[*] وأخبرنا أبو عبد الله الحسين بن محمد بن الحسين (٤)، قال: حدثنا الفضل بن الفضل الكندي (٥)، قال: حدثني أبو عيسى حمزة بن الحسين بن عمر البغدادي (٦)، قال: حدثنا أبو القاسم المستملي (٧)، قال: حدثنا عباس العنبري (٨)، قال:\n_________\n(١) في (أ): موسى وعيسى.\n(٢) في (أ): يقول، وهو تصحيف.\n(٣) [١٧٣٥] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وأبو حذيفة النهدي صدوق سيئ الحفظ وكان يصحف.\nالتخريج:\nأخرج الحديث الطبري في \"جامع البيان\" ١٥/ ١٤٤ بسياق أطول من هذا، والنسائي في \"تفسيره\" ١/ ٣٦٣ (٣١٦) بطريق شعبة عن سلمة بن كهيل قال: سمعت أبا الزعراء ..، وقد قال البخاري ﵀: لا يتابع في حديثه.\n(٤) ابن فنجويه الثقفي، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) صدوق.\n(٦) حمزة بن الحسين بن عمر، أبو عيسى السمسار، سمع أحمد بن محمد السكوني، والحكم الأنماطي، ومحمد بن أشكاب وغيرهم وروى عنه جعفر الخلدي، وأحمد بن جعفر الخلال وآخرون، وثقه الخطيب، وذكر أنه كان يعرف بحمزة واسمه عمر، مات سنة (٣٢٨ هـ) انظر \"تاريخ بغداد\" ٨/ ١٨١.\n(٧) أبو القاسم المستملي، لم أعرفه.\n(٨) عباس بن عبد العظيم بن إسماعيل بن توبة العنبري، أبو الفضل البصري، ثقة، =","vol":"16","page":443},{"text":"حدثنا يزيد بن زريع (١)، عن سعيد بن أبي عروبة (٢)، عن قتادة (٣)، عن أنس -﵁- أن النبي -ﷺ- أتي بالبراق فقال (٤): والذي بعثك بالحق لا تركبني حتى تضمن لي الشفاعة (٥).\n[١٧٣٧] وأخبرني ابن فنجويه (٦) قال علي بن أحمد بن نصرويه (٧) قال: حدثنا أبو بكر محمد بن الحسين بن شهريار (٨) (ح).\n[١٧٣٨] وأخبرنا عبد الله بن حامد (٩)، قال: حدثنا عثمان بن\n_________\n= حافظ، قال أبو حاتم صدوق، وقال النسائي: ثقة مأمون، روى له الجماعة ما عدا البخاري روى له معلقًا، مات سنة (٢٤٦ هـ). انظر \"التاريخ الكبير\" للبخاري ٦/ ٧، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢١٦، \"الثقات\" لابن حبان ٨/ ٥١١، \"تهذيب الكمال\" للمزي ١٤/ ٢٢٢.\n(١) يزيد بن زريع، أبو معاوية البصري، ثقه ثبت.\n(٢) ثقة حافظ، من أثبت الناس في قتادة.\n(٣) ثقة ثبت.\n(٤) في (م): قال.\n(٥) [١٧٣٦] الحكم على الإسناد:\nفيه أبو القاسم لم أتبينه.\nالتخريج:\nلم أجد في المراجع الميسرة ذكر هذا الحديث.\n(٦) أبو عبد الله الحسين بن محمد بن الحسين، ثقة صدوق كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) أبو بكر القطان بلخي الأصل، قال ابن ناجيه: يكذب، وسئل عنه الدارقطني فقال: ليس به بأس. مات سنة (٣٠٥ هـ) وقيل (٣٠٦ هـ). انظر \"سؤالات السهمي للدارقطني\" (ص ١١٩)، \"تاريخ بغداد\" ٢/ ٢٣٢، \"لسان الميزان\" ٥/ ١٣٧.\n(٩) الوزان لم يذكر بجرح أو تعديل.","vol":"16","page":444},{"text":"أحمد الدقاق (١)، قال: حدثنا محمد بن أحمد بن مهدي (٢)، قال: حدثنا إبراهيم بن عبد الرزاق القاضي (٣)، قال: حدثنا محمد بن سعد (٤) -كاتب الواقدي- قال: حدثنا عبد الله بن إدريس (٥)، عن عبد الله (٦)، عن نافع (٧)، عن ابن عمر -﵁- أن رسول الله -ﷺ- قرأ: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ قال: \"يدنيني فيقعدني معه على العرش\" (٨). وقال ابن فنجويه: \"يجلسني معه على السرير\".\n_________\n(١) عثمان بن أحمد بن السماك، أبو عمرو الدقاق، صدوق في نفسه. قد لحق بعض شيوخ البخاري، ومات سنة (٣٤٤ هـ) انظر \"لسان الميزان\" ٤/ ١٥٢.\n(٢) محمد بن أحمد بن المهدي، أبو عمارة، قال الدارقطني: ضعيف جدًّا. انظر \"تاريخ بغداد\" ١/ ٣٦٠، \"لسان الميزان\" ٥/ ٤٥.\n(٣) إبراهيم بن عبد الرزاق القاضي، لم أجد له ترجمة.\n(٤) في (أ): سعيد، خطأ، وهو محمد بن سعد بن منيع، صدوق، وكان من أهل العلم والفضل، كثير الحديث والرواية، روى له أبو داود، وتوفي ببغداد سنة (٢٣٠ هـ). انظر \"الجرح والتعديل\" ٧/ ٢٦٢، \"تاريخ بغداد\" ٥/ ٣٢١، \"تهذيب الكمال\" للمزي ٢٥/ ٢٥٥، \"التقريب\" (٥٩٠٣).\n(٥) عبد الله بن إدريس بن يزيد الأودي، أبو محمد الكوفي، ثقة، فقيه عابد.\n(٦) الظاهر أنه عبد الله بن دينار، أبو عبد الرحمن مولى عبد الله بن عمر -﵄-، ثقة.\n(٧) أبو عبد الله مولى ابن عمر، إمام ثقة ثبت وفقيه مشهور.\n(٨) [١٧٣٧ - ١٧٣٨] الحكم على الإسناد:\nرواه المصنف من إسنادين، فيهما من لم أجده، وفي الإسناد الثاني أبو عمارة المهدي ضعيف جدًّا.\nالتخريج:\nلم أجد هذا الحديث في المراجع الميسرة مرفوعًا، ولكن أخرج الترمذي، أبواب المناقب، باب ما جاء في فضل النبي -ﷺ- (٣٦١١) عن أبي هريرة -﵁- =","vol":"16","page":445},{"text":"[١٧٣٩] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا أحمد بن محمد بن يحيى العبيدي (٢)، قال: حدثنا أحمد بن نجدة (٣)، قال: حدثنا الحماني (٤)، قال: حدثنا أبو أسامة (٥)، عن داود بن يزيد الأودي (٦)، عن أبيه (٧)، عن أبي هريرة -﵁عن النبي -ﷺ- ﴿عَسَى أَنْ\n_________\n= مرفوعًا قال: \"أنا أول من تنشق عنه الأرض فأكسى الحلة من حلل الجنة، ثم أقوم عن يمين العرش، ليس أحد من الخلائق يقوم ذلك المقام غيري\" ثم قال الترمذي: هذا حديث حسن غريب صحيح. مع أن في سنده أبا خالد يزيد بن عبد الرحمن الكوفي، قال الحافظ عنه: صدوق يخطئ كثيرًا، وكان يدلس، وقد عنعن في هذِه الرواية، وكذلك أسانيد المصنف فيها من لم يعرف، فضلًا عن أن هذِه الأحاديث معارضة لما في الصحيحين من حديث أبي هريرة -﵁- مرفوعًا: \"أنا سيد الناس يوم القيامة .. فانطلق فآتي تحت العرش فأقع ساجدًا لربي .. \" الحديث (١٢٠) في \"اللؤلؤ والمرجان\" ١/ ٤٩.\n(١) الوزان الأصبهاني، لم يذكر بجرح أو تعديل.\n(٢) ثقة مأمون كما قال الخليلي.\n(٣) كان من الثقات.\n(٤) يحيى بن عبد الحميد أبو زكريا، حافظ إلا أنه متهم بسرقة الأحاديث.\n(٥) حماد بن أسامة القرشي -مولاهم- الكوفي، ثقة، ثبت، ربما دلس، وكان بأخره يحدث من كتب غيره.\n(٦) داود بن بزيد بن عبد الرحمن الأودي، ضعيف ضعفه أحمد وابن معين وأبو داود، وغيرهم، توفي سنة (١٥١ هـ). انظر \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٢٧، \"تهذيب الكمال\" للمزي ٨/ ٤٦٧، \"التقريب\" لابن حجر (١٨١٨).\n(٧) يزيد بن عبد الرحمن بن الأسود الأودي، ذكره ابن حبان في \"الثقات\" وقال الحافظ: مقبول. انظر \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٧٧، \"الثقات\" لابن حبان ٥/ ٥٤٢، \"تهذيب الكمال\" للمزي ٣٢/ ١٨٦، \"تقريب التهذيب\" لابن حجر (٧٧٤٦).","vol":"16","page":446},{"text":"يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ قال (١): \"الشفاعة\".\n[١٧٤٠] وأنبأني الحسين بن محمد بن فنجويه (٢)، قال: حدثنا علي بن أحمد بن نصرويه (٣)، قال: حدثنا محمد بن الحسين بن شهريار (٤)، قال: وجدت في كتاب أبي (٥) عن أبي همام الوليد بن شجاع (٦)، عن علي بن جعفر (٧)، عن المسعودي (٨)، عن عاصم (٩)،\n_________\n(١) من (م).\n[١٧٣٩] الحكم على الإسناد:\nالحديث ضعيف، لأجل داود، وفيه من لم أجده.\nالتخريج:\nوقد أخرجه الطبري في تفسير الآية كذلك من طريق أبي كريب قال: حدثنا وكيع عن داود بن يزيد .. الخ، ومن طريق علي بن حرب قال: حدثنا مكي بن إبراهيم قال: حدثنا داود بن يزيد، عن أبيه، عن أبي هريرة -﵁ - مرفوعًا -في تفسير الآية- قال: \"هو المقام الذي أشفع فيه لأمتي\". \"جامع البيان\" ١٥/ ١٤٥ - ١٤٦.\nوأخرج الواحدي الحديث الأول وذكر في سنده إدريس الأودي. \"الوسيط\" ٣/ ١٢٢.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) ليس به بأس.\n(٥) لم أجده.\n(٦) ثقة.\n(٧) الظاهر أنه علي بن جعفر بن محمد بن علي بن الحسين -﵁- الهاشمي، مقبول.\n(٨) عبد الرحمن بن عبد الله بن عتبة بن مسعود، المسعودي، الكوفي، صدوق اختلط قبل موته، وضابطه أن من سمع منه ببغداد فبعد الاختلاط.\n(٩) عاصم بن أبي النجود بهدلة، المقرئ، صدوق له أوهام، حجة في القراءة.","vol":"16","page":447},{"text":"عن (١) أبي وائل (٢)، عن عبد الله بن مسعود -﵁- قال: إن الله اتخذ إبراهيم -﵇- خليلًا له (٣)، وإن صاحبكم -ﷺ- خليل الله، وأكرم الخلق على الله، ثم قرأ: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ قال: يقعده على العرش (٤).\n[١٧٤١] وأخبرنا ابن فنجويه (٥)، قال: حدثنا عمر بن الخطاب (٦)، قال: حدثنا أبو حامد أحمد بن جعفر المستملي (٧)، قال: حدثنا حجاج بن يوسف الشاعر (٨)، قال: حدثنا يحيى بن كثير أبو غسان العنبري (٩)،\n_________\n(١) في (أ): بن، وهو تصحيف.\n(٢) شقيق بن سلمة الأسدي، الكوفي، ثقة، مخضرم.\n(٣) من (م).\n(٤) [١٧٤٠] الحكم على الإسناد:\nفيه المسعودي كان يغلط فيما يروي عن عاصم، فالله أعلم ما المقصود من سرد هذِه الآثار، وهي مخالفة لأحاديث الصحيحين؟ وفيه من لم أجده.\nالتخريج:\nهذا الأثر نقله البغوي في \"معالم التنزيل\" ٥/ ١٢١ بقوله: وروي عن أبي وائل، عن عبد الله -﵁- قال: إن الله .. ثم قرأ الآية بدون ذكر الزيادة الأخيرة.\n(٥) ثقة صدوق كثير الرواية للمناكير.\n(٦) لم يتبين لي من هو.\n(٧) لم يذكر بجرح أو تعديل.\n(٨) ثقة حافظ.\n(٩) يحيى بن كثير بن درهم، أبو غسان العنبري -مولاهم-، ثقة، أخرج له الجماعة، مات سنة (٢٠٦ هـ). انظر \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٨٣، \"الثقات\" لابن حبان ٩/ ٢٥٥، \"تهذيب الكمال\" للمزي ٣١/ ٤٩٩.","vol":"16","page":448},{"text":"قال: حدثنا سلم (١) بن جعفر، عن سعيد الجريري (٢)، عن سيف السعدي (٣)، عن عبد الله بن عبد الله بن سلام (٤) -﵁- قال: إذا كان يوم القيامة يؤتى بنبيكم -ﷺ- فيقعد بين يدي الرب -﷿- على الكرسي (٥).\n[١٧٤٢] وأخبرانا عبد الله بن حامد (٦)، قال: أخبرنا أحمد بن محمد بن يحيى (٧)، قال: أحمد بن نجدة (٨)، قال: حدثنا\n_________\n(١) في (أ)، (ز): سالم، ولكن الصحيح أنه سلم بن جعفر، أبو جعفر البكراوي، صدوق، ووثقه ابن حبان، روى له أبو داود والترمذي. انظر \"الجرح والتعديل\" ٤/ ٢٦٥، \"الثقات\" لابن حبان ٨/ ٢٩٧، \"تهذيب الكمال\" للمزي ١١/ ٢١٤، \"التقريب\" (٢٤٦٣).\n(٢) سعيد بن إياس، أبو مسعود الجريري ثقة اختلط قبل موته بثلاث سنين.\n(٣) في (أ)، (ز): السدوسي، ولكن لم أجد في كتب التراجم الميسرة سيف السدوسي، بل قال البخاري: سيف أبو عائذ السعدي، سماه ابن علية بـ (عوانة)، سمع يزيد بن البراء بن عازب، عن أبيه، وعنه سعيد الجريري، وأثنى عليه خيرا. \"التاريخ الكبير\" ٤/ ١٧٠ (٢٣٦٨). والعبارة في النسخ المتداولة من \"التاريخ الكبير\" غير واضحة، فنقلت كما ذكره الحافظ في \"تعجيل المنفعة\" (ص ١١٧)، ونحوه في \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٧٥ (١١٨٨)، وذكره ابن حبان في \"الثقات\" ٦/ ٤٢٤.\n(٤) صحابي مشهور.\n(٥) [١٧٤١] الحكم على الإسناد:\nرجاله ثقات غير عمر بن الخطاب لم أتبينه، وشيخه المستملي لم يذكر بجرح أو تعديل.\n(٦) الوزان، لم يذكر بجرح أو تعديل.\n(٧) العبيدي، قال الخليلي: ثقة مأمون.\n(٨) أبو الفضل الهروي، كان من الثقات.","vol":"16","page":449},{"text":"الحماني (١) قال: حدثنا ابن فضيل (٢) عن ليث (٣)، عن مجاهد (٤) في قوله -﷿-: ﴿عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا﴾ قال: يجلسه على العرش (٥).\nقلت (٦): وهذا تأويل غير مستحيل؛ لأن الله تعالى كان قبل خلقه الأشياء قائمًا بذاته، ثم خلق الأشياء من غير حاجة له إليها، بل إظهارًا لقدرته وحكمته وليعلم (٧) وجوده وتوحيده وكمال قدرته وعلمه بظهور أفعاله المتقنة المحكمة، وخلق لنفسه عرشًا فاستوى عليه كما شاء من غير أن صار له مماسًّا أو كان العرش له مكانًا، بل هو الآن على الصفة التي كان عليها قبل أن خلق المكان والزمان، فعلى هذا القول سواء أقعد محمدًا -ﷺ- على العرش أو على الأرض، لأن استواء الله تعالى على العرش ليس بمعنى الانتقال والزوال أو تحول الأحوال من القيام\n_________\n(١) يحيى بن عبد الحميد، حافظ إلا أنه متهم بسرقة الأحاديث.\n(٢) في (أ): فضل، والصحيح أنه محمد بن فضيل بن غزوان، أبو عبد الرحمن الكوفي، صدوق عارف رمي بالتشيع.\n(٣) ليث بن أبي سليم، الكوفي صدوق اختلط جدًّا، ولم يتميز حديثه فترك.\n(٤) مجاهد بن جبر، ثقة إمام في التفسير وفي العلم.\n(٥) [١٧٤٢] الحكم على الإسناد:\nضعيف لأجل الليث بن أبي سليم.\nالتخريج:\nأخرج الطبري بطريق عباد بن يعقوب السدي قال: حدثنا ابن فضيل عن ليث، عن مجاهد قال: يجلسه معه على عرشه. \"جامع البيان\" ١٥/ ١٤٥.\nوعباد بن يعقوب صدوق\n(٦) ساقطة من (ز)، (م).\n(٧) في (ز): ليعرف.","vol":"16","page":450},{"text":"والقعود والحال الذي يشغل العرش، بل هو مستو على العرش كما أخبر عن نفسه بلا كيف، وليس إقعاده محمدًا -ﷺ- على العرش موجبًا له على صفة الربوبية أو مخرجًا إياه من صفة العبودية، بل هو رفع لمحله وإظهار لشرفه وتفضيل له على غيره من خلقه.\nوأما قولهم في الأخبار معه فإنه بمثابة قوله تعالى: ﴿إِنَّ الَّذِينَ عِنْدَ رَبِّكَ﴾ (١) و﴿رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ﴾ (٢) ونحوهما من الآيات كل راجع إلى الرتبة والمنزلة (أو الحظوة والدرجة الرفيعة) (٣) لا إلى المكان (والجهة، والله أعلم بالصواب) (٤).\n\n<span data-type=\"title\" id=toc-2488>٨٠ </span>- قوله -﷿-: ﴿رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ﴾\nقراءة العامة بضم الميمين على المعنى الإدخال والإخراج، و(قرأ الحسن بفتحهما) (٥) على معنى الدخول والخروج.\n_________\n(١) الأعراف: ٢٠٦.\n(٢) التحريم: ١١.\n(٣) من (م).\n(٤) نقص في (م).\nوالصواب اعتراف علو الله العلي الأعلى وتعالى، على عرشه، لا نفي المكان والجهة لقوله تعالى ﴿وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ﴾ [الحاقة: ١٧] ولقوله -﵇-: \"إن المقسطين عند الله على منابر من نور عن يمين الرحمن -﷿- .. \" الحديث في \"صحيح مسلم\"، كتاب الإمارة، باب فضيلة الإمام العادل (١٨٢٧)، وقوله -﵇-: \"إن الله يقول يوم القيامة: أين المتحابون بجلالي، اليوم أظلهم في ظلي، يوم لا ظل إلا ظلي\" أخرجه أيضًا الإمام مسلم في \"الصحيح\"، كتاب البر والصلة والآداب، باب فضل الحب في الله (٢٥٦٦).\n(٥) في (م): قرأ الحسن وأبو العالية ونصر بن عاصم: مدخل ومخرج بفتح الميمين، وهكذا في \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣١٣.","vol":"16","page":451},{"text":"واختلف المفسرون في تأويلهما، فقال ابن عباس والحسن وقتادة (١): أدخلني مدخل صدق (إدخالًا حسنا لا أرى فيه ما أكره يعني) (٢) المدينة، وأخرجني مخرج صدق من (٣) مكة.\nنزلت حين أمر رسول الله -ﷺ- بالهجرة (٤).\nوروى أبو حمزة الثمالي (٥)، عن جعفر بن محمد (٦)، عن محمد ابن المنكدر (٧) -﵀- قال: قال رسول الله - ﷺحين دخل الغار: \" (رب أدخلني الغار مدخل صدق) (٨) وأخرجني من الغار مخرج صدق إلى المدينة\" (٩).\nوقال الضحاك (١٠): أخرجني مخرج صدق من مكة آمنًا من\n_________\n(١) أسند إليهم الطبري نحو هذا. \"جامع البيان\" ١٥/ ١٤٩.\n(٢) من (م).\n(٣) من (م).\n(٤) أسند الطبري إلى ابن عباس -﵄- وقتادة والحسن وابن زيد ما يفيد هذا في المرجع السابق.\n(٥) أبو حمزة ثابت بن أبي صفية الثمالي، ضعيف، رافضي.\n(٦) جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب صدوق فقيه إمام.\n(٧) محمد بن المنكدر بن عبد الله بن الهدير التيمي، ثقة.\n(٨) في (أ)، (ز): رب أدخلني مدخل صدق، يعني: الغار.\n(٩) الحكم على الإسناد:\nمرسل، كما أن أبا حمزة الثمالي ضعيف، فالأثر ضعيف ومرسل، وإنما ذكره ابن الجوزي من قول محمد بن المنكدر في \"زاد المسير\" ٥/ ٧٨.\n(١٠) نسب إليه ابن الجوزي نحو هذا في المرجع السابق، وذكره البغوي في \"معالم التنزيل\" ٥/ ١٢٢ تعليقًا، وكذلك في \"تفسير الضحاك\" ١/ ٥٣٥ (١٤٥٥).","vol":"16","page":452},{"text":"المشركين، وأدخلني مكة (١) مدخل صدق ظاهرًا عليها بالفتح.\nوروى عطية (٢) عن ابن عباس -﵄-: أدخلني القبر مدخل صدق عند الموت، وأخرجني (من القبر) (٣) مخرج صدق عند البعث.\nوقال مجاهد (٤): أدخلني في أمرك الذي أرسلتني به من النبوة مدخل صدق، وأخرجني (مخرج صدق من الدنيا إلى رحمتك) (٥).\nوقال الكلبي: أدخلني المدينة مدخل صدق حين دخلها بعد (أن قصد) (٦) الشام، وأخرجني منها إلى مكة افتحها لي.\nوروى قتادة عن الحسن (٧): ﴿أَدْخِلْنِي مُدْخَلَ صِدْقٍ﴾ يعني الجنة، ﴿وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ﴾ من مكة إلى المدينة.\n_________\n(١) ساقطة من (ز).\n(٢) كذا حكي عنه ابن الجوزي في \"زاد المسير\" ٥/ ٧٧ بقوله: رواه العوفي عن ابن عباس -﵄-، وأسند الطبري إلى ابن عباس -﵁- نحوًا من هذا.\n(٣) في (م): منه.\n(٤) أسند إليه الطبري نحوه في \"جامع البيان\" ١٥/ ١٤٩.\n(٥) في (أ)، (ز): منه مخرج صدق، وإخراج من أمر النبوة والرسالة، غير واضح، ولذلك نقل البغوي كما يأتي: وأخرجني من الدنيا وقد قمت بما وجب على من حقها مخرج صدق. \"معالم التنزيل\" ٥/ ١٢٢.\n(٦) في (أ): ما أن قصد.\n(٧) أسند الطبري بطريق الحسن بن يحيى، أخبرنا عبد الرزاق، أخبرنا معمر، عن قتادة قال: قال الحسن .. كما ذكر. \"جامع البيان\" ١٥/ ١٥٠.\nلكن قال عبد الرزاق: أنبأنا معمر عن الحسن ..، دون ذكر قتادة، فالله أعلم، لعل هذا سهو في \"تفسير القرآن العظيم\" لعبد الرزاق ١/ ٣٨٦؛ لأن ابن الجوزي أيضًا قال بعد ذكر هذا القول: رواه قتادة عن الحسن. \"زاد المسير\" ٥/ ٧٧.","vol":"16","page":453},{"text":"وروى عطاء (١) ﴿أَدْخِلْنِي مُدْخَلَ صِدْقٍ﴾ في طاعتك، ﴿وَأَخْرِجْنِي﴾ منها ﴿مُخْرَجَ صِدْقٍ﴾ أي: سالمًا غير مقصر فيها.\nوقيل معناه: أدخلني حيث ما أدخلتني بالصدق، وأخرجني منها (٢) بالصدق، أي: لا تجعلني ممن (يدخل بوجه ويخرج) (٣) بوجه، فإن ذا الوجهين لا يكون أمينًا عند الله تعالى.\n﴿وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا﴾ قال مجاهد (٤): حجة بينة.\nوقال الحسن (٥): يعني: ملكًا قويًّا تنصرني (٦) بي على من ناوأني، وعزًّا ظاهرًا أقيم به دينك، قال: فوعده الله تعالى لينزعن ملك فارس والروم وغيرهما فيجعله له.\n_________\n(١) ذكر ابن الجوزي هكذا عن عطاء تعليقًا في المرجع نفسه.\n(٢) من (أ).\n(٣) في (أ)، (ز): أدخل بوجه وأخرج، والمثبت من (م)، وكذلك عند القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣١٣، ولكن في آخره: فإن ذا الوجهين لا يكون وجيهًا عندك.\nالعجب من المصنف أنه معظم ما يذكر يأخذه من الطبري ولا يذكر ترجيحه واختياره بل يزيد الآثار الغريبة والشاذة وغير المروية من غير اهتمام بالثابتة الصحيحة وبدون تنقيح أو ترجيح.\n(٤) أسند إليه الطبري هذا القول في \"جامع البيان\" ١٥/ ١٥١.\n(٥) أسند إليه الطبري في \"جامع البيان\" في تفسير الآية: يوعده لينزعن ملك فارس، وعز فارس وليجعلنه له وعز الروم وملك الروم وليجعلنه له. أي: بدون الفقرة الأولى.\n(٦) في (أ): تنصرف، غير واضحة، وقال الطبري: فقال بعضهم معنى ذلك: واجعل لي ملكًا ناصرًا ينصرني على من نأوأني وعزًّا أقيم به دينك، وأدفع به عنه من أراده بسوء.","vol":"16","page":454},{"text":"وقال قتادة (١): إن نبي الله -ﷺ- أن (٢) لا طاقة له بهذا الأمر إلا بسلطان، فسأل سلطانًا نصيرًا لكتاب الله وحدوده وفرائضه وإقامة دينه، وإن السلطان رحمة من الله تعالى جعلها بين أظهر عباده، ولولا ذلك لأغار بعضهم على بعض، وأكل شديدهم ضعيفهم (٣).\nوقيل: هو فتح مكة.\n[١٧٤٣] أخبرنا (٤) الحسين بن محمد بن فنجويه (٥)، قال: حدثنا موسى بن محمد بن علي (٦)، قال: حدثنا الحسن بن علويه (٧)، قال: حدثنا إسماعيل بن عيسى (٨)، قال: حدثنا المسيب (٩) (ح).\n[١٧٤٤] وأخبرنا أحمد بن جعفر بن حمدان (١٠)، حدثنا يوسف بن عبد الله بن ماهان (١١)، حدثنا موسى بن إسماعيل (١٢) قال: حدثنا\n_________\n(١) أسند إليه الطبري هذا القول في \"جامع البيان\" ١٥/ ١٥٠ - ١٥١.\n(٢) في (م): أنه.\n(٣) ساقطة من (أ).\n(٤) في (ز): وأخبرني.\n(٥) لم أجده.\n(٦) الحسن بن علي بن محمد القطان، ثقة.\n(٧) البغدادي العطار، ضعفه الأزدي وصححه غيره.\n(٨) لم أجده.\n(٩) المسيب بن شريك التميمي، متروك.\n(١٠) أبو بكر القطيعي، ثقة.\n(١١) ثقة صدوق كثير الرواية للمناكير.\n(١٢) موسى بن إسماعيل، أبو سلمة التبوذكي البصري، ثقة، ثبت.","vol":"16","page":455},{"text":"حماد (١) عن الكلبي (٢): ﴿وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا﴾ قالا (٣): سلطانه النصير: عتاب بن أسيد بن أبي العيص بن أمية، وذلك أن رسول الله -ﷺ- استعمله على أهل مكة وقال: انطلق، فقد استعملتك على أهل الله يعني: أهل (٤) مكة، فكان شديدًا على المذنب، ليّنًا للمؤمنين فقال: لا والله، لا أعلم متخلفًا يتخلف عن الصلاة في جماعة إلا ضربت عنقه، فإنه لا يتخلف عنها إلا منافق، فقال أهل مكة: يا رسول الله! تستعمل على أهل (٥) الله عتاب بن أسيد أعرابيًّا جافيًا؟ فقال رسول الله -ﷺ-: \"إني رأيت فيما يرى النائم كأن عتاب ابن أسيد (٦) أتى باب الجنة فأخذ (بحلقة الباب) (٧) وفتلها وقلقها (فتلًا شديدًا) (٨) حتى فتح له فدخلها (٩) فأعز الله به الإسلام لنصرته المسلمين على من يريد ظلمهم، فذلك السلطان النصير\" (١٠).\n_________\n(١) حماد بن سلمة، ثقة عابد، تغير بأخرة.\n(٢) محمد بن السائب الكلبي متهم بالكذب ورمي بالرفض.\n(٣) هكذا في (أ)، ولعله أراد المسيب والكلبي، ولكن في (ز): قال: سلطانه النصير، وقال ..\n(٤) ساقطة من (ز).\n(٥) في (أ): آل.\n(٦) في (أ): أسد.\n(٧) في (م): حلقته.\n(٨) في (م): بلا شديد.\n(٩) سقطت من (م).\n(١٠) [١٧٤٣ - ١٧٤٤] الحكم على الإسناد:\nرواه المصنف من طريقين، الأول فيه المسيب بن شريك متروك، والثاني فيه =","vol":"16","page":456},{"text":"<span data-type=\"title\" id=toc-2489>٨١ </span>- قوله -﷿- ﴿وَقُلْ جَاءَ الْحَقُّ﴾\nأي: القرآن ﴿وَزَهَقَ الْبَاطِلُ﴾ أي: ذهب الشيطان وهلك، قاله قتادة (١).\nوقال السدي (٢): الحق الإسلام، والباطل الشرك.\nوقيل (٣): الحق دين الرحمن، والباطل عبادة (٤) الأوثان.\nوقال ابن جريج (٥): الحق الجهاد والقتال، (والباطل الشرك وما هم فيه) (٦).\n﴿إِنَّ الْبَاطِلَ كَانَ زَهُوقًا﴾ ذاهبًا، يقال: زهقت نفسه، إذا خرجت، وزهق السهم، إذا جاوز الغرض واستمر على جهته.\n_________\n= الكلبي رمي بالرفض. وعتاب بن أسيد -﵁- أموي، إنما أسلم يوم فتح مكة، وسنه يومئذ عشرون سنة، ولم يزل على مكة حتى توفي بها. \"تهذيب الأسماء واللغات\" للنووي ١/ ٢٩٤، وسورة الإسراء مكية بالاتفاق، وهذِه الآية إنما نزلت قبيل الهجرة، وعتاب لم يبلغ ولم يسلم حينئذ، فلا توافق بين الوقائع وهذِه الحكاية، فضلًا عن ركاكة ألفاظها، وقد استنكف المفسرون عن ذكرها.\n(١) روى ذلك الحافظ عبد الرزاق عن معمر، عن قتادة. \"تفسير القرآن العظيم\" لعبد الرزاق ١/ ٣٨٩.\n(٢) وقال ابن الجوزي بعد ذكر هذا التفسير: قاله أبو صالح عن ابن عباس ﵄. \"زاد المسير\" ٥/ ٧٨.\n(٣) ذكر ابن الجوزي نحوه عن مقاتل تعليقًا في المرجع المذكور.\n(٤) ساقطة من (ز)، (م).\n(٥) أسند إليه الطبري في \"جامع البيان\" ١٥/ ١٥٢ في قوله ﴿وَقُلْ جَاءَ الْحَقُّ﴾ قال: دنا القتال ﴿وَزَهَقَ الْبَاطِلُ﴾ الشرك، وما هم فيه.\n(٦) ساقطة من (ز).","vol":"16","page":457},{"text":"قال ابن مسعود (١) وابن عباس (٢) -﵃-: لما افتتح رسول الله -ﷺ- مكة وجد حول البيت ثلاثمائة وستين صنمًا -صنم كل قوم بحيالهم- ومعه مخصرة فجعل يأتي على الصنم فيطعن في عينه أو في بطنه، ثم يقول: ﴿وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا﴾ (﴿قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (٤٩)﴾) (٣) فجعل الصنم ينكب على وجهه، وجعل أهل مكة يتعجبون ويقولون فيما بينهم:\n_________\n(١) حديث عبد الله بن مسعود -﵁- في الصحيحين: البخاري، كتاب المغازي، باب أين ركز النبي -ﷺ- الراية يوم الفتح (٤٢٨٧)، وفي كتاب التفسير، سورة الإسراء، باب وقل جاء الحق .. الآية، (٤٧٢٠)، ومسلم كتاب الجهاد والسير، باب إزالة الأصنام من حول الكعبة (١٧٨١)، متفق عليه بلفظ: دخل النبي -ﷺ- مكة وحول الكعبة -البيت- ستون وثلاثمائة نصب، فجعل يطعنها بعود في يده ويقول ﴿وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا (٨١)﴾ ﴿جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ﴾.\n(٢) حديث ابن عباس -﵁- عند البخاري في المغازي أيضًا باب أين ركز النبي -ﷺ- الراية يوم الفتح (٤٢٨٨) بلفظ: أن رسول الله -ﷺ- لما قدم مكة أبى أن يدخل البيت وفيه الآلهة، فأمر بها فأخرجت ..، ثم دخل البيت فكبر نواحي البيت وخرج ولم يصل فيه، وعند البيهقي في \"دلائل النبوة\" ٥/ ٧١ - ٧٢ بلفظ: دخل رسول الله -ﷺ- يوم فتح مكة وعلى الكعبة ثلاثمائة صنم، قال: فأخذ قضيبه فجعل يهوي به إلى صنم صنم وهو يهوي، حتى مر عليها كلها، وعند ابن هشام في \"السيرة\" بلفظ: دخل رسول الله -ﷺ- يوم الفتح على راحلته فطاف عليها، وحول البيت أصنام مشدودة بالرصاص، فجعل النبي -ﷺ- يشير بقضيب في يده إلى الأصنام ويقول ﴿جَاءَ الْحَقُّ﴾ الآية، فما أشار إلى صنم منها في وجهه إلا وقع لقفاه ..، حتى ما بقي منها صنم إلا وقع، فقال تميم بن أسيد: وفي الأصنام معتبر علم لمن يرجو الثواب أو العقاب، فليس في رواية ما: وجعل أهل مكة يقولون: ما رأينا رجلًا أسحر من محمد.\n(٣) سبأ: ٤٩، وهذِه الزيادة من (م) فقط، وهي ثابتة في الصحيحين كما سبق.","vol":"16","page":458},{"text":"ما رأينا رجلًا أسحر من محمد!\n\n<span data-type=\"title\" id=toc-2490>٨٢ </span>- قوله -﷿- ﴿وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ﴾\n(من كل داء؛ لأن الله تعالى يدفع به المكاره) (١) ﴿وَرَحْمَةٌ لِلْمُؤْمِنِينَ﴾ أي: بيان من الضلالة والجهالة (يتبين به ما يختلف فيه ما يشكل عليهم) (٢) فيستشفى به من (الشبه فإذا) (٣) فعل ذلك رحمه الله تعالى (فهو شفاء) (٤) للقلوب بزوال الجهل عنها (كما يشفى المريض إذا زاحت العلل عنه) (٥).\nوقال قتادة (٦): إذا سمعه المؤمن حفظه وانتفع به ووعاه ﴿وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا﴾ (لأنه لا ينتفع به الظالم ولا يحفظه ولا يعيه. و) (٧) قال همام: سمعت قتادة (٨) يقول: ما جالس هذا القرآن أحد إلا قام عنه بزيادة أو نقصان، ثم قرأ هذِه الآية.\n_________\n(١) من (م).\n(٢) في (أ)، (ز): يبين له ما يختلف فيه ويشكل عليه.\n(٣) في (م): الشبهة وإذا.\n(٤) في (م): وشفاء.\n(٥) من (أ)، (ز).\n(٦) أسند إليه الطبري في \"جامع البيان\" ١٥/ ١٥٣.\n(٧) كلمة (الظالم) ساقطة من (أ)، (ز) كما سقطت الواو الأخيرة من (أ)، وسقطت من (م): ولا يعيه.\n(٨) نقل البغوي في \"معالم التنزيل\" ٥/ ١٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٢١ هذا القول نحوه عن قتادة تعليقًا.\nولكن قال السيوطي: أخرج ابن عساكر عن أويس القرني -﵁-: لم يجالس أحد =","vol":"16","page":459},{"text":"[١٧٤٥] أخبرني نافل (١) بن راقم بن أحمد القارئ، قال: حدثنا أبو محمد عبد الله بن أحمد بن محمد بن الحسن (٢)، قال: حدثني محمد بن أحمد بن مدرك البخاري (٣)، قال: حدثنا عبد الله بن واصل (٤)، قال: حدثنا محمد بن يوسف (٥)، قال: حدثنا أحمد بن الحارث الغساني (٦)، قال: حدثتنا ساكنة (بنت الجعد (٧)، قالت:) (٨) سمعت رجاء الغنوي (٩) -﵁- يقول: قال رسول الله - ﷺ -:\n_________\n= هذا القرآن إلا قام عنه بزيادة أو نقصان، قضاء الله الذي قضى. \"الدر المنثور\" ٤/ ٣٦٠.\n(١) في (أ): باقل، ولم أجده.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) لم يتبين لي من هو.\n(٦) أبو عبد الله البصري، ويعرف بالغنوي، قال البخاري: فيه نظر، وقال أبو حاتم: متروك الحديث، وقال العقيلي له مناكير لا يتابع عليها. انظر \"التاريخ الكبير\" ٢/ ٢، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٧، \"الضعفاء الكبير\" للعقيلي ١/ ١٢٥، \"ميزان الاعتدال\" للذهبي ١/ ٨٨.\n(٧) الغنوية، تروي عن سراء بنت نبهان، ورجاء الغنوي، قال الذهبي: مجهولة، انظر \"ميزان الاعتدال\" ٢/ ٤٤.\n(٨) في (ز): بن الجعد قال.\n(٩) ذكره ابن حبان في ثقات التابعين وقال: يروي المراسيل، أصيبت يده يوم الجمل، وقال ابن عبد البر: لا يصح حديثه ولا تصح له صحبة، يعد في البصريين، وقال ابن الأثير: له صحبة، وقال العقيلي: لا يعرف له رواية. انظر \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٠٠، \"الضعفاء\" للعقيلي ١/ ١٢٥، \"الثقات\" لابن حبان ٤/ ٢٣٧، \"الاستيعاب\" لابن عبد البر ٢/ ٧٥، \"أسد الغابة\" لابن الأثير ١/ ٢١٩.","vol":"16","page":460},{"text":"\"من لم يستشف بالقرآن فلا شفاه الله\" (١).\n\n<span data-type=\"title\" id=toc-2491>٨٣ </span>- قوله -﷿-: ﴿وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ﴾\nعن ذكرنا وعن (٢) دعائنا ﴿وَنَأَى بِجَانِبِهِ﴾ وتباعد عنا بنفسه.\nوقال عطاء (٣): تعظم وتكبر، واختلف القراء في هذا الحرف، فقرأ أبو عمرو ونافع وعاصم وحمزة -في بعض الروايات عنه (٤) - بفتح النون وكسر الهمزة على الإمالة، وقرأ الكسائي وخلف وحمزة -في سائر الروايات عنه- بكسرهما، أتبعوا الكسرة الكسرة، وقرأ أكثرهم بفتحهما، على التفخيم، وهو (الأصل واللغة المشهورة) (٥).\n_________\n(١) [١٧٤٥] الحكم على الإسناد:\nفيه أحمد بن الحارث متروك، وفيه من لم أجده.\nالتخريج:\nذكر في \"كنز العمال\" للمتقي الهندي ١٠/ ١٤ بلفظ: \"استشفوا بما حمد الله به نفسه قبل أن يحمده خلقه وبما مدح الله به نفسه ﴿الْحَمْدُ لِلَّهِ﴾ و﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ فمن لم يشفه القرآن فلا شفاه الله\" ابن قانع عن رجاء الغنوي، وكذلك ذكره السيوطي في \"الجامع الصغير\" (٩٧٧).\n(٢) ساقطة من (ز).\n(٣) هكذا ذكر عنه البغوي هذا المعنى تعليقًا في \"معالم التنزيل\" ٥/ ١٢٣.\n(٤) قال ابن زنجلة: قرأ أبو بكر وخلاد عن حمزة: بفتح النون وكسر الهمزة. \"الحجة\" (ص ٤٠٩).\n(٥) في (أ): وهو اللغة العالية، وفي (ز): وهو اللغة الغالبة، أي: بإسقاط كلمة الأصل فيهما.","vol":"16","page":461},{"text":"وقرأ أبو جعفر وابن عامر (١): وناء بوزن شاء ولها وجهان:\nأحدهما: (أنها مقلوبة) (٢) من نأى، كما يقال: رأى وراء.\nوالثاني: أنها من النوء وهو النهوض والقيام وقد يقال أيضًا (٣) للوقوع والجلوس: (نوء، وهو) (٤) من الأضداد.\n﴿وَإِذَا مَسَّهُ الشَّرُّ﴾ الشدة والضر ﴿كَانَ يَئُوسًا﴾ قنوطًا (من رحمة الله) (٥).\n\n<span data-type=\"title\" id=toc-2492>٨٤ </span>- قوله -﷿-: ﴿قُلْ﴾\nيا محمد ﴿كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ﴾ قال ابن عباس (٦) -﵄-: على ناحيته. وقال مجاهد: على حدته (٧).\n_________\n(١) هكذا في (أ)، (ز) وكذلك في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٣٠)، \"البحر المحيط\" لأبي حيان ٦/ ٧٣، ولكن في (م): شيبة وابن ذكوان ويحيى بن الحارث، فابن عامر هو عبد الله بن عامر يزيد بن تميم بن ربيعة اليحصبي الدمشقي، ومن رواته: ابن ذكوان: عبد الله بن أحمد بن بشير بن ذكوان القرشي الدمشقي، المتوفى سنة (٢٤٢ هـ)، وقد ذكره مع أبي جعفر ابن الجزري في \"شرح طيبة النشر\" (ص ٢٦٥)، وابن مهران الأصبهاني في \"الغاية في القراءات\" (ص ٣٠٣)، ويحيى بن الحارث الذماري زميل لابن ذكوان.\n(٢) في (م): أنه مقلوب.\n(٣) ساقطة من (ز).\n(٤) في (ز): نوى.\n(٥) من (م).\n(٦) أسند الطبري إلى ابن عباس -﵄- هذا المعنى في \"جامع البيان\" ١٥/ ١٥٤.\n(٧) في (أ): خلقته، وعند الطبري في المرجع السابق: قال مجاهد -من طريق-: ناحيته. ومن طريق آخر: على طبيعته على حدته.","vol":"16","page":462},{"text":"وقال الحسن (١) وقتادة (٢): على نيته. وقال ابن زيد (٣): على دينه.\nوقال مقاتل (٤): على جبلته، يعني: طبعه.\nوقال الفراء (٥): على طريقته التي جبل عليها.\nوقال (أبو عبيدة) (٦) والقتيبي: على خليقته (٧) وطبيعته، وهو من الشكل، يقال: لست على شكلي ولا على (٨) شاكلتي، وقيل: على (السبيل الذي اختاره) (٩) لنفسه (يعني: أن الكل يعمل على ما هو أقرب عنده إلى الصواب في دينه ومذهبه) (١٠).\nو(قيل: على اشتباهه) (١١) من قولهم: أشكل على هذا، أي:\n_________\n(١) ذكر عنه ابن الجوزي هذا المعنى، وعن معاوية بن قرة في \"زاد المسير\" ٥/ ٨٠.\n(٢) أسند إليه الطبري هذا المعنى في \"جامع البيان\" ١٥/ ١٥٤.\n(٣) كذلك أسند إليه الطبري أيضًا، وابن زيد هو عبد الرحمن بن زيد بن أسلم العدوي، وكذلك حكى عنه ابن الجوزي.\n(٤) هكذا أبهم هذا الاسم القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٢٢ في هذا المعنى، فالله أعلم هو مقاتل بن حيان أو مقاتل بن سليمان؟\n(٥) قال في \"معاني القرآن\" ٢/ ١٣٠: وقوله ﴿كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ﴾ ناحيته، وهي الطريقة والجديلة، وسمعت بعض العرب يقول: وعبد الملك إذ ذاك على جديلته، وابن الزبير على جديلته.\n(٦) هكذا في (أ)، (م) وفي \"زاد المسير\" لابن الجوزي ٥/ ٨٠، ولكن في (ز): أبو عبيد.\n(٧) كذا في (ز)، (م)، وفي \"زاد المسير\" لابن الجوزي أيضًا، ولكن في (أ): خلقته.\n(٨) من (ز).\n(٩) في (أ): الشكل الذي أختار.\n(١٠) من (م).\n(١١) في (أ): مال على أشباهه.","vol":"16","page":463},{"text":"(التبس واشتبه) (١) وكل هذِه الأقاويل متقاربة، يقول العرب: طريق (٢) ذو شواكل، إذا تشعبت (٣) منه الطرق.\nومجاز الآية: قل كل يعمل على (ما يشبهه) (٤) كما قيل في المثل السائر:\nكل امرئ يشبهه فعله ... ما فعل المرء فهو أهله (٥)\n﴿فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا﴾.\n\n<span data-type=\"title\" id=toc-2493>٨٥ </span>- قوله -﷿-: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾\n[١٧٤٦] أخبرنا عبد الله بن حامد (٦)، قال: حدثنا أحمد بن عبد الله المزني (٧)، قال: حدثنا محمد بن عبد الله بن سليمان (٨)، قال: حدثنا ابن نمير (٩)، قال: حدثنا وكيع (١٠)،\n_________\n(١) في (أ): إذا التبس وأشبه.\n(٢) في (أ): طرق.\n(٣) في (أ): انشعبت.\n(٤) في (أ): شبهه.\n(٥) هكذا في النسخ الثلاث: ما فعل المرء ..، ولكن في \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٢٢: ما يفعل المرء.\n(٦) الوزان، لم يذكر بجرح أو تعديل.\n(٧) الشيخ الجليل القدوة الحافظ.\n(٨) أبو جعفر الحضرمي، ثقة حافظ.\n(٩) محمد بن عبد الله بن نمير، ثقة، حافظ.\n(١٠) ابن الجراح، ثقة حافظ عابد.","vol":"16","page":464},{"text":"عن الأعمش (١)، عن إبراهيم (٢)، عن علقمة (٣)، عن عبد الله بن مسعود -﵁- قال: كنت أمشي مع النبي -ﷺ- بالمدينة وهو متكئ على عسيب فمر بقوم من اليهود، فقال بعضهم: سلوه عن الروح، وقال بعضهم: لا تسألوه (لئلا يسمعكم ما تكرهون، قال:) (٤) فسألوه عن الروح فقام متوكئًا (٥) على العسيب، -قال عبد الله -﵁- (وأنا خلفه) (٦) فظننت أنه يوحى إليه- فقال: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا (٨٥)﴾ فقال بعضهم لبعض: قد قلنا لكم لا تسألوه (٧).\n(وفي غير هذا الحديث عن عبد الله -﵁قال: فقالوا والله) (٨)\n_________\n(١) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٢) النخعي، ثقة إلا أنه يرسل كثيرًا.\n(٣) ابن قيس، ثقة ثبت.\n(٤) زيادة من (م) وعند البخاري كتاب الاعتصام، باب ما يكره من كثرة السؤال (٧٢٩٧): لا يسمعكم ما تكرهون، ولكن في كتاب التفسير، تفسير سورة الإسراء، باب ويسألونك عن الروح (٤٧٢١): لا يستقبلكم بشيء تكرهونه، وكذلك عند مسلم كتاب الجنة والنار، باب سؤال اليهود النبي -ﷺ- عن الروح (٢٧٩٤)، إلا أن هذِه الزيادة ليست في رواية وكيع عند الطبري في \"جامع البيان\" ١٥/ ١٥٥.\n(٥) في (أ)، (ز): متكئًا.\n(٦) ساقطة من (م).\n(٧) [١٧٤٦] الحكم على الإسناد:\nإسناده صحيح.\n(٨) في (م): وفي لفظ آخر قالوا: والله كذلك نجد مثله ..، وفي (أ): عن عبد الله -﵁- =","vol":"16","page":465},{"text":"كذلك نحن (١) نجد مثله، أن الروح من أمر الله.\nوقال ابن عباس (٢) -﵄-: قالت اليهود للنبي -ﷺ-: أخبرنا ما الروح، وكيف تعذب الروح التي (٣) في الجسد، وإنما الروح من أمر الله؟ ولم يكن نزل عليه فيه (٤) شيء، فلم يحر لهم فيه شيئًا (٥) فأتاه (٦) جبريل -﵇- بهذِه الآية (٧).\n_________\n= قالوا: كذلك، وعند الطبري في \"جامع البيان\" ١٥/ ١٥٦ بطريق ابن حميد قال: حدثنا جرير عن مغيرة، عن إبراهيم، عن عبد الله -﵁- قال: كنت أمشي ..، الآية فقالت اليهود: هكذا نجده عندنا.\n(١) من (أ).\n(٢) أسند إليه الطبري بسياق أطول من هذا في \"جامع البيان\" ١٥/ ١٥٦.\n(٣) هكذا في المرجع السابق وفي (ز)، (م)، ولكن في (أ): كيف يعذب الروح الذي.\n(٤) ساقطة من (أ).\n(٥) في (أ): جوابًا.\n(٦) في (أ): فأتى.\n(٧) أخرج الإمام الترمذي كتاب التفسير، سورة بني إسرائيل (٣١٤٠) بطريق قتيبة، عن ابن عباس -﵄قال: قالت قريش ليهود: أعطونا شيئًا نسأل عنه هذا الرجل، فقالوا: سلوه عن الروح، فسألوه عن الروح، فأنزل الله تعالى: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا (٨٥)﴾ قالوا: أوتينا علمًا كثيرا، أوتينا التوراة، ومن أوتي التوراة فقد أوتي خيرًا كثيرا، فأنزلت ﴿قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ﴾ إلى آخر الآية، هذا حديث حسن صحيح غريب من هذا الوجه.\nقال الحافظ ابن حجر بعد ذكره: ورجاله رجال مسلم، وهو عند ابن إسحاق من وجه آخر عن ابن عباس ﵄ نحوه، ويمكن الجمع بأن يتعدد سبب النزول بحمل سكوته على توقع مزيد بيان في ذلك. \"فتح الباري\" ٨/ ٤٠١.","vol":"16","page":466},{"text":"ويروى (١) أن اليهود اجتمعوا فقالوا لقريش حين سألوهم عن أمر (٢) محمد -ﷺ- وشأنه وحاله: سلوا محمدًا عن الروح وعن فتية فقدوا في أول الزمان، وعن رجل بلغ (شرق الأرض وغربها) (٣) فإن أجاب (في ذلك) (٤) كله فليس بنبي، وإن لم يجب في (٥) ذلك كله فليس بني، وإن أجاب (عن بعض ذلك) (٦) وأمسك عن البعض فهو نبي، فسألوا النبي -ﷺ- عنها فأنزل الله تعالى فيما سألوه عن أمر (٧) ﴿أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا (٩)﴾ إلى آخر القصة، وأنزل الجواب عن (٨) الرجل الذي بلغ (شرق\n_________\n(١) هكذا أهمل ذكره الواحدي في \"أسباب النزول\" (ص ٣٠٠) بقوله: وقال المفسرون: إن اليهود اجتمعوا فقالوا لقريش .. كما أخرج الطبري رواية محمد بن إسحاق عن بعض أصحابه عن عطاء بن يسار قال: نزلت بمكة ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ فلما هاجر رسول الله -ﷺ- إلى المدينة أتاه أحبار يهود فقالوا: يا محمد! .. الأثر. \"جامع البيان\" ١٥/ ١٥٧. كما قال ابن إسحاق: حدثني بعض أهل العلم عن ابن جبير وعكرمة عن ابن عباس ﵄: اجتماع قريش لمحاورة النبي -ﷺ- ثم بعثهم النضر بن الحارث وعقبة بن أبي معيط إلى أحبار يهود بالمدينة، نحوه. \"السيرة النبوية\" لابن هشام ١/ ٢٦٢ - ٢٦٦.\n(٢) في (ز)، (م): شأن محمد -ﷺ- وحاله.\n(٣) في (ز)، (م): مشرق الأرض ومغربها.\n(٤) في (أ): بذلك.\n(٥) في (أ): عن ذلك.\n(٦) في (م): عن البعض.\n(٧) ساقطة من (أ).\n(٨) في (م): في.","vol":"16","page":467},{"text":"الأرض وغربها) (١) ﴿وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ﴾ (إلى آخر القصة) (٢)، وأنزل في الروح قوله -﷿- ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾ الآية.\nواختلفوا (٣) في هذا الروح المسئول عنه (ما هو؟) (٤) فقال الحسن وقتادة (٥): هو جبريل -﵇-، قال قتادة: وكان ابن عباس -﵄يكتمه.\n[١٧٤٧] وأخبرنا عبد الله بن حامد (٦)، قال: أخبرنا أحمد بن محمد بن عبدوس (٧)، قال: حدثنا عثمان بن سعيد (٨)، قال: حدثنا عبد الله بن صالح (٩)، قال: حدثنا (أبو مروان يزيد بن سمرة) (١٠) عمن حدثه عن علي بن أبي طالب -﵁- لكنه أنه قال في قوله تعالى: ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ﴾ قال: هو ملك من الملائكة له سبعون ألف\n_________\n(١) في (ز)، (م): مشرق الأرض ومغربها.\n(٢) ساقطة من (أ).\n(٣) في (م): واختلف.\n(٤) ليست في (م).\n(٥) قال الحافظ عبد الرزاق: أنبأنا معمر عن قتادة والحسن في تفسير الآية قال: هو جبريل، قال قتادة: وكان .. \"تفسير القرآن العظيم\" لعبد الرزاق ١/ ٣٨٨.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) أبو الحسن الطرائفي، قال الحاكم: كان من أهل الصدق ولم يزل مقبولًا في الحديث.\n(٨) أبو سعيد الدارمي، إمام حافظ.\n(٩) أبو صالح المصري، كاتب الليث، صدوق كثير الغلط.\n(١٠) في (أ): أبو مرار يزيد بن سمرة غير واضح، وفي (ز): أبو هارون يزيد بن ميسرة، والمثبت موافق لما في \"جامع البيان\" للطبري ١٥/ ١٥٦ وزاد فيه: صاحب قيسارية، ولكن لم يتبين حاله، ويروي عمن لم يعرف أصلًا، فالرواية منكرة.","vol":"16","page":468},{"text":"وجه، لكل وجه منها سبعون ألف لسان، لكل لسان سبعون ألف لغة، يسبح الله تعالى بتلك اللغات كلها يخلق (١) الله من كل تسبيحة ملكًا يطير مع الملائكة إلى يوم القيامة (٢).\nوقال ابن عباس (٣) -﵄-: الروح (٤) خلق من خلق الله تعالى، صورهم على صور بني آدم، وما نزل من السماء ملك إلا ومعه واحد من الروح.\nوقال أبو صالح: الروح كهيئة الإنسان وليسوا (٥) بناس.\nوقال مجاهد: الروح على صورة بني آدم، لهم أيد وأرجل ورؤوس يأكلون الطعام، وليسوا بملائكة.\nوقال سعيد بن جبير (٦): لم يخلق الله -﷿- خلقًا أعظم من الروح غير\n_________\n(١) في (أ): خلق.\n(٢) [١٧٤٧] الحكم على الإسناد:\nضعيف؛ لجهالة يزيد بن سمرة وشيخه.\n(٣) قال السيوطي: وأخرج عبد بن حميد وأبو الشيخ عن ابن عباس ﵄ قال: الروح أمر من أمر الله، وخلق من خلق الله ..، واحد من الروح، ثم تلا: ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا﴾ [النبأ: ٣٨].\nوذكر ابن الجوزي في تفسير الآية: الروح خلق من خلق الله، صورهم على صور بني آدم، رواه مجاهد عن ابن عباس -﵄-. \"زاد المسير\" ٥/ ٨٢. وهذا القول معارض لما قال قتادة: وكان ابن عباس -﵄- يكتمه.\n(٤) ساقطة من (ز).\n(٥) هكذا في (ز)، (م)، ولكن في (أ): ليس.\n(٦) ما كان البشر بحاجة إلى هذِه الأقاويل، وقد سد الله -﷿- هذا الباب في الآية نفسها ﴿قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ وبقوله تعالى: ﴿وَلَا تَقْفُ مَا =","vol":"16","page":469},{"text":"العرش، ولو شاء أن يبلغ السماوات السبع والأراضين السبع ومن فيها بلقمة واحدة لفعل، صورة خلقه على صورة الملائكة، صورة وجهه على صورة وجه الآدميين، فيقوم يوم القيامة عن (١) يمين العرش والملائكة معه في صفة، وهو أقرب الخلق إلى الله تعالى اليوم عند الحجب السبعين، وهو أقرب الخلق إلى الله -﷿- يوم القيامة، وهو ممن يشفع لأهل التوحيد، لولا أن بينه وبين الملائكة سترًا من نور لاحترق أهل السماوات من نوره (٢).\nوقال قوم: هو الروح المركب في الخلق الذي بفقده فناؤهم، وبوجوده بقاؤهم.\nوقال بعضهم: أراد بالروح القرآن، وذلك أن المشركين قالوا: يا محمد! من أتاك بهذا القرآن؟ فأنزل الله تعالى هذِه الآية، وبين أنه من\n_________\n= لَيْسَ لَكَ بِهِ عِلْمٌ﴾ [السورة نفسها: ٣٦].\nوقد ذكر السيوطي أن ابن أبي حاتم وابن مردويه أخرجا عن عكرمة قال: سئل ابن عباس -﵄- عن قوله ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾ فقال: لا تنال هذِه المنزلة، فلا تزيدوا عليها، قولوا كما قال الله وعلّم نبيه -ﷺ-: ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ \"الدر المنثور\" ٤/ ٣٦٢.\n(١) في (أ): على.\n(٢) قد ورد في عظمة الله -﷿- مثل هذا في الحديث الصحيح المرفوع الذي أخرجه الإمام مسلم كتاب الإيمان، باب في قوله -﵇-: إن الله لا ينام .. (١٧٩) عن أبي موسى -﵁- قال: قام فينا رسول الله -ﷺ- بخمس كلمات فقال: \"إن الله -﷿- لا ينام، ولا ينبغي له أن ينام .. حجابه النور -في رواية أبي بكر: النار-، لو كشفه لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقه\".","vol":"16","page":470},{"text":"عنده عز شأنه: ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ (١).\n\n<span data-type=\"title\" id=toc-2494>٨٦ </span>- ﴿وَلَئِنْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ﴾\nيعني: القرآن ﴿ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلًا﴾ ناصرًا ينصرك ويرده عليك.\n\n<span data-type=\"title\" id=toc-2495>٨٧ </span>- ﴿إِلَّا رَحْمَةً﴾\nيعني: لا يشاء ذلك رحمة ﴿مِنْ رَبِّكَ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيرًا﴾.\n[١٧٤٨] أخبرنا الحسين بن فنجويه (٢)، قال: حدثنا محمد بن المظفر البزاز (٣)، قال: حدثنا أبو علي الحسن بن صاحب الشاشي (٤)، قال: حدثنا المسجر (٥) بن الصلت، قال: حدثنا عبد الكريم بن روح (٦)، قال:\n_________\n(١) دليل هذا القول أوضح مما أشار إليه المصنف، وذاك قوله تعالى ﴿وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ (٥٢)﴾ [الشورى: ٥٢].\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) ثقة مأمون حافظ.\n(٤) الحسن بن صاحب بن حميد، أبو علي الشاشي، أحد الرحالين، إمام حافظ، كتب ببلاد خراسان والجبال والعراق والحجاز والشام وقدم بغداد وحدث بها، وثقه الخطيب، توفي سنة (٥٣١٤). انظر \"تاريخ بغداد\" للخطيب ٧/ ٣٣٣، \"سير أعلام النبلاء\" للذهبي ١٤/ ٤٣١.\n(٥) في (أ)، (م): المنشحر، وفي \"تاريخ بغداد\" ١٣/ ٢٠٩ المسجر بن الصلت القزويني، ذكره ضمن شيوخ معروف بن محمد الجرجاني، ولم أجد له ترجمة.\n(٦) عبد الكريم بن روح بن عنبسة بن سعيد بن أبي عياش البزاز، أبو سعيد البصري، =","vol":"16","page":471},{"text":"حدثنا عيسى بن ميمون (١)، عن هشام ابن عروة (٢)، عن أبيه (٣)، عن عبد الله بن عمرو -﵄- أن رسول الله -ﷺ- خرج وهو معصوب الرأس من وجع فصعد المنبر فحمد الله وأثنى عليه ثم قال: \"أيها الناس! ما هذِه الكتب التي تكتبون؟ أكتاب غير كتاب الله؟ يوشك أن يغضب الله تعالى عليه (٤) لكتابه فلا ياد ورقًا ولا قلبًا إلا أخذ منه\"، قالوا: يا رسول الله! فكيف بالمؤمنين والمؤمنات يومئذ؟ قال: \"من أراد الله به خيرًا أبقى في قلبه لا إله إلا الله\" (٥).\n_________\n= قال أبو حاتم: مجهول، ويقال: إنه متروك الحديث، وذكره ابن حبان في \"الثقات\" وقال: يخطئ ويخالف، وضعفه الحافظ، روى له ابن ماجه حديثًا واحدًا، مات سنة (٢١٥ هـ). انظر \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٦١، (الثقات) لابن حبان ٨/ ٤٢٣، \"تهذيب الكمال\" للمزي ١٨/ ٢٤٩، \"التقريب\" (٤١٥٠).\n(١) عيسى بن ميمون المدني، مولى القاسم بن محمد، يعرف بالواسطي، ضعيف، ضعفه غير واحد من الحفاظ، روى له الترمذي وابن ماجه. انظر \"التاريخ الكبير\" للبخاري ٦/ ٤٠١، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٨٧، \"تهذيب الكمال\" للمزي ٢٣/ ٤٨، \"التقريب\" (٥٣٣٥).\n(٢) ثقة فقيه ربما دلس.\n(٣) ثقة.\n(٤) من (أ).\n(٥) [١٧٤٨] الحكم على الإسناد:\nضعيف، فيه عبد الكريم بن روح، وعيسى بن ميمون ضعيفان، وابن الصلت لم أجده.\nالتخريج:\nقال الإمام السيوطي: وأخرج ابن مردويه عن ابن عباس وابن عمر -﵃- قالا: =","vol":"16","page":472},{"text":"[١٧٤٩] وأخبرني أبو عبد الله الحسين بن محمد الثقفي (١)، قال: حدثنا هارون بن محمد بن هارون (٢)، قال: حدثنا الحسن بن علي بن عيسى السيسري (٣)، قال: حدثنا الأحوص بن جواب (٤)، قال: حدثنا عمار بن رزيق (٥)، عن عبد العزيز بن رفيع (٦)، عن شداد بن معقل (٧) قال: قال عبد الله بن مسعود -﵁-: إن أول ما تفقدون من دينكم\n_________\n= خطب رسول الله -ﷺ- فقال: \"يا أيها الناس! ما هذِه الكتب التي بلغني أنكم تكتبونها مع كتاب الله؟ يوشك أن يغضب الله لكتابه فيسري عليه ليلًا لا يترك في قلب ولا ورق منه حرفًا إلا ذهب به\"، فقيل: يا رسول الله! فكيف .. لا إله إلا الله. \"الدر المنثور\" ٤/ ٣٦٤ - ٣٦٥.\n(١) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) العطار، لم أجده.\n(٣) لم أجده.\n(٤) في (ز): الحوات، ولكنه أحوص بن جواب الضبي، أبو الجواب الكوفي، وثقه ابن معين، وفي رواية: ليس بذاك القوي، وقال أبو حاتم صدوق، وقال الحافظ: صدوق ربما وهم. أخرج له الإمام مسلم وأبو داود والترمذي والنسائي، توفي سنة (٢١١ هـ). انظر \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٢٨، \"الثقات\" لابن حبان ٦/ ٨٩، \"تهذيب الكمال\" للمزي ٢/ ٢٨٨، \"التقريب\" (٢٨٩).\n(٥) الضبي، أبو الأحوص الكوفي، لا بأس به.\n(٦) عبد العزيز بن رفيع الأسدي، أبو عبد الله المكي، وثقه جمع من الأئمة، روى له الجماعة، ومات سنة (١٣٠ هـ) ويقال بعدها، انظر \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٨١، \"الثقات\" لابن حبان ٥/ ١٢٣، \"تهذيب الكمال\" للمزي ١٨/ ١٣٤، \"التقريب\" (٤٠٩٥).\n(٧) شداد بن معقل الكوفي، ذكره ابن حبان في \"الثقات\"، انظر \"التاريخ الكبير\" للبخاري ٤/ ٢٢٥، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٢٩، \"الثقات\" لابن حبان ٤/ ٣٥٧، \"تهذيب الكمال\" للمزي ١٢/ ٤٠٣، \"التقريب\" (٢٧٥٨).","vol":"16","page":473},{"text":"الأمانة، وآخر ما تفقدون الصلاة، وليصلين قوم ولا دين لهم، وإن هذا القرآن تصبحون يومًا وما فيكم منه شيء، فقال رجل: كيف يكون ذلك يا أبا عبد الرحمن، وقد أثبتناه في قلوبنا وأثبتناه في مصاحفنا نعلمه أبناءنا (ويعلمه أبناؤنا) (١) أبناءهم إلى يوم القيامة؟ قال: يسرى به في ليلة فيذهب بما في المصاحف وبما في القلوب (فتصبح الناس كالبهائم) (٢) ثم قرأ عبد الله: ﴿وَلَئِنْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ﴾ الآية (٣).\nوروى موسى بن عبيدة (٤)، عن صفوان بن سليم (٥)، عن ناجية بن\n_________\n(١) في (أ): ويعلموه الأبناء، وفي هذا المعنى حديث مرفوع رواه عوف بن مالك، أخرجه البخاري في خلق \"أفعال العباد\" (ص ٩٥ - ٩٦) (٢٥٦، ٢٥٧)، والحاكم في \"المستدرك\" ١/ ٩٩.\n(٢) من (م)، وفي \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٢٥.\n(٣) [١٧٤٩] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nوقد ذكر البخاري في \"خلق أفعال العباد\" (ص ١٠٨) (٢٨٢) بطريق أحمد بن يونس حدثه زهير قال: حدثنا عبد العزيز .. قال عبد الله: إن هذا القرآن الذي بين ظهريكم يوشك أن ينزع منكم، قلت: يا عبد الله! كيف ينزع منا، وقد أثبته الله في قلوبنا، وأثبتناه في مصاحفنا؟ قال: يسرى عليه في ليلة فينتزع ما في القلوب، ويذهب بما في المصاحف، ثم تلا ﴿وَلَئِنْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ﴾. ونحوه ابن أبي شيبة في \"المصنف\" ١٠/ ٢٦٠ (٣٠٦٩٧).\n(٤) موسى بن عبيدة بن نشيط الربذي، أبو عبد العزيز المدني، ضعيف.\n(٥) صفوان بن سليم الزهري المدني، ثقة، مفتٍ عابد، رمي بالقدر.","vol":"16","page":474},{"text":"عبد الله بن عتبة (١)، عن أبيه (٢)، (عن عبد الله (٣) -﵁-) (٤) قال: أكثروا الطواف بالبيت قبل أن يرفع وينسى الناس مكانه، وأكثروا تلاوة القرآن قبل أن يرفع، قالوا: هذِه المصاحف ترفع، فكيف بما في صدور الرجال؟ قال: يسرى عليه ليلا فيصبحون منه فقراء، وينسون قول لا إله إلا الله، فيقعون في قول أهل الجاهلية وأشعارهم فذلك حين يقع عليهم القول (بما ظلموا) (٥) (٦).\n[١٧٥٠] وأخبرني الشيخ أبو الحسن محمد بن القاسم الفارسي (٧) ﵀ بقراءتي عليه، قال: حدثنا أبو زكريا (علي بن) (٨) يحيى بن محمد الفلجوذي (٩)، قال: حدثنا الحسن بن محمد بن الحسين بن\n_________\n(١) ناجية بن عبد الله بن عتبة بن مسعود، عن أبيه عن عبد الله بن مسعود -﵁-، عن النبي -ﷺ-: \"تعلموا القرآن قبل أن يرفع\" هكذا ذكره الإمام البخاري في \"التاريخ الكبير\". ولم يذكر فيه جرحًا ولا تعديلًا، وذكره ابن حبان في \"الثقات\". انظر \"التاريخ الكبير\" للبخاري ٨/ ١٠٧، \"الجرح والتعديل\" ٨/ ٤٨٧، \"الثقات\" لابن حبان ٧/ ٥٣٩.\n(٢) عبد الله بن عتبة، وثقه العجلي وجماعة.\n(٣) ابن مسعود الصحابي المشهور.\n(٤) ساقط في (ز).\n(٥) من (م).\n(٦) الحكم على الإسناد:\nفيه موسى بن عبيدة، ضعيف.\n(٧) ابن أحمد المرتب الماوردي، لم يذكر بجرح أو تعديل.\n(٨) من (أ).\n(٩) لم أجده.","vol":"16","page":475},{"text":"الخليل (١)، قال: حدثنا داود بن الوسيم (٢)، قال: حدثنا محمد بن إسماعيل الزبيدي (٣)، قال: حدثنا سعيد بن أبي مريم (٤)، قال: حدثنا ابن لهيعة (٥)، قال: حدثني خالد بن يزيد (٦)، عن سعيد بن أبي هلال (٧) قال: حدثني ثابت بن عياض (٨)، عن عبد الله بن عمرو -﵄- قال: لا تقوم الساعة حتى يرفع (٩) القرآن من حيث نزل، له دوي كدوي النحل، فيقول الرب -﷿-: ما بالك؟ فيقول: يا رب!\n_________\n(١) لم أجده.\n(٢) داود بن الوسيم بن أيوب بن سليمان، أبو سليمان البوشنجي، مشهور ببلده، له تصانيف معروفة، ورحل في طلب الحديث فسمع بدمشق إبراهيم بن يعقوب الجوزجاني نزيل دمشق وغيره.\nروى عنه أبو عبد الله محمد بن الحسن النيرجاني وأبو القاسم منصور بن العباس وغيره.\nقال عنه أبو عبد الله النيرجاني: دخل داود العراق والشام في كتبه العلم نيف وعشرين سنة. \"تاريخ دمشق\" لابن عساكر ١٧/ ١٩١.\n(٣) الكوفي، صدوق يتشيع.\n(٤) سعيد بن الحكم بن محمد بن سالم بن أبي مريم الجمحي بالولاء، أبو محمد البصري، ثقة، ثبت، فقيه.\n(٥) هو عبد الله بن لهيعة بن عقبة، أبو عبد الرحمن الحضرمي المصري، صدوق، خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهب عنه أعدل من غيرهما.\n(٦) خالد بن يزيد الجمحي -مولاهم- أبو عبد الله المصري، ثقة.\n(٧) سعيد بن أبي هلال الليثي، أبو العلاء المصري، صدوق.\n(٨) في نسخ المخطوط: عبد الله، ولم يوجد من التابعين ثابت بن عبد الله، بل إنما هو ثابت بن عياض الأحنف العدوي مولاهم، ثقة.\n(٩) في (أ): يرجع.","vol":"16","page":476},{"text":"منك خرجت وإليك أعود، أتلى ولا يعمل بي (١).\n\n<span data-type=\"title\" id=toc-2496>٨٨ </span>- قوله -﷿-: ﴿قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ﴾\nلا يقدرون على ذلك، قال السدي (٢): لا يأتون بمثله؛ لأنه غير مخلوق، ولو كان مخلوقًا لأتوا بمثله ﴿وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا﴾ عونًا، نزلت هذِه الآية حين قال الكفار: ﴿لَوْ نَشَاءُ لَقُلْنَا مِثْلَ هَذَا﴾ فأكذبهم الله تعالى.\n\n<span data-type=\"title\" id=toc-2497>٨٩ </span>- قوله -﷿-: ﴿وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ فَأَبَى أَكْثَرُ النَّاسِ إِلَّا كُفُورًا (٨٩)﴾\nجحودا.\n\n<span data-type=\"title\" id=toc-2498>٩٠ </span>- قوله -﷿-: ﴿وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا (٩٠)﴾\nروى عكرمة، عن ابن عباس (٣) -﵄- أن عتبة وشيبة ابني ربيعة، وأبا\n_________\n(١) [١٧٥٠] الحكم على الإسناد:\nفيه من لم أجده، وشيخ المصنف وداود بن الوسيم لم يذكر بجرح أو تعديل.\n(٢) الظاهر عند الإطلاق هو إسماعيل بن عبد الرحمن بن أبي كريمة، أبو محمد السدي الكبير، الهاشمي.\n(٣) هذِه الرواية ذكرت في \"السيرة النبوية\" لابن هشام ١/ ٢٦٢ بلفظ: قال ابن إسحاق: ثم إن الإسلام جعل يفشو بمكة في قبائل قريش في الرجال والنساء وقريش تحبس من قدرت على حبسه، وتفتن من استطاعت فتنته من المسلمين، ثم إن أشراف قريش من كل قبيلة -كما حدثني بعض أهل العلم عن سعيد بن جبير وعن عكرمة، عن عبد الله بن عباس -﵄- قال: اجتمع عتبة بن ربيعة وشيبة بن ربيعة وأبو سفيان بن حرب والنضر بن الحارث ..","vol":"16","page":477},{"text":"سفيان بن حرب والنضر بن الحارث وأبا البختري بن هشام والأسود بن المطلب وزمعة بن الأسود والوليد بن المغيرة وأبا جهل بن هشام وعبد الله بن أبي أمية وأمية بن خلف والعاص بن وائل ونبيها ومنبها ابني الحجاج اجتمعوا ومن اجتمع معهم بعد غروب الشمس عند ظهر الكعبة، فقال بعضهم لبعض: ابعثوا إلى محمد فكلموه وخاصموه حتى تعذروا فيه، فبعثوا إليه أن أشراف قومك قد اجتمعوا إليك ليكلموك، فجاءهم رسول الله -ﷺ- سريعًا هو يظن أنه بدا لهم في أمره بدء، وكان عليهم حريصًا يحب رشدهم ويعز عليه عنتهم، حتى جلس إليهم فقالوا: يا محمد! إنا بعثنا إليك لنعذر فيك، وإنا والله لا نعلم رجلًا من العرب أدخل على قومه ما أدخلت على قومك، لقد شتمت الآباء وعبت الدين وسفهت الأحلام وشتمت الآلهة وفرقت الجماعة، فما بقي أمر قبيح إلا وقد جئته فيما بيننا وبينك، فإن كنت إنما كنت جئت بهذا الحديث تطلب به مالًا جمعنا (١) لك من أموالنا حتى تكون أكثرنا أموالًا، وإن كنت إنما تطلب الشرف فينا سودناك علينا، وإن كنت تريد ملكًا ملكناك علينا، وإن كان هذا (الذي يأتيك رئيا) (٢) تراه قد غلب عليك -وكانوا يسمون التابع من الجن الذي يتبع الناس (رئيا، فربما) (٣)\n_________\n(١) هكذا في \"السيرة النبوية\" لابن هشام ولكن في (أ)، (ز): جعلنا، وفي (م): أغنيناك.\n(٢) هكذا في \"السيرة النبوية\" لابن هشام ولكن في (أ): الرئي الذي يأتيك.\n(٣) في (أ): الرئي، فإنما.","vol":"16","page":478},{"text":"كان ذلك بذلنا أموالنا في طلب الطب حتى نبرئك (١) منه أو نعذر فيك، فقال رسول الله -ﷺ-: \"ما بي ما تقولون، (ما جئت بما) (٢) جئتكم به أطلب أموالكم ولا الشرف فيكم ولا الملك عليكم، ولكن الله -﷿- بعثني إليكم رسولًا، وأنزل على كتابًا وأمرني أن أكون لكم بشيرًا ونذيرًا، فبلغتكم رسالة ربي ونصحت لكم، فإن تقبلوا مني ما جئتكم به فهو حظكم في الدنيا والآخرة، وإن تردوه عليَّ أصبِرُ لأمر الله حتى يحكم الله تعالى بيني وبينكم\" فقالوا: يا محمد! فإن كنت غير قابل منا ما عرضنا عليك فقد علمت أنه ليس من الناس أحد أضيق بلادًا ولا أقل مالًا ولا أشد عيشًا منا، فسل لنا ربك الذي بعثك بما بعثك به فليسير عنا هذِه الجبال التي قد ضيقت علينا ويبسط لنا بلادنا وليجر لنا فيها أنهارًا كأنهار الشام والعراق، وليبعث لنا من مضى من آبائنا، وليكن ممن يبعث لنا منهم قصي بن كلاب، فإنه كان شيخًا صدوقًا، فنسألهم عما تقول أحق هو أم باطل؟ فإن صنعت ما سألناك صدقناك وعرفنا به منزلتك عند الله وأنه بعثك رسولًا كما تقول، فقال لهم رسول الله -ﷺ-: \"ما بهذا بعثت، إنما جئتكم من عند الله بما بعثني به وقد بلغتكم ما أرسلت به فإن تقبلوه فهو حظكم في الدنيا والآخرة، وإن تردوه عليَّ أصبر لأمر الله حتى يحكم الله بيني وبينكم\" فقالوا: فإذ لم تفعل هذا لنا فخذ لنفسك،\n_________\n(١) في (أ): نتركه.\n(٢) زيادة من \"السيرة النبوية\" لابن هشام.","vol":"16","page":479},{"text":"فسل ربك أن يبعث ملكًا يصدقك واسأله فيجعل لك جنانًا و(قصورًا وكنوزًا) (١) من ذهب وفضة يغنيك بها عما نراك، فإنك تقوم في الأسواق (كما نقوم) (٢) وتلتمس المعاش كما نلتمسه، فقال لهم رسول الله -ﷺ-: \"ما أنا بالذي يسأل ربه، وما بعثت إليكم بهذا، ولكن الله تعالى بعثني بشيرًا ونذيرًا\" قالوا: فأسقط السماء (علينا كسفًا) (٣) كما زعمت أن ربك إن شاء فعل ذلك، فقال رسول الله -ﷺ-: \"إن ذلك إلى الله إن شاء فعل ذلك\"، فقالوا: إنه قد بلغنا أنه إنما يعلمك هذا رجل باليمامة يقال له الرحمن، وإنا والله لا نؤمن بالرحمن أبدًا، فقد أعذرنا إليك يا محمد، أما والله لا نتركك وما بلغت منا حتى نهلكك أو تهلكنا، وقال قائل منهم: لن نؤمن لك حتى تأتينا بالله والملائكة قبيلا، فلما قالوا ذلك، قام النبي -ﷺ- عنهم وقام معه عبد الله بن أبي أمية بن المغيرة بن عبد الله بن عمرو ابن مخزوم، وهو ابن عمته عاتكة بنت عبد المطلب فقال له: يا محمد! عرض عليك قومك ما عرضوا فلم تقبله منهم، ثم سألوك لأنفسهم أمورًا ليعرفوا بها منزلتك من الله فلم تفعل ذلك، ثم سألوك أن تعجل لهم ما تخوفهم به من العذاب فلم تفعل، فوالله لا أؤمن بك أبدًا حتى تتخذ إلى السماء سلمًا ثم ترقى فيه وأنا انظر\n_________\n(١) في (أ)، (ز): كنوزًا وقصورًا.\n(٢) زيادة من \"السيرة النبوية\" لابن هشام.\n(٣) زيادة من \"السيرة النبوية\" لابن هشام.","vol":"16","page":480},{"text":"حتى تأتيها وتأتي بنسخة منشورة معك ونفر من الملائكة يشهدون لك أنك كما تقول، وأيم الله لو فعلت ذلك لظننت أني لا أصدقك، ثم انصرف، وانصرف رسول الله -ﷺ-، فقال أبو جهل حين قام رسول الله -ﷺ-: يا معشر قريش! إن محمدًا قد أبى إلا ما ترون من عيب ديننا وشتم آبائنا وتسفيه أحلامنا وسب آلهتنا، وأني أعاهد الله لأجلس له غدًا بحجر قدر ما أطيق حمله، فإذا سجد في صلاته رضخت رأسه به (١)، وانصرف رسول الله - ﷺ - إلى أهله حزينًا لما فاته من متابعة قومه، ولما رأى من مباعدتهم فأنزل الله -﷿-: ﴿وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا﴾.\nقرأ أهل الكوفة: ﴿تَفْجُرَ﴾ خفيفة بفتح التاء وضم الجيم واختاره\n_________\n(١) بقية المؤامرة: فأسلموني عند ذلك أو امنعوني، فليصنع بعد ذلك بنو عبد مناف ما بدا لهم، قالوا: والله لا نسلمك لشيء أبدا، فامض لما تريد، فلما أصبح أبو جهل أخذ حجرًا -كما وصف- ثم جلس لرسول الله -ﷺ- ينتظره، وغدا رسول الله - ﷺ - كما كان يغدو، وكان رسول الله -ﷺ- بمكة وقبلته إلى الشام، فكان إذا صلى بين الركن اليماني والحجر الأسود وجعل الكعبة بينه وبين الشام، فقام رسول الله -ﷺ- يصلي وقد غدت قريش فجلسوا في أنديتهم ينتظرون ما أبو جهل فاعل؟ فلما سجد رسول الله -ﷺ- احتمل أبو جهل الحجر ثم أقبل نحوه، حتى إذا دنا منه رجع منهزمًا منتقعًا لونه مرعوبًا قد يبست يداه على حجره، حتى قذف الحجر من يده، وقامت إليه رجال قريش فقالوا له: ما لك يا أبا الحكم؟ قال: قمت إليه لأفعل به ما قلت لكم البارحة، فلما دنوت منه عرض لي دونه فحل من الإبل، لا والله ما رأيت مثل هامته ولا مثل قصرته ولا أنيابه لفحل قط، فهمّ بي أن يأكلني. قال ابن إسحاق: فذكر لي أن رسول الله -ﷺ- قال: \"ذلك جبريل -﵇- لو دنا لأخذه\". \"السيرة النبوية\" لابن هشام ١/ ٢٦٤.","vol":"16","page":481},{"text":"أبو حاتم؛ لأن الينبوع واحد، والباقون بالتشديد على التفعيل، واختاره أبو عبيد، ولم يختلفوا في الثانية أنها مشددة لأجل الأنهار؛ لأنها جمع، والتشديد يدل على التكثير ﴿مِنَ الْأَرْضِ﴾ يعني: أرض مكة ﴿يَنْبُوعًا﴾ عيونًا، وهو يفعول من نبع الماء.\n\n<span data-type=\"title\" id=toc-2499>٩١ </span>- ﴿أَوْ تَكُونَ لَكَ جَنَّةٌ﴾\nبستان ﴿مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا﴾ وسطها ﴿تَفْجِيرًا﴾ تشقيقا.\n\n<span data-type=\"title\" id=toc-2500>٩٢ </span>- ﴿أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا﴾\nقرأ أكثر أهل العراق (وهم: أبو عمرو وابن كثير وحمزة والكسائي) (١) بسكون السين، أي: قطعًا، جمع كسفة وهو جمع للكثير مثل تمرة وتمر، وسدرة وسدر، تقول العرب: أعطني كسفة من هذا الثوب، أي: قطعة، ويقال: جاءنا بثريد كسف، أي: قطع خبز، وقيل: أراد: جانبًا، وقرأ الباقون بفتح السين، وهو القطع أيضًا، جمع القليل للكسفة ﴿أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا﴾ قال ابن عباس (٢) -﵄-: كفيلا.\n_________\n(١) زيادة من (ز). وأبو عمرو زبان بن العلاء المازني البصري، وعبد الله بن كثير المكي، وكذلك حمزة والكسائي أيضًا قد عُرّفا.\n(٢) ذكر ابن الجوزي: كفيلًا أنك رسولا، قاله أبو صالح عن ابن عباس ﵄. \"زاد المسير\" ٥/ ٨٨.\nوحكى البغوي بلفظ: كفيلا، أي: يكفلون بما تقول. \"معالم التنزيل\" ٥/ ١٣٠.","vol":"16","page":482},{"text":"وقال الضحاك (١): ضامنًا.\nوقال مقاتل (٢): شهيدًا.\nوقال مجاهد (٣): هو جمع القبيلة، أي: بأصناف الملائكة قبيلة قبيلة. وقال قتادة (٤): عيانًا.\nوقال الفراء (٥): هو من قول العرب: قُبُلًا وقِبَلا، أي: معاينة.\n\n<span data-type=\"title\" id=toc-2501>٩٣ </span>- ﴿أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ﴾\nمن ذهب. قال مجاهد: كنت لا أدري ما الزخرف حتى رأيت في قراءة ابن مسعود -﵁-: بيت من ذهب ﴿أَوْ تَرْقَى﴾ تصعد ﴿فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ﴾ أي: من أجل رقيك أي: صعودك ﴿حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ﴾ يأمرنا (٦) فيه باتباعك ﴿قُلْ﴾ يا محمد! ﴿سُبْحَانَ رَبِّي﴾ وقرأ أهل مكة والشام: (قال سبحان ربي) يعني: محمدًا -ﷺ- ﴿هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا﴾ وليس ما سألتم في طوق البشر ولا قدرة الرسل.\n* * *\n_________\n(١) كذلك حكى عنه البغوي في المرجع نفسه.\n(٢) هكذا حكى القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٣١ تعليقًا ومبهمًا فلم يبين أهو مقاتل بن حيان أو مقاتل بن سليمان؟\n(٣) أسند الطبري إلى مجاهد قال: قبائل على حدتها كل قبيلة. \"جامع البيان\" ١٦٢/ ١٥.\n(٤) أسند الطبري إلى قتادة قال: نعاينهم معاينة. المرجع نفسه.\n(٥) ذكر في \"معاني القرآن\" ٢/ ١٣١ وفي معنى الكلمة: كفيلا.\n(٦) في (أ): أمرنا.","vol":"16","page":483},{"text":"<span data-type=\"title\" id=toc-2502>٩٤ </span>- قوله -﷿-: ﴿وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَى إِلَّا أَنْ قَالُوا﴾\nجهلًا منهم ﴿أَبَعَثَ اللَّهُ بَشَرًا رَسُولًا﴾ أن الأولى في محل نصب، والثانية في موضع الرفع، وفي الآية اختصار مجازها: هلا بعث الله ملكًا رسولا، فأجابهم الله -﷿-:<span data-type=\"title\" id=toc-2503> ٩٥ </span>- ﴿قُلْ لَوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ﴾\nمستوطنين مقيمين ﴿لَنَزَّلْنَا عَلَيْهِمْ مِنَ السَّمَاءِ مَلَكًا رَسُولًا﴾\n\n<span data-type=\"title\" id=toc-2504>٩٦ </span>- لأن الملائكة إنما تبعث إلى الملائكة وتراهم الملائكة، وقال له ﴿قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ﴾\nأني رسوله إليكم ﴿إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا﴾.\n\n<span data-type=\"title\" id=toc-2505>٩٧ </span>- ﴿وَمَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُمْ أَوْلِيَاءَ مِنْ دُونِهِ﴾\nيهدونهم ﴿وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ﴾\n[١٧٥١] أخبرنا أبو بكر أحمد بن الحسن بن أحمد بن محمد الحيري (١) -بالحيرة- قال: أخبرنا أبو بكر محمد بن جعفر بن محمد بن الهيثم الأنباري (٢)، قال: حدثنا جعفر بن محمد الصائغ (٣)، قال: حدثنا حسين بن محمد (٤)، قال: حدثنا شيبان (٥)\n_________\n(١) ثقة.\n(٢) ثقة.\n(٣) ثقة، عارف بالحديث.\n(٤) أبو أحمد المؤدب المروزي ثقة.\n(٥) شيبان بن عبد الرحمن النحوي المؤدب البصري أبو معاوية، ثقة، صاحب كتاب.","vol":"16","page":484},{"text":"عن قتادة (١)، عن أنس -﵁- أن رجلًا قال: يا رسول الله! كيف يحشر الكافر على وجهه يوم القيامة؟ فقال نبي الله -ﷺ-: \"إن الذي أمشاه على رجليه قادر على أن يمشيه على وجهه\" (٢).\nوروى حماد بن سلمة (٣) عن علي بن زيد (٤)، عن أوس بن خالد (٥)، عن أبي هريرة -﵁- قال: قال رسول الله -ﷺ-: \"يحشر الناس يوم القيامة ثلاثة أصناف: صنف مشاة وصنف ركبانا وصنف على وجوههم\" قيل: يا رسول الله! وكيف يمشون على وجوههم؟ قال: \"إن الذي أمشاهم على أقدامهم قادر على أن يمشيهم على وجوههم، إنهم يتقون بوجوههم كل حدب وشوك\" (٦).\n_________\n(١) ثقة، ثبت.\n(٢) [١٧٥١] الحكم على الإسناد:\nحديث متفق عليه صحيح.\nالتخريج:\nأخرجه البخاري في تفسير سورة الفرقان (٤٧٦٠)، وفي كتاب الرقاق، باب كيف الحشر (٦٥٢٣) بلفظ: \"أليس الذي أمشاه على الرجلين في الدنيا قادرًا على أن يمشيه على وجهه يوم القيامة \"؟ قال قتادة: بلى وعزة ربنا. وبهذا اللفظ رواه مسلم في كتاب الجنة، باب يحشر الكافر على وجهه (٢٨٠٦).\n(٣) أبو سلمة الإمام، الثقة العابد، وتغير حفظه بأخرة.\n(٤) علي بن زيد بن عبد الله بن زهير بن عبد الله بن جدعان التميمي، ضعيف.\n(٥) أوس بن خالد الحجازي، مجهول، أخرج له الترمذي وابن ماجه.\n(٦) الحكم على الإسناد:\nفيه أوس بن خالد مجهول. =","vol":"16","page":485},{"text":"﴿عُمْيًا وَبُكْمًا وَصُمًّا﴾ إن قيل: كيف وصف الله تعالى هؤلاء بأنهم يوم القيامة عمي وبكم وصم، وقد قال الله تعالى: ﴿وَرَأَى الْمُجْرِمُونَ النَّارَ﴾ (١) وقال: ﴿سَمِعُوا لَهَا تَغَيُّظًا وَزَفِيرًا﴾ (٢) وقال: ﴿دَعَوْا هُنَالِكَ ثُبُورًا﴾ (٣).\nفالجواب عنه ما قال ابن عباس -﵄-: ﴿عُمْيًا﴾ لا يرون شيئًا يسرهم ﴿وَبُكْمًا﴾ لا ينطقون بحجة ﴿وَصُمًّا﴾ لا يسمعون شيئًا يسرهم.\nوقال الحسن: هذا حين تتوفاهم (٤) الملائكة وحين يساقون إلى الموقف عمي العيون وزرقها مسودة الوجوه إلى أن يدخلوا النار.\nوقال مقاتل (٥): هذا حين يقال لهم: ﴿قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ﴾ فيصيرون بأجمعهم عميًا وبكمًا وصمًّا لا يرون ولا يسمعون ولا ينطقون بعد ذلك.\nوقيل: ﴿عُمْيًا﴾ لا يرون الهدى ﴿وَبُكْمًا﴾ لا ينقطون بخير\n_________\n= التخريج:\nأخرجه الإمام أحمد في \"المسند\" ٢/ ٣٦٣، والترمذي في تفسير السورة، وحسّنه.\n(١) الكهف: ٥٣.\n(٢) الفرقان: ١٢.\n(٣) الفرقان: ١٣.\n(٤) في (أ): تتوفى، وفي (ز): يستوفاهم، وذكر البغوي في تفسير الآية الفقرة الأخيرة فقط عن الحسن تعليقًا باختصار في \"معالم التنزيل\" ٥/ ١٣٢.\n(٥) هكذا ذكر ابن الجوزي في \"زاد المسير\" ٥/ ٩٠ بلفظ: قال مقاتل مبهمًا، ولم يبين أهو ابن حيان أو ابن سليمان؟","vol":"16","page":486},{"text":"﴿وَصُمًّا﴾ لا يسمعون الحق.\n﴿مَأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ﴾ قال ابن عباس ﵄: سكنت (١). وقال مجاهد: طفئت. وقال قتادة (٢): لانت وضعفت. ﴿زِدْنَاهُمْ سَعِيرًا﴾ وقودا.\n\n<span data-type=\"title\" id=toc-2506>٩٨ </span>- ﴿ذَلِكَ جَزَاؤُهُمْ بِأَنَّهُمْ كَفَرُوا بِآيَاتِنَا وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا (٩٨)﴾\nفأجابهم الله تعالى.\n\n<span data-type=\"title\" id=toc-2507>٩٩ </span>- ﴿أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ﴾\nفي عظمها وشدتها وكثرة أجزائها وقوتها ﴿قَادِرٌ عَلَى أَنْ يَخْلُقَ مِثْلَهُمْ﴾ في صغرهم وضعفهم، نظيره قوله تعالى ﴿لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ﴾ (٣) وقوله: ﴿أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا (٢٧)﴾ (٤) ﴿وَجَعَلَ لَهُمْ أَجَلًا﴾ أي: وقتًا لعذابهم وهلاكهم ﴿لَا رَيْبَ\n_________\n(١) أسند إليه الطبري في \"جامع البيان\" ١٥/ ١٦٨، وابن الجوزي في المرجع السابق تعليقًا، كما أسند إليه الطبري بطريق ابن جريج قال: قال ابن عباس -﵄-: ﴿كُلَّمَا خَبَتْ﴾ قال: خبوها أنها تسعر بهم حطبًا، فماذا أحرقتهم فلم يبق منهم شيء صارت جمرًا تتوهج، فماذا بدلوا خلقًا جديدًا عاودتهم. ١٥/ ١٦٩. وذكر عن مجاهد مثله.\n(٢) قال الحافظ عبد الرزاق: أنبأنا معمر عن قتادة في قوله ﴿كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا﴾ قال: كلما لأن منها شيء. \"تفسير القرآن العظيم\" لعبد الرزاق ١/ ٣٩٠.\n(٣) [غافر: ٥٧].\n(٤) النازعات: ٢٧.","vol":"16","page":487},{"text":"فِيهِ﴾ (أنه آتيهم) (١). وقيل: إن هذا جواب لقولهم: ﴿أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا﴾. وقيل: هو يوم القيامة. وقيل: هو الموت الذي يعاينوه ﴿فَأَبَى الظَّالِمُونَ﴾ الكافرون ﴿إِلَّا كُفُورًا﴾ جحودا.\n\n<span data-type=\"title\" id=toc-2508>١٠٠ </span>- قوله -﷿-: ﴿قُلْ لَوْ أَنْتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي﴾\nأي: أملاك ربي وأمواله، وأراد بالرحمة هاهنا الرزق ﴿إِذًا لَأَمْسَكْتُمْ﴾ بخلتم فحبستم ﴿خَشْيَةَ الْإِنْفَاقِ﴾ أي: لأمسكتم عن الإنفاق خشية الفقر والإقتار. (وقال قتادة) (٢): ﴿خَشْيَةَ الْإِنْفَاقِ﴾ أي: خشية الفاقة. ﴿وَكَانَ الْإِنْسَانُ قَتُورًا﴾ أي: بخيلا ممسكًا ضيقًا.\n\n<span data-type=\"title\" id=toc-2509>١٠١ </span>- قوله -﷿-: ﴿وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ﴾\nقال ابن عباس -﵄- والضحاك (٣): هي العصا، واليد البيضاء، والعقدة التي كانت بلسانه فحلها، وفلق البحر، والطوفان، والجراد، والقمل، والضفادع، والدم.\nوقال عكرمة ومطر الوراق وقتادة ومجاهد والشعبي وعطاء ﵏: هي الطوفان، والجراد، والقمل، والضفادع، والدم، والعصا، واليد، والسنون، ونقص من الثمرات.\n_________\n(١) في (ز): أنهم آتوه.\n(٢) في (أ): وقيل، والمثبت من (ز)، وهو كما روى الحافظ عبد الرزاق في \"تفسير القرآن العظيم\" ١/ ٣٩٠ عن معمر، عن قتادة.\n(٣) أسند الطبري هذا إلى ابن عباس -﵄- والضحاك بن مزاحم الهلالي في \"جامع البيان\" ١٥/ ١٧١.","vol":"16","page":488},{"text":"[١٧٥٢] وأخبرني الحسين بن فنجويه (١)، قال: حدثنا مخلد بن جعفر (٢)، قال: حدثنا الحسن بن علويه (٣)، قال: حدثنا إسماعيل ابن عيسى (٤)، قال: حدثنا إسحاق بن بشر (٥)، قال: أخبرني محمد ابن إسحاق (٦)، قال: سمعت محمد بن كعب القرظي (٧) -وفي غير هذا الحديث: محمد بن إسحاق، عن بريدة (٨) بن (٩) سفيان، عن القرظي- قال: سألني عمر بن عبد العزيز، عن الآيات التسع\n_________\n(١) ثقه، صدوق، كثير الرواية للمناكير.\n(٢) أبو علي الدقاق الفارسي الباقرحي، كان أمره مستقيمًا ثم خلط.\n(٣) الحسن بن علي بن محمد بن سليمان أبو محمد القطان، ويعرف بابن علويه، ثقة.\n(٤) البغدادي العطار، ضعفه الأزدي وصححه غيره.\n(٥) أبو حذيفة البخاري، كذاب.\n(٦) هو إمام المغازي، صدوق يدلس ورُمي بالتشيع والقدر ..\n(٧) ثقة، عالم\n(٨) بريدة بن سفيان بن فروة الأسلمي، ليس بالقوي، وفيه رفض.\n(٩) في نسخ المخطوط: عن، ولكن عند الطبري في \"جامع البيان\" ١٥/ ١٧١ هكذا: بريدة بن سفيان عن محمد بن كعب القرظي، قال: سألني عمر بن عبد العزيز عن قوله تعالى: ﴿وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ﴾ فقلت له: هي الطوفان و.. والدم، والبحر، وعصاه، الطمسة والحجر فقال: وما الطمسة؟ فقلت: دعا موسى وأمّن هارون -﵉- فقال الله تعالى: ﴿قَدْ أُجِيبَتْ دَعْوَتُكُمَا﴾ وقال عمر: كيف يكون الفقه إلا هكذا؟ فدعا عمر بن عبد العزيز بخريطة كانت لعبد العزيز بن مروان أصيبت بمصر فإذا فيها الجوزة والبيضة والعدسة ما تنكر، مسخت حجارة، كانت من أموال فرعون، أصيبت بمصر (انتهى).\nولكن المصنف مولع بـ (العرائس) فيطول الأحاديث والآثار من طرق المتروكين -من أمثال إسحاق بن بشر- إكثارًا للأسفار، وليس هذا بمستحسن شرعًا، فالله المستعان.","vol":"16","page":489},{"text":"فقلت: الطوفان والجراد والقمل والضفادع والدم -آيات مفصلات (١) - وعصا موسى ويده -﵇- والطمس والبحر، فقال عمر -﵀-: وأنا أعرف أن الطمس إحداهن، قال محمد بن كعب: إن الرجل منهم كان مع أهله في فراشه، وقد صارا حجرين، وإن المرأة منهم قائمة تختبز وقد صارت حجرًا، وإن المرأة منهم لفي الحمام و(قد صارت حجرًا) (٢)، فقال عمر: كيف يكون الفقه إلا هكذا، ثم دعا بخريطة (٣) فيها أشياء مما كانت أصيبت لعبد العزيز بن مروان بمصر (حين كان عليها -من بقايا آل فرعون) (٤) فأخرج منها البيضة مشقوقة بنصفين، وإنها لحجر، وأخرج الجوزة مشقوقة وإنها لحجر، وأخرج أشباه (٥) ذلك من الفواكه وإنها لحجر، وأخرج دراهم ودنانير وفلوسًا وإنها لحجارة (٦).\n_________\n(١) إشارة إلى قوله تعالى: ﴿فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ آيَاتٍ مُفَصَّلَاتٍ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُجْرِمِينَ (١٣٣)﴾ [الأعراف: ١٣٣].\n(٢) في (ز): وإنها لحجر.\n(٣) قال الرازي في \"مختار الصحاح\" (خرط): الخريطة: بالفتح، وعاء من أدم وغيره يشرج على ما فيها.\nوقال ابن منظور: والخريطة: هنة مثل الكيس تكون من الخرق والأدم وتشرج على ما فيها، ومنه خرائط كتب السلطان وعماله. \"لسان العرب\" لابن منظور ٧/ ٢٨٦ (خرط).\n(٤) في (م): من بقايا آل فرعون حين كان عاملًا على مصر.\n(٥) في (أ): أشياء.\n(٦) [١٧٥٢] الحكم على الإسناد:\nفيه إسحاق بن بشر، كذاب.","vol":"16","page":490},{"text":"فعلى هذِه الأقوال تكون الآيات بمعنى الدلالات والمعجزات، وقال بعضهم: هي بمعنى آيات الكتاب (١).\n[١٧٥٣] وأخبرني أبو عبد الله الحسين بن محمد الثقفي (٢)، قال: حدثنا أحمد بن الحسين بن ماجه القزويني (٣)، قال: حدثنا محمد بن أيوب الرازي (٤) قال: أخبرنا أبو الوليد الطيالسي (٥) (ح).\n[١٧٥٤] وأخبرنا هارون بن محمد بن هارون العطار (٦) -واللفظ له- قال: حدثنا يوسف بن عبد الله بن ماهان (٧)، قال: حدثنا أبو الوليد الطيالسي (٨)، قال: حدثنا شعبة (٩)، عن عمرو بن مرة (١٠)، عن عبد الله ابن سلمة (١١)، عن صفوان بن عسال المرادي (١٢) -﵁- أن يهوديًّا قال لصاحبه: تعال نسأل هذا النبي، فقال الآخر: لا تقل نبي فإنه لو سمع\n_________\n(١) لم تكن التوراة عبارة عن تسع آيات فقط.\n(٢) ابن فنجويه، ثقه، صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) حافظ، ثقة.\n(٥) هو هشام بن عبد الملك، ثقة، ثبت.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) ثقة، ثبت.\n(٩) شعبة بن الحجاج، ثقة حافظ متقن.\n(١٠) ثقة عابد، ورُمي بالإرجاء.\n(١١) صدوق تغير حفظه.\n(١٢) صحابي جليل.","vol":"16","page":491},{"text":"صارت له أربع أعين، فأتياه فسألاه عن هذِه الآية: ﴿وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ﴾ فقال: \"لا تشركوا بالله شيئًا، ولا تقتلوا النفس التي حرم الله إلا بالحق، ولا تزنوا، ولا تأكلوا الربا، ولا تسحروا، ولا تشموا بالبريء إلى السلطان ليقتله، ولا تسرقوا، ولا تقذفوا المحصنة، ولا تفروا من الزحف، وعليكم خاصة اليهود ألا تعدوا في السبت\" فقبلوا يده، وقالوا: نشهد أنك نبي، قال: \"فما يمنعكم أن تتبعوني؟ \" قالوا: إن داود -﵇- دعا ربه ألا يزال في ذريته نبي، وإنا نخاف أن اتبعناك أن يقتلنا يهود (١).\n﴿فَاسْأَلْ﴾ يا محمد ﴿بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ﴾ هذه قراءة العامة.\n[١٧٥٥] أخبرنا (٢) ابن فنجويه (٣)، قال: حدثنا أبو علي بن حبش\n_________\n(١) [١٧٥٣ - ١٧٥٤] الحكم على الإسناد:\nالإسناد الأول فيه أحمد بن الحسين لم يذكر بجرح أو تعديل والإسناد الثاني فيه من لم أجده دون الطيالسي.\nالتخريج:\nأخرجه الإمام أحمد في \"المسند\" ٤/ ٢٣٩ (١٨٠٩٢) بطريق شعبة كذلك، والطبري في \"جامع البيان\" ١٥/ ١٧٢ كذلك، والترمذي والنسائي وابن ماجه أيضًا، وقال الترمذي: حسن صحيح. ولكن قال الحافظ ابن كثير في تفسيره بعد ذكره: وهو حديث مشكل، وعبد الله بن سلمة في حفظه شيء، وقد تكلموا فيه، ولعله اشتبه عليه التسع الآيات بالعشر الكلمات فإنها وصايا في التوراة، لا تعلق لها بقيام الحجة على فرعون. والله أعلم. \"تفسير ابن كثير\" ٩/ ٨٨.\n(٢) في (ز): وأخبرني أبو عبد الله.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.","vol":"16","page":492},{"text":"المقرئ (١)، قال: أخبرنا محمد بن الفضل بن حاتم الطبري (٢) قال: حدثنا أبو هشام (٣) الرفاعي قال: حدثنا يعقوب بن إسحاق (٤)، عن أبي عبيد (٥)، عن حنظلة (٦)، عن شهر بن حوشب (٧) عن ابن عباس -﵁- (ح).\n[١٧٥٦] وأخبرنا محمد بن نعيم (٨)، قال: أخبرنا الحسين بن أيوب (٩)، قال: أخبرنا علي بن عبد العزيز (١٠)، قال: أخبرنا القاسم ابن سلام (١١)، قال: حدثنا حجاج (١٢)،\n_________\n(١) هو الحسين بن محمد بن حبش -ويقال: ابن حمدان بن حبش- أبو علي الدينوري، ثقة، مأمون.\n(٢) محمد بن الفضل بن حاتم الطبري، روى الحروف عن أبي هشام محمد بن يزيد الرفاعي، قال الداني: ذكره أحمد بن نصر الشذائي لا أدري من هو؟ \"غاية النهاية\" لابن الجزري ٢/ ٢٢٩ (٣٣٦٣).\n(٣) في (ز): هاشم، والصحيح أنه -كما تقدم- أبو هشام محمد بن يزيد بن رفاعة، القاضي الكوفي، ضعيف.\n(٤) هو يعقوب بن إسحاق الحضرمي، صدوق.\n(٥) أبو عبيد هو القاسم بن سلام البغدادي، الإمام، المجتهد، الثقة، الفاضل.\nوالظاهر أن السند فيه سقط بين أبي عبيد وحنظلة.\n(٦) حنظلة بن عبد الله السدوسي، ضعيف.\n(٧) مولى أسماء بنت يزيد بن السكن، صدوق كثير الإرسال والأوهام.\n(٨) أبو عبد الله الحاكم الضبي المعروف بابن البيع، الإمام الحافظ الثقة.\n(٩) أبو عبد الله الطوسي الأديب، إمام حافظ ثقة.\n(١٠) أبو الحسن البغوي، ثقة.\n(١١) الإمام المجتهد الثقة الفاضل.\n(١٢) حجاج بن محمد أبو محمد المصيصي، ثقة، ثبت لكنه اختلط آخر عمره.","vol":"16","page":493},{"text":"عن هارون (١)، عن حنظلة السدوسي (٢)، عن شهر بن حوشب (٣)، عن ابن عباس -﵄- أنه قرأ: (فسأل بني إسرائيل إذ جاءهم) على الخبر، وقال: سأل موسى -﵇- فرعون بني إسرائيل أن يخلي سبيلهم ويرسلهم معه (٤) ﴿فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَامُوسَى مَسْحُورًا﴾ أي: مطبوبًا سحروك. قاله الكلبي، وقال ابن عباس (٥) -﵄-: مخدوعًا.\nوقال محمد بن جرير (٦): تتعاطى علم السحر، فهذِه العجائب التي\n_________\n(١) هارون بن موسى الأزدي مولاهم، البصري النحوي، ثقه مقرئ رُمي بالقدر.\n(٢) ضعيف.\n(٣) صدوق كثير الإرسال والأوهام.\n(٤) [١٧٥٥ - ١٧٥٦] الحكم على الإسناد:\nالإسناد ضعيف لأجل حنظلة.\nالتخريج:\nأخرجه الطبري في تفسير الآية.\n(٥) هكذا ذكر ابن الجوزي هذا المعنى عن ابن عباس ﵄ تعليقًا في تفسير الآية. \"زاد المسير\" ٥/ ٩٤.\n(٦) هو الإمام الطبري، قال في \"جامع البيان\" ١٥/ ١٧٣ عند تفسير الآية: تتعاطى علم السحر، فهذِه العجائب التي من سحرك، وقد يجوز أن يكون مرادًا به. (إني لأظنك يا موسى ساحرا) فوضع مفعول موضع فاعل، كما قيل: إنك مشؤوم علينا، وإنما هو شائم، وقد تأول بعضهم ﴿حِجَابًا مَسْتُورًا﴾ بمعنى حجابًا ساترًا، والعرب قد تخرج فاعلًا بلفظ مفعول كثيرا. انتهى كلام الطبري.\nفليس في هذا الكلام شيء منقول عن الفراء ولا عن أبي عبيدة، ولم يتعرض الفراء في \"معاني القرآن\" له، ولا أبو عبيدة في \"مجاز القرآن\" لهذِه الكلمة، بل أدرج الثعلبي ذكرهما أثناء كلام الطبري، كما هو شأن الثعلبي في نقل العجاب والغرائب عن المجاهيل وبطرق مختلفة أو واهية.","vol":"16","page":494},{"text":"تفعلها من سحرك، وقال الفراء (١) وأبو عبيدة (٢): ساحرًا فوضع المفعول موضع الفاعل، كما يقال: (هو ميمون، ومشؤوم، أي: يامن وشائم) (٣)، وقيل: معناه: وإني لأظنك: لأعلمك يا موسى بشرًا ذا سحر، أي: رئة.\n\n<span data-type=\"title\" id=toc-2510>١٠٢ </span>- ﴿قَالَ﴾\nموسى ﴿لَقَدْ عَلِمْتَ﴾ قراءة العامة بفتح التاء خطابًا لفرعون، وقرأ الكسائي بضم التاء، وهي قراءة علي -﵁- (٤).\n[١٧٥٧] وأخبرنا أبو عبد الله محمد بن عبد الله الحافظ (٥)، قال: أخبرنا أبو عبد الله الحسين (٦) بن الحسن الطوسي، قال: أخبرنا على ابن عبد العزيز (٧)، قال أخبرنا أبو عبيد (٨)، قال: حدثنا (عبد الرحمن ابن سفيان (٩) وحجاج (١٠)،\n_________\n(١) لقد أسند الفراء إلى علي -﵁- قراءة (لقد علمتُ) من الآية التالية، ولم يتعرض لمعنى كلمة مسحورا.\n(٢) لم يوجد شيء من هذا في هذِه الآية في \"مجاز القرآن\" لأبي عبيدة.\n(٣) في (أ): ميمون وميشوم، أي: شائم ويامن.\n(٤) وهذِه القراءة التي أسندها الفراء إلى علي -﵁- في \"معاني القرآن\" ٢/ ١٣٢.\n(٥) أبو عبد الله محمد بن عبد الله بن حمدويه، الشهير بالحاكم، الإمام الحافظ الثقة.\n(٦) في (أ): الحسن، والصحيح أنه الحسين بن الحسن بن أيوب الطوسي الأديب، كان من كبار المحدثين وثقاتهم.\n(٧) ثقة.\n(٨) إمام مجتهد ثقة فاضل.\n(٩) أبو المهزم التميمي البصري، متروك.\n(١٠) أبو محمد المصيصي الأعور، ثقة، ثبت لكنه اختلط آخر عمره.","vol":"16","page":495},{"text":"عن هارون (١)، عن شعبة (٢) (٣)، كلاهما عن أبي إسحاق (٤)، عن رجل من مراد، عن علي بن أبي طالب -﵁أنه قرأ: (لقد علمتُ) برفع التاء، وقال: والله ما أعلم عدو الله، ولكن موسى هو الذي علم، قال: فبلغت ابن عباس -﵄- فقال: إنها: ﴿لَقَدْ عَلِمْتَ﴾ هو تصديقًا لقول الله -﷿-: ﴿وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا﴾ (٥) (٦).\nقال أبو عبيد: والمأخوذ به عندنا: نصب التاء، وهو أصح في المعني الذي احتج به ابن عباس -﵄-؛ ولأن موسى -﵇- لا يحتج بأن يقول: علمت أنا وهو الرسول الداعي.\nولو كان مع هذا كله تصح تلك (٧) القراءة عن علي -﵁لكانت حجة، ولكنها لم (٨) تثبت عنه، إنما هي عن (كلثوم المرادي،\n_________\n(١) هارون بن موسى، ثقه مقرئ إلاَّ أنه رُمي بالقدر.\n(٢) ابن الحجاج، ثقه حافظ متقن.\n(٣) في (أ): عبد الرحمن بن حجاج عن سفيان وهارون، كلاهما، عن شعبة عن أبي إسحاق، عن رجل من مراد. ولكن قال الفراء فيما تقدم: حدثني قيس وأبو الأحوص جميعًا عن أبي إسحاق، عن شيخ من مراد، والرواية غير مقبولة لأجل الإبهام.\n(٤) أبو إسحاق السبيعي، ثقة مكثر، اختلط بأخره.\n(٥) النمل: ١٤.\n(٦) [١٧٥٧] الحكم على الإسناد:\nفيه عبد الرحمن بن سفيان متروك.\n(٧) في (م): به.\n(٨) في (أ)، (ز): ليست، أقول: فما الفائدة في ذكرها مسندة؟","vol":"16","page":496},{"text":"وهو) (١) رجل مجهول (لا يعرف) (٢)، ولا نعلم أحدًا من القراء تمسك بها غير الكسائي.\n﴿مَا أَنْزَلَ هَؤُلَاءِ﴾ الآيات التسع ﴿إِلَّا رَبُّ السَّمَاوَاتِ﴾ السبع (٣) ﴿وَالْأَرْضِ بَصَائِرَ﴾ جمع بصيرة ﴿وَإِنِّي لَأَظُنُّكَ يَافِرْعَوْنُ مَثْبُورًا﴾ قال ابن عباس (٤) -﵄-: يعني: ملعونًا، وقال مجاهد: هالكًا، وقال قتادة: مهلكًا.\n[١٧٥٨] أخبرنا محمد بن حمدويه (٥) وعبد الله بن حامد (٦)، قالا: أخبرنا محمد بن يعقوب (٧)، قال: حدثنا الحسن بن علي بن عفان (٨)، قال: حدثنا عبيد الله بن موسى (٩)، (قال: أخبرنا عيسى بن موسى) (١٠)،\n_________\n(١) زيادة تقدمت في (م)، وهي مؤخرة في (أ)، (ز)، والتقديم أولى.\n(٢) ساقطة من (ز).\n(٣) من (أ).\n(٤) روى الطبري في معنى المثبور ملعونا، بطريق، وبطريق آخر: مغلوبًا في \"جامع البيان\" ١٥/ ١٧٥. وعن مجاهد أيضًا كذلك، وأما قول قتادة فرواه الحافظ عبد الرزاق عن معمر، عن قتادة في \"تفسيره\" ١/ ٣٩١.\n(٥) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) أبو العباس الأصم، ثقة.\n(٨) أبو محمد الكوفي، صدوق.\n(٩) أبو محمد العبسي، ثقة، كان يتشيع.\n(١٠) ساقطة من (ز). وعيسى بن موسى ذكره ابن أبي حاتم في \"الجرح والتعديل\" ولم يذكر فيه جرحًا أو تعديلًا.","vol":"16","page":497},{"text":"عن عطية العوفي (١) في قوله: ﴿وَإِنِّي لَأَظُنُّكَ يَافِرْعَوْنُ مَثْبُورًا﴾ قال: مبدلًا (٢).\nوقال ابن زيد: مخبولًا، لا عقل لك، وقال مقاتل (٣): مغلوبًا، وقال ابن كيسان: بعيدًا عن الخيرات.\n[١٧٥٩] وأخبرني أبو عبد الله بن فنجويه (٤)، قال: حدثنا أبو علي ابن حبش المقرئ (٥)، قال: حدثنا أبو بكر ابن أبي داود (٦)، قال: حدثنا جعفر بن محمد العبدي (٧)، قال: حدثنا جمهور بن\n_________\n(١) عطية بن سعد بن جنادة العوفي، صدوق يخطئ كثيرًا، وكان شيعيًا مدلسًا.\n(٢) [١٧٥٨] الحكم على الإسناد:\nشيخ المصنف الوزان، وعيسى بن موسى لم يذكرا بجرح أو تعديل، وعطية بن سعد صدوق يخطئ كثيرًا.\nالتخريج:\nأخرجه الطبري كذلك في \"جامع البيان\" ١٥/ ١٧٦.\n(٣) أسند الطبري في المرجع نفسه هذا المعنى إلى عبد الله بن عباس ﵄ وإلى الضحاك، فلعل نسبة هذا المعنى إلى مقاتل مما سبق به قلم الثعالبي.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) ثقة مأمون.\n(٦) هو عبد الله بن سليمان بن أشعث، أبو بكر السجستاني، الإمام الحافظ.\n(٧) قال عنه ابن ناصر الدين الدمشقي في \"توضيح المشتبه\" ١/ ٢٠٥: قال عبد الغني حدثونا عنه قلت: ليس هذا لفظ عبد الغني إنما قوله: جعفر بن أحمد بن مسلم العبدي البزار، حدثنا عنه أبو أحمد الزيات. انتهى. وهذا هو الصواب في تسمية والد جعفر أحمد، وكذلك هو في تاريخ أبي سعيد بن يونس، فقال: جعفر بن أحمد بن سلم البزار منسب في عبد القيس، يكنى أبا الفضل، توفي يوم الثلاثاء =","vol":"16","page":498},{"text":"منصور (١)، عن محمد بن الحجاج (٢)، عن سفيان بن الحسين (٣)، عن الحسن (٤) ﴿وَإِنِّي لَأَظُنُّكَ يَافِرْعَوْنُ مَثْبُورًا﴾ قال: سلّاحًا في القطيفة (٥).\nقال مجاهد: دخل موسى -﵇- على فرعون في يوم شاتٍ وعليه قطيفة له، فألقى موسى -﵇- عصاه، فرأى فرعون جانبي البيت بين فقميها، ففزع فرعون وأحدث في قطيفته.\n[١٧٦٠] وأخبرنا أبو جعفر محمد بن علي بن أحمد بن إبراهيم (٦) وأبو القاسم عروة بن محمد بن عروة (٧)، قالا: حدثنا أبو صالح محمد ابن عيسى بن محمد بن عبد الرحمن الضبي (٨)، قال: حدثنا أبو عبد\n_________\n= لاثنتي عشرة ليلة بقيت من شوال سنة ثمان وثمانين ومائتين حدث، وكذلك سمي والده أحمد أبو نصر ابن ماكولا، ولا أعلم فيه خلافًا.\n(١) قال الهيثمي في \"المجمع\": لم أعرفه.\n(٢) لم أجد له ترجمة.\n(٣) سفيان بن الحسين بن الحسن الواسطي، ثقة في غير الزهري.\n(٤) الحسن بن أبي الحسن: يسار البصري، ثقة، فقيه، وكان يرسل كثيرًا ويدلس.\n(٥) [١٧٥٩] الحكم على الإسناد:\nالأثر في سنده من لم أجده.\nالتخريج:\nلم أجد أحدًا أخرجه، كأنه تفرد به المصنف، وفسر المصنف هذا الأثر بعده بقول مجاهد، وهذا التفسير مستغرب، ولا سيما مثل هذا في شأن موسى -﵇-، وقد أرشده الله تعالى وأخاه بقوله الحكيم: ﴿فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى﴾.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) أبو صالح الكاتب، كتب الكثير وجمع الجموع، سمع أبا مسلم الكجي ويوسف =","vol":"16","page":499},{"text":"الله الحسين بن عبد الله بن الخصيب الأبراري (١) قال: حدثنا إبراهيم بن سعيد الجوهري (٢) قال: كنت قائمًا على رأس المأمون (٣) وهو يناظر رجلًا فسمعته يقول له: يا مثبور! ثم أقبل على فقال: يا إبراهيم! ما معنى يا مثبور؟ قلت: لا أدري، فقال: حدثني الرشيد قال: حدثني أمير المؤمنين المهدي (٤) قال: كنت جالسًا عند أمير المؤمنين المنصور (٥) فسمعته يقول لرجل: يا مثبور! فقلت: يا أمير المؤمنين! ما معنى مثبور؟ فقال: قال ميمون بن مهران: قال ابن عباس -﵄- في قوله: ﴿وَإِنِّي لَأَظُنُّكَ يَافِرْعَوْنُ مَثْبُورًا﴾ فقال: ناقص العقل (٦).\nقال الفراء (٧): يعني: مصروفًا ممنوعًا من الخير، والعرب تقول:\n_________\n= القاضي وغيره وبمرو عن محمد بن إبراهيم وعبدان بن محمد وغيره توفي بمرو وهو على البريد في ذي القعدة سنة (٣٤٤ هـ). مختلف فيه. \"إكمال الكمال\" ١/ ٧٢.\n(١) لم أجده.\n(٢) ثقة، حافظ.\n(٣) هو الخليفة العباسي عبد الله بن الرشيد هارون بن المهدي محمد بن المنصور، كان شيعيًّا جهميًّا.\n(٤) المهدي محمد بن عبد الله بن محمد بن علي بن عبد الله بن عباس -﵄- أبو عبد الله.\n(٥) المنصور عبد الله بن محمد بن علي بن عبد الله بن عباس -﵄-، أبو جعفر.\n(٦) [١٧٦٠] الحكم على الإسناد:\nفيه من لم أجده، وأبو صالح الكاتب مختلف فيه.\n(٧) \"معاني القرآن\" ٢/ ١٣٢.","vol":"16","page":500},{"text":"ما ثبرك عن هذا الأمر؟ أي: ما منعك منه وصرفك عنه، وثبره الله (١) ويثبره لغتان، قال (عبد الله) (٢) بن الزبعرى:\nإذا أجاري الشيطان في سنن الغي ... ومن مال ميله مثبور\n\n<span data-type=\"title\" id=toc-2511>١٠٣ </span>- قوله -﷿-: ﴿فَأَرَادَ﴾\nفرعون ﴿أَنْ يَسْتَفِزَّهُمْ﴾ يعني: موسى وبني إسرائيل يخرجهم ﴿مِنَ الْأَرْضِ﴾ أرض مصر ﴿فَأَغْرَقْنَاهُ وَمَنْ مَعَهُ جَمِيعًا﴾.\n(قال وهب: كانوا ألفي ألف وستمائة ألف) (٣) ونجينا موسى وقومه جميعا.\n\n<span data-type=\"title\" id=toc-2512>١٠٤ </span>- ﴿وَقُلْنَا مِنْ بَعْدِهِ﴾\nأي: بعد هلاك فرعون وقومه ﴿لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ﴾ يعني: أرض مصر والشام ﴿فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ﴾ (وهي موعد قيام) (٤) الساعة ﴿جِئْنَا بِكُمْ﴾ يعني: من قبوركم إلى موقف القيامة ﴿لَفِيفًا﴾ مختلطين قد التف بعضهم ببعض لا يتعارفون ولا ينحاز أحد منهم\n_________\n(١) ليست في (ز).\n(٢) من (م)، وهو عبد الله بن الزبعرى بن قيس السهمي القرشي، أبو سعد، كان شديدًا على المسلمين إلى أن فتحت مكة فهرب إلى نجران، فقال فيه حسان -﵁- أبياتًا، فلما بلغته عاد إلى مكة فأسلم واعتذر ومدح النبي -ﷺ- فأمر له بحلة، توفي نحو سنة (١٥ هـ). \"الأعلام\" للزركلي ٤/ ٧٨.\n(٣) من (م)، ووهب بن منبه تقدم.\n(٤) في (أ): يعني الساعة، وفي (ز): وهي الساعة، والمثبت من (م).","vol":"16","page":501},{"text":"إلى قبيلته وحيّه، وهو من قول العرب: لفت الجيوش، إذا اختلطوا، وكذلك كل شيء اختلط بشيء فقد لف والتف، وقال مجاهد والضحاك (١) لفيفا أي: جميعًا، ووحد اللفيف، وهو خبر عن الجمع؛ لأنه بمعنى المصدر (كقول القائل) (٢): لففته لفًا ولفيفا.\nوقال الكلبي (٣): ﴿فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ﴾ يعني: مجيء عيسى (بن مريم ﵉) (٤) من السماء جئنا بكم لفيفا، واللفيف المجتمع الأنواع من كل قوم من هاهنا وههنا لفوا جميعا.\nوهذِه (٥) القصة تعزية لنبينا -ﷺ- وتقوية لقلبه يقول الله تعالى: كما أنزلت عليك القرآن فكذبك كفار قومك من أهل مكة كذلك أعطيت موسى التوراة فكذبه فرعون وقومه، وكما أراد أهل مكة أن يستفزوك منها كذلك أراد فرعون أن يستفز موسى وبني إسرائيل من الأرض فأنجيتهم وأظهرتهم عليه فكذلك أظهرك على أعدائك وأتم نعمتي عليك وعلى من اتبعك بنصرة الدين ولو كره الكافرون، فأنجز الله وعده ونصر عبده وهزم الأحزاب وحده، فلله الحمد والمنة.\n* * *\n_________\n(١) أسند الطبري هذا المعنى إلى ابن عباس ﵄، ثم إلى الحسن ومجاهد والضحاك، كذلك في \"جامع البيان\" ١٥/ ١٧٧.\n(٢) في (م): كقولك.\n(٣) نحوه ذكر عنه البغوي تعليقًا في \"معالم التنزيل\" ٥/ ١٣٥.\n(٤) من (أ).\n(٥) ساقطة من (أ).","vol":"16","page":502},{"text":"<span data-type=\"title\" id=toc-2513>١٠٥ </span>- قوله -﷿-: ﴿وَبِالْحَقِّ أَنْزَلْنَاهُ وَبِالْحَقِّ نَزَلَ﴾\nيعني: القرآن ﴿وَمَا أَرْسَلْنَاكَ﴾ يا محمد ﴿إِلَّا مُبَشِّرًا وَنَذِيرًا﴾.\n\n<span data-type=\"title\" id=toc-2514>١٠٦ </span>- ﴿وَقُرْآنًا فَرَقْنَاهُ﴾\nقرأ ابن عباس (١) -﵄-: (فرَّقناه) بالتشديد، قال: لأنه لم ينزل مرة واحدة، وإنما نزل نجومًا في (ثلاث و) (٢) عشرين سنة، وتصديقه قراءة أُبيّ بن كعب ﵁: (وقرانا فرَّقناه عليك)، وقرأ الباقون بالتخفيف، لقوله تعالى: ﴿فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ (٤)﴾ (٣).\nقال ابن عباس (٤) -﵄-: فصلناه، وقال الحسن (٥): فرق الله به بين الحق والباطل، وقال الآخرون: بيناه ﴿لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ﴾ أي: تؤده وترسل في ثلاث وعشرين سنة ﴿وَنَزَّلْنَاهُ تَنْزِيلًا﴾.\n\n<span data-type=\"title\" id=toc-2515>١٠٧ </span>- قوله -﷿-: ﴿قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا﴾\nأمر وعيد (٦) وتهديد ﴿إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ﴾ أي: من قبل نزول القرآن و(خروج) (٧) محمد -ﷺ-، وهم مؤمنو أهل الكتاب ﴿إِذَا يُتْلَى\n_________\n(١) قال ابن خالويه: (فرَّقناه) أُبي وابن عباس ومجاهد -﵁-. \"مختصر في شواذ القرآن\" (ص ٨١).\n(٢) من (م).\n(٣) الدخان: ٤.\n(٤) أسند إليه الطبري هذا المعنى في تفسير الآية في \"جامع البيان\" ١٥/ ١٧٨.\n(٥) كذلك أسند إليه الطبري هذا المعنى في المرجع نفسه.\n(٦) في (ز): توعيد.\n(٧) هكذا في النسخ، والأولى: بعث أو مبعث، كما في \"معالم التنزيل\" ٥/ ١٣٦.","vol":"16","page":503},{"text":"عَلَيْهِمْ﴾ يعني: القرآن ﴿يَخِرُّونَ﴾ يسقطون ﴿لِلْأَذْقَانِ﴾ يعني (١) على الأذقان، وهي جمع ذقن، وهو مجتمع اللحيين، قال ابن عباس (٢) -﵄-: أراد الوجوه. ﴿سُجَّدًا﴾.\n\n<span data-type=\"title\" id=toc-2516>١٠٨ </span>- ﴿وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِنْ كَانَ﴾\nقد كان ﴿وَعْدُ رَبِّنَا لَمَفْعُولًا﴾ قال مجاهد (٣): هم ناس من أهل الكتاب حين سمعوا ما أنزل على محمد -ﷺ- سجدًا وقالوا: ﴿سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا﴾ (أي: وعده بإنزال القرآن وبعث محمد -ﷺ-) (٤).\n\n<span data-type=\"title\" id=toc-2517>١٠٩ </span>- ﴿وَيَخِرُّونَ لِلْأَذْقَانِ﴾\n(كرر القول لتكرار الفعل منهم) (٥) ﴿يَبْكُونَ وَيَزِيدُهُمْ﴾ نزول القرآن ﴿خُشُوعًا﴾ خضوعًا وتواضعًا لربهم.\nقال عبد الأعلى التيمي (٦): من أوتي من العلم ما لا يبكيه لخليق\n_________\n(١) من (م).\n(٢) أسند إليه الطبري نحوه في \"جامع البيان\" ١٥/ ١٨٠.\n(٣) أسند إليه الطبري كذلك في \"جامع البيان\" ١٥/ ١٨١.\n(٤) من (م).\n(٥) من (م).\n(٦) في (أ)، (ز): نسبه: التيمي، والمثبت من (م)، وهو موافق لما عند الطبري والدارمي وعند البخاري في \"التاريخ الكبير\" وغيرها، قال البخاري: عبد الأعلى التيمي، روى عنه مسعر بن كدام الكوفي. \"التاريخ الكبير\" ٦/ ٧٢ (١٧٤٦). ولم يذكر فيه جرحًا، وذكره ابن حبان في \"الثقات\" ٧/ ١٣١. وقد أسند إليه الإمام الدارمي في \"السنن\" ١/ ٨٨ نحوه، والطبري في \"جامع البيان\" ١٥/ ١٨١ - ١٨٢.","vol":"16","page":504},{"text":"أن لا يكون أوتي علمًا ينفعه وتلا هذِه الآية، نظيرها قوله -﷿-: ﴿إِذَا تُتْلَى عَلَيْهِمْ آيَاتُ الرَّحْمَنِ خَرُّوا سُجَّدًا وَبُكِيًّا﴾ (١).\n\n<span data-type=\"title\" id=toc-2518>١١٠ </span>- قوله -﷿-: ﴿قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ﴾\nقال ابن عباس (٢) -﵄-: تهجد رسول الله - ﷺ- ذات ليلة بمكة، فجعل يقول في سجوده: \" (يا الله) (٣) يا رحمن يا رحيم! \" فقال المشركون: كان محمد يدعو إلهًا واحدًا وهو الآن يدعو إلهين اثنين الله والرحمن، ما نعرف الرحمن إلا رحمن اليمامة، يعنون مسيلمة الكذاب، فأنزل الله تعالى هذِه الآية (٤).\n_________\n(١) مريم: ٥٨.\n(٢) أسند إليه الطبري بلفظ: قال: كان النبي -ﷺ- ساجدًا يدعو: يا رحمن يا رحيم! فقال المشركون هذا يزعم أنه يدعو واحدًا، وهو يدعو مثنى مثنى، فأنزل الله تعالى .. الآية. \"جامع البيان\" ١٥/ ١٨٢.\nوبطريق آخر عن مكحول: أن النبي -ﷺ- كان يتهجد بمكة ذات ليلة يقول في سجوده: يا رحمن، يا رحيم! فسمعه رجل من المشركين قال لأصحابه: انظروا ما قال ابن أبي كبشة يدعو الليلة الرحمن الذي باليمامة، وكان باليمامة رجل يقال له الرحمن فنزلت. المرجع نفسه.\nوقال السيوطي في \"لباب النقول\" (ص ١٤٢): أخرج ابن مردويه وغيره عن ابن عباس -﵄- قال: صلى رسول الله -ﷺ- بمكة ذات يوم فدعا فقال في دعائه: يا الله يا رحمن، فقال المشركون: انظروا إلى هذا الصابئ، ينهانا أن ندعو إلهين، وهو يدعو إلهين، فأنزل الله ..\n(٣) من (م).\n(٤) وبلفظ المصنف ذكره الواحدي في \"أسباب النزول\" (ص ٣٠٢)، ولكنه في \"الوسيط\" ٣/ ١٣٣ ذكره كما يأتي: قال ابن عباس -﵄-: إن رسول الله -ﷺ- قال =","vol":"16","page":505},{"text":"وقال ميمون بن مهران (١): كان رسول الله -ﷺ- في أول ما أوحي إليه يكتب باسمك اللهم حتى نزلت هذِه الآية: ﴿إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ فكتب ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ فقال مشركو العرب (٢): هذا الرحيم نعرفه فماذا الرحمن؟ فأنزل الله تعالى هذِه الآية.\nوقال الضحاك (٣): قال أهل الكتاب لرسول الله - ﷺ -: إنك لتُقِل ذكر الرحمن وقد أكثر الله في التوراة هذا الاسم، فأنزل الله سبحانه: ﴿قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَنَ أَيًّا مَا تَدْعُوا﴾ من هذِه الاسمين (ومن جميع) (٤) ﴿فَلَهُ الْأَسْمَاءُ الْحُسْنَى﴾ و(ما) صلة، مجازه أيًّا مَّا تدعوا كقوله -﷿-: ﴿عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ﴾ (٥) ﴿جُنْدٌ مَا هُنَالِكَ﴾ (٦).\n﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ قال ابن عباس (٧) -﵄-: كان\n_________\n= وهو ساجد في دعائه: يا الله يا رحمن، فسمعه أبو جهل فقال: إن محمدًا ينهانا أن نعبد إلهين وهو يدعو إلهًا آخر مع الله يقال له الرحمن، فأنزل الله.\n(١) تقدم التعريف به، وذكر عنه الواحدي -في \"أسباب النزول\" (ص ٣٠٢ - ٣٠٣): قال: كان رسول الله - ﷺ- يكتب في أول ما يوحى إليه ..، هذِه الآية.\n(٢) هكذا في (م)، وعند الواحدي، ولكن في (أ): مشركو مكة.\n(٣) في \"أسباب النزول\" للواحدي (ص ٢٠٠): وقال الضحاك: قال أهل التفسير: قيل لرسول الله - ﷺ - .. إلى آخره. ولم يذكر ذلك مرجعًا مخصوصًا، وبلفظ المصنف ذكره ابن الجوزي في \"زاد المسير\" ٥/ ٩٩.\n(٤) في (م): أو من سائر.\n(٥) المؤمنون: ٤٠.\n(٦) [ص: ١١].\n(٧) حديث ابن عباس -﵄- متفق عليه: أخرجه الإمام البخاري في \"الصحيح\" في =","vol":"16","page":506},{"text":"رسول الله - ﷺ - إذا صلى بأصحابه رفع (١) صوته بالقرآن فإذا (سمع ذلك) (٢) المشركون سبّوا القرآن ومن أنزله ومن جاء به، ورموا رسول الله -ﷺ- بالخبث ولغوا، فربما صفقوا وربما صفروا ولغطوا (٣) ليغلطوا النبي -ﷺ- ويخلطوا عليه فأنزل الله -﷿- ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ بقراءتك في الصلاة فيسمع المشركون فيؤذوك ﴿وَلَا تُخَافِتْ بِهَا﴾ فلا تُسمع أصحابك، حتى يأخذوا عنك.\nوقال سعيد بن جبير (٤) ﵀: كان النبي -ﷺ- يجهر بقراءة\n_________\n= كتاب التفسير، سورة الإسراء، باب ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ (٤٧٢٢)، والإمام مسلم في \"الصحيح\" في كتاب الصلاة، باب التوسط في القراءة (٤٤٦)، والإمام النسائي في \"التفسير\" ١/ ٦٧١ (٣٢٠)، والإمام الترمذي أبواب التفسير، ومن سورة الإسراء (٣١٤٦) كلهم من طريق هشيم قال: أخبرنا أبو بشر عن سعيد بن جبير، عن عبد الله بن عباس - ﵄- قال: نزلت ورسول الله -ﷺ- متوار -مختف- بمكة، فكان إذا صلى بأصحابه رفع صوته بالقرآن -بالقراءة-، فإذا سمع ذلك المشركون سبوا القرآن ومن أنزله ومن جاء به، فقال الله تعالى لنبيه -ﷺ-: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ فيسمع المشركون قراءتك ﴿وَلَا تُخَافِتْ بِهَا﴾ بها عن أصحابك، أسمعهم القرآن ولا تجهر ذلك الجهر ﴿وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا﴾ يقول: بين الجهر والمخافتة. وكذلك نقله الواحدي في \"أسباب النزول\" (ص ٣٠٣)، والسيوطي في \"لباب النقول\" (ص ١٤٢) بإيجاز. ولكن الثعلبي -سامحه الله- لم يذكر أحدًا من المحدثين المعروفين وسياقهم، بل اختار سياقًا غريبًا طويلًا، ولم يذكر لذلك مرجعًا، وغالبًا كذلك يفعل، فالله المستعان.\n(١) في (أ): يرفع.\n(٢) في (م): سمعه.\n(٣) من (أ).\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ١٨٦.","vol":"16","page":507},{"text":"القرآن في المسجد الحرام فقالت قريش: لا تجهر بالقرآن فتؤذي آلهتنا فنهجو ربك، (فأنزل الله ﷿ هذِه الآية) (١).\nوقال مقاتل: كان رسول الله - ﷺ - في دار أبي سفيان بن الحارث - ﵁ - عند الصفا يجهر بقراءته، فمر به أبو جهل فقال: لا تفتر على الله، فخفض النبي - ﷺ - صوته، فقال أبو جهل: ألا ترون ما فعلت بابن أبي كبشة؟ (٢) رددته عن قراءته، فأنزل الله هذِه الآية (٣).\n[١٧٦١] أخبرنا عبد الله بن حامد (٤)، قال: أخبرنا محمد بن جعفر (٥)، قال: حدثنا علي بن حرب (٦)، قال: حدثنا ابن فضيل (٧)\n_________\n(١) ساقطة من (م).\n(٢) قال الحافظ ابن حجر في \"فتح الباري\" ١/ ٤٠ في شرح حديث كتاب النبي - ﷺ - إلى هرقل وسؤاله أبا سفيان: ابن أبي كبشة أراد به النبي - ﷺ -؛ لأن أبا كبشة أحد أجداده، وعادة العرب إذا انتقصت نسبت إلى جد غامض، وهو ..، وقيل: هو أبوه من الرضاعة، واسمه: الحارث بن عبد العزى، كانت له بنت تسمى كبشة يكنى بها. وقال ابن قتيبة والخطابي والدارقطني: هو رجل من خزاعة خالف قريشًا في عبادة الأوثان، فعبد الشعرى، فنسبوه إليه للاشتراك في مطلق المخالفة، وكذا قاله الزبير، قال: واسمه وجز بن عامر بن غالب.\n(٣) لم أجد لقول مقاتل مرجعًا، بل قال الطبري: وأولى الأقوال في ذلك ما ذكرنا عن ابن عباس - ﵄ - في الخبر الَّذي رواه أبو جعفر عن سعيد، عن ابن عباس - ﵄ -؛ لأن ذلك أصح الأسانيد التي روي عن صحابي فيه قول مخرجًا. \"جامع البيان\" ١٥/ ١٨٨.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) المطيري، ثقة، مأمون.\n(٦) علي بن حرب الطائي الموصلي، صدوق.\n(٧) محمد بن فضيل بن غزوان الضبي مولاهم أبو عبد الرحمن الحافظ، صدوق، عارف، رُمي بالتشيع.","vol":"16","page":508},{"text":"قال: حدثنا أشعث (١) عن ابن سيرين (٢) في قوله تعالى ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا﴾ قال: كان أبو بكر - ﵁ - يخافت بالقراءة في الصلاة ويقول: أناجي ربي، وقد علم حاجتي، وكان عمر ﵁ يجهر بالقراءة في الصلاة ويرفع صوته ويقول: أزجر الشيطان أوقظ الوسنان، فأمر أبو بكر - ﵁ - حين نزلت هذِه الآية (أن يرفع) (٣) صوته شيئًا، وأمر عمر - ﵁ - أن يخفض صوته شيئًا (٤).\nوقالت عائشة (٥) - ﵂ -: نزلت هذِه الآية في التشهد، وكان الأعرابي يجهر فيقول: التحيات لله والصلوات ويرفع بها صوته، فنزلت هذِه الآية.\nوقال الحسن: (يقول الله) (٦) لا ترائي بصلاتك في العلانية، ولا\n_________\n(١) هو أشعث بن سوار الكندي، ضعيف.\n(٢) محمد بن سيرين، أبو بكر، ثقة، ثبت، كبير القدر.\n(٣) في (أ): برفع.\n(٤) [١٧٦١] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل، أشعث ضعيف.\nالتخريج:\nالأثر رواه البيهقي في \"شعب الإيمان\" ٤/ ١٨٨ (٢٣٧٤) عن ابن سيرين وعنه أشعث.\n(٥) أسند إليها الطبري بطريق حفص بن غياث عن هشام بن عروة، عن أبيه، عن عائشة - ﵂ - قالت: نزلت هذِه الآية في التشهد، وبطريق حفص عن أشعث، عن ابن سيرين مثله، وزاد فيه: وكان الأعرابي .. الآية، وقد تقدم أن رواية ابن سيرين عن عائشة - ﵂ - ليست متصلة؛ لأنه لم يسمع منها، كما أن الآية مكية.\n(٦) من (م).","vol":"16","page":509},{"text":"تسئها في السر (١).\nوروى الوالبي عن ابن عباس - ﵄ -: (لا تصل مراءاة) (٢) الناس ولا تدعها مخافة الناس.\nوقال ابن زيد: كان أهل الكتاب يخافتون في (٣) الصلاة، ثم يجهر أحدهم (٤) بالحرف فيصيح ويصيح من وراءه، فنهاه أن يصيح كما يصيحون، ويخافت كما يخافتون، والسبيل الَّذي بين ذلك الَّذي بيّن له جبريل من الصلاة.\nوقال علي - ﵁ - والنخعي ومكحول: هي في الدعاء، وهي رواية عروة عن عائشة - ﵂ -، وعطية عن ابن عباس - ﵄ - (٥).\nوقال عبد الله بن شداد: كان أعراب بني تميم (٦) إذا سلم النبي - ﷺ -\n_________\n(١) قال الحافظ عبد الرزاق: قال معمر: وكان الحسن يقول: لا تحسن علانيتها وتسيء سريرتها وهذا أوضح. \"تفسير القرآن العظيم\" ١/ ٣٩٣، وأسند إليه الطبري في المرجع نفسه نحوه.\n(٢) في (أ): لا تصلي مراياة، وفي (م): لا تصلها.\n(٣) من (م).\n(٤) في (أ): أحدكم.\n(٥) أسند الطبري في \"جامع البيان\" ١٥/ ١٨٤ هذا القول إلى ابن عباس - ﵄ - وإلى مجاهد ومكحول وعروة -﵏-، أما إلى علي وعائشة - ﵂ -، فلم أجد.\n(٦) بنو تميم ينسبون إلى تميم بن مُرّ بن أد بن طابخة بن إلياس بن مضر بن نزار بن معد بن عدنان، قبيلة أصبح أفرادها من حاضرة نجد وجبل شمر والدساكر النجدية، والموجود في نجد من بني تميم يمكن حصره في ثلاثة بطون وهي: بطن عمرو بن تميم، ثانيًا: بطن سعد بن زيد مناة بن تميم، ثالثًا: بطن حنظلة بن مالك بن زيد مناة بن تميم، ومنهم الوهبة، وهم بيت الشيخ محمد بن عبد الوهاب في =","vol":"16","page":510},{"text":"قالوا؛ اللهم ارزقنا مالًا وولدًا (١) يجهرون بذلك (٢)، فأنزل الله هذِه الآية.\nوروى ابن وهب (٣) عن عمرو بن الحارث (٤)، عن دراج أبي (٥) السمح أن شيخًا من أصحاب النبي - ﷺ - قال في هذِه الآية: إنما نزلت في الدعاء، يقول: لا ترفع صوتك بالدعاء عند استغفارك وذكر ذنوبك فيسمع منك فتعيّر بها (٦).\n_________\n= الرياض، وآل بسام في العنيزة والقضاة فيها، ومن بني عمرو بن تميم المزاريع والنواصر، ومن المزاريع آل حماد، أكثر تميم الموجودين في نجد عددًا، وفي الصحيحين: قال أبو هريرة - ﵁ -: لا أزال أحب بني تميم من ثلاث سمعتهن من رسول الله - ﷺ - يقول: \"هم أشد أمتي على الدجال\" قال: وجاءت صدقاتهم فقال النبي - ﷺ -: \"هذِه صدقات قومنا\" قال: وكان سبية منهم عند عائشة ﵂ فقال رسول الله - ﷺ -: \"اعتقها فإنها من ولد إسماعيل\" \"اللؤلؤ والمرجان\" ٣/ ١٧٧ (١٦٤١)، وتلخيص نسب وبطون تميم من \"معجم قبائل العرب\" لعمر كحالة ١/ ١٢٥ - ١٣٠، مع اقتباس من \"جمهرة أنساب العرب\" لابن حزم.\n(١) أسند الطبري هذا القول إلى عبد الله بن شداد في \"جامع البيان\" ١٥/ ١٨٤ قال: كان أعراب إذا سلم النبي - ﷺ - قالوا: اللهم ارزقنا إبلا وولدا، وذكره السيوطي في \"الدر المنثور\" ٤/ ٣٥٧ بزيادة بني تميم هكذا.\n(٢) من (م).\n(٣) عبد الله بن وهب، أبو محمد الفهري -مولاهم- ثقة، حافظ، عابد.\n(٤) عمرو بن الحارث بن يعقوب، أبو أمية الأنصاري -مولاهم- ثقة، فقيه، حافظ.\n(٥) في (أ): دراج بن السمح، والصحيح أنَّه دراج أبو السمح، المصري، ويقال: اسمه عبد الرحمن، صدوق، في حديثه عن أبي الهيثم ضعف.\n(٦) الحكم على الإسناد:\nفيه مبهم، ودراج صدوق. =","vol":"16","page":511},{"text":"والمخافتة: خفض الصوت والسكون، ويقال للميت إذا برد: خَفَت.\n﴿وَابْتَغِ بَيْنَ ذَلِكَ﴾ أي: بين الجهر والإخفات ﴿سَبِيلًا﴾.\n\n<span data-type=\"title\" id=toc-2519>١١١ </span>- ﴿وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا﴾\nقال الحسين بن الفضل: يعني الَّذي عرّفني أنَّه لم يتخذ ولدا ﴿وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ﴾ قال مجاهد: لم يذل فيحتاج إلى ولي يتعزز به ﴿وَكَبِّرْهُ تَكْبِيرًا﴾ وعظمه عن (١) أن يكون له شريك أو ولي.\nقال عمر بن الخطاب: قول العبد: الله أكبر، خير من الدنيا وما فيها (٢).\n[١٧٦٢] أنبأني عبد الله بن حامد (٣)،\nأخبرنا أحمد بن عبد الله (٤)، حدثنا محمد بن عبد الله بن سليمان (٥)،\n_________\n= التخريج:\nلم أجده عند غير المصنف.\n(١) في (أ): على.\n(٢) لم أجد هذا الأثر عن عمر، ولكن الحديث المرفوع أشمل، وهو ما أخرجه الإمام مسلم في \"صحيحه\"، كتاب الذكر والدعاء، باب فضل التهليل والتسبيح والدعاء (٢٦٩٥) عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"لأن أقول سبحان الله والحمد لله ولا إله إلا الله والله أكبر أحب إلى مما طلعت عليه الشمس\".\n(٣) لم يذكر بجرح أو تعديل.\n(٤) أبو محمد المزني يلقب بالباز الأبيض، شيخ جليل قدوة حافظ.\n(٥) أبو جعفر الحضرمي، ثقة حافظ.","vol":"16","page":512},{"text":"حدثنا محمد بن العلاء (١)، حدثنا رشدين (٢) بن سعد، عن (زبان بن فائد) (٣)، عن سهل بن معاذ (٤)، عن أبيه (٥) قال: قال - ﷺ -: \"آية العز: ﴿وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا﴾ \" الآية (٦).\n[١٧٦٣] وأخبرني الحسين بن محمد بن الحسين الدينوري (٧)، قال: حدثنا أحمد بن محمد بن إسحاق السني (٨)، قال: حدثنا أبو محمد بن زيدان البجلي (٩)، حدثنا سفيان بن وكيع (١٠)، حدثنا\n_________\n(١) محمد بن العلاء، أبو غريب الهمداني، الحافظ الثقة.\n(٢) في (أ): رشيد، والصحيح -كما في المسند- أنَّه رشدين بن سعد، أبو الحجاج المهري المصري، ضعيف.\n(٣) في (أ): زياد بن فائد، وفي (ز): زياد بن فايل غير واضح، وهو: زبان بن فاشد، أبو جوين الحمراوي المصري، ضعيف الحديث مع صلاحه وعبادته.\n(٤) سهل بن معاذ بن أنس الجهني، لا بأس به إلَّا في روايات زبان عنه.\n(٥) معاذ بن أنس الجهني الأنصاري، صحابي جليل.\n(٦) [١٧٦٢] الحكم على الإسناد:\nفيه زبان ضعيف وكذلك رشدين ضعيف.\nالتخريج:\nالحديث رواه الإمام أحمد من طريق يحيى بن غيلان حدثه رشدين عن زبان، عن سهل كذلك في \"المسند\" ٣/ ٤٣٩ (١٥٦٢٥).\n(٧) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٨) أحمد بن محمد بن إسحاق، أبو بكر بن السني، حافظ، ثقة.\n(٩) عبد الله بن زيدان بن بُريد بن رزين بن ربيع، أبو محمد البجلي، ثقة، حجة.\n(١٠) أبو محمد الكوفي، كان صدوقًا إلا أنَّه ابتلي بوراقه فأدخل عليه ما ليس من حديث، فنصح فلم يقبل فسقط حديثه.","vol":"16","page":513},{"text":"سفيان ابن عيينة (١)، عن عبد الكريم (أبي أمية) (٢)، عن عمرو بن شعيب (٣)، عن أبيه (٤)، عن جده (٥) قال: كان النبي - ﷺ - إذا أفصح الغلام من بني عبد المطلب علمه هذِه الآية: ﴿وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا﴾ الآية (٦).\n_________\n(١) ثقة حافظ حجة إلا أنَّه تغير حفظه بأخرة وكان ربما دلس لكن عن الثقات.\n(٢) في (أ)، (ز): ابن أبي أمية، وليس في هذِه الطبقة إلا عبد الكريم بن أبي المخارق، أبو أمية البصري، عن أنس والحارث الأعور وسعيد بن جبير، وعنه مالك والسفيانان، من أعيان التابعين، وقد ضعفه أحمد، توفي سنة (١٢٧ هـ). \"الكاشف\" للذهبي ٢/ ١٨١ (٣٤٧٩).\nقال ابن حبان: كثير الوهم، فاحش الخطأ فيما يروي فبطل الاحتجاج بأخباره.\nقال ابن معين: عبد الكريم أبو أمية ليس بشيء. \"المجروحين\" ٢/ ١٤٤.\n(٣) هو عمرو بن شعيب بن محمد بن عبد الله بن عمرو بن العاص -﵄- السهمي، كنيته أبو إبراهيم، صدوق، تكلم العلماء في روايته عن أبيه عن جده.\n(٤) شعيب بن محمد بن عبد الله، صدوق، ثبت سماعه من جده.\n(٥) عبد الله بن عمرو بن العاص، صحابي مشهور.\n(٦) [١٧٦٣] الحكم على الإسناد:\nفالحديث مجمع الضعفاء.\nالتخريج:\nأخرجه عبد الرزاق عن ابن عيينة عن عبد الكريم أبي أمية قال: كان رسول الله - ﷺ - يعلم الغلام من بني هاشم إذا أفصح سبع مرات: ﴿وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ﴾ ولم يذكر في سنده عمرو بن شعيب. \"المصنف\" لعبد الرزاق ٤/ ٣٣٤ (٧٩٧٦). وقال الطبري حدثنا بشر ثنا يزيد، ثنا سعيد، عن قتادة: ذكر لنا أن نبي الله - ﷺ - كان يعلم أهله هذِه الآية ﴿الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا﴾ .. ﴿وَكَبِّرْهُ تَكْبِيرًا﴾ الصغير من أهله والكبير. \"جامع البيان\" ١٥/ ١٨٩.\nفهذِه الطرق كلها معلولة أو مقطوعة.","vol":"16","page":514},{"text":"[١٧٦٤] وأخبرني الحسين بن محمد (١)، ثنا محمد بن علي بن الحسين بن الفأفأ (٢)، ثنا أبو بكر بن قارن الرازي (٣)، ثنا أبو حاتم (٤)، ثنا سهل بن عثمان (٥)، ثنا موسى بن صالح الهمداني (٦)، عن بكربن حبيش (٧)، عن محمد بن سلمة (٨)، عن عبد الحميدبن واصل (٩)، قال: من قرأ آخر بني إسرائيل كتب الله له من الأجر ملء السماوات والأرض والجبال، وذلك بأن الله تعالى يقول: ﴿تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنْشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا (٩٠) أَنْ دَعَوْا\n_________\n(١) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) أبو حاتم محمد بن إدريس بن المنذر الحنظلي الرازي، أحد الحفاظ.\n(٥) سهل بن عثمان بن فارس الكندي، أحد الحفاظ، له غرائب.\n(٦) موسى بن صالح الهمداني، الكوفي روى عن بن أبي ليلى روى عنه سهل بن عثمان.\nقال أبو حاتم: منكر الحديث. \"الجرح والتعديل\" ٨/ ١٤٧ (٦٦٥).\n(٧) كذا بالأصل، وقال ابن ماكولا في \"تهذيب مستمر الأوهام\" (ص ٣٣٥): وهو تصحيف فاحش، وهو بكر بن خنيس ولا يختلف في ذلك، ذكره مسلم والبخاري وغيرهما.\nوقال عنه ابن حجر: صدوق له أغلاط \"التقريب\" (ص ١٢٦) (٧٣٩).\n(٨) أبو عبد الله الحراني، ثقة.\n(٩) أبو واصل القتبي الباهلي، من أهل البصرة يروي عن أنس بن مالك، روى عن شعبة ومحمد بن سلمة الحراني وعتاب بن بشير. ذكره ابن حبان في \"الثقات\" ٥/ ١٢٦ (٤١٧٥).","vol":"16","page":515},{"text":"لِلرَّحْمَنِ وَلَدًا (٩١)﴾ قال: فيكتب له من الأجر على قدر ذلك (١).\n_________\n(١) [١٧٦٤] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، فيه من لم أجده، وموسى بن صالح منكر الحديث، وبكر صدوق له أغلاط.\nالتخريج:\nلم أجد أحدًا ذكر هذا الأثر، وفي الأحاديث الصحيحة المرفوعة في فضل القرآن كفاية، ولله الحمد.","vol":"16","page":516},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد السابع عشر]\n[سورة الكهف * مريم * طه ١ - ٥٩]\n\nتحقيق\nد/ عيد بن مدعج السبيعي\nد/ صالح بن نمران الحارثي","vol":"17","page":1},{"text":"السيرة الذاتية للمحقق\nد/ عِيد بن مدعج السّبيعي\nحصل على درجة الدكتوراه في تخصص التفسير وعلوم القرآن من جامعة أم القرى. - كلية الدعوة وأصول الدين - قسم الكتاب والسنة، وعنوان رسالة الدكتوراه (منهج الفيض الكاشاني في تفسيره الصافي عرض ونقد).\n\nبعض من المناصب الإدارية التي شغلها:\nيعمل بالرئاسة العامة لهيئة الأمر بالمعروف والنهي عن المنكر - الرياض.\n\nله مؤلفات منشورة أهمها:\n١ - تاريخ البدع.\n٢ - أصول التفسير ومصادره.\n٣ - مسند تميم بن أوس الداري ﵁ جمع وتحقيق.\n٤ - أصول المفردات العامية في لغتنا الفصيحة.\n٥ - تراجم علماء الظاهرية.\n٦ - وقفات مع سورة الإخلاص.\n٧ - زيارة النساء للقبور.\n٨ - وقفات مع بعض كتب الأنساب.\n٩ - الزيادة على النص.\n* * *\n\nالسيرة الذاتية للمحقق\nد/ صالح بن نمران الحارثي\nأستاذ مساعد بجامعة نجران - كلية المجتمع والشريعة وأصول الدين حصل على درجة الدكتوراه عام ١٤٢٨ هـ في تخصص الحديث وعلومه من جامعة أم القرى - كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلها:\nوكيل عمادة خدمة المجتمع والتعليم المستمر للتطوير والجودة بجامعة نجران.\nوكيل كلية المجتمع للتطوير والجودة بجامعة نجران. [تمام السيرة في المجلد التالي]\n* * *","vol":"17","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[١٧]","vol":"17","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٩٨/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"17","page":4},{"text":"<span data-type=\"title\" id=toc-2520>١٨ - سُورَة الكَهْفِ</span>","vol":"17","page":5},{"text":"سورة الكهف\nمكية (١)، وهي ستة آلاف وثلاثمائة وستون حرفًا، وألف وخمسمائة وسبع وسبعون كلمة، ومائة وعشر آيات (٢).\n[١٧٦٥] أخبرنا أبو الحسن عبد الرحمن بن إبراهيم بن محمد الطبراني (٣) بها، قال: أخبرني أبو علي الصفار (٤)، قال: حدثنا الحسن بن الفضل (٥)، قال:\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ١٤٣، \"الوسيط\" للواحدي ٣/ ١٣٥، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٩٩، وقال القرطبي في \"الجامع لأحكام القرآن \" ٠/ ٣٤٦: وهي مكية في قول جميع المفسرين، وروي عن فرقة أن أول السورة نزلت بالمدينة، إلى قوله: ﴿وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا (٨)﴾ ثم رجح أنها مكية كلها، وفي \"الكشاف\" للزمخشري أنها مكية إلا آية (٣٨)، ومن آية (٨٣) إلى آية (١٠١)، فمدنية.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ١٧٩)، وما ذكره المصنف من كون آياتها مائة وعشر آيات، فهذا في العد الكوفي، ذكره الداني، وذكر أنها مائة وخمس آيات في المدني والمكي، وست في الشامي، وإحدى عشرة في البصري.\n(٣) ثقة.\n(٤) ثقة.\n(٥) هو الحسن بن الفضل بن السمح، أبو علي الزعفراني البوصراني، حدث عن: مسلم بن إبراهيم، وعبد الحميد بن صالح، وعنه: ابن صاعد، والصفار، قال عنه ابن المنادي: أكثر الناسُ عنه، ثم انكشف ستره فتركوه وخرقوا حديثه. توفي سنة ٢٨٠ هـ وقيل: ٢٥٨ هـ.\n\"تاريخ بغداد\" للخطيب ٧/ ٤٠١، \"ميزان الاعتدال\" للذهبي ١/ ٥١٧، \"لسان الميزان\" لابن حجر ٢/ ٢٤٤.","vol":"17","page":7},{"text":"حدثنا غياث بن كلوب (١)، قال: حدثثا مطرف بن سمرة بن جندب (٢)، عن أبيه (٣)، قال: قال رسول الله - ﷺ -: \"من قرأ عشر آيات من سورة الكهف حفظًا لم تضره فتنة الدجال، ومن قرأ السورة كلها دخل الجنّة\" (٤).\n_________\n(١) هو غياث بن كلّوب ترجم له الذهبي، وابن حجر، ولم يزيدا على اسم أبيه شيئًا، وذكرا أن الدارقطني ضعفه وقال: له نسخة عن مطرف بن سمرة. ونقل ابن حجر عن البيهقي قوله: غياث مجهول.\n\"ميزان الاعتدال\" للذهبي ٣/ ٣٣٨، \"لسان الميزان\" لابن حجر ٤/ ٤٢٣.\n(٢) لم أجد لمطرف هذا ترجمة ولم أجد له ذكرًا في ترجمة أبيه - ﵁ - وكل ما وجدته عنه ما نقله الذهبي وابن حجر عن الدارقطني أنَّه قال عن غياث بن كلّوب: له نسخة عن مطرف بن سمرة، ولسمرة بن جندب - ﵁ - نسخة فيها وصيته لبنيه.\n\"ميزان الاعتدال\" للذهبي، \"لسان الميزان\" لابن حجر ترجمة غياث، \"معرفة النسخ\" لأبي زيد (ص ١٦١ - ١٦٥).\n(٣) سمرة بن جندب، صحابي جليل.\n(٤) [١٧٦٥] الحكم على الإسناد:\nفيه الحسن بن الفضل تركه الناس، وفيه غياث بن كلوب ضعفه الدارقطني، وفيه مطرف بن سمرة لم أجده.\nالتخريج:\nالحديث بهذا اللفظ لم أجده عند غير المصنف ﵀، أما شطره الأول فقد ورد قريبًا منه عند مسلم كتاب صلاة المسافرين، باب فضل سورة الكهف (٨٠٩) \"من حفظ عشر آيات .. \"، وأحمد في \"المسند\" ٦/ ٤٤٩ (٢٧٥٤٥) والنسائي في \"السنن الكبرى\" ٥/ ١٥، ٦/ ٢٣٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٦٥، من حديث أبي الدرداء بلفظ \"من قرأ عشر آيات من الكهف عصم من الدجال\".\nوقد وردت الأحاديث في قراءة عشر آيات من سورة الكهف على ما يلي: =","vol":"17","page":8},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أ- منها ما ورد مقيدًا بكونها عشر آيات من أول الكهف كحديث أبي الدرداء: \"من حفظ عشر آيات من أول سورة الكهف عصم من فتنة الدجال\"، رواه مسلم كتاب: صلاة المسافرين، باب: فضل سورة الكهف (٨٠٩) من طريق هشام وهمام عن قتادة عن سالم بن أبي الجعد عن معدان بن أبي طلحة عن أبي الدرداء - ﵁ -، ورواه أيضًا النسائي في \"السنن الكبرى\" ٦/ ٢٣٦، وأبو داود كتاب الملاحم: باب خروج الدجال (٤٣٢٣)، والإمام أحمد في \"المسند\" ٦/ ٤٤٩ (٢٧٥٤٠)، والبغوي في \"شرح السنة\" ٤/ ٤٦٩، و\"معالم التنزيل\" ٥/ ٢١٤، والحاكم في \"المستدرك\" ٢/ ٣٩٩، والبيهقي في \"سننه\" ٣/ ٢٤٩، وابن الضريس في \"فضائل القرآن\" (ص ١٦٣) كلهم من حديث أبي الدرداء - ﵁ -.\nكما رواه ابن الضريس في \"فضائل القرآن\" (ص ١٦١) من حديث ثوبان - ﵁ -.\nب- ومنها ما ورد مقيدًا بكون تلك الآيات من آخر سورة الكهف، كما روى ذلك مسلم كتاب: صلاة المسافرين، باب: فضل سورة الكهف (٨٠٩)، وأحمد في \"المسند\" ٦/ ٤٤٦ (٢٧٥١٦) من طريق شعبة عن قتادة عن سالم عن معدان عن أبي الدرداء عند مسلم \"من حفظ عشر آيات من آخر سورة الكهف. \"وعند أحمد \"من قرأ .. \" والنسائي في \"السنن الكبرى\" ٦/ ٢٣٥ من طريق شعبة عن قتادة عن سالم به بلفظ\" من قرأ العشر الأواخر من الكهف .. \" ورواه أيضًا عن سالم عن معدان عن ثوبان مرفوعًا.\nوقال الحافظ ابن كثير ﵀ في \"تفسير القرآن العظيم\" ٩/ ١٠٠: فيحتمل أن سالمًا سمعه من أبي الدرداء ومن ثوبان ا. هـ.\nقلت: الَّذي حدث به عن أبي الدرداء هو معدان بن أبي طلحة وليس بسالم.\nكما ورد في حديث أبي سعيد الخدري بلفظ \" ... ومن قرأ عشر آيات من آخرها ثم خرج الدجال لم يسلط عليه\" رواه الحاكم عنه مرفوعًا في \"المستدرك\" ١/ ٧٥٢، وقال: صحيح على شرط مسلم ولم يخرجاه، ورواه النسائي في \"السنن الكبرى\" ٦/ ٢٣٦، ورواه الحاكم عن أبي سعيد مرفوعًا في ١/ ٧٥٢ وموقوفًا في ٤/ ٥٥٧ وقال: صحيح الإسناد ولم يخرجاه. وكذلك رواه النسائي في \"السنن الكبرى\" =","vol":"17","page":9},{"text":"[١٧٦٦] وأخبرني محمد بن القاسم (١)، قال: حدثنا عبد الرحمن محمد بن محبوب (٢)، قال: حدثنا جعفر (٣) بن سهل (٤)، قال:\n_________\n= ٦/ ٢٣٦ وهكذا اختلف في رفعه ووقفه على أبي سعيد - ﵁ -.\nورجح الألباني أنَّه موقوف لكن له حكم الرفع لأن مثله لا يقال بالرأي \"سلسلة الأحاديث الصحيحة\" (٢٦٥١)، وكذا رواه عن أبي سعيد مرفوعًا الطبراني في \"المعجم الأوسط\" ٢/ ١٢٣ (١٤٥٥).\nج- ومنها ما ورد غير مقيد كرواية المصنف هنا، وكراوية النسائي وأحمد اللتين ذكرتهما سابقًا.\nد- ومنها ما قيد بثلاث آيات كرواية الترمذي كتاب: فضائل القرآن، باب: ما جاء في فضل سورة الكهف (٢٨٨٦) \" من قرأ ثلاث آيات من أول الكهف .. \" لم يروه غيره، وقال: حسن صحيح.\nوالشطر الأخير من الحديث: \"ومن قرأ السورة كلها دخل الجنّة\" لم أجده مرويًا عند غير المصنف، لكن ورد في قراءة السورة كلها أحاديث منها:\nحديث أبي سعيد: \"من قرأ سورة الكهف في يوم الجمعة أضاء له النور ما بين الجمعتين\".\nرواه الحاكم في \"المستدرك\" ٢/ ٣٩٩، ورواه البيهقي في \"الدعوات الكبير\" كما في \"مشكاة المصابيح\" للتبريزي ١/ ٦٦٧.\nوكحديث أبي سعيد أيضًا: \"من قرأ سورة الكهف كما أنزلت بيانت له نورًا من مقامه إلى مكة ومن قرأ عشر آيات من آخرها ثم خرج الدجال لم يسلط عليه .. \" رواه الحاكم والنسائي في \"السنن الكبرى\"، كما سبق واختلف في رفعه ووقفه. وكحديث أبي سعيد أيضًا: \"من قرأ سورة الكهف يوم الجمعة أضاء له من النور ما بينه وبين البيت العتيق\" رواه الدارمي في \"سننه\" ٤/ ٢١٤٣ (٣٤٥٠).\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) في (ب) جعفي، وهو خطأ.\n(٤) لم أجده.","vol":"17","page":10},{"text":"حدثنا أحمد بن حرب (١)، قال: حدثنا مكي بن إبراهيم (٢)، عن إسماعيل بن رافع (٣)، عن إسحاق (٤) بن عبد الله بن أبي فروة (٥) أن رسول الله - ﷺ - قال: \"ألا أدلكم على سورة شيعها سبعون ألف ملك حين نزلت وملأ عظمها ما بين السماء والأرض لتاليها مثل ذلك\" قالوا: بلى يا رسول الله. قال: \"سورة أصحاب الكهف، ومن قرأها يوم الجمعة غفر (٦) له إلى الجمعة الأخرى وزيادة ثلاثة أيام ولياليها وأعطي نورًا يبلغ السماء، ووقي فتنة الدجال\" (٧).\n_________\n(١) أبو عبد الله النيسابوري له مناكير ولم يترك ورمي بالإرجاء.\n(٢) ثقة ثبت.\n(٣) ضعيف الحفظ.\n(٤) في الأصل: عن أبي إسحاق، وهو خطأ والمثبت من (ب) ومن مصادر الترجمة.\n(٥) متروك.\n(٦) في (ز): غفر الله له.\n(٧) الحكم على الإسناد:\nهذا سند ضعيف جدًّا لا تقوم به حجة، ففيه جعفر لم أجده، وابن حرب له مناكير، وفيه ابن رافع ضعيف، وفيه إسحاق متروك، كما أنَّه مرسل؛ فإسحاق لم يدرك النبي - ﷺ - بل لا يعرف له رواية عن الصحابة - ﵃ -، كما في ترجمته.\nالتخريج:\nهذا الحديث أخرجه ابن الضريس في \"فضائل القرآن\" (ص ١٦١) بسنده عن إسماعيل بن عياش عن إسماعيل بن رافع قال: بلغنا أن رسول الله - ﷺ - قال .. فذكره، مع اختلاف قليل في اللفظ وزيادة: \"ومن قرأ الخمس آيات من خاتمتها حين يأخذ مضجعه من فراشه تحفظه، وبعث من أي الليل شاء\".\nوهذا الإسناد ضعيف فرواية ابن عياش هنا عن غير الشاميين، وابن رافع ضعيف، والحديث مرسل. =","vol":"17","page":11},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ <span data-type=\"title\" id=toc-2521>(١)</span>.\n\n١ - قوله ﷿:\n\n<span data-type=\"title\" id=toc-2522>٢ </span>- ﴿الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَى عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجًا (١) قَيِّمًا﴾.\nمجاز الآية: الحمد لله الَّذي أنزل على عبده الكتاب قيما مستقيما.\nقال ابن عباس - ﵄ - عدلا (٢).\nوقال الفراء: قيمًا على الكتب كلها ناسخًا لشرائعها (٣).\n_________\n= كما رواه ابن مردويه عن عائشة - ﵂ -، كما في \"الدر المنثور\" للسيوطي ٤/ ٣٧٩ وليس فيه: \"وقي فتنة الدجال\" وروى الزيادة التي رواها ابن الضريس لكن قال: \" .. ومن قرأ العشر الأواخر منها .. \" بدل الخمس آيات.\nوذكره الألباني في \"ضعيف الجامع الصغير\" (٢١٦٠) وقال: ضعيف جدًّا.\nوقد روى نحو هذِه الزيادة الدارمي في \"سننه\" ٤/ ٢١٤٣ (٣٤٤٩) عن محمد بن كثير عن الأوزاعي عن عبدة عن زر بن حبيش موقوفًا: \"من قرأ آخر سورة الكهف لساعة يريد يقوم من الليل قامها\".\nقال عبدة: فجربناه فوجدناه كذلك.\nوهذا إسناد فيه ضعف فابن كثير هو المصيصي، ضعفه جمع من الأئمة منهم: أحمد وابن المديني وقال البخاري: لين جدًّا، وقال ابن حجر: صدوق كثير الغلط.\nانظر: \"تهذيب الكمال\" للمزي ٦/ ٤٨٦، \"تقريب التهذيب\" لابن حجر (ص ٨٩١).\n(١) سقطت البسملة من الأصل.\n(٢) رواه الطبري في \"جامع البيان\" ١٥/ ١٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٤٤ وابن المنذر وابن مردويه كلهم من طريق علي بن أبي طلحة عن ابن عباس، كما ذكره السيوطي في \"الدر المنثور\" ٤/ ٣٨١.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ١٤٣، وفي \"معاني القرآن\" للفراء ٢/ ١٣٣: قيم على الكتب أي أنَّه يصدقها.","vol":"17","page":12},{"text":"﴿وَلَمْ يَجْعَلْ لَهُ عِوَجًا﴾: مختلفًا ملتبسًا.\n﴿لِيُنْذِرَ بَأْسًا شَدِيدًا﴾، أي: لينذركم ببأس شديد. ﴿مِنْ لَدُنْهُ﴾ (من قِبَله) (١).\n(قرأ أبو بكر بإسكان الدال وإشمامها شيئًا من الضمة وكسر النون والهاء ووصل الهاء بباء (٢).\nوقرأ الباقون بضم الدال وإسكان النون وضم الهاء) <span data-type=\"title\" id=toc-2523>(٣)</span>.\n﴿وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا﴾ وهو الجنّة.\n\n٣ - ﴿مَاكِثِينَ﴾:\nأي: مقيمين ﴿فِيهِ أَبَدًا﴾\n\n<span data-type=\"title\" id=toc-2524>٤ </span>- ﴿وَيُنْذِرَ الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا (٤) مَا لَهُمْ بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ كَبُرَتْ كَلِمَةً﴾:\nنصب على التمييز والقطع، تقديره: كبرت الكلمة كلمة، ﴿تَخْرُجُ مِنْ أَفْوَاهِهِمْ﴾ (٤).\n_________\n(١) من (ز).\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٣٨٨). وهذِه القراءة لعاصم في رواية أبي بكر عنه وقال ابن مجاهد: ولم يقرأ بذلك أحد غيره. \"التيسير\" للداني (ص ١١٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٠.\n(٣) ما بين القوسين ساقط من الأصل.\n(٤) في (ز) زيادة: يعني قول اليهود والنصارى: إن لله ولدًا.","vol":"17","page":13},{"text":"﴿إِنْ يَقُولُونَ﴾: ما يقولون ﴿إِلَّا كَذِبًا﴾.\n\n<span data-type=\"title\" id=toc-2526>٦ </span>- ﴿فَلَعَلَّكَ بَاخِعٌ﴾\nقاتل ﴿نَفْسَكَ عَلَى آثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَذَا الْحَدِيثِ أَسَفًا﴾ حزنًا وجزعًا وغضبًا (١).\n\n<span data-type=\"title\" id=toc-2527>٧ </span>- ﴿إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ﴾\nمن كل شيء.\nقال الضحاك: يعني للرجال (٢) خاصة (٣).\n﴿زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا﴾\n_________\n(١) (حزنًا) قول ابن عباس وابن قتيبة، و(جزعًا) قول مجاهد، (وغضبًا) قول قتادة، انظر: \"زاد المسير\" ٥/ ٧٤، وقد روى ذلك كله ابن جرير في تفسيره ١٥/ ١٩٥ إلى نسبة تفسيره بالحزن لابن عباس، كما روى أن قتادة فسره بالحزن أيضًا.\n(٢) في (ب) الرجل، ولعل الصحيح الرجال، لأن المقصود ما هي هذِه الزينة فقيل: الرجال. وقيل: كل شيء. وقيل: العلماء.\n(٣) نسب هذا القول لمجاهد وسعيد بن جبير والحسن البصري كما في \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٣٤٥، \"الدر المنثور\" للسيوطي ٤/ ٣٨٣، وفي \"معالم التنزيل\" للبغوي نسبته لمجاهد ٥/ ١٤٤، وفي \"زاد المسير\" ٥/ ٧٤، \"الدر المنثور\" للسيوطي ٤/ ٣٨٣ نسبته لسعيد عن ابن عباس ﵄. ولم أجد نسبته للضحاك في المصادر المذكورة، وهناك أقوال أخرى وهي:\n١ - أنهم العلماء رواه مجاهد عن ابن عباس كما في \"زاد المسير\" ٥/ ٧٤.\n٢ - أنَّه النبات والشجر، قاله مقاتل في تفسيره ٢/ ٥٧٣، \"زاد المسير\" لابن الجوزي ٥/ ٧٤.\n٣ - أنَّه ما عليها من شيء -وقد ذكره المصنف- ورواه الطبري عن مجاهد. \"جامع البيان\" ١٥/ ١٩٦.","vol":"17","page":14},{"text":"<span data-type=\"title\" id=toc-2528>٨ </span>- قوله ﷿: ﴿وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا﴾\nمستويًا.\n﴿جُرُزًا﴾ يابسًا أملس لا ينبت شيئًا.\n\n<span data-type=\"title\" id=toc-2529>٩ </span>- قوله ﷿: ﴿أَمْ حَسِبْتَ﴾\nيعني: أظننت يا محمد، ﴿أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا﴾، يعني: ليسوا أعجب آياتنا فإن ما خلقت من السموات والأرضين وما فيهن من العجائب أعجب منهم.\nوالكهف هو الغار في الجبل، واختلفوا في الرقيم، فقال (١) فيما:\n[١٧٦٧] أخبرنا أبو محمد عبد الله بن حامد ﵀ (٢)، قال: أخبرنا أحمد بن محمد بن الحسن (٣)، قال: حدثنا يحيى بن محمد بن يحيى (٤)،\n_________\n(١) عبارة المصنف ﵀ هنا غير سائغة فهو يقول: واختلفوا .. فقال - ﷺ -.\nفهل يصح ذكر خلاف أحد مع رسول الله - ﷺ -، فلو قال: واختلفوا فقال فلان مستد، بقوله - ﷺ - وقال فلان كذا ... إلخ لساغ ذلك.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو حامد ابن الشرقي، ثقة مأمون.\n(٤) يحيى بن محمد بن يحيى بن خالد الذهلي أبو زكريا، الملقب بحيكان، إمام ابن إمام قال عنه الحاكم: إمام نيسابور في الفتوى والرئاسة وابن إمامها، وقال عنه الذهبي: الحافظ المجود الشهيد.\nأخرج حديثه ابن ماجة، وقال ابن حجر في \"التقريب\": ثقة حافظ من الحادية عشرة مات شهيدًا سنة سبع وستين.\nأي: بعد المائتين. \"سير أعلام النبلاء\" للذهبي ١٢/ ٢٨٥، \"تقريب التهذيب\" لابن حجر (١٠٦٦).","vol":"17","page":15},{"text":"قال: حدثنا (محمد بن) (١) معمر (٢) قال: حدثنا أبو عاصم (٣) ح (٤).\n[١٧٦٨] قال أبو محمد (٥)، وأخبرنا أحمد (٦)، قال: حدثنا أحمد ابن سلمة (٧) قال: حدثنا إسحاق بن منصور (٨) وأحمد بن سعيد الدارمي (٩) ح.\n_________\n(١) من (ب).\n(٢) محمد بن معمر بن ربعي أبو عبد الله القيسي البصري المعروف بالبحراني روى عن روح بن عبادة ومحمد بن كثير العيدي وأبي هشام المخزومي، وروى عنه الجماعة، قال في التقريب: صدوق، من كبار الحادية عشرة، مات سنة خمسين.\nأي: بعد المائتين.\n\"تهذيب التهذيب\" لابن حجر ٩/ ٤٦٦، \"تقريب التهذيب\" لابن حجر (ص ٨٩٨).\n(٣) ثقة ثبت.\n(٤) (ح) ليس في (ب)، (ز).\n(٥) عبد الله بن حامد، لم يذكر بجرح أو تعديل.\n(٦) أبو حامد بن الشرقي، ثقة مأمون.\n(٧) أحمد بن سلمة بن عبد الله أبو الفضل البزاز النيسابوري، رفيق مسلم في الرحلة حافظ حجة عدل مأمون مجوِّد سمع قتيبة وإسحاق بن راهويه وأبا غريب وخلقًا كثيرًا وحدث عنه: أبو زرعة وأبو حاتم، توفي سنة ٢٨٦ هـ. \"تاريخ بغداد\" للخطيب ٤/ ١٨٦، \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٧٣.\n(٨) ثقة ثبت.\n(٩) أحمد بن سعيد بن صخر بن سليمان أبو جعفر الدارمي التميمي السرخسي، الإمام العلامة الفقيه الحافظ الثقة، أخرج له الجماعة سوى النسائي، وسمع النضر بن شميل، وحبان بن هلال، توفي ﵀ سنة ٢٥٣ هـ.\n\"تهذيب التهذيب\" لابن حجر ١/ ٣١، \"تقريب التهذيب\" لابن حجر (ص ٨٩)، \"سير أعلام النبلاء\" للذهبي ١٢/ ٢٣٣.","vol":"17","page":16},{"text":"[١٧٦٩] قال (١): وأخبرنا أحمد (٢)، قال: حدثنا محمد بن إسماعيل (٣)، قال: حدثنا محمد بن بشار (٤) وأبو موسى (٥)، قالوا: حدثنا أبو عاصم (٦)، عن ابن جريح (٧) قال: أخبرني موسى بن عقبة (٨)، عن نافع (٩)، عن ابن عمر - ﵁ -، عن رسول الله - ﵁ -.\nورواه عبد بن حميد (١٠)، عن إسماعيل بن عبد الكريم (١١) قال: حدثني عبد الصمد بن معقل (١٢) قال: سمعت وهبًا (١٣) يقول: حدثني النعمان بن بشير الأنصاري - ﵄ - (١٤)، أنه سمع رسول الله - ﷺ - يذكر الرقيم قال: \"إن ثلاثة نفر خرجوا يرتادون لأهليهم فبينا هم\n_________\n(١) أي: شيخه عبد الله بن حامد، لم يذكر بجرح أو تعديل.\n(٢) أبو حامد بن الشرقي، ثقة مأمون.\n(٣) هو الإمام الحجة البخاري صاحب \"الصحيح\" جبل الحفظ وإمام الدنيا في فقه الحديث.\n(٤) أبو بكر بندار، ثقة.\n(٥) محمد بن المثنى بن عبيد الله العنزي البصري الحافظ المعروف بالزَّمِن، ثقة، ثبت.\n(٦) الضحاك بن مخلد، ثقة، ثبت.\n(٧) عبد الملك بن عبد العزيز بن جريج الأموي ثقة فقيه فاضل وكان يدلس ويرسل.\n(٨) ثقة فقيه إمام في المغازي.\n(٩) أبو عبد الله نافع مولى ابن عمر ﵄، إمام ثقة ثبت وفقيه مشهور.\n(١٠) أبو محمد الكشي، إمام حافظ.\n(١١) أبو هشام الصنعاني، صدوق.\n(١٢) صدوق.\n(١٣) وهب بن منبه بن كامل أبو عبد الله الأبناوي، ثقة.\n(١٤) له ولأبويه صحبة، ﵃.","vol":"17","page":17},{"text":"يمشون إذ أصابتهم السماء فأووا إلى كهف، فانقضت (١) صخرة من الجبل فانطبقت على باب الكهف، فأوصد عليهم، فقال قائل منهم: اذكروا أيكم عمل حسنة لعل الله تعالى برحمته أن يرحمنا. قال رجل منهم: إني قد عملت حسنة مرة، كان لي أُجراء يعملون عملًا لي، استأجرت كل رجل منهم بأجرة معلومة (٢)، فجاءني رجل ذات يوم وسط النهار فاستأجرته بشطر (٣) أصحابه، فعمل بقية نهاره كما عمل رجل منهم نهاره كله، فرأيت عليَّ في الذمام أن لا أنقصه مما استأجرت به أصحابه لما جهد في عمله، فقال رجل منهم: أتعطي هذا مثل ما أعطيتني ولم يعمل إلا نصف النهار؟ قلت: يا عبد الله، لم أبخسك شيئًا من شرطي (٤)، وإنما هو مالي أحكم فيه (٥) بما شئت، قال: فغضب وذهب وترك أجره، فوضعت حقه في جانب من البيت ما شاء الله تعالى، ثم مرت بي بعد ذلك بقر فاشتريت له (٦) فصيلة من البقر، فبلغت ما شاء الله، فمَرَّ بي بعد حين رجل شيخ كبير ضعيف لا أعرفه فقال: إن عليك لي حقًّا.\n_________\n(١) في (ب)، (ز) فانحطت.\n(٢) في (ب)، (ز) بأجر معلوم. وكذا في المسند.\n(٣) في الأصل: بشرط، والمثبت من (ب)، (ز)، كذا في المسند، وهو الصحيح لدلالة تمام الحديث على ذلك.\n(٤) كذا في الأصل من شرطي، وفي (ز) والمسند: شرطك وهو الصحيح.\n(٥) من (ب)، (ز).\n(٦) في (ز) والمسند: له به.","vol":"17","page":18},{"text":"فذكره حتَّى عرفته، قلت له: الاك أبغي، وهذا حقك، وأعرضتها (١) عليه جميعًا، قال: يا عبد الله، لا تسخر بي، إن لم تصدّق عليّ فأعطني حقي. قلت: والله لا أسخر بك (٢) إنها لحَقُّك مالي فيه بشيء، فدفعتها إليه جميعًا.\nاللهم إن كُنْتُ فعلتُ ذلك لوجهك فافرج عنا الحجر (٣). فانصاع الجبل حتَّى رأوا وأبصروا.\nوقال الآخرُ: قد عملت حسنة مرة، كان فيّ فضل، وأصاب الناسَ شدةٌ، فجاءتني امرأة فطلبت مني معروفا، فقلت: والله ما هو دون نفسك (فأبت على فذهبت، ثم رجعت، فذكرتني بالله، فأبيت عليها، وقلت لها: والله ما هو دون نفسك، فأبت على وذهبت وذكرت لزوجها، فقال لها: أعطيه نفسك وأغيثي عيالك. فرجعت إليّ ونشدتني بالله تعالى فأبيت عليها وقلت لها والله ما هو دون نفسك) (٤)، فلما رأت ذلك أسلمت إليّ نفسها، فلما كشفتها وهممت بها ارتعدت من تحتي، فقلت لها: ما شأنك؟ قالت: أخاف الله رب العالمين. فقلت لها: خفتيه في الشدة ولم أخفه في الرخاء! فتركتها وأعطيتها ما يحق عليّ بكشفها، اللهم إن كنت (٥) فعلت ذلك لوجهك فافرج عنا.\n_________\n(١) كذا في الأصل، وفي النسخ الأخرى والمسند: وعرضتها.\n(٢) ساقطه من الأصل.\n(٣) سقطت من (ب)، (ز).\n(٤) ما بين القوسين ساقط من الأصل.\n(٥) ساقطة من الأصل.","vol":"17","page":19},{"text":"فانصدع حتَّى عرفوا وتبين لهم.\nوقال الآخر: قد عملت حسنة مرة، كان لي أبوان شيخان كبيران، وكان لي غنم، فكنتُ أطعم أبويّ وأسقيهما ثم أرجع إلى غنمي، قال: فأصابني يومًا غيث حبسني حتَّى أمسيتَ، فأتيتُ أهلي، فأخذت محلبي، فحلبت غنمي وتركتها قائمة، فمضيت إلى أبويَّ فوجدتهما قد ناما، فشق على أن أوقظهما، وشق على أن أترك غنمي، فما برحت جالسًا ومحلبي على يدي حتَّى أيقظهما الصبح فسقيتهما، اللهم إن كنت فعلتُ ذلك لوجهك فافرج عنا\".\nقال النعمان بن بشير - ﵁ -.\nلكأني أسمع رسول الله - ﷺ - قال: \"قال الجبل: طاق. ففرج الله ﷿ عنهم فخرجوا\" (١).\n_________\n(١) [١٧٦٧ - ١٧٦٩] الحكم على الإسناد:\nإلى ابن عمر صحيح، وسند عبد بن حميد أقل أحواله أن يكون حسنًا.\nالتخريج:\nرواه البخاري من حديث ابن عمر ﵄ في عدة مواضع منها:\n١ - كتاب البيوع باب إذا اشترى شيئًا لغيره بغير إذنه فرضي من طريق أبي عاصم عن ابن جريج عن موسى عن نافع به (٢٢١٥).\n٢ - وفي كتاب الإجازة باب من استأجر أجيزا فترك أجره ففعل فيه المستأجر فزاد أو من عمل في مال غيره فاستفضل، من طريق الزهري عن سالم عن ابن عمر (٢٢٧٢).\n٣ - وفي كتاب الحرث والمزارعة باب: إذا زرع بمال قوم بغير إذنهم .. من طريق نافع أيضًا (٢٣٣٣).\n٤ - وفي كتاب أحاديث الأنبياء -باب حديث الغار (٣٤٦٥) من طريق عبيد الله بن عمر عن نافع به. =","vol":"17","page":20},{"text":"وقال ابن عباس - ﵁ -: الرقيم وادٍ بين غضبان وأيلة دون فلسطين، وهو الوادي الَّذي فيه أصحاب الكهف (١).\n_________\n= ورواه مسلم كتاب الرقاق، باب: قصة أصحاب الغار الثلاثة .. من حديث ابن عمر أيضًا من طريق نافع وسألم عنه (٢٧٤٣).\nوأما حديث النعمان بن بشير فقد أخرجه الإمام أحمد في \"المسند\" ٤/ ٢٧٤ (١٨٤١٧) بنفس سند عبد بن حميد، وهذا السند صحيح.\nوليس مسند النعمان في المطبوع من \"المنتخب\" لعبد بن حميد.\nورواه الطبراني في \"الأحاديث الطوال\" (ص ٢٨٤) رقم (٤١) من طريق إسماعيل ابن عبد الكريم نفسها.\nورواه من حديث النعمان أيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٤٧، وابن المنذر، وابن مردويه كما في \"الدر المنئور\" للسيوطي ٤/ ٣٨٤ - ٣٨٦.\nوقد روي من حديث أنس رواه الإمام أحمد في \"المسند\" ٣/ ١٤٢ - ١٤٣ (١٢٤٥٤)، وأبو يعلي في \"مسنده\" ٥/ ٣١٣ - ٣١٤ (٢٩٣٧) وأبو داود الطيالسي في \"مسنده\" (ص ٢٦٩).\nومن حديث أبي هريرة، رواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٢٥، وأبو داود الطيالسي في \"مسنده\" (ص ٢٦٩).\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ١٩٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٤٦ وقد أخرجاه من طريق العوفي، وانظر: \"معالم التنزيل\" للبغوي ٥/ ١٤٥، \"زاد المسير\" لابن الجوزي ٥/ ٧٦.\nووقع في المطبوع من \"تفسير الطبري\": واد بين عسفان وأيلة، هكذا عسفان وهو خطأ فعسفان موضع بالحجاز بعيد عن فلسطين، والصحيح غضبان كما هو هاهنا، وهو جبل في أطراف الشام بينه وبين أيلة مكان أصحاب الكهف. انظر \"معجم البلدان\" لياقوت ٤/ ٢٠٦.","vol":"17","page":21},{"text":"وقال كعب (١): هي قريتهم (٢). وهو على هذا التأويل من رقمة الوادي وهي موضع المياه منه، تقول العرب: عليك بالرقمة وح الضفة والضفتان جانبا الوادي (٣).\nوقال سعيد بن جبير: الرقيم لوح من حجارة، وقيل من رصاص كتبوا فيه أسماء أصحاب الكهف (٤).\nوهو على هذا التأويل بمعنى المرقوم أي: المكتوب. والرقم الخط والعلامة، والرقم الكتابة (٥).\nثم ذكر ﷿ صفتهم وقصتهم فقال:\n_________\n(١) كعب بن ماتع الحميري أبو إسحاق اليماني.\n(٢) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٣٣٤، والطبري في \"جامع البيان\" ١٥/ ١٩٨ من طريق عكرمة عن ابن عباس ﵄، قال يزعم كعب أن الرقيم القرية.\n(٣) \"لسان العرب\" لابن منظور ١٢/ ٢٤٨.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ١٩٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٤٦.\n(٥) \"لسان العرب\" لابن منظور ١٢/ ٢٥٠.","vol":"17","page":22},{"text":"<span data-type=\"title\" id=toc-2530>١٠ </span>- ﴿إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ﴾\nأي: رجعوا وصاروا.\nواختلفوا في سبب مصيرهم إلى الكهف.\nفقال محمد بن إسحاق بن يسار: مرج (١) أهل الإنجيل، وعظمت فيهم الخطايا، وطغت فيهم الملوك، حتَّى عبدوا الأصنام وذبحوا للطواغيت، وفيهم بقايا على دين المسيح ابن مريم ﵉، متمسكين بعبادة الله ﷿ وتوحيده، فكان ممن فعل ذلك من ملوكهم ملك من الروم يقال له: دقيانوس، كان قد عبد الأصنام، وذبح للطواغيت، وقتل من خالفه في ذلك ممن أقام على دين المسيح ﵇، وكان ينزل قرى الروم، فكان لا ينزل في قرية فيها أحد مؤمن إلا فتنه حتَّى يعبد الأصنام ويذبح للطواغيت، حتَّى نزل مدينة أصحاب الكهف وهي أفسوس (٢)، فلما نزلها كَبُر ذلك\n_________\n(١) قال ابن فارس: الميم والراء والجيم أصل صحيح يدل على مجيء وذهاب واضطراب. \"معجم مقاييس اللغة\" ٥/ ٣١٥\nوالمارج المختلط الملتبس ومنه قوله تعالى: ﴿فَهُمْ فِي أَمْرٍ مَرِيجٍ﴾ والمرج: الفتنة والفساد والاضطراب. \"لسان العرب\" لابن منظور ٢/ ٣٦٤ (مرج)، \"القاموس المحيط\" للفيروزآبادي (ص ٤٦٢) (مرج).\n(٢) قال ياقوت: أفسوس بضم الهمزة وسكون الفاء والسينان مهملتان والواو ساكنة، بلدة بثغور طرسوس، يقال: إنه بلد أصحاب الكهف. \"معجم البلدان\" ١/ ٢٣١. وأنقاض هذِه البلدة قرب أيا سلوق في قضاء أيدن على ساحل إيجة بتركيا وتسمى (Efes).\nانظر: \"القول الأصيل فيما في العربية من الدخيل\" (ص ٢٧).","vol":"17","page":23},{"text":"على أهل الإيمان، فاستخفوا منه، وهربوا في كل وجه، وكان دقيانوس قد أمر حين قدمها أن يتّبع أهل الإيمان فيجمعوا له، واتخذ شرطًا من الكفار من أهلها، فجعلوا يبتغون أهل الإيمان في أماكنهم فيخرجونهم إلى دقيانوس، فيقدمهم إلى الجامع الَّذي يذبح فيه للطواغيت، فيخيرهم بين القتل وبين عبادة الأصنام (١) والذبح للطواغيت، فمنهم من يرغب في الحياة، ومنهم من يأبى أن يعبد غير الله تعالى فيقتل، فلما رأى أهل ذلك البلد الشدة في الإيمان بالله تعالى جعلوا يسلمون أنفسهم للعذاب والقتل فيقتلون ويقطعون، ثم يربط ما قطع من أجسادهم على سور المدينة من نواحيها كلها وعلى باب من أبوابها، حتَّى عظمت الفتنة على أهل الإيمان، منهم من أقر فتُرك، ومنهم من صُلب على دينه فقتل، فلما رأى ذلك الفتية حزنوا حزنًا شديدا فقاموا وصاموا (٢) واشتغلوا بالتسبيح والدعاء لله ﷿، وكانوا من أشراف الروم، وكانوا ثمانية نفر، فبكوا وتضرعوا وجعلوا يقولون: ربنا رب السموات والأرض لن ندعو من دونه إلها لقد قلنا إذا شططا، ربنا (٣) اكشف عن عبادك المؤمنين هذِه الفتنة، وارفع عنهم البلاء، وأنعم على عبادك الذين آمنوا بك حتَّى يعلنوا عبادتهم إياك. فبينا هم على ذلك أدركهم\n_________\n(١) في (ب) الأوثان.\n(٢) في (ب) وصلوا.\n(٣) من (ز).","vol":"17","page":24},{"text":"الشرطاء (١)، وكانوا قد دخلوا في مصلى لهم فوجدوهم وهم سجود على وجوههم يبكون ويتضرعون إلى الله تعالى ويسألونه أن ينجيهم من دقيانوس وفتنته، فلما رآهم أولئك الكفرة قالوا لهم: ما خلفكم عن أمر الملك؟ انطلقوا إليه. ثم خرجوا من عندهم، فرفعوا أمرهم إلى دقيانوس، فقالوا: تجمع الجميع وهؤلاء الفتية من أهل بيتك يسخرون منك ويعصون أمرك! فلما سمع ذلك أتى بهم تفيض أعينهم من الدمع معفرة وجوههم في التراب. فقال لهم: ما منعكم أن تشهدوا الذبح للآلهة التي تعبد في الأرض وأن تجعلوا أنفسكم كغيركم؛ اختاروا إما أن تذبحوا لآلهتنا كما ذبح الناس وإما أن أقتلكم. فقال مكسلمينا -وكان (٢) أكبرهم-: إن لنا إلهًا ملأ السموات والأرض عظمته لن ندعو من دونه إلهًا أبدًا لقد قلنا إذًا شططًا. ولن نقر بهذا الَّذي تدعونا إليه أبدًا ولكنّا نعبد الله ربنا وله الحمد والتكبير والتسبيح من أنفسنا خالصًا أبدًا، إياه نعبد وإياه\n_________\n(١) هكذا في الأصل الشرطاء ولم أجد هذا الجمع في المعاجم اللغوية وفي النسختين الأخريين: الشرط، والشرط: الجنود سموا بذلك لأنهم جعلوا لأنفسهم علامة يعرفون بها، ولأن أصل الاشتقاق من شَرَطَ يدل على العلامة. قال ابن فارس: الشين والراء والطاء، أصل يدل على عَلَمٍ وعلامةٍ. \"معجم مقاييس اللغة\" ٣/ ٢٦٥، وانظر: \"لسان العرب\" لابن منظور ٧/ ٣٢٩، \"الصحاح\" للجوهري ٣/ ٩٥٢ (شرط).\n(٢) في (ب): وهو.","vol":"17","page":25},{"text":"نسأل النجاة والخير، وأما الطواغيت وعبادتها فلن نعبدها أبدًا، فاصنع بنا ما بدا لك.\nثم قال أصحاب مكسلمينا لدقيانوس مثل ما قال له، فلما قالوا ذلك أمرهم فنزع عنهم لبوس كانت عليهم من لبوس عظمائهم، ثم قال أما إذ فعلتم ما فعلتم فإني سأؤخركم وسأفرغ فأنجز لكم ما وعدتكم من العقوبة، وما يمنعني أن أعجل ذلك لكم إلا أني أراكم شبابًا حديثة أسنانكم، فلا أحب أن أهلككم حتَّى أجعل لكم أجلًا تذكرون فيه وتراجعون عقولكم.\nثم أمر بحلية كانت عليهم من ذهب وفضة فنزعت عنهم، ثم أمر بهم فأخرجوا من عنده، وانطلق دقيانوس (١) إلى مدينة سوى (٢) مدينتهم التي هم بها قريبًا منهم لبعض أموره، فلما رأى الفتية أن دقيانوس قد خرج من مدينتهم التي هم بها بادروا قدومه وخافوا إذا قدم مدينتهم أن يذكرهم فأتمروا (٣) أن يأخذ كل رجل منهم نفقة من بيت أبيه فيتصدقوا منها ويتزودوا مما بقي، ثم ينطلقوا إلى كهف قريب من المدينة في جبل يقال له: \"بنجلوس\" (٤)\n_________\n(١) من هنا حصل تأخير وتقديم في ترتيب أوراق مصورة المخطوطة الأصل لكن لم يسقط شيء.\n(٢) في (ب): نينوى، وهو خطأ من الناسخ.\n(٣) في (ز) فأتمروا بينهم.\n(٤) روي ذلك عن ابن عباس، رواه عنه الطبري، وقد روى الطبري أيضًا عن شعيب الجبائي أن اسمه بناجلوس.\nانظر: \"جامع البيان\" للطبري ١٥/ ١٩٩.","vol":"17","page":26},{"text":"فيمكثون فيه ويعبدون الله ﷿ حتَّى إذا جاء دقيانوس أتوه فقاموا بين يديه فيصنع بهم ما شاء الله، فلما قال ذلك بعضهم لبعض عمد كل فتى منهم إلى بيت أبيه فأخذ نفقة فتصدقوا منها وانطلقوا بما بقي معهم من نفقتهم واتبعهم كلب كان لهم حتَّى أتوا ذلك الكهف الَّذي في ذلك الجبل فلبثوا فيه (١).\nوقال كعب الأحبار: مروا بكلب فنبح عليهم فطردوه فعاد ففعلوا ذلك مرارًا، فقال لهم الكلب: ما تريدون مني لا تخشوا جانبي، أنا أحب أحباء الله، فناموا حتَّى أحرسكم.\nوقال ابن عباس: هربوا ليلًا من دقيانوس بن حلابوس حين (٢) دعاهم إلى عبادة الأوثان (٣) والأصنام وكانوا سبعة فمروا براع معه كلب فتبعهم على دينهم فخرجوا من البلدة وأووا إلى الكهف وهو قريب إلى البلدة (٤).\n_________\n(١) رواه الطبري في \"جامع البيان\" ١٥/ ٢٠٢، وذكره المصنف في \"عرائس المجالس\" (ص ٣٧٨).\nوانظر: \"معالم التنزيل\" ٥/ ١٤٦، وهذِه الرواية المطولة المفصلة عن قصتهم إنما هي متلقاة عن أهل الكتاب، وسوف يذكر المصنف سردًا مطولًا لها من كلام ابن إسحاق فيما يأتي.\n(٢) في (ب) حيث.\n(٣) سقطت من غير الأصل.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٥/ ٧٧.","vol":"17","page":27},{"text":"فلبثوا (١) فيه ليس لهم عمل إلا الصلاة والصيام والتسبيح والتكبير والتحميد ابتغاء وجه الله تعالى، وجعلوا نفقتهم إلى فتى منهم يقال له \"تمليخا\" وكان على طعامهم يبتاع لهم أرزاقهم من المدينة سرًّا، وكان من أجملهم وأجلهم، وكان تمليخا يصنع ذلك، فإذا دخل المدينة يضع ثيابًا كانت عليه حسانًا ويأخذ ثيابًا كثياب المساكين الذين يستطعمون فيها، ثم يأخذ ورقة وينطلق إلى المدينة فيشتري طعامًا وشرابًا ويتسمع (٢) ويتجسس لهم الخبر: هل ذكروه وأصحابه بشيء؟ ثم يرجع إلى أصحابه، فلبثوا بذلك ما لبثوا، ثم قدم دقيانوس الجبّار إلى المدينة، فأمر العظماء فذبحوا للطواغيت، ففزع بذلك (٣) أهل الإيمان، وكان تمليخا بالمدينة يشتري لأصحابه طعامهم وشرابهم فرجع إلى أصحابه وهو يبكي ومعه طعام قليل، فأخبرهم أن الجبار دقيانوس قد دخل المدينة وأنهم قد ذكروا والتمسوا مع عظماء المدينة ليذبحوا للطواغيت، فلما أخبرهم فزعوا ووقعوا سجودًا يدعون الله تعالى ويتضرعون إليه ويتعوذون به من الفتنة، ثم إن تمليخا قال لهم: يا إخوتاه ارفعوا رؤوسكم فاطعموا منه، وتوكلوا على الله ربكم. فرفعوا رؤوسهم وأعينهم تفيض من الدمع\n_________\n(١) في \"معالم التنزيل\" للبغوي قبل فلبثوا: قال ابن إسحاق، وجاء في نسخة (ب) بعد قوله: البلدة علامة انتهاء الكلام، أي أنها آخر كلام ابن عباس ثم رجع الكلام لابن إسحاق.\n(٢) في (ب) ويسمع، وفي (ز) ويستمع.\n(٣) في (ب) من ذلك.","vol":"17","page":28},{"text":"حزنًا وخوفًا على أنفسهم. فطعموا منه وذلك مع غروب الشمس ثم جلسوا يتحدثون ويتدارسون ويذكر بعضهم بعضًا، فبينا هم على ذلك إذ ضرب الله تعالى على آذانهم في الكهف، وكلبهم باسط ذراعيه بالوصيد (١) بباب الكهف فأصابه ما أصابهم وهم مؤمنون موقنون ونفقتهم عند رؤوسهم، فلما كان من الغد تفقدهم دقيانوس فالتمسهم فلم يجدهم فقال لبعضهم: لقد ساءني هؤلاء الفتية الذين ذهبوا، لقد كانوا ظنوا بي غضبًا عليهم لجهلهم ما جهلوا من أمري، ما كنت لأحمل عليهم في نفسهم (٢) ولا لواحد منهم إن تابوا وعبدوا إلهي. فقال له عظماء المدينة: ما أنت بحقيق أن ترحم قومًا فجرة مردة عصاة مقيمين على ظلمهم ومعصيتهم. قد كنت أجلتهم (٣) أجلًا ولو شاؤوا لرجعوا في ذلك الأجل ولكنهم لم يتوبوا. فلما قالوا له ذلك غضب غضبًا شديدًا، ثم أرسل إلى آبائهم فسألهم عنهم ثم قالوا (٤): أخبروني عن أبنائكم المردة الذين عصوني؟ فقالوا له: أما نحن فلم نعصك، فلم تقتلنا بقوم مردة قد ذهبوا بأموالنا وأهلكوها في أسواق المدينة، ثم انطلقوا فارتقوا إلى جبل (يقال له) (٥) \"بنجلوس\" فلما قالوا له ذلك خلى سبيلهم وجعل ما يدري ما يصنع بالفتية.\n_________\n(١) سقطت من غير الأصل.\n(٢) هكذا في الأصل: نفسهم. وفي (ب)، (ز): نفسي وهو أقرب.\n(٣) في (ب)، (ز) أجلت لهم.\n(٤) هكذا في الأصل، وفي غير الأصل: قال وهو الصحيح.\n(٥) في (ب)، (ز) يدعى.","vol":"17","page":29},{"text":"فألقى الله في نفسه أن يأمر بالكهف فيسد عليهم، فأراد الله تعالى أن يكرمهم ويجعلهم آية لأمة تستخلف من بعدهم وأن يبين لهم أن الساعة آتية لا ريب فيها وأن الله يبعث من في القبور، فأمر دقيانوس بالكهف أن يسد عليهم وَيَدَعُوهم (١) كما هم في الكهف يموتوا عطشًا وجوعًا وليكن كهفهم الَّذي اختاروه قبرًا لهم، وهو يظن أنهم أيقاظ يعلمون ما يصنع بهم، وقد توفى الله أرواحهم وفاة النوم وكلبهم باسط ذراعيه بباب الكهف قد غشيه ما غشيهم يُقلَّبُون ذات اليمين وذات الشمال ثم إن رجلين مؤمنين كانا في بيت الملك دقيانوس يكتمان إيمانهما اسم أحدهما \"تندروس\" والآخر \"روباس\" ائتمرا أن يكتبا شأن الفتية وأنسابهم وأسماءهم وخبرهم في لوح من رصاص ثم يجعلانه في تابوت من نحاس ثم يجعلان التابوت في البنيان، وقالا: لعل الله تعالى يظهر على هؤلاء الفتية قومًا مؤمنين قبل يوم القيامة فيعلم من يفتح عليهم خبرهم حين يقرأ هذا الكتاب، ففعلا ثم بنيا عليه.\nفبقي دقيانوس ما بقي ثم مات وقومه وقرون بعده كثيرة (٢) وخلفت الملوك بعد الملوك.\nوقال عبيد بن عمير: كان أصحاب الكهف فتيانًا مطوقين مسورين\n_________\n(١) في (ب) وقال دعوهم.\n(٢) هذِه الكثرة التي ذكرها المصنف نسبية فإن أصحاب الكهف مكثوا ثلاثة قرون فقط.","vol":"17","page":30},{"text":"ذوي ذوائب وكان معهم كلب صيدهم فخرجوا في عيد لهم عظيم في زي وموكب وأخرجوا معهم آلهتهم التي يعبدونها من دون الله سبحانه، وقد قذف الله تعالى في قلوب الفتية الإيمان وكان أحدهم وزير الملك، فآمنوا وأخفى كل واحد منهم إيمانه عن صاحبه، فقالوا في أنفسهم من غير أن يظهر بعضهم لبعض (ثم قال بعضهم لبعض: هلموا بنا) (١) نخرج من بين أظهر هؤلاء القوم لا يصيبنا عقاب بجرمهم، فخرج شاب منهم حتَّى انتهى إلى ظل شجرة، فجلس فيه، ثم خرج آخر فرآه جالسًا وحده فرجا أن يكون على مثل أمره من غير أن يظهر ذلك، فجلس إليه، ثم خرج الآخرون فجاءوا فجلسوا إليهما واجتمعوا، فقال بعضهم لبعض: ما جمعكم؟ وقال آخر: بل ما جمعكم؟ وكل واحد يكتم إيمانه صاحبه مخافة على نفسه، ثم قالوا: ليخرج كل فتيين منكم فيخلوان، ثم يفشي كل واحد منكم إلى صاحبه أمره، فخرج فتيان منهم فتوافقا، ثم تكلما، فذكر كل واحد منهما أمره لصاحبه، فأقبلا مستبشرين إلى أصحابهما، فقالا: قد اتفقنا على أمر واحد، وإذا هم جميعًا على (أمر واحد) (٢) على الإيمان، وإذا كهف في الجبل قريب منهم، فقال بعضهم لبعض: ائووا إلى الكهف ينشر لكم ربكم من رحمته ويهيئ لكم من أمركم مرفقًا، فدخلوا الكهف ومعهم كلب صيدهم فناموا ثلاثمائة سنين\n_________\n(١) من الأصل.\n(٢) من الأصل.","vol":"17","page":31},{"text":"وازدادوا تسعًا، قال: وفقدهم قومهم، فطلبوهم، فعمّى الله ﷿ عليهم أبصارهم (١) وكهفهم، فلما لم يقدروا (٢) كتبوا أسماءهم وأنسابهم في لوح، فلان بن فلان، وفلان وفلان، أبناء ملوكنا، فقدناهم في شهر كذا، في سنة كذا في مملكة (فلان وفلان) (٣)، ووضعوا اللوح في خزانة الملك، وقالوا: ليكونن لهذا شأن، ومات ذلك الملك وجاء قرن بعد قرن (٤).\nوقال وهب بن منبه: جاء حواري عيسى ابن مريم ﵉ إلى مدينة أصحاب الكهف فأراد أن يدخلها فقيل له: إن على بابها صنمًا لا يدخلها أحد إلا سجد له. فكره أن يدخلها، فأتى حمامًا قريبًا من تلك المدينة فكان فيه وكان يواجر نفسه من الحمامي ويعمل فيه. ورأى صاحب الحمّام في حمَّامه البركة ودرَّ عليه الرزق فجعل يقوم عليه وعلقه (٥) فتية من أهل المدينة فجعل يخبرهم خبر السماء والأرض وخبر الآخرة، حتَّى آمنوا بالله تعالى\n_________\n(١) في (ب) أمرهم وفي (ز) آثارهم.\n(٢) في غير الأصل يقدموا، وفي \"عرائس المجالس\" للمصنف: لم يقدموا عليهم.\n(٣) في (ب)، (ز) فلان بن فلان.\n(٤) ذكره المصنف كاملًا في \"عرائس المجالس\" (٣٧٧). وذكره ابن الجوزي مختصرًا في \"زاد المسير\" ٥/ ٧٧. ورواه الطبري كاملًا بسنده لكن قال: عن عبد الله بن عبيد بن عمير، فإما أن يكون خطأ أو يكون رواه عبد الله عن أبيه وسقط اسم أبيه في الطبع، والله أعلم.\nانظر: \"جامع البيان\" للطبري ١٥/ ٢٠٤ - ٢٠٥، \"معالم التنزيل\" للبغوي ٥/ ١٤٨.\n(٥) علق بالشيء عَلَقُا، وعَلِقَةُ: لزمه. \"لسان العرب\" لابن منظور ١٠/ ٢٦١ (علق).","vol":"17","page":32},{"text":"وصدقوه وكانوا على مثل حاله في حسن الهيئة، وكان يشرط على صاحب الحمام أن الليل لي لا يحول بيني وبينه أحد ولا بيني (١) وبين الصلاة، فكان على ذلك، حتَّى أتى ابن الملك بامرأة فدخل بها الحمام فعيره الحواري وقال: أنت ابن الملك وتدخل معك هذِه! فاستحى فذهب فرجع مرة أخرى، فقال له مثل ذلك، فسبه وانتهره ولم يلتفت حتَّى دخلا معًا، فماتا جميعًا في الحمام، فأتى الملك فقيل له: قتل صاحب الحمام ابنك. فالتُمس، فلم يقدر عليه وهرب، فقال: من كان يصحبه؟ فسموا الفتية.\nفالتمسوا فخرجوا من المدينة فمروا بصاحب لهم في زرع وهو على مثل إيمانهم فذكروا له أنهم التمسوا فانطلق معهم ومعه كلب (٢) حتَّى آواهم الليل إلى كهف فدخلوه وقالوا: نبيت هاهنا الليلة ثم نصبح -إن شاء الله تعالى- فترون رأيكم، فضرب الله سبحانه على آذانهم فخرج الملك في أصحابه يتبعونهم حتَّى وجدوهم قد دخلوا الكهف، فكلما أراد الرجل منهم أن يدخله أُرعب، فلم يطق أحد أن يدخله، فقال قائل: أليس لو كنت قدرت عليهم قتلتهم؟ قال: بلى. قالوا: فابن عليهم باب الكهف واتركهم فيه يموتون عطشًا وجوعًا. ففعل (٣).\n_________\n(١) من (ب).\n(٢) في (ب): فانطلقوا حتَّى آواهم.\n(٣) في صريح القرآن أن الشمس كانت تزاور عن كهفهم، فلو كان مغلقًا فلن تصل الشمس ولا أشعتها إليهم.","vol":"17","page":33},{"text":"قال وهب: فغبروا بعد ما سد عليهم باب الكهف زمانًا بعد زمان ثم إن راعيًا أدركه المطر عند الكهف، فقال: لو فتحت هذا الكهف فأدخلت فيه غنمي (من المطر) (١) فلم يزل يعالجه حتَّى فتح، ورد الله تعالى عليهم أرواحهم من الغد حين أصبحوا.\nقال محمد بن إسحاق: ثم ملك أهلَ تلك البلاد رجلٌ صالح يقال له: \"تندوسيس\" فلما ملك بقي في ملكه ثمانيًا وثلاثين سنة، فتحزب الناس في ملكه أحزابًا، فمنهم من يؤمن بالله تعالى ويعلم أن الساعة حق، ومنهم من يكذب بها، فكبر ذلك على الملك الصالح وبكى إلى الله تعالى وتضرع إليه وحزن حزنًا شديدًا لما رأى أهل الباطل يزيدون ويظهرون على أهل الحق، ويقولون: لا حياة إلا الحياة الدنيا، وإنما تبعث الأرواح ولا تبعث الأجساد، فأما الجسد فتأكله الأرض. ونسوا ما في الكتاب، فجعل \"تندوسيس\" يرسل إلى من يظن فيه خيرًا وأنهم أئمة في الحق، فجعلوا يكذبون بالساعة حتَّى كادوا أن يحولوا الناس عن الحق وملة الحواريين، فلما رأى ذلك الملك الصالح \"تندوسيس\" دخل بيته فأغلقه عليه ولبس مسحًا (٢)، وجعل تحته رمادًا ثم جلس عليه فدأب ليلًا ونهارًا (٣) يتضرع إلى الله سبحانه ويبكي مما يرى فيه الناس.\n_________\n(١) ساقطة من الأصل.\n(٢) المسْح: الكساء من الشعر، والجمع القليل: أمساح، والكثير: مُسُوح. \"لسان العرب\" لابن منظور ٢/ ٥٩٦ (مسح).\n(٣) في غير الأصل: ونهارًا زمانًا يتضرع.","vol":"17","page":34},{"text":"ويقول: أي رب قد ترى اختلاف هؤلاء الناس (١) فابعث لهم آية تبين لهم. ثم إن الرحمن الرحيم الَّذي يكره هلكة عباده، أراد أن يظهر على الفتية أصحاب الكهف ويبين للناس شأنهم ويجعلهم آية له (٢) وحجة عليهم؛ ليعلموا أن الساعة آتية لا ريب فيها وأن الله يستجيب لعبده الصالح \"تندوسيس\" وأن (٣) يتم نعمته عليه ولا ينزع منه ملكه ولا الإيمان الَّذي أعطاه، وأن يعبد الله ولا يشرك به شيئًا، وأن يجمع من كان تبدد من المسلمين (٤)، فألقى الله تعالى في نفس رجل من أهل ذلك البلد الَّذي به الكهف -وكان اسم ذلك الرجل إلياس- أن يهدم ذلك البنيان الَّذي على فم الكهف فيبني به حظيرة لغنمه، فاستأجر رجلين (٥) فجعلا ينزعان تلك الحجارة ويبنيا (٦) بها تلك الحظيرة، حتَّى نزعا ما على فم الكهف وفتحا عليهم باب الكهف، وحجبهم الله تعالى عن الناس بالرعب، فزعموا أن أشجع من يريد أن ينظر إليهم أنَّه (٧) يدخل من باب الكهف ثم يتقدم حتَّى يرى كلبهم دونهم إلى باب الكهف (٨)، فلما نزعا الحجارة ففتحا\n_________\n(١) من الأصل.\n(٢) في (ب) لهم.\n(٣) من الأصل.\n(٤) في (ب)، (ز) المؤمنين.\n(٥) في (ب)، (ز) عاملين.\n(٦) في (ب)، (ز): ويبنيان.\n(٧) في غير الأصل أن.\n(٨) في غير الأصل: إلى باب الكهف نائمًا.","vol":"17","page":35},{"text":"باب الكهف أذن الله تعالى ذو القدرة والعظمة والسلطان محيي الموتى للفتية أن يجلسوا بين ظهري الكهف، فجلسوا فرحين مسفرة وجوههم طيبة أنفسهم، فسلم بعضهم على بعض حتَّى كأنما استيقظوا من ساعتهم التي كانوا يستيقظون لها إذا أصبحوا من ليلتهم التي يبيتون فيها، ثم قاموا إلى الصلاة فصلوا كالذي كانوا يفعلون لا يُرى (١) في وجوههم ولا أبشارهم ولا ألوانهم شيء (٢) ينكرونه، إنما هم كهيئتهم حين رقدوا، وهم يرون أن ملكهم دقيانوس الجبار في طلبهم. فلما قضوا صلاتهم قالوا لتمليخا صاحب نفقتهم: أنبئنا يا أخي بالذي قال الناس في شأننا عشية أمس عند هذا الجبار وهم يظنون أنهم قد (٣) رقدوا كبعض ما كانوا يرقدون.\nوقيل (٤): خيل إليهم أنهم قد ناموا كأطول ما كانوا ينامون في الليلة التي (٥) أصبحوا فيها قالوا: لبثنا يومًا أو بعض يوم، قالوا ربكم أعلم بما لبثتم، وكل ذلك في أنفسهم يسير، فقال لهم تمليخا: افتقدتم والتمستم بالمدينة وهو يريد أن يؤتى بكم اليوم فتذبحون (٦) للطواغيت أو يقتلكم. فما شاء الله تعالى بعد ذلك فعل.\n_________\n(١) في (ب): لا يزول.\n(٢) في (ب): شيئًا.\n(٣) من (ب).\n(٤) في (ب): قد، وفي (ز): وقد.\n(٥) سقطت من الأصل.\n(٦) في (ب) فتذبحوا.","vol":"17","page":36},{"text":"فقال لهم مكسلمينا: يا إخوتاه، اعلموا أنكم ملاقوا الله فلا تكفروا بعد إيمانكم إذا دعاكم غدًا. ثم قالوا لتمليخا: انطلق إلى المدينة فتسمع ما يقال عنا اليوم بها وما الَّذي نذكر به عند دقيانوس، وتلطف، ولا تشعرن بنا أحدًا، وابتع (١) لنا طعامًا تأتنا به، فإنه قد آن لك (٢)، وزدنا على الطعام الَّذي جئتنا به فإنه كان قليلًا فقد أصبحنا جياعًا. ففعل تمليخا كما كان يصنع، ووضع ثيابه، وأخذ الثياب التي كان يتنكر فيها، وأخذ ورقًا من نفقتهم التي كانت معهم التي ضرب عليها بطابع دقيانوس، وكانت كخفاف (٣) الربع، فانطلق تمليخا خارجًا، فلما مر بباب الكهف رأى الحجارة منزوعة عن باب الكهف فعجب منها، ثم مرّ فلم يبال بها حتَّى أتى باب المدينة مستخفيًا يصد عن الطريق تخوفًا أن يراه أحد من أهلها فيعرفه فيذهب به إلى دقيانوس، ولم يشعر العبد الصالح أن دقيانوس وأهله قد هلكوا قبل ذلك بثلاثمائة سنة، فلما رأى تمليخا باب المدينة رفع بصره فرأى فوق ظهر الباب علامة تكون لأهل الإيمان، فلما رآها عجب وجعل ينظر إليها مستخفيًا فنظر يمينأ وشمالًا (فلم ير أحدًا) (٤) ثم ترك ذلك الباب فتحول إلى باب\n_________\n(١) في (ب) وابتغ.\n(٢) في الأصل و(ز) قدانا، وفي (ب) قد آنا، ولعلها قد آن.\n(٣) الخفاف جمع خُفٍّ وهو ما يلبس في قدم الإنسان. \"لسان العرب\" لابن منظور ٩/ ٨١ (خفف).\n(٤) من (ب)، (ز).","vol":"17","page":37},{"text":"آخر من أبوابها ينظر (١) فرأى مثل ذلك، فجعل يخيل إليه أن المدينة ليست بالتي كان يعرف، ورأى ناسًا كثيرًا محدثين لم يكن رآهم (٢) قبل ذلك فجعل يمشي ويتعجب، ويخيل إليه أنَّه حيران، ثم رجع إلى الباب (الَّذي كان يعرف) (٣) الَّذي أتى منه، فجعل يتعجب بينه وبين نفسه ويقول: يا ليت شعري، أما هذِه عشية أمس فكان المسلمون يخفون هذِه العلامة ويستخفون بها، وأما اليوم فإنها ظاهرة، لعلي حالم ثم (٤) يرى أنَّه ليس بنائم، وأخذ كساءه فجعله على رأسه، ثم دخل المدينة فجعل يمشي بين ظهري سوقها فسمع ناسًا كثيرًا يحلفون باسم عيسى ابن مريم ﵉، فزاد (٥) فرقًا، ورأى أنَّه حيران، فقام مسندًا ظهره إلى جدار من جدر المدينة ويقول في نفسه: والله ما أدري ما هذا ما هذِه (٦) عشية أمس فليس على وجه (٧) الأرض أحد يذكر عيسى ابن مريم ﵉ إلا قتل، وأما الغداة فأسمع كل إنسان يذكر أمر عيسى ﵇ لا يخاف. ثم قال في نفسه: لعل هذِه ليست\n_________\n(١) في (ب)، (ز) فنظر.\n(٢) في (ب) لم يرهم.\n(٣) ساقط من (ب)، (ز).\n(٤) ساقطة من الأصل.\n(٥) في (ب)، (ز) فزاده.\n(٦) في (ب) أما.\n(٧) سقطت من (ب) وفي (ز) ظهر.","vol":"17","page":38},{"text":"بالمدينة التي أعرف (١)، أسمع كلام أهلها ولا أعرف أحدًا (٢) منهم، والله ما أعلم (٣) مدينة قرب مدينتنا. فقام كالحيران لا يتوجه وجهًا، ثم لقي فتى من أهل المدينة فقال له: يا فتى ما اسم هذِه المدينة؟ قال: \"أفسوس\" (٤). فقال في نفسه: لعل بي مسًّا أو أمرًا أذهب عقلي، والله يحق لي أن أسرع الخروج منها قبل أن أخزى فيها (٥)؟ أو يصيبني شر فأهلك. هذا الَّذي يحدث به تمليخا نفسه وأصحابه حتَّى تبين لهم ما بهم (٦) ثم إنه أفاق فقال: والله لو عجلت الخروج من المدينة قبل أن يفطن بي كان (٧) أكيس لي. فدنا من الذين يبيعون الطعام، فأخرج الورق التي كانت معه فأعطاها رجلًا منهم، فقال له: يا عبد الله بعني بهذا الورق طعامًا.\nفأخذها الرجل فنظر إلى ضرب الورق ونقشها فعجب منها، ثم طرحها إلى رجل من أصحابه فنظر إليها، ثم جعلوا يتطارحونها بينهم من رجل إلى رجل ويتعجبون منها (٨)، ثم جعلوا يتشاورون\n_________\n(١) في الأصل: قل.\n(٢) في (ب): واحدًا.\n(٣) في (ب): أعرف.\n(٤) في (ب): دقسوس.\n(٥) في (ب): أخرج منها.\n(٦) في غير الأصل: حين تبين ما به.\n(٧) في (ب)، (ز): لكان.\n(٨) ساقطة من الأصل.","vol":"17","page":39},{"text":"بينهم ويقول بعضهم لبعض: إن هذا الرجل قد أصاب كنزًا خبيئًا في الأرض منذ زمان ودهر طويل، فلما رآهم يتشاورون من أجله فرق فرقًا شديدًا وجعل يرتعد ويظن أنهم قد فطنوا به وعرفوه، وأنهم (١) إنما يريدون أن يذهبوا به إلى ملكهم دقيانوس، وجعل ناس آخرون يأتونه فيتعرفونه، فقال لهم وهو شديد الفرق منهم: أفضلوا عليّ، قد أخذتم ورقي (٢)، فأمسكوا، فأما طعامكم فلا حاجة لي به. فقالوا له: من أنت يا فتى؟ وما شأنك؟ والله لقد وجدت كنزًا من كنوز الأولين، فأنت تريد أن تخفيه منا، انطلق معنا أرنا وشاركنا فيه نخف عنك ما وجدت، فإنك إن لم تفعل نأت بك السلطان فنسلمك إليه فيقتلك. فلما سمع قولهم عجب في نفسه فقال: قد وقعت في كل أمر كنت أحذره. ثم قالوا: يا فتى إنك (٣) والله ما تستطيع أن تكتم ما وجدت ولا تظن في نفسك أنَّه سيخفى عليك.\nفجعل تمليخا لا يدري ما يقول لهم وما يرجع إليهم، وفرق حتَّى ما يخبر إليهم شيئًا، فلما رأوه لا يتكلم أخذوا كساءه فطوقوه في عنقه، ثم جعلوا يقودونه في سكك المدينة مُلبَّبًا (٤) حتَّى سمع به من فيها، فقيل: أخذ رجل عنده كنز واجتمع عليه أهل المدينة صغيرهم\n_________\n(١) ساقطة من الأصل.\n(٢) في (ب) رزقي.\n(٣) ساقطة من الأصل، وفي (ز): والله إنك.\n(٤) مُلَبَّب: يقال لببت فلانًا إذا جمعت ثيابه عند صدره ونحره ثم جررته. \"لسان العرب\" لابن منظور ١/ ٧٣٣ (لبب).","vol":"17","page":40},{"text":"وكبيرهم، فجعلوا ينظرون إليه، ويقولون: والله ما هذا الفتى من أهل هذِه المدينة، وما رأيناه فيها قط، وما نعرفه! فجعل تمليخا لا يدري ما يقول لهم مع ما يسمع منهم، فلما اجتمع عليه أهل المدينة فرق فسكت فلم يتكلم، ولو قال إنه من أهل المدينة وكان مستيقنًا أن أباه حي وإخوته بالمدينة، وأن جنسه (١) من أهل المدينة من عظماء أهلها، أنهم سيأتونه إذا سمعوا وقد استيقن أنَّه عشية أمس يعرف كثيرًا من أهلها أحدًا، وأنه لا يعرف اليوم من أهلها فبينا هو قائم كالحيران ينتظر متى يأتيه بعض أهله أبوه أو بعض إخوته فيخلصه من أيديهم إذ اختطفوه، فانطلقوا به إلى رأسي المدينة ومدبريها الذين يدبران أمرها (٢)، وهما رجلان صالحان اسم أحدهما \"أريوس\" واسم الآخر \"أسطيوس\" فلما انطلق به إليهما ظن تمليخا أنَّه إنما ينطلق به إلى دقيانوس الجبار ملكهم الَّذي هربوا منه، فجعل يلتفت يمينًا وشمالًا وجعل الناس يسخرون منه كما يسخر (٣) من المجنون والحيران، فجعل تمليخا يبكي، ثم يرفع رأسه إلى السماء وإلى الله تعالى، ثم قال: اللهم إله السماء وإله الأرض، أفرغ اليوم عليّ صبرًا، وأولج منك معي روحًا تؤيدني به عند هذا الجبار، وجعل يبكي ويقول في نفسه: فرق بيني وبين\n_________\n(١) في (ب) فإن حسبه، وفي البغوي: وأن حسبه ونسبه من أهل المدينة.\n(٢) في الأصل رأس ومدبرها الَّذي يدبر .. بالإفراد.\n(٣) في (ب) يسخرون.","vol":"17","page":41},{"text":"إخوتي، يا ليتهم يعلمون ما لقيت، وأين يُذهب بي، ولو أنهم يعلمون فيأتوني فنقوم جميعًا بين يدي هذا الجبار، فإنا كنا تواثقنا لنكونن معًا لا نكفر بالله ولا نشرك به شيئًا ولا نعبد الطواغيت من دون الله، فُرِّقَ بيني وبينهم فلم يروني، ولن أراهم أبدًا، وقد كنا تواثقنا ألا نفترق في حياة ولا موت أبدًا، يا ليت شعري ما هو فاعل بي، أقاتلي أم لا؟ هذا ما حدّث به تمليخا أصحابه عن نفسه حين رجع إليهم، حتَّى انتُهي به إلى الرجلين الصالحين \"أريوس\" و\"أسطيوس\" فلما رأى تمليخا أنَّه لم يذهب به إلى دقيانوس أفاق وسكن عنه البكاء، فأخذ أريوس وأسطيوس الورق فنظرا إليها وعجبا منها، ثم قال له أحدهما: أين الكنز الَّذي وجدت يا فتى؟ هذا الورق يشهد عليك أنك قد وجدت كنزًا، فقال لهما تمليخا: ما وجدت كنزًا ولكن هذا الورق ورق آبائي، ونقش هذِه المدينة وضربها، ولكن والله ما أدري ما شأني وما أدري ما أقول لكم. فقال أحدهما: ممن أنت؟ فقال له تمليخا: أما ما أرى فكنت أرى أني من أهل هذِه المدينة (١) قالوا: فمن أبوك؟ ومن يعرفك بها؟ فأنبأهم باسم أبيه فلم يجدوا له أحدًا يعرفه ولا أباه؟ فقال له أحدهما: أنت رجل كذاب ولا تأتينا (٢) بالحق، فلم يدر تمليخا ما يقول غير أنَّه نكس رأسه (٣) إلى الأرض.\n_________\n(١) في (ب)، (ز): القرية.\n(٢) في (ب): لا تخبر.\n(٣) في (ب)، (ز): بصره.","vol":"17","page":42},{"text":"فقال له بعض من حوله: هذا رجل مجنون. وقال بعضهم: ليس بمجنون، ولكنه يحمق نفسه عمدًا حتَّى (١) يتفلت منكم. فقال له أحدهما ونظر إليه نظرًا شديدًا: أتظن أنا نرسلك ونصدقك بأن هذا مال أبيك ونقش هذا الورق وضربها أكثر من ثلاثمائة سنة، وإنما أنت غلام شاب! تظن أنك تأفكنا وتسخر بنا، ونحن شمط (٢) كما ترى! وترى حولك سراة أهل المدينة وولاة أمرها وخزائن هذِه البلدة بأيدينا وليس عندنا من هذا الضرب درهم ولا دينار، وإني لأظنني سآمر بك فتعذب عذابًا شديدًا ثم أوثقك حتَّى تعترف بهذا الكنز الَّذي وجدت. فلما قال له ذلك قال تمليخا: أنبئوني عن شيء أسألكم عنه، فإن فعلتم صدقتكم عما عندي. قالوا: سل، لا نكتمك شيئًا. قال: ما فعل الملك دقيانوس؟ قالا له: ليس نعرف اليوم علي وجه الأرض ملك يسمى دقيانوس، ولم يكن إلا ملكا قد هلك منذ زمان ودهر طويل، وقد هلكت بعده قرون كثيرة. فقال له تمليخا: فوالله ما هو بمصدقي أحد من الناس بما أقول، لقد كنا فتية الملك، وإنه (٣) أكرهنا علي عبادة الأوثان والذبح للطواغيت، فهربنا منه عشية أمس، فنمنا، فلما انتبهنا خرجت لأشتري\n_________\n(١) في (ب): لكي.\n(٢) شُمطٌ: الشين والميم والطاء أصل يدل على الخُلطة، ومنه الشَمَط وهو اختلاط الشيب بسواد الشباب. \"معجم مقاييس اللغة\" لابن فارس ٣/ ٢١٤، \"لسان العرب\" لابن منظور ٧/ ٣٣٥ (شمط).\n(٣) في (ب): وإن الملك.","vol":"17","page":43},{"text":"لأصحابي طعامًا وأتجسس الأخبار، فإذا أنا كما ترون، فانطلقوا معي إلى الكهف في الجبل -جبل بنجلوس- أريكم أصحابي. فلما سمع أريوس ما يقول تمليخا قال: يا قوم، لعل هذِه آية من آيات الله تعالى، جعلها الله ﷿ لكم علي يدي هذا الفتى، فانطلقوا بنا معه يرنا أصحابه كما قال. فانطلق معه أريوس وأسطيوس وانطلق معهم (١) أهل المدينة كبيرهم وصغيرهم نحو أصحاب الكهف لينظروا إليهم، فلما رأى الفتية أصحاب الكهف (٢) تمليخا قد احتبس عليهم بطعامهم وشرابهم عن القدر الَّذي كان يأتي به (٣) ظنوا أنَّه قد أخذ فذهب به إلى ملكهم دقيانوس الَّذي هربوا منه، فبينا هم يظنون ذلك ويتخوفونه إذ سمعوا الأصوات وجلبة الخيل مصعدة نحوهم فظنوا أنهم رسل الجبار (٤) دقيانوس بعث إليهم ليؤتى بهم إليه، فقاموا حين سمعوا ذلك إلى الصلاة وسلم بعضهم علي بعض وأوصى بعضهم إلى بعض وقالوا: انطلقوا بنا (إلى أخينا) (٥) تمليخا، فإنه الآن بين يدي الجبار (٦) دقيانوس ينتظر متى نأتيه، فبينا هم يقولون ذلك وهم جلوس بين ظهري الكهف فلم\n_________\n(١) في (ب): معهما.\n(٢) سقطت من (ب).\n(٣) في (ب) أتى.\n(٤) ساقطة من الأصل.\n(٥) ساقطة من الأصل، وفي (ز): نأت أخانا.\n(٦) في (ب): الملك.","vol":"17","page":44},{"text":"يروا إلا أريوس وأصحابه وقوفًا على باب الكهف، وسبقهم تمليخا فدخل عليهم وهو يبكي، فلما رأوه يبكي بكوا معه، ثم سألوه عن شأنه، فأخبرهم بخبره وقص عليهم النبأ كله، فعرفوا عند ذلك أنهم كانوا نيامًا بإذن الله تعالى ذلك الزمان كله، وإنما أوقظوا ليكونوا آية للناس وتصديقًا للبعث، وليعلموا أن الساعة آتية لا ريب فيها، ثم دخل علي أثر تمليخا أريوس فرأى تابوتًا من نحاس مختومًا بخاتم من فضة فقام بباب الكهف ثم دعا رجالًا من عظماء أهل المدينة ففتح التابوت عندهم فوجد فيه لوحين من رصاص مكتوب فيهما أن مكسلمينا ومحلسينا وتمليخا ومرطوس وكشفوطونس وسورس ومكريوس وبطينوس (١) كانوا فتية هربوا من ملكهم دقيانوس الجبار مخافة أن يفتنهم عن دينهم، فدخلوا هذا الكهف، فلما أخبر الملك (٢) بمكانهم بهذا الكهف أمر فَسُدَّ عليهم (٣) بالحجارة وأنا كتبنا شأنهم وخبرهم وشأنه ليعلمه من بعدهم إن عثر عليهم.\nفلما قرأوه عجبوا (٤) وحمدوا الله على الَّذي أراهم آية للبعث\n_________\n(١) قال القرطبي ﵀: وأما أسماء أهل الكهف فأعجمية والسند في معرفتها واهٍ. \"الجامع لأحكام القرآن\" ١٠/ ٣٦٠.\nكما أنَّه حصل اختلاف بين النسخ في ضبط هذِه الأسماء وفي المصادر الأخرى أيضًا.\n(٢) من (ب).\n(٣) في (ب)، (ز) أتت العبارة كما يلي: أمر بالكهف فَسُدَّ عليهم.\n(٤) في (ب) زيادة: ووجدوا.","vol":"17","page":45},{"text":"فيهم، ثم رفعوا أصواتهم بحمد الله ﷿ وتسبيحه، ثم دخلوا على الفتية الكهف فوجودهم جلوسًا بين ظهريه مشرقةً وجوههم لم تبل ثيابهم، فخر أريوس وأصحابه سجودًا وحمدوا الله الَّذي أراهم آية من آياته، ثم كلم بعضهم بعضًا، وأنبأهم الفتية عن الَّذي لقوا من ملكهم دقيانوس، ثم إن أريوس وأصحابه بعثوا بريدًا إلى ملكهم الصالح تندوسيس (١) أن عجل لعلك تنظر إلى آية من آيات الله ﷿، جعلها الله تعالى آية (٢) علي ملكك وجعلها آية للعالمين لتكون لهم نورًا وضياءً وتصديقًا بالبعث، فاعجل على فتية بعثهم الله سبحانه وقد كان توفاهم منذ ثلاثمائة سنة. فلما أتى الملك الخبر قام من المسندة (٣) التي كان عليها، ورجع إليه عقله، وذهب عنه همه، ورجع إلى الله تعالى فقال: أحمد الله رب السموات والأرض أعبدك وأسبح لك تَطَوَّلْتَ (٤) عليّ ورحمتني برحمتك، فلم تطفئ النور الَّذي كنت جعلته لي ولآبائي وللعبد الصالح قسطنطينوس، فلما نبأ به أهل المدينة ركبوا إليه وساروا معه حتَّى (أتوا إلى الجبل) (٥) وصعدوا نحو الكهف وأتوه، فلما رأى الفتية\n_________\n(١) في (ب): بندرسيس.\n(٢) ساقطة من الأصل.\n(٣) في (ب)، (ز) المسند.\n(٤) تطولت أي: تفضلت، والطول الفضل، يقال: إنه ليتطوَّل على الناس بفضله وخيره. \"لسان العرب\" لابن منظور ١١/ ٤١٤ (طول).\n(٥) ساقطة من (ب)، (ز).","vol":"17","page":46},{"text":"تندوسيس فرحوا به وخروا سجودًا على وجوههم وقام تندوسيس قدامهم ثم أعتنقهم وبكى وهم جلوس بين يديه على الأرض يسبحون الله ﷿ ويحمدونه، ثم قال الفتية لتندوسيس: نستودعك الله، ونقرأ عليك السلام، حفظك الله وحفظ عليك ملكك، ونعيذك بالله من شر الجن والإنس. فبينا الملك قائم إذ رجعوا إلى مضاجعهم فناموا، وتوفى الله ﷿ أرواحهم (١)، وقام الملك إليهم فجعل ثيابه عليه، وأمر أن يجعل لهم لكل رجل (٢) منهم تابوت من ذهب، فلما أمسوا وناموا ونام الملك أتوه في المنام فقالوا: إنا لم نخلق من ذهب ولا فضة ولكنا خلقنا من تراب، وإلى التراب نصير، فاتركنا كما كنا في الكهف على التراب حتَّى يبعثنا الله تعالى منه. فأمر الملك حينئذٍ بتابوت من ساج فجعلوا فيه، وحجبهم الله تعالى حين خرجوا من عندهم بالرعب، فلم يقدر أحد علي أن يدخل عليهم، وأمر الملك فجعل علي باب الكهف مسجد يصلى فيه وجعل لهم عيدًا عظيمًا، وأمر أن يؤتى كل سنة.\nوقيل: إنهم لما أتوا باب الكهف قال تمليخا: دعوني حتَّى أدخل علي أصحابي فأبشرهم فإنهم إن رأوكم معي أرعبتموهم. فدخل فبشرهم وقبض الله ﷿ أرواحهم وعمّى عليهم فلم يهتدوا\n_________\n(١) في (ب)، (ز): أنفسهم.\n(٢) في (ب): واحد.","vol":"17","page":47},{"text":"إليهم، فهذا حديث أصحاب الكهف.\nويقال إن نبي الله محمدًا (سأل ربه سبحانه أن يريهم (١) فقال: إنك لن تراهم في دار الدنيا، ولكن ابعث إليهم أربعة من أصحابك ليبلغوهم رسالتك، ويدعوهم إلى الإيمان بك، فقال رسول الله - ﷺ - لجبريل ﵇: \"كيف أبعثهم؟ \" قال: ابسط كساءك وأجلس علي طرف من أطرافها أبا بكر، وعلى الثاني عمر بن الخطاب، وعلى الثالث علي بن أبي طالب، وعلى الرابع أبا ذر ﵃، ثم ادع الريح الرخا المسخر (٢) لسليمان بن داود ﵉، فإن الله ﷿ أمرها أن تطيعك، ففعل النبي - ﷺ - ما أمر به، فحملتهم الريح حتَّى انطُلق بهم إلى باب الكهف، فلما دنوا من الكهف (٣) قلعوا منها حجرًا، فقام الكلب حين أبصر الضوء ونظر وهر (٤) وحمل عليهم، فلما رآهم حرك رأسه وبصبص (٥) بذنبه وأومأ برأسه أن ادخلوا، فدخلوا الكهف فقالوا: السلام عليكم ورحمة الله وبركاته، فرد الله تعالى عليهم أرواحهم فقاموا بأجمعهم فقالوا: وعليكم السلام ورحمة الله وبركاته. فقالوا: إن نبي الله محمدًا - ﷺ - ابن عبد الله يقرأ عليكم السلام. فقالوا: وعلى محمد رسول الله السلام ما دامت السموات\n_________\n(١) وفي (ز): يريه إياهم.\n(٢) في (ز): المسخرة.\n(٣) في (ب)، (ز): الباب.\n(٤) معنى هو: أخرج صوتًا، \"معجم مقاييس اللغة\" لابن فارس ٨/ ٦ (هرّ).\n(٥) بصبص الكلب بذنبه: حركه، \"لسان العرب\" لابن منظور ٧/ ٦ (بصص).","vol":"17","page":48},{"text":"والأرض وعليكم بما بلغتم به. ثم جلسوا بأجمعهم يتحدثون، فآمنوا بمحمد - ﷺ - وقبلوا دينه الإسلام، وقالوا: اقرئوا محمدًا منا السلام، فأخذوا مضاجعهم فصاروا (١) إلى رقدتهم إلى آخر الزمان عند خروج المهدي، ويقال (٢) إن المهدي يسلم عليهم فيحييهم الله ثم يرجعون إلى رقدتهم، فلا يقومون إلى يوم القيامة.\nثم جلس كل واحد منهم على مكانه، وحملتهم الريح، وهبط جبريل ﵇ وأخبره (٣) بما كان منهم، فلما أتوا النبي - ﷺ - قال رسول الله (٤) - ﷺ -: \"كيف وجدتموهم وما الَّذي (٥) أجابوا؟ \".\nفقالوا: يا رسول الله، دخلنا (٦) فسلمنا عليهم، فقاموا بأجمعهم فردوا السلام، وبلغناهم رسالتك فأجابوا وأنابوا (٧) وشهدوا أنك رسول الله حقًّا، وحمدوا الله تعالى (٨) علي ما أكرمهم بخروجك وتوجيه رسلك (٩) إليهم، وهم يقرئونك السلام. فقال رسول الله - ﷺ -:\n_________\n(١) في (ب)، (ز): وصاروا.\n(٢) في (ب)، (ز): يقال\n(٣) في (ب): وأخبروه\n(٤) في (ز): النبي\n(٥) سقطت من (ب)\n(٦) في غير الأصل: دخلنا\n(٧) في (ب): فأنابوا وأجابوا\n(٨) في (ز): ﷿\n(٩) في (ب)، (ز): رسولك.","vol":"17","page":49},{"text":"اللهم لا تفرق بيني وبين أصهاري (١) وأحبابي، واغفر لمن أحبني وأحب أهل بيتي وخاصتي وأحب أصحابي (٢). فذلك قوله ﷿: ﴿إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ﴾ أي: صار وانضم (٣) الفتية.\n[١٧٧٠] أخبرنا ابن فنجويه (٤) قال: حدثنا الفضل (٥) قال: حدثنا زكريا بن يحيى الساجي (٦) قال: حدثنا إبراهيم بن يوسف الصيرفي (٧) قال: حدثنا أبي (٨)، عن سدير (٩) الصيرفي،\n_________\n(١) ساقطة من (ب).\n(٢) \"عرائس المجالس\" للمصنف (ص ٣٨٥)، وعلامة الوضع ظاهرة علي هذِه القصة.\n(٣) تصحفت في (ب) إلى: وأبصر.\n(٤) صدوق، كثير الرواية للمناكير.\n(٥) الفضل بن الفضل بن العباس الكندي، صدوق.\n(٦) ثقة فقيه.\n(٧) إبراهيم بن يوسف الحضرمي الكندي الكوفي الصيرفي، روى عن ابن المبارك وعبيد الله الأشجعي، وعنه: النسائي في \"عمل اليوم والليلة\" ويحيى بن صاعدة، وعمر بن بحير قال مطين: صدوق، وقال النسائي: ليس بالقوي. وقال الحافظ: صدوق فيه لين. توفي سنة ٢٤٩ هـ.\n\"ميزان الاعتدال\" للذهبي ١/ ٧٦، \"تقريب التهذيب\" لابن حجر (ص ١١٩).\n(٨) لم أجد ترجمته.\n(٩) في الأصل: (سدّين)، وفي (ب): سديد، والصواب أنَّه: سدير بن حكيم بن صهيب الصيرفي الكوفي، ذكره الذهبي في \"الميزان\" وقال: صالح الحديث. وهذا قول أبي حاتم كما في \"الجرح والتعديل\"، وقال الذهبي: وقال الجوزجاني: مذموم المذهب وروى أحمد بن أبي مريم عن يحيى: ثقة. وقال ابن الجوزي: روى عنه سفيان الثوري. ثم قال: قال ابن عيينة: كان يكذب وقال =","vol":"17","page":50},{"text":"عن أبي جعفر (١) قال: كان أصحاب الكهف صيارفة (٢).\n﴿إِلَى الْكَهْفِ﴾ وهو غار في جبل بنجلوس. وقيل: بباجينوش (٣) واسم الكهف: حيرم (٤).\n﴿فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا﴾ أي: يسر لنا (ما نلتمس) (٥) من رضاك.\nوقال ابن عباس - ﵄ -: رشدا يعني (٦): مخرجًا من الغار في سلامة (٧).\n_________\n= النسائي: ليس بثقة، وقال الدارقطني: متروك، وقال العقيلي: كان ممن يغلو في الرفض، وقال البخاري: سمع أبا جعفر أ. هـ. وقد روى عنه ابنه حيان وهو روى عن سفيان الثوري. وقد ذكره الطوسي وابن داود الحلي الإماميان في رجالهما. \"ميزان الاعتدال\" للذهبي ٢/ ١١٦، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٢٣. \"الرجال\" للطوسي (ص ٩١، ١٢٥، ٢١٧)، \"الرجال\" لابن داود (ص ١٠١).\n(١) الباقر - ﵁ - وعن آبائه، ثقة، فاضل.\n(٢) [١٧٧٠] الحكم على الإسناد:\nفيه إبراهيم الصيرفي فيه لين، وأبوه لم أجده، وسدير مختلف فيه.\nالتخريج:\nرواه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ٣٨٤، ولم أجده في تفسيره المطبوع.\n(٣) في (ب): بناحيوس.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ١٩٩ عن شعيب الجبائي، وفيه حيزم بالزاي، وكذا في \"تفسير القرآن العظيم\" لابن كثير ٣/ ٦٥.\n(٥) ساقطة من الأصل.\n(٦) في (ب)، (ز): أي.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ١٥٥، \"الجامع لأحكام القرآن\" للقرطبي =","vol":"17","page":51},{"text":"وقيل: صوابًا (١).\n\n<span data-type=\"title\" id=toc-2531>١١ </span>- قوله ﷿: ﴿فَضَرَبْنَا عَلَى آذَانِهِمْ فِي الْكَهْفِ﴾:\nهذا من فصيحات القرآن التي أقرت العرب بالقصور عن الإتيان بمثله، ومعناه: أنمناهم (٢) وألقينا وسلطنا عليهم النوم، كما يقال: ضرب الله فلانًا بفالج (٣) أي: ابتلاه به، وأرسله عليه (٤).\nوقيل معناه: حجبناهم عن السمع وسددنا نفوذ الصوت إلى\n_________\n= ١٠/ ٣٦٢ وكلاهما ناقل عن المصنف ولم أجد من ذكر هذا القول لابن عباس في المصادر المتقدمة.\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٦٢.\n(٢) تصحفت في (ب) إلى: ألمناهم.\n(٣) في (ب)، (ز): بالفالج.\n(٤) هذا قول ابن جريج رواه عنه ابن المنذر، كما في \"الدر المنثور\" للسيوطي ٤/ ٣٨٩.\nقال: أرقدناهم.\nوهو اختيار الطبري في \"جامع البيان\" ١٥/ ٢٠٥، وابن كثير في \"تفسير القرآن العظيم\" ٩/ ١٠٨.\nونقل القرطبي كلام المصنف ونسب هذا القول لابن عباس وزاد قولًا ثالثًا وهو أن المعنى:\nفاستجبنا دعاءهم، وصرفنا عنهم شر قومهم. \"الجامع لأحكام القرآن\" ١٠/ ٣٦٣. وذكر هذا القول أي أنمناهم أيضًا ابن عطية في المحرر الوجيز ٣/ ٥٠٠، والشنقيطي في \"أضواء البيان\" ٤/ ٢٢، والعكبري في \"إملاء ما من به الرحمن\" ٢/ ٩٩. وابن الأنباري في \"البيان في غريب إعراب القرآن\" ٢/ ١٠٠. وابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٤)، والفراء في \"معاني القرآن\" ٢/ ١٣٥.","vol":"17","page":52},{"text":"مسامعهم، وهذا وصف للأموات والنيام (١).\nوقال قطرب: وهو كقول العرب: ضرب الأمير على يد الرعية إذا منعهم عن العبث والفساد (٢).\nوضرب السيد على يدي عبده المأذون له في التجارة إذا منعه عن التصرف (٣) فيها.\nوقال الأسودُ بن يَعْفُر (٤)، وكان ضريرًا:\nومِنَ الحوادِثِ لا أبا لكَ أنَّني ... ضُربتْ عليَّ الأرضُ بالأسْدادِ (٥)\n_________\n(١) هذا قول الزجاج، كما في \"معاني القرآن\" ٣/ ٢٧١ لكنه جمع بين القولين، فقال: منعناهم أن يسمعوا، لأن النائم إذا سمع انتبه.\nفالمعنى أنمناهم، ومنعناهم السمع. ونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ٧٩.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٦٣.\n(٣) في (ز): التجارة.\n(٤) في (ب): جعفر، وهو خطأ.\n(٥) في (ب): بالأسداف وهو خطأ.\nالبيت من قصيدة مطلعها:\nنام الخلي وما أحس رقادي ... والهم محتضر لديّ وسادي\nوقد أوردها كاملة المفضل الضبي في \"المفضليات\" (ص ٢١٦) وابن ميمون \"منتهى الطلب\" ١/ ٨١.\nوذكر أبياتًا متفرقة منها كثير من المصنفين منهم أبو عبيد البكري في \"سمط اللآلي\" ١/ ١١٤، وعبد القادر البغدادي في \"خزانة الأدب\" ١/ ٤٠٦، والأصفهاني في \"الأغاني\".","vol":"17","page":53},{"text":"﴿سِنِينَ عَدَدًا﴾ أي: معدودة، وهو نعت للسنين، فالعد المصدر، والعدد الاسم المعدود (١) كالنَّقْض والنَّقَض القَصّ والقَصَص، والخَيْط والخَيَط (٢).\nوقال أبو عبيدة: هو نصب على المصدر (٣).\n\n<span data-type=\"title\" id=toc-2532>١٢ </span>- قوله ﷿: ﴿ثُمَّ بَعَثْنَاهُمْ﴾:\nيعني: من بعد نومهم ﴿لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَى لِمَا لَبِثُوا أَمَدًا﴾ (٤) وذلك\n_________\n(١) هذا القول وهو أن (عددًا) نعت للسنين، أي: سنين ذات عدد أو معدودة هو قول أكثر أهل المعاني هاعراب القرآن والمفسرين، وقد ذكره وذكر القول الثاني وهو أن (عددًا) منصوبة على المصدر، كل من: الزجاج في \"معاني القرآن ٣/ ٢٧١، وابن الأنباري في \"البيان في غريب إعراب القرآن\" ٢/ ١٠١، والعكبري في \"إملاء ما من به الرحمن\" ٢/ ٩٩، وانظر \"جامع البيان\" للطبري ١٥/ ٢٠٥، \"زاد المسير\" لابن الجوزي ٥/ ٧٩.\nوقد ذكر هذا القول الأول دون الثاني الفراء في \"معاني القرآن\" ٢/ ١٣٥.\n(٢) هكذا في الأصل و(ز)، وفي (ب) كالنفط والنفط والخبط والخيط كالنقص والخمط.\n(٣) ذكر هذا القول كما ذكرت آنفًا الزجاج والعكبري وابن الأنباري، مع ذكر القول الأول وذكره دون القول الأول الأخفش في \"معاني القرآن\" ٢/ ٣٩٤ إذ قال: أي نعدها عددًا.\n(٤) اختلف المفسرون في الحزبين على أقوال، فقال بعضهم: كان الحزبان جميعًا كافرين. وقال بعضهم: بل كان أحدهما مسلمًا، والآخر كافرًا. وقيل: هما حزبان من المؤمنين. ورجح القرطبي أن الحزبين هما: الفتية إذ ظنوا لبثهم قليلًا، والحزب الثاني: أهل المدينة الذين بعث الفتية على عهدهم، وقال: وهذا قول الجمهور من المفسرين. =","vol":"17","page":54},{"text":"حين تنازع المسلمون الأولون أصحاب الملك والمسلمون الآخرون الذين أسلموا حين رأوا أصحاب الكهف في قدر مدة لبثهم في الكهف، فقال المسلمون الأولون: مكثوا في الكهف ثلاثمائة سنة وتسع سنين، وقال المسلمون الآخرون: بل لبثوا كذا وكذا، وقال الأولون (١): ﴿اللَّهُ أَعْلَمُ بِمَا لَبِثُوا﴾ مكثوا، فذلك قوله تعالى:\n﴿ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ﴾ الفريقين ﴿أَحْصَى﴾ أصوب وأحفظ ﴿لِمَا لَبِثُوا﴾: مكثوا في كهفهم نيامًا.\n﴿أَمَدًا﴾ (٢): غاية. وقال مجاهد: أمدًا.\nوفي نصبه وجهان، أحدهما: على التفسير (٣)، والثاني: بوقوع\n_________\n= انظر: \"جامع البيان\" للطبري ١٥/ ٢٠٦، \"معاني القرآن\" للفراء ٢/ ١٣٦. \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٦٤.\n(١) في (ب) الآخرون.\n(٢) روى الطبري في (أمدًا) قولين، قول ابن عباس وهو: \"بعيدًا\" هكذا وأظن ذلك خطأ في المطبوعة، ولعله: بُعدًا، أي غاية كما ذكر المصنف هنا، والقول الآخر: عددًا رواه عن مجاهد.\nانظر: \"جامع البيان\" للطبري ١٥/ ٢٠٦.\nوقد روى قول مجاهد أيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٠. وفسره بالغاية كل من أبي عبيدة في \"مجاز القرآن\" ١/ ٣٩٤، والزجاج في \"معاني القرآن\" ٣/ ٢٧١.\nوقال ابن عطية في \"المحرر الوجيز\" ٣/ ٥٠٠ وعنه القرطبي: والأمد الغاية، وقال مجاهد: أمدًا معناه عددًا، وهذا تفسير بالمعنى على جهة التقريب ا. هـ \"الجامع لأحكام القرآن\" ١٠/ ٣٦٤.\n(٣) في (ز): على المصدر.","vol":"17","page":55},{"text":"لبثوا عليه (١).\n\n<span data-type=\"title\" id=toc-2533>١٣ </span>- قوله ﷿: ﴿نَحْنُ نَقُصُّ﴾\nأي: نقرأ وننزل ﴿عَلَيْكَ نَبَأَهُمْ﴾ أي: خبر أصحاب الكهف ﴿بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ﴾ شبان وأحداث.\n﴿آمَنُوا بِرَبِّهِمْ﴾ حكم الله تعالى لهم بالفتوة حين آمنوا بلا واسطة، لذلك قال أهل اللسان (٢): رأس الفتوة الإيمان (٣).\n_________\n(١) ذكر هذين القولين الطبري في \"جامع البيان\" ١٥/ ٢٠٦ - ٢٠٧ ورجح الأول. وذكرهما الفراء في \"معاني القرآن\" ٢/ ١٣٦ وقد ذكر الزجاج القول الأول، وذكر قولًا آخر وهو أنَّه منصوب على الظرفية، انظر: \"معاني القرآن\" له (٣/ ٢٧١).\nوذكر قول الزجاج قوامُ السنة في \"إعراب القرآن\" (ص ٢١٢) وقال عن القول الأول: إنه وهم. ورجح الثاني، أي أنَّه منصوب بلبثوا على الظرف.\nوأما قول الطبري إنه: مفعول لبثوا، فقد قال عنه ابن عطية: وهذا غير متجه \"المحرر الوجيز\" ٣/ ٥٠٠ كما رجح ابن الأنباري في \"البيان في غريب إعراب القرآن\" ٢/ ١٠١: أنَّه منصوب لأنه ظرف زمان.\n(٢) هكذا في جميع النسخ: اللسان. ولعل الصحيح أهل الشأن يعني أهل التصوف لأن هذا من تعاريفهم، ومصطلحاتهم، وليس من تعاريف أهل اللسان أي أهل اللغة.\n(٣) الفتوة: اصطلاح من اصطلاحات المتصوفة، ولهم فيها عدة تعريفات وترد في كلام متقدمي وكبار الصوفية، كالجنيد ورويم بن أحمد، وجعفر الخلدي وغيرهم ﵏.\nانظر على سبيل المثال: \"طبقات الصوفية\" للسلمي (٨٤ و١٠٣ و١١٧ و١١٨، و١٤٦ و١٩٣ و٣٠١ و٤٣٦). =","vol":"17","page":56},{"text":"وقال الجنيد: الفتوة بذل الندى وكف الأذى وترك الشكوى (١).\nوقيل: الفتوة شيئان: اجتناب المحارم، واستعمال المكارم.\nوقيل: ليس الفتى من تصبَّر على السياط، إنما الفتى من يجوز على الصراط، وليس الفتى من يصبر على السكين إنما الفتى من يطعم المسكين.\n﴿وَزِدْنَاهُمْ هُدًى﴾ إيمانًا وبصيرة وإيقانًا.\n\n<span data-type=\"title\" id=toc-2534>١٤ </span>- ﴿وَرَبَطْنَا﴾\nأي: شددنا.\n﴿عَلَى قُلُوبِهِمْ﴾ الصبر وألهمناهم ذلك وقويناهم بنور الإيمان حتَّى صبروا على هجران دار قومهم وفراق ما كانوا فيه من خفض العيش وفروا (٢) بدينهم إلى الكهف.\n﴿إِذْ قَامُوا﴾ بين يدي دقيانوس ﴿فَقَالُوا﴾ حين عاتبهم على تركهم عبادة الصنم.\n_________\n= وانظر: \"معجم مصطلحات الصوفية\" (ص ٢٠٤).\nوالرابط بين الفتية والفتوة أن الفتوة من علامات القوة والنشاط، فهي أقرب للفتية وهم الشباب.\n(١) ذكر تعريفه هذا المناوي في \"الكواكب الدرية\" ١/ ٢١٧، دون قوله: وترك الشكوى.\nوقد ذكر له السلمي في \"طبقات الصوفية\" (ص ١١٨) تعريفًا آخر هو: إسقاط الرؤية وترك النسبة.\n(٢) تصحفت في (ب) إلى: وقرءوا.","vol":"17","page":57},{"text":"﴿رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَنْ نَدْعُوَ﴾ لن نعبد (١) ﴿مِنْ دُونِهِ إِلَهًا لَقَدْ قُلْنَا﴾ يعني إن دعونا غير الله لقلنا ﴿إِذًا شَطَطًا﴾.\nقال ابن عباس ﵄ ومقاتل: جورًا (٢).\nوقال قتادة: كذبًا (٣).\nوأصل الشطط والإشطاط (٤): مجاوزة القدر والإفراط (٥).\n_________\n(١) سقطت من (ب).\n(٢) لم أجد من رواه عن ابن عباس، وهو في \"تفسير مقاتل\" ٢/ ٥٧٦.\nوهذا التفسير من المعاني اللغوية الصحيحة لمعنى الشطط، قال الزجاج في \"معاني القرآن\": شط الرجل وأشط، إذا جار.\nقال الشاعر:\nألا يا لقومي قد أشطت عواذلي ... ويزعمن أني أقْصر اليوم باطلي\n\"معاني القرآن\" ٣/ ٢٧٣، وانظر: \"لسان العرب\" لابن منظور ٧/ ٣٣٤ (شطط).\nوهذا القول رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥١ عن السدي.\n(٣) رواه الطبري في \"جامع البيان\" ١٥/ ٢٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥١.\nوهناك قول ثالث، وهو: أنَّه الخطأ من القول، رواه الطبري في \"جامع البيان\" ١٥/ ٢٠٨ ونسبه لابن زيد.\n(٤) ليست في غير الأصل.\n(٥) من معاني الشطط: البعد يقال: شطت داره، أي بعدت.\nومنها: البعد عن الحق، ومنه حديث ابن مسعود - ﵁ -: \"لها مهر مثلها لا وَكْس ولا شطط\" أي: لا نقص ولا زيادة.\nومنها: الجور، ومنها: الميل، ومنه قوله تعالى: ﴿وَلَا تُشْطِطْ﴾.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٣٣٣، \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٦٥ (شطط).","vol":"17","page":58},{"text":"<span data-type=\"title\" id=toc-2535>١٥ </span>- قوله ﷿: ﴿هَؤُلَاءِ قَوْمُنَا﴾\n(يعني: أهل بلدهم) (١) ﴿اتَّخَذُوا﴾ عبدوا ﴿مِنْ دُونِهِ آلِهَةً﴾ يعني: من دون الله الأصنام، يعبدونها من دون الله ﴿لَوْلَا﴾ أي: هلّا ﴿يَأْتُونَ عَلَيْهِمْ﴾ على عبادتهم ﴿بِسُلْطَانٍ بَيِّنٍ﴾ بحجة واضحة.\n﴿فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا﴾ فزعم أن له شريكًا وولدًا.\n\n<span data-type=\"title\" id=toc-2536>١٦ </span>- وقال بعضهم لبعض: ﴿وَإِذِ اعْتَزَلْتُمُوهُمْ﴾\nيعني: قومهم (٢).\n﴿وَمَا يَعْبُدُونَ إِلَّا اللَّهَ﴾ واعتزلتم أصنامهم التي يعبدونها من دون الله وكذلك هو في مصحف عبد الله (وما يعبدون من دون الله) (٣).\n﴿فَأْوُوا إِلَى الْكَهْفِ﴾ أي: صيروا إليه ﴿يَنْشُرْ لَكُمْ﴾ أي: يبسط ويظهر لكم ﴿رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّئْ﴾ وُييَسِّر ﴿لَكُمْ مِنْ أَمْرِكُمْ مِرْفَقًا﴾ أي: رزقًا رغدًا.\nوالمرفق: ما يرتفق به الإنسان، وفيه لغتان (٤):\n_________\n(١) ساقطة من الأصل.\n(٢) في (ز) قومكم، وسقطت من (ب).\n(٣) لم أجد هذِه القراءة.\n(٤) المرفق: مرفق اليد، وما يرتفق به الإنسان، وفيهما اللغتان المذكورتان وعلى هذا أكثر اللغويين والمفسرين، لكن ذكر الطبري رحمه الله تعالى: أن الكسائي ينكر في مرفق الإنسان الَّذي في اليد، إلا فتح الفاء وكسر الميم.\nوهكذا ذكر الزجاج في \"معاني القرآن\"، أن الأصمعي، قال: لا أعرف غير هذا. ثم قال الزجاج: وذكر قطرب، وغيره من أهل اللغة اللغتين جميعًا في مرفق الأمر، =","vol":"17","page":59},{"text":"مَرفِق: بفتح الميم وكسر الفاء، وهي قراءة أهل المدينة والشام وعاصم في بعض الروايات (١).\nومِرْفَق: بكسر الميم وفتح الفاء وهي قراءة الباقين (٢).\n\n<span data-type=\"title\" id=toc-2537>١٧ </span>- قوله ﷿: ﴿وَتَرَى الشَّمْسَ﴾\nيا محمد ﴿إِذَا طَلَعَتْ تَزَاوَرُ﴾ أي: تتزاور، ووقرأ أهل الكوفة بالتخفيف على حذف إحدى الزاءين.\nوقرأ أهل الشام: (تَزورّ) على وزن تَحْمَرّ، كلها بمعنى واحد (٣):\n_________\n= ومرفق اليد وقالوا جميعًا: المرفق لليد بكسر الميم، وهو أكثر في اللغة وأجود.\nوكذلك رجح الطبري، ما عليه الأكثرون، من أن فيهما اللغتين، وأنهما قراءتان بمعنى واحد.\n\"جامع البيان\" للطبري ١٥/ ٢٠٩، \"معاني القرآن\" للزجاج ٣/ ٢٧٢، \"معاني القرآن\" للفراء ٢/ ١٣٦، \"لسان العرب\" لابن منظور ١٠/ ١١٨، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤١٨ (رفق).\n(١) مَرْفِق بفتح الميم وكسر الفاء، هي قراءة نافع المدني وابن عامر الشامي ورواية أبي بكر عن عاصم، رواها عنه الكسائي، كما في \"السبعة\" لابن مجاهد.\nورواها عنه أيضًا الأعشى، كما في \"معاني القراءات\" للأزهري.\nانظر: \"السبعة\" لابن مجاهد (ص ٣٨٨)، \"معاني القراءات\" للأزهري ٣/ ١٠٦، \"التيسير\" للداني (ص ١١٦).\n(٢) مِرْفَق: بكسر الميم وفتح الفاء، هي قراءة ابن كثير، وأبي عمرو، وعاصم، وحمزة والكسائي.\nانظر: \"السبعة\" لابن مجاهد (٣٨٨)، \"معاني القراءات\" للأزهري ٢/ ١٠٦، \"التيسير\" للداني (ص ١١٦).\n(٣) القراءات في (تزاور) عدة قراءات هي: =","vol":"17","page":60},{"text":"تميل وتعدل (١).\n_________\n= ١ - (تَزّاوَرُ) بتشديد الزاي، وهي التي في رسم المخطوط، وهي قراءة ابن كثير، ونافع وأبي عمرو.\n٢ - (تَزَاور) بالتخفيف، وهي قراءة عاصم، وحمزة، والكسائي.\n٣ - (تَزْوَرُّ) مثل (تَحْمَرُّ) وهي قراءة ابن عامر.\nوهذِه كلها قراءات سبعية، وهناك قراءات أخرى شاذة هي:\n٤ - (تَزْوَارَّ) على زنة تَحْمَارّ، قرأ بها أبي بن كعب وأبو رجاء، وأيوب السختياني وابن أبي عبلة.\n٥ - \"تزوئر\" وهي قراءة منسوبة لابن مسعود - ﵁ -.\n٦ - وقراءة ذكرها ابن الجوزي وهي (تَزَوَّرُ) ونسبها لأبي الجوزاء، وأبي السماك. انظر: \"السبعة\" لابن مجاهد (ص ٣٨٨)، \"التيسير\" للداني (ص ١١٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٠، \"معاني القرآن\" للفراء ٢/ ١٣٦، \"معاني القراءات\" للأزهري ٢/ ١٠٦، \"زاد المسير\" لابن الجوزي ٥/ ٨٢، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨٢).\nوقد ذكر الطبري ﵀ في \"جامع البيان\" ١٥/ ٢١٠ القراءة بالأوليين (تزّاور) و(تَزَاورّ) بالتشديد وبالتخفيف، وأما عن قراءتي (تَزْوَرّ) و(تزا ورّ) فقال: لا أرى القراءة بهما لشذوذهما عما عليه قراءة الأمصار ا. هـ.\nوقد مضى -قبل قليل- أن قراءة (تَزْوَرّ) قراءة سبعية.\n(١) ذكر هذا المعنى عامة المفسرين، انظر: \"جامع البيان\" للطبري ١٥/ ٢١٠، \"الدر المنثور\" للسيوطي ٤/ ٣٩١، \"تفسير القرآن العظيم\" لابن كثير ٩/ ١١٣، \"زاد المسير\" لابن الجوزي ٥/ ٨٢، \"معالم التنزيل\" للبغوي ٥/ ١٥٧.\nوقد روى هذا القول عن ابن عباس كل من الطبري، كما في تفسيره، ورواه عن ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥١، ورواه الطبري أيضًا عن سعيد ابن جبير، وقتادة ١٥/ ٢١٠.\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٤)، \"مجاز القرآن\" لأبي عبيدة ١/ ٣٩٥","vol":"17","page":61},{"text":"﴿عَنْ كَهْفِهِمْ ذَاتَ الْيَمِينِ﴾ أي: جانب اليمين ﴿وَإِذَا غَرَبَتْ تَقْرِضُهُمْ﴾ قال ابن عباس - ﵄ -: تدعهم (١).\nوقال مقاتل بن حيان: تجاوزهم.\nوأصل القرض القطع (٢).\n_________\n(١) المروي عن ابن عباس، أن معنى تقرضهم: تذرهم، رواه الطبري في \"جامع البيان\" ١٥/ ٢١٢، وابن المنذر، وابن أبي حاتم، كما في \"الدر المنثور\" للسيوطي ٤/ ٣٩١.\nأما تفسيرها بـ (تدعهم) فرواه الطبري في \"جامع البيان\" عن قتادة، ١٥/ ٢١٢ وفسرها مجاهد وسعيد بن جبير بتتركهم، كما رواه الطبري في \"جامع البيان\" عن مجاهد، وعن سعيد ١٥/ ١٤٠.\nورواه ابن أبي حاتم عن مجاهد، كما في \"تفسير القرآن العظيم\" ٧/ ٣٢٥٢.\nوالمعنى متقارب، أي تعدل عنهم كما قال الطبري ﵀، وعضده بقول بعض أهل العلم باللغة، أن منه: قرضت موضع كذا إذا قطعته فجاوزته. \"جامع البيان\" للطبري ١٥/ ٢١١ وأصل القرض القطع، وقرض في سيره عدل يمنة وشرة، انظر: \"لسان العرب\" لابن منظور ٧/ ٢١٩ (قرض).\nوقال أبو عبيدة: في الآية: أي تخلفهم شمالًا: وتجاوزهم وتقطعهم وتتركهم. \"مجاز القرآن\" ١/ ٣٩٦.\nوذكر هذا القول (تعدل عنهم، وتجاوزهم) أيضًا ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٤).\n(٢) انظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ٧١.\n\"لسان العرب\" لابن منظور ٧/ ٢١٦ (قرض)، \"معاني القرآن\" للزجاج ٣/ ٢٧٣.","vol":"17","page":62},{"text":"﴿ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِنْهُ﴾ أي: متسع من الكهف (١)، وجمعها فجوات وأفجاء (٢)، أخبرنا الله تعالى بحفظه إياهم في مضجعهم (وعرّفنا لطفه بهم في مضجعهم) (٣) واختياره لهم أصلح المواضع للرقاد، فأعلمنا أنَّه بوأهم في مقناة (٤) من الكهف مستقبلًا بنات نعش (٥) تميل عنهم الشمس طالعة وغاربة وجارية لا\n_________\n(١) وهذا القول ذكره الطبري في \"جامع البيان\" ١٥/ ٢١٢، وقال: وبنحوه قال أهل التأويل فروى عن قتادة أنَّه قال: في فضاء من الكهف.\nوعن سعيد بن جبير أنَّه المكان الداخل وعن مجاهد أنَّه المكان الذاهب.\nوروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٢ عن مجاهد أنَّه المكان الداخل.\nوهذا القول ذكره المفسرون، انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٣٩٦.\n\"معاني القرآن\" للفراء ٢/ ١٣٧، \"معاني القرآن\" للزجاج ٣/ ٢٧٣.\n\"معالم التنزيل\" للبغوي ٥/ ١٥٧.\n\"تفسير القرآن العظيم\" لابن كثير ٩/ ١١٤، \"زاد المسير\" لابن الجوزي ٥/ ٨٢.\n(٢) \"معجم مقاييس اللغة\" لابن فارس ٤/ ٤٧٧ (فجو).\n\"مجاز القرآن\" لأبي عبيدة ١/ ٣٩٦، \"تفسير غريب القرآن\" لابن قتيبة (ص ٦٤) والذي فيهما: فجوات وفجاء، بكسر الفاء.\n(٣) ساقط من (ب).\n(٤) المقنأة: المكان الَّذي لا تصيبه الشمس في الشتاء، ويقال له؛ المقنؤة. \"لسان العرب\" لابن منظور ١/ ١٣٥. والذي في \"تأويل مشكل القرآن\" لابن قتيبة (ص ٩): فاعلمنا أنَّه بوأهم كهفًا في مقنأة الجبل ا. هـ وهذِه العبارة أصح لأنه لا يقال للكهف مقنأة، وإنما يقال للجبل.\n(٥) ذكر هذا المعنى، البغوي في \"معالم التنزيل\" ٥/ ١٥٧، ونسبه لابن قتيبة، ونسبه ابن الجوزي للمفسرين بغير عزو وذكره الزجاج في \"معاني القرآن\" ٣/ ٢٧٣ لكنه =","vol":"17","page":63},{"text":"تدخل عليهم فتؤذيهم بحرها وتغير ألوانهم وتبلي ثيابهم، وأنهم في متسع منه ينالهم فيه برد الريح ونسيمها، وينفي عنهم كربة الغار وغمومه (١). ﴿ذَلِكَ﴾ الَّذي ذكرت (من أمر الفتية) (٢) ﴿مِنْ آيَاتِ اللَّهِ﴾ من عجائب صنع الله ودلالات قدرته وحكمته ﴿مَنْ يَهْدِ اللَّهُ﴾ أي: يهده الله ﴿فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا﴾ مغيثًا (٣) ﴿مُرْشِدًا﴾ لأن التوفيق والخذلان بيد الله ﷿.\n\n<span data-type=\"title\" id=toc-2538>١٨ </span>- قوله ﷿: ﴿وَتَحْسَبُهُمْ﴾\nيا محمد ﴿أَيْقَاظًا﴾ يعني: منتبهين، جمع يقُظ ويَقِظ (٤)، مثل قولك: رجل نَجُد ونَجِد للشجاع، وجمعه أنجاد (٥).\n﴿وَهُمْ رُقُودٌ﴾ يعني: نيام جمع راقد مثل قاعد وقُعود (٦).\n_________\n= لم يرتضه فقال: وهذا التفسير ليس ببين.\nوبناتُ نعش: سبعةُ كواكب، أربعةٌ منها نعش لأنها مربعة، وثلاث بنات نعش. انظر: \"لسان العرب\" لابن منظور ٦/ ٣٥٥ (نعش).\n(١) قاله ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٢٩).\n(٢) ساقط من (ب).\n(٣) في (ب): معينا، وجاءت بعد (مرشدًا).\n(٤) لم تضبط الكلمتان في نسخ المخطوطة، لكن جاء في \"لسان العرب\" لابن منظور: أن مفرد أيقاظ يَقُظ ويَقِظ. \"لسان العرب\" لابن منظور ٧/ ٤٦٧ (يقظ).\n(٥) جاء في \"لسان العرب\" لابن منظور ٣/ ٤١٧ (نجد): والنجدة: الشجاعة، تقول منه: نَجد الرجل بالضم، فهو نَجِدٌ ونَجُدٌ ونجيد، وجمع نجد أنجاد، مثل يقظ وأيقاظ.\n(٦) ويقال: رقد رقْدًا ورقودًا ورقادًا، وقعد مقعدًا وقعودًا. \"لسان العرب\" لابن منظور ٣/ ١٨٣ (رقد) و٣٥٧ (قعد).","vol":"17","page":64},{"text":"﴿وَنُقَلِّبُهُمْ﴾ قرأ الحسن (ونَقْلِبُهُم) بالتخفيف (١).\n﴿ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ﴾ مرة للجنب الأيمن ومرة للجنب الأيسر.\nقال ابن عباس ﵄: كانوا يقلّبون في السنة مرة من جانب إلى جانب لئلا تأكل الأرض لحومهم (٢).\nويُقال: إن يوم عاشوراء كان يوم تقلبهم (٣). وقال أبو هريرة ﵁: كان لهم في كل (٤) سنة تقليبتان (٥).\n_________\n(١) هكذا في الأصل، وفي \"المحتسب\" لابن جني ٢/ ٢٦: وتَقَلُّبهم، بفتح التاء والقاف، وضم اللام، وفتح الباء، وفي \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢١١ بتاء مفتوحة، وقاف ساكنة، ولام مخففة.\nوفي \"زاد المسير\" ٥/ ٨٣ كما في \"الإتحاف\"، ونسبها للحسن وأبي رجاء، وذكر قراءة أخرى هي كالتي جاء بها المصنف (ونقلبهم)، ونسبها لأبي الجوزاء وعكرمة، وفي \"إعراب القراءات الشاذة\" للعكبري ٢/ ٩ (تَقْلِبهم) و(نقلبهم) ونسبها للحسن.\n(٢) المروي عن ابن عباس أنهم يقلبون كل عام مرتين، ستة أشهر على جنب، وستة أشهر على الآخر، كما رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٢، وابن مردويه عنه - ﵁ -، كما في \"الدر المنثور\" للسيوطي ٤/ ٣٩١، ونسبه ابن الجوزي في \"زاد المسير\" ٥/ ٨٣ له، وقد روى الطبري في \"جامع البيان\" ١٥/ ٢١٤ عن ابن عباس - ﵄ - معنى قوله: \"لئلا تأكل الأرض لحومهم\" قال: لو أنهم لا يقلبون لأكلتهم الأرض.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٥/ ١٥٨، ولم ينسبه لأحد.\n(٤) ساقطة من الأصل.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٥/ ١٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٧٠.","vol":"17","page":65},{"text":"﴿وَكَلْبُهُمْ﴾ قال ابن عباس ﵄: كان أغر (١).\nوقال مقاتل: كان أصفر. وقال القرظي: من شدة صفرته يضرب إلى الحمرة. وقال الكلبي: لونه كالخلنج (٢).\nوقيل: لون الحجر.\nوقيل: لون السماء.\nوقال علي بن أبي طالب (كرم الله وجهه) (٣): كان اسمه: زبار.\nوقال ابن عباس ﵄: قطمير.\nوقال الأوزاعي: تنوه (٤).\nوقال شعيب الجبائي (٥): حمران (٦).\n_________\n(١) في (ب): أحمر.\n(٢) في (ب): الحلخ، الخلنج: شجر يُتخذ من خَشَبِه الأواني، فارسي معرب. \"لسان العرب\" لابن منظور ٢/ ٢٦١ (خلنج).\n(٣) سقطت من (ب) وفي (ز) ﵇.\n(٤) في (ب) تنوم، وفي (ز) تفوه، وفي \"معالم التنزيل\" للبغوي: بتور.\n(٥) في (ب): سعيد الحياني، وهو خطأ.\n(٦) تكلم كثير من المفسرين عن اسم الكلب ولونه، ولهم في ذلك كلام يطول. انظر هذِه الأقوال التي ذكرها المصنف وغيرها:\n\"جامع البيان\" للطبري ١٥/ ١٩٩، \"زاد المسير\" لابن الجوزي ٥/ ٨٨، \"الدر المنثور\" للسيوطي ٤/ ٣٩١، \"معالم التنزيل\" للبغوي ٥/ ١٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٧٠.\nولابن كثير رحمه الله تعالى في \"تفسير القرآن العظيم\" ٩/ ١١٧ تعليق على هذا الموضوع، قال: واختلفوا في لونه على أقوال لا حاصل لها، ولا طائل تحتها، ولا دليل عليها، ولا حاجَة إليها بل هي مما ينهى عنه، فإن مستندها رجم بالغيب ا. هـ.","vol":"17","page":66},{"text":"[١٧٧١] أخبرني ابن فنجويه (١) قال: حدثنا طلحة (٢) وعبيد الله (٣) قالا: حدثنا ابن مجاهد (٤) قال: حدثني أحمد بن حرب (٥) وأحمد البرتي (٦)، قالا: حدثنا أبو حذيفة (٧)، قال: حدثنا شبل (٨) قال: زعم (٩) عبد الله بن كثير (١٠) أن اسم كلبهم قطمير (١١) (١٢).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) طلحة بن محمد بن جعفر، أبو القاسم الشاهد، البغدادي، سيئ الحال في الحديث وضعفه الأزهري.\n(٣) في (ب): وعبد الله وهو: عبيد الله بن أحمد بن يعقوب بن أحمد، أبو الحسين بن البواب، المقرئ، ثقة.\n(٤) أبو بكر أحمد بن موسى بن العباس بن مجاهد التميمي، البغدادي، ثقة مأمون.\n(٥) أبو عبد الله أحمد بن حرب بن عبد الله: قال الذهبي: له مناكير ولم يترك.\n(٦) في (ب): البوني وهو: أحمد بن محمد بن عيسى بن الأزهر أبو العباس، البرتي، البغدادي، الحنفي، قاضي بغداد علامة، حافظ، عابد، ولد سنة نيف وتسعين ومائة، سمع أبا نعيم وعفان وعاصم بن علي وغيرهم، وحدث عنه جمع منهم: ابن مخلد، وإسماعيل الصفار، وأبو بكر النجاد، وثقه الخطيب، والدارقطني، وغيرهما، توفي سنة ٢٨٠ هـ.\n(٧) أبو حذيفة: موسى بن مسعود النهدي، البصري، صدوق سيئ الحفظ.\n(٨) شبل بن عباد المكي، القارئ، ثقة، رُمي بالقدر.\n(٩) تصحفت في (ب) إلى: بن عمر.\n(١٠) أبو معبد، وأحد القراء السبعة، صدوق.\n(١١) في (ب): قطمون.\n(١٢) [١٧٧١] الحكم على الإسناد:\nسنده ضعيف: فيه أحمد بن حرب: له مناكير لكن تابعه البرتي، وأما ضعف طلحة الشاهد فقد تابعه ابن البواب، وأبو حذيفة في حفظه ضعف. =","vol":"17","page":67},{"text":"وقال السدي: اسمه تور.\nوقال عبد الله بن سلام ﵁: بسيط.\nوقال كعب: صهباء (١) وقال وهب: اسمه تقي (٢).\nوقيل: قطيفير.\n[١٧٧٢] أخبرني ابن فنجويه (٣) قال: حدثنا ابن شنبة (٤) قال: حدثنا أبو عبد الله محمد بن علي بن زاد مرد القزويني (٥) قال: حدثني عبيد الله بن يوسف الجبيري (٦) قال: حدثنا زياد بن الربيع اليُحْمِدِي (٧)،\n_________\n= التخريج:\nلم أجده مرويًا عند غير المصنف.\n(١) ساقطة من (ب).\n(٢) في (ب)، (ز): نعي.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) هو القاضي، أبو أحمد، عبيد الله بن محمد بن شنبة، لم يذكر بجرح أو تعديل.\n(٥) محمد بن علي بن آزاد مرد -هكذا في مصدر الترجمة، ومعناها بالفارسية الرجل الحر كما أفاد المحقق- أبو عبد الله القزويني، قال الرافعي: من قدماء الشيوخ المنعوتين بالحفظ والمعرفة روى عن: يحيى بن المغيرة الرازي، وأحمد بن عثمان، وإسماعيل بن توبة، وروى عنه: علي بن مهرويه، وبالعراق: محمد بن مخلد الدوري، ولم يذكر سنة وفاته. وقال في موضع آخر: موصوف بالحفظ. \"التدوين في أخبار قزوين\" للرافعي ١/ ٤٥٧ و١/ ٤٧٢.\n(٦) صدوق.\n(٧) الأزدي، البصري أبو خداش ثقة، روى عن: ثمامة بن عبد الله بن أنس بن مالك، وعباد بن كثير، وأبي عمران الجوني، وعنه: أحمد بن حنبل، وابن المديني =","vol":"17","page":68},{"text":"عن عمرو (١) قال: إن مما أخذ على العقرب أن لا تضر بأحد في ليله ونهاره صلى على نوح ﵇، وإن مما أخذ على الكلب أنَّه لا يضر بمن حمل عليه أن يقول: وكلبهم باسط ذراعيه بالوصيد (٢).\n(وقرأ جعفر الصادق: وكالبهم (٣) يعني: صاحب الكلب) (٤).\n﴿بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ﴾.\nقال مجاهد والضحاك: الوصيد فناء الكهف (٥) (وهي رواية على\n_________\n= ونصر بن علي، أخرج حديثه البخاري، والترمذي، وابن ماجة، توفي سنة ١٨٥ هـ.\n\"تقريب التهذيب\" لابن حجر (ص ٣٤٤)، \"رجال صحيح البخاري\" للكلاباذي ١/ ٢٦٣.\n(١) عمرو بن دينار، أبو محمد الجمحي مولاهم، المكي الأثرم، ثقة، ثبت.\n(٢) [١٧٧٢] الحكم على الإسناد:\nابن شنبة، لم يذكر بجرح أو تعديل، والأثر إن صح فهو موقوف على عمرو بن دينار، ولعله من أخبار بني إسرائيل.\n(٣) قال ابن عطية في \"المحرر الوجيز\" ٣/ ٥٠٤ وعنه القرطبي في \"الجامع لأحكام القرآن\": وقد حكى أبو عمرو المطرّز في كتاب \"اليواقيت\"، أنَّه قرئ (وكالبهم) وقال القرطبي: وقرأ جعفر بن محمد الصادق (وكالبهم) يعني صاحب الكلب. \"الجامع لأحكام القرآن\" ١/ ٣٧٢.\nونسبها له أيضًا أبو حيان في \"البحر المحيط\" ٦/ ١٠٩، والزمخشري في \"الكشاف\" ٢/ ٧٠٩، والسمين الحلبي في \"الدر المصون\" ٧/ ٤٦٠.\n(٤) ما بين القوسين ساقط من (ب).\n(٥) أخرج ذلك عنهما الطبري في \"جامع البيان\" ١٥/ ٢١٤.","vol":"17","page":69},{"text":"ابن أبي طلحة عن ابن عباس ﵄ (١) وقال سعيد بن جبير: الوصيد: الصعيد (٢)، وهو التراب) (٣).\n(وهذِه رواية عطية عن ابن عباس (٤) ﵄.\nوقال السدي: الوصيد: الباب (٥» (٦).\n_________\n(١) أخرجها الطبري في \"جامع البيان\" ١٥/ ٢١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٣.\nونسبها ابن الجوزي لسعيد ومجاهد والضحاك وقتادة.\nوروى هذا التفسير عبد الرزاق في \"تفسير القرآن\" ١/ ٣٣٦ عن قتادة.\nوانظر: \"زاد المسير\" لابن الجوزي ٥/ ٨٣، وهو قول الفراء في \"معاني القرآن\" ٢/ ١٣٧، والزجاج في \"معاني القرآن\" ٣/ ٢٧٤.\nوذكره ابن قتيبة في \"تفسير غريب القرآن\" (٢٦٤)، وذكر الأقوال الأخرى.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٣.\n(٣) ما بين القوسين ساقط من (ب).\n(٤) أخرجها الطبري في \"جامع البيان\" ١٥/ ٢١٤.\nونسبها ابن الجوزي لسعيد ولمجاهد في رواية عنهما.\n\"زاد المسير\" لابن الجوزي ٥/ ٨٣.\n(٥) عزاه له ابن الجوزي في \"زاد المسير\" ٥/ ٨٣.\nوهو قول أبي عبيدة في \"مجاز القرآن\" ١/ ٣٩٧ قال: على الباب، وبفناء الباب جميعًا.\nوذكره ابن قتيبة أيضًا فقال: وقد يكون الوصيد الباب نفسه. \"تفسير غريب القرآن\" (ص ٢٦٥).\nورجحه الشنقيطي فقال: والذي يشهد له القرآن، أن الوصيد، هو الباب. \"أضواء البيان\" ٤/ ٤١.\n(٦) ما بين القوسين ساقط من (ز).","vol":"17","page":70},{"text":"وهي رواية عكرمة عن ابن عباس (١) ﵄، وأنشد قول الشاعر:\nبِأَرضٍ فضاءٍ لا يُسدُّ وصِيدُها ... عليَّ ومَعْروفي بها غيرُ مُنْكَرِ (٢).\nأي: بابها (٣).\nوقال عطاء: الوصيد: عتبة الباب (٤).\n_________\n(١) أخرجها الطبري في \"جامع البيان\" ١٥/ ٢١٥.\nوانظر: \"زاد المسير\" لابن الجوزي ٥/ ٨٣، \"معالم التنزيل\" للبغوي ٥/ ١٥٨.\n(٢) البيت في \"تاج العروس\" للزبيدي (فضل).\nولم ينسبه لشاعر معين وذكره ابن هشام في \"السيرة النبوية\" ١/ ٣٠٥، ونسبه لعبيد ابن وهب العبسي، ولم أجد له ترجمة.\nونسبه المرزوقي \"مشاهد الإنصاف\" (ص ٥٠) لزهير، وليس هو في \"ديوانه\".\nوالبيت في \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٥) دون نسبة.\nوهو في \"أضواء البيان\" للشنقيطي ٤/ ٤٢ ونسبه لعبيد بن وهب، وقال: وقيل لزهير.\n(٣) فسر الوصيد بالباب، جملة من العلماء، منهم: أبو عبيدة، كما في \"مجاز القرآن\" ١/ ٣٩٧، وابن قتيبة -ذكره قولًا آخر مجوزًا له- كما في \"تفسير غريب القرآن\" (ص ٢٦٥)، وابن هشام، كما في \"السيرة النبوية\" ١/ ٣٠٥.\n(٤) نسبه لعطاء القرطبي كما في \"جامع البيان\" ١٠/ ٣٧٣، وابن الجوزي في \"زاد المسير\" ٥/ ٨٣ وذكره ابن قتيبة، ومال إليه، فقال: ويقال: عتبة الباب، وهذا أعجب إليّ لأنهم يقولون: أوصد بابك، أي: أغلقه. وأصله أن تلصق الباب بالعتبة، إذا أغلقته .. والكهف وإن لم يكن له باب وعتبة، فإنما أراد أن الكلب بموضع العتبة من البيت. \"تفسير غريب القرآن\" (ص ٢٦٤) ورجح هذا القول، ابن عطية في \"المحرر الوجيز\" ٣/ ٥٠٤ قال: والوصيد العتبة لباب الكهف، أو =","vol":"17","page":71},{"text":"وقال القتيبي: الوصيد: البناء (١).\nوأصله من قول العرب: أصدتُ الباب وأوصدته إذا أغلقته وأطبقته (٢).\n﴿لَوِ اطَّلَعْتَ﴾ يا محمد ﴿عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا﴾ لما ألبسهم الله ﷿ من الهيبة، حتَّى لا يصل إليهم واصل ولا تلمسهم يد لامس، حتَّى يبلغ الكتاب أجله، فيوقظهم الله ﷿ من رقدتهم لإرادته أن يجعلهم آية وعبرة لمن شاء من خلقه ليعلموا أن وعبد الله حق، وأن الساعة آتية لا ريب فيها.\n﴿وَلَمُلِئْتَ مِنْهُمْ رُعْبًا﴾ خوفًا، وقرأ أهل المدينة (٣): (لملّئت) بالتشديد (٤).\nقيل: إنما ذلك من وحشة المكان الَّذي هم فيه (٥).\n_________\n= موضعها حيث ليست، وقال: والباب الموصد، هو المغلق أي وقف على وصيده.\n(١) هكذا في جميع النسخ البناء، والذي في تفسير غريب القرآن: الفناء.\n(٢) \"تفسير غريب القرآن\" لابن قتيبة (٢٦٤ - ٢٦٥).\n(٣) في (ز): وابن كثير.\n(٤) قارئ أهل المدينة هو: نافع، وقراءة (ولملّئت) بتشديد اللام الثانية قرأ بها أيضًا ابن كثير المكي، وقرأ الباقون بالتخفيف، وكذلك قرأ ابن كثير بها في راوية إسماعيل بن مسلم عنه.\nانظر: \"السبعة\" لابن مجاهد (ص ٣٨٩)، \"التيسير\" للداني (ص ١١٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٠، \"التذكرة\" لابن غلبون ٢/ ٤١٣، \"جامع البيان\" للطبري ١٥/ ٢١٥.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١/ ٣٧٣.","vol":"17","page":72},{"text":"وقال الكلبي وغيره (١): لأن أعينهم مفتحة كالمستيقظ الَّذي يريد أن يتكلم وهم نيام (٢).\nوقيل: إن الله تعالى منعهم بالرعب لئلا يراهم أحد (٣).\nوروى سعيد بن جبير، عن ابن عباس ﵄ قال: غزونا مع معاوية ﵁ غزوة المضيق نحو الروم، فمررنا بالكهف الَّذي فيه أصحاب الكهف، فقال معاوية ﵁: لو كشف لنا عن هؤلاء فنظرنا إليهم. فقال ابن عباس ﵄: ليس لك ذلك قد منع الله تعالى ذلك من هو خير منك قال الله تعالى: ﴿لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا﴾ فقال معاوية ﵁: لا أنتهي حتَّى أعلم علمهم. فبعث ناسًا فقال:\n_________\n(١) سقطت من (ب).\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٥٩.\n(٣) هذا القول ذكره عامة المفسرين، ورجحه أكثرهم.\nانظر: \"جامع البيان\" للطبري ١٥/ ٢١٥، \"زاد المسير\" لابن الجوزي ٥/ ٨٥، \"الوسيط\" للواحدي ٣/ ١٤٠، \"لباب التأويل\" للخازن ٣/ ١٦٠، \"تفسير القرآن العظيم\" لابن كثير ٩/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٧٣، \"المحرر الوجيز\" لابن عطية ٣/ ٥٠٣.\nوهناك قول آخر، وهو أن الرعب يحصل بسبب طول أشعارهم، وأظفارهم، وتغير حالهم، ذكره الزجاج في \"معاني القرآن\" ٣/ ٢٧٥، وذكره ابن عطية في \"المحرر الوجيز\" ٣/ ٥٠٤ ونسبه للزجاج والمهدوي، ورده بقوله: وهذا قول بعيد، ولو كانت حالهم هكذا، لم يقولوا لبثنا يوما أو بعض يوم.\nكما ذكره القرطبي، ورده برد ابن عطية، \"الجامع لأحكام القرآن\" ١٠/ ٣٧٣.","vol":"17","page":73},{"text":"اذهبوا فانظروا. ففعلوا فلما دخلوا الكهف بعث الله تعالى ريحًا فأخرجتهم (١).\n\n<span data-type=\"title\" id=toc-2539>١٩ </span>- قوله ﷿: ﴿وَكَذَلِكَ بَعَثْنَاهُمْ﴾\nيعني: كما أنمناهم في الكهف ومنعناهم من الوصول إليهم وحفظنا أجسامهم من البلئ على طول الزمان وثيابهم (٢) من العفن على مر (٣) الأيام بقدرتنا، فكذلك بعثناهم من النومة التي تشبه الموت (٤).\n_________\n(١) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٤٨، عن ابن عباس ﵄ بأطول مما هنا.\nوأخرجه عبد بن حميد، كما ذكره ابن حجر في \"الكاف الشاف\" (ص ١٠٣) لكن تصحف الاسم في المطبوعة إلى عبيد بن محمد. وقال: وإسناده صحيح.\nوكلهم رواه من رواية يعلي بن مسلم، عن سعيد، عن ابن عباس، ﵄.\nوقد أخرجه، الواحدي في \"الوسيط\" ٣/ ١٤٠ بسنده من طريق ابن أبي شيبة قال: حدثنا أبو بكر بن علي الحافظ، أنا أبو عمرو محمد بن أحمد الحيري، أنا الحسن ابن سفيان، أنا أبو بكر بن أبي شيبة، نا يزيد بن هارون، أنا سفيان بن حسين، عن يعلي بن مسلم، عن سعيد بن جبير، عن ابن عباس، فذكره، وذكره الزيلعي \"تخريج أحاديث وآثار الكشاف\" ٢/ ٣٠١ ولم يحكم عليه، ووقع في مطبوعته خطآن هما: فأحرفتهم بدل فأخرجتهم والثاني في سند الواحدي سقط اسم ابن عباس منه، والأثر صحيح كما قال ابن حجر، فرجاله ثقات.\n(٢) في (ب) وما بهم.\n(٣) في الأصل: ممر.\n(٤) هذا قول الطبري كما في \"جامع البيان\" ١٥/ ٢١٦، وابن قتيبة في \"تفسير غريب =","vol":"17","page":74},{"text":"﴿لِيَتَسَاءَلُوا بَيْنَهُمْ﴾ (١) ليتحدثوا ويسأل بعضهم بعضًا ﴿قَالَ﴾ فقال ﴿قَائِلٌ مِنْهُمْ﴾ يعني: رئيسهم مكسلمينا ﴿كَمْ لَبِثْتُمْ﴾ في نومكم، وذلك أنهم استكثروا من أنفسهم طول نومهم (٢).\nويقال: إنه راعهم ما فاتهم من الصلاة فقالوا ذلك (٣).\n﴿قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ﴾ لأنهم دخلوا الكهف غدوة فلما رأوا المثممس قالوا: أو بعض يوم؛ توقيًا من الكذب، وكان قد بقيت من الشمس بقية، ويقال: كان بعد زوال الشمس فلم انظروا إلى أظفارهم وأشعارهم تيقنوا أن لبثهم أكثر من يوم وبعض يوم (٤).\n﴿قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ﴾ ويقال: إن (٥) رئيسهم لما سمع الاختلاف بينهم قال ذلك (٦).\n_________\n= القرآن\" (ص ٢٦٥) وذكره الواحدي في \"الوسيط\" ٣/ ١٤٠، والبغوي في \"معالم التنزيل\" ٥/ ١٥٩.\n(١) اللام في (ليتساءلوا) لام العاقبة. التي تسمى لام الصيرورة.\nانظر: \"معالم التنزيل\" للبغوي ٥/ ١٥٩، \"المحرر الوجيز\" لابن عطية ٣/ ٥٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٧٤.\n(٢) ذكره الطبري أيضًا في \"جامع البيان\" ١٥/ ٢١٦.\n(٣) الباب التأويل\" للخازن ٣/ ١٦٠.\n(٤) في \"الوسيط في للواحدي ٣/ ١٤٠، \"معالم التنزيل\" للبغوي ٥/ ١٥٩، \"زاد المسير\" لابن الجوزي ٥/ ٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٧٥.\n(٥) ساقطة من الأصل.\n(٦) في \"الوسيط\" للواحدي أن قائل ذلك: رئيسهم \"تمليخا\" ونسبه لابن عباس - ﵄ - ٣/ ١٤٠، وفي \"لباب التأويل\" للخازن أن قائل ذلك: مكسلمينا ٣/ ١٦٠، وفي \"معالم التنزيل\" للبغوي كذلك ٥/ ١٦٠.","vol":"17","page":75},{"text":"﴿فَابْعَثُوا أَحَدَكُمْ﴾ يعني: تمليخا ﴿بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِينَةِ﴾ والورق الفضة مضروبة كانت أو غير مضروبه (١).\nوالدليل عليه: أن عرفجة بن أسعد - ﵁ - أصيب أنفه يوم الكُلاب (٢) فاتخذ أنفًا من ورق فأنتن عليه، فأمره النبي - ﷺ - أن يتخذ أنفا من ذهب (٣).\n_________\n(١) في \"المغرب\" للمطرزي ٢/ ٣٥٠ أن الوَرِق: المضروب من الفضة.\nوفي \"القاموس المحيط\" للفيروزآبادي (١١٩٨) (ورق) أنَّه: الدراهم المضروبة، والمعنى واحد.\nوكذلك في \"لسان العرب\" لابن منظور ١٠/ ٣٧٥ (ورق)، ونسب لأبي عبيدة أنها الفضة مضروبة أولا.\n(٢) الكُلاب: واد في نجد، قال عنه الحازمي: اسم واد بثهلان. \"الأماكن\" للحازمي ٢/ ٨٠٧، ونقل ياقوت عن أبي زياد قوله: واد يسلك بين ظهري ثهلان. \"معجم البلدان\" لياقوت ٤/ ٤٧٢ وجبل ثهلان، من أشهر جبال نجد، وشمى اليوم ذهلان، يرى ابن بليهد في \"صحيح الأخبار\" ١/ ٤٣١ أن وادي الكلاب، هو المسمى اليوم بوادي الكلبة الَّذي ينصب سيله بوادي الشعراء.\nلكن يرى الأستاذ حمد الجاسر: أن وادي الكلاب هو وادي الشعراء نفسه.\nانظر: تعليقه رقم (٢) في \"الأماكن\" للحازمي ٢/ ٨٠٧، وهذا رأي ابن جنيدل في \"المعجم الجغرافي\" [عالية نجد] ٢/ ٧٦٧.\nويوم الكلاب، يومان الأول وهو بين ابني الملك الحارث بن عمرو بن حجر آكل المرار الكندي سلمة وشراحيل، ومعهما قبائل من العرب \"شرح النقائض\" والثاني بين بني تميم ومذحج، والنصر فيه لبني تميم، \"شرح النقائض\" ١/ ٣٢٠، \"بلوغ الأرب\" للألوسي ٢/ ٧٢، \"معجم البلدان\" لياقوت ٤/ ٤٧٢.\n(٣) تخريج الحديث:\nرواه كل من: النسائي في \"المجتبى\" كتاب الزينة، باب: من أصيب أنفه هل يتخذ =","vol":"17","page":76},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أنفًا من ذهب ٨/ ١٦٣، وأبو داود، كتاب الخاتم، باب ماجاء في ربط الأسنان بالذهب (٤٢٣٢)، والترمذي كتاب اللباس، باب ما جاء في شد الأسنان بالذهب (١٧٧٠)، والإمام أحمد في \"المسند\" ٤/ ٣٤٢ (١٩٥٥٦)، ٥/ ٢٣ (٢٠٢٦٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٢٧٦، البيهقي في \"السنن الكبرى\" ٢/ ٤٢٥، أبو يعلى في \"مسنده\" ٣/ ٦٩ (١٥٠١)، الطبراني في \"المعجم الكبير\" ١٧/ ١٤٥، أبو داود الطيالسي في \"مسنده\" (ص ١٧٧)، وابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ٢٨٥، ابن الجعد في \"مسنده\" (ص ٤٥٨)، والطحاوي في \"شرح معاني الآثار\" ٤/ ٢٥٧، والمزي في \"تهذيب الكمال\" ٤/ ٤٢١.\nوالحديث مداره على عبد الرحمن بن طرفة بن عرفجة بن أسعد، عن جده - ﵁ - وعبد الرحمن بن طرفة، قال عنه الحافظ ابن حجر: وثقه العجلي. \"تقريب التهذيب\" (ص ٥٨٣). وهو في \"معرفة الثقات\" للعجلي ٢/ ٨٠ من زيادات المحقق نقلًا عن التهذيب. كما ذكره ابن حبان في \"الثقات\" ٥/ ٩٢، ورواه عن عبد الرحمن، أبو الأشهب، جعفر بن حيان، وهو من رجال الستة، \"تقريب التهذيب\" لابن حجر (ص ١٩٨) وسلم بن زرير العطاردي، وهو من رجال الصحيحين \"تقريب التهذيب\" لابن حجر (ص ٣٩٦)، ورواه عن أبي الأشهب أكثر من عشرين شخصًا، وعن سلم ثلاثة وقد أخرج حديث سلم أحمد، والنسائي والطبراني وأخرج حديث أبي الأشهب أحمد والنسائي وأبو داود، والترمذي، وابن حبان، والبيهقي وأبو يعلى، والطبراني، والطيالسي وابن أبي عاصم وابن الجعد والطحاوي.\nوالحديث صحيح، وقد حسنه الترمذي، فقال: هذا حديث حسن غريب، إنما نعرفه من حديث، عبد الرحمن بن طرفة.\nوقال أبو داود -وقد سئل عن الحديث: هذا حديث قد رواه الناس، هذا الحديث عند سفيان أربعة أحاديث مما يحدث به أهل البصرة، فعد فيها هذا. \"سؤالات الآجري\" ٢/ ٢٤٥.","vol":"17","page":77},{"text":"وفيه لغات:\n(بَوَرْقكم) بسكون الراء (١)، وهي قراءة أبي عمرو وحمزة (٢) وخلف (٣).\n(بورْقكم) بسكون الراء وإدغام القاف وهي قراءة بعض أهل مكة (٤).\n﴿بِوَرِقِكُمْ﴾ (٥) بفتح الواو (٦) وكسر الراء، وهي قراءة الباقين (٧) (٨). ورق مثل: كَبِد وكبْد وكَلِمة وكَلْمة (٩).\nوالمدينة: أفسوس، وقيل هي: طرسوس (١٠) (كان اسمها في\n_________\n(١) في (ب)، (ز) ساكنة.\n(٢) في (ز): وأبي بكر عن عاصم.\n(٣) ووافقهم روح عن يعقوب.\nانظر: \"السبعة\" لابن مجاهد ص ٣٨٩، \"التذكرة\" لابن غلبون ٢/ ٤١٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٥.\n(٤) هذِه قراءة ابن محيصن، انظر: \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢١٢.\nوذكرها الطبري، ونسبها لبعض المكيين \"جامع البيان\" ١٥/ ٢٢٣.\n(٥) في (ب)، (ز) وورقكم في الموضعين.\n(٦) في (ب) بفتح القاف، وهو خطأ.\n(٧) في (ب)، (ز) وهي قراءة أكثر القراء.\n(٨) انظر: عن هذِه القراءات: \"جامع البيان\" للطبري ١٥/ ٢٢٣، \"السبعة\" لابن مجاهد (ص ٣٨٩). \"التيسير\" للداني (ص ١١٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٠.\n(٩) \"لسان العرب\" لابن منظور ١٠/ ٣٧٥ (ورق)، \"معاني القرآن\" للفراء ٢/ ١٣٧.\n(١٠) طرسوس، مدينة بثغور الشام بين أنطاكية وحلب، ومضى أن أفسوس من ثغورها. \"معجم البلدان الياقوت ٤/ ٢٨، وطرسوس الآن بلدة في سورية.","vol":"17","page":78},{"text":"الجاهلية: أفسوس فلما جاء الإسلام سموها: طرسوس) (١).\n﴿فَلْيَنْظُرْ أَيُّهَا أَزْكَى طَعَامًا﴾ قال ابن عباس، وسعيد بن جبير: أحل ذبيحة (٢) لأن عامتهم كانوا مجوسًا وفيهم قوم مؤمنون يخفون إيمانهم.\nوقال الضحاك: أطيب (٣).\nوقال مقاتل بن حيان: أجود (٤).\nوقال يمان بن رئاب: أرخص (٥).\n_________\n(١) ساقط من (ب).\n(٢) أخرج قول ابن عباس - ﵄ - ابن أبي حاتم فيا تفسير القرآن العظيم\" ٧/ ٢٣٥٣، وأخرج قول سعيد بن جبير ﵀ سفيان الثوري في \"تفسيره\" (ص ١٧٧)، ومن طريقه رواه الطبري في \"جامع البيان\" ١٥/ ٢٢٣، وعبد الرزاق في \"تفسير القرآن\" ١/ ٣٣٦، ومن طريقه الطبري أيضًا. ورجحه.\nوذكر هذا القول واختاره كل من الفراء في \"معاني القرآن\" ٢/ ١٣٧، والزجاج في \"معاني القرآن\" ٣/ ٢٧٦.\n(٣) نسبه ابن الجوزي في \"زاد المسير\" ٥/ ٨٥ لابن السائب ومقاتل، ونسبه البغوي في \"معالم التنزيل\" ٥/ ١٦٠ للضحاك، وهو القول الَّذي اختاره، ورجحه الإمام ابن كثير في \"تفسير القرآن العظيم\" ٩/ ١١٨، كما رجحه الشنقيطي، وقال: أطيب لكونه حلالًا، \"أضواء البيان\" ٤/ ٤٤ - ٤٥.\n(٤) ذكر هذا القول ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٥)، وذكر أيضًا: أكثر وأرخص، مجوزًا لها كلها، ومثله قول قتادة الآتي (خير)، فقد فسره ابن الجوزي، كما في\" زاد المسير\" ٥/ ٨٥ بخير وجاء تفسيره بهذا في \"تفسير القرآن\" لعبد الرزاق ١/ ٣٣٦.\n(٥) ذكره ضمن أقوال أخرى -مجوزًا لمعناه-، ابن قتيبة، قال: ويجوز أن يكون أرخص. \"تفسير غريب القرآن\" (ص ٢٦٥) كما ذكره القرطبي، ولم ينسبه لأحد. \"الجامع لأحكام القرآن\" ١٠/ ٣٧٥.\nوذكره ابن الجوزي في \"زاد المسير\" ٥/ ٨٥، ونسبه ليمان.","vol":"17","page":79},{"text":"وقال قتادة: خير (١).\nوقال عكرمة: أكثر (٢).\nوأصل الزكاة: الزيادة والنماء (٣).\nقال الشاعر (٤):\nقَبائِلُنا سبعٌ وأنتم ثلاثةٌ ... ولَلسبعُ أزكى من ثلاثٍ وأطيبُ (٥)\n_________\n(١) رواه عبد الرزاق، عن معمر، عنه كما في في \"تفسير القرآن\" ١/ ٣٣٦.\nومن طريقه الطبري في \"جامع البيان\" ١٥/ ٢٢٣.\n(٢) رواه سفيان في \"تفسيره\" (١٧٧) ومن طريقه رواه الطبري في \"جامع البيان\" ١٥/ ٢٢٣ وذكره ابن قتيبة مع أقوال أخرى، مجوزًا له، \"تفسير غريب القرآن\" (ص ٢٦٥).\nوهو قول أبي عبيدة، كما في \"مجاز القرآن\" ١/ ٣٩٧.\nوانظر: \"زاد المسير\" لابن الجوزي ٥/ ٨٥.\n\"أضواء البيان\" للشنقيطي ٤/ ٤٤.\n(٣) ساقطة من الأصل، وانظر \"لسان العرب\" لابن منظور ١٤/ ٣٥٨ (زكا)، \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٧ (زكا)، وذكر أن للزكاة معنى آخر غير النماء هو الطهارة.\nوانظر أيضًا: \"مختار الصحاح\" للرازي (ص ١١٥).\n(٤) هو القتّال الكلابي، وهو عبد الله بن محبب بن المضرحي، الكلابي، العامري شاعر، فارس أورد له الآمدي، مقطوعة من خمسة أبيات فقط. وفي الأعلام أنَّه: عبيد بن مجيب، وأنه أدرك آخر الجاهلية، وعاش إلى أيام عبد الملك بن مروان، وأن ابن السكيت جمع شعره، لكنه مفقود. وقد جمع شعره الدكتور إحسان عباس. \"المؤتلف والمختلف\" للآمدي (ص ١٦٧)، \"الأعلام\" للزركلي ٤/ ١٩٠.\n(٥) البيت في \"ديوانه\" (ص ٥٠).","vol":"17","page":80},{"text":"﴿فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ﴾ أي: قوت وطعام (١) ﴿وَلْيَتَلَطَّفْ﴾ أي: وليرفق في الشراء وفي طريقه وفي دخوله المدينة ﴿وَلَا يُشْعِرَنَّ﴾ ولا يعلمن ﴿بِكُمْ أَحَدًا﴾ من الناس.\n\n<span data-type=\"title\" id=toc-2540>٢٠ </span>- قوله ﷿: ﴿إِنَّهُمْ إِنْ يَظْهَرُوا عَلَيْكُمْ﴾\nفيعلموا بمكانكم ﴿يَرْجُمُوكُمْ﴾، قال ابن جريج: يشتمونكم ويؤذونكم بالقول (٢).\nويقال: يقتلونكم (٣).\nويقال: كان من عادتهم القتل بالرجم، وهو أخبث القتل (٤).\nوقيل: هو التوبيخ (٥).\nويقال: يضربونكم (٦).\n_________\n(١) روى ذلك الطبري بسنده، عن عبد الله بن عبيد بن عمير، قال: بطعام. \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٢٤، وانظر: \"معالم التنزيل\" للبغوي ٥/ ٤٦٠، \"لباب التأويل\" للخازن ٣/ ١٦٠.\n(٢) روى قول ابن جريج، الطبري في \"جامع البيان\" ١٥/ ٢٢٤.\nونسب هذا القول له ولمجاهد ابن الجوزي في \"زاد المسير\" ٥/ ٨٥.\n(٣) نسبه ابن الجوزي لابن عباس، \"زاد المسير\" ٥/ ٨٥.\nوهو قول الزجاج في \"معاني القرآن\" ٣/ ٢٧٦ قال: أي يقتلونكم بالرجم.\n(٤) قول: وهو أخبث القتل، ذكره الزجاج في \"معاني القرآن\" ٣/ ٢٧٦.\nوانظر: \"الوسيط\" للواحدي ٣/ ١٤١.\n(٥) لم أجد من ذكره، وهو قريب من معنى: يشتمونكم ويؤذونكم بالقول.\n(٦) \"معالم التنزيل\" للبغوي ٥/ ١٦٠.","vol":"17","page":81},{"text":"﴿أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ﴾ دينهم الكفر ﴿وَلَنْ تُفْلِحُوا إِذًا أَبَدًا﴾ إن عدتم إليه (١).\n\n<span data-type=\"title\" id=toc-2541>٢١ </span>- قوله ﷿: ﴿وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ﴾\nأي: أطلعنا (٢) عليهم، يقال: عثرت على الشيء، إي: اطلعت عليه، وأعثرت غيري، أي: أطلعته ﴿لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ﴾ يعني: قوم تندوسيس ﴿وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ﴾ قال ابن عباس ﵄ تنازعوا في البنيان والمسجد، فقال المسلمون: نبني عليهم مسجدًا لأنهم على ديننا، وقال المشركون: نبني عليهم بنيانًا لأنهم من أهل نسبنا (٣).\nوقال عكرمة (٤): تنازعوا في الأرواح والأجساد، فقال المسلمون: البعث للأجساد والأرواح.\nوقال بعضهم: البعث للأرواح دون الأجساد. فبعثهم الله تعالى من رقادهم وأراهم أن البعث للأجساد والأرواح (٥).\nوقيل: تنازعوا في قدر مكثهم ولبثهم.\n_________\n(١) في (ب) إليهم.\n(٢) \"معاني القرآن\" للزجاج ٣/ ٢٧٦، \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٥)، \"معاني القرآن\" للفراء ٢/ ١٣٧ وهو مروي عن ابن عباس، رواه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٣.\n(٣) في (ب): سنتنا.\n(٤) \"زاد المسير\" لابن الجوزي ٥/ ٨٦، \"معالم التنزيل\" للبغوي ٥/ ١٦١.\n(٥) \"زاد المسير\" لابن الجوزي ٥/ ٨٦، \"معالم التنزيل\" للبغوي ٥/ ١٦١.","vol":"17","page":82},{"text":"وقيل: تنازعوا في عددهم (١).\n﴿فَقَالُوا ابْنُوا عَلَيْهِمْ بُنْيَانًا رَبُّهُمْ أَعْلَمُ بِهِمْ قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ﴾ يعني: تندوسيس الملك وأصحابه (٢)، ﴿لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا﴾.\n\n<span data-type=\"title\" id=toc-2542>٢٢ </span>- قوله ﷿: ﴿سَيَقُولُونَ ثَلَاثَةٌ﴾\nوذلك أن السيد والعاقب (٣) وأصحابهما\n_________\n(١) القولان الأخيران، ذكرهما:\nابن الجوزي في \"زاد المسير\" ٥/ ٨٦، ونسبهما للمصنف، والبغوي في \"معالم التنزيل\" ٥/ ١٦١، والواحدي في \"الوسيط\" ٣/ ١٤١.\nوانظر: \"لباب التأويل\" للخازن ٣/ ١٦١.\nوقال ابن كثير: أي في أمر القيامة فمن مثبت لها ومن منكر، فجعل الله ظهورهم على أصحاب الكهف حجة لهم، وعليهم. \"تفسير القرآن العظيم\" ٣/ ٦٩.\nوبهذا فهو يرجح أن المتنازعين هم أهل بلدهم، حين اختصموا في البعث، فبعثهم الله حجة للمثبتين، وهذا قول الأكثرين، كما قال ابن الجوزي في \"زاد المسير\" ٥/ ٨٦.\n(٢) قال ابن قتيبة: يعني المطاعين والرؤساء، \"تفسير غريب القرآن\" (ص ٢٦٦).\nوروى ابن أبي حاتم وعبد الرزاق، عن قتادة: هم الأمراء، أو قال: السلاطين.\nكما في\" الدر المنثورفي للسيوطي ٤/ ٣٩٢، وليس هو في \"تفسير القرآن\" لعبد الرزاق.\nوقال ابن الجوزي: قال المفسرون: وهم الملك وأصحابه المؤمنون \"زاد المسير\" ٥/ ٨٦.\nوالذي رواه الطبري عن ابن عباس: يعني: عدوهم. وذلك من طريق عطية العوفي بسند ضعيف، \"جامع البيان\" ١٥/ ٢٢٥.\n(٣) السيد والعاقب، من زعماء وفد نصارى نجران، إلى النبي - ﷺ - واسم السيد: الأيهم، وهو صاحب رحلهم ومجتمعهم.","vol":"17","page":83},{"text":"من نصارى أهل نجران (١) كانوا عند النبي - ﷺ - فجرى ذكر أصحاب الكهف، فقال السيد: كانوا ثلاثة رابعهم كلبهم، وكان السيد يعقوبيًّا (٢).\n﴿وَيَقُولُونَ خَمْسَةٌ﴾ وقال العاقب: كانوا خمسة سادسهم كلبهم، وكان نسطوريًّا (٣) ﴿رَجْمًا بِالْغَيْبِ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ﴾ وقال\n_________\n= واسم العاقب: عبد المسيح، وهو أميرهم، وذو رأيهم، وصاحب مشورتهم. وهذا الوفد دعاه الرسول - ﷺ - للملاعنة فأبوا، وبعث معهم أبا عبيدة ليقضي بينهم. \"السيرة النبوية\" لابن هشام ١/ ٥٧٣، ١/ ٥٨٣.\nوقد ورد اسمهما وإرادتهما الملاعنة في حديث رواه البخاري، عن حذيفة - ﵁ -.\nكتاب المغازي باب قصة أهل نجران (٤٣٨٠).\nوانظر: \"فتح الباري\" لابن حجر ٨/ ٩٤.\n(١) نجران: قال ياقوت في \"معجم البلدان\" ٥/ ٢٦٦: نجران في مخاليف اليمن من ناحية مكة ا. هـ وهذا تحديد غير دقيق، وقال حمد الجاسر: واد عظيم ذو قرى كثيرة يقع في جنوب بلاد عسير شهرته تغني عن التوسع في الكلام عنه، \"الأماكن\" للحازمي ٢/ ٨٧٩.\nقلت: ومدينة نجران من مدن المملكة العربية السعودية المشهورة اليوم.\n(٢) اليعقوبية: فرقة من فرق النصارى، منسوبة ليعقوب البرذعاني، وكان راهبًا بالقسطنطينية وهم يقولون إن المسيح هو الله تعالى نفسه، وأن للمسيح طبيعة واحدة، وهي التقاء اللاهوت بالناسوت. تعالى الله عمّا يقولون علوًّا كبيرًا.\n\"الفِصَل في الملل والنحل\" لابن حزم ١/ ١١١ - ١١٢، \"الملل والنحل\" للشهرستاني ١/ ٢٢٥، \"الموسوعة الميسرة في الأديان\" (ص ٥٠٣)\n(٣) النسطورية: فرقة من فرق النصارى، منسوبة لنسطور بطريرك القسطنطينية -وفي \"الموسوعة الميسرة\": بطريك الإسكندرية، سنة ٤٣١ م- وفي \"الملل\" للشهرستاني: أنَّه ظهر في زمن المأمون، وهذا خطأ فإن العاقب في زمن النبي =","vol":"17","page":84},{"text":"المسلمون: كانوا سبعة وثامنهم كلبهم، فحقق الله تعالى قول المسلمين وصدقهم (١)، فقال تعالى: ﴿سَيَقُولُونَ ثَلَاثَةٌ رَابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ﴾ أي: قذفًا بالظن من غير يقين (٢)، كقول الشاعر:\n_________\n= - ﷺ - كما مرّ وقولهم: إن مريم لم تلد الإله، وأن الله لم يلد الإنسان بل ولد الإله، وأن المسيح ذو طبيعتين، تعالى الله عما يقولون.\n\"الفِصَل في الملل والنحل\" لابن حزم ١/ ١١١، \"الملل والنحل\" للشهرستاني ١/ ٢٢٤، \"الموسوعة الميسرة في الأديان\" (ص ٥٠٢).\n(١) لم يرد في خبر وفد نجران في البخاري، ولا شرحه: \"فتح الباري\"، ولا في \"السيرة النبوية\" لابن هشام، شيء عن نزاعهم في عدد أصحاب الكهف.\nوفد ذكر ما ذكره المصنف: الواحدي في \"الوسيط\" ٣/ ١٤١، والبغوي في \"معالم التنزيل\" ٥/ ١٦١، والخازن في \"لباب التأويل\" ٣/ ١٦١، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٨٢ وروى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٤، عن السدي: ﴿سَيَقُولُونَ ثَلَاثَةٌ﴾. قال: اليهود ﴿وَيَقُولُونَ خَمْسَةٌ﴾ قال: النصارى.\nوفي غير الأصل بعد هذا الموضع زيادة هي: بعد ما حكى قول النصارى.\n(٢) هذا قول قتادة، رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٣٣٦، ومن طريقه الطبري في \"جامع البيان\" ١٥/ ٢٢٦، قال: قذفًا بالغيب، ورواه أيضًا الطبري، من طريق سعيد عن قتادة.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٤ عنه، وانظر: \"تفسير القرآن العظيم\" لابن كثير ٩/ ١٢١ \"الوسيط\" للواحدي ٣/ ١٤٢، \"معالم التنزيل\" للبغوي ٥/ ١٦١، \"زاد المسير\" لابن الجوزي ٥/ ٨٦، وهذا التفسير على مقتضى اللغة.\nكما ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٣٩٨، قال: والرجم ما لم تستيقنه. وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٦)، قال: ظنًّا غير يقين. =","vol":"17","page":85},{"text":"وأجعل منِّي الحقَّ غيْبًا مُرجّمًا (١).\n﴿وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ﴾ قال بعضهم: هذِه الواو واو الثمان (٢). وذلك أن العرب تقول: واحد اثنين (٣) ثلاثة أربعة خمسة ستة سبعة وثمانية؛ لأن العقد كان عندهم سبعة، كما هو اليوم عندنا عشرة، ونظيره قوله تعالى: ﴿التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ\n_________\n= وذكره الزجاج في \"معاني القرآن\" ٣/ ٢٧٧، قال: أي ظنًا وتخرصًا.\nوانظر: \"لسان العرب\" لابن منظور ١٢/ ٢٢٨، \"مختار الصحاح\" للرازي (ص ٢٣٦) (رجم).\n(١) لم يذكر هذا الشطر إلا الطبري في \"جامع البيان\" ١٥/ ٢٢٦، وعامة من تكلم عن \"رجمًا\" أورد بيت زهير:\nوما الحرب إلا ما علمتم وذقتمو ... وما هو عنها بالحديث المرجّم\n(٢) انظر: \"معاني الحروف\" للرماني (ص ٦٤)، \"مغني اللبيب\" لابن هشام ٢/ ٣٦٢، \"معجم علوم اللغة العربية\" (ص ٤٣٨).\nوقد ذكر الرماني: أن هذا قول بعض المفسرين، وأن علي بن عيسى -هو الربعي الشيرازي تلميذ أبي على الفارسي، المتوفى سنة ٤٢٠ هـ- يصحح هذا القول.\nوذكر أيضًا أن قوله تعالى ﴿التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ﴾ مما يؤنس به لهذا القول.\nوقال ابن هشام: واو الثانية ذكرها جماعة من الأدباء كالحريري، ومن النحويين الضعفاء كابن خالويه، ومن المفسرين كالثعلبي، وزعموا .. ثم ذكر الآيات التي استدلوا بها على قولهم، لكنه لم يرتض قولهم، وفند أدلتهم. \"مغني اللبيب\" لابن هشام ٢/ ٣٦٢ - ٣٦٤. كما رده أبو نصر القشيري، وقال: ومثل هذا الكلام تحكم .. ثم هو منقوض بقوله تعالى: ﴿الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ﴾ [الحشر: ٢٣].\n(٣) في غير الأصل اثنان.","vol":"17","page":86},{"text":"الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ﴾ (١) وقوله: في صفة أهل الجنّة ﴿حَتَّى إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا﴾ (٢) (٣).\nوقوله لأزواج النبي - ﷺ -: ﴿ثَيِّبَاتٍ وَأَبْكَارًا﴾ (٤) (٥).\nوقال بعضهم (٦): هذِه واو الحكم والتحقيق، كان الله تعالى حكى اختلافهم فتم الكلام عند قوله: ﴿وَيَقُولُونَ سَبْعَةٌ﴾، ثم حكى (٧) أن ثامنهم كلبهم، والثامن لا يكون إلا بعد السبع، فهذا تحقيق قول\n_________\n(١) التوبة: ١١٢.\n(٢) الزمر: ٧٣.\n(٣) يقول ابن هشام ردًّا على الاستدلال بهذِه الآية: لواو الثانية ما يلي: لو كان لواو الثانية حقيقة لم تكن الآية منها، إذ ليس فيها ذكر عدد البتة، وإنما فيها ذكر الأبواب، وهي جمع لا يدل على عدد خاص، ثم الواو ليست داخلة عليه، بل على جملة هو فيها. \"مغني اللبيب\" لابن هشام ٢/ ٣٦٣.\n(٤) التحريم: ٥.\n(٥) رد ابن هشام بقوله: ذكرها القاضي الفاضل، وتبجح باستخراجها، وقد سبقه إلى ذكرها الثعلبي، والصواب أن هذِه الواو وقعت بين صفتين هما تقسيم لمن آشتمل على جميع الصفات السابقة، فلا يصح إسقاطها، إذ لا تجتمع الثيوبة والبكارة، وواو الثانية عند القائل بها صالحة للسقوط، \"مغني اللبيب، ٢/ ٣٦٤.\nوانظر عن واو الثانية في كتب المفسرين ما يلي: \"المحرر الوجيز\" لابن عطية ١٠/ ٣٨٥، \"زاد المسير\" لابن الجوزي ٥/ ٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٨٣، \"معالم التنزيل\" للبغوي ٥/ ١٦١.\n(٦) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٧ قولًا ثانيًا. وذكره ابن الجوزي في \"زاد المسير\" ٥/ ٨٧. وذكر أنَّه مذهب مقاتل بن سليمان وليس هو في \"تفسيره\".\n(٧) في (ب) حكم.","vol":"17","page":87},{"text":"المسلمين (١).\n﴿قُلْ رَبِّي أَعْلَمُ بِعِدَّتِهِمْ﴾ بعددهم (٢) ﴿مَا يَعْلَمُهُمْ إِلَّا قَلِيلٌ﴾.\nقال قتادة: قليل من الناس (٣).\nوقال عطاء: يعني بالقليل أهل الكتاب (٤).\n[١٧٧٣] أخبرنا أبو علي الحسين بن محمد بن إبراهيم الأصفهاني (٥)، قال: حدثنا أبو عبد الله محمد بن محمد بن عبيد الله\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٥/ ٨٧.\nواختار ابن عطية في \"المحرر الوجيز\" ٣/ ٥٠٨: أنها واو عطف، دخلت في آخر إخبار عن عددهم، لتفصل أمرهم، وتدل على أن هذِه نهاية ما قيل ولو سقطت لصح الكلام، وذكر أن هذِه طريق النحويين فيها. وتبعه على ذلك القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٨٢.\nوعند الزجاج أن دخولها وخروجها واحد، \"معاني القرآن\" ٥/ ٢٧٧.\n(٢) \"الوسيط\" للواحدي ٣/ ١٤٢، \"معالم التنزيل\" للبغوي ٥/ ١٦٢، \"زاد المسير\" لابن الجوزي ٥/ ٨٩.\n(٣) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٢٦.\n(٤) هذا القول رواه الطبري، عن ابن عباس ﵄، من طريق عطاء الخراساني عنه \"جامع البيان\" ١٥/ ٢٢٦.\n(٥) الحسين بن محمد بن إبراهيم بن شريك، أبو علي، الأصبهاني، الطبيب، سمع محمد بن عمر الجورجيري، وأحمد بن محمد البناني، وروى عنه أبو بكر المعدل، وأبو نعيم وذكر أبو نعيم أنَّه توفي سنة ٣٨٦ هـ أو ٣٨٥ هـ، وذكره الذهبي في وفيات سنة ٣٨٩ هـ لكنه ذكره أيضًا بعد وفيات ٣٩٠ هـ وكأنه يراه شخصًا آخر. وقال عنه: الغسّال، وقال: ذكره ابن نقطة ا. هـ. ولم أجده في رسم الغَسّال من تكملة الإكمال لابن نقطة، لكنه ذكره في رسم العسّال بالعين، فالظاهر أنَّه شخص واحد، وأن الغسّال- بالغين- خطأ في مطبوعة تاريخ الإسلام. =","vol":"17","page":88},{"text":"الجرجاني (١) قال: أخبرنا أبو عبد الله محمد بن المسيب الأرغياني (٢) قال: حدثنا محمد بن النعمان بن شبل الباهلي (٣) قال: حدثنا يحيى بن أبي روق (٤)، عن أبيه (٥)، عن الضحاك (٦)، عن ابن\n_________\n= \"ذكر أخبار أصبهان\" لأبي نعيم ١/ ٢٨٥، \"تكملة الإكمال\" لابن نقطة ٤/ ٣١٨، \"تاريخ الإسلام\" للذهبي (ص ١٣٢، ٤٦٨).\n(١) إمام محدث، حجة.\n(٢) حافظ، صدوق.\n(٣) محمد بن محمد بن النعمان بن شبل الباهلي مولاهم البصري، ترجم له الحافظ في \"تهذيب التهذيب\" ٩/ ٤٩٣، ٩/ ٤٣٣ موضعين في محمد بن النعمان، وفي محمد بن محمد بن النعمان، وقال في هذا الموضع: ومنهم من ينسبه إلى جده، وذكر أنَّه روى عن مالك، وعطاف بن خالد وفضيل بن عياض، وقال: روى عنه أبو ورق أحمد بن محمد الهزاني. وذكر الذهبي في \"ديوان الضعفاء\"، أن المترجم له روى عن جده. ا. هـ.\nوقد ضعفه الدارقطني جدًّا، وقال الحافظ في \"التقريب\": متروك. وقد ذكره تمييزًا.\nلكن الحديث رواه -كما سيأتي- الطبراني والعقيلي عن محمد بن محمد بن النعمان بن شبل عن أبيه فقد تكون الثرجمة لاثنين، والله أعلم.\n\"تهذيب التهذيب\" لابن حجر ٩/ ٤٣٣ - ٤٩٣، \"تقريب التهذيب\" لابن حجر (ص ٨٩٤)، \"ميزان الاعتدال\" للذهبي ٤/ ٢٦، \"ديوان الضعفاء والمتروكين\" للذهبي (ص ٣٧٣).\n(٤) يحيى بن أبي روق عطية بن الحارث، الهمداني، روى عن أبيه، وعنه: عبد الله بن محمد بن علي بن نفيل، ومحمد بن عمران بن أبي ليلى، وأبو عمر الدوري، قال ابن معين: ليس بثقة وقال أبو داود: ليس بشيء.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٨٠، \"ميزان الاعتدال\" للذهبي ٤/ ٣٧٤.\n(٥) أبو روق الهمداني الكوفي، عطية بن الحارث، صدوق.\n(٦) وهو ابن مزاحم الهلالي، وهو صدوق، كثير الإرسال.","vol":"17","page":89},{"text":"عباس - ﵄ - في قوله تعالى: ﴿مَا يَعْلَمُهُمْ إِلَّا قَلِيلٌ﴾ قال: أنا من أولئك القليل، وهم مكلمينا وتمليخا ومرطوس ونبيونس وسارييونس وذوانوس وكفيشططوس وهو الراعي، والكلب اسمه قطمير، كلب أغر فوق القَلَطِي ودون الكُرْدي (١).\n_________\n(١) [١٧٧٣] الحكم على الإسناد:\nضعيف جدًّا.\nففيه: محمد بن محمد بن النعمان بن شبل، ضعيف جدًّا، وقال عنه الحافظ: متروك، وفيه: يحيى بن أبي روق ليس بثقة.\nالتخريج:\nالأثر بكامله رواه الواحدي في \"الوسيط\" ٣/ ١٤٢ عن ابن حمشاذ عن أبي منصور المذكر عن محمد بن المسيب الأرغياني بسنده.\nوأما قوله: (أنا من أولئك القليل، سبعة وثامنهم كلبهم) دون ذكر الأسماء، واسم الكلب فقد رواه كل من: الطبري من طريق عكرمة عنه، وطريق قتادة عنه، وطريق ابن جريج عنه في \"جامع البيان\" ١٥/ ٢٢٦.\nوأخرجه عبد الرازق عن معمر عن قتادة قال: كان ابن عباس يقول: .. فذكره في \"تفسير القرآن\" ١/ ٣٣٧. ومن طريقه أخرجه الطبري، وأخرجه أحمد في \"فضائل الصحابة\" ٢/ ١٠٦٧ من طريق عكرمة، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٤، وانظر: \"الفتح السماوي\" للمناوي ٢/ ٧٩٣.\nوالواحدي في \"الوسيط\" ٣/ ١٤٣، من طريق جبير عن الضحاك، عن ابن عباس ﵄، قد رووه بطرق فيها ضعف، لكنها حسنة بمجموع طرقها.\nوقد قال الإمام ابن كثير ﵀ لما ذكر بعض طرقه في \"تفسير القرآن العظيم\" ٩/ ١٢١: فهذِه أسانيد صحيحة إلى ابن عباس، أنهم كانوا سبعة.\nكما أخرجه الطبراني في \"المعجم الأوسط\" ٦/ ١٧٥ (٦١١٣) عن محمد بن محمد بن النعمان بن شبل وكناه أبا شبيل عن أبيه عن يحيى عن أبيه عن الضحاك عن ابن عباس.\nوقال الطبراني: لم يرو هذا الحديث عن أبي روق إلا ابنه يحيى. =","vol":"17","page":90},{"text":"قال محمد بن المسيب: القلطي: كلب صيني (١).\nوقال: ما بقي بنيسابور (٢) محدث إلا كتب عني هذا الحديث إلا من لم يقدر له.\nقال: وكتب أبو عمرو الحيري عني (٣).\n_________\n= ورواه العقيلي في \"الضعفاء\" ٤/ ٤٢٢ عن محمد بن محمد بن النعمان عن أبيه، به.\nوقال: أما الكلام الأول: أنا من أولئك القليل. فصحيح عن ابن عباس ﵄ وأسماؤهم هذِه فليست بمحفوظة عن ابن عباس .. وفد قال السيوطي ﵀ في \"الدر المنثور\" ٥/ ٣٩٣: أن الطبراني أخرجه في الأوسط بسند صحيح.\nوكذا قال المناوي في \"الفتح السماوي\" ٢/ ٧٩٣ لكن هذِه الطريق ليست صحيحة كما مرَّ.\nوقد قال الهيثمي في \"مجمع الزوائد\" ٧/ ٥٣ عن الحديث: وفيه يحيى بن أبي روق وهو ضعيف.\nفلعل محمد بن محمد رواه عن أبيه إن كانت الترجمة لاثنين فشاركه بذلك المصنف والواحدي والله أعلم.\n(١) القَلَطي: القصير جدًا، وهو: المجتمع من الناس، والسنانير، والكلاب. \"لسان العرب\" لابن منظور ٧/ ٣٨٥ (قلط).\n(٢) نيسابور إحدى مدن خراسان وخراسان بلاد واسعة تقع اليوم في إيران، وقد فتح المسلمون نيسابور في عهد عثمان - ﵁ - سنة ٣١ هـ.\nوينسب إليها أئمة وعلماء لا يحصون وللحاكم كتاب في تاريخها مفقود. \"معجم البلدان\" لياقوت ٥/ ٣٣١، \"الأماكن\" للحازمي ٢/ ٩٠٧\n(٣) قال الواحدي بعدما روى هذا الحديث في \"الوسيط\" ٣/ ١٤٣: وصدق ابن المسيب، فقد رأيت في تفسير أبي عمرو الحيري، هذا الحديث مرويًا عن ابن المسيب.","vol":"17","page":91},{"text":"قوله ﷿: ﴿فَلَا تُمَارِ فِيهِمْ﴾ أي: في عدتهم وشأنهم (١) ﴿إِلَّا مِرَاءً ظَاهِرًا﴾ وهو ما قص الله (٢) عليه في كتابه من خبرهم، يقول: حسبك ما قصصت عليك فلا تمار فيهم (٣) ﴿وَلَا تَسْتَفْتِ فِيهِمْ مِنْهُمْ أَحَدًا﴾ من أهل الكتاب (٤).\n_________\n(١) قال الطبري ﵀ في \"جامع البيان\" ١٥/ ٢٢٧ عند قوله ﴿فَلَا تُمَارِ فِيهِمْ﴾: يعني في عدة أهل الكهف، وحذفت العدة اكتفاء بذكرهم فيها لمعرفة السامعين بالمراد.\nونسب هذا القول -أي في عدتهم- إلى ابن زيد ورواه عنه.\n(٢) من (ب).\n(٣) هذا نص قول ابن عباس - ﵄ - رواه الطبري في \"جامع البيان\" ١٥/ ٢٢٧ وقول الضحاك، كما رواه الطبري \"جامع البيان\" ١٥/ ٢٢٧ وقول قتادة، أيضًا، رواه الطبري في \"جامع البيان\" ١٥/ ٢٢٧، وعبد الرازق في \"تفسير القرآن\" ١/ ٣٣٧.\nوابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٤.\n(٤) وهذا قول ابن عباس بها وقتادة ﵀، رواه عنهما الطبري في \"جامع البيان\" ١٥/ ٢٢٨.\nورواه ابن أبي حاتم عن ابن عباس - ﵄ - في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٥، رواه عن مجاهد الطبري في \"جامع البيان\" ١٥٢٢٨.\nوانظر: \"الوسيط\" للواحدي ٣/ ١٤٣، \"معالم التنزيل\" للبغوي ٥/ ١٦٢، \"زاد المسير\" لابن الجوزي ٥/ ٨٩. =","vol":"17","page":92},{"text":"<span data-type=\"title\" id=toc-2543>٢٣ </span>- قوله ﷿: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا (٢٣)﴾\n\n<span data-type=\"title\" id=toc-2544>٢٤ </span>- ﴿إِلَّا أَنْ يَشَاءَ اللَّهُ﴾\nقال ابن عباس - ﵄ -: يعني إذا عزمت على أن تفعل غدًا شيئًا أو تحلف على شيء أنت فاعله غدًا فقل: إن شاء الله، فإن نسيت الاستثناء ثم ذكرته فقله ولو بعد سنة (١).\nوهذا تأديب من الله ﷿ لنبيه - ﷺ -: حين سئل عن المسائل الثلاث (٢) أصحاب الكهف، والروح، وذي القرنين، فوعدهم أن يجيبهم عنهن غدًا ولم يستثن (٣).\n_________\n= وقال الفراء: أنه نهى عن سؤال وفد نجران: عن عدد أهل الكهف، \"معاني القرآن\" ٢/ ١٣٨.\n(١) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٢٩، والحاكم في \"المستدرك\" ٤/ ٣٣٦، والطبراني في \"المعجم الكبير\" ١١/ ٦٨، \"المعجم الأوسط\" ١/ ٤٤ (١١٩) والبيهقي في \"السنن الكبرى\" ١٠/ ٤٨ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٥.\nوانظر: \"الوسيط\" للواحدي، ونسبه لسعيد بن جبير ٣/ ١٤٣.\n\"لباب التأويل\" للخازن ٣/ ١٦١، \"معالم التنزيل\" للبغوي ٥/ ١٦٢.\n(٢) في (ز): الثلاثة.\n(٣) هذا نص كلام الطبري في \"جامع البيان\" ١٥/ ٢٢٨.\nونص الحديث: قالت اليهود لقريش: سلوه عن الروح، وأصحاب الكهف، وذي القرنين فسألوه، فقال: \"ائتوني غدًا أخبركم\"، ولم يستثن، فأبطأ عليه الوحي بضعة عشر يومًا، حتى شق عليه، وكذبته قريش.\nوقد أخرجه ابن المنذر عن مجاهد ﵀ عزاه له السيوطي في \"الدر المنثور\" ٤/ ٣٩٤، بأطول من هذا، وعزاه له أيضًا المناوي في \"الفتح السماوي\" ٢/ ٧٩٤. =","vol":"17","page":93},{"text":"[١٧٧٤] أخبرني ابن فنجويه (١) قال: حدثنا موسى بن محمَّد بن علي (٢)، قال: حدثنا عبد الله بن محمَّد بن سنان (٣) قال: حدثنا مسلم ابن إبراهيم (٤) قال:\n_________\n= ورواه ابن إسحاق في \"السيرة\" قال حدثني بعض أهل العلم عن سعيد وعن عكرمة عن ابن عباس - ﵄ -، وساق خبرًا طويلًا، خلاصته سؤال قريش الرسول - ﷺ - عن هذِه المسائل الثلاث، \"السيرة النبوية\" لابن هشام ١/ ٢٩٥، ٣٠١.\nورواه البيهقي في \"دلائل النبوة\" ٢/ ٢٦٩ - ٢٧٥ من طريق ابن إسحاق، لكنه قال فيه: حدثني رجل من أهل مكة.\nوانظر: \"الكاف الشاف\" لابن حجر (ص ١٠٢).\nوقال ابن حجر ﵀ في \"الكاف الشاف\" (ملحق بالمجلد الرابع من الكشاف ص ١٠٢) أخرجه ابن هشام في \"السيرة النبوية\" عن زياد عن ابن إسحاق (وقع في المطبوعة أبي إسحاق) وكذا أخرجه البيهقي في \"دلائل النبوة\" من طريقه، والحديث ضعيف لجهالة شيخ ابن إسحاق ﵀.\nوقال البيهقي لما أورد الرواية المذكورة: كذا في الرواية أنهم سألوه عن الروح أيضًا، وحديث ابن مسعود، يدل على أن سؤال اليهود عن الروح، ونزول الآية فيه كان بالمدينة، والله أعلم.\nقلت: يعني بحديث ابن مسعود، حديثه الذي رواه البخاري كتاب الاعتصام، باب: ما يكره من كثرة السؤال، وتكلف ما لا يعنيه (٧٢٩٧) ومسلم كتاب صفة الجنة والنار، باب: سؤال اليهود النبي - ﷺ - عن الروح .. (٢٧٩٤)، قال: بينما أنا أمشي مع النبي - ﷺ - في حرث، وهو متكئ على عسيب، إذ مر بنفر من اليهود فقال بعضهم لبعض: سلوه عن الروح .. الحديث.\n(١) صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) متروك، وكان يضع الحديث.\n(٤) أبو عمرو، الأزدي، الفراهيدي، مولاهم، البصري ثقة مأمون.","vol":"17","page":94},{"text":"حدثنا المعارك بن عباد (١) (٢) القيسي (٣) قال: حدثنا عبد الله بن سعيد المقبري (٤)، عن أبيه (٥) عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"لا يتم إيمان العبد حتى يستثني في كل كلامه\" (٦).\n_________\n(١) في الأصل: المعاذل بن عباد، وفي (ب): المبارك عن عباد، والتصحيح من (ز) ومصا در الترجمة.\n(٢) معارك بن عباد، ويقال ابن عبد الله، العبدي، البصري، روى عن عبد الله بن سعيد المقبري وعبد الله بن الفضل الهاشمي، وعنه: عبد الصمد بن عبد الوارث وقرة بن حبيب، ومسلم بن إبراهيم. قال الإمام أحمد: لا أعرفه، وقال أبو زرعة: واهي الحديث، وقال أبو حاتم: أحاديثه منكرة، وقال الدارقطني: ضعيف، وكذا قال الحافظ ابن حجر، وقال الذهبي: ضعفه غير واحد. وقد أخرج له الترمذي.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١، \"ميزان الاعتدال\" للذهبي ٤/ ١٣٣، \"ديوان الضعفاء والمتروكين\" للذهبي (ص ٣٩١)، \"تقريب التهذيب\" لابن حجر (ص ٩٥٣)، \"الكامل\" لابن عدي ٦/ ٤٥١، \"الضعفاء\" للعقيلي ٤/ ٢٥٥.\n(٣) في (ب) العنسي، وفي مصادر الترجمة: العبدي إلا ابن عدي والمقريزي في مختصر \"الكامل\" (ص ٧٤٨) فقال: القيسي، وكذا قال الذهبي عندما ساق سنده لهذا الحديث في \"الميزان\" ٤/ ١٣٣.\nوقد تصح النسبتان إن كان منسوبًا لعبد القيس فيصح العبدي، والقيسي، والله أعلم.\n(٤) متروك.\n(٥) سعيد بن أبي سعيد، كيسان، الليثي مولاهم، المقبري، المدني، ثقة.\n(٦) [١٧٧٤] الحكم على الإسناد:\nموضوع.\nالتخريج:\nأخرجه العقيلي في \"الضعفاء\" ٤/ ٢٥٥ من طريق حجاج بن نصير عن معارك، =","vol":"17","page":95},{"text":"﴿وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ﴾ فاستثن، قال ابن عباس، ومجاهد وأبو العالية والحسن معناه: إذا نسيت الاستثناء ثم ذكرت فاستثن (١).\n_________\n= وقع فيه العيشي، ولعله بلفظ: \"من تمام إيمان العبد أن يستثني في كل حديثه\" وقال: لا يصح حديثه .. ولا يتابعه إلا من هو في عداده.\nورواه ابن عدي في \"الكامل\" ٦/ ٤٥١ قال: أخبرنا أبو يعلى حدثنا محمَّد بن أبي بكر حدثنا مسلم حدثنا المعارك، فذكره.\nوقال: بعد ما ساق له عدة أحاديث: وكل ذلك غير محفوظ.\nورواه ابن الجوزي في \"الموضوعات\" ١/ ١٩٧ - ١٩٨ (٢٨٤) بسنده إلى الحسن ابن سفيان بلفظ: \"من تمام .. أن يستثني\"، ثم قال: هذا حديث لا يصح.\nورواه الديلمي في \"مسند الفردوس\" كما في \"اللآلي المصنوعة\" ١/ ٤٢ من طريق داود بن المحبر -وهو وضَّاع- حدثنا معارك فذكره باللفظ الذي ذكره العقيلي.\nوقد أورد الحديث السيوطي في \"اللآلي المصنوعة\" ١/ ٤٢.\nوفرق بين الحديث الذي أورده ابن الجوزي، وبين الذي رواه الديلمي، وقال عن الذي رواه الديلمي، وأورده الذهبي في \"ميزان الاعتدال\": والآفة فيه من داود فإنه وضاع، وانظر: \"النكت البديعات على الموضوعات\" للذهبي (ص ٣٧)، والحديث ذكره الشوكاني في \"الفوائد المجموعة\" (ص ٤٥٣) وقال: موضوع، وملا على قاري في \"الأسرار المرفوعة\" (ص ١٥٠) وقال: منكر.\nوابن عراق في \"تنزيه الشريعة\" ١/ ١٥٢، والعجلوني في \"كشف الخفاء\" ١/ ٢٥٣.\n(١) مضى تخريج قول ابن عباس - ﵄ -.\nوأما قول مجاهد فقد نسبه له ابن الجوزي في \"زاد المسير\" ٥/ ٩٠.\nوانظر \"معالم التنزيل\" ٥/ ١٦٢.\nوأما قول أبي العالية، فقد رواه الطبري في \"جامع البيان\" ١٥/ ٢٢٩.\nوأما قول الحسن، فقد رواه أيضًا الطبري في \"جامع البيان\" ١٥/ ٢٢٩.\nوالبيهقي في \"الأسماء والصفات\" (ص ٢١٩)، وذكره في \"الدر المنثور\" للسيوطي ٤/ ٣٩٥.","vol":"17","page":96},{"text":"وقال عكرمة: معناه: واذكر ربك إذا غضبت (١) (٢).\n[١٧٧٥] حدثنا الحسين بن محمَّد بن الحسين (٣)، ثنا محمَّد بن حبان (٤) بن أحمد (٥)، قال: حدثنا محمَّد بن عثمان العقبي (٦)، قال: حدثنا إسحاق بن زكريا البناني (٧)، قال: حدثنا عبد الصمد بن حسان (٨)،\n_________\n(١) في (ز): عصيت.\n(٢) رواه الطبري في \"جامع البيان\" ١٥/ ٢٢٩، لكن وقع في المطبوعة: إذا عصيت، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٥.\nوانظر \"زاد المسير\" لابن الجوزي ٥/ ٨٩، وقال: قال ابن الأنباري: وليس ببعيد؛ لأن الغضب ينتج النسيان.\n(٣) وابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) في الأصل: حبان، دون نقط على الباء، وفي النسختين الأخريتين: حيان، بالياء. والتصحيح من المصادر.\n(٥) محمَّد بن حبان بن أحمد بن حبان، أبو حاتم، الدارمي، التميمي، البستي، الإمام العلامة الحافظ، المجود، صاحب الأنواع والتقاسيم، والثقات وغيرها من المصنفات الكثيرة جدًا، ولد سنة بضع وسبعين ومائتين، وسمع من جمع غفير ورحل إلى بلاد كثيرة، وممن سمع عليه أبو خليفة الجمحي، وزكريا الساجي، والنسائي وابن خزيمة، وغيرهم، وعنه: الحاكم وأبو عبد الله بن منده، وأبو الحسن الزوزني، وغيرهم .. توفي سنة ٣٥٤ هـ.\n\"سير أعلام النبلاء\" للذهبي ١٦/ ٩٢، \"ميزان الاعتدال\" للذهبي ٣/ ٥٠٦، \"تذكرة الحفاظ\" للذهبي ٣/ ٩٢٠، \"الوافي بالوفيات\" للصفدي ٢/ ٣١٧.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) لم أجد إلا عبد الصمد بن حسان المروروذي المتوفى سنة ٢١١ هـ وقد ترجم له ابن حبان في \"الثقات\" ٨/ ٤١٥ وغيره، والذي ذكره المصنف هنا يحدث عن =","vol":"17","page":97},{"text":"قال: حدثنا وهب (١) قال: مكتوب في الإنجيل يا ابن آدم، أذكرني حين تغضب، أذكرك حين أغضب، فلا أمحقك فيمن أمحق، وإذا ظُلمت فلا تنتصر، فإن نصرتي (٢) لك خير من نصرتك لنفسك (٣).\nوقال الضحاك والسدي: هذا في الصلاة (٤)، لقوله - ﷺ -: \"من نسي صلاة أو نام عنها فليصلها إذا ذكرهها\" (٥).\nوقال أهل الإشارة (٦)، معناه: واذكر ربك إذا نسيت غيره (٧)، لأن ذكر الله إنما يتحقق بعد نسيان غيره.\n_________\n= وهب ووهب توفي سنة ١١٦ هـ فيبعد أن يحدث عنه المروروذي إلا إذا كان معمرًا.\n(١) وهب بن منبه، أبو عبد الله الأبناوي، ثقة.\n(٢) في (ب) نصري.\n(٣) [١٧٧٥] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nلم أجد هذا الأثر عند غير المصنف.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ١٦٣، \"لباب التأويل\" للخازن ٣/ ١٦١ ذكره ولم ينسبه لأحد.\n(٥) رواه البخاري في المواقيت باب: من نسي صلاة فليصل إذا ذكرها (٥٩٧) دون لفظ: أو نام عنها، وزاد: \"لا كفارة لها إلا ذلك\"، ومسلم في المساجد، باب: قضاء الصلاة الفائتة، واستحباب تعجيل قضائها (٦٨٤).\n(٦) أي: الصوفية.\n(٧) المراد كما توضحه باقي العبارة: أن ذكر الله يتحقق مع نسيان غيره، والانصراف بالكلية لله.","vol":"17","page":98},{"text":"يؤيده قول ذي النون المصري (١): من ذكر الله ذكرًا على الحقيقة نسي في جنب ذكره كل شيء، فإذا نسي في جنب ذكره كل شيء حفظ الله له كل شيء، وكان الله (٢) له عوضًا من ذلك (٣).\nوقيل معناه: واذكر ربك إذا تركت ذكره (٤)، والنسيان هو الترك (٥).\n﴿وَقُلْ عَسَى أَنْ يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَذَا رَشَدًا﴾ أي: يثبتني على طريق\n_________\n(١) ذو النون المصري، واسمه: ثوبان بن إبراهيم، وقيل: فيض بن أحمد، وقيل فيض بن إبراهيم أبو الفيض النوبي، الإخميمي، روى عن مالك، والليث، وابن لهيعة وفُضيل بن عياض.\nوعنه: الجنيد، ورضوان ابن محيميد، ومقدام بن داود وغيرهم ولد في أواخر أيام المنصور.\nقال ابن يونس: كان عالمًا، فصيحا، حكيمًا.\nوقال الدارقطني: روى أحاديث عن مالك فيها نظر.\nوهو من أشهر الزهاد له تراجم واسعة في كتب الصوفية.\n\"طبقات الصوفية\" للسلمي (ص ١٥)، \"الطبقات الكبرى\" للشعراني ١/ ٥٩، \"الكواكب الدرية\" للمناوي ١/ ٢٢٣، \"حلية الأولياء\" لأبي نعيم ٩/ ٣٣١، \"سير أعلام النبلاء\" للذهبي ١١/ ٥٣٢، \"ميزان الاعتدال\" للذهبي ٢/ ٣٣.\n(٢) من (ب).\n(٣) في (ب)، (ز) من كل شيء. ولم أجد قوله.\n(٤) هذا ما رجحه الطبري، فقال: وأولى القولين في ذلك بالصواب، قول من قال معناه: واذكر ربك إذا تركت ذكره؛ لأن أحد معاني النسيان في كلام العرب الترك. \"جامع البيان\" ١٥/ ٢٢٩.\n(٥) قال ابن فارس: النون والسين والياء أصلان صحيحان، يدل أحدهما على إغفال الشيء والثاني على ترك شيء. \"معجم مقاييس اللغة\" ٥/ ٤٢١ (نسي).\nوانظر: \"لسان العرب\" لابن منظور ١٥/ ٣٢٢ وما بعدها (نسي).","vol":"17","page":99},{"text":"هو أقرب إليه وأرشد (١).\nوقيل معناه: لعل الله أن يهديني فيسددني لأقرب مما وعدتكم وأخبرتكم أنه سيكون إن هو شاء (٢).\nوقيل: إن الله تعالى أمره أن يذكره إذا نسي شيئًا، وليسأله أن يذكره فيتذكر، أو يهديه لما هو خير له من أن يذكر (٣) ما نسيه (٤).\nويقال: هو أن القوم لما سألوه عن قصة أصحاب الكهف على وجه العناد أمره الله ﷿ أن يخبرهم أن الله تعالى سيؤتيه من الحجج والبيان على صحة نبوته وما دعاهم إليه من الحق وأدل لهم على ما سألوه، ثم إنه تعالى فعل به ذلك حين آتاه من علم غيوب المرسلين وخبرهم ما كان أوضح في الحجة وأقرب إلى الرشد من خبر أصحاب الكهف (٥).\nوقال بعضهم: هذا شيء أُمر أن يقوله مع قوله: إن شاء الله إذا ذكر\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ١٦٤، \"لباب التأويل\" للخازن ٣/ ١٦١.\n(٢) \"لباب التأويل\" للخازن ٣/ ١٦١، وهذا القول قريب من قول الزجاج الذي سيأتي.\nوقد ذكر هذا القول أيضًا الطبري في \"جامع البيان\" ١٥/ ٢٣٠.\n(٣) في (ب)، (ز): كل شيء.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ١٦٤، \"الباب التأويل\" للخازن ٣/ ١٦١.\n(٥) هذا اختيار الزجاج في \"معاني القرآن\" ٣/ ٢٧٨.\nوانظر: \"معالم التنزيل، للبغوي ٥/ ١٦٤، \"زاد المسير\" لابن الجوزي ٥/ ٩٠، \"الوسيط\" للواحدي ٣/ ١٤٣.","vol":"17","page":100},{"text":"الاستثناء بعد ما نسيه، فإذا نسي الإنسان إن شاء الله فتوبته من ذلك وكفارته أن يقول: عسى أن يهدني ربي لأقرب من هذا رشدا (١).\n\n<span data-type=\"title\" id=toc-2545>٢٥ </span>- قوله ﷿: ﴿وَلَبِثُوا﴾\nيعني: أصحاب الكهف ﴿فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا﴾ قال بعضهم (٢): هذا خبر عن أهل الكتاب أنهم قالوا ذلك، وقالوا: لو كان خبرًا من عند الله (٣) عن قدر لبثهم في الكهف لم يكن لقوله: ﴿قُلِ\n_________\n(١) أخرج البيهقي من طريق المعتمر بن سليمان، سمعت أبا الحارث، عن رجل من أهل الكوفة كان يقرأ القرآن في الآية قال: إذا نسي الإنسان أن يقول إن شاء الله فتوبته من ذلك أن يقول (عسى أن يهديني ربي لأقرب من هذا رشدًا) \"الدر المنثور\" للسيوطي ٤/ ٣٩٥.\nورواه الطبري من طريق المعتمر، كما في \"جامع البيان\" ١٥/ ٢٣٠.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٦٤، \"لباب التأويل\" للخازن ٣/ ١٦٢.\n(٢) هذا قول ابن عباس - ﵄ -، كما رواه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٥.\nونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ٩١.\nوقول قتادة ﵀ رواه عنه الطبري، كما في \"جامع البيان\" ١٥/ ٢٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٦.\nوهو قول مطر الوراق، وسيأتي.\nونسبه ابن كثير أيضًا لمطرِّف بن عبد الله في \"تفسير القرآن العظيم\" لابن كثير ٩/ ١٢٦.\nوهذا القول ذكره الطبري، وذكر مستند القائلين به في \"جامع البيان\" ١٥/ ٢٣٠.\n(٣) في (ب): خبرًا عن الله، وفي (ز): من الله تعالى.","vol":"17","page":101},{"text":"اللَّهُ أَعْلَمُ بِمَا لَبِثُوا﴾ وجه مفهوم، وقد أعلم خاصة (١) خلقه لبثهم فيه.\nوهذا قول قتادة (٢)، يدل عليه قراءة ابن مسعود ﵁ (وقالوا لبثوا في كهفهم) (٣).\nوقال مطر الوراق في هذِه الآية: هذا شيء قالته اليهود فرد الله تعالى عليهم، وقال:\n\n<span data-type=\"title\" id=toc-2546>٢٦ </span>- ﴿قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا﴾ (٤).\nوقال آخرون (٥): هذا إخبار من الله ﷿ عن قدر لبثهم في الكهف، وقالوا: معنى قوله تعالى: ﴿قُلِ اللَّهُ أَعْلَمُ﴾ أن أهل الكتاب قالوا على عهد رسول الله - ﷺ -: إن الفتية من لدن دخلوا الكهف\n_________\n(١) من (ب).\n(٢) وهو قول ابن عباس، كما مضى، وقول مطر الوراق، كما سيأتي.\n(٣) روى قراءة ابن مسعود، عبد الرازق في \"تفسير القرآن\" ١/ ١٣٨، ومن طريقه الطبري في \"جامع البيان\" ١٥/ ٢٣٠.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٦ وقال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ١٢٦: ورواية قتادة قراءة ابن مسعود منقطعة ثم هي شاذة بالنسبة إلى قراءة الجمهور، فلا يحتج بها، والله أعلم.\n(٤) روى قوله الطبري في \"جامع البيان\" ١٥/ ٢٣١.\n(٥) هذا قول مجاهد، وعبد الله بن عبيد بن عمير، والضحاك بن مزاحم، كما روى ذلك عنهم، الطبري في \"جامع البيان\" ١٥/ ٢٣١.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٦، عن الضحاك ومجاهد.\nونسبه ابن الجوزي في \"زاد المسير\" ٥/ ٩١ أيضًا لابن زيد، ولكنه قال عبيد بن عمير، لا ابنه عبد الله.","vol":"17","page":102},{"text":"إلى يومنا هذا (١) ثلاثمائة وتسع سنين فرد الله تعالى ذلك (٢) عليهم وقال: ﴿قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا﴾ بعد أن قبض أرواحهم إلى يومنا هذا لا يعلم ذلك أحد غير الله تعالى، وغير من أعلمه الله تعالى ذلك (٣).\nوقال الكلبي: قالت نصارى أهل نجران: أما الثلاثمائة فقد عرفناها وأما التسع فلا علم لنا بها فنزلت: ﴿قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا﴾ (٤).\nواختلفوا في قوله: ﴿ثَلَاثَ مِائَةٍ سِنِينَ﴾ فقرأ أهل الكوفة (إلا عاصمًا) (٥) بغير تنوين (٦) (٧).\n_________\n(١) من (ب).\n(٢) ساقطة من الأصل.\n(٣) ذكره الطبري، ورجحه في \"جامع البيان\" ١٥/ ٢٣١، ورجحه البغوي في \"معالم التنزيل\" ٥/ ١٦٤، وابن كثير في \"تفسير القرآن العظيم\" ٩/ ١٢٥، والخازن في \"لباب التأويل\" ٣/ ١٦٢، والزجاج في \"معاني القرآن\" ٣/ ٢٧٩.\n(٤) \"لباب التأويل\" للخازن ٣/ ١٦٢.\n(٥) من (ز).\n(٦) في (ب) بعد قوله: أهل الكوفة كلام بمقدار سطرين ليس من سياق الكلام ويبدو أنه من سهو الناسخ. كما قال فيها: بالتنوين، وهو خطأ.\n(٧) هي قراءة الكسائي، وحمزة، انظر: \"السبعة\" لابن مجاهد (ص ٣٨٩ - ٣٩٠)، \"التيسير\" للداني (ص ١١٦)، \"التذكرة\" لابن غلبون ٢/ ٤١٣، \"جامع البيان\" للطبري ١٥/ ٢٣٢\nوهي قراءة خلف أيضًا، انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٠ وقراءة من لم ينون، هي على الإضافة، إضافة مائة إلى سنين، وذلك على وضع الجمع موضع الواحد في التمييز، كقوله: ﴿بِالْأَخْسَرِينَ أَعْمَالًا﴾.\nانظر: \"معاني القراءات\" للأزهري ٢/ ١٠٨، \"البيان في غريب إعراب القرآن\" لابن الأنباري ٢/ ١٠٦، \"الكشاف\" للزمخشري ٢/ ٣٨٧.","vol":"17","page":103},{"text":"(والباقون بالتنوين) (١)، بمعنى: ولبثوا في كهفهم سنين ثلاثمائة (٢).\nقال الضحاك ومقاتل: نزلت ﴿وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ﴾، فقالوا: أيامًا أو أشهرًا أو سنين؟ فنزلت ﴿سِنِينَ﴾، فلذلك قال: سنين، ولم يقل سنة (٣).\nقوله ﷿: ﴿لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ أَبْصِرْ بِهِ وَأَسْمِعْ﴾ يعني: ما أبصر الله كل موجود وأسمعه لكل مسموع (٤)، ﴿مَا لَهُمْ﴾ أي: لأهل\n_________\n(١) ساقط من (ب)، (ز). وفي (ب) ذكر الآية من قوله: ﴿وَازْدَادُوا تِسْعًا﴾.\n(٢) \"السبعة\" لابن مجاهد (ص ٣٨٩)، \"التيسير\" للداني (ص ١١٦)، \"التذكرة\" لابن غلبون ٢/ ٤١٣.\nومن قرأ بالتنوين، فله في سنين النصب والجر، فالنصب على البدل من ثلاث أو على أنه عطف بيان على ثلاث، والجر على البدل من مائة.\nانظر: \"البيان في غريب إعراب القرآن\" لابن الأنباري ٢/ ١٠٦، \"معاني القراءات\" للأزهري ٢/ ١٠٨.\nوما ذكره المصنف من أنه بمعنى: ولبثوا في كهفهم سنين ثلاثمائة، ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٣٩٨، والفراء في \"معاني القرآن\" ٢/ ١٣٨ وهي على هذا نصبت بالفعل لبثوا.\n(٣) نسبه ابن الجوزي للضحاك فقط، \"زاد المسير\" ٥/ ٩٢ وذكره دون نسبة البغوي في \"معالم التنزيل\" ٥/ ١٦٥.\n(٤) \"جامع البيان\" للطبري ١٥/ ٢٣٢ ورواه عن قتادة، وابن زيد.\nوذكر الزجاج أن العلماء أجمعت على أن معناه ما أسمعه وأبصره، أي على التعجب.\nانظر: \"معاني القرآن\" ٣/ ٢٨٠.\nلكن ذكر ابن الجوزي أن هناك قولًا آخر، وقال: ذكره ابن الأنباري، وهو: أنه في معنى الأمر، فالمعنى: أبصر لدين الله وأسمع. =","vol":"17","page":104},{"text":"السموات والأرض ﴿مِنْ دُونِهِ﴾ يعني: من دون الله ﴿مِنْ وَلِيٍّ﴾ ناصر ﴿وَلَا يُشْرِكُ﴾ (قرأ ابن عامر (ولا تشرك) بالتاء وجزم الكاف) (١) ﴿فِي حُكْمِهِ أَحَدًا﴾ من الأصنام وغيرها.\n\n<span data-type=\"title\" id=toc-2547>٢٧ </span>- قوله ﷿: ﴿وَاتْلُ﴾\nأي: واقرأ يا محمَّد ﴿مَا أُوحِيَ إِلَيْكَ مِنْ كِتَابِ رَبِّكَ﴾ يعني: القرآن واتبع ما فيه (٢).\n﴿لَا مُبَدِّلَ لِكَلِمَاتِهِ﴾ قال الكلبي: لا مغيّر للقرآن (٣).\n_________\n= انظر: \"زاد المسير\" لابن الجوزي ٥/ ٩٢ والقول الأول هو الذي ذكره الفراء في \"معاني القرآن\" ٢/ ١٣٩، والأخفش في \"معاني القرآن\" ٢/ ٣٩٥، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٦).\n(١) من (ز).\nوانظر: عن هذِه القراءات: \"السبعة\" لابن مجاهد (ص ٣٩٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٠.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٦٦، \"لباب التأويل\" للخازن ٣/ ١٦٢ وذكر ابن الجوزي في تفسير ﴿وَاتْلُ﴾ القولين وهما: واقرأ والثاني: بمعنى واتبع، \"زاد المسير\" ٥/ ٩٣.\nوقد ذكر الطبري القول الثاني فقال: واتبع يا محمَّد ما أنزل إليك من كتاب ربك .. \"جامع البيان\" ١٥/ ٢٣٣.\nوهو أيضًا قول الواحدي في \"الوسيط\" ٣/ ١٤٤.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ١٦٦ وأحال ابن الجوزي في \"زاد المسير\" ٥/ ٩٣ على قوله تعالى ﴿وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا لَا مُبَدِّلَ لِكَلِمَاتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ (١١٥)﴾ [الأنعام: ١١٥].\nوذكر عند تفسيره ﴿لَا مُبَدِّلَ لِكَلِمَاتِهِ﴾ ٣/ ٧٦ فيها قولين، الأول: لا يقدر =","vol":"17","page":105},{"text":"وقال محمَّد بن جرير: يعني: لا مغير لما أوعد بكلماته (١) أهل معصيته المخالفين لكتابه (٢).\n﴿وَلَنْ تَجِدَ﴾ أنت ﴿مِنْ دُونِهِ﴾ إن لم تتبع القرآن وخالفته ﴿مُلْتَحَدًا﴾ قال ابن عباس - ﵄ -: حرزًا (٣).\nوقال الحسن: مدخلًا (٤). وقيل: معدلا (٥).\n_________\n= المفترون على الزيادة فيها والنقصان منها، وهذا بمعنى الذي ذكره المصنف هنا، وهو التغيير، والثاني: لا خلف لمواعيده ولا مغير لحكمه، وهو قول الطبري، الآتي.\nوانظر أيضًا \"لباب التأويل\" للخازن ٣/ ١٦٢، \"تفسير القرآن العظيم\" لابن كثير ٩/ ١٢٦\n(١) في (ز) به.\n(٢) \"جامع البيان\" للطبري ١٥/ ٢٣٣ ونسبه الواحدي لابن عباس، فقال: قال ابن عباس لمواعيده. \"الوسيط\" ٣/ ١٤٤.\nوقال الزجاج: أي ما أخبر الله به، وما أمر به فلا مبدل له.\n\"معاني القرآن\" ٣/ ٢٨٠ وقال الواحدي: وعلى هذا يكون التقدير: لا مبدل الحاكم كلماته.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ١٦٦، \"لباب التأويل\" للخازن ٣/ ١٦٢ ذكره ولم ينسبه لأحد.\n(٤) لم أجده، لكن أخرج ابن الأنباري في الوقف عن ابن عباس تفسيره بذلك في سؤالات نافع بن الأزرق الخارجي، انظر: \"مسائل نافع بن الأزرق\" (ص ١٦٦) وفيه: المدخل في الأرض.\n(٥) هو قول الزجاج في \"معاني القرآن\" ٣/ ٢٨٠ وانظر: \"زاد المسير\" لابن الجوزي ٥/ ٩٣، وهو أيضًا قول أبي عبيدة، كما في \"مجاز القرآن\" ١/ ٣٩٨ وهو قول ابن قتيبة كما في \"تفسير غريب القرآن\" (ص ٢٦٦) وكذا فسره الطبري \"جامع البيان\" ١٥/ ٢٣٣.","vol":"17","page":106},{"text":"(وقيل: موئلا) (١).\nوقال مجاهد: ملجأ (٢) وأصله من الميل ومنه لحد القبر (٣).\n_________\n(١) ساقطة من الأصل، انظر: \"جامع البيان\" للطبري ١٥/ ٢٣٣ وهو مروي عن قتادة.\n(٢) رواه الطبري في \"جامع البيان\" ١٥/ ٢٣٣، وابن أبي حاتم عنه في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٦ وكذا رواه الطبري في \"جامع البيان\" ١٥/ ٢٣٣ عن قتادة.\n(٣) قال أبو عبيدة في \"مجاز القرآن\" ١/ ٣٩٨: واللحد منه والإلحاد.\nوقال ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٦): وهو من ألحدت ولحدت: إذا عدلت.\nوقال ابن منظور: اللحد: الشق الذي يكون في جانب القبر .. لأنه قد أميل عن وسطه إلى جانبه. وقال: والملتحد: الملجأ لأن اللاجئ يميل إليه.\n\"لسان العرب\" لابن منظور ٣/ ٣٨٨ و٣٨٩ (لحد).","vol":"17","page":107},{"text":"<span data-type=\"title\" id=toc-2548>٢٨ </span>- قوله ﷿: ﴿وَاصْبِرْ نَفْسَكَ﴾\nقال المفسرون (١): نزلت في عيينة بن حصن الفزاري وذلك أنه أتى النبي - ﷺ - قبل أن يسلم وعنده صهيب، وخباب، وعمار، وعامر (٢) بن فهيرة، ومهجع وسلمان الفارسي، وعلى سلمان - ﵁ - شملة (٣) وقد عرق فيها وبيده خوصة (٤) يشقها ثم ينسجها، فقال عيينة للنبي - ﷺ -: أما يؤذيك يا محمَّد ريح هؤلاء، فوالله لقد آذانا ريحهم ثم قال نحن سادات مضر (٥) وأشرافها فإن أسلمنا أسلم الناس وإن أبينا أبي\n_________\n(١) منهم الطبري في \"جامع البيان\" ١٥/ ٢٣٤ - ٢٣٧، والبغوي في \"معالم التنزيل\" ٥/ ١٦٦ والواحدي في \"الوسيط\" ٣/ ١٤٥، والخازن في \"لباب التأويل\" ٣/ ١٦٣ وابن الجوزي في \"زاد المسير\" ٥/ ٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٩٥.\n(٢) في (ب): عامر ميسرة.\n(٣) قال ابن فارس في \"معجم مقاييس اللغة\" ٣/ ٢١٥ (شمل): ومنه الشملة وهي كساء يؤتزر به.\nوفي \"لسان العرب\" لابن منظور ١١/ ٣٦٨ (شمل): والشملة كساء دون القطيفة يشتمل به.\n(٤) قال ابن فارس في \"معجم مقاييس اللغة\" ٢/ ٢٢٨ (خوص): والخوص: خوص النخلة دقيق ضامر.\nوقال ابن منظور في \"لسان العرب\" ٧/ ٣٢ (خوص): والخُوْص: ورق النخل، واحدته خوصة.\n(٥) مضر قبيلة من العرب، منسوبون إلى مضر بن نزار بن معد بن عدنان وإلى مضر تنسب قبائل كثيرة منها: قريش وتميم وأسد وهذيل وهوازن وسليم وغطفان التي منها عيينة وإلى مضر ينتسب الرسول - ﷺ -.\n\"جمهرة النسب\" للكلبي (ص ١٩).","vol":"17","page":108},{"text":"الناس، وما يمنعنا من اتباعك إلى هؤلاء فتح هؤلاء حتى نتبعك، واجعل (١) لنا مجلسًا ولهم مجلسًا (٢) (٣).\n_________\n(١) في (ب)، (ز) أو اجعل.\n(٢) أخرج الحديث الطبري في \"جامع البيان\" ١٥/ ٢٣٥ مختصرًا عن ابن جريج، ورواه كرواية المصنف هنا في ١٥/ ٢٣٦، من طريق سليمان بن عطاء من حديث سلمان الفارسي - ﵁ -، والواحدي في \"أسباب النزول\" (ص ٣٠٥ - ٣٠٦) من طريق سليمان أيضًا وفيه أن القصة عن المؤلفة قلوبهم وفيهم عيينة، والأقرع بن حابس التميمي، كما أخرج الحديث الواحدي، أيضًا في \"الوسيط\" ٣/ ١٤٥ من الطريق نفسها ورواه ابن مردويه، كما في \"الدر المنثور\" للسيوطي ٤/ ٣٩٦ وهذِه الطريق ضعيفة جدًا لأن مدار الحديث على سليمان بن عطاء القرشي الحراني، وهو منكر الحديث، كما في \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٣٣ \"تقريب التهذيب\" لابن حجر (ص ٤١١) ورواه عن خباب بن الأرت - ﵁ -: ابن ماجه كتاب الزهد، باب: مجالسة الفقراء (٤١٢٧) وأبو نعيم في \"حلية الأولياء\" ١/ ١٤٦ كلاهما من طريق أسباط بن نصر، عن السدي وهما من رجال مسلم عن أبي سعد الأزدي وقد وثقه ابن حبان، وقال ابن حجر عنه: مقبول \"تقريب التهذيب\" لابن حجر (ص ١١٥١) ووثقه الذهبي في الكاشف ٢/ ٤٢٨، عن أبي الكنود وقد وثقه ابن حبان في \"الثقات\" ٥/ ٤٤ وابن سعد في \"الطبقات الكبرى\" ٦/ ١٧٧ عن خباب - ﵁ -.\nوقد رواه المزي في \"تهذيب الكمال\" ٨/ ٤١١ من طريق أبي نعيم.\nوهذا الإسناد أقل أحواله أن يكون حسنًا، والله أعلم.\n(٣) وردت روايات أخرى تفيد أن الآية نزلت في أشراف قريش، وأنهم طلبوا من النبي - ﷺ - أن يجعل لهم مجلسًا وللمستضعفين مجلسًا فمن ذلك ما رواه الطبري في \"جامع البيان\" ١٥/ ٢٣٤ - ٢٣٥ عن ابن زيد، ويؤيده ما رواه مسلم كتاب \"فضائل الصحابة\" باب: في فضل سعد بن أبي وقاص - ﵁ - (٢٤١٣) عن سعد بن أبي وقاص - ﵁ -، قال: كنا مع النبي - ﷺ - ستة نفر، فقال المشركون للنبي - ﷺ -: اطرد =","vol":"17","page":109},{"text":"فأنزل الله تعالى: ﴿وَاصْبِرْ نَفْسَكَ﴾ يا محمَّد ﴿مَعَ الَّذِينَ يَدْعُونَ﴾ يعبدون ويذكرون ﴿رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ﴾ طرفي النهار ﴿يُرِيدُونَ وَجْهَهُ﴾ يعني: يريدون الله ولا يريدون به عرضًا (١) في الدنيا والمراد منه الخشية وترك الرياء.\nقال قتادة: يعني صلاة الصبح والعصر (٢).\nوقال كعب الأحبار: والذي نفسي بيده إنهم لأهل الصلوات المكتوبة (٣).\n_________\n= هؤلاء لا يجترئون علينا، قال: وكنت أنا وابن مسعود ورجل من هذيل وبلال ورجلان لست أسميهما فوقع في نفس رسول الله - ﷺ - ما شاء الله أن يقع فحدث نفسه، فأنزل الله ﷿: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ﴾ [الأنعام: ٥٢]. وبخاصة أن المفسرين ربطوا بين الآيتين.\nوقد رجح ابن عطية في \"المحرر الوجيز\" ٣/ ٥١٢، والشنقيطي في \"أضواء البيان\" ٤/ ٨٧ أنها في مشركي قريش.\n(١) في (ب) عوضًا.\n(٢) روى قول قتادة الطبري في \"جامع البيان\" ٧/ ٢٠٤ في تفسير سورة الأنعام، حيث أحال عليها.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٧، وابن مردويه، من طريق عمرو بن شعيب، عن أبيه عن جده، كما في \"الدر المنثور\" للسيوطي ٤/ ٣٩٨.\nوروي عن مجاهد، أيضًا رواه الطبري في \"جامع البيان\" ٧/ ٢٠٣.\n(٣) هذا القول مروي عن جمع من الصحابة ومن بعدهم، فقد روي عن ابن عباس - ﵄ - رواه عنه الطبري في \"جامع البيان\" ٧/ ٢٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٧.\nوروي عن ابن عمر ﵄ رواه عنه الطبري في \"جامع البيان\" ٧/ ٢٠٤. =","vol":"17","page":110},{"text":"قال قتادة: نزلت هذِه الآية في أصحاب الصفة، وكانوا سبعمائة رجل فقراء في مسجد رسول الله - ﷺ - قد لزموه لا يرجعون إلى تجارة ولا إلى زرع ولا إلى ضرع يصلون صلاة وينتظرون أخرى (١).\nقال قتادة (٢): فلما نزلت هذِه الآية قال نبي الله - ﷺ -: \"الحمد لله الذي جعل في أمتي من أمرت أن أصبر (٣) معهم\" (٤).\n_________\n= وروي عن مجاهد، رواه الطبري في \"جامع البيان\" ٧/ ٢٠٣، وعبد الرازق في \"تفسير القرآن\" ١/ ٣٣٨.\nوروي عن إبراهيم التيمي، رواه أيضًا الطبري في \"جامع البيان\" ٧/ ٢٠٣، وعبد الرازق في \"تفسير القرآن\" ١/ ٣٣٨ ورواه الطبري أيضًا عن الضحاك، والحسن البصري، وسعيد بن المسيب، والشعبي وعبد الرحمن بن أبي عمرة، انظر: \"جامع البيان\" للطبري ٧/ ٢٠٣ - ٢٠٤.\nولم أجد رواية كعب. وعدّ الطبري هذين القولين قولًا واحدًا، وذكر أقوالًا أخرى منها أنه الدعاء، وتعلم القرآن وقراءته، وانظر \"جامع البيان\" ٧/ ٢٠٥ \"زاد المسير\" لابن الجوزي ٣/ ٣٣٣.\n(١) لم أجده.\n(٢) ساقطة من الأصل.\n(٣) في (ز): أصبر نفسي.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ٢٣٥ عن قتادة، وعن عبد الرحمن بن سهل ابن حنيف وعنه أيضًا الطبراني.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ٩/ ١٢٩ - ١٣٠ ورواه عبد الرازق في \"تفسير القرآن العظيم\" ١/ ٣٣٧ عن معمر عن قتادة.\nومثله حديث سليمان، الذي رواه سليمان بن عطاء عن مسلمة الجهني عن عمه عن سلمان، وهو: \"الحمد لله الذي لم يمتني، حتى أمرني أن أصبر نفسي مع رجال من أمتي، معكم المحيا، ومعكم الممات\"، وهو ضعيف جدًا.","vol":"17","page":111},{"text":"﴿وَلَا تَعْدُ﴾ ولا تصرف ولا تتجاوز (١) ﴿عَيْنَاكَ عَنْهُمْ﴾ إلى غيرهم (٢).\n﴿تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا﴾ يعني: مجالسة الأغنياء والرؤساء والأشراف (٣).\nومعنى الآية: ولا تعد عيناك عنهم مريدًا (٤) زينة الحياة الدنيا، حال صرف إلى الاستقبال، لا أنه حكم على النبي - ﷺ - بإرادته زينة الحياة الدنيا (٥).\n﴿وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا﴾ أي: تركنا قلبه وأنسيناه ذكرنا (٦).\nقال أبو العالية (٧): يعني: أمية بن خلف الجمحي. وقال غيره: يعني عيينة بن حصن (٨).\n_________\n(١) في (ب): تجاوز.\n(٢) روى الطبري في \"جامع البيان\" ١٥/ ٢٣٤، عن ابن عباس ﵄ هذا القول، قال: لا تجاوزهم إلى غيرهم.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ١٦٦، \"الوسيط\" للواحدي ٣/ ١٤٥، \"لباب التأويل\" للخازن ٣/ ١٦٣.\n(٤) في (ب): تريد.\n(٥) وذكر ذلك الواحدي في \"الوسيط\" ٣/ ١٤٥ فقال: وتريد هنا في موضع الحال، أي مريدا .. ولم ينسب إلى إرادة زينة الحياة الدنيا؛ لأنه لم يمل إلى الدنيا قط ..\n(٦) \"معالم التنزيل\" للبغوي ٥/ ١٦٦، \"لباب التأويل\" للخازن ٣/ ١٦٣.\n(٧) روى هذا القول الواحدي في \"أسباب النزول\" (ص ٣٠٦) ونسبه لابن عباس.\nوذكرها ابن الجوزي، \"زاد المسير\" لابن الجوزي ٥/ ٩٣.\n(٨) رواه الطبري عن خباب قال: عيينة، والأقرع. \"جامع البيان\" ١٥/ ٢٣٦، وابن =","vol":"17","page":112},{"text":"﴿وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا﴾ قال قتادة والضحاك ومجاهد: ضياعًا (١).\nوقال داود (٢): ندمًا (٣). وقال خباب: هلاكًا (٤).\nوقال ابن زيد: مخالفًا للحق (٥).\nوقال مقاتل بن حيان: سرفًا (٦).\n_________\n= ماجه في كتاب الزهد، باب: مجالسة الفقراء (٤١٢٧) وقد مر. وذكره عامة المفسرين، انظر: \"معالم التنزيل\" للبغوي ٥/ ١٦٦، \"الوسيط\" للواحدي ٣/ ١٤٥ \"لباب التأويل\" للخازن ٣/ ١٦٣ وهو قول مقاتل كما في \"تفسيره\" ٢/ ٥٨٢.\n(١) روى قول مجاهد، الطبري في \"جامع البيان\" ١٥/ ٢٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٨.\n(٢) داود بن أبي هند دينار بن عُذافر، القشيري مولاهم، أبو بكر البصري رأى أنس ابن مالك وروى عن: الحسن البصري، وبكر بن عبد الله المزني وأبي العالية، وسعيد بن المسيب.\nوعنه: حفص بن غياث، والحمادان، والثوري، وشعبة وغيرهم. وروى له الجماعة إلا البخاري فتعليقًا فقط، توفي سنة ١٤٠ هـ وقيل غير ذلك.\n\"تهذيب الكمال\" للمزي ٢/ ٤٢٩، \"تقريب التهذيب\" لابن حجر (ص ٣٠٩).\n(٣) رواه ابن جرير في \"جامع البيان\" ١٥/ ٢٣٦ ونسب ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٦) هذا القول لأبي عبيدة، والذي في \"مجاز القرآن\" ١/ ٣٩٨ سرفًا وتضييعًا.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ٢٣٧ وابن ماجه كتاب الزهد، باب: فضائل سعد بن أبي وقاص (٤١٢٧)، ونسبه الواحدي في \"الوسيط\" ٣/ ١٤٦ للسدي.\n(٥) رواه الطبري في \"جامع البيان\" ١٥/ ٢٣٧.\n(٦) قال ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٦): وقول المفسرين: سرفًا.","vol":"17","page":113},{"text":"وقال الأخفش: مجاوزًا للحد (١). وقال الفراء متروكًا (٢).\nوقيل: باطلًا (٣). قال أبو زيد البلخي: قدمًا قدمًا في الشر.\nقال أبو عبيدة: هو من قول العرب: فرس فرط إذا سبقت الخيل، وفرط القول مني أي: سبق (٤).\nوقيل معناه: ضيع أمره وعطل أيامه (٥).\nوقيل: إن المؤمن يستعمل (٦) الأوقات، (ولا تستعمله الأوقات) (٧).\n\n<span data-type=\"title\" id=toc-2549>٢٩ </span>- قوله ﷿: ﴿وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ﴾\nالحق رفع على الحكاية وقيل: هو رفع على خبر ابتداء مضمر، ومعناه: قل: هو الحق من ربكم، يعني: ما ذكر من الإيمان والقرآن وشأن (٨) محمَّد ﵇.\nوقيل: هو رفع على الابتداء وخبره في قوله تعالى: ﴿مِّن\n_________\n(١) لم أجده في \"معاني القرآن\" له.\n(٢) \"معاني القرآن\" ٢/ ١٤٠.\n(٣) ذكره الخازن في \"لباب التأويل\" ٣/ ٦٣ أو البغوي في \"معالم التنزيل\" ٥/ ١٦٧ ولم ينسباه لأحد.\n(٤) لم أجده في \"مجاز القرآن\" له.\n(٥) \"لباب التأويل\" للخازن ٣/ ١٦٣.\n(٦) في (ز): من استعمل.\n(٧) سقطت من (ب).\n(٨) في (ب) ولسان.","vol":"17","page":114},{"text":"رَبِّكُمْ﴾ (١).\nومعنى الآية: وقيل يا محمَّد لهؤلاء الذين أغفلنا قلوبهم عن ذكرنا: أيها الناس من ربكم الحق، وإليه التوفيق والخذلان، وبيده الهدى والضلال، يهدي من يشاء فيؤمن، ويضل من يشاء فيكفر، ليس إلى من ذلك شيء، ولست بطارد المؤمنين لهواكم، فإن شئتم فآمنوا وإن شئتم فاكفروا، فإنكم إن كفرتم فقد أعد لكم ربكم على كفركم نارًا أحاط بكم سرادقها، وإن آمنتم وأطعتم فإن لكم ما وصف الله تعالى لأهل طاعته (٢).\nوقوله تعالى: ﴿فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ﴾ فليس بترخيص ولا تخيير، إنما هو وعيد وتهديد (٣)، كقوله: ﴿اعْمَلُوا مَا شِئْتُمْ﴾ (٤).\n_________\n(١) ذكر الزمخشري في \"الكشاف\" ٢/ ٣٨٨ أن الحق خبر لمبتدأ محذوف ولم يذكر وجهًا آخر.\nوذكر القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٩٢ والشنقيطي في \"أضواء البيان\" ٤/ ٩١ الوجهين وهما: أن الحق مبتدأ والجار والمجرور خبره، الثاني: أنه خبر لمبتدأ محذوف.\n(٢) هذا نص كلام الطبري في \"جامع البيان\" ١٥/ ٢٣٧ وانظر \"الوسيط\" للواحدي ٣/ ١٤٦، \"معالم التنزيل\" للبغوي ٥/ ١٦٧، \"لباب التأويل\" للخازن ٣/ ١٦٣ \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٩٣.\n(٣) ذكر هذا كل من: الطبري في \"جامع البيان\" ١٥/ ٢٣٨، والواحدي في \"الوسيط\" ٣/ ١٤٦ والبغوي في \"معالم التنزيل\" ٥/ ١٦٧، والخازن في \"لباب التأويل\" ٣/ ١٦٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٩٣.\n(٤) فصلت: ٤٠.","vol":"17","page":115},{"text":"قال ابن عباس ﵄: معناه من شاء الله له الإيمان آمن، ومن شاء له الكفر كفر (١)، وهو قوله ﷿: ﴿وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (٢٩)﴾ (٢).\n﴿إِنَّا أَعْتَدْنَا﴾ أعددنا وهيأنا، من العتاد وهو العدة (٣)، ﴿لِلظَّالِمِينَ﴾ للكافرين (٤) ﴿نَارًا﴾ فيه دليل على أن النار مخلوقة؛ لأنها لو لم تكن موجودة معدة لكان المخبر كذابًا وتعالى الله عن ذلك (٥).\nقوله ﷿: ﴿أَحَاطَ بِهِمْ سُرَادِقُهَا﴾ روى أبو سعيد الخدري ﵁، عن النبي - ﷺ - قال: \"سرادق النار أربعة حيدر كشف\n_________\n(١) رواه الطبري في \"جامع البيان\" ١٥/ ٢٣٧ - ٢٣٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٨.\n(٢) التكوير: ٢٩.\n(٣) \"جامع البيان\" للطبري ١٥/ ٢٣٨، \"معالم التنزيل\" للبغوي ٥/ ١٦٧.\n(٤) وهكذا فسره الطبري في \"جامع البيان\" ١٥/ ٢٣٨، ورواه عن ابن زيد.\n(٥) قال الطحاوي، ﵀: والجنة والنار مخلوقتان ا. هـ.\nوقال الشارح ابن أبي العز الحنفي ﵀: اتفق أهل السنة على أن الجنة والنار موجودتان الآن.\nثم ذكر خلاف المعتزلة في ذلك، ورد عليهم، وذكر أدلة أهل السنة من الكتاب والسنة ومنها: قوله تعالى عن الجنة: ﴿أُعِدَّتْ لِلْمُتَّقِينَ﴾ [آل عمران: ١٣٣].\nوقوله عن النار: ﴿أُعِدَّتْ لِلْكَافِرِينَ﴾ [آل عمران: ١٣١].\nومنها: أن الرسول - ﷺ - رأى الجنة ودخلها، كما في قصة الإسراء، والحديث في الصحيحين.\nوغير ذلك من الأدلة. انظر \"شرح العقيدة الطحاوية\" ٢/ ٦١٤ - ٦٢٠.","vol":"17","page":116},{"text":"كل واحدة مسيرة أربعين سنة\" (١).\nوقال ابن عباس - ﵁ -: هو حائط من نار (٢).\nوقال الكلبي: هو عنق يخرج من النار فيحيط بالكفار كالحظيرة (٣).\nقال القتيبي: السرادق الحجرة التي تكون حول الفسطاط (٤).\n_________\n(١) أخرجه الترمذي في كتاب صفة جهنم، باب: صفة شراب أهل النار (٢٥٨٤).\nوالبغوي في \"معالم التنزيل\" ٥/ ١٦٨، \"شرح السنة\" للبغوي ١٥/ ٢٤٥، والطبري في \"جامع البيان\" ١٥/ ٢٣٩ كلهم من طريق ابن المبارك، عن رشدين بن سعد عن عمرو بن الحارث عن دارج أبي السمح عن أبي الهيثم عن أبي سعيد، مرفوعا. وهذِه طريق ضعيفة فإن رشدين بن سعد، ضعيف، انظر \"تقريب التهذيب\" لابن حجر (ص ٣٢٦) وكذا فيها درّاج ضعفه جمع من الأئمة، وقال الحافظ: صدوق في حديثه عن أبي الهيثم ضعف كما في \"تقريب التهذيب\" لابن حجر (ص ٣١٠) وحديثه هنا عنه.\nورواه الطبري في \"جامع البيان\" أيضًا (١٥/ ٢٣٩)، والحاكم في \"المستدرك\" وصححه (٤/ ٦٤٣) من طريق عبد الله بن وهب عن عمرو بن الحارث، عن درّاج به.\nورواه الإِمام أحمد في \"المسند\" ٣/ ٢٩ (١١٢٣٤)، والواحدي في \"الوسيط\" ٣/ ١٤٦ من طريق ابن لهيعة، عن درّاج به.\nفالحديث مداره على درّاج وهو ضعيف، وقد نُصَّ على ضعفه خاصة إذا روى عن أبي الهيثم. وقد أخرج الحديث أيضًا: أبو يعلي في \"مسنده\" ٢/ ٥٢٦ (١٣٨٩).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٣٩.\n(٣) ذكر ابن الجوزي عن ابن عباس من رواية أبي صالح، أن السرادق لسان من النار يحيبابهم \"زاد المسير\" ٥/ ٩٤ وهذا معنى قول الكلبي.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٧)، وهو قول أبي عبيدة، كما في \"مجاز القرآن\" ١/ ٣٩٨.","vol":"17","page":117},{"text":"قال رؤبة:\nيا حكمَ بنَ المُنذِرِ بنِ الجارودْ ... سُرادِقُ المَجدِ عليكَ مَمدودْ (١).\nوقال سلامة بن جندل.\nهو المدخِلُ النعمانَ بيتًا سماؤُه ... صدورُ الفُيُولِ بَعدَ بيتٍ مُسردق (٢).\nوهو ها هنا دخان يحيط بالكفار يوم القيامة، وهو الذي ذكره الله ﷿ في سورة المرسلات: ﴿انْطَلِقُوا إِلَى ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (٣٠)﴾ الآية (٣).\n_________\n(١) البيت ذكره ابن منظور في \"لسان العرب\" ١٠/ ١٥٨ (سردق)، وأبو عبيدة في \"مجاز القرآن\" ١/ ٣٩٩.\nوذكرا بين الشطرين اللذين ذكرهما المصنف شطرًا ثالثا هو: أنت الجواد بن الجواد المحمود.\nونسبا الرجز لرؤبة، لكن ابن منظور قال بعده: وقيل الرجز للكذاب الحرمازي.\nونسبه لرؤبة أيضًا الطبري في \"جامع البيان\" ١٥/ ٢٣٨، والجوهري في \"الصحاح\" ٤/ ١٢٣٥ (سردق)، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٩٣، وهو في ملحق \"ديوان رؤبة\" (ص ١٧٢).\nوعزاه للكذاب الحرمازي: سيبويه في \"الكتاب\" ١/ ٢٧٢، وذكر النسبتين الشنقيطي في \"أضواء البيان\" ٤/ ٩٣.\nوذكره بلا نسبة المعافى النهرواني في \"الجليس الصالح الكافي\" ٢/ ٤٤٦.\n(٢) البيت في \"ديوان سلامة\" (ص ١٨٢).\nونسبه الأزهري في \"تهذيب اللغة\" ٩/ ٣٩٤ للأعشى، وليس هو في ديوانه.\n(٣) المرسلات: ٣٠.\nوهذا نص كلام ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٧) وانظر: \"جامع البيان\" للطبري ١٥/ ٢٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٩٣.","vol":"17","page":118},{"text":"﴿وَإِنْ يَسْتَغِيثُوا﴾ من شدة العطش (١) ﴿يُغَاثُوا بِمَاءٍ كَالْمُهْلِ﴾.\n[١٧٧٦] أخبرنا عبد الله بن حامد الوزان (٢) قال: أخبرنا محمَّد بن الطيب بن العباس (٣)، قال: حدثنا الحسين بن إدريس (٤) قال: حدثنا سويد بن نصر (٥) قال: أخبرنا عبد الله بن المبارك (٦)، عن رشدين بن سعد (٧) قال: حدثني عمرو بن الحارث (٨)، عن أبي السمح (٩)، عن\n_________\n(١) قاله الطبري. \"جامع البيان\" ١٥/ ٢٣٩، وانظر \"الوسيط\" للواحدي ٣/ ١٤٦، \"معالم التنزيل\" للبغوي ٥/ ١٦٨، \"لباب التأويل\" للخازن ٣/ ١٦٣.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم أجد له ترجمة.\n(٤) الحسين بن إدريس الأنصاري الهروي، المعروف بابن خُزَّم، روى عن سعيد بن منصور، وخالد بن الهياج، ونص الحافظ في التهذيب على روايته عن سويد بن نصر، وذكر ابن أبي حاتم بأنه كتب إليه بجزء من حديثه فرأى أوله أحاديث باطلة، ثم قال: فلا أدري منه أو من خالد بن الهياج؟ ونص ابن عساكر أن البلاء من قبل خالد بن الهياج، والحسين وثقه الدارقطني، وروى عنه ابن حبان في \"صحيحه\"، ووثقه الذهبي، وقال ابن ماكولا: كان من الحفاظ المكثرين.\nتوفي سنة ٣٥١ هـ.\n\"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٧، \"لسان الميزان\" لابن حجر ٢/ ٢٧٢، \"ميزان الاعتدال\" للذهبي ١/ ٥٣٠، \"تذكرة الحفاظ\" للذهبي ٢/ ٦٩٥.\n(٥) أبو الفضل، يعرف بالشاه، ثقة.\n(٦) أبو عبد الرحمن، الإِمام العلم المجاهد، الحافظ، ثقة ثبت فقيه عالم جواد، جمعت فيه خصال الخير.\n(٧) أبو الحجاج المصري، ضعيف.\n(٨) ثقة، فقيه حافظ.\n(٩) دراج بن سمعان، مولى عبد الله بن عمرو، صدوق في حديثه عن أبي الهيثم ضعف.","vol":"17","page":119},{"text":"أبي الهيثم (١)، عن أبي سعيد الخدري - ﵁ -، عن النبي - ﷺ - في قوله بماء كالمهل قال: \"كعكر الزيت، فإذا قرب إليه سقطت فروة وجهه فيه\" (٢).\nوقال ابن عباس - ﵄ -: هو ماء غليظ مثل دردي الزيت (٣).\n_________\n(١) سليمان بن عمرو بن عبدٍ العتْواريُّ المصري، ثقة.\n(٢) [١٧٧٦] الحكم على الإسناد:\nضعيف: فيه محمَّد بن الطيب بن العباس، لم أجده، وفيه دراج ورشدين ضعيفان.\nالتخريج:\nأخرجه الترمذي، كتاب صفة جهنم، باب: ما جاء في صفة شرب أهل النار (٢٥٨٤)، عن سويد به.\nوعن أبي غريب، عن رشدين بن سعد به، (٢٥٨١) وكتاب تفسير القرآن، باب: ومن سورة ﴿سَأَلَ سَائِلٌ﴾ (٣٣٢٢)، والبغوي في \"معالم التنزيل\" ٥/ ١٦٨ من طريق ابن المبارك به، والطبري في \"جامع البيان\" ١٥/ ٢٣٩ من طريق ابن وهب عن عمرو بن الحارث به، وأحمد في \"المسند\" ٣/ ٧٠ - ٧١ (١١٦٧٢) من طريق ابن لهيعة عن درّاج به، والحاكم في \"المستدرك\" ٢/ ٥٤٤ من طريق ابن وهب عن عمرو به، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٥١٤، والواحدي في \"الوسيط\" ٣/ ١٤٦ من طريق ابن لهيعة عن درّاج به.\nوأخرجه أيضًا عبد بن حميد في \"المنتخب\" (ص ٢٩٠)، وأبو يعلي في \"مسنده\" ٢/ ٥٢٠ (١٣٧٥) وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٨.\nوالحديث ضعيف، فمداره على درّاج وهو ضعيف كما سبق بيان حاله.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٩ كلاهما من طريق عطية العوفي عنه.\nوهو قول مقاتل في \"تفسيره\" ٢/ ٥٨٤، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٧).\nودردي الزيت: ما يبقى في أسفله. \"لسان العرب\" لابن منظور ٣/ ١٦٦ (درد).","vol":"17","page":120},{"text":"وقال الأعمش: هو عصارة الزيت (١).\nوقال مجاهد: هو القيح والدم (٢). وقال الضحاك: المهل: ماء أسود وإن جهنم سوداء وماؤها أسود وشجرها سود (٣) وأهلها سود (٤).\nوقال أبو عبيدة: هو كل ما أذيب من جواهر الأرض (٥).\n[١٧٧٧] أخبرنا عبد الله بن حامد الأصفهاني (٦)، وشعيب بن محمَّد البيهقي (٧)، قالا: أخبرنا مكي بن عبدان (٨)، قال: أخبرنا أحمد بن الأزهر (٩) قال: حدثنا روح بن عبادة (١٠)، عن سعيد (١١)\n_________\n(١) لم أجد قول الأعمش، وقوله: عصارة الزيت فيه نظر. فالزيت نفسه عصارة لا يعصر، إنما هو معصور من غيره.\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ١٥/ ٢٤٠.\nوابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٩.\n(٣) في (ز) أسود.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٩٤. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٩ ونصه: عن الضحاك في قوله (كالمهل) قال: أسود وهي سوداء وأهلها سود.\n(٥) \"مجاز القرآن\" ١/ ٤٠٠ ولفظه فيه: كل شيء أذبته من نحاس أو رصاص ونحو ذلك، فهو مهل.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) مستور من أهل النواحي.\n(٨) محدث، ثقة، متقن.\n(٩) صدوق، كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(١٠) إمام حافظ ثقة فاضل له تصانيف.\n(١١) سعيد بن أبي عروبة، ثقة حافظ، اختلط بأخرة، وكان كثير التدليس، وهو من أثبت الناس في قتادة.","vol":"17","page":121},{"text":"عن قتادة (١)، قال: ذكر لنا أن ابن مسعود ﵁ أهديت له سقاية من ذهب وفضة، فأمر بأخدود فخدّ في الأرض ثم قذف فيه من جزل الحطب، ثم قذف فيه تلك السقاية حتى (٢) أزبدت وانماعت، قال لغلامه: ادع لنا من بحضرتنا من أهل الكوفة (٣) فدعا رهطًا فلما دخلوا عليه قال: ترون هذا؟ قالوا: نعم قال: ما رأينا في الدنيا شبيهًا بالمهل أدنى من هذا الذهب وهذا (٤) الفضة حين أزبدت (٥) وانماع (٦).\nوقال سعيد بن جبير: المهل هو الشيء الذي قد انتهى حره (٧).\n_________\n(١) أبو الخطاب السدوسي البصري، ثقة، ثبت.\n(٢) في (ب): حتى أذيبت وأزبدت.\n(٣) الكوفة وتسمى كوفان، بلدة في سواد العراق، أسست في عهد عمر بن الخطاب - ﵁ - وكان لها ذكر وشأن في التاريخ الإِسلامي وجعلها علي بن أبي طالب - ﵁ - عاصمة له وخرج منها علماء كثيرون جدًا، وهي الآن بقرب النجف في العراق. \"معجم البلدان\" لياقوت ٤/ ٤٩٠، \"تاريخ مساجد الكوفة\" ١/ ٢٢ وغيرها.\n(٤) في غير الأصل: ومن هذِه.\n(٥) في (ب)، (ز): أزبد.\n(٦) [١٧٧٧] الحكم على الإسناد:\nضعيف؛ لانقطاعه بين قتادة، وابن مسعود - ﵁ -. فإن قتادة لم يدركه، ولم يسم راويه، وفيه أيضًا شيخا المصنف أولهما لم يذكر بجرح أو تعديل والآخر مستور.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٥/ ٢٣٩ - ٢٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٩ مختصرا.\n(٧) رواه الطبري في \"جامع البيان\" ١٥/ ٢٤٠، ورواه عبد بن حميد، كما في \"الدر =","vol":"17","page":122},{"text":"وقال أبو عبيدة: سمعت المنتجع بن المنهال (١) (٢) ذكر رجلًا فقال: هو أبغض إليّ من الطلياء والمهل. فقيل له: ما المهل؟ قال: الملة التي تنحدر من جوانب الرغيف من النار، أحمر شديد الحمرة كأنها الرمانة (٣) وهي جمرة (٤).\n﴿يَشْوِي الْوُجُوهَ﴾ قال سعيد بن جبير: إذا جاع أهل النار استغاثوا بشجرة الزقوم فيأكلون منها فاختلست جلود وجوههم (٥)، فلو أن مارًّا مر بهم يعرفهم لعرف جلود وجوههم فيها ثم يصب عليهم العطش فيستغيثون فيغاثون بماء كالمهل، وهو الذي قد انتهى حره، فإذا أدنوه من أفواههم اشتوى من حره لحوم وجوههم التي قد سقطت\n_________\n= المنثور\" للسيوطي ٤/ ٤٠٠ بلفظ \"أشد ما يكون حرّا\".\nونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ٩٥.\n(١) هكذا في الأصل المنهال، وفي النسخ الأخرى والمصادر الأخرى نبهان.\n(٢) في \"مجاز القرآن\" لأبي عبيدة: المنتجع بن نبهان وكذا في تفسير الطبري، وذكره الزبيدي فقال: المنتجع الأعرابي، هو من بني نبهان من طيئ. قال الأصمعي: وسألتُ المنتجع عن السميدع، فقال: هو السيد الموطأ الأكناف. ا. هـ كلام الزبيدي. وذكره الفيروز آبادي مختصرا.\n\"طبقات النحويين\" للزبيدي (ص ١٥٧)، \"البلغة\" (ص ٢٢٦).\n(٣) في (ب): الرملة، وفي (ز): الزمكة.\n(٤) ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٤٠٠، والطبري في \"جامع البيان\" ١٥/ ٢٤٠ وقد قال الطبري عن هذِه الأقوال في المهل: وهذِه الأقوال وإن اختلفت بها ألفاظ قائليها فمتقاربات المعنى.\n(٥) في (ز): جلودهم ووجوههم.","vol":"17","page":123},{"text":"عنها الجلود (١).\n﴿بِئْسَ الشَّرَابُ﴾ هذا ﴿وَسَاءَتْ﴾ النار ﴿مُرْتَفَقًا﴾ قال ابن عباس - ﵄ -: منزلًا (٢). وقال مجاهد: مجتمعًا (٣).\nوقال عطاء: مقرًّا (٤). وقيل: مهادًا (٥).\nوقال القتيبي: مجلسًا (٦).\nوأصل المرتفق: المتكأ (٧) يقال: منه ارتفقت، أو اتكأتُ على\n_________\n(١) رواه الطبري في \"جامع البيان\" ١٥/ ٢٤١.\n(٢) نسبه له ابن الجوزي في \"زاد المسير\" ٥/ ٩٥، والبغوي في \"معالم التنزيل\" ٥/ ١٦٨، والخازن في \"لباب التأويل\" ٣/ ١٦٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٩٥.\nوهو قول مقاتل في \"تفسيره\" ٢/ ٥٨٤، وقول الزجاج في \"معاني القرآن\" ٣/ ٢٨٢.\n(٣) رواه الطبري في \"جامع البيان\" ١٥/ ٢٤١ - ٢٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٥٩.\nونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ٩٥ والبغوي في \"معالم التنزيل\" ٥/ ١٦٨ والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٩٥.\nوعلّق الطبري على هذا التفسير بقوله: ولسْت أعرف الارتفاق بمعنى الاجتماع في كلام العرب، وإنما الارتفاق افتعال، إما من المرفق، وإما من الرفق. \"جامع البيان\" ١٥/ ٢٤٢.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ١٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٩٥.\n(٥) ذكر هذا القول البغوي، والقرطبي أيضًا، دون نسبة لأحد.\n(٦) \"تفسير غريب القرآن\" (ص ٢٦٧)، وانظر: \"زاد المسير\" لابن الجوزي ٥/ ٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٩٥.\n(٧) هكذا فسره الطبري في \"جامع البيان\" ١٥/ ٢٤١، وأبو عبيدة في \"مجاز القرآن\" =","vol":"17","page":124},{"text":"المرفق (١).\nقال الشاعر:\nقالت لهُ وارْتَفَقَت: ألا فَتى ... يسوقُ بالقومِ غَزالاتِ الضُّحى (٢)\nويقال: ارتفق الرجل إذا بات على مرفقه لا يأتيه نوم (٣).\nقال أبو ذؤيب الهذلي (٤):\nنامَ الخَلي وبِتُّ الليل مرتفقًا ... كأنَّ عينيَّ فيها الصَّابُ مَذبُوحُ (٥)\n_________\n= ١/ ٤٠٠، وقال الزجاج في \"معاني القرآن\" ٣/ ٢٨٢: وقال أهل اللغة: مرتفقًا متكأ.\nوكذا قال الزمخشري في \"الكشاف\" ٢/ ٣٨٩.\n(١) انظر: \"لسان العرب\" لابن منظور ١٠/ ١١٨ - ١١٩ (رفق). \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤١٨.\n(٢) ورد هذا البيت بلا نسبة وشطره الأول برواية مختلفة هي: دعت سليمى دعوة هل من فتى في المصادر الآتية: \"لسان العرب\" لابن منظور ١١/ ٤٩٣ (غزل)، \"أساس البلاغة\" للزمخشري (غزل)، \"تاج العروس\" للزبيدي (غزل)، وهو كما أورده المصنف في \"جامع البيان\" للطبري ١٥/ ٢٤١، والقرطبي في \"الجامع لأحكام القرآنط ١٠/ ٣٩٥، والشنقيطي في \"أضواء البيان\" ٤/ ٩٧ بلا نسبة أيضًا.\n(٣) \"لسان العرب\" لابن منظور ١٠/ ١١٨ - ١١٩ (رفق)، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤١٨ (رفق).\n(٤) زاد بعدها في (ب): الربعي. وهو خطأ فهذيل ليسوا من ربيعة.\n(٥) وردت رواية أخرى للبيت، وهي:\nنام الخلي وبت الليل مشتجرًا .. =","vol":"17","page":125},{"text":"ويجوز أن يكون من المرفق (١) والمنفعة (٢).\n\n<span data-type=\"title\" id=toc-2550>٣٠ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا (٣٠)﴾\nليس قوله: إنا لا نضيع خبرًا؛ لقوله: إنّ الذين آمنوا، بل هو كلام معترض (٣)، وخبر إن، الأولى قوله: أولئك لهم جنات عدن ومثله في الكلام كثير.\nقال الشاعر:\nإنَّ الخليفَةَ إنّ الله سَربلَه ... سِربالَ مُلكْ تُرجى الخواتيمُ (٤).\n_________\n= وأورده كما ذكره المصنف كل من: أبي عبيدة في \"مجاز القرآن\" ١/ ٤٠٠، والزمخشري في \"الكشاف\" ٢/ ٣٨٩ لكنه قال: إني أرقت فبتُّ، والزجاج في \"معاني القرآن\" ٣/ ٢٨٢.\nوذكره أيضًا الطبري في \"جامع البيان\" ١٥/ ٢٤١، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٩٥، والشنقيطي في \"أضواء البيان\" ٤/ ٩٦.\nوانظر: \"شرح أشعار الهذليين\" للسكري (١٢٠)، \"لسان العرب\" لابن منظور ١/ ٥٣٧ (شجر)، فقد ورد برواية: مشتجرًا، وعليه فلا شاهد هنا فيه.\n(١) في (ز): الرفق.\n(٢) قال في \"لسان العرب\" لابن منظور ١٠/ ١١٨ (رفق): ويقال: أرفقته، أي: نفعته.\n(٣) هذا قول، وإلا فقد قيل بأن خبرها: إنا لا نضيع .. ذكر هذا القول: مكي في \"مشكل إعراب القرآن\" ١/ ٤٤١، وابن الأنباري في \"البيان في غريب إعراب القرآن\" ٢/ ١٠٧، والعكبري في \"إملاء ما من به الرحمن\" ٢/ ١٠٢، والزمخشري في \"الكشاف\" ٢/ ٣٨٩، والطبري في \"جامع البيان\" ١٥/ ٢٤٢.\n(٤) البيت لجرير بن عطية الخطفي، وهو في \"ديوان\" (ص ٦٧٢). =","vol":"17","page":126},{"text":"ومنهم من قال: فيه إضمار، معناه: إن الذين آمنوا وعملوا الصالحات فإنا لا نضيع أجره (١) بل نجازيه.\n\n<span data-type=\"title\" id=toc-2551>٣١ </span>- ثم ذكر الجزاء فقال: ﴿أُولَئِكَ لَهُمْ جَنَّاتُ عَدْنٍ﴾\nوهو الإقامة (٢).\n﴿تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ يُحَلَّوْنَ﴾ يلبسون ﴿فِيهَا مِنْ أَسَاوِر﴾ وهي جمع الأسوار (٣).\nقال سعيد بن جبير: يُحلَّى كل واحد منهم ثلاثة من الأساور واحدًا من فضة وواحدًا من ذهب وواحدًا لؤلؤ ويواقيت (٤).\n_________\n= وقال البغدادي: والبيت الشاهد من قصيدة لجرير.\nلكن الذي رأيته في ديوانه بنسخة صحيحة قديمة: يكفي الخفيفة أن الله سربله. وعليه لا شاهد فيه.\n\"خزانة الأدب\" لعبد القادر البغدادي ١٠/ ٣٦٧ - ٣٦٨.\n(١) في إعراب الآية عدة أوجه، انظر: \"مشكل إعراب القرآن\" لمكي ٢/ ٤٤١، \"البيان في غريب إعراب القرآن\" لابن الأنباري ٢/ ١٠٧، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٠٢، \"معاني القرآن\" للزجاج ٣/ ٢٨٣ \"خزانة الأدب\" لعبد القادر البغدادي ١٠/ ٣٦٦.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٦٩، \"لباب التأويل\" للخازن ٣/ ١٦٣، \"معاني القرآن\" للزجاج ٣/ ٢٨٣، وفي \"جامع البيان\" للطبري ١٥/ ٢٤٣ .. يعني بساتين إقامة.\nوقال ابن منظور في \"لسان العرب\" ١٣/ ٢٧٩ (عدن): عَدَنَ فلان بالمكان .. أقام.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠١، \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٧)، \"جامع البيان\" للطبري ١٥/ ٢٤٣، وذكر الزجاج أن جمع أساور: أسورة، \"معاني القرآن\" ٣/ ٢٨٣.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ١٦٩، \"الجامع لأحكام القرآن\" للقرطبي =","vol":"17","page":127},{"text":"﴿مِنْ ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِنْ سُنْدُسٍ﴾ وهو ما رق من الديباج (١).\n﴿وَإِسْتَبْرَقٍ﴾ وهو ما غلظ منه، وقيل: هو فارسي مُعرَّب (٢).\n﴿مُتَّكِئِينَ فِيهَا﴾ في الجنات ﴿عَلَى الْأَرَائِكِ﴾ وهي السرر في الحجال واحدتها أريكة (٣).\n_________\n= ١٠/ ٣٩٦ وذكره الخازن ولم ينسبه لأحد، \"لباب التأويل\" ٣/ ١٦٣ - ١٦٤، وقال: سوار من ذهب لهذِه الآية، وسوار من فضة لقوله تعالى ﴿وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ﴾ [الإنسان: ٢١] وسوار من لؤلؤ، لقوله: ﴿وَلُؤْلُؤًا وَلِبَاسُهُمْ فِيهَا حَرِيرٌ﴾ [فاطر: ٣٣].\n(١) \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٧)، \"جامع البيان\" للطبري ١٥/ ٢٤٣ وذكر أن مفرد سندس سندسة. وذكر الزجاج في \"معاني القرآن\" ٣/ ٢٨٤ أن السندس والإستبرق: نوعان من الحرير ولم يفصل.\nونقل ابن الجوزي تعريف ابن قتيبة في السندس والإستبرق، ثم قالت وقرأت على شيخنا أبي منصور اللغوي، قال: السندس: رقيق الديباج، لم يختلف أهل اللغة في أنه مُعرَّب. \"زاد المسير\" ٥/ ٩٦.\n(٢) هذا تعريف ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٧) ولفظه: ما ثخن منه.\nوانظر: \"جامع البيان\" للطبري ١٥/ ٢٤٣، \"معالم التنزيل\" للبغوي ٥/ ١٦٩، ونقل تعريفًا للسندس عن أبي عمران الجوني، أنه الديباج المنسوج بالذهب.\nوذكر الطبري أن الإستبرق هو الحرير أيضًا. \"جامع البيان\" ١٥/ ٢٤٣.\nوقد روي تعريف الإستبرق بأنه: الديباج الغليظ، عن: عكرمة، وقتادة، انظر: \"الدر المنثور\" للسيوطي ٤/ ٤٠١.\n(٣) هذا تعريف أبي عبيدة في \"مجاز القرآن\" ١/ ٤٠١، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٧).\nوانظر: \"جامع البيان\" للطبري ١٥/ ٢٤٣، \"الوسيط\" للواحدي ١/ ١٤٧، \"معالم التنزيل\" للبغوي ٥/ ١٦٩، \"لباب التأويل\" للخازن ٣/ ١٦٤، \"زاد المسير\" لابن =","vol":"17","page":128},{"text":"﴿نِعْمَ الثَّوَابُ وَحَسُنَتْ﴾ يعني: الجنات ﴿مُرْتَفَقًا﴾.\n\n<span data-type=\"title\" id=toc-2552>٣٢ </span>- قوله ﷿: ﴿وَاضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ﴾\nالآية نزلت في أخوين من أهل مكة من بني مخزوم: أحدهما: مؤمن وهو: أبو سلمة عبد الله بن عبد الأسد (١) بن عبد ياليل (٢) وكان زوج أم سلمة ﵂، قبل النبي - ﷺ -.\nوالآخر: كافر وهو: الأسود بن عبد الأسد (٣) (٤) بن عبد\n_________\n= الجوزي ٥/ ٩٧، وقال الزجاج في \"معاني القرآن\" ٣/ ٢٨٤: هي الفرش في الحجال ا. هـ، والحجال جمع حجلة وهي: بيت يزين بالثياب والأسرة والستور.\nانظر: \"لسان العرب\" لابن منظور ١١/ ١٤٤ (أرك)، \"معجم مقاييس اللغة\" لابن فارس ٢/ ١٤٠ (أرك).\nوهو قول عكرمة وقتادة، انظر: \"جامع البيان\" للطبري ١٥/ ٢٤٣، \"الدر المنثور\" للسيوطي ٤/ ٤٠٢ - ٤٠٣، ووضحه ابن كثير في \"تفسير القرآن العظيم\" ٩/ ١٣٥ بقوله: والأرائك جمع أريكة وهي السرير تحت الحجلة.\n(١) في (ب) عبد الأسود.\n(٢) هكذا في جميع النسخ أنه: عبد الله بن عبد الأسد بن عبد ياليل، وكذا ورد اسم أخيه الآتي وهذا خطأ، فإنما هما ابنا عبد الأسد بن هلال بن عبد الله بن عمر بن مخزوم بن يقظة بن مرة بن كعب بن لؤي بن غالب بن فهو بن مالك، وليس في آبائهم عبد ياليل، وقد وقع هذا الخطأ في \"معالم التنزيل\" للبغوي ٥/ ١٦٩ ولم يصححه المحققون، وكذلك في \"لباب التأويل\" للخازن ٣/ ١٦٤.\nانظر: \"نسب قريش\" لمصعب الزبيري (ص ٣٣٧) \"الإصابة\" لابن حجر ٢/ ٣٢٦.\n(٣) في (ب) عبد الأسود.\n(٤) ذكره مصعب بن عبد الله الزبيري في \"نسب قريش\" (ص ٣٣٧)، وهو من ولد عبد الأسد بن هلال بن عبد الله بن عمر بن مخزوم، فقال عنه: والأسود بن عبد الأسد قتل يوم بدر كافرًا قتله حمزة بن عبد المطلب، وكان حلف يوم بدر ليكسرن =","vol":"17","page":129},{"text":"ياليل (١).\nوقيل: نزلت في النبي - ﷺ - وفي مشركي مكة (٢).\nوقيل: هو مثل لعيينة بن حصن وأصحابه، وفي سلمان وأصحابه ﵃ شبههما برجلين من بني إسرائيل واسمه يهوذا في قول ابن عباس - ﵄ - (٣).\nوقال مقاتل: تمليخا، والآخر كان كافرًا واسمه فطروس (٤).\nوقال وهب: قطفير (٥) وهما اللذان وصفهما الله تعالى في سورة الصافات، فكانت قصتهما:\n[١٧٧٨] ما أخبرنا أبو عمرو أحمد بن أُبَيّ الفراتي (٦)، قال: أخبرنا محمَّد بن عمران (٧)، قال: أخبرنا الحسن بن سفيان (٨)، قال: حدثنا حبان بن موسى (٩)، قال: حدثنا عبد الله بن\n_________\n= حوض النبي - ﷺ - فقاتل حتى وصل إلى الحوض فأدركه حمزة وهو يكسر الحوض، فقتله واختلط دمه بالماء.\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٩٩، ونسبه إلى الكلبي وذكره البغوي في \"معالم التنزيل\" ٥/ ١٦٩، والزمخشري في \"الكشاف\" ٢/ ٣٨٩.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٩٩.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ١٧٠.\n(٤) \"تفسير مقاتل\" ٢/ ٥٨٤.\n(٥) \"معالم التنزيل\" للبغوي ٥/ ١٧٠.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) لم يتبين لي من هو.\n(٨) كان إمامًا حافظًا ثبتًا.\n(٩) أبو محمَّد السلمي المروزي، ثقة.","vol":"17","page":130},{"text":"المبارك (١)، عن معمر (٢)، عن عطاء الخراساني (٣) قال: كان رجلان شريكان (٤) وكانت لهما ثمانية آلاف دينار، وقيل: إنهما ورثاه من أبيهما وكانا أخوين، فاقتسماها، فعمد أحدهما فاشترى أرضًا بألف دينار، فقال صاحبه: اللهم إن كان فلان قد اشترى أرضًا بألف دينار فإني أشتري منك أرضًا في الجنة بألف دينار. فتصدق بألف دينار، ثم إن صاحبه بني دارًا بألف دينار، فقال هذا: اللهم إن فلانًا بني دارًا بألف دينار وإني أشتري منك دارًا في الجنة بألف دينار. فتصدق بألف دينار، ثم تزوج صاحبه امرأة فأنفق عليها ألف دينار، فقال: اللهم إن فلانًا تزوج امرأة بألف دينار، وإني أخطب إليك من نساء الجنة بألف دينار. فتصدق بألف دينار، ثم اشترى خدمًا ومتاعًا بألف دينار، قال: اللهم إن فلانًا اشترى خدمًا ومتاعًا بألف دينار، فإني أشتري منك خدمًا ومتاعًا من الجنة بألف دينار. ثم تصدق بألف دينار، ثم أصابته حاجة شديدة، فقال: لو أتيت صاحبي هذا لعله ينالني منه معروف، فجلس له على طريقه حتى مره به في حشمه، فقام (٥) إليه الآخر فعرفه فقال: فلان. قال: نعم. قال: ما شأنك؟ قال: أصابتني حاجة بعدك، فأتيتك لتصيبني منك بخير. فقال: فما فعل مالك؟ فقد اقتسمنا مالا واحدًا فأخذت شطره\n_________\n(١) إمام ثقة، ثبت، فقيه، جمعت فيه خصال الخير.\n(٢) معمر بن راشد، ثقة، ثبت فاضل إلاّ أن في ما حدث به أهل البصرة شيئًا.\n(٣) عطاء بن أبي مسلم صدوق، يهم كثيرًا ويرسل ويدلس.\n(٤) في (ب)، (ز) شريكين.\n(٥) في (ز): فنظر، وفي (ب) فقام إليه ونظر.","vol":"17","page":131},{"text":"وأنا شطره، فقص عليه قصته فقال: وإنك لمن المصدقين بهذا! اذهب، فوالله ما أعطيك شيئًا. فطرده فقُضي لهما أنهما (١) توفيا، فنزلت فيهما: ﴿فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ (٥٠) قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ (٥١) يَقُولُ أَإِنَّكَ لَمِنَ الْمُصَدِّقِينَ (٥٢)﴾ إلى قوله: ﴿فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ (٥٥)﴾ (٢) (٣) ونزلت: ﴿وَاضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ﴾ يعني: بستانين ﴿مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا﴾ أحطناهما ﴿بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا﴾ يعني: جعلنا حول الأعناب النخل ووسط الأعناب الزرع (٤).\n_________\n(١) في غير الأصل: أن.\n(٢) الصافات: ٥٠ - ٥٥.\n(٣) [١٧٧٨] الحكم على الإسناد:\nضعيف، فيه شيخ المصنف، لم أجد فيه جرحًا ولا تعديلًا، وفيه محمَّد بن عمران لم أتبينه.\nالتخريج:\nلم أجدها مسندة وهي في \"معالم التنزيل\" للبغوي ٥/ ١٧٠ \"تفسير مقاتل\" ٢/ ٥٨٦ - ٥٨٤ وقد أوردها بأخصر من هنا، وباختلاف يسير.\nوعزاها القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٣٩٩ للثعلبي والقشيري.\nوذكرها الزمخشري في \"الكشاف\" ٢/ ٣٨٩. أوردها مختصرة جدًا ابن الجوزي في \"زاد المسير\" ٥/ ٩٧.\nوذكرها الخازن في \"لباب التأويل\" ٣/ ١٦٤، والبلخي في \"البدء والتاريخ\" ١/ ٢٧٣.\nوالقصة من كلام عطاء، وذكر ابن الجوزي أنه رواها عن ابن عباس، وهي مرسلة على كل حال، والخبر من أخبار وقصص بني إسرائيل.\n(٤) \"جامع البيان\" للطبري ١٥/ ٢٤٤، \"معالم التنزيل\" للبغوي ٥/ ١٧٠، الباب التأويل\" للخازن ٣/ ١٦٤، \"الدر المنثور\" للسيوطي ٤/ ٤٠٣، \"الكشاف\" =","vol":"17","page":132},{"text":"<span data-type=\"title\" id=toc-2553>٣٣ </span>- وقوله ﷿: ﴿كِلْتَا الْجَنَّتَيْنِ آتَتْ﴾\nيعني: أعطت كل واحدة من الجنتين، فلذلك لم يقل: أتتا (١)، ﴿أُكُلَهَا﴾ ثمرها تامًّا (٢).\n﴿وَلَمْ تَظْلِمْ﴾ ولم تنقص (٣) ﴿مِنْهُ شَيْئًا وَفَجَّرْنَا خِلَالَهُمَا﴾ يعني: شققنا وأخرجنا وسطهما (٤) ﴿نَهَرًا﴾.\n\n<span data-type=\"title\" id=toc-2554>٣٤ </span>- ﴿وَكَانَ لَهُ﴾\nيعني: لفطروس ﴿ثَمَرٌ﴾ (قرأ بفتح الثاء والميم عاصم في الموضعين، وقرأ أبو عمرو ثُمْر بضم الثاء وسكون الميم، وقرأ\n_________\n= للزمخشري ٢/ ٣٨٩، \"زاد المسير\" لابن الجوزي ٥/ ٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤٠١.\n(١) قال الفراء في \"معاني القرآن\" ٢/ ١٤٢: ولم يقل أتتا وذلك أن (كلتا) ثنتان لا تفرد واحدتهما. وكذا قال الطبري في \"جامع البيان\" ١٥/ ٢٤٤.\nأما الأخفش فقال: ولم يقل: أتتا؛ لأنه جعل ذلك لقوله: كلتا، في اللفظ ولو جعله على معنى قولك: كلتا، لقال: أتتا. \"معاني القرآن\" ٢/ ٣٩٦.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٧٠، \"لباب التأويل\" للخازن ٣/ ١٦٤.\n(٣) روي هذا التفسير عن ابن عباس، رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦١.\nورواه الطبري عن قتادة في \"جامع البيان\" ١٥/ ٢٤٥.\nوانظر \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٣، \"تفسير غريب القرآن\" لابن قتيبة (٢٦٧)، وذكره سائر المفسرين.\n(٤) انظر: \"جامع البيان\" للطبري ١٥/ ٢٤٥، \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٢، \"معالم التنزيل\" للبغوي ٥/ ١٧١.","vol":"17","page":133},{"text":"الباقون، بضمتين) (١) يعني: الأموال الكثيرة المثمرة من كل صنف ثمر (٢)، جمع ثمار (٣)، ومن قرأ: (ثمَر) فهو جمع ثمرة (٤).\nقال مجاهد: ذهب وفضة (٥).\nوقال ابن عباس - ﵄ -: يعني: أنواع المال (٦).\nوقال قتادة: يعني من كل المال (٧).\n_________\n(١) ما بين القوسين من (ز).\n(٢) من (ز).\n(٣) هذا التفسير على قراءة من قرأ ثُمُر بالضم.\nانظر: \"جامع البيان\" للطبري ١٥/ ٢٤٥ - ٢٤٦، \"معالم التنزيل\" للبغوي ٥/ ١٧١.\n(٤) انظر المصادر السابقة. وفي ثمر ثلاث قراءات هي:\nأ - ثُمُر، بضم الثاء والميم، وهي قراءة الجمهور: ابن كثير، ونافع، وحمزة، وابن عامر، والكسائي وأبي عمرو في رواية.\nب - ثُمْر، بضم الثاء وسكون الميم، وهي قراءة أبي عمرو.\nج - ثَمَر بالفتح، وهي قراءة عاصم.\nانظر: \"السبعة\" لابن مجاهد (ص ٣٩٠)، \"التيسير\" للداني (ص ١١٦)، \"إتحاف فضلاء البشر\" للداني ٢/ ٢١٤.\n(٥) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٤٥، وعبد الرازق في \"تفسير القرآن\" ١/ ٣٤٠. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦١.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٧١، \"زاد المسير\" لابن الجوزي ٥/ ٩٩، \"الوسيط\" للواحدي ٣/ ١٤٨.\n(٦) رواه الطبري في \"جامع البيان\" ١٥/ ٢٤٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦١ قال: مال.\nوانظر: \"زاد المسير\" لابن الجوزي ٥/ ٩٩، \"الوسيط\" للواحدي ٣/ ١٤٨.\n(٧) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٤٥، وعبد الرزاق في \"تفسير القرآن\" ١/ ٣٤٠. وانظر: \"الوسيط\" للواحدي ٣/ ١٤٨.","vol":"17","page":134},{"text":"وقال ابن زيد: الثمر الأصل (١).\n﴿فَقَالَ لِصَاحِبِهِ﴾ المؤمن ﴿وَهُوَ يُحَاوِرُهُ﴾ يجاوبه ﴿أَنَا أَكْثَرُ مِنْكَ مَالًا وَأَعَزُّ نَفَرًا﴾ يعني: عشيرة ورهطًا (٢).\nقال قتادة: خدمًا وحشمًا (٣).\nوقال مقاتل: ولدًا (٤)، تصديقه قوله: ﴿إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مَالًا وَوَلَدًا﴾.\n\n<span data-type=\"title\" id=toc-2555>٣٥ </span>- قوله ﷿: ﴿وَدَخَلَ جَنَّتَهُ﴾\nيعني: فطروس آخذا بيد أخيه المسلم يطوف به فيها ويريه إياها ويعجبه منها (٥)، ﴿وَهُوَ ظَالِمٌ لِنَفْسِهِ﴾ بكفره (٦)، فلما رأى ما فيها\n_________\n(١) رواه الطبري في \"جامع البيان\" ١٥/ ٢٤٦.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٠٠.\nوذكره الخازن ولم ينسبه لأحد، \"لباب التأويل\" ٣/ ١٦٥.\nوكذا البغوي في \"معالم التنزيل\" ٥/ ١٧١. وهذا يدل على أنهما ليسا أخوين، فلو كانا أخوين فإن عشيرتهما ورهطهما واحدة.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ١١٧ وقريب منه قول ابن عباس: عبيده، ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٠٠.\nوذكره الخازن في \"لباب التأويل\" ٣/ ١٦٥، دون نسبة.\n(٤) \"تفسير مقاتل\" ٢/ ٥٨٥، \"معالم التنزيل\" للبغوي ٥/ ١٧١، \"زاد المسير\" لابن الجوزي ٥/ ١٠٠.\n(٥) \"معالم التنزيل\" للبغوي ٥/ ١٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤٠٤، \"الوسيط\" للواحدي ٣/ ١٤٨، \"لباب التأويل\" للخازن ٣/ ١٦٥، \"الكشاف\" للزمخشري ٢/ ٣٩٠.\n(٦) انظر: \"جامع البيان\" للطبري ١٥/ ٢٤٦، \"معالم التنزيل\" للبغوي ٥/ ١٧١، \"زاد =","vol":"17","page":135},{"text":"من الأنهار والأزهار والأشجار والثمار قال: ﴿قَالَ مَا أَظُنُّ أَنْ تَبِيدَ﴾ يعني: تهلك (١) ﴿هَذِهِ أَبَدًا﴾ (الدار، يعني: الدنيا) (٢).\n\n<span data-type=\"title\" id=toc-2556>٣٦ </span>- ﴿وَمَا أَظُنُّ السَّاعَةَ﴾\nالقيامة ﴿قَائِمَةً﴾ آتية كائنة (٣)، ثم تمنى على الله تعالى أمنية أخرى مع شكه وشركه فقال: ﴿وَلَئِنْ رُدِدْتُ﴾ يعني: صرفت ﴿إِلَى رَبِّي﴾ فرجعت إليه في المعاد ﴿لَأَجِدَنَّ خَيْرًا مِنْهَا﴾ أي: من الجنة التي دخلها.\nوقرأ أهل الحجاز والشام: (منهما) على لفظ التثنية يعني: الجنتين، وكذلك هو في مصاحفهم (٤).\n﴿مُنْقَلَبًا﴾ أي: منزلًا ومرجعًا (٥)، يقول: لم يعطني هذِه الجنة في\n_________\n= المسير\" لابن الجوزي ٥/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤٠٤.\nوقال الزجاج في \"معاني القرآن\" ٣/ ٢٨٥: وكل من كفر بالله فنفسه ظلم؛ لأنه يولجها النار ذات العذاب الدائم، فأي ظلم للنفس فوق هذا؟\n(١) وفي قوله هذا إنكار لفناء الدار، انظر: \"زاد المسير\" لابن الجوزي ٥/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤٠٤.\n(٢) من (ب).\n(٣) وهذا إنكار منه للبعث، انظر: المصادر السابقة.\n(٤) هي قراءة ابن كثير، ونافع، وابن عامر. انظر \"السبعة\" لابن مجاهد (ص ٣٩٠) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١١، \"التيسير\" للداني (ص ١١٧).\n(٥) كذا قال مقاتل في \"تفسيره\" ٢/ ٥٨٦، والطبري في \"جامع البيان\" ١٥/ ٢٤٧ مرجغا ومرذا، وكذا البغوي في \"معالم التنزيل\" ٥/ ١١٧١ والزمخشري في \"الكشاف\" ٢/ ٣٩٠ مرجعًا وعاقبة.","vol":"17","page":136},{"text":"الدنيا إلا ولي عنده أفضل منها في الآخرة (١).\n\n<span data-type=\"title\" id=toc-2557>٣٧ </span>- قوله ﷿: ﴿قَالَ لَهُ صَاحِبُهُ﴾\nالمسلم ﴿وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ﴾ يعني: خلق أباك وأصلك (٢) ﴿مِنْ تُرَابٍ ثُمَّ﴾ خلقك ﴿مِنْ نُطْفَةٍ﴾ يعني: ماء الرجل والمرأة ﴿ثُمَّ سَوَّاكَ رَجُلًا﴾ أي: عدلك بشرًا سويّا ذكرًا (٣).\n\n<span data-type=\"title\" id=toc-2558>٣٨ </span>- ﴿لَكِنَّا هُوَ اللَّهُ رَبِّي﴾\nيقول: أما أنا فلا أكفر بربي ولكنا هو الله ربي. قال الكسائي (٤): فيه تقديم وتأخير.\nتقديره (٥): لكن الله هو ربي (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٥/ ٢٤٧، \"معالم التنزيل\" ٥/ ١٧٢ \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤٠٤ \"معاني القرآن\" للزجاج ٣/ ٢٨٦.\n(٢) أي خلق أباك آدم من تراب، انظر: \"جامع البيان\" للطبري ١٥/ ٢٤٧، \"معالم التنزيل\" للبغوي ٥/ ١٧٢.\n(٣) هذا نص قول الطبري في \"جامع البيان\" ١٥/ ٢٤٧.\n(٤) الكسائي: علي بن حمزة بن عبد الله الكسائي، أبو الحسن الأسدي مولاهم، أحد علماء الكوفة الكبار في النحو والقراءات والعربية، وهو أحد أصحاب القراءات السبعة ومؤدب ولد هارون الرشيد.\nتوفي سنة ١٨٩ هـ وله مصنفات منها: \"معاني القرآن\"، و\"العدد\"، و\"النوادر الكبير\" و\"الأوسط\" و\"الصغير\". \"طبقات النحويين واللغويين\" للزبيدي (ص ١٢٧)، \"السبعة\" لابن مجاهد (ص ٧٨)، \"معرفة القراء\" للذهبي ١/ ١٢٠ \"غاية النهاية\" لابن الجزري ١/ ٥٣٥.\n(٥) سقطت من (ز)، وفي (ب): مجازه.\n(٦) \"معالم التنزيل\" للبغوي ٥/ ١٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤٠٤.","vol":"17","page":137},{"text":"وقال الآخرون (١): أصله لكن أنا فحذفت الهمزة طلبًا للخفة لكثرة استعماله، وأدغمت إحدى النونين في الأخرى، وحذفت ألف أنا في الوصل، وقرأ ابن عامر ويعقوب (لكنا) بإثبات الألف في الوصل (٢) كقول الشاعر (٣):\nأنا سيفُ العَشيرةِ فاعْرِفُوني ... حُميدًا قد تَذرَّيتُ السّنامَا (٤)\n_________\n(١) هذا قول أكثر المفسرين، وأصحاب المعاني، انظر: \"جامع البيان\" للطبري ١٥/ ٢٤٧ - ٢٤٨، \"معالم التنزيل\" للبغوي ٥/ ١٧٢، \"الكشاف\" للزمخشري ٢/ ٣٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤٠٥.\nونقل القرطبي عن النحاس أنه مذهب الكسائي أيضًا.\n\"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٣، \"معاني القرآن\" للفراء ٢/ ١٤٤، \"معاني القرآن\" للزجاج ٣/ ٢٨٦.\n(٢) لم يختلفوا في إثباتها في الوقف، أما في الوصل، فقرأ عامة القراء باسقاطها وقرأ باثباتها وصلًا ووقفًا غير ابن عامر ويعقوب: نافع في رواية المسيبي، وأبو جعفر، ورويس راوية يعقوب.\nانظر: \"السبعة\" لابن مجاهد (ص ٣٩١)، \"التذكرة\" لابن غلبون ٢/ ٤١٤، \"التيسير\" للداني (ص ١١٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١١.\n(٣) قائل هذا البيت هو: حميد بن ثور بن حزن، الهلالي العامري أبو المثنى وقيل حميد بن ثور بن عبد الله بن عامر، شاعر مشهور، وصحابي، معدود في الشعراء المقدمين، أدرك عهد بني أمية، ووفد عليهم، كذا قال ابن حجر لكن رجح العلامة حمد الجاسر متابعًا العلامة الميمني أنه مات في عهد عثمان - ﵁ -.\n\"الإصابة\" لابن حجر ١/ ٣٥٥، \"التعليقات والنوادر\" للهجري ٢/ ٦٠٦، \"طبقات فحول الشعراء\" لابن سلام ٢/ ٥٨٣، \"معجم الأدباء\" ٣/ ١٢٢٢.\n(٤) البيت في \"ديوان حميد\" (ص ١٣٣)، ونسبه عبد القادر البغدادي في \"خزانة =","vol":"17","page":138},{"text":"ولا خلاف في إثباتها في الوقف.\n\n<span data-type=\"title\" id=toc-2559>٣٩ </span>- قوله ﷿ ﴿وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ﴾\n(ما) في موضع رفع، يعني: هي ما شاء الله (١)، ويجوز أن تكون في موضع نصب بوقوع شاء عليه (٢).\nوقيل: جوابه مضمر، مجازه: ما شاء الله كان وما لا يشاء لا يكون (٣).\n﴿لَا قُوَّةَ إِلَّا بِاللَّهِ﴾.\n[١٧٧٩] أخبرنا أبو عمرو الفراتي (٤) قال: أخبرنا الهيثم بن\n_________\n= الأدب\" ٥/ ٢٤٢ لحميد بن بحدل.\n(١) الذي ذكره أهل إعراب القرآن أنه يصح أن تكون (ما) في موضع رفع إما مبتدأ، وخبره محذوف وتقديره: كائن.\nوإما خبر ومبتدؤه محذوف وتقديره: الأمر ما شاء الله، أو هو ما شاء الله.\nوعلى هذا فـ (ما) هنا اسم موصول بمعنى الذي.\nانظر: \"إملاء ما من به الرحمن\" للعبكري ٢/ ١٠١، \"البيان في غريب إعراب القرآن\" لابن الأنباري ٢/ ١٠٨، \"معاني القرآن\" للفراء ٢/ ١٤٥.\n(٢) وهذا الذي ذكره الطبري في \"جامع البيان\" ١٥/ ٢٤٨.\nوعلى هذا فـ (ما) شرطية في موضع نصب بـ (شاء)، والجواب محذوف، تقديره ما شاء الله كان وجاز طرح جوابه لأنه معروف.\nانظر: \"معاني القرآن\" للفراء ٢/ ١٤٥، \"معاني القرآن\" للزجاج ٣/ ٢٨٨، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٠١، \"البيان في غريب إعراب القرآن\" لابن الأنباري ٢/ ١٠٨.\n(٣) سبق أن هذا إذا أعربت (ما) في موضع نصب بوقوع شاء عليها.\n(٤) لم يذكر بجرح أو تعديل.","vol":"17","page":139},{"text":"كليب (١) قال: حدثنا العباس بن محمَّد الدوري (٢) قال: حدثنا الحجاج الفساطيطي (٣) قال: حدثنا أبو بكر الهذلي (٤)، عن ثمامة بن عبد الله بن أنس (٥)، عن أنس بن مالك - ﵁ - أن النبي - ﷺ - قال: \"من رأى شيئًا فأعجبه فقال: ما شاء الله لا قوة إلا بالله لم يضره\" (٦).\n_________\n(١) إمام، حافظ، ثقة.\n(٢) إمام حافظ ثقة ناقد.\n(٣) في الأصل الفسطاطي.\nوفي (ب): القسطاطي، وهو: حجاج بن نصير، الفساطيطي، أبو محمَّد القيسي، البصري، روى عن فطر بن خليفة، وشعبة ومالك بن مغول، وعنه: الكجي، ويعقوب بن شيبة، والكديمي. قال الذهبي: مجمع على ضعفه ا. هـ وضعفه يحيى بن معين، والنسائي وغيرهما. وقال الدارقطني: أجمعوا على تركه. توفي سنة ٢١٣ هـ أخرج حديثه الترمذي.\n\"تقريب التهذيب\" لابن حجر (ص ٢٢٥)، \"ديوان الضعفاء والمتروكين\" للذهبي (ص ٧٤).\n\"ميزان الاعتدال\" للذهبي ١/ ٤٦٥، \"الضعفاء والمتروكين\" للنسائي (ص ٧٩).\n(٤) إخباري متروك الحديث.\n(٥) ثمامة بن عبد الله بن أنس بن مالك، الأنصاري، البصري، قاضيها، روى عن: جده أنس والبراء بن عازب، وأبي هريرة ولم يدركه، وعنه: ابن أخيه عبد الله بن المثنى بن عبد الله بن أنس، وحميد الطويل، وحماد بن سلمة. وهو ثقة، وثقه أحمد، والنسائي، والعجلي، وابن شاهين، وابن حبان. وأخرج حديثه الجماعة. توفي بعده ١١٠ هـ.\n\"تهذيب التهذيب\" لابن حجر ٢/ ٢٨، \"تقريب التهذيب\" لابن حجر (١٨٩)، \"معرفة الثقات\" للعجلي ١/ ٢٦١، \"الثقات\" لابن حبان ٤/ ٩٦.\n(٦) [١٧٧٩] الحكم على الإسناد:\nضعيف جدًا، لا تقوم به حجة، ففيه الحجاج مجمع على ضعفه، وفيه أبو بكر الهذلي، متروك. =","vol":"17","page":140},{"text":"ثم قال: ﴿إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مَالًا وَوَلَدًا﴾ و(أنا) عماد (١)، فلذلك نصب أقل (٢).\n\n<span data-type=\"title\" id=toc-2560>٤٠ </span>- قوله ﷿: ﴿فَعَسَى﴾\nفلعل ﴿رَبِّي أَنْ يُؤْتِيَنِ﴾ في الآخرة ﴿خَيْرًا مِنْ جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا﴾ يعني: يبعث على جنتك ﴿حُسْبَانًا مِنَ السَّمَاءِ﴾ قال قتادة والضحاك:\n_________\n= التخريج:\nرواه ابن السني في \"عمل اليوم والليلة\" (ص ١٠٦) (٢٠٧) وذكره شيخ الإِسلام ابن تيمية في \"الكلم الطيب\" وقال: ويذكر عن النبي - ﷺ -، ثم ذكره (ص ٩٦)، وذكره الشيخ الألباني والشيخ عبد القادر الأرناؤوط في تحقيقهما على \"الكلم الطيب\" (٢٤٤) ولم يذكرا أحدًا رواه سوى ابن السني.\nوقد رواه ابن السني من طريقه إلى حجاج بن نصير عن الهذلي به. فالحديث ضعيف.\n(١) العماد، هو ضمير الفصل، وهو ضمير بصيغة الضمير المرفوع، يؤتى به قبل الخبر ليعلم أن ما بعده خبر لا تابع. ويسمى عمادًا لأنه يعتمد عليه معنى الكلام، ويفيد التوكيد والاختصاص. وله شروط.\nانظر: \"معجم علوم اللغة العربية\" (ص ٢٦٧).\n(٢) وعلى هذا قراءة الجمهور، وهناك وجه آخر وهو رفع أقل على أن أنا مبتدأ، وأقل خبره والجملة في موضع نصب، مفعول ثان. وعلى هذا قراءة شاذة منسوبة لعيسى بن عمر، ذكرها أبو حيان في البحر. ونصب أقل على أنها مفعول ثان بـ (ترني)، والمفعول الأول الياء في ترني.\nانظر: \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٠٣، \"البيان في غريب إعراب القرآن\" لابن الأنباري ٢/ ١٠٩، \"معاني القرآن\" للزجاج ٣/ ٢٨٨، \"معاني القرآن\" للفراء ٢/ ١٤٥، \"الكشاف\" للزمخشري ٢/ ٣٩١، \"البحر المحيط\" لأبي حيان ٧/ ١٨٠.","vol":"17","page":141},{"text":"عذابًا (١).\nوقال ابن عباس - ﵄ -: نارًا (٢).\nوقال ابن زيد: قضاءً من الله يقضيه (٣).\nقال الأخفش والقتيبي: مرامي من السماء واحدتها مرماة وحسبانة (٤).\n﴿فَتُصْبِحَ صَعِيدًا زَلَقًا﴾ قال قتادة: صعيدًا أملس لا نبات عليه (٥).\n_________\n(١) روى قوليهما الطبري في \"جامع البيان\" ١٥/ ٢٤٩.\nوروى تفسير قتادة: عبد الرَّزاق في \"تفسير القرآن\" ١/ ٣٤٠.\nكما روى عن الضَّحَّاك تفسيره بالنار، ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٣.\n(٢) رواه الطسيّ في مسائل نافع لابن عباس (ص ١٣٤)، والطسي هو: عبد الصَّمد بن علي بن محمَّد بن مكرم المتوفى سنة ٣٤٦ هـ، \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٥٥، والذي رواه الطبري في \"جامع البيان\" ١٥/ ٢٤٩ عن ابن عباس، أنَّه قال: الحسبان: العذاب.\n(٣) رواه الطبري في \"جامع البيان\" ١٥/ ٢٤٩.\n(٤) ليس في \"معاني القرآن\".\nأما قول ابن قتيبة فهو في \"تفسير غريب القرآن\" (ص ٢٦٧).\nوانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٣، \"جامع البيان\" للطبري ١٥/ ٢٤٨.\nوقال الواحدي: في \"الوسيط\" ٣/ ١٤٩: والمعنى يرسل مرامي من عذابه، إما بردًا وإما حجارة، أو غيرهما.\nوعن أصل الكلمة، قال الزجاج في \"معاني القرآن\" ٣/ ٢٩٠: الحسبان في اللغة هو الحساب، قال تعالى: ﴿الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (٥)﴾ [الرحمن: ٥] المعنى بحساب، فالمعنى في هذِه الآية أن يرسل عليها عذاب حسبان، وذلك الحسبان، هو حساب ما كسبت يداك.\n(٥) الذي رواه الطبري في \"جامع البيان\" ١٥/ ٢٤٩، عنه أنَّه قال: أي قد حصد ما فيها فلم يترك فيها شيء. وهذا معنى ما ذكره المصنف هنا.","vol":"17","page":142},{"text":"وقال مجاهد: رملًا هائلًا (١) وترابًا.\nقال ابن عباس ﵄: مثل الجرز (٢).\n\n<span data-type=\"title\" id=toc-2561>٤١ </span>- ﴿أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا﴾\nأي: غائرًا منقطعًا ذاهبًا في الأرض (٣)، لا تناله الأيدي ولا الرشاء ولا الدلاء، والغور وضع موضع الاسم، كما يقال: رجل صوم وفطر وزور وعدل ونساء نوح، ويستوي فيه الواحد والاثنان والجمع والمذكر والمؤنث (٤).\nقال عمرو بن كلثوم:\nتَظلُّ جِيادُنا نَوحًا عليه ... مُقَلَّدةً أعِنَّتُها صُفُونا (٥)\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ١٧٣، وذكره الخازن في \"لباب التأويل\" ٣/ ١٦٥ ولم ينسبه لأحد.\n(٢) رواه الطبري في \"جامع البيان\" ١٥/ ٢٤٩.\nوابن المنذر، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٠٧.\n(٣) هذا المعنى رواه الطبري في \"جامع البيان\" ١٥/ ٢٥٠ عن قتادة.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٣، وعزاه السيوطي لعبد الرَّزاق، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٠٧ ولم أجده في المطبوع في \"تفسير القرآن\" لعبد الرَّزاق. وانظر \"لباب التأويل\" للخازن ٣/ ١٦٥، \"معالم التنزيل\" للبغوي ٥/ ١٧٣، \"الوسيط\" للواحدي ٢/ ١٤٥.\n(٤) انظر: \"معاني القرآن\" للزجاج ٣/ ٢٩٠، \"معاني القرآن\" للفراء ٢/ ١٤٥، \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٣، \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٧).\n(٥) رواية البيت في \"ديوانه\" (ص ٧٢): تركنا الخيل عاكفة عليه ..، وكذا في \"تاج العروس\" للزبيدي ٢٤/ ١٧٩ (عكف) \"معجم مقاييس اللغة\" لابن فارس ٤/ ١٠٩ =","vol":"17","page":143},{"text":"أي: نائحات (١) وقال الآخر (٢):\nهَريقي من دموعِهما سِجاما (٣) ... ضباع وجاوبي نوحًا قيامًا (٤)\n﴿فَلَنْ تَسْتَطِيعَ لَهُ طَلَبًا﴾ يعني: بعدما ذهب ونضب.\n\n<span data-type=\"title\" id=toc-2562>٤٢ </span>- ﴿وَأُحِيطَ بِثَمَرِهِ﴾\nأي: أحاط الهلاك بثمر جنته، وهي جميع صنوف الثمار.\nوقال مجاهد: هي ذهب وفضة، وذلك أن الله تعالى أرسل عليها نارا فأهلكها وغار ماؤها (٥) ﴿فَأَصْبَحَ﴾ صاحبها الكافر ﴿يُقَلِّبُ كَفَّيْهِ﴾\n_________\n= (علم)، \"جمهرة أشعار العرب\" لأبي زيد القرشي (ص ١٨، ١٤١)، \"شرح المعلقات العشر\" للشنقيطي (ص ١٤٠)، وعلى هذا فلا شاهد فيه.\nلكنَّه ورد -كما أورده المصنف- في كل من: \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٤ \"جامع البيان\" للطبري ١٥/ ٢٤٩، \"المحرر الوجيز\" لابن عطية ٣/ ٥١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤٠٩، ولعلها رواية أخرى للبيت.\n(١) في الأصل: يحات.\n(٢) لم يذكر أحد ممن أورده له قائلًا، لكن قال أبو عبيدة في \"مجاز القرآن\" ١/ ٤٠٤: وقال باكٍ يبكي هشام بن المغيرة. ثم أورده. وهشام هو أبو أبي جهل فيكون قائله من شعراء الجاهلية والله أعلم.\n(٣) في الأصل: سحابًا، والتصحيح من النسختين الأخريين، والمصادر الأخرى.\n(٤) ذكره أبو عبيدة في \"مجاز القرآن\" ١/ ٤٠٤، والطبري في \"جامع البيان\" ١٥/ ٢٤٩ والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤٠٩.\n(٥) مضى الكلام عن الفرق بين الثَّمَر والثُمْر، ومضى تخريج قول مجاهد.","vol":"17","page":144},{"text":"يعني: يصفق بيده على الأخرى، ويقلب كفَّيه ظهرًا لبطن تأسفًا وتلهفًا (١).\n﴿عَلَى مَا أَنْفَقَ فِيهَا﴾ يعني: عليها، كقوله: ﴿وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ﴾ (٢) أي: عليها (٣).\n﴿وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا﴾ ساقطة على سقوفها خالية من غروسها ونباتها (٤)، ﴿وَيَقُولُ يَالَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا﴾.\n* * *\n_________\n(١) وهذِه علامة الندم، كما ذكر ذلك أبو عبيدة في \"مجاز القرآن\" ١/ ٤٠٤، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٨).\nوانظر: \"جامع البيان\" للطبري ١٥/ ٢٥٠، \"معالم التنزيل\" للبغوي ٥/ ١٧٣، \"الوسيط\" للواحدي ٣/ ١٤٩.\n(٢) طه: ٧١.\n(٣) ذكر الرماني في \"معاني الحروف\" (ص ٩٦) أن هذا القول زعمه الكوفيون وأورد الآية التي أوردها المصنف هنا شاهدًا لهم.\nوذكر أن البصريين يقولون: (في) على بابها، ولا تأتي بمعنى على.\nوذكر ابن هشام في معاني (في) الاستعلاء وأورد الآية وبيتين من الشعر، شاهدين.\nانظر: \"مغني اللبيب\" لابن هشام ١/ ١٦٨، \"زاد المسير\" لابن الجوزي ٥/ ١٠٢.\n(٤) انظر: \"مجاز القرآن\" ١/ ٤٠٥، \"جامع البيان\" للطبري ١٥/ ٢٥٠، \"معالم التنزيل\" للبغوي ٥/ ١٧٣ \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٠. وقال ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٨): خربة.","vol":"17","page":145},{"text":"<span data-type=\"title\" id=toc-2563>٤٣ </span>- قال الله تعالى: ﴿وَلَمْ تَكُنْ لَهُ﴾\nقرأ حمزة والكسائي (يكن) (١) ﴿فِئَةٌ﴾ جماعة (٢) ﴿يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ﴾ يمنعونه من عذاب الله (٣)، ﴿وَمَا كَانَ مُنْتَصِرًا﴾ ممتنعًا منتقمًا (٤).\n\n<span data-type=\"title\" id=toc-2564>٤٤ </span>- قوله ﷿: ﴿هُنَالِكَ الْوَلَايَةُ﴾\nيعني: في القيامة.\n﴿الْوَلَايَةُ لِلَّهِ﴾ قرأ الأعمش وحمزة والكسائي: (الوِلاية) بكسر الواو يعني: السلطان والإمارة (٥).\nوقرأ الباقون: بفتح الواو من الموالاة (٦)، كقوله تعالى: ﴿اللَّهُ وَلِيُّ﴾\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٣٩٢)، \"التيسير\" للداني (ص ١١٧)، \"التذكرة\" لابن غلبون ٢/ ٤١٤.\n(٢) ذكر هذا القول أبو عبيدة في \"مجاز القرآن\" ١/ ٤٠٥، والطبري في \"جامع البيان\" ١٥/ ٢٥٠ وأوردا شاهدًا للعجاج.\n(٣) \"جامع البيان\" للطبري ١٥/ ٢٥١، \"معالم التنزيل\" للبغوي ٥/ ١٧٣، \"لباب التأويل\" للخازن ٣/ ١٦٥.\n(٤) \"جامع البيان\" للطبري ١٥/ ٢٥١، \"معالم التنزيل\" للبغوي ٥/ ١٧٣.\n(٥) وكذا قرأ خلف، ذكر ذلك ابن مهران في \"المبسوط في القراءات العشر\" (ص ٢٣٥) والبنا في \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢١٦ وانظر: \"السبعة\" لابن مجاهد (٣٩٢)، \"التيسير\" للداني (ص ١١٧)، \"التذكرة\" لابن غلبون ٢/ ٤١٤، \"جامع البيان\" للطبري ١٥/ ٢٥١ ورجح هذِه القراءة، \"معاني القراءات\" للأزهري ٢/ ١١١، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١١.\n(٦) هي قراءة ابن كثير، ونافع، وابن عامر، وعاصم، وأبي عمرو، وأبي جعفر، ويعقوب. =","vol":"17","page":146},{"text":"الَّذِينَ آمَنُوا﴾ (١) وقوله: ﴿ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا﴾ (٢).\nوقال القتيبي: يريد يتولون الله يومئذٍ ويؤمنون به، ويتبرؤون مما كانوا يعبدون (٣).\nوقوله ﷿: ﴿الحَقُّ﴾ رفعه أبو عمرو والكسائي على نعت الولاية (٤)، وتصديقه قراءة أبي - ﵁ -: (هناك الولاية الحقُ لله) (٥) وقرأ الباقون بالكسر على صفة الله تعالى، كقوله: ﴿ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ﴾ (٦). وتصديقه قراءة عبد الله - ﵁ - (وهو الحق) (٧). فجعله من نعت الله تعالى (٨).\n_________\n= انظر: \"السبعة\" لابن مجاهد (ص ٣٩٢) \"التيسير\" للداني (ص ١١٧)، \"التذكرة\" لابن غلبون ٢/ ٤١٤، \"معاني القراءات\" للأزهري ٢/ ١١١، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٣٥).\n(١) البقرة: ٢٥٧.\n(٢) محمَّد: ١١.\n(٣) في \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٨).\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٣٩٢)، \"التيسير\" للداني (ص ١١٧)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢١٦.\n(٥) \"معالم التنزيل\" للبغوي ٥/ ١٧٣، \"الوسيط\" للواحدي ٣/ ١٥٠.\n(٦) الأنعام: ٦٢.\n(٧) لم أجدها.\n(٨) وهناك قراءة ثالثة شاذة، وهي قراءة عمرو بن عبيد رأس المعتزلة، وهي بنصب الحق على التأكيد، ذكرها الزمخشري في \"الكشاف\" ٢/ ٣٩٢ وحسنها وذكر أنها فصيحة، ثم امتدح صاحبها عمرو بن عبيد، لأنَّه معتزلي مثله.\nكما ذكرها ابن عطية في \"المحرر الوجيز\" ٣/ ٥١٩، ونسبها لأبي حيوة.","vol":"17","page":147},{"text":"﴿هُوَ خَيْرٌ ثَوَابًا﴾ لأوليائه وأهل طاعته ﴿وَخَيْرٌ عُقْبًا﴾ لهم في الآخرة إذا صاروا إليه، والعقب العاقبة، يقال: هذا عاقبة أمر كذا، وعقباه، وعقبه، أي: آخره (١).\n\n<span data-type=\"title\" id=toc-2565>٤٥ </span>- قوله ﷿: ﴿وَاضْرِبْ﴾\nيا محمَّد ﴿لَهُمْ﴾ لهؤلاء المشركين المترفين الذين سألوك طرد الفقراء المؤمنين ﴿مَثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ﴾ الدُّنيا، يعني: المطر، قالت الحكماء: شبه الله الدُّنيا بالماء؛ لأنَّ الماء لا يستقر في موضع، كذلك الدُّنيا (٢) لا تبقي على أحد، ولأن الماء لا يستقيم على حالة واحدة، كذلك الدُّنيا؛ ولأن الماء لا يبقى ويذهب، كذلك الدُّنيا لا تبقى على واحد وتذهب؛ ولأن الماء لا يقدر أحد أن يدخله ولا يبتل، فكذلك الدُّنيا لا يسلم من آفتها وفتنتها أحد، ولأن الماء إذا كان بقدر كان نافعًا مبقيًا، وإذا جاوز المقدار كان ضارًّا مهلكًا، فكذلك الدُّنيا الكفاف منها ينفع وفضولها يضر.\nقوله ﷿ ﴿فَاخْتَلَطَ بِهِ﴾ بالماء ﴿نَبَاتُ الْأَرْضِ فَأَصْبَحَ﴾ عن\n_________\n(١) هذا نص الطبري في \"جامع البيان\" ١٥/ ٢٥٢.\nوجاء في نسخة (ب) بعد هذا الموضع ما يلي: (قرا عقبا لسلك القاف، عاصم وحمزة) ا. هـ وفيه اضطراب وتصحيف، ولعل المراد: الإشارة إلى القراءة في قوله (عقبًا) فقد قرأ عاصم وحمزة بتسكين القاف، والباقون بضمها، \"السبعة\" لابن مجاهد (ص ٣٩٢).\n(٢) ساقطة من الأصل.","vol":"17","page":148},{"text":"قريب ﴿هَشِيمًا﴾ قال ابن عباس - ﵄ -: يابسًا (١).\nوقال الضَّحَّاك: كسيرًا (٢).\nقال الأخفش: متفتتًا (٣)، وأصله الكسر (٤).\n﴿تَذْرُوهُ الرِّيَاحُ﴾.\nقال ابن عباس - ﵄ -: تذريه (٥).\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ١٧٤، \"لباب التأويل\" للخازن ٣/ ١٦٦.\n\"تفسير مقاتل\" ٢/ ٥٨٧ وأبي عبيدة في \"مجاز القرآن\" ١/ ٤٠٥ وزاد: متفتتًا، وبمعناه ما قاله الزجاج في \"معاني القرآن\" ٣/ ٢٩١: الهشيم: النبات الجاف الذي تسفيه الريح.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٧٤.\n(٣) وهو قول ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٦٨).\n(٤) قال ابن قتيبة: وأصله: من هشمت الشيء إذا كسرته، ومنه سمي الرجل: هاشمًا. \"تفسير غريب القرآن\" (ص ٢٦٨).\nوقال ابن فارس: الهاء والشين والميم، أصل يدل على كسر الشيء ... والهشيم من النبات: اليابس المتكسر. \"معجم مقاييس اللغة\" لابن فارس ٦/ ٥٣.\nوكذا قال ابن منظور في \"لسان العرب\" ١٢/ ٦١١.\n(٥) الذي في \"معالم التنزيل\" للبغوي ٥/ ١٧٤: تثيره.\nوفي نسخة أخرى: تديره، وكذا في \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٣.\nلكن ذكر ابن الجوزي في \"زاد المسير\" ٥/ ١٠٤ أن تُذريه بضم التاء، قراءة لأُبَيّ، ولابن عباس، وذكر أن هناك قراءة أخرى لابن مسعود وهي تذريه بفتح التاء، وذكرها أيضًا الفراء في \"معاني القرآن\" ٢/ ١٤٦.\nوقد قال الزجاج في \"معاني القرآن\" ٣/ ٢٩١: وفي تذروه لغتان لا يقرأ بهما: تُذريه بضم التاء وكسر الراء، وتذريه، بفتح التاء ا. هـ.\nوهذا يناقضه ما ذكره ابن الجوزي أنَّه قرئ بهما، والله أعلم.\nوكذا ما سيأتي أن طلحة بن مصرف، قرأ تُذْريه، بضم التاء.","vol":"17","page":149},{"text":"وقال ابن كيسان: تجيء به وتذهب (١).\nوقال الأخفش: ترفعه (٢).\nقال أبو عبيدة: تفرقه (٣).\nوقال القتيبي: تنسفه (٤).\nوقرأ طلحة بن مصرف: تُذريه (٥).\nيقال: ذرته الريح تذروه ذروًا، وتذريه ذريًا، وأذرته إذراءً (٦) إذا طارت به (٧).\n﴿وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ مُقْتَدِرًا﴾ قادرًا.\n\n<span data-type=\"title\" id=toc-2566>٤٦ </span>- قوله ﷿: ﴿الْمَالُ وَالْبَنُونَ﴾\nالتي يفتخر بها عيينة بن حصن وأصحابه من الأشراف والأغنياء (٨)\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٣.\n(٢) ليس هو في \"معاني القرآن\"، ونسبه له الألوسي في \"روح المعاني\" ١٥/ ٢٦٨، ونسبه الواحدي في \"الوسيط\" ٣/ ١٥٠ للمفسرين.\n(٣) \"مجاز القرآن\" ١/ ٤٠٥، وفيه: تطيره وتفرقه.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٣.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٨)، وانظر \"معالم التنزيل\" للبغوي ٥/ ١٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٣.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٣.\n(٦) في الأصل إذرارًا، والتصحيح من النسختين الأخريين، والمصادر الأخرى.\n(٧) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٥، \"معاني القرآن\" للفراء ٢/ ١٤٦.\n(٨) \"معالم التنزيل\" للبغوي ٥/ ١٧٤، ووقع في مطبوعته عتبة بدل عيينة.","vol":"17","page":150},{"text":"﴿زِينَةُ الْحَيَاةِ الدُّنْيَا﴾ وليست من زاد القبر ولا من عدد الآخرة ﴿وَالْبَاقِيَاتُ الصَّالِحَاتُ﴾ التي يعملها سلمان الفارسي وأصحابه من الموالي والفقراء ﴿خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا﴾ يعني: خير ما يأمله الإنسان.\nواختلفوا في الباقيات الصالحات ما هي؟\nفقال ابن عباس (١) وعكرمة (٢) ومجاهد (٣) والضَّحَّاك (٤) وهي: قول العبد: سبحان الله والحمد لله ولا إله إلَّا الله والله أكبر (٥) يدل عليه: ما روى مسلم بن إبراهيم (٦)، عن أبي هلال (٧) عن قتادة (٨) أن\n_________\n(١) أخرج قول ابن عباس: الطبري في \"جامع البيان\" ١٥/ ٢٥٤.\nوانظر: \"الوسيط\" للواحدي ٣/ ١٥١ \"معالم التنزيل\" للبغوي ٥/ ١٧٤، \"زاد المسير\" لابن الجوزي ٥/ ١٠٤.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٠٤، والبغوي في \"معالم التنزيل\" ٥/ ١٧٤ والواحدي في \"الوسيط\" ٣/ ١٥١.\n(٣) رواه عنه، الطبري في \"جامع البيان\" ١٥/ ٢٥٥.\nوذكره الواحدي في \"الوسيط\" ٣/ ١٥١، والبغوي في \"معالم التنزيل\" ٥/ ١٧٤.\nوابن الجوزي في \"زاد المسير\" ٥/ ١٠٤، والخازن في \"لباب التأويل\" ٣/ ١٦٦.\n(٤) \"زاد المسير\" لابن الجوزي ٥/ ١٠٤، \"الوسيط\" للواحدي ٣/ ١٥١.\n(٥) وهو قول قتادة والحسن، أخرجه عنهما الطبري، كما في \"جامع البيان\" ١٥/ ٢٥٥ لكن باختلاف في التقديم والتأخير. وذكر القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٤ أنَّه قول الجمهور.\n(٦) أبو عمرو البصري، ثقة مأمون.\n(٧) أبو هلال: محمَّد بن سليم، الراسبي، صدوق فيه لين.\n(٨) أبو الخطَّاب السدوسي البصري، ثقة، ثبت.","vol":"17","page":151},{"text":"النَّبيّ - ﷺ - أخذ غصنًا فحركه حتَّى سقط ورقه وقال: \"إن المسلم إذا قال سبحان الله والحمد لله ولا إله إلَّا الله والله أكبر، تحاتت خطاياه كما تحاتّ هذا، خذهن إليك يا أبا الدرداء قبل أن يحال بينك وبينهن فهن من كنز الجنَّة، وصفايا الكلام، وهن الباقيات الصالحات\" (١).\n_________\n(١) الحكم على الإسناد:\nضعيف: فيه أبو هلال الراسبي فيه لين، وقد ضعف في قتادة خاصة، والحديث مرسل عن قتادة أيضًا.\nالتخريج:\nروى ابن ماجة نحوه، كتاب الأدب، باب فضل التسبيح (٣٨١٣) قال أبو الدرداء: قال لي رسول الله - ﷺ -: \"عليك بسبحان الله، والحمد لله، ولا إله إلَّا الله، والله أكبر، فإنَّها يعني: تحططن الخطايا كما تحط الشجرة ورقها\".\nوهو حديث ضعيف فيه عمر بن راشد، قال الحافظ ابن حجر: ضعيف، \"تقريب التهذيب\" (ص ٧١٨).\nلكن له شاهد من حديث أنس - ﵁ -، أن الرسول - ﷺ -، أخذ غصنًا فنفضه فلم ينتقض ثم نفضه فلم ينتفض، ثم نفضه فانتفض، فقال رسول الله - ﷺ -: \"إن سبحان الله والحمد لله ولا إله إلَّا الله والله أكبر، تنفض الخطايا كما تنفض الشجرة ورقها\". أخرجه أحمد في \"المسند\" ٣/ ١٥٢ (١٢٥٣٤) والبخاري في \"الأدب المفرد\" (٦٣٤) والحارث بن أبي أسامة كما في \"بغية الباحث\" ٢/ ٩٤٦ كلهم من طريق سنان بن ربيعة الباهلي عن أنس، وسنان حسن الحديث في المتابعات والشواهد، قال عنه الحافظ ابن حجر: صدوق فيه لين، أخرج له البُخاريّ مقرونًا، \"تقريب التهذيب\" لابن حجر (ص ٤١٧).\nورواه الطّبرانيّ في \"الدعاء\" ٣/ ١٥٦٣ من طريق سنان، وفي ٣/ ١٥٦٤ من طريق أشعث بن جابر الحداني عن أنس، وفي سنده نافع بن خالد الطاحي، ترجمه البُخاريّ وابن أبي حاتم ولم يذكرا فيه جرحًا ولا تعديلًا، وذكره ابن حبان في \"الثقات\" ٩/ ٢١٠. =","vol":"17","page":152},{"text":"قال عثمان بن عفَّان (١) وابن عمر (٢) وسعيد بن المسيب (٣) وعطاء ابن أبي رباح (٤): هن سبحان الله والحمد لله ولا إله إلَّا الله والله أكبر، ولا حول ولا قوة إلَّا بالله (٥). يدل عليه:\n[١٧٨٠] (ما أخبرنا عبد الله بن حامد الوزَّان (٦)، قال: أخبرنا أحمد بن محمَّد بن شاذان (٧)، قال: أخبرنا جبغون (٨) بن محمَّد (٩)،\n_________\n= وأخرجه التِّرمذيُّ في \"الدعوات\" (٣٥٣٣) من طريق الأعمش عن أنس، ولم يسمع منه، وفي السند محمَّد بن حميد الرازي، ضعيف. \"تقريب التهذيب\" لابن حجر (ص ٨٣٩)، وانظر مرويات الإمام أحمد في \"التفسير\" ٣/ ١٢٠ وأخرجه ابن مردويه، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٠٨.\nفالحديث حسن بطرقه، والله أعلم.\n(١) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٥٤، والإمام أحمد في \"المسند\" ١/ ٧١ (٥١٣)، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٤٠٩، وانظر: \"زاد المسير\" لابن الجوزي ٥/ ١٠٤.\n(٢) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٥٥، لكن دون والحمد لله.\n(٣) رواه الطبري في \"جامع البيان\" ١٥/ ٢٥٤، ٢٥٦، والنحاس في \"معاني القرآن\" ٤/ ٢٤٩ من طريق مالك. وانظر: \"زاد المسير\" لابن الجوزي ٥/ ١٠٤.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ٢٥٥ لكن دون والحمد لله.\n(٥) من قوله: يدل عليه إلى قوله ولا قوة إلَّا بالله، تأخر في نسخة (ب) عن هذا الموضع، كما وقع فيها اضطراب.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) لم أجده.\n(٨) هكذا في الأصل: جبغون، وفي (ب): معاوية، وفي (ز): جيفويه. وفي موضع آخر: جعونه، وفي مقدمة \"الكشف والبيان\" (ل ٢/ ب): جيعونه.\n(٩) لم أجده.","vol":"17","page":153},{"text":"قال: أخبرنا صالح بن محمَّد (١) (ح.\n[١٧٨١] وأخبرنا أحمد بن أُبي (٢)، قال: أخبرنا محمَّد بن إسحاق (٣)، قال: حدّثنا سعيد بن عيسى (٤)، قال: حدّثنا فارس بن عمر (٥) قال) (٦): حدّثنا صالح (٧)، قال: حدّثنا القاسم بن عبد الله العُمري (٨)، ومحمد بن عجلان (٩)، عن عبد الجليل بن حميد (١٠)،\n_________\n(١) متهم ساقط.\n(٢) الفراتي، لم يذكر بجرح أو تعديل.\n(٣) محمَّد بن إسحاق بن سهل، لم أجده.\n(٤) لم أجده.\n(٥) قال الخليلي: لا يعتمد عليه.\n(٦) ما بين القوسين ساقط من نسخة (ز) وسقط السند الأوَّل كله وأول الثَّاني إلى فارس بن عمر من نسخة (ب).\n(٧) صالح بن محمَّد التِّرمذيُّ، متهم ساقط.\n(٨) القاسم بن عبد اللهّ بن عمر بن حفص بن عاصم بن عمر بن الخطاب العدوي القرشي، المدني روى عن: جعفر الصادق، وعمه عبيد الله بن عمر، وعلي بن زيد بن جدعان، وعمرو بن شعيب. وعنه: عبد الله بن وهب، وقتيبة بن سعيد، وهشام بن عمار.\nضعفه البُخاريّ، وابن معين ورماه أحمد بالكذب، وقال أبو حاتم والنَّسائيُّ: متروك، وكذا قال أبو زرعة. وقال ابن حجر: متروك، توفي بعد سنة ١٦٠ هـ.\n\"تهذيب الكمال\" للمزي ٦/ ٧١ \"تقريب التهذيب\" لابن حجر (ص ٧٩٢).\n\"الضعفاء\" للعقيلي ٣/ ٤٧٢. \"الضعفاء الصَّغير\" للبخاري (ص ٩٥).\n(٩) أبو عبد الله المدني، صدوق إلَّا أنَّه اختلطت عليه أحاديث أبي هريرة.\n(١٠) عبد الجليل بن حميد اليحصبي، أبو مالك المصري، روى عن: الزُّهريّ، ويحيى ابن سعيد الأنصاري، وأيوب السختياني، وعنه: محمَّد بن عجلان، وهو من أقرانه، وابن وهب وموسى بن سلمة. أخرج حديثه النَّسائيّ، وقال: ليس به بأس =","vol":"17","page":154},{"text":"عن خالد (١) عن ابن عمر - ﵄ -، أن النَّبيّ - ﷺ -: خرج على قومه فقال: \"خذوا جُنتكم\" قالوا: يا رسول الله، من عدو حضر؟ فقال: \"لا، بل من النَّار\" قالوا: وما جنتنا من النَّار؟ قال؟ \"سبحان الله والحمد لله ولا إله إلَّا الله والله أكبر ولا حول ولا قوة إلَّا بالله (٢)، فإنهن يأتين يوم القيامة مقدمات ومجنبات ومعقبات، وهن الباقيات الصالحات\" (٣).\n_________\n= وكذا قال ابن حجر، وقال الذهبي: صدوق، وذكره ابن حبان في \"الثقات\"، توفي سنة ١٤٨ هـ.\n\"تهذيب الكمال\" للمزي ٤/ ٣٤٤ \"تقريب التهذيب\" لابن حجر (ص ٥٦٣) \"الثقات\" لابن حبان ٨/ ٤٢١ \"الكاشف\" للذهبي ١/ ٦١٣.\n(١) خالد بن أبي عمران التجيبي، أبو عمر التونسي الفقيه، قاضي إفريقية، روى عن ابن عمر وحنش الصنعاني، وسالم، ونافع، والقاسم بن محمَّد، وعنه: ابن لهيعة، وعبد الجليل بن حميد والليث بن سعد، ويحيى بن سعيد، قال بن سعد: كان ثقة، وقال أبو حاتم: ثقة لا بأس به أخرج حديثه مسلم، وأبو داود، والترمذي، والنَّسائيُّ، توفي سنة ١٢٩ هـ وقيل ١٢٥ هـ \"تهذيب الكمال\" للمزي ٢/ ٣٦١ \"طبقات علماء إفريقية وتونس\" (ص ٢١٢) \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٤٥ \"الطبقات الكبرى\" لابن سعد ٧/ ٥٢١.\n(٢) في (ب) زيادة: العلي العظيم.\n(٣) [١٧٨٠ - ١٧٨١] الحكم على الإسناد:\nسنده ساقط: فيه صالح بن محمَّد التِّرمذيُّ متهم ساقط، والقاسم العمري متروك، وفيه من لم أجده، ومن دخل اسمه تصحيف فلم أتبينه.\nالتخريج:\nلم أجد من روى هذا الحديث عن ابن عمر، لكن له شواهد: الأوَّل: عن أبي =","vol":"17","page":155},{"text":"وعن أبي سعيد الخدري ﵁ أن رسول الله - ﷺ - قال: \"استكثروا من الباقيات الصالحات\" فقيل: وما هن يا رسول الله؟ قال: \"الملة\"، قيل: وما هن يا رسول الله؟ قال: \"الملة\" أربع مرات، ثم قال: \"التهليل والتكبير والتسبيح والتحميد لله ولا حول ولا قوة إلَّا بالله\" (١).\n_________\n= هريرة، والثاني: عن عائشة، والثالث: عن أنس.\nأما حديث أبي هريرة فقد رواه كل من:\nأ - النَّسائيّ في \"عمل اليوم والليلة\" من \"السنن الكبرى\" ٦/ ٢١٢ (١٠٦٨٤)، باب ثواب من سبّح الله مائة تسبيحة وتحميدة وتكبيرة، وفيه مجنبات معقبات دون مقدمات.\nب- والحاكم في \"المستدرك\" ١/ ٧٢٥، وفيه: منجيات ومقدمات.\nوقال: هذا حديثٌ صحيحٌ على شرط مسلم ولم يخرجاه، ووافقه الذهبي.\nج- والطبري في \"جامع البيان\" ١٥/ ٢٥٥ مختصرًا.\nد- والطبراني في \"المعجم الصَّغير\" ١/ ٢٤٩ (٤٠٧) وفيه (ولا حول ولا قوة إلا بالله).\nهـ- وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٤، وابن مردويه، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٠٨ وليس في رواية أبي هريرة (ولا حول ولا قوة إلَّا بالله) إلَّا عند المصنف والطبراني.\nو- وأمَّا الشاهد الثَّاني: حديث عائشة - ﵄ -، وهو مطابق لرواية حديث ابن عمر بزيادة (ولا حول ولا قوة إلَّا بالله) إلَّا أنَّه قال بدل ومجنبات: ومحسنات.\nرواه ابن المنذر، وابن مردويه، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٠٩.\nز- وأمَّا الشاهد الثالث: فهو حديث أنس - ﵁ -، وقد رواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٤/ ٤٠٨ - ٤٠٩ ورواه الواحدي في \"الوسيط\" ٣/ ١٥١ من طريق: كثير بن سليم الضبي وهو ضعيف، انظر: \"تقريب التهذيب\" لابن حجر (ص ٨٠٨).\n(١) رواه الإمام أحمد في \"المسند\" ٣/ ٧٥ (١١٧١٣)، والطبري في \"جامع البيان\" =","vol":"17","page":156},{"text":"وقال عبد الله بن عبد الرحمن مولى سالم بن عبد الله: أرسلني سالم إلى محمَّد بن كعب القرظي فقال: قل له: القني عند زاوية العين (١) (٢)، فإن لي إليك حاجة، قال: فالتقيا فسلّم أحدهما على صاحبه ثم قال سالم: ما تعد الباقيات الصالحات؟ فقال: لا إله إلَّا الله والحمد لله وسبحان الله والله أكبر ولا حول ولا قوة إلَّا بالله فقال له سالم: متى جعلت فيها لا حول ولا قوة إلَّا بالله؟ قال: ما\n_________\n= ١٥/ ٢٥٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ١٢١، والحاكم في \"المستدرك\" ١/ ٦٩٤ وقال: هذا أصح إسناد المصريين فلم يخرجاه، وأبو يعلى في \"مسنده\" ٢/ ٥٢٤ (١٣٨٤)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٤، وابن مردويه، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٠٨، والبغوي في \"معالم التنزيل\" ٥/ ١٧٥، \"شرح السنة\" للبغوي ٥/ ٦٤ كلهم من طريق دراج عن أبي الهيثم عن أبي سعيد، وهذِه طريق ضعيفة وقد سبق الكلام عن دراج وأبي الهيثم.\n(١) هكذا في الأصل و(ز) أما في (ب) فغير واضحة لكنها أقرب لأن تكون القبر، وهو كذلك في الطبري ولعلّه الصَّحيح، وانظر التعليق الآتي.\n(٢) بحثت في \"وفاء الوفا بأخبار دار المصطفى\" للمسهودي، وفي \"المغانم المطابة في معالم طابة\" للفيروزآبادي، وفي \"آثار المدينة\" لعبد القدوس الأنصاري وفي غيرها من كتب البلدان، فلم أجد موضعًا يسمى زاوية العين، وقد ذكروا في المدينة النبوية عيونًا كثيرة.\nلكن وجدت في \"معجم البلدان\" موضعًا يسمى الزاوية، قال عنه: موضع قرب المدينة فيه كان قصر أنس بن مالك - ﵁ -، وهو على فرسخين من المدينة والله أعلم. \"معجم البلدان\" لياقوت ٣/ ١٢٨.\nلكن ورد الحديث في \"جامع البيان\" للطبري ١٥/ ٢٥٥، وفيه: زاوية القبر، والظاهر أن المقصود قبر النَّبيّ - ﷺ -. فالله أعلم أيهما دخله التصحيف؟","vol":"17","page":157},{"text":"زلت أجعلها. قال: فراجعه مرتين أو ثلاثًا فلم ينزع (١).\nفقال سالم: أجل فأثبت (٢) فإن أبا أيوب الأنصاري - ﵁ - حدثني أنَّه سمع رسول الله - ﷺ - يقول: \"عرج بي إلى سماء الدُّنيا، فأريت إبراهيم ﵇، فقال: يا جبريل، من هذا معك؟ قال محمَّد. فرحب بي وسهل، ثم قال: مر أمتك فليكثروا من غراس الجنَّة، فإن تربتها طيبة وأرضها واسعة. قلت: وما غراس الجنَّة؟ قال: لا حول ولا قوة إلَّا بالله\". (٣)\n_________\n(١) أي: فلم يرجع عن رأيه، قال في \"معجم مقاييس اللغة\" لابن فارس ٥/ ٤١٥ إنزع): ونزع عن الأمر نزوعًا: تركه ا. هـ وانظر: \"لسان العرب\" لابن منظور ٨/ ٣٤٩ - ٣٥٢ (نزع).\n(٢) في (ب) فإني أتيت وهو تصحيف وفي \"جامع البيان\" للطبري ١٥/ ٢٥٥ قال: فأثْبتْ، قال سالم: أجل فأُثبتُ أن أبا أيوب .. إلخ فلعل في النسخ سقطا والله أعلم.\n(٣) رواه الطبري في \"جامع البيان\" ١٥/ ٢٥٥ قال: حدثني يونس أخبرنا ابن وهب، حدثني أبو صخر، عن عبد الله بن عبد الرحمن عن سالم فذكره.\nيونس بن عبد الأعلى، ثقة أخرج حديثه مسلم وغيره، \"تقريب التهذيب\" لابن حجر (ص ١٠٩٨).\nوابن وهب هو الإمام عبد الله بن وهب ثقة أخرج حديثه الجماعة، \"تقريب التهذيب\" لابن حجر (ص ٥٥٦).\nوأبو صخر هو حميد بن زياد، أخرج حديثه مسلم وغيره.\nانظر: \"رجال صحيح مسلم\" لأبي بكر الأصبهاني ١/ ١٦٤.\nوقال عنه الحافظ: صدوق يهم، \"تقريب التهذيب\" لابن حجر (ص ٢٧٤) مع أنَّه وثقه يَحْيَى، وقال أحمد: ليس به بأس، ووثقه الدارقطني، وقال ابن عدي: وهو عندي صالح، وذكره ابن حبان في الثقات، وذكر ابن حجر في \"تهذيب التهذيب\" =","vol":"17","page":158},{"text":"وقال سعيد بن جبير (١) وعمرو بن شرحبيل (٢) ومسروق (٣) وإبراهيم (٤): هن الصلوات الخمس، وهن الحسنات يذهبن السيئات (٥).\n_________\n= أن النَّسائيّ ضعفه، وكذا في رواية عن ابن معين.\nوقد وقع دمج لرجلين عند ترجمة هذا الرجل فهناك أيضًا حميد بن صخر، وهو الذي قال عنه النَّسائيّ ليس بالقوي. \"الضعفاء والمتروكين\" (ص ٢٨٨) الملحق بـ \"التاريخ الصَّغير\" للبخاري.\nوانظر: \"تهذيب التهذيب\" لابن حجر ٣/ ٤١، \"ميزان الاعتدال\" للذهبي ١/ ٦١٢.\nفالذي يظهر والله أعلم أن أقل أحواله أنَّه حسن الحديث، وأنهما رجلان لا رجل واحد، وإن كانا واحدًا فلم يضعفه سوى النَّسائيّ.\nوقد رواه حميد عن عبد الله بن عبد الرحمن مولى سالم وهو ثقة، عن سالم.\nفالحديث حسن على أقل الأحوال. والله أعلم.\nوله شاهد عن ابن مسعود: رواه التِّرمذيُّ كتاب الدعوات (٣٤٦٢)، لكن ليس فيه لا حول ولا قوة إلَّا بالله وقال: وفي الباب عن أبي أيوب.\nورواه الطّبرانيّ في \"المعجم الصَّغير\" ١/ ٣٢٦، \"المعجم الكبير\" ١٠/ ١٧٣ وفيه لا حول ولا قوة إلَّا بالله.\n(١) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٥٣.\nوانظر \"الوسيط\" للواحدي ٣/ ١٥١ \"معالم التنزيل\" للبغوي ٥/ ١٧٥.\n(٢) أخرج قوله الطبري في \"جامع البيان\" ١٥/ ٢٥٤.\n(٣) \"الوسيط\" للواحدي ٣/ ١٥١، \"معالم التنزيل\" للبغوي ٥/ ١٧٥ \"زاد المسير\" لابن الجوزي ٥/ ١٠٤.\n(٤) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٥٤.\nوانظر: \"الوسيط\" للواحدي ٣/ ١٥١ \"معالم التنزيل\" للبغوي ٥/ ١٧٣، \"زاد المسير\" لابن الجوزي ٥/ ١٠٤.\n(٥) وقد روي القول بأنها الصلوات الخمس، عن ابن عباس - ﵄ - أيضًا، رواه عنه: الطبري في \"جامع البيان\" ١٥/ ٢٥٣ - ٢٥٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٥.","vol":"17","page":159},{"text":"وقال عليّ بن أبي طلحة عن ابن عباس - ﵄ -: هي الأعمال الصالحة لا إله إلَّا الله، وأستغفر الله، وصلى الله على محمَّد وآله، والصلاة والصيام والحج والصدقة والعتق والجهاد والصلة وجميع الحسنات التي تبقى لأهلها في الجنَّة ما دامت السموات والأرض (١).\nوقال (٢) عطية، عن ابن عباس - ﵄ -، قال: هي الكلام الطَّيِّب (٣).\nوقال عوف: سألت الحسن عن الباقيات الصالحات، فقال: النيات والهمات لأنَّ بها تقبل الأعمال وترفع (٤).\nوقال قتادة: هي كل ما أريد به وجه الله تعالى (٥)، والله أعلم (٦).\n* * *\n_________\n(١) رواه الطبري في \"جامع البيان\" ١٥/ ٢٥٦.\nورواه الطبري أيضًا عنه من طريق عطاء الخراساني، مختصرًا. \"جامع البيان\" ١٥/ ٢٥٦ قال: الأعمال الصالحة، سبحان الله والحمد لله ولا إله إلَّا الله والله أكبر.\nوروى الطبري أيضًا في \"جامع البيان\" ١٥/ ٢٥٦ هذا القول عن ابن زيد.\nوهو قول قتادة أيضًا، رواه عنه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٥ قال: كل ما أريد به وجه الله.\n(٢) في غير الأصل: وروي.\n(٣) رواه الطبري في \"جامع البيان\" ١٥/ ٢٥٦.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٥.\n(٥) رواه عنه: ابن أبي حاتم، وابن مردويه، كما في \"الدر المنثور\" للسيوطي ٤/ ٤١٠ وروى عنه نحوه: ابن المنذر، وابن أبي شيبة، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ٤١٠ أيضًا. وقوله هذا داخل في قوله من قال: هي الأعمال الصالحة.\n(٦) القول الذي رجحه الطبري في \"جامع البيان\" ١٥/ ٢٥٦ هو قول من قال: هي =","vol":"17","page":160},{"text":"<span data-type=\"title\" id=toc-2567>٤٧ </span>- قوله ﷿: ﴿وَيَوْمَ نُسَيِّرُ الْجِبَالَ﴾\nكلها يزيلها من أماكنها.\nقرأ ابن كثير وأبو عمرو (وابن عامر) (١) (تُسَيَّر) بضم التاء وفتح الياء (٢).\n(الجبال) رفع على المجهول ﴿وَتَرَى الْأَرْضَ بَارِزَةً﴾ ظاهرة لرأي العين ليس عليها شجر ولا جبل ولا حجر ولا شيء يسترها (٣).\n_________\n= الأعمال الصالحة، وقال: لأنَّ ذلك كله من الصالحات التي تبقى لصاحبها في الآخرة .. وأن الله لم يخصص من قوله والباقيات الصالحات بعضًا دون بعض ا. هـ وجمع بين ذلك وبين الأحاديث التي نصت على الذكر الوارد بأن المقصود أن هذا الذكر من الباقيات الصالحات، لا كلها. كما رجح هذا القول: الزجاج في \"معاني القرآن\" ٣/ ٢٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٤، والشنقيطي في \"أضواء البيان\" ٤/ ١٠٩.\n(١) من (ز).\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٣٩٣)، \"التيسير\" للداني (ص ١١٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١١، \"التذكرة\" لابن غلبون ٢/ ٤١٥.\nومن قرأ (تُسيِّر) فعلى البناء لما لم يسم فاعله، لذلك قرأ (الجبالُ) بالضم نائب فاعل.\nومن قرأ (نُسَيِّرُ) فعلى البناء للمعلوم، ولذلك قرأ ﴿الْجِبَالَ﴾ بالفتح منصوب على المفعولية.\nانظر: المصادر السابقة، وأيضًا: \"معاني القراءات\" للأزهري ٢/ ١١٢ - ١١٣.\n(٣) هذا قول الطبري في \"جامع البيان\" ١٥/ ٢٥٧، وكذلك قال أبو عبيدة: أي ظاهرة، \"مجاز القرآن\" ١/ ٤٠٦. وهو مروي عن قتادة، رواه عنه ابن أبي حاتم، ومروي عن مجاهد، رواه عنه ابن أبي حاتم أيضًا في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٥. ورواه عنهما الطبري في \"جامع البيان\" ١٥/ ٢٥٧ وهو قول مقاتل في =","vol":"17","page":161},{"text":"وقال عطاء: يرى باطن الأرض وظاهرها (١)، قد برز الذين كانوا في بطنها فصاروا على ظهرها (٢)، ﴿وَحَشَرْنَاهُمْ﴾ جمعناهم في الموقف للحساب، ﴿فَلَمْ نُغَادِرْ﴾ نترك ونخلف (٣) ﴿مِنْهُمْ أَحَدًا﴾.\n* * *\n_________\n= \"تفسيره\" ٢/ ٥٨٨، وانظر: \"معاني القرآن\" للنحاس ٤/ ٢٥٠، وذكر أنَّه قول أهل التفسير، \"معاني القرآن\" للزجاج ٣/ ٢٩٢ \"الوسيط\" للواحدي ٣/ ١٥٢ \"معالم التنزيل\" للبغوي ٥/ ١٧٥. \"لباب التأويل\" للخازن ٣/ ١٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٦ وهذا قول الأكثرين، كما قال ابن الجوزي في \"زاد المسير\" ٥/ ١٠٦.\n(١) في (ب) يرى باطن الأرض ظاهرًا.\n(٢) وهذا القول قول الفراء في \"معاني القرآن\" ٢/ ١٤٦.\nوذكره الطبري في \"جامع البيان\" ١٥/ ٢٥٧، والخازن في \"لباب التأويل\" ٣/ ١٦٦ ولم ينسباه لأحد، وذكره البغوي في \"معالم التنزيل\" ٥/ ١٧٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٧ ونسباه لعطاء. وذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٠٦ ونسبه للفراء. وذكره قولًا ثانيًا النحاس في \"معاني القرآن\" ٤/ ٢٥١.\n(٣) كذا قال ابن قتيبة في \"تفسير غريب القرآن\" (٢٦٨): أي لم نخلِّف يقال: غادرت كذا وأغدرته: إذا خلفته، ومنه سمي الغدير؛ لأنَّه ماء تخلِّفُه السيول ا. هـ.\nوانظر: \"جامع البيان\" للطبري ١٥/ ٢٥٧، \"معاني القرآن\" للفراء ٢/ ١٤٧.","vol":"17","page":162},{"text":"<span data-type=\"title\" id=toc-2568>٤٨ </span>- قوله ﷿: ﴿وَعُرِضُوا عَلَى رَبِّكَ صَفًّا﴾\nيعني: صفًّا صفًّا لا أنهم صف واحد (١)، وقيل: قيامًا (٢).\nثم يقال لهم يعني الكفار، لفظه عام ومعناه خاص (٣): ﴿لَقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ﴾ يعني أحياءً (٤).\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٠٦ وقال: هذا مذهب البصريين وذكره البغوي في \"معالم التنزيل\" ٥/ ١٧٦ والواحدي في \"الوسيط\" ٣/ ١٥٢. والخازن في \"لباب التأويل\" ٣/ ١٦٦ ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٧ لمقاتل وسيأتي ما في \"تفسيره\".\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٧٦، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٧. وأورد له شاهدًا رواه ابن منده في \"التوحيد\"، عن معاذ بن جبل مرفوعًا عن يوم الحشر وفيه: \"يا ملائكتي أقيموا عبادي صفوفًا على أطراف أنامل أقدامهم للحساب\" وقال: هذا الحديث غاية في البيان في تفسير الآية، ولم يذكره كثير من المفسرين ا. هـ.\nوهناك قولان آخران في معنى صفًّا صفًّا:\nأ- جميعًا وهو قول مقاتل في \"التفسير\" ٢/ ٥٨٨ ونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٠٦.\nب- أنهم ظاهرون لا يسترهم شيء، وهو قول الزجاج في \"معاني القرآن\" ٣/ ٣٩٢ والنحاس في \"معاني القرآن\" ٤/ ٢٥١.\n(٣) ذكر ابن الجوزي أن في المخاطب بهذِه الآية قولين: أ- أنهم الكل. ب- أنهم الكفار فيكون اللفظ عامًا، والمعنى خاصًّا. \"زاد المسير\" لابن الجوزي ٥/ ١٠٦ والذي رجحه الطبري في \"جامع البيان\" ١٥/ ٢٥٧ - ٢٥٨ أن المراد منه الخصوص، وذلك أنَّه يرد القيامة أنبياء ورسل ومؤمنون، ومعلوم أنهم لا يقال لهم ﴿بَلْ زَعَمْتُمْ أَلَّنْ نَجْعَلَ لَكُمْ مَوْعِدًا﴾، وأنَّه إنَّما يقال للمكذبين بالبعث.\n(٤) هو قول الطبري، ١٥/ ٢٥٧، وقول النيسابوري في \"إيجاز البيان\" ٢/ ١٣.","vol":"17","page":163},{"text":"وقيل: عراة. وقيل: غرلًا (١). وقيل: فرادى (٢).\n﴿بَلْ زَعَمْتُمْ أَلَّنْ نَجْعَلَ لَكُمْ مَوْعِدًا﴾ يعني: القيامة.\n\n<span data-type=\"title\" id=toc-2569>٤٩ </span>- قوله ﷿: ﴿وَوُضِعَ الْكِتَابُ﴾\nيعني: كتب أعمال الخلق (٣).\n_________\n(١) هذا قول واحد فقد قيل إنهم يحشرون حفاة عراة غرلًا، وقد نسبه الواحدي لابن عباس، كما في \"الوسيط\" ٣/ ١٥٢.\nوذكره ابن الجوزي في تفسير سورة الأنعام في \"زاد المسير\" ٣/ ٦١، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٧، وانظر: \"معالم التنزيل\" للبغوي ٥/ ١٧٦، \"لباب التأويل\" للخازن ٣/ ١٦٦.\nوقد روى البغوي عند تفسيرها أحاديث تدل على صحة هذا القول، كحديث ابن عباس مرفوعًا \"إنكم مَحْشورون حفاة عراة غرلًا، ثم قرأ: ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ﴾ [الأنبياء: ١٠٤] وقد أخرجه الشيخان البُخاريّ كتاب أحاديث الأنبياء، باب: قول الله تعالى ﴿وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا﴾ (٣٣٤٩) ومسلم كتاب الجنَّة ونعيمها، باب: فناء الدُّنيا .. (٢٨٦٠).\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٧٦، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٧ وقال: دليله قوله: ﴿وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ﴾ [الأنعام: ٩٤].\nوهناك قول آخر، وهو أن المعنى أي: لا مال ولا أهل ولا ولد، وقريب منه قول مقاتل في \"تفسيره\" ٢/ ٥٨٨ قال: حين ولدوا ليس معهم شيء من دنياهم.\nوكذلك قول آخر: أي: بعثناكم كما خلقناكم أول مرَّة.\nانظر: \"معاني القرآن\" للزجاج ٣/ ٢٩٢، \"معاني القرآن\" للنحاس ٤/ ٢٥٢.\n(٣) هو قول الطبري في \"جامع البيان\" ١٥/ ٢٥٨ ورجحه القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٨ وهو قول مقاتل في \"تفسيره\" ٢/ ٥٨٩ والزجاج في \"معاني القرآن\" ٣/ ٢٩٣، والخازن في \"لباب التأويل\" ٣/ ١٦٧. والواحدي في \"الوسيط\" ٣/ ١٥٢. =","vol":"17","page":164},{"text":"﴿فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ﴾ خائفين ﴿مِمَّا فِيهِ﴾ من الأعمال السيئة ﴿وَيَقُولُونَ﴾ وإذا رأوها ﴿يَاوَيْلَتَنَا مَالِ هَذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً﴾ من ذنوبنا.\nقال ابن عباس - ﵄ -: الصغيرة: التبسم، والكبيرة: القهقهة (١).\n_________\n= وهناك قولان آخران:\nأ- أنَّه الكتاب الذي سطر فيه ما تعمل الخلائق قبل وجودهم، ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٠٦ ونسبه لابن عباس ﵄.\nب- أنَّه الحساب، فعبر عن الحساب بالكتاب، لأنهم يحاسبون على أعمالهم المكتوبة، ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٠٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٨ ونسباه للكلبي.\n(١) روى الطبري في \"جامع البيان\" ١٥/ ٢٥٨ عن ابن عباس أن الصغيرة الضحك. ونقله القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٩ عن الماوردي منسوبًا لابن عباس، لكن في \"الدر المنثور\" للسيوطي ٤/ ٤١١ أن ابن مردويه روى عنه، أن الصغيرة التبسم، والكبيرة الضحك.\nوما ذكره المصنف، ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٠٧ وذكر أنَّه من رواية عكرمة عنه.\nوكذا ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٩.\nوانظر: \"الوسيط\" للواحدي ٣/ ١٥٢، \"معالم التنزيل\" للبغوي ٥/ ١٧٧.\n* وقد أشكل هذا التفسير، فكيف يكون التبسم والضحك من الذنوب؟ فضلًا عن كون أحدهما من الكبائر؟\n* وقد أجاب عن ذلك ابن الجوزي عند نقله لتفسير ابن عباس في \"زاد المسير\" ٥/ ١٠٧ فقال: وقد يتوهم أن المراد بذلك صغائر الذنوب وكبائرها، وليس كذلك، إذ ليس الضحك والتبسم بمجردهما من الذنوب، وإنَّما المراد: أن التبسم من صغائر الأفعال، والضحك فعل كبير وقد روى الضَّحَّاك عن ابن عباس، قال: الصغيرة: التبسم والاستهزاء بالمؤمنين، والكبيرة القهقهة بذلك، =","vol":"17","page":165},{"text":"وقال سعيد بن جبير: الصغيرة: اللمم (١) والتجميش (٢) والمسيس والقبلة (٣)، والكبيرة: الزنا والمواقعة (٤).\n﴿إِلَّا أَحْصَاهَا﴾ قال ابن عباس ﵄: علمها (٥).\n_________\n= فعلى ذلك يكون ذنبًا من الذنوب لمقصود فاعله لا لنفسه ا. هـ.\nورواية عكرمة هذِه أخرجها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٥.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٩ لما ذكر قول ابن عباس: يعني ما كان من ذلك في معصية الله -﷿-.\n(١) اللمم: أصله يدل على اجتماع ومقاربة ومضامة، فأمَّا اللمم فيقال ليس بمواقعة الذنب وإنَّما هو مقاربة ثم ينحجز عنه. \"معجم مقاييس اللغة\" لابن فارس ٥/ ١٩٧ (لمم).\nواختلف العلماء في اللمم:\nفقيل: ما فعلوه في الجاهلية.\nوقيل: أن يلم بالذنب مرَّة ثم لا يعود وقيل: صغائر الذنوب.\nوقيل: ما يهم به الإنسان، وقيل: ما خطر بالقلب.\nوقيل: النظر من غير تعمد، ولعل أقربها الثَّاني والثالث والله أعلم.\nانظر: \"زاد المسير\" لابن الجوزي ٧/ ٢٣٤، \"تفسير غريب القرآن\" لابن عزيز (ص ٤٠٤).\nو\"العمدة في تفسير غريب القرآن\" (ص ٢٨٧)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني ١/ ٤٥٤.\n(٢) التجميش: هو الجمش وهو المغازلة ضرب بقرص أو لعب وقيل للمغازلة تجميش من الجمش وهو الكلام الخفي، وأصله الصوت. انظر: \"لسان العرب\" لابن منظور ٦/ ٢٧٥.\n(٣) في (ز): التمسيس والتقبيل.\n(٤) \"الوسيط\" للواحدي ٣/ ١٥٢ مختصرًا، \"معالم التنزيل\" للبغوي ٥/ ١٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٩ \"لباب التأويل\" للخازن ٣/ ١٦٧.\n(٥) لم أجده.","vol":"17","page":166},{"text":"وقال السدي: كتبها وأثبتها (١).\nوقال مقاتل بن حيان: حفظها (٢). وقيل: عدّها (٣).\nقال إبراهيم بن الأشعث: كان الفضيل بن عياض ﵀ إذا قرأ هذِه الآية قال: ضجوا إلى الله من الصغائر قبل الكبائر (٤).\nوضرب رسول الله - ﷺ - لصغائر الذنوب مثلًا: كمثل قوم انطلقوا يسيرون حتى نزلوا بفلاة من الأرض، وحضر صنيع القوم فانطلق كل واحد (٥) منهم يحتطب، فجعل الرجل منهم يأتي بالعود ويجيء الرجل بالعودين حتَّى جمعوا سوادًا وأججوا نارًا، وإن الذنب\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ١٧٧ وهو قول ابن الجوزي في \"زاد المسير\" ٥/ ١٠٧.\nوهو قول الواحدي في \"الوسيط\" ٣/ ١٥٢ إذ قال: عدها وأثبتها وكتبها.\nوفي \"لباب التأويل\" للخازن ٣/ ١٦٧ يقول الواحدي أيضًا، وزاد: وحفظها.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٧٧، وهو قول الطبري في \"جامع البيان\" ١٥/ ٢٥٨.\nوابن كثير في \"تفسير القرآن العظيم\" ٩/ ١٥٠ وقال: ضبطها وحفظها.\nوهو من قول الخازن في \"اللباب\" كما مرَّ.\n(٣) هو قول البغوي في \"معالم التنزيل\" ٥/ ١٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٩ وزاد: وأحاط بها.\nوهناك معنى آخر ذكره الزمخشري في \"الكشاف\" ٢/ ٣٩٣، والشنقيطي في \"أضواء البيان\" ٤/ ١١٨ إذ قالا: ضبطها وحصرها.\nوالمعاني متقاربة إذ لمن من معاني الإحصاء: العد، والحفظ، والإحاطة.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ١٨٤ (حصى)، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٦٩ - ٧٠ (حصى).\n(٤) ذكره الزمخشري في \"الكشاف\" ٢/ ٣٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ٤١٩، والشنقيطي في \"أضواء البيان\" ٤/ ١١٨.\n(٥) في (ب): رجل.","vol":"17","page":167},{"text":"الصغير يجتمع على صاحبه حتَّى يهلكه (١).\n﴿وَوَجَدُوا مَا عَمِلُوا حَاضِرًا﴾ مكتوبًا مثبتًا في كتابهم.\n﴿وَلَا يَظْلِمُ رَبُّكَ أَحَدًا﴾ يعني: لا ينقص ثواب أحد عمل خيرًا (٢).\n_________\n(١) الحديث من رواية ابن مسعود - ﵁ - مرفوعًا \"إياكم ومحقرات الذنوب فإنهن يجتمعن على الرجل حتَّى يهلكنه\".\nوقد رواه الإمام أحمد في \"المسند\" ١/ ٤٠٢ (٣٨١٨)، وأبو داود الطَّيالسيُّ في \"المسند\" (ص ٥٣).\nوالبيهقيّ في \"السنن الكبرى\" ١٠/ ١٨٧، والطبراني في \"المعجم الكبير\" ١٠/ ٢١٢ وفي \"الأوسط\" كما في المجمع، وقال الهيثمي: ورجالهما -أي الطّبرانيّ وأحمد- رجال الصَّحيح، غير عمران بن داود القطان، وقد وثق. \"مجمع الزوائد\" ١٠/ ١٨٩.\nوللحديث ألفاظ امقاربة من رواية ابن مسعود، أخرجها أبو يعلى، والطبراني من طرق ضعيفة وموقوفة، انظر: \"مجمع الزوائد\" ١٠/ ١٩٠.\nلكن للحديث شاهد من حديث سهل بن سعد مرفوعًا \"إياكم ومحقرات الذنوب فإنَّما مثل محقرات الذنوب مثل قوم نزلوا بطن وادٍ فجاء هذا بعود وجاء هذا بعود فأنضجوا خبزتهم، وإن محقرات الذنوب لموبقات\" وفي لفظ \"متى يؤخذ بها صاحبها تهلكه\". رواه الإمام أحمد في \"المسند\" ٥/ ٣٣١ (٢٢٨٠٨) والطبراني في \"المعجم الكبير\" ٦/ ١٦٥ \"المعجم الصَّغير\" ٢/ ١٢٩.\nوقال الهيثمي: رواه أحمد ورجاله رجال الصَّحيح، والطبراني من طريقين ورجال إحداهما رجال الصَّحيح غير عبد الوهاب بن عبد الحكم وهو ثقة.\nوذكره الألباني في \"سلسلة الأحاديث الصحيحة\" (٣٨٩) وقال: وهذا إسناد صحيح على شرط الشيخين.\nورواه البغوي في \"معالم التنزيل\" ٥/ ١٧٧، وفي \"شرح السنة\" ١٤/ ٣٩٩.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٩، \"لباب التأويل\" للخازن ٣/ ١٦٧.","vol":"17","page":168},{"text":"وقال الضَّحَّاك والكلبي: لا يأخذ أحدًا إلَّا بجرم عمله، ولا يوزر ذنب أحد على غيره (١).\n\n<span data-type=\"title\" id=toc-2570>٥٠ </span>- قوله ﷿: ﴿وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ﴾\nيقول الله تعالى مذكرًا هؤلاء المتكبرين ما أورث الكبر إبليس ويعلمهم أنَّه من العداوة والحسد لهم على مثل الذي كان لأبيهم، واذكر يا محمَّد إذ قلنا للملائكة اسجدوا لآدم (٢) ﴿فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ﴾ اختلفوا فيه، فقال ابن عباس - ﵄ -: كان إبليس من حي من أحياء الملائكة يقال لهم الجن، خلقوا من نار السموم، وخلقت الملائكة من نور غير هذا الحي وكان اسمه عزازيل (٣) بالسريانية وبالعربية الحارث وكان من خزان الجنَّة وكان رئيس ملائكة السماء الدُّنيا، وكان له سلطان سماء الدُّنيا وسلطان الأرض، وكان من أشد الملائكة اجتهادًا وأكثرهم علمًا، وكان يسوس ما بين السماء والأرض، فرأى بذلك لنفسه شرفًا وعظمة، فذلك الذي دعاه إلى الكبر فعصى، فمسخه الله تعالى شيطانًا رجيمًا ملعونًا، فإذا كانت خطيئة الرجل في كبرٍ فلا ترجه، وإن كانت خطيئته معصية فارجه، وكانت خطيئة آدم ﵇ معصية،\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ١٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٤١٩.\n(٢) هذا كلام الطبري في \"جامع البيان\" ١٥/ ٢٥٩.\n(٣) روى ذكر اسمه عن ابن عباس، الأنباري في \"الأضداد\" (٣٣٤، ٣٣٦) وفيه عزازيل بالعين.","vol":"17","page":169},{"text":"وخطيئة (١) إبليس كبرًا (٢).\nوقال ابن عباس في رواية أخرى: كان من الجن (٣)، إنَّما سمي بالجنان لأنَّه كان خازنًا عليها فنسب إليها، كما يقال للرجل مكي ومدني وكوفيٌّ وبصري (٤).\n[١٧٨٢] أخبرنا عبد الله بن حامد (٥)، قال: أخبرنا محمَّد بن يعقوب (٦) قال: حدّثنا السري بن يَحْيَى (٧) قال: حدّثنا عثمان بن\n_________\n(١) تصحفت في الأصل إلى: وحضية.\n(٢) رواه عنه الطبري بأخصر من هذا. \"جامع البيان\" ١٥/ ٢٥٩ - ٢٦٠.\nوذكره كل من: البغوي في \"معالم التنزيل\" ٥/ ١٧٨، والواحدي في \"الوسيط\" ٣/ ١٥٢، والخازن في \"لباب التأويل\" ٣/ ١٦٧، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ٢٩٤ في تفسير سورة البقرة، وابن الجوزي في \"زاد المسير\" ٥/ ١٠٧، وابن كثير في \"تفسير القرآن العظيم\" ٩/ ١٥٣ - ١٥٤ وغيرهم.\n(٣) هكذا في جميع النسخ: كان من الجن، إنَّما سمى بالجنان .. ولعل الصَّحيح: ما كان من الجن فقد وردت الرِّواية عنه بنفي كونه من الجن، وتعليله لهذا الاسم بأنه من كونه خازن الجنان.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ٢٦٠، ٢٦١. وذكره عامة المفسرين.\nانظر: المصادر السابقة.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) أبو العباس الأصم، ثقة.\n(٧) السري بن يَحْيَى التميمي الدَّارميُّ، الكوفيِّ، أبو عبيدة ابن أخي هناد بن السري روى عن: قبيصة، وأبي غسان، وعثمان بن زفر، وعنه: ابنه هناد، وبيته بيت علم فعمه الإمام هناد بن السري، وابناه محدثان هما: أبو دارم محمَّد بن السري، وأبوالسري هناد ترجم له المزي تمييزًا \"تهذيب الكمال\" للمزي ٧/ ٤٢٨ وحفيده: أبو بكر أحمد بن محمَّد بن السري بن يَحْيَى، أحد الحفَّاظ. =","vol":"17","page":170},{"text":"زفر (١)، قال: حدّثنا يعقوب القمي (٢)، عن جعفر (٣)، عن سعيد بن جبير (٤) في قوله ﴿كَانَ مِنَ الْجِنِّ﴾ قال: كان من الجنانيين الذين يعملون في الجنَّة (٥).\n_________\n= قال ابن أبي حاتم عن السري: لم يقض لنا السماع منه، وكتب إلينا بشيء من حديثه وكان صدوقًا.\n\"الجرح والتعديل\" ٤/ ٢٨٥، وترجمة عمه هناد وابنه هناد في \"تهذيب الكمال\" للمزي ٧/ ٤٢٧، ٤٢٨.\n(١) عثمان بن زفر بن مزاحم بن زفر، أبو زفر، ويقال: أبو عمر التميمي الكوفيِّ وقيل في اسمه: عثمان بن زفر بن علاج بن مالك، روى عن الرَّبيع الثوري، ويعقوب القمي، وحبان بن علي وعبد العزيز بن الماجشون، وغيرهم. وعنه: أبو زرعة الرازي، وعلي بن عبد العزيز البغوي وأبو حاتم الرازي وغيرهم، وأخرج حديثه: التِّرمذيُّ والنَّسائيُّ، ذكره ابن حبان في الثقات وقال أبو حاتم: صالح الحديث صدوق.\nووثقه مطين. وقال ابن حجر: صدوق.\nتوفي سنة (٢١٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٥٠، \"تهذيب الكمال\" للمزي ٥/ ١٠٩، \"تهذيب التهذيب\" لابن حجر ٧/ ١١٦٧ \"تقريب التهذيب\" لابن حجر (ص ٦٦٢)، \"الثقات\" لابن حبان ٨/ ٤٥٣.\n(٢) يعقوب بن عبد الله بن سعد بن مالك، الأشعري، أبو الحسن القُمي، صدوق يهم.\n(٣) جعفر بن أبي المغيرة الخزاعي، القمي، صدوق يهم.\n(٤) ثقة، ثبت، فقيه.\n(٥) [١٧٨٢] الحكم على الإسناد:\nحسن.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٦.","vol":"17","page":171},{"text":"وقال الحسن: ما كان إبليس من الملائكة طرفة عين، وإنه لأصل الجن كما كان آدم ﵇ أصل الأرض (١) (٢).\nوقال شهر بن حوشب: وإن إبليس من الجن الذين ظفر بهم الملائكة، فأسره بعض الملائكة فذهب به إلى السماء (٣).\nوقال قتادة: جُنَّ عن طاعة الله (٤) (٥).\n_________\n(١) هكذا في الأصل، وفي النسخ الأخرى: الإنس.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٦٠ وابن الأنباري في \"الأضداد\" (٣٣٧) إلى قوله: طرفة عين.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٩/ ١٥٣.\n(٣) رواه الطبري في \"جامع البيان\" ١٥/ ٢٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٦.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ٢٦٠.\n(٥) في غير الأصل: ربه.\nقد اختلف المفسرون قديمًا وحديثًا في إبليس هل هو من الملائكة أو الجن، وقد رجح الطبري والبغوي أنَّه من الملائكة، وهو قول ابن عباس في رواية، ورجحه الخازن في \"لباب التأويل\" ٣/ ١٦٧ ورأى ألا منافاة بين كونه من الملائكة وكونه من الجن، ورد قول من قال إنه ليس من الملائكة.\nورجح آخرون أنَّه ليس من الملائكة، وهي رواية عن ابن عباس وقول سعيد بن جبير وقتادة .. وابن شهاب، واحتج من رجح هذا القول بما يلي:\n١ - أن الملائكة خلقت من نور، وإبليس من نار، فطبيعتهما مختلفة.\n٢ - أن الملائكة منزهون عن المعصية، وإبليس كفر بربه وعصاه.\n٣ - أن الملائكة لا يوصفون بأنوثة ولا ذكورة ولا يتناكحون.\nوليس لهم ذرية، وإبليس له ذرية وبنون.\n٤ - صريح هذِه الآية ﴿إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ﴾. =","vol":"17","page":172},{"text":"﴿فَفَسَقَ عَنْ أَمْرِ رَبِّهِ﴾ يعني: خرج عن طاعة أمره (١)، تقول العرب: فسقت الرطبة إذا خرجت من قشرتها، وفسقت الفأرة إذا خرجت من جحرها، ولذلك قيل لها الفويسقة (٢)، وقيل هي من الفسوق، وهو: الاتساع، تقول العرب: فسق فلان في النفقة إذا اتسع فيها وما أصاب مالًا إلَّا فسقه أي: أهلكه وبذره (٣)، والفاسق سمي فاسقًا لأنَّه اتسع في محارم الله تعالى، فهوَّنها على نفسه.\n﴿أَفَتَتَّخِذُونَهُ﴾ يعني: يا بني آدم ﴿وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ﴾ أعداء.\nقال الحسن: الإنس من آخرهم من ذرية آدم ﵇، والجن من آخرهم من ذرية إبليس (٤).\n_________\n= ولعل هذا القول أقرب للصواب. والله أعلم.\nوانظر: \"جامع البيان\" للطبري ١٥/ ٢٥٩ - ٢٦١، \"معالم التنزيل\" للبغوي ١/ ٨١، \"الدر المنثور\" للسيوطي ٤/ ٤١٢ - ٤١٣، \"تفسير القرآن العظيم\" لابن كثير ٩/ ١٥٣ - ١٥٥، \"معاني القرآن\" للنحاس ٤/ ٢٥٣.\n(١) ذكر هذا المعنى ابن فارس في \"معجم مقاييس اللغة\" ٤/ ٥٠٢ (فسق)، وابن قتيبة في \"تفسير غريب القرآن\" (٢٦٨)، وابن منظور في \"لسان العرب\" ١٠/ ٣٠٨ (فسق)، والرازي في \"مختار الصحاح\" (٢١١).\n(٢) ساقطة من الأصل.\n(٣) وذكر هذا المعنى ابن منظور في \"لسان العرب\" أيضًا ١٠/ ٣٠٨.\n(٤) سبق كلام الحسن بهذا المعنى وقد أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٦٠. وورد هذا الكلام أيضًا من كلام ابن شهاب، كما رواه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٦.","vol":"17","page":173},{"text":"وقال مجاهد: فمن ذرية إبليس: لافيس وولهان: وهو صاحب الطهارة والصلاة، والهفّاف، ومرَّة وبه يكنى، وزلنبور: وهو صاحب الأسواق يضع رايته بكلِّ سوق بين السماء والأرض، وثبر: وهو صاحب المصائب يأمر بضرب الوجوه وشق الجيوب والدعاء بالويل والحرب، والأعور: وهو صاحب أبواب الزنا، ومشوط (١) (٢): وهو صاحب الأخبار يأتي بها فيلقيها في أفواه النَّاس، ولا يجدون لها أصلًا، وداسم: وهو الذي إذا دخل الرجل بيته فلم يسلم ولم يذكر اسم الله تعالى بصَّره من المتاع ما لم يرفع، أو يَحْسُن موضعه، وإذا أكل الرجل فلم يذكر اسم الله تعالى أكل معه (٣).\nوقال الأعمش: ربَّما دخلت البيت ولم أذكر اسم الله تعالى ولم أسلم، فرأيت مطهرة فقلت: ارفعوا. وخاصمتهم، ثم أذكر وأقول: داسم داسم (٤).\n_________\n(١) في (ب): مسيوط.\n(٢) في \"لباب التأويل\" للخازن ٣/ ١٦٧: مطموس وفي \"معالم التنزيل\" ٥/ ١٧٩: مطوس. وفي \"جامع البيان\" للطبري ١٥/ ٢٦٢ مسوط وكذا في \"زاد المسير\" ٥/ ١٠٨.\n(٣) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٦٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٧. وفي روايتهم نقص وزيادة، واختلاف.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٧٩، \"لباب التأويل\" للخازن ٣/ ١٦٧، \"زاد المسير\" لابن الجوزي ٥/ ١٠٨، \"الوسيط\" للواحدي ٣/ ١٥٣، \"حكايات الصوفية\" (ص ٢٢٠).\n(٤) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٦٢، وانظر: \"لباب التأويل\" للخازن =","vol":"17","page":174},{"text":"وروى مجالد عن الشعبي قال: إنِّي لقاعد يومًا إذ أقبل حمال ومعه دن (١) حتَّى وضعه ثم جاءني فقال (٢): أنت الشعبي. قلت: نعم. قال: أخبرني: هل لإبليس زوجة. قلت: إن ذلك العُرْس (٣) ما شهدته. قال: ثم ذكرت قول الله ﷿ ﴿أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي﴾ فعلمت أنَّه لا تكون ذرية (إلَّا من زوجة قلت: نعم. فأخذ لله فانطلق، فرأيت أنَّه مجتازي (٤).\nقال قتادة: إنهم يتوالدون كما يتوالد بنو آدم) (٥) (٦).\nوقال ابن زيد: إن إبليس أبو الجن كما أن آدم ﵇ أبو الإنس، قال تعالى لإبليس: إنِّي لا أخلق لآدم ذرية إلَّا ذرأت لك مثلها. فليس من ولد آدم أحد إلَّا له شيطان قد قُرن به (٧).\n_________\n= ٣/ ١٦٧.\n(١) الدن: ما عظم من الرواقيد وهي أنواع من الآتية تكون من الخزف، مستطيلة. \"لسان العرب\" لابن منظور ١٣/ ١٥٩ - ٣/ ١٨٣.\n(٢) في (ب): فقلت: الشعبي.\n(٣) في (ز): عرس.\n(٤) رواه ابن المنذر مختصرًا عنه، كما في \"الدر المنثور\" للسيوطي ٤/ ٤١٣.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٧٩، \"سير أعلام النبلاء\" للذهبي ٤/ ٣١٢.\n(٥) ما بين القوسين ساقط من (ب).\n(٦) رواه الطبري في \"جامع البيان\" ١٥/ ٢٦٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٧.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٧٩ \"الوسيط\" للواحدي ٣/ ١٥٣.\n(٧) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٦٢.","vol":"17","page":175},{"text":"﴿بِئْسَ لِلظَّالِمِينَ بَدَلًا﴾ أي بئس البدل إبليس وذريته من الله تعالى.\nوقال قتادة: بئسما استبدلوا بعبادة ربهم طاعة إبليس وذريته (١).\n\n<span data-type=\"title\" id=toc-2571>٥١ </span>- قوله ﷿ ﴿مَا أَشْهَدْتُهُمْ﴾\nيعني ما أحضرتهم، يعني إبليس وذريته.\nوقيل: يعني الكفار أجمع.\nوقال الكلبي: يعني: الملائكة (٢).\nوقرأ أبو جعفر: (ما أشهدناهم) بالنون والألف على التعظيم (٣).\n﴿خَلْقَ السَّمَاوَاتِ وَالْأَرْضِ﴾ فأستعين بهم على خلقها وأشاورهم وأوامرهم فيها.\n﴿وَلَا خَلْقَ أَنْفُسِهِمْ وَمَا كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُدًا﴾ أنصارًا وأعوانًا (٤).\n_________\n(١) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٧.\nوانظر: \"زاد المسير\" لابن الجوزي ٥/ ١٠٨، \"معاني القرآن\" للنحاس ٤/ ٢٥٦، \"معالم التنزيل\" للبغوي ٥/ ١٨٠.\n(٢) ذكر هذِه الأقوال الثلاثة: البغوي في \"معالم التنزيل\" ٥/ ١٨٠ وابن الجوزي في \"زاد المسير\" ٥/ ١٠٨ وزاد قولًا رابعًا: أنهم جميع الخلق.\nوالخازن في \"لباب التأويل\" ٣/ ١٦٨.\n(٣) انظر: \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢١٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١١، \"معالم التنزيل\" للبغوي ٥/ ١٨٠ \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢.\n\"الكشاف\" للزمخشري ٢/ ٣٩٣، \"المبسوط في القراءات العشر\" لابن مهران (ص ٢٣٦).\n(٤) هو قول الطبري في \"جامع البيان\" ١٥/ ٢٦٣، وقد روي عن مجاهد وقتادة أعوانًا كما رواه عبد الرَّزاق في \"تفسير القرآن\" ١/ ٣٤١ عن قتادة.\nورواه عن قتادة أيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٧.","vol":"17","page":176},{"text":"<span data-type=\"title\" id=toc-2572>٥٢ </span>- قوله ﷿ ﴿وَيَوْمَ يَقُولُ﴾\nقرأ حمزة (نقول) بالنون والباقون بالياء (١)، لقوله: ﴿شُرَكَائِيَ﴾، ولم يقل شركاءنا.\n﴿نَادُوا شُرَكَائِيَ الَّذِينَ زَعَمْتُمْ﴾ أنهم شركائي يعني الأوثان.\n﴿فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَجَعَلْنَا بَيْنَهُمْ﴾ يعني بين الأوثان وعَبَدتها (٢).\nوقيل: بين أهل الضلالة وبين أهل الهدى (٣).\n﴿مَوْبِقًا﴾ قال عبد الله بن عمرو: هو واد عميق في جهنم يفرق به يوم القيامة بين أهل لا إله إلَّا الله وبين من سواهم (٤).\n_________\n(١) \"السبعة\" لابن مجاهد (٣٩٣)، \"التيسير\" للداني (ص ١١٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١١.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ١٨١، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢ \"زاد المسير\" لابن الجوزي ٥/ ١٠٩.\n(٣) انظر: المصادر السابقة.\nوهو منسوب لابن عباس، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢ وروي عن ابن عمرو، رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٨.\nوروي عن عمرو البكالي، ورواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٦٤.\nوابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٨.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ٢٦٤ كما تقدم، ورواه أيضًا: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ٢٣٦٨.\nلكن وقع في مطبوعة التفسير: عبد الله بن عمر.","vol":"17","page":177},{"text":"وقال ابن عباس (١) ومقاتل (٢): هو واد في النَّار.\nوقال مجاهد: واد من جهنم (٣) (٤).\nوقال عكرمة: هو نهر في النَّار يسيل نارًا على حافتيه حيات مثل البغل الدهم، فإذا بادرت (٥) إليهم لتأخذهم استغاثوا بالاقتحام (٦) إلى النار منها (٧). وقال الحسن: عداوة (٨).\nوقال الضَّحَّاك وعطاء: مهلكًا (٩).\n_________\n(١) لم أجد من نسبه لابن عباس ﵄، إنَّما المروي عنه أن معنى (موبقًا) مهلكًا.\nانظر: \"جامع البيان\" للطبري ١٥/ ٢٦٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٣٦٧.\n(٢) \"تفسير مقاتل\" ٢/ ٥٩٠.\n(٣) في (ب): حميم.\n(٤) رواه الطبري عنه في \"جامع البيان\" ١٥/ ٢٦٥ بعدة أسانيد.\n(٥) في الأصل: باورت.\n(٦) في غير الأصل: في الاقتحام.\n(٧) رواه عنه: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٨.\n(٨) رواه الطبري في \"جامع البيان\" ١٥/ ٢٦٤ بسندين.\n(٩) لم أجد قول عطاء إلَّا عند البغوي في \"معالم التنزيل\" ٥/ ١٨١، وأمَّا قول الضَّحَّاك، فقد رواه الطبري في \"جامع البيان\" ١٥/ ٢٦٤، ونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٠٩. وهو مروي عن ابن عباس رواه عنه الطبري، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٧. وكذلك روي عن قتادة رواه عنه عبد الرَّزاق في \"تفسير القرآن\" ١/ ٣٤١ ومن طريقه الطبري في \"جامع البيان\" ١٥/ ٢٦٤.\nوروي أيضًا عن ابن أبي زيد، رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٦٤.","vol":"17","page":178},{"text":"وقال أبو عبيدة: موعدًا (١)، وأصله الهلاك.\nيقال أوبقه يوبقه إيباقًا أي أهلكه، ووبق يبق وبقًا؛ أي: هلك (٢).\n\n<span data-type=\"title\" id=toc-2573>٥٣ </span>- قوله ﷿ ﴿وَرَأَى الْمُجْرِمُونَ﴾\nالمشركون ﴿النَّارَ فَظَنُّوا﴾ أيقنوا (٣) ﴿أَنَّهُمْ مُوَاقِعُوهَا﴾ داخلوها (٤).\nوقال مجاهد: مقتحموها (٥).\nوقيل: نازلوها واقعون فيها (٦).\nوقرأ الأعمش (ملافُّوها) (٧)، يعني: مجتمعين فيها، واللف:\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٦.\n(٢) انظر: \"معاني القرآن\" للزجاج ٣/ ٢٩٥، \"تفسير غريب القرآن\" لابن قتيبة (٢٦٩)، \"معجم مقاييس اللغة\" لابن فارس ٦/ ٨٢ (وبق)، \"لسان العرب\" لابن منظور ١٠/ ٣٧٠ (وبق)، \"معاني القرآن\" للفراء ٢/ ١٤٧.\nوالذي اختاره الطبري في \"جامع البيان\"، والنحاس في \"معاني القرآن\" ٤/ ٢٥٨ أنَّه مهلكًا.\nوللاستزادة عن الأقوال في معنى موبقًا انظر: أيضًا: \"معالم التنزيل\" للبغوي ٥/ ١٨١، \"لباب التأويل\" للخازن ٣/ ١٦٨، \"الوسيط\" للواحدي ٣/ ١٥٣.\n(٣) من معاني ظن اللغوية أنها تأتي لليقين، انظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ٤٦٢ (ظن)، \"لسان العرب\" لابن منظور ١٣/ ٢٧٢ (ظن).\n(٤) هو قول الطبري في \"جامع البيان\" ١٥/ ٢٦٥، والبغوي في \"معالم التنزيل\" ٥/ ١٨١، والواحدي في \"الوسيط\" ٣/ ١٥٤، ومقاتل في \"تفسيره\" ٢/ ٥٩٠.\n(٥) لم أجده.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ١٨١.\n(٧) انظر: \"المحرر الوجيز\" لابن عطية ٣/ ٥٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٤.","vol":"17","page":179},{"text":"الجمع (١). ﴿وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا﴾ معدلا (٢).\nوروى أبو سعيد الخدري - ﵁ - عن رسول الله - ﷺ - قال: \"إن الكافر ليرى جهنم فيظن أنها مواقعته من مسيرة أربعين سنة\" (٣).\n\n<span data-type=\"title\" id=toc-2574>٥٤ </span>- قوله ﷿ ﴿وَلَقَدْ صَرَّفْنَا﴾\nبينا ﴿فِي هَذَا الْقُرْآنِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ﴾ ليتذكروا ويتفطنوا ﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾ خصومة في الباطل، يعني: أبي بن خلف الجمحي (٤) (٥).\n_________\n(١) قال ابن فارس في \"معجم مقاييس اللغة\" ٥/ ٢٠٧: واللفيف ما اجتمع من النَّاس من قبائل شتى.\nوانظر: أيضًا: \"لسان العرب\" لابن منظور ٩/ ٣١٨.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٧، \"معاني القرآن\" للزجاج ٣/ ٢٩٥، \"معاني القرآن\" للنحاس ٤/ ٢٥٩، \"معالم التنزيل\" للبغوي ٥/ ١٨١، \"زاد المسير\" لابن الجوزي ٥/ ١١٠.\n(٣) رواه الإمام أحمد في \"المسند\" ٣/ ٧٥ (١١٧١٤) وأوله: \"ينصب للكافر يوم القيامة مقدار خمسين ألف سنة، كما لم يعمل في الدُّنيا، وإن الكافر .. \" الحديث، ورواه أيضًا ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٤٩، وأبو يعلى في \"مسنده\" ٢/ ٥٢٤ (١٣٨٥)، ورواه الطبري في \"جامع البيان\" ١٥/ ٢٦٥ كما أورده المصنف هنا كلهم من حديث أبي سعيد، ورواه الحاكم في \"المستدرك\" ٤/ ٦٣٩ عن أبي هريرة بلفظ\" .. في الدُّنيا ويظن أنَّه مدافعه\".\n(٤) في (ب): الجهيمي، وهو تصحيف.\n(٥) هذا قول الكلبي، نسبه له البغوي في \"معالم التنزيل\" ١٥/ ١٨١، وابن الجوزي في \"زاد المسير\" ٥/ ١١٠.\nوذكرا قولًا آخر: أنها نزلت في النضر بن الحارث، ونسباه لابن عباس - ﵄ -.","vol":"17","page":180},{"text":"[١٧٨٣] أخبرنا عبد الله بن حامد بن محمَّد (١)، قال: أخبرنا أحمد ابن محمَّد بن الحسن الحافظ (٢)، قال: حدّثنا محمَّد بن يَحْيَى (٣)، قال: حدّثنا يعقوب بن إبراهيم بن سعد (٤)، قال: حدّثنا [أبي (٥)، عن] (٦) صالح (٧)، عن ابن شهاب (٨)، قال: أخبرني علي بن الحسين (٩)، أن أباه الحسين بن علي - ﵄ - أخبره أن أباه علي بن أبي طالب - ﵁ - أخبره أن رسول الله - ﷺ - طرقه هو وفاطمة بنت رسول الله - ﷺ - فقال: \"ألا تصلون\" فقلت: يا رسول الله، إنما أنفسنا بيد الله تعالى فإذا شاء أن يبعثنا بعثنا فانصرف رسول الله - ﷺ - حين قلت له ذلك ولم يرجع شيئًا، فسمعته وهو يضرب فخذه يقول (١٠): ﴿وَكانَ\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) هو أبو حامد ابن الشرقي، ثقة، مأمون.\n(٣) أبو عبد الله النيسابوري، إمام حافظ، ثقة.\n(٤) أبو يوسف المدني، ثقة، فاضل.\n(٥) إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف القرشي الزُّهريّ، أبو إسحاق المدني، ثقة، حجة.\n(٦) في الأصل و(ز): حدّثنا أبو. والتصحيح من (ب) ومن المصادر الأخرى، فقد رواه البُخاريّ بهذا السند، كما في تخريجه.\n(٧) صالح بن كيسان، المدني، أبو محمَّد، المؤدب، ثقة، ثبت، فقيه.\n(٨) محمَّد بن مسلم بن عبيد الله بن عبد الله بن شهاب، الزُّهريّ، الإمام الحافظ، الفقيه، المتفق على جلالته، وإتقانه، وحفظه.\n(٩) علي بن الحسين بن علي بن أبي طالب، زين العابدين، كان إمامًا، ثقة، ثبتًا، عابدًا، فقيهًا.\n(١٠) في (ز): ويقول، وفي (ب) قدمها بعد قوله: فسمعته.","vol":"17","page":181},{"text":"الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾ (١).\n\n<span data-type=\"title\" id=toc-2575>٥٥ </span>- قوله ﷿: ﴿وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا﴾\nيعني: من أن يؤمنوا.\n﴿إِذْ جَاءَهُمُ الْهُدَى﴾ القرآن والإسلام ومحمد - ﷺ - (٢) ﴿وَيَسْتَغْفِرُوا﴾ ومن أن يستغفروا ﴿رَبَّهُمْ إِلَّا أَنْ تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ﴾ يعني سنتنا في (هلاك الأولين) (٣) ﴿أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلًا﴾ (قرأ الكوفيين قُبلًا بضم القاف) (٤).\n_________\n(١) [١٧٨٣] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرجه البُخاريّ في كتاب التهجد، باب تحريض النَّبيّ - ﷺ - على قيام الليل والنوافل من غير إيجاب عن شعيب الزُّهريّ، حديث (١١٢٧).\nوأخرجه مسلم في كتاب صلاة المسافرين وقصرها، باب ما روي فيمن نام الليل أجمع حتَّى أصبح عن عُقيل عن الزُّهريّ، حديث (٧٧٥).\n(٢) \"الوسيط\" للواحدي ٣/ ١٥٤ واقتصر على تفسيره بالرسول - ﷺ - فقط.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٨٢ وزاد: والبيان من الله -﷿-، وكذا عند الخازن في \"لباب التأويل\" ٣/ ١٦٩، واقتصر على ما ذكره المصنف: القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٥ وابن الجوزي في \"زاد المسير\" ٥/ ١١٠.\n(٣) في (ب) هلاكهم، وفي (ز) إهلاكهم.\n(٤) ساقط من الأصل.\nقراءة ابن كثير، وأبي عمرو، ونافع، وابن عامر: قُبلًا بكسر القاف وفتح الباء وقراءة عاصم وحمزة، والكسائي: قُبلًا، بضم القاف والباء.\nانظر: \"السبعة\" لابن مجاهد (ص ٣٩٣)، \"التيسير\" للداني (ص ١١٧)، \"النشر في =","vol":"17","page":182},{"text":"قال ابن عباس - ﵄ -: عيانًا (١).\nوقال الكلبي: يعني السيف يوم بدر (٢).\nوقال مجاهد: فجأة (٣)، فمن قرأ ﴿قُبُلًا﴾ بضمتين، أراد به أصناف العذاب (٤).\n* * *\n_________\n= القراءات العشر\" لابن الجزري ٢/ ٣١١.\nووافق الكوفيين: أبو جعفر، وخلف، والأعمش، ويحيى، كما في \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢١٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٦.\nوهناك قراءات شاذة فيها هي:\n١ - قبيلًا بوزن فعيل قرأها أبي وابن مسعود.\n٢ - قَبلا بفتح القاف والباء قرأها أبو الجوزاء، وأبو المتوكل.\nانظر: \"زاد المسير\" لابن الجوزي ٥/ ١١١.\n٣ - قُبْلا، قرأها أبو رجاء، انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨٤).\n(١) نسبه له: البغوي في \"معالم التنزيل\" ٥/ ١٨٢، والخازن في \"لباب التأويل\" ٣/ ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٦.\nورواه الطبري في \"جامع البيان\" ١٥/ ٢٦٧ عن ابن أبي زيد.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٦.\n(٣) رواه عنه الطبري في \"جامع البيان\" ١٥/ ٢٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٦٩.\nونسبه القرطبي لمقاتل، ومضى أن الذي في تفسيره يقول ابن عباس - ﵄ -.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٧، \"معاني القرآن\" للزجاج ٣/ ٢٩٦. \"معاني القرآن\" للنحاس ٤/ ٢٦١.","vol":"17","page":183},{"text":"<span data-type=\"title\" id=toc-2576>٥٦ </span>- قوله ﷿ ﴿وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنْذِرِينَ وَيُجَادِلُ الَّذِينَ كَفَرُوا بِالْبَاطِلِ لِيُدْحِضُوا﴾\nليبطلوا ويزيلوا (١).\n﴿بِهِ الْحَقَّ﴾ قال السدي: ليفسدوا (٢)، وأصل الدحض الزلق يقال: دحضت (٣) رجله أي زلقت (٤).\nقال طرفة:\nأبا مُنذِرٍ رُمْتَ الوفاءَ فَهِبتَهُ ... وحُدْتَ كما حادَ البَعِيرُ عن الدَّحضِ (٥)\n﴿وَاتَّخَذُوا آيَاتِي وَمَا أُنْذِرُوا﴾ فيه إضمار يعني: وما أنذروا به، وهو القرآن ﴿هُزُوًا﴾ استهزاءً.\n_________\n(١) ذكره عامة المفسرين، وأهل معاني القرآن.\nانظر: الطبري في \"جامع البيان\" ١٥/ ٢٦٧، \"معالم التنزيل\" للبغوي ٥/ ١٨٢، \"الكشاف\" للزمخشري ٢/ ٣٩٤، \"مجاز القرآن\" لأبي عبيدة (٤٠٨)، \"إيجاز البيان عن معاني القرآن\" ٢/ ١٤، وغيرها.\n(٢) لم أجده.\n(٣) في الأصل: أدحضت، والتصحيح من النسختين الأخريين.\n(٤) انظر \"مجاز القرآن\"، لأبي عبيدة ١/ ٤٠٨، \"معجم مقال اللغة\" لابن فارس ٢/ ٣٣٢ (دحض)، \"لسان العرب\" لابن منظور ٧/ ١٤٨ (دحض).\n(٥) الرّواية التي وجدتها يختلف شطرها الأوَّل عما هنا، فقد جاء هكذا:\nرديت ونجى اليشكري حذاره ... وحاد كما حاد البعير عن الدحض\nإلَّا القرطبي فقد وافق المصنف هنا. \"الجامع لأحكام القرآن\" ١١/ ٦.\nوالبيت في \"ديوانه\" (ص ١٣٨).","vol":"17","page":184},{"text":"<span data-type=\"title\" id=toc-2577>٥٧ </span>- قوله ﷿ ﴿وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ﴾\nوُعِظَ ﴿بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا﴾ ولم يؤمن ﴿وَنَسِيَ مَا قَدَّمَتْ﴾ عملت (١) ﴿يَدَاهُ﴾ من الذنوب ﴿إِنَّا جَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً﴾ يعني أغطية ﴿أَنْ يَفْقَهُوهُ﴾ يفهموه (يعني: القرآن) (٢).\n﴿وَفِي آذَانِهِمْ وَقْرًا﴾ ثقلًا وصمًّا (٣).\n﴿وَإِنْ تَدْعُهُمْ﴾ يا محمَّد.\n﴿إِلَى الْهُدَى﴾ يعني الدين ﴿فَلَنْ يَهْتَدُوا﴾ لن يرشدوا ولن يقبلوه ﴿إِذًا أَبَدًا﴾.\n\n<span data-type=\"title\" id=toc-2578>٥٨ </span>- قوله ﷿: ﴿وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ لَوْ يُؤَاخِذُهُمْ﴾\nيعاقبهم ﴿بِمَا كَسَبُوا﴾ من الذنوب ﴿لَعَجَّلَ لَهُمُ الْعَذَابَ﴾ في الدُّنيا ﴿بَلْ لَهُمْ مَوْعِدٌ﴾ يعني: البعث والحساب ﴿لَنْ يَجِدُوا مِنْ دُونِهِ مَوْئِلًا﴾ ملجأً ومنجأً (٤).\nقال الأعشى:\n_________\n(١) سقطت من غير الأصل.\n(٢) يعني القرآن: سقطت من غير الأصل.\n(٣) في غير الأصل: صممًا.\n(٤) موئلًا من وأل يئلُ وَئْلًا، بمعنى لجأ، ويقال: لا وألت نفسك أي: لا نجت.\nانظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٦٩)، \"معاني القرآن\" للأخفش ٢/ ٣٩٧ \"معاني القرآن\" للفراء ٢/ ١٤٨.\nوذكر هذين المعنيين الطبري في \"جامع البيان\" ١٥/ ٢٦٩، وغيره.","vol":"17","page":185},{"text":"وقد أُخالسُ رَبَّ البيتِ غفلتهُ ... وقد يُحاذِرُ منيّ ثُمَّ ما\nيَئِلُ (١) أي: ما ينجو.\n\n<span data-type=\"title\" id=toc-2579>٥٩ </span>- ﴿وَتِلْكَ الْقُرَى أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا﴾\nكفروا.\n﴿وَجَعَلْنَا لِمَهْلِكِهِمْ﴾ (قرأ أبو بكر بفتح الميم واللام وكذلك في النمل (مَهْلَك أهله) وحفص بفتح الميم وكسر اللام، والباقون بضم الميم وفتح اللام) (٢) ﴿مَوْعِدًا﴾ أجلًا.\n\n<span data-type=\"title\" id=toc-2580>٦٠ </span>- قوله ﷿ ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ﴾\nقال ابن عباس - ﵄ -: لما ظهر موسى ﵇ وقومه على مصر أنزل الله تعالى قومه مصر، فلما استقرت بهم الدار، أنزل الله عليه أن ذكرهم بأيام الله، فخطب قومه فذكرهم بما آتاهم الله من الخير والنعمة إذ نجاهم من آل فرعون وأهلك عدوهم واستخلفهم في الأرض، وقال: كم الله نبيكم تكليمًا واصطفاني لنفسه (٣) وألقى عليَّ محبة منه، وآتاكم من كل ما سألتموه، فنبيكم أفضل أهل الأرض (٤)،\n_________\n(١) \"ديوان الأعشى\" (٥٩)\n(٢) ما بين القوسين زيادة من (ز). وانظر: \"السبعة\" لابن مجاهد (ص ٣٩٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٣٦)، \"التيسير\" للداني (ص ١١٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١١.\n(٣) في (ب): وقال كلمني الله بكلماته، واصطفاني نبيكم لنفسه.\n(٤) في (ب): فجعلكم أفضل العرض.","vol":"17","page":186},{"text":"وأنتم تقرأون التوراة. فلم يترك نعمة أنعمها الله ﷿ عليهم إلَّا ذكرها وعرَّفها (١)، فقال له رجل من بني إسرائيل: قد عرفنا الذي تقول فهل على الأرض أحدٌ (٢) أعلم منك يا نبي الله؟ قال: لا. فعتب الله تعالى عليه حين لم يرد العلم إليه، فبعث إليه جبريل ﵇، فقال: يا موسى، وما يدريك أين أضع علمي، بلى (٣) إن لي عبدًا بمجمع البحرين أعلم منك. فسأل موسى ﵇ ربه ﷿ أن يريه إياه، فأوحى الله تعالى إليه: إن أتيت (٤) البحر فإنَّك تجد (٥) على شط البحر حوتًا، فخذه فادفعه إلى فتاك، ثم الزم شط البحر، فإذا نسيت الحوت وهلك منك فثم تجد العبد الصالح (٦).\nوقال ابن عباس - ﵄ - في رواية أخرى: إن موسى ﵇ سأل ربه (٧) جل وعلا فقال: أي رب، أي عبادك أحب إليك؟ قال: الذي\n_________\n(١) في (ب): وعرفها إياهم، وفي (ز) وعرفهم إياها.\n(٢) سقطت من (ز)، وفي الأصل: أحدًا، والتصحيح من (ب).\n(٣) تصحفت في (ب) إلى: بك.\n(٤) في غير الأصل: أرأيت.\n(٥) في الأصل: تجده.\n(٦) رواه الطبري في \"جامع البيان\" ١٥/ ٢٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٣، من طريق العوفي عن ابن عباس - ﵄ -، وهي طريق ضعيفة، كما تقدم.\nلكن أصل الحديث في الصحيحين، فقد رواه البُخاريّ في كتاب التفسير باب ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ﴾ (حديث ٤٧٢٥) وفي مواضع آخر، ورواه مسلم في كتاب الفضائل، باب من فضائل الخضر - ﵇ - (حديث ٢٣٨٠).\n(٧) في غير الأصل: سأل موسى ربه.","vol":"17","page":187},{"text":"يذكرني ولا ينساني. قال: فأي عبادك أقضى؟ قال: الذي يقضي بالحق ولا يتبع الهوى. قال: أي رب؛ أي عبادك أعلم؟ قال: الذي يبتغي علم النَّاس إلى علمه عسى أن يصيب كلمة تدله (١) على هدى أو ترده عن ردى. فقال: أي رب، إن كان في عبادك أحد هو أعلم مني فادللني (٢) عليه. قال: نعم، في عبادي من هو أعلم منك. قال: من هو؟ قال: الخضر. قال: وأين أطلبه؟ قال: على الساحل عند الصخرة. وجعل الحوت له آية، وقال: إذا حيي الحوت وعاش فإن صاحبك هناك، وكانا قد تزودا سمكًا مملحًا (٣) (٤)، فذلك قوله تعالى: ﴿وَإِذْ قَالَ مُوسَى﴾ ابن عمران ﴿لِفَتَاهُ﴾ يوشع (٥) بن نون بن إفرائيم بن يوسف ﵇ (٦).\n_________\n(١) في الأصل: ترده.\n(٢) في غير الأصل: فدلني.\n(٣) في (ب) وكان قد تزود، بالإفراد.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ٢٧٧ قال: حدّثنا ابن حميد حدّثنا يعقوب عن هارون بن عنترة عن أبيه عن ابن عباس بأطول مما هنا. وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٤.\nوشيخ الطبري هو محمَّد بن حميد الرازي، حافظ لكنه ضعيف.\nانظر: \"تهذيب الكمال\" للمزي / ٢٨٥، \"ميزان الاعتدال\" للذهبي ٣/ ٥٣٠.\n(٥) في (ز): لصاحبه يوشع.\n(٦) ورد في البُخاريّ في كتاب التفسير في عدة أحاديث التصريح باسمه على أنَّه يوشع ابن نون وهكذا ذكر عامة المفسرين، بل قال الواحدي في \"الوسيط\" ٣/ ١٥٦: أجمعوا على أنَّه يوشع بن نون. وقال ابن الجوزي في \"زاد المسير\" ٥/ ١١٥: فأمَّا فتاه فهو يوشع بن نون من غير خلاف. =","vol":"17","page":188},{"text":"وقيل فتاه: أخو (١) يوشع بن نون، كان معه في سفره.\nوقيل فتاه: عبده ومملوكه (٢).\n﴿لَا أَبْرَحُ﴾ لا أزال أسير (٣) ﴿حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ﴾.\nقال قتادة: بحر فارس والروم، مما يلي المشرق.\nوقال محمَّد بن كعب: طنجة.\nوقال أبي بن كعب ﵁: إفريقية (٤).\n﴿أَوْ أَمْضِيَ حُقُبًا﴾ دهرًا وزمانًا (٥)، وجمعه أحقاب.\n_________\n= وذكر أنَّه يوشع ولم يذكر فيه خلافًا، الطبري في \"جامع البيان\" ١٥/ ٢٧٤، ٢٧٧، وابن كثير ٩/ ١٦١ والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٩، والبغوي في \"معالم التنزيل\" ٥/ ١٨٥.\n(١) سقطت من (ب).\n(٢) لم يذكر هذا القول والذي قبله فيما اطلعت عليه سوى المصنف هنا، والخازن في \"لباب التأويل\" ٣/ ١٦٩، وقيل: إنه دعي بفتاه لأنَّه كان يلازمه، ويأخذ عنه العلم، ويخدمه، انظر: \"زاد المسير\" لابن الجوزي ١٥/ ١١٥، \"معاني القرآن\" للنحاس ٤/ ٢٦٣، \"معاني القرآن\" للزجاج ٣/ ٢٩٩.\n(٣) قال ابن فارس في \"معجم مقاييس اللغة\" ١/ ٢٣٨: الباء والراء والحاء: أصلان يتفرع عنهما فروع كثيرة. فالأول: الزوال والبروز والانكشاف.\nوقال ابن منظور في \"لسان العرب\" ٢/ ٤٠٨: برح: زال وقال الزجاج في \"معاني القرآن\" ٣/ ٢٩٨ لا أبرح: لا أزال.\n(٤) روى قول قتادة وقول محمَّد بن كعب الطبري في \"جامع البيان\" ١٥/ ٢٧١ وروى قول قتادة وحده عبد الرَّزاق في \"تفسير القرآن\" ١/ ٣٤١.\n(٥) \"تفسير غريب القرآن\" لابن قتيبة (٢٦٩)، \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٩، \"تفسير مقاتل\" ٢/ ٥٩٢، \"جامع البيان\" للطبري ١٥/ ٢٧١.","vol":"17","page":189},{"text":"قال عبد الله بن عمر (١): الحقب ثمانون سنة (٢).\nوقال مجاهد: سبعون سنة (٣).\nوقيل البحران هما (٤): موسى والخضر ﵉ كانا بحرين في العلم (٥).\nفحملا خبزًا وسمكة مالحة وسارا حتَّى انتهيا إلى الصخرة التي (٦) عند مجمع البحرين ليلًا.\n_________\n(١) في (ز) عمرو، وانظر الهامش الآتي.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٥/ ١٨٦، وابن الجوزي في \"زاد المسير\" ٥/ ١١٥ ونسبه أيضًا لأبي هريرة ووقع عند ابن الجوزي والطبري: ابن عمرو، وعند البغوي: ابن عمر.\nوهكذا فسر الزجاج الحقب فقال: الحقب ثمانون سنة كما في \"معاني القرآن\" ٣/ ٢٩٩، الخازن في \"لباب التأويل\" ٣/ ١٦٩ وقال الواحدي: والحقب عند أهل اللغة ثمانون سنة، \"الوسيط\" ٣/ ١٥٧. وكذا ذكر ابن فارس في \"معجم مقاييس اللغة\" ٢/ ٨٩ (حقب) قال: والحقب ثمانون عامًا. وكذا قال ابن منظور في \"لسان العرب\" ١/ ٣٢٦ (حقب)، لكنَّه قال بعد ذلك: وقيل أكثر. ورواه عن ابن عمرو، الطبري في \"جامع البيان\" ١٥/ ٢٧٢.\n(٣) رواه عنه الطبري من عدة طرق كما في \"جامع البيان\" ١٥/ ٢٧٢ ونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١١٥. وهناك أقوال أخرى أوصلها ابن الجوزي إلى ثمانية.\n(٤) في الأصل: هم.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٩ وقال: وهذا قول ضعيف، وحكي عن ابن عباس، ولا يصح، فإن الأمر بين من الأحاديث أنَّه إنَّما وسم له بحر ماء، كما ذكره الزمخشري في \"الكشاف\" ٢/ ٣٩٥ وعده من بدع التفاسير.\n(٦) في الأصل: إلى.","vol":"17","page":190},{"text":"وعندها نهر (١) يسمى ماء الحياة، فلا يصيب ذلك الماء شيئًا إلَّا حيي، فلما أصاب السمكة روح الماء وبرده، اضطربت في المكتل وعاشت ودخلت البحر (٢).\nفذلك قوله ﷿:\n\n<span data-type=\"title\" id=toc-2581>٦١ </span>- ﴿فَلَمَّا بَلَغَا﴾\nيعني موسى وفتاه ﵉ ﴿مَجْمَعَ بَيْنِهِمَا﴾ يعني بين البحرين ﴿نَسِيَا﴾ تركا ﴿حُوتَهُمَا﴾ وإنَّما كان الحوت مع يوشع وهو الذي نسيه فصرف النسيان إليهما، والمراد به أحدهما، كما قال: ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ (٣) وإنَّما يخرج من الملح دون العذب (٤).\n_________\n(١) في غير الأصل: عين.\n(٢) رواه ابن أبي حاتم عن قتادة مختصرًا في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٧ لكنَّه قال عين الحياة، كما أن السيوطي نسب لسفيان ما ورد من أمر ماء الحياة لكن قال: عين الحياة أيضًا، \"الدر المنثور\" للسيوطي ٤/ ٤١٧.\nونسبه المصنف كما سيأتي والبغوي في \"معالم التنزيل\" ٥/ ١٨٦ للكلبي ووردت في رواية عن جعفر بن محمَّد عن أبيه - ﵄ -، رواها خيثمة بن سليمان كما في \"فتح الباري\" لابن حجر ٦/ ٤٣٤. وأما أنها أضطربت في المكتل وعاشت فقد ورد في البُخاريّ في التفسير.\nانظر: \"فتح الباري\" ٨/ ٤١٥، وما بعدها.\n(٣) الرحمن: ٢٢.\n(٤) هذا قول الفراء في \"معاني القرآن\" ٢/ ١٥٤، ونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١١٦ وذكره الطبري ونسبه لبعض أهل العربية.","vol":"17","page":191},{"text":"وإنما جاز ذلك لأنهما كانا جميعًا تزوداه لسفرهما فجاز إضافته إليهما كما يقال: خرج القوم إلى موضع كذا وحملوا معهم الزاد، وإنما حمله أحدهم ولكنه لما كان ذلك عن أمرهم ورأيهم أضيف إليهم (١).\n﴿فَاتَّخَذَ﴾ الحوت ﴿سَبِلَهُ في الْبَحْرِ سَرَبًا﴾ أي مسلكًا ومذهبًا يسرب فيه ويذهب (٢).\nواختلفوا في كيفية ذلك، فروى أبي بن كعب ﵁، عن رسول الله -ﷺ- قال: \"إنجاب الماء عن مسلك الحوت، فصار (٣) كوة لم تلتئم فدخل موسى ﵇ الكوة على أثر الحوت فإذا هو بالخضر\" (٤).\n_________\n(١) هذا قول الطبري في \"جامع البيان\" ١٥/ ٢٧٣ وقد ذكره بأطول مما هنا، وذكر هذين التعليلين أو أحدهما كل من الواحدي في \"الوسيط\" ٣/ ١٥٧ والبغوي في \"معالم التنزيل\" ٥/ ١٨٦.\nوهناك تعليل ثالث لم يذكره المصنف، وقد ذكره النحاس في \"معاني القرآن\" ٤/ ٢٦٤ قال: وقيل: كان النسيان من موسى -﵇- أن يتقدم إلى يوشع بشيء من أمر الحوت، وكان النسيان من يوشع -﵇- أن يخبره بسربه.\n(٢) \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٩ \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٩ والطبري في \"جامع البيان\" ١٥/ ٢٧٣ ورواه عن مجاهد، وذكره أيضًا النيسابوري في \"إيجاز البيان\" ٢/ ١٦ والنحاس في \"معاني القرآن\" ٤/ ٢٦٦، والبغوي في \"معالم التنزيل\" ٥/ ١٨٦.\n(٣) في غير الأصل: فصارت.\n(٤) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٦.","vol":"17","page":192},{"text":"وقال ابن عباس - ﵄ -: رأى أثر جناحيه في الطين حين وقع في الماء وجعل الحوت لا يمس شيئًا من الماء (١) إلَّا يبس حتَّى صار صخرة (٢).\nوروى ابن عباس، عن أبي بن كعب، - ﵄ -، عن رسول الله - ﷺ - قال: \"لما انتهيا إلى الصخرة وضعا رؤوسهما فناما، واضطرب الحوت في المكتل، فخرج منه فسقط في البحر، ﴿فَاتَّخَذَ سَبِيِلَهُ فِى الْبَحْرِ سَرَبًا﴾، وأمسك الله تعالى عن الحوت جرية الماء فصار عليه مثل الطاق، فلما استيقظ موسى ﵇ نسي صاحبه أن يخبره بالحوت، فانطلقا بقية يومهما وليلتهما، حتَّى إذا كان من الغد قال موسى ﵇ لفتاه: ﴿آتِنَا غَدَاءَنَا﴾ \" (٣).\nوقال قتادة: ردَّ الله ﷿ إلى الحوت روحه فسرب من الجدر (٤) حتَّى أفضى إلى البحر، ثم سلك (٥)، فجعل لا يسلك منه طريقًا إلَّا صار ماءً جامدًا طريقًا يبسًا (٦).\n_________\n(١) في غير الأصل: البحر.\n(٢) رواه الطبري في \"جامع البيان\" ١٥/ ٢٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٦ بأخصر من هنا، وذكره البغوي في \"معالم التنزيل\" ٥/ ١٨٦، وابن كثير في \"تفسير القرآن العظيم\" ٩/ ١٦٢ عن العوفي، عنه - ﵁ -.\n(٣) هذا جزء من حديث رواه البخاري كتاب التفسير، باب ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ﴾ (٤٧٢٥)، ومسلم في الفضائل، باب من فضائل الخضر -﵇- (٢٣٨٠) وغيرهما.\n(٤) في الأصل: الجد، وفي (ز) الجر، وفي (ب) كما أثبتها دون نقط.\n(٥) في (ز): حتَّى إذا أفضى إلى البحر سلك.\n(٦) رواه الطبري في \"جامع البيان\" ١٥/ ٢٧٤، ونسبه له الواحدي في \"الوسيط\" ٣/ ١٥٧، وابن الجوزي في \"زاد المسير\" ٥/ ١١٦.","vol":"17","page":193},{"text":"وقال الكلبي: توضأ يوشع بن نون من عين الحياة فانتضح على الحوت المالح في المكتل من ذلك الماء، فعاش ثم وثب في ذلك الماء، فجعل يضرب بذنبه في الماء فلا يضرب بذنبه شيئًا من الماء وهو ذاهب إلَّا يبس (١).\n\n<span data-type=\"title\" id=toc-2582>٦٢ </span>- قوله ﷿ ﴿فَلَمَّا جَاوَزَا﴾\nيعني ذلك الموضع ﴿قَالَ﴾ موسى ﴿لِفَتَنهُ آتِنَا﴾ أعطنا ﴿غَدَاءَنَا﴾ طعامنا وزادنا، وذلك أن يوشع بن نون ﵇ حين رأى ذلك من الحوت، قام ليدرك موسى ﵇ فيخبره بأمر الحوت فنسي أن يخبره، فمكثا يومهما ذلك حتَّى (٢) صليا الظهر من الغد ولم ينصب موسى ﵇ في سفره ذلك إلَّا يومئذٍ حين جاوزا الموضع الَّذي أمر به، فقال لفتاه حين مل وتعب: ﴿آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا﴾، أي شدة وتعبًا (٣)، وذلك أنَّه ألقي على موسى ﵇ الجوع، بعدما جاوز الصحرة ليتذكروا الحوت فيرجع إلى موضع مطلبه.\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٥/ ١٨٦، وعن كون الحوت كان مملحًا، فقد روي ذلك عن ابن عباس - ﵄ -.\nرواه ابن عساكر، عن سعيد بن جبير عنه كما في \"الدر المنثور\" للسيوطي ٤/ ٤٢١ وعن (عين الحياة) فقد سبق أنَّه روى ذلك عن قتادة، وسفيان.\n(٢) في الأصل: حين.\n(٣) \"معالم التنزيل\" البغوي ٥/ ١٨٧، \"لباب التأويل\" للخازن ٣/ ١٧١.","vol":"17","page":194},{"text":"<span data-type=\"title\" id=toc-2583>٦٣ </span>- ﴿قَالَ﴾\nفقال له فتاه وتذكر ﴿أَرَءَيت إِذْ أَوَيْنَا﴾ رجعنا ﴿إِلَى الْصَّخْرَةِ﴾ قال: هقل بن زياد (١) (٢): هي الصخرة التي دون نهر الزيت (٣) ﴿فَإِنِّى نَسِيْتُ الْحُوْتَ﴾ أي تركته وفقدته.\nوقيل فيه إضمار معناه: نسيت أن أذكر أمر الحوت (٤).\nثم قال ﴿وَمَا أَنْسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ﴾ يعني: ما أنسانيه (٥) لأن لا أذكره (٦).\n_________\n(١) في (ز): وقال مقاتل.\n(٢) هقل بن زياد بن عبد الله، ويقال: ابن عبيد، السكسكي مولاهم، الدمشقي ساكن بيروت كاتب الأوزاعي، وأعلم الناس به، والهقل لقبه، وقيل اسمه محمد أو عبد الله، حدث عن الأوزاعي، وهشام بن حسان، وعنه: الليث، وهشام بن عمار، وابنه محمد وغيرهم، وأخرج حديثه مسلم والأربعة توفي سنة ١٧٩ هـ. \"تهذيب الكمال\" للمزي ٧/ ٤٢٣، \"سير أعلام النبلاء\" للذهبي ٨/ ٣٧٠، \"تقريب التهذيب\" لابن حجر (ص ١٠٢٤).\n(٣) رواه الطبري في \"جامع البيان\" ١٥/ ٢٧٥ قال: حدثني العباس بن الوليد قال: سمعت محمد بن هقل يحدث عن أبيه، فذكره.\nلكن وقع في مطبوع \"التفسير\": محمد بن معقل، كما ورد في المطبوعة: دون نهر الزيت.\nوذكره البغوي في \"معالم التنزيل\" ٥/ ١٨٧ وفيه: معقل بن زياد.\nوذكره الزمخشري في \"الكشاف\" ٢/ ٣٩٦ ولم ينسبه لأحد.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ١٨٧، \"لباب التأويل\" للخازن ٣/ ١٧١.\n(٥) في الأصل: ما أنسانيه، ولعل المثبت هو الصحيح.\n(٦) \"معالم التنزيل\" للبغوي ٥/ ١٨٧.","vol":"17","page":195},{"text":"وقيل: فيه تقديم وتأخير، مجازه: وما أنسانيه أن أذكره إلَّا الشيطان (١) وفي حرف عبد الله - ﵁ - (وما أنسانيه أن أذكره (٢) إلَّا الشيطان) (٣) ﴿فَاتَّخَذَ﴾ الحوت ﴿سَبِيلَهُ فِي الْبَحْرِ عَجَبًا﴾ يجوز أن يكون هذا من قول يوشع، يقول: اتخذ الحوت سبيله في البحر عجبًا.\nوقيل: إن يوشع ﵇ يقول: إن الحوت طفر إلى البحر فاتخذ فيه مسلكًا فعجبت من ذلك عجبًا.\nويجوز أن يكون هذا من قول موسى ﵇، قال له يوشع: واتخذ سبيله في البحر فأجابه موسى ﵇: عجبًا، كأنه قد عجب عجبًا (٤).\n_________\n(١) هذا قول الطبري، كما في \"جامع البيان\" ١٥/ ٢٧٥.\nوانظر: \"إيجاز البيان\" للنيسابوري ٢/ ١٦.\n(٢) في (ب): أذكر له.\n(٣) ذكرها الطبري في \"جامع البيان\" ١٥/ ٢٧٥ بصيغة التمريض ولم يسندها، بل قال: وقد ذكر أن ذلك في مصحف عبد الله.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٤، \"الكشاف\" للزمخشري ٢/ ٣٩٦، وفي \"المحرر الوجيز\" لابن عطية ٣/ ٥٢٩ أن قراءة ابن مسعود: (وما أنسانيه أن أذكركه إلَّا الشيطان)، هكذا أذكركه، فما أدري أتصحيف هذا أم لا؟\n(٤) \"جامع البيان\" للطبري ١٥/ ٢٧٥ والروايات التي ذكرها تدل على أن العجب من موسى -﵇-.\nوانظر: أيضًا: \"الوسيط\" للواحدي ٣/ ١٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٤ \"المحرر الوجيز\" لابن عطية ٣/ ٥٢٩، \"معالم التنزيل\" للبغوي ٥/ ١٨٧ والذي في البخاري كتاب التفسير، باب: قوله تعالى ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ﴾ (٤٧٢٧) من رواية ابن عباس: فكان لفتاه عجبًا وللحوت سربًا، وفي رواية أخرى كتاب أحاديث الأنبياء، باب: حديث الخضر مع موسى عليهما =","vol":"17","page":196},{"text":"وقال ابن زيد: أي شيءٍ أعجب من حوت كان دهرًا من الدهور يؤكل منه، ثم صار حيًّا حتَّى حشر في البحر.\nقال: وكان شق حوت (١).\nوقال ابن عباس - ﵄ -: اتخذ موسى ﵇ سبيل الحوت في البحر عجبًا (٢).\nوقال وهب: ظهر في الماء من أثر جري الحوت شق وأخدود شبه نهر من حيث دخلت إلى حيث انتهيت (٣).\nفرجع موسى ﵇ حتَّى انتهى إلى مجمع البحرين، فإذا هو بالخضر فذلك\n\n<span data-type=\"title\" id=toc-2584>٦٤ </span>- قوله ﴿قَالَ﴾\nموسى حين قال له فتاه ﴿ذَلِكَ مَا كُنُّا نَبْغِ﴾ نطلب، يعني: الخضر ﴿فَارْتَدَّا﴾ فرجعا ﴿عَلَى آثَارِهِمَا﴾ الَّذي جاءا منه ﴿قَصَصًا﴾ يقتصان الأثر ويتبعانه ﴿فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا﴾ يعني: الخضر، واسمه: يليا (٤) بن ملكان بن يقطن (٥)، والخضر لقب له، سمي بذلك.\n_________\n= السلام (٣٤٠١): فكان للحوت سربًا ولهما عجبًا، من حديث ابن عباس أيضًا.\n(١) رواه الطبري في \"جامع البيان\" ١٥/ ٢٧٤، وذكره البغوي في \"معالم التنزيل\" ٥/ ١٨٧، والمصنف في \"عرائس المجالس\" (ص ١٩٤).\n(٢) \"زاد المسير\" لابن الجوزي ٥/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٥.\n(٣) \"عرائس المجالس\" للمصنف (ص ١٩٤).\n(٤) في (ب): يلبان.\n(٥) في \"معالم التنزيل\" للبغوي ٥/ ١٨٨ بليا بن ملكان، وكذا في \"الوسيط\" للواحدي =","vol":"17","page":197},{"text":"[١٧٨٤] لما أخبرنا عبد الله بن حامد الوزان (١)، قال: أخبرنا مكي بن عبدان (٢)، قال: حدثنا أبو الأزهر (٣) قال: حدثنا عبد الرزاق (٤)، قال: حدثنا معمر (٥)، عن همام بن منبه (٦)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"إنما سمي الخضر خضرًا لأنه جلس على فروة بيصاء فاهتزت تحته خضراء\" (٧).\n_________\n= ٣/ ١٥٨ وفي \"عرائس المجالس\" للمصنف (١٩٤) بليا بن ملكان بن فالغ بن عابر ابن شالخ ابن أفخشذ بن سام بن نوح.\nوقد ذكر ابن حجر في \"فتح الباري\" ٦/ ٤٣٣ كتاب أحاديث الأنبياء أنَّه اختلف في اسم الخضر واسم أبيه ونسبه ونبوته وتعميره.\nوذكر في اسمه عدة أقوال منها: بليا، وهو قول وهب بن منبه ورجحه ابن حجر، ومنها: يليا كما هو هنا عند المصنف، وذكره ابن حجر عن الدمياطي، وذكر منها: باليا، وإلياس واليسع وعامر، وخضرون، ثم ساق ابن حجر نسبه، كما ذكر المصنف في العرائس وقال: فعلى هذا فمولده قبل إبراهيم الخليل لأنه يكون ابن عم جد إبراهيم، وقد ذكر ابن حجر في اسمه ونسبه أقوالًا كثيرة.\n(١) لم يذكر بجرح أو تعديل.\n(٢) المحدث الثقة المتقن.\n(٣) أحمد بن الأزهر بن منيع العبدي، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حظفه.\n(٤) أبو بكر الصنعاني، ثقة حافظ عمي في آخر عمره فتغير.\n(٥) معمر بن راشد، ثقة ثبت، إِلَّا أن فيما حدث به بالبصرة شيئًا.\n(٦) ثقة.\n(٧) [١٧٨٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nرواه البخاري كتاب أحاديث الأنبياء، باب: حديث الخضر مع موسى عليهما =","vol":"17","page":198},{"text":"قال عبد الرزاق: فروة بيضاء يعني: حشيشة يابسة (١)، فروة: قطعة من الأرض فيها نبات (٢).\nوقال مجاهد: إنما سمي الخضر لأنه إذا صلى اخضر ما حوله (٣)\n_________\n= السلام (٣٤٠٢) من طريق ابن المبارك عن معمر، ورواه الإمام أحمد في \"المسند\"، من طريق ابن المبارك ٢/ ٣١٢ (٨١١٣) ومن طريق عبد الرزاق ٢/ ٣١٨ (٨٢٢٨)، ورواه الترمذي كتاب تفسير القرآن، باب: ومن سورة الكهف (٣١٥١) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ١٠٨، والمصنف في \"عرائس المجالس\" (ص ١٩٤) والبغوي في \"معالم التنزيل\" ٥/ ١٨٨، وأبو داود الطيالسي في \"المسند\" (ص ٣٣٢)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٥، ورواه الطبراني موقوفًا على ابن عباس، ومرفوعًا في \"المعجم الكبير\" ١٢/ ٢٠٩.\n(١) رواه أحمد بعد ما روى حديث عبد الرزاق (٨٢٠٥) بلفظ: الفروة: الحشيش الأبيض وما يشبهه، قال عبد الله -أي ابن الإمام أحمد- أظن هذا تفسيرًا من عبد الرزاق، وجاء في \"لسان العرب\" لابن منظور: قال عبد الرزاق: أراد بالفروة الأرض اليابسة، \"لسان العرب\" لابن منظور ١٥/ ١٥٢ (فرا).\n(٢) جاء في \"لباب التأويل\" للخازن ٣/ ١٧١: الفروة: قطعة نبات مجتمعة يابسة.\nوفي \"لسان العرب\" لابن منظور ١٥/ ١٥٢ جاء تفسير الفروة بمعنيين، الأولى: أنها الأرض البيضاء التي ليس فيها نبات ولا فرش، والثاني: أنها الهشيم اليابس من النبات، وهكذا تفسيرها في \"معجم مقاييس اللغة\" لابن فارس ٤/ ٤٩٨. وهذا هو في \"تفسير القرآن\" لعبد الرزاق ﵀.\nويقول عبد الرزاق جزم عياض، والتفسير الآخر، قاله ابن الأعرابي، وجزم به الخطابي، كما ذكر ذلك ابن حجر في \"فتح الباري\" ٦/ ٤٣٣.\n(٣) رواه المصنف في \"عرائس المجالس\" (ص ١٩٤) بسنده.\nوجاء مرفوعًا نحوه عن ابن عباس، عن النبي - ﷺ -: \" .. لأنه صلى على فروة بيضاء فاهتزت خضراء\" رواه ابن عساكر كما في \"الدر المنثور\" للسيوطي ٤/ ٤٢٤.","vol":"17","page":199},{"text":"وروى عبد الله بن المبارك (١)، عن ابن جريج (٢)، عن عثمان ابن أبي سليمان (٣) قال: رأى موسى الخضر - ﵄ - (٤) على طنفسة خضراء على وجه الماء فسلم عليه (٥).\nقال ابن عباس، عن أُبي بن كعب، عن النبي - ﷺ - قال: \"انتهى موسى إلى الخضر ﵉ وهو نائم مسجى عليه بثوب، فسلم عليه، فاستوى جالسًا وقال: وعليك السلام يا نبي بني إسرائيل. فقال موسى ﵇: وما أدراك بي؟ ومن أخبرك أني\n_________\n(١) الإمام الفقيه الثقة، العالم، جمعت فيه كل خصال الخير.\n(٢) عبد الملك بن عبد العزيز بن جريج، ثقة، فقيه، فاضل، كان يدلس ويرسل.\n(٣) عثمان بن أبي سليمان بن جبير بن مطعم بن عدي، النوفلي، القرشي، المكي قاضيها، روى عن حمزة بن عبد الله بن عمر، وسعيد بن جبير، وعروة بن الزبير، وعنه: سفيان بن عيينة وابن جريج، وابن إسحاق وغيرهم.\nأخرج حديثه مسلم والبخاري تعليقًا، والأربعة، قال ابن حجر عنه: ثقة من السادسة.\n\"تهذيب الكمال\" للمزي ٥/ ١١٢، \"تقريب التهذيب\" لابن حجر (ص ٦٦٣).\n(٤) هكذا في الأصل.\n(٥) الحكم على الإسناد:\nإسناده صحيح رواه البخاري تعليقًا ضمن حديث سعيد بن جبير عن ابن عباس في شأن موسى والخضر كتاب التفسير، باب ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا﴾ (٤٧٢٦) من قول ابن جريج قال: قال لي عثمان ابن أبي سليمان: على طنفسة خضراء على كبد المجر. وذكر ابن حجر ﵀ في \"فتح الباري\" ٨/ ٤١٧ أن عبد بن حميد، قد روى من طريق ابن المبارك عن ابن جريج عنه، فذكره. وهي الرواية التي ذكرها المصنف هنا لكن لم يذكر ابن حجر قوله: فسلم عليه.","vol":"17","page":200},{"text":"نبي بني إسرائيل. قال الَّذي أدراك بي ودلك علي\" (١).\nقال سعيد بن جبير: وصل إليه وهو يصلي، فلما سلم عليه قال: وأنى بأرضنا السلام! ثم جلسا يتحدثان، فجاءت خَطّافة وحملت بمنقارها من الماء، فقال الخضر: يا موسى، خطر ببالك أنك أعلم أهل الأرض، وما علمك وعلمي وعلم الأولين والآخرين في جنب علم الله إلَّا أقل من الماء الَّذي حملته الخطافة (٢)، فذلك قوله:\n\n<span data-type=\"title\" id=toc-2585>٦٥ </span>- ﴿فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا﴾\n_________\n(١) لم أجده من حديث ابن عباس، عن أُبيّ، لكن رواه عبد بن حميد، من طريق الربيع بن أنس، كما ذكر ذلك ابن حجر في \"فتح الباري\" ٨/ ٤١٧، وقال: لكن يبعد ثبوته، قوله في الرواية التي في الصحيح: من أنت؟ قال: أنا موسى، قال: موسى بني إسرائيل ا. هـ.\nوأما أنَّه كان مسجى بثوب فهي في البخاري كتاب أحاديث الأنبياء، باب: حديث الخضر مع موسى ﵉ (٣٤٠٠)، ومسلم كتاب الفضائل، باب: من فضائل الخضر -﵇- (٢٣٨٠) وغيرهما. وذكر هذا القول مقاتل في \"تفسيره\" ٢/ ٥٩٤ دون نسبته لأحد.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١١ وعزاها للمصنف في \"عرائس المجالس\" وليست في المطبوع فلعله نقلها من \"التفسير\"، ووهم، والله أعلم.\nوهذِه الرواية يضعفها ما ورد في الصحيحين، كما ذكر ذلك ابن حجر ﵀.\n(٢) رواه البخاري كتاب التفسير، باب ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾ من حديث سعيد، عن ابن عباس، عن أبي مرفوعًا (٤٧٢٦) لكن قال (طائر) وفي باب ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ﴾ (٤٧٢٧) وقال عصفور. ومسلم كتاب الفضائل، باب: من فضائل الخضر (٢٣٨٠). =","vol":"17","page":201},{"text":"<span data-type=\"title\" id=toc-2586>٦٦ </span>- ﴿قَالَ لَهُ﴾\nللعالم ﴿مُوسَى هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا﴾ أي يعني: صوابًا (قرأ أبو عمرو بفتح الراء والشين) (١).\n\n<span data-type=\"title\" id=toc-2587>٦٧ </span>- ﴿قَالَ إِنَّكَ لَن تَسْتَطِيْعَ مَعِىَ صَبَرَا (٦٧)﴾\nلأني أعمل بباطن العلم الَّذي علمنيه الله تعالى (٢).\n\n<span data-type=\"title\" id=toc-2588>٦٨ </span>- ﴿وَكَيْفَ تَصْبِرُ﴾\nيا موسى ﴿عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا﴾ يعني: علم ما لم تعلمه.\nقال ابن عباس - ﵄ -: وذلك أنَّه كان رجلًا يعمل على الغيب (٣).\n_________\n= وقد وردت روايات أخرى فيها أن الخضر قال لموسى ﵉ بعد نقر الطائر: ما يقول هذا الطائر؟ قال موسى: لا أدري. قال: يقول .. فذكره، فجعله من قول الطائر ومن هذِه الروايات ما رواه النسائي في \"السنن الكبرى\" ٦/ ٣٨٦ (١١٣٠٦) في كتاب التفسير، وما رواه الحاكم في \"المستدرك\" ٢/ ٤٠٠ عن سعيد، عن ابن عباس، عن أبي مرفوعًا نحوه، وقال الحاكم: صحيح على شرطهما ولم يخرجاه، وقال الذهبي: على شرطهما.\nوما رواه الطبري في \"جامع البيان\" ١٥/ ٢٧٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٤، من طريق هارون بن عنترة عن أبيه، عن ابن عباس فذكر نحوه.\n(١) من (ز). وانظر: \"التيسير\" للداني (ص ١١٧)، \"التذكرة\" لابن غلبون ٢/ ٤١٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١١.\n(٢) في \"الوسيط\" للواحدي ٣/ ١٥٨، \"زاد المسير\" لابن الجوزي ٥/ ١١٨ أن ابن عباس - ﵄ -، قال: في هذه الآية: لن تصبر على صنعي، لأني علمت من غيب علم ربي.\n(٣) رواه الطبري في \"جامع البيان\" ١٥/ ٢٨٠ بلفظ: كان رجلًا يعلم علم الغيب، قد علم ذلك. =","vol":"17","page":202},{"text":"<span data-type=\"title\" id=toc-2589>٦٩ </span>- ﴿قَالَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا (٦٩)﴾\n\n<span data-type=\"title\" id=toc-2590>٧٠ </span>- ﴿قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَنْ شَيْءٍ﴾\nأعلمه مما تنكره (تسألني: قرأ نافع وابن عامر بفتح اللام وتشديد النون) (١) ﴿حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا﴾ حتَّى أبتدئ بذكره لك، وأبين لك شأنه.\n\n<span data-type=\"title\" id=toc-2591>٧١ </span>- ﴿فَانطَلَقَا﴾\nيسيران يطلبان سفينة يركبانها ﴿حَتَّى إِذَا رَكِبَا﴾ أصاباها ﴿رَكِبَا فِي الْسَّفِينَةِ خَرَقَهَا﴾ قال أهل السفينة: هؤلاء لصوص. وأمروهما بالخروج منها، فقال صاحب السفينة: ما هم بلصوص ولكني أرى وجوه الأنبياء (٢).\n_________\n= لكن قال الطبري في موضع آخر ١٥/ ٢٨٣: كما ذكرنا من الخبر عن ابن عباس قبل، من أنَّه كان رجلًا يعمل على الغيب، قد علم ذلك ا. هـ.\nوهي مثل عبارة المصنف هنا.\n(١) من (ز). وانظر: \"السبعة\" لابن مجاهد (ص ٣٩٤) \"التيسير\" للداني (ص ١١٧)، \"التذكرة\" لابن غلبون ٢/ ٤١٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٢.\n(٢) ذكر هذا القول المصنف في \"عرائس المجالس\" (ص ١٩٩) والبغوي في \"معالم التنزيل\" ٥/ ١٨٩، والخازن في \"لباب التأويل\" ٣/ ١٧٢، والزمخشري في \"الكشاف\" ٢/ ٣٩٧، وقد جاء من رواية الربيع بن أنس رواها ابن أبي حاتم كما في \"فتح الباري\" لابن حجر ٨/ ٤١٨ لكن فيها: إني أرى على وجوههم النور. ولم يقل: وجوه الأنبياء. ويرد هذا القول ما ورد في الصحيح كما سيأتي من أنهم عرفوا الخضر فحملوهم بغير نَوْلٍ.","vol":"17","page":203},{"text":"وقال أبي بن كعب، ﵁، عن رسول الله - ﷺ -: \"فانطلقا يمشيان على ساحل البحر فمرت بهما سفينة، فكلموهم أن يحملوهم، فعرفوا الخضر ﵇ فحملوهم بغير نول، فلما لحجوا (١) البحر أخذ الخضر فأسًا فخرق لوحًا من السفينة، حتَّى دخلها الماء فحشاها موسى ﵇ بثوبه (٢)، وقال له: ﴿قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا﴾ \" قرأ أهل الكوفة (إلَّا عاصمًا) (٣) (ليغرق) بالياء المفتوحة، (أهلُها) برفع اللام على الفعل لهم وهي قراءة ابن مسعود - ﵁ - (٤).\n﴿لَقَدْ جِئْتَ شَيْئًا إِمْرًا﴾ أي منكرًا (٥).\n_________\n(١) في (ب): لجة البحر، ولحجوا هكذا في النسخ كلها فلعلها لججوا.\n(٢) هذا جزء من حديث أُبيّ الَّذي أخرجه البخاري، ومسلم وغيرهما، وسبق تخريجه، مع اختلاف قليل في الألفاظ. إلَّا قول: فحشاها موسى -﵇- بثوبه، فليست في الصحيحين لكن وردت من رواية الربيع بن أنس، رواها عنه ابن أبي حاتم كما في \"فتح الباري\" لابن حجر ٨/ ٤١٩ أن موسى لما رأى ذلك امتلأ غضبًا وشد ثيابه، وقد ذكره المصنف في \"عرائس المجالس\" (ص ١٩٩) والخازن في \"لباب التأويل\" ٣/ ١٧٢ وصدرها بقوله: ويروى أن موسى. والزمخشري في \"الكشاف\" ٢/ ٣٩٧.\n(٣) ساقطة من الأصل.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٣٩٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٣، \"التيسير\" للداني (ص ١١٧) \"التذكرة\" لابن غلبون ٢/ ٤١٧، وقد روى هذِه القراءة ابن مردويه عن أبي أن الرسول - ﷺ - قرأ بها كما في \"الدر المنثور\" ٤/ ٤٢٨.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٩، \"معاني القرآن\" للنحاس ٤/ ٢٧٠، \"معاني القرآن\" للزجاج ٣/ ٣٠٢، وهو مروي عن ابن عباس ومجاهد، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٢٨.","vol":"17","page":204},{"text":"قال القتيبي: عجبًا (١).\nوالإمر في كلام العرب الداهية (٢).\nقال الراجز:\nقد لَقيَ الأقرانُ مِنك نُكرًا ... دَاهيةً دَهْياءَ إِدًّا إِمرًا (٣)\nوأصله: كل شيء شديد كثير.\nيقال: أمر القوم، أي: كثروا واشتد أمرهم (٤).\nقال العالم:\n\n<span data-type=\"title\" id=toc-2592>٧٢ </span>- ﴿قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٢)﴾\n\n<span data-type=\"title\" id=toc-2593>٧٣ </span>- ﴿قَالَ﴾\nموسى ﴿لَا تُؤَاخِذْنِي بِمَا نَسِيتُ﴾.\n[١٧٨٥] أخبرنا عبد الله بن حامد (٥)، قال: أخبرنا حامد بن\n_________\n(١) \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٦٩)، وهو مروي عن قتادة، كما في \"الدر المنثور\" ٤/ ٤٢٨.\n(٢) جاء في \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٩ عن الإمر: أي داهية نكرًا عظيمًا.\nوانظر: \"الصحاح\" للجوهري ٢/ ٥٠٦ (أمر)، \"لسان العرب\" لابن منظور ٤/ ٣٣ (أمر).\n(٣) لم تذكر المصادر قائله، وهو في \"الصحاح\" للجوهري ٢/ ٥٠٦ (أمر)، \"لسان العرب\" لابن منظور ٤/ ٣٣ (أمر)، \"جامع البيان\" للطبري ١٥/ ٢٨٤، \"مجاز القرآن\" لأبي عبيدة ١/ ٤٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩.\n(٤) انظر: \"الصحاح\" للجوهري ٢/ ٥٠٦، \"لسان العرب\" لابن منظور ٤/ ٣٣.\n(٥) لم يذكر بجرح أو تعديل.","vol":"17","page":205},{"text":"محمد (١) قال: حدثنا يوسف بن موسى المروزي (٢) ببغداد، قال: حدثنا محمد بن أبي ناجية الإسكندراني (٣)، قال: حدثنا سفيان بن عيينة (٤)، عن عمرو بن دينار (٥)، عن عكرمة (٦)، عن ابن عباس - ﵄ -، عن النبي - ﷺ - قال: \"كانت الأولى من موسى النسيان والثانية العذر ولو صبر موسى، لقص الله علينا أكثر مما قص\" (٧).\n_________\n(١) أبو علي الهروي الرفاء، ثقة صدوق.\n(٢) هو يوسف بن موسى بن عبد الله بن خالد بن حموك، أبو يعقوب القطان المروزي، كان من أعيان محدثي خراسان، واشتهر بالطلب والرحلة حدث عن إسحاق بن راهويه، وعلي بن حجر، وأحمد بن منيع، وعنه: ابن البختري، وأبو بكر بن خلاد، وأبو علي النيسابوري وثقه الخطيب، وقال الذهبي: جمع فأوعى. توفي سنة ٢٩٦ هـ بعد منصرفه من الحج.\n\"تاريخ بغداد\" للخطيب ١٤/ ٣٠٨، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥١.\n(٣) محمد بن أبي ناجية الإسكندراني هو: محمد بن داود بن رزق بن داود بن ناجية، المهري، أبو عبد الله المصري، روى عن: أبيه، وسفيان، وعبد الله بن وهب، وعنه: أبو داود، والنسائي في اليوم والليلة، وعمرو ابن السني، وثقه ابن حبان، وأحمد بن شعيب، وقال ابن حجر: ثقة، وتوفي سنة ٢٥١ هـ. \"تهذيب الكمال\" للمزي ٦/ ٣٠٢، \"تقريب التهذيب\" لابن حجر (ص ٨٤٣)، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٥٠.\n(٤) ثقة، حافظ، فقيه، إِلَّا أنَّه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٥) أبو محمد الجمحي، ثقة، ثبت.\n(٦) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٧) [١٧٨٥] الحكم على الإسناد:\nصحيح، ورجاله ثقات.\nالتخريج:\nالجزء الأول منه أخرجه ابن مردويه، من طريق عكرمة، عن ابن عباس مرفوعًا =","vol":"17","page":206},{"text":"وقال أبي بن كعب - ﵁ -: أما إنه لم ينس، ولكنه من معاريض الكلام (١).\nوقال ابن عباس - ﵄ -: معناه بما تركت من عهدك (٢)\n_________\n= بزيادة: \"والثالثة فراق\" ذكره ابن حجر في \"فتح الباري\" ٨/ ٤١٨.\nأما قوله: \"كانت الأولى من موسى النسيان\" فقد أخرجها البخاري في كتاب العلم باب: ما يستحب للعالم إذا سئل: أي الناس ... (١٢٢) ومسلم في كتاب الفضائل باب: في فضائل الخضر -﵇- (٢٣٨٠)، وهناك رواية أخرى للبخاري في كتاب التفسير باب قوله: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهمَا نِسَيَا حُوْتَهُمَا﴾ (٤٧٢٦) بلفظ: \"كانت الأولى نسيانًا والوسطى شرطًا، والثالثة عمدًا\".\nأما الجزء الثاني من الحديث: \"ولو صبر موسى، لقص الله علينا أكثر مما قص\" ففي البخاري، كتاب أحاديث الأنبياء، نحوه بلفظ: \"يرحم الله موسى لو كان صبر لقص علينا من أمرهما\".\nوفي البخاري في كتاب العلم باب: ما يستحب للعالم إذا سئل .. (١٢٢)، وفي التفسير باب قوله: ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهمَا نِسَيَا حُوْتَهُمَا﴾ (٤٧٢٧) ومسلم كتاب الفضائل، باب: من فضائل الخضر (٢٣٨٠)، بلفظ: \"وددنا أن موسى صبر حتَّى يقص علينا من أمرهما\" وأما لفظ: \"أكثر مما قص\" فرواه الإسماعيلي من طريق عثمان بن أبي شيبة عن سفيان كما في \"فتح الباري\" لابن حجر ٨/ ٤٢٠.\n(١) رواه الفراء في \"معاني القرآن\" ٢/ ١٥٥، ومن طريقه رواه الطبري في \"جامع البيان\" ١٥/ ٢٨٥ وقال ابن حجر في \"فتح الباري\" ٨/ ٤١٩: إسناده ضعيف، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٠ لابن عباس - ﵄ -.\n(٢) رواه الطبري في لأجامع البيان\" ١٥/ ٢٨٥.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٩٠، وقد ذكره ولم ينسبه لأحد، ونسب قول أبي لابن عباس - ﵄ -، كما فعل القرطبي، وسبق ذكره، وكما فعل الخازن في \"لباب التأويل\" ٣/ ١٧٢. \"زاد المسير\" لابن الجوزي ٥/ ١٢٠ ونسب القول لهما. وأما قول ابن عباس هذا قال عنه ابن الجوزي: ذكره ابن الأنباري، ولم ينسبه له. وانظر: \"إيجاز البيان\" للنيسابوري ٢/ ١٦.","vol":"17","page":207},{"text":"﴿وَلَا تُرْهِقْنِي﴾ تعجلني (١).\nوقيل: تغشني (٢)، ﴿مِنْ أَمْرِي عُسْرًا﴾ يقول لا تطيق عليّ في أمري (٣) وصحبتي إياك.\n\n<span data-type=\"title\" id=toc-2594>٧٤ </span>- ﴿فَانْطَلَقَا حَتَّى إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ﴾\nقال سعيد بن جبير: وجد الخضر ﵇ غلمانًا يلعبون، فأخذ غلامًا ظريفًا وضيء الوجه فأضجعه ثم ذبحه بالسكين (٤).\n_________\n(١) هو قول الفراء في \"معاني القرآن\" ٢/ ١٥٥.\nانظر: \"زاد المسير\" لابن الجوزي ٥/ ١٢٠.\n(٢) هو قول الطبري في \"جامع البيان\" ١٥/ ٢٨٥ ومقاتل في \"تفسيره\" ٢/ ٥٩٦ وأبي عبيدة في \"مجاز القرآن\" ١/ ٤١٠، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٧٠)، والزجاج في \"معاني القرآن\" ٣/ ٣٠٢ والزمخشري في \"الكشاف\" ٢/ ٣٩٧.\n(٣) في (ز) وتفسير الطبري: لا تضيق عليّ أمري.\n(٤) روى البخاري في كتاب التفسير باب ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهمَا نِسَيَا حُوْتَهُمَا﴾ (٤٧٢٦) طرفًا منه ضمن حديث الخضر وهو قوله: \"وجد غلمانا يلعبون، فأخذ غلاما كافرا ظريفا فأضجعه ثم ذبحه بالسكين\" .. وأما قوله: \"وضيء الوجه\" فوردت عند عبد بن حميد من طريق ابن جريج إلى سعيد بن جبير، كرواية المصنف هنا وذكرها ابن حجر في \"فتح الباري\" ٨/ ٤١٩.\nوأما سائر الروايات ففيها: \"فإذا غلام يلعب مع الغلمان .. \" دون ذكر صفته، كما في \"صحيح البخاري\" كتاب العلم، باب: ما يستحب للعالم إذا سئل: أي الناس أعلم؟ فيكل العلم إلى الله (١٢٢) كتاب التفسير، باب قوله تعالى: ﴿قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ﴾ (٤٧٢٧) ومسلم كتاب الفضائل، باب: من فضائل الخضر -﵇- (٢٣٨٠). وسوف يأتي مزيد من التفصيل عن كيفية قتله، وأنه وردت عدة كيفيات غير ما ذكر هنا، من أنَّه أضجعه وذبحه بالسكين.","vol":"17","page":208},{"text":"وقال ابن عباس - ﵄ -: كان غلامًا لم يبلغ الحنث (١).\nوقال الضحاك: كان غلامًا يعمل بالفساد، وتأذى منه أبواه (٢) كان اسمه خوش نوذ (٣).\nوقال شعيب الجبائي: كان اسمه جيسون (٤) (٥).\n_________\n(١) \"معالم التنزيل\"، للبغوي ٥/ ١٩١، \"الوسيط\" للواحدي ٣/ ١٥٩ \"لباب التأويل\" للخازن ٣/ ١٧٣.\nوكونه كان غلاما لم يبلغ، هو قول ابن عباس، ومجاهد، والأكثرون كما ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٢٥ \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١، وفي البخاري، كتاب التفسير باب ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾ (٤٧٢٦): (... نفسًا زكية بغير نفس لم تعمل بالحنث ...).\nوقال آخرون، وحكي عن ابن عباس: أنَّه كان بالغا، وهو قول ابن الكلبي، وسعيد بن عبد العزيز، واحتج بأن غير البالغ لم يجر عليه القلم، فلا يستحق القتل، وأن الرجل قد يسمى غلامًا، كقول ليلى الأخيلية تمدح الحجاج:\nشفاها من الداء العضال الَّذي بها ... غلام إذا هز القناة سقاها\nوانظر \"زاد المسير\" لابن الجوزي ٥/ ١٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١، \"الدر المنثور\" للسيوطي ٤/ ٤٢٨ - ٤٢٩، \"ديوان ليلى\" (ص ١٢١)، \"الدر المصون\" للسمين الحلبي ٧/ ٥٢٩.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٩١، \"لباب التأويل\" للخازن ٣/ ١٧٣.\n(٣) جاء في \"فتح الباري\" لابن حجر ٨/ ٤٥: وفي \"تفسير الضحاك بن مزاحم\" اسمه حشرد.\n(٤) في (ز) خيسور، وفي الطبري: جيسور.\n(٥) رواه الطبري في \"جامع البيان\" ١٥/ ٢٨٦ لكن بالراء: جيسور وهكذا ضبطها ابن حجر في \"فتح الباري\" ٨/ ٤٢٠، وقد روى البخاري كتاب التفسير باب ﴿فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا﴾ (٤٧٢٦) ضمن قصة موسى والخضر، عن ابن جريج وهو أحد رواة الحديث قوله: الغلام المقتول اسمه يزعمون حيسور =","vol":"17","page":209},{"text":"وقال وهب بن منبه: كان اسم أبيه ملاس، واسم أمه رحمتي (١).\nوقال الكلبي: كان فتى يقطع الطريق، ويأخذ المتاع، ويلجأ إلى أبويه فيحلفان دونه (٢).\nفأخذه الخضر فصرعه ثم نزع رأسه عن جسده، فقتله.\nوقال قوم: رفسه برجله فقتله.\nوقال آخرون: ضرب رأسه بالجدار فقتله (٣).\n_________\n= وضبطه ابن حجر بالحاء والنون والراء حنسور وذكر أن الرواة اختلفوا في ضبطه من حيسور إلى جيسور وحيسون وحنسور.\nوذكر أنَّه في \"جامع البيان\" للطبري حنسور بالحاء والنون بعدها، ولكن الَّذي في مطبوعه: جيسور بالجيم والياء، وفي \"معالم التنزيل\" للبغوي ٥/ ١٩١ حيسور بالحاء.\n(١) \"فتح الباري\" لابن حجر ٨/ ٤٢١ وعزاه لكتاب \"المبتدأ\" لوهب بن منبه لكن قال في اسم أمه رحما وفي \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١: سلاس ورحمتى.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٥/ ١٩١ إلى قوله: إلى أبويه.\nوذكر الخازن في \"لباب التأويل\" ٣/ ١٧٢ ولم يعزه لأحد.\n(٣) الَّذي ورد في \"صحيح البخاري\" أنَّه أضجعه ثم ذبحه بالسكين، كما مر، وورد في \"صحيح البخاري\" كتاب التفسير، باب ﴿وَإِذْ قَالَ مُوسَى لِفَتَاهُ﴾ (٤٧٢٥): فأخذ الخضر رأسه بيده فاقتلعه بيده فقتله. ولا منافاة بينهما.\nوقد وردت صفات أخرى غير ما ذكره المصنف منها أنَّه أخذ حجرًا بيده وأخذه بيده فضرب رأسه حتَّى دمغه فقتله، رواها الطبري في \"جامع البيان\" ١٥/ ٢٨٠. ومنها أنَّه كسر عنقه، ذكره في \"زاد المسير\" ٥/ ١٢٠ ونسبه لابن عباس.\nوحاول ابن حجر الجمع فقال في \"فتح الباري\" ٨/ ٤١٩ ويمكن أن يكون ضرب رأسه بالصحرة، ثم ذبحه، وقطع رأسه، وقال القرطبي في \"الجامع لأحكام =","vol":"17","page":210},{"text":"[١٧٨٦] أخبرنا عبد الله بن حامد (١)، قال: حدثنا أحمد بن عبد الله (٢) قال: حدثنا محمد بن عبد الله بن سليمان (٣) قال: حدثنا يحيى (٤) قال: حدثنا قيس (٥)، عن أبي إسحاق (٦)، عن سعيد بن جبير (٧)، عن ابن عباس، عن أبي بن كعب (٨)، - ﵄ - قال: سمعت النبي - ﷺ - يقول: \"الغلام الَّذي قتله الخضر طبع كافرًا\" (٩).\n_________\n= القرآن\" ١١/ ٢١: ولا اختلاف .. فإنه يحتمل أن يكون دفعه أولًا بالحجر، ثم أضجعه فذبحه، ثم اقتلع رأسه.\nثم قال: وحسبك بما جاء في الصحيح.\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو محمد المعقلي، يلقب بالباز الأبيض، شيخ جليل، قدوة، حافظ.\n(٣) أبو جعفر الحضرمي، ثقة، حافظ.\n(٤) هو يحيى بن عبد الحميد بن عبد الرحمن بن ميمون، أبو زكريا، الكوفي، الحماني، حافظ إلَّا أنهم اتهموه بسرقة الحديث.\n(٥) قيس بن الربيع الأسدي، أبو محمد الكوفي، صدوق تغير لما كبر وأدخل عليه ابنه ما ليس من حديثه فحدث به.\n(٦) هو أبو إسحاق السَّبيعي، ثقة، مكثر، اختلط بأخرة.\n(٧) ثقة، ثبت، فقيه.\n(٨) صحابي مشهور.\n(٩) [١٧٨٦] الحكم على الإسناد:\nفيه يحيى الحماني متهم بسرقة الحديث، وقيس بن الربيع صدوق تغير لما كبر.\nلكن الحديث صحيح، كما سيأتي في تخريجه.\nالتخريج:\nأخرجه مسلم كتاب القدر باب: معنى كل مولود يولد على الفطرة (٢٦٦١)، وله تتمة \"ولو عاش لأرهق أبويه طغيانًا وكفرًا\".\nوأخرجه أبو داود كتاب السنة، باب: في ذراري المشركين (٤٧٠٥) والترمذي =","vol":"17","page":211},{"text":"فلما قتله ﴿قَالَ﴾ موسى ﵇ ﴿أَقَتَلْتَ نَفْسًا زَكِيَّةً﴾ أي طاهرة (١).\nوقيل: مسلمة (٢).\nقال الكسائي: الزاكية والزكية لغتان مثل: القاسية والقسية (٣).\nوقال أبو عمرو (٤): الزاكية التي لم تذنب قط، والزكية التي قد\n_________\n= دون التتمة كتاب تفسير القرآن، باب: ومن سورة الكهف (٣١٥٠) وعبد الله بن أحمد في \"المسند\" ٥/ ١٢١ (٥١١٥١) والمصنف بالسند نفسه في \"عرائس المجالس\" (ص ٢٠٠).\nوأخرجه مختصرًا دون التتمة عبد الله بن أحمد في \"المسند\" ٥/ ١٢١ (٢١١٢٢) وأبو داود كتاب السنة، باب: في القدر (٤٧٠٦).\n(١) هو قول أبي عبيدة في \"مجاز القرآن\" ١/ ٤١٠، وذكره الطبري في \"جامع البيان\" ١٥/ ٢٨٦ معنى لمن قرأ زاكية، وذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٢١ ونسبه لأبي عبيدة والواحدي في \"الوسيط\" ٣/ ١٥٩.\n(٢) نسبه ابن الجوزي في \"زاد المسير\" ٥/ ١٢١ لابن عباس، وذكره ابن حجر في \"فتح الباري\" ٨/ ٤١٩ وقد ورد في حديث موسى والخضر تفسيرًا لأحد الرواة. وهناك أقوال أخرى منها: أنها التائبة، روي عن ابن عباس، وهو قول الضحاك، ومنها: البريئة، قاله الزجاج في \"معاني القرآن\" ٣/ ٣٠٣ والنحاس في \"معاني القرآن\" ٤/ ٢٧٠، ومنها: أنها التي لا ذنب لها، قاله مقاتل في \"تفسيره\" ٢/ ٥٩٦، ومنها التامة النامية، قاله قتادة، وهو قول النيسابوري في \"إيجاز البيان\" ٢/ ١٦.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٥/ ١٢١، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١، \"معالم التنزيل\" للبغوي ٥/ ١٩١ ونسبه للفراء، وهو في \"معاني القرآن\" له ٢/ ١٥٥.\n(٤) أبو عمرو، صرح البغوي في \"معالم التنزيل\" بأنه أبو عمرو بن العلاء.","vol":"17","page":212},{"text":"أذنبت ثم ثابت (١) (قرأ الكوفيون وابن عامر زكية بغير ألف مشددة الياء) (٢).\n﴿بِغَيْرِ نَفْسٍ﴾ أي من غير أن قتلت نفسا، أو وجب عليها القود ﴿لَّقَدْ جِئْتَ شَيْئًا نُّكْرًا﴾ منكرا (قرأ نافع وأبو بكر بن ذكوان بضم الكاف هنا وفي الطلاق) (٣).\nقال قتادة وابن كيسان: النكر أشد وأعظم من الإمر (٤).\n\n<span data-type=\"title\" id=toc-2595>٧٥ </span>- قوله ﷿ ﴿قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (٧٥)﴾\n\n<span data-type=\"title\" id=toc-2596>٧٦ </span>- ﴿قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا﴾\nأي بعد هذِه المرة.\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٥/ ١٢١، \"معالم التنزيل\" للبغوي ٥/ ١٩١، وذكره الخازن في \"لباب التأويل\" ٣/ ١٧٢، ولم ينسبه لأحد.\n(٢) من (ز).\nوالكوفيون هم: عاصم، وحمزة، والكسائي.\nانظر: \"السبعة\" لابن مجاهد (ص ٣٩٥)، \"التيسير\" للداني (ص ١١٨)، \"التذكرة\" لابن غلبون ٢/ ٤١٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٣.\n(٣) من (ز)، والتي في الطلاق: قوله تعالى ﴿وَعَذَّبْنَاهَا عَذَابًا نُكْرًا﴾ وانظر: \"السبعة\" (ص ٣٩٥)، \"التيسير\" للداني (ص ١١٨)، \"التذكرة\" لابن غلبون ٢/ ٤١٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٣.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ٢٨٧، عن قتادة وقال السيوطي، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٢٨: وأخرج عبد الله بن أحمد في زوائد الزهد، وابن أبي حاتم، عن قتادة قال: النكر أنكر من العجب ا. هـ هكذا ونسبه لقتادة البغوي في \"معالم التنزيل\" ٥/ ١٩١، وذكره الخازن في \"لباب التأويل\" ٣/ ١٧٢ دون نسبة.","vol":"17","page":213},{"text":"﴿فَلَا تُصَاحِبْنِي﴾ وفارقني، وروى روح وزيد عن يعقوب: (فلا تصحبني) بغير ألف من الصحبة (١)، ﴿قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا﴾ في فراقي.\n[١٧٨٧] أخبرنا عبد الله بن حامد (٢)، قال: أخبرنا مكي بن عبدان (٣)، قال: حدثنا عبد الرحمن (٤) بن بشر (٥)، قال: حدثنا حجاج بن محمد (٦)، قال: أخبرنا حمزة الزيات (٧)، عن أبي إسحاق (٨)، عن سعيد بن جبير (٩)، عن ابن عباس، عن أبي بن كعب (١٠) - ﵄ - قال: كان رسول الله - ﷺ - إذا ذكر أحدًا فدعا له بدأ\n_________\n= انظر \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٠)، \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٠.\n(١) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٢٢.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) المحدث، الثقة، المتقن.\n(٤) في الأصل: عبد الله، والتصحيح من النسختين الأخريين، ومن المصادر الأخرى.\nفقد رواه المصنف بالسند نفسه في كتاب \"العرائس\"، وقال: عبد الرحمن بن بشر.\n(٥) عبد الرحمن بن بشر بن الحكم بن حبيب، العبدي، أبو محمد النيسابوري، المحدث الحافظ، الجواد الثقة الإمام.\n(٦) حجاج بن محمد الأعور المصيصي أبو محمد، ثقة ثبت لكنه اختلط آخر عمره لما قدم بغداد قبل موته.\n(٧) حمزة بن حبيب بن عمارة الزيات، أبو عمارة التيمي، صدوق ربما وهم.\n(٨) أبو إسحاق السبيعي، ثقة، مكثر، اختلط بأخره.\n(٩) ثقة، ثبت، فقيه.\n(١٠) صحابي مشهور.","vol":"17","page":214},{"text":"بنفسه، فقال ذات يوم: \"رحمة الله علينا وعلى أخي موسى، لو لبث مع صاحبه لأبصر الأعاجيب (١) ولكنه قال: ﴿قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا (٧٦)﴾ \" (٢) (قرأ نافع لدني بتخفيف النون، الباقون بتشديدها) (٣).\n\n<span data-type=\"title\" id=toc-2597>٧٧ </span>- ﴿فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ﴾\nقال ابن عباس - ﵄ -: أنطاكية (٤).\n_________\n(١) في (ب): العجب الأعجب، وفي (ز): العجب الأعاجب.\n(٢) [١٧٨٧] الحكم على الإسناده حسن.\nالتخريج:\nأخرج الحديث: مسلم في الفضائل باب: من فضائل الخضر -﵇- (٢٣٨٠/ ١٧٢) بلفظ: \" .. لولا أنَّه عجّل لرأى العجب ولكنه أخذته من صاحبه ذمامة\"، ضمن حديث أُبيّ الطويل.\nومن طريقه البغوي في \"معالم التنزيل\" ٥/ ١٩٢.\nورواه النسائي في \"السنن الكبرى\" كتاب التفسير ٦/ ٣٩١ (١١٣١٠) بنفس لفظ المصنف إلَّا أنَّه قال: \"لأبصر العجب العاجب\" ورواه المصنف في \"عرائس المجالس\"، (ص ٢٠٠) وفيه: \"لأبصر العجب العجاب\".\nورواه أحمد في \"المسند\" ٥/ ١٢١ (٢١١٢٦) من طريق حمزة به، ورواه الطبري في \"جامع البيان\" ١٥/ ٢٨٨، كلهم من طريق أبي إسحاق السبيعي به.\n(٣) من (ز).\nوانظر: \"السبعة\" لابن مجاهد (ص ٣٩٦)، \"التيسير\" للداني (ص ١١٨)، \"التذكرة! لابن غلبون ٢/ ٤١٧.\n(٤) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٩.\nوذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٢٢، والبغوي في \"معالم التنزيل\" ٥/ ١٩٢، والواحدي في \"الوسيط\" ٣/ ١٦٠، والخازن في \"لباب التأويل\" =","vol":"17","page":215},{"text":"وقال محمد بن سيرين: الأبُلَّة (١)\nوهي أبعد أرض الله من السماء (٢) ﴿اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا﴾ أي ينزلوهما منزلة الأضياف.\n_________\n= ٣/ ١٧٣، والمصنف في \"العرائس\" (ص ٢٠٠)، والنحاس في \"معاني القرآن\" ٤/ ٢٧٢ وذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٤ ولم ينسبه لأحد.\n* وأنطاكية: بلد في ثغور الشام، وصفها ياقوت بالخيرات والآثار وأنها قصبة العواصم من: الثغور الشامية ا. هـ. \"معجم البلدان\" ١/ ٢٦٦ وهي الآن في تركيا.\n(١) في (ب) اليلة.\n(٢) رواه الطبري في \"جامع البيان\" ١٥/ ٢٨٨ لكن في مطبوعة التفسير الأيلة، بالياء، ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٩، ونسبه له: البغوي في \"معالم التنزيل\" ٥/ ١٩٢، وابن الجوزي في \"زاد المسير\" ٥/ ١٢٢، والواحدي في \"الوسيط\" ٣/ ١٦٠، والمصنف في \"عرائس المجالس\" (ص ٢٠٠). ونسبه له ولقتادة القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٤.\nوذكره بلا نسبة: الخازن في \"لباب التأويل\" ٢٣/ ١٧٣.\nوقيل فيها أيضًا، مما لم يورده المصنف:\n١ - أنها أبرقة، هكذا، روي عن ابن عباس، كما في \"تفسير ابن أبي حاتم\" ٧/ ٢٣٧٩.\n٢ - أنها باجروان، وهو قول السدي، ومقاتل كما في \"تفسيره\" ٢/ ٥٩٧.\n٣ - أنها بلدة بالأندلس، روى عن أبي هريرة، كما في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٤.\n٤ - أنها قرية من قرى الروم يقال لها ناصرة، ذكره المصنف في \"عرائس المجالس\" (ص ٢٠٠) ونسبه له القرطبي.\nوقال ابن حجر ﵀ في \"فتح الباري\" ٨/ ٤٢٠ .. وشدة المباينة في ذلك، تقتضي أن لا يوثق بشيء من ذلك ا. هـ.\n* والأُبُلَّة: بضم أوله وثانيه وفتح اللام وتشديدها وهي بلدة على شاطئ دجلة البصرة وهي أقدم من البصرة، انظر: \"معجم البلدان\" لياقوت ١/ ٧٦.","vol":"17","page":216},{"text":"وقرأ أبو رجاء العطاردي: أن (يُضِيْفُوهُمَا) مخففة من أضاف يضيف (١).\nوذلك أنهما استطعما (٢) فلم يطعموهما، واستضافاهم فلم يضيفوهما.\n[١٧٨٨] أخبرنا عبد الله بن حامد (٣) قال: أخبرنا أحمد بن عبد الله (٤)، قال: حدثنا محمد بن عبد الله بن سليمان (٥)، قال: حدثنا يحيى الحماني (٦)، قال: حدثنا قيس (٧)، عن أبي إسحاق (٨)، عن سعيد بن جبير (٩)، عن ابن عباس، عن أُبيّ بن كعب (١٠) - ﵃ -،\n_________\n(١) نسبها له ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٨٤).\nونسبها لابن الزبير، وأبي رزين، وسعيد بن جبير.\nوهي قراءة المفضل عن عاصم، وأبي الجوزاء، وابن محيصن، والمطوعي، انظر: \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٢٢، \"التذكرة\" لابن غلبون ٢/ ٤١٧، \"زاد المسير\" لابن الجوزي ٥/ ١٢٢.\n(٢) في غير الأصل استطعماهم.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) أبو محمد المعقلي، يلقب بالباز الأبيض، شيخ، جليل، حافظ.\n(٥) أبو جعفر الحضرمي، ثقة، حافظ.\n(٦) يحيى بن عبد الحميد بن عبد الرحمن، حافظ إلَّا أنهم اتهموه بسرقة الحديث.\n(٧) قيس بن الربيع الأسدي، صدوق تغير لما كبر وأدخل عليه ابنه ما ليس من حديثه فحدث به.\n(٨) أبو إسحاق السبيعي، ثقة، مكثر، عابد، اختلط بأخرة.\n(٩) ثقة، ثبت، فقيه.\n(١٠) صحابي مشهور.","vol":"17","page":217},{"text":"أنَّه سمع النبي - ﷺ - يقول: ﴿فَأَبَوْا أَنْ يُضَيِّفُوهُمَا﴾ قال: كانوا أهل قرية لئام\" (١).\nوقال قتادة في هذِه الآية: شر القرى التي لا تضيف الضيف ولا تعرف لابن السبيل حقه (٢).\n﴿فَوَجَدَا فِيهَا﴾ أي في القرية ﴿جِدَارًا﴾.\nقال وهب: كان جدارًا طوله في السماء مائة ذراع (٣).\n_________\n(١) [١٧٨٨] الحكم على الإسناد:\nفيه يحيى الحماني متهم بسرقة الحديث، وقيس بن الربيع صدوق تغير لما كبر، لكن الحديث صحيح.\nالتخريج:\nأخرجه الإمام مسلم كتاب الفضائل، باب: من فضائل الخضر -﵇- (١٧٢٠/ ٢٣٨) بلفظ حتَّى إذا أتيا أهل قرية لئاما، فطافا في المجالس فاستطعما أهلها، فأبوا أن يضيفوهما ..\nوأما اللفظ الَّذي أورده المصنف فقد رواه الديلمي عن أُبيّ، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٢٩.\n(٢) ذكره المصنف في \"عرائس المجالس\" (ص ٢٠٠)، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٥، وذكره إلى قوله: الضيف البغوي في \"معالم التنزيل\" ٥/ ١٩٣، والخازن في \"لباب التأويل\" ٣/ ١٧٣.\n(٣) ذكره الزمخشري في \"الكشاف\" ٢/ ٣٩٩ دون أن ينسبه لأحد.\nوفي \"عرائس المجالس\" للمصنف (ص ٢٠٠): وفي بعض الأخبار: إن سمك ذلك الحائط كان ثلاثين ذراعًا، بذراع ذلك القرن وكان طوله على وجه الأرض خمسمائة ذراع، وعرضه خمسون ذراع.\nونقله عنه القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٧ وابن حجر في \"فتح الباري\" ٨/ ٤٢٠. =","vol":"17","page":218},{"text":"﴿يُرِيدُ﴾ هذا من مجاز (١) العرب؛ لأن الجدار لا إرادة له وإنما معناه قرب ودنا (٢)، ومن ذلك قول الله تعالى: ﴿تَكَادُ الْسَّمَوَاتُ يَتَفَطَّرْنَ مِنْهُ﴾ (٣).\nقال ذو الرمة (٤):\nقَد بادَ أو قَد (٥) هَمَّ بالبُيُودِ (٦).\nوقال آخر (٧):\n_________\n= قال: وذكر الثعلبي أن عرض ذلك الجدار كان خمسين ذراعا في مائة ذراع بذراعهم.\n(١) في غير الأصل: كلام.\n(٢) انظر: \"جامع البيان\" للطبري ١٥/ ٢٨٩، \"معالم التنزيل\" للبغوي ٥/ ١٩٣، \"معاني القرآن\" للنحاس ٤/ ٢٧٣، \"الدر المصون\" للسمين الحلبي ٧/ ٥٣٣ - ٥٣٤، \"الوسيط\" للواحدي ٣/ ١٦٠، \"لباب التأويل\" للخازن ٣/ ١٧٣.\n(٣) مريم: ٩٠.\n(٤) ذو الرمة: غيلان بن عقبة بن بهيش بن مسعود العدوي، من بني عدي بن عبد مناة بن اد، أبو الحارث، والرمة الحبل البالي، نسب إليه لشعر قاله، وهو من فحول الشعراء، عده ابن سلام في الطبقة الثانية من الإسلاميين، توفي سنة ١١٧ هـ وله أربعون سنة.\n\"طبقات فحول الشعراء\" لابن سلام ٢/ ٥٣٤، \"الشعر والشعراء\" لابن قتيبة (ص ٣٥٠) \"الاشتقاق\" لابن دريد (ص ١٨٨)، \"وفيات الأعيان\" لابن خلكان ٤/ ١١، \"الجليس الصالح\" الكافي\" لأبي الفرج النهرواني ٢/ ١٨٩.\n(٥) في الأصل، و(ز) دون همزة، وهو خطأ.\n(٦) الَّذي في \"ديوانه\" ١/ ٣٤٤: من عَطَني قد همَّ بالبيود.\n(٧) هو الراعي النميري: عبيد بن حصين بن جندل، النميري، العامري، وقيل اسمه حصين بن معاوية، والأول أرجح. =","vol":"17","page":219},{"text":"في مَهْمهٍ قَلِقَت بهِ هاماتُها ... قَلقَ الفُؤوسِ إذا أردنَ نُصُولًا (١)\nوقال بعضهم (٢): أراد صاحبه لأن هذِه الحالة إذا كانت من ربه فهو إرادته، كقول الله تعالى: ﴿وَلَمَّا سَكَتَ عَن مُوسَى الْغَضَبُ﴾ (٣) وإنما يسكت صاحبه، وقال: ﴿فَإِذَا عَزَمَ الأَمْرُ﴾ (٤) وإنما يعزم أهله.\nوقال الحازمي (٥) (٦):\n_________\n= أبو جندل، يلقب براعي الإبل، وبالراعي، ولذلك لكثرة وصفه لها في شعره أو لبيت شعر قاله في وصفها.\nوكان أحد شعراء العصر الأموي الكبار، وكان أبوه من سادة بني نمير وقد تهاجى النميري وجرير، لكون الراعي انتصر للفرزدق، توفي الراعي سنة ٩٠ هـ وكان ذو الرمة راوية شعره.\n\"الشعر والشعراء\" لابن قتيبة (ص ٢٦٥)، \"الاشتقاق\" لابن دريد (ص ٢٩٥)، ومقدمة ديوانه (ط -ع)، \"الأعلام\" للزركلي ٤/ ١٨٨.\n(١) البيت في \"ديوان النميري\"، والمهمه المفازة الطويلة.\n(٢) هو أبو عبيدة، قاله في \"مجاز القرآن\" ١/ ٤١٠. وذكره الطبري في \"جامع البيان\" ١٥/ ٢٨٩ - ٢٩٠.\n(٣) الأعراف: ١٥٤.\n(٤) محمد: ٢١.\n(٥) في غير الأصل: الحارثي.\n(٦) لم أجد البيت منسوبًا في المصادر التي رجعت إليها، إلَّا في \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٠ فقد قال: قال الحارثي، وهو موافق لما في النسختين غير الأصل، ولم أتبين من هو الحازمي أو الحارثي هذا والبيت فيه ذكر أبي براء العامري، وبنو عامر كانوا مجاورين لبني الحارث بن كعب وبينهم أيام ودماء، فلعل قائل البيت من بني الحارث بن كعب.","vol":"17","page":220},{"text":"يُريدُ الرمحُ صدرَ أبي براءٍ ... ويرغبُ عن دماءِ أبي عَقيلِ (١)\nوقال آخر (٢):\nإنّ دَهْرًا يَلُمُّ (٣) شَملَ سُليمى ... لزمانٌ يهمُّ بالإحسانِ (٤)\n_________\n(١) البيت في \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٠، \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٣٣)، \"جامع البيان\" للطبري ١٥/ ٢٨٩، \"الكشاف\" للزمخشري ٢/ ٣٩٨، \"المحرر الوجيز\" لابن عطية ٣/ ٥٣٣، \"لسان العرب\" لابن منظور ٣/ ١٨٩، \"معاني القرآن\" للزجاج ٣/ ٣٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦، \"معاني القرآن\" للنحاس ٤/ ٢٧٣، \"زاد المسير\" لابن الجوزي ٥/ ١٢٣، وفي كل هذِه المصادر: عن دماء بني عقيل.\n(٢) نسبه لحسان: الزمخشري في \"الكشاف\" ٢/ ٣٩٨، وفي \"أساس البلاغة\" مادة (ص ٥٦٩) الفف)، وبلا نسبة في بقية المصادر وليس هو في ديوان حسان.\nوحسان هو ابن ثابت الأنصاري، شاعر رسول الله - ﷺ -، عاش مائة وعشرين سنة ستين منها في الجاهلية، واختلف في سنة وفاته فقيل ٤٠ ص وقيل ٥٠ هـ وقيل غير ذلك.\n\"الإصابة\" لابن حجر ١/ ٣٢٥، \"الشعر والشعراء\" لابن قتيبة (ص ١٨١).\n(٣) في (ب): لف، وفي (ز): يلف.\n(٤) وردت للبيت رواية أخرى هي: إن دهرًا يلف حبلي بجمل ورواية أخرى هي: إن دهرًا يلف شملي بجمل.\nوالبيت في: \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٣٣)، \"الكشاف\" للزمخشري ٢/ ٣٩٨، \"لسان العرب\" لابن منظور ٤/ ٢٩٣ (دهر)، \"زاد المسير\" لابن الجوزي ٥/ ١٢٣، \"جامع البيان\" للطبري ١٥/ ٢٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦ بالروايتين اللتين ذكرتهما، ولم يذكرهما أحد برواية المصنف.","vol":"17","page":221},{"text":"﴿أَنْ يَنْقَضَّ﴾ أي يسقط وينهدم (١)، ومنه انقضاض الكواكب، وهو سقوطها وزوالها عن مكانها.\nوقرأ يحيى بن يعمر (٢): (يريد أن ينقاص) (٣)\nأي ينقلع وينصدع (٤).\nيقال: انقاصت السن إذا تصدعت من أصلها.\nوقال بعض الكوفيين (٥): الانقياص الشق طولًا، يقال انقاص\n_________\n(١) هذا تفسير أبي عبيدة كما في \"مجاز القرآن\" ١/ ٤١١، وابن قتيبة كما في \"تفسير غريب القرآن\" (ص ٢٧٠) وانظر: \"جامع البيان\" للطبري ١٥/ ٢٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٥.\n(٢) يحيى بن يعمر، أبو سليمان العدواني، البصري، التابعي، أخذ القراءة عرضا على ابن عمر وابن عباس، قرأ عليه: أبو عمرو بن العلاء، وأخرج حديثه الجماعة وولي قضاء خرسان لقتيبة بن مسلم، وكان من فصحاء زمانه وأعلمهم باللغة، مع الورع الشديد، مات قبل المائة وقيل بعدها.\n\"معرفة القراء\" للذهبي ١/ ٦٧، \"غاية النهاية\" لابن الجزري ٢/ ٣٨١، \"تهذيب الكمال\" للمزي ٨/ ١٠٧، \"تقريب التهذيب\" لابن حجر (ص ١٠٧٠).\n(٣) ذكر هذِه القراءة عن يحيى الطبري في \"جامع البيان\" ١٥/ ٢٨٨، ذكرها الزمخشري في \"الكشاف\" ٢/ ٣٩٩، ولم ينسبها لأحد، وذكرها ابن جني في \"المحتسب\" ٢/ ٣٠ وعزاها ليحيى ٢/ ٣١، ونصا على أنها بالصاد المهملة ينقاص، وكذا نص على ذلك ابن حجر في \"فتح الباري\" ٨/ ٤٢٤ وذكر ابن خالويه، كما في \"مختصر في شواذ القرآن\" (ص ٨٤) أنَّه قرئ بهما، أي بالصاد والضاد وفي \"معاني القرآن\" للفراء ٢/ ١٥٦، \"مجاز القرآن\" لأبي عبيدة ١/ ٤١١ (ينقاض) بالمعجمة.\n(٤) \"مجاز القرآن\" لأبي عبيدة ١/ ٤١١.\n(٥) هو الفراء يحيى بن زياد الكوفي في كتابه \"معاني القرآن\" ٢/ ١٥٦. =","vol":"17","page":222},{"text":"الحائط والسن، وطي البئر، إذا انشقت طولًا (١).\n﴿فَأَقَامَهُ﴾ أي سواه.\nقال ابن عباس - ﵄ -: هدمه ثم قعد يبنيه (٢).\nوقال سعيد بن جبير: مسح الجدار ورفعه (٣) بيده فاستقام (٤)\n_________\n= وذكر بعضه أبو عبيدة معمر بن المثنى البصري في \"مجاز القرآن\" ١/ ٤١١، وانظر أيضًا\" معاني القرآن\" للزجاج ٣/ ٣٠٦.\n(١) في النسخ أن ينقاض وما بعدها بالضاد المعجمة. لكن في المصادر الأخرى نُصَّ على أنها بالمهملة لذا جعلتها وما بعدها بالصاد المهملة.\n(٢) رواه الطبري في \"جامع البيان\" ١٥/ ٢٩٠.\nوروى مثله عن أبي بن كعب مرفوعًا، وابن الأنباري في المصاحف كما في \"الدر المنثور\" للسيوطي ٤/ ٤٢٩، وانظر: \"معالم التنزيل\" للبغوي ٥/ ١٩٣، \"لباب التأويل\" للخازن ٣/ ١٧٣.\n(٣) في (ب) ودفعه.\n(٤) رواه الطبري في \"جامع البيان\" ١٥/ ٢٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٩، كلاهما دون قوله: مسح، بل بلفظ: رفع الجدار بيده فاستقام.\nوفي البخاري كتاب التفسير، باب ﴿فَلَمَّا بَلَغَا تَجْمَعَ بَيْنِهِمَا نَسَيَا حُوتَهُمَا﴾ (٤٧٢٦): قال سعيد بيده هكذا ورفع يده فاستقام، قال يعلى: حسبت أن سعيدًا قال: فمسحه بيده فاستقام.\nوفي موضع آخر: كتاب العلم، باب: ما يستحب للعالم إذا سئل .. (١٢٢): قال الخضر بيده فأقامه.\nوفي موضع آخر: كتاب في الاستقراض، باب: لصاحب الحق مقال (٢٤٠١) أومأ بيده هكذا، وأشار سفيان كأنه يمسح شيئًا إلى فوق.\nوالذي في \"صحيح مسلم\" كتاب الفضائل، باب: من فضائل الخضر -﵇- =","vol":"17","page":223},{"text":"فـ ﴿قَالَ﴾ له موسى ﴿لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا﴾ قرأ أبو عمرو وابن كثير (١): (لَتَخِذْتَ)، خفيفة (٢)، وهما لغتان مثل قولك: اتَّبع وتَبعَ، واتَّقَى، تَقِي.\nقال الشاعر (٣):\nوقد تَخِذَتْ رجلي إلى جنبِ غَرْزِها ... نسِيفًا كأُفْحُوصِ القَطاةِ المُطوَّقِ (٤)\nوقوله ﴿عَلَيْهِ﴾ على إصلاحه وإقامته، ﴿أَجْرًا﴾ جعلا وأجرة (٥).\n_________\n= (٢٣٨٠): قال الخضر بيده هكذا.\n(١) من (ز).\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٣٩٦)، \"التيسير\" للداني (ص ١١٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٤ \"التذكرة\" لابن غلبون ٢/ ٤١٧ - ٤١٨. وهي قراءة يعقوب أيضًا.\n(٣) نسبه أكثر من ذكره إلى الممزق العبدي، وهو: شاس بن نهار وسمي الممزق لبيت قاله، وهو جاهلي قديم.\nانظر: \"الشعر والشعراء\" لابن قتيبة (ص ٢٥٢)، \"الاشتقاق\" لابن دريد (ص ٣٣٠)، \"معجم الشعراء\" للمرزباني (ص ١٨٥).\nونسبه ابن منظور مرة في \"لسان العرب\" ١/ ٣٥٢ (حدب) للمثقب العبدي.\nولعله خطأ فإن ابن منظور نسبه للمزق في \"لسان العرب\" في ٧/ ٦٣ وفي ٩/ ٣٢٩ وفي ١٠/ ٢٢٣.\n(٤) البيت في \"لسان العرب\" لابن منظور في عدة مواضع منها ٧/ ٦٣، وفي \"جامع البيان\" للطبري ١٥/ ٢٩١، بلا نسبة، \"مجاز القرآن\" لأبي عبيدة ١/ ٤١١. وفي \"الأشباه والنظائر\" للسيوطي ١/ ٢٦٠، \"تذكرة النحاة\" (ص ١٤٦).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٥/ ١٩٣، والزمخشري في \"الكشاف\" ٢/ ٣٩٩، والخازن في \"لباب التأويل\" ٣/ ١٧٣.","vol":"17","page":224},{"text":"وقيل: قرى وضيافة (١)\n\n<span data-type=\"title\" id=toc-2598>٧٨ </span>- فـ ﴿قَالَ﴾\nالخضر ﵇ ﴿هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ﴾.\nوقرأ لاحق بن حميد: (فراق بيني وبينك) بالتنوين (٢).\n﴿سَأُنَبِّئُكَ﴾ سوف أخبرك (٣) ﴿بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا﴾.\n* * *\n_________\n(١) هو قول الفراء في \"معاني القرآن\" ٢/ ١٥٦ قال: لو شئت لم تقمه حتَّى يقرونا فهو الأجر. وقريب منه: ما في \"المحرر الوجيز\" لابن عطية ٣/ ٥٣٤ قال: أي: طعامًا تأكله.\n(٢) نسبها ابن الجوزي في \"زاد المسير\" ٥/ ١٢٤ إلى أبي رزين، وابن السميفع وأبي العالية، وابن أبي عبلة.\nوإلى ابن أبي عبلة فقط، الزمخشري في \"الكشاف\" ٢/ ٣٩٩، والسمين الحلبي في \"الدر المصون\" ٧/ ٥٣٦ ولم أجد من نسب هذِه القراءة للاحق بن حميد، ﵀.\n(٣) ساقطة من الأصل.","vol":"17","page":225},{"text":"<span data-type=\"title\" id=toc-2599>٧٩ </span>- قوله ﷿ ﴿أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ﴾\nقال وهب (١): كانت لعشرة إخوة خمسة منهم زمنى (٢)، وخمسة يعملون في البحر (٣).\nوفي قوله تعالى ﴿لِمَسَاكِينَ﴾ دليل على أن المسكين وإن كان يملك شيئًا، فلا يزول عنه اسم المسكنة، إذا كانت به حاجة إلى ما هو زيادة على ملكه، ويجوز له أخذ الزكاة (٤).\n[١٧٨٩] وأخبرنا أبو بكر عبد الرحمن بن عبد الله بن علي\n_________\n(١) في غير الأصل: كعب.\n(٢) الزمني: جمع زَمِن، وهو الَّذي به عاهة، \"لسان العرب\" لابن منظور ١٣/ ١٩٩ (زمن).\n(٣) نسبه البغوي في \"معالم التنزيل\" ٥/ ١٩٤ لكعب. وكذلك القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٤ وابن الجوزي في \"زاد المسير\" ٥/ ١٢٤، وذكره الخازن في \"لباب التأويل\" ٣/ ١٧٣ دون نسبة، وابن عطية في \"المحرر الوجيز\" ٣/ ٥٣٤ - ٥٣٥ دون نسبة أيضًا، وكذلك ذكره الزمخشري في \"الكشاف\" ٢/ ٣٩٩.\n(٤) استدل بهذِه الآية على الفرق بين الفقير والمسكين، واختلفوا في أيهما أحسن حالًا من الآخر والذي استدلوا بهذِه الآية جعلوا المسكين أحسن حالًا.\nقال القرطبي: ولا حجة في قول من احتج بقوله تعالى ﴿أَمَّا الْسَّفِينَةُ﴾ لأنه يحتمل أن تكون مستأجرة لهم.\nثم قال: ويجوز أن يسموا مساكين على جهة الرحمة والاستعطاف كما يقال لمن يمتحن بنكبة أو دفع إلى بلية: مسكين، انظر: \"الجامع لأحكام القرآن\" للقرطبي ٨/ ١٦٨ - ١٧٠ في تفسير سورة التوبة.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٩٤، \"لباب التأويل\" للخازن ٣/ ١٧٣.","vol":"17","page":226},{"text":"الحمشاذي (١)، قال: أخبرنا أحمد بن الحسين بن علي الرازي (٢)، قال: حدثنا أبو الحسن أحمد بن زكريا بن يحيى المقدسي (٣)، قال: حدثنا: إبراهيم بن عبد الله الصنعاني (٤)، قال: حدثنا إبراهيم ابن الحكم (٥)،\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو زرعة، الرازي الصغير، حافظ، صدوق.\n(٣) أحمد بن زكريا بن يحيى بن يعقوب، أبو الحسن المقدسي سمع: أحمد بن شيبان الرملي، ومحمد بن حماد الطبراني، وعنه: أبو الحسين ابن جميع، وتمام الرازي، وأبو عبد الله بن مندة. ذكره الذهبي في \"تاريخ الإسلام\" فيمن توفي قريبًا من سنة (٣٥٠ هـ). ولم يذكر فيه شيئًا.\n\"تاريخ الإسلام\" (٢٥/ ٤٥٧).\n(٤) إبراهيم بن عبد الله بن همام الصنعاني، ابن أخي الإمام عبد الرزاق، قال الدارقطني: كذاب ووصف ابن عدي أحاديثه بالمناكير، ووصفه الذهبي بالوضع، وساق له أحاديث، وقال: فهذِه الأشياء من وضع هذا المدبّر ا. هـ، روى عن عمه عبد الرزاق، وأبي عبيدة الحداد وعنه: أبو قتيبة العسقلاني، ومحمد بن أيوب مشكاب.\n\"ميزان الاعتدال\" للذهبي ١/ ٤٢، \"لسان الميزان\" لابن حجر ١/ ٧٣، \"الكامل\" لابن عدي ١/ ٢٧٣.\n(٥) إبراهيم بن الحكم بن أبان، أبو إسحاق العدني، روى عن أبيه الحكم بن أبان، وعنه: إسحاق بن راهويه، وأبو الأزهر النيسابوري قال البخاري: سكتوا عنه، وقال يحيى بن معين: ليس بشيء، ليس بثقة ولم يحمده أحمد، وقال الأزدي: متروك، وقال النسائي: ليس بثقة وضعفه غير واحد، قال الذهبي: تركوه وقلَّ من مشّاه. أخرج له ابن ماجة في التفسير، ومن بلائه أنَّه يصل المراسيل.\n\"تهذيب الكمال\" للمزي ١/ ١٠٧، \"ميزان الاعتدال\" للذهبي ١/ ٢٧، \"تقريب التهذيب\" لابن حجر (ص ١٠٦).","vol":"17","page":227},{"text":"عن أبيه (١)، عن عكرمة (٢)، قال: قلت لابن عباس - ﵄ -، في قوله تعالى ﴿أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ﴾ كانوا مساكين والسفينة تساوي ألف دينار؟ ! فقال: إن المسكين مسكين وإن كان معه ألف دينار (٣).\n﴿فَأَرَدْتُ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُمْ مَلِكٌ﴾ يعني: أمامهم وقدامهم (٤).\n_________\n(١) الحكم بن أبان العدني، أبو عيسى العابد، روى عن سالم بن عبد الله بن عمر وشهر به حوشب، وطاووس، وعكرمة، ووهب بن منبه، وعنه: ابنه إبراهيم وإسماعيل بن علية وسفيان بن عيينة، ومعمر بن راشد، ومات قبله، وغيرهم. أخرج حديثه الأربعة، والبخاري في جزء القراءة.\nوقد وثقه: ابن معين، والنسائي، والعجلي، وقال أبو زرعة: صالح وأحمد، وسفيان، وابن المديني وغيرهم. وضعفه عبد الله بن المبارك وحده، وقال ابن حبان: وإنما وقعت المناكير من رواية ابنه إبراهيم توفي سنة ١٥٥ هـ أو ١٥٤ هـ. \"تهذيب الكمال\" للمزي ٢/ ٢٣٩، \"تقريب التهذيب\" لابن حجر (ص ٢٦١)، \"ميزان الاعتدال\" للذهبي ١/ ٥٦٩.\n(٢) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٣) [١٧٨٩] الحكم على الإسناد:\nموضوع، فيه إبراهيم الصنعاني متروك وضاع، وإبراهيم بن الحكم، ضعيف جدًّا وتركه كثيرون.\nالتخريج:\nلم أجده.\n(٤) انظر: \"جامع البيان\" للطبري ١/ ١٦، \"معالم التنزيل\" للبغوي ٥/ ١٩٤ وجعله القرطبي قول الأكثرين، كما في \"الجامع لأحكام القرآن\" ١١/ ٣٤ وانظر أيضًا: \"الوسيط\" للواحدي ٣/ ١٦٠، \"لباب التأويل\" للخازن ٣/ ١٧٣، وهو قول أبي عبيدة في \"مجاز القرآن\" ١/ ٤١٢، وابن قتيبة في \"تفسير غريب القرآن\" (٢٧٠)، =","vol":"17","page":228},{"text":"كقوله: ﴿مِنْ وَرَائِهِ جَهَنَّمُ﴾ (١) و﴿وَمِن وَرَائِهِم بَرْرَخٌ﴾ (٢) أي: أمامهم.\nوقال الشاعر (٣):\nأترجُو بَنو مروانَ سَمعي وطاعتي ... وقومي تميمٌ والفلاةُ ورائِيا (٤)\nأي: أمامي.\nوقيل: ورائهم: خلفهم، فكان رجوعهم في طريقهم عليه، ولم يكونوا يعلمون بخبره، فأعلم الله ﷿ الخضر ﵇\n_________\n= وفي \"تأويل مشكل القرآن\" (١٤٥) وجعل (وراء) من الأضداد، فتأتي بمعنى: قدام وخلف.\nوانظر: \"معاني القرآن\" للفراء ٢/ ١٥٧، \"معانى القرآن\" للنحاس ٤/ ٢٧٦. \"الأضداد\" للأنباري (ص ٦٨).\nومن رجح هذا القول استدل بقراءة ابن عباس - ﵄ - (وكان أمامهم ملك) انظر: المراجع السابقة، \"الدر المنثور\" للسيوطي ٤/ ٤٣٠.\n(١) إبراهيم: ١٦.\n(٢) المؤمنون: ١٠٠.\n(٣) نسبه ابن منظور، والسمين الحلبي، لسوَّار بن المضرب السعدي التميمي، شاعر مشهور، أورد له الآمدي ترجمة مختصرة جدًا في \"المؤتلف والمختلف\" (ص ١٨٣)، وبيتًا واحدًا.\nونسبه في \"جمهرة اللغة\" لابن دريد (ص ١٣١٨) للفرزدق، وليس هو في \"ديوانه\".\n(٤) البيت في \"لسان العرب\" لابن منظور ١٥/ ٣٩٠ (ورى) \"تاج العروس\" للزبيدي ٤٥/ ١٩٣ (وري)، \"النوادر\" لأبي زيد (ص ٤٥)، \"الدر المصون\" للسمين للحلبي ٧/ ٥٣٧، منسوب فيها كلها لسوَّار وفي \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٢ \"جامع البيان\" للطبري ١/ ١٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٥، \"الأضداد\" للأنباري (ص ٦٨) بلا نسبة.","vol":"17","page":229},{"text":"بخبره (١).\n﴿يَأْخُذُ كُلَّ سَفِينَةٍ﴾ أي: كل سفينة صالحة ﴿غَصْبًا﴾ فاكتفى بدلالة الكلام عليه.\nيدل عليه: ما روى سفيان (٢)، عن عمرو بن دينار (٣)، عن ابن عباس - ﵄ - أنَّه كان يقرأ (وكان أمامهم ملك يأخذ كل سفينة صالحة غصبًا) (٤).\nفخرقتها وعبتها لئلا يتعرض له ذلك الملك وكان اسمه جلندي (٥)\n_________\n(١) ذكره عامة المفسرين، وأهل المعاني، راجع المصادر السابقة.\nوممن اختاره الزجاج في \"معاني القرآن\" ٣/ ٣٠٥ وما أورده المصنف هنا، هو نص كلام الزجاج.\nواختاره ابن عطية في \"المحرر الوجيز\" ٣/ ٥٣٥، وابن عرفة، كما في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٥.\n(٢) ابن عيينة، ثقة حافظ فقيه إلَّا أنَّه تغير حفظه بآخره، وكان ربما دلس، وكان أثبت الناس في عمرو بن دينار.\n(٣) ثقة، ثبت.\n(٤) نسبها له الواحدي في \"الوسيط\" ٣/ ١٦١، والبغوي في \"معالم التنزيل\" ٥/ ١٩٤، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٤.\nوقد روى الطبري في \"جامع البيان\" ٢/ ١٦، هذِه القراءة عن أبي من طريق ابن عباس، - ﵃ -.\nورواها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٧٩ عن ابن عباس عن النبي - ﷺ -.\n(٥) نسبه القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٦ للسهيلي.\nوذكره البغوي في \"معالم التنزيل\" ٥/ ١٩٤، والخازن في \"لباب التأويل\" ٣/ ١٧٤ وابن حجر في \"فتح الباري\" ٨/ ٤٢٠، كلهم بلا نسبة.","vol":"17","page":230},{"text":"وكان كافرًا.\nقال محمد بن إسحاق: كان اسمه: مؤولة بن حليد الأزدي (١) (٢).\nوقال شعيب الجبّائي: اسمه هُدد بن بُرد (٣) (٤).\n\n<span data-type=\"title\" id=toc-2600>٨٠ </span>- قوله ﷿: ﴿وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا﴾\nأي: فعلمنا (٥)، وفي مصحف أُبَيّ - ﵁ - (فخاف ربك) (٦) أي:\n_________\n(١) وهو قول مقاتل في \"تفسيره\" ٢/ ٥٩٨ ونسبه له ابن حجر في \"فتح الباري\" ٨/ ٤٢٠ وفي \"معالم التنزيل\" للبغوي ٥/ ١٩٤ وفيه: متولة بن جلندي الأزدي ونسبه لابن إسحاق كالمصنف هنا.\n(٢) في (ب) مقولة بن جلند، وفي (ز) مقولة بن خليد.\n(٣) ذكره الطبري في \"جامع البيان\" ١٦/ ٢ عن ابن جريج عن وهب بن سليمان، عن شعيب.\nوذكره: البغوي في \"معالم التنزيل\" ٥/ ١٩٤، والخازن في \"لباب التأويل\" ٣/ ١٧٤ ولم ينسبه.\nوقد رواه البخاري في قصة الخضر وموسى ﵉ كتاب التفسير، باب ﴿فَلَمَّا بَلَغَا مَجْمَعَ بِيْنِهِمَا نَسَيَا حُوْتَهُمَا﴾ (٤٧٢٦) وجاء فيها: يزعمون عن غير سعيد أنَّه هدد بن برد، قال الحافظ ابن حجر: القائل ذلك هو ابن جريج.\nوذكر أن ابن خالويه عزاه في كتاب \"ليس في كلام العرب\" لمجاهد.\n(٤) في (ب) هود بن يرد.\n(٥) هو قول الطبري في \"جامع البيان\" ٢/ ١٦، وعزاه القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٦ لابن عباس وهو قول الفراء في \"معاني القرآن\" ٢/ ١٥٧.\n(٦) ذكرها الفراء في \"معاني القرآن\" ٢/ ١٥٧، والذي رواه الطبري في \"جامع البيان\" ١٦/ ٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٠: أن هذِه القراءة لابن مسعود، وذكر القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٦ أنَّه حكى عن أبي أنَّه قرأ (فعلم ربك).","vol":"17","page":231},{"text":"علم، ونظائره كثيرة (١).\nوقال قطرب: معناه فكرهنا، كما تقول: فرقت بين الرجلين خشية أن يقتتلا، وليست منك خشية ولكن كراهية أن يقتتلا (٢).\n﴿أَنْ يُرهِقَهُمَا﴾ أي يهلكهما.\nوقيل: يغشيهما (٣) (٤).\nوقال الكلبي: يكلفهما (٥) ﴿طُغيَانًا وَكُفْرًا﴾.\nوقال سعيد بن جبير: خشينا أن يحملهما حبه أن يدخلا معه في\n_________\n(١) منها قوله تعالى: ﴿إِلَّا أَنْ يَخَافَا﴾ أي يعلما ويظنا، كما في \"معاني القرآن\" للفراء ٢/ ١٥٧.\n(٢) نسبه الطبري في \"جامع البيان\" ١٦/ ٣، والنحاس في \"معاني القرآن\" ٤/ ٢٧٩ للبصريين.\nونسبه ابن الجوزي في \"زاد المسير\" ٥/ ١٢٥ للأخفش، وهو في \"معاني القرآن\" له ٢/ ٣٩٨، والزجاج وهو في \"معاني القرآن\" ٣/ ٣٠٥.\nوقطرب هو محمد بن المستنير بصري، مضت ترجمته.\n(٣) في (ب): يغشاهما.\n(٤) هو قول أبي عبيدة في \"مجاز القرآن\" ١/ ٤١٢، والطبري في \"جامع البيان\" ١٦/ ٢، ومقاتل في \"تفسيره\" ٢/ ٥٩٨.\n(٥) ونسبه له البغوي في \"معالم التنزيل\" ٥/ ١٩٤، وذكره الخازن في \"لباب التأويل\" ٣/ ١٧٤ بلا نسبة، وهو قول أبي زيد، كما في \"معاني القرآن\" للنحاس ٤/ ٢٨٥. وهو قول القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٧ وزاد: ويجشمهما.\nوهناك قول آخر، وهو: يحملهما على الرهق، وهو الجهل، قاله الزجاج: في \"معاني القرآن\" ٣/ ٣٠٥، والنحاس في \"معاني القرآن\" ٤/ ٢٧٩، وابن الجوزي في \"زاد المسير\" ٥/ ١٢٥.","vol":"17","page":232},{"text":"دينه (١).\n\n<span data-type=\"title\" id=toc-2601>٨١ </span>- ﴿فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً﴾\nصلاحًا وإسلامًا ونماءً (٢) ﴿وَأَقْرَبَ رُحْمًا﴾ هو من الرحم والقرابة.\nويقال: من الرحمة، رَحم ورُحم، للرحمة مثل: هَلك وهُلك وعَمر وعُمر (٣) (٤).\nقال العجاج:\nولم يقل رُحم من تعوّجا (٥).\nقال ابن عباس - ﵄ -: ﴿وَأَقْرَبَ رُحْمًا﴾ يعني: وأوصل للرحم وأبر بوالديه (٦).\n_________\n(١) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٠، وذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٢٥، والبغوي في \"معالم التنزيل\" ٥/ ١٩٤.\n(٢) صلاحًا قول الفراء في \"معاني القرآن\" ٢/ ١٥٧، والطبري في \"جامع البيان\" ١٦/ ٤ والبغوي في \"معالم التنزيل\" ٥/ ١٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٧.\nونسبه الواحدي في \"الوسيط\" ٣/ ١٦١ للكلبي.\nوإسلافا قول ابن جريج، رواه عنه الطبري في \"جامع البيان\" ١٦/ ٤.\nوقريب منه قول عطية دينا رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٠، ونسبه الواحدي في \"الوسيط\" ٣/ ١٦١ لقتادة، وسعيد بن جبير.\n(٣) انظر: \"معاني القرآن\" للزجاج ٣/ ٣٠٥، \"معاني القرآن\" للنحاس ٤/ ٢٨١، \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٢، \"جامع البيان\" للطبري ١٦/ ٤.\n(٤) في (ب) وعمِّ وعُمِّ، وفي (ز) وعَمرو وعُمرو، وما في الأصل موافق لما في \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٢.\n(٥) البيت في \"ديوان العجاج\" (ص ١٠).\n(٦) نسبه له الواحدي في \"الوسيط\" ٣/ ١٦١. =","vol":"17","page":233},{"text":"وقال قتادة) (١): ﴿وَأَقرَبَ رُحْمًا﴾ يعني: خيرًا (٢).\nوقال ابن جريج: يعني أرحم به منهما بالمقتول (٣).\nوقال الفراء: وأقرب أن يرحما به (٤).\nقال الكلبي: أبدلهما الله تعالى جارية فتزوجها نبي من الأنبياء فولدت له نبيًّا فهدى الله به أمة من الأمم (٥).\n[١٧٩٠] وأخبرنا عبد الله بن حامد (٦)، قال: أخبرنا حامد ابن محمد (٧)، قال: أخبرنا أبو محمد عبد الله بن يحيى بن الحارث القاضي (٨)، قال حدثنا عبد الوهاب بن فليح (٩)، قال: حدثنا عبد الله\n_________\n= ورواه الطبري في \"جامع البيان\" ١٦/ ٤ عن قتادة، ونسبه له البغوي، وفي \"معالم التنزيل\" ٥/ ١٩٥.\n(١) ما بين القوسين ساقط من (ز).\n(٢) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٤.\n(٣) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٤.\n(٤) \"معاني القرآن\" ٢/ ١٥٧.\n(٥) نسبه له البغوي في \"معالم التنزيل\" ٥/ ١٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٧، وذكره الخازن في الباب التأويل\" ٣/ ١٧٤ بلا نسبة.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) أبو علي الهروي الرفاء، ثقة، صدوق.\n(٨) لم أجد ترجمته.\n(٩) عبد الوهاب بن فليح، أبو إسحاق المكي المقرئ القرشي مولاهم قرأ على داود ابن شبل، وسمع سفيان بن عيينة، ومروان بن معاوية، وعبد الله بن ميمون وعنه: محمد الشطوي، ويحيى بن محمد بن صاعد، قال أبو حاتم: صدوق، توفي حدود ٢٥٠ هـ. =","vol":"17","page":234},{"text":"ابن ميمون القداح (١)، عن جعفر بن محمد (٢)، عن أبيه (٣) في هذِه الآية: قال: أبدلهما جارية ولدت سبعين نبيا (٤).\nوقال ابن جريج: أبدلهما بغلام مسلم (٥)، وكان المقتول كافرا، وكذلك في حرف أُبي - ﵁ - (وأما الغلام فكان كافرا وكان أبواه مؤمنين) (٦).\nقال قتادة: قد فرح به أبواه حين ولد، وحزنا عليه حين قتل، ولو بقي كان فيه هلاكهما، فرضيا بقضاء الله ﷿، فإن قضاء الله\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٧٧ \"معرفة القراء\" للذهبي ١/ ١٨٠ \"الوافي بالوفيات\" للصفدي ١٩/ ٣٢٨.\n(١) عبد الله بن ميمون بن داود القداح، القرشي، منكر الحديث متروك.\n(٢) جعفر الصادق، أبو عبد الله المدني، صدوق، فقيه، إمام.\n(٣) أبو جعفر الباقر، ثقة، فاضل.\n(٤) [١٧٩٠] الحكم على الإسناد:\nضعيف جدا، فيه القداح، متروك.\nالتخريج:\nلم أجد من رواه، لكن ذكره البغوي في \"معالم التنزيل\" ٥/ ١٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٧، ونسباه لمحمد الباقر ﵀.\nوذكره بلا نسبة: ابن حجر في \"فتح الباري\" ٨/ ٤٢١، والخازن في حلباب التأويل\" ٣/ ١٧٤.\n(٥) رواه الطبري في \"جامع البيان\" ١٦/ ٤.\nوانظر: \"زاد المسير\" لابن الجوزي ٥/ ١٢٦، \"معالم التنزيل\" للبغوي ٥/ ١٩٥.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ١/ ٣٤٣، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٣٠ عن قتادة. =","vol":"17","page":235},{"text":"للمؤمن فيما يكره خير له من قضائه فيما يحب (١).\n\n<span data-type=\"title\" id=toc-2602>٨٢ </span>- قوله -﷿-: ﴿وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ﴾\nواسمهما أصرم وصريم (٢).\n﴿وَكَانَ تَحْتَهُ كَنْزٌ لَهُمَا﴾ اختلفوا في ذلك الكنز ما هو؟\nفقال بعضهم: كانت صحفًا (٣) فيها علم مدفونة تحته.\nوهو قول سعيد بن جبير (٤).\nوقال ابن عباس - ﵄ - ما كان الكنز إلَّا علمًا (٥).\n_________\n= وهذِه القراءة مروية عن ابن عباس أيضًا رواها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٠.\n(١) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٠ عن قتادة قال: قال مطرف ابن الشخير، فهو ليس من قول قتادة، وكذا نسبه البغوي في \"معالم التنزيل\" ٥/ ١٩٥ لمطرف.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ١٩٥، \"لباب التأويل\" للخازن ٣/ ١٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٨.\n(٣) في الأصل: كان صحف.\n(٤) رواه الطبري في \"جامع البيان\" ١٦/ ٥، ونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٢٧، والبغوي في \"معالم التنزيل\" ٥/ ١٩٦.\n(٥) رواه الطبري في \"جامع البيان\" ٦/ ١٦ من طريق سعيد بن جبير عنه بهذا اللفظ، وفي ٥/ ١٦ من طريق العوفي بلفظ:\nقال: كان تحته كنز علم.\nوروى الحاكم عن ابن عباس من طريق سعيد بن جبير في \"المستدرك\" ٢/ ٤٠٠ قال: ما كان ذهبًا ولا فضة كان صحفًا علمًا.\nوقال الحاكم: صحيح الإسناد ولم يخرجاه.\nوقال الذهبي: صحيح.","vol":"17","page":236},{"text":"وقال ابن عباس (١) والحسن (٢) وجعفر بن محمد (٣): كان لوحًا (٤) من ذهب مكتوب فيه (بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، عجبت (٥) لمن يؤمن بالقدر كيف يحزن، وعجبت لمن يؤمن بالرزق كيف يتعب، وعجبت\n_________\n(١) قال ابن حجر ﵀ في \"الكاف الشاف\" (ص ١٠٤): رواه الدارقطني في \"غرائب الإمام مالك\" من طريق محمد بن صالح بن فيروز عن مالك عن نافع عن ابن عمر، قال: سئل ابن عباس عن الكنز، فذكره وقال -أي الدارقطني- هذا باطل عن مالك.\nورواه ابن عدي من رواية أبين بن سفيان، والطبراني في الدعاء من رواية رشدين ابن سعد كلاهما عن أبي حازم، عن ابن عباس، نحوه. ا. هـ.\nقلت: محمد بن صالح بن فيروز، قال عنه الذهبي في \"ميزان الاعتدال\" ٣/ ٥٨٢: ليس بثقة ثم سرد له حديثين عن مالك، وقال: فهذان حديثان موضوعان على مالك.\nوأبين بن سفيان، قال الدارقطني، كما في \"ميزان الاعتدال\" للذهبي ١/ ٧٨: ضعيف له مناكير.\nورشدين ضعيف، بل قال النسائي عنه: متروك.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٤٩، \"تقريب التهذيب\" لابن حجر (ص ٣٢٦).\nوانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٣٠٨.\nوذكره منسوبًا لابن عباس - ﵄ -: الواحدي في \"الوسيط\" ٣/ ١٦٢، وذكره بأتم مما هنا، البغوي في \"معالم التنزيل\" ٥/ ١٩٦، والخازن في \"لباب التأويل\" ٣/ ١٧٤ وذكره -غير منسوب- الزمخشري في \"الكشاف\" ٢/ ٤٠٠.\n(٢) رواه الطبري في \"جامع البيان\" ٦/ ١٦، عنه، بمثل ما أورده المصنف.\n(٣) رواه الطبري في \"جامع البيان\" ٥/ ١٦ بأخصر مما هنا.\n(٤) في الأصل و(ب): لوح.\n(٥) في (ب) في هذِه المواضع كلها: عجبٌ.","vol":"17","page":237},{"text":"لمن يؤمن بالموت كيف يفرح، وعجبت لمن يؤمن بالحساب كيف يغفل، وعجبت لمن يعرف الدنيا وتقلبها بأهلها كيف يطمئن إليها، لا إله إلَّا الله محمد رسول الله).\nوقد روي عن النبي - ﷺ - هذا القول مرفوعًا (١).\nوقال عكرمة: كان ذلك الكنز مالًا (٢).\n[١٧٩١] أخبرنا أبو بكر الحمشاذي المزكي (٣)، أخبرنا (٤) أبو الحسن أحمد بن محمد بن عبدوس (٥) الطرايفي (٦)، قال: حدثنا عثمان بن سعيد (٧)، قال: حدثنا صفوان بن صالح الدمشقي (٨)،\n_________\n(١) ذكر ابن حجر في \"الكاف الشاف\" (ص ١٠٤)، أنَّه رواه البزار، عن أبي ذر مرفوعًا، وابن مردويه، عن علي، والواحدي من رواية السدي الصغير عن أبان، عن أنس مرفوعًا، وقال ابن حجر: والسدي، وأبان متروكان ا. هـ. قلت: هو في \"كشف الأستار\" للهيثمي ٣/ ٥٧ بأخصر مما هنا وباختلاف قليل.\nورواه الواحدي في \"الوسيط\" ٣/ ١٦٢ من الطريق التي ذكرها ابن حجر.\n(٢) رواه الطبري في \"جامع البيان\" ١٦/ ٦ عنه.\nوهو قول قتادة، رواه عنه الطبري أيضًا.\nونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٢٦ وللحسن، ومضى أن الحسن قال بقول آخر.\n(٣) عبد الرحمن بن عبد الله بن علي، لم يذكر بجرح أو تعديل.\n(٤) سقطت من الأصل.\n(٥) في الأصل: عبدش، والتصحيح من النسختين الأخريين، ومصادر الترجمة.\n(٦) قال الحاكم: كان صدوقًا، ولم يزل مقبولًا في الحديث.\n(٧) أبو سعيد الدارمي، التميمي السجستاني، قال الذهبي: الإمام العلامة، الحافظ الناقد.\n(٨) أبو عبد الملك مؤذن الجامع الأموي بدمشق، ثقة، وكان يدلس تدليس التسوية.","vol":"17","page":238},{"text":"قال: حدثنا الوليد بن مسلم (١)، قال: حدثنا يزيد بن يوسف الصنعاني (٢)، عن يزيد (٣) بن يزيد (٤)، عن مكحول (٥)، عن أم\n_________\n(١) أبو العباس القرشي مولاهم، الدمشقي، ثقة حافظًا لكن رديء التدليس، فإذا قال حدثنا، فهو حجة.\n(٢) يزيد بن يوسف، الرحبي، أبو يوسف الشامي، الصنعاني، صنعاء دمشق روى عن: الأوزاعي ويحيى بن سعيد الأنصاري، ويزيد بن يزيد بن جابر وعنه: بقية ابن الوليد، وأبو مسهر والوليد بن مزيد البيروتي.\nقال ابن معين: ليس بشيء، وقال أبو داود: ضعيف، وقال النسائي: متروك الحديث وقال ابن عدي: مع ضعفه يكتب حديثه، روى له الترمذي حديثًا واحدًا وقال ابن حجر: ضعيف من التاسعة.\n\"تهذيب الكمال\" للمزي ٨/ ١٥٩، \"تقريب التهذيب\" لابن حجر (ص ١٠٨٥)، \"ميزان الاعتدال\" للذهبي ٤/ ٤٤٢، \"مختصر تاريخ دمشق\" لابن منظور ٢٨/ ٣١.\n(٣) في الأصل زيد، والتصحيح من النسختين الأخريين، ومصادر الترجمة.\n(٤) يزيد بن يزيد بن جابر، الأزدي، الشامي، الدمشقي، عالم أهل دمشق.\nروى عن: الزهري ومكحول، ووهب بن منبه.\nوعنه: سفيان الثوري وابن عيينة، والأوزاعي، وابن إسحاق وغيرهم.\nقال الذهبي: وثقه غير واحد، ولينه ابن قانع، وقال ابن حجر: ثقة فقيه.\nوأخرج حديثه: مسلم وأبو داود والترمذي وابن ماجه.\nتوفي سنة ١٣٤ هـ وقيل قبلها.\n\"تهذيب الكمال\" للمزي ٨/ ١٥٧، \"تقريب التهذيب\" لابن حجر (ص ١٠٨٤)، \"ميزان الاعتدال\" ٤/ ٤٤٢، \"مختصر تاريخ دمشق\" لابن منظور ٢٩/ ٢٨.\n(٥) مكحول بن شهراب، وقيل: دبر بن شاذل، من سبي كابل، الشامي، أبو عبد الله، الدمشقي الفقيه الإمام.\nروى عن أبي ولم يدركه، وأنس، وثوبان، وسعيد بن المسيب.\nوعنه: الحجاج بن أرطاة والزهري، وسعيد بن عبد العزيز. =","vol":"17","page":239},{"text":"الدرداء (١)، عن أبي الدرداء (٢) - ﵄ -، قال: قال رسول الله - ﷺ - في قوله: ﴿وَكَانَ تَحْتَهُ كَنْزٌ لَهُمَا﴾. قال: \"كان ذهبًا وفضة\" (٣).\n_________\n= وأخرج حديثه مسلم، والأربعة، وقال الحافظ ابن حجر ثقة فقيه كثير الإرسال مشهور، توفي سنة بضع عشرة ومائة.\n\"تهذيب الكمال\" للمزي ٧/ ٢١٦، \"سير أعلام النبلاء\" للذهبي ٥/ ١٥٥، \"تقريب التهذيب\" لابن حجر (ص ٩٦٩)، \"مختصر تاريخ دمشق\" لابن منظور ٢٥/ ٢٢٤.\n(١) أم الدرداء الصغرى، اسمها: هجيمة، وقيل: جهيمة بنت حيي أوحي أوصابية، زوج أبي الدرداء الَّذي مات عنها، ثقة، فقيهة.\n(٢) صحابي مشهور.\n(٣) [١٧٩١] الحكم على الإسناد:\nضعيف، فيه: يزيد بن يوسف الصنعاني، ضعيف.\nالتخريج:\nأخرجه الترمذي كتاب أبواب تفسير القرآن، باب: ومن سورة الكهف (٣١٥٢)، بهذا الإسناد، كما أخرجه أيضًا كتاب أبواب تفسير القرآن، باب: ومن سورة الكهف (٣١٥٢) وليس فيه يزيد بن يزيد بن جابر.\nوالحاكم في \"المستدرك\" ٢/ ٤٠١.\nوالواحدي في \"الوسيط\" ٣/ ١٦٢، كلهم من طريق يزيد بن يوسف به.\nوقال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٣٥٧: ورواه الطبراني في \"معجمه\"، والبزار في \"البحر الزخار\" وقال: إسناده حسن ويزيد بن يوسف ليس به بأس، ومن قبله وبعده ثقات. ا. هـ.\nورواه ابن عدي في \"الكامل\"، وأعله بيزيد بن يوسف، وضعّفه عن النسائي وابن معين، ولينه هو، وقال: وهو مع ضعفه يكتب حديثه.\nورجح الطبري هذا القول -أنَّه مال- وقال لأن المعروف من كلام العرب أن الكنز اسم لما يكنز من مال .. فإن التأويل مصروف إلى الأغلب من استعمال المخاطبين بالتنزيل ما لم يأت دليل يجب من أجله صرفه إلى غير ذلك.","vol":"17","page":240},{"text":"﴿وَكَانَ أَبُوهُمَا صَالِحًا﴾ واسمه كاشح وكان من الأتقياء (١)، ذُكر أنهما حُفظا بصلاح أبيهما، ولم يُذكر منهما صلاح (٢)، وكان بينهما وبين الأب الَّذي حُفظا به سبعة آباء وكان سيَّاحًا (٣).\n[١٧٩٢] أخبرنا عبد الله بن حامد (٤)، قال: أخبرنا حامد بن محمد (٥)، قال: أخبرنا بشر بن موسى (٦)، قال: حدثنا الحميدي (٧)، قال: حدثنا سفيان (٨)، قال: حدثنا محمد بن سوقة (٩)، عن محمد بن المنكدر (١٠) قال: إن الله تعالى ليحفظ بالرجل (١١) الصالح ولده وولد ولده ومسربته (١٢) التي هو فيها،\n_________\n(١) \"معالم التنزيل\"، للبغوي ٥/ ١٩٦، \"لباب التأويل\" للخازن ٣/ ١٧٤.\n(٢) رواه الطبري، عن ابن عباس - ﵄ -، \"جامع البيان\" للطبري ١٦/ ٧.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٩٦، \"زاد المسير\" لابن الجوزي ٥/ ١٢٧، \"الوسيط\" للواحدي ٣/ ١٦٢، \"لباب التأويل\" للخازن ٣/ ١٧٤.\n(٣) هذا القول منسوب لجعفر الصادق بن محمد الباقر - ﵄ -، كما في \"جامع البيان\" للطبري ١٦/ ٥ - ٦، لكن الَّذي في مطبوعته: وكان ناسجًا.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) أبو علي الهروي الرفاء، ثقة، صدوق.\n(٦) بشر بن موسى بن صالح بن شيخ عميرة، أبو علي الأسدي، ثقة.\n(٧) عبد الله بن الزبير بن عيسى، السدي القرشي، أبو بكر المكي، ثقه، حافظ.\n(٨) ابن عيينة: ثقة، حافظ، حجة، إلَّا أنَّه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٩) محمد بن سوقة الغنوي، أبو بكر الكوفي، ثقة، مرضي.\n(١٠) أبو عبد الله أبو بكر المدني، ثقة.\n(١١) في الأصل: الرجل.\n(١٢) هكذا في الأصل و(ب) مسربته، وفي (ز) شيرته فلعلها عشيرته كما في \"معالم =","vol":"17","page":241},{"text":"والدويرات حوله فما يزالون في حفظ من الله تعالى وستر (١).\n[١٧٩٣] وبإسناد روح (٢) قال: حدثنا هشام الدستوائي (٣) (٤)، عمن ذكره، عن سعيد بن المسيب (٥)، أنه كان إذا رأى ابنه قال: أي بني، لأزيدن صلواتي من أجلك رجاء أن أحفظ فيك. ويتلو هذِه الآية (٦).\n_________\n= التنزيل\" للبغوي ٥/ ١٩٦، ولم تقع هذِه الكلمة في رواية أبي نعيم ولا الواحدي بل عندهما: وأهل دويرته، والمسربة: واحدة المسارب، وهي المراعي، كما في \"لسان العرب\" لابن منظور ١/ ٤٦٥ (سرب).\n(١) [١٧٩٢] الحكم على الإسناد:\nصحيح.\nالتخريج:\nرواه أبو نعيم في \"حلية الأولياء\" ٣/ ١٤٨ من طريق أبي خالد الأحمر عن محمَّد ابن سوقة عنه بنحوه.\nورواه الواحدي في \"الوسيط\" ٣/ ١٦٣ من طريق الحسين بن علي، عن ابن سوقة عنه، بنحوه.\n(٢) الإسناد الذي يرويه المصنف عن روح بن عبادة هو: حدثنا: عبد الله بن حامد وشعيب بن محمَّد قالا: أخبرنا مكي بن عبدان أخبرنا: أحمد بن الأزهر قال: حدثنا: روح بن عبادة، ومضى هذا السند.\nوهو إسناد صحيح إلى روح.\n(٣) في غير الأصل: صاحب الدستوائي، وهو هو يقال له الدستوائي وصاحب الدستوائي.\n(٤) هشام بن أبي عبد الله: سنبر، الربعي مولاهم، البصري، ثقة، ثبت، رُمي بالقدر.\n(٥) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٦) [١٧٩٤] الحكم على الإسناد:\nضعيف: لجهالة شيخ هشام الدستوائي. =","vol":"17","page":242},{"text":"[١٧٩٤] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا الحسين بن محمَّد بن الحسين البلخي (٢)، قال: حدثنا أحمد بن الليث بن الخليل (٣)، قال: حدثنا عمر بن محمَّد (٤)، قال: حدثني محمَّد بن الهيثم بن عبد الله الضبعي (٥)، قال: حدثنا العباس بن محمَّد بن عبد الرحمن (٦)، قال: حدثني أبي (٧)، قال: حدثنا يحيى بن إسماعيل بن سلمة بن كهيل (٨)، قال: كانت لي أخت أسن مني،\n_________\n= التخريج:\nلم أجد له تخريجًا، لكن ذكره البغوي في \"معالم التنزيل\" ٥/ ١٩٦، والخازن في \"لباب التأويل\" ٣/ ١٧٤ ذكراه مختصرًا.\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) في الأصل: الليث بن الجليل، ولم يذكر بجرح أو تعديل.\n(٤) في (ز) أحمد، ولم أجده.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) في (ز) إسماعيل بن يحيى بن إسماعيل بن سلمة بن كهيل.\nولم أجد أحدًا بهذا الاسم، والذي وجدته: إسماعيل بن يحيى بن سلمة بن كهيل، أخرج حديثه الترمذي، قال الدارقطني: متروك، كما في \"تهذيب الكمال\" للمزي ١/ ٢٥٩.\nوراجعت ترجمة سلمة بن كهيل، فوجدت أن له ولدين يرويان عنه هما: محمَّد، ويحيى، ولم أجد ذكرًا لإسماعيل.\nفآل سلمة بن كهيل، هم: سلمة نفسه، وابناه محمَّد، ويحيى.\nوإسماعيل بن يحيى، وابنه إبراهيم بن إسماعيل بن يحيى الكهيلي، وابناه سلمة ابن إبراهيم ويحيى بن إبراهيم. =","vol":"17","page":243},{"text":"فاختلطت وذهب عقلها وتوحشت، وكانت في غرفة في أقصى سطوحنا فلبثت بذلك بضع عشرة سنة، وكانت مع ذهاب عقلها تحرص على الصلوات والطهور، فبينا (١) أنا نائم ذات ليلة إذ باب بيتي يدق نصف الليل، فقلت: من هذا؟ فقالت: بخة. فقلت: أختي. قالت: أختك. فقلت: لبيك. وقمت ففتحت الباب فدخلت، ولا عهد لها بالبيت منذ أكثر من عشرين سنة (٢)، فقلت لها: يا أختي، خير. قالت: خير، أتيت الليلة في منامي، فقيل لي: السلام عليك يا بخة. فقلت: وعليكم السلام. فقيل لي: إن الله قد حفظ أباك إسماعيل بن سلمة بن كهيل (٣) لسلامة جدك، وحفظك لأبيك إسماعيل، فإن شئت دعوت الله لك فأذهب ما بك، وإن شئت صبرت ولك الجنة، فإن أبا بكر وعمر - ﵄ -، قد تشفعا لك إلى الله تعالى لحب أبيك وجدك إياهما. قلت: إن كان لا بد من اختيار أحدهما فالصبر على ما أنا فيه والجنة. وإن الله تعالى لواسع المغفرة (٤) لخلقه، لا يتعاظمه شيء، إن شاء أن يجمعهما لي فعل. قالت: فقيل لي: قد جمعهما الله لك، ورضي عن أبيك وجدك\n_________\n= فالظاهر أن في النسخ الخطية خطأ.\n(١) سقطت من الأصل.\n(٢) في (ب): عشر سنين، ولعله أقرب للصحة لقوله قبل: فلبثت بضع عشرة سنة.\n(٣) اتفقت جميع النسخ على ذلك (إسماعيل بن سلمة بن كهيل) مما يدل على خطأ نسخة (ز) الذي جاء فيها قبل ذلك: إسماعيل بن يحيى بن إسماعيل بن سلمة.\n(٤) من (ب).","vol":"17","page":244},{"text":"بحبهما أبا بكر وعمر - ﵄ -، قومي فانزلي. فأذهب الله تعالى ما كان بها (١) (٢).\n﴿فَأَرَادَ رَبُّكَ﴾ يا موسى ﴿أَنْ يَبْلُغَا أَشُدَّهُمَا﴾ أي يدركا (٣) شدتهما وقوتهما (٤).\nقيل هو ثمانية عشر سنة (٥)، ﴿وَيَسْتَخْرِجَا﴾ ويخرجا حينئذٍ ﴿كَنْزَهُمَا﴾ المكنوز تحت الجدار ﴿رَحْمَةً مِنْ رَبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِي﴾ برأيي ومن تلقاء نفسي، بل فعلته بأمر الله تعالى، ﴿ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا﴾ واسطاع واستطاع بمعنى واحد (٦).\n* * *\n_________\n(١) في (ب) بي.\n(٢) [١٧٩٤] الحكم على الإسناد:\nلم أجد رجال هذا الإسناد غير شيخ المصنف، وأحمد بن الليث.\nالتخريج:\nلم أجده.\n(٣) سقطت من (ب).\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ٧، وذكره الواحدي في \"الوسيط\" بلفظ يكبرا .. ونسبه لابن عباس، \"الوسيط\" ٣/ ١٦٣ وانظر أيضًا: \"معالم التنزيل\" للبغوي ٥/ ١٩٦.\n(٥) \"معالم التنزيل\" للبغوي ٥/ ١٩٦، \"لباب التأويل\" للخازن ٣/ ١٧٤.\n(٦) \"معالم التنزيل\" للبغوي ٥/ ١٩٧، \"زاد المسير\" لابن الجوزي ٥/ ١٢٧.\nوانظر: \"لسان العرب\" لابن منظور ٨/ ٢٤٢.","vol":"17","page":245},{"text":"<span data-type=\"title\" id=toc-2603>٨٣ </span>- قوله﷿ ﴿وَيَسْأَلُونَكَ﴾\nيا محمَّد ﴿عَنْ ذِي الْقَرْنَيْنِ قُلْ سَأَتْلُو عَلَيْكُمْ مِنْهُ ذِكْرًا﴾ خبرًا واختلفوا في (١) نبوته.\nفقال بعضهم: كان نبيًا (٢). وقال بعضهم: كان ملكًا عادلًا صالحًا (٣).\n[١٧٩٥] حدثنا أبو منصور محمَّد بن عبد الله بن حمشاذ (٤)، قال: أخبرنا أبو عبد الله محمَّد بن يوسف (٥)، قال: حدثنا الحسن بن محمَّد\n_________\n(١) سقطت من الأصل.\n(٢) هو قول ابن عباس، - ﵄ - فيما أخرجه ابن مردويه، عنه كما في \"الدر المنثور\" للسيوطي ٤/ ٤٣٥.\nوقول عبد الله بن عمرو كما في \"الوسيط\" للواحدي ٣/ ١٦٣، وقوله وقول الضحاك بن مزاحم، كما في \"زاد المسير\" ٥/ ١٢٩.\n(٣) هو قول علي - ﵁ -، كما في \"جامع البيان\" للطبري ٩/ ١٦، \"زاد المسير\" لابن الجوزي ٥/ ١٢٩ وقول وهب، كما في \"زاد المسير\" لابن الجوزي ٥/ ١٢٩، \"الدر المنثور\" للسيوطي ٤/ ٤٣٥.\nوقال البغوي في \"معالم التنزيل\" ٥/ ١٩٨: والأكثرون عليه.\n(٤) أبو منصور النيسابوري، سمع: أبا حامد بن بلال، ومحمد بن الحسين القطان، وإسماعيل الصفار، وكان ﵀ من المجتهدين في العبادة، زاهدًا، مجاب الدعوة، قال الذهبي عنه: الزاهد أحد الأئمة وقال السبكي: الإِمام علمًا ودينا، وقد رحل للحجاز واليمن، ووصفه الحاكم بالأديب وله نحو ثلاثمائة مصنف. توفي سنة (٣٨٨ هـ).\n\"طبقات الشافعية\" للسبكي ٣/ ١٧٩، \"الوافي بالوفيات\" للصفدي ٣/ ٣١٧، \"تاريخ الإِسلام\" للذهبي (٢٧/ ١٢٨، ١٧٦).\n(٥) لم يتبين لي من هو.","vol":"17","page":246},{"text":"ابن جابر (١)، قال: حدثنا عبد الله بن هاشم (٢)، قال: حدثنا وكيع (٣)، عن العلاء بن عبد الكريم (٤) قال: سمعت مجاهدًا (٥) يقول: ملك الأرض أربعة (٦) مؤمنان وكافران، أما المؤمنان: فسليمان بن داود ﵉ وذو القرنين، وأما الكافران: فنمرود وبخت نصر (٧).\nواختلفوا في تسميته بذي القرنين.\nقال بعضهم: سمي بذلك لأنه ملك الروم وفارس.\nوقيل: لأنه كان في رأسه شبه القرنين.\n_________\n(١) أبو علي السِّعتري، المعروف بـ \"حسن الوكيل\"، صدوق.\n(٢) أبو عبد الرحمن، الطوسي الرذكاني، ثقة.\n(٣) وكيع بن الجراح بن مليح الرؤاسي العامري، أبو سفيان الكوفي الإِمام الحافظ، أحد الأعلام.\n(٤) أبو عون اليامي، الهمداني، الكوفي، العابد، ثقة.\n(٥) ثقة، إمام في التفسير والعلم.\n(٦) ساقطة من الأصل.\n(٧) [١٧٩٥] الحكم على الإسناد:\nفيه محمَّد بن يوسف، لم أجده، والحسن بن محمَّد، صدوق، وباقي رجاله ثقات.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣/ ٢٥ في تفسير سورة البقرة، ورواه ابن أبي شيبة في \"مصنفه\" ١١/ ٩٧ (٣٢٤٥٢)، وانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٣٠٩، وذكره ابن الجوزي ونسبه لمجاهد في \"زاد المسير\" ٥/ ١٢٩، وذكره أيضًا القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٤٨ - ٤٩.\nولم يعزه لأحد، وكذا الزمخشري في \"الكشاف\" ٢/ ٤٠٠، وابن عطية في \"المحرر الوجيز\" ٣/ ٥٣٨.","vol":"17","page":247},{"text":"وقيل: لأنه رأى في المنام كأنه آخذ بقرني الشمس، وكان تأويل رؤياه لأنه (١) طاف المشرق والمغرب.\nوقيل: لأنه دعا قومه إلى التوحيد فضربوه على قرنه الأيمن، ثم دعاهم إلى التوحيد فضربوه على قرنه الأيسر.\nوقيل: لأنه كان له ذؤابتان حسناوان، وإن الذؤابة تسمى قرنًا.\nوقيل: لأنه كريم الطرفين من أهل بيت شرف من قبل أبيه وأمه.\nوقيل: لأنه انقرض في وقته قرنان من الناس وهو حي.\nوقيل: لأنه كان إذا حارب قاتل بيده وركابه جميعًا.\nوقيل: لأنه دخل النور والظلمة (٢).\n\n<span data-type=\"title\" id=toc-2604>٨٤ </span>- - قوله ﷿: ﴿إِنَّا مَكَّنَّا لَهُ﴾\nأوطأنا له ﴿فِي الْأَرْضِ﴾ فمكناه وهديناه طرقها، ﴿وَآتَيْنَاهُ مِنْ كُلِّ شَيْءٍ سَبَبًا﴾ يحتاج إليه الخلق.\nوقيل: من كل شيء تستعين به الملوك على فتح المدن ومحاربة الأعداء (٣).\n_________\n(١) في غير الأصل: أنه.\n(٢) انظر عن هذِه الأقوال السابقة:\n\"زاد المسير\" لابن الجوزي ٥/ ١٢٨ فقد ذكرها كلها إلا الأخيرين، وذكر غيرها، \"جامع البيان\" للطبري ١٦/ ٨ - ٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٤٧ - ٤٨، \"معالم التنزيل\" للبغوي ٥/ ١٩٨، \"الدر المنثور\" للسيوطي ٤/ ٤٣٧.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ١٩٨، \"لباب التأويل\" للخازن ٣/ ١٧٦، \"تفسير القرآن العظيم\" لابن كثير ٩/ ١٨٤.","vol":"17","page":248},{"text":"﴿سَبَبًا﴾ علمًا ينسب (١) إليه (٢).\nوقال الحسن: بلاغًا إلى حيث أراد (٣).\nوقيل: قربنا إليه أقطار الأرض (٤) كما سخرنا لسليمان ﵇ الريح.\n\n<span data-type=\"title\" id=toc-2605>٨٥ </span>- ﴿فَأَتْبَعَ﴾\nسلك (٥).\nوقرأ أهل الكوفة (وابن عامر) (٦) ﴿فَأَتْبَعَ﴾ ﴿ثُمَّ أَتْبَعَ﴾ بقطع الألف وجزم التاء، أي لحق (٧).\n_________\n(١) في غير الأصل: يتسبب به.\n(٢) هذا قول ابن عباس - ﵄ -.\nرواه عنه الطبري في \"جامع البيان\" ١٦/ ٩.\nوذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٢٩، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٤٨، وذكره الواحدي في \"الوسيط\" عن قتادة والوالبي عن ابن عباس - ﵄ -، \"الوسيط\" ٣/ ١٦٤ وذكره بلا نسبة: البغوي في \"معالم التنزيل\" ٥/ ١٩٩، والخازن في \"لباب التأويل\" ٣/ ١٧٦.\n(٣) \"معالم التنزيل\"، للبغوي ٥/ ١٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٤٨ وبلا نسبة، الخازن في \"لباب التأويل\" ٣/ ١٧٦.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ١٩٩، \"لباب التأويل\" للخازن ٣/ ١٧٦.\n(٥) في غير الأصل: سلك وسار.\n(٦) من (ز).\n(٧) \"السبعة\" لابن مجاهد (٣٩٧)، \"التيسير\" للداني (ص ١١٨)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٢٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٤. وقراءة (فاتّبع) هي قراءة: ابن كثير، ونافع، وأبي عمرو.","vol":"17","page":249},{"text":"﴿سَبَبًا﴾ قال ابن عباس - ﵄ -: منزلًا (١).\nوقال مجاهد ﵀: طريقًا بين المشرق والمغرب (٢)، نظيره: ﴿لَعَلِّي أَبْلُغُ الْأَسْبَابَ (٣٦) أَسْبَابَ السَّمَاوَاتِ﴾ (٣) يعني الطرق.\n\n<span data-type=\"title\" id=toc-2606>٨٦ </span>- قوله ﷿ ﴿حَتَّى إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ﴾\nقرأ العبادلة: عبد الله بن مسعود وعبد الله بن عمر (وعبد الله بن عباس) (٤) وعبد الله بن عمرو وعبد الله بن الزبير ﵃، والحسن وأبو جعفر وابن عامر وأيوب وأهل الكوفة (سوى حفص) (٥) (٦) (حامية) بالألف أي حارة (٧).\nيدل عليه:\n_________\n(١) رواه الطبري، عنه، كما في \"جامع البيان\" ١٦/ ١٠ من طريق عطية العوفي.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٩٩.\n(٢) رواه عنه الطبري في \"جامع البيان\" ١٦/ ١٠ بلفظ: منزلًا وطريقًا.\n(٣) غافر: ٣٦ - ٣٧.\n(٤) ساقطة من الأصل.\n(٥) ساقطة من الأصل، وفي (ب) ألحق بخط الناسخ في الهامش: إلا حفصًا. وحفص هو ابن سليمان بن المغيرة، أبو عمر البزاز الأسدي، الكوفي، الغاضري، صاحب عاصم بن أبي النجود، مات سنة ١٨٠ هـ وله تسعون سنة، ﵀.\n\"معرفة القراء\" للذهبي ١/ ١٤٠، \"غاية النهاية\" لابن الجزري ١/ ٢٥٤، \"تهذيب الكمال\" للمزي ٢/ ٢٢١.\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٣٩٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٣٨)، \"التذكرة\" لابن غلبون ٢/ ٤١٨.\n(٧) وجاء هذا تفسيرًا عن ابن عباس، - ﵄ -، رواه عنه الطبري في \"جامع البيان\" ١٦/ ١١ وعن الحسن، رواه الطبري أيضًا.","vol":"17","page":250},{"text":"[١٧٩٦] ما أخبرنا عبد الله بن حامد (١)، قال: أخبرنا أحمد بن عبد الله (٢)، قال: حدثنا محمَّد بن عبد الله بن سليمان (٣)، قال: حدثنا عثمان بن أبي شيبة (٤)، قال: حدثنا يزيد بن هارون (٥)، عن سفيان بن الحسين (٦)، عن الحكم بن عتيبة (٧)، عن إبراهيم التيمي (٨)، عن أبيه (٩)، عن أبي ذر (١٠) - ﵁ - قال: كنت رديف النبي\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو محمَّد المعقلي الهروي، يلقب بـ \"الباز الأبيض\"، شيخ جليل قدوة حافظ.\n(٣) أبو جعفر الحضرمي، مطين، ثقة، حافظ.\n(٤) عثمان بن محمَّد بن إبراهيم، العبسي مولاهم، أبو الحسن ابن أبي شيبة الكوفي، ثقة، حافظ، شهير، له أوهام.\n(٥) يزيد بن هارون بن زاذي، ثقة، متقن، عابد.\n(٦) سفيان بن حسين بن الحسن، أبو محمَّد الواسطي، السلمي، مولاهم، وقيل مولى قريش روى عن: محمَّد بن سيرين، والحكم بن عتبة، والزهري، وإياس بن معاوية. وعنه: شعبة، وهشيم، ويزيد بن هارون، وابن رزين وغيرهم وهو ثقة في غير الزهريّ وأخرج حديثه الأربعة، والبخاري تعليقًا ومسلم في المقدمة.\nقال ابن حجر: ثقة في غير الزهريّ، باتفاقهم، توفي سنة نيف وخمسين ومائة.\n\"تهذيب الكمال\" للمزي ٣/ ٢١٤، \"سير أعلام النبلاء\" للذهبي ٧/ ٣٠٢، \"تقريب التهذيب\" لابن حجر (ص ٣٩٣)، \"تاريخ بغداد\" للخطيب ٩/ ١٤٩.\n(٧) الحكم بن عتيبة، أبو محمَّد الكندي مولاهم، الكوفي، ثقة، ثبت، فقيه، إلا أنه ربما دلس.\n(٨) إبراهيم بن يزيد بن شريك، التيمي الربابي، أبو أسماء الكوفي، ثقة، إلاّ أنه يرسل ويدلس.\n(٩) يزيد بن شريك بن طارق، التيمي، الربابي الكوفي، ثقة.\n(١٠) الصحابي المشهور.","vol":"17","page":251},{"text":"- ﷺ -، فقال: \"يا أبا ذر أين تغرب هذِه\"؟ قلت: الله ورسوله أعلم.\nقال: \"فإنها تغرب في عين حامئة\" (١).\nوقال عبد الله بن عمرو (٢) - ﵄ - نظر رسول الله - ﷺ - إلى الشمس حين غابت فقال: \"في نار الله الحامية في نار الله الحامية (٣)، لولا ما يزعها (٤) من أمر الله لأحرقت ما على الأرض\" (٥).\nوقرأ الباقون: ﴿حَمِئَةٍ﴾ مهموزة بغير ألف (٦)، يعني ذات حماة، وهي الطينة السوداء (٧)، يدل عليه:\n_________\n(١) [١٧٩٦] الحكم على الإسناد:\nصحيح.\nالتخريج:\nرواه أبو داود كتاب الحروف والقراءات (٤٠٠٢)، وأحمد في \"المسند\" ٥/ ١٦٥ (٢١٤٥٩) بأتم مما هنا.\nوالحاكم في \"المستدرك\" ٢/ ٢٦٧، وقال: صحيح الإسناد ولم يخرجاه.\nكلهم من طريق يزيد بن هارون به. وعزاه الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٣١٠ إلى أبي يعلق والبزار، وابن أبي شيبة، وابن مردويه.\n(٢) في الأصل: عمر، والصحيح: عبد الله بن عمرو، فقد روى الحديث أحمد في مسنده عن عبد الله بن عمرو بن العاص - ﵄ -.\n(٣) في (ب) جاءت مرة واحدة دون تكرار، وهذا موافق لرواية الإمام أحمد للحديث.\n(٤) في الأصل: لولا يرعها.\n(٥) رواه الإِمام أحمد في \"المسند\" ٢/ ٢٠٧ (٦٩٣٤) وفيه رجل مبهم.\n(٦) \"السبعة\" لابن مجاهد (ص ٣٩٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٣٨)، \"التيسير\" للداني (ص ١١٨).\n(٧) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٠)، \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٣، \"الدر المصون\" للسمين الحلبي ٧/ ٥٤١.","vol":"17","page":252},{"text":"[١٧٩٧] ما أخبرنا عبد الله بن حامد (١) قال: أخبرنا أحمد بن محمَّد بن يحيى العُبيدي (٢) قال: أخبرنا أحمد بن نجدة بن العريان (٣) قال: حدثنا الحماني (٤) قال: حدثنا صخر بن دينار (٥)، عن سعد (٦) بن أوس (٧)، عن مصدع بن يحيى (٨)، عن ابن عباس\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) قال الخليلي: ثقة مأمون.\n(٣) ثقة.\n(٤) يحيى بن عبد الحميد بن عبد الرحمن، أبو زكريا الحماني، حافظ إلاَّ أنه متهم بسرقة الأحاديث.\n(٥) جاء في جميع النسخ: صخر بن دينار. لكن الصحيح محمَّد بن دينار كما أثبته، فقد وجدته هكذا في رواية الأثر عند من رواه، ونص عليه في \"تهذيب الكمال\" للمزي، كما في ترجمة سعد بن أوس ومحمد بن دينار هو: الأزدي، الطاحي، أبو بكر البصري، ضعفه أبو داود، والدارقطني وقال مرة: متروك واختلف فيه قول يحيى بن معين والنسائي، وأبو زرعة، وقال ابن حجر: صدوق سيء الحفظ رمي بالقدر وتغير قبل موته وقال العجلي: لا بأس به لم يسمع من مصدع إنما حدث عن رجل عنه، وذكره العقيلي في \"الضعفاء\"، روى له أبو داود والترمذي. \"تهذيب الكمال\" للمزي ٦/ ٣٠٣، \"تقريب التهذيب\" لابن حجر (ص ٨٤٣)، \"معرفة الثقات\" للعجلي ٢/ ٢٣٧ \"الضعفاء\" للعقيلي ٤/ ٦٣.\n(٦) في الأصل و(ب): سعيد، والتصحيح من (ز) ومصادر الترجمة.\n(٧) سعد بن أوس، العدوي، ويقال: العبدي، البصري، صدوق، له أغاليط.\n(٨) مصدع بن يحيى أبو يحيى الأعرج المعرقب، رأى عمر بن الخطاب، وروى عن ابن عباس، وابن عمرو، وعلي ابن أبي طالب، وعائشة، والحسن، والحسين - ﵃ -، وعنه: هلال بن يساف، وأبو رزين الأسدي، وعمَّار الدهني وروى له الجماعة سوى البخاري. قال العجلي: كوفي تابعي ثقة، عرقبه بشر بن مروان لحبه على ابن أبي طالب، وقال ابن حجر: مقبول من الثالثة. =","vol":"17","page":253},{"text":"- ﵂ - قال: أقرأنيها أبي بن كعب - ﵁ - كما أقرأه رسول الله - ﷺ -: ﴿تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ﴾ (١).\nفقال كعب: أجدها في التوراة: عين سوداء. (٢) فوافق ابن عباس - ﵂ -.\n[١٧٩٨] وأخبرنا عبد الله بن حامد (٣)، قال: حدثنا محمَّد بن\n_________\n= \"تهذيب الكمال\" للمزي ٧/ ١١٨، \"معرفة الثقات\" للعجلي ٢/ ٢٨٠، \"تقريب التهذيب\" لابن حجر (ص ٩٤٥) \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٢٩.\n(١) [١٧٩٧] الحكم على الإسناد:\nضعيف، الحماني حافظ، إلاَّ أنه متهم بسرقة الأحاديث، ومحمد بن دينار أقل أحواله الضعف، وسعد بن أوس ضعيف.\nالتخريج:\nرواه أبو داود كتاب الحروف والقراءات (٣٩٨٦) والترمذي كتاب القراءات، باب: ومن سورة الكهف (٢٩٣٤).\nوقال هذا حديث غريب لا نعرفه إلا من هذا الوجه. وأشار إلى ما يوحي بتضعيفه.\nوأبو داود الطيالسي في \"المسند\" ص (٧٢) ووقع في مطبوعة المسند: مصدع بن عيسى وقد رواه من طريقه الطبري في \"جامع البيان\" ١٦/ ١٢، والمزي في \"تهذيب الكمال\" ٣/ ١١٨، كلهم رواه من طريق محمَّد بن دينار، به.\n(٢) الذي ورد في رواية كعب: في طينة سوداء (و) في حماة طينة سوداء وهي روايتان رواهما عن كعب، الطبري في \"جامع البيان\" ١٦/ ١١ ووردت رواية أخرى، كما سيأتي في رواية المصنف الآتية، بلفظ: في ماء وطين وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٤.\nوانظر: \"الفتح السماوي\" للمناوي ٢/ ٨٠١ - ٨٠٢.\nوسوف يأتي تخريجه عند رواية المصنف له، قريبًا.\n(٣) لم يذكر بجرح أو تعديل.","vol":"17","page":254},{"text":"يعقوب (١)، قال: حدثنا الحسن بن علي بن عفان (٢)، قال: حدثنا أبو أسامة (٣)، قال: حدثني عمرو بن ميمون (٤)، قال: سمعت أبا حاضر أو ابن (٥) حاضر (٦) رجل من الأزد، يقول: سمعت ابن عباس - ﵄ -، يقول: إني لجالس عند معاوية - ﵁ - إذ قرأ هذِه الآية (وجدها تغرب في عين حامية) فقلت: وما (٧) نقرؤها إلا (حمئة).\nفقال معاوية لعبد الله بن عمرو: كيف تقرؤها؟ قال: كما قرأتها يا أمير المؤمنين.\nقال ابن عباس - ﵄ -: فقلت: في بيتي نزل القرآن. فأرسل معاوية - ﵁ - إلى كعب ﵀، فجاءه، فقال: أين تجد الشمس تغرب\n_________\n(١) أبو العباس الأصم، ثقة.\n(٢) صدوق.\n(٣) حماد بن أسامة بن زيد، القرشي مولاهم، الكوفي، أبو أسامة، ثقة، ثبت، ربما دلس، وكان بأخرة يحدث من كتب غيره.\n(٤) أبو عبد الله الجزري، الرقي، ثقة.\n(٥) في الأصل و(ب): وابن.\n(٦) عثمان بن حاضر، أبو حاضر الحميري، ويقال: الأزدي، القاص. روى عن: أنس بن مالك، وجابر بن عبد الله، وابن الزبير، وابن عباس وابن عمر - ﵃ -، وعنه: عمرو بن ميمون، وابن إسحاق، والزبير بن شبيب قال أبو زرعة: يماني حميري ثقة، وذكره ابن حبان في الثقات وقال ابن حجر: صدوق من الرابعة. أخرج حديثه أبو داود، وابن ماجه.\n\"تهذيب الكمال\" للمزي ٥/ ١٠٤، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٤٧، \"تقريب التهذيب\" لابن حجر (ص ٦٦٠).\n(٧) في غير الأصل: ما.","vol":"17","page":255},{"text":"في التوراة يا كعب؟ قال: أما العربية فأنتم أعلم بها، وأما الشمس فإني (١) أجدها (في التوراة) (٢) تغرب في ماء وطين. قال:\nفقلت لابن عباس - ﵄ -: لو كنت عندكما لأنشدت (٣) كلامًا تزداد به (٤) تبصيرًا (٥) في قولك حمئة.\nفقال ابن عباس - ﵄ -: وإذًا ما هو؟ فقلت: قول تُبَّعٍ (٦):\nقد كان ذو القرنين قبلي مسلمًا ... ملكًا تدين له الملوك وتسجُد\n_________\n(١) في الأصل: فإنها.\n(٢) ساقطة من الأصل.\n(٣) في (ب): لأنشدتكما.\n(٤) ساقطة من الأصل.\n(٥) في (ب): ما يزداد به نصرًا، وفي (ز): تزداد به نصرًا.\n(٦) تُبَّع: التبابعة هم ملوك حمير، وهم في حمير كالأكاسرة في الفرس، والقياسرة في الروم.\nولا يسمى الواحد منهم تبعًا حتى تدين له حمير، وحضرموت، وسبأ، وعدد التبابعة سبعون تبعًا، قال لبيد:\nتبابعة سبعون من قبل تبّع ... تولوا جميعًا أزهرًا بعد أزهر\nوفي كتاب الله: ﴿أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ﴾ [الدخان: ٣٧] ولعل المقصود بتبع هنا: أسعد أبو كرب، وقد طاف الدنيا، وغلب أهلها وقهرهم، وكان مؤمنًا، ونسبه: أسعد تبع الكامل بن كرب بن تبّع الأكبر ابن تبّع الأقرن.\nانظر: \"الأنباء عن دولة بلقيس وسبأ\" لمحمد زبارة (ص ١٣ - ١٥).\nوفي \"الأعلام\" للزركلي ٢/ ١٧٥ ترجمة لحسان بن أسعد أبي كرب.\nوفيه أيضًا ٢/ ٨٣: ترجمة لتبع بن حسان بن تبان.","vol":"17","page":256},{"text":"بلغ المشارق والمغارب يبتغي ... أسباب أمر من حكيم مُرْشدِ (١)\nفرأى مغار (٢) الشمس عند غروبها ... في عين ذي خلب وثأط حرمدِ (٣)\nقال ابن عباس - ﵄ -: ما الخلب؟ (٤) قلت: الطين بكلامهم.\n_________\n(١) في (ب): يرشد، وفي الأبيات إقواء: فالقافية الأولى مرفوعة والأخريان مجرورتان.\n(٢) في الأصل: مغارب، وفي الدر: (مغيب).\n(٣) الأبيات الثلاثة موجودة في: \"تفسير القرآن\" لعبد الرزاق ١/ ٣٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٤٩، \"الوسيط\" للواحدي ٣/ ١٤٦ ومنسوبة فيها لتبع.\nوالبيتان الأخيران في \"لسان العرب\" لابن منظور ٧/ ٢٦٦ (ثأط) منسوبان لأمية، وهو ابن أبي الصلت، وفي \"معاني القرآن\" للنحاس ٤/ ٢٨٧ منسوبان لتبع.\nوالبيت الأخير في \"لسان العرب\" لابن منظور ٣/ ١٤٨ (حرمد)، وصدره ابن فارس في \"معجم مقاييس اللغة\" ١/ ١٥٤ وهو أيضًا في \"ديوان أمية بن أبي الصلت\" (ص ٢٦) \"تهذيب اللغة\" للأزهري ٧/ ٤١٨ (خلب)، \"تاج العروس\" للزبيدي ٢/ ٣٨٠ (خلب) منسوب فيها كلها لأمية ابن أبي الصلت.\nومنسوب لتبع في \"تفسير القرآن\" لعبد الرزاق، \"الجامع لأحكام القرآن\" للقرطبي، كما تقدم وفي \"تاج العروس\" للزبيدي ٢/ ٣٦ (أوب).\nوذكر ابن منظور أن الأزهري، وابن بري نسباه لتبع، كما في \"لسان العرب\" ٧/ ٢٦٦ (ثأط).\nوذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٧٠) بلا نسبة.\n(٤) \"لسان العرب\" لابن منظور ١/ ٣٦٥ (خلب). وأشار ابن منظور إلى قول ابن عباس، لكنه قال: وقد حاجه عمر، والذي حاجّه معاوية. =","vol":"17","page":257},{"text":"قال: فما الثأط؟ (١) (٢). قلت: الحمأة.\nقال: وما الحرمد؟ (٣). قلت: الأسود. فدعا رجلًا أو غلامًا.\nفقال: اكتب ما يقول هذا (٤).\n_________\n= وقال ابن منظور: فأنشد ابن عباس قول تبّع: في عين ذي خلب.\nوفي الأثر المذكور أن ابن عباس لم يستشهد ببيت تبع، بل قاله له أبو حاضر بعد ذلك.\nوانظر أيضًا: \"معجم مقاييس اللغة\"، لابن فارس ٢/ ٢٠٦.\n(١) في (ب): الناط.\n(٢) \"لسان العرب\" لابن منظور ٧/ ٢٦٦ (ثأط)، وذكر قولًا آخر بأن الثأط: الطين حمأة أو غير ذلك، وذكر بيتين من الأبيات الثلاثة لتبع ونسبها لأمية، ثم ذكر قول الأزهري عن شمر، وقول ابن بري، أنهما لتبع.\nوانظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ٣٩٨ (ثأط).\n(٣) ضبطه ابن منظور فقال: الحِرْمد بالكسر \"لسان العرب\" ٣/ ١٤٨.\nوذكر البيت الثالث، ونسبه لأمية.\n(٤) [١٧٨٩] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري، مختصرًا في \"جامع البيان\" ١٦/ ١١ من طريق سعيد بن مسلمة، عن إسماعيل بن علية، عن عثمان بن حاضر، به، فهذِه متابعة لعمرو بن ميمون. لكن سعيد بن مسلمة هو الأموي، ضعيف، \"تقريب التهذيب\" لابن حجر (ص ٣٨٨)، وابن عليه لا أظنه أدرك أبا حاضر.\nلذا فالصحيح -والله أعلم- إسماعيل بن أمية الأموي فهو الذي يروي عن أبي حاضر، ويروي عنه: سعيد بن مسلمة كما في ترجمة إسماعيل، وترجمة سعيد في \"تهذيب الكمال\" للمزي ١/ ٢٢١، ٣/ ١٩٨.\nوعبد الرزاق في \"تفسير القرآن\" ١/ ٣٤٦، من طريق خليل بن أحمد، عن أبي =","vol":"17","page":258},{"text":"وقال أبو العالية: بلغني أن الشمس تغرب في عين تقذفها العين إلى المشرق (١).\n﴿وَوَجَدَ عِنْدَهَا قَوْمًا﴾ يعني: ناسًا (٢).\nقوله ﷿: ﴿قُلْنَا يَاذَا الْقَرْنَيْنِ إِمَّا أَنْ تُعَذِّبَ﴾ يعني: إما أن تقتلهم إن لم يدخلوا في الإِسلام، ﴿وَإِمَّا أَنْ تَتَّخِذَ فِيهِمْ حُسْنًا﴾ أي: تعفو وتصفح. (٣) (٤).\nوقيل: تأسرهم فتعلمهم الهدى وتبصرهم الرشاد (٥).\n_________\n= حاضر، بنحوه وهذِه متابعة ثانية، والخليل بن أحمد، هو الفراهيدي، اللغوي المشهور وهو صدوق كما في \"تقريب التهذيب\" لابن حجر (٣٠١).\nورواه أيضًا عبد الرزاق في \"تفسير القرآن\" ١/ ٣٤٦ من طريق ابن المبارك، عن عمرو بن ميمون، عن أبي حاضر، وهذِه متابعة لأبي أسامة.\nورواه النحاس في \"معاني القرآن\" ٤/ ٢٨٦ من طريق يزيد بن هارون عن عمرو بن ميمون به فهذِه متابعة لأبي أسامة.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٥.\nوكما في \"الفتح السماوي\"، للمناوي ٢/ ٨٠١ - ٨٠٢.\nوالواحدي في \"الوسيط\" ٣/ ١٦٤ من طريق زياد بن أبي سعد عن ابن حاضر هكذا في المطبوعة ابن أبي سعد، ولعله ابن سعد الخراساني، فهو الذي يروي عن ابن حاضر كما في \"تهذيب الكمال\" للمزي ٣/ ٥٠.\n(١) رواه عنه سعيد بن منصور، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٤٧.\n(٢) في (ز): ناسك.\n(٣) في (ز): وتصلح.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٠٠، \"لباب التأويل\" للخازن ٣/ ١٧٦.\n(٥) هذا قول الطبري في \"جامع البيان\" ١٦/ ١٢، وذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٣٠، والبغوي في \"معالم التنزيل\" ٥/ ٢٠٠ وغيرهما.","vol":"17","page":259},{"text":"<span data-type=\"title\" id=toc-2607>٨٧ </span>- ﴿قَالَ أَمَّا مَنْ ظَلَمَ﴾\nأي: كفر ﴿فَسَوْفَ نُعَذِّبُهُ﴾ نقتله ﴿ثُمَّ يُرَدُّ إِلَى رَبِّهِ﴾ في الآخرة\n﴿فَيُعَذِّبُهُ عَذَابًا نُكْرًا﴾ منكرًا.\n\n<span data-type=\"title\" id=toc-2608>٨٨ </span>- ﴿وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَى﴾\nقرأ أهل الكوفة (سوى أبي بكر) (١) ﴿جَزَاءً﴾ منونًا نصبًا (٢) على معنى: فله الحسنى جزاءً، نُصب (٣) على المصدر (٤)، وقرأ الباقون بالرفع على الإضافة، ولها وجهان:\nأحدهما: أن يكون المراد بالحسنى الأعمال الصالحة.\nوالوجه الثاني: أن يكون معنى جزاءً الحسنى الجنة (٥) وأضيف الجزاء إليها كما قال: ﴿وَلَدَارُ الْآخِرَةِ﴾ (٦) والدار هي الآخرة.\n_________\n(١) ساقطة من الأصل، وفي (ب) إلا أبا بكر، وانظر:\n\"السبعة\" لابن مجاهد (ص ٣٩٨)، \"المبسوط في القراءات العشر\"، لابن مهران الأصبهاني (ص ٢٣٨) \"التذكرة\"، لابن غلبون ٢/ ٤١٨.\nوأهل الكوفة: عاصم وحمزة والكسائي، من السبعة، ويعقوب، من العشرة.\n(٢) في غير الأصل: نصبًا منونًا.\n(٣) في (ب) نصبًا.\n(٤) \"معاني القراءات\" للأزهري ٢/ ١٢١ وقال: وجزاءً منصوب لأنه مصدر وضع موضع الحال المعنى: فله الحسنى مجزيًّا بها جزاءً ا. هـ.\nوانظر أيضًا: \"البيان في غريب إعراب القرآن\" لابن الأنباري ٢/ ١١٦. \"مشكل إعراب القرآن\" لمكي ١/ ٤٤٧.\nوالبيتان في \"إملاء ما من به الرحمن\" للعكبري ٢/ ٨٥٩.\n(٥) في (ب) وفي (ز): أن تكون معنى الحسنى الجنة.\n(٦) يوسف: ١٠٩.","vol":"17","page":260},{"text":"وقال: ﴿وَذَلِكَ دِينُ الْقَيِّمَةِ﴾ (١) (٢).\n﴿وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا﴾ أي: نلين له القول ونهون عليه الأمر.\nوقال مجاهد: ﴿يُسْرًا﴾ أي: معروفًا (٣).\n\n<span data-type=\"title\" id=toc-2609>٨٩ </span>- ﴿ثُمَّ أَتْبَعَ سَبَبًا (٨٩)﴾\nأي: سلك (٤) طرقًا (٥) ومنازل.\n\n<span data-type=\"title\" id=toc-2610>٩٠ </span>- ﴿حَتَّى إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَى قَوْمٍ لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِهَا سِتْرًا﴾\nقال قتادة: لم يكن بينهم وبين الشمس ستر؛ وذلك أنهم كانوا في مكان لا يستقر عليه بناء، وأنهم كانوا يكونون في أسراب لهم، حتى إذا زالت الشمس عنهم، خرجوا إلى معايشهم وحروثهم (٦) (٧).\nوقال الحسن: كانت أرضهم أرضًا لا تحمل البناء وكانوا إذا طلعت عليهم الشمس تهوروا (٨) في الماء، فإذا ارتفعت عنهم\n_________\n(١) البينة: ٥.\n(٢) ذكر الوجهين، والأمثلة الفراء في \"معاني القرآن\" ٢/ ١٥٩.\nوانظر: \"مشكل إعراب القرآن\" لمكي ١/ ٤٤٧.\n(٣) رواه عنه الطبري في \"جامع البيان\" ١٦/ ١٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٦، وذكره البغوي في \"معالم التنزيل\" ٥/ ٢٠٠.\n(٤) سقطت من (ب).\n(٥) في (ز) طريقًا.\n(٦) في (ب) وحروبهم.\n(٧) رواه الطبري في \"جامع البيان\" ١٦/ ١٤.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٦.\n(٨) التهوّر: الوقوع في الشيء بقلة مبالاة، والهَوْرُ: بحيرة تفيض فيها مياه غياضٌ =","vol":"17","page":261},{"text":"خرجوا فتراعوا كما تراعى البهائم (١).\nوقال ابن جريج: وجاءهم جيش مرة فقال لهم أهلها: لا تطلع الشمس عليكم وأنتم بها. فقالوا: لا نبرح حتى تطلع الشمس. قالوا: ما هذِه العظام؟ قالوا: جيف جيش طلعت الشمس عليهم هاهنا فماتوا. فذهبوا هاربين في الأرض (٢).\nوقال قتادة: يقال إنهم الزنج (٣). وقال الكلبي: هم تاريس (٤) وتأويل ومنسك، عراة حفاة عماة عن الحق (٥).\nقال: وحدثني عمرو بن مالك بن أمية (٦)، قال: وجدت رجلًا بسمرقند (٧) يحدث الناس وهم مجتمعون حوله، فسألت بعضًا من\n_________\n= وآجام، والجمع أهوار، انظر: \"لسان العرب\" لابن منظور ٥/ ٢٦٨ (هور). (١) رواه الطبري في \"جامع البيان\" ١٦/ ١٤، وذكر أن الحسن قال: هذا حديث سمرة.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٦.\n(٢) رواه الطبري في \"جامع البيان\" ١٦/ ١٤، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٥٤.\n(٣) رواه عبد الرزاق في \"تفسير القرآن\" ١/ ٣٤٦، ورواه من طريقه الطبري في \"جامع البيان\" ١٦/ ١٤ ورواه أيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٨٧.\n(٤) في (ب) تارس.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٥٣.\n(٦) عمرو بن مالك بن أمية: لم أجده، وفي \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٥٤ ذكر قوله، ونسبه لأمية هكذا ولم أعرفه.\n(٧) سمرقند: بلد فيما وراء النهر، يقال بناها ذو القرنين، فتحت أيام معاوية - ﵃ -، انظر: \"معجم البلدان\" لياقوت ٣/ ٢٤٦ - ٢٥٠.","vol":"17","page":262},{"text":"حديثه (١) فأخبرني (٢) أنه حدثهم عن القوم الذين تطلع عليهم الشمس قال: خرجت حتى جاوزت الصين، ثم سألت عنهم، فقيل لي: إن (٣) بينك وبينهم مسيرة (٤) يوم وليلة، فاستأجرت رجلًا، فسرت بقية عشيتي وليلتي حتى صبحتهم، فإذا أحدهم يفرش أذنه ويلبس الأخرى، فكان صاحبي يحسن لسانهم، فسألهم وقال: جئنا ننظر كيف تطلع الشمس. قال: فبينا نحن كذلك إذ سمعنا كهيئة الصلصلة فغشي عليّ فوقعت، فأفقت وهم يمسحونني (٥) بالدهن، فلما طلعت الشمس على الماء إذا هي كهيئة الزيت، وإذا طرف السماء (٦) كهيئة الفسطاط، فلما ارتفعت أدخلوني سربًا لهم أنا وصاحبي، فلما أرتفع النهار خرجوا إلى (٧) البحر، فجعلوا يصطادون السمك فيطرحونه في الشمس فينضج (٨) (٩).\n* * *\n_________\n(١) في غير الأصل: فسألت بعض من يسمع حديثه.\n(٢) في (ب): فأخبرت.\n(٣) سقطت من (ب).\n(٤) سقطت من (ب).\n(٥) تصحفت في (ب) إلى: المسجونين.\n(٦) في (ز): الماء.\n(٧) سقطت من (ز).\n(٨) في الأصل: فينظج، بالظاء.\n(٩) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٥٤ لكنه قال: وقال أمية، ولم أعرفه. وذكره الزمخشري في \"الكشاف\" ٢/ ٤٠١ بلا نسبة.","vol":"17","page":263},{"text":"<span data-type=\"title\" id=toc-2611>٩١ </span>- قوله﷿: ﴿كَذَلِكَ﴾\nاختلفوا فيه، فقال بعضهم: يعني كما بلغ مغرب الشمس فكذلك بلغ مطلعها (١).\nوقيل: أتبع سببًا كما أتبع سببًا (٢).\nوقيل: كما وجد القبيل (٣) عند مغرب الشمس وحكم فيهم كذلك وجد عند مطلع الشمس (٤)، فحكم فيهم بحكم أولئك (٥).\nوقيل: إن الله تعالى لما قص عليه (٦) خبرهم قال: ﴿كَذَلِكَ﴾ أي: كذلك أمرهم والخبر عنهم كما قصصنا عليك (٧).\nثم استأنف وقال: ﴿وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا﴾ يعني بما عنده (٨) ومعه من الملك والجيوش والآلات.\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٠١، \"لباب التأويل\" للخازن ٣/ ١٧٦، \"زاد المسير\" لابن الجوزي ٥/ ١٣١.\n(٢) هو قول الطبري في \"جامع البيان\" ١٦/ ١٤، وذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٣١.\n(٣) في (ب): العسل، تصحيفًا.\n(٤) في (ب): طلوع.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٠١، والخازن في \"لباب التأويل\" ٣/ ١٧٦ ورجَّحاه.\nوذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٣١.\n(٦) في غير الأصل: عليهم.\n(٧) \"زاد المسير\" لابن الجوزي ٥/ ١٣١.\n(٨) في (ب): تخذه.","vol":"17","page":264},{"text":"﴿خُبْرًا﴾ علمًا (١).\n\n<span data-type=\"title\" id=toc-2612>٩٢ </span>- قوله ﷿: ﴿ثُمَّ أَتْبَعَ سَبَبًا﴾\n\n<span data-type=\"title\" id=toc-2613>٩٣ </span>- ﴿حَتَّى إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ﴾\nبالفتح قرأ (٢) ابن كثير وأبو عمرو وعاصم (في رواية حفص) (٣)، وقرأ الباقون بالضم (٤).\nقال الكسائي: هما لغتان (٥)، وهما جبلان سد ذو القرنين ما بينهما حاجزًا بين يأجوج ومأجوج ومَنْ وراءهم (٦).\nوقال عكرمة: ما كان من صنعة بني آدم فهو السد بفتح السين، وما كان من صنع الله تعالى فهو السُّد بالضم (٧) (٨).\n_________\n(١) هذا مروي عن مجاهد، وابن زيد، رواه عنهما الطبري في \"جامع البيان\" ١٦/ ١٥.\n(٢) سقطت في (ب)، وفي (ز): قرأ بالفتح.\n(٣) زيادة من (ب).\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٣٩٩)، \"التيسير\" للداني (ص ١١٨) \"التذكرة\" لابن غلبون ٢/ ٤١٨ - ٤١٩.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ١٥، \"معاني القرآن\" للنحاس ٤/ ٢٩٢، \"زاد المسير\" لابن الجوزي ٥/ ١٣٢.\n(٦) نسب الواحدي هذا الكلام لابن عباس، - ﵄ -، انظر: \"الوسيط\" ٣/ ١٦٦.\n(٧) في (ب): بضم السين.\n(٨) رواه عنه الطبري في \"جامع البيان\" ١٦/ ١٥.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٢٠١، \"الدر المصون\" للسمين الحلبي ٧/ ٥٤٤، \"زاد المسير\" لابن الجوزي ٥/ ١٣٣.\nوهو قول أبي عبيدة كما في \"مجاز القرآن\" ١/ ٤١٤، وابن عباس، انظر \"الدر =","vol":"17","page":265},{"text":"وقال ابن عباس - ﵄ -: السدان (١) أرمينية وأذربيجان (٢).\n﴿وَجَدَ مِنْ دُونِهِمَا قَوْمًا لَا يَكَادُونَ يَفْقَهُونَ﴾.\nقرأ الأعمش ويحيى بن وثاب وحمزة والكسائي: (يُفْقِهُوْن) بضم الياء وكسر القاف، على معنى يُفْهمون (٣) غيرهم.\nوقرأ الباقون: ﴿يَفْقَهُونَ﴾ بفتح الياء والقاف، أي: يعلمون ويفهمون (٤) (٥) ﴿قَوْلًا﴾.\n_________\n= المصون\" للسمين الحلبي \"زاد المسير\" لابن الجوزي، \"معاني القرآن\" للنحاس ٤/ ٢٩٢، وقد رد الطبري هذا القول فقال: ولا معنى للفرق الذي ذكر عن أبي عمرو بن العلاء، وعكرمة .. \"جامع البيان\" للطبري ١٦/ ١٥.\n(١) في (ب) تصحفت إلى: لن، وفي الأصل: السدين.\n(٢) رواه عنه ابن المنذر، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٤٨.\nوأذربيجان: مملكة عظيمة. شمال فارس، كانت قصبتها تبريز -وهي اليوم من مدن إيران- وقد فتحت أذربيجان في زمن عمر بن الخطاب، وهي الآن جمهورية شمال إيران.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٢٨.\nوأرمينية: بلاد واسعة فيها عدة مالك، وهي عدة نواحٍ تقع شمالَ بلاد فارس، وكانت مما تنازع عليه الفرس والروم سابقًا ومنها تغليس، وخلاط، وشروان، وافتتحت بعض نواحيها في عهد عثمان - ﵁ -.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٥٩، ٢/ ٣٥.\n(٣) في (ب): يُفقهون.\n(٤) في (ب): ويقيمون.\n(٥) \"السبعة\" لابن مجاهد (ص ٣٩٩)، \"التيسير\" للداني (ص ١١٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٣٩)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٢٥، \"معاني القراءات\" للأزهري ٢/ ١٢٣.","vol":"17","page":266},{"text":"<span data-type=\"title\" id=toc-2614>٩٤ </span>- قوله﷿: ﴿قَالُوا يَاذَا الْقَرْنَيْنِ﴾\nفإن قيل: كيف أخبر عنهم أنهم لا يفقهون قولًا، ثم قال تعالى: ﴿قَالُوا يَاذَا الْقَرْنَيْنِ﴾؟ قيل: كَلَّمه عنهم قوم آخرون ترجمة، وبيان ذلك في قراءة ابن مسعود ﵁: (ولا يكادون يفقهون قولًا قال الذين من دونهم يا ذا القرنين) (١).\n(وقيل معناه: لا يكادون يفقهون خيرًا من شر، ولا ضلالًا من هدى) (٢).\n﴿قَالُوا يَاذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ﴾ قرأهما عاصم والأعرج (٣) مهموزين، والباقون بغير همز (٤)،\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٠٢، \"زاد المسير\" لابن الجوزي ٥/ ١٣٣، \"لباب التأويل\" للخازن ٣/ ١٧٧.\n(٢) ما بين القوسين ساقط من (ب)، ولم أجد هذا القول.\n(٣) عبد الرحمن بن هرمز الأعرج، أبو داود المدني، مولى ربيعة بن الحارث بن عبد المطلب الهاشمي.\nأخذ القراءة عن أبي هريرة، وابن عباس، وروى عن أبي هريرة وأكثر عنه، وعن أبي سعيد الخدري. قرأ عليه نافع، وحدث عنه: أيوب السختياني، وابن لهيعة، وأبو الزناد قال الذهبي: وافر العلم مع الثقة والأمانة. روى حديثه الجماعة، وتوفي سنة ١١٧ هـ بالإسكندرية.\n\"معرفة القراء\" للذهبي ١/ ٧٧، \"غاية النهاية\" لابن الجزري ١/ ٣٨١، \"تهذيب الكمال\" للمزي ٤/ ٤٨٥، \"تقريب التهذيب\" لابن حجر (ص ٦٠٣).\n(٤) \"السبعة\" لابن مجاهد (ص ٣٩٩)، \"التذكرة\" لابن غلبون ٢/ ٤١٩ وقرأ بغير همز أيضًا محمَّد بن حبيب عن الأعشى عن أبي بكر عن عاصم، انظر: \"المبسوط في =","vol":"17","page":267},{"text":"وهما لغتان (١)، قالوا: وأصله من أجيج النار وهو ضوؤها (٢) وشررها.\nشُبِّهوا به في كثرتهم وشدتهم (٣).\nوقال وهب بن منبه ومقاتل بن سليمان (٤): هم (٥) من ولد يافث (٦) ابن نوح ﵇.\nوقال الضحاك: هم جيل من الترك (٧).\nوقال كعب: هم نادرة من ولد آدم؛ لأنهم ولد آدم من غير حواء وذلك أن آدم ﵇ كان (٨) ذات يوم فاحتلم، وامتزجت نطفته\n_________\n= القراءات العشر\" لابن مهران الأصبهاني (ص ٢٣٩)، \"جامع البيان\" للطبري ١٦/ ١٦.\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٤، \"الدر المصون\" للسمين الحلبي ٧/ ٥٤٥ - ٥٤٦، \"معاني القرآن\" للزجاج ٣/ ٣١٠.\n(٢) في (ز): صوتها.\n(٣) انظر: \"الدر المصون\" للسمين الحلبي ٧/ ٥٤٥ - ٥٤٦ وزاد أنه قيل أيضًا أنهما اشتقا من: الأجَّة، وهو الاختلاط أو شدة الحر.\nأو من الأج وهو سرعة العدو، أو من الأجاج، وهو الماء المالح.\nوانظر: \"معاني القرآن\" للزجاج ٣/ ٣١٠ \"لسان العرب\" لابن منظور ٢/ ٢٠٧ (أجج).\n(٤) \"تفسير مقاتل\" ٢/ ٦٠١، ولم أجده معزوًّا لوهب.\n(٥) في (ز): هما.\n(٦) ممن ذكر أن يأجوج ومأجوج من ولد يافث، ابن عبد البر في القصد والأمم في التعريف بأصول أنساب العرب والعجم (ص ٤١).\n(٧) \"معالم التنزيل\" للبغوي ٥/ ٢٠٢، \"زاد المسير\" لابن الجوزي ٥/ ١٣٣.\n(٨) في (ب): قال، وفي (ز) غير واضحة لكنها أقرب إلى: قاب.","vol":"17","page":268},{"text":"بالتراب، فلما انتبه أسف على ذلك الماء الذي خرج منه، فخلق الله تعالى من ذلك الماء يأجوج ومأجوج، فهم متصلون بنا من جهة الأب دون الأم (١).\nوقوله تعالى: ﴿مُفْسِدُونَ فِي الْأَرْضِ﴾.\nقال سعيد بن عبد العزيز: فسادهم في الأرض أنهم كانوا يأكلون الناس (٢).\nوقال الكلبي: كانوا يخرجون إلى أرضهم أيام الربيع فلا يدعون فيها شيئًا أخضر إلا أكلوه ولا شيئًا يابسًا إلا احتملوه (٣)، فأدخلوه أرضهم وقد لقوا منهم أذى شديدًا وقتلًا (٤).\n_________\n(١) \"الوسيط\" للواحدي ٣/ ١٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٥٦ وقال القرطبي: وهذا فيه نظر؛ لأن الأنبياء صلوات الله عليهم وسلامه لا يحتلمون.\nقلت: وهو مخالف لقوله تعالى: ﴿يَاأَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى﴾\n[الحجرات: ١٣].\n(٢) نسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ٥٦/ ١١.\nوذكره بلا نسبة كل من: البغوي في \"معالم التنزيل\" ٥/ ٢٠٤، والخازن في \"لباب التأويل\" ٣/ ١٧٨، والزمخشري في \"الكشاف\" ٢/ ٤٠٢ ورواه ابن أبي حاتم، وابن المنذر، عن حبيب الأرجاني، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٥١.\n(٣) في (ب): إلا حملوه.\n(٤) نسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٣٤، والواحدي في \"الوسيط\" ٣/ ١٦٧ والبغوي في \"معالم التنزيل\" ٥/ ٢٠٤. وبلا نسبة: القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٥٦، والزمخشري في \"الكشاف\" ٢/ ٤٠٢، والخازن في \"لباب التأويل\" ٣/ ١٧٨.","vol":"17","page":269},{"text":"وقيل معناه: أنهم سيفسدون في الأرض عند خروجهم (١).\n[١٧٩٩] أخبرنا عبد الله بن حامد (٢)، قال: أخبرنا عبد الله بن محمَّد بن مبارك (٣) قال: حدثنا علي بن إبراهيم البشنوي (٤) قال: حدثنا محمَّد بن (٥) المصفى (٦) قال: حدثنا يحيى بن سعيد (٧)، عن محمَّد بن إسحاق (٨)، عن الأعمش (٩)، عن شقيق (١٠)، عن\n_________\n(١) هو اختيار الطبري في \"جامع البيان\" ١٧/ ١٦، ٢٢.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٢٠٤.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) في (ب): السوى. وفي (ز): البغوي. ولم أجده.\n(٥) ساقطة من (ب).\n(٦) القرشي، أبو عبد الله الحمصي، صدوق، له أوهام، وكان يدلس.\n(٧) العطار، أبو زكريا الأنصاري، ضعيف.\n(٨) محمَّد بن إسحاق هذا مشهور بالنسبة إلى أحد أجداده فيقال له:\nمحمَّد بن محصن، وهو: محمَّد بن إسحاق بن إبراهيم بن محمَّد بن عكاشة بن محصن العكاشي الأسدي، روى عن: الأعمش والأوزاعي، وعنه: محمَّد بن كامل، وهاشم بن القاسم الحراني، قال يحيى بن معين، وأبو حاتم: كذاب. وقال أبو حاتم أيضًا: مجهول. وقال البخاري: منكر الحديث. وقال ابن حبان: يضع الحديث على الثقات، وقال الدارقطني: متروك يضع. وقال ابن حجر: كذبوه، روى له ابن ماجه حديثًا واحدًا.\n\"تهذيب الكمال\" للمزي ٦/ ٤٩٦، \"تقريب التهذيب\" لابن حجر (ص ٨٩٣)، \"الضعفاء\" للعقيلي ٤/ ١٤٢.\n(٩) سليمان بن مهران، ثقة، حافظ، لكنه مدلس.\n(١٠) شقيق بن سلمة، أبو وائل الأسدي، الكوفي، ثقة، مخضرم.","vol":"17","page":270},{"text":"حذيفة (١) - ﵁ - قال: سألت النبي - ﷺ - عن يأجوج ومأجوج، فقال: \"يأجوج أمة ومأجوج أمة، كل أمة أربع مائة ألف أمة، لا يموت الرجل منهم حتى ينظر إلى ألف ذكر من صلبه كلهم قد حمل السلاح\"، قيل: يا رسول الله، صفهم لنا؟ قال: \"هم ثلاثة أصناف: فصنف منها أمثال الأرز\"، قيل: يا رسول الله وما الأرز؟ قال: \"شجرة بالشام، طول الشجرة عشرون ومائة ذراع (في السماء، وصنف منهم عرضه وطوله سواء عشرون ومائة ذراع) (٢)، وصنف منهم يفرش أذنه ويلتحف بالأخرى، ولا يقرون بفيل ولا وحش ولا خنزير إلا أكلوه، ومن مات منهم أكلوه، مقدمتهم بالشام، وساقتهم بخرسان، يشربون أنهار المشرق وبحيرة الطبرية\" (٣).\n_________\n(١) في جميع النسخ: عن عبد الله، والتصحيح من مصادر التخريج، وقد صرح ابن حجر أن الثعلبي قد رواه وغيره عن حذيفة - ﵁ -. \"الكاف الشاف\" (ص ١٠٤).\n(٢) ما بين القوسين ساقط من (ز).\n(٣) [١٧٩٩] الحكم على الإسناد:\nموضوع.\nفيه محمَّد بن إسحاق العكاشي، كذاب.\nالتخريج:\nرواه ابن عدي في \"الكامل\" ٦/ ١٦٩ وقال عنه وعن غيره مما رواه من طريق\nالعكاشي: كلها مناكير موضوعة. وابن مردويه كما في \"الكاف الشاف\" لابن حجر (ص ١٠٤).\nورواه ابن الجوزي في \"الموضوعات\" كما في \"تخريج أحاديث وآثار الكشاف\"، للزيلعي ٢/ ٣١١.\nورواه الواحدي في \"الوسيط\" ٣/ ١٦٦، من طريق العكاشي.","vol":"17","page":271},{"text":"وقال وهب بن منبه ﵀: كان ذو القرنين رجلًا من الروم ابن عجوز من عجائزهم ليس لها ولد غيره، وكان اسمه الإسكندروس، فلما بلغ وكان عبدًا صالحًا قال الله تعالى: يا ذا القرنين إني باعثك إلى أمم الأرض، وهم أمم مختلفة ألسنتهم وهم جميع أهل الأرض، ومنهم أمتان بينهما (طول الأرض كله (١) ومنهم أمتان بينهما) (٢) عرض الأرض كله، وأمم في وسط الأرض، منهم الجن والإنس ويأجوج ومأجوج، فأما اللتان بينهما طول الأرض فأمة عند مغرب الشمس، ويقال لها: ناسك (٣) وأما الأخرى عند مطلعها يقال لها: منسك، وأما اللتان بينهما عرض الأرض فأمة في قطر (٤) الأرض الأيمن، يقال لها (٥): هاويل، والأخرى في قطر الأرض الأيسر، يقال لها: تأويل. فلما قال الله تعالى له ذلك، قال ذو القرنين: إلهي، إنك قد ندبتني لأمر عظيم لا يقدر قدره إلا أنت، فأخبرني عن هذِه الأمم التي بعثتني إليها بأي قوة أكابرهم (٦)؟ (وبأي جمع أكاثرهم؟ وبأي حيلة أكابدهم؟) (٧) وبأي صبر أقاسيهم؟\n_________\n(١) ساقطة من (ز).\n(٢) ما بين القوسين ساقط من الأصل.\n(٣) في (ب): ناسيك.\n(٤) في (ب): قصر.\n(٥) سقطت من (ب).\n(٦) في (ز): أكاثرهم.\n(٧) ما بين القوسين ساقط من (ب)، وفي (ز) وبأي جمع وبأي حيلة أكابرهم.","vol":"17","page":272},{"text":"وبأي لسان أناطقهم؟ وكيف لي بأن أفقه لغاتهم؟ وبأي سمع أسمع أقوالهم؟ وبأي بصر أنفذهم؟ وبأي حجة أخاصمهم؟ وبأي قلب (١) أعقل عنهم؟ وبأي حكمة (٢) أدبرّ أمرهم؟ وبأي قسط أعدل بينهم؟ وبأي حلم أصابرهم؟ وبأي معرفة أنصف (٣) بينهم؟ وبأي علم أتقن أمورهم؟ (٤) وبأي يد أسطو عليهم؟ وبأي رجل أطؤهم؟ وبأي طاقة أحصيهم؟ وبأي جند أقاتلهم؟ وبأي رفق أتألفهم؟ وليس عندي يا إلهي شيء مما ذكرت يقوم لهم، ولا يَقْوى (٥) عليهم (٦) ولا يطيقهم (٧)، وأنت الرؤوف الرحيم، الذي لا تكلف نفسًا إلا وسعها، ولا تحملها إلا طاقتها، ولا تشقيها بل أنت ترحمها.\nقال الله تعالى له: سأطوقك ما حملتك، أشرح لك صدرك فيسمع (٨) كل شيء، وأشرح لك فهمك فتفقه كل شيء، وأبسط لك لسانك (٩) فتنطق بكل شيء، وأفتح لك سمعك فتعي كل شيء،\n_________\n(١) في غير الأصل: عقل.\n(٢) في غير الأصل: وبأي قلب وحكمة.\n(٣) في غير الأصل: أفصل، وكذا في \"جامع البيان\" للطبري.\n(٤) في (ب): أمرهم.\n(٥) في الأصل: نقوى.\n(٦) سقطت من (ب).\n(٧) في الأصل: نطيقهم.\n(٨) في (ب): فيسع، و(ز): فتسمع.\n(٩) في (ز): لسانًا.","vol":"17","page":273},{"text":"وأنفذ لك بصرك فتنفذ كل شيء (١)، وأحصي لك فلا يفوتك شيء، وأشد لك عضدك فلا يهولك شيء، وأشد لك ركنك (٢) فلا يغلبك شيء، وأشد لك قلبك فلا يفزعك شيء، وأحفظ عليك عقلك (٣) فلا يَعْزُب عنك شيء، وأبسط لك من بين يديك فتسطو فوق كل شيء، وأشد لك وطأتك فتهد كل شيء، وألبسك الهيبة فلا يرومك (٤) شيء، وأسخر لك النور والظلمة فأجعلهما جندًا من جندوك، يهديك النور من أمامك، وتحوطك (٥) الظلمة من ورائك. فلما قيل له ذلك انطلق (٦) يؤم الأمة التي عند مغرب الشمس، فلما بلغهم وجد جمعًا (٧) وعددًا لا يحصيهم إلا الله، وقوة وبأسًا لا يطيقه إلا الله، وألسنة مختلفة، وأهواء متشتتة، وقلوبًا متفرقة، فلما رأى ذلك كابَرَهُمْ (٨) بالظلمة فضرب حولهم ثلاثة عساكر منها، فأحاط بهم من كل مكان حتى جَمَعَتْهُمْ في مكان واحد، ثم أخذ عليهم بالنور فدعاهم إلى الله تعالى وعبادته، فمنهم من آمن به،\n_________\n(١) في غير الأصل: وأمد لك بصرك فينفذ كل شيء.\n(٢) في (ز): إزرك.\n(٣) من (ز).\n(٤) في (ب): يرزعك، وفي (ز): يهولك.\n(٥) في (ب): ويحفظك.\n(٦) سقطت من الأصل، وهي في النسختين الأخريين، وفي الطبري.\n(٧) في (ب): جميعًا.\n(٨) في غير الأصل: كاثرهم.","vol":"17","page":274},{"text":"ومنهم من صد عنه، فعمد إلى الذين تولوا عنه فأدخل عليهم الظلمة فدخلت في أفواههم وأنوفهم وآذانهم وأجوافهم، ودخلت في دورهم وبيوتهم وغشيتهم من فوقهم ومن تحتهم ومن كل جانب منهم، فماجوا فيها (١) وتحيروا، فلما أشفقوا أن يهلكوا فيها عجّوا إليه بصوت واحد، فكشفها عنهم وأخذهم (٢) عنوة فدخلوا في دعوته، فجنّد من أهل المغرب أممًا عظيمة فجعلهم جندًا واحدًا، ثم انطلق بهم يقودهم، والظلمة تسوقهم من خلفهم وتحرسهم من خلفهم، والنور أمامهم يقوده ويدله (٣) وهو يسير في ناحية الأرض اليمنى، وهو يريد الأمة التي في قطر الأرض الأيمن التي يقال لها: هاويل، وسخر الله تعالى له يده وقلبه ورأيه وعقله ونظره، فلا يخطئ (إذا ائتمروا) (٤) وإذا عمل عملًا أتقنه.\nفانطلق يقول تلك الأمم وهي تتبعه، فإذا انتهى إلى بحر أو مخاضة (٥) بني سُفنًا من ألواح صغار أمثال النعال، فينظمها (٦) في ساعة، ثم حمل فيها جميع من معه من تلك الأمم وتلك الجنود، فإذا قطع الأنهار والبحار فتقها، ثم دفع إلى كل رجل منهم لوحًا\n_________\n(١) في الأصل: فيه.\n(٢) في (ب): وأخذها.\n(٣) في (ب): يقودهم ويدلهم.\n(٤) ساقط من الأصل: فلا يخطئ إذا عمل عملًا.\n(٥) مخض: أصل يدل على اضطراب. انظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ٣٠٤ (مخض).\n(٦) في (ز): فنظمها.","vol":"17","page":275},{"text":"فلا يكترثه حمله، فلم يزل ذلك (١) دأبه حتى انتهى إلى هاويل، فعمل فيه كعمله (٢) في ناسك، فلما فرغ منها مضى على وجهه في ناحية الأرض اليمنى حتى انتهى إلى منسك عند مطلع الشمس (٣)، فعمل فيها وجنّد منها جنودًا كفعله في الأمتين اللتين قبلها، ثم كرّ مقبلًا حتى أخذ ناحية الأرض اليسرى وهو يريد تأويل، وهي الأمة التي بحيال هاويل، وهما متقابلتان بينهما عرض الأرض كلها (٤)، فلما بلغها عمل فيها وجند فيها كفعله (٥) في الذي قبلها، فلما فرغ منها عطف على (٦) الأمم التي وسط الأرض من الجن والإنس ويأجوج ومأجوج، فلما كان في بعض الطريق مما يلي منقطع الترك نحو المشرق قالت له أمة صالحة من الإنس: يا ذا القرنين إن بين هذين الجبلين خلقًا من خلق الله تعالى ليس فيهم مشابه الإنس، وهم أشباه البهائم، يأكلون العشب ويفترسون الدواب (٧) كما يفترسها السباع ويأكلون ديدان (٨) الأرض كلها من\n_________\n(١) في (ب): كذلك.\n(٢) في غير الأصل: كفعله.\n(٣) سقطت من (ز).\n(٤) في غير الأصل: كله.\n(٥) في غير الأصل: كعمله.\n(٦) في (ب): منها إلى.\n(٧) في غير الأصل: والوحوش، وهي في \"جامع البيان\" للطبري.\n(٨) في (ب): نساد، وفي (ز): مساد، وفي الطبري: خشاش.","vol":"17","page":276},{"text":"الحيات والعقارب وكل ذي روح مما خلق الله (١) في الأرض، وليس لله تعالى خلق ينمى نماهم في العام الواحد، ولا يزدادون (٢) كزيادتهم، فإن أتت مدة على ما ترى من نمائهم وزيادتهم فلا شك (أنهم سيملؤون) (٣) الأرض ويخلون أهلها منها ويظهرون عليهم (٤) فيفسدون فيها، وليست تمر بنا سنة منذ جاورناهم إلا ونحن نتوقعهم (٥) أن يطلع علينا أولهم من بين هذين الجبلين ﴿فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَى أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا﴾.\n\n<span data-type=\"title\" id=toc-2615>٩٥ </span>- ﴿قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا (٩٥)﴾\nأعدوا لي الصخور (٦) والحديد والنحاس حتى أرتاد بلادهم، وأعلم علمهم، وأقيس ما بين جبليهم (٧).\nثم انطلق يؤمهم حتى دفع إليهم وتوسط بلادهم فوجدهم على مقدار واحد ذكرهم وأنثاهم، يبلغ طول الواحد منهم مثل نصف الرجل المربوع منّا.\nوقال علي بن أبي طالب - ﵁ -: منهم من طوله شبر، ومنهم من هو\n_________\n(١) ليس لفظ الجلالة في (ز).\n(٢) في غير الأصل: ولا يزداد.\n(٣) في (ب): يسمكون.\n(٤) في غير الأصل: عليهما.\n(٥) في (ب): نتوقاهم.\n(٦) في (ب): الصخر.\n(٧) في غير الأصل: جبلهم.","vol":"17","page":277},{"text":"مفرط في الطول (١).\nلهم مخاليب في (أيديهم في موضع) (٢) الأظفار مثل (٣) أيدينا، وأنياب وأضراس كأضراس السباع وأنيابها، وأحناك كأحناك الإبل يسمع لهم (٤) حركة إذا أكلوا كحركة الجرة (٥) من الإبل، وكقضم (٦) البغل المسن أو الفرس القوي، ولهم هلب (٧) من الشعر في أجسادهم ما يواريهم وما يتقون به من الحر والبرد إذا أصابهم، ولكل واحد منهما (٨) أذنان عظيمتان، إحداهما وبر (٩)، والأخرى زغبة (١٠)، يلتحف إحداهما ويفترش الأخرى، ويصيف في إحداهما\n_________\n(١) ليس قول على - ﵁ - من رواية الطبري، وأظنه ليس من قول وهب، وإنما ذكره المصنف وسط كلامه.\n(٢) ساقط من الأصل.\n(٣) في غير الأصل: من.\n(٤) في غير الأصل: تسمع لها.\n(٥) الجرجرة: تردد هدير الفحل. انظر: \"لسان العرب\" لابن منظور ٤/ ١٣١ (جرر).\n(٦) في (ب): وكعظيم، وفي (ز): وكقطم.\n(٧) المهلب: قيل: هو الشعر كله، وقيل: هو في الذنب وحده، وقيل: ما غلظ من الشعر. انظر: \"لسان العرب\" لابن منظور ١/ ٧٨٦ (هلب).\n(٨) سقطت من (ب)، وفي (ز): منهم.\n(٩) في غير الأصل: وبرة، والوبر: صوف الإبل، والأرانب، ونحوها.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٢٧١ (وبر).\n(١٠) الزغب: صغار الشعر والريش ولينه، وقيل: دقاق الريش الذي لا يطول، وقيل: أول ما يبدو من شعر الصبي.\nانظر: \"لسان العرب\" لابن منظور ١/ ٤٥٠ (زغب).","vol":"17","page":278},{"text":"ويشتو في الأخرى، وليس منهم ذكر ولا أنثى إلا وقد عرف أجله الذي يموت! ومنقطع عمره وذلك أنه لا يموت ميت من ذكورهم حتى يخرج من صلبه ألف ولد، ولا تموت الأنثى حتى يخرج من رحمها ألف ولد، فإذا كان ذلك أيقن بالموت وتهيأ له، وهم يرزقون القنين (١) في أيام الربيع ويستمطرونه كما يستمطر الغيث لحينه، فيقذفون منه كل سنة بواحد فيأكلونه عامهم كله إلى مثلها من القابل فيعمهم (٢) في كثرتهم، وهم يتداعون تداعي الحمام ويعوون عواء الذئب (٣)، ويتسافدون تسافد البهائم حيث التقوا.\nفلما عاين منهم ذلك ذو القرنين انصرف إلى ما بين الصدفين فقاس ما بينهما، وهو في حد (٤) منقطع أرض الترك مما يلي مشرق الأرض (٥)، فوجد بُعْدَ ما بينهما مائة فرسخ، فلما أنشأ في عمله حفر (٦) الأساس حتى بلغ الماء، ثم جعل عرضه خمسين فرسخًا، وجعل حشوه الصخر، وطينه النحاس يذاب ثم يصب عليه، فصار كأنه عرق من جبل تحت الأرض، ثم علاه وشرفه بزبر الحديد والنحاس المذاب، وجعل خلاله عرقًا من نحاس أصفر، فصار كأنه\n_________\n(١) في (ب): التيسير، وفي (ز): التينان، وفي الطبري: التنين.\n(٢) في غير الأصل: على.\n(٣) في (ب): الذئاب، وفي الطبري: الكلاب.\n(٤) ساقط من غير الأصل.\n(٥) في (ب): المشرق، وفي (ز): مشرق الشمس.\n(٦) في غير الأصل: حفر له.","vol":"17","page":279},{"text":"برد مُحَبّر في (١) صفرة النحاس وحمرته وسواد الحديد، فلما فرغ منه وأحكمه انطلق عامدًا إلى جماعة من (٢) الإنس.\nفبينا هو يسير إذ دفع إلى أمة صالحة يهدون بالحق وبه يعدلون، فوجد أمة مقسطة مقتصدة يقتسمون بالسوية ويحكمون بالعدل ويتراحمون، حالتهم واحدة، وكلمتهم واحدة، وأخلاقهم مشتبهة، وطريقتهم (٣) مستقيمة، وقلوبهم متآلفة، وسيرتهم مستوية، وقبورهم بأبواب بيوتهم، وليس على بيوتهم أبواب، وليس عليهم أمراء، وليس بينهم قضاة، وليس بينهم أغنياء ولا ملوك ولا أشراف، ولا يختلفون، ولا يتفاضلون، ولا يتنازعون، ولا يستبون، ولا يقتتلون، ولا يقحطون، ولا يحردون (٤)، ولا تصيبهم الآفات التي تصيب الناس، وهم أطول الناس أعمارًا (٥)، وليس فيهم مسكين ولا فقير ولا فظ ولا غليظ، فلما رأى ذلك ذو القرنين من أمرهم عجيب منهم، وقال: أخبروني أيها القوم، فإني قد أحصيت الأرض كلها بحرها وبرها، وشرقها وغربها ونورها وظلمتها، فلم أر أحدًا مثلكم، فخبِّروني خبركم؟ قالوا: نعم، فاسألنا عما تريد.\n_________\n(١) في (ب): من.\n(٢) سقطت من (ز).\n(٣) في (ب): وطريقهم، وفي (ز): وطرائقهم.\n(٤) في (ب): ولا يحزنون، ومن معاني الحرد: الغضب، والغيظ، والمنع.\nانظر: \"لسان العرب\" لابن منظور ٣/ ١٤٥ (حرد).\n(٥) في الأصل و(ب): أعمالًا، والمثبت من (ز)، وكذا في الطبري.","vol":"17","page":280},{"text":"قال: أخبروني ما بال قبوركم على أبواب بيوتكم؟\nقالوا: عمدًا فعلنا ذلك لئلا ننسى الموت، ولا يخرج ذكره من قلوبنا.\nقال: فما بال بيوتكم ليس عليها أبواب؟\nقالوا: ليس فينا مُتَّهم وليس منّا إلا أمين مؤتمن.\nقال: فما بالكم ليس عليكم أمير؟\nقالوا: لا حاجة لنا إلى ذلك.\nقال: فما بالكم ليس فيكم حكام؟\nقالوا: لا نختصم.\nقال: فما بالكم ليس فيكم أغنياء؟\nقالوا: لا نتكاثر.\nقال: (فما بالكم ليس فيكم أشراف؟\nقالوا: لا نتنافس) (١).\nقال: فما بالكم ليس فيكم ملوك؟\nقالوا: لا نفتخر.\nقال: (فما بالكم لا تتفاضلون ولا تتفاوتون؟\nقالوا: من قبل أنا متواصلون متراحمون) (٢).\nقال: فما بالكم لا تتنازعون ولا تختلفون؟\nقالوا: من ألفة قلوبنا وصلاح ذات بيننا.\n_________\n(١) ما بين القوسين ساقط من غير الأصل.\n(٢) ما بين القوسين ساقط من غير الأصل.","vol":"17","page":281},{"text":"قال: فما بالكم لا تستبون ولا تقتتلون؟\nقالوا: من قبل أنا غلبنا طبائعنا بالعزم وأنا سسنا أنفسنا بالأحلام.\nقال: فما بال كلمتكم واحدة وطريقتكم مستقيمة؟\nقالوا: من أجل أنا لا نتكاذب (١) ولا نتخادع ولا يغتال (٢) بعضنا بعضًا.\nقال: فأخبروني من أين تشابهت قلوبكم واعتدلت سريرتكم؟\nقالوا: صحت صدورنا فنزع الله بذلك الغل والحسد من قلوبنا.\nقال: فما بالكم ليس فيكم مسكين ولا فقير؟\nقالوا: من قبل أنا نقسم بالسوية.\nقال: فما بالكم ليس فيكم فظ ولا غليظ؟\nقالوا: من قبل الذل والتواضع.\nقال: فما بالكم جعلتم أطول الناس أعمارًا؟\nقالوا: من قبل أنا نتعاطى الحق ونحكم بالعدل.\nقال: فما بالكم لا تقحطون (٣)؟\nقالوا: لا نغفل عن الاستغفار.\nقال: فما بالكم لا تحزنون ولا تحردون؟\nقالوا: من قبل أنا وطنّا أنفسنا للبلاء منذ كنا، وأحببناه وحرصنا عليه.\n_________\n(١) في غير الأصل: نتكاثر.\n(٢) في \"جامع البيان\" للطبري: ولا يغتاب.\n(٣) تصحفت في (ب) إلى: تضحكون.","vol":"17","page":282},{"text":"قال: فما بالكم لا تصيبكم الآفات كما تصيب الناس؟\nقالوا: لأنا (١) لا نتوكل إلا على الله (٢) ولا نعمل بالأنواء والنجوم.\nقال: حدثوني هكذا وجدتم آباءكم يفعلون؟\nقالوا: نعم، وجدنا آباءنا يرحمون مساكينهم، ويواسون فقراءهم، ويعفون عمن ظلمهم، ويحسنون (٣) إلى من أساء إليهم، ويحلمون عمن جهل عليهم، ويستغفرون لمن سبهم، ويصلون أرحامهم، ويؤدون أمانتهم، ويحفظون وقت صلواتهم، ويوفون بعهدهم، ويصدقون في مواعيدهم، (ولا يرغبون عن أكفائهم، ولا يستنكفون (٤) عن أقاربهم) (٥)، فأصلح الله تعالى بذلك أمرهم وحفظهم ما كانوا أحياء، وكان حقًا عليه أن يخلفهم في تركتهم (٦).\n_________\n(١) ساقطة من الأصل.\n(٢) في غير الأصل: لأنا لا نتوكل على غير الله.\n(٣) في (ب): ولا يسيئون.\n(٤) استنكف: نكف من الأمر، واستنكف، إذا أنف منه. \"معجم مقاييس اللغة\" لابن فارس ٥/ ٤٧٩.\n(٥) ما بين القوسين ساقط من غير الأصل.\n(٦) رواه الطبري مع زيادة ألفاظ، ونقص، واختلاف قليل في \"جامع البيان\" ١٧/ ١٦ - ٢١ قال: حدثنا ابن حميد، قال: حدثنا سلمة، قال: حدثني محمَّد بن إسحاق، قال: حدثني من لا أتهم عن وهب بن منبه اليماني، فذكره. وهذا إسناد ضعيف لجهالة شيخ ابن إسحاق، كما أن هذِه القصة من الإسرائيليات، المليئة بالمنكرات.\nقال الحافظ ابن كثير: قد ذكر الطبري هنا أثرًا غريبًا طويلًا عجيبًا في سير ذي القرنين وبنائه السد، وكيفية ما جرى له وفيه طول وغرابة ونكارة في أشكالهم =","vol":"17","page":283},{"text":"(فقال لهم ذو القرنين: لو كنت مقيمًا لأقمت فيكم ولكني لم أؤمر بالإقامة (١).\nوروى قتادة (٢)، عن أبي رافع (٣)، عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"إن يأجوج ومأجوج يحفرونه كل يوم حتى إذا كادوا يرون شعاع الشمس قال الذي عليهم: ارجعوا فتحفرونه غدًا. (فيعيده الله تعالى كأشد ما كان، حتى إذا بلغت مدتهم حفروا حتى إذا كادوا يرون شعاع الشمس، قال الذي عليهم: ارجعوا فستحفرونه إن شاء الله غدًا). (٤)\nفيعودون إليه وهو كهيئته حين (٥) تركوه، فيحفرونه فيخرجون على الناس، فيستقون المياه، ويتحصن الناس في حصونهم فيرمون بسهامهم (٦) إلى السماء، فترجع إليهم فيها كهيئة الدم فيقولون: قهرنا أهل الأرض وعلونا أهل السماء. فيبعث الله تعالى عليهم نغفًا (٧) في\n_________\n= وصفاتهم وطولهم وقصر بعضهم وآذانهم .. ا. هـ. \"تفسير القرآن العظيم\" لابن كثير ٩/ ١٩١.\n(١) ما بين القوسين ساقط من غير الأصل.\n(٢) قتادة بن دعامة، أبو الخطاب السدوسي، ثقة، ثبت.\n(٣) نفيع أبو رافع الصائغ المدني، نزيل البصرة، ثقة، ثبت.\n(٤) ما بين القوسين ساقط من (ز).\n(٥) تصحفت في (ب) إلى: حتى.\n(٦) في (ب): سهمًا منهم.\n(٧) النغف بالتحريك: دود يكون في أنوف الإبل والغنم، واحده نَغَفَة، وقال أبو عبيد: وهو أيضًا الدود الأبيض الذي يكون في النوى إذا أنقع، وأيضًا النغف: =","vol":"17","page":284},{"text":"أقفائهم فيقتلهم\" (١)، فقال رسول الله - ﷺ -: \"والذي نفسي بيده إن دواب الأرض لتسمن وتشكر شكرًا (٢) من لحومهم\" (٣).\n[١٨٠٠] وأخبرنا عبد الله بن حامد (٤) قال: أخبرنا محمَّد بن شاذان (٥) قال: أخبرنا جعونة (٦) بن محمَّد (٧)، قال: أخبرنا صالح\n_________\n= دود طوال سود وغبر.\n\"لسان العرب\" لابن منظور ٩/ ٣٣٨ (نغف)، \"الصحاح\" للجوهري ٣/ ١١٨٦.\n(١) في النسخ: فيقتلونهم، والمثبت من مراجع التخريج وهو الصحيح.\n(٢) تشكر: أي: امتلأت وغزرت، يقال حلوبة شكرة: انظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ٢٠٨ (شكر).\n(٣) الحكم على الإسناد:\nإسناده صحيح رواه الترمذي كتاب تفسير القرآن، باب: ومن سورة الكهف (٣١٥٣) وقال: هذا حديث حسن غريب.\nورواه ابن ماجه كتاب الفتن، باب: فتنة الدجال وخروج عيسى ابن مريم (٤٠٨٠)، وأحمد في \"المسند\" ٢/ ٥١٠، ٥١١ (١٠٦٣٢، ١٠٦٣٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ٢٤٢ (٦٨٢٩)، والحاكم في \"المستدرك\" ٤/ ٥٣٤ (٨٥٠١)، وقال: صحيح على شرط الشيخين، ولم يخرجاه، ووافقه الذهبي، وأبو يعلى في \"مسنده\" ١١/ ٣٢١ (٦٤٣٦).\nكما رواه البيهقي، وابن مردويه وابن عساكر، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٥١، ٤/ ٤٥٣ - ٤٥٤، والواحدي في \"الوسيط\" ٣/ ١٦٨، والطبري في \"جامع البيان\" ١٦/ ٢١.\nوالحديث صحيح.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) لم أجده.\n(٦) هكذا في الأصل: جعونة، وفي (ب) صنعويه، وفي (ز) خيفويه.\n(٧) لم أجده.","vol":"17","page":285},{"text":"ابن محمَّد (١)، عن عبيد الله (٢)، عن (٣) محمَّد بن إسحاق (٤)، عن عاصم بن (٥) عمر بن قتادة (٦)، عن محمود بن لبيد (٧)، عن أبي سعيد الخدري (٨) - ﵁ - قال: سمعت رسول الله - ﵁ - يقول: \"تفتح يأجوج ومأجوج فيخرجون كما قال الله ﷿: ﴿وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ﴾ (٩) فيغشون الأرض وينحاز المسلمون عنهم إلى حصونهم ومدائنهم، حتى إن أولهم يمرون (١٠) بالنهر من أنهار الأرض -قال أبو الهيتم: الدجلة- فيشربونها حتى تصير يابسة فيمر به الذين من بعدهم فيقولون: لقد كان بهذا المكان ماء مرة حتى إذا ظهروا على أهل الأرض قالوا: هؤلاء أهل الأرض قد فرغنا منهم وبقي أهل السماء. قال: فيهز أحدهم حربته ثم يقذف بها إلى السماء فترجع إليه مختضبة دمًا للفتنة فبينا هم كذلك إذ بعث الله ﷿\n_________\n(١) الترمذي، متهم ساقط.\n(٢) لم أجد ترجمته، وفي (ب): عبد الله بن عبد الله، وفي (ز): عبيد الله بن عبد الله.\n(٣) في (ب): بن.\n(٤) محمَّد بن إسحاق بن يسار، صاحب المغازي، صدوق يدلس، ورُمي بالتشيع والقدر.\n(٥) في الأصل و(ز): عن، وهو خطأ.\n(٦) ثقة عالم بالمغازي.\n(٧) صحابي جليل ..\n(٨) صحابي مشهور.\n(٩) الأنبياء: ٩٦.\n(١٠) في (ب): يمر.","vol":"17","page":286},{"text":"دودًا في أعناقهم كنغف الجراد فيموتون موت الجراد، فيصبح المسلمون لا يسمعون لهم حسًّا فيقولون هل: (١) من رجل يشتري نفسه فينظر ما فعل هؤلاء القوم؟ فينزل رجل منهم قد أيقن أنه مقتول، فيجدهم (٢) موتى (٣) بعضهم على بعض فينادي، أصحابه: أبشروا فقد كفاكم الله أمر (٤) عدوكم فيخرج المسلمون فيرسلون مواشيهم فيهم، فما يكون لهم رعي غير لحومهم، فتشكر عليهم كأحسن ما يشكرن على شيء من النبات أصابته قط\" (٥).\n_________\n(١) من (ب).\n(٢) في الأصل: فيجدوهم.\n(٣) ساقطة من (ب).\n(٤) ساقطه من الأصل.\n(٥) [١٨٥٥] الحكم على الإسناد:\nواه، فيه صالح بن محمَّد هو الترمذي، متهم ساقط، وفيه من لم أجدهم. لكن الحديث صحيح.\nالتخريج:\nرواه ابن ماجه كتاب الفتن، باب: فتنة الدجال وخروج عيسى بن مريم .. (٤٠٧٩)، والإمام أحمد في \"المسند\" ٣/ ٧٧ (١١٣٧١) بسند صحيح.\nوابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ٢٤٤، والحاكم في \"المستدرك\" ٢/ ٢٦٨ (٢٩٦٦) وقال: صحيح على شرط مسلم ولم يخرجاه. ووافقه الذهبي.\nوأبو يعلى في \"مسنده\" ٢/ ٥٠٣ (١٣٥١)، والطبري في \"جامع البيان\" ١٦/ ٢١، وفي جميع أسانيدهم صرّح ابن إسحاق بالتحديث بخلاف المثبت هنا في سند المصنف، وعند الطبري.\nوالحديث مداره على ابن إسحاق، ﵀، وقد صرّح فيه بالتحديث عن عاصم وهو من رجال الجماعة عن محمود بن لبيد فالحديث صحيح.","vol":"17","page":287},{"text":"وقال وهب: إنهم يأتون البحور فيشربون ماءها ويأكلون دوابها ثم يأكلون الخشب والحشيش (١) والشجر ومن ظفروا به من الناس ولا يقدرون أن يأتوا مكة ولا المدينة ولا بيت المقدس (٢).\nوقوله ﷿: ﴿فَهَلْ نَجْعَلُ لَكَ خَرْجًا﴾ قرأ أهل الكوفة (إلا عاصمًا) (٣): (خراجًا) بالألف، والباقون بغير ألف وهما لغتان يعني جعلًا وأجرًا (٤).\nوقال أبو عمرو بن العلاء: الخرج ما تبرعت به، والخراج ما لزمك أداؤه (٥).\n﴿عَلَى أَنْ تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا﴾ حاجزًا فلا يصلون إلينا.\n(﴿سَدًّا﴾، قرأ نافع، وابن عامر، وأبو بكر، سُدا بضم\n_________\n(١) سقطت من غير الأصل.\n(٢) مرّ نحو هذا من قول وهب الطويل الذي أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧ - ٢١.\n(٣) من (ز).\n(٤) \"السبعة\" لابن مجاهد (ص ٤٠٠) \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٣٩)، \"التيسير\" للداني (ص ١١٨)، \"التذكرة\" لابن غلبون ٢/ ٤١٩، \"جامع البيان\" للطبري ١٦/ ٢٢.\n(٥) \"زاد المسير\" لابن الجوزي ٥/ ١٣٤ وقيل: هما بمعنى واحد، هو قول أبي عبيدة، كما ذكره ابن الجوزي في \"زاد المسير\".\nوقيل: الخرج: الفيء، والخراج: الضريبة، قاله الزجاج في \"معاني القرآن\" ٣/ ٣١٠.\nوقيل: الخرج أخص من الخراج، قاله: ابن عزيز في \"تفسير غريب القرآن\" (ص ٢٠٨).\nوانظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ١/ ٢٩٢.","vol":"17","page":288},{"text":"السين) (١).\nقوله ﷿: ﴿قَالَ﴾ قال: لهم ذو القرنين ﴿مَا مَكَّنِّي﴾ قرأ على الإدغام أكثر القراء، وقرأ أهل مكة (٢) (يعني: ابن كثير) (٣) (مكنني) بنونين (مخففتين، الأولى مفتوحة والثانية مكسورة) (٤) على الإظهار (٥)، ﴿فِيهِ رَبِّي﴾ وقواني عليه ﴿خَيْرٌ﴾ ومن خرجكم ﴿فَأَعِينُونِي﴾ ولكن أعينوني ﴿بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا﴾ حاجزًا كالحائط والسد (٦).\nقالوا: وما تلك القوة؟ قال: فَعَلَةٌ وصُنّاع يحسنون البناء والعمل والآلة. قالوا: وما تلك الآلة؟\n\n<span data-type=\"title\" id=toc-2616>٩٦ </span>- قال: ﴿آتُونِي﴾\n_________\n(١) ما بين القوسين ساقط من الأصل، وانظر: \"التيسير\" للداني (ص ١١٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٣٩).\n(٢) في (ب) الكوفة، وهو خطأ لأن هذِه قراءة ابن كثير فقط وهو مكي.\n(٣) زيادة من (ز).\n(٤) زيادة من (ز).\n(٥) \"السبعة\" لابن مجاهد (ص ٤٠٠)، \"التيسير\" (ص ١١٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٥.\n(٦) \"العمدة في غريب القرآن\" لمكي (ص ١٩٢)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ١/ ٣٩٦ وقال الطبري: والردم حاجز الحائط والسد إلا أنه أمنع منه وأشد. \"جامع البيان\" ١٦/ ٢٠، وقال الزجاج: والردم في اللغة أكثر من السد، \"معاني القرآن\" ٣/ ٣١١.\nوكذا قال النحاس في \"معاني القرآن\" ٤/ ٢٩٣.","vol":"17","page":289},{"text":"يعني: أعطوني ﴿زُبَرَ الْحَدِيد﴾ قطع الحديد، واحدتها زبرة (١)، فأقوه بها فبناه ﴿حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ﴾ الطرفين (٢) قرأ ابن كثير، وأبو عمرو، وابن عامر (الصُّدُفين) بضمتين، وقرأ أبو بكر بضم الصاد وإسكان الدال والباقون بفتحها (٣).\nروى مسلم بن خالد عن سعيد بن أبي صالح (٤) قال: بلغنا أنه وضع الحطب (٥) بين الجبلين، ثم نسج عليه الحديد، ثم نسج الحطب على الحديد، فلم يزل يجعل الحطب على الحديد، والحديد على الحطب، حتى ساوى بين الصدفين (٦) -وهما الجبلان وفيه لغتان: ضم الصاد والدال، وفتحهما (٧) - أمر بالنار فأرسلت فيه\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٤، \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٠)، \"معاني القرآن\" للنحاس ٤/ ٢٩٤، \"معاني القرآن\" للزجاج ٣/ ٣١١.\n(٢) المقصود: جانبا الجبل، كما في \"العمدة في غريب القرآن\" لمكي (ص ١٩٢).\nوفسره الأكثرون بالجبلين، وهو تفسير ابن عباس، كما رواه عنه الطبري في \"جامع البيان\" ١٦/ ٢٥.\nوانظر \"معاني القرآن\" للنحاس ٤/ ٢٩٤، \"زاد المسير\" لابن الجوزي ٥/ ١٣٥.\n(٣) ساقطة من الأصل، وانظر: \"التيسير\" للداني (ص ١١٩)، \"السبعة\" لابن مجاهد (ص ٤٠١).\n(٤) سقط من (ب). ولم أجد عنه إلا ما ذكره ابن سعد، قال: سعيد بن أبي صالح توفي سنة تسع وعشرين ومائة وكان قليل الحديث.\n(٥) تصحفت في (ب) إلى: صالح الخطيب.\n(٦) ذكره المصنف في \"عرائس المجالس\" (ص ٣٢٨) ونسبه لأهل السير، ولم ينسبه لأحد معين.\n(٧) مضى ذكر القراءة في الصدفين، وانظر: \"معاني القرآن\" للفراء ٢/ ١٦٠.","vol":"17","page":290},{"text":"ثم ﴿قَالَ انْفُخُوا حَتَّى إِذَا جَعَلَهُ نَارًا﴾ ثم جعل يفرغ القطر عليه فذلك قوله ﷿ ﴿قَالَ آتُونِي﴾ (قرأ حمزة وأبو بكر (قال ائتوني) بهمزة ساكنة بعد اللام) (١).\n﴿أُفْرِغْ﴾ أصب ﴿عَلَيْهِ قِطْرًا﴾ وهو النحاس المذاب (٢)، قال: فجعلت النار تأكل الحطب ويصير النحاس مكان الحطب حتى لزم الحديد النحاس.\n\n<span data-type=\"title\" id=toc-2617>٩٧ </span>- ﴿فَمَا اسْطَاعُوا﴾\n(شدد حمزة الطاء) (٣).\n﴿أَنْ يَظْهَرُوهُ﴾ أن يعلوه من فوقه ﴿وَمَا اسْتَطَاعُوا لَهُ نَقْبًا﴾ من أسفله (٤).\nقال قتادة: ذكر لنا أن رجلًا قال: يا نبي الله قد رأيت سد يأجوج ومأجوج\". قال: \"انعته لي\".\n_________\n(١) ساقطة من الأصل، وانظر: \"التيسير\" للداني (ص ١١٩)، \"السبعة\" لابن مجاهد (ص ٤٠١).\n(٢) \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٠)، \"العمدة في غريب القرآن\" لمكي (ص ١٩٣) \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٢/ ٢٥١ \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٥ وفيه: حديدًا ذائبًا.\n(٣) ساقطة من الأصل، انظر: \"التيسير\" للداني (ص ١١٩)، \"السبعة\" لابن مجاهد (ص ٤٠١)، \"التذكرة\" لابن غلبون ٢/ ٤٢٠.\n(٤) هذا قول الطبري في \"جامع البيان\" ١٦/ ٢٦.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٢٠٥، \"الوسيط\" للواحدي ٣/ ١٦٨ \"معاني القرآن\" للزجاج ٣/ ٣١٢.","vol":"17","page":291},{"text":"قال: كالبُرُدِ الحِبَرةِ (١) (٢) طريقة سوداء وطريقة حمراء. قال: \"قد رأيته\" (٣).\n\n<span data-type=\"title\" id=toc-2618>٩٨ </span>- قوله ﷿: ﴿قَالَ هَذَا﴾\nقال ذو القرنين لما فرغ من بنائه: هذا، يعني: هذا السد (٤) ﴿رَحْمَةٌ﴾ نعمة ﴿مِنْ رَبِّي﴾ فلذلك لم يقل: هذِه ﴿فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ﴾ (قرأ أهل الكوفة ﴿دَكَّاءَ﴾) (٥) يعني: ملتزقًا مستويًا بالأرض، من قولهم: ناقة دكاء أي مستوية الظهر لا سنام لها (٦)، ومن قرأ (دكًّا) بلا مد فمعناه مدكوك (٧) ﴿وَكَانَ وَعْدُ رَبِّي حَقًّا﴾.\n_________\n(١) في (ز): الحبر، وفي \"جامع البيان\" للطبري و\"الدر المنثور\" للسيوطي المحبر.\n(٢) البرد: ضرب من الملابس، والحبرة: ضرب من برود اليمن يقال: بُرْدُ حِبَرَةٍ وليس حبرة بلدًا إنما هو وشيٌ، انظر: \"لسان العرب\" لابن منظور ٤/ ١٥٩ (حبر).\n(٣) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٢٣. وابن مردويه كما في \"الدر المنثور\" للسيوطي ٤/ ٤٥١.\n(٤) ذكره الطبري في \"جامع البيان\" ١٦/ ٢٧، والبغوي في \"معالم التنزيل\" ٥/ ٢٠٥، والأخفش في \"معاني القرآن\" ٢/ ٣٩٩ وعند الزجاج في \"معاني القرآن\" ٣/ ٣١٢، والنحاس في \"معاني القرآن\" ٤/ ٢٩٦ هذا التمكين.\n(٥) زيادة من (ب)، وانظر: \"السبعة\" لابن مجاهد (ص ٤٠٢)، \"التيسير\" (ص ١١٩)، \"التذكرة\" لابن غلبون ٢/ ٤٢ أو الكوفيون: حمزة وعاصم والكسائي.\n(٦) \"جامع البيان\" للطبري ١٦/ ٢٧، \"معاني القرآن\" للنحاس ٤/ ٢٩٦ \"تفسير غريب القرآن\" لابن قتيبة (٢٧١).\n(٧) \"معالم التنزيل\" للبغوي ٥/ ٢٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٦٣، \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٥.","vol":"17","page":292},{"text":"<span data-type=\"title\" id=toc-2619>٩٩ </span>- قوله ﷿: ﴿وَتَرَكْنَا بَعْضَهُمْ﴾\nيعني: بعض الخلق.\n(﴿يَوْمَئِذٍ يَمُوجُ﴾ يدخل ﴿فِي بَعْضٍ﴾ ويختلط إنسهم بجنهم حيارى) (١) ﴿وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا﴾ في صعيد واحد.\n\n<span data-type=\"title\" id=toc-2620>١٠٠ </span>- قوله ﷿: ﴿وَعَرَضْنَا﴾\nوأبرزنا (٢) ﴿جَهَنَّمَ يَوْمَئِذٍ﴾ يوم القيامة ﴿لِلْكَافِرِينَ عَرْضًا﴾.\n\n<span data-type=\"title\" id=toc-2621>١٠١ </span>- ثم وصفهم فقال: ﴿الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَنْ ذِكْرِي﴾\nغشاوة وغفلة عن الإيمان والقرآن، ﴿وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا﴾ أي: لا يطيعون (٣) (٤) أن يسمعوا كتاب الله ويتدبروه، ويؤمنوا به لغلبة الشقاء عليهم.\n\n<span data-type=\"title\" id=toc-2622>١٠٢ </span>- ﴿أَفَحَسِبَ﴾\nأفظن.\nقرأ على، وعكرمة، ومجاهد: (فَحَسْبُ) (٥) أي: كفاهم ذلك\n_________\n(١) \"جامع البيان\" للطبري ١٦/ ٢٨، \"معالم التنزيل\" للبغوي ٥/ ٢٠٩.\nوما بين القوسين ساقط من (ب).\n(٢) \"معالم التنزيل\" للبغوي ٥/ ٢٠٩، \"لباب التأويل\" للخازن ٣/ ١٧٩.\n(٣) في غير الأصل: لا يطيقون.\n(٤) في \"جامع البيان\" للطبري ١٦/ ٣١ \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٦٥ لا يطيقون كما في النسخ غير الأصل، ولعله الأصح.\n(٥) الذي في المصادر (أَفَحَسْب).\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨٥) \"زاد المسير\" لابن =","vol":"17","page":293},{"text":"﴿الَّذِينَ كَفَرُوا أَنْ يَتَّخِذُوا عِبَادِي﴾ يعني: عيسى والعُزَير (١) والملائكة (٢) ﴿مِنْ دُونِي أَوْلِيَاءَ﴾ كلا، بل هم لهم أعداء يتبرؤون منهم.\nوقال ابن عباس - ﵄ -: يعني الشياطين (٣)، تولوهم وأطاعوهم من دون الله.\nوقال مقاتل: يعني: الأصنام (٤). سماها عبادًا كما قال في موضع آخر: ﴿إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ﴾ (٥).\n﴿إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًا﴾.\n_________\n= الجوزي ٥/ ١٣٧ \"جامع البيان\" للطبري ١٦/ ٣٢ \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٦٥، وعن عكرمة رواها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٩٢ قال: أفحسبهم ذلك، ونسبها ابن الجوزي أَيضًا: لابن عباس وابن جبير وابن يعمر وابن محيصن.\n(١) ليست في غير الأصل.\n(٢) \"جامع البيان\" للطبري ١٦/ ٣١ - ٣٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٦٥.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٣٧.\n(٤) \"زاد المسير\" لابن الجوزي ٥/ ١٣٧ والذي في \"تفسير مقاتل\" ٢/ ٦٠٤ ﴿أَفَحَسِبَ الَّذِينَ كَفَرُوا﴾ من أهل مكة ﴿أَنْ يَتَّخِذُوا عِبَادِي مِنْ دُونِي أَوْلِيَاءَ﴾: يعني بالآلهة وانظر: \"معالم التنزيل\" للبغوي ٥/ ٢٠٩.\n(٥) الأعراف: ١٩٤.","vol":"17","page":294},{"text":"<span data-type=\"title\" id=toc-2623>١٠٣ </span>- قوله ﷿: ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا (١٠٣)﴾\nيعني: الذين أتعبوا أنفسهم في عمل يبغون به ربحًا وفضلًا، فنالوا به هلاكًا وعطبًا، ولم يدركوا ما طلبوا كالمشتري سلعة يرجو بها فضلًا وربحًا، فخاب رجاؤه وخسر بيعه.\n\n<span data-type=\"title\" id=toc-2624>١٠٤ </span>- ﴿الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا﴾\nواختلفوا في الذين عُنوا بذلك.\nفقال علي بن أبي طالب كرم الله وجهه: هم الرهبان والقسوس (١) الذين حبسوا أنفسهم في الصوامع (٢).\nوقال سعد بن أبي وقَّاص، وعبد الله بن عباس - ﵄ -: هم اليهود والنصارى (٣) نظيره: ﴿عَامِلَةٌ نَاصِبَةٌ (٣) تَصْلَى نَارًا حَامِيَةً (٤)﴾ (٤).\nوروى سفيان (٥)، عن سلمة بن كهيل (٦)،\n_________\n(١) في (ب): والقسيسون.\n(٢) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٣٢.\n(٣) رواه عن سعد البُخَارِيّ كتاب التفسير، باب ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا (١٠٣)﴾ (٤٧٢٨). ولم أجده منسوبًا لابن عباس - ﵄ -.\n(٤) الغاشية: ٣ - ٤.\n(٥) سفيان بن سعيد بن مسروق الثَّوريّ، كان إمامًا حجة ثِقَة عابدًا.\n(٦) سلمة بن كهيل بن حصين الحضرميّ، أبو يحيى الكُوفيّ.\nروى عن: جندب بن عبد الله البَجَليّ، وأبي الطفيل، وسعيد بن جبير، والشعبي.\nوعنه: ابنه يحيى، والأعمش، وشعبة، والثوري، وغيرهم.\nوكان ﵀ إمامًا حافظًا ثِقَة، أخرج حديثه الجماعة، تُوفِّي سنة ١٢١ هـ.\n\"تهذيب الكمال\" للمزي ٣/ ٢٥، \"سير أعلام النبلاء\" للذهبي ٥/ ٢٩٨.","vol":"17","page":295},{"text":"عن أبي الطفيل (١) - ﵁ - قال: سأل عبد الله بن الكَوّاء (٢) عليًّا - ﵁ - عن قوله: ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا﴾ قال: أنتم يَا أهل حروراء (٣).\n﴿وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا﴾ أي يظنون أنَّهم بفعلهم مطيعون محسنون.\n\n<span data-type=\"title\" id=toc-2625>١٠٥ </span>- قوله ﷿ ﴿أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ﴾\nفبطلت وذهبت ﴿فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا﴾.\nقال أبو سعيد الخُدرِيّ - ﵁ -: يأتي أناس يوم القيامة بأعمال هي عندهم في العظم كجبال تهامة، فإذا وزنوها لم تزن شيئًا، فذلك قوله تعالى: ﴿فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا﴾ (٤).\n_________\n(١) عامر بن واثلة بن عبد الله بن عمرو، الليثيّ الكناني، أبو الطفيل الصحابي، مات سنة ١١٠ هـ وهو آخر الصَّحَابَة موتًا.\n\"الإصابة\" لابن حجر ٣/ ١١٤، \"تهذيب الكمال\" للمزي ٤/ ٣٨، \"تقريب التهذيب\" لابن حجر (ص ٤٧٨).\n(٢) عبد الله بن الكواء كان أحد زعماء الخوارج الذين خرجوا على علي - ﵁ - وكان من الذين جادلهم ابن عباس، وقد رجع منهم أربعة آلاف تائبين وكان ابن الكواء منهم. \"تاريخ الإِسلام\" للذهبي (٣/ ٥٩١)، \"مجمع الزوائد\" للهيثمي ٦/ ٢٣٦.\n(٣) أخرجه بهذا اللفظ: الطبري في \"جامع البيان\" ١٦/ ٣٣ - ٣٤ وأخرجه أَيضًا بلفظ: أَنْتَ وأصحابك، وبلفظ: ويلك، أهل حروراء منهم. وقد رواه بهذا اللفظ الأخير عبد الرَّزّاق في \"تفسير القرآن\" ١/ ٣٤٨ ورواه من طريقه الطبري.\nقال ابن حجر ﵀: وليس الذي قاله علي ببعيد، لأن اللفظ يتناوله وإن كان السبب مخصوصًا، \"فتح الباري\" ٨/ ٤٢٥.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٥/ ٢١١، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٦٦.","vol":"17","page":296},{"text":"[١٨٠١] أخبرنا القاضي أبو زيد عبد الرَّحْمَن بن محمَّد بن حبيب (١) (٢) إملاءً، قال: أخبرنا أبو بكر أَحْمد بن إسحاق بن أَيُّوب (٣)، قال: أخبرنا محمَّد بن إبراهيم (٤)، قال: حَدَّثَنَا يحيى بن بكير (٥) قال: حَدَّثَنَا المغيرة (٦)،\n_________\n(١) في الأصل أبو عبد الرَّحْمَن بن محمَّد بن حبيب، وفي (ز) أبو يزيد عبد الرَّحْمَن .. والتصحيح من (ب) ومن مصادر الترجمة.\n(٢) عبد الرَّحْمَن بن محمَّد بن أَحْمد بن حبيب بن الليث بن شبيب، أبو زيد القاضي النَّيْسَابُورِيّ الفقيه، وصفه عبد الغافر الفارسيّ بالإمام، أحد أئمة أصحاب الشَّافعيّ ومدرسيهم، وقال: وكان كثير الشيوخ، صحيح السماع.\nحدث عن الأصم، وأبي بكر الصبغي، والبيهقي، وعنه: القشيري، وابن أبي زكريا. تُوفِّي سنة (٤١٣ هـ) ولم أجد فيه توثيقًا صريحًا، إنما كلام الفارسيّ مشعر بتوثيقه.\n\"المنتخب\" لعبد بن حميد (ص ٣٠٢)، \"الطبقات الكبرى\" لابن سعد ٥/ ١٠٩، \"سير أعلام النبلاء\" للذهبي ١٧/ ٢٣٨.\n(٣) أبو بكر النَّيْسَابُورِيّ، الشَّافعيّ الصبغي، لم يذكر بجرح أو تعديل.\n(٤) أبو عبد الله البوشنجي، النَّيْسَابُورِيّ، ثِقَة، حافظ فقيه.\n(٥) يحيى بن عبد الله بن بكير القُرشيّ، المخزومي مولاهم، أبو زكريا المصري، ثِقَة في الليث، وتكلموا في سماعه من مالك.\n(٦) المغيرة بن عبد الرَّحْمَن بن عبد الله بن خالد بن حزام بن خويلد الحزاميّ، الأسدي، القرشي.\nروى عن: أبي الزِّناد، وموسى بن عقبة، وهشام بن عروة بن الزُّبير.\nوعنه: سعيد بن منصور، وابن وهب، وابنه عبد الرَّحْمَن، وقتيبة بن سعيد.\nأخرج حديثه الجماعة، قال ابن حجر: من السابعة.\n\"تهذيب الكمال\" للمزي ٧/ ١٩٩، \"تقريب التهذيب\" لابن حجر (ص ٩٦٦)، \"سير أعلام النبلاء\" للذهبي ٨/ ١٦٦.","vol":"17","page":297},{"text":"عن أبي الزِّناد (١)، عن الأعرج (٢)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ - \"ليأتي الرَّجل العظيم السمين (٣) يوم القيامة فلا يزن جناح بعوضة، اقرؤوا ﴿فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا﴾ (٤).\n[١٨٠٢] وأخبرنا عبد الله بن حامد الوزان (٥)، قال: أخبرنا مكّيّ ابن عبدان (٦)، قال: حَدَّثَنَا عبد الرَّحْمَن بن بشر (٧)، قال: حَدَّثَنَا مروان ابن معاوية (٨)، قال: حَدَّثَنَا المغيرة بن مسلم (٩)، عن سعيد بن عمرو بن عثمان (١٠)، قال: سمعت عثمان بن عفان - ﵁ - يقول على المنبر: الربا\n_________\n(١) عبد الله بن ذكوان القُرشيّ مولاهم، أبو عبد الرَّحْمَن المدنِي الفقيه، المعروف بأبي الزِّناد، ثِقَة فقيه.\n(٢) عبد الرَّحْمَن بن هرمز الأعرج، أبو داود المدنِيُّ، ثِقَة، ثبت، عالم.\n(٣) في (ب): السمين العظيم.\n(٤) [١٨٠١] الحكم على الإسناد:\nفيه أَحْمد بن إسحاق لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البُخَارِيّ كتاب التفسير، باب ﴿قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا (١٠٣)﴾ (٤٧٢٩)، ومسلم كتاب صفة القيامة والجنة والنار (٢٧٨٥).\n(٥) لم يذكر بجرح أو تعديل.\n(٦) المحدث، الثقة، المتقن.\n(٧) أبو محمَّد النَّيْسَابُورِيّ، ثِقَة.\n(٨) أبو عبد الله الكُوفيّ، ثِقَة، حافظ، وكان يدلس أسماء الشيوخ.\n(٩) المغيرة بن مسلم، القسملي، أبو سلمة السراح، صدوق.\n(١٠) لم أجد له ترجمة، وإنما ذكره مصعب بن عبد الله الزُّبيريّ في كتابه \"نسب قريش\" (ص ١١٣) عند ذكره ولد عمرو بن عثمان بن عفان، وذكر أنَّه لا عقب له.","vol":"17","page":298},{"text":"سبعون بابًا، أهونهن حوبًا (١) مثل نكاح الرَّجل أمه، قال: وأربى الربا عرض أخيك المسلم أن تشتمه، قال: ويؤتى يوم القيامة بالعظيم الطَّويل الشروب الأكول الذي يشرب الفرق (٢) في المجلس فيوزن فلا يعدل جناح بعوضة، خاب (٣) ذلك وخسر ثم تلا هذِه الآية:\n﴿فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا﴾ (٤).\n_________\n(١) الحوب: له معان عدة، منها: الإثم، انظر: \"لسان العرب\" لابن منظور ١/ ٣٣٨ - ٣٣٩ (حوب).\n(٢) الفَرْقُ والفَرَق: مكيال ضخم، جمعه فُرقان، \"لسان العرب\" ١٠/ ٣٠٥.\n(٣) قوله: (جناح بعوضة خاب) بياض في صورة الأصل ولعله من أثر التصوير.\n(٤) [١٨٠٢] الحكم على الإسناد:\nرجاله ثقات، إلَّا شيخ المصنف وسعيد بن عمرو بن عثمان، لم أجد فيهما جرحًا أو تعديلًا.\nالتخريج:\nورد الجزء الأول منه مرفوعًا وهو قوله: الربا سبعون بابًا أهونهن حوبًا مثل نكاح الرَّجل أمه، قال: وأربى الربا عرض أخيك المسلم أن تشتمه .. فقد رواه الحاكم عن أبي هريرة في \"المستدرك\" ٢/ ٤٣ (٢٢٥٩) لكن قال: .. ثلاثة وسبعون بابًا. ورواه ابن ماجه عن أبي هريرة أَيضًا كتاب التجارات، باب: التغليظ في الربا (٢٢٧٤) لكن قال: \"الربا سبعون حوبًا\"، دون قوله: \"وأربى الربا .. \" الخ. ورواه ابن ماجه كتاب التجارات، باب: التغليظ في الربا (٢٢٧٥) عن عبد الله بن مسعود بلفظ: \"الربا ثلاثة وسبعون بابًا\".\nورواه ابن الجارود في \"المنتقى\" (٦٤٧)، عن أبي هريرة دون قوله: \"وأربى الربا .. \" الخ.\nأما الجزء الأخير من الحديث: \"ويؤتى يوم القيامة\" دون قوله: \"يشرب الفرق في المجلس\" فقد مضى تخريجه، عن أبي هريرة -﵁- لكن لم أجده مرويًا عن عثمان بن عفان - ﵁ -.","vol":"17","page":299},{"text":"<span data-type=\"title\" id=toc-2626>١٠٦ </span>- ﴿ذَلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا (١٠٦)﴾\nيعني: سخرية.\n\n<span data-type=\"title\" id=toc-2627>١٠٧ </span>- قوله ﷿ ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا﴾\nاختلفوا في الفردوس، فقال النَّبِيّ - ﷺ - (١): \"الجنة (٢) مائة درجة، ما بين كل درجتين كما بين السماء والأرض، أعلاها الفردوس، ومنها تفجر أنهار الجنة، وفوقها عرش الرَّحْمَن، فإذا سألتم الله تعالى فاسألوه الفردوس\" (٣).\n[١٨٠٣] وأخبرنا عبد الله بن حامد الوزان (٤)، قال: أخبرنا مكّيّ ابن عبدان (٥)، قال: حَدَّثَنَا مسلم بن الحجاج (٦)، قال: حَدَّثَنَا نصر بن على (٧) وإسحاق بن إبراهيم (٨)\n_________\n(١) سبق التنبيه على أسلوب المصنف هذا وأنه غير سائغ.\n(٢) في (ز): للجنة.\n(٣) هو جزء من حديث رواه البُخَارِيّ عن أبي هريرة كتاب: الجهاد والسير، باب: درجات المجاهدين في سبيل الله (٢٧٩٠)، وكتاب: التوحيد، باب: وكان عرشه على الماء (٧٤٢٣)، ورواه باللفظ الذي ذكره المصنف، الحاكم في \"المستدرك\" عن أبي هريرة -﵁- ١/ ١٥٣ (٢٦٧).\nورواه أَيضًا عن عبادة بن الصامت - ﵁ - (٢٦٩).\n(٤) لم يذكر بجرح أو تعديل.\n(٥) ثِقَة متقن.\n(٦) أبو الحسين النَّيْسَابُورِيّ الإِمام الكبير الثقة الفقيه صاحب الصحيح.\n(٧) نصر بن عليّ بن نصر بن عليّ الجهضمي، أبو عمرو الأَزدِيّ، ثِقَة، ثبت.\n(٨) ابن راهويه، الإِمام الكبير الحجة الثقة قرين الإِمام أَحْمد.","vol":"17","page":300},{"text":"وأبو غسان (١) واللفظ له، قال: حَدَّثَنَا أبو عبد الصمد (٢)، قال: حَدَّثَنَا أبو عمران الجوني (٣)، عن أبي بكر (٤) بن عبد الله بن قيس (٥)، عن أَبيه (٦)، عن النَّبِيّ - ﷺ - قال (٧): \"جنان الفردوس أربع: جنتان من فضة آنيتهما وما فيهما، وجنتان من ذهب آنيتهما وما فيهما، وما بين\n_________\n(١) أبو غسان، مالك بن عبد الواحد، المسمعي البَصْرِيّ، روى عن: بشر بن المفضل، وأبي عاصم النَّبِيل، وعبد العزيز بن عبد الصمد، وغيرهم.\nوعنه: مسلم، وأبو داود وأخرجا حديثه في كتابيهما، وأبو قلابة، ومحمَّد بن يونس الكديمي تُوفِّي سنة (٢٣٠ هـ).\n\"تهذيب الكمال\" للمزي ٧/ ٢٠، \"رجال صحيح مسلم\" لأبي بكر الأَصْبهانِيّ ٢/ ٢٢٢، \"تقريب التهذيب\" لابن حجر (ص ٩١٦).\n(٢) عبد العزيز بن عبد الصمد العمي، أبو عبد الصمد البَصْرِيّ، روى عن: جميل بن مرة ومنصور بن المعتمر، ومطر الوراق. وعنه: أَحْمد بن حنبل، وإسحاق بن راهويه، ونصر بن عليّ، ومسدد بن مسرهد، وغيرهم، أخرج حديثه الجماعة تُوفِّي سنة (١٨٧ هـ).\n\"تهذيب الكمال\" للمزي ٤/ ٥٢٢، \"تقريب التهذيب\" لابن حجر (ص ٦١٤) \"سير أعلام النبلاء\" للذهبي ٨/ ٣٦٩.\n(٣) عبد الملك بن حبيب، الأَزدِيّ، أبو عمران الجوني، البَصْرِيّ، ثِقَة.\n(٤) في (ب): عمر.\n(٥) أبو بكر بن أبي موسى الأَشْعريّ عبد الله بن قيس، واسمه عمرو أو عامر.\nروى عن أَبيه، وابن عباس، وجابر، والبراء - ﵁ -. وعنه: أبو إسحاق السبيعي، وابنه يونس بن أبي إسحاق، وأبو عمران الجوني أخرج حديثه الجماعة، تُوفِّي سنة (١٠٦ هـ).\n\"تهذيب الكمال\" للمزي ٨/ ٢٦١ \"تقريب التهذيب\" لابن حجر (ص ١١١٨).\n(٦) أبو موسى عبد الله بن قيس بن سليم، الأَشْعريّ، الصحابي المشهور.\n(٧) سقطت من الأصل.","vol":"17","page":301},{"text":"القوم وبين (١) أن ينظروا إلى ربهم إلَّا رداء الكبرياء على وجهه\" (٢).\nوقال شمر (٣): خلق الله جنة الفردوس بيده، فهو يفتحها في كل يوم خمسين مرة (٤)، فيقول: ازدادي طيبًا وحسنًا لأوليائي (٥).\nوقال قتادة: الفردوس ربوة الجنة وأوسطها وأفضلها وأرفعها (٦).\nوقال أبو أُمامة: الفردوس سرة الجنة (٧).\n_________\n(١) سقطت من (ب).\n(٢) [١٨٠٣] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البُخَارِيّ كتاب: التفسير، باب: ومن دونهما جنتان (٤٨٧٨)، ومسلم كتاب: الإيمان، باب: إثبات رؤية المُؤْمنين (١٨٠)، لكن ليس فيه عندهما: جنان الفردوس أربع. إنما أوله: جنتان من فضة .. وآخره عندهما: على وجهه في جنة عدن.\n(٣) في غير الأصل: ابن شمر، وما في الأصل موافق لتفسير الطبري.\n(٤) في (ز): خميس، وهكذا هو في \"جامع البيان\" للطبري.\n(٥) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٣٨ لكن فيه: في كل يوم خميس.\n(٦) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٣٦ دون قوله: وأرفعها.\nوذكره منسوبًا له البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢١١ والخازن في \"لباب التأويل\" ٣/ ١٨٠ وقد روي مرفوعًا عن النَّبِيّ -ﷺ- من طريق قتادة عن الحسن عن سمرة بن جندب عن النَّبِيّ - ﷺ - بلفظ: \"الفردوس من ربوة الجنة هي أوسطها وأحسنها\". رواه الطبري في \"جامع البيان\" ١٦/ ٣٧، والطبراني في \"المعجم الكبير\" ٧/ ٢١٣ بلفظ: \"الفردوس ربوة الجنة وأعلاها وأوسطها ومنها تفجر أنهار الجنة\".\n(٧) رواه عنه الطبري موقوفًا في \"جامع البيان\" ١٦/ ٣٦ لكن وقع في مطبوعة التفسير: عن لقمان عن عامر، قال: سئل أبو أسامة. والصواب: عن لقمان بن عامر، قال: سُئل أبو أُمامة. =","vol":"17","page":302},{"text":"وقال كعب: ليس في الجنان جنة أعلى من جنة الفردوس وفيها الآمرون بالمعروف والناهون عن المنكر (١).\nوقال مجاهد: هو البستان بالرومية (٢).\nوقال كعب: هو البستان الذي فيه الأعناب (٣).\nوقال الضحاك: هي الجنة الملتفة الأشجار (٤).\n_________\n= وقد روي عن النَّبِيّ - ﷺ - مرفوعًا رواه عنه أبو أُمامة بلفظ: \"سلو الله الفردوس، فإنَّها سرة الجنة\". أخرجه الحاكم في \"المستدرك\" ٢/ ٤٠٢ (٣٤٠٢)، والطبراني في \"المعجم الكبير\" ٨/ ٢٤٦ (٧٩٦٦)، ورواه عنه العرباض بن سارية - ﵁ - بلفظ: \"إذا سألتم الله فسلوه الفردوس، فإنَّه سر الجنة\"، يقول الرَّجل منكم لراعيه: عليك بسر الوادي، فإنَّه أمرعه، وأعشبه.\nأخرجه الطَّبْرَانِيّ في \"المعجم الكبير\" ١٨/ ٢٥٤ (٦٣٥) وذكره منسوبًا لأبي أُمامة القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٦٨.\nقوله: (سرة الجنة): قال ابن منظور: وسر الوادي: أكرم موضع فيه، والسر: وسط الوادي، وجمعه سرور، وكذلك سرارة، وسرارته، وسرته وأرض سِرٌّ: كريمة طيبة. \"لسان العرب\" لابن منظور ٤/ ٣٥٨ (سرر).\n(١) رواه الطبري في \"جامع البيان\" ١٦/ ٣٦، وذكره البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢١١، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٦٨، والخازن في \"لباب التأويل\" ٣/ ١٨٠.\n(٢) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٣٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٩٤، وانظر: \"معالم التنزيل\" ٥/ ٢١١، \"الوسيط\" للواحدي ٣/ ١٧١.\n(٣) رواه الطبري في \"جامع البيان\" ١٦/ ٣٦، وانظر\"معالم التنزيل\" للبغوي ٥/ ٢١١.\n(٤) ذكره البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢١١، منسوبًا له، وذكره غيره منسوب لأحد الخازن في \"لباب التأويل\" ٣/ ١٨٠، وقال المبرد: الفردوس -فيما سمعت من كلام العرب- الشجر الملتف، والأغلب عليه العنب. \"زاد المسير\" لابن الجوزي ٥/ ١٤٠، \"الوسيط\" للواحدي ٣/ ١٧١.","vol":"17","page":303},{"text":"وقيل: هي الروضة المستحسنة (١).\nوقيل: هي الأودية التي تنبت ضروبًا من النبات (٢) وجمعها من فراديس. قال أمية (٣):\nكانت مَنازِلُهم إذ ذاكَ ظاهرةً (٤) ... فيها الفَراديِسُ والفُومَانُ والبصلُ (٥)\n\n<span data-type=\"title\" id=toc-2628>١٠٨ </span>- ﴿خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا (١٠٨)﴾\nأي: لا يطلبون عنها تحولًا (٦) إلى غيرها، وهو مصدر مثل الصغر والعِوَج (٧).\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢١١.\n(٢) \"زاد المسير\" لابن الجوزي ٥/ ١٤٠، \"معالم التنزيل\" للبغوي ٥/ ٢١١ دون قوله: الأودية.\n(٣) أمية بن أبي الصلت عبد الله بن أبي ربيعة الثَّقَفيّ، وكان قرأ الكتب المتقدمة ورغب عن عبادة الأوثان، ويخبر أن نبيًا قد أظل زمانه سوف يبعث، ويتمنى أن يكون هو، فلما بعث النَّبِيّ - ﷺ - كفر به حسدًا، نعوذ بالله من الشقاء. ويؤثر عن النَّبِيّﷺ - أنَّه قال لما سمع شعره: آمن لسانه وكفر قلبه وذلك لكثرة ذكره الجنة والنار والحساب والأنبياء في شعره تُوفِّي سنة ٥ هـ.\n\"طبقات فحول الشعراء\" لابن سلام ١/ ٢٦٢، \"الشعر والشعراء\" لابن قتيبة (ص ٣٠٠)، \"الأعلام\" للزركلي ٢/ ٢٣.\n(٤) في (ب) أهله.\n(٥) \"ديوانه\" (ص ٤٨).\n(٦) في (ب): تحويلًا.\n(٧) \"جامع البيان\" للطبري ١٦/ ٣٨، وانظر: \"لسان العرب\" لابن منظور ١١/ ١٨٨ (حول)، \"مجاز القرآن\" لأبي عبيدة ١/ ٤١٦، \"تفسير غريب القرآن\" لابن قتيبة (٢٧١)، \"إيجاز البيان\" للنيسابوري ٢/ ١٩.","vol":"17","page":304},{"text":"وقال مخلد بن الحسين (١): سمعت بعض أصحاب أنس ﵁ قال: يقول أولهم دخولًا: إنما أدخلني الله تعالى أولهم لأنه ليس أحد أفضل مني. ويقول آخرهم دخولًا: إنما أخرني الله ﷿ لأنه ليس أحد أعطاه الله مثل ما أعطاني (٢).\n\n<span data-type=\"title\" id=toc-2629>١٠٩ </span>- قوله ﷿ ﴿قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي﴾.\nقال ابن عباس - ﵄ -: قالت اليهود: يَا محمَّد، تزعم أنا قد أوتينا الحكمة وفي كتابك ﴿يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا﴾ (٣) ثم تقول ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾ (٤) فكيف يكون هذا؟ فأنزل الله تعالى: ﴿قُلْ لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ﴾ أي ماؤه ﴿قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي﴾ وحكمه وعجائبه (٥).\nوقرأ أهل الكوفة (إلَّا عاصمًا) (٦) (ينفد) بالياء (٧) لتقدم الفعل، ﴿وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا﴾ عونًا وزيادة، وفي مصحف أُبَيّ ﵁\n_________\n(١) في (ب): محمَّد بن الحسن.\n(٢) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٣٨.\n(٣) البقرة: ٢٦٩.\n(٤) الإسراء: ٨٥.\n(٥) \"أسباب النزول\" للواحدي (ص ٣٠٧)، \"الوسيط\" له ٣/ ١٧١، \"لباب التأويل\" للخازن ٣/ ١٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٩٦.\n(٦) ساقطة من الأصل.\n(٧) هي قراءة حمزة والكسائي، انظر: \"السبعة\" لابن مجاهد (ص ٤٠٢)، \"التيسير\" للداني (ص ١١٩) \"التذكرة\" لابن غلبون ٢/ ٤٢١.","vol":"17","page":305},{"text":"(ولو جئنا بمثله مدادًا) (١) ونظيرها قوله تعالى: ﴿وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌ﴾ الآية (٢).\n\n<span data-type=\"title\" id=toc-2630>١١٠ </span>- قوله ﷿ ﴿قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ﴾\nقال ابن عباس - ﵄ -: نزلت في جندب بن زهير الغامدي (٣) وذلك أنَّه قال للنبي - ﷺ -: إنِّي أعمل العمل فإذا اطلع عليه سرني. فقال رسول الله - ﷺ -: \"إن الله طيب لا يقبل إلَّا الطيب، ولا يقبل ما شورك فيه\" (٤).\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٦٨، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨٥) ونسبها لابن مسعود وابن عباس ومجاهد. وذكره الطبري في \"جامع البيان\" ١٦/ ٣٩ ولم ينسبها لأحد.\nونسبها ابن الجوزي في \"زاد المسير\" ٥/ ١٤١ لابن عباس، ومجاهد، وسعيد بن جبير وأبي رجاء وقتادة وابن محيصن.\n(٢) لقمان: ٢٧.\n(٣) جندب بن زهير بن الحارث، الغامدي الأَزدِيّ، ذكر ابن سعد أنَّه حضر يوم الجمل مع على، وقد ذكره ابن حجر في \"الإصابة\"، وذكر أن في صحبته اختلافًا ووقع في مطبوعة \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٦٩: جندب بن زهير العامري وكذا في مطبوعة \"زاد المسير\" لابن الجوزي ٥/ ١٤١. وقد قال ابن حجر في \"الإصابة\" ١/ ٢٦٩ فرق ابن فتحون في الذيل بينه وبين جندب بن زهير الأَزدِيّ، وهما واحد، وهو الغامدي بالغين المعجمة والدال، وغامد بطن من الأزد ا. هـ.\nقلت وغامد اليوم من كبريات قبائل المملكة العربية السعودية وديارها جنوبًا في سراة الأزد وعاصمتها اليوم الباحة ونواحيها.\n(٤) ذكره بصيغة المصنف القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٦٩، وابن الجوزي في \"زاد المسير\" ٥/ ١٤١ وقد روى بصيغة أخرى، عن ابن عباس قال: كان جندب بن زهير إذا صلى أو صام أو تصدق فذكر بخير ارتاح له، فزاد في =","vol":"17","page":306},{"text":"فأنزل الله تعالى (هذِه الآية.\nوقال طاووس: قال رجل: يَا نبي الله، إنِّي أحب الجهاد في سبيل الله، وأحب أن يرى مكاني. فأنزل الله تعالى) (١) ﴿قُلْ﴾ يَا محمَّد ﴿إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ﴾ خلق آدمي مثلكم، قال ابن عباس - ﵄ -: علم الله سبحانه رسوله - ﷺ - التواضع (٢) لئلا يزهى على خلقه (٣).\n﴿يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ﴾ لا شريك له ﴿فَمَنْ كَانَ يَرْجُو﴾ أي: يخاف (٤) ﴿لِقَاءَ رَبِّهِ﴾ أي المصير إليه.\nوقيل معناه: يأمل رؤية ربه (٥) والرجاء يتضمن معنيين: الخوف\n_________\n= ذلك لمقالة النَّاس، فلامه الله، فنزل في ذلك فمن كان يرجو لقاء ربه .. ورواه ابن منده، وأبو نعيم في \"معرفة الصَّحَابَة\" وابن عساكر من طريق السدي الصغير عن الكلبي، عن أبي صالح، عن ابن عباس كما في \"الدر المنثور\" للسيوطي ٤/ ٤٥٩ وذكره ابن حجر منسوبًا للكلبي في \"التفسير\".\n\"الإصابة\" لابن حجر ١/ ٢٤٩، وانظر: \"الفتح السماوي\" للمناوي ٢/ ٨٠٢، \"الكاف الشاف\" لابن حجر (ص ١٠٥).\n(١) ما بين القوسين ساقط من الأصل، وقد روى قول طاوس الحاكم في \"المستدرك\" ٤/ ٣٦٦.\n(٢) سقطت من (ب).\n(٣) \"معالم التنزيل\" للبغوي ٥/ ٢١٣، \"لباب التأويل\" للخازن ٣/ ١٨٠.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٢١٧)، \"جامع البيان\" للطبري ١٦/ ٣٩، \"مشكل إعراب القرآن\" لمكي (ص ١٤٥).\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٦٩ هكذا رؤيته، كالمصنف والخازن في \"لباب التأويل\" ٣/ ١٨٠، والبغوي في \"معالم التنزيل\" ٥/ ٢١٣ وقيل: أي: يأمل ثواب الله، انظر: \"جامع البيان\" للطبري ١٦/ ٣٩، \"زاد المسير\" لابن الجوزي ٥/ ١٤٢، \"الكشاف\" للزمخشري ٢/ ٤٠٤.","vol":"17","page":307},{"text":"والأمل (١).\nقال الشَّاعر:\nفلا كُلُّ ما تَرجُو من الخَيرِ كائنٌ ... ولا كُلُّ ما تَرجُو من الشرِّ واقِعُ (٢)\nفجمع (٣) المعنيين في بيت واحد، ﴿فَلْيَعْمَلْ عَمَلًا صَالِحًا﴾ خالصًا ﴿وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا﴾ أي: ولا يرائي (٤).\nقال شهر بن حوشب: جاء رجل إلى عبادة بن الصامت - ﵁ - فقال: أرأيت رجلًا يصلي يبتغي وجه الله ﷿ ويحب أن يحمد عليه، ويصوم يبتغي وجه الله تعالى ويحب أن يحمد، ويتصدق يبتغي وجه الله ويحب أن يحمد، ويحج ويبتغي وجه الله ويحب أن يحمد (٥)؟\nفقال عبادة - ﵁ -: ليس له شيء إن الله يقول: أنا خير شريك فمن\n_________\n(١) \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤٩٤ (رجى)، \"الصحاح\" للجوهري ٥/ ١٨٧٦ (رجى).\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢١٣ ولم ينسبه، ولم أجده عند غيره.\n(٣) في (ب): فجمع بين.\n(٤) هكذا ذكره أَيضًا البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢١٣ والخازن في \"لباب التأويل\" ٣/ ١٨٠ وابن الجوزي في \"زاد المسير\" ٥/ ١٤٢.\nواللفظ عام في جميع أنواع الشِّرك، قال الطبري في \"جامع البيان\" ١٦/ ٤٠: فليخلص له العبادة، وليفرد له الربوبية.\n(٥) في (ب): اختلف ترتيب الأعمال، ففيه أولًا يصلي ثم يحج ثم يصوم ثم يتصدق. وفي (ز) و(ب): ويحمد عليه في كل المواضع.","vol":"17","page":308},{"text":"كان له معي شركة (١)، فهو له كله لا حاجة لي فيه (٢).\n[١٨٠٤] أخبرنا عبد الله بن حامد الوزان (٣)، قال: أخبرنا مكّيّ بن عبدان (٤)، قال: حَدَّثَنَا عبد الله بن هاشم (٥)، قال: حَدَّثَنَا عبد الرَّحْمَن (٦)، قال: حَدَّثَنَا سفيان (٧)، قال: حَدَّثَنَا سلمة (٨)، قال: سمعت جندبًا (٩) (١٠) ﵁ قال: قال رسول الله - ﷺ -: \"من سمّع سمّع الله به، ومن يرائي يرائي الله به\" (١١).\n_________\n(١) في (ب) شريك، وهو كذا في الطبري.\n(٢) رواه الطبري في \"جامع البيان\" ١٦/ ٤٠ بأخصر من هنا.\nوأما قوله - ﷺ -: أنا خير شريك .. الخ.\nفقد روى نحوه مسلم في كتاب: الزهد والرقائق، باب: من أشرك في عمله غير الله (٢٩٨٥)، وأَحمد في \"المسند\" ٢/ ٣٠١ (٧٩٩٩) وابن ماجه كتاب: الزهد، باب: الرياء والسمعة (٤٢٠٢)، بلفظ: أنا خير الشركاء، من عمل لي عملًا فأشرك فيه غيري، فأنا منه بريء وهو للذي أشرك.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ثِقَة متقن.\n(٥) أبو عبد الرَّحْمَن الطوسي، ثِقَة.\n(٦) عبد الرَّحْمَن بن مهدي بن حسان العنبري، مولاهم، أبو سعيد البَصْرِيّ، الإِمام الثقة الحجة الحافظ.\n(٧) الثَّوريّ، ثِقَة، حافظ، فقيه، حجة، وكان ربما دلس.\n(٨) هو سلمة بن كهيل، أبو يحيى الكُوفيّ، ثِقَة.\n(٩) جندب بن عبد الله بن سفيان، أبو عبد الله، البَجَليّ، صاحب رسول الله - ﷺ -.\n(١٠) في الأصل: جندب.\n(١١) [١٨٠٤] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل. =","vol":"17","page":309},{"text":"[١٨٠٥] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا محمَّد بن عبد الله الجوهري (٢)، قال: حَدَّثَنَا حامد بن شعيب البلخي (٣)، قال: حَدَّثَنَا سريج (٤) بن يونس (٥)، قال: حَدَّثَنَا إسماعيل بن جعفر (٦)، قال: أخبرني العلاء بن عبد الرَّحْمَن (٧)، عن أَبيه (٨)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"اتقوا الشِّرك الأصغر\"، قالوا: ما الشِّرك الأصغر؟\n_________\n= التخريج:\nأخرجه البُخَارِيّ كتاب: الرقاق، باب: الزهد والسمعة (٦٤٩٩)، كتاب: الأحكام، باب: من سياق شق الله عليه (٧١٥٢)، ومسلم كتاب: الزهد والرقائق، باب: من أشرك في عمله غير الله (٢٩٨٧)، وقد روي عن عدة من الصَّحَابَة منهم: ابن عباس كما في مسلم كتاب: الزهد والرقائق، باب: من أشرك في علمه غير الله (٢٩٨٦)، وأبو سعيد كما في \"سنن ابن ماجه\" كتاب: الزهد، باب: الرياء والسمعة (٤٢٠٦)، وأبو بكرة كما في \"المسند\" لأحمد ٣/ ٤٠ (١١٣٥٧)، وابن مسعود كما في \"المعجم الكبير\" للطبراني ٩/ ١٥٠ (٨٧٥١).\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) حامد بن محمَّد بن شعيب البلخي، أبو العباس المؤدب، نزل بغداد، ثِقَة.\n(٤) في الأصل: شريج، وفي غيره شريح بالمهملة، والتصحيح من مصادر الترجمة.\n(٥) سريج بن يونس بن إبراهيم، أبو الحارث المروزي، ثم البغدادي، ثِقَة، عابد.\n(٦) إسماعيل بن جعفر بن أبي كثير الأَنْصَارِيّ مولاهم، أبو إسحاق المدنِيُّ، قارئ أهل المدينة، ثِقَة، ثبت.\n(٧) العلاء بن عبد الرَّحْمَن بن يعقوب، الحرقي الجهني مولاهم، أبو شبل المدنِيُّ، صدوق ربما وهم.\n(٨) عبد الرَّحْمَن بن يعقوب الجهني مولاهم، المدنِيُّ، ثِقَة.","vol":"17","page":310},{"text":"قال: \"الرياء، يوم يجازي الله العباد (١) بأعمالهم\" (٢).\nوقال رسول الله - ﷺ -: لما نزلت هذِه الآية \"إن أخوف ما أخاف عليكم الشِّرك الخفي، وإياكم وشرك السرائر، فإن الشِّرك أخفى في أمتي من دبيب النمل على الصفا في الليلة الظلماء، ومن صلى يرائي فقد أشرك، ومن تصدق (٣) يرائي فقد أشرك، ومن صام يرائي، فقد أشرك\" قال: فشق ذلك على القوم، فقال رسول الله\n_________\n(١) في غير الأصل: النَّاس.\n(٢) [١٨٠٥] الحكم على الإسناد:\nرجاله ثقات، إلَّا شيخ المصنف وشيخ شيخه، فلم يذكر بجرح أو تعديل، والعلاء صدوق.\nالتخريج:\nرواه ابن مردويه عن أبي هريرة بأطول من هنا كما في \"الدر المنثور\" للسيوطي ٤/ ٤٦٢، ورواه أَحْمد بإسناد جيد، وابن أبي الدنيا والبيهقي في \"الزهد\" وصححه الألباني في \"صحيح الترغيب والترهيب\" ١/ ٨٩.\nورواه أبو القاسم الطلحي (قوام السنة) في \"الترغيب والترهيب\" من طريق ابن مردويه كما في \"الكاف الشاف\" لابن حجر (١٠٥) \"الفتح السماوي\" للمناوي ٢/ ٨٠٣ وقد ورد مرفوعًا عن النَّبِيّ - ﷺ - بلفظ: أخوف ما أخاف عليكم الشِّرك الأصغر، قالوا: يَا رسول الله وما الشِّرك الأصغر؟ قال: الرياء رواه أَحْمد في \"المسند\" ٥/ ٤٢٨ (٢٣٦٣٠) والبغوي في \"شرح السنة\" ١٤/ ٣٢٤ عن محمود بن لبيد مرفوعًا ومحمود صحابي على الصحيح.\nقال الهيثمي في \"مجمع الزوائد\" ١/ ١٠٢: رجاله رجال الصحيح، وقال المنذري في \"الترغيب والترهيب\" ١/ ٤٤ وقد رواه الطَّبْرَانِيّ في \"المعجم الكبير\" عن محمود بن لبيد، عن رافع بن خديج مرفوعًا.\n(٣) في (ب)، ومن صام .. ومن تصدق.","vol":"17","page":311},{"text":"- ﷺ -: \"أفلا أدلكم على ما يذهب عنكم صغير الشِّرك وكبيره\"، قالوا: بلى يَا رسول الله، قال: \"قولوا اللهم إنِّي أعوذ بك أن أشرك بك (١)، وأنا أعلم وأستغفرك لما لا أعلم\" (٢).\n_________\n(١) ساقطة من الأصل.\n(٢) لم أجد هذا الحديث بهذِه الألفاظ المجتمعة، لكن غالب ألفاظه وردت إما في أحاديث مطولة أو هي أحاديث مختصرة، وبيان ذلك:\nقوله: \"إن أخوف ما أخاف عليكم الشِّرك الخفي\" ورد بلفظ: الشِّرك الأصغر، وسبق تخريجه.\nقوله: \"وإياكم وشرك السرائر\" فقد ورد مطر، بلفظ: \"إياكم وشرك السرائر\"، قالوا: يَا رسول الله، وما شرك السرائر؟ قال: \"يقوم الرَّجل فيصلي فيزين صلاته جاهدًا لما يرى من نظر النَّاس إليه، فذلك شرك السرائر\".\nرواه ابن خزيمة في \"صحيحه\" ٢/ ٦٧ عن محمود بن لبيد مرفوعًا، وكذا رواه ابن أبي شيبة كما في \"الدر المنثور\" للسيوطي ٤/ ٤٦١، ورواه البيهقي في \"السنن الكبرى\" ٢/ ٢٩٠ عن محمود بن لبيد عن جابر مرفوعًا.\nوحسنه الشيخ الألباني، \"صحيح الترغيب والترهيب\" ١/ ٨٩.\nقوله: \"فإن الشِّرك أخفى في أمتي من دبيب النمل على الصفا في الليلة الظلماء\". رواه الحاكم ضمن حديث أطول من هذِه العبارة، ووقع عنده: \"من دبيب الذر\". \"المستدرك\" ٢/ ٣١٩.\nوبدون قوله: \"على الصفا.\" الخ رواه أَحْمد في \"المسند\" ٤/ ٤٠٣ (١٩٦٠٦)، وأبو يعلى في \"مسنده\" ١/ ٦٠ (٥٨) من حديث أبي بكر - ﵁ -.\nوقد رواه أَيضًا البُخَارِيّ في \"الأدب المفرد\" (٧١٦) من حديث أبي بكر أَيضًا.\nقوله: \"ومن صلى يرائي فقد أشرك، ومن تصدق يرائي فقد أشرك، ومن صام يرائي فقد أشرك\".\nرواه الحاكم في \"المستدرك\" ٤/ ٣٦٥، والطبراني في \"المعجم الكبير\" ٧/ ٢٨١ وأبو داود الطَّيالِسيّ في \"مسنده\" (١٥٢) كلهم من حديث شداد بن أوس - ﵁ -. =","vol":"17","page":312},{"text":"قال عمرو بن قيس الكندي: سمعت معاوية بن أبي سفيان - ﵄ - على المنبر تلا هذِه الآية ﴿فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ﴾ الآية.\nفقال: إنها آخر آية نزلت من القرآن (١).\n[١٨٠٦] حَدَّثَنَا أبو محمَّد الحسن بن أَحْمد بن محمَّد المخلدي (٢)،\n_________\n= أما قوله: فشق ذلك على القوم .. إلى آخر الحديث.\nفقد روى نحوه أَحْمد في \"المسند\" ٤/ ٤٠٣ (١٩٦٠٦) من حديث أبي موسى - ﵁ -، وأبو يعلى في \"المسند\" ١/ ٦٠ (٥٨) من حديث أبي بكر - ﵁ -.\nوابن أبي شيبة كما في \"الدر المنثور\" للسيوطي ٤/ ٤٦٢ من حديث أبي موسى - ﵁ - وحديث أبي موسى أخرجه أَيضًا الطَّبْرَانِيّ، كما في \"الترغيب والترهيب\" للمنذري ١/ ٥١، وحسنه الألباني في \"صحيح الترغيب والترهيب\" ١/ ٩١.\nونحو هذا الحديث، قوله - ﷺ -: \"ألا أخبركم بما هو أخوف عليكم عندي من المسيح الدجال؟ \" فقلنا بلى يَا رسول الله: قال: \"الشِّرك الخفي .. \" الخ.\nرواه ابن ماجه كتاب الزهد، باب: الرياء والسمعة (٤٢٠٤)، والبيهقي كما في \"الترغيب والترهيب\" وحسنه الشيخ الألباني \"صحيح الترغيب والترهيب\" ١/ ٨٩.\n(١) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٤٠ قال: حَدَّثَنَا أبو عامر إسماعيل بن عمرو السكوني قال: حَدَّثَنَا هشام بن عمار قال: حَدَّثَنَا ابن عياش قال: حَدَّثَنَا عمرو بن قيس الكندي أنَّه سمع .. الخ.\nوشيخ الطبري قال عنه أبو حاتم في \"الجرح والتعديل\" ٢/ ١٩٠: صدوق. ا. هـ. وبقية رجاله ثقات، ورواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٤/ ٤٦٣. لكن قال ابن كثير ﵀ في \"تفسير القرآن العظيم\" ٩/ ٢١١: وهذا أثر مشكل، فإن هذِه الآية آخر سورة الكهف، والكهف كلها مكية، ولعل معاوية - ﵁ - أراد أنَّه لم ينزل بعدها آية تنسخها ولا يغير حكمها، بل هي مثبتة محكمة، فاشتبه ذلك على بعض الرواة فروى بالمعنى على ما فهمه، والله أعلم. ا. هـ.\nفي (ب): من السماء، وفي هامش (ز): من القرآن، وفوقها علامة التصحيح.\n(٢) إمام، صدوق، مسند، عدل.","vol":"17","page":313},{"text":"قال: حَدَّثَنَا أبو الحسن علي بن أَحْمد المحفوظي (١)، قال: حَدَّثَنَا أبو صالح أَحْمد بن منصور المروزي (٢)، قال: حَدَّثَنَا النضر بن شميل (٣) قال: حَدَّثَنَا أبو قرة (٤) (٥) قال: سمعت سعيد بن المسيّب (٦)، عن عمر - ﵁ - (٧) قال: قال رسول الله - ﷺ -: \"أوحي إلى أن من قرأ ﴿فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا﴾ رفع (٨) إلى (٩) نور ما بين عدن أبين إلى بين (١٠) مكة حشوه الملائكة\" (١١).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أَحْمد بن منصور بن راشد، أبو صالح الحنظلي المروزي الملقب بـ (زاج)، صدوق.\n(٣) أبو الحسن البَصْرِيّ ثم المروزي النَّحويّ، ثِقَة، ثبت.\n(٤) في (ب): فرة، وفي (ز): مرة، بالميم.\n(٥) أبو قرة الأسدي، الصيداوي، من أهل البادية، روى عن سعيد بن المسيّب وعنه: النضر بن شميل، أخرج حديثه التِّرْمِذِيّ. قال ابن حجر في \"تهذيب التهذيب\": أخرج ابن خزيمة حديثه في \"صحيحه\"، وقال: لا أعرفه بعدالة ولا جرح. وقال في \"تقريب التهذيب\": مجهول من السادسة، وكذا قال الذهبي في \"الميزان\". \"تهذيب الكمال\" للمزي ٨/ ٤٠٣، \"تهذيب التهذيب\" لابن حجر ١٢/ ٢٠٦، \"تقريب التهذيب\" لابن حجر (ص ١١٩٣)، \"ميزان الاعتدال\" للذهبي ٤/ ٥٦٤.\n(٦) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المرسلات.\n(٧) عمر بن الخطاب - ﵁ -.\n(٨) في (ز): جمع.\n(٩) في غير الأصل: له.\n(١٠) سقطت من (ب)، وفي (ز): ما بين.\n(١١) [١٨٠٦] الحكم على الإسناد:\nضعيف. =","vol":"17","page":314},{"text":"[١٨٠٧] وأخبرني محمَّد بن القاسم (١)، قال: حَدَّثَنَا محمَّد بن يزيد (٢)، قال: حَدَّثَنَا أبو يحيى البَزَّار (٣)، قال: حَدَّثَنَا أَحْمد بن يوسف (٤)، قال: حَدَّثَنَا محمَّد بن العلاء (٥)، قال: حَدَّثَنَا رشدين (٦)، عن زبّان بن فايد (٧) (٨)،\n_________\n= فيه المحفوظي لم يذكر بجرح أو تعديل، وأبو قرة مجهول.\nالتخريج:\nرواه البَزَّار في \"البحر الزخار\" كما في \"كشف الأستار\" للهيثمي ٤/ ٢٥ - ٢٦ من طريق النضر بن شميل به.\nلكنه قال: \"كان له نور من عدن أبين\".\nوقال السيوطي: أخرجه ابن راهويه والبزار، وابن مردويه، والحاكم، وصححه. والشيرازي في \"الألقاب\" كما في \"الدر المنثور\" للسيوطي ٤/ ٤٦٣، ولم أجده في \"المستدرك\".\n(١) أبو الحسن الفارسيّ النَّيْسَابُورِيّ، لم يذكر بجرح أو تعديل.\n(٢) محمَّد بن يزيد بن محمَّد المعدل، الجوزي، النَّيْسَابُورِيّ، أبو عبد الله، لم يذكر بجرح أو تعديل.\n(٣) زكريا بن يحيى بن الحارث المزكي، فقيه حنفي لم يذكر بجرح أو تعديل.\n(٤) أَحْمد بن يوسف بن خالد بن سالم، الأَزدِيّ المهلبي، أبو الحسن النَّيْسَابُورِيّ الحافظ الثقة المعروف بحمدان السلمي، نسبة لأمه.\n(٥) محمَّد بن العلاء بن كريب، الهَمْدانيّ، أبو كريب الكُوفيّ، الحافظ الثقة.\n(٦) رشدين بن سعد بن مفلح، أبو الحجاج المصري، ضعيف.\n(٧) في (ب): ريان بن فايد، وفي (ز): زياد بن قايد.\n(٨) زبان بن فائد، المصري، أبو جوين الحمراوي، كان على مظالم مصر، زمن مروان بن محمَّد الأُموي، وكان ذا صلاح وعبادة، لكنه ضعيف، فقد ضعفه: أَحْمد ويحيى بن معين، وقال أبو حاتم: صالح، وقال الحافظ: ضعيف.\nروى عن سهل بن معاذ عن أَبيه نسخةً، وعن رشدين بن سعد، وابن لهيعة، =","vol":"17","page":315},{"text":"سهل بن معاذ (١)، عن أَبيه (٢) قال:\nقال رسول الله - ﷺ -: \"من قرأ أول سورة الكهف (٣) وآخرها كانت\n_________\n= والليث بن سعد. تُوفِّي سنة ١٥٥ هـ.\n\"تهذيب الكمال\" للمزي ٣/ ٩، \"تقريب التهذيب\" لابن حجر (ص ٣٣٤)، \"ميزان الاعتدال\" للذهبي ٢/ ٦٥، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦١٦.\n(١) سهل بن معاذ بن أنس، الجهني، حليف الأنصار، شامي نزل مصر.\nروى عن أَبيه معاذ بن أنس الصحابي، وعنه: ثور بن يزيد، وزبان بن فائد، والليث بن سعد روى له البُخَارِيّ في الأدب المفرد، وأبو داود، والتِّرمذيّ، وابن ماجه.\nضعفه يحيى بن معين، وابن حبان في المجروحين، وقال المزي: لين الحديث، كما في ترجمة أَبيه معاذ.\nوقال في \"الثِّقات\": لا يعتبر حديثه ما كان من رواية زبان بن فائد عنه.\nلذا قال ابن حجر في \"تقريب التهذيب\": لا بأس به إلَّا في روايات زبان عنه. ووثقه العجلي، فقال: مصري تابعي ثِقَة.\n\"المجروحين\" لابن حبان ١/ ٣٤٧، \"معرفة الثِّقات\" للعجلي ١/ ٤٤٠، \"تهذيب\nالكمال\" للمزي ٣/ ٣٢٩، \"الثِّقات\" لابن حبان ٤/ ٣٢١، \"تقريب التهذيب\" لابن حجر (ص ٤٢٠).\n(٢) معاذ بن أنس الجهني، حليف الْأَنصار - ﵁ - صحابي، نزل مصر.\n(٣) بعد هذا الموضع جاء في نسخة (ز) بغير خط الناسخ ما يلي:\n\"ثم أدرك الدجال، لم يضره، ومن قرأ خواتيم سورة الكهف كانت له نورًا يوم القيامة\". أخبرنا أبو حسان المزني، أخبرنا أبو الفضل الزُّهْرِيّ، أخبرنا إبراهيم ابن عبد الله بن أَيُّوب، أخبرنا سعيد بن محمَّد الحرمي، أخبرنا عبد الله بن مصعب ابن منظور بن زيد بن خالد الجهني، عن أَبيه، عن جده، عن النَّبِيّ - ﷺ - قال: \"من قرأ سورة الكهف يوم الجمعة فهو معصوم إلى ستة أيام من كل فتنة تكون، وإن خرج الدجال عصم منه\". =","vol":"17","page":316},{"text":"له نورًا من فرقه (١) إلى قدمه، ومن قرأها كلها كانت نورًا من الأرض إلى السماء\" (٢).\n_________\n= والله ﷿ أعلم بالصواب، تم الجزء بحمد الله وعونه وحسن توفيقه يتلوه الذي بعده سورة مريم، والحمد لله وحده.\n(١) في (ب): قرنه.\n(٢) [١٨٠٧] الحكم على الإسناد:\nضعيف.\nفيه محمَّد بن يزيد المعدل، لم أجد فيه جرحًا ولا تعديلًا.\nفيه رشدين بن سعد، وزبان بن فائد ضعيفان، وأيضًا سهل بن معاذ، ضعيف، وبخاصة في حديثه الذي يرويه عنه زبان، وهذا منه.\nالتخريج:\nرواه أَحْمد في \"المسند\" ٣/ ٤٣٩ (١٥٦٢٦) من طريق ابن لهيعة عن زبان به، وابن السني في \"عمل اليوم والليلة\" (ص ٣١٩) من طريق ابن لهيعة أَيضًا.\nورواه الطَّبْرَانِيّ في \"المعجم الكبير\" ٢٠/ ١٩٧ من طريق رشدين بن سعد كالمصنف.\nوذكره ابن حجر في \"الكاف الشاف\" (ص ١٠٥)، والمناوي في \"الفتح السماوي\" ٢/ ٨٠٥.\nوذكرا أن أوله بلفظ: \"من قرأ سورة الكهف من آخرها .. \" وعزاه ابن حجر لأحمد، والنَّسائيّ وعزاه المناوي لأحمد وابن السني، وهو عند أَحْمد وابن السني كما أورده المصنف هنا لا كما ذكراه.\nولم أجده عند النَّسائيّ، وليس هو في مسند معاذ بن أنس من \"تحفة الأشراف\". وانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٣١٦.","vol":"17","page":317},{"text":"<span data-type=\"title\" id=toc-2631>١٩ - سُورَة مَرْيَمْ</span>","vol":"17","page":319},{"text":"سورة مريم\nمكية (١).\nوكلماتها تسعمائة واثنتان وستون كلمة، وحروفها ثلاثة آلاف وثمانمائة وحرفان، وثمان وتسعون آية (٢).\n[١٨٠٨] أخبرنا أبو الحسين علي بن محمَّد بن الحسن (٣) المقري (٤) غير مرة، قال: حَدَّثَنَا أبو بكر أَحْمد بن إبراهيم (٥) وأبو الشيخ عبد الله بن محمَّد (٦)، قالا: حَدَّثَنَا أبو إسحاق إبراهيم بن شريك (٧) قال: حَدَّثَنَا أَحْمد بن يونس اليربوعي (٨)، قال: حَدَّثَنَا\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢١٧ \"تفسير القرآن العظيم\" لابن كثير ٩/ ٢١٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٧٢، \"فتح القدير\" للشوكاني ٣/ ٣٢٠، وقد قيل في بعض آياتها أنها نزلت في المدينة، ورده ابن كثير، فقال: وهو خطأ، فإن السورة بكاملها مكية، لم ينزل منها شيء بعد الهجرة. \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣٠٦، وانظر: \"زاد المسير\" لابن الجوزي ٥/ ١٤٣.\n(٢) في (ب) قدم حروفها ثم كلماتها ثم آياتها، وفي (ح) قدم عدد الآيات ثم الحروف فالكلمات.\n(٣) في (ب): الحسين.\n(٤) إمام ثِقَة.\n(٥) حافظ، حجة.\n(٦) عبد الله بن محمَّد بن جعفر بن حيان، أبو الشيخ، الإِمام الحافظ الصادق، صاحب التصانيف محدث أَصبهان.\n(٧) إمام محدث ثِقَة.\n(٨) ثِقَة، حافظ.","vol":"17","page":321},{"text":"سلاّم بن سليم المدايني (١) قال: حَدَّثَنَا هارون بن كثير (٢)، عن زيد بن أسلم (٣) (٤)، عن أَبيه (٥)، عن أبي أُمامة (٦)، عن أبي بن كعب - ﵁ - (٧) قال: قال رسول الله - ﷺ -: \"من قرأ سورة مريم أعطي من الأجر عشر حسنات بعدد من صدق بزكريا وكذب به ويحيى ومريم وعيسى وموسى وهارون وإبراهيم وإسحاق ويعقوب وإسماعيل، وبعدد من دعا لله ولدا وبعدد من لم يدع (٨) ولدا\" (٩).\n_________\n(١) متروك.\n(٢) قال أبو حاتم: مجهول.\n(٣) في (ح): مسلم، وهو خطأ.\n(٤) أبو أسامة القُرشيّ العدوي مولاهم، المدني الفقيه مولى عمر بن الخطاب - ﵁ -، ثِقَة، عالم، وكان يرسل.\n(٥) أسلم العدوي، أبو خالد القُرشيّ، مولى عمر بن الخطاب، أدرك زمن النَّبِيّ -ﷺ-، ثِقَة.\n(٦) له رؤية ولم يسمع من النَّبِيّ - ﷺ -.\n(٧) صحابي جليل.\n(٨) سقطت من الأصل، وفي (ب): له.\n(٩) [١٨٠٨] الحكم على الإسناد:\nموضوع.\nفيه سلام متروك، وهارون بن كثير مجهول. قال ابن عدي: هارون بن كثير شيخ ليس بمعروف، روى عن زيد بن أسلم، عن أَبيه عن أبي أُمامة، عن أبي، عن النَّبِيّ -ﷺ-، فضائل القرآن سورة سورة. وهارون غير معروف، ولم يحدث به عن زيد بن أسلم غيره، وهذا الحديث غير محفوظ عن زيد ا. هـ. \"الكامل\" لابن عدي ٧/ ١٢٧. =","vol":"17","page":322},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-2632>١ </span>- قوله ﷿: ﴿كهيعص (١)﴾\nقرأ أبو عمرو بكسر الهاء وفتح الياء.\n_________\n= وقال الحافظ ابن حجر: ووقع في بعض طرقه زيد بن أسلم، وهو تحريف، والصواب: زيد بن سالم.\nوقال الذهبي عن هذا الإسناد: هارون بن كثير، عن زيد بن أسلم مجهول، وزيد عن أَبيه نكرة.\nوقال أبو حاتم كما في \"ميزان الاعتدال\" للذهبي: هذا باطل، لا أعرف من الإسناد سوى أبي أُمامة.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ٢٨٦، \"لسان الميزان\" لابن حجر ٦/ ١٨١.\nالتخريج:\nرواه العقيلي في \"الضعفاء الكبير\" ١/ ١٥٦.\nوابن عدي في \"الكامل\" ٧/ ١٢٧، وابن مردويه، كما عزاه له الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٣٤٣، وأبو نعيم في \"ذكر أخبار أَصبهان\" ٢/ ٣٤٩. والواحدي في \"الوسيط\" ٣/ ١٧٤، وغيره، والثعلبي في هذا الموضع ومفرقا في \"الكشف والبيان\" وابن الجوزي في \"الموضوعات\" ١/ ٣٩٠ - ٣٩١.\nوقد صرح جمع من العلماء بأن الحديث موضوع، منهم: عبد الله بن المبارك ﵀ قال: أظن الزنادقة وضعته، رواه عنه العقيلي في \"الضعفاء الكبير\" ١/ ١٥٧، وابن عدي في \"الكامل\" ٧/ ١٢٧، وابن الجوزي في \"الموضوعات\" ١/ ٣٩٠ - ٣٩١، والصغاني في \"الموضوعات\" (ص ٢٦)، وابن تيمية، قال عنه: موضوع باتفاق أهل العلم. \"مقدمة في أصول التفسير\" (ص ٧٥)، وابن قيم الجوزية في \"المنار المنيف\" (ص ١٣)، والزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ١٨٠، والمناوي في \"الفتح السماوي\" ٢/ ٨٢٠، والشوكاني في \"الفوائد المجموعة\" (ص ٢٩٦)، وغيرهم.","vol":"17","page":323},{"text":"وضده شامي وحمزة وخلف، وبكسرهما (١) الكسائي وبفتحهما (٢) ابن كثير وعاصم ويعقوب وبين (٣) أهل المدينة، وبتقطيع الحروف أبو جعفر، وبإظهار الدال (٤) حجازي (٥) وعاصم (٦) ويعقوب (٧).\nواختلفوا في معناها:\nفقال ابن عباس - ﵄ -: هو اسم من أسماء الله تعالى (٨).\nوقيل: إنه اسم الله (٩) الأعظم (١٠).\n_________\n(١) في غير الأصل: بكسرهما دون واو، كأن المقصود راجع لقوله شامي وحمزة وخلف، وليس هو كذلك.\n(٢) في (ح) والكسائي بفتحهما، وهو خطأ كما في كتب القراءات.\n(٣) في (ب) بين بين.\n(٤) في الأصل: الذال، والصحيح الدال، والمقصود الدال في قوله (صاد).\n(٥) يعني: نافعًا وابن كثير.\n(٦) سقطت من (ب).\n(٧) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٦)، \"التيسير\" للدانى (ص ١٢٠)، \"التذكرة\" لابن غلبون ٢/ ٤٢٣، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٤٢).\n(٨) رواه الطبري في \"جامع البيان\" ١٦/ ٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٩٦، وانظر: \"معالم التنزيل\" للبغوي ٥/ ٢١٧، \"لباب التأويل\" للخازن ٣/ ١٨٢، وهو مروي عن علي - ﵁ -، روى الطبري في \"جامع البيان\" ١٦/ ٤٤ أنَّه كان يقول: يَا كهيعص اغفر لي.\n(٩) لفظ الجلالة ساقطة من (ب).\n(١٠) روي هذا عن ابن عباس - ﵄ -، أنَّه يقول في (كهيعص، وحم ويس) وأشباه هذا: هو اسم الله الأعظم، كما في \"جامع البيان\" للطبري ١/ ٨٧.\nوعزاه القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٧٤ للسدي.","vol":"17","page":324},{"text":"وقال قتادة: هو اسم من أسماء القرآن (١).\nوقيل: هو اسم للسورة (٢) (٣).\nوقال علي بن أبي طلحة عن ابن عباس - ﵄ -: هو قسم أقسم الله به (٤).\nوقال الكلبي: هو ثناء أثنى تعالى به على نفسه (٥).\n[١٨٠٩] أخبرنا عبد الله بن حامد (٦)، قال: أخبرنا حامد بن محمَّد (٧)، قال: أخبرنا أبو عبد الله محمَّد بن زياد القومسي (٨)، قال: حَدَّثَنَا أبو عمار (٩)، قال:\n_________\n(١) رواه الطبري في \"جامع البيان\" ١٦/ ٤٥، من طريق عبد الرَّزّاق.\n(٢) في (ب): اسم من أسماء السورة.\n(٣) رواه الطبري عن زيد بن أسلم، كما في \"جامع البيان\" ١/ ٨٧.\n(٤) رواه الطبري في \"جامع البيان\" ١/ ٨٧ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٩٦، مع قوله: هو اسم من أسماء الله تعالى.\n(٥) لم أجده، وعن هذِه الأقوال المذكورة سابقًا.\nانظر: \"جامع البيان\" للطبري ١٦/ ٤١ - ٤٥ \"زاد المسير\" لابن الجوزي ٥/ ١٤٤، \"معالم التنزيل\" للبغوي ٥/ ٢١٧ \"الدر المنثور\" للسيوطي ٤/ ٤٦٥، وغيرها.\nوانظر أَيضًا عن الحروف المقطعة في القرآن: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٩٩ - ٣١٠)، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٥٤.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) أبو علي الهروي، ثِقَة، صدوق.\n(٨) لم يذكر بجرح أو تعديل.\n(٩) الحسين بن حريث بن الحسن بن ثابت بن قطبة الخُزَاعِيّ، المروزي، ثِقَة.","vol":"17","page":325},{"text":"حَدَّثَنَا جرير (١)، عن عطاء (٢)، عن سعيد بن جبير (٣) ح (٤) (٥).\n[١٨١٠] وأخبرنا عبد الله بن حامد (٦)، أخبرنا حامد بن محمَّد (٧)، قال: حَدَّثَنَا محمَّد بن صالح الأَشَج (٨)، قال: حَدَّثَنَا عبد الصمد بن حسان (٩)، قال: حَدَّثَنَا إسرائيل (١٠)، عن سالم (١١)، عن سعيد بن جبير (١٢)، عن ابن عباس - ﵄ - في قوله ﷿: ﴿كهيعص﴾ قال: الكاف من كريم وكبير، والهاء من هاد، والياء\n_________\n(١) جرير بن عبد الحميد بن قرط الضَّبِّيّ، أبو عبد الله الرَّازيّ القاضي، ثِقَة، صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٢) عطاء بن السائب بن مالك، الثَّقَفيّ، أبو السائب الكُوفيّ صدوق اختلط.\n(٣) ثِقَة، ثبت، فقيه.\n(٤) ليست في (ب).\n(٥) [١٨٠٩] الحكم على الإسناد:\nضعيف، شيخ المصنف لم يذكر بجرح أو تعديل القومسي لم يذكر بجرح أو تعديل.\nلأن رواية جرير عن عطاء ضعيفة، لاختلاط عطاء؛ وقد قال يحيى القطَّان: وما سمع منه جرير وذووه ليس من صحيح حديث عطاء، \"تهذيب الكمال\" للمزي ٥/ ١٧١.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) ثِقَة صدوق.\n(٨) ذكره ابن حبان في الثِّقات، وقال: كان يخطئ.\n(٩) صدوق.\n(١٠) إسرائيل بن يونس بن أبي إسحاق السبيعي، الهمداني، أبو يوسف الكُوفيّ، ثِقَة.\n(١١) سالم بن عجلان الأفطس، القُرشيّ الأُموي أبو محمَّد الحراني، ثِقَة، رُمي بالإرجاء.\n(١٢) ثِقَة، ثبت، فقيه.","vol":"17","page":326},{"text":"من رحيم (١)، والعين من عليم <span data-type=\"title\" id=toc-2633>(٢) </span>وعظيم، والصاد من صادق (٣) (٤).\nوقال الكلبي: معناه: كاف لخلقه، هادٍ لعبادة، يده فوق أيديهم، عالم ببريته، صادق في وعده (٥).\n\n٢ - ﴿ذِكْرُ﴾\nرفع بـ \"كهيعص\"، وإن شئت قلت:\n_________\n(١) هكذا في جميع النسخ.\n(٢) في (ح) عالم، دون عظيم.\n(٣) في (ح): من صادق وصمد.\n(٤) [١٨١٠] الحكم على الإسناد:\nضعيف، لأجل محمَّد بن صالح الأَشَج، لكن الحديث حسن أو صحيح، كما سيأتي في تخريجه، وقد رواه عن سعيد بن جبير، سالم، وعطاء، وإسماعيل بن راشد، وأبو حصين، كما في الطبري.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ٤٤ بنحوه، دون رحيم، ففيه حكيم ودون عظيم، وصمد.\nورواه الحاكم في \"المستدرك\" ٢/ ٤٠٣، كرواية الطبري، وقال: صحيح الإسناد ولم يخرجاه ووافقه الذهبي، ورواه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣، ومن طريقه النحاس في \"معاني القرآن\" ٤/ ٣٠٧، وفيه كافٍ بدل كريم.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٩٦، والبيهقي في \"الأسماء والصفات\" ١/ ٢٣٠.\nوقال محققه: إسناده ضعيف، من أَجل عطاء بن السائب. قلت: قد تابعه سالم، وإسماعيل وأبو حصين كما تقدم، وقد روي مرفوعًا مختصرًا، لكن بسند واه فيه الكلبي، أخرجه ابن مردويه كما تقدم في \"الدر المنثور\" للسيوطي ٤/ ٤٦٥.\n(٥) \"معالم التنزيل\" للبغوي ٥/ ٢١٨، وذكره بلا نسبة الخازن في \"لباب التأويل\" ٣/ ١٨٢.","vol":"17","page":327},{"text":"هذا ذكر (١) ﴿ذِكْرُ رَحْمَتِ رَبِّكَ عَبْدَهُ زَكَرِيَّا﴾ وفيه تقديم وتأخير، معناه: ذكر ربك عبده زكريا برحمته (٢)، وزكريا في موضع نصب <span data-type=\"title\" id=toc-2634>(٣) </span>وقرأ بعضهم (عبدُه زكريا) بالرفع على أن الفعل له (٤).\n\n٣ - ﴿إِذْ نَادَى﴾\nدعا ﴿رَبَّهُ﴾ في محرابه حيث يقرب (٥) القربان ﴿نِدَاءً خَفِيًّا﴾ دعا سرًا من قومه في جوف الليل مخلصًا فيه لم يطلع عليه إلَّا الله تعالى. (٦)\n_________\n(١) أي أنَّه خبر لكهيعص، أو خبر لمبتدأ محذوف وتقديره هذا ذكر .. وهناك وجه ثالث، أنَّه مبتدأ لخبر محذوف، وتقديره: فيما يُمْلَى عليكم ذكر رحمة ربك.\nذكر هذِه الأوجه الثلاثة: ابن الأنباري في \"البيان في غريب إعراب القرآن\" ٢/ ١١٩ والسمين الحلبي في \"الدر المصون\" ٧/ ٥٦١، والعكبري في \"إملاء ما من به الرَّحْمَن\" ٢/ ١١٠ واستبعد كونه خبرًا لكهيعص.\nورجح الزجاج تقدير: هذا ذكر، ورأى من المحال أن يكون خبرًا لكهيعص. \"معاني القرآن\" ٣/ ٣١٨.\nوكذا رجحه الطبري في \"جامع البيان\" ١٦/ ٤٤، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٧٥.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢١٨، \"لباب التأويل\" للخازن ٣/ ١٨٢.\nوفي \"جامع البيان\" للطبري ١٦/ ٤٤ قال: فتأويل الكلام: هذا ذكر رحمة ربك عبده زكريا.\n(٣) على أنَّه بدل من عبده انظر: \"جامع البيان\" للطبري ١٦/ ٤٤.\n\"البيان في غريب إعراب القرآن\"، لابن الأنباري ٢/ ١١٩، \"إملاء ما من به الرَّحْمَن\" للعكبري ٢/ ١١٠.\n(٤) هي قراءة يحيى بن يعمر، وهي شاذة، انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨٦).\n(٥) في (ب): حيث يقرأ، وفي (ح) حيث يقرأ القرآن، وفوقها بخط مغاير: التوراة.\n(٦) \"جامع البيان\" للطبري ١٦/ ٤٥، \"معالم التنزيل\" للبغوي ٥/ ٢١٨.","vol":"17","page":328},{"text":"<span data-type=\"title\" id=toc-2635>٤ </span>- ﴿قَالَ رَبِّ إِنِّي وَهَنَ﴾\nضعف (١) (٢) ﴿الْعَظْمُ مِنِّي وَاشْتَعَلَ﴾ وابيض (٣) ﴿الرَّأْسُ شَيْبًا﴾ شمطا (٤) يقول: شخت وضعفت ومن الموت قربت ﴿وَلَمْ أَكُنْ بِدُعَائِكَ رَبِّ شَقِيًّا﴾ ويقول: يَا رب عودتني الإجابة فيما مضى كنت تجيبني إذا دعوتك ولا تخيبني <span data-type=\"title\" id=toc-2636>(٥)</span>.\n\n٥ - ﴿وَإِنِّي خِفْتُ الْمَوَالِيَ﴾\nقرأ عثمان (٦) ويحيى بن يعمر (٧) (خفت) بفتح الخاء والفاء وكسر\n_________\n(١) سقطت من غير الأصل.\n(٢) \"جامع البيان\" للطبري ١٦/ ٤٥، \"معالم التنزيل\" للبغوي ٥/ ٢١٨.\n\"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ ٢/ ٥٤٢، \"تفسير غريب القرآن\" لابن عزيز (٤٨٥)، \"معاني القرآن\" للنحاس ٤/ ٣٠٨.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ٢١٨، \"زاد المسير\" لابن الجوزي ٥/ ١٤٥.\n(٤) الشمط معنى يدل على الخلطة، ومنه اختلاط الشيب بسواد الشباب.\nانظر: \"معجم مقاييس اللغة\"، لابن فارس ٣/ ٢١٤ (شمط).\n(٥) \"جامع البيان\" للطبري ١٦/ ٤٦، \"معالم التنزيل\" للبغوي ٥/ ٢١٨، \"لباب التأويل\" للخازن ٣/ ١٨٢.\n(٦) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨٦)، \"المحتسب\" لابن جني ٢/ ٣٧، \"جامع البيان\" للطبري ١٦/ ٤٧، \"الكشاف\" للزمخشري ٢/ ٤٠٥، \"زاد المسير\" لابن الجوزي ٥/ ١٤٦.\nونسبها ابن خالويه، والزمخشري أَيضًا، لمحمد بن عليّ، وعلي بن الحسين - ﵃ -.\nوزاد ابن الجوزي نسبتها لسعد بن أبي وقَّاص، وابن عمرو، وسعيد بن جبير، ومجاهد وابن أبي سرح، كما نسبها ابن جني لزيد بن ثابت، وسعيد بن العاص، وشبيل بن عزرة.\n(٧) \"المحتسب\" لابن جني ٢/ ٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٧٧، =","vol":"17","page":329},{"text":"الفاء مشددًا، (الموالي) بسكون الياء يعني (١): ذهبت الموالي وقلت.\nوقرأ الباقون ﴿خِفْتُ﴾ بكسر الخاء وجزم الفاء وضم التاء من الخوف ﴿الْمَوَالِيَ﴾ نصبا (٢).\nخاف أن يرثه غير الولد (٣).\nوقيل خاف عليهم تبديل دين الله وتغيير أحكامه وأن لا يحسنوا الخلافة على أمته (٤)، فسأل ربه ولدًا صالحًا يأمنه على أمته (٥).\n_________\n= \"الدر المصون\" للسمين للحلبي ٧/ ٥٦٥، \"فتح القدير\" للشوكاني ٣/ ٣٢٢.\nوقد رواها عنه: سعيد بن منصور، وعبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٦٧.\n(١) في غير الأصل: بمعنى.\n(٢) انظر: \"المراجع السابقة\".\n(٣) هو قول ابن عباس، ومجاهد، وقتادة، كما رواه عنهم الطبري في \"جامع البيان\" ١٣/ ٤٧ ونسبه لهم القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٧٨.\n(٤) في (ب): أهله.\n(٥) رجحه الزجاج في \"معاني القرآن\" ٣/ ٣٢٠، وابن الجوزي في \"زاد المسير\" ٥/ ١٤٧، وابن كثير في \"تفسير القرآن العظيم\" ٩/ ٢١٥، والنيسابوري في \"إيجاز البيان\" ٢/ ٢٠.\nوالزمخشري في \"الكشاف\" ٢/ ٤٠٥، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٨٧، والشوكاني في \"فتح القدير\" ٣/ ٣٢٢.\nوهذا القول هو الراجح لأمور ذكرها ابن كثير وابن الجوزي وغيرهما، وهي:\n١ - قول النَّبِيّ - ﷺ -: \"نحن معاشر الأنبياء لا نُوَرَّث، ما تركناه صدقة\".\n٢ - أن النَّبِيّ أعظم منزلة، وأجل قدرًا من أن يشفق ويتأسف على مصير ماله بعد موته.\n٣ - أن زكريا ﵇ لم يكن صاحب مال، بل كان نجارًا كما صح ذلك. والله أعلم.","vol":"17","page":330},{"text":"والموالي بنو العم (١) وقيل: الأولياء (٢)، والوالي والمَوْلَى والمُتَوَلِّي (٣) في كلام العرب واحد (٤).\nقال مجاهد: العصبة (٥).\nوقال أبو صالح: الكلالة (٦).\nوقال الكلبي: الورثة (٧).\n﴿مِنْ وَرَائِي﴾ أي: بعد موتي (٨) ﴿وَكَانَتِ امْرَأَتِي عَاقِرًا﴾ لا تلد\n_________\n(١) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ١، ومكيّ في \"العمدة في غريب القرآن\" (ص ١٩٤)، والسمين الحلبي في \"الدر المصون\" ٧/ ٥٦٧.\n(٢) رواه الطبري عن ابن عباس قال: يعني بالموالي الكلالة الأولياء. \"جامع البيان\" ١٦/ ٤٧.\n(٣) في (ب): الأولى والولي والمولى، وفي (ح): الأولياء والولي والمولى.\n(٤) انظر: \"معجم مقاييس اللغة\" لابن فارس ٦/ ١٤١ (ولي)، \"لسان العرب\" لابن منظور ١٥/ ٤٠٦ (ولى).\n(٥) رواه الطبري في \"جامع البيان\" ١٦/ ٤٧، ونسبه له النحاس في \"معاني القرآن\" ٤/ ٣٠٩ ورجحه.\nوهو قول ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٧٢)، ومكيّ في \"مشكل إعراب القرآن\" (ص ١٤٧)، والزمخشري في \"الكشاف\" ٢/ ٤٠٥ وابن الجوزي في \"زاد المسير\" ٥/ ١٤٥.\n(٦) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٤٧، وذكره البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢١٨ والنحاس في \"معاني القرآن\" ٤/ ٣٠٩.\n(٧) \"معالم التنزيل\" للبغوي ٥/ ٢١٨، \"فتح القدير\" للشوكاني ٣/ ٣٢٢.\nوهذِه المعاني التي ذكرت كلها متقاربة.\n(٨) \"معالم التنزيل\" للبغوي ٥/ ٢١٨.\nوذكر أبو عبيدة في \"مجاز القرآن\" ٢/ ١ وغيره أن المعنى: من قدامي، ورجح =","vol":"17","page":331},{"text":"﴿فَهَبْ لِي مِنْ لَدُنْكَ﴾ أعطني من عندك ﴿وَلِيًّا﴾ ابنا.\n\n<span data-type=\"title\" id=toc-2637>٦ </span>- ﴿يَرِثُنِي وَيَرِثُ﴾\nقرأ يحيى بن يعمر، ويحيى بن وثاب، والأعمش وأبو عمرو، والكسائي بالجزم فيهما على معنى جواب (١) الدعاء (٢).\nوقرأ الباقون بالرفع على الحال والصفة أي وليًّا وارثًا (٣).\nوقرأ ابن عباس ويحيى بن يعمر (يرثني وارث) (٤).\n﴿مِنْ آلِ يَعْقُوبَ﴾ يعني يرث النبوة والعلم.\n_________\n= السمين الحلبي أن هذا يكون مع قراءة (خَفَّتْ) أي كأنه يقول درجوا قدامة فلم يبق منهم من يتقوى به.\nوأما على قراءة الجمهور (خفت) فالأولى أن تكون بمعنى بعدي أي خفت الموالي من بعدي \"الدر المصون\" للسمين الحلبي ٧/ ٥٦٦.\n(١) سقطت من (ب).\n(٢) لقوله: فهب، ونسبها لهم أَيضًا القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٨١، والشوكاني في \"فتح القدير\" ٣/ ٣٢٢.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٧)، \"التيسير\" للداني (ص ١٢٠).\n\"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٤٢) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٧.\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨٦) ونسبها لابن عباس، والجحدري، \"المحتسب\" لابن جني، ٢/ ٣٨ ونسبها لابن عباس، ويحيى بن يعمر، كالمصنف. وزاد نسبتها لعلي بن أبي طالب - ﵁ -، وجعفر بن محمَّد، وأبي حرب بن أبي الأسود، والحسن، وقتادة وأبي نهيك.\nوقال الشوكاني عند ذكره لهذِه القراءة وغيرها من القراءات الشاذة فيها: وهذِه القراءات في غاية الشذوذ لفظًا ومعنى. \"فتح القدير\" ٣/ ٣٢٣.","vol":"17","page":332},{"text":"وقال الحسن: معناه يرثني مالي ويرث من آل يعقوب النبوة والحبورة (١).\nوقال الكلبي: هو يعقوب بن ماتان، أخو زكريا ﵇، وليس بيعقوب أبي يوسف (٢).\n_________\n(١) روى الطبري في \"جامع البيان\" ١٦/ ٤٨ عن الحسن قوله: يرثني، ويرث من آل يعقوب نبوته وعلمه ولم يقل: يرثني مالي.\nونسبه للحسن أَيضًا: البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢١٨.\nونسبه ابن الجوزي في \"زاد المسير\" ٥/ ١٤٦، لابن عباس، وأبي صالح، وقد رواه الفريابي عن ابن عباس، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٦٧، وقد رواه الطبري في \"جامع البيان\" ١٦/ ٤٨ عن أبي صالح السمان.\nوالمنسوب في الزاد للحسن أنَّه قال: يرثني النبوة والعلم، ويرث من آل يعقوب النبوة أَيضًا. وهذا مثل الذي رواه عنه الطبري.\nفإما أن يكون المصنف أخطأ في نسبة ما نسبه للحسن، وتابعه على ذلك البَغَوِيّ أو يكون قولًا ثانيًا للحسن ويؤيده أن النحاس في \"معاني القرآن\" ٤/ ٣١١ نسبه للحسن، والله أعلم وقد اختار الطبري في \"جامع البيان\" ١٦/ ٤٨ هذا القول أي: يرثني مالي ويرث من آل يعقوب النبوة. ولعله اختاره لما روي عن النَّبِيّ -ﷺ- في تفسيره \"رحمة الله على أخي زكريا ما كان عليه من ورثه ماله\" عن الحسن، وقتادة يرفعانه للنبي - ﷺ - لكن قال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٢١٧: وهذِه مرسلات لا تعارض الصحاح ا. هـ.\nيعني قوله - ﷺ - \"نحن معاشر الأنبياء لا نورث\".\nوقال القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٨١: قيل: وراثة نبوة، وقيل: وراثة حكمة، وقيل: وراثة مال، فأما وراثة النبوة فمحال ..، ووراثة العلم والحكمة مذهب حسن، وأما وراثة المال فلا يمتنع ا. هـ ثم رد على من منعه.\n(٢) \"فتح القدير\" للشوكاني ٣/ ٣٢٢.\nوهو أَيضًا قول مقاتل، كما في \"تفسيره\" ٢/ ٦١٩. =","vol":"17","page":333},{"text":"﴿وَاجْعَلْهُ رَبِّ رَضِيًّا﴾ أي صالحًا (١) برًا مرضيًا (٢).\nوقال أبو صالح: واجعله نبيًا كما جعلت آباءه أنبياء (٣) (٤).\n[١٨١١] أخبرنا عبد الله بن حامد الأصفهاني (٥)، وشعيب بن محمَّد البيهقي (٦)، قالا: أخبرنا مكّيّ بن عبدان (٧)، قال: أخبرنا أَحْمد بن الأَزْهَر (٨)، قال: حَدَّثَنَا روح بن عبادة (٩)، قال: حَدَّثَنَا\n_________\n= وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٨٢، \"الكشاف\" للزمخشري ٢/ ٤٠٥.\nوقال الشوكاني: وقد ذهب أكثر المفسرين إلى أن يعقوب المذكور هنا هو يعقوب ابن إسحاق بن إبراهيم، وزعم بعض المفسرين أنَّه يعقوب بن ماثان ا. هـ، هكذا بالثاء فيه، وفي \"تفسير مقاتل\".\nوقال الطبري في \"جامع البيان\" ١٦/ ٤٨: وذلك أن زكريا كان من ولد يعقوب. ورواه أَيضًا عن مجاهد.\n(١) في غير الأصل: تقيا برا.\n(٢) هو قول الطبري في \"جامع البيان\" ١٦/ ٤٩ والبغوي في \"معالم التنزيل\" ٥/ ٢١٩ ومقاتل في \"تفسيره\" ٢/ ٦٢١، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٨٢ والشوكاني في \"فتح القدير\" ٣/ ٣٢٣.\n(٣) في غير الأصل: أباه نبيًا.\n(٤) نسبه له القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٨٢، وذكره بلا نسبة الشوكاني في \"فتح القدير\" ٣/ ٣٢٣.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) مستور من أهل النواحي.\n(٧) محدث، ثِقَة، متقن.\n(٨) أبو الأَزْهَر النَّيْسَابُورِيّ، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٩) ثقه، فاضل، له تصانيف.","vol":"17","page":334},{"text":"سعيد (١)، عن قتادة (٢)، عن بشير بن نهيك (٣) أن رسول الله -ﷺ- كان إذا قرأ هذِه الآية ﴿يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ﴾ يقول عند ذلك: \"رحم الله زكريا وما كان عليه مَنْ ورثه\" (٤).\n\n<span data-type=\"title\" id=toc-2638>٧ </span>- قوله ﷿: ﴿يَازَكَرِيَّا إِنَّا نُبَشِّرُكَ﴾\nفيه إضمار واختصار، يعني: فاستجاب الله دعاءه فقال: يَا زكريا إنَّا نبشرك ﴿بِغُلَامٍ﴾ بولد ذكر ﴿اسْمُهُ يَحْيَى لَمْ نَجْعَلْ لَهُ مِنْ قَبْلُ سَمِيًّا﴾.\nقال قتادة والكلبي: لم يُسم أحدٌ قبله يحيى.\nوهي رواية عكرمة عن ابن عباس - ﵄ - (٥).\n_________\n(١) سعيد بن أبي عروبة، مهران، أبو النضر العدوي مولاهم، البَصْرِيّ، ثِقَة، حافظ، اختلط بأخرة، لكنه كثير التدليس، وهو أثبت النَّاس في قتادة.\n(٢) قتادة بن دعامة، ثِقَة، ثبت.\n(٣) بشير بن نهيك السدوسي، أبو الشعثاء البَصْرِيّ، ثِقَة.\n(٤) [١٨١١] الحكم على الإسناد:\nفيه أحد شيخي المصنف لم يذكر بجرح أو تعديل، والآخر مستور، بالإضافة إلى أنَّه مرسل، فالحديث على هذا ضعيف مرفوعًا.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ٤٨ عن الحسن ينسبه للنبي - ﷺ - وفيه: من ورثة ماله.\nورواه أَيضًا عن قتادة مرسلًا. ورواه عبد الرَّزّاق عن قتادة يرفعه في \"تفسير القرآن\"\n٢/ ٣. ورواه عن الحسن مرفوعًا أَيضًا: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٩٧.\n(٥) رواه الحاكم في \"المستدرك\" ٢/ ٤٠٣ وقال: صحيح الإسناد ولم يخرجاه. =","vol":"17","page":335},{"text":"وقال سعيد بن جبير وعطاء: لم نجعل له شبهًا ومثلًا، دليله قوله تعالى: ﴿هَلْ تَعْلَمُ لَهُ سَمِيًّا﴾ (١) أي: مثلًا وعدلًا، وهي رواية مجاهد عن ابن عباس - ﵄ - (٢).\nوتأويل هذا القول: أنَّه لم يكن له مثل لأنه لم يعص ولم يهم بمعصية، وقيل: لم يكن له ميل في أمر النساء لأنه كان سيدًا وحصورًا (٣).\nوقال علي بن أبي طلحة (٤) عن ابن عباس - ﵄ -: لم تلد العواقر مثله\n_________\n= وقال الذهبي: صحيح.\nوقد روى الطبري هذا القول في \"جامع البيان\" ١٦/ ٥٠ عن قتادة، وابن جريج، وعبد الرَّحْمَن بن زيد بن أسلم، والسدي. ونسبه للكلبي البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢١٩.\nوهو قول ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٧٢) ومكيّ في \"العمدة في غريب القرآن\" (ص ١٩٤).\n(١) مريم: ٦٥.\n(٢) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٩٩، والطبري في \"جامع البيان\" ١٦/ ٤٩ عن مجاهد.\nورواه عن مجاهد أَيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٩٩، ولم أجده مرويا عن ابن عباس - ﵄ -.\n(٣) ذكرهما البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٠ وذكر الأول ابن الجوزي في \"زاد المسير\" ٥/ ١٤٨.\nوالحصور: من الحصر أي الحبس، فالحصور الذي لا يأتي النساء، أي حُبس عنهن أو الذي يأبى النساء، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٧٢ (حصر).\n(٤) في (ب): ابن أبي طالب، وفي (ح): فقال علي وابن عباس.","vol":"17","page":336},{"text":"ولدًا (١).\nوقيل: إن الله ﷿ اشترط القَبْلَ؛ لأنه جل ذكره أراد أن يخلق بعده من هو أفضل منه وهو محمَّد - ﷺ - (٢).\nوقيل: إن الله تعالى لم يرد بهذا القول جمع الفضائل كلها ليحيى ﵇، وإنما أراد في بعضها؛ لأن الخليل والكليم ﵉ كانا قبله، وكانا أفضل منه (٣).\n\n<span data-type=\"title\" id=toc-2639>٨ </span>- قوله ﷿: ﴿قَالَ رَبِّ أَنَّى﴾\nمن أين ﴿يَكُونُ لِي غُلَامٌ وَكَانَتِ امْرَأَتِي عَاقِرًا﴾ أي: وامرأتي عاقر، كقوله ﴿قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا﴾ أي: من هو في المهد صبيًا ﴿وَقَدْ بَلَغْتُ مِنَ الْكِبَرِ عِتِيًّا﴾ أي: يبسًا (٤).\n_________\n(١) رواه الطبري في \"جامع البيان\" ١٦/ ٤٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٩٩.\nوالعواقر كما في \"لسان العرب\" لابن منظور و\"معجم مقاييس اللغة\" لابن فارس: النساء اللاتي لا يلدن، فلعله مما عكس من الكلام كما يقال: للديغ سليم، والله\nأعلم.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٨٣.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ٢٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٨٣، \"لباب التأويل\" للخازن ٣/ ١٨٣.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٢)، \"جامع البيان\" للطبري ١٦/ ٥١، \"الكشاف\" للزمخشري ٢/ ٤٠٦ وقال: عتيًا، وهو اليُبس والجساوة في المفاصل، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٨٣ وقال: يعني: النهاية في الكبر واليبس والجفاف. \"معالم التنزيل\" للبغوي ٥/ ٢٢٠.\nوالمعنى: أنَّه بلغ سنًّا عالية، كما في \"إيجاز البيان\" للنيسابوري ٢/ ٢١.","vol":"17","page":337},{"text":"قال قتادة: نحول العظم (١). يقال: ملك عاتٍ إذا كان قاسي القلب غير لين (٢).\nوقال أبو عبيدة: كل مبالغ في شر أو كفر فقد عتا وعسى (٣).\nوقرأ أُبيّ، وابن عباس - ﵄ - (عسيًا) (٤) (٥).\nوقرأ يحيى بن وثاب (٦) وحمزة والكسائي ﴿عِتِيًّا﴾ بكسر العين\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٢٠ وقد رواه الطبري في \"جامع البيان\" ١٦/ ٥١ عن مجاهد، ورواه عنه أَيضًا عبد بن حميد، وابن المنذر، وابن أبي حاتم، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٦٨.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٨٤.\n(٣) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢، وفيه: فقد عتا يعتو عتيًا.\n(٤) في الأصل و(ب) غير واضحة، وفي (ح) عتيًا، والتصحيح من المصادر.\n(٥) عسيًا لغة في عتيا قال الطبري في \"جامع البيان\" ١٦/ ٥٠ - ٥١: يقال للعود اليابس بعود عات وعاس، وقال الزجاج في \"معاني القرآن\" ٣/ ٣٢٠ وكل شيء انتهى فقد عتى يعتو عتيًا وعسوًا وعسيًا.\nوروي عن ابن عباس - ﵄ -، أنَّه قال: ولا أدري كيف كان يقرأ -أي الرسول - ﷺ - هذا الحرف: وقد بلغت من الكبر عتيًا أو عسيًا.\nونسبها لابن عباس وأبي: القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٨٤.\nونسبها لأُبيّ ومجاهد: الزمخشري في \"الكشاف\" ٢/ ٤٠٦.\nورواها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٣٩٩، عن عبد الله بن عقيل.\nونسبها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٨٦) لابن مسعود ومجاهد.\nوقال الزجاج في، \"معاني القرآن\" ٣/ ٣٢٠ وقد رويت عُسيًا ولكن لا يجوز في القراءة لأنه بخلاف المصحف.\n(٦) \"الكشاف\" للزمخشري ٢/ ٤٠٦، \"فتح القدير\" للشوكاني ٣/ ٣٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٨٤.","vol":"17","page":338},{"text":"ومثله ﴿جِثِيًّا﴾ و﴿صِلِيًّا﴾ و﴿بكِيًّا﴾، وقرأ الباقون بالضم فيها وهما لغتان (وحفص بالكسر في ذلك كله إلا ﴿وَبُكِيًّا﴾ فإن عاصمًا ضم باء ٥) (١).\n\n<span data-type=\"title\" id=toc-2640>٩ </span>- قوله ﷿:\n﴿قَالَ كَذَلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٌ وَقَدْ خَلَقْتُكَ مِنْ قَبْلُ﴾\nوقرأ أهل الكوفة (خلقناك من قبل) (٢) أي: من قبل يحيى ﴿وَلَمْ تَكُ شَيْئًا﴾.\n\n<span data-type=\"title\" id=toc-2641>١٠ </span>- قوله ﷿: ﴿قَالَ رَبِّ اجْعَلْ لِي آيَةً﴾\nعلى حمل امرأتي ﴿قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا﴾ أي: صحيحًا سليمًا من غير بأس ولا خرس (٣).\n\n<span data-type=\"title\" id=toc-2642>١١ </span>- ﴿فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ﴾\nوكان النَّاس من وراء المحراب ينتظرونه أن يفتح لهم الباب\n_________\n(١) ما بين القوسين زيادة من (ب) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٧)، \"التيسير\" للداني (ص ١٢٠)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٤٢) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٧.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٨)، \"التيسير\" للداني (ص ١٢٠) \"التذكرة\" لابن غلبون ٢/ ٤٢٣.\n(٣) روى الطبري في \"جامع البيان\" ١٦/ ٥٢ عن ابن عباس - ﵄ - أنَّه قال: اعتقل لسانه من غير مرض، وفي رواية أخرى: من غير خرس.\nوروى نحو ذلك من الآثار عن غيره من السلف، وهناك قول ثان لم يذكره المصنف، وهو أن المعنى في سويًا أي: ثلاث ليال متتابعات، رواه الطبري عن ابن عباس - ﵄ - من طريق العوفي.","vol":"17","page":339},{"text":"فيدخلون ويصلون، إذ خرج عليهم زكريا ﵇ متغيرًا لونه، فأنكروه، فقالوا له: مالك يَا زكريا (١) ﴿فَأَوْحَى﴾ فأومأ (٢) ﴿إِلَيْهِمْ﴾ ويقال: كتب في الأرض (٣) ﴿أَنْ سَبِّحُوا﴾ صلوا لله تعالى ﴿بُكْرَةً﴾ غدوة (٤) ﴿وَعَشِيًّا﴾ والسبحة الصلاة (٥).\n\n<span data-type=\"title\" id=toc-2643>١٢ </span>- قوله ﷿: ﴿يَايَحْيَى خُذِ الْكِتَابَ بِقُوَّةٍ﴾\nبجدِّ (٦).\n﴿وَآتَيْنَاهُ الْحُكْمَ﴾ يعني: الفهم (٧) ﴿صَبِيًّا﴾ في حال صباه.\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٢١، \"لباب التأويل\" للخازن ٣/ ١٨٣.\n(٢) هو قول قتادة رواه الطبري في \"جامع البيان\" ١٦/ ٥٤ وقول سعيد بن جبير، رواه عبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٤٦٩. وقول ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٣٧).\n(٣) رواه ابن أبي حاتم عن ابن عباس، دون قوله على الأرض، كما في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٠.\nورواه الطبري، عن مجاهد، كما في \"جامع البيان\" ١٦/ ٥٤.\n(٤) من (ح).\n(٥) قال الطبري في \"جامع البيان\" ١٦/ ٥٤: وقد يجوز في هذا الموضع أن يكون عني به التسبيح وهو ذكر الله ..، ويجوز أن يكون عني به الصلاة ا. هـ.\nومن معاني السبحة في اللغة: الصلاة، كما في \"معجم مقاييس اللغة\"، لابن فارس ٣/ ١٢٥ لكنه خصه بما كان نفلًا لا فرضًا.\n(٦) رواه الطبري في \"جامع البيان\" ١٦/ ٥٤.\nوقال الزجاج في \"معاني القرآن\" ٣/ ٣٢١: بجدٍ وعونٍ من الله.\n(٧) هو قول الطبري في \"جامع البيان\" ١٦/ ٥٥ ونسبه ابن الجوزي في \"زاد المسير\" ٥/ ١٤٩ لمجاهد وذكر أقوالًا غيره، وهي: أنَّه اللب، قاله الحسن وعكرمة.\nوأنه العلم، قاله الكلبي، وأنه حفظ التوراة وعلمها، قاله أبو سليمان الدِّمشقيّ.","vol":"17","page":340},{"text":"قال معمر: جاء الصبيان إلى يحيى بن زكريا ﵉ فقالوا له: اخرج بنا نلعب. فقال: ما للعب خلقنا. فذلك قوله تعالى: ﴿وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا﴾ (١).\n\n<span data-type=\"title\" id=toc-2644>١٣ </span>- ﴿وَحَنَانًا مِنْ لَدُنَّا﴾\nرحمة من عندنا (٢).\nقال الحطيئة (٣) لعمر بن الخطاب ﵁:\nتَحنَّنْ عليَّ هداكَ المليكُ ... فإن لكلِّ مقامٍ مقالا (٤)\n_________\n(١) رواه الطبري في \"جامع البيان\" ١٦/ ٥٥، وأَحمد في \"الزهد\" (ص ١١٤)، وعبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤، وعبد الله بن أَحْمد في \"زوائده على الزهد\" (ص ٩٧)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٠.\n(٢) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢، \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٧٣) \"معاني القرآن\" للزجاج ٣/ ٣٢٢ \"العمدة في غريب القرآن\" لمكي (ص ١٩٤) \"الدر المصون\" للسمين الحلبي ٧/ ٥٧٤ وقد روى الطبري في \"جامع البيان\" ١٦/ ٥٥ هذا التفسير عن ابن عباس، وعكرمة، وقتادة، والضَّحَاك.\n(٣) الحطيئة: جرول بن أوس العبسي، لقب بالحطيئة لقصره، ويكنى أَبا مليكة وكان راوية زهير بن أبي سلمى، أدرك الجاهلية، وصفه ابن قتيبة بأنه كان رقيق الإِسلام، لئيم الطبع كان هجاءً، هجا أمه وأباه ونفسه كان مخلًا في الشعر، حبسه عمر - ﵁ - لهجائه.\nتُوفِّي نحو سنة ٤٥ هـ.\n\"الشعر والشعراء\" لابن قتيبة (١٩٩)، \"طبقات فحول الشعراء\" لابن سلام ١/ ١٠٤ \"الأعلام\" للزركلي ٢/ ١١٨ \"فوات الوفيات\" للكتبي ١/ ٢٧٦ \"الاشتقاق\" لابن دريد (ص ٢٧٩).\n(٤) \"ديوانه\" (ص ٧٢).","vol":"17","page":341},{"text":"أي: ترحمًا، ومنه قولهم: حنانيك، مثل سعديك.\nقال طَرَفَةُ:\nأَبا مُنذرٍ أفنيتَ فاسْتَبقِ بعضَنَا ... حَنَانَيْكَ بعض الشَّرّ أهونُ من بعضِ (١)\nوأصله من حنين الناقة.\n[١٨١٢] أخبرنا عبد الله بن حامد (٢)، قال: أخبرنا أَحْمد بن عبد الله (٣)، قال: حَدَّثَنَا محمَّد بن عبد الله بن سليمان (٤)، قال: حَدَّثَنَا عثمان (٥)، قال: حَدَّثَنَا جرير بن عبد الحميد (٦)، عن ابن أبي (٧) خالد (٨)، عن عكرمة (٩)، عن ابن عباس - ﵁ - قال: ما أدري ما حنانًا إلَّا أن يكون: تعطف ورحمة الله على عبادة (١٠).\n_________\n(١) \"ديوانه\" (ص ٦٦).\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو محمَّد المعقلي، يلقب بالباز الأبيض، شيخ، جليل، حافظ.\n(٤) أبو جعفر الحضرميّ، ثِقَة، حافظ.\n(٥) هو ابن أبي شيبة، ثِقَة، حافظ، شهير، وله أوهام.\n(٦) أبو عبد الله الكُوفيّ، ثِقَة، صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٧) في الأصل: عن أبي خالد.\n(٨) إسماعيل بن أبي خالد واسمه هرمز، وقيل: غير ذلك، الأحمسي، أبو عبد الله الكُوفيّ، ثِقَة، ثبت.\n(٩) مولى ابن عباس، ثِقَة، ثبت، عالم بالتفسير.\n(١٠) [١٨١٢] الحكم على الإسناده\nفيه شيخ المصنف لم يذكر بجرح أو تعديل. =","vol":"17","page":342},{"text":"[١٨١٣] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا حامد بن محمَّد (٢)، قال: حَدَّثَنَا بشر بن موسى (٣)، قال: حَدَّثَنَا هوذة (٤)، عن عوف (٥)، قال: بلغني في قول الله ﷿ ﴿وَحَنَانًا مِنْ لَدُنَّا﴾ قال: الحنان المُحَبَّب (٦).\n_________\n= التخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ٥٦ من طريق عمرو بن دينار، عن عكرمة به مختصرًا بلفظ: لا والله ما أدري ما حنانًا.\nورواه الحاكم في \"المستدرك\" ٢/ ٤٠٤ من طريق سفيان عن أَبيه، عن عكرمة بلفظ: ﴿وَحَنَانًا مِنْ لَدُنَّا﴾ قال: التعطف بالرحمة. وقال: صحيح الإسناد، ولم يخرجاه. وقال الذهبي: صحيح.\nورواه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٥، بلفظ: ترحم الله على العباد، عن سفيان، عن رجل عن أَبيه عن ابن عباس ..\nوالبيهقي في \"الأسماء والصفات\" ١/ ٢٠٧ عن الحاكم به، وقد يكون وقع خطأ،\nفهل هو سفيان، عن أَبيه عن عكرمة، أو سفيان عن رجل، عن أَبيه، عن عكرمة. وأبو سفيان، لم يشتهر بالرواية، وما في ترجمته إلَّا أن سفيان روى عنه ولم يرو عنه غيره وأنه هو يروي عن الحسن، كما في \"الجرح والتعديل\" لابن أبي هاشم ٧/ ٣١.\nفهل روى عن عكرمة أم لا؟ الله أعلم. كما رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٠.\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو علي الهروي، ثِقَة، صدوق.\n(٣) أبو علي الأسدي، ثِقَة.\n(٤) هوذة بن خليفة، أبو الأشهب البَصْرِيّ الأصم، صدوق.\n(٥) عوف بن أبي جميلة الأعرابي، ثِقَة، رُمي بالقدر والتشيع.\n(٦) في غير الأصل: المجيب. =","vol":"17","page":343},{"text":"﴿وَزَكَاةً﴾ قال ابن عباس - ﵄ -: يعني: بالزكاة طاعة الله والإخلاص (١).\nوقال الضحاك: هي الفعل الزاكي الصالح (٢).\nوقال الكلبي: يعني: صدقة تصدق الله بها على أبويه (٣).\nوقيل: بركة ونماء وزيادة (٤).\nوقيل: جعلناه طاهرًا من الذنوب (٥).\n﴿وَكَانَ تَقِيًّا﴾ مسلمًا (٦) مخلصًا مطيعًا.\n_________\n= [١٨١٣] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وهوذة صدوق.\nالتخريج:\nلم أجده عند غير المصنف، لكن ذكر السيوطي في \"الدر المنثور\" له ٤/ ٤٧١ أن الحكيم التِّرْمِذِيّ روى عن سعيد الجهني، مثله.\nوقد تكون المحبب مصحفة عن التحبب، والله أعلم.\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٢٢ \"لباب التأويل\" للخازن ٣/ ١٨٣.\n(٢) رواه عنه، الطبري في \"جامع البيان\" ١٦/ ٥٨، وذكره البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٢ وابن الجوزي في \"زاد المسير\" ٥/ ١٥٠.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ٢٢٢، \"زاد المسير\" لابن الجوزي ٥/ ١٥٠، وهو قول ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٧٣) قال: صدقة، ونسبه له القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٨٨.\n(٤) قال نحوه ابن الأنباري، كما في \"زاد المسير\" ٥/ ١٥١.\n(٥) ذكر هذا المعنى الزجاج في \"معاني القرآن\" ٣/ ٣٢٢ قال: والزكاة التطهير، وأبو السعود في \"إرشاد العقل السليم\" ٥/ ٢٥٩، وانظر: \"زاد المسير\" لابن الجوزي ٥/ ١٥٠. وقال الزمخشري في \"الكشاف\" ٢/ ٤٠٧: والزكاة الطهارة.\n(٦) من (ب).","vol":"17","page":344},{"text":"[١٨١٤] أخبرنا شعيب بن محمَّد (١)، وعبد الله بن حامد (٢)، قالا: أخبرنا مكّيّ بن عبدان (٣)، قال: حَدَّثَنَا أبو الأَزْهَر (٤)، قال: حَدَّثَنَا روح بن عبادة (٥)، قال: حَدَّثَنَا حزم (٦) القُطَعي (٧)، قال: سمعت الحسن (٨) ﵀ قال: نبئت أن رسول الله -ﷺ- قال: \"والذي نفسي بيده ما من النَّاس عبد إلا وقد هَمَّ بخطيئة أو عملها غير يحيى بن زكريا ﵉\" (٩).\n_________\n(١) أبو صالح البيهقي، مستور من أهل النواحي.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) محدث، ثِقَة، متقن.\n(٤) أَحْمد بن الأَزْهَر، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٥) ثِقَة، فاضل، له تصانيف.\n(٦) في (ب): حرير، وفي (ح): حرم، بالمهملة.\n(٧) حزم بن مهران، القطعي، أبو عبد الله البَصْرِيّ.\nأخرج حديثه البُخَارِيّ، وقد وثقه أَحْمد، ويحيى، وأبو حاتم، وقال النَّسائيّ: ليس به بأس ووثقه الذهبي، وقال ابن حجر: صدوق يهم، والصحيح أنَّه ثِقَة فلم يضعفه أحد، إنما قال ابن حبان: يخطئ. تُوفِّي سنة (١٧٥ هـ).\n\"تهذيب الكمال\" للمزي ٢/ ٩٣، \"تقريب التهذيب\" لابن حجر (ص ٢١٣)، \"الكاشف\" للزمخشري ١/ ٣١٩، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٩٤، \"الثِّقات\" لابن حبان ٦/ ٢٤٤.\n(٨) البَصْرِيّ، ثِقَة، فقيه فاضل، وكان يرسل كثيرًا ويدلس.\n(٩) [١٨١٤] الحكم على الإسناد:\nضعيف لإرساله، وشيخا المصنف أحدهما مستور، والآخر لم يذكر بجرح أو تعديل. =","vol":"17","page":345},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nروى نحوه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٦ عن قتادة، عن الحسن، قال النَّبِيّ -ﷺ-: \"ما أذنب يحيى بن زكريا قط ولا هم بامرأة\".\nوروى الطبري في \"جامع البيان\" ١٦/ ٥٨، عن سعيد بن المسيّب عن مرو بن العاص أنَّه سمع النَّبِيّ -ﷺ- يقول: \"كل بني آدم يأتي يوم القيامة وله ذنب إلَّا ما كان من يحيى بن زكريا\".\nورواه عن عمرو مرفوعًا الحاكم في \"المستدرك\" ٢/ ٤٠٤ وقال صحيح على شرط مسلم.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠١ بألفاظ مختلفة عن ابن عباس، وعن عمرو بن العاص، وعن يحيى بن جعدة مرفوعًا، وعن سفيان من قوله.\nوروى أَحْمد في \"الزهد\" (ص ٩٧) عن يحيى بن جعدة -وهو تابعي- عن النَّبِيّ -ﷺ- قال: \"لم يهم يحيى بن زكريا بخطيئة، ولا حاك في صدره امرأة\". وسنده صحيح إلَّا أنَّه مرسل.\nوأخرج أَحْمد في \"المسند\"، ١/ ٢٥٤ (٢٢٩٤)، ١/ ٢٩٢ (٢٦٥٤)، ١/ ٢٩٥ (٢٦٩٠) ١/ ٣٠١ (٢٧٣٦) عن ابن عباس مرفوعًا: \"ما من أحد من النَّاس إلَّا وقد أخطأ، أو هم بخطيئة، ليس يحيى بن زكريا\".\nورواه البيهقي في \"السنن الكبرى\" ١٠/ ١٨٦. وكذا أبو يعلى في \"مسنده\" ٤/ ٤١٨ (٢٥٤٤)، والطبراني في \"المعجم الكبير\" ١٢/ ٢١٦، وعبد بن حميد، كما في \"المنتخب\" (ص ٢٢٢) كلهم من طريق حماد بن سلمة عن علي بن زيد عن يوسف ابن مهران، عن ابن عباس مرفوعًا، وعلي بن زيد بن جدعان ضعيف. وأخرج ابن عساكر، عن ضمرة بن حبيب -وهو تابعي- عن النَّبِيّ -ﷺ- من قال: \"ما بعلت النساء عن ولد ينبغي له أن يقول: أنا أفضل من يحيى بن زكريا، لم يحك في صدره خطيئة ولم يهم بها\".\nوأخرج ابن عساكر أَيضًا نحوه عن علي بن أبي طلحة -وهو تابعي- يرفعه كما في =","vol":"17","page":346},{"text":"<span data-type=\"title\" id=toc-2645>١٤ </span>- قوله ﷿ ﴿وَبَرًّا بِوَالِدَيْهِ﴾\nبارا لطيفا بهما لا يعصيهما ﴿وَلَمْ يَكُنْ جَبَّارًا﴾ قتالا متكبرا (١)\nقال الكلبي: الجبار الذي يضرب ويقتل على الغضب (٢).\n﴿عَصِيًّا﴾ عاصيًا (٣) لربه.\n\n<span data-type=\"title\" id=toc-2646>١٥ </span>- ﴿وَسَلَامٌ عَلَيْهِ﴾\nقال الكلبي: سلامة له منا (٤) ﴿يَوْمَ﴾ حين (٥).\n﴿وُلِدَ وَيَوْمَ﴾ وحين ﴿يَمُوتُ وَيَوْمَ﴾ وحين ﴿يُبْعَثُ حَيًّا﴾.\n[١٨١٥] أخبرنا أبو محمَّد الأصفهاني (٦) وأبو صالح\n_________\n= \"الدر المنثور\" للسيوطي ٤/ ٤٧٣.\nفالحديث ورد مرسلًا عن عدة من التابعين يرفعونه، ولم يرد متصلًا إلَّا عن ابن عباس، من طريق ضعيفة كما سبق.\nوعن عمرو بن العاص، كما رواه الطبري، والحاكم ٦/ ٢٤٤.\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٨٨.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٢ والخازن في \"لباب التأويل\" ٣/ ١٨٤ ولم ينسباه.\n(٣) في (ح): شديدًا.\n(٤) نسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٥١.\nوذكره بلا نسبة البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٢.\nوهناك معنى آخر ذكره ابن الجوزي، وهو أنَّه السلام المعروف من الله.\nونسبه لأبي سليمان الدِّمشقيّ.\n(٥) سقطت حين في المواضع كلها من (ح).\n(٦) هو عبد الله بن حامد، لم يذكر بجرح أو تعديل.","vol":"17","page":347},{"text":"النَّيْسَابُورِيّ (١)، قالا: أَنْبأنا أبو حاتم التَّمِيمِيّ (٢)، قال: أخبرنا أبو الأَزْهَر السليطي (٣)، قال: حَدَّثَنَا روح (٤)، قال: حَدَّثَنَا سعيد (٥)، عن قتادة (٦)، عن الحسن (٧) ﵀: أن يحيى وعيسى ﵉ التقيا، فقال له عيسى ﵇: استغفر لي أَنْتَ خير مني. وقال يحيى ﵇: استغفر لي أَنْتَ خير مني. فقال عيسى ﵇ له: أَنْتَ خير مني سلمتُ على نفسي وسلم الله تعالى عليك (٨).\n_________\n(١) هو شعيب بن محمَّد مستور.\n(٢) هو مكّيّ بن عبدان، ثِقَة، متقن.\n(٣) هو أبو الأَزْهَر أَحْمد بن الأَزْهَر بن منيع بن سليط، العبدي، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٤) ثِقَة، فاضل، له تصانيف.\n(٥) سعيد بن أبي عروبة، ثِقَة، حافظ، له تصانيف، كثير التدليس، واختلط، وكان من أثبت النَّاس في قتادة.\n(٦) قتادة بن دعامة، ثِقَة، ثبت.\n(٧) البَصْرِيّ، ثِقَة، فقيه، وكان يرسل كثيرًا ويدلس.\n(٨) [١٨١٥] الحكم على الإسناد:\nشيخًا المصنف أحدهما لم يذكر بجرح أو تعديل، والآخر مستور، وفيه أَيضًا أبو الأَزْهَر صدوق، وهو موقوف على الحسن ﵀.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ٥٩ عن سعيد به.\nورواه أَحْمد \"الزهد\" (ص ٩٦ - ٩٧) عن روح به.\nوعبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤ عن معمر، عن قتادة، عن الحسن.\nوابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٢.","vol":"17","page":348},{"text":"<span data-type=\"title\" id=toc-2647>١٦ </span>- قوله ﷿: ﴿وَاذْكُرْ﴾\nيَا محمَّد ﴿فِي الْكِتَابِ﴾ في القرآن ﴿مَرْيَمَ﴾ وهي بنت عمران بن ماتان (١) ﴿إِذِ انْتَبَذَتْ﴾.\nقال قتادة: انفردت (٢).\nوقال الكلبي: تنحت (٣) ﴿مِنْ أَهْلِهَا﴾ وأصله من النبذة، والنبذة بفتح النُّون وضمها وهي الناحية، يعني: أنها اعتزلت وتنحت وجلست ناحية (٤) ﴿مَكَانًا شَرْقِيًّا﴾ يعني مشرقة وهي مكان في الدار\n_________\n(١) \"تفسير مقاتل\" ٢/ ٦٢٣ وفيه: مريم بنت عمران بن ماثان.\n(٢) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٢.\n(٣) وهو قريب من المعنى الأول، وبذلك فسره أكثر المفسرين وأهل الغريب فقالوا: تنحّت واعتزلت.\nانظر: \"جامع البيان\" للطبري ١٦/ ٥٩، \"معالم التنزيل\" للبغوي ٥/ ٢٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٩٠، \"مجاز القرآن\" لأبي عبيدة ٢/ ٣، \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٣)، \"معاني القرآن\" للزجاج ٣/ ٣٢٢، \"تحفة الأريب\" لأبي حيان (ص ٢٩٤)، \"تفسير غريب القرآن\" لليزيدي (ص ٢٣٧)، \"بهجة الأريب\" للمارديني (ص ١٤٧)، \"العمدة في غريب القرآن\" لمكي (ص ١٩٥) وغيرها.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٣)، \"بهجة الأريب\" للمارديني (ص ١٤٧).\nوذكر السمين الحلبي في \"الدر المصون\" ٧/ ٥٧٧ أنها من النبذ، وهو الطرح، ا. هـ.\nومنه قوله تعالى ﴿فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ﴾ [آل عمران: ١٨٧] كما في\"الجامع لأحكام القرآن\" للقرطبي ١١/ ٩٠ وكذا ذكره الزجاج في \"معاني القرآن\" ٣/ ٣٢٢ =","vol":"17","page":349},{"text":"مما يلي المشرق جلست فيها لأنه كان في الشتاء (١).\nوقال الحسن ﵀: اتخذت النصارى المشرق قبلة؛ لأن مريم ﵍ انتبذت مكانًا شرقيًا (٢).\n\n<span data-type=\"title\" id=toc-2648>١٧ </span>- ﴿فَاتَّخَذَتْ﴾\nفضربت ﴿مِنْ دُونِهِمْ حِجَابًا﴾.\nقال ابن عباس - ﵄ - سترًا (٣).\nوقال مقاتل: جعلت الجبل بينها وبين قومها (٤).\nقال عكرمة: إن مريم الصديقة كانت تكون في المسجد ما دامت طاهرًا، فإذا حاضت تحولت إلى بيت خالتها، حتَّى إذا طهرت عادت إلى المسجد، فبينا هي تغتسل من الحيض إذ عرض لها جبريل ﵇ في صورة شاب أمرد وضيء الوجه جعد الشعر سوي\n_________\n= قال: نبذت الشيء إذا رميت به.\nوذكر الزمخشري من معاني الانتباذ: الاعتزال والانفراد، \"الكشاف\" ٢/ ٤٠٧.\nوانظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ٣٨٠ (نبذ)، \"لسان العرب\" لابن منظور ٣/ ٥١١ (نبذ).\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٢٢، \"لباب التأويل\" للخازن ٣/ ١٨٤.\n(٢) روى الطبري في \"جامع البيان\" ١٦/ ٦٠ عن ابن عباس - ﵄ -، مثل هذا القول، وانظر \"الدر المنثور\" للسيوطي ٤/ ٤٧٧.\nونسبه للحسن: البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٣.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ٢٢٣، \"زاد المسير\" لابن الجوزي ٥/ ١٥٢.\nوهو قول الطبري في \"جامع البيان\" ١٦/ ٦٠.\n(٤) \"تفسير مقاتل\" ٢/ ٦٢٣، \"معالم التنزيل\" للبغوي ٥/ ٢٢٣.","vol":"17","page":350},{"text":"الخلق (١)، فذلك قوله ﷿: ﴿فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا﴾ يعني جبريل ﵇ (٢).\nوقيل: روح (عيسى ﵇ (٣) أضافه إليه على التخصيص والتفضيل.\n﴿فَتَمَثَّلَ﴾ فتصور) (٤) ﴿لَهَا بَشَرًا﴾ آدميًا ﴿سَوِيًّا﴾ لم ينقص منه شيء.\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٢٣، \"لباب التأويل\" للخازن ٣/ ١٨٤ بلا نسبة.\n(٢) هذا قول الأكثرين. فقد روي عن ابن عباس، رواه ابن عساكر، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٧٧.\nوروي عن: قتادة، ووهب بن منبه، وابن جريج، رواه عنهم الطبري في \"جامع البيان\" ١٦/ ٤٦.\nونسبه ابن الجوزي في \"زاد المسير\" ٥/ ١٥٢ للجمهور.\nوقول البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٣، والخازن في \"لباب التأويل\" ٣/ ١٨٤.\nونسبه ابن كثير لمجاهد، والضَّحَاك، والسدي، وقال: وهذا الذي قالوه هو ظاهر القرآن. \"تفسير القرآن العظيم\" ٩/ ٢٢٦.\n(٣) نسبه ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٢٢٧، لأبي بن كعب - ﵁ -، وقال: وهذا في غاية الغرابة والنكارة، وكأنه إسرائيلي.\nوقد رواه الحاكم في \"المستدرك\" ٢/ ٤٠٥ عن أبي - ﵁ -.\nوقد ذكره جل المفسرين، انظر: المصادر السابقة، وانظر: أَيضًا: \"معاني القرآن\"، للزجاج ٣/ ٣٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٩٠.\nوقد رجح الجمهور أنَّه جبريل لقوله ﷿ ﴿فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا﴾ [مريم: ١٧].\nانظر: \"معاني القرآن\" للنحاس ٤/ ٣١٨.\n(٤) ما بين القوسين ساقط من (ح).","vol":"17","page":351},{"text":"وإنما أرسله في صورة البشر لتثبت مريم ﵍ وتقدر على استماع كلامه، (ولو نزل على صورته التي هو عليها لفزعت ونفرت عنه، ولم تقدر على استماع كلامه) (١).\nفلما رأته مريم ﵍:\n\n<span data-type=\"title\" id=toc-2649>١٨ </span>- ﴿قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَنِ مِنْكَ إِنْ كُنْتَ تَقِيًّا (١٨)﴾\nمؤمنًا مطيعا (٢).\nوقال علي بن أبي طالب - ﵁ - (٣): علمت أن التقي ذو نُهية (٤).\nوقيل: كان تقي رجلًا من أمثل النَّاس في ذلك الزمان، فقالت: إن\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) قال ابن الجوزي في \"زاد المسير\" ٥/ ١٥٣: هذا هو القول عند المحققين.\n(٣) في الأصل: كرم الله وجهه.\n(٤) لم أجده مرويا عن علي - ﵁ -.\nلكن رواه البُخَارِيّ عن أبي وائل معلقًا. كتاب أحاديث الأنبياء، باب (٤٨).\nوأبو وائل هو شَقِيق بن سلمة التابعي ﵀.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٢٢٧: قال الطبري: حَدَّثني أبو كريب، حَدَّثني أبو بكر عن عاصم قال: قال أبو وائل، فذكره.\nوالذي في مطبوعة \"جامع البيان\" للطبري ١٦/ ٦١. عن عاصم، قال: قال ابن زيد، فذكره فلعله خطأ من النسخة التي طبع عليها، أو من المطبوعة، والله أعلم.\nوقال ابن حجر في \"فتح الباري\" ٦/ ٤٧٩: وصله عبد بن حميد، من طريق عاصم قال: قرأ أبو وائل. فذكره، ورواه أَيضًا عن أبي وائل: ابن المنذر، وابن أبي حاتم، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨٠ وقال ابن حجر: والنهية: بضم النُّون، وسكون الهاء، أي ذو عقل، وانتهاء عن فعل القبيح.","vol":"17","page":352},{"text":"كنت في الصلاح مثل المتقي فإنِّي أعوذ بالرحمن منك، كيف يكون رجل أجنبي وامرأة أجنبية في حجاب واحد (١).\n\n<span data-type=\"title\" id=toc-2650>١٩ </span>- قوله ﷿ ﴿قَالَ﴾\nفقال لها جبريل ﵇: ﴿إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ﴾ أي: ويقول لأهب لك، وقرأ أبو عمرو (ونافع في رواية وكذلك عن قالون) (٢) (ليَهَبَ بالياء) (٣) ﴿غُلَامًا زَكِيًّا﴾ ولدًا صالحًا تقيًا.\n\n<span data-type=\"title\" id=toc-2651>٢٠ </span>- ﴿قَالَتْ﴾ مريم ﴿أَنَّى يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ﴾\nولم يقربني آدمي، يعني: زوجًا (٤) ﴿وَلَمْ أَكُ بَغِيًّا﴾ فاجرة، وإنما حذف الهاء لأنه مصروف عن وجهه (٥).\n_________\n(١) قال ابن الجوزي في \"زاد المسير\" ٥/ ١٥٣: حكي عن ابن عباس - ﵄ -.\nوعزا ذكره لابن الأنباري، والماوردي، وليس هو في \"تفسيره\".\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٩١ وعزاه للمصنف.\n(٢) زيادة من (ب).\n(٣) \"التيسير\" للداني (ص ١٢٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٣) \"التذكرة\" لابن غلبون ٢/ ٤٢٤.\n(٤) في الأصل: زوج.\n(٥) بيّن ابن الجوزي في \"زاد المسير\" ٥/ ١٥٣ معنى ذلك، فقال: وقال غيره: إنما لم يقل: بغية لأنه مصروف عن وجهه، فهو فعيل، بمعنى فاعل.\nوذكر أن ابن الأنباري قال: لم يقل بغية لأنه وصف يغلب على النساء فقلما تقول العرب: رجل بغّي فيجري مجرى حائض، وعاقر، والذي في البيان لابن الأنباري حاصل هذا التوجيه لكن ليس باللفظ نفسه.\nانظر: \"البيان في غريب إعراب القرآن\"، لابن الأنباري ٢/ ١٢٤.","vol":"17","page":353},{"text":"<span data-type=\"title\" id=toc-2652>٢١ </span>- قال جبريل ﵇: ﴿قَالَ كَذَلِكِ﴾\nكما قلت يَا مريم ولكن ﴿قَالَ رَبُّكِ﴾ وقيل: هكذا قال ربك (١) ﴿هُوَ﴾ خَلْقُ ولد من غير أب ﴿عَلَيَّ هَيِّنٌ وَلِنَجْعَلَهُ آيَةً﴾ علامة وعبرة ﴿لِلنَّاسِ وَرَحْمَةً مِنَّا﴾ لمن تبعه على دينه ﴿وَكَانَ﴾ ذلك ﴿أَمْرًا مَقْضِيًّا﴾ مقدورًا مسطورًا في اللوح المحفوظ.\n\n<span data-type=\"title\" id=toc-2653>٢٢ </span>- قوله ﷿ ﴿فَحَمَلَتْهُ﴾\nوذلك أن جبريل ﵇ رفع درعها فنفخ في جيبها (٢) فحملته (٣) حين لبست (٤)، وقيل: نفخ جبريل ﵇ من بعيد نفخًا فوصلت (٥) الريح إليها فحملت (٦)، فلما حملت (٧) ﴿فَانْتَبَذَتْ﴾ خرجت وانفردت.\n﴿بِهِ مَكَانًا قَصِيًّا﴾ بعيدًا من أهلها من وراء الجبل.\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٢٤، والقول الأول هو قول الطبري في \"جامع البيان\" ١٦/ ٦٢.\n(٢) في غير الأصل: جيبه، أي حبيب الدرع.\n(٣) سقطت من (ب)، وفي (ح): فحملت.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٢٤، وروى الطبري في \"جامع البيان\" ١٦/ ٦٢ هذا القول عن السدي، وابن جريج.\nورواه سعيد بن جبير، عن ابن عباس، كما في \"زاد المسير\" ٥/ ١٥٤.\n(٥) في غير الأصل: فوصل.\n(٦) \"معالم التنزيل\" للبغوي ٥/ ٢٢٤، \"لباب التأويل\" للخازن ٣/ ١٨٤.\n(٧) في غير الأصل: حديث.","vol":"17","page":354},{"text":"وقيل (١): أقصى الدار (٢).\nقال الكلبي: قيل لابن عم لها يقال له يوسف: إن مريم حملت من الزنا، الآن يقتلها الملك. وكانت قد سميت له، فأتاها فاحتملها فهرب بها، فلما كان ببعض الطريق أراد يوسف ابن عمها قتلها، فأتاه جبريل ﵇ فقال: إنه من روح القدس فلا تقتلها. فتركها ولم يقتلها فكان معها (٣).\nواختلفوا في مدة حملها ووقت وضعها، فقال بعضهم: كان مقدار حملها تسعة أشهر كحمل سائر النساء (٤).\nومنهم من قال: ثمانية أشهر، وكان ذلك آية أخرى لأنه لم يعش مولود وضع لثمانية أشهر، غير عيسى ابن مريم ﵉ (٥).\nوقيل: ستة أشهر (٦).\n_________\n(١) في الأصل: يقال.\n(٢) \"فتح القدير\" للشوكاني ٣/ ٣٢٨.\n(٣) روي نحو هذا عن وهب رواه الطبري في \"جامع البيان\" ١٦/ ٦٤ - ٦٥، وذكره الخازن في \"لباب التأويل\" ٣/ ١٨٥، ويوسف هذا الذي يدعى يوسف النجار، لكن ليس في رواية وهب أنَّه أراد قتلها.\n(٤) نسبه ابن الجوزي في \"زاد المسير\" ٥/ ١٥٤ لسعيد بن جبير، وللكلبي.\n(٥) حكاه الزجاج في \"معاني القرآن\" ٣/ ٣٢٤، وذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٥٤.\n(٦) حكاه الماوردي في \"النكت والعيون\" ٣/ ٣٦٢ عن أبي القاسم الصيمري، وذكره عن الماوردي ابن الجوزي في \"زاد المسير\" ٥/ ١٥٤.","vol":"17","page":355},{"text":"وقيل: ثلاث ساعات (١).\nوقيل: ساعة واحدة.\nوقال ابن عباس - ﵄ -: ما هو إلَّا أن حملت فوضعت (٢).\nولم يكن بين (٣) العمل والانتباذ إلَّا ساعة، لأن الله تعالى لم يذكر بينهما فصلًا.\nوقال مقاتل بن سليمان: حملته مريم في ساعة، وصور في ساعة، ووضعته في ساعة، حيث زالت الشَّمس من يومها وهي بنت عشر سنين، وقد كانت حاضت حيضتين قبل أن تحمل بعيسى ﵇ (٤).\n\n<span data-type=\"title\" id=toc-2654>٢٣ </span>- قوله ﷿ ﴿فَأَجَاءَهَا﴾\nفألجأها، وجاء بها (٥) ﴿الْمَخَاضُ﴾ في قراءة عبد الله ﵁\n_________\n(١) نسبه ابن الجوزي في \"زاد المسير\" ٥/ ١٥٤، لمقاتل، وسوف يأتي نص كلامه.\n(٢) رواه الطبري في \"جامع البيان\" ١٦/ ٦٥، وعبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٢.\n(٣) ساقطة من الأصل.\n(٤) \"تفسير مقاتل\" ٢/ ٦٢٤ وفيه.\nأنها حملت به وهي ابنة ثلاث عشرة سنة.\n(٥) \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٣٧)، \"تفسير غريب القرآن\" لليزيدي (ص ٢٣٧).\n\"مشكل إعراب القرآن\" لمكي (ص ١٤٨) \"العمدة في غريب القرآن\" له (ص ١٩٠).\n\"تفسير غريب القرآن\" للزجاج ٣/ ٣٢٤، \"تفسير مقاتل\" ٢/ ٦٢٤.\nوقال الطبري في \"جامع البيان\" ١٦/ ٩٣: وإنما هو أفعل من المجيء، كما يقال: =","vol":"17","page":356},{"text":"(آواها (١) المخاض) (٢) يعني: الحمل (٣).\nوقيل: المطلق (٤).\n﴿إِلَى جِذْعِ النَّخْلَةِ﴾ وكانت نخلة يابسة، في الصحراء في شدة الشتاء ولم يكن لها سعف (٥).\nوروى هلال بن خباب (٦) (٧)\n_________\n= جاء هو وأجأته أنا، أي: جئت به .. وإنما تأول من تأول ذلك بمعنى ألجأها، لأن المخاض لما جاءها إلى جذع النخلة، كان قد ألجأها إليه.\n(١) في (ح): وهي قراءة عبد الله (آذها).\n(٢) لم أجدها.\n(٣) هو قول ابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٧٣)، وذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٥٤.\n(٤) هو قول القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٩٢، والمارديني في \"بهجة الأريب\" (ص ١٤٧) إذ قال: تمخض الولد في البطن: تحركه للخروج.\nوالبغوي في \"معالم التنزيل\" ٥/ ٢٢٥، والخازن في \"لباب التأويل\" ٣/ ١٨٥\n(٥) \"معالم التنزيل\" للبغوي ٥/ ٢٢٥، \"لباب التأويل\" للخازن ٣/ ١٨٥.\n\"زاد المسير\" لابن الجوزي ٥/ ١٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٩٢ وقال: ولهذا لم يقل إلى النخلة.\n(٦) في (ح): ضباب.\n(٧) هلال بن خَبَّاب العبدي، أبو العلاء البَصْرِيّ، سكن المدائن ومات بها.\nروى عن: سعيد بن جبير، وعكرمة مولى ابن عباس، ومجاهد.\nوعنه: سفيان الثَّوريّ، ومسعر بن كدام، وهشيم بن بشير، وغيرهم.\nأخرج حديثه الأربعة. وثقه أحمد، وابن معين، ووثقه سفيان لكن قال: إلَّا أنَّه تغير عمل فيه السن، وكذا قال يحيى بن سعيد القطَّان، أنَّه تغير قبل موته، وأنكر ابن معين تغيره وقال ابن حجر: صدوق تغير بآخره، تُوفِّي سنة ١٤٤ هـ. =","vol":"17","page":357},{"text":"عن أبي (عبيد الله) (١) قال: كان جذعًا يابسًا قد جيء ليبنى به بيت يقال له: بيت لحم (٢).\n﴿قَالَتْ﴾ فقالت ﴿يَالَيْتَنِي مِتُّ قَبْلَ هَذَا وَكُنْتُ نَسْيًا مَنْسِيًّا﴾ قرأ يحيى ابن وثاب، والأعمش (٣)، وحمزة، وحفص ﴿نسيًّا﴾ بفتح النُّون، والباقون بالكسر (٤)، وهما لغتان، مثل: الوَتر والوِتر، والحَج والحِج (٥)، والجَسر الجِسر، وهو الشيء المنسي.\nقال ابن عباس - ﵄ -: شيئًا متروكًا (٦).\nوقال قتادة: شيئًا (٧) لا يعرف ولا يذكر (٨).\n_________\n= \"تهذيب الكمال\" للمزي ٧/ ٤٣٢، \"تقريب التهذيب\" لابن حجر (١٠٢٦) \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٧٥، \"تاريخ بغداد\" للخطيب ١٤/ ٧٣.\n(١) في (ب): عبيدة، ولم أتبينه.\n(٢) رواه عبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨١.\nوبيت لحم، بلدة في فلسطين -فكّ الله أسرها- وهي مولد المسيح ﵇ مشهورة باسمها إلى يومنا هذا، انظر: \"معجم البلدان\" لياقوت ١/ ٥٢١.\n(٣) نسبها لهما الزمخشري في \"الكشاف\" ٢/ ٤٠٩.\n(٤) \"السبعة\" لابن مجاهد (ص ٤٠٨).\n\"التيسير\" للداني (١٢١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٨.\n(٥) في (ح): والحجر والحِجر.\n(٦) روى الطبري في \"جامع البيان\" ١٦/ ٦٦. وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨١ عنه قال: نسيًا منسيًا: لم أُخلق، ولم أكُ شيئًا.\n(٧) في (ح): نسيًا.\n(٨) رواه الطبري في \"جامع البيان\" ١٦/ ٦٦.\nوقريب منه ما رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٤، قال: تقول لا أُعرف، ولا أدري من أنا. =","vol":"17","page":358},{"text":"وقال عكرمة، والضَّحَاك (١): حيضة ملقاة (٢).\nوقال الرَّبيع: هو السقط (٣).\nوقال مقاتل: يعني كالشيء الهالك (٤).\nوقال عطاء بن أبي مسلم: يعني: لم أخلق (٥).\nقال الفراء: هو ما تلقيه المرأة من خرق اعتلالها (٦).\nوقال أبو عبيدة: هو ما نسي وأُغفل من شيءٍ حقير (٧).\nقال الكُميَتُ:\nأتجعلُنا قسرًا لكلبِ قُضاعةٍ ... ولستُ بنسيٍ في مَعَدٍّ ولا دَخْلِ (٨)\n_________\n= ورواه الطبري، بلفظ: لا أُعرف، ولا يدري من أنا.\nولعل اللفظ الأول خطأ في مطبوعة \"الدر المنثور\" للسيوطي.\n(١) زيادة من غير الأصل.\n(٢) رواه عن عكرمة: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٤. وعن الضحاك: عبد بن حميد.\nوعن مجاهد: عبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨١. والذي في \"معالم التنزيل\" للبغوي ٥/ ٢٢٥ جيفة ملقاة.\n(٣) رواه الطبري في \"جامع البيان\" ١٦/ ٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٤.\n(٤) \"تفسير مقاتل\" ٢/ ٦٢٤.\n(٥) ذكره البَغَوِيّ - غير منسوب- في \"معالم التنزيل\" ٥/ ٢٢٥.\n(٦) \"معاني القرآن\" للفراء (ص ٢١٨).\n(٧) الذي في \"مجاز القرآن\" له ٢/ ٤: هو ما نسي من عصًا أو إداوة أو غير ذلك.\n(٨) البيت في \"ديوانه\" (ص ٣٥٤)، وفيه: أتجعلنا قيسٌ لكلبٍ بضاعةً.","vol":"17","page":359},{"text":"[١٨١٦] أخبرنا عبد الله بن حامد الوزان (١) قال: أخبرنا حاجب ابن أَحْمد (٢) قال: حَدَّثَنَا محمَّد بن حماد (٣) قال: حَدَّثَنَا أبو معاوية (٤)، عن هشام بن عروة (٥)، عن أَبيه (٦) عن عائشة - ﵂ - قالت: لوددت أني إذا مِتُّ كنت نسيًا منسيًا (٧).\n\n<span data-type=\"title\" id=toc-2655>٢٤ </span>- قوله ﷿: ﴿فَنَادَاهَا مِنْ تَحْتِهَا﴾\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) حاجب بن أَحْمد بن يرحم بن سفيان الطوسي، أبو محمَّد، مختلف فيه، قال الحافظ ابن حجر: وقد رأيت ابن طاهر روى حديثًا من طريقه، وقال عقبة: رواته أثبات ثقات ا. هـ.\n(٣) محمَّد بن حماد الأبيوردي، أبو عبد الله الزَّاهد، ثِقَة.\n(٤) محمَّد بن خازم، أبو معاوية الضَّرير، التَّمِيمِيّ السعدي، ثِقَة، أحفظ النَّاس لحديث الأَعمش، وقد يهم في حديث غيره، وقد رُمي بالإرجاء.\n(٥) هشام بن عروة بن الزُّبير بن العوام، القُرشيّ الأسدي، ثِقَة، فقيه ربما دلس.\n(٦) عروة بن الزُّبير بن العوام، القُرشيّ، ثِقَة.\n(٧) [١٨١٦] الحكم على الإسناد:\nرجاله ثقات، إلَّا شيخ المصنف لم يذكر بجرح أو تعديل، وشيخ شيخه حاجب ابن أَحْمد فقد تكلم الحاكم في سماعه، وقد يحمل كلام ابن طاهر الوارد في ترجمته على توثيقه، والأثر صحيح عنها، كما سيأتي في تخريجه.\nالتخريج:\nرواه أَحْمد ﵀ في \"فضائل الصَّحَابَة\" ٢/ ١١٠٧ (١٦٣٩، ١٦٤٤)، من طريق ابن شهاب، عن عروة، عنها بسند صحيح، بأطول مما هنا، وكانت قالت هذا ﵂ بعد مقتل عثمان - ﵁ -، ورواه البُخَارِيّ من الطريق نفسها في \"خلق أفعال العباد\" (ص ٥٦).\nوليس في روايتهما إذا مت.","vol":"17","page":360},{"text":"قرأ الحسن (١)، وأبو جعفر وحفص (٢) وشيبة، ونافع، وابن وثاب، والأعمش، وحمزة والكسائي: ﴿مِنْ تَحْتِهَا﴾ بكسر الميم، وهو جبريل ﵇، ناداها من سفح الجبل (٣).\nوقرأ الباقون: (مَنْ تحتها) بفتح الميم، وهو عيسى ﵇ لما خرج من بطنها (٤) ناداها (٥).\n﴿أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا﴾ قال الحسن: يعني عيسى، كان والله عبدًا سريًا أي: رفيعًا (٦).\n_________\n(١) في (ح): أبو الحسن.\n(٢) زيادة من (ب).\n(٣) \"السبعة\" لابن مجاهد (٤٠٨ - ٤٠٩)، \"التيسير\" ١٢١، \"النشر في القراءات العشر\"، لابن الجزري ٢/ ٣١٨ \"جامع البيان\" للطبري ١٦/ ٦٧\n(٤) في غير الأصل: من بطن أمه.\n(٥) انظر: المراجع السابقة، وذكر الطبري في \"جامع البيان\" ١٦/ ٦٧ أن من قرأها (مِنْ تحتها) قد اختلفوا في تأويلها فقيل، جبريل، وقيل: عيسى ﵉.\nوقد روى الطبري عن: ابن عباس، وعمرو بن ميمون، وإبراهيم بن علقمة،\nوالضَّحَاك والسدي، وقتادة، أن المقصود جبريل ﵇.\nوروى عن أبي بن كعب - ﵁ - ومجاهد، ووهب، وسعيد بن جبير أنَّه عيسى ابن مريم ﵉ ورجحه، \"جامع البيان\" للطبري ١٦/ ٦٧ - ٦٨.\n(٦) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٥ مختصرًا.\nوقد ذكر الزجاج، أن الحسن رجع عن هذا القول، \"معاني القرآن\" ٣/ ٣٢٥.\nوهو قول ابن زيد، رواه عنه الطبري في \"جامع البيان\" ١٦/ ٧٠ - ٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٥ وقول محمَّد بن عباد بن جعفر =","vol":"17","page":361},{"text":"وقال سائر المفسرين: هو النهر الصغير (١).\nوقيل: معنى قوله: (تحتك): أن الله ﷿ جعل النهر تحت أمرها، إن أمرته يجري جرى، وإن أمرته بالإمساك أمسك، كقوله تعالى فيما أخبر عن فرعون: ﴿وَهَذِهِ الْأَنْهَارُ تَجْرِي مِنْ تَحْتِي﴾ (٢) أي: من تحت أمري.\nقال ابن عباس - ﵄ -: فضرب جبريل ﵇ - وقيل عيسى ﵇ - برجله الأرض فظهرت عين ماء عذب، وجرى فحييت النخلة بعد يبسها فأورقت وأثمرت وأرطبت (٣).\n_________\n= المخزومي القُرشيّ، أحد ثقات التابعين وقد أخرج حديثه الجماعة، رواه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٥.\n(١) هو قول البراء بن عازب، وابن عباس، وعمرو بن ميمون، ومجاهد، وسعيد بن جبير والضَّحَاك، وقتادة، ومعمر، ووهب بن منبه، والسدي.\nوقد روى ذلك عنهم الطبري في \"جامع البيان\" ١٦/ ٦٩ - ٧٠ ورجحه.\nورواه عن جملة منهم ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٥.\nوهو قول أبي عبيدة في \"مجاز القرآن\" ٢/ ٥، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٢٧٤) ومكيّ في \"العمدة في غريب القرآن\" (ص ١٩٥)، وفي \"مشكل إعراب القرآن\" (ص ١٤٨)، واليزيدي في \"تفسير غريب القرآن\" (ص ٢٣٨).\nوقد روى ذلك مرفوعًا عن النَّبِيّ -ﷺ-.\nرواه الطَّبْرَانِيّ في \"المعجم الصغير\" ٢/ ٩ عن البراء مرفوعًا.\nوقال الطَّبْرَانِيّ: لم يرفع هذا الحديث عن أبي إسحاق إلَّا أبو سنان.\nورواه الطَّبْرَانِيّ في \"المعجم الكبير\" ١٢/ ٣٤٦ عن عكرمة، عن ابن عمر مرفوعًا.\n(٢) الزخرف: ٥١.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ٢٢٦، \"لباب التأويل\" للخازن ٣/ ١٨٥.","vol":"17","page":362},{"text":"<span data-type=\"title\" id=toc-2656>٢٥ </span>- قوله ﷿: ﴿وَهُزِّي﴾\nقيل لمريم ﵍: هزي، أي: حركي ﴿إِلَيْكِ بِجِذْعِ النَّخْلَةِ﴾ تقول العرب: هزّه وهزّ به، كما تقول خذ الخطام وخذ بالخطام، وتعلّقْ يزيد وتعلقْ زيدًا، وخذ رأسه وخذ برأسه، وامدد الحبل وامدد بالحبل (١) والجذع الغصن، والجذع النخلة نفسها.\n﴿تُسَاقِطْ﴾ قرأ البراء بن عازب، ويعقوب، وأبو حاتم وحماد (٢)، ونصير: (يساقط) بالياء (٣).\nوقرأ حفص: ﴿تُسَاقِطْ﴾ بضم التاء وتخفيف السين، وكسر القاف (٤).\nوقرأ الأَعمش، وحمزة، وأبو عبيدة (٥): (تَساقَط) بفتح التاء\n_________\n(١) \"جامع البيان\" للطبري ١٦/ ٧٢، \"الدر المصون\" للسمين الحلبي ٧/ ٥٨٥ - ٥٨٦.\n(٢) جاء في \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٤٣)، أن هذِه القراءة قرأ بها عاصم في رواية حماد وقد قرأ على عاصم الإمامان حماد بن زيد، وحماد بن سلمة، وحماد بن شعيب، وحماد بن عمرو ولم يبين المصنف المقصود، وتراجم المذكورين في \"غاية النهاية\" لابن الجزري ١/ ٢٥٨ - ٢٥٩.\n(٣) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٨، \"التذكرة\" لابن غلبون ٢/ ٤٢٥ \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٤٣)، \"جامع البيان\" للطبري ١٦/ ٧٣.\n(٤) \"السبعة\" لابن مجاهد (ص ٤٠٩)، \"التيسير\" للداني (ص ١٢١)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٤٣).\n(٥) في غير الأصل: عبيد.","vol":"17","page":363},{"text":"والقاف وتخفيف السين (١).\nوقرأ الباقون: (تَسّاقَط) بفتح التاء (٢) والقاف وتشديد السين (٣).\nفمن أنَّثَ ردَّه إلى النخلة، ومن ذكَّر ردَّه إلى الجذع، والتشديد على الإدغام والتخفيف على الحذف (٤).\n﴿عَلَيْكِ رُطَبًا جَنِيًّا﴾ غضًا رطبًا ساعة جُني (٥).\nقال الرَّبيع بن خثيم: ما للنفساء عندي خير من الرطب، ولا للمريض خير من العسل (٦).\nوقال عمرو بن ميمون: ما أدري للمرأة إذا عسر عليها ولدها خيرًا من الرطب، لقول الله تعالى: ﴿وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا (٢٥)﴾ (٧).\n_________\n(١) وهي قراءة عبد الوارث أَيضًا، ذكرها ابن الجوزي في \"زاد المسير\" ٥/ ١٥٦. وانظر: المراجع السابقة.\n(٢) في الأصل: الياء، وهو خطأ.\n(٣) هي قراءة ابن كثير، ونافع، وأبي عمرو، وابن عامر، والكسائى إلَّا في رواية نصير بن يوسف وقد مضت، انظر: المراجع السابقة.\n(٤) انظر: \"معاني القرآن\" للزجاج ٣/ ٣٢٦ وعنه نقل ابن الجوزي في \"زاد المسير\" ٥/ ١٥٧، \"جامع البيان\" للطبري ١٦/ ٧٣.\n\"الكشاف\" للزمخشري ٢/ ٤٠٩، \"مجاز القرآن\" ٢/ ٥.\n(٥) \"بهجة الأريب\" للمارديني (ص ١٤٧)، \"جامع البيان\" للطبري ١٦/ ٧٣.\n(٦) رواه عنه: سعيد بن منصور، وعبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨٥.\n(٧) رواه الطبري في \"جامع البيان\" ١٦/ ٧٢ وعبد بن حميد بلفظ: ليس للنفساء خير من الرطب أو التمر ..، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨٥.","vol":"17","page":364},{"text":"وقالت عائشة - ﵄ -: إن من السنة أن تمضغ التمر وتدلك في فم المولود (١).\nوكذلك (٢) كان الرسول يمضغ التمر ويحنك به أولاد الصَّحَابَة ﵃ (٣).\n\n<span data-type=\"title\" id=toc-2657>٢٦ </span>- قوله ﷿: ﴿فَكُلِي﴾\nيَا مريم من الرطب ﴿وَاشْرَبِي﴾ من النهر ﴿وَقَرِّي عَيْنًا﴾ وطيبي نفسًا (٤).\n﴿فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا﴾ أي: صمتًا (٥)،\n_________\n(١) لم أجده، لكن يدل عليه كثير من الأحاديث.\n(٢) سقطت من غير الأصل.\n(٣) في ذلك ما رواه مسلم كتاب: الأدب، باب: استحباب تحنيك المولود (٢١٤٧) وغيره، عن عائشة - ﵂ - قالت: أن رسول الله - ﷺ -، كان يؤتى بالصبيان فيبرك عليهم ويحنكهم ..\nوالتحنيك: أن يمضغ التمر ثم يدلك به حنك الصبي، \"معجم مقاييس اللغة\" لابن فارس ٢/ ١١١.\n(٤) قال الزجاج في \"معاني القرآن\" ٣/ ٣٢٦: يقال قررت به عينا، أقر بفتح القاف. وقال البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٧: يقال: أقر الله عينك، أي صادف فؤادك ما يرضيك، فتقر عينك من النظر إلى غيره، وقيل: أقر الله عينه يعني أنامها. وذكر السمين الحلبي في \"الدر المصون\" ٧/ ٥٩٠ أنَّه مأخوذ إما من القر وهو البرد وذلك أن العين إذا فرح صاحبها كان معها قارًا أي باردًا، وإما مأخوذ من الاستقرار.\n(٥) \"مجاز القرآن\" لأبي عبيدة ٢/ ٦، \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٤)، \"معاني القرآن\" للنحاس ٤/ ٣٢٦، \"تفسير غريب القرآن\" لليزيدي (ص ٢٣٨). =","vol":"17","page":365},{"text":"وكذلك كان يقرأ ابن مسعود (١) وأنس - ﵄ - (٢).\nوالصوم في اللغة هو (٣): الإمساك عن الطعام والكلام (٤)، وفي الآية اختصار، يعني: فإما ترين من البشر أحدًا فسألك عن ولدك أو لامك عليه فقولي: إنِّي نذرت للرحمن صومًا (أي: صمتًا) (٥) يقال: إن الله تعالى أمرها أن تقول هذا إشارة.\nويقال: أمرها أن تقوله نطقًا، ثم تمسك عن الكلام بعد هذا (٦).\n﴿فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا﴾ يقال: كانت تكلم الملائكة ولا تكلم الإنس (٧).\n_________\n= وهذا المعنى مروي عن أنس، وابن عباس - ﵄ -، وقتادة، والضحاك رحمهما الله، روى ذلك الطبري في \"جامع البيان\" ١٦/ ٧٤، وغيره، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨٥.\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٢٧، \"الكشاف\" للزمخشري ٢/ ٤٠٩.\n(٢) رواها الطبري في \"جامع البيان\" ١٦/ ٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٦.\nوذكرها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٨٧)، وذكرها القرطبي في \"الجامع لأحكام القرآن\" ١/ ٩٧ والزمخشري في \"الكشاف\" ٢/ ٤٠٩، وهي رواية عن أُبيّ - ﵁ -، رواها ابن الأنباري كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨٥.\n(٣) في (ب): عبارة عن.\n(٤) \"لسان العرب\" لابن منظور ١٢/ ٣٥١، \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٤).\n(٥) سقطت من غير الأصل.\n(٦) ذكر القولين البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٨، والزمخشري في \"الكشاف\" ٢/ ٤٠٩ والخازن في \"لباب التأويل\" ٣/ ١٨٦.\n(٧) \"معالم التنزيل\" للبغوي ٥/ ٢٢٨، \"لباب التأويل\" للخازن ٣/ ١٨٦.","vol":"17","page":366},{"text":"<span data-type=\"title\" id=toc-2658>٢٧ </span>- قوله ﷿: ﴿فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ﴾\nقال الكلبي: احتمل يوسف النجار مريم وابنها عيسى ﵉ إلى غار فأدخلها فيه أربعين يومًا (حتَّى تعالت من نفاسها ثم جاء بها، فأتت مريم بعيسى تحمله بعد أربعين يومًا) (١) فكلمها عيسى ﵇ في الطريق فقال: يَا أماه، أبشري فإنِّي عبد الله ومسيحه. فلما دخلت على أهلها ومعها الصبي بكوا وحزنوا، وكانوا أهل بيت صالحين (٢) (٣) ﴿قَالُوا يَامَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا﴾ فظيعا منكرًا عظيمًا.\nقال أبو عبيدة: كل فائق من عجيب أو عمل فهو فري (٤).\nقال النَّبِيّ - ﷺ - في عمر - ﵁ -: \"فلم أرى عبقريا يفري فريه\" (٥) أي:\n_________\n(١) ما بين القوسين ساقط من (ب).\n(٢) في الأصل: صالحة.\n(٣) نسبه له البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٨، وذكره الخازن في \"لباب التأويل\" ٣/ ١٨٦ بلا نسبة.\nوروي عن ابن عباس - ﵄ -، أنها أتت به قومها تحمله بعد أربعين يومًا، بعد ما تعافت من نفاسها، رواه عنه سعيد بن منصور، وابن عساكر، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨٦.\n(٤) \"مجاز القرآن\" لأبي عبيدة ٢/ ٧.\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٤)، \"معاني القرآن\" للزجاج ٣/ ٣٢٧ وقال اليزيدي في \"تفسير غريب القرآن\" (ص ٢٣٨): فريا: مصنوعا، يقال: فريت الكذب وافتريته.\n(٥) رواه البُخَارِيّ كتاب: المناقب، باب: علامات النبوة في الإِسلام (٣٦٣٤)،\nومسلم كتاب: \"فضائل الصَّحَابَة\" باب: من فضائل عمر (٢٣٩٣).","vol":"17","page":367},{"text":"يعمل عمله.\nقال الراجز (١):\nقد أطعمتني دقلًا حوليًا (٢)\nمسوسًا مدودًا حجريًا\nقد كنت تفرين به الفريّا (٣)\nأي: تكثرين فيه القول وتعظمينه.\n_________\n(١) الرجز منسوب لزرارة بن صعب، نسبه له ابن منظور في \"لسان العرب\" ٣/ ١٦٧، وابن بري في \"التنبيه والإيضاح\" ٢/ ٢٨١ ولم أجد له ترجمة.\n(٢) في الأصل: حليًا.\n(٣) الرجز في \"لسان العرب\" لابن منظور ٣/ ١٦٧ (دود)، \"التنبيه والإيضاح\" ٢/ ٢٨١ منسوبًا لزراة بن صعب، وبلا نسبة في: \"معجم مقاييس اللغة\" لابن فارس ٤/ ٤٩٧ (فرى) الشطر الثالث فقط، \"تهذيب اللغة\" للأزهري ١٣/ ١٣٤ (دود) \"جامع البيان\" للطبري ١٦/ ٧٦ دون الشطر الثاني، لكنه قال في الأول: دقلًا حجريا. وفي \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٠٠.","vol":"17","page":368},{"text":"<span data-type=\"title\" id=toc-2659>٢٨ </span>- ﴿يَاأُخْتَ هَارُونَ﴾\nقال النَّبِيّ - ﷺ -: \"إنما عنوا هارون النَّبِيّ أخا موسى ﵉؛ لأنها كانت من نسله\" (١).\nوقال قتادة وغيره: كان هارون رجلًا صالحًا من أتقياء بني إسرائيل وليس بهارون أخي موسى، ذكر لنا أنَّه تبع جنازته، يوم مات أربعون ألفًا كلهم يسمى هارون من بني إسرائيل (٢).\nوقال المغيرة بن شعبة ﵁: قال لي أهل نجران: قوله (٣) ﴿يَاأُخْتَ هَارُونَ﴾ وقد كان بين هارون وعيسى من السنين ما قد كان؟ فذكرت ذلك لرسول الله - ﷺ - فقال: \"ألا أخبرتهم أنَّهم كانوا يسمون بالأنبياء والصالحين من قبلهم\" (٤).\n_________\n(١) لم أجده مرفوعًا ونسبته أكثر المصادر للسدي، وقد رواه الطبري بنحو هذا اللفظ عنه، كما في \"جامع البيان\" ١٦/ ٧٨، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٠١، والبغوي في \"معالم التنزيل\" ٥/ ٢٢٩، وغيرهم.\nوخرج هذا أنَّه كقولهم للتميمي: يَا أخا بني تميم، ونحو ذلك.\nوقد نسب هذا القول أَيضًا لابن عباس - ﵄ - نسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٥٩، ونسب لعلي بن أبي طلحة، رواه عنه ابن أبي حاتم، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨٦.\n(٢) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٧٧.\nونسبه له البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٨، وابن الجوزي في \"زاد المسير\" ٥/ ١٥٩. والمقصود أنَّهم شبهوها به في الصلاح والتقوى، وهو قول ابن قتيبة في \"تفسير غريب القرآن\" (٢٧٤).\n(٣) سقطت من الأصل.\n(٤) رواه مسلم كتاب: الأدب، باب: النهي عن التكني بأبي القاسم .. (٢١٣٥) =","vol":"17","page":369},{"text":"وقال الكلبي: كان هارون أخا مريم ﵍ من أبيها، ليس من أمها، فكان أمثل رجل في بني إسرائيل (١).\nوقيل: إن هارون كان من أفسق بني إسرائيل، وأظهرهم فسادًا فشبهوها به (٢) وعلى هذا القول، الأخت ها هنا بمعنى التشبيه لا بمعنى (٣) النسبة، والعرب تسمي شبه الشيء أخته وأخاه، قال الله تعالى: ﴿وَمَا نُرِيهِمْ مِنْ آيَةٍ إِلَّا هِيَ أَكْبَرُ مِنْ أُخْتِهَا﴾ (٤) أي: شبهها.\n﴿مَا كَانَ أَبُوكِ﴾ عمران ﴿امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ﴾ حنة (٥) ﴿بَغِيًّا﴾ زانية، فمن أين لك هذا الولد؟\n\n<span data-type=\"title\" id=toc-2660>٢٩ </span>- ﴿فَأَشَارَتْ﴾\nمريم ﴿إِلَيْهِ﴾ أي: إلى عيسى أن كلموه ﴿قَالُوا كَيْفَ نُكَلِّمُ مَنْ كَانَ فِي الْمَهْدِ صَبِيًّا﴾ أي: من هو في المهد وهو حجرها، وقيل: هو\n_________\n(١) نسبه له البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٢٩ والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٠٠، وبلا نسبة في \"لباب التأويل\" للخازن ٣/ ١٨٦.\n(٢) هو قول وهب بن منبه، نسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٥٩.\nوذكره بلا نسبة الطبري في \"جامع البيان\" ١٦/ ٧٧ والبغوي في \"معالم التنزيل\" ٥/ ٢٢٩ والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٠١، والخازن في \"لباب التأويل\" ٣/ ١٨٦، وابن عطية في \"المحرر الوجيز\" ٤/ ١١.\nوذكر القرطبي أَيضًا أن الغزنوي قد ذكره عن سعيد بن جبير.\n(٣) سقطت من الأصل.\n(٤) الزخرف: ٤٨.\n(٥) سقطت من (ب) وفي (ح) جُنة.","vol":"17","page":370},{"text":"المهد بعينه (١) وقد تجيء كان حشوًا للكلام ولا معنى له، كقوله تعالى: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ (٢) أي: أنتم (خير أمة) (٣) وقوله: ﴿هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا﴾ (٤) أي: هل أنا؟ وكقول النَّاس إن كنت صديقي فصلني (٥).\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٢٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٠٢. والقول بأنه حجرها، نسبه ابن الجوزي في \"زاد المسير\" ٥/ ١٦٠ لنوف، وقتادة، والكلبي، والقول الآخر: أنَّه المهد بعينه، وهو سرير الصبي، وقال: حكاه الكلبي أَيضًا.\n(٢) آل عمران: ١١٠.\n(٣) ساقط من الأصل، والقرآن منزه عن أن يكون فيه حشو، فهذِه العبارة لا تصح، وكل كلمة في كتاب الله فلها فائدة ومعنى، وليست حشوًا.\n(٤) الإسراء: ٩٣.\n(٥) في كان أقوال عدة، هي:\n١ - أنها زائدة، وهو قول أبي عبيدة، كما في \"مجاز القرآن\" ٢/ ٧، ونسبه له الزجاج في \"معاني القرآن\" ٣/ ٣٢٨ والسمين الحلبي في \"الدر المصون\" ٧/ ٥٩٤.\n٢ - أنها تامة بمعنى: حدث، ووجد، والتقدير: كيف نكلم من وجد صبيًا.\n٣ - أنها بمعنى صار، قاله قطرب، ونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٦٠.\n٤ - أنها بمعنى الشرط والجزاء، فالمعنى: من يكون في المهد صبيًا، فكيف نكلمه؟ واختاره الزجاج.\nوانظر: عن هذِه الأقوال: \"معاني القرآن\" للزجاج ٣/ ٣٢٨، \"معاني القرآن\" للنحاس ٤/ ٣٢٨، \"زاد المسير\" لابن الجوزي ٥/ ١٦٠، \"الدر المصون\" للسمين الحلبي ٧/ ٥٩٤، وذكر قولًا آخر وهو: =","vol":"17","page":371},{"text":"قال زهير:\nأجزتُ عليه حُلَّةً أرحبيَّةً ... وَقد كانَ لونُ اللَّيلِ مثلَ الأَرَنْدَجِ (١)\nوقال الفرزدق:\nفكيفَ إذا رأيتَ ديارَ قومي (٢) ... وجيرانٍ لنا كانوا كرامِ (٣)\nأي: وجيران لنا كرامٍ.\nوقال وهب: فأتاها زكريا ﵇ عند مناظرتها اليهود، فقال لعيسئ ﵇: انطق بحجتك إن كنت أُمرت بها، قال: فقال عند ذلك عيسى ﵇ وهو ابن أربعين يومًا (٤)، وقال مقاتل: هو يوم ولد (٥).\n_________\n= ٥ - أنها الناقصة على بابها من دلالتها على اقتران مضمون الجملة بالزمان الماضي من غير تعرض للانقطاع، كقوله تعالى ﴿وَكَانَ اللَّهُ غَفُورًا رَحِيمًا﴾ [النساء: ٩٦] ولذلك يعبر عنها بأنها ترادف لم يزل.\n(١) البيت لم أجده في ديوان زهير.\nوهو بلا نسبة في: \"تذكرة النحاة\" (ص ٥٦٩)، \"الصاحبي في اللغة\" لابن فارس (ص ١٦٠).\n(٢) هكذا في النسخ الخطية: قومي، وفي مصادر التخريج: قومٍ.\n(٣) البيت في \"ديوان الفرزدق\" ٢/ ٢٩٠.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٣٠، \"لباب التأويل\" للخازن ٣/ ١٨٦.\n(٥) \"تفسير مقاتل\" ٢/ ٦٢٦.","vol":"17","page":372},{"text":"<span data-type=\"title\" id=toc-2661>٣٠ </span>- ﴿قَالَ إِنِّي عَبْدُ اللَّهِ﴾\nفأقر على نفسه بالعبودية لله سبحانه أول ما تكلم تكذيبًا للنصارى، وإلزامًا للحجة عليهم (١).\nقال عمرو بن ميمون: إن مريم لما أتت قومها بعيسى ﵇ أخذوا لها الحجارة ليرموها، فلما تكلم (عيسى ﵇ تركوها، قالوا: ثم لم يتكلم) (٢) عيسى ﵇ بعد هذا حتَّى كان بمنزلة غيره من الصبيان (٣).\nوروي عن النَّبِيّ - ﷺ - أنَّه قال: \"خمسة تكلموا قبل إبَّان (٤) الكلام: شاهد يوسف، وولد ماشطة بنت فرعون، وعيسى، وصاحب جريج، وولد المرأة التي أحرقت في الأخدود\" (٥).\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٣٠، \"لباب التأويل\" للخازن ٣/ ١٨٦، \"زاد المسير\" لابن الجوزي ٥/ ١٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٠٢.\n(٢) ما بين القوسين ساقط من (ب).\n(٣) ذكر نحوه الزمخشري في \"الكشاف\" ٢/ ٤١٠.\n(٤) في (ب): أوان.\n(٥) لم أجده بهذا اللفظ.\nلكن جاء في البُخَارِيّ كتاب: أحاديث الأنبياء، باب: قولهْ يَا أهل الكتاب لا تغلوا في دينكم .. (٣٤٣٦)، ومسلم كتاب: البر والصلة، باب: تقديم بر الوالدين (٢٥٥٠) وغيرهما.\nبلفظ: \"لم يتكلم في المهد، إلَّا ثلاثة، عيسى بن مريم، وصاحب جريج .. \" ثم ذكر - ﷺ - قصة صاحب جريج، ولم يذكر الثالث، وروى الحاكم في \"المستدرك\" ٢/ ٦٥٠ عن أبي هريرة مرفوعًا: \"لم يتكلم في المهد إلا ثلاثة: عيسى بن مريم، =","vol":"17","page":373},{"text":"فأما شاهد يوسف ﵇ فقد ذكرناه وأما ولد الماشطة:\n[١٨١٧] فأخبرنا عبد الله بن حامد (١)، قال: أخبرنا محمَّد بن خالد بن الحسن (٢) قال: حَدَّثَنَا داود بن سليمان (٣) قال: حَدَّثَنَا عبد ابن حميد (٤)، قال: حَدَّثَنَا الحسن بن موسى (٥) قال: حَدَّثَنَا حماد ابن سلمة (٦)، عن عطاء بن السائب (٧)،\n_________\n= وشاهد يوسف، وصاحب جريج، وابن ماشطة بنت فرعون\"، وقال صحيح على شرط الشيخين، ولم يخرجاه، ووافقه الذهبي.\nوهنا قال: ثلاثة، وذكر أربعة، فالله أعلم. وقد روى الحاكم في \"المستدرك\" ٢/ ٥٣٨.\nأَيضًا عن ابن عباس مرفوعًا: \"تكلم أربعة وهم صغار: هذا، وشاهد يوسف، وصاحب جريج، وعيسى ابن مريم، ﵇\".\nوقال ابن حجر في \"فتح الباري\" ٦/ ٤٨٠: قال القرطبي وفي هذا الحصر نظر، إلَّا أن يحمل على أنَّه - ﷺ - قال ذلك قبل أن يعلم الزيادة على ذلك، وفيه بعد، ويحتمل أن يكون كلام الثلاثة المذكورين مقيدًا بالمهد، وكلام غيرهم من الأطفال بغير مهد، لكن يعكر عليه أن في رواية ابن قتيبة أن الصبي الذي طرحته أمة في الإخدود، كان ابن سبعة أشهر ..\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو بكر المطوعي، من مشايخ بخارى، وكان حسن الحديث.\n(٣) أبو خزيمة القطَّان البُخَارِيّ، لم يذكر بجرح أو تعديل.\n(٤) أبو محمَّد الكشي، ثِقَة، حافظ.\n(٥) الحسن بن موسى الأشيب، أبو عليّ البغدادي، قاضي طبرستان، ثِقَة.\n(٦) حماد بن سلمة بن دينار البَصْرِيّ، أبو سلمة، ثِقَة، عابد، وتغير حفظه بأخرة.\n(٧) اختلط، لكن حديثه قبل الاختلاط صحيح، وحماد بن سلمة، قد روى عنه قبل الاختلاط، على قول الجمهور. =","vol":"17","page":374},{"text":"عن سعيد بن جبير (١)، عن ابن عباس - ﵄ -، أن رسول الله - ﷺ - لما أسري به مرت به رائحة طيبة، فقال: \"يَا جبريل، ما هذِه الرائحة؟ قال: ماشطة بنت فرعون، كانت تمشطها فوقع المشط من يدها، فقالت: بسم الله. فقالت ابنته: أبي. قالت: لا، بل ربي وربك ورب أبيك. قالت: أخبر بذلك أبي. قالت: نعم. فأخبرته، فدعا بها فقال: من ربك؟ قالت: ربي وربك في السماء. فأمر فرعون بنقرة من نحاس فأحميت فدعا بها وبولدها، فقالت: إن لي إليك حاجة. قال: وما هي؟ قالت: تجمع عظامي وعظام ولدي فتدفننا (٢) جميعًا. فقال: ذلك لك علينا من الحق. فأمر بأولادها فألقى واحدًا واحدًا، حتَّى إذا كان آخر ولدها، وكان صبيًا مرضعًا فقال: اصبري يَا أماه، فإنّا على الحق. قال: فألقيت مع ولدها\" (٣).\n_________\n= وروي عن يحيى بن سعيد القطَّان، أن حماد بن سلمة سمع منه قبل الاختلاط وبعده، وكان لا يفصل هذا عن هذا.\n(١) ثِقَة، ثبت فقيه.\n(٢) في (ب): فتدفنهما، وفي (ح): فتدفنها.\n(٣) [١٨١٧] الحكم على الإسناد:\nفيه شيخ المصنف، وداود بن سليمان لم يذكر بجرح أو تعديل، وباقي رجاله ثقات، إلَّا محمَّد بن خالد بن الحسن، شيخ حسن الحديث.\nالتخريج:\nرواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ١٦٣.\nوالحاكم في \"المستدرك\" ٢/ ٥٣٨ وفيه زيادة في آخره: قال رسول الله - ﷺ -: \"تكلم أربعة وهم صغار: هذا وشاهد يوسف، وصاحب جريج، وعيسى ابن مريم -﵇ -\". قال الحاكم صحيح الإسناد ولم يخرجاه، ووافقه الذهبي.","vol":"17","page":375},{"text":"وأما صاحب جريج:\n[١٨١٨] فأخبرنا عبد الله بن حامد الأصفهاني (١)، قال: أخبرنا محمَّد بن الحسين (٢) الزعفراني (٣)، قال: حَدَّثَنَا أَحْمد بن الخليل (٤)، قال: حَدَّثَنَا يونس بن محمَّد المؤدب (٥)، قال: حَدَّثَنَا الليث بن سعد (٦)، عن جعفر بن (٧) ربيعة (٨)، عن عبد الرَّحْمَن بن هرمز (٩)، عن أبي هريرة، عن النَّبِيّ - ﷺ -.\n[١٨١٩] ح وأخبرنا عبد الله بن حامد (١٠)، قال: أخبرنا محمَّد بن خالد بن الحسن (١١)، قال: حَدَّثَنَا داود بن سليمان (١٢)، قال: حَدَّثَنَا عبد بن حميد (١٣)، قال: حَدَّثَنَا هاشم بن القاسم (١٤)، قال: حَدَّثَنَا\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) في الأصل: الحسن، والتصحيح من النسخ الأخرى ومصادر الترجمة.\n(٣) ثِقَة.\n(٤) أبو جعفر البرجلاني، ثِقَة.\n(٥) ثِقَة، ثبت.\n(٦) الإِمام الجبل عالم مصر.\n(٧) زاد بعدها في (ح): أبي، وهو خطأ.\n(٨) أبو شرحبيل المصري، ثِقَة.\n(٩) ثِقَة، ثبت.\n(١٠) لم يذكر بجرح أو تعديل.\n(١١) أبو بكر المطَّوِّعي، من مشايخ بخارى، وكان حسن الحديث.\n(١٢) أبو محمَّد، وقيل: أبو خزيمة القطَّان الكرميني البُخَارِيّ، لم يذكر بجرح أو تعديل.\n(١٣) أبو محمَّد الكشي، ثِقَة، حافظ.\n(١٤) أبو النظر الليثيّ الكناني، البغدادي، ثِقَة، ثبت.","vol":"17","page":376},{"text":"سليمان بن المغيرة (١)، عن حميد بن هلال (٢)، عن أبي رافع (٣)، عن أبي هريرة - ﵁ -، عن النَّبِيّ - ﷺ - (٤): \"إن رجلًا يقال له: جريج كان راهبًا يتعبد في صومعته، فأتته أمه لتسلم عليه، فنادته: يَا جريج، اطلع إلي أنظر إليك. فوافقته يصلي، فقال: أمي وصلاتي لربي، أؤثر صلاتي لربي على أمي. فانصرفت، ثم جاءته الثَّانية فنادته: يَا جريج، كلمني. فوافقته يصلي، فقال: أمي وصلاتي لربي، أؤثر صلاتي لربي على أمي (٥)، فاختار صلاته، ثم جاءته الثالثة، فاختار صلاته، فقالت: إنه أبي أن يكلمني، اللهم لا تمته حتَّى ينظر في وجه زواني المدينة. قال: ولو دعت عليه أن يفتن لفتن، قال: وكان راعي ضأن يأوي إلى ديره، فخرجت امرأة من القرية فوقع عليها فحملت، فولدت غلامًا فقيل لها: ممن هذا؟ قالت: من صاحب الصومعة. فأتوه وهدموها (٦) وانطلقوا به إلى ملكهم، فلما مر على حوانيت الزواني خرجن، فتبسم وعلم أنَّه دعاء أمه، فقالوا: لِمَ تضحك حين مررت (٧) على الزواني.\n_________\n(١) أبو سعيد البَصْرِيّ، ثِقَة، ثِقَة.\n(٢) أبو نصر التَّمِيمِيّ البَصْرِيّ، ثِقَة عالم.\n(٣) نفيع، مولى ابنة عمر بن الخطاب، ثِقَة، ثبت.\n(٤) جميع السند الثاني ساقط من (ح).\n(٥) في غير الأصل زيادة: فقال أمي وصلاتي لربي أؤثر صلاتي لربي على أمي.\n(٦) في غير الأصل: فهدموا صومعته.\n(٧) في الأصل: حتَّى مَر.","vol":"17","page":377},{"text":"فلما أدخل على ملكهم قال جريج (١): أين الصبي الذي ولدت؟ فأتي به، فقال له جريج: من أبوك؟ فقال الغلام: أبي فلان الراعي. فبرأ الله ﷿ جريجًا ﵀ وأعظمه النَّاس، وقالوا: نبني لك ديرًا بالذَّهب والفضة. قال: لا، لكن أعيدوه كما كان. ففعلوا (٢) ثم علاه\" (٣).\nوأما ولد صاحبة الأخدود، فسنذكره (٤) في موضعه إن شاء الله\n_________\n(١) سقطت من الأصل.\n(٢) سقطت من غير الأصل.\n(٣) [٨١٨ - ١٨١٩] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وداود في الطريق الثَّانية كذلك، وسائر رجاله ثقات إلَّا محمَّد بن خالد بن الحسن، حسن الحديث.\nوالحديث صحيح أخرجه الشيخان، كما سيأتي في تخريجه.\nالتخريج:\nهذا الحديث رواه عن أبي هريرة - ﵁ - عدة منهم:\n١ - أبو رافع، وقد أخرج حديثه مسلم كتاب: البر والصلة، باب: تقديم بر الوالدين. (٢٥٥٠)، والمصنف هنا.\n٢ - محمَّد بن سيرين، وأخرج حديثه البُخَارِيّ كتاب: المظالم، باب: إذا هدم حائطًا فليبن مثله (٢٤٨٢)، كتاب: أحاديث الأنبياء، باب: قول الله: ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ﴾ (٣٤٣٦).\n٣ - عبد الرَّحْمَن بن هرمز، وقد أخرج حديثه البُخَارِيّ كتاب: العمل في الصلاة، باب: إذا دعت الأم .. (١٢٠٦) تعليقًا عن الليث به.\n(٤) في غير الأصل: فسنذكرها في موضعها، أي القصة.\nولعل المصنف سيذكرها في سورة البروج.","vol":"17","page":378},{"text":"تعالى (١).\nقوله ﷿: ﴿آتَانِيَ الْكِتَابَ﴾ يعني: يؤتيني الكتاب، لفظه ماضٍ ومعناه مستقبل.\nوقيل: إنه أخبر عما كتب له في اللوح المحفوظ (٢).\nكما سئل النَّبِيّ - ﷺ -: متى كنت نبيًا؟ قال: \" (كنت نبيًا) (٣) وآدم بين الروح والجسد\" (٤).\n_________\n(١) حديث أصحاب الأخدود، أخرجه مسلم كتاب: الزهد والرقائق، باب: قصة أصحاب الأخدود .. (٣٠٠٥)\n(٢) ذكره الطبري في \"جامع البيان\" ١٦/ ٦٠ ورواه عن عكرمة ﵀: والبغوي في \"معالم التنزيل\" ٥/ ٢٣٠.\nوالخازن في \"لباب التأويل\" ٣/ ١٨٧، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٠٣.\n(٣) زيادة من (ب).\n(٤) رواه التِّرْمِذِيّ كتاب المناقب عن رسول الله - ﷺ -، باب: ما جاء في فضل النَّبِيّ -ﷺ- (٣٦٠٩) وقال: حسن صحيح غريب، والحاكم في \"المستدرك\" ٢/ ٦٦٥ من حديث أبي هريرة - ﵁ -.\nوله شاهد من حديث ميسرة الفجر - ﵁ -، رواه أَحْمد في \"المسند\" ٥/ ٥٩ (٢٠٥٩٦) والحاكم في \"المستدرك\" ٢/ ٦٦٥ وقال: صحيح الإسناد ولم يخرجاه، ووافقه الذهبي.\nورواه أَيضًا: الطَّبْرَانِيّ في \"المعجم الكبير\" ٢٠/ ٣٥٣. كلهم من طريق عبد الله بن شَقِيق عن ميسرة - ﵁ -.\nوله شاهد ثالث، من حديث ابن عباس - ﵁ -، رواه الطَّبْرَانِيّ في \"المعجم الكبير\" وقد رواه أَحْمد ٤/ ٦٦ (١٦٦٢٣) عن عبد الله بن شَقِيق عن رجل قال: قلت يَا =","vol":"17","page":379},{"text":"وقيل: معناه: علمني وألهمني التوراة (١) في بطن أمي (٢).\n﴿وَجَعَلَنِي نَبِيًّا﴾.\n\n<span data-type=\"title\" id=toc-2662>٣١ </span>- ﴿وَجَعَلَنِي مُبَارَكًا﴾\nمعلمًا للخير (٣) ﴿أَيْنَ مَا كُنْتُ﴾.\nوقيل: مباركًا على من تبع ديني (٤) ﴿وَأَوْصَانِي﴾ وأمرني ﴿بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا﴾.\n_________\n= رسول الله ... الحديث.\nوقد صححه ابن حجر في \"الإصابة\" ٣/ ٤٤٩.\n(١) في الأصل، و(ح): التورية.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٣٠، والخازن في \"لباب التأويل\" ٣/ ١٨٧ ونسباه للحسن.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٠٨ عن أنس - ﵁ -.\nوقال الشنقيطي في \"أضواء البيان\" ٤/ ٢٧٤: عبر بالماضي، عما سيقع في المستقبل تنزيلًا لتحقيق الوقوع منزلة الوقوع، ونظائره في القرآن كثيرة، كقوله تعالى: ﴿أَتَى أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ﴾ [النحل: ١].\nوهناك قول قريب من هذا، وهو أنَّه آتاه الكتاب في تلك الحالة أي بعد ولادته وفهمه وعلمه .. ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٠٣ وقال: وهذا في غاية الضعف.\n(٣) هو قول مجاهد، كما في \"جامع البيان\" للطبري ١٦/ ٨١، \"الدر المنثور\" للسيوطي ٤/ ٤٨٧، \"معالم التنزيل\" للبغوي ٥/ ٢٣٠، \"العلم\" لأبي خيثمة (ص ١٢) وقول سفيان، رواه عنه الطبري في \"جامع البيان\" ١٦/ ٨١.\n(٤) ذكره البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٣٠، والخازن في \"لباب التأويل\" ٣/ ١٨٧ ولم ينسباه.","vol":"17","page":380},{"text":"<span data-type=\"title\" id=toc-2663>٣٢ </span>- قوله ﷿: ﴿وَبَرًّا﴾\nأي: جعلني برًا ﴿بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا﴾.\n[١٨٢٠] أخبرنا شعيب بن محمَّد البيهقي (١)، وعبد الله بن حامد الوزان (٢)، قالا: أخبرنا مكّيّ بن عبدان (٣)، قال: حَدَّثَنَا أَحْمد بن الأَزْهَر (٤)، قال: حَدَّثَنَا روح بن عبادة (٥) قال: (٦) سعيد (٧)، عن قتادة (٨) قال: ذكر لنا أن امرأة رأت عيسى ابن مريم ﵇ يحيي الموتى، ويبرئ الأكمه والأبرص في آيات أذن له فيهن، فقالت: طوبى للبطن الذي حملك، والثدي الذي أرضعت به. فقال ابن مريم ﵇ يجيبها: طوبى لمن تلا كتاب الله واتبع ما فيه ولم يكن جبارًا شقيًا. وكان يقول: سلوني، فإن قلبي لين وإني صغير في نفسي بما أعطاه (٩) الله ﷿ من التواضع (١٠).\n_________\n(١) مستور من أهل النواحي.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ثِقَة متقن.\n(٤) أبو الأَزْهَر النَّيْسَابُورِيّ، صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٥) ثِقَة، فاضل، له تصانيف.\n(٦) في (ح): قال: أخبرنا، وفي (ب): قال: عن يحيى بن سعيد.\n(٧) سعيد بن أبي عروبة، ثِقَة، حافظ له تصانيف، كثير التدليس، واختلط.\n(٨) قتادة بن دعامة، ثِقَة، ثبت.\n(٩) في الأصل: أعطاني.\n(١٠) [١٨٢٠] الحكم على الإسناد:\nفيه شيخًا المصنف: الأول مستور، والثاني لم يذكر بجرح أو تعديل. =","vol":"17","page":381},{"text":"<span data-type=\"title\" id=toc-2664>٣٣ </span>- ﴿وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدْتُ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا﴾\n\n<span data-type=\"title\" id=toc-2665>٣٤ </span>- قوله ﷿: ﴿ذَلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ﴾\nهو قول الحق.\nوقيل: رفع على التكرير، يعني ذلك عيسى ابن مريم، (وذلك قول الحق. وقيل: هو نعت لعيسى ﵇، يعني: ذلك عيسى ابن مريم) (١) كلمة الله والحق هو الله تعالى (٢).\nوقرأ عاصم وابن عامر ويعقوب: ﴿قَوْلُ﴾ بالنصب (٣)، يعني: قال: قول الحق (٤).\n_________\n= التخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ٨٢، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٠٥ كلاهما دون قوله: وكان يقول إلى قوله: من التواضع، وذكر بعضه الخازن في \"لباب التأويل\" ٣/ ١٨٧.\n(١) ما بين القوسين ساقط من غير الأصل، إلَّا قوله: وذلك الحق ففي (ب) أَيضًا.\n(٢) من قرأ: ﴿قَوْلٌ﴾ بالرفع فله في إعرابه عدة أوجه، منها:\nأنَّه خبر ثان لذلك، أو نعت لعيسى، أو بدل منه، أو خبر لمبتدأ محذوف، أو خبر لذلك.\nانظر: \"إملاء ما من به الرَّحْمَن\" للعكبري ٢/ ١١٤، \"الكشاف\" للزمخشري ٢/ ٤١٠.\n(٣) \"السبعة\" لابن مجاهد (ص ٤٠٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٨، \"التذكرة\" لابن غلبون ٢/ ٤٢٥.\n(٤) أي أنَّه نصب على المصدر، وهناك قول آخر، أنَّه نصب على المدح، ذكره الزمخشري في \"الكشاف\" ٢/ ٤١٠ وقال: وأما انتصابه فعلى المدح، إن فسر بكلمة الله، وعلى أنَّه مصدر .. إن أريد قول الثبات والصدق.\nوقيل: هو حال من عيسى، وقيل: التقدير: أعني قول الحق ذكرهما العكبري في =","vol":"17","page":382},{"text":"﴿الَّذِي فِيهِ يَمْتَرُونَ﴾ يشكون ويقولون غير الحق، فقالت اليهود:\nساحر كذاب. وقالت النصارى: ابن الله، وثالث ثلاثة.\nثم كذبهم فقال:\n\n<span data-type=\"title\" id=toc-2666>٣٥ </span>- ﴿مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ﴾\n(أي: ما كان من صفته اتخاذ الولد، وقيل: اللام منقولة، يعني: ما كان الله ليتخذ من ولد) (١) ﴿سُبْحَانَهُ﴾ نزه نفسه ﴿إِذَا قَضَى أَمْرًا﴾ كان في علمه ﴿فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ﴾.\n\n<span data-type=\"title\" id=toc-2667>٣٦ </span>- ﴿وَإِنَّ اللَّهَ﴾\nيعني: وقضى أن الله.\nوقرأ أهل الكوفة: ﴿وَإِنَّ اللَّهَ﴾ بالكسر على الاستئناف (٢)، ﴿رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا﴾ الذي ذكرت ﴿صِرَاطٌ مُسْتَقِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-2668>٣٧ </span>- قوله ﷿: ﴿فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمْ﴾\nيعني: النصارى (٣)، إنما سموا أحزابًا لأنهم تحزبوا ثلاث فرق في\n_________\n= \"إملاء ما من به الرَّحْمَن\" ٢/ ١١٤.\nوانظر: \"أضواء البيان\" للشنقيطي ٤/ ٢٧٥، \"معاني القرآن\" للزجاج ٣/ ٣٢٩.\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٣١، وما بين القوسين ساقط من (ح).\n(٢) وهي قراءة ابن عامر الشَّاميّ أَيضًا، انظر: \"السبعة\" لابن مجاهد (ص ٤١٠)، \"التذكرة\" لابن غلبون ٢/ ٤٢٥، \"التيسير\" للداني (ص ١٢١).\n(٣) وقيل: اليهود والنصارى، قاله قتادة، كما في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٠٨، ومجاهد، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٨٩، \"الكشاف\" للزمخشري ٢/ ٤١١.","vol":"17","page":383},{"text":"أمر عيسى ﵇: النسطورية، والملكانية والمار يعقوبية (١)\n﴿فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ﴾ يعني: يوم القيامة.\n\n<span data-type=\"title\" id=toc-2669>٣٨ </span>- ﴿أَسْمِعْ بِهِمْ وَأَبْصِرْ﴾\nيعني: ما أسمعهم وأبصرهم، على التعجب، وذلك أنَّهم سمعوا وأبصروا يوم القيامة حين لم ينفعهم السمع والبصر.\nقال الكلبي: لا أحد (٢) يوم القيامة أسمع منهم ولا أبصر حين يقول الله تعالى لعيسى: ﴿أَأَنْتَ قُلْتَ لِلنَّاسِ﴾ الآية (٣) (٤).\n﴿يَوْمَ يَأْتُونَنَا لَكِنِ الظَّالِمُونَ الْيَوْمَ فِي ضَلَالٍ مُبِينٍ﴾\n_________\n(١) قول النسطورية: أنَّه ابن الله. وقول الملكانية: أنَّه ثالث ثلاثة. وقول اليعقوبية: أنَّه الله، تعالى الله عما يقولون علوًا كبيرًا.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٠٨، \"الدر المنثور\" للسيوطي ٤/ ٤٨٨، ٤٨٩ وفيه: الإسرائيلية بدل الملكانية.\nوفي جميع المصادر التي بين يدي: اليعقوبية، لا المار يعقوبية.\nانظر أَيضًا: \"معالم التنزيل\" للبغوي ٥/ ٢٣١، \"لباب التأويل\" للخازن ٣/ ١٨٧.\n(٢) في الأصل: لا أجد، بالمعجمة.\n(٣) المائدة: ١١٦.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٣٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٠٨.","vol":"17","page":384},{"text":"<span data-type=\"title\" id=toc-2670>٣٩ </span>- ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ﴾\nأي: فرغ من الحساب، وأدخل أهل الجنة الجنة، وأهل النَّار النَّار وذبح الموت. ﴿وَهُمْ فِي غَفْلَةٍ﴾ في الدنيا، ﴿وَهُمْ لَا يُؤْمِنُونَ﴾.\n[١٨٢١] أخبرنا عبد الله بن حامد الوزان (١)، قال: أخبرنا مكّيّ بن عبدان (٢) قال: أخبرنا عبد الله بن هاشم (٣) قال: حَدَّثَنَا أبو (٤) معاوية (٥)، عن الأَعمش (٦)، عن أبي صالح (٧)، عن أبي سعيد (٨) - ﵁ - قال: قال رسول الله - ﷺ -: \"يجاء بالموت يوم القيامة في صورة (٩) كبش أملح (١٠) فيوقف بين الجنة والنار، فيقال: يَا أهل\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) ثِقَة متقن.\n(٣) أبو عبد الرَّحْمَن الطوسي، ثِقَة.\n(٤) سقطت من (ب).\n(٥) محمَّد بن خازم التَّمِيمِيّ، ثِقَة، أحفظ النَّاس لحديث الأَعمش، وقد رُمي بالإرجاء.\n(٦) ثِقَة، حافظ، لكنه مدلس.\n(٧) أبو صالح السمان، ثِقَة، ثبث.\n(٨) أبو سعيد الخُدرِيّ، صحابي جليل.\n(٩) في غير الأصل: كأنه.\n(١٠) قال ابن منظور: والملحة من الألوان بياض تشوبه شعرات سود .. وكل شعر وصوف ونحوه كان فيه بياض وسواد فهو أملح.\nوقال: قال الكسائي: الأملح الذي فيه بياض وسواد، ويكون البياض أكثر.\n\"لسان العرب\" لابن منظور ٢/ ٦٠٢ (ملح).\nوقال ابن فارس: والملحة من الألوان: بياض وربما خالطه سواد. \"معجم مقاييس اللغة\" ٥/ ٣٤٨ (ملح).","vol":"17","page":385},{"text":"الجنة، هل تعرفون هذا؟ فيشرئبون (١)، وينظرون فيقولون: نعم هذا الموت. (ويقال: يَا أهل النَّار، هل تعرفون هذا؟ قال: فيشرئبون وينظرون فيقولون: نعم هذا الموت) (٢). فيؤمر به فيذبح، فيقال: يَا أهل الجنة، خلود فلا موت، ويا أهل النَّار، خلود فلا موت. فيزداد أهل الجنة فرحًا إلى فرحهم، (ويزداد أهل النَّار حزنًا إلى حزنهم) (٣) \" ثم قرأ رسول الله -ﷺ-: ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ﴾ وأشار بيده إلى (٤) الدنيا (٥).\nقال مقاتل: لولا ما قضى الله تعالى من تخليد أهل النَّار وتعميرهم فيها لماتوا من الحسرة حين رأوا ذلك (٦).\n_________\n(١) اشرأب للشيء اشرئبابًا: مَدَّ عنقه لينظر. \"الصحاح\" للجوهري ١/ ١٣٩ (شرب).\n(٢) ما بين القوسين ساقط من غير الأصل.\n(٣) ما بين القوسين ساقط من غير الأصل.\n(٤) في الأصل: في.\n(٥) [١٨٢١] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، لكن الحديث صحيح كما سيأتي.\nالتخريج:\n* رواه البُخَارِيّ في مواضع منها كتاب: التفسير، باب: ﴿وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ﴾ (٤٧٣٠)، ومسلم في كتاب: الجنة، باب: النَّار يدخلها الجبارون .. (٢٨٤٩)، كلاهما من حديث أبي سعيد - ﵁ -، واللفظ الذي أورده المصنف كلفظه.\n* وأخرجه من حديث ابن عمر ﵄: البُخَارِيّ كتاب: الرقاق، باب: صفة الجنة والنار (٦٥٤٨)، ومسلم كتاب: الجنة، باب: النَّار يدخلها الجبارون .. (٢٨٥٠) وروي عن غيرهما من الصَّحَابَة - ﵃ -.\n(٦) هذا القول رواه مقاتل في \"تفسيره\" ٢/ ٦٢٩، عن ابن عباس - ﵄ - بلفظ مقارب.","vol":"17","page":386},{"text":"<span data-type=\"title\" id=toc-2671>٤٠ </span>- ﴿إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا﴾\nأي: نميتهم، ويبقى الرب تعالى فيرثهم ﴿وَإِلَيْنَا يُرْجَعُونَ﴾ فيجزيهم بأعمالهم.\n\n<span data-type=\"title\" id=toc-2672>٤١ </span>- قوله ﷿: ﴿وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا (٤١)﴾\nمؤمنًا صدوقًا نبيًا رسولًا رفيعًا (١).\n\n<span data-type=\"title\" id=toc-2673>٤٢ </span>- ﴿إِذْ قَالَ لِأَبِيهِ﴾\nآزر، وهو يعبد الأصنام: ﴿يَاأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ﴾ صوتًا، ﴿وَلَا يُبْصِرُ﴾ شيئًا، ﴿وَلَا يُغْنِي عَنْكَ﴾ لا ينفعك ولا يكفيك ﴿شَيْئًا﴾ يعني الأصنام.\n\n<span data-type=\"title\" id=toc-2674>٤٣ </span>- ﴿يَاأَبَتِ إِنِّي قَدْ جَاءَنِي مِنَ الْعِلْمِ﴾\nالبيان ما يكون بعد الموت، وأن من عبد غيره عذبه (٢).\n﴿مَا لَمْ يَأْتِكَ فَاتَّبِعْنِي﴾ على ديني ﴿أَهْدِكَ صِرَاطًا سَوِيًّا﴾ مستويًا (٣).\n\n<span data-type=\"title\" id=toc-2675>٤٤ </span>- ﴿يَاأَبَتِ لَا تَعْبُدِ الشَّيْطَانَ﴾\nلا تطعه، لم تصل له، ولم تصم له، ولكن من أطاع شيئًا فقد\n_________\n(١) في (ح) رفيقًا.\n(٢) انظر: عن قوله إنَّا نحن نرث الأرض .. إلخ قوله: من العلم: \"معالم التنزيل\"، للبغوي ٥/ ٢٣٣ - ٢٣٤، \"لباب التأويل\"، للخازن ٣/ ١٨٨.\n(٣) أي: مستقيمًا، كما فسره الطبري في \"جامع البيان\" ١٦/ ٩٠ إذ قال: الطريق المستوي، الذي لا تضل فيه إن لزمته، وهو دين الله الذي لا اعوجاج فيه.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٢٣٤، \"لباب التأويل\" للخازن ٣/ ١٨٩.","vol":"17","page":387},{"text":"عبده (١)\n﴿إِنَّ الشَّيْطَانَ كَانَ لِلرَّحْمَنِ عَصِيًّا﴾ عصيًا عاتيًا، وكان بمعنى الحال، أي: هو. وقيل: يعني: صار (٢).\n\n<span data-type=\"title\" id=toc-2676>٤٥ </span>- ﴿يَاأَبَتِ إِنِّي أَخَافُ﴾\nأعلم ﴿أَنْ يَمَسَّكَ﴾ يصيبك ﴿عَذَابٌ مِنَ الرَّحْمَنِ﴾ كقوله: ﴿إِلَّا أَنْ يَخَافَا﴾ (٣) أي: يعلما.\nوقوله: ﴿فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ﴾ (٤). وقيل: معناه إنِّي أخاف أن ينزل عليك عذاب في الدنيا (٥). ﴿فَتَكُونَ لِلشَّيْطَانِ وَلِيًّا﴾ قريبًا في النَّار.\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١١١، \"معالم التنزيل\" للبغوي ٥/ ٢٣٤. \"معاني القرآن\" للزجاج ٣/ ٣٣٢، \"معاني القرآن\" للنحاس ٤/ ٣٣٤.\n(٢) ذكر الوجهين: القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١١١ وذكر وجهًا ثالثًا: أن كان صلة زائدة.\nوذكر الوجه الأول: البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٣٤.\n(٣) البقرة: ٢٢٩.\n(٤) البقرة: ٢٢٩.\n(٥) وعلى هذا: فهي على بابها أي: أخشى، انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١١١.","vol":"17","page":388},{"text":"<span data-type=\"title\" id=toc-2677>٤٦ </span>- قوله ﷿: ﴿قَالَ أَرَاغِبٌ﴾\nفقال له أبوه مجيبًا له: ﴿قَالَ أَرَاغِبٌ أَنْتَ عَنْ آلِهَتِي يَاإِبْرَاهِيمُ﴾ أي: زاهد فيهم، وتارك عبادتهم ﴿لَئِنْ لَمْ تَنْتَهِ﴾ لئن لم تسكت وترجع يَا إبراهيم عن مقالتك ﴿لَأَرْجُمَنَّكَ﴾. قال الضحاك ومقاتل والكلبي: لأشتمنك (١).\nوقال ابن عباس - ﵄ -: لأضربنك (٢). وقيل: لأظهرن أمرك (٣).\n﴿وَاهْجُرْنِي مَلِيًّا﴾ قال الحسن وقتادة وعطاء: سالمًا.\nوقال ابن عباس - ﵄ -: واعتزلني سالم العرض لا يصيبنك مني معرة (٤).\nوقال الكلبي: اتركني واجنبني طويلًا فلا تكلمني (٥) (٦). قال سعيد\n_________\n(١) نسبه لهم البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٣٤، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١١١ للضحاك، ورواه الطبري في \"جامع البيان\" ١٦/ ٩١ عن الضحاك وابن جريج، والسدي.\nوهو في \"تفسير مقاتل\" ٢/ ٦٣٠.\n(٢) نسبه له: البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١١١، ورجحه الخازن في \"لباب التأويل\" ٣/ ١٨٩.\n(٣) ذكره أَيضًا بلا نسبة: القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١١١.\n(٤) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٠ وفيه: عقوبة مكان معرة.\n(٥) في (ح): فلا تظمني.\n(٦) نسبه له البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٣٤.\nوروى عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٨ عن الحسن مثله، ومن طريقه رواه الطبري في \"جامع البيان\" ١٦/ ٩١.","vol":"17","page":389},{"text":"ابن جبير: دهرًا (١). وقال مجاهد وعكرمة: حينًا (٢).\nوأصل الحرف: المكث، ومنه يقال: تمليت حينًا، والملوان: الليل والنهار (٣).\n\n<span data-type=\"title\" id=toc-2678>٤٧ </span>- قوله ﷿: ﴿قَالَ﴾\nإبراهيم ﴿سَلَامٌ عَلَيْكَ﴾ أي: سلمت مني لا أصيبك بمكروه ﴿سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا﴾. قال ابن عباس ومقاتل: لطيفًا رحيمًا (٤).\n_________\n(١) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٩١ وانظر: \"معالم التنزيل\" للبغوي ٥/ ٢٣٤.\n(٢) رواه عن مجاهد: الطبري في \"جامع البيان\" ١٦/ ٩١، ونسبه لعكرمة: البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٣٤. ودهرًا، وحينًا، وطويلًا، كلها بمعنى واحد.\n(٣) وهكذا فسر أهل غريب القرآن (مليا) بالدهر والحسين والزمن الطَّويل، ينظر على سبيل المثال: \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٤)، \"تفسير غريب القرآن\" لليزيدي (ص ٢٣٩).\n\"العمدة في غريب القرآن\" لمكي (ص ١٤٨)، \"بهجة الأريب\" للمارديني (ص ١٤٨)، \"التبيان في تفسير غريب القرآن\" لابن الهائم المصري (ص ٢٨٢).\nوجاء في \"معاني القرآن\" للفراء (ص ٢٢٢): كنت عنده مِلوة من دهر، ومُلوة، ومَلوة .. وكله من الطول.\nوفي \"لسان العرب\" لابن منظور ١٥/ ٢٩٠ (ملا): المِلاوة، والمُلاوة، والمَلاوة والملا، والملي: كله مدة العيش .. وأملى الله له: أمهله، وطول له.\n(٤) أخرج قول ابن عباس - ﵄ -: الطبري في \"جامع البيان\" ١٦/ ٩٢ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٠ وفيهما: (لطيفًا) دون (رحيما).\nوقول مقاتل في \"تفسيره\" ٢/ ٦٣٠.","vol":"17","page":390},{"text":"وقيل: بارًا (١). وقال مجاهد: عوده الإجابة (٢).\nوقال (٣) الكلبي: عالمًا، فيستجيب لي إذا دعوته (٤).\n\n<span data-type=\"title\" id=toc-2679>٤٨ </span>- قوله ﷿: ﴿وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِنْ دُونِ اللَّهِ﴾\nيعني: وأعتزل ما تعبدون من دون الله.\nقال مقاتل: كان اعتزاله إياهم أنَّه فارقهم من كوثى مهاجرًا (٥) إلى الأرض المقدسة (٦).\n﴿وَأَدْعُو رَبِّي عَسَى أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا﴾ يعني: عسى أن ينجيني ولا يخيبني، وقيل معناه: عسى أن لا أشقى بدعائه وعبادته كما تشقون أنتم بعبادة الأصنام (٧).\n\n<span data-type=\"title\" id=toc-2680>٤٩ </span>- قوله ﷿: ﴿فَلَمَّا اعْتَزَلَهُمْ﴾\nواعتزل ما يدعون، يعني: الأصنام فذهب مهاجرًا ﴿وَهَبْنَا لَهُ﴾ بعد\n_________\n(١) هو قول ابن قتيبة، كما في \"تفسير غريب القرآن\" (ص ٢٧٤).\nومكيّ في \"مشكل إعراب القرآن\" (ص ١٤٨)، والمارديني في \"بهجة الأريب\" (ص ١٤٨) وابن الهائم المصري في \"التبيان في تفسير غريب القرآن\" (ص ٢٨٣).\n(٢) رواه عنه: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٠.\n(٣) ساقطة من الأصل.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٣٥.\n(٥) في غير الأصل: فهاجر.\n(٦) \"تفسير مقاتل\" ٢/ ٦٣٠.\n(٧) ذكر القولين: البَغَوِيّ في \"معالم التنزيل\" ٥/ ٢٣٥، وذكر الأول: الخازن في \"لباب التأويل\" ٣/ ١٨٩، وهو قول الطبري في \"جامع البيان\" ١٦/ ٩٣.","vol":"17","page":391},{"text":"الهجرة ﴿إِسْحَاقَ وَيَعْقُوبَ وَكُلًّا جَعَلْنَا نَبِيًّا﴾ يعني: إبراهيم وإسحاق ويعقوب ﵈.\n\n<span data-type=\"title\" id=toc-2681>٥٠ </span>- ﴿وَوَهَبْنَا لَهُمْ مِنْ رَحْمَتِنَا﴾\nمن نعمتنا (١). قال الكلبي: المال والولد (٢). وقيل: النبوة والكتاب (٣)\nبيانه (٤) قوله: ﴿أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ﴾ (٥).\n﴿وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا﴾ يعني: ثناء حسنًا (٦) رفيعًا في كل أهل الأديان فكل أهل دين يتولونهم ويثنون عليهم (٧).\n\n<span data-type=\"title\" id=toc-2682>٥١ </span>- قوله ﷿: ﴿وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا﴾\nيعني: غير مراءٍ\nقال مقاتل: مسلمًا موحدًا (٨).\n_________\n(١) هو قول مقاتل في \"تفسيره\" ٢/ ٦٣٠.\n(٢) نسبه له البغوي في \"معالم التنزيل\" ٥/ ٢٣٦ وقال: وهو قول الأكثرين.\n(٣) قاله ابن عطية في \"المحرر الوجيز\" ٤/ ١٩، وذكره البغوي في \"معالم التنزيل\" ٥/ ٢٣٦.\n(٤) ساقطة من (ح).\n(٥) الزخرف: ٣٢.\n(٦) هذا تفسير ابن عباس - ﵄ -، رواه عنه الطبري في \"جامع البيان\" ١٦/ ٩٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٠.\n(٧) \"جامع البيان\" للطبري ١٦/ ٩٣، \"معالم التنزيل\" للبغوي ٥/ ٢٣٦، \"تفسير مقاتل\" ٢/ ٦٣٠.\n(٨) \"تفسير مقاتل\" ٢/ ٦٣٠.","vol":"17","page":392},{"text":"وقرأ أهل الكوفة: ﴿مُخْلَصًا﴾ بفتح اللام (١)، يعني: أخلصناه واخترناه ﴿وَكَانَ رَسُولًا نَبِيًّا﴾\n\n<span data-type=\"title\" id=toc-2683>٥٢ </span>- ﴿وَنَادَيْنَاهُ﴾\nودعوناه، وكلمنا ليلة الجمعة (٢).\n﴿مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ﴾ يعني: يمين موسى ﵇، والطور جبل بين مصر (٣) ومدين (٤). ﴿وَقَرَّبْنَاهُ نَجِيًّا﴾ يعني: ورفعناه من سماء إلى\n_________\n(١) \"التيسير\" للداني (ص ١٢١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٤) \"التذكرة\" لابن غلبون ٢/ ٤٢٥ - ٤٢٦، \"السبعة\" لابن مجاهد (ص ٤١٠).\n(٢) \"تفسير مقاتل\" ٢/ ٦٣١ ولعل هذا من المنقول عن بني إسرائيل.\n(٣) مصر البلد المعروف الشهير، فتحها عمرو بن العاص - ﵁ - في عهد عمر بن الخطاب - ﵁ - ويقال: إنها سميت بمصر بن مصرايم بن حام بن نوح، -﵇-.\nومصر بلد منجبة خرج منها عظماء في صدر الإِسلام وبعده إلى يومنا هذا وقد أفاض ياقوت في ذكرها. \"معجم البلدان\" لياقوت ٥/ ١٣٧ - ١٤٣.\n(٤) مدين، مدينة شمال الحجاز قريبة من مدينة تبوك، وقد جاء ذكرها في القرآن عشر مرات وأهلها قوم شعيب -﵇-، وهي بين الشام والحجاز، ويقال إنها منسوبة لمدين بن إبراهيم وقال قوم: مدين اسم للقبيلة التي أرسل إليهم شعيب -﵇-. \"معجم البلدان\" لياقوت ٥/ ٧٧\nوقال عاتق البلادي: إنها تعرف اليوم باسم (البِدْع) بلدة غريب تبوك بـ ١٣٢ ك م، ويشرف عليها من الغرب هضبة طينية تدعى (صفراء شعيب) بها مغائر فيها مدافن في سراديب اكتشفت حديثًا. \"معجم المعالم الجغرافية في السيرة النبوية\" (ص ٢٨٤).","vol":"17","page":393},{"text":"سماء، ومن حجاب إلى حجاب، حتى لم يكن (١) بينه وبين ربه (٢) إلا حجاب واحد (٣).\n[١٨٢٢] أخبرنا عبد الله بن حامد الوزان (٤)، قال: أخبرنا مكي بن عبدان (٥) قال: حدثنا أبو الأزهر (٦)، قال: حدثنا أسباط (٧)، عن عطاء ابن السائب (٨)، عن ميسرة (٩): ﴿وَقَرَّبْنَاهُ نَجِيًّا﴾، قال: قربه حتى سمع\n_________\n(١) في (ح): يبقى.\n(٢) في غير الأصل: بينه وبينه إلا.\n(٣) روى الطبري في \"جامع البيان\" ١٦/ ٩٥، عن مجاهد نحو هذا القول.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٢٣٦.\nلكن لم يصح العروج إلا لنبينا محمد - ﷺ -، وإنما صح لموسى -﵇- المناجاة والتكليم.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) ثقة متقن.\n(٦) أحمد بن الأزهر، صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٧) أسباط بن محمَّد بن عبد الرحمن، أبو محمد الكوفي، ثقة ضعف في الثوري.\n(٨) صدوق اختلط.\n(٩) ميسرة: إما أن يكون هو ميسرة أبو جميلة، أو ميسرة أبو صالح، فكلاهما يروي عنه عطاء وكلاهما في طبقة واحدة، وهما:\nأ- ميسرة بن يعقوب أبو جميلة، الطهوي، الكوفي، صاحب راية علي - ﵁ -، روى عن عثمان بن عفان، وعلي بن أبي طالب والحسن بن علي بن أبي طالب، - ﵃ -، وعنه: حصين السلمي، وابنه عبد الله بن أبي جميلة الطهوي، وعطاء بن السائب، أخرج حدثة: أبو داود، والنسائي، وابن ماجه، والترمذي في \"الشمائل\". قال ابن حجر: مقبول، من الثالثة.\n\"تهذيب الكمال\" للمزي ٧/ ٢٨٨، \"تقريب التهذيب\" لابن حجر (٩٨٨). =","vol":"17","page":394},{"text":"صرير (١) القلم (٢).\nوالنجي: المناجي (٣) كالجليس والنديم (٤).\n\n<span data-type=\"title\" id=toc-2684>٥٣ </span>- قوله ﷿: ﴿وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا (٥٣)﴾\nوذلك حين سأل موسى ﵇ ربه ﷿ فقال: ﴿وَاجْعَلْ لِي\n_________\n= ب- ميسرة أبو صالح، مولى كندة، كوفي، روى عن علي بن أبي طالب، وسويد ابن غفلة وشهد مع علي - ﵁ - النهروان، روى عنه: سلمة بن كهيل، وعطاء بن السائب، وهلال بن خباب، وأخرج حديثه: النسائي، وأبو داود، قال ابن حجر: مقبول من الثالثة.\n\"تهذيب الكمال\" للمزي ٧/ ٢٨٩، \"تقريب التهذيب\" لابن حجر (ص ٩٨٨). وقد راجعت بعض أحاديثهما فوجدت أبا جميلة في الأسانيد التي راجعتها يدعى بأبي جميلة هكذا دون ذكر مسيرة، ووجدت أبا صالح يدعى بميسرة أبي صالح. وعلى كل فهما في طبقة واحدة وقال الحافظ عن كل واحد منهما: مقبول.\n(١) في (ب): صريف.\n(٢) [١٨٢٢] الحكم على الإسناد:\nضعيف فيه شيخ المصنف لم يذكر بجرح أو تعديل، ورواية أسباط عن عطاء بعد اختلاطه، فقد نص النقاد على من روى عنه قبل الاختلاط، وليس هو منهم. وتابعه جرير بن عبد الحميد، كما عند الطبري، وجرير سمع منه أيضًا بعد الاختلاط.\nالتخريج:\nأخرج هذا الأثر: الطبري في \"جامع البيان\" ١٦/ ٩٤ من طريق جرير عن عطاء.\n(٣) في (ح): والمناجي.\n(٤) انظر: \"لسان العرب\" لابن منظور ١٥/ ٣٠٨، \"التبيان في تفسير غريب القرآن\" لابن الهائم المصري (ص ٢٨٣).","vol":"17","page":395},{"text":"وَزِيرًا مِنْ أَهْلِي (٢٩) هَارُونَ أَخِي (٣٠)﴾ (١) (٢). حين قال: ﴿فَأَرْسِلْ إِلَى هَارُونَ﴾ (٣)\nفأجاب الله ﷿ دعاءه.\n\n<span data-type=\"title\" id=toc-2685>٥٤ </span>- قوله ﷿: ﴿وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ﴾\nيعني: ابن إبراهيم (٤) ﴿إِنَّهُ كَانَ صَادِقَ الْوَعْدِ﴾ كان إذا وعد أنجز، وذلك أنه وعد (٥) رجلًا أن يقيم مكانه حتى يرجع إليه الرجل، فأقام إسماعيل ﵇ مكانه (٦) ثلاثة أيام للميعاد، حتى رجع إليه الرجل، قاله مقاتل (٧).\nوقال الكلبي: انتظره حتى حال الحول عليه (٨).\n_________\n(١) في الأصل و(ح): وهب لي، وهو خطأ.\n(٢) طه: ٢٩.\n(٣) الشعراء: ١٣.\n(٤) لعل المصنف نص على ذلك لأنه قد قيل إنه إسماعيل بن حزقيل، وهو قول ضعيف، ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١١٤.\n(٥) سقطت من (ب).\n(٦) سقطت من الأصل.\n(٧) \"تفسير مقاتل\" ٢/ ٦٣١.\n(٨) نسبه له البغوي في \"معالم التنزيل\" ٥/ ٢٣٧.\nوهو مروي عن ابن عباس - ﵄ -، ذكره ابن الجوزي في \"زاد المسير\" ٥/ ٥١٦، والزمخشري في \"الكشاف\" ٢/ ٤١٤ وعن سفيان الثوري.\nرواه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١١.\nونسبه له القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١١٥،\nوهناك قول آخر: أنه لما وعد أباه -﵇- بالصبر على الذبح، وفي بوعده. ذكره الزمخشري في \"الكشاف\" ٢/ ٤١٤، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١١٥. =","vol":"17","page":396},{"text":"﴿وَكَانَ رَسُولًا﴾ إلى قومه ﴿نَبِيًّا﴾ مخبرًا عن الله.\n\n<span data-type=\"title\" id=toc-2686>٥٥ </span>- ﴿وَكَانَ يَأْمُرُ أَهْلَهُ﴾\nيعني: قومه وكذلك هو في حرف ابن مسعود (١) ﴿بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِنْدَ رَبِّهِ مَرْضِيًّا﴾ صالحًا زكيًا.\n\n<span data-type=\"title\" id=toc-2687>٥٦ </span>- قوله ﷿: ﴿وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ﴾\nوهو جد أبي نوح (٢) سمي إدريس لكثرة درسه (٣) الكتب (٤)، واسمه\n_________\n= واللفظ عام يدل على أنه ما وعد بشيء إلا وفي به، كما قال مجاهد، كما في \"معالم التنزيل\" للبغوي ٥/ ٢٣٧ وابن جريج، كما رواه عنه الطبري في \"جامع البيان\" ١٦/ ٩٥.\n(١) في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١١٦: وفي حرف ابن مسعود: (وكان يأمر أهله جرهم وولده بالصلاة والزكاة).\n(٢) روى ذلك الحاكم في \"المستدرك\" ٢/ ٥٩٨ عن وهب بن منبه.\nوذكره البغوي في \"معالم التنزيل\" ٥/ ٢٣٧، وابن عطية في \"المحرر الوجيز\" ٤/ ٢١ وغيرهما.\nورده القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١١٧ وقال: قال الثعلبي والغزنوي وغيرهما: هو جد نوح، وهو خطأ.\nوفي \"السيرة النبوية\" لابن هشام ١/ ٣ عندما ساق نسب النبي -ﷺ-، قال: ابن سام ابن نوح بن لامك بن متوشلخ بن أخنوخ، وهو إدريس النبي فيما يزعمون، والله أعلم.\n(٣) في (ب): دراسته.\n(٤) وردَّ ذلك الزمخشري في \"الكشاف\" ٢/ ٤١٤ وقال: وهو غير صحيح، لأنه لو كان أفعيلًا من الدرس، لم يكن فيه إلا سبب واحد، وهو العلمية، فكان منصرفًا، فامتناعه من الصرف دليل العجمة.","vol":"17","page":397},{"text":"أخنوخ (١). وكان خياطًا وهو أول من خط بالقلم (٢)، وأول من خاط الثياب، فلبس المخيط، وأول من نظر في علوم (٣) النجوم والحساب (٤).\n﴿إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا﴾\n\n<span data-type=\"title\" id=toc-2688>٥٧ </span>- ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (٥٧)﴾\nيعني الجنة (٥).\nوقال الضحاك: رفع إلى السماء السادسة (٦).\nوقيل: السماء الرابعة (٧).\n_________\n(١) \"السيرة النبوية\" لابن هشام ١/ ٣، وفي \"المستدرك\" للحاكم ٢/ ٥٩٨ في روايته عن وهب بن منبه: هو جد نوح يقال له: خنوخ.\n(٢) ورد ذلك مرفوعًا، فقد روى ابن عبد البر في \"القصد والأمم\" (ص ٣١) بسنده عن ابن إسحاق عن شهر بن حوشب، عن عبد الرحمن بن غنم، عن أبي ذر مرفوعًا: أول من خط بالقلم إدريس -﵇-.\nوهذا إسناد ضعيف لأجل محمد بن إسحاق، فهو مدلس وقد عنعنه، ولأجل شهر ابن حوشب وهو كثير الإرسال والأوهام، كما في \"تقريب التهذيب\" لابن حجر (ص ٤٤١).\n(٣) في غير الأصل: علم.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١١٧، \"لباب التأويل\" للخازن ٣/ ١٩٠.\n(٥) هو قول زيد بن أسلم، كما في \"زاد المسير\" ٥/ ١٦٨.\n(٦) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٩٦، ورواه أيضًا عن ابن عباس - ﵄ -.\nوانظر: \"زاد المسير\" لابن الجوزي ٥/ ١٦٨.\n(٧) وهو الصحيح المروي عن النبي -ﷺ-، كما سيأتي في تخريج الحديث الآتي.","vol":"17","page":398},{"text":"[١٨٢٣] أخبرنا عبد الله بن حامد الأصفهاني (١)، وشعيب بن محمَّد البيهقي (٢)، قالا: أخبرنا مكي بن عبدان التميمي (٣) قال: حدثنا أحمد بن الأزهر (٤)، قال: حدثنا روح (٥) قال: حدثنا سعيد (٦)، عن قتادة (٧) في قوله: ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا﴾ قال: حدثنا أنس بن مالك، عن مالك بن صعصعة (٨) ﵁، أن نبي الله -﵇- لما عرج به إلى السماء قال: \"أتيت على إدريس في السماء الرابعة\" (٩).\nوكان سبب رفعه ﵇ على ما قاله ابن عباس - ﵄ - وكعب\n_________\n= وقول: أبي سعيد الخدري، ومجاهد، وأبي العالية، كما في \"زاد المسير\" لابن الجوزي ٥/ ١٦٨.\n(١) لم يذكر بجرح أو تعديل.\n(٢) مستور من أهل ضواحي.\n(٣) ثقة متقن.\n(٤) صدوق كان يحفظ ثمَّ كبر، فصار كتابه أثبت من حفظه.\n(٥) روح بن عبادة، ثقة، فاضل، له تصانيف.\n(٦) سعيد بن أبي عروبة، ثقة، حافظ، كثير التدليس، واختلط.\n(٧) قتادة بن دعامة، ثقة، ثبت.\n(٨) صحابي جليل.\n(٩) [١٨٢٣] الحكم على الإسناد:\nفيه شيخا المصنف الأول لم يذكر بجرح أو تعديل، والثاني مستور، لكن الحديث صحيح.\nالتخريج:\nهذا جزء من حديث المعراج الطويل، وقد رواه البخاري كتاب بدء الخلق، =","vol":"17","page":399},{"text":"وغيرهما: أنه سار ذات يوم في حاجة، فأصابه وهج الشمس فقال: يا رب أنا مشيت يومًا، فكيف بمن يحملها خمسمائة عام في يوم واحد! اللهم خفف عنه من ثقلها، واحمل عنه حرها. فلما أصبح الملك وجد من خفة الشمس وحرها ما لا يعرف، فقال: يا رب، خلقتني لحمل الشمس، فما الذي قصرت (١) فيه؟ قال: أما إن عبدي إدريس سألني أن أخفف عنك حملها وحرها، فأجبته. فقال: يا رب، اجمع بيني وبينه واجعل بيني وبينه خلة. فأذن له حتى أتى إدريسَ ﵇، وكان يسأله إدريسُ ﵇ وكان مما سأله أن قال له: أُخبرت أنك أكرم الملائكة وأمكنهم عند ملك الموت فاشفع فيّ إليه ليؤخر أجلي، فأزداد شكرًا وعبادة. فقال الملك: لا يؤخر الله (٢) نفسًا إذا جاء أجلها. قال: قد علمت ذلك، ولكنه أطيب لنفسي. قال: نعم أنا مكلمه لك، فما كان يستطيع أن (٣) يفعل لأحد من بني آدم فهو فاعله لك.\nثم حمله ملك الشمس على جناحه، فرفعه إلى السماء ووضعه عند\n_________\n= باب: ذكر الملائكة (٣٢٠٧)، كتاب: مناقب الأنصار، باب: المعراج (٣٨٨٧)، وغيرهما. ورواه مسلم كتاب: الإيمان، باب: الإسراء (١٦٤).\n(١) في (ب) تصحفت إلى: تضبت، وفي (ح): قضيت، وكذا في \"معالم التنزيل\" للبغوي، \"الجامع لأحكام القرآن\" للقرطبي.\n(٢) ليس لفظ الجلالة في (ب).\n(٣) في (ح): فيما كان أن.","vol":"17","page":400},{"text":"مطلع الشمس ثم أتى ملك الموت، فقال: حاجة لي إليك. قال: أفعل كل شيء أستطيعه. قال: صديق من بني آدم يشفع بي إليك لتؤخر أجله. قال: ليس ذلك إلى، ولكن إن شئت (١) أعلمته أجله متى يموت فيتقدم (٢) في نفسه قال: نعم. فنظر في ديوانه، وأخبره باسمه، وقال: إنك كلمتني في إنسان ما أراه يموت أبدًا. قال: وكيف؟ قال: لأني أجده يموت (٣) عند مطلع الشمس. قال: فإني أتيتك وتركته هناك. قال: فانطلق فما أراك تجده إلا وقد مات، فوالله ما بقي من أجل إدريس شيء، فرجع الملك فوجده ميتًا (٤).\nوقال وهب: كان يرفع لإدريس ﵇ كل يوم من العبادة بمثل ما ارتفع (٥) لجميع أهل الأرض في زمانه، فعجبت منه الملائكة، واشتاق إليه ملك الموت ﵇، فاستأذن ربه ﷿ في زيارته (٦)، فأذن له، فأتاه في صورة بني آدم، وكان إدربس\n_________\n(١) في غير الأصل: أحببت.\n(٢) في (ب) فيقدم، وفي \"المعالم\" فيقدم لنفسه.\n(٣) في غير الأصل: لا أجده يموت إلا.\n(٤) ذكر هذِه القصة: البغوي في \"معالم التنزيل\" ٥/ ٢٣٨ ونسبها لكعب.\nوذكرها: ابن الجوزي في \"زاد المسير\" ٥/ ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١١٨ ونسباه لابن عباس - ﵄ -، وكعب ﵀.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٢٦١: هذا من أخبار كعب الأحبار الإسرائيليات، وفي بعضه نكارة، والله أعلم.\n(٥) في غير الأصل: مثل ما يرتفع.\n(٦) في (ح): أن يأتيه.","vol":"17","page":401},{"text":"﵇ صائمًا يصوم الدهر، فلما كان وقت إفطاره (١) دعاه إلى طعامه فأبى أن يأكل معه ففعل ذلك ثلاث ليال، فأنكره (٢) إدريس، فقال له الليلة الثالثة: إني أريد أن أعلم من أنت قال: أنا ملك الموت، استأذنت ربي أن أصحبك، فأذن لي، قال: فلي (٣) إليك حاجة. قال: وما هي؟ قال: تقبض روحي. فأوحى الله تعالى إليه أن اقبض روحه، فقبض روحه، وردها الله تعالى عليه بعد ساعة، فقال له ملك الموت: ما الفائدة في سؤالك قبض الروح؟ قال: لأذوق كرب الموت وغمته، فأكون له أشد استعدادًا. ثم قال إدريس ﵇ له: إن (٤) لي إليك حاجة أخرى. قال: ما هي؟ قال: ترفعني إلى السماء؛ لأنظر إليها وإلى الجنة والنار. فأذن له فرفعه (٥) إلى السموات، فلما قرب من النار قال: لي حاجة أخرى (٦). قال: ما تريد؟ قال: تسأل مالكًا حتى يفتح لي أبوابها فأراها (٧). ففعل، فقال: فكما أريتني النار (٨) فأرني الجنة. فذهب به إلى الجنة،\n_________\n(١) في (ح): فطره.\n(٢) في (ح): فأخرج.\n(٣) في (ب): إن لي.\n(٤) زيادة من (ب).\n(٥) في (ب). فأذن الله في رفعه، وفي (ح): فأذن الله له فرفعه.\n(٦) سقطت من غير الأصل.\n(٧) في الأصل: فأريها، وفي (ب): فأردها.\n(٨) سقطت من (ب).","vol":"17","page":402},{"text":"فاستفتح، ففتح رضوان ﵇ أبوابها (١)، فأدخله الجنة، ثم قال له ملك الموت ﵇: اخرج لتعود (٢) إلى مقرك. فتعلق بشجرة وقال: لا أخرج منها. فبعث الله ﷿ ملكًا (٣) حكمًا بينهما (٤) ينظر في قولهما، فقال له الملك: مالك لا تخرج. قال ﵇: لأنَّ الله ﷿ قال: ﴿كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ﴾ وقد ذقته، وقال ﷿: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ وقد وردتها (٥)، وقال: ﴿وَمَا هُمْ مِنْهَا بِمُخْرَجِينَ﴾ فلست أخرج. فأوحى الله ﷿ إلى ملك الموت ﵇: (أن دعه فإنه) (٦) بإذني دخل الجنة، وبأمري لا يخرج (٧) منها. فهو حي هنالك فذلك قوله ﷿: ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا (٥٧)﴾ (٨).\n_________\n(١) في غير الأصل: ففتحت أبوابها.\n(٢) في الأصل: لنعود.\n(٣) سقطت من (ب).\n(٤) سقطت من (ح).\n(٥) سقطت من الأصل.\n(٦) من (ب).\n(٧) في (ح): يخرج.\n(٨) ذكرها البغوي في \"معالم التنزيل\" ٥/ ٢٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١١٩.\nوروى ابن المنذر، عن عمر مولى غفرة، يرفعه للنبي -ﷺ- نحو هذِه القصة لكان أطول منها بكثير. كما في \"الدر المنثور\" للسيوطي ٤/ ٤٩٥ - ٤٩٧.","vol":"17","page":403},{"text":"<span data-type=\"title\" id=toc-2689>٥٨ </span>- قوله -﷿-: ﴿أُولَئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ مِنْ ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ﴾\nفي السفينة ﴿وَمِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا﴾ إلى الإِسلام ﴿وَاجْتَبَيْنَا﴾ على الأنام ﴿إِذَا تُتْلَى عَلَيْهِمْ آيَاتُ الرَّحْمَنِ﴾ يعني: القرآن ﴿خَرُّوا سُجَّدًا وَبُكِيًّا﴾ جمع باك، وتقديره: من الفعل فعول، مثل ساجد وسجود، وراكع وركوع، وقاعد وقعود، جمع على لفظ المصدر (١).\nنزلت في مؤمني أهل الكتاب (٢) عبد الله بن سلام، وأصحابه، ﵃ (٣).\n\n<span data-type=\"title\" id=toc-2690>٥٩ </span>- ﴿فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ﴾\nيعني: من بعد النبيين المذكورين خلف وهم قوم سوء.\nوالخَلَف: بالفتح الصالح، والخَلْف: بالجزم الطالح، والخلْف: بسكون اللام الرديء من كل شيء (٤)، وهم في هذِه الآية اليهود، ومن\n_________\n(١) \"الكشاف\" للزمخشري ٢/ ٤١٥، \"إيجاز البيان\" للنيسابوري ٢/ ٢٤.\n(٢) في (ح): التوراة.\n(٣) لم أجد من ذكره غير المصنف.\n(٤) انظر: \"لسان العرب\" لابن منظور ٩/ ٨٨ وقال الأخفش: هما سواء، منهم من يحرك ومنهم من يسكن فيهما جميعًا إذا أضاف، ومن حرك في: خلف صدق، وسكن في الآخر فإنما أراد الفرق بينهما.\nواستشهد بقول الراجز:\nإنا وجدنا خلفا بئس الخلف","vol":"17","page":404},{"text":"لحق بهم (١) (٢).\nقال مجاهد وقتادة: هم في هذِه الأمة (٣).\n﴿أَضَاعُوا الصَّلَاةَ﴾ أي: تركوا الصلاة المفروضة (٤) (٥)\n_________\n(١) في (ب): منهم.\n(٢) هو قول ابن عباس - ﵄ -، رواه عنه الضحاك، ذكره ابن الجوزي في \"زاد المسير\" ٥/ ١٧١.\nونسبه البغوي في \"معالم التنزيل\" ٥/ ٢٤٠ للسدي.\nونسب ابن الجوزي في \"زاد المسير\" للسدي: أنهم اليهود والنصاري، وقد رواه عنه ابن أبي حاتم، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٩٩.\n(٣) رواه عن مجاهد: الطبري في \"جامع البيان\" ١٦/ ٩٩.\nوعبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٤/ ٤٩٩. ونسبه لقتادة: البغوي في \"معالم التنزيل\" ٥/ ٢٤٠، وابن الجوزي في \"زاد المسير\" ٥/ ١٧١ ورواه أيضًا الطبري في \"جامع البيان\" ١٦/ ٧٥ عن عكرمة. ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٢٣ لمحمد بن كعب، وعطاء، كما نسب لمجاهد أنهم النصارى خلفوا اليهود.\nوقال الشنقيطي في \"أضواء البيان\" ٤/ ٣٠٨: وكونهم من أمة محمَّد ليس بوجيه عندي، لأنَّ قوله تعالى ﴿فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ﴾ صيغة تدل على الوقوع في الزمن الماضي، ولا يمكن صرفها إلى المستقبل إلا بدليل يجب الرجوع إليه كما ترى، والظاهر أنهم اليهود والنصارى، وغيرهم من الكفار الذين خلفوا أنبياءهم وصالحيهم.\nثم قال: وعلى كل حال، فالعبرة بعموم اللفظ، لا بخصوص السبب، فكل خلف أضاعوا الصلاة، واتبعوا الشهوات، يدخلون في الذم والوعيد المذكور في هذِه الآية.\n(٤) في الأصل: أي: تركوها.\n(٥) هذا مروي عن محمد بن كعب القرظي، رواه عنه الطبري في \"جامع البيان\" =","vol":"17","page":405},{"text":"وقال ابن مسعود - ﵁ - وإبراهيم والقاسم بن مخيمرة: أخروها عن مواقيتها، وصلوا (١) لغير وقتها (٢).\nوقال قرة (٣) بن خالد (٤): استبطأ الضحاك مرة أميرًا في صلاة العصر حتى كادت الشمس تغرب، فقرأ هذِه الآية: ﴿أَضَاعُوا الصَّلَاةَ﴾، ثمَّ قال: والله لئن أدعها أحب إلى من أن أضيعها (٥).\n_________\n= ١٦/ ٩٩، ورجحه.\nوقال الزجاج: وهذا هو الأشبه؛ لأنه يدل على أنه يعني به الكفار ودليل ذلك قوله: ﴿إِلَّا مَنْ تَابَ وَآمَنَ﴾. \"معاني القرآن\" ٣/ ٣٣٥.\n(١) في غير الأصل: وصلوها.\n(٢) رواه عنهم: الطبري في \"جامع البيان\" ١٦/ ٩٨، وروايته عن إبراهيم ليست من كلامه إنما من كلام عمر بن عبد العزيز، وعن القاسم: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٢.\nورواه عن عمر بن عبد العزيز الطبري كما سبق، وابن عساكر، كما في \"مختصر تاريخ دمشق\" لابن منظور ٤/ ١٨٠.\n(٣) في الأصل: مُرة، والتصحيح من (ب)، (ح) ومصادر الترجمة.\n(٤) قرة بن خالد، السدوسي، أبو خالد البصري.\nروى عن: الحسن البصري، والضحاك بن مزاحم، وقتادة، وابن سيرين، وغيرهم.\nوعنه: شعبة بن الحجاج، وعبد الرحمن بن مهدي، والمؤرخ بن عمرو السدوسي النحوي ووكيع بن الجراح.\nأخرج حديثه الجماعة، توفي سنة ١٥٤ هـ أو ١٥٥ هـ.\n\"تهذيب الكمال\" للمزي ٦/ ١١٦، \"تقريب التهذيب\" لابن حجر (ص ٨٠٠)، \"التعديل والتجريح\" لابن حجر ٣/ ١٠٦٩.\n(٥) لم أجده.","vol":"17","page":406},{"text":"وقرأ الحسن ﵀: (أضاعوا الصلوات) (١).\n﴿وَاتَّبَعُوا الشَّهَوَاتِ﴾. قال مقاتل: استحلوا نكاح الأخت من الأب (٢).\nوقال الكلبي: يعني: اللذات من (٣) شرب الخمر وغيره (٤) (٥).\nوقال مجاهد: هذا عند اقتراب الساعة، وذهاب صالحي أمة محمَّد - ﷺ - ينزو بعضهم على بعض في السكك والأزقة زناة (٦).\nوروى أبو سعيد الخدري - ﵁ -، عن النبي -ﷺ-، في هذِه الآية، قال: \"يكون خلف من بعد ستين سنة، أضاعوا الصلاة واتبعوا الشهوات\" (٧).\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨٨)، \"الكشاف\" للزمخشري ٢/ ٤١٥ ونسباها لابن مسعود، والضحاك أيضًا. \"زاد المسير\" لابن الجوزي ٥/ ١٧١ ونسبها لابن مسعود، والحسن، وأبي رزين العقيلي، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٢٢ ونسبها لابن مسعود، والحسن.\n(٢) الذي في \"تفسير مقاتل\" ٢/ ٦٣٢: الذين استحلوا تزويج بنت الأخت من الأب.\n(٣) سقطت من غير الأصل.\n(٤) في (ب): وغيرها.\n(٥) لم أجده منسوبًا للكلبي، لكن ذكره عامة المفسرين، كالبغوي في \"معالم التنزيل\" ٥/ ٢٤١ والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٢٥، والخازن في \"لباب التأويل\" ٣/ ١٩٢، والشنقيطي في \"أضواء البيان\" ٤/ ٣٠٨.\n(٦) رواه عنه الطبري في \"جامع البيان\" ١٦/ ٩٨.\n(٧) رواه أحمد في \"المسند\" ٣/ ٣٩ (١١٣٤٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٣٢ والحاكم في \"المستدرك\" ٢/ ٤٠٦ وقال: صحيح رواته حجازيون وشاميون أثبات، ولم يخرجاه، ووافقه الذهبي. ورواه البخاري في =","vol":"17","page":407},{"text":"وقال علي بن أبي طالب، كرم الله وجهه: هذا إذا بني المشيد، وركب المنظور (١) ولبس المشهور (٢).\nوقال وهب: فخلف (٣) من بعدهم خلف شرابون للقهوات، لعابون بالكعاب (٤) ركابون للشهوات، متبعون للذات، تاركون للجمعات (٥) مضيعون للصلوات (٦).\nوقال كعب: يظهر في آخر الزمان أقوام بأيديهم أسياط كأذناب البقر يضربون بها الناس، ثم قرأ: ﴿فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ\n_________\n= \"خلق أفعال العباد\" (ص ١١٧). كلهم بأطول مما هنا من طريق عبد الله بن يزيد، عن حيوة بن شريح، عن بشير بن أبي عمرو الخولاني عن الوليد بن قيس التجيبي، عن أبي سعيد مرفوعًا.\nوكلهم ثقات، لكن الوليد بن قيس، ذكره ابن حبان في \"الثقات\" ٥/ ٤٩١، والعجلي في \"معرفة الثقات\" ٢/ ٣٤٣ لكن قال فيه ابن حجر في \"تقريب التهذيب\" لابن حجر (١٠٤٠): مقبول. فالحديث أقل أحواله أن يكون حسنًا.\nوقد رواه أيضًا: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٢.\n(١) في (ب): المحظور.\n(٢) \"الكشاف\" للزمخشري ٢/ ٤١٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٢٥، وبين أن ما ذكر عن علي - ﵁ -، هو جزء من الشهوات.\n(٣) في (ح): وقال: قال خلف يومئذ هم شرابون ..\n(٤) في (ح): بالكعبات، وفي (ب): للكعبات.\n(٥) في (ح): للجماعات.\n(٦) الذي رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٣ نحو هذا لكنه عن كعب، فالخطأ إما هنا أو في مطبوعة ابن أبي حاتم، والله أعلم.","vol":"17","page":408},{"text":"وَاتَّبَعُوا الشَّهَوَاتِ﴾ (١).\n﴿فَسَوْفَ يَلْقَوْنَ غَيًّا﴾ قال عبد الله بن مسعود - ﵁ -: الغي نهر في جهنم (٢).\nوقال ابن عباس - ﵄ -: الغي واد في جهنم، وإن أودية جهنم لتستعيذ من حره (٣)، أعد ذلك الوادي للزاني المصر عليه، ولشارب الخمر المدمن عليها، ولآكل الربا الذي لا ينزع عنه، ولأهل العقوق ولشاهد الزور، ولامرأة أدخلت على زوجها ولدًا (٤).\nوقال عطاء: الغي واد في جهنم يسيل قيحًا ودمًا (٥).\nوقال وهب: الغي نهر في النار، بعيد قعره، خبيث طعمه (٦).\nوقال كعب: هو واد في جهنم، أبعده قعرًا، وأشدها حرًا، فيه بئر\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٢٥ دون قوله: يضربون الناس.\n(٢) رواه الطبري في \"جامع البيان\" ١٦/ ١٠٠.\nوالحاكم في \"المستدرك \"٢/ ٤٠٦، وقال: صحيح الإسناد ولم يخرجاه، ووافقه الذهبي. والطبراني في \"المعجم الكبير\" ٩/ ٢٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٣. كلهم بأطول مما هنا.\n(٣) في الأصل و(ح): حرها.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٢٥ كاملًا.\nوالبغوي في \"معالم التنزيل\" ٥/ ٢٤١ والخازن في \"لباب التأويل\" ٣/ ١٩٢ كلاهما إلى قوله: ولشاهد الزور.\n(٥) \"معالم التنزيل\" للبغوي ٥/ ٢٤١.\n(٦) لم أجده عن وهب، وهو مروي عن ابن مسعود، رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٣.","vol":"17","page":409},{"text":"تسمى النهيم (١)، كلما خبت جهنم فتح الله تعالى (٢) تلك البئر فسعر بها جهنم (٣).\nوقال الضحاك: خسرانًا (٤).\nوقيل: عذابًا (٥).\nوقيل: إثمًا. وقيل: كفرًا (٦).\n_________\n(١) في غير الأصل: البهيم.\n(٢) في (ح): عليه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٤١ وفيه: بئر تسمى الهيم، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٢٥ وفيه: البهيم، كنسختي (ب) و(ح).\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٤٢.\nوروى مثله الطبري في \"جامع البيان\" ١٦/ ١٠٠ عن ابن عباس رضي عنهما.\n(٥) \"معالم التنزيل\" للبغوي ٥/ ٢٤٢، \"لباب التأويل\" للخازن ٣/ ١٩٢.\n(٦) لم أجده والذي قبله.","vol":"17","page":410},{"text":"<span data-type=\"title\" id=toc-2691>٦٠ </span>- ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ شَيْئًا﴾.\n\n<span data-type=\"title\" id=toc-2692>٦١ </span>- ﴿جَنَّاتِ عَدْنٍ الَّتِي وَعَدَ الرَّحْمَنُ عِبَادَهُ بِالْغَيْبِ﴾\nولم يروها ﴿إِنَّهُ كَانَ وَعْدُهُ مَأْتِيًّا﴾ يعني: آتيًا (١).\nقال الأعشى (٢):\nوَساعيتُ مَعْصِيًا إليها وشاتُها (٣).\nأي: عاصيًا.\n\n<span data-type=\"title\" id=toc-2693>٦٢ </span>- قوله -﷿-: ﴿لَا يَسْمَعُونَ فِيهَا﴾\nفي الجنة ﴿لَغْوًا﴾ باطلًا وفحشًا وفضولًا من الكلام (٤).\nوقال مقاتل: يمينًا كاذبة (٥).\n﴿إِلَّا سَلَامًا﴾ استثناء من غير جنسه (٦)، يعني: بل يسمعون فيها سلامًا، أي: قولًا يسلمون منه.\n_________\n(١) أي هو مفعول بمعنى فاعل، انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٤) \"بهجة الأريب\" للمارديني (ص ١٤٨) وقيل: مفعول على بابه، وكل ما وصل إليك، فقد وصلت إليه، انظر: \"معاني القرآن\" للنحاس ٤/ ٣٤٢.\n(٢) في (ب): الأعمش.\n(٣) هذا شطر أوله: ومثلك خود بادن قد طلبتها. وهو في \"ديوانه\" (ص ١٣٣).\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٢٦. \"تفسير غريب القرآن\" لليزيدي (ص ٢٤٠)، \"العمدة في غريب القرآن\" لمكي (ص ١٩٦).\n(٥) \"تفسير مقاتل\" ٢/ ٦٣٣ ولفظه: يعني الحلف إذا شربوا الخمر.\n(٦) وهو ما يسمى: بالاستثناء المنقطع، انظر: \"معجم علوم اللغة العربية\" للأشقر (ص ٢٨) \"جامع البيان\" للطبري ١٦/ ١٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٢٦.","vol":"17","page":411},{"text":"وقال المفسرون: يعني: تسليم بعضهم على بعض، وتسليم الملائكة عليهم (١).\n﴿وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا﴾ يعني: مقدار طرفي النهار.\n[١٨٢٤] أخبرنا أبو الحسين بن محمد بن أحمد بن جعفر الطيب (٢) بقراءتي عليه، قال: أخبرنا أبو الحسن علي بن محمد بن سختويه (٣)، قال: حدثنا موسى بن هارون (٤)، قال: حدثنا بشر بن معاذ الضرير (٥)، قال: حدثنا عامر بن يساف (٦)،\n_________\n(١) نسبه لمقاتل القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٢٦، والذي في \"تفسيره\" ٢/ ٦٣٣: يعني: سلام الملائكة عليهم. وانظر: \"معالم التنزيل\" للبغوي ٥/ ٢٤٣، \"لباب التأويل\" للخازن ٣/ ١٩٢.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم يتبين لي من هو.\n(٥) بشر بن معاذ العقدي، أبو سهل البصري، الضرير، روى عن: عامر بن يساف، وعنه: الترمذي، والنسائي، وابن ماجه وأخرجوا حديثه، وزكريا بن يحيى الساجي. قال أبو حاتم: صالح الحديث صدوق، وقال مسلمة، والنسائي: بصري صالح. وذكره ابن حبان في \"الثقات\"، وقال ابن حجر: صدوق مات قرابة (٢٤٥ هـ).\n\"تهذيب الكمال\" للمزي ١/ ٣٥٧ \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٦٨، \"الثقات\" لابن حبان ٨/ ١٤٤، \"تقريب التهذيب\" لابن حجر (ص ١٧١).\n(٦) تحرفت في (ح) إلى: يسار، وهو: عامر بن يساف، ويقال: ابن عبد الله بن يساف، اليشكري أبو محمد اليمامي، قال ابن عدي: منكر الحديث، عن الثقات، ثم قال: ومع ضعفه يكتب حديثه. وقال أبو حاتم: صالح، وقال أبو =","vol":"17","page":412},{"text":"عن يحيى بن أبي (١) كثير (٢) قال: كانت العرب في زمانها، من وجد غداءً مع عشاء فذلك هو (٣) الناعم، فأنزل الله تعالى: ﴿وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا﴾ قدر ما بين غدائهم وعشائهم (٤).\n[١٨٢٥] أخبرنا محمد بن أحمد بن جعفر (٥) قال: حدثنا علي بن\n_________\n= داود: ليس به بأس رجل صالح.\nواختلف فيه قول يحيى بن معين، فقال ابن البرقي عنه: ثقة، وقال الدوري عنه: ليس بشيء وذكره ابن حبَّان في الثقات، وقال الذهبي: له مناكير.\n\"معرفة الثقات\" للعجلي ٢/ ١٥، \"ميزان الاعتدال\" للذهبي ٢/ ٣٦١ \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٢٩ \"تعجيل المنفعة\" لابن حجر ١/ ٢٠٦ \"الثقات\" لابن حبان ٨/ ٥٠١، \"مختصر الكامل\" للمقريزي (ص ٥٣٠)، \"ديوان الضعفاء والمتروكين\" للذهبي (ص ٢٠٥).\n(١) سقطت من (ح).\n(٢) أبو نصر اليمامي، ثقة، ثبت، لكنه يدلس ويرسل.\n(٣) ساقطة من الأصل.\n(٤) [١٨٢٤] الحكم على الإسناد:\nضعيف، لأجل شيخ المصنف، وشيخه، لم أجد ترجمتهما، وموسى لم يتبين لي من هو، وعامر بن يساف، ضعيف.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ١٠٢.\nلكنه قال: حدثني ابن حرب قال: ثنا موسى بن إسماعيل قال: ثنا عامر بن يساف عن يحيى فذكره.\nفلعل موسى بن إسماعيل تابع بشر بن معاذ، أو يكون هناك سقط في المطبوعة، والله أعلم.\nورواه ابن المنذر، كما في \"الدر المنثور\" للسيوطي ٤/ ٥٠١.\n(٥) لم أجده.","vol":"17","page":413},{"text":"محمَّد بن سختويه (١)، قال: حدثنا موسى بن هارون (٢)، قال: حدثنا داود بن رُشيد (٣)، قال: حدثنا الوليد بن مسلم (٤)، قال: سألت زهير ابن محمَّد (٥)، عن قول الله تعالى: ﴿وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا﴾؛ قال: ليس في الجنة ليل، إنما (٦) هم في نور أبدًا، ولهم مقدار الليل بإرخاء الحجاب ومقدار النهار برفع الحجاب (٧) (٨).\n_________\n(١) لم أجده.\n(٢) لم يتبين لي من هو.\n(٣) أبو الفضل الخوارزمي، ثقة.\n(٤) أبو العباس الدمشقي، ثقة، لكنه كثير التدليس والتسوية.\n(٥) أبو المنذر الخراساني الخرقي، ثقة إلا إن رواية أهل الشام عنه غير مستقيمة فضعف بسببها.\n(٦) في غير الأصل: إنما هم.\n(٧) في غير الأصل: الحجب، في الموضعين.\n(٨) [١٨٢٥] الحكم على الإسناد:\nضعيف.\nفيه من لم أجد ترجمته، ورواية الشاميين عن زهير ضعيفة وهذِه منها فالوليد بن مسلم شامي، وهو كثير الإرسال.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ١٠٢.\nوابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٣.","vol":"17","page":414},{"text":"<span data-type=\"title\" id=toc-2694>٦٣ </span>- قوله -﷿-: ﴿تِلْكَ الْجَنَّةُ الَّتِي نُورِثُ مِنْ عِبَادِنَا مَنْ كَانَ تَقِيًّا﴾\nقرأ يعقوب (نورّث) بالتشديد (١) والاختيار التخفيف؛ لقوله ﴿ثُمَّ أَوْرَثْنَا﴾ (٢) ﴿مَنْ كَانَ تَقِيًّا﴾.\n\n<span data-type=\"title\" id=toc-2695>٦٤ </span>- قوله -﷿- ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ﴾\n[١٨٢٦] أخبرنا عبد الله بن حامد (٣) وشعيب بن محمَّد (٤)، قالا: حدثنا مكي بن عبدان (٥) قال: أخبرنا أبو الأزهر (٦) قال: حدثنا روح بن عبادة (٧) قال: حدثنا عمر بن ذر (٨)، عن أبيه (٩)، عن سعيد بن جبير (١٠)، عن ابن عباس - ﵄ - قال: قال رسول الله -ﷺ-:\n_________\n(١) قراءة يعقوب هذِه من رواية رويس عنه.\nانظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٨، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٤) \"التذكرة\" لابن غلبون ٢/ ٤٢٦. ونسبها ابن الجوزي في \"زاد المسير\" ٥/ ١٧٣ لأبي عبد الرحمن السلمي، والحسن والشعبي وقتادة وابن أبي عبلة.\n(٢) فاطر: ٣٢.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) مستور من أهل النواحي.\n(٥) ثقة متقن.\n(٦) أحمد بن الأزهر، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٧) ثقة، فاضل، له تصانيف.\n(٨) أبو ذر الكوفي، ثقة، رُمي بالإرجاء.\n(٩) ذر بن عبد الله بن زرارة المرهبي الهمداني، أبو عمر الكوفي، ثقة، عابد، رُمي بالإرجاء.\n(١٠) ثقة، ثبت، فقيه.","vol":"17","page":415},{"text":"\"يا جبريل ما منعك (١) أن تزورنا أكثر مما تزورنا\"، فأنزل الله ﷿: ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ﴾ الآية (٢).\nوقال مجاهد: أبطأت الرسالة (٣) على رسول الله -ﷺ-، ثم أتاه جبريل ﵇، فقال: ما حبسك؟ قال: وكيف نأتيكم، وأنتم لا تقصون أظفاركم، ولا تأخذون شواربكم، ولا تستاكون؟ !\nفأنزل الله تعالى: ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ﴾ الآية (٤).\nوقال عكرمة والضحاك وقتادة ومقاتل والكلبي: احتبس جبريل عن النبي -ﷺ- حين سأله قومه عن قصة أصحاب الكهف وذي القرنين والروح، فلم يدر ما يجيبهم، ورجا أن يأتيه جبريل ﵇ بجواب ما سألوه، فأبطأ عليه.\nقال عكرمة: أربعين يومًا.\n_________\n(١) في غير الأصل: ما يمنعك.\n(٢) [١٨٢٦] الحكم على الإسناد:\nفيه شيخا المصنف، الأول لم يذكر بجرح أو تعديل، والآخر مستور، لكن الحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه البخاري كتاب التفسير، باب: ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ﴾ (٤٧٣١)، كتاب بدء الخلق، باب: ذكر الملائكة (٣٢١٨).\n(٣) في غير الأصل: الرسل.\n(٤) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٤، وفيه زيادة: ولا تنقون براجمكم.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٢٨، والواحدي في \"أسباب النزول\" (ص ٣٠٩).","vol":"17","page":416},{"text":"وقال مجاهد: اثنتي عشرة ليلة.\nوقيل خمسة عشر يومًا (١) فشق على رسول الله -ﷺ- مشقة شديدة، وقال المشركون: ودعه ربه وقلاه، فلما نزل جبريل ﵇ (قال له رسول الله -ﷺ-: \"أبطأت على حتى ساء ظني، واشتقت إليك. فقال له جبريل ﵇) (٢) إني كنت أشوق إليك، ولكني عبد مأمور إذا بعثت نزلت وإذا حبست احتبست\"، فأنزل الله تعالى ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ﴾ وأنزل ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ (٣) (٤).\nوقيل: هذا إخبار عن أهل الجنة، أنهم يقولون عند دخولهم: وما نتنزل هذِه الجنان (٥) إلا بأمر الله (٦).\n_________\n(١) من (ب).\n(٢) ما بين القوسين ساقط من (ح).\n(٣) الضحى: ١ - ٣.\n(٤) رواه عن عكرمة: ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٤.\nوعن الضحاك وقتادة: الطبري في \"جامع البيان\" ١٦/ ٧٨.\nوذكره مقاتل في \"تفسيره\" ٢/ ٦٣٣.\nكلهم بألفاظ مختلفة وبأقصر من هنا.\nوذكره عنهم جميعًا: البغوي في \"معالم التنزيل\" ٥/ ٢٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٢٨، وعزاه للثعلبي والواحدي والقشيري. والواحدي في \"أسباب النزول\" (ص ٣٠٩).\nوانظر: \"زاد المسير\" لابن الجوزي ٥/ ١٧٣، \"لباب التأويل\" للخازن ٣/ ١٩٣.\n(٥) في (ح) تصحفت إلى: الأخبار.\n(٦) \"زاد المسير\" لابن الجوزي ٥/ ١٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٢٩.","vol":"17","page":417},{"text":"﴿لَهُ مَا بَيْنَ أَيْدِينَا﴾ بين الدنيا، ﴿وَمَا خَلْفَنَا﴾.\n(قال مقاتل) (١): ﴿لَهُ مَا بَيْنَ أَيْدِينَا﴾ من أمر الآخرة، ﴿وَمَا خَلْفَنَا﴾ من أمر الدنيا (٢).\n﴿وَمَا بَيْنَ ذَلِكَ﴾ يعني: بين النفختين، وبينهما أربعون سنة.\nوقيل: له كان ابتداء خلقنا، وله كان منتهى آجالنا، وله كل مدة حياتنا (٣).\nويقال: ﴿مَا بَيْنَ أَيْدِينَا﴾ أي: ما بقي (من الدنيا و﴿خَلْفَنَا﴾ ما مضى منها، ﴿وَمَا بَيْنَ ذَلِكَ﴾ أي: مدة حياتنا. ويقال: ما بين) (٤) أيدينا من الثواب والعقاب، وأمور الآخرة وخلفنا ما مضى من أعمالنا في الدنيا، وما بين ذلك أي ما يكون منا إلى يوم القيامة.\nوقيل (٥): ﴿لَهُ مَا بَيْنَ أَيْدِينَا﴾ قبل أن يخلقنا ﴿وَمَا خَلْفَنَا﴾ بعد أن يميتنا ﴿وَمَا بَيْنَ ذَلِكَ﴾ ما هو (٦) فيه من الحياة.\nويقال: ﴿لَهُ مَا بَيْنَ أَيْدِينَا﴾ أي: الأرض إذا أردنا النزول إليها، ﴿وَمَا خَلْفَنَا﴾ أي: السماء إذا نزلنا منها ﴿وَمَا بَيْنَ ذَلِكَ﴾ يعني:\n_________\n(١) سقطت من (ح).\n(٢) \"تفسير مقاتل\" ٢/ ٦٣٣.\n(٣) في (ب): وله كان ما بين ذلك أي: مدة حياتنا، وفي (ح): وله كان مدة حياتنا.\n(٤) زيادة من (ح).\n(٥) في غير الأصل: ويقال.\n(٦) في (ب): ما نحن.","vol":"17","page":418},{"text":"بين (١) السماء والأرض.\nيريد أن كل ذلك لله تعالى فلا يقدر أحد (٢) على فعل (٣) إلا بأمره (٤).\n﴿وَمَا كَانَ رَبُّكَ نَسِيًّا﴾ أي: ناسيًا، إذا شاء أن يرسل إليك أرسل.\n\n<span data-type=\"title\" id=toc-2696>٦٥ </span>- قوله -﷿ -: ﴿رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ﴾\n(أي: واصبر) (٥) على عبادته ﴿هَلْ تَعْلَمُ لَهُ سَمِيًّا﴾.\nقال ابن عباس، - ﵄ -: مثلًا (٦).\nوقال سعيد بن جبير: عدلًا (٧).\n_________\n(١) من (ب).\n(٢) من (ب).\n(٣) ساقطة من الأصل.\n(٤) ذكر هذِه الأقوال وغيرها: البغوي في \"معالم التنزيل\" ٥/ ٢٤٤ والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٢٩.\nوذكر الطبري في ذلك بعض الروايات، انظر: \"جامع البيان\" ١٦/ ١٠٥.\nوانظر: \"زاد المسير\" لابن الجوزي ٥/ ١٧٤.\n(٥) من (ب).\n(٦) رواه الطبري في \"جامع البيان\" ١٦/ ١٠٦. وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٤.\nوهو قول مجاهد وقتادة وسعيد بن جبير، كما في \"زاد المسير\" لابن الجوزي ٥/ ١٧٥.\n(٧) نسبه ابن الجوزي لسعيد، إلا أنه قال: مثلًا وشبهًا، فهو بمعنى العدل.\nونسبه القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٣٠ لسعيد بن المسيب.","vol":"17","page":419},{"text":"وقال الكلبي: هل تعلم أحدًا يسمى الله -﷿ - غيره (١).\n\n<span data-type=\"title\" id=toc-2697>٦٦ </span>- قوله -﷿ -: ﴿وَيَقُولُ الْإِنْسَانُ﴾\nيعني: أبي بن خلف الجمحي (٢) ﴿أَإِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ﴾ يعني: من القبور (٣) ﴿حَيًّا﴾ استهزاءً وتكذيبًا منه بالبعث.\n\n<span data-type=\"title\" id=toc-2698>٦٧ </span>- قال الله تعالى: ﴿أَوَلَا يَذْكُرُ﴾\nأي: يتذكر ويتفكر، والأصل: يتذكر.\nوقرأ ابن عامر ونافع وعاصم ويعقوب ﴿يَذْكُرُ﴾ بالتخفيف (٤)،\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٣٠.\nوهو منسوب أيضًا لابن عباس - ﵁ -، كما في \"الدر المنثور\" للسيوطي ٤/ ٥٠٣، \"زاد المسير\" لابن الجوزي ٥/ ١٧٥ لكنه قال: ليس أحد يسمى الرحمن سواه.\nوقال النحاس عنه: هذا أجل إسناد علمته روي في هذا الحرف، وهو قول صحيح، لا يقال الرحمن إلا لله، وقد يقال لغير الله: رحيم. \"معاني القرآن\" ٤/ ٣٤٥.\nوهو قول مقاتل في \"تفسيره\" ٢/ ٦٣٤.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ٣٠٩)، ونسبه للكلبي.\nوذكره البغوي في \"معالم التنزيل\" ٥/ ٢٤٥، والخازن في \"لباب التأويل\" ٣/ ١٩٣ والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٣١.\nقيل إنها نزلت في العاص بن وائل، رواه ابن المنذر عن ابن جريج، كما في \"الدر المنثور\" للسيوطي ٤/ ٥٠٣ وقيل: نزلت في الوليد بن المغيرة وأصحابه، نسبه القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٣١ للمهدوي وقال: وهو قول ابن عباس - ﵄ -.\n(٣) في غير الأصل: القبر.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٤١٠)، \"التذكرة\" لابن غلبون ٢/ ٤٢٦ \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٤).","vol":"17","page":420},{"text":"والاختيار التشديد، لقوله تعالى: ﴿إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ﴾ (١) (٢) يدل عليه قراءة أُبيّ: (يتذكر) (٣).\n﴿الْإِنْسَانَ﴾ يعني: أبي بن خلف ﴿أَنَّا خَلَقْنَاهُ مِنْ قَبْلُ وَلَمْ يَكُ شَيْئًا﴾. ثم أقسم -﷿ - بنفسه، فقال:\n\n<span data-type=\"title\" id=toc-2699>٦٨ </span>- ﴿فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ﴾\nلنجمعنهم في المعاد، يعني: المشركين المنكرين للبعث ﴿وَالشَّيَاطِينَ﴾ مع الشياطين.\nيعني: قرناءهم الذين أضلوهم، يقرن كل كافر مع شيطان في سلسلة (٤).\n﴿ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ﴾ يعني: في جهنم ﴿جِثِيًّا﴾. قال ابن عباس - ﵄ -: جماعات جماعات (٥). وقال مقاتل: جميعًا (٦)، وهو\n_________\n(١) الزمر: ٩.\n(٢) في غير الأصل: وأخواتها يدل عليه.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ٨٨) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٣١، \"زاد المسير\" لابن الجوزي ٥/ ١٧٦ ونسبها أيضًا لأبي المتوكل الناجي.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٣٢. \"زاد المسير\" لابن الجوزي، ٥/ ١٧٦، \"الكشاف\" للزمخشري ٢/ ٤١٨.\n(٥) \"معالم التنزيل\" للبغوي ٥/ ٢٤٥، \"زاد المسير\" لابن الجوزي ٥/ ١٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٣٣.\n(٦) \"تفسير مقاتل\" ٢/ ٦٣٤، وفي \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣١ جمعًا جمعًا.","vol":"17","page":421},{"text":"على هذا القول، جمع جثوة (١).\nوقال الحسن والضحاك: جاثية على الركب (٢).\nوهو على هذا التأويل: جمع جاث.\nقال الكُميتُ:\nهُمُ تَركوا سَراتَهُمُ جِثيّا ... وهُمْ دونَ السراةِ مُغَرْبلينا (٣)\n\n<span data-type=\"title\" id=toc-2700>٦٩ </span>- وقوله -﷿-: ﴿ثُمَّ لَنَنْزِعَنَّ مِنْ كُلِّ شِيعَةٍ﴾\nأي: لنخرجن من كل أمة وأهل دين ﴿أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمَنِ عِتِيًّا﴾ عتوًا.\nقال ابن عباس: يعني: جرأة (٤).\n_________\n(١) قال القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٣٣: وهو على هذا التأويل: جمع جَثوة وجُثوة، وجِثوة ثلاث لغات، وهي الحجارة المجموعة، والتراب المجموع، فأهل الخمر على حدة، وأهل الزنى على حدة، وهكذا.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ٢٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٣٣، ونسبه ابن الجوزي في \"زاد المسير\" ٥/ ١٧٦ للحسن ومجاهد، وهو قول أبي عبيدة في \"مجاز القرآن\" ٢/ ٩ وابن قتيبة في \"تفسير غريب القرآن\" (٢٧٥) والزجاج في \"معاني القرآن\" ٣/ ٣٣٨، ومكي في \"مشكل إعراب القرآن\" (١٤٨)، والمارديني في \"بهجة الأريب\" (١٤٨)، والنيسابوري في \"إيجاز البيان\" ٢/ ٢٥.\nوانظر: \"لسان العرب\" ١٤/ ١٣١.\n(٣) البيت في \"ديوانه\" (ص ٤٥٨)، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٣٣ وفيه: مقرنينا.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٤٥، \"لباب التأويل\" للخازن ٣/ ١٩٣.","vol":"17","page":422},{"text":"قال مجاهد: فجورًا وكذبًا (١).\nوقال مقاتل: علوًا. وقيل: غلوًا في الكفر (٢). وقيل: كفرًا (٣).\nوقال الكلبي: قائدهم ورأسهم في الشر (٤).\n[١٨٢٧] أخبرنا عبد الله بن حامد (٥)، قال: حدثنا محمَّد بن يعقوب (٦)، حدثنا الحسن بن علي (٧)، حدثنا أبو أسامة (٨)، عن سفيان (٩)، عن علي بن الأقمر (١٠)،\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٤٥، وفيه: فجورًا، دون وكذبا.\nوكذا ذكره الخازن في \"لباب التأويل\" ٣/ ١٩٣ بلا نسبة.\n(٢) \"تفسير مقاتل\" ٢/ ٦٣٤ والذي فيه: غواء في الكفر.\nوكذا في نسخة أخرى \"لتفسيره\" ٢/ ٦٣٤.\n(٣) هذا مروي عن مجاهد، كما في \"الدر المنثور\" للسيوطي ٤/ ٥٠٤.\n(٤) نسبه له البغوي في \"معالم التنزيل\" ٥/ ٢٤٥، وذكره الخازن في \"لباب التأويل\" ٣/ ١٩٣ بلا نسبة.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) أبو العباس الأصم، ثقة.\n(٧) أبو محمد الكوفي، صدوق.\n(٨) حماد بن أسامة، ثقة، ثبت، ربما دلس، وكان بأخره يحدث من كتب غيره.\n(٩) الثوري، ثقة، حافظ، فقيه وكان ربما دلس.\n(١٠) علي بن الأقمر بن عمرو بن الحارث، الهمداني، الوادعي، أبو الوازع الكوفي، قيل روى عن: عبد الله بن عمر بن الخطاب، وروى عن: معاوية بن أبي سفيان، شريح القاضي، وعكرمة مولى ابن عباس، ومصعب بن سعد بن أبي وقاص، وأبي الأحوص الجشمي. وعنه: سفيان الثوري، وشريك بن عبد الله، وشعبة، والأعمش. أخرج حديثه الجماعة، قال ابن حجر: كوفي ثقة من الرابعة. =","vol":"17","page":423},{"text":"عن أبي الأحوص (١) قال:\nيبدأ بالأكابر فالأكابر جرمًا (٢)\n\n<span data-type=\"title\" id=toc-2701>٧٠ </span>- ﴿ثُمَّ لَنَحْنُ أَعْلَمُ بِالَّذِينَ هُمْ أَوْلَى بِهَا صِلِيًّا (٧٠)﴾\nأي: أحق بدخول النار، يقال: صلي يصلَى صِليا، مثل: لقي يلقى لقيا، وصلى يصلِي صُليا مثل: مضى يمضي مضيًا (٣).\n\n<span data-type=\"title\" id=toc-2702>٧١ </span>- قوله تعالى: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾\nقيل: فيه إضمار، مجازه: والله إن (٤) منكم، يعني: ما منكم من (٥) أحد إلا واردها، يعني: النار ﴿كَانَ عَلَى رَبِّكَ حَتْمًا مَقْضِيًّا﴾ واختلف الناس في معنى الورود حسب اختلافهم في الوعيد.\nفأما الوعيدية (٦) فإنهم قالوا: من دخلها لم يخرج منها.\n_________\n= \"تهذيب الكمال\" للمزي ٥/ ٢٢٣، \"تقريب التهذيب\" لابن حجر (ص ٦٩٠)، \"معرفة الثقات\" للعجلي ٢/ ١٥٢.\n(١) عوف بن مالك بن نضلة، الجشمي، أبو الأحوص الكوفي، مشهور بكنيته، ثقة.\n(٢) [١٨٢٧] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وسائر رجاله ثقات سوى الحسن بن علي فصدوق.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ١٠٧ من طريق سفيان به.\n(٣) انظر: \"لسان العرب\" لابن منظور ١٤/ ٤٦٧ (صلى)، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٣٠٠ (صلى).\n(٤) سقطت من (ب)، وفي (ح) والله أعلم إن منكم.\n(٥) سقطت من (ب).\n(٦) الوعيدية: هم الذين قالوا: إذا أوعد الله بعض عبيده وعيدًا، فلا يجوز أن لا =","vol":"17","page":424},{"text":"وقالت المرجئة (١): لا يدخلها مؤمن، واتفقوا على أن الورود هو الحضور والمرور.\nوأما أهل السنة فإنهم قالوا: يجوز أن يعاقب الله تعالى العصاة من المؤمنين بالنار، ثم يخرجهم منها، وقالوا: معنى الورود الدخول (٢)،\n_________\n= يعذبهم ويخلف وعيده. انظر: \"شرح العقيدة الطحاوية\" لابن أبي العز ٢/ ٧٩٣. ومن الوعيدية: الخوارج والمعتزلة. انظر: المرجع السابق ٢/ ٥٢٤.\n(١) المرجئة: هم الذين يقولون: لا يضر مع الإيمان ذنب، كما لا ينفع مع الكفر طاعة. \"شرح العقيدة الطحاوية\" لابن أبي العز ٢/ ٤٣٤.\n(٢) في المراجع التي رجعت إليها في الخلاف في معنى الورود في الآية وجدت أن الخلاف واقع بين أهل السنة أنفسهم، والخلاف هنا في معنى الورود، وليس في الخلود في النار لمن دخلها من عدمه كما أشار المصنف ﵀.\nوقد اختلف أولًا في الخطاب في الآية لمن على قولين:\nالأول: أن الخطاب للكفار وعليه قراءة ابن عباس - ﵄ - (وإن منهم) وهي قراءة عكرمة أيضًا، وعلى هذِه القراءة، فالكفار هم الذين يدخلون النار، والورود هنا بمعنى الدخول وهذا القول مروي عن ابن عباس - ﵄ -، وعن عكرمة ﵀. الثاني: أن الخطاب عام في المؤمنين والكافرين.\nوعليه فاختلفوا في معنى الورود هنا على عدة أقوال هي:\n١ - أن الورود بمعنى الدخول، كما ذكر المصنف، وأن المؤمنين تكون عليهم بردًا وسلامًا. وهو قول ابن عباس، وابن مسعود، وجابر بن عبد الله - ﵁ -، وقال البغوي: وهو قول الأكثرين. ورجحه البغوي والقرطبي والشنقيطي.\nواستدلوا بأدلة كثيرة، ذكر المصنف منها جملة.\n٢ - أن الورود بمعنى المرور على الصراط، وهو مروي أيضًا عن ابن عباس، وابن مسعود وقتادة وكعب الأحبار والسدي، ورجحه الطبري، وابن أبي العز شارح \"الطحاوية\" ومال إليه الشوكاني واستدلوا بالحديث الذي فيه ذكر الصراط، وفيه: \"ثم يستجيز الناس، فناج مسلم ومجدوح به ثم ناج، ومحتبس به منكوس =","vol":"17","page":425},{"text":"واحتجوا بقوله تعالى، إخبارًا (١) عن فرعون: ﴿يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النَّارَ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ (٩٨)﴾ (٢) وقال في الأصنام وعبدتها: ﴿إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ (٩٨) لَوْ كَانَ هَؤُلَاءِ آلِهَةً مَا وَرَدُوهَا﴾ (٣) فلو لم يكن\n_________\n= فيها\" الحديث رواه ابن ماجه كتاب الزهد، باب ذكر البعث (٤٢٨٠)، وأحمد ٣/ ١١ (١١٥٨١)، والحاكم ٤/ ٦٢٨ وحديث أبي سعيد مرفوعًا \"فمن الناس من يمر مثل الريح ومنهم من يرم مثل الفرس، ومنهم من يسعى سعيًا، ومنهم من يمشي مشيًا .. \" الحديث. رواه النسائي ٦/ ٤٠٦ (١١٣٢٧/ ١)، وأحمد في \"المسند\" ٣/ ٢٦ (١١٢٠٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٤٨، والحاكم في \"المستدرك\" ٤/ ٣٢٧.\n٣ - أن الورود بمعنى الإشراف والاطلاع والقرب، وهو قول عبيد بن عمير ﵀.\n٤ - أن ورود المؤمن إليها ما يصيبه من الحمى في الدنيا، وهو مروي عن مجاهد، قال: الحمى حظ كل مؤمن من النار، ثم قرأ ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ [مريم: ٧١].\n٥ - أن الورود النظر إليها في القبر، حكاه القرطبي.\n٦ - أن الورود للمؤمن بمعنى المرور، وللكفار بمعنى الدخول، ذكره الطبري وهذا راجع للقولين الأولين. انظر: عن هذِه الأقوال وأدلتها. \"جامع البيان\" للطبري ١٦/ ١٠٨ - ١٠٩، \"شرح العقيدة الطحاوية\" لابن أبي العز ٥/ ٢٤٦ - ٢٤٩، \"زاد المسير\" لابن الجوزي ٥/ ١٧٧ - ١٧٨ \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٤٨ - ٤٩، \"فتح القدير\" للشوكاني ٣/ ٣٤٤، \"أضواء البيان\" للشنقيطي ٤/ ٣٤٨ - ٣٥٢.\n(١) في غير الأصل: حكاية.\n(٢) هود: ٩٨.\n(٣) الأنبياء: ٩٨ - ٩٩.","vol":"17","page":426},{"text":"الورود في هذِه الآيات بمعنى الدخول لوجب أن تدخل الأصنام وعبدتها، وفرعون وقومه الجنة؛ لأن من مر على النار فلا بد له من الجنة، لأنه ليس بعد الدنيا دار إلا الجنة والنار.\nوالذي يدل على أن الورود هو الدخول قوله في سياق الآية: ﴿ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا﴾ والنجاة لا تكون إلا مما دخلت فيه، وأنت ملقى فيه، قال الله تعالى: ﴿وَنَجَّيْنَاهُ مِنَ الْغَمِّ وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ﴾ (١) (٢) واللغة تشهد لهذا القول (٣)، تقول العرب: ورد كتاب فلان، ووردتُ بلد كذا، لا يريدون جزت عليه (٤) وإنما يريدون دخلته (٥).\nودليلنا أيضًا من السنة:\n[١٨٢٨] ما أخبرنا أبو محمَّد عبد الله بن حامد (٦) الفقيه قال: أخبرنا أحمد بن عبد الله المزني (٧)، قال: حدثنا محمَّد بن نصر بن منصور الصائغ (٨) الشيخ الصالح قال:\n_________\n(١) من قوله: لا تكون، حتى قوله: ننجي: ساقط من (ب).\n(٢) الأنبياء: ٨٨.\n(٣) سقطت من (ب).\n(٤) في غير الأصل: عليها.\n(٥) في غير الأصل: دخلتها.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) الباز الأبيض، شيخ جليل قدوة حافظ.\n(٨) محمَّد بن نصر بن منصور بن عبد الرحمن بن هشام، أبو جعفر الصائغ المقرئ البغدادي روى عن: إسماعيل بن أويس، وأبي مصعب الزهري، وإبراهيم بن حمزة الزبيري. وعنه: الطبراني، وأحمد بن عثمان الأبهري، وأبو الحسين =","vol":"17","page":427},{"text":"حدثنا سليمان بن حرب (١) قال: حدثنا (٢): أبو صالح غالب بن سليمان (٣)، عن كثير بن زياد البُرساني (٤)، عن أبي سمية (٥) قال:\n_________\n= المنادي، وابن قانع. قال الدارقطني: هو صدوق فاضل ناسك.\nوقال ابن المنادي: كُتب عنه على ستر وثقة، وكان يقرئ الناس القرآن. توفي سنة (٢٩٧ هـ).\n\"تاريخ بغداد\" للخطيب ٣/ ٣١٨، \"تاريخ الإِسلام\" للذهبي (٢٢/ ٢٩٩).\n(١) سليمان بن حرب بن بجيل الأزدي الواشحي، أبو أيوب البصري، ثقه، إمام.\n(٢) في غير الأصل: قال حدثنا أبو صالح.\n(٣) غالب بن سليمان العتكي، الجهضمي، أبو صالح، وقيل: أبو سملة الخرساني البصري، روى عن: إبراهيم بن أبي حرة الجزري، والضحاك بن مزاحم، وكثير ابن زياد ويحيى بن عقبة. وعنه: جرير بن حازم، وحماد بن زيد، وسليمان بن حرب، وعبد الوارث بن سعيد.\nأخرج حديثه: أبو داود في المراسيل، وابن ماجه في التفسير. قال أبو حاتم: ثقة وقال أيضًا: أثنى عليه سليمان بن حرب خيرًا وقال الطبري: ثقة.\n\"الجرح والتعديل\" لا بن أبي حاتم ٧/ ٤٨ \"تهذيب الكمال\" للمزي ٦/ ٦، \"تقريب التهذيب\" لابن حجر (ص ٧٧٥).\n(٤) الأزدي البصري، ثقة.\n(٥) أبو سمية لم يرو إلا عن جابر الحديث الذي ذكره المصنف ولم يرو عنه إلا كثير ابن زياد.\nذكره ابن حبان في الثقات، وقال ابن حجر: مقبول. وقال الذهبي: مجهول، وذكره أبو حاتم، ولم يذكر فيه جرحًا ولا تعديلًا. أخرج حديثه ابن ماجه في التفسير.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٨٨، \"ميزان الاعتدال\" للذهبي ٤/ ٥٣٤ \"الثقات\" لابن حبان ٥/ ٥٦٩، \"تهذيب الكمال\" للمزي ٨/ ٣٢٨، \"تقريب التهذيب\" لابن حجر (ص ١١٥٧).","vol":"17","page":428},{"text":"اختلفنا في الورود ها هنا بالبصرة (١)، فقال قوم: لا يدخلها مؤمن. وقال آخرون: يدخلونها جميعًا. فلقيت جابر بن عبد الله، - ﵄-، فسألته، فأهوى بأصبعيه إلى أذنيه وقال: صُمتا إن لم أكن سمعت النبي -ﷺ- يقول: \"في (٢) الورود الدخول، لا يبقى بر ولا فاجر إلا دخلها، فتكون على المؤمن بردًا وسلامًا، كما كانت على إبراهيم ﵇ حتى إن للنار أو لجهنم ضجيجًا من بردهم ﴿ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا (٧٢)﴾ \" (٣).\n_________\n(١) البصرة: بلدة في جنوب العراق تعتبر اليوم من أشهر مدنه، بناها المسلمون في عهد عمر - ﵁ - بأمره، وكان لها ذكر في التاريخ الإسلامي فقد خرج منها علماء كثيرون.\n\"معجم البلدان\" لياقوت ١/ ٤٣٠ - ٤٤٠.\n(٢) سقطت من غير الأصل.\n(٣) [١٨٢٨] الحكم على الإسناد:\nضعيف شيخ المصنف لم يذكر بجرح أو تعديل، وأبو سمية مجهول، كما قال الذهبي، وقد تفرد بالرواية عنه كثير بن زياد.\nالتخريج:\nرواه الإمام أحمد في \"المسند\" ٣/ ٣٢٨، ٣٢٩ (١٤٥٢٠).\nورواه الحاكم في \"المستدرك\" ٤/ ٣٦٠ من طريق سليمان بن حرب حدثنا غالب بن سليمان عن كثير بن زياد، عن منية الأزدية، عن عبد الرحمن بن شيبة قال: اختلفنا ها هنا في الورود .. فذكره وقال: صحيح الإسناد ولم يخرجاه.\nوها هنا إشكال: فكل الذين ترجموا لأبي سمية ذكروا أنه هو راوي الحديث وأن هذا الحديث هو الذي رواه عن جابر، ويبعد تكرار تلك القصة عن غيره.\nوكذلك ذكر السيوطي في \"الدر المنثور\" ٤/ ٥٠٥ أن الحاكم رواه من طريق أبي سمية. =","vol":"17","page":429},{"text":"[١٨٢٩] وأخبرنا شعيب بن محمد (١) وعبد الله بن حامد (٢)، قالا: أخبرنا مكي بن عبدان (٣)، قال: أخبرنا أحمد بن الأزهر (٤)، قال: حدثنا روح بن عبادة (٥)، قال: حدثنا ابن عيينة (٦)، عن عمرو بن دينار (٧)، أن نافع بن الأزرق (٨) مارى ابن عباس يقول ابن\n_________\n= والذي يظهر لي أنه وقع وهم في \"المستدرك\" إما من الحاكم ﵀ أو من أحد الرواه للحديث وقال ابن حجر في \"الكاف الشاف\" (ص ١٠٧): رواه أحمد، وابن أبي شيبة وعبد بن حميد وأخرجه أبو يعلى والنسائي في \"الكنى\" والبيهقي في \"الشعب\"، والحكيم في \"نوادر الأصول\" كلهم من طريق سليمان فذكر الإسناد ثم قال: وخالفهم كلهم الحاكم فرواه من طريق سليمان بهذا الإسناد فقال عن سمية -هكذا والذي في مطبوعة \"المستدرك\": منية- الأزدية، عن عبد الرحمن بن شيبة بدل أبي سمية عن جابر.\nلذا فالحديث مداره على سليمان بن حرب عن غالب، عن كثير، عن أبي سمية فهو ضعيف لجهالة أبي سمية، والله أعلم.\nوقد صححه الشنقيطي في \"أضواء البيان\" ٤/ ٣٥١، معتمدًا على ذكر ابن حبان لأبي سمية في الثقات فقال: الظاهر أن الإسناد المذكور، لا يقل عن درجة الحسن.\n(١) مستور من أهل النواحي.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ثقة متقن.\n(٤) صدوق، كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٥) ثقة، فاضل له تصانيف.\n(٦) ثقة حافظ، إلا أنه تغير حفظه بآخره وكان ربما دلس، وكان من أثبت الناس في عمرو بن دينار.\n(٧) ثقة ثبت.\n(٨) نافع بن الأزرق بن قيس الحنفي البكري الوائلي الحروري، أحد رؤوس الخوارج =","vol":"17","page":430},{"text":"عباس - ﵄ -: الورود الدخول. ويقول نافع: ليس الورود الدخول. فتلا ابن عباس - ﵄-: ﴿حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ﴾ أدخلها هؤلاء أم لا؟ ﴿فَأَوْرَدَهُمُ النَّارَ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ﴾ أدخلها هؤلاء أم لا؟ أما والله أنا وأنت فسنردها، وأنا أرجو أن يخرجني الله منها، وما أرى الله مخرجك منها بتكذيبك (١).\n[١٨٣٠] وبإسناده عن ابن عيينة (٢)، عن الزهري (٣)، عن سعيد بن\n_________\n= وهو رأس فرقة تنسب إليه تدعى الأزارقة، وكان مع علي - ﵁ - حتى جاء التحكيم فحاربه وخرج عليه، وكان يعترض الناس حتى النساء والصبيان، قال الذهبي: ذكره الجوزجاني في كتاب \"الضعفاء\". له أسئلة عن ابن عباس مجموعة في جزء مطبوع. وكان نافع جبارًا فتاكًا، قاتله المهلب بن أبي صفرة، وقتل يوم دولاب على مقربة من الأهواز سنة ٦٥ هـ.\n\"ميزان الاعتدال\" للذهبي ٤/ ٢٤١، \"لسان الميزان\" لابن حجر ٦/ ١٤٤، \"الكامل\" لابن الأثير ٤/ ١٥، \"الأعلام\" للزركلي ٧/ ٣٥١.\n(١) [١٨٢٩] الحكم على الإسناد:\nفيه شيخا المصنف أحدهما مستور والآخر لم يذكر بجرح أو تعديل، وعمرو بن دينار لم يصرح بسماعه لهذِه المحاورة بل ورد في \"تفسير القرآن\" لعبد الرزاق، \"جامع البيان\" للطبري، أنه قال: أخبرني من سمع ابن عباس، وعلى هذا فهو ضعيف لأجل الرجل الذي لم يُسم.\nالتخريج:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ١١ عن ابن عيينة به.\nورواه الطبري في \"جامع البيان\" ١٦/ ١٠٨ - ١٠٩ من طريق عبد الرزاق.\nوله شاهد رواه الطبري في \"جامع البيان\" ١٦/ ١٠٨ - ١٠٩ عن عطاء بن أبي رباح.\n(٢) ثقة، حافظ، إلا أنه تغير حفظه بأخره وكان ربما دلس.\n(٣) الفقيه الحافظ، متفق على جلالته وإتقانه.","vol":"17","page":431},{"text":"المسيب (١)، عن أبي هريرة - ﵁ - قال: قال رسول الله -ﷺ-: \"ما من مسلم يموت له ثلاثة إلا لم يلج النار إلا تحلة القسم\" ثم قرأ ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا مَقْضِيًّا﴾ (٢).\n[١٨٣١] وبإسناده عن روح (٣)، قال: حدثنا شعبة (٤) قال أخبرني إسماعيل السدي (٥)، عن مرة الهمداني (٦)، عن ابن مسعود - ﵁ -، في قوله: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ قال: يردونها ثمَّ يصدرون عنها بأعمالهم (٧).\n_________\n(١) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٢) [١٨٣٠] الحكم على الإسناد:\nصحيح.\nالتخريج:\nرواه البخاري كتاب الجنائز، باب: فضل من مات له ولد فاحتسب (١٢٥١)، ومسلم كتاب: البر والصلة والآداب، باب: فضل من يموت له ولد فيحتسبه (٢٦٣٢).\n(٣) روح بن عبادة، ثقة، فاضل، له تصانيف.\n(٤) ابن الحجاج، ثقه، حافظ، متقن.\n(٥) السدي الكبير، صدوق يهم، ورُمي بالتشيع.\n(٦) مرة بن شراحيل الهمداني، البكيلي، أبو إسماعيل الكوفي، ثقة.\n(٧) [١٨٣١] الحكم على الإسناد:\nصحيح.\nالتخريج:\nرواه موقوفًا الطبري في \"جامع البيان\" ١٦/ ١١١ من طريق يحيى بن سعيد عن شعبة به، كلفظ المصنف.\nورواه مرفوعًا: أحمد في \"المسند\" ١/ ٤٣٥ (٤١٤١) وأبو يعلى في \"مسنده\" =","vol":"17","page":432},{"text":"[١٨٣٢] وبإسناده (١) عن روح (٢)، عن إسرائيل (٣)، عن أبي إسحاق (٤)، عن أبي الأحوص (٥)، عن عبد الله بن مسعود - ﵁ -،\n_________\n= ٩/ ١٨٦ (٥٢٨٢) كلاهما من طريق عبد الرحمن بن مهدي عن إسرائيل به.\nوالترمذي كتاب: أبواب تفسير القرآن، باب: ومن سورة مريم (٣١٦٠)، من طريق يحيى بن سعيد عن شعبة به، ومن طريق عبد الرحمن بن مهدي، عن شعبة به. وأحمد في \"المسند\" ١/ ٤٣٣ (٤١٢٨) من طريق ابن مهدي عن شعبة به.\nوالحاكم في \"المستدرك\" ٤/ ٦٣٠ من طريق سعيد بن عامر عن شعبة به.\nفحاصله أن شعبة رواه موقوفًا، وإسرائيل رواه مرفوعًا، وقال أحمد في \"المسند\" ١/ ٤٣٣ (٤١٢٨) لابن مهدي: إسرائيل حدثه عن النبي -ﷺ-؟ قال: نعم هو عن النبي -ﷺ- أو كلامًا هذا معناه.\nولكن شعبة ﵀ لم يرتض رفعه.\nقال الترمذي بعد روايته الحديث: قال عبد الرحمن: قلت لشعبة إن إسرائيل، حدثني عن السدي، عن مرة، عن عبد الله، عن النبي -ﷺ- قال شعبة: وقد سمعته من السدي مرفوعًا ولكني عمدًا تركته.\nوهذا يدل على أن السدي رواه مرفوعًا، وأنه ليس وهمًا من إسرائيل لأن شعبة سمعه منه مرفوعًا مثل إسرائيل.\nورواه الحاكم في \"المستدرك\" ٢/ ٤٠٧ من طريق عبد الله بن موسى عن إسرائيل عن السدي به مرفوعًا وبزيادة: (فأولهم كلمع البرق، ثم كمشيهم) وقال: صحيح على شرط مسلم، ولم يخرجاه ووافقه الذهبي، ورواه الدارمي في \"سننه\" ٣/ ١٨٥٣ (٢٨٥٢) من طريق إسرائيل كرواية الحاكم.\n(١) في غير الأصل: وبه.\n(٢) روح بن عبادة، ثقة، فاضل، له تصانيف.\n(٣) في الأصل: أبي إسرائيل، والتصحيح من (ب) و(ح) والمصادر.\n(٤) أبو إسحاق السبيعي، ثقة.\n(٥) عوف بن مالك الأشجعي، ثقة.","vol":"17","page":433},{"text":"قال: الصراط على جهنم مثل حد السيف، تمر الطائفة الأولى كالبرق، والثانية كالريح، والثالثة كأجود الخيل، والرابعة كأجود البهائم، ثمَّ يمرون والملائكة تقول: سلِّم سلِّم (١).\n[١٨٣٣] وأخبرنا عبد الله بن حامد بن محمد الأصفهاني (٢)، قال: أخبرنا أحمد بن محمد بن إبراهيم الهروي (٣)، قال: حدثنا الحسين (٤) ابن إدريس (٥)، قال: حدثنا سويد بن نصر (٦)، عن عبد الله بن المبارك (٧)، عن سفيان بن عيينة (٨)، عن رجل (٩)، عن الحسن (١٠)\n_________\n(١) [١٨٣٢] الحكم على الإسناد:\nصحيح.\nالتخريج:\nرواه الحاكم في \"المستدرك\" ٢/ ٢٠٧ من طريق عمرو القناد، عن إسرائيل به.\nوقال: صحيح على شرط الشيخين، ولم يخرجاه. ورواه الطبري في \"جامع البيان\" ١٦/ ١١٠ عن خلاد بن أسلم، عن النضر، عن إسرائيل به.\nوروى ما يدل عليه مختصرًا الطبراني في \"المعجم الكبير\" ٩/ ٢٢٣ عن عبد الله بن مسعود: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾، قال: ورودها الصراط.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) في الأصل: الحسن، والتصحيح من (ب)، (ح) والمصادر الأخرى.\n(٥) أبو علي الأنصاري الهروي المعروف بابن خُرم، ثقة، مكثر.\n(٦) أبو الفضل الطوساني، ثقة.\n(٧) الإمام، الثقة، العالم، جمعت فيه كل خصال الخير.\n(٨) ثقه، حافظ، إلَّا أنه تغير حفظه بأخرة وكان ربما دلس، لكن عن الثقات.\n(٩) لم أجد من عيَّنه.\n(١٠) البصري، ثقة، فقيه، فاضل، وكان يرسل كثيرًا ويدلس.","vol":"17","page":434},{"text":"﵀ قال: قال رجل لأخيه: يا أخي، هل أتاك أنك وارد النار؟ قال: نعم. قال: فهل أتاك أنك خارج منها؟ قال: لا قال: ففيم الضحك إذًا! فما رؤي ضاحكًا حتى مات (١).\n[١٨٣٤] وبإسناده عن عبد الله بن المبارك (٢)، عن مالك بن مغول (٣)، عن أبي إسحاق (٤)، عن أبي ميسرة (٥) أنه أوى إلى فراشه، فقال: يا ليت أمي لم تلدني.\nفقالت امرأته: يا أبا ميسرة، إن الله تعالى قد أحسن إليك، هداك للإسلام. قال: أجل، ولكن الله قد بين لنا أنا واردوا (٦) النار، ولم يبين\n_________\n(١) [١٨٣٣] الحكم على الإسناد:\nضعيف، الأصفهاني لم يذكر بجرح أو تعديل، والراوي عن الحسن، فهو لم يُسَمَّ، وشيخ ابن حامد: أحمد الهروي، لم أجد له ترجمة.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ١١٢.\nلكنه قال: حدثنا القاسم، حدثنا الحسين، حدثني حجاج، عن ابن المبارك، عن الحسن .. فذكر الأثر.\nوابن المبارك لم يدرك الحسن، فقد ولد بعد موته بثمان سنين إلا أن يكون في المطبوعة من \"جامع البيان\" للطبري، سقط، فالله أعلم.\nلكن ذكره ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٢٨٠ فقال: وقال ابن المبارك، عن الحسن.\n(٢) الإمام، الثقة، العالم، جمعت فيه جميع خصال الخير.\n(٣) أبو عبد الله الكوفي، ثقة، ثبت.\n(٤) أبو إسحاق السبيعي، ثقة، مدلس.\n(٥) عمرو بن شرحبيل، ثقة.\n(٦) في الأصل: وارد، وفي (ح): (واردون) دون النار.","vol":"17","page":435},{"text":"لنا أنا صادرون منها (١).\nوأنشد في معناه:\nوَقَد أتانا ورودُ النّارِ صاحبُه ... حقًا يقينًا ولمّا يأتِنا الصَّدَرُ (٢)\nفإن قيل: خبرونا عن الأنبياء ﵈، هل يدخلون النار؟\nيقال لهم: لا تطلق هذِه اللفظة بالتخصيص فيهم، بل نقول (٣) إن الخلق جميعًا يردونها (٤).\nفإن احتجوا بقوله -﷿ -: ﴿وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ﴾ (٥).\nيقال لهم: إن موسى ﵇ لم يمر على تلك البئر، وإنما استقى لابنتي شعيب ﵇، وأروى الأغنام وأقام، وهو\n_________\n(١) [١٨٣٤] الحكم على الإسناد:\nصحيح.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ١١٠ عن أبي كريب، عن ابن يمان، عن مالك بن مغول به بأخصر مما هنا، وفيه: كان إذا أوى.\n(٢) لم أجده.\n(٣) جاء في (ب) بعد ذلك عبارة: فيجوز أن يكون قد سمعوا ذلك قبل دخولهم الجنة لأن الله تعالى لم يقل، ثم: الخلق جميعًا .. وهذِه عبارة مقحمة في هذا الموضع وسوف تأتي في موضعها قريبًا.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٣٩.\n(٥) القصص: ٢٣.","vol":"17","page":436},{"text":"معنى الدخول، والعرب تعبر عن الحي وأماكنهم بذكر الماء، فتقول: ماء بني فلان.\nفإن قيل: كيف يجوز أن يدخلها من قد أخبر الله تعالى أنه لا يسمع حسيسها (ولا يدخلها) (١).\nقيل: إن الله تعالى أخبر عن وقت كونهم في الجنة، وأنهم لا يسمعون حسيسها، فيجوز أن يكون (٢) قد سمعوا حسيسها (٣) قبل دخلوهم الجنة؛ لأن الله تعالى لم يقل: لم يسمعوا حسيسها.\nويجوز أن لا يسمعوا حسيسها عند دخولهم إياها، إذ الله -﷿ - قادر أن يجعلها عليهم بردًا وسلامًا (٤).\nوكذلك تأويل قوله: (لا يدخلون النار) (٥) أي: لا يخلدون (٦) فيها ولا يتألمون (٧) ولا يتأذون (٨) بها، يدل عليه.\n[١٨٣٥] ما أخبرنا عبد الله بن حامد الوزان (٩)، قال: أخبرنا مكي\n_________\n(١) من (ب).\n(٢) في (ح): يكونوا.\n(٣) في غير الأصل: ذلك.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٤٨.\n(٥) هكذا في جميع النسخ، وليس في القرآن آية أو بعض آية بهذا اللفظ.\n(٦) تصحفت في (ب) إلى: لا يدخلون.\n(٧) تصحفت في (ب) إلى: ولا يبالون.\n(٨) تصحفت في (ب) إلى: ولا ينادون.\n(٩) لم يذكر بجرح أو تعديل.","vol":"17","page":437},{"text":"ابن عبدان (١)، قال: حدثنا أبو الأزهر (٢)، قال: حدثنا مؤمل بن إسماعيل (٣)، عن أبي هلال (٤) عن قتادة (٥) عن أنس - ﵁ - في قوله -﷿ -: ﴿إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ﴾ (٦) فقال: إنك من تخلد في النار فقد أخزيته (٧).\nوالدليل على أن الخلق جميعًا يدخلون النار ثم ينجي الله الذين آمنوا (٨) بعضهم سالمين غير آلمين وبعضهم معذبين معاقبين، ثم يدخلهم جميعًا الجنة برحمته:\n[١٨٣٦] ما أخبرنا عبد الله بن حامد الوزان (٩)، قال: أخبرنا\n_________\n(١) أبو حاتم التميمي، المحدث الثقة المتقن.\n(٢) أحمد بن الأزهر، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٣) أبو عبد الرحمن البصري، نزيل مكة، صدوق سيئ الحفظ.\n(٤) محمَّد بن سليم، صدوق فيه لين.\n(٥) أبو الخطاب السدوسي، ثقة ثبت.\n(٦) آل عمران: ١٩٢.\n(٧) [١٨٣٥] الحكم على الإسناد:\nضعيف، فيه:\nمؤمل بن إسماعيل فهو كثير الغلط، وأبو هلال الراسبي، ضعفه أكثر النقاد، وبخاصة في حديثه عن قتادة وهذا منه.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٤/ ٢١١ عن أبي حفص الجبيري ومحمد بن بشار، عن المؤمل بن إسماعيل، به.\n(٨) في غير الأصل: المؤمنين.\n(٩) لم يذكر بجرح أو تعديل.","vol":"17","page":438},{"text":"حاجب بن أحمد (١)، قال: حدثنا محمَّد بن حماد (٢) الأبيوردي (٣)، قال: حدثنا (٤) أبو معاوية (٥)، عن الأعمش (٦)، عن أبي سفيان (٧) (٨)، عن جابر (٩)، عن أم مبشر (١٠)، عن حفصة (١١)، قالت: قال رسول الله -ﷺ-: \"إني لأرجو أن لا يدخل النار إن شاء الله أحد شهد بدرًا والحديبية\" قالت: قلت: يا رسول الله، أليس قد قال الله تعالى: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا مَقْضِيًّا (٧١)﴾ قال: \"أفلم تسمعيه يقول: ﴿ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا (٧٢)﴾ \" (١٢).\n_________\n(١) أبو محمَّد مسند نيسابور، مختلف فيه.\n(٢) في (ح): حامد.\n(٣) في غير الأصل: البيوردي، ثقة.\n(٤) سقطت من (ب)، وفي (ح): أخبرنا.\n(٥) محمَّد بن خازم، ثقة أحفظ الناس لحديث الأعمش وقد يهم في حديث غيره، وقد رمي بالإرجاء.\n(٦) ثقة حافظ لكنه مدلس.\n(٧) في (ح): أبي سعيد.\n(٨) طلحة بن نافع القرشي، ويقال المكي، صدوق.\n(٩) صحابي مشهور.\n(١٠) الأنصارية، امرأة زيد بن حارثة ﵄، لها صحبة.\n(١١) أم المؤمنين.\n(١٢) [١٨٣٦] الحكم على الإسناد:\nفيه الوزان لم يذكر بجرح أو تعديل، وحاجب بن أحمد، مختلف فيه.\nوالحديث صحيح كما سيأتي في تخريجه. =","vol":"17","page":439},{"text":"[١٨٣٧] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا محمد بن شاذان (٢)، قال: أخبرنا جبفويه (٣) بن محمد (٤)، قال: أخبرنا صالح ابن محمد (٥)، عن عبد العزيز بن المسيب (٦)، عن الربيع بن بدر (٧)،\n_________\n= التخريج:\nرواه ابن ماجه كتاب: الزهد، باب: ذكر البحث (٤٢٨١)، وأحمد في \"المسند\" ٦/ ٢٨٥ (٢٦٤٤٠) بسند صحيح من طريق أبي معاوية، وفيه: عن أم مبشر عن حفصة كما أورده المصنف.\nوخالف أبا معاوية: عبد الله بن إدريس فرواه عن الأعمش بنفس الإسناد لكن فيه قالت أم مبشر: سمعت النبي -ﷺ- وهو في بيت حفصة يقول، فذكره. أخرجه: ابن أبي عاصم في \"الآحاد والمثاني\" ١/ ٢٥٦، والطبراني في \"المعجم الكبير\" ٢٥/ ١٠٢.\nورواه أحمد في \"المسند\" ٦/ ٤٢٠ (٢٧٣٦٢) من طريق أبي الزبير عن جابر قال: حدثتني أم مبشر أنها سمعت الرسول - ﷺ -، ورواه الطبري في \"جامع البيان\" ١٦/ ١١٢ عن أبي معاوية، وعن ابن إدريس.\nويشهد للحديث: حديث جابر في قصة عبد حاطب بن أبي بلتعة الذي شكاه للنبي - ﷺ - وقال: يا رسول الله دخل حاطب النار فقال: \"كذبت، أليس شهد بدرًا والحديبية\" رواه أحمد في \"المسند\" ٣/ ٣٢٥ (١٤٤٨٤)، وأبو يعلى في \"مسنده\" ٣/ ٤١٥ (١٩٠٠).\nوحديث أبي سفيان عن جابر مرفوعًا: \"لن يدخل النار رجل شهد بدرًا والحديبية\" رواه أحمد ٣/ ٣٩٦ (١٥٢٦٢).\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) في النسخ أحمد بن محمَّد بن شاذان لم أجده.\n(٣) هكذا في الأصل: جبفويه وفي (ب): جعنوية.\n(٤) لم أجده.\n(٥) الترمذي، متهم ساقط.\n(٦) لم أجد ترجمته.\n(٧) أبو العلاء البصري، المعروف بعليلة، متروك.","vol":"17","page":440},{"text":"عن أبي (١) مسعود (٢)، عن العباس (٣)، عن كعب (٤) أنه قال في هذِه الآية: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾ قال: ترفع جهنم يوم القيامة كأنها متن إهالة، وتستوي أقدام الخلائق عليها فينادي (٥) مناد أن خذي أصحابك، ودعي أصحابي، فتخسف بهم، وهي أعرف بهم من الوالدة بولدها، ويمر أولياء الله -﷿ - تندى ثيابهم (٦).\nوقال خالد بن معدان: يقول أهل الجنة: ألم يعدنا ربنا أنا نرد النار. فيقال: بلى، ولكنكم مررتم عليها وهي خامدة (٧).\n_________\n(١) ساقطة من غير الأصل.\n(٢) أبو مسعود الجريري، وهو سعيد بن إياس، ثقة اختلط قبل موته بثلاث سنين.\n(٣) لم أتبينه.\n(٤) كعب بن ماتع الحيري أبو إسحاق، ثقة.\n(٥) في (ح): فنادا.\n(٦) [١٨٣٧] الحكم على الإسناد:\nواهٍ. فيه: صالح بن محمد هو الترمذي، متهم ساقط، والربيع بن بدر، متروك، وفيه من لم أجده.\nوفيه: عبد العزيز بن المسيب، وأبو مسعود، وعباس، لم أجد تراجمهم.\nالتخريج:\nأخرجه الطبري من طريق آخر عن كعب نحوه في \"جامع البيان\" ١٦/ ١٠٩ وابن أبي شيبة في \"مصنفه\" ١٣/ ١٦٩ و\"الزهد\" لابن المبارك (ص ١٢١).\n(٧) رواه ابن إسحاق، وابن المبارك في \"الزهد\"، وأبو عبيد في \"غريب الحديث\" ٤/ ٣٤٧ كما في \"الكاف الشاف\" لابن حجر (ص ١٠٧).\nورواه إسحاق بن راهويه في \"مسنده\"، وأبو نعيم في \"حلية الأولياء\" ٥/ ٢١٢ من طريق إسحاق بن راهويه حدثنا عيسى بن يونس، عن ثور بن يزيد، عن خالد بن معدان. =","vol":"17","page":441},{"text":"وروى خالد بن الدريك، عن يعلى بن منية (١) ﵁ أن النبي - ﷺ - قال: \"تقول النار للمؤمن يوم القيامة: جز يا مؤمن، فقد أطفأ نورك لهبي\" (٢) (٣).\n[١٨٣٨] وأخبرنا عبد الله بن حامد (٤)، قال: أخبرنا محمد بن يعقوب (٥) قال: حدثنا أحمد بن عبد الحميد الحارثي (٦) (قال: أخبرنا عبد الرحمن بن أبي حماد) (٧) (٨)، عن يحيى بن يمان (٩)، عن عثمان بن الأسود (١٠)، عن مجاهد (١١) في قوله تعالى: ﴿وَإِنْ\n_________\n= والبيهقي في \"شعب الإيمان\" من طريق إسحاق أيضًا، كما في \"الفتح السماوي\" ٢/ ٨١٧، وسنده صحيح.\nوعزاه له البغوي في \"معالم التنزيل\" ٥/ ٢٤٩.\n(١) في (ب): منبه.\n(٢) في (ب): فإن نورك أطفأ ناري، فقد ..\n(٣) رواه الطبراني في \"المعجم الكبير\" ٢٢/ ٢٥٨ من طريق خالد عن يعلى وهو منقطع، فخالد لم يدرك يعلى - ﵁ -.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) أبو العباس الأصم، ثقة.\n(٦) أبو جعفر أحمد بن عبد الحميد بن خالد الحارثي، ذكره ابن حبان في \"الثقات\" وقال الحاكم ثقة: \"الثقات\" لابن حبان ٨/ ٥١ \"سؤالات الحاكم\" للدارقطني (ص ٨٤).\n(٧) أبو محمد الكوفي صالح مشهور.\n(٨) ما بين القوسين ساقط من (ب).\n(٩) أبو زكريا الكوفي. صدوق، عابد، يخطئ كثيرًا، وقد تغير.\n(١٠) ابن موسى بن باذان، ثقة ثبت.\n(١١) ثقة إمام في التفسير وفي العلم.","vol":"17","page":442},{"text":"﴿مِنْكُمْ إِلَّا وَارِدُهُا﴾ قال: من حُمَّ من المسلمين فقد وردها (١).\n_________\n(١) [١٨٣٨] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، ويحيى صدوق يخطئ كثيرًا وقد تغير.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ١١١ بلفظ: الحمى حظ كل مؤمن من النار.\nثم قرأ: ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا﴾.\nوقد ورد نحوه مرفوعًا بلفظ: \"الحمى حظ كل مؤمن من النار\" رواه البزار عن عائشة مرفوعًا وروى موقوفًا عليها ﵂، كما في \"الكاف الشاف\" لابن حجر (ص ١٠٧).\nوروي عن عثمان - ﵁ - مرفوعًا: \"الحمى حظ المومن من النار يوم القيامة\".\nرواه ابن أبي الدنيا في \"المرضى والكفارات\" (ص ١٣٠).\nوقال ابن حجر في \"الكاف الشاف\" (ص ١٠٧): وفي الباب عن أبي هريرة، عند ابن ماجة والحاكم، وعن أبي ريحانة عند الطبراني، وعن أبي أمامة عند أحمد. قلت: هو في \"المسند\" ٥/ ٢٥٢ (٢٢١٦٥) وعن عثمان عند القتيلي قلت: رواه ابن أبي الدنيا أيضًا كما سبق وعن سعد بن معاذ عند ابن سعد في \"الطبقات الكبرى\"، وعن أنس عند الطبراني في \"المعجم الأوسط\"، وكلها ضعيفة وهي بمعناه لا بلفظه.\nقلت: حديث أبي هريرة أن الرسول - ﷺ - عاد مريضًا فقال: إن الله ﵎ يقول: هي ناري أسلطها على عبدي المؤمن في الدنيا، لتكون حظه من النار في الآخرة أخرجه الترمذي (٢٠٨٨)، وإسحاق بن راهويه في \"مسنده\" ١/ ٣٦٣، وأحمد في \"المسند\" ٢/ ٤٤٠ (٩٦٧٦)، وابن أبي شيبة في \"المصنف\" ٢/ ٢٢٠٩. ومن طريقه أخرجه ابن ماجة كتاب: الطب، باب: الحمى (٣٤٧٠)، والحاكم في \"المستدرك\" ١/ ٤٩٦. وقال صحيح الإسناد، ووافقه الذهبي.\nوقال الألباني: وهو كما قالا. \"سلسلة الأحاديث الصحيحة\" ٢/ ٩٨.\nوقد صحح الألباني أيضًا حديث أبي أمامة بشواهده. انظر: \"سلسلة الأحاديث الصحيحة\" ٤/ ٤٣٧.","vol":"17","page":443},{"text":"[١٨٣٩] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا مكي بن عبدان (٢) قال: حدثنا عبد الله بن هاشم (٣) قال: حدثنا يحيى بن سعيد القطان (٤) قال: حدثنا سعيد بن أبي عروبة (٥) قال: حدثنا قتادة (٦)، عن أنس بن مالك - ﵁ - أن النبي - ﷺ -، قال: \"يخرج (٧) من النار من قال: لا إله إلَّا الله وكان في قلبه من الخير ما يزن شعيرة، ثم يخرج (٨) من النار من قال: لا إله إلَّا الله، وكان في قلبه من الخير ما يزن برة، ثم يخرج من النار من قال: لا إله إلَّا الله، وكان في قلبه من الخير ما يزن ذرة\" (٩).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو حاتم التميمي. المحدث الثقة المتقن.\n(٣) أبو عبد الرحمن الطوسي، ثقة.\n(٤) أبو سعيد البصري، ثقة متقن، حافظ إمام قدوة.\n(٥) أبو النضر البصري، ثقة حافظ اختلط بأخرة، لكنه كثير التدليس، وهو أثبت الناس في قتادة.\n(٦) أبو الخطاب السدوسي، ثقة ثبت.\n(٧) ليست في الأصل.\n(٨) ليست في الأصل.\n(٩) [١٨٣٩] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وسائر رجاله ثقات.\nالتخريج:\nرواه البخاري كتاب الإيمان، باب: زيادة الإيمان ونقصانه (٤٤).\nومسلم في كتاب: الإيمان، باب: أدنى أهل الجنّة منزلة فيها (١٩٣). كلاهما عن هشام الدستوائي، عن قتادة.","vol":"17","page":444},{"text":"<span data-type=\"title\" id=toc-2703>٧٢ </span>- قال الله ﷿: ﴿ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوْا﴾\nيعني: اتقوا الشرك، وهم المؤمنون، وفي مصحف عبد الله ﵁: (ثَمَّ ننجي) بفتح الثاء، يعني: هناك (١).\n﴿وَنَذَرُ الْظَّالِمِينَ فِيْهَا﴾ أي الكافرين في النار ﴿جِثِيًّا﴾ جميعًا، وقيل: على الركب (٢).\n[١٨٤٠] (وأخبرنا عبد الله بن حامد (٣)، قال) (٤): أخبرنا محمد ابن خالد بن الحسن (٥)، قال: حدثنا داود بن سليمان (٦)، قال: حدثنا عبد بن حميد (٧)، قال: حدثنا سعيد بن عامر (٨)، عن خشيش (٩)، قال: (عن أبي) (١٠) عمران الجوني، قال: هبك\n_________\n(١) \"البحر المحيط\" لأبي حيان ٦/ ٢١٠، \"الكشاف\" للزمخشري ٢/ ٤٢٠.\nونسبها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٨٩) لابن عباس - ﵄ -، والجحدري وابن أبي ليلى.\nونسبها ابن الجوزي في \"زاد المسير\" ٥/ ١٧٩ لهم، ولأبي مجلز، وابن يعمر.\n(٢) مضى تفسير هذا عند قوله: ﴿ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا﴾ [مريم: ٦٨].\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ساقط من (ح).\n(٥) في (ب) الحسين أبو بكر المطوعي، من مشايخ بخارى، وكان حسن الحديث.\n(٦) القطان الكريني البخاري، لم يذكر بجرح أو تعديل.\n(٧) أبو محمد الكسي، ثقة حافظ.\n(٨) أبو محمد البصري، ثقة صالح، وربما وهم.\n(٩) في غير الأصل: عن خشيش أبي محرز. ولم أجد ترجمته.\n(١٠) في غير الأصل: سمعت أبا عمران. وهو: عبد الملك بن حبيب، ثقة.","vol":"17","page":445},{"text":"تنجو، بعدكم تنجو؟ ! (١).\n\n<span data-type=\"title\" id=toc-2704>٧٣ </span>- قوله ﷿: ﴿وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا﴾\nيعني النضر بن الحارث (٢). وذويه (٣) من قريش (٤).\n﴿لِلَّذِينَ آمَنُوا﴾ يعني: فقراء أصحاب محمد - ﷺ -، وكانت فيهم قشافة (٥)، وفي عيشهم خشونة، وفي ثيابهم رثاثة (٦)، وكان\n_________\n(١) [١٨٤٠] الحكم على الإسناد:\nابن حامد لم يذكر بجرح أو تعديل، ومثله داود، وخشيش لم أجده.\nالتخريج:\nلم أجده عند غير المصنف.\n(٢) النضر بن الحارث بن كلدة بن عبد مناف بن عبد الدار بن قصي القرشي العبدري أحد صناديد كفار قريش، كان شديد العداوة لله ورسوله - ﷺ -، قتله على ابن أبي طالب - ﵁ -، صبرًا بالصفراء بأمر الرسول - ﷺ -. وقد رثته ابنته قتيلة بقصيدة مطلعها:\nيا راكبًا إن الأثيل مضنة .. من صبح خامسة وأنت موفق\n\"نسب قريش\" لمصعب الزبيري (ص ٢٥٥)، \"جمهرة نسب قريش\" للزبير بن بكار ٢/ ٥١٩.\n(٣) في (ب): وأصحابه.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٥٢، \"لباب التأويل\" للخازن ٣/ ١٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٤٢.\n(٥) قال ابن فارس في \"معجم مقاييس اللغة\" ٥/ ٨٩ (قشف): قشف يقشف إذا لوحته الشمس فتغير، ثم قيل لكل من لا يتصنع للتجمل قشف وهو يتقشف.\nوفي \"لسان العرب\" لابن منظور ٩/ ٢٨٢: والقشف: يبس العيش، .. وقيل: القشف رثاثة الهيئة، وسوء الحال، وضيق العيش.\n(٦) الرث، والرثة، والرثيث: الخلق الخسيس البالي من كل شيء، تقول: ثوب رث، وحبل رث .. وفي خلقه رثاثة أي بذاذة، \"لسان العرب\" لابن منظور ٢/ ١٥١ (رثث).","vol":"17","page":446},{"text":"المشركون يرجلون شعورهم ويدهنون رؤوسهم، ويلبسون حر (١) ثيابهم، فقالوا للمؤمنين: ﴿أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَقَامًا﴾ منزلًا وسكنًا (٢).\nوقرأ، أهل مكة بضم الميم (٣): إقامة (٤).\n﴿وَأَحْسَنُ نَدِيًّا﴾ مجلسًا (٥)، ومثله (٦) النادي، ومنه دار الندوة، لأن المشركين كانوا يجلسون فيها، ويتشاورون في أمورهم.\nفأجابهم الله ﷿ وقال:\n\n<span data-type=\"title\" id=toc-2705>٧٤ </span>- ﴿وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هُمْ أَحْسَنُ أَثَاثًا وَرِئْيًا﴾\nأي: متاعًا (٧).\nقال ابن عباس: هيئة (٨).\n_________\n(١) في (ب): خير، وفي \"معالم التنزيل\" للبغوي: حرير.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٥٢ \"لباب التأويل\" للخازن ٣/ ١٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٤٢.\n(٣) في (ج): بالضم.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٤١١)، \"التيسير\" للداني (ص ١٢١)، \"التذكرة\" لابن غلبون ٢/ ٤٢٦.\nوقيل: هو اسم للمثوى فتحت الميم أو ضمت، حكاه ابن الجوزي في \"زاد المسير\" ٥/ ١٧٩.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١٠، \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٥)، \"مشكل إعراب القرآن\" لمكي (ص ١٤٨).\n(٦) في (ح): ومنه.\n(٧) \"معالم التنزيل\" للبغوي ٥/ ٢٥٢، \"مجاز القرآن\" لأبي عبيدة ٢/ ١٠، \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٥).\n(٨) نسبه له القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٤٣. =","vol":"17","page":447},{"text":"وقال مقاتل: ثيابًا (١).\n﴿وَرِئْيًا﴾ أي: منظرًا (٢).\nوقرأ أُبيّ - ﵁ -: (وزيا) بالزاي، وهي الهيئة (٣)\n_________\n= وروى عنه الطبري في \"جامع البيان\" ١٦/ ١١٧ أنَّه قال: الرئي المنظر، وهو بمعنى الهيئة.\n(١) سقطت من (ح) ومن قوله: هيئة، إلى قوله: ثيابا ساقط من (ب) وليس هو في \"تفسير مقاتل\" ٢/ ٦٣٦ بل الَّذي فيه: أحسن أثاثا، يعني: ألين متاعًا.\nورئيًا: أحسن منظرًا.\nوقوله: ثيابًا، نسبه له: البغوي في \"معالم التنزيل\" ٥/ ٢٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٤٣.\n(٢) روى تفسيره بذلك الطبري، عن ابن عباس - ﵄ -، وقتادة قال: أحسن صورًا ومجاهد، وقال: ورئيًا فيما يرى الناس، وعن ابن زيد، انظر: \"جامع البيان، للطبري ١٦/ ١١٧ وانظر أيضًا: \"معاني القرآن\" للزجاج ٣/ ٣٤٢ \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٥)، \"معاني القرآن\" للأخفش ٢/ ٤٠٤.\n(٣) نسبها له القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٤٣، ولابن عباس، وسعيد ابن جبير، والأعسم المكي ويزيد البربري ونسبها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٨٩) لسعيد بن جبير.\nونسبها ابن الجوزي في \"زاد المسير\" ٥/ ١٨٠ لابن عباس، وأبي المتوكل، وأبي الجوزاء وابن أبي سريج عن الكسائي. وحاصل القراءات فيها هي:\nأ - ورئيًا، للجمهور.\nب - ورئا، لنافع، وابن عامر.\nج - وريا، بالتخفيف، حكاها يعقوب عن طلحة بن مصرف.\nد - وزيا، بالزاي.\nهـ - ورياءً، بالمد، ذكرها ابن خالويه، وقال: حكاه البزي.\nانظر: المصادر السابقة، \"الكشاف\" للزمخشري ٢/ ٤٢٠.","vol":"17","page":448},{"text":"<span data-type=\"title\" id=toc-2706>٧٥ </span>- قوله ﷿: ﴿قُلْ مَنْ كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَنُ مَدًّا﴾\nأي: فليدعه في طغيانه، ويمهله في كفره، ﴿حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ﴾ من العذاب ﴿إِمَّا الْعَذَابَ﴾ في الدنيا ﴿وَإِمَّا السَّاعَةَ﴾ يعني: القيامة ﴿فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَكَانًا وَأَضْعَفُ جُنْدًا﴾ هم أم المؤمنون.\n\n<span data-type=\"title\" id=toc-2707>٧٦ </span>- قوله ﷿: ﴿وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى﴾\nإيمانًا وإيقانًا، يعني: المؤمنين، ويقال ﴿وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى﴾ بالمنسوخ ﴿هُدًى﴾ بالناسخ (١).\n﴿وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَرَدًّا﴾ عاقبة ومرجعًا (٢).\n\n<span data-type=\"title\" id=toc-2708>٧٧ </span>- قوله ﷿: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا﴾ الآية\n[١٨٤١] أخبرنا عبد الله حامد الوزان (٣)، قال: أخبرنا مكي بن عبدان (٤)، قال: حدثنا عبد الله بن هاشم (٥)، قال: حدثنا أبو معاولة (٦) قال:\n_________\n(١) في \"زاد المسير\" لابن الجوزي ٥/ ١٨١: يزيدهم إيمانًا بالناسخ والمنسوخ، وفي \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٤٤: يزيدهم هدى بتصديقهم بالناسخ والمنسوخ.\nوذكره الزجاج في \"معاني القرآن\" ٣/ ٣٤٤.\n(٢) انظر: \"إيجاز البيان\" للنيسابوري ٢/ ٢٧، \"بهجة الأريب\" للمارديني (ص ١٤٨).\n(٣) لم يذكر بجرح أو تعديل.\n(٤) أبو حاتم التميمي، المحدث الثقة المتقن.\n(٥) أبو عبد الرحمن الطوسي، ثقة.\n(٦) محمد بن خازم، ثقة أحفظ الناس لحديث الأعمش، وقد يهم في غيره، ورمي بالإرجاء.","vol":"17","page":449},{"text":"حدثنا (١) الأعمش (٢)، عن مسلم (٣)، عن مسروق (٤)، عن خباب (٥) بن الأرت (٦) - ﵁ -، قال: كان لي دين على العاص بن وائل (٧)، فأتيته أتقاضاه، فقال: لا والله، حتَّى تكفر بمحمد. قلت: لا والله، لا أكفر بمحمد، حتَّى تموت فتبعث. قال: فإني إذا مت ثم بعثت جئتني، وسيكون لي ثَمَّ مال وولد فأعطيك. فأنزل الله تعالى هذِه الآية (٨).\nوقال الكلبي ومقاتل: كان خباب بن الأرت - ﵁ - قينًا، وكان يعمل\n_________\n(١) في (ب): عن.\n(٢) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٣) أبو الضحى الكوفي العطار، ثقة.\n(٤) أبو عائشة الكوفي، ثقة.\n(٥) في (ب): جابر خباب.\n(٦) صحابي مشهور.\n(٧) العاص بن وائل بن هاشم بن سعيد بن سهم القرشي السهمي أبو عمرو بن العاص - ﵁ - كان العاص من أشراف قريش، ولكنه شقي لم يسلم، مات بالأبواء بين مكة والمدينة. \"نسب قريش\" لمصعب الزبيري (ص ٤٥٨)، \"جمهرة نسب قريش\" للزبير بن بكار ٢/ ٩١٨ \"حذف من نسب قريش\" للمؤرج السدوسي (ص ٨٧).\n(٨) [١٨٤١] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وسائر رجاله ثقات.\nالتخريج:\nرواه البخاري في كتاب التفسير، باب ﴿كَلَّا سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا (٧٩)﴾ (٤٧٣٤) وفي مواضع آخر. ومسلم كتاب: صفات المنافقين وأحكامهم (٢٧٩٥).","vol":"17","page":450},{"text":"للعاص بن وائل السهمي، وكان العاص يؤخر حقه الشيء بعد الشيء إلى الموسم، فكان حسن الطلب، فصاغ له بعض الحلي، فأتاه يتقاضاه الأجرة، فقال العاص: ما عندي اليوم ما أقضيك. فقال له خباب - ﵁ -: لست مفارقك حتَّى تقضيني. فقال له العاص: مالك يا خباب، ما كنت هكذا، وإن كنت حسن الطلب والمخاطبة (١). فقال خباب: وذلك إني كنت على دينك، فأما (٢) اليوم فأنا على دين (٣) الإسلام، مفارق لدينك. قال: أفلستم تزعمون أن في الجنّة ذهبًا وفضة وحريرًا. قال خباب - ﵁ -: بلى. قال: فأخبرني حتَّى أقضيك في الجنّة - استهزاءً - فوالله لئن كان ما تقول حقًّا فإني لأفضل نصيبًا فيها منك، فأنزل الله تعالى: ﴿أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا﴾ يعني: العاص (٤).\n﴿وَقَالَ لَأُوْتَيَنَّ﴾ لأعطين في الجنّة ﴿مَالًا وَوَلَدًا﴾.\n\n<span data-type=\"title\" id=toc-2709>٧٨ </span>- قوله ﷿: ﴿أَطَّلعَ الْغَيْبَ﴾\nقال ابن عباس - ﵄ -: انظر في اللوح المحفوظ؟\n_________\n(١) في غير الأصل: والمخالطة.\n(٢) في (ب): فأنا.\n(٣) سقطت من (ح).\n(٤) ذكره مقاتل في \"تفسيره\" ٢/ ٦٣٧ مختصرًا باختلاف.\nوروى نحوه الطبري في \"جامع البيان\" ١٦/ ١٢٠ - ١٢١ عن ابن عباس - ﵄ -، من طريق العوفي.\nوذكره كما ذكره المصنف ونسبه لمقاتل والكلبي: الواحدي في \"أسباب النزول\"، (ص ٣١١) والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٤٥.","vol":"17","page":451},{"text":"وقال مجاهد: أعلم علم الغيب حتَّى يعلم أفي الجنّة هو أم لا (١)\n﴿أَمِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا﴾ يعني: أم قال: لا إله إلَّا الله (٢).\nوقال قتادة: يعني عملًا صالحًا قدمه (٣).\nقال الكلبي: عهد إليه أنَّه يدخله الجنّة (٤).\n\n<span data-type=\"title\" id=toc-2710>٧٩ </span>- ﴿كَلَّا﴾\nرد عليه، لم يفعل ذلك.\nقوله ﷿: ﴿سَنَكْتُبُ﴾ سنحفظ عليه ﴿مَا يَقُولُ﴾ فنجازيه به في الآخرة.\n﴿وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا﴾ أي: نزيده عذابًا فوق العذاب.\n\n<span data-type=\"title\" id=toc-2711>٨٠ </span>- ﴿وَنَرِثُهُ مَا يَقُولُ﴾\nيعني: المال والولد ﴿وَيَأْتِينَا فَرْدًا﴾ في الآخرة، وليس معه شيء.\n_________\n(١) ذكر قوليهما: البغوي في \"معالم التنزيل\" ٥/ ٢٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٤٦ وذكرهما ابن الجوزي في \"زاد المسير\" ٥/ ١٨٢، ونسبهما لابن عباس - ﵁ -.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٤٦.\nوقال: وقيل هو التوحيد ا. هـ قلت: هو معنى قوله لا إله إلَّا الله.\nونسبه ابن الجوزي في \"زاد المسير\" ٥/ ١٨٢ لابن عباس - ﵁ -.\n(٣) نسبه له البغوي في \"معالم التنزيل\" ٥/ ٢٥٤ وابن الجوزي في \"زاد المسير\" ٥/ ١٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٤٦ ونسبه أيضًا للثوري.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٢٥٤، \"زاد المسير\" لابن الجوزي ٥/ ١٨٢ \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٤٦.","vol":"17","page":452},{"text":"<span data-type=\"title\" id=toc-2712>٨١ </span>- قوله ﷿: ﴿وَاتَّخَذُوْا﴾\nيعني: مشركي قريش ﴿مِنْ دُونِ اللَّهِ آلِهَةً﴾ يعني: الأصنام ﴿لِيَكُونُوا لَهُمْ عِزًّا﴾.\n\n<span data-type=\"title\" id=toc-2713>٨٢ </span>- ﴿كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ﴾\nفي الآخرة ويتبرؤون منهم ﴿وَيَكُونُونَ عَلَيْهِمْ ضِدًّا﴾ أعداء، وقيل: أعوانا (١).\n\n<span data-type=\"title\" id=toc-2714>٨٣ </span>- قوله ﷿: ﴿أَلَمْ تَرَ أَنَّا أَرْسَلْنَا الشَّيَاطِينَ عَلَى الْكَافِرِينَ﴾\nيعني: سلطانهم عليهم (٢) وذلك حين قال لإبليس: ﴿اسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ﴾ الآية (٣).\n﴿تَؤُزّهمْ أَزًّا﴾ قال ابن عباس - ﵄ -: تزعجهم إزعاجا من الطاعة إلى المعصية (٤).\n_________\n(١) ذكر القولين الطبري في \"جامع البيان\" ١٦/ ١٢٣.\nوروى تفسيره با لأعوان عن ابن عباس - ﵄ -، ومجاهد، وروى تفسيره بالأعداء عن الضحاك.\nوروى فيه قولين آخرين هما: أنَّه بمعنى قرناء، رواه عن ابن عباس - ﵄ - من طريق العوفي، وعن قتادة.\nوبمعنى البلاء، رواه عن ابن زيد.\nوذكر هذِه الأقوال أبو حيان في \"البحر المحيط\" ٦/ ٢٠٢، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٤٨.\n(٢) سقطت من (ح).\n(٣) الإسراء: ٦٤.\n(٤) قوله هذا من رواية عطاء عنه، ذكره الواحدي في \"الوسيط\" ٣/ ١٩٥.\nونسبه له أيضًا: القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٥٠.","vol":"17","page":453},{"text":"وقال الضحاك: تأمرهم (١) بالمعاصي أمرا (٢).\nوقال سعيد بن جبير: يعني: تغريهم إغراء (٣).\nوقال مجاهد: تشليهم إشلاء (٤). وقال الأخفش: توهجهم (٥).\nوقال المبرد (٦): تحركهم.\n_________\n= وهو قول ابن قتيبة في \"تفسير غريب القرآن\" (٢٧٥).\nوالزجاج في \"معاني القرآن\" ٣/ ٣٤٥.\nوابن الملقن في \"تفسير غريب القرآن\" (ص ٢٤٢)، ومكي في \"مشكل إعراب القرآن\" (ص ١٤٩).\nونحوه: تزعجهم إزعاجًا، كما في \"نفس الصباح\" للخزرجي ٢/ ٤٨٣، \"بهجة الأريب\" للمارديني (ص ١٤٨).\nوذكره بلا نسبة البغوي في \"معالم التنزيل\" ٥/ ٢٥٥، والخازن في \"لباب التأويل\" ٣/ ١٩٧، وهو قول الطبري في \"جامع البيان\" ١٦/ ١٢٥ ورواه أيضًا عن: قتادة. في الأصل، و(ب): يأمرهم.\n(٢) المنسوب للضحاك في المصادر: تغريهم إغراء، رواه عنه الطبري في \"جامع البيان\" ١٦/ ١٢٥، ونسبه له القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٥٥.\n(٣) لم أجده منسوبا لسعيد بن جبير، وهو مروي عن ابن عباس - ﵄ - رواه عنه الطبري في \"جامع البيان\" ١٦/ ١٢٥، ونسبه له الواحدي في \"الوسيط\" ٣/ ١٩٥.\n(٤) نسبه له القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٥٠، ورواه الطبري في \"جامع البيان\" ١٦/ ١٢٥ - ١٢٦ عن ابن زيد. ومعناه: تغريهم إغراء، كما في \"لسان العرب\" لابن منظور ١٤/ ٤٤٤ (أزز).\n(٥) لم أجده في \"معاني القرآن\".\n(٦) في غير الأصل: المؤرج، ولعل المقصود إن كان ما في الأصل خطأ: المؤرج بن عمرو السدوسي فإن له كتابا في غريب القرآن، كما في ترجمته في مقدمة كتابه \"حذف من نسب قريش\" (ص ٧). ولم أجد القول، وقد يكون قائله المؤرج.","vol":"17","page":454},{"text":"وقال أبو عبيدة: تغويهم وتهيجهم (١). وقال القتيبي: تخرجهم إلى المعاصي (٢).\nوأصله الحركة والغليان (٣)، ومنه الخبر المروي (٤):\nولجوفه أزيز كأزيز المرجل (٥).\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ٢/ ١١.\n(٢) الَّذي في \"تفسير غريب القرآن\" (ص ١٧٥): تزعجهم وتحركهم إلى المعاصي، وهو المعنى المذكور نفسه.\n(٣) جاء في \"معجم مقاييس اللغة\" لابن فارس ١/ ١٣: أز .. يدل على التحرك والتحريك والإزعاج، وقال: قال الخليل: الأزّ غليان القدر.\nوانظر \"لسان العرب\" لابن منظور ٥/ ٣٠٧، \"الصحاح\" للجوهري ٢/ ٧٣٤.\n(٤) من (ب).\n(٥) هذا الحديث من قول عبد الله بن الشخير - ﵁ - قال: أتيت النبي - ﷺوهو يصلي ولجوفه -وفي رواية: ولصدره- أزيز كأزيز المرجل -وفي رواية: كأزيز الرحى- من البكاء. رواه النسائي في \"السنن الكبرى\" ١/ ١٩٥ وفي \"المجتبى\" ٣/ ١٣. وأبو داود كتاب: الصلاة، باب: البكاء في الصلاة (٩٠٤)، وأحمد في \"المسند\" ٤/ ٢٥ (١٦٣١٢)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٤٣٩، وابن خزيمة في \"صحيحه\" ٢/ ٥٣.\nوالحاكم في \"المستدرك\" ١/ ٣٩٦، وقال: صحيح على شرط مسلم، ولم خرجاه.\nووافقه الذهبي.\nورواه أيضًا: البيهقي في \"السنن الكبرى\" ٢/ ٢٥١، وأبو يعلى في \"مسنده\" ١٧٤/ ٣ (١٥٩٩) وعبد بن حميد في \"مسنده\"، كما في \"المنتخب\" (ص ١٨٣) عن سليمان بن حرب، حدثنا حماد بن سلمة عن ثابت، عن مطرِّف، عن أبيه وهذا سند صحيح رجاله ثقات، كلهم من رجال البخاري ومسلم.\nوقد روي الحديث عن حماد بن سلمة عن ثابت عن مطرف عن أبيه. =","vol":"17","page":455},{"text":"<span data-type=\"title\" id=toc-2715>٨٤ </span>- قوله ﷿: ﴿فَلَا تَعْجَلْ عَلَيْهِمْ﴾\nبالعذاب، ﴿إِنَّمَا نَعُذُ لَهُمْ عَدًّا﴾ قال الكلبي: يعني: الليالي والأيام الشهور والسنين (١). وقيل: الأنفاس (٢).\nيقال: إن المأمون كان يقرأ سورة مريم (٣) وعنده الفقهاء، فلما انتهى إلى هذِه الآية، التفت إلى محمد بن السماك، مشيرًا عليه بأن يعظه فقال: إذا كانت الأنفاس بالعدد، ولم يكن لها مدد، فما (٤) أسرع ما تنفد (٥).\n_________\n= وقد رواه عن حماد: سليمان بن حرب، ويزيد بن هارون وعنه الإمام أحمد، وابن المبارك وعفان، وعبد الرحمن بن مهدي، وحوثرة بن أشرس، وعبد الصمد العنبري.\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٥٠، وبلا نسبة في \"لباب التأويل\" للخازن ٣/ ١٩٧، ونسبه ابن الجوزي لابن عباس - ﵄ - في رواية أبي صالح عنه، كما في \"زاد المسير\" ٥/ ١٨٣.\n(٢) هذا قول ابن عباس - ﵄ - في رواية علي بن أبي طلحة عنه، كما رواه الطبري في \"جامع البيان\" ١٦/ ١٢٦، ونسبه له ابن الجوزي في \"زاد المسير\" ٥/ ١٨٣ ونسبه لطاووس ومقاتل. ونسبه لابن عباس أيضًا: القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٥٠ وللضحاك.\n(٣) في (ب): كان يقرأ هذِه السورة.\n(٤) في الأصل: فلما.\n(٥) ذكره الزمخشري في \"الكشاف\" ٢/ ٤٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٥٥ ولم أجده عند غيرهما، وابن السماك أخباره في الوعظ في مصادر ترجمته، مع هارون الرشيد، أما المأمون فقد ولد سنة ١٧٠ هـ وابن السماك توفي سنة ١٨٣ هـ فيبعد أن يكون يطلب الوعظ منه وسنه قرابة ١٣ سنة، وهو قد رجع من بغداد إلى الكوفة زمن الرشيد، فلعل هذا حصل مع الرشيد أو غيره والله أعلم.","vol":"17","page":456},{"text":"<span data-type=\"title\" id=toc-2716>٨٥ </span>- قوله ﷿: ﴿يَوْمَ نَحْشُرُ الْمُتَّقِينَ﴾\nيعني: الموحدين ﴿إِلَى الْرَّحْمَنِ وَفْدًا﴾ يعني: جماعات، وهو جمع وافد، مثل راكب وركب وصاحب وصحب (١).\n[١٨٤٢] أخبرنا عبد الله بن حامد (٢) قال: أخبرنا عبد الله بن محمد (٣)، (قال: حدثنا محمد) (٤) بن يحيى (٥) قال: حدثنا وهب بن جرير (٦)، عن شعبة (٧)، عن إسماعيل بن أبي خالد (٨)، عن رجل، عن أبي هريرة - ﵁ -: ﴿يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا (٨٥)﴾ قال: على الإبل (٩).\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١١، \"تفسير غريب القرآن\" لابن قتيبة (ص ٢٧٥).\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ابن الشرقي، سماعاته صحيحة، من مثل الذهلي وطبقته، ولكن تكلموا فيه لإدمانه شرب المسكر.\n(٤) ساقط من (ب).\n(٥) أبو عبد الله ابن أبي حاتم ثقة.\n(٦) أبو عبد الله البصري، ثقة.\n(٧) أبو بسطام الواسطي أمير المؤمنين في الحديث، إمام حافظ ثقة جليل القدر.\n(٨) أبو عبد الله البجلي، ثقة ثبت.\n(٩) [١٨٤٢] الحكم على الإسناد:\nضعيف لأجل الراوي عن أبي هريرة، لم يسمَّ وعبد الله بن محمد تكلموا فيه، وفيه أيضًا شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ١٢٧ بالإسناد عن إسماعيل عن رجل عن أبي هريرة.","vol":"17","page":457},{"text":"وقال ابن عباس، - ﵄ -: ركبانًا يؤتون بنوقٍ عليها رحائل الذهب (١)، وأزمتها الزبرجد، فيحملون عليها (٢).\nوقال علي بن أبي طالب - ﵁ -: ما يحشرون والله على أرجلهم ولكن على نوق رحالها ذهب، ونجائب سرجها يواقيت، إن هموا بها سارت، وإن هموا بها طارت (٣).\n_________\n(١) في (ب): من الذهب.\n(٢) نسبه لابن عباس القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٥٢ وهو مروي عن على - ﵁ -، وسيأتي تخريجه، وروي عن النبي - ﷺ - نحوه مرفوعًا، رواه ابن مردويه، كما في \"الدر المنثور\" للسيوطي ٤/ ٥٠٨.\nوروي عن ابن عباس - ﵄ -، قوله: ركبانا فقط، رواه الطبري في \"جامع البيان\" ١٦/ ١٢٧.\n(٣) رواه عبد الله بن أحمد في \"زوائد المسند\" ١/ ١٥٥ والحاكم في \"المستدرك\" ٢/ ٤٠٩ وقال: صحيح على شرط مسلم ولم يخرجاه. وتعقبه الذهبي قائلًا: بل عبد الرحمن هذا لم يرو له مسلم ولا لخاله النعمان، ورواه الطبري في \"جامع البيان\" ١٦/ ١٢٦، والواحدي في \"الوسيط\" ٣/ ١٩٥.\nكلهم من طريق عبد الرحمن بن إسحاق القرشي عن النعمان بن سعد، عن علي - ﵁ -.\nوعبد الرحمن بن إسحاق أبو شيبة الواسطي القرشي، ضعيف جدًّا.\nانظر: \"الكامل\" لابن عدي ٤/ ٣٥٤، \"تقريب التهذيب\" لابن حجر (ص ٥٧٠) لفظهم الَّذي ذكروه أما والله ما يحشر الوفد على أرجلهم، ولا يساقون سوقًا، ولكنهم يؤتون بنوق من نوق الجنّة لم ير الخلائق مثلها، عليها رحائل من ذهب فيركبون عليها حتَّى يضربوا أبواب الجنّة.\nوانظر: \"الكاف الشاف\" لابن حجر (ص ١٠٨) وليس فيه قوله: نجائب سرجها يواقيت إلخ.\nوذكره باللفظ الَّذي ذكره المصنف البغوي في \"معالم التنزيل\" ٥/ ٢٥٥ وعزاه إلى علي - ﵁ -، غير مسند، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٥٢.","vol":"17","page":458},{"text":"[١٧٤٣] أخبرنا عبد الله بن حامد الوزان (١)، قال: أخبرنا أحمد (٢) بن محمد بن شاذان (٣)، قال: حدثنا جبغوبه (٤) بن محمد (٥)، قال: حدثنا صالح بن محمد (٦)، عن إبراهيم بن محمد (٧)، عن صالح بن صدقة (٨)، أن علي بن أبي طالب [- ﵁ -] (٩) قال: لما نزلت هذِه الآية: ﴿يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا (٨٥)﴾ قلت: يا رسول الله، إني قد رأيت الملوك ووفودهم، فلم أر وفدًا (١٠) إلَّا ركبانًا، فما وفد الله؟ قال: قال رسول الله - ﷺ -: \"يا على، إذا كان (١١) المنصرف بين يدي الله تعالى، تلقت الملائكة المؤمنين، بنوق بيض، رحالها وأزمتها الذهب، على كل مركب حلة لا تساويها الدنيا (١٢)، فيلبس كل مؤمن حلته، ثم يستوون على مراكبهم، فتهوي بهم النوق حتَّى ينتهى بهم إلى الجنّة، فتتلقاهم\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) ساقط من غير الأصل.\n(٣) لم أجده.\n(٤) هكذا في الأصل: جبغوبه، وفي (ب) جعنويه، وفي (ج): جيفويه.\n(٥) لم أجده.\n(٦) الترمذي، متهم ساقط.\n(٧) ابن أبي يحيى، متروك.\n(٨) لم أجده.\n(٩) في النسخ: كرم الله وجهه.\n(١٠) في الأصل: وافدًا.\n(١١) تصحفت في (ب) إلى: جاب.\n(١٢) سقطت من (ح).","vol":"17","page":459},{"text":"الملائكة ﴿سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ (٧٣)﴾ \" (١) (٢).\nوقال الربيع بن أنس: ﴿يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَنِ وَفْدًا (٨٥)﴾ قال: يفدون إلى ربهم فيكرمون، يعطون ويحيون، ويشفعون (٣).\n\n<span data-type=\"title\" id=toc-2717>٨٦ </span>- ﴿وَنَسُوقُ الْمُجْرِمِينَ﴾\nيعني: الكافرين ﴿إِلَى جَهَنَّمَ وِرْدًا﴾.\nقال المفسرون: عطاشًا مشاة على أرجلهم، قد تقطعت أعناقهم من العطش (٤).\nوالورد: جماعة يردون الماء، اسم على لفظ المصدر (٥).\n* * *\n_________\n(١) الزمر: ٧٣.\n(٢) [١٨٤٣] الحكم على الإسناد:\nضعيف جدًّا\" فيه إبراهيم بن محمد متروك، وصالح متهم ساقط، ومجاهيل عدة.\nالتخريج:\nلم أجده مسندًا، لكن ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٥٢ وعزاه للمصنف.\n(٣) لم أجده.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٥٣.\n\"لباب التأويل\" للخازن ٣/ ١٩٧، وقد روى الطبري، وغيره في ذلك آثارًا عن بعض السلف. انظر: \"جامع البيان\" للطبري ١٦/ ١٢٧، \"الدر المنثور\" للسيوطي ٤/ ٥١٠.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١١، \"نفس الصباح\" للخزرجي ٢/ ٤٨٣، \"بهجة الأريب\" للمارديني (ص ١٤٩)، \"البحر المحيط\" لأبي حيان ٦/ ٢٠٣.","vol":"17","page":460},{"text":"<span data-type=\"title\" id=toc-2718>٨٧ </span>- قوله ﷿: ﴿لَا يَمْلِكُونَ الشَّفَاعَةَ إِلَّا مَنِ اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا (٨٧)﴾\nيعني: لا إله إلَّا الله (١). و(من) في موضع النصب على الاستثناء (٢).\nقال ابن عباس، - ﵄ -: لا يشفع إلَّا من ﴿اتَّخَذَ عِنْدَ الرَّحْمَنِ عَهْدًا﴾ فيشهد (٣) أن لا إله إلَّا الله، وتبرأ من الحول والقوة، ولا يرجو إلَّا الله (٤).\nوقال بعضهم: معناه: إلَّا لمن اتخذ (٥)، نظيره: ﴿وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى﴾ (٦).\nقال مقاتل: إلَّا من اتخذ عند الرحمن عهدًا، يعني اعتقد التوحيد (٧).\nوقال قتادة: عمل بطاعة الله تعالى (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٥٥، \"لباب التأويل\" للخازن ٣/ ١٩٨.\n(٢) \"إملاء ما من به الرحمن\" للعكبري ٢/ ١١٧.\n\"البحر المحيط\" لأبي حيان ٦/ ٢٠٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٥٣.\n(٣) في غير الأصل: شهد.\n(٤) رواه عنه الطبري في \"جامع البيان\" ١٦/ ١٢٨.\nوانظر: \"الوسيط\" للواحدي ٣/ ١٩٦.\n(٥) \"جامع البيان\" للطبري ١٦/ ١٢٨، \"معالم التنزيل\" للبغوي ٥/ ٢٥٥.\n(٦) الأنبياء: ٢٨.\n(٧) \"تفسير مقاتل\" ٢/ ٦٣٩.\n(٨) رواه الطبري في \"جامع البيان\" ١٦/ ١٢٢.","vol":"17","page":461},{"text":"وروى أبو وائل (١)، عن عبد الله بن مسعود، ﵁، قال: سمعت رسول الله - ﷺ -، يقول لأصحابه ذات يوم: \"أيعجز أحدكم أن يتخذ كل صباح ومساء (عند الله عهدًا\"؛ قالوا، وكيف ذلك (٢)، قال: \"يقول عند كل صباح ومساء) (٣): اللهم فاطر السموات والأرض عالم الغيب والشهادة، إني أعهد إليك في هذِه الحياة الدنيا بأني أشهد أن لا إله إلَّا أنت وحدك لا شريك لك، وأن محمدًا عبدك ورسولك، وأنك إن تكلني إلى نفسي تقربني من الشر، وتباعدني من الخير، وإني لا أثق إلَّا برحمتك، فاجعل لي عندك عهدًا توفينيه يوم القيامة إنك لا تخلف المعياد. فإذا قال ذلك طبع عليه طابع (٤) ووضع تحت العرش، فإذا كان يوم القيامة، نادى مناد: أين الذين لهم عند الله عهد (٥) فيدخلون الجنّة\" (٦).\n_________\n(١) هو شقيق بن سلمة، مضت ترجمته.\n(٢) ساقط من الأصل.\n(٣) ما بين القوسين ساقط من (ب).\n(٤) في (ب): طبع بطابع.\n(٥) في الأصل، (ح): عهدًا، والصحيح ما في (ب) بالرفع.\n(٦) قال الزيلعي: في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٣٣٩: غريب مرفوعًا ولم أجده إلَّا موقوفا، رواه الحاكم في \"المستدرك\"، والطبراني في \"المعجم الكبير\"، وابن أبي شيبة في \"المصنف\" في كتاب الدعاء، وأبو نعيم في \"حلية الأولياء\"، كلهم من حديث المسعودي: عن عون بن عبد الله بن عتبة، عن أبي فاختة، عن الأسود بن يزيد، عن ابن مسعود. ا. هـ.\nقلت: رواه الحاكم في \"المستدرك\" ٢/ ٤٥٩، وقال: صحيح الإسناد ولم يخرجاه.","vol":"17","page":462},{"text":"<span data-type=\"title\" id=toc-2719>٨٨ </span>- قوله ﷿: ﴿وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا (٨٨)﴾\nيعني: اليهود والنصارى ومن زعم أن الملائكة بنات الله تعالى. وقرأ حمزة والكسائي بضم الواو، وجزم اللام، وهي أربعة مواضع هاهنا وحرف في سورة الزخرف (١)، وحرف في سورة نوح (٢) ﵇.\n_________\n= وقال الذهبي: صحيح. ووقع في مطبوعة \"المستدرك\": عن عون، عن الأسود، دون أبي فاختة.\nوالظاهر أنَّه سقط من المطبوعة، فقد أثبته الحافظ في \"الكاف الشاف\" ص ١٠٨، وإن وقع في مطبوعته ابن فاجة، ورواه الطبراني في \"المعجم الكبير\" ٩/ ١٨٦. ورواه أبو نعيم في \"حلية الأولياء\" ٤/ ٢٧١ كلاهما عن أبي فاختة عن الأسود به. وأما رفعه فقد عزاه الزيلعي، وابن حجر في \"الكاف الشاف\" (ص ١٠٨) إلى الثعلبي فقط.\nوقد روي نحوه مرفوعًا، من طريق ابن مسعود، رواه ابن مردويه في \"تفسيره\" في سورة الأحزاب من طريق عون بن عبد الله، عن رجل من بني سليم، عن ابن مسعود، مرفوعًا بلفظ: \"العهد المسئول أن تقول: الله فاطر السموات والأرض، عالم الغيب والشهادة، إني أعهد إليك في هذِه الحياة الدنيا، ألا تكلني إلى عمل يقربني من الشر، ويباعدني من الخير، وإني لا أثق إلَّا برحمتك، فاجعل لي عهدًا عندك تؤديه إليَّ يوم القيامة، إنك لا تخلف الميعاد\".\nعزاه له الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٣٤٠، وابن حجر في \"الكاف الشاف\" (ص ١٠٨). وهو سند ضعيف لأجل الرجل الراوي عن ابن مسعود فهو مجهول.\nوروى الحديث: الحكيم الترمذي مرفوعًا لكن من حديث أبي بكر الصديق - ﵁ - كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٣٤٠، \"الكاف الشاف\" لابن حجر (ص ١٠٨)، \"الدر المنثور\" للسيوطي ٤/ ٥١٠.\n(١) ﴿قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ﴾ [االزخرف: ٨١].\n(٢) ﴿يَزِدْهُ مَالًا وَوَلَدُهُ [نوح: ٢١].","vol":"17","page":463},{"text":"والباقون بالفتح (١).\nوهما لغتان، مثل: العَرَب والعُرْب، والعَجَم والعُجْم (٢).\nوقال الشاعر:\nولقد رأيتُ جماعةً (٣) ... قد ثَمَّرُوا مالًا وَوُلْدًا (٤)\nوقال آخر:\nفليت فلانًا كان في بطن أمه ... وليت فلانًا كان وُلْدَ حمار (٥)\nمخففًا.\nوقيس (٦) تجعل الوُلد بالضم جمعًا (٧)، والولد بالفتح واحدًا (٨).\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٤١٢)، \"التيسير\" للداني (ص ١٢٢).\n\"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٩، \"التذكرة\" لابن غلبون ٢/ ٤٢٦ - ٤٢٧.\n(٢) انظر: \"لسان العرب\" لابن منظور ٣/ ٤٦٧ - ٤٦٨ (ولد).\n(٣) في غير الأصل: معاشرًا.\n(٤) البيت للحارث بن حلزة، وهو في \"ديوانه\" (ص ٤٦).\n(٥) البيت في \"لسان العرب\" لابن منظور ٣/ ٤٦٨ (ولد)، \"تهذيب اللغة\" للأزهري ١٤/ ١٧٨ (ولد)، \"تاج العروس\" للزبيدي ٩/ ٣٢٢ (ولد)، بلا نسبة.\n(٦) قيس شعب من العرب كبير ينتسبون إلى قيس عيلان بن مضر من عدنان وفي قيس قبائل كثيرة منها: سليم، وغطفان، وهوازن، وعامر، وغيرها.\nانظر: \"جمهره أنساب العرب\" لابن حزم (ص ٢٤٣)، وما بعدها.\n(٧) في (ب): بضم الواو جميعًا.\n(٨) \"لسان العرب\" لابن منظور ٣/ ٤٦٨.","vol":"17","page":464},{"text":"<span data-type=\"title\" id=toc-2720>٨٩ </span>- قوله ﷿: ﴿لَقَدْ جِئْتُمْ شَيْئًا إِدًّا (٨٩)﴾\nقال ابن عباس، - ﵄ -: منكرًا (١).\nوقال قتادة ومجاهد: عظيمًا (٢). (وقال الضحاك: فظيعًا (٣). وقال مقاتل: معناه لقد قلتم قولًا عظيمًا) (٤).\nنظيرها: قوله سبحانه: ﴿أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا (٤٠)﴾ (٥). والإد في كلام العرب أعظم الدواهي (٦).\nقال رُؤبة:\nنَطْحُ بني إد رؤوسَ (٧) الأدَادْ (٨).\nوفيه ثلاث لغات: إد بالكسر، وهي قراءة العامة، وأد بالفتح (٩)\n_________\n(١) رواه الطبري في \"جامع البيان\" ١٦/ ١٢٩ بلفظ شيئًا عظيمًا، وهو المنكر من القول.\n(٢) رواه عنهما الطبري في \"جامع البيان\" ١٦/ ١٢٩.\nورواه عن قتادة عبد الرزاق في \"تفسير القرآن\" ٢/ ١٣، ومن طريقه رواه الطبري.\n(٣) لم أجده، وهو كتفسير ابن عباس ومجاهد، وقتادة.\n(٤) \"تفسير مقاتل\" ٢/ ٦٣٩، وما بين القوسين ساقط من (ب).\n(٥) الإسراء: ٤٥، وسقطت الآية من (ب).\n(٦) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١١، \"نفس الصباح\" للخزرجي ٢/ ٤٨٣، \"التبيان في تفسير غريب القرآن\" لابن الهائم (ص ٢٨٤)، \"لسان العرب\" لابن منظور ٣/ ٧١ (أدد).\n(٧) في (ب) تصحفت إلى: بني إدريس.\n(٨) البيت في \"ديوانه\" (ص ٤٠).\n(٩) هذه القراءة نسبها له ابن جني في \"المحتسب\" ٢/ ٤٥، والطبري في \"جامع البيان\" ١٦/ ١٢٩، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٥٦ نقلًا عن المصنف. =","vol":"17","page":465},{"text":"وهي قراءة السلمي، وآد مثل ماد (١)، وهي لغة بعض العرب.\n\n<span data-type=\"title\" id=toc-2721>٩٠ </span>- قوله ﷿: ﴿تَكَادُ الْسَّمَاوَتُ﴾\nقرأ نافع والكسائي بالياء لتقدم (٢) الفعل، وقرأ الباقون بالتاء، لتأنيث السموات (٣).\n﴿يَتَفَطَّرْنَ﴾ يتشققن ﴿مِنْهُ﴾.\nوقرأ عاصم وأبو عمرو: (ينفطرن) بالنون (٤) من الانفطار (٥)، وهو اختيار أبي عبيدة، لقوله ﷿: ﴿إِذَا الْسَّمَاءُ انْفَطَرَتْ (١)﴾ (٦) وقوله: ﴿السَّمَاءُ مُنْفَطِرٌ بِهِ﴾ (٧)، (والباقون بالتاء من التفطر) (٨)\n_________\n= ونسبها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ٨٩) لعلي بن أبي طالب - ﵁ -.\n(١) قال الزجاج في \"معاني القرآن\" ٣/ ٣٤٦: لا أعلم أنَّه قرئ بها.\n(٢) في (ب): على تقدير الفعل، وفي (ح): لتقديم.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٤١٢)، \"التيسير\" للداني (ص ١٢٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٥).\n(٤) هذِه قراءة عاصم من رواية أبي بكر، انظر: \"السبعة\" لابن مجاهد (ص ٤١٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٩، \"التذكرة\" لابن غلبون ٢/ ٤٢٧.\n(٥) الانفطار: الانشقاق، يقال: فطر ناب البعير إذا أنشق اللحم وخرج.\nانظر: \"معاني القرآن\" للنحاس ٤/ ٣٦٤، \"العمدة في غريب القرآن\" لمكي (ص ١٩٨)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ١/ ١٩٢، \"بهجة الأريب\" للمارديني (ص ١٤٩).\n(٦) الانفطار: ١.\n(٧) المزمل: ١٨.\n(٨) قال البغوي في \"معالم التنزيل\" ٥/ ٢٥٦: ومعناهما واحد، يقال: انفطر الشيء، =","vol":"17","page":466},{"text":"﴿وَتَنْشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا﴾ قال ابن عباس - ﵄ -: كسرًا (١).\nوقال مقاتل: قطعًا (٢).\nوقال عطاء: هدمًا (٣).\nوقال أبو عبيدة: سقوطًا (٤).\n\n<span data-type=\"title\" id=toc-2722>٩١ </span>- ﴿أَنْ دَعَوْا﴾\nيعني: لأن دعوا (٥) ومن أن جعلوا (٦).\nوقالوا: ﴿لِلرَّحْمَنِ وَلَدًا﴾ قال ابن عباس - ﵄ - وكعب ﵀: فزعت السموات والأرض والجبال وجميع الخلائق إلَّا الثقلين وكادت أن تزول، وغضبت الملائكة، واستعرت جهنم حين قالوا:\n_________\n= وتفطر أي: تشقق. ساقط من (ب).\n(١) لم أجد هذا القول منسوبًا لابن عباس - ﵄ -، والمروي عنه في \"جامع البيان\" للطبري ١٦/ ٩٩ تفسير الهد بالهدم والانقضاض.\nو(كسرًا) ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٥٦ بلا نسبة.\nوهو تفسير لغوي صحيح، قال الجوهري في \"الصحاح\" ٢/ ٤٨٤ (هدد) وهد البناء هدًا كسره وضعضعه.\n(٢) الَّذي في \"تفسيره\" ٢/ ٦٤٠ وقعًا، وكذا في نسخة أخرى مخطوطة.\n(٣) لم أجده عن عطاء، وهو مروي عن ابن عباس، كما تقدم، رواه عنه الطبري في \"جامع البيان\" ١٦/ ١٣٠.\n(٤) \"مجاز القرآن\" لأبي عبيدة ٢/ ١٢ والذي فيه: هذا مصدر هددت أي سقطت، فجاء مصدره صفة للجبال.\n(٥) سقطت من (ح).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٥٧، \"مجاز القرآن\" لأبي عبيدة ٢/ ١٢.","vol":"17","page":467},{"text":"لله ﷿ ولد (١).\nثم نفى عز شأنه (٢) عن نفسه الولد فقال:\n\n<span data-type=\"title\" id=toc-2723>٩٢ </span>- ﴿وَمَا يَنْبَغِي لِلرَّحْمَنِ أَنْ يَتَّخِذَ وَلَدًا (٩٢)﴾\nيعني: أنَّه لا يفعل ذلك، ولا يحتاج إليه، ولا يوصف به.\n\n<span data-type=\"title\" id=toc-2724>٩٣ </span>- ﴿إِنْ كُلُّ مَنْ﴾\nما كل من ﴿فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَنِ عَبْدًا﴾ لا ولدًا.\n\n<span data-type=\"title\" id=toc-2725>٩٤ </span>- ﴿لَقَدْ أَحْصَاهُمْ وَعَدَّهُمْ عَدًّا (٩٤)﴾\nأي: أنفاسهم وأيامهم وآثارهم، فلا يخفى عليه شيء.\n\n<span data-type=\"title\" id=toc-2726>٩٥ </span>- ﴿وَكُلُّهُمْ آتِيهِ﴾\nجائيه ﴿يَوْمَ الْقِيَامَةِ فَرْدًا﴾ وحيدًا (٣) بعمله، ليس معه شيء من الدنيا (٤) (٥).\n[١٨٤٤] أخبرنا عبد الله بن حامد (٦)، قال: أخبرنا محمد بن\n_________\n(١) رواه عن ابن عباس، وعن كعب الطبري في \"جامع البيان\" ١٦/ ١٣٥ كل أثر منفصل عن الآخر، والمصنف اختصر أثر ابن عباس، وجمع بينه وبين أثر كعب.\n(٢) في (ب): - ﷺ -، وفي (ح): -﷿-.\n(٣) في (ج): وحيدًا فريدًا.\n(٤) في (ب): من الدنيا شيء.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ١٣٢، \"الوسيط\" للواحدي ٣/ ١٩٧، \"معالم التنزيل\" للبغوي ٥/ ٢٥٧.\n(٦) لم يذكر بجرح أو تعديل.","vol":"17","page":468},{"text":"الحسين بن الحسن (١)، قال: حدثنا أحمد بن يوسف السلمي (٢)، قال: أخبرنا عبد الرزاق (٣) ح (٤).\n[١٨٤٥] وأخبرنا عبد الله (٥)، قال: وأخبرنا محمد بن جعفر بن يزيد (٦)، قال: حدثنا أحمد بن عبيد المؤدب (٧)، قال: حدثنا عبد الرزاق (٨)، قال: أخبرنا معمر (٩)، عن همام بن منبه (١٠) قال: هذا ما أخبرنا أبو هريرة - ﵁ -، عن رسول الله - ﷺ - قال: قال الله تعالى: \"كذبني عبدي ولم يكن له ذلك، وشتمني عبدي ولم يكن له ذلك، أما تكذيبه إياي بأن يقول: لن يعيدنا كما بدأنا، وأما شتمه إياي بأن يقول: اتخذ الله ولدًا وأنا الأحد الصمد، لم ألد، ولم أولد، ولم يكن لي كفوًا أحد\" (١١).\n_________\n(١) أبو بكر النيسابوري القطان، قال عنه الحاكم: الشيخ الصالح.\n(٢) حافظ، ثقة.\n(٣) ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٤) سقطت من (ح).\n(٥) عبد الله بن حامد، لم يذكر بجرح أو تعديل.\n(٦) أبو بكر المطيري ثم البغدادي، ثقة، مأمون.\n(٧) قال ابن عدي: كان يحدث بمناكير مع أنَّه كان من أهل الصدق.\n(٨) ثقة، حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٩) معمر بن راشد، ثقة ثبت إلَّا أن في روايته فيما حدث به بالبصرة شيئًا.\n(١٠) ثقة.\n(١١) [١٨٤٤ - ١٨٤٥] الحكم على الإسناد:\nفيه أحمد بن عبيد المؤدب، صدوق، حدث بمناكير، وشيخ المصنف لم يذكر بجرح أو تعديل، لكن الحديث صحيح كما سيأتي في تخريجه.","vol":"17","page":469},{"text":"<span data-type=\"title\" id=toc-2727>٩٦ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا﴾\nأي: حبًا يحبهم، ويحببهم إلى عباده المؤمنين، من أهل السموات والأرض.\n[١٨٤٦] أخبرنا عبد الخالق بن علي بن عبد الخالق (١)، أبو القاسم الفامي (٢)، قال: أخبرنا أبو علي محمد بن أحمد بن الحسن الصواف (٣) ببغداد قال: حدثنا أبو جعفر الحسن بن علي الفارسي (٤)\n_________\n= التخريج:\nرواه البخاري كتاب: التفسير، باب: سورة ﴿قُل هُوَ اللَّهُ أَحَدٌ﴾ (٤٩٧٥)، من طريق عبد الرزاق، عن معمر عن همام عن أبي هريرة به.\nوفي الموضع نفسه، (٤٩٧٤) من طريق أبي الزناد عن الأعرج عن أبي هريرة به.\nوفي كتاب: بدء الخلق، باب: ما جاء في قوله .. (٣١٩٣)، من طريق سفيان، عن أبي الزناد به.\n(١) ثقة.\n(٢) في الأصل و(ب): قال: حدثنا أبو القاسم الفامي، وهو خطأ فأبو القاسم الفامي هو عبد الخالق كما جاء في موضع آخر من المخطوطة. وفي (ب) القايبتي، بدل الفامي.\n(٣) ثقة، مأمون.\n(٤) الحسن بن علي بن الوليد، أبو جعفر الفارسي الفسوي، نزيل بغداد.\nروى عن: علي بن الجعد الجوهري، وفيض بن وثيق البصري، وسعيد بن سليمان الواسطي وإبراهيم بن مهدي المصيصي. وعنه: عبد الباقي بن قانع، وأبو عمرو بن السماك، وعبد الصمد بن علي الطستي، والطبراني وغيرهم. قال الدارقطني: لا بأس به. توفي سنة ٢٩٦ هـ. =","vol":"17","page":470},{"text":"قال: حدثنا إسحاق بن بشر الكوفي (١) قال: حدثنا خالد (٢) بن يزيد (٣)، عن حمزة الزيات (٤)، عن أبي إسحاق السبيعي (٥)، عن البراء بن عازب (٦) - ﵄ -، قال: قال رسول الله - ﷺ - لعلي بن أبي طالب، كرم الله وجهه: \"يا علي قل: اللهم اجعل لي عندك عهدًا، واجعل لي في صدور المؤمنين مودة\".\nفأنزل الله تعالى ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا (٩٦)﴾ (٧).\n_________\n= \"تاريخ بغداد\" للخطيب ٧/ ٣٧٢، \"تاريخ الإسلام\" للذهبي (٢٢/ ١٢٨).\n(١) كذاب، يضع الحديث.\n(٢) في (ب): خلف.\n(٣) أبو الهيثم، الكوفي الكحال الطبيب، صدوق مقرئ له أوهام.\n(٤) حمزة بن حبيب بن عمارة الزيات، صدوق ربما وهم.\n(٥) ثقة، مكثر، عابد، اختلط بأخره.\n(٦) صحابي جليل.\n(٧) [١٨٤٦] الحكم على الإسناد:\nموضوع؛ فيه إسحاق بن بشر متفق على كذبه ووضعه الحديث.\nالتخريج:\nرواه ابن مردويه في \"تفسيره\": حدثنا محمد بن أحمد بن السري، وعبد الباقي بن قانع قالا: حدثنا الحسن بن علي بن النعمان، حدثنا إسحاق بن بشر الكاهلي، حدثنا خالد بن يزيد به.\nكما في \"تخريج أحاديث وآثار الكشاف\" للزيعلي ٢/ ٣٤٢، \"الدر المنثور\" للسيوطي ٤/ ٥١٢.\nورواه الطبراني في جزء أحاديث حمزة الزيات، قال: حدثنا الحسن بن علي الفسوي، حدثنا إسحاق بن بشر الكاهلي، حدثنا خالد بن يزيد، به. =","vol":"17","page":471},{"text":"[١٨٤٧] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا عبدوس (٢) بن الحسين (٣)، قال: حدثنا أبو حاتم (٤)، قال: حدثنا ابن أبي أويس (٥)، قال: حدثني مالك بن أنس (٦)، عن سهيل (٧) بن أبي صالح، عن أبيه (٨)، عن أبي هريرة - ﵁ -، عن رسول الله - ﷺ - أنَّه قال: \"إذا أحب الله العبد قال لجبريل ﵇: يا جبريل، إني قد (٩) أحببت فلانًا فأحبه. فيحبه جبريل ﵇، ثم ينادي في أهل السماء: إن الله قد أحب فلانًا فأحبوه. فيحبه أهل السماء، ثم يضع له المحبة في الأرض، وإذا أبغض العبد\" قال مالك: لا أحسبه إلَّا\n_________\n= كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٣٤٢.\nوذكر تخريجه ابن حجر في \"الكاف الشاف\" (ص ١٠٨).\nوقال: وفيه إسحاق بن بشر عن خالد بن يزيد وهما متروكان مع أنَّه ذكر أن خالد ابن يزيد صدوق كما في \"تقريب التهذيب\" لابن حجر (٢٩٣).\nورواه ابن مردويه والديلمي، كما في \"الدر المنثور\" للسيوطي ٤/ ٥١٢ بزيادة: واجعل لي عندك ودًا.\n(١) لم يذكر بجرح أو تعديل.\n(٢) في (ب) المقدوسي، وهو تصحيف.\n(٣) أبو الفضل النيسابوري، النصراباذي، لم يذكر بجرح أو تعديل.\n(٤) محمد بن إدريس بن المنذر، الحنظلي، أبو حاتم الرازي، حافظ إمام ثقة جليل.\n(٥) إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي، أبو عبد الله المدني، ابن أخت الإمام مالك بن أنس، صدوق أخطأ في أحاديث من حفظه.\n(٦) إمام دار الهجرة، وأحد أئمة الإسلام الأثبات الكبار المتبعين.\n(٧) سهيل بن ذكوان أبي صالح السمان، أو يزيد المدني، صدوق تغير حفظه بأخرة.\n(٨) ذكوان السمان، ثقة، ثبت.\n(٩) سقطت من غير الأصل.","vol":"17","page":472},{"text":"قد قال في البغض مثل ذلك (١).\n[١٨٤٨] وأخبرنا عبد الله بن حامد (٢)، قال: أخبرنا محمد بن يعقوب (٣) قال: حدثنا يحيى بن أبي طالب (٤) قال: حدثنا عبد الوهاب (٥) قال: حدثنا سعيد (٦)، عن قتادة (٧)، في قول الله تعالى:\n_________\n(١) [١٨٤٧] الحكم على الإسناد:\nضعيف فيه عبدوس بن الحسين، لم يذكر فيه جرحًا ولا تعديلًا، وكذا شيخ المصنف الَّذي روى عنه، وفيه: إسماعيل بن أبي أويس، قال ابن حجر: لا يحتج بشيء من حديثه غير ما في الصحيح والحديث صحيح كما سيأتي في تخريجه.\nالتخريج:\nرواه البخاري كتاب: بدء الخلق، باب: ذكر الملائكة (٣٢٠٩)، كتاب: الأدب، باب: المقة الله تعالى (٦٠٤٠) كلاهما من طريق موسى بن عقبة، عن نافع، عن أبي هريرة به.\nورواه أيضًا في كتاب: التوحيد، باب: كلام الرب مع جبريل .. (٧٤٨٥) من طريق عبد الله بن دينار عن أبي صالح به.\nورواه مسلم كتاب: البر والصلة والأدب، باب إذا أحب الله عبدًا (٢٦٣٧)، من طريق سهيل به ورواه الإمام مالك في \"الموطأ\" ٢/ ٩٣٥ عن سهيل به.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو العباس الأصم، ثقة.\n(٤) يحيى بن أبي طالب جعفر بن عبد الله، أبو بكر الواسطي البزاز، محله الصدق.\n(٥) عبد الوهاب بن عطاء الخفاف، أبو نصر العجلي مولاهم، البصري، صدوق ربما أخطأ، أنكروا عليه حديثًا في فضل العباس يقال دلّسه عن ثور ا. هـ.\n(٦) سعيد بن أبي عروبة: ثقة حافظ، كثير التدليس واختلط وكان من أثبت الناس في قتادة.\n(٧) قتادة بن دعامة، ثقة، ثبت.","vol":"17","page":473},{"text":"﴿سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا﴾ قال: إي والله، ود في قلوب أهل الإيمان، وإن هرم بن حيان يقول: ما أقبل عبد بقلبه إلى الله تعالى، إلَّا أقبل الله تعالى بقلوب أهل الإيمان إليه، حتَّى يرزقه مودتهم ومحبتهم (١) ورحمتهم (٢).\n\n<span data-type=\"title\" id=toc-2728>٩٧ </span>- قوله ﷿: ﴿فَإِنَّمَا يَسَّرْنَاهُ﴾\nسهلناه، يعني: القرآن ﴿بِلِسَانِكَ﴾ يا محمد ﴿لِتُبَشِّرَ بِهِ الْمُتَّقِينَ﴾ يعني: المؤمنين ﴿وَتُنْذِرَ بِهِ قَوْمًا لُدًّا﴾ قال ابن عباس - ﵄ -: شدادًا في الخصومة (٣). وقال الضحاك: جدلًا بالباطل (٤). وقال مقاتل: خصماء (٥).\n_________\n(١) سقطت من (ح).\n(٢) [١٨٤٨] الحكم على الإسناد:\nحسن فيحيى لم يتكلم فيه إلَّا موسى بن هارون والباقون على أنَّه لا بأس به،\nوشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ١٦/ ١٣٣ من طريق يزيد، عن سعيد، عن قتادة به.\n(٣) لم أجده مسندًا عن ابن عباس - ﵄ -.\nونسبه له القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٩٢، وذكره بلا نسبة البغوي في \"معالم التنزيل\" ٥/ ٢٥٨، والخازن في \"لباب التأويل\" ٣/ ١٩٩.\nوالمسند عن ابن عباس - ﵄ -، أنَّه قال: ظلمة، رواه الطبري في \"جامع البيان\" ١٦/ ١٣٤.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٢، والمروي عنه: خصماء، رواه ابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٤/ ٥١٣.\n(٥) \"تفسير مقاتل\" ٢/ ٦٤٠.","vol":"17","page":474},{"text":"وقال الحسن: صُمًا (١).\nوقال الربيع: صم آذان القلوب (٢).\nوهو جمع ألد، يقال رجل ألد إذا كان من عاداته مخاصمة الناس (٣).\nوقال مجاهد: الألد الظالم الَّذي لا يستقيم (٤).\nوقال أبو عبيدة: الألد الَّذي لا يقبل الحق، ويدعي الباطل (٥).\nقال الله تعالى: ﴿وَهُوَ أَلَدُّ الْخِصَامِ﴾ (٦)\n[١٨٤٩] وأخبرنا عبد الله بن حامد (٧)، قال: أخبرنا أحمد بن محمد بن الحسن بن (٨) الشرقي (٩)، قال: حدثنا أبو الأزهر (١٠)،\n_________\n(١) رواه الطبري في \"جامع البيان\" ١٦/ ١٣٤.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٥٤٦.\n(٣) انظر: \"لسان العرب\" لابن منظور ٣/ ٣٩٠ (لدد)، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٢٠٣ (لدد)، \"معاني القرآن\" للزجاج ٣/ ٣٤٧، \"نفس الصباح\" للخزرجي ٢/ ٤٨٤، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ١/ ٣٠١.\n(٤) رواه الطبري في \"جامع البيان\" ١٦/ ١٣٣ بلفظ: لا يستقيمون.\n(٥) \"مجاز القرآن\" لأبي عبيدة ٢/ ١٣.\n(٦) البقرة: ٢٠٤.\n(٧) لم يذكر بجرح أو تعديل.\n(٨) سقطت من الأصل.\n(٩) ثقة مأمون.\n(١٠) أحمد بن الأزهر، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.","vol":"17","page":475},{"text":"قال: حدثنا أبو أسامة (١) عن ابن (٢) جريج (٣)، عن ابن (٤) أبي مليكة (٥)، عن عائشة - ﵂ - قالت: سمعت رسول الله - ﷺ - يقول: \"أبغض الرجال إلى الله الألد (٦) الخصم\" (٧).\nثم خوف سبحانه، أهل مكة فقال:\n\n<span data-type=\"title\" id=toc-2729>٩٨ </span>- ﴿وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هَلْ تُحِسُّ﴾\nترى (٨).\n_________\n(١) حماد بن أسامة القرشي، ثقة، ثبت، ربما دلس وكان بأخرة يحدث من كتب غيره.\n(٢) في (ح): أبي.\n(٣) عبد الملك بن عبد العزيز بن جريج، ثقة فقيه فاضل وكان يدلس ويرسل.\n(٤) سقطت من الأصل.\n(٥) عبد الله بن عبيد الله بن عبد الله بن أبي مليكة بن عبد الله بن جدعان، ثقة، فقيه.\n(٦) سقطت من (ح).\n(٧) [١٨٤٩] الحكم على الإسناد:\nصحيح، رجاله ثقات، ما عدا شيخ المصنف فلم يذكر بجرح أو تعديل، وأبو الأزهر صدوق.\nالتخريج:\nرواه البخاري كتاب التفسير باب ﴿وَهُوَ أَلَدُّ الْخِصَامِ﴾ (٤٥٢٣)، ومسلم كتاب: العلم، باب في الألد الخصم (٢٦٦٨).\n(٨) هو قول الطبري في \"جامع البيان\" ١٦/ ١٣٤، والواحدي في \"الوسيط\" ٣/ ١٩٨، وذكره والقول الآخر: البغوي في \"معالم التنزيل\" ٥/ ٢٥٨ والخازن في \"لباب التأويل\" ٣/ ١٩٩.\nوهو مروي عن سعيد بن جبير، رواه عنه: ابن أبي حاتم، كما في \"الدر المنثور\" للسيوطي ٤/ ٥١٣.\nومروي عن قتادة، رواه عنه: عبد الرزاق في \"تفسير القرآن\" ٢/ ١٤، والطبري في \"جامع البيان\" ١٦/ ١٣٣، وعبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٤/ ٥١٣.","vol":"17","page":476},{"text":"وقيل: تجد (١) ﴿مِنْهُمْ مِنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًا﴾ وهو الصوت الخفي (٢).\nقال ذو الرمة:\nوقد توجس (٣) ركزا من سنابكها ... وكان صاحب أرض أو به الموم (٤)\nوقال أبو عبيدة: الركز الصوت، والحركة، الَّذي لا يفهمه، كركز الكتيبة (٥).\nوأنشد بيت لبيد ﵁:\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٥٨، \"لباب التأويل\" للخازن ٣/ ١٩٩. \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٢.\n(٢) روى الطبري في \"جامع البيان\" ١٣/ ١٣٥ عن ابن عباس، وقتادة، والضحاك: تفسير الركز بالصوت، مطلقًا دون تقييده بالصوت الخفي. ثم فسر الطبري الركز فقال: والركز في كلام العرب الصوت الخفي. وهو قول أبي عبيدة في \"مجاز القرآن\" ٢/ ١٤. والزجاج في \"معاني القرآن\" ٣/ ٣٤٧، ومكي\"العمدة في غريب القرآن\" (ص ١٩٨)، والراغب الأصفهاني \"مفردات ألفاظ القرآن\" ١/ ٤١٤.\nوانظر: \"لسان العرب\" لابن منظور ٥/ ٣٥٥ (ركز).\n(٣) في الأصل: توحش.\n(٤) البيت في \"ديوان ذي الرمة\" (ص ٤٤٩).\n(٥) \"مجاز القرآن\" لأبي عبيدة ٢/ ١٤.\nوالذي فيه: الصوت الخفي، والحركة، كركز الكتيبة.\nوليس فيه: الَّذي لا يفهمه، بل هذا قول اليزيدي في \"تفسير غريب القرآن\" (ص ٢٤٢).\nقال: الركز: الَّذي لا تفهمه من الأصوات والحركة.\nومثله ما في \"نفس الصباح\" للخزرجي ٢/ ٤٨٤: وركزًا أي صوتًا لا يفهم.","vol":"17","page":477},{"text":"وَتَوَجَّست (١) رِكْزَ الأَنيسِ فَرَاعَها ... عن ظهرِ غيبٍ والأنيسُ سِقَامُها (٢)\n_________\n(١) في الأصل: وتوحشت.\n(٢) البيت على هذِه الرواية في: \"مجاز القرآن\" لأبي عبيدة ٢/ ١٤.\n\"جامع البيان\" للطبري ١٦/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٩٢.\nوورد برواية أخرى هي:\nوتسمعت رز الأنيس فراعها ... عن ظهر غيب والأنيس سقامها.\nوهو هكذا في \"ديوان لبيد\" (ص ٣١١)، \"لسان العرب\" لابن منظور ١/ ٦٥٥ (غيب)، \"تاج العروس\" للزبيدي ٣/ ٤٩٧ (غيب).\nوقال ابن منظور: رز الأنيس: أي: صوت الصيادين.","vol":"17","page":478},{"text":"<span data-type=\"title\" id=toc-2730>٢٠ - سُورَة طَهَ</span>","vol":"17","page":479},{"text":"سورة طه\nمكية (١).\n_________\n(١) اختلف العلماء في تعريف المكي والمدني من القرآن على ثلاثة أقوال كما يلي: الأول: إن المكي ما نزل بمكة، والمدني ما نزل بالمدينة.\nالثاني: إن المكي ما وقع خطابًا لأهل مكة، والمدني ما وقع خطابًا لأهل المدينة.\nالثالث: إن المكي ما نزل قبل الهجرة، والمدني ما نزل بعد الهجرة.\nانظر: \"الإتقان في علوم القرآن\" للسيوطي ١/ ٤٥.\nوالمختار هو القول الثالث: وهو أن المكي ما نزل قبل الهجرة، والمدني ما نزل بعد الهجرة، لما يلي:\nأولًا: لأنه مطرد في كل السور ولا اعتراض عليه.\nثانيًا: لأن هذا الضابط الزمني يساعد في معرفة الناسخ والمنسوخ من القرآن لكون المكي نزل قبل المدني.\nأما القول الأول: فيخرج عنه ما نزل في خارج حدود مكة والمدينة فلا يعد في هذا النوع، مثل سورة الفتح كما روى البخاري في كتاب التفسير، باب: تفسير سورة الفتح (٤٥٥٣)، قال حدثنا عبد الله بن مسلمة عن مالك، عن زيد بن أسلم، عن أبيه أن رسول -﷿- كان يسير في بعض أسفاره ... فقال: \"لقد أنزلت عليّ الليلة سورة لهيّ أحب إليّ مما طلعت عليه الشمس ثم قرأ: ﴿إِنَّا فتَحْنَا لَكَ فَتْحًا مُبِيْنَا (١)﴾ \". وأما القول الثاني: فإنه غير مطرد في كل السور فبعض السور المكية لم تفتتح بخطاب أهل مكة وهو قوله: ﴿يَا أَيُّهَا الْنَّاسُ﴾، وبعض السور المدنية لم تفتتح بخطاب أهل المدينة وهو قوله: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا﴾، وكذلك ورد قوله تعالى: ﴿يَا أَيُّهَا الْنَّاسُ﴾ [البقرة: ٢١] وهي مدنية، وكذلك سورة النساء مدنية وافتتحت بخطاب أهل مكة وهو قوله تعالى: ﴿يَا أَيُّهَا الْنَّاسُ﴾ الآية (١).\nانظر: \"مباحث في علوم القرآن\" لمناع القطان (ص ٦٢) بتصرف. =","vol":"17","page":481},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وسورة طه مكية.\nانظر: \"البرهان في علوم القرآن\" للزركشي ١/ ١٩٧، \"الإتقان\" للسيوطي ١/ ٩٣.\nإلَّا أن السيوطي أشار إلى استثناء آية منها لكونها مدنية وهي قوله - ﷿ -: ﴿فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ ...﴾ [طه: ١٣٠].\nوقال: إنه يجب أن يستثنى آية أخرى وهو قوله: ﴿وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ...﴾ [١٣٠].\nواحتج للآية الثانية بما رواه البزار وأبو يعلى عن أبي رافع قال: أضاف النبي - ﷺ - ضيفًا فأرسلني إلى رجل من اليهود، أن أسلفني دقيقًا إلى هلال رجب. فقال: لا، إلَّا برهن. فأتيت النبي - ﷺ - فأخبرته فقال: \"والله إني لأمين في السماء أمين في الأرض\" فلم أخرج من عنده حتَّى نزلت هذِه الآية: ﴿وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ...﴾.\nقلت: والحديث أخرجه البزار في \"البحر الزخار\" ٩/ ٣١٥ (٣٨٦٣) قال: حدثنا عمرو بن علي قال: نا أبو عاصم قال: نا موسى بن عبيدة قال: أخبرني يزيد بن عبد الله بن قسيط عن أبي رافع بنحوه.\nوأخرجه الروياني في \"مسنده\" ١/ ٤٦٢ قال: حدثنا محمد بن بشار، حدثنا أبو عاصم، حدثنا موسى بن عبيدة به بنحوه.\nوأخرجه الطبراني في \"المعجم الكبير\" ١/ ٣٣١ (٩٨٩) قال: حدثنا الحسين بن إسحاق التستري، ثنا عثمان بن أبي شيبة، حدثنا عبد الله بن نمير، ثنا موسى بن عبيدة به بمعناه.\nوذكره الهيثمي في \"مجمع الزوائد\" ٤/ ٦٢٦، وعزاه إلى الطبراني في \"المعجم الكبير\" والبزار، وقال: فيه موسى بن عبيدة الربذي وهو ضعيف.\nوالحديث لم يخرجه أبو يعلى حيث لم يذكر لأبي رافع في كتابه مسندًا، وإنما روى أبو يعلى حديث ابن عباس ﵄: توفي رسول الله - ﷺ - ودرعه مرهونة عند رجل من اليهود بعشرين صاعًا من شعير أخذها طعامًا لأهله. =","vol":"17","page":482},{"text":"وهي مائة وخمس وثلاثون آية (١)، (وكلمها ألف وثلاثمائة وإحدى وأربعون كلمة (٢)، وحروفها خمسة آلاف ومائتان واثنان وأربعون حرفًا) (٣).\n[١٨٥٠] أخبرنا الأستاذ الإمام أبو إسحاق أحمد بن محمد الثعلبي ﵀ قراءة عليه بنيسابور (٤)، حدثنا أبو الحسن عبد الرحمن بن\n_________\n= وقال حسين أسد في حاشية \"مسند أبي يعلى\" ٥/ ٨٩: إسناده حسن.\nوعليه فإن سورة طه مكية لما يلي:\nأولًا: لضعف الحديث بهذِه الأسانيد.\nثانيًا: لأن الآية الأولى التي استثناها السيوطي وهي قوله تعالى: ﴿فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ ...﴾ [طه: ١٣٠] لم يستدل لمكيتها وهي في معنى الآية الثانية والتي تحث الرسول - ﷺ - على التعلق بالله والزهد في الدنيا.\nثالثًا: لقول أكثر الأئمة بأنها مكية حتَّى قال ابن الجوزي: وهي مكية كلها بإجماعهم.\nانظر: \"زاد المسير\" لابن الجوزي ٥/ ٢٦٨.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٦٣: مكية في قول الجميع.\nوقال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ١٥/ ٢٥٥؛ وهي مكية باتفاق الناس ..\nوقال الفيروزآبادي في \"بصائر ذوي التمييز\" ١/ ٣١٠: السورة مكية إجماعًا.\n(١) انظر: \"البيان في عد آي القرآن\" للداني (ص ١٨٣).\n(٢) المصدر السابق (ص ١٨٣).\n(٣) زيادة من (ب)، (ج)، وهو في المصدر السابق (ص ١٨٣).\n(٤) في الأصل: محمد بن إبراهيم الثعلبي.\nوراوي هذِه النسخة عن الثعلبي هو تلميذه، أبو الحسن الواحدي.","vol":"17","page":483},{"text":"إبراهيم بن محمد العدل ﵀ (١)، قال: نا عبد الله بن محمد بن عبد الرحمن الرازي (٢)، قال: نا أبو جعفر محمد بن عبد الله بن سليمان الحضرمي (٣)، وخشنام بن بشر بن العنبر (٤)، قالا: نا إبراهيم بن المنذر الحزامي (٥)، قال: نا إبراهيم بن المهاجر (٦) قال: حدثني عمر بن حفص بن ذكوان (٧)، عن مولى الحرقة (٨)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"إن الله -﷿- قرأ طه ويس قبل أن يخلق (٩) آدم بألفي عام، فلما سمعت الملائكة القرآن قالوا: طوبى لأمة ينزل عليها هذا، طوبى لألسن تكلم بهذا، وطوبى\n_________\n(١) في الأصل: أبو الحسين عبد الرحيم، وفي (ب): أبو الحسين.\n(٢) في (ب)، (ج): ابن الرحمن، لم أجده.\n(٣) ثقة حافظ.\n(٤) في الأصل: خوشنام، ولم أجده.\n(٥) صدوق، تكلم فيه أحمد لأجل القرآن.\n(٦) ابن سمسار الحديني. روى عن: عمر بن حفص بن ذكوان، وصفوان بن سليح، روى عنه: معين بن أبي عيسى، قال البخاري وابن حبان: منكر الحديث. \"الضعفاء\" للعقيلي ١/ ٦٦، \"المجروحين\" لابن حبان ١/ ١٠٨.\n(٧) عمر بن حفص بن ذكوان، روى عن ثابت البناني، ويزيد الرقاشي. قال أحمد: فرقنا حديثه. وقال يحيى: ليس بشيء. وقال النسائي: متروك الحديث وقال الدراقطني: ضعيف. \"الجرح والتعديل\" لابن أبي حاتم ١٠٢/ ٦، \"بحر الدم\" لابن المبرد ١/ ١١٥، \"ميزان الاعتدال\" ٤/ ١٠٩ \"الضعفاء والمتروكين\" لابن الجوزي ٢/ ٢٠٦.\n(٨) عبد الرحمن بن يعقوب الجهني، ثقة.\n(٩) في الأصل: خلق.","vol":"17","page":484},{"text":"لأجواف تحمل هذا\" (١).\n[١٨٥١] وأخبرنا أبو عمرو أحمد بن أبي الفراتي (٢)، قال: نا أبو نصر منصور بن محمد السرخسي (٣)، قال: نا محمد بن الفضل (٤)،\n_________\n(١) [١٨٥٠] الحكم على الإسناد:\nالحديث ضعيف جدّا، آفته إبراهيم بن المهاجر -وقد عُدّ هذا الحديث من مناكيره- وشيخه، وفيه من لم أجده.\nوقال أبو حاتم ابن حبان في \"المجروحين\" ١/ ١٠٨: هذا متن موضوع.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٣٠٩: هذا حديث غريب وفيه نكارة وإبراهيم بن مهاجر وشيخه تكلم فيهما.\nالتخريج:\nالحديث أخرجه ابن حبان في \"المجروحين\" ١/ ١٠٨، قال أخبرنا عمران بن موسى بن مجاشع السجستاني، حدثنا إبراهيم بن المنذر الحزامي به.\nوالعقيلي في \"الضعفاء\" ١/ ٦٦ قال: حدثنا محمد بن إسماعيل قال: حدثنا إبراهيم بن المنذر به.\nوالدارمي في \"السنن\" ٤/ ٢١٤٧، قال: حدثنا إبراهيم بن المنذر به.\nوابن أبي عاصم في \"السنة\" ١/ ٢٦٩، قال: ثنا إبراهيم بن المنذر الحزامي به بمثله.\nوابن الجوزي في \"الموضوعات\" ١/ ١٠٩، من طرق كلها عن إبراهيم بن المهاجر بن مسمار، عن إبراهيم مولى الخرقة، عن أبي هريرة بنحوه.\nوذكر ابن الجوزي عن البخاري أنَّه قال: إبراهيم بن المهاجر ضعيف منكر الحديث.\nوقال ابن عدي في \"الكامل\" ١/ ٢١٦: لم أجد لإبراهيم حديثًا أنكر من هذا؛ لأنه لا يرويه غيره.\n(٢) لم يذكر بجرح أو تعديل، في الأصل و(ب): أبو عمر الفراتي.\n(٣) مولى هارون الرشيد، لم يذكر بجرح أو تعديل.\n(٤) محمد بن الفضل: ضعيف.","vol":"17","page":485},{"text":"قال: نا إبراهيم بن يوسف <span data-type=\"title\" id=toc-2731>(١)</span>، قال: نا المسيب (٢)، عن زياد (٣)، عن الحسن (٤) أن النبي - ﷺ - قال: \"لا يقرأ أهل الجنّة من القرآن إلَّا طه ويس\" (٥).\n\n١ - قوله - ﷿ -: ﴿طه (١)﴾.\nقرأ أبو عمرو بفتح الطاء وكسر الهاء (٦)، وقرأ أهل المدينة والشام (٧)\n_________\n(١) إبراهيم بن يوسف بن ميمون الباهلي البلخي، صدوق. نقموا عليه الإرجاء.\n(٢) المسيب بن شريك: متروك.\n(٣) زياد بن أبي زياد الجصاص، ضعيف. روى عن: ابن سيرين والحسن البصري، وعنه: محمد بن يزيد الواسطي وهشيم بن بشير. \"تهذيب الكمال\" للمزي ٩/ ٤٧٠، \"تقريب التهذيب\" لابن حجر (٢٠٧٧).\n(٤) البصري، ثقة، فقيه، فاضل، مشهور. كان يرسل كثيرًا ويدلس.\n(٥) في (ب)، (ج): يس وطه.\n[١٨٥١] الحكم على الإسناد:\nضعيف جدًّا؛ فيه المسيب بن شريك متروك، وفيه من لم يذكر بجرح أو تعديل ومن ضُعِّف، مع إرسال الحسن.\nالتخريج:\nأخرجه أبو عبيد في \"فضائل القرآن\" (ص ٢٤٧)، باب: فضائل سورة هود وبني إسرائيل والكهف ومريم وطه، عن شهر بن حوشب بنحوه.\nوهذِه الطريق مقطوعة على شهر بن حوشب، ولا يقوى بها الحديث لكونه من الأمور الغيبية التي لا مجال للعقل فيها.\n(٦) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٦)، \"التيسير\" للداني (ص ١٢٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٧١.\n(٧) أهل المدينة هم: نافع وأبو جعفر وشيبة بن نصاح. أهل الشام هم: ابن عامر =","vol":"17","page":486},{"text":"بين الفتح والكسر فيهما (١)، وقرأ الأعمش وحمزة (٢) والكسائي بكسر الطاء والهاء (٣) وقرأ عاصم، وابن كثير بالتفخيم فيهما (٤)، وكلها (٥) لغات فصيحة صحيحة (٦).\n[١٨٥٢] أخبرنا عبد الله بن حامد بن محمد الأصبهاني (٧)، قال: نا محمد بن عمر بن جميل الأزدي (٨)، قال: نا محمد بن الجهم\n_________\n= وعطية الكلابي وإسماعيل بن المهاجر ويحيى الذماري وشريح الحضرمي. انظر: \"مباحث في علوم القرآن\" لمناع القطان (١٨٢).\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٦)، \"التيسير\" للداني (ص ١٢٢)، \"النشر في القراءات العشر\" لابن الجزري ١/ ٦٨، ٧٠.\n(٢) زيادة من (ب)، (ج).\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٧)، \"التيسير\" للداني (ص ١٢٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٧١. وأما قراءة الأعمش فذكرها القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٦٨.\n(٤) التفخيم: هو التعظيم، وتفخيم الحروف: هو ضد الإمالة وهي أن ينحو بالفتحة نحو الكسرة وبالألف نحو الياء كثيرًا.\nانظر: \"لسان العرب\" لابن منظور (فخم)، \"الإتقان في علوم القرآن\" للسيوطي ٢/ ٥٨٦، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٧١.\n(٥) في (ب): وهي.\n(٦) في (ج). صحيحة وفصيحة.\n(٧) في النسخ: الأصفهاني، وهو لم يذكر بجرح أو تعديل.\n(٨) في (ب): محمد بن عمرو، وهو لم يذكر بجرح أو تعديل.","vol":"17","page":487},{"text":"السمري (١) قال: نا يحيى بن زياد الفراء (٢) قال: نا قيس يعني: ابن الربيع (٣)، عن زر بن حبيش (٤) قال: قرأ رجل على عبد الله بن مسعود (٥): ﴿طأها﴾ فقال له عبد الله: ﴿طه (١)﴾ قال له الرجل: يا أبا (٦) عبد الرحمن أليس قد (٧) أمر أن يطأ قدميه. فقال عبد الله: ﴿طه (١)﴾ هكذا أقرأني رسول الله - ﷺ - (٨).\nواختلفوا في تفسيره فروى علي بن أبي طلحة (٩)، عن ابن عباس ﵄ قال: هو قسم أقسم الله -﷿- به (١٠) وهو اسم من أسماء\n_________\n(١) في (ب): محمد بن الهجم، صدوق ثقة.\n(٢) صدوق.\n(٣) صدوق تغير لما كبر، وأدخل عليه ابنه ما ليس من حديثه فحدث به.\n(٤) أبو مريم الكوفي، ثقة، جليل، مخضرم.\n(٥) الصحابي الجليل.\n(٦) في الأصل: يايا.\n(٧) زيادة من (ب).\n(٨) [١٨٥٢] الحكم على الإسناد:\nفيه شيخ المصنف وشيخه لم يذكرا بجرح أو تعديل، وقيس بن الربيع أدخل عليه ابنه ما ليس من حديثه فحدث به، إضافة إلى الانقطاع بينه وبين زر بن حبيش.\nالتخريج:\nأخرجه الفراء في \"معاني القرآن\" ٢/ ١٧٤، موصولًا، فقال: حدثني قيس بن الربيع قال: حدثني عاصم، عن زر بن حبيش به بمثله. وعاصم هذا هو ابن أبي النجود، صدوق له أوهام.\n(٩) في الأصل: عبد الله بن أبي طلحة.\n(١٠) سقط من الأصل.","vol":"17","page":488},{"text":"الله تعالى (١).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٣٦، قال: حدثنا على قال: ثنا عبد الله قال: ثنا معاوية، عن علي، عن ابن عباس بنحوه.\nرجال الإسناد:\nعلي بن داود بن يزيد القنطري، صدوق، ثقة.\nعبد الله بن صالح بن مسلم الجهني، أبو صالح، المصري، صدوق، كثير الغلط.\nمعاوية بن صالح بن حدير الحضرمي، أبو عمرو الحمصي، صدوق له أوهام. والأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٦٦، والسيوطي في \"الدر المنثور\" ٤/ ٥١٧ وعزاه لابن المنذر.\nوهذا الأثر ضعيف بهذا الإسناد، ويتناقض مع قول ابن عباس.\nورواية علي بن أبي طلحة، عن ابن عباس في التفسير هي طريق من طرق رواية نسخة ابن عباس التي اعتمد عليها العلماء في مصنفاتهم واشتهرت بينهم، وهي نسخة صحيحة، إلَّا أن إسناد هذِه النسخة عند الطبري ضعيف لضعف عبد الله بن صالح الجهني لتحديثه بالأحاديث التي أدخلها خالد بن نجيح على أحاديثه.\nقال ابن حجر في \"فتح الباري\" ٨/ ٤٣٢: وهذِه النسخة كانت عند أبي صالح كاتب الليث رواها عن معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس وهي عند البخاري، عن أبي صالح، وقد اعتمد عليها في \"صحيحه\" هذا كثيرًا ... وهي عند الطبري، وابن أبي حاتم، وابن المنذر بوسائط بينهم وبين أبي صالح. قلت: والصحيح أن الإمام البخاري لم يعتمد على هذِه النسخة ولم يحتج بها في \"صحيحه\"، ولذا لم يروها في \"صحيحه\" مسندة، ولم يرو عن علي بن أبي طلحة ومعاوية بن صالح في \"صحيحه\"، وإنما روى البخاري بعض هذِه النسخة بصيغة التعليق كما روى في كتاب التفسير، باب سورة الحج ٤/ ١٧٦٧، عن ابن عباس معلقًا قوله: ﴿فِي أُمْنِيَّتِهِ﴾: إذا حدث ألقى الشيطان في حديثه فيبطل ما يلقي الشيطان ويحكم آياته.\nوأما الأرسال بين علي بن أبي طلحة وابن عباس، فالواسطة بينهم إما مجاهد بن جبر أو سعيد بن جبير -وكلاهما ثقة، \"تقريب التهذيب\" لابن حجر (٢٢٧٨،","vol":"17","page":489},{"text":"وقال سعيد بن جبير، عن ابن عباس - ﵄ - هو كقولك: افعل (١).\nوقال مجاهد، والحسن، وعطاء، والضحاك معناه: يا رجل (٢).\nوقال عكرمة: هو كقولك: يا رجل بلسان الحبشة (٣)، يعني: محمدًا - ﷺ - (٤).\nوقال قتادة: هو يا رجل بالسريانية (٥).\nوقال سعيد بن جبير: يا رجل بالنبطية (٦).\nوروى السدي، عن أبي مالك وعكرمة ﴿طه (١)﴾ قالا: يا\n_________\n= ٦٤٨١) - ولذا نقل السيوطي \"الإتقان في علوم القرآن\" ٦/ ٢٣٣١ - ٢٣٣٢، عن ابن حجر قوله: بعد أن عرفت الواسطة وهو ثقة فلا ضير في ذلك.\n(١) لم أجد هذا عن ابن عباس عند غير المصنف، وهذا القول ضعيف.\n(٢) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤١٥ دون نسبة القول إلى عطاء، \"معالم التنزيل\" للبغوي ٥/ ٢٦٢.\n(٣) الحبشة: هي بلاد الحبشان، وهم جنس من السودان، وهي بلاد أثيوبيا في أفريقية الشرقية.\nانظر: \"المعجم الوسيط\" (ص ١٥٢) (حبش).\n(٤) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٥ (١٣٣٧٨)، والرازي في \"مفاتيح الغيب\" ٣/ ٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٦٦.\n(٥) السريانية: هي لغة منسوبة إلى أرض سورستان، وهي العراق، وهي لغة النبط. انظر: \"معجم البلدان\" لياقوت ٤/ ٢٨١.\nوالأثر أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٦ قال: حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد عنه بمثله.\nوالإسناد حسن.\nوالأثر ذكره أيضًا الرازي في \"مفاتيح الغيب\" ٣/ ٢٢.\n(٦) النبطية: جيل ينزلون سواد العراق، وهم الأنباط، والنسب إليهم النبطي. =","vol":"17","page":490},{"text":"فلان (١).\nوقال الكلبي: هو بلغة عَكّ (٢): يا رجل (٣)، قال شاعرهم:\nإن السفاهة طه في خلائقكم ... لا قدس الله أرواح الملاعين (٤)\nوقال آخر:\nهتفت بطه في القتال فلم يجب ... فخفت لعمري أن يكون موائلا (٥) (٦)\n_________\n= \"لسان العرب\" (نبط).\nوالأثر ذكره البخاري في كتاب التفسير، مقدمة تفسير طه قبل حديث (٤٧٣٦)، والرازي في \"مفاتيح الغيب\" ٣/ ٢٢، والقرطبي في \"الجامع لأحكام القرآن\" وهذا القول ضعيف لتناقضه مع قول سعيد بن جبير.\n(١) انظر: \"البحر المحيط\" لأبي حيان ٦/ ٢٢٤، عن السدي وهذا قول ضعيف لضعف السدي.\n(٢) في (ب): علية، وهي على: بفتح العين وتشديد الكاف، نسبة إلى علي بن عدنان أخي معد بن عدنان، حالفوا اليمن ونزلوا في الأشعريين.\nانظر: \"اللباب في تهذيب الأنساب\" لابن الأثير الجزري ٢/ ٣٥٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٢.\n(٤) البيت لمتمم بن نويرة، انظر: \"تفسير أبي القاسم الحبيبي\" (ص.١٨)، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٦.\n(٥) عزاه القرطبي ليزيد بن المهلهل، ولم أجد له ترجمة.\n(٦) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٠)، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٥.\nوالأقوال التي ذكرت أن معنى ﴿طه (١)﴾ يا رجل ضعيفة لما يلي: =","vol":"17","page":491},{"text":"وقال مقاتل بن حيان: معناه طإ الأرض بقدمك (١) يريد به في (٢) التهجد (٣).\nوقال محمد بن كعب القرظي: أقسم الله ﷿ بطوله (٤) وهدايته وموضع القسم. قوله ﷿: ﴿مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى (٢)﴾ (٥).\n_________\n= أولًا: إن القائلين به قد ذكروا أكثر من قول في اللسان الذي يستعمل ﴿طه (١)﴾ بمعنى: يا رجل، مثل لسان الحبشة والسريانية والنبطية وعك مما يدل على ضعفه.\nثانيًا: إن بعض الأقوال المروية في ذلك قد تناقضت مع أقوال أخرى لقائليها، مثل قول عكرمة وسعيد بن حبير.\nثالثًا: إن الشعر الذي استدلوا به على أن ﴿طه (١)﴾ بمعنى: يا رجل لدى بعض القبائل قد شكك في أصالته بعض أئمة اللغة من المفسرين، فقد قال عنه الزمخشري في \"الكشاف\" ٢/ ٥٢٨ بعد ذكره للبيت: وأثر الصنعة ظاهر لا يخفى في البيت المستشهد به.\nرابعًا: على فرض صحة الشعر وأصالته وأن معنى ﴿طه (١)﴾: يا رجل في لسان بعض القبائل، فإنه ليس من المعهود في خطاب الله لرسوله - ﷺ - في القرآن أن يخاطبه بهذا الأسلوب بل المعهود أن يخاطبه بأكرم الصفات وهي التي تدل على العبودية مثل يا أيها الرسول ويا أيها النبي ولم يخاطبه الله ﷾ بأي اسم من أسمائه مثل يا محمد أو يا أحمد مما هو أرق من خطابه بيا رجل.\n(١) في (ب): بقدميك.\n(٢) ساقطة من (ج).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٢، وهذا القول ضعيف لضعف دليله.\n(٤) الطَوْل: بفتح الطاء وسكون الواو، هو الفضل.\n\"لسان العرب\" (طول).\n(٥) في (ب): الله تعالى بطوله. . . ﴿مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ﴾، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٦٢، \"زاد المسير\" لابن الجوزي ٥/ ٢٧٠، وهذا القول ضعيف كما سبق بيانه.","vol":"17","page":492},{"text":"وقال جعفر بن محمد الصادق - ﵁ -: ﴿طه (١)﴾ طهارة أهل بيت محمدٍ ﵇ ثم قرأ: ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴾ (١) (٢).\nوقيل: الطاء شجرة طوبى، والهاء هاوية، والعرب تعبر ببعض الشيء عن كله فكأنه أقسم بالجنة والنار (٣).\nوقال سعيد بن جبير: الطاء افتتاح اسمه طاهر وطيب، والهاء افتتاح اسمه هادي (٤).\nوقيل: طاء: يا طامع الشفاعة للأمة، وهاء: يا هادي الخلق إلى الملة (٥).\nوقيل: الطاء من الطهارة، والهاء من الهداية، فكأنه تعالى يقول لنبيه ﵇: يا طاهرًا من الذنوب، ويا هاديًا إلى علام الغيوب (٦).\n_________\n(١) الأحزاب: ٣٣.\n(٢) انظر: \"مفاتيح الغيب\" للرازي ٣/ ٢٢.\n(٣) انظر: \"مفاتيح الغيب\" للرازي ٢٢/ ٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٦ بمعناه.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٢، \"مفاتيح الغيب\" للرازي ٣/ ٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٦ وهو قول ضعيف لتناقضه مع قول سعيد بن جبير.\n(٥) انظر: \"مفاتيح الغيب\" للرازي ٢٢/ ٣.\n(٦) انظر: \"مفاتيح الغيب\" للرازي ٢٢/ ٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٦.","vol":"17","page":493},{"text":"وقيل: الطاء طبول الغزاة، والهاء هيبتهم في قلوب الكفار (١)، قال الله تعالى: ﴿سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ﴾ (٢)، وقال: ﴿وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ﴾ (٣) (٤).\nوقيل: الطاء طرب أهل الجنة (في الجنة) (٥)، والهاء هوان أهل النار في النار (٦).\nوقيل: الطاء تسعة في حساب الجمل، والهاء خمسة، تكون أربعة عشر ومعناها: يا أيها البدر (٧).\n_________\n(١) في (ب): طول قراءته والهاء هيبته.\n(٢) آل عمران: ١٥١.\n(٣) الأحزاب: ٢٦.\n(٤) انظر: \"مفاتيح الغيب\" للرازي ٢٢/ ٣.\n(٥) من (ج).\n(٦) انظر \"زاد المسير\" لابن الجوزي ٥/ ٢٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٦.\n(٧) انظر: \"زاد المسير\" لابن الجوزي ٥/ ٢٧٠، \"مفاتيح الغيب\" للرازي ٢٢/ ٣، وهذا قول ضعيف وهو ما يعرف بعد أبي جاد.\nوقد نقل السيوطي في \"الإتقان في علوم القرآن\" ٤/ ١٣٨٥ عن ابن حجر قوله: وهذا باطل لا يعتمد عليه، فقد ثبت عن ابن عباس - ﵄ - الزجر عن عدّ أبي جاد، والإشارة إلى أن ذلك من جملة السحر، وليس ذلك ببعيد، فإنه لا أصل له في الشريعة.\nوالقول الراجح: أن المراد بقوله: ﴿طه (١)﴾ أنه من الحروف المقطعة التي تفتتح بها السور لما يلي:\nأولًا: لضعف الأقوال السابقة المذكورة في تفسير قوله: ﴿طه (١)﴾. =","vol":"17","page":494},{"text":"<span data-type=\"title\" id=toc-2732>٢ </span>- ﴿مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى (٢)﴾.\nقال مجاهد: كان رسول الله -ﷺ- وأصحابه يربطون الحبال في صدورهم في الصلاة بالليل ثم نسخ (١) ذلك بالفرض وأنزل الله تعالى هذِه الآية (٢).\n_________\n= ثانيًا: إن القول بأنها من الحروف المقطعة التي تفتتح بها السور فيه نوعٌ من الإعجاز القرآني.\nثالثا: لكثرة المرجحين من المفسرين لهذا القول مثل الزمخشري في \"الكشاف\" ٢/ ٥٢٨، وأبي حيان في \"البحر المحيط\" ٦/ ٢٢٤، وقال: والظاهر أن ﴿طه (١)﴾ من الحروف المقطعة نحو ﴿يس (١)﴾ و﴿الر﴾. والحلبي في \"الدر المصون\" ٨/ ٥، وقال: هذا هو الصحيح. وأبي السعود في \"إرشاد العقل السليم\" ٣/ ٤٤٨، وقال: فالحق أنها من الفواتح. والألوسي في \"روح المعاني\" ٩/ ٢١٧، وقال: بل قيل: هي كذلك عند جمهور المتقنين. والشنقيطي في \"أضواء البيان\" ٤/ ٣، وقال: أظهر الأقوال عندي: أنه من الحروف المقطعة في أوائل السور. . .، وابن سعدي في تفسيره \"تيسير الكريم الرحمن في تفسير كلام المنان\" ٥/ ١٤٢، وقال: ﴿طه (١)﴾ من جملة الحروف المقطعة، المفتتح بها كثير من السور، وليست اسمًا للنبي - ﷺ -.\n(١) النسخ له عدة دلالات في اللغة فيأتي بمعنى: الإزالة، التبديل، التحويل، النقل. والنسخ في الاصطلاح هو: رفع الحكم الشرعي بخطاب شرعي.\nانظر: \"الإتقان\" للسيوطي ٤/ ١٤٣٥ - ١٤٣٦، \"مباحث في علوم القرآن\" لمناع القطان (٢٣٨).\n(٢) أخرجه مجاهد في \"تفسيره\" ١/ ٣٩٣ قال أخبرنا عبد الرحمن قال: نا إبراهيم قال: نا آدم قال: نا ورقاء، عن ابن أبي نجيح، عن مجاهد بنحوه.\nوالإسناد ضعيف؛ لضعف عبد الرحمن بن الحسن واتهامه بالكذب.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤١٥ بمعناه مختصرًا، =","vol":"17","page":495},{"text":"وقال الكلبي: لما نزل على رسول الله - ﷺ - الوحي (١) بمكة اجتهد في العبادة واشتدت عبادته فجعل يصلي الليل كله زمانًا حتى نزلت هذِه الآية، فأمره الله ﷿ أن يخفف على نفسه فيصلي وينام فنسخت هذِه الآية قيام الليل كله، فكان بعد نزول هذِه الآية ينام ويصلي (٢).\n[١٨٥٣] أخبرنا عبد الله بن حامد (٣)، قال: أخبرنا حامد بن محمد الهروي (٤)، قال: نا بشر بن موسى (٥)، قال: نا الحميدي (٦)، قال: نا سفيان (٧)، قال: نا زياد بن علاقة (٨)،\n_________\n= الطبري في \"جامع البيان\" ١٦/ ١٣٧، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٦٧.\nوأما كون تلك الآية ناسخة لقيام الليل فقد ذكر ذلك مكي بن أبي طالب عن جماعة، والصحيح أن الناسخ لقيام الليل هو قوله ﷿ في آخر سورة المزمل: ﴿فَتَابَ عَلَيْكُمْ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ﴾ [٢٠] كما ذكر ذلك ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٣١١، وذكره مكي بن أبي طالب \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ٣٤٧)، وقال: عليه أكثر الناس.\n(١) في (ج): الوحي على رسول الله.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٢ - ٢٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٧، \"لباب التأويل في معاني التنزيل\" للخازن ٣/ ٢٦٣.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) حامد بن محمد، أبو علي الهروي، ثقة صدوق.\n(٥) بشر بن موسى أبو علي الأسدي، ثقة.\n(٦) عبد الله بن الزبير بن عيسى، أبو بكر الحميدي، المكي، ثقة، حافظ.\n(٧) سفيان بن عيينة ثقة، حافظ، إمام، حجة. تغير حفظه بأخرة وكان ربما دلس.\n(٨) زياد بن علاقة الثعلبي، أبو مالك الكوفي، ثقة، رمي بالنصب. روى عن المغيرة =","vol":"17","page":496},{"text":"قال: سمعت المغيرة بن شعبة (١) يقول: قام رسول الله - ﷺ - حتى تورمت قدماه، فقيل له: يا رسول الله: أليس قد غفر الله لك ما تقدم من ذنبك وما تأخر؟ ! فقال رسول - ﷺ -: \"أفلا أكون عبدًا شكورًا\" (٢).\nوقال مقاتل: قال أبو جهل (بن هشام) (٣) والنضر بن الحارث للنبي - ﷺ -: إنك لتشقى، تترك ديننا -وذلك لِما رأوا من طول عبادته وشدة\n_________\n= ابن شعبة وجابر بن سمرة، وعنه: سفيان بن عيينة وسفيان الثوري. \"تهذيب الكمال\" للمزي ٩/ ٤٩٨، \"تقريب التهذيب\" لابن حجر (٢٠٩٢).\n(١) الصحابي الجليل.\n(٢) [١٨٥٣] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف لم يذكر بجرح أو تعديل، والحديث صحيح كما سيأتي.\nالتخريج:\nالحديث أخرجه البخاري في كتاب التفسير -تفسير سورة الفتح- باب قوله: ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ. . .﴾ (٤٨٣٦) قال: حدثنا صدقة بن الفضل، أخبرنا ابن عيينة به.\nوفي كتاب التهجد، باب قيام النبي - ﷺ - حتى ترم قدماه (١١٣٠)، قال: حدثنا أبو نعيم قال: حدثنا أبو مسعر عن زياد به.\nوفي كتاب الرقاق، باب الصبر عن محارم الله (٦٤٧١)، قال: حدثنا خلاد بن يحيى، حدثنا أبو مسعر، حدثنا زياد بن علاقة به.\nوأخرجه مسلم في كتاب صفات المنافقين وأحكامهم، باب: إكثار الأعمال والاجتهاد في العبادة (٢٨١٩)، قال: حدثنا قتيبة بن سعيد، حدثنا أبو عوانة، عن زياد بن علاقة به.\nوقال حدثنا أبو بكر بن أبي شيبة، وابن نمير قالا: حدثنا سفيان به.\n(٣) ساقطة من (ج).","vol":"17","page":497},{"text":"اجتهاده- فأتنا ببراءة أنه ليس مع إلهك إله وإنك مبعوث إلينا. فقال رسول الله - ﷺ -: \"بل (١) بعثت رحمة للعالمين\". قالوا: بل أنت شقي. فأنزل الله تعالى: ﴿طه (١) مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى (٢)﴾ (٢).\nوأصل الشقاء في اللغة: العناء أي: لتعناء وتتعب <span data-type=\"title\" id=toc-2733>(٣)</span>.\n\n٣ - ﴿إِلَّا تَذْكِرَةً﴾\nيعني: لكن أنزلناه تذكرة <span data-type=\"title\" id=toc-2734>(٤) </span>وعظة (٥) ﴿لِمَنْ يَخْشَى (٣)﴾.\nقال الحسين بن الفضل: فيه تقديم وتأخير، مجازه: ما أنزلنا عليك القرآن إلا تذكرة لمن يخشى ولئلا تشقى (٦).\n\n٤ - ﴿تَنْزِيلًا﴾\nبدل من قوله: ﴿تَذْكِرَةً﴾ (٧).\nوقرأ أبو حيوة الشامي: ﴿تَنْزِيلٌ﴾ بالرفع يعني: هذا تنزيل (٨).\n_________\n(١) من (ج).\n(٢) ذكره الواحدي في \"أسباب نزول القرآن\" (ص ٣١٢)، ومقاتل متأخر من الذين عاصروا صغار التابعين، لذا ففيه انقطاع.\n(٣) انظر: \"لسان العرب\" بنحوه: (شقا)، (عنا).\n(٤) زيادة من (ج).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٩، بنحوه، \"لباب التأويل في معالم التنزيل\" للخازن ٣/ ٢٦٣.\n(٦) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١٥.\n(٧) انظر: \"معاني القرآن\" للفراء ٢/ ١٧٤.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٩.","vol":"17","page":498},{"text":"﴿مِمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى﴾ (٤) يعني: العالية (١) الرفيعة، وهو جمع العليا كقولك: كبرى وكبر وصغرى وصغر (٢).\n\n<span data-type=\"title\" id=toc-2735>٥ </span>- ﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى (٥)﴾.\n\n<span data-type=\"title\" id=toc-2736>٦ </span>- ﴿لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (٦)﴾\nيعني: التراب الذي تحت الأرضين، وهو التراب الندي، تقول العرب: شهر ثرى وشهر ندى وشهر مرعى (٣).\nقال ابن عباس: الأرض على ظهر النون (٤)، والنون على بحر، وإن طرفي النون ورأسه وذنبه يلتقيان تحت العرش، والبحر على صخرة خضراء، خضرة السماء منها، وهي الصخرة التي ذكرها الله ﷿ في القرآن في قصة لقمان ﴿فَتَكُنْ فِي صَخْرَةٍ﴾ (٥) والصخرة على قرن ثور (٦)، والثور على الثرى، وما تحت الثرى لا يعلمه إلا الله ﷿، وذلك الثور فاتح فاه فإذا جعل الله ﷿ البحار بحرًا واحدًا\n_________\n(١) زيادة من (ج).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٩.\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ١٣٩.\n(٤) في جميع المواضع في الأصل: الثور، والصحيح أنه النون لتوافق السياق حيث ذكر النون بعد ذلك، والنون هو: الحوت.\nانظر: \"لسان العرب\" (نون).\n(٥) لقمان: ١٦.\n(٦) ساقطة من (ج).","vol":"17","page":499},{"text":"سالت في جوف ذلك الثور، فإذا وقعت في جوفه يبست (١).\n\n<span data-type=\"title\" id=toc-2737>٧ </span>- قوله ﷿ ﴿وَإِنْ تَجْهَرْ بِالْقَوْلِ﴾\nتعلن به (٢) ﴿فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى﴾.\n[١٨٥٤] أخبرنا عبد الله بن حامد (٣)، قال: نا حامد بن محمد (٤)، قال: نا بشر بن موسى (٥)، قال: أخبرنا عبد الله بن صالح العجلي (٦)، قال: نا أبو الأحوص (٧)، عن سماك (٨)، عن عكرمة (٩)، عن ابن\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٦٩، \"لباب التأويل في معاني التنزيل\" للخازن ٣/ ٢٦٣.\nوهذا الأثر لا يصح حيث جعل الأرض حجمها الكبير على ظهر حوت، وتدل الشواهد الصحيحة من كبر حجم الأرض وسعتها على أنها لا تكون على ظهر ذلك الحوت، وكذا عدم مجيء الأدلة الصحيحة على ذلك مما يدل على بطلانه. قال ابن القيم في \"المنار المنيف\" (ص ٧٨): والعجب من مسود كتبه بهذِه الهذيانات.\nوانظر: \"مقاييس نقد متون السنة\" للدمينى (ص ١٢٣).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٤، \"لباب التأويل\" للخازن ٣/ ٢٦٣.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) أبو علي الهروي. ثقة صدوق.\n(٥) ثقة.\n(٦) ثقة.\n(٧) سلام بن سليم الحنفي، ثقة، متقن، صاحب حديث.\n(٨) سماك بن حرب بن أوس الذهلي الكوفي، صدوق وروايته عن عكرمة خاصة مضطربة.\n(٩) مولى ابن عباس. ثقة ثبت عالم بالتفسير.","vol":"17","page":500},{"text":"عباس في قوله: ﴿يَعْلَمُ السِّرَّ وَأَخْفَى﴾ قال: ﴿وَأَخْفَى﴾: حديث نفسك نفسك (١).\n[١٨٥٥] وأخبرنا عبد الله بن حامد (٢) قال: نا أبو طاهر محمد بن الحسن (٣) قال: نا إبراهيم بن أبي طالب (٤) قال: نا محمد بن النعمان ابن شبل (٥) قال: نا يحيى بن أبي روق (٦)، عن أبيه (٧)، عن الضحاك (٨)، عن ابن عباس (٩) قال: السر ما أسررت في نفسك، وأخفى من السر ما ستحدث به نفسك مما لا تعلم أنك تحدث به نفسك (١٠).\n_________\n(١) [١٨٥٤] الحكم على الإسناد:\nالأثر ضعيف بهذا الإسناد لضعف سماك بن حرب في روايته عن عكرمة وفيه أيضًا شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٠، بنحوه.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) النيسابوري المحمد أبادي. إمام حافظ.\n(٤) إمام المحدثين في عصره.\n(٥) متروك.\n(٦) من (ج)، وهو ليس بثقة.\n(٧) عطية بن الحارث الكوفي، صدوق.\n(٨) الضحاك بن مزاحم الهلالي: صدوق كثير الإرسال.\n(٩) الصحابي الجليل.\n(١٠) [١٨٥٥] الحكم على الإسناد:\nآفته محمد بن النعمان متروك. =","vol":"17","page":501},{"text":"وروى عطاء بن السائب، عن سعيد بن جبير قال: السر ما تسر به (١) في نفسك، وأخفى من السر ما لم يكن وهو كائن (٢).\nوقال (٣): أنت تعلم ما تسر اليوم، ولا تعلم ما تسر غدًا، والله ﷿ يعلم ما أسررت اليوم وما تسر غدًا (٤).\nوروى علي بن أبي (٥) طلحة عن ابن عباس قال: السر ما أسر ابن آدم في نفسه، وأخفى ما خفي على ابن آدم مما هو فاعله قبل أن يعلمه، فالله تعالى يعلم ذلك كله فعلمه (٦) بما مضى من ذلك وما بقي علم واحد، وجميع الخلائق عنده في ذلك كنفس واحدة (٧).\nوقال مجاهد: السر الذي يسرون من الناس، وأخفى: الوسوسة (٨).\n_________\n= التخريج:\nذكره البغوي في \"معالم التنزيل\" ٥/ ٢٦٤، والخازن بمعناه في \"لباب التأويل\" ٣/ ٢٦٣.\n(١) من (ب).\n(٢) انظر: \"الدر المنثور\" للسيوطي ٤/ ٥١٩.\n(٣) ساقطه من (ب).\n(٤) انظر: \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣١٥ مختصرًا.\n(٥) ساقطة من الأصل.\n(٦) في (ب): يعلمه فيما.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٣٩، قال: حدثني على قال: ثنا عبد لله قال: ثني معاوية، عن علي، عن ابن عباس بنحوه.\nوهذا الإسناد ضعيف.\n(٨) أخرجه مجاهد في \"تفسيره\" ١/ ٣٩٣ قال: أخبرنا عبد الرحمن قال: نا إبراهيم قال: نا آدم قال: نا ورقاء عن ابن أبي نجيح، عن مجاهد بنحوه. =","vol":"17","page":502},{"text":"وقال زيد بن أسلم معناه: يعلم أسرار العباد، وأخفى سره فلا يعلم (١).\nوقال الحسن: السر ما أسر الرجل إلى غيره، وأخفى من ذلك ما أسر في نفسه (٢).\n_________\n= وأخرجه الطبري في \"جامع البيان\" ١٦/ ١٣٩ قال: حدثني زكريا بن يحيى بن أبي زائدة ومحمد بن عمرو قالا: ثنا أبو عاصم، عن عيسى وحدثني الحارث، قال: ثنا الحسن، قال ثنا ورقاء جميعًا عن ابن أبي نجيح عنه بنحوه.\nوالأثر بهذا الإسناد فيه تدليس عبد الله بن أبي نجيح وقد عنعن، إلا أن الإسناد حسن؛ لأن ابن أبي نجيح يروي تفسير مجاهد من طريق القاسم بن أبي بزة، والقاسم، ثقة فعرفت الواسطة وهو ثقة فيصح الأثر من جهة تدليس ابن أبي نجيح. قال سفيان بن عيينة: لم يسمعه أحد من مجاهد إلا القاسم بن أبي بزة أملاه عليه، وأخذ كتابه الحكم وليث وابن أبي نجيح. انظر: \"المعرفة والتاريخ\" للفسوي ٢/ ١٥٤.\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٤، \"الدر المنثور\" للسيوطي ٤/ ٥١٩.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٤، \"لباب التأويل\" للخازن ٣/ ٢٦٣، \"الدر المنثور\" للسيوطي ٤/ ٥١٩.","vol":"17","page":503},{"text":"ثم وَحَّدَ سبحانه نفسه فقال:\n\n<span data-type=\"title\" id=toc-2738>٨ </span>- ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْأَسْمَاءُ الْحُسْنَى (٨)﴾\n\n<span data-type=\"title\" id=toc-2739>٩ </span>- قوله: ﴿وَهَلْ أَتَاكَ﴾\nيا محمد (١).\n﴿حَدِيثُ مُوسَى﴾ قال أهل المعاني (٢): هو استفهام إثبات وإيجاب، مجازه: أليس قد أتاك (٣). وقال بعضهم: (معناه: وقد أتاك) (٤).\n(وقال الكلبي) (٥): لم يكن أتاه حديثه ثم أخبره\n\n<span data-type=\"title\" id=toc-2740>١٠ </span>- ﴿إِذْ رَأَى نَارًا﴾\nليلة الجمعة (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ١٤٢.\n(٢) قال الزركشي \"البرهان في علوم القرآن\" ١/ ٢٩١: قال ابن الصلاح: وحيث رأيت في كتب التفسير: قال أهل المعاني: فالمراد به مصنفوا الكتب في \"معاني القرآن\" كالزجاج والفراء والأخفش وابن الأنباري، وكتاب \"بصائر النظائر\" وافٍ في هذا العلم.\nوانظر: \"الإتقان في علوم القرآن\" للسيوطي ٣/ ٧٢٨، \"كشف الظنون\" لحاجي خليفة ١/ ٢٤٦، \"مفتاح السعادة\" لطاش كبرى زاده ٢/ ٤١١.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧١.\n(٤) من (ب)، (ج)، والأثر ذكره ابن الجوزي في \"زاد المسير\" ٥/ ٢٧١.\n(٥) من (ب)، (ج).\n(٦) انظر: \"مفاتيح الغيب\" للرازي ٢٢/ ١٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧١.","vol":"17","page":504},{"text":"قال وهب بن منبه: استأذن موسى ﵇ شعيبًا (١) في الرجوع إلى والدته، فأذن له، فخرج بأهله (٢) فولد له ابن (٣) في الطريق في ليلة شاتية مثلجة، وقد حاد عن الطريق، فقدح موسى (٤) النار، فلم تور\n_________\n(١) الصحيح أن موسى لم يلق شعيبًا النبي ﵉ كما يذكر ذلك كثير من أهل التفسير، وإنما الرجل الذي قدم عليه موسى وتزوج من ابنته هو رجل صالح من أهل مدين بدلالة ما يأتي:\nأولًا: فارق الزمن التاريخي بين شعيب وموسى ﵉؛ لأن شعيبًا قال لقومه: ﴿وَمَا قَوْمُ لُوطٍ مِنْكُمْ بِبَعِيدٍ﴾ [هود: ٨٩] وقوم لوط هلكوا في زمن الخليل ﵇.\nقال ابن كثير: وقد علم أنه كان بين الخليل وموسى ﵉ مدة طويلة تزيد على أربعمائة سنة كما ذكره غير واحد.\nثانيًا: أن شعيبًا وموسى يلتقيان في النسب في الخليل ﵈، فالأول: هو شعيب بن ميكيل بن يشجر بن مدين أحد أولاد إبراهيم، والثاني: هو موسى بن عمران بن يصهر بن قاهث بن عازر بن لاوي بن يعقوب بن إسحاق بن إبراهيم. فشعيب بينه وبين إبراهيم ثلاث طبقات، وأما موسى فبينه وبين إبراهيم سبع طبقات، فدل على أن الرجل ليس بشعيب النبي ﵇.\nثالثًا: أن الرجل الذي قدم عليه موسى لو كان شعيبًا ﵇ لنص عليه القرآن تشريفًا وتعظيمًا له.\nرابعًا: إن ما ورد من الأحاديث وفيها التصريح بذكره فقد قال عنها ابن كثير: لم يصح إسناده.\n\"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٥٢، \"قصص الأنبياء\" لابن كثير ٢/ ٣٤٧، \"النبوة والأنبياء\" للصابوني (٢٢٤، ٢٤١، ٣٤٠).\n(٢) في الأصل: ولده.\n(٣) ساقطة من (ب).\n(٤) ساقطة من (ج).","vol":"17","page":505},{"text":"المقدحة شيئًا، فبينما هو في مزاولة (١) ذلك أبصر نارًا من بعيد عن يسار الطريق (٢).\n﴿فَقَالَ لِأَهْلِهِ﴾ لامرأته (٣) ﴿امْكُثُوا﴾ أقيموا مكانكم (٤) ﴿إِنِّي آنَسْتُ﴾ أبصرت (٥).\n﴿نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ﴾ يعني: شعلة من نار (٦). والقبس ما اقتبس من خشب أو قصب أو غير ذلك (٧) ﴿أَوْ أَجِدُ عَلَى النَّارِ هُدًى﴾\n_________\n(١) في (ب): المداولة.\n(٢) أخرجه الطبري في \"جامع البيان\" قال: حدثنا ابن حميد قال: ثنا سلمة، عن ابن إسحاق، عن وهب بمعناه مطولًا ١٦/ ١٤٢.\nوالأثر بهذا الإسناد ضعيف؛ لضعف ابن حميد الرازي، وسلمة، ولعنعنة ابن إسحاق واحتمال تدليسه.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٦٥ غير منسوب، والرازي في \"مفاتيح الغيب\" ٢٢/ ١٥ غير منسوب، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٧١، والخازن في \"لباب التأويل\" ٣/ ٢٦٤ غير منسوب.\n(٣) من (ب)، (ج)، وهو في \"الوسيط\" للواحدي ٣/ ٢٠١، \"زاد المسير\" لابن الجوزي ٥/ ٢٧٢.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٥، \"مفاتيح الغيب\" للرازي ٢٢/ ١٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧١، \"لباب التأويل\" للخازن ٣/ ٢٦٤.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٥، \"مفاتيح الغيب\" للرازي ٢٢/ ١٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧١، \"لباب التأويل\" للخازن ٣/ ٢٦٤.\n(٦) انظر: \"جامع البيان\" للطبري ١٦/ ١٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٢، \"لباب التأويل\" للخازن ٣/ ٢٦٤.\n(٧) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٦٥٢) بنحوه.","vol":"17","page":506},{"text":"يعني: من يدلني على الطريق.\n\n<span data-type=\"title\" id=toc-2741>١١ </span>- ﴿فَلَمَّا أَتَاهَا﴾\nرأى شجرة خضراء من أسفلها إلى أعلاها كأنها نار بيضاء تتقد، وسمع تسبيح الملائكة، ورأى نورًا عظيمًا، فخاف وتعجب فألقيت عليه السكينة (١).\nثم ﴿نُودِيَ يَامُوسَى﴾.\n\n<span data-type=\"title\" id=toc-2742>١٢ </span>- ﴿إِنِّي أَنَا رَبُّكَ﴾\nوإنما كرر الكناية (٢) لتوكيد الدلالة وإزالة الشبهة وتحقيق المعرفة (٣)، نظيره قوله تعالى للرسول - ﷺ -: ﴿وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ (٨٩)﴾ (٤).\n﴿فَاخْلَعْ﴾ فانزع (٥) ﴿نَعْلَيْكَ﴾ وكان السبب في أمره بخلع نعليه (٦).\n[١٨٥٦] ما أخبرنا عبد الله بن حامد الأصبهاني (٧)، قال: نا أحمد\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٥، \"لباب التأويل\" للخازن ٣/ ٢٦٤، \"الدر المنثور\" للسيوطي ٤/ ٥١٩، عن ابن عباس بنحوه، وعزاه لابن المنذر.\n(٢) الكناية: لفظ الكناية مصطلح عند نحاة الكوفة يطلقونه على الضمير.\nانظر: \"معجم المصطلحات النحوية والصرفية\" للدكتور/ محمد سمير نجيب اللبدي (١٣٤).\n(٣) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨١).\n(٤) الحجر: ٨٩.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٣.\n(٦) في نسخة (ب): النعلين قرأ أبو عمرو وابن كثير بفتح الهمزة.\n(٧) لم يذكر بجرح أو تعديل.","vol":"17","page":507},{"text":"ابن يحيى العبيدي (١)، قال: نا أحمد بن نجدة (٢)، نا يحيى الحماني (٣) قال: حدثنا عيسى بن يونس (٤)، عن حميد بن عبد الله (٥)، عن عبد الله ابن الحارث العبسي (٦)، عن عبد الله بن مسعود (٧)، عن النبي - ﷺ - في قوله: ﴿فَاخْلَعْ نَعْلَيْكَ﴾: \"كانتا من جلد حمار ميت\" (٨).\n_________\n(١) في (ب): أحمد بن يحيى بن أحمد بن نجدة، وأحمد بن يحيى العبيدي: قال الخليلي: ثقة مأمون.\n(٢) أحمد بن نجدة بن العريان: كان من الثقات.\n(٣) من (ج)، وهو يحيى بن عبد الحميد، حافظ، إلا أنه متهم بسرقة الأحاديث.\n(٤) ابن أبي إسحاق السبيعي. ثقة مأمون.\n(٥) ويقال: ابن عبيد أو ابن عطاء أو ابن علي الأعرج الكوفي القاضي الملائي. ضعيف. روى عن: عبد الله بن الحارث المكتب وعنه خلف بن خليفة وعيسى بن يونس \"تهذيب الكمال\" ٧/ ٤٠٩، \"تقريب التهذيب\" لابن حجر (١٥٦٦).\n(٦) ثقة، ولم يسمع من ابن مسعود شيئًا.\n(٧) صحابي مشهور.\n(٨) [١٨٥٦] الحكم على الإسناد:\nضعيف، لضعف حميد بن عبد الله، وفيه عبد الله بن حامد لم أجد فيه جرحًا ولا تعديلًا. ولأن عبد الله بن الحارث لم يسمع من ابن مسعود.\nالتخريج:\nالحديث رواه الترمذي في كتاب اللباس، باب ما جاء في لبس الصوف (١٧٣٤)، قال: حدثنا علي بن حجر، حدثنا خلف بن خليفة، عن حميد الأعرج به بمثله مطولًا، وقال: هذا حديث غريب لا نعرفه إلا من حديث حميد الأعرج، وهو حميد بن علي الكوفي، سمعت محمدًا يقول: حميد بن علي الأعرج منكر الحديث، وابن عدي في \"الكامل\" ٢/ ٢٧٢ (٤٣٦)، وابن حبان في \"المجروحين\" ١/ ٢٦٢ (٢٦٣)، والعقيلي في \"الضعفاء\" ١/ ٢٦٨ (٣٣١)، =","vol":"17","page":508},{"text":"وفي بعض الأخبار: غير مدبوغ (١).\nوقال الحسن: ما بال خلع النعلين في الصلاة وقد (٢) صلّى رسول الله - ﷺ - في نعليه، وإنما أمر موسى ﵇ أن يخلع نعليه أنهما كانتا من جلد حمار ميت (٣) وقال أبو الأحوص: أتى عبد الله أبا موسى ﵄ في داره فأقيمت الصلاة، فقال لعبد الله: تقدم. فقال له عبد الله - ﵁ -: تقدم، أنت في دارك. فتقدم فنزع نعليه، فقال له عبد الله: أبالواد المقدس أنت (٤)؟ !\n_________\n= والحاكم في \"المستدرك\" ١/ ٨١ (٧٦)، ٢/ ٤١١ (٣٤٣١) وقال: هذا حديث صحيح على شرط البخاري، ولم يخرجاه. وأبو يعلى في \"مسنده\" ٨/ ٢٢٤ (٤٩٨٣)، وابن حجر في \"لسان الميزان\" ٤/ ١١٢، وابن الجوزي في \"الموضوعات\" ١/ ١٩٢، بنحوه مع زيادة لفظ: فقال من ذا العبراني الذي يكلمني من هذِه الشجرة. قال: أنا الله، ثم قال: هذا لا يصح فإن كلام الله لا يشبه كلام المخلوقين، والمتهم به حميد. . . قال الدارقطني: حميد هذا متروك. وقال أبو حاتم بن حبان: يروي عن عبد الله بن الحارث عن عبد الله بن مسعود نسخة كأنها موضوعة لا يحتج بخبره إذا انفرد.\nوتعقبه السيوطي في \"اللآلئ المصنوعة\" ١/ ١٦٣ بأن حميدًا بريء من هذِه الزيادة، فالحديث رواه الترمذي والحاكم وسعيد بن منصور وأبو يعلى وابن حجر في \"لسان الميزان\" كلهم عن حميد بدون هذِه الزيادة.\nوالحديث أقل ما يقال فيه: أنه ضعيف؛ لأن مداره على حميد الأعرج الكوفي وهو ضعيف.\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٦، \"لباب التأويل\" للخازن ٣/ ٢٦٥.\n(٢) من (ب).\n(٣) من (ب)، وهو في \"الدر المنثور\" للسيوطي ٤/ ٥٢٣ بنحوه، وعزاه لابن المنذر.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٣.","vol":"17","page":509},{"text":"وقال عكرمة ومجاهد: إنما قال له ﴿فَاخْلَعْ نَعْلَيْكَ﴾ كي تمس راحة قدميك الأرض الطيبة وينالك (١) من بركتها؛ لأنها قدست مرتين (٢).\nوقال بعضهم: إنما (٣) أمر بذلك لأن الحفوة من أمارات التواضع، وذلك فعل السلف حين طافوا بالبيت (٤).\nوقال سعيد بن جبير: قيل له: (٥) طإ الأرض حافيًا كيما يدخل كعبه (٦) من بركة الوادي (٧).\nوقال أهل الإشارة (٨): معناه فرّغ قلبك من شغل الأهل والولد، قالوا: وكذلك هو في التعبير من رأى عليه نعلين يتزوج (٩)،\n_________\n(١) في (ب): وتنال.\n(٢) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤١٧ مختصرًا، \"جامع البيان\" للطبري ١٦/ ١٤٤ بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٦٦، \"مفاتيح الغيب\" للرازي ٢٢/ ١٧، \"لباب التأويل\" للخازن ٣/ ٢٦٥، غير منسوب.\n(٣) من (ج).\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٣.\n(٥) ساقطة من.\n(٦) في الأصل و(ب): كما يدخل الكعبة.\n(٧) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤١٨، بمعناه، \"جامع البيان\" للطبري بمعناه ١٦/ ١٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٣، بمعناه.\n(٨) أهل الإشارة: هم الصوفية، وهم طائفة ممن فسروا القرآن بتأويل آيات القرآن على خلاف ما يظهر منها بمقتضى إشارات خفية، تظهر لأرباب السلوك، ويمكن التطبيق بينها وبين الظواهر المرادة. انظر: \"التفسير والمفسرون\" للذهبي ١/ ٣٥٢.\n(٩) انظر: \"غرائب التفسير\" للكرماني ١/ ٧١١، وقال الشوكاني في \"فتح القدير\" ٣/ ٥١٢: وهو من بدع التفاسير.","vol":"17","page":510},{"text":"فخلعهما موسى ﵇ وألقاهما من وراء الوادي (١).\n﴿إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى﴾ المطهر (٢).\n﴿طُوًى﴾ اسم الوادي (٣). وقال الضحاك: وادٍ عميق مستدير (٤) مثل الطوى في استدارته (٥).\nوقيل: أراد به إنك تطوي الوادي (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٣.\n(٢) الزيادة من نسخة (ب)، (ج)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٥، \"لباب التأويل\" للخازن ٣/ ٢٦٥.\n(٣) ذكره البخاري في كتاب التفسير مقدمة تفسير سورة طه قبل حديث (٤٧٣٦)، وأخرجه الطبري في \"جامع البيان\" ١٦/ ١٤٦، قال: حدثني محمد بن عمرو قال: ثنا أبو عاصم قال: ثنا عيسى، وحدثني الحارث قال: ثنا الحسن قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد بمثله.\nوأخرجه ابن جرير في \"جامع البيان\" ١٦/ ١٤٦، قال: حدثني يونس قال: أخبرنا ابن وهب قال: ابن زيد بمثله.\nوالإسناد صحيح.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٢٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٥ عن ابن عباس، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣١٧ عن ابن عباس.\nوقد رجح ابن كثير في \"تفسير القرآن العظيم\" أنه اسم للوادي.\n(٤) في (ج): مستدير عميق.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٥، مختصرًا، \"لباب التأويل\" للخازن ٣/ ٢٦٥.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٤٥ قال: حدثني محمد بن سعد قال: ثني أبي قال: ثني عمي قال: ثني أبي، عن أبيه، عن ابن عباس بمعناه. =","vol":"17","page":511},{"text":"وقيل: هو الليل، يقال: أتيتك طوى من الليل (١).\nوقيل: طويت عليه البركة طيًا (٢).\nوقرأ عكرمة بكسر الطاء، وهما لغتان (٣). وقرأ أهل الكوفة وأهل (٤) الشام\n(طوى) بالتنوين والإجراء (٥) لتذكيره وتخفيفه، الباقون بغير تنوين (٦)، قال: لأنه معدول عن طاوي أو مطوي، فلما كان معدولًا عن وجهه كان مصروفًا عن إعرابه مثل عمر (٧) وزفر وقثم (٨).\n\n<span data-type=\"title\" id=toc-2743>١٣ </span>- ﴿وَأَنَا اخْتَرْتُكَ﴾\nاصطفيتك (٩). وقرأ حمزة: (وأنَّا اخترناك) بلفظ الجمع على\n_________\n= والأثر بهذا الإسناد مسلسل بالضعفاء.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٥، بمعناه عن ابن عباس.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٥، بمعناه.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٥.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٥.\n(٥) الزيادة من (ج).\n(٦) \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٧)، \"التيسير\" للداني (ص ١٢٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٩.\n(٧) ساقطة من (ب).\n(٨) في (ب): زفر وعنهم وقثم.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٦، \"لباب التأويل\" للخازن ٣/ ٢٦٥.","vol":"17","page":512},{"text":"التعظيم (١) ﴿فَاسْتَمِعْ لِمَا يُوحَى﴾.\n\n<span data-type=\"title\" id=toc-2744>١٤ </span>- ﴿إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي﴾\nولا تعبد غيري (٢).\n﴿وَأَقِمِ الصَّلَاةَ لِذِكْرِي﴾ قال مجاهد: أقم الصلاة لتذكرني فيها (٣).\nوقال مقاتل: إذا تركت الصلاة ثم ذكرتها فأقمها (٤).\nيدل عليه ما:\n[١٨٥٧] أخبرنا عبد الله بن حامد (٥)، قال: نا محمد بن يعقوب (٦)،\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٧)، \"التيسير\" للداني (ص ١٢٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٠.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ١٤٧، \"معالم التنزيل\" للبغوي ٥/ ٢٦٧، \"لباب التأوبل\" للخازن ٣/ ٢٦٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٤٧، قال: حدثني محمد بن عمرو قال: ثنا أبو عاصم قال: ثنا عيسى، وحدثني الحارث قال: ثنا الحسن قال: ثنا ورقاء جميعًا عن ابن أبي نجيح، عن مجاهد بمثله.\nوالإسناد حسن.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٢٦٧، \"مفاتيح الغيب\" للرازي ٢٢/ ١٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٧، غير منسوب.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٧، \"مفاتيح الغيب\" للرازي ٢٢/ ٢٠، غير منسوب، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٧٧، غير منسوب، \"لباب التأويل\" للخازن ٣/ ٢٦٥، غير منسوب.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) أبو العباس الأصم ثقة.","vol":"17","page":513},{"text":"قال: نا إبراهيم بن مرزوق (١) قال: نا (سعيد بن عامر) (٢)، عن سعيد (٣)، عن قتادة (٤)، عن أنس أن رسول الله - ﷺ - قال: \"من نسي صلاة أو نام عنها فليصلها إذا ذكرها إن الله ﷿ يقول: ﴿وَأَقِمِ الصَّلَاةَ لِذِكْرِي﴾ \" (٥).\n_________\n(١) إبراهيم بن مرزوق البصري، شيخ يكتب حديثه. روى عن: أبيه وموسى بن أنس، وعنه: صعيد بن عون ومحمد بن سعيد الخزاعي \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٣٧.\n(٢) من (ب)، (ج)، وهو سعيد بن عامر الضبعي، ثقة، صالح، وربما وهم.\n(٣) سعيد بن أبي عروبة، ثقة حافظ، اختلط بأخرة، لكنه كثير التدليس، وهو أثبت الناس في قتادة.\n(٤) قتادة بن دعامة السدوسي، ثقة، ثبت.\n(٥) [١٨٥٧] الحكم على الإسناد:\nعبد الله بن حامد، لم أر فيه جرحًا ولا تعديلًا، لكن الحديث صحيح كما يلي.\nالتخريج:\nالحديث أخرجه البخاري في كتاب مواقيت الصلاة، باب من نسي صلاة فليصل إذا ذكرها ولا يعيد إلا تلك الصلاة (٥٩٧)، قال: حدثنا أبو نعيم وموسى بن إسماعيل، قالا: حدثنا همام عن قتادة به بنحوه.\nورواه مسلم في كتاب المساجد ومواضع الصلاة، باب: قضاء الصلاة الفائتة واستحباب تعجيل قضائها (٦٨٤)، قال: حدثنا هداب بن خالد، حدثنا همام عن قتادة به بنحوه. وقال: حدثنا يحيى بن يحيى وسعيد بن منصور، وقتيبة بن سعيد جميعًا عن أبي عوانة، عن قتادة به بنحوه.\nوقال حدثنا محمد بن المثنى، حدثنا عبد الأعلى، حدثنا سعيد، عن قتادة به بنحوه. وقال حدثنا نصر بن علي الجهضمي، حدثني أبي، حدثنا المثنى، عن قتادة به بنحوه.","vol":"17","page":514},{"text":"وقيل: هو مردود على الوحي يعني: فاستمع لما يوحى واستمع لذكري (١).\n\n<span data-type=\"title\" id=toc-2745>١٥ </span>- ﴿إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا﴾\nيعني: أخفيها (٢). و﴿أَكَادُ﴾ صلة (٣).\nكقول الشاعر (٤):\nسريع إلى الهيجاء شاكٍ سلاحه ... فما أن يكاد قرنه يتنفس (٥)\nيعني: فما (٦) يتنفس من خوفه، والفائدة في الإخفاء التخويف والتهويل (٧).\nقال ابن عباس وأكثر المفسرين معناه: أكاد أخفيها في نفسي (٨).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٥/ ٢٧٥.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٢.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٣/ ٣٦.\n(٤) هو زيد الخيل بن مهلهل بن زيد بن طيء الطائي.\n(٥) \"تاج العروس\" كود، \"لسان العرب\" غير منسوب (كيد).\nوالمقصود من البيت: أن شبيهه وقرينه في الشجاعة والشدة ما يتنفس من شدة الخوف منه.\n\"لسان العرب\" لابن منظور (قرن).\n(٦) ساقطة من (ج).\n(٧) في (ج): التهويل والتخويف، وهو في \"الوسيط\" للواحدي ٣/ ٢٠٣ عن ابن الأنباري، \"معالم التنزيل\" للبغوي ٥/ ٢٦٨.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٤٩، قال: حدثنا ابن حميد قال: ثنا جرير، عن عطاء بن السائب، عن سعيد بن جبير، عن ابن عباس بمثله. =","vol":"17","page":515},{"text":"وكذلك هو في مصحف أبي (١).\nوفي مصحف عبد الله: أكاد أخفيها من نفسي فكيف يعلمها مخلوق (٢).\nوفي بعض القراءات: كيف أظهرها لكم (٣).\nقال قطرب: فإن قيل: كيف يخفي الله من نفسه وهو خلق الإخفاء؟\nقلنا: إن الله كلم العرب بكلامهم الذي يعرفونه، ألا ترى أن الرجل يعذل أخاه فيقول: أذعت سري. فيقول مجيبًا له معتذرًا إليه: والله لقد كتمت سرك من (٤) نفسي، فكيف أذعته؟ معناه عندهم أخفيته الإخفاء كله (٥).\n_________\n= والأثر بهذا الإسناد ضعيف، لضعف ابن حميد الرازي ولاختلاط عطاء بن السائب.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٦٧، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٨٤، \"لباب التأويل\" للخازن ٣/ ٢٦٥، \"الدر المنثور\" للسيوطي ٤/ ٥٢٥ وعزاه لابن أبي حاتم، وسعيد بن منصور وعبد بن حميد.\n(١) أبي بن كعب بن قيس الخزرجي، الأنصاري، كان أحد كتبة الوحي.\n(٢) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤١٩، من طريق السدي بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٦٧، \"مفاتيح الغيب\" للرازي ٢٢/ ٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٥، \"الدر المنثور\" للسيوطي ٤/ ٥٢٥ من طريق السدي، وعزاه لابن أبي حاتم.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٥.\n(٤) ساقطة من (ب)، (ج).\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٥، بمعناه مختصرًا.","vol":"17","page":516},{"text":"وقال الشاعر (١):\nأيام تصحبني هند وأخبرها ... ما أكتم النفس من حاجي وأسراري (٢)\nفكيف يخبرها بما يكتم من نفسه، فمجاز الآية على هذا. وقرأ الحسن وسعيد بن جبير بفتح الألف أي: أظهرها وأبرزها، يقال: خفيت الشيء، إذا أظهرته وأخفيته إذا سررته (٣).\nقال امرؤ القيس (٤):\nخفاهن من أنفاقهن كأنما ... خفاهن ودق من سحاب مركب (٥)\nأي: أخرجهن.\n﴿لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى﴾ أي: تعمل من خير وشر (٦).\n_________\n(١) لم أهتد لقائل البيت.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٥.\n(٣) في الأصل (ب): سترته، وهو في \"المحتسب\" لابن جني ٢/ ٤٧.\n(٤) هو امرؤ القيس بن حجر بن الحارث بن عمرو بن حجر.\n(٥) \"ديوان امرئ القيس\" (ص ٣٦).\nوالمقصود من البيت: أنه شبه خروج الفئرة من أنفاقهن وهي جحورهن بخروج المطر من السحاب المجتمع.\nانظر: \"لسان العرب\" لابن منظور (نفق)، (ودق).\n(٦) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٢).","vol":"17","page":517},{"text":"<span data-type=\"title\" id=toc-2746>١٦ </span>- ﴿فَلَا يَصُدَّنَّكَ﴾\nيصرفنك (١) ﴿عَنْهَا﴾ يعني: عن الإيمان بالساعة (٢).\n﴿مَنْ لَا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ﴾ مراده (٣).\n﴿فَتَرْدَى﴾ فتهلك (٤).\n\n<span data-type=\"title\" id=toc-2747>١٧ </span>- ﴿وَمَا تِلْكَ بِيَمِينِكَ يَامُوسَى (١٧)﴾\n\n<span data-type=\"title\" id=toc-2748>١٨ </span>- ﴿قَالَ هِيَ عَصَايَ﴾\nوكانت لها شعبتان، وفي أسفلها سنان، واسمها نبعة في قول مقاتل (٥).\n﴿أَتَوَكَّأُ﴾ أعتمد عليها إذا مشيت، وإذا عييت، وعند الوثبة والقفزة (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٥، \"لباب التأويل\" للخازن ٣/ ٢٦٦.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٥، \"لباب التأويل\" للخازن ٣/ ٢٦٦.\n(٣) من (ب)، (ج)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٦٨، \"لباب التأويل\" للخازن ٣/ ٢٦٦.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ١٥٣، \"معالم التنزيل\" للبغوي ٥/ ٢٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٥، \"لباب التأويل\" للخازن ٣/ ٢٦٦.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٨، \"لباب التأويل\" للخازن ٣/ ٢٦٦.\n(٦) في الأصل و(ب): الظفرة، والأثر أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٥ قال: حدثني عبد الله بن أحمد بن شبويه قال: ثنا علي بن الحسن قال: ثنا حسين قال: سمعت عكرمة بنحوه. =","vol":"17","page":518},{"text":"﴿وَأَهُشُّ﴾ وأخبط بها على الشجر ليتناثر ورقها فتأكل غنمي (١).\nوقرأ عكرمة: (وَأَهُسُّ) بالسين (٢) يعني: وأزجر بها (٣)، وذلك أن العرب تقول: هُس هِس (٤).\nوقال النضر بن شميل: سألت الخليل عن قراءة عكرمة، فقال: العرب تعاقب بين السين والشين في كثير من الكلام، كقولهم: سمت العاطس وشمته، وشن عليه الدرع وسن، والروشم والروسم للختم (٥).\n﴿وَلِيَ فِيهَا مَآرِبُ أُخْرَى﴾ حوائج ومنافع، واحدتها مأرَبة ومأرُبة (٦) بفتح الراء وضمها (٧)،\n_________\n= والأثر بهذا الإسناد صحيح.\nوالأثر ذكره ابن أبي حاتم فيا تفسير القرآن العظيم\" ٧/ ٢٤١٩ عن عكرمة وعمرو ابن ميمون بنحوه، \"الدر المنثور\" للسيوطي ٤/ ٥٢٦ عن عكرمة بنحوه وعزاه لابن أبي شيبة، وابن المنذر، وابن أبي حاتم، وعن عمرو بن ميمون بنحوه وعزاه لابن أبي حاتم.\n(١) في (ب): الشجرة ليتناثر ورقها على غنمي، وفي (ج): بها الشجر على غنمي ليتناثر، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٦، ١٨٧ بنحوه.\n(٢) انظر: \"المحتسب\" لابن جني ٢/ ٥٠.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٧ بنحوه.\n(٤) انظر: \"لسان العرب\" (هسس).\n(٥) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٢).\n(٦) ساقطة من (ج).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٨ بنحوه، \"مفاتيح الغيب\" للرازي ٢٢/ ٢٧.","vol":"17","page":519},{"text":"﴿أُخْرَى﴾ ولم يقل: آخر (١) لرؤوس الآي (٢).\nقال ابن عباس: كان موسى ﵇ يحمل على عصاه زاده وسقاه، فجعلت تماشيه وتحدثه، وكان يضرب بها الأرض فيخرج ما يأكل يومه، ويركزها فيخرج الماء، فإذا رفعها ذهب الماء، وكان يرد بها غنمه، وتقيه الهوام بإذن الله، وإذا ظهر له عدو حاربت وناضلت عنه، وإذا أراد الاستقاء من البئر أدلاها فطالت على طول البئر وصارت شعبتاها كالدلو حتى يستقي، وكان يظهر على شعبتيها كالشمعتين بالليل تضيء له ويهتدي بها، وإذا اشتهى ثمرة من الثمار ركزها في الأرض فتغصنت غصن تلك الشجرة وأورقت ورقها وأثمرت ثمرها فهذِه المآرب (٣).\n\n<span data-type=\"title\" id=toc-2749>١٩ </span>- ﴿قَالَ﴾ الله ﷿: ﴿أَلْقِهَا يَامُوسَى﴾\n\n<span data-type=\"title\" id=toc-2750>٢٠ </span>- ﴿فَأَلْقَاهَا﴾\nمن يده (٤).\n_________\n(١) ساقطة من (ج).\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ١٧٧ بمعناه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٦٩، مختصرًا، \"مفاتيح الغيب\" للرازي ٢٢/ ٢٧ بمعناه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٨٧ مختصرًا، \"لباب التأويل\" للخازن ٣/ ٢٦٦، مختصرًا.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٣٢٠: ولكن كل ذلك من الأخبار الإسرائيلية.\n(٤) \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣٢٠.","vol":"17","page":520},{"text":"﴿فَإِذَا هِيَ حَيَّةٌ تَسْعَى﴾ تمشي مسرعة على بطنها (١).\nقال ابن عباس ﵄: صارت حية صفراء لها عرف كعرف الفرس، وجعلت تتورم حتى صارت (٢) ثعبانًا وهو (٣) أكبر (٤) ما يكون من الحيات فلذلك قال في موضع: ﴿كَأَنَّهَا جَانٌّ﴾ (٥) (وأراد الابتداء) (٦) وهي أصغر الحيات، وقال في موضع آخر: (ثعبان) (٧) وهو أعظمها، فالجان عبارة عن ابتداء حالها، والثعبان عبارة (٨) عن انتهاء حالها (٩).\nوقيل: أراد أنها في عظم الثعبان، وسرعة الجان، فأما الحية فإنها تجمع الصغير والكبير والذكر والأنثى (١٠).\nقال فرقد السبخي: كان ما بين لحييها أربعون ذراعًا فلما ظهر في\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٢٦٩، \"لباب التأويل\" للخازن ٣/ ٢٦٦.\n(٢) في الأصل و(ب): تصير.\n(٣) في الأصل: وهي.\n(٤) في (ب): أعظم.\n(٥) النمل: ١٠.\n(٦) من (ب).\n(٧) الأعراف: ١٠٧.\n(٨) في الأصل، و(ب): إخبارًا.\n(٩) انظر: \"معالم التنزيل\" ٥/ ٢٦٩ غير منسوب، \"مفاتيح الغيب\" للرازي ٢٢/ ٢٨، بمعناه غير منسوب.\n(١٠) \"معالم التنزيل\" للبغوي ٥/ ٢٦٩، \"مفاتيح الغيب\" للرازي ٢٢/ ٢٨ مختصرًا، \"لباب التأويل\" للخازن ٣/ ٢٦٧.","vol":"17","page":521},{"text":"موسى ﵇ الخوف ونفار الطبع لما رأى من الأعجوبة.\n\n<span data-type=\"title\" id=toc-2751>٢١ </span>- قال الله ﷿: ﴿خُذْهَا وَلَا تَخَفْ سَنُعِيدُهَا سِيرَتَهَا﴾\nأي: إلى سيرتها هيئتها ﴿الْأُولَى﴾.\nنردها عصا كما كانت (١).\n\n<span data-type=\"title\" id=toc-2752>٢٢ </span>- ﴿وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ﴾\nيعني: إبطك (٢).\nوقال الكلبي: الجناح أسفل من الإبط (٣).\nوقال مجاهد: تحت عضدك (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٧، عن مجاهد قال: ثنا الحسين قال: ثني حجاج، عن ابن جريج، عن مجاهد بمثله.\nوالإسناد ضعيف لضعف سنيد، واختلاط حجاج المصيصي، وعنعنة ابن جريج واحتمال تدليسه.\n(٢) في (ب): تطلب.\nوهو في \"معالم التنزيل\" للبغوي ٥/ ٢٧٠، \"لباب التأويل\" للخازن ٣/ ٢٦٧.\n(٣) لم أجد هذا القول عند غير المصنف.\n(٤) أخرجه الطبري في \"جامع البيان\" قال: حدثنا محمد بن عمرو قال: ثنا أبو عاصم قال: ثنا عيسى، وحدثني الحارث قال: ثنا الحسن قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد بمثله ١٦/ ١٥٧.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢١ (١٣٤٢٠) عن مجاهد، \"معالم التنزيل\" للبغوي ٥/ ٢٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩١، \"الدر المنثور\" للسيوطي ٤/ ٥٢٧، وعزاه لعبد بن حميد وابن المنذر وابن أبي حاتم. والأثر حسن.","vol":"17","page":522},{"text":"قال مقاتل: يعني: موضع (١) جناحك وهو عضده (٢).\n﴿تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ﴾ أي: برص ولا داء (٣) ﴿آيَةً أُخْرَى﴾ سوى العصا فأخرج يده من مدرعة له مضيئة (٤) بيضاء لها شعاع كشعاع الشمس يعشي البصر (٥).\n\n<span data-type=\"title\" id=toc-2753>٢٣ </span>- ﴿لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى (٢٣)﴾\nكان حقه الكبر، وإنما قال ﴿الْكُبْرَى﴾ وفاقًا لرؤوس الآي (٦).\nوقيل: فيه إضمار معناه: لنهبك من آياتنا الآية (٧) الكبرى (٨)، دليله قول ابن عباس ﵄: كانت يد موسى ﵇ أكبر آياته (٩).\n\n<span data-type=\"title\" id=toc-2754>٢٤ </span>- قوله: ﴿اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (٢٤)﴾\nعصا وعلا وتكبر وكفر، فادعه إلى عبادتي واعلم بأني قد (١٠)\n_________\n(١) في الأصل، و(ج): مع.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩١.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩١ بنحوه.\n(٤) في الأصل و(ب): مضربة.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩١.\n(٧) من (ب)، (ج).\n(٨) \"معالم التنزيل\" للبغوي ٥/ ٢٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩١.\n(٩) \"معالم التنزيل\" للبغوي ٥/ ٢٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩١، \"لباب التأويل\" للخازن ٣/ ٢٦٧.\n(١٠) زيادة من (ب)، (ج).","vol":"17","page":523},{"text":"ربطت على قلبه. قال: كيف تأمرني أن آتيه وقد ربطت على قلبه، فأتاه ملك من خزان الريح، فقال: انطلق، فإنا اثنا عشر من خزان الريح منذ خلقنا الله ﷿ ونحن (١) في هذا فما علمناه، فامض لأمر الله سبحانه (٢).\nفقال موسى عند ذلك\n\n<span data-type=\"title\" id=toc-2755>٢٥ </span>- ﴿رَبِّ اشْرَحْ لِي صَدْرِي﴾\nوسع ولين لي قلبي بالإيمان والنبوة (٣).\n\n<span data-type=\"title\" id=toc-2756>٢٦ </span>- ﴿وَيَسِّرْ لِي أَمْرِي (٢٦)﴾\nأي: وسهل على ما أمرتني من تبليغ الرسالة إلى فرعون (٤).\n\n<span data-type=\"title\" id=toc-2757>٢٧ </span>- ﴿وَاحْلُلْ﴾\nيعني: وابسط وافتح (٥). ﴿عُقْدَةً مِنْ لِسَانِي﴾ قال ابن عباس ﵄: كانت في لسانه رتة (٦) وذلك أنه كان في حجر فرعون ذات يوم\n_________\n(١) زيادة من (ب)، (ج)\n(٢) في (ب): لما أمرت.\nوهو في \"الجامع لأحكام القرآن\" للقرطبي ٦/ ١٩٢ بمعناه.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٢.\n(٤) \"الوسيط في تفسير القرآن المجيد\" للواحدي ٣/ ٢٠٥ بمعناه، \"زاد المسير\" لابن الجوزي ٥/ ٢٨١ بمعناه.\n(٥) في (ج): وافتح وابسط، ولم أجد هذا القول عند غير المصنف.\n(٦) الرتة: ردة قبيحة في اللسان من العيب، وقيل: هي العجمة في الكلام.\n\"لسان العرب\" (رتت).","vol":"17","page":524},{"text":"فلطمه لطمة وأخذ بلحيته، فقال فرعون لآسية امرأته (١): إن هذا عدوي. فقالت آسية: على رسلك، إنه صبي لا يفرق بين الأشياء ولا يميز. ثم جاءت بطستين (٢)، فجعلت في أحدهما الجمر (٣)، وفي الآخر الجوهر، ووضعتهما بين يدي موسى فأخذ جبريل بيد موسى فوضعهما على النار حتى رفع جمرة ووضعها على لسانه فتلك الرتة (٤).\n\n<span data-type=\"title\" id=toc-2758>٢٨ </span>- ﴿يَفْقَهُوا قَوْلِي (٢٨)﴾\nكي (٥) يفهموا كلامي (٦).\n_________\n(١) آسية بنت مزاحم بن عبيد بن الريان بن الوليد، فرعون مصر في عهد يوسف ﵇، وقيل غير ذلك في نسبتها.\nانظر: \"البداية والنهاية\" لابن كثير ١/ ٢٣٩.\n(٢) الطست: من آنية الصفر، أنثى، وقد تذكر.\nن \"لسان العرب\" (طست).\n(٣) الجمر: النار المتقدة، واحدته جمرة، فإذا برد فهو فحم.\nن \"لسان العرب\" (جمر).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٥٩، قال: حدثني محمد بن عمرو قال: ثنا أبو عاصم، قال: ثنا عيسى، عن ابن أبي نجيح، عن سعيد بن جبير بمعناه مختصرًا.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢١ (١٣٤٢٢) عن سعيد بن جبير، بمعناه مختصرًا. والأثر من الإسرائيليات.\n(٥) في (ب): يعني.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧١، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٣ بمعناه.","vol":"17","page":525},{"text":"<span data-type=\"title\" id=toc-2759>٢٩ </span>- ﴿وَاجْعَلْ لِي وَزِيرًا﴾\nمعينًا وظهيرًا (١) ﴿مِنْ أَهْلِي﴾ ثم بيّن (٢) من هو فقال (٣)\n\n<span data-type=\"title\" id=toc-2760>٣٠ </span>- ﴿هَارُونَ أَخِي (٣٠)﴾.\n\n<span data-type=\"title\" id=toc-2761>٣١ </span>- ﴿اشْدُدْ بِهِ أَزْرِي (٣١)﴾\nظهري (٤).\n\n<span data-type=\"title\" id=toc-2762>٣٢ </span>- ﴿وَأَشْرِكْهُ فِي أَمْرِي (٣٢)﴾\nيعني: النبوة وتبليغ الرسالة (٥).\n\n<span data-type=\"title\" id=toc-2763>٣٣ </span>- ﴿كَيْ نُسَبِّحَكَ كَثِيرًا (٣٣)﴾\nنصلي لك (٦).\n\n<span data-type=\"title\" id=toc-2764>٣٤ </span>- ﴿وَنَذْكُرَكَ كَثِيرًا (٣٤)﴾.\n\n<span data-type=\"title\" id=toc-2765>٣٥ </span>- ﴿إِنَّكَ كُنْتَ بِنَا بَصِيرًا (٣٥)﴾\nوقرأ الحسن وابن أبي إسحاق، وابن عامر ﴿اشْدُدْ بِهِ أَزْرِي (٣١)﴾\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧١، \"لباب التأويل\" للخازن ٣/ ٢٦٨.\n(٢) في (ب): تبين.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧١، \"لباب التأويل\" للخازن ٣/ ٢٦٨.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ١٦٠، \"معالم التنزيل\" للبغوي ٥/ ٢٧١، \"لباب التأويل\" للخازن ٣/ ٢٦٨.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧١، \"لباب التأويل\" للخازن ٣/ ٢٦٨.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٢ عن الكلبي، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٤، \"لباب التأويل\" للخازن ٣/ ٢٦٨.","vol":"17","page":526},{"text":"بفتح الألف (وأشركه في أمري) بضم الألف (١) على الجزاء والجواب (٢) حكاية (٣) عن موسى ﵇ أي: أفعل ذلك.\nقال الله تعالى له:\n\n<span data-type=\"title\" id=toc-2766>٣٦ </span>- ﴿قَدْ أُوتِيتَ سُؤْلَكَ﴾\nقد أعطيت (٤) مرادك وسؤالك يا موسى (٥).\n\n<span data-type=\"title\" id=toc-2767>٣٧ </span>- ﴿وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى (٣٧)﴾\nقبل هذِه وهي (٦).\n\n<span data-type=\"title\" id=toc-2768>٣٨ </span>- ﴿إِذْ أَوْحَيْنَا إِلَى أُمِّكَ مَا يُوحَى (٣٨)﴾\nوحي إلهام مثل وحي النحل (٧).\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٧)،\n\"التيسير\" للداني (ص ١٢٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١.\n(٢) الجزاء والجواب: هو فعل الجواب في أسلوب الشرط، ويقال له: فعل الجزاء، أي: أنه جزاء مترتب على حصول الشرط.\nانظر: \"معجم المصطلحات النحوية والصرفية\" لمحمد سمير نجيب اللبدي (٤٤، ٥٧).\n(٣) في (ج): إخبارًا.\n(٤) في (ج): أعطيناك.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٢، \"لباب التأويل\" للخازن ٣/ ٢٦٨.\n(٦) \"معالم التنزيل\" للبغوي ٥/ ٢٧٢، \"مفاتيح الغيب\" للرازي ٢٢/ ٥١.\n(٧) \"معالم التنزيل\" للبغوي ٥/ ٢٧٢.\nوالوحي: هو الإشارة والكتابة والرسالة والإلهام والكلام الخفي، وكل ما ألقيته إلى غيرك. =","vol":"17","page":527},{"text":"<span data-type=\"title\" id=toc-2769>٣٩ </span>- ﴿أَنِ اقْذِفِيهِ﴾\nاجعليه في التابوت (١).\nقال مقاتل: والمؤمن الذي صنع التابوت من (آل فرعون) (٢) اسمه حِزقيل (٣).\nوقيل: إنه كان من بردي (٤).\n_________\n= \"لسان العرب\" (وحي).\nوالنحل: هو ذباب العسل، واحدتها: نحلة. \"لسان العرب\" (نحل).\nووحي النحل هو ما ألهمها الله ﷾ به من اتخاذ الجبال والشجر بيوتًا كما قال سبحانه: ﴿وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ (٦٨) ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ﴾ [النحل: ٦٨، ٦٩].\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٢، \"لباب التأويل\" للخازن ٣/ ٢٦٨.\n(٢) من (ب)، (ج).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٥.\n(٤) بردِيُّ: بالفتح نبت معروف واحدته بردية.\nانظر: \"لسان العرب\" لابن منظور ١/ ٢٥١ (برد).\nوالأثر أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦١، قال: حدثنا موسى قال: حدثنا عمرو قال: ثنا أسباط، عن السدي بمثله.\nوالإسناد ضعيف، لضعف أسباط بن نصر، ولأن موسى بن هارون لم أجد له ترجمة.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٧٢، والرازي في \"مفاتيح الغيب\" ٢٢/ ٥٢، والقرطبي في \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٥١، \"لباب التأويل\" للخازن ٣/ ٢٦٩، \"الدر المنثور\" للسيوطي ٤/ ٥٢٨ عن السدي، وعزاه لابن أبي حاتم، ولا يوجد ذلك في المطبوع من \"تفسير القرآن العظيم\" لابن أبي حاتم.","vol":"17","page":528},{"text":"﴿فَاقْذِفِيهِ فِي الْيَمِّ﴾ يعني: نهر النيل (١) ﴿فَلْيُلْقِهِ الْيَمُّ﴾ (يعني: شاطئ النهر، لفظه لفظ أمر ومعناه خبر مجازه حتى يلقيه اليم بالساحل) (٢).\n﴿يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ﴾ يعني: فرعون، فاتخذت تابوتًا (٣) وجعلت فيه قطنًا محلوجًا (٤)، ووضعت فيه موسى وقبرت رأسه وخصاصه يعني: شقوقه (٥) ثم ألقته في النيل.\nوكان يسرع منه نهر كبير عظيم (٦) في دار فرعون فبينا هو جالس على رأس البركة مع امرأته آسية إذا تابوت يجيء به الماء، فلما رأى ذلك أمر الغلمان والجواري بإخراجه، فأخرجوه، وفتحوا رأسه، فإذا صبي من أصبح الناس وجهًا، فلما رآه فرعون أحبه بحيث لا يتمالك فذلك قوله ﷿: ﴿وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي﴾ (٧).\n_________\n(١) نهر النيل: هو نهر ينبع من جبل القمر من وراء خط الاستواء، ويصب في البحر بعد صعيد مصر، وهو أطول الأنهار في العالم، وهو النهر الوحيد الذي يصب من الجنوب إلى الشمال.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٣٣٤.\n(٢) من (ب)، (ج)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٧٢.\n(٣) التابوت: هو الصندوق الذي يحرز فيه المتاع.\nانظر: \"المعجم الوسيط\" (ص ٨١) (تب).\n(٤) القطن المحلوج: الخالص من البذر.\nانظر: \"المعجم الوسيط\" (ص ١٩١) (حلج).\n(٥) في (ب): خصوصه، وهو في \"لسان العرب\" لابن منظور (خصص).\n(٦) زيادة من (ج).\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦١، قال: حدثنا ابن حميد قال: ثنا سلمة، عن ابن إسحاق بمعناه.","vol":"17","page":529},{"text":"قال ابن عباس ﵄: أحبه وحببه إلى خلقه (١).\nقال عطية العوفي: جعل عليه مسحة من جمال لا يكاد يصبر عنه من رآه (٢).\nوقال قتادة: ملاحة كانت في عيني موسى ﵇ ما رآه أحد إلا عشقه (٣).\nقوله ﷿: ﴿وَلِتُصْنَعَ عَلَى عَيْنِي﴾ أي: ولتربى ولتغذى بمرأى ومنظر مني (٤).\n_________\n= والإسناد ضعيف.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٧٢ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١١/، ١٩٥ بنحوه.\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٦، \"لباب التأويل\" للخازن ٣/ ٢٦٩.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٦.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٦، \"الدر المنثور\" للسيوطي ٤/ ٥٢٩، بمعناه، وعزاه لابن عساكر.\n(٤) في (ب): بمرأى مني ومنظر مني، وفي (ج) سقط قوله: ومنظر، وهو في \"مجاز القرآن\" لأبي عبيدة ٢/ ١٩ بنحوه، وأخرجه الطبري في \"جامع البيان\" ١٦/ ١٦٢، قال: حدثنا الحسن بن يحيى قال: أخبرنا عبد الرزاق قال: أخبرنا معمر، عن قتادة بمعناه.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢٢ (١٣٤٣١، ١٣٤٣٢) بمعناه عن أبي عمران الجوني، وقتادة، والبغوي في \"معالم التنزيل\" ٥/ ٢٧٢، والسيوطي في \"الدر المنثور\" ٤/ ٥٢٩، عن أبي عمران الجوني =","vol":"17","page":530},{"text":"<span data-type=\"title\" id=toc-2770>٤٠ </span>- ﴿إِذْ تَمْشِي أُخْتُكَ﴾\nواسمها مريم متعرفة خبره (١) ﴿فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ﴾ يرضعه ويضمه إليكم، وذلك أنه كان (٢) لا يقبل ثدي امرأة، فلما قالت لهم أخته ذلك، قالوا: نعم، فجاءت بالأم فقبل ثديها (٣) فذلك قوله ﷿: ﴿فَرَجَعْنَاكَ﴾ (رددناك إلى أمك) (٤) وفي مصحف أبي - ﵁ -: (فرددناك إلى أمك) (٥) ﴿كَيْ تَقَرَّ عَيْنُهَا﴾ بلقائك وبقائك (٦) ﴿وَلَا تَحْزَنَ﴾.\n﴿وَقَتَلْتَ نَفْسًا﴾ قال ابن عباس: قتل قبطيًا (٧)\n_________\n= بمعناه، وعزاه لابن المنذر وابن أبي حاتم، وعن قتادة بمعناه وعزاه لعبد الرزاق وابن المنذر وابن أبي حاتم.\nوالأثر حسن.\n(١) في (ج) تقديم: متعرفة خبره، وفي الأصل: خبرها، وفي (ب): خبرك، وهي مريم بنت عمران بن يصهر بن قاهث بن عازر بن لاوي بن يعقوب بن إسحاق بن إبراهيم ﵈.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٢٧٣، \"لباب التأويل\" للخازن ٣/ ٢٦٩، \"قصص الأنبياء\" لابن كثير ٢/ ٣٤٧.\n(٢) ساقطة من (ب).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٣، \"لباب التأويل\" للخازن ٣/ ٢٦٩.\n(٤) من (ج)، وهو في \"جامع البيان\" للطبري ١٦/ ١٦٣، \"مفاتيح الغيب\" للرازي ٢٢/ ٥٤.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٧.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٣، \"لباب التأويل\" للخازن ٣/ ٢٦٩، بلفظ: بلقائك.\n(٧) القبط: هم أهل مصر وسكانها الأصل.\n\"لسان العرب\" (قبط).","vol":"17","page":531},{"text":"كافرًا (١). قال كعب الأحبار: كان إذ ذاك ابن ثنتي عشرة سنة (٢).\n﴿فَنَجَّيْنَاكَ مِنَ الْغَمِّ﴾ من غم القتل وكربه (٣). ﴿وَفَتَنَّاكَ فُتُونًا﴾ قال ابن عباس: اختبرناك اختبارًا (٤).\nوقال الضحاك وقتادة ومقاتل: ابتليناك ابتلاء (٥).\nوقال مجاهد: أخلصناك إخلاصا (٦).\n﴿فَلَبِثْتَ﴾ فمكثت (٧)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٧، \"لباب التأويل\" للخازن ٣/ ٢٦٩.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٧، \"لباب التأويل\" للخازن ٣/ ٢٦٩.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٣، \"لباب التأويل\" للخازن ٣/ ٢٦٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦٤ قال: حدثنا علي قال: ثنا عبد الله قال: ثني معاوية، عن علي، عن ابن عباس بمثله.\nوالإسناد ضعيف.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢٣ (١٣٤٣٥)، والبغوي في \"معالم التنزيل\" ٥/ ٢٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٩٨، والخازن في \"لباب التأويل\" ٣/ ٢٦٩، والسيوطي في \"الدر المنثور\" ٤/ ٥٢٩، وعزاه لسعيد بن منصور وعبد بن حميد وابن المنذر وابن أبي حاتم.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٨، \"لباب التأويل\" للخازن ٣/ ٢٦٩ غير منسوب.\n(٦) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٢٣ (١٣٤٣٤)، \"معالم التنزيل\" للبغوي ٥/ ٢٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٨، \"الدر المنثور\" للسيوطي ٤/ ٥٢٩، وعزاه لعبد بن حميد وابن المنذر وابن أبي حاتم.\n(٧) انظر \"معالم التنزيل\" للبغوي ٥/ ٢٧٣، \"لباب التأويل\" للخازن ٣/ ٢٦٩.","vol":"17","page":532},{"text":"﴿سِنِينَ﴾ يعني: عشر سنين (١).\n﴿فِي أَهْلِ مَدْيَنَ﴾ وهي بلدة شعيب ﵇ على ثمان مراحل من مصر (٢).\nقال وهب: لبث عند شعيب ثمان وعشرين سنة، (عشر سنين منها مهر امرأته صفير بنت شعيب وثمان عشرة سنة) (٣) أقام عنده حتى ولد له (٤).\n﴿ثُمَّ جِئْتَ عَلَى قَدَرٍ يَامُوسَى﴾ قال مقاتل: على موعد (٥).\nوقال محمد بن كعب: ثم جئت على القدر الذي قدرت أنك تجيء (٦).\nقال عبد الرحمن بن كيسان: على رأس أربعين سنة، وهو القدر\n_________\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٢٣ (١٣٤٣٧) عن قتادة، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٨، \"الدر المنثور\" للسيوطي ٤/ ٥٣٦ عن قتادة، وعزاه لعبد بن حميد وابن المنذر وابن أبي حاتم.\n(٢) مدين: بفتح أوله وسكون ثانيه وفتح الياء المثناة من تحت وآخره نون، على بعد ست مراحل من الشام.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٧٧.\n(٣) ما بين القوسين ساقط من (ب).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٣، \"مفاتيح الغيب\" للرازي ٢٢/ ٥٥ مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٨، \"لباب التأويل\" للخازن ٣/ ٢٦٩.\n(٥) ذكره البخاري في كتاب التفسير، مقدمة تفسير سورة طه.\nوانظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٣).\n(٦) انظر: \"الوسيط\" للواحدي ٣/ ٢٠٧.","vol":"17","page":533},{"text":"الذي يوحى فيه إلى الأنبياء (١).\nوقال الكلبي: وافق الكلام عند الشجرة (٢).\n\n<span data-type=\"title\" id=toc-2771>٤١ </span>- قوله ﷿: ﴿وَاصْطَنَعْتُكَ لِنَفْسِي (٤١)﴾\nاخترتك واصطفيتك واختصصتك بالرسالة والنبوة (٣).\n\n<span data-type=\"title\" id=toc-2772>٤٢ </span>- ﴿اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي﴾\nاليد والعصا (٤).\n﴿وَلَا تَنِيَا﴾ قال ابن عباس: لا تضعفا (في تبليغ الرسالة) (٥).\nوقال السدي: لا تفترا (٦).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٥/ ٢٨٦، بنحوه غير منسوب.\n(٢) لم أجد هذا عند غير المصنف.\n(٣) \"لباب التأويل\" للخازن ٣/ ٢٧٠ بمعناه.\n(٤) في (ج): العصا واليد، وهو في \"مفاتيح الغيب\" للرازي ٢٢/ ٥٦.\n(٥) زيادة من (ج)، والأثر أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦٩ قال: حدثني محمد بن سعد قال: ثني أبي قال: ثني عمي قال: ثني أبي، عن أبيه، عن ابن عباس بنحوه.\nوهذا الإسناد مسلسل بالضعفاء.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢٣ (١٣٤٤٠) مختصرًا، والبغوي في \"معالم التنزيل\" ٥/ ٢٧٤، والخازن في \"لباب التأويل\" ٣/ ٢٧٠ غير منسوب، وابن كثير في \"تفسير القرآن العظيم\" ٩/ ٣٣٨، والسيوطي في \"الدر المنثور\" ٤/ ٥٣٦، وعزاه لعبد بن حميد وابن المنذر، وابن أبي حاتم.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٤، \"لباب التأويل\" للخازن ٣/ ٢٧٠، غير منسوب.","vol":"17","page":534},{"text":"وقال محمد بن كعب: لا تقصرا (١).\nوروى علي بن أبي طلحة (٢)، عن ابن عباس ﵄ ولا تبطئا (٣).\nوفي قراءة ابن مسعود: (ولا تهنا في ذكري) (٤).\n\n<span data-type=\"title\" id=toc-2773>٤٣ </span>- ﴿اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (٤٣)﴾\n\n<span data-type=\"title\" id=toc-2774>٤٤ </span>- ﴿فَقُولَا لَهُ قَوْلًا لَيِّنًا﴾\nقال ابن عباس: لا تعنفا في قولكما ولا تغلظا (٥). وقال السدي وعكرمة: كنياه وقولا له: يا أبا العباس (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٤، \"لباب التأويل\" للخازن ٣/ ٢٧٠، غير منسوب.\n(٢) في الأصل: طالب.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦٨، قال: حدثني على قال: ثنا عبد الله قال: ثني معاوية عن علي، عن ابن عباس بمثله، والإسناد ضعيف.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢٣ (١٣٤٤١)، وابن كثير في \"تفسير القرآن العظيم\" ٩/ ٣٣٨، والسيوطي في \"الدر المنثور\" ٤/ ٥٣٦، وعزاه لابن المنذر وابن أبي حاتم.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٩٩.\nوالأقوال لا تعارض بينها، فالتقصير والبطء نتيجة من نتائج الضعف والفتور.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٤، مختصرًا، \"لباب التأويل\" للخازن ٣/ ٢٧٠، مختصرًا.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٦٩، قال: حدثني جعفر ابن ابنة إسحاق بن يوسف الأزرق قال: ثنا سعيد بن محمد الثقفي قال: ثنا علي بن صالح، عن السدي بلفظ: كنياه. وهذا إسناد ضعيف؛ آفته سعيد الثقفي وابن ابنة إسحاق لم أجده. =","vol":"17","page":535},{"text":"وقيل: يا أبا الوليد (١).\nوقال مقاتل: يعني بالقول: ﴿فَقُلْ هَلْ لَكَ إِلَى أَنْ تَزَكَّى (١٨) وَأَهْدِيَكَ إِلَى رَبِّكَ فَتَخْشَى (١٩)﴾ (٢) (٣).\nوقال أهل المعاني: معناه الطفا له في قولكما فإنه رباك وأحسن تربيتك وله عليك حق الأبوة فلا تجبهه بمكروه في أول قدومك عليه (٤).\nويقال: عداه على قبول الإيمان شبابًا لا يهرم وملكًا لا ينزع عنه إلا بالموت وتبقى عليه لذة المطعم والمشرب والمنكح إلى (٥) حين موته (٦).\nقال المفسرون: فكان هارون يومئذ بمصر فأمر الله ﷿ موسى أن يأتي (٧) هارون وأوحي إلى هارون ﵇ وهو بمصر أن يتلقى موسى.\n_________\n= والأثر أيضًا في \"معالم التنزيل\" للبغوي ٥/ ٢٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٠، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٧٠.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٠.\n(٢) النازعات: ١٨ - ١٩.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٤، \"لباب التأويل\" للخازن ٣/ ٢٧٠.\nوالأقوال المتقدمة مع عدم الدليل أو ضعفها، فهي من القول اللين الذي تحمل عليه الآية.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٠ بنحوه.\n(٥) ساقطة من (ب).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٥، عن السدي مطولًا، \"مفاتيح الغيب\" للرازي ٢٢/ ٥٨، ٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٠، بمعناه مختصرًا، \"لباب التأويل\" للخازن ٣/ ٢٧٠.\n(٧) في نسخة (ج): فأمر الله تعالى أن يأتي موسى هو وهارون.","vol":"17","page":536},{"text":"فتلقاه إلى مرحلة وأخبره بما أوحي إليه، فقال له موسى إن الله عز جل أمرني أن آتي فرعون وسألت ربي أن يجعلك معي (١).\n﴿لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى﴾ (فعسى يسلم) (٢)، فإن قيل: كيف قال: ﴿لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى﴾ وقد علم الله تعالى في سابق علمه أن (٣) فرعون (٤) لا يتذكر ولا يخشى (٥).\nقال الحسين بن الفضل: هو مصروف إلى غير فرعون، مجازه: لكي يتذكر متذكر أو يخشى خاش إذا رأى بري وإلطافي بمن خلقته ورزقته وصححت جسمه وأنعمت عليه ثم ادعى الربوبية دوني (٦).\nقال أبو بكر محمد بن عمر الوراق (٧): (لعل) هاهنا من الله واجب، ولقد تذكر فرعون (٨) وخشي حيث لم تنفعه الذكرى (٩) والخشية وذلك قوله حين ألجمه الغرق في البحر: ﴿آمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو\n_________\n(١) \"معالم التنزيل\" للبغوي، ٥/ ٢٧٥، عن السدي بنحوه مختصرًا، \"لباب التأويل\" للخازن ٣/ ٢٧٠، بنحوه.\n(٢) ساقط من (ب): وفي الأصل: أي، بدل: عسى.\n(٣) في الأصل: وعلمه سابق في.\n(٤) في (ب): أنه.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٥.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٥، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٠، بمعناه، غير منسوب.\n(٧) في الأصل: أبو بكر بن محمد.\n(٨) ساقط من (ب).\n(٩) في (ج): حيث لم ينفعه الذكر.","vol":"17","page":537},{"text":"إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ﴾ (١) (٢).\n[١٨٥٨] سمعت أبا القاسم الحسن بن محمد بن حبيب (٣) يقول: (سمعت أبي (٤) يقول: سمعت محمد بن علي (٥) الوراق) (٦) يقول: سمعت يحيى بن معاذ الرازي (٧) يقول: وقرأ هذِه الآية: هذا رفقك بمن يقول أنا الإله فكيف رفقك بمن يقول: لا إله إلا الله (٨)؟ ! .\n(قال أبو القاسم الحبيبي) (٩): فبنيت (١٠) عليه ألفاظًا اقتديت به\n_________\n(١) يونس: ٩٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠١، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٧٠، مختصرًا.\n(٣) قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) في الأصل: علي بن محمد. وهو محمد بن علي الوراق الجرجاني أبو جعفر من أهل بغداد، يقال له: حمدان بن علي. يروي عن: أبي عاصم، وعبيد الله بن موسى، روى عنه: محمد بن المنذر بن سعيد وغيره. ذكره ابن حبان فى \"الثقات\" قال الدارقطني: ثقة. وقال الخطيب: كان فاضلًا حافظًا ثقة \"الثقات\" لابن حبان ٩/ ١٤٣، \"تاريخ جرجات\" (٦٥١)، \"تاريخ بغداد\" ٣/ ٦١. .\n(٦) ما بين القوسين ساقط من (ب).\n(٧) لم يذكر بجرح أو تعديل.\n(٨) [١٨٥٨] الحكم على الإسناد:\nفيه أبو القاسم تكلم فيه الحاكم، وأبوه لم أجده ويحيى لم يذكر بجرح أو تعديل.\nالتخريج:\nانظر \"تفسير أبي القاسم الحبيبي\" (ص ١٨٣).\n(٩) زيادة من (ب)، (ج).\n(١٠) في (ج): فقلت.","vol":"17","page":538},{"text":"فيها، فقلت: هذا رفقك بمن ينافيك، فكيف رفقك بمن يصافيك، هذا رفقك بمن يعاديك، فكيف رفقك بمن يواليك، هذا رفقك بمن يسبك، فيكيف رفقك بمن يحبك، (هذا رفقك بمن يقول ندًّا، فكيف رفقك بمن يقول فردًا، هذا رفقك بمن ضل، فكيف) (١) رفقك بمن ذل، هذا رفقك بمن اقترف، فكيف رفقك بمن اعترف، هذا رفقك بمن أصر، فكيف رفقك بمن أقر، هذا رفقك بمن استكبر، فكيف رفقك بمن استغفر (٢).\n\n<span data-type=\"title\" id=toc-2775>٤٥ </span>- ﴿قَالَا﴾\nيعني: موسى وهارون ﵉ (٣) ﴿رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا﴾. قال ابن عباس: يعجل بالقتل والعقوبة (٤). وقال الضحاك: يجاوز الحد (٥). وقيل: يغلبنا (٦). ﴿أَوْ أَنْ يَطْغَى﴾ يتكبر ويستعصي علينا (٧).\n_________\n(١) ما بين القوسين ساقط من (ب).\n(٢) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٣).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٦، \"لباب التأويل\" للخازن ٣/ ٢٧١.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٦، \"مفاتيح الغيب\" للرازي ٢٢/ ٦٥، \"لباب التأويل\" للخازن ٣/ ٢٧١.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٥/ ٢٩٠، غير منسوب.\n(٦) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٣).\nوالأقوال السابقة وإن لم يكن عليها دليل فإنها تدخل في معنى الإفراط.\n(٧) زيادة من (ب)، (ج)، وهو في \"زاد المسير\" لابن الجوزي ٥/ ٢٩٠، عن مقاتل مختصرًا.","vol":"17","page":539},{"text":"<span data-type=\"title\" id=toc-2776>٤٦ </span>- ﴿قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا﴾\nبالدفع عنكما (١) ﴿أَسْمَعُ﴾ قولكما وقوله (٢) ﴿وَأَرَى﴾ فعله وفعلكما (٣).\n\n<span data-type=\"title\" id=toc-2777>٤٧ </span>- ﴿فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ﴾\nأي: ولا تتعبهم في العمل (٤) وكانت بنو إسرائيل عند آل فرعون في عذاب شديد يقتل أبناءهم، ويستخدم نساءهم ويكلفهم من العمل واللّبن (٥) والطين (٦) وبناء المدائن ما لا يقدرون عليه (٧).\nقال موسى: ﴿قَدْ جِئْنَاكَ بِآيَةٍ مِنْ رَبِّكَ﴾ قال فرعون: وما هي؟، فأدخل يده في جيب قميصه ثم أخرجها فإذا هي بيضاء لها شعاع كشعاع الشمس، غلبت نور الشمس، فعجب منها، ولم يره العصا إلا بعد ذلك يوم الزينة (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ١٧٠، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ١٢١.\n(٢) ساقطة من (ب).\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ١٧٠، بمعناه.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٦، \"لباب التأويل\" للخازن ٣/ ٢٧١.\n(٥) اللبن: هو المضروب من الطين يبنى به دون أن يطبخ.\nانظر: \"المعجم الوسيط\" (ص ٨١٤) (لبن).\n(٦) في (ب): في الطين.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٣، بنحوه.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٣.","vol":"17","page":540},{"text":"﴿وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى﴾ يعني: سلم من أسلم (١).\n\n<span data-type=\"title\" id=toc-2778>٤٨ </span>- ﴿إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ﴾\nأنبياء الله (٢).\n﴿وَتَوَلَّى﴾ أعرض عن الإيمان (٣).\nورأيت في بعض التفاسير: أن هذِه أرجى آية للموحدين في القرآن (٤).\n\n<span data-type=\"title\" id=toc-2779>٤٩ </span>- ﴿قَالَ فَمَنْ رَبُّكُمَا يَامُوسَى (٤٩)﴾\nيعني: يا موسى وهارون، فذكر موسى دون هارون لرؤوس الآي (٥).\n\n<span data-type=\"title\" id=toc-2780>٥٠ </span>- ﴿قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى (٥٠)﴾\nقال الحسن وقتادة: أعطى كل شيء صلاحه وهداه لما يصلحه (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٦، بمعناه \"لباب التأويل\" للخازن ٣/ ٢٧١، بمعناه.\n(٢) في (ج): بآياتنا، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٤.\n(٤) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٣)، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٤، بنحوه عن ابن عباس، \"البحر المحيط\" لأبي حيان ٦/ ٢٤٧، عن ابن عباس.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٤.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٢ قال: حدثنا الحسن قال: أخبرنا عبد الرزاق قال: أخبرنا معمر، عن قتادة بنحوه.","vol":"17","page":541},{"text":"وقال مجاهد: لم يجعل خلق الإنسان (في خلق البهائم) (١)، ولا خلق البهائم في خلق الإنسان، ولكن خلق كل شيء فقدره تقديرا (٢).\nوقال عطية ومقاتل: يعني: صورته (٣).\nقال الضحاك: ﴿أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ﴾ يعني: اليد للبطش، والرجل للمشي، واللسان للنطق، والعين للبصر، والأذن للسمع (٤).\n[١٨٥٩] أخبرنا عبد الله بن حامد (٥) قال: نا عبد الرحمن بن\n_________\n= والإسناد حسن.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٢٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٤، \"الدر المنثور\" للسيوطي ٤/ ٥٣٨، وعزاه لعبد الرزاق وسعيد بن منصور، وعبد بن حميد، وابن المنذر.\n(١) ساقط من (ب).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٢، قال: حدثنا القاسم قال: ثنا الحسين قال: ثني حجاج، عن ابن جريج، عن مجاهد بمعناه.\nوالإسناد ضعيف.\nوالأثر في \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٢٤ (١٣٤٥٢)، \"معالم التنزيل\" للبغوي ٥/ ٢٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٤، بمعناه، \"الدر المنثور\" للسيوطي ٤/ ٥٣٨، بمعناه، وعزاه لعبد بن حميد وابن المنذر وابن أبي حاتم.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٥، بمعناه.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٦، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٥، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧١، بنحوه، غير منسوب.\n(٥) لم يذكر بجرح أو تعديل.","vol":"17","page":542},{"text":"محمَّد الزهري (١) قال: نا أحمد بن سعيد (٢) قال: نا سعيد بن سليمان (٣)، عن إسماعيل بن زكريا (٤)، عن إسماعيل (٥)، عن أبي صالح (٦): ﴿أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى﴾ قال: هداه للمعيشة (٧).\nوقال ابن عباس وسعيد بن جبير: أعطى كل شيء خلقه يعني: شكله، للإنسان الزوجة، وللبعير ناقة، وللفرس الرمكة (٨) وللحمار الأتان (٩) ﴿ثُمَّ هَدَى﴾ أي: عرف وعلم (١٠) وألهم كيف يأتي الذكر\n_________\n(١) في (ب): الأزهري، وفي (ج): الهروي. وهو ثقة.\n(٢) أحمد بن سعيد بن الحيري، أبو جعفر النيسابوري، يروي عن: علي بن حجر وأحمد بن صالح المصري وأهل العراق والشام. وكان يحفظ. ذكره ابن حبَّان في \"الثقات\".\n(٣) الواسطي البزاز ثقة، حافظ.\n(٤) ابن مرة الخلقاني. صدوق، يخطئ قليلًا.\n(٥) إسماعيل بن أبي خالد: هرمز، ثقة، ثبت.\n(٦) ذكوان السمان الزيات، ثقة، ثبت.\n(٧) [١٨٥٩] الحكم على الإسناد:\nضعيف فيه عبد الله بن حامد لم أر فيه جرحًا ولا تعديلًا.\n(٨) الرمكة: هي الفرس والبرذونة تتخذ للنسل. \"لسان العرب\" (رمك).\n(٩) الأتان: هي الحمارة. \"لسان العرب\" (أتن).\nوالأثر أخرجه الطبري في \"جامع البيان\" قال: حدثني على قال: ثنا عبد الله قال: ثني معاوية، عن علي، عن ابن عباس ١٦/ ١٧١، بمعناه مختصرًا.\nوالإسناد ضعيف.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٢٧٧، بنحوه، \"الجامع لأحكام القرآن\" ١١/ ٢٠٤، بمعناه مختصرًا.\n(١٠) من (ب)، (ج).","vol":"17","page":543},{"text":"الأنثى في النكاح (١).\nوقرأ نصير: ﴿خَلَقَهُ﴾ بفتح اللام على الفعل (٢).\n(قال فرعون:\n\n<span data-type=\"title\" id=toc-2781>٥١ </span>- ﴿فَمَا بَالُ الْقُرُونِ الْأُولَى﴾\nوإنما) (٣) قال فرعون لموسى حين (٤) قال موسىى -﵇-: ﴿إِنِّي أَخَافُ عَلَيْكُمْ مِثْلَ يَوْمِ الْأَحْزَابِ (٣٠) مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ﴾ (٥)، فقال فرعون حينئذ له: ﴿فَمَا بَالُ الْقُرُونِ الْأُولَى﴾ الذي ذكرت (٦). فقال موسى.\n\n<span data-type=\"title\" id=toc-2782>٥٢ </span>- ﴿عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ﴾\nيعني: اللوح المحفوظ (٧) وإنما رد موسى -﵇- علم ذلك على الله؛ لأنه لم يعلم ذلك وإنما نزلت التوراة عليه بعد هلاك فرعون وقومه (٨).\n_________\n(١) في (ب): الأنثى والذكر، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٧٧، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٧١، \"الدر المنثور\" ٤/ ٥٣٨، بمعناه، عن سعيد بن جبير، وعزاه إلى سعيد بن منصور وابن المنذر.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٥، وقد رواها نصير عن الكسائي.\n(٣) ما بين القوسين ساقط من (ج).\n(٤) من (ب)، (ج).\n(٥) غافر: ٣٠، ٣١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٧، بمعناه.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٠٥.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٧، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٧١، بمعناه.","vol":"17","page":544},{"text":"﴿لَا يَضِلُّ رَبِّي﴾ لا يخطئ (١) ربي ﴿وَلَا يَنْسَى﴾ فيتذكر (٢). وقال مجاهد: هما شيء واحد (٣).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٣، قال حدثني على قال: ثني عبد الله قال: ثني معاوية، عن علي، عن ابن عباس بمثله.\nوالإسناد ضعيف.\nالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢٥ (١٣٤٥٩)، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٠٨ عن ابن عباس، والسيوطي في \"الدر المنثور\" ٤/ ٥٣٨ عن ابن عباس، وعزاه لابن جرير، وابن المنذر، وابن أبي حاتم.\n(٢) انظر: \"لباب التأويل\" للخازن ٣/ ٢٧١.\n(٣) أخرجه مجاهد في \"تفسيره\" ١/ ٣٩٧، قال: أنا عبد الرحمن قال: حدثنا إبراهيم قال: ثنا آدم، قال: نا ورقاء، عن ابن أبي نجيح، عن مجاهد، وهذا إسناد ضعيف.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢٥ (١٣٤٦٠)، وأخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٣، قال: حدثني محمَّد بن عمرو قال: ثنا أبو عاصم قال: ثنا عيسى، وحدثني الحارث قال: ثنا الحسن قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد بمثله.\nوهذا إسناد حسن.\nوالأثر ذكره الرازي في \"مفاتيح الغيب\" ٢٢/ ٦٧، والسيوطي في \"الدر المنثور\" ٤/ ٥٣٨، وعزاه لابن أبي شيبة، وعبد بن حميد وابن جرير وابن المنذر وابن أبي حاتم.","vol":"17","page":545},{"text":"<span data-type=\"title\" id=toc-2783>٥٣ </span>- ﴿الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا﴾\n(قرأ أهل الكوفة بغير ألف أي: فرشًا) (١) وقرأ الباقون (مهادا) أي: فراشًا (٢). واختاره أبو عبيد وأبو حاتم لقوله: ﴿أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا﴾ (٣) لم يختلفوا فيه أنَّه بالألف (٤) ﴿وَسَلَكَ لَكُمْ فِيهَا سُبُلًا﴾ أي: أدخل وبين وطرق لكم فيها طرقا (٥).\n﴿وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا﴾ أصنافًا (٦) ﴿مِنْ نَبَاتٍ شَتَّى﴾ مختلف الألوان والطعوم والمنافع من بين أبيض وأخضر وأحمر وأصفر وأكهب (٧) كل صنف زوج ومنها للدواب ومنها للناس (٨).\n_________\n(١) ما بين القوسين ساقط من (ب).\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٧)،\n\"التيسير\" للداني (ص ١٢٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٠.\n(٣) النبأ: ٦.\n(٤) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٨)، \"التيسير\" للداني (ص ١٢٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٠، واختيار أبي عبيد وأبي حاتم، ذكره ابن قتيبة في \"تفسير غريب القرآن\" (٤٣٤)، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٠٩.\n(٥) \"لباب التأويل\" للخازن بمعناه ٣/ ٢٧٢.\n(٦) من (ج)، وهو في \"زاد المسير\" لابن الجوزي ٥/ ٢٩٣.\n(٧) في (ب): أبيض وأكهب. والأكهب هو: لون ليس بخالص في الحمرة، وهو في الحمرة خاصة. \"لسان العرب\" (كهب).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٨، \"لباب التأويل\" للخازن ٣/ ٢٧٢.","vol":"17","page":546},{"text":"<span data-type=\"title\" id=toc-2784>٥٤ </span>- ثمَّ قال: ﴿كُلُوا وَارْعَوْا﴾\nأي: وارتعوا (١) ﴿أَنْعَامَكُمْ﴾.\nتقول العرب: رعيت الغنم فرعت لازم ومتعد (٢).\n﴿إِنَّ فِي ذَلِكَ﴾ الذي ذكرت ﴿لَآيَاتٍ أي: لذوي العقول، واحدها نهية، سميت بذلك لأنها تنهى صاحبها عن القبائح والفضائح وارتكاب المحظورات والمحرمات (٣).\nوقال الضحاك: ﴿لِأُولِي النُّهَى﴾ يعني: الذين ينتهون عما حرم الله عليهم (٤).\nوقال قتادة: لذوي الورع (٥).\nوقال علي بن أبي طلحة، عن ابن عباس: لذوي التقى (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٨، مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٠، مختصرًا.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٨، مختصرًا.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٨، \"لباب التأويل\" للخازن ٣/ ٢٧٢، غير منسوب.\n(٥) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٢٦ (١٣٤٦٥)، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٢٧٨، \"الدر المنثور\" للسيوطي ٤/ ٥٣٩، بنحوه.\n(٦) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٢٦ (١٣٤٦٤) بنحوه، \"الدر المنثور\" للسيوطي ٤/ ٥٣٩، بنحوه، وعزاه لابن جرير، وابن المنذر. وليس ذلك في المطبوع من \"تفسير الطبري\".","vol":"17","page":547},{"text":"<span data-type=\"title\" id=toc-2785>٥٥ </span>- قوله -﷿-: ﴿مِنْهَا﴾\nأي: من الأرض (١) ﴿خَلَقْنَاكُمْ﴾ يعني: أباكم آدم (٢).\nوقال عطاء الخرساني: إن الملك لينطلق فيأخذ من تراب المكان الذي يدفن فيه فيذره على النطفة فيخلق من التراب ومن النطفة فذلك قوله: ﴿مِنْهَا خَلَقْنَاكُمْ﴾ (٣).\n﴿وَفِيهَا نُعِيدُكُمْ﴾ أي: عند الموت والدفن (٤).\nوقال علي (بن أبي طالب) (٥): إن (٦) المؤمن إذا قبض الملك روحه (٧) وانتهى به إلى السماء، وقال: يا رب، عبدك فلان قبضنا نفسه. فيقول: ارجعوا فإني قد (٨) وعدته منها خلقناكم وفيها نعيدكم\n_________\n(١) انظر: \"جامع البيان\" للطبري ٤/ ١٧٥، \"معالم التنزيل\" للبغوي ٥/ ٢٧٨، \"لباب التأويل\" للخازن ٣/ ٢٧٢، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣٤٥.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٠، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٢، بنحوه، \"تفسير القرآن العظيم\" لابن كثير بنحوه ٩/ ٣٤٥.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٠، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٢، بمعناه غير منسوب، \"الدر المنثور\" للسيوطي ٤/ ٥٣٩، وعزاه لعبد بن حميد وابن المنذر.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٨، ٢٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١١ مختصرًا، \"لباب التأويل\" ٣/ ٢٧٢.\n(٥) من (ب).\n(٦) ساقطة من (ج).\n(٧) زيادة من (ب)، (ج).\n(٨) ساقطة من (ب)، (ج).","vol":"17","page":548},{"text":"(فإنَّه ليسمع خفق نعالهم إذا ولوا مدبرين) (١).\n﴿وَمِنْهَا نُخْرِجُكُمْ تَارَةً﴾ مرة (٢). ﴿أُخْرَى﴾ بعد الموت عند البعث (٣).\n\n<span data-type=\"title\" id=toc-2786>٥٦ </span>- قوله -﷿-: ﴿وَلَقَدْ أَرَيْنَاهُ﴾\nيعني: فرعون (٤) ﴿آيَاتِنَا كُلَّهَا﴾ يعني: اليد البيضاء (٥) والعصا والآيات التسع (٦). ﴿فَكَذَّبَ﴾ بها وزعم أنها سحر (٧) ﴿وَأَبَى﴾ أن يسلم (٨). قال فرعون (٩):\n_________\n(١) ما بين القوسين ساقط من (ب)، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١١، وعزاه للمصنف.\n(٢) زيادة من (ب)، (ج)، والأثر أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٥، قال حدثنا بشر قال: ثنا يزيد قال: ثنا سعيد، عن قتادة بمثله.\nوالإسناد حسن. والأثر ذكره السيوطي في \"الدر المنثور\" ٤/ ٥٣٩، عن قتادة، وعزاه لعبد بن حميد وابن أبي حاتم.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، بنحوه، \"الجامع لأحكام القرآن\" للقرطبى، ١١/ ٢١١، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٧٢، بمعناه.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ١٧٥، \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، \"مفاتيح الغيب\" للرازي ٢٢/ ٧٠، \"لباب التأويل\" ٣/ ٢٧٢، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣٤٥.\n(٥) زيادة من (ب).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، مختصرًا، \"مفاتيح الغيب\" للرازي بمعناه ٢٢/ ٧١، \"لباب التأويل\" للخازن مختصرًا ٣/ ٢٧٢.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، \"لباب التأويل\" للخازن ٣/ ٢٧٢.\n(٨) السابق.\n(٩) انظر: \"جامع البيان\" للطبري ١٦/ ١٧٦، \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، \"لباب التأويل\" للخازن ٣/ ٢٧٢.","vol":"17","page":549},{"text":"<span data-type=\"title\" id=toc-2787>٥٧ </span>- ﴿أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا﴾\nيعني (١): مصر. ﴿بِسِحْرِكَ يَامُوسَى﴾.\n\n<span data-type=\"title\" id=toc-2788>٥٨ </span>- ﴿فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا﴾\nفاضرب بيننا وبينك أجلًا وميقاتًا (٢) ﴿لَا نُخْلِفُهُ﴾ لا نجاوزه (٣).\n﴿نَحْنُ وَلَا أَنْتَ مَكَانًا سُوًى﴾ مستويا (٤).\nقرأ الحسن وعاصم والأعمش وحمزة (سُوى) بضم السين، والباقون بكسرها (٥)، وهما لغتان مثل عَدى وعُدى وطَوى وطُوى (٦).\n_________\n(١) زيادة من (ج)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، \"لباب التأويل\" للخازن ٣/ ٢٧٢.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، \"لباب التأويل\" للخازن ٣/ ٢٧٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، \"لباب التأويل\" للخازن ٣/ ٢٧٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٦، قال: حدثني يونس قال: أخبرنا ابن وهب قال وقال ابن زيد بمثله مطولًا.\nوهذا الإسناد صحيح.\nوالأثر ذكره الرازي في \"مفاتيح الغيب\" ٢٢/ ٧٢ عن ابن زيد بمثله مطولًا، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢١٢ عن ابن زيد بمثله مطولًا، والسيوطي في \"الدر المنثور\" عن ابن زيد بمثله مطولًا، وعزاه لابن أبي حاتم.\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٨)، \"التيسير\" للداني (ص ١٢٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٠، \"المحتسب\" لابن جني ٢/ ٥٣.\n(٦) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٤٣٩)، \"مختار الصحاح\" للرازي (ص ١٣٦).","vol":"17","page":550},{"text":"قال مقاتل وقتادة: مكانًا عدلًا بيننا وبينك (١).\nوقال ابن عباس: نصفًا (٢).\n(وقال الكلبي) (٣): يعني: سوى هذا المكان (٤).\nوقال أبو عبيدة والقتيبي: وسطا بين القريتين (٥). وقال موسى بن جابر الحنفي (٦):\nوإن أبانا كان حل ببلدة ... سُوى بين قيسٍ قيسِ عيلان والفِزر (٧)\n(والفزر سعد بن زيد مناة) (٨).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٦ قال: حدثنا بشر قال: ثنا يزيد قال: ثنا سعيد، عن قتادة بنحوه. والإسناد حسن.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢١٢.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٢.\n(٣) ساقط من (ج).\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٢.\n(٥) والأقوال لا تعارض بينها.\n(٦) موسى بن جابر بن أرقم بن سلمة بن عبيد الحنفي، شاعر مكثر، مخضرم، من أهل اليمامة، كان نصرانيًا يعرف بابن الفريعة أو ابن ليلى، وهي أمه. \"الأعلام\" للزركلي ٨/ ٢٦٩.\n(٧) انظر: \"الأغاني\" لأبي الفرج الأصفهاني ٦/ ٢١٤، \"لسان العرب\" لابن منظور (سوا)، وفي \"الأغاني\": وجدنا أبانا.\n(٨) زيادة من (ب).","vol":"17","page":551},{"text":"<span data-type=\"title\" id=toc-2789>٥٩ </span>- ﴿قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ﴾\nقال ابن عباس وسعيد بن جبير: يعني: يوم عاشوراء (١).\nوقال مقاتل والكلبي: يوم عيد لهم كل سنة يتزينون ويجتمعون فيه (٢).\nوروى جعفر عن سعيد قال: يوم سوق لهم (٣).\nوقيل: هو (٤) يوم النيروز (٥).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، \"مفاتيح الغيب\" للرازي ٢٢/ ٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٣، \"لباب التأويل\" للخازن ٣/ ٢٧٢، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣٤٦، \"الدر المنثور\" للسيوطي ٤/ ٥٤٠، وعزاه لسعيد بن منصور وعبد بن حميد وابن المنذر.\nوهذا القول ضعيف؛ لأنَّ يوم عاشوراء، هو يوم انتصر فيه موسى على فرعون وغرق فيه فرعون وقومه في البحر، وكان ذلك الموعد قبل يوم عاشوراء.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، \"مفاتيح الغيب\" للرازي ٢٢/ ٧٣، بنحوه غير منسوب، \"لباب التأويل\" للخازن ٣/ ٢٧٢، غير منسوب.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٧، قال: حدثنا ابن حميد قال: ثنا يعقوب، عن جعفر، عن سعيد بمثله.\nوالإسناد ضعيف؛ لضعف ابن حميد الرازي ويعقوب بن عبد الله القمي.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢٦ (١٣٤٦٩) عن سعيد بن جبير، وابن كثير في \"تفسير القرآن العظيم\" ٩/ ٣٤٦، عن سعيد بن جبير، والسيوطي في \"الدر المنثور\" ٤/ ٥٤٠، عن سعيد بن جبير، وعزاه إلى عبد بن حميد وابن المنذر وابن أبي حاتم.\n(٤) ساقطة من (ج).\n(٥) النيروز: أكبر الأعياد القومية للفرس، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، \"مفاتيح الغيب\" للرازي ٢٢/ ٧٣، عن مقاتل، \"الجامع لأحكام القرآن\" للقرطبي =","vol":"17","page":552},{"text":"وقرأ الحسن وهبيرة (١)، عن حفص (يوم الزينة) بنصب الميم أي: في يوم الزينة (٢). وقرأ الباقون بالرفع على الابتداء والخبر (٣).\n﴿وَأَنْ يُحْشَرَ النَّاسُ ضُحًى﴾ وقت الضحوة يجتمعون نهارًا جهارًا ليكون أبلغ في الحجة وأبعد من الريبة (٤).\n_________\n= ١١/ ٢١٣، \"لباب التأويل\" للخازن ٣/ ٢٧٢، \"المعجم الوسيط\" (ص ٩٦٢) (نور).\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٣٤٦ بعد ذكره للأقوال السابقة: ولا منافاة، قلت: وفي مثله أهلك الله فرعون وجنوده، كما ثبت في الصحيح.\n(١) هبيرة بن محمَّد التمار، مشهور بالإقراء والمعرفة، أخذ القراءة عن حفص بن سليمان، عن عاصم، وأخذها عنه حسنون بن الهيثم وغيره. . \"معرفة القراء الكبار\" للذهبي (ص ١٢١)، \"غاية النهاية\" لابن الجزري ٢/ ٣٥٣.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٨)، \"المحتسب\" لابن جني ٢/ ٥٣.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٨).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٧٩، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٢، بنحوه.","vol":"17","page":553},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الثامن عشر]\n[سورة طه ٦٠ - ١٣٥ إلى آخر المؤمنون]\n\nتحقيق\nد/ صالح بن نمران الحارثي\nد/ ناصر بن محمد الصائغ","vol":"18","page":1},{"text":"السيرة الذاتية للمحقق\nد/ صَالح بْن نمران الحارثي\nأستاذ مساعد بجامعة نجران - كلية المجتمع والشريعة وأصول الدين\nحصل على درجة الدكتوراه عام ١٤٢٨ هـ في تخصص الحديث وعلومه من جامعة أم القرى - كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلها:\nوكيل عمادة خدمة المجتمع والتعليم المستمر للتطوير والجودة بجامعة نجران.\nوكيل كلية المجتمع للتطوير والجودة بجامعة نجران.\n\nله مؤلفات منشورة أهمها:\n١ - إتحاف النبلاء بالأحاديث التي قيل لم يعمل بها أحد من الفقهاء - مجلة كلية الدراسات الإِسلامية والعربية للبنين بالقاهرة، جامعة الأزهر\n٢ - الظَّفَر والنُّجْح في العمل بحديث ابتداء الاعتكاف بعد صلاة الصبح - مجلة كلية دار العلوم، جامعة القاهرة\n* * *\n\nالسيرة الذاتية للمحقق\nد/ ناصِر بْن محمَّد الصَّائِغ\nأستاذ مشارك بجامعة القصيم - كلية العلوم والأدب بالرس - قسم الدراسات الإِسلامية. حصل على درجة الدكتوراه عام ١٤٢٨ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين - قسم الكتاب والسنة، وعنوان رسالة الدكتوراه (الترجيح بالسنة عند المفسرين جمعًا ودراسة).\n[تمام السيرة في المجلد التالي]\n* * *","vol":"18","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[١٨]","vol":"18","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥١٩٩/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"18","page":4},{"text":"سُورَة طَهَ ٦٠ - ١٣٥","vol":"18","page":5},{"text":"<span data-type=\"title\" id=toc-2790>٦٠ </span>- ﴿فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى﴾\nحيلته وسحرته (١) ﴿ثُمَّ أَتَى﴾ الميعاد (٢).\nقال ابن عباس: كانوا اثنين وسبعين ساحرًا مع كل واحد منهم حبل وعصى (٣).\nوقيل: كانوا أربعمائة (٤).\n\n<span data-type=\"title\" id=toc-2791>٦١ </span>- ﴿قَالَ لَهُمْ مُوسَى﴾\nللسحرة (٥) ﴿وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ﴾.\nقرأ أهل الكوفة: فَيُسْحِتَكُمْ﴾ بضم الياء وكسر الحاء (٦). وقرأ الباقون بنصب (٧) الياء والحاء (٨).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٤، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٧٢، بمعناه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٠، \"لباب التأويل\" للخازن ٣/ ٢٧٢.\n(٣) انظر: \"مفاتيح الغيب\" للرازي ١١/ ٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٤، \"لباب التأويل\" للخازن ٣/ ٢٧٢، غير منسوب.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٠، \"مفاتيح الغيب\" للرازي ١١/ ٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٤، \"لباب التأويل\" للخازن ٣/ ٢٧٢.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ١٧٨، \"معالم التنزيل\" للبغوي ٥/ ٢٨٠.\n(٦) وهم حمزة والكسائي وحفص عن عاصم ورويس عن يعقوب وخلف.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٠.\n(٧) في (ج): بفتح.\n(٨) وهم أبو جعفر ونافع وابن كثير وابن عامر وأبو بكر، عن عاصم وروح وزيد عن يعقوب. =","vol":"18","page":7},{"text":"وهما لغتان مثل (١) سحت وأسحت (٢).\nقال مقاتل والكلبي: فيهلككم (٣). وقال قتادة: فيستأصلكم (٤).\nوقال أبو صالح: فيذبحكم (٥). وقال الفرزدق:\nوعض زمان يا ابن مروان لم يدع ... من المال إلا مسحتا أو مجلفا (٦)\n_________\n= انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٨)، \"التيسير\" للداني (ص ١٢٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٠.\n(١) زيادة من (ب).\n(٢) انظر: \"فعلت وأفعلت\" لأبي حاتم السجستاني (ص ١١٨)، \"لسان العرب\" لابن منظور (سحت).\n(٣) الأثر ذكره البخاري في كتاب التفسير، مقدمة تفسير سورة طه، وأخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٨، قال: حدثني على، قال: ثنا عبد الله قال: ثني معاوية، عن علي، عن ابن عباس بمثله.\nوهذا إسناد ضعيف.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٨٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٧٨، قال: حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة بمثله.\nوالإسناد حسن.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٨٠.\n(٥) انظر: \"فتح القدير\" للشوكاني ٣/ ٥٣٦.\nوالأقوال كلها تدخل في معنى قوله: ﴿فَيُسْحِتَكُمْ﴾.\n(٦) في \"الديوان\": أو مجرف. وهو في \"ديوان الفرزدق\" (ص ٤٣٣).\nوالمقصود من البيت: أن مصائب ذلك الزمان أفسدت المال واستأصلته حتى سببت له الفقر.\nانظر: \"لسان العرب\" (جرف)، (سحت).","vol":"18","page":8},{"text":"﴿وَقَدْ خَابَ مَنِ افْتَرَى﴾.\n\n<span data-type=\"title\" id=toc-2792>٦٢ </span>- ﴿فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى﴾\nأي: المناجاة، يكون اسمًا ومصدرًا.\n\n<span data-type=\"title\" id=toc-2793>٦٣ </span>- ﴿قَالُوا إِنْ هَذَانِ لَسَاحِرَانِ﴾\nقرأ عبد الله: ﴿وَأَسَرُّوا النَّجْوَى أَنْ هَذَانِ سَاحِرَانِ﴾ بفتح ألف أن وجزم نونه ﴿لَسَاحِرَانِ﴾ بغير لام (١).\nوقرأ ابن كثير وحفص: ﴿إنْ﴾ بكسر الألف وجزم النون، ﴿هَذَانِ﴾ بالألف على معنى ما هذان إلا ساحران (٢)، نظيره قوله:\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٦، \"المحرر الوجيز\" لابن عطية ١٠/ ٤٧.\n(٢) على هذِه القراءة تكون ﴿إنْ﴾ بمعنى: ما النافية، واللام بمعنى: إلا، وهذا القول يخرج على مذهب الكوفيين، وقرأ بهذِه القراءة الخليل بن أحمد، وقد قال عنه الزجاج: والإجماع أنَّه لم يكن أحد أعلم بالنحو من الخليل.\nوقال الزجاج: ولكنني أستحسن ﴿إِنْ هَذَانِ لَسَاحِرَانِ﴾ بتخفيف ﴿إِنَّ﴾ وفيه إمامان: عاصم والخليل، وموافقة أبي في المعنى وإن خالفه اللفظ.\nوقال مكي بن أبي طالب: من خفف ﴿إِنَّ﴾ اجتمع له موافقة الخط وصحة الإعراب في ﴿هَذَانِ﴾.\n\"معاني القرآن\" للزجاج ٣/ ٣٦١، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٤٦٧، \"مشكل إعراب القرآن\" لمكي ٢/ ٩٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٠، الواحدي النحوي من خلال كتابه \"البسيط\" للفراج ١/ ٢٥١.","vol":"18","page":9},{"text":"﴿وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ﴾ (١) أي: ما نظنك إلا من الكاذبين (٢).\nقال الشاعر (٣):\nثكلتك أمك إن قتلت لمسلمًا ... حلت عليك عقوبة الرحمن (٤)\nيعني: ما قتلت إلا مسلمًا، يدل على صحة هذِه القراءة قراءة أبي ابن كعب: (إن ذان إلا ساحران) (٥).\nوقرأ عيسى بن عمر الثقفي، وأبو عمرو بن العلاء: (إن هذين لساحران) بالياء على الأصل (٦).\nقال أبو عمرو: إني لأستحي من الله تعالى أن أقرأ: ﴿إِنْ هَذَانِ﴾ (٧).\nوقرأ الباقون بالتشديد (هذان) بالألف (٨)،\n_________\n(١) الشعراء: ١٨٦.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٥/ ٢٩٨.\n(٣) لم أهتد لقائل البيت.\n(٤) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٤).\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ١٨٤، \"البحر المحيط\" لأبي حيان ٦/ ٢٥٥.\n(٦) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١، \"معاني القرآن\" للزجاج ٣/ ٣٦٤، وقال: لا أجيزها؛ لأنها خلاف المصحف.\n(٧) انظر: \"زاد المسير\" لابن الجوزي ٥/ ٢٩٧، \"مجموع الفتاوى\" لابن تيمية ١٥/ ٢٥٠.\n(٨) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١.","vol":"18","page":10},{"text":"واختلفوا فيه (١).\nفقال قوم بما:\n[١٨٦٠] أخبرنا أبو بكر بن عبدوس (٢)، وعبد الله بن حامد (٣)، قالا: حدثنا أبو العباس الأصم (٤)، قال: نا محمَّد بن الجهم السمري (٥)، قال: نا الفراء (٦)، قال: حدثنا أبو معاوية (٧)، عن هشام بن عروة (٨)،\n_________\n(١) قال شيخ الإِسلام ابن تيمية في \"مجموع الفتاوى\" ١٥/ ٢٤٨ - ٢٥٥: ومنشأ الإشكال: أن الاسم المثنى يعرب في حال النصب والخفض بالياء، وفي حال الرفع بالألف، وهذا متواتر من لغة العرب لغة القرآن. . . وظن بعض النحاة أن الأسماء المبهمة المبنية مثل هذين واللذين تجري هذا المجرى ومن هنا نشأ الإشكال.\nثمَّ قال: فالذي يجب أن يقال: إنه لم يثبت أنَّه لغة قريش ولا لغة سائر العرب أنهم ينطقون في الأسماء المبهمة إذا ثنيت بالياء، وإنما قاله من قاله من النحاة قياسًا، جعلوا باب التثنية في الأسماء المبهمة كما هو في سائر الأسماء وليس في القرآن شاهد على ما قالوه، وليس في القرآن اسم مبهم مبني في موضع نصب أو خفض إلا هذا ولفظه (هذان) فهذا نقل ثابت متواتر لفظًا ورسمًا.\n(٢) محمَّد بن أحمد بن عبدوس، لم يذكر بجرح أو تعديل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) محمَّد بن يعقوب، محدث المشرق، ثقة.\n(٥) ثقة صدوق.\n(٦) في الأصل: أخبره، وهو يحيى بن زياد الفراء، صدوق إمام العربية.\n(٧) محمَّد بن خازم، الضرير الكوفي، ثقة، أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره.\n(٨) هشام بن عروة بن الزبير بن العوام الأسدي، ثقة، فقيه، ربما دلس.","vol":"18","page":11},{"text":"عن أبيه (١)، عن عائشة - ﵂ - أنها سئلت عن قوله في النساء: [آية: ١٦٢] ﴿الرَّاسِخُونَ﴾ ﴿وَالْمُقِيمِينَ﴾ وعن قوله في المائدة: [آية: ٦٩] ﴿إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ﴾ وعن قوله: ﴿إِنْ هَذَانِ لَسَاحِرَانِ﴾ فقالت: يا ابن أختي هذا خطأ (٢) من الكاتب (٣).\nوقال عثمان بن عفان - ﵁ -: إن في المصحف لحنا وستقيمه العرب بألسنتهم (٤).\n_________\n(١) ثقة، فقيه مشهور.\n(٢) في (ج): غلط.\n(٣) [١٨٦٠] الحكم على الإسناد:\nفيه شيخا المصنف لم يذكرا بجرح أو تعديل.\nالتخريج:\nانظر: \"فضائل القرآن\" لأبي عبيد (٢٨٧)، حدثنا أبو معاوية، عن هشام بن عروة، به بمثله، \"معاني القرآن\" للفراء ٢/ ١٨٣، \"المصاحف\" لابن أبي داود ١/ ٢٣٨، قال: نا عبد الله، نا عمرو بن عبد الله الأودي، ثنا أبو معاوية به بمثله.\nوالسيوطي في \"الإتقان\" ٤/ ١٢٣٦ فيما نقله عن أبي عبيد في \"فضائل القرآن\" قال: حدثنا أبو معاوية به بنحوه، وقال: إسناده صحيح على شرط الشيخين.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ١٨٣، بنحوه، \"معاني القرآن\" للزجاج ٣/ ٣٦٢، \"المصاحف\" لابن أبي داود (ص ٢٣٣) (١٠٦، ١٠٧، ١٠٨)، قال: ثنا يونس بن حبيب، ثنا بكر بن بكار قال: نا أصحابنا، عن أبي عمرو، عن قتادة أن عثمان لما رفع إليه المصحف قال فذكره. . وهذا إسناد ضعيف؛ لضعف بكر وجهالة شيخه والانقطاع بين قتادة وعثمان - ﵁ -.\nوقال: ثنا يونس بن حبيب، ثنا أبو داود، ثنا عمران بن داود القطان، عن قتادة، عن نصر بن عاصم الليثي، عن عبد الله بن فطيمة، عن يحيى بن يعمر قال: قال عثمان فذكره. =","vol":"18","page":12},{"text":"وقال أبان: قرئت هذِه الآية عند عثمان فقال له (١): لحن وخطأ. فقيل له: ألا تغيره؟ فقال: دعوه فإنَّه لا يحل حرامًا ولا يحرم حلالًا (٢).\n_________\n= وقال: ثنا إسحاق بن إبراهيم، ثنا أبو داود به فذكره. وانظر: \"سير أعلام النبلاء\" للذهبي ٤/ ٤٤٢، من طريق عمران بن القطان عن قتادة به.\nوهذا الإسناد ضعيف، لضعف عبد الله بن فطيمة.\nقال البخاري في \"التاريخ الكبير\" ٥/ ١٧٠ (٥٤٠): عبد الله بن فطيمة عن يحيى ابن يعمر، روى قتادة عن نصر بن عاصم منقطع.\nومما تقدم يتضح أن الروايات الواردة عن عثمان ضعيفة ولا تقوم بها الحجة، ومع ذلك فقد اجتهد الأئمة في تخريج هذِه القراءة على وجوه من اللغة كما ذكر ذلك المصنف.\n(١) زيادة من (ب).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٦.\nوالرد على هذِه الشبهة:\nالرد على ما نقل عن عائشة:\nأولًا: إن هذا الحديث وإن صح إسناده فهو حديث شاذ منكر متنه لا يصح، إذ لا علاقة بين الإسناد والمتن في الصحة والضعف، فليس كل ما صح سنده صح متنه، وهذِه القاعدة سلكها المحدثون في نقدهم للأحاديث وسطروها في كتبهم، ولذا سأذكر أقوالهم في تلك القاعدة وإن كان في ذلك إسهاب ولكن حسبي في ذلك أنَّه يقنع من أراد الحق، ويتبين به ضعف ذلك الحديث وإبطال القول بالخطأ في القرآن.\nقال ابن الصلاح: قد يقال: هذا حديث صحيح الإسناد، ولا يصح، لكونه شاذًا أو معللًا.\nوقال النووي: لأنه قد يصح أو يحسن الإسناد دون المتن لشذوذ أو علة.\nوقال الطيبي قولهم: حديث صحيح أو حسن، وقد يصح إسناده أو يحسن دون متنه لشذوذ أو علة. =","vol":"18","page":13},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقال ابن القيم: وقد علم أن صحة الإسناد شرط من شروط صحة الحديث، وليست موجبة لصحة الحديث، فإن الحديث إنما يصح بمجموع أمور منها: صحة سنده، وانتفاء علته، وعدم شذوذه ونكارته، وألا يكون راويه قد خالف الثقات أو شذ عنهم.\nوقال ابن كثير: والحكم بالصحة أو الحسن على الإسناد لا يلزم منه الحكم بذلك على المتن، إذ قد يكون شاذًا أو معللًا.\nوقال العراقي في ألفيته:\nوالحكم للإسناد بالصحة أو بالحسن دون الحكم للمتن رأوا\nوقال السخاوي: إذ قد يصح السند أو يحسن لاستجماع شروطه من الاتصال والعدالة والضبط، دون المتن لشذوذ أو علة.\nوقال السيوطي: لأنه قد يصح أو يحسن الإسناد لثقة رجاله، دون المتن لشذوذ أو علة.\nوقال الأنصاري: لأنه لا تلازم بين الإسناد والمتن صحة ولا حسنًا، إذ قد يصح الإسناد أو يحسن لاجتماع شروطه من الاتصال والعدالة والضبط، دون المتن لقادح من شذوذ أو علة.\nوقال الصنعاني: اعلم أن من أساليب أهل الحديث أن يحكموا بالصحة والضعف على الإسناد دون متن الحديث، فيقولون: إسناد صحيح، دون حديث صحيح، ونحو ذلك، أي: حسن أو ضعيف؛ لأنه قد يصح الإسناد لثقة رجاله، ولا يصح الحديث لشذوذ أو علة.\nينظر في ذلك:\n\"مقدمة ابن الصلاح\" (١١٣)، \"تدريب الراوي\" للسيوطي ١/ ١٧٥، \"الخلاصة\" للطيبي (٤٣)، \"الفروسية\" لابن القيم (٦٤)، \"اختصار علوم الحديث\" لابن كثير (٤٣)، \"فتح المغيث\" للسخاوي ١/ ١٠٥، ١٠٦، \"فتح الباقي على ألفية العراقي\" للأنصاري ١/ ١٠٧، \"توضيح الأفكار\" للصنعاني ١/ ٢٣٤، \"مقاييس نقد متون السنة\" للدميني (٢٤٧). =","vol":"18","page":14},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والرد على افتراض صحة الحديث: أولًا: أن من المستحيل أن يكون المراد من قول عائشة (خطأ وغلط من الكاتب) أن ذلك خطأ وغلط لا تجوز القراءة به بدليل أن هذِه القراءة كان يقرأ بها بعض الصحابة بدليل تواترها، ولو لم تكن القراءة بها جائزة لشددت عائشة في النهي عن القراءة بها.\nثانيًا: يجاب عنه كذلك بما نقله السيوطي عن ابن أشتة وابن جبارة: بأن المراد من قولها (غلط وخطأ من الكاتب) أي: في اختيار الأولى من الأحرف السبعة لجمع الناس عليه، وليس المراد بأن ما كتبوا خطأ لا يجوز، ويدل عليه أن ما لا يجوز فهو مردود بالإجماع وإن طالت مدة وقوعه.\nانظر: \"الإتقان\" للسيوطي ٤/ ١٢٤٦.\nوأما ما نقل عن عثمان فإنَّه ممتنع من وجوه:\nأولًا: لضعف وانقطاع الروايات الواردة عنه كما سبق بيانها في التخريج.\nثانيًا: أن عثمان لم يجمع المصحف ويكتب المصحف الإمام إلا بغرض جمع الناس على القراءة بحرف واحد، ولو ترك اللحن والخطأ في كتابة المصحف لوقع فيما خاف منه وهو اختلاف الأمة في قراءة القرآن ومن ثمَّ وقوع التناحر والاختلاف في صفوف الأمة، ولا سيما والمصحف سوف يقرأه العربي والأعجمي، وكيف لهؤلاء الذي يجيئون من بعد الصحابة أن يعرفوا هذا اللحن والخطأ، وإن عرفوه فكيف يعرفون وجه الصواب.\nوقال شيخ الإِسلام ابن تيمية رحمه الله تعالى: وهذا مما يبين غلط من قال في بعض الألفاظ إنه غلط من الكاتب أو نقل ذلك عن عثمان فإن هذا ممتنع لوجوه: الأول: تعدد المصاحف واجتماع جماعة على كل مصحف، ثمَّ وصول كل مصحف إلى بلد فيه كثير من الصحابة والتابعين الذين يقرؤون القرآن ويعتبرون ذلك بحفظهم، ولو قدر أن الصحيفة كان فيها لحن فقد كتب منها جماعة لا يكتبون إلا بلسان قريش ولم يكن لحنًا.\nفامتنعوا أن يكتبوه إلا بلسان قريش فكيف يتفقون كلهم على أن يكتبوا ﴿إنَّ =","vol":"18","page":15},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= هَذَانِ﴾ وهم يعلمون أن ذلك لحن لا يجوز في شيء من لغاتهم أو ﴿وَالْمُقِيمِينَ الصَّلَاةَ﴾ وهم يعلمون أن ذلك لحن كما زعم بعضهم.\nالثاني: أن عثمان لو قدر ذلك فيه فإنما رأى ذلك في نسخة واحدة، وأما أن تكون جميع المصاحف اتفقت على الغلط وعثمان قد رأى في جميعها وسكت، فهذا ممتنع عادة وشرعًا من الذين كتبوا ومن عثمان ومن المسلمين الذين لا يجتمعون على ضلالة فكيف يدعون في كتاب الله منكرًا لا يغيره أحد منهم؟ !\nالثالث: إن عثمان قال لكتاب المصحف وهم كلهم من قريش ومعهم زيد بن ثابت الأنصاري: إذا اختلفتم في شيء فاكتبوه بلغة قريش فإن القرآن نزل بلغتهم. فكيف يأمرهم بكتابته بلغة قريش ويبقى فيه لحن وخطأ؟ !\nفهذا ونحوه مما يوجب القطع بخطأ من زعم أن في المصحف لحنًا أو غلطًا، والخطأ جائز على من قال بذلك ممن قوله ليس بحجة، بخلاف الذين نقلوا ما في المصحف وكتبوه وقرءوه فإن الغلط ممتنع عليهم في ذلك.\nومن زعم أن الكاتب غلط فهو الغالط غلطًا منكرًا، فإن المصحف منقول بالتواتر، وقد كتبت عدة مصاحف وكلها مكتوبة بالألف فكيف يتصور في هذا غلط.\n\"مجموع الفتاوى\" بتصرف ١٥/ ٢٥٢ - ٢٥٥.\nوأما الآيات التي ذكر المصنف فلها وجه في اللغة العربية يمكن حملها عليه، وقد ذكر المصنف الوجوه التي يمكن أن تحمل عليها القراءة في آية سورة طه كما سيأتي، وأما الآيات التي ذكر من سورة النساء والمائدة فيمكن حملها على ما سنذكر:\nفما جاء في قراءة قوله تعالى: ﴿لَكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَالْمُقِيمِينَ الصَّلَاةَ﴾ [النساء: ١٦٢]. فقوله: ﴿وَالْمُقِيمِينَ﴾ نصب على المدح والتقدير: وأمدح المقيمين، وهو قول سيبويه وغيره من المحققين، وإنما قطعت هذِه الصفة عن بقية الصفات لبيان فضل الصلاة على غيرها.\nومن قرأ (والمقيمون) فلا إشكال عليه، وهي في مصحف عبد الله وهي قراءة =","vol":"18","page":16},{"text":"وقال آخرون: هذِه لغة بلحارث بن كعب وخثعم وزبيد وكنانة (١)\n_________\n= مالك بن دينار وعاصم الجحدري وعيسى الثقفي ولكنها قراءة غير متواترة. وقال بعضهم تقديره: بما أنزل إليك وإلى المقيمين. وقال آخرون: وما أنزل من قبلك ومن قبل المقيمين.\nوأما قوله تعالى: ﴿إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى. . .﴾ [المائدة: ٦٩]. فقوله: ﴿وَالصَّابِئُونَ﴾ رفع على الابتداء وخبره محذوف، والنية هي التأخير عن (إن) وما يتعلق بها من اسمها وخبرها، فكأنه قال: إن الذين آمنوا والذين هادوا والنصارى حكمهم كذا، والصابئون كذلك.\nوقيل: إن خبر (إن) محذوف، تقديره مأجورون أو آمنون أو فرحون ﴿وَالصَّابِئُونَ﴾ مبتدأ، وما بعده خبره له.\nانظر: \"الكشاف\" للزمخشري ١/ ٥٨٢، ٦٣١، \"شرح شذور الذهب\" لابن هشام (٦٥ - ٧٨)، \"مغني اللبيب\" لابن هشام ٢/ ١٢١.\nوللمزيد حول هذِه الشبهة ينظر:\n\"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٠ - ٦٤)، \"معاني القرآن\" للفراء ٢/ ١٨٣، \"معاني القرآن\" للزجاج ٣/ ٣٦١، \"المصاحف\" لابن أبي داود ١/ ٢٣٣، \"الوسيط\" للواحدي ٣/ ٢١١، \"زاد المسير\" لابن الجوزي ٥/ ٢٩٧، \"مجموع الفتاوى\" لابن تيمية ١٥/ ٢٥٠، \"البيان\" لابن الأنباري ٢/ ١٤٤، \"البحر المحيط\" لأبي حيان ٦/ ٢٥٥، \"المحرر الوجيز\" لابن عطية ١١/ ٤٧، \"مغني اللبيب\" ١/ ٨٦، \"الإتقان\" للسيوطي ٤/ ١٢٣٦، \"شبهات حول القرآن وتفنيدها\" للدكتور غازي عناية (ص ٦٣)، الواحدي النحوي من خلال كتابه \"البسيط\" للدكتور الفراج ١/ ٢٥٣.\n(١) بلحارث بن كعب: بطن من مذحج من القحطانية، سكنوا في مقاطعة نجران.\nانظر: \"معجم قبائل العرب\" لعمر كحالة ١/ ٢٣١.\nخثعم: قبيلة تقع ديارها على طريق الطائف وأبها، بين منازل شمران في الشمال والغرب وبلقرن في الجنوب والشرق.\nانظر: \"معجم قبائل العرب\" لعمر كحالة ١/ ٣٣١. =","vol":"18","page":17},{"text":"يجعلون الاثنين في رفعهما (١) ونصبهما وخفضهما بالألف (٢).\nوقال الفراء:\nأنشدني رجل من بني (٣) أسد وما رأيت أفصح منه:\nفأطرق إطراق الشجاع ولو يرى ... مساغًا لناباه الشجاع لصمَّما (٤)\nويقولون (٥): كسرت يداه وركبت علاه بمعنى يديه وعليه (٦).\n_________\n= زبيد: من عشائر لواء أكلة، أصلهم من اليمن، يشتغل معظمهم بالزراعة والرعي.\nانظر: \"معجم قبائل العرب\" لعمر كحالة ٢/ ٤٦٤.\nكنانة: بنو كنانة بن بكر بن عوف بن عذرة بن زيد بن الحاف بن قضاعة.\nانظر: \"معجم قبائل العرب\" لعمر كحالة ٣/ ٩٩٦.\n(١) في (ب): برفعهما.\n(٢) انظر: \"الكتاب\" لسيبويه ١/ ١٨٦، \"معاني القرآن\" للفراء ٢/ ١٨٤، \"معاني القرآن\" للزجاج ٣/ ٣٦٢.\nقال شيخ الإِسلام ابن تيمية في \"مجموع الفتاوى\" ١٥/ ٢٥١: ولا ريب أن القرآن لم ينزل بهذِه اللغة بل المثنى من الأسماء المبنية في جميع القرآن هو بالياء في النصب والجر.\n(٣) ساقطة من (ج).\n(٤) البيت للمتلمس الضبعي انظر: \"ديوانه\" (١٤٣)، \"معاني القرآن\" للفراء ٢/ ١٨٤.\nورواية الديوان:\nمساغًا لنابيه الشجاع لصمَّما\nوالمقصود من البيت: أي نظر كما ينظر الثعبان ولو يعلم طريقًا وسبيلًا يدركنا به لفعل كما أن الثعبان إذا تمكن من عدوه عضه بنابيه.\n(٥) في الأصل: يقول.\n(٦) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٠).","vol":"18","page":18},{"text":"وقال شاعرهم (١):\nتزود منا بين أذناه ضربة ... دعته إلى هابي التراب عقيم (٢)\nأراد بين أذنيه.\nوقال آخر:\nأي قلوص راكب تراها ... طاروا علاهن فطر علاها (٣)\nأي: عليهن وعليها.\nوقال آخر:\nإن أباها وأبا أباها ... قد بلغا في المجد غايتاها (٤)\nوقال بعضهم: ﴿إِنَّ﴾ هاهنا بمعنى: نعم (٥).\n_________\n(١) البيت لهوبر الحارثي، كما في \"لسان العرب\" لابن منظور (هبا)، ولم أجد له\nترجمة.\n(٢) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٠)، \"البيان\" لابن الأنباري ٢/ ١٤٥، \"لسان العرب\" لابن منظور (هبا). والمقصود من البيت: أنهم ضربوه ضربة في رأسه جعلته يصبح ترابًا أي: ميتًا.\n(٣) البيت لأبي النجم العجلي، انظر: \"ديوانه\" (٢٨٠)، وفيه: شالوا علاهن فشل علاها، والمقصود من البيت أي: أن الناس إذا ارتفعوا على إبلهم فإنَّه يرتفع على ناقته وهي فتية من الإبل فتكون أحسن من إبلهم.\nوانظر: \"لسان العرب\" لابن منظور (قلص)، (شول).\n(٤) انظر: \"ديوان أبي نجم العجلي\" (٢٧٨).\n(٥) انظر: \"معاني القرآن\" للزجاج ٣/ ٣٦٣، \"البيان\" لابن الأنباري ٢/ ١٤٥، =","vol":"18","page":19},{"text":"(وروي أن أعرابيًا سأل ابن الزبير شيئًا فحرمه فقال: لعن الله ناقة حملتني إليك، فقال ابن الزبير: إن وصاحبها، يعني: نعم) (١).\nوقال الشاعر:\nنكرت على عواذلي ... يلحينني وألومهنه\nويقلن شيب قد علاك ... وقد كبرت فقلت إنّه (٢)\nأي: نعم.\nوقال الفراء: فيه وجه آخر وهو أن يقول وجدت الألف دعامة من هذا على حالها لا تزول في كل حال، كما قالت العرب (الذي) ثمَّ زادوا نونا يدل على الجمع فقالوا (الذين) في رفعهم ونصبهم وخفضهم. وكنانة يقولون (٣): اللذون (٤).\n﴿يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ﴾ مصر (٥) ﴿بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى﴾.\n_________\n= \"إعراب القرآن\" للنحاس ٣/ ٤٤، عن الكسائي، عن عاصم.\n(١) ساقط من (ب)، وهو في \"البيان\" لابن الأنباري ٢/ ١٤٥، \"الدر المصون\" للسمين الحلبي ٨/ ٦٥، \"الحجة\" لابن خالويه (ص ٢٤٣).\n(٢) انظر: \"ديوان عبد الله بن قيس الرقيات\" (ص ٦٦).\n(٣) في الأصل و(ب): يقول.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ١٨٤.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٢.","vol":"18","page":20},{"text":"حدث الشعبي (١) عن علي قال: يصرفا وجوه الناس إليهما وهي بالسريانية (٢).\nوقال ابن عباس: بسراة قومكم وأشرافهم (٣).\nوقال مقاتل والكلبي: يعني: الأمثل فالأمثل من ذوي الرأي والعقول (٤). وقال عكرمة: يعني: يذهب أخياركم (٥).\nوقال قتادة: طريقتكم المثلى يومئذ بنو إسرائيل كانوا أكثر القوم عددًا يومئذ وأموالًا فقال عدو (٦) الله إنما يريدان أن يذهبا به لأنفسهما (٧).\nوقال الكسائي: ﴿بِطَرِيقَتِكُمُ﴾ يعني: بسنتكم وهديكم وسمتكم (٨).\n(المثلى) نعت للطريقة كقولك امرأة كبرى (٩). تقول العرب: فلان\n_________\n(١) ساقطة من (ب).\n(٢) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢٧ (١٣٤٧٦).\n(٣) في (ج): أشرافكم، وهو في \"تفسير أبي القاسم الحبيبي\" (ص ١٨٤).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٢، \"لباب التأويل\" للخازن ٣/ ٢٧٣.\n(٥) انظر: \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣٤٨، بمعناه.\n(٦) في (ب): فرعون.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٨٢.\nوهذا الأثر صحيح، وهو الراجح في معنى قوله: ﴿بِطَرِيقَتِكُمُ الْمُثْلَى﴾.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٨٢.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٢، بمعناه، غير منسوب، \"الجامع لأحكام القرآن\" ١١/ ٢٢٠، بنحوه.\n(٩) انظر: \"لسان العرب\" لابن منظور (مثل) بنحوه.","vol":"18","page":21},{"text":"على الطريقة المثلى، يعني: على الهدي المستقيم (١).\nقال الشاعر:\nفكم متفرغين منوا بجهل ... حدا بهم إلى زيغ فزاغوا\nفزيغ بهم عن المثلى فتاهوا ... وأورطهم مع الوجل الزواغ\nفزلت فيه أقدام فصارت ... إلى نار غلا منها الدماغ (٢)\nوالمثلى تأنيث الأمثل (٣).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٠، بنحوه.\n(٢) \"تفسير أبي القاسم الحبيبي\" (ص ١٨٥).\nانظر: \"لسان العرب\" لابن منظور (زوغ)، (فزع)، (مني)، (وجل)، (ورط).\n(٣) ذكره البخاري في كتاب التفسير، مقدمة تفسير سورة طه، والماوردي في \"النكت\nوالعيون\" ٣/ ٤١٢.","vol":"18","page":22},{"text":"<span data-type=\"title\" id=toc-2794>٦٤ </span>- ﴿فَأَجْمِعُوا كَيْدَكُمْ﴾\nقرأ أبو عمرو (فاجمَعوا) بوصل الألف وفتح الميم من الجمع (١) يعني: لا تدعوا شيئًا من كيدكم إلا جئتم به. وتصديقه قوله: ﴿فَجَمَعَ كَيْدَهُ﴾ (٢) وقرأ الباقون: ﴿فَأَجْمِعُوا﴾ بقطع الألف وكسر الميم (٣)، وله وجهان:\nأحدهما: بمعنى الجمع، تقول العرب أجمعت الشيء وجمعته بمعنى واحد (٤).\nقال أبو ذؤيب:\nوكأنه (٥) بالجزع (٦) بين نبايع ... وأولات ذي العرجاء نهب مجمع (٧)\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، \"لباب التأويل\" للخازن ٣/ ٢٧٣.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٠.\n(٥) في الأصل ونسخة (ب): وكأنها.\n(٦) في النسخ: جزع، والتصحيح من الديوان.\n(٧) انظر: \"ديوان الهذليين\" ١/ ٦.\nوالمقصود من البيت: يصف أبو ذؤيب الحمر وأولاد الضباع في نبايع وهو المكان الذي لا شجر فيه وهو وادٍ في بلاد هذيل وقيل: اسم جبل.\nانظر: \"لسان العرب\" لابن منظور (جزع)، (جمع)، (ضبع)، (مرح)، (نبع)، (نهب).","vol":"18","page":23},{"text":"أي: مجموع.\nوالثاني: بمعنى العزم والإحكام، تقول العرب: أجمعت الأمر وأزمعته، وأجمعت على الأمر وأزمعت عليه (إذا عزمت عليه) (١).\nقال الشاعر:\nيا ليت شعري والمنى لا تنفع ... هل أغزون (٢) يومًا وأمري مجمع (٣)\nأي: محكم قد عزم عليه.\n﴿كَيْدَكُمْ﴾ مكركم وسحركم وعلمكم (٤).\n﴿ثُمَّ ائْتُوا صَفًّا﴾ قال مقاتل والكلبي: جميعًا (٥).\nوقيل: صفوفًا (٦). وقال أبو عبيدة: يعني: المصلى والمجتمع (٧).\n_________\n(١) ساقط من (ب)، وهو في \"جامع البيان\" للطبري ١٦/ ١٨٣، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، ورجحه على غيره، \"الجامع لأحكام القرآن\" للقرطبي بنحوه ١١/ ٢٢١.\n(٢) في (ج): أغدون.\n(٣) انظر: \"مفردات ألفاظ القرآن\" للأصفهاني (٢٠١)، \"لسان العرب\" (جمع).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢١.\n(٦) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢١.\n(٧) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣.","vol":"18","page":24},{"text":"وحكي عن بعض العرب الفصحى ما استطعت أن آتي الصف أمس، يعني: المصلى (١).\n﴿وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى﴾ يعني: فاز من غلب (٢).\n\n<span data-type=\"title\" id=toc-2795>٦٥ </span>- ﴿قَالُوا﴾\nيعني: السحرة (٣) ﴿يَامُوسَى إِمَّا أَنْ تُلْقِيَ﴾ عصاك من يدك (٤) ﴿وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَى﴾ عصاه (٥).\n\n<span data-type=\"title\" id=toc-2796>٦٦ </span>- ﴿قَالَ﴾\nموسى (٦) ﴿بَلْ أَلْقُوا فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ﴾ وهو جمع العصا (٧).\n_________\n(١) انظر: \"مجاز القرآن\" ٢/ ٣٢، لأبي عبيدة، عن أبي العرب الكلبي.\nوالأثر ذكره البخاري في كتاب التفسير، مقدمة تفسير سورة طه، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٢١.\nوالأقوال بمعنى واحد.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، \"لباب التأويل\" للخازن ٣/ ٢٧٣.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٢، \"لباب التأويل\" للخازن ٣/ ٢٧٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٢، \"لباب التأويل\" للخازن ٣/ ٢٧٤، مختصرًا.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٧٤، بمعناه.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، \"لباب التأويل\" للخازن ٣/ ٢٧٤.\n(٧) انظر: \"المعجم الوسيط\" (ص ٦٠٦) (عصا).","vol":"18","page":25},{"text":"﴿يُخَيَّلُ إِلَيْهِ﴾ قرأ ابن عامر (١) بالتاء (٢) رده إلى الحبال والعصيّ (٣).\nوقرأ الباقون بالياء ردوه (٤) إلى الكيد أو السحر، معناه: يشبه إليه من سحرهم حتى (٥) ظن أنها تسعى، أي: تمشي وذلك أنهم كانوا (٦) لطخوا حبالهم وعصيهم بالزئبق فلما أصابه حر الشمس ارتهشت واهتزت فظن موسى -﵇- أنها تقصده (٧).\n\n<span data-type=\"title\" id=toc-2797>٦٧ </span>- ﴿فَأَوْجَسَ﴾\nأي: أحس ووجد (٨). وقيل: أضمر (٩) ﴿فِي نَفْسِهِ خِيفَةً مُوسَى﴾.\nقال مقاتل: إنما خاف موسى -﵇- إذا صنع القوم مثل صنيعه أن\n_________\n(١) في (ج): قرأ ابن عباس - ﵄ -.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٦)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشىر\" لابن الجزري ٢/ ٣٢١.\n(٣) في (ب): ردو، وفي (ج): رده.\n(٤) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٦)،\n\"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١.\n(٥) في (ج): حين.\n(٦) زيادة من (ج).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٢، مختصرًا.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٢.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٢، \"لباب التأويل\" للخازن ٣/ ٢٧٤، وكلا القولين لا تعارض بينهما.","vol":"18","page":26},{"text":"يشكوا فيه ولا يتبعوه ويشك فيه من تابعه (١).\n\n<span data-type=\"title\" id=toc-2798>٦٨ </span>- ﴿قُلْنَا﴾\nلموسى ﴿لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَى﴾ الغالب (٢).\n\n<span data-type=\"title\" id=toc-2799>٦٩ </span>- ﴿وَأَلْقِ مَا فِي يَمِينِكَ﴾\nيعني: العصا (٣) ﴿تَلْقَفْ﴾ تلتقم وتلتهم (٤) ﴿مَا صَنَعُوا إِنَّمَا صَنَعُوا﴾ يعني: إن الذي صنعوا (٥).\n﴿كَيْدُ سَاحِرٍ﴾ قرأها أهل الكوفة (٦) بكسر السين من غير ألف، وقرأ الباقون ﴿سَاحِرٍ﴾ بالألف على فاعل (٧).\nواختاره أبو عبيدة قال: لأنَّ إضافة الكيد إلى الرجل أولى من إضافته إلى السحر، وإن كان ذلك لا يمتنع في العربية (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٣.\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ١٨٦، \"معالم التنزيل\" للبغوي ٥/ ٢٨٤، \"لباب التأويل\" للخازن ٣/ ٢٧٤.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٣.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٣.\n(٦) في (ب): قرأ أهل المدينة إلا عاصمًا، وفي (ج): قرأ أهل المدينة.\n(٧) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٤.","vol":"18","page":27},{"text":"﴿وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى﴾ من الأرض (١). وقيل: معناه حيث احتال (٢).\n\n<span data-type=\"title\" id=toc-2800>٧٠ </span>- ﴿فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَى﴾\n\n<span data-type=\"title\" id=toc-2801>٧١ </span>- ﴿قَالَ آمَنْتُمْ لَهُ﴾\n(قرأ قنبل وحفص: ﴿آمَنْتُمْ﴾ على الخبر والباقون على الاستفهام) (٣) يعني به كقوله: ﴿فَآمَنَ لَهُ لُوطٌ﴾ (٤) ﴿الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ﴾ لرئيسكم ومعلمكم (٥) يعني: الرجل اليسرى واليد اليمنى (٦).\n﴿وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ﴾ يعني: على جذوع النخل (٧).\nقال سويد بن أبي كاهل:\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٤، \"لباب التأويل\" للخازن ٣/ ٢٧٤.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٤.\nوكلا القولين يحتمله المعنى.\n(٣) زيادة من (ب)، وفي \"التيسير\" للداني (ص ١٢٤).\n(٤) العنكبوت: ٢٦.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٤، \"لباب التأويل\" للخازن ٣/ ٢٧٤.\n(٦) في (ب)، (ج): يعني اليد اليمنى والرجل اليسرى، وهو في \"مفاتيح الغيب\" للرازي ٢٢/ ٨٧، \"لباب التأويل\" للخازن ٣/ ٢٧٤.\n(٧) انظر: \"جامع البيان\" للطبري ١٦/ ١٨٨، \"معالم التنزيل\" للبغوي ٥/ ٢٨٤، \"لباب التأويل\" للخازن ٣/ ٢٧٤.","vol":"18","page":28},{"text":"وهم صلبوا العبدي في جذع نخلة ... فلا عطست شيبان إلا بأجدعا (١)\n﴿وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا﴾ أنا أو (٢) رب موسى (٣) ﴿وَأَبْقَى﴾ وأدوم (٤).\n\n<span data-type=\"title\" id=toc-2802>٧٢ </span>- ﴿قَالُوا﴾\nيعني: السحرة (٥) ﴿لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ﴾ قال مقاتل: يعني: اليد والعصا (٦).\n[١٨٦١] وأخبرنا (محمَّد بن شعيب) (٧) البيهقي، و(عبد الله بن حامد) (٨) الأصفهاني، قالا: أنا مكي بن عبدان (٩)، قال: حدثنا\n_________\n(١) انظر: \"لسان العرب\" لابن منظور (عبد)، والمقصود من البيت: أن بني شيبان بن بكر صلبوا رجلًا من عبد القيس، وأن عبد القيس قطعوا الطريق علي بني شيبان، وشبه الطريق بالأنف.\n\"لسان العرب\" (جذع، شيب، عبد).\n(٢) في (ب): أم.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٤، \"لباب التأويل\" للخازن ٣/ ٢٧٤.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ١٨٩، \"معالم التنزيل\" للبغوي ٥/ ٢٨٤، \"لباب التأويل\" ٣/ ٢٧٤.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٤، \"لباب التأويل\" للخازن ٣/ ٢٧٤.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٥، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٤، بنحوه، غير منسوب.\n(٧) زيادة من (ب)، (ج)، وهو مستور من أصل النواحي.\n(٨) زيادة من (ب)، (ج)، وهو الوزان، لم يذكر بجرح أو تعديل.\n(٩) محدث، ثقة متقن.","vol":"18","page":29},{"text":"أبو الأزهر (١)، قال: نا روح (٢)، قال: نا هشام بن أبي عبد الله (٣)، عن القاسم بن أبي بزة (٤) قال: جمع فرعون سبعين ألف ساحرٍ فألقوا سبعين ألف حبل وسبعين ألف عصا، حتى جعل موسى يخيّل إليه من سحرهم أنها تسعى فأوحى الله - ﷾ - إليه أن ألق عصاك. فألقى عصاه فإذا هي ثعبان مبين فاغر فاه فابتلع حبالهم وعصيهم وألقي السحرة عند ذلك سجدًا، فما رفعوا رؤوسهم حتى رأوا الجنة والنار، ورأوا ثواب أهلها، عند ذلك قالوا: ﴿لَنْ نُؤْثِرَكَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ﴾ (٥) يعني: الجنة والنار وما أروا من ثوابهم ودرجاتهم، قال: وكانت امرأة فرعون تسأل: من غلب؟ فيقال: غلب موسى. فتقول: آمنت برب هارون وموسى (٦). فأرسل إليها فرعون فقال:\n_________\n(١) أحمد بن الأزهر العبدي، صدوق.\n(٢) ثقة، فاضل.\n(٣) ثقة، ثبت، وقد رمي بالقدر.\n(٤) ثقة.\n(٥) [١٨٦١] الحكم على الإسناد:\nضعيف، فيه شعيب بن محمَّد البيهقي، مستور، وفيه عبد الله بن حامد لم أر فيه جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ١٨٤. وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٢٨ (١٣٤٨٠)، والبغويُّ في \"معالم التنزيل\" ٥/ ٢٨٥، عن قاسم بن أبي بزة بمعناه، مختصرًا، والسيوطي في \"الدر المنثور\" ٤/ ٥٤٢ عن قاسم بن أبي بزة. والأثر صحيح.\n(٦) في (ب)، (ج): رب موسى وهارون.","vol":"18","page":30},{"text":"انظروا أعظم صخرة تجدونها فأتوها فإن هي رجعت عن قولها فهي امرأته، وإن هي مضت على قولها فألقوا عليها الصخرة. فلما أتوها رفعت بصرها إلى السماء فأريت بيتها في الجنة فمضت على قولها وانتزعت روحها، وألقيت على جسد لا روح فيه (١).\n﴿وَالَّذِي فَطَرَنَا﴾ يعني: والذي خلقنا (٢). وقيل: هو قسم (٣).\n﴿فَاقْضِ مَا أَنْتَ قَاضٍ﴾ فاحكم ما أنت حاكم، واصنع ما أنت صانع، من القطع والصلب (٤) ﴿إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا﴾ يقول إنما تملكنا في الدنيا ليس لك علينا (٥) سلطان إلا في الدنيا (٦).\n\n<span data-type=\"title\" id=toc-2803>٧٣ </span>- ﴿إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ﴾\nقال مقاتل: كانت السحرة اثنين وسبعين ساحرًا، اثنان منهم من القبط وهم رأسا القوم، وسبعون منهم من بني إسرائيل، فكان فرعون أكره أولئك السبعين الذين هم من بني إسرائيل على تعلم\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٥، بنحوه.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ١٨٩، بنحوه، \"الجامع لأحكام القرآن\" ١١/ ٢٢٥، بنحوه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٥، \"لباب التأويل\" للخازن ٣/ ٢٧٤. وكلا القولين بمعنى واحد.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٥، بنحوه مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٦، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٤، مختصرًا.\n(٥) ساقطة من (ب).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٥، بمعناه مختصرًا.","vol":"18","page":31},{"text":"السحر (١).\nقال عبد العزيز بن أبان: إن السحرة قالوا لفرعون أرنا موسى (إذا نام) (٢) فأراهم موسى نائمًا وعصاه تحرسه، فقالوا لفرعون: إن هذا ليس بسحر، إن الساحر إذا نام بطل سحره. فأبى عليهم إلا أن (٣) يعملوا فذلك قوله: ﴿وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى﴾ (٤) منك لأنك فان هالك (٥).\n\n<span data-type=\"title\" id=toc-2804>٧٤ </span>- ﴿إِنَّهُ مَنْ يَأْتِ رَبَّهُ﴾\nأي: في الآخرة (٦).\n﴿مُجْرِمًا﴾ مشركًا يعني: مات على الشرك (٧) ﴿فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا﴾ فيستريح (٨) ﴿وَلَا يَحْيَى﴾ حياة تنفعه (٩).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٥، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٥، غير منسوب.\n(٢) زيادة من (ب)، (ج).\n(٣) في نسخة (ب): يعملوه ويعلموا.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٥، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٥، بنحوه غير منسوب.\n(٥) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٥) بنحوه.\n(٦) انظر: \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣٥٣، بمعناه.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٦، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٥.\n(٨) انظر: \"معالم التنزيل للبغوي ٥/ ٢٨٦، \"لباب التأويل\" للخازن ٣/ ٢٧٥.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٦، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٥، بنحوه.","vol":"18","page":32},{"text":"<span data-type=\"title\" id=toc-2805>٧٥ </span>- ﴿وَمَنْ يَأْتِهِ مُؤْمِنًا﴾\nمات على الإيمان (١) ﴿قَدْ عَمِلَ﴾ يعني: (وقد عمل) (٢).\n﴿الصَّالِحَاتِ فَأُولَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَى﴾ الرفيعة في الجنة (٣).\n\n<span data-type=\"title\" id=toc-2806>٧٦ </span>- ﴿جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى﴾\nأي: صلح (٤). وقيل: تطهر من الكفر والمعاصي (٥).\nوقال الكلبي: يعني: أعطى زكاة نفسه وقال: لا إله إلا الله (٦).\n\n<span data-type=\"title\" id=toc-2807>٧٧ </span>- ﴿وَلَقَدْ أَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي﴾\nأي: سر (٧) بهم أول (٨) الليل (من أرض مصر) (٩) ﴿فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا﴾ ليس فيه طين ولا ماء (١٠) ﴿لَا تَخَافُ دَرَكًا﴾ من\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٦، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٥.\n(٢) ساقط من (ب)، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٧.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٦، بنحوه.\n(٤) انظر: \"لسان العرب\" لابن منظور (زكا).\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ١٩١، بمعناه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٧.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٦، \"لباب التأويل\" للخازن ٣/ ٢٧٥، غير منسوب. والأقوال بمعنى واحد.\n(٧) ساقطة من (ب).\n(٨) ساقطة من (ب).\n(٩) ساقطة من (ب)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٨٦، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٥، بنحوه.\n(١٠) في (ب)، (ج): ليس فيه ماء ولا طين، وهو في \"تفسير القرآن العظيم\" لابن أبي =","vol":"18","page":33},{"text":"فرعون خلفك ﴿وَلَا تَخْشَى﴾ غرقا من البحر أمامك (١).\nوقرأ حمزة (لا تخف) بالجزم (٢)، والباقون ﴿تَخَافُ﴾ بالألف على الخبر (٣).\nواختاره أبو عبيد لقوله: ﴿وَلَا تَخْشَى﴾ رفعًا، دليل قراءة حمزة قوله: ﴿يُوَلُّوكُمُ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ﴾ (٤) فاستأنف (٥).\nقال الفراء: ولو نوى حمزة بقوله: ﴿لَا تَخَافُ﴾ الجزم لكان صوابًا (٦) كقول الشاعر:\n_________\n= حاتم ٧/ ٢٤٢٩ (١٣٤٨٦) عن محمَّد بن كعب، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٧.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩١ عن ابن عباس بنحوه، وإسناده ضعيف.\nوعن قتادة بمعناه وإسناده حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" عن ابن عباس ٧/ ٢٤٢٩ (١٣٤٨٨)، بنحوه، والسيوطي في \"الدر المنثور\" ٤/ ٥٤٣، بنحوه عن ابن عباس، وعزاه لابن المنذر وابن أبي حاتم.\n(٢) في (ب)، (ج): بالجزم على النهي، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١.\n(٣) في نسخة (ب)، (ج): بالألف على النفي، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١.\n(٤) آل عمران: ١١١.\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ١٨٧.\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ١٨٧.","vol":"18","page":34},{"text":"هجوت زبان ثمَّ جئت معتذرًا ... من سب زبان لم يهج ولم يدع (١)\nوقال آخر:\nألم (٢) تأتيك والأنباء تنمي ... بما لاقت لبون بني زياد (٣)\n\n<span data-type=\"title\" id=toc-2808>٧٨ </span>- ﴿فَأَتْبَعَهُمْ﴾\nفلحقهم (٤) ﴿فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ﴾ أصابهم (٥).\n﴿مِنَ الْيَمِّ مَا غَشِيَهُمْ﴾.\n\n<span data-type=\"title\" id=toc-2809>٧٩ </span>- ﴿وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَى﴾\nأي: وما هداهم إلى مراشدهم (٦) وهذا جواب قول فرعون ﴿مَا أُرِيكُمْ إِلَّا مَا أَرَى وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ﴾ (٧) فكذبه (٨) الله تعالى\n_________\n(١) البيت لزبان بن العلاء، انظر: \"معجم الأدباء\" لياقوت (١٣١٧)، \"خزانة الأدب\" للبغدادي ٨/ ٣٥٩، \"بغية الوعاة\" للسيوطي ٢/ ٢٣١.\n(٢) في (ب): ألا.\n(٣) البيت لقيس بن زهير، انظر: \"الأغاني\" لأبي الفرج الأصفهاني ١٧/ ١٣١، \"خزانة الأدب\" للبغدادي ٨/ ٣٥٩، ٣٦١، ٣٦٢، \"لسان العرب\" لابن منظور (قدر).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٧، \"لباب التأويل\" للخازن ٣/ ٢٧٦.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٢٩، \"لباب التأويل\" للخازن ٣/ ٢٧٦.\n(٦) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٥).\n(٧) غافر: ٢٩.\n(٨) في الأصل و(ج): فكذبهم.","vol":"18","page":35},{"text":"فقال: بل أضلهم وما هداهم (١).\nقال وهب: استعار بنو إسرائيل حليًا كثيرة من القبط (٢) ثمَّ خرج بهم موسى -﵇- في أول الليل وكانوا سبعين ألفًا، فأخبر فرعون بذلك، فركب في ستمائة ألف من القبط يقص أثر موسى، فلما رأى (٣) قوم موسى رهج الخيل (٤) ﴿قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ﴾ (٥) وقال موسى -﵇-: ﴿كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ﴾ (٦).\nفلما قربوا قالوا: يا موسى، أين نمضي والبحر أمامنا وفرعون خلفنا. فضرب موسى -﵇- بعصاه البحر، فانفلق فكان (٧) فيه اثنا عشر طريقًا يابسة لكل سبط (٨) طريق، وصار بين كل طريقين كالطود (٩) العظيم من الماء وكانوا يمرون فيه، وكلهم بنو أعمام،\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٧، بمعناه.\n(٢) القبط: هم أهل مصر وأصل أهلها.\nانظر: \"لسان العرب\" لابن منظور (قبط).\n(٣) في (ج): فلما رأوا.\n(٤) في الأصل: رهج الليل، والرهج: هو الغبار.\n\"لسان العرب\" لابن منظور (رهج).\n(٥) الشعراء: ٦١.\n(٦) الشعراء: ٦٢.\n(٧) في (ب): فصار.\n(٨) السبط: هو ولد الابن والابنة، والسبط من اليهود: كالقبيلة من العرب.\nانظر: \"لسان العرب\" لابن منظور (سبط)، \"المعجم الوسيط\" (ص ٤١٢) (سبط).\n(٩) الطود: هو الجبل العظيم. \"لسان العرب\" (طود).","vol":"18","page":36},{"text":"فلا يرى هذا السبط ذاك ولا ذاك هذا، فاستوحشوا وخافوا، فأوحى الله - ﷾ - إلى أطواد الماء أن تشبكي، فصارت شبكات يرى بعضهم بعضًا، ويسمع بعضهم كلام بعض، فلما أتى فرعون الساحل (١) وجد موسى وبني إسرائيل قد عبروا.\nفقال للقبط: قد سحر البحر فمرّ. فقالوا له: إن كنت ربًا فادخل البحر كما دخل. فجاء جبريل على رمكة وديق (٢)، وكان فرعون على حصان -وهو الذكر من الأفراس- فأقحم جبريل -﵇- الرمكة في البحر (٣)، فلم يتمالك حصان فرعون واقتحم البحر على أثرها، ودخل القبط عن آخرهم، فلما تلججوا أوحى الله تعالى إلى البحر أن أغرقهم فعلاهم الماء فغرقهم (٤).\nقال كعب: فعرف السامري فرس جبريل -﵇- فحمل من أثره ترابًا فألقاه في العجل حين اتخذه (٥).\n_________\n(١) في (ب): البحر.\n(٢) الوديق: هي التي تشتهي الفحل.\nانظر: \"لسان العرب\" لابن منظور (ودق).\n(٣) في (ب)، (ج): فاقتحم جبريل بالرمكة في الماء.\n(٤) انظر: \"مفاتيح الغيب\" للرازي ٢٢/ ٩٣ - ٩٤، بمعناه.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠١، عن ابن عباس بمعناه، والإسناد ضعيف.\nوالأثر ذكره السيوطي في \"الدر المنثور\" ٤/ ٥٤٥، بمعناه مطولًا عن ابن عباس، وعزاه للطبري.","vol":"18","page":37},{"text":"<span data-type=\"title\" id=toc-2810>٨٠ </span>- قوله -﷿-: ﴿يَابَنِي إِسْرَائِيلَ قَدْ أَنْجَيْنَاكُمْ مِنْ عَدُوِّكُمْ﴾\nفرعون (١) ﴿وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ﴾ وقد مر ذكره. ﴿وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى﴾.\n\n<span data-type=\"title\" id=toc-2811>٨١ </span>- ﴿كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾\nهذِه قراءة العامة بالنون والألف (على التعظيم) (٢).\nوقرأ يحيى بن وثاب والأعمش وحمزة والكسائي (أنجيتكم)، (وواعدتكم)، (ورزقتكم) بالتاء من غير ألف على التوحيد والتفريد (٣).\n﴿كُلُوا مِنْ طَيِّبَاتِ﴾ من حلالات (٤).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٣٠.\n(٢) ساقطة من (ج)، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٠.\nمما يتبين في منهج الثعلبي في قوله: قراءة العامة، أنَّه لم يلتزم المنهج الاصطلاحي في ذلك؛ لأنَّ المراد من قولهم: قراءة العامة هو: ما اتفق عليه أهل المدينة وأهل الكوفة، وقيل: ما اجتمع عليه أهل الحرمين.\nقال مكي بن أبي طالب: والعامة عندهم: ما اتفق عليه أهل المدينة وأهل الكوفة، وربما جعلوا العامة: ما اجتمع عليه أهل الحرمين.\nانظر: \"الإبانة عن معاني القراءات\" لمكي (١٠١)، \"المرشد الوجيز\" لأبي شامة (١٥٨)، \"جمال القراء وكمال الإقراء\" للسخاوي ٢/ ٤٤٠.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٤٩)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٣٠، بنحوه.","vol":"18","page":38},{"text":"﴿مَا رَزَقْنَاكُمْ وَلَا تَطْغَوْا فِيهِ﴾ قال ابن عباس: لا تظلموا (١).\nوقال مقاتل: ولا تعصوا (٢)، وقال الكلبي: ولا تكفروا النعمة (٣).\nوقيل: ولا تحرموا الحلال (٤). وقيل: ولا تنفقوا في معصيتي (٥). وقيل: ولا تدخروا (٦).\nوقيل: ولا تتقووا بنعمتي على معاصيي (٧).\n﴿فَيَحِلَّ عَلَيْكُمْ غَضَبِي وَمَنْ يَحْلِلْ عَلَيْهِ غَضَبِي﴾ هو (وقرأ يحيى بن وثاب، والأعمش والكسائي) (٨) (فيحل)، (ومن يحلل) بضم الحاء واللام، أي: ينزل (٩).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٣ عن ابن عباس بمثله.\nوالإسناد ضعيف.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٢٨٧، \"لباب التأويل\" للخازن ٣/ ٢٧٦.\n(٢) انظر: \"مفاتيح الغيب\" للرازي ٢٢/ ٩٦، بمعناه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٧، مطولًا، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٣٠، غير منسوب، \"لباب التأويل\" للخازن ٣/ ٢٧٦، غير منسوب.\n(٤) لم أجده عند غير المصنف.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٧.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٨، مطولًا، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٣٠، بنحوه.\n(٧) في (ج): في المعاصي، وهو في \"معالم التنزيل\" للبغوي ٧/ ٢٨٥، \"لباب التأويل\" للخازن ٣/ ٢٧٦.\nوالأقوال كلها بمعنى واحد.\n(٨) ما بين القوسين ساقط من (ب).\n(٩) في (ب): نزلت، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني =","vol":"18","page":39},{"text":"﴿فَقَدْ هَوَى﴾ هلك وتردى في النار (١).\n\n<span data-type=\"title\" id=toc-2812>٨٢ </span>- ﴿وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ﴾\nبربه (٢).\n﴿وَعَمِلَ صَالِحًا﴾ فيما بينه وبين الله (٣).\n﴿ثُمَّ اهْتَدَى﴾ قال قتادة وسفيان والثوري: يعني: لزم الإسلام حتى مات عليه (٤).\nوقال زيد بن أسلم: يعني: تعلم العلم ليهتدي كيف يعمل (٥).\nوقال الشعبي ومقاتل والكلبي: علم أن لذلك ثوابًا (٦).\n_________\n= (٢٤٩)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢١، وأما قراءة يحيى بن وثاب والأعمش فذكرها أبو حيان في \"البحر المحيط\" ٦/ ٢٦٥.\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٨، \"لباب التأويل\" للخازن ٣/ ٢٧٦، بنحوه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٤.\nوالأثر في \"الدر المنثور\" للسيوطي ٤/ ٥٤٤، عن ابن عباس وعزاه لسعيد بن منصور والفريابي.\n(٣) انظر: التخريج السابق.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٤.\nوالإسناد حسن.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٢٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٣١، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٧٦، غير منسوب.\n(٥) في (ب): يفعل، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٨٨.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٣١.","vol":"18","page":40},{"text":"وقال فضيل الناجي (١) وسهل (بن عبد الله) (٢) التستري: أقام على السنة والجماعة (٣).\nوقال الضحاك: يعني: استقام (٤).\n\n<span data-type=\"title\" id=toc-2813>٨٣ </span>- ﴿وَمَا أَعْجَلَكَ﴾\nيعني: وما حملك على العجلة (٥)، يعني (٦): عن السبعين الذين (٧) اختارهم موسى -﵇- حين ذهبوا معه إلى الطور ليأخذوا التوراة من ربه فلما سار عجل موسى -﵇- شوقًا إلى ربه وخلف أولئك (٨) السبعين فأمرهم أن يتبعوه إلى الجبل فقال الله له: ﴿وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَامُوسَى (٨٣)﴾ (٩).\nفقال مجيبًا لربه (١٠):\n_________\n(١) في (ب): البلخي.\n(٢) زيادة من (ج).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٣١، \"لباب التأويل\" للخازن ٣/ ٢٧٦، بنحوه غير منسوب.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٨.\nوالأقوال لا تعارض بينها.\n(٥) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٦).\n(٦) زيادة من (ب)، (ج).\n(٧) في الأصل: الذي.\n(٨) الزيادة من نسخة (ب).\n(٩) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٨، \"لباب التأويل\" للخازن ٣/ ٢٧٦.\n(١٠) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٨، \"لباب التأويل\" للخازن ٣/ ٢٧٦.","vol":"18","page":41},{"text":"<span data-type=\"title\" id=toc-2814>٨٤ </span>- ﴿هُمْ أُولَاءِ عَلَى أَثَرِي﴾\nيعني: هؤلاء يجيئون (١) بعدي (٢) ﴿وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى﴾ لتزداد رضًا (٣).\n\n<span data-type=\"title\" id=toc-2815>٨٥ </span>- قال الله تعالى: ﴿فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ﴾\nابتلينا (٤) ﴿قَوْمَكَ﴾ الذين خلفتهم مع هارون وكانوا ستمائة ألف (٥) فافتتنوا بالعجل غير اثني عشر ألفًا (٦).\n﴿مِنْ بَعْدِكَ﴾ من بعد انطلاقك إلى الجبل (٧) ﴿وَأَضَلَّهُمُ السَّامِرِيُّ﴾ يعني: دعاهم وصرفهم إلى عبادة العجل وحملهم عليه (٨).\n\n<span data-type=\"title\" id=toc-2816>٨٦ </span>- ﴿فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا﴾\n_________\n(١) في (ب): سقطت لوحة كاملة تبدأ من قوله: يعني هؤلاء يجيئون بعدي، وتنتهي بقوله: قال قتادة: إن بقاياهم اليوم يقولون ذلك لا مساس.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٨، \"لباب التأويل\" للخازن ٣/ ٢٧٦، بنحوه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٨، \"لباب التأويل\" للخازن ٣/ ٢٧٦، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣٥٩، بنحوه.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٨، \"مفاتيح الغيب\" للرازي ٢٢/ ١٠١، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٦.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ١٩٦، \"لباب التأويل\" للخازن ٣/ ٢٧٦.\n(٦) في الأصل و(ب): سبعمائة ألف، وفي (ج)، وكتب التفاسير: ستمائة.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٨، \"لباب التأويل\" للخازن ٣/ ٢٧٦.\n(٨) في (ج): عليها، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٨٩، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٦، بنحوه.","vol":"18","page":42},{"text":"حزينًا جزعًا (١) ﴿قَالَ يَاقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا﴾ صدقًا أن يعطيكم فيه التوراة (٢).\n﴿أَفَطَالَ عَلَيْكُمُ الْعَهْدُ﴾ مدة مفارقتي إياكم (٣) ﴿أَمْ أَرَدْتُمْ أَنْ يَحِلَّ﴾ يجب (٤) ﴿عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ فَأَخْلَفْتُمْ مَوْعِدِي﴾ وذلك أن الله تعالى كان (٥) قد وقّت لموسى -﵇- ثلاثين ليلة ثم أتمها بعشر فلما مفست الثلاثون، قال عدو الله السامري: [إن موسى قد احتبس عليكم فينبغي لكم أن تتخذوا إلهًا فإن موسى ليس براجع إليكم] (٦).\nقال سعيد بن جبير: كان السامري من أهل كرمان (٧)، فقال لهم: إنما أصابكم هذا عقوبة لكم بالحلي الذي كان معكم -وكانت حليًا استعاروها من القبط- فهلموها (٨) واجمعوها حتى يجيء موسى فيقضي فيه. فجمعت ودفعت إليه، فصاغ منها عجلًا في ثلاثة أيام،\n_________\n(١) انظر: \"لباب التأويل\" للخازن ٣/ ٢٧٧.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٩، \"لباب التأويل\" للخازن ٣/ ٢٧٧.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٩، \"لباب التأويل\" للخازن ٣/ ٢٧٧.\n(٤) ساقطة من (ج) سقط قوله: يجب عليكم، وهو في \"الوسيط\" للواحدي ٣/ ٢١٧.\n(٥) زيادة من (ج).\n(٦) النص فيه سقط، والزيادة من \"عرائس المجالس\" للثعلبي (ص ١٤٥).\n(٧) كرمان: بالفتح ثم السكون، وآخره نون، وربما كسرت الكاف والفتح أشهر بالصحة، ولاية مشهورة معمورة، وذات قرى ومدن واسعة بين فارس ومكران وسجستان وخراسان.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٤٥٤.\n(٨) في (ج): فهاتوها.","vol":"18","page":43},{"text":"ثم فرق (١) فيه القبضة التي أخذها من أثر (٢) فرس جبريل -﵇- (٣).\nفقال قوم موسى له: (٤)\n\n<span data-type=\"title\" id=toc-2817>٨٧ </span>- ﴿مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا﴾\nقرأ أهل المدينة وعاصم: ﴿بِمَلْكِنَا﴾ بفتح الميم، وقرأ حمزة والكسائي وخلف بضم الميم، والباقون بكسرها (٥). ومعناها: بسلطاننا وطاقتنا وقدرتنا (٦).\nقال مقاتل: يعني: ونحن نملك أمرنا (٧).\nوقيل: باختيارنا (٨) ﴿وَلَكِنَّا حُمِّلْنَا﴾ قرأ أهل الحجاز والشام (٩) وحفص: ﴿حُمِّلْنَا﴾ بضم الحاء وتشديد الميم، والباقون: (حملنا)\n_________\n(١) في (ج): قذف.\n(٢) في (ج): الرسول فرس جبريل.\n(٣) أخرجه الطبري في \"جامع البيان\" عن قتادة بمعناه ١٦/ ٢٠٠.\nوالإسناد حسن.\n(٤) زيادة من (ج)، وهو في \"تفسير القرآن العظيم\" لابن كثير ٩/ ٣٥٩ بمعناه.\n(٥) في (ج) تقديم وتأخير، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٠)، \"التيسير\" للداني (ص ١٢٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٦) انظر: \"جامع البيان\" للطبري ١٦/ ١٩٧ مختصرًا، \"معالم التنزيل\" للبغوي ٥/ ٢٨٩ مختصرًا.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٩، غير منسوب.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٨٩. والأقوال بمعنى واحد.\n(٩) ساقطة من (ج).","vol":"18","page":44},{"text":"بفتح الحاء والميم مخففة (١) ﴿أَوْزَارًا﴾ أثقالًا وأحمالًا (٢) ﴿مِنْ زِينَةِ الْقَوْمِ﴾ من حلي قوم فرعون (٣).\n﴿فَقَذَفْنَاهَا﴾ فجمعناها ودفعناها إلى السامري فألقاها في النار لترجع أنت فترى فيه رأيك (٤). ﴿فَكَذَلِكَ أَلْقَى السَّامِرِيُّ﴾ ما معه من الحلي، معناه: كما ألقينا (٥).\n\n<span data-type=\"title\" id=toc-2818>٨٨ </span>- ﴿فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا﴾\nلا روح فيه، يعني: صاغ لهم عجلًا من ذهب مرصعًا بالجواهر (٦).\n﴿لَهُ خُوَارٌ﴾ صوت وذلك أنه خار خورة واحدة ثم لم يعد (٧).\nقال ابن عباس - ﵄ -: أتى هارون -﵇- على السامري وهو يصنع العجل، فقال: ما تصنع؟ قال: أصنع ما ينفع ولا يضر. فقال: اللهم أعطه ما سألك، على ما في نفسه. فلما فرغ (٨) قال: اللهم\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٠)، \"التيسير\" للداني (ص ١٢٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٢) الأثر ذكره البخاري في كتاب التفسير، مقدمة تفسير سورة طه، والطبري في \"جامع البيان\" للطبري ١٦/ ١٩٨.\n(٣) الأثر ذكره البخاري في كتاب التفسير، مقدمة تفسير سورة طه، والبغوي في \"معالم التنزيل\" ٥/ ٢٨٩.\n(٤) في الأصل: فيه، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٩٠، بمعناه.\n(٥) \"زاد المسير\" لابن الجوزي ٥/ ٣١٥.\n(٦) لم أجده عند غير المصنف.\n(٧) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٦).\n(٨) في (ج): قفّا.","vol":"18","page":45},{"text":"إني أسألك أن يخور. فخار، فسجدوا، وإنما خار لدعوة هارون -﵇- (١).\n﴿فَقَالُوا هَذَا إِلَهُكُمْ وَإِلَهُ مُوسَى فَنَسِيَ﴾ أي: ضل وأخطأ الطريق (٢).\nوقيل: معناه: فتركه (٣) وخرج يطلبه (٤).\n\n<span data-type=\"title\" id=toc-2819>٨٩ </span>- قال الله تعالى: ﴿أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ﴾\nيعني: أنه لا يرجع (٥) ﴿إِلَيْهِمْ قَوْلًا﴾ أي (٦): لا يكلمهم العجل ولا يجيبهم (٧).\nوقيل: لا يعود إلى الخوار والصوت (٨).\n﴿وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا﴾\n\n<span data-type=\"title\" id=toc-2820>٩٠ </span>- قوله -﷿-: ﴿وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ﴾\nيعني: من قبل رجوع موسى (٩). ﴿يَاقَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ﴾ ابتليتم\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\"، عن ابن عباس ٧/ ٢٤٣١ (١٣٤٩٩) بنحوه، والإسناد حسن.\n(٢) انظر: \"الوسيط\" للواحدي ٣/ ٢١٨، بمعناه.\n(٣) في الأصل: فتركوها.\n(٤) انظر: \"الوسيط\" للواحدي ٣/ ٢١٨، بمعناه.\n(٥) انظر: \"الوسيط\" للواحدي ٣/ ٢١٩، \"زاد المسير\" لابن الجوزي ٥/ ٣١٥.\n(٦) في (ج): يعني أنه.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٠، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٨.\n(٨) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٣٦.\n(٩) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٢، \"معالم التنزيل\" للبغوي ٥/ ٢٩٠، \"لباب التأويل\" للخازن ٣/ ٢٧٨.","vol":"18","page":46},{"text":"يعني: بالعجل (١).\n﴿وَإِنَّ رَبَّكُمُ الرَّحْمَنُ فَاتَّبِعُونِي﴾ على ديني (٢).\n﴿وَأَطِيعُوا أَمْرِي﴾ فلا تعبدوه (٣).\n\n<span data-type=\"title\" id=toc-2821>٩١ </span>- ﴿قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ﴾\nلن نزال على عبادته مقيمين (٤).\n﴿حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى﴾ فاعتزلهم هارون -﵇- في اثني عشر ألفًا الذين لم يعبدوا العجل، فلما رجع موسى -﵇- وسمع الصياح والجلبة (٥) وكانوا يرقصون حول العجل، قال للسبعين الذين معه: هذا صوت الفتنة، فلما رأى هارون أخذ شعره بيمينه ولحيته بشماله وقال له: (٦)\n\n<span data-type=\"title\" id=toc-2822>٩٢ </span>- ﴿يَاهَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا﴾\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٢، عن السدي بنحوه.\nوالإسناد ضعيف.\nوالأئر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٩٠، والخازن في \"لباب التأويل\" ٣/ ٢٧٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٠، مطولًا، \"لباب التأويل\" للخازن ٣/ ٢٧٨، مطولًا.\n(٣) انظر: \"لباب التأويل\" للخازن ٣/ ٢٧٨، بمعناه.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٢، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٠، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٨، بنحوه.\n(٥) الجلبة: هي اختلاط الصوت.\nانظر: \"لسان العرب\" لابن منظور (جلب).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩١.","vol":"18","page":47},{"text":"أخطأوا وأشركوا (١).\n\n<span data-type=\"title\" id=toc-2823>٩٣ </span>- ﴿أَلَّا تَتَّبِعَنِ﴾\nيعني: أن تتبع أمري ووصيتي (٢). ﴿لَا﴾ صلة (٣).\nوقيل معناه: ما منعك من اللحوق بي وإخباري بضلالتهم فتكون مفارقتك إياهم تقريعًا وزجرًا لهم عما أتوه (٤).\nوقيل معناه: هلا قاتلتهم إذ علمت أني لو كنت فيما بينهم (٥) لقاتلتهم على كفرهم (٦).\n﴿أَفَعَصَيْتَ أَمْرِي﴾\n\n<span data-type=\"title\" id=toc-2824>٩٤ </span>- ﴿قَالَ﴾\nهارون (٧): ﴿يَبْنَؤُمَّ﴾ قال الكلبي وغيره: كان هارون أخاه لأبيه وأمه ولكنه أراد بقوله ﴿يَبْنَؤُمَّ﴾ أن يرققه ويستعطفه عليه فيتركه (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩١، مختصرًا، \"لباب التأويل\" للخازن ٣/ ٢٧٨، مختصرًا.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ٢٩١، \"لباب التأويل\" للخازن ٣/ ٢٧٨.\n(٣) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٦٠).\n(٤) في (ج): حتى أبوه، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٩١، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٨، بنحوه.\n(٥) في (ج): فيهم.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩١، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٨.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٣٩.\n(٨) \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٢٩٠، \"فتح القدير\" للشوكاني ٣/ ٥٤٧.","vol":"18","page":48},{"text":"وقيل: كان أخاه لأمه دون أبيه (١).\nوقيل: لأن كون الولد من الأم على التحقيق، والأب من جهة الحكم (٢).\n﴿لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي﴾ يعني: ذؤابتي وشعر رأسي إذ هما عضوان مصونان (٣) يقصدان بالإكرام والإعظام من بين سائر الأعضاء (٤).\n﴿إِنِّي خَشِيتُ﴾ لو أنكرت عليهم لصاروا حزبين يقتل بعضهم بعضا (٥).\n﴿أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ﴾ فأوقعت (٦) الفرقة فيما بينهم (٧).\n﴿وَلَمْ تَرْقُبْ قَوْلِي﴾ ولم تحفظ وصيتي حين قلت لك (٨).\n﴿اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ﴾ وقال قتادة في هذِه الآية: قد كره الصالحون\n_________\n(١) القرطبي في \"الجامع لأحكام القرآن\" ٧/ ٢٩٠ عن الزجاج.\n(٢) لم أجد هذا القول عند غير المصنف، ولا يستحسن هذا القول أن يقال في عامة الناس، فكيف يصح حمل كلام هارون عليه؛ لأن الأصل في الإنسان أنه على أبيه، والمقطوع به أن الأنبياء يختارهم الله تعالى من خيرة الناس نسبًا.\nوالراجح أنه كان أخاه لأمه وأبيه وإنما أراد بذكر الأم دون الأب أن يستعطفه.\n(٣) في (ج): منصوبان.\n(٤) لم أجد هذا القول عند غير المصنف.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩١، \"لباب التأويل\" للخازن ٣/ ٢٧٨.\n(٦) في الأصل: وتوقعت.\n(٧) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٦).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩١، \"لباب التأويل\" للخازن ٣/ ٢٧٨.","vol":"18","page":49},{"text":"الفرقة قبلكم (١).\nثم أقبل موسى -﵇- على السامري.\n\n<span data-type=\"title\" id=toc-2825>٩٥ </span>- ﴿قَالَ﴾\nله (٢) ﴿فَمَا خَطْبُكَ﴾ أمرك وشأنك وما الذي حملك على ما صنعت يا سامري (٣)؟\nقال قتادة: كان السامري عظيمًا من عظماء بني إسرائيل، من قبيلة يقال لها سامرة (٤)، ولكن عدو الله نافق من بعد ما قطع البحر مع بني إسرائيل، فلما مرت بنو إسرائيل بالعمالقة (٥) وهم يعكفون على أصنام لهم ﴿قَالُوا يَامُوسَى اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ﴾ (٦) فاغتنمها السامري فاتخذ العجل (٧). فقال السامري: مجيبًا لموسى -﵇-:\n_________\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٣٣ (١٣٥٠٨)، \"الدر المنثور\" للسيوطي ٤/ ٥٤٨.\n(٢) انظر: \"لباب التأويل\" للخازن ٣/ ٢٧٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩١، \"لباب التأويل\" للخازن ٣/ ٢٧٨.\n(٤) سامرة: قبيلة من قبائل بني إسرائيل، يخالفونهم في بعض دينهم، وإليهم نسب السامري الذي عبد العجل.\nانظر: \"لسان العرب\" لابن منظور (سمر).\n(٥) العمالقة: قوم تفرقوا في البلاد، وهم من ولد عمليق بن لاوذ بن إرام بن سام بن نوح.\nانظر: \"لسان العرب\" لابن منظور (عملق).\n(٦) الأعراف: ١٣٨.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٣٩.","vol":"18","page":50},{"text":"<span data-type=\"title\" id=toc-2826>٩٦ </span>- ﴿بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ﴾\nرأيت ما لم يروا، وعرفت ما لم يعرفوا، وفطنت بما لم يفطنوا له (١).\nقرأ يحيى بن وثاب والأعمش وحمزة والكسائي (تبصروا) بالتاء على الخطاب، والباقون بالياء على الخبر (٢).\n﴿فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ﴾ يعني: فأخذت ترابًا من أثر فرس جبريل -﵇- (٣). فقرأ الحسن (قبصت قبصة) بالصاد فيهما (٤). والفرق بينهما أن القبض بجمع الكف، والقبص بأطراف الأصابع (٥).\n﴿فَنَبَذْتُهَا﴾ فطرحتها في العجل (٦). ﴿وَكَذَلِكَ سَوَّلَتْ﴾ يعني: زينت (٧). ﴿لِي نَفْسِي﴾.\n\n<span data-type=\"title\" id=toc-2827>٩٧ </span>- قال له موسى -﵇-: ﴿فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ﴾\nما دمت حيًا (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩١، مختصرًا.\n(٢) انظر: \"التيسير\" للداني (ص ١٢٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢، وأما قراءة يحيى بن وثاب والأعمش فذكرها القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٣٩.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٢.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ١٩٠.\n(٥) انظر: \"لسان العرب\" لابن منظور (قبص)، (قبض)، \"المعجم الوسيط\" (قبص)، (قبض) (٧١٠ - ٧١١).\n(٦) انظر: \"فتح القدير\" للشوكاني ٣/ ٥٤٨.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٢، \"لباب التأويل\" للخازن ٣/ ٢٧٩.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٢، \"لباب التأويل\" للخازن ٣/ ٢٧٩.","vol":"18","page":51},{"text":"﴿أَنْ تَقُولَ لَا مِسَاسَ﴾ لا تخالط أحدًا ولا يخالطك أحد، وأمر موسى بني إسرائيل أن لا يخالطوه ولا يقربوه (١).\nقال قتادة: إن بقاياهم اليوم يقولون مثل (٢) ذلك: لا مساس (٣).\nويقال: إن موسى -﵇- هم بقتل السامري، فقال الله له: لا تقتله، فإنه سخي (٤).\nوفي بعض الكتب إنه إن مس واحد من غيرهم أحدًا منهم حم كلاهما في الوقت (٥).\n﴿وَإِنَّ لَكَ﴾ يا سامري (٦) ﴿مَوْعِدًا﴾ لعذابك (٧).\n﴿لَنْ تُخْلَفَهُ﴾ وقرأ الحسن وقتادة وأبو نهيك (وابن كثير) (٨) وأبو عمرو: بكسر اللام بمعنى: لن تغيب عنه بل توافيه (٩). وقرأ الباقون\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٦، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٢، \"لباب التأويل\" للخازن ٣/ ٢٧٩.\n(٢) ساقطة من (ب)، (ج).\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٦، \"معالم التنزيل\" للبغوي ٥/ ٢٩٢، \"لباب التأويل\" للخازن ٣/ ٢٧٩.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٤١، وهذا الكلام لا يصح فلا يمنع من قتله كونه كان سخيًّا.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٢، بنحوه.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٢، بنحوه \"لباب التأويل\" للخازن ٣/ ٢٧٩.\n(٧) انظر الموضعين السابقين، بمعناه.\n(٨) زيادة من (ج).\n(٩) انظر: \"التيسير\" للداني (ص ١٢٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢. =","vol":"18","page":52},{"text":"بفتح اللام بمعنى: لن يخلفكه (١) الله.\n﴿وَانْظُرْ إِلَى إِلَهِكَ﴾ بزعمك (٢) وإلى معبودك (٣).\n﴿الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا﴾ (دمت عليه عاكفا) (٤) مقيمًا تعبده (٥). تقول العرب: ظلت أفعل كذا بمعنى: ظللمت، ومست بمعنى: مسست، وأحست بمعنى: أحسست (٦).\nقال الشاعر (٧):\nخلا إن العتاق من المطايا ... أحسن به فهن إليه شوس (٨)\n_________\n= وأما قراءة الحسن وأبي نهيك فهي في \"المحتسب\" لابن جني ٢/ ٥٧.\nوأما قراءة قتادة فذكرها الطبري في \"جامع البيان\" ١٦/ ٢٠٧.\n(١) في (ب): يخلفه.\nانظر: \"التيسير\" للداني (ص ١٢٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٢) في (ب): من عمل.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٣، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٩، بمعناه.\n(٤) ساقط من (ب).\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٧، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٣، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٧٩.\n(٦) في (ب): بمعنى مسيت وأحسست بمعنى أحسيت، وهو في \"لسان العرب\" لابن منظور (حسس).\n(٧) هو حرملة بن المنذر، أبو زبيد الطائي.\n(٨) \"ديوان أبي زبيد الطائي\" (ص ٩٦)، والمقصود من البيت: أن المطايا وهي النجائب من الإبل إذا أيقن به وعرفته رفعن رؤوسهن تكبرًا به وفخرًا. =","vol":"18","page":53},{"text":"أي: أحسسن.\n﴿لَنُحَرِّقَنَّهُ﴾ قراءة العامة بضم النون وتشديد الراء بمعنى لنحرقنه بالنار (١)،\nوقرأ الحسن البصري (٢): (لنحرقنه) بضم النون وتخفيف الراء من الإحراق بالنار (٣)، وتصديقه (٤) قول ابن عباس: فحرقه في النار ثم ذراه في اليم (٥).\nوقرأ أبو جعفر (٦) وابن محيصن، وأشهب العقيلي: (لنحرقنه) بفتح النون وضم الراء خفيفة (٧). بمعنى لنبردنه بالمبارد، يقال: حرقه يحرقه ويحرقه إذا برده، ومنه قيل للمبرد: المحرق (٨).\nدليل هذِه القراءة قول السدي: أخذ موسى -﵇- العجل فذبحه ثم\n_________\n= انظر: \"لسان العرب\" لابن منظور (حسن)، (شوس)، (مطا).\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٢) ساقطة من (ب)، (ج).\n(٣) \"زاد المسير\" لابن الجوزي ٥/ ٣١٩.\n(٤) في الأصل و(ب): تصديقهم.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٥/ ٣٢٠، بنحوه غير منسوب.\n(٦) في (ب): أبو حفص.\n(٧) قراءة أبي جعفر في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\nوأما قراءة ابن محيصن وأشهب والعقيلي فذكرها القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٤٢.\n(٨) انظر: \"لسان العرب\" لابن منظور (حرق).","vol":"18","page":54},{"text":"حرقه بالمبرد ثم ذراه في اليم (١). وفي حرف (٢) ابن مسعود: لنذبحنه ثم لنحرقنه (٣).\n﴿ثُمَّ لَنَنْسِفَنَّهُ﴾ لنذرينه (٤) ﴿فِي الْيَمِّ﴾ في البحر (٥).\n﴿نَسْفًا﴾ يقال: نسف الطعام بالمنسف إذا ذراه فطير عنه قشوره وترابه (٦).\n\n<span data-type=\"title\" id=toc-2828>٩٨ </span>- ﴿إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ﴾\n(لا العجل) (٧).\n﴿وَسِعَ﴾ ملأ (٨).\n_________\n(١) انظر: \"مفاتيح الغيب\" للرازي ٢٢/ ١١٢، بنحوه.\n(٢) المقصود بالحرف هو القراءة.\nانظر: \"فتح القدير\" للشوكاني ٣/ ٥٤٩.\n(٣) انظر: \"الدر المنثور\" للسيوطي ٤/ ٥٤٩.\n(٤) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٣٣ (١٣٥١٢) عن ابن عباس.\n(٥) في الأصل زيادة قوله: فذبحه، وهو في \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٣٣ (١٣٥١٦) عن ابن عباس.\n(٦) المنسف: هو ما ينسف به الحب وهو الغربال الكبير. \"لسان العرب\" بنحوه (نسف).\n(٧) زيادة من (ب).\nبين الله تعالى في هذِه الآية أن العجل الذي صنعه السامري من حلي القبط لا يمكن أن يكون إلهًا وذلك لأنه حصر الإله أي المعبود بحق بـ (إنما) التي هي أداة حصر على التحقيق في خالق السماوات والأرض، أي: لا معبود بالحق إلا هو وحده. انظر: \"أضواء البيان\" للشنقيطي ٤/ ٥٠٨.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٠٩، عن قتادة مطولًا. والإسناد حسن.","vol":"18","page":55},{"text":"﴿كُلَّ شَيْءٍ عِلْمًا﴾ فعلمه ولم يضق عليه (١).\nيقال: فلان وسع لهذا الأمر إذا أطاقه وقوي عليه (٢)\n\n<span data-type=\"title\" id=toc-2829>٩٩ </span>- ﴿كَذَلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ﴾\nمن الأمور (٣).\n﴿وَقَدْ آتَيْنَاكَ مِنْ لَدُنَّا ذِكْرًا﴾ يعني: القرآن (٤).\n\n<span data-type=\"title\" id=toc-2830>١٠٠ </span>- ﴿مَنْ أَعْرَضَ عَنْهُ﴾\n(أدبر عنه) (٥) فلم يؤمن به ولم يعمل بما فيه (٦).\n﴿فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا﴾ إثمًا عظيمًا وحملًا ثقيلًا (٧).\n\n<span data-type=\"title\" id=toc-2831>١٠١ </span>- ﴿خَالِدِينَ فِيهِ﴾\nلا يكفره شيء (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٩، بمعناه.\n(٢) انظر: \"المعجم الوسيط\" (ص ١٠٢٣) (وسع).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٣.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٩، مطولًا، \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٣٤ (١٣٥١٨)، \"مفاتيح الغيب\" للرازي ٢٢/ ١١٣، \"لباب التأويل\" للخازن ٣/ ٢٨٠.\n(٥) ساقطة من (ب).\n(٦) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٩، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٣، \"لباب التأويل\" للخازن ٣/ ٢٨٠.\n(٧) انظر: \"جامع البيان\" للطبري ١٦/ ٢٠٩، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٣، بمعناه.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٤٤، بمعناه.","vol":"18","page":56},{"text":"﴿وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا﴾\n\n<span data-type=\"title\" id=toc-2832>١٠٢ </span>- ﴿يَوْمَ يُنْفَخُ فِي الصُّورِ﴾\nقراءة العامة بياء مضمومة على غير تسمية الفاعل، وقرأ أبو عمرو بنون مفتوحة لقوله (١): ﴿وَنَحْشُرُ الْمُجْرِمِينَ﴾ المشركين (٢) ﴿يَوْمَئِذٍ زُرْقًا﴾ والعرب تتشاءم بزرقة العيون (٣).\nقال الشاعر (٤) يهجو رجلًا:\nلقد زرقت عيناك يا ابن مكعبر ... كما كل عبسي من اللؤم أزرق\nوقيل: أراد عميًا (٥).\n\n<span data-type=\"title\" id=toc-2833>١٠٣ </span>- ﴿يَتَخَافَتُونَ﴾\nأي: يتشاورون فيما بينهم (٦).\n_________\n(١) زيادة من (ب)، (ج)، وهو في \"التيسير\" للداني (ص ١٢٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٤٤.\n(٤) سويد بن أبي كاهل بن حارثة، والبيت في \"ديوانه\" (ص ٤٦)، وفيه:\nكما كل ضبي من اللؤم أزرق.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ٢١٠، \"معالم التنزيل\" للبغوي ٥/ ٢٩٤، \"مفاتيح الغيب\" للرازي ٢٢/ ١١٤، عن الكلبي.\nوالراجح أن الزرقة قد أصابت عيونهم وشخصت من شدة الخوف.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٤، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨٠، بمعناه.","vol":"18","page":57},{"text":"﴿إِنْ لَبِثْتُمْ﴾ ما مكثتم في الدنيا (١).\nوقيل: في القبور (٢).\n﴿إِلَّا عَشْرًا﴾ أي: عشر ليالٍ (٣).\n\n<span data-type=\"title\" id=toc-2834>١٠٤ </span>- قال الله تعالى: ﴿نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً﴾\nأوفاهم عقلًا وأصوبهم رأيًا (٤).\n﴿إِنْ لَبِثْتُمْ إِلَّا يَوْمًا﴾ قصر ذلك في أعينهم في جنب ما يستقبلهم من أهوال يوم القيامة (٥).\n\n<span data-type=\"title\" id=toc-2835>١٠٥ </span>- ﴿وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا﴾\nيقلعها من (٦) أماكنها ويطرحها في البحار حتى تستوي الأرض (٧).\nفإن قيل: ما العلة الجالبة للفاء في قوله: ﴿فَقُلْ﴾ (٨) خلافًا\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٤، بنحوه، \"مفاتيح الغيب\" للرازي ٢٢/ ١١٥، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٨٠، بنحوه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٤، بنحوه، \"مفاتيح الغيب\" للرازي ٢٢/ ١١٥، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٨٠، بنحوه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٤، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨٠.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٤، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨٠، بنحوه.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٤، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨٠، بنحوه.\n(٦) ساقطة من (ج).\n(٧) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٦).\n(٨) ساقطة من (ب).","vol":"18","page":58},{"text":"لأخواتها في القرآن؟ فالجواب أن تلك أسئلة تقدمت سألوا عنها رسول الله - ﷺ - فجاء الجواب عقيب السؤال، وهذا السؤال لم يسألوه بعد، وقد علم الله - ﷾ -، أنهم سائلوه عنه فأجاب قبل السؤال، فمجازه (١): وإن سألوك (٢) ﴿الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا﴾\n\n<span data-type=\"title\" id=toc-2836>١٠٦ </span>- ﴿فَيَذَرُهَا قَاعًا صَفْصَفًا (١٠٦)﴾\nأرضًا ملساء (٣) مستوية لا نبات فيها (٤).\n\n<span data-type=\"title\" id=toc-2837>١٠٧ </span>- ﴿لَا تَرَى فِيهَا عِوَجًا وَلَا أَمْتًا (١٠٧)﴾\nقال ابن عباس: العوج الأودية، والأمت الروابي والنشوز (٥).\nوقال مجاهد: العوج الانخفاض والأمت الارتفاع (٦).\n_________\n(١) في (ب): مجاز هذا، وفي (ج): مجازها.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٤٥.\n(٣) زيادة من (ب)، (ج).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٢، عن ابن عباس بمعناه.\nوالإسناد ضعيف. والأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٣٥ (١٣٥٢٦، ١٣٥٢٧) عن ابن عباس بمعناه، والبغوي في \"معالم التنزيل\" ٥/ ٢٩٤، والخازن في \"لباب التأويل\" ٣/ ٢٨٠.\n(٥) الأثر ذكره البخاري في كتاب التفسير مقدمة تفسير سورة طه، والطبري في \"جامع البيان\" للطبري ١٦/ ٢١٢.\n(٦) أخرجه مجاهد في \"تفسيره\" ١/ ٤٠٢.\nوأخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٢، عن مجاهد بإسناد حسن.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٩٥، والخازن في \"لباب التأويل\" ٣/ ٢٨٠. والأثر حسن.","vol":"18","page":59},{"text":"وقال ابن زيد: الأمت التفاوت والتعادي (١) وتقول العرب: ملأت القرية ملأً ولا أمت فيه أي: لا استرخاء (٢).\nوقال يمان: الأمت الشقوق في الأرض (٣).\n\n<span data-type=\"title\" id=toc-2838>١٠٨ </span>- ﴿يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ﴾\nالذي يدعوهم إلى موقف القيامة وهو إسرافيل -﵇- (٤).\n﴿لَا عِوَجَ لَهُ﴾ أي: لدعائه (٥). وقال أكثر العلماء (٦): (هو من المقلوب) (٧) أي: لا عوج لهم من دعائه لا يزيغون عنه بل\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٢، بنحوه مختصرًا.\nوالإسناد صحيح.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ١٩١.\n(٣) انظر: \"الدر المصون\" للسمين الحلبي ٨/ ١٠٦، \"فتح القدير\" للشوكاني ٣/ ٥٥٣.\nوالأقوال لا تعارض بينها؛ لأنه لا يكون ارتفاع إلا وبجانبه انخفاض والشقوق من الانخفاض.\n(٤) إسرافيل: هو الملك الموكل بالنفخ في الصور الذي به حياة الخلق بعد مماتهم. انظر: \"شرح العقيدة الطحاوية\" لابن أبي العز (٢٨٠)، والأثر ذكره الطبري في \"جامع البيان\" ١٦/ ٢١٤، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٥، \"لباب التأويل\" للخازن ٣/ ٢٨٥، مطولًا.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٤٧.\n(٦) في الأصل: الفقهاء.\n(٧) ساقط من (ب).","vol":"18","page":60},{"text":"يتبعونه سراعًا (١).\n﴿وَخَشَعَتِ﴾ وسكنت (٢) ﴿الْأَصْوَاتُ لِلرَّحْمَنِ﴾ فوصف الأصوات بالخشوع والمعنى: لأهلها (٣) يعني: وطء الأقدام ونقلها إلى المحشر (٤).\nوأصله الصوت الخفي، يقال: همس فلان بحديثه إذا أسره وأخفاه (٥).\nقال الراجز (٦):\nوهن يمشين بنا هميسًا\nإن تصدق الطير ننك لميسًا (٧)\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٢١٤، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٥، بمعناه \"لباب التأويل\" للخازن ٣/ ٢٨٠، بمعناه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٥، \"لباب التأويل\" للخازن ٣/ ٢٨٠.\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ٢١٤، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٥، بنحوه، \"مفاتيح الغيب\" للرازي ٢٢/ ١١٨، بمعناه.\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ٢١٤، \"معالم التنزيل\" للبغوي ٥/ ٢٩٥، بنحوه، \"مفاتيح الغيب\" للرازي ٢٢/ ١١٨، بمعناه.\n(٥) انظر: \"لسان العرب\" لابن منظور (همس).\n(٦) الراجز: قيل هو عبد الله بن عباس بن عبد المطلب - ﵁كما في \"لسان العرب\" لابن منظور (همس)، ولا يصح نسبته إلى ابن عباس.\n(٧) انظر: \"تاج العروس\" للزبيدي ٥/ ٢٦٣ (رفث)، ٧/ ٤ (همس)، \"لسان العرب\" لابن منظور (همس)، والمقصود: أن الإبل تسير بهم بصوت خفي لطيف وأنهم يتبخترون. =","vol":"18","page":61},{"text":"يعني بالهمس: صوت أخفاف الإبل (١).\nوقال مجاهد: هو تخافت الكلام وخفض الصوت (٢).\n\n<span data-type=\"title\" id=toc-2839>١٠٩ </span>- ﴿يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ﴾\nفي الشفاعة (٣).\n_________\n= انظر: \"لسان العرب\" لابن منظور (ميس)، وهذا الرجز لا يصح القول به ففيه مخالفة شرعية فهو من قوادح التوحيد، وفيه مشابهة لحال أهل الجاهلية من حيث التطير بالطير، وهذا مما يجب تبرئة ابن عباس عن القول بمثله فهو أعلم وأسلم من الوقوع في تلك المخالفات، والله أعلم.\n(١) انظر: \"لسان العرب\" لابن منظور (همس)، \"المعجم الوسيط\" (ص ٩٩٤) (همس).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٥، عن مجاهد بإسنادين أحدهما حسن.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٥.\nوالشفاعة يوم القيامة على ثمانية أنواع:\nالنوع الأول: الشفاعة العظمى، وهي الشفاعة في فصل القضاء في أهل الموقف يوم القيامة، وهي خاصة بنبينا محمد - ﷺ -.\nالنوع الثاني والثالث: شفاعة الرسول - ﷺ - في أقوام قد تساوت حسناتهم وسيئاتهم، فيشفع فيهم ليدخلوا الجنة، وفي أقوام قد أمر بهم إلى النار، لا\nيدخلونها.\nالنوع الرابع: شفاعة الرسول - ﷺ - في رفع درجات من يدخل الجنة فيها فوق ما كان يقتضيه ثواب أعمالهم.\nالنوع الخامس: شفاعة الرسول - ﷺ - في أقوام أن يدخلوا الجنة بغير حساب.\nالنوع السادس: الشفاعة في تخفيف العذاب عمن يستحقه، مثل شفاعة الرسول - ﷺ - في عمه أبي طالب.\nالنوع السابع: شفاعة الرسول - ﷺ - أن يؤذن لجميع المؤمنين في دخول الجنة. =","vol":"18","page":62},{"text":"﴿وَرَضِيَ لَهُ قَوْلًا﴾ أي: ورضي قوله (١).\n\n<span data-type=\"title\" id=toc-2840>١١٠ </span>- ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ﴾\nالكناية (٢) مردودة إلى الذين يتبعون الداعي (٣).\n﴿وَلَا يُحِيطُونَ بِهِ عِلْمًا﴾ لا يدركونه ولا يعلمون ما هو صانع بهم (٤).\n\n<span data-type=\"title\" id=toc-2841>١١١ </span>- ﴿وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ﴾\nأي: ذلت وخضعت واستسلمت ومنه قيل: للأسير عان (٥).\nقال أمية بن أبي الصلت:\n_________\n= النوع الثامن: الشفاعة في أهل الكبائر من المؤمنين ممن دخل النار أن يخرجوا منها، وهذِه الشفاعة عامة للملائكة وللأنبياء والمؤمنين. وهذِه الشفاعة هي التي لا تنفع عند الله إلا بشرطين:\nالأول: أن يأذن الله في الشفاعة لقوله تعالى: ﴿مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ﴾ [البقرة: ٢٢٥].\nالثاني: رضا الله عن الشافع والمشفوع لقوله تعالى: ﴿وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى﴾ [الأنبياء: ٢٨] ولقوله تعالى: ﴿فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ (٤٨)﴾ [المدثر].\nانظر: \"شرح العقيدة الطحاوية\" لابن أبي العز ١/ ٢٨٢ - ٢٩٠، \"معجم ألفاظ العقيدة\" لعامر بن عبد الله بن فالح (٢٢٨).\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٦.\n(٢) المراد من قوله الكناية هو: الضمير، وهذا مصطلح للكوفيين.\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ٢١٥، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٦، \"لباب التأويل\" للخازن ٣/ ٢٨١.\n(٤) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٧) مختصرًا.\n(٥) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٩١).","vol":"18","page":63},{"text":"مليك على عرش السماء (١) مهيمن ... لعزته تعنوا الوجوه وتسجد (٢)\nوقال طلق (٣) بن حبيب: هو السجود (٤).\n﴿وَقَدْ خَابَ﴾ خسر (٥) ﴿مَنْ حَمَلَ ظُلْمًا﴾ شركا (٦).\n\n<span data-type=\"title\" id=toc-2842>١١٢ </span>- ﴿وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ﴾\nقرأ ابن كثير: (فلا يخف) على النهي (بغير ألف مجزومة الفاء) (٧) جوابًا لقوله: ﴿وَمَنْ يَعْمَلْ﴾ والباقون: ﴿فَلَا يَخَافُ﴾ على الخبر (٨).\n﴿ظُلْمًا وَلَا هَضْمًا﴾ قال ابن عباس: لا يخاف أن يزاد عليه من سيئاته ولا ينقص من حسناته (٩).\n_________\n(١) في (ب): على العرش عرش الرحمن.\n(٢) \"ديوان أمية بن أبي الصلت\" (٣٩).\n(٣) في الأصل: الحلو.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٦. والإسناد حسن.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٦، \"لباب التأويل\" للخازن ٣/ ٢٨١، بنحوه عن ابن عباس.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" بإسناد صحيح ٢/ ١٩، وأخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٧، عن قتادة بمثله بإسناد حسن، وعن ابن زيد بمثله بإسناد صحيح.\n(٧) زيادة من (ج).\n(٨) انظر: \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٩) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٨، عن ابن عباس بنحوه. =","vol":"18","page":64},{"text":"وقال الحسن (١) وأبو العالية: لا ينقص من ثواب حسناته شيئًا (٢) ولا يحمل عليه ذنب مسيء (٣).\nوقال الضحاك: لا يؤخذ بذنب لم يعمله ولا يبطل حسنة عملها (٤).\nوأصل الهضم النقص والكسر يقال: هضمت لك من حقك أي: حططت، وهضم الطعام، وامرأة هضيم الكشح أي: ضامرة البطن (٥).\n\n<span data-type=\"title\" id=toc-2843>١١٣ </span>- ﴿وَكَذَلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ﴾\nبيّنا فيه (٦) ﴿مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ﴾ القرآن (٧) ﴿ذِكْرًا﴾ عبرة وعظة (٨).\n_________\n= والإسناد ضعيف. والأثر في \"معالم التنزيل\" للبغوي ٥/ ٢٩٦، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨١.\n(١) في (ب): أبو الحسن.\n(٢) ساقطة من (ب).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٨، عن الحسن بنحوه.\nوالإسناد حسن.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٦، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨١، غير منسوب. والأقوال لا تعارض بينها.\n(٥) انظر: \"لسان العرب\" لابن منظور (هضم).\n(٦) انظر: \"جامع البيان\" للطبري ١٦/ ٢١٩، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٧، بنحوه.\n(٧) انظر: \"جامع البيان\" للطبري ١٦/ ٢١٩، \"معالم التنزيل\" للبغوي ٥/ ٢٩٧، \"لباب التأويل\" للخازن ٣/ ٢٨١.\n(٨) انظر: السابق، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨١.","vol":"18","page":65},{"text":"وقال قتادة: حدًا وورعًا (١).\n\n<span data-type=\"title\" id=toc-2844>١١٤ </span>- ﴿فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ﴾\nقرأ يعقوب بفتح النون والياءين، وقرأ الآخرون بضم الياء الأولى والأخرى وسكون الوسطى (٢).\nقال مجاهد وقتادة: يقول لا تقرئه أصحابك ولا تمله عليهم (٣) حتى يتبين لك معانيه (٤) نهى عن تلاوة الآية التي تنزل عليه وإملائه على أصحابه قبل بيان معناها، وهذِه رواية العوفي عن ابن عباس - ﵄ - (٥).\nوقال في سائر الروايات: كان النبي - ﷺ - إذا نزل جبريل -﵇- بالوحي يقرؤه مع جبريل -﵇- ولا يفرغ جبريل (٦) مما يريد من\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٩، بإسناد صحيح، وأخرجه الطبري في \"جامع البيان\" ١٦/ ٢١٩، بمثله بإسناد صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٣٦ (١٣٥٤٢) عن قتادة. والأثر صحيح.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٣) في (ب): يميليه.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٧، \"لباب التأويل\" للخازن ٣/ ٢٨٢، غير منسوب.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٠، عن ابن عباس بمعناه.\nوالإسناد مسلسل بالضعفاء.\n(٦) ساقطة من (ب).","vol":"18","page":66},{"text":"التلاوة حتى يتكلم النبي - ﷺ - بأوله حرصًا منه على ما كان ينزل عليه وشفقة على القرآن مخافة الانفلات والنسيان، فنهاه الله (تعالى وقال ﴿وَلَا تَعْجَلْ بِالْقُرْآنِ﴾ أي: بقراءة القرآن) (١).\n﴿مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ﴾ من قبل أن يفرغ جبريل من تلاوته عليك (٢).\n﴿وَقُلْ رَبِّ زِدْنِي عِلْمًا﴾ بالقرآن أي: فهمًا (٣). وقيل: حفظًا (٤)، ونظيرها قوله: ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾ (٥).\n\n<span data-type=\"title\" id=toc-2845>١١٥ </span>- ﴿وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ﴾\nيقول الله جل ثناؤه وتقدست أسماؤه: وإن يضيع هؤلاء الذين نصرّف لهم في القرآن الوعيد (٦) عهدي ويخالفوا أمري ويتركوا طاعتي فقديمًا فعل ذلك أبوهم آدم -﵇- حيث عهدنا إليه أي: أمرناه وأوصيناه فنسي وترك الأمر والعهد (٧)، نظيره قوله\n_________\n(١) ما بين القوسين زيادة من (ب)، (ج)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٢٩٧، \"لباب التأويل\" للخازن ٣/ ٢٨٢، بنحوه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٧، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨٢، بنحوه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٧، بنحوه.\n(٤) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٧).\nوكلا القولين بمعنى واحد.\n(٥) القيامة: ١٦.\n(٦) ساقطة من (ب).\n(٧) انظر: \"جامع البيان\" للطبري ١٦/ ٢٢٠، بنحوه.","vol":"18","page":67},{"text":"تعالى: ﴿نَسُوا اللَّهَ فَنَسِيَهُمْ﴾ (١) أي: تركوا أمر الله فتركهم الله في النار، هذا قول أكثر المفسرين (٢).\nوقال ابن زيد: نسي ما عهد الله تعالى إليه (٣) في ذلك ولو كان له عزم ما أطاع عدوه إبليس الذي حسده وأبى أن يسجد له وعصى الله الذي كرمه وشرفه (٤).\nوعلى هذا القول يحتمل أن يكون آدم في ذلك الوقت بالنسيان مأخوذًا وإن كان هو اليوم عنا مرفوعًا (٥).\n﴿وَلَمْ نَجِدْ لَهُ عَزْمًا﴾ قال ابن عباس: حفظًا لما أمر به (٦).\nوقال قتادة ومقاتل: صبرًا (٧).\nوقال ابن زيد: محافظة على أمر الله وتمسكًا به (٨).\nوقال الضحاك: صريمة أمره (٩)، وقال عطية: رأيًا.\n_________\n(١) التوبة: ٦٧.\n(٢) انظر: \"مفاتيح الغيب\" للرازي ١٦/ ١٢٦، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٥١، بنحوه، \"تفسير القرآن العظيم\" لابن كثير ٧/ ٢٢٩، بنحوه.\n(٣) ساقطة من (ب).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٠، بنحوه. والإسناد صحيح.\nوالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٥١، مختصرًا.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٥١.\n(٦) انظر: \"لباب التأويل\" للخازن ٣/ ٢٨٢، غير منسوب، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٥١.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢١، بمثله. والإسناد حسن.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢١، بنحوه. والإسناد صحيح.\n(٩) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٥٢.","vol":"18","page":68},{"text":"وقيل: حزمًا (١).\nوقال ابن كيسان: إصرارًا وإضمارًا على العود إلى الذنب ثانيًا (٢).\nوأصل العزم: النية واعتقاد القلب على الشيء (٣).\nوقال أبو أمامة: لو أن أحلام بني آدم جمعت منذ يوم (٤) خلق الله - ﷾ - آدم إلى يوم (٥) القيامة (٦) ووضعت في كفة ميزان (٧) ووضع حلم آدم في الكفة الأخرى لرجح حلمه بأحلامهم وقد (٨) قال الله تعالى: ﴿وَلَمْ نَجِدْ لَهُ عَزْمًا﴾ (٩).\n\n<span data-type=\"title\" id=toc-2846>١١٦ </span>- ﴿وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَى﴾\n(أن يسجد له) (١٠).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ١٩٣.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٥٢، بنحوه. والأقوال لا تعارض بينها.\n(٣) انظر: \"لسان العرب\" لابن منظور (عزم).\n(٤) ساقطة من (ج).\n(٥) في (ب): تقوم.\n(٦) في (ب): الساعة.\n(٧) في (ج): الميزان.\n(٨) ساقطة من (ج).\n(٩) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢١، بنحوه، والإسناد ضعيف.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٩٨.\n(١٠) ساقطة من (ب)، وهو في \"جامع البيان\" للطبري ١٦/ ٢٢٢، \"معالم التنزيل\" للبغوي ٥/ ٢٩٨، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٥٢.","vol":"18","page":69},{"text":"<span data-type=\"title\" id=toc-2847>١١٧ </span>- ﴿فَقُلْنَا يَاآدَمُ إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ﴾\nحواء (١) ﴿فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى﴾ فتتعب ويكون عيشك من كد يمينك وبعرق جبينك (٢).\nقال سعيد بن جبير: أهبط إلى آدم -﵇- ثور أحمر فكان يحرث عليه ويمسح العرق عن جبينه فهو شقاؤه الذي قال الله تعالى، وكان حقه أن يقول: فتشقيا ولكن غلب المذكر رجوعًا به إلى آدم -﵇-؛ لأن تعبه أكثر (٣).\nوقيل: لأجل رؤوس الآي (٤).\n\n<span data-type=\"title\" id=toc-2848>١١٨ </span>- ﴿إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى﴾\n(أي: في الجنة) (٥). ﴿إِوَلَا تَعْرَى﴾.\n\n<span data-type=\"title\" id=toc-2849>١١٩ </span>- ﴿وَأَنَّكَ﴾\nقرأ نافع بكسر الألف على الاستئناف.\nومثله روى أبو بكر عن عاصم، وقرأ الباقون بالفتح نسقًا (٦) على\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٢، بنحوه. والإسناد ضعيف.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٩٨، بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٥٣.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٩.\n(٥) زيادة من (ب)، (ج)، وهو في \"تفسير أبي القاسم الحبيبي\" (ص ١٨٧).\n(٦) النسق: هو عطف اللفظ على نسق الأول وطريقته، وهو التابع المتوسط بينه وبين =","vol":"18","page":70},{"text":"قوله: ﴿إِنَّ لَكَ أَلَّا تَجُوعَ﴾ (١).\nو﴿لَا تَظْمَأُ﴾ لا تعطش (٢) ﴿فِيهَا وَلَا تَضْحَى﴾ تبرز للشمس فيؤذيك حرها (٣).\nقال عمر (٤) بن أبي ربيعة:\nرأت رجلًا أمّا إذا الشمس عارضت ... فيضحى وأمّا بالعشي فيخصر (٥)\n[١٨٦٢] أخبرنا أبو بكر بن عبدوس المزكي (٦)، قال: أخبرنا أبو\n_________\n= متبوعه أحد حروف العطف وهي: الواو وثم والفاء وحتى وأم وأو.\nانظر: \"معجم المصطلحات النحوية والصرفية\" لمحمد سمير نجيب اللبدي (٢٢٤).\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥١)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٠، عن عكرمة بمثله.\nوالإسناد ضعيف.\nوالأثر ذكره الطبري في \"جامع البيان\" ١٦/ ٢٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٣٨ (١٣٥٥٨) عن ابن عباس، والبغوي في \"معالم التنزيل\" ٥/ ٢٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٥٤.\n(٣) انظر: \"جامع البيان\" ١٦/ ٢٢٣، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٩، \"الجامع لأحكام القرآن\" ١١/ ٢٥٤، بنحوه.\n(٤) في (ب): عمرو.\n(٥) \"ديون عمر بن أبي ربيعة\" (١٢١)، والمقصود من البيت: أي: أن يصيبه حر الشمس بالنهار ويصيبه البرد بالليل فما يتأثر بذلك.\nانظر: \"لسان العرب\" لابن منظور (خصر)، (ضحى).\n(٦) محمد بن أحمد النحوي، لم يذكر بجرح أو تعديل.","vol":"18","page":71},{"text":"الحسن المحفوظي (١)، قال: حدثنا عبد الله بن هاشم (٢)، قال: أخبرنا عبد الرحمن بن مهدي (٣)، عن سفيان (٤)، عن خصيف (٥)، عن عكرمة (٦) ﴿وَلَا تَضْحَى﴾ قال: لا تصيبك الشمس (٧).\n\n<span data-type=\"title\" id=toc-2850>١٢٠ </span>- ﴿فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَاآدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَى﴾\nيعني: على شجرة إن أكلت منها بقيت فيها (٨) (خالدًا مخلدًا) (٩).\n_________\n(١) علي بن أحمد بن محفوظ بن معقل، لم يذكر بجرح أو تعديل، في (ب): المحفوظ.\n(٢) أبو عبد الرحمن الطوسي، ثقة.\n(٣) في (ب): عبد الرحمن ومهدي.\nوابن مهدي ثقة، ثبت، حافظ.\n(٤) الثوري، ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(٥) أبو عون الجزري، صدوق، سيئ الحفظ، خلط بأخره، ورمي بالإرجاء.\n(٦) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير، لم يثبت تكذيبه عن ابن عمر ولا ثبت عنه بدعة.\n(٧) [١٨٦٢] الحكم على الإسناد:\nضعيف، لسوء حفظ خصيف الجزري، وفيه ابن عبدوس والمحفوظي، لم أجد فيهما جرحًا أو تعديلًا.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٠، بنحوه، والأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٢٩٩، بمعناه.\n(٨) ساقطة من (ب)، (ج).\n(٩) ساقط من (ج)، وهو في \"جامع البيان\" للطبري ١٦/ ٢٢٣، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٩، \"لباب التأويل\" للخازن ٣/ ٢٨٣، بمعناه.","vol":"18","page":72},{"text":"﴿وَمُلْكٍ لَا يَبْلَى﴾ لا (١) يبيد ولا يفنى (٢).\n\n<span data-type=\"title\" id=toc-2851>١٢١ </span>- ﴿فَأَكَلَا﴾\nيعني: آدم وحواء (٣) ﴿مِنْهَا﴾ أي: من شجرة المحنة (٤).\n﴿فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ وَعَصَى آدَمُ رَبَّهُ فَغَوَى﴾ أي: تعدى إلى ما لم يكن له فعله (٥). وقال أكثر المفسرين ﴿فَغَوَى﴾ أي: أخطأ وضل ولم ينل مراده مما أكل (٦).\n\n<span data-type=\"title\" id=toc-2852>١٢٢ </span>- ﴿ثُمَّ اجْتَبَاهُ﴾\nاختاره واصطفاه (٧).\n_________\n(١) ساقطة من (ب).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٩، \"لباب التأويل\" للخازن ٣/ ٢٨٣.\n(٣) \"جامع البيان\" للطبري ١٦/ ٢٢٤، \"معالم التنزيل\" للبغوي ٥/ ٢٩٩، \"لباب التأويل\" للخازن ٣/ ٢٨٣.\n(٤) ساقطة من (ب)، وفي (ج): الحنطة، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٦٠.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ٢٢٤، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٢٩٩، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٨٣، بمعناه.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٢٩٩، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٨٥، بمعناه. وقال القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٥٧: أي ففسد عليه عيشه، حكاه النقاش واختاره القشيري، وسمعت شيخنا الأستاذ المقرئ أبا جعفر القرطبي يقول: ﴿فغوى﴾ ففسد عيشه بنزوله إلى الدنيا، والغي الفساد، وهو تأويل حسن، وهو أولى من تأويل من يقول: ﴿فغوى﴾ معناه ضل، من الغي الذي هو ضد الرشد.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٠، \"لباب التأويل\" للخازن ٣/ ٢٨٣.","vol":"18","page":73},{"text":"﴿فَتَابَ عَلَيْهِ وَهَدَى﴾ وهداه إلى التوبة ووفقه لها (١).\n\n<span data-type=\"title\" id=toc-2853>١٢٣ </span>- ﴿قَالَ اهْبِطَا مِنْهَا جَمِيعًا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَى (١٢٣)﴾\nيعني: الكتاب والرسول (٢). ﴿فَلَا يَضِلُّ وَلَا يَشْقَى﴾.\n[١٨٦٣] أخبرنا أبو عمرو أحمد بن حمدون (٣) بقراءتي عليه، قال: أخبرنا محمد بن إسحاق (٤)، قال: سعيد بن عيسى (٥)، قال: حدثنا فارس بن عمرو (٦)، وقال: صالح بن محمد (٧) قال: يحيى ابن الضريس (٨)، عن سفيان (٩)، عن رجل،\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٢٢٤، بمعناه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٠، \"لباب التأويل\" للخازن ٣/ ٢٨٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٥٨، بنحوه.\n(٣) أحمد بن أبي الفراتي، لم يذكر بجرح أو تعديل.\n(٤) محمد بن إسحاق بن سهل، لم أجده.\n(٥) لم أجده.\n(٦) أبو سهل نخجيري لا يعتمد عليه.\n(٧) الترمذي، متهم ساقط.\n(٨) يحيى بن الضريس بن يسار، أبو زكريا البجلي، مولاهم، الرازي القاضي الإمام الحافظ، روى عن ابن جريج والثوري وعنه يحيى بن معين وابن راهويه، ذكره ابن حبان في \"الثقات\" وقال: ربما أخطأ. وقال الحافظ: صدوق، مات سنة (٢٠٣ هـ). انظر: \"الثقات\" لابن حبان ٩/ ٢٥٢ \"تهذيب الكمال\" للمزي ٣١/ ٣٨٣، \"التقريب\" لابن حجر (٧٥٧١).\n(٩) سفيان بن سعيد الثوري، ثقة، حافظ، إمام، حجة، كان ربما دلس.","vol":"18","page":74},{"text":"عن الشعبي (١)، عن ابن عباس في قوله -﷿-: ﴿فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَى﴾ قال: أجار الله تعالى تابع القرآن من أن يضل في الدنيا ويشقى في الآخرة (٢).\n[١٨٦٤] وأخبرنا (٣) محمد بن القاسم (٤)، قال: نا محمد بن يزيد (٥)، قال: نا الحسن بن سفيان (٦)، قال: نا (أبو بكر) (٧) ابن أبي شيبة (٨).\n(ح وحدثنا ابن المقرئ (٩)، قال: حدثنا محمد بن أحمد بن بشار (١٠)، قال: الحسن بن سفيان (١١)، قال: حدثنا ابن أبي\n_________\n(١) عامر بن شراحيل الشعبي، ثقة، مشهور، فقيه، فاضل.\n(٢) [١٨٦٣] الحكم على الإسناد:\nضعيف؛ فيه من لم أجده، وفي فارس وصالح بن محمد، وجهالة الراوي عن شعبة.\nالتخريج:\nانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٣٨ (١٣٥٦١)، \"معالم التنزيل\" للبغوي ٥/ ٣٠٠.\n(٣) في (ب): أخبرني.\n(٤) أبو الحسن النيسابوري، لم يذكر بجرح أو تعديل.\n(٥) أبو عبد الله النيسابوري، لم يذكر بجرح أو تعديل.\n(٦) أبو العباس الشيباني إمام، حافظ، ثبت.\n(٧) زيادة من (ب).\n(٨) ثقة، حافظ، صاحب تصانيف.\n(٩) محمد بن إبراهيم بن علي بن عاصم، الحافظ الصدوق.\n(١٠) لم أجده.\n(١١) إمام، حافظ، ثبت.","vol":"18","page":75},{"text":"شيبه (١» (٢) قال: نا أبو خالد الأحمر (٣)، عن عمرو بن قيس (٤)، عن عكرمة (٥)، عن ابن عباس قال: ضمن الله لمن قرأ القرآن لا يضل في الدنيا ولا يشقى في الآخرة ثم قرأ: ﴿فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَى﴾ (٦).\n[١٨٦٦] وبإسناده (٧) عن أبي بكر بن أبي شيبة (٨)، قال: نا ابن فضيل (٩)، عن عطاء بن السائب (١٠)، عن سعيد بن جبير (١١)، عن\n_________\n(١) ثقة، حافظ، صاحب تصانيف.\n(٢) زيادة من (ج).\n(٣) سليمان بن حيان الأزدي، صدوق، يخطئ.\n(٤) في الأصل: عمر، وهو أبو عبد الله الكوفي، ثقة، متقن.\n(٥) أبو عبد الله المدني مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٦) [١٨٦٤ - ١٨٦٥] الحكم على الإسناد:\nفيه محمد بن القاسم وشيخه لم يذكرا بجرح أو تعديل لكن محمد بن يزيد قد توبع من محمد بن أحمد بن بشار إلا أني لم أجده كذلك.\nالتخريج:\nالأثر رواه ابن أبي شيبة في \"المصنف\" ٧/ ١٣٦، بإسناد حسن، والطبري في \"جامع البيان\" ١٦/ ٢٢٥ بنحوه بإسناد ضعيف.\n(٧) المراد بإسناد الحسن بن سفيان.\n(٨) زيادة من (ب)، (ج).\nوهو ثقة، حافظ، صاحب تصانيف.\n(٩) محمد بن فضيل بن غزوان، صدوق، عارف، رمي بالتشيع.\n(١٠) زيادة من (ب)، (ج).\nالكوفي، صدوق، اختلط.\n(١١) ثقة، ثبت، فقيه.","vol":"18","page":76},{"text":"ابن عباس قال: من قرأ القرآن واتبع ما فيه هداه الله من الضلالة ووقاه الله (١) يوم القيامة سوء الحساب وذلك أن الله تعالى يقول: ﴿فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَى﴾ (٢).\n\n<span data-type=\"title\" id=toc-2854>١٢٤ </span>- ﴿وَمَنْ أَعْرَضَ عَنْ ذِكْرِي﴾\nيعني: القرآن فلم يؤمن به ولم يتبعه (٣).\n﴿فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا﴾ أي: ضيقا، يقال: منزل ضنك وعيش ضنك يستوي فيه الذكر والأنثى والواحد والاثنان والجمع (٤).\nقال عنترة:\n.. وإن نزلوا بضنك فانزل (٥)\n_________\n(١) سقط من (ب)، (ج): لفظ الجلالة.\n(٢) [١٨٦٦] الحكم على الإسناد:\nفيه عطاء صدوق، اختلط.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٠، ورواه الطبري في \"جامع البيان\" ١٦/ ٢٢٥، بمعناه، من طرق عن عطاء، به.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٠٠، \"لباب التأويل\" للخازن ٣/ ٢٨٥.\nوالأثر حسن.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ٣٠٠، \"لباب التأويل\" للخازن ٣/ ٢٨٥.\n(٤) في الأصل: الجميع، وهو في \"جامع البيان\" للطبري ١٦/ ٢٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٥٨.\n(٥) \"ديوان عنترة\" (ص ١١١).\nورواية الديوان:\nإن المنية لو تمثل مثلت ... مثلي إذا نزلوا بضنك المنزل","vol":"18","page":77},{"text":"واختلف المفسرون في المعيشة الضنك:\n[*] فأخبرني أبو عثمان سعيد بن محمد البحتري (١)، قال: نا أبو بكر محمد بن أحمد المفيد (٢)، قال: نا أبو خليفة الفضل بن الحباب (٣)، قال: نا أبو (٤) الوليد الطيالسي (٥)، قال: نا حماد بن سلمة (٦)، عن محمد بن عمرو (٧)، عن أبي سلمة (٨)، عن أبي هريرة، عن النبي - ﷺ - قال: في قوله: ﴿وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا﴾ قال: \"عذاب القبر\" (٩).\nوقال ابن عباس - ﵄ -: الشقاء (١٠).\n_________\n(١) في (ب)، (ج): سعيد بن محمد بن محمد. وهو شيخ كبير ثقة صالح.\n(٢) أبو بكر الجرجاني، حافظ لكنه ضعيف.\n(٣) اسم الحباب عمرو بن محمد بن شعيب، كان ثقة، صادقًا، مأمونًا.\n(٤) زيادة من (ج).\n(٥) أبو الوليد الطيالسي، ثقة، ثبت.\n(٦) أبو سلمة البصري، ثقة، عابد، أثبت الناس في ثابت وتغير حفظه بآخره.\n(٧) أبو عبد الله وقيل أبو الحسن الليثي المدني، صدوق، له أوهام.\n(٨) أبو سلمة بن عبد الرحمن بن عوف الزهري المدني، ثقة مكثر.\n(٩) [١٨٦٧] الحكم على الإسناد:\nإسناد صحيح.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٨، بنحوه مطولًا.\nوذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٣٩ (١٣٥٦٣)، والبغوي في \"معالم التنزيل\" ٥/ ٣٠١، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٥٩.\n(١٠) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٦. والإسناد ضعيف. =","vol":"18","page":78},{"text":"وقال مجاهد: الضيق (١).\nوقال الحسن وابن زيد: الزقوم والغسلين والضريع (٢).\nوقال قتادة: يعني: في النار (٣). وقال عكرمة: الحرام (٤).\nوقال قيس بن أبي حازم: الرزق في المعصية (٥).\nوقال الضحاك: الكسب الخبيث (٦).\nوقال عطية عن ابن عباس: يقول: كل مال أعطيته عبدًا (٧) من عبادي قل أو كثُر لا يتقيني فيه فلا خير فيه وهو الضنك في كل (٨)\n_________\n= والأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٣٩ (١٣٥٦٦)، والبغوي في \"معالم التنزيل\" ٥/ ٣٠١.\n(١) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٦، بنحوه.\nوالإسناد ضعيف.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٦، عن الحسن بمعناه، وابن زيد بنحوه بإسناد صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٤٠ (١٣٥٧٤)، بنحوه عن ابن زيد، والبغوي في \"معالم التنزيل\" ٥/ ٣٠١، عن الحسن.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٦.\nوالإسناد حسن.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٦، بنحوه مطولًا. والإسناد ضعيف.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٤٥ (١٣٥٧١)، بمعناه مطولًا، والبغوي في \"معالم التنزيل\" ٥/ ٣٠١.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٦، بنحوه. والإسناد ضعيف.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٧. والإسناد حسن.\n(٧) في (ب)، (ج): أحدا.\n(٨) زيادة من (ج).","vol":"18","page":79},{"text":"المعيشة، وإن قومًا ضلالًا أعرضوا عن الحق وكانوا أولي سعة في (١) الدنيا مكثرين وكانت معيشتهم ضنكا وذلك أنهم كانوا يرون أن الله تعالى ليس بمخلف لهم معايشهم من سوء ظنهم بالله والتكذيب به فإذا كان العبد يكذب بالله تعالى ويسيء الظن به اشتدت عليه معيشته، فذلك الضنك (٢).\nوقال أبو سعيد الخدري: يضيق عليه قبره حتى تختلف (٣) أضلاعه، وشملط عليه في قبره تسعة وتسعون تنينًا (٤) لكل تنين سبعة أرؤس تنهشه وتخدش لحمه حتى (يبعث، ولو) (٥) أن تنينًا منها ينفخ في الأرض لم تنبت زرعًا (٦).\nوقال مقاتل: معيشته سوء، لأنها في معاصي الله (٧).\nوقال سعيد بن جبير: يسلبه القناعة حتى لا يشبع (٨).\n_________\n(١) في (ب): وكانوا السعة من الدنيا، وفي (ج): من الدنيا.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٧، بنحوه.\nوالإسناد مسلسل بالضعفاء.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٤٠ (١٣٥٦٨)، والبغوي في \"معالم التنزيل\" ٥/ ٣٠١، بنحوه.\n(٣) في (ج): تختلط.\n(٤) التنين هو: ضرب من الحيات من أعظمها كأكبر ما يكون منها.\nانظر: \"لسان العرب\" لابن منظور (تنن).\n(٥) ساقط من (ج).\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢١، مختصرًا. والإسناد صحيح.\n(٧) لم أجده عند غير المصنف.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠١، \"لباب التأويل\" للخازن ٣/ ٢٨٦.","vol":"18","page":80},{"text":"﴿وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى﴾ قال ابن عباس ﵄: أعمى البصر (١).\nوقال مجاهد: أعمى عن الحجة (٢).\n\n<span data-type=\"title\" id=toc-2855>١٢٥ </span>- ﴿قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيرًا (١٢٥)﴾\nبعينيَّ (٣).\nوقال مجاهد: عالمًا بحجتي (٤).\n\n<span data-type=\"title\" id=toc-2856>١٢٦ </span>- ﴿قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا﴾\nيقول: كما أتتك آياتي (٥) ﴿فَنَسِيتَهَا﴾ فتركتها (٦) وأعرضت عنها (٧).\n﴿وَكَذَلِكَ الْيَوْمَ تُنْسَى﴾ تترك في النار (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠١.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢١، بإسناد صحيح، وأخرجه مجاهد في \"تفسيره\"، ١/ ٤٠٥، بنحوه بإسناد ضعيف.\nوأخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٩، بنحوه بإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٤٠ (١٣٥٧٥)، والبغوي في \"معالم التنزيل\" ٥/ ٣٠١.\n(٣) \"معالم التنزيل\" للبغوي ٥/ ٣٠١، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٨٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٦/ ٢٢٩، بمثله. والإسناد ضعيف.\n(٥) في (ب): آياتنا.\n(٦) زيادة من (ب)، (ج).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠١.\n(٨) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢١، عن مجاهد بمثله بإسناد صحيح، وأخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٠، به بمثله بإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٤٠ (١٣٥٧٥).","vol":"18","page":81},{"text":"﴿وَكَذَلِكَ﴾ (وكما جزينا من أعرض عن القرآن) (١).\n\n<span data-type=\"title\" id=toc-2857>١٢٧ </span>- ﴿نَجْزِي مَنْ أَسْرَفَ﴾\nأشرك (٢) ﴿وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ﴾ مما يعذبهم (٣) به في الدنيا والقبر (٤) ﴿وَأَبْقَى﴾ وأدوم وأثبت (٥).\n\n<span data-type=\"title\" id=toc-2858>١٢٨ </span>- ﴿أَفَلَمْ يَهْدِ لَهُمْ﴾\nيبين لهم (٦) ﴿كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ﴾ ديارهم ومنازلهم إذا سافروا واتجروا (٧).\n﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِأُولِي النُّهَى﴾\n\n<span data-type=\"title\" id=toc-2859>١٢٩ </span>- ﴿وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ﴾\n_________\n(١) ساقط من (ب)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٠١، \"لباب التأويل\" للخازن ٣/ ٢٨٦.\n(٢) \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٤١ (١٣٥٧٨) عن سفيان، \"معالم التنزيل\" للبغوي ٥/ ٣٠١، \"لباب التأويل\" للخازن ٣/ ٢٨٦.\n(٣) في (ج): يعذبكم.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٢.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٠، \"لباب التأويل\" للخازن ٣/ ٢٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٥٩.\n(٦) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٤١ (١٣٥٨٠) عن ابن عباس وقتادة بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٠٢، \"لباب التأويل\" للخازن ٣/ ٢٨٦، بنحوه.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٢، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨٦، بنحوه \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٠، بمعناه.","vol":"18","page":82},{"text":"إنظم الآية: ﴿وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ﴾) (١) في تأخير العذاب عنهم (٢)\n﴿وَأَجَلٌ مُسَمًّى﴾ وهو القيامة (٣) ﴿لَكَانَ لِزَامًا﴾ لكان العذاب (٤) لازمًا لهم في الدنيا كما لزم القرون الماضية الكافرة (٥).\n\n<span data-type=\"title\" id=toc-2860>١٣٠ </span>- ﴿فَاصْبِرْ عَلَى مَا يَقُولُونَ﴾\nنسختها آية القتال (٦).\n_________\n(١) زيادة من (ب)، (ج).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٢، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٨٦، بمعناه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٢، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٠.\n(٤) في (ج) زيادة: لزاما.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٢، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨٦.\n(٦) آية القتال هي قوله تعالى: ﴿فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ﴾ [التوبة: ٥]. القول بنسخ آيات السيف والقتال لآيات الصبر على الإطلاق قول فيه تجاوز كبير، وليس هناك ما يدعو للقول به، فليس هناك ثمة تعارض بين تلك الآيات لا يمكن القول فيه إلا بالنسخ، فما المانع من الصبر على أذى الكفار، وهل الصبر على أذاهم يبطل ويمنع من قتالهم، بل يجب الصبر على أذاهم قبل قتالهم وحين قتالهم وبعده، فالقول بالجمع بين الصبر على أذى الكفار وقتالهم أولى من القول بنسخ آيات السيف والقتال لآيات الصبر على أذاهم والله أعلم.\nانظر: \"الإيضاح لناسخ القرآن ومنسوخه\" لمكي (٣٠٨، ٤١٧)، \"زاد المسير\" لابن الجوزي ٥/ ٣٣٣.","vol":"18","page":83},{"text":"﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ فصل بأمر ربك (١)، وقيل: بثناء ربك (٢).\n﴿قَبْلَ طُلُوعِ الشَّمْسِ﴾ يعني: صلاة الصبح (٣) ﴿وَقَبْلَ غُرُوبِهَا﴾ يعني: صلاة العصر (٤).\n﴿وَمِنْ آنَاءِ اللَّيْلِ﴾ صلاة العشاء الآخر (٥) ﴿فَسَبِّحْ وَأَطْرَافَ النَّهَارِ﴾ صلاة الظهر والمغرب (٦).\n(وإنما قال: ﴿وَأَطْرَافَ﴾ لهاتين الصلاتين؛ لأن صلاة الظهر في آخر الطرف الأول من النهار وفي أول الطرف الآخر من النهار) (٧) فهي في طرفين منه والطرف الثالث غروب الشمس وعند ذلك يصلي\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٢، بنحوه.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٣، \"معالم التنزيل\" للبغوي ٥/ ٣٠٢، بنحوه.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢١، عن قتادة بنحوه بإسناد صحيح، وأخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٤، به بنحوه بإسناد صحيح.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٠٢.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢١، وأخرجه الطبري في \"جامع البيان\" ١٦/ ٢٣٤، عن قتادة بنحوه.\nوإسناد الأثر صحيح.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٠٢.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٣، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٠٢.\n(٦) في \"جامع البيان\" للطبري ١٦/ ٢٣٣، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦١.\n(٧) ما بين القوسين ساقط (ب).","vol":"18","page":84},{"text":"المغرب فلذلك قال: ﴿أَطْرَافَ النَّهَارِ﴾ (١).\nونصب أطراف عطفًا على قوله: ﴿قَبْلَ طُلُوعِ الشَّمْسِ﴾ (٢).\n﴿لَعَلَّكَ تَرْضَى﴾ بالشفاعة والثواب (٣). قراءة العامة بفتح التاء (٤)\nودليلها (٥) قوله: ﴿وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (٥)﴾ (٦) وقرأ الكسائي وعاصم برواية أبي بكر بضم التاء (٧).\n\n<span data-type=\"title\" id=toc-2861>١٣١ </span>- ﴿وَلَا تَمُدَّنَّ عَيْنَيْكَ﴾ الآية\nقال أبو رافع: أرسلني رسول الله - ﷺ - إلى يهودي يستسلفه فأبى أن يعطيه إلا برهن، فحزن رسول الله - ﷺ - فأنزل الله -﷿-: ﴿وَلَا تَمُدَّنَّ عَيْنَيْكَ﴾ (٨) ولا تنظر (٩) ﴿إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ﴾ أي: أعطيناهم\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٢، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦١، بنحوه.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ١٩٥.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٣، مختصرًا، \"لباب التأويل\" للخازن ٣/ ٢٨٦، مختصرًا.\n(٤) انظر: \"التيسير\" للداني (ص ١٢٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٥) في (ج): دليله.\n(٦) الضحى: ٥.\n(٧) انظر: \"التيسير\" للداني (ص ١٢٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٨) تخريج الحديث تقدم.\n(٩) في (ج): أي، \"معالم التنزيل\" ٥/ ٣٠٣.","vol":"18","page":85},{"text":"أصنافًا من نعيم الدنيا (١).\n﴿زَهْرَةَ الْحَيَاةِ الدُّنْيَا﴾ أي: زينتها وبهجتها (٢) قرأ العامة بجزم الهاء (٣).\nوقرأ يعقوب بفتحها وهما لغتان: مثل: جهْرة وجهَرة وإنما نصبها على القطع (٤) والخروج من الهاء في قوله: ﴿مَتَّعْنَا بِهِ﴾ (٥).\n﴿وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى﴾\n\n<span data-type=\"title\" id=toc-2862>١٣٢ </span>- ﴿وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا نَسْأَلُكَ رِزْقًا﴾\nوإنما نكلفك (٦) عملا (٧).\n﴿نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ﴾ الجميلة المحمودة (٨) ﴿لِلتَّقْوَى﴾ أي: لأهل التقوى (٩).\n_________\n(١) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٨) بنحوه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٣، \"لباب التأويل\" للخازن ٣/ ٢٨٧.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهانى (ص ٢٥١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٤) القطع: هو الحال، كما يعبر عنه بذلك القراء.\nانظر: \"معاني القرآن\" للفراء (٤٥)، مطابع الأهرام التجارية.\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(٦) في (ب): نكلف.\n(٧) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٦، \"معالم التنزيل\" للبغوي ٥/ ٣٠٤، \"لباب التأوبل\" للخازن ٣/ ٢٨٧.\n(٨) في الأصل: المحمدة، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٠٤.\n(٩) انظر الحاشية (٧).","vol":"18","page":86},{"text":"قال هشام بن عروة: كان عروة إذا رأى ما عند السلاطين دخل داره وقال: ﴿وَلَا تَمُدَّنَّ عَيْنَيْكَ﴾ إلى قوله: ﴿لِلتَّقْوَى﴾ (ثم ينادي الصلاة الصلاة يرحمكم الله) (١).\nوقال مالك بن دينار: كان بكر بن عبد الله المزني إذا أصاب أهله خصاصة يقول: قوموا فصلوا. ثم يقول: بهذا أمر الله تعالى رسوله ويتلو هذِه الآية (٢).\n\n<span data-type=\"title\" id=toc-2863>١٣٣ </span>- ﴿وَقَالُوا﴾\nيعني: هؤلاء المشركين (٣) ﴿لَوْلَا يَأْتِينَا﴾ محمد (٤).\n﴿بِآيَةٍ مِنْ رَبِّهِ﴾ كما أتى بها الأنبياء من قبله (٥).\nقال الله: ﴿أَوَلَمْ تَأْتِهِمْ﴾ بالتاء قراءة أهل المدينة والبصرة وبعض من أهل (٦) الكوفة لتأنيث البينة، وقرأ الباقون بالياء؛ لتقديم الفعل، ولأن البينة هي البيان فردوه (٧) إلى ﴿بَيِّنَةُ﴾ (٨).\n_________\n(١) ساقط من (ج)، وهو في \"جامع البيان\" للطبري ١٦/ ٢٣٧، \"الدر المنثور\" للسيوطي ٤/ ٥٦٠، وعزاه لابن المنذر وابن أبي حاتم.\n(٢) \"تفسير أبي القاسم الحبيبي\" (ص ١٨٨).\n(٣) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٧، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٠٤، \"لباب التأويل\" للخازن ٣/ ٢٨٧.\n(٤) نظر: \"جامع البيان\" للطبري ١٦/ ٢٣٧.\n(٥) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٧، بمعناه.\n(٦) في (ب)، (ج): قراء.\n(٧) في الأصل: وردوا، و(ب): فرده.\n(٨) في (ب): منه، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني =","vol":"18","page":87},{"text":"﴿مَا فِي الصُّحُفِ الْأُولَى﴾ الكتب الأولى (١) أي: بيان ما فيها وهو القرآن أقوى دلالة وأوضح آية (٢).\nوقال بعض أهل المعاني: يعني: أولم تأتهم بينة (٣) ما في الكتب الأولى (٤) التوراة والإنجيل وغيرهما من أنباء الأمم التي أهلكناهم لما سألوا الآيات فأتتهم (٥) فكفروا بها كيف عجلنا لهم العذاب والهلاك (٦) بكفرهم بها (٧) فما يؤمنهم إن أتتهم (٨) الآية أن يكون حالهم حال أولئك (٩).\n\n<span data-type=\"title\" id=toc-2864>١٣٤ </span>- ﴿وَلَوْ أَنَّا أَهْلَكْنَاهُمْ بِعَذَابٍ مِنْ قَبْلِهِ﴾\nأي: من قبل نزول القرآن ومجيء محمد - ﷺ - (١٠).\n_________\n= (ص ٢٥١)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٢.\n(١) ساقطة من (ج).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٤، \"لباب التأويل\" للخازن ٣/ ٢٨٧.\n(٣) في (ب)، (ج): بيان.\n(٤) زاد بعدها في (ب): من.\n(٥) في الأصل و(ب): فأتاهم.\n(٦) في (ب) تقديم وتأخير: الهلاك على العذاب.\n(٧) الزيادة من (ب)، (ج).\n(٨) في الأصل و(ج): تأتهم.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٤، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨٧، بنحوه.\n(١٠) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٨، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٠٤، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٨٨، بمعناه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٤، بمعناه.","vol":"18","page":88},{"text":"﴿لَقَالُوا رَبَّنَا لَوْلَا﴾ هلا (١) ﴿أَرْسَلْتَ إِلَيْنَا رَسُولًا﴾ يدعونا (٢).\n﴿فَنَتَّبِعَ آيَاتِكَ مِنْ قَبْلِ أَنْ نَذِلَّ وَنَخْزَى﴾ بالعذاب (٣).\n\n<span data-type=\"title\" id=toc-2865>١٣٥ </span>- ﴿قُلْ﴾\nيا محمد لهم (٤).\n﴿كُلٌّ مُتَرَبِّصٌ﴾ منتظر دوائر الزمان وما يكون من الحدثان ولمن يكون الفتح والنصر (٥).\n﴿فَتَرَبَّصُوا فَسَتَعْلَمُونَ﴾ إذا جاء أمر الله وقامت القيامة (٦).\n﴿مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ﴾ المستقيم (٧).\n﴿وَمَنِ اهْتَدَى﴾ من الضلالة أنحن أم أنتم (٨).\n* * *\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٨، \"معالم التنزيل\" للبغوي ٥/ ٣٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٤، بمعناه.\n(٢) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٨، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٠٥، \"لباب التأويل\" للخازن ٣/ ٢٨٨، بمعناه.\n(٣) زيادة من (ب)، (ج)، وهو في \"تفسير أبي القاسم الحبيبي\" (ص ١٨٨).\n(٤) انظر: \"جامع البيان\" للطبري ١٦/ ٢٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٥.\n(٥) انظر: السابق، \"معالم التنزيل\" للبغوي ٥/ ٣٠٥، \"لباب التأويل\" للخازن ٣/ ٢٨٨، بمعناه.\n(٦) السابق.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٥، \"لباب التأويل\" للخازن ٣/ ٢٨٨، بمعناه.\n(٨) السابق.","vol":"18","page":89},{"text":"<span data-type=\"title\" id=toc-2866>٢١ - سُورَة الأَنْبيَاء</span>","vol":"18","page":91},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\nسورة الأنبياء\n﵈ مكية (١)، وهي أربعة آلاف وثمانمائة وتسعون حرفًا (٢)، وألف ومائة وثمان وستون كلمة (٣) ومائة واثنتي عشرة آية (٤).\n(أخبرنا الأستاذ الإمام أبو إسحاق الثعلبي ﵀ قراءة عليه بنيسابور) (٥)، قال: نا أبو الحسين علي (٦) بن محمد بن الحسين الجرجاني المقرئ (٧)، قال: نا أبو علي بن حبش الدينوري المقرئ (٨)، قال: نا أبو العباس محمد بن موسى الدقاق (٩)، قال: نا عبد الله بن روح المدائني (١٠).\n_________\n(١) سورة الأنبياء، مكية. قال القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٦٦، مكية في قول الجميع.\n(٢) في (ج) تأخر قوله: وهي أربعة آلاف ... إلى ما بعد قوله: وألف ومائة وثمان وستون كلمة، وهي في \"البيان في عد آي القرآن\" للداني (١٨٧).\n(٣) في (ب): ثمانية، وهي في \"البيان في عد آي القرآن\" للداني (١٨٧).\n(٤) في (ب): وإحدى عشر، وهو في المصدر السابق (١٨٧).\n(٥) ليست في (ب)، (ج).\n(٦) ساقطة من (ج).\n(٧) في الأصل: أبو الحسن، وهو إمام، ثقة.\n(٨) الحسين بن محمد بن حبش، ثقة، مأمون.\n(٩) في (ب): ابن الدقاق الرازي، وفي (ج): بن الدقاق، لم أجده.\n(١٠) ثقة.","vol":"18","page":93},{"text":"[١٨٦٩] ح (١) قال: وحدثنا ظفران (٢)، قال: نا ابن أبي داود (٣)، قال: نا محمد بن عاصم (٤)، قال: نا شبابة بن سوار الفزاري (٥)، قال: نا مخلد بن عبد الواحد (٦)، عن علي بن زيد (٧) عن عطاء بن أبي ميمونة (٨)، عن زر بن حبيش (٩)، عن أبي بن كعب - ﵁ - (١٠) قال: قال رسول الله - ﷺ -: \"من قرأ سورة اقترب للناس حسابهم حاسبه الله حسابًا يسيرًا، وصافحه وسلم عليه كل نبي ذكر اسمه في القرآن\" (١١).\n_________\n(١) ساقطة من (ب).\n(٢) أبو الطيب الدينوري، لم يذكر بجرح أو تعديل.\n(٣) عبد الله بن سليمان بن الأشعث، الإمام، الحافظ.\n(٤) أبو عبد الله الأصبهاني صدوق.\n(٥) أبو عمرو المدائني، ثقة، حافظ، رمي بالإرجاء.\n(٦) في (ج): مخلد بن عبد الله، وهو ضعيف الحديث.\n(٧) علي بن زيد بن عبد الله بن زهير بن عبد الله بن جدعان التيمي، ضعيف.\n(٨) عطاء بن أبي ميمونة منيع البصري، أبو معاذ، روى له الجماعة ما عدا الترمذي، وثقه ابن معين وأبو زرعة والنسائي، وقال أبو حاتم: صالح، لا يحتج بحديثه، وكان قدرّيًا، وقال الحافظ: ثقة رمي بالقدر، توفي سنة (١٣١ هـ). انظر \"الجرح والتعديل\" ٦/ ٣٣٧، \"الثقات\" لابن حبان ٥/ ٢٠٣، \"تهذيب الكمال\" ٢٠/ ١١٧، \"التقريب\" (٤٦٠١).\n(٩) ثقة، جليل، مخضرم.\n(١٠) صحابي جليل.\n(١١) [١٨٦٨ - ١٨٦٩] الحكم على الحديث: ضعيف، فيه مخلد وزيد ضعيفان، وقد تقدم الكلام على الحديث مرارًا. =","vol":"18","page":94},{"text":"<span data-type=\"title\" id=toc-2867>١ </span>- قوله ﷿: ﴿اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ﴾\nقيل: اللام بمعنى من، أي: اقترب من الناس ﴿حِسَابُهُمْ﴾ محاسبة الله إياهم على أعمالهم (١).\n_________\n= التخريج:\nرواه العقيلي في \"الضعفاء\" ١/ ١٥٦، وابن عدي في \"الكامل\" ٨/ ٤٤٠، وابن مردويه في \"التفسير\" كما عزاه إليه الزيلعي في \"تخريج أحاديث الكشاف\" ١/ ٤٨٣، وأبو نعيم في \"تاريخ أصبهان\" ٢/ ٣٢٨، وابن أبي داود في \"فضائل القرآن\" كما عزاه إليه ابن الجوزي في \"الموضوعات\" ١/ ٣٩١، ٣٩٢، والواحدي في \"الوسيط\" مفرقًا على السور، وابن الجوزي في \"الموضوعات\" ١/ ٣٩١.\nروى العقيلي في \"الضعفاء\" ١/ ١٥٧ عن ابن المبارك قوله: أظن الزنادقة وضعوه.\nوقال ابن الجوزي في \"الموضوعات\" ١/ ٣٩٢ حديث محال مصنوع بلا شك.\nوقال شيخ الإسلام ابن تيمية \"مقدمة في أصول التفسير\" (ص ٦٦): وفي التفسير من هذِه الموضوعات قطعة كبيرة، مثل الحديث الذي يرويه الثعلبي والواحدي والزمخشري في \"فضائل سور القرآن\"، سورة سورة، فإنه موضوع باتفاق أهل العلم.\nوقال ابن القيم في \"المنار المنيف\" (١١٣): ومنها ذكر فضائل السور وثواب من قرأ سورة كذا فله أجر كذا، من أول القرآن إلى آخره كما ذكر ذلك الثعلبي والواحدي في أول كل سورة والزمخشري في آخرها ... ثم سائر الأحاديث بعد قوله: من قرأ سورة كذا أعطي من الثواب كذا، فموضوعة على رسول الله - ﷺ -، وقد اعترف بوضعها واضعها، وقال: قصدت أن أشغل الناس بالقرآن عن غيره.\nوقال الشوكاني في \"الفوائد المجموعة في الأحاديث الموضوعة\" (٢٩٦): ولا خلاف بين الحفاظ بأن حديث أبي بن كعب هذا موضوع.\nوقد اغتر به جماعة من المفسرين فذكروه في تفاسيرهم كالثعلبي والواحدي والزمخشري.\n(١) \"جامع البيان\" للطبري ١٧/ ١، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٠٩، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨٨، بمعناه.","vol":"18","page":95},{"text":"﴿وَهُمْ﴾ واو الحال (١) ﴿فِي غَفْلَةٍ﴾ عنه <span data-type=\"title\" id=toc-2868>(٢) </span>﴿مُعْرِضُونَ﴾ عن التفكر فيه (٣) والتأهب له (٤) نزلت في منكري البعث (٥).\n\n٢ - ﴿مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ﴾\nيعني: ما يحدث الله ﷾ من تنزيل شيء من القرآن يذكرهم ولعظهم به (٦).\n﴿إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ﴾ لا (٧) يعتبرون ولا يتعظون (٨).\nقال مقاتل: يحدث الله الأمر (من (٩) بعد الأمر) (١٠).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٧.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٧، بمعناه.\n(٣) ساقطة من (ب).\n(٤) زيادة من (ب)، (ج)، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٧، بنحوه.\n(٥) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٨)، \"معالم التنزيل\" للبغوي ٥/ ٣٠٩، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٨٨، بمعناه.\n(٦) ساقطة من (ب)، وهو في \"جامع البيان\" للطبري ٢/ ١٧، بنحوه، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٤٤ (١٣٥٩٩)، عن قتادة بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٠٩، \"لباب التأويل\" للخازن ٣/ ٢٨٨.\n(٧) ساقطة من (ب).\n(٨) \"معالم التنزيل\" للبغوي ٥/ ٣٠٩، \"لباب التأويل\" للخازن ٣/ ٢٨٨.\n(٩) ساقطة من (ب).\n(١٠) ساقطة من (ج)، وهو في \"معالم التنزيل\" للبغوي بنحوه ٥/ ٣٠٩، \"لباب التأويل\" للخازن غير منسوب ٣/ ٢٨٨.","vol":"18","page":96},{"text":"قال الحسين بن الفضل: الذكر هاهنا محمد - ﷺ - (يدل عليه) (١) قوله في سياق الآية: ﴿هَلْ هَذَا إِلَّا بَشَرٌ مِثْلُكُمْ﴾ (٢) ولو أراد بالذكر القرآن لقالوا: ﴿إِنْ هَذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ﴾ <span data-type=\"title\" id=toc-2869>(٣) </span>ودليل هذا التأويل أيضًا قوله: ﴿وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ (٥١) وَمَا هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ﴾ (٤) يعني: محمدًا - ﷺ - (٥).\n\n٣ - ﴿لَاهِيَةً﴾\nساهية (٦) ﴿قُلُوبُهُمْ﴾ معرضة عن ذكر الله (٧). من قول العرب: لهيت عن الشيء إذا تركته (٨).\n﴿لَاهِيَةً﴾ نعت تقدم الاسم، ومن حق النعت أن يتبع الاسم في جميع الإعراب (٩)، فإذا تقدم النعت الاسم فله حالتان: فصل ووصل، فحاله في الفصل النصب (١٠) كقوله: ﴿خُشَّعًا أَبْصَارُهُمْ﴾ (١١)، ﴿وَدَانِيَةً\n_________\n(١) ساقطة من (ج).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٨، بنحوه.\n(٣) الأنعام: ٢٥.\n(٤) القلم: ٥١، ٥٢.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٨، بنحوه.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٩، \"لباب التأويل\" للخازن ٣/ ٢٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٨.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٠٩، \"لباب التأويل\" للخازن ٣/ ٢٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٨.\n(٨) انظر: \"لسان العرب\" لابن منظور (لها).\n(٩) انظر: \"أوضح المسالك\" لابن هشام ٣/ ٣٠٢.\n(١٠) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٨).\n(١١) القمر: ٧.","vol":"18","page":97},{"text":"عَلَيْهِمْ ظِلَالُهَا﴾ (١)، ﴿لَاهِيَةً قُلُوبُهُمْ﴾.\nقال الشاعر:\nلمية موحشا طلل ... يلوح كأنه خلل (٢)\nأراد: طلل موحش.\nوحاله في الوصل حال ما قبله من الإعراب (٣) كقوله: ﴿أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا﴾ (٤).\nقال ذو الرمة:\nقد أعسف النازح المجهول معسفه ... في ظل أغضف يدعو هامة البوم (٥)\n_________\n(١) الإنسان: ١٤.\n(٢) \"ديوان كثير عزة\" (٥٠٦). والمقصود من البيت: أنه يخاطب تلك المرأة اللطيفة قليلة الدم بأن آثار ديارهم ترى من بعد وكأنها ذلك السيف الذي غطي بالخلة لصغره.\nانظر: \"لسان العرب\" لابن منظور (خلل)، (طلل)، \"المعجم الوسيط\" (لمي) (ص ٨٤٠).\n(٣) انظر: \"شرح قطر الندى وبل الصدى\" لابن هشام (ص ٣٠٩).\n(٤) النساء: ٧٥.\n(٥) \"ديوان ذي الرمة\" (ص ٤٧٦)، والمقصود من البيت: أن ذلك النازح من بعيد غير معروف للناس، وكونه يسير بغير هداية ولا رؤية قد جعله يشرف على الموت في ليل لا يتحرك فيه إلا تلك الطيور التي تألف المقابر.\nانظر: \"لسان العرب\" لابن منظور (عسف)، (غضف)، (نزح)، (هوم).","vol":"18","page":98},{"text":"أراد: معسفه مجهول (١) وإنما ينصب لانتصاب النازح.\nوقال النابغة:\nمن وحش وجرة موشي أكارعه ... طاوي المصير كسيف الصيقل (٢) الفرد (٣)\nأراد: أكارعهُ موشية.\n﴿وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا﴾ كان حقه (وأسر) لأنه فعل تقدم الاسم (٤) فاختلف النحاة في وجهه، فقال الفراء ﴿الَّذِينَ ظَلَمُوا﴾ في محل الخفض على أنه تابع للناس في قوله ﴿اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ﴾ (٥).\nوقال الكسائي: فيه تقديم وتأخير أراد والذين ظلموا أسروا النجوى (٦).\nوقال قطرب: هذا سائغ (٧) في كلام العرب (٨). وحكي عن بعضهم\n_________\n(١) ساقطة من (ب).\n(٢) في (ب): الصقل، وفي (ج): الصقيل.\n(٣) \"ديوان النابغة\" (ص ١٧)، والمقصود من البيت: أنه من الخوف من الوحوش التي قوائمها فيها سعفة وبياض ومن ثور الوحش أمسى جائعًا سيء الحال يحد سيفه ويجلبه.\nانظر: \"لسان العرب\" لابن منظور (صقل)، (فرد)، (كرع)، (كسف)، (وجر).\n(٤) انظر: \"إعراب القرآن\" للنحاس ٣/ ٦٤.\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ١٩٨.\n(٦) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٨).\n(٧) في (ب): شايع.\n(٨) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٨٩).","vol":"18","page":99},{"text":"أنه قال: سمعت بعض العرب يقول: أكلوني البراغيث (١). قال الله تعالى: ﴿ثُمَّ عَمُوا وَصَمُّوا كَثِيرٌ مِنْهُمْ﴾ (٢).\nقال الشاعر (٣):\nبك نال النصال دون المساعي ... واهتدين (٤) النبال للأغراض (٥)\nويحتمل أن يكون محل ﴿الَّذِينَ﴾ رفعًا على الابتداء ويكون معناه: وأسروا النجوى (٦) ثم قال: هم الذين ظلموا.\n﴿هَلْ هَذَا إِلَّا بَشَرٌ مِثْلُكُمْ أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ﴾ أنه سحر (٧).\n* * *\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ٣/ ٦٤، عن الأخفش.\n(٢) المائدة: ٧١.\n(٣) لم أهتد لقائله.\n(٤) في (ب): فاهتديت.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٩، والمقصود من البيت: أنه أخذ السهام ليحافظ بها على كرمه وشرفه كما أن السهام تهتدي لإصابة الهدف المنصوب لها.\nانظر: \"لسان العرب\" لابن منظور (سعى)، (غرض)، (نبل)، (نصل).\n(٦) انظر: \"معاني القرآن\" للزجاج ٣/ ٣٨٣.\n(٧) انظر: \"جامع البيان\" للطبري ٣/ ١٧، \"لباب التأويل\" للخازن ٣/ ٢٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٩.","vol":"18","page":100},{"text":"<span data-type=\"title\" id=toc-2870>٤ </span>- ﴿قَالَ رَبِّي﴾\nقرأ (١) أهل الكوفة ﴿قَالَ﴾ على الخبر عن محمد - ﷺ - (٢) وقرأ (٣) الباقون (قل) على الأمر له (٤).\n﴿يَعْلَمُ الْقَوْلَ فِي السَّمَاءِ وَالْأَرْضِ وَهُوَ السَّمِيعُ الْعَلِيمُ﴾ لأقوالهم ﴿الْعَلِيمُ﴾ بأفعالهم <span data-type=\"title\" id=toc-2871>(٥)</span>.\n\n٥ - ﴿بَلْ قَالُوا أَضْغَاثُ أَحْلَامٍ﴾\nأي: أباطيلها وأهاويلها (٦).\n﴿بَلِ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ﴾ يعني: أن المشركين (٧) اقتسموا القول فيه، فقال بعضهم: أضغاث أحلام (٨).\n_________\n(١) في (ب): أكثر.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٣)، \"التيسير\" للداني (ص ١٢٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٣.\n(٣) ساقطة من (ج).\n(٤) ساقطة من الأصل (ب)، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٣)، \"التيسير\" للداني (ص ١٢٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٣.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٠، \"لباب التأويل\" للخازن ٣/ ٢٨٩.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٠، \"لباب التأويل\" للخازن ٣/ ٢٨٩.\n(٧) في (ج) زيادة قوله: الذين.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٠، \"لباب التأويل\" للخازن ٣/ ٢٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٦٩.","vol":"18","page":101},{"text":"وقال بعضهم: بل هو فرية (١).\nوقال بعضهم: بل محمد شاعر وهذا (٢) الذي جاءكم به شعر؛ لأن ﴿بَلِ﴾ تأتي لتدارك شيء ونفي آخر (٣) ﴿فَلْيَأْتِنَا﴾ محمد (٤) ﴿بِآيَةٍ﴾ إن كان صادقًا (٥).\n﴿كَمَا أُرْسِلَ الْأَوَّلُونَ﴾ من الرسل بالآيات <span data-type=\"title\" id=toc-2872>(٦) </span>قال الله ﷾ مجيبًا لهم (٧).\n\n٦ - ﴿مَا آمَنَتْ قَبْلَهُمْ مِنْ قَرْيَةٍ﴾\n(أهل قرية) (٨) أتتها الآيات (٩) ﴿أَهْلَكْنَاهَا أَفَهُمْ يُؤْمِنُونَ﴾ إن جاءتهم آية (١٠).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣/ ١٧، \"معالم التنزيل\" للبغوي ٥/ ٣١٠، \"لباب التأويل\" الخازن ٣/ ٢٨٩.\n(٢) ساقطة من (ب).\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ١٧، مختصرًا، \"معالم التنزيل\" للبغوي ٥/ ٣١٠، مختصرًا، \"لباب التأويل\" للخازن ٣/ ٢٨٩، مختصرًا.\nوالمعني يحتمل الأقوال كلها.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٣.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٠، \"لباب التأويل\" للخازن ٣/ ٢٨٩.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٠، \"لباب التأويل\" للخازن ٣/ ٢٨٩.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٠.\n(٨) ساقطة من (ب).\n(٩) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٠، ٣١١، بنحوه.\n(١٠) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١١، بنحوه.","vol":"18","page":102},{"text":"<span data-type=\"title\" id=toc-2873>٧ </span>- ﴿وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ﴾\nوهذا جواب لقولهم ﴿هَلْ هَذَا إِلَّا بَشَرٌ مِثْلُكُمْ﴾. ﴿فَاسْأَلُوا أَهْلَ الذِّكْرِ﴾ أي: التوراة والإنجيل يعني: علماء أهل الكتاب (١) ﴿إِنْ كُنْتُمْ لَا تَعْلَمُونَ﴾.\nوقال ابن زيد: أراد بالذكر القرآن يعني: فاسألوا المؤمنين العالمين من أهل القرآن (٢).\nقال جابر الجعفي: لما نزلت هذِه الآية على رسول الله - ﷺ - قال على ﵇: نحن أهل الذكر (٣).\n\n<span data-type=\"title\" id=toc-2874>٨ </span>- قوله ﷿ ﴿وَمَا جَعَلْنَاهُمْ﴾\nيعني: الرسل الأولين (٤) ﴿جَسَدًا﴾ قال الفراء: لم يقل أجسادًا؛ لأنه اسم الجنس (٥).\n﴿لَا يَأْكُلُونَ الطَّعَامَ﴾ يقول: لم نجعلهم ملائكة بل جعلناهم بشرًا محتاجين إلى الطعام، وهذا جواب لقولهم ﴿مَالِ هَذَا الرَّسُولِ يَأْكُلُ\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١١، بنحوه، \"معالم التنزيل\" للبغوي ٣/ ٢٣٩، \"لباب التأويل\" للخازن ٣/ ٢٨٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ٥، مختصرًا.\nوالإسناد صحيح.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ٥، بمثله.\nوالإسناد ضعيف جدًّا.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١١، مختصرًا.\n(٥) \"معاني القرآن\" للفراء ٢/ ١٩٩ بمعناه.","vol":"18","page":103},{"text":"﴿الطَّعَامَ﴾ (١) (٢).\n﴿وَمَا كَانُوا خَالِدِينَ﴾ في الدنيا (٣).\n\n<span data-type=\"title\" id=toc-2875>٩ </span>- ﴿ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ﴾\nالذي وعدناهم بإهلاك أعدائهم ومخالفيهم وإنجائهم ومتابعيهم (٤).\n﴿فَأَنْجَيْنَاهُمْ وَمَنْ نَشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ﴾.\n\n<span data-type=\"title\" id=toc-2876>١٠ </span>- ﴿لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ﴾\nقال مجاهد: حديثكم (٥).\nوقيل: شرفكم (٦) ﴿أَفَلَا تَعْقِلُونَ﴾.\n_________\n(١) الفرقان: ٧.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١١، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٨٩، بمعناه.\n(٣) انظر: \"لباب التأويل\" للخازن ٣/ ٢٨٩.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١١، مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٧٣، بمعناه.\n(٥) أخرجه مجاهد في \"تفسيره\" ١/ ٤٠٧، بنحوه بإسناد ضعيف.\nوأخرجه الطبري في \"جامع البيان\" ١٧/ ٧، بمثله بإسناد ضعيف.\nوالأثر في \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٤٦ (١٣٦٠٦) عن مجاهد، \"معالم التنزيل\" للبغوي ٥/ ٣١١ عن مجاهد، \"لباب التأويل\" للخازن ٣/ ٢٩٠.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٦، \"تفسير القرآن العظيم\" لابن أبي حاتم عن ابن عباس ٨/ ٢٤٤٦، \"معالم التنزيل\" للبغوي ٥/ ٣١١، \"لباب التأويل\" للخازن ٣/ ٢٩٠.","vol":"18","page":104},{"text":"<span data-type=\"title\" id=toc-2877>١١ </span>- ﴿وَكَمْ قَصَمْنَا مِنْ قَرْيَةٍ كَانَتْ ظَالِمَةً﴾\nأي: أهلكنا (١).\nوالقصم الكسر، يقال منه: قصمت (٢) ظهر فلان، وانقصمت سنة إذا انكسرت (٣).\n﴿وَأَنْشَأْنَا﴾ وأحدثنا (٤) ﴿بَعْدَهَا﴾ أي: بعد إهلاك أهلها (٥).\n﴿قَوْمًا آخَرِينَ﴾.\n\n<span data-type=\"title\" id=toc-2878>١٢ </span>- ﴿فَلَمَّا أَحَسُّوا﴾\nرأوا (٦) ﴿بَأْسَنَا﴾ عذابنا (٧).\n_________\n(١) في (ب): أهلكناهم، والأثر أخرجه مجاهد في \"تفسيره\" بنحوه بإسناد ضعيف ١/ ٤٠٧.\nوأخرجه الطبري في \"جامع البيان\" ١٧/ ٧، عن مجاهد بإسناد حسن.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣١٢، والخازن في \"لباب التأويل\" ٣/ ٢٩٠.\n(٢) ساقطة من (ب).\n(٣) \"لسان العرب\" (قصم).\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٧، \"معالم التنزيل\" للبغوي ٥/ ٣١٢، \"لباب التأويل\" للخازن ٣/ ٢٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٧٤.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ٧، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣١٢، \"لباب التأويل\" للخازن ٣/ ٢٩٠.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٧، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣١٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٧٤.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٢، \"لباب التأويل\" للخازن ٣/ ٢٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٧٤.","vol":"18","page":105},{"text":"﴿إِذَا هُمْ مِنْهَا يَرْكُضُونَ﴾ يسرعون هاربين (١) يقال منه: ركض فلان فرسه إذا أكده بالرجل (٢) وأصله التحريك (٣).\n\n<span data-type=\"title\" id=toc-2879>١٣ </span>- ﴿لَا تَرْكُضُوا وَارْجِعُوا إِلَى مَا أُتْرِفْتُمْ﴾\nأنعمتم (٤).\n﴿فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ﴾ قال ابن عباس: عن فعل نبيكم (٥).\nمجاهد: لعلكم تفقهون بالمسألة (٦).\n(قتادة (٧): ﴿لَعَلَّكُمْ تُسْأَلُونَ﴾ (٨) من دنياكم شيئًا استهزاء بهم (٩).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٢، \"لباب التأويل\" للخازن ٣/ ٢٩٠.\n(٢) الرجل: بضم الراء وتشديدها وسكون الجيم، هو المشي.\nانظر: \"لسان العرب\" لابن منظور (رجل).\n(٣) انظر: \"لسان العرب\" لابن منظور (ركض).\n(٤) انظر: \"جامع البيان\" للطبري بنحوه ٨/ ١٧، \"معالم التنزيل\" للبغوي ٥/ ٣١٢، \"لباب التأويل\" للخازن ٣/ ٢٩٠، بمعناه.\n(٥) زيادة من (ب)، والأثر في \"معالم التنزيل\" للبغوي ٥/ ٣١٢، \"لباب التأويل\" للخازن ٣/ ٢٩٠.\n(٦) سقط قول ابن عباس وقول مجاهد من (ج)، والأثر أخرجه مجاهد في \"تفسيره\" ١/ ٤٠٨، بنحوه.\nوأخرجه الطبري في \"جامع البيان\" ١٧/ ٨، عن مجاهد مختصرًا.\nوالأئر حسن بإسناد الطبري، وضعيف بإسناد تفسير مجاهد.\n(٧) في (ب): مجاهد، والصحيح: قتادة.\n(٨) ساقط من (ج).\n(٩) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٢، وأخرجه الطبري في \"جامع البيان\" ١٧/ ٨. =","vol":"18","page":106},{"text":"نزلت هذِه الآية في أهل حضوراء (١) وهي قرية باليمن وكان أهلها العرب فبعث الله إليهم نبيًا يدعوهم إلى الله ﷿ فكذبوه وقتلوه، فسلط الله عليهم بخت نصر (٢) حتى قتلهم وسباهم ونكأهم، فلما استحر فيهم القتل ندموا وهربوا وانهزموا، فقالت الملائكة لهم (٣) على طريق (٤) الاستهزاء: ﴿لَا تَرْكُضُوا وَارْجِعُوا إِلَى﴾ مساكنكم وأموالكم. فاتبعهم بخت نصر وأخذتهم السيوف ونادى مناد من جو (٥) السماء: يا لثارات (٦) الأنبياء.\n_________\n= والإسناد صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٤٦ (١٣٦١٢)، \"الجامع لأحكام القرآن\" ١١/ ٢٧٥.\nوالأثر صحيح.\n(١) حضور: بالفتح ثم الضم وسكون الواو وراء، بلدة باليمن من أعمال زبيد.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٧٢، \"معجم ما استعجم\" للبكري ٢/ ٤٥٥.\n(٢) بخت نصر: كان في أرض بابل من العراق، فصنع صنمًا وأمر الناس بالسجود له، وأوقد نارًا وألقي فيها من امتنع من السجود، وكان في زمن الفترة، مات في بلاد الشام.\nانظر: \"البداية والنهاية\" لابن كثير ٢/ ٤٢، ١٣٢.\n(٣) ساقطة من (ب).\n(٤) زيادة من (ب)، (ج).\n(٥) ساقطة من (ب).\n(٦) الثأرات: وتسهل الهمزة فيصير (ثارات)، يقال: يا ثارات فلان أي: يا قتلة فلان، وله معنيان:\nالأول: أن يكون قد نادى طالبي الثأر ليعينوه على استيفائه وأخذه.\nالثاني: أن يكون قد نادى القتلة تعريفًا لهم وتقريعًا وتفظيعًا للأمر عليهم حتى =","vol":"18","page":107},{"text":"فلما رأوا ذلك أقروا بالذنوب حين لم ينفعهم (١).\n\n<span data-type=\"title\" id=toc-2880>١٤ </span>- ﴿قَالُوا يَاوَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ (١٤)﴾\n\n<span data-type=\"title\" id=toc-2881>١٥ </span>- ﴿فَمَا زَالَتْ تِلْكَ دَعْوَاهُمْ﴾\nقولهم وهجيراهم (٢).\n﴿حَتَّى جَعَلْنَاهُمْ حَصِيدًا﴾ (بالسيوف كما يحصد الزرع) (٣) ﴿خَامِدِينَ﴾ ميتين (٤).\n\n<span data-type=\"title\" id=toc-2882>١٦ </span>- ﴿وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ﴾\nعبثا وباطلا (٥).\n_________\n= يجمع لهم عند أخذ الثأر بين القتل وبين تعريف الجرم.\nانظر: \"لسان العرب\" لابن منظور (ثأر)، \"المعجم الوسيط\" (ص ٩٢) (ثأر).\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٤٧ (١٣٦١٤) بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣١٢، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٩٠، بمعناه.\n(٢) المقصود به كلامه ودأبه وشأنه وعادته وما يولع بذكره، ولا تكاد تستعمل إلا في العادة الذميمة.\nانظر: \"لسان العرب\" لابن منظور (هجر)، \"المعجم الوسيط\" (ص ٩٧٢) (هجر).\nوالأثر أخرجه عبد الرزاق في \"تفسير القرآن\"، عن قتادة ٢/ ٢٢، مختصرًا.\n(٣) ساقط من (ب)، وهو في \"جامع البيان\" للطبري ١٧/ ٩، \"معالم التنزيل\" للبغوي ٥/ ٣١٢، \"لباب التأويل\" للخازن ٣/ ٢٩٠.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٣١٢، \"لباب التأويل\" للخازن ٣/ ٢٩٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩،، عن قتادة بنحوه.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٤٧ (١٣٦١٥) عن قتادة. والأثر حسن.","vol":"18","page":108},{"text":"<span data-type=\"title\" id=toc-2883>١٧ </span>- ﴿لَوْ أَرَدْنَا أَنْ نَتَّخِذَ لَهْوًا﴾\nقال قتادة: اللهو بلغة اليمن: المرأة (١).\nقال عقبة بن أبي جسرة: شهدت الحسن بمكة وجاءه طاووس وعطاء ومجاهد فسألوه عن هذِه الآية، فقال الحسن: اللهو المرأة (٢).\nوقال ابن عباس: الولد (٣).\n﴿لَاتَّخَذْنَاهُ مِنْ لَدُنَّا﴾ من عندنا وما اتخذناه نسبًا وولدًا من أهل الأرض، نزلت في الذين قالوا: اتخذ الله ولدا.\n﴿إِنْ كُنَّا فَاعِلِينَ﴾ ذلك، ولكن لا نفعل دْلك (٤).\nوقال قتادة ومقاتل وابن جريج: يعني: وما كنا فاعلين (٥).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٢، بنحوه، وأخرجه الطبري في \"جامع البيان\" ١٧/ ١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٤٨ (١٣٦١٩).\nوالإسناد حسن.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٠.\nوالإسناد ضعيف.\nوالأثر في \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٤٧ (١٣٦١٨)، عن الحسن مختصرًا، \"معالم التنزيل\" للبغوي ٥/ ٣١٣.\n(٣) انظر: \"لباب التأويل\" للخازن ٣/ ٢٩٠.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٠.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٢، وأخرجه الطبري في \"جامع البيان\" ١٧/ ١٠، عن قتادة.\nوالإسناد صحيح. =","vol":"18","page":109},{"text":"<span data-type=\"title\" id=toc-2884>١٨ </span>- ﴿بَلْ نَقْذِفُ﴾\nنأتي (١) ونرمي وننزل (٢) ميه ﴿بِالحَقِّ﴾ بالإيمان (٣) ﴿عَلَى الْبَاطِلِ﴾ الكفر (٤).\n﴿فَيَدْمَغُهُ﴾ فيهلكه (٥). وأصل الدمغ شج الرأس حتى يبلغ الدماغ (٦).\n﴿فَإِذَا هُوَ زَاهِقٌ﴾ ذ اهب هالك (٧) ﴿وَلَكُمُ الْوَيْلُ﴾ يا معشر الكفار ﴿مِمَّا تَصِفُونَ﴾ الله بما لا يليق من الصاحبة والولد (٨).\nوقال مجاهد: مما تكذبون (٩). ونظيره قوله: ﴿سَيَجْزِيهِمْ\n_________\n= والأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣١٣. والأثر صحيح.\n(١) ساقطة من (ب).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٣، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٩١، بنحوه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٣، \"لباب التأويل\" للخازن ٣/ ٢٩١.\n(٤) ساقطة من (ب)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣١٣، \"لباب التأويل\" للخازن ٣/ ٢٩١.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٠، \"معالم التنزيل\" للبغوي ٥/ ٣١٣، \"لباب التأويل\" للخازن ٣/ ٢٩١.\n(٦) انظر: \"لسان العرب\" لابن منظور (دمغ).\n(٧) ساقطة من (ب)، وهو في \"تفسير أبي القاسم الحبيبي\" عن ابن عباس وزيد بن أسلم (ص ١٨٩).\n(٨) انظر: \"معالم التنزيل\" للبغوي، ٥/ ٣١٣، \"لباب التأويل\" للخازن ٣/ ٢٩١.\n(٩) انظر: \"معالم التنزيل\" للبغوي، ٥/ ٣١٣.","vol":"18","page":110},{"text":"﴿وَصْفَهُمْ﴾ (١) (أي: بكذبهم) (٢).\n\n<span data-type=\"title\" id=toc-2885>١٩ </span>- ﴿وَلَهُ مَنْ فِي السَّمَاوَاتِ﴾\nعبيدًا وملكًا (٣) ﴿وَمَنْ عِنْدَهُ﴾ يعني: الملائكة (٤).\n﴿لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَلَا يَسْتَحْسِرُونَ﴾ قال ابن عباس: لا يستنكفون (٥).\nوقال مجاهد: لا يحسرون (٦).\nوقال قتادة ومقاتل والسدي: لا يعيون (٧).\n_________\n(١) الأنعام: ١٣٩.\n(٢) ساقط من (ب)، وهو في \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٩٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي، ٥/ ٣١٣، \"لباب التأويل\" للخازن ٣/ ٢٩١.\n(٤) انظر: \"معالم التنزيل\" للبغوي، ٥/ ٣١٣، \"لباب التأويل\" للخازن ٣/ ٢٩١.\n(٥) في (ج): يتكبرون، وهو في \"تفسير أبي القاسم الحبيبي\" (ص ١٨٩)، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٧٨.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٢.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٤٨ (١٣٦٢٧) عن مجاهد.\nوالأثر حسن.\n(٧) في (ج): لا يغيبون، والأثر أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٣، وذكره البخاري في كتاب التفسير، مقدمة تفسير سورة الأنبياء (٤٧٣٩)، وأخرجه الطبري في \"جامع البيان\" ١٧/ ١٢.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٤٨ (١٣٦٢٨) عن =","vol":"18","page":111},{"text":"وروى (١) الوالبي عن ابن عباس: لا يرجعون (٢).\nوقال ابن زبد: لا يملون (٣).\n\n<span data-type=\"title\" id=toc-2886>٢٠ </span>- ﴿يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ﴾\nلا يضعفون ولا يسأمون، قد ألهموا التسبيح كما يلهمون النفس (٤).\n\n<span data-type=\"title\" id=toc-2887>٢١ </span>- ﴿أَمِ اتَّخَذُوا آلِهَةً مِنَ الْأَرْضِ﴾\nيعني: الأصنام (٥).\n_________\n= السدي، وأبو القاسم الحبيبي في \"تفسيره\" (١٨٩)، والبغوي في \"معالم التنزيل\" ٥/ ٣١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٧٧.\nوالأثر حسن.\n(١) زيادة من (ج)، وفي (ب): وقال.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٢.\nوالإسناد ضعيف.\n(٣) في الأصل طمس، وفي (ب): يملون، والأثر أخرجه الطبري في \"جامع البيان\" ١٧/ ١٢.\nوالإسناد صحيح.\nوالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٧٨.\nوالأثر صحيح.\nوالأقوال بمعنى واحد.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٢، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٧٨، بنحوه.\n(٥) في الأصل طمس، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩١.","vol":"18","page":112},{"text":"﴿هُمْ يُنْشِرُونَ﴾ يحيون الأموات ويخلقون الخلق (١).\n\n<span data-type=\"title\" id=toc-2888>٢٢ </span>- ﴿لَوْ كَانَ فِيهِمَا﴾\nأي: في السماء والأرض (٢) ﴿آلِهَةٌ إِلَّا اللَّهُ﴾ غير الله (٣) ﴿لَفَسَدَتَا﴾ لخربتا فهلك من فيهما (٤).\n﴿فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ﴾.\n\n<span data-type=\"title\" id=toc-2889>٢٣ </span>- ﴿لَا يُسْأَلُ عَمَّا يَفْعَلُ﴾\nلأنه الرب (٥) ﴿لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ﴾ لأنهم عبيد (٦).\n\n<span data-type=\"title\" id=toc-2890>٢٤ </span>- ﴿أَمِ اتَّخَذُوا مِنْ دُونِهِ آلِهَةً قُلْ هَاتُوا بُرْهَانَكُمْ﴾\nعلى ذلك ثم قال مستأنفًا (٧) ﴿هَذَا﴾ يعني: القرآن (٨) ﴿ذِكْرُ﴾\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٣، بنحوه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩١.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩١، \"الجامع لأحكام القرآن\" ١١/ ٢٧٩.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩١، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٧٩.\n(٥) ساقط من (ب)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩٢.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٧٩.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩٢.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩٢.","vol":"18","page":113},{"text":"خبر (١) ﴿مَنْ مَعِيَ﴾ بيان الحدود والأحكام والثواب والعقاب (٢) ﴿وَذِكْرُ﴾ وخبر (٣) ﴿مَنْ قَبْلِي﴾ من الأمم السالفة ما فعل الله بهم في الدنيا وما هو فاعل بهم في الآخرة (٤).\n﴿بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ الْحَقَّ فَهُمْ مُعْرِضُونَ﴾ عن القرآن (٥).\n\n<span data-type=\"title\" id=toc-2891>٢٥ </span>- ﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ﴾\nوقرأ أكثر (٦) أهل الكوفة بالنون (وكسر الحاء) (٧) على التعظيم (٨)\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٥، \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩٢.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٤، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٩٢، بمعناه.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١٥، \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩٢.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٥، \"معالم التنزيل\" للبغوي ٥/ ٣١٤، \"لباب التأويل\" للخازن ٣/ ٢٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٠.\n(٥) أخرجه الطبري في \"جامع البيان\" عن قتادة ١٧/ ١٥، بمعناه.\nوالإسناد حسن.\nوالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٨٠.\nوالأثر حسن.\n(٦) زيادة من (ب)، (ج).\n(٧) ساقطة من (ب).\n(٨) هم حفص وحمزة والكسائي.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٣)، \"التيسير\" للداني (ص ١٢٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٣.","vol":"18","page":114},{"text":"لقوله: ﴿وَلَقَدْ أَرْسَلْنَا﴾ (١)، الباقون بالياء وفتح الحاء على الفعل المجهول (٢).\n﴿أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدُونِ (٢٥)﴾.\n\n<span data-type=\"title\" id=toc-2892>٢٦ </span>- ﴿وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا﴾\nأنزلت في خزاعة حيث قالوا: الملائكة بنات الله (٣). ﴿سُبْحَانَهُ بَلْ عِبَادٌ مُكْرَمُونَ﴾ (أي: هم عباد) (٤).\n﴿مُكْرَمُونَ﴾ يعني: الملائكة (٥).\n\n<span data-type=\"title\" id=toc-2893>٢٧ </span>- ﴿لَا يَسْبِقُونَهُ﴾\nلا يتقدمونه (٦).\n﴿بِالْقَوْلِ﴾ ولا يتكلمون إلا بما يأمرهم (٧).\n_________\n(١) الأنعام: ٤٢.\n(٢) انظر: \"التيسير\" للداني (ص ١٢٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٣.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"لباب التأويل\" للخازن ٣/ ٢٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨١.\n(٤) ساقط من (ب)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"لباب التأويل\" للخازن ٣/ ٢٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨١.\n(٥) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٤٩ (١٣٦٣٤) عن قتادة بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"لباب التأويل\" للخازن ٣/ ٢٩٢.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"لباب التأويل\" للخازن ٣/ ٢٩٢.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"لباب التأويل\" للخازن ٣/ ٢٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨١.","vol":"18","page":115},{"text":"﴿وَهُمْ بِأَمْرِهِ يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-2894>٢٨ </span>- ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ﴾\nأي: ما عملوا وما هم عاملون قاله ابن عباس (١).\nوقيل: ما كان قبل خلقهم وما يكون (٢) بعد خلقهم (٣).\n﴿وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى﴾ قال ابن عباس ﵄: هم أهل شهادة أن لا إله إلا الله (٤).\nوقال مجاهد: لمن ﵁ (٥).\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٣١٥، غير منسوب، \"لباب التأويل\" للخازن ٣/ ٢٩٣، غير منسوب، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨١، بنحوه.\n(٢) في (ب): كان.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"لباب التأويل\" للخازن ٣/ ٢٩٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٦، عن ابن عباس بمثله.\nوالإسناد ضعيف.\nوالأثر في \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٢٤٩ (٢٣٦٣٥)، \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"مفاتيح الغيب\" للرازي ٢٢/ ١٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨١.\n(٥) أخرجه مجاهد في \"تفسيره\" ١/ ٤٠٩، بنحوه بإسناد ضعيف.\nوأخرجه الطبري في \"جامع البيان\" ١٧/ ١٧، بمثله بإسناد حسن.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨١.\nوالأثر حسن.\nوالأقوال بمعنى واحد، فالشفاعة لا تكون إلا لمن ﵁ من أهل شهادة أن لا إله إلا الله.","vol":"18","page":116},{"text":"﴿وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ﴾ خائفون (١).\n\n<span data-type=\"title\" id=toc-2895>٢٩ </span>- ﴿وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَهٌ مِنْ دُونِهِ﴾\nقال قتادة: عنى بهذِه الآية إبليس -لعنه الله- حيث ادعى الشركة ودعا إلى عبادة نفسه وأمر بطاعته قال: لأنه (لم يقل) (٢) أحد من الملائكة: إني إله من دون الله (٣).\n﴿فَذَلِكَ نَجْزِيهِ جَهَنَّمَ كَذَلِكَ نَجْزِي الظَّالِمِينَ﴾ الواضعين الإلهية والعبادة في غير موضعها (٤).\n\n<span data-type=\"title\" id=toc-2896>٣٠ </span>- ﴿أَوَلَمْ﴾\nقراءة العامة بالواو (وقرأ ابن كثير) (٥) ﴿ألم﴾ بغير واو (٦) وكذلك\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨١، \"لباب التأويل\" للخازن ٣/ ٢٩٣.\n(٢) ساقط من (ج).\n(٣) في (ب): إله، وفي (ج): دونه، والأثر أخرجه الطبري في \"جامع البيان\" ١٧/ ١٧، بمعناه.\nوالإسناد حسن.\nوالأثر في \"تفسير القرآن العظيم\" لابن أبي حاتم بمعناه مختصرًا ٧/ ٢٤٥٠ (١٣٦٧)، \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٢. والأثر حسن.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٣١٥، \"الجامع لأحكام القرآن\" ١١/ ٢٨٢، \"لباب التأويل\" ٣/ ٢٩٣.\n(٥) في (ب): إلا ابن كثير فإنه قرأ.\n(٦) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٣)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٣.","vol":"18","page":117},{"text":"هو في مصاحفهم (١).\n﴿أَوَلَمْ يَرَ﴾ يعلم (٢) ﴿الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا﴾ قال ابن عباس والضحاك وعطاء وقتادة: يعني: كانتا شيئًا واحدًا ملتزقتين ففصل الله ﷾ بالهواء (٣).\nوقال كعب: خلق الله السماوات والأرض بعضها على بعض، ثم خلق ريحًا توسطتها (٤) ففتحها بها (٥).\nوقال مجاهد وأبو صالح والسدي: كانت السماوات مرتقة (٦) طبقة واحدة، ففتقها فجعلها سبع سماوات، وكذلك الأرضون كانت مرتقة طبقة واحدة ففتقها فجعلها سبع أرضين (٧).\n_________\n(١) المقصود بذلك هو مصاحف أهل مكة.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٣).\n(٢) زيادة من (ج)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣١٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٢.\n(٣) في (ب): الهدى. وهو في \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٥١ (١٣٦٤١) عن قتادة بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣١٦، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٣.\n(٤) في (ب): وسطها.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٦، \"مفاتيح الغيب\" للرازي ٢٢/ ١٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٣، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٩٣، بنحوه.\n(٦) في (ب): مؤتلفة.\n(٧) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٥٠ (١٣٦٤٥) عن أبي صالح بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣١٦، عن مجاهد والسدي، \"مفاتيح الغيب\" =","vol":"18","page":118},{"text":"قال عكرمة وعطية وابن زيد: كانت (١) السماوات (٢) رتقًا لا تمطر، والأرض رتقًا لا تنبت، ففتق السماء بالمطر والأرض بالنبات (٣) نظيره قوله: ﴿وَالسَّمَاءِ ذَاتِ الرَّجْعِ (١١) وَالْأَرْضِ ذَاتِ الصَّدْعِ﴾ (٤).\nوأصل الرتق السد، ومنه يقال للمرأة التي فرجها ملتحمة رتقاء، وأصل الفتق الفتح (٥)، وإنما وحد الرتق وهو من نعت السماوات والأرض (٦)، لأنه مصدر وضع موضع الاسم مثل الزور والصوم والفطر والعدل ونحوها (٧).\n_________\n= للرازي ٢٢/ ١٦٢ - ١٦٣، عن مجاهد وأبي صالح بمعناه \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٣، \"لباب التأويل\" للخازن ٣/ ٢٩٣، بمعناه غير منسوب.\n(١) ساقطة من (ب).\n(٢) في (ب): السماء.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٩، عن عكرمة بنحوه، وعن عطية بنحوه.\nوالأثر في \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٥٠ (١٣٦٣٩) عن عطية بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣١٦، عن عكرمة وعطية، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٤.\nوهذا القول هو الراجح لدلالة ما بعده من الآية وهو قوله تعالى: ﴿وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ﴾، وقد رجحه الطبري في \"جامع البيان\" ١٧/ ١٩، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٨٤.\n(٤) الطارق: ١١، ١٢.\n(٥) انظر: \"لسان العرب\" لابن منظور (رتق).\n(٦) في (ب): الأرضين.\n(٧) انظر: \"معاني القرآن\" للفراء ٢/ ٢٠١، \"البيان\" لابن الأنباري ٢/ ١٦٠، \"مشكل إعراب القرآن\" لمكي ٢/ ٤٧٩.","vol":"18","page":119},{"text":"﴿وَجَعَلْنَا﴾ وخلقنا (١). ﴿مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ﴾ يعني: أن كل شيء حي فإنه خلق من الماء (٢) نظيره قوله تعالى: ﴿وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ مَاءٍ﴾ (٣).\n\n<span data-type=\"title\" id=toc-2897>٣١ </span>- ﴿وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا﴾\nأي: في الرواسي (٤) ﴿فِجَاجًا﴾ (أي: طرقًا) (٥) ومسالكًا (٦) واحدها فج (٧). ثم فسر فقال: ﴿سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ﴾.\n\n<span data-type=\"title\" id=toc-2898>٣٢ </span>- ﴿وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا﴾\nمن أن تسقط (على الأرض) (٨) دليله قوله: ﴿وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ﴾ (٩).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٦.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٣، وأخرجه الطبري في \"جامع البيان\" ١٧/ ٢٠، عن قتادة بنحوه.\nوالإسناد صحيح.\n(٣) النور: ٤٥.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٣١٦، \"لباب التأويل\" للخازن ٣/ ٢٩٣.\n(٥) زيادة من (ب)، (ج).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٦، \"لباب التأويل\" للخازن ٣/ ٢٩٣.\n(٧) انظر: \"لسان العرب\" لابن منظور (فجج).\n(٨) زيادة من (ج)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣١٦، مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٥.\n(٩) الحج: ٦٥.","vol":"18","page":120},{"text":"وقيل: محفوظًا من الشياطين (١). دليله قوله ﷾: ﴿وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ (١٧)﴾ (٢).\n﴿وَهُمْ﴾ يعني: الكفار (٣). ﴿عَنْ آيَاتِهَا مُعْرِضُونَ﴾ فلا يتفكرون فيها ولا يعتبرون بها (٤).\n\n<span data-type=\"title\" id=toc-2899>٣٣ </span>- ﴿وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ﴾\nيجرون ويسيرون (٥) والفلك مدار النجوم الذي يضمها ومنه فلكة المغزل (٦).\nقال مجاهد: كهيئة حديدة الرحى (٧).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٧، \"مفاتيح الغيب\" للرازي ٢٢/ ١٦٥.\nوالأقوال لا تعارض بينها.\n(٢) الحجر: ١٧.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ٢٢، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣١٧، \"لباب التأويل\" للخازن ٣/ ٢٩٣.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٢٢، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣١٧، \"لباب التأويل\" للخازن ٣/ ٢٩٣.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٦.\n(٦) الأثر ذكره البخاري في كتاب التفسير مقدمة تفسير سورة الأنبياء (٤٧٣٩)، \"لسان العرب\" لابن منظور (فلك).\n(٧) الرحى: هي الحجر العظيمة التي يطحن بها.\nانظر: \"لسان العرب\" لابن منظور (رحا)، والأثر أخرجه مجاهد في \"تفسيره\" ١/ ٤١٠، بنحوه بإسناد ضعيف. =","vol":"18","page":121},{"text":"وقال الضحاك: فلكها مجراها وسرعة سيرها (١).\nوقال آخرون: الفلك برج مكفوف تجري الشمس والقمر (٢) والنجوم فيه (٣).\nوقال آخرون (٤): الفلك السماء الذي فيه تلك الكواكب وكل فلك (٥) يجري في السماء الذي قدر فيه وهو معنى قول قتادة (٦).\n\n<span data-type=\"title\" id=toc-2900>٣٤ </span>- ﴿وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ﴾\nدوام البقاء في الدنيا (٧). ﴿أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ﴾ (أي: أهم\n_________\n= وأخرجه الطبري في \"جامع البيان\" ١٧/ ٢٢، بمثله بإسناد حسن.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٨٦.\nوالأثر حسن.\n(١) أخرجه الطبري في \"جامع البيان\" ١٧/ ٢٣، بنحوه.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٨٦. والإسناد ضعيف.\n(٢) زيادة من (ج).\n(٣) انظر: \"جامع البيان\" للطبري ٢٣/ ١٧، \"معالم التنزيل\" للبغوي ٥/ ٣١٧، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٦.\n(٤) في (ب)، (ج): بعضهم.\n(٥) في (ج): كواكب.\n(٦) رواه الطبري في \"جامع البيان\" والإسناد حسن.\nوالأثر حسن.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٧، \"لباب التأويل\" ٣/ ٢٩٤، بنحوه.","vol":"18","page":122},{"text":"الخالدون) (١).\nكقول الشاعر (٢):\nرثوني وقالوا: يا خويلد لم ترع ... فقلت وأنكرت الوجوه: هم هم (٣)\n(أي: أهم) (٤).\nنزلت هذِه الآية حين قالوا: نتربص بمحمد ريب المنون (٥).\n\n<span data-type=\"title\" id=toc-2901>٣٥ </span>- ﴿كُلُّ نَفْسٍ﴾\nمنفوسة (٦) ﴿ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُمْ﴾ نختبركم (٧).\n﴿بِالشَّرِّ وَالْخَيْرِ فِتْنَةً﴾ ابتلاء فننظر (٨): كيف شكركم فيما تحبون وكيف صبركم فيما تكرهون (٩).\n_________\n(١) ساقط من (ب)، (ج)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣١٨.\n(٢) هو خويلد بن مرة الهذلي، أبو خراش.\n(٣) \"ديوان الهذليين\" ٢/ ١٤٤، والمقصود من البيت: أي سكنوني من الرعب وقالوا لا تخف فقلت بعد إنكارهم أهم هؤلاء بعد أن نظر إلى الوجوه وجعلها دليلًا على ما في النفوس.\nانظر: \"لسان العرب\" لابن منظور (رفا).\n(٤) ساقط من (ج).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣١٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٧، \"لباب التأويل\" للخازن ٣/ ٢٩٤.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٢٤.\n(٧) زيادة من (ب)، (ج)، وفي \"جامع البيان\" للطبري ١٧/ ٢٤، \"معالم التنزيل\" للبغوي ٥/ ٣١٨، \"لباب التأويل\" للخازن ٣/ ٢٩٤.\n(٨) في (ب)، (ج): لننظر.\n(٩) أخرجه الطبري في \"جامع البيان\" ١٧/ ٢٥، بمعناه. والإسناد صحيح. =","vol":"18","page":123},{"text":"﴿وَإِلَيْنَا تُرْجَعُونَ﴾.\n\n<span data-type=\"title\" id=toc-2902>٣٦ </span>- ﴿وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ﴾\n(ما يتخذونك) (١).\n﴿إِلَّا هُزُوًا﴾ سخريًا يقول بعضهم لبعض (٢) ﴿أَهَذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ﴾ بسوء ويعيبها (٣).\nقال عنترة:\nلا تذكري مهري وما أطعمته ... فيكون جلدك مثل جلد الأجرب (٤)\nأي: لا تعيبي مهري.\n* * *\n_________\n= والأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣١٨، والخازن في \"لباب التأويل\" ٣/ ٢٩٤.\n(١) ساقط من (ب)، وهو في \"جامع البيان\" للطبري ١٧/ ٢٥، \"معالم التنزيل\" للبغوي ٥/ ٣١٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٨، \"لباب التأويل\" للخازن ٣/ ٢٩٤.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ٢٥، \"معالم التنزيل\" للبغوي ٥/ ٣١٨.\n(٣) \"جامع البيان\" للطبري ١٧/ ٢٥، \"معالم التنزيل\" للبغوي ٥/ ٣١٨.\n(٤) \"ديوان عنترة\" (ص ٩٦).","vol":"18","page":124},{"text":"<span data-type=\"title\" id=toc-2903>٣٧ </span>- ﴿خَلَقَ الْإِنْسَانَ﴾\nيعني: آدم ﵇ (١) قراءة العامة بضم الخاء وكسر اللام على غير تسمية الفاعل (٢). وقرأ حميد الأعرج (٣) بفتح الخاء واللام يعني: خلق الله الإنسان (٤).\n﴿مِنْ عَجَلٍ﴾ (اختلفوا فيه فقال قوم: يعني أن بنيته وخلقته من العجلة، وعليها طبع (٥)، ونظيره قوله ﷿: ﴿وَكَانَ الْإِنْسَانُ عَجُولًا﴾ (٦) (٧).\nقال سعيد بن جبير والسدي: لما دخل الروح في عيني آدم ﵇ نظر إلى ثمار الجنة، فلما دخل في جوفه اشتهى الطعام فوثب قبل أن تبلغ الروح رجليه عجلًا (٨) إلى ثمار الجنة، فذلك حين يقول ﴿خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ﴾ (٩).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ٢٦، \"معالم التنزيل\" للبغوي ٥/ ٣١٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٩.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ٢٨.\n(٣) في (ب): حميد والأعرج، وهو حميد بن قيس الأعرج، ثقة.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٢٨.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ٢٦، \"معالم التنزيل\" للبغوي ٥/ ٣١٨، \"لباب التأوبل\" للخازن ٣/ ٢٩٤.\n(٦) الإسراء: ١١.\n(٧) ما بين القوسين ساقط من (ب).\n(٨) زيادة من (ج).\n(٩) أخرجه الطبري في \"جامع البيان\" ١٧/ ٢٦، عن سعيد بن جبير بنحوه، مختصرًا، وإسناده ضعيف. وعن السدي بنحوه بإسناد ضعيف. =","vol":"18","page":125},{"text":"وقال آخرون معناه: خلق الإنسان من (١) تعجيل في خلق الله إياه (٢)، وقالوا: خلقه في آخر (٣) النهار (٤) يوم الجمعة قبل غروب الشمس فأسرع (في خلقه) (٥) قبل مغيبها (٦).\nقال مجاهد: خلق الله آدم بعد كل شيء آخر النهار من يوم خلق الجنة (٧) فلما أحيا الروح رأسه ولم تبلغ أسفله قال: يا رب، استعجل بخلقي قبل غروب الشمس (٨).\n_________\n= والأثر في \"معالم التنزيل\" للبغوي ٥/ ٣١٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٨ - ٢٨٩، \"لباب التأويل\" للخازن ٣/ ٢٩٤.\n(١) في الأصل طمس.\n(٢) في (ب): آدم.\n(٣) ساقطة من (ب).\n(٤) في (ب) زيادة قوله: في.\n(٥) ساقطة من (ب).\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٢٦، \"معالم التنزيل\" للبغوي ٥/ ٣١٩، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٩٥.\n(٧) في (ب)، (ج): الخلق.\n(٨) أخرجه مجاهد في \"تفسيره\" ١/ ٤١٠، بنحوه بإسناد ضعيف.\nوأخرجه الطبري في \"جامع البيان\" ١٧/ ٢٦، بنحوه بإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٥٣ (١٣٦٥٦)، والبغوي في \"معالم التنزيل\" ٥/ ٣١٩.\nوالقول بالاستعجال بخلق آدم قبل غروب الشمس، لا يصح في حق الله تعالى؛ لأن العجلة في الشيء ناتجة عن مخافة فواته، والله هو خالق كل شيء، وهو القادر على كل شيء.","vol":"18","page":126},{"text":"فقال بعضهم: هذا من المقلوب مجازه (١) خلق العجل من الإنسان، كقول العرب: عرضت الناقة على الحوض يريدون عرضت الحوض على الناقة، وكقولهم: إذا طلعت الشعرى (٢) واستوى العود على الحرباء (٣) أي: استوى الحرباء على العود (٤).\nوقال ابن مقبل:\nحسرت كفي عن السربال آخذه ... فردًا يجر على أيدي المفدّينا (٥)\nيعني (٦): حسرت السربال عن كفي ونحوها كثير.\nوقال أبو عبيدة وكثير (٧) من أهل المعاني: العجل الطين بلغة\n_________\n(١) في (ب): معناه.\n(٢) في (ب): السعير، والشعرى: كوكب نيّر، يقال له: المِرْزَم، يطلع بعد الجوزاء. وطلوعه في شدة الحر. \"لسان العرب\" (شعر).\n(٣) الحرباء: هي دويبة على شكل سام أبرص ذات قوائم أربع، دقيقة الرأس، مخططة الظهر، تستقبل الشمس نهارها وتدور معها كيف دارت وتتلون ألوانا، ويضرب بها المثل في الحزم والتلون.\nانظر: \"المعجم الوسيط\" (ص ١٦٤) (حرب).\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٢٧.\n(٥) \"ديوان ابن مقبل\" (ص ٢٣١)، والمقصود من البيت: أي مددت يدي لأخذ القميص لما خرج فائزًا به وحده ولم يشاركه غيره وحمله معه أنصاره الذين يقولون نفديك بنفوسنا.\nانظر: \"لسان العرب\" لابن منظور (فدي).\n(٦) في (ب) يريدوا، وفي (ج): يريد.\n(٧) ساقط من (ب).","vol":"18","page":127},{"text":"حمير (١).\nوأنشدوا (٢):\nوالنبع تنبت بين الصخر يابسة ... والنخل ينبت بين الماء والعجل (٣)\nأي: الطين ﴿سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ﴾ بالعذاب وسؤال الآيات (٤).\n\n<span data-type=\"title\" id=toc-2904>٣٨ </span>- ﴿وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ﴾\nالذي تعدنا (٥) من العذاب (٦).\nوقيل: القيامة، وتقديره الموعود (٧).\n_________\n(١) \"جامع البيان\" للطبري ١٧/ ٢٧، \"الدر المصون\" للسمين الحلبي ٨/ ١٥٧.\n(٢) أنشده أبو عبيدة عن شاعر من حمير.\nانظر: \"الدر المصون\" للسمين الحلبي ٨/ ١٥٧، \"روح المعاني\" للألوسي ١٧/ ٤٩.\n(٣) في الأصل: الصخر تنبت بين الصخر، وهو في \"النكت والعيون\" للماوردي ٣/ ٤٤٨، وفيه: والنبع في الصخرة الصماء منبته.\nانظر: \"روح المعاني\" للألوسي ١٧/ ٤٩، والمقصود من البيت: أن شجر النبع وهو من أشجار الجبال ينبت في الصخور اليابسة في الجبال كما أن النخل ينبت في الطين الذي يسقيه الماء.\nن \"لسان العرب\" (نبع).\n(٤) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٠).\n(٥) في (ب): تعدون.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٢٨.\n(٧) في (ب): الوعد، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٨٩.","vol":"18","page":128},{"text":"﴿إِنْ كُنْتُمْ صَادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-2905>٣٩ </span>- قال الله ﷾: ﴿لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ﴾\nيمنعون (١) ﴿عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَنْ ظُهُورِهِمْ﴾ السياط (٢).\n﴿وَلَا هُمْ يُنْصَرُونَ﴾ وفي الآية اختصار، يعني: لما أقاموا على كفرهم ولآمنوا وتابوا (٣).\n\n<span data-type=\"title\" id=toc-2906>٤٠ </span>- ﴿بَلْ تَأْتِيهِمْ﴾\nيعني: الساعة (٤).\n﴿بَغتَةَ﴾ فجأة (٥).\n﴿فَتَبْهَتُهُمْ﴾ قال ابن عباس: تفجؤهم (٦).\nوقال الفراء: تحيرهم (٧).\n﴿فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنْظَرُونَ﴾.\n_________\n(١) زيادة من (ج)، وهو في \"تفسير أبي القاسم الحبيبي\" (ص ١٩٠).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٠، \"لباب التأويل\" للخازن ٣/ ٢٩٥.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٥، بنحوه.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٠، \"لباب التأويل\" للخازن ٣/ ٢٩٥.\n(٥) ساقطة من (ب)، وهو في \"جامع البيان\" للطبري ٢٩/ ١٧، \"معالم التنزيل\" للبغوي ٥/ ٣٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٠.\n(٦) انظر: تفسير أبي القاسم الحبيبي\" (ص ١٩٠)، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٠.\n(٧) في (ب): يحيهم، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٠.","vol":"18","page":129},{"text":"<span data-type=\"title\" id=toc-2907>٤١ </span>- ﴿وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾\n\n<span data-type=\"title\" id=toc-2908>٤٢ </span>- ﴿قُلْ مَنْ يَكْلَؤُكُمْ بِاللَّيْلِ﴾\nيحفظكم ويحرسكم بالليل (١).\n﴿وَالنَّهَارِ مِنَ الرَّحْمَنِ﴾ إن (٢) أنزل بكم عذابه، ومعنى الآية: من أمر الرحمن وعذابه (٣).\nثم قال سبحانه: ﴿بَلْ هُمْ عَنْ ذِكْرِ رَبِّهِمْ﴾ (كتاب ربهم) (٤).\n﴿مُعْرِضُونَ﴾.\n\n<span data-type=\"title\" id=toc-2909>٤٣ </span>- ﴿أَمْ لَهُمْ آلِهَةٌ﴾\nوالميم صلة فيه وفي أمثاله (٥).\n﴿تَمْنَعُهُمْ مِنْ دُونِنَا لَا يَسْتَطِيعُونَ نَصْرَ أَنْفُسِهِمْ﴾ فكيف ينصرون عابديهم (٦).\n_________\n(١) في (ج): يحفظكم بالليل والنهار ويحرسكم من الرحمن، وهو في \"جامع البيان\" للطبري ٢٩/ ١٧.\n(٢) ساقطة من (ب).\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ٢٩، بمعناه.\n(٤) ساقط من (ب)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٢٠، بمعناه، \"لباب التأويل\" للخازن ٣/ ٢٩٥، بمعناه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩١، بمعناه.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩١.","vol":"18","page":130},{"text":"﴿وَلَا هُمْ مِنَّا يُصْحَبُونَ﴾ قال ابن عباس: يمنعون (١). وقال عطية عنه: يجارون (٢).\nتقول العرب: أنا لك (٣) جار وصاحب من فلان أي: مجير منه (٤).\nوقال مجاهد: ينصرون ويحفظون (٥).\nوقال قتادة: لا يصحبون من الله بخير (٦).\n_________\n(١) الأثر ذكره البخاري في كتاب التفسير مقدمة تفسير سورة الأنبياء، \"معالم التنزيل\" للبغوي ٥/ ٣٢٠، \"لباب التأويل\" للخازن ٣/ ٢٩٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ٣١، عن ابن عباس.\nوالإسناد مسلسل بالضعفاء.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٧/ ٢٤٥٣ (١٣٦٥٩) عن ابن عباس.\n(٣) في (ب): أتاك.\n(٤) انظر: \"لسان العرب\" لابن منظور (صحب).\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٤، بمثله مختصرًا، وأخرجه الطبري في \"جامع البيان\" ١٧/ ٣٠، عن معمر به بمثله مختصرًا.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٢٠، والخازن في \"لباب التأويل\" ٣/ ٢٩٥، مختصرًا.\n(٦) أخرجه الطبري في \"جامع البيان\" بمثله ١٧/ ٣٠.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٥٣ (١٣٦٦٠)، والبغوي في \"معالم التنزيل\" ٥/ ٣٢٠، والخازن في \"لباب التأويل\" ٣/ ٢٩٦، غير منسوب.\nوالأثر حسن.\nوالأقوال لا تعارض بينها.","vol":"18","page":131},{"text":"<span data-type=\"title\" id=toc-2910>٤٤ </span>- ﴿بَلْ مَتَّعْنَا هَؤُلَاءِ﴾\nالكفار (١) ﴿وَآبَاءَهُمْ﴾ في الدنيا (٢) ﴿حَتَّى طَالَ عَلَيْهِمُ الْعُمُرُ أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا﴾ (يعني: ما ينقص من) (٣) أطراف أرض المشركين، ويزيد في أطراف المؤمنين (٤).\n﴿أَفَهُمُ الْغَالِبُونَ﴾ أم نحن (٥).\n\n<span data-type=\"title\" id=toc-2911>٤٥ </span>- ﴿قُلْ إِنَّمَا أُنْذِرُكُمْ بِالْوَحْيِ﴾\nبالقرآن (٦).\n﴿وَلَا يَسْمَعُ الصُّمُّ الدُّعَاءَ﴾ قرأ أبو عبد الرحمن السلمي: ﴿يَسْمَعُ﴾ بضم الميم وفتح الياء (٧) ﴿الصُّمُّ﴾ رفع بمعنى أنه لا يفعل بهم ذلك (٨)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٠، \"لباب التأويل\" للخازن ٣/ ٢٤٦.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٠، \"لباب التأويل\" للخازن ٣/ ٢٤٦.\n(٣) ساقط من (ب).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢١، \"لباب التأويل\" للخازن ٣/ ٢٤٦.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢١.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٣٢،، عن قتادة بنحوه.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٥٣ (١٣٦٦٠)، والخازن في \"لباب التأويل\" ٣/ ٢٩٦، بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٩٢، بمعناه.\nوالأثر حسن.\n(٧) زيادة من (ب)، (ج).\n(٨) في (ب): وذلك بهم.","vol":"18","page":132},{"text":"على مذهب ما لم يسم فاعله (١). وقرأ ابن عامر: (تُسمِع) بتاء مضمومة وكسر الميم (الصمَ) نصب جعل الخطاب للنبي - ﷺ -، وقرأ الآخرون: ﴿يَسْمَعُ﴾ بياء مفتوحة وفتح الميم ﴿الْصُّمُّ﴾ رفع على أن الفعل بهم (٢).\n﴿إِذَا مَا يُنْذَرُونَ﴾ يخوفون ويحذرون (٣).\n\n<span data-type=\"title\" id=toc-2912>٤٦ </span>- ﴿وَلَئِنْ مَسَّتْهُمْ﴾\nأصابتهم (٤).\n﴿نَفْحَةٌ مِنْ عَذَابِ رَبِّكَ﴾ قال ابن عباس: طرف (٥).\nوقال مقاتل (٦) وقتادة: عقوبة (٧).\nوقال ابن كيسان: قليل (٨). وقال ابن جريج: نصيب، من قولهم\n_________\n(١) في (ب): بنصب.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٣)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٣.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢١، \"لباب التأويل\" للخازن ٣/ ٢٩٦، مختصرًا.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢١، \"لباب التأويل\" للخازن ٣/ ٢٩٦.\n(٥) في (ب): طارق، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٢١، \"لباب التأويل\" للخازن ٣/ ٢٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٣.\n(٦) ساقطة من (ب).\n(٧) أخرجه الطبري في \"جامع البيان\" ٣٣/ ١٧، عن قتادة.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٥٣ (١٣٦٦٠)، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٩٣.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢١، \"لباب التأويل\" للخازن ٣/ ٢٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٣.","vol":"18","page":133},{"text":"نفح فلان لفلان من ماله (١) إذا أعطاه قسمًا وحظًا منه (٢).\nوقال بعضهم: ضربة، من قول العرب: نفحت الدابة برجلها إذا ضربت بها (٣).\nقال الشاعر:\nوعمرة من سروات النساء ... تنفح بالمسك أردانها (٤)\n\n<span data-type=\"title\" id=toc-2913>٤٧ </span>- ﴿لَيَقُولُنَّ يَاوَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ﴾\n﴿وَنَضَعُ الْمَوَازِينَ الْقِسْطَ﴾\n(العدل، وإنما وحد القسط) (٥) وهو جمع الموازين؛ لأنه في مذهب عدل ورضى (٦).\nقال مجاهد: هذا مثل وإنما أراد بالميزان العدل (٧).\n_________\n(١) ساقطة من (ب).\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ٣٣، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٣ والأقوال لا تعارض بينها.\n(٣) انظر: \"لسان العرب\" لابن منظور (نفح).\n(٤) \"ديوان قيس بن الخطيم\" (١٩٩).\nوالمقصود من البيت: أي وامرأة من أعالي النساء قد طليت بالورس والزعفران وما يتخذ للعروس وقد ضربت برائحة المسك من أكمام قميصها.\nانظر: \"لسان العرب\" لابن منظور (ردن)، (سرا)، (غمر)، (نفح).\n(٥) ساقط من (ب).\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٣٣، بنحوه.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٤، بإسناد صحيح، وأخرجه الطبري =","vol":"18","page":134},{"text":"﴿فَلَا تُظْلَمُ نَفْسٌ شَيْئًا﴾ لا ينقص من ثواب حسناته ولا يزاد على سيئاته (١).\nيروى أن داود ﵇ سأل ربه أن (٢) يريه الميزان فلما رآه غشي عليه، ثم أفاق فقال: يا إلهي من الذي يقدر أن يملأ كفته حسنات. فقال يا داود: إني إذا رضيت عن عبدي ملأتها بتمرة (٣).\nفإن قيل: كيف وجه الجمع بين هذِه الآية وبين قوله ﷿: ﴿فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا﴾ (٤).\nفالجواب: أن المعني فيه لا نقومها ولا تستقيم على الحق من ناقصة وشائلة (٥)؛ لأنها باطلة (٦).\n﴿وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ﴾ رفع أهل المدينة المثقال\n_________\n= في \"جامع البيان\" ١٧/ ٣٣، عن مجاهد بإسنادين أحدهما حسن.\nوالأثر من طريق ابن أبي نجيح صحيح، ومن طريق ليث بن أبي سليم ضعيف.\nوالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٩٣ - ٢٩٤، بنحوه.\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢١، بنحوه.\n(٢) ساقطة من (ب).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢١، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٩٦، بنحوه.\n(٤) الكهف: ١٠٥.\n(٥) الشائل: هو كل ما ارتفع، وشال الميزان أي: ارتفعت إحدى كفتيه.\nانظر: \"لسان العرب\" (شول)، \"المعجم الوسيط\" (شال) (ص ٥٠١).\n(٦) المقصود هو: أن موازين أعمال الكفار لا تستقيم، لأنه ليس بينها تقارب وذلك لزيادة سيئاتهم على حسناتهم، فليس هناك ثمة تقارب بين الحسنات والسيئات في أعمالهم، والله أعلم. ولم أجد هذا عند غير المصنف.","vol":"18","page":135},{"text":"بمعنى وإن وقع، وحينئذ لا خبر له (١).\nونصبها الباقون على معنى وإن كان ذلك الشيء مثقال ذرة (٢). ومثله في سورة لقمان (٣).\n﴿أَتَيْنَا بِهَا﴾ أحصرناها (٤).\nوقرأ مجاهد (آتينا) بالمد أي: جازيناها (٥).\n﴿وَكَفَى بِنَا حَاسِبِينَ﴾.\n\n<span data-type=\"title\" id=toc-2914>٤٨ </span>- ﴿وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ﴾\nيعني: الكتاب الذي يفرق فيه (٦) بين الحق والباطل، وهو التوراة (٧).\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٢٦).\n(٢) ساقطة من (ج)، وفي (ب): حبة، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٢٦).\n(٣) هو قوله تعالى: ﴿يَابُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ﴾ ... [لقمان: ١٦].\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٣٣، \"معالم التنزيل\" للبغوي ٥/ ٣٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٤.\n(٥) انظر: \"المحتسب\" لابن جني ٢/ ٦٣.\n(٦) في نسخة (ب): به.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٧/ ٣٤، عن قتادة بنحوه.\nوالإسناد حسن.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٢٢، والخازن في \"لباب التأويل\" ٣/ ٢٩٧. والأثر حسن.","vol":"18","page":136},{"text":"وقال ابن زيد: يعني النصر على الأعداء، دليله قوله ﷿: ﴿وَمَا أَنْزَلْنَا عَلَى عَبْدِنَا يَوْمَ الْفُرْقَانِ﴾ (١) يعني: يوم بدر (٢).\nوهذا القول أشبه بظاهر الآية لدخول الواو في الضياء فيكون معنى الآية: ولقد آتينا موسى وهارون النصر والتوراة الذي هو الضياء والذكر للمتقين، وعلى هذا التأويل تكون الواو مقحمة زائدة (٣) كقوله: ﴿بِزِينَةٍ الْكَوَاكِبِ (٦) وَحِفْظًا﴾ (٤) (٥).\nويروى أن عكرمة كان يقول في هذِه الآية معناها: ﴿وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ وَضِيَاءً﴾، ويقول انقلوا هذِه الواو إلى قوله: ﴿الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ﴾ (٦) (٧).\n_________\n(١) الأنفال: ٤١.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٥.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٢٠٥، \"إعراب القرآن\" للنحاس ٣/ ٧٢، \"البيان\" لابن الأنباري ٢/ ١٦١، \"الدر المصون\" للسمين الحلبي ٨/ ١٦٧.\nوالصحيح أن القرآن ليس فيه حرف زائد، وإنما كل حرف له معنى وأثر في الكلام، والفرقان هو التوراة التي فيها فرق بين الحلال والحرام، ﴿وَضِيَاءً﴾ وصف للتوراة مثل قوله في سورة المائدة: ٤٦: ﴿فِيهِ هُدًى وَنُورٌ﴾.\nانظر: \"معاني القرآن\" للزجاج ٣/ ٣٩٤.\n(٤) الصافات: ٦، ٧.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٥.\n(٦) غافر: ٧.\n(٧) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩١).","vol":"18","page":137},{"text":"<span data-type=\"title\" id=toc-2915>٤٩ </span>- ﴿الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ﴾\nأي: يخافونه ولم يروه (١).\n﴿وَهُمْ مِنَ السَّاعَةِ مُشْفِقُونَ﴾.\n\n<span data-type=\"title\" id=toc-2916>٥٠ </span>- ﴿وَهَذَا ذِكْرٌ مُبَارَكٌ﴾\nيعني: القرآن (٢).\n﴿أَنْزَلْنَاهُ أَفَأَنْتُمْ لَهُ مُنْكِرُونَ﴾ جاحدون (٣).\n\n<span data-type=\"title\" id=toc-2917>٥١ </span>- ﴿وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ﴾\nيعني: توفيقه (٤). قال القرظي: صلاحه (٥).\n﴿مِنْ قَبْلُ﴾ أي: من قبل موسى وهارون (٦)، قال المفسرون:\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٢، \"لباب التأويل\" للخازن ٣/ ٢٩٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ٣٥، عن قتادة.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٥٤ (١٣٦٦٦)، والبغوي في \"معالم التنزيل\" ٥/ ٣٢٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٢، \"لباب التأويل\" للخازن ٣/ ٢٩٧.\n(٤) لم أجد هذا عند غير المصنف.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٢، \"لباب التأويل\" للخازن ٣/ ٢٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٦.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ٣٦، عن مجاهد.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٥٤ (١٣٦٦٨)، والبغوي في \"معالم التنزيل\" ٥/ ٣٢٢.","vol":"18","page":138},{"text":"يعني: هديناه صغيرًا، كما قال (١) ليحيى -﵇-: ﴿وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا﴾ (٢) (٣).\n﴿وَكُنَّا بِهِ عَالِمِينَ﴾ بأنه أهل للهداية والنبوة (٤).\n\n<span data-type=\"title\" id=toc-2918>٥٢ </span>- ﴿إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَذِهِ التَّمَاثِيلُ﴾\nالصور يعني: الأصنام (٥).\n﴿الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ﴾ على عبادتها مقيمون (٦).\n\n<span data-type=\"title\" id=toc-2919>٥٣ </span>- ﴿قَالُوا وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ (٥٣)﴾\nفاقتدينا بهم (٧).\n\n<span data-type=\"title\" id=toc-2920>٥٤ </span>- ﴿قَالَ﴾\nإبراهيم -﵇-: ﴿لَقَدْ كُنْتُمْ أَنْتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُبِينٍ﴾ بعبادتكم إياها (٨).\n_________\n(١) في (ب): هدينا.\n(٢) مريم: ١٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٢.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٢، \"لباب التأويل\" للخازن ٣/ ٢٩٧.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٣، \"لباب التأويل\" للخازن ٣/ ٢٩٧، بنحوه.\n(٦) في (ب) تكررت العبارة خطأ، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٢٣، \"لباب التأويل\" للخازن ٣/ ٢٩٧، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٦، بنحوه.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٣، \"لباب التأويل\" للخازن ٣/ ٢٩٧.\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ٣٧، \"معالم التنزيل\" للبغوي ٥/ ٣٢٣، \"لباب التأويل\" للخازن ٣/ ٢٩٧.","vol":"18","page":139},{"text":"<span data-type=\"title\" id=toc-2921>٥٥ </span>- ﴿قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنْتَ مِنَ اللَّاعِبِينَ (٥٥)﴾\nيعنون أجاد أنت فيما تقول أم لاعب (١).\n\n<span data-type=\"title\" id=toc-2922>٥٦ </span>- ﴿قَالَ بَلْ رَبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ﴾ خلقهن (٢).\n﴿وَأَنَا عَلَى ذَلِكُمْ مِنَ الشَّاهِدِينَ﴾\n\n<span data-type=\"title\" id=toc-2923>٥٧ </span>- ﴿وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ﴾\nلأمكرن بها (٣).\n﴿بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ﴾ قال مجاهد وقتادة: إنما قال إبراهيم -﵇- سر من قومه ولم يسمع ذلك إلا رجل واحد (٤) منهم وهو الذي أفشاه عليه وقال: ﴿سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ﴾ (٥).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ٣٧، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٢٣، \"لباب التأويل\" للخازن ٣/ ٢٩٨.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ٣٧، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٢٣، \"لباب التأويل\" للخازن ٣/ ٢٩٨، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٣، \"لباب التأويل\" للخازن ٣/ ٢٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٧.\n(٤) ساقطة من (ب).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ٣٧، عن مجاهد بنحوه.\nوالإسناد حسن.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٢٩٧، بنحوه.","vol":"18","page":140},{"text":"قال السدي: كان لهم في كل سنة (١) مجمع وعيد، وكانوا إذا رجعوا من عيدهم دخلوا على الأصنام فسجدوا لها، ثم عادوا إلى منازلهم، فلما كان ذلك العيد (٢) قال: أبو إبراهيم له: يا إبراهيم، لو خرجت معنا إلى عيدنا لأعجبك ديننا. فخرج معهم إبراهيم -﵇-، فلما كان ببعض الطريق ألقى نفسه ﴿فَقَالَ إِنِّي سَقِيمٌ (٨٩)﴾ (٣) يقول: أشتكي رِجلًا. فتوطؤا رجليه وهو صريع، فلما مضوا نادى في آخرهم وقد بقي ضعفاء الناس.\n﴿وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ (٥٧)﴾\nفسمعوها منه ثم رجع إبراهيم -﵇- إلى بيت الآلهة (٤) فإذا هن (٥) في بهو (٦) عظيم مستقبل باب البهو صنم عظيم إلى جنبه أصغر منه (٧)، بعضها إلى جنب بعض، كل صنم يليه أصغر منه إلى باب البهو، وإذا هم قد جعلوا طعامًا فوضعوه بين يدي الآلهة، قالوا: إذا كان حين نرجع رجعنا وقد بركت الإلهة في طعامنا فأكلنا منه (٨) فلما نظر\n_________\n(١) ساقطة من (ب).\n(٢) في (ج): اليوم.\n(٣) الصافات: ٨٩.\n(٤) في (ج): الأصنام.\n(٥) في (ب)، (ج): هو.\n(٦) البهو: هو البيت المقدم أمام البيوت، وكذلك يقال البهو: للواسع من كل شيء.\nانظر: \"لسان العرب\" لابن منظور (بها)، \"المعجم الوسيط\" (ص ٧٥) (بها).\n(٧) في (ب) زيادة قوله: وهي.\n(٨) زيادة من (ب).","vol":"18","page":141},{"text":"إليهم إبراهيم -﵇- وإلى ما بين يديهم من الطعام قال لهم على طريق الأستهزاء (١) ﴿أَلَا تَأْكُلُونَ﴾ (٢) فلما لم تجبه قال: ﴿مَا لَكُمْ لَا تَنْطِقُونَ (٩٢) فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ (٩٣)﴾ (٣) جعل يكسرهن (٤) بفأس في يده حتى إذا (٥) لم يبق إلا الصنم الأكبر (٦) علق الفأس في عنقه ثم خرج فذلك قوله -﷿-.\n\n<span data-type=\"title\" id=toc-2924>٥٨ </span>- ﴿فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَهُمْ﴾ (٧)\nقرأ يحيى بن وثاب والأعمش والكسائي: بكسر الجيم، أي: كسرًا وقطعًا، جمع جذيذ، وهو الهشيم، مثل خفيف وخفاف، وكريم وكرام (٨). وقرأ الباقون بضمه مثل الحطام والدقاق (٩).\n_________\n(١) في (ب): الاستفهام.\n(٢) الصافات: ٩١.\n(٣) الصافات: ٩٢، ٩٣.\n(٤) في (ب): يكسرها، وفي (ج): يكسرهم.\n(٥) ساقطة من (ب)، (ج).\n(٦) في (ب): الأعظم.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٧/ ٣٨، عن السدي بنحوه.\nوالإسناد ضعيف.\n(٨) قراءة الكسائي في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٤.\nوأما قراءة يحيى بن وثاب والأعمش فذكرها الطبري في \"جامع البيان\" ١٧/ ٣٧.\n(٩) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٤.","vol":"18","page":142},{"text":"﴿إِلَّا كَبِيرًا لَهُمْ﴾ إلا عظيم الآلهة فإنه لم يكسره ووضع الفأس على عنقه (١).\n﴿لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ﴾ فيتذكرون ويعلمون عجزها (٢).\n(وقيل: ﴿لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ﴾) (٣) فيسألونه، فلما جاء القوم من عيدهم إلى بيت آلهتهم ورأوا أصنامهم (٤).\n\n<span data-type=\"title\" id=toc-2925>٥٩ </span>- ﴿قَالُوا مَنْ فَعَلَ هَذَا بِآلِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ (٥٩)﴾\nيعني: الذين سمعوا إبراهيم -﵇- يقول: ﴿وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ﴾.\n\n<span data-type=\"title\" id=toc-2926>٦٠ </span>- ﴿قَالُوا سَمِعْنَا فَتًى يَذْكُرُهُمْ﴾ (٥)\nيعيبهم ويسبهم ويستهزئ بهم ﴿يُقَالُ لَهُ إِبْرَاهِيمُ﴾ هو الذي نظن صنع هذا، فبلغ ذلك نمرود (٦) وأشراف قومه (٧).\n_________\n(١) في (ب): عاتقه، وهو في \"جامع البيان\" للطبري ١٧/ ٣٩، \"معالم التنزيل\" للبغوي ٥/ ٣٢٤، \"لباب التأويل\" للخازن ٣/ ٢٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٨، بنحوه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٤، \"لباب التأويل\" للخازن ٣/ ٢٩٨، بمعناه.\n(٣) زيادة من (ج).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٤، \"لباب التأويل\" للخازن ٣/ ٢٩٨، بنحوه.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ٣٩، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٢٤، \"لباب التأويل\" للخازن ٣/ ٢٩٩، بنحوه.\n(٦) نمرود بن كنعان بن كوش بن سام بن نوح. وقيل غير ذلك.\nانظر: \"قصص الأنبياء\" لابن كثير ١/ ١٧١.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٤، \"لباب التأويل\" للخازن ٣/ ٢٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٩.","vol":"18","page":143},{"text":"<span data-type=\"title\" id=toc-2927>٦١ </span>- ﴿فَأْتُوا بِهِ عَلَى أَعْيُنِ النَّاسِ﴾\nقيل معناه: على رؤوس الناس (١). وقيل: بمرأى منهم (٢). وإنما أرادوا بذلك: أظهِروا الذي فعل للناس، كما تقول العرب: إذا ظهر الأمر وشهر كان ذلك على أعين الناس يراد بأعين الناس (٣). ﴿لَعَلَّهُمْ يَشْهَدُونَ﴾. (عليه أنه الذي فعل ذلك، وكرهوا أن يأخذوه بغير بينة، قاله قتادة والسدي (٤).\nوقال الضحاك: لعلهم يشهدون) (٥) ما يصنع به ويعاتب (٦) أي: يحضرون فلما أتوا به (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ٤٠.\n(٢) في (ج): بمرآهم، وهو في \"جامع البيان\" للطبري ١٧/ ٤٠، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٢٤، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٩٩، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٩، بنحوه.\nوكلا القولين يحتمله المعنى.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٤٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٠، عن السدي بإسناد ضعيف، وعن قتادة بإسناد حسن.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٢٤، \"مفاتيح الغيب\" للرازي ١١/ ١٨٤.\n(٥) زيادة من (ج).\n(٦) في (ج): نصنع به ونعاقبه.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٥، عن محمد بن إسحاق، \"لباب التأويل\" للخازن ٣/ ٢٩٩.","vol":"18","page":144},{"text":"<span data-type=\"title\" id=toc-2928>٦٢ </span>- ﴿قَالُوا﴾\nله (١) ﴿أَأَنْتَ فَعَلْتَ هَذَا بِآلِهَتِنَا يَاإِبْرَاهِيمُ﴾ قال إبراهيم (٢).\n\n<span data-type=\"title\" id=toc-2929>٦٣ </span>- ﴿بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا﴾\nغضب من أن تعبدوا معه هذِه الصغار وهو أكبر منها فكسرهن (قاله ابن إسحاق) (٣).\nوإنما أراد إبراهيم صلوات الله عليه وسلامه بذلك إقامة الحجة عليهم، فذلك قوله ﴿فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ﴾ (٤) حتى يخبروكم: من فعل هذا بهم (٥)؟ !\nوروي عن الكسائي أنه كان يقف عند قوله: ﴿بَلْ فَعَلَهُ﴾ ويقول معناه: فعله من فعله، ثم يبتدئ ﴿كَبِيرُهُمْ هَذَا﴾ (٦).\n_________\n(١) ساقطة من (ب)، وهو في \"جامع البيان\" للطبري ١٧/ ٤٠، \"معالم التنزيل\" للبغوي ٥/ ٣٢٥، \"لباب التأويل\" للخازن ٣/ ٢٩٩.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٥.\n(٣) في الأصل: قاله ابن عباس، والأثر أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٠. والإسناد ضعيف.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٢٥، \"لباب التأويل\" للخازن ٣/ ٢٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢٩٩ - ٣٠٠، بنحوه.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٥، غير منسوب، \"لباب التأويل\" للخازن ٣/ ٢٩٩، غير منسوب.\n(٥) انظر: \"لباب التأويل\" للخازن ٣/ ٢٩٩، بنحوه.\n(٦) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩١)، \"معالم التنزيل\" للبغوي ٥/ ٣٢٥.","vol":"18","page":145},{"text":"وقال القتيبي: جعل إبراهيم -﵇- النطق شرطًا (١) للفعل فقال: ﴿قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ (٦٣)﴾ والمعنى: إن قدروا على النطق قدروا على الفعل فأراهم عجزهم على النطق والفعل (٢) وفي ضمنه: أنا فعلت ذلك (٣).\nوالذي (٤) تظاهرت به الأخبار في هذِه الآية قول ابن إسحاق (٥) يدل عليه قول النبي - ﷺ -: \"لم يكذب إبراهيم إلا ثلاث كذبات كلها في الله -﷿-، قوله: ﴿إِنِّي سَقِيمٌ﴾ (٦)، وقوله: ﴿فَعَلَهُ كَبِيرُهُمْ هَذَا﴾ وقوله لسارة: هي أختي (٧).\n_________\n(١) ساقطة من (ب).\n(٢) زيادة من (ب)، (ج).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٥، بنحوه، وقال هو الأصح كحديث أبي هريرة لم يكذب إبراهيم إلا ثلاث كذبات ...، \"لباب التأويل\" للخازن ٣/ ٢٩٩، بنحوه غير منسوب.\n(٤) ساقطة من (ب).\n(٥) في الأصل: قول ابن عباس.\n(٦) الصافات: ٨٩.\n(٧) سارة بنت هاران بن ناحور بن ساروع بن راغو بن فالغ بن عابر بن شالخ بن أرفخشذ ابن سام بن نوح -﵇-، وهي ابنة هاران عم إبراهيم.\nانظر: \"قصص الأنبياء\" لابن كثير ١/ ١٥٥، ١٧٥.\nوالحديث أخرجه البخاري في كتاب الأنبياء، باب قول الله تعالى ﴿وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا﴾ (٣٣٥٧، ٣٣٥٨)، قال حدثنا سعيد بن تليد الرعيني، أخبرنا ابن وهب قال: أخبرني جرير بن حازم، عن أيوب، عن محمد، عن أبي هريرة، وقال: حدثنا محمد بن محبوب، حدثنا حماد بن زيد، عن أيوب، عن محمد، عن أبي هريرة بمثله مطولًا. =","vol":"18","page":146},{"text":"وغير مستحيل أن يكون الله قد (١) أذن لرسوله وخليله في ذلك ليقرع قومه ويوبخهم ويحتج عليهم ويعرفهم موضع خطئهم كما أذن ليوسف -﵇-، حين أمر مناديه فقال لإخوته: ﴿أيتها العير إنكم سارقون﴾ (٢) ولم يكونوا سرقوا شيئًا (٣).\n\n<span data-type=\"title\" id=toc-2930>٦٤ </span>- ﴿فَرَجَعُوا إِلَى أَنْفُسِهِمْ﴾\nيقول (٤): فتفكروا بقلوبهم ورجعوا إلى عقولهم فقالوا: ما نراه إلا\n_________\n= وأخرجه في كتاب النكاح، باب اتخاذ السراري ومن أعتق جاريته ثم تزوجها (٥٠٨٤)، قال: حدثنا سعيد بن تليد، قال: أخبرني ابن وهب، قال: أخبرني جرير بن حازم، عن أيوب، عن محمد، عن أبي هريرة.\nوقال حدثنا سليمان، عن حماد بن زيد، عن أيوب، عن محمد، عن أبي هريرة مختصرًا.\nوأخرجه في كتاب البيوع، باب شراء المملوك من الحربي وهبته وعتقه (٢٢١٧)، قال: حدثنا أبو اليمان، أخبرنا شعيب، حدثنا أبو الزناد، عن الأعرج، عن أبي هريرة مختصرًا.\nوأخرجه في كتاب الإكراه، باب إذا استكرهت المرأة على الزنا فلا حد عليها (٦٩٥٠)، قال: حدثنا أبو اليمان، حدثنا شعيب، حدثنا أبو الزناد عن الأعرج، عن أبي هريرة مختصرًا.\nوأخرجه مسلم في كتاب الفضائل، باب من فضائل إبراهيم الخليل - ﷺ - (٢٣٧١) قال: حدثني أبو الطاهر، أخبرنا عبد الله بن وهب، أخبرني جرير بن حازم، عن أيوب السختياني، عن محمد بن سيرين، عن أبي هريرة فذكره.\n(١) زيادة من (ب).\n(٢) يوسف: ٧٠.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ٤١، \"معالم التنزيل\" للبغوي ٥/ ٣٢٥، بنحوه.\n(٤) ساقطة من (ب).","vol":"18","page":147},{"text":"كما قال: ﴿إِنَّكُمْ أَنْتُمُ الظَّالِمُونَ﴾ (هذا الرجل في سؤالكم إياه وهذِه آلهتكم التي فعل بها ما (١) فعل حاضرة فاسألوها) (٢).\nوقيل: ﴿إِنَّكُمْ أَنْتُمُ الظَّالِمُونَ﴾ بعبادتكم الأوثان الصغار (٣) مع هذا الكبير.\n\n<span data-type=\"title\" id=toc-2931>٦٥ </span>- ﴿ثُمَّ نُكِسُوا عَلَى رُءُوسِهِمْ﴾\nمتحيرين متشورين (٤) وعلموا أنها لا تنطق ولا تبطش فقالوا: ﴿لَقَدْ عَلِمْتَ مَا هَؤُلَاءِ يَنْطِقُونَ﴾ فلما أجهت الحجة لإبراهيم -﵇- عليهم (٥) قال لهم.\n\n<span data-type=\"title\" id=toc-2932>٦٦ </span>- ﴿أَفَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ (٦٦)﴾\n\n<span data-type=\"title\" id=toc-2933>٦٧ </span>- ﴿أُفٍّ لَكُمْ وَلِمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَفَلَا تَعْقِلُونَ (٦٧)﴾\nفلما لزمتهم الحجة (وعلموا أنهم) (٦) عجزوا عن الجواب.\n_________\n(١) ساقطة من (ب).\n(٢) ساقط من (ب).\n(٣) زيادة من (ب)، (ج).\n(٤) متحيرين: أي مضطربين في أمرهم.\nانظر: \"لسان العرب\" لابن منظور (حور).\nمتشورين: أي من الخجل، وهو أن يفعل الإنسان فعلًا يخجل ويستحي منه. المصدر السابق (خجل)، (شور).\n(٥) ساقطة من (ج).\n(٦) ساقط من (ب).","vol":"18","page":148},{"text":"<span data-type=\"title\" id=toc-2934>٦٨ </span>- ﴿قَالُوا حَرِّقُوهُ وَانْصُرُوا آلِهَتَكُمْ إِنْ كُنْتُمْ فَاعِلِينَ (٦٨)﴾ (١).\nقال ابن عمر - ﵄ - (٢): الذي أشار عليهم بتحريق إبراهيم بالنار رجل من الأكراد (٣).\nقال شعيب الجبائي: اسمه هيزن فخسف الله تعالى به الأرض فهو يتجلجل (٤) فيها إلى يوم القيامة (٥).\nقالوا: فلما أجمع نمرود (وقومه على) (٦) إحراق إبراهيم -﵇- حبسوه في بيت وبنوا بنيانًا كالحظيرة (٧) فذلك قوله -﷿-: ﴿قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ (٩٧)﴾ (٨) ثم جمعوا له صلاب (٩) الحطب من\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٠٣، بنحوه.\n(٢) في الأصل، و(ب): ابن عمران.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٣، بنحوه.\nوالأثر موضوع.\nوالأثر ذكره ابن كثير في \"البداية والنهاية\" ١/ ١٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٠٣.\n(٤) يتجلجل: أي ساخ في الأرض ودخل فيها.\nانظر: \"لسان العرب\" لابن منظور (جلل).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٣.\nوالأثر ذكره ابن كثير في \"البداية والنهاية\" ١/ ١٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٠٣.\n(٦) من (ب)، (ج).\n(٧) الحظيرة: هي جرين التمر. انظر: \"لسان العرب\" لابن منظور (حظر).\n(٨) الصافات: ٩٧.\n(٩) في (ب): جمع صلاب، وفي (ج): ثم جعلوا له صلاة.","vol":"18","page":149},{"text":"أصناف (١) الخشب حتى إن كانت المرأة لتمرض فتقول: لئن عافاني الله لأجمعن حطبًا لإبراهيم. (وكانت المرأة) (٢) تنذر في بعض ما تطلب مما تحب أن تدرك لئن أصابته لتحتطبن في نار إبراهيم التي يحرق حزمه (٣) بها احتسابًا في دينها (٤).\nقال ابن إسحاق: كانوا يجمعون الحطب شهرًا حتى إذا أكثروا وجمعوا منه ما أرادوا أشعلوا في كل ناحية من الحطب نارًا (٥)، فاشتعلت النار واشتدت حتى إن (٦) كان الطير لتمر بها فتحترق من شدة وهجها (٧) ثم عمدوا إلى إبراهيم خليل الرحمن -﵇- فرفعوه على رأس البنيان وقيدوه ثم اتخذوا منجنيقًا (٨) ووضعوه فيه مقيدًا مغلولًا (٩) فصاحت السماء والأرض وما فيهن (١٠) من الملائكة\n_________\n(١) في (ب): أنواع.\n(٢) ساقط من (ب).\n(٣) من (ب).\n(٤) انظر: \"البداية والنهاية\" لابن كثير ١/ ١٤٦.\n(٥) من (ب).\n(٦) ساقطة من (ب).\n(٧) وهجها: أي وقودها.\nانظر: \"لسان العرب\" لابن منظور (وهج).\n(٨) المنجنيق: بفتح الميم وكسرها، هي الآلة التي ترمى بها الحجارة، وهو دخيل أعجمي معرب، وأصلها بالفارسية من جي نيك، أي ما أجودني، وهي مؤنثة.\nالمصدر السابق (مجنق).\n(٩) مغلولًا: أي قد جمعت يداه إلى عنقه.\nالمصدر السابق (غلل).\n(١٠) في الأصل: وما عليها، وفي (ج): وما فيها.","vol":"18","page":150},{"text":"وجميع الخلق إلا الثقلين صيحة واحدة: أي ربنا: إبراهيم (١) ليس في أرضك أحد يعبدك غيره يحرق فيك، فأذن لنا في نصرته. فقال الله -﷿- لهم (٢): إذا استغاث بشيء منكم أو دعاه فلينصره فقد أذنت له في ذلك، وإن لم يدع غيري فأنا أعلم به، وأنا وليه فخلوا بيني وبينه. فلما أرادوا إلقاءه في النار أتاه خازن المياه، فقال (٣): إن أردت أخمدت النار، (فإن خزائن المياه والأمطار بيدي (٤)، وأتاه خازن الرياح، فقال: إن شئت طيرت النار) (٥) في الهواء، فقال إبراهيم (٦) ﵊: لا حاجة لي إليكم (٧)، ثم رفع رأسه إلى السماء، فقال: اللهم أنت الواحد في السماء وأنا (٨) الواحد في الأرض، ليس في الأرض أحد يعبدك غيري، حسبي الله ونعم الوكيل (٩).\n_________\n(١) في (ب): إبراهيم يا ربنا.\n(٢) ساقطة من (ج).\n(٣) في (ب): فقالوا.\n(٤) من (ج).\n(٥) ساقط من (ب).\n(٦) ساقطة من (ب).\n(٧) في (ب) أي علم لا حاجة.\n(٨) ساقطة من (ب).\n(٩) أخرجه الطبري في \"جامع البيان\" عن السدي ١٧/ ٤٣، بنحوه.\nوالإسناد ضعيف.\nوالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٠٣. =","vol":"18","page":151},{"text":"روى المعتمر (١)، عن ابن كعب (٢)، عن أرقم (٣): أن إبراهيم -﵇- قال حين أوثقوه ليلقوه في النار: لا إله إلا أنت سبحانك (٤) رب العالمين، لك الحمد ولك الملك لا شريك لك، قال (٥): ثم رموا به في المنجنيق إلى النار من مضرب شاسع فاستقبله جبريل، فقال: يا إبراهيم ألك حاجة؟ فقال: أما إليك فلا. فقال جبريل -﵇-: فاسأل ربك، فقال إبراهيم: حسبي من سؤالي علمه بحالي (٦).\n_________\n= وللأثر شاهد من حديث ابن عباس رواه البخاري في كتاب التفسير، تفسير سورة آل عمران، باب قوله تعالى: ﴿إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ﴾ (٤٥٦٣)، قال: حدثنا أحمد بن يونس، قال: أراه، قال: حدثنا أبو بكر، عن أبى حصين، عن أبي الضحى، عن ابن عباس مختصرًا.\nوفي (٤٥٦٤) وقال حدثنا مالك بن إسماعيل، حدثنا إسرائيل، عن أبي حصين به مختصرًا.\n(١) لم يتبين لي من هو.\n(٢) أبي بن كعب، الصحابي المشهور.\n(٣) لم يتبين لي من هو.\n(٤) في (ب) زيادة قوله: إني كنت من الظالمين.\n(٥) في الأصل: قالوا.\n(٦) الأثر ذكره المصنف في \"عرائس المجالس\" (ص ٥٤)، والبغوي في \"معالم التنزيل\" ٥/ ٣٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٠٣، \"سلسلة الأحاديث الضعيفة والموضوعة\" للألباني ١/ ٢١، في رواية كعب الأحبار، \"نصيحة الداعية في اجتناب الأحاديث الضعيفة والواهية\" من رواية أبي بن كعب ١/ ٧. وقال ابن تيمية في \"مجموع الفتاوى\" ١/ ١٨٣ ليس له إسناد معروف، وهو باطل، بل الذي ثبت في \"الصحيح\" عن ابن عباس أنه قال: \"حسبي الله ونعم الوكيل\".","vol":"18","page":152},{"text":"<span data-type=\"title\" id=toc-2935>٦٩ </span>- فقال الله -﷿-: ﴿قُلْنَا يَانَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ (٦٩)﴾.\nقال السدي: كان جبريل -﵇- هو الذي ناداها (١).\nقال ابن عباس - ﵄ -: لو لم يتبع بردها سلامًا لمات إبراهيم من بردها فلم يبق يومئذ نار في الأرض إلا طفئت وخمدت (٢) ظنت أنها هي تعنى (٣).\nقال السدي: (فأخذت الملائكة) (٤) بضبعي (٥) إبراهيم -﵇- فأقعدوه على الأرض فإذا عين ماء عذب وورد أحمر ونرجس (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٣.\nوالإسناد ضعيف.\n(٢) زيادة من (ب).\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ٤٤، \"معالم التنزيل\" للبغوي ٥/ ٣٢٨، بمعناه، \"لباب التأويل\" للخازن ٣/ ٣٠١، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٠٤.\n(٤) ساقط من (ب).\n(٥) الضبع: هو ما بين الإبط إلى نصف العضد من أعلاه. يقال: أخذه بضبعيه أي: بعضديه.\nانظر: \"لسان العرب\" لابن منظور (ضبع)، \"المعجم الوسيط\" (ص ٥٣٣) (ضبع).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٢٨، \"لباب التأويل\" للخازن ٣/ ٣٠١.\nوالإسناد ضعيف.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٢٨، والخازن في \"لباب التأويل\" ٣/ ٣٠١.\nوالأثر ضعيف.","vol":"18","page":153},{"text":"قالوا: وكان إبراهيم -﵇- في ذلك الموضع سبعة أيام (١).\nقال المنهال بن عمرو: قال إبراهيم خليل الله -﵇-: ما كنت أيامًا (في الدنيا) (٢) قط أنعم مني نعيمًا (٣) من الأيام التي كنت فيها في النار (٤).\nقال ابن يسار: وبعث الله -﷿- ملك الظل في صورة إبراهيم -﵇- فقعد فيها (٥) إلى جنب إبراهيم وهو (٦) يؤنسه، قالوا: وبعث الله تعالى بقميص من حرير الجنة وأتاه (٧) جبريل -﵇- به (٨) فقال (يا إبراهيم) (٩): إن ربك يقول أما علمت أن النار لا تضر أحبابي.\n_________\n(١) \"معالم التنزيل\" للبغوي ٥/ ٣٢٨، \"لباب التأويل\" للخازن ٣/ ٣٠١.\n(٢) زيادة من (ب).\n(٣) زيادة من (ب).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٤.\nوالإسناد ضعيف.\nوالأثر في \"تفسير القرآن العظيم\" لابن أبي حاتم ٧/ ٢٤٥٦ (١٣٦٧٨) بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٢٨، \"لباب التأويل\" للخازن ٣/ ٣٠١، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٠٤.\nوالأثر ضعيف.\n(٥) في الأصل: معها.\n(٦) ساقطة من (ب).\n(٧) في (ب): فأتاه.\n(٨) من (ب).\n(٩) ساقطة من (ج).","vol":"18","page":154},{"text":"ثم نظر نمرود من صرح له وأشرف على إبراهيم -﵇- وما يشك في موته فرأى إبراهيم جالسًا (١) في روضة ورأى الملك قاعدًا إلى جنبه (٢) وما حوله نار تحرق (ما جمعوا له من الحطب) (٣) فناداه نمرود: يا إبراهيم، كبير إلهك الذي بلغت قدرته أن (٤) حال بينك وبين ما أرى حتى لم تضرك يا إبراهيم، هل تستطيع أن تخرج منها؟ قال: نعم. قال (٥): هل تخشى إن أقمت فيها أن تضرك؟ قال: لا. قال: فقم فاخرج منها. فقام إبراهيم -﵇- يمشي فيها حتى خرج منها، فلما خرج منها (٦) إليه، قال يا إبراهيم: من الرجل الذي رأيت معك في مثل (٧) صورتك قاعدًا إلى جنبك؟ قال: ذاك (٨) ملك الظل أرسله إليّ ربي (٩) ليؤنسني فيها. فقال نمرود: يا إبراهيم، إني مقرب إلى إلهك قربانًا (١٠) لما رأيت من قدرته وعزته فيما (١١) صنع بك حين\n_________\n(١) ساقطة من (ب).\n(٢) في (ب): عنده.\n(٣) ساقط من (ب).\n(٤) ساقطة من (ب).\n(٥) ساقطة من (ب).\n(٦) من (ب).\n(٧) من (ب)، (ج).\n(٨) في (ب)، (ج): ذلك.\n(٩) من (ج)، وفي نسخة (ب): ربي إلى.\n(١٠) ساقطة من (ب)، والقربان هو: كل ما يتقرب به إلى الله -﷿- من ذبيحة وغيرها.\nانظر: \"لسان العرب\" لابن منظور (قرب)، \"المعجم الوسيط\" (ص ٧٢٣) (قرب).\n(١١) في (ب): فيك.","vol":"18","page":155},{"text":"أبيت إلا عبادته وتوحيده، إني ذابح له أربعة آلاف (١) بقرة. فقال له إبراهيم: إذًا لا يقبل الله منك ما كنت على دينكم هذا حتى تفارقه إلى ديني. فقال يا إبراهيم: لا أستطيع ترك ملكي، ولكن سوف أذبحها له. فذبحها له نمرود، ثم كفّ عن إبراهيم -﵇- ومنعه الله -﷿- منه (٢).\nقال أبو هريرة: إن (٣) أحسن شيء قاله أبو إبراهيم لما رفع عنه الطبق (٤) وهو في النار يرشح جبينه نداوة (٥) فقال عند ذلك: نعم الرب ربك يا إبراهيم (٦).\nقال كعب وقتادة والزهري ﵏: ما انتفع أحد من أهل الأرض (٧) يومئذٍ بنار ولا أحرقت النار (٨) يومئذ شيئًا (٩) إلا وثاق\n_________\n(١) في الأصل: ألف، وسقط من (ب).\n(٢) في (ب): منها.\nوهو في \"تاريخ الأمم والملوك\" للطبري ١/ ١٤٧، \"عرائس المجالس\" للمصنف (ص ٥٤).\n(٣) ساقطة من (ب).\n(٤) في (ب): الطبقة، والطبق هو: غطاء كل شيء، وطبق كل شيء ما ساواه.\nانظر: \"لسان العرب\" لابن منظور (طبق).\n(٥) من (ب).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٤.\nوالإسناد ضعيف.\n(٧) في الأصل: النار.\n(٨) ساقطة من (ب).\n(٩) ساقطة من (ب).","vol":"18","page":156},{"text":"إبراهيم (-﵇-) (١)، ولم تأت يومئذ دابة إلا أطفأت عنه (٢) النار إلا الوزغ (٣)، فلذلك أمر النبي - ﷺ - بقتله وسماه فويسقًا (٤).\nقال شعيب الجبائي: ألقي (إبراهيم -﵇-) (٥) في النار وهو ابن ست عشرة سنة، وذبح إسحاق -﵇- وهو ابن سبع سنين، وولدته سارة ﵍ وهي بنت (٦) تسعين سنة، وكان مذبحه من بيت إيليا (٧) على ميلين، فلما علمت سارة بما أراد بإسحاق بطنت يومين وماتت لليوم الثالث (٨).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٥ عن كعب.\nوالإسناد صحيح.\n(٢) ساقطة من (ج).\n(٣) الوزغ هو: دويبة وهو سام أبرص.\nانظر: \"لسان العرب\" لابن منظور (وزغ)، \"المعجم الوسيط\" (ص ١٠٢٩) (وزغ).\nوالأثر أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٥ عن قتادة.\nوالإسناد صحيح.\n(٤) في (ب): الفوسيقة، والأثر أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٥ عن الزهري. والإسناد صحيح.\n(٥) ساقط من (ب).\n(٦) ساقطة من (ب).\n(٧) في (ج): إلى، وإيليا هي: مدينة بيت المقدس، وفيها ثلاث لغات، مد آخرها إيلياء، وقصر آخرها إيليا، وقصر أولها: إلياء، وقيل معناها: بيت الله.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٢١٧، \"مراصد الاطلاع\" للبغدادي ١/ ١٣٨.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٥، بنحوه، والإسناد ضعيف.","vol":"18","page":157},{"text":"<span data-type=\"title\" id=toc-2936>٧٠ </span>- قال الله سبحانه: ﴿وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ (٧٠)﴾.\n\n<span data-type=\"title\" id=toc-2937>٧١ </span>- ﴿وَنَجَّيْنَاهُ وَلُوطًا﴾\nمن نمرود وقومه من أرض العراق (١) ﴿إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ﴾ يعني: الشام (٢).\nقال أبي بن كعب: سماها مباركة؛ لأنه ما من ماء عذب إلا وينبع أصله من تحت الصخرة التي ببيت (٣) المقدس (٤).\nوقال قتادة: كان يقال: بالشام أعقار (٥) دار الهجرة وما ينقص في\n_________\n(١) العراق: هي بلاد الكوفة والبصرة، وهي في أسفل بلاد العرب.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٩٣.\nوالأثر في \"جامع البيان\" للطبري ١٧/ ٤٥، \"معالم التنزيل\" للبغوي ٥/ ٣٢٩.\n(٢) الشام: بفتح أوله وبغير همزة، وقيل: بفتح أوله وسكون همزته، وقيل: بفتح همزته، تمتد من العراق إلى العريش المتاخم للحدود المصرية، ومن جبلي طيئ إلى بحر الروم، وبها أمهات المدن مثل حلب وحماة وحمص ودمشق وبيت المقدس وغير ذلك.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٣١٠.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٢٩، \"لباب التأويل\" للخازن ٣/ ٣٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٠٥.\n(٣) في (ب): في بيت.\nوبيت المقدس هو مدينة إيلياء كما سبق بيانه في الصفحة السابقة.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٦.\nوالإسناد ضعيف.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٢٩، \"لباب التأويل\" للخازن ٣/ ٣٠٢.\nوالأثر ضعيف.\n(٥) عقار الشيء: هو خياره. انظر: \"لسان العرب\" لابن منظور (عقر).","vol":"18","page":158},{"text":"الأرض زيد في الشام، وما نقص من الشام زيد في فلسطين (١)، وكان يقال هي: أرض المحشر والنشر، وبها يجمع الناس، وبها ينزل عيسى ابن مريم ﵉، وبها يهلك الله الدجال (٢).\nوحدث أبو قلابة (٣) أن رسول الله - ﷺ - قال: \"رأيت فيما (٤) يرى النائم كأن الملائكة حملت عمود الكتاب فوضعته بالشام (٥)، فأولته أن الفتن إذا وقعت فإن الإيمان بالشام\" (٦) وذكر لنا أن عمر بن الخطاب - ﵁ - قال لكعب: ألا تتحول إلى المدينة فإنها مهاجر رسول الله - ﷺ - وموضع قبره. قال له (٧) كعب: يا أمير المؤمنين، إني أجد في كتاب الله المنزل أن الشام كنز الله في أرضه وبها كنزه من عباده (٨).\n_________\n(١) فلسطين: بالكسر ثم الفتح وسكون السين، آخر كور الشام من ناحية مصر.\n\"مراصد الاطلاع\" للبغدادي ٣/ ١٠٤٢.\n(٢) الدَّجَّال: بتشديد الجيم والفتح، رجل يدعي الربوبية ويأتي بالأعمال الخارقة ليروج بها دعوته، مكتوب بين عينيه كافر، وخروجه أحد أشراط الساعة الكبرى. انظر: \"معجم ألفاظ العقيدة\" لعامر بن عبد الله بن فالح (١٧٤).\nوالأثر أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٦، بنحوه.\nوالإسناد حسن.\n(٣) في (ب): أبو قلبية.\n(٤) في (ب): فيها.\n(٥) في (ب)، (ج): في الشام.\n(٦) في (ب): في الشام، والأثر أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٦.\nوالإسناد ضعيف.\n(٧) زيادة من (ب)، (ج).\n(٨) أخرجه الأزدي في \"الجامع\" ١١/ ٢٥١.\nوالإسناد صحيح.\nوالأثر صحيح.","vol":"18","page":159},{"text":"قال محمد بن إسحاق بن يسار: استجاب لإبراهيم -﵇- رجال من قومه حمِن رأوا ما صنع الله -﷿- به من جعل النار عليه بردًا وسلاما على خوف من نمرود وملئهم، فآمن به لوط -﵇- وكان ابن أخيه وهو لوط بن هاران بن تارخ، وهاران هو أخو إبراهيم -﵇-، وكان لهما أخ ثالث يقال له: ناخور بن تارخ، فهاران أبو لوط، وناخور أبو تبويل، وتبويل أبو لايان، ورتقا بنت تبويل (١) امرأة إسحاق بن إبراهيم أم يعقوب ﵈، وليا وراحيل زوجتا يعقوب ابنتا لايان، وآمنت به أيضًا سارة وهي (ابنة عمه وهي سارة بنت هاران الأكبر عنم إبراهيم -﵇-) (٢).\n(وقال السدي) (٣): كانت سارة بنت ملك حران (٤) (وذلك أن إبراهيم ولوطًا ﵉ أنطلقا قبل الشام فلقي إبراهيم سارة وهي بنت ملك حران) (٥) وقد طعنت على قومها في دينهم، فتزوجها إبراهيم على أن لا يغيرها (٦).\n_________\n(١) في (ب): من الآيات ويقال بنت تنزيل.\n(٢) ساقط من (ب).\nوهو في \"تاريخ الرسل والملوك\" للطبري ١/ ٢٤٤، \"عرائس المجالس\" للمصنف (ص ٥٥).\n(٣) ساقط من (ب).\n(٤) حران: بتشديد الراء وآخره نون، مدينة عظيمة مشهورة، قيل إنها سميت بهاران أخي إبراهيم؛ لأنه أول من بناها فعربت فقيل لها: حران.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٣٥.\n(٥) من (ب)، (ج).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٧.\nوالإسناد ضعيف.\nوالأثر ذكره المصنف في \"عرائس المجالس\" (ص ٥٥).","vol":"18","page":160},{"text":"قال ابن إسحاق: خرج خليل الله إبراهيم -﵇- من كوثى (١) من أرض العراق مهاجرًا إلى ربه، وخرج معه لوط وسارة كما قال الله -﷿-: ﴿فَآمَنَ لَهُ لُوطٌ وَقَالَ إِنِّي مُهَاجِرٌ إِلَى رَبِّي﴾ (٢) فخرج يلتمس الفرار بدينه والأمان على عبادة ربه حتى نزل حران، فمكث بها (٣) ما شاء الله أن يمكث ثم خرج منها مهاجرًا حتى قدم مصر (٤) ثم خرج من مصر إلى الشام فنزل السبع من أرض فلسطين وهي برية (٥) الشام (٦).\nونزل لوط -﵇- بالمؤتفكة (٧) وهي من السبع على مسيرة يوم وليلة أو أقرب من ذلك، فبعثه الله -﷿- نبيًا فذلك قوله: ﴿وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ (٧١)﴾ يعني: الشام، وبركتها أن منها بعث\n_________\n(١) كوثى: بضم أوله وبالثاء المثلثة، مقصور، على وزن فعلى، وهي المدينة التي ولد فيها إبراهيم -﵇- بالعراق، وهي كوثى ربا.\nانظر: \"معجم ما استعجم\" للبكري ٤/ ١١٣٨، \"مراصد الاطلاع\" للبغدادي ٣/ ١١٨٥.\n(٢) العنكبوت: ٢٦.\n(٣) في (ب): فيها.\n(٤) ساقطة من (ب).\n(٥) في الأصل: تربة.\n(٦) السبع: هي قرية عمرو بن العاص من فلسطين بالشام.\nانظر: \"معجم ما استعجم\" للبكري ٣/ ٧١٧، \"مراصد الاطلاع\" للبغدادي ٢/ ٦٩٠.\n(٧) المؤتفكة: هي مدينة بالقرب من سلمية الشام، انقلبت بأهلها فلم يسلم مهما إلا مائة نفس خرجوا منها فبنوا لهم مائة بيت، وسميت حوزتهم التي بنوا فيها منازلهم سلمية.\nانظر: \"مراصد الاطلاع\" للبغدادي ٣/ ١٣٢٩.","vol":"18","page":161},{"text":"أكثر الأنبياء وهي أرض خصبة كثيرة الأشجار والأنهار والثمار، ويطيب بها عيش الغني والفقير (١).\nوروى العوفي عن ابن عباس - ﵄ - في قوله: ﴿إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ﴾ يعني: مكة ونزول إسماعيل -﵇-، ألا ترى أنه يقول: ﴿إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ (٩٦)﴾ (٢) والقول الأول (٣) أصوب (٤).\n\n<span data-type=\"title\" id=toc-2938>٧٢ </span>- ﴿وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً﴾\nأي: عطاءً عن مجاهد (٥).\nوقال الحسن والضحاك: فضلًا (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٧، عن ابن زيد. والإسناد صحيح.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٢٩، مختصرًا. والأثر صحيح.\n(٢) آل عمران: ٩٦.\n(٣) في (ب): الآخر.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٧.\nوالإسناد ضعيف لتسلسله بالضعفاء.\nوالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٠٥ عن ابن عباس.\nوالراجح: أن المراد بالأرض المباركة هي بلاد الشام كما تقدم في القول الأول لصحة الدليل عليه، ولكونها هي مهاجر إبراهيم ولوط ﵉ بدلالة هلاك قوم لوط بسدوم من بلاد الشام.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٨.\nوالإسناد حسن.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٣٠.","vol":"18","page":162},{"text":"قال ابن عباس وأبي بن كعب وابن زيد وقتادة: سأل واحدًا (فقال: ﴿رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (١٠٠)﴾ (١) فأعطاه الله إسحاق ولدًا وزاده يعقوب ولد الولد فهو النافلة) (٢).\n(وقال مجاهد) (٣) وعطاء: معنى النافلة: العطية وهما (٤) جميعًا من عطاء الله - ﷾ - أعطاهما إياه (٥).\n﴿وَكُلًّا جَعَلْنَا صَالِحِينَ﴾ يعني: إبراهيم وإسحاق ويعقوب ﵈ (٦).\n\n<span data-type=\"title\" id=toc-2939>٧٣ </span>- ﴿وَجَعَلْنَاهُمْ أَئِمَّةً﴾\nيقتدى بهم في الخير (٧).\n_________\n(١) الصافات: ١٠٠.\n(٢) ما بين القوسين ساقط من (ب)، والأثر أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٨.\nوالأثر صحيح.\n(٣) ساقط من (ب).\n(٤) في (ب): عطاء: ما معنى النافلة قال: النافلة هما عطاء جميعًا من عطاء الله ...\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ٤٨، عن عطاء ومجاهد بإسناد ضعيف. والأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٥٧ (١٣٦٨٢)، والبغوي في \"معالم التنزيل\" ٥/ ٣٣٠.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٤٨، \"معالم التنزيل\" للبغوي ٥/ ٣٣٠، \"لباب التأويل\" للخازن ٣/ ٣٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٠٥.\n(٧) انظر: \"جامع البيان\" للطبري ١٧/ ٤٩، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٣٠، بنحوه، \"لباب التأويل\" للخازن بنحوه ٣/ ٣٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٠٥.","vol":"18","page":163},{"text":"﴿يَهْدُونَ﴾ يدعون الناس إلى ديننا (١) ﴿بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ وَكَانُوا لَنَا عَابِدِينَ﴾.\n\n<span data-type=\"title\" id=toc-2940>٧٤ </span>- ﴿وَلُوطًا﴾\nأي: وآتينا لوطا (٢). وقيل: واذكر لوطًا (٣) ﴿آتَيْنَاهُ حُكْمًا﴾.\nأي: الفصل بين الخصوم بالحق (٤). ﴿وَعِلْمًا وَنَجَّيْنَاهُ مِنَ الْقَرْيَةِ الَّتِي كَانَتْ تَعْمَلُ الْخَبَائِثَ﴾ يعني: سدومًا (٥) كان أهلها يأتون الذكران في أدبارهم ويتضارطون في أنديتهم مع أشياء أخر كانوا يعملونها من المنكرات (٦).\n﴿إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَاسِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-2941>٧٥ </span>- ﴿وَأَدْخَلْنَاهُ فِي رَحْمَتِنَا إِنَّهُ مِنَ الصَّالِحِينَ (٧٥)﴾\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٣٠، \"لباب التأويل\" للخازن ٣/ ٣٠٣.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ٤٩، \"معالم التنزيل\" للبغوي ٥/ ٣٣١، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٠٦، \"مفاتيح الغيب\" للرازي ٢٢/ ١٩٢.\n(٣) ساقطة من (ب)، وهو في \"جامع البيان\" للطبري ١٧/ ٤٩، \"معالم التنزيل\" للبغوي ٥/ ٣٣١، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٠٦.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٣١، \"لباب التأويل\" للخازن ٣/ ٣٠٣.\n(٥) سدوم: هي مدينة من مدائن قوم لوط، سميت بذلك لأن قاضيها كان يقال له: سدوم، وقيل: بالذال المعجمة، وهي من أعمال مدينة حلب.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٢٠٠.\n(٦) \"جامع البيان\" للطبري ١٧/ ٤٩، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٣١، \"لباب التأويل\" للخازن ٣/ ٣٠٣.","vol":"18","page":164},{"text":"<span data-type=\"title\" id=toc-2942>٧٦ </span>- ﴿وَنُوحًا إِذْ نَادَى﴾\nدعا (١) ﴿مِنْ قَبْلُ﴾ أي: من (٢) قبل إبراهيم ولوط (٣).\n﴿فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ﴾ أتباعه (٤) ﴿مِنَ الْكَرْبِ الْعَظِيمِ﴾.\nالطوفان، والكرب أشد الغم (٥).\n\n<span data-type=\"title\" id=toc-2943>٧٧ </span>- ﴿وَنَصَرْنَاهُ﴾\nمنعناه (٦) ﴿مِنَ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا﴾ أن يصلوا إليه بسوء (٧).\nوقال أبو عبيدة: أي: على القوم (٨).\n﴿إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ﴾.\n\n<span data-type=\"title\" id=toc-2944>٧٨ </span>- ﴿وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ﴾\nقال مرة وقتادة: كان الحرث زرعًا (٩).\n_________\n(١) ساقطة من (ب)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٣١، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٠٦.\n(٢) زيادة من (ب)، (ج).\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ٥٠، \"معالم التنزيل\" للبغوي ٥/ ٣٣١، \"لباب التأويل\" للخازن ٣/ ٣٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٠٦.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي، بنحوه ١١/ ٣٠٦.\n(٥) \"جامع البيان\" للطبري ١٧/ ٥٠، \"معالم التنزيل\" للبغوي ٥/ ٣٣١، بنحوه.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٣١، \"لباب التأويل\" للخازن ٣/ ٣٠٣.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٣١، \"لباب التأويل\" للخازن ٣/ ٣٠٣.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٣١.\n(٩) أخرجه الطبري في \"جامع البيان\" ١٧/ ٥٠ عن مرة بنحوه بإسناد ضعيف، وعن قتادة بمعناه بإسناد حسن. =","vol":"18","page":165},{"text":"وقال ابن مسعود وشريح: كان كرمًا (١) قد نبتت عناقيده (٢).\n﴿إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ﴾ أي: رعته ليلًا فأفسدته (٣). والنفش بالليل، والهمل بالنهار وهما الرعي بلا راع (٤).\n﴿وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ﴾ لا يخفى علينا منه شيء، ولا يغيب عنا علمه (٥).\n_________\n= والأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٣١ عن قتادة، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٠٧.\nوالأثر حسن.\n(١) الكرم: هو العنب. \"المعجم الوسيط\" (ص ٧٨٤) (كرم).\n(٢) في (ب): نبت، والأثر أخرجه الطبري في \"جامع البيان\" ١٧/ ٥٠، عن ابن مسعود، بإسناد ضعيف، وعن شريح بإسناد صحيح.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٣١، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٠٧.\nوالأثر صحيح.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ٥٠.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٥، وأخرجه الطبري في \"جامع البيان\" ١٧/ ٥٣ عن الزهري بنحوه.\nوالإسناد حسن عند الطبري وصحيح عند عبد الرزاق.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٣١، ٣٣٢، والقرطبي في \"الجامع لأحكام القرآن\" بنحوه ١١/ ٣٠٧، \"المعجم الوسيط\" (ص ٩٤٠) (نفش)، (ص ٩٩٥) (همل).\nوالأثر صحيح.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ٥١، \"معالم التنزيل\" للبغوي ٥/ ٣٣٢، بنحوه، \"لباب التأويل\" للخازن ٣/ ٣٠٣، بنحوه.","vol":"18","page":166},{"text":"<span data-type=\"title\" id=toc-2945>٧٩ </span>- ﴿فَفَهَّمْنَاهَا﴾\nأي: علمناها وألهمناها يعني: القضية ﴿سُلَيْمَانَ﴾ دون داود (١) ﴿وَكُلًّا﴾ يعني: داود وسليمان ﵉ (٢).\n﴿آتَيْنَا حُكْمًا وَعِلْمًا﴾ قال ابن عباس وقتادة والزهري ومرة: وذلك أن رجلين دخلا على داود -﵇- أحدهما صاحب حرث، والآخر صاحب غنم، فقال صاحب الزرع: إن هذا أنفلتت غنمه ليلًا فوقعت في حرثي فلم تبق منه شيئًا. فقال له داود -﵇-: اذهب فإن الغنم لك فأعطاه رقاب الغنم بالحرث، فخرجا (٣) فمرا على سليمان -﵇- فقال: كيف قضى بينكما (نبي الله) (٤)؟ فأخبراه، فقال سليمان: لو وليت أمرهما (٥) لقضيت بغير هذا فأخبر بذلك داود (٦) -﵇- فدعاه، فقال: كيف كنت (٧) تقضي بينهم؟ قال: أدفع الغنم إلى أصحاب (٨) الحرث فيكون لهم (٩) نسلها\n_________\n(١) انظر: \"لباب التأويل\" للخازن ٣/ ٣٠٤.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ٥١، \"معالم التنزيل\" للبغوي ٣/ ٢٣٣، \"لباب التأويل\" للخازن ٣/ ٣٠٤.\n(٣) زيادة من (ب)، (ج).\n(٤) ساقطة من (ب).\n(٥) في الأصل و(ج): أمرهم.\n(٦) في (ب): داود بذلك.\n(٧) من (ب).\n(٨) في (ب): صاحب.\n(٩) في (ب): له.","vol":"18","page":167},{"text":"ورسلها وجزتها (١) وعوارضها ومنافعها (٢).\nويبذر أصحاب الغنم لأهل (٣) الحرث مثل (بذرهم في) (٤) حرثهم فإذا صار العام المقبل وصار الحرث كهيئته يوم أكل (٥) دفع إلى أهله وأخذ صاحب الغنم غنمه (٦).\n_________\n(١) في (ب): صوفها.\n(٢) النسل: هو الولد والذرية.\nانظر: \"لسان العرب\" لابن منظور (نسل)، \"المعجم الوسيط\" (ص ٩١٩) (نسل). الرسل: رسلها بمعنى ركوبها، يقال ترسّل: أي بسط رجليه على الدابة حتى يرخي ثيابه على رجليه.\nانظر: \"المعجم الوسيط\" (ص ٣٤٤) (رسل).\nالجزة: هي صوف الشاة في السنة. انظر: \"المعجم الوسيط\" (ص ١٢٠) (جزّ).\nالعوارض: العرضان: جمع عريض، وهي ما أتى عليه من المعز سنة وتناول الشجر والنبت بعرض شدقه.\nانظر: \"لسان العرب\" لابن منظور (عرض).\nمنافعها: المنفعة هو اسم لكل ما ينتفع به.\nانظر: \"لسان العرب\" لابن منظور (نفع).\n(٣) في (ب): لأصحاب.\n(٤) من (ب).\n(٥) في (ب): نفشت فيه.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ٥١ عن ابن عباس بنحوه بإسناد ضعيف، ١٧/ ٥٢ عن مرة بنحوه بإسناد ضعيف، ١٧/ ٥٣ عن الزهري بنحوه بإسناد صحيح. والأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٣٢ عن ابن عباس والزهري وقتادة، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٠٨، غير منسوب، والرازي في \"مفاتيح الغيب\" ٢٢/ ١٩٥.\nوالأثر صحيح.","vol":"18","page":168},{"text":"وقال ابن مسعود وشريح ومقاتل: إن راعيًا نزل ذات ليلة بجنب كرم فدخلت الأغنام الكرم وهو لا يشعر، فأكلت القضبان وأفسدت الكرم، (فسار صاحب الكرم من الغد إلى داود -﵇-، فقضى بالأغنام (١) لصاحب الكرم) (٢)، لأنه لم يكن بين ثمن الكرم وثمن الأغنام (٣) تفاوت، فمروا بسليمان -﵇- وهو ابن إحدى عشرة سنة فقال: ما قضى الملك (٤) في أمركم؟ فقصوا عليه القصة، فقال سليمان -﵇-: غير هذا أرفق بالفريقين، فعادوا إلى داود -﵇- وأخبروه بذلك، فدعا سليمان -﵇- فقال له: بحق النبوة والأبوة إلا أخبرتني بالذي هو أرفق بالفريقين. فقال سليمان -﵇-: تسلم الأغنام إلى صاحب الكرم حتى يرتفق برسلها ونسلها وصوفها ومنافعها، ويعمل الراعي في إصلاح الكرم إلى أن يعود كهيئته (٥) ثم يرد الأغنام إلى صاحبها. فقال داود -﵇-: القضاء ما قضيت. وحكم بذلك (٦).\n_________\n(١) زيادة من (ج).\n(٢) ساقط من (ب).\n(٣) في (ب): ثمن الأغنام وثمن الكرم.\n(٤) ساقطة من (ب).\n(٥) في (ج): إلى كهيئته.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ٥١ عن ابن مسعود بنحوه بإسناد ضعيف، ١٧/ ٥٢ عن شريح بنحوه مختصرًا بإسناد حسن.\nوالأثر حسن.","vol":"18","page":169},{"text":"قال الحسن: كان الحكم بما (١) قضى به سليمان -﵇- ولم يعنف الله تعالى داود في حكمه (٢). وهذا يدل على أن كل مجتهد مصيب (٣).\nوروى الزهري عن حرام بن محيصة (٤) قال: دخلت ناقة للبراء بن عازب ﵄ حائطًا لبعض الأنصار فأفسدته، فرفع ذلك إلى رسول الله - ﷺ - فقرأ هذِه الآية ثم قضى على البراء بما أفسدته (٥) الناقة، وقال: \"على أصحاب الماشية حفظ الماشية بالليل، وعلى أصحاب\n_________\n(١) في (ب): ما.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ٥٤، بمثله، والإسناد ضعيف.\n(٣) القول بأن كل مجتهد مصيب، هو قول ينطبق على مسألة الاجتهاد في مسائل الشريعة التي تحتمل الحق في ما يتوصل إليه المجتهد وما يتركه إذا كان المجتهد لديه القدرة الكافية على الاجتهاد؛ لأن الاجتهاد في هذِه الحالة إنما يكون في اختيار الأفضل فقط، ولذا وقع الخلاف في أحكام الشريعة من عهد الصحابة إلا ما شاء الله ولم ينكرالعلماء بعضهم على بعض.\nأما الاجتهاد في مسائل الشريعة التي لا تحتمل إلا وجهًا واحدًا للحق فالمجتهد إن أصاب الحق فله أجران، أجر الإصابة وأجر الاجتهاد، وإن أخطأ فله أجر الاجتهاد ولكنه غير مصيب، والله أعلم.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣١٠، \"الإنصاف\" للمرداوي ١١/ ١٩٥، \"روضة الطالبين\" للنووي ١٠/ ٢١٩.\n(٤) هو حرام بن سعد ويقال: ابن ساعدة بن محيصة بن مسعود بن كعب الأنصاري، أبو سعد ويقال: أبو سعيد المدني، قال ابن سعد: كان ثقة، قليل الحديث، توفي بالمدينة سنة (١١٣ ص)، وروى له الأربعة. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٨١، \"الثقات\" لابن حبان ٤/ ١٨٤، \"تهذيب الكمال\" ٥/ ٥٢٠، \"التقريب\" (١١٦٣).\n(٥) في (ب)، (ج): أفسدت.","vol":"18","page":170},{"text":"الحوائط (١) حفظ حيطانهم وزرعهم بالنهار\" (٢).\n﴿وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ﴾ أي: وسخرنا الجبال والطير يسبحن مع داود إذا سبح (٣).\nوقال وهب: كان داود -﵇- يمر بالجبال مسبحًا وهي تجاوبه، وكذلك الطير (٤).\n_________\n(١) في (ب): الحائط.\n(٢) رواه أبو داود في كتاب البيوع، باب المواشي تفسد زرع قوم (٣٥٦٩، ٣٥٧٠) عن حرام بن محيصة، عن أبيه بنحوه بإسناد ضعيف. وعن البراء بن عازب بنحوه بإسناد صحيح.\nورواه ابن ماجه في كتاب الأحكام، باب الحكم فيما أفسدت المواشي (٢٣٣٢)، عن ابن شهاب به بنحوه، بإسناد صحيح، وعن البراء بن عازب بنحوه بإسناد حسن.\nورواه مالك في \"الموطأ\" في كتاب الأقضية، باب القضاء في الضواري والحراسة، عن حرام بن محيصة بنحوه بإسناد صحيح.\nوالحديث اختلف فيه على الزهري، فروي عنه عن حرام بن محيصة عن البراء بن عازب وهذا الإسناد صحيح، وروي عنه عن حرام بن محيصة موقوفًا على حرام وهذا يكون على سبيل الفتوى، وروي عنه عن حرام بن محيصة عن أبيه محيصة بن مسعود وهذا الإسناد ضعيف، فقد رواه معمر عن الزهري مرفوعًا عن حرام بن محيصة عن محيصة بن مسعود وخالف بروايته هذِه ما روى الثقات الأكثرون عن الزهري مرفوعًا عن البراء وموقوفًا على حرام بن محيصة، مثل الليث بن سعد والأوزاعي ومالك وعبد الله بن عيسى بن عبد الرحمن.\nوالحديث صحيح مرفوعًا عن البراء، وموقوفًا على حرام بن محيصة.\n(٣) في (ب): السبح، وهو في \"جامع البيان\" للطبري ١٧/ ٥٤، \"معالم التنزيل\" للبغوي ٥/ ٣٣٤، \"لباب التأويل\" للخازن ٣/ ٣٠٥.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣١٩.","vol":"18","page":171},{"text":"وقال قتادة: ﴿يُسَبِّحْنَ﴾ أي: يصلين معه إذا صلى (١).\n﴿وَكُنَّا فَاعِلِينَ﴾ ذلك (٢).\n\n<span data-type=\"title\" id=toc-2946>٨٠ </span>- ﴿وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ﴾\nاللبوس عند العرب السلاح كله درعًا كان أو جوشنا أو سيفًا أو رمحًا (٣)، (يدل عليه قول الهذلي (٤) يصف رمحًا:\nومعي لبوس للبئيس (٥) كأنه ... روق بجبهة ذي نعاج مجفل (٦)\nيريد باللبوس الرمح) (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٧/ ٥٤.\nوالإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٥٨ (١٣٦٨٨)، والبغوي في \"معالم التنزيل\" ٥/ ٣٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٠. والأثر حسن.\n(٢) زيادة من (ب)، (ج)، وهو في \"جامع البيان\" للطبري ١٧/ ٥٤.\n(٣) الجوشن: اسم الحديد الذي يلبس من السلاح.\nانظر: \"لسان العرب\" لابن منظور (جشن)، (لبس)، \"المعجم الوسيط\" (ص ٨١٣) (لبس).\n(٤) عامر بن الحليس.\n(٥) في (ب): لبس البيس.\n(٦) \"ديوان الهذليين\" ٢/ ٩٨. والمقصود من البيت: أنه شجاع ومعه كذلك رمح من كثرة الحروب فهو دائمًا بارز لا يخفيه كقرن الثور السريع.\nانظر: \"لسان العرب\" لابن منظور (جفل)، (روق)، (نعج).\n(٧) ما بين القوسين ساقط من (ج).\nوهو في \"جامع البيان\" للطبري ١٧/ ٥٤.","vol":"18","page":172},{"text":"وإنما عنى الله سبحانه في هذا الموضع الدروع وهو بمعنى الملبوس كالحلوب والركوب (١).\nقال قتادة: أول من (٢) صنع الدروع (٣) داود -﵇-، وإنما كانت صفائح فهو أول من سردها وحلقها (٤).\n﴿لِتُحْصِنَكُمْ﴾ لتحرزكم وتمنعكم (٥) ﴿مِنْ بَأْسِكُمْ﴾ حربكم (٦).\nواختلف القراء فيه فقرأ شيبة، وعاصم برواية أبي بكر، ويعقوب برواية رويس (لنحصنكم) بالنون لقوله: ﴿وَعَلَّمْنَاهُ﴾، وقرأ أبو جعفر وابن عامر وحفص وروح (٧) بالتاء على (٨) الصنعة، وقرأ الباقون\n_________\n(١) انظر: \"جامع البيان\" ١٧/ ٥٤، مختصرًا، \"معالم التنزيل\" ٥/ ٣٣٥، \"الجامع لأحكام القرآن\" ١١/ ٣٢٠.\n(٢) في (ب): ما.\n(٣) في (ج): الدرع.\nوالدرع: هو قميص من حلقات من الحديد متشابكة، يلبس وقاية من السلاح.\nانظر: \"لسان العرب\" لابن منظور (درع)، \"المعجم الوسيط\" (ص ٢٨٠) (درع).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ٥٤. والإسناد صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٥٨ (١٣٦٨٨)، والرازي في \"مفاتيح الغيب\" ٢٢/ ٢٠٠.\n(٥) في الأصل و(ج): ليحرزكم ويمنعكم، وهو في \"جامع البيان\" للطبري ١٧/ ٥٤، مختصرًا، \"معالم التنزيل\" للبغوي ٥/ ٣٣٥.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٣٥، بنحوه، \"لباب التأويل\" للخازن ٣/ ٣٠٦، بمعناه.\n(٧) زيادة من (ب)، (ج).\n(٨) في (ب): يعني.","vol":"18","page":173},{"text":"بالياء جعلوا الفعل للبوس (١).\nوقال الله -﷿-: ﴿فَهَلْ أَنْتُمْ شَاكِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-2947>٨١ </span>- ﴿وَلِسُلَيْمَانَ﴾\nأي: وسخرنا لسليمان (٢) ﴿الرِّيحَ﴾ وهو: هواء متحرك وهو (٣) جسم لطيف يمتنع بلطفه من القبض عليه ويظهر للحس بحركته (٤).\nوالريح -يذكر ويؤنث (٥) - عاصفة شديدة الهبوب (٦).\n﴿تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا﴾ يعني: الشام وذلك أنها كانت تجري بسليمان وأصحابه إلى حيث شاء سليمان -﵇- ثم تعود به (٧) إلى منزله بالشام (٨).\nقال وهب بن منبه: كان سليمان -﵇- إذا خرج إلى مجلسه عكفت عليه الطير، وقام له الإنس والجن حتى يجلس على سريره، وكان امرأ غزاء قل ما يقعد عن الغزو، لا (٩) يسمع في ناحية من الأرض بملك إلا\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٤.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٣٥، \"لباب التأويل\" للخازن ٣/ ٣٠٦.\n(٣) ساقطة من (ب).\n(٤) لم أجد هذا عند غير المصنف.\n(٥) في نسخة (ب): تذكر وتؤنث.\n(٦) انظر: \"المعجم الوسيط\" (ص ٣٨٠) (روح).\n(٧) ساقطة من (ب).\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ٥٥، \"لباب التأويل\" للخازن ٣/ ٣٠٦.\n(٩) في (ب)، (ج): ولا.","vol":"18","page":174},{"text":"أتاه حتى يذله، وكان فيما يزعمون إذا أراد الغزو أمر بعسكره فضرب له بخشب ثم نصب له على الخشب ثم حمل عليه الناس والدواب وآلة الحرب كلها، حتى إذا حمل (١) معه ما يريد أمر العاصف من الريح فدخلت تحت ذلك الخشب (٢) فاحتملته، حتى إذا أستقلت أمر الرخاء (٣) فمرت به (٤) شهرًا في روحته وشهرًا في غدوه إلى حيث أراد.\nقال: فذكر لي منزل بناحية دجلة مكتوب فيه كتاب كتبه بعض صحابة سليمان -﵇-، إما من الجن وإما من الإنس، (فوجدت فيه) (٥): نحن نزلناه وما بنيناه، ومبنيًا وجدناه، غدونا من اصطخر (٦) فقلناه، ونحن رائحون منه إن شاء الله وآتون الشام (٧).\nقال الله - ﷾ -: ﴿وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ﴾.\n_________\n(١) ساقطة من (ب).\n(٢) ساقطة من (ج).\n(٣) الرخاء: هي الرياح اللينة السريعة لا تزعزع شيئًا.\nانظر: \"لسان العرب\" لابن منظور (رخا).\n(٤) ساقطة من (ب).\n(٥) من (ب).\n(٦) في الأصل: اضطجر، واصطخر: بالكسر وسكون الخاء المعجمة، بلدة بفارس، من أعيان حصون فارس ومدنها وكورها، بنتها الجان لسليمان -﵇-، وكان فيها قرار مملكة الترك قديمًا، بينها وبين دمشق وكابل مسيرة شهر.\nانظر: \"البداية والنهاية\" لابن كثير ٢/ ٢٧، \"معجم البلدان\" لياقوت ١/ ٢١١.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٧/ ٥٥، بنحوه.\nوالإسناد ضعيف.","vol":"18","page":175},{"text":"<span data-type=\"title\" id=toc-2948>٨٢ </span>- ﴿وَمِنَ الشَّيَاطِينِ﴾\nيعني: وسخرنا لسليمان أيضًا (١) من الشياطين (٢) ﴿مَنْ يَغُوصُونَ﴾ أي: يدخلون تحت الماء فيخرجون له (٣) الجواهر من البحر (٤).\n﴿وَيَعْمَلُونَ عَمَلًا دُونَ ذَلِكَ﴾ يعني: دون الغوص (٥).\n﴿وَكُنَّا لَهُمْ حَافِظِينَ﴾ حتى لا يخرجوا من أمره (٦).\n[﴿وَأَيُّوبَ إِذْ نَادَى رَبَّهُ﴾] كان أيوب صلوات الله عليه رجلًا من الروم وهو أيوب بن أموص ابن رازخ (بن روم) (٧) بن عبيد (٨) ابن إسحاق بن إبراهيم، وكانت أمه من ولد لوط بن هاران، وكأن الله -﷿- قد اصطفاه ونبأه (وبسط عليه الدنيا) (٩) وكانت له البثينة (١٠) من\n_________\n(١) في (ب): أيضًا لسليمان.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ٣٣٧، \"لباب التأويل\" للخازن بنحوه ٣/ ٣٠٧.\n(٣) ساقطة من (ب).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٣٧، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٢، بنحوه.\n(٥) انظر: السابق، بنحوه، \"لباب التأويل\" للخازن ٣/ ٣٠٧.\n(٦) انظر \"معالم التنزيل\" للبغوي ٥/ ٣٣٧، \"لباب التأويل\" للخازن ٧/ ٣٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٢، بنحوه، .\n(٧) ساقط من (ب).\n(٨) في (ب)، (ج): عيص.\n(٩) ساقط من (ب).\n(١٠) البثينة: بضم الباء، وفتح الثاء، ثم السكون ونون، اسم ناحية من نواحي دمشق، وقيل: قرية بين دمشق وأذرعات، كان أيوب -﵇- فيها.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٣٨.","vol":"18","page":176},{"text":"أرض الشام كلها سهلها وجبلها بما فيها، وكان له فيها من أصناف المال كله من الإبل (١) والبقر والخيل والغنم والحمر (٢) ما لا يكون للرجل أفضل منه في العدة والكثرة، وكان له بها خمسمائة فدان يتبعها خمسمائة عبد، لكل عبد امرأة (وولد ومال) (٣)، ويحمل (٤) آلة كل فدان أتان، لكل أتان ولدين اثنين وثلاثة وأربعة وخمسة.\nوفوق ذلك كان الله -﷿- قد (٥) أعطاه أهلا وولدًا من رجال ونساء، وكان برًا تقيًا رحيمًا بالمساكين (٦)، يكفل الأرامل والأيتام، ويكرم الضيف، ويبلغ (٧) ابن السبيل، وكان شاكرًا (لأنعم الله -﷿-) (٨)، مؤديًا (لحق الله سبحانه) (٩)، قد امتنع من عدو الله إبليس أن يصيب منه ما يصيب من أهل الغنى من الغرة والغفلة والسهو والتشاغل عن أمر الله -﷿- بما هو فيه من الدنيا، وكان معه ثلاثة نفر (١٠) قد آمنوا به وصدقوه وعرفوا فضله، رجل من أهل اليمن يقال له:\n_________\n(١) ساقطة من (ب)، وفي نسخة (ج): البقر والإبل.\n(٢) في (ج): الحمير.\n(٣) ساقط من (ب).\n(٤) في الأصل: ونخيل.\n(٥) زيادة من (ب).\n(٦) في (ج): بعدها: يطعم المساكين.\n(٧) في الأصل: يتلقى، وفي (ب): يلغي.\n(٨) في (ب): لأنعمه.\n(٩) في (ج): لحقه.\n(١٠) من (ج).","vol":"18","page":177},{"text":"أليفز (١)، ورجلان من أهل بلاده، يقال: لأحدهما بلدد، والآخر ظافر، وكانوا كهولًا (٢).\nقال وهب: إن لجبريل -﵇- بين يدي الله -﷿- مقامًا ليس لأحد من الملائكة في القربة والفضيلة، وإن جبريل -﵇- هو الذي يتلقى الكلام، فإذا ذكر الله تعالى عبدًا بخير تلقاه جبريل ثم تلقاه ميكائيل -﵇-، وحوله الملائكة المقربون حافين من حول العرش، فإذا شاع ذلك في الملائكة المقربين صارت الصلوات على ذلك العبد (من أهل) (٣) السماوات، فإذا صلت عليه ملائكة السماوات هبطت عليه بالصلاة إلى ملائكة الأرض، وكان إبليس لعنه الله لا يحجب عن شيء من السماوات، وكان يقف فيهن (٤) حيثما أراد، من هنالك وصل إلى آدم -﵇- حين أخرجه من الجنة فلم يزل على ذلك يصعد في السماوات حتى رفع الله تعالى عيسى ابن مريم ﵉، فحجب عن أربع، وكان يصعد في ثلاث، فلما (بعث الله تعالى محمدًا) (٥) - ﷺ - حجب من\n_________\n(١) في (ج): أكيفن.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ٦٥ عن وهب بن منبه اليماني وغيره من أهل الكتاب، الأول بنحوه مطولًا. والإسناد ضعيف.\nوالإسناد ذكره المصنف في \"عرائس المجالس\" (ص ١٠٦)، والبغوي في \"معالم التنزيل\" ٥/ ٣٣٨، مطولًا، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٢٣، مختصرًا، والرازي في \"مفاتيح الغيب\" ٢٢/ ٢٠٤.\n(٣) في (ب): في.\n(٤) ساقطة من (ب).\n(٥) في (ب): ولد محمد - ﷺ -.","vol":"18","page":178},{"text":"الثلاث الباقية، فهو وجنوده محجوبون من جميع السماوات إلى يوم القيامة ﴿إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِينٌ (١٨)﴾ (١). قال (٢): فسمع إبليس تجاوب الملائكة بالصلاة على أيوب - ﷺ -، وذلك حين ذكره الله -﷿- وأثنى عليه، فأدركه البغي والحسد وصعد سريعًا حتى وقف من السماء موقفًا كان يقفه، فقال: يا إلهي، نظرت في أمر عبدك أيوب فوجدته عبدًا أنعمت عليه فشكرك، وعافيته فحمدك، ثم لم تجربه بشدة ولا بلاء، وأنا لك زعيم لئن جربته بالبلاء ليكفرن بك ولينسينّك. فقال الله ﵎ له: انطلق فقد سلطتك على ماله. فانقض لعنه الله حتى رجع إلى الأرض ثم جمع عفاريت (الجن ومردة) (٣) الشياطين وعظماءهم وقال لهم (٤): ماذا عندكم من القوة والمعرفة، فإني قد سلطت على مال أيوب، فهي المصيبة الفادحة والفتنة التي لا يصبر عليها الرجال.\nقال (٥) عفريت من الشياطين (٦): أعطيت من القوة ما إذا شئت (٧) تحولت إعصارًا من نار وأحرقت كل شيء آتي عليه.\n_________\n(١) الحجر: ١٨.\n(٢) ساقطة من (ب).\n(٣) زيادة من (ج)، وفي (ب): عفريت الشياطين.\n(٤) ساقطة من (ب).\n(٥) في (ب)، (ج): فقال.\n(٦) في (ب): الجن.\n(٧) ساقطة من (ب).","vol":"18","page":179},{"text":"قال له إبليس: فأت الإبل ورعاتها. فانطلق يؤم (١) الإبل، وذلك حين وضعت رؤوسها وثبتت في مراعيها، فلم يشعر الناس حتى ثار من تحت الأرض إعصار من نار تنفخ (٢) منها أرواح السموم، لا يدنو منها أحد إلا احترق (٣) فلم يزل يحرقها ورعاتها حتى أتى على (٤) آخرها، فلما فرغ منها تمثل إبليس على قعود منها براعيها، ثم انطلق يؤم أيوب -﵇- حتى وجده (٥) قائمًا يصلي فقال: يا أيوب. قال: لبيك. قال: هل تدري ما الذي صنع ربك الذي اخترته وعبدته بإبلك ورعاتها.\nقال أيوب -﵇-: إنها ماله أعارنيه (٦) وهو أولى به (٧) إذا شاء نزعه (٨)، وقديمًا ما (٩) وطنت مالي (١٠) ونفسي على الفناء.\nقال إبليس: فإن ربك أرسل عليها نارًا من السماء فأحرقتها (١١)\n_________\n(١) يوم: أي يقصد. انظر: \"لسان العرب\" لابن منظور (أمم).\n(٢) في (ب): فنفخ.\n(٣) في (ب): أحرقته.\n(٤) في (ج): إلى.\n(٥) في (ب): فوجده.\n(٦) في (ب): أعارينيها.\n(٧) في (ب): به مني.\n(٨) في (ب): نزعها.\n(٩) في (ب): وفديًا.\n(١٠) ساقطة من (ب).\n(١١) في الأصل و(ب): فاحترقت.","vol":"18","page":180},{"text":"هي (١) ورعاتها كلها، فتركت الناس مبهوتين وقوفًا عليها (٢) يتعجبون منها، منهم (٣) من يقول: (ما كان) (٤) أيوب يعبد شيئًا وما كان إلا في غرور.\nومنهم من قال: لو كان إله أيوب يقدر على أن يصنع شيئًا لمنع وليه.\nومنهم من يقول: بل هو الذي فعل (ما فعل) (٥) ليشمت به عدوه ويفجع به صديقه.\nقال أيوب -﵇-: الحمد لله حين (٦) أعطاني وحين نزع مني، عريانًا خرجت من بطن أمي، وعريانًا أعود في (٧) التراب، وعريانًا أحشر إلى الله -﷿-، ليس ينبغي لك أن تفرح حين أعارك الله (٨) وتجزع حين قبض عاريته، الله أولى بك وبما أعطاك، ولو علم الله فيك أيها العبد خيرًا (٩) لتقبل روحك (١٠)\n_________\n(١) زيادة من (ب).\n(٢) زيادة من (ب)، (ج).\n(٣) في (ب): فمنهم.\n(٤) ساقطة من (ب) سقط قوله: ما كان.\n(٥) زيادة من (ب)، (ج).\n(٦) في الأصل و(ب): الذي.\n(٧) في (ب): إلى.\n(٨) في (ب) سقط لفظ الجلالة.\n(٩) ساقطة من (ب).\n(١٠) في (ب): روحك أيها العبد.","vol":"18","page":181},{"text":"مع تلك الأرواح (١) فأجرني فيك (٢) وصرت شهيدًا، ولكنه علم منك شرًا فأخرك وخلصت من البلاء كما تخلص الزوان (٣) من القمح الخالص.\nفرجع إبليس لعنه الله (إلى أصحابه) (٤) خاسئًا ذليلًا، فقال لهم: ماذا عندكم من القوة فإني لم أكلم (٥) قلبه. قال عفريت من عظمائهم: عندي من القوة (ما إذا شئت) (٦) صحت صوتًا لا يسمعه ذو (٧) روح إلا خرجت مهجة نفسه. قال له إبليس: فأت الغنم ورعاتها. فانطلق يؤم الغنم ورعاتها، حتى إذا توسطها صاح صوتًا تجثمت (٨) أمواتًا عن آخرها، ومات رعاتها (٩)، ثم خرج إبليس\n_________\n(١) في (ب): الأرواح التي تقبل.\n(٢) في (ج): وصرت شهيدًا فأجرني الله، والمقصود: أثابني الله وأعطاني الأجر.\nانظر: \"لسان العرب\" لابن منظور (أجر).\n(٣) الزوان: هو ما يخرج من الطعام فيرمى به، وهو الرديء منه.\nانظر: \"لسان العرب\" لابن منظور (زون).\n(٤) ساقطة من (ب).\n(٥) أكْلِم: المقصود بذلك: أي لم أجرح قلبه.\nانظر: \"لسان العرب\" لابن منظور (كلم).\n(٦) زيادة من (ج)، وفي (ب): ما إذا.\n(٧) في (ب): ذي.\n(٨) في (ب): فجثت، ومعنى تجثمت: أي لزمت أماكنها فلم تبرح ولصقت بالأرض.\nانظر: \"المعجم الوسيط\" (ص ١٠٧) (جثم).\n(٩) في (ب): وعاوها، وفي (ج): ورعاؤها.","vol":"18","page":182},{"text":"متمثلًا بقهرمان (١) الرعاة حتى إذا جاء أيوب -﵇- وهو قائم (٢) يصلي فقال له مثل (٣) القول الأول، ورد (٤) عليه أيوب (٥) الرد (٦) الأول، ثم إن إبليس رجع إلى أصحابه خائبًا (٧) فقال لهم: ماذا عندكم من القوة فإني لم أكلم (قلب أيوب) (٨).\nقال له (٩) عفريت من عظمائهم: عندي من القوة ما إذا شئت تحولت ريحًا عاصفًا ينسف (١٠) كل شيء يأتي (١١) عليه حتى لا أبقي شيئًا (١٢). قال له إبليس: فأت الفدادين (١٣) والحرث، فانطلق (١٤)\n_________\n(١) في (ج): قرمان، والقهرمان: هو أمين الملك ووكيله الخاص بتدبير دخله وخرجه.\nانظر: \"المعجم الوسيط\" (ص ٧٦٤) (أقهر).\n(٢) ساقطة من (ب).\n(٣) زيادة من (ج).\n(٤) في (ب): فرد.\n(٥) ساقطة من (ب).\n(٦) في (ج): الجواب.\n(٧) زيادة من (ب).\n(٨) في (ب): قلبه.\n(٩) ساقطة من (ب)، (ج).\n(١٠) في (ب): تنسف.\n(١١) في (ب): تأتي، وفي (ج): آتي.\n(١٢) في (ج): عليه شيء.\n(١٣) الفداد: هو الفلاح.\nانظر: \"لسان العرب\" لابن منظور (فدد).\n(١٤) ساقطة من (ب).","vol":"18","page":183},{"text":"يؤمهم وذلك حين قربوا الفدادين وانشأوا (١) في الحرث والأتن وأولادها رتوع (٢) ولم يشعروا (٣) حتى هبت ريح عاصف فنسفت (٤) كل شيء (من ذلك حتى) (٥) كأنه لم يكن، ثم خرج إبليس لعنه الله متمثلًا بقهرمان الحرث (حتى جاء أيوب) (٦) (-﵇-) وهو قائم يصلي، فقال له مثل قوله الأول، ورد عليه أيوب مثل رده الأول، فجعل إبليس يصيب (٧) ماله مالًا مالًا حتى مر على آخره، كلما انتهى إليه هلاك مال من ماله حمد الله -﷿- وأحسن الثناء عليه ورضي منه (٨) بالقضاء ووطن نفسه للصبر على البلاء حتى لم يبق له مال.\nفلما رأى إبليس أنه قد أفنى ماله ولم (٩) ينجح منه بشيء، صعد سريعًا (١٠) حتى وقف الموقف (١١) الذي كان يقفه فقال: إلهي إن\n_________\n(١) في (ب): وانسق.\n(٢) رتوع: أي تذهب وتجيء في المرعى نهارًا، وتأكل ما تشاء.\nانظر: \"لسان العرب\" لابن منظور (رتع).\n(٣) في (ج): يشعر.\n(٤) في (ب): ننسف.\n(٥) ساقطة من (ب).\n(٦) ساقطة من (ب).\n(٧) في (ب)، (ج): يعيب.\n(٨) زيادة من (ج).\n(٩) في (ب): وأنه لم.\n(١٠) في (ب): مسرعًا.\n(١١) في (ب): موقفه.","vol":"18","page":184},{"text":"أيوب يرى أنك (١) ما متعته بنفسه وولده فأنت معطيه المال، فهل أنت مسلطي على ولده، فإنها الفتنة المضلة والمصيبة التي لا تقوم لها قلوب الرجال ولا يقوى عليها صبرهم.\nقال الله تعالى له: انطلق فقد سلطتك على ولده. فانقض عدو الله حتى جاء بني أيوب (-﵇- وهم) (٢) في قصرهم فلم يزل يزلزله بهم حتى تداعى من قواعده، ثم جعل يناطح جدره بعضها (٣) ببعض ويرميهم بالخشب والجندل (٤) حتى إذا مثل بهم كل مثلة (٥) رفع بهم القصر وقلبه فصاروا منكسين، فانطلق إلى أيوب -﵇- متمثلًا بالمعلم الذي يعلمهم الحكمة وهو جريح مشدوخ (٦) الوجه يسيل دمه ودماغه، فأخبره بذلك وقال يا (٧) أيوب: لو رأيت بنيك كيف (٨) عذبوا وكيف قُلّبوا وكانوا منكسين على رؤوسهم تسيل دماؤهم (٩)\n_________\n(١) في الأصل: أنه، وفي (ج): منك أنك.\n(٢) زيادة من (ب).\n(٣) في (ب): بعضًا، وفي (ج): بعضها على بعض.\n(٤) الجندل: هي الحجارة.\nانظر: \"لسان العرب\" لابن منظور (جند).\n(٥) في نسخة (ج): حتى رفع.\n(٦) في نسخة (ب): مخدوش، والشدخ: هو كسر كل شيء رطب.\nانظر: \"لسان العرب\" لابن منظور (شدخ).\n(٧) ساقطة من (ب).\n(٨) ساقطة من (ب).\n(٩) ساقطة من (ب).","vol":"18","page":185},{"text":"ودماغهم من أنوفهم وأشفاههم (١) وأجوافهم، ولو رأيت كيف شقت بطونهم فتناثرت أمعاؤهم لقطع قلبك. فلم يزل يقول هذا ونحوه ويرققه حتى رقّ أيوب -﵇- فبكى وقبض قبضة من التراب فوضعها (٢) على رأسه، فاغتنم إبليس عليه اللعنة ذلك وصعد سريعًا بالذي كان من جزع أيوب (مسرورًا ثم) (٣) إنه لم يلبث أيوب -﵇- أن فاء وأبصر واستغفر (٤) وصعد قرناؤه من الملائكة بتوبته فبدروا إبليس (٥) إلى الله تعالى وهو أعلم، فوقف إبليس خازيًا ذليلًا.\nفقال: يا (٦) إلهي إنما هون على أيوب خطر المال والولد، أن يرى أنك (٧) ما متعته بنفسه، فأنت تعيد له المال والولد، فهل (٨) أنت مسلطي على جسده؟\nفأنا (٩) لك زعيم لئن (١٠) أبتليته في جسده لينسينك وليكفرن بك\n_________\n(١) في الأصل و(ب): وأشعارهم.\n(٢) في (ب): ووضعها.\n(٣) زيادة من (ب)، (ج).\n(٤) في (ب): أن فاق فأبصر فاستغفر، وفي (ج): فاستغفر.\n(٥) ساقطة من (ج).\n(٦) ساقطة من (ب).\n(٧) ساقطة من (ب).\n(٨) في (ج): هل.\n(٩) في (ج): فإني.\n(١٠) في (ج): إن.","vol":"18","page":186},{"text":"وليجحدنك (١) نعمتك.\nفقال الله تعالى: انطلق فقد سلطتك على جسده ولكن ليس لك (٢) سلطان على لسانه ولا على (٣) قلبه، ولا على عقله. وكان الله سبحانه هو أعلم به (٤) لم يسلطه (٥) عليه إلا رحمة له (٦)، ليعظم له الثواب، ويجعله قدوة (٧) للصابرين، وعبرة (٨) وذكرى للعابدين في كل بلاء نزل بهم، ليتأسوا به (ويقتدوا به) (٩) في الصبر، ورجاء الثواب، فانقض عدو الله سريعًا، فوجد أيوب -﵇- ساجدًّا فعجل قبل (١٠) أن يرفع رأسه فأتاه من قبل الأرض في موضع وجهه (من سجوده) (١١) فنفخ في منخريه نفخة اشتعل منها (١٢) جسده، فذهل وخرج به (١٣)\n_________\n(١) في (ب): وليجحدن، وفي (ج): وليجحدن عليك.\n(٢) ساقطة من (ب).\n(٣) ساقطة من (ب)، (ج).\n(٤) من (ب).\n(٥) في (ب): وما سلطه.\n(٦) زيادة من (ب).\n(٧) في (ب)، (ج): وعظة.\n(٨) في نسخة (ب) سقط قوله: وعظة.\n(٩) زيادة من (ب).\n(١٠) ساقطة من (ب).\n(١١) من (ب).\n(١٢) في (ب): منه، وفي (ج): بها جميع.\n(١٣) ساقطة من (ب).","vol":"18","page":187},{"text":"من قرنه إلى قدميه (١) ثآليل (٢) مثل أليات الغنم ووقعت فيه حكة لا يملكها (٣) فحك بأظفاره حتى سقطت كلها، ثم حكها (٤) بالمسوح (٥) الخشنة حتى قطعها ثم حكها بالفخارة (٦) والحجارة الخشنة فلم يزل يحكها حتى نغل (٧) لحمه وتقطع وتغير وأنتن. فأخرجه أهل القرية فجعلوه على كناسة، وجعلوا له عريشًا ورفضه خلق الله كلهم غير امرأته وهي (٨) رحمة بنت أفرانيم بن يوسف بن يعقوب (٩).\nوكانت تختلف إليه بما يصلحه وتلزمه، فلما رأى الثلاثة (١٠) من\n_________\n(١) في الأصل و(ج): قدمه.\n(٢) الثآليل: هو بئر صغير صلب مستدير، يظهر على الجلد كالحمصة أو دونها، ومفردها ثؤلول. انظر: \"المعجم الوسيط\" (ص ٩٣) (ثأل).\n(٣) ساقطة من (ب)، وفي (ج): يمتلكها.\n(٤) في (ب): ثم حك جسده.\n(٥) في (ج): بالمسح، والمسوح: هي الكساء من الشعر.\nانظر: \"المعجم الوسيط\" (ص ٨٦٧) (مسح).\n(٦) في (ب): حك، وفي (ج): بالفخار.\nوالفخارة: هي ضرب من الخزف تعمل منه الجرار والكيزان وغيرها.\nانظر: \"لسان العرب\" لابن منظور (فخر).\n(٧) نغل: أي فسد، يقال: نغل الجرح: أي فسد.\nانظر: \"لسان العرب\" لابن منظور (نغل).\n(٨) ساقطة من (ب).\n(٩) قال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٤٣٠: وقد زعم بعضهم أن اسم زوجته رحمة، فإن كان أخذ ذلك من سياق الآية فقد أبعد النجعة، وإن كان أخذه من نقل أهل الكتاب وصح عنهم ذلك فهو مما لا يصدق ولا يكذب.\n(١٠) في (ب): النسا.","vol":"18","page":188},{"text":"أصحابه وهم: إلفيز وبلدد وظافر ما ابتلاه الله به اتهموه ورفضوه من غير أن يتركوا دينه، فلما طال به البلاء انطلقوا إليه وهو في بلائه فبكتوه (١) ولاموه، وقالوا له: تب إلى الله سبحانه من الذنب الَّذي عوقبت به (٢). قال: وحضره معهم فتى حديث السن وكان قد آمن به وصدقه، فقال لهم: إنكم تكلمتم أيها الكهول، وكنتم أحق بالكلام لأسنانكم، ولكن قد تركتم من القول أحسن من الَّذي قلتم، ومن الرأي أصوب من الَّذي رأيتم، ومن الأمر أجمل من الَّذي أتيتم، وقد كان لأيوب عليكم من الحق والذمام (٣) أفضل من الَّذي وصفتم، فهل تدرون (٤) أيها الكهول حق من انتقصتم، وحرمة من انتهكتم، ومن الرجل الَّذي عبتم واتهمتم، ألم تعلموا أن أيوب نبي الله وخيرته وصفوته من أهل الأرض في (٥) يومكم هذا، ثم لم تعلموا ولم يطلعكم الله (﷿ من أمره) (٦) علي أنَّه سخط شيئًا من أمره منذ آتاه الله (٧) ما آتاه إلى يومكم هذا، ولا علي أنَّه نزع\n_________\n(١) بكتوه: أي قرعوه ووبخوه.\nانظر: \"لسان العرب\" لابن منظور (بكت).\n(٢) ساقطة من (ب)، وفي الأصل زيادة: عليه.\n(٣) الذمام: هو الحرمة.\nانظر: \"لسان العرب\" لابن منظور (ذمم).\n(٤) في الأصل و(ب): ترون.\n(٥) من (ج).\n(٦) زيادة من (ج).\n(٧) من (ج).","vol":"18","page":189},{"text":"شيئًا من الكرامة التي أكرمه بها، ولا أن أيوب غيّر الحق في طول ما صحبتموه إلى يومكم (١) هذا.\nفإن كان البلاء هو الَّذي أزرى به عندكم، ووضعه في أنفسكم فقد علمتم أن الله يبتلي النبيين والصديقين والشهداء والصالحين، ثم ليس بلاؤه لأوليائه (٢) بدليل على سخطه عليهم ولا لهوانه لهم، ولكنها كرامة وخيرة لهم، ولو (٣) كان أيوب ليس من الله بهذِه المنزلة (٤)، إلا أنَّه أخ أحببتموه (٥) على وجه الصحبة، لكان لا يجمل بالحليم أن يعذل (٦) أخاه عند البلاء، ولا يعيّره بالمصيبة ولا يعيبه بما لا يعلم وهو مكروب حزين، ولكنه يرحمه ويبكي معه ويستغفر له ويحزن لحزنه ويدله على مراشد أمره (٧)، وليس بحكيم (٨) ولا رشيد من جهل (٩) هذا، فالله الله أيها الكهول، وقد كان في عظمة الله وجلاله وذكر الموت ما يقطع ألسنتكم ويكسر قلوبكم، ألم تعلموا أن لله عبادًا أسكتتهم خشيته من غير عيّ ولا بكم، وإنهم لهم\n_________\n(١) ساقطة من (ب).\n(٢) في (ب): أولئك.\n(٣) في (ج): فلو.\n(٤) في (ب): هذِه.\n(٥) في (ب): أخيتموه.\n(٦) في الأصل: يعذر، وفي (ج): يعزل.\n(٧) في (ب): على مراشده.\n(٨) في الأصل: بحليم.\n(٩) في (ج): يجهل.","vol":"18","page":190},{"text":"الفصحاء (١) البُلغاء النُبلاء الألبّاء (٢) العالمون بالله وبآياته (٣) ولكنهم إذا ذكروا عظمة الله انقطعت ألسنتهم، واقشعرت جلودهم، وانكسرت قلوبهم، وطاشت عقولهم إعظامًا لله وإعزازًا وإجلالًا، فإذا استفاقوا (٤) (من ذلك استبقوا) (٥) إلى الله بالأعمال الزاكية.\nيعدون أنفسهم مع الظالمين والخاطئين، وإنهم لأنزاه بُراء، ومع المقصرين المفرطين وإنهم لأكياس (٦) أقوياء (٧) لا يستكثرون لله الكثير، ولا يرضون (٨) لله بالقليل، ولا يَدلّون (٩) عليه بالأعمال، فهم مروّعون (١٠) مُفْزَعُون (١١) خاشعون مستكينون.\n_________\n(١) في (ب): الفصاحة.\n(٢) الألباء: أي العقلاء. انظر: \"لسان العرب\" لابن منظور (لبب).\n(٣) في (ب)، (ج): وبأيامه.\n(٤) في (ب): وإذا اشتاقوا.\n(٥) ساقطة من (ب).\n(٦) في (ب): لأبرارة براة مع المفرطين والمقصرين لأنهم أكياس.\n(٧) في (ب) زيادة قوله: لكنهم.\n(٨) في (ب): يؤمنون.\n(٩) يدلون: يمنون عليه، مأخوذ من الأدل، وهو المنان بعمله.\nانظر: \"لسان العرب\" لابن منظور (دلل).\n(١٠) الأصل: مزوعون.\n(١١) مروّعون مفزعون:\nالروع: هو الفزع. والفزع: هو الفرق والذعر من الشيء.\nانظر: \"لسان العرب\" لابن منظور (روع)، (فزع)، \"المعجم الوسيط\" (ص ٣٨٢) (روع)، (ص ٦٨٧) (فزع).","vol":"18","page":191},{"text":"فقال أيوب ﵇: إن الله سبحانه يزرع الحكمة بالرحمة في قلب الصغير والكبير، فمتى نبتت في القلب أظهرها (١) الله على (٢) اللسان، وليست تكون الحكمة (٣) قبل السن والشيبة ولا بطول التجربة، وإذا جعل الله العبد حكيمًا في الصبا، لم تسقط منزلته عند الحكماء، وهم يرون من الله سبحانه عليه (٤) نور الكرامة. ثم أقبل أيوب ﵇ على الثلاثة فقال: أتيتموني غضابًا (٥) رهبتم قبل أن تسترهبوا، وبكيتم قبل أن تضربوا، كيف بي لو قلت لكم: تصدقوا عني بأموالكم، لعل الله أن يخلصني، أو قربوا عني قربانًا؛ لعل الله يتقبله ويرضى عني، وإنكم (٦) قد أعجبتكم أنفسكم وظننتم أنكم عوفيتم حسانكم، فهنالك بغيتم وتعززتم (٧)، ولو نظرتم فيما بينكم وبين ربكم ثم صدقتم لوجدتم لكم (٨) عيوبًا سترها الله بالعافية التي ألبسكم، وقد كنت فيما خلا والرجال يوقرونني وأنا مسموع\n_________\n(١) في الأصل: يظهرها.\n(٢) ساقطة من (ب).\n(٣) في (ج): من.\n(٤) في (ج): وهم يرون عليه من الله.\n(٥) ذكره الطبري في \"جامع البيان\" ١٧/ ٥٧، محاورة طويلة بين أيوب والنفر الثلاثة، والنص المذكور هو رد أيوب عليهم.\n(٦) ساقطة من (ج).\n(٧) تعززتم: يقال اعتز به: أي تشرف وعدّ نفسه عزيزًا به.\nانظر: \"المعجم الوسيط\" (ص ٥٩٨) (عزّ).\n(٨) ساقطة من (ب).","vol":"18","page":192},{"text":"كلامي، معروف حقي، منتصف من خصمي، فأصبحت اليوم وليس لي رأي ولا كلام معكم، فأنتم كنتم أشد عليّ (١) من مصيبتي. ثم أعرض عنهم وأقبل على ربه مستغيثًا (٢) به متضرعًا إليه، فقال: رب، لأي شيء خلقتني، ليتني إذ كرهتني لم تخلقني، يا ليتني كنت حيضة ألقتني أمي، أو يا ليتني عرفت الذنب الَّذي أذنبت، والعمل الَّذي عملت، فصرفت به (٣) وجهك الكريم عني، ولو كنت أمتني وألحقتني بآبائي فالموت كان (٤) أجمل بي، ألم أكن للغريب دارًا، وللمسكين قرارًا (٥) ولليتيم (وليًّا، وللأرملة) (٦) قيّمًا، إلهي أنا عبد (٧) ذليل إن أحسنت فالمنّ لك، وإن أسأت فبيدك عقوبتي،\n_________\n(١) في (ج): عليّ أشد.\n(٢) في الأصل: مستعينًا، والاستغاثة: هي طلب الغوث والإنقاذ من الشدة والهلاك، وهي أربعة أقسام:\nالقسم الأول: الاستغاثة بالله ﷿، وهذا من أفضل الأعمال عند الله.\nالقسم الثاني: الاستغاثة بالأموات أو الأحياء غير القادرين على الإغاثة وهذا شرك.\nالقسم الثالث: الاستغاثة بالأحياء فيما يقدرون عليه وهذا جائز.\nالقسم الرابع: الاستغاثة بالأحياء فيما لا يقدرون عليه من غير اعتقاد أن لهم قوة خفية وهذا من اللغو.\nانظر: \"معجم ألفاظ العقيدة\" لعامر بن عبد الله بن فالح (٣٦).\n(٣) زيادة من (ج).\n(٤) ساقطة من (ب).\n(٥) ساقطة من (ب).\n(٦) ساقطة من (ب)، والقيّم: هو من يتولى أمر المحجور عليه.\nانظر: \"المعجم الوسيط\" (ص ٧٦٨) (قام).\n(٧) ساقطة من (ب).","vol":"18","page":193},{"text":"جعلتني للبلاء (١) عرضًا وللفتنة نصبًا (٢)، وقد وقع على بلاء لو سلطته على جبل ضعف عن حمله، كيف يحمله ضعفي، إلهي، تقطعت أصابعي، فإني لأرفع الأكلة من الطعام بيدي جميعًا فلا يبلغان (٣) فمّي إلا على الجهد مني، تساقطت لهواتي (٤) ولحم (رأسي فما بين أذني من سداد حتَّى إن إحداهما ترى من الأخرى، وإن دماغي ليسيل من فمي، تساقط) (٥) شعر عيني فكأنما حُرّق بالنار (٦) وجهي، وحدقتاي (٧) هما متدليتان على خدي (٨).\nورم لساني حتَّى ملأ فمي فما أُدخل (٩) فيه طعامًا (١٠) إلا (١١) غصني، ورمت (١٢) شفتاي حتَّى غطت العليا أنفي والسفلى ذقني،\n_________\n(١) في (ب): لله.\n(٢) في الأصل: نهبًا.\n(٣) في (ب): فلا تبلغ، وفي نسخة (ج): تبلغان.\n(٤) اللهوة: هي اللحمة المشرقة على الحلق، أو الهَنَة المطبقة في أقصى سقف الفم.\nانظر: \"المعجم الوسيط\" (ص ٨٤٣) (لها).\n(٥) زيادة من (ب)، (ج).\n(٦) زيادة من (ب)، (ج).\n(٧) الحدقة: هي السواد المستدير وسط العين.\nث \"المعجم الوسيط\" (ص ١٦١) (حدق).\n(٨) في (ب): وجهي.\n(٩) في (ب): ما يدخل.\n(١٠) في (ب): الماء.\n(١١) ساقطة من (ب).\n(١٢) في (ج): تورمت.","vol":"18","page":194},{"text":"تقطعت أمعائي في بطني، فإني (١) لأدخله الطعام فيخرج كما دخل (ما أحسّه (٢) ولا ينفعني) (٣)، ذهبت قوة رجلي فكأنهما قربتا ماء لا أطيق حملهما، ذهب المال فصرت (٤) أسأل بكفي فيطعمني (٥) من كنت أعوله (اللقمة الواحدة) (٦) فيمنّها (٧) على وُيعيرني، هلك أولادي ولو بقي أحد منهم أعانني على بلائي ونفعني.\nقد ملّني أهلي وعقّني (٨) أرحامي، وتنكرت معارفي، ورغب عني صديقي، وقطعتني أصحابي، وجحدت حقوقي، ونسيت صنائعي، أصرُخ فلا يُصرخونني، وأعتذر (٩) فلا يعذرونني (١٠)، دعوت غلامي فلم يجبني، وتضرعت لأمتي فلم (١١) ترحمني، وإن قضاءك هو الَّذي أذلني وأهانني (١٢)، وإن سلطانك هو الَّذي أسقمني وأنحل\n_________\n(١) في (ب): وإني.\n(٢) في (ج): أحسبه.\n(٣) ساقطة من (ب).\n(٤) في (ج): وصرت.\n(٥) في (ب): فيعطيني اللقمة.\n(٦) ساقطة من (ب).\n(٧) في (ب): ويمن، وفي (ج): فيعتبرها.\n(٨) في (ب): وقطعني.\n(٩) ساقطة من (ب).\n(١٠) في (ب): وأعتب فلا يعتبوني.\n(١١) في (ب): لا.\n(١٢) في الأصل و(ب): أقماني.","vol":"18","page":195},{"text":"جسمي، ولو أن ربي (١) نزع الهيبة التي في قلبي (٢)، وأطلق لساني حتَّى أتكلم (وأحاج عن نفسي بملء) (٣) فمي ثم كان ينبغي للعبد أن يحاج عن نفسه، لرجوت أن يعافيني عند ذلك (مما بي) (٤) ولكنه ألقاني وتعالى عني، فهو يراني ولا أراه، ويسمعني ولا أسمعه، لا نظر إلى فرحمني ولا دنا (مني ولا أدناني) (٥) (فأدلي بعذري) (٦) فأتكلم ببراءتي وأخاصم عن نفسي.\nفلما قال ذلك أيوب ﵇ وأصحابه عنده أظله غمام (٧) حتَّى ظن أصحابه أنَّه عذاب، ثم نودي منه: يا أيوب، إن الله تعالى يقول (٨): ها أنا ذا قد دنوت منك ولم أزل منك قريبًا منك (٩)، فقم فأدل بعذرك، وتكلم ببراءتك، وخاصم عن نفسك، واشدد إزارك (١٠)، وقم مقام جبار (إن استطعت) (١١) (فإنه (١٢) لا ينبغي أن يخاصمني\n_________\n(١) ساقطة من (ب).\n(٢) في (ب)، (ج): في صدري.\n(٣) زيادة من (ب).\n(٤) ساقطة من (ب).\n(٥) ساقطة من (ب).\n(٦) زيادة من (ج).\n(٧) في (ب): ظلته غمامة.\n(٨) زيادة من (ب).\n(٩) من (ج).\n(١٠) في (ب): وشد مئزرك.\n(١١) زيادة من (ج).\n(١٢) في (ب): فإني.","vol":"18","page":196},{"text":"إلا جبار مثلي) (١) ولا ينبغي أن يخاصمني إلا من يجعل الزّمام (٢) في فم الأسد، والسخال (٣) في فم العنقاء (٤)، واللجام في فم التنين، ويكيل مكيالًا من الثور، ويزن مثقالًا من الريح، ويصر صرة (٥) من الشمس، ويرد أمس. لقد منتك نفسك أمرًا ما يبلغ بمثل قوتك، ولو كنت إذ منتك نفسك (٦) ذلك، ودعتك إليها تذكرت أي مرام رامت أردت (٧) أن تخاصمني بعيبك، أم أردت أن تحاجني بخطابك، أم أردت أن تكابرني بضعفك، أين أنت مني يوم خلقت الأرض (فوضعتها على) (٨) أساسها، هل علمت بأي مقدار قدرتها، أم كنت معي تمد (٩) بأطرافها، أم تعلم (ما بعد زواياها) (١٠)، أم\n_________\n(١) ساقط من (ج).\n(٢) الزّمام: هو الخيط الَّذي يشد في البرة أو في الخشاش ثم يشد في طرفه المقود الَّذي في عنق الدابة أو الكلب.\nانظر: \"مختار الصحاح\" للرازي (ص ١١٦)، \"لسان العرب\" لابن منظور (قود).\n(٣) السخال: هي ولد الشاة من المعز والضأن ذكرًا كان أو أنثى.\nانظر: \"لسان العرب\" لابن منظور (سخل).\n(٤) العَنْقاء: طائر ضخم لا يرى إلا في الدهور، وقيل: لا وجود له.\nانظر: \"لسان العرب\" لابن منظور (عنق)، \"المعجم الوسيط\" (ص ٦٣٢) (عنق).\n(٥) الصّرَّة: هو ما يجمع فيه الشيء ويشد.\nانظر: \"المعجم الوسيط\" (ص ٥١٢) (صرّ).\n(٦) زيادة من (ب).\n(٧) زيادة من (ب)، (ج).\n(٨) ساقطة من (ب).\n(٩) زيادة من (ب)، (ج).\n(١٠) في (ج): ما يوعدون وإياها.","vol":"18","page":197},{"text":"على أي شيء وضعت أكنافها (١) أبطاعتك حمل الماء الأرض، أم بحكمتك كانت الأرض للماء غطاء، أين كنت مني يوم رفعت السماء سقفًا في الهواء، لا بعلائق شيلت (٢) ولا يحملها دُعم (٣) من تحتها، هل يبلغ من حكمتك أن تجري نورها، أو تسيّر نجومها، أو يختلف (٤) بأمرك (٥) ليلها ونهارها، أين أنت مني يوم سجرت البحار، وأنبعت الأنهار.\nأقدرتك حبست أمواج البحار على حدودها، أم قدرتك فتحت الأرحام حين بلغت مدتها، أين أنت مني يوم صببت الماء على التراب، ونصبت شوامخ الجبال (هل تدري على أي شيء أرسيتها؟ أم) (٦) هل لك من ذراع يطيق حملها؟، أم (٧) هل تدري كم من مثقال فيها؛، أم أين الماء الَّذي أنزلت من السماء، هل تدري (٨) أم تلده أو (٩) أب يولده، أحكمتك أحصت القطر، وقسمت الأرزاق،\n_________\n(١) الكنف: هو الجانب والناحية.\nانظر: \"لسان العرب\" لابن منظور (كنف)، \"المعجم الوسيط\" (ص ٨٥١) (كنف).\n(٢) في (ب): سبب.\n(٣) في (ب): دعوم.\n(٤) في الأصل: تخلف.\n(٥) زيادة من (ب)، (ج).\n(٦) زيادة من (ج).\n(٧) ساقطة من (ب).\n(٨) زيادة من (ب).\n(٩) في (ب): وأي.","vol":"18","page":198},{"text":"أم قدرتك تثير السحاب وتغشيه (١) الماء، هل تدري ما أصوات (٢) الرعود؟ أم (٣) من أي شيء لهب البرق؟ وهل رأيت عمق البحر؟ أم هل (٤) تدري ما بعد الهواء؟ أم هل خزنت أرواح الأموات؟، أم هل تدري أين خزانة الثلج؟، وأين خزانة البَرَد (٥)؟، (أم أين جبال البرد؟) (٦)، أم (٧) هل تدري أين خزانة الليل بالنهار؟، وأين خزانة النهار بالليل؟، وأين طريق النور؟، وبأي لغة تتكلم الأشجار؟ وأين خزانة الريح؟، وكيف تحبسه الأغلاق (٨)؟، أم من جعل العقول في أجواف الرجال؟، ومن شق الأسماع والأبصار؟، ومن ذلت الملائكة لملكه؟، وقهر الجبارين بجبروته، وقسم (أرزاق الدواب) (٩) بحكمته؟، ومن قسم للأسد (١٠) أرزاقها، وعرّف الطير معايشها وعطفها على أفراخها، من أعتق الوحش من الخدمة؟\n_________\n(١) في (ب): فيخشياه.\n(٢) في (ب): صوت.\n(٣) في الأصل: أي.\n(٤) ساقطة من (ب).\n(٥) البَرَد: هو الماء الجامد الَّذي ينزل من السحاب قطعًا صغارًا.\nانظر: \"لسان العرب\" لابن منظور (برد)، \"المعجم الوسيط\" (ص ٤٨) (برد).\n(٦) زيادة من (ج).\n(٧) ساقطة من (ب).\n(٨) الأغلاق: هو جمع مغلاق، بالتحريك، وهو ما يغلق به الباب ويفتح.\n\"لسان العرب\" (غلق).\n(٩) في (ب): الأرزاق للأنعام.\n(١٠) في (ب): للأسود.","vol":"18","page":199},{"text":"وجعل مساكنها البرية لا تستأنس بالأصوات ولا تهاب المسلطين؟، أم من حكمتك عطفت أمهاتها (١) عليها (حتَّى أخرجت) (٢) لها الطعام من بطونها؛، وآثرتها (٣) بالعيش على نفوسها، أم من حكمتك يبصر العقاب (٤) الصيد (٥) البعيد؟، وأصبح في أماكن القتلى، أين أنت مني يوم خلقت يهموت (٦) مكانه في منقطع التراب والوثيان (٧) يحملان الجبال والقرى والعمران؟، آذانهما كأنها شجر الصنوبر (٨)\n_________\n(١) في (ب): أمها.\n(٢) ساقطة من (ب).\n(٣) في (ب): وأثرت.\n(٤) العقاب: طائر من كواسر الطير، قوي المخالب، مسرول -أي في رجليه ريش-، له منقار قصير أعقف -أي متلوٍ- حاد البصر.\nانظر: \"المعجم الوسيط\" (ص ٦١٣، ٦١٦) (عقب)، (عقف).\n(٥) في الأصل و(ج) بعدها: البصر.\n(٦) في (ب): بهموته، واليهموت: هو اسم الحوت الَّذي تقع الأرض على ظهره.\nانظر \"العلل ومعرفة الرجال\" للإمام أحمد ٣/ ١٧٣، \"العظمة\" لأبي الشيخ ٤/ ١٢١٤.\nقلت: وهذا غير صحيح، فالأرض بحجمها الكبير الضخم لا يمكن أن تقع على ظهر ذلك الحوت، ولم يأت في ذلك خبر صحيح، وإنما ذلك من الإسرائيليات التي لا تصح، والله أعلم.\n(٧) في (ب): الوسنان، وفي (ج): وللوثنيان، ولم أجد حيوانًا بهذا الاسم.\n(٨) الصنوبر: شجر من الفصيلة المخروطية الصنوبرية، يزرع لخشبه وللزينة، ولبعض أنواعه بذور صغيرة لذيذة الطعم.\nانظر: \"لسان العرب\" لابن منظور (صنب)، \"المعجم الوسيط\" (ص ٥٢٦) (صنو).","vol":"18","page":200},{"text":"الطوال ورؤوسهما كأنها كوم (١) الجبال، وعروق أفخاذهما كأنها عقد النحاس، اأنت ملأت جلودهما لحمًا؛ أم أنت ملأت رؤوسهما دماغًا؛ أم هل لك في خلقهما من (٢) شرك؟ أم هل لك بالقوة التي عملتهما يدان؟، أم هل يبلغ من قوتك أن تضع يدك على رؤوسهما، أو تقعد لهما على الطريق (٣) فتحبسهما أو تصدهما عن قوتهما، أين أنت مني (٤) يوم خلقت التنين؟ رزقه في البحر، ومسكنه في السحاب، عيناه توقدان نارًا، ومنخراه يثوران دخانًا، أذناه مثل قوس (٥) السحاب يثور منهما لهب كأنه إعصار العجاج (٦)، جوفه يحترق ونفسه تلتهب، وزبده جمر كأمثال الصخور، وكأن صريف (٧) أسنانه أصوات الصواعق، وكأن نظر عينيه لهب البروق، تمر به الجيوش وهو متكئ لا يفزعه شيء، ليس فيه مفصل، الحديد\n_________\n(١) الكوم هو: كل ما اجتمع وارتفع له رأس من تراب أو رمل أو حجارة أو قمح، أو نحو ذلك.\nانظر: \"المعجم الوسيط\" (٨٠٥) (كوم).\n(٢) ساقطة من (ب).\n(٣) في (ج): طريق.\n(٤) زيادة من (ج).\n(٥) في (ب): قرنين.\n(٦) في نسخة (ب): النار، والعجاج: هو الغبار.\nانظر: \"لسان العرب\" لابن منظور (عجج)، \"المعجم الوسيط\" (ص ٥٨٤) (عجّ).\n(٧) الصريف: هو صوت الأنياب والأبواب.\nانظر: \"لسان العرب\" لابن منظور (صرف).","vol":"18","page":201},{"text":"عنده (١) مثل التبن، والنحاس عنده مثل الخيوط، لا يفزع من النشاب (٢) ولا يحسّ وقع الصخور على جسده، ويسير في الهواء كأنه عصفور، ويهلك كل شيء يمر به، هل أنت آخذه بأحبولتك (٣)، أو واضع اللجام (٤) في شدقيه، هل تحصي عمره، ام هل تعرف أجله أو تفوّت رزقه، أم هل تدري ماذا خرّب من الأرض، أم ماذا يخرب فيما بقي من عمره، أتطيق غضبه حين يغضب، أم تأمره فيطيعك الله ﵎.\nفقال (٥) أيوب (﵇: صغر شأني، وكل لساني وعقلي ورائي، وضعفت قولي و) (٦) قصرت عن هذا الأمر الَّذي تعرض على (٧)، (ليت الأرض) (٨) انشقت لي فذهبت فيها ولم أتكلم بشيء يسخط\n_________\n(١) ساقطة من (ب).\n(٢) النشاب: هو النبل.\nانظر: \"لسان العرب\" لابن منظور (نشب)، \"المعجم الوسيط\" (ص ٩٢١) (نشب).\n(٣) الحبالة: بالكسر، هي ما يصاد بها من أي شيء كان.\nانظر: \"لسان العرب\" لابن منظور (حبل).\n(٤) اللجام: هو حبل أو عصا تدخل في فم الدابة وتلزق إلى قفاه.\nانظر: \"لسان العرب\" لابن منظور (لجم).\n(٥) في (ب): قال.\n(٦) زيادة من نسخة (ج).\n(٧) زيادة من (ب)، (ج).\n(٨) ساقط من (ب).","vol":"18","page":202},{"text":"ربي، (اجتمع عليّ البلاء، إلهي، قد (١) جعلتني لك مثل العدو، وقد كنت تكرمني وتعرف نصحي) (٢)، وقد علمت أن كل الَّذي ذكرت صنع يديك وتدبير حكمتك، وأعظم من هذا ما شئت عملت (٣) لا يعجزك شيء، ولا تخفى (٤) عليك خافية (٥)، ولا تغيب عنك غائبة، من هذا الَّذي يظن أن يسر عنك (٦) سرًا (٧)، وأنت تعلم ما يخطر (على القلوب) (٨)، وقد علمت منك في بلائي هذا ما لم أكن أعلم، وخفت حين بلوت أمرك أكثر مما كنت أخاف، إنما كنت أسمع بسطوتك (٩) سمعًا، فأما الآن فهو (١٠) نظر العين، إنما تكلمت (حين تكلمت) (١١) لتعذرني، وسكت حين سكت لترحمني، كلمة زلّت فلن أعود، قد وضعت يدي على فمي، وعضضت على لساني، وألصقت بالتراب خدي، ودسست فيه وجهي لصغاري (١٢)، وسكت\n_________\n(١) زيادة من (ب).\n(٢) ساقط من (ج).\n(٣) ساقط من (ب).\n(٤) في (ب): يخلها.\n(٥) في (ب): عافية.\n(٦) في الأصل و(ب): عليك.\n(٧) في (ب): أن يستر.\n(٨) في (ب): بالقلوب، وفي (ج): بالبال.\n(٩) في (ج): بصوتك.\n(١٠) (ب): فالآن، وفي نسخة (ج): هو.\n(١١) زيادة من (ب).\n(١٢) ساقطة من (ب)، والمقصود بذلك: الصغارة في القَدْر، وهو خلاف العظم. =","vol":"18","page":203},{"text":"لما أسكتتني (١) خطيئتي (أعوذ بك اليوم منك، وأستجيرك من جهد البلاء فأجرني، وأستغيث بك من عقابك فأغثني، وأستعين بك فأعني، وأعتصم بك فاعصمني، وأستغفرك) (٢) فاغفر لي ما قلت، فلن أعود يا سيدي (٣) لشيء تكرهه مني.\nفقال الله ﷿: يا أيوب، نفذ فيك علمي، وسبقت رحمتي غضبي، إن أخطأت (٤) فقد غفرت لك، ورددت عليك أهلك ومالك ومثلهم معهم (٥)، لتكون لمن خلفك آية (٦)، وتكون عبرة لأهل البلاء، وعزاءً للصابرين، ﴿ارْكُضْ بِرِجْلِكَ هَذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ (٤٢)﴾ (٧) فيه شفاؤك، وقرّب عن صحابتك قربانًا، واستغفر لهم فإنهم قد (٨) عصوني فيك.\nفركض برجله فانفجرت له عين فدخل فيها فاغتسل فأذهب الله عنه كل ما كان به من البلاء.\nثآخرج فجلس فأقبلت امرأته فقامت تلتمسه في مضجعه فلم تجده\n_________\n= انظر: \"لسان العرب\" لابن منظور (صغر).\n(١) في الأصل: أمكنتني.\n(٢) زيادة من نسخة (ج).\n(٣) من (ب).\n(٤) في الأصل (ب): إذ أخطيت.\n(٥) ساقطة من (ب).\n(٦) ساقطة من (ب).\n(٧) ص: ٤٢.\n(٨) ساقطة من (ج).","vol":"18","page":204},{"text":"فقامت كالوالهة (١) متلددة، ثم قالت: يا عبد الله، هل لك من (٢) علم بالرجل المبتلى الَّذي كان هاهنا.\nفقال لها: وهل تعرفينه إذا رأيتيه؟ فقالت: نعم، ومالي لا أعرفه.\nفتبسم (٣) فقال: أنا هو (٤) فعرفته بمضحكه فاعتنقته (٥).\nقال ابن عباس: فوالذي نفس عبد الله بيده ما فارقته من عناقه حتَّى\n_________\n(١) الوالهة: هي المرأة شديدة الحزن على ولدها.\nانظر: \"لسان العرب\" لابن منظور (وله).\n(٢) ساقطة من (ب)، (ج).\n(٣) في (ب): فتبسم نبي الله ﵊.\n(٤) في (ب): بعدها: يا رحمة.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ٥٧، بنحوه مطولًا.\nوإسناده حسن إلى وهب ولكن يبقى أن هذِه القصة من الإسرائيليات والله أعلم أنها مما لا تصح لمايلي:\nأولًا: قال عنها ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٤٢٧: وقد روي عن وهب ابن منبه في خبره قصة طويلة ذكرها ابن جرير وابن أبي حاتم وذكرها غير واحد من متأخري المفسرين وفيها غرابة تركناها لحال الطول.\nوقال عنها كذلك في \"البداية والنهاية\" ١/ ٢٢٢: وقد روي عن وهب بن منبه وغيره من علماء بني إسرائيل في قصة أيوب خبر طويل في كيفية ذهاب ماله وولده وبلائه في جسده، والله أعلم بصحته.\nثانيًا: إن في تلك القصة ما ينافي ما ذكره الله عن صبر أيوب ﵇ كقوله: (فقال ربي لأي شيء خلقتني، يا ليتني إذ كرهتني لم تخلقني، يا ليتني كنت حيضة ألقتني أمي) وقوله: (وإن قضاءك هو الَّذي أذلني وأهانني).\nثالثًا: إن في هذِه القصة ما يخالف رضا أيوب بقضاء الله وقدره كقوله: (يا ليتني إذ كرهتني).","vol":"18","page":205},{"text":"مرّ بهما (١) كل مال لهما (٢) وولد، فذلك قوله ﷿:\n\n<span data-type=\"title\" id=toc-2949>٨٣ </span>- ﴿وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرّ﴾ (٣)\nواختلف العلماء في وقت ندائه والسبب الَّذي قال لأجله: ﴿أَنِّي مَسَّنِيَ الضُّرُّ﴾ وفي مدة بلائه.\n[١٨٧٠] فحدثنا الإمام (٤) أبو (٥) الحسن محمد بن علي بن سهل الماسرجسي (٦)، إملاءً يوم الجمعة (في شهر ربيع الأول) (٧) سنة أربع وثمانين وثلاثمائة، قال: نا أبو طالب عمر بن الربيع بن سليمان الخشاب (٨) بمصر (٩)، قال: نا يحيى بن أيوب العلّاف (١٠)\n_________\n(١) في (ب): حضر عندهما.\n(٢) ساقطة من (ج).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ٦٨. بإسناد ضعيف.\nوالأثر ذكره المصنف في \"عرائس المجالس\" (ص ١١١).\n(٤) ساقطة من (ج).\n(٥) ساقطة من (ب).\n(٦) لم يذكر بجرح أو تعديل.\n(٧) ساقطة من (ب).\n(٨) ضعفه الدارقطني، وقال مسلمة بن قاسم: تكلم فيه قوم، ووثقه آخرون، وكان كثير الحديث، مات بمصر سنة (٣٤٥ هـ). انظر \"لسان الميزان\" لابن حجر ٤/ ٣٠٤.\n(٩) في (ب): نصر.\n(١٠) يحيى بن أيوب بن بادي الخولاني مولاهم، أبو زكريا المصري العلاف، روى عنه النسائي وقال: صالح، وقال الحافظ: صدوق، مات سنة (٢٨٩ هـ). انظر: \"تهذيب الكمال\" للمزي ٣١/ ٢٣٠، \"سير أعلام النبلاء\" للذهبي ٥٣/ ٤١٣، \"تقريب التهذيب\" لابن حجر (٧٥٠٩).","vol":"18","page":206},{"text":"قال: نا سعيد بن أبي مريم (١) قال: نا نافع بن يزيد (٢) عن عُقيل (٣)، عن ابن شهاب (٤)، عن أنس بن مالك قال: قال رسول الله -ﷺ-: \"إن أيوب نبي الله ﵇ لبث به بلاؤه ثماني عشرة سنة، فرفضه القريب والبعيد، إلا رجلين من إخوانه كانا يغدوان إليه ويروحان (٥) فقال أحدهما لصاحبه ذات يوم: والله، لقد أذنب أيوب ذنبًا ما أذنبه أحد من العالمين، فقال له صاحبه: وما ذاك قال: منذ ثماني عشرة سنة لم يرحمه الله فيكشف ما به، فلما راحا إلى أيوب، لم يصبر (٦) الرجل حتَّى ذكر ذلك لأيوب (٧) فقال (٨) أيوب: ما أدري ما تقولان، غير أن الله ﷿ يعلم أني كنت أمرّ بالرجلين يتنازعان فيذكران الله ﷿، فأرجع إلى بيتي فأُكفّر عنهما كراهية أن يذكر الله في غير حق\".\nقال: \"وكان يخرج إلى حاجته فإذا قضى حاجته أمسكت امرأته بيده حتَّى يبلغ، فلما كان ذات يوم (أبطأت عليه) (٩)، وأوحي إلى\n_________\n(١) ثقة، ثبت، فقيه.\n(٢) نافع بن يزيد الكلاعي، ثقة، عابد.\n(٣) عقيل بن خالد بن عقيل، أبو خالد الأموي، ثقة، ثبت.\n(٤) محمد بن مسلم بن عبيد الله الزهري، أبو بكر الفقيه، الحافظ، متفق على جلالته، وإتقانه.\n(٥) في الأصل: كانوا يغدون إليه ويروحون.\n(٦) ساقطة من (ب).\n(٧) زيادة من (ب).\n(٨) في (ب): فيقول.\n(٩) في الأصل و(ب): أبطأ عليها.","vol":"18","page":207},{"text":"أيوب في مكانه (١): ﴿ارْكُضْ بِرِجْلِكَ هَذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ (٤٢)﴾ (٢) فاستبطأنه فتلقته تنظر (ما شأنه) (٣) وأقبل عليها وقد أذهب الله تعالى ما به من البلاء وهو أحسن ما كان، فلما رأته قالت: (يا عبد الله) (٤) هل رأيت نبي الله هذا المبتلى (فوالله على ذلك ما رأيت رجلًا أشبه به منك إذ كان صحيحًا) (٥) قال: إني أنا هو (٦) وكان له أندران (٧) أندر للقمح، وأندر للشعير، فبعث الله سحابتين فلما (٨) كانت إحداهما على أندر القمح أفرغت فيه الذهب حتَّى فاض، وأفرغت الأخرى في أندر الشعير الورِق (٩) حتَّى فاض\" (١٠).\n_________\n(١) ساقطة من (ب).\n(٢) ص: ٤٢.\n(٣) زيادة من (ب).\n(٤) زيادة من (ب).\n(٥) زيادة من (ج).\n(٦) في (ب) بعدها: يا رحمة.\n(٧) الأندر: هو الموضع الَّذي يداس فيه الطعام، وهو البيدر بلغة أهل الشام.\n\"مختار الصحاح\" للرازي (٢٧٢).\n(٨) ساقطة من (ب).\n(٩) الورِق: الفضة كانت مضروبة أو غير مضروبة.\nانظر: \"لسان العرب\" لابن منظور (ورق)، \"المعجم الوسيط\" (ص ١٠٢٦) (ورق).\n(١٠) [١٨٧٠] الحكم على الإسناد:\nضعيف فيه عمر بن الربيع الخشاب ضعيف. وشيخ المصنف لم يذكر بجرح أو تعديل. =","vol":"18","page":208},{"text":"وقال الحسن: مكث أيوب ﵇ مطروحًا (١) على كناسة في مزبلة لبني إسرائيل سبع سنين وأشهر تختلف فيه الدواب (٢).\nوقال وهب: لم يكن بأيوب آكلة إنما كان يخرج منه مثل ثدي النساء ثم يتفقأ (٣).\nوقال الحسن: ولم يبق له مال، ولا ولد، ولا صديق، ولا أحد\nيقربه غير رحمة (٤) صبرت معه بصدق، وتأتيه بطعام، وتحمد الله معه (٥) إذا حمد وأيوب مع (٦) ذلك لا يفتر عن ذكر الله ﷾، والثناء عليه، والصبر على ما ابتلاه.\n_________\n= التخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٦٠ (١٣٦٩٨) بنحوه.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٤٢٩ من رواية ابن أبي حاتم وتعقبه بقوله: رفع هذا الحديث غريب جدًّا.\n(١) ساقطة من (ج).\n(٢) أخرجه الطبري في \"جامع لبيان\" ١٧/ ٦٩.\nوالأثر مقطوع على الحسن وهو صحيح.\nقلت: ليس هناك تعارض بين هذا الأثر وبين حديث أنس بين مالك المتقدم ذكره، والذي فيه أن أيوب لبث به بلاؤه ثماني عشرة سنة، فالحديث يحمل على مدة البلاء، وهذا الأثر يحمل على المدة التي قضاها أيوب ﵇ بعد إخراج قومه له خارج القرية، والله أعلم.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ٦٩.\nوالأثر مقطوع على وهب وهو صحيح.\n(٤) في (ب): ولم يقربه أحد غير رحمة ﵂.\n(٥) ساقطة من (ب).\n(٦) في الأصل و(ج): على.","vol":"18","page":209},{"text":"فصرخ إبليس عدو الله صرخة جمع فيها جنوده من أقطار الأرض جزعًا من صبر أيوب فلما اجتمعوا إليه قالوا: ما أحزبك (١) قال: أعياني هذا العبد الَّذي (٢) سألت ربي أن يسلطني عليه (٣) وعلى ماله وولده، فلم أدع له مالًا ولا ولدًا، فلم يزدد بذلك إلا صبرًا وثناءً على الله ﷿، ثم سلطت على جسده فتركته قرحة ملقاة على كناسة بني إسرائيل لا يقربه إلا امرأته، فقد افتضحت بربي فاستعنت بكم لتعينوني عليه. فقالوا له: أين مكرك؟ أين عملك الَّذي أهلكت به من مضى؟ قال: بطل ذلك كله في أيوب، فأشيروا عليّ. فقالوا: نشير عليك، أرأيت آدم حين أخرجته من الجنّة من أين أتيته؟ قال: من قبل امرأته. قالوا: فشأنك بأيوب من قبل امرأته، (فإنه لا يستطيع أن يعصيها، وليس أحد يقدر به (٤) غيرها. قال: أصبتم. فانطلق حتَّى أتى امرأته) (٥) وهي تَصدَّق (أي تأخذ الصدقات) (٦) فتمثّل لها في صورة رجل، فقال لها (٧): أين بعلك (٨) يا أمة الله؟\n_________\n(١) في (ج): ما حدثك، والمقصود: أي ما نزل من أمر مهم وأصابه من غم.\nانظر: \"لسان العرب\" لابن منظور (حزب).\n(٢) ساقطة من (ب).\n(٣) زيادة من (ب).\n(٤) في (ج): يقربه.\n(٥) ما بين القوسين (ب).\n(٦) زيادة من (ب).\n(٧) ساقطة من (ب)، (ج).\n(٨) في (ج): أهلك، والبعل: هو الزوج. انظر: \"لسان العرب\" لابن منظور (بعل).","vol":"18","page":210},{"text":"قالت (١): هو ذاك يحك (٢) قروحه (٣) ويتردد الدود (٤) في جسده، فلما سمعها طمع أن تكون كلمة جزع فوسوس إليها فذكرها ما كانت فيه (٥) من النعيم (٦) والمال، وذكرها جمال أيوب وشبابه، وما هو فيه من الضر، وأن ذلك لا ينقطع عنه (٧) أبدا.\nقال الحسن: فصرخت، فلما صرخت علم أن قد جزعت، فأتاها بسخلة، فقال: ليذبح هذِه إلى أيوب ويبرأ (٨) قال (٩): فجاءت تصرخ: يا أيوب، حتَّى متى يعذبك ربك (١٠)، ألا يرحمك، أين المال، أين الماشية، أين الولد، أين الصديق، أين لونك الحسن قد تغير وصار مثل الرماد، أين جسمك الحسن الَّذي قد بلي وتردد فيه الدود (١١)، اذبح هذِه السخلة واسترح.\nقال أيوب: أتاك عدو الله فنفخ فيك وأجبتيه، ويلك أرأيت ما\n_________\n(١) ساقطة من (ب).\n(٢) زيادة من (ب)، (ج).\n(٣) القرح: هو الجرح.\nانظر: \"المعجم الوسيط\" (ص ٧٢٤) (قرح).\n(٤) في الأصل و(ج): الدواب.\n(٥) زيا دة من (ب)، (ج).\n(٦) في (ب): النعمة.\n(٧) في الأصل و(ب): عنهم.\n(٨) في (ب): ليذبح لي أيوب فهو يبرأ.\n(٩) ساقطة من (ب).\n(١٠) في (ب): الله.\n(١١) في الأصل و(ج): الدواب.","vol":"18","page":211},{"text":"تبكين عليه (١) مما تذكرين مما كنا فيه من المال والولد والصحة، من أعطانيه؟ قالت (٢): الله قال: فكم متعنا به؟ قالت: ثمانين سنة. قال: فمنذ كم ابتلانا الله (٣) بهذا البلاء قالت: مثذ سبع سنين وأشهر. قال: ويلك والله ما عدلت ولا (٤) أنصفت ربك، ألا صبرت (٥) في هذا (٦) البلاء الَّذي ابتلانا ربنا به ثمانين سنة، كما كنا في الرخاء ثمانين سنة والله لئن شفاني الله (٧) لأجلدنك مائة جلدة، هيه (٨)، أمرتيني أن (٩) أذبح لغير الله طعامك وشرابك الَّذي تأتيني به (١٠)، على حرام (١١) أن أذوق شيئًا مما تأتيني به بعد إذ (١٢) قلت لي هذا (١٣)،\n_________\n(١) ساقطة من (ب).\n(٢) في (ب): قال.\n(٣) في (ب) سقط: لفظ الجلالة.\n(٤) في الأصل: عرفت، وفي (ب): ويلك ما عدلتي وما أنصفتي.\n(٥) في الأصل: لكن، وفي (ب)، (ج): تكون.\n(٦) ساقطة من (ج).\n(٧) في (ب) سقط لفظ الجلالة.\n(٨) في نسخة (ب): (حية يا رحمة)، وهيه: بكسر الهاء وكسر الياء وفتحها، في موضع إيه وإيه، يراد بها استزادة الكلام، والهاء: كلمة وعيد، وهي بالتنوين غير المعهود، وبغير التنوين للحديث المعهود.\nانظر: \"لسان العرب\" لابن منظور (هيه).\n(٩) زيادة من (ج).\n(١٠) ساقطة من (ج).\n(١١) في (ب)، (ج): حرام علي.\n(١٢) في (ج): أن.\n(١٣) زيادة من (ب).","vol":"18","page":212},{"text":"فاغربي عني فلا أراك، فطردها فذهبت فلما نظر أيوب إلى امرأته قد طردها وليس عنده طعام ولا شراب ولا صديق خر ساجدًا وقال: رب (١) ﴿مَسَّنِيَ الضُّرُّ﴾ ثم رد ذلك (٢) إلى ربه فقال: ﴿وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ﴾ فقال الرب الرحيم (٣): له ارفع رأسك (يا أيوب) (٤) قد استجبت لك ﴿ارْكُضْ بِرِجْلِكَ﴾ (٥) (فركض برجله (٦)\nفنبعت عين ماء (٧) فاغتسل منها فلم يبق عليه (٨) من دائه شيء ظاهر إلا سقط عنه (٩) فأذهب الله كل ألم وكل سقم.\nوعاد إليه شبابه وجماله أحسن ما كان وأفضل ما كان، ثم ضرب برجله (١٠) فنبعت عين ماء (١١) أخرى فشرب منها فلم يبق في جوفه داء إلا خرج منه (١٢) فقام صحيحًا فكسي حلة (١٣).\n_________\n(١) ساقطة من (ب).\n(٢) ساقطة من (ب): في سجوده إلى ربه.\n(٣) في الأصل و(ج): فقيل.\n(٤) من (ب).\n(٥) ص: ٤٢.\n(٦) ساقط من (ب).\n(٧) زيادة من (ج).\n(٨) ساقط من (ب).\n(٩) زيادة من (ب).\n(١٠) في (ب): أخرى.\n(١١) زيادة من (ج).\n(١٢) زيادة من (ب).\n(١٣) الحلة: هي الثوب الجيد الجديد الَّذي يلبس، سواء أكان غليظًا أو دقيقًا، ولا =","vol":"18","page":213},{"text":"قال: فجعل يلتفت فلا يرى (١) شيئًا مما كان له من أهل ومال إلا وقد أضعفه الله تعالى له (٢) حتَّى والله ذكر لنا (٣) أن الماء الَّذي اغتسل به (٤) تطاير على صدره جرادًا من ذهب، قال: فجعل يضمه بيده فأوحى الله (٥) إليه: يا أيوب، ألم أغنك؟ قال: بلى، ولكنها بركتك، فمن يشبع منها (٦).\nقال: فخرج حتَّى جلس على مكان مشرف، ثم إن امرأته قالت: أرأيتك إن كان طردني إلى من أكله (٧) أدعه يموت جوعًا ويضيع (٨) فتأكله السباع، لأرجعن إليه. فرجعت (٩) فلا كناسة ترى ولا تلك\n_________\n= يكون إلا من ثوبين. انظر: \"لسان العرب\" لابن منظور (حلل).\n(١) في (ج): فلا يرى له.\n(٢) ساقطه من (ب).\n(٣) ساقطة من (ب).\n(٤) في الأصل و(ج): منه.\n(٥) زيادة من (ب)، (ج).\n(٦) تطاير الجراد على أيوب وهو يغتسل أخرجه البخاري في كتاب الأنبياء، باب: قول الله تعالى: ﴿وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ (٨٣)﴾ (٣٣٩١) عن أبي هريرة بنحوه، وأخرجه في كتاب التوحيد، باب قول الله تعالى ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ (٧٤٩٣) به بنحوه.\n(٧) الوكل: هو الاعتماد على الغير، يقال: وكلت أمري إلى فلان، أي: ألجأته إليه واعتمدت فيه عليه.\nانظر: \"لسان العرب\" لابن منظور (وكل).\n(٨) ساقطة من (ب).\n(٩) ساقطة من (ب).","vol":"18","page":214},{"text":"الحال التي كانت، وإذا الأمور قد تغيرت فجعلت تطوف حيث كانت الكناسة وتبكي وذلك بعين أيوب قال: وهابت صاحب الحلة (١) أن تأتيه فتسأل عنه، فأرسل إليها أيوب فدعاها، فقال: ما تريدين (٢) يا أمة الله؟ فبكت وقالت: أردت ذلك المبتلى الَّذي كان منبوذًا على الكناسة (لا أدري أضاع أم ما فعل)؟ (٣)، فقال لها أيوب: وما كان منك؟ فبكت، وقالت: بعلي، فهل رأيته؟ قال: وهل تعرفينه إذا رأيتيه؟ قالت: وهل يخفى على أحد رآه. ثم جعلت تنظر إليه وهي تهابه، ثم قالت: أما إنه ما (٤) كان أشبه خلق الله بك إذ كان (٥) صحيحًا. قال: فإني أنا أيوب الَّذي أمرتيني أن أذبح لإبليس، وإني أطعت الله وعصيت الشيطان، ودعوت الله ﷾ فرد على ما ترين (٦).\nوقال كعب: كان أيوب ﵇ في بلائه سبع سنين (٧).\nوقال وهب: لبث أيوب في ذلك البلاء ثلاث سنين لم يزد (٨) يومًا\n_________\n(١) في الأصل والحمأة.\n(٢) في (ب): بالك.\n(٣) في (ب): غبت عنه وما أدري ماذا فعل أضاع أم أكل أم شر أصابه.\n(٤) ساقطة من (ب)، (ج).\n(٥) في الأصل: إذا، وفي (ب): إذا كنت.\n(٦) الأثر الوارد عن الحسن هو أثران ولكن الثعلبي جعلهما أثرًا واحدًا حيث أدخل أحدهما في الآخر، وقد رواه الطبري في \"جامع البيان\" ١٧/ ٧١، عن الحسن بنحوه، بإسناد ضعيف.\n(٧) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٣).\n(٨) في الأصل: يزل.","vol":"18","page":215},{"text":"واحدًا، فلما غلب أيوب إبليس ولم يستطع منه شيئًا اعترض امرأته في هيئة ليست كهيئة بني آدم، في العظم والجسم والجمال، على مركب ليس من مراكب الناس، له عظم وبهاء وجمال، فقال لها: أنت صاحبة أيوب هذا الرجل المبتلى؟ قالت: نعم. قال: هل تعرفيني؟ قالت: لا. قال: فأنا إله الأرض، وأنا الَّذي صنعت بصاحبك ما صنعت، وذلك إنه عبد إله السماء وتركني فأغضبني ولو سجد لي سجدة واحدة رددت عليه وعليك كل ما كان (١) لكما من مال وولد فإنه عندي. ثم أراها (٢) إياه فيما يرى (٣) ببطن الوادي الَّذي لقيها فيه.\nقال وهب: وقد (٤) سمعت إنه إنما (٥) قال: لو أن صاحبك أكل طعامًا ولم يسم عليه لعوفي مما (٦) به من البلاء، والله أعلم، وأراد عدو الله إبليس (أن يأتيه) (٧) من قبلها.\nورأيت في بعض الكتب أن إبليس قال لرحمة: إن شئت فاسجدي لي سجدة واحدة حتَّى (٨) أرد عليك المال والولد (٩) وأعافي زوجك.\n_________\n(١) زيادة من (ب)، (ج).\n(٢) في (ب): أراهم، وفي (ج): فأراها.\n(٣) ساقطة من (ب).\n(٤) ساقطة من (ج).\n(٥) ساقطة من (ب): لما.\n(٦) ساقطة من (ب).\n(٧) زيادة من (ب)، (ج).\n(٨) ساقطة من (ب).\n(٩) في (ب)، (ج): الأولاد.","vol":"18","page":216},{"text":"فرجعت إلى أيوب فأخبرته (١) بما قال لها وما (٢) أراها، قال (٣): لقد (٤) أتاك عدو الله ليفتنك عن دينك، ثم أقسم إن الله عافاه (٥) ليضربنها مائة جلدة، وقال: عند ذلك مسني الضر من طمع إبليس (٦) في سجود حرمتي له ودعائه إياها وإياي إلى الكفر (٧). قالوا: إن الله تعالى (٨) رحم رحمة امرأة أيوب (٩) بصبرها معه على البلاء وخفف عنها (١٠) وأراد أن يبر بيمين أيوب فأمره (١١) أن يأخذ جماعة من الشجر فيضربها بها ضربة واحدة كما قال الله ﷿: ﴿وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلَا تَحْنَثْ﴾ (١٢) (١٣).\nوقال وهب وغيره: كانت امرأة أيوب تكسب له (١٤) وتعمل\n_________\n(١) في (ب): فأخبرته الخبر.\n(٢) ساقطة من (ب)، وفي (ج): وبما.\n(٣) في ساقطة من (ب): فقال لها رحمة.\n(٤) ساقطة من وفي (ج): قد.\n(٥) في (ب): لأن عافاه الله تعالى، وفي (ج): إن عافاه الله.\n(٦) في (ب): يار.\n(٧) في (ب): بعد البلاء.\n(٨) في (ب)، (ج): ثم.\n(٩) ساقطة من (ب).\n(١٠) في (ب): عليها.\n(١١) ساقطة من (ب).\n(١٢) ص: ٤٤.\n(١٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ٦٦، بنحوه. والإسناد ضعيف.\n(١٤) في (ب): وتحمل وتعمل.","vol":"18","page":217},{"text":"للناس (١) بالأجرة (٢) وتجيئه بقوته، فلما طال عليهما (٣) البلاء وسئمها الناس فلم يستعملها أحد (٤) التمست له يومًا من الأيام ما تطعمه فما وجدت (٥) شيئًا (٦) فجزت قرنًا (٧) من رأسها فباعته برغيف، فأتته به، فقال لها: أين (٨) قرنك؟ فأخبرته بذلك، فحينئذ (٩) قال: ﴿مَسَّنِيَ الضُّرُّ﴾ (١٠).\nوقال قوم: إنما قال ﴿مَسَّنِيَ الضُّرُّ﴾ حين قصدت الدود (١١) إلى قلبه ولسانه فخشي أن يفتر (١٢) عن الذكر والفكر (١٣).\nوقال عبد الله بن عبيد بن عمير (١٤): كان لأيوب أخوان فأتياه فقاما\n_________\n(١) في (ج): تكسب للناس وتعمل لهم.\n(٢) من (ب).\n(٣) في (ب): عليها.\n(٤) من (ب)، (ج).\n(٥) في (ب): فلم نجد.\n(٦) في (ب): فأخذت.\n(٧) في (ب): قرنًا من القرون، والقرن: هو ذؤابة المرأة وضفيرتها.\nانظر: \"لسان العرب\" لابن منظور (قرن).\n(٨) من (ب)، (ج).\n(٩) ساقطة من (ب)، (ج).\n(١٠) انظر: \"جامع البيان\" للطبري ١٧/ ٦٦، بنحوه.\n(١١) في (ب): الدودة.\n(١٢) في الأصل و(ج): يبغي.\n(١٣) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٣).\n(١٤) في الأصل: ابن عبيد الله، و(عبيد) ساقطة من (ج) وقد جاء ذكره في الأسانيد وكتب التراجم بلفظ: عبيد الله.","vol":"18","page":218},{"text":"من بعيد لا يقدران أن يدنوا منه (١) من ريحه، فقال أحدهما لصاحبه: لو كان الله علم في أيوب خيرا ما ابتلاه بما ترى. قال: فلم يسمع أيوب شيئًا كان عليه أشد (٢) من هذِه الكلمة، وما جزع من شيء أصابه جزعه (٣) من تلك الكلمة، فعند ذلك قال: ﴿مَسَّنِيَ الضُّرُّ﴾ ثم قال: اللهم إن كنت تعلم أني لم أبت ليلة شبعان قط وأنا أعلم مكان (٤) جائع فصدقني فصدق، وهما يسمعان (ثم قال: اللهم إن كنت تعلم أني لم أتخذ قميصين قط، وأنا أعلم مكان عار فصدقني فصدق، وهما يسمعان) (٥) فخر ساجدًّا (٦).\nوقيل معناه: مسني الضر من (٧) شماتة الأعداء، يدل عليه ما روي أنَّه قيل له بعد ما عوفي: ما كان أشد عليك في بلائك قال: شماتة الأعداء (٨).\n_________\n(١) ساقطة من (ج).\n(٢) في (ب): أشد عليه.\n(٣) في (ب): ما جزع.\n(٤) بعدها في الأصل: عاري.\n(٥) ما بين القوسين ساقط من (ب).\n(٦) في (ب): ساجدين، والأثر رواه ابن أبي شيبة في \"المصنف\" ٧/ ٢٢٧ بإسناد صحيح.\nوابن أبي عاصم في \"الزهد\" ٢/ ٤٢، به بنحوه، بإسناد صحيح.\nوأبو نعيم في \"حلية الأولياء\" ٣/ ٣٥٥، بنحوه، بإسناد صحيح.\nوالأثر بالطرق صحيح إلى عبد الله بن عبيد.\n(٧) في (ج): في.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٤.","vol":"18","page":219},{"text":"وقيل: إنما قال ذلك حين وقعت دودة في فخذه فرفعها وردها إلى موضعها وقال: كُلي قد جعلني الله طعامك، فعضته عضة زاد ألمها على جميع ما قاسى من عض الديدان (١).\n[١٨٧١] وسمعت أبا عبد الله بن محمد بن (٢) جعفر الأسودي (٣) يقول: سمعت أبا عبد الله محمد بن عادن (٤) البغدادي يقول: سئل أبو القاسم جنيد (٥) عن هذِه الآية، فقال: عرّفه فاقة السؤال ليمن عليه بكرم النوال (٦).\n[١٨٧٢] وسمعت أستاذنا (٧) أبا القاسم ابن حبيب (٨) ﵀ يقول: حضرت مجلسًا غاصًا بالفقهاء والأدباء في دار سلطان فسئلت عن هذِه الآية بعد إجماعهم على أن قول أيوب: ﴿مَسَّنِيَ الضُّرُّ﴾ شكاية، وقد قال تعالى: ﴿إِنَّا وَجَدْنَاهُ صَابِرًا﴾ (٩) فقلت: ليس\n_________\n(١) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٣).\n(٢) ساقطة من (ج).\n(٣) لم أجده.\n(٤) في (ب)، (ج): عاد، ولم أجده.\n(٥) شيخ الصوفية، لم يذكر بجرح أو تعديل.\n(٦) [١٨٧١] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nانظر: \"حقائق التفسير\" للسلمي (١٨٧)، \"تفسير أبي القاسم الحبيبي\" (ص ١٩٣)، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٦.\n(٧) في (ج): الأستاذ.\n(٨) قيل: كذبه الحاكم.\n(٩) ص: ٤٤.","vol":"18","page":220},{"text":"هذا بشكاية، وإنما هو دعاء، بيانه قوله سبحانه:\n\n<span data-type=\"title\" id=toc-2950>٨٤ </span>- ﴿فَاسْتَجَبْنَا لَهُ﴾\nوالإجابة (١) تعتقب الدعاء لا الاشتكاء فاستحسنوه وارتضوه (٢).\n﴿فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ﴾ وقد (٣) اختلفوا في كيفية ذلك فقال قوم: إنما آتى الله ﷿ (أيوب في الدنيا) (٤) مثل أهله الذين هلكوا.\nفأما الذين هلكوا فإنهم (٥) لم يردوا عليه في الدنيا، وإنما وعبد الله سبحانه أيوب أن يؤتيه (٦) إياهم في الآخرة (٧).\nوروى عبد الله بن إدريس (٨) عن ليث (٩) قال: أرسل مجاهد (١٠) رجلًا يقال له: قاسم إلى عكرمة (١١) يسأله عن هذِه الآية، فقال:\n_________\n(١) في (ج): الاستجابة.\n(٢) [١٨٧٢] الحكم على الإسناد:\nالحبيبي تكلم فيه الحاكم. انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٣).\n(٣) من (ج).\n(٤) ما بين القوسين ساقط من (ب).\n(٥) ساقطة من (ب).\n(٦) في الأصل: يأتيهم، وفي (ج): يؤتيهم.\n(٧) انظر: \"جامع البيان\" للطبري ١٧/ ٧٢.\n(٨) ابن يزيد الكوفي، ثقة فقيه عابد.\n(٩) ابن أبي سليم، صدوق اختلط جدًّا، ولم يتميز حديثه فترك.\n(١٠) ابن جبر، ثقة إمام في التفسير وفي العلم.\n(١١) مولى ابن عباس، ثقة ثبت، عالم بالتفسير.","vol":"18","page":221},{"text":"قيل له: إن أهلك لك (١) في الآخرة، فإن شئت عجلناهم لك في الدنيا، وإن شئت كانوا لك في الآخرة وآتيناك مثلهم في الدنيا، فقال: يكونوا لي في الآخرة، وأوتى مثلهم في الدنيا. قال: فرجع إلى مجاهد فقال: أصاب (٢).\nويكون معنى الآية على هذا التأويل: ﴿وَآتَيْنَاهُ أَهْلَهُ﴾ في الآخرة ﴿وَمِثْلَهُمْ مَعَهُمْ﴾ في الدنيا وأراد بالأهل الأولاد.\nوقال وهب: كان له سبع بنات وثلاثة بنين (٣).\nوقال ابن يسار: كان له ستة بنين وسبع بنات (٤).\nوقال آخرون: بل ردهم (الله تعالى) (٥) إليه بأعيانهم وأعطاه مثلهم معهم وهذا القول قول ابن مسعود وابن عباس وقتادة وكعب قالوا: أحياهم الله وأوتي مثلهم، وهذا القول أشبه بظاهر الآية (٦).\n_________\n(١) ساقطة من (ب).\n(٢) الحكم على الإسناد:\nضعيف، فيه ليث بن أبي سليم اختلط.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٧/ ٧٢، به بمثله.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٤٧.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٤٧، إلا أنَّه قال: سبعة بنين، \"لباب التأويل\" للخازن ٣/، ٣١٦ غير منسوب، وقال: سبعة بنين، وكلا القولين لا دليل عليه.\n(٥) زيادة من (ب)، (ج).\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٦، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٤٣٠ عن ابن عباس وابن مسعود وقتادة.","vol":"18","page":222},{"text":"وقال الحسن: آتاه (١) الله المثل من نسل ماله الَّذي رده عليه وأهله، فأما الأهل والمال فإنه ردهما إليه بأعيانهما (٢).\n﴿رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَى لِلْعَابِدِين﴾ عظة لهم (٣).\n\n<span data-type=\"title\" id=toc-2951>٨٥ </span>- ﴿وَإِسْمَاعِيلَ﴾\nيعني ابن إبراهيم (٤).\n﴿وَإِدْرِيسَ﴾ وهو أخنوخ (٥).\n﴿وَذَا الْكِفْلِ كُلٌّ مِنَ الصَّابِرِينَ﴾ على أمر الله (٦). اختلفوا في ذي الكفل:\n[١٨٧٣] فأخبرني الشيخ أبو عبد الله الحسين بن محمد بن الحسين\n_________\n(١) في (ج): أعطاه.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٧، بمعناه.\nوالإسناد صحيح عن الحسن.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٤٦، بمعناه، وابن كثير في \"تفسير القرآن العظيم\" ٩/ ٤٣٠، مختصرًا.\nوالقول الراجح هو أن الله ﷿ أرجع له أهله الذين ماتوا وآتاه مثلهم رحمة منه وذلك لظاهر الآية.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٤٧، \"لباب التأويل\" للخازن ٣/ ٣١٧.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٧٣، \"معالم التنزيل\" للبغوي ٥/ ٣٤٨، \"لباب التأويل\" للخازن ٣/ ٣١٧، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٤٣١.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ٧٣، \"معالم التنزيل\" للبغوي ٥/ ٣٤٨، \"لباب التأويل\" للخازن ٣/ ٣١٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٧.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٨.","vol":"18","page":223},{"text":"ابن فنجويه الحافظ ﵀ (١) بقراءتي عليه في داري قال: حدثنا عمر ابن الخطالب (٢) قال: حدثنا (٣) عبد الله بن مفضل بن داخرة (٤) قال: نا أبو هشام الرفاعي (٥) قال: نا ابن (٦) فضيل (٧) قال: نا الأعمش (٨)، عن عبد الله بن عبد الله الرازي (٩)، عن سعد مولى طلحة (١٠)، عن ابن عمر قال: سمعت النبي -ﷺ- يحدث حديثًا لو لم أسمعه إلا مرة أو مرتين لم\n_________\n(١) في (ب): فأنبئنا ابن فنجويه، وفي (ج): أخبرنا. وهو ثقة صدوق كثير الرواية للمناكير.\n(٢) زاد في الأصل قوله: - ﵁ -، وهذا وهم من الناسخ، ولم يتبين لي من هو، ربما يكون الراسبي أو العنبري.\n(٣) في (ب): أنبأنا.\n(٤) لم أجده.\n(٥) في (ج): أبو هاشم، وهو محيد بن يزيد بن رفاعة، ضعيف.\n(٦) زيادة من (ج).\n(٧) محمد بن فضيل بن غزوان الضبي، أبو عبد الرحمن الكوفي، صدوق، رمي بالتشيع.\n(٨) ثقة، حافظ، لكنه يدلس.\n(٩) عبد الله بن عبد الله الرازي، أبو جعفر القاضي، مولى بني هاشم، وثقه أحمد ويعقوب بن سفيان والعجلي، وقال ابن المديني: معروف، وقال النسائي: ليس به بأس، وقال الحافظ: صدوق. انظر \"الجرح والتعديل\" ٥/ ٩٢، \"الثقات\" لابن حبان ٧/ ٧، \"تهذيب الكمال\" ١٥/ ١٨٣، \"التقريب\" لابن حجر (٣٤١٨).\n(١٠) سعد أو سعيد مولى طلحة، ويقال: طلحة مولى سعد، مجهول، قال أبو حاتم: لا يعرف إلا بحديث واحد، روى عن ابن عمر، وعنه عبد الله بن عبد الله الرازي. انظر: \"الجرح والتعديل\" ٤/ ٩٨، \"الثقات\" لابن حبان ٤/ ٢٩٨، \"تهذيب الكمال\" ١٠/ ٣١٨، \"التقريب\" (٢٢٦٣).","vol":"18","page":224},{"text":"أحدث به وسمعته (١) منه أكثر من سبع مرات قال: \"كان في بني إسرائيل رجل يقال له: ذو الكفل لا ينزع عن ذنب عمله، فاتبع امرأة فأعطاها ستين دينارًا على أن تعطيه نفسها، فلما قعد منها مقعد (الرجل من المرأة) (٢) أرعدت وبكت فقال: ما يبكيك؟ قالت (٣): من هذا العمل، ما عملته قط. قال: أكرهتكِ؟، قالت: لا، ولكن حملتني عليه الحاجة. فقال: اذهبي فهو لكِ. ثم قال: والله لا أعصي الله أبدًا. فمات من ليلته، فقيل: مات ذو الكفل. فوجد على باب داره مكتوبًا إن الله قد (٤) غفر لذي الكفل\" (٥).\n_________\n(١) في (ب): سمعت، وفي (ج): سمعت به.\n(٢) في (ج): الرجال من النساء.\n(٣) ساقطة من (ب).\n(٤) زيادة من (ب)، (ج).\n(٥) [١٨٧٣] الحكم على الإسناد:\nإسناد المصنف ضعيف لضعف أبي هشام الرفاعي ولجهالة سعد مولى طلحة، وعمر بن الخطاب لم أتبينه.\nالتخريج:\nأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ١١٢ من طريق أبي بكر بن عياش. وأخرجه الحاكم في \"مستدركه\" ٤/ ٢٨٣، من طريق شيبان بن عبد الرحمن، وقال: هذا حديث صحيح الإسناد ولم يخرجاه. ووافقه الذهبي. وأخرجه الإمام أحمد في \"مسنده\" ٢/ ٢٣ (٤٧٤٧) من طريق أسباط بن محمد. وأبو يعلى في \"مسنده\" ١٠/ ٩٥ من طريق أسباط بن محمد.\nوأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٦١، من طريق يحيى بن عيسى، جميعهم عن الأعمش به، بنحوه. =","vol":"18","page":225},{"text":"وروى الأعمش (١) عن المنهال بن عمرو (٢)، عن عبد الله بن الحارث (٣) أن نبيًّا من الأنبياء قال (٤): من يكفل لي أن يصوم النهار ويقوم الليل ولا يغضب. فقام شاب فقال: أنا. فقال: اجلس ثم (٥) عاد، فقام الشاب، فقال: أنا. فقال: تقوم الليل وتصوم النهار ولا تغضب؛ قال: نعم. فمات ذلك النبي، فجلس ذلك الشاب مكانه (٦) يقضي بين الناس، فكان لا يغضب، فجاءه الشيطان في صورة إنسان ليغضبه وهو صامْ يريد أن يقيل فضرب (الباب ضربًا شديدًا وقال: من هذا؟، فقال: رجل له حاجة: فأرسل معه رجلًا،\n_________\n= وهذِه الطرق كلها ضعيفة؛ لأن مدارها على سعد مولى طلحة وهو مجهول.\nوقد قال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٤٣٤: وهذا الحديث لم يخرجه أحد من أصحاب الكتب الستة وإسناده غريب، وعلى كل تقدير فلفظ الحديث إن كان الكفل ولم يقل ذو الكفل فلعله رجل آخر والله أعلم.\nقلت: ولفظ الحديث في المصادر المذكورة ليس فيه (ذو الكفل)، وإنما فيه (الكفل)، وعلى هذا يحمل كلام ابن كثير.\n(١) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٢) صدوق ربما وهم.\n(٣) في (ب): عمرو بن عبد الله بن الحارث، وهو عبد الله بن الحارث الأنصاري، أبو الوليد البصري، روى له الجماعة، ووثقه أبو زرعة والنسائي وابن حبان، وقال أبو حاتم: يكتب حديثه. انظر \"الجرح والتعديل\" ٥/ ٣١، \"الثقات\" لابن حبان ٥/ ٢٦، \"تهذيب الكمال\" ١٤/ ٤٠٠، \"التقريب\" (٣٢٦٦).\n(٤) ساقطة من (ب).\n(٥) في نسخة (ج): ثم قال عاد فقال من يكفل لي أن يقوم الليل ويصوم النهار ولا يغضب فقام ذلك الشاب فقال أنا فقال اجلس.\n(٦) ساقطة من (ب).","vol":"18","page":226},{"text":"فرجع فقال: لا أرضى) (١) بهذا الرجل فأرسل معه آخر، فقال: لا أرضى بهذا، فخرج إليه وأخذ بيده فانطلق معه حتَّى إذا كان في السوق خلاه وذهب فسمي ذا الكفل (٢).\nوقال مجاهد: لما كبر اليسع ﵇ (٣) قال لو أني استخلفت رجلًا على الناس يعمل عليهم في حياتي حتَّى انظر كيف يعمل؛ قال: فجمع الناس، فقال: من يتكفل (٤) لي بثلاث أستخلفه: يصوم النهار (٥)، ويقوم الليل، ولا يغضب. فقام رجل تزدريه العين، فقال: أنا، فردهم (٦) ذلك اليوم، وقال: مثلها اليوم الآخر، فسكت الناس، وقام ذلك الرجل، فقال: أنا. فاستخلفه، قال: فجعل إبليس يقول\n_________\n(١) ما بين القوسين ساقط من (ب).\n(٢) الحكم على الإسناد:\nفيه الأعمش مدلس، والمنهال صدوق ربما وهم.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٧/ ٧٣، بنحوه مطولًا.\nوالإسناد ضعيف؛ لسوء حفظ مؤمل بن إسماعيل.\nوالأثر ذكره المصنف في \"عرائس المجالس\" (ص ١١٤).\n(٣) اليسع هو: الأسباط بن عدي بن شوتلم بن أفراثيم بن يوسف بن يعقوب بن إسحاق بن إبراهيم الخليل ﵇.\nانظر: \"البداية والنهاية\" لابن كثير ٢/ ٤.\n(٤) في الأصل و(ج): يتقبل.\n(٥) ساقطة من (ب).\n(٦) في (ب): فرد.","vol":"18","page":227},{"text":"للشياطين: عليكم بفلان. فأعياهم، فقال: دعوني وإياه. فأتاه في صورة شيخ فقير حين (١) أخذ مضجعه للقائلة، وكان لا ينام بالليل والنهار إلا تلك النومة (٢)، فدق الباب، فقال: من هذا؟ فقال: شيخ كبير مظلوم فقام ففتح الباب، فجعل يقص عليه، فقال: إن بيني وبين قومي خصومة، وإنهم ظلموني، وفعلوا وفعلوا، فجعل يطول عليه حتَّى حضر الرواح وذهبت القائلة، فقال: إذا رتحط فأتني آخذ بحقك. فانطلق وراح، فلما (٣) كان في مجلس فجعل ينظر هل يرى الشيخ فلم يره فقام يبتغيه، فلما كان من (٤) الغد جعل يقضي بين الناس وينتظره فلا يراه، فلما رجع إلى القائلة وأخذ مضجعه أتاه فدق الباب، فقال: من هذا؟ قال: الشيخ المظلوم. ففتح له، فقال: ألم أقل لك إذا قعدت فأتني. قال: إنهم أخبث قوم، إذا عرفوا أنك قاعد، قالوا: نحن نعطيك حقك. وإذا قصت جحدوني. قال: فانطلق فإذا رحت فأتني. ففاتته القائلة فراح فجعل (٥) ينظره فلا يراه وشق عليه النعاس فقال: لبعض (٦) أهله: لا تدعن أحدًا (٧) يقرب هذا\n_________\n(١) في الأصل: حتَّى.\n(٢) في (ج): القائلة.\n(٣) يادة من (ب).\n(٤) زيادة من (ب).\n(٥) زيادة من (ب)، (ج).\n(٦) ساقطة من (ب).\n(٧) ساقطة من (ب).","vol":"18","page":228},{"text":"الباب حتَّى أنام، فإني قد شق على النعاس (١). فلما كان تلك الساعة جاء فلم يأذن له الرجل (٢)، فلما أعياه نظر فرأى كوة (٣) في البيت فتسور منها، فإذا هو في البيت، هاذا هو يدق الباب من داخل فاستيقظ الرجل، فقال: يا فلان ألم آمرك (لا تدع أحدًا) (٤). قال: أما من (٥) قبلي فلم تؤت والله، فانظر من أين أتيت. فقام إلى الباب فإذا هو مغلق كما أغلقه، وإذا الرجل معه في البيت، فقال له: أتنام والخصوم ببابك (٦). فعرفه، فقال: عدو الله، أنت (٧). قال: نعم (٨)، أعييتني في كل شيء، ففعلت ما ترى لأغضبك فعصمك الله مني (٩) فسمي ذا الكفل؛ لأنه تكفل بأمر فوفى به (١٠).\n_________\n(١) في (ب)، (ج): النوم.\n(٢) في (ب): الرجل المتوكل.\n(٣) الكوة: هي الخرق في الجدار يدخل منه الهواء والضوء.\nانظر: \"المعجم الوسيط\" (ص ٨٠٦) (كوى).\n(٤) زيادة من (ب).\n(٥) ساقطة من (ب).\n(٦) في (ج): في بابك.\n(٧) زيادة من (ب).\n(٨) ساقطة من (ب).\n(٩) زيادة من (ب)، (ج).\n(١٠) أخرجه الطبري في \"جامع البيان\" ١٧/ ٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٦١ (١٣٧٠٢) بنحوه. والإسناد صحيح.\nوالأئر ذكره المصنف في \"عرائس المجالس\" (ص ١٨١)، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٢٨، مختصرًا. والأثر صحيح عن مجاهد.","vol":"18","page":229},{"text":"وقال أبو موسى الأشعري: إن ذا الكفل لم يكن نبيًّا ولكن كان عبدًا صالحًا، تكفل بعمل رجل صالح عند موته، وكان يصلي لله ﷾ كل يوم مائة صلاة فأحسن الله ﷿ الثناء عليه (١).\nوقيل: كان رجلًا عفيفًا، تكفل بشأن رجل وقع في بلاء فأنجاه الله على يديه (٢).\nوقيل: ذو الكفل إلياس ﵇ (٣).\nوقيل: هو زكريا (٤) ﵇ والله أعلم (٥).\n_________\n(١) في (ج): عليه الثناء.\nوالأثر أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٧، بمعناه، والطبري في \"جامع البيان\" ١٧/ ٧٥، عن قتادة به بنحوه، بإسناد ضعيف.\n(٢) في (ب)، (ج): على يده، وهو في \"تفسير أبي القاسم الحبيبي\" (ص ١٩٣).\n(٣) في (ب): النبي -ﷺ-، وهو إلياس بن تسبي بن فنخاص بن العيزار بن هارون بن عمران.\nانظر: \"البداية والنهاية\" لابن كثير ٢/ ٤، والأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٤٩، \"لباب التأويل\" للخازن ٣/ ٣١٨.\n(٤) في (ب): النبي.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٤٩، \"لباب التأويل\" للخازن ٣/ ٣١٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٨.\nوهذا قول ضعيف؛ لأن زكريا ذكر بعد ذلك في سياق الآيات.\nوالراجح أن ذا الكفل نبي وذلك لصحة الدليل على ذلك كما تقدم، ولذكره مع هؤلاء الأنبياء، والله أعلم.","vol":"18","page":230},{"text":"<span data-type=\"title\" id=toc-2952>٨٦ </span>- ﴿وَأَدْخَلْنَاهُمْ في رَحْمَتِنَا إِنَّهُمْ مِنَ الصَّالِحِينَ (٨٦)﴾\n\n<span data-type=\"title\" id=toc-2953>٨٧ </span>- ﴿وَذَا النُّونِ﴾\nأي (١) واذكر صاحب الحوت وهو يونس بن متى (٢) ﴿إِذْ ذَهَبَ مُغَاضِبًا﴾ اختلفوا في معنى الآية ووجهها فقال الضحاك: ذهب مغاضبًا لقومه (٣). وهو رواية العوفي وغيره عن ابن عباس قال: كان يونس وقومه يسكنون فلسطين، فغزاهم ملك (٤) فسبى منهم تسعة أسباط ونصف سبط وبقي (٥) سبطان ونصف، فأوحى الله ﷿ إلى (٦) شعيا (٧) النبي ﵇ أن سر إلى حزقيا (٨) الملك، وقل له حتَّى يوجه\n_________\n(١) زيادة من (ب)، (ج).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٩.\n(٣) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٢٤٦٣/ ٨ (١٣٧٠٤)، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٥.\n(٤) الملك هو سنحاريب، وهو ملك بابل في ذلك الزمان.\nانظر: \"البداية والنهاية\" لابن كثير ٢/ ٣٢.\n(٥) في (ب): وبقي منه.\n(٦) في (ب): السر بنا.\n(٧) شعيا بن أمصيا، من أنبياء بني إسرائيل، وكان بعد داود وسليمان، وقبل زكريا ويحيى ﵈.\nانظر: \"البداية والنهاية\" لابن كثير ٢/ ٣٢.\n(٨) حزقيا واسمه صديقة، ملك من ملوك بني إسرائيل، وكان ملكا على بيت المقدس في عهد شعيا بن أمصيا، وكان سامعًا مطيعًا لشعيا فيما يأمره به وينهاه عنه من المصالح.\nانظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٣١٢، \"البداية والنهاية\" لا بن كثير ٢/ ٣٢.","vol":"18","page":231},{"text":"نبيًّا قويًّا أمينًا، فإني ألقي في قلوب أولئك (١) حتَّى يرسلوا معه بني إسرائيل، فقال له (٢) الملك: فمن ترى نبعث؛ (٣) وكان في مملكته خمسة من الأنبياء، فقال: يونس؛ فإنه قوي أمين. فدعى الملك يونس وأمره أن يخرج، فقال يونس: هل أمرك الله (٤) بإخراجي؟ قال: لا. قال: فهل سماني لك؟ قال: لا. قال: فههنا غيري أنبياء (٥) أقوياء أمناء.\nفألحوا عليه فخرج مغاضبًا للنبي وللملك ولقومه، فأتى بحر الروم (٦) فإذا سفينة مشحونة، فركبها فلما تلجلجت (٧) السفينة تكفأت (٨) حتَّى كادوا أن يغرقوا، فقال الملاحون (٩): هاهنا رجل\n_________\n(١) في (ب): هؤلاء.\n(٢) ساقطة من (ب).\n(٣) زيادة من (ب).\n(٤) زيادة من (ب)، (ج).\n(٥) في (ب): أنبياء غيري.\n(٦) بحر الروم: هو بحر الشام والقسطنطينية والمغرب والإسكندرية والإفرنج، ويمتد\nمن بلاد الأندلس وحتى القسطنطينية. انظر: \"معجم البلدان\" لياقوت ١/ ٣٤٥.\n(٧) في (ب): لججت، والمعنى أنها خاضت لجة البحر حيث لا يدرك قعره.\nانظر: \"لسان العرب\" لابن منظور (لجج).\n(٨) التكفي: هو التمايل إلى قدام. انظر: \"لسان العرب\" لابن منظور (كفأ).\n(٩) الملاح: هو السفان الَّذي يوجه السفينة أو يعمل بها، مأخوذ من الرياح التي تجري بها السفينة.\nانظر: \"لسان العرب\" لابن منظور (ملح)، \"المعجم الوسيط\" (ص ٨٨٣) (ملح).","vol":"18","page":232},{"text":"عاص أو عبد آبق (١)، ومن رسمنا (٢) أن نقترع في مثل هذا، فمن وقعت عليه القرعة ألقيناه في البحر، ولأن يغرق واحد خير من أن تغرق السفينة بما فيها، فاقترعوا ثلاث مرات، فوقعت القرعة في (٣) كلها على يونس (فقام يونس) (٤) فقال: أنا الرجل العاصي والعبد الآبق. وألقى نفسه في الماء، فجاء حوت فابتلعه، ثم جاء حوت آخر أكبر منه فابتلع هذا الحوت، وأوحى الله ﷿ إلى الحوت: لا تؤذ منه شعرة؛ فإني جعلت بطنك سجنه ولم أجعله طعامًا لك (٥).\nوقال آخرون (٦): بل ذهب عن قومه مغاضبًا لربه (٧) إذ كشف عنهم العذاب بعدما وعدهموه (٨) وذلك أنَّه كره أن يكون بين قوم (٩) قد جربوا عليه الخلف فيما وعدهم فاستحى (١٠) منهم، ولم يعلم السبب الَّذي\n_________\n(١) الآبق: هو العبد الَّذي يهرب من غير خوف ولا كد عمل. انظر: \"لسان العرب\" لابن منظور (أبق).\n(٢) رسمنا: أي من أمرنا. انظر: \"المعجم الوسيط\" (ص ٣٤٤) (رسم).\n(٣) ساقطة من (ج).\n(٤) ساقطة من (ب)، (ج).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥١، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٠ بنحوه.\n(٦) في (ب)، (ج): الآخرون.\n(٧) مغاضبًا لربه: أي من أجل ربه، وذكر القرطبي عن النحاس قوله: وربما أنكر هذا من لا يعرف اللغة. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٩.\n(٨) في (ج): وعدهم.\n(٩) في (ب): في قومه.\n(١٠) في (ج): واستحيا.","vol":"18","page":233},{"text":"به (١) دفع عنهم العذاب والهلاك، فخرج (٢) مغاضبًا، وقال: والله لا أرجع إليهم كذابًا أبدًا إني (٣) وعدتهم العذاب في يوم فلم يأت (٤). وفي بعض الأخبار أن قومه كان من عادتهم أن يقتلوا من جربوا عليه الكذب، فلما لم يأتهم العذاب (للميعاد الَّذي وعدهم) (٥) خشي أن يقتلوه فغضب، وقال: كيف أرجع إلى قومي وقد (٦) أخلفتهم الوعد. ولم يعلم سبب صرف العذاب عنهم (٧) وكيفية القصة (وذلك أنَّه كان خرج من بين أظهرهم، وقد ذكرت القصة) (٨) بالشرح في سورة يونس.\nوقال القتيبي: المغاضبة: المفاعلة، وأكثر المفاعلة من اثنين كالمناظرة والمجادلة والمقاتلة، وربما تكون (٩) من واحد\n_________\n(١) ساقطة من (ب).\n(٢) ساقطة من (ب).\n(٣) ساقطة من (ب).\n(٤) في (ب): يأتيهم، وفي (ج): ولم يأت، والأثر أخرجه الطبري في \"الجامع البيان\" ١٧/ ٧٦ عن ابن عباس بمعناه.\nوالإسناد ضعيف.\n(٥) ساقط من (ب).\n(٦) ساقطة من (ج).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٠، مختصرًا، \"لباب التأويل\" للخازن ٣/ ٣١٨، مختصرًا.\n(٨) ساقط من (ب).\n(٩) في الأصل: وإنما.","vol":"18","page":234},{"text":"كقولك (١): سافرت وعاقبت الرجل وطارقت النعل (٢) وشارفت (٣) الأمر، ونحوها كثير (٤)، وهي هاهنا من هذا الباب، فمعنى قوله (٥): ﴿مُغَاضِبًا﴾ أي: غضبان (٦) أنفا، والعرب تسمي الغضب أنفا، والأَنْف غضبًا لقرب أحدهما من الآخر، وكان يونس ﵇ وعد قومه أن يأتيهم العذاب لأجل (٧) فلما فات الأجل ولم يعذبوا غضب وأنف أن يعود إليهم فيكذبوه فمضى كالناد (٨) الآبق إلى السفينة، وكان من (٩) طول ما عانى وقاسى من بلاء قومه يشتهي أن ينزل الله بهم (١٠) بأسه (١١).\nوقال الحسن البصري: إنما غاضب ربه من أجل (١٢) أنَّه أمر\n_________\n(١) في (ج): كقوله.\n(٢) طارق النعل: أي خصف إحداهما على الأخرى.\nانظر: \"لسان العرب\" لابن منظور (طرق).\n(٣) في (ب): وشاورت.\n(٤) زيادة من (ج).\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٢٩.\n(٦) في (ب): بمعنى الغضبان.\n(٧) زيادة من نسخة (ب)، (ج).\n(٨) في (ب)، (ج): الآبق، والناد: هو الشارد.\nانظر: \"لسان العرب\" لابن منظور (ندد).\n(٩) ساقطة من (ب).\n(١٠) في (ب): عليهم.\n(١١) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤٠٧ - ٤٠٨).\n(١٢) في (ب): لأجل.","vol":"18","page":235},{"text":"بالمسير إلى قوم (١) لينذرهم بأسه ويدعوهم إليه، فسأل ربه أن ينظره (٢) ليتأهب للشخوص (٣) إليهم.\nفقيل له: إن (٤) الأمر أسرع من ذلك، ولم ينظر حين (٥) سأل أن ينظر إلى أن (٦) يأخذ نعلًا يلبسها، فقيل له: نحو القول الأول (٧) وكان رجلًا (٨) في خلقه ضيق فقال: أعجلني ربي أن آخذ نعلًا ألبسها (٩) فذهب مغاضبًا (١٠).\nوقال وهب بن منبه اليماني: إن يونس بن متّى كان عبدًا صالحًا، وكان في خلقه ضيق، فلما حملت عليه أثقال النبوة تفسخ (١١) تحتها تفسخ الرُّبَع (١٢) تحت الحمل الثقيل فقذفها من يده وخرج هاربا منها\n_________\n(١) في (ب): إلى قومه.\n(٢) في (ب): لينصره.\n(٣) الشخوص: هو السير من بلد إلى بلد.\nانظر: \"لسان العرب\" لابن منظور (شخص).\n(٤) زيادة من (ج).\n(٥) في الأصل و(ج): حتَّى.\n(٦) ساقطة من (ب).\n(٧) زيادة من (ب)، (ج).\n(٨) ساقطة من (ب).\n(٩) زيادة من (ب).\n(١٠) أخرجه الطبري في \"جامع البيان\" ١٧/ ٧٧، بنحوه. والإسناد ضعيف.\n(١١) تفسخ تحتها: أي لم يطقها. انظر: \"المعجم الوسيط\" (ص ٦٨٨) (فسخ).\n(١٢) الربع: بتشديد الراء وضمها وفتح الباء، ما ولد من الإبل في الربيع، وقيل: ما ولد أول النتاج. انظر: \"لسان العرب\" لابن منظور (ربع).","vol":"18","page":236},{"text":"فلذلك أخرجه الله من أولي العزم (١) فقال لنبيه محمد -ﷺ- ﴿فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ﴾ (٢)، وقال: ﴿وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ﴾ (٣) أي: لا تلق أمري كما ألقاه (٤).\n﴿فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ﴾ (أي: لن نقضي) (٥) عليه بالعقوبة، قاله مجاهد وقتادة والضحاك والكلبي (٦) وهي رواية العوفي عن ابن عباس (٧).\n_________\n(١) اختلف العلماء في المقصود بأولي العزم من الرسل على قولين:\nالقول الأول: أنهم جميع الرسل وتكون ﴿مِّن﴾ في قوله: ﴿مِّنَ الرُّسُلِ﴾ لبيان الجنس.\nالقول الثاني: أن المقصود بهم بعض الرسل، واختلفوا في عدتهم على أقوال أشهرها كما ذكر ابن كثير أنهم نوح وإبراهيم وموسى وعيسى ومحمد -ﷺ- واستدل أصحاب هدْا القول بقوله تعالى: ﴿وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا (٧)﴾ [الأحزاب: ٧]. وبقوله تعالى: ﴿شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى﴾ [الشورى: ١٣].\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٠ - ٢٢١، \"تْفسير القرآن العظيم\" لابن كثير ١٣/ ٥٦.\nوهذا القول هو الراجح وقد رجحه ابن القيم كما في \"زاد المعاد\" ١/ ٤٣.\n(٢) الأحقاف: ٣٥.\n(٣) القلم: ٤٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ٧٧، بنحوه. والإسناد ضعيف.\n(٥) ساقط من (ج).\n(٦) في الأصل: الكسائي.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٧، قال أنا معمر عن قتادة والكلبي، =","vol":"18","page":237},{"text":"تقول العرب: قدّر الله الشيء بقدره تقديرًا وقدره ويقدره قدرًا (١) ومنه (٢) قوله ﷿: ﴿نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ﴾ (٣)، وقوله: ﴿وَالَّذِي قَدَّرَ فَهَدَى (٣)﴾ (٤) في قراءة من خففهما (٥).\nودليل هذا التأويل (٦) قراءة عمر بن عبد العزيز والزهري (فظن أن لن نُقدِّر عليه) بضم النون وتشديد الدال من التقدير (٧).\nوقرأ عبيد بن عمير وقتادة: ﴿فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ﴾ بالتشديد على المجهول (٨).\n(وقرأ يعقوب: (نُقدر) بالتخفيف على المجهول) (٩).\n_________\n= وإسناده صحيح.\nوأخرجه الطبري في \"جامع البيان\" ١٧/ ٧٨، عن ابن عباس بنحوه بإسناد مسلسل بالضعفاء، وعن مجاهد بمعناه وإسناده صحيح.\nوعن قتادة والكلبي بمثله وإسناده صحيح، والضحاك بنحوه وإسناده ضعيف.\nوالإسناد ضعيف.\n(١) \"لسان العرب\" (قدر).\n(٢) ساقطة من (ب)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٥١، بنحوه.\n(٣) الواقعة: ٦٠.\n(٤) الأعلى: ٣.\n(٥) في (ب): خففها.\n(٦) في الأصل: الدليل.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٢.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٢.\n(٩) ساقط من (ج)، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٢.","vol":"18","page":238},{"text":"وقال الشاعر (١) في القدر بمعنى التقدير:\nفليست عشيات اللوى برواجع ... لنا أبدًا ما أورق السلم النظر\nفلا عائد ذاك الزمان الذي مضى ... تبارك ما تقدير يقع ولك الشكر (٢)\n(أي: ما تقدره) (٣).\nوقال عطاء وكثير من العلماء معناه: فظن أن لن يضيق عليه الحبس من قوله ﷿: ﴿يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ﴾ (٤) أي: يضيق، قال سبحانه: ﴿وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ﴾ (٥) (٦).\nقال ابن زيد (٧): هو استفهام معناه: أفظن أن لن نقدر عليه؟ ! (٨).\nوروى عوف عن الحسن أنه قال معناه: فظن أنه يعجز ربه فلا يقدر\n_________\n(١) أنشدها ثعلب، كما في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٢.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٦/ ٢٣٧، ١١/ ٣٣٢، والمقصود من البيت: أن ليالي العطف والمحبة لن ترجع أبد الدهر إلا إذا أنبت السلم بدل الشوك والقرظ نباتًا يعجب الناظر إليه ويسره وهذا من المستحيل.\nانظر: \"لسان العرب\" لابن منظور (سلم)، (نظر).\n(٣) ساقط من (ج) سقط قوله: أي ما تقدره.\n(٤) الرعد: ٢٦.\n(٥) الطلاق: ٧.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣١.\n(٧) في الأصل: ابن يزيد.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٧/ ٧٩، بنحوه، وإسناده صحيح.","vol":"18","page":239},{"text":"عليه، قال (١): وبلغني أن يونس ﵇ لما أصاب الذنب انطلق مغاضبًا لربه واستزله الشيطان حتى ظن أن لن نقدر عليه (٢).\nقال: وكان له سلف (٣) وعبادة، فأبى الله أن يدعه للشيطان فقذفه في بطن الحوت (فمكث في بطن الحوت) (٤) أربعين من بين يوم وليلة. وقيل: سبعة أيام. وقيل: ثلاثة أيام (٥) وأمسك الله نفسه فلم يقتله هناك، فتاب إلى ربه في بطن الحوت (٦) وراجع نفسه فقال: ﴿لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ﴾ فاستخرجه الله من بطن الحوت برحمته.\nقال عوف: وبلغني أنه قال في دعائه: وبنيت لك (٧) مسجدًا في\n_________\n(١) ساقطة من (ب).\n(٢) تأويل الآية بقوله: واستزله الشيطان حتى ظن أن لن نقدر عليه. تأويل غير مقبول لما فيه من تنقص في حق يونس ﵇، فالأنبياء هم أعلم الناس بربهم، ولذا فهم أخشى الخلق لربهم، فيونس أعرف بربه وقدرته من أن يظن هذا الأمر، وقد قال عنه الطبري: ووصفه بأنه ظن أن ربه يعجز عما أراد به ولا يقدر عليه وصف له بأنه جهل قدرة الله، وذلك وصف له بالكفر وغير جائز لأحد وصفه بذلك.\nانظر: \"جامع البيان\" للطبري ١٧/ ٧٩.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٣١: وهذا قول مردود ومرغوب عنه؛ لأنه كفر.\n(٣) السلف: هو ما قدمه العبد من العمل. \"لسان العرب\" (سلف).\n(٤) زيادة من (ب)، (ج).\n(٥) زيادة من (ب)، (ج).\n(٦) في (ب): برحمته.\n(٧) في (ب): لي.","vol":"18","page":240},{"text":"مكان لم يبنه أحد قبلي (١).\nوالتأويلات المتقدمة أولى بالأنبياء وأبعد من الخطأ.\n﴿فَنَادَى فِي الظُّلُمَاتِ﴾ أي: ظلمة الليل وظلمة البحر وظلمة بطن الحوت (قاله أكثر المفسرين (٢).\nوقد (٣) قال سالم بن أبي الجعد: ظلمة جوف الحوت) (٤) ثم ظلمة جوف الحوت الآخر الذي ابتلعته (ثم ظلمة البحر) (٥).\n﴿أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ﴾ قال محمد بن قيس: قال يونس ﵇: إني كنت من الظالمين حين عصيتك وما صنعت من شيء فلم أعبد غيرك (٦).\nوروى أبو هريرة - ﵁ - عن رسول الله - ﷺ - قال: \"لما أرد الله تعالى حبس يونس في بطن الحوت أوحى الله تعالى إلى الحوت أن خذه ولا تخدش له لحمًا، ولا تكسر له عظمًا، فأخذه ثم هوى به إلى مسكنه في البحر، فلما انتهى به إلى (أسفل البحر) (٧) سمع يونس حسًّا فقال في\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٧/ ٧٩، عن سعيد بن أبي الحسن بنحوه، وإسناد صحيح.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ٨٠.\n(٣) ساقطة من (ج).\n(٤) ساقط من (ج).\n(٥) سا قط من (ج) والأئر أخرجه الطبري في \"جامع البيان\" ١٧/ ٨٠، بنحوه، وإسناد صحيح.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ٨١، بنحوه، وإسناده ضعيف.\n(٧) في (ج): أسفله.","vol":"18","page":241},{"text":"نفسه: ما هذا؟ ! فأوحى الله تعالى إليه وهو في بطن الحوت: إن هذا تسبيح دواب البحر، قال: فسبح وهو في بطن الحوت، فسمعت الملائكة تسبيحه فقالوا: يا ربنا، إنا لنسمع صوتًا ضعيفًا بأرض غريبة، قال: ذاك عبدي يونس عصاني فحبسته في بطن الحوت (في البحر) (١)، قالوا: العبد الصالح الذي كان يصعد إليك منه في (٢) كل يوم وليلة له (٣) عمل صالح، قال: نعم. قال (٤): فشفعوا له عند ذلك، فأمر الحوت فقذفه إلى (٥) الساحل\".\nكما قال الله سبحانه: ﴿وَهُوَ سَقِيمٌ﴾ (٦) (٧).\nوروى أبو هلال محمد بن سليم (٨) عن شهر بن حوشب (٩) عن ابن عباس - ﵄ - قال: أتى جبريل يونس ﵉ فقال له: انطلق إلى\n_________\n(١) ساقط من (ب).\n(٢) زيادة من (ب)، (ج)، وفي نسخة (ب) سقط قوله: منه.\n(٣) من (ب).\n(٤) ساقط من (ب).\n(٥) في الأصل (ج): في.\n(٦) الصافات: ١٤٥.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٧/ ٨١، وإسناده ضعيف.\n(٨) في الأصل: محمد بن سليمان، وفي (ب) سقط قوله: محمد بن سليم، وقد جاء في بعض الأسانيد محمد بن سليمان. وهو محمد بن سليم، أبو هلال الراسبي، صدوق فيه لين.\n(٩) صدوق كثير الإرسال والأوهام.","vol":"18","page":242},{"text":"أهل نِيْنَوى (١) فأنذرهم أن العذاب قد حضرهم، قال: ألتمس دابة، قال: الأمر أعجل من ذلك، قال: فغضب فانطلق إلى السفينة فركبها فاحتبست السفينة، فساهموا فسهم، فجاء (٢) الحوت يبصبص بذنبه (٣) فنودي الحوت: إنا لم نجعل يونس لك رزقًا إنا جعلناك له (٤) حرزًا (٥) ومسجدًا فالتقمه الحوت فانطلق به من ذلك المكان حتى مر به على الأيلة (٦) ثم مر به على دجلة (٧) ثم انطلق به (٨) حتى ألقاه في نينوى (٩).\n_________\n(١) نِينَوى: قرية يونس بن متى ﵇ بالموصل.\nانظر: \"مراصد الاطلأع\" للبغدادي ٣/ ١٤١٤.\n(٢) في (ب): فإذا.\n(٣) يبصبص بذنبه: يحرك ذنبه.\nانظر: \"لسان العرب\" لابن منظور (بصص).\n(٤) من (ج).\n(٥) الحرز: الموضع الحصين.\nانظر: \"لسان العرب\" لابن منظور (حرز).\n(٦) الأيلة: مدينة على ساحر بحر القلزم -وهو المكان الذي غرق فيه فرعون- مما يلي الشام.\nانظر: \"معجم البلدان\" لياقوت ١/ ٢٩٢، ٤/ ٣٨٧.\n(٧) دجلة: نهر ببغداد يصب في بحر الهند.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٤٤٠.\n(٨) من (ب).\n(٩) الحكم على الإسناد:\nفيه محمد بن سليم فيه لين، وابن حوشب كثير الأوهام.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٣/ ١٠٥، وإسناده ضعيف.","vol":"18","page":243},{"text":"وكان ابن عباس يقول: إنما كانت رسالة يونس بعدما نبذه الحوت، ودليل هذا القول أن الله تعالى ذكر قصة يونس في سورة الصافات (١) ثم عقبها بقوله (٢) ﴿وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (١٤٧)﴾ (٣) (٤).\nوقال الآخرون: بل كانت قصة الحوت بعد دعائه قومه وتبليغهم رسالة ربه كما ذكرناه ذكره (٥).\n\n<span data-type=\"title\" id=toc-2954>٨٨ </span>- قوله ﷿: ﴿فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ (٨٨)﴾\nمن كربهم إذا استغاثوا بنا ودعونا (٦).\nروى علي بن زيد (٧)، عن سعيد بن المسيب (٨)، قال: سمعت (٩)\n_________\n(١) الصافات: ١٣٩ - ١٤٨.\n(٢) ساقط من (ب).\n(٣) الصافات: ١٤٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٣/ ١٠٥، وإسناده ضعيف.\nوالأثر ذكره المصنف في \"عرائس المجالس\" (ص ٢٨٤)، والبغوي في \"معالم التنزيل\" ٥/ ٣٥٢، والخازن في \"لباب التأويل\" ٣/ ٣٢٠.\n(٥) أقوالهم تقدمت، وهذا القول هو الراجح؛ لأنه إنما خرج مغاضبًا على قومه لعدم استجابتهم لأمر ربهم.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٨١، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٥٢، \"لباب التأويل\" للخازن ٣/ ٣٢٠.\n(٧) ابن جدعان، ضعيف.\n(٨) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٩) في (ج): عن سعد.","vol":"18","page":244},{"text":"سعد بن مالك (١) يقول سمعت رسول الله - ﷺ - يقول: \"الاسم (٢) الذي إذا دعي به أجاب وإذا سُئل به أعطى (دعوة يونس) (٣) بن متّى\" قال: فقلت يا رسول الله هي ليونس بن متّى خاصة أو لجماعة المسلمين قال؟ \"هي ليونس خاصة وللمسلمين (٤) عامة (٥) إذا دعوا بها (٦) ألم تسمع قول الله تعالى: ﴿فَنَادَى فِي الظُّلُمَاتِ﴾ إلى قوله: ﴿وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ﴾ \" (٧).\nوهو شرط من (٨) الله لمن دعاه بها.\nواختلف القراء في قوله: ﴿نُنْجِي﴾ فقراءة العامة بنونين الثانية منهما\n_________\n(١) هو سعد بن أبي وقاص، صحابي مشهور.\n(٢) في (ب)، (ج): اسم الله.\n(٣) في (ب): دعاء أخي ابن متى.\n(٤) في نسخة (ب): وللمؤمنين.\n(٥) ساقطة من (ب).\n(٦) في (ب): به.\n(٧) الحكم على الإسناد:\nفيه ابن جدعان، ضعيف.\nالتخريج:\nرواه الترمذي في كتاب الدعوات، باب (٨٥)، (٣٥٠٥) وإسناده حسن.\nوقال أبو عيسى: وقد روى غير واحد هذا الحديث عن يونس بن أبي إسحاق، عن إبراهيم بن محمد بن سعد، عن سعد ولم يذكر فيه، عن أبيه.\nورواه الحاكم في \"المستدرك\" ١/ ٦٨٥، بنحوه، وفي أوله زيادة.\nوالحديث صححه الشيخ الألباني كما في \"صحيح الترغيب والترهيب\" ٣/ ٢٨٢.\n(٨) من (ب).","vol":"18","page":245},{"text":"ساكنة من الإنجاء على معنى نحن ننجي (١). فإن قيل: لم كتبت (٢) في المصاحف بنون واحدة، قيل: لأن النون الثانية لما سكنت وكان الساكن غير ظاهر على اللسان حذفت كما فعلوا ذلك (٣) بألا فحذفوا النون من (إن) لخفائها إذ كانت مدغمة في اللام (٤).\nوقرأ ابن عامر وعاصم برواية أبي بكر: (نجِّي) بنون واحدة وتشديد الجيم وتسكين الياء (٥).\nواختلف النحاة في هذِه القراءة فمنهم من صوبها، وقال: فيه إضمار معناه: نجى النجى للمؤمنين كما يقال: ضرب زيدًا بمعنى ضرب الضرب زيدًا (٦).\nوقال الشاعر (٧):\n_________\n(١) في (ج): فقراءة العامة ما ذكرنا، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٤.\n(٢) في (ب): كتب.\n(٣) ساقط من (ب).\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٨٢، \"أوضح المسالك\" لابن هشام ٤/ ٤١٠.\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٤.\n(٦) انظر: \"معاني القرآن\" للزجاج ٣/ ٤٠٣.\n(٧) هو جرير بن عطية بن الخطفي بن بدر بن سلمة بن عوف بن كليب بن يربوع، شاعر مكثر.\nانظر: \"طبقات فحول الشعراء\" لابن سلام ٢/ ٢٩٧ (٣٨٨).","vol":"18","page":246},{"text":"ولو ولدت قفيرة (١) جرو كلب ... لسب بذلك الجرو (٢) الكلابا (٣)\nأراد لسب بذلك الجرو وسب الكلاب.\nقالوا (٤): وإنما تسكن الياء في: ﴿نُنْجِي﴾ كما سكنوها في: (تقي) ونحوها (٥) فقالوا: أتقى ونحوها، وإنما اتبع أهل هذِه القراءة المصحف؛ لأنها مكتوبة بنون واحدة (٦).\nقال القتيبي: من قرأ بنون واحدة والتشديد فيه (٧) فإنه أراد نجي من التنجية إلا أنه أدغم وحذف نونًا على طلب الخفة (٨).\nوقال النحويون: وهو رديء لبعد مخرج النون من الجيم، وممن صوب هذِه القراءة أبو عبيد.\nوأما أبو حاتم السجستاني فإنه لحنها ونسب قارئها إلى الجهل، وقال: هذا لحن لا يجوز في اللغة ولا يحتج بمثل ذلك البيت على (٩) كتاب الله إلا أنا نقول: ﴿وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ﴾ ولو قرأ\n_________\n(١) في (ب): مغيرة.\n(٢) في (ب): الكلب.\n(٣) انظر: \"خزانة الأدب\" للبغدادي ١/ ٣٣٧، ولم أقف على البيت في \"ديوانه\".\n(٤) سقط في (ج).\n(٥) من (ب).\n(٦) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٤).\n(٧) من (ب).\n(٨) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٤).\n(٩) في الأصل: في.","vol":"18","page":247},{"text":"كذلك كان صوابًا والله أعلم (١).\n\n<span data-type=\"title\" id=toc-2955>٨٩ </span>- ﴿وَزَكَرِيَّا إِذْ نَادَى رَبَّهُ﴾\nدعا ربه فقال (٢): ﴿رَبِّ لَا تَذَرْنِي فَرْدًا﴾ وحيدًا لا ولد لي ولا عقب وارزقني وارثًا (٣)، ثم رد الأمر إلى الله ﷾ فقال: ﴿وَأَنْتَ خَيْرُ الْوَارِثِينَ﴾.\n\n<span data-type=\"title\" id=toc-2956>٩٠ </span>- ﴿فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَى﴾\nولدًا (٤).\n﴿وَأَصْلَحْنَا لَهُ زَوْجَهُ﴾ بأن (٥) جعلناها ولودًا (٦) بعدما كانت عقيما، قاله أكثر المفسرين (٧).\nوقال بعضهم: كانت سيئة الخلق فأصلحها (٨) له بأن رزقها حسن الخلق (٩).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٥.\n(٢) ساقط في (ب)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٥٢، \"لباب التأويل\" للخازن ٣/ ٣٢٠.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ٨٣، بنحوه.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٨٣.\n(٥) ساقط من (ب).\n(٦) في (ب): ولادا.\n(٧) انظر: \"جامع البيان\" للطبري ١٧/ ٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٦.\n(٨) في (ج): فأصلحنا.\n(٩) \"جامع البيان\" للطبري ١٧/ ٨٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٦٥ (١٣٧١٥ - ١٣٧١٧) عن عطاء بن أبي رباح والقرظي وقتادة، \"الجامع لأحكام =","vol":"18","page":248},{"text":"﴿إِنَّهُمْ﴾ يعني: الأنبياء - ﵈ الذين سماهم (١) في هذِه السورة (٢) ﴿كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا﴾ خوفًا وطمعًا (٣) في (رحمة الله ورهبًا من عذاب الله (٤).\nوقرأ الأعمش: رغبا ورهبا (٥) بضم الرائين (٦) وجزم الغين والهاء (٧) وهما لغتان: مثل السقم (٨) والسقم والثكل والثكل، والبخل والبخل والعدم (٩) والعدم (١٠).\n_________\n= القرآن\" للقرطبي ١١/ ٣٣٦ عن ابن عباس وعطاء.\nوالصحيح أنه جعلها ولودًا بعد أن كانت عقيمًا بدلالة الآيات الأخر كما في قوله تعالى: ﴿وَكَانَتِ امْرَأَتِي عَاقِرًا فَهَبْ لِي مِنْ لَدُنْكَ وَلِيًّا﴾ [مريم: ٥].\n(١) زيادة من (ب)، (ج).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٦.\n(٣) في (ج): رغبًا.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ٨٤ عن ابن جريج، وإسناده ضعيف.\n(٥) ساقط من (ب).\n(٦) في (ج): الراء.\n(٧) انظر: \"جامع البيان\" للطبري ١٧/ ٨٤، وروي عنه موافقة قراءة العامة بفتح الغين والهاء.\n(٨) السقم: هو المرض. انظر: \"لسان العرب\" لابن منظور (سقم).\n(٩) الثكل: بضم المثلثة وسكون الكاف، هو الموت والهلاك، وبفتح المثلثة والكاف، فقدان الحبيب، وأكثر ما يستخدم في فقدان المرأة زوجها. \"لسان العرب\" (ثكل)\nوالعدم هو فقدان الشيء وذهابه، وغلب استعماله على فقد المال وقلته.\nانظر: \"لسان العرب\" لابن منظور (عدم).\n(١٠) انظر: \"معاني القرآن\" للزجاج ٣/ ٤٠٣، بمعناه.","vol":"18","page":249},{"text":"﴿وَكَانُوا لَنَا خَاشِعِينَ﴾ خاضعين متواضعين (١).\n\n<span data-type=\"title\" id=toc-2957>٩١ </span>- ﴿وَالَّتِي أَحْصَنَتْ﴾\nحفظت ومنعت (٢) ﴿فَرْجَهَا﴾ مما حرم الله - ﷺ - وهي مريم بنت عمران (٣) ﴿فَنَفَخْنَا فِيهَا مِنْ رُوحِنَا﴾ أي: أمرنا جبريل حتى نفخ في جيب درعها (٤) وأحدثنا بذلك النفخ المسيح في بطنها، وأضاف الروح إليه على معنى الملك والتشريف لمريم وعيسى ﵉ بتخصيصهما بالإضافة إليه (٥) ﴿وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِلْعَالَمِينَ﴾ أي: دلالة على كمال قدرتنا وحكمتنا، حمل امرأة بلا مماسة ذكر وكون ولد من غير أب (٦).\nوإنما قال: ﴿آيَةً﴾ ولم يقل: آيتين؛ لأن (٧) معنى الكلام وجعلنا شأنهما وأمرهما ﴿آيَةً لِلْعَالَمِينَ﴾ (٨).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٧.\n(٢) من (ب)، (ج)، وهو في \"جامع البيان\" للطبري ١٧/ ٨٤.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ٨٤.\n(٤) جيب درعها: ما يدخل منه الرأس عند لبسه.\nانظر: \"لسان العرب\" لابن منظور (جاب).\n(٥) ساقط من (ج). وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٥٣، بنحوه، \"لباب التأويل\" للخازن ٣/ ٣٢١، بنحوه.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٨٤، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٥٣، \"لباب التأويل\" للخازن ٣/ ٣٢١، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٤٤٠.\n(٧) سقط من (ب).\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ٨٤، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢٦٧.","vol":"18","page":250},{"text":"<span data-type=\"title\" id=toc-2958>٩٢ </span>- ﴿إِنَّ هَذِهِ أُمَّتُكُمْ﴾\nملتكم (١) ﴿أُمَّةً وَاحِدَةً﴾ ملة واحدة وهي الإسلام فأبطل ما سوى الإسلام من الأديان (٢)، وأصل الأمة الجماعة التي هي على مقصد واحد (٣) فجعلت (٤) الشريعة أمة لاجتماع أهلها بها (٥) على مقصد واحد (٦). ونصب ﴿أُمَّةً﴾ على القطع (٧).\nوقرأ ابن أبي (٨) إسحاق: (أمة) بالرفع على التكرير (٩).\n﴿وَأَنَا رَبُّكُمْ فَاعْبُدُونِ﴾.\n\n<span data-type=\"title\" id=toc-2959>٩٣ </span>- ﴿وَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ﴾\n_________\n(١) من (ب)، (ج)، وهو في \"جامع البيان\" للطبري ١٧/ ٨٤.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٣.\n(٣) انظر: \"المعجم الوسيط\" (ص ٢٧) (أمت).\n(٤) في (ب): فجعلنا.\n(٥) ساقطة من (ب).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٣.\n(٧) انظر: \"معاني القرآن\" للزجاج ٣/ ٤٠٣، \"إيجاز البيان\" للنيسابوري ٢/ ٤٤، والمقصود من قوله: القطع: هو الحال كما يعبر عنه بذلك الفراء في \"معاني القرآن\" ٢/ ٢١٠، مطابع الأهرام التجارية.\n(٨) من (ج).\n(٩) انظر: \"المحتسب\" لابن جني ٢/ ٦٥، والمقصود من قوله: التكرير: هو البدل عند الكوفيين كما يعبر عنه بذلك الكسائي والفراء وابن كيسان.\nانظر: \"إعراب القرآن\" للنحاس ١/ ٣٠٧، \"معاني القرآن\" للفراء ٢/ ٢١٠ مطبعة مركز الأهرام، \"عدة السالك إلى تحقيق أوضح المسالك\" لمحمد محي الدين عبد الحميد ٣/ ٣٩٩.","vol":"18","page":251},{"text":"أي: اختلفوا في الدين فصاروا فيه فرقًا وأحزابًا (١)، ثم قال: ﴿كُلٌّ إِلَيْنَا رَاجِعُونَ﴾ فنجزيهم بأعمالهم (٢).\n\n<span data-type=\"title\" id=toc-2960>٩٤ </span>- ﴿فَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ﴾\nلا يبطل عمله ولا يجحد، بل يشكر ويثاب عليه (٣) ﴿وَإِنَّا لَهُ كَاتِبُونَ﴾ لعمله حافظون (٤).\n\n<span data-type=\"title\" id=toc-2961>٩٥ </span>- ﴿وَحَرَامٌ عَلَى قَرْيَةٍ﴾\nقرأ أهل الكوفة (وبعض الرواة عن عاصم) (٥) (وحرم) بكسر الحاء وجزم الراء من غير ألف (٦)، وقرأ الآخرون: ﴿وَحَرَامٌ﴾ (٧) واختاره أبو عبيد وأبو حاتم وهما لغتان مثل حل وحلال (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ٨٥، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٩، بمعناه.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٩، بمعناه، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٤٤١، بمعناه.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ٨٦، بمعناه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٣٩، بمعناه \"تفسير القرآن العظيم\" لابن كثير ٩/ ٤٤١، بمعناه.\n(٤) من (ج).\n(٥) من (ب)، (ج)، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٠.\n(٦) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٤.\n(٧) \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٤.\n(٨) انظر: \"معاني القرآن\" للزجاج ٣/ ٤٠٤.","vol":"18","page":252},{"text":"قال ابن عباس: معنى الآية ﴿وَحَرَامٌ عَلَى قَرْيَةٍ﴾ أي: أهل قرية (١)\n﴿أَهْلَكْنَاهَا﴾ أن (٢) يرجعوا بعد الهلاك، وعلى هذا التأويل تكون ﴿لَا﴾ صلة (٣) مثل قول العجاج:\nفي بئر لا حور سرى وما شعر (٤)\nأي: في بئر حور.\nوقال آخرون: الحرام بمعنى الواجب (٥) كقول الخنساء:\nفإن حراما لا أرى الدهر باكيا ... على شجرة إلا بكيت على عمرو (٦)\nوعلى هذا القول تكون ﴿لَا﴾ ثابتة (٧).\nقال جابر الجعفي: سألت أبا جعفر عن الرجعة فقرأ هذِه الآية (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٤، \"لباب التأويل\" للخازن ٣/ ٣٢١.\n(٢) في (ج): أي.\n(٣) انظر: \"البيان\" لابن الأنباري ٢/ ١٦٥، والمقصود بقوله: صلة، هي الزيادة كما أشار إلى ذلك بقوله: مقحمة صلة، انظر النص المحقق (٤٣٢).\n(٤) \"ديوان العجاج\" (١٤)، والمقصود من البيت: أي أنه هلك حيث ألقي في البئر دون أن يشعر ويعلم بها.\nانظر: \"لسان العرب\" لابن منظور (حور)، (سرا)، (شعر).\n(٥) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٦٧ (١٣٧٢٥ - ١٣٧٢٧) عن ابن عباس وعكرمة وقتادة، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٠.\n(٦) لم أقف عليه في \"ديوان الخنساء\"، وهو في \"لسان العرب\" منسوبًا لعبد الرحمن ابن جمانة المحاربي. انظر: \"لسان العرب\" لابن منظور (حرم).\n(٧) انظر: \"البيان\" لابن الأنباري ٢/ ١٦٥، والمقصود من قوله: ثابتة، أي: أصلية في مقابل قوله: صلة.\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ٨٦، وإسناده ضعيف.","vol":"18","page":253},{"text":"<span data-type=\"title\" id=toc-2962>٩٦ </span>- ﴿حَتَّى إِذَا فُتِحَتْ﴾\nقراءة العامة بالتخفيف، وقرأ أبو (١) جعفر وابن عامر ويعقوب بالتشديد على التكثير (٢) ﴿يَأْجُوجُ وَمَأْجُوجُ﴾ ومعنى الآية: فرج السد عن يأجوج ومأجوج (٣)، وقد ذكرنا قصتهما بالشرح (٤).\nروى منصور بن المعتمر (٥) عن ربعي بن (٦) حراش (٧)، عن حذيفة ابن اليمان (٨) - ﵁ - قال: قال رسول الله - ﷺ -: \"أول (٩) الآيات: الدجال ونزول عيسى ونار تخرج (١٠) من قعر عدن أبين (١١) تسوق الناس إلى\n_________\n(١) في (ج): ابن.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٠٢).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤١، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٥٤، بنحوه.\n(٤) في (ب): في الشرح فيما مضى.\n(٥) ثقة ثبت، وكان لا يدلس.\n(٦) في (ب): عن.\n(٧) ثقة عابد.\n(٨) صحابي مشهور.\n(٩) في (ج): الأول.\n(١٠) في (ب): تحرق.\n(١١) عدن أبين: مدينة مشهورة على ساحل بحر اليمن، وهي مرفأ مراكب الهند والحجاز والحبشة، وتنسب إلى ذي أبين بن ذي يقدم.\nانظر: \"معجم ما استعجم\" ١/ ١٠٣، \"مراصد الاطلاع\" للبغدادي ٣/ ٩٢٣.","vol":"18","page":254},{"text":"المحشر تقيل معهم إذا قالوا، والدخان (١) والدابة (٢) ثم يأجوج ومأجوج\"، قال حذيفة - ﵁ -: قلت يا رسول الله: ما يأجوج ومأجوج، قال: \"أمم كل أمة أربعمائة ألف أمة (٣)، لا يموت الرجل (٤) منهم حتى يرى حوله (٥) ألف عين تطرف (بين يديه) (٦) من صلبه، وهم ولد آدم ﵇، فيسيرون إلى خراب الدنيا، (وتكون مقدمتهم بالشام وساقتهم بالعراق، فيمرون بأنهار الدنيا) (٧) فيشربون الفرات ودجلة وبحيرة الطبرية (٨)، حتى يأتوا بيت المقدس فيقولوا قد قتلنا أهل الدنيا فقاتلوا من في السماء، فيرمون بالنشاب\n_________\n(١) في الأصل (ج): الدخال، والدخان: هو من الآيات المنتظرة التي تقع قرب قيام الساعة وهي المرادة في قوله تعالى: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠)﴾ [الدخان: ١٠].\nانظر: \"أشراط الساعة\" للوابل (٣٨٣).\n(٢) الدابة: هي دابة تخرج قرب قيام الساعة، تكلم الناس بكلام يسمعونه ويفهمونه وهو قول الله تعالى: ﴿وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ (٨٢)﴾ [النمل: ٨٢].\nانظر: \"أشراط الساعة\" للوابل (٤٠٣).\n(٣) من (ب)، (ج).\n(٤) في (ب): أحد.\n(٥) من (ب).\n(٦) ساقط من (ب).\n(٧) ساقط من (ج).\n(٨) في الأصل: بحر، وبحيرة الطبرية: كالبركة تحيط بها الجبال، بينها وبين بيت المقدس نحو من خمسين ميلًا، وغور مائها علامة لخروج الدجال.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٥١ - ٣٥٢.","vol":"18","page":255},{"text":"إلى السماء فترجع نشابهم مخضبة بالدم، فيقولون قد قتلنا من في السماء، وعيسى ﵇ والمسلمون بجبل طور سينين (١)، فيوحي الله ﷿ إلى عيسى أن أحرز عبادي بالطور (٢) وما يلي أيلة، ثم إن عيسى ﵇ يرفع يديه بالدعاء (٣) إلى السماء ويؤمن المسلمون، فيبعث الله سبحانه عليهم دابة يقال لها: النغف (٤) تدخل في مناخرهم، فيصبحون موتى من حاق (٥) الشام إلى حاق المشرق، حتى تنتن الأرض من جيفهم ويأمر الله تعالى السماء (أن تمطر) (٦) فتمطر مطرًا (٧) كأفواه القرب (٨) فيغسل الأرض من جيفتهم ونتنهم (إلى\n_________\n(١) طور سينين: جبل ببيت المقدس، ممتد ما بين مصر وأيلة، سمي بطور بن إسماعيل بن إبراهيم ﵇.\nانظر: \"معجم ما استعجم\" للبكري ٣/ ٨٩٧، \"مراصد الاطلاع\" للبغدادي ٢/ ٧٦٨.\n(٢) ساقطة من (ب).\n(٣) من (ب).\n(٤) النغف: دود يكون في أنوف الإبل والغنم، واحدتها: نغفة.\nانظر: \"النهاية في غريب الحديث\" لابن الأثير ٥/ ٨٧.\n(٥) في (ب): أحقاف، والحاق: هو وسط الشيء.\nانظرت \"لسان العرب\" لابن منظور (حقق).\n(٦) من (ب).\n(٧) من (ب).\n(٨) القرب: ظرف من جلد، يخرز من جانب واحد، وتستعمل لحفظ الماء واللبن وغيرهما.\nانظر: \"المعجم الوسيط\" (ص ٧٢٣) (قرب).","vol":"18","page":256},{"text":"البحر) (١) فعند ذلك طلوع الشمس من مغربها\" (٢).\n﴿وَهُمْ مِنْ كُلِّ حَدَبٍ﴾ (أي: نشز وتل) (٣) ﴿يَنْسِلُونَ﴾ يخرجون مشاة مسرعين (٤) كنسلان الذئب (٥).\nواختلف العلماء في هذِه الكناية، فقال قوم: عنى بها (٦) يأجوج ومأجوج (واستدلوا بحديث أبي سعيد الخدري - ﵁ - عن النبي - ﷺ - قال: \"يفتح يأجوج ومأجوج\" (٧) فيخرجون على الناس كما قال الله\n_________\n(١) من (ب).\n(٢) الحكم على الإسناد:\nمنصور وربعي كلاهما ثقة.\nالتخريج:\nأخرجه المحاملي في \"أماليه\" (٣٠٦) بنحوه، وإسناده ضعيف.\nوأخرجه الطبراني في \"المعجم الأوسط\" ٤/ ١٥٥ بنحوه، وإسناده ضعيف.\nوذكره الهيثمي في \"مجمع الزوائد\" ٨/ ٦، وقال: رواه الطبراني في \"الأوسط\" وفيه يحيى بن سعيد العطار وهو ضعيف.\nوللحديث شاهد موقوف على أسلم العدوي أخرجه نعيم بن حماد في \"الفتن\" ٢/ ٥٨٣ عن زيد بن أسلم، عن أبيه بمعناه، وإسناده صحيح.\nوأخرجه الطبري في \"جامع البيان\" بنحوه مطولًا ١٧/ ٨٧ وإسناده ضعيف.\n(٣) ساقط في (ب) وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٥٤.\n(٤) ساقط في (ب).\n(٥) نسلان الذئب: هي مشية الذئب إذا أسرع.\nانظر: \"لسان العرب\" لابن منظور (نسل).\nوالأثر في \"جامع البيان\" للطبري ١٧/ ٩١، \"معالم التنزيل\" للبغوي ٥/ ٣٥٤.\n(٦) من (ب)، وفي (ج): بهم.\n(٧) من (ب)، (ج).","vol":"18","page":257},{"text":"﷿: ﴿مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ﴾ فيغشون (١) الأرض\" (٢).\nوروى عبد الله بن مسعود عن رسول الله - ﷺ - فيما يذكر عن عيسى قال: \"قال عيسى ﵇: عهد إلى ربي أن الدجال خارج وأنه مُهْبِطي إليه، فذكر أن معه قضيبين (٣) فإذا (٤) رآني أهلكه الله، قال: فيذوب كما يذوب الرصاص (٥) (من النار) (٦) حتى إن الشجر والحجر (٧) ليقول: يا مسلم هذا كافر فاقتله فيهلكهم الله ﷿، ويرجع الناس إلى بلادهم وأوطانهم فيستقبلهم يأجوج ومأجوج ﴿مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ﴾ لا يأتون على شيء إلا أهلكوه، ولا يمرون على ماء إلا شربوه\" (٨).\n_________\n(١) يغشون: أي يغطون الأرض. انظر: \"لسان العرب\" لابن منظور (غشا).\n(٢) رواه ابن ماجه في كتاب الفتن، باب فتنة الدجال وخروج عيسى بن مريم وخروج يأجوج ومأجوج (٤٠٧٩) وإسناده حسن.\nورواه الإمام أحمد في \"المسند\" ٣/ ٧٧ (١١٧٣١) بمثله مطولًا، وإسناده حسن.\nورواه أبو يعلى في \"المسند\" ٢/ ٥٠٤ (١٣٤٩) بنحوه مطولًا، وإسناده حسن.\n(٣) في (ب): قصبتين، والقضيب: هو كل نبت من الأغصان يقضب، أي: يقطع.\nانظر: \"لسان العرب\" لابن منظور (قضب).\n(٤) ساقط من (ب).\n(٥) الرصاص: نوع من المعادن، مشتق من الرصاص لتداخل أجزائه.\nانظر: \"لسان العرب\" لابن منظور (رصص).\n(٦) من (ب).\n(٧) في (ج): الحجر والشجر.\n(٨) رواه ابن أبي شيبة في \"مسنده\" ١٥/ ١٥٧ بمعناه، وإسناده ضعيف.\nورواه الإمام أحمد في \"المسند\" ١/ ٣٧٥ (٣٥٥٦) بنحوه وفي أوله قصة.\nورواه أبو سعيد الشاشي في \"مسنده\" بنحوه.","vol":"18","page":258},{"text":"وقال آخرون: أراد جميع الخلق، يعني: أنهم يخرجون من قبورهم ومواضعهم فيحشرون إلى (١) موقف القيامة، يدل عليه قراءة مجاهد (وهم من كل جدث ينسلون) بالجيم والثاء، يعني (٢): القبر، اعتبارًا بقوله: ﴿فَإِذَا هُمْ مِنَ الْأَجْدَاثِ إِلَى رَبِّهِمْ يَنْسِلُونَ﴾ (٣).\n\n<span data-type=\"title\" id=toc-2963>٩٧ </span>- ﴿وَاقْتَرَبَ الْوَعْدُ الْحَقُّ﴾\nيعني: القيامة (٤).\nقال الفراء وجماعة من العلماء: الواو في قوله: ﴿وَاقْتَرَبَ﴾ مقحمة صلة، ومجاز الآية حتى إذا فتحت يأجوج ومأجوج اقترب الوعد الحق، نظيرها قوله سبحانه: ﴿فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (١٠٣) وَنَادَيْنَاهُ﴾ (٥) أي: ناديناه (٦).\nقال امرؤ القيس:\nفلما أجزنا ساحة الحي وانتحى ... بنا بطن خبت ذي حقاف عقنقل (٧)\n_________\n(١) في (ج): في.\n(٢) من (ب)، (ج)، والقراءة ذكرها القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٤٢.\n(٣) يس: ٥١.\n(٤) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٦٨ (١٣٧٣١) عن ابن زيد، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٢.\n(٥) الصافات: ١٠٣، ١٠٤.\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ٢١١، بنحوه.\n(٧) \"ديوان امرئ القيس\" (ص ١١٥)، والمقصود من البيت: أي: لما جاوزنا بيوت =","vol":"18","page":259},{"text":"يريد انتحى.\nودليل هذا التأويل حديث حذيفة (١): لو أن رجلًا افْتَلى فلوًّا بعد خروج يأجوج ومأجوج لم يركبه حتى تقوم الساعة (٢).\nوقال الزجاج: والبصريون لا يجيزون طرح الواو، ويجعلون جواب ﴿حَتَّى إِذَا فُتِحَتْ﴾ في قوله: ﴿يَاوَيْلَنَا﴾ ويكون (٣) مجاز الآية: حتى إذا فتحت يأجوج ومأجوج واقترب الوعد الحق قالوا: ﴿يَاوَيْلَنَا قَدْ كُنَّا فِي غَفْلَةٍ مِنْ هَذَا﴾ (٤).\n﴿فَإِذَا هِيَ شَاخِصَةٌ أَبْصَارُ الَّذِينَ كَفَرُوا﴾ (في قوله: هي) (٥) ثلاثة أوجه:\nأحدها: أن تكون (٦) ﴿هِيَ﴾ كناية (٧) عن الأبصار (٨) وتكون\n_________\n= الحي مال بنا الطريق إلى بطن خبت وهو الأرض الواسعة ذات الكثبان والرمال العظيمة المتداخلة.\nانظر: \"لسان العرب\" لابن منظور (حقف)، (خبت)، \"المعجم الوسيط\" (ص ٦١٧) (عقنقل).\n(١) في الأصل: لحذيفة.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٢، بمثله، وإسناده ضعيف.\n(٣) ساقط من (ج).\n(٤) انظر: \"معاني القرآن\" للزجاج ٣/ ٤٠٥، بنحوه.\n(٥) في (ب): فيه.\n(٦) ساقط من (ج).\n(٧) الكناية: مصطلح كوفي يطلق على الضمير.\nانظر: \"معجم المصطلحات النحوية والصرفية\" لمحمد سمير اللبدي (٣٤).\n(٨) في نسخة (ب): أبصار.","vol":"18","page":260},{"text":"الأبصار الظاهرة بيانًا عنها (١)، كقول الشاعر (٢):\nلعمر أبيها لا تقول ظعينتي ... ألا فر عني مالك بن أبي كعب (٣)\nفكنى عن الظعينة في أبيها ثم أظهرها (٤) فيكون تأويل الكلام: فإذا الأبصار شاخصة أبصار الذين كفروا (٥).\nوالثاني (٦): أن تكون ﴿هِيَ﴾ عمادًا (٧) كقوله: ﴿فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ﴾ (٨) وكقول الشاعر (٩):\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٢١٢، \"الدر المصون\" للسمين الحلبي ٨/ ٢٠٥، وهذا القول هو الراجح؛ وذلك لدلالة الأبصار المذكورة في الآية على المراد من الضمير، ولعدم الحاجة إلى التقدير على هذا القول.\n(٢) مالك بن كعب بن عمرو، شاعر جاهلي قريب من عهد الإسلام.\nانظر: \"الأعلام\" للزركلي ٦/ ١٤٢.\n(٣) في الأصل: من بن أبي كعب، وهو في \"الأغاني\" لأبي الفرج الأصفهاني ١/ ٦٥، وفيها: لا تقول حليلتي.\n(٤) في (ج): أظهر.\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ٢١٢، \"الدر المصون\" للسمين الحلبي ٨/ ٢٠٥.\n(٦) ساقط من (ب).\n(٧) المقصود بقوله: عماد، أي ضمير الفصل، وهو مصطلح كوفي سمي بذلك لكونه المعتمد في التفرقة بين النعت والخبر.\nانظر: \"معجم المصطلحات النحوية والصرفية\" لمحمد سمير اللبدي (١٦١)، والأثر في \"جامع البيان\" للطبري ١٧/ ٩٣، \"معالم التنزيل\" للبغوي ٥/ ٣٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٢.\n(٨) الحج: ٤٦.\n(٩) لم أهتد لقائل البيت.","vol":"18","page":261},{"text":"فهل هو مرفوع بما هاهنا رأس (١)\nالثالث: أن يكون تمام الكلام عند قوله: ﴿هِيَ﴾ على معنى فإذا هي بارزة واقفة (٢) يعني: من قربها كأنها آتية حاضرة، ثم ابتدأ (٣) ﴿شَاخِصَةٌ أَبْصَارُ الَّذِينَ كَفَرُوا﴾ على تقديم الخبر على الابتداء (٤) مجازها (٥) أبصار الذين كفروا شاخصة من هول قيام الساعة وهم يقولون (٦): ﴿يَاوَيْلَنَا قَدْ كُنَّا فِي غَفْلَةٍ مِنْ هَذَا﴾ أي: من هذا اليوم (٧).\n﴿بَلْ كُنَّا ظَالِمِينَ﴾ بمعصيتنا ربنا ووضعنا العبادة (٨) في غير موضعها (٩).\n_________\n(١) صدر البيت هو:\nبثوب ودينار وشاة ودرهم\nوهو في \"معاني القرآن\" للفراء ٢/ ٢١٢، \"الدر المصون\" للسمين الحلبي ٨/ ٢٠٥.\n(٢) في (ب): واقعة.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٢.\n(٤) في (ج). المبتداء.\n(٥) في الأصل: كأنها.\n(٦) انظر: \"معاني القرآن\" للزجاج ٣/ ٤٠٥، \"الدر المصون\" للسمين الحلبي ٨/ ٢٠٦ وقال: ذكره المصنف وهو بعيد جدًّا، لتنافر التركيب، وهو التعقيد عند علماء البيان.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٥، مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٢.\n(٨) من (ب)، (ج).\n(٩) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٥ - ٣٥٦، بنحوه، \"لباب التأويل\" للخازن ٣/ ٣٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٢، بنحوه.","vol":"18","page":262},{"text":"<span data-type=\"title\" id=toc-2964>٩٨ </span>- ﴿إِنَّكُمْ﴾\nأيها المشركون (١).\n﴿وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ﴾ يعني: الأصنام (٢).\n﴿حَصَبُ جَهَنَّمَ﴾ قراءة العامة بالصاد (٣)، أي: وقودها، عن ابن عباس (٤).\nوقال مجاهد وقتادة وعكرمة: حطبها (٥).\nوذكر أن الحصب في لغة أهل اليمن الحطب (٦).\nوقال الضحاك: يعني يرمون بهم في النار كما ترمى الحصباء (٧)، وأصل الحصب الرمي، يقال: حصبت الرجل إذا رميته (٨) قال الله تعالى: ﴿إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا﴾ (٩) يعني: ريحًا ترميهم بالحجارة (١٠).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ٩٣، \"معالم التنزيل\" للبغوي ٥/ ٣٥٦، \"لباب التأويل\" للخازن ٣/ ٣٢٣.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ٩٣، \"لباب التأويل\" للخازن ٣/ ٣٢٣.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٤ وإسناده مسلسل بالضعفاء.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٤، عن مجاهد بإسناد حسن. وعن قتادة بإسناد صحيح، وعن عكرمة بإسناد ضعيف.\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ٢١٢، \"جامع القرآن\" للطبري ١٧/ ٩٧.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٤، بنحوه، وإسناده ضعيف.\n(٨) انظر: \"لسان العرب\" لابن منظور (حصب)، \"المعجم الوسيط\" (ص ١٧٧).\n(٩) القمر: ٣٤.\n(١٠) انظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٢.","vol":"18","page":263},{"text":"وقرأ ابن عباس (حضب) بالضاد (١).\nوهو كل ما هيجت وأوقدت به النار، ومنه قيل: لدقاق النار: حضب (٢).\nوقرأ على وعائشة ولاحق بن حميد: (حطب) بالطاء (٣)، نظيرها قوله ﷿: ﴿وَقُودُهَا النَّاسُ وَالْحِجَارَةُ﴾ (٤).\n﴿أَنْتُمْ لَهَا وَارِدُونَ﴾ أي: فيها داخلون (٥).\n\n<span data-type=\"title\" id=toc-2965>٩٩ </span>- ﴿لَوْ كَانَ هَؤُلَاءِ﴾\nالأصنام (٦) ﴿آلِهَةً﴾ على الحقيقة (٧) ﴿مَا وَرَدُوهَا﴾ يعني: ما دخل عابدوها النار بل منعتهم (٨) ﴿وَكُلٌّ﴾ يعني: العابد (٩) والمعبود (١٠). ﴿فِيهَا خَالِدُونَ﴾.\n_________\n(١) انظر: \"المحتسب\" لابن جني ٢/ ٦٦.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٢١٢، \"معاني القرآن\" للزجاج ٣/ ٤٠٦.\n(٣) انظر: \"المحتسب\" لابن جني ٢/ ٦٧.\n(٤) البقرة: ٢٤.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٤.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٤.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٦، \"لباب التأويل\" للخازن ٣/ ٣٢٤.\n(٨) في الأصل (ج): منعتها، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٥٦، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٤، بنحوه.\n(٩) في (ب): العابدون.\n(١٠) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٥، بنحوه، وإسناده صحيح. =","vol":"18","page":264},{"text":"<span data-type=\"title\" id=toc-2966>١٠٠ </span>- ﴿لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ (١٠٠)﴾\nشيئًا (١) قال ابن مسعود في هذِه الآية: إذا بقي في هذِه النار من يخلد فيها، جعلوا في توابيت من نار، ثم جعلت التوابيت تلك (٢) في توابيت أخرى (٣) فيها مسامير من نار، فلا يسمعون شيئًا (ولا يرى أحد منهم أن (٤) في النار أحدًا يعذب غيره) (٥).\nثم استثنى فقال:\n\n<span data-type=\"title\" id=toc-2967>١٠١ </span>- ﴿إِنَّ الَّذِينَ﴾\nقال قوم من العلماء: ﴿إِنَّ﴾ هاهنا بمعنى إلا وليس في القرآن سواه (٦).\n﴿سَبَقَتْ﴾ والسبق تقدم الشيء على غيره (٧) ﴿لَهُمْ مِنَّا الْحُسْنَى﴾ السعادة والعدة الجميلة بالجنة (٨)، ﴿أُولَئِكَ عَنْهَا مُبْعَدُونَ﴾ والإبعاد\n_________\n= والأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٥٦، بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٤٤، بنحوه.\n(١) من (ب).\n(٢) من (ج).\n(٣) في (ب): ثم جعلت في توابيت آخر.\n(٤) ساقط من (ب).\n(٥) ساقط من (ب)، والأثر أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٥، وإسناده ضعيف.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٥، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٥.\n(٧) انظر: \"المعجم الوسيط\" (ص ٤١٤) (سبق).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٦، \"لباب التأويل\" للخازن ٣/ ٣٢٤.","vol":"18","page":265},{"text":"تطويل المسافة (١).\nواختلفوا في هؤلاء من هم، فقال أكثر المفسرين: عنى بذلك كل من عبد (٢) من دون الله (وهو لله طائع) (٣) ولعبادة من يعبده كاره (٤).\nوذلك أن رسول الله - ﷺ - دخل المسجد الحرام (٥) وصناديد قريش في الحطيم (٦)، وحول الكعبة ثلاثمائة وستون صنمًا، فجلس إليهم فعرض له النضر بن الحارث فكلمه رسول الله - ﷺ - حتى أفحمه، ثم تلا عليه وعليهم ﴿إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ﴾ الآيات الثلاث ثم قام فأقبل عبد الله بن الزبعري (٧) بن قيس بن عدي (٨) السهمي فرآهم يتهامسون (٩) فقال: ففيم تخوضون (١٠) فأخبره (١١)\n_________\n(١) \"مفردات ألفاظ القرآن \"للراغب الأصبهاني (ص ١٣٣) بنحوه.\n(٢) في (ب): عبد الله.\n(٣) ساقط من (ج).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٦ عن مجاهد بمعناه، وإسناده حسن، وعن عكرمة والحسن البصري بمعناه، وإسناده ضعيف.\n(٥) من (ب).\n(٦) الحطيم: هو حِجْر مكة مما يلي الميزاب، وإنما سمي حطيمًا؛ لأن البيت رفع وترك ذلك محطومًا.\nانظر: \"لسان العرب\" لابن منظور (حطم).\n(٧) في (ب): الزبير.\n(٨) من (ب)، (ج).\n(٩) في (ج): يتهاشون.\n(١٠) في (ب)، (ج): خوضكم.\n(١١) في الأصل: فأخبركم.","vol":"18","page":266},{"text":"الوليد بن المغيرة بما قال لهم (١) رسول الله - ﷺ - (فقال عبد الله: أما والله لو وجدته لخصمته فدعوا رسول الله - ﷺ -) (٢) فقال له ابن الزبعري: أنت قلت ﴿إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ﴾ قال: \"نعم\" قال: قد خصمتك ورب الكعبة، أليست اليهود تعبد عزيرًا والنصارى تعبد (٣) المسيح (بن مريم) (٤) وبنو مليح (٥) يعبدون الملائكة؟ فقال رسول الله - ﷺ -: \"نعم (٦) بل هم يعبدون الشياطين التي أمرتهم بذلك\" فأنزل الله ﷿ قوله: ﴿إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى﴾ الآية. يعني: عزيرًا والمسيح (٧) عيسى والملائكة ﵈ (٨).\nقال الحسين بن الفضل: إنما أراد بقوله: ﴿إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ﴾ الأوثان دون (٩) غيرها (١٠)، لأنه لو أراد الملائكة\n_________\n(١) ساقط من (ب).\n(٢) ساقط من (ج) والأصل.\n(٣) في (ب): يعبدون.\n(٤) من (ب).\n(٥) بنو مليح بن عمرو، بطن من خزاعة من قحطان.\nانظر: \"معجم قبائل العرب\" لعمر كحالة ٣/ ١١٣٨.\n(٦) ساقط من (ب).\n(٧) من (ب)، (ج).\n(٨) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٦ عن ابن إسحاق بنحوه، وإسناده ضعيف.\nوالأثر ذكره ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٤٥٠ - ٤٥١.\n(٩) ساقط من (ب).\n(١٠) في (ب): غيرهم.","vol":"18","page":267},{"text":"والناس (١) لقال: ومن تعبدون (٢).\nقلت: ولأن المخاطبين بهذِه الآية مشركو مكة وهم كانوا يعبدون الأصنام.\nوقال بعضهم: هذِه الآية عامة في كل من سبقت له من الله السعادة (٣).\nقال محمد بن حاطب: سمعت عليًّا - ﵁ - (يقول وهو) (٤) (٥) يخطب فقرأ هذِه الآية ﴿إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا﴾ فقال: عثمان منهم (٦).\nوقال الجنيد في هذِه الآية: سبقت لهم من الله العناية في البداية (٧) فظهرت الولاية في النهاية (٨).\n[١٨٧٤] أخبرني أبو عبد الله محمد بن عبد الله (٩)، قال: نا أبو الحسين محمد بن عثمان النصيبي (١٠)، قال: نا أبو بكر محمد بن\n_________\n(١) من (ب)، (ج).\n(٢) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٥).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٦.\n(٤) من (ب).\n(٥) في (ب): كرم الله وجهه.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٥.\n(٧) في (ب): الهداية.\n(٨) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٥)، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٤٤٩، بنحوه.\n(٩) الحاكم، الإمام، الحافظ، الثقة.\n(١٠) أبو الحسين القاضي: كذاب، روى للشيعة مناكير، ووضع لهم.","vol":"18","page":268},{"text":"الحسين (١) السبيعي (٢) بحلب (٣)، قال: نا أحمد بن الحسن (٤) بن عبد الجبار الصوفي (٥)، قال: نا عبيد الله القواريري (٦)، قال: نا محمد بن الحسن بن أبي يزيد الهمداني (٧)، قال: نا ليث (٨)، عن ابن عم للنعمان بن بشير (٩)، وكان من سمار على، قال: تلا على ليلة هذِه الآية: ﴿إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ (١٠١)﴾ قال: أنا منهم وأبو بكر وعمر وعثمان وطلحة والزبير وسعد وعبد الرحمن بن عوف - ﵃ - منهم، ثم أقيمت الصلاة فقام على يجر رداءه وهو (١٠) يقول:\n_________\n(١) في الأصل: الحسن.\n(٢) لم أجد له ترجمة.\n(٣) حلب: بالتحريك، مدينة عظيمة واسعة كثيرة الخيرات، طيبة الهواء، بينها وبين دمشق مسيرة تسعة أيام. انظر: \"معجم البلدان\" لياقوت ٢/ ٢٨٢.\n(٤) في (ج): الحسين.\n(٥) أبو عبد الله البغدادي الصوفي الكبير، ثقة.\n(٦) أبو سعيد البصري، ثقة، ثبت.\n(٧) محمد بن الحسن بن أبي يزيد الهمداني، بالسكون، أبو الحسن الكوفي، نزيل واسط، روى عن سفيان الثوري وسليمان الأعمش، وعنه أحمد بن شيخ البغوي، والقواريري قال ابن حجر: ضعيف. \"التقريب\" لابن حجر (٥٨٢٠) \"التهذيب\" للمزني ٢٥/ ٧٦.\n(٨) في نسخة (ب): الليث، وهو ليث بن أبي سليم، صدوق اختلط جدًّا، ولم يتميز حديثه فترك.\n(٩) في نسخة (ب)، (ج): النعمان، ابن عم النعمان بن بشير، لم أجد له ترجمة.\n(١٠) ساقط من (ب).","vol":"18","page":269},{"text":"<span data-type=\"title\" id=toc-2968>١٠٢ </span>- ﴿لَا يَسْمَعُونَ حَسِيسَهَا﴾ (١)\nيعني: صوتها إذا نزلوا منازلهم من الجنة (٢).\n﴿وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ﴾ والشهوة طلب النفس للذة (٣) نظيره قوله تعالى: ﴿وَفِيهَا مَا تَشْتَهِيهِ الْأَنْفُسُ وَتَلَذُّ الْأَعْيُنُ﴾ (٤) (٥).\n\n<span data-type=\"title\" id=toc-2969>١٠٣ </span>- ﴿لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ﴾\n(وقرأ أبو جعفر: ﴿يَحْزُنُهُمُ﴾ بضم الياء وكسر الزاي، والباقون\n_________\n(١) [١٨٧٤] الحكم على الإسناد:\nآفته محمد بن عثمان النصيبي وليث، وكذلك محمد بن الحسين ابن أبي يزيد ابن عم النعمان لم أجده.\nالتخريج:\nرواه ابن عدي في \"الكامل\" ٣/ ١٢٢، بنحوه.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٦٩ (١٣٧٤٨) بنحوه.\nوذكره أحمد بن عبد الله الطبري في \"الرياض النضرة في مناقب العشرة\" ١/ ٢٢٠، مختصرًا.\nوالأسانيد ضعيفة؛ لأن مدارها على ليث بن أبي سليم وهو متروك الحديث.\n(٢) في (ج) تقديم قوله: يعني صوتها، قبل إيراد الأثر، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٥٧ بنحوه ٣/ ٢٧٠، \"لباب التأويل\" للخازن ٣/ ٣٢٤.\n(٣) في الأصل (ج): اللذة.\nانظر: \"المعجم الوسيط\" (ص ٤٩٨) (شها).\n(٤) الزخرف: ٧١.\n(٥) في (ج) تقديم قوله: والشهوة ... ﴿وَتَلَذُّ الْأَعْيُنُ﴾ قبل إيراد أثر ابن عم النعمان ابن بشير، وهو في \"تفسير أبي القاسم الحبيبي\" (ص ١٩٥)، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٦.","vol":"18","page":270},{"text":"بفتح الياء وضم الزاي (١).\nواختلفوا في الفزع الأكبر) (٢) قال ابن عباس: النفخة الآخرة (٣) دليله قوله تعالى: ﴿وَيَوْمَ يُنْفَخُ فِي الصُّورِ فَفَزِعَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ وَكُلٌّ أَتَوْهُ دَاخِرِينَ (٨٧)﴾ (٤).\nوقال الحسن: حين يؤمر بالعبد إلى النار (٥).\nوقال سعيد بن جبير والضحاك: إذا أطبقت على (٦) أهل النار (٧).\nوقال ابن جريج: يذبح الموت على صورة كبش أملح على الأعراف، والفريقان ينظران (٨) فينادى: يا أهل الجنة خلود فلا\n_________\n(١) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٤.\n(٢) من (ب)، (ج).\n(٣) في (ج): الأخيرة.\nوالأثر أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٩، وإسناده مسلسل بالضعفاء.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٦٩ (١٣٧٤٩)، \"معالم التنزيل\" للبغوي ٥/ ٣٥٧.\n(٤) النمل: ٨٧.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٩، وإسناده ضعيف.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٦٩ (١٣٧٥٠)، والبغوي في \"معالم التنزيل\" ٥/ ٣٥٧، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٤٦.\n(٦) في الأصل: في.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٧، وإسناده ضعيف.\nوالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٥٧.\n(٨) في (ب): ينظرونه.","vol":"18","page":271},{"text":"موت، ويا أهل النار خلود فلا موت (١).\nوقال ذو النون المصري: هو القطيعة والفراق (٢).\n﴿وَتَتَلَقَّاهُمُ﴾ تستقبلهم (٣) ﴿الْمَلَائِكَةُ﴾ على أبواب الجنة يهنئونهم ويقولون لهم (٤).\n﴿هَذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ﴾.\n\n<span data-type=\"title\" id=toc-2970>١٠٤ </span>- ﴿يَوْمَ نَطْوِي السَّمَاءَ﴾\nقرأ أبو جعفر: (تُطوَى السماء) بالتاء وضمها وفتح الواو، السماء رفع على المجهول (٥).\nوقرأ الباقون بالنون. ﴿السَّمَاءَ﴾ نصب (٦).\n_________\n(١) انظر \"الوسيط\" للواحدي ٣/ ٢٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٦.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٦.\nقلت: والراجح أن الفزع الأكبر أنه أهوال يوم القيامة حتى يدخل أهل الجنة الجنة، وأهل النار النار؛ لأنه هو الذي يحتاج فيه المؤمنون إلى الأمن والثبات، أما عند النفخ في الصور فالناس كلهم يقومون لله رب العالمين خائفين وجلين.\n(٣) ساقط من (ب).\nوهو في \"جامع البيان\" للطبري ١٧/ ٩٩، \"معالم التنزيل\" للبغوي ٥/ ٣٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٦.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٦.\n(٥) في الأصل: (بضم التاء والهمزة على المجهول). والمقصود: ما لم يسم فاعله، وهو في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٤.\n(٦) انظر المرجعين السابقين.","vol":"18","page":272},{"text":"﴿كَطَيِّ السِّجِلِّ لِلْكُتُبِ﴾ قرأ أهل الكوفة: ﴿لِلْكُتُبِ﴾ (بضم الكاف) (١) على الجمع، وغيرهم (للكتاب) على. الواحد (٢).\nواختلفوا في السجل. فقال ابن عمر والسدي (٣): السجل ملك يكتب أعمال العباد فإذا صعد بالاستغفار قال الله سبحانه: اكتبها نورًا (٤).\nوقال ابن عباس ومجاهد: هو الصحيفة (٥).\nواللام في قوله: ﴿لِلْكُتُبِ﴾ بمعنى (على) تأويلها كطي الصحيفة على مكتوبها (٦).\nوروى أبو الجوزاء وعكرمة عن ابن عباس: أن السجل اسم كاتب\n_________\n(١) من (ج).\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٤)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٤.\n(٣) ساقط من (ج).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ٩٩، وإسناده ضعيف، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٧٠ (١٣٧٥٧) وإسناده ضعيف.\nوأخرجه الطبري في \"جامع البيان\" ١٧/ ١٠٠، بنحوه مختصرًا وإسناده ضعيف.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٠٠، عن ابن عباس بإسناد ضعيف. وعن مجاهد بإسناد حسن.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٧٠ (١٣٧٥٤) عن ابن عباس، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٤٧، والأثر حسن.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ١٠٠، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٧، بنحوه.","vol":"18","page":273},{"text":"لرسول الله - ﷺ - (١).\nوهذا قول غير قوي؛ لأن كتاب رسول الله - ﷺ - كانوا معروفين، وقد ذكرتهم في كتاب الربيع (٢).\nوالسجل اسم مشتق من المساجلة (٣) وهي المكاتبة، وأصلها من السجل وهو الدلو يقال: ساجلت الرجل إذا نزعت دلوا ونزع دلوا، ثم استعيرت فسميت اسم (٤) المكاتبة والمراجعة مساجلة (٥).\n_________\n(١) الأثر رواه النسائي في \"السنن الكبرى\" ٦/ ٤٠٨ (١١٣٣٥) وإسناده ضعيف.\nورواه أبو داود في الخراج والإمارة والفيء، باب في اتخاذ الكاتب (٢٩٣٥).\nوالحديث أخرجه الطبراني في \"المعجم الكبير\" ١٢/ ١٧٠، وابن عدي في \"الكامل\" ٧/ ٣٠٥، والبيهقي في \"السنن الكبرى\" ١٠/ ١٢٦، ثلاثتهم من طريق يحيى بن عمرو بن مالك النكري، عن أبيه به، وهذا الإسناد ضعيف لضعف يحيى بن عمرو فقد قال عنه الذهبي: ضعيف، وقال ابن حجر: ضعيف ويقال: إن حماد بن زيد كذبه.\nانظر: \"الكاشف\" للذهبي ٢/ ٣٧٢ (٦٢٢٠)، \"تقريب التهذيب\" لابن ججر (٧٦١٤).\nوأخرجه الخطيب في \"تاريخ بغداد\" ٨/ ١٧٥ من حديث حمدان بن سعيد عن عبد الله بن نمير، عن عبيد الله بن عمر، عن نافع، عن ابن عمر.\nوحمدان بن سعيد قال عنه الذهبي: أتى بخبر كذب عن عبيد الله، عن نافع، عن ابن عمر. وذكر الحديث.\nانظر: \"ميزان الاعتدال\" ١/ ٦٠٢ (٢٢٨٦).\n(٢) في (ب): الرابع، وهو ربيع المذكرين، أحد مؤلفات المصنف، وقد تقدم ذكره.\n(٣) في (ب): السجالة.\n(٤) من (ج).\n(٥) انظر: \"لسان العرب\" لابن منظور (سجل).","vol":"18","page":274},{"text":"قال الشاعر (١):\nمن يساجلني يساجل ماجدًا ... يملأ الدلو إلى عقد الكرب (٢)\nثم بنى هذا الاسم على فعل طمر وفلز (٣) والطي في هذِه الآية يحتمل معنيين:\nأحدهما: الدرج الذي (٤) هو ضد النشر (٥) قال الله ﷾: ﴿وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ (٦) (٧).\nوالثاني: الإخفاء والتعمية والمحو والطمس، لأن الله تعالى يمحو رسومها ويكدر نجومها (٨) قال الله ﷾: ﴿إِذَا الشَّمْسُ كُوِّرَتْ (١) وَإِذَا النُّجُومُ انْكَدَرَتْ (٢)﴾ (٩).\n_________\n(١) هو الفضل بن العباس بن عتبة بن أبي لهب، توفي في خلافة الوليد بن عبد الملك سنة (١٩٥ هـ).\nانظر: \"الأعلام\" للزركلي ٥/ ١٥٠.\n(٢) في نسخة (ج): العرب، وهو في \"لسان العرب\" لابن منظور (سجل).\n(٣) في (ب): مثل لحم ونكن، وفي (ج): طمس، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٧ بنحوه.\n(٤) ساقط من (ب).\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٤٧ عن النحاس.\n(٦) الزمر: ٦٧.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٣/ ٢٧١، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٧.\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١١/ ٣٤٧، عن النحاس.\n(٩) التكوير: ١، ٢.","vol":"18","page":275},{"text":"تقول العرب: اطوِ عن فلان هذا الحديث أي: استره وأخفه (١). ثم ابتدأ واستأنف الكلام فقال عز من قائل: ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ﴾.\nقال أكثر العلماء: كما بدأناهم في بطون أمهاتهم حفاة عراة غرلًا كذلك نعيدهم يوم القيامة (٢) نظيره قوله تعالى: ﴿وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ﴾ (٣) وقوله: ﴿وَعُرِضُوا عَلَى رَبِّكَ صَفًّا لَقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ﴾ (٤).\nودليل هذا التأويل ما روى ليث (٥) عن مجاهد (٦)، عن عائشة (٧) - ﵄ - قالت: دخل عليّ (٨) رسول الله - ﷺ - وعندي عجوز من بني عامر، فقال: \"من هذِه العجوز يا عائشة؟ \"، فقلت: إحدى خالاتي، فقالت: ادع الله أن يدخلني الجنة، فقال: \"إن الجنة لا\n_________\n(١) انظر: \"لسان العرب\" لابن منظور (طوي).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٩، عن مجاهد بنحوه، وإسناده حسن.\nوفي ١٧/ ١٠١ عن ابن عباس بنحوه، وإسناده صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٧٠ (١٣٧٥٥) عن مجاهد بنحوه. والأثر صحيح.\n(٣) الأنعام: ٩٤.\n(٤) الكهف: ٤٨.\n(٥) ابن أبي سليم، صدوق اختلط جدًّا، ولم يتميز حديثه فترك.\n(٦) ابن جبر، ثقة إمام في التفسير والعلم.\n(٧) أم المؤمنين، وبنت الصديق ﵂.\n(٨) ساقط من (ب).","vol":"18","page":276},{"text":"تدخلها العجز\"، فأخذ العجوز ما أخذها، فقال ﵇: \"إن الله تعالى ينشئهن خلقًا بعد خلق (١) غير خلقهن\"، قال الله تعالى: ﴿إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً (٣٥)﴾ (٢)، ثم قال \"إنكم (٣) تحشرون يوم القيامة عراة حفاة غلفا، فأول من يكسى إبراهيم خليل الله صلوات الله عليه\"، فقالت عائشة - ﵂ -: واسوأتاه فلا يحتشم الناس بعضهم بعضا (٤) قال: ﴿لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (٣٧)﴾ (٥) ثم قرأ رسول الله - ﷺ -: ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ﴾ كيوم ولدته أمه (٦).\nوقال ابن عباس: يقول يهلك كل شيء كما كان أول مرة (٧).\nوقيل: كما بدأناه من الماء نعيده من التراب (٨) ﴿وَعْدًا عَلَيْنَا﴾ نصب على المصدر (٩) يعني (١٠) وعدناه ﴿وَعْدًا عَلَيْنَا إِنَّا كُنَّا\n_________\n(١) من (ج).\n(٢) الواقعة: ٣٥.\n(٣) من (ب).\n(٤) في (ب): بعضهم من بعض.\n(٥) عبس: ٣٧.\n(٦) أخرجه الطبري في \"جامع البيان\" بنحوه ١٧/ ١٠٢، وإسناده ضعيف.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٠٢، وإسناده مسلسل بالضعفاء.\n(٨) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٥).\n(٩) المصدر: هو الاسم الموضوع بأصالة الدال على المعنى الصادر من المحدث به عنه أو القائم به أو الواقع عليه.\nانظرا: \"معجم المصطلحات النحوية والصرفية\" لمحمد سمير نجيب اللبدي (١٢٢).\n(١٠) في (ج): أي، وهو في \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٨.","vol":"18","page":277},{"text":"فَاعِلِينَ﴾ يعني: الإعادة والبعث (١).\n\n<span data-type=\"title\" id=toc-2971>١٠٥ </span>- ﴿وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ﴾\nقرأ الأعمش وحمزة: (الزبور) بضم الزاي، غيرهما بالنصب (٢) وهي بمعنى المزبور كالحلوب والركوب، يقال: زبرت الكتاب وزَبرتُه (٣) إذا كتبته (٤).\nواختلفوا في معنى الزبور والذكر في هذِه الآية، فقال سعيد بن جبير ومجاهد وابن زيد: عنى بالزبور (الكتب المنزلة، وبالذكر أم الكتاب الذي عنده (٥).\nوقال ابن عباس والضحاك: الذكر التوراة) (٦)، والزبور الكتب المنزلة من (٧) بعد التوراة (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٨.\n(٢) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٥.\n(٣) في (ج): وسطرته.\n(٤) انظر: \"لسان العرب\" لابن منظور (زبر).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٠٣، عن سعيد بن جبير بنحوه، وإسناده صحيح. وعن مجاهد بإسناد حسن. وعن ابن زيد بنحوه بإسناد صحيح.\n(٦) ساقط من (ج).\n(٧) ساقط من (ج).\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ١٠٣، عن ابن عباس بإسناد ضعيف. وعن الضحاك بنحوه بإسناد ضعيف.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٩ عن ابن عباس.","vol":"18","page":278},{"text":"وقال الشعبي: الزبور كتاب داود ﵇، والذكر التوراة (١).\nوقال بعضهم: الزبور زبور داود ﵇، والذكر القرآن (٢).\nو﴿بَعْدِ﴾ بمعنى قبل (٣) كقوله: ﴿وَكَانَ وَرَاءَهُمْ مَلِكٌ﴾ (٤) أي: أمامهم (٥)، وقوله: ﴿وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا (٣٠)﴾ (٦) أي: قبل ذلك (٧) ﴿أَنَّ الْأَرْضَ﴾ يعني: أرض الجنة (٨).\n﴿يَرِثُهَا عِبَادِيَ الصَّالِحُونَ﴾ يعني: أمة محمد - ﷺ - قاله مجاهد وأبو\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٠٣، بنحوه، وإسناده صحيح.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٩.\n(٢) في (ب): والذكر الفرقان.\nوهو في \"معالم التنزيل\" ٥/ ٣٥٨، \"لباب التأويل\" للخازن ٣/ ٣٢٥.\nوهذا قول ضعيف؛ لأن القرآن ذكر بعد ذلك في السياق في قوله تعالى: ﴿إِنَّ فِي هَذَا لَبَلَاغًا لِقَوْمٍ عَابِدِينَ (١٠٦)﴾ [الأنبياء: ١٠٦].\nوالراجح أن الزبور هو الكتب المنزلة، والذكر هو أم الكتاب، لصحة الدليل ولكثرة القائلين به، ولموافقة اللغة لذلك، فيقال: زبرت الكتاب إذا كتبته.\n(٣) انظر: \"الأضداد\" لأبي حاتم السجستاني (١٤٦)، \"معالم التنزيل\" للبغوي ٥/ ٣٥٨، \"لباب التأويل\" للخازن ٣/ ٣٢٥، وهذا المعنى لا يصح على القول الراجح؛ لأن أم الكتاب أسبق من الكتب المنزلة.\n(٤) الكهف: ٧٩.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٨.\n(٦) النازعات: ٣٠.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٨، بنحوه.\n(٨) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٧٠ (١٣٧٥٩) عن ابن عباس، \"معالم التنزيل\" للبغوي ٥/ ٣٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٩.","vol":"18","page":279},{"text":"العالية (١)، ودليل هذا التأويل قوله: ﴿وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ﴾ (٢).\nوقال ابن عباس: أراد أن الأرض في الدنيا تصير للمؤمنين، وهذا حكم من الله ﷾ بإظهار الدين وإعزاز المسلمين وقهر الكافرين (٣).\nوقال وهب: قرأت في عدة من كتب الله تعالى أن الله ﷿ قال (٤): إني لأورث الأرض عبادي الصالحين من أمة محمد ﵇ (٥).\n\n<span data-type=\"title\" id=toc-2972>١٠٦ </span>- ﴿إِنَّ فِي هَذَا لَبَلَاغًا﴾\nوصولًا (٦) إلى البغية من اتبع القرآن وعمل به (٧) وصل إلى ما يرجو من الثواب، فالقرآن زاد الجنة كبلاغ المسافر (٨).\n﴿لِقَوْمٍ عَابِدِينَ﴾ أي: مؤمنين يعبدون الله ﷾ (٩).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٨ - ٣٥٩، عن مجاهد، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٤٩.\n(٢) الزمر: ٧٤.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١٠٥، من رواية علي بن أبي طلحة عن ابن عباس، بمعناه، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٧١ (١٣٧٦٠)، عن ابن عباس بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٥٩، بنحوه.\n(٤) في (ب): في عدة كتب من الله تعالى إن الله تعالى يقول.\n(٥) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٥).\n(٦) في الأصل: قبولًا.\n(٧) ساقط من (ب).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٩، \"لباب التأويل\" للخازن ٣/ ٣٢٥، بنحوه.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٩.","vol":"18","page":280},{"text":"قال ابن عباس: عاملين (١).\nوقال كعب الأحبار: هم (٢) أمة محمد ﵇ أهل الصلوات الخمس وشهر رمضان سماهم الله عابدين (٣).\n\n<span data-type=\"title\" id=toc-2973>١٠٧ </span>- ﴿وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ (١٠٧)﴾\nقال ابن زيد: يعني المؤمنين خاصة (٤).\nوقال ابن عباس: هو عام (٥) فمن آمن بالله واليوم الآخر كتب الله (٦) له من (٧) الرحمة في الدنيا والآخرة ومن لم يؤمن عوفي مما أصاب الأمم الخالية (٨) من المسخ والخسف والقذف (٩).\n_________\n(١) في الأصل و(ج): عالمين، وأخرجه الطبري في \"جامع البيان\" ١٧/ ١٠٦، وإسناده ضعيف.\nوالأثر في \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٧١ (١٣٧٦٠)، \"معالم التنزيل\" للبغوي ٥/ ٣٥٩.\n(٢) ساقط من (ب).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٠٥، بنحوه، وإسناده ضعيف.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٥٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٠٦، بنحوه، وإسناده صحيح.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٣٥٠.\n(٥) في الأصل: عامة، وفي (ج): هم.\n(٦) من (ب).\n(٧) من (ب).\n(٨) من (ب).\n(٩) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٠٦، وإسناده ضعيف. =","vol":"18","page":281},{"text":"<span data-type=\"title\" id=toc-2974>١٠٨ </span>- ﴿قُلْ إِنَّمَا يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَهَلْ أَنْتُمْ مُسْلِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-2975>١٠٩ </span>- ﴿فَإِنْ تَوَلَّوْا فَقُلْ آذَنْتُكُمْ عَلَى سَوَاءٍ﴾\nأي: أعلمتكم على بيان أنا وإياكم (١) حرب لا صلح بيننا وإني مخالف لدينكم (٢).\nوقيل: معناه: على سواء من الإنذار (٣) لم أظهر بعضكم على شيء كتمته عن غيره (٤).\nوقيل: لتستووا في الإيمان به (٥) وهذا من فصيحات القرآن.\n﴿وَإِنْ أَدْرِي﴾ وما أعلم (٦) ﴿أَقَرِيبٌ أَمْ بَعِيدٌ مَا تُوعَدُونَ﴾ يعني: القيامة (٧) نسخها قوله: ﴿وَاقْتَرَبَ الْوَعْدُ الْحَقُّ﴾ (٨).\n_________\n= والأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٥٠.\n(١) في (ب): على.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ١٠٧، \"معالم التنزيل\" للبغوي ٥/ ٣٥٩، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٥٠، بنحوه.\n(٣) في الأصل: الإيذان.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٥٠، بنحوه، \"لباب التأويل\" للخازن ٣/ ٣٢٦، بنحوه.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٩، \"لباب التأويل\" للخازن ٣/ ٣٢٦.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٩، \"لباب التأويل\" للخازن ٣/ ٣٢٦.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٥٠، \"لباب التأويل\" للخازن ٣/ ٣٢٦.\n(٨) ليس هذا بنسخ والله أعلم، إنما قوله تعالى: ﴿وَاقْتَرَبَ الْوَعْدُ الْحَقُّ﴾ هو من =","vol":"18","page":282},{"text":"<span data-type=\"title\" id=toc-2976>١١٠ </span>- ﴿إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ (١١٠)﴾\n\n<span data-type=\"title\" id=toc-2977>١١١ </span>- ﴿وَإِنْ أَدْرِي لَعَلَّهُ﴾\nأي: لعل تأخير العذاب عنكم كناية (١) عن غير مذكور (٢).\n﴿فِتْنَةٌ﴾ اختبار (٣) ﴿لَكُمْ﴾ ليرى كيف صنيعكم وهو أعلم (٤).\n﴿وَمَتَاعٌ إِلَى حِينٍ﴾ إلى أجل يقضي الله فيه ما شاء (٥).\n[١٨٧٥] أخبرنا أبو بكر الجوزقي (٦)، قال: نا أبو العباس الدغولي (٧)، قال: نا أبو بكر بن أبي (٨) خيثمة (٩)، قال: نا محمد بن\n_________\n= التهديد بقرب وقوع الساعة بعد بيان علاماتها من خروج يأجوج ومأجوج، والتهديد فيه لجميع الكفار، وأما قوله تعالى: ﴿وَإِنْ أَدْرِي أَقَرِيبٌ أَمْ بَعِيدٌ مَا تُوعَدُونَ﴾ هو إخبار من الرسول - ﷺ - لكفار مكة أن أمر الساعة عند الله وأن الرسول - ﷺ - لا يدري متى قيامها، والله أعلم.\n(١) الكناية: مصطلح كوفي يطلق على الضمير.\nانظر: \"معجم المصطلحات النحوية والصرفية\" لمحمد سمير نجيب اللبدي (١٣٤).\n(٢) انظر: \"النكت والعيون\" للماوردي ٣/ ٤٧٧.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٠.\n(٤) انظر: السابق، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٣٥٠ - ٣٥١.\n(٥) في الأصل: يعلم.\nوهو في \"معالم التنزيل\" للبغوي ٥/ ٣٦٠.\n(٦) محمد بن عبد الله الشيباني الخراساني، ثقة.\n(٧) محمد بن عبد الرحمن السرخسي، الإمام، الحافظ.\n(٨) سقط من (ب).\n(٩) أحمد بن زهير بن حرب، الحافظ الكبير، كان صدوقًا.","vol":"18","page":283},{"text":"أبي غالب (١)، قال: نا هشيم (٢)، قال: نا مجالد (٣)، قال: حدثني (٤) الشعبي (٥) قال: لما سلَّم الحسن بن علي ﵉ لمعاوية (٦) الأمر قال له معاوية: قم فاخطب (٧) واعتذر إلى الناس، فقام الحسن فخطب فحمد الله وأثنى عليه ثم (٨)، قال: إن أكيس الكيس (٩) التقى، وإن أحمق الحمق الفجور، وإن هذا الأمر الذي اختلفت فيه أنا ومعاوية (إما حق) (١٠) امرئ كان أحق به وإما حق كان لي (١١) فتركته التماس الصلاح لهذِه الأمة، ثم قال (بعد ذلك) (١٢): ﴿وَإِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُمْ وَمَتَاعٌ إِلَى حِينٍ﴾ (ثم سكت) (١٣) (١٤).\n_________\n(١) البغدادي، صدوق.\n(٢) هشيم بن بشير، ثقة، ثبت، كثير التدليس، والإرسال الخفي.\n(٣) ابن سعيد بن عمير الهمداني، الكوفي، ليس بالقوي وقد تغير في آخر عمره.\n(٤) في الأصل: حد، وفي (ب): عن.\n(٥) عامر بن شراحيل، ثقة، مشهور، فقيه، فاضل.\n(٦) في (ب): إلى معاودة.\n(٧) ساقط من (ب).\n(٨) من (ب)، (ج).\n(٩) الكَيس: بفتح الكاف وهو العقل.\nانظر: \"لسان العرب\" لابن منظور (كيس).\n(١٠) ساقط من (ب).\n(١١) في (ج): لي كان.\n(١٢) من (ب).\n(١٣) من (ب).\n(١٤) [١٨٧٥] الحكم على الإسناد:\nالأثر ضعيف؛ فيه مجالد بن سعيد وهو ضعيف. =","vol":"18","page":284},{"text":"<span data-type=\"title\" id=toc-2978>١١٢ </span>- ﴿قَالَ رَبِّ احْكُمْ بِالْحَقِّ﴾\nأفصل (١) بيني وبين من كذبني (٢) ﴿بِالْحَقِّ﴾ والله لا يحكم إلا بالحق (٣).\nففيه وجهان من التأويل، قال أهل التفسير: الحق هاهنا بمعنى العذاب كأنه (٤) استعجل العذاب لقومه (٥) فعذبوا يوم بدر (٦) دليله ونظيره (٧) قوله تعالى: ﴿وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ﴾ (٨).\nوقال قتادة: كان النبي - ﷺ - إذا شهد قتالًا قال: \"رب (٩) احكم بالحق\" (١٠).\n_________\n= التخريج:\nأخرجه الحاكم في \"المستدرك\" ٣/ ١٩٢، والبيهقي في \"السنن الكبرى\" ٨/ ١٧٣ (١٦٤٨٩) بنحوه.\n(١) من (ب)، (ج).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٠.\n(٣) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٥).\n(٤) ساقط من (ب).\n(٥) في (ب): بقوله.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ١٠٨، \"معالم التنزيل\" للبغوي ٥/ ٣٦٠.\n(٧) زيادة من (ب)، (ج).\n(٨) الأعراف: ٨٩.\n(٩) ساقطة من (ب).\n(١٠) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠، وأخرجه الطبري في \"جامع البيان\" ١٧/ ١٠٨. والإسناد صحيح. والأثر صحيح عن قتادة.","vol":"18","page":285},{"text":"وقال أهل المعاني (١) معناه: رب احكم بحكمك الحق، فحذف الحكم وأقيم الحق مقامه (٢).\nواختلف القراء في هذِه الآية (٣) فقرأ حفص: ﴿قَالَ رَبِّ﴾ بالألف على الخبر والباقون (قل) على الأمر، وقرأ أبو جعفر: (رب أَحْكَمُ) برفع الباء على النداء المفرد (٤).\nوقرأ الضحاك ويعقوب: ﴿رَبِّ احْكُمْ﴾ بإثبات الياء على وجه الخبر بأن الله سبحانه أحكم بالحق من كل حاكم (٥).\nوهذِه قراءة (٦) غير مرضية لمخالفة المصحف والقراء، وقرأ الباقون: ﴿رَبِّ احْكُمْ﴾ على الدعاء (٧)، ﴿وَرَبُّنَا الرَّحْمَنُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾.\n_________\n(١) في (ب): المعارف.\n(٢) انظر: \"إيجاز البيان عن معاني القرآن\" للنيسابوري ٢/ ٤٦، \"الجامع لأحكام القرآن\" للقرطبي ٥/ ٣٦٠.\n(٣) من (ب)، (ج).\n(٤) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٥)، \"التيسير\" للداني (ص ١٢٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٥.\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٥٥) عن يعقوب، \"المحتسب\" لابن جني ٢/ ٧١ عن الضحاك.\n(٦) ساقط من (ب).\n(٧) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٥.","vol":"18","page":286},{"text":"<span data-type=\"title\" id=toc-2979>٢٢ - سُورَة الحج</span>","vol":"18","page":287},{"text":"سورة الحج\nمكية غير ست آيات نزلن بالمدينة (١). . وهي قوله ﷾: ﴿هَذَانِ خَصْمَانِ﴾ إلى قوله: ﴿وَهُدُوا إِلَى صِرَاطِ الْحَمِيدِ﴾ (٢). وهي (٣) خمسة آلاف (ومائة وخمسة) (٤) وسبعون حرفًا (٥) وألف ومائتان وإحدى وتسعون كلمة (٦) وثمان وسبعون آية (٧).\n[١٨٦٧] أخبرنا (٨) الأستاذ الإمام أبو إسحاق الثعلبي ﵀ قراءة عليه، قال: نا أبو الحسين علي بن محمد بن الحسين الجرجاني (٩) غير مرة، قال: نا أبو بكر أحمد بن إبراهيم الإسماعيلي (١٠)، وأبو الشيخ عبد الله بن محمد الأصبهاني (١١)\n_________\n(١) في (ب): في المدينة.\n(٢) ذكره السيوطي في \"الإتقان\" ١/ ٦٧ - ٦٨، عن مجاهد.\n(٣) في (ب): وحروفها.\n(٤) من (ج)، وفي (ب): وخمسة.\n(٥) انظر: \"البيان في عد آي القرآن\" للداني (١٨٩).\n(٦) في الأصل: وسبعون، وهو في المصدر السابق (١٨٩).\n(٧) في نسخة (ج): تقديم وتأخير فبدأت بقوله: وهو ثمان وسبعون آية. . .، وفي نسخة (ب): وتسعون، وهو في المصدر السابق (١٨٩).\n(٨) القائل هو، أبو الحسن الواحدي.\n(٩) أبو الحسن الخبازي الجرجاني، إمام، ثقة.\n(١٠) أبو بكر الإسماعيلي الشافعي، الإمام، الحافظ، الحجة.\n(١١) في (ب): الأصفهاني، وهو، أبو محمد، الإمام، الحافظ، الصادق.","vol":"18","page":289},{"text":"قالا: ثا أبو إسحاق إبراهيم بن شريك <span data-type=\"title\" id=toc-2980>(١)</span>، قال: نا أحمد بن يونس اليربوعي (٢)، قال: نا سلام بن سليم المدائني (٣)، قال: نا هارون بن كثير (٤)، عن زيد بن أسلم (٥)، عن أبيه (٦)، عن أبي أمامة (٧)، عن أُبي بن كعب (٨) قال: قال رسول الله - ﷺ -: \"من قرأ سورة الحج أعطي من الأجر كحجة حجها وعمرة اعتمرها بعدد من حج واعتمر (فيما مضى) (٩) وفيما بقي\" (١٠).\n\nقوله جل ثناؤه وتقدست أسماؤه:\n١ - ﴿يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (١)﴾\nوالزلزلة والزلزال شدة الحركة على الحال الهائلة من قولهم زلت قدمه إذا زلت عن الجهة بسرعة ثم ضوعف (١١).\n_________\n(١) أبو إسحاق الأسدي الكوفي، الإمام المحدث، ثقة.\n(٢) أبو عبد الله التميمي اليربوعي الكوفي، ثقة، حافظ.\n(٣) أبو سليمان، متروك.\n(٤) مجهول.\n(٥) المدني، ثقة، عالم، وكان يرسل.\n(٦) أسلم العدوي، مولى عمر، ثقة.\n(٧) الصحابي الجليل.\n(٨) صحابي جليل.\n(٩) ساقط من (ج).\n(١٠) [١٨٧٦] الحكم على الإسناد:\nضعيف جدًّا فيه سلام المدائني متروك، وأما المتن فهو موضوع كما سبق تخريجه غير مرة.\n(١١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٣، بنحوه، \"لباب التأويل\" للخازن =","vol":"18","page":290},{"text":"<span data-type=\"title\" id=toc-2981>٢ </span>- ﴿يَوْمَ تَرَوْنَهَا﴾\nيعني: الساعة (١).\n﴿تَذْهَلُ﴾ أي: تشتغل عن ابن عباس (٢).\nوقال الضحاك: تسلو (٣).\nابن حيان: تنسى (٤).\nيقال: ذهلت عن كذا، أي: تركته واشتغلت بغيره أذهل ذهولًا، وأذهلني الشيء إذهالًا (٥). قال الشاعر:\nصحا قلبه (٦) يا عز أوكاد يذهل (٧)\n_________\n= ٣/ ٢/ ٢، بنحوه، \"لسان العرب\" لابن منظور (زلل).\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٣، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢/٢.\n(٢) الأثر ذكره البخاري في كتاب التفسير، في مقدمة تفسير سورة الحج قبل الحديث (٤٧٤١)، \"معالم التنزيل\" للبغوي ٥/ ٣٦٣، \"لباب التأويل\" للخازن ٣/ ٢/ ٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٤.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١١٣، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٤.\n(٤) \"جامع البيان\" للطبري ١٧/ ١١٣، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٦٣، \"لباب التأويل\" للخازن ٣/ ٢/ ٥، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٤.\n(٥) انظر: \"لسان العرب\" لابن منظور (ذهل).\n(٦) في الأصل: عزاد.\n(٧) عجز البيت هو:\nوأضحى يريد الصرم أو يتبدل\n\"ديوان كثير عزة\" ٢/ ٢٨. =","vol":"18","page":291},{"text":"﴿كُلُّ مُرْضِعَةٍ﴾ يعني: ذات ولد رضيع، والمرضع المرأة التي معها صبي ترضعه لغيرها هذا (١) قول أهل الكوفة (٢).\nوقال أهل البصرة: يقال: امرأة مرضع (٣) إذا أريد به الصفة مثل مَقرب (٤) ومُشدن (٥) وحامل وحائض، فإذا أرادوا الفعل أدخلوا الهاء، فقيل (٦): مرضعة للتي ترضع ولدها (٧).\n﴿وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا﴾ أي: تسقط ولدها من هول ذلك اليوم (٨).\n﴿وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى﴾ قال الحسن (٩) معناه: وترى\n_________\n= والمقصود من البيت: أي أن قلبه أفاق وترك الصبا والحب والعشق واشتغل بغيره أو أراد أن يتخذ له بدلًا منه، وأصبح يريد الهجران والقطيعة.\nانظر: \"لسان العرب\" (بدل)، (صحا)، (صرم).\n(١) ساقط من (ج).\n(٢) انظر: \"لسان العرب\" لابن منظور (رضع).\n(٣) في (ج): مرضعة.\n(٤) مقرب، بفتح الميم وسكون القاف وفتح الراء، السير بالليل، والمقرب، بضم الميم وسكون القاف وفتح الراء، من الخيل، التي تدنى وتقرب وتكرم.\nانظر: \"لسان العرب\" لابن منظور (قرب).\n(٥) مشدن: يقال ظبية مشدن، بضم الميم وسكون الشين المعجمة وكسر الدال المهملة: ذات شادن يتبعها، أي: ولد يتبعها.\nانظر: \"لسان العرب\" لابن منظور (شدن).\n(٦) في (ب): فقالوا.\n(٧) انظر: \"لسان العرب\" لابن منظور (رضع).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٣، \"لباب التأويل\" للخازن ٣/ ٢/ ٥.\n(٩) ساقط من (ب).","vol":"18","page":292},{"text":"الناس سكارى من الخوف وما هم بسكارى من الشراب (١).\nوقال أهل المعاني: مجازه (٢) وترى الناس كأنهم سكارى (٣) يدل عليه قراءة أبي زرعة بن عمرو (بن جرير) (٤) ﴿وَتُرَى النَّاسُ﴾ بضم التاء والسين أي: تظن (٥).\nوقرأ أهل الكوفة إلا عاصمًا (سكرى وما هم بسكرى) بغير ألف فيهما (٦) وهما لغتان لجمع السكران مثل كسلى وكسالئ (٧) ﴿وَلَكِنَّ عَذَابَ اللَّهِ شَدِيدٌ﴾.\nروى عمران بن حصين وأبو سعيد الخدري وغيرهما أن هاتين الآيتين نزلتا (٨) ليلًا في غزوة بني (٩) المصطلق وهم حي من خزاعة والناس يسيرون، فنادى رسول الله - ﷺ - فحثوا المطي حتى كانوا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٧/ ١١٥، وإسناده ضعيف جدًّا.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٦٤، والخازن في \"لباب التأويل\" ٣/ ٥/ ٢.\n(٢) ساقط من (ب).\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٢١٤ - ٢١٥.\n(٤) في (ب). وابن جرير.\n(٥) انظر: \"المحتسب\" لابن جني ٢/ ٧٢.\n(٦) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٦)، \"التيسير\" للداني (ص ١٢٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٥.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٤.\n(٨) في (ب): نزلا.\n(٩) ساقط من (ب).","vol":"18","page":293},{"text":"حول رسول الله - ﷺ - فقرأهما عليهم فلم يُرَ أكثر باكيًا من (١) تلك الليلة، فلما أصبحوا لم يحطوا الأسرج (٢) (عن الدواب) (٣) (ولم يضربوا الخيام) (٤) ولم يطبخوا قدرًا، والناس ما (٥) بين باك أو جالس (٦) حزين متفكر (٧) فقال لهم رسول الله - ﷺ -: \"أتدرون أي يوم ذلك؟ \"، قالوا: الله ورسوله أعلم، قال: \"ذلك يوم يقول الله ﷿ لآدم ﵇: قم فابعث بعث النار من ولدك، (فيقول آدم) (٨) من كل كم، فيقول الله ﷿: من كل ألف تسعمائة وتسعة وتسعين إلى النار وواحدا إلى الجنة\" فكبر ذلك على المسلمين وبكوا، وقالوا: فمن ينجو يا رسول الله، قال رسول الله - ﷺ -: \"أبشروا وسددوا وقاربوا فإن معكم خليقتين ما كانتا (٩) في قوم إلا كثرتاه يأجوج ومأجوج\" ثم قال: \"إني لأرجو أن تكونوا ربع أهل الجنة فكبروا وحمدوا الله\" ثم\n_________\n(١) في نسخة (ب): في.\n(٢) في (ب): السلاح، وفي (ج): السرج، والسرج بتشديد السين وفتحها وسكون الراء: هو رحل الدابة.\nانظر: \"لسان العرب\" لابن منظور (سرج).\n(٣) من (ب)، (ج).\n(٤) ساقط من (ب).\n(٥) في (ب)، (ج): من.\n(٦) في (ج): وجالس.\n(٧) في (ب): يتفكر.\n(٨) في نسخة (ب): فيقولون.\n(٩) في (ب): كانا، وفي الأصل: مع في.","vol":"18","page":294},{"text":"قال: \"إني لأرجو أن تكونوا ثلث أهل الجنة فكبروا وحمدوا الله\" ثم قال: \"إني لأرجو أن تكونوا نصف أهل الجنة فكبروا وحمدوا الله\" ثم قال: \"إني لأرجو أن تكونوا ثلثي أهل الجنة (فكبروا وحمدوا الله) (١) وإن أهل (٢) الجنة مائة وعشرون صفًّا ثمانون صفًّا (٣) منها أمتي وما المسلمون في الكفار إلا كالشامة (٤) في جنب البعير أو كالرقمة (٥) في ذراع الدابة بل كالشعرة السوداء في الثور الأبيض أو كالشعرة البيضاء في الثور الأسود\" (٦).\n_________\n(١) من (ب)، (ج).\n(٢) في الأصل: لأهل.\n(٣) من (ب).\n(٤) الشامة: علامة في البدن يخالف لونها لون سائره.\nانظر: \"المعجم الوسيط\" (ص ٥٠٤) (شام).\n(٥) الرقمة: الهنة الناتئة في ذراع الدابة من داخل، وهما رقمتان في ذراعيها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٥٤.\n(٦) في نسخة (ج) تقديم وتأخير:\nكالشعرة البيضاء في الثور الأسود ...\nالتخريج:\nأولًا: تخريج حديث أبي سعيد الخدري:\nرواه البخاري في كتاب التفسير، تفسير سورة الحج، باب ﴿وَتَرَى النَّاسَ سُكَارَى﴾ (٤٧٤١) بنحوه بدون ذكر القصة في أوله.\nورواه في كتاب الأنبياء، باب قصة يأجوج ومأجوج، كتاب أحاديث الأنبياء، باب قصة يأجوج ومأجوج (٣٣٤٨).\nوأخرجه مسلم في كتاب الإيمان، باب قوله: \"يقول الله لآدم أخرج بعث النار من كل ألف تسعمائة وتسعة وتسعين\" (٣٧٩) بنحوه بدون ذكر القصة في أوله.\nثانيًا: تخريج حديث عمران بن الحصين: =","vol":"18","page":295},{"text":"ثم قال: \"ويدخل من أمتي سبعون ألفًا الجنة بغير حساب\" فقال عمر سبعون ألفًا، قال: \"نعم ومع كل واحد سبعون ألفا\"، فقام عكاشة بن محصن فقال: يا رسول، ادع الله أن يجعلني منهم. قال: \"أنت منهم\". فقام رجل من الأنصار فقال: ادع الله أن يجعلني منهم، فقال رسول الله - ﷺ -: \"سبقك بها عكاشة\" (١).\n\n<span data-type=\"title\" id=toc-2982>٣ </span>- ﴿وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ﴾\nنزلت في النضر بن الحارث كان كثير الجدال، فكان يقول: الملائكة بنات الله، والقرآن أساطير الأولين، ويزعم أن الله غير قادر على إحياء (٢) من قد بلي وعاد ترابًا (٣).\n_________\n= أخرجه الترمذي في كتاب تفسير القرآن، باب ومن سورة الحج (٣١٦٨، ٣١٦٩) بنحوه، وقال: هذا حديث حسن صحيح.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٤١٧ وقال: هذا حديث صحيح الإسناد، وصححه الذهبي.\nوأخرجه البيهقي في \"السنن الكبرى\" ٦/ ٤١٠ (١١٣٤٠) بنحوه، وإسناده صحيح.\n(١) رواه مسلم في كتاب الإيمان، باب: الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب (٣٧١) بنحوه.\nغير أن قول: فقال عمر: سبعون ألفا؟ ! قال: \"نعم مع كل واحد سبعون ألفا\"، هي زيادة غريبة تفرد بها المصنف، فقد روى الإمام أحمد في \"مسنده\" ١/ ١٩٧ (١٧٠٦)، بقوله: فأعطاني مع كل ألف سبعين ألفًا.\n(٢) بعدها في (ب): الموتى.\n(٣) أخرجه الطبري في \"جامع البيان\" عن ابن جريج بنحوه من غير ذكر سبب النزول ١٧/ ١١٤ وإسناده ضعيف.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٧٤ (١٣٧٧٦) =","vol":"18","page":296},{"text":"قال الله تعالى: ﴿وَيَتَّبِعُ﴾ في (قيله ذلك) (١) وجداله في الله بغير علم (٢) ﴿كُلَّ شَيْطَانٍ مَرِيدٍ﴾.\n\n<span data-type=\"title\" id=toc-2983>٤ </span>- ﴿كُتِبَ عَلَيْهِ﴾\nقُضِيَ على الشيطان (٣) ﴿أَنَّهُ مَنْ تَوَلَّاهُ﴾ أتبعه (٤) ﴿فَأَنَّهُ﴾ يعني: الشيطان (٥) ﴿يُضِلُّهُ﴾ يعني: يضل من تولاه (٦).\n﴿وَيَهْدِيهِ إِلَى عَذَابِ السَّعِيرِ﴾ (وتأويل الآية قُضَي على الشيطان أن) (٧) يضل أتباعه ويدعوهم إلى النار. (٨)\nثم ألزم الحجة منكري البعث فقال عز من قائل:\n_________\n= مختصرًا، والبغوي في \"معالم التنزيل\" ٥/ ٣٦٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٥.\n(١) في (ب): قلبه ذلك، وفي (ج): قيله ذلك.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ١١٤، \"معالم التنزيل\" للبغوي ٥/ ٣٦٥.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١١٤، \"معاني القرآن\" للنحاس ٤/ ٣٧٦، \"معالم التنزيل\" للبغوي ٥/ ٣٦٥.\n(٤) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٧٤ (١٣٧٧٩) عن مجاهد، \"معالم التنزيل\" للبغوي ٥/ ٣٦٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٥.\n(٦) في نسخة (ج): تولية، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٦٦.\n(٧) ساقط من (ب).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٦ مختصرًا.","vol":"18","page":297},{"text":"<span data-type=\"title\" id=toc-2984>٥ </span>- ﴿يَاأَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ﴾\nيعني: أباكم آدم الذي هو أصل النسل (١) ووالد البشر (٢).\n﴿ثُمَّ﴾ ذريته (٣) ﴿مِنْ نُطْفَةٍ﴾ وهي المني وأصلها الماء القليل، وجمعها نطاف (٤).\n﴿ثُمَّ مِنْ عَلَقَةٍ﴾ هي الدم العبيط الجامد وجمعها علق (٥).\n﴿ثُمَّ مِنْ مُضْغَةٍ﴾ وهي لحمة قليلة قدر ما يمضغ (٦).\n﴿مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ﴾ قال ابن عباس وقتادة: تامة الخلق وغير تامة (٧).\n_________\n(١) في الأصل: البشر.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٦، مختصرًا.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٦.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٦، \"لسان العرب\" لابن منظور (نطف).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٦، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٦، بنحوه، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٧٩).\n(٦) انظر: \"معاني القرآن\" للنحاس ٤/ ٣٧٧، \"معالم التنزيل\" للبغوي ٥/ ٣٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٦، \"لسان العرب\" لابن منظور (مضغ).\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢ وإسناده صحيح، وأخرجه الطبري في \"جامع البيان\" ١٧/ ١١٧ وإسناده ضعيف.\nوالأثر ذكره النحاس في \"معاني القرآن\" ٤/ ٣٧٧، والبغوي في \"معالم التنزيل\" ٥/ ٣٦٦، والأثر صحيح عن قتادة.","vol":"18","page":298},{"text":"وقال مجاهد: مصورة وغير مصورة يعني: السقط (١).\nقال عبد الله بن مسعود - ﵁ - إذا وقعت النطفة في الرحم بعث الله ﷿ ملكًا فقال: يا رب مخلقة أو غير مخلقة، فإن قال: غير مخلقة مجّتها الأرحام دمًا، وإن قال: مخلقة، قال: يا رب فما صفة هذِه النطفة أذكر (٢) أم أنثى، ما رزقها، ما أجلها، أشقي أم سعيد، فيقال له: انطلق إلى أم الكتاب فاستنسخ منه صفة هذِه (٣) النطفة، فينطلق الملك فينسخها، فلا تزال معه حتى يأتي على آخر صفتها (٤).\n﴿لِنُبَيِّنَ﴾ كمال قدرتنا وحكمتنا في تصريفنا (٥) أطوار خلقكم (٦).\n﴿وَنُقِرُّ﴾ روى (المفضل الضبي) (٧) عن عاصم بفتح الراء على النسق (٨)،\n_________\n(١) أخرجه مجاهد في \"تفسيره\" ١/ ٤١٩، بنحوه، وإسناده ضعيف.\nوأخرجه الطبري في \"جامع البيان\" ١٧/ ١١٧، بنحوه، وإسناده ضعيف.\n(٢) في (ب): ذكر.\n(٣) ساقطة من (ب).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ١١٧ وإسناده صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٧٤ (١٣٧٨١)، بنحوه، والبغوي في \"معالم التنزيل\" ٥/ ٣٦٦، عن علقمة، عن اين مسعود.\nوالأثر صحيح. والأقوال بمعنى واحد.\n(٥) في (ب): تصرفنا.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١١.\n(٧) من (ج)، وفي (ب): قرأ عاصم.\n(٨) عطف النسق: هو أحد التوابع، وهو التابع المتوسط بينه وبين متبوعه أحد حروف =","vol":"18","page":299},{"text":"وغيره بالرفع (١) على معنى: ونحن نقر في الأرحام ما نشاء فلا تمجه ولا تسقطه (٢).\n﴿إِلَى أَجَلٍ مُسَمًّى﴾ وقت خروجها من الرحم تام الخلق والمدة (٣) ﴿ثُمَّ نُخْرِجُكُمْ﴾ من بطون أمهاتكم (٤) ﴿طِفْلًا﴾ صغارًا، ولم يقل أطفالًا؛ لأن العرب تسمي الجمع باسم الواحد (٥)، قال الشاعر (٦):\nإن العواذل لسن لي بأمير (٧)\nولم يقل بأمراء.\nوقال ابن جرير: تشبيهًا باسم المصدر مثل عدل وزور (٨). وقيل:\n_________\n= العطف، الواو وثم والفاء وحتى وأم وأو، وسمي بذلك لأن فيه عطف اللفظ على نسق الأول وطريقته.\nانظر: \"معجم المصطلحات النحوية والصرفية\" لمحمد سمير نجيب اللبدي (٢٢٤).\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١١، \"معاني القرآن\" للزجاج ٣/ ٤١٢، وقال: لا يجوز فيها إلا الرفع.\n(٢) في (ب): ولا يسقط، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٦٦، بنحوه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٦.\n(٤) انظر: \"فتح القدير\" للشوكاني ٣/ ٢٦٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٦ - ٣٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١١.\n(٦) لم أهتد لقائل البيت.\n(٧) صدر البيت هو:\nيا عاذلاتي لا تردن ملامتي\nوهو في \"مغني اللبيب\" لابن هشام ١/ ٣٢٣.\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ١١٨.","vol":"18","page":300},{"text":"تشبيهًا بالخصم والضيف (١).\n﴿ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ﴾ كمال عقولكم ونهاية قواكم (٢).\n﴿وَمِنْكُمْ مَنْ يُتَوَفَّى﴾ قبل بلوغ الأشد (٣).\n﴿وَمِنْكُمْ مَنْ﴾ يعمر حتى (٤) ﴿يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ﴾ وهو الهرم والخرف (٥).\n﴿لِكَيْلَا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئًا﴾ ثم بيّن دلالة أخرى (٦) للبعث (٧) فقال تعالى: ﴿وَتَرَى الْأَرْضَ هَامِدَةً﴾ يابسة دارسة الأثر من الزرع والنبات كهمود النار (٨).\n﴿فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ﴾ المطر ﴿اهْتَزَّتْ﴾ تحركت بالنبات (٩)\n_________\n(١) لم أجد هذا عند غير المصنف.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ١١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١١٨، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٦٧، بمعناه.\n(٤) لم أجد هذا عند غير المصنف.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢.\n(٦) ساقط من (ب).\n(٧) انظر \"معالم التنزيل\" للبغوي ٥/ ٣٦٧، \"الجامع لأحكام القرآن\" للبغوي ١٢/ ١٣.\n(٨) همدت: إذا طفئت وذهبت ألبتة فلم يبق لها أثر.\nانظر: \"لسان العرب\" لابن منظور (همد)، \"جامع البيان\" للطبري ١٧/ ١١٧.\n(٩) انظر: \"جامع البيان\" للطبري ١٧/ ١١٩، \"معالم التنزيل\" للبغوي ٥/ ٣٦٧.","vol":"18","page":301},{"text":"﴿وَرَبَتْ﴾ أي: زادت وأضعفت النبات (١) بمجيء الغيث (٢). وقرأ أبو جعفر (ربأت) بالهمزة (٣) ومثله في حم السجدة أي: ارتفعت وانتفخت (٤) من قول العرب: ربأ الرجل (٥) إذا صعد مكانًا مشرفًا، ومنه قيل: للطليعة ربيئة <span data-type=\"title\" id=toc-2985>(٦)</span>.\n﴿وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ﴾ صنف حسن (٧).\n\n٦ - ﴿ذَلِكَ﴾\nالذي ذكرت ليعلموا (٨).\n﴿بِأَنَّ اللَّهَ هُوَ الْحَقُّ﴾ والحق هو الكائن الثابت (٩).\n﴿وَأَنَّهُ يُحْيِ الْمَوْتَى وَأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n_________\n(١) من (ب)، (ج).\n(٢) في (ج): الغيم، وهو في \"جامع البيان\" للطبري ١٧/ ١١٩.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٥.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣.\n(٥) في الأصل: العرب.\n(٦) انظر: \"لسان العرب\" لابن منظور (ربأ).\n(٧) انظر: \"جامع البيان\" للطبري ١٧/ ١١٩، بنحوه، \"معاني القرآن\" للزجاج ٣/ ٤١٣، \"معالم التنزيل\" للبغوي ٥/ ٣٦٧.\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٠، \"معالم التنزيل\" للبغوي ٥/ ٣٦٧، بنحوه.\n(٩) هذا اللفظ يطلقه أهل الكلام للدلالة على وجود ذات الله ﷾.\nانظر: \"التعريفات\" للجرجاني ٢/ ٢٢٣، \"الحدود الأنيقة والتعريفات الدقيقة\" لزكريا الأنصاري ٢/ ٧٣.","vol":"18","page":302},{"text":"<span data-type=\"title\" id=toc-2986>٧ </span>- ﴿وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ (٧)﴾.\n\n<span data-type=\"title\" id=toc-2987>٨ </span>- ﴿وَمِنَ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى﴾\nبيان وبرهان (١).\n﴿وَلَا كِتَابٍ مُنِيرٍ﴾ نزلت في النضر بن الحارث (٢).\n\n<span data-type=\"title\" id=toc-2988>٩ </span>- ﴿ثَانِيَ عِطْفِهِ﴾\nنصب على الحال (٣).\nقال ابن عباس: مستكبرًا في نفسه (٤) تقول العرب (٥): جاء فلان ثاني عطفه، أي: متبخترًا لتكبره (٦) وتجبره، والعطف: الجانب (٧).\nقال الضحاك: شامخًا بأنفه (٨).\nوقال مجاهد وقتادة: لاوي عنقه (٩).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٠.\n(٢) انظر: \"جامع البيان\" للطبري ٧/ ١٢٠، بقوله، وذكر أنه عنى بهذِه الآية والتي بعدها النضر بن الحارث، \"معالم التنزيل\" للبغوي ٥/ ٣٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥.\n(٣) انظر: \"البيان\" لابن الأنباري ٢/ ١٧٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٢١، وإسناده ضعيف.\n(٥) من (ب)، (ج).\n(٦) في نسخة (ب): مشحدًا لكبره.\n(٧) انظر: \"لسان العرب\" لابن منظور (عطف).\n(٨) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٦).\n(٩) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣ وإسناده صحيح، والطبري في \"جامع البيان\" ١٧/ ١٢١ عن مجاهد، وإسناده حسن، وعن قتادة وإسناده صحيح. =","vol":"18","page":303},{"text":"وقال عطية وابن زيد: معرضًا عما يدعى إليه من الكبر (١).\n\n<span data-type=\"title\" id=toc-2989>١٠ </span>- [﴿ذَلِكَ بِمَا قَدَّمَتْ يَدَاكَ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ (١٠)﴾]\n\n<span data-type=\"title\" id=toc-2990>١١ </span>- ﴿وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ﴾\nالآية نزلت في أعراب كانوا يقدمون على رسول الله - ﷺ - بالمدينة مهاجرين من باديتهم، وكان أحدهم إذا قدم المدينة، فإن صح بها جسمه، ونتجت بها (٢) فرسه مهرًا حسنا، وولدت امرأته غلامًا وكثر ماله وماشيته، رضي به واطمأن إليه، وقال: ما أصبت منذ دخلت في (٣) ديني هذا إلا خيرا، وإن أصابه وجع بالمدينة، وإن (٤) ولدت امرأته جارية، وأجهضت رمكته (٥) وذهب (٦) ماله وتأخرت عنه الصدقة، أتاه الشيطان فقال: والله ما أصبت منذ كنت على دينك هذا (٧) إلا شرًّا (فينقلب عن) (٨) دينه، وذلك الفتنة؛ فأنزل الله\n_________\n= والأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٦، وهو صحيح.\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٨.\n(٢) من (ب).\n(٣) من (ب)، (ج).\n(٤) من (ب).\n(٥) في (ب)، (ج): رماكة.\n(٦) في (ج): وذهبت.\n(٧) من (ج).\n(٨) في (ب): فيقلب على.","vol":"18","page":304},{"text":"﷿: ﴿وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ﴾ (١). أي: طرف واحد (٢) وجانب في الدين لا يدخل فيه على الثبات والتمكين (٣).\nوالحرف منتهى الجسم (٤).\nوقال مجاهد: على شك (٥).\nوقال بعض أهل المعاني: يريد على ضعف في (٦) العبادة كضعف القائم على حرف مضطربًا فيه (٧).\nوقال بعضهم: أراد على لون واحد في الأحوال كلها يتبع مراده، ولو عبدوا الله في الشكر على السراء، والصبر على الضراء، لما عبدوا الله على حرف (٨).\n_________\n(١) رواه البخاري في كتاب التفسير، تفسير سورة الحج، باب ﴿وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ﴾ (٤٧٤٢) عن ابن عباس، بنحوه.\n(٢) في (ب)، (ج): وحد.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٨، بنحوه، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٢٨).\n(٤) انظر: \"لسان العرب\" لابن منظور (حرف).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٢٣.\nوالإسناد حسن.\nوالأثر ذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢١.\nوالأثر حسن.\n(٦) في (ب): من.\n(٧) انظر: \"إيجاز البيان عن معاني القرآن\" للنيسابوري ٢/ ٥٠، بنحوه.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٧.","vol":"18","page":305},{"text":"وقال الحسن: هو المنافق يعبده بلسانه دون قلبه (١) ﴿فَإِنْ أَصَابَهُ خَيْرٌ﴾ صحة في جسمه وسعة (في معيشته) (٢) (٣).\n﴿اطْمَأَنَّ بِهِ﴾ أي: به (٤) رضي واطمأن إليه وأقام عليه (٥).\n﴿وَإِنْ أَصَابَتْهُ فِتْنَةٌ﴾ بلاء في جسمه، وضيق في معاشه، وتعذر المشتهى من حاله (٦).\n﴿انْقَلَبَ عَلَى وَجْهِهِ﴾ ارتد فرجع على وجهه الذي كان عليه من الكفر (٧).\n﴿خَسِرَ الدُّنْيَا وَالْآخِرَةَ﴾ وقرأ حميد الأعرج (٨) و(زيد عن) (٩) يعقوب (خاسر الدنيا) بالألف على مثال فاعل (١٠) ﴿وَالْآخِرَةَ﴾\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٨ - ٣٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٨.\n(٢) في نسخة (ب): في ماله.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٢، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٦٩.\n(٤) من (ب)، (ج).\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٢ بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٦٩، بمعناه.\n(٦) السابق.\n(٧) السابق.\n(٨) في نسخة (ب): بن الأعرج، وفي نسخة (ج): حميد الطويل.\n(٩) من (ج).\n(١٠) انظر: \"المحتسب\" لابن جني ٢/ ٧٥، وأما قراءة زيد عن يعقوب فذكرها القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٨.","vol":"18","page":306},{"text":"خفضًا على الحال (١) ﴿ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ﴾ الضرر الظاهر.\n\n<span data-type=\"title\" id=toc-2991>١٢ </span>- ﴿يَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُ﴾\nإن عصاه (٢).\n﴿وَمَا لَا يَنْفَعُهُ﴾ إن أطاعه بعد إسلامه راجعًا إلى الكفر (٣) ﴿ذَلِكَ هُوَ الضَّلَالُ الْبَعِيدُ﴾ ذهب عن الحق ذهابًا (٤) بعيدًا (٥).\n\n<span data-type=\"title\" id=toc-2992>١٣ </span>- ﴿يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ﴾\nاختلف النحاة في وجه هذا (٦) اللام، فقال بعضهم: هي صلة مجازها: يدعو من ضره أقرب من نفعه (٧) وهكذا قرأها ابن مسعود (٨).\nوزعم الفراء والزجاج: أن اللام معناها (٩) القسم (١٠) والتأخير (١١)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٩.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٤، بمعناه، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٧٧ (١٣٨٠١) عن السدي، \"معالم التنزيل\" للبغوي ٥/ ٣٦٩، بنحوه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٦٩، بنحوه.\n(٤) في (ب): ذاهبًا.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٤ بنحوه.\n(٦) في (ب): هذِه.\n(٧) انظر: \"معاني القرآن\" للنحاس ٤/ ٣٨٤.\n(٨) انظر: \"معاني القرآن\" للفراء ٢/ ٢١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٠.\n(٩) في (ج): معناه.\n(١٠) من (ب)، (ج).\n(١١) ساقطة من (ب).","vol":"18","page":307},{"text":"تقديرها: يدعو والله من ضره أقرب من نفعه (١).\nوقال بعضهم: هذا على التأكيد معناه يدعو لمن ضره أقرب من نفعه يدعو، تم حذفت يدعو الأخيرة اجتزاءً (٢) بالأولى ولو قلت: يضرب (٣) لمن (٤) خيره أكثر من شره يضرب (٥) ثم يحذف الأخير جاز (٦)، وحكي عن العرب سماعًا لما أعطيتك (٧) غيره خير منه، وعندي لما غيره خير منه (٨).\nوقيل: ﴿يَدْعُو﴾ (ش) صلة قوله: ﴿ذَلِكَ هُوَ الضَّلَالُ الْبَعِيدُ﴾ (٩) موضح (١٠) ﴿ذَلِكَ﴾ نصب بـ ﴿يَدْعُو﴾، كأنه قال: الذي هو الضلال البعيد يدعو، ثم استأنف (١١) فقال: ﴿لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ﴾ ويكون ﴿مَنْ﴾ في محل الرفع بالابتداء وخبره ﴿لَبِئْسَ الْمَوْلَى وَلَبِئْسَ\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٣/ ٤١٥.\n(٢) الاجتزاء: هو الاكتفاء.\nانظر: \"المعجم الوسيط\" (ص ١١٩) (أجزأ).\n(٣) في الأصل: لضره.\n(٤) في (ب): من.\n(٥) في الأصل: الضرر.\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ٢١٨، بنحوه.\n(٧) من (ب)، (ج).\n(٨) انظر: \"معاني القرآن\" للفراء ٢/ ٢١٧، مختصرًا.\n(٩) انظر: \"معاني القرآن\" للفراء ٢/ ٢١٧.\n(١٠) ساقط من (ب).\n(١١) انظر: \"معاني القرآن\" للفراء ٢/ ٢١٧، \"معاني القرآن\" للنحاس ٤/ ٣٨٥، \"الدر المصون\" للسمين الحلبي ٨/ ٢٤٠.","vol":"18","page":308},{"text":"الْعَشِيرُ﴾ (١).\nوقيل: يدعو بمعنى يقول، والخبر محذوف تقديره: يقول لمن ضره أقرب من نفعه آلهة (٢).\n﴿لَبِئْسَ الْمَوْلَى﴾ الناصر (٣).\n﴿وَلَبِئْسَ الْعَشِيرُ﴾ المعاشر والصاحب والخليط (٤) يعني: الوثن (٥).\n\n<span data-type=\"title\" id=toc-2993>١٤ </span>- ﴿إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ إِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ (١٤)﴾.\n\n<span data-type=\"title\" id=toc-2994>١٥ </span>- ﴿مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ﴾\nاختلفوا في (٦) المعني بالهاء (٧) التي في قوله: ﴿لَنْ يَنْصُرَهُ﴾\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٣/ ٤١٦.\n(٢) في (ج): إلهًا.\nوهو في \"معاني القرآن\" للزجاج ٣/ ٤١٦.\n(٣) ساقط من (ب).\nوهو في \"جامع البيان\" للطبري ١٧/ ١٢٥، \"معالم التنزيل\" للبغوي ٥/ ٣٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٠، بنحوه.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٥، \"معالم التنزيل\" للبغوي ٥/ ٣٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٠.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٥، عن مجاهد، \"معالم التنزيل\" للبغوي ٥/ ٣٧٠، \"الجامع لأحكام القرآن\" للقرطبي عن مجاهد ١٢/ ٢٠، \"معاني القرآن\" للنحاس ٤/ ٣٨٧.\n(٦) من (ب)، (ج).\n(٧) ساقط من (ب)، (ج).","vol":"18","page":309},{"text":"فقال أكثر المفسرين عنى بها نبيه - ﷺ - (١).\nقال قتادة: يقول من كان يظن أن لن ينصر الله (في الدنيا) (٢) نبيه ﴿فَلْيَمْدُدْ بِسَبَبٍ﴾ بحبل ﴿إِلَى السَّمَاءِ﴾ إلى سقف البيت فليختنق به حتى يموت (٣).\n﴿ثُمَّ لْيَقْطَعْ﴾ الحبل بعد الاختناق به (٤) ﴿فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ﴾ صنيعه وحيلته (٥) ﴿مَا يَغِيظُ﴾ هذا قول أكثر أهل التأويل، وإنما معنى الآية (٦) فليصور هذا (٧) الأمر في نفسه وليس بحتم؛ لأنه إذا اختنق ومات لا يمكنه القطع والنظر (٨).\nقال الحسين بن الفضل: هذا كما يقول في الكلام للحاسد أو المعاند إن لم ترض هذا فاختنق (٩).\nوقال ابن زيد: السماء في هذِه الآية هي (١٠) السماء المعروفة\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٥، \"معاني القرآن\" للنحاس ٤/ ٣٨٧، \"معالم التنزيل\" للبغوي ٥/ ٣٧٠.\n(٢) من (ج).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٢٥، بنحوه، وإسناده ضعيف.\n(٤) من (ب)، (ج).\nوهو في \"معالم التنزيل\" للبغوي ٥/ ٣٧٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٠.\n(٦) طمس في الأصل.\n(٧) من (ب)، (ج).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٠.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٠.\n(١٠) في الأصل: عن.","vol":"18","page":310},{"text":"بعينها، وقال معنى الآية: من كان يظن أن لن ينصر الله نبيه، ويكايده في دينه وأمره ليقطعه (١) عنه فليقطع ذلك من أصله من حيث يأتيه فإن أصله في السماء ﴿فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ﴾ ثم ليقطع عن النبي - ﷺ - الوحي الذي يأتيه من الله فإنه لا يكايده حتى يقطع أصله عنه فلينظر هل يقدر على إذهاب غيظه بهذا الفعل (٢).\nوذكر أن هذِه الآية نزلت في قوم من أسد وغطفان تباطؤوا عن الإسلام وقالوا: نخاف أن لا ينصر محمد فينقطع الذي بيننا وبين حلفائنا (٣) من اليهود فلا يميروننا ولا يؤووننا، فقال الله لهم: من استعجل من الله نصر محمد (فليختنق فلينظر استعجاله بذلك (٤) في نفسه هل هو مذهب غيظه فكذلك استعجاله (من الله) (٥) نصر محمد) (٦) غير مقدم نصره (٧) قبل حينه (٨).\n_________\n(١) في الأصل: ليقطع.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٢٦، بنحوه، وإسناده صحيح.\nوأما قوله: أنه أراد بالسماء في الآية السماء المعروفة. فذكره عنه البغوي في \"معالم التنزيل\" ٥/ ٣٧٠.\nوالأثر صحيح.\n(٣) في (ب): محالفينا.\n(٤) في (ب): كذلك.\n(٥) من (ب).\n(٦) من (ب)، (ج).\n(٧) من (ب)، (ج).\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٨، \"معالم التنزيل\" للبغوي ٥/ ٣٧١، بنحوه.","vol":"18","page":311},{"text":"وقال مجاهد: الهاء في ﴿يَنْصُرَهُ اللَّهُ﴾ راجعة (١) إلى ﴿مَنْ﴾ ومعنى الكلام من كان يظن أن لن يرزقه الله في الدنيا والآخرة فليمدد بسبب إلى سماء البيت فليختنق ﴿كَيْدُهُ﴾ (٢) هل يذهبن فعله ذلك ﴿مَا يَغِيظُ﴾ وهو خيفة أن لا يرزق (٣).\nوالنصر على هذا القول الرزق، تقول العرب: من ينصرني نصره (٤) الله، أي: من يعطني أعطاه الله (٥).\nقال أبو عبيدة: تقول العرب: أرض منصورة، أي: ممطورة، فإن (٦) الله ﷿ أعطاها المطر (٧).\nقال الفقعسي (٨):\nوإنك لا تعطي امرأ فوق حظه ... ولا تملك الشق الذي الغيث ناصره (٩)\n_________\n(١) ساقطة من (ب).\n(٢) من (ب).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٢٧، بنحوه، وإسناده حسن.\n(٤) في (ب): ينصره.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٢٦، \"معالم التنزيل\" للبغوي ٥/ ٣٧١.\n(٦) في (ب)، (ج): كان.\n(٧) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٤٦.\n(٨) جريبة بن أشيم الفقعسي، شاعر جاهلي، من القائلين بالبعث، نسبه إلى فقعس بن الحارث من بني أسد بن خزيمة. انظر: \"الأعلام\" للزركلي ٢/ ١١٠.\n(٩) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٤٧.","vol":"18","page":312},{"text":"وفي قوله: ﴿مَا يَغِيظُ﴾ لأهل العربية فيه (١) قولان:\nأحدهما: أنها (٢) بمعنى الذي، مجازه: فهل يذهبن كيده الذي يغيظه فحذف الهاء ليكون أخف (٣).\nوالثاني: أنها مصدر مجازه هل يذهبن كيده غيظه (٤).\n\n<span data-type=\"title\" id=toc-2995>١٦ </span>- ﴿وَكَذَلِكَ أَنْزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ وَأَنَّ اللَّهَ يَهْدِي مَنْ يُرِيدُ (١٦)﴾.\n\n<span data-type=\"title\" id=toc-2996>١٧ </span>- ﴿إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا﴾\nيعني: عبدة الأوثان (٥).\nقال قتادة: الأديان خمسة: أربعة للشيطان وواحد للرحمن (٦).\n﴿إِنَّ اللَّهَ يَفْصِلُ﴾ يحكم (٧) ﴿بَيْنَهُمْ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ﴾.\n_________\n(١) من (ج).\n(٢) ساقط من (ج).\n(٣) انظر: \"الدر المصون\" للسمين الحلبي ٨/ ٢٤٢.\n(٤) المصدر السابق ٨/ ٢٤٢.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٢ - ٢٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٢٩.\nوالإسناد صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٧٨ (١٣٨٠٧) وفيه: الأديان ستة، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٣.\nوالأثر صحيح.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧١.","vol":"18","page":313},{"text":"قالت النحاة: ﴿إِنَّ اللَّهَ﴾ خبر (١) لقوله: ﴿إِنَّ الَّذِينَ﴾ كما تقول: إن زيدًا إن الخير (٢) عنده لكثير (٣)، كقول الشاعر (٤):\nإن الخليفة إن الله سربله ... سربال ملك به يرجى الخواتيم (٥).\n\n<span data-type=\"title\" id=toc-2997>١٨ </span>- ﴿أَلَمْ تَرَ﴾\nبقلبك وعينيك (٦) ﴿أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ﴾.\nقال مجاهد: سجودها تحول ظلالها (٧).\nوقال أبو العالية: ما في السماء نجم ولا شمس ولا قمر إلا يقع لله ساجدًا حين يغيب، ثم لا ينصرف حتى يؤذن له فيأخذ ذات اليمين حتى يرجع إلى مطلعه (٨).\n_________\n(١) ساقط من (ب).\n(٢) في (ج): الخيرة.\n(٣) انظر: \"الدر المصون\" للسمين الحلبي ٨/ ٢٤٣، \"البيان\" لابن الأنباري ٢/ ١٧١.\n(٤) هو جرير بن عطية بن الخطفي.\n(٥) \"ديوان جرير\" (ص ٤٣١).\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ١٣٠، مختصرًا، \"معالم التنزيل\" للبغوي ٥/ ٣٧١، مختصرًا.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٢.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٠.\nوالإسناد صحيح، والأثر صحيح.","vol":"18","page":314},{"text":"وقال أهل الحقائق (١): سجود الجماد وما لا يعقل ما فيها من ذلة الخضوع والتسخير وآثار الصنعة والتصوير الذي يدعو العاقلين إلى السجود لله ﷿ (٢).\nكما قال الشاعر (٣):\nوفي كل شيء له آية ... تدل على أنه الواحد (٤)\n﴿وَكَثِيرٌ مِنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ﴾ بكفره وهو مع ذلك يسجد لله ظله (٥) قاله مجاهد (٦).\n_________\n(١) أهل الحقائق: هم المفسرون الذي يهتمون بفهم حقائق الألفاظ المفردة التي أودعها القرآن، بحيث يحقق المفسر ذلك من استعمالات أهل اللغة.\nانظر: \"التفسير والمفسرون\" للذهبي ١/ ٢٦٩.\n(٢) انظر: \"معاني القرآن\" للزجاج ٣/ ٤١٨، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٧٢، بنحوه وقال: وهذا مذهب حسن موافق لأهل السنة.\nقلت: وآثار الصنعة التي تجعل العاقلين يسجدون لله ﷾ لا يمانع أنها تسجد بذاتها لله ﷾، فقد وصف الله الحجارة بأن منها ما يهبط من خشيته تعالى، والخشية من صفات العاقل، فإذا وصف بها الحجارة فليس هناك مانع من سجود هذِه المخلوقات لله تعالى سجودًا حقيقيًّا، والله أعلم.\n(٣) إسماعيل بن قاسم بن سويد بن كيسان العنزي، مولاهم الكوفي، أبو العتاهية، نزيل بغداد، رأس الشعراء، الأديب الصالح الأوحد، سار شعره لجودته وحسنه وعدم تقعره، تنسك بأخرة وقال في المواعظ والزهد فأجاد، مات سنة (٢١٣ هـ). انظر: \"سير أعلام النبلاء\" للذهبي ١٠/ ١٩٥ (٤٣).\n(٤) في النسخ: (واحد)، \"ديوان أبي العتاهية\" (ص ١٢٢).\n(٥) من (ب)، (ج).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٠، بمعناه. والإسناد ضعيف. =","vol":"18","page":315},{"text":"وقيل (١): يسجد لله (٢) أي: يخضع له ويقر به بما يقتضيه عقله ويضطره إليه، وإن كفر بغير ذلك من الأمور (٣) فالواو في قوله: ﴿وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ﴾ (واو العطف.\nوقال بعضهم: هو واو الاستئناف معناه وكثير حق عليه العذاب) (٤) بكفره وإبائه السجود (٥).\n[١٨٧٧] حكى لي أبو القاسم بن حبيب (٦) عن أبي بكر بن عبدوس (٧) أنه قال: في الآية إضمار مجازها: وسجد كثير من الناس وأبى كثير حق عليه العذاب (٨).\n﴿وَمَنْ يُهِنِ اللَّهُ﴾ أي: يهنه الله (٩).\n_________\n= والأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٧٢، بنحوه.\n(١) سقط من (ب).\n(٢) في (ب): له.\n(٣) لم أجد هذا عند غير المصنف.\n(٤) من (ب)، (ج)، وهو في \"البيان\" لابن الأنباري ٢/ ١٧١.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٤.\n(٦) قيل: كذبه الحاكم.\n(٧) في الأصل: عديش، وفي (ج): عبدش، وهو محمد بن أحمد بن عبدوس، لم يذكر بجرح أو تعديل.\n(٨) [١٨٧٧] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم، وابن عبدوس لم يذكر بجرح أو تعديل.\nالتخريج:\nانظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٧).\n(٩) انظر: \"جامع البيان\" للطبري ١٧/ ١٣٠، \"معالم التنزيل\" للبغوي ٥/ ٣٧٢.","vol":"18","page":316},{"text":"﴿فَمَا لَهُ مِنْ مُكْرِمٍ﴾ قراءة العامة بكسر الراء (١).\nوقرأ إبراهيم بن أبي عبلة (فما له من مكرم) بفتح الراء، أي: إكرام (٢) كقوله تعالى: ﴿أَدْخِلْنِي مُدْخَلَ صِدْقٍ﴾ (٣)، ﴿أَنْزِلْنِي مُنْزَلًا مُبَارَكًا﴾ (٤) أي: إدخالًا وإنزالًا (٥).\n﴿إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ﴾\n\n<span data-type=\"title\" id=toc-2998>١٩ </span>- ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾.\nأي: في دينه وأمره، والخصم اسم شبيه بوصف المصدر، فلذلك قال: ﴿اخْتَصَمُوا فِي رَبِّهِمْ﴾ بالجمع (٦) نظيرها: ﴿وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ (٢١)﴾ (٧).\nواختلف المفسرون في هذين الخصمين من هما، فروى قيس بن عباد (٨) أن (٩) أبا ذر الغفاري كان يقسم بالله سبحانه لنزلت (١٠) هذِه\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٣١.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ١٣١.\n(٣) الإسراء: ٨٠.\n(٤) المؤمنون: ٢٩.\n(٥) انظر: \"جامع البيان\" للطبري ١٨/ ١٨.\n(٦) من (ج).\n(٧) ص: ٢١.\n(٨) في الأصل: غيلان.\n(٩) في (ب): أن كثير أبي ذر.\n(١٠) في الأصل: أنزلت.","vol":"18","page":317},{"text":"الآية في ستة نفر من قريش تبارزوا يوم بدر: حمزة بن عبد المطلب، وعلي بن أبي طالب، وعبيدة بن الحارث - ﵃ -، وعتبة وشيبة ابني ربيعة والوليد بن عتبة لعنهم الله، قال (١): وقال على: إني لأول (٢) من يجثو للخصومة يوم القيامة بين يدي الله ﷿ (٣).\nوإلى هذا القول ذهب هلال بن يساف وعطاء بن يسار (٤).\nوقال ابن عباس: هم أهل الكتاب قالوا للمؤمنين: نحن أولى بالله، وأقدم منكم كتابًا، ونبينا قبل نبيكم، وقال المؤمنون: نحن\n_________\n(١) ساقط من (ج).\n(٢) في (ب): أول.\n(٣) رواه البخاري في كتاب التفسير، تفسير سورة الحج، باب ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ (٤٧٤٣) عن أبي ذر بلفظ مقارب.\nورواه في كتاب المغازي، باب قتل أبي جهل (٣٩٦٦، ٣٩٦٨، ٣٩٦٩)، عن أبي هاشم به بنحوه.\nورواه مسلم في كتاب التفسير، باب قوله: ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ (٣٠٣٣) بنحوه.\nورواه البخاري في كتاب التفسير، تفسير سورة الحج، باب ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ (٤٧٤٤) عن علي بن أبي طالب، بنحوه.\nورواه في كتاب المغازي، باب قتل أبي جهل (٣٩٦٥) عن معتمر به بنحوه (٣٩٦٧) عن أبي مجلز.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣١، عن هلال بن يساف، وإسناده صحيح.\nوعن عطاء بن يسار، وإسناده ضعيف.\nوالأثر في \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥.","vol":"18","page":318},{"text":"أحق بالله، آمنا بمحمد (١) - ﷺ -، وآمنا بنبيكم، وبما (٢) أنزل الله سبحانه من كتاب، فأنتم تعرفون كتابنا، ونبينا، ثم تركتموه وكفرتم به حسدًا. فكان ذلك خصومتهم في ربهم (٣).\nوقال مجاهد وعطاء بن أبي رباح وعاصم بن أبي (٤) النجود والكلبي: هم المؤمنون والكافرون كلهم من أي ملة (٥) كانوا (٦).\nوقال عكرمة: هما الجنة والنار اختصمتا، فقالت (٧) النار: خلقني الله ﷿ لعقوبته. وقالت (٨) الجنة: خلقني الله ﷿ لرحمته. فقد قص الله\n_________\n(١) في (ب): بالله.\n(٢) في (ج): وما.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٣.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٥.\n(٤) ساقط من (ب).\n(٥) في الأصل: بلدة.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٢، بنحوه.\nوعن مجاهد وعطاء بن أبي رباح، وإسناده ضعيف.\nوعن الحسين بنحوه، وإسناده ضعيف.\nوقال: حدثنا أبو كريب قال: ثنا أبو بكر بن عياش قال: كان عاصم والكلبي يقولان. . فذكره، وإسناده صحيح.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٧٣، عنهم ما عدا عاصم، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٦.\nوالأثر صحيح.\n(٧) في (ج): فقال.\n(٨) في (ج): فقال.","vol":"18","page":319},{"text":"﷾ عليك (١) من خبرهما ما تسمع (٢) ودليل هذا التأويل ما:\n[١٨٧٨] أخبرنا أبو سعيد محمد بن عبد الله بن حمدون ﵀ (٣) بقرأتي عليه (فأقر به) (٤) قال: نا أبو حامد أحمد (بن محمد) (٥) بن الحسن الحافظ (٦)، قال: نا محمد بن يحيى الذهلي (٧)، وعبد الرحمن بن بشر العبدي (٨)، وأحمد بن يوسف السلمي (٩)، قال: نا عبد الرزاق بن همام الحميري (١٠)، قال: نا معمر بن راشد (١١)، عن همام بن منبه (١٢)، قال: هذا ما حدثنا أبو هريرة عن محمد رسول الله - ﷺ - قال: \"تحاجت الجنة والنار، فقالت\n_________\n(١) من (ب)، (ج).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٢، وإسناده ضعيف.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٥.\n(٣) الزاهد، العالم، أحد الصالحين، لم يذكر بجرح أو تعديل.\n(٤) من (ب)، (ج).\n(٥) من (ب)، (ج).\n(٦) ابن الشرقي، ثقة مأمون.\n(٧) أبو عبد الله النيسابوري، ثقة، حافظ جليل.\n(٨) أبو محمد النيسابوري، ثقة.\n(٩) أبو الحسن النيسابوري، المعروف بحمدان، حافظ، ثقة.\n(١٠) أبو بكر ثقة، حافظ، مصنف شهير عمي في آخر عمره فتغير وكان يتشيع.\n(١١) أبو عروة البصري، ثقة، ثبت، فاضل إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئًا وكذا فيما حدث بالبصرة.\n(١٢) أبو عقبة الصنعاني، ثقة.","vol":"18","page":320},{"text":"النار: أوثرت (١) بالمتكبرين (٢) والمتجبرين. وقالت الجنة: فما لي لا يدخلني إلا ضعفاء الناس وسقطهم. فقال الله ﵎ للجنة: إنما أنت رحمتي أرحم بك من أشاء من عبادي، وقال للنار: إنما أنت عذابي أعذب بك من أشاء من عبادي، ولكل واحدة منكما ملؤها. فأما النار فإنهم يلقون فيها، وتقول: هل من مزيد فلا تمتلئ حتى يضع الله ﷾ فيها رجله، فتقول: قط قط قط (٣) فهنالك تمتلئ (٤) وبنزوي بعضها إلى بعض، ولا يظلم الله (مِنْ خلقه أحدا) (٥) وأما الجنة فإن الله ينشئ لها خلقًا\" (٦).\n_________\n(١) في الأصل: أورثت.\n(٢) في الأصل: المتكبرين.\n(٣) ساقطة من (ج).\n(٤) ساقطة من (ب).\n(٥) في (ج): امرأً من خلقه.\n(٦) [١٨٧٨] الحكم على الإسناد:\nرجاله ثقات، سوى شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه البخاري في كتاب التفسير، تفسير سورة ق، باب قوله: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ﴾ (٤٨٥٥). في كتاب التوحيد، باب ما جاء في قول الله تعالى: ﴿إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ﴾ (٧٤٤٩) بنحوه.\nوأخرجه مسلم في كتاب الجنة وصفة نعيمها وأهلها، باب: النار يدخلها الجبارون والجنة يدخلها الضعفاء (٢٨٤٦).\nوالراجح أن سبب نزول الآية هو ما وقع يوم بدر من المبارزة بين المؤمنين وقريش، وذلك لصحة الحديث وصراحته في أنه سبب النزول، ولكون ذلك جاء =","vol":"18","page":321},{"text":"ثم بين ما (١) للخصمين وحال أهل الدارين فقال ﷾: ﴿فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِنْ نَارٍ﴾.\nقال سعيد بن جبير: ثياب من نحاس مذاب (٢) وليس من الآنية شيء إذا حمي أشد حرًّا منه (٣).\n﴿يُصَبُّ مِنْ فَوْقِ رُءُوسِهِمُ الْحَمِيمُ﴾ الماء الحار (٤) (روى أبو هريرة - ﵁ - عن النبي - ﷺ - قال: \"إن الحميم ليصب على رؤوسهم فينفذ الجمجمة) (٥) حتى يخلص إلى جوفه (٦) فيسلت ما فى جوفه حتى يبلغ قدميه وهو الصهر ثم يعاد كما كان\" (٧).\n_________\n= عن الصحابة رضوان الله عليهم.\nولكن العبرة بعموم اللفظ لا بخصوص السبب فيدخل فيه كذلك ما وقع من الخصام بين الجنة والنار، وما جاء من تخاصم المؤمنين مع أهل الكتاب فإنه لا يدخل في ذلك لضعف إسناد الأثر.\n(١) ساقط من (ب).\n(٢) في الأصل و(ب): من نار.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٣.\nوالإسناد ضعيف.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٨١ (١٣٨٢٠)، والبغوي في \"معالم التنزيل\" ٥/ ٣٧٤.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٣٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٧.\n(٥) من (ب)، (ج).\n(٦) في الأصل: حشيته، وفىِ (ب): جثته. أصأص\n(٧) رواه الترمذي في كتاب صفة جهنم، باب ما جاء في صفة شراب أهل النار (٢٥٨٢) بنحوه. وقال: هذا حديث حسن صحيح غريب. =","vol":"18","page":322},{"text":"<span data-type=\"title\" id=toc-2999>٢٠ </span>- ﴿يُصْهَرُ﴾\nيذاب، يقال: صهرت الألية والشحم بالنار إذا أذبتها، أصهرها صهرًا (١).\nقال الشاعر (٢):\nتروئ لقى ألقي في صفصف ... تصهره الشمس فما ينصهر (٣)\nومعنى الآية: يذاب بالحميم الذي يصب من فوق رؤوسهم (٤) ﴿مَا فِي بُطُونِهِمْ﴾ من الشحوم والأحشاء وتنشوي جلودهم منه فتساقط (٥).\n\n<span data-type=\"title\" id=toc-3000>٢١ </span>- ﴿وَلَهُمْ مَقَامِعُ﴾\nسياط (٦) ﴿مِنْ حَدِيدٍ﴾ واحدتها مقمعة، سميت بذلك لأنه (٧) يقمع\n_________\n= ورواه الحاكم في \"المستدرك\" ٢/ ٤١٩ (٣٤٥٨)، عن سعيد بن يزيد به بنحوه.\nوقال: هذا حديث صحيح الإسناد ولم يخرجاه. وقال الذهبي: صحيح.\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٣٤، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٧.\n(٢) هنئ بن أحمر الكناني، شاعر جاهلي. \"الأعلام\" للزركلي ٩/ ١٠٨.\n(٣) انظر: \"لسان العرب\" لابن منظور (صهر).\nوالمقصود من البيت: يصف الشاعر فرخ القطاة الملقى على الأرض لهوانه والماء يساق إليه ليروى وأن الشمس تصهره بحرها فيصبر على ذلك.\nانظر: \"لسان العرب\" لابن منظور (صف)، (صهر) (لقا).\n(٤) في (ج): الحميم، وهو في \"لباب التأويل\" للخازن ٣/ ٢/ ١٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٤.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٥، \"لباب التأويل\" للخازن ٣/ ٢/ ١٠.\n(٧) في (ب): لأنها.","vol":"18","page":323},{"text":"بها المضروب، أي: بذلك (١).\n\n<span data-type=\"title\" id=toc-3001>٢٢ </span>- ﴿كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا﴾\nردوا إليها (٢).\nروى الأعمش عن أبي ظبيان قال: ذكر أنهم يحاولون الخروج من النار حين تجيش جهنم فتلقي من فيها إلى أعلى أبوابها، فيريدون الخروج فتعيدهم (٣) الخزان فيها، وتعيدهم إليها بالمقامع.\nويقولون لهم ﴿وَذُوقُوا عَذَابَ الْحَرِيقِ﴾ (أي: المحرق) (٤) مثل الأليم والوجيع (٥).\nوالذوق مماسة يحصل معها (٦) إدراك الطعم وهو هاهنا توسع والمراد به (٧) إدراكهم الآلام (٨).\n\n<span data-type=\"title\" id=toc-3002>٢٣ </span>- ﴿إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ﴾\n_________\n(١) انظر: \"لسان العرب\" لابن منظور (قمع).\n(٢) انظر: \"لباب التأويل\" للخازن ٣/ ٢/ ١٠.\n(٣) في (ب): فيعذبهم، وفي (ج): فيضربهم.\n(٤) ساقط من (ب).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٥، بنحوه، وإسناده صحيح.\n(٦) في (ب): بها.\n(٧) ساقط من (ج).\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٨، \"لسان العرب\" لابن منظور (ذوق).","vol":"18","page":324},{"text":"وهو جمع سوار (١) ﴿وَلُؤْلُؤًا﴾ قرأ عاصم وأهل المدينة هاهنا وفي سورة الملائكة (٢) ﴿وَلُؤْلُؤًا﴾ بالنصب (٣) على معنى ﴿يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ﴾ واستدلوا بأنها مكتوبة في جميع المصاحف بالألف هاهنا (٤).\nوقرأ الباقون بالخفض فيها (٥) عطفًا على الذهب (٦).\nثم (٧) اختلفوا في وجه إئبات الألف فيه:\nفقال أبو عمرو: أثبت الألف فيه كما أثبتت في قالوا وكانوا (٨).\nوقال الكسائي: أثبتوا فيها (٩) الهمزة، لأن الهمزة حرف من الحروف (١٠).\n_________\n(١) في نسخة (ب): أسوار، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٨.\n(٢) سورة الملائكة هي سورة فاطر آية (٣٣).\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٧)، \"التيسير\" للداني (ص ١٢٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٣/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٩.\n(٥) من (ب)، (ج).\n(٦) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٧)، \"التيسير\" للداني (ص ١٢٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٧) في (ب): (و).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٥.\n(٩) في (ج): أثبتوها فيه.\n(١٠) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٥.","vol":"18","page":325},{"text":"وأما يعقوب فإنه قرأها هنا بالنصب وفي سورة فاطر (١) بالخفض رجوعًا إلى المصحف؛ لأنه كتب في جميع المصاحف هاهنا بالألف، وهناك بغير ألف (٢).\n﴿وَلِبَاسُهُمْ فِيهَا حَرِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-3003>٢٤ </span>- ﴿وَهُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ﴾\nوهو شهادة أن لا إله إلا الله (٣).\nوقال ابن زيد: لا إله إلا الله والله أكبر والحمد لله (٤) نظيرها قوله: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ (٥).\n﴿وَهُدُوا إِلَى صِرَاطِ الْحَمِيدِ﴾ إلى دين الله (٦).\n_________\n(١) فاطر: ٣٣.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١٣٦، \"معالم التنزيل\" للبغوي ٥/ ٣٧٦، عن ابن عباس، \"لباب التأويل\" للخازن ٣/ ٢/ ١١، عن ابن عباس.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٦ وإسناده صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٨٣ (١٣٨٥٧) بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٧٥، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢/ ١١، غير منسوب. والأثر صحيح.\n(٥) فاطر: ١٠.\n(٦) انظر: \"جامع البيان\" للطبري، ١٧/ ١٣٦، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٧٦، \"لباب التأويل\" للخازن ٣/ ٢/ ١١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٣١.","vol":"18","page":326},{"text":"<span data-type=\"title\" id=toc-3004>٢٥ </span>- ﴿إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ﴾\nفعطف بالمستقبل على الماضي؛ لأن المصدر بمعنى دوام الصفة لهم، فقيل (١) معنى الآية: هم يصدون، ومن شأنهم الصد (٢). نظيرها قوله تعالى: ﴿الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ﴾ (٣).\nوقيل: لفظه مستقبل معناه المضي، أي: وصدوا (٤) ﴿عَنْ سَبِيلِ اللَّهِ﴾.\n﴿وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ﴾ خلقناه وبنيناه (٥) ﴿لِلنَّاسِ﴾ كلهم لم يخص به بعضًا منهم دون بعض (٦).\n﴿سَوَاءً الْعَاكِفُ﴾ المقيم (٧) ﴿فِيهِ وَالْبَادِ﴾ الطارئ المنتاب (٨) إليه من غيره (٩).\nوقرأ عاصم برواية حفص، ويعقوب برواية روح: ﴿سَوَاءً﴾\n_________\n(١) في (ج) سقط قوله: فقيل، وفي نسخة (ب): وقيل.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٢٢١، \"جامع البيان\" للطبري ١٧/ ١٣٨، \"إيجاز البيان عن معاني القرآن\" للنيسابوري ٢/ ٥١.\n(٣) الرعد: ٢٨.\n(٤) انظر: \"أضواء البيان\" للشنقيطي ٤/ ٢٩٢.\n(٥) لم أجد هذا القول عند غير المصنف.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ١٣٧، بنحوه.\n(٧) ساقط في (ب)، (ج)، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٧٦، \"لباب التأويل\" للخازن ٣/ ٢/ ١١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٣٢.\n(٨) في الأصل: المشار.\n(٩) انظر: \"جامع البيان\" للطبري ١٧/ ١٣٧، \"معالم التنزيل\" للبغوي ٥/ ٣٧٦، \"لباب التأويل\" للخازن ٣/ ٢/ ١١.","vol":"18","page":327},{"text":"بالنصب بإيقاع الجعل عليه (١)، لأن الجعل يتعدى إلى مفعولين (٢).\nوقرأ الآخرون بالرفع على الابتداء وما بعده، وتمام الكلام عند قوله: ﴿لِلنَّاسِ﴾ (٣).\nواختلف العلماء في معنى الآية، فقال قوم: سواء العاكف فيه والباد في تعظيم حرمته وقضاء النسك به وحق الله الواجب عليهما فيه (٤). وإليه ذهب مجاهد (٥).\nوقال آخرون (٦): هما سواء في النزول فليس أحدهما بأحق بالمنزل (٧) يكون فيه من الآخر، وحرموا بهذِه الآية كراء دور مكة،\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٧)، \"التيسير\" للداني (ص ١٢٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٦ عن حفص.\n(٢) انظر: \"النحو الوافي\" لعباس حسن ٢/ ١٤٤.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٧)، \"التيسير\" للداني (ص ١٢٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٤) في نسخة (ب): لله، وهو في \"معالم التنزيل\" للبغوي ٥/ ٣٧٦، \"لباب التأويل\" للخازن ٣/ ٢/ ١١.\n(٥) أخرجه مجاهد في \"تفسيره\" بنحوه ١/ ٤٢١ وإسناده ضعيف.\nوأخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٧، وإسناده حسن.\nوالأثر حسن.\nوقد جاء عن مجاهد ما يوافق قول الآخرين كما رواه الطبري \"جامع البيان\" ١٧/ ١٣٧، قال: أهل مكة وغيرهم في المنازل سواء.\n(٦) في (ب): الآخرون.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٧، \"لباب التأويل\" للخازن ٣/ ٢/ ١١.","vol":"18","page":328},{"text":"وكرهوا إجارتها في أيام (١) الموسم (٢).\nقال عبد الله بن عمر: سواء أكلت محرمًا أو كراء دار مكة (٣).\nوقال عبد الرحمن بن سابط: كان الحجاج إذا قدموا مكة لم يكن أحد من أهل مكة بأحق بمنزله منهم، فكان الرجل إذا وجد سعة نزل، ففشا فيهم السرق، وكل إنسان يسرق من ناحيته، فاصطنع رجل بابًا فأرسل إليه عمر: اتخذت بابًا من حجاج بيت الله، فقال: لا، إنما جعلته ليحرز متاعهم، وهو قوله: ﴿سَوَاءً الْعَاكِفُ فِيهِ وَالْبَادِ﴾ قال: البادي فيه كالمقيم ليس أحد أحق بمنزله من أحد إلا أن يكون سبق إلى منزله (٤).\nوإلى هذا القول ذهب ابن عباس وابن جبير وابن زيد وباذان قالوا: هما سواء في البيوت والمنازل (٥). والقول الأول أقرب إلى الصواب.\n[١٨٧٩] أخبرني الحسين بن محمد بن الحسين (٦) بقرأتي عليه،\n_________\n(١) من (ب)، (ج).\n(٢) ممن قال بتحريم كراء دور مكة وإجارتها أيام الموسم ابن عباس وابن جبير وابن زيد وباذان والإمام أحمد وإسحاق بن راهويه.\n(٣) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٧).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٧ وإسناده ضعيف.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٧٧، \"لباب التأويل\" للخازن ٣/ ٢/ ١١.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٣٧. عن ابن عباس بنحوه، وإسناده ضعيف. وعن سعيد بن جبير بنحوه، وإسناده صحيح. وعن ابن زيد بلفظ مقارب، وإسناده صحيح. وعن أبي صالح بنحوه، وإسناده ضعيف.\n(٦) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.","vol":"18","page":329},{"text":"قال ظفران بن الحسن (١)، قال: نا أبو محمد بن أبي حاتم (٢)، قال: سمعت أبا إسماعيل الترمذي (٣) بمكة سنة ستين ومائتين، قال: سمعت إسحاق بن راهويه (٤) يقول: جالست الشافعي (٥) بمكة فتذاكرنا في كراء (٦) بيوت مكة، وكان يرخص فيه، (وكنت لا أرخص فيه) (٧)، فذكر الشافعي حديثًا وسكت، وأخذت أنا في الباب أسرد فلما فرغت منه، قلت لصاحب لي من أهل مرو بالفارسية، فرد لاكمًا لأني همست قرية بمرو، فعلم أني راطنت صاحبي بشيء هجوته (٨) فيه فقال لي: أتناظر؟ قلت: وللمناظرة جئت، فقال: قال الله ﷿: ﴿الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ﴾ (٩) نسب الديار إلى مالكيها أو غير\n_________\n(١) أبو الطيب النخاس الدينوري، لم يذكر بجرح أو تعديل.\n(٢) عبد الرحمن بن أبي حاتم، الإمام الثبت.\n(٣) محمد بن إسماعيل بن يوسف السلمي، أبو إسماعيل الترمذي، نزيل بغداد، ثقة، حافظ، لم يتضح كلام أبي حاتم فيه.\n(٤) المروزي، الإمام الثقة الحافظ، المجتهد.\n(٥) الإمام المشهور، أحد الأئمة الحفاظ الأثبات.\n(٦) في (ب): هذا.\n(٧) ساقط في (ب).\n(٨) في الأصل و(ج): هجيته، والمراد بهذِه العبارة كما قال الراوي: أنها قرية بمرو، أو كما قال ياقوت الحموي: قرية عندهم بمرو، يدعون العلم وليس لهم علم واسع. أو كما يقول السبكي: هذا الرجل ليس له كمال.\nانظر: \"طبقات الشافعية الكبرى\" للسبكي ٢/ ٨٩، \"معجم الأدباء\" لياقوت ٥/ ٢٤٠١.\n(٩) الحج: ٤٠.","vol":"18","page":330},{"text":"مالكيها، وقال النبي - ﷺ - يوم فتح مكة: \"من أغلق بابه فهو آمن ومن دخل دار أبي سفيان فهو آمن\" (١)، \"وهل ترك عقيل لنا من رباع\" (٢) نسب الديار إلى أربابها أو إلى (٣) غير أربابها، وقال لي: اشترى عمر\n_________\n(١) رواه مسلم في كتاب الجهاد والسير، باب فتح مكة (١٧٨٠)، قال: حدثنا بن فروخ حدثنا سليمان بن المغيرة، حدثنا ثابت البناني عن عبد الله بن رباح، عن أبي هريرة مطولًا.\nوقال: حدثني عبد الله بن عبد الرحمن الدارمي، حدثنا يحيى بن حسان، حدثنا حماد بن سلمة، أخبرنا ثابت عن عبد الله بن رباح به مطولًا.\n(٢) رواه البخاري في كتاب المغازي، باب: أين ركز النبي - ﷺ - الراية يوم الفتح (٤٢٨٢)، قال: حدثنا سليمان بن عبد الرحمن، حدثنا سعدان بن يحيى، حدثنا محمد بن أبي حفصة عن الزهري، عن علي بن حسين، عن عمرو بن عثمان، عن أسامة بن زيد بلفظ مقارب.\nورواه في كتاب الحج باب: توريث دور مكة وبيعها وشرائها وأن الناس في مسجد الحرام سواء خاصة (١٥٨٨)، قال: حدثنا أصبغ، قال: أخبرني ابن وهب، عن يونس، عن ابن شهاب به بمثله.\nورواه في كتاب الجهاد، باب إذا أسلم قوم في دار الحرب ولهم مال وأرضون فهي لهم (٣٠٥٨)، قال: ثنا محمد، أنا عبد الرزاق، أنا معمر عن الزهري به.\nورواه مسلم في كتاب الحج، باب النزول بمكة للحاج وتوريث دورها (١٣٥١)، قال: حدثنا أبو الطاهر وحرملة بن يحيى قالا: أخبرنا ابن وهب، أخبرنا يونس ابن يزيد، عن ابن شهاب به.\nوقال: حدثنا محمد بن مهران الرازي، وابن أبي عمر، وعبد بن حميد جميعًا، عن عبد الرزاق، عن معمر، عن الزهري به.\nوقال: حدثنيه محمد بن حاتم، حدثنا روح بن عبادة حدثنا محمد بن أبي حفصة وزمعة بن صالح، قالا: حدثنا ابن شهاب به.\n(٣) من (ب).","vol":"18","page":331},{"text":"ابن الخطاب - ﵁ - دار السجن من مالك أو غير مالك (١) فلما علمت أن الحجة قد لزمتني قمت (٢).\n_________\n(١) رواه البخاري معلقًا في كتاب الخصومات، باب الربط والحبس في الحرم قبل الحديث (٢٤٢٣).\nوقال ابن حجر في \"تغليق التعليق\" ٣/ ٣٢٧: رواه عبد الرزاق عن معمر وابن عيينة وابن جريج ثلاثتهم عن عمرو وزاد في رواية ابن جريج أنها دار السجن.\nورواه عبد الرزاق في \"المصنف\" ٥/ ١٤٧ (٩٢١٣) والإسناد صحيح.\n(٢) [١٨٧٩] الحكم على الإسناد:\nفيه ظفران لم يذكر بجرح أو تعديل.\nالتخريج: انظر: \"آداب الشافعي\" للبيهقي ١/ ٢١٢ - ٢١٤، وإسناده ضعيف.\nوذكر القصة الذهبي في \"سير أعلام النبلاء\" ١٠/ ٦٨، مجملة، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٥، وقال: إنها حصلت في مسجد الخيف، والإمام أحمد حاضر معهم، والزيلعي في \"نصب الراية لأحاديث الهداية\" ٤/ ٢٦٦، والسبكي في \"طبقات الشافعية الكبرى\" ٢/ ٨٩.\nمسألة دور مكة بيعها وإجارتها: اختلف العلماء في بيع دور مكة وإجارتها على ثلاثة أقوال: سبب الخلاف في المسألة مبني على أصلين: الأصل الأول: أن دور مكة هل هي ملك لأهلها أم هي للناس عامة، وهذا الأصل مبني على الخلاف في فتح مكة هل كان عنوة، أم كان صلحًا.\nوالذي يترجح والله أعلم أن فتح مكة كان عنوة، فقد دخل المسلمون مكة بالقوة ويدل على ذلك: أولًا: قول رسول الله - ﷺكما في الحديث الصحيح من حديث أبي شريح العدوي: \"فإن آحد ترخص لقتال رسول الله - ﷺ - فيها، فقولوا له: إن الله أذن =","vol":"18","page":332},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= لرسوله ولم يأذن لكم، وإنما أذن لي فيها ساعة من نهار، وقد عادت حرمتها اليوم كحرمتها بالأمس\". ولو كان دخلها صلحًا لما كان لهذا الحديث اعتبار، مما يدل على أن فتح مكة كان عنوة وقوة.\n\"صحيح البخاري\" كتاب المغازي، باب منزل النبي - ﷺ - يوم الفتح (٤٢٩٢).\nثانيًا: حديث أنس بن مالك أن الرسول - ﷺ - دخل مكة يوم الفتح وعلى رأسه المغفر، فلما نزعه جاءه رجل فقال: ابن أخطل متعلق بأستار الكعبة، فقال اقتله.\nكتاب جزاء الصيد، باب دخول الحرم ومكة بغير إحرام (١٨٤٦).\nثالثًا: أنه لم ينقل أحد أن النبي - ﷺ -، صالح أهل مكة يوم الفتح، أو جاءه أحد منهم يطلب الصلح.\nرابعًا: أن الصلح يقتضي الأمان العام، ولو صالح الرسول - ﷺ - أهل مكة يوم الفتح لما أعطى الأمان من أغلق بابه عليه، أو دخل المسجد، أو فى خل دار أبي سفيان.\nالأصل الثاني: هل المراد من قوله تعالى ﴿وَالْمَسْجِدِ الْحَرَامِ﴾ هو المسجد الحرام بذاته، أم أراد الحرم كله.\nوالراجح أن المراد بالمسجد الحرام هو المسجد بذاته؛ لأن المسجد هو المقصود من خروج الرسول - ﷺ - والمسلمين، وهو الذي يقصده الناس الذين يفدون إلى مكة، ولا يقصد الناس مكة في القديم والحديث إلا لتعظيم البيت الحرام، وعلى هذا فالناس سواء في تعظيم البيت الحرام دون المساواة في دور مكة، والله أعلم.\nأدلة أصحاب القول الأول:\n١ - أن المراد بقوله تعالى ﴿وَالْمَسْجِدِ الْحَرَامِ﴾ هو جميع الحرم لكثرة إطلاق ذلك عليه في النصوص كما في الآيات التالية: قوله تعالى: ﴿سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ﴾ [الإسراء: ١].\nوقوله تعالى: ﴿إِلَّا الَّذِينَ عَاهَدْتُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ﴾ [التوبة: ٧].\n٢ - قوله تعالى: ﴿إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا﴾ [النمل: ٩١]. =","vol":"18","page":333},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وجه الدلالة: والمحرم لا يجوز بيعه.\n٣ - ما روى الدارقطني عن الحسين بن إسماعيل نا أحمد بن محمد بن يحيى بن سعيد، نا عبد الله بن نمير، نا إسماعيل بن إبراهيم بن مهاجر، عن أبيه، عن عبد الله بن باباه، عن عبد الله بن عمرو أن الرسول - ﷺ - قال: \"مكة مناخ لا تباع رباعها ولا تؤجر بيوتها\".\nقال الدارقطني في \"السنن\" ٣/ ٥٨: إسماعيل بن إبراهيم بن مهاجر، ضعيف، ولم يروه غيره.\nورواه الحاكم في \"المستدرك\" ٢/ ٦١ عن أبي الوليد الفقيه، حدثنا جعفر بن أحمد الشامان، حدثنا أحمد بن محمد بن يحيى بن سعيد به بنحوه. وقال: حديث صحيح الإسناد ولم يخرجاه.\nالقول الثاني: من قال بجواز بيع وتأجير دور مكة، وقال به الشافعي وهو مذهب الأحناف.\nأدلة أصحاب القول الثاني: استدلوا بما ورد من الأدلة في قصة مناظرة الشافعي مع إسحاق بن راهويه المتقدم ذكرها.\nالقول الثالث: من قال: تملك وتورث، ولا تباع ولا تؤجر، وذلك جمعًا بين الأدلة، وهو قول الإمام أحمد.\nوالراجح والله أعلم هو القول بجواز بيع وتأجير دور مكة، وذلك لصحة الأدلة عليه، والتصريح فيها بملكية البيوت لأهلها؛ ولأن أهل مكة منذ زمن الفتح وهم يتصرفون في بيوتهم كيف شاءوا، وهو الذي عليه العمل قديمًا وحديثًا؛ ولأنه لو لم تملك بيوت مكة وتؤجر لما كان اهتم بها أحد من ناحية البناء والنظافة والمحافظة عليها.\nأما الرد على أصحاب القول بتحريم بيعها وتأجيرها فكالتالي:\nأولًا: أن أدلتهم ليس فيها التصريح بالنهي عن ذلك، ووجه الدلالة التي استدلوا به في الآيات ضعيف، لأن المراد خصوص المسجد دون غيره من أرض الحرم =","vol":"18","page":334},{"text":"﴿وَمَنْ يُرِدْ فِيهِ﴾ أي: في المسجد الحرام (١).\n﴿بِإِلْحَادٍ بِظُلْمٍ﴾ يعني: إلحاد الظلم، وهو الميل إلى الظلم (٢) والباء فيه زائدة (٣) كقوله: ﴿تَنْبُتُ بِالدُّهْنِ﴾ (٤) أي: تنبت الدهن (٥).\n_________\n= وذلك للتصريح بنفس المسجد.\nوأما استدلالهم بوجه الدلالة من قوله تعالى: ﴿رَبَّ هَذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا﴾ فوجه الاستدلال ضعيف؛ لأن المراد بالتحريم حرمة صيدها وشجرها والقتال فيها بدليل الأحاديث الصحيحة كما قال النبي - ﷺ -: \"لا ينفر صيدها ولا يعضد شوكها .. \".\n\"صحيح البخاري\" كتاب المغازي، باب من شهد الفتح (٤٣١٣).\nثانيًا: ما استدلوا به من حديث عبد الله بن عمرو، فإن فيه إسماعيل بن إبراهيم بن مهاجر وهو ضعيف، كما صرح بذلك الدارقطني.\nوقال عنه ابن حجر في \"تقريب التهذيب\" (٤١٧): ضعيف.\nوللنظر في المسألة ينظر في \"مسائل الإمام أحمد\" رواية إسحاق النيسابوري ١/ ١٤٩، \"البحر الرائق شرح كنز الدقائق\" لابن نجيم الحنفي ٨/ ٧، \"الأشباه والنظائر على مذهب أبي حنيفة\" لابن نجيم الحنفي (٢٨٠)، \"المجموع شرح المهذب\" للنووي ٧/ ٤٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٣٢ - ٣٤، \"أضواء البيان\" للشنقيطي ٢/ ٧٥، \"إعلام أهل البلد الحرام بأن بيع دور مكة وأخذ الكراء عنها دائر بين المكروه والحرام\" لمحمود حسن ربيع (ص ٩).\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٧.\n(٢) انظر: \"معالم التنزيل\" ٥/ ٣٧٧، \"لباب التأويل\" للخازن ٣/ ٢/ ١٢، \"الجامع لأحكام القرآن\" ١٢/ ٣٤.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة (٤٨)، \"الدر المصون\" للسمين الحلبي ٨/ ٢٦٠.\n(٤) المؤمنون: ٢٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٧.","vol":"18","page":335},{"text":"قال الفراء: فسمعت أعرابيًّا من ربيعة فسألته عن شيء، فقال: أرجو بذاك، يريد أرجو ذاك (١).\nوقال الشاعر (٢):\nبواد يمان ينبت الشث صدره ... وأسفله بالمرخ والشبهان (٣)\nأي: المرخ.\nقال الأعشى:\nضمنت برزق عيالنا أرماحنا (٤)\nأي: رزق.\n_________\n(١) في (ب)، (ج): بذلك ... ذلك.\nوهو في \"معاني القرآن\" للفراء ٢/ ٢٢٣.\n(٢) هو المنخل بن مسعود بن عامر من بني يشكر، الأحول اليشكري، شاعر جاهلي، به ضرب المثل في الشيء الذي لا يرجى عودته: لا أفعله حتى يؤوب المنخل. انظر: \"الأعلام\" للزركلي ٨/ ٢٢٥.\n(٣) انظر: \"لسان العرب\" لابن منظور (شبه).\nوالمقصود من البيت: أي: يتمنى العيش في واد ينبت في الشث وهو نبات طيب الرائحة والطعم، وينبت فيه كذلك المرخ وهو شجر ينفرش ويطول في السماء وينبت فيه كذلك الشبهان وهو نوع من الرياحين.\nانظر: \"لسان العرب\" لابن منظور (شث)، (مرخ).\n(٤) \"ديوان الأعشى\" (٧٤)، ورواية الديوان:\nضمنت لنا أعجازهن قدورنا ... وضروعهن لنا الصريح الأجردا\nوالمقصود من البيت: أي أن أرماحنا قد ضمنت لنا رزق عيالنا في الحروب كما أن ضروع الإبل تدر علينا اللبن الذي قد ذهبت أو سكنت رغوته.\nانظر: \"لسان العرب\" لابن منظور (جرد)، (صرح)، (ضرع).","vol":"18","page":336},{"text":"وقال آخر (١):\nألم يأتيك والأنباء تنمي ... بما لاقت لبون بني زياد (٢)\nواختلفوا في معنى الآية، فقال مجاهد وقتادة: ﴿وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ﴾ هو الشرك أن يعبد فيه غير الله ﷿ (٣).\nوقال آخرون (٤): هو استحلال الحرام وركوب الآثام فيه (٥).\nقال ابن مسعود: ما من رجل هم بسيئة فتكتب له، ولو أن رجلًا بعدن أبين أو ببلد آخر يهم أن يقتل رجلًا بمكة، أو يهم فيها بسيئة (ولم يعملها) (٦) لأذاقه الله العذاب الأليم (٧).\nوقال ابن عباس: هو أن تقتل فيه من لا يقتلك، أو تظلم فيه (٨) من\n_________\n(١) هو قيس بن زهير بن جذيمة بن رواحة الغطفاني.\n(٢) انظر: \"الأغاني\" لأبي الفرج الأصبهاني ١٧/ ١٩٨، \"خزانة الأدب\" للبغدادي ٨/ ٣٥٩، ٣٦١، رواية \"الأغاني\": ألم يبلغك ...\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤، وإسناده صحيح.\nوأخرجه الطبري في \"جامع البيان\" ١٧/ ١٤٠، وإسناده ضعيف.\n(٤) في (ب): الآخرون.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٤٠.\n(٦) ساقط من (ب).\n(٧) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٤٠، وإسناده ضعيف.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٨٣ (١٣٨٦٢) بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٧٧ - ٣٧٨.\n(٨) من (ج).","vol":"18","page":337},{"text":"لا يظلمك (١).\nوهذا القول معنى قول الضحاك وابن زيد (٢).\n[١٨٨٠] أخبرنا (أبو عمرو) (٣) أحمد بن أبي الفراتي (٤) قال: نا المغيرة بن عمرو (٥)، قال: نا المفضل بن محمد (٦)، قال: نا محمد ابن يوسف (٧)، قال أبو قرة (٨)، قال: ذكر سفيان (٩)، عن ليث (١٠)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٤٠، وإسناده مسلسل بالضعفاء.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٤١ عن الضحاك بن مزاحم بنحوه وإسناده حسن.\nوعن ابن زيد بمعناه وإسناده صحيح.\n(٣) من (ج).\n(٤) من (ج)، أبو عمر الخوجاني، لم يذكر بجرح أو تعديل.\n(٥) أبو الحسن التاجر، يروي موضوعات.\n(٦) أبو سعيد الكوفي، ثقة، في الأصل: الفضل.\n(٧) محمد بن يوسف الزبيدي -بفتح الزاي وكسر الموحدة- أبو حمة -بضم المهملة وفتح الميم الخفيفة- ذكره ابن حبان في \"الثقات\"، روى عن أبي قرة موسى بن طارق، روى عنه محمد بن مسلم قال ابن حجر: صدوق، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٢١، \"الثقات\" لابن حبان ٩/ ١٠٤، \"التقريب\" لابن حجر (٦٤١٨).\n(٨) في (ب): محمد بن يوسف أبو حمزة، وهو موسى بن طارق اليماني، أبو قرة، بضم القاف، الزبيدي، القاضي روى عن موسى بن عقبة وابن جريج والثوري، وعنه ابن راهويه، قال أبو حاتم: محله الصدق، ذكره ابن حبان في \"الثقات\"، قال ابن حجر: ثقة، يغرب. \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٤٨، \"الثقات\" لابن حبان ٩/ ١٥٩، \"التقريب\" لابن حجر (٦٩٧٧).\n(٩) الثوري، ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(١٠) ليث بن أبي سليم، صدوق، اختلط جدًّا، ولم يتميز حديثه فترك.","vol":"18","page":338},{"text":"عن مجاهد أنَّه قال: تضاعف السيئات بمكة كما تضاعف الحسنات (١).\nقال ابن جريج: هو استحلال الحرم متعمدًا (٢).\nوقال حبيب بن أبي ثابت: احتكار الطعام بمكة (٣).\nوقال بعضهم: هو كل شيء كان منهيًّا عنه، من القول والفعل، حتَّى قول القائل: لا والله وبلى والله (٤).\nروى شعبة (٥) عن منصور (٦)، عن مجاهد (٧)، عن عبد الله بن عمرو أنَّه كان له فسطاطان (٨): أحدهما: فِي الحل، والآخر: فِي الحرم، فإن أراد أن يعاتب أهله عاتبهم فِي الآخر، فسئل عن ذلك، فقال: كنا نحدث أن من الإلحاد فيه أن يقول الرَّجل: كلا (٩) والله وبلى والله (١٠).\n_________\n(١) [١٨٨٠] الحكم على الإسناد:\nضعيف جدًّا، لضعف المغيرة بن عمرو المكيّ، ولترك حديث ليث بن أبي سليم.\nالتخريج: لم أجد هذا الأثر عند غير المصنف.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٤١، وإسناده ضعيف.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٤١، وإسناده ضعيف.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٤١.\n(٥) ابن الحجاج، ثِقَة حافظ متقن.\n(٦) ابن المعتمر، ثِقَة ثبت\n(٧) ثِقَة إمام فِي التفسير وفي العلم.\n(٨) فِي (ب): فسطاطا.\n(٩) فِي (ب): لا.\n(١٠) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٤١.\nوالإسناد صحيح. والأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٧٨، \"الجامع لأحكام =","vol":"18","page":339},{"text":"<span data-type=\"title\" id=toc-3005>٢٦ </span>- ﴿وَإِذْ بَوَّأْنَا﴾\nوطأنا (١). قال ابن عباس: جعلنا (٢).\nوقال الحسن: أنزلنا (٣).\nوقال مقاتل بن سليمان: دللناه عليه (٤).\nوقال ابن حيان: هيأنا (٥) نظيره ﴿تُبَوِّئُ الْمُؤْمِنِينَ﴾ (٦)، ﴿وَبَوَّأَكُمْ فِي الْأَرْضِ﴾ (٧)، ﴿لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا﴾ (٨).\n﴿لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ﴾ والمكان جوهر يمكن أن يثبت عليه غيره، (كما أن الزمان عرض يمكن أن يحدث فيه غيره) (٩) وأراد بالبيت الكعبة (١٠) ﴿أَنْ لَا تُشْرِكْ﴾ يعني: أمرناه (وعهدنا إليه أن لا\n_________\n= القرآن\" للقرطبي ١٢/ ٣٤.\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٤٢، \"معالم التنزيل\" للبغوي ٥/ ٣٧٨، \"لباب التأويل\" للخازن ٣/ ٢/ ١٢.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٨، \"لباب التأويل\" للخازن ٣/ ٢/ ١٢.\n(٣) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٨).\n(٤) فِي الأصل: دللنا، وهو فِي \"تفسير أبي القاسم الحبيبي\" (ص ١٩٨).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٨.\n(٦) آل عمران: ١٢١.\n(٧) الأعراف: ٧٤.\n(٨) العنكبوت: ٥٨.\n(٩) ساقط من (ب).\nوهو فِي \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (ص ٧٧٢) بنحوه.\n(١٠) انظر: \"جامع البيان\" للطبري ١٧/ ١٤٣.","vol":"18","page":340},{"text":"تشرك بي شيئا (١).\n﴿وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ﴾ يعني: المصلين (٢) ﴿وَالرُّكَّعِ السُّجُودِ﴾ يعني) (٣):\n«و) عهدنا إِلَى إبراهيم أَيضًا أن\n\n<span data-type=\"title\" id=toc-3006>٢٧ </span>- ﴿أَذِّنْ﴾\nأي: أعلم) (٤) وناد (٥).\n﴿فِي النَّاسِ بِالْحَجِّ﴾ فقال إبراهيم ﵇: (يَا رب) (٦) وما يبلغ صوتي؟ ! فقال: عليك الأذان وعلى البلاغ (٧). فقام إبراهيم ﵇ على المقام، وقيل: على جبل أبي قبيس (٨) ونادى (٩): أيها النَّاس\n_________\n(١) انظر: \"لباب التأويل\" للخازن ٣/ ٢/ ١٣.\n(٢) أخرجه عبد الرزاق فِي \"تفسير القرآن\" ٢/ ٣٦.\nوالإسناد صحيح.\nوالأثر ذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٤٨٦ (١٣٨٧٦) عن عطاء، والقرطبي فِي \"الجامع لأحكام القرآن\" ١٢/ ٣٧.\n(٣) ساقط من (ب).\n(٤) ساقط من (ج).\n(٥) \"جامع البيان\" للطبري ١٧/ ١٤٣، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٧٨، \"لباب التأويل\" للخازن ٣/ ٢/ ١٣.\n(٦) ساقط من (ب).\n(٧) فِي (ج): الإبلاغ.\n(٨) جبل أبي قبيس: جبل مشرف على مكة.\nانظر: \"مراصد الاطلاع\" للبغدادي ٣/ ١٠٦٦.\n(٩) فِي نسخة (ب): ألا، وفي (ج): يا.","vol":"18","page":341},{"text":"ألا إن ربكم قد بنى بيتًا فحجوه. فأسمع الله تعالى ذلك فِي أصلاب الرجال وأرحام النساء، وما بين المشرق والمغرب، والبر والبحر، من سبق فِي علم الله سبحانه أن يحج إِلَى يوم القيامة، فأجابه: لبيك اللهم لبيك (١).\nوقال (٢) ابن عباس: عنى بالنَّاس (٣) فِي هذِه الآية أهل القبلة (٤).\nوزعم الحسن (٥) أن قوله: ﴿وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ﴾ كلام مستأنف، وأن المأمور بهذا التأذين محمَّد - ﷺ -، أمر نبيه (٦) ﵇ أن يفعل ذلك فِي حجة الوداع (٧).\n﴿يَأْتُوكَ رِجَالًا﴾ مشاة على أرجلهم، جمع راجل مثل قائم وقيام، وصائم وصيام (٨) ﴿وَعَلَى كُلِّ ضَامِرٍ﴾ أي: ركبانًا (٩). والضامر:\n_________\n(١) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٤٤، عن ابن عباس بنحوه، وإسناده ضعيف.\n(٢) فِي الأصل: فقال.\n(٣) ساقطة من (ب)، وفي (ج): عنى بهذا النَّاس.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٩، \"لباب التأويل\" للخازن ٣/ ٢/ ١٣.\n(٥) فِي (ج): والحسن زعم.\n(٦) ساقطة من (ب)، (ج).\n(٧) \"معالم التنزيل\" للبغوي ٥/ ٣٧٩، \"لباب التأويل\" للخازن ٣/ ٢/ ١٣.\nوهذا قول ضعيف؛ لأن الخطاب فِي الآية السابقة لإبراهيم ﵇ لسياق الآيات؛ ولأن الحج كان فِي الأمم الماضية بدليل أن أهل الجاهلية كانوا يحجون البيت مما يدل على وجود تلك الشعيرة قبل بعثة الرسول - ﷺ -.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٩، \"لسان العرب\" لابن منظور (رجل).\n(٩) انظر: \"جامع البيان\" للطبري ١٧/ ١٤٤، \"معالم التنزيل\" للبغوي ٥/ ٣٧٩.","vol":"18","page":342},{"text":"البعير المهزول (١). وإنما جمع (٢) ﴿يَأْتِينَ﴾ لمكان كل، أراد النوق (٣) ﴿مِنْ كُلِّ فَجٍّ عَمِيقٍ﴾ طريق بعيد (٤).\n[١٨٨١] سمعت أَبا الحسن محمَّد بن القاسم الفقيه (٥) يقول: سمعت أَبا القاسم بشر بن محمَّد بن ياسين القاضي (٦) يقول: رأيت فِي الطواف كهلًا قد أجهدته العبادة، واصفر لونه، وبيده عصا وهو يطوف معتمدًا عليها (٧)، فتقدمت إليه وجعلت أسأله، فقال لي: من أين أَنْتَ؟ قلت: من خراسان. قال: فِي أي ناحية تكون خراسان؟ كأنه جهلها، فقلت: ناحية من نواحي المشرق، فقال: فِي كم تقطعون هذا الطريق؟ قلت: فِي شهرين أو ثلاثة (٨) أشهر. قال: أفلا تحجون كل عام؟ ! فأنتم من جيران هذا البيت. فقلت له (٩): وكم\n_________\n(١) \"جامع البيان\" للطبري ١٧/ ١٤٤، \"معالم التنزيل\" للبغوي ٥/ ٣٧٩، \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (ص ٥١٢).\n(٢) فِي الأصل: جمع بين.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٢٢٤، \"جامع البيان\" للطبري ١٧/ ١٤٤.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٤٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٨٨ (١٣٨٨٧) عن مجاهد، \"لباب التأويل\" للخازن ٣/ ٢/ ١٣.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) الباهلي، النَّيْسَابُورِيّ الفقيه، القاضي، الإمام، المحدث، أملى مجالس، وكان مكثرًا لكن ضيَّع أصوله، روى عن ابن خزيمة والسراج، وعنه الحاكم وأبو سعد الكنجروذي مات سنة (٣٧٨ هـ). \"سير أعلام النبلاء\" للذهبي ١٦/ ٣٢٨، ٣٨٥.\n(٧) فِي الأصل: معتمرًا عاريًا.\n(٨) فِي (ب)، (ج): وثلاثة.\n(٩) من (ب).","vol":"18","page":343},{"text":"بينكم وبين هذا البيت؟ ! فقال: مسيرة خمس سنين، خرجت من بلدي ولم يكن فِي رأسي ولحيتي شيب. فقلت: هذا والله (١) الجهد البين، والطاعة الجميلة، والمحبة الصادقة. فضحك فِي وجهي، وأنشأ يقول:\nزر من هويت وإن شطت بك الدار. . . وحال من دونه حجب وأستار\nلا يمنعنك بعد من زيارته ... إن المحب لمن يهواه زوار (٢)\n\n<span data-type=\"title\" id=toc-3007>٢٨ </span>- ﴿لِيَشْهَدُوا﴾\nليحضروا (٣) ﴿مَنَافِعَ لَهُمْ﴾ يعني: التجارة.\nعن سعيد بن جبير، وهي رواية أبي رزين، عن ابن عباس قال: هي الأسواق (٤).\n_________\n(١) فِي (ب)، (ج): والله هذا.\n(٢) [١٨٨١] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وابن ياسين ضيَّع أصوله.\nالتخريج:\nلم أقف عليه عند غير المصنف.\n(٣) من (ب)، (ج).\nوهو فِي \"معالم التنزيل\" للبغوي ٥/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٤١.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٤٦ وإسناده حسن.\nوعن ابن عباس وإسناده ضعيف.","vol":"18","page":344},{"text":"مجاهد: التجارة وما يرضي الله سبحانه من أمر الدنيا والآخرة (١).\nسعيد بن المسيّب وعطية العوفي ومحمَّد بن عليّ الباقر: العفو والمغفرة (٢).\n﴿وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ﴾ يعني (٣): عشر ذي الحجة فِي قول أكثر المفسرين، والمعدودات أيام التشريق (٤)، وإنما قيل لها معدودات؛ لأنها قليلة، وقيل: للعشر معلومات ليحرص (٥) على علمها بحسابها من أَجل أن وقت الحج فِي (٦) آخرها (٧).\n_________\n(١) فِي (ج): تقدم قول مجاهد على قول سعيد بن جبير.\nوالأثر أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٤٧. والإسناد صحيح.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٤٧.\nوالإسناد ضعيف.\nوالأثر ذكره البَغَوِيّ فِي \"معالم التنزيل\" ٥/ ٣٧٩، والخازن فِي \"لباب التأويل\" ٣/ ٢/ ١٣، غير منسوب.\nوالقول الراجح: أن المنافع تشمل أمور الدنيا والآخرة، فهي تشمل العفو والمغفرة من الله سبحانه، وتشمل التجارة، والبيع فِي الأسواق، والمنافع الأخرى.\n(٣) ساقطة من (ب).\n(٤) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٤٨، عن قتادة.\nوالإسناد صحيح.\nوالأثر فِي \"معالم التنزيل\" للبغوي ١/ ٢٣٣، \"لباب التأويل\" للخازن ٣/ ٢/ ١٣، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١.\nوالأثر صحيح.\n(٥) فِي (ب)، (ج): للحرص.\n(٦) ساقطة من (ب).\n(٧) انظر: \"معالم التنزيل\" للبغوي ١/ ٢٣٤، \"لباب التأويل\" للخازن ٣/ ٢/ ١٣.","vol":"18","page":345},{"text":"وقال مقاتل: المعلومات أيام التشريق (١).\nمحمَّد بن كعب: المعدودات والمعلومات واحدة (٢).\n﴿عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ﴾ يعني: الهدايا والضحايا من الإبل والبقر والغنم (٣).\n﴿فَكُلُوا مِنْهَا﴾ أمر إباحة وليس بواجب (٤).\nقال المفسرون: وإنما قال ذلك؛ لأن أهل الجاهلية كانوا ينحرون ويذبحون ولا يأكلون من لحوم هداياهم شيئًا (٥).\n﴿وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ﴾ يعني: الزمن (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٧٩.\n(٢) فِي نسخة (ب): المعلومات والمعدودات واحد، وهو فِي \"تفسير أبي القاسم الحبيبي\" (ص ١٩٨).\nقلت: والراجح أن الأيام المعلومات هي عشر ذي الحجة، والمعدودات أيام التشريق، لصحة الدليل، ولكونه هو قول الجمهور كما ذكر ذلك القرطبي.\nقال القرطبي فِي \"الجامع لأحكام القرآن\" ٣/ ٣: ولا يشك أحد أن المعدودات لا تتناول أيام العشر.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١٤٧، \"معالم التنزيل\" للبغوي ٥/ ٣٧٩ - ٣٨٠، \"لباب التأويل\" للخازن ٣/ ٢/ ١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٤٤.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٣٨٠، \"لباب التأويل\" للخازن ٣/ ٢/ ١٤.\n(٥) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٨٩ (١٣٨٩٥) عن إبراهيم بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٨٠، \"لباب التأويل\" للخازن ٣/ ٢/ ١٤.\n(٦) الزمن: بفتح الزاي وكسر الميم، هو المبتلى الذي اشتدت حاجته.\nانظر: \"لسان العرب\" لابن منظور، (زمن). =","vol":"18","page":346},{"text":"﴿الْفَقِيرَ﴾ الذي لا شيء له (١).\n\n<span data-type=\"title\" id=toc-3008>٢٩ </span>- ﴿ثُمَّ لْيَقْضُوا﴾\nواختلف القراء (٢) فِي هذِه اللامات، فكسرها بعضهم فرقًا بين ثم والواو والفاء (٣)، لأن ثم مفصول من الكلام، والواو والفاء كأنهما من نفس الكلمة (٤).\nوجزمها الآخرون؛ لأنها (٥) كلها لامات الأمر (٦).\n_________\n= والأثر رواه الطبري فِي \"جامع البيان\" ١٧/ ١٤٨، عن ابن عباس.\nوالإسناد مسلسل بالضعفاء.\nوذكره البَغَوِيّ فِي \"معالم التنزيل\" ٥/ ٣٨٠، والخازن فِي \"لباب التأويل\" ٣/ ٢/ ١٤.\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٤٨، \"معالم التنزيل\" للبغوي ٥/ ٣٨٠، \"لباب التأويل\" للخازن ٣/ ٢/ ١٤.\n(٢) فِي (ج): العلماء.\n(٣) فِي (ب): والقاف.\n(٤) قرأ أبو عمرو وابن عامر وورش عن نافع ويعقوب بكسر اللام فِي قوله: ﴿ثُمَّ لْيَقْضُوا﴾، ﴿ثُمَّ لْيَقْطَعْ﴾.\nوقرأ ابن كثير بكسر اللام فِي قوله: ﴿ثُمَّ لْيَقْضُوا﴾. وقرأ ابن عامر بكسر اللام فِي قوله: ﴿وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا﴾.\nقال الفراء فِي \"معاني القرآن\" للفراء ٢/ ٢٢٤: وذلك لأن الوقوف على (ثم) يحسن، ولا يحسن فِي الفاء ولا الواو، وهو وجه إلَّا أن أكثر القراء على تسكين اللام فِي (ثم).\nوانظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٧).\n(٥) فِي (ب): لأن.\n(٦) قرأ بالجزم ابن كثير وعاصم وحمزة والكسائي فِي قوله: ﴿ثُمَّ لْيَقْضُوا﴾، ﴿ثُمَّ لْيَقْطَعْ﴾. =","vol":"18","page":347},{"text":"والتفث: مناسك الحج كلها (١) عن ابن عمر وابن عباس (٢).\nقال القرظي ومجاهد: هو مناسك الحج وأخذ الشارب ونتف الإبط وحلق العانة وقص الأظفار (٣).\nعكرمة: التفث الشعر والظفر (٤).\nروى (٥) الوالبي عن ابن عباس: هو وضع الإحرام من حلق الرأس وقص الأظفار ولبس الثياب ونحوها (٦).\nوأصل التفث فِي اللغة: الوسخ، تقول العرب للرجل تستقذره: ما\n_________\n= وقرأ أبو عمرو وابن كثير ونافع وحمزة والكسائي والأعمش بجزم اللام فِي قوله: ﴿وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا﴾.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٧)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(١) فِي (ج): قال.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٥٠، بنحوه، عن ابن عمر، وإسناده ضعيف.\nوعن ابن عباس بنحوه، وإسناده مسلسل بالضعفاء.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٠ - ٣٨١، \"لباب التأويل\" للخازن ٣/ ٢/ ١٤، \"الجامع لأحكام القرآن\" ١٢/ ٤٩.\n(٣) أخرجه مجاهد فِي \"تفسيره\" ١/ ٤٢٣، بنحوه، وإسناده ضعيف.\nوأخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٤٩، بنحوه، وإسناده ضعيف.\nوالأثر ذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٤٩٠ (١٣٩٠٢) عن مجاهد، والبغوي فِي \"معالم التنزيل\" ٥/ ٣٨١.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٤٩، بمثله، وإسناده صحيح.\n(٥) من (ج).\n(٦) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٥٠، وإسناده ضعيف.","vol":"18","page":348},{"text":"أتفثك، ما أوسخك وأقذرك (١).\nقال أمية بن أبي الصلت:\nشاحين آباطهم لم يقلعوا (٢) تفثًا ... وينزعوا عنهم قملًا وصئبانا (٣)\nقوله ﷿: ﴿وَلْيُوفُوا نُذُورَهُمْ﴾ قال مجاهد: نذر الحج والهدي وما ينذر الإنسان من شيء يكون فِي الحج (٤).\n﴿وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ﴾ أراد الطواف الواجب وهو طواف الإفاضة والزيارة، يطاف بعد التعريف (٥)، إما يوم النحر وإما بعده (٦).\nواختلف العلماء فِي معنى العتيق، قال ابن عباس وابن الزُّبير\n_________\n(١) \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (ص ١٦٥).\n(٢) فِي نسخة (ب): يقتلعوا.\n(٣) رواية الديوان:\nحفوا رؤوسهم لم يحلقوا تفثًا ... ولم يسلوا لهم قملًا وصئبانا\n\"ديوان أمية بن أبي الصلت\" (١٣٦).\n(٤) أخرجه مجاهد فِي \"تفسيره\" ١/ ٤٢٣، بنحوه، وإسناده ضعيف.\nوأخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٥٠، وإسناده حسن.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨١.\n(٥) التعريف: هو الوقوف بعرفات.\nانظر: \"لسان العرب\" لابن منظور (عرف)، والأثر ذكره ابن أبي حاتم ٨/ ٢٤٩٠ (١٣٩٠٣) عن مجاهد، والبغوي فِي \"معالم التنزيل\" ٥/ ٣٨١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨١، بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٥٠ - ٥١، بنحوه.","vol":"18","page":349},{"text":"ومجاهد وقتادة: سمي عتيقًا؛ لأن الله ﷿ أعتقه من الجبابرة أن (١) يصلوا إِلَى تخريبه (٢) فلم يظهر عليه جبار قط، ولم يسلط عليه إلَّا من يعظمه ويحترمه (٣).\nقال سعيد بن جبير: أقبل تبع يريد هدم البيت حتَّى إذا كان بقديد (٤) أصابه الفالج (٥) فدعا الْأَحبار، فقالوا: إن لهذا البيت ربًا ما قصده (٦) قاصد بسوء إلَّا حجب عنه بمكروه فإن كنت تريد النجاة مما عرض لك فلا تتعرض له (٧) بسوء. قال: فأهدى البيت (كسوة\n_________\n(١) فِي (ب): فلن، وفي (ج): وأن.\n(٢) فِي (ب): الحربية.\n(٣) أخرجه عبد الرزاق فِي \"تفسير القرآن\" ٢/ ٣٧ عن ابن الزُّبير قال فذكره مختصرًا، وإسناده صحيح، وعن مجاهد وإسناده ضعيف.\nوأخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٥١ عن ابن الزُّبير، فذكره، وإسناده صحيح.\nوعن مجاهد وإسناده ضعيف، وعن قتادة وإسناده ضعيف.\nوالأثر صحيح بالأسانيد المتقدمة.\nوالأثر ذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٤٩٠ (١٣٩٠٤، ١٣٩٠٥) عن ابن عباس، عن مجاهد.\n(٤) قديد: بضم أوله، على لفظ التصغير، قرية جامعه، بالقرب من مكة.\nانظر: \"معجم ما استعجم\" للبكري ٣/ ١٠٥٤، \"مراصد الاطلاع\" للبغدادي ٣/ ١٠٧٠.\n(٥) الفالج: ربح يأخذ الإنسان فيذهب شقه، ويرخي بعض البدن.\nانظر: \"لسان العرب\" لابن منظور (فلج).\n(٦) فِي الأصل و(ج): قصدها.\n(٧) ساقطة من (ب).","vol":"18","page":350},{"text":"وأنطاعًا (١) فألبست) (٢)، وكان أول من ألبسه، ونحر عنده أَلْف ناقة وعفا عن أهله وبرهم ووصلهم (٣)، فسميت المطابخ لمطبخة القوم، وكانت خيله بجياد (٤) فسميت جياد الخيل لخيل تبع، وسميت قعيقعان (٥) (لقعقعة السلاح) (٦) حين أقبل من المدينة (٧).\nسفيان بن عيينة: سمي بذلك؛ لأنه لم يملك قط (٨) وهي رواية عبيد (٩) عن مجاهد قال: إنما سمي البيت العتيق؛ لأنه ليس لأحد فيه شيء (١٠).\n_________\n(١) النطّع: بساط من الجلد، كثيرًا ما كان يقتل فوقه المحكوم عليه بالقتل، يقال كسا بيت الله بالأنطاع.\nانظر: \"المعجم الوسيط\" (ص ٩٣٠) إنطع).\n(٢) فِي (ب): انطاعًا وكسوة فألبسها.\n(٣) فِي (ج): وفضلهم.\n(٤) فِي (ب): الجياد، وأجياد: بفتح أوله وسكون ثانيه، موضع بمكة مما يلي الصفا.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٠٤.\n(٥) قعيقعان: بالضم ثم الفتح، والتصغير، جبل بمكة الواقف عليه يشرف على الركن العراقي.\nانظر: \"مراصد الاطلاع\" للبغدادي ٣/ ١١١٢.\n(٦) فِي (ب): فيقعان.\n(٧) انظر: \"السيرة والمغازي\" لابن إسحاق ١/ ٥٣، بمعناه \"أخبار مكة\" للأزرقي ١/ ١٣٣ عن ابن إسحاق.\n(٨) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ١٩٨)، \"معالم التنزيل\" للبغوي ٥/ ٣٨٢.\n(٩) عبيد بن مهران الكُوفيّ، ثِقَة.\n(١٠) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٥١، وإسناده ضعيف.\nوذكره القرطبي فِي \"الجامع لأحكام القرآن\" ١٢/ ٥٢.","vol":"18","page":351},{"text":"ابن زيد: لأنه قديم وهو أول بيت وضع للنَّاس، يقال (١): سيف عتيق (٢) ودينار عتيق أي: قديم (٣).\nوقيل: لأنه كريم على الله ﷿ (٤). تقول العرب: فرس كريم (٥): عتيق (٦).\n\n<span data-type=\"title\" id=toc-3009>٣٠ </span>- ﴿وَمَنْ يُعَظِّمْ حُرُمَاتِ اللَّه﴾\nفيجتنب معاصيه (٧) ﴿فَهُوَ خَيْرٌ لَهُ عِنْدَ رَبِّهِ﴾.\nوقال ابن زيد: الحرمات المشعر الحرام (٨) والمسجد الحرام والبلد الحرام (٩).\n_________\n(١) فِي (ب): قال.\n(٢) ساقطة من (ب).\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٥١.\nوالإسناد صحيح.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٢، \"لسان العرب\" لابن منظور (عتق).\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٥٣، \"لسان العرب\" لابن منظور (عتق).\n(٥) من (ب)، وفي الأصل: طمس.\n(٦) انظر: \"لسان العرب\" لابن منظور (عتق).\nوالأقوال في سبب تسمية البيت الحرام بالعتيق لا تعارض بينها.\n(٧) انظر: \"جامع البيان\" للطبري ١٧/ ١٥٣، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٨٢ - ٣٨٣، بنحوه.\n(٨) فِي (ج): الشهر، وفي الأصل و(ج): والبيت الحرام.\n(٩) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٥٣. والإسناد صحيح.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٣.","vol":"18","page":352},{"text":"وقيل: هي المناسك (١).\n﴿وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ﴾ أن تأكلوها إذا ذكيتموها (٢) ﴿إِلَّا مَا يُتْلَى عَلَيْكُمْ﴾ في القرآن (٣) وهو قوله: ﴿حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ﴾ (٤)، وقوله: ﴿وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ﴾ (٥).\nوقيل: ﴿وَأُحِلَّتْ لَكُمُ الْأَنْعَامُ﴾ في حال إحرامكم ﴿إِلَّا مَا يُتْلَى عَلَيْكُمْ﴾ من الصيد فإنَّه حرام (في حال الإحرام) (٦).\n﴿فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ﴾ يعني: عبادتها؛ (لأن الأوثان كلها رجس) (٧).\n﴿وَاجْتَنِبُوا قَوْلَ الزُّورِ﴾ يعني: الكذب والبهتان (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٣.\nوالأقوال لا تعارض بينها فالحرمات المأمور تعظيمها فِي الآية هي مناسك الحج ومن تعظيم تلك المناسك تعظيم مواضع تلك المناسك.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ١٥٣، \"معالم التنزيل\" للبغوي ٥/ ٣٨٣، بمعناه.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٥٤.\n(٤) المائدة: ٣.\n(٥) الأنعام: ١٢١.\n(٦) ساقط من (ب)، وهو فِي \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٥٤، بمعناه، مختصرًا.\n(٧) ساقط من (ب)، وهو فِي \"جامع البيان\" للطبري ١٧/ ١٥٣، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٨٣، بنحوه.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٣.","vol":"18","page":353},{"text":"قال أيمن بن خريم (١) قام النَّبِيّ - ﷺ - خطيبًا فقال: \"يَا أيها النَّاس عدلت شهادة الزور الشِّرك بالله\" مرتين ثم قرأ هذِه الآية (٢).\n_________\n(١) فِي نسخة (ب): حزم.\n(٢) رواه الترمذي فِي كتاب الشهادات، باب ما جاء فِي شهادة الزور (٢٣٠١) وإسناده ضعيف.\nقال أبو عيسى: وهذا حديث غريب إنما نعرفه من حديث سفيان بن زياد واختلفوا فِي رواية هذا الحديث عن سفيان بن زياد ولا نعرف لأيمن بن خريم سماعًا من النَّبِيّ -ﷺ- وقد اختلفوا فِي رواية هذا الحديث عن سفيان بن زياد.\nورواه الإِمام أَحْمد فِي \"المسند\" ٤/ ١٧٨ (١٨٦٠٣) عن مروان بن معاوية به بلفظ مقارب. وإسناده ضعيف.\nورواه أبو داود فِي كتاب الأقضية، باب فِي شهادة الزور (٣٥٩٩) عن خريم بن فاتك بمثله، وإسناده ضعيف.\nورواه الترمذي فِي كتاب الشهادات، باب ما جاء فِي شهادة الزور (٢٣٠٠) ط التجارية، عن محمَّد بن عبيد به، وإسناده ضعيف.\nوقال أبو عيسى: هذا عندي أصح، وخريم بن فاتك له صحبة، وقد روى عن النَّبِيّ -ﷺ- أحاديث وهو مشهور.\nورواه ابن ماجه فِي كتاب الأحكام، باب شهادة الزور (٢٣٧٢) عن محمَّد بن عبيد به بمثله، وإسناده ضعيف.\nوهذا الحديث مضطرب فِي إسناده فقد اختلف فيه على سفيان بن زياد العصفري فجاء من رواية مروان بن معاوية عن سفيان من مسند أيمن بن خريم وهو مختلف فِي صحبته.\nوجاء من رواية محمَّد بن عبيد عن سفيان من مسند خريم بن فاتك.\nوالراجح أنَّه من مسند خريم بن فاتك؛ لأن رواية سفيان العصفري عن فاتك بن فضالة مختلف فيها كما تقدم فِي ترجمة سفيان العصفري، والله أعلم.\nوالحديث بالأسانيد المتقدمة لا يصح لوجود الاضطراب العام فِي إسناده =","vol":"18","page":354},{"text":"وقال بعضهم: هو قول المشركين فِي تلبيتهم لبيك لا شريك لك (إلَّا شريكا) (١) هو لك تملكه وما ملك (٢).\n\n<span data-type=\"title\" id=toc-3010>٣١ </span>- ﴿حُنَفَاءَ لِلَّهِ﴾\nمستقيمين مخلصين (لله ﷿) (٣). وقيل: حجاجًا (٤).\n﴿غَيْرَ مُشْرِكِينَ بِهِ﴾.\n﴿وَمَنْ يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ﴾ أي: سقط (٥) إِلَى الأرض (٦) ﴿فَتَخْطَفُهُ الطَّيْرُ﴾ الخطف، والاختطاف: تناول الشيء بسرعة (٧).\n_________\n= ولجهالة فاتك بن فضالة ولضعف زياد العصفري وحبيب بن النُّعمان وعدم متابعتهم فِي الإسناد.\nوضعفه الشيخ الألباني كما فِي \"ضعيف الجامع الصغير\" ٦/ ١٠٥، \"ضعيف سنن ابن ماجه\" (٣٦١٣).\nوللحديث شاهد صحيح رواه البخاري فِي كتاب الشهادات، باب ما قيل فِي شهادة الزور (٢٦٥٣)، عن أنس بمعناه.\nورواه مسلم فِي كتاب الإيمان، باب بيان الكبائر وأكبرها (٨٨) عن شعبة به بمعناه.\n(١) من (ب)، (ج).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٣.\n(٣) ساقط من (ب)، (ج)، وهو فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٣، مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٥٥، مختصرًا.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٥٥.\n(٥) ساقطة من (ج).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٣.\n(٧) انظر: \"لسان العرب\" لابن منظور (خطف).","vol":"18","page":355},{"text":"وقرأ أهل المدينة (فتخَطَّفه) بفتح الخاء وتشديد الطاء، أي: تتخطفه (١) فأدغم (٢)، وتصديق قراءة العامة قوله: ﴿إِلَّا مَنْ خَطِفَ الْخَطْفَةَ﴾ (٣).\n﴿أَوْ تَهْوِي﴾ تميل وتذهب (٤) ﴿بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ﴾ بعيد (٥).\nقال أهل المعاني: إنما شبه حال المشركين بحال الهاوي فِي أنَّه لا يملك لنفسه نفعًا ولا دفع ضر يوم القيامة (٦).\nوقال الحسن: شبه أعمال الكفار بهذِه الحالة فِي أنها تذهب وتبطل فلا يقدرون على شيء منها (٧).\n* * *\n_________\n(١) كذا بالنسخ، ولعلها: تختطفه.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٧)، \"التيسير\" للداني (ص ١٢٧)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٣) الصافات: ١٠.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٣.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٣ - ٣٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٥٥.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٥٥.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٤.","vol":"18","page":356},{"text":"<span data-type=\"title\" id=toc-3011>٣٢ </span>- ﴿ذَلِكَ﴾\nالذي ذكرت من اجتناب الرجس والزور (١) وتعظيم شعائر الله من تقوى القلوب (٢).\nهذا معنى الآية ونظمها: (شعائر الله: الهدي) (٣) (٤) والبدن، وأصلها من الإشعار وهو إعلامها لتعرف أنها هدي فسميت به (٥) وتعظيمها: استعظامها واستحسانها واستسمانها (٦).\n\n<span data-type=\"title\" id=toc-3012>٣٣ </span>- ﴿لَكُمْ فِيهَا﴾\nأي: فِي الهدايا (٧).\n﴿مَنَافِعُ﴾ قبل أن يسميها صاحبها (٨) بدنة أو هديًا ويشعرها ويقلدها فِي رسلها ونسلها (٩) وأصوافها وأوبارها وركوب ظهورها (١٠).\n_________\n(١) فِي (ج): ﴿وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا﴾ أي: تعظيم شعائر الله من تقوى القلوب. وهو فِي \"جامع البيان\" للطبري ١٧/ ١٥٦، \"معالم التنزيل\" للبغوي ٥/ ٣٨٤.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٤.\n(٣) فِي (ب): وشعائر الهدي، وفي نسخة (ج): والشعائر.\n(٤) فِي الأصل: بالهدي وتذهب به.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٤ عن ابن عباس، بنحوه.\n(٦) من (ج)، والأثر أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٥٦ عن ابن عباس، وإسناده ضعيف.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٤، بنحوه.\n(٨) فِي الأصل: لصاحبها، وسقطت من (ج).\n(٩) من (ب)، (ج).\n(١٠) انظر: \"جامع البيان\" للطبري ١٧/ ١٥٦، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٨٤، بنحوه \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٥٦، بنحوه.","vol":"18","page":357},{"text":"﴿إِلَى أَجَلٍ مُسَمًّى﴾ وهو أن يسميها هديًا ويوجبها، فإذا فعل ذلك لم يكن له من منافعها شيء، هذا قول (١) مجاهد وعطاء والضَّحَاك وقتادة، ورواية مقسم عن ابن عباس (٢).\nوقيل فِي معناه: لكم فِي هذِه الهدايا منافع بعد إيجابها وتسميتها هدايا بأن تركبوها إذا احتجتم إِلَى ذلك وتشربوا ألبانها إن اضطررتم إليها (٣).\n﴿إِلَى أَجَلٍ مُسَمًّى﴾ يعني: إِلَى أن تنحروا، هذا قول عطاء بن أبي رباح (٤).\n_________\n(١) ساقطة من (ج).\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٥٨ عن ابن عباس بإسناد ضعيف، عن مجاهد بإسناد ضعيف، عن عطاء بإسناد صحيح، عن الضحاك بإسناد ضعيف، وعن قتادة بنحوه وإسناده ضعيف.\nوالأثر صحيح عن عطاء الخُرَاسَانِيّ.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١٥٨، \"معالم التنزيل\" للبغوي ٥/ ٣٨٤، \"الجامع لأحكام القرآن\" ١٢/ ٥٦ - ٥٧.\nقلت: والقول الراجح هو القول بجواز الانتفاع بالهدي من شرب لبنه وركوبه عند الحاجة لذلك، لما ورد فِي الأحاديث الصحيحة، فقد روى البخاري فِي كتاب الحج، باب ركوب البدن (١٦٨٩)، قال: حدثنا عبد الله بن يوسف، أخبرنا مالك، عن أبي الزِّناد، عن الأعرج، عن أبي هريرة - ﵁ - أن رسول الله - ﷺ - رأى رجلًا يسوق بدنة، فقال: \"اركبها\"، قال: إنها بدنة، فقال: \"اركبها\"، قال: إنها بدنة، فقال: \"اركبها ويلك\"، فِي الثَّانية أو فِي الثالثة.\nورواه مسلم فِي كتاب الحج، باب جواز ركوب البدنة المهداة لمن احتاج إليها (١٣٢٢)، قال: حدثنا يحيى بن يحيى، قال: قرأت على مالك به، بمثله.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٥٨، وإسناده ضعيف.","vol":"18","page":358},{"text":"وقال بعضهم: أراد بالشعائر المناسك ومشاهد مكة، ومعنى الآية: ﴿لَكُمْ فِيهَا مَنَافِعُ﴾ بالتجارة والأسواق ﴿إِلَى أَجَلٍ مُسَمًّى﴾ وهو الخروج من مكة، وهذِه رواية أبي رزين (١) عن ابن (٢) عباس (٣).\nوقال بعضهم: معناه ﴿لَكُمْ فِيهَا مَنَافِعُ﴾ بالأجر والثواب فِي قضاء المناسك وإقامة شعائر الحج (٤).\n﴿إِلَى أَجَلٍ مُسَمًّى﴾ وهو انقضاء أيام الحج (٥).\n﴿ثُمَّ مَحِلُّهَا إِلَى الْبَيْتِ الْعَتِيقِ﴾ (أي: منحرها البيت) (٦) يعني: أرض (٧) الحرم كلها، نظيرها قوله ﷿: ﴿فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا﴾ (٨)، أي: الحرم كله (٩).\nوقال الذين قالوا: عني (١٠) بالشعائر المناسك، معنى الآية: ثم محل النَّاس من إحرامهم إِلَى البيت العتيق، أن: يطوفوا به طواف\n_________\n(١) مسعود بن مالك، أبو رزين الأسدي، ثِقَة، فاضل، تقدم.\n(٢) ساقطة من (ب).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٥.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٥.\n(٦) ساقطة من (ج).\n(٧) فِي (ب): بأرض.\n(٨) التوبة: ٢٨.\n(٩) انظر: \"جامع البيان\" للطبري ١٧/ ١٦٠، \"معالم التنزيل\" للبغوي ٥/ ٣٨٥.\n(١٠) فِي (ب): يعني.","vol":"18","page":359},{"text":"الزيارة يوم النحر بعد قضاء المناسك (١).\n\n<span data-type=\"title\" id=toc-3013>٣٤ </span>- ﴿وَلِكُلِّ أُمَّةٍ﴾\nجماعة مؤمنة سلفت قبلكم (٢) ﴿جَعَلْنَا مَنْسَكًا﴾ اختلف القراء فيه فقرأ (٣) أهل الكوفة إلَّا عاصمًا بكسر السين (في الحرفين (٤) على معنى الاسم مثل المجلس والمطلع، أي: مذبحًا وموضع قربات (٥)، وقرأ الباقون (٦) بفتح السين) (٧) فيهما على المصدر مثل المدخل والمخرج أي: إهراقة الدماء وذبح القرابين (٨).\n﴿لِيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ﴾ عند ذبحها ونحرها، وإنما خص بهيمة الأنعام؛ لأن من البهائم ما ليس من الأنعام كالخيل والبغال والحمير، وإنما قيل: بهائم؛ لأنها لا\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٦٠، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٨٥، بنحوه.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ١٦٠، بنحوه.\n(٣) فِي (ج): فقال.\n(٤) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٧)، \"التيسير\" للداني (ص ١٢٧)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٥.\n(٦) فِي (ج): الآخرون.\n(٧) ساقط من (ب).\nوهو فِي \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٧)، \"التيسير\" للداني (ص ١٢٧)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٥.","vol":"18","page":360},{"text":"تتكلم (١).\n﴿فَإِلَهُكُمْ إِلَهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا وَبَشِّرِ الْمُخْبِتِينَ﴾ قال ابن عباس وقتادة: المتواضعين (٢).\nمجاهد: المطمئنين إِلَى الله سبحانه (٣).\nالأخفش: الخاشعين (٤).\nابن جرير (٥): الخاضعين (٦).\nعمرو بن أوس: هم الذين لا يظلمون وإذا ظلموا لم ينتصروا (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٦٠، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٨٥، بنحوه.\n(٢) أخرجه عبد الرزاق فِي \"تفسير القرآن\" ٢/ ٣٨ عن قتادة، وإسناده صحيح، وأخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦١ عن قتادة، وإسناده حسن.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٦.\nوالأثر صحيح.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦١.\nوالإسناد صحيح.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٦.\nالأثر صحيح.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٦.\n(٥) فِي (ج): ابن جريج.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ١٦١.\n(٧) فِي (ب): لا ينتصرون، والأثر أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦١ بإسناد ضعيف.\nوالأثر فِي \"معاني القرآن\" للنحاس ٤/ ٤١٠، \"معالم التنزيل\" للبغوي ٥/ ٣٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٥٨.","vol":"18","page":361},{"text":"<span data-type=\"title\" id=toc-3014>٣٥ </span>- ﴿الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِينَ عَلَى مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ (٣٥)﴾.\n\n<span data-type=\"title\" id=toc-3015>٣٦ </span>- ﴿وَالْبُدْنَ﴾\nأي: الإبل العظام الضخام الأجسام، وتخفف وتثقل واحدتها بدنة مثل تمرة وتمر (١) وخشبة وخشب، وبادن مثل فاره وفره (٢).\nوالبدن: هو الضخم من كل شيء (٣).\nومنه قيل: لامرئ القيس بن النُّعمان (٤) صاحب الخورنق (٥) والسدير (٦):\n_________\n(١) من (ب)، (ج).\n(٢) انظر: \"معاني القرآن\" للزجاج ٣/ ٤٢٨، بنحوه.\n(٣) انظر: \"لسان العرب\" لابن منظور (بدن).\n(٤) فِي (ب): لأبي القاسم بن النعمان، والمعروف أن صاحب الخورنق والسدير هو النُّعمان بن امرئ القيس بن عمرو اللخمي، ملك الحيرة من قبل الفرس فِي الجاهلية، وكان شجاعًا، كثير الغارات، داهية، رفيع الذكر، يعرف بالأعور السائح، وهو باني القصرين الشهيرين الخورنق والسدير، ويقال له: فارس حليمة، طال عمره، وزهد عند كبره، ترك الملك وعوضه بقباء النسك وانصرف سائحًا فِي البلاد وانقطع خبره بعد أن حكم نحوًا من ثلاثين سنة.\nانظر: \"الأعلام\" للزركلي ٩/ ٣.\n(٥) الخورنق: اسم قصر بالعراق، فارسي معرب، بناه النُّعمان الأكبر الذي يقال له الأعور.\nانظر: \"لسان العرب\" لابن منظور (خرنق).\n(٦) فِي (ب): والسدين، والسدير: قصر بالعراق، معرب، أصله بالفارسية: سه دله =","vol":"18","page":362},{"text":"المدن (١) الضخمة، وقد بدن الرَّجل بدنًا وبدانة إذا ضخم، فأما إذا أسن واسترخى، قيل: بدن تبدينًا (٢).\nوقال عطاء والسدي: البدن الإبل والبقر (٣).\n﴿جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللَّهِ﴾ أي: أعلام دينه إذا أشعرت (٤) ﴿لَكُمْ فِيهَا خَيْر﴾ النفع فِي الدنيا والأجر (٥) فِي العقبى (٦).\n﴿فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا﴾ عند نحرها (٧).\nقال ابن عباس: هو أن يقول: الله أكبر لا إله إلَّا الله، والله أكبر اللهم منك ولك (٨).\n﴿صَوَافَّ﴾ أي: قيّامة على ثلاث قوائم قد صفت رجليها وإحدى\n_________\n= أي، فيه قباب متداخلة.\nانظر: \"لسان العرب\" لابن منظور (سدر).\n(١) في النسخ: البدن، والتصحيح من السياق.\n(٢) انظر: \"لسان العرب\" لابن منظور (بدن)، \"معاني القرآن\" للنحاس ٤/ ٤١١، بنحوه.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٣ وإسناده ضعيف.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٦٣، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٨٦، بنحوه.\n(٥) فِي الأصل: الآخرة.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ١٦٣، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٨٦.\n(٧) انظر: \"جامع البيان\" للطبري ١٧/ ١٦٣، \"معالم التنزيل\" للبغوي ٥/ ٣٨٦.\n(٨) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٣، بنحوه، وإسناده ضعيف.","vol":"18","page":363},{"text":"يديها، ويدها (١) اليسرى معقولة، فينحرها كذلك (٢).\nروى يعلي بن عطاء عن بجير (٣) بن سالم قال: رأيت ابن عمرو هو ينحر بدنته (٤) فقال: صواف كما قال الله ﷿ فنحرها وهي قائمة معقولة إحدى يديها (٥).\nوقال مجاهد: الصواف إذا عقلت رجلها اليسرى وقامت على ثلاث وتنحر كذلك (٦).\nوقرأ ابن مسعود: (صوافن) وهي المعقلة (٧) تعقل يد واحدة وكانت (٨) على ثلاث وتنحر وهو مثل صواف (٩). وقرأ أبي والحسن\n_________\n(١) ساقط من (ب).\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٤، بنحوه، وإسناده ضعيف.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٦.\n(٣) فِي (ب): يحيى.\n(٤) فِي (ب): بدنه.\n(٥) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٤، وإسناده ضعيف.\n(٦) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٤، بنحوه.\nوالإسناد ضعيف.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٦.\n(٧) فِي (ب): المعقولة، وفي (ج): المعلقة.\nوهو فِي \"المحتسب\" لابن جني ٢/ ٨١.\n(٨) فِي (ب): فكانت.\n(٩) ساقط من (ب).\nوهو فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٦. =","vol":"18","page":364},{"text":"ومجاهد وزيد بن أسلم: (صوافي) بالياء (١) أي: صافية خالصة (٢) لله ﷾ لا شريك له فيها كما كان المشركون يفعلون (٣).\n﴿فَإِذَا وَجَبَتْ جُنُوبُهَا﴾ أي: سقطت بعد النحر فوقعت (٤) جنوبها على الأرض (٥)، وقال ابن زيد: فإذا ماتت (٦). وأصل الوجوب الوقوع، يقال: وجبت الشَّمس إذا سقطت (٧) للمغيب، ووجب الفعل إذا وقع\n_________\n= قلت: والراجح أن البدنة تنحر قائمة على ثلاث معقلة يدها اليسرى، فقد روى البخاري فِي كتاب الحج، باب نحو الإبل مقيدة (١٧١٣)، قال: حدثنا عبد الله ابن مسلمة، حدثنا يزيد بن زريع، عن يونس، عن زياد بن جبير، قال: رأيت ابن عمر ﵄ أتى على رجل قد أناخ بدنته ينحرها، قال: ابعثها قيامًا مقيدة سنة نبيكم محمد - ﷺ -.\nورواه مسلم فِي كتاب الحج، باب نحو البدن قيامًا مقيدة (١٣٢٠) بمثله.\n(١) انظر: \"المحتسب\" لابن جني ٢/ ٨١، \"جامع البيان\" للطبري ١٧/ ١٦٣، \"معالم التنزيل\" للبغوي ٥/ ٣٨٦.\n(٢) ساقطة من (ب)، وفي (ج): خالصة صافية.\n(٣) فِي الأصل: تفعل، والأثر أخرجه الطبري فِي \"جامع البيان\" عن ابن زيد بنحوه ١٧/ ١٦٥.\nوالإسناد صحيح.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٦، بنحوه.\n(٤) فِي الأصل: فوضعت.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٦٤، \"معالم التنزيل\" للبغوي ٥/ ٣٨٦.\n(٦) فِي الأصل: مالت، والأثر أخرجه الطبري فِي \"جامع البيان\" للطبري ١٧/ ١٦٦.\nوالإسناد صحيح.\nوالأثر صحيح.\n(٧) فِي الأصل: سقط.","vol":"18","page":365},{"text":"ما يلزم به (١) فعله (٢).\n﴿فَكُلُوا مِنْهَا﴾ أمر إباحة ورخصة (٣) مثل قوله سبحانه: ﴿وَإِذَا حَلَلْتُمْ فَاصْطَادُوا﴾ (٤). ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ﴾ (٥).\n﴿وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ﴾ واختلفوا (فِي معناهما) (٦): فروى العوفي عن ابن عباس (﵄، وليث عن مجاهد) (٧) أن القانع الذي يقنع بما أعطي فيرضى (٨) بما عنده ولا يستقبل (٩) يسأل النَّاس (١٠) والمعتر الذي يمر بك ويتعرض لك ولا يسأل (١١).\nعكرمة وإبراهيم وقتادة: القانع المتعفف الجالس فِي بيته، والمعتر\n_________\n(١) ساقط من (ب).\n(٢) انظر: \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (٨٥٤).\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ١٦٦، بنحوه.\n(٤) المائدة: ٢.\n(٥) الجمعة: ١٠.\n(٦) ساقط من (ب).\n(٧) من (ب)، (ج).\n(٨) فِي (ب): ما أعطي ويرضى، وفي (ج): بما أعطي ورضي.\n(٩) من (ج).\n(١٠) من (ب).\n(١١) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٧ عن ابن عباس وإسناده مسلسل بالضعفاء، عن مجاهد، وإسناده ضعيف.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٧، عن ابن عباس.\nوالأثر ضعيف.","vol":"18","page":366},{"text":"المسائل الذي يعتريك ويسألك. وهي رواية الوالبي عن ابن عباس (١).\nخصيف عن مجاهد: القانع أهل مكة وجارك (٢) وإن كان غنيًّا، والمعتر الذي يعتريك ويأتيك (٣) ويسألك (٤).\nوعلى هذِه التأويلات يكون القانع من القناعة وهو الرضا والتعفف (٥) وترك السؤال (٦).\nسعيد بن جبير والكلبي: القانع الذي يسألك، والمعتر الذي (يعتريك أي) (٧) يتعرض لك ويريك نفسه ولا يسألك (٨).\nوعلى هذا القول يكون القانع من القنوع وهو السؤال (٩):\nقال الشماخ:\n_________\n(١) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٨ عن عكرمة، وإسناده صحيح، وعن مجاهد وإبراهيم وإسناده ضعيف، وفي ١٧/ ١٦٧ عن قتادة، وإسناده صحيح.\nوالأثر صحيح.\n(٢) من (ب)، (ج).\n(٣) ساقط من (ب).\n(٤) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٧، بنحوه، وإسناده ضعيف.\n(٥) فِي الأصل: والتعطف.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٦٤ - ٦٥، \"لسان العرب\" لابن منظور (قنع).\n(٧) من (ج).\n(٨) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٨، عن سعيد بن جبير، وإسناده صحيح.\n(٩) انظر: \"لسان العرب\" لابن منظور (قنع)، وقال: وكل يصلح.","vol":"18","page":367},{"text":"لمال المرء يصلحه فيغنى ... مفاقرة أعف من القنوع (١)\nوقال لبيد:\nوأعطاني المولى على حين فقره ... إذا قال أبصر خلتي وقنوعي (٢)\nوقال زيد بن أسلم: القانع المسكين الذي يطوف ويسأل، والمعتر الصديق الزائر الذي يعتر بالبدن (٣).\nابن أبي نجيح عن مجاهد: القانع الطامع، والمعتر من يعتر بالبدن من غني أو فقير (٤).\nوقال ابن زيد: القانع المسكين، والمعتر (٥) الذي يعتر القوم للحمهم (٦) وليس بمسكين ولا يكون له ذبيحة، يجيء إِلَى القوم\n_________\n(١) \"ديوان الشماخ\" (٧٥).\nوالمقصود من البيت: أن مال الإنسان يصلح حالة ويجعله مستورًا بين النَّاس لا يحتاج إليهم، وأن وجوه الفقر والبؤس أحب إليه من مسألة النَّاس والحاجة إليهم.\nانظر: \"لسان العرب\" (فقر)، (قنع).\n(٢) \"ديوان لبيد\" (١١٣)، وفيه: خلني وخشوعي.\n(٣) فِي (ب): باليدين، والأثر أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٩، بنحوه، بإسناد حسن.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٩ بإسناد حسن.\n(٥) فِي (ج): والمسكين.\n(٦) فِي الأصل: بلحمهم.","vol":"18","page":368},{"text":"لأجل لحمهم (١).\nوقرأ الحسن: (والمعترِيَ) (٢) وهو مثل المعتر، يقال: اعتره وعراه (٣) واعتراه إذا أتاه طالبًا معروفه (٤).\n﴿كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3016>٣٧ </span>- ﴿لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا﴾\nوذلك أن أهل (٥) الجاهلية كانوا إذا نحروا البدن لطخوا (٦) حيطان الكعبة بدمائها فأنزل الله ﷿: ﴿لَنْ يَنَالَ اللَّهَ﴾ (٧) أي: لن يصل إِلَى الله (٨).\n_________\n(١) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٦٩.\nوالإسناد صحيح.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٧.\nوالأثر صحيح.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٦٥، \"معالم التنزيل\" للبغوي ٥/ ٣٨٧.\n(٣) من (ج).\n(٤) انظر: \"المحتسب\" لابن جني ٢/ ٨٣، \"معالم التنزيل\" للبغوي ٥/ ٣٨٧، \"معاني القرآن\" للنحاس ٤/ ٤١٤.\nقلت: والراجح أن القانع يطلق على المعنيين جميعًا، فيطلق على الرضا والتعفف وترك السؤال، ويطلق كذلك على القنوع وهو السؤال، كما ذكر ذلك ابن منظور، وقال: كل يصلح، والله أعلم.\n(٥) من (ب)، (ج).\n(٦) فِي الأصل: يلطخوا.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٧ - ٣٨٨.\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ١٧٠.","vol":"18","page":369},{"text":"﴿لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ﴾ أي: النية والإخلاص وما أريد به (١) وجه الله ﷿ (٢).\nوقرأ يعقوب (تنال وتناله) (٣) بالتاء وغيره بالياء (٤).\n﴿كَذَلِكَ﴾ هكذا (٥) ﴿سَخَّرَهَا﴾ يعني: البدن (٦).\n﴿لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ﴾ لأعلام دينه ومناسك حجه وهو أن يقول: الله أكبر على ما هدانا والحمد لله على ما أبلانا وأولانا (٧). ﴿وَبَشِّرِ الْمُحْسِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-3017>٣٨ </span>- ﴿إِنَّ اللَّهَ يُدَافِعُ﴾\n(بغير أَلْف قرأ) (٨) مكّيّ (٩) وبصري (١٠) وغيرهم (يدافع):\n_________\n(١) من (ب)، (ج).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٨، بنحوه.\n(٣) فِي (ج): لن تنال الله وتناله.\n(٤) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٧)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٧١.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ١٧١، \"معالم التنزيل\" للبغوي ٥/ ٣٨٨.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٨، مختصرًا.\n(٨) من (ج).\n(٩) المراد به: عبد الله بن كثير بن عمرو بن هرمز، الإِمام أبو معبد المكيّ الداري، إمام أهل مكة فِي القراءة.\n(١٠) المراد به: زبان بن العلاء بن عمار العريان، أبو عمرو التَّمِيمِيّ المازنِيّ البَصْرِيّ، أحد القراء السبعة.","vol":"18","page":370},{"text":"بالألف (١) ومعناه أن الله ﷿ يدفع غائلة المشركين عن الذين آمنوا (٢).\n﴿إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ﴾ في أمانة الله (٣) ﴿كَفُورٍ﴾ بنعمته (٤).\n\n<span data-type=\"title\" id=toc-3018>٣٩ </span>- ﴿أُذِنَ﴾\nقرأ أهل المدينة والبصرة وعاصم: ﴿أُذِنَ﴾ بضم الألف، وقرأ الباقون بفتحه (٥) أي: أذن الله (٦).\n﴿لِلَّذِينَ يُقَاتَلُونَ﴾ قرأ أهل المدينة والشَّام بفتح التاء (٧) يعنون للمؤمنين الذين يقاتلهم (٨) المشركون (٩).\n_________\n(١) من (ب)، (ج).\nوهو فِي \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٨)، \"التيسير\" للداني (ص ١٢٨)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ١٧١، \"معالم التنزيل\" للبغوي ٥/ ٣٨٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٨.\n(٤) \"معالم التنزيل\" للبغوي ٥/ ٣٨٨.\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٨)، \"التيسير\" للداني (ص ١٢٨)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ١٧١، \"معالم التنزيل\" للبغوي ٥/ ٣٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٦٨.\n(٧) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٨)، \"التيسير\" للداني (ص ١٢٨)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٨) فِي (ب): يقاتلونهم.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٦٨.","vol":"18","page":371},{"text":"(وقرأ الباقون بكسر التاء (١) يعني: إن الذين أذن لهم بالجهاد يقاتلون المشركين) (٢) ﴿بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ﴾.\nقال المفسرون: كان مشركوا أهل مكة يؤذون أصحاب رسول الله - ﷺ - فلا يزالون يجيئون من بين مضروب ومشجوج (٣) فيشكونهم إِلَى رسول الله - ﷺ - فيقول (٤) لهم: اصبروا فإنِّي لم أؤمر بالقتال حتَّى هاجر رسول الله - ﷺ - (إِلَى المدينة) (٥) فأنزل الله ﷿ هذِه الآية وهي أول آية أذن الله فيها بالقتال (٦).\nقال ابن عباس: لما أُخرج النَّبِيّ - ﷺ - من مكة، قال أبو بكر: أخرجوا نبيهم إنا لله وإنا إليه راجعون ليهلكن؛ فأنزل الله ﷾: ﴿أُذِنَ لِلَّذِينَ يُقَاتَلُونَ﴾ قال أبو بكر: فعرفت أنَّه سيكون قتال (٧).\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٨)، \"التيسير\" للداني (ص ١٢٨)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٦.\n(٢) ساقط من (ب).\nوهو فِي \"جامع البيان\" للطبري ١٧/ ١٧١، \"معالم التنزيل\" للبغوي ٥/ ٣٨٨.\n(٣) مشجوج: الشج: هو الجرح ويكون فِي الوجه والرأس، ولا يكون فِي غيرهما من الجسم.\nانظر: \"لسان العرب\" لابن منظور (شجج).\n(٤) فِي الأصل. فيقال.\n(٥) من (ب).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٦٨.\n(٧) رواه الترمذي فِي كتاب تفسير القرآن، باب ومن سورة الحج (٣١٧١) بمثله مختصرًا. وقال: هذا حديث حسن، وقد رواه عبد الرحمن بن مهدي وغيره عن =","vol":"18","page":372},{"text":"وقال مجاهد: نزلت هذِه الآية فِي قوم بأعيانهم خرجوا مهاجرين من مكة إِلَى المدينة فكانوا يمنعون، فأذن (١) الله ﷿ لهم فِي قتال الكفار الذين يمنعونهم من الهجرة (٢).\n\n<span data-type=\"title\" id=toc-3019>٤٠ </span>- ﴿الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ﴾\nبدل من الذين الأولى، ثم قال (٣) ﴿إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ﴾ يعني: لم يخرجوا من ديارهم إلَّا بقولهم ربنا الله وحده (٤)، فتكون ﴿أَنْ﴾ في\n_________\n= سفيان، عن الأَعمش، عن مسلم البطين، عن سعيد بن جبير مرسلًا ليس فيه عن ابن عباس.\nوفي (٣١٧٢) عن سعيد بن جبير بمعناه، وإسناده ضعيف.\nوعن إسحاق الأزرق به بمثله كتاب الجهاد، باب وجوب الجهاد ٦/ ٢ وإسناده صحيح.\nورواه الحاكم فِي \"المستدرك\" ٢/ ٣٦٩ عن سفيان به بلفظ مقارب وقال: هذا حديث صحيح على شرط الشيخين، فقد حدثه غير أبي حذيفة، ولم يخرجاه.\nورواه البزار فِي \"البحر الزخار\" ١/ ١٩٤ عن إسحاق بن يوسف الأزرق به بنحوه وقال: وهذا الحديث حسن الإسناد.\nوالحديث بمجموع طرقه حديث صحيح فهو من رواية الحاكم حسن؛ حيث تابع أَبا حذيفة النهدي الحسن بن خلف الواسطيّ ووكيع بن الجراح وإسحاق بن يوسف الأزرق، وأما الرواية المرسلة فهي من طريق عبد الرحمن بن مهدي صحيحة، وبهذا تترجح رواية الإرسال إلَّا أن الذي سقط من الإسناد معروف وهو ابن عباس.\n(١) فِي الأصل: فأنزل.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٧٣، وإسناده حسن.\n(٣) انظر: \"معاني القرآن\" للزجاج ٣/ ٤٣٠.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٩.","vol":"18","page":373},{"text":"موضع الخفض ردًّا على الباء فِي قوله: ﴿بِغَيْرِ حَقٍّ﴾ (١)، ويجوز أن تكون ﴿أَنْ﴾ فِي موضع نصب على وجه الاستثناء (٢).\n﴿وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ﴾ بالجهاد وإقامة الحدود (وكف الظلم) (٣) ﴿لَهُدِّمَتْ﴾ (قرأ ابن كثير ونافع ويزيد بتخفيف الدال. وقرأ الباقون بالتشديد على التكثير، أي: لخربت) (٤).\n﴿صَوَامِعُ﴾ قال مجاهد والضَّحَاك: يعني: صوامع الرهبان (٥).\nقتادة: صوامع الصابئين ﴿وَبِيَعٌ﴾ النصارى (٦).\nابن أبي (٧) نجيح عن مجاهد: البيع كنائس اليهود وبه قال ابن زيد (٨).\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٣/ ٤٣٠، \"معاني القرآن\" للفراء ٢/ ٢٢٧.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٢٢٧، \"البيان\" لابن الأنباري ٢/ ١٧٧، \"الدر المصون\" للسمين الحلبي ٨/ ٢٨٢.\n(٣) فِي (ب): والكف عن الظلم.\nوهو فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٩، مختصرًا.\n(٤) ساقط من (ب).\nوهو فِي \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٨)، \"التيسير\" (ص ١٢٨)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٧.\n(٥) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٧٥، عن مجاهد.\nوالأثر ذكر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٩.\n(٦) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٧٦، بإسناد صحيح.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٩.\n(٧) ساقط من (ب).\n(٨) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٧٦، عن مجاهد، وعن ابن زيد. والإسناد صحيح.","vol":"18","page":374},{"text":"﴿وَصَلَوَاتٌ﴾.\nقال ابن عباس وقتادة والضَّحَاك (١): يعني: كنائس اليهود يسمونها صلواتًا (٢).\nوقال أبو العالية: هي مساجد (٣) الصابئين (٤).\nابن أبي (٥) نجيح عن مجاهد: هي (٦) مساجد لأهل الكتاب ولأهل الإِسلام بالطريق (٧). وعلى هذِه الأقوال تكون الصلوات بمعنى مواضع الصلوات (٨).\nوقال بعضهم: أراد بها الصلوات بعينها، مجاز الآية وتركت صلوات (٩).\n_________\n(١) فِي (ج): والضَّحَاك وقتادة.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٧٦، عن ابن عباس، والإسناد مسلسل بالضعفاء.\nوعن قتادة وإسناده صحيح، وعن الضحاك وإسناده ضعيف.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٨، عن ابن عباس.\n(٣) فِي (ج): مسجد.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٧٧. والإسناد صحيح.\nوالأثر فِي \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧١.\n(٥) ساقطة من (ب).\n(٦) ساقط من (ب)، (ج).\n(٧) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٧٧، والإسناد حسن.\nوالأثر ذكره ابن كثير فِي \"تفسير القرآن العظيم\" ١٠/ ٧٦.\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ١٧٨.\n(٩) انظر: \"جامع البيان\" للطبري ١٧/ ١٧٧.","vol":"18","page":375},{"text":"قال ابن زيد: الصلوات صلوات أهل الإِسلام تنقطع إذا دخل عليهم العدو انقطعت العبادة وهدمت المساجد كما صنع بخت نصر (١).\n﴿وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا﴾ يعني: مساجد المسلمين (٢).\nوقيل تأويلها: لهدمت مساجد وبيع فِي أيام شريعة عيسى وصلوات فِي أيام شريعة موسى، ومساجد فِي أيام شريعة محمَّد - ﷺ - (٣).\nقال الحسن: يدفع عن هدم (٤) مصليات أهل الذمة بالمؤمنين (٥).\n_________\n(١) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٧٧، والإسناد صحيح.\nوالأثر فِي \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٤٩٧ (١٣٩٧٥)، \"معالم التنزيل\" للبغوي ٥/ ٣٨٩.\n(٢) من (ب)، (ج)، والأثر أخرجه الطبري فِي \"جامع البيان\" للطبري ١٧/ ١٧٧، عن رفيع، وإسناده صحيح، وعن معمر، وإسناده صحيح.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٨٩، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٩، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠، بنحوه.\nقلت: والراجح أن المراد بالصوامع، صوامع الرهبان، وبالبيع بيع النصارى، وبالصلوات صلوات اليهود وهي كنائسهم، وبالمساجد مساجد المسلمين.\nقال الطبري فِي \"جامع البيان\" ١٧/ ١٧٨: لأن ذلك هو المعروف فِي كلام العرب، المستفيض فيهم وما خالفه من القول وإن كان له وجه فغير مستعمل فيما وجهه إليه من وجهه إليه.\n(٤) فِي (ب): هذِه.\n(٥) انظر: \"أحكام القرآن\" للجصاص ٥/ ٨٣.\nقال الواحدي فِي \"الوسيط\" ٣/ ٢٧٣: ومعنى الآية: لولا دفع الله النَّاس عن القتال ببعض النَّاس لهدمت فِي شريعة كل نبي المكان الذي يصلى فيه، فكان لولا =","vol":"18","page":376},{"text":"فإن قيل: لِم قدّم مصليات الكفار على مساجد المُؤْمنين، قلنا (١): لأنها أقدم (٢).\nوقيل: لقربها من الهدم وقرب المساجد من الذكر، كما أخر السابق فِي قوله سبحانه: ﴿فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ﴾ (٣) لقربه من الجنات (٤).\n﴿وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ﴾ أي: ينصر دينه ونبيه (٥).\n﴿إِنَّ اللَّهَ لَقَوِيٌّ عَزِيز﴾.\n* * *\n_________\n= الدفع لهدم فِي زمن موسى الكنائس وفي زمن عيسى الصوامع وفي زمن محمَّد - ﷺ - المساجد.\n(١) فِي (ب): قلت.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٢.\n(٣) فاطر: ٣٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٥٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٨٩، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٢.","vol":"18","page":377},{"text":"<span data-type=\"title\" id=toc-3020>٤١ </span>- ﴿الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ﴾\nقال قتادة: هم أصحاب محمَّد - ﷺ - (١).\nعكرمة: أهل الصلوات الخمس (٢).\nوقال الحسن وأبو العالية: هذِه الأمة (٣).\n﴿وَلِلَّهِ عَاقِبَةُ الْأُمُورِ﴾ آخر أمور الخلق ومصيرهم إليه (٤).\n\n<span data-type=\"title\" id=toc-3021>٤٢ </span>- ﴿وَإِنْ يُكَذِّبُوكَ﴾\nيَا مُحَمَّد (٥).\n﴿فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ﴾.\n* * *\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٧٨، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠، غير منسوب، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٣.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٣.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٠، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠، غير منسوب، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٣.\nوالأقوال لا تعارض بينها فأهل الصلوات الخمس هم هذِه الأمة، وصحابة رسول الله - ﷺ - هم بعض هذِه الأمة، والله أعلم.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٧٨، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٩٠، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٧٨.","vol":"18","page":378},{"text":"<span data-type=\"title\" id=toc-3022>٤٣ </span>- ﴿وَقَوْمُ إِبْرَاهِيمَ وَقَوْمُ لُوطٍ (٤٣)﴾\n\n<span data-type=\"title\" id=toc-3023>٤٤ </span>- ﴿وَأَصْحَابُ مَدْيَنَ وَكُذِّبَ مُوسَى فَأَمْلَيْتُ لِلْكَافِرِينَ﴾\nأمهلتهم (١).\n﴿ثُمَّ أَخَذْتُهُمْ﴾ عاقبتهم (٢).\n﴿فَكَيْفَ كَانَ نَكِيرِ﴾ إنكاري بالعذاب والهلاك، يعزي نبيه - ﷺ -، ويخوف مخالفيه (٣).\n\n<span data-type=\"title\" id=toc-3024>٤٥ </span>- ﴿فَكَأَيِّنْ﴾\nوكم (٤). ﴿مِنْ قَرْيَةٍ أَهْلَكْنَاهَا وَهِيَ ظَالِمَةٌ﴾ يعني: وأهلها ظالمون (٥) فنسب الظلم إليها لقرب الجوار (٦).\n﴿فَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا﴾ ساقطة على سقوفها (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٧٨، \"معالم التنزيل\" للبغوي ٥/ ٣٩٠، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠.\n(٢) انظر: \"جامع البيان\" ١٧/ ١٧٨، \"معالم التنزيل\" للبغوي ٥/ ٣٩٠، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠.\n(٣) فِي الأصل: المخاوفيه.\nوهو فِي \"معالم التنزيل\" للبغوي ٥/ ٣٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٣، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٧٨، بنحوه.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٧٩، \"معالم التنزيل\" للبغوي ٥/ ٣٩٠، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٧٩.\n(٥) فِي الأصل: ظالمة، وفي (ب): ظالم.\n(٦) انظر: \"فتح القدير\" للشوكاني ٣/ ٦٥٦، بمعناه.\n(٧) انظر: \"جامع البيان\" للطبري ١٧/ ١٧٩، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٩٠، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠.","vol":"18","page":379},{"text":"﴿وَبِئْرٍ مُعَطَّلَةٍ﴾ متروكة مخلاة عن أهلها (١) ﴿وَقَصْرٍ مَشِيدٍ﴾ قال قتادة والضَّحَاك ومقاتل: رفيع طويل (٢) ومنه قول عدي بن زيد:\nشاده مرمرًا وجلله (٣) كلسا ... فللطير فِي ذراه (٤) وكور (٥)\nأي: رفعه.\nوقال سعيد بن جبير ومجاهد وعطاء وعكرمة: مجصص من الشيد وهو الجصّ (٦).\nوقال الراجز:\nلا تحسبني وإن كنت امرءًا غمرًا ... كحية الماء بين الطِّين والشيد (٧)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٠، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٨١ عن الضحاك، والإسناد ضعيف.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٩٠، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٤.\n(٣) فِي (ج): حقلة.\n(٤) فِي (ب): داره.\n(٥) \"ديوان عدي بن زيد\" (٨٨).\n(٦) أخرجه عبد الرزاق فِي \"تفسير القرآن\" ٢/ ٣٩ عن عطاء وإسناده ضعيف، عن عكرمة، وإسناده صحيح.\nوأخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٨١، عن مجاهد وإسناده حسن، وعن عطاء وإسناده ضعيف، وعن سعيد بن جبير وإسناده حسن.\n(٧) \"ديوان الشماخ\" (٤٥)، والمقصود من البيت: أي لا تظن أني إنسان لا تجربة =","vol":"18","page":380},{"text":"وقال امرؤ القيس:\nوتيماء لم نترك بها جذع نخلة ... ولا أطمًا إلَّا مشيدًا بجندل (١)\nأي: مبنيًّا بالشيد والجندل.\nوروى أبو روق عن الضحاك: أن هذه البئر إنما كانت بحضرموت (٢) فِي بلدة (٣) حاصورا (٤) وذلك أن أربعة آلاف نفر (٥) ممن آمن بصالح ﵇ نجوا من العذاب أتوا حضر موت ومعهم صالح، فلما حضروا مات صالح فسمي حضر موت؛ لأن صالحًا لما حضروه مات فبنوا حاصورا وقعدوا (٦) على هذِه البئر، وأمروا\n_________\n= عندي ولا حنكة، فإنِّي كالحية التي تعيش فِي البئر المطوية بالحجارة والكلس والجص تتربص بعدوها.\nانظر: \"لسان العرب\" لابن منظور (طي).\n(١) \"ديوان امرئ القيس\" (ص ١٢٢).\n(٢) حضر موت: بالفتح ثم السكون وفتح الراء والميم، اسمان مركبان، ناحية واسعة فِي شرقي عدن، بقرب البحر، بقربها الأحقاف.\nانظر: \"معجم ما استعجم\" للبكري ٢/ ٤٥٥، \"مراصد الاطلاع\" للبغدادي ١/ ٤٠٩.\n(٣) زاد فِي (ب)، (ج): يقال.\n(٤) حاصورا: بالصاد المهملة، وأخره أَلْف مقصورة، اسم موضع، وبالضاد المعجمة، بغير أَلْف، اسم ماء.\nانظر: \"مراصد الاطلاع\" للبغدادي ١/ ٣٧١.\n(٥) ساقط من (ب).\n(٦) فِي الأصل: فغدوا.","vol":"18","page":381},{"text":"عليهم رجلًا يقال له: جلهس بن جلاس بن سويد وجعلوا وزيره سحاريب بن سوادة فأقاموا (١) دهرًا وتناسلوا حتَّى نموا وكثروا ثم إنهم عبدوا الأصنام وكفروا، فأرسل إليهم نبيًّا يقال له: حنظلة بن صفوان (٢) كان حمالًا فيهم فقتلوه فِي السوق، فأهلكهم الله وعطلت بئرهم وخربت قصورهم (٣).\n\n<span data-type=\"title\" id=toc-3025>٤٦ </span>- ﴿أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ﴾\nيعني: كفار مكة فينظروا إِلَى مصارع المكذبين من الأمم الخالية (٤) ﴿فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا﴾ فيتفكروا ويعتبروا (٥).\n﴿فَإِنَّهَا﴾ الهاء عماد (٦) ﴿لَا تَعْمَى الْأَبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي\n_________\n(١) فِي الأصل: فأقامه، وفي (ب): أقاموا.\n(٢) قال بعض العلماء: إن الله ﷾ لم يبعث نبيًّا إِلَى العرب بعد إسماعيل ﵇ إلَّا محمدًا -ﷺ-، وحنظلة بن صفوان إنما هو رجل صالح.\nانظر: \"البداية والنهاية\" لابن كثير ٢/ ٢١٢.\n(٣) فِي (ب): وخرب قصرهم، وهو فِي \"معالم التنزيل\" للبغوي ٥/ ٣٩١، بنحوه، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٥ - ٧٦، مطولًا، \"البداية والنهاية\" لابن كثير ١/ ٢٢٧.\nوقال القرطبي: فذكرهم الله تعالى فِي هذِه الآية موعظة وعبرة وتذكرة، وذكرا وتحذيرًا من مغبة المعصية وسوء عاقبة المخالفة.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩١، \"لباب التأويل\" للخازن ٣/ ٢/ ٢١.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٨٢.\n(٦) العماد: مصطلح عند نحاة الكوفة يطلقونه على ضمير الفصل.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٢٨، \"معجم المصطلحات النحوية والصرفية\" لمحمد سمير نجيب اللبدي (١٦١).","vol":"18","page":382},{"text":"﴿الصُّدُورِ﴾ (ذكر الصدر) (١) تأكيدًا (٢) كقوله: ﴿وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ﴾ (٣) وقوله: ﴿يَقُولُونَ بِأَفْوَاهِهِمْ﴾ (٤) (٥).\nقال ابن عباس ومقاتل: لما نزل ﴿وَمَنْ كَانَ فِي هَذِهِ أَعْمَى فَهُوَ فِي الْآخِرَةِ أَعْمَى﴾ (٦) جاء ابن أم مكتوم إِلَى النَّبِيّ - ﷺ - باكيًا فقال: يَا رسول الله، أنا فِي الدنيا أعمى أفأكون فِي الآخرة أعمى؟ ! فأنزل الله ﷿ هذِه الآية (٧).\n\n<span data-type=\"title\" id=toc-3026>٤٧ </span>- ﴿وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ﴾\nنزلت فِي النضر بن الحارث (٨).\n﴿وَلَنْ يُخْلِفَ اللَّهُ وَعْدَهُ﴾ فأنجز ذلك يوم بدر (٩) ﴿وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ\n_________\n(١) من (ج).\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ١٨٣، \"معالم التنزيل\" للبغوي ٥/ ٣٩١.\n(٣) الأنعام: ٣٨.\n(٤) آل عمران: ١٦٧.\n(٥) \"جامع البيان\" للطبري ١٧/ ١٨٣، \"معاني القرآن\" للفراء ٢/ ٢٢٨، \"معالم التنزيل\" للبغوي ٥/ ٣٩١.\n(٦) الإسراء: ٧٢.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٧.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩١، \"لباب التأويل\" للخازن ٣/ ٢/ ٢١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٧.\n(٩) انظر: \"جامع البيان\" للطبري ١٧/ ١٨٣، \"معالم التنزيل\" للبغوي ٥/ ٣٩١، \"لباب التأويل\" للخازن ٣/ ٢/ ٢١.","vol":"18","page":383},{"text":"كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ﴾ قرأ (١) بالياء مكّيّ كُوفِيّ غير عاصم، غيرهم بالتاء (٢).\nقال ابن عباس: هي من الأيام التي خلق الله ﷿ فيها السماوات والأرض (٣).\nوقال مجاهد وعكرمة: من أيام الآخرة (٤).\n(وقال ابن زيد فِي قوله) (٥) ﴿وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ﴾ وفي قوله: ﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ\n_________\n(١) من (ج).\n(٢) قرأ بالياء ابن كثير وحمزة والكسائي وخلف، والباقون بالتاء.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٨)، \"التيسير\" للداني (ص ١٢٨)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٧.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٨٣، وإسناده ضعيف.\nوالأثر ذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٤٩٩ (١٣٩٨٥)، والبغوي فِي \"معالم التنزيل\" ٥/ ٣٩١، والقرطبي فِي \"الجامع لأحكام القرآن\" ١٢/ ٧٨.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٨٣، عن مجاهد، وإسناده ضعيف. وفي ١٧/ ١٨٤ عن عكرمة، وإسناده ضعيف.\nوالأثر ذكره البَغَوِيّ فِي \"معالم التنزيل\" ٥/ ٣٩١، والخازن فِي \"لباب التأويل\" ٣/ ٢/ ٢١.\nقلت: والراجح أن المراد بتلك الأيام هي أيام العذاب فِي الآخرة بدليل سياق الآيات من استعجال الكفار بالعذاب، ولأن الله سبحانه قد أخبرهم أن مصيرهم إليه، وقد وعدهم بالعذاب ﷾.\n(٥) من (ب)، (ج).","vol":"18","page":384},{"text":"خَمْسِينَ أَلْفَ سَنَةٍ (٤)﴾ (١) قال: هو يوم القيامة (٢).\nوقال أهل المعاني (معنى الآية) (٣): ﴿وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ﴾ من أيام العذاب الذي استعجلوه فِي الثقل والإطالة والشدة ﴿كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ﴾ فكيف تستعجلون، وهذا كما يقال: أيام الهموم طوال وأيام السرور قصار (٤).\n\n<span data-type=\"title\" id=toc-3027>٤٨ </span>- ﴿وَكَأَيِّنْ مِنْ قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَيَّ الْمَصِيرُ﴾\n\n<span data-type=\"title\" id=toc-3028>٤٩ </span>- ﴿قُلْ يَاأَيُّهَا النَّاسُ إِنَّمَا أَنَا لَكُمْ نَذِيرٌ مُبِينٌ (٤٩)﴾.\n\n<span data-type=\"title\" id=toc-3029>٥٠ </span>- ﴿فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ (٥٠)﴾.\n\n<span data-type=\"title\" id=toc-3030>٥١ </span>- ﴿وَالَّذِينَ سَعَوْا فِي آيَاتِنَا﴾.\nأي: عملوا فِي إبطال (٥) آياتنا (٦).\n﴿مُعَاجِزِينَ﴾ أي: مغالبين مشاقين، (قاله ابن عباس (٧).\n_________\n(١) المعارج: ٤.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٢.\n(٣) من (ب)، (ج).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٢.\n(٥) من (ب)، (ج).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٢، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٨.\n(٧) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٨٥ وإسناده ضعيف.\nوالأثر فِي \"معالم التنزيل\" للبغوي ٥/ ٣٩٢، غير منسوب، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٢، غير منسوب.","vol":"18","page":385},{"text":"الأخفش: مسابقين) (١).\nقتادة: ظنوا أنَّهم يعجزون الله فلا يقدر عليهم ولن يعجزوه (٢).\nوقرأ ابن كثير وأبو عمرو (معجزين) بالتشديد (من غير أَلْف) (٣) أي: مثبطين النَّاس عن الإيمان (٤) ومثله فِي سورة سبأ (فِي موضعين) (٥).\n﴿أُولَئِكَ أَصْحَابُ الْجَحِيمِ﴾.\n\n<span data-type=\"title\" id=toc-3031>٥٢ </span>- ﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى﴾ الآية.\nقال ابن عباس ومحمَّد بن كعب القرظي وغيرهما من المفسرين: لما رأى رسول الله -ﷺ- تولي قومه عنه وشق عليه ما رأى من مباعدتهم (٦) عما جاء به من الله ﷿ تمنى فِي نفسه أن يأتيه من الله\n_________\n(١) ساقط من (ج).\nوهو فِي \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٨ - ٧٩.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٧/ ١٨٥.\nوالإسناد صحيح.\nوالأثر ذكره ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٥٠٠ (١٣٩٩٥)، والبغوي فِي \"معالم التنزيل\" ٥/ ٣٩٢، بنحوه.\n(٣) من (ج)، وهو فِي \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٢٥٨)، \"التيسير\" للداني (ص ١٢٨)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٢٧.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٨٥، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٣٩٢، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٢.\n(٥) من (ج)، وهو قوله تعالى فِي سورة سبأ: ﴿وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ﴾ آية (٥)، وقوله تعالى: ﴿وَالَّذِينَ يَسْعَوْنَ فِي آيَاتِنَا مُعَاجِزِينَ﴾ (٣٨).\n(٦) فِي (ب): عبادتهم.","vol":"18","page":386},{"text":"ما يقارب بينه وبين قومه، وذلك لحرصه على إيمانهم، فجلس ذات يوم فِي ناد من أندية قريش كثير أهله، فأحب يومئذ ألا (١) يأتيه من الله شيء فينفروا عنه، وتمنى ذلك فأنزل الله عليه (٢) سورة ﴿وَالنَّجْمِ إِذَا هَوَى (١)﴾ فقرأها رسول الله - ﷺ - حتَّى بلغ (٣): ﴿أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى (١٩) وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى﴾ (٤) ألقى الشيطان على لسانه بما كان يحدث به نفسه ويتمناه: تلك الغرانيق العلى وإن شفاعتهن لترتجى. فلما سمعت قريش ذلك فرحوا ومضى رسول الله -ﷺ- فِي قراءته، فقرأ السورة كلها وسجد فِي آخر السورة، فسجد المسلمون لسجوده وسجد جميع من فِي المسجد من المشركين، فلم يبق فِي المسجد مؤمن ولا كافر إلَّا سجد إلا الوليد بن المغيرة وأبو أحيحة سعيد بن العاص فإنهما أخذا حفنة (٥) من البطحاء فرفعاها إِلَى جبهتيهما وسجدا عليه؛ لأنهما كانا شيخين كبيرين لا يستطيعان السجود (٦)، وتفرقت قريش وقد سرهم ما سمعوا، وقالوا: قد ذكر\n_________\n(١) ساقط من (ب).\n(٢) سقط من (ب)، (ج).\n(٣) فِي (ج): قرأ.\n(٤) النجم: ١ - ٢٠\n(٥) طمس فِي (ب).\n(٦) ما جاء فِي هذا الأثر من قوله: تلك الغرانيق العلى وإن شفاعتهن لترتجى، فإنَّه لم يثبت عن النَّبِيّ - ﷺ -، وأما ما جاء من سجود الرسول - ﷺ - والمسلمين والكفار عند قراءة الرسول - ﷺ - لسورة النجم فهذا ثابت فِي الصحيح؛ فقد روى البخاري فِي كتاب التفسير فِي تفسيره سورة ﴿وَالنَّجْمِ﴾، باب ﴿فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا (٦٢)﴾ =","vol":"18","page":387},{"text":"محمَّد آلهتنا بأحسن الذكر.\nوقالوا قد عرفنا أن الله يحيي ويميت ويخلق (١) ويرزق، ولكن آلهتنا هذِه تشفع لنا عنده، فإذا جعل لها محمَّد نصيبًا فنحن معه، فلما أمسى رسول الله - ﷺ - أتاه جبريل ﵇ فقال يَا محمَّد: ماذا صنعت، لقد تلوت على النَّاس ما لم آتك (٢) به عن الله، وقلت ما لم يقل لك، فحزن (٣) رسول الله - ﷺ - عند ذلك حزنًا شديدًا، وخاف من الله خوفًا كثيرًا، فأنزل الله هذِه الآية، وسمع بذلك من كان بأرض الحبشة من أصحاب رسول الله - ﷺ - وبلغهم سجود قريش، وقيل: قد أسلمت قريش وأهل مكة فرجع أكثرهم إِلَى عشائرهم وقالوا: هم أحب إلينا، فوجدوا القوم قد ارتكسوا حين نسخ الله ﷾ ما ألقى الشيطان، فلما نزلت هذِه الآية، قالت قريش: ندم محمَّد على ما ذكر (٤) من منزلة آلهتنا عند الله فغير ذلك وجاء بغيره، وكان ذانك الحرفان اللذان ألقى الشيطان على لسان رسول الله - ﷺ - قد\n_________\n= (٤٥٨١)، قال: حدثنا نصر بن عليّ، أخبرني أبو أَحْمد، حدثنا إسرائيل، عن أبي إسحاق، عن الأسود بن يزيد، عن عبد الله - ﵁ - وذكر سجود رسول الله -ﷺ- وسجود من خلفه من المسلمين والكفار، ولكن بدون ذكر تلك الزيادة من قوله تلك الغرانيق العلى.\n(١) ساقط من (ب).\n(٢) فِي (ب): ما لم أقل.\n(٣) فِي (ب): فحزن ذلك.\n(٤) فِي (ب): قال.","vol":"18","page":388},{"text":"وقعا في فم كل مشرك فازدادوا شرًّا إلى ما كانوا عليه وشدة على من أسلم (١).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٨٧ عن محمَّد بن كعب القرظي ومحمد ابن قيس، إسناده ضعيف، وعن محمَّد بن كعب القرظي وإسناده ضعيف.\nوعن ابن عباس مختصرًا والإسناد مسلسل بالضعفاء.\nالحكم على القصة:\nوردت قصة الغرانيق من طرق كلها لا تقوم بها حجة كما تقدم ذلك في بعض طرقها، واستقصى طرقها الشيخ الألباني وبين ضعفها كلها في كتابه \"نصب المجانيق لنسف قصة الغرانيق\".\nوهذِه القصة لا تثبت لا سندًا ولا متنًا، فقد أعل أهل العلم سندها ومتنها وبينوا ضعفها.\nقال القاضي عياض: إن هذا حديث لم يخرجه أحد من أهل الصحة، ولا رواه ثقة بسند متصل، وإنما أولع به وبمثله المفسرون والمؤرخون المولعون بكل غريب، المتلقفون من الصحف كل صحيح وسقيم.\nوقال ابن كثير في \"تفسيره\": ولكنها من طرق كلها مرسلة، ولم أرها مسندة من وجه صحيح.\nوأبطل تلك القصة أبو بكر بن العربي في \"تفسيره\" من عشرة مقامات، سوف أذكر بعضها بتصرف:\n١ - إن النبي - ﷺ - وإذا أرسل إليه الملك بالوحي فإنه يخلق للرسول العلم التام بأن هذا رسول من عند الله، ولولا ذلك لما صحت الرسالة، ولا تبينت النبوة.\n٢ - إن الله ﷾ قد عصم رسوله من الكفر، واستقر ذلك من دين المسلمين بإجماعهم فيه وإطباقهم عليه.\n٣ - إن قول الشيطان: (تلك الغرانقة العلى، وإن شفاعتهن لترتجى) وقبله منه الرسول - ﷺ -، يقتضي أنه التبس عليه الشيطان بالملك، واختلط عليه التوحيد بالكفر، ولم يتفطن لصفة الأصنام وأنها لا تضر ولا تنفع. =","vol":"18","page":389},{"text":"قوله ﷿: ﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ﴾\nوهو الذي يأتيه جبريل بالوحي عيانًا وشفاهًا ﴿وَلَا نَبِيٍّ﴾ وهو الذي تكون نبوته إلهامًا أو منامًا (١).\n﴿إِلَّا إِذَا تَمَنَّى﴾ أي: أحب شيئًا واشتهاه وحدث به نفسه مما لم\n_________\n= وقال القاضي عياض: فقد قامت الحجة وأجمعت الأمة على عصمته - ﷺ - ونزاهته عن مثل هذِه الرذيلة، أما من تمنيه أن ينزل عليه مثل هذا من مدح آلهة غير الله وهو كفر، أو أن يتسور عليه الشيطان ويشبه عليه القرآن حتى يجعل فيه ما ليس منه ويعتقد النبي - ﷺ - أن من القرآن ما ليس منه حتى ينبهه جبريل ﵇ وذلك كله ممتنع في حقه - ﷺ - ...\nانظر: \"الشفا بتعريف حقوق المصطفى\" للقاضي عياض ٢/ ١٢٥، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٨٣ - ٨٥، \"أحكام القرآن\" لابن العربي ٣/ ١٢٨٧، \"نصب المجانيق لنسف قصة الغرانيق\" للألباني.\n(١) انظر: \"روح المعاني\" للألوسي ١٧/ ١٧٣، \"فتح القدير\" للشوكاني ٣/ ٦٦٠.\nوقد اختلف العلماء في التعريف بالنبي والرسول على أقوال:\nوالتعريف المختار هو أن الرسول: من أوحي إليه وأرسل إلى قوم مخالفين.\nوالنبي: من بعث إلى قوم مؤمنين لتقرير شرع من قبله وقد يوحى إليه من قضية معينة.\nوعلى التعريف المختار فإنه ليس شرط من الرسول أن يأتي بشريعة جديدة، فقد كان يوسف ﵇ رسولًا على ملة إبراهيم ﵇، قال الله تعالى على لسان يوسف: ﴿وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ﴾ [يوسف: ٣٨]، وقال الله تعالى في قصة مؤمن آل فرعون: ﴿وَلَقَدْ جَاءَكُمْ يُوسُفُ مِنْ قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِي شَكٍّ مِمَّا جَاءَكُمْ بِهِ حَتَّى إِذَا هَلَكَ قُلْتُمْ لَنْ يَبْعَثَ اللَّهُ مِنْ بَعْدِهِ رَسُولًا﴾ [غافر: ٣٤].\nوالنبي مأمور بالتبليغ لإخبار الله ﷾ أنه قد أرسل الأنبياء كما قال سبحانه: ﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ (٥٢)﴾ [الحج: ٥٢].","vol":"18","page":390},{"text":"يؤمر به (١).\n﴿أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ﴾ أي: مراده ووجد إليه سبيلًا (٢).\nوقال أكثر المفسرين: يعني بقوله: ﴿تَمَنَّى﴾ أي: تلا (٣) وقرأ كتاب الله ﷾ (٤).\n﴿أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ﴾ أي: قراءته وتلاوته (٥)، نظيره قوله ﷿: ﴿لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ﴾ (٦) يعني: قراءته يقرأ عليهم.\n_________\n(١) ولما جاء في الحديث أن بعض الأنبياء يأتي يوم القيامة ولا أتباع له، فقد روى البخاري في كتاب الطب، باب من لم يرق (٥٧٥٢)، قال: حدثنا مسدد، حدثنا حصين بن نمير، عن حصين بن عبد الرحمن، عن سعيد بن جبير، عن ابن عباس - ﵄ - قال: خرج علينا النبي - ﷺ - يومًا فقال: \"عرضت على الأمم فجعل يمر النبي معه الرجل، والنبي معه الرجلان، والنبي معه الرهط، والنبي ليس معه أحد\". انظر: \"النبوات\" لابن تيمية (١٧٢)، \"الرسل والرسالات\" لعمر سليمان الأشقر (١٣)، \"دراسات في النبوة والرسالة\" لعبد العزيز العسكر (٨٣).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٣.\n(٣) لم أجد هذا عند غير المصنف.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٩٠، \"معالم التنزيل\" للبغوي ٥/ ٣٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٧٩، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٨٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٩٠ عن الضحاك.\nوإسناده ضعيف.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٠٣ (١٤٠٠٥) عن الضحاك، والبغوي في \"معالم التنزيل\" ٥/ ٣٩٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٧٩.\n(٦) البقرة: ٧٨.","vol":"18","page":391},{"text":"وقال الشاعر في عثمان رضوان الله عليه حين قتل:\nتمنى كتاب الله أول ليله ... وآخرها لاقى حمام المقادر (١)\n[١٨٨٢] وسمعت أبا القاسم (الحسن بن محمَّد) (٢) بن حبيب\n_________\n(١) في (ب): الحمام، وفي الأصل: المقابر. والبيت لحسان بن ثابت، وهو في \"لسان العرب\" لابن منظور (مني) بلا نسبة.\nولعل المراد من قوله تعالى: ﴿إِذَا تَمَنَّى﴾ ما يجده النبي في نفسه من الرغبة في هداية الناس وما يتمنى من جذب الناس إلى دين الله، ومن خلال هذا الشعور من النبي يحاول الشيطان أن يدخل إلى نفس الرسول مهادنة الناس على بعض تصرفاتهم والتنازل عن قواعد دعوته الشرعية، ولكن الله ﷾ يبين آياته ويحكم أساليب رسوله في نشر دعوته، بجعل الدعوة تمشي على قواعد وموازين شرعية بعيدة عن المخالفة أو النظر إلى المصلحة على حساب قواعد الدعوة، وهذا القول مبني على أمرين:\nالأول: أن الله ﷾ قد بيّن أن هذا الأمر حصل للأنبياء والرسل الذين قبل الرسول - ﷺكما في الآية.\nالثاني: بعض المواقف والتصرفات التي حصلت للرسول - ﷺ - في حياته كما روى مسلم في كتاب \"فضائل الصحابة\" باب فضائل سعد بن أبي وقاص - ﵁ - (٢٤١٣)، قال: حدثنا أبو بكر بن أبي شيبة، حدثنا محمَّد بن عبد الله الأسدي، عن إسرائيل، عن المقدام بن شريح، عن أبيه، عن سعد قال: كنا مع النبي - ﷺ - ستة نفر، فقال المشركون للنبي - ﷺ -: اطرد هؤلاء لا يجترئون علينا، قال: وكنت أنا وابن مسعود ورجل من هذيل وبلال ورجلان نسيت اسميهما، فوقع في نفس رسول الله - ﷺ - ما شاء الله أن يقع، فحدث نفسه، فأنزل الله ﷿: ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ﴾.\n(٢) من (ج)، الحبيبي، قيل: كذبه الحاكم. أبو القاسم.","vol":"18","page":392},{"text":"النيسابوري يقول: سمعت أبا الحسن علي بن مهدي الطبري (١) يقول: ليس هذا التمني من القرآن والوحي في شيء، وإنما هو أن النبي - ﷺ - كان إذا صفّرت يده من المال ورأى ما بأصحابه من سوء الحال، تمنى الدنيا بقلبه وسوسة من الشيطان (٢).\nوقال الحسن (٣): أراد بالغرانيق العلى الملائكة، يعني: أن الشفاعة ترتجى منهم لا من الأصنام (٤) وهذا قول ليس بالقوي ولا بالمرضي لقوله ﷾: ﴿فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ﴾ أي: يبطله ويذهبه (٥).\n﴿ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ﴾ فيثبتها (٦) ﴿وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾ فإن قيل: فما وجه جواز الغلط (٧) في (التلاوة على) (٨) النبي - ﷺ -، فعنه (٩)\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) [١٨٨٢] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم، وشيخه لم يذكر بجرح أو تعديل.\nالتخريج:\nانظر: \"تفسير أبي القاسم الحبيبي\" (ص ٢٠٠).\n(٣) من (ب)، (ج).\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٨٥ - ٨٦.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٩٠، \"معالم التنزيل\" للبغوي ٥/ ٣٩٥، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٤.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٥، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٤.\n(٧) في (ج): فما وجه الغلط وجوازه.\n(٨) ساقط من (ج).\n(٩) في (ج): ففيه.","vol":"18","page":393},{"text":"جوابان:\nأحدهما: أنه على سبيل السهو والنسيان وسبق اللسان، فلا يلبث أن ينبهه الله عليه ويعصمه.\nوالثاني: أن ذلك إنما قاله الشيطان على لسان رسول الله - ﷺ - في أثناء قراءته وأوهم أنه من القرآن وأن رسول الله - ﷺ - هو الذي يتلوه (١).\n\n<span data-type=\"title\" id=toc-3032>٥٣ </span>- قال الله ﷿: ﴿لِيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾\nفيشكون في ذلك (٢) ﴿وَالْقَاسِيَةِ قُلُوبُهُمْ﴾ فلا تلين لأمر الله (٣) ﴿وَإِنَّ الظَّالِمِينَ﴾ الكافرين (٤) ﴿لَفِي شِقَاقٍ بَعِيدٍ﴾.\n\n<span data-type=\"title\" id=toc-3033>٥٤ </span>- ﴿وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ﴾\nمن المؤمنين (٥) ﴿أَنَّهُ﴾ يعني: أن الذي (٦) أحكم الله سبحانه من آيات القرآن (٧).\n﴿الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾.\n_________\n(١) وهذِه الأجوبة على افتراض صحة القصة. \"لباب التأويل\" للخازن ٣/ ٢/ ٢٤.\n(٢) انظر: \"تفسير أبي القاسم الحبيبي\" (ص ٢٠٠) بنحوه.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٨٦.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٨٦.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٨٧.\n(٦) في (ج): الذين.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٥، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٨٧.","vol":"18","page":394},{"text":"<span data-type=\"title\" id=toc-3034>٥٥ </span>- ﴿وَلَا يَزَالُ الَّذِينَ كَفَرُوا فِي مِرْيَةٍ مِنْهُ﴾\nأي: مما ألقى الشيطان على لسان رسول الله - ﷺ - (١).\nابن جريج: من القرآن وغيره من الدين وهو الصراط المستقيم (٢).\n﴿حَتَّى تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ﴾ قال عكرمة والضحاك: عذاب يوم لا ليلة له (٣) وهو يوم القيامة (٤).\nوقال آخرون: هو (٥) يوم بدر (٦) وهو الصواب؛ لأن الساعة هي القيامة، ولا وجه أن يقال: حتى تأتيهم القيامة (أو تأتيهم القيامة) (٧)، وإنما سمي يوم بدر عقيمًا لأنهم لم ينظروا فيه إلى\n_________\n(١) انظر: \"معالم التنزيل\" ٥/ ٣٩٦، \"الجامع لأحكام القرآن\" ١٢/ ٨٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٩٢ وإسناده ضعيف.\nوالأثر ذكره الخازن في \"لباب التأويل\" ٣/ ٢/ ٢٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٨٧.\n(٣) ساقطة من (ب).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٩٣، عن الضحاك، وإسناده ضعيف. وعن عكرمة، وإسناده ضعيف.\nوالأثر في \"لباب التأويل\" للخازن ٣/ ٢/ ٢٥، غير منسوب.\n(٥) من (ب)، (ج).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٩٣ عن مجاهد، وإسناده ضعيف، وعن ابن جريج، وإسناده ضعيف، وعن قتادة، وإسناده صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٠٣ (١٤٠٥٨) عن سعيد بن جبير، والبغوي في \"معالم التنزيل\" ٥/ ٣٩٦.\n(٧) من (ب)، وساقطة من (ج)، والأثر في \"جامع البيان\" للطبري ١٧/ ١٩٣.","vol":"18","page":395},{"text":"الليل بل قتلوا قبل المساء، قاله ابن جريج (١).\nغيره: لأنه لم يكن فيه رأفة ولا رحمة (٢).\nوقيل: لأنه لا مثل له في عظم أمره لقتال الملائكة فيه (٣).\n\n<span data-type=\"title\" id=toc-3035>٥٦ </span>- ﴿الْمُلْكُ يَوْمَئِذٍ﴾\nيعني: يوم القيامة (٤).\n﴿لِلَّهِ﴾ وحده من غير منازع ولا مدَّعٍ، والملك هو اتساع المقدور لمن له تدبير الأمور، والله ﷾ هو الذي يملك الأمور كلها، وكل ملك سواه فهو ملك بحكمه وإذنه (٥).\n﴿فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي جَنَّاتِ النَّعِيمِ﴾\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٨٧.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٨٧.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٦، \"لباب التأويل\" للخازن ٣/ ٢/ ٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٨٧.\n(٤) السابق.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٩٤، بمعناه، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٧٧٥)، \"الجامع لأحكام القرآن\" ١٢/ ٨٨، بنحوه.","vol":"18","page":396},{"text":"<span data-type=\"title\" id=toc-3036>٥٧ </span>- ﴿وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا فَأُولَئِكَ لَهُمْ عَذَابٌ مُهِينٌ (٥٧)﴾.\n\n<span data-type=\"title\" id=toc-3037>٥٨ </span>- ﴿وَالَّذِينَ هَاجَرُوا فِي سَبِيلِ اللَّهِ﴾\nأي: فارقوا أوطانهم وعشائرهم في طاعة الله ﷾ وطلب رضاه (١).\n﴿ثُمَّ قُتِلُوا أَوْ مَاتُوا﴾ وهم كذلك (٢) ﴿لَيَرْزُقَنَّهُمُ اللَّهُ رِزْقًا حَسَنًا﴾ في الجنة (٣) ﴿وَإِنَّ اللَّهَ لَهُوَ خَيْرُ الرَّازِقِينَ﴾ وقيل: هو [كقوله] سبحانه: ﴿بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ﴾ (٤) (٥).\nروى ابن وهب (٦) عن عبد الرحمن بن شريح (٧) عن سلامان بن عامر (٨) قال:\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ١٩٤، بمعناه، \"معالم التنزيل\" للبغوي ٥/ ٣٩٦.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٦.\n(٣) ساقط من (ب).\nوهو في \"معالم التنزيل\" للبغوي ٥/ ٣٩٦.\n(٤) آل عمران: ١٦٩.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٦.\n(٦) عبد الله بن وهب، ثقة حافظ عابد.\n(٧) في نسخ المخطوط: عبد الله، وهو عبد الرحمن بن شريح أبو شريح الإسكندراني ثقة فاضل، لم يصب ابن سعد في تضعيفه.\n(٨) سلامان بن عامر الشعباني الشامي قال الحسيني: مجهول. وقال ابن حجر: والرجل معروف بالصلاح، روى عن أبي عثمان الأصبحي، وعنه عبد الرحمن بن أنعم الأفريقي. \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٢٢ \"الإكمال\" للحسين (١٩٠)، \"تعجيل المنفعة\" لابن حجر ١/ ١٥٧.","vol":"18","page":397},{"text":"كان فضالة برودس (١) أميرًا على الأرباع فخرج بجنازتي (٢) رجلين، أحدهما قتيل، والآخر متوفى، فرأى ميل الناس مع جنازة القتيل إلى حفرته، فقال: أراكم أيها الناس تميلون مع القتيل، وتفضلونه على أخيه المتوفى، فوالذي نفسي بيده ما أبالي من أي حفرتيهما بعثت (٣) اقرءوا قول الله ﷿: ﴿وَالَّذِينَ هَاجَرُوا فِي سَبِيلِ اللَّهِ ثُمَّ قُتِلُوا أَوْ مَاتُوا﴾ إلى قوله: ﴿حَلِيمٌ﴾ (٤).\n\n<span data-type=\"title\" id=toc-3038>٥٩ </span>- [﴿لَيُدْخِلَنَّهُمْ مُدْخَلًا يَرْضَوْنَهُ وَإِنَّ اللَّهَ لَعَلِيمٌ حَلِيمٌ (٥٩)﴾]\n\n<span data-type=\"title\" id=toc-3039>٦٠ </span>- ﴿ذَلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ (٦٠)﴾\nنزلت في قوم من المشركين لقوا قومًا من المسلمين لليلتين بقيتا من المحرم وكره المسلمون قتال المشركين، وسألوهم أن يكفوا عن القتال من أجل الشهر الحرام، فأبى المشركون وقاتلوهم فذلك بغيهم عليهم،\n_________\n(١) رودس: بضم أوله وبالدال المهملة المكسورة والسين المهملة، جزيرة ببلاد الروم مقابل الإسكندرية، على ليلة منها، وهي أول بلاد الإفرنج.\nانظر: \"معجم ما استعجم\" للبكري ٢/ ٦٨٣، \"معجم البلدان\" لياقوت ٣/ ٧٨.\n(٢) في (ج): بجنازة.\n(٣) في (ب): أبعث.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٩٤.\nوالإسناد ضعيف.\nوالأثر في \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٨٩.","vol":"18","page":398},{"text":"وثبت المسلمون لهم (١) فنصروا عليهم فأنزل الله - ﷺ - هذِه الآية (٢).\nوالعقاب الأول بمعنى الجزاء (٣).\n\n<span data-type=\"title\" id=toc-3040>٦١ </span>- ﴿ذَلِكَ﴾\nيعني هذا الذي نصر المظلوم (٤).\n﴿بِأَنَّ اللَّهَ﴾ بأني القادر على ما أشاء (٥).\nفمن قدرته أنه (٦) ﴿يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَأَنَّ اللَّهَ سَمِيعٌ بَصِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-3041>٦٢ </span>- ﴿ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ﴾\nقرأ (٧) بالياء بصري كوفي غير أبي بكر. الباقون بالتاء (٨).\n﴿مِنْ دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ﴾ فلا شيء أعلى منه ولأنه\n_________\n(١) في (ب): عليهم.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ٣١٥ قال: وكان بعضهم يزعم أن هذِه الآية نزلت في قوم ... ثم ذكر القصة، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٥٠٣ (١٤٠١٣) عن مقاتل، \"معالم التنزيل\" للبغوي ٥/ ٣٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٩٠.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٧.\n(٤) لم أجد هذا القول عند غير المصنف.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ١٩٥.\n(٦) في الأصل: بأنه.\n(٧) من، (ج).\n(٨) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٩)، \"التيسير\" للداني (ص ١٢٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٧.","vol":"18","page":399},{"text":"تعالى عليّ عن (١) الأشباه والأشكال (٢). ﴿الْكَبِيرُ﴾ العظيم الذي (كل شيء دونه) (٣) فلا شيء أعظم منه (٤).\n\n<span data-type=\"title\" id=toc-3042>٦٣ </span>- ﴿أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَتُصْبِحُ الْأَرْضُ مُخْضَرَّةً﴾\nبالنبات رفع ﴿فَتُصْبِحُ﴾؛ لأن ظاهر الآية استفهام ومعناها الخبر، مجازها: اعلم يا محمَّد أن الله ينزل من السماء ماء فتصبح الأرض مخضرة (٥) وإن شئت قلت: قد رأيت أن الله أنزل من السماء ماء (٦).\nكقول الشاعر:\nألم تسأل الربع الخلاء فينطق ... وهل تخبرنك اليوم بيداء سملق (٧)\nمعناه قد سألته فنطق.\n_________\n(١) من (ب)، (ج)، وفي (ج) سقط قوله: علي.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٩١، بنحوه.\n(٣) ساقط من (ب).\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٩٦.\n(٥) \"جامع البيان\" للطبري ١٧/ ١٩٦، بنحوه.\n(٦) انظر: \"فتح القدير\" للشوكاني ٣/ ٦٦٧، بنحوه، انظر: \"معاني القرآن\" للفراء ٢/ ٢٢٩، \"البيان\" لابن الأنباري ٢/ ١٧٨.\n(٧) البيت لجميل بن معمر، وهو في \"ديوانه\" (٩١).\nوالمقصود من البيت: أي: ألم تسأل المكان الخالي من أهله فينطق ويجيبك عما أردت، وهل تجيبك عما أردت المفازة الجرداء التي لا شجر فيها.\nانظر: \"لسان العرب\" (بيد)، (خلا)، (ربع)، (سملق).","vol":"18","page":400},{"text":"<span data-type=\"title\" id=toc-3043>٦٤ </span>- ﴿لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِنَّ اللَّهَ لَهُوَ الْغَنِيُّ الْحَمِيدُ﴾.\n\n<span data-type=\"title\" id=toc-3044>٦٥ </span>- ﴿أَلَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي الْأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ﴾ لكي لا تسقط على الأرض (١).\n﴿إِلَّا بِإِذْنِهِ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-3045>٦٦ </span>- ﴿وَهُوَ الَّذِي أَحْيَاكُمْ﴾\nولم تكونوا شيئًا (٢).\n﴿ثُمَّ يُمِيتُكُمْ﴾ عند انقضاء آجالكم وفناء أعماركم (٣) ﴿ثُمَّ يُحْيِيكُمْ﴾ للثواب والعقاب (٤).\n﴿إِنَّ الْإِنْسَانَ لَكَفُورٌ﴾ لجحود لما ظهر من الآيات والدلالات (٥).\n\n<span data-type=\"title\" id=toc-3046>٦٧ </span>- ﴿لِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا﴾\nمألفًا يألفونه وموضعًا يعتادونه لعبادة الله (٦).\n_________\n(١) معالم التنزيل\" للبغوي ٥/ ٣٩٨.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ١٩٨، \"معالم التنزيل\" للبغوي ٥/ ٣٩٨.\n(٣) انظر: \"جامع البيان\" للطبري ٩٨/ ١١٧، \"معالم التنزيل\" للبغوي ٥/ ٣٩٨، مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٩٣.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٩٣.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٩٣، بنحوه.\n(٦) انظر: \"جامع البيان\" للطبري ١٦/ ١٩٨.","vol":"18","page":401},{"text":"وأصل المنسك في كلام العرب الموضع المعتاد لعمل خير أو شر، يقال: إن لفلان منسكًا أي: مكانًا يغشاه ويألفه للعبادة، ومنه مناسك الحج لتردد الناس إلى الأماكن التي تعمل فيها أعمال الحج والعمرة (١).\nقال ابن عباس: ﴿لِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا﴾ أي: عيدًا (٢).\nوقال مجاهد وقتادة: موضع قربان يذبحون فيه (٣).\nغيرهم أراد جميع العبادات (٤).\n﴿فَلَا يُنَازِعُنَّكَ فِي الْأَمْرِ﴾ أي: في (٥) أمر الذبح (٦). نزلت (٧) في\n_________\n(١) انظر: \"لسان العرب\" لابن منظور (نسك).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ١٩٨.\nوالإسناد ضعيف.\nوالأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٩٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٦/ ١٩٨، عن مجاهد وإسناده ضعيف، وعن قتادة وإسناده صحيح.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٣٩٨.\nوالأثر صحيح.\n(٤) لم أجد هذا القول عند غير المصنف.\n(٥) من (ج).\nوالأقوال لا تعارض بينها.\n(٦) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٥٠٤ (١٤٠١٨) عن ابن عباس، \"معالم التنزيل\" للبغوي ٥/ ٣٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٩٣.\n(٧) ساقط من (ب).","vol":"18","page":402},{"text":"بديل بن ورقاء وبشر بن سفيان ويزيد بن الخنيس، قالوا لأصحاب رسول الله - ﷺ -: ما لكم تأكلون ما تقتلون بأيديكم ولا تأكلون ما قتله الله (١).\n﴿وَادْعُ إِلَى رَبِّكَ﴾ أي: دين ربك (٢) ﴿إِنَّكَ لَعَلَى هُدًى مُسْتَقِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-3047>٦٨ </span>- ﴿وَإِنْ جَادَلُوكَ فَقُلِ اللَّهُ أَعْلَمُ بِمَا تَعْمَلُونَ (٦٨)﴾\n\n<span data-type=\"title\" id=toc-3048>٦٩ </span>- ﴿اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ (٦٩)﴾\nفتعرفون حينئذ (٣) المحق من المبطل (٤)، والاختلاف ذهاب كل واحد من الخصمين إلى خلاف ما ذهب إليه الآخر (٥).\nوهذا أدب حسن علم الله سبحانه عباده، فمن جادل على سبيل التعنت والمراء يقول (٦) السفهاء أن لا يجاب ولا يناظر ويدفع بهذا القول الذي علمه (٧) الله ﷾ لنبيه ﵇ (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٩٨.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٩٣: وروت فرقة أن هذِه الآية نزلت بسبب جدال الكفار في أمر الذبائح، وقولهم للمؤمنين، تأكلون ما ذبحتم ولا تأكلون ما ذبح الله من الميتة، فكان ما قتل الله أحق أن تأكلوه مما قتلتم أنتم بسكاكينكم، فنزلت الآية بسبب هذِه المنازعة.\n(٢) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٥٠٤ (١٤٠٢١) عن مقاتل.\n(٣) ساقط من (ب)، (ج).\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٩٩، \"معالم التنزيل\" للبغوي ٥/ ٣٩٩.\n(٥) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٩٤).\n(٦) في الأصل: كقوله.\n(٧) في الأصل: علم.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٩٤ بنحوه.","vol":"18","page":403},{"text":"<span data-type=\"title\" id=toc-3049>٧٠ </span>- ﴿أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاءِ وَالْأَرْضِ إِنَّ ذَلِكَ﴾\nكله (١) ﴿فِي كِتَابٍ﴾ يعني: اللوح المحفوظ (٢) ﴿إِنَّ ذَلِكَ﴾ يعني: علمه تعالى بجميع ذلك (٣) ﴿عَلَى اللَّهِ يَسِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-3050>٧١ </span>- ﴿وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَمَا لَيْسَ لَهُمْ بِهِ عِلْمٌ وَمَا لِلظَّالِمِينَ﴾\nالكافرين (٤) ﴿مِنْ نَصِيرٍ﴾ يمنعهم من عذاب الله (٥).\n\n<span data-type=\"title\" id=toc-3051>٧٢ </span>- ﴿وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ﴾\nيعني: القرآن (٦).\n﴿تَعْرِفُ فِي وُجُوهِ الَّذِينَ كَفَرُوا الْمُنْكَرَ﴾ يتبين ذلك في وجوههم بالكراهة والعبوس (٧) ﴿يَكَادُونَ يَسْطُونَ﴾ يقعون ويبطشون (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٩.\n(٢) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٥٠٤ (١٤٠٢٢) عن ابن عباس، \"معالم التنزيل\" للبغوي ٥/ ٣٩٩.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٩.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٢٠١.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٩، بنحوه.\n(٦) ساقط من (ب).\nوهو في \"جامع البيان\" للطبري ١٧/ ٢٠١، \"معالم التنزيل\" للبغوي ٥/ ٣٩٩.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٣٩٩.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٧/ ٢٠٢ عن ابن عباس وإسناده ضعيف، وقال حدثني محمَّد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس. وإسناده ضعيف. =","vol":"18","page":404},{"text":"﴿بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ آيَاتِنَا﴾ وأصل السطو القهر (١).\n﴿قُلْ﴾ (يا محمَّد لهم) (٢): ﴿أَفَأُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكُمُ﴾ أي: بشر لكم وأكره إليكم من هذا القرآن الذي تسمعون (٣) ﴿النَّارُ﴾ أي: هي النار (٤) ﴿وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُوا وَبِئْسَ الْمَصِيرُ﴾.\n\n<span data-type=\"title\" id=toc-3052>٧٣ </span>- ﴿يَاأَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ﴾\nمعنى (ضرب) جعل، كقولهم ضرب السلطان البعث على الناس وضرب الجزية على أهل الذمة (أي: جعل ذلك عليهم) (٥) ومنه قوله تعالى: ﴿وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ﴾ (٦) والمثل حالة ثانية يشبه بالأولى في الذكر الذي صار كالعلم، وأصله الشبه (٧) ومعنى الآية\n_________\n= والأثر في \"معالم التنزيل\" للبغوي ٥/ ٣٩٩.\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (٤١٠) بنحوه، \"لسان العرب\" لابن منظور (سطا).\n(٢) في (ب): لهم يا محمد.\nوهو في \"معالم التنزيل\" للبغوي ٥/ ٣٩٩.\n(٣) (الذي) ساقط من (ب).\nوهو في \"معالم التنزيل\" للبغوي ٥/ ٣٩٩ - ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٩٦.\n(٤) \"جامع البيان\" للطبري ١٧/ ٢٠٢، \"معالم التنزيل\" للبغوي ٥/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٩٦.\n(٥) من (ب)، (ج)، والأثر في \"جامع البيان\" للطبري ١٧/ ٢٠٢، \"معالم التنزيل\" للبغوي ٥/ ٤٠٠.\n(٦) البقرة: ٦١.\n(٧) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (٧٥٩) بنحوه.","vol":"18","page":405},{"text":"جعل لي المشركون الأصنام شركاء فعبدوها معي (١).\n﴿فَاسْتَمِعُوا﴾ حالها وصفتها (٢) التي بينت وشبهتها بها.\nثم بين ذلك فقال عز من قائل: ﴿إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ﴾ قراءة العامة بالتاء، وروى زيد عن يعقوب: (يدعون) بالياء (٣).\n﴿لَنْ يَخْلُقُوا ذُبَابًا﴾ في صغره وقلته؛ لأنها لا تقدر على ذلك (٤) ﴿وَلَوِ اجْتَمَعُوا لَهُ﴾ لخلقه (٥). والذباب واحد، وجمعه القليل: أذبة، والكثير: الذباب، مثل: غراب وأغربة وغربان (٦).\n﴿وَإِنْ يَسْلُبْهُمُ﴾ يعني: الأصنام، أخبر عنها بفعل ما يعقل وقد مضت هذِه المسألة يقول: ﴿وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا﴾ مما عليهم ﴿لَا﴾ يقدرون أن (٧) ﴿يَسْتَنْقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ﴾.\nقال ابن عباس: الطالب الذباب والمطلوب الصنم (٨). وذلك أن\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٧/ ٢٠٣، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٤٠٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠٠.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٧.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ٢٠٣، \"معالم التنزيل\" للبغوي ٥/ ٤٠٠.\n(٥) السابق.\n(٦) انظر: \"لسان العرب\" لابن منظور (ذبب).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠٠.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠٠، \"لجامع لأحكام القرآن\" للقرطبي ١٢/ ٩٧.","vol":"18","page":406},{"text":"الكفار كانوا يلطخون أصنامهم بالعسل في كل سنة مرتين (١) ثم يغلقون عليها أبواب البيوت فتدخل الذباب في الكواء (٢) فتأكل ذلك العسل وتنقيها منه فإذا رأوا ذلك، قالوا: أكلت آلهتنا العسل.\nوقال الضحاك: يعني العابد والمعبود (٣).\nابن زيد وابن كيسان: كانوا يحلون الأصنام باليواقيت واللآلئ وأنواع الجواهر ويطيبونها بأنواع الطيب، فربما يسقط منها واحدة أو يأخذها طائر أو ذباب فلا تقدر الآلهة على استردادها.\nفالطالب على هذا التأويل (٤) الصنم، والمطلوب الذباب والطائر (٥).\n\n<span data-type=\"title\" id=toc-3053>٧٤ </span>- ﴿مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾\nأي: ما عظموا الله حق تعظيمه، ولا عرفوه حق معرفته، ولا وصفوه حق صفته، إذ أشركوا به ما لا يمتنع من الذباب، ولا ينتصف منه (٦).\n_________\n(١) من (ب)، (ج).\n(٢) الكواء: جمع كوة، وهو الثقب في البيت.\nانظر: \"لسان العرب\" لابن منظور (كوي).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠٠.\n(٤) في الأصل: منها.\n(٥) وقال القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٩٧: وخص الذباب لأربعة أمور تخصه: لمهانته وضعفه ولاستقذاره وكثرته.\nانظر: \"تذكرة الأريب\" لابن الجوزي ٢/ ١٣.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٢٠٤، \"معالم التنزيل\" للبغوي ٥/ ٤٠٠.","vol":"18","page":407},{"text":"﴿إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ﴾.\n\n<span data-type=\"title\" id=toc-3054>٧٥ </span>- ﴿اللَّهُ يَصْطَفِي﴾\nيختار ﴿مِنَ الْمَلَائِكَةِ رُسُلًا﴾ كجبريل وميكائيل وغيرهما (١).\n﴿وَمِنَ النَّاسِ﴾ أيضًا رسلًا مثل إبراهيم وموسى وعيسى ومحمد وغيرهم من الأنبياء صلوات الله عليهم (٢).\nيقال: نزلت هذِه الآية لما قال المشركون ﴿أَأُنْزِلَ عَلَيْهِ الذِّكْرُ مِنْ بَيْنِنَا﴾ (٣) (٤).\nفأخبر أن الاختيار إليه يختار من يشاء من خلقه (٥).\n﴿إِنَّ اللَّهَ سَمِيعٌ﴾ - لقولهم ﴿بَصِيرٌ﴾ بمن يختاره لرسالته (٦).\n\n<span data-type=\"title\" id=toc-3055>٧٦ </span>- ﴿يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ﴾\nيعلم (٧) ما كان بين (أيدي الملائكة ورسله قبل خلقهم وما خلفهم ويعلم ما هو كائن بعد فنائهم (٨).\nوقال الحسن: ما بين) (٩) أيديهم ما عملوا ﴿وَمَا خَلْفَهُمْ﴾ وما هم\n_________\n(١) السابق.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠٠ - ٤٠١.\n(٣) سورة (ص): ٨.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠١.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ٢٠٤، \"معالم التنزيل\" للبغوي ٥/ ٤٠١.\n(٦) السابق.\n(٧) في (ب)، (ج): يعني.\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ٢٠٤، \"معالم التنزيل\" للبغوي ٥/ ٤٠١.\n(٩) من (ب)، (ج).","vol":"18","page":408},{"text":"عاملون مما لم يعملوه بعد (١). ﴿وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ﴾.\n\n<span data-type=\"title\" id=toc-3056>٧٧ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ﴾\n[١٨٨٣] أخبرنا أحمد بن محمَّد بن يوسف (٢)، قال أنا مكي بن عبدان (٣)، قال: نا محمَّد بن يحيى (٤)، قال: وفيما قرأت على عبد الله بن نافع (٥)، وحدثني مطرف بن عبد الله (٦)، عن مالك (٧)، عن نافع (٨) أن رجلًا من أهل مصر أخبر عبد الله بن عمر أنَّ عمر بن الخطاب - ﵁ - قرأ سورة الحج فسجد فيها سجدتين ثم قال: إن هذِه السورة فضلت بسجدتين (٩).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠١.\n(٢) في نسخة (ج): أحمد بن يوسف، لم يذكر بجرح أو تعديل.\n(٣) مكي بن عبدان بن محمَّد بن بكر، مأمون، المحدث، الثقة المتقين.\n(٤) الذهلي، ثقة، حافظ، جليل.\n(٥) ثقة، صحيح الكتاب في حفظه لين.\n(٦) ابن أخت مالك، ثقة لم يصب ابن عدي في تضعيفه.\n(٧) في الأصل: خالد. وهو مالك بن أنس، إمام دار الهجرة.\n(٨) مولى ابن عمر، ثقة، ثبت، فقيه، مشهور.\n(٩) [١٨٨٣] الحكم على الإسناد:\nضعيف للجهالة بحال الرجل الذي أخبر عبد الله بن عمر، وفيه أيضًا شيخ المصنف لم يذكر بجرح أو تعديل، ولكن الحديث صحيح من طرق أخرى.\nالتخريج:\nالحديث رواه مالك في \"الموطأ\" ١/ ١٠١ (٢٦٠) بمثله، وإسناده صحيح.\nورواه ابن أبي شيبة في \"المصنف\" ١/ ٣٧٢، بلفظ مقارب، وإسناده ضعيف.","vol":"18","page":409},{"text":"[١٨٨٤] وبإسناده عن مالك (١) عن عبد الله بن دينار (٢) أنه (٣) قال: رأيت عبد الله بن عمر يسجد في سورة (٤) الحج سجدتين (٥).\n[١٨٨٥] وأخبرنا أبو بكر الجوزقي (٦)، قال: نا أبو العباس الدغولي (٧)، قال: نا ابن أبي خيثمة (٨)، قال: نا أبو سلمة الخزاعي منصور بن سلمة (٩)، قال: نا حماد بن سلمة (١٠)، عن علي بن زيد (١١)، عن صفوان بن محرز (١٢) أن أبا موسى (١٣) قرأ على منبر\n_________\n(١) إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(٢) مولى ابن عمر، ثقة.\n(٣) ساقط من (ب).\n(٤) ساقط من (ج).\n(٥) [١٨٨٤] الحكم على الإسناد:\nصحيح.\nالتخريج:\nالحديث رواه مالك في \"الموطأ\" ١/ ٢٠٦، عن عبد الله بن دينار أنه قال: رأيت عبد الله بن عمر بمثله. والشافعي في \"مسنده\" ٢/ ٢٢١، قال: أخبرنا مالك عن نافع، عن ابن عمر، بمثله.\n(٦) محمد بن عبد الله بن محمد ثقة.\n(٧) محمَّد بن عبد الرحمن السرخسي، الإِمام، الحافظ، المجود.\n(٨) أحمد بن زهير بن حرب، أبو بكر بن أبي خيثمة، ثقة حافظ متقن.\n(٩) البغدادي، ثقة، ثبت، حافظ.\n(١٠) ثقة، عابد، أثبت الناس في ثابت وتغير حفظه بأخرة.\n(١١) علي بن زيد بن جدعان التيمي، البصري، ضعيف.\n(١٢) ثقة، عابد.\n(١٣) أبو موسى الأشعري الصحابي المشهور.","vol":"18","page":410},{"text":"البصرة سورة الحج فنزل (١) فسجد فيها سجدتين (٢).\n[١٨٨٦] وحدثنا أبو محمَّد المخلدي (٣)، قال: نا عبد الله بن محمَّد بن مسلم (٤)، قال: نا (محمَّد بن مسلم بن وارة) (٥)، قال: نا محمَّد بن موسى بن أعين (٦)، قال: قرأت على أبي (٧) عن عمرو بن\n_________\n(١) ساقط في (ب).\n(٢) [١٨٨٦] الحكم على الإسناد:\nضعيف فيه علي بن زيد بن جدعان، وهو ضعيف.\nالتخريج: الأثر رواه الحاكم في \"المستدرك\" ٢/ ٤٢٤، بنحوه، وإسناده ضعيف، ورواه البيهقي في \"السنن الكبرى\" ٢/ ٢١٨، وإسناده ضعيف.\n(٣) الحسن بن أحمد بن محمَّد النيسابوري، العدل، الإِمام، الصدوق، المسند.\n(٤) في الأصل: أبو عبد الله بن محمَّد، وفي (ج): محمَّد بن عبد الله بن محمَّد بن مسلم بن وارة.\nوهو عبد الله بن محمَّد بن مسلم الإسفراييني، أبو بكر، حافظ حجة مجود.\n(٥) في (ب): ابن وارة، وفي (ج): دخلت ترجمته مع الذي سبقه وقد جاء في نسخ المخطوط: (أحمد بن مسلم).\nوهو محمَّد بن مسلم بن عثمان بن عبد الله الرازي، المعروف بابن وارة، بفتح الراء المخففة، ثقة، حافظ.\nذكره ابن حبان في \"الثقات\"، وقال: مات سنة (٢٢٣ هـ)، روى له البخاري والنسائي، وقال الحافظ: صدوق.\nانظر: \"الجرح والتعديل\" ٨/ ٨٣، \"الثقات\" لابن حبان ٩/ ٦٤، \"تهذيب الكمال\" ٢٦/ ٥٢٢، \"التقريب\" (٦٣٣٤).\n(٦) محمَّد بن موسى بن أعين الجزري، أبو يحيى الحراني، صدوق.\n(٧) موسى بن أعين الجزري، مولى قريش، أبو سعيد، ثقة، عابد.","vol":"18","page":411},{"text":"الحارث (١)، عن ابن لهيعة (٢)؛ أن مشرح بن هاعان (٣) حدثه عن عقبة ابن عامر (٤)، قال: قلت يا رسول الله في سورة الحج سجدتان قال: \"نعم، إن لم تسجدهما فلا تقرأهما\" (٥).\n\n<span data-type=\"title\" id=toc-3057>٧٨ </span>- قوله ﷿: ﴿وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ﴾ يعني: وجاهدوا في سبيل الله أعداء الله حق جهاده، وهو استفراغ الطاقة فيه، قاله ابن عباس (٦) وعنه أيضًا: لا تخافوا في الله لومة لائم،\n_________\n(١) عمرو بن الحارث بن يعقوب الأنصاري، المصري، أبو أمية، ثقة، فقيه، حافظ.\n(٢) عبد الله بن لهيعة، صدوق، خلط بعد احتراق كتبه.\n(٣) أبو مصعب المصري، مقبول.\n(٤) الصحابي المشهور.\n(٥) [١٨٨٦] الحكم على الإسناد:\nضعيف لاختلاط ابن لهيعة وفيه مشرح بن هاعان، مقبول، ولم يتابع.\nالتخريج:\nالحديث رواه الترمذي في كتاب الجمعة، باب ما جاء في السجدة في الحج (٥٧٨) بلفظ مقارب.\nوقال أبو عيسى: هذا حديث ليس إسناده بذاك القوي.\nورواه أبو داود في كتاب الصلاة، باب تفريغ أبواب السجود وكم سجدة في القرآن (١٤٥٢) بلفظ مقارب.\nورواه الدارقطني في كتاب الصلاة، باب سجود القرآن ١/ ٤٠٨، بمثله.\nورواه الروياني في \"المسند\" ١/ ١٧٣، به فذكره.\nوالطبراني في \"المعجم الكبير\" ١٧/ ٣٠٧، به فذكره.\n(٦) انظر: \"جامع البيان\" للطبري ١٧/ ٢٠٥، \"معالم التنزيل\" للبغوي ٥/ ٤٠٢، \"المعجم الوسيط\" (ص ١٤٢) (جهد).","vol":"18","page":412},{"text":"وذلك هو (١) حق الجهاد (٢).\nوقال الضحاك ومقاتل: يعني اعملوا لله بالحق حق عمله، واعبدوه حق عبادته (٣).\nعبد الله بن المبارك: هو مجاهدة النفس والهوى وذلك حق الجهاد، وهو الجهاد الأكبر (٤).\nعلى ما روي في الخبر أن رسول الله - ﷺ - قال حين رجع من بعض (٥) غزواته: \"رجعنا من الجهاد الأصغر إلى الجهاد الأكبر\" (٦).\n_________\n(١) ساقط من (ب)، (ج).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ٢٠٥، وإسناده ضعيف.\nوالأثر ذكره البغوي في \"معالم التنزيل\" ٥/ ٤٠٢.\n(٣) انظر: \"جامع البيان\" للطبري ١٧/ ٢٠٥، عن مقاتل، وقال: وهذا قول ذكره عن الضحاك بعض من في روايته نظر، \"معالم التنزيل\" للبغوي ٥/ ٤٠٢.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠٢.\n(٥) ساقط من (ب).\n(٦) رواه الخطيب البغدادي في \"تاريخ بغداد\" ٢/ ١٣، عن جابر، عن النبي - ﷺ - بمثله، وإسناده ضعيف جدًّا.\nوالحديث ذكره السيوطي في \"الدرر المنتثرة في الأحاديث المشتهرة\" ١/ ٢٤٤، الفتني في \"تذكرة الموضوعات\" ١/ ١٩١، وملا على قارئ في \"الأسرار المرفوعة\" (ص ٢٠٦) (٢١١) ونقل عن ابن حجر العسقلاني قوله في \"تسديد القوس\": هو مشهور على الألسنة، وهو من كلام إبراهيم بن أبي عبلة في \"الكنى\" للنسائي، والعجلوني في \"كشف الخفاء\" ١/ ١٣٦٢، ومحمد بن أحمد الصنعاني في \"النوافح العطرة في الأحاديث المشتهرة\" ١/ ١٢٢٥، ومحمد الحوت في \"أسنى المطالب\" (٢٠٠) (٩٨٩)، ومحمد عمرو عبد اللطيف في \"تبييض =","vol":"18","page":413},{"text":"﴿هُوَ اجْتَبَاكُمْ﴾ اختاركم لدينه (١) ﴿وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ﴾ ضيق فلا يبتلى المؤمن بشيء من الذنوب إلا جعل له منه (٢) مخرجًا بعضها بالتوبة، وبعضها بالقصاص، وبعضها برد المظالم، وبعضها بأنواع الكفارات، فليس في دين الإِسلام ما لا يجد العبد سبيلًا إلى الخلاص من العقاب فيه ولا ذنب يذنبه المؤمن (٣) (إلا وله منه في الإِسلام مخرج) (٤).\n(وهذا معنى رواية علي بن عبد الله) (٥) بن عباس، عن أبيه حين سأله عبد الملك بن مروان، عن هذِه الآية فقال: جعل الله الكفارات مخرجًا من ذلك، سمعت ابن عباس ﵀ يقول ذلك (٦).\nوقال: بعضهم معناه: ﴿وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ﴾ ضيق في أوقات فروضكم مثل هلال شهر رمضان والفطر والأضحى ووقت (٧)\n_________\n= الصحيفة بأصول الأحاديث الضعيفة\" ١/ ٢٥، والألباني في \"سلسلة الأحاديث الضعيفة\" ٥/ ٤٧٨ (٢٤٦٠).\nوالحديث لا يصح مرفوعًا إلى النبي - ﷺ -، وإنما يصح موقوفًا عن إبراهيم بن أبي عبلة كما ذكر ذلك ابن حجر.\n(١) \"جامع البيان\" للطبري ١٧/ ٢٠٥، \"معالم التنزيل\" للبغوي ٥/ ٤٠٣.\n(٢) من (ب)، (ج).\n(٣) في (ج): العبد.\n(٤) من (ب)، (ج)، وهو في \"جامع البيان\" للطبري ١٧/ ٢٠٥، بنحوه، \"معالم التنزيل\" للبغوي ٥/ ٤٠٣، بنحوه.\n(٥) من (ب)، (ج).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ٢٠٥، وإسناده ضعيف.\n(٧) في (ج): وقيل.","vol":"18","page":414},{"text":"الحج إذا التبست عليكم وشك الناس فيها ولكنه وسّع ذلك عليكم حتى (١) يتيقنوا محلها (٢).\n﴿مِلَّةَ أَبِيكُمْ﴾ (٣) (أي: كملة أبيكم) (٤) إبراهيم (٥) نصب بنزع حرف الصفة عن الفراء (٦). غيره نصب على الإغراء (٧) أي: الزموه واتبعوا ملة أبيكم إبراهيم (٨).\nوإنما أمر باتباع ملة إبراهيم ﵇؛ لأنها داخلة في ملة محمَّد\n_________\n(١) ساقطة من (ب).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٧/ ٢٠٧، عن ابن عباس بنحوه، وإسناده ضعيف.\nورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٠٦ (١٤٠٣٥) من طريق عثمان بن بشار عن ابن عباس بنحوه، والبغوي في \"معالم التنزيل\" ٥/ ٤٠٣.\n(٣) في (ج): اسم أي.\n(٤) في ساقط من (ب).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠٣.\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ٢٣١.\nوالمقصود: بنزع حرف الصفة: هو حذف حرف العطف (الكاف) في قوله: ﴿مِلَّةَ﴾، قال ابن الأنباري في \"البيان\" ٢/ ١٧٩: وهذا الوجه ذكره الفراء وفيه بعد.\n(٧) الإغراء: هو أحد الأساليب العربية المستعملة، وهو تنبيه المخاطب على أمر محمود ليفعله.\nانظر: \"أوضح المسالك\" لابن هشام ٤/ ٧٩، \"معجم المصطلحات النحوية والصرفية\" لمحمد سمير نجيب اللبدي (١٦٥).\n(٨) انظر: \"جامع البيان\" للطبري ١٧/ ٢٠٧، \"معالم التنزيل\" للبغوي ٥/ ٤٠٣.","vol":"18","page":415},{"text":"﵉ (١).\nوأما وجه قوله ﷾: ﴿مِلَّةَ أَبِيكُمْ﴾ وليس جميعهم يرجع إلى ولادة إبراهيم ﵇ فإن معناه أن حرمة إبراهيم على المسلمين كحرمة الوالد (٢) كما قال ﷾: ﴿وَأَزْوَاجُهُ أُمَّهَاتُهُمْ﴾ (٣)، وقال النبي - ﷺ -: \"إنما أنا لكم مثل الوالد\" (٤).\nوهذا معنى قول الحسن البصري.\n﴿هُوَ﴾ يعني: الله ﷿ ﴿سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ﴾ يعني: من قبل نزول القرآن في الكتب المتقدمة وفي هذا الكتاب، هذا قول أكثر المفسرين (٥).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠٣.\n(٢) السابق، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠١.\n(٣) الأحزاب: ٦.\n(٤) رواه النسائي في كتاب الطهارة، باب النهي عن الاستطابة بالروث ١/ ٣٨، عن أبي هريرة بمثله مطولًا، وإسناده صحيح.\nورواه ابن ماجه في كتاب الطهارة وسننها، باب الاستنجاء بالحجارة والنهي عن الروث والرمة (٣١٣)، بمثله مطولًا، وإسناده حسن.\nورواه الدارمي في \"سننه\" (٧٠١)، والشافعي في \"مسنده\" ٢/ ١٣، والحميدي في \"مسنده\" ٢/ ٤٣٤ (٩٨٨)، وأبو عوانة في \"مسنده\" ١/ ٢٠٠ بمثله مطولًا، وإسناده صحيح.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٧/ ٢٠٧ عن ابن عباس مختصرًا، وإسناده ضعيف، وعن قتادة وإسناده صحيح.\nوقال: حدثنا الحسن، قال: أخبرنا عبد الرزاق جميعًا عن معمر، عن قتادة وإسناده حسن. وعن مجاهد وإسناده حسن. =","vol":"18","page":416},{"text":"وقال ابن زيد ﴿هُوَ﴾ راجع إلى إبراهيم ﵇ يعني: إن إبراهيم سماكم المسلمين ﴿مِنْ قَبْلُ﴾ أي: من قبل هذا الوقت في أيام إبراهيم ﴿وَفِي هَذَا﴾ الوقت، قال: وهو قول إبراهيم ﴿رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ﴾ (١) (٢).\nوالقول الأول أولى بالصواب (٣).\n﴿لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ﴾ أن قد بلغكم (٤).\n_________\n= والأثر في \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠١، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٥٠٧ (١٤٠٣٩) عن مجاهد.\n(١) البقرة: ١٢٨.\n(٢) انظر: \"جامع البيان\" للطبري ١٧/ ٢٠٨. والإسناد صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٠٧ (١٤٠٤٢)، والبغوي في \"معالم التنزيل\" ٥/ ٤٠٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٠١.\n(٣) والقول الراجح هو: أن الله ﷾ هو الذي سمى المسلمين، وأن الضمير (هو) يعود على الرب ﷾، لأمرين هما:\nالأول: لأن الله ﷾ سمى أمة محمَّد - ﷺ - المسلمين في القرآن وفي الكتب السابقة، وأما إبراهيم فإنه لم يسم أمة محمَّد - ﷺ - بالمسلمين في القرآن؛ لأن القرآن إنما أنزل بعد إبراهيم ﵇ بفترة طويلة، وهذا القول هو ما رجحه الإِمام الطبري في \"جامع البيان\" ١٧/ ٢٠٨.\nالثاني: لما روى النسائي في \"السنن الكبرى\" ٥/ ٢٧٢ (٨٨٦٦) عن الحارث الأشعري، عن رسول الله - ﷺ - قال: فادعوا بدعوة الله التي سماكم الله بها المسلمين المؤمنين عباد الله، وإسناده ضعيف.\nوأخرجه البخاري في \"التاريخ الكبير\" ٢/ ٢٦٠ عن الحارث الأشعري فذكره، بإسناده صحيح.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤٢، عن قتادة، وأخرجه الطبري في =","vol":"18","page":417},{"text":"﴿وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ أن رسلهم قد بلغتهم (١).\n﴿فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ﴾ وثقوا بالله (وتوكلوا عليه) (٢).\nوقال الحسن: تمسكوا بدين الله الذي لطف به لعباده (٣).\n﴿هُوَ مَوْلَاكُمْ﴾ وليكم وناصركم (٤) ومتولي أمركم (٥).\n﴿فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ﴾.\n_________\n= \"جامع البيان\" ١٧/ ٢٠٨ عن قتادة وإسناده صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٠٧ (١٤٠٤٠) عن قتادة، والبغوي في \"معالم التنزيل\" ٥/ ٤٠٤.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤٢ عن قتادة، وأخرجه الطبري في \"جامع البيان\" ١٧/ ٢٠٨ عن قتادة، وإسناده صحيح.\nوالأثر ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٠٧ (١٤٠٤٠) عن قتادة، والبغوي في \"معالم التنزيل\" ٥/ ٤٠٤.\n(٢) ساقط من (ج).\nوالأثر في \"جامع البيان\" للطبري ١٧/ ٢٠٩، \"معالم التنزيل\" للبغوي ٥/ ٤٠٤.\n(٣) لم أجد هذا القول عند غير المصنف.\n(٤) ساقط من (ب).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٠٤، بنحوه.","vol":"18","page":418},{"text":"<span data-type=\"title\" id=toc-3058>٢٣ - سُورَة المؤمنون</span>","vol":"18","page":419},{"text":"سورة المؤمنين (١)\nمكية (٢) وهي مائة وثماني عشرة آية (٣)،\n_________\n(١) هكذا في الأصل بالجر، وهو على حسب قواعد اللغة العربية سليم، إذ هو مجرور على الإضافة، والأولى أن يقال: سورة المؤمنون، بالرفع على الحكاية موافقة لرسم المصحف.\n(٢) أخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٥/ ٣، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٣٥، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٤، جميعهم عن ابن عباس ﵄ قال: نزلت بمكة سورة المؤمنين.\nيدل على مكيتها ما أخرجه مسلم، كتاب الصلاة، باب القراءة في الصحيح (٤٥٥) عن عبد الله بن السائب قال: صلى لنا النبي - ﷺ - الصبح بمكة، فاستفتح سورة المؤمنين.\nوقد نقل الفيروزآبادي في \"بصائر ذوي التمييز\" ١/ ٣٢٩، وابن الجوزي في \"زاد المسير\" ٥/ ٤٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٠٢، والشوكاني في \"فتح القدير\" ٣/ ٤٧٣ جميعهم الإجماع على أنها مكية. واستثنى السيوطي في \"الإتقان\" ١/ ٩٤ من السورة قوله تعالى: ﴿حَتَّى إِذَا أَخَذْنَا مُتْرَفِيهِمْ﴾ إلى قوله: ﴿مُبْلِسُونَ﴾ [٦٤ - ٧٧] فإنها مدنية، وهو ضعيف.\n(٣) كذا في (م)، (ح): وهو الصواب.\nوهذا العد للآيات هو على حسب محمد الكوفي وأهل حمص، وهي مائة وتسع عشرة آية في محمد المكي والمدنيين والبصري وعطاء والشامي -سوى أهل حمص-، وخلافها آية واحدة.\nعدّ المكي والمدنيان والبصري والشامي ﴿ثُمَّ أَرْسَلْنَا مُوسَى وَأَخَاهُ هَارُونَ﴾ آية، وتركها الكوفي وأهل حمص.\nقال الناظم: هارون للكوفي والحمصي يُرَد.\nانظر: \"غيث النفع في القراءات السبع\" للصفاقسي (ص ٩٩)، \"الفرائد الحسان\" =","vol":"18","page":421},{"text":"وألف وثمانمائة (١) وأربعون كلمة، وأربعة آلاف وثمانمائة وحرفان (٢).\n[١٨٨٧] أخبرنا أبو الحسين الخَبَّازي المقرئ الجرجاني (٣)، قال: حدثنا ابن حَبْش (٤) المقرئ الدينوري (٥)، قال: حدثنا أبو العباس\n_________\n= (ص ٤٨)، \"مرشد الخلان\" (ص ١٢١)، \"فنون الأفنان\" لابن الجوزي (ص ٢٩٥)، \"الإتقان\" للسيوطي ٢/ ٤٤٣، \"البيان في محمد آي القرآن\" لأبي عمرو الداني (ص ١٩١).\n(١) في (م): ومائتين، وفي (ح): ومائة، وهما خطأ.\n(٢) في (م)، (ح): جاء فيهما عدد الأحرف ثم الكلمات ثم الآيات.\nقلت: معرفة الآي وعدها وفواصلها له فوائد كثيرة منها معرفة الوقف، واعتبارها في الخطبة، واعتبارها في قراءة قيام الليل وغير ذلك من الفوائد.\nأما معرفة محمد كلماته وحروفه فالاشتغال باستيعابه كما قال السيوطي مما لا طائل تحته ونقل عن السخاوي قوله: لا أعلم لعدد الكلمات والحروف من فائدة؛ لأن ذلك إن أفاد فإنما يفيد في كتاب يمكن فيه الزيادة والنقصان، والقرآن لا يمكن فيه ذلك.\nوقد استوعب ابن الجوزي في \"فنون الأفنان\" محمد الحروف والكلمات وعد الإنصاف والأثلاث إلى الأعشار، وأوسع القول في ذلك، وكذلك استوعب محمد الكلمات والحروف والآيات أبو عمرو الداني في كتابه \"البيان في محمد آي القرآن\".\nوانظر: \"الإتقان\" للسيوطي ٢/ ٤٥١ - ٤٥٢، ٤٥٥، \"مناهل العرفان\" للزرقاني ١/ ٣٤٤، \"المدخل\" لأبي شهبة (ص ٢٧٩).\n(٣) علي بن محمَّد بن الحسن، إمام ثقة.\n(٤) في الأصل، (ح): حبيش، وهو خطأ والتصويب، من (م) ومصادر ترجمته ومواضع أخرى في الكتاب.\n(٥) الحسين بن محمَّد بن حَبْش بن حمدان، ثقة، مأمون.","vol":"18","page":422},{"text":"محمَّد بن موسى الدقاق الرازي (١)، قال: حدثنا عبد الله بن روح المدايني (٢) ح (٣).\n[١٨٨٨] وأخبرنا ظفران (٤) (قال: حدثنا) (٥) ابن أبي داود (٦)، قال: حدثنا محمَّد بن عاصم (٧) قالا (٨): حدثنا شبابة بن سوّار الفزاري (٩)، قال: حدثنا مخلد بن عبد الواحد (١٠)، عن علي بن زيد (١١)، عن عطاء بن أبي ميمونة (١٢)، عن زر بن حبيش (١٣)، عن أُبي بن كعب (١٤) - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة\n_________\n(١) لم أجده.\n(٢) أبو محمَّد المدائني، ثقة.\n(٣) زيادة من (م)، والتحويل في الإسناد هنا من قبل شيخ الثعلبي أبو الحسين الخبازي؛ لأن ظفران من شيوخه وليس من شيوخ الثعلبي.\n(٤) أبو الطيب الدينوري، لم يذكر بجرح أو تعديل.\n(٥) من (م)، (ح).\n(٦) عبد الله بن سليمان بن الأشعث، أبو بكر السجستاني، إمام حافظ ثقة.\n(٧) أبو عبد الله الأصبهاني العابد، صدوق.\n(٨) في الأصل، (ح): قال. وهو خطأ، والمثبت من (م).\n(٩) أبو عمرو المدائني، ثقة، حافظ رمي بالإرجاء.\n(١٠) أبو الهذيل البصري، ضعيف.\n(١١) ابن جدعان، ضعيف.\n(١٢) أبو معاذ البصري، ثقة، رمي بالقدر.\n(١٣) أبو مريم الكوفي، ثقة، جليل.\n(١٤) صحابي مشهور.","vol":"18","page":423},{"text":"المؤمنين بشرته الملائكة بالروح (١) والريحان وما تقر به عينه عند نزول ملك الموت\" (٢).\n_________\n(١) الرّوح: الفرح والرحمة والمغفرة، وأصله من قولهم: وجدت رَوْحًا إذا وجد نسيمًا يستروح إليه من كرب الحر.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٤٥٧ (روح)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٦٩).\n(٢) [١٨٨٧]-[١٨٨٨] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه مخلد بن عبد الواحد، وفيه ابن جدعان وفيه الدقاق لم أجده، وظفران لم يذكر بجرح أو تعديل، والحديث موضوع.\nالتخريج:\nأخرجه ابن الجوزي في \"الموضوعات\"، باب فضائل السور ١/ ٣٩٠ (٤٧٠) من طريق ابن أبي داود به.\nوأخرجه العقيلي في \"الضعفاء الكبير\" ١/ ١٥٦ من طريق شبابة بن سوار به.\nوأخرجه الواحدي في \"الوسيط\" ٣/ ٢٨٣ وفرقه في \"تفسيره\"، وابن عدي في \"الكامل\" ٧/ ١٢٧ كلاهما من طريق هارون بن كثير عن زيد بن أسلم، عن أبيه، عن أبي أمامة عن أبي به.\nوأخرجه أبو بكر بن أبي داود في \"فضائل القرآن\" عن محمَّد بن عاصم به كما في \"الموضوعات\" لابن الجوزي.\nوأخرجه أبو نعيم الأصبهاني في \"ذكر أخبار أصبهان\" ٢/ ٣٢٨.\nوأخرجه القضاعي في \"مسند الشهاب\" وابن مردويه في \"تفسيره\" كما في \"تخريج أحاديث الكشاف\" للزيلعي ٢/ ٤٠٨.\nقال الشوكاني في \"الفوائد المجموعة\" (٢٦٤): ولهذا الحديث طرق كلها باطلة موضوعة.\nوهذا الحديث قطعة من حديث طويل أوله قوله: \"من قرأ فاتحة الكتاب أعطي من الأجر كأنما قرأ ثلثي القرآن\" ثم ذكر فضائل السور سورة سورة. =","vol":"18","page":424},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقد فرقه المصنف وغيره على سور القرآن فذكر عند كل سورة ما يخصها.\nوقد أتفق المحققون على أن هذا الحديث وغيره من الأحاديث المروية في فضائل السور سورة سورة أنها موضوعة مصنوعة على رسول الله - ﷺ -.\nروى العقيلي في \"الضعفاء الكبير\" ١/ ١٥٦ بسنده عن ابن المبارك قال: حديث أبيّ أظن الزنادقة وضعته، وذكر ابن الجوزي في \"الموضوعات\" قصة تفيد إقرار واضع الحديث بالوضع.\nوممن حكم عليه بالوضع: أبو حاتم الرازي كما في \"ميزان الاعتدال\" للذهبي ٨٣/ ٤، وابن عدي والحاكم كما في \"ميزان الاعتدال\" للذهبي ٤/ ٢٧٩، والزيلعي في \"تخريج أحاديث الكشاف\" ٢/ ١٨٠، وابن الجوزي في \"الموضوعات\" ١/ ٣٩١، والنووي في \"التقريب\" ١/ ٢٨٨، والعراقي في \"فتح المغيث\" ١/ ٢٦٣، والسخاوي في \"فتح المغيث\" ١/ ٢٨٦، والمناوي في \"الفتح السماوي\" ٢/ ٨٥٨، والذهبي في \"ميزان الاعتدال\" ٤/ ٨٣، والزركشي في \"البرهان\" ١/ ٤٣٣، والشوكاني في \"الفوائد المجموعة\" (ص ٢٦٤)، والسيوطي في \"اللآلئ المصنوعة\" ١/ ٢٢٧، وابن القيم في \"المنار المنيف\" (ص ١١٥)، وغيرهم.\nوقد نقل شيخ الإِسلام ابن تيمية اتفاق أهل العلم على وضعه حيث قال في \"مقدمة في أصول التفسير\" وفي التفسير من هذِه الموضوعات قطعة كبيرة، مثل الحديث الذي يرويه الثعلبي والواحدي والزمخشري في فضائل السور سورة سورة فإنه موضوع باتفاق أهل العلم.\nقال العراقي في \"التبصرة والتذكرة\" ١/ ٢٦٣ عند ذكره للحديث الموضوع:\nلهم حديثًا في فضائل السور ... عن ابن عباس فبئس ما ابتكر\nكذا الحديث عن أُبيّ اعترف ... راويه بالوضع وبئس ما اقترف\nوكل ما أودعه كتابه ... كالواحدي مخطئ صوابه\nومما يدل على وضعه كما قال ابن الجوزي في \"الموضوعات\" ١/ ٣٩١: أنه استنفد السور وذكر في كل واحدة ما يناسبها من الثواب بكلام ركيك في نهاية =","vol":"18","page":425},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type=\"title\" id=toc-3059>١ </span>- قوله ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١)﴾\nقد حرف تأكيد (١).\n_________\n= البرودة لا يناسب كلام رسول الله - ﷺ -، فهو معلوم من جهة إسناده ومن جهة متنه. ونظرًا لاتفاق الحفاظ بأن حديث أُبيّ بن كعب هذا موضوع فقد أصبح كل من أودعه في تفسيره كالثعلبي والواحدي والزمخشري مخطئًا في ذلك وعرضة للنقد. لكن من أبرز إسناده منهم كالثعلبي فهو أبسط لعذره، إذ أحال ناظره على الكشف عن سنده وإن كان لا يجوز السكوت عليه من غير بيانه. قال ابن حجر في \"النكت على مقدمة ابن الصلاح\" ٢/ ٨٦٣: والاكتفاء بالحوالة على النظر في الإسناد طريقة معروفة لكثير من المحدثين وعليها يحمل ما صدر عن كثير منهم من إيراد الأحاديث الساقطة معرضين عن بيانها صريحًا، وقد وقع هذا لجماعة من كبار الأئمة، وكان ذكر الإسناد عندهم من جملة البيان.\nوأنبه إلى أنه لا يظن مما سبق أنه لم يصح في فضائل السور أحاديث بل إن فضائل القرآن وفضائل بعض السور والآيات معلومة بنصوص صحيحة مرفوعة إلى النبي - ﷺ -. قال السيوطي في \"تدريب الراوي\" ١/ ٢٩٠: وورد في فضائل السور أحاديث مفرقة بعضها صحيح وبعضها حسن وبعضها ضعيف وليس بموضوع .. فلا يتوهم أنه لم يصح في فضائل السور شيء .. وقد جمعت في ذلك كتابًا لطيفًا سميته \"خمائل الزهر في فضائل السور\".\nللاستزادة انظر: \"الموضوعات\" لابن الجوزي ١/ ٣٩٠، \"تنزيه الشريعة المرفوعة\" للكناني ١/ ٢٨٥، \"الفوائد المجموعة\" للشوكاني (ص ٢٦٤)، \"المنار المنيف\" لابن القيم (ص ١١٥)، \"اللآلئ المصنوعة\" للسيوطي ١/ ٢٢٧، \"التحديث بما قيل لا يصح فيه حديث\" لبكر أبي زيد (ص ١٢٢).\n(١) وهذا أحد معانيها وذلك أن جملة ما ذكره النحويون لـ (قد) خمسة معان:\n١ - التوقع: وهو مع الماضي والمضارع.","vol":"18","page":426},{"text":"وقال المحققون (١): معنى (قد): تقريب للماضي من الحال (٢). فدل على أن فلاحهم قد حصل وهم عليه في الحال، وهذا أبلغ في الصفة من تجريد ذكر الفعل. والفلاح: النجاح والبقاء (٣).\n[١٨٨٩] أخبرنا أبو القاسم الحسن بن محمَّد بن الحسن (٤) المفسر\n_________\n= ٢ - التقريب: أي: تقريب الماضي من الحال.\n٣ - التقليل: وتختص بالمضارع.\n٤ - التكثير: وتختص بالمضارع.\n٥ - التأكيد: وهو مع الماضي والمضارع.\nقال ابن فارس في \"الصاحبي\" (٢٤٥): وليس من الوجه الابتداء بها إلا أن تكون جوابًا لمتوقع وهذِه الآية على هذا المعنى؛ لأن القوم توقعوا علم حالهم عند الله تبارك اسمه.\nانظر: \"الأزهية\" للهروي (ص ٢١١)، \"حروف المعاني\" للزجاجي (ص ١٣)، \"الجنى الداني\" للمرادي (ص ٢٥٦)، \"رصف المباني\" للمالقي (ص ٣٩٢)، \"معجم القواعد العربية\" للدقر (ص ٣٥٤)، \"معجم الشواهد النحوية\" لمحمد شراب (ص ٤٣٣).\n(١) في (ح): النحويون.\n(٢) وهذا أحد معاني (قد) كما سبق وقد أجاز الفراء الوجهين -التأكيد، التقليل- في هذِه الآية. انظر: \"تفسير ابن فورك\" ٣/ ٢/ أ، \"الوسيط\" للواحدي ٣/ ٢٨٤، \"زاد المسير\" لابن الجوزي ٥/ ٤٥٩.\n(٣) وهذِه رواية الكلبي عن ابن عباس ﵄ كما في \"تفسير ابن حبيب\" ٢٠١/ أ، \"الكفاية\" للحيري ٢/ ٤٧/ ب.\nوانظر: \"لسان العرب\" لابن منظور ٢/ ٥٤٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٤٤)، \"القاموس المحيط\" للفيروزآبادي ١/ ٤٨٢.\n(٤) قيل: كذبه الحاكم.","vol":"18","page":427},{"text":"بقراءته عليّ، سنة ثمان وثمانين وثلاثمائة، قال: حدثنا أبو عمرو المعتز بن محمَّد بن الفضل (١) القاضي بزَمّ (٢)، قال: حدثنا أحمد ابن الحسين الفريابي (٣)، قال: حدثنا عبد الرحيم بن حبيب البغدادي (٤)، عن إسحاق بن نجيح الملطي (٥)، عن ابن جريج (٦)، عن عطاء (٧)، عن ابن عباس (٨) - ﵄ - قال: قال رسول الله - ﷺ -: \"لما خلق الله تعالى جنة عدن خلق فيها ما لا عين رأت، ولا أذن سمعت، ولا خطر على قلب بشر، ثم قال لها: تكلمي، قالت: ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١)﴾ ثلاثًا، ثم قالت: أنا حرام على كل بخيل ومرائي\" (٩).\n_________\n(١) لم أجده.\n(٢) زَمّ: بفتح أوله وتشديد ثانيه، بليدة على طريق جيحون من ترمذ وآمل، نسب إليها نفر من أهل العلم. انظر: \"معجم البلدان\" لياقوت ٣/ ١٥١.\n(٣) لم أجده.\n(٤) أبو محمَّد الخراساني، متهم، قال ابن حبان: كان يضع الحديث.\n(٥) كذبوه.\n(٦) عبد الملك بن عبد العزيز ثقة، فقيه، فاضل، وكان يدلس ويرسل.\n(٧) عطاء بن أبي رباح، ثقة، فقيه، فاضل لكنه كثير الإرسال.\n(٨) صحابي مشهور.\n(٩) [١٨٨٩] الحكم على الإسناد:\nإسناده موضوع، فيه إسحاق بن نجيح الملطي وعبد الرحيم بن حبيب، ومن لم أجده.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١١/ ١٨٤ (١١٤٣٩)، وفي \"المعجم =","vol":"18","page":428},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"الأوسط\" ١/ ٢٢٤ (٧٣٨)، وأبو نعيم في \"صفة الجنة\" ١/ ٤٠ (١٦)، وتمام الرازي في \"فوائده\" ١/ ١٠٩ (٢٥٨)، وعنه ابن عساكر في \"تاريخ دمشق\" ١٧/ ٣٧.\nجميعهم من طريق هشام بن خالد الأزرق: ثنا بقية عن ابن جريج به، وليس فيه: ثم قالت: أنا حرام على كل بخيل ومرائي.\nوهذا الإسناد ضعيف من أجل عنعنة بقية فإنه كان يدلس عن الضعفاء والمتروكين، وأما تصريحه بالتحديث في رواية أبي نعيم والطبراني في \"المعجم \"الأوسط\" فلا يحتج به أيضًا؛ لأن هشام بن خالد كان يروج عليه الخطأ فيقول في كل خبر يرويه عن بقية حدثنا وإن كان بقية لم يقل حدثنا كما في رواية الأكثرين \"ميزان الاعتدال\" للذهبي ٤/ ٢٩٨، وفيه تدليس ابن جريج أيضًا.\nوللحديث شاهد من طريق علي بن عاصم عن حميد الطويل، عن أنس بن مالك - ﵁ - مرفوعًا أخرجه البيهقي في \"الأسماء والصفات\" ٢/ ١٢٤ (٦٩١)، والحاكم في \"المستدرك\" ٢/ ٤٢٦ (٣٤٨٠)، وقال صحيح الإسناد ولم يخرجاه. ورده الذهبي في \"التلخيص\" بقوله: بل هو ضعيف، وهو كما قال فإن علي بن عاصم صدوق يخطئ ويصر. \"تقريب التهذيب\" لابن حجر (٤٧٩٢)، وقال في \"ميزان الاعتدال\" للذهبي ٣/ ١٣٧: باطل، وأخرجه أيضًا ابن عدي في \"الكامل\" ٥/ ١٩٣، والخطيب في \"تاريخ بغداد\" ١٠/ ١١٨، كلاهما من طريق العلاء بن مسلمة أبي سالم الرواس عن علي بن عاصم به. والعلاء بن مسلمة متهم بالكذب. \"ميزان الاعتدال\" للذهبي ٣/ ١٣٧.\nوله طريق آخر أخرجه أبو نعيم في \"صفة الجنة\" (ص ٥٦) (٢٠)، وابن أبي الدنيا كما في \"الترغيب والترهيب\" للمنذري ٤/ ٢٥٢ من طريق محمَّد بن زياد الكلبي عن بشر بن الحسين، عن سعيد بن أبي عروبة، عن قتادة، عن أنس مرفوعًا بأتم منه، ومحمد بن زياد قال ابن معين: ليس بشيء. وبشر بن الحسين متهم بالكذب. \"ميزان الاعتدال\" للذهبي ٣/ ٥٥٢، ١/ ٣١٥.\nوللحديث شاهد آخر من طريق عدي بن الفضل حدثنا الجريري عن أبي سعيد =","vol":"18","page":429},{"text":"وقرأ طلحة بن مُصَرِّف: (قد أفلح) على المجهول (١)، أي أُبْقُوا في الثواب.\n\n<span data-type=\"title\" id=toc-3060>٢ </span>- ﴿الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (٢)﴾ (٢).\nاختلف المفسرون في معنى الخشوع: فقال ابن عباس رضي الله\n_________\n= مرفوعًا أخرجه البزار في \"مسنده\" ٤/ ١٨٩ (٣٥٠٨) كما في \"كشف الأستار\".\nوأبو نعيم في \"حلية الأولياء\" ٦/ ٢٠٤، وأخرجه، والبيهقي وأبو الشيخ كما في \"الترغيب والترهيب\" للمنذري ٤/ ٢٥٢، \"حادي الأرواح\" لابن القيم (ص ٩٥)، وإسناده ضعيف جدًّا: عدي بن الفضل متروك. \"تقريب التهذيب\" لابن حجر (٤٥٧٧).\nوقال المنذري: وقفه هو الأصح المشهور.\nبهذا يتبين أن الحديث ضعيف بجميع طرقه، وإسناده منقطع بين عطاء وابن عباس وقد ضعفه الألباني.\nانظر: \"مجمع الزوائد\" للهيثمي ١٠/ ٣٩٧، \"الترغيب والترهيب\" للمنذري ٤/ ٥٦٣، \"سلسلة الأحاديث الضعيفة\" للألباني (١٢٨٣)، \"إتحاف السادة المتقين\" للزبيدي ٧/ ٥٦٣، \"اللآلئ المصنوعة\" للسيوطي ٢/ ١٤٦.\n(١) وهي قراءة شاذة أخرجها عبد بن حميد عنه كما في \"الدر المنثور\" ٥/ ٤.\nوانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٩٩)، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٥٣، \"معاني القرآن\" للزجاج ٤/ ٥، \"تفسير ابن حبيب\" ٢٠١/ ب، \"زاد المسير\" لابن الجوزي ٥/ ٤٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠٢، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٢.\n(٢) أضيفت الصلاة للمؤمنين؛ لأن الصلاة دائرة بين المصلي والمصلى له، فالمصلي: هو المنتفع بها وحده، وهي عدته وذخيرته فهي صلاته، وأما المصلّى له مغني متعال عن الحاجة إليها والانتفاع بها.\nانظر: \"الكشاف\" للزمخشري ٣/ ١٧١، \"البحر المحيط\" لأبي حيان ٦/ ٣٦٦.","vol":"18","page":430},{"text":"عنهما: مُخْبِتُون أَذِلّاء (١).\nوقال الحسن (٢) وقتادة (٣): خائفون.\nوقال مقاتل: متواضعون (٤).\nوقال على - ﵁ -: الخشوع في القلب، وأن تُلِين للمرء المسلم كنَفَك، ولا تلتفت (٥).\n_________\n(١) انظر: \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٤٧/ ب، \"معالم التنزيل\" للبغوي ٥/ ٤٠٨، وأخرج الطبري في \"جامع البيان\" بسنده من طريق علي بن أبي طلحة عنه بلفظ: (خائفون ساكنون) ٣/ ١٨.\n(٢) أخرجه عنه عبد الرزاق في \"تفسيره\" ٢/ ٤٣، وفي \"المصنف\" ٢/ ٢٥٤، والطبري ١٨/ ٣ والبيهقي في \"الكبرى\" ٢/ ٢٨١ جميعهم عنه.\nوانظر: \"تفسير ابن حبيب\" ٢٠١/ ب، \"تفسير الحيري\" ٤٧/ ب، \"أحكام القرآن\" للجصاص ٣/ ٢٥٢، \"معاني القرآن\" للزجاج ٤/ ٦، \"النكت\" ٤/ ٤٥، \"تفسير البغوي\" ٥/ ٤٠٨، \"زاد المسير\" ٥/ ٤٦٠، \"تفسير ابن كثير\" ١٠/ ١٠٧، \"البحر المحيط\" (٣٦٦).\n(٣) وقول قتادة في: \"تفسير ابن حبيب\" ٢٠١/ ب، \"تفسير الحيري\" ٤٧/ ب، \"معاني القرآن\" للزجاج ٤/ ٦، \"تفسير البغوي\" ٥/ ٤٠٨، \"تفسير ابن كثير\" ١٠/ ١٠٧.\n(٤) انظر: \"تفسير مقاتل\" ٣/ ١٥٢، \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٤٧/ ب، وهو قول سعيد بن جبير كما سيأتي.\n(٥) أخرجه وكيع في \"الزهد\" (٣٢٨)، وابن المبارك في \"الزهد\" (١١٤٨)، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٤٣، والطبري في \"جامع البيان\" ٢/ ١٨، والحاكم في \"المستدرك\" ٢/ ٤٢٦ (٣٤٨٢)، وقال صحيح الإسناد ولم يخرجاه ووافقه الذهبي، وأخرجه البيهقي في \"السنن الكبرى\" ٢/ ٢٧٩.\nجميعهم من طريق أبي سنان الشيباني عن رجل عن علي - ﵁ -. =","vol":"18","page":431},{"text":"وقال مجاهد: هو غض البصر وخفض الجناح (١).\nوكان الرجل من العلماء إذا قام إلى الصلاة هاب الرحمنَ أن يَشُذَّ بصره إلى شيء، (أو أن) (٢) يحدِّث نفسه بشيء من شأن الدنيا (٣).\nوقال عمرو بن دينار: ليس الخشوع الركوع والسجود، ولكنه السكون وحسن الهيئة في الصلاة (٤).\n_________\n= وقد جاء في رواية الحاكم والبيهقي مصرحًا باسم شيخ أبي سنان وهو عبيد الله بن أبي رافع، وذكره السيوطي في \"الدر المنثور\" ٥/ ٥، وزاد نسبته للفريابي وعبد بن حميد وابن المنذر وابن أبي حاتم.\nوانظر: \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٢/ ٤٧/ ب، \"أحكام القرآن\" للجصاص ٣/ ٢٥٢، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٠، \"الذل والانكسار للعزيز الجبار\" لابن رجب (ص ٣٤).\n(١) انظر: \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٢/ ٤٧/ ب، \"النكت والعيون\" للماوردي ٤/ ٤٦، \"معالم التنزيل\" للبغوي ٥/ ٤٥٨، وهذا القول مروي عن الحسن أخرجه الطبري في \"جامع البيان\" ١٨/ ٢، وابن أبي حاتم كما في \"الدر المنثور\" ٥/ ٥ كلاهما عنه.\n(٢) في الأصل وأن، وفي (ح): أو، والمثبت من (م).\n(٣) أخرجه الطبري في \"جامع البيان\" ٢/ ٥٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٤٤٩، وابن المبارك كما في \"الذل والانكسار للعزيز الجبار\" (ص ٤٥)، جميعهم عن مجاهد.\nونسبه إلى مجاهد ابن حبيب في \"تفسيره\" ٢٠١/ ب، والحيري في \"الكفاية\" ٢/ ٤٧/ ب، والبغوي في \"معالم التنزيل\" ١/ ٢٨٩.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠٣، \"الكشاف\" للزمخشري ٣/ ١٧١.\n(٤) انظر: \"تفسير ابن حبيب\" ٢٥١/ ب، \"الكفاية\" للحيري ٤٧/ ٢/ ب، \"معالم التنزيل\" للبغوي ٥/ ٤٠٨، \"البحر المحيط\" لأبي حيان ٦/ ٣٩٥.","vol":"18","page":432},{"text":"وقال ابن سيرين، وغيره: هو أن لا ترفع بصرك عن موضع سجودك (١).\nقالوا: وكان النبي - ﷺ - وأصحابه يرفعون أبصارهم في الصلاة إلى السماء، وينظرون يمينًا وشمالًا، حتى نزلت هذِه الآية، فجعلوا بعد ذلك وجوههم حيث يسجدون، وما رئي بعد ذلك أحد (منهم ينظر) (٢) إلا إلى الأرض (٣).\n_________\n(١) انظر: \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٤٧/ ٢/ ب، \"معالم التنزيل\" للبغوي ٥/ ٤٠٨.\nقال شيخ الإِسلام ابن تيمية في \"مجموع الفتاوى\" ٦/ ٥٧٧: فهذا -يعني: النهي عن رفع البصر إلى السماء في الصلاة- مما جاءت به الشريعة تكميلا للفطرة؛ لأن الداعي المسائل الذي يؤمر بالخشوع والذل والسكون لا يناسب حاله أن ينظر إلى ناحية من يدعوه ويسأله بل يناسب حاله الإطراق، وغض بصره أمامه.\n(٢) في (م): نظر.\n(٣) أخرجه أبو داود في \"المراسيل\" (٤٥)، والمروزي في \"تعظيم قدر الصلاة\" ١/ ١٨٧، والحازمي في \"الاعتبار\" (ص ٦٠)، والطبري في \"جامع البيان\" ٢/ ١٨ - ٣، والبيهقي في \"السنن الكبرى\" ٢/ ٢٥٣، جميعهم من طريق ابن عون عن محمَّد بن سيرين مرسلًا. وأخرجه الطبري في \"جامع البيان\" ٢/ ١٨ أيضًا من طريق المعتمر عن خالد ومن طريق أبي جعفر عن الحجاج بن الصواف ومن طريق إسماعيل بن عليه، عن أيوب جميعهم عن محمَّد بن سيرين مرسلًا. وذكره السيوطي في \"الدر المنثور\" ٥/ ٤، وزاد نسبته لعبد بن حميد وابن المنذر وابن أبي حاتم.\nوقد ورد الحديث موصولًا:\nفقد أخرجه الحاكم في \"المستدرك\" ٢/ ٤٢٦ (٣٤٨٣)، والواحدي في \"أسباب النزول\" (٦٢٦) من طريق إسماعيل بن علية عن أيوب، عن محمَّد بن سيرين، عن =","vol":"18","page":433},{"text":"وقال ربيع: هو ألا يلتفت يمينًا (ولا شمالًا) (١).\n[١٨٩٠] أخبرنا (أبو عمرو) (٢) الفراتي (٣)، قال: حدثنا أبو موسى (٤) (قال: أخبرنا) (٥) السراج (٦)، قال: حدثنا محمَّد بن الصبّاح (٧) قال: أخبرنا إسحاق بن سليمان (٨)، قال: حدثنا إبراهيم الخوزي (٩)، عن\n_________\n= أبي هريرة موصولًا.\nقال الحاكم: صحيح على شرط الشيخين لولا خلاف فيه على محمَّد فقد قيل عنه مرسلًا ولم يخرجاه. قال الذهبي: بل الصحيح أنه مرسل.\nوأخرجه البيهقي في \"السنن الكبرى\" ٢/ ٢٨٣ من طريق ابن عون عن ابن سيرين، عن أبي هريرة موصولًا.\nوهو ضعيف والصحيح أنه مرسل وممن صحح إرساله: الذهبي والبيهقي وابن رجب والألباني.\nوانظر: \"أسباب النزول\" للواحدي (ص ٣٢٢)، \"لباب النقول\" للسيوطي (ص ١٣٧)، \"إرواء الغليل\" للألباني ٢/ ٧٢ (٣٥٤)، \"الفتح السماوي\" للمناوي ٢/ ٨٥٤، \"الكافي الشاف\" لابن حجر ٣/ ١٧١.\n(١) في (م): وشمالًا.\nوانظر: \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٢/ ٤٧/ ب.\n(٢) في الأصل: أبي بن أحمد بن الفراتي. وهو خطأ، والمثبت من (م)، (ح).\n(٣) لم يذكر بجرح أو تعديل.\n(٤) عمران بن موسى الفرغاني، لم يذكر بجرح أو تعديل.\n(٥) من (م)، وفي (ح): حدثنا.\n(٦) أبو العباس الثقفي، إمام حافظ ثقة.\n(٧) أبو جعفر التاجر، صدوق.\n(٨) أبو يحيى كوفي الأصل، ثقة، فاضل.\n(٩) أبو إسماعيل المكي، متروك الحديث.","vol":"18","page":434},{"text":"عطاء بن أبي رباح (١) قال (٢): سمعت أبا هريرة (٣) - ﵁ - يقول: قال رسول الله - ﷺ -: \"إن العبد إذا قام إلى الصلاة فإنه بين عيني الرحمن، فهذا التفت، قال له الرب ﷿: إلى من تلتفت؟ تلتفت إلى من هو خير لك مني؟ ابن آدم أقبل إلى فأنا خير لك ممن تلتفت إليه\" (٤).\nوقال عطاء: هو أن لا تعبث بشيء من جسدك في الصلاة (٥).\n_________\n(١) ثقة، فقيه، فاضل، لكنه كثير الإرسال.\n(٢) جاء في الأصل هكذا: (عن عطاء بن أبي رباح، عن أُبي قال: سمعت) فقوله: (عن أُبيّ) معترضة لا فائدة منها فحذفتها والتصويب من (م)، (ح).\n(٣) صحابي مشهور.\n(٤) [١٨٩٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه إبراهيم الخوزي.\nالتخريج: أخرجه العقيلي في \"الضعفاء الكبير\" ١/ ٧٠، والبزار في \"مسنده\" كما في \"كشف الأستار\" (ص ٥٥٣)، والمروزي في \"تعظيم قدر الصلاة\" ١/ ١٨٠ (١٢٨) جميعهم من طريق إبراهيم الخوزي به مرفوعًا.\nوأخرجه ابن عدي في \"الكامل\" مختصرًا ١/ ١٠٧ (ترجمة طلحة بن عمرو المكي) من طريق طلحة بن عمرو عن عطاء به مرفوعًا.\nوطلحة قال ابن حجر: متروك، \"تقريب التهذيب\" (٣٠٤٧).\nوالحديث أورده الهيثمي في \"مجمع الزوائد\" ٢/ ٨٠، والمنذري في \"الترغيب\" ١/ ١٩١ من رواية البزار وضعفاه، وقال الألباني في \"سلسلة الأحاديث الضعيفة\" (١٠٢٤): ضعيف جدًّا. وقد ورد عن عطاء موقوفًا. قال العقيلي في \"الضعفاء الكبير\" ١/ ٧٠: وهو أولى من حديث إبراهيم.\nوقال ابن رجب في \"الذل والانكسار للعزيز الجبار\" (ص ٩) خرجه البزار وغيره مرفوعًا والموقوف أصح.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ٣ عنه بلفظ قال: التخشع في الصلاة. =","vol":"18","page":435},{"text":"وأبصر النبي - ﷺ - رجلًا يعبث (١) بلحيته في الصلاة فقال: \"لو خشع قلب هذا خشعت جوارحه\" (٢).\n_________\n= وانظر: \"تفسير ابن حبيب\" ٢٠١/ ب، \"معالم التنزيل\" للبغوي ٥/ ٤٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠٣.\n(١) في (ح): لعب.\n(٢) أخرجه الحكيم الترمذي في \"نوادر الأصول\" ١/ ٣٨٩، (١٤٥) عن صالح بن محمَّد عن سليمان بن عمرو، عن ابن عجلان، عن المقبري، عن أبي هريرة قال: رأى رسول الله - ﷺ - رجلًا يعبث بلحيته في الصلاة ... الحديث.\nوأورده السيوطي في \"الجامع الصغير\" ورمز له بالضعف (٧٤٤٧)، \"فيض القدير\" للمناوي ٥/ ٣١٩ (٧٤٤٧)، وذكره البغوي في \"معالم التنزيل\" ٥/ ٤٠٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٠٣، كما ذكره الحافظ ابن حجر في \"فتح الباري\" ٢/ ٢٢٥ وسكت عنه.\nوالحديث ضعيف جدًّا، ففي إسناده سليمان بن عمرو أبو داود النخعي أحد من اتهم بوضع الحديث. \"المجروحين\" لابن حبان ١/ ٣٣٣، \"ميزان الاعتدال\" للذهبي ٢/ ٢١٦، وانظر: \"الكافي الشاف\" لابن حجر ٣/ ١٧١، \"الفتح السماوي\" للمناوي ٢/ ٨٥٤. والحديث أخرجه ابن المبارك في \"الزهد\" (١١٨٨)، أنا معمر عن رجل، عن سعيد بن المسيب موقوفًا. ومن هذا الوجه رواه المروزي في \"تعظيم قدر الصلاة\" ١/ ١٦٤ (١٥١) وإسناده ضعيف لجهالة الرجل.\nوصرح عبد الرزاق في \"المصنف\" ٢/ ٢٦٦ باسمه فقال ... عن أبان .. وأبان هو ابن أبي عياش متروك. \"تقريب التهذيب\" لابن حجر (١٤٣).\nومما يشهد أن الحديث معروف عن ابن المسيب ما رواه الإِمام أحمد في \"المسائل\" برواية ابنه صالح (٨٣) قال: حدثنا سعيد بن خثيم قال: حدثنا محمَّد ابن خالد، عن سعيد بن جبير قال نظر سعيد إلى رجل وهو قائم يصلي ... الحديث. =","vol":"18","page":436},{"text":"[١٨٩١] وأخبرنا محمَّد بن أحمد بن عقيل القطان (١)، قال: أخبرنا حاجب (٢) بن أحمد بن يرحم (ابن سفيان) (٣) الطوسي (٤)، قال: حدثنا أبو عبد الرحمن بن منيب المروزي (٥) قال: حدثنا عبدان بن محمَّد المروزي (٦)، قال: حدثنا عبد الله بن المبارك (٧)، عن معمر (٨)، أنه سمع الزهريّ (٩)، يحدث عن أبي الأحوص (١٠)،\n_________\n= لذا قال العراقي في \"المغني عن حمل الأسفار\" ١/ ١٥١: والمعروف أنه من قول سعيد .. وفيه رجل لم يسم.\nوأورده البيهقي في \"السنن الكبرى\" ٢/ ٢٨٥ معلقًا موقوفًا على سعيد. والحديث رواه المروزي في \"تعظيم قدر الصلاة\" ١/ ١٩٤ (١٥٠) من طريق ثور ابن يزيد عن حذيفة بن اليمان موقوفًا وإسناده ضعيف للانقطاع بين ثور وحذيفة بن اليمان.\nقال الألباني: فهو لا يصح مرفوعًا ولا موقوفًا والمرفوع أشد ضعفًا بل هو موضوع. \"إرواء الغليل\" ٢/ ٩٣ (٣٩٣).\n(١) أبو بكر النيسابوري، (الوراق)، لم يذكر بجرح أو تعديل.\n(٢) في الأصل: حاجبة، وهو خطأ، والمثبت من (م)، (ح) ومصادر ترجمته.\n(٣) من (م)، (ح).\n(٤) أبو محمَّد الطوسي، مسند نيسابور، مختلف فيه.\n(٥) عبد الرحيم بن منيب، قال ابن أبي حاتم: كان صدوقًا.\n(٦) أبو محمَّد المروزي، ثقة حافظ صالح.\n(٧) الإِمام الثقة، المثبت الفقيه العالم.\n(٨) أبو عروة البصري، ثقة ثبت فاضل إلا أنه في روايته عن ثابت والأعمش وهشام ابن عروة شيئًا، وكذا فيما حدث به بالبصرة.\n(٩) محمَّد بن مسلم الفقيه الحافظ، متفق على جلالته وإتقانه وثبته.\n(١٠) أبو الأحوص مولى بني ليث أو غفار مقبول لم يرو عنه غير الزهريّ، وهو إمام مسجد بني ليث. أما ابن معين فقال: ليس بشيء. وقال النسائي: لم نقف على =","vol":"18","page":437},{"text":"عن أبي ذر (١) لأنَّه قال: قال رسول الله - ﷺ -: \"إذا قام أحدكم إلى الصلاة فإنَّ الرحمة تواجهه فلا يُحَرِّكن الحصى\" (٢).\n_________\n= اسمه ولا نعرفه ولا نعلم أحدًا روى عنه غير ابن شهاب الزهريّ، ذكره ابن حبان في الثقات.\nانظر: \"الثقات\" لابن حبان ٥/ ٥٦٤، \"تهذيب الكمال\" للمزي ١٧/ ٣٣، \"تقريب التهذيب\" لابن حجر (٧٩٨٣).\n(١) الصحابي الجليل.\n(٢) [١٨٩١] الحكم على الإسناد:\nفيه حاجب بن أحمد، مختلف فيه، وشيخ المصنف لم يذكر بجرح أو تعديل، والحديث حسن كما سيأتي في التخريج.\nالتخريج:\nالحديث في \"مسند ابن المبارك\" (ص ٣٢).\nوأخرج أحمد في \"مسنده\" ٥/ ١٦٣ (٢١٤٤٨)، وابن خزيمة في \"صحيحه\" (٩١٤)، وابن الجعد في \"مسنده\" (١٥٢٩) من طريق معمر به.\nوأخرجه أبو داود، كتاب الصلاة، باب مسح الحصى في الصلاة (٩٤٥)، والترمذي، كتاب الصلاة، باب ما جاء في كراهية مسح الحصى في الصلاة (٣٧٩)، والنسائي في \"السنن الكبرى\" (١١١٤)، وفي \"المجتبى\" كتاب السهو، باب النهي عن مسح الحصى في الصلاة ٣/ ٦، وابن ماجه، كتاب إقامة الصلاة، باب مسح الحصى في الصلاة (١٥٢٧)، والدارمي في \"سننه\"، كتاب الصلاة (١٤٢٨)، وأحمد في \"مسنده\" ٥/ ١٥٠ (٢١٣٣٠)، والحميدي في \"مسنده\" (١٢٨)، وابن خزيمة في \"صحيحه\" (٩١٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٤٩ (٢٢٧٣)، وابن الجارود في \"المنتقى\" (٢١٩)، وابن أبي شيبة في \"المصنف\" ٢/ ٤١٠، والطحاوي في \"مشكل الآثار\" ٤/ ٦٠ - ٦١، والبيهقي في \"السنن الكبرى\" ٢/ ٢٨٤، وفي \"الأسماء والصفات\" (٦٥٧)، والبغوي في \"شرح السنة\" ٣/ ١٥٧ (٦٦٢)، وفي \"معالم التنزيل\" ٥/ ٤٠٩. =","vol":"18","page":438},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= جميعهم من طرق عن سفيان بن عيينة.\nوأخرجه أحمد في \"مسنده\" أيضًا ٥/ ١٧٩ (٢١٥٥٣)، والطيالسي في \"مسنده\" (٤٧٦)، والبغوي في \"شرح السنة\" ٣/ ١٥٨ (٦٦٣) من طريق ابن أبي ذئب.\nوأخرجه الطحاوي في \"مشكل الآثار\" ٤/ ٦٠، من طريق ابن أخي ابن شهاب.\nوأخرجه أحمد في \"مسنده\" ٥/ ١٥٠ (٢١٣٣٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" (٢٢٧٤) من طريق يونس بن يزيد الأيلي.\nأربعتهم عن الزهري به.\nوالحديث قال عنه الترمذي: حديث حسن، وحسنه البغوي في \"شرح السنة\"، وأخرجه ابن خزيمة وابن حبان في صحيحيهما، وصححه أحمد شاكر في تعليقه على \"سنن الترمذي\" وسكت عنه الحافظ في \"فتح الباري\" لابن حجر ٣/ ٧٩، وقال في \"بلوغ المرام\" (٤٨): رواه الخمسة بإسناد صحيح.\nومع ذلك فقد ضعفه عدد من المحققين منهم الألباني في \"إرواء الغليل\" ٢/ ٩٨ وحجة من ضعفه:\n١ - جهالة أبي الأحوص فلم يرو عنه غير الزهري، ولم يوثقه أحد غير ابن حبان فلم تثبت عدالته وحفظه، وأيضًا لم يتابع على هذا الحديث فهو ضعيف.\n٢ - أن أبا الأحوص خولف في هذا الحديث فقد خالفه عبد الرحمن بن أبي ليلى حيث روى عن أبي ذر - ﵁ - قال: سألت النبي - ﷺ - عن كل شيء حتى سألته عن مسح الحصي؟ فقال: \"واحدة أو دع\". أخرجه ابن أبي شيبة في \"مصنفه\" ٢/ ٤١٠، وأحمد في \"المسند\" ٥/ ١٦٣ (٢١٤٤٨)، وابن خزيمة في \"صحيحه\" (٩١٦).\nوالجواب عن هذا:\n١ - أن أبا الأحوص ذكره ابن حبان في \"الثقات\" لابن حبان، وقد قال سعد بن إبراهيم للزهري من أبو الأحوص؟ كالمغضب عليه حين حدث عن رجل مجهول لا يعرفه، فقال الزهري: أما تعرف الشيخ مولي بني غفار الذي كان يصلي في الروضة، وجعل يصفه وسعد لا يعرفه. أخرجها الحميدي في \"مسنده\" ١/ ٧٠. =","vol":"18","page":439},{"text":"ويقال: نظر الحسن ﵀ على رجل يعبث بالحصي ويقول: اللهم زوجني من الحور العين فقال: بئس الخاطب أنت تخطب وأنت تعبث (١).\nوروى خليد بن دَعْلَج عن قتادة: هو وضع اليمين على الشمال في الصلاة (٢).\nوقال بعضهم: هو جمع الهمة لها والإعراض عما سواها (٣).\nوقال أبو بكر الواسطي: هو الصلاة لله على الخلوص من غير عوض (٤).\n[١٨٩٢] سمعت ابن الإمام (٥) يقول: سمعت ابن مقسم (٦) يقول:\n_________\n= ٢ - أنه ليس هناك مخالفة لحديث ابن أبي ليلي بل يمكن الجمع بينهما بأن خبر أبي الأحوص مجمل غير مفسر وجعل خبر ابن أبي ليلي وغيره ممن أجاز المسح مرة واحدة أنه مفسر للفظ الجملة، وقد أشار ابن خزيمة فى \"صحيحه\" ٢/ ٥٩ إلى هذا الجمع.\nقال البيهقي في \"السنن الكبرى\" ٢/ ٢٨٥: وهذا القدر -مرة واحدة- هو المرخص فيه وإنما الكراهية في العبث به. والله أعلم.\n(١) نسبه إليه الزمخشري في \"الكشاف\" ٣/ ١٧١، والغزالي في \"الإحياء\" كتاب الصلاة فضيلة الخشوع ١/ ١٧٩.\n(٢) لم أجده.\n(٣) قاله ابن فورك كما في \"تفسيره\" ٣/ ٢/ أ، وذكره السمعاني في \"تفسير القرآن\" ٣/ ٤٦٢، والبغوي في \"معالم التنزيل\" ٥/ ٤٥٩، والزمخشري في \"الكشاف\" ٣/ ١٧١.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) محمد بن الحسن بن يعقوب بن مقسم أبو بكر العطار المقرئ ثقة.","vol":"18","page":440},{"text":"سمعت أبا الفضل جعفر بن أحمد الصندلي (١) يقول سمعت ابن أبي الورد (٢) يقول: يحتاج المصلي إلى أربع خلال حتى يكون خاشعًا: إعظام المقام، وإخلاص المقال، واليقين التام، وجمع الهمِّ <span data-type=\"title\" id=toc-3061>(٣) </span>(٤).\n\n٣ - قوله ﷿: ﴿وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ (٣)﴾ (٥)\nقال الحسن: عن المعاصي (٦).\n_________\n(١) جعفر بن أحمد أبو الفضل الشيرجي الصندلي، روى عن سهل بن عبد الله، وعنه ابن مقسم وأبو الحسن بن جهضم. ينظر: \"حلية الأولياء\" لأبي نعيم ١٠/ ١٩٨.\n(٢) محمد بن محمد بن أبي الورد، وقيل أحمد من جلة المشايخ وكبارهم، صحب بشرًا الحافي والحارث بن أسد المحاسبي وسريا السقطي، محله في الورع محل شيوخه وأئمته.\nانظر: \"حلية الأولياء\" لأبي نعيم ١٠/ ٣١٥.\n(٣) [١٨٩٢] الحكم على الإسناد:\nفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج: ذكره أبو حيان في \"البحر المحيط\" ٦/ ٣٦٦ ونسبه لأبي الدرداء ولعله خطأ.\n(٤) قلت: وهذِه الأقوال في معنى الخشوع لا تعارض بينها بل الخشوع ينتظم هذِه المعاني وذلك أن أصل الخشوع يدل على التطامن. \"معجم مقاييس اللغة\" لابن فارس ٢/ ١٨٢ (خشع)، وهذِه الأقوال داخلة تحت الخضوع والتطامن. قال الجصاص \"أحكام القرآن\" ٣/ ٢٥٢: الخشوع ينتظم هذِه المعاني كلها من السكون في الصلاة والتذلل وترك الالتفات والحركة والخوف من الله. وانظر: \"جامع البيان\" للطبري ١٨/ ٢.\n(٥) لما وصفهم الله تعالى بالخشوع في الصلاة أتبعه الوصف بالإعراض عن اللغو ليجمع لهم الفعل والترك الشاقين على الأنفس الذين هما قاعدتا بناء التكليف. انظر: \"الكشاف\" للزمخشري ٣/ ١٧١، \"مفاتيح الغيب\" للرازي ٢٣/ ٧٩.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" عنه ٢/ ٤٣، والطبري في \"جامع البيان\" =","vol":"18","page":441},{"text":"وقال ابن عباس ﵄: الحلف الكاذب (١).\nوقال مقاتل: الشَتْم والأذى (٢).\nوقال غيرهم: ما لا يحِلُّ (٣) من القول والفعل (٤).\nوقيل: اللغو، الفعل الذي لا فائدة فيه (٥).\n_________\n= ١٨/ ٣، وذكره السيوطي في \"الدر المنثور\" ٥/ ٧، وزاد نسبته لابن المنذر.\nوانظر: \"الوسيط\" للواحدي ٣/ ٢٨٤، \"النكت والعيون\" للماوردي ٤/ ١٠٦، \"معالم التنزيل\" للبغوي ٥/ ٤٠٩، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠٥، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٣.\nوهذا القول أختاره النحاس لشموله في \"إعراب القرآن\" ٣/ ١٠٩، وتبعه القرطبي في \"الجامع لأحكام القرآن\".\n(١) انظر: \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٢/ ٤٧/ ب.\nوأخرجه الطبري في \"جامع البيان\" ١٨/ ٣ عن ابن عباس بلفظ: الباطل، وكذا ذكره ابن الجوزي في \"زاد المسير\" ٥/ ٤٦٠، والجصاص في \"أحكام القرآن\" ٣/ ٢٥٣.\n(٢) انظر: \"تفسير مقاتل\" ٣/ ١٥٢، \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٢/ ٤٧/ ب، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٠.\nوهذا القول استحسنه السمعاني في \"تفسير القرآن\" ٣/ ٤٦٣ بدليل قوله تعالى: ﴿وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا﴾ [الفرقان: ٧٢].\n(٣) في (م)، (ح): يجمل.\n(٤) وهذا هو معنى قول الزجاج والنحاس، ونسبه الحيري إلى أهل المعاني.\nانظر: \"إعراب القرآن\" للزجاج ٤/ ٦، \"إعراب القرآن\" للنحاس ٣/ ١٠٩، \"الكفا ية\" للحيري ٢/ ٤٧/ ب.\n(٥) قاله ابن فورك في \"تفسيره\" ٣/ ٢/ أ، والجصاص في \"أحكام القرآن\" ٢/ ٢٥٣. وانظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٧٤٢) لغا.","vol":"18","page":442},{"text":"<span data-type=\"title\" id=toc-3062>٤ </span>- ﴿وَالَّذِينَ هُمْ لِلزَّكَاةِ﴾\nالواجبة (١)\n_________\n(١) اختلف أهل العلم في المراد بالزكاة هنا:\nالقول الأول: أن المراد بها زكاة الأموال الواجبة وهو اختيار المصنف والطبري في \"جامع البيان\" وعزاه ابن كثير والرازي للأكثرين.\nواستدلوا بما يلي:\n١ - أن أصل الزكاة فرض بمكة قبل الهجرة، وأما الزكاة التي فرضت بالمدينة سنة اثنتين من الهجرة إنما هي ذات النصب والمقادير الخاصة.\n٢ - أن هذِه اللفظة (الزكاة) قد أختصت في الشرع بهذا المعنى.\n٣ - لو حملنا معنى الزكاة هنا على زكاة النفس من الشرك والدنس لكان شاملًا لجميع صفات المؤمنين المذكورة في أول هذِه السورة فيكون كالتكرار، والحمل على التأسيس والاستقلال أولى من غيره.\n٤ - أن قوله: (فاعلون) معناها مؤدون وهي لغة فصيحة صريحة.\nالقول الثاني: أن المراد بها زكاة النفس أي تطهيرها من الشرك والدنس كقوله: ﴿قَدْ أَفْلَحَ مَنْ زَكَّاهَا (٩)﴾.\nواستدل هؤلاء بـ:\n١ - أن السورة مكية بلا خلاف -كما سبق- والزكاة فرضت بالمدينة فدل على أن قوله ﴿لِلزَّكَاةِ فَاعِلُونَ﴾ نزل قبل فرض الزكاة الواجبة فدل على أن المراد به غيرها.\n٢ - أن المعروف في زكاة المال أن يعبر عن أدائها بالإيتاء كقوله: ﴿وَآتُوا الزَّكَاةَ﴾ وهنا عبر بقوله (فاعلون) فدل على أن هذِه الزكاة: أفعال المؤمنين.\n٣ - أن زكاة الأموال عادة ما تقرن في القرآن بالصلاة من غير فصل بينهما، وهنا فصل بينهما بجملة ﴿وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ﴾.\nالقول الثالث: أن المراد زكاة النفوس، وزكاة الأموال جميعًا لعموم الآية وهذا اختيار الشيخ السعدي في \"تيسير الكريم الرحمن\" (ص ٤٩٧) وهو الراجح جمعًا =","vol":"18","page":443},{"text":"﴿فَاعِلُونَ﴾ مُؤَدّون (١)، وهي فصيحة، وقد جاءت في كلام العرب، وقال أميَّة بن أبي الصَّلت:\nالمُطْعِمُون الطَّعامَ في السَّنة الأ ... زْمَة والفاعلون للزَّكوات (٢)\n\n<span data-type=\"title\" id=toc-3063>٥ </span>- ﴿وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (٥)﴾\n\n<span data-type=\"title\" id=toc-3064>٦ </span>- ﴿إِلَّا عَلَى أَزْوَاجِهِمْ﴾\nأي: من أزواجهم (على) بمعنى (ش) (٣).\n_________\n= بين الأقوال والله أعلم.\nانظر: \"جامع البيان\" للطبري ١٨/ ٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠٤، \"مفاتيح الغيب\" للرازي ٢٣/ ٧٩ - ٨٥، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٠٨، \"أضواء البيان\" للشنقيطي ٥/ ٧٥٨، \"كشف المشكلات\" ٢/ ٩١٦.\n(١) فسرت (فاعلون) بـ (مؤدون)، لأنه لا يصح فعل الأعيان من المزكي، وعبر عن التأدية بالفعل؛ لأنه فعل.\nانظر: الطبري في \"جامع البيان\" ١٨/ ٤، \"الكفاية\" للحيري ٢/ ٤٧/ ب، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٣، \"معالم التنزيل\" للبغوي ٥/ ٤٠٩، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٠، \"مفاتيح الغيب\" للرازي ٢٣/ ٨٠، \"البحر المحيط\" لأبي حيان ٦/ ٣٦٦.\n(٢) انظر: \"ديوانه\" (٣٤٥)، \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٢/ ٤٧/ ب، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠٥.\nوالشاهد فيه قوله: والفاعلون للزكوات، حيث جاءت فاعلون بمعنى مؤدون.\n(٣) وهذا قول الفراء في \"معاني القرآن\" ٢/ ٢٣١، وتبعه ابن مالك وغيره، وذلك أن =","vol":"18","page":444},{"text":"﴿أَوْ مَا﴾ (١) في محل الخفض، يعني: (أو من ما) (٢). ﴿مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ﴾. على إتيان نسائهم وإمائهم (٣).\n_________\n= (على) تأتي لعدة معان منها موافقة (مِنْ) ومنه قول أبي المثلم الهذلي يصف سيفًا:\nمتى ما تنكروها تعرفوها ... على أقطارها علق نفيث\nأي: من أقطارها لسيل دم منفوث.\nانظر: \"تأويل مشكل القرآن\" لابن قتيبة (٣٨٠)، \"جامع البيان\" للطبري ١٨/ ٤، \"حروف المعاني\" للزجاجي (٢٣)، \"الجنى الداني\" للمرادي (٤٨٩)، \"الأزهية\" للهروي (٢٧٥).\nقلت: وقد ذكر الزمخشري في \"الكشاف\" ٣/ ١٧٢ في هذِه الآية ثلاثة أوجه أخر وهى:\n١ - أنه في موضع الحال.\n٢ - أنه متعلق بمحذوف.\n٣ - أن تجعل صلة لحافظين.\nوقد تعقبه أبو حيان في \"البحر المحيط\" ٦/ ٣٦٦، وقال وهذِه التي ذكرها وجوه متكلفة ظاهر فيها العجمة، ثم قال: والأولى أن يكون من باب التضمين، ضمن حافظون معنى ممسكون أو قاصرون وكلاهما يتعدى بعلي.\n(١) عبر بـ (ما) التي لغير العقلاء دون (من) التي للعقلاء؛ لأنه اجتمع في السرية أمران:\n١ - نقصهن بالأنوثة.\n٢ - كونها تباع وتشترى كسائر السلع فلاجتماع هذين الوصفين جعلت كأنها ليست من العقلاء.\nانظر: \"مفاتيح الغيب\" للرازي ٢٣/ ٨٠، \"الفتوحات الإلهية\" ٣/ ١٨٤، \"أضواء البيان\" للشنقيطي ٦/ ٧٧٣.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٣/ ١١٠، \"معاني القرآن\" للزجاج ٤/ ٦.\n(٣) أجمع أهل العلم أن حكم هذِه الآية في التمتع بملك اليمين خاصة بالرجال دون =","vol":"18","page":445},{"text":"<span data-type=\"title\" id=toc-3065>٧ </span>- ﴿فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ﴾\nأي: التمس وطلب سوى (١) زوجته، وما ملكت (٢) يمينه (٣) ﴿فَأُولَئِكَ هُمُ الْعَادُونَ﴾، من الحلال إلى الحرام (٤)، فمن زنا\n_________\n= النساء، فلا يحل للمرأة أن تشتري عبدها وتتمتع به بملك اليمين.\nقال ابن العربي: ومن غريب القرآن أن هؤلاء الآيات العشر هي عامة في الرجال والنساء كسائر ألفاظ القرآن التي هي محتملة لهم، فإنها عامة فيهم إلا قوله: ﴿وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (٥)﴾ فإنه خطاب للرجال خاصة دون النساء ... وإنما عرف حفظ المرأة فرجها من أدلة أخر.\nانظر: \"أحكام القرآن\" لابن العربي ٣/ ١٣١٠، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ١٠٥، \"أضواء البيان\" للشنقيطي ٥/ ٧٦٨، \"أحكام القرآن\" للهراسي ٤/ ٢٤٥، \"أحكام القرآن\" للجصاص ٣/ ٢٥٣.\nقلت: وجواز استمتاع الرجل بنسائه وإمائه مقيد بكونه على وجه أذن فيه الشرع دون الإتيان في غير المأتى أو في حال الحيض أو النفاس فإنه على فعله ملوم والله أعلم.\n(١) وراء: تأتي لعدة معانٍ فتأتي بمعنى: خلف، وبمعنى قدام، وبمعنى سوى، وهنا جاءت وراء بمعنى سوى.\nانظر: \"غرائب التفسير\" للكرماني ٢/ ٧٧١، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٨٦٦) (سوى)، \"بصائر ذوي التمييز\" للفيروزآبادي ٥/ ٢٠٠.\n(٢) في (م)، (ج): وملك.\n(٣) انظر: \"تفسير ابن فورك\" ٣/ ٢/ أ.\n(٤) استدل بعض أهل العلم بهذِه الآية على تحريم المتعة، وذلك أن الله ذكر حفظهم لفروجهم إلا على نسائهم وإمائهم، والمتعة خارجة من الحيزين فدل على تحريمها.\nولكن الاستدلال بهذِه الآية على تحريم المتعة لا يسلم من اعتراض، وذلك أن السورة مكية اتفاقًا وتحريم المتعة إنما كان عام الفتح، ثم إنه قد يقال إنها داخلة =","vol":"18","page":446},{"text":"فهو عادٍ (١).\n_________\n= تحت قوله: ﴿إِلَّا عَلَى أَزْوَاجِهِمْ﴾ فهي في اعتقاده زوجه مدة الزمن المتفق عليه، ولكن يستدل على تحريمها بأدلة أخرى ليس هذا مجال بسطها.\nواستدل أيضًا مالك والشافعي وغيرهما من أهل العلم بهذِه الآية على منع الاستمناء باليد، وهذا استدلال صحيح بكتاب الله يدل عليه ظاهر القرآن، ولم يرد شيء يعارضه من كتاب ولا سنة، وما روي عن الإمام أحمد مع علمه وجلالته وورعه من إباحة الاستمناء باليد مستدلًا على ذلك بالقياس على الفصد والحجامة، فهو خلاف الصواب؛ لأنه قياس يخالف ظاهر عموم القرآن.\nقال ابن العربي في \"أحكام القرآن\" ٣/ ١٣١١: والاستمناء ضعيف في الدليل عار بالرجل الدنيء فكيف بالرجل الكبير.\nقال البغوي في \"معالم التنزيل\" ٥/ ٤١٠: قال ابن جريج: سألت عطاء عنه -الاستمناء- فقال مكروه سمعت أن قومًا يحشرون أيديهم حبالي، فأظن أنهم هؤلاء، وعن سعيد بن جبير قال: عذب الله أمة كانوا يعبثون بمذاكيرهم.\nوانظر: \"الأم\" للشافعي ٥/ ٩٤، \"مجموعة فتاوى شيخ الإسلام\" ١٠/ ٥٧٣، \"أحكام القرآن\" للجصاص ٣/ ٢٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٦/ ١٠٥، \"أضواء البيان\" للشنقيطي ٥/ ٧٦٩، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٠٩.\n(١) أخرج الطبري في \"جامع البيان\" ١٨/ ٤ عن ابن عباس ﵄ قال: نهاهم الله نهيًا شديدًا فقال ﴿فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ (٧)﴾ فسمى الزاني من العادين.\nوأخرج أيضًا عن أبي عبد الرحمن قال: من زنا فهو عاد.\nقال ابن القيم ﵀: علق سبحانه فلاح العبد على حفظ فرجه منه فلا سبيل له إلى الفلاح بدونه، وهذا يتضمن ثلاثة أمور:\n١ - من لم يحفظ فرجه لم يكن من المفلحين.\n٢ - وأنه من الملومين.\n٣ - ومن العادين. ففاته الفلاح واستحق اسم العدوان ووقع في اللوم، فمقاساة =","vol":"18","page":447},{"text":"<span data-type=\"title\" id=toc-3066>٨ </span>- قوله ﷿: ﴿وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ﴾\nالتي ائتمنوا عليها (١). ﴿وعهدهم﴾ وعقودهم التي عاقدوا الناس عليها (٢). ﴿رَاعُونَ﴾ حافظون وافون (٣).\nوقرأ ابن كثير: (لأمانتهم) على الواحد (٤)، لقوله (٥):\n_________\n= ألم الشهوة ومعاناتها أيسر من بعض ذلك. \"الجواب الكافي\" لابن القيم (٢٢٧).\n(١) وهذِه الأمانات تختلف فتكون بين العبد وربه كالصلاة وتكون بين العبيد أنفسهم كالودائع والصنائع فعلى العبد الوفاء بجميعها، ولا وجه لمن خص الآية بأمانة معينة بل هي عامة لم يخص الله بها أمانة دون أخرى.\nانظر: \"معالم التنزيل\" للبغوي ٢/ ٤١٠، \"زاد المسير\" لابن الجوزي ٥/ ٤٦١، \"أضواء البيان\" للشنقيطي ٦/ ٧٧٤.\n(٢) والأولي حمل الآية على العموم، فالعهد يشمل عهود الله التي أخذها على عباده بطاعته فيما أمرهم به ونهاهم عنه، ويشمل أيضًا عهود العباد فيما بينهم.\nانظر: \"جامع البيان\" للطبري ١٨/ ٥.\n(٣) أصل الرعي في اللغة: القيام على إصلاح ما يتولاه الراعي من كل شيء.\nوراعون: جمع تصحيح للراعي، وهو القائم على الشيء بحفظ أو إصلاح.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٦، وللنحاس ٤/ ٤٤٤، \"أضواء البيان\" للشنقيطي ٦/ ٧٧٤.\n(٤) انظر: \"السبعة\" لابن مجاهد (٤٤٤)، \"التيسير\" للداني (ص ١٧)، \"الغاية في القراءات\" لابن مهران الأصبهاني (٣٣٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٥) في (ح): كقوله.\nحيث لم يقل وعهودهم، وأيضًا؛ لأن الأمانة مصدر والمصدر يدل على القليل والكثير.\nانظر: \"الحجة\" لابن خالويه (٢٥٥)، \"معاني القراءات\" للأزهري ٢/ ١٨٧، =","vol":"18","page":448},{"text":"﴿عهدِهم﴾ (١).\nوالباقون بالجمع، لقوله: ﴿إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا﴾ (٢).\n\n<span data-type=\"title\" id=toc-3067>٩ </span>- قوله ﷿: ﴿وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ (٩)﴾\nيداومون على فعلها (٣)، ويراعون أوقاتها، فأمر بالمحافظة عليها، كما أمر بالخشوع فيها. لذلك كرر ذكر الصلاة (٤).\n_________\n= \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٢٥، \"شرح الهداية\" ٢/ ٤٣٣، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٠.\n(١) المؤمنون: ٨، حيث لم يقل (الأمانة)، وأجمعت القراء على جمعه، ولأن المصدر إذا اختلفت أجناسه وأنواعه جمع. انظر: المصادر السابقة في الهامش السابق.\n(٢) بإتمام أركانها وشروطها وواجباتها وسننها وفعلها في الجماعات في المساجد إلا لعذر.\n(٣) أي: ليبين أن المحافظة عليها واجبة كما أن الخشوع فيها واجب، وذلك أن الخشوع غير المحافظة، والمحافظة غير الخشوع.\nوقيل: أعادها تأكيذا لحكمها، قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١١٠: افتتح الله هذِه الصفات الحميدة بالصلاة، واختتمها بالصلاة فدل على أفضليتها.\nوانظر: \"تفسير ابن فورك\" ٣/ ٢/ أ، \"الكفاية\" للحيري ٢/ ٤٨/ أ، \"أحكام القرآن\" للجصاص ٣/ ٢٥٤، \"معالم التنزيل\" للبغوي ٥/ ٤١٠، \"مفاتيح الغيب\" للرازي ٢٣/ ٨١، \"غرائب التفسير\" للنيسابوري ٢/ ٧٦٩.\n(٤) وهذا ما اختاره الطبري وأوله أهل التأويل.\nوذلك أن الله خلق الخلق لعبادته وحده لا شريك له، فلما قام هؤلاء المؤمنون بما وجب عليهم من العبادة، وترك أولئك ما أمروا به مما خلقوا له، أحرز المؤمنون =","vol":"18","page":449},{"text":"<span data-type=\"title\" id=toc-3068>١٠ </span>- ﴿أُولَئِكَ﴾\nهل هذِه الصفة ﴿هُمُ الْوَارِثُونَ﴾ يوم القيامة منازل أهل النار من الجنة (١).\nروى أبو هريرة - ﵁ - عن رسول الله - ﷺ - قال: \"ما منكم من أحد إلا وله منزلان منزلٌ في الجنة ومنزلٌ في النار، فإن مات ودخل النار، ورِثَ أهلُ الجنَّة منزله فذلك قوله: ﴿أُولَئِكَ هُمُ الْوَارِثُونَ (١٠)﴾ \" (٢).\n_________\n= نصيب الكافرين لو كانوا أطاعوا ربهم ﷿، بل أبلغ من ذلك أن سيئات بعض المسلمين يغفرها الله لهم ويضعها على اليهود والنصارى وهو ما ثبت في \"صحيح مسلم\"، كتاب التوبة، باب قبول توبة القاتل (٢٧٦٧) عن أبي بردة بن أبي موسى، عن أبيه، عن النبي - ﷺ - قال: \"يجيء يوم القيامة ناس من المسلمين بذنوب أمثال الجبال، فيغفر اللِّه لهم، وبضعها على اليهود والنصارى\".\nانظر: \"جامع البيان\" للطبري ١٨/ ٦، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١١١.\n(١) أصل الإرث أن يكون الشيء لقوم ثم يصير إلى آخرين بنسب أو بسبب.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٦/ ١٠٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٨٦٣).\n(٢) أخرجه ابن ماجه، كتاب الزهد، باب صفة الجنة (٤٣٤١) وهو آخر حديث في \"سننه\"، والطبري في \"جامع البيان\" ١٨/ ٦، والبيهقي في \"البعث والنشور\" (ص ١٥١) (٢٦٦)، وفي \"شعب الإيمان\" ١/ ٣٤٢ (٣٧٨)، والواحدي في \"الوسيط\" ٣/ ٢٨٥.\nجمعيهم من طريق أبي معاوية محمد بن خازم، عن الأعمش، عن أبي صالح -ذكوان السمان- عن أبي هريرة - ﵁ - مرفوعًا.\nوالحديث رجاله ثقات إلا أن الأعمش مدلس ولم يصرح بالتحديث، وهو في المرتبة الثانية ممن احتمل الأئمة تدليسه. \"تعريف أهل التقديس\" لابن حجر =","vol":"18","page":450},{"text":"قال مجاهد: لكل واحد منزلان، منزل في الجنة ومنزل في النار، فأما المؤمن فيبني منزله الذي له في الجنة، ويهدم منزله الذي له في النار، وأما الكافر فيهدم منزله الذي في الجنة ويبني منزله الذي في النار (١).\nوقال بعضهم: معنى الوراثة أنه يؤول أمرهم إلى الجنة وينالونها، كما يؤول أمر الميراث إلى الوارث (٢).\n\n<span data-type=\"title\" id=toc-3069>١١ </span>- ﴿الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ﴾\n_________\n= (ص ٣٣) (٥٤).\nوقال البوصيري في \"زوائد سنن ابن ماجه\": إسناده صحيح على شرط الشيخين.\nوعزاه ابن حجر في \"فتح الباري\" ١١/ ٤٤٢ لابن ماجه وأحمد وقال بسند صحيح.\nولم أقف عليه في \"المسند\" من حديث أبي هريرة.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٠٨: إسناده صحيح وصححه الألباني في \"سلسلة الأحاديث الصحيحة\" (٢٢٧٩) وقال: إسناده صحيح على شرط الشيخين.\nوالحديث ذكره السيوطي في \"الدر المنثور\" ٥/ ٩ ونسبه أيضًا إلى سعيد بن منصور وابن المنذر وابن مردويه.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٤٢٧ (٣٤٨٥) من طريق عبد الرزاق، عن معمر، عن الأعمش، عن أبي صالح، عن أبي هريرة موقوفًا وقال صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي في \"التلخيص\".\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦. وانظر: \"معالم التنزيل\" للبغوي ٥/ ٤١١، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٥.\n(٢) انظر: \"تفسير ابن فورك\" ٣/ ٢/ أ، \"معالم التنزيل\" للبغوي ٥/ ٤١١، \"زاد المسير\" لابن الجوزي ٣/ ٢٠٢.","vol":"18","page":451},{"text":"أي: البستان ذا الكروم (١).\nقال مجاهد: هي بالرّومِيّة (٢). وقال عكرمة: هي الجنة بلسان الحَبَش (٣).\nوقال السدي: هي البساتين عليها الحيطان بلسان الروم (٤).\n_________\n(١) في (م)، (ح): ذا الكرم. والكروم جمع كرْم.\nوالكَرْم: بفتح الكاف وسكون الراء شجرة العنب واحدتها كَرْمة. قال الشاعر:\nإذا متّ فادفني إلى جنب كرْمةٍ ... تُرَوِّي عظامي بعد موتي عُروقُها\nوفي \"صحيح مسلم\" كتاب الألفاظ من الأدب، باب كراهية تسمية العنب كرفا (٢٢٤٧) عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"لا تسموا العنب الكرْم فإن الكرْم الرجل المسلم\" وحمل النهي هنا على الكراهة.\nانظر: \"فتح الباري\" لابن حجر ١٠/ ٥٦٦، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٦٦، \"لسان العرب\" لابن منظور ١٢/ ٥١٤.\nوهذا القول مروي عن كعب والكلبي والفراء وقال به الطبري والواحدي وغيرهم. انظر: \"معاني القرآن\" للفراء ٢/ ٢٣١، \"جامع البيان\" للطبري ١٨/ ٦، \"الوسيط\" للواحدي ٣/ ١٧٠، \"زاد المسير\" لابن الجوزي ٥/ ١٩٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦، ١٥/ ٣٦ عنه بلفظ الفردوس: بستان بالرومية.\nوذكره السيوطي في \"الدر المنثور\" ٤/ ٤٥٧، وزاد نسبته لابن المنذر وابن أبي حاتم.\nوانظر: \"الوسيط\" للواحدي ٣/ ١٧١، \"معالم التنزيل\" للبغوي ٥/ ٢١١، \"زاد المسير\" لابن الجوزي ٥/ ١٩٩، \"البحر المحيط\" لأبي حيان ٩/ ١٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٦٨، إ المعرب\" للجواليقي (٤٧٠).\n(٣) انظر: \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٤٨/ ٢/ أ، \"معالم التنزيل\" للبغوي ٥/ ٢١١.\n(٤) انظر: \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٢/ ٤٨/ أ.\nوالجمع بين هذِه =","vol":"18","page":452},{"text":"وفي الحديث أن حارثة بن سراقة - ﵁ -، قُتِل يوم بدر فقالت أمه: يا رسول الله إن كان ابني من أهل الجنة لم أبك عليه، وإن كان من أهل النار بالغت بالبكاء (١). فقال: \"يا أم حارثة إنها جنان وإن ابنك أصاب الفردوس الأعلى من الجنة\" (٢).\n* * *\n_________\n= الأقوال حيث قيل: إنها عربية، وقيل رومية وحبشية أن ذلك وفاق بين اللغات. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠٨، \"المعرب\" للجواليقي (٤٧٠)، \"الإتقان\" للسيوطي ٣/ ٩٦٠.\n(١) في (م): في البكاء، وفي (ح): في البكاء عليه.\nوليعلم أن ذلك كان قبل تحريم النوح على الميت؛ لأن تحريمه كان عقب غزوة أحد وهذِه القصة كانت عقب غزوة بدر. انظر: \"فتح الباري\" لابن حجر ٦/ ٢٧.\n(٢) أخرجه البخاري، كتاب الجهاد والسير، باب من أتاه سهم ... (٢٨٠٩)، وكتاب الرقاق، باب صفة الجنة والنار (٦٥٥٠)، وكتاب المغازي، باب فضل من شهد بدرًا (٣٩٨٢)، والترمذي كتاب التفسير، باب ومن سورة المؤمنين (٣١٧٤)، وأحمد في \"مسنده\" ٣/ ١٢٤ (١٢٢٥٢)، ٢١٥ (١٣٢٥٠)، ٢٦٤ (١٣٧٨٧)، ٢٧٢ (١٣٨٧١)، ٢٨٢ (١٤٠١١)، (٢٨٣) (١٤٠١١) من عدة طرق عن أنس نحوه.","vol":"18","page":453},{"text":"[١٨٩٣] أخبرنا أبو الحسن عبد الرحمن بن إبراهيم بن محمد الطبراني (١) بها، قال: حدثنا أبو عبد الله محمد بن يونس بن إبراهيم ابن النضر (٢) المقرئ، قال: حدثنا العباس بن الفضل (٣) المقرئ، قال: حدثنا أبو زرعة عبيد الله بن عبد الكريم (٤)، قال: حدثنا يحيى ابن عبد الله بن بكير المخزومي (٥)، قال حدثني عبد الله بن لهيعة الحضرمي (٦)، قال حدثني عطاء بن دينار (٧)، عن سعيد بن جبير (٨) في قول الله ﷿: ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١)﴾: يعني قد سعد المُصدِّقون\n_________\n(١) ثقة. أي: بـ (طابران) إحدى مدينتي طوس وقد خرج منها جماعة من العلماء نسبوا إلى طوس وقد قيل لبعض من نسب إليها: (الطبراني)، والنسبة الصحيحة إليها: (الطابراني)، وأما الطبراني فالمحدثون ينسبون هذِه النسبة إلى طبرية الشام.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٣.\n(٢) محمد بن يونس بن إبراهيم بن النضر أبو عبد الله المقرئ النيسابوري الشعراني، قال الحاكم: كان من أئمة القراء والعباد، سمع السري بن خزيمة والحسين بن الفضل، وبالعراق أبا مسلم الكجي وطبقته، روى عنه يحيى العنبري وأبو علي الحافظ، توفي سنة (٣٣٢ هـ).\nانظر: \"الأنساب\" للسمعاني ٣/ ٤٣٣ \"تاريخ الإسلام\" ٢٥/ ٨٣.\n(٣) أبو القاسم، الرازي المقرئ، إمام، محقق مجود.\n(٤) أبو زرعة الرازي، إمام، حافظ، ثقة.\n(٥) المصري وقد نسب إلى جده، ثقة في الليث، وتكلموا في سماعه من مالك.\n(٦) أبو عبد الرحمن المصري القاضي، صدوق، خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهب عنه أعدل من غيرهما.\n(٧) صدوق إلا أن روايته عن سعيد بن جبير من صحيفة.\n(٨) ثقة، ثبت، فقيه.","vol":"18","page":454},{"text":"بتوحيد الله ﷿ (١). ثم نعتهم ووصف أعمالهم فقال: ﴿الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ (٢)﴾ يعني: متواضعين (٢) لا يعرف من على يمينه ولا من على شماله (٣) ولا يلتفت من الخشوع لله. ﴿وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ (٣)﴾ يعني: الباطل والكذب. ﴿وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ (٤)﴾ يعني: الأموال (٤) كقوله: ﴿أَفْلَحَ مَنْ تَزَكَّى (١٤)﴾ (٥) يعني: (من أعطي من ماله) (٦).\n﴿وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (٥)﴾ يعني: عن الفواحش.\n﴿إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ﴾ يعني: ولائدهم (٧).\n﴿فَإِنَّهُمْ غَيْرُ مَلُومِينَ﴾ لا يلامون على جماع (٨) أزواجهم وولائدهم.\n_________\n(١) [١٨٩٩٣] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل، وابن لهيعة صدوق اختلط به احتراق كتبه.\nالتخريج: أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٥/ ٣.\n(٢) في (م)، (ح): متواضعون.\n(٣) في (م)، (ح): يساره.\n(٤) في (م): في الأموال، وفي (ح): زكاة الأموال.\n(٥) الأعلى: ١٤.\n(٦) في (م): من ماله، وفي (ح): أعطي ماله.\n(٧) الولائد جمع وليدة، والوليدة في الأصل الأنثى وغالبا ما تطلق على الأمة وإن كانت مسنة.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٦/ ١٤٣، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٨٣)، \"لسان العرب\" لابن منظور ٣/ ٤٧٠ (ولد).\n(٨) من (م)، (ح).","vol":"18","page":455},{"text":"﴿فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ﴾ فمن طلب الفواحش بعد الأزواج والولائد طلب (١) مالا (٢) يحل.\n﴿فَأُولَئِكَ هُمُ الْعَادُونَ﴾ يعني: المعتدين (٣) في دينهم.\n﴿وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ﴾ يعني: ما ائتمنوا عليه فيما بينهم وبين الناس.\n﴿وَعَهْدِهِمْ رَاعُونَ﴾ يعني: حافظين، يؤدون الأمانة، ويوفون بالعهد.\n﴿وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ (٩)﴾ (يعني: يحافظون) (٤) عليها في مواقيتها.\nثم أخبر بثوابهم فقال: ﴿أُولَئِكَ هُمُ الْوَارِثُونَ (١٠)﴾ ثم بين ما يرثون فقال: ﴿الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا﴾ يعني: الجنة بلسان الرومية. ﴿خَالِدُونَ﴾ لا يموتون فيها.\n[١٨٩٤] أخبرنا (محمد بن أحمد بن) (٥) عقيل القطان (٦)، قال: حدثنا حاجب بن أحمد بن يرحم بن سفيان (٧)، قال: حدثنا محمد\n_________\n(١) من \"الدر المنثور\" للسيوطي ٨/ ٥ يقتضيها السياق.\n(٢) في (ج): لم.\n(٣) في الأصل: المعتدي، والتصويب من (م)، (ح).\n(٤) من (م)، (ح).\n(٥) في الأصل: أحمد بن محمد.\nوفي (ح): محمد عقيل.\n(٦) أبو بكر النيسابوري الوراق، لم يذكر بجرح أو تعديل.\n(٧) أبو محمد الطوسي، مختلف فيه.","vol":"18","page":456},{"text":"ابن حماد الأبْيَوَردي (١)، حدثنا عبد الرزاق (٢)، قال: أخبرنا يونس بن سليم (٣)، قال: أملي عليّ يونس صاحب أَيْلَة (٤) (٥)، عن ابن شهاب (٦)، عن عروة بن الزبير (٧)، عن عبد الرحمن بن عبدٍ (٨)\n_________\n(١) في الأصل: التنوخي، وفي (م): البيوردي، وفي (ح): البنوادي، والتصويب من مصادر ترجمته، وهو ثقة.\n(٢) أبو بكر الصنعاني، ثقة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٣) يونس بن سُلَيم الصنعاني، مجهول، ذكره ابن حبان في \"الثقات\"، وقال ابن معين والنسائي: لا نعرفه. وضعفه عبد الرزاق، وقال الذهبي: واه.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٤٥، \"الثقات\" لابن حبان ٩/ ٢٨٨، \"الكاشف\" للذهبي ٢/ ٤٠٣، \"تقريب التهذيب\" لابن حجر (٧٩٦٢).\n(٤) أَيْلَة: بفتح الهمزة وسكون الياء وفتح اللام مدينة على ساحل بحر القلزم مما يلي الشام، تعرف اليوم باسم العقبة ميناء المملكة الأردنية الهاشمية على رأس خليج يضاف إليها، (خليج العقبة)، وهي عامرة كثيرة التجارة.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٢١٦، \"معجم البلدان\" لياقوت ١/ ٢٩٢، \"المعالم الأثيرة\" لشراب (٤٠)، \"معجم المعالم الجغرافية\" للبلادي (٤١).\n(٥) يونس بن يزيد بن أبي النَّجَاد الأيلي، ثقة، إلا أن في روايته عن الزهري وهمًا قليلًا، وعن غير الزهري خطأ.\n(٦) الزهري، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٧) أبو عبد الله المدني، ثقة.\n(٨) عبد الرحمن بن عبد القاري يقال: له رؤية، وذكره العجلي في ثقات التابعين، واختلف قول الواقدي فيه قال تارة: له صحبة. وتارة: تابعي، مات سنة ثمان وثمانين، ووثقه ابن معين وذكره ابن حبان في \"الثقات\".\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٦١، \"الثقات\" لابن حبان ٨/ ٣٨٢، \"تهذيب الكمال\" للمزي ١٧/ ٢٦٣، \"تقريب التهذيب\" لابن حجر (٣٩٦٣).","vol":"18","page":457},{"text":"القارئ، قال سمعت عمر بن الخطاب - ﵁ - يقول: كان إذا نزل على النبي (١) - ﷺ - الوحي يُسْمَع عند وجهه كدَويّ (٢) النَّحْل، فمكثنا ساعة فاستقبل ورفع يديه، فقال: \"اللهم زدنا ولا تنقصنا وأكرمنا ولا تهنا وأعطنا (٣) ولا تحرمنا وآثرنا ولا تؤثر علينا (٤) وارض عنّا\". ثم قال: \"لقد أنزل عليّ (٥) عشر آيات من أقامهنَّ (٦) دخل الجنة\" ثم قرأ (٧) ﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ (١)﴾ عشر آيات (٨).\n_________\n(١) في (م)، (ح): رسول الله.\n(٢) الدَّوي: صوت ليس بالعالي كصوت النحل ونحوه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٤٣، \"لسان العرب\" لابن منظور ١٤/ ٢٨١.\n(٣) ساقطة في (م)، (ح).\n(٤) في الأصل: عليها، وهو خطأ والتصويب من (م)، (ح).\n(٥) في (م): علينا.\n(٦) أي: من أقام عليهن ولم يخالف ما فيهن كما تقول فلان يقوم بعمله. انظر: القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٥٣.\n(٧) في الأصل: قال، والتصويب من (م)، (ح).\n(٨) [١٨٩٤] الحكم على الإسناد:\nإسناده ضعيف؛ فيه شيخ المصنف لم يذكر بجرح أو تعديل، وحاجب مختلف فيه، وجهالة يونس بن سليم. ورواية يونس بن يزيد عن الزهري فيها وهم قليل.\nالتخريج: أخرجه البغوي في \"شرح السنة\" ٥/ ١٧٧ (١٣٧٦)، وفي \"معالم التنزيل\" ٥/ ٤٠٧، والمزي في \"تهذيب الكمال\" ٣٢/ ٥٠٩، والبيهقي في \"دلائل النبوة\" ٧/ ٥٤، والواحدي في \"الوسيط\" ٣/ ٢٨١. جميعهم من طريق حاجب بن أحمد به. =","vol":"18","page":458},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وأخرجه الترمذي، كتاب التفسير، باب ومن سورة المؤمنون (٣١٧٣)، والنسائي في \"السنن الكبرى\"، كتاب الوتر (١٤٣٩)، وأحمد في \"المسند\"، وعبد بن حميد في \"المنتخب\" (ص ٣٤) (١٥)، والعقيلي في \"الضعفاء الكبير\" ٤/ ٤٦٠، والحاكم في \"المستدرك\" ١/ ٧١٧ (١٩٦١)، ٢/ ٤٢٥ (٣٤٧٩)، وابن عدي في \"الكامل\" ٧/ ١٧٥، والبيهقي في \"دلائل النبوة\" ٧/ ٥٤.\nجميعهم من طريق عبد الرزاق به.\nوالحديث إسناده ضعيف لجهالة يونس بن سليم ولم يرو عنه غير عبد الرزاق وهو مع ذلك قد تكلم فيه.\nقال النسائي: هذا حديث منكر، لا نعلم أحدًا رواه غير يونس بن سليم ويونس بن سليم لا نعرفه.\nوقال العقيلي: يونس بن سليم لا يتابع على حديثه ولا يُعرف إلا به.\nوقال ابن أبي حاتم في \"علل الحديث\" ٢/ ٨١: قال أبي: يونس بن سليم لا أعرفه ولا يعرف هذا الحديث من حديث الزهري.\nوضعفه الألباني في \"ضعيف سنن الترمذي\" (٦٢٠).\nومع ذلك فقد حسنه البغوي في \"شرح السنة\" وصححه الحاكم في الموضعين ووافقه الذهبي في الأول وتعقبه في الثاني، وصححه ابن العربي في \"أحكام القرآن\" ٣/ ١٣٠٧، والشيح أحمد شاكر في \"شرح المسند\" ١/ ٢٥٥ (٢٢٣).\nوالحديث في \"المصنف\" لعبد الرزاق ٣/ ٣٨٣ (٦٠٣٨) عن يونس بن سليم الصنعاني، عن الزهري به دون ذكر يونس بن يزيد ومن هذا الطريق أخرجه الترمذي، كتاب التفسير، باب ومن سورة المؤمنون (٣١٧٣)، والبزار في \"مسنده\" ١/ ٤٢٧ (٣٠١)، والسمعاني في \"تفسير القرآن\" ٣/ ٤٦١ ثم ذكر الترمذي الحديث بإثبات يونس بن يزيد ثم قال هذا أصح من الحديث الأول. وكان عبد الرزاق ربما ذكر في هذا الحديث يونس بن يزيد، وربما لم يذكره وإذا لم يذكر فيه يونس فهو مرسل.","vol":"18","page":459},{"text":"<span data-type=\"title\" id=toc-3070>١٢ </span>- قوله ﷿: ﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ﴾\nيعني: آدم ﵇ ﴿مِنْ سُلَالَةٍ مِنْ طِينٍ﴾ استلّ من الأرض. قاله قتاد (١).\nوقال ابن عباس، ومجاهد (٢): ﴿مِنْ سُلَالَةٍ مِنْ طِينٍ﴾ أي: من صفوة ماء آدم الذي هو من الطين ومَنيِّه (٣)، والعرب تسمي نطفة الرجل وولده: سَلِيله وسلالته، لأنهما مسلولان منه (٤). قال الشاعر:\n_________\n(١) ويكون الضمير في قوله: ﴿ثُمَّ جَعَلْنَاهُ﴾ عائدًا على ابن آدم وإن كان لم يذكر لشهرة الأمر. أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤٤، والطبري في\"جامع البيان\" ١٨/ ٧ عنه.\nوانظر: \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٤٨/ ٢/ ب، \"النكت والعيون\" للماوردي ٤/ ٤٧، \"معاني القرآن\" للنحاس ٤/ ٤٤٦، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٢، \"لسان العرب\" لابن منظور ١١/ ٣٣٩ (سلل)، \"تفسير غريب القرآن\" لابن قتيبة (٢٩٦)، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠٩.\n(٢) في (م): وقال ابن عباس ومجاهد: ﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ﴾ يعني: آدم ﴿مِنْ سُلَالَةٍ﴾ وهو خطأ. وسقط أيضًا من (ح).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧ عنهما، وانظر: \"معاني القرآن\" للنحاس ٤/ ٤٤٧، \"الوسيط\" للواحدي ٣/ ٢٨٥، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٢. وعلى هذا القول يكون المراد بالإنسان (ولد آدم) والمراد بالطين (آدم)، لأنه خلق منه، وهذا ما رجحه الطبري؛ وذلك لدلالة قوله: ﴿ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ (١٣)﴾، واختار هذا القول الواحدي \"الوسيط\" للواحدي ٣/ ٢٨٥، والبغوي في \"معالم التنزيل\" ٥/ ٤١١، ونسبه السمعاني في \"تفسير القرآن\" ٣/ ٤٦٦ للأكثرين.\n(٤) انظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ٦٠، \"تفسير غريب القرآن\" لابن قتيبة (٢٩٦)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٥٥، \"لسان العرب\" لابن منظور ١١/ ٣٣٩ (سلل).","vol":"18","page":460},{"text":"فجاءت به عَضْبَ الأديم غَضَنْفَرا ... سُلالةَ فرجٍ كان غير حصين (١)\nوقال آخر:\nوهل كنتُ إلا مهرة عربية ... سليلة أفراس تجللها بَغْلُ (٢)\n\n<span data-type=\"title\" id=toc-3071>١٣ </span>- قوله ﷿: ﴿ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ (١٣)﴾\nحريز، مُكّن لاستقرارها فيه، إلى بلوغ أمدها وهو الرحم (٣).\n_________\n(١) البيت لحسان بن ثابت - ﵁ -، وهو في زيادات \"ديوانه\" (٥١٩)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٥٦، \"جامع البيان\" للطبري ١٨/ ٨، \"لسان العرب\" لابن منظور ١١/ ٣٣٩ (سلل).\nوالغضنفر: الغليظ من اللبن ومن كل شيء.\nوالشاهد فيه قوله: سلالة، حيث جاءت بمعنى ولد.\n(٢) البيت لهند بنت النعمان بن بشير الأنصارية قالته لزوجها رَوْح بن زِنْباع الجذامي، وبعده:\nفإن نُتجت مُهرًا كريما فالبحرى ... وإن يك إقراف فمن قبل الفحل\nوقوله: بغل قال ابن بري: وذكر بعضهم أنه تصحيف وصوابها نَغْل بالنون وهو الخسيس من الناس والدواب؛ لأن البغل لا ينسل.\nوانظر البيت في: \"مجاز القرآن\" لأبي عبيدة ٢/ ٥٥، \"جامع البيان\" للطبري ٨/ ١٨، \"الأغاني\" للأصفهاني ٨/ ١٣٤، \"سمط اللآلئ\" للميمني ١/ ١٧٩، وفيه: وهل هند، بدل: كنت، \"لسان العرب\" لابن منظور ١١/ ٣٣٩ (سلل)، والشاهد منه قوله (سليلة) حيث جاءت بمعنى ولد.\n(٣) انظر: \"جامع البيان\" للطبري ١٨/ ٩، \"تفسير ابن فورك\" ٣/ ٣/ أ، \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٢/ ٤٨/ ب، \"معالم التنزيل\" للبغوي ٥/ ٤١١.","vol":"18","page":461},{"text":"<span data-type=\"title\" id=toc-3072>١٤ </span>- ﴿ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا﴾\nقرأ ابن عامر وأبو بكر عن عاصم ﴿عظمًا﴾ على الواحد في الحرفين جميعًا (١) لقوله ﴿لحمًا﴾ (٢)، وقرأ الآخرون بالجمع (٣)، لأن الإنسان ذو عظام كثيرة (٤).\n﴿فَكَسَوْنَا﴾ فألبسنا (٥) ﴿الْعِظَامَ لَحْمًا ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَر﴾ اختلف المفسرون فيه: فقال ابن عباس (٦)،\n_________\n(١) أي في قوله: ﴿فَخَلَقْنَا الْمُضْغَةَ عِظَامًا﴾ وقوله: ﴿فَكَسَوْنَا الْعِظَامَ لَحْمًا﴾.\nانظر: \"السبعة\" لابن مجاهد (٤٤٤)، \"التيسير\" للداني (١٢٩)، \"التذكرة\" لابن غلبون ٢/ ٤٥٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٢) ولأن العظم اسم جنس يؤدي معنى الجمع.\nانظر: \"الحجة\" لابن خالويه (٢٥٦)، \"معاني القراءات\" للأزهري ٢/ ١٨٨، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٢٦، \"شرح الهداية\" ٢/ ٤٣٣، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٥، \"الحجة\" لابن زنجلة (٤٨٤).\n(٣) انظر: \"السبعة\" لابن مجاهد (٤٤٤)، \"التيسير\" للداني (١٥٨)، \"التذكرة\" لابن غلبون ٢/ ٤٥٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٤) ولأن الجمع أشبه بما جاء في القرآن حيث جاءت مجموعة في قوله: ﴿مَنْ يُحْيِ الْعِظَامَ وَهِيَ رَمِيمٌ﴾ [يس: ٧٨]. وقوله: ﴿أَإِذَا كُنَّا عِظَامًا نَخِرَةً (١١)﴾ [النازعات: ١١].\n(٥) من (م)، (ح).\n(٦) أخرجه الطبري في \"جامع البيان\" من طريق عطاء عنه ٩/ ١٨.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١١، وزاد نسبته لابن أبي حاتم.\nوانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤٠٩، \"معاني القرآن\" للنحاس ٤/ ٤٤٨، \"الوسيط\" للواحدي ٣/ ٢٨٦، \"معالم التنزيل\" للبغوي ٥/ ٤١٢، \"النكت والعيون\" للماوردي ٤/ ٤٨، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠٩.","vol":"18","page":462},{"text":"ومجاهد (١)، والشعبي، وعكرمة (٢)، وأبو العالية، والضحاك، وابن زيد: نفخ الروح فيه (٣).\nوقال قتادة: نبات الأسنان والشعر (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠، والثوري في \"تفسيره\" (٢١٦) كلاهما عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١١، وزاد نسبته لعبد بن حميد.\nوانظر: \"الوسيط\" للواحدي ٣/ ٢٨٦، \"معالم التنزيل\" للبغوي ٥/ ٤١٢، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠ عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١١، وزاد نسبته لعبد بن حميد.\nوانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤٠٩، \"الوسيط\" للواحدي ٣/ ٢٨٦، \"معالم التنزيل\" للبغوي ٥/ ٤١٢، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٠٩.\n(٣) وهو قول أكثر المفسرين كما في \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٢/ ٤٩/ أ، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٧، ورجحه الطبري في \"جامع البيان\" ١٨/ ١٠ وذلك أنه بنفخ الروح يتحول خلقًا آخر إنسانًا، وكان قبل ذلك بالأحوال التي وصفها الله أنه كان بها، من نطفة وعلقة ومضغة وعظم، وبنفخ الروح فيه يتحول عن تلك المعاني كلها إلى معنى الإنسانية، كما تحول أبوه بنفخ الروح في الطينة التي خلق منها إنسانًا وخلقًا آخر غير الطين الذي خلق منه.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٤٤، والطبري في \"جامع البيان\" ١٨/ ١٠ كلاهما عنه بلفظ قال: يقول بعضهم هو نبات الشعر. وانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤١٠، \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٢/ ٤٨/ ب، \"معاني القرآن\" للنحاس ٤/ ٤٤٩، \"الوسيط\" للواحدي ٣/ ٢٨٦، \"معالم التنزيل\" للبغوي ٥/ ٤١٢، \"النكت والعيون\" للماوردي ٤/ ٤٨، \"الدر المنثور\" للسيوطي ٥/ ١٢، \"تفسر القرآن\" للسمعاني ٣/ ٤٦٧.","vol":"18","page":463},{"text":"وقال ابن عمر - ﵁ -: استواء الشباب (١).\nوهو رواية ابن أبي نجيح، وابن جريج عن مجاهد (٢).\nوروى العوفي عن ابن عباس ﵄: أن ذلك تصريف أحواله بعد الولادة. يقول: خرج من بطن أمه بعد ما خُلِق، وكان من بدء خلقه الآخر أن استهلّ، ثم كان من خلقه أن دُلّ على ثديّ أمه، ثم كان من خلقه أن عُلم كيف يبسط رجليه، إلى أن قعد، إلى أن حَبَا (٣)، (إلى أن جَثَا) (٤)، إلى أن قام على رجليه إلى أن مشى، إلى أن فُطم، فعلم كيف يشرب ويأكل من الطعام، إلى أن بلغ (٥)\n_________\n(١) انظر: \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٢/ ٤٨/ ب، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠، وآدم في \"تفسيره\" (٤٨٤) كلاهما من طريق ابن أبي نجيح عنه، وأخرجه الطبري في \"جامع البيان\" ١٨/ ١١ من طريق ابن جريج عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١١، وزاد نسبته لعبد بن حميد وابن المنذر وابن أبي حاتم.\nوانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤١٠، \"الوسيط\" للواحدي ٣/ ٢٨٦، \"معالم التنزيل\" للبغوي ٥/ ٤١٢، \"النكت والعيون\" للماوردي ٤/ ٤٨، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٣.\n(٣) حَبَا حبوًّا: مشى على يديه وبطنه. قال الجوهري: حبا الصبي إذا زحف.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ١٦١ (حبا).\n(٤) ساقطة من (م)، (ح).\n(٥) في (م)، (ح): يبلغ.","vol":"18","page":464},{"text":"الحلم، إلى أن بلغ أن يتقلب في البلاد (١).\nوقيل: الذكورية والأنوثية (٢). وقيل: إعطاء العقل والفهم (٣).\n﴿فَتَبَارَكَ﴾ أي: استحق التعظيم والثناء، بأنه لم يزل ولا يزال (٤) وأصله من البروك وهو الثبوت (٥).\n﴿أَحْسَنُ الْخَالِقِينَ﴾ أي: المصورين والمقدرين (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٩/ ٢٠٤ من طريق العوفي عنه، قال أحمد شاكر: إسناده مسلسل بالضعفاء، وذكره السيوطي في \"الدر المنثور\" ٥/ ١٢.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٤١٢، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٣.\n(٢) في (م): الإناثية. وهذا القول مروي عن الحسن البصري ﵀.\nانظر: \"معاني القرآن\" للنحاس ٤/ ٤٤٨، \"الوسيط\" للواحدي ٣/ ٢٨٦، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٧، \"معالم التنزيل\" للبغوي ٥/ ١٢٤، \"النكت والعيون\" للماوردي ٤/ ٤٨، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٣.\n(٣) ذكره ابن فورك في \"تفسيره\" ولم يعزه لأحد ٣/ ٣/ أ، وكذا الماوردي في \"النكت والعيون\" ٤/ ٤٨، وعزاه ابن الجوزي في \"زاد المسير\" ٥/ ٤٦٣ للمصنف.\n(٤) في (ح): لا يزول.\nوانظر: \"تفسير ابن فورك\" ٣/ ٣/ أ، \"الوسيط\" للواحدي ٣/ ٢٨٦، \"معالم التنزيل\" للبغوي ٣/ ٢٣٦، ٥/ ٤١٢، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٣.\n(٥) قال ابن فارس: الباء والراء والكاف أصل واحد وهو ثبات الشيء.\nوقال الراغب: كل موضع ذكر فيه لفظ ﴿تَبَارَكَ﴾ تنبيه على اختصاصه تعالى بالخيرات المذكورة مع ﴿تَبَارَكَ﴾.\nويكون هنا تنبيه من الله لعباده على اختصاصه بإحسان الخلق.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ٢٢٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٢٠) (برك).\n(٦) انظر: \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٢/ ٤٨/ ب. =","vol":"18","page":465},{"text":"وقال مجاهد: تصنعون ونصنع (١) والله خير الصانعين (٢). وقال ابن جريج: إنما جمع الخالقين؛ لأن عيسى بن مريم ﵉ كان يخلق (٣)، فأخبر جل ثناؤه عن نفسه أنه يخلق أحسن ما كان\n_________\n= قلت: والخلق يكون بمعنى الإيجاد، ويكون بمعنى التقدير ومنه قول زهير بن أبي سلمى:\nفَلَأَنتَ تَفري ما خَلَقتَ وَبَعـ ... ضُ القَومِ يَخلُقُ ثُمَّ لا يَفري\nأي: ما قدرت.\nوالمراد بالآية هنا المعنى الثاني -التقدير كما ذكره المصنف- لأنه لا موجد إلا الله.\nقال القرطبي ١٢/ ١١٠: و(لا) تنفي اللفظة عن البشر في معنى الصنع، وإنما هي منفية بمعنى الاختراع والإيجاد من العدم.\nوذكر الفيروزآبادي في \"بصائر ذوي التمييز\" للفيروزآبادي ٢/ ٥٦٦ توجيهًا آخر للآية حيث قال: أن يكون على تقدير ما كان يعتقدون ويزعمون أن غير الله يبدع، فكأنه قيل فأحسب أن هاهنا مبدعين وموجدين، فالله تعالى أحسنهم إيجادًا على ما يعتقدون. والتوجيه الأول أولى.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٨٥، \"معالم التنزيل\" للبغوي ٥/ ٤١٢، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٣، \"كشف المعاني\" لابن جماعة (٢٢٦).\n(١) في (ح): يصنعون ويصنع الله.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١، وذكره السيوطي في \"الدر المنثور\" ٥/ ١٢.\n(٣) وذلك أنه كان ﵇ يصور من الطين شكل طير ثم ينفخ فيه فيصير طيرًا عيانًا بإذن الله ﷿ الذي جعل هذِه معجزة له تدل على صدق رسالته. قال تعالى على لسان عيسى ﵇: ﴿أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ﴾ [آل عمران: ٤٩] انظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٦٥.","vol":"18","page":466},{"text":"يخلق (١). وروى (أبو الخليل) (٢) عن أبي (٣) قتادة قال: لما نزلت هذِه الآية إلى آخرها قال عمر بن الخطاب - ﵁ -: فتبارك الله أحسن الخالقين، فنزلت: ﴿فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ﴾ (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١ من طريق حجاج عنه.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٤١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١١٠، \"الدر المنثور\" للسيوطي ٥/ ١٢.\nوهذا القول رجحه الطبري في \"جامع البيان\" وغيره، وذلك لأن العرب تسمي كل صانع خالقًا.\n(٢) تحرفت في الأصل إلى: أبو الجليل.\n(٣) ساقطة من الأصل.\nوهو الصحابي الجليل الحارث وقيل النعمان أو عمرو بن رِبْعي السلمي المدني أبو قتادة الأنصاري، فارس رسول الله - ﷺ -، شهد بدرًا وما بعدها، قال ﵇: \"خير فرساننا أبو قتادة\"، توفي سنة أربع وخمسين.\nانظر: \"الاستيعاب\" لابن عبد البر ٤/ ٢٩٤، \"أسد الغابة\" لابن الأثير (٦١٧٣)، \"الإصابة\" لابن حجر ٧/ ١٥٥.\n(٤) أخرجه ابن أبي شيبة وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٥/ ١١، عن أبي الخليل موقوفًا عليه بلفظ.\nقال أبو الخليل: نزلت هذِه الآية على النبي - ﷺ - فقال عمر: فتبارك الله أحسن الخالقين فقال: \"والذي نفسي بيده إنها ختصت بالذي تكلمت يا عمر\".\nولم أقف على إسناده إلا أن أبا الخليل لم يسمع من أبي قتادة. \"تهذيب الكمال\" للمزي ٣٤/ ١٩٤.\nفالرواية منقطعة، وأخرج الطيالسي في \"مسنده\" (ص ٩) (٤١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" كما في \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١١٥ - ١١٦، والواحدي في \"أسباب النزول\" (٣٢٢) (٦٢٧).\nجميعهم من طريق علي بن زيد عن أنس قال، قال عمر بن الخطاب - ﵁ -: وافقت =","vol":"18","page":467},{"text":"قال ابن عباس ﵄ كان (عبد الله) (١) بن أبي سَرْح\n_________\n= ربي في أربع نزلت هذِه الآية ﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ﴾ فقلت: فتبارك الله أحسن الخالقين، فنزلت: ﴿فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ﴾. والحديث إسناده ضعيف؛ فيه علي بن زيد بن جدعان ضعيف. \"تقريب التهذيب\" لابن حجر (٤٧٦٨). وذكره السيوطي في \"الدر المنثور\" ٥/ ١٢، وزاد نسبته لابن مردويه وابن عساكر. وذكره بنحوه أيضًا مقاتل في \"تفسيره\" ٣/ ١٥٣، وابن حبيب في \"تفسيره\" ٢٠٢/ أ، والحيري في \"الكفاية\" ٤٨/ ب، والسيوطي في \"لباب النقول\" (١٣٧). وأخرجه الطبراني في \"المعجم الكبير\" ١١/ ٤٣٨ - ٤٣٩ (١٢٢٤٤)، وابن مردويه كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٤٠١، \"الدر المنثور\" للسيوطي ٥/ ١٣ من حديث ابن عباس مطولًا، وفيه أنه لما نزلت هذِه الآية قال عمر: تبارك الله أحسن الخالقين، فأنزلت: ﴿فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ﴾، قال الهيثمي في \"مجمع الزوائد\" ٩/ ٦٨: فيه أبو عبيدة بن فضيل بن عياض وهو لين وبقية رجاله ثقات.\nوالحديث له أصل صحيح، فقد أخرج البخاري كتاب الصلاة، باب ما جاء في القبلة (٤٠٢٠)، ومسلم كتاب فضائل الصحابة، باب من فضائل عمر (٢٣٩٩)، وغيرهما عن عمر بن الخطاب - ﵁ - قال: وافقت ربي في ثلاث فذكرها، ولم يذكروا الرابعة الخاصة بآية: ﴿فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ﴾.\nقال ابن حجر في \"فتح الباري\" ١/ ٥٠٥: وليس في تخصيصه العدد بالثلاث ما ينفي الزيادة عليها؛ لأنه حصلت له الموافقة في أشياء غير هذِه ... وأكثر ما وقفنا منها بالتعيين على خمسة عشر لكن ذلك بحسب المنقول. ومعلوم أن مفهوم العدد إذا عارضه منطوق قدم عليه.\nوقد جمع السيوطي هذِه الموافقات في منظومة سماها (قطف الثمر في موافقات عمر) وذكر منها هذِه الموافقة وهو مطبوع ضمن \"الحاوي للفتاوى\" ١/ ٣٧٧. وشرحها الحسيني بكتاب مطبوع اسمه \"فيض الوهاب\".\n(١) من (ح).","vol":"18","page":468},{"text":"يكتب لرسول الله - ﷺ - فأملي عليه هذِه (١) الآية، فلما بلغ قوله: ﴿خَلْقًا آخَرَ﴾ خطر بباله: ﴿فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ﴾ فلما أملاها رسول الله - ﷺ - كذلك، قال عبد الله بن أبي سرح: إن كان محمد نبيًّا يوحى إليه فأنا (٢) نبيّ يوحى إليّ فلحق بمكة كافرًا (٣).\n_________\n(١) من (م)، (ح).\n(٢) في (ح): فإني.\n(٣) رواه الكلبي عن أبي صالح عن ابن عباس. انظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٤٠، \"الصارم المسلول\" لابن تيمية ٢/ ٢٤٧، وذكره الواحدي في \"أسباب النزول\" بلا إسناد (٤٤٢)، وكذا ابن حبيب في \"تفسيره\" ٢٠٢/ أ، والحيري في \"الكفاية\" ٢/ ٤٨/ ب، والسمعاني في \"تفسير القرآن\" ٢/ ١٢٦. وإسناده ضعيف جدًّا فالكلبي متهم بالكذب ورمي بالرفض، وأبو صالح باذام ضعيف مدلس، وفي نسخة أخرى: ضعيف يرسل.\nوأخرج أبو داود، كتاب الحدود، باب الحكم فيمن ارتد (٤٣٥٨)، والنسائي في \"المجتبي\" كتاب تحريم الدم، باب توبة المرتد ٧/ ١٠٧، والحاكم في \"المستدرك\" ٣/ ٤٧ (٤٣٦١)، والبيهقي في \"السنن الكبرى\" ٨/ ١٩٧ جميعهم من طريق الحسين بن واقد عن يزيد النحوي، عن عكرمة، عن ابن عباس بلفظ وقال كان عبد الله بن سعد بن أبي سرح يكتب لرسول الله - ﷺ - فأزله الشيطان فلحق بالكفار .... قال الحاكم: صحيح على شرط البخاري ولم يخرجاه ووافقه الذهبي وحسن إسناده الألباني في \"صحيح سنن أبي داود\" (٣٦٦٣). وقال الطبري في \"جامع البيان\" ٧/ ٢٧٤ ولا تمانع بين علماء الأمة أن ابن أبي سرح كان ممن قال: إني قلت مثل ما قال محمد، وأنه ارتد عن إسلامه ولحق بالمشركين.\nوقال شيخ الإسلام ابن تيمية: وقصة ابن أبي سرح مما اتفق عليها أهل العلم.\nقلت: ومع ثبوت ذلك عن ابن أبي سرح - ﵁ - إلا إنه لم يثبت عنه موافقته في قوله تعالى: ﴿فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ﴾ ولا يمكن أن يفسر قول ابن عباس في الرواية =","vol":"18","page":469},{"text":"<span data-type=\"title\" id=toc-3073>١٥ </span>- قوله ﷿ ﴿ثُمَّ إِنَّكُمْ بَعْدَ ذَلِكَ لَمَيِّتُونَ (١٥)﴾\nقرأ أشهب العقيلي: (المائتون) بالألف (١) والميِّت والمايت الذي لم تفارقه الروح بعد، وهو سيموت. والميْت بالتخفيف الذي فارقه الروح (٢)، فلذلك لم يخفف هاهنا (٣) كقوله: ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ (٣٠)﴾ (٤).\n_________\n= الصحيحة فأزله الشيطان. بموافقته في هذِه الآية وذلك لأمور:\n١ - أن الرواية التي أثبتت الموافقة في هذِه الآية هي من رواية الكلبي عن أبي صالح عن ابن عباس وهي من الطرق الضعيفة عن ابن عباس كما سبق.\n٢ - مما ضعفت به هذِه الرواية أن المشهور أن الذي تكلم بهذا عمر بن الخطاب، \"الصارم المسلول\" ٢/ ٢٤٨.\n٣ - أن ارتداد عبد الله بن أبي سرح كان بالمدينة وهذِه الآية مكية. فتبين من هذا كله أن الرواية التي أوردها المصنف ضعيفة سندًا منكرة متنًا. وانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤١٠، \"غرائب التفسير\" للكرماني ٢/ ٧٧٣، \"الصارم المسلول\" لابن تيمية ٢/ ٢١٩ - ٢٤٩، وفي هامش الأصل نقل عن الأصفهاني أنه أنكر هذِه الحكاية؛ لأن ارتداده كان بالمدينة والسورة مكية.\n(١) وهي قراءة شاذة، ونسبت أيضًا لابن أبي عبلة وابن محيصن.\nانظر: \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٤٨/ ٢/ ب، \"البحر المحيط\" لأبي حيان ٦/ ٣٦٩، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٥٤، \"مختصر في شواذ القرآن\" لابن خالويه (٩٩)، \"الكامل في القراءات الخمسين\" للهذلي ٢٢١/ ب.\n(٢) نسبه الفراء في \"معاني القرآن\" ٢/ ٢٣٢ إلى قول العرب.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٤١٢، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٨.\n(٣) في (ج): هنا.\n(٤) الزمر: ٣٠.","vol":"18","page":470},{"text":"<span data-type=\"title\" id=toc-3074>١٦ </span>- ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ (١٦)﴾\n\n<span data-type=\"title\" id=toc-3075>١٧ </span>- ﴿وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ﴾\nسموات (١)، وإنما قيل لها طرائق؛ لأن بعضهن فوق بعض، فكل (٢) سماء منهن طريقة، والعرب تسمي كل شيء فودا شيء طريقة (٣).\n(وقيل لأنها طرائق (٤) الملائكة) (٥).\n_________\n(١) أخرجه البخاري، كتاب التفسير، باب تفسير سورة المؤمنون، تعليقًا، عن سفيان ابن عيينة.\nوأخرجه الطبري في \"جامع البيان\" ١٨/ ١٢، وابن أبي شيبة وابن المنذر وابن أبي حاتم وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٥/ ٧ عن مجاهد. وأخرجه الطبري في \"جامع البيان\" ١٧/ ١٨ عن ابن زيد. وعزاه ابن حبيب في \"تفسيره\" ٢٠٢/ أإلى مقاتل. واختاره الطبري في \"جامع البيان\" وعليه إجماع المفسرين.\n(٢) في (م): ولكل.\n(٣) ومن قولهم: طارق النعْل جعله على نَعْل، وطارق بين ثوبين لبس أحدهما على الآخر.\nوهذا هو قول الخليل والفراء والزجاج وابن قتيبة واختاره الطبري في \"جامع البيان\".\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٣٢، \"مجاز القرآن\" لأبي عبيدة ٢/ ٥٦، \"معاني القرآن\" للزجاج ٤/ ٩، \"تفسير غريب القرآن\" لابن قتيبة (٢٩٦)، \"معاني القرآن\" للنحاس ٤/ ٤٠٠، \"جامع البيان\" للطبري ١٨/ ١٢، \"بحر العلوم\" للسمرقندي ٢/ ٤١٠، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٨، \"معالم التنزيل\" للبغوي ٥/ ٤١٣، \"البحر المحيط\" لأبي حيان ٦/ ٣٧٠، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٥، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٤٠٢.\n(٤) ما بين القوسين وضع في الأصل بعد قوله: (يعني عن خلق السماء) في الآية الأخرى وهو خطأ، والتصويب من (م)، (ح).\n(٥) أي: أن كل طبقة منها طريق للملائكة في العروج والهبوط والطيران، وهذا القول =","vol":"18","page":471},{"text":"﴿وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ﴾، يعني: عن خلق السماء (١). قاله بعض العلماء (٢).\nوقال أكثر المفسرين: يعني عمن خلقنا من الخلق كلهم ما كنا غافلين عنهم بل كنا لهم حافظين من أن تسقط عليهم فتهلكهم (٣).\nوقال أهل المعاني: معنى الآية من جاز عليه الغفلة عن العباد جاز عليه الغفلة عن الطرائق التي فوقهم فتسقط، والله ﷿ يمسك السموات (٤) أن تقع على الأرض إلا بإذنه ولولا إمساكه لها لم تقف طرفة عين (٥).\n_________\n= مروي عن ابن عيسى.\nقلت: والقول الأول أوضح إذ لو أراد الثاني لقال (طرقًا).\nانظر: \"تفسير ابن فورك\" ٣/ ٣/ ب، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٨، \"النكت والعيون\" للماوردي ٤/ ٤٦، \"معالم التنزيل\" للبغوي ٥/ ٤١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١١١، \"البحر المحيط\" لأبي حيان ٦/ ٣٧٥، \"مفاتيح الغيب\" للرازي ٢٣/ ٨٧.\n(١) في (ج): السموات.\n(٢) انظر: \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٤٨/ ٢/ ب، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١١١، \"مفاتيح الغيب\" للرازي ٢٣/ ٨٧.\n(٣) في (ح): فيهلكون. وهذا القول اختاره الطبري في \"جامع البيان\".\nوانظر: \"جامع البيان\" للطبري ١٨/ ١٢، \"تفسير ابن فورك\" ٣/ ٣/ ب، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٨، \"معالم التنزيل\" للبغوي ٥/ ٤١٣، \"النكت والعيون\" للماوردي ٤/ ٩٤، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٥، \"مفاتيح الغيب\" للرازي ٢٣/ ٨٧.\n(٤) في (ح): السماء.\n(٥) قاله ابن فورك. انظر: \"تفسيره\" ٣/ ٣/ أ.","vol":"18","page":472},{"text":"وقال الحسن: وما كنا عن الخلق غافلين أن ينزل (١) عليهم ما يحييهم من المطر (٢).\n\n<span data-type=\"title\" id=toc-3076>١٨ </span>- قوله ﷿: ﴿وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ﴾\nثم أخرجنا منها ينابيع فماء الأرض هو من السماء.\n﴿وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَادِرُونَ﴾ حتي تهلكوا عطشًا، وتهلك مواشيكم، وتخرب أراضيكم (٣).\n* * *\n_________\n(١) في (م): ننزل.\n(٢) انظر: \"تفسير ابن فورك\" ٣/ ٣/ ب، \"مفاتيح الغيب\" للرازي ٢٣/ ٨٧، \"النكت والعيون\" للماوردي ٤/ ٤٩. وبلا نسبة في \"زاد المسير\" لابن الجوزي ٥/ ٤٦٥. والأولى حمل الآية على العموم، فالمعني أننا لا نغفل مخلوقًا ولا ننساه ولا نخلق خلقًا فنضيعه، ولا نغفل عن السماء فتقع على الأرض، ولا ننسى ذرة في لجج البحار وجوانب الفلوات ولا دابة إلا سقنا إليها رزقها وهو بكل شيء محيط.\nومما يؤيده ما نقله ابن حبيب في \"تفسيره\" ٢٠٢/ أ، وكذا الحيري في \"الكفاية\" ٢/ ٤٨/ ب عن أكثر المفسرين قولهم في هذِه الآية: يعني: عما خلقنا من الخلق ما كنا غافلين عنهم عن أقوالهم وأفعالهم وعقولهم وإضمارهم.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١١٧، \"تيسير الكريم الرحمن\" للسعدي (٤٩٨)، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١١١.\n(٣) وذلك بانعدام الماء أو بصرفه إلى السباخ والبراري والقفار، أو بجعله أجاجًا لا ينتفع به لشرب ولا لسقي، أو بجعله لا ينزل إلى الأرض، أو بجعله يغور إلى مدى لا يوصل إليه ولا ينتفع به، ولكن بلطفه ورحمته ينزل الماء من السماء عذبًا فراتًا فيسكنه في الأرض ويسلكه ينابيع في الأرض فينتفع به ومنه.\nوانظر: \"جامع البيان\" للطبري ١٨/ ١٢.","vol":"18","page":473},{"text":"<span data-type=\"title\" id=toc-3077>١٩ </span>- ﴿فَأَنْشَأْنَا لَكُمْ بِهِ﴾\nبالماء ﴿جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍ لَكُمْ فِيهَا﴾ أي: في الجنات ﴿فَوَاكِهُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ﴾ شتاءً وصيفًا (١).\nوإنما خص النخيل والأعناب بالذكر؛ لأنهما كانا أعظم ثمار الحجاز وما والاها، وكانت النخيل لأهل المدينة، والأعناب لأهل الطائف، فذكر للقوم ما يعرفون من نعمه (٢).\n\n<span data-type=\"title\" id=toc-3078>٢٠ </span>- ﴿وَشَجَرَةً﴾\nيعني: وأنشأنا لكم (شجرة أيضًا) (٣). ﴿تَخْرُجُ مِنْ طُورِ سَيْنَاءَ﴾ وهي الزيتون (٤).\nواختلف المفسرون في سيناء.\n_________\n(١) أي: تأكلون من الجنات شتاءً وصيفًا ويجوز أن يكون المعني وتأكلون من الفواكه شتاءً وصيفًا. ذكرهما الطبري في \"جامع البيان\" ١٨/ ١٢.\n(٢) وهذا قول الطبري في \"جامع البيان\" ١٨/ ١٢ - ١٣، وابن فورك في \"تفسيره\" ٣/ ٣/ ب.\nوانظر: \"زاد المسير\" لابن الجوزي ٥/ ٤٦٦، \"تفسير القرآن\" للسمعاني ٣/ ٤٦٩، \"معالم التنزيل\" للبغوي ٥/ ٤١٤.\nوقيل: خصهما لكثرة منافعهما. ذكره الرازي في \"مفاتيح الغيب\" ٢٣/ ٨٩.\nقلت: ولا مانع من أن يكون خصهما لهذين الغرضين جميعًا، والله أعلم.\n(٣) في (م)، (ح): أيضًا شجرة. تقديم وتأخير.\n(٤) قاله الطبري في \"جامع البيان\" ١٣/ ١٨، وغيره من المفسرين، وقد عزاه الواحدي في \"الوسيط\" ٣/ ٢٨٧ إلى المفسرين كلهم.","vol":"18","page":474},{"text":"فقرأ أبو عمرو وأهل الحجاز (١) (بكسر السين (٢» (٣)، وفتحه (٤) الباقون (٥).\nواختلف العلماء في معناه. فقال مجاهد: معناه البركة، يعني: أنه جبل مبارك (٦). وهي رواية عطية عن ابن عباس ﵄ (٧). وقال قتادة (٨)\n_________\n(١) والمراد بهم نافع وأبو جعفر المدنيان وابن كثير المكي.\n(٢) في (م) مكسر سينه، وفي (ح): فكسر السين أبو عمرو وأهل الحجاز.\n(٣) وهي لغة بني كنانة، ومنع صرفه للتأنيث المعنوي والعلمية؛ لأنه اسم بقعة بعينها. انظر: \"السبعة\" لابن مجاهد (٤٤٤)، \"التيسير\" للداني (١٢٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٤) في (م): وفتحها.\n(٥) وهي لغة أكثر العرب، ومنع الصرف لألف التأنيث اللازمة.\nانظر: \"السبعة\" لابن مجاهد (٤٤٤)، \"التيسير\" للداني (١٢٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣، وآدم في \"تفسيره\" (٤٨٤) كلاهما من طريق ابن أبي نجيح عنه.\nوأخرجه الطبري في \"جامع البيان\" أيضًا من طريق ابن جريج عنه. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٤ وزاد نسبته لابن أبي شيبة وعبد بن حميد وابن المنذر وابن أبي حاتم. وانظر: \"معالم التنزيل\" للبغوي ٥/ ٤١٤، \"النكت والعيون\" للماوردي ٤/ ٥٠.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٣/ ١٨ من طريق عطية العوفي عنه.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٤١٤، \"النكت والعيون\" للماوردي ٤/ ٥٠.\n(٨) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤٥، والطبري في \"جامع البيان\" من =","vol":"18","page":475},{"text":"والحسن (١) والضحاك (٢): طور سيناء بالنَّبَطيّة (الجبل الحسن) (٣).\nوقال ابن زيد: هو (٤) الجبل الذي نودي منه موسى ﵇، وهو ما بين مصر وأَيْلَة (٥). وقال معمر وغيره: جبل ذو شجرة (٦).\n_________\n= طريق معمر عنه ١٣/ ١٨ بلفظ: هو جبل حسن.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٤ وزاد نسبته لعبد بن حميد وابن المنذر وابن أبي حاتم.\nوانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤١١، \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٢/ ٤٩/ أ، \"معالم التنزيل\" للبغوي ٥/ ٤١٤.\n(١) في الأصل، (ح): والحسن بزيادة واو وعلى هذا يكون هذا القول معزوًّا للحسن البصري، ولكن هذا خطأ والتصويب من (م). ولأني لم أجد حسب تتبعي لكتب التفسير ولتفسير الحسن البصري. هذا القول معزوًّا له؛ ولأنه ورد في \"معالم التنزيل\" للبغوي -وهو اختصار للثعلبي- بلفظ: وقال قتادة معناه الحسن، أي: من الجبل الحسن، وقال الضحاك: هو بالنبطية ومعناه الحسن، وورد في ابن حبيب والحيري. قال قتادة من طور سيناء، يعني: الحسن.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣، وابن أبي حاتم كما في \"المهذب فيما وقع في القرآن من المعرب\" للسيوطي (٧٩).\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٥١، \"معالم التنزيل\" للبغوي ٥/ ٤١٤، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٦.\n(٣) وهذا القول مروي عن ابن عباس من طريق أبي صالح عنه. انظر: \"لغات القرآن\" لابن حسنون ٦/ أ، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٦.\n(٤) في (م): هي.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٤.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٤١٤.\n(٦) في (م)، (ح): شجر.\nأخرجه الطبري في \"جامع البيان\" ١٨/ ١٤، من طريق ابن ثور عن معمر عمن قاله. =","vol":"18","page":476},{"text":"وقال بعضهم: هو بالسِّريانية: الملتفة الأشجار (١).\nوقيل: هو كل جبل ذو (٢) شجرة (٣) مثمرة (٤).\nوقيل: هو فيعال من السَّنَاء، وهو الارتفاع (٥).\n_________\n= وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤٥، وابن المنذر كما في \"الدر المنثور\" ٥/ ١٤ عن الكلبي، وهو مروي أيضًا عن ابن السائب.\nوانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤١١، \"الوسيط\" للواحدي ٣/ ٢٨٧، \"معالم التنزيل\" للبغوي ٥/ ٤١٤، \"زاد المسير\" لابن الجوزي ٥/ ٤٦٦.\n(١) انظر: \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٢/ ٤٩/ أ، \"معالم التنزيل\" للبغوي ٥/ ٤١٤، ولم ينسبوه لأحد.\n(٢) في (م): ذي.\n(٣) في (م)، (ح): أشجار.\n(٤) وهو قول مقاتل كما في \"تفسيره\" ٣/ ١٥٤، \"زاد المسير\" لابن الجوزي ٩/ ١٧٠. وهو في \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٤٩/ ٢/ أولم ينسباه لأحد.\nونسبه السمعاني في \"تفسير القرآن\" ٢/ ٤٦٩ إلى ابن عباس من رواية الكلبي عنه بلفظ: الجبل المشجر.\n(٥) وعليه يكون (سيناء) اسمًا عربيا مشتقّا.\nانظر هذا القول بلا نسبة في \"معالم التنزيل\" للبغوي ٥/ ٤١٤، \"النكت والعيون\" للماوردي ٤/ ٥٠.\nوالراجح من هذِه الأقوال: أن سيناء اسم للمكان الذي به هذا الجبل وعرف بذلك، فأضيف إليه كما قيل جبلا طيء.\nوهذا القول اختاره الطبري في \"جامع البيان\" ١٨/ ١٤، والواحدي في \"الوسيط\" ٣/ ٢٨٧، وابن الجوزي في \"زاد المسير\" ٥/ ٤٦٧، والنحاس في \"معاني القرآن\" ٤/ ٤٥٢ وغيرهم.\nومما يدل عليه ما أخرجه الطبري في \"جامع البيان\" بإسناده عن قزعة قال: قلت =","vol":"18","page":477},{"text":"قال مقاتل: خص الطور بالزيتون؛ لأن أول الزيتون نبت بها (١).\nويقال أن: الزيتون أول شجرة نبتت في الدنيا بعد الطوفان (٢).\n﴿تَنْبُتُ بِالدُّهْنِ﴾ (يعني: الزيت، وقيل) (٣) يعني: الزيتون (٤).\nوأكثر القراء على فتح التاء الأولى من قوله ﴿تَنْبُتُ﴾ وضم بائه (٥).\n_________\n= لابن عمر: إني أريد أن آتي بيت المقدس وطور سينين، فقال: لا تأت طور سينين ما تريدون أن تدعوا أثر نبي إلا وطئتموه. الطبري في \"جامع البيان\" ٣٠/ ٢٤٠. ولو كان المراد بسيناء مبارك أو حسن أو ذو شجر لكان الطور منونًا وكان قوله سيناء من نعته. وأيضًا أن سيناء بمعنى: مبارك وحسن غير معروف في كلام العرب فيجعل من نعت ذلك الجبل. والله أعلم.\n(١) انظر: \"تفسير مقاتل\" ٣/ ١٥٤، \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٢/ ٤٩/ أ، \"معالم التنزيل\" للبغوي ٥/ ٤١٤.\n(٢) الطوفان: كل حادثة تحيط بالإنسان، وصار متعارفًا في الماء المتناهي في الكثرة، والمراد به هنا هو الماء الذي أغرق قوم نوح ﵇.\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٣١)، \"لسان العرب\" لابن منظور ٩/ ٢٢٧ (طوف).\nوالقول بلا نسبة في \"معالم التنزيل\" للبغوي ٥/ ٤١٥، \"غرر البيان\" لابن جماعة ٣٦/ أ، \"البحر المحيط\" لأبي حيان ٦/ ٣٧١.\n(٣) ساقط من (م)، (ح).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤١٤.\n(٥) وهي قراءة نافع وعاصم وابن عامر وحمزة والكسائي.\nوتكون الباء في قوله: ﴿بِالدُّهْنِ﴾ على هذِه القراءة للحال أي: تنبت ومعها الدهن، ويجوز أن تكون الباء للتعدية، كأنه قيل: تنبت الدهن.\nانظر: \"السبعة\" لابن مجاهد (٤٤٥)، \"التيسير\" للداني (١٢٩)، \"المبسوط في =","vol":"18","page":478},{"text":"وقرأ ابن كثير وأبو عمرو بضم التاء وكسر الباء (١). ولها وجهان:\nأحدهما (٢): أن الباء فيه (٣) زائدة، كما يقال أخذت ثوبه، وأخذت بثوبه (٤). وكقول الراجز:\n_________\n= القراءات العشر\" لابن مهران الأصبهاني (٢٦١)، \"التذكرة\" لابن غلبون ٢/ ٤٥٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٣، \"الدر المصون\" للسمين الحلبي ٨/ ٣٢٨ - ٣٢٩.\n(١) انظر: \"السبعة\" لابن مجاهد (٤٤٥)، \"التيسير\" للداني (١٢٩)، \"الغاية في القراءات\" لابن مهران الأصبهاني (٣٣٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٢) في (م): أحدها.\n(٣) في (ح): فيها.\n(٤) والتقدير: تُنْبتُ الدُّهن، وهذا قول أبي عبيدة \"مجاز القرآن\" لأبي عبيدة ٢/ ٥٦، وابن قتيبة في \"تأويل مشكل القرآن\" (٢٤٨)، وعزاه ابن الجوزي في \"زاد المسير\" ٥/ ٤٢١ إلى جمهور اللغويين. ومنه قوله تعالى: ﴿وَمَن يُرِد فِيهِ بِإِلْحَاد﴾ [الحج: ٢٥]. أي: إلحادًا.\nوذلك أن الفعل يتعدى إذا كان رباعيًّا -بغير حرف، لكن دلت الباء على ملازمة الإنبات للدهن كما قال تعالى: ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ [العلق: ١] فدلت الآية على ملازمة القراءة.\nأما ابن جني فقد ضعف هذا التوجيه حيث قال: فأما من ذهب إلى زيادة الباء، أيْ تنبت الدهن فمضعوف المذهب، وزاد حرفًا لا حاجة به إلى اعتقاد زيادته، مع ما ذكرناه من صحة القول عليه. انظر: \"المحتسب\" لابن جني ٢/ ٨٩، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٢٧، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٢، \"البحر المحيط\" لأبي حيان ٦/ ٣٧١، \"الدر المصون\" للسمين الحلبي ٨/ ٣٢٩.","vol":"18","page":479},{"text":"نَحنُ بنو جَعْد أرْبَابُ الفَلَجْ ... نَضْربُ بالْبِيضِ ونَرجُو بالفَرجْ (١)\nأي: نرجو الفرج.\nوالوجه الآخر أنهما لغتان بمعنى واحد (نبت) و(أنبت) بمعنى واحد (٢).\nقال زهير:\nرأيتُ ذوي الحاجاتِ حَوْل بُيُوتهم ... قطِينًا لَهم حتى إذا أنْبَتَ البَقْلُ (٣)\nأي: نبت.\n_________\n(١) قائله النابغة الجعدي (قيس بن عبد الله).\nوهو في \"ديوانه\" (ص ٧)، وفي \"مجاز القرآن\" ٢/ ٥، ٥٦، ٢٦٤، \"لسان العرب\" لابن منظور ١٥/ ٤٤٣ (با)، \"جامع البيان\" للطبري ١٨/ ١٤، وفي بعضها (بنو ضبة) بدل (بنو جعدة)، ونضرب بالسيف بدلًا من بالبيض. والفَلَجْ الماء الجاري، ومدينة بأرض اليمامة، ويوم فلج لبني عامر علي بني حنيفة. والشاهد فيه قوله: بالفرج، حيث زيدت الباء إذ المعنى نرجو الفرج.\n(٢) وهو قول الفراء في \"معاني القرآن\" ٢/ ٢٣٣، والزجاج في \"معاني القرآن\" ٤/ ١٠، واختاره الطبري في \"جامع البيان\" ١٨/ ١٤، وانظر: \"المحتسب\" لابن جني ٢/ ٨٩، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٢٧، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٣، \"شرح الهداية\" ٢/ ٤٣٤، \"معاني القراءات\" للأزهري ٢/ ١٨٩، \"الحجة\" لابن زنجلة (٤٨٥)، \"مغني اللبيب\" لابن هشام ١/ ١٠٢، \"البحر المحيط\" لأبي حيان ٦/ ٣٧١، \"معاني القرآن\" للنحاس ٤/ ٤٥٣.\n(٣) وهو في \"ديوانه\" (٩٢)، وهي رواية الأعلم الشنتمري عنه. =","vol":"18","page":480},{"text":"﴿وَصِبْغٍ لِلْآكِلِينَ﴾ أي: إدام يُصْطَبَغُ به (١).\n\n<span data-type=\"title\" id=toc-3079>٢١ </span>- قوله ﷿: ﴿وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً﴾\nوهي الدلالة الموصولة إلى اليقين، المؤدية إلى العلم. وهي من العبور كأنه طريق يعبر إليه ويتوصل به إلى المراد (٢).\n﴿نُسْقِيكُمْ مِمَّا فِي بُطُونِهَا وَلَكُمْ فِيهَا مَنَافِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ﴾.\n_________\n= وانظر: \"جامع البيان\" للطبري ١٨/ ١٤، \"معاني القرآن\" للزجاج ٤/ ١٠، \"لسان العرب\" لابن منظور ٢/ ٩٦ نبت.\nورواية الديوان لا شاهد فيها؛ لأنها جاءت بلفظ (نبت) وحكي عن الأصمعي إنكاره على من يروي البيت بـ (أنبت). انظر: \"البحر المحيط\" لأبي حيان ٦/ ٣٧١. والبيت من قصية طويلة يمدح فيها هرم بن سنان مطلعها:\nصحا القلب عن سلمي وقد كاد لا يسلو\nوأقفر من سلمى التعانيق فالثّقْلُ\nالقطين: النازل والساكن في الدار، أنبت البقل: أخصب الناس.\nوالمعني أن الناس في هذا يقيمون بينهم حتى يخصبوا.\nوالشاهد منه قوله أنبت، حيث جاءت بمعنى نبت.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٥ عن ابن زيد.\nوسمي الإدام صبغًا؛ لأن الخبز يغمس ويتلون به.\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٧٥)، \"أساس البلاغة\" للزمخشري (٢٤٨)، \"تفسير ابن حبيب\" ٢٠٢/ ب، \"الكفاية\" للحيري ٢/ ٤٩/ أ، \"تفسير القرآن\" للسمعاني ٣/ ٤٧٠.\n(٢) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٤٣)، \"لسان العرب\" لابن منظور ٤/ ٤٣١ (عبر)، \"معجم مقاييس اللغة\" لابن فارس ٤/ ٢٠٧، \"عمدة الحفاظ\" للسمين الحلبي ٣/ ٢٢، \"بصائر ذوي التمييز\" للفيروزآبادي ٤/ ٢٢.","vol":"18","page":481},{"text":"<span data-type=\"title\" id=toc-3080>٢٢ </span>- ﴿وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ (٢٢)﴾.\n\n<span data-type=\"title\" id=toc-3081>٢٣ </span>- ﴿وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ﴾\nقال ابن عباس ﵄ سمي بذلك لكثرة ما ناح (١) على نفسه (٢).\nفقال بعضهم: لدعوته على قومه بالهلاك حيث قال: ﴿لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾ (٣).\n_________\n(١) أي: صاح بعويل.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ٣٦٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٨٢٧)، \"لسان العرب\" لابن منظور ٢/ ٦٢٧.\n(٢) انظر: \"تفسير ابن حبيب\" ٢٠٢/ ب، \"الكفاية\" للحيري ٢/ ٤٩/ أ، \"الدر المنثور\" للسيوطي ٣/ ٦٠٧، \"عرائس المجالس\" للمصنف (٥٢)، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٨٧ عن يزيد الرقاشي.\nونسبه السيوطي في \"الإتقان\" ٥/ ١٩٦٤ إلى الحاكم في \"المستدرك\" ولم أقف عليه.\nوعلى هذا القول يكون (نوح) اسم عربي مشتق، وقيل: إنه اسم أعجمي وإنما صرف لخفته.\n(٣) نوح: ٢١.\nانظر: \"تفسير ابن حبيب\" ٢٠٢/ ب، \"الكفاية\" للحيري ٢/ ٤٩/ أ، \"زاد المسير\" لابن الجوزي ١/ ٣٧٤، \"بصائر ذوي التمييز\" للفيروزآبادي ٦/ ٢٦. وهذا القول بعيد جدًّا وذلك لأمور:\n١ - أن دعاءه على قومه بالهلاك -كما ذكر الطبري في \"جامع البيان\" ٢٩/ ١٠١ وغيره- كان بعد أن أوحى إليه ربه أن لن يؤمن من قومك إلا من قد آمن. فكيف ينوح ﵇ على قوم كفار قد دعاهم ليلًا ونهارًا، سرًّا وجهرًا، فلم يزدهم دعاؤه إلى فرارًا. أصروا واستكبروا استكبارًا ومكروا مكرًا كبّارًا. =","vol":"18","page":482},{"text":"وقيل: لمراجعته ربه (١) في شأن ابنه (٢). وقيل: لأنه (٣) مرّ بكلب مجذوم (٤). فقال له: اخسأ يا قبيح، فأوحى الله ﷿ إليه أعبتني أم\n_________\n= ٢ - كيف ينوحعليه السلام عليهم وأرحم الراحمين لم يرحم منهم أحدا وذلك بسبب شدة كفرهم وعنادهم، فقد قال ﵊: \"لو رحم الله من قوم نوح أحدًا لرحم أم الصبي ... \".\nأخرجه الطبري في \"جامع البيان\" ١٢/ ٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٢٧، والحاكم في \"المستدرك\" ٢/ ٣٧٢ (٣٣١٠)، وقال صحيح الإسناد ولم يخرجاه، وقال ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٣٢٧ حديث غريب ورجاله ثقات.\n٣ - أن قومه الهالكين كانوا ينادونه بهذا الاسم -نوح- قبل هلاكهم.\n(١) في (ح): الله.\n(٢) وذلك حين قال: ﴿إِنَّ ابْنِي مِنْ أَهْلِي﴾ [هود: ٤٥] فيكون الله علم بذلك فقدر له هذا الاسم. انظر: \"تفسير ابن حبيب\" ٢٠٢/ ب، \"الكفاية\" للحيري ٢/ ٤٩/ أ، \"زاد المسير\" لابن الجوزي ١/ ٣٧٤، \"بصائر ذوي التمييز\" للفيروزآبادي ٦/ ٢٦، وهذا القول محتمل.\nويشهد له ما أخرجه أبو الشيخ كما في \"الدر المنثور\" للسيوطي ٣/ ٦٠٧ عن الفضيل بن عياض قال: بلغني أن نوحًا ﵇ لما سأل ربه فقال: يا رب إن ابني من أهلي. فأوحى الله إليه يا نوح إن سؤالك إياي إن ابني من أهلي عمل غير صالح فلا تسألني ما ليس لك به علم إني أعظك أن تكون من الجاهلين. قال: فبلغني أن نوحًا بكي على قول الله: إني أعظك أن تكون من الجاهلين أربعين عامًا.\nوأخرج أحمد في \"الزهد\" (٦٦)، عن وهب بن الورد الحضرمي قال: لما عاتب الله نوحًا ﵇ في ابنه وأنزل عليه ﴿إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ﴾ بكي ثلاثمائة عام حتى صار تحت عينيه مثل الجدول من البكاء.\nوانظر: \"الدر المنثور\" للسيوطي ٣/ ٦٠٧.\n(٣) في (م): إنه.\n(٤) أي: مصاب بالجُذَام وهو علة تحدث من انتشار السوداء في البدن كله فيفسد =","vol":"18","page":483},{"text":"عبت الكلب؟ ! (١).\n﴿فَقَالَ يَاقَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ أَفَلَا تَتَّقُونَ﴾.\n\n<span data-type=\"title\" id=toc-3082>٢٤ </span>- ﴿فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ﴾\nيتشرف ﴿عَلَيْكُمْ﴾ فيكون (٢) أفضل منكم ويصير متبوعًا وأنتم له تبع ﴿وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَذَا﴾ الذي يدعونا إليه نوح (٣) ﴿فِي آبَائِنَا الْأَوَّلِينَ﴾.\n\n<span data-type=\"title\" id=toc-3083>٢٥ </span>- ﴿إِنْ هُوَ﴾\n(ما هو) (٤) ﴿إِلَّا رَجُلٌ بِهِ جِنَّةٌ﴾ جنون (٥). نظيرها قوله سبحانه: ﴿ومَا\n_________\n= مزاج الأعضاء وهيأتها وربما انتهى إلى تآكل الأعضاء وسقوطها عن تقرّح، وهو من الأمراض المعدية.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٨٧، \"القاموس المحيط\" للفيروزآبادي ٤/ ١٢١، \"المعجم الوسيط\" ١/ ١١٣.\n(١) انظر: \"لطائف الإشارات\" للقشيري ٤/ ٢٤٧، \"تفسير ابن حبيب\" ٢٠٢/ ب، \"الكفاية\" للحيري ٢/ ٤٩/ أ، \"زاد المسير\" لابن الجوزي ١/ ٣٧٤، \"بصائر ذوي التمييز\" للفيروزآبادي ٦/ ٢٦، وهو في جميعها بلا نسبة.\nوهذا القول بعيدٌ أيضًا، وذلك أنه لا يلزم على من عاب الكلب أنه يعيب خالقه، بل الله ﷿ قد ذم بعض مخلوقاته -ومنها الكلب- حيث قال تعالى فيمن اتبع هواه: ﴿فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ﴾ [الأعراف: ١٧٦].\n(٢) في (م): فيكن، وفي (ح): ليكون.\n(٣) في (م): الذي تدعونا إليه يا نوح.\n(٤) من (م).\n(٥) قاله ابن عباس: انظر: \"تفسير ابن حبيب\" ٢٠٢/ أ، \"الكفاية\" للحيري ٢/ ٤٩/ ب، \"تفسير القرآن\" للسمعاني ٣/ ٤٧١.","vol":"18","page":484},{"text":"بِصَاحِبهِم مِّن جِنَّةٍ﴾ (١) (ويقال للجن أيضًا جِنَّة) (٢) قال الله تعالى: ﴿وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا﴾ (٣)، وقال: ﴿مِنَ الْجِنَّةِ وَالنَّاسِ﴾ (٤)، يتفق الاسم والمصدر (٥).\n﴿فَتَرَبَّصُوا﴾ فانتظروا (٦) ﴿بِهِ حَتَّى حِينٍ﴾. يعني: إلى وقتٍ ما (٧).\nوقيل إلى حين الموت (٨).\n_________\n(١) الأعراف: ١٨٤.\n(٢) في الأصل: ويقال أيضًا أن للجنة جن. وفي (ح): وتقال للجن جنة، والمثبت من (م).\n(٣) الصافات: ١٥٨.\n(٤) الناس: ٦.\n(٥) قاله الفراء في \"معاني القرآن\" ٢/ ٢٣٤، والطبري في \"جامع البيان\" ١٨/ ١٦، والنحاس في \"معاني القرآن\" ٤/ ٤٥٤.\nوأصل الجن: ستر الشيء عن الحاسة، وكيفما دارت هذِه المادة -جنّ- دلت على الستر. انظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ٤٢١، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٠٣)، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٣٤٨.\n(٦) في (ح): فانظروا.\n(٧) قاله الفراء في \"معاني القرآن\" ٢/ ٢٤٣، والطبري في \"جامع البيان\" ١٨/ ١٧، وعزاه النحاس في \"معاني القرآن\" ٤/ ٤٥٤ إلى الفراء أيضًا، ونسبه السمعاني في \"تفسير القرآن\" ٣/ ٤٧١ إلى ابن عباس ﵄. وانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤١٢، \"النكت والعيون\" للماوردي ٤/ ٥٢، \"زاد المسير\" لا بن الجوزي ٥/ ٤٧٠.\n(٨) قاله ابن حبيب كما في \"تفسيره\" ٢٠٢/ ب، والحيري أيضًا في \"الكفاية\" ٢/ ٤٩/ ب.\nوانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤١٢، \"النكت والعيون\" للماوردي ٤/ ٥٢، =","vol":"18","page":485},{"text":"<span data-type=\"title\" id=toc-3084>٢٦ </span>- ﴿قَالَ﴾\nفقال لما تمادوا في غيهم وأصروا على كفرهم: ﴿رَبِّ انْصُرْنِي﴾ يعني: بإهلاكهم (١) ﴿بِمَا كَذَّبُونِ﴾ يعني: بتكذيبهم إياي.\n\n<span data-type=\"title\" id=toc-3085>٢٧ </span>- ﴿فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ فَاسْلُكْ﴾ (٢)\nفأدخل (٣) ﴿فِيهَا﴾ يقال: سَلَكْتُه في كذا أسْلَكْتُه فيه (٤).\n_________\n= \"زاد المسير\" لابن الجوزي ٥/ ٤٧٠، \"تفسير القرآن\" للسمعاني ٣/ ٤٧١.\nوالقول الأول أقرب؛ لأنه يشمل الموت ويشمل العذاب فهو أعم.\n(١) في (م): بهلاكهم.\n(٢) (التنور): اختلف المفسرون في المراد بالتنور فقد ذكر الماوردي في تفسيره.\n\"النكت والعيون\" للماوردي ٢/ ٤٧٢ ستة أقوال في المراد به، وكذا ابن الجوزي في \"زاد المسير\" ٤/ ١٠٥.\nوالقول الراجح أن المراد به مكان النار الذي يخبز فيه وهو قول أكثر المفسرين كما حكاه عنهم البغوي في \"معالم التنزيل\" ٤/ ١٧٦، ورجحه الطبري في \"جامع البيان\" ١٢/ ٣٨.\nقال ابن كثير في \"تفسير القرآن العظيم\" ٧/ ٤٣٦، وهو قول جمهور السلف وعلماء الخلف.\nوالمصنف اقتصر في تفسير هذِه الآيات لورود القصة مطولة في سورة هود [٢٥ - ٤٩].\n(٣) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٩٧)، \"تفسير مشكل القرآن\" لمكي (١٦٣)، \"عمدة الحفاظ\" للسمين الحلبي ٣/ ٢١٢.\n(٤) انظر: \"جامع البيان\" للطبري ١٧/ ١٨، \"تفسر ابن حبيب\" ٢٠٢/ ب، \"لسان العرب\" لابن منظور ١٠/ ٤٤٢، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٢١٣.","vol":"18","page":486},{"text":"قال الشاعر:\nفكنت لزاز خصمك لم أُعَرّد ... وقد سلكوك في يومٍ عصيب (١)\nوقال الهذلي:\nحتى إذا أَسْلَكُوهم في قُتَائِدةٍ ... شَلّا كلما تَطْرُدُ الجَمّالةُ الشُّرُدا (٢)\n﴿مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ﴾.\nقال الحسن: لم يحمل نوح ﵇ في السفينة إلا من (٣) يلد ويبيض،\n_________\n(١) البيت لعدي بن زيد. وهو في \"ديوانه\" (٣٩)، وفيه كما في (م)، (ح): وكنت. وانظر أيضًا \"جامع البيان\" للطبري ١٨/ ١٧، \"مجاز القرآن\" لأبي عبيدة ١/ ٢٩٤، \"لسان العرب\" لابن منظور ١٠/ ٤٤٢ (سلك). لم أعرد: لم أحجم، ولزاز: ملازم.\nوالشاهد منه قوله (سلكوك) حيث جاءت بمعنى الإدخال.\n(٢) البيت في \"ديوان الهذليين\" ٢/ ٤٢، \"خزانة الأدب\" للبغدادي ٣/ ١٧٣، \"جامع البيان\" للطبري ١٨/ ١٧، \"لسان العرب\" لابن منظور ٣/ ٢٣٧. وقتائدة: ثنيّة الجبل والشَّلُّ: الطرد، والجمّالة: أصحاب الجمال، والشُّردا: جمع شرود.\nوالمعني: يصف الشاعر قومًا هزموا حتى ألجئوا إلى الدخول في ثنيّة ضيقة، وشبههم بطرد أصحاب الجمال للجمال الشاردة.\nوالشاهد فيه قوله: أسلكوهم: حيث جاءت بمعنى الإدخال.\n(٣) هكذا في جميع النسخ، وفي \"تفسير ابن حبيب\" ٢٠٢/ ب، \"معالم التنزيل\" للبغوي ٤/ ١٧٧: إلا ما يلد بدلًا مِن (مَن) وهذا أقرب، لأن (ما) اسم موصول لغير العاقل و(مَن) اسم موصول للعاقل.","vol":"18","page":487},{"text":"وأما ما يتولد من الطير من حشرات الأرض والبعوض والبق (١) فلم يحمل فيها شيئًا (٢).\n\n<span data-type=\"title\" id=toc-3086>٢٨ </span>- ﴿فَإِذَا اسْتَوَيْتَ﴾\nاعتدلت في السفينة راكبًا فيها عاليًا فوقها (٣).\n﴿أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ﴾ الكافرين.\n\n<span data-type=\"title\" id=toc-3087>٢٩ </span>- ﴿وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلًا مُبَارَكًا﴾\nقراءة العامة: بضم الميم وفتح الزاء (٤) على المصدر أي: إنزالًا مباركًا (٥)،\n_________\n(١) فرق المصنف هنا بين البعوض والبق. والذي عليه أكثر المفسرين أن البق صغار البعوض وقال الجوهري: البعوض البق، لكن تعقبه الدميري في كتابه \"حياة الحيوان\" ٢/ ١١٦، وقال إن هذا وهم والحق أنه صنفان.\nوانظر: \"لسان العرب\" لابن منظور ٧/ ١٢٠.\n(٢) وظاهر الآية يؤيد ذلك؛ لأن كلمة (زوجين) تشعر بأنه أمر بحمل ما يلد ويبيض وذلك لا يكون إلا في الذكر والأنثى.\nانظر: \"تفسير ابن حبيب\" ٢٠٢/ ب، \"الكفاية\" للحيري ٢/ ٤٩/ ب، \"معالم التنزيل\" للبغوي ٤/ ١٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١١٩.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٥٧.\n(٤) ساقطة من (م).\nوانظر: \"السبعة\" لا بن مجاهد (٤٤٥)، \"التيسير\" للداني (١٢٩)، \"التذكرة\" لابن غلبون ٢/ ٤٥٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٥) أي: مصدر لـ (أنزل) الرباعي، وعليه يكون المفعول به محذوف والتقدير أنزلني مكاني إنزالًا مباركًا.","vol":"18","page":488},{"text":"وقرأ عاصم برواية أبي بكر: بفتح الميم وكسر الزاء (١).\nأي: موضعًا (٢). ﴿وَأَنْتَ خَيْرُ الْمُنْزِلِينَ﴾.\n\n<span data-type=\"title\" id=toc-3088>٣٠ </span>- ﴿إِنَّ فِي ذَلِكَ﴾\nالذي ذكرت (٣).\n﴿لَآيَاتٍ وَإِنْ كُنَّا﴾ وقد كنا (٤) ﴿لَمُبْتَلِينَ﴾ وقيل: وما كنا إلا\n_________\n= ويجوز أن يكون (مُنزلًا) اسمًا للمكان من أنزل، وعليه يكون: منزلًا مفعولًا به، والمعنى: أنزلني موضع إنزالٍ مباركًا.\nانظر: \"معاني القراءات\" للأزهري ٢/ ١٩٠، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٢٨، \"حجة القراءات\" لأبي زرعة (٤٨٦)، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٥، \"شرح الهداية\" ٢/ ٤٣٤.\n(١) في (م)، (ح): الزاي.\nوانظر: \"السبعة\" لابن مجاهد (٤٤٥)، \"التيسير\" للداني (١٢٩)، \"التذكرة\" لابن غلبون ٢/ ٤٥٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٢) فهو اسم مكان من (نزل) الثلاثي وعليه يكون مفعولًا به أي: أنزلني موضعًا مباركًا.\nويجوز أن يكون مصدرًا لفعل ثلاثي فكأن (أنزل) في الآية دل على (نزل).\nانظر: \"معاني القراءات\" للأزهري ٢/ ١٩٠، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٢٨، \"حجة القراءات\" لأبي زرعة (٤٨٦)، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٥٩، \"شرح الهداية\" ٢/ ٤٣٤.\n(٣) يعني: في قصة نوح ﵇ والسفينة، وإنجاء من معه، وإغراق من خالفه.\n(٤) والمعنى أن (إنْ) هنا جاءت بمعنى (قد) وهذا أحد معانيها.\nانظر: \"تفسير مقاتل\" ٣/ ١٥٦ ب، \"بحر العلوم\" للسمرقندي ٢/ ٤١٣، \"معالم التنزيل\" للبغوي ٥/ ٤١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢٠، \"الجنى الداني\" للمرادي (٢١٤).","vol":"18","page":489},{"text":"مبتلين (١) مختبرين إياهم بتذكيرنا ووعظنا، لننظر ما هم عاملون قبل نزول العذاب بهم.\n\n<span data-type=\"title\" id=toc-3089>٣١ </span>- قول الله ﷿: ﴿ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ﴾\nأي: أهلكناهم وأحدثنا من بعدهم. ﴿قَرْنًا آخَرِينَ﴾.\n\n<span data-type=\"title\" id=toc-3090>٣٢ </span>- ﴿فَأَرْسَلْنَا فِيهِمْ رَسُولًا مِنْهُمْ﴾\nقال المفسرون: يعني: هودًا ﵇ في قومه (٢).\n_________\n(١) وهو قول ابن حبيب في \"تفسيره\" ٢٠٣/ أ، والحيري في \"الكفاية\" ٢/ ٥٠/ أ.\nنظيرها قوله تعالى: ﴿وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ﴾ [الشعراء: ١٨٦] أي: وما نظنك إلَّا من الكاذبين، وقوله: ﴿إِنْ كُلُّ نَفْسٍ لَمَّا عَلَيْهَا حَافِظٌ (٤)﴾ [الطارق: ٤] أي: ما كل نفس إلَّا عليها حافظ.\n(٢) وهو قول ابن عباس ﵄ كما في \"تفسير ابن حبيب\" ٢٠٣/ أ، \"الكفاية\" للحيري ٢/ ٥٠/ أ، واقتصر عليه مقاتل في \"تفسيره\" ٣/ ١٥٦، وعزاه ابن الجوزي في \"زاد المسير\" ٥/ ٤٧١، والرازي في \"مفاتيح الغيب\" ٢٣/ ٩٧ إلى أكثر المفسرين، واستظهره البَغَوِيّ في \"معالم التنزيل\" ٥/ ٤١٦، ورجحه ابن كثير في \"البداية والنهاية\" ١/ ١٢٣، والسمعاني في \"تفسير القرآن\" ٣/ ٤٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٢١ وغيرهم.\nويرى الطبري في \"جامع البيان\" ١٨/ ١٩ وغيره أنَّه عني بالرسول في هذا الموضع صالحًا وبقومه ثمود، واستدلوا بقوله تعالى ﴿فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ﴾ قالوا وقوم صالح ﵇ هم الذين هلكوا بالصيحة، وأما عاد فأهلكوا بريح صرصرٍ عاتية.\nوالقول الأول أصح وأظهر وذلك لأمور:\n١ - أنَّه قول ابن عباس ﵄ وأكثر المفسرين واختيار المحققين منهم.\n٢ - أنَّه لا خلاف أن عادًا قبل ثمود، وأن عادًا جاءوا بعد قوم نوح ﵇ كما قال =","vol":"18","page":490},{"text":"﴿أَنِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَهٍ غَيْرُهُ أَفَلَا تَتَّقُونَ﴾.\n\n<span data-type=\"title\" id=toc-3091>٣٣ </span>- ﴿وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ﴾\nنعَّمناهم ووسّعنا عليهم، والتَرَفّه النعمة (١).\n﴿فِي الْحَيَاةِ الدُّنْيَا مَا هَذَا﴾ الرسول (٢) ﴿إِلَّا بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ﴾.\n_________\n= تعالى على لسان نبيهم ﴿وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِنْ بَعْدِ قَوْمِ نُوحٍ﴾ [الأعراف: ٦٩]، فقوله: ﴿ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ﴾ هم عاد؛ لأنهم هم الذين جاءوا بعد قوم نوح ﵇.\n٣ - أن قصة هود ﵇ جاءت عقيب قصة نوح ﵇ في سورة الأعراف وهود والشعراء، فتلحق هذِه الآيات بنظائرها.\n٤ - أنَّه لا مانع من اجتماع الصيحة والريح العاتية على قوم عاد كما حصل لأهل مدين -أصحاب الأيكة- فإنَّه اجتمع عليهم أنواع من العقوبات.\nانظر: \"البداية والنهاية\" لابن كثير ١/ ١٢٣، \"مفاتيح الغيب\" للرازي ٢٣/ ٩٧.\n(١) وهو قول الفراء كما في \"معاني القرآن\" ٣/ ١٢٧، وابن حبيب كما في \"تفسيره\" ٢٠٣/ أ.\nوانظر: \"لسان العرب\" لابن منظور ٩/ ١٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٦٦).\n(٢) من (م)، (ح).","vol":"18","page":491},{"text":"<span data-type=\"title\" id=toc-3092>٣٤ </span>- ﴿وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَخَاسِرُونَ (٣٤)﴾\n\n<span data-type=\"title\" id=toc-3093>٣٥ </span>- ﴿أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا﴾\nقد ذهبت اللحوم ﴿أَنَّكُمْ مُخْرَجُونَ﴾. من قبوركم أحياء. وأعاد أنكم لما طال الكلام (١).\nومعنى الكلام: أيعدكم أنكم إذا متم وكنتم ترابا وعظامًا مخرجون. وفي قراءة عبد الله - ﵁ -: (أيعدكم إذا متم وكنتم ترابا وعظاما أنكم مخرجون) (٢).\n\n<span data-type=\"title\" id=toc-3094>٣٦ </span>- قوله ﷿: ﴿هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ (٣٦)﴾\nقال ابن عباس ﵄ هي كلمة بُعد. يقول: بعيد ما توعدون (٣).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٢٥٣، \"معاني القرآن\" للزجاج ٤/ ١١، \"الوسيط\" للواحدي ٣/ ٢٨٩، \"الكشاف\" للزمخشري ٣/ ١٨٢.\n(٢) وهي قراءة شاذة. انظر: \"معاني القرآن\" للفراء ٢/ ٢٣٤، \"تفسير القرآن\" للسمعاني ٣/ ٤٧٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٢٠ من طريق علي بن أبي طلحة عنه بلفظ قال يقولون: بعيد بعيد.\nوذكره السيوطي في \"الدر المنثور\" عنه ٥/ ١٦ وزاد نسبته لابن المنذر وابن أبي حاتم.\nوأورده البُخَارِيّ، كتاب التفسير، سورة المؤمنون معلقًا عنه.\nوانظر: \"تفسير ابن حبيب\" ٢٠٣/ أ، \"الكفاية\" للحيري ٢/ ٥٠/ أ، \"معالم التنزيل\" للبغوي ٥/ ٤١٧، \"الصاحبي\" لابن فارس (٢٨١)، \"تفسير القرآن\" للسمعاني ٣/ ٤٧٤.","vol":"18","page":492},{"text":"واختلف القراء فيه:\nفقرأ أبو جعفر بكسر التاء فيهما (١).\nوقرأ نصر بن عاصم بالضم (٢) فيهما (٣).\n(وقرأ أبو حيوة الشَّاميّ بالضم والتنوين (٤» (٥).\nوقرأ الآخرون بالنصب من غير تنوين (٦).\n_________\n(١) أي: كسر بدون تنوين فيهما (هيهاتِ هيهاتِ) وهي لغة تميم وأسد.\nانظر: \"الغاية في القراءات\" لابن مهران الأَصْبهانِيّ (٣٣٥)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٢٦١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٨٤.\n(٢) في (م): وقرأ عاصم بالضم وهو خطأ.\n(٣) أي: (هيهاتُ هيهاتُ) وهي قراءة شاذة.\nانظر: \"تفسير ابن حبيب\" ٢٠٣/ أ، \"الكفاية\" للحيري ٢/ ٥٠/ ب، \"زاد المسير\" لابن الجوزي ٥/ ٤٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢٢. وهي بلا نسبة في \"مختصر في شواذ القرآن\" لابن خالويه (٩٧)، \"المحتسب\" لابن جني ٢/ ٩٢، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٥٧.\n(٤) أي: (هيهاتٌ هيهاتٌ) وهي قراءة شاذة. ورويت عنه أَيضًا بالضم من غير تنوين. انظر: \"المحتسب\" لابن جني ٢/ ٩٠، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٥٧، \"تفسير ابن حبيب\" ٢٠٣/ أ، \"الكفاية\" للحيري ٢/ ٥٠/ ب، \"البحر المحيط\" لأبي حيان ٦/ ٣٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢٣، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٢/ أ.\n(٥) من (م)، (ح).\n(٦) وهي قراءة الأئمة الأربعة عشر غير أبي جعفر (هياتَ هيهاتَ) وهي لغة الحجاز. انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٢٦١)، \"التذكرة\" لابن غلبون ٢/ ٤٥١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٨٤.","vol":"18","page":493},{"text":"وكلها لغات صحيحة (١).\nفمن نصب جعله (٢) مثل أينَ وكيفَ (٣).\nوقيل: إنهما (٤) أداتان فصارتا مثل خمسة عشر وبعلبك ونحوهما (٥).\nقال (٦) الفراء: نصبهما كنصب قولهم: ثَمَّتَ ورُبَّتَ (٧).\nومن رفعه جعله مثل (٨) منذُ وقطُّ وحيثُ ونحنُ (٩).\nومن كسره جعله مثل: أمسِ وهؤلاء (١٠).\n_________\n(١) وفي هذِه اللفظة لغات غير ما ذكر تزيد على الأربعين بل أوصلها الفيروزآبادي إلى إحدى وخمسين لغة، ولذا قال أبو حيان: وهذِه الكلمهَ تلاعبت بها العرب تلاعبًا كبيرًا بالحذف والإبدال والتنوين وغيره.\nانظر: \"القاموس المحيط\" للفيروزآبادي ٤/ ٤٢٦، \"البحر المحيط\" لأبي حيان ٦/ ٣٧٤، \"الفتوحات الإلهية\" ٣/ ١٩١.\n(٢) في الأصل: فجعله والتصويب من (م)، (ح).\n(٣) انظر: \"المحتسب\" لابن جني ٢/ ٩١، \"تفسير ابن حبيب\" ٢٠٣/ أ، \"الكفاية\" للحيري ٢/ ٥٠/ ب، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢٣.\n(٤) في (م)، (ح): لأنهما.\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ٢٣٥، \"جامع البيان\" للطبري ١٨/ ٢١، \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٢٣.\n(٦) في (م)، (ح): وقال.\n(٧) انظر: \"معاني القرآن\" للفراء ٢/ ٢٣٦.\n(٨) من (م)، (ح).\n(٩) انظر: \"تفسير ابن حبيب\" ٢٠٣/ أ، \"الكفاية\" للحيري ٢/ ٥٠/ ب، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢٣.\n(١٠) انظر: المراجع السابقة.","vol":"18","page":494},{"text":"قال الشَّاعر:\nتذكرت أيامًا مضين من الصِّبا وهيهاتَ وهيهاتَ إليك رجوعها (١) وقال آخر (٢): لقد باعدت أم الحمارس دارها وهيهات من أم الحمارس هيهاتا واختلفوا في الوقف عليها (٣).\nفكان الكسائي يقف عليها بالهاء (٤)\n_________\n(١) قائله الأحوص كما في \"ديوانه\" (١٩٢).\n\"لسان العرب\" لابن منظور ١٣/ ٥٥٤، وبلا نسبة في \"الزهرة\" لابن داود الأَصْبهانِيّ ١/ ٤٥٦، \"شرح المفصل\" لابن يعيش ٤/ ٦٥، وأورده الحيري في \"الكفاية\" ٢/ ٥٠/ ب على أنَّه نصب واحدًا ورفع الآخر ونونه.\nوالشاهد فيه قوله (هيهاتَ) بفتح التاء على لغة أهل الحجاز وبكسرها على لغة أسد وتميم وضمها على لغة بعض العرب.\n(٢) في (م): الراجز.\n(٣) ولا ينبغي أن يتعمد الوقف على واحدة من هاتين الكلمتين لأحد من القراء؛ لأن الكلام ما تمّ عندها ولا كفى.\nانظر: \"التذكرة\" لابن غلبون ٢/ ٤٥٢.\n(٤) وكذلك البزّي وقنبل بخلفه، ونسبه القرطبي إلى مجاهد وعيسى بن عمر وأبي عمرو والكسائي وابن كثير.\nوحجة من وقف بالهاء أن تاءهما في الأصل هاء، فإذا تحركت صارت تاء وإذا وقفت عليها كانت هاء كهاء المؤنثات، مثل هاء الرحمة والصلاة والحسنة.\nقال ابن جني في \"المحتسب\" ٢/ ٩٢: والذي حسن الوقوف عليها حتَّى نطق بالهاء هو أن هيهاه جارية مجرى الفعل في اقتضائها الفاعل ... فإذا وقف عليها =","vol":"18","page":495},{"text":"والفراء (١) بالتاء (٢).\nوإنما أدخلت (٣) اللام مع هيهات في الاسم (٤)، لأنها أداة (٥) غير مشتقة من فعل فأدخلوا معها في الاسم اللام، كما أدخلوا مع (هلمّ لك) (٦).\n_________\n= أعلم أن فيه فاعلًا مضمرًا وأن الكلمة قد استقلت بالضمير الذي فيها.\nوانظر: \"معاني القرآن\" للفراء ٢/ ٢٣٥، \"معاني القراءات\" للأزهري ٢/ ١٩٣، \"التيسير\" للداني (٥٠، ٥٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ١٣١، \"شرح الهداية\" ٢/ ٤٣٥، \"جامع البيان\" للطبري ١٨/ ٢١، \"إعراب القرآن\" للنحاس ٣/ ١١٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٨٤.\n(١) في (م)، (ح): القراء، والمعنى صحيح إذ بقية القراء يقفون بالتاء لكن صوبت الفراء؛ لأنها كذلك في الأصل ولموافقته للطبري في \"جامع البيان\" ١٨/ ٢١ قال: وكان الفراء يختار الوقوف عليها بالتاء ويقول ... وهو أَيضًا موافق لما في \"معاني القرآن\" للفراء ٢/ ٢٣٥.\n(٢) ومن وقف بالتاء فإنَّه جعل التاء أصلية، وذلك لأن من العرب -تميم وأسد- من يخفض التاء، فدل على أنها ليست بهاء التأنيث فصارت بمنزلة (دراك ونظار). وقال ابن بني في \"المحتسب\" ٢/ ٩٢: وعذر من وقف بالتاء كونها في أكثر الكلام مصاحبة للأخرى من بعدها؛ ولأنها أَيضًا تشبه الفعل والفعل أبدًا متطاول إلى الفاعل وهذا طريق الوصل؛ ولأن الضمير فيها لم يؤكد قط فأشبهت الفعل الذي لا ضمير فيه ... .\nانظر: المراجع السابقة.\n(٣) في (ح): دخلت.\n(٤) يعني في قوله: ﴿لِمَا تُوعَدُونَ﴾.\n(٥) في الأصل: لإرادة.\nوهو خطأ والتصويب من (م)، (ح).\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ٢٣٥، \"معاني القراءات\" للأزهري ٢/ ١٩٤.","vol":"18","page":496},{"text":"<span data-type=\"title\" id=toc-3095>٣٧ </span>- ﴿إِنْ هِيَ﴾\nيعنون الدنيا ﴿إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا﴾ (يموت الآباء ويحيا) (١) الأولاد (٢).\n﴿وَمَا نَحْنُ بِمَبْعُوثِينَ﴾.\n\n<span data-type=\"title\" id=toc-3096>٣٨ </span>- ﴿إِنْ هُوَ﴾\nيعنون الرسول (٣) ﴿إِلَّا رَجُلٌ افْتَرَى عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-3097>٣٩ </span>- قوله ﷿: ﴿قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ﴾\n\n<span data-type=\"title\" id=toc-3098>٤٠ </span>- ﴿قَالَ عَمَّا قَلِيلٍ﴾\nأي: عن قليل و(ما) صلة (٤). ﴿لَيُصْبِحُنَّ نَادِمِينَ﴾ على كفرهم.\n_________\n(١) سقط من (ح).\n(٢) وهذا أحد الأقوال في توجيه الآية، وذلك لأنهم قالوا ﴿نَمُوتُ وَنَحْيَا﴾ مع أنَّهم منكرين للبعث وعلى هذا التوجيه فإنهم قد جعلوا فعل أولادهم كفعلهم فقالوا ﴿وَنَحْيَا﴾ والمراد أولادهم.\nوقيل المعنى: يموت قوم ويحيا قوم. وقيل: هو مقدم ومؤخر، أي: نحيا في الدنيا ونموت؛ لأن الواولا توجب الترتيب، وقيل: نموت، أي: كان بدؤنا أمواتًا في الأصل ثم نحيا، وقيل غير ذلك.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٤٣٤، \"الكفاية\" للحيري ٢/ ٥٠/ ب، \"تفسير القرآن\" للسمعاني ٣/ ٤٧٥.\n(٣) وهو هود ﵇ على الصحيح كما تقدم.\n(٤) وهو قول مقاتل كما في \"تفسيره\" ٣/ ١٥٧، وأبي عبيدة في \"مجاز القرآن\" ٢/ ٥٨، والفراء في \"معاني القرآن\" ١/ ٢٤٤، والنحاس في \"معاني القرآن\" ٤/ ٤٥٨ وغيرهم.\nوقوله (صلة) أي: زائدة، ويقولون (صلة) تأدبًا مع كتاب الله؛ لأنه ليس في القرآن زائد لا فائدة فيه والصلة من عبارات الكوفيين، والزيادة من عبارات البصريين، =","vol":"18","page":497},{"text":"<span data-type=\"title\" id=toc-3099>٤١ </span>- ﴿فَأَخَذَتْهُمُ الصَّيْحَةُ﴾\nيعني: صيحة العذاب (١) ﴿بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً﴾ وهو ما يحمله السيل (٢) ﴿فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ﴾.\n_________\n= وربما استعمل بعض الكوفيين مصطلح الزيادة كما استعمل بعض البصريين مصطلح الصلة.\nوانظر: \"الجنى الداني\" للمرادي (٣٢٢)، \"رصف المباني\" للمالقي (٣١٥)، \"الكتاب\" لسيبويه ٢/ ٣٠٥، \"إعراب القرآن\" للنحاس ٣/ ١١٤.\n(١) وهي صيحة جبريل ﵇، حيث صاح بهم صيحة رجفت لها الأرض من تحتهم، وهذا قول ابن عباس \"تفسير ابن حبيب\" ٢٠٣/ أ، \"الكفاية\" للحيري ٢/ ٥٠/ ب، ومقاتل كما في \"تفسيره\" ٣/ ١٥٧، وعزاه ابن الجوزي في \"زاد المسير\" ٥/ ٤٧٣ إلى المفسرين.\nقلت: وإن كان قوم صالح هم الذين أهلكوا بالصيحة فإن ذلك لا يمنع من اجتماع الصيحة والريح العاتية على قوم هود ﵇، ونقل ابن حبيب في \"تفسيره\" ٢٠٣/ أ، والحيري في \"الكفاية\" ٢/ ٥٠/ ب كلاهما عن ابن عباس قوله: القرآن ناطق بالصيحة لقوم صالح وقوم شعيب وليس في قصة هود من ذكر الصيحة في القرآن شيء ولكن يمكن أن يكون مع الريح صيحة جبريل ﵇. وانظر: \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٢٢.\n(٢) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٩٧)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٥٩، \"معاني القرآن\" للزجاج ٤/ ٨٣، \"جامع البيان\" للطبري ١٨/ ٢٢، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٦٠٢)، \"لسان العرب\" لابن منظور ١٥/ ١١٥، \"تفسير القرآن\" للسمعاني ٣/ ٤٧٥.\nوالمراد: أنَّه جعلهم كالشيء الذي لا منفعة فيه.","vol":"18","page":498},{"text":"<span data-type=\"title\" id=toc-3100>٤٢ </span>- قوله ﷿: ﴿ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قُرُونًا آخَرِينَ (٤٢)﴾\nوالقرن أهل العصر فسموا بذلك لمقارنة بعضهم لبعض (١).\n\n<span data-type=\"title\" id=toc-3101>٤٣ </span>- ﴿مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ﴾\nو(مِنْ) صلة.\n\n<span data-type=\"title\" id=toc-3102>٤٤ </span>- قوله ﷿: ﴿ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى﴾\nمترادفين يتبع بعضهم بعضًا (٢).\nوقرأ أبو جعفر، (وابن كثير) (٣)، وأبو عمرو ﴿تَتْرًا﴾ بالتنوين (٤). على توهم أن الياء أصلية، كما قيل مِعْزى ومعزًا وبُهْمى وبهمًا فأجريت أحيانًا (٥) وترك إجراؤها أحيانًا. فمن نوّن وقف عليها بالألف ومن لم ينون وقف عليها بالياء. ويقال: إنها ليست بـ (ياء) ولكن (ألف) ممالة.\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٢/ ٢٢٩، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٦٦٧)، \"بصائر ذوي التمييز\" للفيروزآبادي ٤/ ٢٦٠، \"لسان العرب\" لابن منظور ١٣/ ٣٣٣.\n(٢) وهذا قول ابن عباس ومجاهد ومقاتل وقتادة وغيرهم.\nانظر: \"جامع البيان\" للطبري ١٨/ ٢٣ - ٢٤، \"تفسير مجاهد\" لآدم (٤٨٥)، \"تفسير ابن حبيب\" ٢٠٣/ أ، \"الكفاية\" للحيري ٢/ ٥١/ أ، \"الدر المنثور\" للسيوطي ١٦/ ٥ - ١٧.\n(٣) ساقط من (م).\n(٤) انظر: \"السبعة\" لابن مجاهد (٤٤٦)، \"التيسير\" للداني (١٢٩)، \"التذكرة\" لابن غلبون ٢/ ٤٥٢، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٢٦١).\n(٥) في الأصل: أحياء وهو خطأ، والتصويب من (م)، (ح).","vol":"18","page":499},{"text":"وقراءة العامة بغير تنوين (١) مثل (عصى وسكرى) (٢) وهو اسم جمع مثل: شتى (٣). وأصله وترى من المواترة والتواتر، فجعلت الواو تاء مثل التقوى والتكلان ونحوهما (٤).\n﴿كُلَّ مَا جَاءَ أُمَّةً رَسُولُهَا كَذَّبُوهُ فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا﴾ بالهلاك. أي: أهلكنا بعضهم في إثر بعض. ﴿وَجَعَلْنَاهُمْ أَحَادِيثَ﴾ أي: مثلًا يُتحدث بهم في النَّاس، وهي (٥) جمع أُحدوثة (٦)،\n_________\n(١) وهي قراءة نافع وابن عامر وحمزة والكسائي وعاصم.\nانظر: \"السبعة\" لابن مجاهد (٤٤٦)، \"التيسير\" للداني (١٢٩)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٢٦١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨.\n(٢) أي: أن الألف في (تترى) للتأنيث، فلا يدخله التنوين لأنه لا ينصرف لكون تأنيثه لازمًا.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٣٦، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٥، \"شرح الهداية\" ٢/ ٤٣٦، \"الحجة\" لابن زنجلة (٤٨٨)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٢٩، \"جامع البيان\" للطبري ١٨/ ٢٤.\n(٣) فلا يقال جاءني فلان تترى.\nانظر: \"جامع البيان\" للطبري ١٨/ ٢٣.\n(٤) أي: أن أصل (تترًا) على القراءتين (وترى) فقلبت الواو تاء كالتقوى من الوقاية والتكلان من الوكالة. انظر: المصادر السابقة.\n(٥) في (م)، (ح): وهو.\n(٦) وهو اختيار الفراء وتعقبه ابن بري فقال: ليس الأمر كما زعم الفراء؛ لأن الأحدوثة بمعنى الأعجوبة، فأما أحاديث النَّبِيّ - ﷺ - فلا يكون واحدها إلَّا حديثًا ولا يكون أحدوثة، قال: وكذلك ذكر سيبويه في باب ما جاء جمعه على غير واحدة المستعمل كعروض وأعاريض، وباطل وأباطيل. =","vol":"18","page":500},{"text":"ويجوز أن تكون جمع حديث (١).\nقال الأخفش: إنما يقال هذا في الشر فأما في الخير فلا يقال جعلتهم أحاديث وأُحدوثة، إنما يقال صار فلانًا حديثًا (٢).\n﴿فَبُعْدًا لِقَوْمٍ لَا يُؤْمِنُونَ﴾ نظيرها: ﴿فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ﴾ (٣)\n\n<span data-type=\"title\" id=toc-3103>٤٥ </span>- قوله ﷿: ﴿ثُمَّ أَرْسَلْنَا مُوسَى وَأَخَاهُ هَارُونَ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ (٤٥)﴾\n\n<span data-type=\"title\" id=toc-3104>٤٦ </span>- ﴿إِلَى فِرْعَوْنَ وَمَلَئِهِ فَاسْتَكْبَرُوا﴾\nتعاظموا (٤) عن الإيمان.\n_________\n= انظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٩٧)، \"جامع البيان\" للطبري ١٨/ ٢٤، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٣٣)، \"لسان العرب\" لابن منظور ٢/ ١٣٣.\n(١) وهو على غير قياس كأباطيل وأقاطيع وأبابيل.\nانظر: \"جامع البيان\" للطبري ١٨/ ٢٤، \"معالم التنزيل\" للبغوي ٥/ ٤١٩، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٣٨٠.\n(٢) لم أقف عليه في \"معاني القرآن\" وعزاه إليه ابن حبيب في \"تفسيره\" ٢٠٣/ ب، والحيري في \"الكفاية\" ٢/ ٥١/ ب، والبغوي في \"معالم التنزيل\" ٥/ ٤١٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٢٥، وأبو حيان في \"البحر المحيط\" ٦/ ٤٠٧.\nوقد أنكر أبو عبيدة في \"مجاز القرآن\" ٢/ ٥٩، أَيضًا أن تستعمل حديثًا في الخير حيث قال: أحاديث. أي: يتمثل بهم في الشر ولا يقال في الخير جعلته حديثًا.\nقلت: وردت أحاديث في القرآن الكريم في موضعين فقط في سورة المؤمنون، وفي سورة سبأ كما ذكرهما المصنف وكلاهما في قوم هلكوا وعذبوا.\n(٣) سبأ: ١٩.\n(٤) في (ح): وتعظموا.","vol":"18","page":501},{"text":"﴿وَكَانُوا قَوْمًا عَالِينَ﴾ متكبرين قاهرين غيرهم بالظلم، نظيرها قوله ﷿: ﴿إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ﴾ (١).\n\n<span data-type=\"title\" id=toc-3105>٤٧ </span>- ﴿فَقَالُوا﴾\nيعني: فرعون وقومه ﴿أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا﴾ فنتبعهما (٢) ﴿وَقَوْمُهُمَا لَنَا عَابِدُونَ﴾. مطيعون متذللون، والعرب تسمي كل من دان لملكٍ عابدًا له.\nومن ذلك قيل لأهل الحيرة (٣): العُبَّاد؛ لأنهم كانوا أهل طاعة لملوك العجم (٤).\n\n<span data-type=\"title\" id=toc-3106>٤٨ </span>- ﴿فَكَذَّبُوهُمَا فَكَانُوا مِنَ الْمُهْلَكِينَ (٤٨)﴾ بالغرق.\n\n<span data-type=\"title\" id=toc-3107>٤٩ </span>- قوله ﷿: ﴿وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ﴾\nالتوراة ﴿لَعَلَّهُمْ يَهْتَدُونَ﴾ لكي يهتدي (٥) بها قومه، فيعملوا بما فيها.\n_________\n(١) القصص: ٤.\n(٢) ساقط من الأصل.\n(٣) هم سكان الحيرة، والحيرة بكسر الحاء المهملة مدينة كانت على ثلاثة أميال من الكوفة على موضع يقال له النجف.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٣٢٨، \"معجم المعالم الجغرافية\" للبلادي (١٠٧).\n(٤) قاله أبو عبيدة والطبري في \"جامع البيان\".\nانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٥٩، \"جامع البيان\" للطبري ١٨/ ٢٥، \"معالم التنزيل\" للبغوي ٥/ ٤١٩، \"تفسير القرآن\" للسمعاني ٣/ ٤٧٦، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٤٢).\n(٥) في الأصل، (ح): يهتدوا، والمثبت من (م)، \"معالم التنزيل\" للبغوي.","vol":"18","page":502},{"text":"<span data-type=\"title\" id=toc-3108>٥٠ </span>- ﴿وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً﴾\nدلالة على قدرتنا، وكان حقه أن يقول: (آيتين) (١) كما قال (﷾: ﴿وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ﴾) (٢) (٣).\nواختلف النحاة في وجهها.\nفقال بعضهم معناه: وجعلنا كل واحد منهما آية (٤) كما قال: ﴿كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا﴾ (٥) أي: آتت كل واحدة أكلها، وقال: ﴿إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ﴾ (٦) ولم يقل: أرجاس.\nوقال بعضهم: معناه وجعلنا شأنهما واحدًا؛ لأن عيسى ﵇ وُلد من غير أب، وأمه وَلَدتْ من غير مسيس ذكر (٧).\n_________\n(١) وبها قرأ ابن مسعود وابن أبي عبلة وهي قراءة شاذة، وذلك لأن كل واحد منهما آية بنفسه.\nانظر: \"زاد المسير\" لابن الجوزي ٥/ ٣٨٦.\n(٢) طمس في الأصل، والمثبت من (م).\n(٣) الإسراء: ١٢.\n(٤) وهذا مذهب سيبويه واختاره الطبري في \"جامع البيان\".\nانظر: \"جامع البيان\" للطبري ١٨/ ٢٥، \"إعراب القرآن\" للنحاس ٣/ ٧٨، \"تفسير ابن حبيب\" ٢٠٣/ ب، \"الكفاية\" للحيري ٢/ ٥١/ ب، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٣٣٨، \"إملاء ما من به الرَّحْمَن\" للعكبري ٢/ ١٣٦.\n(٥) الكهف: ٣٣.\n(٦) المائدة: ٩٠.\n(٧) وهو مذهب الفراء والزجاج والنحاس وأكثر المفسرين. انظر: \"معاني القرآن\" للفراء ٢/ ٢١٥، \"معاني القرآن\" للزجاج ٣/ ٤٠٤، ٤/ ١٤، \"معاني القرآن\" للنحاس ٤/ ٤٦، \"إعراب القرآن\" للنحاس ٣/ ٧٨، \"تفسير القرآن\" للسمعاني ٣/ ٤٠٦، \"الوسيط\" للواحدي ٣/ ٣٥١، \"الكشاف\" للزمخشري ٣/ ١٣٠.","vol":"18","page":503},{"text":"﴿وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ﴾.\n[١٨٩٥] أخبرنا أبو صالح منصور بن أَحْمد المشطبي (١)، قال: أخبرنا أبو محمَّد عبد الله بن محمَّد بن عبد الله الرَّازيّ (٢)، قال: أخبرنا سليمان بن عليّ (٣)، قال: أخبرنا هشام بن عمار (٤)، قال: حَدَّثَنَا (عبد الحميد) (٥) (٦)، عن يحيى بن سعيد (٧) الأَنْصَارِيّ، عن سعيد بن المسيّب (٨)، عن عبد الله بن سلام (٩) - ﵁ - في قوله ﷿: ﴿وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ﴾ قال: دمشق (١٠).\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) أبو الوليد السلمي، صدوق مقرئ، كبر فصار يتلقن، فحديثه القديم أصح.\n(٥) عبد الحميد بن حبيب بن أبي العشرين الدِّمشقيّ أبو سعيد، كاتب بالأوزاعي، ذكره ابن حبان في \"الثِّقات\"، قال أبو حاتم: كان ثِقَة، وكان كاتب ديوان لم يكن صاحب حديث \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١١، \"الثِّقات\" لابن حبان ٨/ ٤٠٠ \"التهذيب\" للمزي ١٦/ ٤٢٠.\n(٦) في الأصل: عبد المجيد، والتصويب من (م)، (ح).\n(٧) أبو سعيد القاضي، ثِقَة، ثبت.\n(٨) أحد العلماء الأثبات الفقهاء الكبار، اتفقوا على أن مرسلاته أصح المراسيل.\n(٩) صحابي جليل.\n(١٠) [١٨٩٥] الحكم على الإسناد:\nإسناده ضعيف، فيه سليمان بن عليّ، ومن دونه لم أجدهم.\nالتخريج:\nأخرجه ابن عساكر في \"تاريخ دمشق\" ١/ ٢٠٤ من طريق عبد الوهَّاب بن =","vol":"18","page":504},{"text":"وقال أبو هريرة - ﵁ -: هي الرَّمْلة (١).\n_________\n= عبد المجيد عن يحيى بن سعيد به. وذكره السيوطي عنه في \"الدر المنثور\" ٥/ ١٨.\nنسبه المصنف في \"عرائس المجالس\" (٣٤٧) إليه وكذا البَغَوِيّ في \"معالم التنزيل\".\nقال ابن عساكر: كذا عن عبد الله بن سلام ورواه غيره عن عبد الوهَّاب الثَّقَفيّ ولم يذكر فيه ابن سلام.\nقلت: فقد أخرجه الثَّوريّ في \"تفسيره\" (٢١٦)، وعبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤٥، وابن أبي شيبة في \"المصنف\" ١٢/ ١٩٠ (١٢٥٠٩)، والطبري في \"جامع البيان\" ٢٦/ ١٨، وابن عساكر ١/ ٢٠٥. جميعهم من طريق يحيى بن سعيد عن سعيد بن المسيّب موقوفًا عليه، وإسناده إليه إسناد صحيح. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٨ عن سعيد وزاد نسبته إلى عبد بن حميد وابن أبي حاتم والطبراني. قال ابن عساكر: ورواه عن يحيى بن سعيد مالك بن أنس وسفيان الثَّوريّ وسفيان بن عيينة وشعبة بن الحجاج ومعمر بن راشد وعبد الله بن نمير الهمداني الكُوفيّ وعبد الله بن لهيعة ويزيد بن هارون الواسطيّ، لم يذكروا فيه عبد الله بن سلام. ثم خرجها من طرقهم عنه.\nوانظر: \"العلل\" لابن أبي حاتم ٢/ ٦٦.\n(١) الرَّملة: واحدة الرَّمْل مدينة في فلسطين شمال شرقي القدس بينها وبين بيت المقدس ثمانية عشر يومًا، كانت دار ملك داود ﵇.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٦٩.\nوقولى أبي هريرة -﵁- أخرجه عنه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤٦، والطبري في \"جامع البيان\" ١٨/ ٢٦، وابن عساكر في \"تاريخ دمشق\" ١/ ٢١٢، والبخاري في \"الكنى\" (ص ٤٩) جميعهم من طريق بشر بن رافع عن عبد الله الدوسي ابن عم أبي هريرة عن أبي هريرة به. وأبو عبد الله الدوسي مقبول كما في \"تقريب التهذيب\" لابن حجر (٨٢٧١).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٩، وزاد نسبته لعبد بن حميد وابن أبي حاتم وأبي نعيم. =","vol":"18","page":505},{"text":"وقال قتادة (١)\n_________\n= وانظره منسوبًا إليه في \"عرائس المجالس\" للمصنف (٣٤٧)، \"تفسير القرآن\" للسمعاني ٣/ ٤٧٧، \"المحرر الوجيز\" لابن عطية ٤/ ١٤٥، \"النكت والعيون\" للماوردي ٤/ ٥٦، \"البحر المحيط\" لأبي حيان ٦/ ٣٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢٦، \"زاد المسير\" لابن الجوزي ٥/ ٤٧٦، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٢٥.\nوأخرجه ابن مردويه كما في \"الدر المنثور\" ٥/ ١٩ عن أبي هريرة، عن النَّبِيّ -ﷺ- مرفوعًا وأشار إلى رفعه السمعاني في \"تفسير القرآن\".\nوأخرجه الطبري في \"جامع البيان\" ١٨/ ٢٦، والطبراني في \"المعجم الأوسط\" ٧/ ٨ (٦٦٩٥)، وابن عساكر في \"تاريخ دمشق\" ١/ ٢٠٩.\nجميعهم عن مرة البهزي عن النَّبِيّ - ﷺ - قال: \"الرملة الربوة\" قال الهيثمي في \"مجمع الزوائد\" ٧/ ٧٢: فيه من لم أعرفهم، وقال ابن كثير ١٠/ ١٢٥: حديث غريب جدًّا.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٩ وزاد نسبته لابن أبي حاتم وابن مردويه.\nوهذا القول ضعيف وذلك لعدم صحة رفعه إلى النَّبِي - ﷺ -؛ ولأنه معارض للآية وذلك أن الله وصف هذِه الربوة بأنها ذات قرار ومعين، والرملة لا ماء بها معين والله أعلم.\nانظر: \"جامع البيان\" للطبري ١٨/ ٢٧، \"المحرر الوجيز\" لابن عطية ٤/ ١٤٥.\n(١) أخرجه عنه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤٥، والطبري في \"جامع البيان\" ١٨/ ٢٨، وابن حبان في \"الثِّقات\" ٩/ ١٦٦، وابن عساكر في \"تاريخ دمشق\" ١/ ٢١٢.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٨ وزاد نسبته لعبد بن حميد.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٦٢، \"عرائس المجالس\" للمصنف (٣٤٧)، \"معالم التنزيل\" للبغوي ٥/ ٤١٩، \"النكت والعيون\" للماوردي ٤/ ٥٦، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٢٥، \"زاد المسير\" لابن الجوزي =","vol":"18","page":506},{"text":"وكعب: وهي (١) بيت المقدس. قال كعب: هي أقرب الأرض إلى السماء بثمانية عشر ميلًا (٢). وقال ابن زيد: مصر (٣). وقال الضحاك: غُوْطة دمشق (٤).\n_________\n= ٥/ ٤٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢٦، \"الوسيط\" للواحدي ٣/ ٢٩١.\n(١) من (م)، (ح).\n(٢) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤٦، والطبري في \"جامع البيان\" ١٨/ ٢٧.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٦٢، \"عرائس المجالس\" للمصنف (٣٤٧)، \"المحرر الوجيز\" لابن عطية ٤/ ١٤٥، \"معالم التنزيل\" للبغوي ٥/ ٤١٩، \"النكت والعيون\" للماوردي ٤/ ٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٢٦، \"الوسيط\" للواحدي ٣/ ٢٩١.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٢٧. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٨، وزاد نسبته لابن أبي حاتم.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٦٢، \"عرائس المجالس\" للمصنف (٣٤٧)، \"معالم التنزيل\" للبغوي ٥/ ٤١٩، \"المحرر الوجيز\" لابن عطية ٤/ ١٤٥، \"النكت والعيون\" للماوردي ٤/ ٥٦، \"زاد المسير\" لابن الجوزي ٥/ ٤٧٦.\nوأخرجه ابن عساكر في \"تاريخ دمشق\" ١/ ٢١٢ عن وهب بن منبه.\nوهذا القول ضعيف؛ وذلك أنَّه لم يرد أن عيسى ﵇ وأمه كانا بمصر ولا حفظت لهما بها قصة. قاله ابن عطية في \"المحرر الوجيز\"، واستبعده أَيضًا ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٢٥.\n(٤) الغُوْطَه من الغائط وهو المطمئن من الأرض، قال ابن الأعرابي: الغوطة مجتمع النبات والمراد بها اسم البساتين والمياه التي حول دمشق، والغوطة كلها أشجار وأنهار متصلة. قال الحموي: وهي بالإجماع أنزه بلاد الله وأحسنها منظرًا، وهي =","vol":"18","page":507},{"text":"قال أبو العالية: إيليا (١) والأرض المقدسة (٢).\nويعني بالقرار: الأرض المستوية، والساحة الواسعة (٣)\n_________\n= إحدى جنان الأرض الأربع.\nانظر: \"معجم ما استعجم\" للبكري ٣/ ١٠٠٨، \"معجم البلدان\" لياقوت ٤/ ٢١٩، \"المعالم الأثيرة\" لشراب (٢١١)، وانظر هذا القول في: \"تفسير ابن حبيب\" ٢٠٣/ ب، \"الكفاية\" للحيري ٢/ ٥١/ ب، \"معالم التنزيل\" للبغوي ٥/ ٤١٩، وحكاه ابن عطية في \"المحرر الوجيز\" ٤/ ١٤٥ عن ابن المسيّب، وقال هذا أشهر الأقوال، وهذا القول لا يعارض قول سعيد بن المسيّب وعبد الله بن سلام -أنها دمشق- والله أعلم.\n(١) إيليا: بكسر أوله والسلام وياء وألف ممدودة اسم مدينة بيت المقدس، قيل معناه: بيت الله.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٢١٧، \"معجم البلدان\" لياقوت ١/ ٢٩٣، \"المعالم الأثيرة\" لشراب (٤٠).\n(٢) انظر: \"تفسير ابن حبيب\" ٢٠٣/ ب، \"الكفاية\" للحيري ٢/ ٥١/ ب، \"عرائس المجالس\" للمصنف (٣٤٧).\nقلت: والراجح من هذِه الأقوال -والله أعلم- أنَّه مكان مرتفع ذو استواء وماء ظاهر وهو اختيار الطبري في \"جامع البيان\" ١٨/ ٢٧، والفراء في \"معاني القرآن\" ٢/ ٢٣٦.\nوهذا المكان أوت إليه وقت وضعها، ويدل عليه قوله تعالى: ﴿قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا﴾ [مريم: ٢٤] والقرآن يفسر بعضه بعضًا وهذا أولى ما يفسر به.\nولو قيل: إن هذا المكان -الربوة- هو في غوطة دمشق فإنَّه متوجه وذلك لأنه أشهر الأقوال. قال ابن عساكر في \"تاريخ دمشق\" ١/ ٢٠٩ بعد أن ذكر قول من يقول إنها دمشق: وهذا التفسير موجود في صفة ربوة دمشق فلا يمتنع أن يكون هو الحق.\n(٣) أي: أنها يستقر عليها وهذا قول الطبري في \"جامع البيان\" ١٨/ ٢٨، وعليه أكثر =","vol":"18","page":508},{"text":"والمعين: الماء الظاهر لعين الناظر، وهو مفعول من عانَه يعِينه إذا أدركه البصر ورآه (١).\nويجوز أن يكون فعيلًا، من مَعِنَ يْمعُن فهو مَعِين من الماعون (٢).\n\n<span data-type=\"title\" id=toc-3109>٥١ </span>- ﴿يَاأَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ﴾\nمن الحلالات. يعني: وقلنا لعيسى ابن مريم (٣): كلوا من الطيبات، وهذا كما يقال في الكلام للرجل الواحد: أيها القوم: كفوا عنا أذاكم (٤)، ونظيرها (٥) في القرآن كثير (٦).\n_________\n= المفسرين. وقال قتادة: ذات قرار، أي: ذات ثمار وهو قول ضعيف. وانظر: \"معاني القرآن\" للفراء ٢/ ٢٣٧، \"لسان العرب\" لابن منظور ٥/ ٨٥ (قرر)، \"القاموس المحيط\" للفيروزآبادي ٢/ ١٦٤.\n(١) في (ح): معين.\n(٢) ذكر الوجهين الفراء في \"معاني القرآن\" ٢/ ٢٣٧، والطبري في \"جامع البيان\" ١٨/ ٢٨، والعكبري في \"إملاء ما من به الرَّحْمَن\" ٢/ ١٥٠، والسمين الحلبي في \"الدر المصون\" ٨/ ٣٤٨ وغيرهم.\nواستبعد الزجاج في \"معاني القرآن\" ٤/ ١٥.\nالوجه الثاني: وذلك لأن المَعْن في اللغة الشيء القليل ومنه الماعون وهو الزكاة.\n(٣) من (م).\n(٤) قاله الفراء \"معاني القرآن\" ٢/ ٢٣٧، والطبري في \"جامع البيان\" ١٨/ ٢٨.\nقال ابن عطية في \"المحرر الوجيز\" ٤/ ١٤٦ وتبعه القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٢٧: ووجه خطابه لعيسى ما ذكرناه من تقديره لمحمد -ﷺ- تشريفًا له.\n(٥) في (م)، (ح): ونظائرها.\n(٦) في (م)، (ح): كثيرة. =","vol":"18","page":509},{"text":"وقال عمرو بن شرحبيل: كان عيسى ﵇ يأكل من غَزْل أمه (١).\nوقال الحسن (٢)\n_________\n= ومن نظائرها قوله تعالى: ﴿فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ فَاعْلَمُوا﴾ [هود: ١٤] بدليل قوله بعدها: ﴿قُلْ فَأْتُوا﴾، ومنها قوله: ﴿قَالَ رَبِّ ارْجِعُونِ﴾ [المؤمنون: ٩٩]، وقوله: ﴿فَأْتُوا بِآبَائِنَا﴾ [الدخان: ٣٦] وغيرها.\nانظر: \"تأويل مشكل القرآن\" لابن قتيبة (٢٩٣)، \"البرهان\" للزركشي ٢/ ٢٣٩، \"بصائر ذوي التمييز\" للفيروزآبادي ١/ ١٠٩، \"الإتقان\" للسيوطي ٤/ ١٤٩٧، \"قواعد التفسير\" للسبت ١/ ٣٣٠.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٢٨، وأبو نعيم في \"حلية الأولياء\" ٤/ ١٤٤، وذكره ابن كثير في \"تفسير القرآن العظيم\" عن أبي إسحاق السبيعي عنه ١٠/ ١٢٦.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٩، وزاد نسبته لعبد بن حميد وابن المنذر وابن أبي حاتم.\nوأخرجه عبدان في \"الصَّحَابَة\"، كما في \"الدر المنثور\" للسيوطي ٥/ ١٩ عن حفص بن أبي جبلة عن النَّبِيّ -ﷺ- مرفوعًا، قال السيوطي: وهو مرسل؛ حفص تابعي.\nوأخرجه سعيد بن منصور، كما في \"الدر المنثور\" للسيوطي ٥/ ١٩ عن حفص موقوفًا عليه.\nقال ابن العربي \"أحكام القرآن\" ٣/ ١٣١٦، وروى علماؤنا أن عيسى كان يأكل من غزل أمه.\nوقال ابن عطية في \"المحرر الوجيز\" ٤/ ١٤٦، وتبعه القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٢٨: والمشهور أن عيسى كان يأكل من بقل البرية.\nقلت: ولا مانع من اجتماعهما فكلاهما من الطيبات.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٥/ ٤٧٧، \"الوسيط\" للواحدي ٣/ ٢٩١، \"تفسير ابن حبيب\" ٢٠٣/ ب، \"الكفاية\" للحيري ٢/ ٥١/ ب.","vol":"18","page":510},{"text":"ومجاهد (١) وقتادة: المراد به محمَّد - ﷺ - (٢).\n﴿وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ﴾.\n_________\n(١) انظر: \"تفسير القرآن\" للسمعاني ٣/ ٤٧٨، \"الوسيط\" للواحدي ٣/ ٢٩١، \"زاد المسير\" لابن الجوزي ٥/ ٤٧٧، \"تفسير ابن حبيب\" ٢٠٣/ ب، \"الكفاية\" للحيري ٢/ ٥١/ ب.\n(٢) وهذا أَيضًا على مذهب العرب في مخاطبة الواحد بلفظ الجماعة.\nقال الزجاج في \"معاني القرآن\" ٤/ ١٥: وإنما خوطب بهذا رسول الله - ﷺ - فقيل: يَا أيها الرسل، وتضمن هذا الخطاب أن الرسل جميعًا كذا أمروا.\nوقيل: الخطاب عام لجميع الرسل ولم يخاطبوا به مجتمعين، بل خوطب كل واحد في عصره بدليل قوله بعدها: ﴿إِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً﴾ وهذا القول عزاه ابن حبيب في \"تفسيره\" ٢٠٣/ ب، والحيري في \"الكفاية\" ٢/ ٥١/ ب إلى ابن عباس وجماعة من المفسرين، وهذا القول هو الراجح وهو ما اقتصر عليه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٢٦، ويؤيده ما أخرجه مسلم، كتاب النكاح، باب قبول الصدقة ... (١٠١٥)، عن أبي هريرة عن النَّبِيّ -ﷺ- قال: \"أيها النَّاس إن الله طيب لا يقبل إلَّا طيبًا، وإن الله أمر المُؤْمنين بما أمر به المرسلين فقال: ﴿يَاأَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ (٥١)﴾ \" فلم يقل ﵇ بما أمر به عيسى ابن مريم أو بما أمرني، بل قال: بما أمر به المرسلين، وأفضل أنواع التفسير وأعلاها تفسير القرآن بالقرآن ثم بالسنة النبوية الصحيحة. ويؤيده أَيضًا أنَّه غير جائز ادعاء خصوص في آية عام ظاهرها إلَّا بحجة يجب التسليم لها فحمل الآية على العموم إذ لا مخصص أولى.\nولو سلمنا أن الخطاب موجه للرسول - ﷺ - فإن الخطابات الموجهة إليه ﵊ تشمل الأمة إلَّا لدليل.\nانظر: \"البحر المحيط\" لأبي حيان ٣/ ١٨٦، \"الإتقان\" للسيوطي ٤/ ١٤٢٤، \"قواعد التفسير\" للسبت ٢/ ٥٧٨.","vol":"18","page":511},{"text":"<span data-type=\"title\" id=toc-3110>٥٢ </span>- ﴿وَإِنَّ هَذِهِ أُمَّتُكُمْ﴾\nقرأ (١) أهل الكوفة: بالكسر (٢) على الابتداء (٣). وقرأ ابن عامر: بفتح الألف وتخفيف النُّون (٤)، جعل إنَّ صلة مجازه: وهذِه أمتكم (٥).\nوقرأ الباقون: بفتح الألف وتشديد النُّون (٦) على معنى (وبأنَّ هذِه) (٧)، ويجوز أن يكون نصبًا بإضمار فعل،\n_________\n(١) في (م): قراءة.\n(٢) وهي قراءة عاصم وحمزة والكسائي وخلف.\nانظر: \"السبعة\" لابن مجاهد (٤٤٦)، \"التيسير\" للداني (١٢٩)، \"الغاية في القراءات\" لابن مهران الأَصْبهانِيّ (٣٣٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٣) حيث جعلوا الكلام تامًّا عند قوله ﴿عَلِيمٌ﴾ ثم استأنفوا ﴿إِنَّ﴾ فكسروها.\nانظر: \"معاني القراءات\" للأزهري ٢/ ١٩١، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٢٩، \"الحجة\" لابن خالويه (٢٥٧)، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٧، \"الكتاب\" لسيبويه ١/ ٤٦٤، \"معاني القرآن\" للفراء ٢/ ٢٣٧، \"إعراب القرآن\" للنحاس ٢/ ٤٢٠.\n(٤) انظر: \"السبعة\" لابن مجاهد (٤٤٦)، \"التيسير\" للداني (١٢٩)، \"الغاية في القراءات\" لابن مهران الأَصْبهانِيّ (٣٣٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٥) انظر الهامش قبل السابق.\n(٦) وهي قراءة ابن كثير ونافع وأبي عمرو وأبي جعفر ويعقوب.\nانظر: \"السبعة\" لابن مجاهد (٤٤٦)، \"التيسير\" للداني (١٢٩)، \"المبسوط في القراءات العشر\" لابن مهراز الأَصْبهانِيّ (٢٦٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٨.\n(٧) في الأصل: وأن هذِه وسقط من (م)، والمثبت من (ح) وهو أصوب. =","vol":"18","page":512},{"text":"أي: واعلموا (١) أنَّ هذِه أمتكم (٢).\n﴿أُمَّةً وَاحِدَةً﴾ أي: ملتكم ملة واحدة وهي دين الإِسلام (٣) ﴿وَأَنَا رَبُّكُمْ فَاتَّقُونِ﴾.\n_________\n= والمعنى كأنه قال: (عليم بما تعملون وبأن هذِه أمتكم أمة واحدة) وهو قول الكسائي واحد قولي الفراء وحكاه الزجاج.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٣٧، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٦، \"إعراب القرآن\" للنحاس ٣/ ١١٦، \"الدر المصون\" للسمين الحلبي ٨/ ٣٤٩.\n(١) في الأصل: واعملوا وهو خطأ، والمثبت من (م)، (ح).\n(٢) وهو قول الفراء.\nوفيه وجه ثالث وهو على تقدير حذف اللام، أي: ولأن هذِه أمتكم أمة واحدة، حكاه سيبويه كما في كتابه ٣/ ١٢٧، ونسبه النحاس للبصريين، وعزاه الواحدي في \"الوسيط\" ٣/ ٢٩٢ للبصريين.\nوانظر: \"الحجة\" لابن خالويه (٢٥٧)، \"معاني القراءات\" للأزهري ٢/ ١٩١، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٢٩، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٦، \"إملاء ما من به الرَّحْمَن\" للعكبري ٢/ ١٥٠، \"إعراب القرآن\" للنحاس ٣/ ١١٦، \"الدر المصون\" للسمين الحلبي ٨/ ٣٤٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٢٩ عن ابن جريج وقال به مقاتل كما في \"تفسيره\" ٣/ ١٥٨ وعزاه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٢٧ إلى ابن عباس ومجاهد وسعيد بن جبير وقتادة وعبد الرَّحْمَن بن زيد.\nقلت: وذكر أهل التفسير أن الأمة في القرآن على خمسة أوجه ومنها الملة.\nانظر: \"تأويل مشكل القرآن\" لابن قتيبة (٤٤٥)، \"نزهة الأعين النواظر\" لابن الجوزي (١٤٢).","vol":"18","page":513},{"text":"<span data-type=\"title\" id=toc-3111>٥٣ </span>- ﴿فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا﴾\nقراءة العامة بضم الباء، أي: كتبًا (١) جمع زَبُور (٢)، يعني: وإن كل فريق منهم بكتاب غير الكتاب الذي دان به الآخر. قاله مجاهد (٣) وقتادة (٤).\nوقيل: معناه ففرقوا دينهم بينهم كُتُبًا أحدثوها يحتجون فيها لمذاهبهم. قاله قتادة (٥) وابن زيد (٦). وقرأ أهل الشَّام بفتح الباء،\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٨/ ٢٩.\n(٢) زَبَرْتُ الكتاب كتبته كتابة غليظة، وكل كتاب غليظ الكتابة يقال له: زَبُور، وخص الزبور بالكتاب المنزل على داود ﵇ قال تعالى: ﴿وَآتَيْنَا دَاوُودَ زَبُورًا﴾ [النساء: ١٦٣].\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٧٧)، \"بصائر ذوي التمييز\" للفيروزآبادي ٣/ ١٢٢، \"لسان العرب\" لابن منظور ٤/ ٣١٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٣٠، وآدم في \"تفسير مجاهد\" (٤٨٦).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٢٠ وزاد نسبته لعبد بن حميد وابن المنذر وابن أبي حاتم.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٤٢٠، \"تفسير القرآن\" للسمعاني ٣/ ٤٧٨.\n(٤) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤٦، والطبري في \"جامع البيان\" ١٨/ ٢٩ كلاهما من طريق معمر عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٢٠، وزاد نسبته لعبد بن حميد وابن المنذر وابن أبي حاتم.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ٤٢٠.\n(٥) لم أقف عليه، بل المروي عن قتادة هو الوجه الأول كما سبق.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ٣٠، وذكره السيوطي في \"الدر المنثور\" ٥/ ٢٠ وزاد نسبته لابن أبي حاتم. =","vol":"18","page":514},{"text":"وهي رواية عبد الوارث عن أبي عمرو، أي: قطعًا وفرقًا كقطع الحديد، قال الله تعالى: ﴿آتُونِي زُبَرَ الْحَدِيدِ﴾ (١).\n﴿كُلُّ حِزْبٍ﴾ جماعة ﴿بِمَا لَدَيْهِمْ﴾ عندهم (من الدين) (٢) ﴿فَرِحُونَ﴾ معجبون مسرورون (٣).\n\n<span data-type=\"title\" id=toc-3112>٥٤ </span>- قوله ﷿: ﴿فَذَرْهُمْ فِي غَمْرَتِهِمْ﴾\nقال ابن عباس - ﵄ -: كفرهم وضلالتهم (٤). وقال الضحاك: حيرتِهم (٥). وقال ابن زيد: عَمَاهم (٦).\n_________\n= وانظر: \"المحرر الوجيز\" لابن عطية ٤/ ١٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٠.\n(١) الكهف: ٩٦. وانظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٩٨)، \"معاني القرآن\" للفراء ٢/ ٣٣٨، \"معاني القرآن\" للزجاج ٣/ ٣١١، \"جامع البيان\" للطبري ١٨/ ٣٠، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٢/ أ.\n(٢) ساقط من الأصل.\n(٣) أي: أن كل فريق بما اختاروه لأنفسهم من الدين والكتب معجبون به لا يرون أن الحق سواه، قال ابن قيم الجوزية: فمن تدبر هذِه الآيات ونزلها على الواقع تبين له حقيقة الحال، وعلم من أي الحزبين هو والله المستعان. \"إعلام الموقعين\" لابن القيم ٢/ ٢٢٤.\n(٤) انظر: \"تفسير ابن حبيب\" ٢٠٤/ أ، \"الكفاية\" للحيري ٢/ ٥٢/ أ، \"معالم التنزيل\" للبغوي ٥/ ٤٢٠، وبلا نسبة في \"تفسير السمعاني\" ٣/ ٤٧٩.\n(٥) انظر: \"تفسير ابن حبيب\" ٢٠٤/ أ، \"الكفاية\" للحيري ٢/ ٥٢/ أ، \"معاني القرآن\" للزجاج ٤/ ١٦.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ٣١.\nوبلا نسبة في \"تفسير القرآن\" للسمعاني ٥/ ٤٧٩، \"معالم التنزيل\" للبغوي ٥/ ٤٢٠.","vol":"18","page":515},{"text":"وقال الرَّبيع: غَفْلَتهم (١).\n﴿حَتَّى حِينٍ﴾ يعني: إلى وقت مجيء آجالهم (٢).\n\n<span data-type=\"title\" id=toc-3113>٥٥ </span>- ﴿أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ﴾\nنعطيهم ونزيدهم.\n﴿مِنْ مَالٍ وَبَنِينَ﴾ في الدنيا.\n_________\n(١) انظر: \"تفسير ابن حبيب\" ٢٠٤/ أ، \"الكفاية\" للحيري ٢/ ٥٢/ أ، \"معالم التنزيل\" للبغوي ٥/ ٤٢٠.\nقلت: وهذِه الأقوال لا معارضة بينها فهي من اختلاف التنوع فيكون المعنى أن الله أمر نبيه أن ينذر هؤلاء فيما هم فيه من الكفر والضلال والغي والمعاصي حتَّى حين. ولذا قال الواحدي في \"الوسيط\" ٣/ ٢٩٢: ﴿فِي غَمْرَتِهِمْ﴾ في حيرتهم وغفلتهم وضلالتهم وجهالتهم فجمع بينها وهو الحق، وذلك أن عُمر أصل صحيح يدل على تغطية وستر، فكل ما ستر عن الحق داخل فيه، والله أعلم. انظر: \"معجم مقاييس اللغة\" لابن فارس ٤/ ٣٩٣، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٦١٤)، \"لسان العرب\" لابن منظور ٥/ ٣٠ (غمر).\n(٢) في (ح): أجلهم.\nومجيء آجالهم بقتل أو موت، وهذا ما ذكره أَيضًا ابن حبيب في \"تفسيره\" ٢٠٤/ أ، والحيري في \"الكفاية\" ٢/ ٥٢/ أ، أما الطبري في \"جامع البيان\" ١٨/ ٣١ فقال: يعني: إلى أَجل سيأتيهم عند مجيئه عذابي.\nوقال بعض العلماء: إن هذا الآية منسوخة بآية السيف؛ لأنها اقتضت ترك الكفار على ما هم عليه. وقيل وهو الحق: إنها محكمة وأن الأمر في قوله: ﴿فَذَرْهُمْ فِي غَمْرَتِهِمْ﴾ محمول على الوعيد والتهديد.\nانظر: \"نواسخ القرآن\" لابن الجوزي (١٩٦)، \"الناسخ والمنسوخ\" لابن العربي ٢/ ٣٠٨، \"الناسخ والمنسوخ\" لابن حزم (٤٦).","vol":"18","page":516},{"text":"<span data-type=\"title\" id=toc-3114>٥٦ </span>- ﴿نُسَارِعُ﴾\nنسابق ﴿لَهُمْ فِي الْخَيْرَاتِ﴾ ومجاز الآية: أيحسبون ذلك مسارعةً لهم منّا في الخيرات.\nوقرأ عبد الرَّحْمَن بن أبي بكرة (١) (يُسارَع) على ما لم يُسمّ فاعله (٢)، والصواب قراءة العامة لقوله ﴿نُمِدُّهُمْ﴾ (٣).\n﴿بَلْ لَا يَشْعُرُونَ﴾ أن ذلك استدراج لهم (٤)، ثم بين المسارعين إلى\n_________\n(١) في (م)، (ح): بكر وهو خطأ.\n(٢) وهي قراءة شاذة. أخرجها الطبري في \"جامع البيان\" عنه ١٨/ ٣١، ثم قال وكأنه وجه بقراءته ذلك كذلك إلى أن تأويله يسارع لهم إمدادنا إياهم بالمال والبنين في الخيرات.\nوانظر: \"المحتسب\" لابن جني ٢/ ٩٤، \"مختصر في شواذ القرآن\" لابن خالويه (١٠٠)، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٦٠، \"معاني القرآن\" للنحاس ٤/ ٤٦٧، \"معاني القرآن\" للزجاج ٤/ ١٦، \"زاد السير\" لابن الجوزي ٥/ ٤٧٩، \"البحر المحيط\" لأبي حيان ٦/ ٣٧٨.\n(٣) وقراءة العامة ﴿نُسَارِعُ﴾ بالنُّون والألف. قال في \"المحتسب\" لابن جني ٢/ ٩٤: وعلى قراءة الكافة إلَّا عبد الرَّحْمَن ضمير محذوف أي: أيحسبون أن ما نمدهم به من مال وبنين نسارع لهم به في الخيرات فحذفت (به) للعلم بها. . فكأن (به). المتقدمة في الصلة من قوله ﴿نُمِدُّهُمْ بِهِ﴾ صارت عوضًا من اللفظ بها ثانية. وقد نقل القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٣١ ترجيح المصنف لهذِه القراءة.\n(٤) فهو استدراج وليزدادوا إثمًا، كما جاء ذلك في آيات أخر، قال تعالى: ﴿سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ * وَأُمْلِي لَهُمْ إِنَّ كَيْدِي مَتِينٌ﴾ [القلم: ٤٤ - ٤٥]، وقال: ﴿وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا وَلَهُمْ عَذَابٌ مُهِينٌ (١٧٨)﴾ [آل عمران: ١٧٨].","vol":"18","page":517},{"text":"الخيرات مَنْ هم فقال عَزّ من قائل:\n\n<span data-type=\"title\" id=toc-3115>٥٧ </span>- ﴿إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ (٥٧)﴾\n\n<span data-type=\"title\" id=toc-3116>٥٨ </span>- ﴿وَالَّذِينَ هُمْ بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ (٥٨)﴾\n\n<span data-type=\"title\" id=toc-3117>٥٩ </span>- ﴿وَالَّذِينَ هُمْ بِرَبِّهِمْ لَا يُشْرِكُونَ (٥٩)﴾\n\n<span data-type=\"title\" id=toc-3118>٦٠ </span>- ﴿وَالَّذِينَ يُؤْتُونَ مَا آتَوْا﴾\nيعطوان ما أعطوا من الزكوات والصدقات (١).\nهذِه قراءة العامة، وقراءة أهل الأمصار (٢)\n_________\n(١) وهذا قول مقاتل كما في \"تفسيره\" ٣/ ١٦٠، ونسبه إليه ابن حبيب في \"تفسيره\" ٢٠٤/ أ، والحيري في \"الكفاية\" ٢/ ٥٢/ أ.\nوأخرج الطبري في \"جامع البيان\" ١٨/ ٣٢ عن ابن عمر ﵄ بلفظ قال: الزكاة.\nوقال الطبري في \"جامع البيان\" أَيضًا وخصوه بهذا؛ لأن الإيتاء مستعمل غالبًا في المال، وقد ورد قول آخر وهو ما أخرج الطبري في \"جامع البيان\" ١٨/ ٣٢ عن الحسن قال: يعملون ما عملوا من أعمال البر. وروي نحوه عن ابن عباس.\nانظر: \"تفسير القرآن\" لعبد الرَّزّاق ٢/ ٤٦، \"تفسير ابن حبيب\" ٢٠٤/ أ، \"الكفاية\" للحيري ٥٢/ ٢/ أ.\nوهذا القول أعم من الذي ذكره المصنف، ويدل عليه أَيضًا حديث عائشة ﵂ الآتي فيه: ولكنه هو الذي يصوم ويصلي ويتصدق. فحمل الآية على العموم وعدم تخصيصها بالزكوات والصدقات أولى.\n(٢) وهي من الإيتاء، أي: يعطون ما أعطوا.\nانظر: \"جامع البيان\" للطبري ١٨/ ٣٣، \"البحر المحيط\" لأبي حيان ٦/ ٣٧٩، \"الدر المصون\" للسمين الحلبي ٨/ ٣٥٢ - ٣٥٣.","vol":"18","page":518},{"text":"وبه رسوم مصاحفهم (١).\n[١٨٩٦] أخبرنا عبد الخالق بن عليّ (٢)، قال: حَدَّثَنَا إسماعيل بن نجيد (٣)، حَدَّثَنَا محمَّد بن عمار بن عطية (٤)، قال: حَدَّثَنَا أَحْمد بن يزيد الحلواني (٥)، قال: حَدَّثَنَا خَلَّاد (٦)، عن إبراهيم بن (٧) الزبرقان (٨)، عن محمَّد بن جُحَادة (٩)، عن أَبيه (١٠)، عن عائشة - ﵂ -، عن النَّبِيّ - ﷺ -: أنَّه كان يقرأ ﴿وَالَّذِينَ يُؤْتُونَ مَا آتَوْا﴾ من المجيء (١١).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٨/ ٣٣.\n(٢) المؤذن المحتسب، ثِقَة.\n(٣) النَّيْسَابُورِيّ الصوفي، قال ابن الجوزي: كان ثِقَة.\n(٤) السكري الرَّازيّ، لم يذكر بجرح أو تعديل.\n(٥) أبو الحسن المقرئ، لم يرضه أبو زرعة.\n(٦) خلاد بن خالد أبو عيسى وقيل أبو عبد الله الشَّيبانِيّ، روى عنه أبو حاتم وأبو زرعة وقال أبو حاتم: صدوق: \"الجرح والتعديل\" لابن أبي هاشم ٣/ ٣٦٨.\n(٧) من (ح).\n(٨) إبراهيم بن الزبرقان التَّيْميّ، ويقال: التَّمِيمِيّ، وثقه ابن معين، وقال أبو حاتم: محله الصدق يكتب حديثه ولا يحتج به، قال العجلي: كان ثِقَة، راوية للتفسير وكان صاحب سنة. \"الجرح\" لابن أبي حاتم ٢/ ١٠٠، \"الثِّقات\" لابن حبان ٦٢/ ٨، \"اللسان\" لابن حجر ١/ ١٥٤.\n(٩) الأودي ويقال: الأيامي، ثِقَة.\n(١٠) جُحادة الأودي الكُوفيّ، ذكره ابن حبان في \"الثِّقات\" ٤/ ١١٩.\n(١١) [١٨٩٦] الحكم على الإسناد:\nإسناده ضعيف، فيه جُحادة لم يوثقه غير ابن حبان، وأَحمد بن يزيد لم يرضه أبو زرعة في الحديث، ومحمَّد بن عمار، لم يذكر بجرح أو تعديل. =","vol":"18","page":519},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nأخرجه سعيد بن منصور وابن مردويه كما في \"الدر المنثور\" للسيوطي ٥/ ٢٢، عن عائشة مرفوعًا.\nوأخرجه البُخَارِيّ في \"التاريخ الكبير\"، كتاب الكنى، ٨/ ٢٨ (٢٣٧)، وأبو عمر حفص الدُّوريّ في \"جزء فيه قراءات النَّبِيّ - ﷺ -\" (٨٥ - ٨٦)، والإمام أَحْمد في \"مسنده\" ٦/ ٩٥، ١٤٤ (٢٤٦٤١، ٢٥١١٥)، والحاكم في \"مستدركه\" ٢/ ٢٦٩ (٢٩٦٩)، وقال: صحيح الإسناد، ولم يخرجاه. وأبو أَحْمد الحاكم في \"الكنى\" ٤/ ٣١٨ - ٣٢٠، والطبري في \"جامع البيان\" ١٨/ ٣٣.\nجميعهم من طريق عبيد بن عمير الليثيّ أنَّه سأل عائشة ﵂ عن كيف كان رسول الله -ﷺ- يقرأ هذا الحرف: ﴿وَالَّذِينَ يُؤْتُونَ مَا آتَوْا﴾ فقالت أشهد لسمعت رسول الله يقرأها يأتون، وفي بعض طرقه قصة.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٢٢ من هذا الطريق وزاد نسبته لسعيد بن منصور وعبد بن حميد وابن المنذر وابن أشته، وابن الأنباري معًا في المصاحف، والدارقطني في الأفراد وابن مردويه. وأخرجه الفراء في \"معاني القرآن\" ٢/ ٢٣٨ من طريق عطاء عن عائشة أنها قرأت أو قالت: ما كنا نقرأ إلَّا ﴿يأتون ما أتوا﴾.\nوذكر النحاس في \"معاني القرآن\" ٤/ ٤٦٩ أن هذِه القراءة هي المروية عن النَّبِيّ - ﷺ - وعائشة، وكذا نسبها ابن خالويه في \"مختصر في شواذ القرآن\" (٩٨).\nقلت: وهذِه القراءة شاذة؛ فهي لم تثبت عن النَّبِيّ - ﷺ - ومخالفة لرسم مصاحف أهل الأمصار، وأيضًا قوله تعالى بعدها: ﴿أُولَئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ﴾ يؤيد قراءة الجمهور. قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٣٠ لما ساق رواية الإِمام أَحْمد: فيه إسماعيل بن مسلم المكيّ وهو ضعيف والمعنى على القراءة الأولى وهي قراءة الجمهور السبعة وغيرهم أظهر؛ لأنه قال: ﴿أُولَئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ (٦١)﴾ فجعلهم من السابقين. ولو كان المعنى على القراءة الأخرى لأوشك أن لا يكونوا من السابقين بل من المقتصدين أو =","vol":"18","page":520},{"text":"﴿وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ﴾.\n[١٨٩٧] أخبرنا الحاكم أبو منصور حمد بن محمَّد (١) الجوزجاني (٢)، قال: حَدَّثَنَا علي بن أَحْمد بن موسى (٣) الفارسيّ، قال: حَدَّثَنَا محمَّد بن الفضيل (٤)، قال: حَدَّثَنَا أبو أسامة (٥)، قال حَدَّثني مالك بن مِغْول (٦)، قال سمعت عبد الرَّحْمَن بن سعيد الهمداني (٧)، ذكر أن عائشة - ﵂ - قالت: يَا رسول الله: ﴿وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ (٦٠)﴾. أهو الذي يزني، ويسرق،\n_________\n= المقصرين. وأيضًا هذِه القراءة مردودة بالحديث الآتي عن عائشة.\nوانظر: \"جامع البيان\" للطبري ١٨/ ٣٢، \"المحتسب\" لابن جني ٢/ ٩٥، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٦١، \"البحر المحيط\" لأبي حيان ٦/ ٣٧٩.\n(١) في الأصل: أَحْمد بن محمَّد، وفي (م)، (ح): حمد بن أَحْمد. والتصويب من مصادر ترجمته.\n(٢) حمد بن محمَّد بن حمد بن مرداس الفقيه البُوزجاني، تفقه ببلخ عند أبي القاسم الصفار، ثم سكن نيسابور، سمع منه الحاكم أبو عبد الله، مات سنة (٣٨٦ هـ)، \"الأنساب\" للسمعاني ١/ ٤١٢.\n(٣) في (ح): أَحْمد بن موسى، ولم أجده.\n(٤) محمَّد بن الفضيل الزَّاهد البلخي، أبو سليمان، ارتحل إلى الحجاز، سمع بالكوفة أَبا أسامة، ثِقَة، روى عنه شيوخ إلخ، وآخر من روى عنه علي بن أَحْمد الفارسيّ، تُوفِّي سنة (٢٥٨ هـ). انظر: \"الإرشاد في معرفة علماء الحديث\" للخليلي ٣/ ٩٤١.\n(٥) حماد بن أسامة القُرشيّ، ثِقَة، ثبت، ربما دلس.\n(٦) ثِقَة، ثبت.\n(٧) الخَيْواني، ثِقَة.","vol":"18","page":521},{"text":"ويشرب الخمر، وهو على ذلك يخاف الله؟ قال: \"لا يا بنت (١) الصديق؛ ولكن (٢) هو الذي يصوم ويصلي ويتصدق وهو على ذلك يخاف الله\" (٣).\n[١٨٩٨] أخبرنا عبد الله بن يوسف (٤)، قال: حَدَّثَنَا محمَّد بن حامد (٥)، قال: حَدَّثَنَا محمَّد بن الجهم (٦)، قال: حَدَّثَنَا عبد الله بن عمرو (٧)، قال: حَدَّثَنَا وكيع (٨)، عن مالك بن مغول (٩)، عن عبد الرَّحْمَن بن سعيد بن وهب (١٠)، عن عائشة - ﵂ - قالت: قلت يَا رسول الله -ﷺ- ﴿وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ﴾ أهو الذي يزني ويشرب\n_________\n(١) في (ح): بنية.\n(٢) في (ح): ولكنه.\n(٣) [١٨٩٧] الحكم على الإسناد:\nضعيف، شيخ المصنف لم يذكر بجرح أو تعديل وشيخه لم أجده، عبد الرَّحْمَن ابن سعيد لم يسمع من عائشة، لكن الحديث صحيح من طرق أخرى.\nالتخريج: انظر الحديث الآتي.\n(٤) عبد الله بن يوسف بن أَحْمد بن بامويه الأَصْبهانِيّ، وثقه الخَطيب.\n(٥) محمَّد بن حامد بن محمَّد بن الحارث بن عبد الحميد أبو رجاء التَّمِيمِيّ البغدادي، قال الذهبي: وما أرى هذا الشيخ ممن يعتمد عليه.\n(٦) محمَّد بن الجهم السمري، أبو عبد الله تلميذ الفراء، ثِقَة.\n(٧) لم أجده.\n(٨) أبو سفيان الكُوفيّ، ثِقَة، حافظ، عابد.\n(٩) أبو عبد الله الكُوفيّ، ثِقَة، ثبت.\n(١٠) ثِقَة.","vol":"18","page":522},{"text":"الخمر ويسرق؟ قال: \"لا يا بنت الصديق ولكنه الرَّجل يصوم ويصلي ويتصدق ويخاف ألا يُقبل منه\" (١).\n_________\n(١) [١٨٩٨] الحكم على الإسناد:\nضعيف، فيه محمَّد بن حامد تكلم فيه الذهبي، وابن عمر ولم أجده، وعبد الرَّحْمَن بن سعيد لم يدرك عائشة، والحديث صحيح كما سيأتي.\nالتخريج: أخرجه البَغَوِيّ في \"معالم التنزيل\" ٥/ ٤٢١ عن أبي سعيد الشريحي، عن المصنف به بمثله.\nوأخرجه التِّرْمِذِيّ، كتاب التفسير، باب ومن سورة المؤمنون (٣١٧٥)، وابن ماجه، كتاب الزهد، باب التوقي على العمل (٤١٩٨)، وأَحمد في \"مسنده\" ٦/ ١٥٩، ٢٠٥ (٢٥٢٦٣، ٢٥٧٠٥)، والحميدي في \"مسنده\" ١/ ١٣٢ (٢٧٥)، والطبري في \"جامع البيان\" ١٨/ ٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" كما في \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٣٠، والحاكم في \"المستدرك\" ٢/ ٤٢٧ (٣٤٨٦)، وقال: صحيح الإسناد، ولم يخرجاه، ووافقه الذهبي، والبيهقي في \"شعب الإيمان\" ١/ ٤٧٧ (٧٦٢)، والسمعاني في \"تفسير القرآن\" ٣/ ٤٨٠، والمزي في \"تهذيب الكمال\" ١٧/ ١٤٥، وإسحاق بن راهويه في \"مسنده\" (١٦٤٣).\nجميعهم من طريق مالك بن مغول به نحوه. وذكره السيوطي في \"الدر المنثور\" ٥/ ٢١، وزاد نسبته للفريابي وعبد بن حميد وابن أبي الدنيا في (نعت الخائفين)، وابن المنذر. وأخرجه الطبري في \"جامع البيان\" ١٨/ ٣٣ - ٣٤ من طريق رجل من أهل مكة ومن طريق العوام بن حوشب ومن طريق أبي هريرة - ﵁ - جميعهم عن عائشة نحوه. وأخرجه الواحدي في \"الوسيط\" ٣/ ٢٩٣ من طريق عمرة بنت عبد الرَّحْمَن عن عائشة نحوه. وقال التِّرْمِذِيّ روي هذا الحديث عن عبد الرَّحْمَن بن سعيد عن أبي حازم عن أبي هريرة عن النَّبِيّ - ﷺ -. =","vol":"18","page":523},{"text":"<span data-type=\"title\" id=toc-3119>٦١ </span>- قوله ﷿: ﴿أُولَئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا﴾\nيعني: إليها (١).\n﴿سَابِقُونَ﴾ كقوله: ﴿لِمَا نُهُوا عَنْهُ﴾ (٢) ﴿لِمَا قَالُوا﴾ (٣) ونحوهما.\nوكان ابن عباس - ﵄ - يقول في الآية (٤): سبقت لهم من الله\n_________\n= وفي الحديث علة وهي الانقطاع فإن عبد الرَّحْمَن بن سعيد لم يدرك عائشة. انظر: \"تهذيب الكمال\" للمزي ١٧/ ١٤٥، \"المراسيل\" لابن أبي حاتم (١٢٧).\nلكن يقويه حديث أبي هريرة الذي أشار إليه التِّرْمِذِيّ فإنَّه موصول، وقد وصله الطبري في.\nقال الألباني عنه في \"سلسلة الأحاديث الصحيحة\" ١/ ٣٠٤ (١٦٢): بإسناد رجاله ثقات غير ابن حميد وهو محمَّد بن حميد بن حيان الرَّازيّ وهو ضعيف مع حفظه، لكن لعله توبع.\nوقد تابع عبد الرَّحْمَن بن سعيد في روايته عن عائشة أبو هريرة والعوام بن حوشب كما عند الطبري وعمرة بنت عبد الرَّحْمَن كما عند الواحدي.\nقلت: وخوف المُؤْمنين من الله أن لا يقبل منهم أعمالهم الصالحة هو لعدم جزمهم بأنهم قاموا بالعبادة على مراد الله وظنهم أنَّهم قصروا في ذلك.\n(١) أي: أن اللام في قوله: ﴿لَهَا﴾ بمعنى إلى، وذلك أن اللام حرف كثير المعاني والأقسام، وقد أفرد لها بعضهم تصنيفًا وذكر لها نحوًا من أربعين معنى.\nوقيل: إن اللام هنا للتعليل، أي: لأجلها.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٣٨، \"معاني القرآن\" للنحاس ٤/ ٤٧٠، \"معاني القرآن\" للزجاج ٤/ ١٧، \"الجني الداني\" للمرادي (٩٥)، \"نزهة الأعين النواظر\" لابن الجوزي (٥٣٨).\n(٢) [الأنعام: ٢٨] أي: إلى ما نهوا عنه.\n(٣) [المجادلة: ٢] أي: إلى ما قالوا.\n(٤) في (م): في معنى هذِه الآية، وفي (ح): في معنى الآية.","vol":"18","page":524},{"text":"السعادة فلذلك سارعوا إلى الخيرات (١).\n\n<span data-type=\"title\" id=toc-3120>٦٢ </span>- ﴿وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا﴾\nيعني: إلَّا ما يسعها، ويصلح لها من العبادة والشريعة. ﴿وَلَدَيْنَا كِتَابٌ﴾ يعني: اللوح المحفوظ (٢) ﴿يَنْطِقُ بِالْحَقِّ﴾ يبين بالصدق ما عملوا، وما هم عاملون من الخير والشر، وقيل: هو كتاب أعمال العباد الذي يكتبه الحفظة وهو أليق بظاهر الآية (٣). ﴿وَهُمْ لَا يُظْلَمُونَ﴾ يعني: بل يذوقون (٤) جزاء أعمالهم ولا ينقص من حسناتهم ولا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٣٤ من طريق علي بن أبي طلحة عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٢٢، وزاد نسبته لابن المنذر وابن أبي حاتم.\nوانظر: \"أحكام القرآن\" للجصاص ٣/ ٢٥٤، \"تفسير القرآن\" للسمعاني ٣/ ٤٨١، \"فتح الباري\" لابن حجر ٨/ ٤٤٥، \"معالم التنزيل\" للبغوي ٥/ ٤٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٣.\n(٢) اقتصر عليه الواحدي في \"الوسيط\" ٣/ ٢٩٣، والسمعاني في \"تفسير القرآن\" ٣/ ٤٨١، وابن الجوزي في \"زاد المسير\" ٥/ ٤٨١، وذكره ابن حبيب في \"تفسيره\" ٢٠٤/ أ، والحيري في \"الكفاية\" ٢/ ٥٢/ أ، وقال القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٤٣ أنَّه محتمل.\n(٣) وهذا ما اقتصر عليه الطبري في \"جامع البيان\" ١٨/ ٣٥، والسمرقندي في \"بحر العلوم\" ٢/ ٤١٧، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٣١، ورجحه ابن عطية في \"المحرر الوجيز\" ٤/ ١٤٨، وتبعه القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٣٤.\nوأضاف الله سبحانه الكتاب إلى نفسه؛ لأن الملائكة تكتب فيه أعمال العباد بأمره.\n(٤) في (ح): نوفهم، وفي (م): يوفون.","vol":"18","page":525},{"text":"يزاد على سيئاتهم. ثم ذكر الكفار فقال:\n\n<span data-type=\"title\" id=toc-3121>٦٣ </span>- ﴿بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ﴾\nفي عمى وغفلة (١) ﴿مِنْ هَذَا﴾ القرآن (٢) ﴿وَلَهُمْ أَعْمَالٌ﴾ خبيثة لا يرضاها الله تعالى من المعاصي والذنوب (٣). ﴿مِنْ دُونِ ذَلِكَ﴾ أي: من دون أعمال المُؤْمنين (٤) التي ذكرها الله تعالى قبلُ، وهي قوله:\n_________\n(١) انظر ما سبق، آية: ٥٤.\n(٢) وهذا قول مجاهد أخرجه الطبري في \"جامع البيان\" ١٨/ ٣٥ من طريق ابن جريج وابن أبي نجيح عنه.\nوأخرجه آدم في \"تفسير مجاهد\" (٤٨٦) عنه.\nوقيل من هذا الكتاب، وقيل: من الإيمان وهذِه الأقوال متلازمة لذا اقتصر المصنف على ذكر القرآن.\nوكذا الطبري، والواحدي في \"الوسيط\" ٣/ ٢٩٣، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٣١.\n(٣) في (م)، (ح): الخطايا، وهي بمعنى واحد.\nفيكون الضمير (ولهم) عائد إلى الكفار وهذا ما عليه أكثر المفسرين وقال قتادة: هذا ينصرف إلى المسلمين وأن لهم أعمالًا سوى ما عملوا من الخيرات هم لها عاملون.\nوالأول -وهو ما اقتصر عليه المصنف- أظهر.\nانظر: \"تفسير القرآن\" للسمعاني ٣/ ٤٨١، \"معالم التنزيل\" للبغوي ٥/ ٤٢٢.\n(٤) أخرجه الطبري في \"جامع البيان\"عن قتادة ١٨/ ٣٦، وقال به مقاتل في \"تفسيره\" ٣/ ١٦٠، وعزاه القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٣٤ إلى الحسن وابن زيد وعزاه البَغَوِيّ في \"معالم التنزيل\" ٥/ ٤٢٢ إلى أكثر المفسرين.\nوقيل: من دون الشِّرك أخرجه عبد بن حميد وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" ٥/ ٢٣ عن ابن عباس.\nوأورد ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٣٢ وجهًا آخر وعزاه لمقاتل بن =","vol":"18","page":526},{"text":"﴿إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ (٥٧)﴾ (١) ﴿هُمْ لَهَا عَامِلُونَ﴾.\nلا بد لهم من أن يعملوها فيدخلوا بها النَّار؛ لما سبق لهم من الشقاوة (٢).\n\n<span data-type=\"title\" id=toc-3122>٦٤ </span>- قوله ﷿: ﴿حَتَّى إِذَا أَخَذْنَا مُتْرَفِيهِمْ﴾\nيعني: أغنياءهم (٣) ورؤساءهم (٤).\n﴿بِالْعَذَابِ﴾ قال ابن عباس - ﵄ -: يعني: بالسيوف يوم بدر (٥).\n_________\n= حيان، والسدي، وعبد الرَّحْمَن بن زيد، أي: قد كتبت عليهم أعمالٌ سيئة لا بد أن يعملوها قبل موتهم لا محالة، لتحق عليهم كلمة العذاب، ثم قال: وهو ظاهر قوي حسن.\n(١) أي: الآيات من سورة المؤمنون [٥٧ - ٦٠].\n(٢) ونقل الواحدي في \"الوسيط\" ٣/ ٢٩٤ إجماع المفسرين وأصحاب المعاني على أن هذا إخبار عما سيعملونه من أعمالهم الخبيثة التي كتبت عليهم لا بد لهم أن يعملوها.\n(٣) في (ح): أعيانهم.\n(٤) هم المنعمون في الدنيا والموسع عليهم فيها أمثال أبي جهل والوليد بن المغيرة والعاص بن وائل السهمي وعتبة وشيبة ابنا ربيعة وأصحابهم.\n(٥) أخرجه النَّسائيّ في \"تفسيره\" ٢/ ١٠٠ من طريق عكرمة عنه.\nوانظر: \"تفسير ابن حبيب\" ٢٠٤/ أ، \"الكفاية\" للحيري ٢/ ٥٣/ ب، \"معالم التنزيل\" للبغوي ٥/ ٤٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٥.\nوأخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤٧ عن قتادة، وأخرجه الطبري في \"جامع البيان\" ١٨/ ٣٧ عن مجاهد والضَّحَاك وابن جريج، وهو قول مقاتل كما في \"تفسيره\" ٣/ ١٦٠ - ١٦١، واختاره الزجاج في \"معاني القرآن\" ٤/ ١٨، وبلا نسبة في \"تفسير القرآن\" للسمعاني ٣/ ٥٨٢.","vol":"18","page":527},{"text":"قال الضحاك: يعني: الجوع (١) وذلك حين دعا عليهم رسول الله - ﷺ - فقال: \"اللهم اشدد وطأتك على مُضَر (٢) واجعلها عليهم سِنِين كسِني (٣) يوسف (٤). فابتلاهم الله تعالى بالقحط حتَّى أكلوا الجيف والكلاب والعظام المُحَرَّقة والقَدّ (٥) والأولاد\" (٦).\n_________\n(١) انظر: \"تفسير ابن حبيب\" ٢٠٤/ أ، \"الكفاية\" للحيري ٢/ ٥٢/ ب، \"معالم التنزيل\" للبغوي ٥/ ٤٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٥.\nوأورده ابن الجوزي في \"زاد المسير\" ٥/ ٤٨٢ عن ابن السائب.\nوالسمرقندي في \"بحر العلوم\" ٢/ ٤٧٨ عن الكلبي.\nوبلا نسبة في \"تفسير القرآن\" للسمعاني ٣/ ٥٨٢.\n(٢) أي: على قريش أولاد مضر بن نزار بن معد بن عدنان.\n(٣) في (ح): كسنين.\n(٤) أي: اجعلها سنين شدادًا ذوات قحط وغلاء، والمراد بسني يوسف ﵇ هي ما وقع في زمانه من القحط في السنين السبع كما جاء في القرآن، وأضيفت إلى يوسف ﵇ لكونه الذي أنذر بها، أو لكونه الذي قام بأمور النَّاس فيها.\nانظر: \"فتح الباري\" لابن حجر ٢/ ٤٩٣.\nوالحديث أخرجه البُخَارِيّ بأتم منه، كتاب الجهاد والسير، باب الدعاء على المشركين. . (٢٩٣٢)، وأورده أَيضًا في عدة مواضع من \"صحيحه\". انظر: مثلًا (١٠٠٦، ٤٥٦٠، ٤٥٩٨)، ومسلم كتاب المساجد، باب استحباب القنوت ... (٦٧٥)، والنَّسائيّ كتاب التطبيق، باب القنوت في صلاة الصبح ٢/ ٢٠١، ٢٠٢ (١٠٧٣)، وأبو داود، كتاب الوتر، باب القنوت في الصلوات (١٤٤٢)، وابن ماجه، كتاب إقامة الصلاة، باب ما جاء في القنوت ... (١٢٤٤).\n(٥) هو جلد السّخلة والماعز.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢١، \"لسان العرب\" لابن منظور ٣/ ٣٤٥.\n(٦) انظر: \"تفسير ابن حبيب\" ٢٠٤/ أ، \"الكفاية\" للحيري ٢/ ٥٢/ ب، \"البحر =","vol":"18","page":528},{"text":"﴿إِذَا هُمْ يَجْأَرُونَ﴾ يضجّون (١) ويجزعون ويستغيثون. وأصل الجؤار: رفع الصوت بالتضرع (٢) كما يفعل الثور (٣).\nقال الأَعشى:\nفَطَافَتْ ثَلاثًا بين يومٍ وليلةٍ ... وكان النَّكيرُ أن تُضيِفَ وتَجْأرا (٤)\n_________\n= المحيط\" لأبي حيان ٦/ ٣٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٥.\nوفي بعض روايات البُخَارِيّ، كتاب الاستسقاء، باب دعاء النَّبِيّ -ﷺ- (١٠٠٧) فأخذتهم سنة حصت كل شيء حتَّى أكلوا الجلود والميتة والجيف، وينظر أحدهم إلى السماء فيرى الدُّخان من الجوع.\nوفي بعضها كتاب التفسير، باب تفسير سورة الروم (٤٧٧٤): حتَّى أكلوا الميتة والعظام.\n(١) في (ح): يصيحون.\n(٢) في (م): والتضرع.\n(٣) وهذا قول ابن عباس أخرجه البُخَارِيّ تعليقًا في صحيحه عنه، كتاب التفسير ٨/ ٤٤٥.\nوبه قال أبو عبيدة في \"مجاز القرآن\" ٢/ ٦٠، والفراء في \"معاني القرآن\" ٢/ ١٠٥، والطبري في \"جامع البيان\" ١٨/ ٣٧، وقرأ علي بن أبي طالب - ﵁ - وأبو السماك وفرقة (فأخرج لهم عجلا جسدا له جؤار) بالجيم والهمز.\nوهي قراءة شاذة.\nوانظر: \"تفسير ابن حبيب\" ٢٠٤/ أ، \"الكفاية\" للحيري ٢/ ٥٢/ ب، \"معجم مقاييس اللغة\" لابن فارس ١/ ٤٩٣، \"مختصر في شواذ القرآن\" لابن خالويه (٤٦)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢١١)، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٢٩٧، \"النهاية في غريب الحديث\" لابن الأثير ١/ ٢٣٢، \"معالم التنزيل\" للبغوي ٥/ ٤٢٢، \"البحر المحيط\" لأبي حيان ٤/ ٣٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٥.\n(٤) عزاه إلى الأَعمش: ابن حبيب في \"تفسيره\" ٢٠٤/ أتبعه المصنف هنا وكذا =","vol":"18","page":529},{"text":"يصف بقرة. وقال أَيضًا: يُرَاوِح (١) من صَلواتِ المليك طَورًا سُجودًا وطَورًا جُؤارا (٢)\n\n<span data-type=\"title\" id=toc-3123>٦٥ </span>- ﴿لَا تَجْأَرُوا الْيَوْمَ إِنَّكُمْ مِنَّا لَا تُنْصَرُونَ (٦٥)﴾\nلا تمنعون ولا ينفعكم جزعكم وتضرعكم.\n\n<span data-type=\"title\" id=toc-3124>٦٦ </span>- قوله ﷿: ﴿قَدْ كَانَتْ آيَاتِي تُتْلَى عَلَيْكُمْ﴾\nيعني: القرآن ﴿فَكُنْتُمْ عَلَى أَعْقَابِكُمْ﴾ أي: أدباركم ﴿تَنْكِصُونَ﴾ تدبرون وتعرضون وتستأخرون وترجعون القهقرى مكذبين بها كارهين لها.\n_________\n= الحيري في \"الكفاية\" ٢/ ٥٢/ ب، والقرطبي في \"الجامع لأحكام القرآن\" ١٠/ ١١٥، ١٢/ ١٣٥.\nإلَّا أني لم أقف عليه بهذا اللفظ في \"ديوان الأَعشى\"، بل هو في \"ديوان النابغة الجعدي\" (٦٤)، وانظره منسوبًا إلى النابغة في \"أدب الكاتب\" لابن قتيبة (٢٧٥)، \"الكتاب\" لسيبويه ٣/ ٥٦٣، \"لسان العرب\" لابن منظور ٩/ ٢١١، \"خزانة الأدب\" للبغدادي ٧/ ٤٠٧.\nوتضيف: تشفق وتحذر، والنكير: الإنكار، الجؤار الصياح.\nوالبيت في وصف بقرة فقدت ولدها فطافت تطلبه ثلاث ليال وأيامها وكان إنكارها أن تشفق وتحذر وتصيح.\nوالشاهد قوله (وتجأرا) حيث جاءت بمعنى رفع الصوت بالتضرع.\n(١) في الأصل: يراوع، وفي (ح): يراح والتصويب من (م).\n(٢) البيت للأعشى في \"ديوانه\" (٨٤)، والطبري في \"جامع البيان\" ١/ ٣٠٠، ١٨/ ٣٧.\nوالشاهد قوله (جؤارًا) حيث جاءت بمعنى رفع الصوت بالتضرع.","vol":"18","page":530},{"text":"<span data-type=\"title\" id=toc-3125>٦٧ </span>- ﴿مُسْتَكْبِرِينَ بِهِ﴾\nأي: بالحرم (١)، يقولون (٢) لا يظهر علينا أحد لأنا أهل الحرم وهو كناية عن غير مذكور (٣). ﴿سَامِرًا﴾ نصب على الحال (٤)، يعني:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٣٨ - ٣٩ عن ابن عباس ومجاهد والحسن وسعيد بن جبير وقتادة والضَّحَاك وهو قول مقاتل كما في \"تفسيره\" ٣/ ١٦١.\nونسبه أبو حيان في \"البحر المحيط\" ٦/ ٤١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٣٦ إلى الجمهور.\nوقيل إن الضمير عائد على القرآن أي: لم يؤمنوا به. قال ابن عطية في \"المحرر الوجيز\" ٤/ ١٥٠، وهو قول جيد.\nوقيل: إن الضمير عائد إلى محمَّد - ﷺأي: لم يؤمنوا به. والقول الأول أظهر واختاره الطبري في \"جامع البيان\" والسمعاني في \"تفسير القرآن\" ٣/ ٤٨٢، والبغوي في \"معالم التنزيل\" ٥/ ٤٢٣، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٣٢.\n(٢) في (م): بقول.\n(٣) والعرب تكني عن غير مذكور وتفعله كثيرًا إذا كان المعنى المراد مفهومًا عند سامعي الكلام، ومنه قول حاتم الطَّائيّ في \"ديوانه\" (٢٣):\nأَمَا وما يُغني الثَّراءُ عن الفتى\nإذا حشرجت يومًا وضاق بها الصَّدْرُ\nأي: ضاق بالنفس الصدر.\nومنه قوله تعالى: ﴿كُلُّ مَنْ عَلَيْهَا فَانٍ (٢٦)﴾ [الرحمن: ٢٦] فالضمير في (عليها) عائد على الأرض.\nومنه قوله تعالى: ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (١)﴾ [القدر: ١]، أي: القرآن ونظائرها في القرآن كثير.\nانظر: \"جامع البيان\" للطبري ١٨/ ٣٨، \"البرهان\" للزركشي ٤/ ٢٦، \"الإتقان\" للسيوطي ٤/ ١٢٦٨، \"الكليات\" للكفوي (٥٦٨، ١٠٢١)، \"قواعد التفسير\" للسبت ١/ ٤١٠.\n(٤) انظر: \"معاني القرآن\" للزجاج ٤/ ١٨، \"إملاء ما من به الرَّحْمَن\" للعكبري =","vol":"18","page":531},{"text":"أنَّهم يسمرون (١) بالليل في مجالسهم حول البيت، ووحد سامرًا وهو بمعنى السُّمَّار (٢)، لأنه وضع موضع الوقت. أراد يهجرون (٣) بالليل (٤). كقول الشَّاعر:\nمن دونهم إن جئتهم سمرًا ... عَزْفُ القِيَان ومجلسٌ غَمْرُ (٥)\nفقال (سمرًا)، لأن معناه: إن جئتهم ليلًا وهم يسمرون.\n_________\n= ٢/ ١٥١، \"الدر المصون\" للسمين الحلبي ٨/ ٣٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٦.\n(١) السَّمَر من المسامَرة وهو الحديث بالليل، وأصل السَّمر لون ضوء القمر، فسمي بذلك لأنهم يتحدثون ويجلسون مستأنسين به.\nانظر: \"معاني القرآن\" للزجاج ٤/ ١٨، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٠٠، \"لسان العرب\" لابن منظور ٤/ ٣٧٧ (سمر).\n(٢) وقد جاءت في بعض القراءات الشواذ (سُمَّارًا) بزيادة أَلْف بين الميم والراء.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (٩٨)، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٦٢، \"المحتسب\" لابن جني ٢/ ٩٧، \"البحر المحيط\" لأبي حيان ٦/ ٣٨١، \"تفسير القرآن\" للسمعاني ٣/ ٤٨٢.\n(٣) في (م)، (ح): تهجرون ليلًا.\n(٤) وهذا القول رجحه الطبري في \"جامع البيان\" ١٨/ ٤١.\nوانظر: \"لسان العرب\" لابن منظور ٤/ ٣٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٧.\n(٥) قائله ابن أحمر. وانظره منسوبًا إليه في \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٠، \"تفسير غريب القرآن\" لابن قتيبة (٢٩٨). وبلا نسبة في \"لسان العرب\" لابن منظور ٤/ ٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٧.\nوالشاهد قوله (سمرًا) حيث جاءت في موضع الوقت.","vol":"18","page":532},{"text":"وقيل: وحد ومعناه الجمع (١) كما قال: ﴿ثُمَّ يُخْرِجُكُمْ طِفْلًا﴾ (٢) ونحوه (٣).\nقرأ نافع: (تهجرون) بضم التاء وكسر الجيم (٤)، أي: تفحشون وتقولون الخَنَا (٥)، يقال: أَهَجَر (٦) الرجلُ في كلامه أي: أفحش. وذُكر أنَّهم كانوا يسبُّون رسول الله - ﷺ - وأصحابه (٧).\n_________\n(١) عزاه الطبري في \"جامع البيان\" ١٨/ ٣٩ إلى بعض البصريين.\nوانظر: \"المحتسب\" لابن جني ٢/ ٩٦، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٠، \"الوسيط\" للواحدي ٣/ ٢٩٤، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٤٥)، \"معالم التنزيل\" للبغوي ٥/ ٥٢٣، \"الدر المصون\" للسمين الحلبي ٨/ ٣٥٨.\n(٢) غافر: ٦٧.\n(٣) في (ح): ونحوها.\n(٤) وبالتخفيف انظر: \"السبعة\" لابن مجاهد (٤٤٦)، \"التيسير\" للداني (١٢٩)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٢٦٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٩.\n(٥) الخنا: هو الكلام الفاحش يقال خنا يخنو خنًا.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٢/ ٢٢٢، \"لسان العرب\" لابن منظور ١٤/ ٢٤٤ خنا.\n(٦) في (ح): هجر.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٨/ ٤١ عن ابن عباس وعكرمة وقتادة والضحاك.\nوانظر: \"معاني القرآن\" للفراء ٢/ ٢٣٩، \"معاني القراءات\" للأزهري ٢/ ١٩٠، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٧، \"الحجة\" لابن خالويه (٢٥٨)، \"شرح الهداية\" ٢/ ٤٣٦، \"معاني القرآن\" للنحاس ٤/ ٤٧٦.","vol":"18","page":533},{"text":"وقرأ الآخرون: بفتح التاء وضم الجيم ولها وجهان:\nأحدهما: تعرضون عن رسول الله - ﷺ - والقرآن والإيمان وترفضونهما (١).\nوالآخر: تقولون سوءًا وما لا تعلمون، من قولهم (٢) هجر الرَّجل في منامه إذا هذى (٣).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٤٠ من طريق العوفي، عن ابن عباس وأخرجه عن أبي صالح.\nوهذا الوجه مناسب لأول القصة؛ لأن في القصة ذكر نكوصهم على أعقابهم فيشبه هذا أنَّهم هجروا النَّبِيّ -ﷺ- والكتاب.\nقاله النحاس في \"إعراب القرآن\" ٣/ ١١٨.\nوانظر: \"الحجة\" لابن خالويه (٢٥٨)، \"معاني القراءات\" للأزهري ٢/ ١٩٠، \"معاني القرآن\" للنحاس ٤/ ٤٧٦، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٠، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٧، \"شرح الهداية\" ٢/ ٤٣٦.\n(٢) في (م): قوله.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٤٠ عن سعيد بن جبير ومجاهد وابن زيد، وعزاه النحاس في \"إعراب القرآن\" ٣/ ١١٨ للكسائي.\nوانظر: \"معاني القرآن\" للفراء ٢/ ٢٣٩، \"معاني القرآن\" للنحاس ٤/ ٤٧٦، \"معاني القراءات\" للأزهري ٢/ ١٩٠، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٧، \"الدر المصون\" للسمين الحلبي ٨/ ٣٥٩.","vol":"18","page":534},{"text":"<span data-type=\"title\" id=toc-3126>٦٨ </span>- قوله ﷿: ﴿أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ﴾\nيتدبروا القرآن (١). ﴿أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ﴾ فأنكروه وأعرضوا عنه (٢)، وقد يحتمل (٣) أن تكون (أم) بمعنى (بل) (٤)، يعني: بل جاءهم ما لم يأت آباءهم الأولين، فلذلك أنكروه ولم يؤمنوا به. وروي هذا القول عن ابن عباس ﵄ (٥).\n\n<span data-type=\"title\" id=toc-3127>٦٩ </span>- ﴿أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ﴾\nمحمدًا - ﷺ -، وأنه من أهل الصدق والأمانة (٦).\n_________\n(١) كقوله تعالى: ﴿أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا (٢٤)﴾ [محمد: ٢٤] وسمي القرآن قولًا لأنهم خوطبوا به وأُمروا بتلاوته.\n(٢) وعليه تكون أم هنا متصلة.\nانظر: \"جامع البيان\" للطبري ١٨/ ٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٣٩.\n(٣) في (م): ويحتمل.\n(٤) وهذا أحد معاني أم، وذلك أن المفسرين ذكروا أم في القرآن على ثلاثة وجوه منها أنها بمعنى (بل).\nانظر: \"الأشباه والنظائر\" (٢١٤)، \"نزهة الأعين النواظر\" لابن الجوزي (١٠٦).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ٤٢ من طريق عكرمة عن ابن عباس.\nوانظر: \"الوسيط\" للواحدي ٣/ ٢٩٤، القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٣٩.\n(٦) فهو ليس غريبًا ولا دخيلًا عليهم بل يعرفونه ويعرفون نسبه وصدقه وأمانته، ولهذا قال جعفر بن أبي طالب - ﵁ - للنجاشي: أيها الملك إن الله بعث فينا رسولًا نعرف نسبه وصدقه وأمانته. وهكذا قال المغيرة بن شعبة - ﵁ - لنائب كسرى حين بارزهم، وكذلك قال أبو سفيان صخر بن حرب لملك الروم هرقل حين سأله وأصحابه عن =","vol":"18","page":535},{"text":"﴿فَهُمْ لَهُ مُنْكِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3128>٧٠ </span>- ﴿أَمْ يَقُولُونَ بِهِ جِنَّةٌ﴾\nجنون ﴿بَلْ﴾ كذبوا في ذلك فإن (١) المجنون يهذي ويقول ما لا يعقل، ولا معنى له، ومحمَّد - ﷺ - ﴿جَاءَهُمْ بِالْحَقِّ﴾ بالقول الذي لا يخفى صحته وحقيقته على عاقل. ﴿وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ﴾.\n\n<span data-type=\"title\" id=toc-3129>٧١ </span>- قوله ﷿: ﴿وَلَوِ اتَّبَعَ الْحَقُّ﴾\nيعني: الله سبحانه (٢) ﴿أَهْوَاءَهُمْ﴾ مرادهم فيما يفعل ﴿لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ﴾ تبيانهم وشرفهم يعني: القرآن (٣). ﴿فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ﴾.\n_________\n= صفات النَّبِيّ - ﷺ - ونسبه وصدقه وأمانته، وكانوا بعد كفارًا لم يسلموا، ومع هذا لم يمكنهم إلَّا الصدق فاعترفوا بذلك.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٣٤.\n(١) في الأصل: إن، والمثبت من (م)، (ح).\n(٢) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤٧ عن الكلبي، وأخرجه الطبري في \"جامع البيان\" ١٨/ ٤٢ - ٤٣ عن أبي صالح وابن جريج وهو قول مجاهد ومقاتل والسدي. وعزاه الماوردي للأكثرين.\nوقال الفراء والزجاج: ويجوز أن يكون المراد بالحق القرآن أي: لو نزل بما تحبون من جعل شريك وإثبات آلهة لفسدت السماوات والأرض.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٣٩، \"معاني القرآن\" للزجاج ٤/ ١٩، \"الوسيط\" للواحدي ٣/ ٢٩٥، \"تفسير القرآن\" للسمعاني ٣/ ٤٨٣، \"معالم التنزيل\" للبغوي ٥/ ٤٢٤، \"النكت والعيون\" للماوردي ٤/ ٦٢، \"زاد المسير\" لابن الجوزي ٥/ ٤٨٤، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٣٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٤٣ من طريق علي بن أبي طلحة، عن ابن =","vol":"18","page":536},{"text":"<span data-type=\"title\" id=toc-3130>٧٢ </span>- ﴿أَمْ تَسْأَلُهُمْ﴾\nعلى ما جئتهم به (١) ﴿خَرْجًا﴾ أجزرًا وجُعْلًا (٢)، وأصل الخَرْج والخَرَاج الغَلّة والضريبة والإتاوة، كخراج الأرض والعبد (٣).\nوقال النضر بن شُميل: سألت أَبا عمرو بن العلاء عن الفرق بين\n_________\n= عباس قال: أي: بينا لهم.\nوالمراد بيان الحق لهم بما أنزل على رجل منهم هذا القرآن، وهذا أحد التأويلين للآية.\nوورد عن ابن عباس أَيضًا ومجاهد وقتادة والسدي وسفيان وابن زيد أنَّهم قالوا بذكرهم بشرفهم. قال الطبري في \"جامع البيان\": وهذان القولان متقاربا المعنى وذلك أن الله جل ثناؤه أنزل هذا القرآن بيانًا بين فيه ما لخلقه من الحاجة من أمر دينهم، وهو مع ذلك ذِكْرٌ لرسوله -ﷺ- وقومه، وشرف لهم.\nقلت: ولهذا جمع المصنف بين القولين فجعلهما قولًا واحدًا فأحسن.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٤١، \"النكت والعيون\" للماوردي ٤/ ٦٣.\n(١) وهذا على سبيل التنبيه لهم أنَّه لم يسألهم أجرًا كما قال تعالى: ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ﴾ [ص: ٨٦].\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ٤٣ عن ابن عباس وقتادة والحسن قالوا خرجًا: أجرًا.\nوانظر: \"الوسيط\" للواحدي ٣/ ١٦٧، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٣٥، \"تفسير القرآن\" للسمعاني ٣/ ٤٨٤.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٦١، \"معجم مقاييس اللغة\" لابن فارس ٢/ ١٧٥، \"تفسير القرآن\" للسمعاني ٣/ ٤٨٤، وقال ابن عباس في \"لغات القرآن\" لابن حسنون ٦/ أ: خرجًا يعني: جعلًا بَغير أَلْف لغة حمير وخراجًا بألف لغة قريش.","vol":"18","page":537},{"text":"الخَرْج والخَرَاج؟ فقال: الخراج ما لزمك ووجب (١) عليك أداؤه.\nوالخَرْج: ما تبرعت به من عير وجوب (٢).\nقال الله ﷿: ﴿فَخَرَاجُ رَبِّكَ﴾ رزقه وثوابه ﴿خَيْرٌ وَهُوَ خَيْرُ الرَّازِقِينَ﴾\n\n<span data-type=\"title\" id=toc-3131>٧٣ </span>- ﴿وَإِنَّكَ لَتَدْعُوهُمْ إِلَى صِرَاطٍ مُسْتَقِيمٍ (٧٣)﴾\nوهو الإِسلام (٣).\n\n<span data-type=\"title\" id=toc-3132>٧٤ </span>- ﴿وَإِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ عَنِ الصِّرَاطِ لَنَاكِبُونَ (٧٤)﴾\nعادلون (٤) مائلون (٥)، منه الريح النكبَاء.\n_________\n(١) في الأصل: وأوجب والتصويب من (م)، (ح) وابن حبيب.\n(٢) انظر: \"تفسير ابن حبيب\" ٢٠٤/ ب، \"الكفاية\" للحيري ٢/ ٥٣/ أ، \"معالم التنزيل\" للبغوي ٥/ ٢٠٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٤٢.\nوعنه أَيضًا أنَّه قال: الخَرْج من الرقاب والخَرَاج من الأرض.\nانظر: \"تفسير القرآن\" للسمعاني ٣/ ٤٨٤، \"النكت والعيون\" للماوردي ٤/ ٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٤٢.\n(٣) انظر: \"تفسير مقاتل\" ٣/ ١٦٢، \"جامع البيان\" للطبري ١٨/ ٤٤.\n(٤) في الأصل عايلون، والتصويب من (م)، (ح) والطبري في \"جامع البيان\" ١٨/ ٤٤.\n(٥) أخرجه البُخَارِيّ، كتاب التفسير، باب تفسير سورة المؤمنون، معلقًا عن ابن عباس.\nووصله الطبري في \"جامع البيان\" ١٨/ ٤٤ من طريق عطاء ومن طريق علي بن أبي طلحة عنه.\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٩٩)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦١، \"معاني القرآن\" للزجاج ٤/ ١٩، \"تفسير مشكل القرآن\" لمكي (١٦٤)، \"تفسير ابن حبيب\" ٢٠٤/ ب، \"الكفاية\" للحيري ٢/ ٥٣/ أ.","vol":"18","page":538},{"text":"<span data-type=\"title\" id=toc-3133>٧٥ </span>- ﴿وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ﴾\nمن قحط وجدب ﴿لَلَجُّوا﴾ لتمادوا ﴿فِي طُغْيَانِهِمْ﴾.\n\n<span data-type=\"title\" id=toc-3134>٧٦ </span>- ﴿وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ﴾\nيعني: القتل (١) والجوع (٢) ﴿فَمَا اسْتَكَانُوا﴾ خضعوا، أصله طلب السكون (٣).\n﴿لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ﴾ قال ابن عباس - ﵄ -: لما أتى ثمامة بن أثال الحنفي النبي - ﷺ - فأسلم، وهو أسير، فخلَّى سبيله، فلحق باليمامة (٤)، فحال بين أهل مكة وبين المِيْرة (٥) من اليمامة، وأخذ الله تعالى قريشًا\n_________\n(١) في (م)، (ح): بالقتل.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ٤٥ عن ابن جريج قال: بالعذاب، الجوع والجدب.\nوالقتل قول ثاني ذكره الحيري في \"تفسيره\" ٢/ ٥٣/ أ، والسمعاني في \"تفسير القرآن\" ٣/ ٢٨٥ وغيرهما.\nونظمها الطبري في \"جامع البيان\" بقول واحد وتبعه المصنف.\n(٣) انظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ٨٨، \"لسان العرب\" لابن منظور ١٣/ ٢١٨.\n(٤) بلد معدودة من نجد، وكان فتحها على يد خالد بن الوليد - ﵁ - في أيام أبي بكر الصديق - ﵁ - سنة (١٢ هـ)، وفيها قتل مسيلمة الكذاب.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٤٤٢.\n(٥) هو الطعام يمتاره الإنسان، وفي \"التهذيب\": جلب الطعام للبيع.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٧٩، \"لسان العرب\" لابن منظور ٥/ ١٨٨ (مير).","vol":"18","page":539},{"text":"بسني (١) الجدب حتى أكلوا العِلْهِز (٢)، فجاء أبو سفيان النبي - ﷺ - فقال: أَنْشُدُك الله والرَّحم أليس (٣) تزعم أنك بعثت رحمة للعالمين؟ فقال: \"بلى\" قال: قد قتلت الآباء بالسيف والأبناء بالجوع فأنزل الله هذِه الآية (٤).\n_________\n(١) في (ح): بسنين.\n(٢) في (ح): العهن. والعِلْهز: شيء يتخذونه في سني المجاعة يخلطون الدم بأوبار الإبل ثم يشوونه بالنار ويأكلونه. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٩٣، \"لسان العرب\" لابن منظور ٥/ ٣٨١ علهز.\n(٣) في (ح): ألست.\n(٤) أخرجه النسائي في \"السنن الكبرى\" ٦/ ٤١٣ (١١٣٥٢).\nوابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٣٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٢٤٧ (٩٦٧)، والطبراني في \"المعجم الكبير\" ١١/ ٣٧٠ (١٢٠٣٨).\nجميعهم من طريق علي بن الحسين بن واقد عن أبيه، عن يزيد النحوي، عن عكرمة، عن ابن عباس به. وإسناده ضعيف فيه علي بن الحسين بن واقد قال في \"تقريب التهذيب\" لابن حجر (٤٧٥١) صدوق، يهم، لكن قد توبع علي بن الحسين فارتفع وهمه.\nفقد أخرجه البيهقي في \"دلائل النبوة\" ٢/ ٣٢٩ وفيه تصحفت شقيق إلى سفيان، والحاكم في \"المستدرك\" ٢/ ٤٢٨ (٣٤٨٨) وصححه، والواحدي في \"أسباب النزول\" (٣٢٣) (٦٢٨) ثلاثتهم من طريق علي بن الحسن بن شقيق عن الحسين ابن واقد به. وأخرجه الطبري في \"جامع البيان\" ١٨/ ٤٥ من طريق يحيى بن واضع عن الحسين بن اقد به.\nوجاء من طريق آخر، فقد أخرجه أبو إسحاق الحربي في \"غريب الحديث\" ٢/ ٧٢٧ من طريق هارون بن المغيرة عن يزيد النحوي به.\nوأخرجه الطبري في \"جامع البيان\" ١٨/ ٤٥، وأبو نعيم في \"معرفة الصحابة\" =","vol":"18","page":540},{"text":"<span data-type=\"title\" id=toc-3135>٧٧ </span>- قوله -﷿-: ﴿حَتَّى إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ﴾\nقال ابن عباس - ﵄يعني: يوم بدر (١).\n_________\n= ٣/ ٢٩١ (١٣٩٢)، والبيهقي في \"دلائل النبوة\" ٤/ ٨١ ثلاثتهم من طريق ابن حميد عن يحيى بن واضح عن عبد المؤمن بن خالد الحنفي، عن علباء بن أحمر، عن عكرمة به.\nوذكره ابن حجر في \"الإصابة\" ٢/ ٢١١ وعزاه لابن منده من هذا الطريق وقال إسناده حسن.\nوأخرجه البيهقي في \"دلائل النبوة\" ٢/ ٣٢٨ من طريق عبد الرزاق عن معمر، عن أيوب السختياني، عن عكرمة به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٢٦ وزاد نسبته لابن مردويه.\nقلت: فالحديث صحيح بمجموع طرقه عن عكرمة، عن ابن عباس.\nوأصل هذا الحديث في الصحيحين أن رسول الله - ﷺ - قال: \"اللهم اشدد وطأتك على مضر واجعلها عليهم سنين كسني يوسف\".\nوانظر: \"أسباب النزول\" للواحدي (٣٢٣)، \"لباب النقول\" للسيوطي (١٣٧)، \"الصحيح المسند من أسباب النزول\" للوادعي (١٥٩).\n(١) أخرجه ابن أبي شيبة في \"مصنفه\" ١٤/ ٣٥٧ (١٨٥١١)، والطبري في \"جامع البيان\" ١٨/ ٤٥ كلاهما من طريق علي بن أبي طلحة عنه وأخرجه الطبري في \"جامع البيان\" من طريق ابن جريج عنه أيضًا.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٢٦ وزاد نسبته لابن مروديه.\nوانظر: \"النكت والعيون\" للماوردي ٤/ ٦٤، \"معالم التنزيل\" للبغوي ٥/ ٤٢٥، \"زاد المسير\" لابن الجوزي ٥/ ٤٨٥، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٤٣.\nوهذا القول ذكره السمعاني في \"تفسير القرآن\" ٣/ ٤٨٥ بلا نسبة، واقتصر عليه ابن حبيب ٢٠٤/ ب، والحيري ٢/ ٥٣/ أ.","vol":"18","page":541},{"text":"وقال مجاهد: القحط (١). وقيل عذاب النار في الآخرة (٢). ﴿إِذَا هُمْ فِيهِ مُبْلِسُونَ﴾ متحيرون آيسون من كل خير (٣).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٤٦، وآدم في \"تفسير مجاهد\" (٤٨٧) كلاهما من طريق ابن أبي نجيح عنه. وذكره السيوطي في \"الدر المنثور\" ٥/ ٢٦ وزاد نسبته لابن المنذر.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٤٣، \"النكت والعيون\" للماوردي ٤/ ٦٤، وبلا نسبة في \"تفسير القرآن\" للسمعاني ٣/ ٤٨٥، وهو قول مقاتل كما في \"تفسيره\" ٣/ ١٦٣.\nورجحه الطبري في \"جامع البيان\" حيث قال: وهذا الذي قاله مجاهد أولى بتأويل الآية لصحة الخبر الذي ذكرناه عن ابن عباس -يعني قصة أبي سفيان السابقة- وذلك لا شك أنه كان بعد وقعة بدر.\n(٢) وهو قول ابن فورك كما في \"تفسيره\" ٣/ ٥/ أوعزاه الماوردي في \"النكت والعيون\" ٤/ ٦٤ إلى بعض المتأخرين.\nوحكاه في \"زاد المسير\" لابن الجوزي ٥/ ٤٨٦ عن الماوردي، واقتصر عليه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٣٣، وعزاه النحاس في \"غريب القرآن\" ٣/ ١٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٤٣ إلى عكرمة بلفظ: هو باب من أبواب جهنم.\n(٣) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٩٩)، \"معاني القرآن\" للزجاج ٤/ ٢٠، \"معاني القرآن\" للنحاس ٤/ ٤٨٠، \"تفسير مشكل القرآن\" لمكي (١٦٤)، \"تفسير القرآن\" للسمعاني ٣/ ٤٨٦، \"لغات القرآن\" لابن حسنون ٦/ أقال: مبلسون: آيسون بلغة كنانة.","vol":"18","page":542},{"text":"<span data-type=\"title\" id=toc-3136>٧٨ </span>- ﴿وَهُوَ الَّذِي أَنْشَأَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَا تَشْكُرُونَ (٧٨) وَهُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ <span data-type=\"title\" id=toc-3137>(٧٩) </span>وَهُوَ الَّذِي يُحْيِي وَيُمِيتُ وَلَهُ اخْتِلَافُ اللَّيْلِ وَالنَّهَارِ أَفَلَا تَعْقِلُونَ <span data-type=\"title\" id=toc-3138>(٨٠) </span>بَلْ قَالُوا مِثْلَ مَا قَالَ الْأَوَّلُونَ <span data-type=\"title\" id=toc-3139>(٨١) </span>قَالُوا أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ <span data-type=\"title\" id=toc-3140>(٨٢) </span>لَقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هَذَا مِنْ قَبْلُ إِنْ هَذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ <span data-type=\"title\" id=toc-3141>(٨٣)﴾</span>\nأي: (١) وَوَعَد آباءَنا من قبلنا قومٌ ذكروا أنهم لله رسل فلم نر له حقيقة (٢).\n﴿إِنْ هَذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ﴾.\n\n<span data-type=\"title\" id=toc-3142>٨٤ </span>- قوله -﷿-: ﴿قُلْ﴾\nيا محمد مجيبًا لهم. ﴿لِمَنِ الْأَرْضُ وَمَنْ فِيهَا إِنْ كُنْتُمْ تَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3143>٨٥ </span>- ﴿سَيَقُولُونَ لِلَّهِ﴾\nولا بد لهم من ذلك قال: ﴿قُلْ﴾ لهم أقروا بذلك.\n﴿أَفَلَا تَذَكَّرُونَ﴾ فتعلمون أن من قدر على خلق ذلك (٣) ابتداءً فهو قادر على إحيائهم بعد موتهم.\n\n<span data-type=\"title\" id=toc-3144>٨٦ </span>- ﴿قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ (٨٦)﴾\n\n<span data-type=\"title\" id=toc-3145>٨٧ </span>- ﴿سَيَقُولُونَ لِلَّهِ﴾\n_________\n(١) زيادة على الأصل من (م)، (ح).\n(٢) انظر: \"جامع البيان\" للطبري ١٨/ ٤٧.\n(٣) في (ح): الأرض والسماء.","vol":"18","page":543},{"text":"قراءة العامة ﴿لِلَّهِ﴾ ومثله ما بعده (١). فجعلوا الجواب على المعنى دون اللفظ كقول القائل للرجل: مَنْ مولاك؟ فيقول: لفلان. أي (٢): أنا لفلان وهو مولاي (٣). وأنشد:\nوأَعْلَمُ أَنَّني سأكُونُ رَمْسًا ... إذا سارَ النَّواعجُ لا يَسيرُ\nفقال السائلُونَ لِمنَ حَفَرْتُم ... فقال المُخْبرون لَهُم: وَزِيرُ (٤)\n_________\n(١) أي: قوله: ﴿سَيَقُولُونَ لِلَّهِ قُلْ فَأَنَّى تُسْحَرُونَ (٨٩)﴾.\nانظر: \"السبعة\" لابن مجاهد (٤٤٧)، \"التيسير\" للداني (١٣٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٩، \"التذكرة\" لابن غلبون ٢/ ٤٥٤.\n(٢) في (م): أو.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٢٤٠، \"معاني القراءات\" للأزهري ٢/ ١٩٤، \"الحجة\" لابن خالويه (٢٥٨)، \"الحجة\" لابن زنجلة (٤٩٠)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٠، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٨٩٩، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٦٦.\n(٤) أنشده بعض بني عامر للفراء كما في \"معاني القرآن\" ٢/ ٢٤٠، وهو في \"جامع البيان\" للطبري ١٨/ ٤٨، وبلا نسبة في \"اللامات\" للزجاجي (٦٣)، \"تفسير ابن فورك\" ٣/ ٥/ ب.\nوقال ابن خالويه في \"إعراب القراءات\" ٢/ ٩٣ أنشدنى ابن مجاهد.\nوالرَّمْس: القبر، أي: سأكون ملازم قبر، والنواعج: من الإبل البيض الكريمة وفي رواية: النواجع، وهم الذي يطلبون الكلأ ومساقط الغيث.\nوالشاهد قوله: وزير، حيث حذف اللام والأصل لوزير، وذلك لأنه عدل إلى المعنى فكأنه قال: المحفور له وزير.","vol":"18","page":544},{"text":"فأجاب المخفوض بمرفوع؛ لأن معنى الكلام: فقال السائلون: مَنْ الميت؟ فقال المخبرون: الميتُ (١) وزير. فأجاب عن المعنى.\nوقال آخر:\nإذا قيل ربّ المزَالِف والقرى ... ورب الجياد الجرد قيل لخالد (٢)\nوقال الأخفش: اللام زائدة يعني: الله (٣).\nوقرأ أهل البصرة كلاهما الله بالألف (٤)، وهو ظاهر لا يحتاج إلى تأويل.\n_________\n(١) في الأصل، (م): للميت. والتصويب من (ح)، والطبري في \"جامع البيان\" ١٨/ ٤٨.\n(٢) البيت أورده بلا نسبة ابن حبيب في \"تفسيره\" ٢٠٤/ ب، والحيري في \"الكفاية\" ٢/ ٥٣/ ب، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٤٦.\nوالمزالف: القرى التي بين البر والبحر، والأجرد من الخيل والدواب القصير الشعر.\nوالشاهد قوله: لخالد، والمعنى: خالد.\n(٣) أي: سيقولون الله ونسبه إليه ابن حبيب في \"تفسيره\" ٢٠٤/ ب، والحيري في \"الكفاية\" ٢/ ٥٣/ ب، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٤٦، ولم أقف عليه في \"معاني القرآن\" للأخفش.\n(٤) من (م)، (ح)، وهي قراءة أبي عمرو ويعقوب فجاء الجواب على لفظه.\nانظر: \"السبعة\" لابن مجاهد (٤٤٧)، \"التيسير\" للداني (١٣٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٩، \"إتحاف فضلاء البشر\" للدمياطي (٣٢٠)، \"معاني القراءات\" للأزهري ٢/ ١٩٤.","vol":"18","page":545},{"text":"وهو في مصاحف أهل الأمصار كلها لله، لله إلَّا في مصحف أهل البصرة فإنه (الله، الله) فجرى كلٌّ على مصحفه.\nولم يختلفوا في الأول أنه لله؛ لأنه مكتوب في جميع المصاحف بغير ألف.\nوهو جواب مطابق للسؤال في ﴿لِمَنِ الْأَرْضُ وَمَنْ فِيهَا﴾ فجوابه ﴿لِلَّهِ﴾ (١). ﴿قُلْ أَفَلَا تَتَّقُونَ﴾ الله فتطيعونه.\n\n<span data-type=\"title\" id=toc-3146>٨٨ </span>- قوله -﷿-: ﴿قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ﴾\n_________\n(١) أخرج أبو عبيد في \"فضائل القرآن\" (ص ٣٠٥)، وابن المنذر كما في \"الدر المنثور\" ٥/ ٢٧ عن هارون قال في مصحف أبي بن كعب: ﴿سَيَقُولُونَ لِلَّهِ﴾ كلهن بغير ألف.\nوأخرجا أيضًا عن عاصم الجحدري قال في الإمام -مصحف عثمان بن عفان- قال: الذي كتب للناس: (لله، لله) كلهن بغير ألف. وأخرج ابن أبي في داود في \"المصاحف\" (٤٧) عن أسيد بن يزيد قال: في مصحف عثمان ﴿سَيَقُولُونَ لِلَّهِ﴾ ثلاثتهن بغير ألف. وأخرج عبد بن حميد عن يحيى بن عتيق كما في \"الدر المنثور\" ٥/ ٢٧ قال: رأيت في مصحف الحسن (لله، لله) بغير ألف في ثلاثة مواضع.\nوقال ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣٢٩ لله، لله. رسمًا بغير ألف في مصاحف الشام والعراق والحجار. فكلمة: لله. في الموضعين الثاني والثالث كتبت برسمين مختلفين في المصاحف العثمانية ليتفق رسم كل مصحف مع القراءة التي يقرأ بها، إذ لو كتبت المصاحف كلها برسم واحد لما كان هناك ما يدل على إحدى القراءتين \"الفتح الرباني في علاقة القراءات بالرسم العثماني\" لمحمد محيسن (١٠١). وانظر: \"المقنع في رسم مصاحف أهل الأمصار\" للداني (١٠٨)، \"دليل الحيران\" للحاج صالح ناظم بن محمد بن اسماعيل (٤٦٦)، \"سمير الطالبين في ضبط ورسم الكتاب المبين\" للضباع (١٠٣).","vol":"18","page":546},{"text":"ملكه وخزائنه (١).\n﴿وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ﴾ يعني: يؤمن من يشاء ولا يُؤمِّن من أخافه ﴿إِنْ كُنْتُمْ تَعْلَمُونَ﴾.\nقال أهل المعاني: معناه (٢): أجيبوا إن كنتم تعلمون (٣).\n\n<span data-type=\"title\" id=toc-3147>٨٩ </span>- قوله -﷿-: ﴿سَيَقُولُونَ لِلَّهِ قُلْ فَأَنَّى تُسْحَرُونَ (٨٩)﴾\nأي: تخدعون وتصرفون عن توحيده وطاعته (٤).\n\n<span data-type=\"title\" id=toc-3148>٩٠ </span>- قوله -﷿-: ﴿بَلْ أَتَيْنَاهُمْ بِالْحَقِّ﴾\nبالصدق ﴿وَإِنَّهُمْ لَكَاذِبُونَ﴾.\n_________\n(١) أخرج الطبري في \"جامع البيان\" ١٨/ ٤٩ عن مجاهد قال: ملكوت كل شيء، أي: خزائن كل شيء، وقال الضحاك ملكوت كل شيء: ملك كل شيء. ولا اختلاف بين هذين القولين لذا جعلهما المصنف قولًا واحدًا. وانظر: \"النكت والعيون\" للماوردي ٤/ ٦٥، \"الجا مع لأحكام القرآن\" للقرطبي ١٢/ ١٤٥.\n(٢) من (م).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٥/ ٤٢٥.\n(٤) وتخدعون قول، وتصرفون عن توحيده وطاعته قول آخر كما في \"تفسير القرآن\" للسمعاني ٣/ ٤٨٨، والمصنف نظمها بقول واحد.","vol":"18","page":547},{"text":"<span data-type=\"title\" id=toc-3149>٩١ </span>- ﴿مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ﴾\nفانفرد به ﴿وَلَعَلَا﴾، ولتغالبوا (١) فعلا ﴿بَعْضُهُمْ عَلَى بَعْضٍ﴾ وغلب القوي منهم الضعيف (٢) ﴿سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ﴾ من الكذب.\n\n<span data-type=\"title\" id=toc-3150>٩٢ </span>- ﴿عَالِمِ الْغَيْبِ﴾\nقرأ بالجر ابن كثير وابن عامر وأبو عمرو (٣) على نعت الله (٤).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٢٤١، وللزجاج ٤/ ٢٠، وللنحاس ٤/ ٤٨٣، \"جامع البيان\" للطبري ١٨/ ٤٩.\n(٢) فالقوي لا يرضى أن يعلوه ضعيف، والضعيف لا يصلح أن يكون إلهًا، فسبحان الله ما أبلغها من حجة وأوجزها لمن عقل وتدبر.\nانظر: \"جامع البيان\" للطبري ١٨/ ٤٩.\n(٣) وهي قراءة حفص عن عاصم.\nانظر: \"السبعة\" لابن مجاهد (٤٤٧)، \"التيسير\" للداني (١٣٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٨٧.\n(٤) والقول بأنه مجرور على النعت وهو قول النحاس والزمخشري والظاهر أنه قول الأخفش والفراء ولم يصرحوا به.\nوقيل: إنه على البدل، لأن الإضافة في قوله ﴿عَالِمِ الْغَيْبِ﴾ عندهم غير محضة، ولابد في وجه النعت أن تكون محضة. والظاهر أنه نعت -كما اختاره المصنف- وأن الإضافة محضة؛ لأنه قصد بالصفة الدوام والاستمرار. انظر: \"الحجة\" لابن خالويه (٢٥٨)، \"معاني القرآن\" للفراء ٢/ ٢٤١، \"إعراب القرآن\" للنحاس ٣/ ١٢٠، \"معاني القراءات\" للأزهري ٢/ ١٩٥، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠٠، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣١، \"الكتاب\" لسيبويه ١/ ٢١٣، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٢، \"البحر =","vol":"18","page":548},{"text":"وقرأ غيرهم (١) بالرفع (٢) على (٣) الابتداء على معنى (هو عالم) (٤).\nوروى رويس عن يعقوب أنه كان إذا ابتدأ رفع وإذا وصل خفض (٥). ﴿وَالشَّهَادَةِ فَتَعَالَى عَمَّا يُشْرِكُونَ﴾.\n\n<span data-type=\"title\" id=toc-3151>٩٣ </span>- قوله -﷿-: ﴿قُلْ رَبِّ إِمَّا تُرِيَنِّي مَا يُوعَدُونَ (٩٣)﴾\nمن العذاب.\n_________\n= المحيط\" لأبي حيان ٣٨٦/ ٦، \"الدر المصون\" للسمين الحلبي ٨/ ٣٦٤، \"الكشاف\" للزمخشري ٣/ ١٩٥.\n(١) في (ح): الباقون.\n(٢) وهي قراءة نافع وحمزة والكسائي وأبي بكر عن عاصم وأبي جعفر.\nانظر: \"السبعة\" لابن مجاهد (٤٤٧)، \"التيسير\" للداني (١٣٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٨٧.\n(٣) في الأصل: أو على، وفي (م): وعلى.\n(٤) أي: أن عالم خبر لمبتدأ محذوف تقديره (هو) وحجتهم دخول الفاء في قوله ﴿فَتَعَالَى﴾ فدل ذلك على أنه أراد هو عالم الغيب والشهادة فتعالى. وقيل إن قبله رأس آية وقد تم الكلام فالابتداء أحسن. انظر: المراجع فيما سبق.\n(٥) وهذِه إحدى الروايات عن رويس، فقد اختلف أصحاب رويس عنه في ذلك.\nفروى الجوهري وابن مقسم عن التمار الرفع في الابتداء وكذا روى أبو العلاء والكارزيني كلاهما عن النَّحاس عنه.\nوروى باقي أصحاب رويس الخفض في الحالين.\nانظر: \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٩، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٣)، \"التذكرة\" لابن غلبون ٢/ ٤٥٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٨٧.","vol":"18","page":549},{"text":"<span data-type=\"title\" id=toc-3152>٩٤ </span>- ﴿رَبِّ فَلَا تَجْعَلْنِي فِي الْقَوْمِ الظَّالِمِينَ (٩٤)﴾\nمع الظالمين (١) فلا تهلكني بهلاكهم (٢) والفاء في قوله (فلا) جواب لـ (إمّا)، لأنه شرط وجزاء (٣).\n\n<span data-type=\"title\" id=toc-3153>٩٥ </span>- ﴿وَإِنَّا عَلَى أَنْ نُرِيَكَ مَا نَعِدُهُمْ﴾\nيعني: بالخُلّة التي هي أحسن. ﴿السَّيِّئَةَ﴾ يعني: أذاهم وجفائهم، يقول أعرض عن أذاهم واصفح عنهم نسختها آية القتال (٤).\n_________\n(١) وعليه تكون (في) بمعنى (مع) وهذا أحد استعمالاتها في القرآن.\nانظر: \"الأشباه والنظائر\" (١٨٩)، \"نزهة الأعين النواظر\" لابن الجوزي (٤٧٦)، \"الجنى الداني\" للمرادي (٢٥٠).\n(٢) معلوم أنه ﵊ معصوم مما يكون سببًا لجعله مع الظالمين، ولكن أمره أن يدعو بذلك إظهارًا للعبودية وتواضعًا لله.\nانظر: \"مفاتيح الغيب\" للرازي ٢٣/ ١١٧، \"البحر المحيط\" لأبي حيان ٦/ ٣٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١١٢/ ١٤٧.\n(٣) وتكون (رب) نداء معترض بين الشرط وجزائه والمعنى: إما تريني ما يوعدون فلا تجعلني يا رب في القول الظالمين.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٤١، وللزجاج ٤/ ٢١، \"إعراب القرآن\" للنحاس ٣/ ١٢١، \"جامع البيان\" للطبري ١٨/ ٥٠، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٢، \"الدر المصون\" للسمين الحلبي ٨/ ٣٦٤.\n(٤) وهي قوله تعالى: ﴿فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ﴾ [التوبة: ٥].\nوممن قال بنسخها: أبو عبيد في \"الناسخ والمنسوخ\" (١٩٥)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٤٣٢، وابن البارزي في \"ناسخ القرآن ومنسوخه\" (٤٢)، وابن العربي في \"الناسخ والمنسوخ\" ٢/ ٣٠٨، ووهبة بن سلامة في \"الناسخ والمنسوخ\" (٩٤)، وابن حزم في \"الناسخ والمنسوخ\" (٤٦)، ومكي في =","vol":"18","page":550},{"text":"﴿نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ﴾ فنجزيهم به.\n_________\n= \"الإيضاح لناسخ القرآن ومنسوخه\" (١١٨)، وعزاه السمعاني ٣/ ٤٨٩ إلى أكثر أهل العلم والتفسير، وأخرج أبو عبيد في \"الناسخ والمنسوخ\" (١٩٠)، والنحاس في \"الناسخ والمنسوخ\" واللفظ له ٢/ ٤٣٢، والبيهقي في \"السنن الكبرى\" ٩/ ١١. جميعهم من طريق علي بن أبي طلحة عن ابن عباس - ﵁ - قال: وقوله تعالى ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ﴾ فنسخ بهذا العفو عن المشركين.\nوالقول بأن هذِه الآية منسوخة قول غير صحيح بل الآية محكمة، ولكن تنزل كل آية على الحال التي تناسبه فالأمر بالعفو والصبر حال الضعف والأمر بالقتال حال القوة، أو يكون العفو والصبر مأمورًا به لمصلحة ما لم تضر بالدين أو تؤدي إلى إبطال حق أو إثبات باطل فلا تعارض بينهما حتى صار للنسخ؛ ولأن النسخ إنما يكون لشيء قاطع فإذا أمكن العمل بالآيتين فلا معنى للقول بالنسخ.\nوأما ما ورد عن ابن عباس - ﵁ - بأنها منسوخة فلا يصح الاستدلال به؛ لأن مفهوم النسخ عند السلف المتقدمين أشمل وأوسع من مدلوله عند المتأخرين فهم يطلقون النسخ على الاستثناء وتخصيص النص العام وتعيين المجمل وتقييد المطلق وأيضًا رفع حكم شرعي ثابت بالدليل بحكم شرعي آخر ثبت بدليل متراخ عنه يطلقون على ذلك كله نسخًا.\nوبهذا الإيضاح يعلم ضعف ما لهج به كثير من المفسرين وغيرهم من دعاوى النسخ حتى قال بعضهم \"الناسخ والمنسوخ\" لابن العربي ٢/ ٣٠٨ إن آية القتال ناسخة لمائة وأربع وعشرين آية، مع أن السيوطي قد ذكر. \"الإتقان\" للسيوطي ٤/ ١٤٤٧ - ١٤٤٨ أن المنسوخ من القرآن بالقران عشرون آية ونظمها في أبيات له.\nانظر: \"نواسخ القرآن\" لابن الجوزي (١٢٣، ٤٠٢)، \"البرهان\" للزركشي ٢/ ٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٨، \"الإتقان\" للسيوطي ٤/ ١٤٣٥، \"قواعد في التفسير\" ٢/ ٧٤٠، \"قواعد الترجيح\" للحربي ١/ ٨٢.","vol":"18","page":551},{"text":"<span data-type=\"title\" id=toc-3155>٩٧ </span>- قوله -﷿-: ﴿وَقُلْ رَبِّ أَعُوذُ بِكَ﴾\nأستجيرك (١) ﴿مِنْ هَمَزَاتِ الشَّيَاطِينِ﴾ أي: نزغاتهم عن ابن عباس ﵄ (٢).\nوقال الحسن: وساوسهم.\nوقال مجاهد: نفخهم ونفثهم.\nوقال ابن زيد: خنقهم الناس (٣).\nوقال أهل المعاني: يعني دفعهم بالإغواء إلى المعاصي. والهمز: شدة الدفع ومنه قيل للحرف الذي يخرج من هواء الفم بدفع همزة (٤).\n_________\n(١) من (م)، (ح).\n(٢) انظر: \"تفسير ابن حبيب\" ٢٠٥/ أ، \"الكفاية\" للحيري ٥٣/ ٢/ ب، \"معالم التنزيل\" للبغوي ٥/ ٤٢٨، \"إغاثة اللهفان\" لابن القيم ١/ ١٠٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٥١.\n(٤) قاله ابن فورك ٦/ ٣/ أ.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٨٤، \"معجم مقاييس اللغة\" لابن فارس ٦/ ٦٥، \"لسان العرب\" لابن منظور ٥/ ٤٢٦، \"عمدة الحفاظ\" للسمين الحلبي ٤/ ٢٥٩، \"تفسير القرآن\" للسمعاني ٣/ ٤٨٩.\nوهذِه الأقوال متقاربة. قال ابن القيم في \"إغاثة اللهفان\" ١/ ١٠٥: قال أبو عبيد عن الكسائي همزته ولمزته ولهزته ونهزته إذا دفعته، والتحقيق أنه دفع بنَخْز وغمز يشبه الطعن فهو دفع خاص، فهمزات الشياطين، دفعهم الوساوس والإغواء إلى القلب.","vol":"18","page":552},{"text":"<span data-type=\"title\" id=toc-3156>٩٨ </span>- قوله -﷿-: ﴿وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ (٩٨)﴾\nفي شيء من أموري (١).\n\n<span data-type=\"title\" id=toc-3157>٩٩ </span>- قوله -﷿-: ﴿حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ﴾\nيعني: هؤلاء المشركين، وذلك حين ينقطع عن الدنيا ويعاين الآخرة، قبل أن يذوق الموت. ﴿قَالَ رَبِّ ارْجِعُونِ﴾.\nولم يقل أرجعني وهو (٢) خطاب الواحد، على التعظيم، كقوله: ﴿إِنَّا نَحْنُ﴾ (٣) فخوطب على نحو هذا، كما ابتدأ بلفظ التعظيم (٤).\nوقال بعضهم: هذِه المسألة إنما كانت منهم للملائكة الذين يقبضون روحه وإنما ابتدأ الكلام بخطاب (٥) الله جل ثناؤه؛ لأنهم استغاثوا أولًا\n_________\n(١) وهذا قول ابن زيد أخرجه الطبري في \"جامع البيان\" ١٨/ ٥١ عنه وكذا ابن أبي حاتم كما في \"الدر المنثور\" ٥/ ٢٨ وهذا القول شامل لقول ابن عباس أنه عند تلاوة القرآن، ولقول عطاء عند المعاصي، ولقول عكرمة عند النزع والموت انظر \"تفسير ابن حبيب\" (٢٠٥/ أ)، \"الكفاية\" للحيري ٥٣/ ٢/ أ.\n(٢) في (م): فهو.\n(٣) كما في سورة الحجر: ٩، ﴿إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ﴾ وكما في سورة مريم: ٤٠ ﴿إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا﴾ ونحوهما.\n(٤) وهذا قول ابن قتيبة \"تأويل مشكل القرآن\" لابن قتيبة (٢٩٣)، والفراء \"معاني القرآن\" ٢/ ٢٤١، والزجاج \"معاني القرآن\" ٤/ ٢١، وأجا زه النحاس \"معاني القرآن\" ٤/ ٤٨٤ وغيرهم.\nوانظر: \"جامع البيان\" للطبري ١٨/ ٥١، \"تفسير ابن حبيب\" ٢٠٥/ أ، \"الصاحبي\" (٣٥٣)، \"تفسير ابن فورك\" ٣/ ٦/ أ، \"الوسيط\" للواحدي ٣/ ٢٩٧، \"تفسير القرآن\" للسمعاني ٣/ ٤٨٩ قال وهو المعروف.\n(٥) في الأصل: لخطاب، والتصويب من (م)، (ح).","vol":"18","page":553},{"text":"بالله تعالى، ثم رجعوا إلى مسألة الملائكة الرجوع (١) إلى الدنيا (٢).\n\n<span data-type=\"title\" id=toc-3158>١٠٠ </span>- ﴿لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ﴾\nضيعت ﴿كَلَّا﴾ أي: لا يرجع إليها، وهي كلمة ردع وزجر ﴿إِنَّهَا﴾ يعني: سؤال الرجعة ﴿كَلِمَةٌ هُوَ قَائِلُهَا﴾ ولا ينالها.\nروت عائشة - ﵂ - عن النبي - ﷺ - قال: \"إذا عاين المؤمن الملائكة قالوا نرجعك إلى الدنيا؟ فيقول إلى دار الهموم والأحزان! بل قدومًا إلى الله تعالى وأما الكافر فيقول: ﴿رَبِّ ارْجِعُونِ﴾ الآية\" (٣).\n﴿وَمِنْ وَرَائِهِمْ﴾ أمامهم (٤) ﴿بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ﴾ أي: حاجز بين (٥)\n_________\n(١) في (ح): بالرجوع.\n(٢) وهو قول الطبري في \"جامع البيان\" ١٨/ ٥٢، وضعفه السمعاني \"في تفسيره\" ٣/ ٤٨٩ حيث قال: وهذا قول ضعيف؛ لأنه قد قال: رب.\nوانظر: \"تفسير ابن فورك\" ٣/ ٦/ أ، \"معالم التنزيل\" للبغوي ٥/ ٤٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٤٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٥٢، قال: حدثنا القاسم ثنا الحسين ثني حجاج عن ابن جريج قال، قال النبي - ﷺ - لعائشة ... فذكره.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٢٩، وزاد نسبته لابن المنذر.\nوالحديث مرسل.\n(٤) وهذا أحد معاني وراء في القرآن، فقد ذكر المفسرون أن الوراء في القرآن على خمسة أوجه منها بمعنى أمام ومنه أيضًا قوله تعالى: ﴿وَكَانَ وَرَاءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا﴾ [الكهف: ٧٩].\nانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٢، \"معاني القرآن\" للفراء ٢/ ١٥٧، وللنحاس ٨/ ٢٦٤، \"جامع البيان\" للطبري ١٩/ ١، \"نزهة الأعين النواظر\" لابن الجوزي (٦٥٨).\n(٥) في (ح): وبين.","vol":"18","page":554},{"text":"الموت والرجوع إلى الدنيا عن مجاهد (١).\nوقال ابن عباس - ﵄ -: حجاب (٢).\nوقال السدي: أجل (٣).\nوقال قتادة: بقية الدنيا (٤).\nوقال الضحاك (٥)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٥٣، وآدم في \"تفسير مجاهد\" (٤٨٨) كلاهما من طريق ابن أبي نجيح عنه، وأخرجه الطبري في \"جامع البيان\" أيضًا من طريق ابن جريج عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٢٩، وزاد نسبته لعبد بن حميد.\nوانظر: \"تفسير ابن فورك\" ٣/ ٦/ أ، \"تفسير ابن حبيب\" ٢٠٥/ أ، \"الكفاية\" للحيري ٢/ ٥٤/ أ، \"معاني القرآن\" للنحاس ٤/ ٤٨٥، \"معالم التنزيل\" للبغوي ٥/ ٤٢٨، \"الوسيط\" للواحدي ٣/ ٢٩٨، \"النكت والعيون\" للماوردي ٤/ ٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٠، \"تفسير القرآن\" للسمعاني ٣/ ٤٩٠.\n(٢) هو من رواية سعيد بن جبير عنه.\nانظر: \"تفسير ابن حبيب\" ٢٠٥/ أ، \"الكفاية\" للحيري ٢/ ٥٤/ أ، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٠.\n(٣) انظر: المراجع السابقة.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤٨، والطبري في \"جامع البيان\" ١٨/ ٥٣ كلاهما من طريق معمر عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٢٩ وزاد نسبته لعبد بن حميد.\nوانظر: \"تفسير ابن حبيب\" ٢٠٥/ أ، \"الكفاية\" للحيري ٢/ ٥٤/ أ، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ٥٣ عنه بلفظ: ما بين الدنيا والآخرة.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٨٥، \"تفسير البغوي\" ٥/ ٤٢٨، \"النكت والعيون\" للماوردي ٤/ ٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٠.","vol":"18","page":555},{"text":"وابن زيد (١): ما بين الموت والبعث.\nقال أبو أمامة: القبر (٢).\nوقيل: الإمهال (٣)، وكل فصل بين شيئين برزخ (٤).\n\n<span data-type=\"title\" id=toc-3159>١٠١ </span>- قوله -﷿-: ﴿فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ (١٠١)﴾\nقال ابن عباس - ﵁ -: لا يفتخرون بالأنساب في الآخرة كما كانوا (٥) يفتخرون في الدنيا (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٥٣/ ١٨.\nانظر: (النكت والعيون\" للماوردي ٤/ ٦٦، \"الجا مع لأحكام القرآن\" للقرطبي ١٢/ ١٥٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ٥٣ عنه ولفظه: عن أبي يوسف قال: خرجت مع أبي أمامة في جنازة فلما وضعت في لحدها قال أبو أمامة: هذا برزخ إلى يوم يبعثون.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٢٩، وزاد نسبته لسعيد بن منصور وابن المنذر وابن أبي حاتم وسمويه في \"فوائده\". وهذا القول عزاه ابن حبيب ٢٠٥/ أإلى عامة المفسرين.\n(٣) قاله ابن فورك ولم ينسبه لأحد ٣/ ٧٦/ أ، وحكاه ابن عيسى كما في \"النكت والعيون\" للماوردي ٤/ ٦٧، القرطبي ١٢/ ١٥٠، وهذِه الأقوال متقاربة. وقد نقل ابن عطية في \"المحرر الوجيز\" ٤/ ١٥٦ الإجماع على أنه المدة بين موت الإنسان وبين بعثه.\nوانظر: \"الإجماع في التفسير\" للخضيري (ص ٣٥٠).\n(٤) قاله أبو عبيدة \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٢، وابن قتيبة \"تفسير غريب القرآن\" لابن قتيبة (٣٠٠)، والنحاس \"إعراب بالقرآن\" ٣/ ١٢٢ وغيرهم.\n(٥) من (م)، (ح).\n(٦) انظر: \"تفسير ابن حبيب\" ٢٠٥/ أ، \"الكفاية\" للحيري ٢/ ٥٤/ أ، \"معالم التنزيل\" للبغوي ٥/ ٤٢٩، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥١.","vol":"18","page":556},{"text":"﴿وَلَا يَتَسَاءَلُونَ﴾ قال أبو العالية: هو كقوله: ﴿وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا﴾ (١).\nوقال ابن جريج: معنى الآية: لا يسأل أحد يؤمئذٍ شيئًا (٢) بنسب، ولا يتساءلون ولا يُمتُّ إليه برحم (٣).\nواختلف المفسرون في المراد بقوله ﴿فَإِذَا نُفِخَ فِي الصُّورِ﴾ أي: النفختين عني؟\nفقال ابن عباس - ﵄ -: هي النفخة الأولى (٤).\n[١٨٩٩] أخبرنا أبو عبد الله الحسين بن محمد بن الحسين الدينوري (٥) بقراءتي عليه، قال: حدثنا عبد الله بن إبراهيم بن\n_________\n(١) المعارج: ١٠، والمعنى لا يسأل قريب عن قرابته لاشتغاله بنفسه.\nوانظر: \"تفسير ابن حبيب\" ٢٠٥/ أ، \"الكفاية\" للحيري ٢/ ٥٤/ أ.\n(٢) من (م)، (ح).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٥٥.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣٠.\n(٤) ويكون معنى الآية على هذا التأويل فإذا نفخ في الصور فصعق من في السماوات ومن في الأرض -إلَّا من شاء الله- فلا أنساب بينهم يومئذ يتواصلون بها، ولا يتساءلون ولا يتزاورون فيتساءلون عن أحوالهم وأنسابهم.\nوهذا قال به ابن قتيبة \"تأويل مشكل القرآن\" لابن قتيبة (٦٦)، والنحاس \"معاني القرآن\" ٤/ ٤٨٧.\nوانظره منسوبًا إلى ابن عباس في \"تأويل مشكل القرآن\" لابن قتيبة (٦٦)، \"معاني القرآن\" للنحاس ٤/ ٤٨٧، \"الوسيط\" للواحدي ٣/ ٢٩٩، \"معالم التنزيل\" للبغوي ٥/ ٤٢٩، \"تفسير ابن عطية\" ٤/ ١٥٦، \"زاد المسير\" لابن الجوزي ٥/ ٤٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥١.\n(٥) ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.","vol":"18","page":557},{"text":"أيوب (١)، قال: حدثنا (٢) أبو عبد الله أحمد بن (عبد الرحمن) (٣) بن أبي عوف (٤)، قال: حدثنا إسماعيل (بن عبيد بن أبي كريمة) (٥) الحراني (٦)، حدثنا محمد بن سلمة (٧)، عن أبي عبد الرحيم (٨)، قال: حدثنا زيد بن أبي أنيسة (٩)، عن المنهال بن عمرو (١٠)، عن سعيد بن جبير (١١)، عن عبد الله بن عباس - ﵄ - في قوله تعالى: ﴿فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ﴾ فهذا في النفخة الأولى ﴿وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ﴾ ﴿فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ﴾ ﴿ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ﴾ (١٢)\n_________\n(١) أبو محمد البغدادي البزار، ثقة، متقن.\n(٢) من (م)، (ح).\n(٣) من (م)، (ح).\n(٤) أحمد بن عبد الرحمن بن مرزوق بن عطية أبو عبد الله بن أبي عوف البزوري. قال الخطيب: كان ثقة نبيلًا رفيعًا جليلًا له منزلة من السلطان ومودة في أنفس العوام ومال من الدنيا واسعة وطريق في الخير محمودة؛ مات سنة (٢٩٧ هـ) \"الأنساب\" للسمعاني ٢/ ١٩٨، \"تاريخ بغداد\" ٤/ ٢٤٥، \"طبقات الحنابلة ٩) ١/ ٥٠.\n(٥) في الأصل: ابن أبي خزيمة، والتصويب من (م)، (ح) ومصادر ترجمته.\n(٦) أبو أحمد، ثقة يغرب.\n(٧) أبو عبد الله الحراني، ثقة.\n(٨) خالد بن أبي يزيد بن سماك، ثقة.\n(٩) الجزري أبو أسامة، ثقة له أفراد.\n(١٠) الأسدي، صدوق ربما وهم.\n(١١) ثقة، حافظ، فقيه.\n(١٢) الزمر: ٦٨.","vol":"18","page":558},{"text":"﴿وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ (٢٧)﴾ (١).\nوقال ابن مسعود - ﵁ -: هي النفخة الثانية (٢).\n[١٩٠٠] أخبرنا الحسين بن محمد بن فنجويه (٣)، قال: حدثنا عبيد الله بن محمد بن شنبة (٤)، قال: حدثنا جعفر بن محمد الفريابي (٥)، قال: حدثنا يزيد بن موهب الرملي (٦)، قال: حدثنا\n_________\n(١) [١٨٩٩] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٨/ ٥٤، والحاكم في \"مستدركه\" ٢/ ٤٢٨ (٣٤٨٩)، وقال صحيح الإسناد ولم يخرجاه ووافقه الذهبي كلاهما من طريق مطرف عن المنهال بن عمرو به نحوه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣٠، وزاد نسبته لسعيد بن منصور وعبد بن حميد وابن المنذر وابن أبي حاتم.\n(٢) والمعنى أنه إذا نفخ في الصور النفخة الثانية فلا تنفع الأنساب يومئذٍ ولا يسأل القريب قريبه حسنة واحدة.\nوهذا القول قال به ابن عباس أيضًا في رواية عطاء عنه وقال به الإمام أحمد واقتصر عليه السمرقندي في \"بحر العلوم\" ٢/ ٤٢١، وابن كثير كذلك ١٠/ ١٤٨، واختاره القرطبي ١٢/ ١٥١.\nوانظر: \"الوسيط\" للواحدي ٣/ ٢٩٩، \"معالم التنزيل\" للبغوي ٥/ ٤٢٩، \"زاد المسير\" لابن الجوزي ٥/ ٤٩٠.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٥) أبو بكر الفريابي القاضي، إمام، حافظ ثبت.\n(٦) يزيد بن خالد بن يزيد بن عبد الله بن مَوْهَب الرملي أبو خالد، الهمداني، يروي عن الليث بن سعد وعنه ابن قتيبة قال ابن حجر: ثقة عابد مات سنة (٢٣٢ هـ)، =","vol":"18","page":559},{"text":"عيسى بن يونس (١)، عن هارون بن أبي وكيع (٢)، قال سمعت زاذان (أبا عمر) (٣) (٤) يقول: دخلت على ابن مسعود - ﵁ - فوجدت أصحاب الحِبَر اليمنية (٥) قد سبقوني إلى المجالس، فناديته يا عبد الله بن مسعود: من أجل أني رجل أعجمي أدنيت هؤلاء وأقصيتني؟ ! فقال: آدنه. فدنوت حتى ما كان بيني وبينه جليس، فسمعته يقول: يؤخذ بيد العبد أو الأمة يوم القيامة، فينصب على رؤوس الأولين والآخرين، ثم ينادي منادٍ: هذا فلان بن فلان فمن كان له قِبَلَه حق فليأت إلى حقه، فتفرح المرأة أن يكون لها الحق على أبيها أو على زوجها، أو على ابنها أو على أختها (٦). ثم قرأ ابن مسعود - ﵁ -: ﴿فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ﴾ قال: فيقول الرب (٧) تعالى: آت هؤلاء حقوقهم، فيقول: رب فنيت الدنيا، فمن أين أوتيهم؟\n_________\n= \"الثقات\" لابن حبان ٩/ ٢٧٦، \"التهذيب\" للمزي ٣٢/ ١١٤، \"التقريب\" لابن حجر (٧٧٥٨).\n(١) أبو عمرو، ويقال: أبو محمد ثقة، مأمون.\n(٢) أبو عبد الرحمن الكوفي، لا بأس به.\n(٣) (ح): أبا عمرو.\n(٤) صدوق، يرسل، وفيه تشيع.\n(٥) في (ح): الخير والميمنة.\nوالحِبَر: جمع حبير، والحبير من البرود ما كان موشيًا مخططًا وهو برد يمانٍ.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٢٨، \"لسان العرب\" لابن منظور ٤/ ١٥٩ (حبر).\n(٦) في (ح): أخيها.\n(٧) في (ح): الله.","vol":"18","page":560},{"text":"فيقول للملائكة: خذوا من أعماله فأعطوا كل إنسان (على قدرِ) (١) طِلْبَتِه، فإن كان وليًّا لله تعالى، فَضُلَتْ له من حسناته مثقال (٢) حبة من خردل، ضاعفها (٣) حتى يدخله بها الجنة. ثم قرأ ابن مسعود - ﵁ -: ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا (٤٠)﴾ (٤). وإن كان عبدًا شقيًا قالت الملائكة: رب فنيت حسناته وبقي طالبون. فيقول: خذوا من أعمالهم السيئة فأضيفوها إلى سيئاته، وصكوا له صكًا إلى النار (٥).\n_________\n(١) في (م)، (ح): بقدر.\n(٢) في الأصل: مثال، والتصويب من (م)، (ح).\n(٣) في الأصل: ضاعفه، وفي (م): يضاعفها، والتصويب من (ح)، والطبري في \"جامع البيان\".\n(٤) النساء: ٤٠.\n(٥) [١٩٠٠] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٤/ ٢٠٢ من طريق يزيد بن موهب عن عيسى به نحوه، وقال أبو نعيم: هارون تفرد به عنه زاذان، ورواه يحيى ابن زكريا الأنصاري عنه مختصرًا مرفوعًا.\nوأخرجه الطبري في \"جامع البيان\" ١٨/ ٥٤ - ٥٥، وابن عساكر ١٨/ ٢٨٥ كلاهما من طريق الحسين عن عيسى بن يونس به نحوه.\nوأخرجه أيضًا مختصرًا من طريق ابن فضيل عن هارون به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣٠، وزاد نسبته لابن المنذر وابن أبي حاتم عن ابن مسعود مختصرًا.","vol":"18","page":561},{"text":"<span data-type=\"title\" id=toc-3160>١٠٢ </span>- قوله -﷿-: ﴿فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾\n\n<span data-type=\"title\" id=toc-3161>١٠٣ </span>- ﴿وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ﴾\n\n<span data-type=\"title\" id=toc-3162>١٠٤ </span>- ﴿تَلْفَحُ﴾\nتسفع ﴿وُجُوهَهُمُ النَّارُ وَهُمْ فِيهَا كَالِحُونَ﴾ عابسون، عن ابن عباس ﵄ (١). وقال غيره: الكلوح: أن تتقلص الشفتان عن (٢) الأسنان حتى تبدو الأسنان (٣).\nقال ابن مسعود - ﵁ -: ألم تر إلى الرأس المُشبَّط (٤) بالنار، قد بدت أسنانه وقلصت شفتاه (٥).\n_________\n(١) أخرجه البخاري معلقًا عنه، كتاب التفسير، باب تفسير سورة المؤمنون، ووصله الطبري في \"جامع البيان\" ١٨/ ٥٦ من طريق علي بن أبي طلحة عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣١، وزاد نسبته لابن المنذر وابن أبي حاتم.\nوانظر: \"تفسير ابن حبيب\" ٢٠٥/ أ، \"الكفاية\" للحيري ٢/ ٥٤/ أ، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٢.\n(٢) في الأصل: على، والتصويب من (ح).\n(٣) وهو قول الزجاج \"معاني القرآن\" ٤/ ٢٣، والنحاس \"إعراب القرآن\" ٣/ ١٢٣، والطبري في \"جامع البيان\" ١٨/ ٥٥، وابن فورك ٣/ ٧٦/ أ، وقال السمعاني ٣/ ٤٩٢، وهو المروي في التفسير.\n(٤) أي: المحرق صوفه وشعره لينظف، وأصل الإشاطة الإحراق.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٣٣٨ (شيط).\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤٨، والطبري في \"جامع البيان\" ١٨/ ٥٦، والطبراني في \"المعجم الكبير\" ٩/ ٢٢٩ (٩١٢١) قال في \"مجمع الزوائد\" ٧/ ٧٣: رجاله ثقات إلَّا أن أبا عبيدة لم يسمع من أبيه. =","vol":"18","page":562},{"text":"قال الأعشى:\nوله (١) المُقَدّم لا مثيل له ... ساعةَ الشِّدق عن (الناب كلح) (٢)\n[١٩٠١] أخبرني الحسين بن محمد بن الحسين (٣)، قال: حدثنا (٤) أحمد بن جعفر بن أحمد بن حمدان بن عبد الله (٥)، حدثنا محمد بن إسحاق المسوحي (٦)، قال: حدثنا يحيى الحمّاني (٧)، قال: حدثنا ابن مبارك (٨)، قال: حدثنا سعيد بن يزيد أبو شجاع (٩)، عن أبي\n_________\n= وأخرجه هناد في \"الزهد\" (٣٠٩)، والحاكم في \"المستدرك\" ٢/ ٤٢٩ (٣٤٩١) بلفظ قال: ككلوح الرأس النضيج، ثم قال: صحيح الإسناد ولم يخرجاه ووافقه الذهبي في \"التلخيص\".\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣١، وزاد نسبته للفريابي وابن أبي شيبة وابن المنذر وابن أبي حاتم.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٨٨، \"تفسير القرآن\" للسمعاني ٣/ ٤٩٢.\n(١) في الأصل، (ح): لا ... ولا، والتصويب من (م) ومصادر البيت.\n(٢) في الأصل: عن النار صلح، وفي (م): عن النار كلح، والتصويب من (ح) والطبري في \"جامع البيان\".\nوالبيت في \"ديوانه\" (ص ٤٠)، \"جامع البيان\" للطبري ١٨/ ٥٦، والقرطبي ١٢/ ١٥٢، من قصيدة يمدح بها إياس بن قبيصة الطائي.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) من (م)، (ح).\n(٥) أبو بكر القطيعي، ثقة.\n(٦) أبو عبد الله المسوحي، صدوق.\n(٧) أبو زكريا الحِمَّاني الكوفي، حافظ إلَّا أنه يتهم بسرقة الأحاديث.\n(٨) في (م)، (ح): ابن المبارك. وهو ثقة، ثبت، فقيه، عالم.\n(٩) أبو شجاع الإسكندراني، ثقة، عابد.","vol":"18","page":563},{"text":"السمح (١)، عن أبي الهيثم (٢)، عن أبي سعيد الخدري (٣) - ﵁ - عن النبي - ﷺ - في قوله -﷿-: ﴿تَلْفَحُ وُجُوهَهُمُ النَّارُ وَهُمْ فِيهَا كَالِحُونَ (١٠٤)﴾ قال: \"تشويه النار، فتقلص شفته العليا، حتى تبلغ وسط رأسه، وتسترخي شفته السفلى حتى تبلغ سرته\" (٤).\n_________\n(١) درَّاج بن سمعان، صدوق، في حديثه عن أبي الهيثم ضعف.\n(٢) سليمان بن عمرو المصري، ثقة.\n(٣) صحابي جليل.\n(٤) [١٩٠١] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه يحيى الحماني، وحديث أبي السمح عن أبي الهيثم فيه ضعف.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٨/ ١٨٢ من طريق يحيى الحماني به وقال: تفرد به أبو شجاع عن أبي السمح.\nوأخرجه الترمذي، كتاب صفة جهنم، باب ما جاء في صفة طعام أهل النار (٢٥٨٧)، وكتاب التفسير، باب ومن سورة المؤمنين (٣١٧٦)، وأحمد في \"مسنده\" ٣/ ٨٨ (١١٨٣٦)، وفي \"الزهد\" (٢٧)، وأبو يعلى في \"مسنده\" ٢/ ٥١٦ (١٣٦٧)، وابن أبي عاصم في \"الزهد\" ١/ ٢٠، والحاكم في \"مستدركه\" ٢/ ٢٦٩ (٢٩٧١)، ٤٢٨ (٣٤٩٠)، والبيهقي في \"البعث والنشور\" (ص ٢٧٥)، (٥٨٥)، والواحدي في \"الوسيط\" ٣/ ٢٩٨، والبغوي في \"شرح السنة\" ١٥/ ٢٥١ (٤٤١٦)، وفي \"التفسير\" ٥/ ٤٣٠، وأبو نعيم في \"حلية الأولياء\" ٨/ ١٨٢.\nجميعهم من طريق عبد الله بن المبارك به.\nوأخرجه ابن المبارك في \"الزهد\" (٨٤) (٢٩٢) وهو من زوائد نعيم بن حماد. وفي \"المسند\" له (٧٦) (١٢٦) به. وذكره السيوطي في \"الدر المنثور\" ٥/ ٣١، وزاد نسبته لابن أبي شيبة وعبد بن حميد وابن أبي الدنيا في صفة النار، وابن المنذر وابن أبي حاتم وابن مروديه. =","vol":"18","page":564},{"text":"<span data-type=\"title\" id=toc-3163>١٠٥ </span>- قوله -﷿-: ﴿أَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ (١٠٥)﴾.\n\n<span data-type=\"title\" id=toc-3164>١٠٦ </span>- ﴿قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا﴾\nالتي كتبت علينا.\nقرأ أهل الكوفة إلَّا عاصمًا (شَقاوتنا) بالألف وفتح الشين (١) وقرأ غيرهم: (شِقوتنا) بغير ألف وكسر الشين (٢).\nوهما لغتان (٣).\n_________\n= والحديث قال عنه الترمذي: حديث حسن صحيح غريب. وصححه أيضًا الحاكم ووافقه الذهبي، وقال البغوي في \"شرح السنة\": حسن غريب.\nوقال الحاكم سمعت أبا العباس محمد بن يعقوب قال سمعت العباس بن محمد الدوري يقول: سألت يحيى بن معين عن أحاديث درّاج عن أبي الهيثم عن أبي سعيد فقال: هذا إسناد صحيح. وضعفه الألباني في \"ضعيف سنن الترمذي\" (٤٨٣، ٦٢١).\n(١) وهي قراءة حمزة والكسائي وخلف وافقهم الحسن والأعمش.\nانظر: \"السبعة\" لابن مجاهد (٤٤٨)، \"التيسير\" للداني (١٣٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٨٨.\n(٢) وهي قراءة ابن كثير ونافع وأبي عمرو ابن عامر وعاصم وأبي جعفر ويعقوب.\nانظر المصادر السابقة.\n(٣) قاله الكسائي، فالشقاوة كالسلامة والسعادة وهي لغة فاشية، وأما الشقوة كالفطنة، والردة وهي لغة كثيرة في الحجاز.\nانظر: \"معاني القراءات\" للأزهري ٢/ ١٩٦، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠١، \"الحجة\" لابن خالويه (٢٥٨)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣١، \"شرح الهداية\" ٢/ ٤٣٧، \"تفسير ابن حبيب\" ٢٠٥/ ب، \"الكفاية\" للحيري ٢/ ٥٤/ ب، \"البحر المحيط\" لأبي حيان ٦/ ٣٨٩.","vol":"18","page":565},{"text":"وهي المضرة اللاحقة في العاقبة (والسعادة: المنفعة اللاحقة في العاقبة) (١).\n﴿وَكُنَّا قَوْمًا ضَالِّينَ﴾.\n\n<span data-type=\"title\" id=toc-3165>١٠٧ </span>- ﴿رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ (١٠٧)﴾\nفيجابون بعد ألف سنة (٢).\n\n<span data-type=\"title\" id=toc-3166>١٠٨ </span>- ﴿قَالَ اخْسَئُوا فِيهَا﴾\nأي: أبعدوا كما يقال للكلب: اخسأ، إذا طرد وأبعد (٣).\n﴿وَلَا تُكَلِّمُونِ﴾ في رفع العذاب فإني لا أرفعه عنكم ولا أخففه عليكم.\nوقيل: هو دلالة على الغضب اللازم لهم، فعند ذلك أيس المساكين (٤) من الفرج (٥).\n_________\n(١) من (م)، (ح)، وانظر \"تفسير ابن فورك\" ٣/ ٧/ أ.\n(٢) روي ذلك عن ابن عباس ﵄، وقيل يتركهم مثلي مقدار الدنيا فالله أعلم بذلك فهو من علم الغيب الذي لا تثبت معرفته إلَّا بنقل صحيح عن الله أو عن رسوله - ﷺ -.\nانظر: \"جامع البيان\" للطبري ١٨/ ٦٠، \"الدر المنثور\" ٥/ ٣٢، \"تفسير ابن حبيب\" ٢٠٥/ ب، \"الكفاية\" للحيري ٢/ ٥٤/ ب، \"تفسير القرآن\" للسمعاني ٣/ ٤٩٣.\n(٣) انظر: \"معاني القرآن\" للزجاج ٤/ ٢٤، وللنحاس ٤/ ٤٨٨، \"تفسير ابن حبيب\" ٢٠٥/ ب، \"تفسير ابن فورك\" ٣/ ٧/ أ، \"الكفاية\" للحيري ٢/ ٥٤/ ب، \"تفسير القرآن\" للسمعاني ٣/ ٤٩٣.\n(٤) في (م): المشركين.\n(٥) انظر: \"جامع البيان\" للطبري ١٨/ ٥٩، \"تفسير ابن فورك\" ٣/ ٧/ أ.","vol":"18","page":566},{"text":"قال الحسن: هو آخر كلام يتكلم به أهل النار، ثم لا يتكلمون بعدها، إلَّا الشهيق والزفير، ويصير لهم عُواء الكلب ولا يُفْهِمون ولا يُفْهَمون (١).\n\n<span data-type=\"title\" id=toc-3167>١٠٩ </span>- قوله -﷿-: ﴿إِنَّهُ﴾\nهذِه الهاء عماد، وتسمى أيضًا المجهولة ﴿كَانَ فَرِيقٌ مِنْ عِبَادِي﴾ وهم المؤمنون ﴿يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-3168>١١٠ </span>- ﴿فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا﴾\nقرأ أهل المدينة والكوفة إلَّا عاصمًا بضم السين ها هنا وفي سورة ص (٢).\n_________\n(١) كما قال تعالى: ﴿فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ (١٠٦)﴾ [هود: ١٠٦]. والزفير أول نهاق الحمار وشبهه، والشهيق آخر نهيقه إذا ردده في الجوف عند فراغه من نهاقه.\nوقال ابن عباس ﵄: الزفير الصوت الشديد في الحلق والشهيق الصوت الضعيف في الصدر.\nوأخرج عبد الرزاق في \"تفسير القرآن\" ٢/ ٤٩ عن قتادة قال: صوت الكافر في النار مثل صوت الحمار أوله زفير وآخره شهيق.\nوانظر: \"جامع البيان\" للطبري ١٢/ ١١٦ - ١١٧، \"الدر المنثور\" ٣/ ٦٣٥، \"تفسير ابن فورك\" ٣/ ٧/ أ، \"معالم التنزيل\" للبغوي ٥/ ٤٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٤.\n(٢) وهي قوله: ﴿أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ (٦٣)﴾ [ص: ٦٣].\nوبها قرأ نافع وحمزة والكسائي وأبو جعفر وخلف وافقهم الأعمش.\nانظر: \"السبعة\" لابن مجاهد (٤٤٨)، \"التيسير\" للداني (١٣٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٨٨.","vol":"18","page":567},{"text":"وقرأ الباقون بكسره (١).\nقال الخليل وسيبويه: هما لغتان، مثل قول العرب: بحر لُجِّيّ ولِجِّيّ، وكوكب دُرِّيّ ودِرّيّ وكُرسي وكِرسي (٢).\nوقال الكسائي والفراء: الكسر بمعنى الاستهزاء بالقول والضم بمعنى التسخّر (٣) والاستعباد بالفعل (٤).\n_________\n(١) أي: بكسر السين في الموضعين.\nوبها قرأ ابن كثير وابن عامر وعاصم وأبو عمرو ويعقوب وافقهم اليزيدي وابن محيصن والحسن.\nانظر: المصادر السابقة.\n(٢) حكاه الأزهري وغيره عنهما، وحكاه الفراء والأزهري أيضًا وغيرهما عن الكسائي.\nواختاره الطبري في \"جامع البيان\" ١٨/ ٦١، وقال الشنقيطي \"أضواء البيان\" للشنقيطي ٥/ ٨٢٨: وهو الحق إن شاء الله.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٤٣، وللزجاج ٤/ ٢٤، \"إعراب القرآن\" للنحاس ٣/ ١٢٤، \"معاني القراءات\" للأزهري ٢/ ١٩٧، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠١، \"شرح الهداية\" ٢/ ٤٣٧.\n(٣) في (م)، (ج): التسخير.\n(٤) حكاه عنهما ابن حبيب ٢٠٥/ ب، والحيري ٢/ ٥٥/ أ، والبغوي ٥/ ٤٣٠، وأبو حيان ٦/ ٤٢٣، والشنقيطي ٥/ ٨٢٨، ونقله القرطبي ١٢/ ١٥٤، والشوكاني ٣/ ٥٠٠ عن المصنف عن الكسائي.\nقلت: وفي نسبة التفريق بين الكسر والضم إلى الكسائي نظر.\nوذلك لأن عددًا من الأئمة نقلوا عن الكسائي خلافه. قال الفراء \"معانى القرآن\" ٢/ ٢٤٣، وهو في مذهبه يعني: الكسائي -بمنزلة قولهم العُصي والعِصي والأُسوة والإسوة. =","vol":"18","page":568},{"text":"ولم يختلفوا في سورة الزخرف (١) أنه بالضم؛ لأنه بمعنى التسخّر والاستعباد (٢) إلَّا ما روي عن ابن مُحيصن فإنه كسره قياسًا على سائره وهو غير قوي (٣).\n_________\n= وقال النحاس \"إعراب القرآن\" ٣/ ١٢٤: قال الكسائي هما لغتان بمعنى واحد.\nوقال الأزهري: \"معاني القراءات\" للأزهري ٢/ ١٩٦، وروي عن الكسائي والخليل وسيبويه أنهما بمعنى واحد. فهذا يظهر أن رأي الكسائي أنهما لغتان كقول الخليل وسيبويه.\nويحمل لسعة التفريق إليه أنها رواية أخرى عنه -ولم أقف عليهم-.\nأو أنها سبق قلم من ابن حبيب وتبعه من بعده.\nوكذا نسبة التفريق إلى الفراء فإني لم أقف عليه عند هذِه الآية بنص على ذلك، بل قال: وقال الذين كسروا، ثم ذكر التفريق، ومما يدل على عدم صحة نسبة التفريق إليه قول النحاس في \"إعراب القرآن\" ٣/ ١٢٤: ولا يعرف هذا التفريق الخليل ولا سيبويه رحمهما الله ولا الكسائي ولا الفراء، فهذا يظهر أن مذهب الفراء أنهما لغتان، والله أعلم.\nانظر: \"معاني القرآن\" للنحاس ٤/ ٤٨٨، وللزجاج ٤/ ٢٤، \"الحجة\" لابن خالويه (٢٥٩)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣١، \"شرح الهداية\" ٢/ ٤٣٧، \"زاد المسير\" لابن الجوزى ٥/ ٤٩٣.\n(١) وهي قوله تعالى: ﴿لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا﴾ [٣٢].\n(٢) انظر: \"معاني القراءات\" للأزهري ٢/ ١٩٦، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠١، \"التيسير\" للداني (١٣٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٢٩، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣١، \"شرح الهداية\" ٢/ ٤٣٧، \"السبعة\" لابن مجاهد (٤٤٨).\n(٣) وهي قراءة شاذة ورويت أيضًا عن ابن أبي ليلى وعمرو بن ميمون وابن مسلم. وهي مقوية لقول من جعلهما بمعنى واحد.\nانظر: \"مختصر في شواذ القرآن\" (١٣٥)، \"المبسوط في القراءات العشر\" لابن =","vol":"18","page":569},{"text":"﴿حَتَّى أَنْسَوْكُمْ ذِكْرِي﴾ (أي: أنساكم) (١) اشتغالكم بالاستهزاء بهم وتسخرهم (٢) ﴿ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ﴾.\nنظيره قوله -﷿-: ﴿إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ (٢٩)﴾ (٣).\n\n<span data-type=\"title\" id=toc-3169>١١١ </span>- ﴿إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا﴾\nعلى استهزائكم (٤) وأذاكم في الدنيا، والجزاء: مقابلة العمل بما يستحق (٥) عليه من ثواب أو عقاب ﴿أَنَّهُمْ هُمُ الْفَائِزُونَ﴾.\nقرأ حمزة والكسائي: (إنهم) بكسر الألف (٦) على الاستئناف (٧)\n_________\n= مهران الأصبهاني (٢٦٣)، \"إتحاف فضلاء البشر\" للدمياطي (٣٢٠)، \"البحر المحيط\" لأبي حيان ٦/ ٣٩٠، \"الدر المصون\" للسمين الحلبي ٥/ ٢٠٤، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٢/ ب.\n(١) من (م)، (ح).\n(٢) في (م)، (ح): وتسخيرهم.\n(٣) المطففين: ٢٩.\n(٤) في (ح): الاستهزاء.\n(٥) في (ح): استحق.\n(٦) انظر: \"السبعة\" لابن مجاهد (٤٤٨)، \"التيسير\" للداني (١٣٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٣)، \"النشر في القراءات العشر\" لابن المجزري ٢/ ٣٢٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٨٨ - ٢٨٩.\n(٧) وعليه يكون الجزاء محذوفًا لم يذكر ما هو.\nانظر: \"معاني القراءات\" للأزهري ٢/ ١٩٧، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠٢، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣١، \"الحجة\" لابن خالويه (٢٥٩)، \"معاني القرآن\" للفراء ٢/ ٢٤٣، \"شرح الهداية\" ٢/ ٤٣٨.","vol":"18","page":570},{"text":"وقرأ الباقون بفتحه على معنى: لأنهم هم الفائزون. ويحتمل أن يكون نصبًا بوقوع الجزاء عليه، أي: جزيتهم اليوم الفوز بالجنة (١).\n\n<span data-type=\"title\" id=toc-3170>١١٢ </span>- قوله -﷿-: ﴿قَالَ كَمْ لَبِثْتُمْ فِي الْأَرْضِ عَدَدَ سِنِينَ (١١٢)﴾\n\n<span data-type=\"title\" id=toc-3171>١١٣ </span>- ﴿قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ﴾\nنسوا لعظم ما هم فيه من العذاب مدة مكثهم في الدنيا، وهذا توبيخ من الله تعالى لمنكري البعث وإلزام الحجة عليهم.\nقرأ حمزة والكسائي (قل كم لبثتم) (قل إن) (٢) على الأمر؛ لأن في مصاحف أهل الكوفة (قل) بغير ألف (٣). ومعنى الآية: قولوا كم لبثتم؟ فأخرج الكلام مخرج الأمر للواحد والمراد به الجمع (٤) إذ كان مفهومًا\n_________\n(١) انظر: المراجع السابقة، \"معاني القرآن\" للزجاج ٤/ ٢٤، وللنحاس ٤/ ٤٨٩، \"الدر المصون\" للسمين الحلبي ٨/ ٣٧٢.\n(٢) [١١٢، ١١٤].\nانظر: \"السبعة\" لابن مجاهد (٤٤٩)، \"التيسير\" للداني (١٣٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (١٦٣)، \"التذكرة\" لابن غلبون ٢/ ٤٥٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠.\n(٣) قال ابن عاشر:\nمن مريم لصاد قل ذ الأول ... في الأنبيا للكوفي قال يُجْعلُ\nفي ﴿قَالَ كَمْ﴾ مع ﴿قَالَ إِنَّ﴾ عكس جرى ..\nانظر: \"المصاحف\" لابن أبي داود (٥٠)، \"المقنع\" (١٥٩)، \"جامع البيان\" للطبري ١٨/ ٦٢، \"دليل الحيران\" للحاج صالح ناظم بن محمد بن اسماعيل (٢٦٤)، \"سمير الطالبين في ضبط ورسم الكتاب المبين\" للضباع (١٠٤).\n(٤) في (م)، (ح): الجماعة.","vol":"18","page":571},{"text":"معناه. ويجوز أن يكون الخطاب لكل واحد منهم أي: قل يا أيها الكافر (١) (٢).\nوقرأ الباقون: ﴿قَالَ﴾ في الحرفين وكذلك هما في مصاحفهم (٣) بالألف على معنى: قال الله.\nوقرأ ابن كثير: ﴿قل كم﴾ على الأمر، وقال: (إن على الخبر) (٤) وهي قراءة ظاهرة؛ لأن الثانية جواب (٥).\n﴿فَاسْأَلِ الْعَادِّينَ﴾ أي: الحسّاب عن قتادة (٦).\n_________\n(١) في (م)، (ح): الكافرون.\n(٢) وانظر الوجهين في: \"الحجة\" لابن خالويه (٢٥٩)، \"معاني القراءات\" للأزهري ٢/ ١٩٨، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠٢، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٢، \"شرح الهداية\" ٢/ ٤٣٨، \"البحر المحيط\" لأبي حيان ٦/ ٣٩١.\n(٣) ومخالفة عاصم لمصاحف الكوفة؛ لأنها رسمت بغير ألف وهو يقرؤها بألف، ويحتمل أنه وافقها على تقدير حذف من الرسم وإرادتها.\nانظر: \"الدر المصون\" للسمين الحلبي ٨/ ٣٧٢ - ٣٧٣.\nوكتبت: (قال كم)، و(قال إن) برسمين مختلفين في المصاحف العثمانية ليتفق رسم كل مصحف مع القراءات التي يقرأ بها، إذلو كتبت المصاحف كلها برسم واحد لما كان هناك ما يدل على إحدى القراءتين. \"الفتح الرباني\" لمحمد محيسن (١٠٣).\n(٤) في الأصل: وقال أبو علي، وهو خطأ والتصويب من (م)، (ح).\n(٥) والمعنى: قل كم لبثتم، قال إن لبثتم إلَّا قليلًا.\nانظر: المراجع السابقة.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤٩، والطبري في \"جامع البيان\" ١٨/ ٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١١، وذكره السيوطي في \"الدر المنثور\" ٥/ ٣٤، وزاد نسبته لعبد بن حميد وابن المنذر. =","vol":"18","page":572},{"text":"وقال مجاهد: هم الملائكة الذين يحفظون أعمال بني آدم ويحصونها عليهم (١).\n\n<span data-type=\"title\" id=toc-3172>١١٤ </span>- ﴿قَالَ إِنْ لَبِثْتُمْ﴾\nفي الدنيا ﴿إِلَّا قَلِيلًا لَوْ أَنَّكُمْ كُنْتُمْ تَعْلَمُونَ﴾ قدر لبثكم فيها.\n\n<span data-type=\"title\" id=toc-3173>١١٥ </span>- قوله -﷿-: ﴿أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا﴾\nأي: لعبًا وباطلًا لا لحكمة.\nوالعبث: العمل لا لغرض (٢)، وهو نصب على الحال عن سيبويه وقطرب.\n_________\n= وانظر: \"تفسير ابن فورك\" ٣/ ٧/ ب، \"بحر العلوم\" للسمرقندي ٢/ ٤٢٣، \"معاني القرآن\" للنحاس ٤/ ٤٨٩، \"إعراب القرآن\" للنحاس ٣/ ١٢٥، \"النكت والعيون\" للماوردي ٤/ ٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٦.\n(١) أخرجه الطبري في \"جامع البيان\" ٦٣/ ١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١١، وآدم في \"تفسير مجاهد\" (٤٨٨)، وذكره السيوطي في \"الدر المنثور\" ٥/ ٣٤، وزاد نسبته لابن أبي شيبة وعبد بن حميد وابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٣/ ٧/ ب، \"بحر العلوم\" للسمرقندي ٢/ ٤٢٣، \"معاني القرآن\" للنحاس ٤/ ٤٨٩، \"إعراب القرآن\" للنحاس ٣/ ١٢٥، \"النكت والعيون\" للماوردي ٤/ ١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٦.\nوقال الطبري في \"جامع البيان\": والأولى أن يقال هم الذين يعدون عدد الشهور والسنين وغير ذلك وجائز أن يكونوا الملائكة، وجائز أن يكونوا بني آدم وغيرهم، ولا حجة بأي ذلك من أين ثبتت صحتها، فغير جائز توجيه معنى ذلك إلى بعض العادين دون بعض.\n(٢) أي: ليس لغرض صحيح إذ لو كان العمل لغرض ولكنه غير صحيح فهو عبث. يقال: عبث يعبث عبثًا إذا خلط عمله بلعب وأصله من قولهم: عبثت الأقط أي: خلطته. =","vol":"18","page":573},{"text":"مجازه: عابثين (١). وقال أبو عبيدة: على المصدر (٢).\nوقال بعض نحاة (٣) الكوفة: على الظرف أي: بالعبث (٤).\nوقال بعض نحاة البصرة: للعبث (٥).\n﴿وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ﴾. قال أمير المؤمنين علي بن أبي طالب - ﵁ -: يا أيها الناس اتقوا الله تعالى فما خلق امرؤٌ عبثًا فيلهوا، ولا أهمل سدى فيلغو (٦).\n[١٩٠٢] أخبرنا محمد بن القاسم بن أحمد (٧) بقراءتي عليه، قال:\n_________\n= انظر: \"معجم مقاييس اللغة\" لابن فارس ٤/ ٢٠٥، \"لسان العرب\" لابن منظور ٢/ ١٦٦، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٤٣).\n(١) انظر: \"تفسير ابن حبيب\" ٢٠٦/ أ، \"الكفاية\" للحيري ٢/ ٥٥/ أ، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٦، \"الدر المصون\" للسمين الحلبي ٨/ ٣٧٤، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٢، \"الكشاف\" للزمخشري ٣/ ٢٠١.\n(٢) لم أقف عليه في \"مجاز القرآن\" له.\nوانظر: \"تفسير ابن حبيب\" ٢٠٦/ أ، \"الكفاية\" للحيري ٢/ ٥٥/ أ، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٦.\n(٣) في (ج): أهل.\n(٤) انظر: \"تفسير ابن حبيب\" ٢٠٦/ أ، \"الكفاية\" للحيري ٢/ ٥٥/ أ.\n(٥) انظر: \"تفسير ابن حبيب\" ٢٠٦/ أ، \"الكفاية\" للحيري ٢/ ٥٥/ أ، \"الدر المصون\" للسمين الحلبي ٨/ ٣٧٥، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٢ أي: مفعو، لأجله.\n(٦) نسبه المصنف إليه في \"عرائس المجالس\" (٢٢).\n(٧) الماوردي النيسابوري المصنف، لم يذكر بجرح أو تعديل.","vol":"18","page":574},{"text":"حدثنا أبو بكر محمد بن محمد بن نصير (١)، قال: حدثنا محمد بن موسى (٢)، قال: حدثنا أبو شعيب الحراني (٣)، قال: حدثنا يحيى ابن عبد الله بن (٤) الضحاك (٥)، قال سمعت الأوزاعي (٦) يقول: بلغني أن في السماء ملكًا ينادي كل يوم: ألا ليت الخلائق لم يخلقوا، أو: يا ليتهم إذ خلقوا عرفوا لم خلقوا له، وجلسوا ساعة فذكروا ما عملوا (٧).\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) عبد الله بن الحسن ثقة، مأمون لكنه يخطئ.\n(٤) في الأصل: عن، والتصويب من (م)، (ح)، ومصادر ترجمته.\n(٥) البابلُتّي أبو سعيد الحراني، ضعيف.\n(٦) أبو عمرو الفقيه، ثقة، جليل.\n(٧) [١٩٠٢] الحكم على الإسناد:\nإسناده ضعيف، فيه يحيى البابلتي، ومن لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٦/ ١٤٢ من طريق أبي شعيب به.\nونسبه إليه المصنف في \"عرائس المجالس\" (٢٢).\nوأورد الحكيم الترمذي في \"نوادر الأصول\" ١/ ٣٧٧، (١٤٢) عن وهب بن منبه قال: مكتوب في التوراة ... ألا ليت الخلق لم يخلقوا فإذا خلقوا علموا لماذا خلقوا ... .","vol":"18","page":575},{"text":"فصل في ذكر وجوه الحكمة في خلق الله تعالى الخلق:\nقال المتحققون (١): خلق الله تعالى الخلق ليدل بذلك على وجوده وكمال علمه وقدرته إذ لو لم يخلق لم يكن لوجوده معنى (٢).\n[١٩٠٣] أخبرنا محمد بن القاسم (٣)، قال: حدثنا محمد بن زيد (٤)، قال: حدثنا الحسن (٥) بن سفيان (٦)، قال: حدثنا أبو بكر ابن أبي شيبة (٧)، قال: حدثنا ابن عليّة (٨)، عن منصور بن عبد الرحمن (٩)، قال: قلت للحسن البصري: في قوله تعالى: ﴿وَلَا يَزَالُونَ مُخْتَلِفِينَ﴾ (١٠) قال: الناس مختلفون على أديان شتى ﴿إِلَّا مَنْ رَحِمَ رَبُّكَ﴾ ومن رحم ربك غير مختلف، فقيل له: ولذلك خلقهم؟ قال: نعم (١١) خلق هؤلاء لجنته وخلق هؤلاء لناره، وخلق هؤلاء لرحمته وهؤلاء لعذابه (١٢).\n_________\n(١) في (م): المحققون.\n(٢) انظر: \"عرائس المجالس\" للمصنف (٢١).\n(٣) الماوردي، لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) طمس في الأصل، والمثبت من (م)، (ح).\n(٦) أبو العباس الشيباني الخراساني النسوي، الإمام الحافظ الثبت.\n(٧) عبد الله بن محمد، ثقة، حافظ صاحب تصانيف.\n(٨) إسماعيل بن إبراهيم بن مِقْسم الأسدي، ثقة، حافظ.\n(٩) البصري الأشلّ، صدوق، يهم.\n(١٠) هود: ١١٨.\n(١١) من (م)، (س).\n(١٢) [١٩٠٣] الحكم على الإسناد: =","vol":"18","page":576},{"text":"[١٩٠٤] أخبرنا (أبو الحسن) (١) محمد بن القاسم الفقيه (٢)، قال: حدثنا أبو جعفر محمد بن موسى الفقيه (٣)، قال: حدثنا أبي (٤)، قال: حدثنا (أحمد بن محمد) (٥) بن خالد البرقي (٦)، عن أبيه (٧)، عن أحمد\n_________\n= فيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن بطة في \"الإبانة\" ١/ ٢٧٤ (١٢٨٨)، واللالكائي في \"شرح أصول اعتقاد أهل السنة\" ٢/ ٦٠٥ (٩٦٧)، وعبد الله بن حنبل في \"السنة\" ٢/ ٤٣٠ (٩٥٠)، والآجري في \"الشريعة\" ٢/ ٧١٩ (٣١٣)، والطبري في \"جامع البيان\" ١٢/ ١٤٠، ١٤١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٦/ ٢٠٩٤.\nجميعهم من طريق ابن علية به.\nوذكره السيوطي في \"الدر المنثور\" ٣/ ٦٤٥ وزاد نسبته لأبي الشيخ.\n(١) في الأصل: أبو الحسين، والتصويب من (م)، (ح).\n(٢) لم يذكر بجرح أو لعديل.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) في الأصل: محمد بن أحمد، وفي (م): محمد، والتصويب من (ح) ومصادر ترجمته.\n(٦) أحمد بن محمد بن خالد بن عبد الرحمن بن محمد بن علي، أبو جعفر البرقي الشيعي، من كبار الرافضة وعلمائها، له تصانيف أدبية وتصانيف في الرفض، كان في زمن المعتصم، قال الذهبي: له تصانيف كثيرة تدل على تبحره وسعة روايته، وقد أتى فيها بالطامات والمناكير، وألف في كل فن، ولم أعرف من أشياخه ولا من الرواة عنه أحدًا، توفي سنة (٢٧٤ هـ)، وقيل: (٢٨١ هـ) وأرخه الذهبي بعام (٢٨٠ هـ). انظر: \"تاريخ الإسلام \"/ ٢٨٢، \"لسان الميزان\" ١/ ٣٦٨ \"معجم البلدان\" ١/ ٣٨٩.\n(٧) محمد بن خالد أبو عبد الله البرقي القمي، من أصحاب الرضا، ومن بعده صحب =","vol":"18","page":577},{"text":"ابن نصر (١)، قال: سئل جعفر بن محمد (٢) رحمهما الله لم خلق الله الخلق؟\nقال: لأن الله تعالى كان محسنًا فيما لم يزل بما لم يزل إلى ما لم يزل فأراد تعالى أن يفوض إحسانه إلى (٣) خلقه، وكان غنيًّا عنهم (٤) لم يخلقهم لجر منفعة ولا لدفع مضرة، ولكن خلقهم وأحسن إليهم وأرسل إليهم الرسل، حتى يفصلوا بين الحق والباطل، فمن أحسن كافأه بالجنة، ومن عصى كافأه بالنار (٥).\nوقال محمد بن علي الترمذي: إن الله تعالى خلق الخلق عبيدًا ليعبدوه فيثيبهم على العبودية ويعاقبهم على تركها، فإن عبدوه فهم اليوم عبيد كرام، وغدًا أحرار ملوك في دار السلام وإن رفضوا العبودية فهم اليوم عبيد أُبّاق (٦) سفلة لئام، وغدًا أعداء في السجون\n_________\n= ابنه جعفر، وقيل: كان يكنى أبا الحسن، له عدة كتب. انظر \"الفهرست\" لابن النديم (ص ٢٧٢).\n(١) أحمد بن نصر، لم أجده.\n(٢) المعروف بالصادق، صدوق، فقيه، إمام.\n(٣) في (ج): على.\n(٤) في الأصل، (م): منهم، وسقط من (ح) وهو خطأ.\n(٥) [١٩٠٤] الحكم على الإسناد:\nإسناده ضعيف، فيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجده عند غير المصنف.\n(٦) جمع آبق، والإباق هرب العبيد وذهابهم من غير خوف ولا كد عمل.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣ أبق.","vol":"18","page":578},{"text":"أطباق النيران (١).\nومنهم من قال: خلق الله تعالى الخلق كلهم لأجل محمد - ﷺ - (٢).\nيدل عليه:\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٥٦.\n(٢) وهذا قول باطل معارض للقرآن، ورحم الله المصنف إذ كان الواجب عليه عدم إيراد مثل هذا القول الباطل وعدم التدليل له.\nوهو قول غلاة الصوفية لذا يقول قائلهم البوصيري \"ديوانه\" (٢٤٠):\nوكيف تدعو إلى ضرورة من ... لولاه لم تخرج الدنيا من العدم\nويقول آخر على شاكلته:\nلولاه ما خلقت شمس ولا قمر ... ولا نجوم ولا لوح ولا قلم\nويستدلون بهذا المروي عن ابن عباس وبحديث موضوع آخر وهو: لولاك ما خلقت الأفلاك. \"الفوائد المجموعة\" للشوكاني (٢٨٨)، \"سلسلة الأحاديث الضعيفة\" للألباني (٢٨٢).\nومما يدل على بطلان هذا القول:\n١ - أنه مخالف للشرع فالذي تدل عليه النصوص الشرعية أن الله إنما خلق الخلق لغاية ذكرها الله وصرح بها في القرآن الكريم فقال: ﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (٥٦)﴾، وقال تعالى: ﴿الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا﴾ [الملك: ٢] وغيرها من النصوص.\n٢ - أن ما يستدل به هؤلاء لا يمكن أن يعول عليها في إثبات أمر شرعي كهذا فهي أحاديث مكذوبة ومختلقة لا تثبت عن النبي - ﷺ -.\nفهذِه من الدعاوى الباطلة التي يعرف بطلانها من له أدنى بصيرة في نصوص الشرع والنبي - ﷺ - قد أعطاه الله خصائص وفضائل كثيرة تدل على فضله وشرفه وعلو مكانته، فليس بحاجة إلى مثل هذِه الأخبار الباطلة التي تضعه في غير مكانته ﵊.\nوانظر: \"حقوق النبي - ﷺ -\" لمحمد خليفة التميمي ٢/ ٧١٤، \"مظاهر الانحرافات العقدية عند الصوفية\" لإدريس محمود ١/ ٤٠٥.","vol":"18","page":579},{"text":"[١٩٠٥] ما أخبرنا أبو محمد عبد الله بن أحمد بن الرومي (١)، قال: حدثنا أبو بكر محمد بن حمدون بن خالد (٢)، قال: حدثنا هارون بن العباس الهاشمي (٣)، قال: حدثنا محمد بن ياسين بن شريك (٤)، قال: حدثنا جندل (٥)، قال: حدثنا عمرو بن أوس الأنصاري (٦)، عن سعيد بن أبي عروبة (٧)، عن قتادة (٨)، عن سعيد ابن المسيب (٩)، عن ابن عباس - ﵄ - قال: أوحى الله تعالى إلى عيسى -﵇-: يا عيسى آمن بمحمد وأمر أمتك أن يؤمنوا به، فلولا محمد ما خلقت آدم، ولولا محمد ما خلقت الجنة والنار، ولقد خلقت العرش على الماء فاضطرب، فكتب عليه: لا إله إلَّا الله محمد رسول الله فسكن.\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو بكر النيسابوري، حافظ، ثبت، مجود.\n(٣) هارون بن العباس الهاشمي أبو العباس، حدث عن إبراهيم بن المنذر وإسحاق بن موسى الأنصاري وروى عنه محمد بن مخلد وغيره، وكان ثقة، مات سنة (٢٧٥ هـ)، \"تاريخ بغداد\" للخطيب ١٤/ ٢٧.\n(٤) لم أجده.\n(٥) أبو علي الكوفي، صدوق، يغلط، ويصحف.\n(٦) عمرو بن أوس الأنصاري، قال الذهبي: يجهل حاله أتى بخبر منكر وساق هذا الحديث. \"الميزان\" للذهبي ٣/ ٢٤٦، \"اللسان\" لابن حجر ٤/ ٤٠٧.\n(٧) أبو النضر البصري، ثقة، حافظ له تصانيف اختلط بأخرة، لكنه كثير التدليس، وهو أثبت الناس في قتادة.\n(٨) أبو الخطاب السدوسي، ثقة ثبت.\n(٩) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل. =","vol":"18","page":580},{"text":"[١٩٠٦] وسمعت محمد بن القاسم (١) الفارسي (٢)، يقول (٣): سمعت محمد بن الحسن بن بهرام الفارسي (٤)، يقول: سمعت القناد (٥) يقول: خلق الله الملائكة للقدرة، وخلق الأشياء للعبرة، وخلقك للمحبة له (٦).\nومن العلماء من لم يصرح القول بذلك، ولكنه قال: نبه الله تعالى في غير موضع من كتبه المنزلة أنه خلقهم لخطر عظيم مغيب عنهم، لا\n_________\n= [١٩٠٥] الحكم على الإسناد:\nإسناده ضعيف، فيه من لم يذكر بجرح أو تعديل ومن لم أجده.\nالتخريج:\nلا أصل له مرفوعًا، إنما أخرجه الحاكم في \"المستدرك\" ٢/ ٦٧١ (٤٢٢٧) من طريق هارون بن العباس الهاشمي به موقوفًا، وقال: صحيح الإسناد ولم يخرجاه. وتعقبه الذهبي في \"التلخيص\" فقال: أظنه موضوعًا على سعيد، يعني: ابن أبي عروبة، فهو حديث موضوع، والمتهم به عمرو بن أوس الأنصاري.\nوذكره المصنف في \"عرائس المجالس\" (٢٢) عن قتادة به.\nوانظر: \"سلسلة الأحاديث الضعيفة\" للألباني ١/ ٤٤٨ (٢٨٠).\n(١) في الأصل: الحسن، والمثبت من (م)، (ح).\n(٢) لم يذكر بجرح أو تعديل.\n(٣) في (م)، (ح): قال.\n(٤) محمد بن الحسن بن بهرام الفارسي، لم أجده.\n(٥) أبو الحسن، الصوفي لم يذكر بجرح أو تعديل.\n(٦) [١٩٠٦] الحكم على الإسناد:\nفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره المصنف في \"عرائس المجالس\" عنه (ص ٢١).","vol":"18","page":581},{"text":"يجليها حتى يحل بهم ما خلقهم له (١).\nوهذا معنى قوله سبحانه: ﴿أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ (١١٥)﴾.\n[١٩٠٧] أخبرنا أبو عبد الله الحسين بن أحمد بن فنجويه (٢)، قال: حدثنا عبد الله بن يوسف بن أحمد بن مالك (٣)، قال: حدثنا عبد الله بن محمد بن عبد العزيز البغوي (٤)، قال: حدثنا داود بن رشيد (٥).\n[١٩٠٨] ح وأخبرني محمد بن القاسم (٦)، قال: حدثنا أبو بكر محمد بن عبد الله بن قريش (٧)، قال: حدثنا الحسن بن سفيان (٨)، قال: حدثنا هشام بن عمار (٩). قالا: حدثنا الوليد بن مسلم (١٠)\n_________\n(١) ذكره المصنف في \"عرائس المجالس\" بلا نسبة (ص ٢٢).\nقلت: وقد تقدم أن القول الحق كما صرح به القرآن أن الله خلق الخلق لعبادته وطاعته كما قال: ﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (٥٦)﴾. فلا ينبغي ترك ما نص عليه القرآن وصرح به إلى أقوال أخرى، والله أعلم.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) أبو القاسم، إمام ثقة، أقل المشايخ خطأ.\n(٥) أبو الفضل الخوارزمي، ثقة.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) أبو بكر الريونجي، صدوق، كثير الحديث.\n(٨) أبو العباس الشيباني، الإمام، الحافظ الثبت.\n(٩) أبو الوليد السلمي الدمشقي، صدوق مقرئ، كبر فصار يتلقن، فحديثه القديم أصح.\n(١٠) أبو العباس الدمشقي، ثقة، لكنه كثير التدليس والتسوية.","vol":"18","page":582},{"text":"قال: حدثنا ابن لهيعة (١)، عن عبد الله بن هبيرة (٢)، عن حنش بن عبد الله الصنعاني (٣)، عن عبد الله بن مسعود - ﵁ - أنه مر بمصاب مبتلى فقرأ في أذنه: ﴿أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ (١١٥)﴾ حتى ختم السورة فبرأ. فقال رسول الله - ﷺ -: \"ماذا قرأت في أذنه\" فأخبره (٤)، فقال: \"والذي نفسي بيده لو أن رجلًا مؤمنًا قرأها على جبل لزال\" (٥).\n_________\n(١) صدوق، خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهب عنه أعدل من غيرهما.\n(٢) أبو هبيرة المصري، ثقة.\n(٣) أبو رشدين الصنعاني، ثقة.\n(٤) في الأصل: فأخبر، والمثبت من (م)، (ح).\n(٥) [١٩٠٧ - ١٩٠٨] الحكم على الإسناد:\nإسناده ضعيف، فيه الوليد بن مسلم مدلس تدليس تسوية، وابن لهيعة ضعيف.\nالتخريج:\nأخرجه أبو يعلى في \"مسنده\" ٨/ ٤٥٨ (٥٠٤٥)، وعنه ابن السني في \"عمل اليوم والليلة\" (ص ٥٨٥) (٦٣١)، والطبراني في \"الدعاء\" ٢/ ١٣٠٥ (١٠٨١)، وأبو نعيم في \"حلية الأولياء\" ١/ ٧، ومن طريقه ابن عساكر في \"تاريخ دمشق\" ١٤/ ٤٠.\nجميعهم من طريق داود بن رشيد به، ولم يصرح الوليد بن مسلم -وهو كثير التدليس والتسوية- بالتحديث عن ابن لهيعة إلَّا عند أبي نعيم. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١٣، والخطيب في \"تاريخ بغداد\" ١٢/ ٣١٢، والبغوي في \"معالم التنزيل\" ٥/ ٤٣٢، وأبو عبيد في \"فضائل القرآن\" (١٥١) (١٠، ٤٨). جميعهم من طريق ابن لهيعة به. وذكره الحكيم الترمذي في \"نوادر الأصول\" ٢/ ١٨٠ (٢٤٠)، والسيوطي في \"الدر المنثور\" ٥/ ٣٤، ونسبه =","vol":"18","page":583},{"text":"ثم نزه نفسه سبحانه عما وصفه به المشركون من اتخاذ الأنداد والأولاد وما نسبه إليه الملحدون من السفه والعبت فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-3174>١١٦ </span>- ﴿فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ (١١٦)﴾\nيعني: الحسن العظيم (١).\n_________\n= لابن مردويه. قال الهيثمي في \"مجمع الزوائد\" ٥/ ١١٥: فيه ابن لهيعة وفيه ضعف وحديثه حسن وبقية رجال أبي يعلى ثقات.\nوأخرجه العقيلي في \"الضعفاء الكبير\" ٢/ ١٦٣، وعنه ابن الجوزي في \"الموضوعات\" ١/ ٤١٧ من طريق سلام بن رزين عن الأعمش، عن شقيق، عن ابن مسعود نحوه. قال الإمام أحمد \"العلل\" ٣/ ٤٦٣ (٥٩٧٩): هذا الحديث موضوع هذا حديث الكذابين منكر الإسناد. وكذا نقله العقيلي عنه. قال ابن عراق الكناني في \"تنزيه الشريعة المرفوعة\" ١/ ٢٩٤، وتعقب بأن له طريقًا. وأخرجه أبو يعلى بسند رجاله رجال الصحيح سوى ابن لهيعة وحنش وحديثهما حسن.\nوقال الذهبي في \"ميزان الاعتدال\" ٢/ ١٧٥ ترجمة سلام بن رزين: لا يعرف وحديثه باطل.\nوقال ابن حجر في \"الفتوحات الربانية\" ٤/ ٤٦: حديث غريب.\n(١) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١٥ عن سعيد بن جبير قال: الكريم: الحسن.\nفوصف العرش بذلك لسعته وحسنه.\nوأخرجه البخاري، كتاب الدعوات، باب الدعاء عند الكرب (٦٣٤٦) عن ابن عباس ﵄ قال: كان النبي - ﷺ - يقول عند الكرب: \"لا إله إلَّا الله العظيم الحليم، لا إله إلَّا الله رب العرش العظيم، لا إله إلا الله رب السماوات ورب الأرضين ورب العرش الكريم\".","vol":"18","page":584},{"text":"<span data-type=\"title\" id=toc-3175>١١٧ </span>- ﴿وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ﴾\nقال أهل المعاني: فيه إضمار مجازه: فلا برهان له به (١).\n\n<span data-type=\"title\" id=toc-3176>١١٨ </span>- ﴿فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ (١١٧) وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِينَ﴾.\n_________\n(١) حكاه عنهم ابن حبيب في \"تفسيره\" ٢٥٦/ أ، والحيري في \"الكفاية\" ٢/ ٥٥/ ب. وهؤلاء جعلوا ﴿لَا بُرْهَانَ لَهُ بِهِ﴾ وجواب الشرط في قوله: ﴿وَمَنْ يَدْعُ﴾.\nوقد اعترض أبو حيان عليه حيث قال: فلا يصح؛ لأنه يلزم منه حذف الفاء في جواب الشرط ولا يجوز إلَّا في الشعر. والأصح أن يكون جواب الشرط هو قوله: فإنما حسابه، وعليه ففي الجملة المنفية -لا برهان له به- وجهان:\n١ - أنها صفة لـ (إلهًا) وهي صفة لازمة كقوله: ﴿وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ﴾ [الأنعام: ٣٨]. وجيء بها للتأكيد.\n٢ - أنها جملة اعتراض بين الشرط وجوابه كقولك: من أساء إليك -لا أحق بالإساءة منه- فأسئ إليه.\nولا خلاف بين أهل العلم أن قوله ﴿لَا بُرْهَانَ لَهُ بِهِ﴾ لا مفهوم مخالفة له، فلا يصح لأحد أن يقول أما من عبد معه إلهًا آخر له برهان به فلا مانع من ذلك، لاستحالة وجود برهان على عبادة إله آخر معه.\nانظر: \"الكشاف\" للزمخشري ٣/ ٢٠١، \"البحر المحيط\" لأبي حيان ٦/ ٣٩١، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٢، \"الدر المصون\" للسمين الحلبي ٨/ ٣٧٥ - ٣٧٦، \"زاد المسير\" لابن الجوزي ٥/ ٤٩٦، \"أضواء البيان\" للشنقيطي ٥/ ٨٣٣.","vol":"18","page":585},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد التاسع عشر]\n[سورة النور * الفرقان]\n\nتحقيق\nد/ ناصر بن محمد الصائغ","vol":"19","page":1},{"text":"السيرة الذاتية للمحقق\nد/ ناصِر بن محمَّد الصَّائِغ\nأستاذ مشارك بجامعة القصيم - كلية العلوم والآدب بالرس - قسم الدراسات الإسلامية. حصل على درجة الدكتوراه عام ١٤٢٨ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى. - كلية الدعوة وأصول الدين - قسم الكتاب والسنة، وعنوان رسالة الدكتوراه (الترجيح بالسنة عند المفسرين جمعًا ودراسة).\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس قسم الدراسات القرآنية - كلية الآداب والعلوم الإنسانية - جامعة القصيم.\nوكيل كلية المعلمين لشؤون الطلاب.\nوكيل كلية العلوم والآدب بالرس للشؤون التعليمية - جامعة القصيم.\nمدير جمعية تحفيظ القرآن بمحافظة الرس.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\nعضو الجمعية العلمية السعودية للدراسات الفكرية المعاصرة.\n\nله مؤلفات منشورة أهمها:\n١ - الترجيح بالسنة عند المفسرين جمعًا ودراسة، رسالة دكتوراه، جامعة أم القرى، مطبوع في مجلدين نشرته دار التدمرية الرياض.\n٢ - آيات التحدي بالقرآن الكريم جمعًا ودراسة: بحث منشور في مجلة الدراسات القرآنية - الجمعية العلمية السعودية للقرآن الكريم وعلومه، ١٤٣٠ نوفمبر ٢٠٠٩ م العدد الخامس.\n٣ - الكتب المفردة في أسباب نزول القرآن الكريم رواية جمعًا ودراسة: مجلة كلية الشريعة والقانون بجامعة الأزهر، جمهورية مصر، بتفهنا الأشراف - دقهلية العدد: (١٢) الجزء الثالث. تاريخ النشر ١/ ١ / ١٤٣١ هـ\n٤ - الإباضية ومنهجهم في تفسير القرآن الكريم.\nبحث محكم ومقبول للنشر في مجلة جامعة القصيم العلمية (العلوم الشرعية).\n٥ - من شبهات المستشرقين حول القرآن الكريم في دائرة المعارف الإسلامية - مادة القرآن الكريم عرضًا ونقدًا. بحث في مجلة مركز البحوث والدراسات الإسلامية بكلية دار العلوم، جامعة القاهرة.","vol":"19","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[١٩]","vol":"19","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٠٠/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"19","page":4},{"text":"<span data-type=\"title\" id=toc-3177>٢٤ - سُورَة النُّورِ</span>","vol":"19","page":5},{"text":"سورة النور\nمدنية (١)، وهي أربع وستون آية (٢)، وألف وثلاثمائة وست عشرة (٣) كلمة وخمسة آلاف وستمائة وثمانون حرفًا (٤).\n_________\n(١) أخرج ابن مردويه كما في \"الدر المنثور\" ٥/ ٣٦، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٣٧، والبيهقيّ في \"دلائل النبوة\" ٧/ ١٤٤ جميعهم عن ابن عباس ﵄ قال: أنزلت سورة النور بالمدينة. ونقل الفيروزآبادي في \"بصائر ذوي التمييز\" ١/ ٣٣٤، وابن الجوزي في \"زاد المسير\" ٦/ ٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٠١٥٨ الإجماع على أنها مدنية.\n(٢) وهذا حسب عبد العراقي -البصري والكوفي- والشامي سوى حمص.\nوأمَّا في عبد المدني والمكي فهي اثنتان وستون آية، وفي عبد أهل حمص ثلاث وستون آية خلافها ثلاث آيات.\nعبد العراقي والشامي: ﴿بِالْغُدُوِّ وَالْآصَالِ﴾ آية، وعدوا أيضًا ﴿يَذْهَبُ بِالْأَبْصَارِ﴾، وتركها المكيِّ والمدني، وعدوا كلهم غير أهل حمص ﴿لِأُولِي الْأَبْصَارِ﴾.\nقال الناظم: ....................... والشام كالعراق والآصال عَدْ\nواعدد لهؤلاء بالأبصار ... وَدَع لحمص لأولي الأبصار\nانظر: \"غيث النفع في القراءات السبع\" للصفاقسي (٩٩)، \"الفوائد الحسان\" (٤٨)، \"مرشد الخلان\" (١٢٢)، \"القول الوجيز\" للمخللاتي (٢٤٥)، \"فنون الأفنان\" لابن الجوزي (٢٩٦)، \"الإتقان\" للسيوطي ٢/ ٤٤٤، \"البيان في عبد آي القرآن\" للداني (١٩٣).\n(٣) في الأصل: عشر بالتذكير، والمثبت من (م)، (ح).\n(٤) في (م)، (ح) جاء فيهما عدد الأحرف ثم الكلمات ثم الآيات.\nوانظر: التعليق في أول سورة المؤمنون.","vol":"19","page":7},{"text":"[١٩٠٩] أخبرنا أبو الحسين محمَّد بن الخبازي (١)، قال: حدّثنا ابن حيان (٢)، قال: حدّثنا محمَّد بن علي الفرقدي (٣)، قال: حدّثنا إسماعيل بن عمرو (٤)، قال: حدّثنا يوسف بن عطية (٥)، قال: حدّثنا هارون بن كثير (٦)، قال: حدّثنا زيد بن أسلم (٧)، عن أبيه (٨)، عن\n_________\n(١) علي بن محمَّد بن الحسن بن محمَّد، إمام ثقة.\n(٢) عبد الله بن محمَّد بن جعفر بن حبَّان المعروف بأبي الشَّيخ، حافظ، صادق، محدث أصبهان.\n(٣) محمَّد بن علي بن مخلد بن فرقد أبو جعفر الأصبهاني، خاتمة أصحاب إسماعيل بن عمرو البجلي، قال الذهبي: الشَّيخ المعمر الصدوق، ما علمت به بأسًا، وقال أبو نعيم: ثقة، توفي سنة (٣٠٧ هـ) انظر \"تاريخ أصبهان\" ٢/ ٢٤١، \"سير أعلام النبلاء\" ١٤/ ١٣٧، \"شذرات الذَّهب\" ٢/ ٢٥١ ..\n(٤) إسماعيل بن عمرو البجلي أبو إسحاق، ضعفه أبو حاتم والدارقطني، والعقيلي، وقال الخطيب: صاحب غرائب ومناكير عن الثوري وغيره، مات بسنة (٢٢٧ هـ) انظر \"الجرح والتعديل\" ٢/ ١٩٠، \"الضعفاء الكبير\" للعقيلي ١/ ٨٦، \"تاريخ بغداد\" ١/ ٣٧، \"سير أعلام النبلاء\" ١٠/ ٤٣٥.\n(٥) يوسف بن عطية الباهلي أبو المنذر الكوفيِّ، متروك، وقال عمرو بن علي: هو أكذب من الصفار. انظر \"تهذيب الكمال\" ٣٢/ ٤٤٧، \"ميزان الاعتدال\" ٤/ ٤٧٠، \"التقريب\" (٧٩٣١).\n(٦) هارون بن كثير، مجهول.\n(٧) زيد بن أسلم، ثقة عالم وكان يرسل، قال ابن حجر في \"لسان الميزان\" ٦/ ٣٨ ترجمة هارون بن كثير: وقع في بعض طرقه: زيد بن أسلم، وهو تحريف والصَّواب: زيد بن سالم، جهله أبو حاتم.\n(٨) أسلم القرشي، ثقة وقال الذهبي في \"ميزان الاعتدال\" ٤/ ٢٨٦: زيد عن أبيه نكرة عن أبي أمامة، ونقل عن أبي حاتم بمثل هذا الإسناد قال: لا أعرف من الإسناد سوى أبي أمامة.","vol":"19","page":8},{"text":"أبي أمامة الباهلي (١)، عن أبي بن كعب (٢) - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة النور أعطي من الأجر عشر حسنات، بعدد كل مؤمن فيما مضى وفيما بقى\" (٣).\n[١٩١٠] أخبرنا ابن فنجويه الدينوري (٤)، قال: حدّثنا عبيد الله بن محمَّد بن شنبة (٥)، قال: حدّثنا محمَّد بن أحمد بن إبراهيم الكرابيسي (٦)، قال: حدّثنا سلمان بن توبة أبو داود الأنصاري (٧)، قال: حدّثنا محمَّد بن إبراهيم الشامي (٨)، قال: حدّثنا شعيب بن\n_________\n(١) الصحابي الجليل صدي بن عجلان.\n(٢) صحابي جليل.\n(٣) [١٩٠٩] الحكم على الإسناد:\nضعيف جدًّا؛ فيه يوسف بن عطية متروك، وفيه مجاهيل.\nالتخريج:\nهذا قطعة من الحديث الموضوع في فضائل السور، وقد تقدم تخريجه والكلام عنه في أول سورة المؤمنون.\n(٤) ثقة صدوق كثير الرِّواية للمناكير.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) لم أجده.\n(٧) سلمان، ويقال: سليمان بن توبة النهرواني، صدوق.\n(٨) محمَّد بن إبراهيم بن العلاء الدّمشقيُّ أبو عبد الله الزَّاهد، نزيل عبادان، منكر الحديث، وقال ابن عدي: منكر الحديث، وعامة أحاديثه غير محفوظة. انظر \"المجروحين\" لابن حبان ٢/ ٣٠١، \"الكامل\" لابن عدي ٦/ ٢٧١، \"تهذيب الكمال\" ٢٤/ ٣٢٤، \"التقريب\" (٥٦٩٨).","vol":"19","page":9},{"text":"إسحاق (١)، عن هشام بن عروة (٢)، عن أبيه (٣)، عن عائشة - ﵂ - قالت: قال رسول الله - ﷺ -: \"لا تُنزلوا النساء الغرف، ولا تُعلموهنّ الكتابة، وعلموهنّ المِغْزَل وسورة النّور\" (٤).\n_________\n(١) الأموي، ثقة، رمي بالإرجاء.\n(٢) ثقة، فقيه، ربَّما دلس.\n(٣) عروة بن الزُّبير بن العوام، ثقة، فقيه، مشهور.\n(٤) [١٩١٠] الحكم على الإسناد:\nإسناده منكر فيه محمَّد بن إبراهيم نكر الحديث، والحديث موضوع.\nالتخريج:\nأخرجه البغوي في \"معالم التنزيل\" ٦/ ٦٨ عن الشربحي عن المصنف به.\nوأخرجه ابن حبان في \"المجروحين\" لابن حبان ٢/ ٣٠٢، والطبراني في \"المعجم الأوسط\" (٧٠٩)، والبيهقيّ في \"شعب الإيمان\" ٢/ ٤٧٧ رقم (٢٤٥٤)، والخطيب في \"تاريخه\" ١٤/ ٢٢٤، والواحدي في \"الوسيط\" ٣/ ٣٠٢، وابن الجوزي في الموضوعات ٢/ ١٧٤، كتاب النكاح، باب تعليم النساء سورة النور.\nجميعهم من طريق محمَّد بن إبراهيم الشامي به.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٤٣٠ رقم (٣٤٩٤) وقال: صحيح الإسناد ولم يخرجاه. وتعقبه الذهبي، فقال: بل موضوع، وآفته عبد الوهاب الضَّحَّاك.\nوالبيهقيّ في \"شعب الإيمان\" ٢/ ٤٧٧ رقم (٢٤٥٣) كلاهما من طريق عبد الوهاب الضَّحَّاك عن شعيب بن إسحاق به.\nوذكره السيوطي في \"الدر\" ٥/ ٣٦، وزاد نسبته لابن مردويه، وذكره الهيثمي في \"المجمع\" ٤/ ٩٣، وعزاه للطبراني في \"الأوسط\" وقال: \"فيه محمَّد بن إبراهيم الشامي قال الدارقطني كذاب\".\nوالعجيب أن ابن الجوزي حكم عليه بالوضع في \"الموضوعات\" واستغرب على الحاكم إخراجه في \"مستدركه\" مع أنَّه بنفسه أورده في \"تفسيره\" ٦/ ٣ وسكت عنه. =","vol":"19","page":10},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والحديث موضوع فيه الشامي منكر الحديث وأمَّا طريقه الثَّاني ففيه عبد الوهاب الضَّحَّاك متروك \"التقريب\" (٤٢٨٥) قال الألباني \"السلسلة الضعيفة\" ح (٢٠١٧): ولعل أحدهما سرقه من الآخر ثم رجح أن محمَّد هو الذي سرقه من عبد الوهاب \"وقال أيضًا \"السلسلة الصحيحة\" ١/ ٣٤٠ \"موضوع وطرقه كلها واهية جدًا\". ومما يدل على وضعه مخالفته لقواعد الشريعة ونصوصها التي تحت على العلم والتعلم.\nوقال شمس الحق العظيم أبادي (عقود الجمان في جواز تعليم الكتابة للنسوان): \"وأحاديث النَّهي عن الكتابة كلُّها من الأباطيل والموضوعات ولم يصحح العلماء واحدًا منها ما عدا الحاكم أبا عبد الله وتساهله في التصحيح معروف، وتصحيحه متعقب عليه، ولا يؤخذ كلامه في التصحيح إلَّا إذا وافق الحفَّاظ الآخرون في تصحيحه\". لذا تُعِقّب الشوكاني لما قال \"نيل الأطار\" ٩/ ١٠٥: وهذا الحديث محمول على من يخشى من تعليمها الفساد. بأن هذا الحديث موضوع فلا يعارض الحديث الصَّحيح.\nانظر: \"سلسلة الأحاديث الصحيحة\" للألباني ١/ ٣٤٦، \"سلسلة الأحاديث الضعيفة\" (٢٠١٧).\nوانظر: \"الفوائد المجموعة\" للشوكاني (١٢٣)، \"تنزيه الشريعة\" لابن عراق ٢/ ٢٠٨، \"اللآلئ المصنوعة\" للسيوطي ٢/ ١٦٨، \"العلل المتناهية\" لابن الجوزي ٢/ ١٤١.\nوقد ساق البلاذري في آخر كتابه \"فتوح البلدان\" (٥٨٠)، عدة آثار بأسماء بعض من كان يكتب من الصحابيات ومنهن بعض أمهات المؤمنين والتابعيات.","vol":"19","page":11},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-3178>١ </span>- قوله -﷿-: ﴿سُورَةٌ أَنْزَلْنَاهَا وَفَرَضْنَاهَا﴾\nقراءة العامة بالرَّفع (١) بمعنى: هذِه سورةٌ (٢)، لأنَّ العرب لا تبتدئ بالنكرة، هذا قول الخليل (٣).\nوقال الأخفش: سورةٌ ابتداء وخبره في أنزلناها (٤).\n_________\n(١) انظر: \"إتحاف فضلاء البشر\" للدمياطي (٣٢٢).\n(٢) في (ح): السورة.\n(٣) والنحاس ورجحه الفراء والزجاج والمبرد.\nانظر: \"معًا في القرآن\" للفراء ٢/ ٢٤٣، \"معاني القرآن\" للزجاج ٤/ ٢٧، \"إعراب القرآن\" للنحاس ٣/ ١٢٧، \"تفسير ابن حبيب\" ٢٠٦/ أ، \"الكفاية\" للحيري ٢/ ٥٥/ ب، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٣، \"البحر المحيط\" لأبي حيان ٦/ ٣٩٢، \"الدر المصون\" للسمين الحلبي ٨/ ٣٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٥٨، \"الوسيط\" للواحدي ٣/ ٣٠٢.\n(٤) لم أقف عليه في \"معاني القرآن\"، ونسبه إليه ابن حبيب في \"تفسيره\" ٢٠٦/ أ، والحيري في \"الكفاية\" ٢/ ٥٥/ ب، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٥٨.\nوهذا القول اختاره أبو عبيدة وابن جني والكسائي.\nويحتمل أيضًا أن يكون الخبر في قوله: ﴿الزَّانِيَةُ وَالزَّانِي﴾ وتكون ﴿أَنْزَلْنَاهَا﴾ صفة. وسوغ الابتداء بالنكرة لكونها موصوفة بقوله: ﴿أَنْزَلْنَاهَا﴾ ولا وجه لما قاله الأولون من تعليل المنع من الابتداء بها لكونها نكرة فهي نكرة مخصصة بالصفة وهو مجمع على جواز الابتداء بها.\nوانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٣، \"المحتسب\" لابن جني ٢/ ١٠٠، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٣، \"البحر المحيط\" لأبي حيان ٦/ ٣٩٢ - ٣٩٣، \"الدر المصون\" للسمين الحلبي ٨/ ٣٧٧ - ٣٧٨، \"فتح القدير\" للشوكاني ٤/ ٤.","vol":"19","page":12},{"text":"وقرأ طلحة بن مصرِّف (سورةً) بالنصب (١) على معنى أنزلنا سورة والكناية صلة زائدة.\nوقيل: اتبعوا سورة أنزلناها (٢).\n﴿وَفَرَضْنَاهَا﴾ أي: وأوجبنا ما فيها من الأحكام (٣).\n_________\n(١) وهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ٢/ ٩٩، \"مختصر في شواذ القرآن\" لابن خالويه (١٠٠)، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٧٠، \"البحر المحيط\" لأبي حيان ٦/ ٣٩٣، \"الكامل في القراءات الخمسين\" للهذلي.\n(٢) ذكر الوجهين ابن جني والزجاج وغيرهما يزيد عليهما وجهان آخران أيضًا:\n١ - أنها منصوبة على الإغراء أي دونك سورة. قاله الزمخشري.\n٢ - أنها منصوبة على الحال من الهاء والألف في أنزلناها والحال من المكني يجوز أن يتقدم عليه قاله الفراء.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٤٤، \"معاني القرآن\" للزجاج ٤/ ٢٧، \"المحتسب\" لابن جني ٢/ ٩٩، \"إعراب القرآن\" للنحاس ٣/ ١٢٧، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٧٠، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٣، \"البحر المحيط\" لأبي حيان ٦/ ٣٩٣، \"الدر المصون\" للسمين الحلبي ٨/ ٣٧٨.\n(٣) وهذا على قراءة التخفيف وبها قرأ نافع وحمزة والكسائي وعاصم وابن عامر.\nوالفرض: ما أوجبه الله -﷿- سمي بذلك؛ لأنَّ له معالم وحدود، والفعل المخفف يصلح لقليل الفعل وكثيره.\nانظر: \"السبعة\" لابن مجاهد (٤٥٢)، \"التيسير\" للداني (١٣٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠٦، \"معجم مقاييس اللغة\" لابن فارس ٤/ ٤٨٩، \"لسان العرب\" لابن منظور ٧/ ٢٠٢ (فرض).","vol":"19","page":13},{"text":"وقرأ الحسن ومجاهد وابن كثير وأبو عمرو: (وفَرَّضْنَاها) بالتشديد (١)، أي: فصلناها وبيناها <span data-type=\"title\" id=toc-3179>(٢)</span>.\nوقيل هو من الفرْض، والتشديد على التكثير؛ أي: جعلناها فرائض مختلفة، وأوجبناها عليكم وعلى من بعدكم إلى قيام الساعة.\nوتصديق التخفيف: ﴿إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ﴾ (٣).\n﴿وَأَنْزَلْنَا فِيهَا آيَاتٍ بَيِّنَاتٍ لَعَلَّكُمْ تَذَكَّرُونَ﴾.\n\n٢ - قوله -﷿-: ﴿الزَّانِيَةُ وَالزَّانِي﴾\nإذا كانا حرين بالغين بكرين غير محصنين (٤).\n﴿فَاجْلِدُوا كُلَّ وَاحِدٍ﴾ فاضربوا كل واحد ﴿مِنْهُمَا مِائَةَ جَلْدَةٍ وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ﴾ (٥)\n_________\n(١) أخرجها ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١٦ عن الحسن، والطبري في \"جامع البيان\" ١٨/ ٦٥ عن مجاهد.\nوانظر: \"السبعة\" لابن مجاهد (٤٥٢)، \"التيسير\" للداني (١٣٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠، \"إتحاف فضلاء البشر\" للدمياطي (٣٢٢)، \"تفسير ابن حبيب\" ٢٠٦/ أ، \"الكفاية\" للحيري ٢/ ٥٦/ أ.\n(٢) انظر: \"معاني القراءات\" للأزهري ٢/ ٢٠١، \"الحجة\" لابن خالويه (٢٥٩)، \"معاني القرآن\" للفراء ٢/ ٢٤٤، \"معاني القرآن\" للزجاج ٤/ ٢٧، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠٦، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٣، \"شرح الهداية\" ٢/ ٤٣٩.\n(٣) القصص: ٨٥.\n(٤) ويزاد على هذِه التقييدات أن يكونا عاقلين لقوله ﵊: \"رفع القلم عن ثلاثة .. وعن المجنون حتَّى يفيق\".\n(٥) (مائة جلدة): وزاد في السنة مع المائة جلدة تغريب عام لقوله عليه الصَّلاة =","vol":"19","page":14},{"text":"رحمة ورقة (١).\nقال الأخفش: رحمة في توجع (٢).\nوفيها ثلاث لغات (٣): (رأْفة) ساكنة الهمزة وقد تخفف الهمزة وهي قراءة العامة (٤).\n_________\n= السَّلام: \"البكر بالبكر جلد مائة ونفي سنة\" أخرجه مسلم من حديث عبادة بن الصَّامت، كتاب الحدود (١٦٩٠).\n(١) نسبه ابن حبيب في \"تفسيره\" ٢٠٦/ أ، والحيري في \"الكفاية\" ٢/ ٥٦/ ب إلى الحسن.\nوانظر: \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤٧١، \"جامع البيان\" للطبري ١٨/ ٦٦، \"الحجة\" لابن خالويه (٢٦٠).\n(٢) لم أجده عنه في \"معاني القرآن\" له، ونسبه إليه ابن حبيب في \"تفسيره\" ٢٠٦/ أ، والحيري في \"الكفاية\" ٢/ ٥٦/ ب، فالرأفة ليست بمعنى الرحمة بل هي أخص من الرحمة وأرق.\nلذا كان النَّهي عنه ليس مجرد الرحمة إذ هي شعور قد يقع في القلب بلا اختيار، وإنَّما المنهي عنه هو أن يتجاوز هذه الرحمة حتَّى تكون رأفة تمنع من إقامة حد الله، هذا وإن كان المنهي عنه في سائر الحدود ولكن ذكر في حد الزنا خاصة لشدة الحاجة لذكره، فإن النَّاس لا يجدون في قلوبهم من الغلظة والقسوة ما يجدونه على السارق والقاتل والقاذف وشارب الخمر ونحوهم.\nانظر: \"لسان العرب\" لابن منظور ٩/ ١١٢، \"الجواب الكافي\" لابن القيِّم (١٤٤).\n(٣) وزاد العكبري لغة رابعة وهي إبدال الهمزة ألفًا (رأفة) ثم قال قد قرئ بهن.\nانظر: \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٣، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٧١.\n(٤) وهي قراءة نافع وعاصم وحمزة والكسائي، وابن عامر وأبو عمرو والأخير لا يهمزها إذا أدرج القراءة. =","vol":"19","page":15},{"text":"و(رَأَفَة) بفتح الهمزة (١). و(رآفة) مهموزة ممدودة مثل الكآبة (٢)، وهما قراءة أهل مكّة، مثل النشأة والنشآة (٣). وقيل: القصر على الاسم والمد بمعنى المصدر، مثل ضؤل ضآلة وقبح قباحة، ولم يختلفوا في سورة الحديد أنها ساكنة (٤)، لأنَّ العرب لا تجمع بين أكثر من ثلاث فتحات (٥).\n_________\n= انظر: \"السبعة\" لابن مجاهد (٤٥٢)، \"التيسير\" للداني (١٣٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٢.\n(١) وبها قرأ ابن كثير وحده.\nانظر: المراجع السابقة.\n(٢) قرأ بها ابن جريج، وتروى أيضًا عن ابن كثير وعاصم، وهي شاذة قراءة هنا.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠٠)، \"البحر المحيط\" لأبي حيان ٦/ ٣٩٤، \"الدر المصون\" للسمين الحلبي (٣٨٠)، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٧١.\n(٣) انظر: \"معاني القراءات\" للأزهري ٢/ ٢٠١، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٣، \"شرح الهداية\" ٢/ ٤٣٩، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٣، \"معاني القرآن\" للفراء ٢/ ٢٤٥، \"الحجة\" لابن خالويه (٢٦٠)، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠٧.\n(٤) يعني: قوله تعالى: ﴿وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا﴾ [الحديد: ٢٧]. وذكر الاتفاق ليس على إطلاقه فقد قرأ قنبل من رواية ابن شنبوذ موضع الحديد بفتح الهمزة وألف بعدها بوزن رعافة، وهي رواية ابن جريج ومجاهد واختيار ابن مقسم. وروى ابن مجاهد عن قنبل إسكان الهمزة كالباقين. انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٢.\n(٥) وهذا التوجيه غير سليم إذ لا فرق بين آية سورة النور وآية سورة الحديد.\nويرد عليه أيضًا قراءة ابن كثير -السبعية- رأفة بهمزة مفتوحة كما تقدم. =","vol":"19","page":16},{"text":"واختلف العلماء في معنى الآية:\nفقال قوم: ولا تأخذكم بهما رأفة فتعطلوا الحدود ولا تقيموها (١).\nوروى المعتمر (٢) عن عمران (٣) قال: قلت لأبي مجلز (٤) في هذِه الآية: والله إنا لنرحمهم أن يُجْلد الرجل أو تُقْطع يده فقال: إنَّما ذاك (٥) أنَّه ليس للسلطان إذا رفعوا إليه أن يدعهم رحمة لهم، حتَّى يقيم عليهم الحد (٦). وهذا قول مجاهد (٧)\n_________\n= وذكر البغوي في \"معالم التنزيل\" ٦/ ٨ توجيهًا أقرب من هذا التوجيه حيث قال: ولم يختلفوا في سورة الحديد أنها ساكنة لمجاورة قوله ﴿وَرَحْمَةٌ﴾.\n(١) وأمَّا إذا أقيم الحد فإنَّه لم تأخذنا بهما رأفة لإقامة الحد عليهم، وهذا القول رجحه الطبري في \"جامع البيان\" ٩/ ٢٥٨ مستدلًا بقوله تعالى بعدها: ﴿فِي دِينِ اللَّهِ﴾ يعني: في طاعة الله التي أمركم بها ومعلوم أن دين الله الذي أمر به في الزانيين إقامة الحد عليهما .. مع أن الشدة في الضرب لا حللها يوقف عليه.\n(٢) ابن سليمان، ثقة.\n(٣) ابن حدير، ثقة ثقة.\n(٤) لاحق بن حميد، ثقة.\n(٥) في (ح): ذلك.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦٧ عن عبد الأعلى عن المعتمر به وسنده صحيح.\nوأخرجه ابن أبي شيبة في \"مصنفه\" ١٠/ ٦٣ (٨٧٨٤) من طريق وكيع، عن عمران ابن حدير به. وذكره السيوطي في \"الدر المنثور\" ٥/ ٣٨، وزاد نسبته لعبد بن حميد وابن المنذر.\nوانظر: \"أحكام القرآن\" للجصاص ٣/ ٢٥٩.\n(٧) أخرجه ابن أبي شيبة في \"مصنفه\" ١٠/ ٦٣ (٨٧٨٦)، وعبد الرَّزاق في \"المصنف\" ٧/ ٣٦٧، وفي \"تفسير القرآن\" ٢/ ٥٠، والطبري في \"جامع البيان\" ١٨/ ٦٧، =","vol":"19","page":17},{"text":"وعكرمة (١) وعطاء بن أبي رباح (٢) وسعيد بن جبير (٣) والنخعي، والشعبي (٤)،\n_________\n= وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١٨، والثوري في \"تفسيره\" (٢٢٠)، جميعهم عن مجاهد. وذكره السيوطي في \"الدر المنثور\" ٥/ ٣٧، وزاد نسبته لعبد بن حميد وابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٣/ ٨/ ب، \"معاني القرآن\" للنحاس ٤/ ٤٩٥، \"الوسيط\" للواحدي ٣/ ٣٠٣، \"أحكام القرآن\" للجصاص ٣/ ٢٥٩، \"معالم التنزيل\" للبغوي ٦/ ٨.\n(١) انظر: \"تفسير ابن فورك\" ٣/ ٨/ ب، \"النكت والعيون\" للماوردي ٤/ ٧٢، \"معالم التنزيل\" للبغوي ٦/ ٨.\n(٢) أخرجه ابن أبي شيبة في \"مصنفه\" ١٠/ ٦٤ (٨٧٨٧)، وعبد الرَّزاق في \"مصنفه\" ٧/ ٣٦٧، والطبري في \"جامع البيان\" ١٨/ ٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١٩ جميعهم عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣٧ وزاد نسبته لعبد بن حميد وابن المنذر.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٩٥، \"أحكام القرآن\" للجصاص ٣/ ٢٥٩، \"تفسير ابن حبيب\" ٢٠٦/ أ، \"الكفاية\" للحيري ٢/ ٥٦/ ب، \"الوسيط\" للواحدي ٣/ ٣٠٣، \"معالم التنزيل\" للبغوي ٦/ ٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١٨ بلفظ قال: الجلد.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦٨ بلفظ قال: الضرب الشديد. وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١٩ بلفظ رحمة: شدة الجلد، وابن أبي شيبة في \"مصنفه\" ١٠/ ٦٣ (٨٧٦٥) بلفظ الضرب، وذكره السيوطي في \"الدر المنثور\" ٥/ ٣٧ وزاد نسبته لعبد بن حميد.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٨.","vol":"19","page":18},{"text":"وابن زيد (١) وسليمان بن يسار (٢).\nيدل عليه من الآية أن الله تعالى أمر بالجلد وهو ضرب الجلد، كالرَّأَس لضرب الرأس (٣). فذكر الضرب بلفظ الجلد لئلا يُنْكَأ ولا يبرح ولا يبلغ به اللحم (٤).\nوروى ابن أبي مليكه (٥) عن عبيد الله بن عبد الله بن عمر (٦) أن عبد الله بن عمر - ﵄ - جلد جارية له فقال للجالد: اجلد ظهرها ورجليها وأسفلها وخففها. قلت: فأين قول الله -﷿-: ﴿وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ﴾؟ قال: أفأقتلها؟ !؛ إن الله أمرني أن أضربها وأؤدبها ولم يأمرني أن أقتلها (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦٧ عنه.\n(٢) أخرج قوله الطبري في \"جامع البيان\" ١٨/ ٦٧.\n(٣) في الأصل: النَّاس وهو خطأ، والتصويب من (م)، (ح).\nوانظر: \"لسان العرب\" لابن منظور ٦/ ٩١ (رأس).\n(٤) وجه الاستدلال حسب ما ظهر لي أن الله تعالى أمر بالجلد وهو ضرب الجلد، ولم يطلق الضرب بل قيده بضرب الجلد حتَّى لا يبلغ اللحم، فلا معنى لقول من قال: ﴿وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ﴾ فتخففوا الضرب، ولكن أوجعوهما ضربًا، إذ بين الله نوع الضرب وهو الضرب على الجلد، فيكون المنهي عنه أمرًا آخر وهو تعطيل الحد.\n(٥) عبد الله بن عبيد الله بن عبد الله بن أبي مليكة، ثقة فقيه.\n(٦) ثقة.\n(٧) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه عبد الرَّزاق في \"مصنفه\" ٧/ ١٣٧٦ (٣٥٣٧)، والطبري في \"جامع البيان\" =","vol":"19","page":19},{"text":"وقال الآخرون: بل معناه (١): ولا تأخذكم بهما رأفة فتخففوا الضرب ولكن أوجعوهما ضربًا (٢). وهو قول سعيد بن المسيب (٣)، والحسن (٤).\n_________\n= ١٨/ ٦٦ - ٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١٨، والبيهقيّ في \"السنن الكبرى\" ٨/ ٢٤٥، وذكره السيوطي في \"الدر المنثور\" ٥/ ٣٧، وزاد نسبته لعبد بن حميد وابن المنذر.\n(١) في (م)، (ح): معناها.\n(٢) والقول الراجح من هذين القولين هو الجمع بينهما وذلك بالحكم على أن كلًا منهيا مراد وأن الآية عامة، فيكون النَّهي فيها متوجهًا إلى الرأفة الحاملة على إسقاط الحد أو نقصه أو تخفيفه ومما يرجح هذا القول:\n١ - العموم في قوله: ﴿رأْفَة﴾ إذ هي نكرة في سياق النَّهي وهي من صيغ العموم ولا مخصص.\n٢ - أن كلًا من القولين مروي من أئمة من السلف وعلماء كبار.\nوقد رجح القول بالعموم جماعة منهم الجصاص في \"أحكام القرآن\" ٣/ ٢٥٩، وإلكيا الهراسي في \"أحكام القرآن\" ٤/ ٢٥٧، وابن العربي في \"أحكام القرآن\" ٣/ ١٣٢٦، والقرطبي في \"تفسير القرآن العظيم\" ١٢/ ١٦٥، والسمعاني في \"تفسير القرآن\" ٣/ ٤٩٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦٨ عنه.\nوانظر: \"تفسير ابن فورك\" ٣/ ٨/ ب، \"الوسيط\" للواحدي ٣/ ٣٠٣، \"معالم التنزيل\" للبغوي ٦/ ٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥١٩ كلاهما عنه. وذكره السيوطي في \"الدر المنثور\" ٥/ ٣٧ وزاد نسبته لعبد بن حميد.\nوانظر: \"تفسير ابن فورك\" ٣/ ٨/ ب، \"الوسيط\" للواحدي ٣/ ٣٠٣، \"معالم التنزيل\" للبغوي ٦/ ٨، \"تفسير الحسن\" ٢/ ١٥٣.","vol":"19","page":20},{"text":"وقال الزُّهريّ (١): يجتهد في حد الزنا والفرية، ويخفف في حد الشراب (٢).\nوقال قتادة: يخلف في الشراب والفرية، ويجتهد في الزنا (٣).\nوقال حماد: يحد القاذف والشارب وعليهما ثيابهما، وأمَّا الزاني فيخلع ثيابه وتلا هذِه الآية (٤).\n﴿فِي دِينِ اللَّهِ﴾ أي: في حكم الله (٥)، ونظيره قوله: ﴿مَا كَانَ لِيَأْخُذَ أَخَاهُ فِي دِينِ الْمَلِكِ﴾ (٦).\n_________\n(١) في الأصل: السدي، والتصويب من (م)، (ح)، ولم أقف على من خرجه عن السدي.\n(٢) في (م)، (ح): الشرب.\nوالقول أخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥٠، والطبري في \"جامع البيان\" ١٨/ ٦٨.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٨.\n(٣) أخرجه عبد الرَّزاق في \"المصنف\" ٧/ ٣٧٤ (١٣٥٢٧)، وفي \"تفسير القرآن\" ٢/ ٥٠، والطبري في \"جامع البيان\" ١٨/ ٦٨ كلاهما عنه. وانظر: \"معالم التنزيل\" للبغوي ٨/ ٦.\n(٤) أخرجه ابن أبي شيبة في \"مصنفه\" ٩/ ٥٢٧ (٨٣٧٨)، والطبري في \"جامع البيان\" ١٨/ ٦٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٥١٨ جميعهم عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣٧، وزاد نسبته لعبد بن حميد.\n(٥) قاله ابن عباس وغيره.\nانظر: \"الكفاية\" للحيري ٢/ ٥٦/ ب، \"الوسيط\" للواحدي ٣/ ٣٠٣، \"زاد المسير\" لابن الجوزي ٦/ ٨.\n(٦) يوسف: ٧٦.","vol":"19","page":21},{"text":"﴿إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَلْيَشْهَدْ عَذَابَهُمَا﴾ وليحضر حدهما إذا أقيم عليهما (١). ﴿طَائِفَةٌ مِنَ الْمُؤْمِنِينَ﴾ اختلفوا في مبلغ عدد الطائفة:\nفقال النَّخعيُّ (٢) ومجاهد (٣): أقله رجل واحد فما فوقه (٤) واحتجا بقوله تعالى: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ الآية (٥).\n_________\n(١) وفي حضور أولئك فوائد منها:\n١ - الاعتبار بذلك ويبلغ الشاهد الغائب.\n٢ - أن الإمام إذا احتاج إلى الإعانة أعانوه.\n٣ - لكي يستحيي المحدود سيكون زجرًا له من العود إلى مثل ذلك الفعل.\nانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤٢٥، \"مجموع الفتاوى\" لابن تيمية ١٥/ ٢٨٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦٩ عنه.\nوانظر: \"تفسير ابن فورك\" ٣/ ٨/ ب، \"النكت والعيون\" للماوردي ٤/ ٧٢، \"معالم التنزيل\" للبغوي ٦/ ٨، \"أحكام القرآن\" لابن العربي ٣/ ١٣٢٧.\n(٣) أخرجه ابن أبي شيبة في \"مصنفه\" ١٠/ ٦٠ (٨٧٧٢)، وعبد الرَّزاق في \"مصنفه\" ٧/ ٣٦٧، وفي \"تفسير القرآن\" ٢/ ٥٠، والطبري في \"جامع البيان\" ١٨/ ٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٠، والثوري في \"تفسيره\" (٢٢٠) جميعهم عنه.\nوانظر: \"معاني القرآن\" للفراء ٢/ ٢٤٥، \"معاني القرآن\" للنحاس ٤/ ٤٩٦، \"تفسير ابن فورك\" ٣/ ٨/ ب.\n(٤) وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٠ من طريق علي بن أبي طلحة عن ابن عباس.\nوهو قول الإمام أحمد كما في \"المغني\" لابن قدامة ١٢/ ٣٢٦، ورجحه الطبري في \"جامع البيان\" ١٨/ ٧٠، وذلك لعموم قوله ﴿طَائِفَةٌ﴾ والطائفة قد تقع عند العرب على الواحد فصاعدًا.\n(٥) الحجرات: ٩. =","vol":"19","page":22},{"text":"وقال عكرمة (١) وعطاء (٢): رجلان فصاعدًا (٣).\n(الزُّهريّ: ثلاثة فصاعدًا) (٤).\nوقال ابن زيد: أربعة بعدد من تقبل شهادته (٥) على الزنا (٦).\n_________\n= وجه الاستدلال أن قوله: ﴿وَإِنْ طَائِفَتَانِ﴾ يصدق بالواحد بدليل قوله تعالى بعدها ﴿فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ﴾ فسمى كل أخ طائفة.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦٩ عنه.\nوانظر: \"تفسير ابن فورك\" ٣/ ٨/ ب، \"الكفاية\" للحيري ٢/ ٥٦/ ب، \"تفسير القرآن\" للسمعاني ٣/ ٤٩٩، \"النكت والعيون\" للماوردي ٤/ ٧٢، \"معالم التنزيل\" للبغوي ٦/ ٨، \"غرائب التفسير\" للكرماني ٢/ ٧٨٨.\n(٢) أخرجه ابن أبي شيبة في \"مصنفه\" ١٠/ ٦٠ (٨٧٧٢)، وعبد الرَّزاق في \"مصنفه\" ٧/ ٣٦٧، وفي \"تفسير القرآن\" ٢/ ٥٠، والطبري في \"جامع البيان\" ١٨/ ٦٩، والبستي في \"تفسيره\" (٤١٦) جميعهم عنه.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٩٦، \"معالم التنزيل\" للبغوي ٦/ ٨، \"أحكام القرآن\" لابن العربي ٣/ ١٣٢٧، \"تفسير القرآن\" للسمعاني ٣/ ٤٩٩.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٠ عن سعيد بن جبير.\nوهو قول مقاتل كما في \"تفسيره\" ٣/ ١٨٢.\n(٤) ساقط من الأصل، والمثبت من (م)، (ح).\nوأخرجه ابن أبي شيبة في \"مصنفه\" ١٠/ ٦١ (٨٧٧٤)، والطبري في \"جامع البيان\" ١٨/ ٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢١ عنه.\nوانظر: \"تفسير القرآن\" للسمعاني ٣/ ٤٩٩، \"معالم التنزيل\" للبغوي ٦/ ٨، \"المغني\" لابن قدامة ١٢/ ٣٢٦، \"غرائب التفسير\" للكرماني ٢/ ٧٨٨، \"الدر المنثور\" للسيوطي ٥/ ٣٨.\n(٥) في (م)، (ح): شهادتهم.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٠ عنه.\nوانظر: \"تفسير ابن فورك\" ٣/ ٨/ ب، \"معالم التنزيل\" للبغوي ٦/ ٨، \"الدر =","vol":"19","page":23},{"text":"وقال قتادة: نفر من المسلمين (١).\nروى حفص بن غياث (٢)، عن أشعث (٣)، عن أبيه (٤) قال: أتيت (أبا برزة) (٥) الأسلمي - ﵁ - في حاجة، وقد أخرج جارية له إلى باب الدار، وقد زنت وولدت من الزنا فألقى عليها ثوبًا وأمر ابنه أن يضربها خمسين، ضربًا غير مُبرح ودعا جماعة ثم قرأ: ﴿وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَ﴾ (٦).\n_________\n= المنثور\" للسيوطي ٥/ ٣٨ وهو قول مالك بن أنس أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢١ عنه، وبه قال الشَّافعي كما في \"الأم\" ٦/ ١٢٢، \"المغني\" لابن قدامة ١٢/ ٣٢٦، \"تفسير القرآن\" للسمعانى ٣/ ٤٩٩، وعزاه الحيري في \"الكفاية\" ٢/ ٥٦/ ب إلى أكثر المفسرين.\n(١) أخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥٠، والطبري في \"جامع البيان\" ١٨/ ٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٠، وحكاه ابن فورك في \"تفسيره\" ٣/ ٨/ ب عنه بلفظ ثلاثة فصاعدًا وكذا الحيري في \"الكفاية\" ٢/ ٥٦/ ب، والسمعاني في \"تفسير القرآن\" ٣/ ٤٩٩.\n(٢) ثقة، فقيه، تغير حفظه قليلًا في الآخر.\n(٣) ابن سوار، ضعيف.\n(٤) سوار الكندي، لم يذكر فيه ابن أبي حاتم جرحًا أو تعديلًا، وذكره ابن حبان في \"الثقات\" انظر \"التاريخ الكبير\" ٤/ ١٦٧، \"الجرح والتعديل\" ٤/ ٢٧١، \"الثقات\" ٦/ ٤٢٣.\n(٥) في الأصل، (م): أبا بردة، وهو خطأ، والتصويب من (ح)، والطبري في \"جامع البيان\" ومصادر تخريجه.\n(٦) أخرجه ابن أبي شيبة في \"مصنفه\" ٩/ ٥١٥ (٨٣٣٢، ٨٣٧٧)، ١٠/ ٦١ (٨٧٧٥)، والطبري في \"جامع البيان\" ١٨/ ٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٠، والبيهقيّ في \"السنن الكبرى\" ٨/ ٢٤٥. جميعهم من طريق =","vol":"19","page":24},{"text":"[١٩١١] أخبرنا أبو عبد الله بن فنجويه الدينوري (١) بقراءتي عليه، قال: حدّثنا أبو علي بن حبش المقرئ (٢)، قال: حدّثنا محمَّد بن أحمد بن عثمان (٣)، قال: حدّثنا إبراهيم بن نصر (٤)، قال: حدّثنا مسدد (٥)، قال: حدّثنا إسماعيل (٦)، قال: حدّثنا يونس بن عبيد (٧)، عن جرير بن يزيد البجلي (٨)، عن أبي زرعة بن (٩) عمرو بن جرير (١٠)، عن أبي هريرة - ﵁ - قال: إقامة (حدٍ بأرضٍ) (١١) خير\n_________\n= أشعث بن سوار به بنحوه، وذكره السيوطي في \"الدر المنثور\" ٥/ ٣٧ وزاد نسبته لعبد بن حميد وابن المنذر.\nوإسناده ضعيف؛ لأنَّ فيه أشعث بن سوار وهو ضعيف.\n(١) ثقة صدوق كثير الرِّواية للمناكير.\n(٢) الحسين بن محمَّد بن حبش بن حمدان ثقة مأمون.\n(٣) محمَّد بن أحمد بن عثمان، لم أجده.\n(٤) الحافظ صدوق.\n(٥) مسدد بن مسرهد، ثقة حافظ.\n(٦) ابن عُلية، ثقة حافظ.\n(٧) ثقة، ثبت، فاضل، ورع.\n(٨) جرير بن يزيد بن جرير بن عبد الله البجلي، ضعيف، وذكره ابن حبان في \"الثقات\"، وقال أبو زرعة: شامي منكر الحديث. انظر \"الجرح والتعديل\" ٢/ ٥٠٢، \"الثقات\" لابن حبان ٦/ ١٤٣، \"تهذيب الكمال\" للمزي ٤/ ٥٥١، \"ميزان الاعتدال\" للذهبي ١/ ٣٩٧، \"تقريب التهذيب\" (٩٢٥).\n(٩) في الأصل، (م)، (ح): عن، وهو خطأ، والتصويب من مصادر ترجمته ومصادر تخريجه.\n(١٠) ثقة.\n(١١) في الأصل: أرض بحد.","vol":"19","page":25},{"text":"لأهلها من مطر أربعين ليلة (١).\n_________\n(١) [١٩١١] الحكم على الإسناد:\nإسناده ضعيف، فيه جرير بن يزيد ضعيف، ومحمد بن أحمد بن عثمان لم أجده.\nالتخريج:\nأخرجه النَّسائيّ في \"المجتبى\" ٨/ ٧٥ - ٧٦ كتاب قطع السارق، باب الترغيب في إقامة الحد، وفي \"السنن الكبرى\"، كتاب قطع السارق (٧٣٩٢)، وقال: وهو الصواب عن عمرو بن زرارة. وأخرجه البُخاريّ في \"التاريخ الكبير\" ٢/ ٢١٢ عن يَحْيَى بن بشر. كلاهما عن ابن علية به موقوفًا بمثله.\nوأخرجه الطّبرانيّ في \"المعجم الصَّغير\" ٢/ ١٦٦ (٩٦٦)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٢٤٣ (٤٣٩٧) كلاهما من طريق محمَّد بن قدامة عن ابن علية به مرفوعًا، وعند ابن حبان جعل شيخ يونس بن عبيد عمرو بن سعيد بدلًا من جرير بن يزيد.\nففي هذا الطَّريق مخالفتان:\n١ - أن محمَّد بن قدامة خالف الثقات -عمرو بن زرارة، ويحيى بن بشر ومسدد- حيث رفعه وهؤلاء وقفوه والراجح رواية الوقف لأنهم أوثق.\n٢ - جعل شيخ يونس بن عبيد: عمرو بن سعيد بدلًا من جرير بن يزيد وعمرو ثقة. \"تقريب التهذيب\" لابن حجر (٥٠٧٠)، وجرير ضعيف، كما تقدم، وهذِه المخالفة الظاهر أنها من ابن حبان أو شيخه ابن قتيبة، وليست من محمَّد بن قدامة؛ لأنَّ الطّبرانيّ -كما تقدم- رواه من طريق محمَّد بن قدامة موافقًا لرواية الآخرين.\nوأخرجه ابن المبارك في \"مسنده\" (٩٤) (١٥٧) عن عيسى بن يزيد حدثني جرير ابن يزيد به مرفوعًا وفيه ثلاثين صباحًا، ومن طريقه أخرجه النَّسائيّ، كتاب قطع السارق، باب الترغيب في إقامة الحد ٨/ ٧٥، وابن ماجة، كتاب الحدود، باب إقامة الحدود (٢٥٣٨)، والبخاري في \"التاريخ الكبير\" ٢/ ٢١٢، وأحمد في \"مسنده\" ٢/ ٤٠٢ (٩٢٢٦)، وابن الجارود في \"المنتقى\"، باب في الحدود (٨٠١)، وأبو يعلى في \"مسنده\" ١٠/ ٤٩٦ (٦١١١)، وابن حبان في \"صحيحه\" =","vol":"19","page":26},{"text":"[١٩١٢] أخبرنا أبو سعيد محمَّد بن عبد الله بن حمدون (١)، قال:\n_________\n= كما في \"الإحسان\" ١٠/ ٢٤٤ (٤٣٩٨).\nووقع عند النَّسائيّ وأحمد وابن الجارود أيضًا ثلاثين بدلًا من أربعين وجمع بينهما على الشَّك أحمد في \"مسنده\" ٢/ ٣٦٢ (٨٧٣٨) في رواية من طريق زكريا بن عدي أنا ابن المبارك فقال ثلاثين أو أربعين.\nوالظاهر أن الشَّك من ابن المبارك وأن الصواب رواية أربعين بدون شك لمجيئه عنه وعن غيره من طرق أخرى كذلك.\nوإسناد الحديث ضعيف؛ لأنَّ مداره على جرير بن يزيد وهو ضعيف كما تقدم، وأمَّا رواية ابن حبان (٤٣٩٧) حيث جعل عمرو بن سعيد وهو ثقة، بدلًا من جرير ابن يزيد فلا تصح أن يكون متابعًا له؛ لأنها رواية معلولة كما تقدم.\nوالحديث له شاهد من حديث ابن عباس ﵄ عند الطّبرانيّ في \"المعجم الكبير\" ١١/ ٢٦٧ (١١٩٣٢) مرفوعًا وفيه: حد يقام في الأرض بحقه أزكى فيها من مطر أربعين عامًا. قال المنذري في \"الترغيب والترهيب\" ٣/ ١٧٩: رواه الطّبرانيّ بإسناد حسن. وهو غريب بهذا اللفظ.\nوقال الهيثمي ٥/ ١٩٧، ورواه الطّبرانيّ في \"المعجم الكبير\"، و\"المعجم الأوسط\" وفيه سعد أبو غيلان الشيباني ولم أعرفه وبقية رجاله ثقات.\nوله شاهد آخر من حديث ابن عمر - ﵁ - أن رسول الله - ﷺ - قال: \"إقامة حد من حدود الله خير من مطر أربعين ليلة في بلاد الإسلام\" أخرجه ابن ماجة، كتاب الحدود، باب إقامة الحدود (٢٥٣٧)، وإسناده ساقط فيه سعيد بن سنان، قال ابن حجر في \"تقريب التهذيب\" (٢٣٤٦) متروك.\nفبهذا يكون الحديث حسنًا والموقوف له حكم المرفوع.\nوحسنه الألباني في \"صحيح سنن النَّسائيّ\" (٤٥٥٤، ٤٥٥٥)، وانظر \"سلسلة الأحاديث الصحيحة\" (٢٣١).\n(١) الزَّاهد، الصالح، لم يذكر بجرح أو تعديل.","vol":"19","page":27},{"text":"حدّثنا أبو نعيم عبد الملك بن محمَّد بن عدي (١)، قال: حدّثنا أبو العباس الوليد بن مزيد البيروتي (٢)، قال: أخبرنا محمَّد بن شعيب (٣)، قال: أخبرنا معاوية بن يَحْيَى (٤)، عن سليمان بن مهران الأعمش (٥)، عن شقيق بن سلمة (٦)، عن حذيفة (٧) - ﵁ - عن رسول الله - ﷺ - أنَّه قال: \"يا معشر النَّاس اتقوا الزنا فإن فيه ست خصال، ثلاثة (٨) في الدُّنيا، وثلاثة في الآخرة، فأمَّا اللاتي في الدنيا: فتذهب البهاء، وتورت الفقر، وتنقص العمر، وأمَّا اللاتي في الآخرة: فتوجب السّخْطَة، وسوء الحساب، والخلود في النَّار\" (٩).\n_________\n(١) أبو نعيم الجرجاني الإسْتَرباذي، حافظ، ثقة.\n(٢) الوليد بن مزيد العُذْري أبو العباس البيروتي، ثقة، ثبت، قال النَّسائيّ: كان لا يخطئ ولا يدلس، وقال الدارقطني: كان من ثقات أصحاب الأوزاعي، ثبت، مات سنة (٢٠٣ هـ). \"الجرح والتعديل\" ٩/ ١٨، \"تهذيب الكمال\" للمزي ٣١/ ٨١، \"تقريب التهذيب\" (٧٥٠٤).\n(٣) محمَّد بن شعيب بن شابور الأموي، صدوق صحيح الكتاب.\n(٤) معاوية بن يَحْيَى الصَّدَفي أبو روح الدّمشقيُّ، سكن الري ضعيف، وما حدّث بالشام أحسن مما حدث بالري، وقال ابن معين: هالك ليس بشيء، وقال ابن عدي: عامة رواياته فيها نظر. انظر \"ميزان الاعتدال\" ٤/ ١٣٨، \"تهذيب الكمال\" ٢٨/ ٢٢١، \"تقريب التهذيب\" (٦٨٢٠).\n(٥) أبو محمَّد الكوفيِّ، ثقة، حافظ، لكنَّه مدلس.\n(٦) أبو وائل الكوفيِّ، ثقة، مخضرم.\n(٧) صحابي جليل.\n(٨) في (م)، (ح): ثلاث.\n(٩) [١٩١٢] الحكم على الإسناد: =","vol":"19","page":28},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= إسناده ضعيف، فيه معاوية بن يَحْيَى الصدفي، وشيخ المصنف لم يذكر بجرح أو تعديل، والأعمش مدلس، وقد عنعن.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\": أفاده الألباني ولم أقف عليه في مظانه في المطبوع، من طريق معاوية بن يَحْيَى به بنحوه، وأخرجه القزويني في \"التدوين في أخبار قزوين\" ٢/ ٤٤ من طريق عبد الملك بن عدي به، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٤/ ١١٨٣، وابن عدي في \"الكامل\" ٦/ ٣١٧، وأبو نعيم في \"حلية الأولياء\" ٤/ ١١١، والبيهقيّ في \"شعب الإيمان\" وضعفه ٤/ ٣٧٩ (٥٤٧٥)، وابن الجوزي في \"الموضوعات\" ٣/ ٣٢١، والخرائطي في \"مساوئ الأخلاق\" كما في \"روضة المحبين\" لابن القيِّم (٣٦٣)، وابن مروديه كما في \"تفسير القرآن العظيم\" لابن كثير ٥/ ٣٠٩ ومن طريق ابن مروديه رواه أبو القاسم الأصبهاني في كتاب \"الترغيب والترهيب\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٤١٧. جميعهم من طريق الأعمش به، وفي بعضها: \"ينقص الرزق\" بدل: \"العمر\".\nوذكره السيوطي في \"الدر المنثور\" ٢/ ٥٣٦ وزاد نسبته لابن مردويه.\nوقال ابن عدي عقبه: وهذا عن الأعمش غير محفوظ وهو منكر.\nوقال ابن كثير: بعد أن ذكره من رواية ابن أبي حاتم وابن مردويه قال: وهذا حديث ضعيف على كل حال.\nوقال أبو نعيم: غريب من حديث الأعمش تفرد به مسلمة وهو ضعيف الحديث.\nفالحديث ضعيف، وقال ابن حبان في \"المجروحين\" ١/ ٩٨: لا أصل له عن رسول الله - ﷺ -، وقال ابن الجوزي بعد أن ذكر حديث حذيفة وشواهده التي في ذم الزنا قال ليس في هذِه الأحاديث شيء يصح عن رسول الله - ﷺ -.\nوالحديث روي من وجه آخر عن أنس مرفوعًا بنحوه، أخرجه الخطيب في \"تاريخ بغداد\" ١٢/ ٤٩٣، وعنه ابن الجوزي في \"الموضوعات\" ٣/ ٣٢٣، والواحدي عاليًا في \"الوسيط\" ٣/ ١٠٦. =","vol":"19","page":29},{"text":"[١٩١٣] أخبرنا أبو طاهر محمَّد (١) بن الفضل بن محمَّد بن إسحاق ابن خزيمة (٢) قراءة عليه في شهور سنة ثلاث وثمانين وثلاثمائة، قال: حدّثنا عبد الله بن محمَّد بن مسلم (٣)، قال: حدّثنا عطية بن بقية (٤)، قال: حدّثنا أبي (٥)، قال (٦): حدثني عباد بن كثير (٧)، عن\n_________\n= وروي من وجه آخر عن ابن عباس مرفوعًا بنحوه أخرجه الطّبرانيّ في \"المعجم الأوسط\" ٢/ ١٤٤، وابن الجوزي في \"الموضوعات\" ٣/ ٣٢٣ - ٣٢٤، وهما موضوعان.\nوانظر: \"اللآلئ المصنوعة\" للسيوطي ٢/ ١٠٣، \"كشف الخفاء\" للعجلوني ١/ ٢٧٣ (٨٥٨)، \"تنزيه الشريعة المرفوعة\" لابن عراق ٢/ ٢٢٧، \"سلسلة الأحاديث الضعيفة\" ١/ ٢٧٠ (١٤١، ١٤٢، ١٤٣).\n(١) في الأصل: بن محمَّد بزيادة بن، وهو خطأ، والتصويب من (م)، (ح) ومصادر ترجمته.\n(٢) محدث ثقة، لكن تغير عقله قبل موته بثلاث سنوات، وما سمع منه أحد بعد تغيره.\n(٣) أبو بكر الإسفراييني، حافظ حجة مجود.\n(٤) عطية بن بقية بن الوليد الحمصي، يكثر عن والده، قال الذهبي: وما علمت له شيئًا عن غيره، وكان شيخًا محدثًا ليس بالماهر بل طال عمره وتفرد، وقال ابن أبي حاتم: كانت فيه غفلة ومحله الصدق، وقال ابن حبان: من شيوخنا يخطئ ويغرب، يعتبر حديثه إذا روى عن أبيه غير الأشياء المدلسة، توفي سنة (٢٦٥ هـ)، انظر \"الجرح والتعديل\" ٦/ ٣٨١، \"الثقات\" لابن حبان ٨/ ٥٢٧، \"سير أعلام النبلاء\" ١٢/ ٥٢١.\n(٥) بقية بن الوليد بن صائد بن كعب الكلاعي، أبو يُحْمِد الميتمي، صدوق، كثير التدليس عن الضعفاء.\n(٦) من (م)، (ح).\n(٧) الثَّقفيُّ البصري، متروك.","vol":"19","page":30},{"text":"عمران بن القصير (١)، عن أنس (٢) - ﵁ - قال: قال رسول الله - ﷺ -: \"إنّ أعمال أمتي تعرض عليّ في كل جمعة مرتين فاشتدَّ غضب الله على الزناة\" (٣).\n[١٩١٤] أخبرنا أبو عبد الله بن فنجويه (٤)، قال: حدّثنا أبو علي بن حبش المقرئ (٥)، قال: حدّثنا محمَّد بن أحمد بن هارون (٦) بسُرَّ مَنْ رأى (٧)،\n_________\n(١) عمران بن مسلم المِنْقَريُّ، أبو بكر القصير البصري، صدوق، ربَّما وهم.\n(٢) صحابي جليل.\n(٣) [١٩١٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه عباد بن كثير الثَّقفيُّ متروك.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٦/ ١٧٩ م طريق بقية به نحوه.\nوأخرجه أبو الشَّيخ ابن حيان في \"العوالي\" وعنه الديلمي كما في \"سلسلة الأحاديث الضعيفة\" للألباني (٢٧٧٦) عن عباد بن كثير به بلفظ: \"اشتد غضب الله على الزناة\"، قال الألباني: إسناده ضعيف أو ضعيف جدًّا.\n(٤) ثقة صدوق كثير الرِّواية للمناكير.\n(٥) الحسين بن محمَّد بن حبش، ثقة مأمون.\n(٦) محمَّد بن أحمد بن هارون أبو بكر العسكري، كان يتفقه لأبي ثور، حدث عن إبراهيم بن عبد الله بن الجنيد تصانيفه، وعن الحسن بن عرفة وعباس الدُّوريُّ فطبقتهم، روى عنه الآجري والدارقطني وغيرهما، وثقه الدارقطني والسمعاني، توفي سنة (٣٢٥ هـ).\nانظر \"تاريخ بغداد\" ١/ ٣٦٩، \"الأنساب\" ٩/ ٣٠٢.\n(٧) مدينة بين بغداد وتكريت على شرقي دجلة بناها المعتصم سنة عشرين ومائتين ونزلها بأتراكه ولما خربت سميت سامراء اختصارًا لـ: ساء من رأى وبها السرداب المعروف في جامعها الذي تزعم الشيعة أن مهديهم يخرج منه. =","vol":"19","page":31},{"text":"قال: حدّثنا أبو بكر محمَّد بن أبي يعقوب الدينوري (١)، قال: حدّثنا إبراهيم بن يزيد الحلواني (٢) بالرُّها (٣)، قال: حدّثنا المغيرة بن سقلاب (٤)، قال: حدّثنا النضر بن عربي (٥)، عن وهب بن منبه (٦) قال: مكتوب في التوراة: الزاني لا يموت حتَّى يفتقر، والقَوّاد لا يموت حتَّى يعمى (٧).\n_________\n= انظر: \"معجم ما استعجم\" للبكري ٣/ ٧٣٤، \"معجم البلدان\" لياقوت ٣/ ١٧٣، ٢١٥.\n(١) محمَّد بن أبي يعقوب أبو بكر الدينوري، قال: الخطيب: في حديثه غرائب ومناكير، وقال الذهبي: حدث ببغداد عن أحمد بن سعيد الهمداني، وعبد الله بن محمَّد البلوي وطائفة بمناكير وعجائب، انظر \"تاريخ بغداد\" ٣/ ٣٩٠، \"ميزان الاعتدال\" ٤/ ٧٠، \"لسان الميزان\" ٥/ ٤٢٨ ..\n(٢) لم أجده.\n(٣) بضم أوله وبالمد والقصر مدينة بالجزيرة بين الموصل والشام سميت باسم الذي استحدثها وهو الرّهاء بن البَلَنْدي من ولد مدين بن إبراهيم - ﵇ -. انظر: \"معجم ما استعجم\" للبكري ٢/ ٦٧٨، \"معجم البلدان\" لياقوت ٣/ ١٠٦.\n(٤) المغيرة بن سقلاب، أبو بشر قاضي حران، قال أبو حاتم، صالح الحديث، وقال ابن عدي: منكر، وضعفه الدارقطني، وقال ابن حبان: كان ممن يخطئ ويروي عن الضعفاء والمجاهيل، فغلب على حديثه المناكير والأوهام، فاستحق الترك.\nانظر \"الجرح والتعديل\" ٨/ ٢٢٣، \"المجروحين\" لابن حبان ٣/ ٨، \"الكامل\" لابن عدي ٦/ ٣٥٨، \"ميزان الاعتدال\" ٤/ ١٦٣.\n(٥) لا بأس به.\n(٦) ثقة.\n(٧) [١٩١٤] الحكم على الإسناد:\nإسناده ضعيف جدًا، فيه محمَّد بن أبي يعقوب والمغيرة بن سقلاب، والحلواني =","vol":"19","page":32},{"text":"<span data-type=\"title\" id=toc-3180>٣ </span>- قوله -﷿-: ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَالزَّانِيَةُ لَا يَنْكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ وَحُرِّمَ ذَلِكَ عَلَى الْمُؤْمِنِينَ﴾\nأختلف العلماء في معنى الآية وحكمها (١):\nفقال قوم: قدم المهاجرون المدينة، وفيهم فقراء كثير ليست لهم أموال ولا عشائر ولا أهلون، وبالمدينة نساء بغايا مسافحات يكرين أنفسهن وهن (٢) يومئذٍ أخصب (٣) أهل المدينة، فرغب في كسبهن ناس من فقراء المسلمين، فقالوا لو أنا تزوجنا منهن إلى يوم يغنينا الله عنهن، فاستأذنوا رسول الله - ﷺ - في ذلك، فنزلت هذِه الآية، وحرم فيها نكاح الزانية صيانة للمؤمنين عن ذلك (٤).\n_________\n= لم أجده.\nالتخريج:\nلم أقف عليه، إلَّا أن ابن ماكولا في \"الإكمال\" ٦/ ٢١٨ أخرج بسنده عن طاوس قال: .. رأيت في كتب بني إسرائيل أن القواد لا يموت حتَّى يعمى أو يقعد.\n(١) قال ابن العربي في \"أحكام القرآن\" ٣/ ١٣٢٩: وهذِه الآية من مشكلات القرآن. وقال في موضع آخر ١/ ٤٠٢: فهي آية مشكلة اختلف فيها السلف قديمًا وحديثًا. وقال الشنقيطي في \"أضواء البيان\" ٦/ ٨١: هذِه الآية من أصعب الآيات تحقيقًا. قلت: والأمر كما قالا.\n(٢) في الأصل: وهي، والتصويب من (م)، (ح).\n(٣) الخصيب نقيض الجدب، وهو كثرة العشب ورفاهية العيش وهي هنا كناية عن كثرة أحوالهن وسعة عيشهن.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣٥٥ (خصب).\n(٤) أخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥١، والطبري في \"جامع البيان\" ١٨/ ٧٠ - ٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٢ بألفاظ =","vol":"19","page":33},{"text":"وأخبر الله﷾- أن الزانية إنَّما ينكحها الزاني والمشرك؛ لأنهن كن زانيات مشركات، والآية وإن كان ظاهرها خبرًا فمجازه (١) ينبغي أن يكون كذا كقوله: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ (٢) وقوله: ﴿إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ﴾ (٣) يعني: ينبغي أن يكون كذلك (٤).\nوهذا قول مجاهد (٥)،\n_________\nمتقاربة. ونسبه الواحدي في \"الوسيط\" ٣/ ٣٠٤ للمفسرين.\nوانظر: \"أسباب النزول\" للواحدي (٣٢٥)، \"تفسير ابن حبيب\" ٢٠٦/ ب، \"الكفاية\" للحيري ٢/ ٥٦/ ب، \"معاني القرآن\" للنحاس ٤/ ٤٩٧، \"معاني القرآن\" للزجاج ٤/ ٣٠، \"معالم التنزيل\" للبغوي ٦/ ٩.\n(١) في (م)، (ح): فمجازها.\n(٢) آل عمران: ٩٧، تقديرها من دخله فأمنوه.\n(٣) العنكبوت: ٤٥، تقديرها لينته المصلى عن الفحشاء والمنكر.\n(٤) وهذا هو القول الأوَّل في معنى الآية فتكون الآية خاصة بهؤلاء.\nوفائدة إتيانه بلفظ الخبر التغليظ في الأمر كما تقول للرجل الذي عرفته بالكذب هذا كذاب تريد تغليظ أمره.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٣٠.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٥٠، والبستي في \"تفسيره\" (٤٢١)، والطبري في \"جامع البيان\" ١٨/ ٧١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٢، والبيهقيّ في \"السنن الكبرى\" ٧/ ١٥٤، وأبو عبيد في \"الناسخ والمنسوخ\" (١٠١)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٤٢، وابن أبي شيبة في \"مصنفه\" ٤/ ٢٧٣، وآدم في \"تفسير مجاهد\" (٤٨٩)، والثوري في \"تفسيره\" (٢٢٠).\nجميعهم عنه باختلاف في الألفاظ.\nوانظر: \"تفسير القرآن\" للسمعاني ٣/ ٥٠٠، \"معاني القرآن\" للنحاس ٤/ ٤٩٧، \"أحكام القرآن\" للجصاص ٣/ ٢٦٥.","vol":"19","page":34},{"text":"وعطاء بن أبي رباح (١) وقتادة (٢)، والزهري (٣) والقاسم بن أبي بزرة، والشعبي (٤)، وأبي حمزة الثمالي، ورواية العوفي عن ابن عباس (٥) ﵄ ورحمهما.\nوقال عكرمة: نزلت في نساء بغايا متعالمات بمكة والمدينة وكنّ كثيرات، ومنهن تسع، صواحب رايات كرايات البَيْطار (٦) يعرفن بها:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٤، والبيهقيّ في \"السنن الكبرى\" ٧/ ١٥٤.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣٩ وزاد نسبته لعبد بن حميد.\n(٢) أخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥٠، والطبري في \"جامع البيان\" ١٨/ ٧٣. وانظر: \"معاني القرآن\" للنحاس ٤/ ٤٩٧، \"تفسير القرآن\" للسمعاني ٣/ ٥٠٠، \"السنن الكبرى\" للبيهقي ٧/ ١٥٤، \"معالم التنزيل\" للبغوي ٦/ ٩.\n(٣) أخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥٠، والطبري في \"جامع البيان\" ١٨/ ٧٣.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٩٧، \"معالم التنزيل\" للبغوي ٦/ ٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٣ عنه. وانظر: \"معالم التنزيل\" للبغوي ٦/ ٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٣ كلاهما من طريق العوفي عنه.\nوأخرجاه أيضًا وابن أبي شيبة في \"المصنف\" ٤/ ٢٧٢ جميعهم من طريق شعبة مولى ابن عباس عنه. وذكره السيوطي في \"الدر المنثور\" ٥/ ٤٠ وزاد نسبته لعبد ابن حميد وابن مردويه من طريق شعبة عنه.\n(٦) البيطار هو الذي يعالج الدواب مأخوذ من البَطْر وهو الشق، وذلك أنَّه يشق جروحها ويعالجها، ويطلق على الخياط بيطارًا أيضًا؛ لأنَّه يشق الثياب.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ٢٦٢، \"لسان العرب\" لابن منظور ٤/ ٦٩ (بطر).","vol":"19","page":35},{"text":"أم مَهْزول جارية السَّائب بن أبي السَّائب المخزومي، وأم عُلَيط جارية صفوان بن أميَّة، وحَنَّة القبطية جارية العاص بن وائل، ومُزْنة جارية مالك بن عميلة ابن السباق (١) وجَلَّالة جارية سهيل بن عمرو، وأم سُوَيد جارية عمرو بن عثمان المخزومي، وشريفة جارية زمعة بن الأسود، وفَرسة جارية هشام بن ربيعة بن حبيب بن حذيفة، وفَرْتَنى (٢) جارية هلال بن أنس بن جابر بن تيم، وكانت بيوتهن تسمى المواخير (٣) في الجاهلية (٤)، لا يدخل عليهن (ولا يأتيهن) (٥) إلَّا زان من أهل القبلة، أو مشرك من أهل الأوثان، وكان الرجل ينكح الزانية في الجاهلية يتخذها مأكلةً، فأراد ناس من المسلمين نكاحهن على تلك الجهة، فاستأذن رجل (من المسلمين) (٦) نبي الله - ﷺ - في نكاح أم مهزول اشترطت له أن تنفق عليه، فأنزل الله -﷿-\n_________\n(١) في الأصل: السابق، والتصويب من (م)، \"الإصابة\" لابن حجر ٦/ ١٣١.\n(٢) في الأصل: قربتا، والتصويب من (م)، \"الإصابة\" لابن حجر ٨/ ١٦٦.\n(٣) جمع ماخورٍ وهو مجلس الريبة ومجلس أهل الفسق والفساد وبيوت الخمارين وهو تعريب لقي خُور، وقيل هو عربي لتردد النَّاس إليه من مَخْر السفينة الماء، أي: شقته.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٠٥، \"لسان العرب\" لابن منظور ٥/ ١٦١ (مخر).\n(٤) في الأصل: الجالية، والتصويب من (م)، (ح).\n(٥) في الأصل: ولا يأتين، والتصويب من (م).\n(٦) من (م)، (ح).","vol":"19","page":36},{"text":"هذِه الآية، ونهى المؤمنين عن ذلك وحرمه عليهم (١).\nوقال عمرو بن شعيب: نزلت في مَرْثَد الغَنَويّ وعَنَاق، وكان مرثد رجلًا شديدًا، وكان يقال له: دُلْدُل (٢)، وكان يأتي مكّة فيحمل ضعفة المسلمين (٣) إلى رسول الله - ﷺ -، وكانت عناق صديقته في الجاهلية فلما أتى مكّة دعته عناقٌ إلى نفسها، فقال مرثد - ﵁ -: إن الله تعالى حرم الزنا. قالت: فانكحني. فقال حتَّى أسأل رسول الله - ﷺ - عن ذلك، فسأل عنه، فأنزل الله تعالى هذِه الآية (٤)، وقد مضت القصة\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٣ عنه مختصرًا وذكره الواحدي في \"أسباب النزول\" (٣٢٩) عنه بلا إسناد نحوه. وهذا هو القول الثَّاني فتكون الآية مخصوصة في هذا الرجل من المسلمين.\n(٢) الدُّلْدُل: القنفد، فيحتمل أنها شبهته بالقنفذ؛ لأنَّه أكثر ما يظهر بالليل؛ ولأنه يخفي رأسه في جسده ما استطاع.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٢٩، \"لسان العرب\" لابن منظور ١١/ ٢٤٩ (دلل).\n(٣) في (م)، (ح): من المسلمين.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧١ عنه مرسلًا.\nوأخرجه أبو داود، كتاب النكاح، باب في قوله تعالى: ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً﴾ (٢٠٥١)، والترمذي، كتاب تفسير القرآن، باب ومن سورة النور (٣١٧٧)، وقال: حسن غريب، والنَّسائيُّ، كتاب النكاح، باب تزويج الزانية ٦/ ٦٦ - ٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٦، والحاكم في \"المستدرك\" ٢/ ١٨٠ (٢٧٠١)، وقال: صحيح الإسناد ولم يخرجاه، والبيهقيّ في \"السنن الكبرى\" ٧/ ١٥٣، وابن عبد البر في \"الاستيعاب\" ٣/ ٤٤٢.\nجميعهم من طريق عبيد الله بن الأخنس عن عمرو بن شعيب، عن أبيه، عن جده =","vol":"19","page":37},{"text":"سورة البقرة (١).\nوقال الآخرون أراد بالنكاح ها هنا الجماع.\nومعنى الآية: الزاني لا يزني إلَّا بزانية أو مشركة، والزانية لا يزني بها إلَّا زان أو مشرك (٢).\n_________\n= بنحوه، وإسناده حسن.\nوانظر: \"لباب النقول\" للسيوطي (١٣٨)، \"الصَّحيح المسند\" للوادعي (١٦٠)، \"صحيح سنن التِّرمذيُّ\" للألباني (٣٥٣٨).\nوهذا هو القول الثالث فتكون الآية خاصة بهذِه المرأة إذ كانت كافرة. قاله الخطابي في \"معالم السنن\" ٣/ ١٥٥.\nقال ابن القيِّم في \"زاد المعاد\" ٥/ ١١٤: وحمل الآية على امرأة بغي مشركة في غاية البعد عن لفظها وسياقها. وقال أيضًا \"إغاثة اللهفان\" ١/ ٧٢: فهذِه الصورة المعينة وإن كانت سبب النزول فالقرآن لا يقتصر به على محال أسبابه ولو كان كذلك لبطل الاستدلال به على غيرها.\n(١) يعني عند قوله تعالى ﴿وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ﴾ [البقرة: ٢٢١].\n(٢) وهذا القول الرابع فيكون مقصد الآية تشنيع الزنا وتبشيع أمره، وأنَّه محرم على المؤمنين.\nقال القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ١٦٧: واتصال هذا المعنى بما قبل حسنٌ بليغ.\nوزاد ذكر المشرك والمشركة لكون الشرك أعم في المعاصي من الزنا.\nوهذا القول رجحه الطبري في \"جامع البيان\" ١٨/ ٧٥، وابن العربي \"أحكام القرآن\" ١/ ٤٠٣، وقال: ما أصاب فيه غيره، ويفهم من ابن كثير ترجيحه له في \"تفسير القرآن العظيم\" ٣/ ٢٧٣.\nوضعفه الزجاج في \"معاني القرآن\" ٤/ ٢٩، وابن القيِّم في \"إغاثة اللهفان\" ١/ ٧٢ وغيرهما، واعترضوا عليه: =","vol":"19","page":38},{"text":"وهذا قول سعيد بن جبير (١)،\n_________\n= ١ - أنَّه لا يعرف شيء من ذكر النكاح في القرآن إلَّا على معنى التزويج. قاله الزجاج.\n٢ - فساد المعنى وأداؤه إلى قولك: الزاني لا يزني إلَّا بزانية، والزانية لا يزني بها إلَّا زان فلم يكن في الكلام فائدة.\nبل قال ابن القيِّم في \"زاد المعاد\" ٥/ ١١٤: إن حمل الزنا على الوطء ينبغي أن يصان كلام الله عن مثل هذا.\nوأجيب عنهما:\n١ - أن القرآن جاء فيه النكاح بمعنى الوطء، قال تعالى: ﴿فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ [البقرة: ٢٣٠] وقد صح عنه ﵊ أنَّه فسرها بأن معنى نكاحها مجامعتها حيث قال: \"لا، حتَّى تذوقي عسيلته ويذوق عسيلتك\"، والمراد بالعسيلة: الجماع.\nوجاء عن ابن عباس أيضًا وهو من هو في معرفة اللغة العربية ومعاني القرآن أنَّه حمل الزنا على الوطء.\n٢ - أن العرب يطلقون النكاح على الوطء وسمي عقد التزويج نكاحًا؛ لأنَّه سبب النكاح؛ أي: الوطء وإطلاق المسبب وإرادة سببه معروف في القرآن وفي كلام العرب.\n٣ - أن المعنى لا يفسد بل المقصود تشنيع الزنا وتقبيح أمره، والتنفير منه وأنَّه محرم على المؤمنين.\nانظر: \"الكشاف\" للزمخشري ٣/ ٢٠٧، \"البحر المحيط\" لأبي حيان ٦/ ٣٩٥، \"أضواء البيان\" للشنقيطي ٦/ ٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٦٨.\n(١) أخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥١.\nوابن أبي شيبة في \"مصنفه\" ٤/ ٢٧١، والطبري في \"جامع البيان\" ١٨/ ٧٤، والبستي في \"تفسيره\" (٤١٧)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٢، والبيهقيّ في \"السنن الكبرى\" ٧/ ١٥٣ جميعهم عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣٩ وزاد نسبته لعبد بن حميد. =","vol":"19","page":39},{"text":"والضَّحَّاك بن مزاحم (١)، وعبد الرحمن بن زيد (٢)، ورواية الوالبي عن ابن عباس ﵄ (٣).\n* * *\n_________\n= وانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤٢٦، \"السنن الكبرى\" للبيهقي ٧/ ١٥٤، \"تفسير ابن فورك\" ٣/ ٨/ ب، \"الكفاية\" للحيري ٢/ ٥٧/ أ، \"تفسير ابن حبيب\" ٢٠٦/ ب.\n(١) أخرجه ابن أبي شيبة في \"مصنفه\" ٤/ ٣٧٢ عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣٩ وزاد نسبته لعبد بن حميد.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٥٢٢، \"بحر العلوم\" للسمرقندي ٢/ ٤٢٦، \"السنن الكبرى\" للبيهقي ٧/ ١٥٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٥ كلاهما عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢٢، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٣٩ جميعهم من طريق علي بن أبي طلحة عنه.\nوأخرجه الثوري في \"تفسيره\" (٢٢١) قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٦٥: إسناده صحيح.\nوأخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢١، والبيهقيّ في \"السنن الكبرى\" ٧/ ١٥٤ والمصنف. جميعهم من طريق سعيد بن جبير عنه، وأخرجه الطبري في \"جامع البيان\" ١٨/ ٧٤ من طريق عكرمة عنه.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٩٨، \"تفسير ابن فورك\" ٣/ ٨/ ب، \"أحكام القرآن\" للجصاص ٣/ ٢٦٥، \"بحر العلوم\" للسمرقندي ٢/ ٤٢٦، \"النكت والعيون\" للماوردي ٤/ ٧٣، \"تفسير القرآن\" للسمعاني ٣/ ٥٠١.","vol":"19","page":40},{"text":"[١٩١٥] أخبرنا الحسين بن محمَّد بن عبد الله (١)، قال: حدّثنا أحمد بن محمَّد بن إسحاق السُّني (٢)، قال أخبرني محمَّد بن عمران (٣)، قال: حدّثنا سعيد بن عبد الرحمن (٤)، ومحمد بن عبد الله المقرئ (٥)، قالا: حدّثنا عبد الله بن الوليد العدني (٦)، عن سفيان (٧)، عن حبيب بن أبي عمرة (٨)، عن سعيد بن جبير (٩)، عن ابن عباس - ﵄ - ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً﴾ قال: ليس هذا (١٠) بالنكاح ولكنه\n_________\n(١) ابن فنجويه، ثقة صدوق كثير الرِّواية للمناكير.\n(٢) حافظ، ثقة.\n(٣) ابن خزيمة أبو بكر الدينوري، لم أجده.\n(٤) سعيد بن عبد الرحمن بن حسَّان، ثقة.\n(٥) محمَّد بن عبد الله بن يزيد المقرئ، أبو يَحْيَى المكيِّ، وثقه النَّسائيّ وغيره، وقال أبو حاتم: صدوق، توفي سنة (٢٥٦ هـ). انظر \"الجرح والتعديل\" ٧/ ٣٠٧، \"تهذيب الكمال\" ٢٥/ ٥٧٠، \"التقريب\" (٦٠٩٤).\n(٦) عبد الله بن الوليد بن ميمون أبو محمَّد المكيِّ المعروف بالعدني، صدوق ربَّما أخطأ، قال الإمام أحمد: ما كان صاحب حديث ولكن حديثه حديثٌ صحيحٌ، وربما أخطأ في الأسماء، وقد كتبت عنه أنا كثيرًا، وذكره ابن حبان في \"الثقات\" وقال: مستقيم الحديث. انظر: \"الثقات\" لابن حبان ٨/ ٣٤٨، \"تهذيب الكمال\" ١٦/ ٢٧١، \"التقريب\" (٣٧١٦).\n(٧) الثوري، ثقة، حافظ، فقيه، عابد، إمام، حجة، وكان ربَّما دلس.\n(٨) حبيب بن أبي عمرة القصاب أبو عبد الله الحماني، ثقة، مات سنة (١٤٢ هـ)، انظر \"الجرح والتعديل\" ٣/ ١٠٦، \"تهذيب الكمال\" ٥/ ٣٨٦، \"التقريب\" (١١١٠).\n(٩) ثقة ثبت فقيه.\n(١٠) من (م)، (ح).","vol":"19","page":41},{"text":"الجماع، ولا يزني بها إلَّا زان أو مشرك فكنّى (١).\n[١٩١٦] أخبرنا ابن فنجويه الدينوري (٢)، قال: حدّثنا أبو علي بن حبش المقرئ (٣)، قال حدثني الحسن بن علي بن زكريا (٤)، قال:\n_________\n(١) [١٩١٥] الحكم على الإسناد:\nإسناده حسن، فيه عبد الله بن الوليد، صدوق ربَّما أخطأ، ومحمد بن عمران لم أجده.\nالتخريج:\nأخرجه الثوري في \"تفسيره\" (٢٢١)، وابن أبي شيبة في \"مصنفه\" ٤/ ٢٧٢، وعبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٢١، والحاكم في \"مستدركه\" ٢/ ٢١١ (٢٧٨٦)، وقال صحيح الإسناد ولم يخرجاه، ووافقه الذهبي، والبيهقيّ في \"السنن الكبرى\" ٧/ ١٥٤، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ١١١) (١٩٢)، والضياء في \"الأحاديث المختارة\" ١٠/ ١٥٠ (١٤٨)، جميعهم من طريق سعيد بن جبير عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٣٨، وزاد نسبته للفريابي وسعيد بن منصور وعبد بن حميد وابن المنذر وأبي داود في \"ناسخه\".\nوإسناده صحيح إلى ابن عباس.\nوقد ورد عن ابن عباس من طريق علي بن أبي طلحة وعكرمة وقد مر ذكر تخريجهما.\n(٢) ثقة صدوق كثير الرِّواية للمناكير.\n(٣) ثقة مأمون.\n(٤) الحسن بن علي بن صالح بن زكريا بن يَحْيَى بن صالح، أبو سعيد البصري الملقب بالذئب، وضاع، متروك، قال ابن حبان: يروي عن شيوخ لم يرهم، ويضع على من رآهم الحديث، وقال ابن عدي: يضع الحديث، ويسرق الحديث ويلزقه على قوم آخرين. انظر \"الكامل\" لابن عدي ٢/ ٣٣٨، \"المجروحين\" لابن حبان ١/ ٢٤١.","vol":"19","page":42},{"text":"حدّثنا الحسن بن علي بن راشد (١)، قال: حدّثنا يزيد بن هارون (٢): هذا عندي إن جامعها وهو مستحل فهو مشرك وإن جامعها وهو مُحَرِّم فهو زان (٣).\nوقال بعضهم: كان هذا حكم الله تعالى في كل زانٍ وزانية حتَّى نسختها الآية التي بعدها: ﴿وَأَنْكِحُوا الْأَيَامَى﴾ فأحل نكاح كل مسلمة وإنكاح كل مسلم، وهو قول سعيد بن المسيب (٤).\n_________\n(١) صدوق، رمي بشيء من التدليس.\n(٢) السلمي، ثقة، متقن، عابد.\n(٣) [١٩١٦] الحكم على الإسناد:\nإسناده فيه الحسن بن علي بن صالح وضاع.\nالتخريج.\nذكره البغوي عنه في \"معالم التنزيل\" ٦/ ٩.\n(٤) القول بالنسخ هو القول الخامس في معنى الآية، وهو مبني على أن المراد بالنكاح في الآية عقد الزواج، وهو يؤيد من قال: إن نكاح الزاني أو الزانية جائز. والقول بالنسخ اختاره الشَّافعي في \"الأم\" ٥/ ١٢، ٧/ ٨٣.\nورجحه النحاس في \"معاني القرآن\" ٤/ ٤٩٩ وقال عليه أكثر العلماء وأهل الفتيا.\nوقال السمعاني في \"تفسير القرآن\" ٣/ ٥٠١ وهو أحسن الأقاويل.\nواستدلوا بما في بعض الروايات عن سعيد بن المسيب أنَّه قال: يزعمون أن تلك الآية نسخت بالتي بعد.\nفقوله يزعمون دليل على أنَّه أخذه من غيره وهو إنَّما يأخذ من الصّحابة.\nوالقول بالنسخ لا يسلم لأسباب، بل قال ابن القيِّم في \"زاد المعاد\" ٥/ ١١٤، ودعوى النسخ من أضعف ما يقال. ومن الأسباب\n١ - أن من شروط النسخ عدم إمكانية الجمع بين النصوص وهنا يمكن الجمع بينها =","vol":"19","page":43},{"text":"[١٩١٧] أخبرني أبو عبد الله بن فنجويه (١)، قال: حدّثنا ابن شنبة (٢)، قال: حدّثنا الفريابي (٣)، قال: حدّثنا قتيبة (٤)، قال: حدّثنا اللَّيث (٥)، عن يَحْيَى بن سعيد (٦)، عن سعيد بن المسيب (٧) أنَّه قال:\n_________\nوذلك أن الأمر بإنكاح الأيامى لا يعارض إنكاح الزانية بالزاني، فإن الزانية أيم وإنكاحها للأيامى.\n٢ - إنه دليل على النسخ فإن سورة النور مدنية، ولا دليل على أن ذلك أحل بالمدينة ثم نسخ، والنسخ لابد له من دليل يرجع إليه. قال ابن القيِّم في \"إغاثة اللهفان\" ١/ ٧٢: ولم يأت من ادعى نسخها بحجة البتة.\n٣ - أنَّه لا يصح نسخ الخاص بالعام، فالخاص يقضي على العام مطلقًا سواء تقدم نزوله عنه أو تأخر، ومعلوم أن قوله: ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ﴾ أي: أنَّه خصص عموم الأمر بنكاح الأيامى في هذِه الآية بتحريم نكاح الزواني بقوله: ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً﴾.\nوانظر: \"الناسخ والمنسوخ\" للنحاس ٢/ ٥٣٨، \"الناسخ والمنسوخ\" لابن حزم (٤٧)، \"الناسخ والمنسوخ\" لابن العربي ٢/ ٣١٠، \"الناسخ والمنسوخ\" لابن البارزي (٤٢)، \"الناسخ والمنسوخ\" لابن سلامة (٩٦)، \"أحكام القرآن\" لابن العربي ٣/ ١٣٣١، \"أحكام القرآن\" للكيا الهراسي ٤/ ٢٦١، \"أحكام القرآن\" للجصاص ٣/ ٢٦٥، \"أحكام القرآن\" للشافعي (١٧٩)، \"أضواء البيان\" للشنقيطي ٦/ ٨١، \"تيسير البيان لأحكام القرآن\" للموزعي ٢/ ٩٧٨.\n(١) ثقة صدوق كثير الرِّواية للمناكير.\n(٢) عبيد الله بن محمَّد بن شنبة، لم يذكر بجرح أو تعديل.\n(٣) جعفر بن محمَّد، إمام حافظ ثبت.\n(٤) قتيبة بن سعيد الثَّقفيُّ، ثقة، ثبت.\n(٥) اللَّيث بن سعد المصري، ثقة، ثبت، فقيه، إمام.\n(٦) الأنصاري، ثقة ثبت.\n(٧) أحد العلماء الإثبات، اتفقوا على أن مرسلاته أصح المراسيل.","vol":"19","page":44},{"text":"يزعمون أن تلك الآية: ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً﴾ الآية، نسخت بالتي بعدُ (١): ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ﴾ فدخلت الزانية في أيامى (٢) المسلمين (٣).\nوقال الحسن (٤):\n_________\n(١) في (م)، (ح): بعدها.\n(٢) جمع أيم، وهي في الأصل التي لا زوج لها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٨٥.\n(٣) [١٩١٧] الحكم على الإسناد:\nرجاله ثقات، ما عدا ابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الثوري في \"تفسيره\" (٢٢١)، والشّافعيّ في \"مسنده\" ٢/ ١٥، وعبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥١، وأبو عبيد في \"ناسخ والمنسوخ\" (ص ١٠٠) (١٧١)، وابن أبي شيبة في \"مصنفه\" ٤/ ٢٧١، والطبري في \"جامع البيان\" ١٨/ ٧٤ - ٧٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٤٢٥، والنحاس في \"ناسخ والمنسوخ\" ٢/ ٥٣٨ (٧٠٢)، والجصاص في \"أحكام القرآن\" ٣/ ٢٦٥، والبيهقيّ في \"السنن الكبرى\" ٧/ ١٥٤، وابن الجوزي في \"الناسخ والمنسوخ\" ٢/ ٤٠٥، والبستي في \"تفسيره\" (٤٢٠).\nجميعهم من طريق يَحْيَى بن سعيد به بألفاظ متقاربة. وذكره السيوطي في \"الدر المنثور\" ٥/ ٤١ وزاد نسبته لعبد بن منصور وعبد بن حميد وأبي داود في \"ناسخه\" وابن المنذر، وإسناده صحيح إلى ابن المسيب.\n(٤) أخرجه ابن أبي شيبة في \"مصنفه\" ٤/ ٢٧٣، وآدم في \"تفسير مجاهد\" (٤٩٠)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٤٠، والحاكم في \"المستدرك\" ٢/ ٢١١ (٢٧٨٤)، وقال: صحيح الإسناد ولم يخرجاه ووافقه الذهبي. وأخرجه البيهقي في \"السنن الكبرى\" ٧/ ١٥٦، جميعهم عن الحسن البصري.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٤٠، وزاد نسبته لعبد بن حميد. =","vol":"19","page":45},{"text":"معناها المجلود لا ينكح إلَّا مجلودة (١).\n\n<span data-type=\"title\" id=toc-3181>٤ </span>- قوله -﷿-: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ﴾\nأي: يشتمون المسلمات الحرائر العفائف (٢)،\n_________\n= وانظر: \"الناسخ والمنسوخ\" لأبي عبيد (١٠٦)، \"معاني القرآن\" للنحاس ٤/ ٤٩٨، \"معاني القرآن\" للزجاج ٤/ ٣٠، \"أحكام القرآن\" للجصاص ٣/ ٢٦٥، \"بحر العلوم\" للسمرقندي ٢/ ٤٢٦، \"تفسير القرآن\" للسمعاني ٣/ ٥٠٥، \"تفسير الحسن\" ٢/ ١٥٤.\nوأخرجه أبو داود (٢٠٥٢)، كتاب النكاح، باب في قوله تعالى: ﴿الزَّانِي لَا يَنْكِحُ إِلَّا زَانِيَةً﴾، وأحمد في \"مسنده\" ٢/ ٣٢٤ (٨٣٠٠)، والحاكم في \"مستدركه\" ٢/ ١٨٠ (٢٧٠٠)، جميعهم عن أبي هريرة، عن النَّبيِّﷺ - قال: \"ألا لا ينكح الزاني المجلود إلَّا مثله\"، وإسناده صحيح، انظر: \"صحيح سنن أبي داود\" (١٨٠٧).\n(١) وهذا هو القول السادس في معنى الآية أخذًا بظاهر الآية.\nوالأخذ بظاهر الآية هنا ضعيف للإجماع على أنَّه لا يجوز للمسلمة الزانية -ولو كانت محدودة- أن تنكح مشركًا وكذلك لا يجوز للزاني المسلم أن ينكح مشركة غير كتابية.\nقال ابن العربي في \"أحكام القرآن\" ٣/ ١٣٣٠: وهذا معنى لا يصح نظرًا كما لم يثبت نقلًا، وهل يصح أن يوقف نكاح من حد من الرجال على نكاح من حد من النساء فبأي أثر يكون ذلك وعلى أي أصل يقاس في الشريعة.\nقلت: ويشكل على هذا حديث أبي هريرة السابق.\n(٢) نصت الآية على قذف الذكور للإناث خاصة والتخصيص هنا غير معتبر، فقد أجمع المسلمون على أن قذف الذكور أو الإناث للإناث، أو الإناث للذكور لا فرق بينه وبين ما نصت عليه الآية للجزم بنفي الفارق بين الجميع هنا.\nولعل تخصيص النساء في الآية، لأنهن أهم ورميهن بالفاحشة أشنع.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٧٢، \"أضواء البيان\" للشنقيطي ٦/ ٨٩، \"الإجماع في التفسير\" للخضيري (ص ٣٥٢).","vol":"19","page":46},{"text":"فيقذفونهن بالزنا (١). ﴿ثُمَّ لَمْ يَأْتُوا﴾ على ما رموهن به ﴿بِأَرْبَعَةِ شُهَدَاءَ﴾ عدول، يشهدون عليهن أنهم رأوهن يفعلن ذلك.\n﴿فَاجْلِدُوهُمْ﴾ يعني: القاذفين اضربوا كل واحد منهم. ﴿ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا وَأُولَئِكَ هُمُ الْفَاسِقُونَ﴾ ثم استثنى فقال عز من قائل:<span data-type=\"title\" id=toc-3182> ٥ </span>- ﴿إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾\nواختلف العلماء في حكم هذا الاستثناء (٢): فقال قوم: هو استثناء من قوله: ﴿وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا﴾ وقالوا إذا تاب القاذف قبلت\n_________\n(١) ولم تنص الآية على الزنا؛ لأنَّ فيما تقدم من ذكر الزانية والزاني دليلًا على أن المعنى ذلك.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٣٠.\n(٢) أوجب الله على القاذف ثلاث عقوبات:\n١ - جلده ثمانين جلدة.\n٢ - عدم قبول شهادته.\n٣ - الحكم عليه بأنه فاسق فإن تاب لم يسقط عنه الحد وزال عنه اسم الفسق. قال ابن قدامة في \"المغني\" ١٤/ ١٨٨: بلا خوف، أما قبول شهادته بعد توبته ففيها خلاف بين قبولها وعدمها، وسببه هو الاستثناء في قوله: ﴿إِلَّا الَّذِينَ تَابُوا﴾ هل هو عامل في الفسق ورد الشهادة أم هو عامل في الفسق فقط.\nومدار الخلاف يرجع إلى خلاف في قاعدة أصولية وهي: أن الاستثناء إذا جاء بعد جمل متعاطفات فهل هو راجع إلى جميعها إلَّا لدليل من نقل أو عقل يخصصه ببعضها، وهذا مذهب الجمهور من المالكية والشافعية والحنابلة.\nأم هو راجع إلى الجملة الأخيرة فقط وهذا مذهب الحنفية.\nانظر: \"الأحكام\" للآمدي ٢/ ٣٠٠، \"روضة الناظر\" لابن قدامة ٢/ ١٨٥، \"أضواء البيان\" للشنقيطي ٦/ ٨٩، \"الحدود والتعزيرات\" لبكر أبو زيد (٢٣٩).","vol":"19","page":47},{"text":"شهادته، وزال عنه اسم الفسق وعادت ولايته حد فيه أو لم يحد. وهذا قول الشعبي (١) ومسروق (٢)، وسليمان بن يسار (٣)، وسعيد بن جبير (٤)، وعطاء (٥)،\n_________\n(١) أخرجه البُخاريّ في \"صحيحه\" تعليقًا، كتاب الشهادات، باب شهادة القاذف، وعبد الرَّزاق في \"مصنفه\" ٨/ ٣٦٣، والطبري في \"جامع البيان\" ١٨/ ٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٣١، والبستي في \"تفسيره\" (٥٣٧)، والبيهقيّ في \"السنن الكبرى\" ١٠/ ١٥٣، وابن أبي شيبة في \"المصنف\" ٦/ ١٧٠ (٦٩١) جميعهم عنه، قال: تجوز، وقال يقبل الله شهادته ولا أجيز أنا شهادته؟ وذكره السيوطي في \"الدر المنثور\" ٥/ ٤٢، وزاد نسبته لعبد ابن حميد.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٥٠٢، \"بحر العلوم\" للسمرقندي ٢/ ٤٢٧، \"الوسيط\" للواحدي ٣/ ٣٠٥، \"تفسير القرآن\" للسمعاني ٣/ ٥٠٢، \"المغني\" لابن قدامة ١٤/ ١٨٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٧، والبيهقيّ في \"الكبرى\" ١٠/ ١٥٣، وابن أبي شيبة في \"المصنف\" ٦/ ١٩٦ (٦٦٧) جميعهم عنه، وذكره السيوطي في \"الدر المنثور\" ٥/ ٤٢، وزاد نسبته لعبد بن حميد.\nوانظر \"معاني القرآن\" للنحاس ٤/ ٥٠٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٧، والبيهقيّ في \"السنن الكبرى\" ١٠/ ١٥٣.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ١١.\n(٤) أخرجه البُخاريّ في \"صحيحه\" معلقًا، كتاب الشهادات، باب شهادة القاذف، والطبري في \"جامع البيان\" ٩/ ٢٧٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٣٠، وذكره السيوطي في \"الدر المنثور\" ٥/ ٤١، وزاد نسبته لسعيد بن منصور وعبد بن حميد وابن المنذر.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٣١، والبستي في \"تفسيره\" (ص ٤٢٥) (٥٤٣)، والبيهقيّ في =","vol":"19","page":48},{"text":"وطاوس (١)، ومجاهد (٢)، وسعيد بن المسيب (٣)، وعبد الله بن\n_________\n= \"السنن الكبرى\" ١٠/ ١٥٣، وابن أبي شيبة في \"مصنفه\" ٦/ ١٦٨ (٦٨٦) جميعهم عنه وذكره السيوطي في \"الدر المنثور\" ٥/ ٤١، وزاد نسبته لعبد بن حميد وابن المنذر.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٥٠٢، \"بحر العلوم\" للسمرقندي ٢/ ٤٢٧، \"الوسيط\" للواحدي ٣/ ٣٠٥، \"المغني\" لابن قدامة ١٤/ ١٨٩.\n(١) أخرجه البُخاريّ معلقًا كتاب الشهادات، باب شهادة القاذف، الطبري ١٨/ ٧٧، البيهقي في \"الكبرى\" ١٠/ ١٥٣، ابن أبي شيبة في \"مصنفه\" ٦/ ١٦٨ (٦٨٦) جميعهم عنه، وذكره السيوطي في \"الدر المنثور\" ٥/ ٤٢، وزاد نسبته لعبد بن حميد، وقال ابن حجر في \"فتح الباري\" ٥/ ٢٥٧: وصله سعيد بن منصور والشافعيُّ. وانظر \"معاني القرآن\" للنحاس ٤/ ٥٠٢ \"بحر العلوم\" للسمرقندي ٢/ ٤٢٧ \"الوسيط\" ٣/ ٣٠٥، \"المغني\" لابن قدامة ١٤/ ١٨٩.\n(٢) أخرجه البُخاريّ تعليقًا، كتاب الشهادات، باب شهادة القاذف، والطبري في \"جامع البيان\" ١٨/ ٧٧، والبيهقيّ في \"السنن الكبرى\" ١٠/ ١٥٣، وابن أبي شيبة في \"المصنف\" ٦/ ١٦٨ (٦٨٦).\nوقال ابن حجر \"فتح الباري\" ٥/ ٢٥٧ وصله سعيد بن منصور والشافعيُّ.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٥٠٢، \"الوسيط\" للواحدي ٣/ ٥٠٢، \"المغني\" لابن قدامة ٦/ ١١.\n(٣) أخرجه عبد الرَّزاق في \"مصنفه\" ٨/ ٣٦٢، والطبري في \"جامع البيان\" ١٨/ ٧٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٣٢، والبيهقيّ في \"السنن الكبرى\" ١٠/ ١٥٣.\nوانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤٢٧، \"تفسير القرآن\" للسمعاني ٣/ ٥٠٢، \"المحلى\" لابن حزم ٩/ ٤٣١ - ٤٣٢.\nوروى الطبري في \"جامع البيان\" ١٨/ ٧٩ من طريق أبي الوليد عن حماد، عن قتادة، عن سعيد بن المسيب أنها لا تقبل شهادته. وإسناده ضعيف فأبو الوليد في سماعه من حماد بن سليمان شيء ورواية حماد عن قتادة ضعيفة، وقتادة لم يؤمن =","vol":"19","page":49},{"text":"عتبة (١)، والضحاك (٢)، وإليه ذهب الشَّافعي وأصحابه (٣)، وهو قول أهل الحجاز (٤).\n_________\n= من تدليسه؛ لأنَّه قد عنعن فالقول بقبول شهادته مروي عن سعيد بأسانيد أحسن حالًا من الآخر.\n(١) أخرجه البُخاريّ تعليقًا، كتاب الشهادات، باب شهادة القاذف، والطبري ١٨/ ٧٨، والبيهقيّ في \"الكبرى\" ١٠/ ١٥٣، وابن أبي شيبة في \"مصنفه\" ٦/ ١٧٠ رقم (٦٩٠) جميعهم عنه. وانظر: \"المغني\" ١٤/ ١٨٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٣١، والبستي في \"تفسيره\" (٥٣٦)، والبيهقيّ في \"السنن الكبرى\" ١٠/ ١٥٣.\n(٣) انظر: \"الأم\" للشافعي ٦/ ٣٠٠.\n(٤) ومذهب مالك، قال في \"الموطأ\" ٢/ ١٠٨: وهو أحب ما سمعت إليّ في ذلك، وهو مذهب أحمد وجمهور العلماء.\nوتأولوا قوله تعالى ﴿أَبَدَا﴾ على أن المراد ما دام مصرًّا على قذفه؛ لأنَّ أبد كل شيء على ما يليق به كما لو قيل: لا تقبل شهادة الكافر أبدًا، فإن المراد ما دام كافرًا.\nوهذا القول اختاره الطبري في \"جامع البيان\" وهو الراجح لأمور:\n١ - عمل الصّحابة - ﵃ -؛ فإن عمر - ﵁ - قبل شهادة نافع وشبل لما تابا ورد شهادة أبي بكرة إذ أبى أن يتوب -كما سيأتي- قال في \"المغني\" لابن قدامة ولم ينكر ذلك منكر فكان إجماعًا.\n٢ - محض القياس على قاعدة الشريعة المطردة في قبول شهادة كل تائب، فالزاني والقاتل وهما أعظم ذنبًا من القذف إذا تابا قبلت شهادتهما فالقاذف أولى.\n٣ - عموم قوله - ﷺ -: \"التائب من الذنب كمن لا ذنب له\" رواه ابن ماجة بإسناد صحيح \"صحيح سنن ابن ماجة\" (٣٤٢٧).\n٤ - أن ما ورد في بعض الأحاديث كقصة اللعان من أنَّه مردود الشهادة فإنَّه =","vol":"19","page":50},{"text":"واختلفوا في كيفية توبته:\nفقال بعضهم: هو أن يرجع في (١) قوله ويكذب نفسه (٢).\nوقال الآخرون: هي (٣) الندم على ما سلف والاستغفار منه، وترك العود فيما بقي (٤). فإذا أقيم عليه الحد، أو عفا عنه المقذوف سقط الحد.\n_________\n= محمول على ما قبل التوبة. والله أعلم.\nانظر: \"المغني\" لابن قدامة ١٤/ ١٨٨، \"المحلى\" لابن حزم ٩/ ٤٣١ - ٤٣٢، \"فتح الباري\" لابن حجر ٥/ ٢٥٥، \"جامع البيان\" للطبري ١٨/ ٨١، \"أحكام القرآن\" لابن العربي ٣/ ١٣٣٧، \"أحكام القرآن\" للجصاص ٣/ ٢٧١، \"أحكام القرآن\" للكيا الهراسي ٤/ ٢٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٧٣، \"نيل المرام\" لصديق حسن خان (٢٩٥)، \"أضواء البيان\" للشنقيطي ٦/ ٨٩، \"أعلام الموقعين\" لابن القيِّم ١/ ١٢٣، \"الحدود والتعزيرات\" لبكر أبو زيد (٢٤١).\n(١) في (م)، (ح): عن.\n(٢) وهذا قول جماعة من السلف منهم عمر بن الخطاب ﵁ وسعيد بن المسيب وعطاء وطاوس والشعبي وإسحاق وأبو عبيد وأبو ثور وبه قال الشَّافعي وأحمد.\nانظر: \"الأم\" للشافعي ٦/ ٣٠٠، \"المغني\" لابن قدامة ١٤/ ١٨٩، والطبري في \"جامع البيان\" ١٨/ ٨٠.\n(٣) في (ح): هو.\n(٤) وهذا قول جماعة من التّابعين، وبه قال مالك ورجحه الطبري في \"جامع البيان\"؛ لأنَّ الله تعالى جعل توبة كل مذنب تركه العود فيه، والندم على ما سلف منه، واستغفار ربه منه.\nوالراجح القول الأول وذلك لأمور:\n١ - ما ورد عن عمر بن الخطاب - ﵁ - أنَّه قال: من أكذب نفسه أجزت شهادته.\nوسيأتي تخريجه. =","vol":"19","page":51},{"text":"وذلك أن القذف حق المقذوف كالقصاص والجنايات وبالعفو يسقط الحد، فإذا عفا عنه فلم يطالبه بالحد أو مات المقذوف قبل مطالبته بالحد أو لم يرفع إلى السلطان فلم (١) يحد لأحد هذِه المعاني.\nأو حد ثم تاب وأصلح العمل قبلت شهادته وعادت ولايته (٢) ويدل عليه: ما روى ابن إسحاق (٣) عن الزُّهريّ (٤)، عن (٥) سعيد بن المسيب (٦) أن عمر بن الخطاب - ﵁ - ضرب الذين شهدوا\n_________\n= ٢ - أن عِرْض المقذوف تلوث بقذفه، فإكذابه نفسه يزيل ذلك التلويث فتكون التوبة به.\n٣ - أن القول الآخر ضعيف؛ فإنَّه لا مصلحة للمقذوف منه ولا تحصل له به براءة عرضه مما قذف به.\n٤ - أن هذا القول مشتمل على القول الآخر، فإن القذف فيه حقان: حق لله وحق لعبده، ولا يحصل التخلص منها إلَّا بالاستغفار والندم وأن يكذب نفسه، فيكون بهذا قد تاب بأداء الحقين حق الله وحق عبده.\n٥ - أن عدم إكذابه لنفسه فيه إصرار ومجاهرة بمخالفة حكم الله الذي حكم به عليه.\nانظر: \"المغني\" لابن قدامة ١٤/ ١٩١، والطبري في \"جامع البيان\" ١٨/ ٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ١٧٩، \"مدارج السالكين\" لابن القيِّم ١/ ٣٦٣، \"الحدود والتعزيرات\" لبكر أبو زيد (٢٤٥).\n(١) في الأصل: فلا، والتصويب من (م)، (ح).\n(٢) وسبق أنَّه الراجح.\n(٣) ابن يسار صاحب المغازي، صدوق يدلس ورمي بالتشيع والقدر.\n(٤) ابن شهاب، الفقيه الحافظ، متَّفقٌ على جلالته وإتقانه.\n(٥) في الأصل: (و) وهو خطأ، والتصويب من (م)، (ح).\n(٦) أحد العلماء الإثبات.","vol":"19","page":52},{"text":"على المغيرة بن شعبة. وهم أبو بكرة، وشِبْل بن مَعْبد، ونافع بن الحارث بن كلدة، فحدهم، ثم قال لهم: من أكذب نفسه أجزت شهادته فيما استقبل، ومن لم يفعل لم أجز شهادته، فأكذب شِبْلٌ نفسه ونافعٌ وتابا، وأبى أبو بكرة أن يفعل، وكان لا يقبل شهادته (١).\n_________\n(١) الحكم على الإسناد:\nفيه ابن إسحاق صدوق يدلس.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٨/ ٧٦ من طريق محمَّد بن إسحاق به.\nوأخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥٢، وفي \"المصنف\" ٨/ ٣٦٢، والطحاوي في \"شرح معاني الآثار\" ٤/ ١٥٣ من طريق إبراهيم بن ميسرة عن ابن المسيب أن عمر - ﵁ - قال للذين شهدوا على المغيرة: توبوا تقبل شهادتكم، قال: فتاب منهم اثنان وأبى أبو بكرة أن يتوب، قال: وكان عمر لا يقبل شهادته. وأخرجه الشَّافعي في \"مسنده\" (١٥٢)، والبيهقيّ في \"السنن الكبرى\" ١٠/ ١٥٢ من طريق الزُّهريّ عن سعيد بن المسيب أن عمر لما جلد الثلاثة استتابهم، فرجع اثنان فقبل شهادتهما وأبى أبو بكرة أن يرجع فرد شهادته.\nوبنحوه أخرجه الواحدي في \"الوسيط\" ٣/ ٣٠٥.\nوهو بمجموع طرقه صحيح.\nوأصل قصة جلد عمر للذين شهدوا على المغيرة ثابتة عنه أخرجها عبد الرَّزاق في \"المصنف\" ٨/ ٣٦٢ (١٥٥٤٩)، والبيهقيّ في \"السنن الكبرى\" ٨/ ٢٣٤ وغيرهما.\nوانظر: \"إرواء الغليل\" للألباني ٨/ ٢٨ (٢٣٦١).\nوقال ابن حجر في \"تلخيص الحبير\" ٤/ ١١٧: أفاد الواقدي أن ذلك كان سنة سبع عشرة، وكان المغيرة أميرًا يومئذٍ على البصرة فعزله عمر وولى أبا موسى.\nوأفاد البلاذري أن المرأة التي رمي بها أم جميل بنت محجن الهلالية، وقيل: إن المغيرة كان تزوج بها سرًّا وكان عمر لا يجيز نكاح السر، يوجب الحد على فاعله، فلهذا سكت المغيرة وهذا لم أره منقولًا بإسناد، وإن صح كان عذرًا حسنًا =","vol":"19","page":53},{"text":"وروى ابن جريج (١) عن عمران بن موسى (٢) قال: شهدت عمر بن عبد العزيز (٣) أجاز شهادة القاذف ومعه رجل (٤).\nوقال الآخرون: هذا الاستثناء راجع إلى قوله: ﴿وَأُولَئِكَ هُمُ الْفَاسِقُونَ﴾.\nقالوا: فأمَّا قوله: ﴿وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا﴾ فقد وصل (٥) بالأبد فلا يجوز قبولها أبدًا (٦).\nوهذا قول النَّخعيُّ (٧)\n_________\n= لهذا الصحابي.\n(١) ثقة فقيه فاضل، كان يدلس ويرسل.\n(٢) عمران بن موسى بن عمرو بن سعيد بن العاص، مقبول، وذكره ابن حبان في \"الثقات\"، توفي سنة (١٣٢ هـ). انظر \"الجرح والتعديل\" ٦/ ٣٠٥، \"الثقات\" لابن حبان ٧/ ٢٤٠، \"تهذيب الكمال\" ٢٢/ ٣٦١، \"التقريب\" (٥٢٠٨).\n(٣) أمير المؤمنين، عُدَّ من الخلفاء الراشدين.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٧ عن ابن بشار حدّثنا ابن المبارك عن ابن جريج به.\n(٥) في الأصل: فصل، والتصويب من (م)، (ح).\n(٦) فيرون أن الكلام تم عند قوله: ﴿أَبَدَا﴾، ثم استأنف فقال: ﴿وَأُولَئِكَ هُمُ الْفَاسِقُونَ * إِلَّا الَّذِينَ تَابُوا﴾.\n(٧) أخرجه عبد الرَّزاق في \"مصنفه\"، والطبري في \"جامع البيان\" ١٨/ ٧٨ - ٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٣٢، والبستي في \"تفسيره\" (٥٣٨)، والبيهقيّ في \"السنن الكبرى\" ١٠/ ٢٥٦، وابن أبي شيبة في \"مصنفه\"، جميعهم عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٤٢ وزاد نسبته لعبد بن حميد وابن المنذر. وانظر: \"معاني القرآن\" للنحاس ٤/ ٥٠١، \"تفسير ابن فورك\" ٣/ ٩/ أ، \"بحر =","vol":"19","page":54},{"text":"وشريح (١).\nورواية علي بن أبي طلحة عن ابن عباس - ﵄ - (٢)، وإليه ذهب أبو\n_________\n= العلوم\" للسمرقندي ٢/ ٤٢٧، \"الوسيط\" للواحدي ٣/ ٣٠٦، \"المغني\" لابن قدامة ١٤/ ١٨٩، \"المحلى\" لابن حزم ٩/ ٤٣٢، \"تفسير القرآن\" للسمعاني ٣/ ٥٠٢.\n(١) الحكم على الإسناد:\nفيه عمران بن موسى، مقبول.\nالتخريج:\nأخرجه عبد الرَّزاق في \"المصنف\" ٨/ ٣٦٣، وفي \"تفسير القرآن\" ٢/ ٥٢، ووكيع في \"أخبار القضاة\" ٢/ ٢٨٤، والطبري في \"جامع البيان\" ١٨/ ٧٩، والبستي في \"تفسيره\" (ص ٤٢٤) (٥٤٠)، وابن أبي حاتم في \"تفسير القرآن العظيم\" -بلا إسناد-٨/ ٢٥٣٠، والبيهقيّ في \"السنن الكبرى\" ١٠/ ١٥٦، وابن أبي شيبة في \"المصنف\" ٧/ ٢١١ (٢٩٣١). جميعهم عنه بلفظ، قال: يجيز كل صاحب حد إذا كان يوم يشهد عدلًا إلَّا القاذف فإن توبته فيما بينه وبين الله.\nوانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤٢٧، \"تفسير القرآن\" للسمعاني ٣/ ٥٠٢، \"الوسيط\" للواحدي ٣/ ٣٠٦، \"المغني\" لابن قدامة ١٤/ ١٨٩، \"المحلى\" لابن حزم ٩/ ٤٣٢.\n(٢) لم أقف على رواية علي بن أبي طلحة عن ابن عباس في أن شهادة القاذف لا تقبل، بل رواية علي بن أبي طلحة عن ابن عباس هي أن شهادة القاذف تقبل، أخرجها الطبري في \"جامع البيان\" ١٨/ ٨٠، والبيهقي في \"السنن الكبرى\" ١٠/ ١٥٣، ونسبها إليه من هذا الطَّريق ابن حزم في \"المحلى\" ٩/ ٤٣٢، والواحدي في \"الوسيط\" ٣/ ٣٠٥.\nوقد ورد من وجه آخر عن ابن عباس القول بعدم قبول شهادته لكنها من طريق عطاء الخراساني عنه، أخرجها عبد الرَّزاق عنه، كما في \"فتح الباري\" لابن حجر ٥/ ٢٥٧، وذكرها السيوطي في \"الدر المنثور\" ٥/ ٤١، ونسبها لأبي داود في =","vol":"19","page":55},{"text":"حنيفة وأصحابه (١).\nروى الأشعث عن الشعبي قال: جاء خصمان إلى شريح فجاء أحدهما بشاهد قد قطع زناد (٢) يده ورجله في قطع الطَّريق، ثم تاب وأصلح فأجاز شريح شهادته. فقال المشهود عليه: أتجيز شهادته عليّ وهو أقطع؟\nفقال شريح: كل صاحب حد إذا أقيم عليه ثم تاب وأصلح فشهادته جائزة إلَّا القاذف، فإنَّه قضاء من الله ألا تقبل شهادته أبدًا وإنَّما توبته فيما بينه وبين الله تعالى (٣).\n_________\n= \"الناسخ والمنسوخ\"، وابن المنذر وابن مروديه.\nقال ابن حجر في \"فتح الباري\" ٥/ ٢٥٧ وهو منقطع، ولم يصب من قال: إن إسناده قوي، فرواية علي بن أبي طلحة هي الصحيحة عن ابن عباس لكنها تفيد القول بقبول شهادته، وأمَّا القول بعدم قبول شهادته فهي من طريق عطاء وهي رواية ضعيفة.\nلذا لم يصب المصنف في جعله رواية علي بن أبي طلحة عن ابن عباس القول بعدم قبول شهادة القاذف.\nقلت: ولعل منشأ الخطأ في ذلك ناتج من إيراد الطبري في \"جامع البيان\" -وهو من مصادر المصنف- لرواية علي بن أبي طلحة في قبول شهادة القاذف في سياق أقوال من قال بعدم قبول شهادة القاذف، والله أعلم.\n(١) واحتجوا بأحاديث، قال الحافظ ابن حجر لا يصح منها شيء. \"فتح الباري\" ٥/ ٢٥٧.\n(٢) في الأصل: زياد، والتصويب من (م)، (ح).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٧٨ قال: حدّثنا هشيم قال: أخبرنا الأشعث بن سوار به نحوه. وانظر تخريجه دون القصة فيما سبق.","vol":"19","page":56},{"text":"<span data-type=\"title\" id=toc-3183>٦ </span>- قوله -﷿-: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾\nأي: يقذفونهن (١) بالزنا. ﴿وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ﴾ يشهدون على صحة قالوا. ﴿إِلَّا أَنْفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ﴾.\nقرأ أهل الكوفة: ﴿أَرْبَعُ﴾ بالرَّفع (٢) على الابتداء والخبر (٣).\nوقرأ الباقون بالنصب (٤) على معنى: أن يشهد أربع شهادات (٥).\n* * *\n_________\n(١) في (م)، (ح): يقذفونهم.\n(٢) وبها قرأ حمزة والكسائي وخلف وعاصم.\nانظر: \"السبعة\" لابن مجاهد (٤٥٢)، \"التيسير\" للداني (١٣١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٢٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٢.\n(٣) أي: أن أربع خبر المبتدأ الذي هو ﴿فَشَهَادَةُ أَحَدِهِمْ﴾ والمعنى فشهادة أحدهم التي تدرأ حد القاذف أربع.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٤٦، \"معاني القرآن\" للزجاج ٤/ ٣٢، \"معاني القراءات\" للأزهري ٢/ ٢٠٢، \"الحجة\" لابن خالويه (٢٦٠)، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠٧، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٢٤، \"شرح الهداية\" ٢/ ٤٣٩، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٤.\n(٤) وبها قرأ ابن كثير وابن عامر وأبو عمرو وأبو بكر عن عاصم وأبو جعفر ويعقوب.\n(٥) انظر: \"السبعة\" لابن مجاهد (٤٥٢)، \"التيسير\" للداني (١٣١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٢٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٢.","vol":"19","page":57},{"text":"<span data-type=\"title\" id=toc-3184>٧ </span>- ﴿وَالْخَامِسَةُ﴾\nيعني: والشهادة الخامسة. قراءة العامة بالرَّفع (١) على الابتداء وخبره أن (٢).\nوقرأ حفص بالنصب (٣) على معنى: وليشهد الشهادة الخامسة (٤)\n_________\n(١) نقل ابن مجاهد وغيره الاتفاق على أن (الخامسة) هذِه الأولى أنها مرفوعة، أما الخامسة الثَّانية فهي التي فيها الخُلف.\nلذا فإيراد المصنف للخلف في هذا الموضع ليس بسليم للاتفاق على رفعها وموضعه الصَّحيح هو بعد الخامسة الثَّانية -آية: ٩ - .\nوقرا العامة الخامسة -الثَّانية- بالرَّفع.\nانظر: \"السبعة\" لابن مجاهد (٤٥٣)، \"التيسير\" للداني (١٣١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٣.\n(٢) في (م)، (ح): في أنّ.\nوالمعنى أن (الخامسة) الثَّانية مرفوعة بالابتداء و﴿أَنَّ غَضَبَ اللَّهِ﴾ في موضع الخبر والتقدير والشهادة الخامسة حصول الغضب عليها.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٤٧، \"معاني القراءات\" للأزهري ٢/ ٢٠٣، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٥، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩١٠، \"شرح الهداية\" ٢/ ٤٣٩، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٤.\n(٣) انظر: \"السبعة\" لابن مجاهد (٤٥٢)، \"التيسير\" للداني (١٣١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٣.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٢٤٧، \"معاني القرآن\" للزجاج ٤/ ٣٣، \"معاني القراءات\" للأزهري ٢/ ٢٠٣، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٥، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٤.","vol":"19","page":58},{"text":"﴿أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ﴾.\nوقرأ نافع وأيوب ويعقوب: (أنْ) و(أن) خفيفتين. (لعنةُ) و(غضبُ) مرفوعتين، وهي رواية المفضل عن عاصم (١).\nوقرأ الباقون بتشديد النونين وما بعدهما نصب (٢).\n\n<span data-type=\"title\" id=toc-3185>٨ </span>- ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ﴾\nويدفع عن الزوجة الحد (٣) ﴿أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ\n_________\n(١) أما (أن غضب) فلم يقرأ بها نافع بل قرأ بها أيوب ويعقوب والمفضل كما ذكر. وقرأ نافع بكسر الضَّاد وفتح الباء كما سيأتي.\nانظر: \"السبعة\" لابن مجاهد (٤٥٣)، \"التيسير\" للداني (١٣١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٦)، \"الغاية في القراءات\" لابن مهران الأصبهاني (٣٣٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٣، \"المحتسب\" لابن جني ٢/ ١٠٢.\n(٢) فشددت (أنّ) فيهما على الأصل ونصب لعنة وغضب اسمًا لها مضافًا إلى لفظ الجلالة والظرف بعدها خبر. انظر: المراجع السابقة.\n(٣) وما ذكره المصنف من أن العذاب هو الحد هو الراجح، وقيل: إن العذاب الحبس فتحبس حتَّى تلاعن والأول أرجح يدلس عليه:\n١ - سياق الآية دل على أن العذاب هو الحد.\n٢ - أنَّه أطلق اسم العذاب في مواضع آخر على الحد كقوله: ﴿وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ﴾.\n٣ - أنَّه بلعانه حقق زناها فوجب عليها الحد كما لو شهد عليها أربعة، وهذا ما رجحه الطبري في \"جامع البيان\" وبه قال مالك والشافعيُّ.\nانظر: \"جامع البيان\" للطبري ١٨/ ٨٥ - ٨٦، \"المغني\" لابن قدامة ١١/ ١٨٨، \"أضواء البيان\" للشنقيطي ٦/ ١٣٢، \"الأم\" للشافعي ٥/ ١٧٧، ٧/ ٢٢، ٣٦، \"أحكام القرآن\" للشافعي (٢٣٩)، \"أحكام القرآن\" للكيا الهراسي ٤/ ٢٧٧، =","vol":"19","page":59},{"text":"الْكَاذِبِينَ﴾ يعني: الزوج.\n\n<span data-type=\"title\" id=toc-3186>٩ </span>- ﴿وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ (٩)﴾ (١)\nقرأ نافع: ﴿غَضَبَ اللَّهِ﴾ مثل سمع الله (٢) على الفعل (٣).\nوقرأ الباقون على الاسم (٤).\n\n<span data-type=\"title\" id=toc-3187>١٠ </span>- ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ (١٠)﴾.\nجواب ﴿لَوْلَا﴾ محذوف يعني: لعاجلكم بالعقوبة وفضحكم، ولكنه ستر عليكم ورفع عنكم الحد باللعان حكمة منه ورحمة (٥).\n_________\n= \"أحكام القرآن\" لابن العربي ٣/ ١٣٤٦، \"أحكام القرآن\" للجصاص ٣/ ٢٩٦.\n(١) انظر: القراءات في ﴿وَالْخَامِسَةَ﴾ انظر: \"السبعة\" (٤٥٣)، \"التيسير\" (١٣١)، \"النشر\" ٢/ ٣٣٠، \"الإتحاف\" ٢/ ٢٩٣.\n(٢) انظر: \"السبعة\" لابن مجاهد (٤٥٣)، \"التيسير\" للداني (١٣١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٣.\n(٣) فغضب فعل ماض ولفظ الجلالة فاعل، والجملة من الفعل والفاعل في محل رفع خبر (أنْ) وأهل العربية يستقبحون أن تلي المخففة الفعل حتَّى يفصل بينها وبين الفعل بشيء، لكن قد جاء في الدعاء بغير فصل قوله تعالى: ﴿أَنْ بُورِكَ مَنْ فِي النَّارِ﴾ [النمل: ٨] ونافع حمله على ذلك.\nانظر: \"الحجة\" لابن خالويه (٢٦٠)، \"معاني القراءات\" للأزهري ٢/ ٢٠٢، \"الحجة\" لابن زنجلة (٤٩٦)، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٠٩، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٤، \"شرح الهداية\" ٢/ ٤٤٠.\n(٤) انظر: المراجع السابقة.\n(٥) حذف الجواب؛ لأنَّه معلوم المعنى وكل ما كان معلوم الجواب فإن العرب تكتفي بترك جوابه. =","vol":"19","page":60},{"text":"فأمَّا سبب نزول الآية:\nفروى عكرمة (١) عن ابن عباس - ﵄ - قال: لما نزلت ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً﴾ قال سعد بن عبادة (٢): يا رسول الله (٣) لو أتيت لكاع (٤)، وقد تفخذها رجلٌ لم (٥) يكن لي أن أهيجه (٦) ولا أحركه حتَّى آتي بأربعة شهداء. فوالله ما كنت لآتي بأربعة شهداء حتَّى يفرغ من حاجته ويذهب، وإن قلتُ ما رأيتُ إن في ظهري لثمانين جلدة. فقال رسول الله - ﷺ -: \"يا معشر الأنصار ألا تسمعون ما يقول سيدكم؟ \" قالوا: لا تلمه يا رسول الله، فإنه رجل غيور، ما تزوج امرأة قط إلَّا بكرًا، ولا طلق امرأة له فاجترأ رجل منا أن يتزوجها. قال سعد بن عبادة - ﵁ -: يا رسول الله بأبي وأمي والله إنِّي لأعرف أنها من الله وأنها حق،\n_________\n= انظر: \"معاني القرآن\" للفراء ٢/ ٢٤٧، \"معاني القرآن\" للزجاج ٤/ ٣٣، \"معاني القرآن\" للنحاس ٤/ ٥٠٧، \"جامع البيان\" للطبري ١٨/ ٨٦.\n(١) ثقة ثبت عالم بالتفسير.\n(٢) صحابي مشهور.\n(٣) من (م)، (ح).\n(٤) اللُّكعُ عند العرب: العبد، ثم استعمل في الحمق والذم وأكثر ما يقع في النداء، والمراد هنا زوجته.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٦٨، \"لسان العرب\" لابن منظور ٨/ ٣٢٢.\n(٥) في الأصل: ألم.\n(٦) في (ح): أهجه.","vol":"19","page":61},{"text":"ولكن عجبت من ذلك لما أخبرتك. فقال رسول الله - ﷺ -: \"فإن الله تعالى يأبى إلَّا ذلك\" فقال: صدق الله ورسوله، فلم يلبثوا إلَّا يسيرًا حتَّى جاء ابن عم له يقال له: هلال بن أميَّة من حديقة له، فرأى رجلًا مع امرأته يزني بها فأمسك حتَّى أصبح، فلما أصبح غدا على رسول الله - ﷺ - وهو جالس مع أصحابه، فقال يا رسول الله: إنِّي جئت إلى (١) أهلي عشاء فوجدت رجلًا مع أهلي، رأيت بعيني وسمعت بأذني. فكره رسول الله - ﷺ - ما أتاه به وثقل عليه جدًّا حتَّى عرف ذلك في وجهه، فقال هلال - ﵁ -: والله يا رسول الله إنِّي لأرى الكراهية (٢) في وجهك مما أتيتك به، والله يعلم إنِّي لصادق، وما قلت إلَّا حقًّا، وإني لأرجو أن يجعل الله تعالى لي (٣) فرجًا. فهمَّ رسول الله - ﷺ - بضربه. قال: واجتمعت الأنصار فقالوا: ابتلينا بما قال سعد، أيُجْلد هلال وتبطل شهادته (٤). فإنَّه لكذلك ورسول الله - ﷺ - يريد أن يأمر بضربه، إذ نزل عليه الوحي، فأمسك أصحابه عن كلامه حين عرفوا أن الوحي قد نزل حتَّى فرغ، فأنزل الله -﷿-: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلَّا أَنْفُسُهُمْ﴾ إلى آخر الآيات. فقال رسول الله - ﷺ -: \"أبشر يا هلال فإن الله -﷿- قد جعل\n_________\n(١) من (م)، (ح).\n(٢) في (م): الكراهة.\n(٣) من (ح).\n(٤) وبطلان شهادة القاذف محمول على أنَّه إذا لم يتب من القذف كما سبق.","vol":"19","page":62},{"text":"لك (١) فرجًا\" فقال: قد (٢) كنت أرجو ذلك من الله. فقال رسول الله - ﷺ -: \"أرسلوا إليها\" فجاءت فلما اجتمعا عند رسول الله - ﷺ - قيل لها: فَكَذَّبت. فقال رسول الله - ﷺ -: \"إن الله تعالى يعلم أن أحدكما كاذب فهل منكما تائب؟ \" فقال هلال: يا رسول الله بأبي وأمي لقد صدقت وما قلت إلَّا حقًا، فقال رسول الله: \"لاعنوا بينهما\". فقيل لهلال: اشهد، فشهد أربع شهادات بالله إنه لمن الصادقين. فقال له عند الخامسة: \"يا هلال اتق الله فإن عذاب الدُّنيا أهون من عذاب الآخرة وإن عذاب الله أشد من عذاب النَّاس، وإن هذِه الخامسة هي الموجبة التي توجب عليك العذاب\". فقال هلال: والله لا يعذبني الله عليها كما لم يجلدني عليها رسول الله - ﷺ - فشهد الخامسة: أنّ لعنة الله عليه إن كان من الكاذبين. ثم قال للمرأة: \"اشهدي\". فشهدت أربع شهادات بالله إنه لمن الكاذبين. فقال لها عند الخامسة ووقفها: \"اتقي الله، فإن الخامسة موجبة وإن عذاب الله أشد من عذاب النَّاس (٣) \" فتلكأت (٤) ساعة وهمت بالاعتراف، ثم قالت: والله لا أفضح قومي، فشهدت الخامسة أنّ غضب الله عليها إن كان من الصادقين.\n_________\n(١) من (ح).\n(٢) من (ح).\n(٣) في الأصل: الله. وهو خطأ، والتصويب من (م)، (ح).\n(٤) أي: توقفت وتباطأت أن تقولها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٦٨.","vol":"19","page":63},{"text":"ففرق رسول الله - ﷺ - بينهما، وقضى أن الولد لها، ولا يُدْعى لأب، ولا يُرمى ولدها. ثم قال رسول الله - ﷺ -: \"إن جاءت به كذا وكذا فهو لزوجها، وإن جاءت به كذا وكذا فهو للذي قيل فيه\". قال: فجاءت به غلامًا كأنه جَمَل أوْرَق (١)، على الشبْه المكروه.\nوكان بَعْدُ أميرًا بمصرٍ (٢)، لا يُدْرى من أبوه (٣).\n_________\n(١) الأورْق الأسمر من الوُرْقة وهي السُّمرة، يقال: جمل أورق وناقة ورْقاء.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٧٥.\n(٢) أي: مصرًا من الأمصار، قال ابن حجر \"فتح الباري\" ٩/ ٤٥٥: وظن بعض شيوخنا أنَّه أراد مصر البلد المشهور وفيه نظر؛ لأنَّ أمراء مصر معروفون معدودون ليس فيهم هذا.\nوالقائل هو عكرمة كما جاء مصرحًا باسمه عند أبي داود، كتاب الطلاق، باب في اللعان (٢٢٥٦)، وقد تصحفت مصر إلى مضر. قال في \"عون المعبود\": (مضر) قبيلة.\n(٣) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه عبد الرَّزاق في \"تفسير القرآن\" ٢/ ٥٣، وفي \"المصنف\" ٧/ ١١٤ (١٢٤٤٤)، والطبراني ٩/ ٢٧١ كلاهما من طريق أيوب عن عكرمة مرسلًا.\nوأخرجه أبو داود، كتاب الطلاق، باب في اللعان (٢٢٥٦)، وليس عنده قول سعد بن عبادة، وأحمد في \"مسنده\" ١/ ٢٣٨ (٢١٣١)، والطيالسي في \"مسنده\" (٣٤٧)، وأبو يعلى في \"المسند\" ٥/ ١٢٤ (٢٧٤٠)، والطبري في \"جامع البيان\" ١٨/ ٨٢، والواحدي في \"أسباب النزول\" (ص ٣٢٦) (٦٣٣)، والبيهقيّ في \"السنن الكبرى\" ٧/ ٣٩٤، وابن أبي شبّة في \"تاريخ المدينة\" ٢/ ٣.\nجميعهم من طريق عباد بن منصور عن عكرمة، عن ابن عباس - ﵁ - بنحوه، وفي =","vol":"19","page":64},{"text":"[١٩١٨] أخبرنا محمَّد بن عبدوس (١)، أخبرنا محمَّد بن محمَّد بن الحسن (٢)، قال: أخبرنا علي بن عبد العزيز (٣)، قال: أخبرنا القاسم ابن سلام (٤)، قال: حدّثنا هشيم (٥)،\n_________\n= بعضها التصريح بأوصاف الرجل.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٤٣، وزاد نسبته لعبد الرَّزاق وعبد بن حميد وابن المنذر وابن مردويه وفي إسناده عباد بن منصور. قال الحافظ في \"تقريب التهذيب\" (٣١٥٩): صدوق رمي بالقدر، وكان يدلس وتغير بآخره. وقال الهيثمي في \"مجمع الزوائد\" ٥/ ١٢: مداره على عباد بن منصور وهو ضعيف.\nقلت: قد صرح عباد بالتحديث عن عكرمة كما عند الطبري في \"جامع البيان\" ١٨/ ٨٢ قال: سمعت عكرمة. وتابعه أيضًا هشام بن حسَّان وهو ثقة. \"تقريب التهذيب\" لابن حجر (٧٣٣٩).\nفهو بهذا الإسناد حسن. قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٧٧: ولهذا الحديث شواهد في الصحاح وغيرهما من وجوه كثيرة. ومما يشهد له ما أخرجه البُخاريّ، كتاب تفسير القرآن، باب ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ﴾ (٤٧٤٧).\nوالترمذي، كتاب تفسير القرآن، باب ومن سورة النور (٣١٧٩)، وأبو داود، كتاب الطلاق، باب في اللعان (٢٢٥٤)، وابن ماجة، كتاب الطلاق، باب في اللعان (٢٠٦٧)، والبيهقيّ في \"السنن الكبرى\" ٧/ ٣٩٣.\nجميعهم من طريق محمَّد بن بشار عن ابن أبي عدي، عن هشام بن حسَّان، عن عكرمة، عن ابن عباس أن هلال بن أميَّة قذف امرأته عند النَّبيّ - ﷺ - بشريك بن سحماء الحديث بنحوه.\n(١) محمَّد بن أحمد بن عبدوس، لم يذكر بجرح أو تعديل.\n(٢) الكارزي، صحيح السماع مقبول في الرِّواية.\n(٣) أبو الحسن البغوي، ثقة.\n(٤) أبو عبيد الإمام المشهور، ثقة، فاضل، مصنف.\n(٥) هُشَيم بن بشير السلمي، ثقة، ثبت، كثير التدليس والإرسال الخفي.","vol":"19","page":65},{"text":"عن يونس بن عبيد (١)، عن الْحسن (٢) قال: لما نزلت ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ﴾ الآية. قال سعد بن عبادة - ﵁ -: يا رسول الله أرأيت إن رأى رجل مع امرأته رجلًا (٣) فقتله تقتلونه، وإن أخبر بما رأى جلد ثمانين جلدة أفلا يضربه بالسيف؟ ! فقال رسول الله - ﷺ -: \"كفى بالسيف شا\". قال: أراد أن يقول (٤): شاهدًا ثم أمسك، وقال: \"لولا أن يتتابع فيه الغَيْران (٥) والسكران\" وذكر الحديث (٦).\n_________\n(١) العبدي، ثقة ثبت فاضل ورع.\n(٢) الحسن البصري، ثقة فقيه كان يرسل كثيرًا ويدلس.\n(٣) من (م)، (ح).\n(٤) في الأصل: يكون، والمثبت من (م)، (ح).\n(٥) من الغَيْرة وهي الحميّة والأنفة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٠٠، \"لسان العرب\" لابن منظور ٥/ ٤٢ (غير).\n(٦) [١٩١٨] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، والحسن قد أرسله، قال الشَّيخ الألباني وهذا مرسل قوي الإسناد \"الضعيفة\" (٤٠٩١).\nالتخريج:\nأخرجه أبو داود، كتاب الحدود، باب في الرجم (٤٤١٥) من طريق الفضل بن دلهم عن الحسن، عن سلمة بن المُحَبِّق، عن عبادة بن الصَّامت، عن النَّبيِّ - ﷺ - فذكره بنحوه.\nوأخرجه ابن ماجة، كتاب الحدود، باب الرجل يجد مع امرأته رجلًا (٢٦٠٦) من طريق الفضل بن دلهم عن الحسن، عن قبيصة بن حريث، عن سلمة بن المحبق، قال: قيل لأبي ثابت سعد بن عبادة .. فذكره بنحوه قلت: =","vol":"19","page":66},{"text":"وقال ابن عباس - ﵄ - في سائر الروايات، ومقاتل: لما نزلت: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ﴾ الآية، قرأها النَّبيّ - ﷺ - يوم الجمعة على المنبر فقال عاصم بن عدي الأنصاري - ﵁ -: جعلني الله فداك، إن رأى رجل منا مع امرأته رجلًا فأخبر بما رأى جلد ثمانين، وسماه المسلمون فاسقًا ولا تقبل شهادته أبدًا، فكيف لنا بالشهداء؟ ونحن إذا (١) التمسنا الشهداء كان الرجل فرغ من حاجته ومرّ.\nوكان لعاصم هذا ابن عم يقال له: عويمر، وله امرأة يقال لها: خولة بنت قيس بن محصن (٢)، فأتي عويمر عاصمًا - ﵄ - فقال: لقد رأيت شريك بن السحماء (٣) على بطن امرأتي خولة، فاسترجع عاصم وأتى رسول الله - ﷺ - في الجمعة الأخرى، فقال: يا رسول الله ما أسرع ما ابتليت بالسؤال الذي سألت في الجمعة الماضية في أهل بيتي! فقال رسول الله - ﷺ -: \"وما ذاك؟ \" فقال: أخبرني عويمر أنَّه رأى شريك بن السحماء (٤) على بطن امرأته خولة -وكان عويمر\n_________\n= وإسناد أبي داود وابن ماجة فيه الفضل بن دلهم، لين كما قال الحافظ في \"التقريب\" (٥٤٠٢)، وأخرجه ابن أبي حاتم ٨/ ٢٥٤٧ عن قتادة قال: ذكر لنا .. فذكره بنحوه.\n(١) في (ح): إن.\n(٢) وهكذا جاءت في \"تفسير مقاتل\" (١٩٣) خولة بنت قيس، والصَّواب: أنها خولة بنت عاصم امرأة هلال بن أميَّة.\nانظر: \"الإصابة\" لابن حجر ٨/ ٧١، \"فتح الباري\" لابن حجر ٩/ ٤٤٨.\n(٣) تصحفت في الأصل، (م) إلى: السمحاء.\n(٤) تصحفت في الأصل، (م) إلى: السمحاء.","vol":"19","page":67},{"text":"وخولة والشريك كلهم بنو عم عاصم - ﵁ - فدعا رسول الله - ﷺ - بهم (١) جميعًا.\nفقال لعويمر: \"اتق الله في زوجتك وحليلتك وابنة عمك، فلا تقذفها بالبهتان\"، فقال: يا رسول الله، أقسم بالله إنِّي رأيت شريكًا على بطنها وإني ما قربتها منذ أربعة أشهر وإنها حبلى من غيري.\nفقال رسول الله - ﷺ - للمرأة: \"اتقي الله ولا تخبريني إلَّا بما صنعت\". فقالت: يا رسول الله، إن عويمرًا رجل غيور، وإني ربَّما أكون (٢) وشريكًا نطيل السمر ونتحدث، فحملته المغيرة على ما قال. فقال رسول الله - ﷺ - لشريك: \"ما تقول؟ \" قال: ما تقول المرأة.\nفأنزل الله -﷿-: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُنْ لَهُمْ شُهَدَاءُ إِلَّا أَنْفُسُهُمْ﴾ الآية. فأمر رسول الله - ﷺ - حتى نؤدي الصَّلاة جامعة فصلَّى العصر، ثم قال لعويمر - ﵁ -: \"قم\". فقام، فقال: أشهد بالله إن خولة لزانية وإني لمن الصادقين. ثم قال في الثَّانية: أشهد بالله إنِّي رأيت شريكًا على بطنها وإني لمن الصادقين. ثم قال في الثالثة: أشهد بالله إنَّها حبلى من غيري وإني لمن الصادقين. ثم قال في الرابعة: أشهد بالله إنِّي ما قربتها منذ أربعة أشهر وإني لمن الصادقين. ثم قال في الخامسة: لعنة الله على عويمر -يعني: نفسه- إن كان من الكاذبين فيما قال.\n_________\n(١) من (م)، (ح).\n(٢) في (م)، (ح): وإنَّه رآني.","vol":"19","page":68},{"text":"قال: ثم أمره بالقعود. وقال لخولة: \"قومي\" فقامت، فقالت: أشهد بالله ما أنا بزانية وإن عويمرًا لمن الكاذبين ثم قالت في الثَّانية: أشهد بالله إنه ما رأى شريكًا على بطني وإنه لمن الكاذبين. ثم قالت في الثالثة: أشهد بالله إنِّي حبلى منه وإنه لمن الكاذبين. ثم قالت في الرابعة: أشهد بالله إنه ما رأى (١) قط عليَّ فاحشة وإنه لمن الكاذبين. ثم قالت في الخامسة: غضب الله على خولة -تعني: نفسها- إن كانت من الكاذبين.\nففرق رسول الله - ﷺ - بينهما وقال: \"لولا هذِه الأيمان كان لي في أمرهما (٢) رأي\" (٣).\nثم قال: \"تحينوا بها الولادة فإن جاءت بأُصْيهب (٤)\n_________\n(١) في (ح): ما رآني.\n(٢) في \"صحيح البُخاريّ\"، كتاب التفسير، باب: ﴿وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كَانَ مِنَ الْكَاذِبِينَ (٧)﴾ (٤٧٤٧)، لولا ما مضى من كتاب الله لكان لي ولها شأن.\n(٣) هكذا وقعت العبارة هنا وكذا عند ابن حبيب في \"تفسيره\" ٢٠٦/ ب، والحيري في \"الكفاية\" ٢/ ٥٧/ ب. وهي توهم أن النَّبيّ - ﷺ - قالها بعد الملاعنة أو التَّفريق بينهما. وليس الأمر كذلك بل قالها ﵊ عندما تبيّن له كذب المرأة وأنها جاءت بولد على شبه المقذوفة به.\nوقد جاء في \"تفسير مقاتل\" ٣/ ١٧٨ أن النَّبيّ - ﷺ - قال: \"إذا ولدت فلا ترضع ولدها حتَّى تأتوني به\" فأتوه به فلما رآه قال: \"لولا هذِه الإيمان ... \".\n(٤) تصغير الأَصْهَب وهو الذي يعلو لونه صهبة وهي كالشقرة، قاله الخطابي، والمعروف أن الصهبة مختصة بالشعر وهي حمرة يعلوها سواد.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٦٢، \"لسان العرب\" لابن منظور ١/ ٥٣٢ (صهب).","vol":"19","page":69},{"text":"أُثَيْبج (١) يضرب إلى السواد فهو (لهلال بن أميَّة) (٢)، وإن جاءت بأوْرَق جَعْدٍ (٣) جُمالى (٤) خَدَلّج الساقين (٥) فهو للذي (٦) رميت به\".\nقال ابن عباس - ﵄ -: فجاءت بأشبه خلق الله تعالى بشريك (٧).\n_________\n(١) تصغير الأَثْبَج وهو الناتئ الثَّبَج وهو ما بين الكتفين والكاهل.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٠٦.\n(٢) تحرفت في الأصول إلى: للشريك بن السحماء.\nوالمثبت هو الصواب الموافق لروايات الحديث.\n(٣) الجَعْد في صفات الرجال لها معان فتطلق على شدة الأسْر والخلق، وتطلق أيضًا على جعودة الشعر وهو ضد السَّبْط، وتطلق على القصير المتردد والخَلْق.\nوالمراد بها هنا المعنى الثَّاني وهو تجعد الشعر وعدم استرسالة، يدل عليه ما جاء في بعض الروايات: وإن ولدته قطط الشعر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٧٥، \"فتح الباري\" لابن حجر ٩/ ٤٥٣.\n(٤) الجُمَّالَ بالتشديد الضخم الأعضاء التَّام الأوصال.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٩٨.\n(٥) خَدَلَّج وفي رواية خَدْل الساقين أي: ممتلئ الساقين وعظيمهما.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٥.\n(٦) في الأصل، (ح): لغير الذي رميت به، وكذا عند ابن حبيب والحيري والبغوي والمثبت من (م)، وهو الصواب؛ لأنَّ هذِه الصفات كما جاء في الروايات الأخرى هي صفات الذي رميت به -شريك بن سحماء-.\n(٧) انظر: \"تفسير مقاتل\" ٣/ ٣٤/ أوأورده بتمامه البغوي في \"معالم التنزيل\" ٦/ ٣٤.\nوأصله في الصحيحين وغيرهما، وفي بعض ألفاظ المصنف مخالفة لمن خرج هذا الحديث. =","vol":"19","page":70},{"text":"ذكر حكم الآية:\nإذا قذف الرجل زوجته (١) بالزنا لزمه الحد (٢)، وله التخلص منه بإقامة البينة على زناها أو باللعان (٣) فإن أقام البينة حقق الزنا ولزمها الحد (٤). وإن التعن حقق عليها الزنا.\nولها التخلص منه باللعان، فإن التعنت وإلا لزمها الحد.\nوللزوج أن يلعن (٥) سواء كان متمكنًا من البينة أو غير متمكن منها.\n_________\n= انظر: \"صحيح البُخاريّ\"، كتاب الطلاق، باب قول النَّبيّ - ﷺ -: \"لو كنت راجمًا .. \" (٥٣١٠)، \"صحيح مسلم\"، كتاب اللعان، باب وجوب الإحداد في عدة (١٤٩٥)، \"المجتبى\" للنسائي، كتاب الطلاق، باب في قول الإمام اللَّهم بين ٦/ ١٧٢ - ١٧٣.\n(١) زيادة على الأصل من (م)، (ح)، وهو الصواب إذ لو قذف أجنبية محصنة حُدّ ولم يلاعن وهذا بلا خلاف لقوله تعالى: ﴿وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ﴾.\nانظر: \"المغني\" لابن قدامة ١١/ ١٢٩.\n(٢) وأمَّا إن قذفها بشيء من الفواحش غير الزنا فلا حد عليه ولا لعان؛ لأنَّه قذفها بما لا يجب به الحد فلم يثبت به الحد واللعان.\nوالحد هو جلده ثمانين جلدة والحكم بفسقه ورد شهادته ما لم يتب.\nانظر: \"المغني\" لابن قدامة ١١/ ١٣٦ وما سبق.\n(٣) فالزوج غير بين إقامة البينة وبين لعانها؛ لأنهما بينتان، فكانت له الخِيَرةُ في إقامة أيتهما شاء؛ ولأن كل واحدة منهما يحصل بهما ما لا يحصل بالأخرى فإنَّه يحصل باللعان نفي النسب الباطل ولا يحصل ذلك بالبينة، ويحصل بالبينه ثبوت زناها وإقامة الحد عليها ولا يحصل باللعان.\nانظر: \"المغني\" لابن قدامة ١١/ ١٤١.\n(٤) وهو الرجم.\n(٥) في (ح): يلتعن.","vol":"19","page":71},{"text":"ويصح اللعان من كل زوج مكلف كان حرًّا أو عبدًا (١) مسلمًا كان أو كافرًا وكل من صح (٢) يمينه صح لعانه وقذفه (٣).\nوقال أهل العراق: اللعان بين كل حرين بالغين.\nولا يصح اللعان إلَّا عند الحاكم أو خليفته، فإذا لاعن غلظ بينهما بأربعة أشياء: عدد الألفاظ، والمكان، والوقت، وجمع النَّاس.\nفأمَّا اللفظ: فأربع شهادات، وفي الخامسة ذكر اللعنة للرجل وذكر الغضب للمرأة، وقد مضت كيفية ذلك.\nوأمَّا المكان فإنَّه يقصد أشرف المكان بالبلدان إن كان بمكة فعند الركن والمقام، وإن كان بالمدينة فعند المنبر، وإن كان ببيت المقدس ففي مسجدها، وفي سائر البلدان في مساجدها.\nوإن كانا كافرين بعث بهما إلى الموضع الذي يعتقدان تعظيمه، إن كانا يهوديين فالكنيسة، وإن كانا نصرانيين فالبيعة، وإن كانا مجوسيين ففي بيت النَّار، وإن كانا لا دين لهما مثل الوثنيين فإنَّه يلاعن بينهما في مجلس حكمه.\n_________\n(١) في (م)، (ح): حرًّا كان أو عبدًا.\n(٢) في (ح): صحت.\n(٣) وهذا مذهب الشَّافعية ورواية من أحمد أما المالكية فيصح عندهم لعان العبد ولا يصح لعان الذهبي والفاسق.\nانظر: \"الأم\" للشافعي ٥/ ٢٨٦، \"مختصر المزني\" (٢٠٨)، \"روضة الطالبين\" للنووي ٨/ ٣٣٤، \"الشَّرح الصَّغير\" ٢/ ٦٥٨، \"الكافي\" لابن عبد البر (٢٨٧)، \"بداية المجتهد\" لابن رشد ٢/ ١٤١، \"المغني\" لابن قدامة ٧/ ٣٩٢، \"المقنع\" لابن قدامة (٢٥٥).","vol":"19","page":72},{"text":"وأمَّا الوقت: فإنَّه يتأخر بعد صلاة (١) العصر.\nوأمَّا العدد: فيحتاج أن يكون هناك أربعة أنفس فصاعدًا، واللفظ وجمع النَّاس مشروطان والمكان والزمان مستحبان (٢).\nفإذا تلاعنا تعلق باللعان أربعة أحكام:\nسقوط الحد، ونفي الولد وزوال الفراش، ووقع التحريم المؤَبَّد، وكل هذا يتعلق بلعان الزوج (٣).\n_________\n(١) من (م)، (ح).\n(٢) أي: أن التغليظ بالمكان مستحب وهذا مذهب الشَّافعي إلَّا أن عنده في التغليظ بالمكان قولين أحدهما: أن التغليظ به مستحب كالزمان، والثاني: أنَّه واجب؛ لأنَّ النَّبيّ - ﷺ - لاعن بينهما عند المنبر فكان فعله بيانًا للعان.\nومذهب الحنابلة والحنفية أنَّه لا يستحب التغليظ في اللعان بمكان ولا زمان؛ لأنَّ الله أطلق الأمر بذلك، ولم يقيده بزمان ولا مكان، فلا يجوز تقييده إلَّا بدليل. ولأن النَّبيّ - ﷺ - أمر الرجل أن يحضر امرأته، ولم يخصه بزمن، ولو خصه بزمن لنُقل ولم يُهمل.\n\"المغني\" لابن قدامة ١١/ ١٧٥، \"الوسيط\" للغزالي ٦/ ١٠٣.\n(٣) ومذهب الشَّافعي ومالك أنَّه يزاد عليها حكمًا خامسًا وهو وجوب حد الزنا على المرأة لقوله تعالى: ﴿وَيَدْرَأُ عَنْهَا الْعَذَابَ﴾ والعذاب هو الحد.\nوالقول الآخر -وهو ما مشى عليه المصنف- أن المرأة إن لم تلتعن فلا حد عليها وهو مذهب الحنابلة، وبه قال الحسن والأوزاعي وأصحاب الرأي وذلك؛ لأنَّه لم يُتحقق من زناها فلا يجب عليها الحد كما لو لم يلاعن؛ ولأن الحد لا يثبت بالنكول فإنَّه يدرأ بالشبهات فلا يثبت بها. والعذاب في الآية يجوز أن يكون الحبس أو غيره فلا يتعين في الحد وإلا احتمل أن يكون هو المراد فلا يثبت الحد بالاحتمال.\n\"المغني\" لابن قدامة ١١/ ١٨٨، \"الوسيط\" للغزالي ٦/ ١٠٧، \"المبسوط في =","vol":"19","page":73},{"text":"فأمَّا لعان المرأة فإنَّه يسقط به الحد فقط.\nفإن كذَّب الرجلُ نفسَه فإنَّه يعود ما عليه ولا يعود ما له.\nوالحد والنسب عليه فيعودان، وأمَّا التحريم والفراش فإنهما له فلا يعودان، وفرقة اللعان هي فسخ؛ لأنَّه حصل بفعل من قبل المرأة.\nوقال أبو حنيفة وسفيان رحمهما الله: تطليقة بائنة (١)، لأنَّه من قبل الرجل بدأ (٢) والله أعلم لجميع ذلك.\n* * *\n_________\n= القراءات العشر\" لابن مهران الأصبهاني ٧/ ٣٩، \"فتح القدير\" لابن الهمام ٤/ ٢٨١، \"المنهاج\" للنووي (١١٤).\n(١) في (م)، (ح): ثانية.\n(٢) ومذهب الشَّافعي وأحمد وأكثر أهل العلم أن فرقة اللعان فسخ؛ لأنها فرقه توجب تحريمًا مؤبدًا فكانت فسخًا كفرقة الرضاع؛ ولأن اللعان ليس بصريح في الطلاق ولا نوى به الطلاق فلم يكن طلاقًا؛ ولأنه لو كان طلاقًا لوقع بلعان الزوج دون لعان المرأة.\nانظر: \"المغني\" لابن قدامة ١١/ ١٤٧، \"أحكام القرآن\" للجصاص ٣/ ٢٩٨، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ٧/ ٤٣، \"مختصر الطحاوي\" (٢١٥)، \"زاد المعاد\" لابن القيِّم ٥/ ٣٩٠، \"أضواء البيان\" للشنقيطي ١/ ١٦٠، ٦/ ١٥٧.","vol":"19","page":74},{"text":"<span data-type=\"title\" id=toc-3188>١١ </span>- ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ﴾\nذكر سبب نزول هذِه الآيات وقصة الإفك:\n[١٩١٩] أخبرنا أبو نعيم عبد الملك بن الحسن بن محمَّد بن إسحاق المهرجاني (١) بها بقراءتي عليه فأقر بها قال: أخبرنا أبو عوانة يعقوب بن إسحاق بن إبراهيم الحافظ (٢) سنة ستة عشر وثلاثمائة، قال: حدّثنا محمَّد بن يَحْيَى (٣)، قال: حدّثنا عبد الرَّزاق (٤).\n[١٩٢٠] وأخبرنا أبو سعيد (٥) محمَّد بن عبد الله بن حمدون (٦)، قال: حدّثنا أبو حامد أحمد بن محمَّد (٧) بن الحسن الشرقي (٨)، قال: حدّثنا محمَّد بن يَحْيَى الذهلي (٩)، قال: حدّثنا عبد الرَّزاق (١٠) ح.\n[١٩٢١] وأخبرنا أبو نعيم الأزهري (١١)، قال: حدّثنا أبو عوانة\n_________\n(١) صالح، ثقة.\n(٢) قال الحاكم: من علماء الحديث وأثباتهم.\n(٣) الذهلي، ثقة، حافظ، جليل.\n(٤) الصنعاني، ثقة حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٥) في الأصل: أبو سعيد بن محمَّد، وهو خطأ، والتصويب من (م)، (ح) ومصادر ترجمته.\n(٦) أبو سعيد الزَّاهد، العالم الصالح، لم يذكر بجرح أو تعديل.\n(٧) في الأصل: محمَّد بن أحمد، وهو خطأ، والتصويب من (م)، (ح) ومصادر ترجمته.\n(٨) المعروف بابن الشرقي، ثقة، مأمون.\n(٩) ثقة حافظ جليل.\n(١٠) ثقة حافظ.\n(١١) عبد الملك بن الحسن، صالح ثقة.","vol":"19","page":75},{"text":"الإسفراييني (١)، قال: حدّثنا إسحاق بن إبراهيم الصنعاني (٢)، قال: قرأنا (٣) على عبد الرَّزاق (٤)، قال: حدّثنا معمر (٥) عن الزُّهريّ (٦) ح.\n[١٩٢٢] وأخبرنا عبد الخالق بن علي (بن عبد الخالق) (٧) (٨) أخبرنا أبو بكر بن خَنْب (٩)، قال: حدّثنا عبد الله بن روح المدايني (١٠)، قال: حدّثنا شبابة بن سوار (١١)، قال: حدّثنا خارجة ابن مصعب (١٢)، عن ابن أبي عتيق -واسمه: عبد الله بن عبد الرحمن ابن أبي بكر (١٣) -\n_________\n(١) قال الحاكم: من علماء الحديث وأثباتهم.\n(٢) الدَّبَري، صدوق، وسماعه من عبد الرزاق صحيح.\n(٣) قال ابن عدي: استصغر إسحاق الصنعاني في عبد الرزاق أحضره أبوه عنده وهو صغير جدًّا (وحدد الذهبي سنه إذ ذاك بأنه سبع سنين أو نحوها) فكان يقول: قرأنا على عبد الرزاق. أي: قرأ غيره وهو يسمع.\nانظر: \"الكامل\" لابن عدي ١/ ٣٤٤، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤١٧، \"ميزان الاعتدال\" للذهبي ١/ ١٨١.\n(٤) ثقة حافظ.\n(٥) ثقة ثبت فاضل.\n(٦) محمَّد بن مسلم بن شهاب الزُّهريّ، الفقيه الحافظ، متَّفقٌ على جلالته وإتقانه.\n(٧) من (م).\n(٨) أبو القاسم النيسابوري، ثقة.\n(٩) محمَّد بن أحمد بن خَنْب البُخاريّ البغدادي الدهقان، صدوق، لا بأس به.\n(١٠) ثقة.\n(١١) ثقة حافظ، رمي بالإرجاء.\n(١٢) أبو الحجاج السرخسي، متروك.\n(١٣) هو محمَّد بن عبد الله بن أبي عتيق محمَّد بن عبد الرحمن بن أبي بكر الصِّديق، =","vol":"19","page":76},{"text":"عن الزُّهريّ (١).\nقال: أخبرني سعيد بن المسيب (٢) وعروة بن الزُّبير (٣) وعلقمة بن وقاص (٤) وعبيد الله بن عبد الله بن عتبة بن مسعود (٥) عن حديث عائشة (٦) زوج النَّبيّ - ﷺ - ورضي عنها حين قال لها أهل الإفك ما قالوا فبرأها الله تعالى. وكلهم حدثني (٧) بطائفة من حديثها وبعضهم كان أوعى لها (٨) من بعض وأثبت اقتصاصًا، وقد وعيت عن كل واحد الحديث الذي حدثني وبعض حديثهم يصدق بعضًا، ذكروا أن عائشة ﵂ زوج النَّبيّ - ﷺ - قالت: كان رسول الله - ﷺ - إذا أراد سفرًا أقرع بين نسائه فأيتهن خرج سهمها خرج بها رسول الله - ﷺ - معه (٩)، قالت عائشة ﵂: فأقرع بيننا في غزاة\n_________\n= قال الذهلي: حسن الحديث عن الزُّهريّ، كثير الرِّواية، مقارب الحديث، وقال الحافظ: مقبول. انظر \"الجرح والتعديل\" ٧/ ٣٠٢، \"الثقات\" لابن حبان ٧/ ٣٦٤، \"تهذيب الكمال\" ٢٥/ ٥٤٩، \"التقريب\" (٦٠٤٧).\n(١) الفقيه الحافظ.\n(٢) أحد العلماء الإثبات.\n(٣) ثقة.\n(٤) ثقة، ثبت.\n(٥) ثقة، فقيه، ثبت.\n(٦) الصحابية الجليلة أم المؤمنين ﵂.\n(٧) القائل هو الزُّهريّ كما جاء مصرحًا باسمه في رواية فليح عن الزُّهريّ.\nانظر: البُخاريّ، كتاب الشهادات، باب تعديل النساء.\n(٨) أي: القصة، وفي (م)، (ح): له؛ أي: الحديث.\n(٩) من (م)، (ح).","vol":"19","page":77},{"text":"غزاها (١)، فخرج فيها سهمي فخرجت مع رسول الله - ﷺ - وذلك بعد ما أنزل الحجاب (٢) وأنا أحمل في هودجي (٣).\nوأنزل فيه مسيرنا (٤) حتَّى إذا فرغ رسول الله - ﷺ - من غزوه وقفل ودنونا من المدينة، آذن ليلة بالرحيل فقمت حين آذنوا بالرحيل فمشيت حتَّى جاوزت الجيش، فلما قضيت شأني أقبلت إلى الرَّحْل (٥) فلمست صدري فإذا عقدي من جَزْع (٦) ظفار قد انقطع،\n_________\n(١) وهي غزوة بني المصطلق كما سيأتي مصرحًا باسمها في رواية أبي أويس وتسمى المريسيع وكانت في شعبان سنة خمس على الصَّحيح.\nانظر: \"السيرة النبوية\" لابن هشام ٣/ ١١١٢، \"فتح الباري\" لابن حجر ٨/ ٤٥٨، \"زاد المعاد\" لابن القيِّم ٣/ ٢٥٦.\n(٢) أي: الأمر بحجاب النساء عند رؤية الرجال لهن وكن قبل ذلك لا يمنعن وقالت ذلك توطئة لسبب اختفائها في الهودج وكان وقت نزول الحجاب في السنة الرابعة على الصَّحيح.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٤٥٨، ٧/ ٤٣٠.\n(٣) الهَوْدج بفتح الهاء والدال: محمل له قبة تستر بالثياب ونحوه يوضع على ظهر البعير تركب عليه النساء ليكون أستر لهن.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٤٥٨، \"لسان العرب\" لابن منظور ٢/ ٣٨٩، \"المعجم الوسيط\" ٢/ ٩٧٦.\n(٤) في بعض الروايات: فسرنا على الفعل.\n(٥) في (ح): رحلي، والرَّحْل المراد به هنا المنزل؛ أي: رجعت إلى المكان الذي كنت نازلة فيه.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٢٧٥، \"فتح الباري\" لابن حجر ٨/ ٤٥٩.\n(٦) في (ح): أظفار. =","vol":"19","page":78},{"text":"فرجعت فالتمست عقدي، وحبسني ابتغاؤه، وأقبل الرهط الذين كانوا يُرَحّلون فحملوا هودجي فرحلوه على بعيري الذي كنت أركب وهم يحسبون أني فيه، قالت وكانت النساء إذ ذاك خفافًا لم يُهَبّلْهُنّ (١) اللحم إنَّما يأكلن اللُّعقة (٢) من الطَّعام، فلم يستنكر القوم ثقل (٣) الهودج حين رحلوه ورفعوه، وكنت جارية حديثه السنن فبعثوا الجمل\n_________\n= والجَزْع بفتح الجيم وسكون الزَّاي بعدها مهملة خرز يماني في سواده بياض كالعروق.\nوظفار بوزن قطام مدينة باليمن وبها كان مسكن ملوك حمير وتقع جنوب صنعاء على مسافة ١٥٠ كيلو متر منها.\nوفي (ح)، وبعض روايات البُخاريّ، قال ابن حجر: وهي أكثر روايات أصحاب الزُّهريّ -بزيادة ألف: أظفار وهو جنس من الطَّيِّب لا واحد له من لفظه، وقيل هو شيء من العطر أسود والقطعة منه شبيهة بالظفر كأنه يؤخذ ويثقب ويجعل في العقد والقلادة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٦٩، ٣/ ١٥٨، \"معجم البلدان\" لياقوت ٤/ ٦٠، \"فتح الباري\" لابن حجر ٨/ ٤٥٩.\n(١) أي: لم يكثر عليهن يقال: هبّله اللحم: إذا كثر عليه وركب بعضه بعضًا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٤٠، \"لسان العرب\" لابن منظور ١١/ ٦٨٨ (هبل).\n(٢) اللّعقة: الشيء القليل، وفي بعض الروايات: العُلْقة وهو بمعنى القليل أيضًا. انظر: \"لسان العرب\" لابن منظور ١٠/ ٣٣٠.\n(٣) أي: لم يستنكروا الثقل الذي اعتادوا، وفي رواية عند البُخاريّ (خفة الهودج)، وقال ابن حجر: وهي أوضح؛ لأنَّ مرادها إقامة عذرهم في تحميل هودجها وهي ليست فيه.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٤٦٠.","vol":"19","page":79},{"text":"وساروا ووجدت عقدي بعدما استمر الجيش فجئت منازلهم فليس بها داعٍ ولا مجيب، فتيممت منزلي الذي كنت فيه، وظننت أن القوم سيفقدونني فيرجعون إليّ، فبينا أنا جالسة في منزلي غلبتني عيناي (١) فنمت. وكان صفوان بن المعطل السُّلمي ثم الذكواني قد عرّس (٢) من وراء الجيش فادَّلَج (٣) فأصبح عند منزلي، فرأى سواد إنسان نائم، فأتاني فعرفني حين رآني وكان قد رآني قبل أن يضرب الحجاب. فما استيقظت إلَّا باسترجاعه حين عرفني، فخمَّرت وجهي بجلبابي فوالله ما يكلمني كلمة غير استرجاعه حتَّى أناخ راحلته فوطئت (٤) على يدها فركبتها فانطلق يقود بي الراحلة حتَّى أتينا الجيش بعدما نزلوا (موغرين في نَحْر) (٥) الظهيرة (٦).\n_________\n(١) في (ح): عيني.\n(٢) التعريس: نزول المسافر آخر الليل نزلة للنوم والاستراحة.\nوكان صفوان إذا رحل النَّاس بقي ثم قام يصلِّي ثم اتبعهم فمن سقط له شيء أتاه به.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٠٦، \"فتح الباري\" لابن حجر ٨/ ٤٦١.\n(٣) بالتشديد سار آخر الليل ويقال أدلج بالتخفيف إذا سار من آخره.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٢٩.\n(٤) في البُخاريّ: فوطئ، أي: صفوان وهو أقرب.\n(٥) في الأصل و(ح): مذعورين في نحو، في (م): موعودين في نحر، والمثبت من الصحيحين.\n(٦) موغرين: أي نازلين في وقت الوَغْرة وهي شدة الحر. =","vol":"19","page":80},{"text":"فهلك من هلك في شأني وكان الذي تولى كبره عبد الله بن أبي بن سلول، فقدمت المدينة فاشتكيت حين قدمتها شهرًا والنّاس (١) يخوضون في قول أهل الإفك ولا أشعر بشيء من ذلك وهو يريبني في وجعي أن لا أعرف من رسول الله - ﷺ - اللطف الذي كنت أرى منه حين أشتكي (٢) إنَّما يدخل رسول الله - ﷺ - فيسلم ثم يقول: \"كيف تِيْكم (٣)؟ \" ثم ينصرف، فذلك الذي يُريبني، ولا أشعر بالشر حتَّى خرجت بعدما نقهت (٤) وخرجتْ معي أم مسطح قبل المناصع (٥)،\n_________\n= وقوله: \"نحر الظهيرة\" تأكيد لقوله: \"موغرين\"، فإن نحر الظهيرة أولها وهو وقت شدة الحر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٠٩، \"لسان العرب\" لابن منظور ٥/ ١٩٦، ٢٨٦، \"فتح الباري\" لابن حجر ٨/ ٢٦٣.\n(١) من (م)، (ح).\n(٢) في الأصل: اشتكيت.\n(٣) إشارة إلى عائشة ﵂ وهي للمؤنث مثل ذاكم للمذكر.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٤٦٥.\n(٤) بفتح القاف وقد تكسر يقال نَقِه المريض يَنْقَه فهو ناقِهٌ، إذا برأ وأفاق وكان قريب العهد بالمرض لم يرجع إليه كمال صحته وقوته.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١١١، \"لسان العرب\" لابن منظور ١٣/ ٥٥٠.\n(٥) جمع منصع بوزن مقعد وهي أماكن معروفة من ناحية البقيع، وقيل هي المواضع التي يتخلى فيها لقضاء الحاجة سميت بذلك؛ لأنَّه يُبرز إليها ويظهر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٦٥، \"فتح الباري\" لابن حجر ١/ ٢٤٩، \"لسان العرب\" لابن منظور ٨/ ٣٥٦.","vol":"19","page":81},{"text":"وهو متبرزنا، فلا فخرج إلَّا ليلًا إلى ليل وذلك قبل (١) أن يتخذ الكنف (٢) قريبًا من بيوتنا، وأمرنا أمر العرب الأُول بالتنزه، وكنا نتأذى بالكُنُف أن نتخذها عند بيوتنا، فانطلقت أنا وأمُّ مسطح وهي عاتكة بنت أبي رُهم بن عبد المطلب بن عبد مناف، وأمها بنت صخر بن عامر خالة أبي بكر الصِّديق وابنها مِسْطح بن أثاثة بن عباد بن عبد المطلب فأقبلت أنا وابنة أبي رهم قبل بيتي حين فرغنا من شأننا فعثرت أم مسطح في مِرْطِها (٣) فقالت: تعس مسطح فقلت لها بئس ما قلت أتسبين رجلًا شهد بدرًا. قالت: أي: هَنْتَاه (٤) أو لم تسمعي ما قال؟ قلت: وماذا قال؟ فأخبرتني بقول أهل الإفك، فازددت مرضًا إلى مرضي، فلما رجعت إلى بيتي ودخل عليّ رسول الله - ﷺ - فسلم ثم قال: \"كيف تيكم؟ \" قلت:\n_________\n(١) من (م).\n(٢) جمع كنيف، وهو الساتر مطلقًا، والمراد به هنا المكان المتخذ لقضاء الحاجة.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٣٠٨، \"فتح الباري\" لابن حجر ٨/ ٤٦٥.\n(٣) المِرْط بكسر الميم: الكساء ويكون من صوف وربما كان من خزٍ أو غيره.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣١٩، \"لسان العرب\" لابن منظور ٧/ ٤٠١.\n(٤) تفتح النون وتسكن وتضم الهاء الأخيرة وتسكن أي: يا هذِه، وقيل: معناها يا بلهى وقيل: يا امرأة وهي مختصة بالنداء، فكأنها نسبتها إلى قلة المعرفة بمكائد النَّاس وشرورهم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٧٩، \"فتح الباري\" لابن حجر ٨/ ٤٦٦.","vol":"19","page":82},{"text":"أتأذن لي أن آتي أبوي؟ قالت: وأنا أريد حينئذٍ أن أتيقن الخبر من قبلهما. فأذن لي رسول الله - ﷺ -، فجئت لأبوي فقلت لأمي: يا أمه ماذا (١) يتحدث النَّاس؟ فقالت: أي بُنَيّة هوني عليك فوالله لقلَّما كانت امرأة قط وضيئة (٢) عند رجل يحبها ولها ضرائر إلا أكثرن عليها. قلت: سبحان الله أو قد تحدث النَّاس بهذا؟ قالت: نعم. قالت: فمكثت تلك الليلة حتَّى أصبحت لا يَرْقأُ لي (٣) دمع، ولا أكتحل بنوم، ثم أصبحت أبكي. ودعا رسول الله - ﷺ - علي بن أبي طالب وأسامة بن زيد يسألهما (٤) واستشارهما في فراق أهله.\nفأما أسامة - ﵁ - فأشار على رسول الله - ﷺ - بالذي يعلم من براءة أهله وبالذي يعلم في نفسه لهم من الود. فقال: يا رسول الله هم أهلك ولا نعلم إلا خيرًا. وأمَّا على فقال: لم يُضيّق الله عليك، والنساء سواها كثير وإن تسأل الجارية تصدقك. قالت: فدعا رسول الله - ﷺ - بريرة. فقال: \"يا بريرة (٥) هل رأيت من شيء يريبك من أمر عائشة؟ \" فقالت له بريرة: والذي بعثك بالحق إنْ رأيت عليها قط\n_________\n(١) في (ح): ما.\n(٢) بوزن عظيمة من الوضاءة أي: حسنة جميلة.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٤٦٧.\n(٣) من (م)، (ح)، والمعنى لا ينقطع ولا يسكن.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٤٨.\n(٤) في (م)، (ح): بدلًا منها: حين استلبث الوحي.\n(٥) في (ح): أي.","vol":"19","page":83},{"text":"أمرًا أَغمِصُه (١) عليها أكثر من أنها جارية حديثه السن تنام عن عجين أهلها فتأتي الدَّاجنُ (٢) فتأكله.\nقالت فقام رسول الله - ﷺ - مِنْ يومه فاستعذر من عبد الله بن أُبي بن سلول قال وهو على المنبر: \"يا معشر المسلمين من يَعْذُرني من رجلٍ قد بلغني أذاه في أهلي، فوالله ما علمتُ على أهلي إلا خيرًا. ولقد ذكروا رجلًا ما علمت عليه إلا خيرًا وما كان يدخل على أهلي إلَّا معي\". فقام سعد بن معاذ الأنصاري فقال: أنا أعذرك منه يا رسول الله إن كان من الأوس (٣) ضربت عنقه، وإن كان من إخواننا من الخزرج (٤) أمرتنا ففعلنا أمرك. قالت: فقام سعد بن عبادة وهو سيد الخزرج، وكان رجلًا صالحًا ولكن احتملته الحمِيَّة.\n_________\n(١) أي: أعيبها به وأطعن به عليها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٨٦.\n(٢) هي الشَّاةِ التي يعلفها النَّاس في منازلهم وقد يقع على كل من يألف البيوت من الطير ونحوه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٠٢، \"فتح الباري\" لابن حجر ٨/ ٤٧٠.\n(٣) الأوس: بطن من القحطانية، وهم بنو الأوس بن حارثة بن تغلب والأوس أخو الخزرج وكان لهم ملك يثرب فنزلوها عند خروجهم من اليمن وجاء الإسلام وهم بها فكانوا أنصار النَّبيّ - ﷺ - وأعقابهم كثيرون متفرقون.\nانظر: \"نهاية الأرب\" للنويري (٩٥).\n(٤) الخزرج: بطن من الأزد غلب عليهم اسم أبيهم وهم أحد قبيلتي الأنصاري وإخوة الأوس وكان لهم ملك يثرب كما سبق.\nانظر: \"نهاية الأرب\" للنويري (٦٠).","vol":"19","page":84},{"text":"فقال لسعد بن معاذ: كذبت لعمر الله (لا تقتله ولا تقدر على قتله، فقام أسيد بن حضير -وهو ابن عم سعد بن معاذ-) (١) فقال لسعد (٢): والله لنقتلنه فإنَّك منافق تجادل عن المنافقين. قالت: فثار الأوس والخزرج حتَّى هموا أن يقتتلوا ورسول الله - ﷺ - قائم على المنبر. فلم يزل رسول الله - ﷺ - يُخَفِّضُهم حتَّى سكتوا وسكت. قالت: وبكيت (٣) يومي ذلك لا يرقأ لي دمع، ولا أكتحل بنوم وأبواي يظنان أن البكاء فالقٌ كبدي، فبينما هما جالسان عندي وأنا أبكي استأذنتْ عليّ امرأة من الأنصار (٤) فأذنت لها، فجلست تبكي معي. فبينا نحن على ذلك دخل علينا رسول الله - ﷺ - (فسلم ثم) (٥) جلس. قالت: ولم يجلس عندي منذ قيل لي ما قيل. وقد لبث شهرًا لا يوحى إليه في شأني. قالت: فتشهد رسول الله - ﷺ - حين جلس ثم قال: \"أما بعد يا عائشة فإنَّه بلغني عنك كذا وكذا، فإن كنت بريئة فَسَيُبِّرئك الله، وإن كنت ألممت بذنب فاستغفري الله وتوبي إليه. فإن العبد إذا اعترف بذنب ثم تاب، تاب الله عليه\". قالت: فلما قضى رسول الله - ﷺ - مقالته\n_________\n(١) ما بين القوسين ساقط من النسخ وملحق بهامش الأصل من \"معالم التنزيل\" للبغوي نحوه، والمثبت من \"صحيح البُخاريّ\".\n(٢) في الأصل: سعد، وهو خطأ، والمثبت من البُخاريّ؛ لأنَّ أسيد بن حضير هو الذي قال هذا الكلام لسعد بن عبادة.\n(٣) في (ح)، (م): فمكثت.\n(٤) قال ابن حجر \"فتح الباري\" ٨/ ٤٧٤: لم أقف على اسمها.\n(٥) في الأصل: حتَّى، والمثبت من (م).","vol":"19","page":85},{"text":"قلص (١) دمعي حتَّى ما أُحِسّ منه قطرة، فقلت لأبي: أجب عني رسول الله فيما قال؟ فقال: والله ما أدري ما أقول لرسول الله - ﷺ -؟ فقلت لأمي: أجيبي عني رسول الله - ﷺ -. فقالت: والله ما أدري ما أقول لرسول الله - ﷺ -؟ فقلت: وأنا ما أقول لرسول الله - ﷺ -. فقلت وأنا جارية حديثة السن لا أقرأ من القرآن كثيرًا (٢) إنِّي والله لقد عرفت أنكم قد سمعتم بهذا الأمر حتَّى استقر في أنفسكم وصدقتم به، فلئن قلت لكم إنِّي بريئة -والله يعلم أني بريئة- لا تصدقونني، ولئن اعترفت لكم بأمر والله يعلم أني بريئة لتُصَدِّقونني، والله ما أجد لي ولكم مثلًا إلَّا كما قال أبو يوسف وما أحفظ اسمه ﴿فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ﴾ (٣). قالت: ثم تحولت واضطجعت على فراشي وأنا والله حينئذٍ أعلم أني بريئة وأن (٤) الله تعالى مبرئي (٥) ببراءتي. ولكن والله ما كنت أظن أن يُنَزَّل في شأني وحي (٦) يتلى. ولشأني كان أحقر في نفسي من أن يتكلم الله -﷿- فيَّ\n_________\n(١) في (ح): فاض، وقلص: أي: ارتفع وذهب وانقطع.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٠٠.\n(٢) قال ابن حجر \"فتح الباري\" ٨/ ٤٧٥: قالت هذا توطئة لعذرها لكونها لم تستحضر اسم يعقوب - ﵇ -.\n(٣) يوسف: ١٨.\n(٤) من (م)، (ح).\n(٥) في الأصل: يبرئ، والتصويب من (م)، (ح)، قال ابن حجر \"فتح الباري\" ٨/ ٤٧٦: والذي وقفنا عليه في جميع الروايات (مبرئ) بغير نون.\n(٦) في (ح): شيء من الوحي.","vol":"19","page":86},{"text":"بأمر يتلى، ولكن كنت أرجو أن يرى رسول الله - ﷺ - في النوم رؤيا، يبرئني الله سبحانه بها. قالت: فوالله ما رام (١) رسول الله - ﷺ - مجلسه ولا خرج من أهل البيت أحدٌ حتَّى أنزل الله سبحانه على نبيه - ﷺ - فأخذه ما كان يأخذه من البُرَحَاء (٢) عند الوحي، حتَّى إنه ليتحدر منه مثل الجُمَان (٣) من العرق في اليوم الشات من ثقل الوحي الذي أُنزل عليه. قالت: فلما سُرِّي عن رسول الله - ﷺوهو يضحك فكان أول كلمة تكلم بها رسول الله - ﷺ - أن قال: \"أبشري يا عائشة أما الله تعالى فقد برأك\". فقالت لي أمي: قومي إليه. فقلت: والله لا أقوم إليه ولا أحمد إلَّا الله هو الذي أنزل براءتي. قالت: فأنزل الله -﷿- هذِه الآيات: ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ﴾ عشر آيات لبراءتي. قالت: فقال أبو بكر - ﵁ - وكان ينفق على مسطح لقرابته منه وفقره: والله لا أنفق عليه شيئًّا أبدًا بعد الذي قال لعائشة. فأنزل الله -﷿-: ﴿وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ﴾ الآية. فقال أبو بكر - ﵁ -: والله إنِّي لأحب أن يغفر الله لي، فرجع\n_________\n(١) أي: ما برح وما فارق مجلسه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٩٠.\n(٢) أي: شدة التقريب من ثقل الوحي، وأصل التبريح المشقة والشدة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١١٣.\n(٣) هو اللؤلؤ الصغار، وقيل: حبّ يتخذ من الفضة أمثال اللؤلؤ، شبهت عرقه - ﵇ - بحبات اللؤلؤ في الصفات والحسن.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٠١.","vol":"19","page":87},{"text":"إلى مسطح النفقة التي كان ينفق (١) عليه. وقال: لا أنزعها (أبدًا منه) (٢). قالت عائشة ﵂: وكان رسول الله - ﷺ - سأل زينت بنت جحش زوج النَّبيّ - ﷺ - ورضي الله عنها: \"ما علمت أو ما رأيت؟ \" فقالت: يا رسول الله أحمي سمعي وبصري؟ ! والله ما علمت إلا خيرًا. قالت عائشة وهي التي كانت تساميني (٣) من أزواج النَّبيّ - ﷺ - فعصمها الله تعالى بالورع فطفقت أختها حَمْنة بنت جحش (تحارب لها) (٤) فهلكت فيمن هلك.\nقال الزُّهريّ: فهذا ما انتهى إلينا من هؤلاء الرهط (٥).\n_________\n(١) في (ح): ينفقها.\n(٢) في (ح): منه أبدًا.\n(٣) أي: تعاليني وتفاخرني وهو مفاعلة من السمو وهو العلو والارتفاع، والمراد أنها تطلب من العلو والرفعة والحظوة عند النَّبيّ - ﷺ - ما أطلب.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٠٥، \"فتح الباري\" لابن حجر ٨/ ٤٧٨.\n(٤) في الأصل: تخاذب، وفي (م): تجاذب، وفي (ح): تحاذي لها، والتصويب من البُخاريّ والمعنى تجادل لها وتحكي ما قال أهل الإفك لتخفض منزلة عائشة وتعلي مرتبة أختها.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٤٧٨.\n(٥) [١٩١٩ - ١٩٢٢] الحكم على الإسناد:\nأخرجه المصنف من طريقين عن الزُّهريّ؛ طريق معمر وإسناده صحيح، وطريق ابن أبي عتيق وإسناده ضعيف جدًّا، فيه خارجة بن مصعب متروك.\nالتخريج:\nأخرجه بطوله البُخاريّ، كتاب الشهادات، باب تعديل النساء .. (٢٦٦١)، وكتاب =","vol":"19","page":88},{"text":"[١٩٢٣] أخبرنا أبو نعيم عبد الملك بن الحسن بن محمَّد بن الإسفراييني (١) بها (٢)، قال: حدّثنا أبو عوانة يعقوب بن إسحاق (٣)، قال: حدّثنا محمَّد بن إسماعيل الصَّائغ (٤) بمكة، ومحمد ابن حرب المديني (٥) بالفسطاط (٦)، قالا: حدّثنا إسماعيل بن أبي أويس (٧)، قال حدثني أبي (٨)، عن هشام بن عروة (٩)، عن أبيه (١٠)، عن عائشة (١١) ﵂ قالت: كان النَّبيّ - ﷺ - إذا أراد أن\n_________\n= المغازي، باب حديث الإفك (٤١٤١)، وفي التفسير، باب قوله: لولا إذ سمعتموه .. (٤٧٥٠)، ومسلم كتاب التوبة باب في حديث الإفك (٢٧٧٠).\nوأحمد في \"مسنده\" ٦/ ١٩٧ (١٥٦٢٣) وغيرهم. وأخرجه بعضهم مفرقًا.\n(١) صالح ثقة.\n(٢) أي: بمدينة أَسْفَرايين بالفتح ثم السكون وفتح الفاء وراء وألف وياء مكسورة وياء أخرى ساكنة ونون: بليدة حصينة من نواحي نيسابور نسب إليها عدد من الأئمة. \"معجم البلدان\" لياقوت ١/ ١٧٧.\n(٣) قال الحاكم: من علماء الحديث وأثباتهم.\n(٤) أبو جعفر البغدادي، صدوق.\n(٥) محمَّد بن حرب المديني لم أجده.\n(٦) مدينة بمصر بناها عمرو بن العاص - ﵁ -. \"معجم البلدان\" لياقوت ٤/ ٢٦٤.\n(٧) إسماعيل بن عبد الله بن عبد الله بن أويس الأصبحي المدني، صدوق، أخطأ في أحاديث من حفظه.\n(٨) أبو أويس المدني، صدوق، يهم.\n(٩) ثقة فقيه، ربَّما دلس.\n(١٠) عروة بن الزُّبير، ثقة.\n(١١) وقع في (م)، (ح) بعد ذكر عائشة: قال أبو أويس: وأنبأني أيضًا عبد الله بن أبي بكر عن عمرة، عن عائشة قالت ..، ثم ساق الحديث وفي الأصل هذِه العبارة مؤخرة كما سيأتي.","vol":"19","page":89},{"text":"يسافر سفرًا (١) أقرع بين أزواجه فأيتهن خرج سهمها خرج بها معه، فخرج سهم عائشة - ﵄ - في غزو (٢) النَّبيّ - ﷺ - بني المصطلق (٣) من خزاعة.\nقال أبو أويس: وحدثنا أيضًا عبد الله بن أبي بكر (٤) عن عمرة (٥)، عن عائشة - ﵂ -، وذكر الحديث بطوله بمثل معناه.\nقال عروة في سؤال رسول الله - ﷺ - بريرة - ﵂ - عن عائشة - ﵂ - قال: فانتهرها بعض أصحابه، وقال: اصدقي رسول الله - ﷺ -.\nقال عروة: فعيب ذلك على من قاله.\nفقالت: لا والله ما أعلم عليها إلَّا ما يعلم الصَّائغ على تَبرِ الذَّهب الأحمر (٦).\nولئن كانت صنعت ما قال النَّاس ليخبرنك الله. فعجب النَّاس من فقهها.\n_________\n(١) ساقطة من (ح).\n(٢) في (م)، (ح): عزوة.\n(٣) بطن من قبيلة خزاعة الأزدية وكانوا يسكنون قديدًا وعسفان على الطَّريق من المدينة إلى مكّة.\n(٤) ابن محمَّد بن عمرو بن حزم، ثقة.\n(٥) ثقة، وكانت أعلم النَّاس بحديث عائشة.\n(٦) التِّبْر: ما كان من الذَّهب غير مضروب، والمعنى؛ أي: كما لا يعلم الصَّائغ من الذَّهب الأحمر إلَّا الخلوص من العيب فكذلك أنا لا أعلم عنها إلَّا الخلوص من العيب.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٧٣.","vol":"19","page":90},{"text":"قالت: وبلغ ذلك الرجل الذي قيل له. فقال: سبحان الله والله ما كشف كنف أنثى قط فقتل شهيدًا في سبيل الله.\nوزاد في آخره: قالت: وقعد صفوان بن المعطل لحسان بن ثابت فضربه ضربة بالسيف وقال حين ضربه:\nتلّق ذُباب السَّيف مني فإنني ... غُلامٌ إذا هُوْجيتُ لستُ بشاعر\nولكنَّني أحمي (١) حماي وانْتَقم ... من البَاهتِ الرامي البراء الطواهر (٢)\nفصاح حسَّان بن ثابت واستغاث بالنَّاس على صفوان، غفر صفوان - ﵁ -، وجاء حسَّان النَّبيّ - ﷺ - (فاستعدى على صفوان في ضربته إياه، فسأله النبي - ﷺ - أن يهب له ضرب صفوان إياه فوهبها للنبي - ﷺ -) (٣) فعوضه منها حائطًا من نخل عظيم وجارية رومية، ثم باع حسَّان - ﵁ - ذلك الحائط من معاوية بن أبي سفيان - ﵁ - في ولايته بمال عظيم.\nقالت عائشة ﵂: فقيل في أصحاب الإفك أشعارًا، قال أبو بكر الصِّديق - ﵁ - لمسطح في رميته عائشة - ﵂ - وكان يدعى عوفًا:\n_________\n(١) من (م)، (ح).\n(٢) البيت لصفوان، وانظره في \"المعجم الكبير\" للطبراني ٢٣/ ١١٤، (١٥١)، \"السيرة النبوية\" لابن هشام ٣/ ٣٠٥، \"الاستيعاب\" لابن عبد البر، \"أسد الغابة\" لابن الأثير، \"الإصابة\" لابن حجر ١١/ ٢١.\n(٣) من (م)، (ح).","vol":"19","page":91},{"text":"يا عوف ويحك هلا قلت عارفة ... من الكلام ولم تَتْبع به طمعًا\nوأدركتْك حميًا معشرًا أنفًا ... ولم تكن قاطعًا في عوف مقتطعا\nلمّا رميت حصانًا غير مقرفةٍ ... أمينةُ الجيب لم تعرف لها خضعا\nفيمن رماها وكنتم معشرًا إفكًا ... في سيِّئ القول من لفظ الخنا شرعًا\nفأنزل الله عذرًا في براءتها ... وبين عوف وبين الله ما صنعا\nفإن أعش أجز عوفًا في مقالته ... شر الجزاء بما ألقيته تبعًا (١)\nوقال حسَّان بن ثابت الأنصاري ثم النجاري - ﵁ - (وهو يبرئ عائشة - ﵂ - مما قيل فيها) (٢) ويعتذر إلها:\nحَصَانٌ رزان ما تُزّن بريبة ... وتصبح غرثى من لحوم الغوافل\nخليلة خير النَّاس دينًا ومنصبًا ... نبي الهدى والمكرمات الفواضل\n_________\n(١) أوردها الطّبرانيّ في \"المعجم الكبير\" ٢٣/ ١١٥.\n(٢) من (م)، (ح).","vol":"19","page":92},{"text":"عقيلةُ حيٍّ من لُؤي بن غالب ... كرام المساعي مجدها غير زائل\nمُهذّبة قد طيَّب الله خِيْمها ... وطهرها من كل شين وباطل\nفإن كان ما قد جاء عني قلته ... فلا رفَعَتْ سوطي إليّ أناملي\nوإن الذي قد قيل ليس بلائطٍ ... بك الدهر بل قول امرئ غير ماحل\nوكيف وودي ما حييتُ ونصرتي ... لآل رسول الله زين المحافل\nله رتبٌ عالٍ على النَّاس فضلها ... تقاصر عنها سَوْرة المتطاول (١)\nقال: وأمر النَّبيّ - ﷺ - بالذين رموا عائشة ﵂ يجلدوا الحد جميعًا ثمانين ثمانين. فقال حسَّان بن ثابت - ﵁ -:\nلقد دانَ عبدُ الله ما دان أهله ... وحمنة إذ قالوا هجيرًا ومسطحُ\n_________\n(١) انظر: \"ديوانه\" (ص ٥١٠)، وهي في \"السيرة النبوية\" لابن هشام ٣/ ٣٠٦، \"شواهد الكشاف\" لمحب الدين الحموي (٥٥٤).\nوالحصان: العفيفة، والرزان: الملازمة موضعها، وما تزن: أي ما تتهم، وغرثى: جائعة، والغوافل: جمع غافلة؛ أي: خميصة البطن من لحوم النَّاس أي: اغتيابهم، والعقيلة: الكريمة، وخيمها أي: طبعها، وأناملي: أصابعي، ولائط؛ أي: لائق، والرتب: أي: الشرف والمجد، والسَّوْرة: الوثبة.","vol":"19","page":93},{"text":"تعاطوا برجم القول زوج نبيهم ... وسخطة ذا الرب الكريم فأبرحوا\nوآذوا رسول الله فيها فعمّموا ... مخازي ذُلٍّ جللّوها وفضحوا (١) (٢)\nفهذا سبب نزول الآية وقصتها وأمَّا التفسير:\nقوله -﷿-: ﴿إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ﴾ بالكذب (٣) ﴿عُصْبَةٌ﴾ جماعة ﴿مِنْكُمْ﴾.\nقال الفراء: العصبة الجماعة من الواحد إلى الأربعين (٤).\n_________\n(١) الأبيات ليست في \"ديوانه\" وهي في \"المعجم الكبير\" للطبراني ٢٣/ ١١٧، وفي \"السيرة\" لابن هشام ٣/ ٣٠٧، وفيه لقد ذاق حسَّان الذي كان أهله. وفيه: فجللوا مخازي تبقى عمومها.\nالهجيفي: القول الفاحش القبيح، فأبرحوا: من البرح؛ أي: المشقة والشدة. وتروى بالتاء من النزح وهو الحزن.\n(٢) [١٩٢٣] الحكم على الإسناد:\nإسناده فيه من لم أجده، وابن أبي أويس صدوق أخطأ في أحاديث من حفظه، وأبوه صدوق يهم.\nالتخريج:\nجزء من حديث الإفك سبق تخريجه وانظر: كتاب \"حديث الإفك\" للحافظ عبد الغني المقدسي، تحقيق إبراهيم صالح (ص ٣٥ - ٣٧).\n(٣) فسمي الكذب إفكًا من أفك الشيء إذا قلبه عن وجهه، فالإفك هو الحديث المقلوب عن وجهه، ومعنى القلب هنا أن عائشة ﵂ كانت تستحق الثّناء لحصانتها وشرف نسبها وعفتها لا القذف.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٣٥، \"معاني القرآن\" للنحاس ٤/ ٥٠٧.\n(٤) نسبه إليه ابن حبيب في \"تفسيره\" ٢٠٧/ أ، والحيري في \"الكفاية\" ٢/ ٥٩/ ب. =","vol":"19","page":94},{"text":"﴿لَا تَحْسَبُوهُ شَرًّا لَكُمْ﴾ يا عائشة وصفوان (١).\n﴿بَلْ هُوَ خَيْرٌ لَكُمْ﴾؛ لأنَّ الله تعالى يأجركم على ذلك ويظهر براءتكم.\n﴿لِكُلِّ امْرِئٍ مِنْهُمْ﴾ يعني: من الذين جاءوا بالإفك.\n﴿مَا اكْتَسَبَ مِنَ الْإِثْمِ﴾ جزاء ما اجترح من الذنب والمعصية.\n﴿وَالَّذِي تَوَلَّى كِبْرَهُ﴾ والذي تحمل معظمه (٢) فبدأ بالخوض فيه (٣).\n_________\n= ولم أجده في \"معاني القرآن\" له عند هذِه الآية بل وقفت عليه في \"معاني القرآن\" له عند قوله تعالى: ﴿لَتَنُوءُ بِالْعُصْبَةِ﴾ [القصص: ٧٦] حيث قال: العصبة ها هنا أربعون رجلًا.\nوجاء في \"لسان العرب\" لابن منظور ١/ ٦٠٥: والعصبة والعصابة جماعة ما بين العشرة إلى الأربعين.\n(١) انظر: \"تفسير ابن حبيب\" ٢٠٧/ ب، \"الكفاية\" للحيري ٢/ ٥٩/ ب، \"تفسير القرآن\" للسمعاني ٣/ ٥٠٩، \"زاد المسير\" لابن الجوزي ٦/ ١٨، ونسبه الماوردي في \"النكت والعيون\" ٤/ ٧٩ إلى يَحْيَى بن سلام.\nوالأولى حمل الآية على العموم وعدم تخصيصها بعائشة وصفوان ﵄ بل يشملهما ويشمل النَّبيّ - ﷺ - وأبا بكر وغيرهم.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٣٥.\n(٢) في الأصل: معظمته، والتصويب من (م)، (ح).\n(٣) ومنه قول قيس بن الخطيم:\nتنام عن كِبْر شأنها فإذا ... قامَتْ روُيدًا تكاد تَنْغَرفُ\nأي: عن معظم شأنها.\nانظر: \"تفسير غريب القرآن\" لابن قتيبة (٣٠١)، \"لسان العرب\" لابن منظور ٥/ ١٢٩.","vol":"19","page":95},{"text":"قرأ العامة: ﴿كِبْرَهُ﴾ بكسر الكاف (١).\nوقرأ حميد الأعرج ويعقوب الحضرمي بضم الكاف (٢).\nقال أبو عمرو بن العلاء: هو خطأ؛ لأنَّ الكُبر بضم الكاف في لاء والسن ومنه الحديث: \"الولاء للكُبر\" (٣) وهو أقعد ولد\n_________\n(١) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣١، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٦)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٣.\n(٢) قال الفراء في \"معاني القرآن\" ٢/ ٢٤٧: وهو وجه جيد في النحو، وتعقبه النحاس فقال في \"معاني القرآن\" ٤/ ٥٠٩: وخالفه في ذلك الرؤساء من النَّحويين.\nوانظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٣، \"مختصر في شواذ القرآن\" لابن خالويه (١٠١)، \"المحتسب\" لابن جني ٢/ ١٠٣، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٧٥، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٣/ أ.\n(٣) ذكره الشَّيخ ابن ضويان في \"منار السبيل\" من حديث عمرو بن شعيب عن أبيه، عن جده مرفوعًا.\nقال الألباني في \"إرواء الغليل\" ٦/ ١٦٦: لم أقف على إسناده.\nورواه الدَّارميُّ في \"سننه\"، كتاب الفرائض (٣٠٦٥) من عدة طرق عن جماعة من السلف منهم عمر وعلي وابن مسعود وزيد - ﵃ -.\nورواه البيهقي في \"السنن الكبرى\" ١٠/ ٣٠٧ من طريق سعيد بن المسيب عن عمر وعثمان.\nوروى عبد الرَّزاق في \"المصنف\" ٩/ ٣٠ (١٦٢٣٨) عن الثوري، عن منصور، عن إبراهيم أن عمر وعليًّا يزيد بن ثابت كانوا يجعلون الولاء للكبر.\nوعن يزيد، عن أشعث، عن الشعبي، عن الثلاثة مثله.\nوقال البيهقي في \"السنن الكبرى\" ١٠/ ٣٠٣: مرسل سعيد بن المسيب عن عمر - ﵁ - أصح من رواية عمرو بن شعيب، وأمَّا الحديث المرفوع فليس فيه أن النَّبيّ =","vol":"19","page":96},{"text":"الرجل من الذكور وأقربهم إليه نسبًا (١).\nوقال الكسائي: هما لغتان مثل صِفْر وصُفْر (٢).\n﴿مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ﴾.\nاختلف المفسرون في المعني بقوله: ﴿وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ﴾.\nفقال قوم: هو حسَّان بن ثابت (٣).\n_________\n= - ﷺ - قال ذلك في الولاء.\nوانظر: \"نصب الراية\" للزيلعي ٤/ ١٥٤، \"تلخيص الحبير\" لابن حجر ٤/ ٣٩٥.\n(١) انظر: \"معاني القرآن\" للنحاس ٤/ ٥٠٩، \"تفسير ابن حبيب\" ٢٠٧/ ب، \"الكفاية\" للحيري ٢/ ٥٩/ ب، \"تفسير القرآن\" للسمعاني ٣/ ٥١٠، وحكاه السمرقندي في \"بحر العلوم\" ٢/ ٤٣١ عن أبي عبيد، وقال به الطبري في \"جامع البيان\" ١٨/ ٨٧.\n(٢) في (ح): ظفر وظفر.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٢٢.\n(٣) وهذا قول غير صحيح ووصفه الكرماني في \"غرائب التفسير\" ٢/ ٧٩٢، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٩٠ بأنه قول غريب. قال ابن كثير: ولولا أنَّه وقع في \"صحيح البُخاريّ\" ما قد يدل على إيراد ذلك لما كان لإيراده كبير فائدة فإنَّه من الصّحابة الذين لهم فضائل ومناقب ومآثر، وأحسن مآثره أنَّه كان يذب عن رسول الله - ﷺوهو الذي قال له رسول الله - ﷺ -: \"هاجهم وجبريل معك\" أخرجه مسلم. فالحق الذي لا مرية فيه أن الذي تولى كبره هو عبد الله بن أبي بن سلول وأن القول بأنه حسَّان قول ضعيف ومما يدل على ضعفه:\n١ - تظاهر الروايات عن عائشة ﵂- وهي صاحبة القصة- أن الذي تولى كبره هو عبد الله بن أُبي.\n٢ - أنَّه لا خلاف بين أهل العلم بالسير أن الذي بدأ بذكر الإفك وكان يجمع أهله ويحدثهم هو عبد الله بن أُبي وفعله على ما وصف كان تولية كبر ذلك الأمر.\n٣ - أن حسَّان بن ثابت - ﵁ - من الصّحابة الذين لهم فضائل ومناقب ومآثر وأحسن =","vol":"19","page":97},{"text":"وروى داود بن أبي هند (١) عن عامر الشعبي (٢)، عن عائشة - ﵂ - أنها قالت: ما سمعت بشيء أحسن من شعر حسَّان، وما تمثلت به إلَّا رجوت له الجنَّة قوله لأبي سفيان:\nهجوتَ محمدًا فأجبتُ عنه ... وعند الله في ذاك الجزاءُ\nفإن أبي ووالده وعرضي ... لِعرض محمدٍ منكم وقاءً\nأتشتمه ولستَ له بِكفْءٍ ... فشرّكما لخيركما الفداء\nلساني صارمٌ لا عيب فيه ... وبحري لا تكدّره الدِلاءُ (٣)\n_________\n= مآثره أنَّه كان يذب عن رسول الله - ﷺ - بشعره، فكيف يوصف بذلك.\n٤ - أن الآية هددت الذي تولى كبره بالعذاب العظيم وهذا يتناسب مع نفاق ابن سلول.\n٥ - حسَّان بن ثابت أنكر أن يكون هو المراد بذلك ودعا على نفسه إن كان قال ذلك كما في قصيدته.\n٦ - أن أكثر المفسرين قالوا إن المراد به عبد الله بن أُبي.\nانظر: \"جامع البيان\" للطبري ١٨/ ٨٩، \"فتح الباري\" لابن حجر ٨/ ٤٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٠٠، \"روح المعاني\" للألوسي ١٨/ ١٠٥، \"مرويات غزوة بني المصطلق\" لقريبي (٢٢٧).\n(١) ثقة متقن، كان يهم بأخرة.\n(٢) عامر بن شراحيل، ثقة مشهور فقيه فاضل.\n(٣) انظر: \"ديوانه\" (ص ١٨)، وهي من قصيدة يمدح فيها رسول الله وذلك قبل الفتح.","vol":"19","page":98},{"text":"فقيل يا أم المؤمنين: أليس الله تعالى يقول: ﴿وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ﴾ قالت: أليس قد أصابه عذاب عظيم؟ أليس قد ذهب بصره وكُبِّع (١) بالسيف (٢).\nوروى أبو الضحى (٣) عن مسروق (٤) قال: كنت عند عائشة - ﵂ - فدخل حسَّان بن ثابت فأمرت، فألقي له وسادة، فلما خرج قلت لعائشة - ﵂ -: تدعين هذا الرجل يدخل عليك وقد قال ما قال وأنزل الله فيه: ﴿وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ﴾ فقالت: وأي عذاب الله أشد من العمى، ولعل الله يجعل ذلك العذاب الشديد (٥) العظيم ذهاب\n_________\n(١) الكبْع: القطع وهي تعني تلك الضربة التي ضربها إياه صفوان حتَّى كاد أن يقتله، وفي \"جامع البيان\" للطبري: كنع بالنون، وهي بمعنى أيبس جلده.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٣٠٥، ٣١٤، \"القاموس المحيط\" للفيروزآبادي ٣/ ١٠٩.\n(٢) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٨/ ٨٨ عن الحسن بن قزعة ثنا مسلمة بن علقمة، ثنا داود به عنه نحوه والحسن بن قزعة، صدوق \"تقريب التهذيب\" لابن حجر (١٢٨٨)، ومسلمة بن علقمة صدوق له أوهام \"تقريب التهذيب\" لابن حجر (٦٧٠٥).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٥٩ ونسبه للطبري في \"جامع البيان\".\nوما روى الشعبي عن عائشة فهو مرسل \"المراسيل\" لابن أبي حاتم (١٥٩).\n(٣) مسلم بن صبيح، ثقة.\n(٤) ابن الأجدع بن مالك، ثقة.\n(٥) (م)، (ح).","vol":"19","page":99},{"text":"بصره، وقالت: إنه كان يدفع (١) عن رسول الله - ﷺ - (٢).\nوقال آخرون: هو عبد الله بن أُبي بن سلول وأصحابه (٣).\nروى ابن أبي مليكة (٤) عن عروة (٥)، عن عائشة - ﵂ - قالت في حديث الإفك: ثم ركبت الراحلة وأخذ صفوان بالزمام فمررنا بملأ من المنافقين وكانت عادتهم أن ينزلوا منتبذين (٦) من النَّاس، فقال عبد الله بن أُبي رئيسهم مَنْ هذِه؟ قالوا: عائشة قال -لعنه الله (٧) -: والله ما بنت منه ولا (٨) نجا منها، وقال: امرأة نبيكم باتت مع\n_________\n(١) في (ح): يدافع.\n(٢) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه البُخاريّ، كتاب التفسير، باب ﴿وَيُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾ (٤٧٥٦)، ومسلم، كتاب فضائل الصّحابة، باب فضائل حسَّان بن ثابت (٢٤٨٨).\n(٣) والقول بأنه عبد الله بن أُبي هو الراجح كما سبق، وبه قال مجاهد ومقاتل والسدي وعطاء عن ابن عباس، وعزاه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ١٩٠، والسمعاني في \"تفسير القرآن\" ٣/ ٥١٠ للأكثرين.\nوانظر: \"تفسير مقاتل\" ٣/ ١٨٩، \"تفسير مجاهد\" (٤٩٠)، \"الوسيط\" للواحدي ٣/ ٣١١.\n(٤) عبد الله بن عبيد الله بن أبي مليكة، ثقة فقيه.\n(٥) ثقة.\n(٦) في الأصل: مستبدين، والمثبت من (م)، (ح).\n(٧) ساقطة من (م)، (ح).\n(٨) في (م): وما.","vol":"19","page":100},{"text":"رجل حتَّى أصبحت ثم جاء يقود بها. وشرع في ذلك حسَّان ومسطح وحمنة فهم (الذين تولوا) (١) كبره ثم فشا ذلك في النَّاس (٢).\n\n<span data-type=\"title\" id=toc-3189>١٢ </span>- قوله -﷿-: ﴿لَوْلَا﴾\nهلا: ﴿لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ﴾ بإخوانهم (٣) ﴿خَيْرًا﴾.\nقال الحسن: بأهل دينهم؛ لأنَّ المؤمنين كنفس واحدة (٤).\nنظيره قوله تعالى (٥): ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ﴾ (٦)، وقوله: ﴿فَسَلِّمُوا عَلَى أَنْفُسِكُمْ﴾ (٧).\n_________\n(١) في الأصل: الذي تولى، والمثبت من (م)، (ح).\n(٢) الحكم على الإسناد.\nرجاله ثقات.\nالتخريج:\nانظر: تخريج حديث الإفك السابق.\n(٣) وأطلقت الأنفس مرادًا بها الإخوان لبيان شدة ارتباط المسلم بأخيه المسلم وأنَّه كنفسه تنفيرًا له من أن يعمل معه ما يسوؤه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ٩٦.\nوانظر: \"الوسيط\" للواحدي ٣/ ٣١١، \"معالم التنزيل\" للبغوي ٦/ ٢٣، \"تفسير الحسن\" ٢/ ١٥٥.\n(٥) من (ح).\n(٦) النساء: ٢٩. وهذا على قول من قال إن معنى الآية؛ أي: ولا يقتل بعضكم بعضًا.\n(٧) النور: ٦١. وهذا على قول من قال إن معنى الآية؛ أي: ليسلم بعضكم على بعض.","vol":"19","page":101},{"text":"وقال بعض أهل المعاني: تقدير الآية: هذا ظننتم كما ظن المؤمنون والمؤمنات بأنفسهم خيرًا (١).\nوقيل: أراد بأنفسهم: أهاليهم وأزواجهم (٢). وقالوا: أراد بهذِه الآية أبا أيوب الأنصاري وامرأته أم أيوب - ﵂ -.\nروى محمَّد بن إسحاق بن يسار (٣)، (عن أبيه) (٤)، عن بعض (٥) رجاله، أن أبا أيوب خالد بن زيد (٦) قالت له امرأته أم أيوب - ﵂ -: أما تسمع ما يقول النَّاس في عائشة - ﵂ -؟ قال: بلى وذلك الكذب، لو كنت بدل عائشة أكنت فاعلة ذلك يا أم أيوب؟ قالت: لا، والله ما كنت لأفعله، قال: فعائشة - ﵂ - والله خير منك، وسبحان الله هذا بهتان عظيم.\nفأنزل الله تعالى: ﴿لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ﴾ الآيات (٧).\n_________\n(١) لم أقف عليه في كتب أهل المعاني المطبوعة.\n(٢) لم أجده.\n(٣) صاحب المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(٤) زيادة على النسخ من \"جامع البيان\" للطبري، و\"تفسير القرآن العظيم\" لابن أبي حاتم. وهو إسحاق بن يسار المدني، ثقة.\n(٥) زيادة على النسخ من الطبري في \"جامع البيان\" وابن أبي حاتم، ولم أجده.\n(٦) أبو أيوب الأنصاري، صحابي مشهور.\n(٧) الحكم على الإسناد:\nفيه ابن إسحاق مدلس.\nالتخريج:\nأخرجه ابن إسحاق في \"السيرة النبوية\" كما في \"السيرة النبوية\" لابن هشام =","vol":"19","page":102},{"text":"أي: كما فعل أبو أيوب وصاحبته وكما قالا.\n﴿وَقَالُوا هَذَا إِفْكٌ مُبِينٌ﴾ أي: كذب بيِّن.\n\n<span data-type=\"title\" id=toc-3190>١٣ </span>- قوله -﷿-: ﴿لَوْلَا جَاءُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ (١٣)﴾\n\n<span data-type=\"title\" id=toc-3191>١٤ </span>- ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ فِي الدُّنْيَا وَالْآخِرَةِ لَمَسَّكُمْ فِي مَا أَفَضْتُمْ﴾\n_________\n= ٢/ ٣٠٢. وأخرجه الطبري في \"جامع البيان\" ١٨/ ٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٤٦، ٢٥٥٠ من طريق ابن إسحاق به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٦٠ وزاد نسبته لابن المنذر وابن مروديه وابن عساكر.\nوإسناده ضعيف لعنعنة ابن إسحاق ولما فيها من الإبهام المذكور عن بعض رجاله.\nقلت: أما عنعنة ابن إسحاق فغير ضارة هنا؛ لأنَّه وقع في إحدى روايتي ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٥٠. تصريح ابن إسحاق بالتحديث. وأمَّا الإبهام فهي منجبرة بالروايات الأخرى.\nفقد أخرج أبو بكر الآجري في طرق حديث الإفك كما في \"فتح الباري\" لابن حجر ١٣/ ٣٤٤، والواحدي في \"أسباب النزول\" (٣٣٢).\nجميعهم من طريق عطاء الخراساني عن الزُّهريّ، عن عروة، عن عائشة نحوه.\nوأخرجه ابن عساكر كما في \"الدر المنثور\" ٥/ ٦٠ من طريق أفلح مولى أبي أيوب نحوه.\nويشهد له أيضًا ما أخرجه البُخاريّ في \"صحيحه\" معلقًا، كتاب الاعتصام، باب قوله تعالى: ﴿وَأَمْرُهُمْ شُورَى بَيْنَهُمْ﴾ قال: وقال رجلٌ من الأنصار: (سبحانك ما يكون لنا أن نتكلم بهذا سبحانك هذا بهتان عظيم).\nفالروايات بمجموعها يقوي بعضها بعضًا ويكون الحديث على أقل تقديره حسنًا لغيره.","vol":"19","page":103},{"text":"خضتم (١) ﴿فِيهِ﴾ من الإفك ﴿عَذَابٌ عَظِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-3192>١٥ </span>- ﴿إِذْ تَلَقَّوْنَهُ﴾\nتأخذونه ﴿بِأَلْسِنَتِكُمْ﴾ ويرويه بعضكم عن بعض (٢).\nوقرأ أُبي بن كعب - ﵁ -: (تتلقونه) بتاءين (٣).\nوقرأت عائشة - ﵂ -: (تَلِقُونه) بكسر اللام وتخفيف القاف من الكذب (٤).\n_________\n(١) ساقط من (م)، (ح).\n(٢) أخرجه الطبري في \"جامع البيان\" ٩٨/ ١٨ عن مجاهد، وبه قال مقاتل في \"تفسيره\" ٣/ ١٩٠، ونسبه ابن حبيب في \"تفسيره\" ٢٠٧/ ب، والحيري في \"الكفاية\" ٢/ ٦٠/ أإلى ابن عباس.\n(٣) وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠٠)، \"جامع البيان\" للطبري ١٨/ ٩٧، \"معاني القرآن\" للفراء ٢/ ٢٤٨، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٧٦، \"البحر المحيط\" لأبي حيان ٦/ ٤٠٢، \"تفسير ابن حبيب\" ٢٠٧/ أ.\n(٤) وهي قراءة شاذة. أخرجها البخاري، كتاب المغازي، باب حديث الإفك (٤١٤٤)، والطبري في \"جامع البيان\" ١٨/ ٩٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٤٨، والطبراني في \"المعجم الكبير\" ٢٣/ ١٤٣ (٣٠٠).\nجميعهم من طريق ابن أبي ملكية عن عائشة وزاد في آخره: قال: وكانت عائشة أعلم من غيرها بذلك، لأنها نزلت فيها. والقراءة رويت عن ابن عباس وابن يعمر وعثمان الثقفي.\nوانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠٠)، \"المحتسب\" لابن جني ٢/ ١٠٤، \"معاني القرآن\" للفراء ٢/ ٢٤٨، \"معاني القرآن\" للزجاج ٤/ ٣٨، \"معاني القرآن\" للنحاس ٤/ ٥١٠، \"تفسير غريب القرآن\" لابن قتيبة (٣٠١)، =","vol":"19","page":104},{"text":"والوَلَق والألق والليق: الكذب.\nقال الخليل: أصل الوَلق السرعة (١) وأنشد:\nجاءوا بأسراب من الشام يلق (٢)\n_________\n= \"البحر المحيط\" لأبي حيان ٦/ ٤٠٢، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٧٧، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٣/ أ.\n(١) نسبه إليه ابن حبيب في \"تفسيره\" ٢٠٨/ أ، والحيري في \"الكفاية\" ٢/ ٦٠/ أ، وابن حجر في \"فتح الباري\" ٨/ ٤٨٢.\nوبه قال الفراء في \"معاني القرآن\" ٢/ ٢٤٨، وابن جني في \"الخصائص\" ١/ ٥.\n(٢) تمامها في \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٠٤:\nلما رأوا جيشًا عليهم قد طرق ... جاءوا بأسراب من الشام وَلقْ\nإن الحُصَين زَلِق وزُمّلِق ... جاءت به عَنْس من الشام تَلقْ\nوجاء في \"جامع البيان\" للطبري ٩٨/ ١٨، \"معاني القرآن\" للفراء ٢/ ٢٤٨ بلفظ:\nإن الجُلَيدَ زَلِق وَزُمَلِق ... جاءتْ به عَنْسٌ من الشام تَلِقِ\nمجرَّع البطن كِلابي الخُلُق\nوهو للشماخ يهجو جليدًا الكلابي.\nوفي ديوانه:\nإن الجليد زلق زملق ... كذنب العقرب شوال علق\nجاءت به عنس من الشام تلق\nانظر: \"ديوانه\" (ص ٤٥٢)، \"لسان العرب\" لابن منظور ١٠/ ٣٨٤.\nورجح محقق ديوان الشماخ أن الأبيات للقلاخ بن حزن أحد رجاز العرب إذ لم تنسب للشماخ إلا في \"لسان العرب\" لابن منظور (ولق)، عن أبي عمرو، وقد نقل صاحب \"التاج\" (ولق) قول أبي عمرو وإنشاده للبيت منسوبًا للقلاخ، ويبدو أن هذا هو أصل الرواية عن أبي عمرو وحرفت الكلمة في \"لسان العرب\" لابن منظور من القلاخ إلى الشماخ، ويؤيد ذلك روايات تنسب الأبيات أو بعضها للقلاخ منها رواية \"لسان العرب\" لابن منظور (زلق).","vol":"19","page":105},{"text":"أي: تسرع.\nيقال: ولق فلان في السير فهو يلق فيه إذا استمر وأسرع فيه وكأن معنى قراءة عائشة ﵂: إذ تستمرون في إفككم (١).\nوقرأ محمد بن السَّميْفع: (إذ تُلْقُونه) بضم التاء من الإلقاء (٢).\nنظيره ودليله قوله -﷿-: ﴿فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ﴾ الآية (٣).\n﴿وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّنًا﴾ وتظنونه سهلًا.\n﴿وَهُوَ عِنْدَ اللَّهِ عَظِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-3193>١٦ </span>- ﴿وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُمْ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا سُبْحَانَكَ﴾\nيحتمل التنزيه والتعجب (٤).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٨/ ٩٨، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٧٧، \"إعراب القرآن\" للنحاس ٣/ ١٣٠، \"المحتسب\" لابن جني ٢/ ١٠٤، \"البحر المحيط\" لأبي حيان ٦/ ٤٠٢.\n(٢) وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠٠)، \"المحتسب\" لابن جني ٢/ ١٠٤، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٧٧، \"البحر المحيط\" لأبي حيان ٦/ ٤٠٢.\n(٣) النحل: ٨٦.\n(٤) أي: تنزيه الله تعالى عن أن تكون حرمة نبيه - ﷺكما قيل فيها.\nأو تعجب من عظم الأمر وهذان قولان للمفسرين.\nقال ابن حبيب: والتعجب أعجب إليَّ والمصنف جمع بينهما وجعلهما قولًا واحذا وهو أولى وتبعه في ذلك ابن الجوزي فى \"زاد المسير\".\nانظر: \"تفسير ابن حبيب\" ٢٠٨/ أ، \"الكفاية\" للحيري ٢/ ٦٠/ أ، \"الكشاف\" للزمخشري ٣/ ٢١٥، \"البحر المحيط\" لأبي حيان ٦/ ٤٠٣، \"زاد المسير\" لابن الجوزي ٦/ ٢٢.","vol":"19","page":106},{"text":"﴿هَذَا بُهْتَانٌ عَظِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-3194>١٧ </span>- ﴿يَعِظُكُمُ اللَّهُ أَنْ تَعُودُوا لِمِثْلِهِ﴾\nأي: ينهاكم ويخوفكم وقيل: يعظكم الله كي لا تعودوا ﴿لِمِثْلِهِ﴾ إلى مثله ﴿أَبَدًا إِنْ كُنْتُمْ مُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-3195>١٨ </span>- ﴿وَيُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ وَاللَّهُ عَلِيمٌ﴾\nبأمر عائشة وصفوان (١) ﴿حَكِيمٌ﴾ حكم ببراءتهما (٢).\n\n<span data-type=\"title\" id=toc-3196>١٩ </span>- قوله -﷿- ﴿إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ﴾\nتظهر وتفشو وتذيع الفاحشة. ﴿فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ﴾ يعني: عبد الله ابن أُبي وأصحابه المنافين (٣) ﴿وَاللَّهُ يَعْلَمُ﴾ كذبهم ﴿وَأَنْتُمْ لَا تَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3197>٢٠ </span>- ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ رَءُوفٌ رَحِيمٌ (٢٠)﴾\nفيه إضمار، أي: لعاجلكم بالعقوبة (٤).\n_________\n(١) وقيل: عليم بمقالتكم، والأولى ترك اللفظ على إطلاقه وعدم تقييده بأمر عائشة وصفوان أو بمقالتهم فهو عليم بكل شيء ومن علمه، علمه بأمر عائشة وصفوان.\n(٢) وقيل: بما حكم عليهم من الحد، والأولى كما سبق هو ترك اللفظ على إطلاقه وعدم تقييده ومن حكمته حكمه ببراءتهما.\n(٣) وهذا قول ابن زيد أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٥٠. والأولى حمل الآية على العموم وعدم تقييده بهؤلاء، فالعبرة بعموم اللفظ لا بخصوص السبب.\n(٤) وترك ذكر الجواب لمعرفة السامع بالمراد من الكلام بعده خاصة وأنه قد جاء قبلها في الآية (١٤) الجواب مصرحًا به، ومن عادة العرب حذف ما كفى منه =","vol":"19","page":107},{"text":"<span data-type=\"title\" id=toc-3198>٢١ </span>- قوله -﷿-:\n﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ وَمَنْ يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنْكَرِ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَى﴾\nصلح وطهر (١) من هذا الذنب (٢). ﴿مِنْكُمْ مِنْ أَحَدٍ أَبَدًا﴾.\nقرأ ابن محيصن ويعقوب: (ما زكّى) بالتشديد (٣)، أي: طهر،\n_________\n= الظاهر في الكلام إذا لم تشك في معرفة السامع مكان الحذف، ولما كان القرآن نازلًا على لغة العرب، وقع فيه ما سبق.\nانظر: \"تأويل مشكل القرآن\" لابن قتيبة (٢١٤)، \"جامع البيان\" للطبري ١٨/ ١٠٠، \"البرهان\" للزركشي ٣/ ١٢٦، \"الإتقان\" للسيوطي ٥/ ١٦٣٦، \"قواعد التفسير\" للسبت ١/ ٣٦١.\n(١) قوله: صلح، هو قول مقاتل كما في \"تفسيره\" ٣/ ١٩٢، وقوله (طهر) هو قول ابن قتيبة كما في \"تفسير غريب القرآن\" لابن قتيبة (٣٥٢).\nوالمصنف جمع بينهما وجعلهما قولًا واحدًا.\nوروى علي بن أبى طلحة عن ابن عباس قال: ما اهتدى، وقال ابن زيد: ما أسلم.\nوهذِه الأقوال جميعًا لا تعارض بينها.\nانظر: \"جامع البيان\" للطبري ١٨/ ١٠١، \"تفسير ابن حبيب\" ٢٠٨/ أ، \"الكفاية\" للحيري ٢/ ٦٠/ ب، \"زاد المسير\" لابن الجوزي ٦/ ٢٣.\n(٢) والأولى حمل الآية على العموم فلا تقيد بهذا الذنب فإنه لولا فضل الله ورحمته ما زكئ من كل ذنب منكم أحدًا أبدًا.\n(٣) وهي قراءة شاذة وقرأ بها يعقوب من رواية روح وحده عنه ورويت أيضًا عن الحسن وأبي حيوة.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٦)، \"مختصر في شواذ القرآن\" لابن خالويه (١٥١)، \"الغاية في القراءات\" لابن مهران =","vol":"19","page":108},{"text":"دليلها ﴿وَلَكِنَّ اللَّهَ يُزَكِّي﴾ أي: يُطهر ﴿مَنْ يَشَاءُ﴾ من الإثم والذنب بالرحمة والمغفرة ﴿وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾.\n[١٩٢٤] أخبرنا الحسين بن محمد بن فنجويه (١)، قال: حدثنا عبد الله بن يوسف بن أحمد بن مالك (٢)، قال: حدثنا علي بن زنجويه (٣)، قال: حدثنا سعيد بن سيف التميمي (٤)، قال: حدثنا غالب بن تميم السعدي (٥)، قال: حدثنا خالد بن جميل (٦)، عن موسى بن عقبة المديني (٧)، عن أبي روح الكلبي (٨)، عن جبير بن نفير الحضرمي (٩)، عن أبي الدرداء (١٠) - ﵁ - قال: قال رسول الله\n_________\n= الأصبهاني (٣٣٨)، \"إعراب القراءات\" للعكبري ٢/ ١٧٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٤، \"القراءات الشاذة\" للقاضي (٧١)، \"البحر المحيط\" لأبي حيان ٦/ ٤٠٤، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٣/ أ.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) علي بن بري بن زنجويه، لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) الأسدي، إمام\n(٨) أبو روح الكلبي، يروي عن جبير بن نفير، عن أبي الدرداء، روى عنه عمرو بن سليمان بن أيوب. انظر \"الثقات\" لابن حبان ٧/ ٦٥٧، \"المقتني في سرد الكنى\" للذهبي ١/ ٢٤٢.\n(٩) ثقة، جليل.\n(١٠) عويمر بن زيد بن قيس الأنصاري، صحابي مشهور.","vol":"19","page":109},{"text":"-ﷺ-: \"أيما رجل شد (عضد امرئ) (١) من الناس في خصومة لا علم له بها فهو في ظل سخط الله حتى ينزع، وأيما رجل حال في شفاعة دون حد من حدود الله أن يقام فقد كابد الله تعالى حقًّا وحرص على سخطه، وإن عليه لعنة الله تتابع (٢) إلى يوم القيامة، وأيما رجل أشاع على رجل مسلم كلمة هو منها بريء يريد أن يشينه بها في الدنيا كان حقًّا على الله تعالى أن يذيبه بها في النار\" (٣).\n_________\n(١) في الأصل: عضداه، والتصويب من (م)، (ح).\n(٢) في الأصل: يتابع، والتصويب من (م)، (ح).\n(٣) [١٩٢٤] الحكم على الإسناد:\nفي إسناده مجاهيل.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" كما في \"مجمع الزوائد\" ٤/ ٢٠١، ولم أقف عليه في المطبوع، قال الهيثمي: في إسناده من لم أعرفه، وأشار السيوطي إلى ضعفه كما في \"فيض القدير\" ٣/ ١٤٥، وقال المنذري في \"الترغيب والترهيب\" ٣/ ١٥٢: رواه الطبراني، ولا يحضرني الآن حال إسناده، وروي بعضه بإسناد جيد.\nوضعفه الألباني في \"ضعيف الجامع الصغير\" (٢٢٣٦) وأحال على تخريج \"التقريب\" ٣/ ١٥٣، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٠٦ من حديث أبي الدرداء.\nولبعض ألفاظه شواهد، فقد روى أبو داود، كتاب الأقضية، باب فيمن يعين على خصومة .. (٣٥٩٧)، واللفظ له، وأحمد في \"مسنده\" ٢/ ٧٠ (٥٣٨٥)، والحاكم في \"مستدركه\" ٢/ ٣٢ (٢٢٢٢) عن عبد الله بن عمر قال: سمعت رسول الله - ﷺ - يقول: \"من حالت شفاعته دون حد من حدود الله فقد ضاد الله، ومن خاصم في باطل وهو يعلمه لم يزل في سخط الله حتى ينزع عنه، ومن قال في مؤمن ما ليس =","vol":"19","page":110},{"text":"وأصله في كتاب الله -﷿-: ﴿إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ﴾ الآية.\n\n<span data-type=\"title\" id=toc-3199>٢٢ </span>- قوله -﷿-: ﴿وَلَا يَأْتَلِ﴾\nولا يحلف (١)، هذِه قراءة العامة (٢).\nوهو يَفْتَعِل من الأَليَّة، وهي القسم (٣).\nقال الأخفش: وإن شئت جعلته من قول العرب: ما أَلَوتُ جهدي\n_________\n= فيه أسكنه الله رَدْغَةَ الخَبَال حتى يخرج مما قال\".\nوهو حديث صحيح.\nانظر: \"سلسلة الأحاديث الصحيحة\" للألباني (٤٣٧).\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٥٣ كلاهما من طريق علي بن أبي طلحة عن ابن عباس.\nوقال أيضًا في \"لغات القرآن\" لابن حسنون ٦/ ب يعني: لا يحلف بلغة قريش.\nوانظر: \"تفسير مقاتل\" ٣/ ١٩٢، \"معاني القرآن\" للفراء ٢/ ٢٤٨.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٩٥.\n(٣) أي: ولا يقسم أولو الفضل أن ينفعوا أحدًا، وجاز حذف لا النافية هنا، لأنها سبقت بقسم وكان مدخولها فعلًا مضارعًا.\nانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٥، \"تفسير غريب القرآن\" لابن قتيبة (٣٠٢)، \"جامع البيان\" للطبري ١٨/ ١٠٢، \"بحر العلوم\" للسمرقندي ٢/ ٤٣٣، \"معاني القرآن\" للنحاس ٤/ ٥١١، \"النشر في القراءات العشر\" لابن الجزري ٦/ ٣٣١، \"أضواء البيان\" للشنقيطي ٦/ ١٦٥، \"البحر المحيط\" لأبي حيان ٦/ ٤٠٤.","vol":"19","page":111},{"text":"في شأن فلان، أي: ما تركته (١)\nوقرأ أبو رجاء العطاردي، وأبو مجْلَز السدوسي وأبو جعفر القارئ وزيد بن أسلم: (ولا يَتَأَلَّ) بتقديم التاء وتأخير الهمزة وهو يَتَفَعّل من الأَليَّة والأُلْوة (٢) ﴿أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ﴾ يعني: أبا بكر الصديق - ﵁ -.\n_________\n(١) لم أقف عليه في \"معاني القرآن\" للأخفش، والمعنى على هذا التوجيه، أي: لا تقصروا في نفع هؤلاء المؤمنين، ومنه قول النابغة الجعدي كما في ديوانه:\nوأَشْمَطَ عُرْيَانا يشدُّ كِنَافَه ... يُلَام على جَهْد القتالِ وما ائتَلا\nأي: ما ترك جهدًا.\nوعلى هذا التوجيه فلا حاجة إلى تقدير (لا) النافية بل يتعين تقدير حرف الجر، أي: في أن يؤتوا، قال النحاس في \"معاني القرآن\" ٤/ ٥١١: والأول أولى. ويدل عليه سبب النزول؛ حيث إن أبا بكر - ﵁ - حلف ألا ينفق على مسطح. انظر: \"المحتسب\" لابن جني ٢/ ٢٦٦، \"تفسير غريب القرآن\" لابن قتيبة (٣٠٢)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٥، \"البحر المحيط\" لأبي حيان ٦/ ٤٠٤، \"أضواء البيان\" للشنقيطي ٦/ ١٦٠.\n(٢) والمعنى ولا يقسم أولو الفضل والسعة أن لا ينفعوا أحدًا.\nومنه قول الشاعر:\nتألّ ابن أوس حلفة ليردني ... إلى نسوة كأنهن معائد\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠٠)، \"المحتسب\" لابن جني ٢/ ١٠٦، \"معاني القرآن\" للفراء ٢/ ٢٤٨، \"إعراب القرآن\" للنحاس ٢/ ٤٣٦، \"تفسير غريب القرآن\" لابن قتيبة (٣٠٢)، \"جامع البيان\" للطبري ١٨/ ١٠٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣١، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٦)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٥، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٧٩، \"البحر المحيط\" لأبي حيان ٦/ ٤٠٤.","vol":"19","page":112},{"text":"﴿أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ﴾ يعني: مسطحًا وكان مسكينًا مهاجرًا بدريًا، وكان ابن خالة أبي بكر - ﵁ -.\n﴿وَلْيَعْفُوا وَلْيَصْفَحُوا﴾ عنهم خوضهم في أمر عائشة ﵂.\nوروت أسماء بنت يزيد -﵂- عن النبي -ﷺ- (١): (ولتعفوا ولتصفحوا) بالتاء (٢).\n﴿أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾ فلما قرأها رسول الله - ﷺ - على أبي بكر الصديق - ﵁ - قال: بلى أحب أن يغفر الله لي، ورجع إلى مسطح نفقته التي كان ينفق عليه، فقال: والله لا أنزعها أبدًا منه (٣).\nوقال ابن عباس (٤) والضحاك (٥): أقسم ناس من الصحابة فيهم أبو\n_________\n(١) في (ح): أن النبي - ﷺ - قرأ.\n(٢) ورويت أيضًا عن ابن مسعود والحسن وسفيان بن الحسين.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣١٧)، \"المحتسب\" لابن جني ٢/ ١٠٦، \"البحر المحيط\" لأبي حيان ٦/ ٤٠٤، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٨٠.\n(٣) أخرجه البخاري ومسلم كلاهما في سياق حديث الإفك الطويل وقد سبق.\nوانظر: \"تفسير مقاتل\" ٣/ ١٩٢ - ١٩٣، \"أسباب النزول\" للواحدي (٣٣٢)، \"لباب النقول\" للسيوطي (١٤٢).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠٢، والطبراني في \"المعجم الكبير\" ٢٣/ ١٥٠ (٢٢٣) كلاهما من طريق العوفي عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٦٣ وزاد نسبته لابن مردويه.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠٣.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٠٧.","vol":"19","page":113},{"text":"بكر - ﷺ - ألا يتصدقوا على رجل تكلم بشيء من الإفك، ولا ينفعونهم، فأنزل الله -﷿- هذِه الآية (١).\n\n<span data-type=\"title\" id=toc-3200>٢٣ </span>- قوله -﷿-: ﴿إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ﴾\nعن الفواحش وعما قذفن به كغفلة عائشة ﵂ عما قيل فيها.\n﴿الْمُؤْمِنَاتِ لُعِنُوا﴾ عذبوا ﴿فِي الدُّنْيَا﴾ بالجلد وفي ﴿وَالْآخِرَةِ﴾ بالنار. ﴿وَلَهُمْ عَذَابٌ عَظِيمٌ﴾.\nواختلف العلماء في حكم الآية فقال قوم: هي لعائشة وأزواج النبي - ﷺ - ورضي عنهن خاصة دون سائر المؤمنات (٢).\n[١٩٢٥] أخبرنا الحسين بن محمد بن الحسين (٣) قال: حدثنا\n_________\n(١) السبب الأول أصح لوروده في الصحيحين وضعف الروايات الأخرى، والآية وإن كانت نازلة في أبي بكر ومسطح ﵄ فهي: تتناول الأمة إلى يوم القيامة بالا يغتاظ ذو فضل وسعة فيحلف ألا ينفع من هذِه صفته غابر الدهر، والعبرة بعموم اللفظ لا بخصوص السبب.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٠٧.\n(٢) وهذا القول مروي عن ابن عباس وسعيد بن جبير والضحاك وأبي الجوزاء وسلمة ابن نبيط وغيرهم.\nانظر: \"جامع البيان\" للطبري ١٨/ ١٠٢ - ١٠٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٥٥٧، \"الوسيط\" للواحدي ٣/ ٣١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٠٩، \"زاد المسير\" لابن الجوزي ٦/ ٢٥، \"تفسير القرآن العظيم\" لابن كثير ٣/ ١٩٨، \"الدر المنثور\" للسيوطي ٥/ ٦٤.\n(٣) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.","vol":"19","page":114},{"text":"هارون بن محمد بن هارون (١)، قال: حدثنا محمد بن عبد العزيز (٢)، قال: حدثنا يحيى بن عبد الحميد الحماني (٣)، قال: حدثنا هشيم (٤)، عن العوام بن حوشب (٥)، قال: حدثنا شيخ من بني كاهل (٦) قال: فسر ابن عباس - ﵄ - سُورَة النور فلما أتى على هذِه الآية: ﴿إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ﴾ إلى آخر الآية. قال: هذا في شأن عائشة وأزواج النبي - ﷺ - ورضي الله عنهن خاصة وهي مبهمة ليس فيها توبة، ومن قذف امرأة مؤمنة فقد جعل الله له توبة ثم قرأ: ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ﴾ إلى قوله: ﴿إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا﴾. فجعل لهؤلاء توبة ولم يجعل لأولئك توبة.\nقال: فهمّ رجل أن يقوم فيقبل رأسه من حسن ما فسّر (٧).\n_________\n(١) العطار، لم أجده.\n(٢) البصري، ثقة.\n(٣) حافظ إلا أنه متهم بسرقة الأحاديث.\n(٤) هشيم بن بشير، ثقة ثبت كثير التدليس والإرسال الخفي.\n(٥) العوام بن حوشب بن يزيد الشيباني أبو عيسى الواسطي، ثقة، ثبت.\n(٦) لم يتبين لي من هو.\n(٧) [١٩٢٥] الحكم على الإسناد:\nإسناده ضعيف، فيه هارون لم أجده، ويحيى الحماني متهم بسرقة الأحاديث، وفيه أيضًا راو لم يسم.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٨/ ١٠٤ عن الحسين ثنا هشيم به إلا أنه قال: شيخ من بني أسد بد، من بني كاهل، ثم ذكره بنحوه.\nوأخرجه الطبراني أيضًا في \"المعجم الكبير\" ٢٣/ ١٥٣ (٢٣١) من طريق سعيد بن =","vol":"19","page":115},{"text":"وقال آخرون: نزلت هذِه الآية في أزواج النبي - ﷺ - فكان ذلك كذلك حتى نزلت الآية التي في أول السورة ﴿وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ﴾ إلى قوله: ﴿فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾.\nفأنزل الله الجلد والتوبة، فالتوبة تقبل والشهادة ترد (١).\n[١٩٢٦] أخبرنا الحسين بن محمد بن الحسين (٢)، قال: حدثنا ابن حيَّان (٣)، قال: حدثنا إسحاق بن محمد (٤)، قال: حدثنا أبي (٥)، قال: حدثنا إبراهيم بن عيسى (٦)، قال: حدثنا علي بن علي (٧)، عن أبي حمزة الثمالي (٨) قال: بلغنا أنها نزلت في مشركي أهل مكة إذ كان بينهم وبين رسول الله - ﷺ - عهد، وكانت المرأة إذا خرجت إلى\n_________\n= منصور، عن هشيم به نحوه. قال في \"مجمع الزوائد\" ٧/ ٨٠ فيه راو لم يسم وبقية رجاله ثقات. وذكره السيوطي في \"الدر المنثور\" ٥/ ٦٤، وزاد نسبته لسعيد بن منصور وابن مردويه.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠٥، والطبراني في \"المعجم الكبير\" ٥٣/ ١٢٣ (٢٣٢) كلاهما من طريق العوفي عن ابن عباس رضي الله عهما. وهذا القول الثاني.\n(٢) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٣) محمد بن خلف بن حيان بن صدقة الضبي البغدادي، الملقب بوكيع، صدوق.\n(٤) إسحاق بن محمد بن مروان الغزال، لا يحتج بحديثه.\n(٥) محمد بن مروان، شيعي متروك.\n(٦) إبراهيم بن عيسى، لم أجده.\n(٧) لم يتبين لي من هو.\n(٨) ثابت بن أبي صفية الثمالي ضعيف رافضي.","vol":"19","page":116},{"text":"رسول الله إلى المدينة مهاجرة قذفها المشركون من أهل مكة، وقالوا إنما خرجت تفجر (١).\n\n<span data-type=\"title\" id=toc-3201>٢٤ </span>- قوله -﷿-: ﴿يَوْمَ تَشْهَدُ عَلَيْهِمْ﴾\nقراءة العامة بالتاء (٢)، وقرأ أهل الكوفة إلا عاصمًا بالياء (٣)، لتقدم الفعل (٤).\n_________\n(١) [١٩٢٦] الحكم على الإسناد:\nإسناده فيه إسحاق بن محمد لا يحتج بحديثه، وأبوه متروك، وفيه أيضًا الثمالي ضعيف، وفيه من لم أجده.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ٥/ ٤٢ ونسبه لابن مروديه عن أنس نحوه.\nوهذا هو القول الثالث في الآية، أي: أنها نزلت في مشركي مكة.\nوفيه قول رابع وهو أن هذِه الآية نزلت في عائشة ﵂، وعنى بها كل من كان بالصفة التي وصف الله في هذِه الآية.\nوهذا القول رجحه الطبري في \"جامع البيان\" وابن كثير، واستدلوا بعموم قوله: ﴿إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ﴾ ويعضده قوله ﵊: \"اجثنبوا السبع الموبقات\" وذكر منها \"قذف المحصنات الغافلات المؤمنات\".\nانظر: \"جامع البيان\" للطبري ١٨/ ١٠٥، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ١٩٩.\n(٢) وهي قراءة ابن كثير ونافع وأبي عمرو وابن عامر وعاصم.\nانظر: \"السبعة\" لابن مجاهد (٤٥٤)، \"التيسير\" للداني (١٣١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٥.\n(٣) وهي قراءة حمزة والكسائي وخلف. انظر: المصادر السابقة.\n(٤) فحسن التذكير لذلك، كقوله تعالى: ﴿وَقَالَ نِسْوَةٌ﴾ يوسف: ٣٠]، وأيضا؛ لأن =","vol":"19","page":117},{"text":"﴿أَلْسِنَتُهُمْ﴾ وهذا قبل أن يختم على أفواههم، وقيل: تشهد ألسنة بعضهم على بعض (١).\n﴿وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِمَا كَانُوا يَعْمَلُونَ﴾ في الدنيا.\n\n<span data-type=\"title\" id=toc-3202>٢٥ </span>- ﴿يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ﴾\nجزاءهم وحسابهم (٢) ﴿الْحَقَّ﴾ قراءة العامة بنصب القاف (٣).\nوقرأ مجاهد: (الحقُّ) بالرفع؟ نعت (٤).\n_________\n= الواحد من الألسنة مذكر.\nانظر: \"معاني القراءات\" للأزهري ٢/ ٢٠٥، \"معاني القرآن\" للفراء ٢/ ٢٤٨، \"الحجة\" لابن زنجلة (٤٩٦)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٥، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩١١، \"شرح الهداية\" ٢/ ٤٤٠، \"الدر المصون\" للسمين الحلبي ٨/ ٣٩٥، \"الكتاب\" لسيبويه ١/ ٢٣٥.\n(١) وهو قول الطبري في \"جامع البيان\" ١٨/ ١٠٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٦٠ كلاهما من طريق علي بن أبي طلحة عن ابن عباس ﵄ قال: دينهم حسابهم، وزاد ابن أبي حاتم في روايته قال ابن عباس: وكل شيء في القرآن الدين فهو الحساب، وكذا روي عن سعيد بن جبير نحوه.\n(٣) نعتًا للدين قال النحاس والمعنى حسن؛ لأن الله قد ذكر المسيئين فأعلم أنه يجازيهم بالحق.\nانظر: \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٥، \"معاني القرآن\" للزجاج ٤/ ٣٧، \"إعراب القرآن\" للنحاس ٣/ ١٣٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠٦، والبستي في \"تفسيره\" (ص ٤٥٠) (٥٧٠) كلاهما من طريق حميد عنه.\nهي قراءة شاذة ورويت أيضًا عن ابن عباس وابن مسعود والأعمش وأبي حيوة وأبي روْق. =","vol":"19","page":118},{"text":"وتصديقه قراءة أبيّ: (يوفيهم الله الحق دينهم) (١).\n﴿وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ﴾ يبين لهم حقيقة ما كان يعدهم في الدنيا.\n\n<span data-type=\"title\" id=toc-3203>٢٦ </span>- قوله -﷿-: ﴿الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ﴾\nقال أكثر المفسرين: الخبيثات من القول للخبيثين من الناس، والخبيثون من الناس للخبيثات من القول، والطيبات من القول للطيبين من الرجال (٢)، والطيبون من الناس للطيبات من القول (٣).\n_________\n= وانظر: \"المحتسب\" لابن جني ٢/ ١٠٧، \"مختصر في شواذ القرآن\" لابن خالويه (١٠١)، \"المبهج\" لابن جني ٢/ ٦٤٦، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٣/ أ، \"إعراب القرآن\" للنحاس ٢/ ٤٣٧، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٨١، \"الكفاية\" للحيري ٢/ ٦١/ أ.\n(١) وهي كذلك في مصحفه فقد أخرج الطبري في \"جامع البيان\" ١٨/ ١٠٦ بسنده عن جرير بن حازم قال قرأتها في مصحف أُبي بن كعب: (يوفيهم اللهُ الحقُّ دينَهم)، قال أبو عبيد: ولولا كراهة الخلاف لكان الوجه الرفع ليكون نعتًا لله -﷿-، ويكون موافقًا لقراءة أبي.\nوالقراءة شاذة ومخالفة للسواد الأعظم، وأيضًا كما قال النحاس في \"إعراب القرآن\" ٣/ ١٣٢ أنه: لا حجة فيه؛ لأنه لو صح هذا أن في مصحف أبي كذلك جاز أن تكون القراءة (يومئذ يوفيهم الله الحق دينهم) يكون دينهم بدلًا من الحق. وانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٥١)، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢١٠، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٠٢.\n(٢) في (م)، (ح): الناس.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠٦ - ١٠٨، عن ابن عباس ومجاهد =","vol":"19","page":119},{"text":"وقال ابن زيد: ﴿الْخَبِيثَاتُ﴾ من النساء ﴿لِلْخَبِيثِينَ﴾ من الرجال ﴿وَالْخَبِيثُونَ﴾ من الرجال ﴿لِلْخَبِيثَاتِ﴾ من النساء ﴿وَالطَّيِّبَاتُ﴾ من النساء ﴿لِلطَّيِّبِينَ﴾ من الرجال ﴿وَالطَّيِّبُونَ﴾ من الرجال ﴿لِلطَّيِّبَاتِ﴾ من النساء (١).\n﴿أُولَئِكَ﴾ يعني: عائشة وصفوان -﵄-، فذكرهما بلفظ الجمع كقوله: ﴿فَإِنْ كَانَ لَهُ إِخْوَةٌ﴾ (٢) والمراد أخوان (٣).\n_________\n= والضحاك وسعيد بن جبير وقتادة وعطاء، وهو مروي أيضًا عن الحسن ومقاتل بن حيان والشعبي والنخعي وغيرهم.\nانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٥٦٠ - ٢٥٦٤، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٠٢، \"الدر المنثور\" للسيوطي ٥/ ٦٦، \"المعجم الكبير\" للطبراني ٢٣/ ١٥٥ - ١٦٠ (٢٣٨).\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٦٢، والطبراني في \"المعجم الكبير\" ٢٣/ ١٥٦ (٢٣٩) جميعهم عن ابن زيد نحوه.\nوانظر: \"تفسير ابن فورك\" ٣/ ١١/ ب، \"الوسيط\" للواحدي ٣/ ٢١٤، \"النكت والعيون\" للماوردي ٤/ ٨٤، \"معالم التنزيل\" للبغوي ٦/ ٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢١١، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٠٢.\nوالراجح القول الأول وهو ما رجحه الطبري في \"جامع البيان\" وقال: لأن الآيات قبل ذلك إنما جاءت بتوبيخ الله للقائلين في عائشة الإفك والرامين المحصنات الغافلات المؤمنات وإخبارهم بما خصهم به على إفكهم، فكان ختم الخبر عن أولى الفريقين بالإفك من الرامي والمرمى به أشبه من الخبر عن غيرهم.\n(٢) النساء: ١١.\n(٣) وذكر الجمع، والمراد به التثنية له أمثلة أخرى في القرآن الكريم، وهو أسلوب من أساليب العرب في مخاطباتها. =","vol":"19","page":120},{"text":"﴿مُبَرَّءُونَ﴾ منزهون ﴿مُبَرَّءُونَ مِمَّا يَقُولُونَ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ﴾.\n[١٩٢٧] أخبرنا أبو النصر النعمان بن محمد بن النعمان الجرجاني (١) قال: حدثنا محمد بن عبد الكريم الناتلي (٢) قال: حدثنا أبو بكر محمد بن أحمد بن سفيان الترمذي (٣) قال: حدثنا بشر بن الوليد الكندي (٤) قال: حدثنا عمر أبو حفص (٥) عن سليمان الشيباني (٦) عن علي بن زيد بن جدعان (٧)، عن جدته (٨)، عن عائشة -﵂- أنها قالت: لقد أعطيت تسعًا ما أعطيت امرأة: لقد نزل جبريل -﵇- بصورتي في راحته حين أُمر رسول الله -ﷺ- أن يتزوجني ولقد تزوجني بكرًا، وما تزوج بكرًا غيري، ولقد توفي وإن رأسه لفي حجري، ولقد قبر في بيتي، ولقد حفت الملائكة في بيتي، وإن كان\n_________\n= انظر: \"تأويل مشكل القرآن\" لابن قتيبة (٢٨٤)، \"الصاحبي\" لابن فارس (٣٤٩)، \"المزهر\" للسيوطي ١/ ٣٣٣، \"البرهان\" للزركشي ٢/ ٢٧٣، \"الإتقان\" للسيوطي ٤/ ١٤٩٨.\n(١) سديد، صالح، فاضل.\n(٢) لم أجده.\n(٣) محمد بن أحمد بن سفيان أبو بكر الترمذي، روى عن سريج بن يونس حديثًا موضوعًا هو المتهم به، انظر \"المغني في الضعفاء\" للذهبي ٢/ ٥٤٩، \"لسان الميزان\" لابن حجر ٥/ ٤٧.\n(٤) بشر بن الوليد الكندي الفقيه، متكلم فيه.\n(٥) لم يتبين لي من هو.\n(٦) سليمان بن أبي سليمان: فيروز، أبو إسحاق الشيباني، الكوفي، ثقة.\n(٧) ضعيف.\n(٨) لم أجدها.","vol":"19","page":121},{"text":"الوحي لينزل عليه في أهله فيتفرقون عنه وإن كان ينزل عليه وأنا معه في لحافه، وإني لابنة خليفته وصديقه، ولقد نزل عذري من السماء، ولقد خلقت طيبة وعند طيب، ولقد وعدت مغفرة ورزقًا كريما (١).\n* * *\n_________\n(١) [١٩٢٧] الحكم على الإسناد:\nفيه أبو بكر الترمذي متهم بالوضع، والناتلي لم أجده، وابن جدعان ضعيف، وجدته لم أجدها.\nالتخريج:\nأخرجه أبو بكر الآجري كما في \"سير أعلام النبلاء\" للذهبي ٢/ ١٤١ عن أحمد ابن يحيى الحلواني عن بشر بن الوليد به بمثله، قال الذهبي: إسناده جيد.\nوأخرجه أبو يعلى في \"مسنده\" ٩٠/ ٨ (٤٦٢٦)، وزاد فيه: إلا مريم بنت عمران.\nوالطبراني في \"المعجم الكبير\" ٢٣/ ٣٠ (٧٦) بنحوه وفيه: ستًّا.\nوالواحدي في \"الوسيط\" ٣/ ٣١٤ بمثله.\nجميعهم من طريق بشر بن الوليد الكندي به.\nقال الهيثمي في \"مجمع الزوائد\" ٩/ ٢٤١: وفي الصحيح وغيره بعضه، وفي إسناد أبي يعلى من لم أعرفه.\nوأخرجه بتغيير يسير: الحاكم في \"المستدرك\" ٤/ ١١ (٦٧٣٠) من طريق إسماعيل بن أبي خالد أنا عبد الرحمن بن الضحاك أن عبد الله بن صفوان أتى عائشة وآخر معه فسألاها عن نفسها، فقالت عائشة ﵂ فذكرته بنحوه. وقال الحاكم: صحيح الإسناد. ووافقه الذهبي في \"التلخيص\".\nوكذلك رواه ابن أبي شيبة في \"مصنفه\" ١٢/ ١٢٩ (١٢٣٢٨).\nوأخرج بعضه بمَغيير يسير: الطبراني في \"المعجم الكبير\" ٢٣/ ٣٠ (٧٥) من طريق الشعبي، عن مسروق، عن عائشة.","vol":"19","page":122},{"text":"<span data-type=\"title\" id=toc-3204>٢٧ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ﴾ الآية\n[١٩٢٨] أخبرنا الحسين بن محمد بن فنجويه (١) بقرائتي عليه قال: ثنا عبد الله بن يوسف (٢) قال: حدثنا الحسين بن بختويه (٣)، قال: ثنا عمرو بن ثور (٤)، وإبراهيم بن أبي سفيان (٥) قالا: حدثنا محمد يوسف الفريابي (٦)، قال: حدثنا قيس (٧)، عن أشعث بن سوار (٨)، عدي بن ثابت (٩) قال: جاءت امرأة من الأنصار فقالت: يا رسول إني أكون في بيتي على حال لا أحب أن يراني أحد عليها، لا والد ولد فيأتي الأب فيدخل عليّ، وإنه لا يزال يدخل عليّ رجل من\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) عبد الله بن يوسف بن أحمد بن مالك، لم أجده.\n(٣) الحسين بن محمد بن بختويه بن علي الدينوري، سئل عنه الدارقطني فقال: هو ثقة. \"سؤالات حمزة السهمي للدارقطني\" ص ١٥٧.\n(٤) عمرو بن ثور الجذامي، روى عن الفريابي، وحدث عنه الطبراني، ولم أجد فيه جرحًا ولا تعديلًا. انظر \"تكملة الإكمال\" ٢/ ١١٢.\n(٥) إبراهيم بن معاوية بن ذكوان بن أبي سفيان القيسراني، صاحب الفريابي، سمع منه الطبراني، مات سنة (٢٧٨ هـ).\nانظر \"موضع أوهام الجمع والتفريق\" للخطيب البغدادي ١/ ٤٠٢، \"سير أعلام النبلاء\" للذهبي ١٦/ ١٢٥، \"معجم البلدان\" لياقوت الحموي ٤/ ٤٢٢.\n(٦) ثقة فاضل.\n(٧) قيس بن الربيع الأسدي أبو محمد الكوفي، صدوق، تغير لما كبر، أدخل عليه ابنه ما ليس من حديثه فحدث به.\n(٨) ضعيف.\n(٩) الأنصاري الكوفي، ثقة، رمي بالتشيع.","vol":"19","page":123},{"text":"أهل بيتي وأنا على تلك الحال فكيف أصنع؟\nفنزلت هذِه الآية: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ﴾ الآية (١).\n﴿حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا﴾ قال بعض المفسرين: ﴿حَتَّى تَسْتَأْنِسُوا﴾ أي: تستأذنوا (٢).\n_________\n(١) [١٩٢٨] الحكم على الإسناد:\nمرسل، وفيه من لم أجده، وأشعث ضعيف.\nالتخريج:\nأخرجه الواحدي في \"أسباب النزول\" (٦٣٨) عن المصنف به بمثله.\nوأخرجه الطبري في \"جامع البيان\" ١٨/ ١١٠ - ١١١ من طريق هشيم عن أشعث به مثله.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١٥/ ٢٠٩ من طريق أشعث به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٦٨، وفي \"لباب النقول\" للسيوطي (١٤٣) وزاد في نسبته للفريابي.\n(٢) وهذا هو القول الأول في معنى الاستئناس.\nأخرجه الطبري في \"جامع البيان\" ١٨/ ١١٠ عن ابن عباس وابن مسعود والنخعي وقتادة.\nوأخرجه ابن أبي حاتم ٨/ ٢٥٦٦ من طريق علي بن أبي طلحة، عن ابن عباس وقتادة وسعيد بن جبير ومقاتل بن حيان.\nوروي أيضًا عن السدي ومقاتل بن سليمان والضحاك.\nوهذا هو الراجح وذلك:\n١ - أن خير ما يفسر به كتاب الله بعد كتاب الله سنة رسوله -ﷺ- الثابتة عنه، وقد ثبت في السنة -كما سيأتي- الأمر بالاستئذان ثلاثًا قبل الدخول فإن أذن وإلا فليرجع.\n٢ - أنه مروي عن عدد من الصحابة وهم أعلم الناس بالقرآن. =","vol":"19","page":124},{"text":"وروى سعيد بن جبير عن ابن عباس ﵄ أنه قالى: إنما هي: (حتى تستأذنوا) ولكن أخطأ الكاتب (١).\n_________\n= ٣ - أن الأقوال الأخرى لا تسلم من الاعتراض.\n٤ - يشهد لهذا المعنى قوله تعالى بعدها: ﴿فَلَا تَدْخُلُوهَا حَتَّى يُؤْذَنَ لَكُمْ﴾، وقوله أيضًا: ﴿لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ﴾.\n٥ - ويقويه أيضًا قراءة ابن عباس وغيره: (حتى تستأذنوا).\nوانظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ٥٥، ٦٢، \"تفسير ابن حبيب\" ٢٠٨/ ب، \"تفسير ابن فورك\" ٣/ ١١/ ب، \"الكفاية\" للحيري ٢/ ٦١/ أ، \"تفسير مقاتل\" ٣/ ١٩٤، \"الوسيط\" للواحدي ٣/ ٤١٥، \"الدر المنثور\" للسيوطي ٥/ ٦٩، \"معاني القرآن\" للنحاس ٤/ ٥١٦، \"معالم التنزيل\" للبغوي ٦/ ٣٠، \"أضواء البيان\" للشنقيطي ٦/ ١٧٠.\n(١) أخرجه الثوري في \"تفسيره\" (٢٢٤)، وأبو عبيد في \"فضائل القرآن\" (٢٦٣)، والبستي في \"تفسيره\" (٥٧٣)، والطبري في \"جامع البيان\" ١٨/ ١١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢٥٦٦/ ٨، والطحاوي في \"مشكل الآثار\" ٤/ ٢٤٩ (١٥٨٢)، والحاكم في \"المستدرك\" ٢/ ٤٣٠ (٣٤٩٦)، وقال: صحيح على شرط الشيخين. ووافقه الذهبي، والبيهقي في \"شعب الإيمان\" ٦/ ٤٣٨ (٨٨٠١).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٦٩ وزاد نسبته للفريابي وسعيد بن منصور وعبد بن حميد وابن المنذر وابن الأنباري في المصاحف والضياء في \"المختارة\". والقراءة شاذة ذكرها ابن جني في \"المحتسب\" ٢/ ١٠٧، وابن خالويه في \"مختصر في شواذ القرآن\" (١٠١)، وقد تكلم غير واحد من العلماء في هذا الخبر المروي عن ابن عباس فمنهم من ضعفه وقالوا:\n١ - إن إسناده لا يخلو من ضعف.\n٢ - إنه لا يجوز أن ينسب الخطأ إلى كتاب تولى الله حفظه، وأجمعت الأمة على صحته.","vol":"19","page":125},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٣ - إن ذلك يقتضي الطعن في التواتر ويقتضي صحة القرآن الذي لم ينقل بالتواتر وفتحهما بطريق الشك إلى كل القرآن.\n٤ - إن الإجماع انعقد من كل الصحابة على قراءتها: ﴿تَسْتَأْنِسُوا﴾ وكذا رسمها في المصحف العثماني وغير معقول مخالفة ابن عباس في هذِه الأمور.\n٥ - على فرض صحته عنه فإنه بشر وكل يؤخذ من قوله ويرد.\n٦ - إنه لو كان ذلك خطأ من الكاتب لكان الواجب أن يكون في كل المصاحف.\n٧ - إنه كيف يعزب عن أئمة القراء علم هذا الخطأ وكيف سكتوا عنه بل كيف تداعوا إلى القراءة به حتى بلغ حد التواتر وتركوا القراءة بما هو الصواب.\nومن العلماء الذين ضعفوه وأنكروا أن تكون صحيحة عن ابن عباس: ابن الأنباري وابن العربي وأبو حيان والقرطبي والكيا الهراسي.\nبل قال الحكيم الترمذي في \"نوادر الأصول\" ٢/ ١٢١: فهذا كلام جاهل أو ملحد يكيد الدين.\nوقال النحاس في \"الناسخ والمنسوخ\" ٢/ ٥٤٦ عنه أنه: عظيم محظور القول به؛ لأن الله قال: ﴿لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ﴾. ومعنى: ﴿حَتَّى تَسْتَأْنِسُوا﴾ بين عند أهل التأويل وأهل العربية.\nوقال أبو حيان في \"البحر المحيط\" ٦/ ٤١١: من روى عن ابن عباس فهو طاعن في الإسلام أو ملحد في الدين وابن عباس بريء من هذا القول.\nومن العلماء من وجه قول ابن عباس:\nبأن معناه أخطأ في الاختيار وما هو الأولى لجمع الناس عليه من الأحرف السبعة لا أن الذي كتب خطأ خارج عن القرآن.\nويحتمل أيضًا أن تكون (تستأذنوا) من القراءات التي نسخت وتركت، ولعل القارئ بها حين قال ذلك في ذلك الوقت لم يطلع عليه؛ لأن جميع الصحابة أجمعوا على كتابة تستأنسوا في جميع نسخ المصحف العثماني.\nوممن جنح إلى هذا ابن أشته كما في \"الإتقان\" والبيهقي وغيرهما.\nقلت: وبهذا يتبين -على كلا القولين- أن القراءة الصحيحة تستأنسوا وأنه =","vol":"19","page":126},{"text":"وكان أُبي بن كعب (١) وابن عباس (٢) والأعمش (٣) يقرؤها (٤) كذلك: (حتى تستأذنوا)، وفي الآية تقديم وتأخير تقديرها: (حتى تسلموا على أهلها وتستأذنوا) وذلك هو في مصحف ابن مسعود - ﵁ - (٥).\n_________\n= لا يجوز تخطئة ما وقع عليه الإجماع ونقل متواترًا خاصة وأنه له وجه يصح وإليه ذهبت العامة. وأما ما روي عن ابن عباس فلا يمكن تضعيفه لصحة إسناده لكنه موجه كما سبق، والله أعلم.\nانظر: \"مفاتيح الغيب\" للرازي ٢٣/ ١٩٦، \"البحر المحيط\" لأبي حيان ٦/ ٤١١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢١٤، \"أضواء البيان\" للشنقيطي ٦/ ١٦٨، \"المدخل\" لأبي شهبة (٣٧١)، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٠٧، \"أحكام القرآن\" لابن العربي ٣/ ١٣٥٨، \"الإتقان\" للسيوطي ٤/ ١٢٥١ - ١٢٥٢، ١٢٥٥ - ١٢٥٦، \"فتح الباري\" لابن حجر ٨/ ١١، \"شعب الإيمان\" للبيهقي ٦/ ٤٣٨، \"أحكام القرآن\" للكيا الهراسي ٤/ ٢٨٦.\n(١) أخرجه ابن أبي شيبة وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" ٥/ ٦٩ جميعهم عن عكرمة قال هي في قراءة أبي (حتى تسلموا وتستأذنوا).\nوانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠١)، \"المحتسب\" لابن جنى ٢/ ١٠٨، \"جامع البيان\" للطبري ١٨/ ١١٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٠، وأبو عبيد في \"فضائل القرآن\" (٣٠٧) كلاهما عنه.\nوانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠١)، \"المحتسب\" لابن جني ٢/ ١٠٨، \"أحكام القرآن\" لابن العربي ٣/ ١٣٥٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٠ من طريق سفيان عنه أنه كان يقرؤها (حتى تستأذنوا وتسلموا).\n(٤) في (م): يقرؤونها.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٠، والبيهقي في \"شعب الإيمان\" =","vol":"19","page":127},{"text":"وهو أن يقول: السلام عليكم، أأدخل (١)، .\nروى يونس بن عبيد عن عمرو بن سعيد الثقفي (٢) أن رجلًا استأذن على رسول الله -ﷺ- قال: أألج؟ قال النبي -ﷺ- لامرأة يقال لها (٣) روضة -﵂-: \"قومي إلى هذا فعلميه، فإنه لا يحسن يستأذن (٤) فقولي له\n_________\n= ٦/ ٤٣٧ (٨٨٠٠). كلاهما من طريق إبراهيم النخعي قال في مصحف ابن مسعود (حتى تسلموا على أهلها وتستأذنوا).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٦٩ وزاد نسبته لسعيد بن منصور وعبد بن حميد.\n(١) وهذا القول -تقديم السلام على الاستئذان- مروي عن ابن عباس وسعيد بن جبير وقال به مقاتل في \"تفسيره\" ونسبه البغوي في \"معالم التنزيل\" للأكثرين.\nومما يدل على صحة تقديم السلام على الاستئذان أنه ورد منه حديثان صحيحان عن النبي - ﷺ - فهو مقدم على غيره.\nوأما تقديم الاستئناس -وهو الاستئذان- على السلام في الآية فإنه لا يدل على تقديم الآستئذان بالدخول على السلام؛ لأن العطف بالواو لا يقتضي الترتيب وإنما يقتضي مطلق التشريك. ورجح القرطبي ١٢/ ٢١٤ أن الاستئناس قبل السلام فتكون الآية على بابها لا تقديم ولا تأخير والراجح هو الأول؛ لأنه جاءت به السنة وقال به المحققون.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٤٩، \"جامع البيان\" للطبري ١٨/ ١١٢، \"تفسير مقاتل\" ٣/ ١٩٤، \"أضواء البيان\" للشنقيطي ١٧٣/ ٦، \"معالم التنزيل\" للبغوي ٦/ ٣٠.\n(٢) في الأصل: زيادة بعدها، وهي (- ﵁ -)، والصواب حذفها كما في (م)، (ح) لئلا يوهم أنه صحابي.\n(٣) من (م)، (ح).\n(٤) في الأصل: ليستأذن، والتصويب من (م)، (ح).","vol":"19","page":128},{"text":"يقول: السلام عليكم أأدخل\". فسمعها الرجل فقالها، فقال: \"ادخل\" (١).\nوقال مجاهد (٢)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٠ من طريق يونس بن عبيد عن عمرو بن سعيد الثقفي بمثله. وإسناده مرسل.\nوأخرجه ابن أبي شيبة في \"مصنفه\" ٨/ ٦٠٦ (٥٧٢٤)، وأحمد في \"مسنده\" ٥/ ٣٦٨ (٢٣١٢٧)، والبخاري في \"الأدب المفرد\" (٣٦٩) (١٠٨٤)، وأبو داود، كتاب الأدب، باب كيف الاستئذان (٥١٧٧).\nوالنسائي في \"السنن الكبرى\"، كتاب عمل اليوم والليلة (١٠١٤٨).\nوالبيهقي في \"السنن الكبرى\" ٨/ ٣٤٠، والجصاص في \"أحكام القرآن\" ٣/ ٣١١. جميعهم من طريق ربعي بن حراش عن رجل من بني عامر أنه استأذن فذكروه بنحوه، وإسناده صحيح وأما جهالة الرجل فإنها لا تضر؛ لأنه صحابي. قال ابن حجر في \"فتح الباري\" ١١/ ٣: إسناده جيد.\nولفظ ابن أبي شيبة وأبي داود والنسائي والبيهقي: أخرج، بالتذكير.\nولفظ أحمد: أخرجي بالتأنيث، ولفظ البخاري فقال -﵇- للجارية اخرجي ولم يسمها أحد منهم روضة إلا الطبري في \"جامع البيان\".\n(٢) أخرجه الثوري في \"تفسيره\" (٢٢٤)، والطبري في \"جامع البيان\" ١٨/ ١١١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٦٦، وآدم في \"تفسير مجاهد\" (٤٩١)، والبيهقي في \"شعب الإيمان\" ٦/ ٤٣٨ (٨٨٠٧).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٦٩ وزاد نسبته لابن أبي شيبة وعبد بن حميد وابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٣/ ١١/ ب، \"معاني القرآن\" للنحاس ٤/ ١٧، \"أحكام القرآن\" للجصاص ٣/ ٣١١، \"الناسخ والمنسوخ\" للنحاس ٢/ ٥٤٦، \"أحكام القرآن\" لابن العربي ٣/ ١٣٥٩، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢١٠، \"تفسير القرآن\" للسمعاني ٣/ ٥١٦.","vol":"19","page":129},{"text":"والسدي (١): هو التَّنحْنُح والتنَخُّم (٢).\nوروى الأعمش (٣) عن عمرو بن مرة (٤)، عن يحيى بن الجزار (٥)، عن ابن أخي زينب امرأة ابن مسعود (٦) عن زينب (٧) - ﵁ - قالت (٨) كان (عبد الله) (٩) إذا جاء من حاجة فانتهى إلى الباب تنحنح وبزق، كراهية أن يهجم منا على أمر يكرهه (١٠).\n_________\n(١) انظر: \"تفسير ابن حبيب\" ٢٠٨/ ب، \"الكفاية\" للحيري ٢/ ٦١/ أ.\n(٢) وهذا هو القول الثاني في معنى الاستئناس، وعزاه ابن حجر في \"فتح الباري\" ١١/ ٩ إلى الجمهور، وهذا خلاف التحقيق، إذ الجمهور كما سبق على تفسيره بالاستئذان.\nوانظر: \"أضواء البيان\" للشنقيطي ٦/ ١٧٢.\n(٣) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٤) ثقة عابد، كان لا يدلس، ورمي بالإرجاء.\n(٥) صدوق رمي بالغلو في التشيع.\n(٦) وقيل: ابن أختها، روى له الترمذي والنسائي وابن ماجه قال الحافظ: كأنه صحابي، ولم أره مسمى.\nانظر: \"تهذيب الكمال\" ٣٤/ ٤٨٦، \"التقريب\" (٨٤٩٦).\n(٧) زينب بنت معاوية، وقيل: بنت أبي معاوية، وقيل غير ذلك، صحابية جليلة. انظر \"الاستيعاب\" ٤/ ٤١١، \"الإصابة\" ٨/ ٩٨.\n(٨) في الأصل: قال، وهو خطأ والتصويب من (م)، (ح).\n(٩) في (ح): ابن مسعود.\n(١٠) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٢ من طريق الأعمش به، قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢١٥: إسناده صحيح.\nوأخرجه أحمد في \"مسنده\" ١/ ٣٨١ (٣٦١٥)، وابن ماجه، كتاب الطب، باب تعليق التمائم (٣٥٣٠)، والبغوي في \"شرح السنة\" ١٢/ ١٥٦ (٣٢٤٠). =","vol":"19","page":130},{"text":"وقال عكرمة: هو التسبيح والتهليل والتكبير ونحو ذلك (١).\n[١٩٢٩] أخبرنا أبو عبد الله بن فنجويه (٢)، قال: حدثنا أبو بكر بن خرجة (٣)، قال: حدثنا محمد بن عبد الله بن سليمان الحضرمي (٤)، قال: حدثنا عبد الله بن عمر بن أبان (٥)، قال: حدثنا عبد الرحيم ابن سليمان (٦)،\n_________\n= جميعهم من طريق الأعمش به بأطول منه، واختصره أبو داود، كتاب الطب، باب في تعليق التمائم (٣٨٨٣) فلم يذكر موضع الشاهد هنا.\nووقع عند ابن ماجه: ابن أخت زينب بدل: ابن أخي زينب، وأفاد المنذري في \"الترغيب والترهيب\" ٤/ ٣٠٩ إلى أنه وقع في بعض نسخ ابن ماجه (ابن أخي) قال: وهو على كلا التقديرين مجهول، والحديث رجاله ثقات سوى ابن أخي زينب أو ابن أخت زينب فإنه مجهول، إلا أنه قد تابعه عبد الله بن عتبة بن مسعود عند الحاكم في \"المستدرك\" ٤/ ٤٦٣ (٨٢٩٠) بنحوه وصححه على شرط الشيخين ووافقه الذهبي.\nوالحديث له طرق أخرى يتقوى بها.\nانظر: \"المستدرك\" للحاكم (٧٥٠٤، ٧٥٠٥)، وانظر: \"سلسلة الأحاديث الصحيحة\" للألباني (٣٣١).\n(١) وهذا هو القول الثالث في معنى الاستئناس.\nانظر: \"تفسير ابن حبيب\" ٢٠٨/ ب، \"الكفاية\" للحيري ٢/ ٦١/ أ. وبلا نسبة في \"معالم التنزيل\" للبغوي ٦/ ٢٩، \"النكت والعيون\" للماوردي ٤/ ٨٧.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) عمر بن أحمد بن القاسم النهاوندي، فقيه روى عن الثقات الموضوعات.\n(٤) أبو جعفر الحضرمي، الملقب بُمطَّين، ثقة حافظ.\n(٥) الأموي، صدوق فيه تشيع.\n(٦) عبد الرحيم بن سليمان الكناني أو الطائي أبو علي الأشل المروزي، نزيل =","vol":"19","page":131},{"text":"عن واصل بن السايب (١)، عن أبي سَوْرة (٢)، عن أبي أيوب الأثصاري (٣) - ﵁ - قال: قلنا يا رسول الله: ما الاستئناس؟ يريد قول الله تعالى: ﴿حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا﴾ قال: \"يتكلم الرجل بالتكبيرة والتسبيحة والتحميدة وبتنحنح وأن يؤذن أهل البيت\" (٤).\n_________\n= الكوفة، ثقة له تصانيف، روى له الجماعة، ومات سنة (١٨٧ هـ). انظر \"الجرح والتعديل\" ٥/ ٣٣٩، \"تهذيب الكمال\" ٣٠/ ٤٠١، \"التقريب\" (٤٠٨٤).\n(١) تحرفت في الأصل إلى: صايب. واصل بن السائب الرقاشي أبو يحيى البصري، ضعيف، وقال البخاري وأبو حاتم: منكر الحديث، وقال النسائي: متروك الحديث. انظر: \"الجرح والتعديل\" ٩/ ٣٠، \"المجروحين\" لا بن حبان ٣/ ٨٣، \"تهذيب الكمال\" ٣٠/ ٤٠١، \"التقريب\" (٧٤٣٣).\n(٢) ابن أخي أبي أيوب الأنصاري، ضعيف، قال البخاري: منكر الحديث، وضعفه ابن معين جدًّا. انظر \"الجرح والتعديل\" ٩/ ٣٨٨، \"تهذيب الكمال\" ٣٣/ ٣٩٤، \"التقريب\" (٨٢١٥).\n(٣) صحابي جليل.\n(٤) [١٩٢٩] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه أبو سورة وواصل بن السائب.\nالتخريج:\nأخرجه ابن أبي شيبة في \"مصنفه\" ٨/ ٤١٩ (٥٧٢٦)، وابن ماجه، كتاب الأدب، باب الاستئذان (٣٧٠٧)، والطبراني في \"المعجم الكبير\" ٤/ ١٨٧ (٤٠٦٥)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٦٧. جميعهم من طريق عبد الرحيم بن سليمان به.\nوذكره الحكيم الترمذي في \"نوادر الأصول\" ٢/ ١٢٠، \"الأصل\" (٢٢٨)، والسيوطي في \"الدر المنثور\" ٥/ ٦٩، وزاد نسبته لابن مروديه.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢١٠ - ٢١١ بعد سياقه لحديث ابن أبي حاتم هذا حديث غريب. =","vol":"19","page":132},{"text":"وقال الخليل: الاستئناس: الاستبصار من قوله: ﴿آنَسْتُ نَارًا﴾ (١).\nوقال أهل المعاني: الاستئناس طلب الأنس وهو أن ينظر هل في البيت أحد ويؤذنهم أنه داخل عليهم.\nتقول العرب: اذهب فاستأنس هل ترى أحدًا في الدار (٢) أي: انظر هل ترى فيه (٣) أحدًا (٤)؟\nويروى أن أبا موسى الأشعري - ﵁ - أتى منزل عمر بن الخطاب - ﵁ - فقال السلام عليكم أأدخل؟ (فقال عمر: واحدة. فقال أبو موسى) (٥) السلام عليكم أأدخل؟ فقال عمر: ثنتان. فقال أبو\n_________\n= وقال ابن حجر في \"فتح الباري\" ١١/ ٨: أخرجه ابن أبي حاتم بسند ضعيف من حديث أبي أيوب.\n(١) القصص: ٢٩، أي: أبصرت نارًا.\nوانظر: \"تفسير ابن حبيب\" ٢٠٨/ ب، \"الكفاية\" للحيري ٢/ ٦٠/ أ، \"معالم التنزيل\" للبغوي ٦/ ٢٩، وتفسير الاستئناس بالاستبصار مردود بقول النبي -ﷺ-: \"إنما جعل الاستئذان من أجل البصر\" أخرجه البخاري، كتاب الاستئذان، باب الاستئذان من أجل البصر (٦٢٤١)، إلا أن يحمل كلام الخليل على ما قاله البيهقي في \"شعب الإيمان\" ٦/ ٤٣٦ حيث قال: معنى تستأنسوا تستبصروا ليكون الدخول على بصيرة فلا يصادف حاله يكره صاحب المنزل أن يطلعوا عليها.\n(٢) في الأصل: النار، وهو خطأ والتصويب من (م)، (ح).\n(٣) في (م)، (ح): فيها.\n(٤) قاله الفراء وابن قتيبة والنحاس وابن فورك والطبري في \"جامع البيان\".\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٤٩، \"معاني القرآن\" للنحاس ٤/ ٥١٧، \"تفسير غريب القرآن\" لابن قتيبة (٣٠٣)، \"تفسير ابن فورك\" ٣/ ١٢/ أ، \"جامع البيان\" للطبري ١٨/ ١١٢.\n(٥) ساقط من الأصل، والمثبت من (م)، (ح).","vol":"19","page":133},{"text":"موسى: السلام عليكم أأدخل؟ ومرّ.\nفوجه عمر - ﵁ - خلفه مَنْ ردّه فسأله عن صنيعه؟\nفقال: إني سمعت رسول الله - ﷺ - يقول: \"الاستئذان ثلاث فإن آذنوا وإلا فارجع\". فقال عمر - ﵁ -: لتأتيني بالبينة وإلا عاقبتك، فانطلق أبو موسى - ﵁ - فأتاه بمن معه (١) سمع ذلك (٢).\nوعن عطاء بن يسار أن رجلًا قال للنبي - ﷺ -: أأستأذن على أمي؟ قال: \"نعم\" قال: إنها ليس لها خادم غيري، أفستأذن عليها كلما دخلت؟ قال: \"أتحب أن تراها وهي عريانة؟ \" قال الرجل: لا، قال:\n_________\n(١) في (م)، (ح): بمن سمع معه ذلك.\nوالذي سمع معه أبو سعيد الخدري - ﵁كما جاء به مصرحًا في بعض روايات الصحيح. \"صحيح البخاري\" (٦٢٤٥).\n(٢) أخرجه البخاري، كتاب الاستئذان، باب التسليم والاستئذان ثلاثًا، ومسلم، كتاب الأدب، باب الاستئذان (٢١٥٣)، وأبو داود، كتاب الأدب، باب كم مرة يسلم الرجل في الاستئذان (٥١٨٠)، والترمذي، كتاب الاستئذان والآداب، باب ما جاء في أن الاستئذان ثلاثًا (٢٦٩٠)، وابن ماجه، كتاب الأدب، باب الاستئذان (٣٧٠٦).\nجميعهم من حديث أبي سعيد الخدري.\nوأخرجه البخاري، كتاب البيوع، باب الخروج في التجارة (٢٠٦٢)، كتاب الآعتصام، باب الحجة على من قال (٧٣٥٣)، ومسلم، كتاب الآداب، باب الاستئذان (٢١٥٣)، وأبو داود، كتاب الأدب، باب كم مرة يسلم .. (٥١٨١) من حديث عبيد بن عمير.\nوأخرجه مسلم، كتاب الأدب، باب الاستئذان (٢١٥٤)، وأبو داود في، كتاب الأدب، باب كم مرة يسلم .. (٥١٨١) من حديث أبي موسى الأشعري.","vol":"19","page":134},{"text":"\"فاستأذن (١) عليها\" (٢).\n[١٩٣٠] وأخبرنا الحسين بن محمد بن فنجويه (٣)، قال: حدثنا موسى بن محمد بن علي (٤)، قال: حدثنا عبد الله بن محمد بن وهب (٥)، قال: حدثنا محمد بن حميد (٦)، قال: حدثنا جرير بن عبد الحميد (٧)، عن سهيل بن أبي صالح (٨)، (عن أبيه) (٩) (١٠)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"من اطلع في بيت بغير إذنهم\n_________\n(١) في الأصل: فليستأذن، والتصويب من (م)، (ح).\n(٢) أخرجه مالك في \"موطئه\" باب الاستئذان (١٧٩٦)، وأبو داود في \"المراسيل\" (٤٤٨)، والطبري في \"جامع البيان\" ١٨/ ١١١ - ١١٢، والبيهقي في \"السنن الكبرى\" ٧/ ٩٧.\nجميعهم من طريق صفوان بن سليم عن عطاء بن يسار مرسلًا.\nوهو مرسل صحيح، قال ابن عبد البر في \"التمهيد\" ١٦/ ٢٢٩: هذا الحديث لا أعلم يستند من وجه صحيح بهذا اللفظ، وهو مرسل صحيح مجمع على صحة معناه.\nوقال ابن مفلح في \"الآداب الشرعية\" ١/ ٤١٧: مرسل جيد.\nورواه ابن أبي شيبة في \"مصنفه\" ٤/ ٣٩٨ عن ابن عيينة، عن زيد بن أسلم فذكره مرسلًا.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) أبو محمد الدينوري، متهم بالكذب والوضع.\n(٦) الرازي، حافظ، ضعيف، وكان ابن معين حسن الرأي فيه.\n(٧) الكوفي، ثقة، صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٨) صدوق، تغير حفظه بأخرة.\n(٩) ذكوان أبو صالح السمان الزيات المدني، ثقة، ثبت.\n(١٠) ساقط من الأصل، والمثبت من (م)، (ح).","vol":"19","page":135},{"text":"فقد حل لهم أن يفقؤوا عينه\" (١).\n[١٩٣١] وأخبرنا ابن فنجويه (٢)، قال: حدثنا عبيد الله بن محمد ابن شنبة (٣)، قال: حدثنا محمد بن عبد الله بن سليمان الحضرمي (٤)، قال: حدثنا أبو بكر (٥)، قال: حدثنا ابن عيينة (٦)، عن الزهري (٧) سمع سهل بن سعد (٨) -﵄- يقول: اطلع رجل في حجرة من حجر النبي - ﷺ - ومعه مِدْرى (٩)\n_________\n(١) [١٩٣٠] الحكم على الإسناد:\nإسناده ضعيف فيه عبد الله بن محمد بن هوب متهم، وفيه من لم أجده، ومحمد ابن حميد ضعيف، والحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه مسلم، كتاب الآداب، باب تحريم النظر في بيت غيره (٢١٥٨) من طريق جرير بن عبد الحميد به بمثله. وأخرجه أبو داود، كتاب الآداب، باب في الاستئذان (٥١٧٢) من طريق سهيل به نحوه.\nوأخرجه عن أبي هريرة بمعناه البخاري، كتاب الديات، باب من أخذ حقه .. (٦٨٨٨)، باب من اطّلع في بيت قوم .. (٦٩٠٢)، والنسائي في \"المجتبى\" ٨/ ٦١ كتاب القسامة، باب من اقتص وأخذ حقه.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) مطين، ثقة حافظ.\n(٥) عبد الله بن محمد بن أبي شيبة، ثقة، حافظ صاحب تصانيف.\n(٦) سفيان بن عيينة، ثقة، حافظ، تغير حفظه بأخرة وكان ربما دلس عن الثقات.\n(٧) محمد بن مسلم بن شهاب، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٨) الساعدي، صحابي مشهور، له ولأبيه صحبة.\n(٩) مدرى -بكسر الميم وإسكان الدال المهملة وبالقصر: وهي شيء يعمل من حديد =","vol":"19","page":136},{"text":"يحك به (١) رأسه فقال: \"لو أعلم أنا تنظر لطعنت به في عينيك (٢)، إنما الاستئذان من النظر\" (٣).\n﴿ذَلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ﴾\n\n<span data-type=\"title\" id=toc-3205>٢٨ </span>- ﴿فَإِنْ لَمْ تَجِدُوا فِيهَا﴾\nأي: في البيوت ﴿أَحَدًا﴾ يأذن لكم في دخولها.\n﴿فَلَا تَدْخُلُوهَا حَتَّى يُؤْذَنَ لَكُمْ وَإِنْ قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا﴾ ولا تقفوا على أبوابهم ولا تلازموها ﴿هُوَ﴾ أي: الرجوع ﴿أَزْكَى﴾ أطهر وأصلح\n_________\n= أو خشب على شكل سن من أسنان المشط وأطول منه، يسرح به الشعر المتلبد. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١١٥.\n(١) في (ح): بها.\nقال ابن حجر في \"فتح الباري\" ١١/ ٢٥: وفي رواية الكشميهني -يعني: لصحيح البخاري- بها، والمدرى تذكر وتؤنث.\n(٢) في (ح): عينك.\n(٣) [١٩٣١] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ شيخ المصنف، لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه البخاري، كتاب الاستئذان، باب الاستئذان من أجل البصر (٦٢٤١)، والترمذي، كتاب الاستئذان، باب من اطلع في دار قوم .. (٢٧٠٩) كلاهما من طريق سفيان بن عيينة به.\nوأخرجه البخاري (٦٩٠١)، كتاب الديات، باب من اطلع في بيت قوم ..، وفي اللباس، باب الامتشاط (٥٩٢٤)، ومسلم (٢١٥٦) كتاب الآداب، باب تحريم النظر في بيت غيره، والنسائي في \"المجتبى\" ٨/ ٦٠ كتاب القسامة، باب المواضح.\nجميعهم من طرق عن الزهري به نحوه.","vol":"19","page":137},{"text":"﴿لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ﴾.\nفلما نزلت هذِه الآية قال أبو بكر الصديق - ﵁ -: يا رسول الله أرأيت الخانات (١) والمساكن في طرق الشام (٢) ليس فيها ساكن؟ فأنزل تعالى (٣):\n\n<span data-type=\"title\" id=toc-3206>٢٩ </span>- ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ﴾\nبغير استئذان ﴿فِيهَا مَتَاعٌ﴾ منفعة ﴿لَكُمْ﴾.\nواختلفوا في هذِه البيوت ما هي؟\nفقال قتادة: هي الخانات والبيوت المبنية للسابلة ليأووا إليها ودؤووا أمتعتهم إليها (٤).\n_________\n(١) الخانات جمع: خان، وهو الفندق والمتجر والحانوت والحاكم والأمير.\nقال ابن منظور: فارسي معرب. والمراد بها هنا الفنادق التي في الطرق السابلة.\nانظر: \"لسان العرب\" لابن منظور ٤٦/ ١١٣، \"المعجم الوسيط\" ٢/ ٢٦٣، \"معاني القرآن\" للزجاج ٤/ ٣٩، \"أحكام القرآن\" لابن العربي ٣/ ١٣٦٣ - ١٣٦٤.\n(٢) في الأصل: الشامات، والمثبت من (م)، (ح).\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧٠ بسنده عن مقاتل بن حيان قريبًا منه. وذكره مقاتل بن سليمان في \"تفسيره\" ٣/ ١٩٥. وذكره الواحدي في \"أسباب النزول\" (٣٣٤) من غير سند وعزاه للمفسرين. وبيض له الزيلعي في تخريجه لأحاديث الكشاف، وقال ابن حجر في \"الكاف الشاف\" ٣/ ٢٢٢ لم أجده.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٣.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٧٢، وزاد نسبته لعبد بن حميد.\nوعزاه إليه ابن فورك في \"تفسيره\" ٣/ ١١/ ب، والبغوي ٦/ ٣٢.\nوأخرجه ابن أبي حاتم ٨/ ٢٥٦٩ عن سعيد بن جبير، وقال به سفيان الثوري كما =","vol":"19","page":138},{"text":"وقال مجاهد: كانوا يضعون (١) بطريق المدينة أقتابًا (٢) وأمتعة في بيوت ليس فيها أحد، وكانت الطرق إذ ذاك آمنة فأحل لهم أن يدخلوها بغير إذن (٣).\nوقال محمد بن الحنفية: هي بيوت مكة (٤).\n_________\n= في \"تفسيره\" (٢٢٤)، والفراء في \"معاني القرآن\" ٢/ ٢٤٩، وابن قتيبة في \"تفسير غريب القرآن\" (٣٠٣).\n(١) في (ح): يصنعون، وقد جاء في بعض الروايات عند الطبري في \"جامع البيان\" عن مجاهد قال كانوا يضعون أو يصنعون على الشك.\n(٢) جمع قَنَبْ: وهو إكاف البعير، وفي الصحاح رحل صغير على قدر السنام.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١١، \"لسان العرب\" لابن منظور ١/ ٦٦١ (قتب).\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٥٦، والطبري في \"جامع البيان\" ١٨/ ١١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٦٩، وآدم في \"تفسير مجاهد\" (٤٩١).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٧١، وزاد نسبته لعبد بن حميد وابن المنذر.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٥١٩، \"الناسخ والمنسوخ\" للنحاس ٢/ ٥٤٩، \"النكت والعيون\" للماوردي ٤/ ٨٨، \"البحر المحيط\" لأبي حيان ٦/ ٤١١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٢١.\n(٤) وهذا على القول بأن بيوت مكة غير متملكة وأن الناس شركاء فيها وأكثر العلماء على أن دور مكة تملك.\nوالقول أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٤ عنه، وعزاه إليه القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٢١، والكرماني في \"غرائب التفسير\" ٢/ ٧٩٥ وجعله من العجيب.\nوأخرجه الطبري في \"جامع البيان\" ١٣/ ١١٨ - ١١٤ وغيره عنه أنه قال هي الخانات التي تكون في الطرق وهي رواية أخرى عنه.","vol":"19","page":139},{"text":"وقال الضحاك: الخربة التي يأوي المسافر إليها في الصيف والشتاء (١).\nوقال عطاء: هي البيوت الخربة، والمتاع: هو قضاء الحاجة فيها من الخلاء والبول (٢).\nوقال ابن زيد: بيوت التجار وحوانيتهم التي هي بالأسواق (٣).\nوقال ابن جرير (٤): جميع ما يكون من البيوت التي لا\n_________\n(١) أخرج الطبري في \"جامع البيان\" ١٨/ ١١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٦٩.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٧٢ وزاد نسبته لعبد بن حميد.\nوانظر \"معاني القرآن\" للنحاس ٤/ ٥١٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧٠، والبستي في \"تفسيره\" (٥٧٧).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٧١ وزاد نسبته لعبد بن حميد وابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٣/ ١١/ ب، \"معاني القرآن\" للنحاس ٤/ ٥١٩، \"معالم التنزيل\" للبغوي ٦/ ٣٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٥.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٣٢، \"البحر المحيط\" لأبي حيان ٦/ ٤١١. وهذا القول مردود قال الطبري في \"جامع البيان\": إنه لا يجوز لأحد دخولها إلا بإذن أربابها وسكانها .. ثم قال: أنه مما عنى الله من هذِه الآية بمعزل.\nوجعله الكرماني في كتابه \"غرائب التفسير\" ٢/ ٧٩٥ من الغريب.\nومما يرده أيضًا قوله تعالى: ﴿فِيهَا مَتَاعٌ لَكُمْ﴾ وليس متاع التجار بمتاع للمخاطبين. ولأن التجار إنما فتحوا حوانيتهم لمجيء الناس إليهم في البيع والشراء فقام ذلك بمقام الإذن.\n(٤) في الأصل و(م): (جريج) ولم أجده معزوًا إلا عند ابن الجوزي في تفسيره =","vol":"19","page":140},{"text":"ساكن فيها على العموم؛ لأن الاستئذان إنما جاء لئلا يهجم على ما لا يحب من العورة، فإذا لم يخف ذلك فلا معنى للاستئذان. ﴿وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3207>٣٠ </span>- قوله -﷿-: ﴿قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا﴾\nيكفوا ﴿مِنْ أَبْصَارِهِمْ﴾ عن النظر إلى ما لا يجوز، واختلفوا في قوله (مِنْ).\nفقال بعضهم: هو صلة أي: يغضوا أبصارهم (١).\nوقال الآخرون: هو ثابت في الحكم؛ لأن المؤمنين غير مأمورين\n_________\n= ٦/ ٢٩، والمثبت من (ح) وهو كذلك في \"تفسير الطبري\" ١٨/ ١١٥، وما قاله ابن جرير الطبري في \"جامع البيان\" هو الراجح وذلك؛ لأنه لا وجه لتخصيص بعض ذلك دون بعض فكل بيت لا مالك له ولا ساكن من بيت مبني ببعض الطرق للمارة والسابلة ليأووا إليه، أو بيت خراب قد باد أهله ولا ساكن فيه، حيث كان ذلك فإن لمن أراد دخوله أن يدخل بغير استئذان لأي غرض.\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧١ عن سعيد بن جبير. وقال به مقاتل كما في \"تفسيره\" ٣/ ١٩٥.\nوالسدي كما في \"النكت والعيون\" للماوردي ٤/ ٨٩.\nوالسمرقندي كما في \"بحر العلوم\" ٢/ ٤٣٦.\nونسبه أبو حيان في \"البحر المحيط\" ٦/ ٤١٢ للأخفش.\nوهذا القول رده سيبويه.\nوقال الشنقيطي في \"أضواء البيان\" ٦/ ١٨٩: والقول بأن مِنْ صلة لا، لا يعول عليه.\nوانظر \"تفسير ابن حبيب\" ٢٠٨/ ب، \"الكفاية\" للحيري ٢/ ٦١/ ب، \"الدر المصون\" للسمين الحلبي ٣٩٧/ ٨، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٥، \"معالم التنزيل\" للبغوي ٦/ ٣٢، \"الكشاف\" للزمخشري ٣/ ٢٢٣، \"زاد المسير\" لابن الجوزي ٦/ ٣٠.","vol":"19","page":141},{"text":"بغض البصر أصلًا، وإنما أمروا بالغض عما لا يجوز.\n﴿وَيَحْفَظُوا فُرُوجَهُمْ﴾ عما (١) لا يحل. هذا قول أكثر المفسرين (٢).\nوقال ابن زيد: كل ما في القرآن من حفظ الفروج فهو عن الزنا إلا في هذا الموضع فإنه أراد الاستتار يعني: ويحفظوا فروجهم حتى لا يُنظر إليها.\nودليل هذا التأويل إسقاط (مِنْ) (٣).\n﴿ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ﴾.\n_________\n(١) في (م)، (ح): عمن.\n(٢) وعزاه ابن الجوزي في \"زاد المسير\" ٦/ ٣٠ للجمهور، وعزاه الواحدي في \"الوسيط\" ٣/ ٣١٥ لعامة المفسرين.\n(٣) عزاه إليه ابن حبيب في \"تفسيره\" ٢٥٨/ ب، والحيري في \"الكفاية\" ٢/ ٦١/ ب، وابن الجوزي في \"زاد المسير\" ٦/ ٣٠، والزمخشري في \"الكشاف\" ٣/ ٢٢٣.\nوأخرجه الطبري في \"جامع البيان\" ١٨/ ١١٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧١ عن أبي العالية الرياحي.\nوكذا ذكره السيوطي في \"الدر المنثور\" ٥/ ٧٣ وزاد نسبته لعبد بن حميد وابن المنذر.\nوعزاه أيضًا إلى أبي العالية السمرقندي في \"بحر العلوم\" ٢/ ٤٣٦، والبغوي في \"معالم التنزيل\" ٦/ ٣٢، والواحدي في \"الوسيط\" ٣/ ٣١٥، والماوردي في \"النكت والعيون\" ٤/ ٩٠، وابن الجوزي في \"زاد المسير\" ٦/ ٣٠.\nوهذا القول فيه نظر وذلك؛ لأن حفظ الفرج من الزنا واللواط يدخل دخوليًا أوليًا في حفظ الفرج يدل عليه تقديم الأمر بغض البصر على الأمر بحفظ الفرج، لأن النظر بريد الزنا فلا معنى لإخراجه من معنى الحفظ وتخصيصه بالاستتار.","vol":"19","page":142},{"text":"[١٩٣٢] أخبرني ابن فنجويه (١) بقراءتي عليه في داري قال: حدثنا عبد الله بن يوسف بن أحمد بن مالك (٢)، قال: حدثنا الحسن بن علي بن زكريا (٣)، قال: حدثنا أبو الربيع الزهراني (٤)، قال: حدثنا إسماعيل بن جعفر (٥)، قال: حدثنا عمرو بن أبي عمرو (٦) عن المطلب بن حنطب (٧)، عن عبادة بن الصامت (٨) - ﵁ - أن رسول الله - ﷺ - قال: \"اضمنوا لي ستًّا من أنفسكم أضمن لكم الجنة: أصدقوا إذا حَدَّثْتم، وأوفوا إذا وعدتم، وأدوا ما (٩) أئتمنتم، واحفظوا فروجكم، وغضوا أبصاركم، وكفوا أيديكم\" (١٠).\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) يضع الحديث.\n(٤) سليمان بن داود العَتَكي، ثقة.\n(٥) الأنصاري، الزّرَقي، أبو إسحاق القارئ، ثقة، ثبت.\n(٦) عمرو بن أبي عمرو: ميسرة مولى المطلب، ثقة، ربما وهم.\n(٧) المطلب بن عبد الله بن المطلب بن حَنْطب، صدوق، كثير التدليس والإرسال.\n(٨) صحابي مشهور.\n(٩) في (ح): إذا.\n(١٠) [١٩٣٢] الحكم على الإسناد:\nفيه الحسن بن علي بن زكريا كان يضع الحديث، والمطلب لم يسمع من عبادة بن الصامت - ﵁ - الحديث صحيح بشواهده كما سيأتي.\nالتخريج:\nأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٥٠٦ (٢٧١)، والخرائطي في \"مكارم الأخلاق\" ١/ ١٩٢ (١٧٥)، والبيهقي في \"شعب الإيمان\" ٤/ ٢٠٥ (٤٨٠٢). من طريق أبي الربيع الزهراني به. =","vol":"19","page":143},{"text":"[١٩٣٣] أخبرنا ابن فنجويه (١) قال: حدثنا عبيد الله بن محمد بن شنبه (٢)، قال: حدثنا محمد بن عبد الله بن سليمان الحضرمي (٣)، قال: حدثنا عبد الوارث (٤)، قال حدثني أبي (٥)، قال: حدثنا عنبسة\n_________\n= وأخرجه أحمد في \"مسنده\" ٥/ ٣٢٣ (٢٢٧٥٧)، والحاكم في \"مستدركه\" ٤/ ٣٣٩ (٨٠٦٦)، وقال صحيح الإسناد ولم يخرجاه وتعقبه الذهبي بقوله: فيه إرسال.\nوأخرجه البيهقي في \"السنن الكبرى\" ٦/ ٢٨٨، جميعهم من طريق إسماعيل بن جعفر به.\nوأخرجه ابن أبي الدنيا في \"مكارم الأخلاق\" (١١٦).\nوالبيهقي في \"شعب الإيمان\" ٤/ ٣٢٠ (٥٢٥٦) من طريق عمرو بن أبي عمرو به.\nوإسناده فيه انقطاع فالمطلب لم يسمع من عبادة بن الصامت، لكن له شاهد من حديث أنس بن مالك أخرجه الحاكم في \"المستدرك\" ٤/ ٣٩٩ (٨٠٦٧)، ومن حديث الزبير عند البيهقي في \"شعب الإيمان\" ٤/ ٣٦٥ (٥٤٢٤) وفيه انقطاع فالحديث بشاهديه صحيح، وقد رمز له السيوطي كما في \"فيض القدير\" ١/ ٥٣٥ (١٠٩٥) بالصحة.\nوقال المناوي في \"فيض القدير\": وقال الذهبي في آختصاره للبيهقي: إسناده صالح. وقال العلائي في \"أماليه\": سنده جيد وله طرق هذِه أمثلها وفي كلامهما إشارة إلى أنه لم يرتق عن درجة الحسن. وصححه الألباني في \"سلسلة الأحاديث الصحيحة\" (١٤٧٠).\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ثقة حافظ.\n(٤) عبد الوارث بن عبد الصمد بن عبد الوارث بن سعيد التَّنَّوري أبو عبيدة البصري، صدوق.\n(٥) أبو سهل البصري، صدوق، ثبت في شعبة.","vol":"19","page":144},{"text":"ابن عبد الرحمن (١)، قال: حدثنا أبو الحسن (٢) أنه سمع علي بن أبي طالب -﵁- يقول: قال رسول الله -ﷺ-: \"النظر إلى محاسن المرأة سهم من نبال إبليس مسموم، فمن رد بصره ابتغاء ثواب الله تعالى أبدله الله تعالى بذلك عبادة تسره\" (٣).\n_________\n(١) ابن عنبسة بن سعيد بن العاص الأموي متروك رماه أبو حاتم بالوضع.\n(٢) لم أجده.\n(٣) [١٩٣٣] الحكم على الإسناد:\nضعيف جدًا، فيه عنبسة بن عبد الرحمن صاحب أشياء موضوعة، وللحديث طرق أخرى غير مستقيمة.\nالتخريج:\nلم أقف عليه في مسند علي بن أبي طالب - ﵁ -.\nوأخرج الحاكم في \"المستدرك\" ٤/ ٣٤٩ (٧٨٧٥)، والقضاعي في \"مسند الشهاب\" ١/ ١٩٦ (٢٩٢١) كلاهما من طريق إسحاق بن عبد الواحد القرشي، عن هشيم، عن عبد الرحمن بن إسحاق، عن محارب بن دثار، عن صلة بن زفر، عن حذيفة - ﵁ - قال، قال رسول الله - ﷺ -: \"النظرة سهم من سهام إبليس مسمومة فمن تركها مخافة الله أثابه جل وعز إيمانًا يجد حلاوته في قلبه\" قال الحاكم: صحيح الإسناد ولم يخرجاه. وتعقبه الذهبي في \"التلخيص\" بقوله: إسحاق واهٍ وعبد الرحمن هو الواسطي ضعفوه. وفيه علة أخرى وهي عنعنة هشيم وهو مدلس، قال الألباني في \"سلسلة الأحاديث الضعيفة\" (١٠٦٥): ضعيف جدًّا، وهو كما قال. وأخرج الطبراني في \"المعجم الكبير\" ١٥/ ١٧٣ (١٠٣٦٢) بسنده عن ابن مسعود - ﵁ - قال، قال رسول الله - ﷺ -: \"النظرة سهم وسهام إبليس مسمومة من تركها مخافتي أبدلته إيمانًا يجد حلاوته في قلبه\" قال الهيثمي في \"مجمع الزوائد\" ٦٣/ ٨: فيه عبد الرحمن بن إسحاق الواسطي وهو ضعيف.\nوأخرج القضاعي في \"مسند الشهاب\" ١/ ١٩٦ (٢٩٣) عن عبد الله بن عمر قال، قال رسول الله -ﷺ-: \"النظرة سهم من سهام الشيطان فمن تركها مخافتي أعقبه =","vol":"19","page":145},{"text":"[١٩٣٤] وأخبرنا ابن فنجويه (١) قال: حدثنا ابن شنبه (٢)، قال: حدثنا الحضرمي (٣)، قال: حدثنا سهل بن صالح الأنطاكي (٤)، قال: حدثنا أبو داود (٥)، قال: حدثنا أبان بن يزيد (٦) عن يحيى بن أبي كثير (٧)، عن أبي جعفر (٨)، عن أبي هريرة -﵁-، عن النبي -ﷺ-\n_________\n= عليها إيمانًا يجد طعمه في قلبه\". وفيه عبد الرحمن بن إسحاق الواسطي ضعيف، \"تقريب التهذيب\" لابن حجر (٣٨٢٣).\nوكأن عبد الرحمن بن إسحاق اضطرب في الحديث، فذكره تارة عن حذيفة، وتارة عن ابن مسعود، وتارة عن ابن عمر، وهذا علة أخرى للحديث.\nوأخرج أحمد في \"مسنده\" ٥/ ٢٦٤ (٢٢٢٧٨) بسنده عن أبي أمامة -﵁- عن النبي -ﷺ- قال: \"ما من مسلم ينظر إلى محاسن امرأة أول مرة ثم يغض بصره إلا أحدث الله له عبادة يجد حلاوتها\" وفي إسناده علي بن يزيد الألهاني ضعيف. \"تقريب التهذيب\" لابن حجر (٤٨٥١)، وقال ابن حبان في \"المجروحين\" ٢/ ١١٠: منكر الحديث جدًّا.\nوفي إسناده أيضًا القاسم بن عبد الرحمن الدمشقي صدوق يغرب \"تقريب التهذيب\" لابن حجر (٥٥٠٥) وقال ابن حبان عنه في الموضع السابق: ضعيف في الحديث جدًّا.\nفالحديث من جميع طرقه ضعيف ولم أقف له على إسناد مستقيم. وأورده الألباني في \"سلسلة الأحاديث الضعيفة\" (١٥٦٤) وقال: ضعيف جدًّا.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) محمد بن عبد الله الحضرمي ثقة حافظ.\n(٤) أبو سعيد البزار، صدوق.\n(٥) ابن الجارود، أبو داود الطيالسي البصري، ثقة، حافظ غلط في أحاديث.\n(٦) العطار البصري، أبو يزيد، ثقة له أفراد.\n(٧) الطائي مولاهم أبو نصر اليمامي، ثقة، ثبت لكنه يدلس ويرسل.\n(٨) محمد بن علي بن الحسين بن علي بن أبي طالب السجاد، أبو جعفر الباقر، ثقة.","vol":"19","page":146},{"text":"قال: \"بينما رجل يصلي إذ مرت به امرأة فنظر إليها وأتبعها بصره فذهب (١) عيناه\" (٢).\n\n<span data-type=\"title\" id=toc-3208>٣١ </span>- قوله -﷿-: ﴿قُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ﴾\nعما لا يجوز.\n﴿وَيَحْفَظْنَ فُرُوجَهُنَّ﴾ عمن لا يحل (٣)، وقيل: ويحفظن فروجهن، أي: يسترنها حتى لا يراها أحد (٤).\n﴿وَلَا يُبْدِينَ﴾ ولا يظهرن لغير محرم ﴿زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا﴾ وهما زينتان إحداهما ما خفي كالخلخالين (٥) والسُّوارين (٦)\n_________\n(١) في (ح): فذهبت.\n(٢) [١٩٣٤] الحكم على الإسناد:\nإسناده ضعيف، فيه يحيى بن أبي كثير مدلس وقد عنعن، وعبيد الله بن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الديلمي في \"الفردوس\" عن أبي هريرة ٢/ ١٦ (٢١١٢).\n(٣) وهذا قول جمهور المفسرين كما سبق.\n(٤) وهو قول ابن زيد وأبي العالية كما سبق.\n(٥) مثنى خَلخَال وهو نوع من الحلي تلبسه المرأة وتجعله في ساقها.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٢٢١، \"القاموس المحيط\" للفيروزآبادي ٣/ ٥٤٣.\n(٦) مثنى سوار بضم السين أو كسرها جمعه أسْوِرة ثم أساور وأسَاوِرَة وهو نوع من الحلي مستدير كالحلقة يلبس في المعصم أو الزند.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٢٠، \"لسان العرب\" لابن منظور ٤/ ٣٨٨، \"المعجم الوسيط\" ٢/ ٧٢٧.","vol":"19","page":147},{"text":"والقُرْطَين (١) والقلائد (٢) والمعاصم (٣) ونحوهما (٤) والأخرى: ما ظهر واختلف العلماء في الزينة الظاهرة التي استثنى الله تعالى ورخص فقال ابن مسعود - ﵁ -: هي الثياب (٥).\n_________\n(١) مثنى قُرْط يجمع على أقراط وقِرَطَة وأَقْرِطَة.\nوهو نوع من الحلي يعلق في شحمة الأذن ويكون من دُرِّ أو ذهب أو فضة ونحوها. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٤١، \"لسان العرب\" لابن منظور ٧/ ٣٧٤، \"المعجم الوسيط\" ١/ ٤٦٢.\n(٢) جمع زيادة وهو نوع من الحلي يجعل في العنق.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٣٦٦، \"القاموس المحيط\" للفيروزآبادي ١/ ٦٢٤، \"المعجم الوسيط\" ١/ ٤٦٢.\n(٣) جمع مِعْصَم: وهو موضع السوار من اليد.\nانظر\"لسان العرب\" لابن منظور ١٢/ ٤٠٨، \"المعجم الوسيط\" ٢/ ٦٠٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧٣، والحاكم في \"المستدرك\" ٢/ ٤٣١ (٣٤٩٩). وغيرهم عن ابن مسعود - ﵁ - قال: الزينة زينتان فالظاهرة منها الثياب وما خفي الخلخال والقرطان والسواران. وهذا لفظ الطبري.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٥٦، والطبري في \"جامع البيان\" ١٨/ ١١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧٣، والطبراني في \"المعجم الكبير\" ٩/ ٢٢٨ (٩١١٥)، والحاكم في \"المستدرك\" ٢/ ٤٣١ (٣٤٩٩).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٧٣، وزاد نسبته للفريابي وسعيد بن منصور وابن أبي شيبة وعبد بن حميد وابن المنذر وابن مردويه. =","vol":"19","page":148},{"text":"وعنه أيضًا: الرداء (١).\nودليل هذا التأويل قوله تعالى: ﴿خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ﴾ (٢) أي: ثيابكم.\nوقال ابن عباس - ﵄- وأصحابه (٣): الكحل والخاتم والسوار والخضاب (٤).\n_________\n= وانظر: \"تفسير ابن فورك\" ٣/ ١٢/ أ، \"معاني القرآن\" للنحاس ٤/ ٥٢١، \"بحر العلوم\" للسمرقندي ٢/ ٤٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٢٨، \"النكت والعيون\" للماوردي ٤/ ٩١، \"معالم التنزيل\" للبغوي ٦/ ٣٤، \"تفسير القرآن\" للسمعاني ٣/ ٥٢٠.\n(١) الرداء: هو الثوب أو البرد الذي يضعه الإنسان على عاتقيه وبين كتفيه فوق ثيابه. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢١٧. والقول أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧٤.\nوانظر: \"أحكام القرآن\" للجصاص ٣/ ٣١٥، \"زاد المسير\" لابن الجوزي ٦/ ٣١، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢١٧.\n(٢) الأعراف: ٣١.\nأخرجه الطبري في \"جامع البيان\" ٨/ ١٦٠ من طريق علي بن أبي طلحة عن ابن عباس - ﵄- قال: كانوا يطوفون بالبيت عراة، فأمرهم الله أن يلبسوا ثيابهم ولا يتعروا.\n(٣) من (م)، (ح).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٨ من طريق علي بن أبي طلحة عن ابن عباس بلفظ قال: والزينة الظاهرة: الوجه وكحل العين، وخضاب الكف، والخاتم، فهذِه تظهر في بيتها لمن دخل من الناس عليها. وأخرجه أيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧٤ عن مجاهد.\nوأخرجه الطبري في \"جامع البيان\" عن قتادة والمسور بن مخرمة والشعبي وابن زيد. =","vol":"19","page":149},{"text":"وقال الضحاك (١) والأوزاعي (٢): الوجه والكفان (٣).\n_________\n= وانظر: \"معاني القرآن\" للنحاس ٤/ ٥٢٢، \"بحر العلوم\" للسمرقندي ٢/ ٤٣٧، \"الوسيط\" للواحدي ٣/ ٣١٦، \"معالم التنزيل\" للبغوي ٦/ ٣٤، \"تفسير القرآن\" للسمعاني ٥/ ٥٢٠.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧٤، وزاد: والخاتم.\nوانظر: \"الوسيط\" للواحدي ٣/ ٣١٦، \"معالم التنزيل\" للبغوي ٦/ ٣٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٩.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٣٤.\n(٣) وهذا القول رجحه الطبري في \"جامع البيان\" ومروي عن ابن عباس وعائشة وابن عمر - ﵁ - والنخعي وسعيد بن جبير وعطاء قال ابن كثير: وهذا هو المشهور عند الجمهور واستدل له بحديث: يا أسماء إن المرأة إذا بلغت المحيض لم تصلح أن يرى منها إلا هذا وهذا وأشار إلى وجهه وكفيه.\nوعليه يجوز للأجنبي أن ينظر من المرأة إلى وجهها ويديها بغير شهوة وهو مذهب أبي حنيفة والشافعي وقول في مذهب أحمد فإن كان لشهوة حرم عليه ذلك بدليل قوله - ﷺ - لعلي بن أبي طالب: \"لا تتبع النظرة النظرة .. \" رواه أحمد وحسنه الألباني وهذا القول -أعني تفسير ما ظهر منها بالوجه والكفين- فيه نظر وفي الآية قرينة تدل على عدم صحته وهي أن الزينة في لغة العرب هي ما تتزين به المرأة مما هو خارج عن أصل خلقتها كالحلي والحلل فتفسير الزينة ببعض بدن المرأة خلاف الظاهر ولا يجوز الحمل عليه إلا بدليل يجب الرجوع إليه.\nومما يدل على عدم صحته أيضًا أن لفظ الزينة يكثر تكرره في القرآن مرادًا به الزينة الخارجة عن أصل المُزين بها ولا يراد بها بعض أجزاء ذلك الشيء المزين بها كقوله تعالى: ﴿فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ﴾ [القصص: ٧٩] وقوله: ﴿قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ﴾ [طه: ٥٩] ومما يدل على عدم صحته أن الله نهى عن إبداء الزينة مطلقًا إلا ما ظهر منها وهي التي لابد أن تظهر كظاهر الثياب، ولذلك قال: ﴿إِلَّا مَا ظَهَرَ مِنْهَا﴾ ولم يقل إلا ما أظهرن منها، ثم نهى مرة أخرى عن إبداء =","vol":"19","page":150},{"text":"وقال الحسن: الوجه والثياب (١).\n_________\n= الزينة إلا لمن استثناهم فدل على أن الزينة الثانية غير الزينة الأولى فالزينة الأولى هي الزينة الظاهرة التي تظهر لكل أحد ولا يمكن إخفاؤها.\nوالزينة الثانية هي الزينة الباطنة التي يتزين بها ولو كانت هذِه الزينة جائزة لكل أحد لم يكن للتعميم في الأولى والاستثناء في الثانية فائدة معلومة.\nوأما ما ورد عن ابن عباس ﵄ فإنه يحمل كما قال شيخ الإسلام ابن تيمية\"رسالة في حجاب المرأة ولباسها في الصلاة\" (ص ١٩): على أن ابن عباس ذكر أول الأمرين، وابن مسعود ذكر آخر الأمرين يعني: أن ابن مسعود ذكر ما استقر عليه الأمر وابن عباس لما ذكر أنها الوجه واليدان ذكر ما كان عليه الأمر قبل ذلك.\nوله وجه آخر وهو أن تمام كلام ابن عباس: فهذِه تظهر في بيتها لمن دخل من الناس عليها، فهو مقيد في بيتها لكن الكثير ينقلون الشق الأول دون تمامه. فما نسب إلى ابن عباس بأن المراد من قوله (منها) الوجه والكفان ليس على إطلاقه وإنما هو مقيد في بيتها لمن دخل من الناس عليها ويؤيد هذا التوجيه تفسير ابن عباس لقوله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ﴾ أنه قال: أمر الله نساء المؤمنين إذا خرجن من بيوتهن في حاجة أن يغطين وجوههن من فوق رؤوسهن بالجلاليب وتبين عينًا واحدة. أخرجه الطبري في \"جامع البيان\" عنه، والله أعلم.\nانظر: \"تفسير ابن فورك\" ٣/ ١٢/ أ، \"الدر المنثور\" للسيوطي ٥/ ٧٥، \"معاني القرآن\" للنحاس ٤/ ٥٢٢، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢١٧، \"أضواء البيان\" للشنقيطي ٦/ ١٩٩، \"جامع البيان\" للطبري ١٨/ ١١٩، \"أحكام القرآن\" للجصاص ٣/ ٣١٥، \"أحكام القرآن\" لابن العربي ٣/ ١٣٦٨، \"رسالة الحجاب\" لابن عثيمين (٧).\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٩.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٢/ أ، \"بحر العلوم\" للسمرقندي ٣/ ٣١٥، \"معالم التنزيل\" للبغوي ٦/ ٣٤.","vol":"19","page":151},{"text":"وروت عائشة -﵂- عن النبي -ﷺ- قال: \"لا يحل لامرأة تؤمن بالله واليوم الآخر إذا عركت (١) أن تظهر إلا وجهها وبدها إلى ها هنا وقبض نصف الذراع\" (٢).\nوإنما رخص الله تعالى ورخص رسوله - ﷺ - في هذا القدر من بدن المرأة أن تبديها؛ لأنه ليس بعورة فيجوز لها كشفها في الصلاة وسائر بدنها عورة فيلزمها ستره.\n﴿وَلْيَضْرِبْنَ﴾ وليقين ﴿بِخُمُرِهِنَّ﴾ أي: مقانعهن وهو جمع الخمار\n_________\n(١) أي: حاضت. يقال للمرأة إذا حاضت عَرَكَتْ تَعْرُكُ عِرَاكَا فهي عارِك.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٢٢، \"لسان العرب\" لابن منظور ١٠/ ٤٧٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١١٩ بسنده من طريق ابن جريج قال، قالت عائشة: دخلت على ابنة أخي لأمي عبد الله بن الطفيل مزيَّنة، فدخل النبي -ﷺ- فأعرض، فقالت عائشة: يا رسول الله إنها ابنة أخي وجارية فقال: \"إذا عركت المرأة لم يحل لها أن تظهر إلا وجهها وإلا ما دون هذا وقبض على ذراع نفسه فترك بين قبضته وبين الكف مثل قبضة أخرى\" وهو مرسل.\nوأخرجه أبو داود، كتاب اللباس، باب فيما تبدي المرأة من زينتها (٤١٠٤)، والبيهقي في \"السنن الكبرى\" ٧/ ٨٦ من طريق خالد بن دريك، عن عائشة ﵂ أن أسماء بنت أبي بكر دخلت على رسول الله -ﷺ- عليها ثياب رقاق فأعرض رسول الله -ﷺ- وقال: \"يا أسماء إن المرأة إذا بلغت المحيض لم تصلح أن يرى منها إلا هذا وهذا وأشار إلى وجهه وكفيه\" قال أبو داود: هذا مرسل خالد بن دريك لم يدرك عائشة.\nقلت: وفي سنده أيضًا سعيد بن بشير ضعيف \"تقريب التهذيب\" لابن حجر (٢٢٨٩).","vol":"19","page":152},{"text":"غطاء رأس المرأة (١). ﴿عَلَى جُيُوبِهِنَّ﴾ صدورهن وليسترن بذلك شعورهن وقرطهن وأعناقهن. قالت عائشة ﵂: يرحم الله المهاجرات الأول لما أنزل الله تعالى هذِه الآية شققن أكثف (٢) مروطهن (٣) فاختمرن به (٤).\n﴿وَلَا يُبْدِينَ زِينَتَهُنَّ﴾ الخفية التي أمرن بتغطيتها، ولم يبح لهن كشفها في الصلاة، وللأجنبيين، وهي ما عدا الوجه والكفين وظهور القدمين.\n﴿إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ﴾.\nأي: نساء المؤمنين، فلا يحل لامرأة مسلمة أن تتجرد بين يدي\n_________\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٩٨)، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٢١٥، \"لسان العرب\" لابن منظور ٤/ ٢٥٧.\n(٢) أكثف: بالثاء أي أغلظها وأثخنها وفي رواية أخرى (أكنف) بالنون أي: أسترها وأصفقها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٥٣، ٢٠٦، \"لسان العرب\" لابن منظور ٩/ ٢٦٩، ٣٠٩.\n(٣) جمع مرط وهو الإزار.\n(٤) أخرجه البخاري معلقًا، كتاب التفسير، باب وليضربن بخمرهن .. (٤٧٥٨)، وأبو داود، كتاب اللباس، باب في قوله وليضربن .. (٤١٠٢) كلاهما من طريق الزهري عن عروة، عن عائشة به وزاد أبو داود رواية (أكنف) بالنون. وأخرجه البخاري موصولًا، كتاب التفسير، باب وليضربن بخمرهن .. (٤٧٥٩)، والنسائي في \"السنن الكبرى\"، كتاب التفسير (١١٣٦٣) كلاهما من طريق الحسن بن مسلم عن صفية بنت شيبة، عن عائشة نحوه.","vol":"19","page":153},{"text":"امرأة مشركة إلا أن تكون أمة لها، فذلك قوله ﷿: ﴿أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ﴾ عن ابن جريج (١).\nوروى هشام بن الغاز عن عبادة بن نُسَيّ أنه كره أن تقبل النصرانية المسلمة أو ترى عورتها، يتأول: ﴿أَوْ نِسَائِهِنَّ﴾ (٢).\nوقال عبادة: كتب عمر بن الخطاب - ﵁ - إلى أبي عبيدة بن الجراح - ﵁ -: أما بعد: فقد بلغني أن نساء يدخلن الحمامات معهن نساء أهل الكتاب فامنع ذلك وحل دونه.\nقال: ثم إن أبا عبيدة - ﵁ - قال في ذلك المقام مبتهلًا: اللهم أيما امرأة تدخل الحمام من غير علة ولا سقم، تريد البياض لوجهها فسود\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢١، وانظر: \"معالم التنزيل\" للبغوي ٦/ ٣٥.\nوالراجح أن حكم المرأة مع المرأة حكم الرجل مع الرجل سواء ولا فرق بين المسلمتين وبين المسلمة والذمية كما لا فرق بين الرجلين المسلمين وبين المسلم والذمي في النظر وهو رواية عن أحمد ويدل عليه:\n١ - أن الكافرات من اليهوديات والمشركات قد كن يدخلن على نساء النبي - ﷺ - فلم يكن يحتجبن ولا أمرن بحجاب.\n٢ - أن الحجب بين الرجال والنساء لمعنى لا يوجد بين المسلمة والذمية فوجب ألا يثبت الحجب بينهما كالمسلم مع الذمي.\n٣ - أن الحجب يجب بنص أو قياس ولم يوجد واحد منهما وأما قوله: ﴿أَوْ نِسَائِهِنَّ﴾ فيحتمل أن يكون المراد به جملة النساء. انظر: \"المغني\" لابن قدامة ٩/ ٥٠٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٠ قال: حدثنا القاسم قال حدثني الحسين، قال حدثني عيسى بن يونس عن هشام به.","vol":"19","page":154},{"text":"وجهها يوم تبيض الوجوه (١).\nوقال بعضهم: أراد بقوله: ﴿أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ﴾ مماليكهن وعبيدهن فإنه لا بأس عليهن أن يُظهرن لهم من زينتهن ما يُظهرن لذوي محارمهن (٢).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢١، قال حدثني الحسين قال حدثني عيسى بن يونس، عن هشام، عن عبادة به. وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢٢٠ - ٢٢١ قال: روى سعيد بن منصور في \"سننه\" حدثنا إسماعيل ابن عياش، عن هشام بن الغاز، عن عبادة بن نسي، عن أبيه، عن الحارث بن قيس أن عمر بن الخطاب كتب إلى أبي عبيدة فذكره دون قوله: ثم إن أبا عبيدة قام في ذلك ...\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢١ عن مخلد التميمي.\nوقال النحاس في \"معاني القرآن\" ٤/ ٥٢٣: وهذا القول معروف من قول عائشة وأم سلمة.\nوهذا هو الراجح فيجوز للمؤمنات إظهار زينتهن لما ملكت أيمانهن كالمحارم. ويدل عليه:\n١ - ما روت أم سلمة ﵂ أن رسول الله - ﷺ - قال: \"إذا كان لإحداكن مكاتب فملك ما يؤدي فلتحجب منه\" رواه أبو داود، كتاب العتق، باب في الطيرة (٣٩٢١) وغيره.\nفدل على أن العبد إذا لم يملك ما يؤدي لم يجب الاحتجاب منه.\n٢ - حديث: \"إنه ليس عليك بأس إنما هو أبوك وغلامك\" أخرجه أبو داود، كتاب اللباس (٤١٠٠).\n٣ - أنه يشق التحرز منه فأبيح له ذلك كذوي المحارم.\nانظر: \"المغني\" لابن قدامة ٩/ ٤٩٥، \"أحكام القرآن\" للجصاص ٣/ ٣١٨، \"أحكام القرآن\" لابن العربي ٣/ ١٣٧٢، \"تفسير القرآن\" للسمعاني ٣/ ٥٢٢.","vol":"19","page":155},{"text":"﴿أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ﴾ وهم الذي يتبعونكم ليصيبوا من فضل طعامكم، ولا حاجة لهم في النساء، ولا يشتهونهن. وقال ابن عباس - ﵁ -: هو الذي لا تستحي منه النساء (١). وعنه: الأحمق والعنين (٢).\nوقال مجاهد: الأبله الذي لا يعرف شيئًا من النساء (٣).\nوقال الحسن: هو الذي لا ينتشر (٤)، وقال سعيد بن جبير: المعتوه (٥)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٢ من طريق أبي إسحاق عمن حدثه عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٧٨ وزاد نسبته للفريابي وابن أبي شيبة وعبد ابن حميد.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧٨، والبيهقي في \"السنن الكبرى\" ٧/ ٩٦، وذكره السيوطي في \"الدر المنثور\" ٥/ ٧٨، وزاد نسبته لابن المنذر وابن مردويه.\nوانظر: \"تفسير ابن حبيب\" ٢٠٩/ أ، \"الكفاية\" للحيري ٢/ ٦٢/ أ.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٢، والبستي في \"تفسيره\" (ص ٣٥٧) (٥٨٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\"٨/ ٢٥٧٨، والثوري في \"تفسيره\" (٢٢٥)، وآدم في \"تفسير مجاهد\" (٤٩٢)، وذكره السيوطي في \"الدر المنثور\" ٥/ ٧٥، وزاد نسبته لعبد بن حميد وابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٢/ ب.\n(٤) انظر: \"تفسير ابن حبيب\" ٢٠٩/ أ، \"معالم التنزيل\" للبغوي ٦/ ٣٥.\nوهو بلفظ مقارب في \"زاد المسير\" لابن الجوزي ٦/ ٣١، \"تفسير الحسن\" ٢/ ١٥٧.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٣.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٧٥، وزاد نسبته لابن أبي شيبة.","vol":"19","page":156},{"text":"وقال عكرمة: المجبوب (١).\nروى الحكم بن أبان عنه: المُخنّث الذي لا يقوم زبَّه (٢).\nروى الزهري (٣) عن عروة (٤) عن عائشة - ﵂ - قالت: كان رجل يدخل على أزواج النبي - ﷺ - مخنث (٥)، كانوا يعدونه من غير أولي الإربة، فدخل النبي - ﷺ - يومًا وهو عند بعض نسائه (٦) وهو ينعت امرأة (٧) فقال: إنها إذا أقبلت أقبلت بأربع وإذا أدبرت أدبرت\n_________\n(١) المجبوب: هو الخصي الذي قد استؤصل ذكره وخصيتاه.\n\"لسان العرب\" لابن منظور ١/ ٢٤٩.\nوانظر القول في \"تفسير ابن حبيب\" ٢٠٩/أ، \"الكفاية\" للحيري ٢/ ٦٢/ أ، \"معالم التنزيل\" للبغوي ٦/ ٣٥.\nوأخرج البستي في \"تفسيره\" (ص ٤٥٨) (٥٨٦) من طريق جابر الجعفي عنه قال: العنين.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٧٩، وجعله الكرماني من الغريب كما في \"غرائب التفسير\" ٢/ ٧٩٥.\nوهذا القول رواه عكرمة عن ابن عباس. وذكره السيوطي في \"الدر المنثور\" ٥/ ٧٨، ونسبه لابن أبي شيبة وعبد بن حميد وابن المنذر وابن أبي حاتم.\n(٣) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٤) ابن الزبير، ثقة.\n(٥) وكان اسمه هِيتٌ على الراجح.\nانظر: \"فتح الباري\" لابن حجر ٩/ ٣٣٤.\n(٦) وهي أم سلمة كما جاء مصرحًا به في بعض روايات الحديث.\nانظر: \"صحيح البخاري\"، كتاب النكاح، باب ما ينهى من دخول .. (٥٢٣٥).\n(٧) وهي بادية بنت غيلان بن سلمة.\nانظر: \"فتح الباري\" لابن حجر ٩/ ٣٣٥.","vol":"19","page":157},{"text":"بثمان (١). فقال النبي - ﷺ -: \"ألا أرى هذا يعلم ما ها هنا لا يدخلن هذا عليكم\" (٢)، فحجبوه (٣).\nوقال ابن زيد: هو الذي يتبع القوم حتى كأنه منهم، ونشأ فيهم، وليس له في نسائهم إربة، وإنما يتبعهم لإرفاقهم إياه (٤).\n_________\n(١) وصفها بأنها مملوءة البدن بحيث يكون لبطنها عكن وذلك لا يكون إلا للسمينة من النساء، وجرت عادة الرجال غالبًا في الرغبة فيمن تكون بتلك الصفة.\nانظر: \"فتح الباري\" لابن حجر ٩/ ٣٣٥.\n(٢) في الأصل: وهذا فحجبوه، وزيادة: وهذا خطأ فحذفتها.\n(٣) أخرجه مسلم، كتاب السلام، باب مغ المخنث من الدخول على النساء الأجانب (٢١٨١)، وأبو داود، كتاب اللباس، باب قوله غير أولي الإربة (٤١٠٧).\nوالنسائي في \"السنن الكبرى\"، كتاب عشرة النساء (٩٢٤٧) جميعهم من طريق معمر عن الزهري به، وأخرجه البخاري، كتاب النكاح، باب ما ينهى من دخول المتشبهين بالنساء على المرأة (٥٢٣٥)، وفي المغازي، باب غزوة الطائف (٤٣٢٤)، مسلم، كتاب السلام، باب مغ المخنث من الدخول على النساء الأجانب (٢١٨٠).\nوأبو داود، كتاب الأدب، باب الحكم في المخنثين (٤٩٢٩)، والنسائي في \"السنن الكبرى\"، كتاب عشرة النساء (٩٢٤٩)، وابن ماجه، كتاب النكاح، باب في المخنثين (١٩٥٢)، وفي الحدود، باب المخنثين (٢٦١٤) جميعهم عن أم سلمة بنحوه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٣.\nوهذِه الأقوال الثانية لا تعارض بينها فهي من اختلاف التنوع، يجمعها ما ذكره المصنف أولًا وهو أنهم الأتباع الذين ليست لهم حاجة إلى النساء ولا يشتهونهن.\nوهو ما قاله الطبري في \"جامع البيان\" والنحاس والزجاج وغيرهم.\nوانظر: هذِه الأقوال وغيرها مع اختلاف في ألفاظ القائلين في: =","vol":"19","page":158},{"text":"والإربَة والأَرَب: الحاجة، يقال: أَرِبْتُ إلى كذا، آرِبُ أَرَبًا إذا احتجت إليه (١).\nواختلف القراء في قوله: ﴿غَيْرِ﴾.\nفنصبه أبو جعفر وابن عامر وعاصم برواية أبي بكر والمفضل (٢) وله وجهان:\nأحدهما: الحال والمقطع؛ لأن (التابعين) معروفة و(غير) نكرة.\nوالآخر: الاستثناء ويكون (غير) بمعنى (إلا) (٣).\n_________\n= \"تفسير ابن حبيب\" ٢٠٩/أ، \"الكفاية\" للحيري ٢/ ٦٢/ أ، \"زاد المسير\" لابن الجوزي ٦/ ٣٣، \"النكت والعيون\" للماوردي ٤/ ٩٥، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٢٢، \"معاني القرآن\" للنحاس ٤/ ٥٢٥، \"معاني القرآن\" للزجاج ٤/ ٤٢، \"تفسير غريب القرآن\" لابن قتيبة (٣٠٣)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٥.\n(١) انظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ٨٩، \"لسان العرب\" لابن منظور ١/ ٢٠٨، \"القاموس المحيط\" للفيروزآبادي ١/ ١٥٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٧٢)، \"تحفة الأريب\" لأبي حيان الأندلسي (٤١)، \"معاني القرآن\" للنحاس ٤/ ٥٢٦.\n(٢) لم أقف على رواية المفضل عن عاصم بل الكل يذكرون رواية أبي بكر عن عاصم.\nانظر: \"السبعة\" لابن مجاهد (٤٥٤)، \"التيسير\" للداني (١٣١)، \"الغاية في القراءات\" لابن مهران الأصبهاني (٣٣٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٢، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٦)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٥.\n(٣) والوجهان أجازهما الفراء والزجاج والنحاس وأبو علي وغيرهم والحال أجود عند الفراء. =","vol":"19","page":159},{"text":"وقرأ الباقون بالخفض (١) على نعت التابعين (٢).\n﴿أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ﴾ أي: لم يكشفوا عن عورات النساء لجماعهن فيطلعون عليها، والطفل يكون واحدًا وجمعًا (٣).\n﴿وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ﴾ يعني: ولا يحركنها إذا مشين.\n﴿لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ﴾ يعني: الخَلْخَال والحلي (٤).\n_________\n= انظر: \"معاني القرآن\" للفراء ٢/ ٢٥٠، \"معاني القرآن\" للزجاج ٤/ ٤٢، \"إعراب القرآن\" للنحاس ٢/ ٤٣٩، \"الحجة\" لابن خالويه (٢٦١)، \"مشكل إعراب القرآن\" لمكي ٢/ ٥١١، \"معاني القراءات\" للأزهري ٢/ ٢٠٥، \"الحجة\" لابن زنجلة (٤٩٦)، \"شرح الهداية\" ٢/ ٤٤٠، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٦، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩١١، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٥، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٨١، \"الكشاف\" للزمخشري ٣/ ٢٦٦، \"البحر المحيط\" لأبي حيان ٦/ ٤١٢، \"الدر المصون\" للسمين الحلبي ٨/ ٣٩١، \"جامع البيان\" للطبري ١٨/ ١١٧.\n(١) وهي قراءة ابن كثير ونافع وأبو عمرو وحمزة والكسائي وحفص عن عاصم.\n(٢) وجاز نعت (التابعين) وإن كان معرفًا بالألف واللام؛ لأنه غير مقصود به قوم بأعيانهم، إنما هو جنس، فهو نكرة في المعنى.\n(٣) والمراد به هنا الجمع بدليل قوله: ﴿الَّذِينَ لَمْ يَظْهَرُوا﴾ وفي مصحف حفصة ﵂؛ (أو الأطفال).\nانظر: \"معاني القرآن\" للنحاس (٥٢٦)، \"معاني القرآن\" للأخفش ٢/ ٦٤١، \"مجاز القرآن\" لأبي عبيدة ٢/ ٤٤، \"تأويل مشكل القرآن\" لابن قتيبة (٢٨٤)، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٣٦.\n(٤) وذلك أن المرأة كانت في الجاهلية تلبس الخلخال والحلي في رجلها فإذا مرت بملأ ضربت برجليها ليسمع صوت خلخالها، وفي ذلك إغراء وفتنة حتى كان =","vol":"19","page":160},{"text":"﴿وَتُوبُوا إِلَى اللَّهِ جَمِيعًا﴾ من التقصير الواقع في أمره ونهيه.\nوقيل معناه: وارجعوا (١) إلى طاعة الله فيما أمركم ونهاكم من الآداب المذكورة في هذِه السورة (٢) ﴿أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ﴾.\n\n<span data-type=\"title\" id=toc-3209>٣٢ </span>- وله ﷿: ﴿وَأَنْكِحُوا الْأَيَامَى مِنْكُمْ﴾\nيعني: زوجوا أيها المؤمنون من لا زوج له من أحرار رجالكم ونسائكم.\n﴿وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ﴾ وقرأ الحسن: (من عبيدكم) (٣).\n_________\n= بعض العرب يتغزل بذلك كما قال الشاعر الأعشى:\nتسمع للحلي وسواسًا إذا انصرفت ... كما استعان بريح عشرقٌ زجل\nوسماع صوت الخلخال يحرك الشهوة أشد من إبدائه.\nفنهى الله المؤمنات عن ذلك صيانة للشرف وطردًا للرذيلة.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢١٨، \"معاني القرآن\" للزجاج ٤/ ٤٠.\n(١) في الأصل: وراجعوا، وفي (م): ورجعوا طاعة الله والتصويب من (ح).\n(٢) كغض البصر وحفظ الفرج والاستئذان عند الدخول والتسليم على أهلها وغير ذلك من أمره ونهيه. وهذا القول قال به الطبري في \"جامع البيان\" ١٨/ ١٢٥، والأول أولى لعمومه ويدخل فيه الرجوع إلى طاعة الله فيما أمره ونهى في هذِه السورة دخولًا أوليًّا.\n(٣) وهي قراءة شاذة. أخرجها عبد بن حميد وابن المنذر عنه كما فى \"الدر المنثور\" ٥/ ٨٠، ونسبت أيضًا لمجاهد.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٥٢٨، \"إتحاف فضلاء البشر\" للدمياطي (٣٢٤)، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٣/ أ، \"البحر المحيط\" لأبي حيان ٦/ ٤١٥، \"تفسير الحسن\" ٢/ ١٥٧، \"مختصر في شواذ القرآن\" لابن خالويه (١٠٢).","vol":"19","page":161},{"text":"والأيامى: جمع الأَيِّم، وهو من لا زوج له من رجل وامرأة (١).\nيقال: رجل أَيِّم وامرأة أيِّمٌ وأَيِّمةٌ.\nالفعل منه: آمت المرأة تأيم أَيْمَةً وأُيُومًا وتأيَّمَتْ تأيُّمًا (٢).\nقال الشاعر:\nألم تر أن الله أظهر دينه ... وسعد بباب القادسية معصم\nفأُبْنَا وقد آمت نساء كثيرة ... ونسوةُ سعدٍ ليس منهن أَيِّم (٣)\nوقال آخر:\n_________\n(١) في (م): بعل أو امرأة، وفي (ح): رجل أو امرأة.\n(٢) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٣٠٤)، \"تحفة الأريب\" لأبي حيان الأندلسي (٥٠)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٠٠)، \"عمدة الحفاظ\" للسمين الحلبي ١/ ١٤٥، \"لسان العرب\" لابن منظور ١٢/ ٣٩، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٨٥، \"تفسير ابن حبيب\" ٢٠٩/أ، \"الكفاية\" للحيري ٢/ ٦٢/ أ.\n(٣) قائله رجل من بجيلة.\nومعنى أظهر: نصر، وأبنا: رجعنا، وسعد: هو الصحابي الجليل سعد بن أبي وقاص - ﵁ -.\nوفي البيت هجاء لسعد - ﵁ - فلما بلغه دعا على القائل فقال: اللهم اقطع لسانه ويده عني بما شئت. فرمي وقطع لسانه وخرس.\nوالشاهد فيه قوله: آمت حيث جاءت على الفعل، وقوله: (أيم) أطلقت على المرأة.","vol":"19","page":162},{"text":"فإن تنكحي أنكح وإن تتأيمي (١) ... وإن كنت أفتى منكم (أتأيم) (٢) (٣)\nوفسر بعض الفقهاء الآية على الحتم والإيجاب، وأوجب النكاح على من استطاعه (٤).\nوتأولها الباقون على الندب والاستحباب وهو الصحيح المشهور، والذي عليه الجمهور.\nقال الشافعي- رحمة الله عليه-: وأحب للرجل والمرأة أن يتزوجا إذا تاقت أنفسهما إليه؛ لأن الله تعالى أمر به ورضيه، وندب إليه.\nوبلغنا أن النبي - ﷺ - قال: \"تناكحوا تكثروا فإني أباهي بكم الأمم حتى بالسقط\" (٥).\n_________\n(١) في الأصل: تأيمي، والتصويب من (م)، (ح).\n(٢) في الأصل: أنا أيم، والتصويب من (م)، (ح).\n(٣) الشاهد فيه قوله: تتأيمي، وأتأيم؛ حيث جاءت على الفعل وإطلاقها على الرجل والمرأة، وانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٥، \"جامع البيان\" للطبري ١٨/ ١٢٥، \"لسان العرب\" لابن منظور ١٢/ ٣٩، \"أحكام القرآن\" للجصاص ٣/ ٣٢٠.\n(٤) وهذا مذهب أهل الظاهر ورواية عن أحمد.\nانظر: \"المحلى\" لابن حزم ٩/ ٤٤٣، \"المغني\" لابن قدامة ٩/ ٣٤٠.\n(٥) أخرجه عبد الرزاق في \"مصنفه\" ٦/ ١٧٣ عن سعيد بن أبي هلال مرسلًا.\nوأخرجه صاحب مسند \"الفردوس\" ٢/ ١٣٠ (٢٦٦٣).\nقال ابن حجر في \"التلخيص الحبير\" ٣/ ٢٦٤: أخرجه من طريق محمد بن الحارث عن محمد بن عبد الرحمن البيلماني، عن أبيه، عن ابن عمر، قال: قال رسول الله - ﷺ -: \"حجوا تستغنوا وسافروا تصحوا وتناكحوا تكثروا؛ فإني مباهٍ بكم الأمم\". والمحمدان ضعيفان. =","vol":"19","page":163},{"text":"وقال - ﷺ -: \"من أحب فطرتي فليستن بسنتي وهي النكاح\" (١).\n_________\n= وقال العراقي \"المغني عن حمل الأسفار\" ٢/ ٢٥: أخرجه ابن مردويه في \"تفسيره\" من حديث ابن عمر دون قوله بالسقط وإسناده ضعيف.\nوذكره بهذِه الزيادة البيهقي في \"معرفة السنن والآثار\" ٥/ ٢١٩ عن الشافعي أنه بلغه.\nوفي الباب عن أبي أمامة أخرجه البيهقي في \"السنن الكبرى\" ٧/ ٧٨ بلفظ: \"تزوجوا فإني مكاثر بكم الأمم ولا تكونوا كرهبانية النصارى\"وفيه محمد بن ثابت ضعيف.\nوعن أنس صححه ابن حبان كما في \"الإحسان\" ٦/ ١٣٤ (٤٠١٧) بلفظ: \"تزوجوا الولود الودود فإني مكاثر بكم الأمم يوم القيامة\".\nوعن عياض بن غنم أخرجه الحاكم في \"المستدرك\" ٣/ ٣٢٩ (٥٢٦٩) بلفظ: \"لا تزوجن عاقرًا ولا عجوزًا فإني مكاثر\" وإسناده ضعيف.\nوعن معقل بن يسار أخرجه أبو داود، كتاب النكاح، باب من تزوج الولود (٢٠٥٠)، والنسائي، كتاب النكاح، باب كراهية تزويج العقيم ٦/ ٦٥ بلفظ: \"تزوجوا الولود الودود فإني مكاثر بكم الأمم\".\nوالحديث بمجموع طرقه صحيح دون زيادة (حتى بالسقط).\n(١) أخرجه سعيد بن منصور في \"سننه\"١/ ١٣٨ (٤٨٧)، وأبو يعلى في \"مسنده\" ٥/ ١٣٣ (٢٧٤٨)، والجصاص في \"أحكام القرآن\" ٣/ ٣٢٠.\nثلاثتهم من طريق سفيان بن عيينة عن إبراهيم بن ميسرة، عن عبيد بن سعد، عن النبي - ﷺ -.\nوأخرجه عبد الرزاق في \"مصنفه\" ٦/ ١٦٩ (١٠٣٧٨)، وأبو يعلى في \"الأفراد\" كما في \"الإصابة\" لابن حجر ٤/ ٢٠٤، والبيهقي في \"السنن الكبرى\" ٧/ ٧٨، والواحدي في \"الوسيط\" ٣/ ٣١٨.\nجميعهم من طريق ابن جريج عن إبراهيم بن ميسرة به.\nوالحديث رواته ثقات إلا أنه مرسل فعبيد بن سعد ليس صحابيًّا وإن كان أبو يعلى قد أخرجه من هذا الوجه ظنًّا منه أن عبيد بن سعد صحابي.","vol":"19","page":164},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٥٢: رجاله ثقات إن كان عبيد بن سعد صحابيًّا وإلا فهو مرسل.\nوقال ابن حجر في \"الإصابة\" ٤/ ٢٠٤: ويغلب على الظن أنه تابعي.\nوالحديث له شواهد:\n١ - عن أبي هريرة - ﵁ - قال: قال رسول الله - ﵁ -: \"من أحب فطرتي فليستن بسنتي\"، قال: \"من سنتي النكاح\".\nوأخرجه ابن عدي في \"الكامل\" ٧/ ٨٧، وذكره البيهقي في \"السنن الكبرى\" معلقًا ٧/ ٧٨ كلاهما من طريق أبي حُرَة عن الحسن، عن أبي هريرة، عن النبي - ﷺ -.\nوإسناده ضعيف فيه أبو حُرَّة واسمه واصل بن عبد الرحمن البصري: صدوق عابد كان يدلس عن الحسن \"تقريب التهذيب\" لابن حجر (٧٤٣٥)، وروايته هنا عن الحسن.\nوذكره السيوطي في \"الجامع\" وحسنه كما في \"فيض القدير\" للمناوي ٦/ ٣٢ وكأنه حسنه لشواهده.\nوضعفه الألباني في \"ضعيف الجامع الصغير\" (٥٤٣٨)، وانظر: \"سلسلة الأحاديث الضعيفة\" (٢٥٠٩).\n٢ - عن عائشة ﵂ قالت: قال رسول الله - ﷺ -: \"النكاح من سنتي فمن لم يعمل بسنتي فليس مني .. \".\nوأخرجه ابن ماجه، كتاب النكاح، باب ما جاء في فضل النكاح (١٨٤٦) عن عيسى بن ميمون، عن القاسم، عن عائشة.\nوإسناده ضعيف، رجاله ثقات غير عيسى بن ميمون المدني ضعيف. \"تقريب التهذيب\" لابن حجر (٥٣٧٠).\nوأورده الألباني في \"سلسلة الأحاديث الصحيحة\" (٢٣٨٣) وصححه لشواهده.\n٣ - عن أنس في قصة الرهط: \" .. وأتزوج النساء فمن رغب عن سنتي فليس مني\" أخرجه البخاري ومسلم.\nفهذِه الأحاديث وغيرها تشهد لحديث عبيد بن سعد المرسل.","vol":"19","page":165},{"text":"ويقال: إن الرجل ليرفع العذاب عنه بدعاء ولده من (١) بعده.\nقال: ومن لم تتق نفسه إلى ذلك فأُحبّ أن يتخلَّى لعبادة الله تعالى. وذكَرَ اللهُ ﴿وَالْقَوَاعِدُ مِنَ النِّسَاءِ﴾ وذكر عبدًا أكرمه فقال: ﴿وَسَيِّدًا وَحَصُورًا﴾ (٢).\nوالحصور الذي لم يأت (٣) النساء (٤) ولم يندبهم إلى النكاح (٥).\n_________\n(١) من (م)، (ح).\n(٢) آل عمران: ٣٩.\n(٣) في (ح): لا يأتي.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣/ ٢٥٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٦٣٢ عن ابن مسعود وابن عباس وسعيد بن المسيب وسعيد بن جبير والضحاك ومجاهد وقتادة والسدي والحسن وغيرهم قالوا ﴿وَحَصُورًا﴾ الذي لا يأتي النساء.\nوانظر: \"معجم مقاييس اللغة\" لابن فارس ٢/ ٧٢، \"لسان العرب\" لابن منظور ٤/ ١٩٤، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٣٨)، \"تفسير غريب القرآن\" لابن قتيبة (١٠٤).\n(٥) أي: أن الله لم يندب القواعد من النساء وكذلك يحيى بن زكريا -الحصور﵇ إلى النكاح.\nقلت: وفي هذا الاستدلال نظر: وذلك أن من يرى أن النكاح أفضل من التخلي للعبادة لا يقول بالنهي عن القعود، بل يجوز القعود عن النكاح، وإن كان النكاح أفضل.\nوأيضًا لم يندب الله القواعد من النساء إلى النكاح؛ لأنهن لا طمع لهن فيه.\nوأما قوله ﴿وَسَيِّدًا وَحَصُورًا﴾ ومدحه ليحيى بذلك فإننا متعبدون بشريعة محمد - ﷺ - الذي كان يرغب في النكاح ويمدحه ويحث عليه.\nوقد يكون عزوف يحيى ﵇ عنه لأمر خاص به.","vol":"19","page":166},{"text":"فدل أن المندوب إليه من يحتاج إليه (١).\nذكر (٢) ما ورد في الأخبار عن الترغيب في النكاح\n[١٩٣٥] أخبرنا أبو عمرو بن أبي الفراتي (٣)، قال: أخبرنا عبد الله ابن إسحاق الجرجاني (٤)، قال: حدثنا أبو حامد محمد بن هارون الحضرمي (٥)، قال: حدثنا محمد بن يحيى الأزدي (٦)، قال: حدثنا محمد بن عبد الله (٧) الأنصاري (٨)، قال: حدثنا أشعث (٩)، عن الحسن (١٠)، عن سمرة (١١) أن النبي - ﷺ - نهى عن التبتل (١٢).\n_________\n(١) انظر قول الشافعي بنصه في \"مختصر المزني\" ٩/ ١٧٥.\n(٢) في (م)، (ح): باب ذكر.\n(٣) أحمد بن أُبي الفراتي، لم يذكر بجرح أو تعديل.\n(٤) عبد الله بن إسحاق بن يعقوب أبو أحمد الجرجاني، قال الذهبي: كتب عنه الدارقطني وأشار إلى ضعفه: \"ميزان الاعتدال\" ٣/ ١٠٦.\n(٥) ثقة.\n(٦) ثقة.\n(٧) من (م)، (ح).\n(٨) الأنصاري البصري القاضي، ثقة.\n(٩) أشعث بن عبد الملك الحُمْراني بصري، يكنى أبا هانئ، ثقة، فقيه.\n(١٠) البصري ثقة فقيه كان يرسل كثيرا ويدلس.\n(١١) الصحابي المشهور.\n(١٢) [١٩٣٥] الحكم على الإسناد:\nإسناده ضعيف فيه عبد الله بن إسحاق الجرجاني، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي شيبة في \"مصنفه\" ٤/ ١٢٨، والنسائي، كتاب النكاح، باب النهي =","vol":"19","page":167},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عن التبتل ٦/ ٥٩، والترمذي، كتاب النكاح، باب النهي عن التبتل (١٠٨٢)، وابن ماجه، كتاب النكاح، باب النهي عن التبتل (١٨٤٩)، وأحمد في \"مسنده\" ٥/ ١٧ (٢٠١٩١)، والطبراني في \"المعجم الكبير\" ٧/ ٢١٤ (٦٨٩٣)، وابن الجارود في \"المنتقى\" النكاح (٦٧٣)، جميعهم من طرق عن قتادة، عن الحسن، عن سمرة به. وعند الترمذي وابن ماجه: وزاد زيد بن أخزم في حديثه: وقرأ قتادة: ﴿وَلَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَاجًا وَذُرِّيَّةً﴾.\nوقد اختلف عن الحسن فيه:\nفأخرجه النسائي في \"المجتبى\" كتاب النكاح، باب النهي عن التبتل ٦/ ٥٩، وأحمد في \"المسند\" ٦/ ١٢٥ (٢٤٩٤٣) من طرق عن أشعث، عن الحسن، عن سعد بن هشام، عن عائشة أن النبي - ﷺ - نهى عن التبتل، وتابعه مبارك بن فضالة لكنه أوقفه أخرجه أحمد في \"المسند\" ٦/ ٩١ (٢٤٦٠١)، وتابعه على وقفه أيضًا حصين بن نافع أخرجه أحمد في \"المسند\" ٦/ ٩٧ (٢٤٦٥٨).\nوهاتان الروايتان يعضدان رواية أشعث فيصح الحديث عن عائشة مرفوعًا وموقوفًا. وهذا الاختلاف عن الحسن في إسناده تكلم فيه العلماء. قال النسائي: قتادة أثبت وأحفظ من أشعث وحديث أشعث أشبه بالصواب، والله أعلم.\nوقال الترمذي: حديث حسن غريب وروى الأشعث بن عبد الملك هذا الحديث عن الحسن، عن سعيد بن هشام، عن عائشة، عن النبي - ﷺ - نحوه ويقال كلا الحديثين صحيحين.\nوقال ابن أبي حاتم في \"علل الحديث\" ١/ ٤٠٢ (١٢٠٣): سألت أبي عن حديث رواه أشعث بن الحسن عن سعيد بن هشام، عن عائشة أن النبي - ﷺ - نهى عن التبتل ورواه معاذ بن هشام، عن أبيه، عن قتادة، عن الحسن، عن سمرة .. قلت: أيهما أصح؛ قال أبي: قتادة أحفظ من أشعث، وأحسب الحديثين صحيحين؛ لأن لسعد بن هشام قصة في سؤاله عائشة في ترك النكاح يعني التبتل.\nولم أقف على الرواية وقد ذكرها المصنف عن أشعث، عن الحسن، عن سمرة. فالله أعلم. =","vol":"19","page":168},{"text":"[١٩٣٦] وأخبرنا الحسين بن محمد (بن الحسين) (١) الحدثي (٢)، قال: حدثنا محمد بن علي بن الحسن الصوفي (٣)، قال: حدثنا محمد ابن صالح بن ذريح (٤)، قال: حدثنا جُبَارة (٥) بن المُغَلِّس (٦)، (قال: حدثنا مِندل (٧)، عن ابن جريج (٨)، عن أبي المُغَلِّس (٩) عن أبي\n_________\n= وفي الباب عن سعيد بن أبي وقاص أخرجه البخاري، كتاب النكاح، باب ما يكره من التبتل والخصاء (٥٠٧٤)، وعن عائشة أخرجه النسائي في \"المجتبى\" ٦/ ٥٨ كتاب النكاح، باب النهي عن التبتل، وعن أنس أخرجه أحمد في \"المسند\" ٣/ ١٥٨ (١٢٦١٣)، وعن أبي هريرة أخرجه أحمد في \"المسند\" ٢/ ٢٨٩ (٧٨٩١) جميعهم بمعناه.\n(١) من (م)، (ح).\n(٢) ابن فنجويه ثقة صدوق، كثير الرواية للمناكير.\n(٣) الدينوري ثقة أحاديثه مستقيمة.\n(٤) ثقة.\n(٥) في الأصل: جنادة، والتصويب من (م) ومصادر ترجمته.\n(٦) ضعيف.\n(٧) مِنْدَل بن علي العنزي، أبو عبد الله الكوفي، ويقال: اسمه عمرو، ومندل لقبه ولد سنة (١٠٣ هـ) ومات سنة (١٦٧ هـ) كان أثبت من أخيه حبان وكان أصغر منه؛ قال عبد الله بن أحمد عند أبيه: ضعيف الحديث؛ وقال ابن حبان: كان ممن يرفع المراسيل ويسند الموقوفات من سوء حفظه فاستحق الترك. قال ابن معين: ليس به بأس، يكتب حديثه. وفي رواية عنه قال: ليس بشيء، وفي أخرى قال: مندل وحبان ضعيفان وهما أحب إلى من قيس بن الربيع. انظر: \"الجرح والتعديل\" ٨/ ٣٤٨، \"تهذيب الكمال\" ٢٨/ ٤٩٣ \"تهذيب التهذيب\" (٦٨٨٣).\n(٨) عبد الملك بن عبد العزيز بن جريج ثقة فقيه فاضل، كان يدلس ويرسل.\n(٩) ساقطة في الأصل، ووقع في (م): عن أبي جريج عن المغلس وهو خطأ ووقع في (ح): مندل بن جريج عن المغلس وهو خطأ أيضًا. =","vol":"19","page":169},{"text":"نجيح السلمي (١) - ﵁ - قال: قال رسول الله - ﷺ -: \"من كان له ما يتزوج فلم يتزوج فليس منا\" (٢).\n_________\n= وميمون أبو المغلس، ويقال: اسمه عمرو، قال ابن حبان: يروي عن أبي بحيح وله صحبة لا تعتبر وقد قيل إن اسم أبي المغلس، عمرو، روى له أبو داود في المراسيل. قال الذهبي: لا يعرف ولا هو بحجة تفرد عنه ابن جريج. وقال ابن حجر: مقبول انظر: \"الجرح والتعديل\" ٨/ ٢٣٦، \"الثقات\" ٥/ ٤١٩، \"تهذيب الكمال\" ٢٩/ ٢٤٣، \"ميزان الاعتدال\" ٤/ ٥٧٦، \"تقريب التهذيب\" (٧٠٥٨).\n(١) قال ابن الأثير: هو عمرو بن عبسة، فإنه سلمي وحديثه في النكاح مشهور، وقال الذهبي: بل هو العرباض بن سارية. قال الحافظ: وجزم به الحاكم أبو أحمد، وجزم البغوي بأنه ليس سلميا، وقال: يشك في صحبته. انظر \"أسد الغابة\" ٦/ ٣١١، \"الإصابة\" ٧/ ٣٣٨.\nويقال هو يسار المكي، أبو نجيح مولى ثقيف، والد عبد الله بن أبي نجيح، مشهور بكنيته، قال أحمد بن حنبل: كان من خيار عباد الله ووثقه ابن معين وأبو زرعة، مات سنة (١٠٩ هـ). انظر \"تهذيب الكمال\" ٣٢/ ٢٩٨، \"تقريب التهذيب\" (٧٨٠٥).\n(٢) [١٩٣٦] الحكم على الإسناد:\nإسناده ضعيف؛ فيه جبارة بن المغلس ومندل ضعيفان.\nالتخريج:\nأخرجه أبو داود في \"المراسيل\" (ص ١٠٨) (٢٠٢)، وعبد الرزاق في \"مصنفه\" ٦/ ١٦٨، وابن أبي شيبة في \"مصنفه\" ٤/ ١٢٦، والدارمي في \"مسنده\" ٣/ ١٣٨٣ (٢٢١٠)، والحارث ابن أبي أسامة في \"مسنده\" كما في \"بغية الباحث\" للهيثمي (٤٨١)، والطبراني في \"المعجم الكبير\" ٢٢/ ٣٦٦ - ٣٦٧ (٩٢٠)، وفي \"المعجم الأوسط\" ١/ ٥٢٨ (٩٩٣)، والبيهقي في \"السنن الكبرى\" ٧/ ٧٨، وفي \"شعب الإيمان\" ٤/ ٣٨٢ (٥٤٨١)، المزي في \"تهذيب الكمال\" ٢٩/ ٢٤٤ جميعهم من طريق ابن جريج به بنحوه. ورواه البغوي في \"معجم الصحابة\"، والدولابي في \"الكنى\" وإسحاق بن راهويه في \"مسنده\" كما في \"تخريج أحاديث =","vol":"19","page":170},{"text":"[١٩٣٧] أخبرنا ابن فنجويه (١)، قال: حدثنا مخلد بن جعفر الباقرحي (٢)، قال: حدثنا أحمد بن يعقوب المقرئ ابن أخي عِرْق (٣)، قال: حدثنا جبارة (٤) بن المُغلِّس (٥)، قال: حدثنا مندل (٦)، عن يحيى بن (٧) عبد الرحمن بن لبيبة (٨)،\n_________\n= وآثار الكشاف\" للزيلعي ٢/ ٤٣٨، \"التلخيص الحبير\" لابن حجر ٣/ ٢٥١.\nقال ابن راهويه: وقد روى هذا الحديث بعضهم عن ابن جريج عن أبي المغلس، عن أبي نجيح عمرو بن عبسة قال سمعت رسول الله - ﷺ - فذكره وخالف بعضهم فقال: ليس أبو نجيح هذا بعمرو بن عبسة، قال إسحاق وصدقوا. \"تخريج أحاديث وآثار الكشاف\" للزيلعي.\nوقال الطبراني: وليس أبو نجيح هذا عمرو بن عبسة.\nوعليه يكون هذا الحديث مرسلًا وبه جزم أبو داود والدولابي والبيهقي وغيرهم. \"التلخيص الحبير\" لابن حجر ٣/ ٢٥١. وقال المنذري في \"الترغيب والترهيب\" ٣/ ٦٩: رواه الطبراني بإسناد حسن والبيهقي وهو مرسل.\nقال ابن معين كما في \"تهذيب الكمال\" للمزي ٢٩/ ٢٤٣: وابن جريج عن أبي المغلس، عن أبي نجيح، عن النبي - ﷺ - في النكاح وهو مرسل، وهو أبو عبد الله ابن أبي نجيح. وفي الحديث علة أخرى وهي عنعنة ابن جريج، إلا أن الحارث بن أبي أسامة في \"مسنده\" صرح فيه بسماع ابن جريج فقال: حدثني أبو المغلس.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) اختلط بعد أن كان أمره مستقيمًا.\n(٣) أبو العباس البغدادي ثقة.\nانظر \"الإكمال\" ٧/ ١٠، \"تاريخ بغداد\" ٥/ ٢٢٥.\n(٤) تحرف في الأصل إلى: جنادة.\n(٥) ضعيف.\n(٦) ابن علي العنزي، ضعيف.\n(٧) من (م)، (ح).\n(٨) ليس بقوي.","vol":"19","page":171},{"text":"عن أبيه (١)، عن جده (٢)، قال: قال رسول الله - ﷺ -: \"من أدرك له ولد وعنده ما يزوجه فلم يزوجه فأحدث فالإثم بينهما\" (٣).\n[١٩٣٨] حدثنا ابن فنجويه (٤)، قال: حدثنا عبد الله بن عبد الرحمن الدقاق (٥)، قال: حدثنا محمد بن عبد العزيز (٦)، قال: حدثنا أبو يوسف الصيدلاني (٧)، قال: حدثنا خالد بن إسماعيل (٨)،\n_________\n(١) عبد الرحمن بن لبيبة الأنصاري، قال ابن حبان كان اسم عبد الرحمن لبية، وأبوه لبيبة، ولذلك يقال تارة: لبيبة، وتارة: أبو لبيبة، وقال الهيثمي في \"المجمع\" ٧/ ٥: عبد الرحمن بن لبيبة لم أعرفه ا. هـ.\n(٢) الصحابي الجليل لبيبة الأنصاري.\n(٣) [١٩٣٧] الحكم على الإسناد:\nإسناده ضعيف؛ جبارة بن المغلس، ومندل ضعيفان، ومخلد اختلط، ويحيى بن عبد الرحمن ليس بقوي، وأبوه لم يعرف.\nالتخريج:\nأخرجه الديلمي في \"مسند الفردوس\" ٣/ ٥٧٥ (٥٨٠٢) عن قسيمة ولعله تحريف.\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) محمد بن أحمد بن محمد بن الحجاج بن ميسرة الكُريزي، ثقة، حافظ.\n(٨) خالد بن إسماعيل المخزومي، المدني، أبو الوليد، قال ابن عدي: كان يضع الحديث على الثقات، وقال الدارقطني: متروك، وقال ابن حبان: لا يجوز الاحتجاج به بحال ولا الرواية عنه إلا على سبيل الاعتبار، يروي عن عبيد الله بن عمر العجائب.\nانظر: \"الكامل\" لابن عدي ٣/ ٤١، \"المجروحين\" لابن حبان ١/ ٢٨١، \"ميزان الاعتدال\" للذهبي ١/ ٦٢٧.","vol":"19","page":172},{"text":"عن عبيد الله (١)، عن صالح مولى التوأمة (٢)، قال: قال أبو هريرة - ﵁ -: لو لم يبق من الدنيا إلا يوم واحد للقيت الله تعالى بزوجة، سمعت رسول الله - ﷺ - يقول: \"شراركم عزابكم\" (٣).\n_________\n(١) عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب، المدني، ثقة، ثبت.\n(٢) صالح بن نبهان المدني، صدوق اختلط.\n(٣) [١٩٣٨] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه خالد بن إسماعيل متروك، وفيه من لم أجده.\nالتخريج:\nأخرجه أبو يعلى في \"مسنده\" ٤/ ٣٧ - ٣٨ (٢٠٤٢)، وابن حبان في \"المجروحين\" ١/ ٢٨٢، وابن عدي في \"الكامل\" ٣/ ٤٣، وابن الجوزي في \"الموضوعات\" ٣/ ٤٣ (١٢٥٠)، والطبراني في \"المعجم الأوسط\" ٤/ ٣٧٦ ت.\nجميعهم من طريق خالد بن إسماعيل به.\nوفيه خالد بن إسماعيل متروك ومتهم بالكذب، وقال ابن عدي بعد أن ساقه: وهذِه الأحاديث عن عبيد الله بهذا الإسناد مناكير.\nوقال ابن حجر في \"المطالب العالية\" ٢/ ٨٦: حديث منكر.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٥١، وفيه خالد وهو متروك.\nقال ابن الجوزي في \"الموضوعات\": هذا حديث لا يصح وصالح هو مولى التوأمة مجروح.\nوقال الألباني: ضعيف، \"ضعيف الجامع الصغير\" (٣٣٨٥)، وانظر: \"سلسلة الأحاديث الضعيفة\" (٢٥١١).\nوقد روي هذا الحديث من وجه آخر عن أبي هريرة أخرجه ابن عدي في \"الكامل\" ٧/ ١٦٢ بلفظ: \"شراركم عزابكم، ركعتان من متأهل خير من سبعين ركعة من غير متأهل\"وهو من طريق يوسف بن السفر اتهموه بالكذب، ورواية الأباطيل \"ميزان الاعتدال\" للذهبي ٤/ ٤٦٦، وقد عبد ابن عدي هذا الحديث من أباطيله. وروى عطية بن بُسر مرفوعًا: \"إن من سنتنا النكاح، شراركم عزابكم وشرار =","vol":"19","page":173},{"text":"[١٩٣٩] وبإسناده عن صالح (١)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"إذا تزوج أحدكم عج (٢) شيطانه: يا ويله عصم ابن آدم مني بثلثي دينه\" (٣).\n_________\n= أمتكم عزابكم\" وفيه معاوية بن يحيى الصدفي ضعيف.\nوكذا هو بهذا اللفظ لأحمد من حديث أبي ذر رفعه أيضًا وهو ضعيف، ذكرهما السخاوي ثم قال في \"المقاصد الحسنة\" (٢٨٩): إلى غيرهما من الأحاديث التي لا تخلوا من ضعف واضطراب، ولكنه لا يبلغ الحكم عليه بالوضع.\n(١) مولى التوأمة، صدوق اختلط.\n(٢) العج: هو رفع الصوت.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٣١٨ (عجج).\n(٣) [١٩٣٩] الحكم على الإسناد:\nضعيف جدًّا، فيه خالد بن إسماعيل متروك.\nالتخريج:\nلم أقف عليه مخرجًا من رواية أبي هريرة - ﵁ - إلا أن صاحب \"الفردوس\" ذكره من رواية أبي هريرة ١/ ٣٠٩ (١٢٢٢).\nقال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٤٣٨: ورواه الثعلبي بهذا الإسناد والمتن إلا أنه قال: عوَّض عن جابر، عن أبي هريرة فلينظر.\nوقال ابن حجر في \"الكاف الشاف\" ٣/ ٢٢٨: وأخرجه أبو يعلى والطبراني في \"المعجم الأوسط\"، والثعلبي من رواية صالح مولى التوأمة، عن جابر وعن بعضهم، عن أبي هريرة بدل جابر.\nوأخرجه أبو يعلى في \"مسنده\" ٤/ ٣٧ (٢٠٤١)، وابن حبان في \"المجروحين\" ١/ ٢٨٢، وابن عدي في \"الكامل\" ٣/ ٤، والخطيب في \"تاريخ بغداد\" ٨/ ٣٣، وابن الجوزي في \"العلل المتناهية\" ٢/ ٦١١ (١٠٠٤).\nجميعهم من طريق أبو علي الشيلماني عن خالد بن إسماعيل، عن عبيد الله بن عمر، عن صالح مولى التوأمة، عن جابر - ﵁ - مرفوعًا. وإسناده ضعيف جدًّا فيه =","vol":"19","page":174},{"text":"[١٩٤٠] أخبرنا الحسين بن محمد بن فنجويه (١)، قال: حدثنا الفضل بن الفضل الكندي (٢)، قال: حدثنا أبو زكريا يحيى بن علي ابن خلف القطان (٣)، قال: حدثنا الحسين (٤) بن محمد (٥)، قال: حدثنا محمد بن ربيعة الكلابي (٦)، قال: حدثنا محمد بن ثابت العقيلي (٧) (٨)،\n_________\n= خالد بن إسماعيل المخزومي متهم بالكذب. وذكره ابن حجر في \"المطالب العالية\" ٢/ ١٨٦ (١٦٥٧) وعزاه لأبي يعلى ثم قال: حديث منكر. وأورده المقدسي في \"تذكرة الموضوعات\" (٣٤٨)، وحكم عليه الألباني بالوضع كما في \"سلسلة الأحاديث الضعيفة\" (٦٥٩).\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) أبو العباس، صدوق.\n(٣) لم أجده.\n(٤) تصحفت في الأصل إلى: الحسن.\n(٥) الحسين بن محمد بن أبي معشر -نجيح- بن عبد الرحمن السندي، ذكره ابن حبان في \"الثقات\"، قال أبو الحسين بن المنادي: لم يكن بثقة، وقال ابن قانع: ضعيف، وقال الذهبي: فيه لين. انظر: \"الثقات\" لابن حبان ٨/ ١٨٩، \"ميزان الاعتدال\" ١/ ٥٤٧، \"لسان الميزان\" ٢/ ٣٥٦.\n(٦) ابن عم وكيع بن الجراح، صدوق.\n(٧) هكذا جاء في جميع النسخ ولعله تصحيف والصواب العبدي وذلك:\nأ- أني لم أجده بهذا الاسم.\nب- أن سعيد بن منصور أخرجه في \"سننه\" عن محمد بن ثابت العبدي، عن هارون بن رئاب به.\nج- أن الطبراني أخرجه من طريق محمد بن ثابت وقال: لم يروه عن هارون إلا محمد بن ثابت.\n(٨) محمد بن ثابت العبدي، أبو عبد الله البصري، روى له أبو داود وابن ماجه، قال =","vol":"19","page":175},{"text":"عن هارون بن رئاب (١)، عن أبي نجيح السلمي (٢)، قال: قال النبي - ﷺ -: \"مسكين مسكين رجل ليست له امرأة، مسكينة مسكينة امرأة ليس لها زوج\" قالوا: يا رسول الله وإن كانت غنية من المال؟ قال: \"وإن كانت غنية من المال\" (٣).\n_________\n= الذهبي: قال غير واحد: ليس بالقوي. وقال الحافظ: صدوق لين الحديث.\nانظر: \"الجرح والتعديل\" ٧/ ٢١٦، \"الكامل في الضعفاء\" لابن عدي ١٦/ ١٣٤، \"تهذيب الكمال\" ٢٤/ ٥٥٤، \"الكاشف\" للذهبي ٢/ ١٦، \"التقريب\" (٥٧٧١).\n(١) ثقة، عابد.\n(٢) اختلف في تعيينه، وقيل: هو يسار أبو نجيح المكي، ثقة.\n(٣) [١٩٤٠] الحكم على الإسناد:\nإسناده ضعيف، فيه محمد بن ثابت والحسين بن محمد، وفيه من لم أجده، وهو مرسل.\nالتخريج:\nأخرجه سعيد بن منصور في \"سننه\" ١/ ١٣٨ (٤٨٨) عن محمد بن ثابت العبدي، عن هارون به بمثله.\nوأخرجه الطبراني في \"المعجم الأوسط\" ٦/ ٣٤٨ (٦٥٨٩) من طريق خالد بن خداش عن محمد ابن ثابت العبدي به كما في \"مجمع الزوائد\" ٤/ ٢٥٢، وذكره الديلمي في \"الفردوس\" ٤/ ١٦٥ (٦٥١٥).\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٥٢: رجاله ثقات إلا أن أبا نجيح لا صحبة له، وأخرجه البيهقي في \"شعب الإيمان\" ٤/ ٣٨٢ (٥٤٨٣): من طريق معلي بن منصور عن محمد بن ثابت به. ثم قال: أبو نجيح اسمه يسار وهو والد عبد الله بن أبي نجيح وهو من التابعين والحديث مرسل.\nوالحديث ذكره المنذري في \"الترغيب والترهيب\" ٣/ ٦٧ من حديث عبد الله بن عمرو بن العاص نحوه، ثم قال: ذكره رزين ولم أره في شيء من أصوله وشطره الأخير -أي هذا الحديث- منكر. =","vol":"19","page":176},{"text":"[١٩٤١] أخبرنا ابن فنجويه (١)، قال: حدثنا الفضل بن الفضل (٢)، قال: حدثنا عبد الله بن أحمد بن موسى (٣)، قال: حدثنا هشام بن عمار (٤)، قال: حدثنا حماد بن عبد الرحمن (٥)، قال: حدثنا خالد ابن الزبرقان (٦)، عن سليمان بن حبيب (٧)، عن أبي أمامة (٨) - ﵁ -، عن النبي - ﷺ - قال: \"أربعة لعنهم الله تعالى من فوق عرشه وأمنت عليه ملائكته: الذي يحصر (٩) نفسه عن النساء فلا يتزوج ولا\n_________\n= وقال ابن تيمية في \"أحاديث القصاص\" (ص ٧٠) (٣١): هذا ليس من كلام النبي - ﷺ - وما أظن أجده مرويًّا، ولم يثبت.\nوقال البيهقي: والحديث مرسل.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) أبو العباس الكندي، صدوق.\n(٣) أبو محمد الأهوازي الجواليقي، حافظ، صدوق.\n(٤) أبو الوليد الدمشقي، صدوق مقرئ كبر فصار يتلقن، فحديثه القديم أصح.\n(٥) الكلبي، أبو عبد الرحمن الشامي، ضعيف.\n(٦) خالد بن الزبرقان الحلبي، قال ابن أبي حاتم: سمعت أبي يقول: هو منكر الحديث، وغيري يحكي عن أبي أنه قال: صالح الحديث.\nانظر \"الجرح والتعديل\" ٣/ ٣٣٢، \"ميزان الاعتدال\" ١/ ٦٣٠، \"لسان الميزان\" ٢/ ٤٣٣.\n(٧) سليمان بن حبيب المحاربي، أبو أيوب الداراني، وثقه ابن معين والعجلي والنسائي، وكان أبو حاتم يرفع من شأنه، وقال الدارقطني: ليس به بأس، تابعي مستقيم مات سنة (١٢٦ هـ). انظر: \"الجرح والتعديل\" ٤/ ١٠٥، \"تهذيب الكمال\" ١١/ ٣٨٢، \"التقريب\" (٢٥٥٩).\n(٨) الباهلي، صحابي مشهور.\n(٩) في (ح): يحصن.\nوفي (م): يتحصن عن النساء وهي بمعنى واحد، أي: يمنع نفسه عن الزواج. انظر: \"لسان العرب\" لابن منظور ٤/ ١٩٤، ١٣/ ١٢١.","vol":"19","page":177},{"text":"يتسرى لئلا يولد له، والرجل يتشبه بالنساء وقد خلقه الله ﷿ ذكرًا، والمرأة تتشبه بالرجال وقد خلقها الله تعالى أنثى، ومَضلِّل المساكين\".\nقال خالد: يعني: الذي (١) يهزأ بهم يقول للمسكين: هلّم أُعطك، فإذا جاء يقول: ليس معي شيء، ويقول للمكفوف: اتق الدابة، وليس بين يديه شيء. والرجل يسأل عن دار القوم فيحيله (٢).\n[١٩٤٢] أخبرنا ابن فنجويه (٣)، قال: حدثنا أبو حذيفة أحمد بن محمد بن علي (٤)، قال: حدثنا محمد بن عبد الله بن عبد السلام البيروتي (٥)،\n_________\n(١) في الأصل: الذين، والتصويب من (م).\n(٢) [١٩٤١] الحكم على الإسناد:\nإسناده ضعيف، حماد بن عبد الرحمن وخالد بن الزبرقان ضعيفان.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ٨/ ٩٩ (٧٤٨٩)، من طريق عبد الله بن أحمد -عبدان- به نحوه وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٥١: حماد بن عبد الرحمن الكلبي، عن خالد بن الزبرقان وكلاهما ضعيف.\nوأخرجه أيضًا في \"المعجم الكبير\" ٨/ ٢٠٤ (٧٨٢٧)، وفي \"مسند الشاميين\" (١٦٠٤)، قال الهيثمي في \"مجمع الزوائد\" ٨/ ١٢٥: فيه علي بن يزيد متروك. وقال ابن أبي حاتم في \"علل الحديث\" ١/ ٤١٣ (١٢٤٠): قال أبي هذا حديث منكر.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) الهمذاني: لم يذكر بجرح أو تعديل.\n(٥) محمد بن عبد الله بن عبد السلام بن أبي أيوب، أبو عبد الرحمن البيروتي، لقبه مكحول، قال الذهبي: وكان ثقة من أئمة الحديث.\nانظر: \"الأنساب\" للسمعاني ٢/ ٣٦١، \"سير أعلام النبلاء\" ١٥/ ٣٣، \"شذرات الذهب\" ٢/ ٢٩١.","vol":"19","page":178},{"text":"قال: حدثنا أحمد بن سعيد بن يعقوب (١)، قال: حدثنا بقية بن الوليد (٢)، قال حدثني معاوية بن يحيى (٣)، قال: حدثنا سليمان بن موسى (٤)، عن مكحول (٥)، عن غضيف بن الحارث (٦)، عن عطية ابن بُسْر المازني (٧) - ﵁ - قال: أتى عكّاف بن وداعة الهلالي (٨) - ﵁ - إلى رسول الله - ﷺ - فقال: \"يا عكاف ألك زوجة؟ \" قال: لا يا رسول الله. قال: \"ولا جارية؟ \" قال: لا. قال: \"أنت صحيح موسر؟ \" قال: نعم، والحمد لله. قال: \"فإنك إذًا من إخوان\n_________\n(١) أحمد بن سعيد بن يعقوب الكندي، أبو العباس الحمصي، قال النسائي: لا بأس به، وذكره ابن حبان في \"الثقات\"، وقال الحافظ: صدوق، روى عنه النسائي. انظر: \"الثقات\" لابن حبان ٨/ ٤٧، \"تهذيب الكمال\" ١/ ٣١٨، \"التقريب\" (٤١).\n(٢) صدوق كثير التدليس عن الضعفاء.\n(٣) أبو روح الصدفي، ضعيف وما حدث بالشام أحسن مما حدث بالري.\n(٤) الأموي، صدوق، فقيه، في حديثه بعض لين، وخولط قبل موته بقليل.\n(٥) مكحول الشامي، أبو عبد الله، ثقة، فقيه، كثير الإرسال.\n(٦) ويقال: غطيف بن الحارث السَّكوني، ويقال: الثمالي يكنى أبا أسماء حمصي، مختلف في صحبته، ومنهم من فرق بين غضيف بن الحارث فأثبت صحبته، وغطيف بن الحارث فقال: إنه تابعي، وهو أشبه. توفي بعد سنة (٦٠ هـ) انظر: \"الجرح والتعديل\" ٧/ ٥٤، \"تهذيب الكمال\" ٢٣/ ١١٢، \"التقريب\" (٥٣٩٦).\n(٧) الصحابي الجليل عطية بن بُسْر المازني، صحابي، صغير، نزل حمص. انظر \"الإصابة\" لابن حجر ٤/ ٢٤٦.\n(٨) صحابي جليل، ويقال: عكاف بن بشر التميمي يعد في الشاميين.\nانظر: \"الاستيعاب\" لابن عبد البر ٣/ ٣١٢، \"أسد الغابة\" لابن الأثير (٣٧٣٩)، \"الإصابة\" لابن حجر ٤/ ٢٥٧.","vol":"19","page":179},{"text":"الشياطين. إما أن تكون من رهبان النصارى وإما أن تكون مؤمنًا فاصنع كما نصنع فإن من (١) سنتنا النكاح، شراركم عزابكم، وإن أذل موتاكم عزابكم، ما للشيطان في نفسه سلاح أبلغ من النساء، ألا إن المتزوجين هم المطهرون المبرؤون من (٢) الخَنا (٣) ويحك يا عكاف إنهن صواحب داود، وصواحب أيوب، وصواحب يوسف، وصواحب كرسف\". قالوا: يا رسول الله ومَنْ كرسف؟ قال: \"رجل كان يعبد الله تعالى على ساحل من سواحل البحر ثلاثين عامًا يصوم النهار ويقوم الليل لا يفتر من صيام ولا قيام فكفر بالله العظيم من سبب امرأة عشقها وترك ما كان عليه من عبادة ربه ﷿ فتداركه الله تعالى بما سلف منه. ويحك يا عكاف تزوج فإنك من المذبذبين (٤). فقال: زوجني من شئت قبل أن أبرح. قال: \"فإني قد زوجتك على اسم الله كريمة بنت كلثوم الحميرية (٥) \". (٦).\n_________\n(١) من (م)، (ح).\n(٢) في (م): عن.\n(٣) الخنا: هو الفحش.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٨٦، \"لسان العرب\" لابن منظور ١٤/ ٢٤٤.\n(٤) في (ح): المذنبين.\n(٥) الصحابية الجليلة كريمة بنت كلثوم الحميرية، وقيل: هي زينب بنت كلثوم.\n\"الإصابة\" لابن حجر ٨/ ٩٨، ١٧٦.\n(٦) [١٩٤٢] الحكم على الإسناد:\nإسناده ضعيف، معاوية بن يحيى ضعيف، وأبو حذيفة لم يذكر بجرح أو تعديل، =","vol":"19","page":180},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وسليمان صدوق في حديثه بعض لين.\nالتخريج:\nأخرجه أبو يعلى في \"مسنده\" ١٢/ ٢٦٠ - ٢٦٢ (٦٨٥٦)، والطبراني في \"المعجم الكبير\" ١٨/ ٨٥ - ٨٦ (١٥٨)، وفي \"مسند الشاميين\" (٢٥٧٩)، وابن حبان في \"المجروحين\" ٣/ ٤، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٩١ (١٤١٠)، والبيهقي في \"شعب الإيمان\" ٤/ ٣٨١ (٥٤٨٠)، وأخرجه إسحاق بن راهويه في \"مسنده\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٤٣٩، وابن منده وابن السكن ويوسف الغساني كما في \"الإصابة\" لابن حجر ٤/ ٢٥٧.\nجميعهم من طريق بقية بن الوليد به، ولم يصرح بقية بالتحديث إلا عند ابن راهويه ووقع عند ابن السكن عن عطية بن بسر، عن عكاف.\nوأخرجه العقيلي في \"الضعفاء الكبير\" ٣/ ٣٥٦، وعنه ابن الجوزي في \"العلل المتناهية\" ٢/ ٦٠٨ (١٠٠١)، كلاهما من طريق معاوية بن يحيى به إلا أنهم لم يذكروا غضيفًا.\nوإسناده ضعيف فيه معاوية وهو ضعيف. وقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٥٨: فيه معاوية وهو ضعيف.\nوفي رواية معاوية أيضًا اضطراب شديد؛ فقد رواه معاوية عن سليمان ومرة عن رجل، عن سليمان، ومرة من طريق مكحول، عن غضيف، عن عطية ومرة من طريق مكحول، عن عطية بغير ذكر غضيف ومرة جعله من مسند عطية ومرة من مسند عكاف فهذا اضطراب ينبئ عن ضعف الحديث والعلة فيه، والله أعلم، معاوية فان ابن حبان قال عنه: كان يشتري الكتب ويحدث بها ثم تغير حفظه فكان يحدث بالوهم.\nوأخرجه العقيلي في \"الضعفاء الكبير\" ٣/ ٣٥٦، والطبراني في \"مسند الشاميين\" ١/ ٢١٣ (٣٨٠)، وابن الجوزي في \"العلل المتناهية\" ٢/ ٦٠٨ (١٠٠٠).\nجميعهم من طريق برد بن سنان عن مكحول عن عطية، عن عكاف، وهذا الطريق معلوم قال البخاري في ترجمة عطية ٧/ ١٠ لم يقم حديثه، وقال ابن حبان عن هذا الطريق: متن منكر وإسناد مقلوب. وقال العقيلي في \"الضعفاء الكبير\": لا =","vol":"19","page":181},{"text":"[١٩٤٣] أخبرنا ابن فنجويه (١)، قال: حدثنا محمد بن مظفر البزاز (٢)، قال: حدثنا أبو عبد الله محمد بن موسى بن النعمان (٣) بمصر (٤)، قال: حدثنا علي بن عبد الرحمن بن المغيرة (٥)، قال:\n_________\n= يتابع عليه، يعني: عطية عن عكاف. وقال ابن عبد البر في \"الاستيعاب\" ٣/ ٣١٢: روى عنه عطية بن بسر المازني حديثه في الترغيب في النكاح ولا يعرف إلا به وفي إسناده مقال.\nوأخرجه عبد الرزاق في \"مصنفه\" ٦/ ١٧١، وعنه الإمام أحمد في \"مسنده\" ٥/ ١٦٣ (٢١٤٥٠)، وابن الجوزي في \"العلل المتناهية\" ٦٠٨/ ٢ (٩٩٩)، من طريق محمد بن راشد قال سمعت مكحولًا يحدث عن رجل، عن أبي ذر قال دخل على رسول الله - ﷺ - رجل يقال له عكاف بن بشر التميمي فذكره بنحوه ... وهذا الطريق فيه رجل مجهول وفيها مخالفة وشذوذ، قال ابن حجر \"الإصابة\" ٤/ ٢٥٧: شذ محمد بن راشد فقال عكاف بن بشر التميمي وخالف في الإسناد أيضًا.\nوأخرجه ابن شاهين كما في \"الإصابة\" لابن حجر ٤/ ٢٥٧ من طريق محمد بن عبد الرحمن بن البيلماني عن أبيه، عن ابن عمر، ومحمد وأبوه ضعيفان. \"تقريب التهذيب\" لابن حجر (٦١٠٧، ٣٨٤٣).\nفالحديث من جميع طرقه ضعيف، قال ابن حجر في \"الإصابة\" ٤/ ٢٥٧ الطرف كلها لا تخلو من ضعف واضطراب، وقال البوصيري في \"الإتحاف\" ٥/ ٧٩ (٣٦٨٥)، بعد ذكره لعدة طرق قال: وكلها طرق ضعيفة، وقال ابن الجوزي في \"العلل المتناهية\" هذا حديث لا يصح عن رسول الله - ﷺ - الدليل.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) أبو الحسين البزاز، ثقة مأمون حافظ.\n(٣) لم أجده.\n(٤) من (م)، (ح).\n(٥) علي بن عبد الرحمن بن محمد بن المغيرة المخزومي، مولاهم، المصري، لقبه =","vol":"19","page":182},{"text":"حدثنا أبو صالح كاتب الليث (١)، قال: حدثنا أبو يحيى سليمان بن عيسى الخراساني (٢)، عن سفيان الثوري (٣)، عن منصور (٤)، عن إبراهيم (٥)، عن علقمة بن قيس (٦)، عن عبد الله بن مسعود - ﵁ - أن رسول الله - ﷺ - قال: \"إذا أتى على أمتي مائة وثمانون سنة، فقد حلت لهم العُزبة والعُزلة والتَّرَهُب على رؤوس الجبال\" (٧).\n_________\n= علان، وكان أصله من الكوفة، صدوق، مات سنة (٢٧٢ هـ)، وقال ابن أبي حاتم: كتبت عنه بمصر وهو صدوق. انظر \"الجرح والتعديل\" ٦/ ١٩٥، \"تهذيب الكمال\" ٢١/ ٥١، \"التقريب\" (٤٧٩٩) ..\n(١) عبد الله بن صالح المصري، صدوق كثير الغلط.\n(٢) سليمان بن عيسى بن نجيح السجزي أبو يحيى الخراساني، قال ابن عدي: يضع الحديث، وقال الجوزجاني: كذاب مصرح، وقال أبو حاتم: كذاب، وقال الذهبي: هالك.\nانظر: \"الجرح والتعديل\" ٤/ ١٣٤، \"الكامل\" لابن عدي ٣/ ٢٨٩، \"ميزان الاعتدال\" للذهبي ٢/ ٢١٨.\n(٣) ثقة حافظ إمام حجة، كان ربما دلس.\n(٤) منصور بن المعتمر بن عبد الله السلمي أبو عتّاب الكوفي، ثقة، ثبت.\n(٥) إبراهيم بن يزيد النخعي، أبو عمران الكوفي، الفقيه، ثقة إلا أنه يرسل كثيرًا.\n(٦) علقمة بن قيس بن عبد الله النخعي، الكوفي، ثقة، ثبت.\n(٧) [١٩٤٣] الحكم على الإسناد:\nإسناده موضوع، فيه سليمان بن عيسى هالك، يضع الحديث.\nالتخريج:\nأخرجه الحاكم في \"تاريخ نيسابور\" كما في \"اللآلئ المصنوعة\" للسيوطي ٢/ ٣٩٤.\nوابن الجوزي في \"الموضوعات\" ٣/ ٤٧٥، كتاب الملاحم والفتن، والرازي في \"فوائده\"، \"زوائد الأجزاء المنثورة\" لعبد السلام علوش وفيه ١٣٠ سنة. جميعهم =","vol":"19","page":183},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= من طريق سليمان بن عيسى به.\nوذكره الديلمي في \"الفردوس\" ١/ ٣٣٣ (١٣٢٦).\nقال ابن عدي \"الكامل\" ٣/ ٢٩٠: سليمان بن عيسى له حديث صالح وأحاديثه كلها أو عامتها موضوعة.\nوقد عدَّ الذهبي في \"ميزان الاعتدال\" ٢/ ٢١٨ في ترجمة عيسى هذا الحديث من بلاياه، وأخرجه علي بن معبد في كتابه الطاعة والمعصية كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٤٤١ عن الحسن بن واقد الحنفي قال أظنه من حديث بهز بن حكيم فذكره.\nثم قال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ٤٤١، وتبعه ابن حجر في \"الكاف الشاف\" ٣/ ٢٢٩: وهو معضل.\nوأخرجه الفسوي في \"جزئه\" كما في \"اللآلئ المصنوعة\" للسيوطي عن الحسن مرسلًا.\nقال ابن عراق الكناني \"تنزيه الشريعة\" ٢/ ٣٤٦: وعلى إرساله في \"سنده ضعفاء\".\nوأخرج ابن عساكر في \"تاريخ دمشق\" ٤/ ٣٤ بسنده عن حذيفة قال سألت رسول الله - ﷺ - عن الغربة فقال: يا حذيفة خير أمتي أولها المتزوجون وآخرها العزاب وإني حللت لأمتي الترهب إذا مضت إحدى وثمانون ومائة سنة ...\nوقال ابن القيم في \"المنار المنيف\" (١١٣): ومن الأحاديث الموضوعة أحاديث التواريخ المستقبلة وذكر هذا الحديث، ثم قال أيضًا (١٢٥): ومن هذا أحاديث العزوبة، كلها باطلة.\nقال الموصلي في \"المغني عن الحفظ والكتاب\" (٤٣٥): لا يصح في هذا الباب شيء، يعني: مدح العزوبة.\nوتبعه بكر أبو زيد في كتابه \"التحديث بما قيل لا يصح فيه حديث\" (١٨٤).","vol":"19","page":184},{"text":"فصل فيمن يستحب ويختار من النساء\n[١٩٤٤] أخبرنا ابن فنجويه (١) بقراءتي عليه في داري قال: حدثنا موسى بن محمد بن علي بن عبد الله (٢)، قال (٣) حدثنا أحمد بن محمد ابن عبد العزيز بن الجعد (٤)، قال: حدثنا عبيد الله بن عمر هو القواريري (٥)، قال: حدثنا عمرو (٦) بن الوليد (٧) قال (٨): سمعت معاوية بن يحيى (٩) يحدث (١٠) عن يزيد بن جابر (١١)، عن جبير بن\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) من (م).\n(٤) أحمد بن محمد بن عبد العزيز بن الجعد الوشاء أبو بكر البغدادي، قال الدارقطني: لا بأس به، ووصفه الذهبي بالشيخ الثقة العالم، توفي سنة (٣٠١ هـ). انظر: \"تاريخ بغداد\" للخطيب ٥/ ٥٦، \"سير أعلام النبلاء\" ١٤/ ١٤٨، \"شذرات الذهب\" لابن العماد ٢/ ٢٣٧.\n(٥) أبو سعيد البصري، ثقة، ثبت.\n(٦) في الأصل، (م): عمر، والتصويب من (ح) ومصادر ترجمته.\n(٧) عمرو بن الوليد الأغضف، سئل عنه ابن معين فقال: كان على قضاء فارس، ما أرى به بأسًا، وقال ابن عدي: أرجو أنه لا بأس به، وقال الذهبي: لين الحديث. انظر \"الجرح والتعديل\" ٦/ ٢٦٦، \"الكامل\" لابن عدي ٥/ ١٤٦، \"ميزان الاعتدال\" ٣/ ٢٩٢.\n(٨) من (م)، (ح).\n(٩) الصدفي، ضعيف، وما حدث بالشام أحسن مما حدث بالري.\n(١٠) من (م)، (ح).\n(١١) لم أجده.","vol":"19","page":185},{"text":"نفير (١)، عن عياض بن غنم الأشعري (٢) قال: قال رسول الله - ﷺ -: \"يا عياض لا تزوجن عجوزًا ولا عاقرًا فإني مكاثر\" (٣).\n[١٩٤٥] أخبرنا ابن فنجويه (٤) قال: حدثنا برهان بن علي الصوفي (٥)،\n_________\n(١) ثقة جليل.\n(٢) صحابي جليل، وهو غير عياض بن غنم الفهري.\n(٣) [١٩٤٤] الحكم على الإسناد:\nإسناده ضعيف، فيه معاوية بن يحيى ضعيف، وعمرو بن الوليد لين الحديث، ويزيد بن جابر لم أجده، وكذا موسى بن محمد.\nالتخريج:\nأخرجه ابن قانع في \"معجم الصحابة\" ٢/ ٢٧٧، وابن عدي في \"الكامل\" ٥/ ١٤٦، وأبو نعيم في \"معرفة الصحابة\" (ترجمة عياض بن غنم)، والخطيب في \"تاريخ بغداد\" ٤/ ٤٤.\nجميعهم من طريق القواريري به إلا أن أبا نعيم أورده في ترجمة عياض بن غنم الفهري ولم يقع في روايته قوله الأشعري. وأخرجه الطبراني في \"المعجم الكبير\" ١٧/ ٣٦٨ (١٠٠٨)، والحاكم في \"المستدرك\" ٣/ ٣٢٩ (٥٢٧٠)، وقال صحيح الإسناد ولم يخرجاه وتعقبه الذهبي بالتلخيص فقال معاوية بن يحيى ضعيف. كلاهما من طريق داهر بن نوح عن عمرو بن الوليد به وجاء عندهما يحيى بن جابر بدلًا من يزيد بن جابر.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٥٨: فيه معاوية الصدفي وهو ضعيف. وكذا قال الذهبي في \"التلخيص\". وقال ابن حجر \"الإصابة\" ٥/ ٥١: وسنده ضعيف من أجل عمرو بن الوليد وضعفه الألباني في \"ضعيف الجامع الصغير\" (٦٢٢٨)، وانظر: \"سلسلة الأحاديث الضعيفة\" (٤٧٧٥) إلا أن الجملة الأخيرة قد جاءت في أحاديث أخرى صحيحة.\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) محمد بن علي بن الحسن أبو بكر الدينوري الصوفي، يعرف ببرهان، كان أحد =","vol":"19","page":186},{"text":"قال: حدثنا أبو بكر مردك -أو: مدرك- (١) بن أحمد اليربوعي (٢)، قال: حدثنا محمد بن عبد العزيز (٣)، قال: حدثنا إسحاق بن بشر الكاهلي (٤)، قال حدثني عبد الله بن إدريس المديني (٥)، عن جعفر ابن محمد (٦)، عن أبيه (٧)، عن جدِّه (٨) قال: قال رسول الله - ﷺ -: \"تزوجوا أبكارًا (٩) فإنهن أعذب أفواهًا وأفتح أرحامًا وأثبت مودة\" (١٠).\n_________\n= الصالحين، صاحب كرامات ظاهرة، حدث عن أبي مسلم الكجي وغيره، وحدث عنه ابن فنجويه وغيره، قال صالح بن أحمد الحافظ عنه: كان شيخا فاضلًا ثقة ورعًا.\nانظر \"تاريخ بغداد\" للخطيب ٣/ ٨٢، \"الأنساب\" للسمعاني ٢/ ١١٩.\n(١) سقطت من (م)، (ح).\n(٢) لم أجده.\n(٣) الدينوري كما في \"اللآلئ المصنوعة\" للسيوطي ٢/ ١٣٩، وهو منكر الحديث ضعيف، ذكره ابن عدي، وذكر له مناكير، وكان ليس بثقة يأتي ببلايا، وقال الخليلي في \"تاريخ قزوين: لم يكن بذاك القوي. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٨، \"الكامل في الضعفاء\" لابن عدي ٦/ ٢٨٩، \"ميزان الاعتدال\" للذهبي ٣/ ٦٢٩، \"لسان الميزان\" لابن حجر ٥/ ٢٦٠.\n(٤) أبو يعقوب الكوفي، كذاب.\n(٥) لم أجده.\n(٦) جعفر بن محمد بن علي بن الحسين، صدوق فقيه إمام.\n(٧) أبو جعفر الباقر، ثقة فاضل، ثقة فاضل.\n(٨) الصحابي الجليل علي بن أبي طالب - ﵁ -.\n(٩) في (م)، (ح): الأبكار.\n(١٠) [١٩٤٥] الحكم على الإسناد:\nإسناده موضوع؛ فيه إسحاق بن بشر الكاهلي، كذاب والراوي عنه له مناكير، وفيه =","vol":"19","page":187},{"text":"[١٩٤٦] وبإسناده قال: قال رسول الله - ﷺ -: \"إذا أراد أحدكم أن يتزوج المرأة فليسأل عن شعرها كما يسأل عن وجهها فإن الشعر أحد الجمالين\" (١).\n[١٩٤٧] وبه قال: قال رسول الله - ﷺ -: \"تزوجوا الزرق فإن فيهن يمنًا\" (٢).\n_________\n= أيضًا من لم أجده.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" أفاده الألباني ولم أقف عليه في مظانه في المطبوع.\nوإسناده موضوع آفته الكاهلي وهو كذاب.\nوانظر: \"سلسلة الأحاديث الضعيفة\" للألباني (٧٣٦)، وقد روي الحديث بإسناد خير من هذا بلفظ قريب منه إلا أنه قال: \"وأنتق أرحامًا وأرضى باليسير\" والباقي مثله سواء.\nأخرجه ابن ماجه، كتاب النكاح، باب تزويج الأبكار، وهو حديث حسن.\nانظر: \"سلسلة الأحاديث الصحيحة\" للألباني (٦٢٣).\n(١) [١٩٤٦] الحكم على الإسناد:\nإسناده موضوع، كما تقدم.\nالتخريج:\nأخرجه الديلمي في \"مسند الفردوس\" عن محمد بن الحسين، عن أبيه، محمد بن علي الصوفي به بمثله.\nانظر: \"فيض القدير\" للمناوي ١/ ٣٣٥، \"كشف الخفاء\" للعجلوني ٢/ ٩ (١٥٥٢).\n(٢) [١٩٤٧] الحكم على الإسناد:\nإسناده موضوع، كسابقه.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" من طريق إسحاق بن بشر الكاهلي به. =","vol":"19","page":188},{"text":"[١٩٤٨] أخبرنا ابن فنجويه (١)، قال: حدثنا موسى بن محمد بن علي بن عبد الله (٢)، قال: حدثنا عبد الله بن محمد بن وهب (٣)، قال: حدثنا عبدان بن عبد الله بن عبد الحكم (٤)، قال: حدثنا عبد الله بن صالح (٥)، قال: حدثنا محمد بن سليمان بن أبي كريمة (٦)، قال: حدثنا هشام بن عروة (٧)، عن أبيه (٨)، عن عائشة - ﵂ - قالت: قال رسول الله - ﷺ -: \"أعظم نساء أمتي بركة أصبحهن وجهًا وأقلهن مهرًا\".\n_________\n= وانظر: \"سلسلة الأحاديث الضعيفة\" للألباني (٧٣٨)، وذكره المناوي في \"فيض القدير\" ٤/ ٧١، وكذا العجلوني في \"كشف الخفاء\" ١/ ٤٣٩ (١٤١٤)، وأخرجه الديلمي في \"الفردوس\" ٢/ ٥١ (٢٢٩٢) عن أبي هريرة.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) متهم بالكذب والوضع.\n(٤) لم أجده، وفي مصادر التخريج: عبد الرحمن بدلًا من عبدان.\nوهو عبد الرحمن بن عبد الله بن عبد الحكم بن أعين أبو القاسم المصري، ثقة، مات سنة (٢٥٧ هـ) وهو ابن سبعين سنة، كتب عنه أبو حاتم بمصر وروى عنه وقال عنه صدوق. انظر: \"الجرح والتعديل\" ٥/ ٢٥٧، \"تهذيل الكمال\" ١٧/ ٢١٣، \"التقريب\" (٣٩٤٠).\n(٥) كاتب الليث، صدوق كثير الغلط.\n(٦) محمد بن سليمان بن أبي كريمة، ضعفه أبو حاتم، وقال العقيلي، روى عن هشام بواطيل، انظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٦٨، \"الضعفاء\" للعقيلي ٤/ ٧٤، \"ميزان الاعتدال\" ٣/ ٥٧٠.\n(٧) ثقة فقيه ربما دلس.\n(٨) عروة بن الزبير، ثقة.\n[١٩٤٨] الحكم على الإسناد: =","vol":"19","page":189},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= فيه محمد بن سليمان بن أبي كريمة ضعيف، وعبد الله بن محمد بن وهب متهم بالكذب، وفيه من لم أجده.\nالتخريج:\nأخرجه ابن أبي حاتم في \"العلل\" ١/ ٤١٠ (١٢٢٨)، عن أبيه، عن أبي القاسم عبد الرحمن بن عبد الله بن عبد الحكم به، إلا أنه زاد عمرو بن هشام لين أبي صالح كاتب الليث وبين أبي كريمة، ثم قال: قال أبي: هذا حديث باطل وآفته ابن أبي كريمة. وأخرجه القضاعي في \"مسند الشهاب\" ٢/ ١٨٣ (١١٤٦) من طريق عمرو بن هشام البيروتي، عن ابن أبي كريمة به.\nوأخرجه ابن عدي في \"الكامل\" ٢/ ٣٦٤ في ترجمة الحسين بن المبارك الطبراني، بإسناده عنه عن إسماعيل بن عياش، عن هشام بن عروة به، ثم قال: حديث منكر.\nوأخرجه أبو عمر التوقاني في كتاب \"معاشرة الأهلين\"، وصححه كما في \"المغني عن حمل الأسفار\" للعراقي ٢/ ٤٥. وذكره الديلمي في \"الفردوس\" عن عائشة ١/ ٣٦٠ (١٤٥٣).\nوأخرج النسائي في \"السنن الكبرى\"، كتاب عشرة النساء (٩٢٧٤)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٣٥، كلاهما عن يزيد بن هارون، عن حماد بن سلمة، عن ابن سخبرة، عن القاسم، عن عائشة مرفوعًا بلفظ: \"أعظم النساء بركة أيسرهن مؤنة\".\nوإسناده ضعيف؛ لأن مداره على ابن سخبرة، قال الذهبي \"ميزان الاعتدال\" ٤/ ٥٩٢: لا يعرف، ويقال: هو عيسى بن ميمون، وعيسى ضعيف \"تقريب التهذيب\" لابن حجر (٥٣٧٠)، وقال أبو حاتم في \"الجرح والتعديل\" ٦/ ٢٨٧: عيسى بن ميمون متروك الحديث.\nوأخرجه أحمد في \"المسند\" ٦/ ٧٧ (٢٢٤٧٨)، ٦/ ٩١ (٢٤٦٠٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٤٠٥ (٤٠٩٥)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٣٥، وأبو نعيم في \"حلية الأولياء\" ٣/ ١٦٣، ٨/ ١٨٠، والحاكم في \"المستدرك\" ٢/ ١٩٧ (٢٧٣٩)، جميعهم من طريق أسامة بن زيد عن صفوان =","vol":"19","page":190},{"text":"فصل في الآداب الواردة في النكاح والزفاف\n[١٩٤٩] أخبرنا أبو عمرو أحمد بن أُبيّ الفراتي (١)، قال: حدثنا أبو موسى (٢)، قال: حدثنا أبو علي الشيباني (٣)، قال: حدثنا محمد بن رافع (٤)، قال: حدثنا يزيد بن هارون (٥)، قال: حدثنا عيسى بن ميمون (٦)، عن القاسم بن محمد (٧)، عن عائشة - ﵂ -، عن النبي - ﷺ -\n_________\n= ابن سليم، عن عروة عنها مرفوعًا بلفظ: إن من يمن امرأة تيسير خطبتها وتيسير صداقها وتيسير رحمها، وإسناده حسن، لأن فيه أسامة بن زيد وهو الليثي صدوق يهم \"تقريب التهذيب\" لابن حجر (٣١٩)، والتبس على الهيثمي في \"مجمع الزوائد\" ٤/ ٢٥٥، فجعله أسامة بن زيد العدوي وهذا ضعيف من قبل حفظه \"تقريب التهذيب\" لابن حجر (٣١٧)، وانظر \"إرواء الغليل\" للألباني ٦/ ٣٤٨.\n(١) لم يذكر بجرح أو تعديل.\n(٢) عمران بن موسى بن يعقوب الفرغاني.\nلم يذكر بجرح أو تعديل.\n(٣) سمع: محمد بن عبد الله الأنصاري وسليمان بن حرب وأبا نعيم وعفان بن مسلم والحميدي وأبا الوليد الطيالسي وغيرهم.\nوسمع منه: ابن صاعد وأبو بكر الخلال ومحمد بن مخلد وعثمان بن السماك وغيرهم.\nقال الدارقطني: كان صدوقًا .. قال الخطيب: كان ثقة ثبتًا.\nوقال الذهبي: الإمام الحافظ المحدث الصدوق، يتفرد ويغرب.\n\"المؤتلف والمختلف\" ٢/ ٧٦٨، \"تاريخ بغداد\" ٨/ ٢٨٦، \"سير أعلام النبلاء\" ٢٥/ ٤٨.\n(٤) القشيري النيسابوري، ثقة، عابد.\n(٥) ثقة متقن عابد.\n(٦) المدني يعرف بالواسطي.\nضعيف.\n(٧) ثقة، أحد الفقهاء بالمدينة.","vol":"19","page":191},{"text":"قال: \"أعلنوا النكاح واجعلوه في المساجد واضربوا عليه بالدفاف وليولم أحدكم ولو بشاة\" (١).\n_________\n(١) [١٩٤٩] الحكم على الإسناد:\nإسناده ضعيف فيه عيسى بن ميمون ضعيف، وفيه من لم يذكر بجرح أو تعديل، وبغير هذا التمام صح الحديث كما سيأتي.\nالتخريج:\nأخرجه ابن عدي في \"الكامل\" ٥/ ٢٤٠ في ترجمة عيسى بن ميمون بإسناده عنه به، وأخرجه الترمذي، كتاب النكاح، باب ما جاء في إعلان النكاح (١٠٨٩) دون قوله: \"وليولم ولو بشاة\"، والبيهقي في \"السنن الكبرى\" ٧/ ٢٩٠، وزاد في آخره: \"فإذا خطب أحدكم امرأة وفد خضب بالسواد فليعلمها ولا يغرها\" وابن الجوزي في \"العلل المتناهية\" ٢/ ٦٢٧ (١٠٣٤)، دون قوله: \"وليولم ولو بشاة\" جميعهم من طريق عيسى بن ميمون به، وذكره الديلمي في \"الفردوس\" ١/ ١١٠ (٣٣٥) عنها.\nوقال الترمذي: حديث غريب حسن وعيسى بن ميمون الأنصاري يضعف في الحديث.\nوقال البيهقي: عيسى بن ميمون ضعيف.\nوروى ابن أبي حاتم في \"الجرح والتعديل\" ٦/ ٢٨٧، وابن حبان في \"المجروحين\" ٢/ ١١٦، عن عبد الرحمن بن مهدي قال: استعديت على عيسى ابن ميمون في هذِه الأحاديث عن القاسم بن محمد في النكاح وغيره فقال: لا أعود، وقال البغوي في \"شرح السنة\" ٩/ ٤٧، وقد روي عن القاسم بن محمد، عن عائشة بإسناد غريب قالت قال رسول الله - ﷺ - فذكره بلفظ الترمذي.\nوأخرجه ابن ماجه في \"سننه\"، كتاب النكاح، باب إعلان النكاح (١٨٩٥)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٩٠، وأبو نعيم في \"حلية الأولياء\" ٣/ ٢٦٥. جميعهم من طريق خالد بن إلياس عن ربيعة، عن القاسم بن محمد به بلفظ: \"أعلنوا النكاح واضربوا عليه بالغربال\".\nوإسناده ضعيف خالد بن إلياس، متروك الحديث \"تقريب التهذيب\" لابن حجر =","vol":"19","page":192},{"text":"[١٩٥٠] أخبرنا ابن فنجويه (١) قال: حدثنا أحمد بن جعفر حمدان (٢)، وعبد الله بن يوسف (٣) قالا: حدثنا يوسف بن أحمد بن\n_________\n= (١٦٢٧)، وانظر \"إرواء الغليل\" للألباني (١٩٩٣).\nفالحديث ضعيف بهذا التمام وأما الجملة الأولى من الحديث: \"أعلنوا النكاح\" فقد ورد من حديث عبد الله بن الزبير مرفوعًا بسند حسن أخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٧٤ (٤٠٦٦)، وأحمد في \"مسنده\" ٤/ ٥ (١٦١٣٠)، وأبو نعيم في \"حلية الأولياء\" ٨/ ٣٢٨، والحاكم في \"المستدرك\" ٢/ ٢٠٠ (٢٧٤٨)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٨٨، قال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٨٩، رواه أحمد والبزار والطبراني في \"المعجم الكبير\"، و\"المعجم الأوسط\" ورجال أحمد ثقات.\nوأما قوله: \"واضربوا عليه بالدفوف\" فقد أخرج النسائي، كتاب النكاح، باب إعلان النكاح بالصوت وضرب الدفوف ٦/ ١٢٧، والترمذي، كتاب النكاح، باب إعلان النكاح (١٠٨٨)، وابن ماجه، كتاب النكاح، باب إعلان النكاح (١٨٩٦)، والحاكم في \"المستدرك\" ٢/ ٢٠١ (٢٧٥٠)، والبيهقي في \"السنن الكبرى\" ٧/ ٢٨٩، وأحمد في \"المسند\" ٣/ ٤١٨ (١٥٤٥١)، ٤/ ٢٥٩ (١٨٢٧٩)، والطبراني في \"المعجم الكبير\" ١٩/ ٢٤٢ (٥٤٢)، جميعهم من طرق عن أبي بلج نا محمد بن حاطب عن النبي - ﷺ - قال: \"فصل ما بين الحلال والحرام الدف والصوت في النكاح\" وهو حديث حسن، انظر \"إرواء الغليل\" للألباني (١٩٩٤).\nوأما قوله: \"وليولم ولو بشاة\" فقد أخرج البخاري، كتاب النكاح، باب الوليمة ولو بشاة (٥١٦٧)، ومسلم، كتاب النكاح، باب الصداق وجواز كونه تعليم قرآن .. (١٤٢٧)، من حديث أنس - ﵁ - أن النبي - ﷺ -، قال لعبد الرحمن بن عوف: \"أولم ولو بشاة\".\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) القطيعي. ثقة.\n(٣) لم أجده.","vol":"19","page":193},{"text":"كركان القرماسيني (١)، يقال: حدثنا أبو الزِّنباع روح بن الفرج (٢)، قال: حدثنا أبو سلمة البصري العتكي (٣) القاسم بن عمر (٤)، قال: حدثنا بشر بن إبراهيم الأنصاري (٥)، عن الأوزاعي (٦)، عن مكحول (٧)، عن عروة (٨)، عن عائشة - ﵁ - قالت: حدثني معاذ بن جبل (٩) - ﵁ - قال: شهدت ملاك رجل من الأنصار مع رسول الله\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) ثقة.\n(٣) في الأصل، (م) زيادة: (قال: حدثنا)، والتصويب من (ح) وبعض طرق الحديث.\n(٤) القاسم بن عمر أبو سلمة البصري، العتكي، سمع: سليم بن مسلم المكي وعثمان بن مطر الشيباني.\nروى عنه: أبو الحسن أحمد بن سيار المروزي. ولم يذكر فيه جرح أو تعديل. \"الأسامي والكنى\" ٥/ ٨٣.\n(٥) بشر بن إبراهيم البصري الأنصاري، روى عن: الأوزاعي وثور بن يزيد.\nروى عنه: مهدي بن عيسى الواسطي.\nقال أبو حاتم: ضعيف الحديث.\nوقال العقيلي: حدث عن الأوزاعي بأحاديث موضوعة لا يتابع عليها. وقال ابن عدي: منكر الحديث عن الثقات والأئمة.\n\"الجرح والتعديل\" ٢/ ٣٥١، \"الضعفاء\" ١/ ١٤٢، \"الكامل في ضعفاء الرجال\" ٢/ ١٦٧.\n(٦) عبد الرحمن بن عمر والأوزاعي الفقيه، ثقة، جليل، فقيه.\n(٧) مكحول الشامي.\nثقة فقيه كثير الإرسال.\n(٨) ثقة.\n(٩) صحابي جليل.","vol":"19","page":194},{"text":"- ﷺ - فخطب النبي - ﷺ -، وأملك الأنصاري، ثم قال: \"على الألفة والخير والطير والميمون (١)، دَفّفوا على رأس صاحبكم\".\nوأقبلت السلال فيها الفاكهة والسكَّر، فنُهب عليهم، فأمسك القوم، فلم ينتهبوا. فقال رسول الله - ﷺ -: \"ما أزين الحلم ألا تنتهبون؟ \" فقالوا يا رسول الله: إنك نهيتنا عن النُّهبة يوم كذا وكذا. فقال رسول الله - ﷺ -: \"إنما نهيتكم عن نهبة العساكر، ولم أنهكم عن نهبة الولائم\" ثم قال: \"ألا فانتهبوا\".\nقال معاذ بن جبل - ﵁ -: فوالله لقد رأيت رسول الله - ﷺ - (يجرّنا ونجرّه) (٢) في ذلك النهاب (٣).\n_________\n(١) أي: وحظه المبارك.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٥٠.\n(٢) في (م): يجررنا ويجرره.\n(٣) [١٩٥٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه بشر بن إبراهيم ممن يضع الحديث، وفيه من لم يذكر بجرح أو تعديل ومن لم أجده.\nالتخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ١/ ٤٣ (١١٨) عن أحمد بن يحيى بن خالد بن حيان، عن القاسم بن عمر به نحوه، ثم قال: لم يروه عن الأوزاعي إلا بشر بن إبراهيم.\nوأخرجه العقيلي في \"الضعفاء الكبير\" ١/ ١٤٢، عن أزهر بن زفر، عن القاسم بن عمر به، ومن طريقه أخرجه ابن الجوزي في \"الموضوعات\" ٣/ ٥٧ - ٥٨ (١٢٦٨).\nوأشار إليه البيهقي من هذا الطريق في \"السنن الكبرى\" ٧/ ٢٨٨، وقال: في =","vol":"19","page":195},{"text":"[١٩٥١] أخبرنا ابن فنجويه (١)، قال: حدثنا عبد الله بن يوسف بن\n_________\n= إسناده مجهول ثم قال: ولا يثبت في هذا الباب شيء.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٩٠: فيه بشر بن إبراهيم وهو وضاع.\nوقال ابن حجر في \"فتح الباري\" ٩/ ٢٢٢: أخرجه الطبراني في \"المعجم الأوسط\" بسند أضعف منه، يعني: أضعف من الطريق الآتي: فقد أخرجه الطبراني في \"المعجم الكبير\" ٢٠/ ٩٧ - ٩٨ (١٩١)، وأبو نعيم في \"حلية الأولياء\" ٦/ ٩٦، والبيهقي في \"السنن الكبرى\" ٧/ ٢٨٨، وابن الجوزي في \"الموضوعات\" ٣/ ٥٧ - ٥٨ (١٢٦٨).\nجميعهم من طريق حازم مولى بني هاشم عن لمازه، عن ثور بن يزيد، عن خالد ابن معدان، عن معاذ بن جبل به.\nوحازم ولمازة مجهولان وخالد بن معدان لم يسمع من معاذ.\nوقال البيهقي في \"السنن الكبرى\" ٧/ ٢٨٨: في إسناده مجاهيل وانقطاع.\nقال ابن حجر في \"فتح الباري\" ٩/ ٢٢٢: أخرجه الطبراني في \"المعجم الكبير\" بسند ضعيف.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٩٠: حازم مولى بني هاشم عن لمازه، لم أجد من ترجمهما وبقية رجاله ثقات.\nوأخرجه ابن الجوزي في \"الموضوعات\" ٣/ ٥٩ (١٢٧٠) من طريق خالد بن إسماعيل، عن مالك بن أنس، عن حميد بن أنس مرفوعًا.\nثم قال: وفيه خالد بن إسماعيل، قال ابن عدي يضع الحديث على ثقات المسلمين.\nوقال ابن حبان. لا يجوز الاحتجاج به.\nفالحديث موضوع، قال الذهبي \"ميزان الاعتدال\" ١/ ٣١٣ بعد أن ساقه من رواية العقيلي: هكذا فليكن الكذب.\nوانظر: \"تنزيه الشريعة\" لابن عراق ٢/ ٢٠٨، \"الفوائد المجموعة\" للسيوطي (١٢٢) (٣٤٥، ٣٤٦).\n(١) ثقة صدوق كثير رواية المناكير.","vol":"19","page":196},{"text":"أحمد بن مالك (١)، قال: حدثنا أبو (٢) العباس عبد الله بن أحمد بن حشيش البغدادي (٣)، قال: حدثنا عثمان بن معبد (٤)، قال: حدثنا عبد الله بن إبراهيم (٥)، عن سفيان بن عامر العامري (٦)، عن (ضافنة (٧) مولاهم) (٨)، عن أبي هريرة (٩) - ﵁ - قال: قال رسول الله - ﷺ -: \"مسُّوا بالإِمْلَاك فإنه أفضل في اليُمْن وأعظم في البركة\" (١٠) (١١).\n_________\n(١) لم أجده.\n(٢) من (م)، (ح).\n(٣) لم أجده.\n(٤) عثمان بن معبد بن نوح المقرئ.\nسمع: عمر بن أبي سلمة التنيسي وحفص بن عمر المدني وعبد الغفار بن داود الحرائي وحبيبًا كاتب مالك وإسحاق بن محمد الغوري وعلي بن ثابت الدهان والفضل بن دكين .. وغيرهم.\nسمع منه: ابن أبي الدنيا وعبد الله بن الصقر السكري وقاسم بن زكريا المطرز ويحيى بن محمد بن صاعد .. وغيرهم.\nقال الخطيب البغدادي: كان ثقة أصابه طرشي.\n\"تاريخ بغداد\" ١١/ ٢٩٠، \"تاريخ دمشق\" ٤٠/ ٣٦، \"المنتظم\" ٥/ ٣٠.\n(٥) لم أجده.\n(٦) سفيان بن عامر العامري، لم أجده.\n(٧) ضافنة، لم أجده.\n(٨) في (م): صاقبه مولاتهم، وفي (ح): صافيه مولاتهم.\n(٩) صحابي جليل.\n(١٠) في (ح): \"أمسوا بالإملاك فإنه أعظم في اليمن وأفضل في البركة\".\n(١١) [١٩٥١] الحكم على الإسناد:\nفيه مجاهيل. =","vol":"19","page":197},{"text":"[١٩٥٢] أخبرنا ابن فنجويه (١)، قال: حدثنا ظفران (٢) بن الحسن (٣)، قال: حدثنا أبو بكر بن أبي داود السجستاني (٤)، قال: حدثنا أحمد بن يوسف بن سالم الأزدي السلمي (٥)، قال: حدثنا حفص بن عبد الله (٦)، عن إبراهيم بن طهمان (٧)، عن محمد بن إسحاق (٨)، عن محمد بن إبراهيم (٩)، عن إسحاق بن سهل بن أبي حثمة (١٠)، عن أبيه (١١)، عن عائشة - ﵂ - أنها قالت: كانت عندي\n_________\n= التخريج:\nأخرجه أبو حفص بإسناده عن أبي هريرة كما في \"المغني\" لابن قدامة ٩/ ٤٧٠.\nوأورده الألباني في \"إرواء الغليل\" (١٨٢٠)، وقال: لم أقف على إسناده.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) في الأصل: ظفر، والتصويب من (م)، (ح) ومصادر ترجمته.\n(٣) ظفران بن الحسن بن الفيرزان، لم يذكر بجرح أو تعديل.\n(٤) عبد الله بن أبي داود الإمام الحافظ.\n(٥) أبو الحسن النيسابوري المعروف بحمدان، حافظ، ثقة.\n(٦) ابن راشد السلمي أبو عمرو النيسابوري، صدوق.\n(٧) الخراساني، أبو سعيد، ثقة. يغرب، وتكلم فيه للإرجاء.\n(٨) صاحب السير. صدوق يدلس ورمي بالتشيع والقدر.\n(٩) التيمي، أبو عبد الله المدني، ثقة له أفراد.\n(١٠) إسحاق بن سهل بن أبي حثمة روى عن: أبيه عن عائشة.\nروى عنه: محمد إسحاق .. قال أبو حاتم: يعد في المدنيين.\nذكره ابن حبان في \"الثقات\".\n\"التاريخ الكبير\" ١/ ٣٩٠ \"الجرح والتعديل\" ٢/ ٢٢٣، \"الثقات\" ٤/ ٢٢.\n(١١) صحابي جليل.","vol":"19","page":198},{"text":"جارية من الأنصار في حجري فزوجتها فدخل النبي - ﷺ - فلم يسمع غناء فقال: \"يا عائشة ألا تغنون (١) عليها فإن هذا الحي من الأنصار يحبون الغناء\" (٢).\n[١٩٥٣] أخبرنا ابن فنجويه (٣)، قال: حدثنا عبد الله بن يوسف (٤)، قال: حدثنا أبو بكر محمد بن ظهير بن ثمامة البزاز (٥)، قال: حدثنا أبو موسى محمد بن المثنى الزَّمِن (٦)، قال:\n_________\n(١) في (ح): تغنوا.\n(٢) [١٩٥٢] الحكم على الإسناد:\nفيه ظفران بن الحسن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه أحمد في \"مسنده\" ٦/ ٢٦٩ (٢٦٣١٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ١٨٥ (٨٥٧٥)، والطبراني في \"المعجم الأوسط\" ٥/ ٣٥٢ (٥٥٢٧) جميعهم من طريق محمد بن إسحاق به نحوه.\nوأخرجه البخاري (٥١٦٢) كتاب النكاح، باب النسوة اللاتي يهدين المرأة إلى زوجها، من طريق محمد بن سابق، حدثنا إسرائيل عن هشام بن عروة، عن أبيه، عن عائشة أنها زفت امرأة إلى رجل من الأنصار فقال نبي الله - ﷺ -: \"يا عائشة ما كان معكم لَهْوٌ فإن الأنصار يعجبهم اللَّهْو\".\nووهم الحاكم في \"مستدركه\" حيث استدرك هذا الحديث ٢/ ٢٠٠ (٢٧٤٩) مع أن البخاري قد خرجه في \"صحيحه\".\n(٣) ثقة صدوق كثير رواية المناكير.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) ثقة، ثبت.","vol":"19","page":199},{"text":"حدثنا حفص بن غياث (١)، عن ليث (٢)، عن عطاء (٣) أن النبي - ﷺ - مُرَّ عليه بعروس فقال: \"لو كان مع هذا لهو\" (٤).\n[١٩٥٤] أخبرني ابن فنجويه (٥)، قال: حدثنا عبيد الله بن محمد بن شنبة (٦)، قال: حدثنا محمد بن علي بن سالم الهمداني (٧)، قال: حدثنا الحسن بن الحسين الهسنجاني الرازي (٨)، قال: حدثنا سعيد\n_________\n(١) النخعي.\nثقة فقيه، تغير حفظه قليلًا في الآخر.\n(٢) ليث بن أبي سليم صدوق، اختلط أخيرًا ولم يتميز حديثه فترك.\n(٣) عطاء بن أبي رباح. ثقة فقيه فاضل لكنه كثير الإرسال.\n(٤) [١٩٥٣] الحكم على الإسناد:\nإسناده ضعيف فيه ليث صدوق اختلط أخيرًا فترك، وفيه من لم أجده.\nالتخريج:\nأخرجه ابن أبي شيبة في \"مصنفه\" ٤/ ١٩٢ عن حفص بن غياث به والحديث مرسل.\n(٥) ثقة صدوق كثير رواية المناكير.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) لم يذكر بجرح أو تعديل.\n(٨) الحسن بن الحسين بن عاصم الهِسِنجاني ابن أخي عبد السلام ابن عاصم الهسنجاني. روى عن: يزيد بن أبي حكيم المدني وإسماعيل بن أبي أويس وسعيد ابن منصور. قال ابن أبي حاتم: سمع منه أبي ولم يحدث عنه.\nوقال: سمعت محمد بن أيوب يقول: كنا لا نشك نحن وعلي بن شهاب أنه كذاب. اهـ قال الذهبي: كذبه أبو حاتم. وقال في \"المغني\" رمي بالكذب. وتعقبه ابن حجر فقال: لم يكذبه أبو حاتم، ولو نقل الذهبي من كتاب ابن أبي حاتم ما وقع في هذا الوهم ولكنه نقل من كتاب ابن الجوزي. فهذِه عبارته فوهما.\n\"الجرح والتعديل\" ٣/ ٦ \"ميزان الاعتدال\" ٢/ ٨، \"المغني في الضعفاء\" ١/ ١٥٨، \"لسان الميزان\" ٢/ ٣٧٤.","vol":"19","page":200},{"text":"ابن منصور (١)، قال: حدثنا مسكين بن ميمون (٢)، قال: حدثنا عروة بن رويم (٣) قال: بينا عبد الرحمن بن قرط (٤) يعس بحمص إذ مرت عروس وقد أوقدوا النيران فضربهم بدرته حتى تفرقوا عنها فلما أصبح قعد على منبره وقال: إن أبا جندلة (٥) نكح فصنع جفنات من طعام، فرحم الله أبا\n_________\n(١) ثقة، مصنف.\n(٢) مسكين بن ميمون الأنصاري مؤذن مسجد الرملة.\nروى عن: عروة بن رويح.\nروى عنه: سعيد بن منصور وعمرو بن خالد الحراني وابنه محمد بن مسكين وهشام بن عمار ويزيد بن موهب.\nقال أبو حاتم: هو شيخ.\nوقال الذهبي: لا أعرفه وخبره منكر.\n\"الجرح والتعديل\" ٨/ ٣٢٩، \"ميزان الاعتدال\" ٥/ ٢٢٦، \"لسان الميزان\" ٦/ ٧٠٢.\n(٣) عروة بن رُوَيم اللخمي، أبو القاسم، روى عن: أبي ثعلبة الخشني مرسل، وروى عن أنس وعبد الله بن الديلمي وغيرهم.\nروى عنه: الأوزاعي ويزيد بن سنان الزهاوي وغيرهم.\nقال يحيى بن معين: ثقة.\nوقال أبو حاتم: تابعي عامة حديثه مراسيل. وقال الدراقطني: لا بأس به.\nوقال ابن حجر: صدوق يرسل كثيرًا.\n\"الجرح والتعديل\" ٦/ ٣٩٦، \"سير أعلام النبلاء\" ٦/ ١٣٧، \"التقريب\".\n(٤) الصحابي الجليل عبد الرحمن بن قُرط الثمالي الحمصي، من أهل الصفة، سكن الشام وكان عاملًا لعمر - ﵁ - على حمص.\n\"الاستيعاب\" لابن عبد البر ٢/ ٣٩١، \"أسد الغابة\" لابن الأثير (٣٣٨١)، \"الإصابة\" لابن حجر ٤/ ١٨٠.\n(٥) ذكره ابن حجر في \"الإصابة\" ٧/ ٣٧، في القسم الثالث وقال: أبو جندلة زوج أمامة، له إدراك.","vol":"19","page":201},{"text":"جندلة وصلّى على آبائه، ولعن الله أصحاب عروسكم، أوقدوا النيران، وتشبهون بأهل الشرك، والله مطفئ نورهم يوم القيامة (١).\n﴿إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَاللَّهُ وَاسِعٌ عَلِيمٌ﴾.\n[١٩٥٥] أخبرني الحسين بن محمد بن فنجويه (٢) (٣)، قال: حدثنا علي بن أحمد بن نصرويه (٤)، قال: حدثنا عبد الله بن محمد بن وهب (٥)، قال: حدثنا أبو زرعة (٦)، قال: حدثنا إبراهيم بن موسى الفراء (٧)، قال:\n_________\n(١) [١٩٥٤] الحكم على الإسناد:\nفيه مسكين قال الذهبي ولا أعرفه وخبره منكر. والهسنجانى رمي بالكذب، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه أبو الشيخ في كتاب النكاح كما في \"الإصابة\" لابن حجر ٧/ ٣٧، من طريق مسكين بن ميمون به وأخرجه هشام بن عمار في \"فوائده\" كما في \"الإصابة\" لابن حجر ٤/ ١٨٠، وابن عساكر في \"تاريخ دمشق\" ٣٥/ ٣٤٣ كلاهما من طريق عثمان بن علاق، عن عروة بن رويم به.\nوإسناده ضعيف فيه مسكين بن ميمون والحسن بن الحسين الهسنجاني.\n(٢) في الأصل: الفنجوي.\n(٣) ثقة صدوق كثير رواية المناكير.\n(٤) لم أجده.\n(٥) متهم بالكذب والوضع.\n(٦) إمام حافظ ثقة.\n(٧) إبراهيم بن موسى بن يزيد التميمي، أبو إسحاق الفراء الرازي روى عن: إبراهيم ابن موسى الزيات الموصلي وأحمد بن بشير الكوفى وبقية بن الوليد وجرير بن عبد الحميد والحارث بن مسلم وغيرهم. روى عنه: البخاري ومسلم وأبو داود =","vol":"19","page":202},{"text":"حدثنا مسلم بن خالد (١)، عن سعيد بن أبي صالح (٢)، عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ -: \"التسموا الرزق بالنكاح\" (٣).\n_________\n= وإبراهيم بن مطرف وإسماعيل بن عمر وأبو زرعة الرازي وغيرهم.\nقال أبو زرعة: هو أتقن من ابن أبي شيبة وأصح حديثًا منه.\nوقال أبو حاتم: هو من الثقات وهو أتقن من أبي جعفر الجمال.\nوقال النسائي: ثقة.\nوقال ابن حجر: ثقة حافظ. \"الجرح والتعديل\" ٢/ ١٣٧، \"تهذيب الكمال\" ٢/ ٢١٩، \"سير أعلام النبلاء\" ١١/ ١٤٠، \"التقريب\" (٢٥٩).\n(١) المعروف بالزنجي، صدوق، كثير الأوهام.\n(٢) سعيد بن أبي صالح.\nحدث عن: محمد بن المرتفع. روى عنه: مسلم بن خالد الزنجي.\nقال ابن سعد: توفي سنة تسع وعشرين ومائة وكان قليل الحديث.\n\"الطبقات الكبرى\" ٥/ ٤٨٧، \"غنية الملتمس إيضاح الملتبس\" ١/ ١٩٨.\n(٣) [١٩٥٥] الحكم على الإسناد:\nفيه سعيد بن أبي صالح لم يذكر بجرح أو تعديل وعبد الله بن وهب متهم بالكذب والوضع وابن نصرويه لم أجده.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\"، والديلمي في \"الفردوس\" ١/ ٨٨ (٢٨٢) كلاهما من طريق مسلم بن خالد به بهذا اللفظ، وقال الزيلعي \"تخريج أحاديث وآثار الكشاف\" ٢/ ٤٤٤: لم يروه بهذا اللفظ إلا الثعلبي.\nقال السخاوي \"المقاصد الحسنة\" (ص ١٠١) (١٦٢)، رواه الثعلبي في \"تفسيره\"، والديلمي من حديث مسلم بن خالد عن سعيد بن أبي صالح، عن ابن عباس رفعه بهذا اللفظ ومسلم فيه لين وشيخه، وقال الألباني: ضعيف، ثم نقل عن الحافظ ابن حجر في \"مختصر الديلمي\" قوله: مسلم فيه لين وشيخه .. ثم قال الألباني: كذا الأصل بيّض لشيخه، ولم أعرفه.","vol":"19","page":203},{"text":"[١٩٥٦] أخبرنا ابن فنجويه (١)، قال: حدثنا محمد بن الحسن بن بشر (٢)، قال: حدثنا أبو يوسف محمد بن سفيان الصفار (٣)، قال: حدثنا أبو عبد الله أحمد بن ناصح (٤)، قال: حدثنا عبد العزيز بن\n_________\n= انظر: \"سلسلة الأحاديث الضعيفة\" (٢٤٨٧)، \"ضعيف الجامع\" (١٢٤٧).\nلكن له شاهد أخرجه الحاكم في \"مستدركه\" ٢/ ١٧٤ (٢٦٧٩)، وابن مردويه كما في \"الكاف الشاف\" لابن حجر ٣/ ٢٣٠ كلاهما من طريق أبي السائب سلم بن جنادة، عن أبي أسامة، عن هشام بن عروة، عن أبيه، عن عائشة - ﵂ - قالت قال رسول الله - ﷺ - \"تزوجوا النساء فإنهن يأتينكم بالمال\"، وقال الحاكم: حديث صحيح علي شرط الشيخين ولم يخرجاه لتفرد سلم بن جنادة بسنده وسلم ثقة مأمون، وفي \"تقريب التهذيب\" لابن حجر (٢٤٧٧): سلم ثقة ربما خالف.\nوقال الهيثمي ٤/ ٢٥٥: رواه البزار ورجاله رجال الصحيح خلا سلم بن جنادة وهو ثقة، لكن في إسناده علة وهي تفرد سلم بن جنادة من بين الثقات بوصله.\nانظر: \"الكاف الشاف\" لابن حجر ٣/ ٢٣٠، فقد أخرجه ابن أبي شيبة في \"مصنفه\" ٤/ ١٢٧، وأبو داود في \"المراسيل\" (ص ١٨٠) (٢٠٣)، كلاهما من طريق أبي أسامة عن هشام بن عروة، عن أبيه، عن النبي - ﷺ - مرسلًا فلم يذكر عائشة.\nوأخرج الطبري في \"جامع البيان\" ١٨/ ١٢٦، عن ابن مسعود موقوفًا: التسموا الغنى في النِّكَاح وتلا قوله تعالى: ﴿إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ﴾.\nوأخرج عبد الرزاق في \"مصنفه\" عن عمر أنَّه قال: عجبت لرجل لا يطلب الغنى بالباءة والله تعالى يقول في كتابه: ﴿إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ﴾.\nوانظر: \"كشف الخفاء\" للعجلوني ١/ ١٧٧ (٥٢٨).\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) ابن صقلاب لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) أحمد بن ناصح بن موسى المصيصي، أبو عبد الله، روى عن: إسماعيل ابن علية وعبد الله بن إدريس وعبد العزيز بن محمد الدراوردي وعمر بن هارون البلخي وهشيم بن بشير وغيرهم. =","vol":"19","page":204},{"text":"الدراوردي (١)، عن ابن عجلان (٢) أن النبي - ﷺ - أتاه رجل فشكا إليه الحاجة فقال: \"عليك بالباءة\".\nوجاء رجل إلى أبي بكر - ﵁بعد النبي - ﷺ - فشكا إليه الحاجة فأمره بالباءة، وجاء رجل إلى عمر - ﵁بعد أبي بكر - ﵁ - فشكا إليه الحاجة فقال: عليك بالباءة.\nوجاء رجل إلى عثمان بعد عمر - ﵄- فشكا إليه الحاجة فقال: عليك بالباءة. كلًّا يريد قوله تعالى: ﴿إِنْ يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ﴾ قال ابن عجلان: وقال أبو بكر وعمر - ﵄ -: ابتغوا الغنى في النكاح (٣).\n_________\n= وروى عنه النسائي وحرب بن إسماعيل الكرداني ومحمد بن سفيان بن موسى المصيصي الصفار.\nوقال في موضع آخر: ليس به بأس.\nوقال الحاكم: حدث بالثغر عن مشايخه بأحاديث مستوية.\nوقال الحافظ ابن حجر: صدوق.\n\"تهذيب الكمال\" ١/ ٤٩٨، \"التقريب\" (١١٦).\n(١) صدوق.\nكان يحدث من كتب غيره فيخطئ.\n(٢) محمد بن عجلان المدني، صدوق. إلَّا أنَّه اختلطت عليه أحاديث.\n(٣) [١٩٥٦] الحكم على الإسناد:\nإسناده ضعيف فيه محمد بن الحسن بن بشر لم يذكر بجرح أو تعديل ومحمد بن سفيان لم أجده.\nالتخريج: ذكره ابن حجر في \"الكافي الشاف\" ٣/ ٢٣١، والعجلوني في \"كشف الخفاء\" (٥٢٨) وعزوه للمصنف. =","vol":"19","page":205},{"text":"<span data-type=\"title\" id=toc-3210>٣٣ </span>- قوله - ﷿ -: ﴿وَلْيَسْتَعْفِفِ الَّذِينَ لَا يَجِدُونَ نِكَاحًا﴾\nعن الحرام ﴿حَتَّى يُغْنِهُمُ اللَّهُ مِنْ فَضْلِهِ﴾ ويوسع عليهم من رزقه.\n﴿وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ﴾ المكاتبة وأصل الكلمة من الكَتْب وهو الضم والجمع، ومنه الكتيبة، وكتبتُ البغل، وكتبت الكتاب فسمي المكاتب؛ لأنه يضم نجوم (١) مال الكتابة بعضها إلى بعض (٢) وهو أن يقول الرجل لعبده أو أمته: قد كاتبتك على أن تعطيني كذا وكذا\n_________\n= وأخرج الخطيب في \"تاريخ بغداد\" ١/ ٣٦٥ عن جابر - ﵁ - قال: جاء رجل إلى النبي - ﷺ - يشكو إليه الفاقة فأمره أن يتزوج، وإسناده ضعيف جدًا فيه سعيد بن محمد المدني قال أبو حاتم: حديثه ليس بشيء. \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٥٨. وفيه عبد الباقي بن قانع، صدوق تغير بأخرة.\nوروت عائشة ﵂ أنَّه قال: \"تزوجوا النساء فإنهن يأتين بالمال\" أخرجه الحاكم في \"المستدرك\" ٢/ ١٧٤ (٢٦٧٩)، وقال: صحيح على شرط الشيخين ولم يخرجاه، لتفرد سلم بن جنادة بسنده وسلم ثقة مأمون. ووافقه الذهبي في \"التلخيص\".\nورواه ابن أبي شيبة في \"المصنف\" ٤/ ١٢٧، وأبو داود في \"المراسيل\" (١٤٠) من طريق هشام عن أبيه مرسلًا. قال الحافظ في \"التلخيص الحبير\" ٣/ ١١٧: إن الدارقطني رجح الرواية المرسلة.\n(١) النجوم هاهنا الأوقات المختلفة، لأن العرب كانت لا تعرف الحساب، وإنما تعرف الأوقات بطلوع النجوم، فسميت الأوقات نجومًا.\nانظر: \"المغني\" لابن قدامة ١٤/ ٤٤١.\n(٢) وقيل سميت مكاتبة، لأن السيد يكتب بينه وبين عبده كتابًا فيما اتفقا عليه.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ١٥٨، \"معاني القرآن\" للنحاس ٤/ ٥٢٩، \"المغني\" لابن قدامة ١٤/ ٤٤١، \"الكليات\" للكفوي (٧٦٧).","vol":"19","page":206},{"text":"في نجوم معلومة على أنك إذا أديت ذلك فأنت حر فيرضى العبد بذلك فإن أدى مال الكتابة بالنجوم التي سماها كان حرًا وإن عجز عن أداء ذلك كان لمولاه أن يرده إلى الرق (١) كما قالﷺ -: \"المكاتب عبد ما بقي عليه درهم\" (٢).\n﴿مِمَّا مَلَكَت أَيْمَانُكُمْ فَكَاتِبُىوهُمْ﴾ اختلف الفقهاء في حكم هذِه الآية:\n_________\n(١) وهذا تعريف المكاتبة اصطلاحًا.\nانظر: \"المغني\" لابن قدامة ١٤/ ٤٤١.\n(٢) أخرجه أبو داود، كتاب العتق، باب في المكاتب يؤدي بعض كتابته .. (٣٩٢٦)، وعنه البيهقي في \"السنن الكبرى\" ١٠/ ٣٢٤، وابن عبد البر في \"الاستذكار\" لابن عبد البر ٢٣/ ٢٣٩ (٣٤٣٤٠).\nجميعهم من طريق أبي عتبة إسماعيل بن عياش حدثني سليمان بن سليم، عن عمرو بن شعيب، عن أبيه، عن جده به.\nوأخرجه الجصاص في \"أحكام القرآن\" ٣/ ٣٢٦ من طريق سليمان بن سليم به، وإسناده حسن.\nقال الألباني \"إرواء الغليل\" (١٦٧٤): وهذا إسناد حسن رجاله كلهم ثقات وعمرو بن شعيب فيه الخلاف المشهور وإسماعيل بن عياش ثقة في \"الشاميين\" وهذا منه فإن سليمان بن سليم شامي أيضًا وقد تابعه جماعة بمعناه.\nوأخرجه الترمذي كتاب البيوع، باب المكاتب إذا كان عنده ما يؤدي (١٢٦٠)، وأبو داود، كتاب العتق، باب في المكاتب يؤدي .. (٣٩٢٧)، وابن ماجة (٢٥١٩) كتاب العتق، باب المكاتب، وأحمد ٢/ ١٧٨ (٦٦٦٦)، ٢/ ١٨٤ (٦٧٢٦)، ٢/ ٢٠٦ (٦٩٢٣)، والبيهقي في \"السنن الكبرى\" ١٠/ ٣٢٤ وغيرهم. جميعهم من طرق عن عمرو بن شعيب، عن أبيه، عن جده بمعناه.\nوروي موقوفا بأسانيد صحيحة عن عمر وابنه وعائشة وزيد بن ئابت.\nانظر: \"إرواء الغليل\" للألباني (١٧٦٨)، \"نصب الراية\" للزيلعي ٤/ ١٤٤.","vol":"19","page":207},{"text":"فقال قوم هو أمر حتم وإيجاب، فرضٌ على الرجل أن يكاتب عبده الَّذي قد علم فيه خيرًا إذا سأله ذلك بقيمته وأكثر، ولو كان بدون قيمته لم يلزمه.\nوهو قول عمرو بن دينار (١) وعطاء (٢) وإليه ذهب داود بن علي ومحمد (٣) ابن جرير من الفقهاء (٤).\nوهي رواية العوفي عن ابن عباس - ﵄ - (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٦، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٩، وعبد الرزاق في \"المصنف\" ٨/ ٣٧١ (١٥٥٧٦)، وانظر: \"أحكام القرآن\" للجصاص ٣/ ٣٢١، \"أحكام القرآن\" للكيا الهراسي ٤/ ٢٩٠، \"معالم التنزيل\" للبغوي ٦/ ٤١، \"الوسيط\" للواحدي ٣/ ٣١٩، \"المغني\" لابن قدامة ١٤/ ٤٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٤٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٦، والبيهقي في \"السنن الكبرى\" ١٥/ ٣١٩، وعبد الرزاق في \"مصنفه\" ٨/ ٣٧١ (١٥٥٧٦)، وذكره البخاري تعليقًا عن ابن جريج، عن عطاء.\nوانظر: \"الوسيط\" للواحدي ٣/ ٣١٩، \"معالم التنزيل\" للبغوي ٦/ ٤١، \"النكت والعيون\" للماوردي ٤/ ٩٤، \"أحكام القرآن\" للجصاص ٣/ ٣٢١، \"أحكام القرآن\" لابن العربي ٣/ ١٣٨٢، \"أحكام القرآن\" للكيا الهراسي ٤/ ٢٩٠، \"المغني\" لابن قدامة ١٤/ ٤٤٢، \"الاستذكار\" لابن عبد البر ٢٣/ ٢٥٥.\n(٣) انظر: \"تفسير ابن حبيب\" ٢٠٩/ أ، \"الكفاية\" للحيري ٢/ ٦٢/ ب، \"النكت والعيون\" للماوردي ٤/ ٩٤، \"المغني\" لابن قدامة ١٤/ ٤٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٤٥، \"المحلى\" لابن حزم ٨/ ٢٢٢، \"الاستذكار\" لابن عبد البر ٢٣/ ٢٥٠.\n(٤) انظر: \"جامع البيان\" للطبري ١٨/ ١٢٧.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٦ من طريق العوفي عنه.\nوانظر: \"الوسيط\" للواحدي ٣/ ٣١٨.","vol":"19","page":208},{"text":"واحتج من نصر هذا المذهب:\nبما روى قتادة (١) أن سيرين (٢) سأل أنس بن مالك - ﵁ - أن يكاتبه فتلكأ عليه فشكاه إلى عمر - ﵁ - فعلاه بالدُّرَّة وأمره بالكتابة (٣).\nواحتجوا أيضًا بأن هذِه الآية نزلت في غلام لحويطب بن عبد العزى - ﵁ - يقال له: صبيح سأل مولاه أن يكاتبه فأبى عليه فأنزل الله تعالى هذِه الآية، فكاتبه حويطب - ﵁ - على مائة دينار، ووهب له منها عشرين فأداها، وقتل يوم حنين في الحرب (٤).\n_________\n(١) قتادة بن دعامة السدوسي. ثقة ثبت.\n(٢) يكنى أبا عمرة، مولى أنس بن مالك.\n(٣) الحكم على الإسناد:\nإسناده صحيح.\nأخرجه البخاري تعليقًا ٥/ ١٨٤، كتاب المكاتب، باب اثم من قذف مملوكه ..، وأخرجه عبد الرزاق في \"مصنفه\" ٨/ ٣٧٢ (١٥٥٧٨)، والطبري في \"جامع البيان\" ١٨/ ١٢٦، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٩، جميعهم من طريق سعيد بن أبي عروبة عن قتادة، عن أنس.\nقال الألباني \"إرواء الغليل\" (١٧٦٠): أخرجه البيهقي وإسناده صحيح.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٢ عن أنس وزاد نسبته لعبد بن حميد.\n(٤) ذكره البخاري في \"التاريخ الكبير\" ٤/ ٣١٨، عن ابن إسحاق، عن خالد، عبد الله ابن صبيح، عن أبيه نحوه وأخرجه ابن السكن في \"معرفة الصحابة\" والباوردي كما في \"الإصابة\" لابن حجر ٣/ ٢٣٥، وكلاهما من طريق ابن إسحاق به.\nقلت: وعبد الله بن صبيح صدوق، \"تقريب التهذيب\" لابن حجر (٣٤١٤).\nوعزاه القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٣٤٤ للقشيري والنقاش، وذكره مقاتل في \"تفسيره\" ٣/ ١٩٧ - ١٩٨ والبغوي في \"معالم التنزيل\" ٦/ ٤١١، =","vol":"19","page":209},{"text":"وروي عن عمر - ﵁ - أنَّه قال: هي عزمة من عزمات الله تعالى، من سأل الكتابة كوتب (١).\nوقال آخرون هو أمر ندب واستحباب، ولا يلزم السيد مكاتبة عبده سواء بذل قيمته أو أكثر منها أو أقل. وهو قول الشعبي (٢) والحسن البصري (٣)، وإليه ذهب أبو حنيفة ومالك والشافعي وسائر الفقهاء ﵏ (٤).\n_________\n= والواحدي في \"أسباب النزول\" (ص ٣٣٥) (٦٣٩)، والسيوطي في \"لباب النقول\" (١٤٤)، وفي \"الدر المنثور\" ٥/ ٨١، والحيري في \"الكفاية\" ٢/ ٦٢/ ب، والسمعاني في \"تفسير القرآن\" ٣/ ٥٢٦.\n(١) انظر: \"تفسير ابن حبيب\" ٢٠٩/ أ، \"الكفاية\" للحيري ٢/ ٦٢/ ب.\n(٢) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٣، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٩، وعبد الرزاق في \"المصنف\" ٨/ ٣٧٢ (١٥٥٧٩)، وذكره السيوطي في \"الدر المنثور\" ٥/ ٨٢، وزاد نسبته لعبد بن حميد.\nوانظر: \"أحكام القرآن\" للجصاص ٣/ ٣٢١.\n(٣) أخرجه البيهقي في \"السنن الكبرى\" ١٠/ ٣١٩.\nوانظر: \"تفسير ابن حبيب\" ٢٠٩/ أ، \"الكفاية\" للحيري ٢/ ٦٢/ ب، \"الاستذكار\" لابن عبد البر ٢٣/ ٢٥١.\n(٤) وهو ظاهر مذهب الحنابلة وهو الراجح ومن أدلتهم:\n١ - أن الآية محمولة على الندب كقوله تعالى: وَإِذَا حَلَلْتُمْ فَاصْطَادُواْ﴾ [المائدة: ٢] قال النحاس: ولولا الإذن لما علمنا أن ذلك يجوز.\n٢ - أنها معاوضة فلا تصح إلَّا عن تراض بينهما، وقد دل الكتاب والسنة والإجماع على أن الرجل لا يقهر على أن يبيع ولا على أن يُعتق.\n٣ - أن الله علق الأمر بشرط علم الخير فيهم فقد يقولون علمنا فيهم خيرًا وقد يقولون ما علمنا فيهم خيرًا. =","vol":"19","page":210},{"text":"وأما قوله - ﷿ -: ﴿إِن عَلِمْتُمْ فِيْهِمْ خَيْرًا﴾ فاختلفوا فيه فقال ابن عمر (١) وابن زيد (٢) ومالك بن أنس (٣): يعني قوة على الاحتراف والكسب\n_________\n= ٤ - أن قول عمر - ﵁ - يخالفه فعل أنس - ﵁ -.\n٥ - أنَّه لو كانت واجبة لم يكن لأنس - ﷺ - أن يمتنع من شيء واجب عليه، ورفع عمر - ﵁ - الدرة عليه لكمال شفقته على رعيته، فكان يأمرهم بما لهم فيه الحظ في الدين.\nانظر: \"المغني\" لابن قدامة ١٤/ ٤٤٢، \"الأم\" للشافعي ٨/ ٣٧، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ٧/ ٢٥٦، \"الاستذكار\" لابن عبد البر ٢٣/ ٢٥١، \"أحكام القرآن\" لابن العربي ٣/ ١٣٨٢، \"أحكام القرآن\" للجصاص ٣/ ٣٢١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٤٥.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٧.\nوانظر: \"الوسيط\" للواحدي ٣/ ٣١٩، \"معالم التنزيل\" للبغوي ٦/ ٤٢، \"النكت والعيون\" للماوردي ٤/ ٩٤.\n(٢) هكذا في النسخ (ابن زيد) ولعل الصواب (زيد) أي: زيد بن أسلم، والأدلة على ذلك:\n١ - أن الطبري في \"جامع البيان\" ٨/ ١٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٥ أخرجا هذا القول عن عبد الرحمن بن زيد، عن أبيه.\n٢ - لم أقف على من عزا هذا القول إلى ابن زيد إلَّا عند الواحدي في \"الوسيط\" ٣/ ٣١٩، ولعله تبع المصنف في ذلك.\n٣ - أن المصنف أورد لابن زيد قولًا آخر غير هذا القول.\nوعلى فرض صحة ما أورده المصنف فتحمل على أنها رواية أخرى عن ابن زيد.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٧، وانظر: \"الوسيط\" للواحدي ٣/ ٣١٩، \"معالم التنزيل\" للبغوي ٦/ ٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٤٥، \"معاني القرآن\" للنحاس ٤/ ٥٣٠، \"أحكام القرآن\" لابن العربي ٣/ ١٣٨٣.","vol":"19","page":211},{"text":"لأداء ما كوتبوا عليها (١).\nوإليه ذهب الثوري (٢).\nوروى الوالبي عن ابن عباس - ﵄ -، قال: إن علمتم أن لهم حيلة ولا يلقون مؤونتهم على المسلمين (٣). وقال الحسن (٤) ومجاهد (٥)\n_________\n(١) في (م)، (ح): عليه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٦/ ٤٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٤، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٧، جميعهم من طريق علي بن أبي طلحة به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٢ وزاد نسبته لابن المنذر، وانظر: \"النكت والعيون\" للماوردي ٤/ ٩٩.\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٤.\nوانظر: \"تفسير ابن حبيب\" ٢٠٩/ أ، \"الكفاية\" للحيري ٢/ ٦٢/ ب، \"معالم التنزيل\" للبغوي ٦/ ٤٢، \"الوسيط\" للواحدي ٣/ ٣١٩.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٢ بلفظ: مالًا وأمانة، وزاد نسبته لعبد الرزاق وعبد بن حميد وأخرجه الطبري في \"جامع البيان\" عنه ١٨/ ١٢٨ بلفظ: صدقًا ووفاء وأداء وأمانة.\n(٥) أخرجه ابن أبي شيبة في \"مصنفه\" ٥/ ٣٤٠ البيوع والأقضية من قال الكفيل غارم، وعبد الرزاق في \"مصنفه\" ٨/ ٣٧٠ (١٥٥٧١)، والطبري في \"جامع البيان\" ١٨/ ١٢٨، والبستي في \"تفسيره\" (ص ٤٦٣) (٥٩٢) جميعهم عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٢، وزاد نسبته لعبد بن حميد.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٤، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٨ بلفظ: مالًا وأمانة.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٤٢٩، \"أحكام القرآن\" للجصاص ٣/ ٣٢٢، \"الوسيط\" للوا حدي ٣/ ٣١٩، \"النكت والعيون\" للماوردي ٤/ ٩٩، \"معالم التنزيل\" للبغوي ٦/ ٤٢، \"المحلى\" لابن حزم ٨/ ٢٢٠.","vol":"19","page":212},{"text":"والضحاك (١): مالًا.\nوهي رواية العوفي عن ابن عباس (٢) - ﵄ -.\nواستدلوا بقوله - ﷿ -: ﴿إِنْ تَرَكَ خَيْرًا﴾ (٣).\nقال الخليل: لو أراد المال لقال، إن علمتم لهم خيرا (٤).\n[١٩٥٧] أخبرنا ابن فنجويه (٥)، قال: حدثنا هارون بن محمد (٦) قال: حدثنا محمد بن عبد العزيز (٧)، قال: حدثنا يحيى الحماني (٨)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٦/ ٤٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٨ من طريق العوفي.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٤، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٨، وعبد الرزاق في \"المصنف\" ٨/ ٣٧٠ (١٥٥٧٠)، جميعهم من طريق عطاء عنه.\nوذكره السُّيوطي في \"الدر المنثور\" ٥/ ٨٢، وزاد نسبته لابن أبي شيبة وابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٢/ ب، \"بحر العلوم\" للسمرقندي ٢/ ٤٣٩، \"تفسير القرآن\" للسمعاني ٣/ ٥٢٧.\n(٣) أي: مالًا. [البقرة: ١٨٠].\n(٤) وكذا رد الشافعي القول بأن المراد بالخير هنا المال وزاد وجهًا آخر وهو أن المال الَّذي في يده لسيده فكيف يكون أن يكاتبه بماله. وكذا قال الطبري في \"جامع البيان\" والنحاس وغيرهم.\nانظر: \"الأم\" للشافعي ٨/ ٣٧، \"جامع البيان\" للطبري ١٨/ ١٢٩، \"معاني القرآن\" للنحاس ٤/ ٥٣٠، \"الاستذكار\" لابن عبد البر ٢٣/ ١٩٤.\n(٥) ثقة صدوق كثير رواية المناكير.\n(٦) في الأصل: أحمد، وهارون لم أجده أصلًا.\n(٧) البصري. ثقة.\n(٨) حافظ إلَّا أنَّه متهم بسرقة الأحاديث.","vol":"19","page":213},{"text":"قال: حدثنا أبو خالد الأحمر (١)، عن الأعمش (٢)، عن أبي إسحاق (٣)، عن أبي ليلى الكندي (٤)، عن سلمان (٥) - ﵁ - قال: قال لي عبد: كاتبني، قال: لك مال؟ قال: لا، قال: تطعمني أوساخ الناس فأبى عليه (٦).\nوقال إبراهيم (٧)،\n_________\n(١) سليمان بن حيان الأزدي، الكوفي، صدوق، يخطيء.\n(٢) سليمان بن مهران. ثقة حافظ لكنه مدلس.\n(٣) أبو إسحاق السبيعي، ثقة، مكثر، عابد. اختلط بأخرة.\n(٤) أبو ليلى الكندي، مولاهم الكوفي، يقال: هو سلمة بن معاوية، وقيل بالعكس، وقيل: سعيد بن بشر، وقيل: المعلى، ثقة. \"الجرح والتعديل\" ٤/ ٢، \"تهذيب الكمال\" ٣٤/ ٢٣٩، \"التقريب\" (٨٣٣٢).\n(٥) الصحابي الجليل سلمان الفارسي، أبو عبد الله.\n(٦) [١٩٥٧] الحكم على الإسناد:\nإسناده فيه هارون بن محمد لم أجده ويحيى الحماني متهم بسرقة الأحاديث وابن حيان صدوق يخطى.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٥/ ٢٦١ وعبد الرزاق في \"مصنفه\" ٨/ ٣٧٤ (١٥٥٨٣)، والبيهقي في \"السنن الكبرى\" ١٥/ ٣١٩ جميعهم من طريق أبي ليلى الكندي به.\n(٧) أخرجه ابن أبي شيبة في \"مصنفه\" ٧/ ٢٠٢، وعبد الرزاق في \"مصنفه\" ٨/ ٣٧١ (١٥٥٧٥)، والطبري في \"جامع البيان\" ١٨/ ١٢٨، والبستي في \"تفسيره\" (ص ٤٦٣) (٥٩٣)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٤، وآدم في \"تفسير مجاهد\" (ص ٤٦٣) (٤٩٢)، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٨. جميعهم من طرق عن إبراهيم النخعي وفي بعضها: صدقًا وفي بعضها صدقًا ووفاءً. =","vol":"19","page":214},{"text":"وعبيدة (١)، وأبو صالح (٢)، وابن زيد (٣): يعني: صدقًا ووفاء وأمانة.\nوقال طاوس (٤) وعمرو بن دينار (٥): مالًا وأمانة.\nوقال الشافعي ﵀: أظهر معاني الخير في هذِه الآية:\n_________\n= وذكر السيوطي في \"الدر المنثور\" ٥/ ٨٢ وزاد نسبته لعبد بن حميد.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٥٢٩، \"بحر العلوم\" للسمرقندي ٢/ ٤٣٩، \"أحكام القرآن\" للجصاص ٣/ ٣٢٢، \"المغني\" لابن قدامة ١٤/ ٤٤٣، \"الاستذكار\" لابن عبد البر ٢٣/ ١٩٥، \"تفسير القرآن\" للسمعاني ٣/ ٥٢٨.\n(١) في الأصل: وأبو عبيدة، فأبو مقحمة، والتصويب من (م).\nوالقول أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٥٨، وفي \"المصنف\" ٨/ ٣٧٠ رقم (١٥٥٧٢) عنه بلفظ: إن علمتم أن عندهم أمانة.\nوأخرجه أبو حاتم ٨/ ٢٥٨٤ عنه بلفظ قال أمانة وصلاحًا.\nوأخرجه البيهقي في \"الكبرى\" ١٠/ ٣١٨ عنه بلفظ مالًا وأمانة.\nوذكره السيوطي في \"الدر\" ٥/ ٨٢ وزاد نسبته لعبد بن حميد وابن المنذر.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٨، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٨ كلاهما عن أبي صالح السمان بلفظ أداء الأمانة.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٢ وزاد نسبته لعبد بن حميد.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٨ بلفظ: إن علمت فيه خيرًا لنفسك يؤدي إليك ويصدقك فكاتبه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٤، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٨، وذكره السيوطي في \"الدر المنثور\" ٥/ ٨٢ وزاد نسبته لسعيد بن منصور وابن المنذر.\n(٥) أخرجه عبد الرزاق في \"مصنفه\" ٨/ ٣٧٠ (١٥٥٧٠)، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٨، والطبري في \"جامع البيان\" ١٨/ ١٢٨، جميعهم عنه بلفظ قال: أحسبه كل ذلك المال والصلاح.","vol":"19","page":215},{"text":"الاكتساب مع الأمانة فأحب ألا يمتنع عن مكاتبته إذا كان هكذا (١).\n[١٩٥٨] أخبرنا ابن فنجويه (٢)، قال: حدثنا عبيد الله بن محمد بن شنبة (٣)، قال: حدثثا أبو بكر محمد بن عبد العزيز العثماني (٤)، قال: حدثنا أبو النضر إسحاق بن إبراهيم (٥)، قال: حدثنا يحيى بن\n_________\n(١) وهذا هو الراجح؛ لأن النص إذا احتمل معاني حمل عليها كلها، وإذا لم يكن صالحًا في الدين وأمينًا أعانه سيده على فساده، والذي لا يقدر على الكسب يكون عالة على الناس فتحصل الأذية لهم.\nانظر: \"الأم\" للشافعي ٨/ ٣٧، \"السنن الكبرى\" للبيهقي ١٠/ ٣١٨، \"شرح السنة\" للبغوي ٩/ ٣٧٣، \"أحكام القرآن\" للشافعي (١٦٨)، الطبري في \"جامع البيان\" ١٨/ ١٢٩، \"الاستذكار\" لابن عبد البر ٢٣/ ١٩٤.\n(٢) ثقة صدوق كثير رواية المناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) إسحاق بن إبراهيم بن يزيد بن يزيد أبو النضر الدمشقي، الفراديسي، مولى عمر ابن عبد العزيز، وقبل: مولى أخته أم الحكم.\nروى عن: إسماعيل بن عياش وحرملة بن عبد العزيز الجهني والحكم بن هشام الثقفي ورشدين بن سعد الحضري وغيرهم كثيرين.\nوروى عنه: البخاري وأبو داود وأبو عبد الملك أحمد بن إبراهيم البسري وإسحاق بن سويد الرملي والحسن بن علي الحلواني وغيرهم.\nقال أبو زرعة الدمشقي: كان من الثقات البكائين.\nوقال أبو حاتم الرازي والدارقطني ثقة.\nوقال النسائي: ليس به بأس.\nقال ابن حجر: صدوق ضعف بلا مستند \"الجرح والتعديل\" ٢/ ٢٥٨، \"تهذيب الكمال\" ٢/ ٣٨٩، \"التقريب\" (٣٣٤).","vol":"19","page":216},{"text":"حمزة (١)، قال أخبرني محمد بن عجلان (٢)، عن سعيد بن أبي سعيد المقبري (٣)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"ثلاثة حق على الله تعالى عونهم: رجل خرج في سبيل الله، ورجل تزوج التماس الغنى عما حرم الله تعالى، ورجل كاتب التماس الأداء\" (٤).\n_________\n(١) الدمشقي القاضي، ثقة، رمي بالقدر.\n(٢) أبو عبد الله القرشي المدني. صدوق إلَّا أنَّه اختلطت عليه أحاديث.\n(٣) أبو سعد المدني، ثقة.\n(٤) [١٩٥٨] الحكم على الإسناد:\nإسناده فيه: ابن شنبة لم يذكر بجرح أو تعديل ومحمد بن عبد العزيز لم أجده، والحديث حسن كما سيأتي.\nالتخريج:\nأخرجه الترمذي (١٦٥٥) كتاب فضائل الجهاد، باب المجاهد والناكح والمكاتب وعون الله إياهم، والنسائي في \"المجتبى\" ٦/ ٦١ كتاب النِّكَاح، باب معونة الله الناكح يريد العفاف، وابن ماجة (٢٥١٨) كتاب العتق، باب المكاتب، وأحمد في \"مسنده\" ٢/ ٢٥١ (٧٤١٦)، ٢/ ٤٣٧ (٩٦٣١)، وأبو يعلى في \"مسنده\" ١١/ ٤١٠ (٦٥٣٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\"، النِّكَاح (٤٠٣٠)، والحاكم في \"مستدركه\" ٢/ ١٧٤) ٢٦٧٨)، وأبو نعيم في \"حلية الأولياء\" ٨/ ٣٨٨، وابن الجارود في \"المنتقى\" (٩٧٩) المكاتب والمدبر، والبيهقي في \"السنن الكبرى\" ٧/ ٧٨، ١٠/ ٣١٨، والبغوي في \"شرح السنة\" ٧/ ٩ (٢٢٣٩).\nجميعهم من طريق عن ابن عجلان به نحوه.\nوإسناده حسن حسنه الترمذي والبغوي والألباني في \"غاية المرام\" (٢١٥).\nوقال الحاكم: صحيح على شرط مسلم ولم يخرجاه ووافقه الذهبي والصواب أنَّه ليس على شرط مسلم فإن ابن عجلان إنما أخرج له مسلم متابعة.","vol":"19","page":217},{"text":"[١٩٥٩] أخبرني ابن فنجويه (١)، قال: حدثنا هارون بن محمد بن هارون (٢)، قال: حدثنا محمد بن عبد العزيز (٣)، قال: حدثنا يحيى الحماني (٤)، قال: حدثنا حماد بن زيد (٥)، عن أيوب (٦)، عن محمد بن سيرين (٧)، عن عبيدة (٨) في قوله تعالى: ﴿إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا﴾ قال: إن أقاموا الصلاة (٩).\n_________\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) العطار. لم أجده.\n(٣) البصري، ثقة.\n(٤) حافظ إلَّا أنَّه متهم بسرقة الأحاديث.\n(٥) ثقة، ثبت.\n(٦) أيوب بن أبي تميمة -كيسان- السختياني أبو بكر البصري، ثقة، ثبت، حجة.\n(٧) ثقة ثبت فقيه.\n(٨) عبيدة بن عمرو ويقال: ابن قيس بن عمرو السلماني الراوي. فقيه ثبت.\n(٩) [١٩٥٩] الحكم على الإسناد:\nإسناده فيه من لم أجده، والحماني متهم بسرقة الأحاديث، لكن الحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٤، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٨ كلاهما من طرق عن أيوب به، وأخرجه عبد الرزاق في \"المصنف\" ٨/ ٣٧١ (١٥٥٧٣) عن هشام بن حسان، عن ابن سيرين به، وأخرجه ابن أبي شيبة في \"المصنف\"، البيوع والأقضية ٥/ ٣٤٠ من طريق هشام عن ابن سيرين به.\nوهذا القول لا معنى له؛ لأنه جائز مكاتبة اليهودي والنصراني لعموم الآية وإن لم تكن لهم صلاة.\nانظر: \"أحكام القرآن\" للجصاص ٣/ ٣٢٢.","vol":"19","page":218},{"text":"وقيل: هو أن يكون المكاتب بالغًا عاقلًا، فأما المجنون والصبي فلا يصح كتابتهما؛ لأنهما ليسا من أهل الابتغاء.\nولأن النبي - ﷺ - قال: \"رفع القلم عن ثلاث .. \" (١) الحديث.\nوقال أبو حنيفة ﵀: يصح كتابة الصبي، إذا كان مراهقًا مميزًا.\n_________\n(١) أخرجه أبو داود (٤٣٩٨)، كتاب الحدود، باب في المجنون يسرق أو يصيب حدَّا، والنسائي في \"المجتبى\" ٦/ ١٥٦ كتاب الطلاق، باب من لا يقع طلاقه من الأزواج، وابن ماجة (٢٠٤١)، كتاب الطلاق، باب طلاق المعتوه والصغير والنائم، والدارمي في \"المسند\" (٢٣٤٢)، وأحمد في \"المسند\" ٦/ ١٠٠ (٢٤٦٩٤)، ٦/ ١٠١ (٢٤٧٠٣)، ٦/ ١٤٤ (٢٥١١٤)، وأبو يعلى في \"المسند\" ٧/ ٣٦٦ (٤٤٠٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" (١٤٢) الإيمان، والحاكم في \"المستدرك\" ٢/ ٦٧ (٢٣٥٠)، وابن الجارود في \"المنتقى\" (١٤٨)، الصلاة، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٧.\nجميعهم من طرق عن حماد بن سلمة عن حماد، عن إبراهيم، عن الأسود، عن عائشة ﵂، عن النبي - ﷺ - قال: \"رفع القلم عن ثلاث عن النائم حتَّى يستيقظ، وعن الصغير حتَّى يكبر، وعن المجنون حتَّى يعقل أو يفيق\" وهذا لفظ النسائي.\nوإسناده صحيح على شرط مسلم، قال الحاكم: صحيح على شرط مسلم. ووافقه الذهبي، وقال الألباني، قلت: وهو كما قال.\nوالحديث له شواهد من حديث علي بن أبي طالب وابن عباس وأبي هريرة وثوبان وأبي قتادة وغيرهم من أصحاب النبي - ﷺ -.\nانظر تخريجها في \"مجمع الزوائد\" للهيثمي ٦/ ٢٥١، \"نصب الراية\" للزيلعي ٤/ ١٦٤، \"التلخيص الحبير\" لابن حجر ١/ ٣٢٨ (٢٦٤)، \"إرواء الغليل\" للألباني (٢٩٧).","vol":"19","page":219},{"text":"بنى (١) على أصل: إذا كان مراهقا كيسًا حرًا فأذن له وليه في التصرف نفذ تصرفه، كذلك السيد مع عبده إذا كاتبه فقد أذن له (في التصرف فصحت كتابته (٢)، واختلف الفقهاء) (٣) في حال الكتابة.\nفقال مالك وأبو حنيفة وأصحابه: تصح الكتابة حالة ومؤجلة؛ لأن الله تعالى قال: ﴿فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيْهِمْ خَيَّرًا﴾ ولم يشترط فيه أجلًا.\nولأنه عقد على عين، فصح حالًّا ومؤجلًا كالبيع (٤).\nوقال الشافعي: لا تصح الكتابة حالة، وإنما تصح إذا كانت مؤجلة وأقله نجمان (٥).\n_________\n(١) في (م)، (ح): بناء.\n(٢) وعند أحمد ﵀ لا يصح إلَّا بإذن وليه، وعند الشافعي ﵀ لا يصح فيهما جميعًا بحال، لأنه ليس بمكلف فأشبه المجنون.\nوالراجح أنَّه يصح تصرفه بإذن وليه فصحت منه الكتابة بذلك كالمكلف، والدليل قوله تعالى: ﴿وَابْتَلُوا الْيَتَامَى حَتَّى إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ﴾ [النساء: ٦].\nانظر: \"المغني\" لابن قدامة ١٤/ ٤٤٥، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ٨/ ٥٢.\n(٣) ساقط من الأصل، والمثبت من (م)، (ح).\n(٤) انظر: \"مختصر الطحاوي\" للجصاص (٣٨٤)، \"الهداية\" للمرغيناني ٣/ ٢٥٣، \"كنز الدقائق\" لأبي البركات النسفي (٤٦١)، \"الكافي\" لابن عبد البر ٢/ ٩٨٨، \"الشرح الصغير\" ٤/ ٥٤٦، \"أحكام القرآن\" للجصاص ٣/ ٣٢٤، \"المغني\" لابن قدامة ١٤/ ٤٤٩، \"شرح السنة\" للبغوي ٩/ ٣٧٤، \"الاستذكار\" لابن عبد البر ٢٣/ ١٩٦.\n(٥) وهذا ظاهر مذهب الإمام أحمد وهو الراجح ومن أدلتهم: =","vol":"19","page":220},{"text":"(قوله - ﷿ -) (١): ﴿وَآتُوهُمْ مِنْ مَالِ اللَّهِ الَّذِي آتَاكُمْ﴾ اختلفوا فيه:\nفقال بعضهم: الخطاب للموالي، وهو أن يحط له من مال كتابته (٢) شيئًا.\nثم اختلفوا في ذلك الشيء: فقال قوم: هو ربع المال، وهو قول علي - ﵁ - (٣)، وإليه ذهب\n_________\n= ١ - فعل الصحابة - ﵃ - فقد روي عن جماعة منهم أنهم عقدوا الكتابة ولم ينقل عن واحد منهم أنَّه عقدها حالة ولو جاز ذلك لم يتفق جميعهم على تركه.\n٢ - أن الكتابة عقد معاوضة يعجز عن أداء عوضها في الحال فكان من شرطه التأجيل، فلو لم يقدر على أدائه في الحال انفسخ العقد وبطل المقصود.\n٣ - أنَّه يفارق البيع؛ لأن المشتري يملك البيع والعبد لا يملك شيئًا وما في يده لسيده، فكيف يعطي ما يكاتب عليه حالًا؟\n٤ - أنَّه لو جازت حالة فليست كتابة وإنما هو عتق على صفة كتابة.\nانظر: \"المغني\" لابن قدامة ١٤/ ٤٤٩، \"الإنصاف\" للمرداوي ٧/ ٤٤٩، \"المهذب\" للشيرازي ٢/ ١٠، \"نهاية المحتاج\" للرملي ٨/ ٤٠٥، تكملة \"المجموع\" للمطيعي ١٦/ ٢١، \"شرح السنة\" للبغوي ٩/ ٣٧٤، \"أحكام القرآن\" لابن العربي ٣/ ١٣٨٣، \"الاستذكار\" لابن عبد البر ٢٣/ ١٩٦.\n(١) ساقط من الأصل، والمثبت من (م)، (ح).\n(٢) في (ح): الكتابة.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٨٥، وفي \"المصنف\" ٨/ ٣٧٥، وابن أبي شيبة في \"مصنفه\" ٦/ ٣٦٩، والطبري في \"جامع البيان\" ١٨/ ١٢٩، والبستي في \"تفسيره\" (٩٩٥)، والبيهقي في \"السنن الكبرى\" ١٠/ ٣٢٩، وآدم في \"تفسير مجاهد\" (٤٩٢)، والضياء في \"الأحاديث المختارة\" ٢/ ١٩٤ (٥٧٥).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٣ وزاد نسبته لسعيد بن منصور وعبد بن حميد وابن المنذر وابن مردويه.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٥٨٦، \"تفسير ابن فورك\" =","vol":"19","page":221},{"text":"الثوري (١).\nروى شعبة (٢)، عن عبد الأعلى (٣)، عن أبي عبد الرحمن السلمي (٤) أنَّه كاتب غلامًا له على ألف ومائتين، فترك الربع وأشهدني ثم قال: كان صديقك يفعل هكذا يعني: عليًّا - ﵁ - (٥).\n_________\n= ٣/ ١٢/ ب، \"تفسير ابن حبيب\" ٢٠٩/ أ، \"الكفاية\" للحيري ٢/ ٦٢/ ب، \"بحر العلوم\" للسمرقندي ٢/ ٤٣٩، \"معاني القرآن\" للفراء ٢/ ٢٥١، \"معاني القرآن\" للنحاس ٤/ ٥٣١.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣١.\n(٢) شعبة بن الحجاج العتكي مولاهم الأزدي. ثقة حافظ متقن.\n(٣) عبد الأعلى بن عامر الثعلبي الكوفي.\nروى عن: إبراهيم العثيمي وسعيد بن جبير وشريح القاضي وعامر الشعبي وعبد الرحمن بن أبي ليلي وأبي عبد الرحمن السلمي وغيرهم.\nوروى عنه: إبراهيم بن طهمان وإسرائيل بن يونس وسفيان الثوري وشعبة بن الحجاج وعبد الملك بن جريج وغيرهم.\nقال أحمد بن حنبل: ضعيف الحديث.\nوقال أبو زرعة: ضعيف الحديث.\nوقال أبو حاتم: ليس بالقوي.\nوقال النسائي: ليس بالقوي، ويكتب حديثه.\nوقال ابن حجر: صدوق يهم.\n\"العلل ومعرفة الرجال\" ٢/ ٤٩٨ \"الجرح والتعديل\" ٦/ ٢٥، \"الضعفاء والمتروكين\" (ص ٧٦)، \"تهذيب الكمال\" ١٦/ ٣٥٢، \"تقريب التهذيب\" (٣٧٣١).\n(٤) ثقة ثبت.\n(٥) الحكم على الإسناد:\nرجاله ثقات وعبد الأعلى صدوق يهم. =","vol":"19","page":222},{"text":"وقد روي ذلك مرفوعًا.\n[١٩٦٠] أخبرني ابن فنجويه (١)، قال: حدثنا ابن حبش المقرئ (٢)، قال: حدثني أبو عبد الله محمد بن أحمد بن موسى (٣)، قال: حدثنا يوسف بن سعيد بن مسلم (٤)، قال: حدثنا حجاج (٥)، عن ابن جريج (٦)، (حدثنا عطاء بن السائب) (٧) (٨)، عن عبد الله بن حبيب يعني: أبا عبد الرحمن السلمي (٩)، عن علي\n_________\n= التخريج:\nأخرجه عبد الرزاق في \"مصنفه\" ٨/ ٣٧٦ (١٥٥٩١) عن الثوري، عن عبد الأعلى به. وأخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٠، قال: حدثنا ابن المثنى، ثنا محمد بن جعفر، ثنا شعبة به.\nوأخرجه البيهقي في \"السنن الكبرى\" ١٠/ ٣٢٩ من طريق سفيان عن عبد الأعلى به نحوه إلَّا أنَّه قال: أربعة آلاف، بد، من ألف ومائتين.\nوأخرجه النسائي في \"السنن الكبرى\" (٥٠٣٨)، العتق من طريق عبد الملك بن أعين عن أبي عبد الرحمن السلمي به، وفيه: أربعة آلاف.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش ثقة مأمون.\n(٣) لم أجده.\n(٤) ثقة، حافظ.\n(٥) حجاج بن محمد المصِّيصي الأعور، أبو محمد، ثقة، ثبت لكنه اختلط في آخر عمره.\n(٦) ثقة فقيه فاضل، كان يدلس ويرسل.\n(٧) صدوق، اختلط.\n(٨) من (م)، (ح).\n(٩) ثقة ثبت.","vol":"19","page":223},{"text":"- ﵁ -، عن النبي - ﷺ -: ﴿وَآتُوهُمْ مِنْ مَالِ اللَّهِ الَّذِي آتَاكُمْ﴾، قال: \"ربع المكاتبة\" (١).\n_________\n(١) الحكم على الإسناد:\nإسناده ضعيف، فيه من لم أجده، ومن اختلط بأخرة، والصحيح وقفه على على ابن أبي طالب - ﵁ -.\nالتخريج:\nأخرجه النسائي في \"السنن الكبرى\" (٥٥٣٥)، العتق عن يوسف بن سعيد به.\nوأخرجه عبد الرزاق في \"مصنفه\" ٨/ ٣٧٥ (١٥٥٨٩)، ومن طريقه ابن عدي في \"الكامل\" ٥/ ٣٦٤، والنسائي في \"السنن الكبرى\"، (٥٠٣٤) العتق، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٦، والحاكم في \"المستدرك\" ٢/ ٤٣٠ (٣٥٠١)، والبيهقي في \"السنن الكبرى\" ١٠/ ٣٢٩، وابن عبد البر في \"الاستذكار\" ٢٣/ ٢٥٦، والضياء في \"الأحاديث المختارة\" ٢/ ١٩٤ (٥٧٦ - ٥٧٧)، والطبراني في \"المعجم الأوسط\" ٣/ ٢٢٩ (٣٠٠١).\nجمعهم من طريق ابن جريج به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٣ وزاد نسبته لابن المنذر والديلمي وابن مردويه.\nوقال الحاكم: صحيح الإسناد ولم يخرجاه ووافقه في \"التلخيص\"، وقال: وروي موقوفًا.\nوهذا الحديث رفعه منكر، قال ابن كثير في \"تفسير القرآن العظيم\" ١٥/ ٢٣٠: وهذا حديث غريب ورفعه منكر.\nوقال الألباني في \"إرواء الغليل\" (١٧٦٥): منكر.\nوالصحيح أنَّه موقوف على على - ﵁ -.\nفقد زاد النسائي في روايته وكذا البيهقي عن ابن جريج قال: أخبرني غير واحد عن عطاء أنَّه كان يحدث بهذا الحديث لا يذكر النبي - ﷺ -.\nوقال ابن كثير: والأشبه أنَّه موقوف على علي - ﵁ -. =","vol":"19","page":224},{"text":"وقال الآخرون: ليس فيه حد إنما هو إليه يحط عنه من مال كتابته شيئًا.\nروى أسباط (١) عن السدي (٢)، عن أبيه (٣) قال: كاتبتني زينب بنت قيس بن مخرمة - ﵄ - وكان قد صلت مع رسول الله - ﷺ - القبلتين\n_________\n= وسئل الدارقطني عن هذا الحديث في \"العلل\" ٤/ ١٦٤ (٤٨٨): فقال هو حديث يرويه عطاء بن السائب عن أبي عبد الرحمن، واختلف عنه فيه فرفعه عبد الرزاق وهشام بن سليمان وحجاج وأبو قتادة -عبد الله بن واقد- عن ابن جريج إلى النبي - ﷺ - ووقفه روح عن ابن جريج. وكذلك أورده زهير وهشيم وابن علية وجرير وأسباط بن محمد المحاربي وحماد بن سلمة وبكر بن خنيس، عن عطاء بن السائب موقوفًا. وكذلك رواه عبد الأعلى التغلبي عن أبي عبد الرحمن، عن علي موقوفًا وهو الصواب.\nوقال البيهقي: والصحيح موقوف، وكذلك رواه ورقاء بن عمر وخالد بن عبد الله وأسباط بن محمد، عن عطاء بن السائب موقوفًا، وكذلك رواه غير عطاء، عن أبي عبد الرحمن، عن علي موقوفًا. فتبين أن ابن جريج تفرد بروايته عن عطاء بن السائب مرفوعًا، وابن جريج إنما سمع من عطاء بعد الاختلاط. \"تهذيب التهذيب\" لابن حجر ٧/ ١٨٥.\nفرواية الوقف أصح ورفعه منكر، وقال ابن حجر في \"تلخيص الحبير\" ٤/ ٣٩٩: وصحح الموقوف النسائي كذا قال البيهقي والدارقطني.\nوقال ابن عبد البر في \"الاستذكار\" ٢٣/ ٢٥٦: والصحيح أنَّه موقوف على على من قوله: ثم قال: فممن رواه عن عطاء، عن أبي عبد الرحمن، عن علي - ﵁ - من قوله سفيان وشعبة ومعمر وحماد بن زيد وحماد بن سلمة والمسعودي وابن علية والمحاربي ومحمد بن فضل، عن عطاء، عن أبي عبد الرحمن، عن علي موقوفًا.\n(١) ابن نصر، صدوق كثير الخطأ، يغرب.\n(٢) الكبير، صدوق، يهم، ورمي بالتشيع.\n(٣) عبد الرحمن بن أبي كريمة: نهشل، مجهول الحال.","vol":"19","page":225},{"text":"جميعًا- على عشرة آلاف درهم فتركت لي ألفًا (١).\nوروى الجريري (٢)، عن أبي نضرة (٣)، عن أبي سعيد مولى أبي أُسيد (٤)، أنَّه كاتبه (٥) على ثنتي عشرة مائة، فجئته بها فأخذ منها ألفًا ورد عليّ مائتين (٦).\n_________\n(١) الحكم على الإسناد:\nفيه أبو السدي، مجهول الحال.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٠، والطبراني في \"المعجم الكبير\" ٢٤/ ٢٨٨ (٧٣٣).\nكلاهما من طريق الحسين بن عمرو بن محمد العنقزي قال حدثني أسباط به.\nوأخرجه ابن منده كما في \"الإصابة\" لابن حجر ٨/ ٩٧ من طريق السدي به.\nوذكره ابن عبد البر في \"الاستيعاب\" ٤/ ١٢ من طريق أسباط بن نصر به.\nقال الهيثمي في \"مجمع الزوائد\" ٤/ ٢٤٧: رواه الطبراني وفيه الحسين بن عمرو ابن محمد العنقزي وهو ضعيف.\nوقال ابن أبي حاتم: سئل أبي عنه، فقال: لين يتكلمون فيه. وقال أبو زرعة: كان لا يصدق. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦٢.\n(٢) سعيد بن إياس، ثقة اختلط قبل موته.\n(٣) المنذر بن مالك، ثقة.\n(٤) الأنصاري، قال ابن حبان: يروي عن جماعة من الصحابة. \"الثقات\" ٥/ ٥٨٨، وذكره ابن منده في \"فتح الباب\" (ص ٣٦٢) وقال: له صحبة.\n(٥) في (م)، (ح): قال: كاتبني أبو أسيد.\n(٦) الحكم على الإسناد:\nرجاله ثقات إلَّا أن أبا سعيد لم يوثقه غير ابن حبان.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٥، قال: حدثنا مجاهد بن موسى، قال =","vol":"19","page":226},{"text":"وقال نافع: كاتب عبد الله بن عمر - ﵄ - غلامًا له يقال له: شرفًا، على خمسة وثلاثين ألف درهم فوضع في آخر كتابته خمسة آلاف درهم (١).\nوقال سعيد بن جبير: وكان ابن عمر - ﵄ - إذا كاتب مكاتبة لم يضع عنه شيئًا من أول نجومه مخافة أن يعجز فيرجع إليه صدقته ولكنه إذا كان في آخر مكاتبته وضع عنه ما أحب (٢).\nوعلى هذا القول قوله - ﷿ - ﴿وَآتُوهُمْ مِنْ مَالِ اللَّهِ﴾ أمر استحباب (٣).\n_________\n= ثنا يزيد، قال: أخبرنا أبو مسعود الجريري به. وأخرجه البيهقي في \"السنن الكبرى\" ١٠/ ٣٣٠ من طريق حماد عن الجريري به.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣١، قال: حدثنا يونس أخبرنا ابن وهب أخبرني مخرمة، عن أبيه، عن نافع به. وأخرجه البيهقي في \"السنن الكبرى\" ١٠/ ٣٣٠ من طريق ابن وهب به. وذكره مالك في \"الموطأ\" ٢/ ١٤٦ عن نافع بلاغًا.\n(٢) أخرجه عبد الرزاق في \"مصنفه\" ٨/ ٣٧٧ (١٥٥٩٥)، قال: أخبرنا الثوري، عن سالم الأفطس، عن سعيد بن جبير به.\nوأخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٠ من طريق عنبسة، عن الأفطس، عن سعيد ابن جبير به.\nوأخرجه البيهقي في \"السنن الكبرى\" ١٠/ ٣٣٠ عن الشعبي، وعن ابن سيرين مثله.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٣ وزاد نسبته لابن المنذر.\n(٣) والقول بالاستحباب قال به أبو حنيفة ومالك، وذلك لأنه عقد معاوضة فلا يجب فيه الإيتاء كسائر عقود المعاوضات. ولأن قوله تعالى ﴿وَآتُوهُمْ مِنْ مَالِ اللَّهِ﴾ معطوف على قوله ﴿فَكَاتِبُوهُمْ﴾ فيكون مثله على الحض والندب.\nانظر: \"المحلى\" لابن حزم ٩/ ٢٤٦، \"المغني\" لابن قدامة ١٤/ ٢٥٨، \"الاستذكار\" لابن عبد البر ٢٣/ ٢٥٦.","vol":"19","page":227},{"text":"وقال بعضهم: معناه وآتوهم سهمهم الَّذي جعل الله لهم من الصدقات المفروضات لقوله ﴿وَفِى الْرِّقَابِ﴾ (١). وهو قول الحسن (٢) وزيد بن أسلم (٣) وابنه (٤) وعلى هذا التأويل هو أمر إيجاب (٥). وقال بريدة (٦) وإبراهيم (٧): هو حث لجميع الناس على\n_________\n(١) التوبة: ٦٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣١.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٤٣، \"النكت والعيون\" للماوردي ٢/ ١٥٨، \"تفسير الحسن\" ٢/ ١٥٨، ونسبه السيوطي في \"الدر المنثور\" ٥/ ٨٣ لعبد بن حميد.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٦، ٢٥٨٨. وانظر: \"الدر المنثور\" للسيوطي ٥/ ٨٢.\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٨.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٢/ ب، \"النكت والعيون\" للماوردي ٤/ ١٥٠.\n(٥) والقول بالوجوب قال به أهل الظاهر والشافعي وأحمد ورجحه الطبري في \"جامع البيان\" واستدلوا:\n١ - بظاهر الأمر وليس هناك ما يصرفه إلى الندب.\n٢ - أن الكتابة تخالف سائر العقود فإن القصد بها الرفق بالعبد بخلاف غيرها.\n٣ - أن الكتابة يسثحق بها السيد الولاء على العبد مع المعاوضة فكذلك يجب أن يستحق العبد على السيد شيئًا.\n\"المحلى\" لابن حزم ٩/ ٢٤٦، \"المغني\" لابن قدامة ١٤/ ٤٥٨، \"جامع البيان\" للطبري ١٨/ ١٣٢.\n(٦) أخرجه ابن أبي حاتم ٨/ ٢٥٨٦، والبستي (٤٦٤) رقم (٥٩٤).\nوذكره السيوطي في \"الدر\" ٥/ ٨٢ وزاد نسبته لابن أبي شيبة وعبد بن حميد.\nوالروياني في مسنده والضياء في المختاره.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٥٣٠، \"تفسير السمعاني\" ٣/ ٥٢٨.\n(٧) أخرجه عبد الرزاق في \"المصنف\" ٨/ ٣٧٦ (١٥٥٩٣)، والطبري في \"جامع =","vol":"19","page":228},{"text":"معونتهم.\n[١٩٦١] أخبرنا ابن فنجويه (١)، قال: حدثنا عبيد الله بن محمد بن شنبه (٢)، قال: حدثنا جعفر بن محمد الفريابي (٣)، قال: حدثنا صفوان ابن صالح (٤)، قال: حدثنا الوليد (٥)، قال: حدثنا زهير (٦) عن عبد الله ابن محمد بن عقيل (٧)، عن أبي أمامة بن (٨) سهل ابن حنيف (٩) - ﵁ -، عن النبي - ﷺ - قال: \"من أعان مكاتبًا في رقبته أو غارمًا في عسرته أو مجاهدًا في سبيله (١٠) أظله الله -﷿- في ظل عرشه يوم لا ظل إلَّا ظله\".\n_________\n= البيان\" ١٨/ ١٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٦.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٢/ ب، \"معاني القرآن\" للنحاس ٤/ ٥٣٠، \"معالم التنزيل\" للبغوي ٦/ ٤٣.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) إمام حافظ ثبت.\n(٤) ابن صفوان الثقفي مولاهم أبو عبد الملك الدمشقي، ثقة وكان يدلس تدليس التسوية.\n(٥) القرشي، أبو العباس الدمشقي.\nثقة، لكنه كثير التدليس والتسوية.\n(٦) ابن محمد التميمي أبو المنذر الخراساني، ثقة إلَّا أن رواية أهل الشام عنه غير مستقيمة فضعف بسببها.\n(٧) صدوق، في حديث لين ويقال: تغير بأخرة.\n(٨) من (م)، (ح).\n(٩) صحابي مشهور، معروف بكنيته.\n(١٠) في (ح): سبيل الله.\n[١٩٦١] الحكم على الإسناد:\nإسناده ضعيف فيه ابن شنبة لم يذكر بجرح أو تعديل، وزهير التميمي فيه ضعف، =","vol":"19","page":229},{"text":"[١٩٦٢] أخبرنا ابن فنجويه (١)، قال: حدثنا موسى بن محمد بن علي (٢)، قال: حدثنا محمد بن عثمان بن أبي شيبة (٣)، قال: حدثنا علي بن أحمد الواسطي (٤)، قال: حدثنا إسحاق بن منصور (٥)، عن\n_________\n= وفيه أيضًا عبد الله بن عقيل في حديثه لين.\nالتخريج:\nأخرجه أحمد في \"مسنده\" ٣/ ٤٨٧ (١٥٩٨٦)، وعبد بن حميد في \"مسنده\" (٤٧١) كلاهما من طريق عبيد الله بن عمرو، وأخرجه أحمد في \"مسنده\" أيضًا، وابن أبي شيبة في \"مصنفه\" ٧/ ٢٥٠، وابن شاهين في \"الترغيب في فضائل الأعمال\" (ص ٣٥٨) (٤٤٦)، والبيهقي في \"السنن الكبرى\" ١٠/ ٣٢٠، والطبراني في \"المعجم الكبير\" ٦/ ٨٦ (٥٥٩٠)، والحاكم في \"المستدرك\" ٢/ ٩٩ (٢٤٤٨)، وسكت عنه الذهبي، جميعهم من طريق زهير بن محمد.\nوأخرجه الطبراني في \"المعجم الكبير\" ٦/ ٨٦ - ٨٧ (٥٥٩١)، والبيهقي في \"السنن الكبرى\" ١٠/ ٣٢٠، وابن أبي عاصم في \"الجهاد\" (٩٣)، والحاكم في \"المستدرك\" ٢/ ٢٣٦ (٢٨٦٠)، وقال الذهبي فيه عمرو رافضي متروك. جميعهم من طريق عمرو بن ثابت ثلاثتهم عن عبد الله بن محمد بن عقيل، عن عبد الله بن سهل بن حنيف، عن أبيه سهل بن حنيف قال: قال رسول الله - ﷺ - فذكره بنحوه. وأورده الهيثمي في \"مجمع الزوائد\" ٥/ ٢٨٣ وقال: رواه أحمد والطبراني وفيه عبد الله بن سهل بن حنيف لم أعرفه وعبد الله بن محمد بن عقيل حديثه حسن، وقال أيضًا ٣/ ٢٤١: وفيه عبد الله بن سهل لم أعرفه، وبقية رجاله حديثهم حسن. والحديث ضعفه الألباني في \"ضعيف الجامع الصغير\" (٥٤٥٦)، وانظر: \"سلسلة الأحاديث الضعيفة\" (٤٥٥٥).\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) أبو جعفر العبسي الكوفي مختلف فيه، مشَّاه بعضهم، وكذَّبه آخرون.\n(٤) أبو الحسن الجواربي، ثقة.\n(٥) السَّلُولي مولاهم أبو عبد الرحمن الكوفي، صدوق تكلم فيه للتشيع.","vol":"19","page":230},{"text":"عبد السلام بن حرب (١)، عن يزيد بن (٢) عبد الرحمن الدالاني (٣)، عن خارجة بن هلال (٤)، عن أبي سعيد (٥) ورافع بن خديج (٦) وابن عمر - ﵃ - قالوا: جاءنا غلام لعثمان - ﷺ - يقال له كيس فقال: قوموا إلى أمير المؤمنين فكلموه يكاتبني، فدخلنا عل عثمان - ﵁ - فقلنا له: إن غلامك هذا قد سألنا أن تكاتبه قال: أرابه شيء؟ أخذته بخمسين ومائة يجيء به وهو حر. قال: فخرجنا فأعانه كل رجل منا بشيء، قال: فذهب فلم يلبث أن جاء فقال: قوموا معي فقمنا معه فدخلنا. ثم قال: كونوا بالباب، ثم قال: يا كيس تذكر يوم عركت أذنك. قلت: بلى يا سيدي. قال: ألم أنهك أن تقول يا سيدي. قال: فلم يزل بي حتَّى ذكرت. قال: قم فخذ بأذني، قال: فأبيت فلم يزل حتَّى قمت فأخذت بأذنه فعركتها وهو يقول: شُدّ شُدّ (٧) حتَّى إذا رآني قد بلغت منه ما بلغ مني، قال: حسبك ثم قال: واهًا للقصاص في الدنيا، اخرج فأنت حر وما معك لك (٨).\n_________\n(١) النَّهْدي المُلائي، ثقة، حافظ، له مناكير.\n(٢) زاد بعدها في الأصل، (ح): أبي وهو خطأ.\n(٣) أبو خالد الأسدي، صدوق، يخطئ كثيرًا، وكان يدلس.\n(٤) لم أجده.\n(٥) أبو سعيد الخدري الصحابي المشهور.\n(٦) صحابي مشهور.\n(٧) في (ح): شدد شدد.\n(٨) [١٩٦٢] الحكم على الإسناد:\nفيه من، لم أجده، ومحمد بن عثمان مختلف فيه، مشاه بعضهم وكذبه آخرون. =","vol":"19","page":231},{"text":"قوله - ﷿ -: ﴿وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ﴾ نزلت في معاذة ومسيكة جاريتي (عبد الله بن أبي بن سلول السلولي) (١) كان يكرههما على الزنا لضريبة يأخذها منهما -وكذلك كانوا يفعلون في الجاهلية يؤاجرون (٢) إماءهم- فلما جاء الإسلام قالت معاذة لمسيكة: إن هذا الأمر الَّذي نحن فيه لا يخلو من وجهين فإن يك خيرًا فقد استكثرنا منه، وإن يك شرًّا فقد آن لنا أن ندعه، فأنزل -﷿- هذِه الآية (٣).\n_________\n= التخريج:\nلم أقف عليه وأخرج أسلم الواسطي في \"تاريخ واسط\" ١/ ١٨٤ عند ترجمة حماد ابن مهاجر البزوري من طريقه عن ابن أبي الفرات عن أبيه قال: كان لعثمان فذكره بنحوه.\n(١) في (م)، (ح): عبد الله بن أُبي المنافق.\n(٢) في (م)، (ح): يؤجرون.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٠، والبستي في \"تفسيره\" (ص ٤٦٨) (٩٩٥) كلاهما من طريق ابن عيينة عن زكريا عن الشعبي به نحوه.\nوله شاهد من حديث أبي سفيان عن جابر أخرجه مسلم، كتاب التفسير (٣٠٢٩)، والطبري في \"جامع البيان\" ١٨/ ١٣٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٩.\nومن حديث جابر أيضًا من طريق أبي الزبير أخرجه النسائي في \"السنن الكبرى\" ٦/ ٤١٩ (١١٣٦٥)، والحاكم في \"المستدرك\" ٢/ ٤٣٢ (٣٥٠٢)، والطبري في \"جامع البيان\" ١٨/ ١٣٣.\nومن حديث أنس عند البزار وابن مردويه.\nومن حديث عكرمة عند ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٩، والطبري في \"جامع البيان\" ١٨/ ١٣٣. =","vol":"19","page":232},{"text":"وقال مقاتل: نزلت في ست جوار لعبد الله بن أبي كان يكرههن على الزنا ويأخذ أجورهن وهن: معاذة ومسيكة وأميمة وعمرة وأروى وقتيلة. فجاءته إحداهن ذات يوم بدينار، وجاءت أخرى بِبُرد فقال لهما: ارجعا فازنيا، فقالتا: والله لا نفعل قد جاءنا الله تعالى بالإسلام، وحرم الزنا، فأتتا رسول الله - ﷺ - وشكتا إليه؛ فأنزل الله تعالى هذِه الآية (١).\nوروى معمر عن الزهري أن عبد الله بن أُبيّ أسر رجلًا من قريش يوم بدر وكان لعبد الله جارية يقال لها: مُعاذة وكان القرشي الأسير (٢) يريدها على نفسها وكانت مسلمة وكانت تمتنع منه وكان ابن أبي يكرهها على ذلك ويضربها رجاء أن تحمل للقرشي فيطلب فداء ولده، فأنزل -﷿-: ﴿وَلَا تُكرِهُواْ فَتَاتِكُمْ﴾ إماءكم (٣) ﴿عَلَى الْبِغَاءِ﴾ (٤)\n_________\n= ومن حديث ابن عباس أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٩، والطبراني في \"المعجم الكبير\" ١١/ ٢٢٧ (١١٧٤٧). وبين ألفاظهم بعض الاختلاف وبعضهم يذكر أن اسم إحدى الجاريتين أميمة. وذكره الواحدي في \"أسباب النزول\" (٣٣٦)، وعزاه للمفسرين.\nوانظر: \"لباب النقول\" للسيوطي (١٤٤).\n(١) انظر: \"تفسير مقاتل\" ٣/ ١٩٨ والتخريج السابق.\n(٢) هو عباس بن عبد المطلب كما جاء مصرحًا به في رواية الخطيب في رواة مالك كما في \"الدر المنثور\" ٥/ ٨٤.\n(٣) من (م)، (ح).\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٥٩، والطبري في \"جامع البيان\" ١٨/ ١٣٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٨٩، والواحدي في =","vol":"19","page":233},{"text":"أي: الزنا ﴿إِنْ أَرَدْنَ تَحَصُّنًا﴾ يعني: إذ أردن وليس معناه الشرط؛ لأنه لا يجوز إكراههن على الزنا إن لم يردن تحصنًا (١).\nونظيرها قوله - ﷿ -: ﴿وَذَرُواْ مَا بَقِىَ مِنَ الرِّبَا إِنْ كُنتُمْ مُؤمِنِينَ﴾ (٢) وقوله: ﴿وَأَنْتُمُ الأَعْلَوْنَ إِنْ كُنُتُمْ مِؤْمِنِينَ﴾ (٣).\n(أي: إذ) (٤) وقوله: ﴿لَتَدْخُلُنَ الْمْسْجِدَ الْحَرَامَ إِنْ شَاءَ اللهُ آمِنِينَ﴾ (٥)\n_________\n= \"أسباب النزول\" (ص ٣٣٧) (٦٤٤)، وأبو موسى كما في \"الإصابة\" لابن حجر ٨/ ١٨٩. جميعهم من طريق الزهري به.\nوذكره ابن عبد البر في \"الاستيعاب\" ٤/ ٤٦٦ من طريق إبراهيم بن سعد عن ابن إسحاق، عن الزهري به.\nورأي ابن عبد البر أنها واحدة اختلف في اسمها ورجح أنها معاذة.\nوقال ابن حجر في \"الإصابة\": قلت لا ترجيح مع إمكان الجمع، وقد دل أثر الشعبي على التعدد وظاهر الآية من قوله تعالى: ﴿فَتَيَاتِكُمُ﴾ يشعر بأنها أزيد من واحدة.\n(١) قاله ابن فورك في \"تفسيره\" ١٣/ ٣/ ب، ونسبه ابن حبيب في \"تفسيره\" ٢٠٩/ ب إلى أهل المعاني، وكذا الحيري في \"الكفاية\" ٢/ ٦٣/ أ.\n(٢) البقرة: ٢٧٨، والقول بأن (إن) في هذِه الآية بمعنى: (إذ) حكاه أبو حيان في \"تفسيره\" ٢/ ٣٣٧ عن مقاتل وسليمان وبعض النحويين، ثم قال وهو ضعيف مردود لا يثبت في اللغة.\nوكذا ضعفه ابن عطية والسمين وغيرهما، فهي في هذِه الآية شرطية.\nانظر: \"المحرر الوجيز\" لابن عطية ١/ ٣٧٤، \"الدر المصون\" للسمين الحلبي ٢/ ٦٣٩، \"تأويل مشكل القرآن\" لابن قتيبة (٥٥٣).\n(٣) آل عمران: ١٣٩.\n(٤) من (م)، (ح)، والصواب أن (إنْ) في هذِه الآية شرطية على بابها والمعنى من كان مؤمنًا لم يهن. انظر: \"تأويل مشكل القرآن\" لابن قتيبة (٥٥٣).\n(٥) الفتح: ٢٧.","vol":"19","page":234},{"text":"أي: إذ شاء الله (١). والتحصن: التعفف (٢).\nوقال الحسين بن الفضل: في الآية تقديم وتأخير تقديرها: وأنكحوا الأيامى منكم إن أردن تحصنًا ثم قال ولا تكرهوا فتياتكم على البغاء (٣).\n_________\n(١) والقول بأن (إن) هنا بمعنى إذ حكاه أبو حيان في \"البحر المحيط\" ٨/ ١٠١ عن أبي عبيدة وغيره.\nفالصواب أن (إن) هنا على بابها أيضًا وليس ذلك للشك وإنما هو لتعليم المؤمنين تعليق الأشياء بمشيئة الله تعالى ولتحقيق الخبر وتوكيده.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٢٦، \"تأويل مشكل القرآن\" لابن قتيبة (٥٥٣).\n(٢) وهذا أحد معاني الإحصان في القرآن الكريم وذلك أن الإحصان يراد به في القرآن أحد ثلاثة معان:\n١ - ذوات الأزواج.\n٢ - الحرائر وإن لم يكن متزوجات.\n٣ - العفائف.\nانظر: \"تأويل مشكل القرآن\" لابن قتيبة (٥١١)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٣٩).\n(٣) نقله ابن حبيب عنه في \"تفسيره\" ٢٠٩/ ب، وكذا الحيري في \"الكفاية\" ٦٣/ ٢/ أثم قالا: وهو أحسن ما قيل فيه. ولا يخفى أن في هذا تكلف ولذا ذكره الكرماني في \"غرائب التفسير\" ٢/ ٧٩٦ وجعله من الغريب.\nوأولئ هذِه الأقوال أن يقال إن قوله: ﴿إِنْ أَرَدْنَ تَحَصُّنًا﴾ أنَّه وصف مطابق للواقع، أي: أن الحال أنهن راغبات في التحصن وأنتم تكرهونهن على البغاء، فذكر الوصف إنما هو لموافقته الواقع فلا مفهوم مخالفة له، والعلماء متفقون أن القيد إذا كان لوصف الواقع فلا مفهوم له.\nانظر: \"أضواء البيان\" للشنقيطي ٥/ ٨٣٣.","vol":"19","page":235},{"text":"﴿لِتَبْتَغُوا عَرَضَ الْحَيَاةِ الدُّنْيَا وَمَنْ يُكْرِهْهُنَّ فَإِنَّ اللَّهَ مِنْ بَعْدِ﴾ بعد ورود النَّهي ﴿فَإِنَّ اللَّهَ مِنْ بَعْدِ إِكْرَاهِهِنَّ﴾ لهن (١) ﴿غَفُوُرٌ رَحِيمٌ﴾ والوزر على المكره.\nوكان الحسن إذا قرأ هذِه الآية قال: لهن والله، لهن والله (٢).\n\n<span data-type=\"title\" id=toc-3211>٣٤ </span>- قوله: - ﷿ - ﴿وَلَقَدْ أَنْزَلْنَا إِلَيْكُمْ آيَاتٍ مُبَيِّنَاتٍ وَمَثَلًا﴾\nخبرًا وعبرة ﴿مِنَ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ وَمَوْعِظَةً لِلْمُتَّقِينَ﴾\n\n<span data-type=\"title\" id=toc-3212>٣٥ </span>- قوله: - ﷿ - ﴿اللَّهُ نُورُ السَّمَاوَتِ وَالْأَرْضِ﴾\nقال ابن عباس (٣) وأنس (٤) - ﵄ -: الله هادي أهل السماوات\n_________\n(١) من (م)، (ح).\n(٢) والمعنى أن المغفرة للمكرهات على الزنا لا للمكرهين. ويؤيده قراءة ابن عباس وسعيد بن جبير -التفسيرية- (فإن الله من بعد إكراههن لهن غفور رحيم)، وعدها ابن جني في \"المحتسب\" ٢/ ١٥٨ من الشواذ.\nوانظر: \"تفسير ابن حبيب\" ٢٠٩/ ب، \"الكفاية\" للحيري ٢/ ٦٣/ أ، \"تفسير الحسن\" ٢/ ١٥٩، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٣٣، والطبري في \"جامع البيان\" ١٨/ ١٣٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٣، والبيهقي في \"الأسماء والصفات\" ١/ ٢٠١ كلهم من طريق علي بن أبي طلحة عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٧، وزاد نسبته لابن المنذر.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٥٣٤، \"بحر العلوم\" للسمرقندي ٢/ ٤٤٠، \"تفسير ابن حبيب\" ٢٠٩/ أ، \"غرائب التفسير\" للكرماني ٢/ ٧٩٦، \"معالم التنزيل\" للبغوي ٦/ ٤٥، \"تفسير القرآن\" للسمعاني ٣/ ٥٢٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٥.\nوانظر: \"الوسيط\" للواحدي ٣/ ٣٢٠، \"النكت والعيون\" للماوردي ٤/ ١٠٢.","vol":"19","page":236},{"text":"والأرض لا هادي فيهما غيره، فهم بنوره إلى الحق يهتدون وبهداه (١) من حيز (٢) الضلالة ينجون. وليس يهتدي ملك مقرب ولا نبي مرسل إلَّا بهدًى منه (٣).\nوقال الضحاك (٤) والقرظي: منوّر السماوات والأرض (٥).\nوقال مجاهد: مدبّر الأمور في السماوات والأرض (٦).\n_________\n(١) في الأصل: فبهديه، والمثبت من (م)، (ح).\n(٢) في (م)، (ح): حيرة.\n(٣) وهذا القول رجحه الطبري في \"جامع البيان\" وعليه جمهور المفسرين، قال شيخ الإسلام ابن تيمية \"مجموع الفتاوى\" ٦/ ٣٩٥: وهذا القول لا يمنع أن يكون الله في نفسه نورًا، وذلك أنهم قالوه في تفسير الآية التي ذكر فيها النور مضافًا لم يذكروه في تفسير نور مطلق، ثم إن من عادة السلف أن يذكروا بعض صفات المُفسر من الأسماء أو بعض أنواعه، ولا ينافي ذلك ثبوت بقية الصفات للمسمى بل قد يكونان متلازمين، ولا دخول لبقية الأنواع فيه، فقول من قال هادي أهل السماوات والأرض كلام صحيح، فإن من معاني كونه نور السماوات والأرض أن يكون هاديًا لهم أما أنهم نفوا ما سوى ذلك فهذا غير معلوم. اهـ مختصرًا.\nوقال ابن القيم: وفي ثبوت ألفاظه عن ابن عباس نظر ولو صح فليس مقصوده به نفي حقيقة النور عن الله .. \"مختصر الصواعق المرسلة\" لابن القيم (٣٥١).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٦/ ٤٥.\n(٥) وهذا القول أيضًا لا ينافي أنَّه سبحانه نور، فكل منور نور فهما متلازمان.\nانظر: \"مجموع الفتاوى\" ٦/ ٣٩٢، \"مختصر الصواعق المرسلة\" (٣٥١).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٥، وفي سنده الحسين بن داود -سُنيد- وهو ضعيف، \"تقريب التهذيب\" لابن حجر (٢٦٦١).\nوانظر: \"تفسير ابن حبيب\" ٢١٠/ ب، \"الكفاية\" للحيري ٢/ ٦٣/ ب، \"النكت والعيون\" للماوردي ٤/ ١٠٢، \"معالم التنزيل\" للبغوي ٦/ ٤٥.","vol":"19","page":237},{"text":"وقال أُبي بن كعب (١) وأبو العالية (٢) والحسن: مُزيّن (٣) السما وات بالشمس والقمر والنجوم ومزين الأرض بالأنبياء والعلماء والمؤمنين (٤).\n_________\n(١) انظر: \"تفسير ابن حبيب\" ٢١٠/ ب، \"الكفاية\" للحيري ٦٣/ ٢/ ب، \"معالم التنزيل\" للبغوي ٦/ ٤٥.\nقال ابن القيم في \"مختصر الصواعق\" (٣٥١): لا أصل له عن أبي وهو بالكذب عليه أشبه، فإن تفسير أبي لهذِه الآية معروف رواه عنه أهل الحديث من طريق الربيع بن أنس عن أبي العالية، عن أبي.\nقلت: أخرجه عنه الطبري في \"جامع البيان\" ١٨/ ١٣٥ بلفظ: قال أبي: فبدأ بنور نفسه ثم ذكر نور المؤمن ...\nولعل الوهم في نسبة هذا القول إلى أبي أن إمام المفسرين الطبري في \"جامع البيان\" قال عند تفسير الآية: وقال آخرون معنى ذلك ضياء السماوات والأرض، ثم أسند هذا الخبر عن أبي بعده فيوهم أن أبي من ضمن القائلين به، والله أعلم.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٦/ ٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٧، \"مجموع الفتاوى\" لابن تيمية ٦/ ٣٩٣.\n(٣) في (م) وبعض المصادر: (منير) وهي ترجع إلى معنى منور.\n(٤) إذا أراد به قائله أن ذلك من معنى كونه نور السماوات وأنه أراد به ليس لكونه نور السماوات والأرض معنى إلَّا هذا فهو باطل؛ لأن الله أخبر أنَّه نور السماوات والأرض، والكواكب لا يحصل نورها في جميع السماوات والأرض، وأيضا فإن قوله: ﴿مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ﴾ فضرب المثل لنوره الموجود في قلوب المؤمنين لم يضربها على النور الحسي الَّذي يكون للكواكب.\nوأما أنهم يقولون قوله: ﴿نُورُ السَّمَاوَاتِ وَالْأَرْضِ﴾ ليس معناه إلَّا التنوير بالشمس والقمر والنجوم فهذا باطل قطعًا، وقد قال - ﷺ -: \"أنت نور السماوات والأرض ومن فيهن\" ومعلوم أن العميان لاحظ لهم في ذلك ..\nانظر: \"مجموع الفتاوى\" لابن تيمية ٦/ ٣٩٢.","vol":"19","page":238},{"text":"وقال بعضهم: يعني أن الأنوار كلها منه كما يقال فلان رحمة وسخطة وهو لا يكون في نفسه رحمة ولا سخطة، وإنما يكون منه الرحمة والسخطة (١).\nوقال بعض أهل المعاني: أصل النور هو التنزيه والتصفية، يقال امرأة نوار ونسوة نُور إذا كانت متعرية من الريبة والفحشاء. قال الشاعر:\nنوار في صواحبها نوار ... كما فاجاك سرب أو جوار (٢)\nفمعنى النور هو المنزه من كل عيب (٣).\nوقال بعض العلماء: النور على أربعة أوجه نور متلألأ، ونور متولد، ونور من جهة صفاء اللون، ونور من جهة المدح.\nفالنور المتلألأ مثل قرص الشمس والقمر والكواكب وشعلة السراج.\nوالنور المتولد هو الَّذي يتولد من شعاع الشمس والقمر والسراج فيقع على الأرض فيستنير منه (٤).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٦/ ٤٥ ولم ينسبه لأحد ثم قال: وقد ذكر مثل هذا اللفظ على طريق المدح كما قال القائل: إذا سار عبد الله من مرو ليلة فقد سار منها نورها وجمالها.\n(٢) البيت في \"معالم التنزيل\" للبغوي ٦/ ٤٥، \"غرائب التفسير\" للكرماني ٢/ ٧٩٧.\n(٣) حكاه الكرماني في \"غرائب التفسير\" ٢/ ٧٩٧ عن المصنف وجعله من العجيب ثم قال: والمعنى صحيح واللفظ في حق الله سبحانه قبيح.\n(٤) في (م)، (ح): به.","vol":"19","page":239},{"text":"والنور الَّذي هو من صفاء اللون مثل نور اللآلئ واليواقيت وسائر الجواهر وكل شيء له نور صاف.\nوالنور الَّذي هو من جهة المدح قول الناس: فلان نور البلد (١) وشمس العصر.\nقال الشاعر:\nفإنك شمس والملوك كواكب ... إذا ما بدت لم يبد منهن كوكب (٢)\nوقال آخر:\nإذا سار عبد الله من مرو ليلة ... فقد سار منها نورها وجمالها (٣)\nفيجوز أن يقال: الله -﷾- من جهة المدح، لأنه واجد الأشياء، ونور جميع الأشياء منه، دون سائر الأوجه؛ لأن النور المحسوس الَّذي هو ضد الظلمة (لا يخلو) (٤) من شعاع وارتفاع وسطوع ولموع وهذِه كلها منفية عن الله سبحانه؛ لأنها من أمارات الحديث.\nقالوا: ولا يجوز أن يقال لله سبحانه: يا نور إلَّا أن يضم إليه شيء، كما لا يجوز أن يقال: يا بديع إلَّا أن يضم إليه شيء، كما قال الله\n_________\n(١) في (م): البيت.\n(٢) البيت للنابغة الذبياني كما في \"ديوانه\" (٧٦)، من قصيدة يمدح بها النعمان ويعتذر إليه.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٦.\n(٤) في الأصل: لايخ، وهو خطأ، والتصويب من (م)، (ح).","vol":"19","page":240},{"text":"تعالى: ﴿بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ﴾ (١) و: ﴿نُورُ السَّمَاوَاتِ وَالْأَرْضِ﴾ (٢).\nوقرأ علي بن أبي طالب كرم الله وجهه: (الله نَوَّر السماوات والأرض) على الفعل (٣).\n﴿مَثَلُ نُوُرِهِ﴾ اختلفوا في هذِه الكناية: فقال بعضهم: هي عائدة إلى المؤمن (٤) أي: مثل نوره في قلب\n_________\n(١) البقرة: ١١٧، الأنعام: ١٠١.\n(٢) قلت: ولا تخلو هذِه الأقوال من تأويل، والحق -وهو مذهب أهل السنة والجماعة- إثبات النور كصفةٍ ذاتية لله -﷿- مع تنزيه الله عن مشابهة خلقه وهي ثابتة بالكتاب والسنة، وعد بعضهم (النور) من أسماء الله تعالى.\nقال ابن القيم:\nوالنور من أسمائه أيضًا ومن ... أوصافه سبحان ذي البرهان\nانظر: \"مجموع الفتاوى\" لابن تيمية ٦/ ٣٧٤، \"الكافية الشافية\" لابن القيم ٢/ ١٠٥، \"مختصر الصواعق المرسلة\" لابن الموصلي ٢/ ٣٥٠، \"اجتماع الجيوش الإسلامية\" لابن القيم (٤٥)، \"النهج الأسمى في شرح أسماء الله الحسنى\" للنجدي ٢/ ٦٧٧.\n(٣) وهي قراءة شاذة. نسبها ابن حبيب في \"تفسيره\" ٢٠٩/ ب، والحيري في \"الكفاية\" ٢/ ٦٥/ ب كلاهما من رواية الحارث الأعور عنه، والحارث الأعور في حديثه ضعف وكذبه الشعبي في رأيه ورمي بالرفض، \"تقريب التهذيب\" لابن حجر (١٠٣٦).\nوانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠١)، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٨٢، \"البحر المحيط\" لأبي حيان ٦/ ٤١٨، \"الدر المصون\" للسمين الحلبي ٨/ ٤٠٣، \"غرائب التفسير\" للكرماني ٢/ ٧٩٧، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٣/ أ.\n(٤) وهو قول أُبي بن كعب وسعيد بن جبير والضحاك.\nانظر: \"جامع البيان\" للطبري ١٨/ ١٣٦.","vol":"19","page":241},{"text":"المؤمن من حيث جعل الإيمان والقرآن في صدره.\nروى الربيع (١) عن أبي العالية (٢)، عن أُبيّ بن كعب - ﵁ - في هذِه الآية قال: بدأ بنور نفسه فذكره، ثم ذكر نور المؤمن فقال: ﴿مَثَلُ نُورِهِ﴾ (٣).\nوهكذا كان يقرأ أُبي: (مثل نور من آمن به) (٤).\n_________\n(١) الربيع بن أنس البكري، صدوق له أوهام رمي بالتشيع.\n(٢) رفيع بن مهران الدياحي، ثقة كثير الإرسال.\n(٣) الحكم على الإسناد:\nالربيع صدوق له أوهام.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٣.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٧ مطولًا وزاد نسبته لعبد بن حميد وابن المنذر وابن مردويه والحاكم وصححه.\nوانظر: \"تأويل مشكل القرآن\" لابن قتيبة (٣٢٨)، \"الوسيط\" للواحدي ٣/ ٣٢٥، \"البحر المحيط\" لأبي حيان ٦/ ٤١٨.\n(٤) وهي قراءة شاذة وتحمل على أنها تفسيرية.\nوالقراءة أخرجها الطبري في \"جامع البيان\" ١٨/ ١٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٣، وأبو عبيد في \"فضائل القرآن\" (ص ٣٠٧) جميعهم.\nوذكره السيوطي عنه في \"الدر المنثور\" ٥/ ٨٧ وزاد نسبتها لابن المنذر. ورويت عنه أيضًا بلفظ: (مثل نور المؤمن). ذكرها السيوطي أيضًا في \"الدر المنثور\" ٥/ ٨٦ وعزاها لعبد بن حميد وابن الأنباري في \"المصاحف\".\nوانظر: \"تأويل مشكل القرآن\" لابن قتيبة (٣٢٨)، \"معاني القرآن\" للنحاس ٤/ ٥٣٦، \"مختصر في شواذ القرآن\" لابن خالويه (١٠١)، \"البحر المحيط\" لأبي حيان ٦/ ٤١٨.","vol":"19","page":242},{"text":"وقال ابن عباس (١) ﵄ والحسن (٢) وزيد بن أسلم (٣) وابنه (٤): أراد بالنور القرآن (٥). وقال كعب (٦) وسعيد بن جبير (٧): هو محمد - ﷺ -.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٨/ ١٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٤، والبيهقي في \"الأسماء والصفات\" ١/ ٢٠١. جميعهم من طريق علي بن أبي طلحة عنه بلفظ قال: (كمثل هداه في قلب المؤمن). وذكره السيوطي في \"الدر المنثور\" ٥/ ٨٧ وزاد نسبته لابن المنذر.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٤.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٨ وزاد نسبته لعبد بن حميد.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٤٥، \"تفسير الحسن\" ٢/ ١٥٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٤.\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٥٣٦، \"معالم التنزيل\" للبغوي ٦/ ٤٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٧.\n(٥) والمعنى مثل هدى الله وآياته -القرآن- التي هدى لها خلقه ووعظهم بها قلوب المؤمنين كمشكاة. وهذا ما رجحه الطبري يدل عليه قوله تعالى: ﴿قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ﴾ [المائدة: ١٥].\nانظر: \"جامع البيان\" للطبري ١٨/ ١٣٧، \"معاني القرآن\" للزجاج ٤/ ٤٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٤.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٨، وزاد نسبته لعبد بن حميد وابن المنذر وابن مردويه.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٤. وذكره السيوطي في \"الدر المنثور\" ٥/ ٨٨.","vol":"19","page":243},{"text":"ومثله روى مقاتل عن الضحاك (١). أضاف هذِه الأنوار إلى نفسه تفضيلًا (٢).\nوروى عطية عن ابن عباس - ﵄ - قال: يعني: بالنور الطاعة سمى طاعته نورًا (٣).\nثم ضرب له مثلًا فقال عز من قائل: ﴿كَمِشْكَاةٍ﴾.\nقال أهل المعاني: هذا من المقلوب، أي: كمصباح في مشكاة (٤)، وهي الكُوَّة التي لا منفذ لها (٥)، وأصلها الوعاء يجعل فيها الشيء.\n_________\n(١) انظر: \"تفسير مقاتل\" ٣/ ١٩٩، \"تفسير ابن حبيب\" ٢١٠/ ب، \"الكفاية\" للحيري ٢/ ٦٥ / أ.\n(٢) انظر: \"تفسير ابن حبيب\" ٢١٠/ ب، \"الكفاية\" للحيري ٢/ ٦٥/ أ.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٧ كلاهما من طريق عطية العوفي عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٧، وزاد نسبته إلى ابن مردويه والصحيح من هذِه الأقوال أن الضمير في قوله - ﷿ - ﴿نُوْرِهِ﴾ يعود على الله سبحانه، والمعنى مثل نور الله سبحانه في قلب المؤمن، وأعظم عباده نصيبًا من هذا النور رسوله محمد - ﷺ -، وأضيف هذا النور إلى الله تعالى، لأنه سبحانه هو معطيه لعبده وواهبه إياه، ويضاف إلى العبد، لأنه محله وقابله فيضاف النور إلى الفاعل والقابل.\nانظر: \"اجتماع الجيوش الإسلامية\" (١٢٠٦).\n(٤) انظر: \"تفسير ابن حبيب\" ٢٠٩/ ب، \"الكفاية\" للحيري ٢/ ٦٣/ ب.\n(٥) أخرج الطبري في \"جامع البيان\" ١٨/ ١٣٧ - ١٣٩ عن ابن عمر وابن عباس -من طريق العوفي- وكعب الأحبار وابن جريج قالوا: الكوة التي لا منفذ لها. =","vol":"19","page":244},{"text":"والمشكاة وعاء من أُدم كالدّلو يبرد فيه الماء، وهي على وزن مِفْعَلة كالمقراة (١) والمصفاة (٢).\nقال الشاعر:\nكأن عينيه مشكاتان في حجر ... قيضا اقتياضًا (٣) بأطراف المناقير\n_________\n= ونسبه الواحدي في \"الوسيط\" ٣/ ٣٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٥٧ إلى جمهور المفسرين.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٣/ أ، \"تفسير ابن حبيب\" ٢٥٩/ ب، \"الكفاية\" للحيري ٢/ ٦٣/ ب، \"معاني القرآن\" للزجاج ٤/ ٤٣، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٦، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٦٣)، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٢٨٩، \"لسان العرب\" لابن منظور ١٤/ ٤٤١ (شكا)، \"تفسير مشكل القرآن\" لابن قتيبة (٢٦٧)، \"تفسير غريب القرآن\" لابن قتيبة (٣٠٥).\n(١) المِقْراة: إناء يجمع فيه الماء وتطلق على القصعة التي يقرى الضيف فيها.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ١٧٩.\n(٢) وعليه تكون (المشكاة) عربية وهو الصحيح، ولا يلزم من وجود بعض الكلمات عند العجم أن لا تكون عربية أصلية، فقد يكون ذلك من اتفاق اللغات.\nولذا قال ابن عباس في \"لغات القرآن\" لابن حسنون ٦/ ب: هي الكوة بلغة توافق لغة الحبشة.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٧.\n(٣) في الأصل: اقتناصًا، والتصويب من (م)، (ح). والبيت منسوب لأبي زبيد. وقيضا: شقتا، والمناقير: جمع منقار وهي حديدة كالفأس ينقر بها الحجر وغيره. انظر: \"تفسير ابن حبيب\" ٢١٠/ ب، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٨.","vol":"19","page":245},{"text":"وقيل المشكاة: عمود القنديل الَّذي فيه الفتيلة (١).\nوقال مجاهد: هي القنديل (٢).\n﴿فِيهَا مِصْبَاحٌ﴾ أي: سراج وأصله من الضوء، ومنه الصبح، ورجل صَبِيْحُ الوجه ومُصْبح إذا كان وضيئًا (٣).\nوفرق بين المصباح والسراج: فقال الخليل: المصباح السراج بالمسرجة، والسراج نفس السراج.\nوقيل: السراج أعظم من المصباح؛ لأن الله تعالى سمى الشمس سراجًا فقال: ﴿سِرَاجًا وَهَّاجًا﴾ (٤) ﴿وَجَعَلَ فِيهَا سِرَجًا﴾ (٥) وقال في غيرها من الكواكب: ﴿وَلَقَدْ زَيَّنَّا الْسَّمَاءَ الْدُّنْيَا بِمَصَابِيْحَ﴾ (٦).\n﴿الْمِصْبَاحُ فِي زُجَاجَةٍ﴾ قرأ نصر بن عاصم: (في زَجاجة) بفتح الزاي،\n_________\n(١) وهو قول الطبري في \"جامع البيان\" ١٨/ ١٤٠، وذكره ابن فورك أيضًا في \"تفسيره\" ٣/ ١٣ / أ.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٥. وانظر: \"معالم التنزيل\" للبغوي ٦/ ٤٦، \"النكت والعيون\" للماوردي ٤/ ١٠٢، \"غرائب التفسير\" للكرماني ٢/ ٧٩٧، وجعله من الغريب.\n(٣) انظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ٣٢٨، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٧٣)، \"لسان العرب\" لابن منظور ٢/ ٥٠٦ (صبح).\n(٤) النبأ: ١٣.\n(٥) الفرقان: ٦١.\n(٦) الملك: ٥.","vol":"19","page":246},{"text":"والباقون بضمه (١).\nقال الأخفش: فيها ثلاث لغات: ضم الزاي وفتحه وكسره (٢).\n﴿الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ﴾ أي: نجم ضخم ﴿دُرِّيٌّ﴾ مضيء، ودراري النجم عظامها. واختلف القراء فيه:\nفقرأ (٣) أبو عمرو والكسائي: مكسورة الدال مهموزة الياء ممدودة (٤).\nوهو من قول العرب: درأ النجم إذا طلع وارتفع ومر من مكان إلى مكان آخر إذا رجع وانقض في أثر الشيطان وأسرع وأصله من الدفع، ووزنه من الفعل فِعِّيلُ.\n_________\n(١) وهي قراءة شاذة رواها عنه ابن مجاهد وبها قرأ ابن أبي عبلة أيضًا.\nانظر: \"المحتسب\" لابن جني ٢/ ١٥٩، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٨٣، \"البحر المحيط\" لأبي حيان ٦/ ٤١٩، \"مختصر في شواذ القرآن\" لابن خالويه (١٠٢)، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٣/ أ، وروي عن نصر بن عاصم أيضًا بكسر الزاي كما في \"مختصر في شواذ القرآن\" لابن خالويه.\n(٢) لم أقف عليه في \"معاني القرآن\" له.\nونسبه إليه ابن حبيب في \"تفسيره\" ٢١٥/ ب، والحيري في \"الكفاية\" ٢/ ٦٥/ ب.\nوقال به ابن جني في \"المحتسب\" ٢/ ١٠٩، والفراء في \"معاني القرآن\" ٢/ ٢٥٢.\nوالعكبري في \"إعراب القراءات الشواذ\" ٢/ ١٨٣، وابن خالويه في \"مختصر في شواذ القرآن\" (١٠٢).\nوقال في \"الفتوحات الإلهية\" ٣/ ٢٢٤، والضم لغة أهل الحجاز والفتح والكسر لغة قيس.\n(٣) في الأصل: فقال، والتصويب من (م)، (ح).\n(٤) أي: دِرِّيء.","vol":"19","page":247},{"text":"وقرأ حمزة وأبو بكر مضمومة الدال مهموزة ممدودة (١).\nقال أكثر النحاة: هو لحن، لأنه ليس في الكلام فُعِّيل بضم الفاء وكسر العين (٢).\nقال أبو عبيد (٣): وأنا أرى لها وجهًا، وذلك أنها دُرُّوء (٤) على وزن فُعُّول من درأت، مثل سُبُّوح وقُدُوس، ثم استثقلوا كثرة الضمات فيه فردوا بعضها إلى الكسر، كما قالوا: عِتيا وهو فُعُول\n_________\n= انظر: \"السبعة\" لابن مجاهد (٤٥٦)، \"التيسير\" للداني (١٣١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٢، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٧)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٧.\n(١) وافقهم المطوعي والشنبوذي إلَّا أنَّه فتح الدال.\n(٢) وممن أنكره الفراء والزجاج وغيرهما.\nقلت: وهذا الاعتراض عليل وذلك أن هذِه القراءة سبعية فإذا ثبتت قرآنيتها فلا يحتكم إلى اللغة بل اللغة تحتكم إلى القرآن.\nثم إن فُعِّيل قد جاءت في اللغة، فقد حكى سيبويه عن أبي الخطاب فعيل في \"الأسماء والصفات\" ثم قال سيبويه: وهو في الكلام قليل، وحكى الفيروزآبادي أنَّه لا يوجد فُعِّيل سوى دُرِّي ومُرِّيق، وقال أبو حيان: سمعت مُرِّيخ الَّذي في داخل القرن اليابس. وانظر ما نقله المصنف عن أبي عبيد.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٥٢، \"معاني القرآن\" للزجاج ٤/ ٤٤، \"معاني القراءات\" للأزهري ٢/ ٢٠٨، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩١٤، \"الحجة\" لابن زنجلة (٤٩٩)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٨، \"الكتاب\" لسيبويه ٤/ ٢٦٨، \"البحر المحيط\" لأبي حيان ٦/ ٤١٩.\n(٣) في الأصل و(ح): (أبو عبيدة) وهو خطأ، والتصويب من (م)، وهو القاسم بن سلام.\n(٤) في الأصل: دروئ، والمثبت من (م)، (ح).","vol":"19","page":248},{"text":"من عتوت (١).\nوقال بعضهم: هو مشتق على هذِه القراءة من الدرءة وهي البياض، ويقال منه: ملح درايّ (٢).\nوقرأ سعيد بن المسيب وأبو رجاء العطاردي بفتح الدال وبالهمز (٣).\nقال أبو حاتم: وهو خطأ؛ لأنه ليس في الكلام فَعّيل وإن صح منهما فهما حجة (٤).\n_________\n(١) لم أقف عليه في كتبه المطبوعة لكن لأبي عبيد القاسم بن سلام كتاب في القراءات وهو أحد مصادر المصنف كما في المقدمة. وهذا القول نسبه إلى أبي عبيد: ابن حبيب في \"تفسيره\" ٢١١/ ب، والحيري في \"الكفاية\" ٢/ ٦٥/ ب. وذكره الطبري في \"جامع البيان\" ١٨/ ١٤١ وعزاه إلى بعض أهل العلم بكلام العرب من أهل البصرة.\nوهو بلا نسبة في \"البحر المحيط\" لأبي حيان ٦/ ٤١٩، \"الدر المصون\" للسمين الحلبي ٨/ ٤٠٤.\n(٢) في (م): درا في، وفي (ح): دراتي.\n(٣) وهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ٢/ ١١٠، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٨٣، \"مختصر في شواذ القرآن\" لابن خالويه (١٠٢).\n(٤) لم أقف عليه -ولأبي حاتم كتاب في القراءات أحد مصادر المصنف كما في المقدمة- ونسبه إليه ابن حبيب في \"تفسيره\" ٢١١/ أ، والحيري في \"الكفاية\" ٦٥/ ٢/ ب. وممن أنكر القراءة أيضًا ابن جني في \"المحتسب\" ٢/ ١١٠ حيث قال: أن فَعِّيلًا بالفتح وتشديد العين عزيز.\nوكذا الزجاج حيث قال في \"معاني القرآن\" ٤/ ٤٤: والنحويون أجمعون لا يعرفون الوجه فيه؛ لأنه ليس في كلام العرب.","vol":"19","page":249},{"text":"وقرأ الباقون: بضم الدال وتشديد الياء من غير همز (١).\nنسبوه إلى الدُّرّ في صفائه وبهائه (٢)، وهو اختيار أبي عبيد وأبي حاتم (٣).\nقال أبو عبيد: إنما اخترنا هذِه القراءة لعلل ثلاث:\n_________\n(١) وبها قرأ ابن كثير المكي، ونافع المدني وابن عامر وحفص عن عاصم.\nانظر: \"السبعة\" لابن مجاهد (٤٥٦)، \"التيسير\" للداني (١٣١)، \"النشر في القراءات أو\" لابن الجزري ٢/ ٣٣٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٧.\n(٢) انظر: \"معاني القراءات\" للأزهري ٢/ ٢٥٨، \"الحجة\" لابن زنجلة (٤٤٩).\n(٣) القراءة سنة متبعة يلزم قبولها والمصير إليها فإذا ثبتت لم يردها قياس عربية ولا فشو لغة ويقطع بأنها من كلام الله -﷿ - فلا يصح أن يقلل من شيء منه أو يقدح في فصاحته.\nفالواجب توقيره وتعظيمه، ولا يفضل إعراب علي إعراب كما لا يقال بأن إحدى القراءتين أجود من الأخرى.\nقال الزركشي: وقد حكى أبو عمر الزاهد -غلام ثعلب- في كتاب اليواقيت عن ثعلب أنَّه قال: إذا اختلف الإعراب في القرآن عن السبعة لم أفضل إعرابًا علي إعراب القرآن، فإذا خرجت إلى الكلام -كلام الناس- فضلت الأقوى. وهو حسن.\nوقال النحاس: والسلامة عند أهل الدين أنَّه إذا صحت القراءتان عن الجماعة ألا يقال أحدهما أجود، لأنهما جميعًا عن النبي - ﷺ - فيأثم من قال ذلك.\nوكان رؤساء الصحابة - ﵃ - ينكرون مثل هذا.\nقال ابن النقيب: لا وجه للترجيح بين بعض القراءات السبع وبعض في مشهور كتب الأئمة والمفسرين والقراء والنحويين.\nوغير ذلك من أقوال أهل العلم في النهي عن الترجيح بين القراءات الصحيحة.\nانظر: \"البرهان\" للزركشي ١/ ٣٣٩، \"الإتقان\" للسيوطي ٢/ ٥٣٦ - ٥٣٧، \"قواعد الترجيح عند المفسرين\" ١/ ٨٩، \"قواعد التفسير\" للسبت ١/ ٩٤.","vol":"19","page":250},{"text":"أحدها: ما جاء في التفسير أنَّه منسوب إلى الدر لبياضه.\nوالثانية: للخبر عن النبي - ﷺ -: \"إن أهل الجنّة ليتراءون أهل عليين كما ترون الكوكب الدُّرّي في أفق السماء، وإن أبا بكر وعمر منهم وأنعما\" (١).\nوالثالثة: إجماع أهل الحرمين عليها (٢).\n_________\n(١) أخرجه أبو داود (٣٩٨٧)، كتاب الحروف والقراءات، باب (٢١)، والترمذي (٣٦٥٨)، كتاب المناقب، باب مناقب الصديق - ﵁ -، وابن ماجة (٩٦) كتاب المقدمة، باب فضل عمر بن الخطاب - ﵁ -، وابن أبي شيبة في \"مصنفه\" ١٢/ ٦ (١١٩٧٤)، وأحمد في \"مسنده\" ٣/ ٢٧ (١١٢١٣)، ٣/ ٥٠ (١١٤٦٧)، ٣/ ٧٢ (١١٦٩٠)، ٣/ ٩٣ (١١٨٨٢)، والحميدي في \"مسنده\" ٢/ ٣٣٣، ٧٥٥، وأبو يعلى في \"مسنده\" ٢/ ٦٠ (١١٧٣، ٢/ ١٠١ - ١٢٩٤، وابن عدي في \"الكامل\" ٦/ ٣٦، أبو نعيم في \"حلية الأولياء\" ٧/ ٢٥٠، والبيهقي في \"البعث والنشور\" (ص ١٥٧) (٢٧٦)، والخطيب في \"تاريخ بغداد\" ٣/ ١٩٥، ١١/ ٥٨، ١٢/ ١٢٤، والطبراني في \"المعجم الصغير\" ١/ ٢٢٠ - ٢٢١ (٣٥٣).\nجميعهم من طرق عن عطية العوفي عن أبي سعيد الخدري نحوه.\nوإسناده ضعيف فيه عطية العوفي ضعفه غير واحد وهو مدلس وقد عنعن، - ﵁ - تابعه أبو الوداك جبر بن نوف كما عند أحمد في \"مسنده\" ٣/ ٢٦ (١١٢٠٦)، ٣/ ٦١ (١١٥٨٨)، وأبو يعلى في \"المسند\" ٢/ ٣٦٩ (١١٣٠)، وأبو الوداك صدوق يهم. \"تقريب التهذيب\" لابن حجر (٩٠٢).\nوأيضًا فقد صرح عطية العوفي بالسماع كما عند أحمد في \"مسنده\" ٣/ ٢٧ (١١٢١٣)، وأبي يعلى ٢/ ٣٦٩ (١١٣٠). فالحديث حسن.\nوقال الترمذي: حديث حسن روي من غير وجه عن عطية عن أبي سعيد. وحكم عليه الألباني بالضعف من رواية أبي داود، وحكم عليه بالصحة في \"صحيح ابن ماجة\".\n(٢) انظر: \"جامع البيان\" للطبري ١٨/ ١٤٠، \"تفسير ابن حبيب\" ٢١١/ أ.","vol":"19","page":251},{"text":"(توقد) اختلف القراء فيها:\nفقرأ شيبة ونافع وابن عامر وأيوب وعاصم برواية حفص بياء مضمومة (١) يعنون المصباح (٢).\nوقرأ حمزة والكسائي وخلف وعاصم برواية أبي بكر بتاء مضمومة، أرادوا الزجاجة.\nوقرأ ابن محيصن بتاء مفتوحة وتشديد القاف ورفع الدال (٣)، على معنى تتوقد الزجاجة (٤).\n_________\n(١) انظر: \"التيسير\" للداني (١٣١)، \"السبعة\" لابن مجاهد (٤٥٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٧.\n(٢) انظر: \"معاني القراءات\" للأزهري ٢/ ٢٠٩، \"شرح الهداية\" ٢/ ٤٤٢، \"الحجة\" لابن زنجلة (٥٠٠)، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩١٥، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٩، \"معاني القرآن\" للفراء ٢/ ٢٥٢، \"معاني القرآن\" للزجاج ٤/ ٤٤.\n(٣) وهي قراءة شاذة ورويت عن الحسن.\nانظر: \"المحتسب\" لابن جني ٢/ ١١٠، \"مختصر في شواذ القرآن\" لابن خالويه (١٠٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٨، \"المبهج\" لابن جني ٢/ ٦٤٨، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٣/ أ.\n(٤) أي: أنَّه فعل مضارع أصله (تتوقد) فحذف إحدى التاءين تخفيفًا والفاعل ضمير يعود على الزجاجة.\nانظر: \"معاني القراءات\" للأزهري ٢/ ٢٥٩، \"المحتسب\" لابن جني ٢/ ١١٠، \"معاني القرآن\" للفراء ٢/ ٢٥٢، \"معاني القرآن\" للزجاج ٤/ ٤٤.","vol":"19","page":252},{"text":"وقرأ الآخرون: بفتح التاء والقاف والدال على المضي (١) يعنون المصباح (٢).\n﴿مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ﴾ قال عكرمة وجماعة من العلماء (٣): يعني لا يسترها من الشمس جبل ولا واد فإذا طلعت الشمس أصابتها، وإذا غربت أصابتها، فهي ضاحية للشمس طول النهار. وليست بشرقية وحدها حتَّى لا تصيبها الشمس إذا\n_________\n(١) وهي قراءة ابن كثير وأبو عمرو ويعقوب وأبو جعفر وافقهم اليزيدي.\nانظر: \"التيسير\" للداني (١٣١)، \"السبعة\" لابن مجاهد (٤٥٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٨.\n(٢) انظر: \"معاني القراءات\" للأزهري ٢/ ٢٥٩، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٩، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩١٥، \"شرح الهداية\" ٢/ ٤٤٢، \"الحجة\" ابن زنجلة (٥٥٠)، \"معاني القرآن\" للفراء ٢/ ٢٥٢، \"معاني القرآن\" للزجاج ٤/ ٤٤.\n(٣) أخرجه البستي في \"تفسيره\" (ص ٤٧١) (٦٠٤)، والطبري في \"جامع البيان\" ١٨/ ١٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٠.\nجميعهم عن عكرمة.\nوأخرجوه بألفاظ مختلفة عن ابن عباس ومجاهد وقتادة وغيرهم.\nواختار هذا القول الطبري في (جامع البيان\" وابن جيب والفراء والزجاج.\nونسبه الزجاج والبغوي إلى أكثر المفسرين وهو الراجح.\nانظر: \"تفسير ابن فورك\" ٣/ ١٣/ أ، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٦، \"تأويل مشكل القرآن\" لابن قتيبة (٣٢٨)، \"الدر المنثور\" للسيوطي ٥/ ٨٩، \"تفسير ابن حبيب\" ٢٠٩/ ب، \"معاني القرآن\" للزجاج ٤/ ٤٥، \"معالم التنزيل\" للبغوي ٦/ ٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٨.","vol":"19","page":253},{"text":"غربت، ولا هي غربية وحدها فلا تصيبها الشمس بالغداة إذا طلعت، بل تأخذ حظها من الأمرين، وإذا كان كذلك كان أجود وأضوأ لزيتها.\nوقال السدي وجماعة: يعني ليست في مَفْيوءةٍ (١) لا تصيبها الشمس ولا في مَقْنُوةٍ (٢) بارزة للشمس لا يصيبها الظل فهي لم يضرها الشمس ولا الظل (٣).\nوقال بعضهم: هي معتدلة ليست في شرق فيلحقها الحر ولا في غرب فيضربها (٤) البرد، وهي رواية أبي ظبيان عن ابن عباس - ﵄ - (٥).\nوقال ابن زيد: هي شامية؛ لأن الشام لا شرقي ولا غربي (٦).\n_________\n(١) المفيوءة: هي المكان الذي لا تطلع عليه الشمس مأخوذ من الفيء وهو الظل. انظر: \"لسان العرب\" لابن منظور ١/ ١٣٥، \"القاموس المحيط\" للفيروزآبادي ١/ ١٣٧.\n(٢) المقنوة: يهمز ولا يهمز بمعنى المضحاة وهي الأرض البارزة التي لا تكاد الشمس تغيب عنها.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٤٧٧، ١٥/ ٢٠٦، \"القاموس المحيط\" للفيروزآبادي ٤/ ٥٥١.\n(٣) انظر: \"تفسير ابن حبيب\" ٢١٠/ أ.\n(٤) في (ح): فيصيبها.\n(٥) أخرجه الطبري في \"جامع البيان\" من هذا الطريق ١٨/ ١٤٢.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٤٨.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٢٠.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٨، \"المحرر الوجيز\" لابن عطية ٤/ ١٨٥. =","vol":"19","page":254},{"text":"قال ثعلب: يقول هي شرقية وغربية وهذا (كقولك) (١) فلان لا مسافر ولا مقيم، وليس هذا بأبيض ولا أسود، إذا كان له من كلا الأمرين قسط ونصيب (٢).\nقال الشاعر:\nبأيدي رجال لم يسموا (٣) سيوفهم ... ولم يكثروا القتلى بها حين سُلّت (٤)\nيعني: فعلوا هذا وهذا. قال الحسن: ليست هذِه الشجرة من شجر الدنيا، ولو كانت في الأرض لكانت شرقية أو غربية، وإنما هو مثل ضربه الله لنوره (٥).\n_________\n= وهذا القول غير سديد؛ لأن الشام قد وصف في القرآن بأنه مشرق. كما قال تعالى: ﴿وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا الَّتِي بَارَكْنَا فِيهَا﴾ [الأعراف: ١٣٧].\n(١) في الأصل: كقول.\n(٢) وهذا القول هو بمعنى القول الأول، وقال به الفراء. انظر: \"معاني القرآن\" للفراء ٢/ ٢٥٣، \"تفسير ابن حبيب\" ٢١٠/ ب، \"الكفاية\" للحيري ٢/ ٦٥/ أ.\n(٣) في (م): يشيموا بالشين.\n(٤) البيت للفرزدق في \"ديوانه\" (ص ١٣٩) وفي \"لسان العرب\" لابن منظور ١٢/ ٣٣٠، والشاهد قوله: لم يسمو ولم يكثروا. أي أنهم فعلوا هذا وهذا. ونقل ابن منظور عن ابن بري قوله: الواو في قوله \"ولم\" واو الحال أي لم يغمدوها والقتلى بها لم تكثر، وإنما يغمدونها بعد أن تكثر القتلى بها. وعلى هذا المعنى لا شاهد في البيت.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٣٣٠، \"تفسير ابن حبيب\" ٢١٠/ ب، \"الكفاية\" للحيري ٢/ ٦٥/ أ.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٠، والطبري في \"جامع البيان\" =","vol":"19","page":255},{"text":"قيل (١): وقد أفصح القرآن بأنها من شجر الدنيا لأنه أبدل من الشجرة، فقال: ﴿زَيْتُونَةٍ﴾ (٢). وإنما خص الزيتونة من بين سائر الأشجار: لأن دهنها أضوأ وأصفى (٣).\nوقيل: لأنّه يورق غصنها من أوله إلى آخره، ولا يحتاج دهنه إلى عصارٍ تستخرجه (٤).\nوقيل: لأنها أول شجرة نبتت في الدنيا (٥). وقيل: بعد الطوفان (٦).\n_________\n= ١٨/ ١٤٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٠١.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٩٠، وزاد نسبته لابن أبي شيبة وعبد بن حميد وابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٣/ أ، \"معاني القرآن\" للزجاج ٤/ ٤٥، \"بحر العلوم\" للسمرقندي ٢/ ٤٤٠، \"غرائب التفسير\" للكرماني ٢/ ٢٩٨، وجعله من الغريب، في \"معالم التنزيل\" للبغوي ٦/ ٤٨، \"تفسير ابن حبيب\" ٢١١/ أ.\n(١) ساقطة من (م)، (ح)، وقد عزا القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٥٩ هذا القول إلى المصنف من قوله.\n(٢) وهذا فيه رد على قول الحسن، ومما يضعفه أيضًا أن الله ضرب المثل بما شاهدوه وهم لم يشاهدوا شجر الجنة.\nانظر: \"مفاتيح الغيب\" للرازي ٢٣/ ٢٣٦ - ٢٣٧.\n(٣) وهذا هو أقرب الأقوال وذلك لأن الله ضرب المثل لبيان شدة ضيائه وصفائه.\nوأما بقية الأقوال فلم أقف على مستندهم خلا القول الأخير كما سيأتي.\n(٤) انظر: \"معاني القرآن\" للزجاج ٤/ ٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٨، \"البحر المحيط\" لأبي حيان ٦/ ٤٢٠.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٨.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٨، \"مفاتيح الغيب\" للرازي ٢٣/ ٢٣٦.","vol":"19","page":256},{"text":"وقيل: لأن منبتها منزل الأنبياء والأولياء في الأرض المقدسة (١).\nوقيل: لأنه بارك فيها سبعون نبيا منهم إبراهيم ﵈ (٢) (لذلك قال مباركة) (٣).\n[١٩٦٣] أخبرنا ابن فنجويه الحافظ (٤)، قال: أخبرنا عبد الله بن يوسف بن أحمد بن مالك (٥)، قال: حدثنا أحمد بن عيسى بن السكين البلدي (٦)، قال: حدثنا هاشم بن قاسم الحراني (٧)، قال: حدثنا يعلى\n_________\n(١) عزاه ابن حبيب في \"تفسيره\" ٢١٠/ أإلى السدي.\nوانظر: \"الكفاية\" للحيري ٢/ ٦٤/ أ، \"البحر المحيط\" لأبي حيان ٦/ ٤٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٨.\n(٢) ذكره ابن حبيب في \"تفسيره\" ٢٠٩/ أ، والحيري في \"الكفاية\" ٢/ ٦٤/ أورفعاه إلى النبي - ﷺ - ولم أقف على من خرجه بهذا اللفظ. إلا أنه قد ثبت عن النبي - ﷺكما سيأتي- أنه قال: \"كلوا الزيت وادهنوا به فإنه من شجرة مباركة\".\nوانظر: \"البحر المحيط\" لأبي حيان ٦/ ٤٢٠، \"مفاتيح الغيب\" للرازي ٢٣/ ٢٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٥٨.\n(٣) من (م)، (ح).\n(٤) ثقة صدوق كثير رواية المناكير.\n(٥) لم أجده.\n(٦) أبو العباس الشيباني، ثقة.\n(٧) هاشم بن قاسم بن إسماعيل الحراني أبو محمد مولى قريش.\nروى عن: يعلي بن الأشدق وعيسى بن يونس وعبد الله بن وهب. وعنه: ابن ماجه وأبو بكر بن أبي عاصم وأبو عروبة وآخرون. قال ابن أبي حاتم: كتب إلى ببعض حديثه، محله الصدق، ذكره ابن حبان في \"الثقات\" قال ابن حجر: صدوق تغير. \"تقريب التهذيب\" لابن حجر (ص ٥٠١).","vol":"19","page":257},{"text":"ابن الأشدق (١) عن عمه: عبد الله بن جراد (٢) - ﵁ - قال: قال رسول الله - ﷺ -: \"اللهم بارك في الزيت والزيتون، اللهم بارك في الزيت والزيتون\" (٣).\n[١٩٦٤] وأخبرنا ابن فنجويه (٤)، قال: حدثنا أحمد بن جعفر (٥)، قال: حدثنا محمد بن علي بن الحسن الصوفي (٦)، قال: حدثنا أبو شعيب الحراني (٧)، قال: حدثني أحمد بن عبد الملك (٨)، قال:\n_________\n(١) العقيلي أبو الهيثم الجزري الحرّاني، كذاب.\n(٢) عبد الله بن جراد الخفاجي، وقيل: عبد الله بن جراد بن المنتقى بن عامر بن عقيل العقيلي له صحبة. عداده في أهل الطائف، حديثه عند ابن أخيه يعلي بن الأشدق. ولا يعرف بغير روايته عنه.\n\"معرفة الصحابة\" ٣٥/ ١٦١٢، \"أسد الغابة\" (٢٨٥٩)، \"الإصابة في تمييز الصحابة\" (٤٥٨٨).\n(٣) [١٩٦٣] الحكم على الإسناد:\nإسناده ضعيف جدا، فيه يعلي بن الأشدق كذاب وعبد الله بن يوسف لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٥٨.\n(٤) الحسين بن محمد بن فنجويه ثقة صدوق كثير رواية المناكير.\n(٥) ابن حمدان أبو بكر القطيعي ثقة.\n(٦) الدينوري ثقة أحاديثه مستقيمة.\n(٧) عبد الله بن الحسن بن أحمد الأموي، ثقة مأمون لكنه يخطئ.\n(٨) أحمد بن عبد الملك بن واقد الأسدي مولاهم أبو يحيى الحراني.\nروى عن: زهير بن معاوية وحماد بن زيد وعبيد الله بن عمرو.\nوروى عنه: البخاري والنسائي وأحمد بن محمد بن حنبل.\nقال أبو حاتم: كان نظير النفيعي في الصدق والإتقان. وقال أحمد: ما رأيت به =","vol":"19","page":258},{"text":"حدثني زهير (١)، قال: حدثنا عبد الله بن عيسى (٢)، عن عطاء (٣)، عن أبي أسيد (٤) - ﵁ - قال: قال رسول الله: \"كلوا الزيت وادهنوا به فإنه من شجرة مباركة\" (٥).\n_________\n= بأسًا رأيته حافظًا لحديثه وما رأيت إلا خيرًا وهو صاحب سنة.\nقال ابن حجر: ثقة تكلم فيه بلا حجة.\n\"تهذيب الكمال\" ١/ ٣٩١ - ٣٩٣، \"التهذيب\" ١/ ٣٥، \"التقريب\" (ص ٢٢).\n(١) زهير بن معاوية بن حُديج أبو خيثمة الجعفي الكوفي نزيل الجزيرة، ثقة ثبت.\n(٢) عبد الله بن عيسى بن عبد الرحمن بن أبي ليلى الأنصاري أبو محمد الكوفي، ثقة فيه تشيع. روى عن: عامر الشعبي ومحمد بن مسلم بن شهاب الزهري.\nوعنه: سفيان الثوري، وسفيان بن عيينة. مات سنة (١٣٠ هـ) \"تهذيب الكمال\" للمزي ١٥/ ٤١٢، \"تقريب التهذيب\" لابن حجر ٣٥٢٣.\n(٣) عطاء الشامي أنصاري، سكن الساحل مقبول، وقال البخاري: لم يقم حديثه قاله سفيان. ذكره العقيلي في \"الضعفاء\"، وقال ابن عدي: ليس بمعروف \"التاريخ الكبير\" ٦/ ٤٦٩، \"الضعفاء الكبير\" ٣/ ٤٠١، \"الكامل\" ٥/ ٣٦٧.\n(٤) الصحابي الجليل أبو أسيد بن ثابت الأنصاري الزرقي المدني.\n(٥) [١٩٦٤] الحكم على الإسناد:\nإسناده ضعيف فيه عطاء الشامي تكلم فيه، والحديث حسن كما سيأتي.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١٩/ ٢٦٩ (٥٩٦)، والخطيب البغدادي في \"موضح أوهام الجمع والتفريق\" ٢/ ١٩٤، والبيهقي في \"شعب الإيمان\" ٥/ ٩٩ (٥٩٣٨) جميعهم من طرق عن زهير به نحوه.\nوأخرجه البخاري في الكنى من \"التاريخ الكبير\" (ص ٦) (٣١) والترمذي (١٨٥٢) الأطعمة، والنسائي في \"السنن الكبرى\" (٦٧٠٢) الوليمة، وأحمد في \"مسنده\" ٣/ ٤٩٧ (١٦٠٥٤)، والدارمي في \"سننه\" (٢٠٥٢) الأطعمة، والحاكم في \"مستدركه\" ٢/ ٤٣٢ (٣٥٠٤)، والطبراني في \"المعجم الكبير\" ١٩/ ٢٦٩ - ٢٧٠ =","vol":"19","page":259},{"text":"[١٩٦٥] وأخبرنا ابن فنجويه (١)، قال: حدثنا أحمد بن جعفر حمدان (٢)، قال: حدثنا إبراهيم بن سهلويه (٣)، قال: حدثنا محمد ابن علي بن الحسن بن شقيق (٤)، قال: سمعت أبي (٥) يقول: حدثنا\n_________\n= (٥٩٧)، والعقيلي في \"الضعفاء\" ٣/ ٤٠١ والدولابي في \"الكنى\" ١/ ١٥، والبغوي في \"شرح السنة\" ١١/ ٣١١ (٢٨٧٠)، والمزي في \"تهذيب الكمال\" ٣٣/ ٤١، والبيهقي في \"شعب الإيمان\" ٥/ ٩٩ (٥٩٣٨).\nجميعهم من طرق عن سفيان الثوري عن عبد الله بن عيسى به نحوه.\nوقال الترمذي: حديث غريب من هذا الوجه إنما نعرفه من حديث سفيان الثوري عن عبد الله بن عيسى.\nوقال الحاكم: صحيح الإسناد ولم يخرجاه، وله شاهد آخر بإسناد صحيح.\nوفي إسناده عطاء الشامي.\nوقال ابن عبد البر في \"الاستيعاب\" ٤/ ١٦١ إسناده مضطرب فيه لا يصح.\nولكن للحديث شواهد وهي حديث عمر، أخرجه الترمذي (١٨٥١) كتاب الأطعمة، باب ما جاء في أكل الزيت، وابن ماجه (٣٣١٩) كتاب الأطعمة، باب الزيت. وحديث أبي هريرة أخرجه ابن ماجه (٣٣٢٠). وحديث ابن عباس أورده الهيثمي في \"مجمع الزوائد\" ٥/ ٤٣. فالحديث بمجموع طرقه حسن لغيره. قال الألباني في \"سلسلة الأحاديث الصحيحة\" (٣٧٩) علته عطاء، وجملة القول إن الحديث بمجموع طرق عمر وطريق أبي سعيد يرتقي إلى درجة الحسن لغيره على أقل الأحوال.\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) القطيعي. ثقة.\n(٣) المُعَدَّل. لم أجده.\n(٤) المروزي، ثقة صاحب حديث.\n(٥) أبو عبد الرحمن المروزي، ثقة حافظ.","vol":"19","page":260},{"text":"أبو حمزة (١) عن جابر (٢) عن أبي الطفيل (٣) عن عبد الله بن ثابت الأنصاري (٤) - ﵁ - قال: دعا بنيه ودعا بزيت (فقال) (٥) ادهنوا رؤوسكم. فقالوا: لا تدهن رؤوسنا بالزيت، قال: فأخذ العصا وجعل يضربهم ويقول: أترغبون عن دهن رسول الله - ﷺ - (٦).\n[١٩٦٦] وأخبرنا ابن فنجويه (٧) قال: حدثنا عبد الله بن يوسف بن (بامويه) (٨)، قال: أخبرنا محمد بن عمر بن الخطاب الدينوري (٩)،\n_________\n(١) محمد بن ميمون المروزي، السُّكَّري، ثقة.\n(٢) جابر بن يزيد بن الحارث الجُعفي أبو عبد الله الكوفي ضعيف رافضي.\n(٣) الصحابي الجليل عامر بن واثلة بن عبد الله بن عمرو بن جحش الليثي أبو الطفيل وربما سمي عمرا.\n(٤) الصحابي الجليل أبو أسيد الأنصاري.\n(٥) من (م)، (ح).\n(٦) [١٩٦٥] الحكم على الإسناد:\nإسناده ضعيف فيه جابر الجعفي رافضي ضعيف وإبراهيم بن سهلويه لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الخطيب البغدادي في \"موضح أوهام الجمع والتفريق\" ٢/ ١٩٣ (٢٦١) من طريق سعيد بن محمد الحناط عن محمد بن الحسن بن شقيق به بمثله.\nوأورده ابن صاعد من طربق جابر الجعفي به بمثله كما في \"الإصابة\" لابن حجر ٤/ ٤٤.\n(٧) ثقة صدوق كثير رواية المناكير.\n(٨) في الأصل: مامويه وكذا في بعض المصادر، وفي بعضها أيضًا: بابويه والتصويب من (م)، (ح). انظر: \"تبصير المنتبه\" لابن حجر ١/ ٥٦.\nوهو ثقة.\n(٩) لم أجده.","vol":"19","page":261},{"text":"قال: حدثنا عبد بن أحمد بن سيبان (١)، قال: حدثنا يحيى بن عثمان ابن صالح (٢)، قال: حدثنا أبي (٣)، قال: حدثنا ابن لهيعة (٤)، عن يزيد ابن أبي حبيب (٥)، عن أبي الخير (٦)، عن عقبة بن عامر (٧) - ﵁ - أن رسول الله - ﷺ - قال: \"عليكم بهذِه الشجرة المباركة زيت الزيتون فتداووا به فإنه مصحة من الباسور (٨) \" (٩).\n_________\n(١) لم أجده.\n(٢) السهمي، صدوق رمي بالتشيع ولينه بعضهم لكونه حدث من غير أصله.\n(٣) صدوق.\n(٤) صدوق اختلط بعد احتراق كتبه ورواية ابن المبارك وابن وهب عنه أعدل من غيرها.\n(٥) أبو رجاء المصري، واختلف في ولائه ثقة فقيه وكان يرسل.\n(٦) مرثد بن عبد الله اليزني أبو الخير المصري، ثقة.\n(٧) صحابي جليل.\n(٨) الباسور: مرض معروف يحدث فيه تمدد وريدي دوالي في الشرج.\nانظر: \"النهاية في غريب الحديث\" لابن الأثير ١/ ١٢٦، \"لسان العرب\" لابن منظور ٤/ ٥٩، \"الوسيط\" للواحدي ١/ ٥٦.\n(٩) [١٩٦٦] الحكم على الإسناد:\nإسناده ضعيف؛ فيه ابن لهيعة، وعثمان بن صالح، وفيه من لم أجده.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١٧/ ٢٨١ (٧٧٤)، وعنه أبو نعيم في \"طب الفقراء\" كما في \"الكاف الشاف\" لابن حجر.\nوابن أبي حاتم في \"العلل\" ٢/ ٢٧٩ جميعهم من طريق عثمان بن صالح به.\nورواه الديلمي في \"مسند الفردوس\" ٣/ ٢٧ (٤٠٤٥)، وابن السني في \"الطب النبوي\" كما في \"فيض القدير\" للمناوي ٤/ ٣٤٩.\nوإسناد الحديث واه، وقال أبو حاتم في \"العلل\" لابنه: هذا حديث كذب، وأقره =","vol":"19","page":262},{"text":"ثم قال: ﴿يَكَادُ زَيْتُهَا يُضِيءُ﴾ من صفائه وضيائه.\n﴿وَلَوْ لَمْ تَمْسَسْهُ نَارٌ﴾ قبل أن يصيبه نار، واختلف العلماء في معنى هذا المثل والمُمَثّل وفي المعني (١) بالمشكاة والزجاجة والمصباح، فقال قوم: هذا مثل ضربه الله تعالى لنبيه - ﷺ -.\n[١٩٦٧] أخبرنا أبو بكر الجوزقي (٢) قال: حدثنا أبو عثمان البصري (٣) قال: حدثنا أحمد بن سلمة (٤) قال: حدثنا الحسن بن\n_________\n= الذهبي في \"ميزان الاعتدال\" للذهبي ٣/ ٣٨ وكذا قال الألباني في \"سلسلة الأحاديث الضعيفة\" (١٩٤).\nوالحديث وإن كان في إسناده ابن لهيعة لكن الحمل ليس عليه في هذا الحديث وإنما علته ما أشار إليها الذهبي بقوله: قال أبو زرعة لم يكن عثمان عندي ممن يكذب، ولكن كان يكتب مع خالد بن نجيح فبُلُوا به؛ كان يملي عليهم ما لم يسمعوا من الشيخ.\nوقال ابن أبي حاتم في ترجمة خالد بن نجيح في \"الجرح والتعديل\" ٣/ ٣٥٥: خالد بن نجيح المصري كان يصحب عثمان بن صالح المصري وأبا صالح كاتب الليث وابن أبي مريم سمعت أبي يقول ذلك، ويقول: هو كذاب كان يفتعل الأحاديث ويضعها في كتب ابن أبي مريم وأبي صالح، وهذِه الأحاديث التي أنكرت على أبي صالح يتوهم أنه من فعله. قال الألباني: فالظاهر أن خالدًا هذا هو الذي افتعل هذا الحديث، واستطاع أن يوهم عثمان بن صالح أنه كتبه عن الشيخ وهو ابن لهيعة وأما كيف تمكن من ذلك فالله أعلم به.\n(١) في الأصل: معنى.\n(٢) محمد بن عبد الله بن محمد، ثقة.\n(٣) لم أجده.\n(٤) أبو الفضل البزاز المعدل النيسابوري، حافظ حجة مأمون.","vol":"19","page":263},{"text":"منصور (١) قال: حدثنا النعمان بن راشد الجزري (٢) قال: حدثنا الوازع (٣) بن نافع (٤) عن سالم (٥) عن ابن عمر - ﵄ - في هذِه الآية قال: المشكاة جوف محمد - ﷺ -، والزجاجة قلبه، والمصباح النور الذي جعل الله فيه ﴿لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ﴾ لا يهودي ولا نصراني، ﴿يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ﴾ إبراهيم ﵇، ﴿نُورٌ عَلَى نُورٍ﴾ النور الذي جعل الله في قلب إبراهيم كما جعل في قلب محمد عليهما الصلاة والسلام (٦).\n_________\n(١) لم أجده.\n(٢) أبو إسحاق الرقي مولى بني أمية، صدوق سيئ الحفظ.\n\"الجرح والتعديل\" ٨/ ٤٨٨، \"تهذيب الكمال\" ٢٩/ ٤٤٥، \"التقريب\" (٧٢٠٤).\n(٣) تحرفت في الأصل إلى: الوداع.\n(٤) الوازع بن نافع العقيلي الجزري قال ابن معين ليس بثقة، وقال البخاري: منكر الحديث، وقال النسائي: متروك، وقال أحمد: ليس بثقة، وذكره الدولابي والعقيلي والساجي وابن الجارود وجماعة في الضعفاء. \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٩، \"المجروحين\" ٣/ ٨٣، \"لسان الميزان\" ٧/ ٢٨٠.\n(٥) أحد الفقهاء السبعة، ثبت عابد فاضل.\n(٦) [١٩٦٧] الحكم على الإسناد:\nإسناده ضعيف جدًا؛ فيه الوازع بن نافع متروك، وفيه من لم أجده.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١٢/ ٣١٧ (١٣٢٢٦)، وفي \"المعجم الأوسط\" ٢/ ٢٣٥ (١٨٤٣) وابن عدي في \"الكامل\" ٧/ ٩٤ جميعهم من طريق الوازع بن نافع به. وأخرجه ابن مردويه وابن عساكر كما في \"الدر المنثور\" ٥/ ٨٨. قال الهيثمي في \"مجمع الزوائد\" ٧/ ٨٣: رواه الطبراني في \"الكبير\" و\"الأوسط\" عن ابن عمر، وفيه الوازع بن نافع متروك.","vol":"19","page":264},{"text":"وقال شِمْر بن عطية: جاء ابن عباس - ﵄- إلى كعب الأحبار فقال له: حدثني عن قول الله ﷿: ﴿مَثَلُ نُورِهِ كَمِشْكَاةٍ﴾ الآية.\nفقال كعب: هذا مثل ضربه الله تعالى لمحمد - ﷺ -، فالمشكاة صدره، والزجاجة قلبه، والمصباح نور النبوة.\n﴿يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ﴾ وهي شجرة النبوة ﴿يَكَادُ﴾ نور محمد وأمره يتبين للناس ولو لم يتكلم أنه نبي، كما يكاد ذلك الزيت يضيء ولو لم تمسسه نار (١).\nوقال محمد بن كعب القرظي: المشكاة إبراهيم والزجاجة إسماعيل، والمصباح محمد - ﷺ - سماه الله مصباحًا كما سماه سراجًا فقال ﴿وَسِرَاجًا مُنِيرًا﴾ (٢) ﴿يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ﴾ وهي إبراهيم ﵇ سماه مباركًا، لأن أكثر الأنبياء كانوا من صلبه. ﴿لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ﴾ يعني: إبراهيم ﵇ لم يكن يهوديًّا ولا نصرانيًّا ولكن كان حنيفًا مسلمًا، وإنما قال ذلك لأن اليهود تصلي قِبَل المغرب والنصارى قِبَل المشرق ﴿يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ﴾ يعني: تكاد محاسن محمد - ﷺ - تظهر للناس قبل أن أوحي (٣) إليه، ﴿نُورٌ\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٦ - ٢٦٠٢ مفرقًا.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٨، وزاد نسبته لعبد بن حميد وابن المنذر وابن مردويه.\n(٢) الأحزاب: ٤٦\n(٣) في (م): أوحى الله.","vol":"19","page":265},{"text":"عَلَى نُورٍ﴾ أي: نبي مرسل من نسل نبي مرسل (١).\nوروى مقاتل عن الضحاك قال: شبه عبد المطلب بالمشكاة وعبد الله بالزجاجة والنبي - ﷺ - بالمصباح كان في صلبهما فورث النبوة عن إبراهيم ﵉ ﴿يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ﴾ بل هي مكية (لأن مكة) (٢) وسط الدنيا (٣).\nووصف بعض البلغاء هذِه الشجرة فقال: هي شجرة التقى والرضوان، وعشيرة الهدى والإيمان، شجرة أصلها نبوة (٤) وفرعها مروءة وأغصانها تنزيل، ووقفها تأويل، وخدمها جبريل وميكائيل.\nوقال آخرون: هذا مثل ضربه الله تعالى للمؤمن.\nروى الربيع بن أنس (٥) عن أبي العالية (٦) عن أبي بن كعب (٧) - ﵁ - قال: هذا مثل المؤمن فالمشكاة نفسه، والزجاجة صدره، والمصباح ما جعل الله تعالى من الإيمان والقرآن في قلبه ﴿يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ﴾\n_________\n(١) انظر: \"تفسير ابن حبيب\" ٢٠١/ ب، \"الكفاية\" للحيري ٢/ ٦٤/ ب، \"معالم التنزيل\" للبغوي ٦/ ٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٦٣.\n(٢) من (م)، (ح).\n(٣) أورده ابن حبيب في \"تفسيره\" ٢٠١/ ب، والحيري في \"الكفاية\" ٢/ ٦٥/ أوليس فيها: بل هي مكية ..\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٤٥.\n(٤) في الأصل: فتوه، والمثبت من (م)، (ح).\n(٥) صدوق له أوهام رمي بالتشيع.\n(٦) رفيع بل مهران الرياحي ثقة كثير الإرسال.\n(٧) الصحابي الجليل المشهور.","vol":"19","page":266},{"text":"وهي الإخلاص لله تعالى (وحده ولا شريك له) (١).\nفمثله مثل شجرة التف بها الشجر، فهي خضراء ناعمة، لا تصيبها الشمس على أي حالة (٢) كانت لا إذا طلعت ولا إذا غربت، وكذلك المؤمن، قد أجير من أن يصيبه شيء من الفتن، وقد ابتلي بها فثبته الله تعالى فيها، فهو بين أربع خلال: إن أعطي شكر، وإن ابتلي صبر، وإن حكم عدل، وإن قال صدق، فهو (٣) في سائر الناس كالرجل الحي يمشي في قبور الأموات. ثم قال عز شأنه ﴿نُورٌ عَلَى نُورٍ﴾ فهو يتقلب في خمسة من النور: فكلامه نور، وعلمه نور، ومدخله نور، ومصيره إلى النور يوم القيامة إلى الجنة (٤).\nوقال ابن عباس - ﵄-: هذا مثل نور الله تعالى وهداه في قلب\n_________\n(١) من (م)، (ح).\n(٢) في (م): حال.\n(٣) في الأصل: فهي والمثبت من (م)، (ح).\n(٤) الحكم على الإسناد:\nفيه الربيع صدوق له أوهام.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٥٩٥ - ٢٦٠٣ مفرقًا.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٧ وزاد نسبته لعبد بن حميد وابن المنذر وابن مردويه والحاكم وصححه.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٢/ أ، \"تفسير ابن حبيب\" ٢١٠/ أ، \"الكفاية\" للحيري ٢/ ٦٤/ ب.","vol":"19","page":267},{"text":"المؤمن كما يكاد الزيت الصافي يضيء قبل أن تمسه نار، فإذا مسته النار ازداد ضوءًا على ضوئه، كذلك يكاد قلب المؤمن يعلم (١) بالهدى قبل أن يأتيه العلم، فإذا جاء العلم ازداد هدى على هدى، ونورًا على نور. كقول إبراهيم ﵇ قبل أن تجيئه المعرفة ﴿هَذَا رَبِّي﴾ حين رأى الكوكب من غير أن يخبره (٢) أحد أن له ربًّا، فلما أخبره الله أنه ربه ازداد هدى على هدى ثم قال: ﴿نُورٌ عَلَى نُورٍ﴾ يعني إيمان المؤمن وعمله (٣).\n_________\n(١) في (م)، (ح): يعمل.\n(٢) في الأصل و(م): اخبره، والتصويب من (ح).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٨ بطوله من طريق علي بن أبي طلحة عنه.\nوأخرجه البيهقي في \"الأسماء والصفات\" ١/ ٢٠١ إلى قوله: ﴿نُورٌ عَلَى نُورٍ﴾ وليس فيه: كقول إبراهيم .. الخ.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٨٧ بلفظ البيهقي وزاد نسبته لابن المنذر وابن أبي حاتم.\nوأخرج بعضه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٠٣.\nقلت: وقوله كقول إبراهيم ﵇ قبل أن تجيئه المعرفة يدل على أن إبراهيم ﵇ حين قال للكوكب وللشمس وللقمر ﴿هَذَا رَبِّى﴾ كما في سورة الأنعام، آية ٧٦ - ٧٨ أنه قالها شاكًّا وناظرًا، وهذا ما رجحه الطبري في \"جامع البيان\" ٧/ ٢٥٠ وغيره، وروي من طريق علي بن أبي طلحة عن ابن عباس قال: عبده حتى غاب، واستدل بقوله تعالى ﴿لَئِنْ لَمْ يَهْدِنِي رَبِّي﴾ [الأنعام: ٧٧].\nوالحق أن إبراهيم ﵇ كان في هذا المقام مناظرًا لقومه مبينًا لهم بطلان ما كانوا عليه وأنه لا يستحق العبادة إلا الله وحده.\nوكيف يجوز أن يكون ﵇ ناظرًا في هذا المقام وهو الذي قال الله فيه: ﴿وَلَقَدْ =","vol":"19","page":268},{"text":"وقال الحسن وابن زيد: هذا مثل للقرآن في قلب المؤمن، وكما أن هذا المصباح يستضاء به وهو كما هو لا ينقص فكذلك القرآن يهتدى به ويؤخذ ويعمل به، فالمصباح هو القرآن، والزجاجة قلب المؤمن، والمشكاة لسانه وفمه، والشجرة المباركة شجرة الوحي، ويكاد زيتها يضيء ولو لم تمسسه نار، يقول تكاد حجة القرآن تتضح (١) وإن لم يُقرأ (٢).\nوقيل: تكاد حجج الله تعالى على خلقه تضيء لمن فكر فيها وتدبرها (ولو لم تمسسه نار أي) (٣) ولو لم ينزل القرآن (٤) ﴿نُورٌ عَلَى نُورٍ﴾، (يعني أن القرآن نور من الله لخلقه مع ما قد أقام لهم\n_________\n= آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ (٥١)﴾ [الأنبياء: ٥١] وقال ﴿إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ (١٢٠)﴾ [النحل: ١٢٠] وقد ثبت في الصحيحين عن أبي هريرة - ﵁ - عن رسول الله - ﷺ - قال: \"كل مولود يولد على الفطرة\" فإذا كان هذا في سائر الخليقة، فكيف يكون إبراهيم الخليل الذي جعله الله أمة قانتًا لله حنيفًا ولم يك من المشركين. ناظرًا في هذا المقام، بل هو أولى الناس بالفطرة السليمة والسجية المستقيمة بعد رسول الله - ﷺ - بلا شك ولا ريب، ومما يؤيد أنه كان مناظرًا لا ناظرًا قوله تعالى بعد تلك الآيات ﴿وَحَاجَّهُ قَوْمُهُ﴾ فهو في مقام محاجة ومناظرة لا نظر وشك والله أعلم.\nانتهى ملخصًا من \"تفسير القرآن العظيم\" لابن كثير ٦/ ٩٧، - ٩٩، وانظر: \"أضواء البيان\" للشنقيطي ٢/ ٢٠١.\n(١) في (ح): تنطق.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣٧ عنهما.\n(٣) من (ح).\n(٤) وهذا قول الطبري في \"جامع البيان\" ١٨/ ١٤٣.","vol":"19","page":269},{"text":"من الدلائل والأعلام قبل نزول القرآن فازدادوا بذلك نورًا على نور) (١).\nثم أخبر أن هذا النور المذكور عزيز فقال: ﴿يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ﴾ تقريبًا للشيء الذي أراده إلى الأفهام، وتسهيلًا لسبيل الإدراك على الأنام. ﴿وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-3213>٣٦ </span>- ثم قال ﷿: ﴿فِي بُيُوتٍ أَذِنَ اللَّهُ﴾\nنظم الآية:\nذلك المصباح في بيوت (٢) ويجوز أن يكون معناه (٣) توقد في بيوت (٤) وهي المساجد عن أكثر المفسرين (٥).\n_________\n(١) من (م)، (ح).\n(٢) أخرجه الطبري في \"جامع البيان\" عن ابن زيد ١٨/ ١٤٤، وهذا أحد قولي الفراء، وقال به الطبري في \"جامع البيان\" ١٨/ ١٤٤ والقرطبي وغيرهم.\nوانظر: \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٦، \"البحر المحيط\" لأبي حيان ٦/ ٤٢١، \"الدر المصون\" للسمين الحلبي ٨/ ٤٠٩.\n(٣) من (م)، (ح).\n(٤) قاله الرماني وجوزه الطبري في \"جامع البيان\" ١٨/ ١٤٤.\nوقيل: إنه متعلق بقوله ﴿يُسَبِّحُ﴾ وهو أقربها وهو قول أبي حاتم وأحد قولي الفراء وابن الأنباري، وجوزه الزجاج والنحاس، واختاره أبو حيان.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٤٥، \"إعراب القرآن\" للنحاس ٣/ ١٣٩، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٦، \"البحر المحيط\" لأبي حيان ٦/ ٤٢١.\n(٥) وهو قول ابن عباس ومجاهد وقتادة والحسن وأبو صالح وابن زيد وعكرمة والضحاك وغيرهم، واختاره الطبري والقرطبي وعزاه ابن الجوزي والرازي لجمهور المفسرين. =","vol":"19","page":270},{"text":"[١٩٦٨] أخبرني أبو عبد الله الحسين بن محمد بن فنجويه الدينوري (١) قال: حدثنا أبو علي بن حبش (٢) قال: حدثنا محمد بن أحمد بن إبراهيم الجوهري (٣) قال: حدثنا علي بن إشكاب (٤) قال: حدثنا محمد بن ربيعة الكلابي (٥) عن بكير بن شهاب (٦) عن سعيد بن جبير (٧) عن ابن عباس - ﵄ - قال: المساجد بيوت الله تعالى في الأرض، وهي تضيء لأهل السماء كما تضيء النجوم لأهل الأرض (٨).\n_________\n= انظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ٦٠، \"جامع البيان\" للطبري ١٨/ ١٤٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٦٠٤، \"تفسير مجاهد\" (٤٩٣)، \"الدر المنثور\" للسيوطي ٥/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٦٥، \"زاد المسير\" لابن الجوزي ٦/ ٤٦، \"مفاتيح الغيب\" للرازي ٢٤/ ٣.\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) الحسين بن محمد الدينوري المقرئ.\nثقة مأمون.\n(٣) لم أجده.\n(٤) علي بن الحسين بن إبراهيم بن الحُر العامري ابن إشكاب وهو لقب أبيه، صدوق.\n(٥) محمد بن ربيعة الكلابي ابن عم وكيع بن الجراح، صدوق. مات بعد التسعين ومائة. \"الجرح والتعديل\" ٧/ ٢٥٢، \"تهذيب الكمال\" ٢٥/ ١٩٦.\n(٦) الكوفي، مقبول.\n(٧) الأسدي الكوفي. ثقة ثبت فقيه.\n(٨) [١٩٦٨] الحكم على الإسناد:\nإسناده ضعيف، فيه الجوهري لم أجده، وبكير مقبول.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١٠/ ٢٦٢ (١٠٦٠٨) والبيهقي في \"شعب الإيمان\" ٣/ ٨٣ (٢٩٤٨) كلاهما من طريق بكير بن شهاب به. قال الهيثمي في \"مجمع الزوائد\" ٢/ ٧: ورجاله موثقون.","vol":"19","page":271},{"text":"وقال عمرو بن ميمون: أدركت أصحاب رسول الله - ﷺ - وهم يقولون: المساجد بيوت الله، وحق على الله أن يكرم من زاره فيها (١).\n[١٩٦٩] أخبرنا الحسين بن محمد (٢)، قال: أخبرنا أحمد بن إبراهيم بن شاذان (٣)، قال: حدثنا عبيد الله بن ثابت الحريري (٤)، قال: حدثنا أبو سعيد الأشج (٥)، قال: حدثنا أبو أسامة (٦)، عن صالح بن حيان (٧)، عن ابن (٨) بريدة (٩) في قوله تعالى: ﴿فِي بُيُوتٍ أَذِنَ\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦١ وفي \"المصنف\" ١١/ ٢٩٦ عن معمر عن أبي إسحاق عنه، وأخرجه الطبري في \"جامع البيان\" ١٨/ ١٤٤ عن الحسن عن عبد الرزاق به، وأخرجه البيهقي في \"شعب الإيمان\" ٣/ ٨٢ (٢٩٤٣) من طريق عبد الرزاق به، وأخرجه البستي في \"تفسيره\" (٤٧٦)، (٦٠٩) وابن أبي شيبة في \"المصنف\" ٧/ ١١٥ (٣٤٦١٥) (تحقيق الحوت) وأبو نعيم مختصرًا في \"الحلية\" ٤/ ١٤٩، جميعهم من طريق الوليد بن عيزار عنه.\n(٢) ابن فنجويه. ثقة صدوق كثير رواية المناكير.\n(٣) ثقة ثبت كثير الحديث.\n(٤) عبيد الله بن ثابت بن أحمد بن خازن، أبو الحسن الحريري الكوفي، حدث عن أبي سعيد الأشج بكتاب التفسير روى عنه جماعة من الكوفيين وغيرهم. قال الخطيب: كان ثقة وكان محدثا كثير الحديث فهمًا بحديثه كثير الغرائب توفي سنة (٣١٩ هـ). \"تاريخ بغداد\" ١٠/ ٣٥٠، \"الإكمال\" لابن ماكولا ٢/ ٢١٠.\n(٥) عبد الله بن سعيد بن حصين الكندي، ثقة.\n(٦) حماد بن أسامة القرشي: ثقة ثبت ربما دلس، وكان بأخرة يحدث عن كتب غيره.\n(٧) القرشي الكوفي، ضعيف.\n(٨) في الأصل و(ح): أبي، والتصويب من (م) ومصادر ترجمته.\n(٩) عبد الله بن بريدة بن الحصيب الأسلمي أبو سهل المروزي قاضيها، ثقة.","vol":"19","page":272},{"text":"اللَّهُ أَنْ تُرْفَعَ﴾ الآية. قال: إنما هي أربع مساجد لم يبنها إلا نبي، الكعبة بناها إبراهيم وإسماعيل ﵉ فجعلاها قبلة، وبيت المقدس بناه داود وسليمان ﵉، ومسجد المدينة بناه رسول الله - ﷺ -، ومسجد قباء أسس على التقوى بناه رسول الله - ﷺ - (١).\n[١٩٧٠] أخبرنا ابن فنجويه (٢)، قال: حدثنا (٣) أبو زرعة أحمد بن الحسين بن علي الرازي (٤)، قال: حدثنا أبو العباس أحمد بن سعيد الهمداني (٥) بالكوفة (٦)، قال: حدثنا (٧) المنذر بن محمد القابوسي (٨)، قال: حدثني الحسين بن سعيد (٩)، قال: حدثني\n_________\n(١) [١٩٦٩] الحكم على الإسناد:\nإسناده ضعيف؛ فيه صالح بن حيان ضعيف.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٠٤ عن أبي سعيد الأشج به.\n(٢) ثقة صدوق كثير رواية المناكير.\n(٣) من (م)، (ح).\n(٤) الرازي الصغير، حافظ صدوق.\n(٥) لم أجده.\n(٦) من (م)، (ح).\n(٧) من (م)، (ح).\n(٨) قال الدارقطني: مجهول، وذكر ابن الوراق أن البرقاني سأل الدارقطني عنه فقال: متروك الحديث، وقال ابن حجر: وهو إخباري يروى الأنساب ونحوها. \"سؤالات الحاكم للدارقطني\" (٢٣٤)، \"المغني في الضعفاء\" (٦٤٢٠) \"ميزان الاعتدال\" (٨٧٦٤)، \"لسان الميزان\" (٨٦٣٤).\n(٩) لم أجده.","vol":"19","page":273},{"text":"أبي (١)، عن أبان بن تغلب (٢)، عن نفيع بن الحارث (٣)، عن أنس (٤) وعن بريدة (٥) ﵄ قالا (٦): قرأ رسول الله - ﷺ - هذِه الآية: ﴿فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ﴾ إلى قوله ﴿وَالْأَبْصَارُ﴾ فقام رجل فقال: أي بيوت هذِه (٧) يا رسول الله؟ قال: \"بيوت الأنبياء\". قال: فقام إليه أبو بكر - ﵁ - فقال: يا رسول الله هذا البيت منها -لبيت علي وفاطمة؟ قال: \"نعم من أفاضلها\" (٨).\nوقال الصادق: بيوت النبي - ﷺ - (٩).\n_________\n(١) سعيد بن بشير الأزدي مولاهم، أبو عبد الرحمن أو أبو سلمة الشامي، ضعيف.\n(٢) أبو سعد الكوفي ثقة تكلم فيه للتشيع.\n(٣) أبو داود الأعمى مشهور بكنيته، متروك وقد كذبه ابن معين.\n(٤) صحابي جليل مشهور.\n(٥) في الأصل: بردة، والمثبت من (م)، (ح)، وهو: الصحابي الجليل بريدة بن الحُصيب.\n(٦) في الأصل، (ح): قال.\n(٧) في الأصل: هذا.\n(٨) [١٩٧٠] الحكم على الإسناد:\nموضوع فيه نفيع بن الحارث متروك وأيضًا غالٍ في الرفض. وأبان بن تغلب تكلم فيه وسعيد بن بشير ضعيف والحسين بن سعيد لم أجده والمنذر بن محمد مجهول، وقيل مرة: متروك.\nالتخريج:\nأخرجه ابن مردويه في \"تفسيره\" عنهما كما في \"الدر المنثور\" للسيوطي ٥/ ٩١.\n(٩) نسبه إليه ابن حبيب في \"تفسيره\" ٢١١/ أ، والحيري في \"الكفاية\" ٢/ ٦٦/ أ. =","vol":"19","page":274},{"text":"وقال السدي: بيوت (١) المدينة (٢).\nوأولى الأقوال بالصواب: أنها المساجد لدلالة سياق الآية على أنها بيوت بنيت للصلاة والعبادة (٣).\nفإن قيل: ما الوجه في توحيد المشكاة والمصباح وجمع البيوت، ولا يكون مشكاة واحدة إلا في بيت واحد.\nقلنا: هذا من الخطاب المتلون (٤) الذي يفتح بالتوحيد ويختم بالجمع، كقوله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ﴾ (٥) ونحوها.\n_________\n= وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٠٤ عن مجاهد وعزاه ابن الجوزي في \"زاد المسير\" ٦/ ٤٦ إلى مجاهد أيضًا.\nوهذا القول بعيد جدًّا فهو تخصيص بلا مخصص ومخالف لسياق الآية.\n(١) من (م)، (ح).\n(٢) انظر: \"تفسير ابن حبيب\" ٢١١/ أ، \"الكفاية\" للحيري ٢/ ٦٦/ أ، \"غرائب التفسير\" للكرماني ٢/ ٧٩٩، وجعله من الغريب.\nوهذا القول بعيد أيضًا لأنه تخصيص بلا مخصص ومخالف لسياق الآية.\n(٣) وهذا قول الطبري في \"جامع البيان\" ١٨/ ١٤٥.\n(٤) وهو المعروف في علم المعاني بالالتفات، وحقيقته الرجوع عن أسلوب من أساليب الكلام إلى غيره، وهو كثير في كلام العرب، وفائدته نظرية سمع السامع وإيقاظه للإصغاء، وهو أنواع متعددة منها ما ذكره المصنف وهو الألتفات من خطاب الواحد إلى الجمع.\nانظر: \"فقه اللغة\" للثعالبي (٣٦٦)، \"بصائر ذوي التمييز\" للفيروزآبادي ١/ ١٠٩، \"الكليات\" للكفوي (١٦٩)، \"الإتقان\" للسيوطي ٥/ ١٧٣١، \"قواعد التفسير\" للسبت ١/ ٢٧١.\n(٥) الطلاق: ١.","vol":"19","page":275},{"text":"وقيل: رجع إلى كل واحد من البيوت (١).\nوقيل: هو مثل قوله: ﴿وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا﴾ (٢) وإنما هو في واحدة منها (٣) ﴿أَنْ تُرْفَعَ﴾ أن تبنى عن مجاهد (٤)، نظيره قوله ﷿: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ﴾ (٥).\nوقال الحسن: تعظم (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٦٥.\n(٢) نوح: ١٦.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٦٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٠٥، وآدم في \"تفسير مجاهد\" (٤٩٣).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٩١، وزاد نسبته لعبد بن حميد.\nوانظر: \"معاني القرآن\" للزجاج ٤/ ٤٥، \"معاني القرآن\" للنحاس ٤/ ٥٣٨، \"معالم التنزيل\" للبغوي ٦/ ٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٦٦، \"زاد المسير\" لابن الجوزي ٦/ ٤٦، \"تفسير القرآن\" للسمعاني ٣/ ٥٣٤.\nوهذا القول رجحه الطبري في \"جامع البيان\" ١٨/ ١٤٥ وقال: إن ذلك هو الأغلب من معنى الرفع في البيوت والأبنية.\nوعليه يكون الرفع هنا رفعًا حسيًّا.\n(٥) البقرة: ١٢٧.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٠ ومن طريقه الطبري في \"جامع البيان\" ١٨/ ١٤٥.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٣/ ب، \"معاني القرآن\" للزجاج ٤/ ٥٤، \"الكفاية\" للحيري ٢/ ٦٦/ أ، \"الوسيط\" للواحدي ٣/ ٣٢، \"معالم التنزيل\" للبغوي ٦/ ٥٠، \"زاد المسير\" لابن الجوزي ٢/ ١٦٠، \"تفسير الحسن\" ٢/ ١٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٦٦، \"تفسير القرآن\" للسمعاني ٣/ ٥٣٤.\nوعلى هذا القول يكون الرفع هنا رفعًا معنويًّا ويؤيده أن ظاهر الآية أنها كانت =","vol":"19","page":276},{"text":"﴿وَيُذْكَرَ فِيهَا اسْمُهُ﴾ قال ابن عباس - ﵄ -: يتلى فيها كتابه (١).\n﴿يُسَبِّحُ لَهُ فِيهَا﴾ قرأ قتادة وأشهب العقيلي ونصر بن عاصم الليثي وابن عامر وعاصم برواية أبي بكر: بفتح الباء على غير تسمية الفاعل (٢).\n﴿بِالْغُدُوِّ وَالْآصَالِ﴾.\nثم قال عز شأنه:\n_________\n= بيوتًا قبل الرفع فأذن أن ترفع.\nقلت: ولا مانع أن يكون المراد الأمرين جميعًا فمأمور ببناءها وتشييدها ومأمور أيضًا بتعظيمها ومن تعظيمها إقامة عبادة الله فيها.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٦٠٦ كلاهما من طريق علي بن أبي طلحة عنه. وانظر: \"معالم التنزيل\" للبغوي ٦/ ٥٠، \"زاد المسير\" لابن الجوزي ٦/ ٤٧، واختار الطبري في \"جامع البيان\" ١٨/ ١٤٥ أن المعنى: إذنه لعباده أن يذكروا اسمه فيها، ثم ذكر أن قول ابن عباس قريب من هذا القول، لأن تلاوة كتاب الله من معاني ذكر الله غير أن الذي اختاره أظهر معنييه وأعم من الآخر.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٤٥٦)، \"التيسير\" للداني (١٣٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٦٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٨، \"تفسير ابن حبيب\" ٢١١/ أ.","vol":"19","page":277},{"text":"<span data-type=\"title\" id=toc-3214>٣٧ </span>- ﴿رِجَالٌ﴾\nأي: هم رجال كما تقول: ضرب زيدًا وأكل طعامك، فيقال: من فعل هذا (١) فيبيِّن فيقول: فلان وفلان.\nوالوقف على هذِه القراءة عند قوله ﷿: ﴿وَالْآصَالِ﴾ (٢).\nوقرأ الآخرون: بكسر الباء، وجعلوا التسبيح فعلًا للرجال.\nقال ابن عباس ﵄ (٣): كل تسبيح في القرآن صلاة (٤).\nويدل عليه قوله: ﴿بِالْغُدُوِّ وَالْآصَالِ﴾ أي: بالغداة والعشي.\nقال المفسرون: أراد الصلوات الخمس المفروضة، فالصلاة التي\n_________\n(١) من (ح).\n(٢) انظر: \"الحجة\" لابن خالويه (٢٦٢)، \"الحجة\" لابن زنجلة (٥٠١)، \"معاني القراءات\" للأزهري ٢/ ٢٠٩، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٩، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩١٦، \"شرح الهداية\" ٢/ ٤٤٢، \"معاني القرآن\" للفراء ٢/ ٢٥٣، \"معاني القرآن\" للزجاج ٤/ ٤٥، \"الكتاب\" لسيبويه ١/ ٢٨٨، \"الخصائص\" لابن جني ٢/ ٣٥٢، \"إعراب القرآن\" للنحاس ١/ ٥٥٧، \"البحر المحيط\" لأبي حيان ٦/ ٤٢١، \"الدر المصون\" للسمين الحلبي ٨/ ٤١٠.\n(٣) انظر المصادر السابقة، و\"إيضاح الوقف والابتداء\" لابن الأنباري (٧٩٨)، \"المكتفى\" للداني (٤٠٩)، \"القطع\" للنحاس (٥١٢).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٤٦ من طريق سعيد بن جبير عنه.\nوأخرجه أيضًا الطبري في \"جامع البيان\" ١٨/ ١٤٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٠٦ كلاهما من طريق علي بن أبي طلحة عنه بلفظ: قال يُصلى له فيها بالغدو والعشي.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٣/ ب، \"أحكام القرآن\" للجصاص ٣/ ٣٢٨.","vol":"19","page":278},{"text":"تؤدى بالغدو: صلاة الفجر، والتي تؤدى في الآصال: صلاة الظهر والعصر والعشائين لأن اسم الأصيل يجمعها (١).\n[١٩٧١] أخبرنا ابن فنجويه الدينوري (٢)، قال: حدثنا عبيد الله بن محمد بن شنبة (٣)، قال: حدثنا عمير بن مرداس (٤)، قال: حدثنا إسماعيل بن أبي أويس (٥)، قال: حدثنا عبد الرحمن بن زيد (٦)، عن أبيه (٧)، عن عطاء بن يسار (٨)، عن أبي هريرة - ﵁ - أن رسول الله - ﷺ - قال: \"ما من أحد يغدو أو يروح إلى المسجد، ويؤثره على ما سواه إلا وله عند الله نُزُل (٩) يُعدّ له في الجنة (كلما غدا أو\n_________\n(١) انظر: \"الكفاية\" للحيري ٢/ ٦٦/ أ، \"معالم التنزيل\" للبغوي ٦/ ٥٠، \"زاد المسير\" لابن الجوزي ٦/ ٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٧٦.\n(٢) ثقة صدوق كثير رواية المناكير.\n(٣) أبو أحمد القاضي لم يذكر بجرح أو تعديل.\n(٤) عمير بن مرداس الدُّوْنَقي، أبو سعيد. يروي عن: أبي نعيم وأهل العراق وعن إسماعيل بن أبي أوس وأبي بكر الحميدي وغيرهم. وعنه: أحمد بن مروان المالكي، وأحمد بن طاهر المبانجي وغيرهم. قال ابن حبان في \"الثقات\" يغرب. \"الثقات\" ٨/ ٥٠٩، \"اللباب في تهذيب الأنساب\" لابن الأثير ١/ ٥١٥، \"لسان الميزان\" ٤/ ٣٨١.\n(٥) صدوق أخطأ في أحاديث من حفظه.\n(٦) عبد الرحمن بن زيد بن أسلم العدوي المدني. ضعيف.\n(٧) القرشي أبو أسامة.\nثقة عالم وكان يرسل.\n(٨) ثقة.\n(٩) النُزُل: بضم النون والزاي: المكان الذي يهيأ للنزول فيه، وبسكون الزاي ما يهيأ للقادم من الضيافة ونحوها. \"فتح الباري\" لابن حجر ٢/ ١٤٨.","vol":"19","page":279},{"text":"راح) (١) كما لو أن أحدكم زاره من يحب زيارته لاجتهد في كرامته\" (٢).\n[١٩٧٢] أخبرنا ابن فنجويه (٣) قال: حدثنا أحمد بن جعفر بن حمدان (٤) قال: حدثنا إبراهيم بن سهلويه (٥) قال: حدثنا أبو سلمة يحيى بن المغيرة المخزومي (٦) قال: حدثنا إسحاق بن إبراهيم الحنيني (٧) عن إبراهيم المدني (٨) عن أبي حازم (٩) عن سهل بن سعد\n_________\n(١) من (م)، (ح).\n(٢) [١٩٧١] الحكم على الإسناد:\nإسناده ضعيف فيه عبد الرحمن بن زيد ضعيف، وابن أبي أويس أخطأ في أحاديث من حفظه، وعمير يغرب وعبيد الله بن شنبة لم يذكر بجرح ولا تعديل. والحديث صح من طرق أخرى.\nالتخريج:\nأخرجه البخاري (٢٦٢)، كتاب الأذان، باب فضل من غدا، ومسلم كتاب المساجد باب المشي إلى الصلاة (٦٦٩)، وكلاهما من طريق محمد بن مطرف عن زيد بن أسلم به بلفظ: من غدا إلى المسجد وراح أعد الله نزله من الجنة كلما غدا أو راح.\n(٣) ثقة صدوق كثير رواية المناكير.\n(٤) ابن مالك القطيعي أبو بكر. ثقة.\n(٥) لم أجده.\n(٦) المدني، صدوق.\n(٧) إسحاق بن إبراهيم الحُنيني أبو يعقوب المدني نزيل طرسوس، ضعيف، مات سنة ست عشرة ومائتين \"الجرح والتعديل\" ٢/ ٢٠٨، \"تهذيب الكمال\" ٢/ ٣٩٦، \"التقريب\" (٣٣٩).\n(٨) لم أجده.\n(٩) سلمة بن دينار أبو حازم الأعرج، ثقة.","vol":"19","page":280},{"text":"الساعدي (١) - ﵄ - قال: قال رسول الله - ﷺ -: \"من غدا إلى المسجد وراح ليتعلم خيرًا أو يعلمه كان كمثل المجاهد في سبيل الله رجع غانمًا، ومن غدا إليه وراح لغير ذلك كان كالناظر إلى الشيء ليس له، يرى المصلين وليس منهم، ويرى الذاكرين وليس منهم\" (٢).\n_________\n(١) صحابي جليل.\n(٢) [١٩٧٢] الحكم على الإسناد:\nإسناده ضعيف؛ فيه إسحاق بن إبراهيم، وفيه من لم أجده والحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ٦/ ١٧٥ (٥٩١١)، وأبو نعيم في \"حلية الأولياء\" ٣/ ٢٥٤.\nكلاهما من طريق يعقوب بن حميد بن كاسب عن عبد العزيز بن أبي حازم عن أبيه به نحوه إلا أنه قال: \"من دخل مسجدي هذا\".\nقال الهيثمي في \"مجمع الزوائد\" ١/ ١٢٣: رواه الطبراني في \"المعجم الكبير\" وفيه يعقوب بن حميد بن كاسب وثقه البخاري وابن حبان وضعفه النسائي وغيره ولم يستندوا في ضعفه إلا إلى أنه محدود وسماعه صحيح.\nوقال السيوطي في \"تنوير الحوالك شرح موطأ مالك\" ١/ ١٧٥ أخرج الطبراني بسند حسن عن سهل بن سعد ثم ذكره.\nوله شاهد من حديث أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"من دخل مسجدنا هذا ليتعلم خيرًا أو يعلمه، كان كالمجاهد في سبيل الله، ومن دخله لغير ذلك كان كالناظر إلى ما ليس له\".\nأخرجه أحمد في \"مسنده\" ٢/ ٣٥٠ (٨٦٠٣)، ٤١٨، (٤٩١٩)، ٥٢٧، (١٠٨١٤)، وابن أبي شيبة في \"مصنفه\" ١٢/ ٢٠٩، وابن ماجه (٢٢٧) المقدمة باب فضل العلماء، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٢٨٧ (٨٧) والحاكم في \"مستدركه\" ١/ ١٦٨ (٣٠٩) وإسناده صحيح، انظر \"صحيح الترغيب والترهيب\" للألباني (٨٣).\nومن حديث أبي أمامة - ﵁ - عن النبي - ﷺ - قال: \"من =","vol":"19","page":281},{"text":"ثم وصفهم فقال: ﴿رِجَالٌ﴾ قيل تخصيص الرجال بالذكر في هذِه البيوت أنه ليس على النساء جمعة ولا جماعة في المساجد (١).\n﴿لَا تُلْهِيهِمْ﴾ تشغلهم ﴿تِجَارَةٌ﴾. قال أهل المعاني: إنما خص التجارات لأنها أعظم ما يشتغل بها الإنسان عن الصلوات وسائر الطاعات (٢). ﴿وَلَا بَيْعٌ﴾ إن قيل التجارة اسم يقع على البيع والشراء، فما معنى ضم ذكر البيع إلى التجارة. فالجواب عنه ما قال الواقدي: أنه أراد بالتجارة الشراء نظيرها قوله ﷿: ﴿وَإِذَا رَأَوْا تِجَارَةً﴾ (٣) يعني الشراء (٤).\n_________\n= غدا إلى المسجد لا يريد إلا أن يتعلم خيرًا أو يعلمه فإن له كأجر حاج تامًّا حجته\" أخرجه الحاكم في \"المستدرك\" ١/ ١٦٨ (٣١١) وإسناده صحيح \"صحيح الترغيب والترهيب\" للألباني (٨٢).\nوأخرج مالك في \"الموطأ\" ١/ ١٧٥ باب انتظار الصلاة والمشي إليها عن سُمَي مولى أبي بكر أن أبا بكر بن عبد الرحمن كان يقول: من غدا أو راح إلى المسجد لا يريد غيره ليتعلم خيرًا أو يعلمه ثم رجع إلى بيته كان كالمجاهد في سبيل الله رجع غانمًا.\n(١) هذا المفهوم بينته الأحاديث الصحيحة وهو أن صلاة المرأة في بيتها أفضل من صلاتها في المسجد كقوله ﵊: \"لا تمنعوا نساءكم المساجد وبيوتهن خير لهن\".\nأخرجه أبو داود (٥٦٧)، كتاب الصلاة.\n(٢) انظر: في \"معالم التنزيل\" للبغوي ٦/ ٥١.\n(٣) الجمعة: ١١.\n(٤) وقال الفراء في \"معاني القرآن\" ٢/ ٢٥٣: التجارة لأهل الجَلْب، والبيع ما باعه الرجل على يديه، كذا جاء في \"التفسير\" وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٧٩.","vol":"19","page":282},{"text":"﴿عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ﴾ أي: وإقامة، فحذف الهاء الزائدة لأجل الإضافة؛ لأن الخافض وما خفض عندهم كالحرف الواحد، فاستغنوا بالمضاف إليه من الهاء، إذ كانت الهاء عوضًا من الواو، لأن أصل الكلمة أقومت إقْوامًا، فاستثقلوا الفتحة (١) على الواو، فسكنوها فاجتمع حرفان ساكنان، فأسقطوا الواو ونقلوا حركته إلى القاف وأبدلوا من الواو المحذوفة هاء في آخر الحرف كالتكثير للحرف كما فعلوا في قولهم عدةً وزنةً وأصلها: وعدة ووزنة، فلما أضيفت حذفت الهاء وجعلت الإضافة عوضًا منها (٢)، كقول الشاعر:\nإنّ الخَلِيطَ أَجدُّوا البَيْنَ وانجردوا ... وأَخْلفُوك عِدَ الأمْرِ الذي وَعَدوا (٣)\n_________\n(١) في (م)، (ح): الضمة.\n(٢) وهذا قول الفراء ووافقه الزجاج والنحاس وغيرهما.\nومذهب سيبويه أن (إقام) مصدر كالإقامة ولم يعوضوا الهاء في آخره، لأن من كلامهم أن يحذفوا ولا يعوضوا.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٥٤، \"معاني القرآن\" للزجاج ٤/ ٤٦، \"إعراب القرآن\" للنحاس ٢/ ٤٤٥ \"الكتاب\" لسيبويه ٤/ ٨٣، \"البحر المحيط\" لأبي حيان ٦/ ٤٢٢، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٣٥، \"الكشاف\" للزمخشري ٣/ ٢٣٦، \"جامع البيان\" للطبري ١٨/ ١٤٧.\n(٣) قائله: أبو أمية الفضل بن العباس بن عتبة بن أبي لهب، وقيل: لزهير.\nوالخليط: المخالط في العشرة، وهو كالعشير. وأجدوا البين: اجتهدوا في الفراق.\nوانجردوا: مضوا. انظر: \"شواهد الإنصاف على شواهد الكشاف\" ١/ ٣١٨ [البقرة: ٢٨٠] والمصادر السابقة.","vol":"19","page":283},{"text":"أراد عِدةَ الأمر، فأسقط الهاء منها لما أضافها.\n﴿وَإِيتَاءِ الزَّكَاةِ﴾ المفروضة. عن الحسن (١).\nوقال ابن عباس - ﵄-: الزكاة إخلاص الطاعة لله تعالى (٢).\nقال ابن حيان: هم أهل الصفة (٣).\n[١٩٧٣] أخبرني ابن فنجويه (٤) قال: أخبرنا أحمد بن جعفر بن حمدان (٥) قال: حدثنا إبراهيم بن سهلويه (٦) قال: حدثنا سلمة بن\n_________\n(١) انظر: \"تفسير ابن فورك\" ٣/ ١٤/ أ.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٤٧ - ١٤٨ من طريق علي بن أبي طلحة عنه.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٤/ أ.\n(٣) أي مقاتل بن حيان والمعنى أن الآية نزلت في أصحاب الصفة لأنهم لم يكونوا يرجعون إلى بيع وشراء وتجارة. ذكره الحيري في \"الكفاية\" عنه ٢/ ٦٦/ أ.\nوهذا القول ضعيف وذلك:\n١ - أنه لا يوجد دليل على حملها عليهم أو على غيرهم.\n٢ - لأنه لا يقال فلان لا تلهيه التجارة إلا إذا كان يعمل التجارة وأهل الصفة فقراء لم تكن لهم تجارة.\n٣ - أن حملها على التجار وكونهم مع تجارتهم لا تلهيهم عن ذكر الله أمدح لهم.\n٤ - ما أخرجه البخاري في صحيحه تعليقًا عن قتادة قال: كان القوم يتجرون ولكنهم كانوا إذا نابهم حق من حقوق الله لم تلههم تجارة ولا بيع عن ذكر الله حتى يؤدوه إلى الله.\nانظر: \"تفسير الألوسي\" ١٨/ ١٧٨.\n(٤) ثقة صدوق كثير رواية المناكير.\n(٥) أبو بكر. ثقة.\n(٦) لم أجده.","vol":"19","page":284},{"text":"شبيب (١) قال: حدثنا عبد الرزاق (٢) قال: حدثنا جعفر بن سليمان (٣) قال أخبرني عمرو بن دينار (٤) مولى لآل الزبير، عن سالم (٥)، عن ابن عمر - ﵄ - أنه كان في السوق، فأقيمت الصلاة، فأغلقوا حوانيتهم فدخلوا المسجد فقال ابن عمر - ﵄ -: فيهم نزلت: ﴿رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ﴾ (٦).\n[١٩٧٤] وأخبرني الحسين بن محمد الدينوري (٧) قال: حدثنا أبو\n_________\n(١) المسمعي النيسابوري، ثقة.\n(٢) ثقة حافظ، مصنف شهير وكان يتشيع.\n(٣) الضُّبَعي أبو سليمان البصري صدوق زاهد لكنه كان يتشيع.\n(٤) البصري الأعور قَهْرَمان آل الزبير يكنى أبا يحيى، ضعيف. \"الجرح والتعديل\" ٦/ ٢٣٢، \"تهذيب الكمال\" ٢٢/ ١٣، \"التقريب\" (٥٠٢٥).\n(٥) ثبت عابد فاضل.\n(٦) [١٩٧٣] الحكم على الإسناد:\nإسناده ضعيف فيه عمرو بن دينار ضعيف، وإبراهيم بن سهلويه لم أجده.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٥٦ وعنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٠٧، وأخرجه الطبري في \"جامع البيان\" ٨/ ١٤٦، من طريق عمرو بن دينار به. وذكره السيوطى في \"الدر المنثور\" ٥/ ٩٤ وزاد نسبته لعبد بن حميد.\nوأخرجه الطبري في \"جامع البيان\"، والبيهقي في \"شعب الإيمان\" ٣/ ٧٦ (٢٩١٧) كلاهما عن ابن مسعود نحوه. وذكره السيوطي في \"الدر المنثور\" ٥/ ٩٤ وزاد نسبته لسعيد بن منصور.\n(٧) ابن فنجويه ثقة صدوق كثير رواية المناكير.","vol":"19","page":285},{"text":"سعيد أحمد بن عمر بن حبيش الرازي (١) قال: حدثنا علي بن طيفور النسائي (٢) قال: حدثنا قتيبة (٣) قال: حدثنا ابن لهيعة (٤) عن دراج (٥) عن أبي حجيرة (٦) عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"إن (للمساجد) (٧) أوتادًا، الملائكة جلساؤهم وهم يتفقدونهم، فإن مرضوا عادوهم وإن كانوا في حاجة أعانوهم\" وقال: \"جليس المسجد على ثلاث خصال أخ مستفاد أو كلمة محكمة أو رحمة منتظرة\" (٨).\n_________\n(١) الأشعري، ثقة.\n(٢) ابن غالب أبو الحسن النسوي، نزيل بغداد. سمع: قتيبة بن سعيد. وعنه: أبو بكر الشافعي وأبو بكر القطيعي وعمر بن نوح البجلي وجماعة. قال الخطيب: كان ثقة.\n\"تاريخ بغداد\" ١١/ ٤٤٢، \"المنتظم\" ٦/ ١١٩، \"تاريخ الإسلام\" ٢٢/ ٢١١.\n(٣) قتيبة بن سعيد، ثقة ثبت.\n(٤) عبد الله بن لهيعة.\nصدوق، اختلط بعد احتراق كتبه ورواية ابن المبارك وابن وهب عنه أعدل من غيرها ..\n(٥) ابن سمعان أبو السمح القرشي السهمي. صدوق.\n(٦) عبد الرحمن بن حُجيرة الخولاني أبو عبد الله المصري القاضي، روى عن: أبي ذر وابن مسعود وأبي هريرة وغيرهم.\nروى عنه: ابنه عبد الله والحارث بن يزيد الحضرمي ودراج أبو السمح وغيرهم.\nوثقه النسائي وذكره ابن حبان في النكات، وقال ابن حجر: ثقة.\n\"الثقات\" ٥/ ٩٦، \"تهذيب الكمال\" ١٧/ ٥٤، \"تقريب التهذيب\" (٣٨٣٨).\n(٧) في الأصل: للملائكة.\n(٨) [١٩٧٤] الحكم على الإسناد.\nإسناده ضعيف قال الهيثمي: فيه ابن لهيعة وفيه كلام. وصح موقوفًا. =","vol":"19","page":286},{"text":"قوله ﷿: ﴿يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ﴾ من هوله بين طمع في النجاة (١) وحذر من الهلاك.\n﴿وَالْأَبْصَارُ﴾ أيّ ناحية يؤخذ بهم أذات اليمين أم ذات الشمال؟ ومن أين يؤتون كتبهم أمن قبل الإيمان أم من قبل الشمائل؟ وذلك يوم القيامة (٢).\n\n<span data-type=\"title\" id=toc-3215>٣٨ </span>- ﴿لِيَجْزِيَهُمُ اللَّهُ﴾\nيعني أنهم اشتغلوا بذى الله وإقام الصلاة وإيتاء الزكاة ليجزيهم الله ﴿أَحْسَنَ﴾ أي بأحسن ﴿مَا عَمِلُوا وَيَزِيدَهُمْ مِنْ فَضْلِهِ﴾ ما لم يستحقوه بأعمالهم (٣) ﴿وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ﴾.\n_________\n= التخريج:\nأخرجه أحمد في \"مسنده\" ٢/ ٤١٨ (٩٤٢٥)، وانفرد به عن قتيبة بن سعيد به بمثله، قال الهيثمي في \"مجمع الزوائد\" ٢/ ٢٢ فيه ابن لهيعة وفيه كلام، وأخرجه البيهقي في \"شعب الإيمان\" ٣/ ٨٥، وعبد الرزاق في \"مصنفه\" (٢٠٥٨٥) عن عطاء الخراساني رفع الحديث. وأخرجه الحاكم في \"المستدرك\" ٢/ ٤٣٣ (٣٥٠٧)، والبيهقي في \"شعب الإيمان\" (٢٩٥٥) عن عبد الله بن سلام موقوفًا، وقال الحاكم: صحيح على شرط الشيخين موقوفًا. ووافقه الذهبي.\nوأخرجه ابن أبي شيبة في \"المصنف\" (٣٤٦١٢)، والبيهقي في \"شعب الإيمان\" (٢٩٥٢) عن سعيد بن المسيب موقوفًا. والحديث ضعيف مرفوعًا صحيح موقوفًا على عبد الله بن سلام. وانظر: \"صحيح الترغيب والترهيب\" للألباني (٣٢٧).\n(١) كذا في (ح): وفي باقي النسخ: التجارة.\n(٢) وهذا هو قول ابن عباس، أخرجه الطبري في \"جامع البيان\" ١٨/ ١٤٧ - ١٤٨ من طريق علي بن أبي طلحة عنه.\n(٣) انظر: \"جامع البيان\" للطبري ١٨/ ١٤٨.","vol":"19","page":287},{"text":"ثم ضرب لأعمال الكافرين مثلًا.\n\n<span data-type=\"title\" id=toc-3216>٣٩ </span>- فقال عز من قائل: ﴿وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ﴾\nوهو الشعاع الذي نراه نصف النهار في البراري عند شدة الحر كأنه ماء فإذا قرب منه الإنسان نفش فلم يره شيئًا.\nوسمي سرابًا لأنه يتسرب أي يجري كالماء (١).\n﴿بِقِيعَةٍ﴾ وهي جمع القاع مثل جار وجيرة، والقاع: هو المنبسط الواسع من الأرض، وفيه يكون السراب (٢) ﴿يَحْسَبُهُ الظَّمْآنُ﴾ يظنه العطشان ﴿مَاءً حَتَّى إِذَا جَاءَهُ﴾ يعني: جاء ما قدره أنه ماء. ﴿لَمْ يَجِدْهُ شَيْئًا﴾ يعني: لم يجده على ما قدر، وقيل: معناه: جاء موضع السراب. فاكتفى بذكر السراب من موضعه (٣).\n_________\n(١) قال ابن فارس: السين والراء والباء أصل مطرد وهو يدل على الاتساع والذهاب في الأرض. انظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٥٥، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٦، \"معاني القرآن\" للنحاس ٤/ ٥٤١، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٠٥)، \"لسان العرب\" لابن منظور ١/ ٤٦٥.\n(٢) قاله الفراء، والطبري في \"جامع البيان\" وغيرهما، وقال أبو عبيدة وغيره القيعة بمعنى القاع.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٥٤، \"معاني القرآن\" للنحاس ٤/ ٥٤٠، \"معاني القرآن\" للزجاج ٤/ ٤٧، \"جامع البيان\" للطبري ١٨/ ١٤٨.\n(٣) وهذا الوجهان ذكرهما الطبري في \"جامع البيان\" ونقلهما عنه المصنف هنا.\nوذلك أن الضمير في (جاءه) يدل على شيء موجود واقع عليه المجيء، وقوله ﴿لَمْ يَجِدْهُ شَيْئًا﴾ على عدم وجود شيء يقع عليه المجيء في (جاءه). والأول هو أولى الوجهين. انظر: \"جامع البيان\" للطبري ١٨/ ١٤٨ - ١٤٩، \"أضواء البيان\" للشنقيطي ٦/ ٢٤٣.","vol":"19","page":288},{"text":"كذلك الكافر يحسب أن عمله مغن عنه أو نافعه شيئًا، فإذا أتاه الموت واحتاج إلى عمله لم يجد عمله أغنى عنه شيئًا ولا نَفَعه (١).\n﴿وَوَجَدَ اللَّهَ عِنْدَهُ﴾ أي وجد الله بالمرصاد عند ذلك ﴿فَوَفَّاهُ حِسَابَهُ﴾ جزاء عمله ﴿وَاللَّهُ سَرِيعُ الْحِسَابِ﴾\n\n<span data-type=\"title\" id=toc-3217>٤٠ </span>- ﴿أَوْ كَظُلُمَاتٍ﴾\nوهذا مثل آخر ضربه الله تعالى لأعمال الكفار أيضًا.\nيقول مثل أعمالهم في خطئها وفسادها وضلالتهم وجهالتهم وحيرتهم فيها (٢) كظلمات (٣).\n﴿فِي بَحْرٍ لُجِّيٍّ﴾ وهو العميق الكثير الماء، وذلك أشد ظلمة، ولُجَّة البحر معظمه (٤).\n_________\n(١) وفي هذِه الآية دليل على بطلان أعمال الكفار نظيرها قوله تعالى ﴿مَثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ لَا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَى شَيْءٍ﴾.\nوقوله: ﴿وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا (٢٣)﴾ إلى غير ذلك من الآيات.\n(٢) في (ح): فهم.\n(٣) انظر: \"جامع البيان\" للطبري ١٨/ ١٥٠.\nوقال أبو حيان \"البحر المحيط\" ٦/ ٤٢٤: التشبيه الأول لعاقبة أمرهم في الآخرة، والثاني لبيان أعمالهم في الدنيا.\n(٤) انظر: \"جامع البيان\" للطبري ١٨/ ١٥٠، \"لسان العرب\" لابن منظور ٢/ ٣٥٤، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٢٠١، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٧، \"القاموس المحيط\" للفيروزآبادي ١/ ٤٢٣.","vol":"19","page":289},{"text":"﴿يَغْشَاهُ﴾ يعلوه ﴿مَوْجٌ مِنْ فَوْقِهِ مَوْجٌ﴾ متراكم ﴿مِنْ فَوْقِهِ سَحَابٌ﴾.\nقرأ ابن كثير برواية النَّبَّال (١) والفليحي: ﴿سَحَابٌ﴾ بالرفع والتنوين.\n(ظلماتٍ) (٢) جر على البدل من قوله: ﴿أَوْ كَظُلُمَاتٍ﴾ (٣).\nوروى البّزِّي عنه (سحابُ ظلماتٍ) بالإضافة.\nوقرأ الباقون ﴿سَحَابٌ ظُلُمَاتٌ﴾ كلاهما بالرفع والتنوين.\nوتمام الكلام عند قوله: ﴿سَحَابٌ﴾ ثم ابتدأ: ﴿ظُلُمَاتٍ﴾ (٤).\n_________\n(١) أحمد بن محمد بن علقمة أبو الحسن المكي المقري النّبّال المعروف بالقواس، قرأ على وهب بن واضح وعليه قنبل وأحمد الحلواني والبزي، ت سنة (٢٤٠). انظر \"معرفة القراء\" للذهبي ١/ ١٧٨، \"غاية النهاية\" ١/ ١٢٣.\n(٢) وهي قراءة قنبل.\nانظر: \"السبعة\" لابن مجاهد (٤٥٧)، \"التيسير\" للداني (١٣٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٢، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٧)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٩.\n(٣) ويكون رفع (سحاب) بالابتداء و(من فوقه) الخبر، ولا يضر كثرة الفواصل بين البدل والمبدل منه لأن الفاصل يضر إذا كان أجنبيًّا وليس هو كذلك هنا لأن كلها توابع.\nانظر: \"الحجة\" لابن زنجلة (٥٠٢)، \"شرح الهداية\" ٢/ ٤٤٢، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٣٩، \"الحجة\" لابن خالويه (٢٦٣)، \"الدر المصون\" للسمين الحلبي ٨/ ٤١٥، \"البحر المحيط\" لأبي حيان ٦/ ٤٢٤.\n(٤) وفيها وجهان:\n١ - أن تكون ظلمات خبرًا لمبتدأ محذوف مضمر تقديره هذِه أو تلك.\n٢ - أن تكون ظلمات مبتدأ والجملة من قوله ﴿بَعْضُهَا فَوْقَ بَعْضٍ﴾ خبره.\nوالأول أولى لأنه لا مسوغ للابتداء بهذِه النكرة إلا أن يقال إنها موصوفة تقديرًا.\nانظر: المراجع السابقة.","vol":"19","page":290},{"text":"﴿بَعْضُهَا فَوْقَ بَعْضٍ﴾ ظلمة السحاب وظلمة الموج وظلمة البحر.\nقال المفسرون: أراد بالظلمات أعمال الكافر، وبالبحر اللّجي قلبه، وبالموج ما يغشى قلبه من الجهالة والشك والحيرة، وبالسحاب: الرَّينُ والختم والطبع على قلبه (١).\nقال أبي بن كعب في هذِه الآية: الكافر يتقلب في خمس من الظلم فكلامه ظلمة، وعمله ظلمة، ومدخله ظلمة، ومخرجه ظلمة، ومرجعه (٢) إلى الظلمات يوم القيامة إلى النار (٣).\n﴿إِذَا أَخْرَجَ﴾ يعني: الناظر ﴿يَدَهُ لَمْ يَكَدْ يَرَاهَا﴾ أي: لم يقرب من أن يراها من شدة الظلمات (٤).\n_________\n(١) أخرجه بمعناه الطبري في \"جامع البيان\" ١٨/ ١٥٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦١٤ كلاهما من طريق العوفي عن ابن عباس وروي أيضًا عن غيره.\nقال الشوكاني في \"فتح القدير\" ٩/ ٢٣٥: وهذا من غرائب التفسير وهو عند لغة العرب بمكان بعيد.\nوانظر: \"الكفاية\" للحيري ٢/ ٦٦/ ب، \"معالم التنزيل\" للبغوي ٦/ ٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٨٥.\n(٢) في (م)، (ح): ومصيره.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦١٤ وغيرهما.\n(٤) وعليه تكون (كاد) أخرجت على معنى قارب، أي لم يقارب رؤيتها وإذا لم يقاربها باعدها وعليه جاء قول ذي الرمة:\nإذا غيّر النّأي المُحِبِّين لم يكد ... رسيس الهوى من حب مَيّة يبرح\nأي: لم يقارب البراح. =","vol":"19","page":291},{"text":"وقال الفراء: كاد صلة، أي لم يرها كما تقول: ما كدت أعرفه (١).\nوقال المبرد: يعني: لم يرها إلا بعد الجهد كما يقول القائل: ما كدت أراك من الظلمة وقد رآه. ولكن بعد يأس وشدة.\nوقيل معناه: قرب من الرؤية ولم ير كما يقال: كاد العروس يكون أميرًا، وكاد النعام (٢) يطير.\n﴿وَمَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُورٍ﴾ أي: لم يهده الله فلا إيمان له.\nقال مقاتل: نزلت في عتبة بن ربيعة بن أمية كان يلتمس الدِّين في الجاهلية ولبس المُسُوح (٣) ثم كفر في الإسلام (٤).\n_________\n= وهذا القول قاله الأكثرون ورجحه النحاس والزمخشري وغيرهما.\nانظر: \"معاني القرآن\" للنحاس ٤/ ٥٤٢، \"الكشاف\" للزمخشري ٣/ ٢٣٧، و\"إملاء ما من به الرحمن\" للعكبري ٢/ ١٥٧، \"الدر المصون\" للسمين الحلبي ٨/ ٤١٦، \"البحر المحيط\" لأبي حيان ٦/ ٤٢٤.\n(١) ذكره الفراء في \"معاني القرآن\" ٢/ ٢٥٥ ونسبه لبعض المفسرين ثم قال: وهو المعنى. والقول بزيادة يكد استبعده العكبري وقال أبو حيان: ليس بصحيح. انظر: المراجع السابقة.\n(٢) تحرفت في الأصل إلى: الطعام.\n(٣) المُسُوح جمع المِسْح وهو الكساء من الشَّعر.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٥٩٦.\n(٤) انظر: \"تفسير ابن حبيب\" ٢١١/ ب، \"الكفاية\" للحيري ٢/ ٦٦/ ب، \"الكشاف\" للزمخشري ٣/ ٢٣٧، \"البحر المحيط\" لأبي حيان ٦/ ٤٢٥، القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٨٦ وكلهم ذكروه بلفظ عتبة بن ربيعة.\nوهو في \"تفسير مقاتل\" ٣/ ٢٠٢ إلا أنه قال: (شيبة) بدلًا من (عتبة).\nوشيبة أخ لعتبة وكان أيضًا من صناديد قريش وقتل يوم بدر كافرًا مع أخيه عتبة. =","vol":"19","page":292},{"text":"[١٩٧٥] أخبرنا أبو عثمان سعيد بن محمد بن محمد بن إبراهيم العدل (١)، قال: حدثنا أبو الحسن محمد بن منصور الواعظ (٢)، قال: حدثنا أبو عمرو محمد بن عبد الواحد الزاهد (٣)، قال: حدثنا محمد بن يونس الكديمي (٤)، قال: حدثنا عبيد الله بن عائشة (٥)، قال: حدثنا حماد بن سلمة (٦)، عن ثابت (٧)، عن أنس - ﵁ - قال: قال رسول الله - ﷺ -: \"إن الله تعالى خلقني من نوره وخلق أبا بكر من نوري، وخلق عمر وعائشة من نور أبي بكر، وخلق المؤمنين من أمتي من الرجال من نور عمر، [وخلق المؤمنات من أمتي من نور عائشة] (٨) فمن لم يحبني ولم يحب أبا بكر وعمر\n_________\n= وجمع القرطبي بين القولين فقال: وكلاهما مات كافرًا فلا يبعد أن يكونا هما المراد بالآية وغيرهما.\nوقال البغوي: والأكثرون على أنه عام في جميع الكفار.\nقلت: وهو الصواب.\n(١) ثقة صالح.\n(٢) لم أجده.\n(٣) البغدادي. حافظ ذكي من أكابر اللغويين.\n(٤) أبو العباس السامي البصري، ضعيف.\n(٥) ثقة جواد رمي بالقدر ولم يثبت.\n(٦) البصري أبو سلمة ثقة عابد أثبت الناس في ثابت وتغير حفظه بأخره.\n(٧) ثابت بن أسلم البُنّاني ثقة عابد.\n(٨) في الأصل: ومن المؤمنات من أمتي من النساء خلق من نور عائشة والمثبت من (م)، (ح).","vol":"19","page":293},{"text":"وعائشة، فما له من نور، فنزل عليه ﴿وَمَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُورٍ﴾ (١).\n\n<span data-type=\"title\" id=toc-3218>٤١ </span>- ﴿أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ وَالطَّيْرُ صَافَّاتٍ﴾\nأجنحتهن في الهواء.\n﴿كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ﴾ قال المفسرون: الصلاة لبني آدم، والتسبيح عام لغيرهم من الخلق (٢).\nوفيه وجوه من التأويل:\nأحدها: كل مصلٍّ مسبحٍ قد علم الله صلاته وتسبيحه (٣).\n_________\n(١) [١٩٧٥] الحكم على الإسناد:\nإسناده ضعيف، فيه محمد بن يونس ضعيف، وفيه من لم أجده.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٨٦ وعزاه للمؤلف.\nوأخرج الديلمي في \"الفردوس\" ١/ ١٧١ (٦٤٠) عن ابن عباس بلفظ: إن الله ﷿ خلقني من نوره، وخلق أبا بكر من نوري، وخلق عمر من نور أبي بكر، وخلق المؤمنين كلهم من نور عمر غير النبيين والمرسلين.\nوهذا الحديث باطل ومما يدل على بطلانه ما رواه مسلم في الزهد (٢٩٩٦) عن عائشة - ﵂ - عن النبي - ﷺ - قال: \"خلقت الملائكة من نور وخلق إبليس من نار السموم وخلق آدم ﵇ مما قد وصف لكم\" فهذا الحديث دليل واضح على أن الملائكة فقط الذين خلقوا من نور دون آدم وبنيه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٥٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦١٦ وأبو الشيخ في \"العظمة\" ٥/ ١٧٣٨ (٢١٣) جميعهم عن مجاهد.\n(٣) ويدل عليه قوله تعالى بعدها: ﴿وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ﴾ أي: لا يخفى عليه طاعتهم ولا تسبيحهم. وهذا القول اختاره الطبري والزجاج.\nانظر: \"جامع البيان\" للطبري ١٨/ ١٥٢، \"معاني القرآن\" للزجاج ٤/ ٤٩، \"تفسير =","vol":"19","page":294},{"text":"والثاني: كل مصلٍّ ومسبح منهم قد علم صلاة نفسه وتسبيحه الذي قد كُلِّف (١).\nالثالث: قد علم كل منهم صلاة الله وتسبيحه (٢).\n﴿وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-3219>٤٢ </span>- قوله ﷿: ﴿وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ﴾\nأي: تقديرها وتدبير أمورها وتصريف أحوالها كما يشاء.\n﴿وَإِلَى اللَّهِ الْمَصِيرُ﴾.\n\n<span data-type=\"title\" id=toc-3220>٤٣ </span>- قوله ﷿: ﴿أَلَمْ تَرَ أَنَّ اللَّهَ يُزْجِي﴾\nيسوق (٣) ﴿سَحَابًا﴾ إلى حيث يريد.\n﴿ثُمَّ يُؤَلِّفُ بَيْنَهُ﴾ أي: يجمع بين قطع السحاب المتفرقة بعضها إلى بعض والسحاب جمع وإنما ذكِّر\n_________\n= ابن حبيب\" ٢/ ٦٧/ أ \"معالم التنزيل\" للبغوي ٦/ ٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٨٧،\n(١) وهذا القول اختاره أبو علي الفارسي وأبو حيان.\nانظر: المراجع السابقة، و\"البحر المحيط\" لأبي حيان ٦/ ٤٢٥ - ٤٢٦، \"كشف المشكلات\" لأبي الحسن الأصبهاني ٢/ ٩٥٧.\n(٢) أي قد علم كل مسبح ومصلٍّ صلاة الله التي كلفه إياها وتسبيحه فتكون الهاء في الصلاة والتسبيح من ذكر الله.\nانظر: \"جامع البيان\" للطبري ١٨/ ١٥٢، \"معاني القرآن\" للزجاج ٤/ ٤٩.\n(٣) تقول العرب نحن نزجي المطي أي نسوقه.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٥٦، \"معاني القرآن\" للزجاج ٤/ ٤٩، \"معاني القرآن\" للنحاس ٤/ ٥٤٣، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٧، \"جامع البيان\" للطبري ١٨/ ١٥٣، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٧٨).","vol":"19","page":295},{"text":"للكناية على اللفظ.\n﴿ثُمَّ يَجْعَلُهُ رُكَامًا﴾ متراكمًا بعضه فوق بعض ﴿فَتَرَى الْوَدْقَ﴾ المطر ﴿يَخْرُجُ مِنْ خِلَالِهِ﴾ أي: من وسطه -وهو جمع خَلَل (١).\nوقرأ ابن عباس والضحاك: (من خَلَله) على التوحيد (٢).\n﴿وَيُنَزِّلُ مِنَ السَّمَاءِ مِنْ جِبَالٍ فِيهَا مِنْ بَرَدٍ﴾ أي: البرد ﴿مِنَ﴾ صلة (٣).\nوقيل: معناه وينزل من السماء قدر جبال، أو أمثال جبال من برد إلى الأرض فـ (من) الأولى للغاية لأن ابتداء الإنزال من السماء، والثانية للتبعيض لأن البرد بعض الجبال التي في السماء، والثالثة: لتبيين الجنس لأن جنس تلك الجبال جنس البرد (٤).\n_________\n(١) كجبل وجبال وقيل إن (خلاله) مفرد.\nانظر: \"تفسير غريب القرآن\" لابن قتيبة (٣٠٦)، \"جامع البيان\" للطبري ١٨/ ١٥٣، \"معاني القرآن\" للزجاج ٤/ ٤٩، \"معاني القرآن\" للنحاس ٤/ ٥٤٤، \"البحر المحيط\" لأبي حيان ٦/ ٤٢٦.\n(٢) وهي قراءة شاذة أخرجها الطبري في \"جامع البيان\" ١٨/ ١٥٣ عنهما.\nورويت أيضًا عن ابن مسعود ومعاذ العنبري عن أبي عمرو.\nانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٨، \"معاني القرآن\" للزجاج ٤/ ٤٩، \"بحر العلوم\" للسمرقندي ٢/ ٤٤٣، \"البحر المحيط\" لأبي حيان ٦/ ٤٢٦، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٨٨.\n(٣) قاله الأخفش والفراء والزجاج.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٥٦، \"معاني القرآن\" للنحاس ٤/ ٥٤٤، \"جامع البيان\" للطبري ١٨/ ١٥٤.\n(٤) وهذا إنما يجيء على قول من ذهب من المفسرين إلى أن قوله (من جبال فيها من برد) معناه أن في السماء جبال برد ينزل الله منها البرد، وأما من جعل الجبال =","vol":"19","page":296},{"text":"﴿فَيُصِيبُ بِهِ﴾ أي: بالبرد (١) ﴿مَنْ يَشَاءُ﴾ فيهلكه ويهلك زرعه وأمواله.\n﴿وَيَصْرِفُهُ عَنْ مَنْ يَشَاءُ يَكَادُ سَنَا بَرْقِهِ﴾ أي: ضوء برق السحاب (٢).\n﴿يَذْهَبُ بِالْأَبْصَارِ﴾ من شدة ضوئه وبريقه.\nقرأ أبو جعفر: (يُذْهِبُ) بضم الياء وكسر الهاء (٣). وغيره من الذهاب.\n_________\n= هاهنا كناية عن السحاب فإن (من) الثانية عند هذا لابتداء الغاية أيضًا لكنها بدل من الأولى والله أعلم.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٥٧، \"معاني القرآن\" للزجاج ٤/ ٤٩، \"معاني القرآن\" للنحاس ٤/ ٥٤٤، \"جامع البيان\" للطبري ١٨/ ١٥٤، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٥٧، \"تفسير القرآن\" للسمعاني ٣/ ٥٣٩.\n(١) قاله الطبري في \"جامع البيان\" ١٨/ ١٥٤.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢٥٧ - ٢٥٨: يحتمل أن يكون المراد بقوله: ﴿فَيُصِيبُ بِهِ﴾ أي: بما ينزل من السماء من نوعي المطر والبرد فيكون قوله: ﴿فَيُصِيبُ بِهِ مَنْ يَشَاءُ﴾ رحمة لهم.\n﴿وَيَصْرِفُهُ عَنْ مَنْ يَشَاءُ﴾ أي: يؤخر عنهم الغيث. وهذا القول أقرب مما ذكزه المصنف.\n(٢) أخرج الطستي كما في \"الدر المنثور\" للسيوطي ٥/ ٩٧ عن ابن عباس أن نافع بن الأزرق قال له أخبرني عن قوله ﴿يَكَادُ سَنَا بَرْقِهِ﴾؟ قال: السنا الضوء قال فهل تعرف العرب ذلك؟ قال: نعم. أما سمعت أبا سفيان بن الحارث يقول:\nيدعو إلى الحق لا يبغي به بدلًا ... يجلو بضوء سناه راجي الظلم\n(٣) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٧، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٨)، \"الغاية في القراءات\" لابن مهران الأصبهاني (٣٤٠)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٠، \"المحتسب\" لابن جني ٢/ ١١٤.","vol":"19","page":297},{"text":"<span data-type=\"title\" id=toc-3221>٤٤ </span>- ﴿يُقَلِّبُ اللَّهُ اللَّيْلَ وَالنَّهَارَ﴾\nيصرفهما (١) في اختلافهما وتعاقبهما.\n﴿إِنَّ فِي ذَلِكَ﴾ الذي ذكرت في (٢) هذِه الأشياء.\n﴿لَعِبْرَةً لِأُولِي الْأَبْصَارِ﴾ (لذوي العقول) (٣).\n[١٩٧٦] أخبرنا ابن فنجويه (٤)، قال: حدثنا أبو بكر بن مالك القطيعي (٥)، قال (٦) حدثنا عبد الله بن أحمد بن حنبل (٧)، قال حدثني أبي (٨)، قال: حدثنا سفيان (٩)، عن الزهري (١٠)، عن سعيد (١١)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"قال الله ﷿ يؤذيني ابن آدم يسب الدهر وأنا الدهر بيدي الأمر أقلب الليل والنهار\" (١٢).\n_________\n(١) كذا في (م)، (ح): وفي باقي النسخ: يصرفها. للواحدة.\n(٢) في (ح): من.\n(٣) من (م)، (ح).\n(٤) ثقة صدوق كثير رواية المناكير.\n(٥) ثقة.\n(٦) من (م).\n(٧) ولد الإمام ثقة.\n(٨) أحد الأئمة، ثقة حافظ فقيه حجة.\n(٩) سفيان بن عيينة، ثقة حافظ فقيه إمام حجة.\n(١٠) محمد بن مسلم الفقيه الحافظ، متفق على جلالته وإتقانه.\n(١١) سعيد بن المسيب. أحد العلماء الأثبات.\n(١٢) [١٩٧٦] الحكم على الإسناد:\nإسناده صحيح. =","vol":"19","page":298},{"text":"<span data-type=\"title\" id=toc-3222>٤٥ </span>- قوله ﷿: ﴿وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ﴾\nقرأ على الاسم كوفي غير عاصم (١) والباقون (خلق) على الفعل (٢).\n﴿مِنْ مَاءٍ﴾ أي من نطفة، وقيل إنما قال (من ماء) لأن أصل الخلق من الماء، ثم قلب بعض الماء إلى الريح فخلق منه الملائكة، وبعضه إلى النار فخلق منه الجن، وبعضه إلى الطين فخلق منه آدم ﵇ (٣).\n_________\n= التخريج:\nأخرجه البخاري (٧٤٩١) كتاب التوحيد باب قوله تعالى ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾، ومسلم (٢٢٤٦) كتاب الألفاظ باب النهي عن سب الدهر، وأبو داود (٥٢٧٤) كتاب الأدب باب في الرجل يسب الدهر.\nجميعهم من طريق سفيان به. وهو في \"مسند أحمد\" ٢/ ٢٣٨ (٧٢٤٥).\n(١) أي خالق وتكون خبر للمبتدأ وهو لفظ الجلالة (الله) وهو مضاف و(كل) مضاف إليه. وبها قرأ حمزة والكسائي وخلف وافقهم الحسن والأعمش.\nانظر: \"السبعة\" لابن مجاهد (٤٥٧)، \"التيسير\" للداني (١٣٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٩٨، ٣٣٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٠، \"الحجة\" لابن خالويه (٢٦٢)، \"الحجة\" لابن زنجلة (٥٠٢)، \"شرح الهداية\" ٢/ ٣٧٣، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩١٨، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٤٠، \"إعراب القرآن\" للنحاس ٢/ ٤٤٩، \"الدر المصون\" للسمين الحلبي ٧/ ٨٥، ٨/ ٤٢٤.\n(٢) على أنه فعل ماض، والفاعل ضمير مستتر يعود إلى الله تعالى وما بعده مفعول به. انظر: المراجع السابقة.\n(٣) وعليه يكون المراد بقوله من ماء الماء المعروف.\nوهذا القول ذكره ابن فورك في \"تفسيره\" ٣/ ١٤/ ب، والبغوي في \"معالم التنزيل\" =","vol":"19","page":299},{"text":"﴿فَمِنْهُمْ مَنْ يَمْشِي عَلَى بَطْنِهِ﴾ كالحيات والحيتان والديدان.\n﴿مَنْ يَمْشِي عَلَى أَرْبَعٍ﴾ قوائم كالأنعام والوحوش والسباع.\nولم يذكر ما يمشي على أكثر من أربع لأنه كالذي يمشي على أربع في رأي العين (١).\n﴿يَخْلُقُ اللَّهُ مَا يَشَاءُ﴾ كما يشاء ﴿إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-3223>٤٦ </span>- ﴿لَقَدْ أَنْزَلْنَا آيَاتٍ مُبَيِّنَاتٍ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-3224>٤٧ </span>- قوله ﷿: ﴿وَيَقُولُونَ آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا﴾\nيعني: المنافقين.\n﴿ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ مِنْ بَعْدِ ذَلِكَ﴾ ويدعو إلى غير حكم الله.\nقال الله تعالى: ﴿وَمَا أُولَئِكَ بِالْمُؤْمِنِينَ﴾.\nنزلت هذِه الآية في بشر المنافق وخصمه اليهودي حين اختصما في أرض فجعل اليهودي يجره إلى رسول الله - ﷺ - وجعل المنافق يجره إلى كعب بن الأشرف، ويقول: إن محمدًا يحيف علينا (٢) فذلك قوله ﷿:\n_________\n= ٦/ ٥٥، وقال القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٢٩١: ويدل على صحة هذا القول قوله تعالى: ﴿فَمِنْهُمْ مَنْ يَمْشِي عَلَى بَطْنِهِ﴾ ونسبه السمعاني في \"تفسير القرآن\" ٣/ ٥٤٠ لأهل التفسير.\n(١) انظر: \"تفسير ابن فورك\" ٣/ ١٤/ ب، \"معالم التنزيل\" للبغوي ٦/ ٥٥، \"تفسير القرآن\" للسمعاني ٣/ ٥٤١.\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٢٠٤، \"الكفاية\" للحيري ٢/ ٦٧/ أ \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٩٣ \"تفسير القرآن\" للسمعاني ٣/ ٥٤١، وحكاه عن النقاش، وأوردها الواحدي في \"أسباب النزول\" (٣٣٧) بلا إسناد. =","vol":"19","page":300},{"text":"<span data-type=\"title\" id=toc-3225>٤٨ </span>- ﴿وَإِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ﴾\nالرسول ﴿بَيْنَهُمْ﴾ بحكم الله ﴿إِذَا فَرِيقٌ مِنْهُمْ مُعْرِضُونَ﴾.\n\n<span data-type=\"title\" id=toc-3226>٤٩ </span>- ﴿وَإِنْ يَكُنْ لَهُمُ الْحَقُّ يَأْتُوا إِلَيْهِ مُذْعِنِينَ (٤٩)﴾\nمطيعين منقادين لحكمه.\n\n<span data-type=\"title\" id=toc-3227>٥٠ </span>- ﴿أَفِي قُلُوبِهِمْ مَرَضٌ أَمِ ارْتَابُوا﴾\nيعني: أنهم كذلك فجاء بلفظ التوبيخ (١) ليكون أبلغ في الذم كقول جرير في المدح:\nأَلَستم خير من ركب المطايا ... وأنْدى العالمين بُطُون راحِ (٢)\nيعني: أنتم كذلك.\n﴿أَمْ يَخَافُونَ أَنْ يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ﴾ أي يظلم.\n﴿بَلْ أُولَئِكَ هُمُ الظَّالِمُونَ﴾ لأنفسهم بإعراضهم عن الحق والواضعون المحاكمة في غير موضعها.\n_________\n= والقصة أوردها جمهور المفسرين عند تفسيرهم لقوله تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ﴾ [النساء: ٦٠].\n(١) أي: استفهام توبيخي.\n(٢) انظر \"ديوانه\" (ص ٧٦)، من قصيدة يمدح بها عبد الملك بن مروان.","vol":"19","page":301},{"text":"<span data-type=\"title\" id=toc-3228>٥١ </span>- قوله ﷿: ﴿إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ﴾\nإلى كتاب الله ﴿وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ﴾ نصب القول على خبر كان واسمه في قوله: ﴿أَنْ يَقُولُوا سَمِعْنَا وَأَطَعْنَا﴾ (١) ﴿وَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾.\n\n<span data-type=\"title\" id=toc-3229>٥٢ </span>- ﴿وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ وَيَخْشَ اللَّهَ وَيَتَّقْهِ فَأُولَئِكَ هُمُ الْفَائِزُونَ﴾\n\n<span data-type=\"title\" id=toc-3230>٥٣ </span>- قوله ﷿: ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ أَمَرْتَهُمْ لَيَخْرُجُنَّ﴾\nوذلك أن المنافقين كانوا يقولون لرسول الله - ﷺ - أينما كنت نكن معك إن أقمت أقمنا وإن خرجت خرجنا وإن أمرتنا بالجهاد جاهدنا (٢) فقال الله تعالى: ﴿قُلْ﴾ لهم ﴿لَا تُقْسِمُوا طَاعَةٌ مَعْرُوفَةٌ﴾ هذِه طاعة بالقول واللسان دون الاعتقاد فهي معروفة منكم بالكذب، إنكم تكذبون فيها، وهذا معنى قول مجاهد (٣).\n_________\n(١) وعليه قراءة الجمهور، وقرأ في الشواذ (قولُ) بالرفع على أنه اسم (كان) وأن وما في حيزها الخبر وهي مرجوحة، وذلك أن من شرط اسم كان وخبرها أن يكون اسمها أعرف من خبرها وقوله تعالى: ﴿أَنْ يَقُولُوا سَمِعْنَا﴾ أعرف من (قول المؤمنين) لذلك كانت أن وصلتها اسم كان.\nانظر: \"المحتسب\" لابن جني ٢/ ١١٥، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٩٠، \"مختصر في شواذ القرآن\" لابن خالويه (١٠٣)، \"البحر المحيط\" لأبي حيان ٦/ ٤٢٩، \"الدر المصون\" للسمين الحلبي ٨/ ٤٢٨.\n(٢) وهذا من سجية المنافقين فهم جبناء ناقضين للعهود كذبة حتى مع غير المؤمنين كما قال تعالى: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِنْ قُوتِلْتُمْ لَنَنْصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ (١١)﴾ [الحشر: ١١]\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٥٧ بسنده من طريق ابن جريج عنه قال: =","vol":"19","page":302},{"text":"وقيل: معناه طاعة معروفة أمثل وأفضل من هذا القسم الذي تحنثون فيه (١).\n﴿إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ﴾ من طاعتكم ومخالفتكم.\n\n<span data-type=\"title\" id=toc-3231>٥٤ </span>- ﴿قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّوْا﴾\nعن طاعة الله ورسوله والإذعان لحكمها.\n﴿فَإِنَّمَا عَلَيْهِ﴾ أي: على الرسول ﴿مَا حُمِّلَ﴾ كُلِّف وأمر به من تبليغ الرسالة.\n﴿وَعَلَيْكُمْ مَا حُمِّلْتُمْ﴾ من طاعته ومتابعته. ﴿وَإِنْ تُطِيعُوهُ تَهْتَدُوا﴾.\n[١٩٧٧] سمعت أبا بكر محمد بن أحمد بن عقيل الوراق (٢) في آخرين، قالوا: سمعنا أبا عمرو إسماعيل بن نجيد السلمي (٣)\n_________\n= قوله تعالى: ﴿لَا تُقْسِمُوا طَاعَةٌ مَعْرُوفَةٌ﴾ أي قد عرفت طاعتكم لي أنكم تكذبون.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ٩٩ وزاد نسبته لابن المنذر. وانظر: \"تفسير ابن فورك\" ٣/ ١٥/ أ، \"معالم التنزيل\" للبغوي ٦/ ٥٧.\n(١) وعليه تكون (طاعة) مبتدأ والخبر محذوف، أي طاعة معروفة -وهي الطاعة الحقيقية- أولى وأمثل من الإيمان الكاذبة، وساغ الابتداء بالنكرة كونها نكرة موصوفة، ويكون الكلام تم عند قوله ﴿لَا تُقْسِمُوا﴾ ثم قال ﴿طَاعَةٌ مَعْرُوفَةٌ﴾.\nانظر: \"تفسير ابن فورك\" ٣/ ١٥/ أ، \"معاني القرآن\" للنحاس ٤/ ٥٤٩، \"معاني القرآن\" للزجاج ٤/ ٥١، \"معالم التنزيل\" للبغوي ٦/ ٥٧، \"الوسيط\" للواحدي ٣/ ٣٢٦، \"البحر المحيط\" لأبي حيان ٦/ ٤٣٠، \"الدر المصون\" للسمين الحلبي ٨/ ٤٣٢، \"تفسير القرآن\" للسمعاني ٣/ ٥٤٣.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) الصوفي كبير الطائفة، ومسند خراسان وثقه ابن الجوزي.","vol":"19","page":303},{"text":"(يقول) (١) سمعت أبا عثمان سعيد بن إسماعيل الحيري (٢) يقول: من أمَرّ السُّنة على نفسه (٣) قولًا وفعلًا نطق بالحكمة، ومن أمرَّ الهوى على نفسه قولًا وفعلًا نطق بالبدعة لقول الله تعالى: ﴿وَإِنْ تُطِيعُوهُ تَهْتَدُوا﴾ (٤).\n﴿وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ﴾ (البيّن) (٥).\n\n<span data-type=\"title\" id=toc-3232>٥٥ </span>- قوله -﷿-: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ﴾\n(وإنما أدخل اللام لجواب اليمين المضمرة؛ لأن الوعد قول مجازها: وقال (٦) الله للدَّين آمنوا منكم وعملوا الصالحات والله ليستخلفنهم في الأرض) (٧) أي: ليورثنهم أرض الكفار من العرب\n_________\n(١) من (م)، (ح).\n(٢) أبو عثمان الصوفي وصفه الذهبي بالشيخ الإمام المحدث الواعظ القدوة.\n(٣) في (ح): قلبه.\n(٤) [١٩٧٧] الحكم على الإسناد:\nإسناده فيه أبو بكر الوراق شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ١٠/ ٢٤٤ عن أبي عمرو بن حمدان قال سمعت أبا عثمان الحيري يقول فذكره، وأخرجه البيهقي في \"الزهد الكبير\" ٢/ ١٦٥ (٣٧٥) من طريق إسماعيل بن نجيد به، وأخرجه البيهقي أيضًا (٣١٩) عن أبي عبد الرحمن السلمي عن جده عن أبي عثمان الحيري فذكره، وذكره الذهبي عنه في \"سير أعلام النبلاء\" ١٤/ ٦٢.\n(٥) من (م)، (ح).\n(٦) في (م): وعد.\n(٧) من (م)، (ح). وانظر: \"معاني القرآن\" للزجاج ٤/ ٥١، \"معاني القرآن\" للنحاس =","vol":"19","page":304},{"text":"والعجم فيجعلهم ملوكها وساستها وسكانها.\n﴿كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ﴾ يعني: بني إسرائيل إذ أهلك الجبابرة بمصر والشام وأورثهم أرضهم وديارهم (١).\nوقراءة العامة: ﴿كَمَا اسْتَخْلَفَ﴾ بفتح التاء واللام (٢). لقوله -﷿-: ﴿وَعَدَ اللَّه﴾ وقوله: ﴿لَيَسْتَخْلِفَنَّهُمْ﴾ (٣). وروى أبو بكر عن\n_________\n= ٤/ ٥٥٠، \"جامع البيان\" للطبري ١٨/ ١٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٩٩، \"معالم التنزيل\" للبغوي ٦/ ٥٨.\n(١) وذلك أن موسى -﵇- جاء إلى بني إسرائيل وهم مستعبدون فلما أطاعوا أورثهم الأرض ومكن لهم فيها كما قال تعالى: ﴿وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا﴾ [الأعراف: ١٣٧] وقال: ﴿وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ (٥)﴾ [القصص: ٥].\nوهذِه سنة الله في جميع الأمم الماضية فمن أقام أوامر الله في أرضه نصره الله وأيده ومكن له وبدله بعد الخوف أمنا، فآدم -﵇- استخلف وكذا داود -﵇- لذا فالأولى حمل الآية على العموم وعدم تخصيصها ببني إسرائيل فهذِه سنة الله في خلقه كما سبق وإنما بنوا إسرائيل هم أحد تلك الأمم.\nانظر: \"جامع البيان\" للطبري ١٨/ ١٥٨ - ١٥٩، \"معالم التنزيل\" للبغوي ٦/ ٥٨، \"الوسيط\" للواحدي ٣/ ٣٢٦.\n(٢) ويبتدئون بكسر همزة الوصل وهي قراءة ابن كثير ونافع وأبو عمرو وحمزة والكسائي وابن عامر وحفص عن عاصم.\nانظر: \"السبعة\" لابن مجاهد (٤٥٨)، \"التيسير\" للداني (١٣٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٨).\n(٣) أي: إن الفعل (استخلف) مسند إلى ضمير اسم الله تعالى وقد تقدم ذكره في قوله سبحانه: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا﴾، فقوله: ﴿لَيَسْتَخْلِفَنَّهُمْ﴾ يعود إليه فكذلك ﴿كَمَا اسْتَخْلَفَ﴾.","vol":"19","page":305},{"text":"عاصم بضم التاء وكسر اللام على مذهب ما لم يسم فاعله (١). ﴿لَيُمَكِّنَنَّ﴾ وليوطنن ﴿لَهُمْ دِينَهُمُ﴾ ملتهم ﴿الَّذِي ارْتَضَى﴾ ها ﴿لَهُمْ﴾ وأمرهم بها. ﴿وَلَيُبَدِّلَنَّهُمْ﴾ قرأ ابن كثير وعاصم برواية أبي بكر ويعقوب بالتخفيف (٢) وهو اختيار أبي حاتم. وقرأ غيرهم بالتشديد (٣). وهما لغتان (٤).\nوقال بعض الأئمة: التبديل تغيير حال إلى حال والإبدال رفع شيء\n_________\n= انظر: \"الحجة\" لابن خالويه (٢٦٤)، \"الحجة\" لابن زنجلة (٥٠٤)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٤٢، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٢١.\n(١) ويبتدئ بضم همزة الوصل ووافقه الأعمش، ووجهها العلم أن المستخلف لهم هو الله تعالى. انظر: \"السبعة\" لابن مجاهد (٤٥٨)، \"التيسير\" للداني (١٣٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠١، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٢١، \"الحجة\" لابن خالويه (٢٦٤).\n(٢) أي: (ولَيُبْدِلَنّهم) بسكون الباء وتخفيف الدال من أبدل وافقهم ابن محيصن والحسن.\nانظر: \"السبعة\" لابن مجاهد (٤٥٨)، \"التيسير\" للداني (١٣٢)، \"الغاية في القراءات\" لابن مهران الأصبهاني (٣٤٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٣٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠١.\n(٣) أي: (ولَيُبَدّلَنّهم) بفتح الباء وتشديد الدال من بذل وبها قرأ حمزة والكسائي وابن عامر وأبو عمرو ونافع وحفص عن عاصم. انظر: المراجع السابقة.\n(٤) وفي التشديد معنى التكثير.\nانظر: \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٤٢، \"الحجة\" لابن خالويه (٢٢٩)، \"الحجة\" لابن زنجلة (٥٠٤)، \"شرح الهداية\" ٢/ ٤٠٠.","vol":"19","page":306},{"text":"وجعل غيره مكانه (١).\n﴿مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ﴾ بهذه النعمة ﴿بَعْدَ ذَلِكَ﴾ (وليس) (٢) يعني: الكفر بالله ﴿فَأُولَئِكَ هُمُ الْفَاسِقُونَ﴾.\nوروى الربيع عن أبي العالية في هذِه الآية قال: مكث النبي - ﷺ - بمكة عشر سنين خائفًا يدعو إلى الله تعالى سرًّا وعلانية ثم أمر بالهجرة إلى المدينة فمكث بها هو وأصحابه بها خائفين يصبحون في السلاح، ويمسون في السلاح. فقال رجل: ما يأتي علينا يوم نأمن فيه ونضع عنا السلاح؟ فقال النبي - ﷺ -: \"لا تَغْبُرون (٣) إلا\n_________\n(١) قاله الفراء كما في \"معاني القرآن\" ٢/ ٢٥٩، وتبعه الطبري في \"جامع البيان\" ١٨/ ١٥٩، وعزاه النحاس في \"إعراب القرآن\" ٣/ ١٤٥ إلى أحمد بن يحيى ثم قال النحاس: وهذا القول صحيح غير أنه قد يستعمل أحدهما موضع الآخر والذي ذكره أكثر. وانظر: \"تفسير ابن فورك\" ٣/ ١٥/ أ، \"معالم التنزيل\" للبغوي ٦/ ٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٣٠٠، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١١١).\n(٢) في الأصل، (ح): وآثر، والتصويب من (م) والطبري.\nوهذا ما رجحه الطبري، وهو أن المراد بالآية كفر النعمة، ونسبه السمعاني في \"تفسير القرآن\" ٣/ ٥٤٤ لأكثر أهل التفسير، وقيل: إن المراد الكفر بالله وهو مرجوح، وذلك لأن الله وعد الأنعام على هذِه الأمة بما أخبر في هذِه الآية أنه منعم به عليهم، ثم قال عقيب ذلك فمن كفر هذِه النعمة بعد ذلك فأولئك هم الفاسقون. انظر: \"جامع البيان\" للطبري ١٨/ ١٦٠.\n(٣) أي: لا تمكثون، غبر الشيء يغبر غبورًا: مكث.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٣.","vol":"19","page":307},{"text":"يسيرًا حتى يجلس الرجل منكم في الملأ العظيم محتبيًا ليس فيه حديدة\". وأنزل الله -﷿- هذِه الآية.\nفأنجز الله سبحانه وعده وأظهره على جزيرة العرب فأمنوا ثم تجبروا وكفروا بهذِه النعمة، وقتلوا عثمان بن عفان - ﵁ - فغير الله تعالى ما بهم وأدخل عليهم الخوف الذي كان رفعه عنهم (١).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٥٩ - ١٦٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٢٩.\nكلاهما من طريق الربيع عن أبي العالية مرسلًا.\nوذكره الواحدي في \"أسباب النزول\" (٣٣٨) (٦٤٦) عن الربيع عن أبي العالية مرسلًا.\nوكذا ذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٠ وزاد نسبته لعبد بن حميد.\nوذكره السمعاني في \"تفسير القرآن\" ٣/ ٥٤٣ عن أبي العالية.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٤٣٥ (٣٥١)، وعنه البيهقي في \"دلائل النبوة\" ٣/ ٦، والضياء المقدسي في \"الأحاديث المختارة\" ٣/ ٣٥٣ (١١٤٥)، والطبراني في \"المعجم الأوسط\" ٧/ ١١٩ (٧٠٢٩)، والواحدي في \"أسباب النزول\" (٣٣٨)، (٦٤٧).\nوابن مردويه كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٤٤٧.\nجميعهم من طريق الربيع عن أبي العالية عن أبي بن كعب موصولًا بلفظ: لما قدم رسول الله - ﷺ - وأصحابه المدينة وآوتهم الأنصار رمتهم العرب عن قوس واحدة كانوا لا يبيتون إلا بالسلاح ولا يصبحون إلا فيه فقالوا ترون أنا نعيش حتى نبيت آمنين مطمئنين لا نخاف إلا الله فنزلت: ﴿وَعَدَ اللَّهُ الَّذِينَ﴾ الآية وهذا لفظ الحاكم. وهو حديث صحيح، قال الحاكم: صحيح الإسناد ولم يخرجاه، وافقه الذهبي في \"التلخيص\"، وحسن إسناده الضياء المقدسي في \"المختارة\".\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ٨٣: رواه الطبراني في الأوسط ورجاله ثقات.\nوذكره الوادعي في \"الصحيح المسند من أسباب النزول\" (١٧٢).","vol":"19","page":308},{"text":"وقال مقاتل: لما رجع النبي - ﷺ - من الحديبية (١) حزن أصحابه فأطعمهم الله تعالى نخل خيبر (٢) ووعدهم أن يدخلوا العام المقبل مكة آمنين وأنزل هذِه الآية (٣).\nوفيها دلالة واضحة على صحة خلافة أبي بكر الصديق - ﵁ - وإمامة الخلفاء الراشدين - ﵁ - (٤).\n_________\n(١) قرية متوسطة ليست بالكبيرة، سميت ببئر هناك عند مسجد الشجرة التي بايع رسول الله - ﷺ - تحتها، وبعض الحديبية بالحل وبعضها بالحرام.\nانظر: \"معجم ما استعجم\" للبكري ٢/ ٤٣٠، \"معجم البلدان\" لياقوت ٢/ ٢٢٩.\n(٢) واحة بالحجاز على بعد ٩٥ كيلو متر شمال المدينة النبوية تقع في حرة ترتفع عن سطح البحر بها عدة قرى أهمها خيبر التي تقع في وادي الزيدية كان ينزل بها اليهود في صدر الإسلام وقد فتحها النبي - ﷺ - سنة ٧ للهجرة وهي مشهورة بالتمر. انظر: \"معجم ما استعجم\" للبكري ٢/ ٥٢١، \"معجم البلدان\" لياقوت ٢/ ٤٠٩، \"الموسوعة العربية الميسرة\" ١/ ٧٧٠.\n(٣) انظر: \"تفسير مقاتل\" ٣/ ٢٠٦، \"تفسير ابن حبيب\" ٢١٢/ أ، \"الكفاية\" للحيري ٢/ ٦٨/ أ.\n(٤) حكاه القشيري عن ابن عباس - ﵁ - وحكاه النقاش عن الضحاك.\nوقال به ابن فورك وابن حبيب والحيري واختاره ابن العربي وقال: قال علماؤنا هذِه الآية دليل على خلافة الخلفاء الأربعة - ﵁ -، ثم أطنب في الأستشهاد بهذِه الآية على ذلك.\nوقيل: هذِه الآية ومحمد لجميع الأمة بملك الأرض كلها تحت كلمة الإسلام وليست خاصة بالخلفاء الأربعة - ﵁ -. واختار هذا القول ابن عطية كما في \"تفسيره\" حيث قال: الصحيح في الآية أنها في استخلاف الجمهور.\nوالقول بالعموم هو الصحيح وإن كان الخلفاء الأربعة يدخلون في ذلك دخولًا أوليّا لأن الأمة الواحدة يخاطب موجودها ويدخل في ذلك المعدوم تبعًا للموجود والله أعلم. =","vol":"19","page":309},{"text":"وروى سعيد بن جُمْهان عن سفينة - ﵁ - قال: قال رسول الله - ﷺ -: \"الخلافة من بعدي ثلاثون تم تكون ملكًا\".\nقال سفينة - ﵁ - لسعيد: أمسك خلافة أبي بكر سنتين وعمر عشرًا وعثمان ثنتي عشرة وعلى ستة (١) رضوان الله عليهم (٢).\n_________\n= انظر: \"تفسير ابن فورك\" ٣/ ١٥/ ب، \"تفسير ابن حبيب\" ٢١٢/ أ، \"المحرر الوجيز\" لابن عطية ٤/ ١٩٢، \"أحكام القرآن\" لابن العربي ٣/ ١٣٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٢٩٧، \"تفسير سورة النور\" للشنقيطي (١٨٣).\n(١) في (م): ستًّا.\n(٢) أخرجه أبو داود (٤٦٤٦، ٤٦٤٧) كتاب السنة باب في الخلفاء، والترمذي (٢٢٢٦) كتاب الفتن، باب ما جاء في الخلافة، والنسائي في \"السنن الكبرى\" (٨١٥٥) المناقب، والطحاوي في \"مشكل الآثار\" ٨/ ٤١٤ - ٤١٥ (٣٣٤٩) وابن حبان في \"صحيحه\"كما في \"الإحسان\" ١٥/ ٣٤ (٦٦٥٧)، ٣٩٢، (٦٩٤٣)، وابن أبي عاصم في \"السنة\" ٢/ ٥٤٨ (١١٨١، ١١٨٥)، والحاكم في \"المستدرك\" ٣/ ٧٥ (٤٤٣٨)، ١٥٧، (٤٦٩٧)، وأحمد في \"المسند\" ٥/ ٢٢٠، ٢٢١ (٢١٩١٩)، (٢١٩٢٣)، والطيالسي في \"مسنده\" (١٥١)، (١١٠٧)، والطبراني في \"المعجم الكبير\" ٧/ ٨٣ (٦٤٤٢، ٦٤٤٣، ٦٤٤٤)، ١/ ٥٥ (١٣)، وأبو نعيم في \"معرفة \"الصحابة\" ١/ ١٧٠ (٩١، ٩٢١، ٣١٩)، ونعيم بن حماد في \"الفتن\" (٢٤٩، ١٩٤٠)، والبيهقي في \"دلائل النبوة\" ٦/ ٣٤١، والبغوي في \"شرح السنة\" ١٤/ ٧٥ (٣٨٦)، وفي \"معالم التنزيل\" ٦/ ٩٥، والطبري في \"صريح السنة\" (٢٦)، وعلي بن الجعد في \"مسنده\" (٣٤٤٦)، وعبد الله بن الإمام أحمد في \"السنة\" ٢/ ٥٩١ (١٤٠٢)، والسمعاني في \"تفسير القرآن\" ٣/ ٥٤٤.\nوأخرجه الروياني في \"مسنده\" وأبو يعلى الموصلي في المفاريد وأبو حفص الصيرفي في حديثه.\nوخيثمة بن سليمان في \"فضائل الصحابة\" كما في \"سلسلة الأحاديث الصحيحة\" ١/ ٨٢١. =","vol":"19","page":310},{"text":"[١٩٧٨] أخبرنا أبو عبد الله (١) بن إبراهيم بن محمد الطبراني (٢) بها قال: أخبرنا شافع بن محمد (٣)، قال: حدثنا ابن الوشاء (٤)،\n_________\n= جميعهم من طرق عن سعيد بن جمهان عن سفينة مرفوعًا. وعند بعضهم زيادات كما أن عند بعضهم نقص.\nوالحديث حسن من هذا الطريق صحيح بشواهده. فله شاهد من حديث أبي بكرة الثقفي عند أحمد ٥/ ٤٤ (٢٠٤٤٥)، وابن أبي شيبة في \"المصنف\" ١٢/ ١٨ (١٢٠٠٩)، وأبي داود (٤٦٣٥) كتاب السنة، باب في الخلفاء، وغيرهم. وفيه خلافة ونبوة ثم يؤتي الله الملك من يشاء. ومن حديث جابر بن عبد الله كما سيأتي تخريجه. وقد صححه عدد من الأئمة وقوَّوه. قال الترمذي: حديث حسن. وقال ابن أبي عاصم: حديث ثابت من جهة النقل. وقال الحاكم عقبه. وقد أسندت هذِه الروايات بإسناد صحيح مرفوعًا إلى النبي - ﷺ -.\nوقال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ٣٥/ ١٨. وهو حديث مشهور من رواية حماد بن سلمة وعبد الوارث بن سعيد والعوام بن حوشب عن سعيد بن جمهان عن سفينة مولى رسول الله - ﷺ - رواه أهل السننن كأبي داود وغيره، واعتمد عليه الإمام أحمد وغيره في تقرير خلافة الخلفاء الراشدين الأربعة وثبته أحمد، ولا حجة لمن ضعفه كابن العربي حيث قال في \"العواصم من القواصم\" (٢٠١): وهذا حديث لا يصح. وقد أسهب الشيخ الألباني في الرد على من ضعفه فليراجع في \"سلسلة الأحاديث الصحيحة\" ١/ ٨٢١ (٤٥٩).\n(١) هكذا في جميع النسخ، والصواب: أبو الحسن؛ كما في ترجمته، وكما ذكره المصنف نفسه في غير ما موضع.\n(٢) عبد الرحمن بن إبراهيم بن سختويه أبو الحسن. ثقة.\n(٣) أبو النضر الإسفراييني، الحافظ الإمام سمع من جده ومن علي بن عبد الله بن مبشر وابي الحسن بن جوصا وأبي جعفر الطحاوي والقاضي المحاملي وغيرهم.\nوعنه: الحاكم والسلمي وأبو نعيم وأبو ذر الهروي وآخرون.\n\"سير أعلام النبلاء\" ٣١/ ٤٥٨.\n(٤) لم أجده.","vol":"19","page":311},{"text":"قال: حدثنا إسماعيل البغدادي (١)، قال: حدثنا محمد بن الصباح (٢)، قال: حدثنا هشيم بن بشير (٣)، عن أبي الزبير (٤)، عن جابر بن عبد الله (٥) - ﵁ - قال: قال رسول الله - ﷺ -: \"الخلافة بعدي (٦) في أمتي في أربع: أبي بكر وعمر وعثمان وعلي\" (٧) - ﵃ -.\n_________\n(١) إسماعيل بن إبراهيم بن بسام. لا بأس به.\n(٢) أبو جعفر التاجر مولى عمر بن عبد العزيز صدوق.\n(٣) ابن القاسم بن دينار السلمي أبو معاوية. ثقة ثبت كثير التدليس والإرسال.\n(٤) محمد بن مسلم بن تَدرُس الأسدي مولاهم، صدوق إلا أنه يدلس.\n(٥) صحابي جليل.\n(٦) من (م)، (ح).\n(٧) [١٩٧٨] الحكم على الإسناد:\nفيه ابن الوشاء لم أجده، وهشيم كثير التدليس وقد عنعن، وكذلك أبو الزبير.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" كما في \"سلسلة الأحاديث الصحيحة\" ١/ ٨٢٣، ولم أقف عليه في المطبوع من طريق شافع بن محمد به. قال الألباني: شافع بن محمد وابن الوشاء لم أعرفهما. والحديث له شاهد وهو حديث سفينة المتقدم.","vol":"19","page":312},{"text":"<span data-type=\"title\" id=toc-3233>٥٦ </span>- ﴿وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ﴾\n\n<span data-type=\"title\" id=toc-3234>٥٧ </span>- قوله -﷿-: ﴿لَا تَحْسَبَنَّ الَّذِينَ كَفَرُوا﴾\nيا محمد. قراءة العامة بالتاء (١).\nوقرأ ابن عامر وحمزة بالياء (٢) على معنى: لا يحسبن الذين كفروا أنفسهم معجزين، لأن الحسبان يتعدى إلى مفعولين (٣).\nوقال الفراء: يجوز أن يكون الفعل للنبي - ﷺ - أي لا يحسبن محمدٌ الكافرين معجزين (٤).\n_________\n(١) وفاعل ﴿تَحْسَبَنَّ﴾ ضمير المخاطب أي لا تحسبن أيها المخاطب، و﴿الَّذِينَ كَفَرُوا﴾ مفعول أول و﴿مُعْجِزِينَ﴾ مفعول ثان. انظر: \"التيسير\" للداني (١٣٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٧٧، \"التذكرة\" لابن غلبون ٢/ ٤٠٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٢.\n(٢) انظر: المراجع السابقة.\n(٣) وعليه يكون فاعل ﴿يحْسَبَنَّ﴾ قوله: ﴿لَّذِينَ كَفَرُوا﴾ فيكون في موضع رفع، ويكون المفعول الأول محذوفًا وقوله ﴿مُعْجِزِينَ﴾ مفعولًا ثانيًا.\nانظر: \"الحجة\" لابن خالويه (١١٦)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٤٣، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٢٢، \"الحجة\" لابن زنجلة (٥٠٥)، \"البحر المحيط\" لأبي حيان ٦/ ٤٣٢.\n(٤) وهذا وجه آخر لتوجيه قراءة الياء فيكون فاعل يحسبن ضمير يعود للنبي - ﷺ - و﴿الَّذِينَ كَفَرُوا﴾ مفعول أول و﴿مُعْجِزِينَ﴾ هو مفعول ثان. وهذا الوجه عزاه القرطبي في \"الجامع لأحكام القرآن\" ١٢/ ٣٠١ للفراء ولأبي علي، ولم أقف عليه في \"معاني القرآن\" للفراء. وعزاه النحاس في \"إعراب القرآن\" ٢/ ٤٥٢ للأخفش علي بن سليمان إلا أنه جعل الفعل للكافر وليس للنبي - ﷺوهو أصوب وذلك لأن مثل هذا الحسبان لا يتصور وقوعه من النبي - ﷺ - قاله أبو حيان. انظر: المراجع السابقة.","vol":"19","page":313},{"text":"﴿فِي الْأَرْضِ وَمَأْوَاهُمُ النَّارُ وَلَبِئْسَ الْمَصِيرُ﴾.\n\n<span data-type=\"title\" id=toc-3235>٥٨ </span>- قوله -﷿- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ﴾\nقال ابن عباس ﵄: وجّه رسول الله - ﷺ - غلامًا من الأنصار يقال له: مدلج بن عمرو إلى عمر بن الخطاب - ﵁ - وقت الظهيرة ليدعوه فدخل فرأى عمر بحالة كره عمر - ﵁ - رؤيته بذلك فقال: يا رسول الله وددت لو أن الله أمرنا ونهانا في حال الاستئذان فأنزل الله تعالى هذِه الآية (١).\nوقال مقاتل: نزلت هذِه الآية في أسماء بنت مرثد كان لها غلام كبير فدخل عليها في وقت كرهته، فأتت رسول الله - ﷺ - فقالت: إن خدمنا وغلماننا يدخلون علينا فى حال نكرهها فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ﴾ (٢). لام الأمر.\n_________\n(١) أخرجه ابن منده كما في \"الإصابة\" لابن حجر ٦/ ٧٤ مسندًا من طريق السدي الصغير عن الكلبي عن أبي صالح عن ابن عباس. وذكره ابن حبيب في \"تفسيره\" ٢١٢/ أ، والحيري في \"الكفاية\" ٢/ ٦٨/ أ، والواحدي في \"أسباب النزول\" (٣٣٩)، والبغوي في \"معالم التنزيل\" ٦/ ٦٠. كلهم عن ابن عباس من غير سند. وهذِه إحدى موافقات عمر - ﵁ -.\nلذا قال السيوطي في منظومته لموافقات عمر \"الحاوي للفتاوى\" ٢/ ٣٧٨:\nوآية في النور هذا بهتان ... وآية فيه بها الاستئذان\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٢٥٧، \"تفسير ابن حبيب\" ٢١٢/ أ، \"الكفاية\" للحيري ٢/ ٦٨/ ب، \"أسباب النزول\" للواحدي (٣٣٩)، \"معالم التنزيل\" للبغوي ٦٠/ ٦٠.","vol":"19","page":314},{"text":"﴿الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ﴾ يعني العبيد والإماء (١).\n﴿وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنْكُمْ﴾ (من الأحرار) (٢).\n﴿ثَلَاثَ مَرَّاتٍ﴾ في ثلاثة أوقات.\n﴿مِنْ قَبْلِ صَلَاةِ الْفَجْرِ وَحِينَ تَضَعُونَ ثِيَابَكُمْ مِنَ الظَّهِيرَةِ﴾ للقائلة.\n﴿وَمِنْ بَعْدِ صَلَاةِ الْعِشَاءِ﴾ وروى عبد الرحمن بن عوف - ﵁ - أن رسول الله - ﷺ - قال: \"لا تغلبنكم الأعراب على اسم صلاتكم قال الله (٣): ﴿وَمِنْ بَعْدِ صَلَاةِ الْعِشَاءِ﴾ وإنما العتمة عتمة (٤) الإبل\" (٥).\n_________\n(١) وهذا ما اختاره الطبري في \"جامع البيان\" ١٨/ ١٦١ - ١٦٢، والسمعاني في \"تفسير القرآن\" ٣/ ٥٤٦، وذلك لعموم قوله: ﴿الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ﴾ وعدم المخصص، وقيل: المراد الرجال دون النساء، وهو ضعيف.\n(٢) من (م)، (ح).\n(٣) في (م)، (ح)، فإن الله قال.\n(٤) أصل العَتْم في اللغة المكث والاحتباس، وعتمة الليل ظلامه، وعتمة الإبل رجوعها من المرعى بعدما تمسي، وذلك أن أهل البادية يريحون نعمهم بُعيد المغرب وينيخونها في مراحها ساعة يستفيقونها فإذا أفاقت -وذلك بعد قطعة من الليل- أثاروها وحلبوها وتلك الساعة تسمى عتمة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٨٠، \"لسان العرب\" لابن منظور ١٢/ ٣٨٢ عتم.\n(٥) أخرجه أبو يعلى في \"مسنده\" ٢/ ١٧٣ (٨٦٨)، والطبري في \"جامع البيان\" ١٨/ ١٦٣، ومسدد في \"مسنده\" \"المطالب العالية\" (٢٩٣)، والبيهقي في \"السنن الكبرى\" ١/ ٣٧٢.\nجميعهم من طريق رجل من أهل الطائف عن غيلان بن شرحبيل عن ابن عوف به. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٤ وزاد نسبته لابن أبي شيبة وابن المنذر =","vol":"19","page":315},{"text":"وإنما خص هذِه الأوقات لأنها ساعات الخلوة والغفلة ووضع الثياب والكسوة (١) فذلك قوله: ﴿ثَلَاثُ عَوْرَاتٍ لَكُمْ﴾.\nقرأ أهل الكوفة: ﴿ثَلَاثُ﴾ هو بالنصب (٢) ردًّا على قوله ﴿ثَلَاثَ مَرَّاتٍ﴾ (٣)\n_________\n= وابن أبي حاتم.\nوإسناده ضعيف فيه راو لم يسم، قال الهيثمي في \"مجمع الزوائد\" ١/ ٣١٤: وفيه راو لم يسم، وغيلان بن شرحبيل لم أعرفه وبقية رجاله ثقات.\nلكن الحديث له شواهد منها:\n١ - حديث ابن عمر نحوه أخرجه مسلم (٦٤٤)، كتاب المساجد، باب وقت العشاء وتأخيرها، وأبو داود (٤٩٨٤) كتاب الأدب، باب في صلاة العتمة، وابن ماجه (٧٠٤) كتاب الصلاة، باب النهي أن يقال صلاة العتمة، وأحمد في \"مسنده\" ٢/ ١٩ (٤٦٨٨)، ٤٩ (٥١٠٠)، ١٤٤ (٦٣١٤)، وغيرهم.\n٢ - حديث أبي هريرة نحوه أخرجه ابن ماجه (٧٠٥) كتاب الصلاة باب النهي أن يقال صلاة العتمة، وأحمد في \"مسنده\" ٢/ ٤٣٣ (٩٦٠٠)، ٤٣٨ (٩٦٥٩) قال البوصيري في \"زوائد سنن ابن ماجه\" إسناده صحيح وصححه الألباني في \"صحيح سنن ابن ماجه\".\nفحديث ابن عوف صحيح بشواهده.\n(١) انظر: \"جامع البيان\" للطبري ١٨/ ١٦٣، \"تفسير ابن حبيب\" ٢١٢/ أ، \"الكفاية\" للحيري ٢/ ٦٨/ ب.\n(٢) وبها قرأ حمزة والكسائي وأبو بكر وعاصم وخلف وافقهم الحسن والأعمش. انظر: \"السبعة\" لابن مجاهد (٤٥٩)، \"التيسير\" للداني (١٣٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٢.\n(٣) وذلك لأن ﴿ثَلَاثَ مَرَّاتٍ﴾ متفق على نصبها وهي منصوبة على الظرفية الزمانية أي: ثلاث أوقات أو على المصدرية أي: ثلاث استئذانات أو على إضمار فعل أي اتقوا واحذروا ثلاث. =","vol":"19","page":316},{"text":"ورفعه الآخرون (١) على معنى: هذِه ثلاث عورات لكم (٢).\n﴿ليْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌ﴾ يعني: العبيد والخدم (٣) والأطفال.\n﴿جُنَاحَ﴾ في الدخول عليكم بغير إذن.\n﴿بَعْدَهُنَّ﴾ أي: بعد هذِه الأوقات الثلاثة.\n﴿طَوَّافُونَ﴾ هو أي: هم طوافون ﴿عَلَيْكُمْ﴾ يدخلون ويخرجون ويذهبون ويجيئون ويترددون في أحوالهم وأشغالهم بغير إذن.\n﴿بَعْضُكُمْ﴾ يطوف ﴿عَلَى بَعْضٍ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾.\n\nاختلف العلماء في حكم هذِه الآية:\n_________\n= انظر: \"الحجة\" لابن خالويه (٢٦٤)، \"الحجة\" لابن زنجلة (٥٠٥)، \"معاني القراءات\" للأزهري ٢/ ٢١٢، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ١٤٣، \"شرح الهداية\" ٢/ ٤٤٣، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٣٢، \"معاني القرآن\" للفراء ٢/ ٢٩٠، \"إعراب القرآن\" للنحاس ٣/ ١٤٧، \"البحر المحيط\" لأبي حيان ٦/ ٤٣٣، \"الدر المصون\" للسمين الحلبي ٨/ ٤٣٨.\n(١) وبها قرأ ابن كثير ونافع وأبو عمرو وابن عامر وحفص عن عاصم.\nانظر: المراجع السابقة.\n(٢) أي: أوقات ثلاث عورات أي يظهر فيها العورات فجعل الأوقات عورات بظهور العورات فيها اتساعًا.\nانظر: المراجع السابقة.\n(٣) الخدم إما أن يكونوا عبيدًا فيشمله قوله العبيد، وإما أن يكونوا أحرارًا فإن كانوا أطفالًا فيشمله قوله والأطفال كان كانوا كبارًا فيجب الاستئذان.\nلذا فقوله: يعني العبيد والخدم والأطفال غير مستقيم والصواب بحذف الخدم أو تكون العبارة هكذا يعني الخدم من العبيد والأطفال.","vol":"19","page":317},{"text":"فقال قوم: هو منسوخ لا يعمل به اليوم (١).\n[١٩٧٩] أخبرنا أبو محمد الرومي (٢)، قال: حدثنا أبو العباس السراج (٣)، قال: حدثنا قتيبة (٤)، قال: حدثنا عبد العزيز (٥)، عن عمرو (٦)، عن عكرمة (٧): أن نفرًا من أهل العراق قالوا لابن عباس - ﵄ -: كيف ترى في هذِه الآية: أمرنا فيها بما أمرنا فلا يعمل بها أحد اليوم (٨) يقول الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ﴾ الآية،\n_________\n(١) وهو قول سعيد بن المسيب أخرجه النحاس في \"الناسخ والمنسوخ\" ٢/ ٥٥١، وابن الجوزي في \"نواسخ القرآن\" (٤١١)، وقال به الحسن كما في \"الناسخ والمنسوخ\" لأبي عبيد (٢٢٢)، ونسبه القرطبي لسعيد بن جبير في \"الجامع لأحكام القرآن\" ١٢/ ٣٠٢، وهو مخالف للرواية الصحيحة عنه كما سيأتي.\nوانظر: \"الإيضاح\" لمكي (٣٦٦)، وممن قال بالنسخ ابن حزم في \"الناسخ والمنسوخ\" (٤٨)، وهبة الله بن سلامة في \"الناسخ والمنسوخ\" (٩٩)، وهو قول ضعيف، وذلك أنه لا يصار إلى النسخ إلا بدليل ولا دليل. وقد رد دعوى النسخ فيها كثير من العلماء منهم أبو عبيد في \"الناسخ والمنسوخ\" (٢٢١)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٥٥، وابن العربي في \"أحكام القرآن\" ٣/ ٤١٤، وابن الجوزي في \"نواسخ القرآن\" (٤١٠)، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢٧٠، وغيرهم.\n(٢) عبد الله بن محمد بن عبد الله بن الرومي النيسابوري. لم يذكر بجرح أو تعديل\n(٣) محمد بن إسحاق الثقفي ثقة.\n(٤) ابن سعيد. ثقة ثبت.\n(٥) عبد العزيز بن محمد الدراوردي. صدوق كان يحدث من كتب غيره فيخطئ.\n(٦) عمرو بن أبي عمرو مولى المطلب. ثقة ربما وهم.\n(٧) عكرمة مولى ابن عباس. ثقة ثبت عالم بالتفسير.\n(٨) من (ح).","vol":"19","page":318},{"text":"فقال ابن عباس - ﵄ -: إن الله -﷿- رفيق حليم، رؤوف رحيم، يحب السترة (١)، وكان الناس ليست لبيوتهم ستور ولا حجال (٢) فربما دخل الخادم أو الولد والرجل على أهله، فأمرهم الله تعالى بالاستئذان في تلك العورات فجاءهم بالستور والخير، فلم أر أحدًا يعمل بذلك (٣).\n_________\n(١) في (ح): الستر.\n(٢) جمع حَجَلة بالتحريك، وهو بيت كالقبة يستر بالثياب وتكون له أزرار كبار.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٤٦، \"لسان العرب\" لابن منظور ١١/ ١٤٤.\n(٣) [١٩٧٩] الحكم على الإسناد:\nرجاله ثقات إلا شيخ المصنف لم يذكر بجرح أو تعديل والدراوري صدوق.\nالتخريج:\nأخرجه أبو داود (٥١٩٢) كتاب الأدب، باب الاستئذان في العورات الثلاث، ثم قال حديث عبيد الله وعطاء يفسر هذا الحديث. وأخرجه أبو عبيد في \"الناسخ والمنسوخ\" (٢٢١) (٤٠٦). والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٥٥ (٧٢٢) والجصاص في \"أحكام القرآن\" ٣/ ٣٣٠.\nجميعهم من طريق الدراوردي به. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٣٢ والنحاس في \"الناسخ والمنسوخ\" (٧٢٣) والبيهقي في \"السنن الكبرى\" ٧/ ٩٧ وضعفه. جميعهم من طريق عمرو بن أبي عمرو به. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٢، وزاد نسبته لابن المنذر وابن مردويه. وذكره ابن كثير في \"تفسير القرآن العظيم\" ٣/ ٢٧١ من رواية ابن أبي حاتم وقال: إسناده صحيح عن ابن عباس.\nوقال الألباني في \"صحيح سنن أبي داود\": حسن الإسناد موقوف.\nفالأثر ثابت عن ابن عباس - ﵁ - لكن ليس فيه دليل على نسخ الآية وإنما يدل على أنها كانت على حال ثم زالت فإن كان مثل تلك الحال فحكمها قائم كما كان =","vol":"19","page":319},{"text":"وقال آخرون: هي محكمة والعمل بها واجب (١).\n_________\n= ويؤيده ما رواه عطاء عن ابن عباس أخرجه الطبري في \"جامع البيان\" ١٨/ ١٦٢ وغيره قال: ثلاث آيات من القرآن ترك الناس العمل بهن: قول الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنْكُمُ﴾ الآية، فرواية عطاء مفسره لرواية عكرمة كما ذكره أبو عبيد.\nوما رواه عبيد الله بن أبي يزيد عن ابن عباس أيضًا، أخرجه أبو داود (٥١٩١) كتاب الأدب، باب الاستئذان، قال: لم يؤمن بها أكثر الناس آية الإذن، وإني لآمر جاريتي هذِه تستأذن عليّ. فاستشهاد المصنف بهذِه الرواية عن ابن عباس في هذا الموضع ليس سليما إلا أن يقال جاء بهذِه الرواية لأنها مستند هؤلاء في النسخ.\nوانظر: \"الناسخ والمنسوخ\" للنحاس ٢/ ٥٥٥، \"الإيضاح\" لمكي (٣٦٦)، \"أحكام القرآن\" للجصاص ٣/ ٣٣٠، \"الناسخ والمنسوخ\" لأبي عبيد (٢٢٢).\n(١) وهو قول أكثر أهل العلم ومما يؤيد قوله تعالى: ﴿وَإِذَا بَلَغَ الْأَطْفَالُ مِنْكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا﴾ فالبالغ يستأذن في كل وقت والطفل والمملوك يستأذن في العورات الثلاث.\nقال مكي \"الإيضاح\" (٣٦٦) وأكثر العلماء على أن الآية محكمة وحكمها باق والاستئذان في هذِه الثلاثة الأوقات واجب.\nوقال النحاس \"الناسخ والمنسوخ\" ٢/ ٥٥٥، والقول بأنها محكمة واجبة ثابتة على الرجال والنساء قول أكثر أهل العلم ... وهذا القول بأن الآية محكمة عامة قول القاسم بن محمد وجابر بن زيد والشعبي.\nوقال أبو عبيد في \"الناسخ والمنسوخ\" (٢٢٢) وليس المذهب في الآية إلا أن تكون محكمة قائمة لم ينسخها كتاب ولا نقلت الآثار التي انتهت إلينا عن رسول الله - ﷺ - ولا عن أحد من الصحابة ولا التابعين بعدهم بالتسهل في ذلك إلا شيء يروى عن الحسن. =","vol":"19","page":320},{"text":"روى سفيان (١) عن موسى بن أبي عائشة (٢) قال: سألت الشعبي (٣) عن هذِه الآية: ﴿لِيَسْتَأْذِنْكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ﴾ قلت: منسوخة هي؟ قال: لا والله ما نسخ (٤).\nقلت: إن الناس لا يعملون بها. قال: الله المستعان (٥).\nوروى أبو عوانة (٦) عن أبي بشر (٧) عن سعيد بن جبير (٨) في هذِه الآية قال: إن ناسًا يقولون نسخت، والله ما نسخت ولكنها مما يتهاون\n_________\n(١) هو الثوري. ثقة حافظ فقيه عابد إمام حجة.\n(٢) الهمداني الكوفي. ثقة عابد وكان يرسل.\n(٣) عامر بن شراحيل. ثقة مشهور فقيه فاضل.\n(٤) في (ح): ما نسخت.\n(٥) الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البستي في \"تفسيره\" (ص ٤٨٣) (٦٢٥)، (ص ٤٨٤) (٦٢٧)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٢٠) (٤٠٤).\nوابن أبي شيبة في \"مصنفه\" ٤/ ٤٠٠ النكاح، والطبري في \"جامع البيان\" ١٨/ ١٦٢، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٥٧ (٧٢٥)، وابن الجوزي في \"نواسخ القرآن\" (٤١٠).\nجميعهم من طريق سفيان به وإسناده صحيح.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٢ وزاد نسبته للفريابي.\n(٦) وضاح بن عبد الله اليشكري الواسطي البزاز. ثقة ثبت.\n(٧) جعفر بن إياس ابن أبي وحشية اليشكري. ثقة من أثبت الناس في سعيد بن جبير. وضعفه شعبة في حبيب بن سالم وفي مجاهد.\n(٨) ثقة ثبت فقيه.","vol":"19","page":321},{"text":"بها الناس (١).\n\n<span data-type=\"title\" id=toc-3236>٥٩ </span>- قوله -﷿-: ﴿وَإِذَا بَلَغَ الْأَطْفَالُ مِنْكُمُ﴾\nأي: من أحراركم.\n﴿الْحُلُمَ فَلْيَسْتَأْذِنُوا﴾ في جميع الأوقات في الدخول عليكم.\n﴿كَمَا اسْتَأْذَنَ الَّذِينَ مِنْ قَبْلِهِمْ﴾ يعني الأحرار الكبار.\n﴿كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾\n_________\n(١) الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البستي في \"تفسيره\" (٤٨٣) (٦٢٦)، والطبري في \"جامع البيان\" ١٨/ ١٦٣، وأبو عبيد في \"الناسخ والمنسوخ\" (٢٢٠) (٤٠٥)، والنحاس في \"النا سخ والمنسوخ\" ٢/ ٥٥٢ (٧١٨)، وابن الجوزي في \"نواسخ القرآن\" (٤١٠). جميعهم من طريق أبي عوانة به إلا عند ابن الجوزي ففيه عن سعيد بن جبير عن ابن عباس وذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٢ وزاد نسبه لعبد بن حميد.","vol":"19","page":322},{"text":"<span data-type=\"title\" id=toc-3237>٦٠ </span>- قوله -﷿-: ﴿وَالْقَوَاعِدُ مِنَ النِّسَاءِ﴾\nيعني اللاتي قعدن عن الولد من الكبر فلا يحضن ولا يلدن، واحدتها قاعدة (١).\n﴿اللَّاتِي لَا يَرْجُونَ نِكَاحًا﴾ لا يطمعن في التزوج، وأيسن من البعولة.\n﴿فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ﴾ عند الرجال يعني جلابيبهن والقناع الذي فوق الخمار والرداء الذي يكون فوق الثياب، يدل على هذا التأويل قراءة أبي بن كعب - ﵁ -: (أن يضعن\n_________\n(١) هكذا في الأصل وبقية النسخ قاعدة بالهاء والظاهر أنها قاعد بلا هاء، وذلك أن قاعدة بالهاء تطلق على المرأة إذا أريد القعود، أما إذا أريد القعود عن الحيض والأزواج فيقال قاعد بلا هاء.\nقال ابن قتيبة في \"غريب القرآن\" (٣٠٧): فقيل لها قاعد بلا هاء ليدل بحذف الهاء على أنه قعود كبر.\nوقال ابن فارس \"معجم مقاييس اللغة\" ٥/ ١٠٨: وامرأة قاعدة إن أردت القعود، وقاعد عن الحيض والأزواج وعزاه ابن منظور \"لسان العرب\" ٣/ ٣٦١ لابن السكيت.\nوهذا القول -اللاتي قعد عن الولد من الكبر- مروي عن ابن عباس ﵄ ونسبه القرطبي لأكثر العلماء.\nوانظر \"جامع البيان\" للطبري ١٨/ ١٦٥، \"بحر العلوم\" للسمرقندي ٢/ ٤٤٨، \"الكفاية\" للحيري ٢/ ٦٨/ ب، \"معاني القرآن\" للزجاج ٤/ ٥٣، \"معاني القرآن\" للنحاس ٤/ ٥٥٥، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٩، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٦٧٩).","vol":"19","page":323},{"text":"من ثيابهن) (١).\n﴿غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ﴾ يعني من غير أن تريد (٢) بوضع الجلباب والثياب أن ترى زينتهن.\nوالتبرج هو أن تظهر المرأة من محاسنها ما ينبغي لها أن تستره (٣).\n﴿وَأَنْ يَسْتَعْفِفْنَ﴾ فلبسن جلابيبهن (٤) ﴿خَيْرٌ لَهُنَّ وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-3238>٦١ </span>- قوله -﷿-: ﴿لَيْسَ عَلَى الْأَعْمَى حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ﴾\nاختلف العلماء في تأويل هذِه الآية وحكمها.\nفقال ابن عباس - ﵄ - لما أنزل الله تعالى قوله: ﴿يَاأَيُّهَا الَّذِينَ\n_________\n(١) وهي قراءة شاذة ومحمولة على أنها تفسيرية.\nأخرجها الطبري في \"جامع البيان\" ١٨/ ١٦٧ من طريق الشعبي عنه.\nوأخرجها عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٦٤١، كلاهما من طريق معمر عن الحسن عن ابن مسعود - ﵁ -، ونسبها مقاتل في \"تفسيره\" ٣/ ٢٠٨، والنحاس في \"معاني القرآن\" ٤/ ٥٥٦، والسمعاني ٣/ ٥٤٨ لابن مسعود - ﵁ -.\nوأخرجها أبو عبيد في \"فضائل القرآن\" (٣٠٧) من طريق عكرمة عن ابن عباس.\n(٢) في (ح): يردن.\n(٣) وهو قول الطبري في \"جامع البيان\" ١٨/ ١٦٧، وابن فورك في \"تفسيره\" ٣/ ١٥/ ب، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٦٩.\nوانظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ٢٣٨، \"لسان العرب\" لابن منظور ٢/ ٢١٢، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١١٥).\n(٤) وهو قول مجاهد أخرجه الطبري في \"جامع البيان\" ١٨/ ١٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٢ عنه.\nوقال ابن أبي حاتم وروي عن الحسن وقتادة نحو قول مجاهد.","vol":"19","page":324},{"text":"آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾ (١). تحرج المسلمون عن مؤاكلة المرضى والزَّمنى والعمي والعرجى (٢) وقالوا الطعام أفضل من (٣) الأموال. وقد نهى (٤) الله -﷿- عن أكل المال بالباطل، والأعمى لا يبصر موضع الطعام الطيب والأعرج لا يستطيع المزاحمة على الطعام والمريض لا يستوفي الطعام فنزلت هذِه الآية (٥).\nوعلى هذا التأويل يكون (على) بمعنى (في) أي ليس عليكم في\n_________\n(١) النساء: ٢٩.\n(٢) في (م)، (ح): والعرج.\n(٣) ساقطة في (م)، (ح).\n(٤) في (م)، (ح): نهانا.\n(٥) أخرجه أبو عبيد في \"الناسخ والمنسوخ\" (٢٤٣) (٤٤٣، ٤٤٨)، والطبري في \"جامع البيان\" ١٦٨/ ١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٩٢٧، والجصاص في \"أحكام القرآن\" ٣/ ٣٣٤، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٦٠ (٧٢٨) جميعهم من طريق معاوية بن صالح عن علي بن أبي طلحة عن ابن عباس نحوه وإسناده صحيح.\nوأخرجه أبو داود (٣٧٥٣) كتاب الأطعمة باب نسخ الضيف يأكل من مال غيره، والبيهقي في \"السنن الكبرى\" ٧/ ٢٧٤.\nكلاهما من طريق يزيد النحوي عن عكرمة عن ابن عباس نحوه.\nقال الألباني في \"صحيح سنن أبي داود\": حسن الإسناد.\nوانظر: \"تفسير ابن حبيب\" ٢١٢/ ب، \"الكفاية\" للحيري ٢/ ٦٩/ أ، \"أسباب النزول\" للواحدي (٣٣٩)، \"لباب النقول\" للسيوطي (١٤٦)، \"أسباب النزول\" للحميدان (٤٢٢)، \"تفسير القرآن\" للسمعاني ٣/ ٥٥٠.","vol":"19","page":325},{"text":"مؤاكلة الأعمى والأعرج والمريض حرج (١).\nوقال سعيد بن جبير (٢) والضحاك (٣) ومقسم (٤): كان العميان والعرجان يتنزهون عن مؤاكلة الأصحاء لأن الناس يتقذرون منهم ويكرهون مؤاكلتهم، وكان أهل المدينة لا يخالفهم في طعامهم أعمى ولا أعرج ولا مريض تقذرًا فأنزل الله تعالى هذِه الآية (٥).\n_________\n(١) ورجح أبو عبيد في \"الناسخ والمنسوخ\" (٢٤٦) ما ذهب إليه ابن عباس ولكنه جعل الذين تحرجوا هم الأعمى والأعرج والمريض لأنهم لم يستحقوا الطعام بعمل عملوه ولا دين عليهم فتحرجوا من ذلك خوفًا أن يكون من أكل المال بالباطل وقال: لأن أكثر العلماء إليه يذهب وهو مع هذا أصح في الكلام وأعرب.\n(٢) ذكره الواحدي في \"أسباب النزول\" بلا سند عنه (ص ٣٤٠)، (٦٥١)، والبغوي في \"معالم التنزيل\" ٦/ ٦٣.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٣ عنه لكنه لم يعلل بالتعذر وإنما لعدم استيفائهم الطعام وإبصاره.\n(٣) أخرجه البستي في \"تفسيره\" (ص ٤٨٨)، (٦٣٧)، والطبري في \"جامع البيان\" ١٨/ ١٦٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ٢٦٤٣ كلهم من طريق أبي معاذ عن عبيد عنه. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٦، وفي \"لباب النقول\" للسيوطي (١٤٦)، والواحدي في \"أسباب النزول\" (ص ٣٤٠)، (٦٥١).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٣ كلاهما من طريق قيس بن مسلم عنه. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٦ وزاد نسبته لعبد بن حميد وابن المنذر.\nوانظر: \"الناسخ والمنسوخ\" للنحاس ٢/ ٥٦٣، \"لباب النقول\" للسيوطي (١٤٦)، \"أسباب النزول\" للحميدان (٤٢٢).\n(٥) وهذا القول رده الزجاج والنحاس، قال الزجاج في \"معاني القرآن\" ٤/ ٥٤: لا أدري كيف هو. وقال النحاس في \"الناسخ والمنسوخ\" ٢/ ٥٦٣ وهذا القول غلط لأنه ليس على الأعمى حرج فكيف يكون هذا ناسخًا للحظر عليهم الأكل معه؟ ولو كان هذا كان يكون ليس للأكل مع الأعمى حرج.","vol":"19","page":326},{"text":"وقال مجاهد: نزلت هذِه الآية ترخيصًا للمرضى والزمنى في الأكل من بيوت من سمى الله تعالى في هذِه الآية.\nوذلك أن قومًا من أصحاب رسول الله - ﷺ - كانوا إذا لم يكن عندهم ما يطعمونهم ذهبوا بهم إلى بيوت آبائهم أو أمهاتهم أو بعض من سمى الله في هذِه الآية، وكان أهل الزمانة يتحوبون (١) من أن يطعموا ذلك الطعام لأنه أطعمهم غير مالكيه، ويقولون إنما يذهبون بنا إلى بيوت غيرهم فأنزل الله تعالى هذِه الآية (٢).\nوروى عبد الرزاق (٣) عن معمر (٤) قال:\n_________\n(١) في (ح) يتخوفون. ويتحوبون أي: يتأثمون مأخوذ من الحَوْب وهو الإثم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٥٥، \"لسان العرب\" لابن منظور ١/ ٣٤٠.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٤، وأبو عبيد في \"الناسخ والمنسوخ\" (٢٤٣) (٤٤٤)، والطبري في \"جامع البيان\" ١٨/ ١٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٥، والبيهقي في \"السنن الكبرى\" ٧/ ٢٧٥، وآدم في \"تفسير مجاهد\" (٤٩٥). وذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٦، وزاد نسبته لابن أبي شيبة وعبد ابن حميد وابن المنذر. وانظر: \"أسباب النزول\" للواحدي (٣٤٠) (٦٥٢)، \"لباب النقول\" للسيوطي (١٤٥)، \"معاني القرآن\" للنحاس ٤/ ٥٦٠، \"تفسير ابن فورك\" ٣/ ١٦/ أ، \"تفسير القرآن\" للسمعاني ٣/ ٥٥٠، وهذا القول مردود أيضًا قال الطبري في \"جامع البيان\" ١٨/ ١٦٩ لأنه لو كان كذلك لقيل ليس عليكم حرج أن تأكلوا من طعام غير من أضافكم أو من طعام آباء من دعاكم ولم يقل أن تأكلوا من بيوتكم أو بيوت آبائكم.\n(٣) ابن همام بن نافع الصنعاني صاحب المصنف. ثقة حافظ.\n(٤) ابن راشد بن أبي عمرو الأزدي. ثقة ثبت فاضل.","vol":"19","page":327},{"text":"سألت الزهريّ (١) عن هذِه الآية؟ فقال: أخبرنا عبيد الله بن عبد الله (٢) أن المسلمين كانوا إذا غزوا خلّفوا زمناهم وكان يدفعون إليهم مفاتيح بيوتهم (٣) ويقولون: قد أحللنا لكم أن تأكلوا مما في بيوتنا، وكانوا يتحرجون من ذلك ويقولون: لا ندخلها وهم غُيِّب فأنزل الله تعالى الآية رخصة لهم (٤).\nوقال الحسن (٥) وابن زيد (٦): يعني: ليس على الأعمى حرج ولا\n_________\n(١) الفقيه الحافظ. متفق على جلالته وإتقانه.\n(٢) هو ابن عتبة بن مسعود الهذلي. ثقة فقيه ثبت.\n(٣) في (م)، (ح): أبوابهم.\n(٤) الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٤، وأبو داود في \"المراسيل\" (٣٢٣)، (٤٥٩)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٤٤) (٤٤٥)، والطبري في \"جامع البيان\" ١٨/ ١٦٩، والجصاص في \"أحكام القرآن\" ٣/ ٣٣٤، والبيهقي في \"السنن الكبرى\" ٧/ ٢٥٧، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٦٥ (٧٣٢). وانظر: \"لباب النقول\" للسيوطي (١٤٦)، \"أسباب النزول\" للحميدان (٤٢٣). وهذا ما رجحه الطبري في \"جامع البيان\" ١٨/ ١٧٠ حيث قال: وأشبه الأقوال التي ذكرنا في تأويل الآية القول الذي ذكرنا عن الزهريّ عن عبيد الله بن عبد الله وذكر أن ذلك أظهر معانيه.\n(٥) نسبه إليه البغوي في \"معالم التنزيل\" ٦/ ٦٤، وابن فورك في \"تفسيره\" ٣/ ١٦/ أ، والسمعاني في \"تفسير القرآن\" ٣/ ٥٥٠ وهو في \"تفسير الحسن\" ٢/ ١٦٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٦٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٤.","vol":"19","page":328},{"text":"على الأعرج حرج ولا على المريض حرج في التخلف عن الجهاد في سبيل الله قال هاهنا تمام الكلام، وقوله ﴿ولَا عَلَى أَنْفُسِكُمْ﴾ الآية كلام منقطع عما قبله (١).\nقال ابن عباس - ﵄ -: تحرج قوم عن الأكل من هذِه البيوت لما نزل قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾ (٢) قالوا: لا يحل لأحد منا أن يأكل عند أحد فأنزل الله تعالى هذِه الآية (٣).\n﴿وَلَا عَلَى أَنْفُسِكُمْ أَنْ تَأْكُلُوا مِنْ بُيُوتِكُمْ أَوْ بُيُوتِ آبَائِكُمْ أَوْ بُيُوتِ أُمَّهَاتِكُمْ أَوْ بُيُوتِ إِخْوَانِكُمْ أَوْ بُيُوتِ أَخَوَاتِكُمْ أَوْ بُيُوتِ أَعْمَامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوَالِكُمْ أَوْ بُيُوتِ خَالَاتِكُمْ أَوْ مَا مَلَكْتُمْ مَفَاتِحَهُ﴾.\nقال ابن عباس: (عني بذلك) (٤) وكيل الرجل وقيمه في ضيعته\n_________\n= ونسبه النحاس في \"الناسخ والمنسوخ\" ٢/ ٥٦٦، ومكي في \"الإيضاح\" (٣٦٩)، وابن فورك ٣/ ١٦/ أ.\n(١) وهذا ما اختاره الشافعي في \"الأم\" ٤/ ١٦٢، وقال: وهو أشبه ما قالوا وغير محتمل غيره، ورده الطبري في \"جامع البيان\" ١٨/ ١٧٠ - ١٧١ وذلك لأن قوله (أن تأكلوا) خبر ليس وأن في موضع نصب على أنها خبر لها فهي متعلقة بليس فمعلوم بذلك أن معنى الكلام ليس على الأعمى حرج أن يأكل من بيته لا أنه لا حرج عليه في التخلف عن الجهاد.\n(٢) النساء: ٢٩.\n(٣) أخرجه أبو عبيد في \"الناسخ والمنسوخ\" (٢٤٥) (٤٤٨) من طريق علي بن أبي طلحة بهذا اللفظ.\n(٤) من (م)، (ح).","vol":"19","page":329},{"text":"وماشيته لا بأس عليه أن يأكل من ثمر ضيعته ويشرب من لبن ماشيته (١).\nوقال الضحاك: يعني من بيوت عبيدكم ومماليككم (٢).\nوقال مجاهد (٣) وقتادة (٤): من (بيوت) (٥) أنفسكم مما (اختزنتم) (٦) وملكتم. وقرأ سعيد بن جبير: (مُلكْتُم) بالتشديد (٧).\n﴿أَوْ صَدِيقِكُمْ﴾ قال ابن عباس - ﵄ -: نزلت هذِه الآية في الحارث\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٨ كلاهما من طريق علي بن أبي طلحة عنه. وانظر: \"تفسير ابن فورك\" ٣/ ١٦/ أ، \"معالم التنزيل\" للبغوي ٦/ ٦٤، \"الوسيط\" للواحدي ٣/ ٣٣٠، \"تفسير القرآن\" للسمعاني ٣/ ٥٥١.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٠ وانظر: \"تفسير ابن فورك\" ٣/ ١٦/ أ، \"معالم التنزيل\" للبغوي ٦/ ٦٥\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٤ عن معمر عنه، وأخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٠ من طريق عبد الرزاق به، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٧ من طريق يزيد بن زريع عن سعيد عنه.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٦٥.\n(٥) من (م)، (ح).\n(٦) في الأصل: اخزنتم، وفي (م): اخترتم، والتصويب من: (ح).\n(٧) وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠٣)، \"إعراب القراءات الشواذ\" للعكبري ٢/ ١٩٢، \"معاني القرآن\" للنحاس ٤/ ٥٦٠، \"البحر المحيط\" لأبي حيان ٦/ ٤٣٤، \"تفسير ابن حبيب\" ٢١٢/ ب.","vol":"19","page":330},{"text":"ابن عمرو (١) خرج مع رسول الله - ﷺ - غازيًا وخلّف خالد (٢) بن زيد على أهله فلما رجع وجده مجهودًا، فسأله عن حاله فقال: تحرجت أن آكل من طعامك بغير إذنك فأنزل الله تعالى هذِه الآية (٣).\nوكان الحسن (٤) وقتادة (٥) يريان دخول الرجل بيت صديقه\n_________\n(١) الصحابي الجليل الحارث بن عمرو. ولم أستطع تمييزه لاشتراك عدد من الصحابة بهذا الاسم.\n(٢) في النسخ المعتمدة (مالك) وكذا عند القرطبي وهو خطأ، والتصويب من نسخ أخرى للكتاب لم أعتمدها في التحقيق، ومن \"الإصابة\" كما سيأتي، ولم أقف على صحابي يسمى بمالك بن زيد.\n(٣) انظر \"تفسير ابن حبيب\" ٢١٢/ ب، \"الكفاية\" للحيري ٢/ ٦٩/ أ، \"تفسير القرآن\" للسمعاني ٣/ ٥٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٣١٥. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٦، وفي \"لباب النقول\" للسيوطي (١٤٦) وعزاه للمؤلف، وكذا ابن حجر في \"الإصابة\" كما تقدم.\nوذكره أيضًا مقاتل في \"تفسيره\" ٣/ ٢٠٩.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٨ بإسناده عن مقاتل بن حيان قال: بلغنا والله أعلم فذكره بنحوه.\n(٤) انظر \"تفسير ابن حبيب\" ٢١٢/ ب، \"الوسيط\" للواحدي ٣/ ٣٣٠، \"معالم التنزيل\" للبغوي ٦/ ٦٥.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٤ عن معمر عن قتادة قال: إذا دخلت بيت صديقك من غير مؤامرته لم يكن بذلك بأس. وأخرجه الطبري في \"جامع البيان\" ١٨/ ١٧١ من طريق عبد الرزاق به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٨ من طريق سعيد عنه بلفظ قال: فلو دخلت على صديق ثم أكلت من طعامه بغير إذنه لكان لك حلالًا. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٧، وزاد نسبته لعبد بن حميد وابن المنذر. وانظر: \"الوسيط\" للواحدي ٣/ ٣٣٠، \"معالم التنزيل\" للبغوي ٦/ ٦٥.","vol":"19","page":331},{"text":"والتحرج (١) من طعامه من غير استئذان بهذِه الآية.\nقوله -﷿-: ﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا﴾.\nقال قوم: نزلت في حي من كنانة (٢) يقال لهم بنو ليث بن عمرو وكان يتحرجون أن يأكل الرجل الطعام وحده فربما قعد الرجل والطعام بين يديه من الصباح إلى آخر الرَّواح، والشَّوْل (٣) حُوَّل (٤)، والأحوال منتظمة تحرجًا من أن يأكل وحده فإذا أمسى ولم يجد أحدًا أكل، فأنزل الله تعالى هذِه الآية وهذا قول قتادة (٥)،\n_________\n(١) في (م): والتحريم، وفي (ح): والتحرم، وهي بمعنى واحد وتدل على الامتناع.\n(٢) قبيلة عظيمة من العدنانية وهم بنو كنانة بن خزيمة بن مدركة بن إلياس بن مضر بن نزار بن معد بن عدنان وبطون كنانة هم بنو النضر بن كنانة وهم قريش، وبنو مَلْك ابن كنانة وبنو مِلكان بن كنانة وبنو عبد مناة بن كنانة، وإلى هؤلاء الأربعة ترجع جميع أنساب كنانة. انظر: \"جمهرة أنساب العرب\" لابن حزم (١١)، (٤٦٥)، \"معجم قبائل العرب\" لرضا عمر كحالة ٣/ ٩٩٦.\n(٣) الشَوْل أي ذات شَوْل وهي النوق التي لم يبق في ضرعها إلا شَولٍ من لبنٍ أي بقية، ويكون ذلك بعد سبعة أشهر من حملها. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٥١٠، \"لسان العرب\" لابن منظور ١١/ ٣٧٤.\n(٤) في (م): حفل، وهي التي اجتمع في ضرعها اللبن، \"لسان العرب\" لابن منظور ١١/ ١٥٧.\nوحُوّل جمع حائل، يقال: ناقة حائل حمل عليها فلم تلقح، وقيل: هي الناقة التي لم تحمل سنة أو سنتين أو سنوات وكذلك كل حامل ينقطع عنها الحمل سنة أو سنوات حتى تحمل. انظر: \"لسان العرب\" لابن منظور ١١/ ١٨٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٩، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٦٥.\nوانظر: \"بحر العلوم\" للسمرقندي ٢/ ٤٥٠، \"أسباب النزول\" للواحدي (٣٤١).","vol":"19","page":332},{"text":"والضحاك (١) وابن جريج (٢).\nورواية الوالبي عن ابن عباس (٣) - ﵄ -.\nوروى عطاء الخراساني عنه قال: كان الغني يدخل على الفقير من ذوي قرابته وصداقته فيدعوه إلى طعامه فيقول: والله إني لأجنح أن آكل معك، أي: أتحرج وأنا غني وأنت فقير. فنزلت هذِه الآية (٤).\nوقال عكرمة (٥) وأبو صالح (٦): نزلت في قوم من الأنصار كانوا لا يأكلون إذا نزل بهم ضيف إلا مع ضيفهم فرخص الله لهم في أن يأكلوا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٢.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٦٥، \"أسباب النزول\" للواحدي (٣٤١).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٢.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٦٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٢ من هذا الطريق عنه.\nوانظر: \"تفسير ابن حبيب\" ٢١٢/ ب.\n(٤) وهذا القول الثاني أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧١ - ١٧٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٧ كلاهما من طريق عطاء عنه.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٦/ أ، \"معالم التنزيل\" للبغوي ٦/ ٦٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٢ من طريق عمران بن سليمان عنه.\nكلاهما من طريق عمران بن سليمان عن أبي صالح، وذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٧ وزاد نسبته لابن المنذر.\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٦٥، \"أسباب النزول\" للواحدي (٣٤١).\n(٦) أبو صالح باذام، مولى أم هانئ ضعيف مدلس.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٦/ أ، \"معالم التنزيل\" للبغوي ٦/ ٦٥.","vol":"19","page":333},{"text":"كيف شاؤوا جميعًا مجتمعين أو أشتاتًا متفرقين (١).\n﴿فَإِذَا دَخَلْتُمْ بُيُوتًا فَسَلِّمُوا عَلَى أَنْفُسِكُمْ﴾ أي ليسلم بعضكم على بعض كقوله -﷿-: ﴿وَلَا تَقْتُلُوا أَنْفُسَكُمْ﴾ (٢) عن الحسن (٣) وابن زيد (٤).\n[١٩٨٠] حدثنا الأستاذ أبو القاسم الحسن بن محمد بن حبيب (٥)\n_________\n(١) وهذا القول الثالث. والصواب أن الآية عامة في إباحة الأكل جميعًا إذا شاؤوا أو متفرقين إذا أرادوا ولا مانع أن تكون الآية عنت أولئك جميعًا.\nقال الطبري في \"جامع البيان\": أولى الأقوال بالصواب أن يقال: إن الله وضع الحرج عن المسلمين أن يأكلوا جميعًا معًا إذا شاؤوا أو أشتاتًا متفرقين إذا أرادوا، وجائزًا أن يكون ذلك نزل بسبب من كان يتخوف من الأغنياء الأكل مع الفقير، وجائز أن يكون ذلك نزل بسبب القوم الذين ذكر أنهم كانوا لا يطعمون وحدانًا وبسبب غير ذلك ولا خبر بشيء من ذلك يقطع العذر ولا دلالة في ظاهر التنزيل على حقيقة شيء منه.\n(٢) النساء: ٢٩.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٦ من طريق معمر والكلبي عنه، وأخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٤ من طريق عبد الرزاق به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٥١ من طريق معمر عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٩ وزاد نسبته لابن المنذر.\nوهو في \"تفسير ابن فورك\" ٣/ ١٦/ أ، \"بحر العلوم\" للسمرقندي ٢/ ٤٥٠، \"تفسير غريب القرآن\" لابن قتيبة (٣٠٩)، \"معاني القرآن\" للنحاس ٤/ ٥٦٢، \"تفسير الحسن\" ٢/ ١٦٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٥١.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٩.\n(٥) الحبيبي، قيل: كذبه الحاكم.","vol":"19","page":334},{"text":"لفظًا في شهور سنة ثمان وثمانين وثلاثمائة، قال: حدثنا أبو حاتم محمد بن حبان البستي (١) قال: حدثنا محمد بن صالح الطبري (٢) قال: حدثنا الفضل بن سهل الأعرج (٣) قال: حدثنا محمد بن جعفر المدايني (٤) قال: حدثنا ورقاء (٥) عن الأعمش (٦) عن زيد بن وهب (٧) عن ابن مسعود - ﵁ - قال: قال رسول الله - ﷺ -: \"السلام اسم من أسماء الله تعالى فأفشوه بينكم فإن الرجل المسلم إذا بالقوم فسلم عليهم فردوا عليه كان له عليهم فضل درجة بذكره\n_________\n(١) السجستاني إمام حافظ مجود.\n(٢) محمد بن صالح الطبري، روى عن: أبي كريب، روى عنه: أهل همدان.\nقال الذهبي: ليس بذاك، اتهم بالكذب، وكان مخلطًا وله رحلة وحفظ. وقال في \"المغني\" لين.\nوكان ابن أبي حاتم أكرمه ثم ظهر أمره فأخرج من الري وساءت حاله.\n\"ميزان الاعتدال\" ٥/ ٢٧، \"المغني\" ٢/ ٥٩٢، \"لسان الميزان\" ٥/ ٢٠٠.\n(٣) البغدادي. صدوق.\n(٤) محمد بن جعفر البزاز، أبو جعفر المدائني، روى عن: شعبة وورقاء والبغدادين. وبكر بن خنبس والحكم بن الصلت وحمزة الزيات ومحمد بن طلحة بن مصرف وغيرهم.\nوروى عنه: أحمد بن حنبل وأحمد بن محمد المروزي، وأحمد بن يونس الضبعي وعباس بن محمد الدورمي والفضل بن سهل الأعرج وغيرهم.\nقال ابن حجر: صدوق فيه لين.\n\"الجرح والتعديل\" ٧/ ٢٢٢، \"تهذيب الكمال\" ٢٥/ ١٠، \"التقريب\" (٥٧٨٨).\n(٥) ورقاء بن عمر اليشكري صدوق، في حديثه عن منصور لين.\n(٦) سليمان بن مهران ثقة حافظ ولكنه مدلس.\n(٧) الجهني أبو سليمان الكوفي مخضرم ثقة جليل لم يصب من قال في حديثه خلل.","vol":"19","page":335},{"text":"(إياهم) (١) بالسلام، وإن لم يردوا عليه رد عليه من هو خير منهم وأطيب\" (٢).\n_________\n(١) في الأصل: إياه، والتصويب من (م)، (ح) ومصادر تخريجه.\n(٢) [١٩٨٠] الحكم على الإسناد:\nإسناده ضعيف جدا فيه محمد بن صالح الطبري متهم بالكذب، ومحمد بن جعفر صدوق فيه لين، لكن، والحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه ابن حبان في \"روضة العقلاء\" (٧٤) عن محمد -تصحفت إلى أحمد- بن صالح الطبري به.\nوأخرجه الطبراني في \"المعجم الكبير\" ١٠/ ١٨٢ (١٠٣٩٢)، والبزار في \"مسنده\" ٥/ ١٧٤ (١٧٧٠)، كلاهما من طريق الفضل بن سهل الأعرج به.\nقال الألباني: إسناده حسن.\nوأخرجه البيهقي في \"شعب الإيمان\" ٦/ ٤٣٢ (٨٧٨٠) من طريق ورقاء به، وأخرجه البزار في \"مسنده\" (١٧٧١)، والبيهقي في \"شعب الإيمان\" (٨٧٨٢).\nكلاهما من طريق شريك عن الأعمش به. وشريك صدوق يخطئ كثيرًا \"تقريب التهذيب\" لابن حجر (٢٨٠٢) لكنه توبع.\nوأخرجه الطبراني في \"المعجم الكبير\" ١٠/ ١٨٢ (١٠٣٩١)، والبيهقي في \"شعب الإيمان\" (٧٧٨١، ٨٧٨٣).\nكلاهما من طريق أيوب بن جابر عن الأعمش به، وأيوب ضعيف \"تقريب التهذيب\" لابن حجر (٦١٢) لكنه توبع.\nوأخرجه ابن حيان في \"طبقات المحدثين بأصبهان\" (٥٩٣)، من طريق يحيى بن سعيد عن الأعمش به مختصرًا.\nوأخرجه البخاري في \"الأدب المفرد\" (١٠٣٩) من طريق حفص.\nوالبيهقي في \"شعب الإيمان\" (٨٧٧٩) من طريق يعلى عن عبيد كلاهما عن الأعمش به موقوفًا وإسناده صحيح.\nقال البزار في \"المسند\" ٥/ ١٧٥: رواه غير واحد موقوفًا وأسنده ورقاء وشريك =","vol":"19","page":336},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وأيوب بن جابر.\nوقال المنذري في \"الترغيب والترهيب\" ٣/ ٢٦٨ رواه البزار والطبراني وأحد إسنادي البزار جيد قوي، وقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢٩: رواه البزار بإسنادين، والطبراني بأسانيد وأحدهما رجاله رجال الصحيح عند البزار والطبراني.\nوقال العراقي في \"المغني عن حمل الأسفار\" ٢/ ٢٢٢: أخرجه الخرائطي والبيهقي في \"شعب الإيمان\" من حديث ابن مسعود مرفوعًا، وضعف البيهقي المرفوع ورواه موقوفًا عليه بسند صحيح.\nوقال ابن حجر \"فتح الباري\" ١١/ ١١: رواه البزار والطبراني مرفوعًا وموقوفًا وطريق الموقوف أقوى. وقال أيضًا في \"التلخيص الحبير\" ٤/ ١٧٧ (٢١٨٢): رواه البزار بإسناد جيد. وقال الألباني في \"صحيح الأدب المفرد\": صح موقوفًا وصح مرفوعًا. فالحديث بمجموع طرقه صحيح مرفوعًا صحيح موقوفًا.\nوللجملة الأولى من الحديث شاهد من حديث أنس وأبي هريرة.\nأما حديث أنس عن النبي - ﷺ - \"إن السلام اسم من أسماء الله، وضعه الله في الأرض فأفشوه بينكم\" فقد أخرجه البخاري في \"الأدب المفرد\" (٩٨٩) وإسناده صحيح.\nقال الألباني في \"سلسلة الأحاديث الصحيحة\" (١٨٤): رجاله ثقات رجال الشيخين غير حماد ابن سلمة فمن رجال مسلم وحده.\nوأما حديث أبي هريرة عن النبي - ﷺ - قال: \"السلام من أسماء الله فأفشوه بينكم\" فقد أخرجه العقيلي في \"الضعفاء الكبير\" ١/ ١٤١، وابن عدي في \"الكامل\" ٢/ ١٢، والبيهقي في \"شعب الإيمان\" (٨٧٨٤)، جميعهم من طريق بشر بن رافع عن يحيى بن أبي كثير عن أبي سلمة عنه به.\nوإسناده ضعيف فيه بشر بن رافع ضعيف \"تقريب التهذيب\" لابن حجر (٦٩١).\nفالحديث صحيح بمجموع طرقه وشواهده. وانظر: \"مجمع الزوائد\" ٨/ ٢٩، \"سلسلة الأحاديث الصحيحة\" ١/ ٣٥٨ (١٨٤)، ٤/ ١٤٠ (١٦٠٧)، ٤/ ١٨٥ (١٨٩٤)، \"صحيح الأدب المفرد\" للألباني (١٠٣٩)، \"العلل\" للدارقطني ٥/ ٧٦.","vol":"19","page":337},{"text":"[١٩٨١] وأخبرنا أبو القاسم الحسن (١)، قال: أخبرنا أبو حامد أحمد بن محمد بن العباس البغوي (٢)، (قال: حدثنا أبو محمد عبد الملك بن محمد بن عبد الوهاب البغوي (٣» (٤)، قال: حدثنا يونس بن عبد الأعلى (٥)، قال: حدثنا ابن وهب (٦)، قال أخبرني ابن سمعان (٧) أن سعيدًا لمقبري (٨) أخبره عن أبيه (٩) عن أبي هريرة - ﵁ - عن رسول الله - ﷺ - قال: \"إذا وقف أحدكم على المجلس فليسلم فإن بدا له أن يقعد فليقعد، وإذا قام فليسلم فإن الأولى ليست بأحق من الآخرة\" (١٠).\n_________\n(١) الحبيبي، قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) من (م)، (ح).\n(٥) ابن ميسرة الصدفي الأموي المصري، ثقة.\n(٦) عبد الله بن وهب بن مسلم أبو محمد القرشي، ثقة حافظ عابد.\n(٧) عبد الله بن زياد بن سليمان بن سمعان المخزومي ينسب إلى جده متروك اتهمه بالكذب أبو داود وغيره.\n(٨) سعيد بن أبي سعيد كيسان، ثقة.\n(٩) مولى أم شريك، ثقة ثبت.\n(١٠) [١٩٨١] الحكم على الإسناد:\nإسناده ضعيف جدا، فيه عبد الله بن زياد متروك، وفيه من لم أجده، وشيخ المصنف تكلم فيه الحاكم، لكن الحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه البخاري في \"الأدب المفرد\" (١٠٠٧)، والنسائي في \"السنن الكبرى\" =","vol":"19","page":338},{"text":"وقال بعضهم: معناه فإذا دخلتم بيوت أنفسكم فسلموا على أهلكم\n_________\n= عمل اليوم والليلة (١٠٢٠٢)، وأبو يعلى في \"مسنده\" ١١/ ٤٤٠ (٦٥٦٦)، جميعهم من طريق ابن عجلان به.\nوأخرجه أبو داود كتاب الأدب، باب في السلام إذا قام من المجلس (٥٢٠٨)، والترمذي كتاب الاستئذان، باب التسليم عند القيام وعند القعود (٢٧٠٦)، والنسائي في \"السنن الكبرى\" عمل اليوم والليل (١٠٢٠١، ١٠٢٠٣).\nوأحمد في \"مسنده\" ٢/ ٢٣٠ (٧١٤٢)، ٢٨٧ (٧٨٥٢)، ٤٣٩ (٩٦٦٤). والحميدي في \"مسنده\" ٢/ ٤٩٠ (١١٦٢)، وأبو يعلى في \"مسنده\" ١١/ ٤٤٠ (٦٥٦٦). وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٢٤٩ (٤٩٤، ٤٩٥، ٤٩٦). وابن السني في \"عمل اليوم والليلة\" (٣٩٩، ٤٥٠) والبيهقي في \"شعب الإيمان\" ٦/ ٤٤٨ (٨٨٤٦)، والبغوي في \"شرح السنة\" ١٢/ ٢٩٣ (٣٣٢٨). والطبراني في \"المعجم الصغير\" ٢/ ٢١١.\nجميعهم من طرق عن ابن عجلان عن سعيد المقبري عن أبي هريرة به.\nوإسناده حسن وابن عجلان فيه كلام يسير لا يضر الاحتجاج بحديثه لا سيما وقد توبع.\nانظر: \"سلسلة الأحاديث الصحيحة\" للألباني (١٨٣). وقال الترمذي: حديث حسن.\nوأخرجه أبو نعيم في \"ذكر أخبار أصبهان\" ١/ ١٣١ من طريق شعبة عن بكر بن وائل عن سعيد المقبري به مختصرًا.\nوالحديث له شاهد من حديث سهل بن معاذ عن أبيه عن رسول الله - ﷺ - قال: \"حق على من قام على مجلس أن يسلم عليهم وحق على من قام من مجلس أن يسلم. . \".\nأخرجه أحمد في \"مسنده\" ٣/ ٤٣٨ (١٥٦١٥)، والبيهقي (٨٨٤٨) في \"السنن الكبرى\" وغيرهما.\nوإسناده ضعيف لكنه لا بأس به في الشواهد.","vol":"19","page":339},{"text":"وعيالكم وهو قول جابر بن عبد الله (١) وطاوس (٢) والزهري (٣) وقتادة (٤) والضحاك (٥) وعمرو بن دينار (٦).\n_________\n(١) أخرجه البخاري في \"الأدب المفرد\" (١٠٩٥)، والطبري في \"جامع البيان\" ١٨/ ١٧٣، ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٥٠. جميعهم من طريق أبي الزبير عنه بلفظ قال: \"فإذا دخلت على أهلك فسلم عليهم تحية من عند الله مباركة طيبة\" قال ما رأيته إلا يوجبه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٠٧، وزاد نسبته لابن مردويه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٣ عن ابن طاوس بإسناده عنه بلفظ قال: \"إذا دخل أحدكم بيته فليسلم\".\nوانظر: \"معالم التنزيل\" للبغوي ٦/ ٦٦.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٥، والطبري في \"جامع البيان\" ١٨/ ١٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٩، والبيهقي في \"شعب الإيمان\" ٦/ ٤٤٧ (٨٨٤٠).\nجميعهم من طريق معمر عنه بلفظ قال: \"بيتك إذا دخلته فقل سلام عليكم\".\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٥، والطبري في \"جامع البيان\" ١٨/ ١٧٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٤٩، والبيهقي في \"شعب الإيمان\" ٦/ ٤٤٧ (٨٨٤٠).\nجميعهم من طريق معمر عنه بلفظ قال: \"بيتك إذا دخلته فتكل سلام عليكم\".\nوانظر؛ \"الوسيط\" للواحدي ٣/ ٣٣٠، \"معالم التنزيل\" للبغوي ٦/ ٦٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٤ بإسناده عنه بلفظ قال: \"سلموا على أهاليكم إذا دخلتم بيوتكم وعلى غير أهاليكم فسلموا إذا دخلتم بيوتهم\".\nوانظر: \"معاني القرآن\" للنحاس ٤/ ٥٦٣، \"معالم التنزيل\" للبغوي ٦/ ٦٦.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٣ بإسناده عن ابن جريج قال: وسئل عطاء بن أبي رباح: أحق على الرجل إذا دخل على أهله أن يسلم عليهم؟ قال: نعم. وقالها عمرو بن دينار. وانظر: \"معالم التنزيل\" للبغوي ٦/ ٦٦.","vol":"19","page":340},{"text":"ورواية عطاء الخراساني عن ابن عباس - ﵄ - قال: فإن لم يكن في البيت أحد فليقل: \" (السلام علينا من ربنا) (١) السلام علينا وعلى عباد الله الصالحين، السلام على أهل البيت ورحمة الله\" (٢).\n[١٩٨٢] أخبرنا أبو القاسم بن محمد (٣) لفظًا قال: حدثنا أبو محمد عبد الله بن محمد بن موسى بن كعب العدل إملاءً (٤) قال: حدثنا أبو نصر إليسع بن زيد بن سهل الزينبي (٥) بمكة سنة اثنين وثمانين ومائتين قال: حدثنا سفيان بن عيينة (٦) عن حميد الطويل (٧)\n_________\n(١) من (م)، (ح).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٣ بإسناده من طريق ابن جريج قال وأخبرني عطاء الخراساني عن ابن عباس قال: \"السلام علينا من ربنا\" وقال عمرو ابن دينار: \"السلام عينا وعلى عباد الله الصالحين\".\nقلت: وهي رواية علي بن أبي طلحة عنه أيضًا فقد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٥٠.\nوالبيهقي في \"شعب الإيمان\" ٦/ ٤٤٦ (٨٨٣٥) من طريق علي بن طلحة عن ابن عباس قال: إذا دخلتم بيوتكم فسلموا على أهلها تحية من عند الله وهو السلام. وهذا القول أيضًا مروي عن الحسن والنخعي ومجاهد وعكرمة وغيرهم أخرجه عنهم البيهقي في \"شعب الإيمان\" بألفاظ متقاربة (٨٨٣٨، ٨٨٣٩، ٨٨٤٣).\nوانظر: \"معالم التنزيل\" لابن أبي حاتم ٨/ ٢٦٥٠ - ٢٦٥١.\n(٣) الحبيبي. قيل: كذبه الحاكم.\n(٤) النيسابوري، المحدث العالم الصادق.\n(٥) المكي صاحب سفيان بن عيينة، واهي الحديث.\n(٦) ثقة حافظ فقيه إمام حجة.\n(٧) أبو عبيدة البصري، ثقة مدلس.","vol":"19","page":341},{"text":"عن أنس بن مالك - ﵁ - قال: خدمت رسول الله - ﷺ - فما قال لي لشيء فعلتُه لم فعلته؟ ولا قال لي لشيء كسرتُه لم كسرته؟ وكنت واقفًا على رأسه أصبب على يديه ماء (١) فرفع رأسه فقال: \"ألا أعلمك ثلاث خصال تنتفع بها؟ \" فقلت: بأبي وأمي أنت يا رسول الله، بلى. قال: \"من لقيت من أمتي (فتسلم عليه) (٢) يطل عمرك، فإذا دخلت بيتك فسلم عليهم يكثر خير بيتك، وصل صلاة الضحى فإنها صلاة الأبرار (٣) \" (٤).\n_________\n(١) في (م)، (ح): الماء.\n(٢) في (م): فسلم عليهم.\n(٣) زاد بعدها في (م): والأوابين.\n(٤) [١٩٨٢] الحكم على الإسناد:\nإسناده ضعيف؛ فيه إليسع بن زيد القرشي ضعيف وحميد مدلس وقد عنعن وشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٦/ ٤٢٧ (٨٧٥٨)، عن القشيري عن أبي محمد بن عبد الله ابن موسى بن كعب به مثله.\nوأخرجه السهمي في \"تاريخ جرجان\" (٤٥٣) ترجمه أبي نصر الإسماعيلي من طريق إسحاق بن إبراهيم عن إليسع به بمثله. وأخرجه ابن طاهر في \"ذخيرة الحفاظ\" ٤/ ١٢٧٨ من طريق منصور بن عبد الله الخالدي عن عبد الله بن محمد ابن موسى به مختصرا.\nقال الذهبي في \"ميزان الاعتدال\" ٢/ ١٣٧ حديث منكر وضعفه ابن حجر في \"الكاف الشاف\"، والبيضاوي في \"الفتح السماوي\" ٢/ ٨٧٩.\nوالحديث أصله دون القصة التي فيه في الصحيح فقد أخرجه البخاري في الأدب (٦٠٣٨). =","vol":"19","page":342},{"text":"وقال بعضهم: يعني إذا دخلتم المساجد فسلموا على من فيها (١).\n_________\n= ومسلم في الفضائل (٢٣٠٩) كلاهما عن أنس - ﵁ - قال: خدمت النبي - ﷺ - عشر سنين فما قال لي أفٍ ولا لم صنعت ولا ألا صنعت.\nوهذا لفظ البخاري، وباقي الحديث مروي عن أنس من أوجه:\nمنها ما رواه أبو يعلى في \"مسنده\" ٧/ ١٩٧ (٤١٨٣) من رواية عمرو بن أبي خليفة عن ضرار بن مسلم عن أنس وإسناده ضعيف جدًّا.\nوكذا رواه الطبراني في \"المعجم الصغير\" ٢/ ٨١ (٨١٩)، والبيهقي في \"شعب الإيمان\" (٨٧٦٠) من رواية عمرو بن دينار عن أنس والراوي عنه ساقط.\nورواه العقيلي في \"الضعفاء الكبير\" ٣/ ٤٤٤ من رواية الفضل بن العباس عن ثابت عن أنس.\nقال العقيلي: والفضل بن العباس مجهول بالنقل عن ثابت لا يتابعه إلا من هو دونه أو مثله.\nورواه ابن عدي في \"الكامل\" ١/ ٤١٨، والبيهقي في \"شعب الإيمان\" (٨٧٦٤) من طريق الأزور بن غالب عن سليمان التيمي عن أنس والأزور قال البخاري: منكر الحديث، وقال النسائي ضعيف.\nورواه الحاكم في \"تاريخ نيسابور\" كما في \"ميزان الاعتدال\" للذهبي ٢/ ١٣٧، والخرائطي في \"مكارم الأخلاق\" (٩٠٤)، والبيهقي في \"شعب الإيمان\" (٨٧٦٢) من طريق سعيد بن زون عن أنس، وسعيد قال ابن معين عنه: ليس بشيء وقال البخاري لا يتابع في حديثه، وقال النسائي متروك.\nقال ابن حجر في \"الكاف الشاف\": وله طرق أخرى عن أنس أشد ضعفًا من هذِه.\nوانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٢/ ٤٥٢، \"الكاف الشاف\" لابن حجر ٣/ ٢٥١.\n(١) وهو مروي عن ابن عباس وإبراهيم النخعي.\nوالراجح أن الآية عامة في كل بيت والمعنى فإذا دخلتم بيوتًا من بيوت المسلمين فليسلم بعضكم على بعض: ذلك لعموم قوله: ﴿بيوُتًا﴾ فهو شامل لجميع البيوت مساجدها وغير مساجدها. وما رواه المصنف عن ابن عباس لا يفيد تخصيصه =","vol":"19","page":343},{"text":"[١٩٨٣] أخبرنا أبو سعيد محمد بن عبد الله بن (حمدون) (١)، قال: حدثنا أبو بكر محمد بن حمدون بن خالد (٢)، قال: حدثنا محمد بن عبد الله بن المُهِلّ الصنعاني (٣)، قال: حدثنا عبد الرزاق (٤)، قال: حدثنا معمر (٥)، عن عمرو بن دينار (٦)، عن ابن عباس في قوله تعالى: ﴿فَإِذَا دَخَلْتُمْ بُيُوتًا فَسَلِّمُوا عَلَى أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ﴾ الآية. قال: إذا دخلت المسجد فقل: السلام علينا وعلى عباد الله الصالحين (٧).\n_________\n= بالمسجد بل يدل على أن المسجد من البيوت التي يسلم الداخل فيها على أهلها.\nوالقول بالعموم اختاره الطبري في \"جامع البيان\" ١٨/ ١٧٥، والنحاس في \"معاني القرآن\" ٤/ ٥٦٣، وابن العربي في \"أحكام القرآن\" ١٤٠٨، والقشيري في \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٣١٩، وغيرهم.\n(١) في الأصل: حمدان: وهو خطأ، والتصويب من (م)، (ح) ومواضع سابقة.\nوهو أبو سعيد النيسابوري، لم يذكر بجرح أو تعديل.\n(٢) النيسابوري حافظ ثبت.\n(٣) محمد بن عبد الله بن المُهَلّ بن المثنى الصنعاني روى عن: عبد الرزاق.\nروى عنه: أبو بكر عبد الله بن محمد بن زياد النيسابوري، وعبد الرحمن بن أبي حاتم الرازي. قال ابن أبي صالح: صدوق. وقال ابن حجر: صدوق.\n\"الجرح والتعديل\" ٧/ ٣٥٥ \"تهذيب الكمال\" ٢٥/ ٤٥٧، \"التقريب\" (٦٠٠٥).\n(٤) الصنعاني. صاحب المصنف. ثقة حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٥) معمر بن راشد. ثقة ثبت فاضل، يتشيع.\n(٦) المكي الأثرم، ثقة ثبت.\n(٧) [١٩٨٣] الحكم على الإسناد:\nرجاله ثقات غير أن محمد بن عبد الله: صدوق، وشيخ المصنف لم يذكر بجرح أو تعديل. =","vol":"19","page":344},{"text":"﴿تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبَارَكَةً طَيِّبَةً﴾ نصب على المصدر، أي تحيون أنفسكم بها تحية (١). وقيل على الحال بمعنى يفعلونه تحية من عند الله مباركة طيبة (٢).\n﴿كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ﴾.\n\n<span data-type=\"title\" id=toc-3239>٦٢ </span>- قوله -﷿-: ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَى أَمْرٍ جَامِعٍ﴾\nأي: مع رسول الله - ﷺ - على أمر يجمعهم من حرب حضرت، أو صلاة في جمعة، أو جماعة أو تشاور في أمرٍ نزل (٣).\n_________\n= التخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٦ به، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٥٠ عن محمد بن عبد الله بن المهلِّ به، وأخرجه البستي في \"تفسيره\" (٤٩٢) (٦٤٥)، والطبري في \"جامع البيان\" ١٨/ ١٧٤ والحاكم في \"المستدرك\" ٢/ ٤٣٦ (٣٥١٤)، والبيهقي في \"شعب الإيمان\" ٦/ ٤٤٦ (٨٨٣٦).\nجميعهم من طريق ابن المبارك عن معمر به، وقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي.\n(١) أي: منصوب على المصدر من معنى (فسلموا) فهو من باب قعدتُ جلوسًا. وهذا قال به الزجاج، واقتصر عليه أبو حيان والسمين الحلبي.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٥٥، \"البحر المحيط\" لأبي حيان ٦/ ٤٣٥، \"الدر المصون\" للسمين الحلبي ٨/ ٤٤٤، \"جامع البيان\" للطبري ١٨/ ١٧٥.\n(٢) حكاه الطبري في \"جامع البيان\" عن بعض أهل العربية.\nانظر: \"جامع البيان\" ١٨/ ١٧٥.\n(٣) انظر \"جامع البيان\" للطبري ١٨/ ١٧٥.\nوأما تخصيصه بيوم الجمعة كما رواه المصنف عن أبي حمزة الثمالي وهو مروي أيضًا عن مجاهد وغيرهما فإنه بعيد؛ لأنه إذا انتقص وضوؤه يوم الجمعة فلا وجه لمقامه في المسجد، ولا معنى =","vol":"19","page":345},{"text":"﴿لَمْ يَذْهَبُوا﴾ لم يتفرقوا عنه ولم ينصرفوا عما اجتمعوا له من الأمر.\n﴿حَتَّى يَسْتَأْذِنُوهُ إِنَّ الَّذِينَ يَسْتَأْذِنُونَكَ﴾ يا محمد ﴿أُولَئِكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ﴾.\n[١٩٨٤] أخبرنا ابن فنجويه (١)، قال: حدثنا محمد بن خلف (٢)، قال: حدثنا إسحاق بن محمد (٣)، قال: حدثني أبي (٤)، قال: حدثنا إبراهيم بن عيسى (٥)، قال: حدثنا علي بن علي (٦)، عن أبي حمزة (٧) الثمالي في هذِه الآية قال: هو يوم الجمعة، وكان رسول الله - ﷺ - إذا صعد المنبر يوم الجمعة وأراد الرجل أن يقضي الحاجة، والرجل به العلة، لم يخرج من المسجد حتى يقوم بحيال رسول الله - ﷺ - حيث يراه فيعرف رسول الله أنه إنما قام ليستأذن فيأذن لمن شاء منهم (٨).\n_________\n= لاستئذان الإمام في ذلك لأنه لا يجوز له منعه. قاله النحاس في \"معاني القرآن\" ٤/ ٥٦٤ ويحمل ما روي أنه يوم الجمعة على التمثيل لا التخصيص والله أعلم.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ابن حيان، صدوق.\n(٣) ابن مروان الغزال، لا يحتج بحديثه.\n(٤) شيعي، متروك.\n(٥) لم أجده.\n(٦) لم يتبين لي من هو.\n(٧) ثابت بن أبي صفية، ضعيف رافضي.\n(٨) [١٩٨٤] الحكم على الإسناد:\nفيه إسحاق بن محمد لا يحتج بحديثه، وأبوه متروك، والثمالي ضعيف، وفيه من لم أجده. =","vol":"19","page":346},{"text":"﴿فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ﴾ في الانصراف.\n﴿وَاسْتَغْفِرْ لَهُمُ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-3240>٦٣ </span>- قوله -﷿-: ﴿لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا﴾\nقال ابن عباس ﵄ يقول: احذروا دعاء الرسول عليكم إذا أسخطتموه فإن دعاءه موجب ليس كدعاء غيره (١).\nوقال مجاهد وقتادة (٢): لا تدعوه كما يدعو بعضكم بعضًا \"يا\n_________\n= التخريج:\nلم أقف عليه.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٥٥، كلاهما من طريق العوفي عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١١١ وزاد نسبته لابن مردويه، ونسبه إليه ابن فورك في \"تفسيره\" ٣/ ١٦/ ب، والنحاس في \"معاني القرآن\" ٤/ ٥٦٥.\nوهذا القول مروي عن الحسن والشعبي رحمهما الله ورجحه الطبري في \"جامع البيان\" ١٨/ ١٧٨ واستحسنه النحاس بحجة اتصال الكلام، وذلك أن الذي قبله والذي بعده نهى عن مخالفته فالذي بينهما تحذير لهم من التعرض لسخطه فيضطره إلى الدعاء عليهم.\n(٢) قول مجاهد أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٧، والمروزي في \"تعظيم قدر الصلاة\" ٢/ ٦٦٦ (٧٢٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٥٥، وآدم في \"تفسير مجاهد\" (٤٩٥).\nجميعهم من طريق ورقاء عن ابن أبي نجيح عنه به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١١١ وزاد نسبته لابن أبي شيبة وعبد بن حميد وابن المنذر، ونسبه إليه ابن فورك في \"تفسيره\" ٣/ ١٦/ ب، والنحاس في =","vol":"19","page":347},{"text":"محمد\" ولكن فخّموه وشرّفوه وقولوا: \"يا نبي الله\" \"يا رسول الله\" في بين وتواضع (١). ﴿قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ﴾ أي يخرجون ومنه تسلل القطا (٢).\n_________\n= \"معاني القرآن\" ٤/ ٥٦٥.\nوقول قتادة أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٦٦ عن معمر عنه قال: \"أمرهم أن يفخموه ويشرفوه\" وأخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٧، والمروزي في \"تعظيم قدر الصلاة\" ٢/ ٦٦٤ (٧٢٠) كلاهما من طريق عبد الرزاق به. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٥٤ من طريق سعيد عنه نحوه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١١١ وزاد نسبته لعبد بن حميد وابن المنذر. ونسبه إليه ابن فورك في \"تفسيره\" ٣/ ١٦/ ب، والنحاس في \"معاني القرآن\" ٤/ ٥٦٥.\n(١) وهذا القول مروي عن مقاتل وعكرمة وسعيد بن جبير والحسن ورواية الضحاك عن ابن عباس كما في \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٦٥٤، \"الدر المنثور\" للسيوطي ٥/ ١١١، \"تفسير مقاتل\" ٣/ ٢١١.\nوهذا القول أرجح وممن رجحه ابن عطية وابن كثير في تفسيرهما.\nومما يدل عليه:\n١ - سياق الآية.\n٢ - قوله تعالى: ﴿وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ﴾ [الحجرات: ٢].\nوأما القول الأول وإن كان معناه صحيحًا لكن سياق الآية بالقول الثاني ألصق.\nقال ابن عطية: لفظ الآية يدفع هذا المعنى يعني القول الأول.\nانظر: \"المحرر الوجيز\" لابن عطية ٤/ ١٩٨، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٧٩.\n(٢) انظر: \"لسان العرب\" لابن منظور ١١/ ٣٣٨.","vol":"19","page":348},{"text":"﴿مِنْكُمْ﴾ (أيها) (١) المنصرفون عن نبيكم بغير إذنه.\n﴿لِوَاذًا﴾ أي يستتر بعضكم (ببعض) (٢) ويروغ في خفية فيذهب (٣).\nواللواذ: مصدر يقال: لاوَذ فلانٌ بفلان يلاوذُ مُلاوذةً ولواذًا.\nولو كان مصدرًا ولـ (لُذْتُ) لقال: لياذًا مثل القيام والصيام (٤).\nوقيل: إن هذا في حفر الخندق وكان المنافقون ينصرفون بغير أمر رسول الله - ﷺ - لواذًا مختفين (٥).\n﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ﴾ أمره و\"عن\" صلة (٦).\nوقيل: معناه يعرضون عن أمره وينصرفون عن أمره وينصرفون عنه (٧) بغير إذنه (٨).\n_________\n(١) من (م)، (ح).\n(٢) في الأصل بعضًا، والمثبت من (م)، (ح).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٨ بسنده عن الضحاك قال: \"كانوا يستتر بعضهم ببعض فيقومون\".\n(٤) قاله الفراء في \"معاني القرآن\" ٢/ ٢٦٢، والزجاج في \"معاني القرآن\" ٤/ ٥٦، والنحاس في \"معاني القرآن\" ٤/ ٥٦٦، وأبو عبيد في \"مجاز القرآن\" ٢/ ٦٩، والطبري في \"جامع البيان\" ١٨/ ١٧٨، وغيرهم.\n(٥) انظر: \"بحر العلوم\" للسمرقندي ٢/ ٤٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٢/ ٣٢١.\n(٦) قاله ابن قتيبة في \"تأويل مشكل القرآن\" (٢٥١)، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٩٦، وابن حبيب في \"تفسيره\" ٢١٣/ أ، والحيري في \"الكفاية\" ٢/ ٧٠/ أ.\n(٧) من (م)، (ح).\n(٨) فتكون عن في موضعها غير زائدة وهذا اختيار النحاس في \"معاني القرآن\" =","vol":"19","page":349},{"text":"﴿أَنْ تُصِيبَهُمْ فِتْنَةٌ﴾ أي: قتل. عن ابن عباس - ﵄ - (١).\nوقال عطاء: الزلازل والأهوال (٢).\nوقال جعفر بن محمد: سلطان جائر يسلط عليهم (٣).\nوقال الحسن: بلية تظهر ما في قلوبهم من النفاق (٤).\n﴿أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ﴾ وجيع عاجل في الدنيا.\n\n<span data-type=\"title\" id=toc-3241>٦٤ </span>- ﴿أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ﴾\nعبيدًا ومِلكًا ومُلكًا وخلقًا ودلالة على وجوده وتوحيده وكمال قدرته وحكمته.\n﴿قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُمْ بِمَا عَمِلُوا وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴾.\n_________\n= ٤/ ٥٦٧، وعزاه للخليل وسيبويه واختاره الطبري في \"جامع البيان\" ١٨/ ١٧٨. وانظر: \"تفسير ابن فورك\" ٣/ ١٦/ ب، \"الوسيط\" للواحدي ٣/ ٣٣١، \"معالم التنزيل\" للبغوي ٦/ ٦٨.\n(١) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٣/ أ، والحيري في \"الكفاية\" ٢/ ٧٠/ أ.\n(٢) السابق.\n(٣) السابق.\n(٤) نسبه إليه ابن فورك في \"تفسيره\" ٣/ ١٦/ ب، وذكره الحيري في \"الكفاية\" ٧٠/ ٢/ أبلا نسبة.\nقلت: ولفظ الفتنة يشمل هذِه الأقوال وغيرها.\nانظر: \"تأويل مشكل القرآن\" لابن قتيبة (٤٧٣)، \"بصائر ذوي التمييز\" للفيروزآبادي ٤/ ١٦٧.","vol":"19","page":350},{"text":"<span data-type=\"title\" id=toc-3242>٢٥ - سُورَة الفرقان</span>","vol":"19","page":351},{"text":"سورة الفرقان\nمكية (١) وهي سبع وسبعون آية (٢)، وثمانمائة واثنتان وتسعون كلمة (٣)، وثلاثة آلاف وسبعمائة وثلاثة (٤) وثمانون حرفًا (٥).\n_________\n(١) أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٣)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٦٨، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٥/ ١١٣، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٤، جميعهم من طرق عن ابن عباس ﵄ قال: نزلت سورة الفرقان بمكة.\nوأخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٥/ ١١٣ عن ابن الزبير مثله. والقول بمكيتها قول جمهور المفسرين كما نقله عنهم ابن عطية في \"المحرر الوجيز\" ٤/ ١٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١، والفيروزآبادي في \"بصائر ذوي التمييز\" ١/ ٣٤٠.\nوأسلوب السورة وموضوعها يدل على أنها مكية.\nوروي عن ابن عباس وقتادة: إلا ثلاث آيات منها نزلت بالمدينة ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ﴾ الآيات.\nوقال الضحاك: هي مدنية وفيها آيات مكية والأول هو الصواب.\n(٢) نقل أبو عمرو الداني الإجماع على ذلك.\nانظر: \"البيان في عد آي القرآن\" للداني (ص ١٩٤)، \"القول الوجيز\" للمخللاتي (ص ٢٤٦)، \"غيث النفع في القراءات السبع\" للصفاقسي (٩٩)، \"مرشد الخلان\" (١٢٣).\n(٣) في (م): واثنان وسبعون، وفي (ح): واثنان وتسعون وهما خطأ.\n(٤) في (م): وثلاثون وهو خطأ.\n(٥) في (م)، (ح): عكس فعدَّ الحروف ثم الكلمات ثم الآيات.\nوانظر: \"البيان في عد آي القرآن\" للداني (١٩٤)، \"القول الوجيز\" للمخللاتي (٢٤٦)، في أول سورة المؤمنون.","vol":"19","page":353},{"text":"[١٩٨٥] أخبرنا أبو الحسين علي بن محمد بن الحسن المقرئ (١) غير مرة، قال: حدثنا الإمام أبو بكر أحمد بن إبراهيم الإسماعيلي (٢) وأبو الشيخ عبد الله بن محمد الأصبهاني الحافظ (٣)، قالا: حدثنا أبو إسحاق إبراهيم بن شريك (٤)، قال: حدثنا أحمد بن يونس اليربوعي (٥)، قال: حدثنا سلّام بن سليم (٦) المدائني (٧)، قال: حدثنا هارون بن كثير (٨)، عن زيد بن أسلم (٩)، عن أبيه (١٠)، عن أبي أمامة الباهلي (١١)، عن أبي بن كعب (١٢) - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة الفرقان بعث يوم القيامة وهو يؤمن (١٣) أن الساعة آتية لا ريب فيها وأن الله يبعث من في القبور، ودخل الجنة بغير حساب\".\n_________\n(١) أبو الحسين الخبازي، إمام ثقة.\n(٢) الجرجاني الشافعي، الإمام الحافظ الحجة الفقيه شيخ الإسلام.\n(٣) الإمام الحافظ الصادق، محدث أصبهان.\n(٤) الأسدي الكوفي، الإمام المحدث الثقة.\n(٥) أبو عبد الله التميمي، ثقة حافظ.\n(٦) في (م): سليمان.\n(٧) أبو سليمان المدائني، متروك.\n(٨) مجهول.\n(٩) المدني، ثقة عالم، وكان يرسل.\n(١٠) القرشي، العدوي، ثقة.\n(١١) صحابي جليل.\n(١٢) صحابي جليل.\n(١٣) في (م): مؤمن.","vol":"19","page":354},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type=\"title\" id=toc-3243>١ </span>- قوله -﷿-: ﴿تَبَارَك﴾\nتفاعل من البركة، عن ابن عباس ﵄ (١) كأنَّ (٢) معناه: جاء بكل بركة، دليله قول الحسن، تجيء البركة من قبله (٣). قال الضحاك: تعظّم (٤).\n_________\n= [١٩٨٥] الحكم على الإسناد:\nإسناده ضعيف جدًا؛ فيه سلام بن سليم متروك. وهارون بن كثير مجهول.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٣/ ٣٣٣ من طريق أبي عمرو بن مطر عن إبراهيم ابن شريك به بمثله، وقد تقدم الكلام على هذا الحديث عند أوائل السور كثيرًا.\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٧٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٥٩ كلاهما من طريق الضحاك عنه، ونسبه إليه ابن فورك في \"تفسيره\" ٣/ ١٦/ ب، والحيري في \"الكفاية\" ٢/ ٦٩/ ب، والزجاج في \"معاني القرآن\" ٤/ ٥٧ وقال: وكذلك يقول أهل اللغة.\nوهو قول مقاتل كما في \"تفسيره\" ٣/ ٢٢٥، وابن قتيبة في \"تفسير غريب القرآن\" (٣١٠)، والنحاس في \"معاني القرآن\" ٥/ ٨، وجزم به الطبري في \"جامع البيان\" ١٨/ ١٧٩ واقتصر عليه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢٨٣ ورجحه الشنقيطي في \"أضواء البيان\" ٦/ ٢٦٢، وعلى هذا القول تكون ﴿تَبَارَكَ﴾ صفة لله تعالى.\n(٢) من (م)، (ح).\n(٣) انظر: \"تفسير ابن فورك\" ٣/ ١٦/ ب، \"تفسير القرآن\" للسمعاني ٤/ ٥، \"جلاء الأفهام\" لابن القيم (٢٣٥).\n(٤) انظر: \"تفسير ابن حبيب\" ٢١٣/ أ، \"الكفاية\" للحيري / ٢/ ٦٩ ب، \"جلاء الأفهام\" لابن القيم (٢٣٥) وعليه تكون ﴿تَبَارَكَ﴾ صفة ذات.","vol":"19","page":355},{"text":"وقال الخليل: تمجّد (١).\nوأصل البركة: النماء والزيادة (٢).\nوقال المتحققون: معنى هذِه الصفة: ثبت ودام بما لم يزل ولا يزال.\nوأصل البركة الثبوت، يقال: برك الطير على الماء، وبرك البعير (٣).\nويقال: تبارك الله، ولا يقال: لله (متبارك) (أو مبارك) (٤) لأنه ينتهى في صفاته وأسمائه إلى حيث ورد التوقيف (٥).\n_________\n(١) هو الخليل بن أحمد الفراهيدي، وعلى هذا القول تكون تبارك صفة ذات.\nانظر: \"تفسير ابن حبيب\" ٢١٣/ أ، \"الكفاية\" للحيري / ٢/ ٦٩ ب، \"معجم مقاييس اللغة\" لابن فارس ١/ ٢٣١، \"جلاء الأفهام\" لابن القيم (٢٣٥).\n(٢) انظر: المراجع السابقة في \"لسان العرب\" لابن منظور ١٠/ ٣٩٥ برك.\n(٣) قاله ابن فورك في \"تفسيره\" ٣/ ١٦/ ب، والقشيري في \"لطائف الإشارات\" ٤/ ٢٩٨ والنحاس في \"إعراب القرآن\" ٣/ ١٥١، وقال: وهذا أولاها في اللغة. وعليه تكون تبارك صفة ذات. والأظهر في معنى تبارك ما قاله ابن القيم في \"جلاء الأفهام\" (٢٣٧) حيث قال: \". . . فتباركه سبحانه يجمع هذا كله، دوام وجوده، وكثرة خيره، ومجده وعلوه، وعظمته وتقدسه، ومجيء الخيرات كلها من عنده وتبريكه على من شاء من خلقه، وهذا هو المعهود من ألفاظ القرآن كلها أنها تكون دالة على جملة معان فيعبّر هذا عن بعضها وهذا عن بعضها واللفظ يجمع ذلك كله.\n(٤) من (م)، (ح).\n(٥) وهذا هو قول أهل السنة والجماعة وهو أن أسماء الله وصفاته توقيفية لا مجال للعقل فيها.\nقال السفاريني في نظمه للعقيدة \"لوامع الأنوار البهية\" ١/ ١٢٤:\nلكنها في الحق توقيفية. . . لنا بذا أدلة وفيَّة =","vol":"19","page":356},{"text":"﴿الَّذِي نَزَّلَ الْفُرْقَانَ﴾ القرآن، ﴿عَلَى عَبْدِهِ﴾ محمد - ﷺ - ﴿لِيَكُونَ لِلْعَالَمِينَ﴾ الجن والإنس (١) ﴿نَذِيرًا﴾.\nوقال بعضهم: النذير: هو القرآن <span data-type=\"title\" id=toc-3244>(٢)</span>، وقيل: هو محمد - ﷺ - (٣).\n\n٢ - ﴿الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَخَلَقَ كُلَّ شَيْءٍ﴾\n_________\n= ومذهبهم أن تبارك فعل جامد لا يتصرف فلا يأتي منه مضارع ولا مصدر ولا اسم فاعل ولا غير ذلك وهو مما يختص به الله تعالى.\nقال ابن القيم في \"بدائع الفوائد\" ٢/ ١٨٥: . . وأما صفته تبارك فمختصة به تعالى كما أطلقها على نفسه وقال في \"جلاء الأفهام\" لابن القيم (ص ٢٣٣): فتبارُكُه سبحانه صفة ذات له وصفة فعل.\nوانظر: \"القواعد المثلى في صفات الله وأسمائه الحسنى\" لابن عثيمين (ص ١٣)، \"المنهج الأسمى في شرح أسماء الله الحسنى\" لمحمد الحمود (ص ٣٨)، \"صفات الله الواردة في الكتاب والسنة\" للسقاف (ص ٦٤)، \"أضواء البيان\" للشنقيطي ٦/ ٢٦٢.\n(١) واقتصر عليهما دون بقية المخلوقات لأنهما اللذان جاءتهما النذارة.\n(٢) وذكره بلا نسبة ابن فورك في \"تفسيره\" ٣/ ١٧/ أ، وابن حبيب في \"تفسيره\" ٢١٣/ أ، والحيري في \"الكفاية\" ٢/ ٧٠/ أ.\n(٣) وهو قول قتادة أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٠ عنه وكذا ابن حميد وابن مردويه كما في \"الدر المنثور\" للسيوطي ٥/ ١١٤، وقول ابن زيد أخرجه الطبري في \"جامع البيان\" ١٨/ ١٨٠ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٠ وقال به ابن حبيب في \"تفسيره\" ٢١٣/ أ، واقتصر عليه الطبري في \"جامع البيان\" ١٨/ ١٨٠ وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢٨٣، ورجحه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢ لأن الضمير يعود إلى أقرب مذكور وهو (عبده) والظاهر أنه ليس هناك تعارض بين القولين فالقرآن هو الوحي المنزل على محمد - ﷺ - ينذر به العالمين ومحمد - ﷺ - هو رسول الله تعالى للعالمين.","vol":"19","page":357},{"text":"مما يطلق له صفة المخلوق (١).\n﴿فَقَدَّرَهُ تَقْدِيرًا﴾ فسواه وهيأه لما يصلح له فلا خلل فيه ولا تفاوت.\n\n<span data-type=\"title\" id=toc-3245>٣ </span>- قوله -﷿-: ﴿وَاتَّخَذُوا مِنْ دُونِهِ آلِهَةً﴾\nيعني عبدة الأوثان.\n﴿لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنْفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا﴾.\n\n<span data-type=\"title\" id=toc-3246>٤ </span>- ﴿وَقَالَ الَّذِينَ كَفَرُوا﴾\nيعني: النضر بن الحارث وأصحابه (٢).\n﴿إِنْ هَذَا﴾ ما هذا القرآن ﴿إِلَّا إِفْكٌ افْتَرَاهُ﴾ اختلقه محمد ﴿وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ﴾ يعني: اليهود، عن مجاهد (٣).\n_________\n(١) قاله ابن فورك في \"تفسيره\" ٣/ ١٧/ أفدخل في ذلك أعمال العباد؛ لأنها مخلوقة دون كلام الله -ومنه القرآن- وذاته وصفاته لأنها غير مخلوقة.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٨٢، عن ابن عباس وعن ابن جريج، وقال به مقاتل كما في \"تفسيره\" ٣/ ٢٢٦. وانظر: \"تفسير ابن فورك\" ٣/ ١٧/ أ، \"تفسير ابن حبيب\" ٢١٣/ ب، \"السيرة النبوية\" لابن هشام ١/ ٣٠٠.\n(٣) أخرجه البستي في \"تفسيره\" (٤٩٩) (٦٥٤)، والطبري في \"جامع البيان\" ١٨/ ١٨١ كلاهما من طريق ابن جريج عنه. وأخرجه الطبري في \"جامع البيان\" ١٨/ ١٨١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٣ كلاهما من طريق ابن أبي نجيح عنه، وذكره السيوطي في \"الدر المنثور\" للسيوطي ٥/ ١١٤، وزاد نسبته للفريابي وعبد بن حميد وابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٣/ ١٧/ أ، \"معاني القرآن\" للنحاس ٥/ ٩.","vol":"19","page":358},{"text":"وقال الحسن: عبيد بن الخضر الكاهن الحبشي (١).\nوقيل: جبر، ويسار، وعدّاس مولى حويطب بن عبد العزى (٢). قال الله تعالى: ﴿فَقَدْ جَاءُوا﴾ يعني: قائلي هذِه المقالة ﴿ظُلْمًا وَزُورًا﴾ بنسبتهم كلام الله إلى الإفك والإفتراء.\n\n<span data-type=\"title\" id=toc-3247>٥ </span>- ﴿وَقَالُوا﴾ أيضًا ﴿أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا﴾\nتقرأ ﴿عَلَيْهِ بُكْرَةً وَأَصِيلًا﴾.\nثم قال تعالى ردًّا عليهم وتكذيبًا لهم:\n\n<span data-type=\"title\" id=toc-3248>٦ </span>- ﴿قُلْ أَنْزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ إِنَّهُ كَانَ غَفُورًا رَحِيمًا﴾ (٣).\n\n<span data-type=\"title\" id=toc-3249>٧ </span>- قوله -﷿-: ﴿وَقَالُوا مَالِ هَذَا الرَّسُولِ﴾\nيعنون: محمدًا - ﷺ - ﴿يَأْكُلُ الطَّعَامَ﴾ كما نأكل ﴿وَيَمْشِي فِي الْأَسْوَاقِ﴾ يلتمس المعاش كما نمشي (٤)، ﴿لَوْلَا أُنْزِلَ إِلَيْهِ مَلَكٌ﴾\n_________\n(١) نسبه ابن فورك في \"تفسيره\" إليه ٣/ ١٧/ أ.\n(٢) وهو قول مقاتل كما في \"تفسيره\" ٣/ ٢٢٦، وقول ابن حبيب في \"تفسيره\" ٢١٣/ ب، والحيري في \"الكفاية\" ٢/ ٧٠/ أ، والسمعاني في \"تفسير القرآن العظيم\" ٤/ ٦، والواحدي في \"الوسيط\" ٣/ ٣٣٤.\nونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٢٠٠ لابن عباس.\n(٣) وفيها دليل على كرم الله وسعة رحمته حيث إنه مع كذب هؤلاء وقولهم على رسوله ما قالوا وعنادهم يدعوهم للتوبة حيث قال: إنه كان غفوزا رحيمًا.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٨٦، \"أضواء البيان\" للشنقيطي ٦/ ٢٧٨.\n(٤) وهذا الاعتراض منهم ليس بصحيح إذ لو كان من غير جنسهم -لا يأكل الطعام ولا يمشي في الأسواق- لما حصل لهم به الأسوة والقدوة، ثم إنهم يفضلون بعضهم على بعض مع أن مَنْ فضلوهم يأكلون ويمشون في الأسواق.","vol":"19","page":359},{"text":"يصدقه ﴿فَيَكُونَ مَعَهُ نَذِيرًا﴾ داعيًا.\n\n<span data-type=\"title\" id=toc-3250>٨ </span>- ﴿أوْ يُلْقَى إِلَيْهِ كَنْزٌ﴾\nينفقه فلا يحتاح إلى التصرف في طلب المعاش ﴿أَوْ تَكُونُ لَهُ جَنَّةٌ﴾ بستان ﴿يَأْكُلُ مِنْهَا﴾، هذِه قراءة العامة (١)، وقرأ حمزة والكسائي وخلف: ﴿نّأْكُلُ﴾ بالنون (٢)،\nأي: نأكل نحن (٣).\n﴿وَقَالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُورًا﴾ نزلت هذِه الآية في قصة ابن أبي أمية، وأصحابه، وقد ذكرها في سورة بني إسرائيل (٤).\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (٤٦٢)، \"التيسير\" للداني (١٣٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٥.\n(٢) وافقهم الأعمش. انظر المصادر السابقة.\n(٣) انظر: \"الحجة\" لابن خالويه (٢٦٤)، \"الحجة\" لابن زنجلة (٥٠٧)، \"الحجة\" للفارسي ٥/ ٣٣٥، \"الكشف\" لمكي ٢/ ١٤٤، \"معاني القراءات\" ٢/ ٢١٣، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٢٥، \"شرح الهداية\" ٢/ ٤٤٤.\n(٤) سورة الإسراء [٩٠ - ٩٣] والقصة أن عتبة وشيبة ابني ربيعة وأبو سفيان ورجل من بني عبد الدار وأبو البختري أخو بني أسد والأسود بن المطلب وزمعة بن الأسود والوليد بن المغيرة وأبو جهل بن هشام وأمية بن خلف والعاص بن وائل ونُبيها ومنبهًا ابني الحجاج السهمييين اجتمعوا أو من اجتمع منهم بعد غروب الشمس عند ظهر الكعبة فقال بعضهم لبعض ابعثوا إلى محمد فكلموه وخاصموه حتى تعذروا فيه فبعثوا إليه فجاءهم مسرعًا وهو يظن أنه بدا لهم في أمره بداء وكان عليهم حريصًا. . القصة. وفيها فقام عبد الله بن أبي أمية فقال يا محمد والله لا أومن بك حتى تتخذ إلى السماء سلمًا ترقى فيه وأنا أنظر حتى تأتيها وتأتي معك بنسخة =","vol":"19","page":360},{"text":"<span data-type=\"title\" id=toc-3251>٩ </span>- ﴿انْظُرْ﴾\nيا محمد ﴿كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا﴾ إلى الهدى ومخرجًا من الضلالة، فأخبر الله تعالى أنهم متمسمكون بالجهل والضلال عادلون عن الرشد والصواب، وهم مع ذلك كانوا مكلفين بقبول الحق، فثبت أن الاستطاعة التي تحصل بها الضلالة، غير الاستطاعة التي تحصل بها الهدى والإيمان (١).\n_________\n= منشورة، معك أربعة ملائكة يشهدون لك أنك كما تقول، وأيم الله لو فعلت ذلك لظننت ألا أصدقك. .\nوالقصة بطولها أخرجها ابن إسحاق في \"السيرة\" (١٧٨)، (٢٥٤) قال: حدثني شيخ من أهل مكة قديم منذ بضع وأربعين سنة عن عكرمة عن ابن عباس فذكرها.\nوأخرجها الطبري في \"جامع البيان\" ١٥/ ١٦٤ - ١٦٦ من طريق ابن إسحاق به، وفيه -من أهل مصر-. وذكرها السيوطي في \"الدر المنثور\" للسيوطي ٤/ ٣٦٥ وزاد نسبتها لابن المنذر وابن أبي حاتم.\nوذكرها أيضًا في \"لباب النقول\" للسيوطي (١٢٦) من طريق ابن جرير به.\nثم قال وأخرجه سعيد بن منصور في \"سننه\" عن سعيد بن جبير في قوله: ﴿وَقَالُوا لَنْ نُؤْمِنَ لَكَ﴾ قال: نزلت في أخي أم سلمة عبد الله بن أمية.\nثم قال: مرسل صحيح شاهد لما قبله يجبر المبهم في إسناده.\nقلت: وأخرج الطبري أيضًا في \"جامع البيان\" ١٥/ ١٦٦ من طريق ابن إسحاق قال: حدثني محمد بن أبي محمد مولى زيد بن ثابت عن سعيد بن جبير وعكرمة مولى ابن عباس عن ابن عباس نحوه. وهذا أيضًا يجبر المبهم في إسناده.\nوانظر: \"معالم التنزيل\" للبغوي ٥/ ١٢٨، \"أسباب النزول\" للواحدي (٣٠٠) (٥٩١)، \"تفسير القرآن العظيم\" لابن كثير ٩/ ٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٢٨، \"السيرة النبوية\" لابن هشام ١/ ٢٩٥.\n(١) قاله ابن فورك في \"تفسيره\" ٣/ ١٧/ أ.","vol":"19","page":361},{"text":"<span data-type=\"title\" id=toc-3252>١٠ </span>- قوله -﷿-: ﴿تَبَارَكَ الَّذِي إِنْ شَاءَ جَعَلَ لَكَ خَيْرًا مِنْ ذَلِكَ﴾\nمما قالوا (عن مجاهد) (١) (٢).\nوروى عكرمة عن ابن عباس - ﵄ - قال: يعني خيرًا من المشي في الأسواق والتماس المعاش (٣).\nثم بين ذلك الخير ما هو فقال: ﴿جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَيَجْعَلْ لَكَ قُصُورًا﴾ أي: بيوتًا مشيدة، وسمي قصرًا لأنه قصر، أي: حبس ومنع من الوصول إليه (٤).\nواختلف القراء في قوله تعالى: ﴿ويَجعَلْ﴾ فرفع لامه ابن عامر وابن كثير وعاصم برواية أبي بكر والمفضل (٥).\n_________\n(١) من (م)، (ح).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٨٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٦ كلاهما من طريق ابن أبي نجيح عنه، وأخرجه الطبري أيضًا من طريق ابن جريج عنه ١٨/ ١٨٥. ونسبه ابن فورك في \"تفسيره\" ٣/ ١٧/ أإليه. وهذا القول رجحه الطبري في \"جامع البيان\" ١٨/ ١٨٥ وقال: لأن المشركين إنما استعظموا ألا تكون له جنة يأكل منها وأن لا يلقى إليه كنز واستنكروا أن يمشي في الأسواق وهو لله رسول، فالذي هو أولى بوعد الله إياه أن يكون وعدًا مما هو خير مما كان عند المشركين عظيمًا لا مما كان منكرًا عندهم.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٨٥ من طريق سعيد بن جبير أو عكرمة عنه.\n(٤) وكانت العرب تسمي كل بيت مشيّد قصرًا.\nانظر: \"جامع البيان\" للطبري ١٨/ ١٨٦، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٦٦٦، \"تفسير مقاتل\" ٣/ ٢٢٨، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٩٦، \"لسان العرب\" لابن منظور ٥/ ١٠٠ (قصر).\n(٥) وافقهم ابن محيصن على الاستئناف والقطع مما قبله، وفيه معنى الحتم ليس =","vol":"19","page":362},{"text":"وجزمه الآخرون على محل الجزاء في قوله ﴿إِنْ شَاءَ جَعَلَ﴾ (١).\n[١٩٨٦] أخبرنا أبو عمرو أحمد بن أبيّ بن أحمد بن حمدان (٢) الفراتي (٣) قال: أخبرنا عبد الله بن محمد بن يعقوب البخاري (٤) قال: حدثنا محمد بن حميد بن فروة البخاري (٥) قال: حدثنا أبو حذيفة إسحاق بن بشر البخاري (٦) قال: حدثنا جويبر (٧) عن الضحاك (٨) عن ابن عباس - ﵄ - قال: لما عيّر المشركون رسول الله - ﷺ - بالفاقة فقالوا: ما لهذا الرسول يأكل الطعام ويمشي\n_________\n= بموقوف على المشيئة.\nانظر: \"السبعة\" لابن مجاهد (٤٦٢)، \"التيسير\" للداني (١٣٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٥.\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٢٦٣، وللزجاج ٤/ ٥٩،، \"إعراب القرآن\" للنحاس ٣/ ١٥٣، \"الحجة\" لابن خالويه (٢٦٤)، \"الحجة\" لابن زنجلة (٥٠٨)، \"الحجة\" للفارسي ٥/ ٣٣٦، \"معاني القراءات\" ٢/ ٢١٤ \"شرح الهداية\" ٢/ ٤٤٤، \"الكشف عن وجوه القراءات السبع\" لابن مكي ٢/ ١٤٤، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٢٦.\n(٢) في (م)، (ح): بن حمدون النيسابوري ﵀.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) الكلاباذي الحنفي ضعيف.\n(٥) أبو عبد الله، محمد بن حميد بن فروة بن فرمنك البخاري البصري حدث عن: إبراهيم بن الأشعث، وقتيبة بن سعيد، وأبيه.\n\"الكنى\" لابن منده (ص ٥٠٠).\n(٦) كذاب.\n(٧) ابن سعيد الأزدي أبو القاسم البلخي، ضعيف جدًا.\n(٨) ابن مزاحم، صدوق كثير الإرسال.","vol":"19","page":363},{"text":"بالأسواق (١) حزن النبي - ﷺ - لذلك فنزل عليه جبريل -﵇- من عند ربه معزيًا له فقال: \"السلام عليك يا رسول الله، رب العزة يقرئك السلام، ويقول لك: ﴿وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الْأَسْوَاقِ﴾ فيبتغون المعاش في الدنيا\". قال: فبينا جبريل -﵇- والنبي - ﷺ - يتحدثان إذ ذاب جبريل حتى صار مثل الهُردَة. (قيل: يا رسول الله وما الهردة؟ قال: \"العدسة\". فقال رسول الله - ﷺ -: \"ما لك ذُبْتَ حتى صرت مثل الهردة؟ فـ) (٢) قال: يا محمد فتح باب من أبواب السماء لم يكن فتح قبل ذلك فتحول الملك (وإنه إذا فتح باب من السماء لم يكن فتح قبل ذلك فتحول الملك فـ) (٣) إما أن يكون رحمة أو عذابًا، وإني أخاف أن يعذب قومك عند تعييرهم إياك بالفاقة\". فأقبل النبي وجبريل عليهما الصلاة والسلام يبكيان، إذ عاد جبريل -﵇- إلى حاله فقال: \"يا محمد أبشر هذا رضوان خازن الجنة قد أتاك بالرِّضا من ربك، فأقبل رضوان -﵇- حتى سلم، ثم قال: يا محمد رب العزة يقرئك السلام، ومعه سفط (٤) من نور يتلألأ، ويقول لك ربك: هذِه مفاتيح خزائن\n_________\n(١) في (م)، (ح): في الأسواق.\n(٢) من (م)، (ح).\n(٣) من (م)، (ح).\n(٤) السَفَطُ: وعاء توضع فيه الأشياء.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٣١٥، \"المعجم الوسيط\" ١/ ٤٣٣ مادة (سفط).","vol":"19","page":364},{"text":"السماء (١) مع ما لا ينقص لك مما عندي في الآخرة مثل جناح بعوضة\". فنظر النبي - ﷺ - إلى جبريل -﵇- كالمستشير له، فضرب جبريل -﵇- بيده إلى الأرض فقال: \"تواضع لله. فقال: يا رضوان لا حاجة لي فيها، الفقر أحب إلى، وأن أكون عبدًا صابرًا شكورًا. فقال رضوان -﵇-: أصبت أصاب الله بك. وجاء نداء من السماء فرفع جبريل -﵇- رأسه فإذا السموات قد فتحت أبوابها إلى العرش، وأوحى الله -﷿- إلى جنة عدن أن تُدلي غصنًا من أغصانها عليه عِذْق عليه غرف (٢) من زبرجدة خضراء، لها سبعون ألف باب من ياقوتة حمراء (٣). فقال جبريل -﵇-: يا محمد ارفع بصرك. فرفع فرأى منازل الأنبياء ﵈ وعرفهم، وإذا منزله (٤) فوق منازل الأنبياء فضلًا له خاصة، ومنادٍ ينادي أرضيت يا محمد؟ فقال النبي - ﷺ -: \"رضيتُ فاجعل ما أردت (أن تعطيني) (٥) في الدنيا ذخيرة عندك في الشفاعة يوم القيامة\" (٦).\n_________\n(١) في (م)، (ح): الدنيا.\n(٢) في (م)، (ح): غرفة.\n(٣) في (ح): خضراء.\n(٤) في (م)، (ح): منازله.\n(٥) من (م)، (ح).\n(٦) [١٩٨٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه إسحاق بن بشر كذاب، وجويبر ضعيف جدًّا، وفيه أيضًا من لم يذكر بجرح أو تعديل.","vol":"19","page":365},{"text":"وروى أن هذِه الآية أنزلها رضوان -﵇-: ﴿تَبَارَكَ الَّذِي إِنْ شَاءَ جَعَلَ لَكَ خَيْرًا مِنْ ذَلِكَ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَيَجْعَلْ لَكَ قُصُورًا (١٠)﴾.\n\n<span data-type=\"title\" id=toc-3253>١١ </span>- قوله -﷿- ﴿بَلْ كَذَّبُوا بِالسَّاعَةِ وَأَعْتَدْنَا لِمَنْ كَذَّبَ بِالسَّاعَةِ سَعِيرًا (١١)﴾\n\n<span data-type=\"title\" id=toc-3254>١٢ </span>- ﴿إِذَا رَأَتْهُمْ مِنْ مَكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظًا﴾\nأي: غليانًا وفورانًا (١)، كالغضبان إذا غلا صدره من الغيظ (٢)،\n_________\n= التخريج:\nأخرجه الواحدي في \"أسباب النزول\" (٣٤٢) (٦٥٥) عن المصنف به بمثله.\nوذكره السيوطي في \"الدر المنثور\" للسيوطي ٥/ ١١٥ وزاد نسبته لابن عساكر. وانظر: \"لباب النقول\" للسيوطي (١٤٨)، \"أسباب النزول\" للحميدان (٥٩١). وأخرج البستي في \"تفسيره\" (٤٩٩) (٦٥٦)، وابن أبي شيبة في \"المصنف\" ١١/ ٥٠٩ (١١٨٤٩)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٦، والطبري في \"جامع البيان\" ١٨/ ١٨٦ وفي المطبوع منه عن حبيب فقط. جميعهم من طريق حبيب عن خيثمة قال: قيل للنبي - ﷺ - إن شئت أن نعطيك خزائن الأرض ومفاتيحها ما لم يعط من قبلك ولا يعطى من بعدك ولا ينقص ذلك مما لك عند الله، فقال: اجمعه لي في الآخرة فأنزل الله: ﴿تَبَارَكَ الَّذِي إِنْ شَاءَ جَعَلَ لَكَ خَيْرًا مِنْ ذَلِكَ﴾ الآيات. وذكره السيوطي في \"الدر المنثور\" للسيوطي ٥/ ١١٦، وزاد نسبته للفريابي وعبد بن حميد وابن المنذر وابن مردويه. وفيه علتان.\n- إرسال خيثمة بن عبد الرحمن.\n- وعنعنة حبيب بن أبي ثابت فإنه كثير الإرسال والتدليس.\n\"تقريب التهذيب\" لابن حجر (١٠٩٢).\n(١) يدل عليه قوله تعالى: ﴿تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ﴾ [الملك: ٨] ولأنه قال سمعوا لها. وانظر: \"معاني القرآن\" للفراء ٢/ ٢٦٣، وللنحاس ٥/ ١١.\n(٢) في (م)، (ح): الغضب.","vol":"19","page":366},{"text":"﴿وَزَفِيرًا﴾ صوتًا (١).\nومعنى قوله: ﴿سَمِعُوا لَهَا تَغَيُّظًا﴾ أي: صوت التغيظ من التلهب والتوقد.\nوقال قطرب: التغيظ لا يسمع ولكن يرى، وإنما المعنى رأوا لها تغيظًا وسمعوا لها زفيرًا (٢).\nقال الشاعر:\nورأيت زوجك في الوغى ... متقلدًا سيفًا ورمحا (٣)\nأي: وحاملًا رمحًا.\n_________\n(١) وهو صوت الزفير وفي سورة الملك، آية (٧) أوضح تعالى أنهم يسمعون لها شهيقًا، قال تعالى: ﴿إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا وَهِيَ تَفُورُ (٧)﴾ فتكون آية الملك مكملة لهذِه الآية فهم يسمعون لها شهيقًا وزفيرًا نسأل الله السلامة.\n(٢) انظر: \"تفسير ابن حبيب\" ٢١٣/ ب، \"الكفاية\" للحيري ٢/ ٧٠/ أ، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٨، وبلا نسبة في \"تفسير القرآن\" للسمعاني ٤/ ١٠، \"معالم التنزيل\" للبغوي ٦/ ٧٥.\n(٣) البيت للشاعر عبد الله بن الزبعري كما في \"ديوانه\" (ص ٣٢) و\"الكامل\" للمبرد ١/ ٣٢٤ تحقيق أحمد شاكر، والرواية فيه: يا ليت زوجك. وبلا نسبة في \"معاني القرآن\" للفراء ١/ ١٢١، \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٨، \"تأويل مشكل القرآن\" لابن قتيبة (٢١٤)، \"تفسير ابن حبيب\" ٢١٣/ ب، والطبري في \"جامع البيان\" في عدة مواضع منها ١/ ٦١، \"لسان العرب\" لابن منظور ٣/ ٣٦٧. والشاهد فيه قوله: متقلدًا سيفًا ورمحًا، أي: وحاملًا رمحًا لأن الرمح لا يتقلد فكذلك الزفير لا يسمع.","vol":"19","page":367},{"text":"[١٩٨٧] أخبرنا أبو عبد الله بن فنجويه الدينوري (١)، قال: حدثنا أبو بكر بن خرجة (٢)، قال: حدثنا أبو جعفر ابن أبي شيبة (٣)، قال: حدثني عمي أبو بكر (٤)، قال: حدثنا محمد بن يزيد (٥)، عن الأصبغ بن زيد الوراق (٦)، عن خالد بن كثير (٧)، عن خالد بن دريك (٨)، عن رجل من أصحاب النبي - ﷺ - قال: قال رسول الله - ﷺ -: \"من كذب عليّ متعمدًا فليتبوأ بين عيني جهنم مقعدًا\"، قالوا يا رسول الله وهل لها من عينين؟ قال: \"نعم، ألم تسمع إلى قول الله تعالى: ﴿إِذَا رَأَتْهُمْ مِنْ مَكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظًا وَزَفِيرًا (١٢)﴾.\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) عمر بن أحمد بن القاسم، فقيه، روى عن الثقات الموضوعات.\n(٣) محمد بن عثمان مختلف فيه، مشاه بعضهم، وكذبه آخرون.\n(٤) عبد الله بن محمد بن أبي شيبة، ثقة حافظ، صاحب تصانيف.\n(٥) الكلاعي مولى خولان، الواسطي، ثقة، ثبت.\n(٦) أصبغ -آخره معجمه- ابن زيد بن علي الجهني الورّاق أبو عبد الله الواسطي، كاتب المصاحف، من الذين عاصروا صغار التابعين، روى له الترمذي والنسائي وابن ماجه، قال عنه ابن حجر: صدوق يغرب. انظر \"تهذيب التهذيب\" لابن حجر ١/ ١٨٣.\n(٧) خالد بن كثير الهمداني الكوفي، ليس به بأس، وأخطأ من قال: له صحبة، وعند البخاري أنه ابن أبي نوف. روى عن خالد بن دريك والضحاك وغيرهما، روى عنه واصل مولى أبي عيينة ومحمد بن إسحاق وأصبغ وغيرهم، قال أبو حاتم: شيخ يكتب حديثه، وذكره بن حبان في الثقات، وقال ابن حجر: ليس به بأس \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٦٠، \"الثقات\" لابن حبان ٣/ ٣٤٨، \"التهذيب\" لابن حجر ٢/ ٥٢٩.\n(٨) الشامي العسقلاني، ثقة يرسل.","vol":"19","page":368},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= [١٩٨٧] الحكم على الإسناد:\nإسناده ضعيف؛ فيه أبو جعفر ابن أبي شيبة مختلف فيه.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٨/ ١٨٧ عن محمود بن خداش، وأخرجه الخطيب في \"الكفاية\" (ص ٢٠٠) وابن الجوزي في مقدمة \"الموضوعات\" ١/ ١٢٥ - ١٢٦ من طريق علي بن مسلم الطوسي، كلاهما عن محمد ابن يزيد به. وأخرجه أحمد بن منيع كما في \"المطالب العالية\" لابن حجر (٣٠٨٢) عن يزيد بن هارون، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٧ من طريق محمد بن الحسن الواسطي كلاهما عن أصبغ بن زيد به.\nوله شاهد من حديث أبي أمامة أخرجه الطبراني في \"المعجم الكبير\" ٨/ ١٣١ (٧٥٩٩) من طريق الأحوص بن حكيم عن مكحول عن أبي أمامة قال: قال رسول الله - ﷺ - فذكره بنحوه. قال الهيثمي في \"مجمع الزوائد\" ١/ ١٤٨: وفيه الأحوص بن حكيم ضعفه النسائي وغيره ووثقه العجلي والقطان في رواية. فالحديث بهذا السياق باق على ضعفه لأن حديث أبي أمامة موضوع.\nوحديث: \"من كذب علي متعمدا فليتبؤ مقعده من النار\" رواه من الصحابة ثمانية وتسعون نفسا عن رسول الله - ﷺوهو حديث مشهور، أخرجه الأئمة في كتبهم، كأحمد والبخاري ومسلم، وخصه بجمعه في مؤلف خاص الطبراني في كتاب سماه \"جزء فيه طرق حديث من كذب على متعمدا\"، وكذلك جمع روايات الحديث ابن الجوزي في مقدمة كتابه \"الموضوعات\"، وأشار إلى تخريجه وعدد مروياته الشيخ جعفر الحسيني الكتاني في \"نظم المتناثر من الحديث المتواتر\"، والسيوطي في \"تحذير الخواص من أكاذيب القصاص\"، وفي \"قطف الأزهار المتناثرة\"، والعلامة على القارئ في \"الأسرار المرفوعة في الأخبار الموضوعة\"، والحاكم في \"المدخل إلى الصحيح\".","vol":"19","page":369},{"text":"<span data-type=\"title\" id=toc-3255>١٣ </span>- ﴿وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا﴾\nقال ابن عباس - ﵄ -: يضيق عليهم كما يضيق الزُّجّ (١) في الرمح (٢).\n[١٩٨٨] أخبرني الحسين بن محمد الثقفي (٣)، قال: حدثنا الفضل الفضل الكندي (٤)، قال: حدثنا عبد الرحمن بن أبي حاتم (٥)، قال: قرئ على يونس بن عبد الأعلى (٦)، قال: أخبرنا ابن وهب (٧)\n_________\n(١) الزُّجّ: الحديدة التي تركب في أسفل الرمح.\n\"لسان العرب\" لابن منظور ٢/ ٢٨٥ (زجج).\nووجه المشابهة أن جهنم تضيق عليهم كما يضيق هذا الزُّجّ على أسفل الرمح.\n(٢) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٣/ ب، والحيري في \"الكفاية\" ٢/ ٧٠/ أ، والبغوي في \"معالم التنزيل\" ٦/ ٧٥.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٨، وابن المبارك في \"الزهد\" زوائد نعيم (ص ٨٦) (٢٩٩).\nوعند ابن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٥/ ١١٧ من طريق قتادة عن عبد الله بن عمرو، وأخرجه ابن أبي حاتم عن قتادة عن أبي أيوب عن عبد الله بن عمرو.\nوأخرجه البستي في \"تفسيره\" (ص ٥٠٠) (٦٥٨) بسنده عن يحيى الجزار، وأخرجه ابن أبي شيبة في \"المصنف\" ١٣/ ١٥٩ (١٥٩٨٦) عن حميد بن هلال قال: حدثت عن كعب فذكره بنحوه.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٢/ ٢٥٣ بسنده عن حميد بن هلال.\nونسبه الواحدي في \"الوسيط\" ٣/ ٣٣٥ للمفسرين.\n(٣) ابن فنجويه الثقفي، ثقة صدوق كثير الرواية للمناكير.\n(٤) صدوق.\n(٥) أبو محمد الرازي، الإمام الثبت.\n(٦) أبو موسى المصري، ثقة.\n(٧) أبو محمد المصري. ثقة حافظ.","vol":"19","page":370},{"text":"قال: أخبرني نافع بن يزيد (١)، عن يحيى بن (أبي) (٢) أسيد (٣) يرفع الحديث إلى رسول الله - ﷺ - أنه سئل عن قول الله تعالى: ﴿وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا﴾ قال: \"والذي نفسي بيده إنهم ليستكرهون في النار كما يستكره الوتد في الحائط\" (٤).\n﴿مُقَرَّنِينَ﴾ مصفدين قد قرنت أيديهم إلى أعناقهم في الأغلال وقيل للحبل: قرن، لهذا (٥).\nوقيل: مع الشياطين (٦) في السلاسل والأغلال (٧).\n_________\n(١) أبو يزيد المصري، ثقة، عابد.\n(٢) من (م)، (ح).\n(٣) يحيى بن أبي أسيد المصري سمع أبا فراس، روى عنه عمرو بن الحارث وحيوة ابن شريح، انظر: \"التاريخ الكبير\" للبخاري ٨/ ٢٦١، \"الجرح\" لابن أبي حاتم ٩/ ١٢٩، وذكره ابن حبان في \"الثقات\" ٩/ ٢٥١.\n(٤) [١٩٨٨] الحكم على الإسناد:\nإسناده منقطع، وابن أبي أسيد لم يوثقه سوى ابن حبان.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٨ عن يونس بن عبد الأعلى به، وذكره السيوطي في \"الدر المنثور\" للسيوطي ٥/ ١١٧، وكذا ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢٨٩.\n(٥) قاله ابن حبيب في \"تفسيره\" ٢١٣/ ب، والحيري في \"الكفاية\" ٢/ ٧٠/ أ.\nوالأظهر أن مقرنين، أي: يقرن بعضهم مع بعض في الأصفاد والسلاسل.\nقال تعالى: ﴿وَتَرَى الْمُجْرِمِينَ يَوْمَئِذٍ مُقَرَّنِينَ فِي الْأَصْفَادِ (٤٩)﴾ [إبراهيم: ٤٩].\nوانظر: \"لسان العرب\" لابن منظور ١٣/ ٣٣٦ (قرن).\n(٦) في (م): الشيطان.\n(٧) قاله مقاتل في \"تفسيره\" ٣/ ٢٢٨، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٨ ليحيى بن سلام، وبلا نسبة في \"تفسير ابن فورك\" ١٨/ ٣/ أ.","vol":"19","page":371},{"text":"﴿دَعَوْا هُنَالِكَ ثُبُورًا﴾ ويلًا، عن ابن عباس ﵄ (١).\nهلاكًا، عن الضحاك (٢).\nروى حماد (٣) (عن) (٤) علي بن زيد (٥) عن أنس بن مالك (٦) - ﵁ - أن رسول الله - ﷺ - قال: \"أول من يكسى حُلّة من النار إبليسُ فيضعها على حاجبيه ويسحبها من خلفه وذريته من خلفه وهو يقول يا ثبوراه، وهم ينادون ثبورهم حتى يصفوا على النار فيقال لهم:\n_________\n(١) أخرجه البخاري في صحيحه تعليقًا كتاب التفسير سورة الفرقان.\nوأخرجه ابن المنذر كما في \"فتح الباري\" ٨/ ٤١٩، والطبري في \"جامع البيان\" ١٨/ ١٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٩.\nجميعهم من طريق علي بن أبي طلحة عنه.\nوأخرجه الطبري أيضًا من طريق عطية العوفي عنه ١٨/ ١٨٨.\nونسبه ابن فورك في \"تفسيره\" ١٨/ ٣/ أإليه.\n(٢) أخرجه البستي في \"تفسيره\" (ص ٥٠٠) (٦٥٧)، والطبري في \"جامع البيان\" ١٨/ ١٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٩ عنه ونسبه ابن فورك في \"تفسيره\" ٣/ ١٧/ ب إليه، وكذا النحاس في \"معاني القرآن\" ٥/ ١٢.\nوقال بهذا القول أبو عبيدة في \"مجاز القرآن\" ٢/ ٧١، وابن قتيبة في \"تفسير غريب القرآن\" (٣١١)، والزجاج في \"معاني القرآن\" ٤/ ٥٩.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢٩٠: والأظهر أن الثبور يجمع الهلاك والويل والخسار والدمار.\n(٣) ابن سلمة، ثقة عابد، أثبت الناس في ثابت، وتغير حفظه بأخره.\n(٤) في الأصل: على، وهو خطأ والتصويب من (م)، (ح).\n(٥) ابن جدعان، ضعيف.\n(٦) الحكم على الإسناد: =","vol":"19","page":372},{"text":"<span data-type=\"title\" id=toc-3256>١٤ </span>- ﴿لَا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا (١٤)﴾ \".\n\n<span data-type=\"title\" id=toc-3257>١٥ </span>- ﴿قُلْ أَذَلِكَ﴾\nالذي ذكرت من صفة النار وأهلها ﴿خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِي وُعِدَ الْمُتَّقُونَ كَانَتْ لَهُمْ جَزَاءً وَمَصِيرًا﴾\n\n<span data-type=\"title\" id=toc-3258>١٦ </span>- ﴿لَهُمْ فِيهَا مَا يَشَاءُونَ خَالِدِينَ كَانَ عَلَى رَبِّكَ وَعْدًا مَسْئُولًا (١٦)﴾\n_________\n= فيه علي بن زيد، ضعيف.\nالتخريج:\nأخرجه ابن أبي شيبة في \"مصنفه\" ١٣/ ١٦٨ (١٦٠١٥)، ١٤/ ١٠٩ (١٧٧٥٦)، وأحمد في \"مسنده\" ٣/ ١٥٢ (١٢٥٣٦)، ١٥٣ (١٢٥٦٠)، ٢٤٩ (١٣٦٠٣)، وابن أبي عاصم في \"الأوائل\" (١١٩)، والطبري في \"جامع البيان\" ١٨/ ١٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٩، وأبو نعيم في \"حلية الأولياء\" ٦/ ٢٥٦، والخطيب في \"تاريخ بغداد\" ١١/ ٢٥٣، والبزار كما في \"كشف الأستار\" ٤/ ١٨٣ (٣٤٩٥)، وعبد بن حميد في \"المنتخب\" (٣٦٨)، والواحدي في \"الوسيط\" ٣/ ٣٣٦، والبيهقي في \"البعث والنشور\" (٣١١) (٣٤٧)، والطبراني في \"الأوائل\" (٣٧).\nجميعهم من طريق حماد بن سلمة به.\nولم يخرجه أحد من أصحاب الكتب الستة كما قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢٩٠.\nوقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٩٣: رواه أحمد والبزار ورجالهما رجال الصحيح غير علي بن زيد وقد وثق. وصحح إسناده السيوطي في \"الدر المنثور\" للسيوطي ٥/ ١١٧.\nقلت: في سنده على ضعيف كما تقدم، وضعفه الألباني كما في \"السلسلة الضعيفة\" للألباني (١١٤٣).","vol":"19","page":373},{"text":"وذلك أن المؤمنين سألوا ربهم ذلك في الدنيا حين قالوا: ﴿رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَى رُسُلِكَ﴾ (١)، فقال الله تعالى: كان إعطاء الله المؤمنين جنة الخلد وعدًا وعدهم على طاعتهم إياه في الدنيا ومسألتهم إياه ذلك (٢).\nوقال (أهل العربية) (٣): يعني وعدًا واجبًا، وذلك أن المسؤول واجب وإن لم يسأل كالدَّين قال: ونظير ذلك قول العرب: لأعطينك ألفًا وعدًا مسئولًا بمعنى أنه واجمث للط فسله (٤).\n[١٩٨٩] أخبرنا أبو عبد الله بن فنجويه (٥)، قال: حدثنا أبو علي بن حبش المقرئ (٦)، قال: حدثنا أبو القاسم بن الفضل المقرئ (٧)، قال: حدثنا علي بن الحسين (٨)، قال:\n_________\n(١) [آل عمران: ١٩٤].\n(٢) وهذا قول الطبري في \"جامع البيان\" ١٨/ ١٨٩، وأخرج عن ابن عباس وابن زيد نحوه، وعزاه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٩ للكلبي وابن عباس، وبلا نسبة في \"تفسير ابن فورك\" ٣/ ١٨/ أ.\n(٣) في (م): بعض أهل العلم.\n(٤) وكذا نقله الطبري في \"جامع البيان\" ١٨/ ١٨٩ عن بعض أهل العربية وهو قول الفراء كما في \"معاني القرآن\" له ٢/ ٢٦٣.\nوهو بلا نسبة في \"تفسير ابن فورك\" ٣/ ١٨/ أ، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٠.\n(٥) ثقة صدوق كثير الرواية للمناكير.\n(٦) الحسين بن محمد بن حبش، ثقة مأمون.\n(٧) العباس بن الفضل بن شاذان المقرئ إمام محقق مجود.\n(٨) علي بن الحسين بن سليمان أبو الحسن القافلاني الواسطي أخرج له ابن حبان في \"صحيحه\" ووصفه بـ المعدل، وذكره أبو بكر الإسماعيلي في معجمه: انظر =","vol":"19","page":374},{"text":"حدثنا جعفر بن مسافر (١)، قال: حدثنا يحيى بن حسان (٢)، قال: حدثنا رشدين (٣)، عن عمرو بن الحارث (٤)، عن محمد بن كعب القرظي (٥) في قوله تعالى: ﴿كَانَ عَلَى رَبِّكَ وَعْدًا مَسْئُولًا﴾ قال: الملائكة تسأل لهم ذلك قولهم: ﴿وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ﴾ (٦) (٧).\n\n<span data-type=\"title\" id=toc-3259>١٧ </span>- قوله -﷿-: ﴿وَيَوْمَ يَحْشُرُهُمْ﴾\nبالياء قرأ أبو جعفر وابن كثير ويعقوب وأيوب وأبو عبيد وأبو حاتم\n_________\n= \"صحيح\" ابن حبان ٢/ ٥٠، \"معجم شيوخ أبو بكر الإسماعيلي\" ٣/ ٧٤١.\n(١) جعفر بن مسافر بن راشد التنيسي أبو صالح الهذلي سكن تنيس، روى عن أبي فديك وأيوب سويد ويحيى بن حسان كتب عنه أبو حاتم وقال عنه: شيخ وذكره ابن حبان في \"الثقات\" وقال كتب عن ابن عتيبة ربما أخطأ. \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٩١، \"الثقات\" لابن حبان ٨/ ١٦١، \"التهذيب\" للمزي ٥/ ١٠٨.\n(٢) أبو زكريا، ثقة.\n(٣) أبو الحجاج المصري، ضعيف.\n(٤) أبو أمية المصري، ثقة فقيه حافظ.\n(٥) ثقة عالم.\n(٦) [غافر: ٨].\n(٧) [١٩٨٩] الحكم على الإسناد:\nإسناد ضعيف فيه رشدين بن سعد ضعيف لكن له متابعة.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧١، والبيهقي كما في \"الدر المنثور\" للسيوطي ٥/ ١١٨ كلاهما عن سعيد بن أبي هلال أنه سمع القرظي به.","vol":"19","page":375},{"text":"وحفص. والباقون بالنون (١).\n﴿وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ﴾ (من الملائكة والإنس والجن عن مجاهد (٢)، وقال عكرمة (٣)، والضحاك: يعني الأصنام) (٤).\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (٤٦٣)، \"التيسير\" للداني (١٣٢)، \"النشر في القراءات العشر\" لابن الجزري ٣٣٣/ ٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٥، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٨٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧٢ عنه بلفظ قال: عيسى وعزير والملائكة.\nوذكره السيوطي في \"الدر المنثور\" للسيوطي ٥/ ١١٨ وزاد نسبته للفريابي وابن أبي شيبة وعبد بن حميد وابن المنذر ونسبه إليه ابن فورك في \"تفسيره\" ٣/ ١٨/ أ.\nويشهد له قوله تعالى: ﴿وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا ثُمَّ يَقُولُ لِلْمَلَائِكَةِ أَهَؤُلَاءِ إِيَّاكُمْ كَانُوا يَعْبُدُونَ (٤٠) قَالُوا سُبْحَانَكَ أَنْتَ وَلِيُّنَا مِنْ دُونِهِمْ﴾ [سبأ: ٤٠، ٤١].\nوقوله: ﴿وَإِذْ قَالَ اللَّهُ يَاعِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ (١١٦)﴾ [المائدة: ١١٦].\nفجواب الملائكة وعيسى -﵇- مشابه لجواب هؤلاء المعبودين في هذِه الآية.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٣/ ب، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٠٤، والواحدي في \"الوسيط\" ٣/ ٣٣٦، والبغوي في \"معالم التنزيل\" ٦/ ٧٦، والأولى حمل الآية على العموم ليشمل كل ما عبد من دون الله من المخلوقات عاقلًا كان أم غير عاقل ويشهد له أن الله عبر عن المعبودين هؤلاء بـ (ما) التي هي لغير العاقل فقال ﴿وَمَا يَعْبُدُونَ﴾ ولفظة (ما): تدل على الشمول وغلب غير العقلاء لكثرتهم.\nانظر: \"أضواء البيان\" للشنقيطي ٦/ ٢٩٩.\n(٤) من (م).","vol":"19","page":376},{"text":"(فنقول) بالنون قرأ ابن عامر (١)، وغيره بالياء، لهؤلاء المعبودين من دون الله.\n﴿أَأَنْتُمْ أَضْلَلْتُمْ عِبَادِي هَؤُلَاءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ﴾.\n\n<span data-type=\"title\" id=toc-3260>١٨ </span>- ﴿قَالُوا سُبْحَانَكَ مَا كَانَ يَنْبَغِي لَنَا أَنْ نَتَّخِذَ مِنْ دُونِكَ مِنْ أَوْلِيَاءَ﴾\nأي: ما كان ينبغي لنا أن نوالي أعداءك، بل أنت ولينا من دونهم.\nوقرأ الحسن وأبو جعفر: ﴿نَتَّخِذَ﴾ بضم النون وفتح التاء والخاء (٢).\nقال أبو عبيدة: هذا لا يجوز لأن الله ذكر (مِنْ) مرتين ولو كان كما قالوا لقال أن نتَّخَذَ مِنْ دونك أولياء (٣).\n_________\n(١) وافقه الحسن والشنبوذي.\nانظر: المراجع فيما سبق.\n(٢) وبها قرأ أبو الدرداء وزيد بن ثابت وأبو رجاء ونصر بن علقمة ومكحول وزيد بن علي وحفص بن حميد.\nانظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٦، \"الغاية في القراءات\" لابن مهران (٣٤١)، \"الكامل في القراءات الخمسين\" للهذلي ٢٢٤/ أ، \"مختصر في شواذ القرآن\" لابن خالويه (١٠٥)، \"معاني القرآن\" للزجاج ٤/ ٦٥، \"إعراب القرآن\" للنحاس ٣/ ١٥٤، \"جامع البيان\" للطبري ١٨/ ١٩١، \"تفسير ابن حبيب\" ٢١٤/ أ، \"المحرر الوجيز\" لابن عطية ٤/ ٢٠٤.\n(٣) وكذا نسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١ إليه وفي \"تفسير ابن حبيب\" ٢١٤/ أ، والحيري في \"الكفاية\" ٢/ ٧١/ أمنسوبًا إلى أبي عبيد.\nقلت: ولعل الصواب نسبته لأبي عبيد القاسم بن سلام كما في \"تفسير ابن حبيب\" والحيري ويؤيده أنه جاء في بعض نسخ الثعلبي منسوبًا لأبي عبيد الله كما في =","vol":"19","page":377},{"text":"وقال غيره: (مِنْ) الثانية صلة (١).\n﴿وَلَكِنْ مَتَّعْتَهُمْ وَآبَاءَهُمْ﴾ في الدنيا بالصحة والنعمة ﴿حَتَّى نَسُوا الذِّكْرَ﴾ أي: تركوا القرآن (٢) فلم يعملوا بما فيه.\n_________\n= نسخة الخزانة العامة بالرباط، وهي مصورة بالجامعة الإسلامية (٨٤٣) (ل ٢٠١/ أ) وكذا في نسخة الخزانة في الجامعة الإسلامية (٤٢٠) ف ل (١٧٨) ولم أعتمدها في التحقيق لأنهما محذوفتا الأسانيد وفيها بعض التصرف، ويؤيده أيضًا أن في مصادر المصنف كتاب القراءات كما سبق في المقدمة. ومما يؤيده أيضًا أنني لم أقف على هذا القول في \"مجاز القرآن\" لأبي عبيدة معمر بن المثنى والله أعلم.\nونسبه النحاس في \"إعراب القرآن\" ٣/ ١٥٤ إلى أبي عمرو بن العلاء وعيسى بن عمر وذكر ابن خالويه \"مختصر في شواذ القرآن\" (١٠٥) أن الحجاج قرأ على المنبر ﴿مَا كَانَ يَنْبَغِي لَنَا أَنْ نَتَّخِذَ مِنْ دُونِكَ﴾ بضم النون فبلغ عاصمًا فقال: (مَقَّتَ المُخْدَج أو ما علم أن فيها \"من\").\nوقال الزجاج في \"معاني القرآن\" ٤/ ٦٠ بعد إيراده لهذِه القراءة: عند أكثر النحويين خطأ ... ولا وجه لهذِه القراءة.\nقلت: قراءة أبي جعفر متواترة ولا ترد بهذا الاعتراض فإن (مِنْ)، الثانية مزيدة للتأكيد كما سيأتي.\n(١) وهو قول ابن جني فتكون (من) مزيدة لتأكيد النفي، والمعنى ما كان أن نُعبد من دونك ولا نستحق الولاية.\nانظر: \"المحتسب\" لابن جني ٢/ ١١٩، \"البحر المحيط\" لأبي حيان ٦/ ٤٤٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٦.\n(٢) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧٢ عن ابن زيد قال: القرآن. وبه قال مقاتل ٣/ ٢٢٩، وابن قتيبة في \"تفسير غريب القرآن\" (٣١١). وبلا نسبة عند ابن حبيب في \"تفسيره\" ٢١٤/ أ، والحيري في \"الكفاية\" ٢/ ٧١/ ب.","vol":"19","page":378},{"text":"وقيل: الرسول، وقيل: الإسلام، وقيل: التوحيد، وقيل: ذكر الله (١).\n﴿وَكَانُوا قَوْمًا بُورًا﴾ أي: هلكى (٢)، قد غلب عليهم الشقاء والخذلان.\nوقال الحسن (٣) وابن زيد (٤): (البُوْر الذي ليس فيه من الخير شيء) (٥).\n_________\n(١) ذكر بعض هذِه الأقوال بلا نسبة ابن حبيب والحيري، وهي أقوال متلازمة من اختلاف التنوع لا التضاد.\n(٢) وهو قول ابن عباس أخرجه الطبري في \"جامع البيان\" ١٨/ ١٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧٣ كلاهما من طريق علي بن أبي طلحة عنه. وأخرجه الطبري في \"جامع البيان\" ١٨/ ١٩٠ وابن أبي حاتم أيضًا عن مجاهد. وقال به مقاتل ٣/ ٢٢٩، وابن قتيبة كما في \"تفسير غريب القرآن\" (٣١١).\nوهذا التفسير هو الأظهر والأقرب لهذِه الكلمة واختاره الشنقيطي في \"أضواء البيان\" ٦/ ٢٩٩.\nوفي \"لغات القرآن\" لابن حسنون ٦/ ب عن ابن عباس ﵄ قال هلكى بلغة عمان.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٦٧ عن معمر عن الحسن، ومن طريقه أخرجه الطبري في \"جامع البيان\" ١٨/ ١٩٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧٣ عنه، وذكره السيوطي في \"الدر المنثور\" للسيوطي ٥/ ١١٩ وزاد نسبته لعبد بن حميد. وانظر: \"تفسير الحسن\" ٢/ ١٦٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٩١ عنه.\n(٥) وهذا القول كان كان له وجه في اللغة إلا أن الأول أقرب مع أن هذا القول داخل في القول الأول إذ إن الذي ليس فيه من الخير شيء يكون إلى الهلاك أقرب لخلوه من النفع.\nانظر: \"أضواء البيان\" للشنقيطي ٦/ ٢٩٩.","vol":"19","page":379},{"text":"قال أبو عبيد (١): (وأصله من البَوار وهو الكساد والفساد ومنه بوار الأيِّم، وبوار السلعة، وهو اسم مصدر كالزور يستوي فيه الواحد والاثنان والجمع والمذكر والمؤنث.\nقال ابن الزبعرى - ﵁ -:\nيا رَسُولَ المليك إنّ لساني ... راتِقٌ ما فَتَقْتُ إِذْ أَنَا بُورُ (٢» (٣)\nوقيل: هو جمع البائر (٤).\nويقال: أصبحت منازلهم بورًا أي خالية لا شيء فيها (٥).\n_________\n(١) في (م): أبو عبيدة.\n(٢) البيت في \"ديوانه\" (٣٦)، \"سمط اللآلي\" للميمني ١/ ٣٨٨، \"مجاز القرآن\" لأبي عبيدة ٢/ ٧٣، \"طبقات فحول الشعراء\" لابن سلام (٢٠٢)، \"جامع البيان\" للطبري ١٨/ ١٩١، \"لسان العرب\" لابن منظور ٤/ ٨٦، \"الاستيعاب\" لابن عبد البر، \"الإصابة\" لابن حجر، \"أسد الغابة\" لابن الأثير، وفي بعضها يا رسول الإله.\nوالشاهد قوله: (أنا بُورُ) حيث استوى فيها الواحد والجمع ولم يقل (أنا بائر).\n(٣) وكذا نسبه إليه ابن حبيب في \"تفسيره\" ٢١٤/ أ، والحيري في \"الكفاية\" ٢/ ٧١/ ب.\nونقله بنحوه ابن قتيبة في \"تفسير غريب القرآن\" (ص ٣١١)، ونسبه لأبي عبيدة. قلت: والذي في \"مجاز القرآن\" لأبي عبيدة ٢/ ٧٣ قال أبو عبيدة: وقال بعضهم رجل بور ورجلان بور ورجال بور وقوم بور وكذلك الواحدة والثنتان والجميع من المؤنثة. والقول بأن البور يقع للواحد والجماعة نسبه النحاس في \"معاني القرآن\" ٥/ ١٥ لأكثر النحويين.\n(٤) وهو قول أبي عبيدة كما في \"مجاز القرآن\" لأبي عبيدة ٢/ ٧٣ حيث قال: (بورًا واحدهم بائر).\n(٥) انظر: \"لسان العرب\" لابن منظور ٤/ ٨٦ بور. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٥٣)، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٢٤٢.","vol":"19","page":380},{"text":"فيقول الله تعالى لهم عند تبري المعبودين منهم:\n\n<span data-type=\"title\" id=toc-3261>١٩ </span>- ﴿فَقَدْ كَذَّبُوكُمْ بِمَا تَقُولُونَ﴾\nأنهم كانوا الهة.\n﴿فَمَا تَسْتَطِيعُونَ﴾ قراءة العامة بالياء (١) يعني: الآلهة (٢)، وقرأ حفص بالتاء (٣) يعني: العابدين.\n﴿صَرْفًا وَلَا نَصْرًا﴾ أي: صرف العذاب عنهم ولا نصر أنفسهم (٤).\nوقال يونس: الصرف: الحيلة، ومنه قول العرب ليَتَصّرف أي يحتال (٥).\nوقال الأصمعي: الصرف: التوبة، والعدل: الفدية (٦).\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (٤٦٣)، \"التيسير\" للداني (١٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٧.\n(٢) انظر: \"معاني القراءات\" ٢/ ٢١٥، \"الحجة\" لابن زنجلة (٥١٠)، \"الحجة\" للفارسي ٥/ ٣٣٩، \"شرح الهداية\" ٢/ ٤٤٤، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٢٨، \"الكشف\" لمكي ٢/ ١٤٥.\n(٣) وافقه الأعمش. انظر: المراجع السابقة.\n(٤) وهو قول مجاهد أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧٤ عنه.\nوانظر: \"معاني القرآن\" للزجاج ٤/ ٦١، \"تفسير ابن فورك\" ٣/ ١٨/ أ، \"تفسير ابن حبيب\" ٢١٤/ أ، \"الكفاية\" للحيري ٢/ ٧١/ ب.\n(٥) نسبه إليه ابن قتيبة في \"تفسير غريب القرآن\" (٣١١)، والنحاس في \"معاني القرآن\" ٥/ ١٥، وابن حبيب في \"تفسيره\" ٢١٤/ أ، والحيري في \"الكفاية\" ٢/ ٧١/ ب، وقال به الفراء كما في \"معاني القرآن\" ٢/ ٢٦٤.\n(٦) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٤/ أ، والحيري في \"الكفاية\" ٢/ ٧١/ ب.","vol":"19","page":381},{"text":"﴿وَمَنْ يَظْلِمْ﴾ يشرك (١)، ﴿مِنْكُمْ نُذِقْهُ عَذَابًا كَبِيرًا﴾.\n\n<span data-type=\"title\" id=toc-3262>٢٠ </span>- ﴿وَمَا أَرْسَلْنَا قَبْلَكَ﴾\nيا محمد ﴿مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ﴾ قال أهل المعاني: إلا قيل إنهم ﴿لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الْأَسْوَاقِ﴾ دليله: ﴿مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِنْ قَبْلِكَ﴾ (٢) (٣).\nوقيل معناه: إلا مَنْ إنهم (٤).\nوهذا جوابٌ لقول المشركين: ﴿مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ﴾.\n﴿وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً﴾ فالمريض فتنة للصحيح، والفقير فتنة للغني، فيقول السقيم: لو شاء الله لجعلني صحيحًا مثل فلان،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٩٣ عن ابن جريج.\n(٢) [فصلت: ٤٣].\n(٣) وذلك أنه قال: (إنهم) بالكسر وحقه أن يقال: (أنهم) بفتح الألف لأنه متوسط وحق الابتداء الكسر لذا أضمروا (قيل) لأن العرب تكسر ألف (إن) مع القول وما يشاكل القول.\nانظر: \"تفسير ابن حبيب\" ٢١٤/ أ، \"الكفاية\" للحيري ٢/ ٧٢/ أ، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٣.\n(٤) قاله الطبري في \"جامع البيان\" ١٨/ ١٩٤ وقال: (وترك ذكر) (مَنْ) اكتفاء بدلالة قوله (من المرسلين) عليه.\nوذكره الزجاج في \"معاني القرآن\" ٤/ ٦٢ عن بعض النحويين ثم قال: وهذا خطأ لأن (من) صلتها (إنهم ليأكلون) فلا يجوز حذف الموصول وتبقية الصلة.","vol":"19","page":382},{"text":"ويقول الفقير: لو شاء الله لجعلني غنيًّا مثل فلان (١).\nوقال ابن عباس - ﵄ -: (أي جعلت بعضكم بلاء لبعض لتصبروا على ما تستمعون منهم، وترون من خلافهم، وتتبعون (٢) الهدى بغير أن أعطيهم عليه في الدنيا، ولو شئت أن أجعل الدنيا مع رسلي فلا يخالفون لفعلت، ولكن قدرت أن أبتلي العباد بكم وأبتليكم بهم) (٣).\n[١٩٩٠] أخبرنا أبو القاسم عبد الخالق بن علي بن عبد الخالق (٤)، قال: حدثنا أبو بكر محمد بن يوسف (٥)، ببخارى قال: أخبرنا أبو عبد الله محمد بن جمعان (٦) قال: حدثنا محمد بن\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧٥ عن الحسن، وذكره السيوطي في \"الدر المنثور\" ٥/ ١٢٠ وزاد نسبته لعبد بن حميد وابن المنذر والبيهقي، وقاله الطبري في \"جامع البيان\" ١٨/ ١٩٤ وابن قتيبة في \"تفسير غريب القرآن\" (٣١٢)، والزجاج في \"معاني القرآن\" ٤/ ٦٢، وابن حبيب في \"تفسيره\" ٢١٤/ أ.\n(٢) في (م): وتتبعوا.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٩٥ من طريق عكرمة أو سعيد عن ابن عباس.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧٦ من طريق سلمة عن محمد بن إسحاق.\n(٤) المؤذن النيسابوري، ثقة.\n(٥) محمد بن يوسف بن حاتم بن نصر أبو بكر. ذكره السمعاني في نسب حفيده أبو نصر أحمد بن يوسف وأنه نسخة دينار عن أنس بن مالك - ﵁ - وهى نسخة باطلة لا يحتج بشيء منها. \"الأنساب\" للسمعاني ٤/ ٢٨٢، \"اللباب في الأنساب\" لأبى الحسن الجزري ٢/ ٢٧٥.\n(٦) محمد بن جمعان لم أجده.","vol":"19","page":383},{"text":"موسى (١) قال: حدثنا القاسم بن يحيى (٢) عن الحسن بن دينار (٣) عن أبي الدرداء (٤) - ﵁ - أنه قال سمعت رسول الله - ﷺ - يقول: \"ويل للعالم من الجاهل وويل للجاهل من العالم، وويل للمالك من المملوك، وويل للمملوك من المالك، وويل للشديد من الضعيف، وويل للضعيف من الشديد، وويل للسلطان من الرعية، وويل للرعية من السلطان بعضهم لبعض فتنة، فهو قول الله تعالى: ﴿وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ وَكَانَ رَبُّكَ بَصِيرًا﴾ (٥).\n_________\n(١) محمد بن موسى بن علي بن عيسى بن داود بن حيان بن شبيب، أبو العباس الخلال، المعروف بالدولابي سمع من لؤلؤ، ابن زنجويه، وروى عنه محمد بن المظفر وأبو الحسن الدارقطني، ويوسف بن عمر القواس وقال عنه: من الثقات توفي (٣٢٣ هـ). انظر \"تاريخ بغداد\" للخطيب ٣/ ٢٤٦.\n(٢) القاسم بن يحيى بن عطاء بن مقدَّم بن مطيع الهلالي المقدمي أبو محمد الواسطي، روى عن جده عطاء، وعبيد الله بن عمر والأعمش، وغيرهم وروى عنه ابن أخيه مقدم بن محمد بن يحيى والدولابي وغيرهما. وذكره ابن حبان في \"الثقات\"، وقال ابن حجر: ثقة. انظر \"الثقات\" لابن حبان \"التقريب\" لابن حجر ٣/ ٤٢٣.\n(٣) أبو سعيد التميمي، متروك الحديث كذاب.\n(٤) صحابي جليل.\n(٥) [١٩٩٠] الحكم على الإسناد:\nإسناده ضعيف جدًا؛ فيه الحسن بن دينار متروك كذاب، ولم يرو عن أبي الدرداء، وفيه من لم أجده.\nالتخريج:\nلم أقف عليه من مسند أبي الدرداء إلا أن القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٨، أشار أن الثعلبي أسنده عن أبي الدرداء، وسنده منقطع الحسن لم يرو عن أبي الدرداء. =","vol":"19","page":384},{"text":"قال مقاتل: نزلت هذِه الآية في أبي جهل، والوليد وعقبة (١)، والعاص بن وائل، والنضر بن الحارث، وذلك أنهم لما رأوا أبا ذر وابن مسعود، وعمارًا، وبلالًا، وصهيبًا، وعامر بن فهيرة، ومهجع مولى عمر وجبر غلام ابن الحضرمي وذويهم، قالوا: أنسلم فنكون مثل هؤلاء وذويهم؟ فأنزل الله -﷿- يخاطب هؤلاء المؤمنين (٢).\n_________\n= وأخرجه أبو نعيم في \"حلية الأولياء\" ٥/ ٥٥، وأبو يعلى في \"مسنده\" ٧/ ٨٠ (٤٠٠٩)، والبزار كما في \"مجمع الزوائد\" ١/ ٣٤٨ جميعهم من طريق أبي شهاب عن الأعمش عن أنس بن مالك -﵇- قال: قال رسول الله - ﷺ - الحديث.\nوهو في \"مسند الفردوس\" للديلمي عن أنس ٤/ ٣٩٤ (٧١٤١).\nوإسناده ضعيف، الأعمش لم يسمع من أنس.\nوممن ضعفه العراقي في \"المغني عن حمل الأسفار\" ١/ ٢٢٦، والسيوطي كما في \"فيض القدير\" ٦/ ٣٦٧، والألباني في \"ضعيف الجامع\" (٦١٥٤)، وانظر: \"الضعيفة\" (٤٧٥٧).\nوأخرجه البزار كما في \"مجمع الزوائد\" ١٠/ ٣٤٨ عن حذيفة عن رسول الله - ﷺ - نحوه. قال الهيثمي: رواه البزار وفيه من لم أعرفهم.\nوضعفه السيوطي كما في \"فيض القدير\" ٦/ ٣٦٧، والألباني في \"ضعيف الجامع\" (٦١٥٥)، وانظر \"الضعيفة\" (٤٧٥٧).\n(١) في النسخ: (ابن عقبة)، وهو خطأ، والتصويب من \"تفسير مقاتل\"، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٨، ويدل على خطئه أن الوليد بن عقبة - ﵁ -، أسلم يوم الفتح، وكان يومئذ قد ناهز الاحتلام، فدل على أنه كان صغيرا قبل الهجرة.\nانظر: \"الاستيعاب\" لابن عبد البر ٤/ ١١٤، \"الإصابة\" لابن حجر ٦/ ٣٢٢.\n(٢) انظر: \"تفسير مقاتل\" ٢٣٠/ ٣، ونقله عنه ابن حبيب في \"تفسيره\" ٢١٤/ أ، والحيري في \"الكفاية\" ٢/ ٧٢/ أ، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٨.","vol":"19","page":385},{"text":"﴿أَتَصْبِرُونَ﴾ يعني: على هذِه الحال من الشدة والفقر.\n﴿وَكَانَ رَبُّكَ بَصِيرًا﴾ بمن يصبر وبمن يجزع وبمن يؤمن وبمن لا يؤمن.\n\n<span data-type=\"title\" id=toc-3263>٢١ </span>- قوله -﷿-: ﴿وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنْزِلَ عَلَيْنَا الْمَلَائِكَةُ﴾\nفتخبرنا أن محمدًا محق صادق ﴿أَوْ نَرَى رَبَّنَا﴾ فيخبرنا بذلك.\nنظيرها قوله: ﴿وَقَالُوا لَنْ نُؤْمِنَ لَكَ﴾ إلى قوله: ﴿أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا﴾ (١).\nقال الله تعالى: ﴿لَقَدِ اسْتَكْبَرُوا فِي أَنْفُسِهِمْ﴾ بهذِه المقالة: ﴿وَعَتَوْا عُتُوًّا كَبِيرًا﴾.\nقال مقاتل: غلؤًا في القول، والعتو أشد الكفر وأفحش الظلم (٢).\n\n<span data-type=\"title\" id=toc-3264>٢٢ </span>- قوله -﷿-: ﴿يَوْمَ يَرَوْنَ الْمَلَائِكَةَ﴾\nعند الموت وفي القيامة (٣)، ﴿لَا بُشْرَى يَوْمَئِذٍ لِلْمُجْرِمِينَ﴾ للكافرين (٤)،\n_________\n(١) الإسراء: ٩٠ - ٩١.\nوهذا قول الطبري في \"جامع البيان\" ١/ ١٩.\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٢٣٠ ومنسوبًا إليه في \"تفسير ابن حبيب\" ٢١٤/ أ.\n(٣) وهما قولان كما عند الحيري في \"الكفاية\" ٢/ ٧٢/ ب وكلاهما صواب؛ لذا جمعهما المصنف في قول واحد فأحسن.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢٩٥: ولا منافاة بين هذين القولين وما تقدم فإن الملائكة في هذين اليومين يوم الممات ويوم المعاد تتجلى للمؤمنين وللكافرين، فتبشر المؤمن بالرحمة والرضوان وتخبر الكافرين بالخيبة والخسران.\n(٤) وبمفهوم المخالفة يستدل من هذِه الآية أن غير المجرمين حين يرون الملائكة تكون لهم البشرى كما قال تعالى: ﴿إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ =","vol":"19","page":386},{"text":"﴿وَيَقُولُونَ﴾ يعني: الملائكة للمجرمين ﴿حِجْرًا مَحْجُورًا﴾ أي: حرامًا محرمًا عليكم البشرى بخير (١).\nوقيل: حرامًا عليكم الجنة (٢).\nوقال بعضهم: هذا قول الكفار للملائكة (٣).\n_________\n= عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ (٣٠)﴾ [فصلت: ٣٠].\n(١) وهذا القول مروي عن مجاهد وقتادة والضحاك وأبي سعيد الخدري وعكرمة والحسن وعطاء ومقاتل وغير واحد، واختاره الطبري وابن كثير وذلك من أجل أن الحجر الحرام، ومعلوم أن الملائكة هي التي تخبر الكفار أن البشرى عليهم حرام. وبه قال الفراء في \"معاني القرآن\" ٢/ ٢٦٦، وابن قتيبة في \"تفسير غريب القرآن\" (٣١٢)، والزجاج في \"معاني القرآن\" ٤/ ٦٣، النحاس في \"معاني القرآن\" ٥/ ١٧.\nوفي \"لغات القرآن\" لابن حسنون ٦/ ب عن ابن عباس ﵄ قال: ﴿حِجْرًا مَحْجُورًا﴾ يعني: حرامًا محرمًا بلغة قريش.\nوانظر: \"جامع البيان\" للطبري ١٩/ ٢ - ٣، \"تفسير القرآن العظيم\" ابن أبي حاتم ٨/ ٢٦٧٧، \"تفسير مقاتل\" ٣/ ٢٣١، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٩٥، \"الدر المنثور\" للسيوطي ٥/ ١٢١.\n(٢) قاله ابن حبيب في \"تفسيره\" ٢١٤/ أ، ونسبه الواحدي في \"الوسيط\" ٣/ ٣٣٨، والسمعاني في \"تفسير القرآن العظيم\" ٤/ ١٥ من رواية عطاء عن ابن عباس.\nقلت: وهذا القول لا يعارض القول الأول بل هو جزء منه إذ إن الجنة من الخير.\n(٣) وهو مروي عن مجاهد وابن جريج كما سيأتي، ورجحه الشنقيطي في \"أضواء البيان\" ٦/ ٣٠٦، والقول الأول أظهر. قال ابن كثير بعد إيراده لهذا القول: وهذا القول كان كان له مأخذ ووجه ولكنه بالنسبة للسياق بعيد، لا سيما وقد نص الجمهور على خلافه \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٢٩٥.","vol":"19","page":387},{"text":"قال ابن جريج: كانت العرب إذا نزلت (١) بهم شديدة أو رأوا ما يكرهون قالوا: حجرًا محجورًا فقالوا حين عاينوا الملائكة هذا (٢).\nوقال مجاهد: يعني عَوذًا مُعاذًا، يستعيذون من الملائكة (٣).\n\n<span data-type=\"title\" id=toc-3265>٢٣ </span>- ﴿وَقَدِمْنَا﴾\nوعَمدنا ﴿إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا﴾ أي باطلًا لا ثواب له؛ لأنهم لم يعملوا (٤) لله وإنما عملوا (٥) للشيطان.\n\nواختلف المفسرون في الهباء:\nفقال بعضهم: هو الذي يرى في (٦) الكُوى (٧) من شعاع الشمس\n_________\n(١) في (م): نزل.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ٣ عنه.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧٨ كلاهما من طريق ابن أبي نجيح عنه، وأخرجه الطبري في \"جامع البيان\" ٣/ ١٨ أيضًا من طريق ابن جريج عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٢١، وزاد نسبته للفريابي وعبد بن حميد وابن المنذر.\nوهذا القول رده الطبري في \"جامع البيان\" ١٨/ ٣ حيث قال: وأما الاستعاذة فإنها الاستجارة وليست بتحريم، ومعلوم أن الكفار لا يقولون للملائكة حرام عليكم، فيوجه الكلام إلى أن ذلك خبر عن قيل المجرمين للملائكة.\n(٤) في (م): يعملوه.\n(٥) في (م): عملوه.\n(٦) في (م): من.\n(٧) جمع كُوُة وهي الثقبة في الحائط. \"لسان العرب\" لابن منظور ١٥/ ٢٣٦.","vol":"19","page":388},{"text":"كالغبار لا تمس بالأيدي ولا يرى في الظل، وهو قول الحسن (١) وعكرمة (٢) ومجاهد (٣)، وقال قتادة (٤)، وسعيد بن جبير (٥): هو ما تسفيه (٦) الرياح وتذريه من التراب وحطام الشجر. وهي رواية عطاء الخراساني عن ابن عباس - ﵄ - (٧).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٦٧ عن معمر عن الحسن، ومن طريقه الطبري في \"جامع البيان\" ١٨/ ٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧٩.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٢٢ وزاد نسبته لعبد بن حميد. وانظر: \"تفسير ابن فورك\" ٢/ ١٩/ أ، \"تفسير الحسن\" ٢/ ١٦٧.\n(٢) أخرجه البستي في \"تفسيره\" (٥٠٦) (٦٦٦)، والطبري في \"جامع البيان\" ١٨/ ٤ كلاهما من طريق سماك عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٢٢ وزاد نسبته لابن أبي شيبة وعبد بن حميد وابن المنذر.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم \"تفسير ابن فورك\" المواضع السابقة.\n(٣) أخرجه الطبري عنه في \"جامع البيان\" ١٨/ ٤ وذكره السيوطي في \"الدر المنثور\" وزاد نسبته لابن أبي شيبة وعبد بن حميد وابن المنذر.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم، \"تفسير ابن فورك\".\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٦٧، والطبري في \"جامع البيان\" ١٨/ ٤ وابن أبي حاتم عنه.\nوذكره السيوطي في \"الدر المنثور\" وزاد نسبته لعبد بن حميد وابن المنذر.\n(٥) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٤/ ب، والحيري في \"الكفاية\" ٢/ ٧٢/ ب، والبغوي في \"معالم التنزيل\" ٦/ ٧٩.\n(٦) في (م): سفته.\n(٧) أخرجه الطبري في \"جامع البيان\" ٤/ ١٨ من طريق عطاء عنه.\nوذكره البخاري في \"صحيحه\" عنه معلقًا كتاب التفسير - سُورَة الفرقان.","vol":"19","page":389},{"text":"وقال ابن زيد: هو الغبار (١).\nوقال الوالبي عن ابن عباس - ﵄ -: هو الماء المهراق (٢).\nوقال مقاتل: ما يسطع من حوافر الدواب (٣). والمنثور المتفرق (٤).\n\n<span data-type=\"title\" id=toc-3266>٢٤ </span>- قوله -﷿-: ﴿أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا﴾\nمن هؤلاء المشركين المتكبرين المفتخرين بأموالهم.\n﴿وَأَحْسَنُ مَقِيلًا﴾ موضع القائلة وهذا على التقدير. قال المفسرون: يعني: أن أهل الجنة لا يمر بهم في القيامة (٥) إلا قدر ميقات النهار من أوله إلى وقت القيلولة حتى يسكنوا مساكنهم في الجنة (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٨/ ٤ عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٨/ ٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٧٩ كلاهما من طريق علي بن أبي طلحة الوالبي عنه. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٢٢ وزاد نسبته لابن المنذر.\nوانظر: \"تفسير ابن حبيب\" ٢١٤/ أ، \"الكفاية\" للحيري ٢/ ٧٢/ ب.\n(٣) انظر: \"تفسير ابن مقاتل\" ٣/ ٢٣١، \"تفسير ابن حبيب\" ٢١٤/ أ، \"الكفاية\" للحيري ٢/ ٧٢/ ب.\n(٤) وهذِه الأقوال لا تعارض بينها إذ إن المراد ضياع أعمالهم وحقارتها إذ لم يعد عليهم منها شيء. قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٢٩٧: وحاصل هذِه الأقوال التنبيه على مضمون الآية وذلك أنهم عملوا أعمالًا اعتقدوا أنها على شيء فلما عرضت على الملك الحكيم العدل الذي لا يجوز ولا يظلم أحدًا إذا إنها لا شيء بالكلية، وشبهت في ذلك بالشيء التافه الحقير المتفرق الذي لا يقدر صاحبه منه على شيء بالكلية.\n(٥) في (م): الآخرة.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٩/ ٥ عن النخعي وابن جريج وابن عباس. =","vol":"19","page":390},{"text":"قال ابن مسعود - ﵁ -: لا ينتصف النهار يوم القيامة حتى يقيل هؤلاء في الجنة وهؤلاء في النار وقرأ: (ثم إن مقيلهم لإلى الجحيم) هكذا كان يقرؤها (١).\nوقال ابن عباس في هذِه الآية: الحساب من ذلك اليوم في أوله، وقَالَ القوم في منازلهم في الجنة (٢).\n_________\n= وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٨١ عن سعيد بن جبير.\nوقال به مقاتل كما في \"تفسيره\" ٣/ ٢٣١.\nوهذا القول لا يعارض قوله تعالى: ﴿فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ﴾ [المعارج: ٤] لأن الظاهر أن يوم القيامة يطول على الكفار ويقصر على المؤمنين، ويشير لهذا قوله تعالى: ﴿وَكَانَ يَوْمًا عَلَى الْكَافِرِينَ عَسِيرًا﴾ [الفرقان: ٢٦].\nومن المعلوم أن السرور يقصر به الزمن، والكرب والهموم سبب لطوله كما هو معروف في كلام العرب.\nانظر: \"دفع إيهام الاضطراب\" للشنقيطي (ص ٢٢٣).\n(١) أخرجه ابن المبارك في \"الزهد\" (٤٦٣)، والثوري في \"تفسيره\" (ص ٢٢٦) (٧٣٣)، والطبري في \"جامع البيان\" ٢٣/ ٦٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٨٠، والحاكم في \"المستدرك\" وصححه ٢/ ٤٣٧ (٣٥١٧) عن ابن مسعود. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٢٢، وزاد نسبته لعبد بن حميد وابن المنذر. وانظر: \"تفسير ابن حبيب\" ٢١٤/ ب، \"الكفاية\" للحيري ٢/ ٧٢/ ب، \"تفسير القرآن\" للسمعاني ٤/ ١٥، \"الوسيط\" للواحدي ٣/ ٣٣٨. والقراءة شاذة وتحمل على أنها تفسيرية.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ٥ من طريق ابن زيد عنه.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٨٠ من طريق عطاء عنه بنحوه.","vol":"19","page":391},{"text":"وروى ابن وهب (١)، عن عمرو بن الحارث (٢)، أن سعيدًا الصوّاف (٣) -أو الصرَّاف- حدثه أنه بلغه: أن يوم القيامة يقصر على المؤمنين حتى تكون كما بين العصر إلى غروب الشمس، وأنهم ليقيلون في رياض الجنة حتى يُفرغ من (٤) الناس، وقرأ هذِه الآية (٥).\n\n<span data-type=\"title\" id=toc-3267>٢٥ </span>- قوله -﷿-: ﴿وَيَوْمَ تَشَقَّقُ السَّمَاءُ﴾\nقرأ أبو عمرو وأهل الكوفة بتخفيف الشين (٦)، على الحذف والتخفيف (٧)، هاهنا وفي سورة (ق)، وقرأ الآخرون بالتشديد\n_________\n(١) عبد الله بن وهب، ثقة، حافظ عابد.\n(٢) مولى قيس بن سعد بن عبادة، ثقة.\n(٣) سعيد الصراف الحجازي، المدني روى عن إسحاق بن سعد بن عبادة وعطاء بن أبي رباح روى عنه ابن أبي شميلة قال الحافظ: مستور \"تهذيب الكمال\" ١١/ ١٢٧، \"التقريب\" (٢٤٢٧).\n(٤) ساقطة من (م).\n(٥) الحكم على الحديث:\nرجاله ثقات غير سعيد فهو مستور.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٩/ ٥ عن يونس عن ابن وهب به - بدون الشك في الصوّاف.\n(٦) وهي قراءة أبي عمرو وعاصم وحمزة والكسائي وخلف وافقهم الأعمش واليزيدي.\nانظر: \"السبعة\" لابن مجاهد (٤٦٤)، \"التيسير\" للداني (١٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٠٧.\n(٧) أي: أن الأصل (تتشقق) فحذف إحدى التائين استخفافًا لاجتماع المثلين.","vol":"19","page":392},{"text":"فيهما (١)، على معنى تتشقق السماء. ﴿بِالْغَمَامِ﴾ أي: عن الغمام (٢)، والباء وعن يتعاقبان كما يقال: رميت عن القوس وبالقوس بمعنى واحد (٣).\nقال المفسرون: وهو غمام أبيض رقيق مثل الضبابة ولم يكن إلا لبني إسرائيل في تيههم (٤)، وهو الذي قال الله: ﴿هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ وَالْمَلَائِكَةُ﴾ (٥) (٦).\n_________\n= انظر: \"الحجة\" لابن خالويه (٢٦٥)، \"الحجة\" لابن زنجلة (٥١٠)، \"الحجة\" للفارسي ٥/ ٣٤١، \"معاني القراءات\" ٢/ ٢١٦، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٢٨، \"الكشف\" لمكي ٢/ ١٤٥، \"شرح الهداية\" ٢/ ٤٤٥.\nوقوله: في سورة (ق): يعني: قوله تعالى: ﴿يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ذَلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ (٤٤)﴾ [ق: ٤٤].\n(١) انظر: المراجع السابقة في هامش (٣).\n(٢) وهو قول مقاتل في \"تفسيره\" ٣/ ٢٣١، والفراء في \"معاني القرآن\" ٢/ ٢٦٧، وابن قتيبة في \"تفسير غريب القرآن\" (٣١١)، والطبري في \"جامع البيان\" ١٨/ ٦، وابن فورك في \"تفسيره\" ٢/ ١٩/ أ.\n(٣) انظر: \"الأزهية\" للهروي (ص ٢٧٩)، \"نزهة الأعين النواظر\" لابن الجوزي (ص ٤٣٩)، \"الجنى الداني\" للمرادي (ص ٤١).\n(٤) التيه في اللغة الحيرة، وهي عقوبة من الله لبني إسرائيل استغرقت أربعين سنة يسيرون في فراسخ قليلة يومهم وليلهم فكانوا سيارةِ لا قرار لهم تائهين. قال تعالى: ﴿فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الْأَرْضِ﴾ [المائدة: ٢٦].\n(٥) البقرة: ٢١٠.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٨/ ٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٨٢ عن مجاهد، ونسبه ابن حبيب في \"تفسيره\" ٢١٤/ ب، والحيري في \"الكفاية\" ٢/ ٧٢/ ب إلى ابن عباس.\nوقال به مقاتل في \"تفسيره\" ٣/ ٢٣١ - ٢٣٢.","vol":"19","page":393},{"text":"﴿وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا﴾ هكذا قراءة العامة (١)، وقرأ ابن كثير: (ونُنْزِلُ الملائكةَ) نصب (٢).\n\n<span data-type=\"title\" id=toc-3268>٢٦ </span>- ﴿الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَنِ﴾\nخالصًا وبطلت مالك غيره.\n﴿وَكَانَ يَوْمًا عَلَى الْكَافِرِينَ عَسِيرًا﴾ صعبًا شديدًا نظيرها قوله -﷿-: ﴿فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ (٩) عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ (١٠)﴾ (٣).\nوالخطاب يدل على أنه على المؤمنين يسير (٤).\nوفي الحديث: \"إنه ليهون يوم القيامة على المؤمن حتى يكون أخف عليه من صلاة مكتوبة صلاها في الدنيا\" (٥).\n_________\n(١) أي: بنون واحدة وتشديد الزاي وفتح اللام، ورفع الملائكة وهي كذلك في مصاحفهم.\nانظر: \"السبعة\" لابن مجاهد (٤٦٤)، \"التيسير\" للداني (١٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٠٨ \"المقنع في رسم المصاحف\" (ص ١٠٩).\n(٢) وافقه ابن محيصن وهي كذلك في المصحف المكي. انظر: المراجع السابقة.\n(٣) المدثر: ٩، ١٠.\n(٤) قاله ابن حبيب في \"تفسيره\" ٢١٤/ ب، والحيري في \"الكفاية\" ٢/ ٧٢/ ب.\n(٥) أخرجه أحمد في \"مسنده\" ٣/ ٧٥ (١١٧١٧)، وأبو يعلى في \"مسنده\" ٢/ ٥٢٧ (١٣٩٠)، وابن عدي في \"الكامل\" ٣/ ١١٤، وابن أبي الدنيا في \"الأهوال\" (١٣١) (١٠٣)، والبغوي في \"معالم التنزيل\" ٨/ ٢٢١، وفي \"شرح السنة\" ١٥/ ١٢٩.\nجميعهم من طريق ابن لهيعة حدثنا دراج أبو السمح أن أبا الهيثم حدثه عن أبي سعيد الخدري عن رسول الله - ﷺ - به. =","vol":"19","page":394},{"text":"<span data-type=\"title\" id=toc-3269>٢٧ </span>- قوله -﷿-: ﴿وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ﴾\nنزلت في عقبة بن أبي معيط، وأبي بن خلف، وكانا متحابين وذلك\n_________\n= وذكره البيهقي في \"شعب الإيمان\" ١/ ٣٢٤ من هذا الطريق ثم قال وقد ذكرنا أسانيد هذِه الأحاديث في كتاب البعث ولم أقف عليه في المطبوع.\nوأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٢٩ (٧٣٣٤) من طريق ابن وهب عن عمرو بن الحارث عن دراج به.\nقلت: وإسناد هذا الحديث ضعيف وذلك أن دراج أبو السمح في روايته عن أبي الهيثم ضعف. \"تقريب التهذيب\" لابن حجر (١٨٣٣).\nقال ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٤٤٧ درَّاج وشيخه أبو الهيثم ضعيفان.\nوقال الألباني في تعليقه على \"مشكاة المصابيح\" (ح ٥٥٦٤): رواه أحمد بإسناد ضعيف.\nإلا أن الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٣٧ قال: إسناده حسن على ضعف في راويه. وحسنه العراقي في \"المغني عن حمل الأسفار\" ٤/ ٥٤٨. وأخرج أبو يعلى في \"مسنده\" ١٠/ ٤١٥ (٦٠٢٥) من حديث أبي هريرة عن النبي - ﷺ - قال: يقوم الناس لرب العالمين مقدار نصف يوم من خمسين ألف سنة، فيهون ذلك اليوم على المؤمن كتدلي الشمس للغروب إلى أن تغرب. قال الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٣٧: رواه أبو يعلى ورجاله رجال الصحيح غير إسماعيل بن عبد الله بن خالد -شيخ أبي يعلى- وهو ثقة.\nوقال العراقي في \"المغني عن حمل الأسفار\" ٤/ ٥٤٨: رواه أبو يعلى بإسناد جيد.\nوأخرجه البيهقي في \"شعب الإيمان\" ١/ ٣٢٥ (٣٦٢) من طريق ابن المبارك عن معمر عن وهب بن منبه عن أبي هريرة أظنه رفعه إلى النبي - ﷺ - قال: \"إن الله يخفف على من يشاء من عباده طول يوم القيامة كوقت صلاة مكتوبة\".\nقال البيهقي عقبه: هذا وجدته في فوائد أبي عمرو ولا أدري من القائل -أظنه، وكذلك رواه أبو سهل الأسفراييني.","vol":"19","page":395},{"text":"أن عقبة كان لا يقدم من سفر إلا صنع طعامًا فدعا إليه أشراف قومه، وكان يُكْبِرُ مجالسة النبي - ﷺ - فقدم من سفره ذات يوم فصنع طعامًا ودعا الناس فدعا رسول الله - ﷺ - إلى طعامه، فلما قربوا الطعام قال رسول الله - ﷺ -: \"ما أنا بآكل من طعامك حتى تشهد أن لا إله إلا الله وأني رسول الله\". فقال عقبة: أشهد ألا إله إلا الله وأن محمدًا رسول الله. فأكل رسول الله - ﷺ - من طعامه. وكان أبي بن خلف غائبًا فلما أُخبر بالقصة قال: صبأت يا عقبة، قال: لا والله ما صبأتُ ولكن دخل عليّ رجل فأبى أن يطعم من طعامي إلا أن أشهد له فاستحييت أن يخرج من بيتي ولم يطعم فشهدتُ له فطعم. فقال أبي: ما أنا بالذي أرضى منك أبدًا إلا أن تأتيه فتبزق في وجهه وتطأ عنقه، ففعل ذلك عقبة لعنه الله، وأخذ رحم دابة فألقاها بين كتفيه. فقال رسول الله - ﷺ -: \"لا ألقاك خارجًا من مكة إلا علوت رأسك بالسيف\" فقتل عقبة يوم بدر صبرًا (١).\nوأما أُبي بن خلف فقتله النبي - ﷺ - بيده يوم أحد في المبارزة (٢)، وأنزل الله -﷿- فيهما هذِه الآية (٣).\n_________\n(١) قتله عاصم بن ثابت بن أبي الأفلح بعرق الظَّبْيَة موقع قبل المدينة.\nانظر: \"المغازي\" للواقدي ١/ ١١٣، \"السيرة النبوية\" لابن هشام ٢/ ٦٤٤.\n(٢) انظر: \"السيرة النبوية\" لابن هشام ٣/ ١٢٩.\n(٣) أخرجه أبو نعيم في \"دلائل النبوة\" (٣٥٤) من طريق أبي صالح عن ابن عباس به.\nوأخرجه ابن مردويه وأبو نعيم في \"الدلائل\" بسند صحيح كما في \"الدر المنثور\" للسيوطي ٥/ ١٢٦ من طريق سعيد بن جبير عن ابن عباس نحوه.","vol":"19","page":396},{"text":"وقال الضحاك: لما بزق عقبة في وجه رسول الله - ﷺ - عاد بزاقه إلى (١) وجهه وانشعب شعبتين، فأحرق خديه، وكان أثر ذلك فيه حتى الموت (٢).\nوروى عطاء الخراساني عن ابن عباس - ﵄ - قال: كان أُبيّ بن خلف يحضر النبي - ﷺ - ويجالسه ويستمع إلى كلامه من غير أن يؤمن به، فزجره عقبة بن أبي معيط عن ذلك فنزلت هذِه الآية (٣).\n_________\n= وأخرجه الطبري في \"جامع البيان\" ١٩/ ٨ مختصرًا عن الشعبي. وفيه أمية بدلًا من أبي.\nوأخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٦٨، والطبري في \"جامع البيان\" ١٩/ ٨ عن مقسم مولى ابن عباس قال فذكره بنحوه.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٨٣ بسنده عن عمرو بن ميمون.\nوأخرجه الطبري في \"جامع البيان\" ١٩/ ٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٨٣ وآدم في \"تفسيره\" (٥٠٣)، والفريابي وابن أبي شيبة وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي جميعهم عن مجاهد بنحوه وفيه أمية بد، من أبي.\nوذكره مختصرًا مقاتل في \"تفسيره\" ٣/ ٢٣٢ إلا أنه قال أمية بدلًا من أبي.\nوذكرها الواحدي في \"أسباب النزول\" (٣٤٤) (٦٥٧) بلفظ المصنف من غير سند ولا راو.\nقلت: وإسناده إلى ابن عباس صحيح.\nوانظر: \"لباب النقول\" للسيوطي (١٤٨)، \"أسباب النزول\" للحميدان (٤٢٤)، \"السيرة النبوية\" لابن هشام ١/ ٣٦١.\n(١) في (م): في.\n(٢) أورده الواحدي في \"أسباب النزول\" عنه بلا سند (ص ٣٤٤) (٦٥٧).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٨٤ كلاهما من طريق عطاء عنه. =","vol":"19","page":397},{"text":"وقال الشعبي: كان عقبة بن أبي معيط خليلًا لأمية بن خلف، فأسلم عقبة فقال أمية: وجهي من وجهك حرام إن تابعت محمدًا فارتد وكفر لرضا أمية (١).\nفأنزل الله تعالى: ﴿وَيَوْمَ يَعَضُّ الظَّالِمُ﴾ الكافر، يعني: عقبة بن أبي\n_________\n= وأخرجه الطبري في \"جامع البيان\" ٨/ ١٩ أيضًا من طريق عطية العوفي عنه.\nوهي من الطرق الضعيفة عن ابن عباس ﵄ وأيضًا فالمشهور أن الذي أخذ رحم الدابة هو عقبة بن أبي معيط كما في \"صحيح البخاري\" كتاب الوضوء (٢٤٠).\nوأورده الواحدي في \"أسباب النزول\" عنه بلا سند (٣٤٤، ٧٥٦).\nوانظر: \"لباب النقول\" للسيوطي (١٤٨).\n(١) أخرجه الطبري في \"جامع البيان\" من طريق مغيرة عنه ١٩/ ٨.\nوأورده الواحدي في \"أسباب النزول\" عنه بلا سند (٣٤٤)، (٦٥٧).\nوانظر: \"لباب النقول\" للسيوطي (١٤٨).\nوأخرج ابن أبي حاتم وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٥/ ١٢٧ عن سعيد بن المسيب نحوه.\nوأخرج سعيد بن منصور وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي عن أبي مالك نحوه.\nقلت: وإدخال أمية بن خلف بدلًا من أبي بن خلف ضعيف بل الحق أنه أبي بن خلف كما ثبت عن ابن عباس بإسناد صحيح كما سبق.\nوقد عنون ابن هشام في \"السيرة النبوية\" ١/ ٣٦١ لهذِه القصة بقوله: أبي بن خلف وعقبة بن أبي معيط وما أنزل فيهما.\nقال ابن عطية \"المحرر الوجيز\" ٤/ ٢٠٨: ومن أدخل في هذِه الآية أمية بن خلف فقد وهم إلا على قول من يرى أن الظالم اسم جنس.\nقلت: ولو قيل إن أمية حصل له أن أسلم ثم كفر رضًا لعقبة بن أبي معيط كأخيه أبي، لكنه ليس سببًا لنزول الآية فمحتمل، والله أعلم.","vol":"19","page":398},{"text":"معيط بن أمية بن عبد شمس بن عبد مناف (١) ﴿عَلَى يَدَيْهِ﴾ ندمًا وأسفًا على ما فرط في جنب الله وأوبق نفسه بالمعصية والكفر بالله لأجل طاعة خليله الذي صده عن سبيل ربه ﴿يَقُولُ يَالَيْتَنِي﴾ فتح ياءه أبو عمرو (٢) ﴿اتَّخَذْتُ﴾ في الدنيا ﴿مَعَ الرَّسُولِ﴾ محمد ﴿سَبِيلًا﴾.\n\n<span data-type=\"title\" id=toc-3270>٢٨ </span>- ﴿يَاوَيْلَتَى لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا (٢٨)﴾\nيعني: أبي بن خلف الجمحي (٣).\n\n<span data-type=\"title\" id=toc-3271>٢٩ </span>- ﴿لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ﴾\nيعني: القرآن والرسول (٤) ﴿بَعْدَ إِذْ جَاءَنِي وَكَانَ الشَّيْطَانُ﴾ وهو\n_________\n(١) بإجماع أهل التفسير كما نقله عنهم السمعاني في \"تفسير القرآن العظيم\" ٤/ ١٦.\n(٢) وكذلك أبو خليد عن نافع. انظر: \"السبعة\" لابن مجاهد (٤٦٤)، \"التيسير\" للداني (١٣٤)، \"التذكرة\" لابن غلبون (٤٦٨)، \"المبسوط\" لابن مهران (٢٧٣)، \"إتحاف فضلاء البشر\" للدمياطي ٨/ ٣٠٨.\n(٣) وهو الصواب لا أمية كما سبق وذكر بعضهم أن في قراءة بعض الصحابة (ليتني لم أتخذ أبيًّا خليلًا) وهو على تقدير ثبوته من قبيل التفسير لا القراءة.\nانظر: \"أضواء البيان\" للشنقيطي ٦/ ٣١٣.\n(٤) وهذان قولان كما في \"معاني القرآن\" للفراء ٢/ ٢٦٧ وجمعهما المصنف في قول واحد، وكذا ابن حبيب في \"تفسيره\" ٢١٤/ أ، والقو لأنّ متلازمان وإن كان القول بأنه القرآن أقرب وذلك لأن الذكر في القرآن إذا أتى بهذا اللفظ، فالمراد به -غالبًا- القرآن كقوله تعالى: ﴿ذَلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ (٥٨)﴾ [آل عمران: ٥٨] وقوله: ﴿إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (٩)﴾ [الحجر: ٩] وقوله: ﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ﴾ [النحل: ٤٤] وغيرها من الآيات. والقول بأنه القرآن اقتصر عليه الطبري في \"جامع البيان\" ١٩/ ٩، ورجحه الشنقيطي في \"أضواء البيان\" ٦/ ٣١٦.","vol":"19","page":399},{"text":"كل متمرد عاتٍ من الجن والإنس وكل من صد عن سبيل الله وأطيع في معصية الله فهو شيطان ﴿لِلْإِنْسَانِ خَذُولًا﴾ عند نزول البلاء والعذاب به.\nوحكم هذِه الآيات عام في كل متحابين اجتمعا على معصية الله (١). كذلك قال (٢) بعض الحكماء.\n[١٩٩١] أنشدنيه أبو القاسم الحسن بن محمد بن جعفر (٣)، قال أنشدني أبو محمد عبد الله بن أحمد بن الصَّديق (٤)، قال أنشدنا أبو واثلة عبد الرحمن بن الحسين (٥):\nتَجَنّبْ قرين السُّوء واصْرِمْ حباله ... وأجب حبيبَ الصّدق واحذْر مراءه\nوفي الشيب ما ينهى الحليمَ عن الصِّبا ... فإنْ لم تجد عنه محيصًا فداره\nتَنلْ منه صَفْو الوُدّ ما لم تُماره ... إذا اشتعلتْ نيرانُه في عذاره (٦)\n_________\n(١) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (٢٦٢)، \"تفسير ابن حبيب\" ٢١٤/ ب، \"إعراب القرآن\" للنحاس ٣/ ١٥٨، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٣٠٢.\n(٢) في (م): فإن.\n(٣) قيل: كذبه الحاكم.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) عبد الرحمن بن الحسين الهروي، أبو واثلة المزني المروزي، حدث عن: أبيه، ومحمد بن الحسن، وروى عنه محمد بن مخلد.\nانظر: \"تاريخ بغداد\" ١٠/ ٣٨٢.\n(٦) [١٩٩١] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم، وشيخه وأبو واثلة لم يذكرا بجرح أو تعديل. =","vol":"19","page":400},{"text":"[١٩٩٢] وأنشدني أبو القاسم الحبيبي (١) قال أنشدني محمد بن عبد الله الحامدي (٢):\nاصحب خيار الناس إن لقيتهم ... والناس مثل دراهم ميزتهم (٣)\nخير الصحابة من يكون عفيفًا ... فوجدت فيها فِضّة وزيوفًا (٤)\n[١٩٩٣] أخبرنا أبو القاسم الحسن بن محمد بن جعفر المفسر (٥)، قال: حدثنا أبو سعيد عبد الرحمن بن أحمد بن محمد بن حسكا (٦)،\n_________\n= التخريج:\nالأبيات ذكرها بلا نسبة ابن حبان في \"روضة العقلاء\" (٧٢).\nوذكرها القرطبي في \"تفسيره\" بلا نسبة أيضًا ١٣/ ٢٦.\n(١) قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) في (م): ميزتها.\n(٤) [١٩٩٢] الحكم على الإسناد:\nالحبيبي تكلم فيه الحاكم، وشيخه لم أجده.\nالتخريج:\nوالأبيات ذكرها ابن حبان في \"روضة العقلاء\" (١٠٢)، قال وأنشدني محمد بن إسحاق بن حبيب الواسطي .. فذكرها.\nوذكرها القرطبي أيضًا في \"الجامع لأحكام القرآن\" بلا نسبة ١٣/ ٢٦.\n(٥) قيل: كذبه الحاكم.\n(٦) عبد الرحمن بن محمد بن حسكا، أبو سعيد القاضي الحنفي، من أهل نيسابور وكانت له رحلة إلى العراق والجزيرة، سمع أبا يعلى الموصلي، وأبا القاسم البغوي. ذكره الحاكم في \"التاريخ\"، قال أبو سعيد الحاكم: لم يكن من أصحاب =","vol":"19","page":401},{"text":"قال: أخبرنا عبد الله بن محمد بن عبد العزيز (١)، قال: حدثنا محمد بن عبد الملك بن أبي الشوارب (٢)، قال: حدثنا عبد الواحد بن زياد (٣)، قال: حدثنا عاصم (٤)، عن أبي كبشة (٥)، قال: سمعت أبا موسى (٦) - ﵁ - يقول على المنبر: قال رسول الله - ﷺ -: \"مثل (٧) الجليس الصالح مثل العطار إن لم يُنْلك من عطره، يعبق بك من ريحه، ومثل الجليس السوء مثل القَين (٨) إن لم يحرق ثيابك، يعبق بك من ريحه\" (٩).\n_________\n= الرأي أسند منه، توفي سنة (٣٧٤ هـ)، انظر \"الأنساب\" للسمعاني ٥/ ٣٨٢.\n(١) أبو القاسم البغوي، إمام ثقة، أقل المشايخ خطأ.\n(٢) أبو عبد الله البصري، صدوق.\n(٣) أبو بشير، وقيل: أبو عبيدة، ثقة، في حديث الأعمش وحده مقال.\n(٤) عاصم بن سليمان الأحول، ثقة.\n(٥) السدوسي البصري قال ابن أبي حاتم: سمع أبا موسى الأشعري، روى عنه عاصم الأحول سمعت أبي يقول ذلك، ذكره البخاري في \"الكنى\" المجردة، روى له أبو داود، مقبول \"الجرح والتعديل\" وبن أبي حاتم ٢٤/ ٢١٥، \"التهذيب\" للمزي ٢٤/ ٢١٥ \"تقريب التهذيب\" (٨٣٢٠).\n(٦) الأشعري الصحابي الجليل.\n(٧) من: (م).\n(٨) هو الذي يعمل بالحديد -الحدّاد-.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٣٥٠ قين.\n(٩) [١٩٩٣] الحكم على الإسناد:\nفيه أبو القاسم تكلم فيه الحاكم، ولكن الحديث صحيح كما سيأتي.\nالتخريح:\nأخرجه الإمام أحمد في \"مسنده\" ٤/ ٤٠٨ (١٩٦٦٥) عن عفان ثنا عبد الواحد بن =","vol":"19","page":402},{"text":"[١٩٩٤] أخبرنا أبو القاسم بن حبيب (١) لفظًا سنة ثمان وثمانين وثلاثمائة، قال: حدثنا أبو حاتم محمد بن حبان بن أحمد (٢)، قال: حدثنا محمد بن أبي على الخلادي (٣)، قال: حدثنا عبد الله ابن الصقر (٤) السُّكَّري (٥)، قال: حدثنا وهب بن محمد البناني (٦)، قال: سمعت الحارث بن وجيه (٧)، يقول: سمعت مالك بن دينار (٨)\n_________\n= زياد به بنحوه، وأخرجه البخاري، كتاب الذبائح، باب المسك (٥٥٣٤)، ومسلم، كتاب البر والصلة، باب استحباب مجالسة الصالحين ومجانبة قرناء السوء (٢٦٢٨). كلاهما من طريق بريدة بن عبد الله عن جده أبي بردة عن أبي موسى بلفظ: \"مثل الجلس الصالح والسوء كحامل المسك ونافخ الكير فحامل المسك إما أن يحذيك وإما أن تبتاع منه وإما أن تجد منه ريحًا طيبة، ونافخ الكير إما أن يحرق ثيابك وإما أن تجد ريحًا خبيثة\" وهذا لفظ البخاري.\n(١) قيل: كذبه الحاكم.\n(٢) أبو حاتم البستي، إمام، حافظ مجود.\n(٣) لم أجده.\n(٤) في الأصل: السقر. بالسين وهو خطأ، والتصويب من (م) ومصادر ترجمته.\n(٥) أبو العباس البغدادي، قال الدارقطني: صدوق، وقال الخطيب: ثقة.\n(٦) وهب بن محمد البناني البصري، لا بأس به قال ابن أبي حاتم: روى عن عبد الوارث وعبد العزيز بن مسلم وبشار بن محمد، روى عنه أبي وسألت عنه فقال: لا بأس به وقال أبو داود: كتبت عنه وكان قدريًا. انظر \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٩، \"سؤالات الأجري\" للآجري ١/ ٢٣٦.\n(٧) الحارث بن وجيه الواسبي، أبو محمد البصري، روى عن مالك بن دينار، وروى عنه أزهر بن جميل وغيره، قال يحيى بن معين: ليس حديثه بشيء، وقال البخاري وأبو حاتم في حديثه بعض المناكير، وضعفه أيضًا النسائي والحافظ. \"تهذيب الكمال\" للمزي ٥/ ٣٠٥، \"تقريب التهذيب\" (١٠٥٦).\n(٨) أبو يحيى البصري، صدوق.","vol":"19","page":403},{"text":"يقول: إنك إن تنقل الحجارة مع الأبرار خير من أن تأكل الخَبِيص (١) مع الفجار (٢).\n\n<span data-type=\"title\" id=toc-3272>٣٠ </span>- قوله ﷿: ﴿وَقَالَ الرَّسُولُ﴾\nيعني: ويقول الرسول في ذلك اليوم ﴿يَارَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا﴾ أي: قالوا فيه غير الحق فزعموا أنه سحر وشعر وسمر من الهُجْر، وهو القول السيّئ عن النخعي (٣)، ومجاهد (٤).\n_________\n(١) الخَبِيْصُ: الحلواء المخبوصة -المخلوطة- من التمر والسمن.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٢٠ (خبص)، \"المعجم الوسيط\" ١/ ٢١٦.\n(٢) [١٩٩٤] الحكم على الإسناد:\nإسناده ضعيف فيه الحارث بن وجيه ضعيف، وفيه من لم أجده.\nالتخريج: أخرجه ابن حبان عن محمد بن أبي علي به \"روضة العقلاء\" (١٠٠)، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٨٨، وآدم في \"تفسير مجاهد\" (٥٠٤) جميعهم عن النخعي، وذكره السيوطي في \"الدر المنثور\" للسيوطي ٥/ ١٢٧، وزاد نسبته للفريابي وسعيد ابن منصور وعبد بن حميد وابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٢/ ١٩/ ب، \"معاني القرآن\" للنحاس ٥/ ٢٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٨٨، وآدم في \"تفسيره\" جميعهم عن مجاهد.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٢٧ وزاد نسبته للفريابي وعبد بن حميد وابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٢/ ١٩/ ب و\"معاني القرآن\" للنحاس ٥/ ٢٣.","vol":"19","page":404},{"text":"وقال الآخرون: هو من الهجران، أي: أعرضوا عنه وتركوه (١)، فلم يؤمنوا به ولم يعملوا بما فيه (٢).\n[١٩٩٥] أخبرنا أبو الطيب الربيع من محمد الحاتمي (٣) وأبو نصر محمد بن علي بن الفضل الخزاعي (٤)، قالا: حدثنا أبو الحسن علي بن محمد بن عقبة الشيباني (٥)، قال: حدثنا أبو القاسم الخضر بن أبان\n_________\n(١) في الأصل: وتركوا وهو خطأ والمثبت من (م).\n(٢) وهو قول ابن زيد أخرجه الطبري في \"جامع البيان\" ٩/ ٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" عنه.\nوقال به مقاتل في \"تفسيره\" ٣/ ٢٣٣، والفراء في \"معاني القرآن\" ٢/ ٢٦٧.\nوذكره ابن فورك في \"تفسيره\" ٢/ ١٩/ ب وابن حبيب في \"تفسيره\" ٢١٤/ ب، والحيري في \"الكفاية\" ٢/ ٧٣/ ب، والزجاج في \"معاني القرآن\" ٤/ ٦٦، والنحاس في \"معاني القرآن\" ٥/ ٢٣. ورجحه الطبري في \"جامع البيان\" ١٩/ ٩ حيث قال: وهذا القول هو الأولى بتأويل الآية وذلك أن الله أخبر عنهم أنهم قالوا: ﴿لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيهِ﴾ وذلك هجرهم إياه، وذكر ابن القيم في \"الفوائد\" (ص ١٢٤) أن هجر القرآن أنواع: هجر سماعه والإيمان به، وهجر تحكيمه والتحاكم إليه، وهجر تدبره وتفهمه، وهجر العمل به، وهجر الأستشفاء والتداوي به، ثم قال: وكل هذا داخل في الآية: ﴿وَقَالَ الرَّسُولُ﴾ وإن كان بعض الهجر أهون من بعض.\n(٣) لم أجد له ترجمة.\n(٤) لم أجد له ترجمة.\n(٥) علي بن محمد بن عقبة أبو الحسن الشيباني الكوفي، قدم بغداد، فحدث بها عن جماعة، وروى عنه الدارقطني، قال الخطيب كان ثقة، أمينا، وقال ابن كثير: ثقة عدلًا كثير التلاوة فقيها، انظر \"تاريخ بغداد\" للخطيب ١٢/ ٧٩، \"البداية والنهاية\" لابن كثير ١١/ ١٩٢.","vol":"19","page":405},{"text":"القرشي (١)، قال: حدثنا أبو هدبة إبراهيم بن هدبة (٢)، قال: حدثنا أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ -: \"من تعلم القرآن وعلمه وعلّق مصحفًا لم يتعاهده ولم ينظر فيه، جاء يوم القيامة (متعلقا به) (٣) يقول: يا رب العالمين عبدك هذا اتخذني مهجورًا، اقضِ بيني وبينه\" (٤).\n\n<span data-type=\"title\" id=toc-3273>٣١ </span>- قوله ﷿: ﴿وَكَذَلِكَ﴾\nأي: وكما جعلنا لك يا محمد أعداء من مشركي قومك كذلك ﴿جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِنَ الْمُجْرِمِينَ﴾ أي: من مشركي قومه (٥)، فاصبر لأمري كما صبروا فإني هاديك وناصرك على من ناوأك.\n_________\n(١) أبو القاسم الكوفي: ضعيف.\n(٢) أبو هدبة البصري كذاب.\n(٣) من (م).\n(٤) [١٩٩٥ - ١٩٩٦] الحكم على الإسناد:\nإسناده موضوع فيه أبو هدبة كذاب، وفيه من لم أجده.\nالتخريج:\nعزاه الزيلعي وابن حجر والبيضاوي والقرطبي جميعهم للثعلبي.\nانظر: \"تخريج أحاديث الكشاف\" للزيلعي ٢/ ٤٥٩، وكذا \"الكاف الشاف\" لابن حجر ٣/ ٢٧٠، \"الفتح السماوي\" للمناوي ٢/ ٨٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٧.\n(٥) وكان من أشدهم عداوة للنبي - ﷺ - أبو جهل؛ لذا قال بعض المفسرين: إن الآية نزلت في أبي جهل.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٦٧، \"معاني القرآن\" للزجاج ٤/ ٦٦، \"الكفاية\" للحيري ٢/ ٧٣/ ب، \"تفسير القرآن\" للسمعاني ٤/ ١٨.","vol":"19","page":406},{"text":"﴿وَكَفَى بِرَبِّكَ هَادِيًا وَنَصِيرًا﴾ نصبًا على الحال والتمييز (١).\n\n<span data-type=\"title\" id=toc-3274>٣٢ </span>- قوله ﷿: ﴿وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ﴾\nأي: على محمد ﴿الْقُرْآنُ جُمْلَةً وَاحِدَةً﴾ كما أنزلت التوراة على موسى، والزبور على داود، والإنجيل على عيسى ﵈ جملة واحدة (٢).\nقال الله ﷿: ﴿كَذَلِكَ﴾ فعلنا ﴿لِنُثَبِّتَ بِهِ فُؤَادَكَ﴾ لتقوي به قلبك فتعيه وتحفظه، فإن الكتب نزلت على أنبياء يكتبون ويقرؤون والقرآن أنزل على نبي أمي.\nولأن من القرآن الناسخ والمنسوخ، ومنه ما هو جواب لمن سأل عن أمور ففرقناه ليكون أوعى لرسول الله - ﷺ - وأيسر على العامل (٣).\n_________\n(١) انظر: \"معاني القرآن\" ٤/ ٦٦ للزجاج، \"البحر المحيط\" لأبي حيان ٦/ ٤٩٦.\n(٢) قاله ابن حبيب في \"تفسيره\" ٢١٥/ أ.\nقال السيوطي في \"الإتقان\" ١/ ٢٨١ في مسألة إنزال الكتب المتقدمة جملة واحدة قال: هو مشهور في كلام العلماء وعلى ألسنتهم حتى كاد أن يكون إجماعًا ورجحه ورد على بعض العلماء -لعله يريد البقاعي ت ٨٨٥ - القائلين بأن الكتب السماوية نزلت مفرقة، مستدلًّا بهذِه الآية.\n(٣) ولتنجيم نزول القرآن أسرار عدة وحكم كثيرة. انظر مثلًا:\n\"البرهان\" للزركشي ١/ ٢٣١، \"الإتقان\" للسيوطي ١/ ٢٧٦ - ٢٧٧، \"مفاتيح الغيب\" للرازي ٢٤/ ٧٩، \"مناهل العرفان\" للزرقاني ١/ ٥٤، \"لمحات في علوم القرآن\" للصباغ (ص ٥٨)، \"المدخل\" لأبي شهبة (ص ٦٩)، \"مباحث في علوم القرآن\" للقطان (ص ١٠٧)، ولصبحي الصالح (ص ٤٩)، \"المرشد الوجيز\" لأبي شامة (ص ١٢٩).","vol":"19","page":407},{"text":"﴿وَرَتَّلْنَاهُ تَرْتِيلًا﴾ قال ابن عباس - ﵄ -: ورسلناه ترسيلًا (١).\nوقال النخعي (٢)، والحسن (٣): فرقناه تفريقًا آية بعد آية وشيئًا بعد شيء وكان بين أوله وآخره نحوٌ من ثلاث وعشرين سنة.\nوقال ابن زيد: وفسّرناه تفسيرًا (٤).\nوالترتيل: التبيين في ترّسل وتثبت (٥).\n\n<span data-type=\"title\" id=toc-3275>٣٣ </span>- ﴿وَلَا يَأْتُونَكَ﴾\nيا محمد هؤلاء المشركون (٦)، بمثل يضربونه في إبطال أمرك ﴿إِلَّا\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٩٠ من طريق الضحاك عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٢٨ وزاد نسبته لابن مردويه.\nوانظر: \"تفسير ابن حبيب\" ٢١٥/ ب.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١١، وابن أبي حاتم في \"تفسير القرآن العظيم\" كلاهما من طريق مغيرة عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٢٨ وزاد نسبته لابن المنذر.\nوانظر: \"معاني القرآن\" للنحاس ٥/ ٢٥.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٦٩ ومن طريقه الطبري في \"جامع البيان\" ١٩/ ١١، وابن أبي حاتم في \"تفسير القرآن العظيم\" عنه.\nوذكره في \"الدر المنثور\" للسيوطي ٥/ ١٢٨ وزاد نسبته لابن المنذر.\nوانظر: \"معاني القرآن\" للنحاس ٥/ ٢٥، \"تفسير الحسن\" ٢/ ١٦٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ١١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٩١ عنه.\n(٥) قاله ابن فورك ٢/ ٢٠/ أ.\nوانظر: \"لسان العرب\" لابن منظور ١١/ ٢٦٥، \"المعجم الوسيط\" ١/ ٣٢٧ (رتل).\n(٦) في (م): المشركين.","vol":"19","page":408},{"text":"جِئْنَاكَ بِالْحَقِّ﴾ أي: بما ترد به ما جاءوا من المثل وتبطله ﴿وَأَحْسَنَ تَفْسِيرًا﴾ بيانًا وتفصيلًا (١).\nثم وصف ما (٢) لهؤلاء المشركين وبين حالهم يوم القيامة فقال:\n\n<span data-type=\"title\" id=toc-3276>٣٤ </span>- ﴿الَّذِينَ﴾\nيعني: هم الذين ﴿يُحْشَرُونَ عَلَى وُجُوهِهِمْ﴾ فيساقون ويجرون ﴿إِلَى جَهَنَّمَ أُولَئِكَ شَرٌّ مَكَانًا وَأَضَلُّ سَبِيلًا﴾.\n[١٩٩٧] أخبرنا ابن فنجويه (٣)، قال: حدثنا ابن خرجة (٤)، قال: حدثنا الحضرمي (٥)، قال: حدثنا عثمان (٦)، قال: حدثنا (٧) بشر بن المفضل (٨)، (عن) (٩) علي بن زيد (١٠)،\n_________\n(١) وفي هذا قولان فالقول الأول: (بيانًا) مروي عن مجاهد وابن جريج.\nوالقول الثاني: (تفصيلًا) مروي عن عطاء والضحاك وقتادة والعوفي عن ابن عباس. وهما بمعنى واحد لذا جمعهما المصنف فيقول واحد وقبله الطبري فأحسنا.\nانظر: \"جامع البيان\" للطبري ١٩/ ١٠ - ١١، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٦٩١، \"الدر المنثور\" للسيوطي ٥/ ١٢٨.\n(٢) في (م): مآل.\n(٣) ثقة، صدوق كثير الرواية للمناكير.\n(٤) أبو بكر، النهاوندي، فقيه، روى عن الثقات الموضوعات.\n(٥) محمد بن عبد الله بن سليمان الملقب بمطين ثقة حافظ.\n(٦) ابن أبي شيبة الكوفي، ثقة حافظ شهير، وله أوهام.\n(٧) من: (ح).\n(٨) الرَّقاشي أبو إسماعيل البصري، ثقة ثبت عابد.\n(٩) في الأصل: على، والتصويب من (م)، (ح).\n(١٠) ابن جدعان، ضعيف.","vol":"19","page":409},{"text":"عن أوس بن (أبي) (١) أوس (٢) عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"يحشر الناس يوم القيامة على ثلاثة أثلاث: ثلث على الدواب، وثلث على وجوههم، وثلث على أقدامهم ينسلون (٣) نسلًا\" (٤).\n_________\n(١) في الأصل و(م)، (ح): أوس بن أوس. والمثبت من مصادر ترجمته والتخريج.\n(٢) مجهول.\n(٣) نَسَل الماشي يَنْسِل نَسْلًا ونَسَلًا ونَسَلانًا: أسرع.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٦٦٠ نسل.\n(٤) [١٩٩٧] الحكم على الإسناد:\nإسناده ضعيف فيه علي بن زيد بن جدعان ضعيف وفيه أوس مجهول، والحديث حسن بشواهده.\nالتخريج:\nأخرجه ابن راهوية في \"مسنده\" ١/ ١٨٠ (١٢٨) عن بشر بن المفضل به.\nوأخرجه الخطيب البغدادي في \"موضح أوهام الجمع والتفريق\" ١/ ٤٨٤، والبيهقي في \"البعث والنشور\" (ص ٤١٦)، (٢٦٢) تحقيق الصاعدي كلاهما من طرق عن بشر بن المفضل به بنحوه.\nوأخرجه الترمذي، كتاب التفسير، باب سورة بني إسرائيل (٣١٤٢)، وأحمد في \"مسنده\" ٢/ ٣٦٣ (٨٧٥٥) ٣٥٤ (٨٦٤٧)، وابن راهويه في \"مسنده\" (١٢٩)، والطيالسي في \"مسنده\" (٣٣٤)، (٢٥٦٦)، والطبري في \"جامع البيان\" ١٨/ ١٢ - ١٣ موقوفًا على أبي هريرة، والبيهقي في \"البعث والنشور\".\nجميعهم من طرق عن علي بن زيد به بنحوه وفي آخره: قيل: يا رسول الله: وكيف يمشون على وجوههم قال: \"إن الذي أمشاهم على أقدامهم قادر على أن يمشيهم على وجوههم، أما إنهم يتقون بوجوههم كل حدب وشوك\".\nوأخرجه أيضًا البزار وابن أبي شيبة كما في تخريج الزيلعي وابن حجر \"للكشاف\".\nوضعفه الألباني كما في \"ضعيف الترمذي\" (٦١٢). =","vol":"19","page":410},{"text":"<span data-type=\"title\" id=toc-3277>٣٥ </span>- قوله ﷿: ﴿وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَارُونَ وَزِيرًا﴾\nأي: معينًا وظهيرًا (١).\n\n<span data-type=\"title\" id=toc-3278>٣٦ </span>- ﴿فَقُلْنَا اذْهَبَا إِلَى الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا﴾\nيعني القبط ﴿فَدَمَّرْنَاهُمْ﴾ في الآية متروك استغني عنه بدلالة الكلام\n_________\n= إلا أن الترمذي قال حديث حسن، فلعله حسنه بشواهده، فقد أخرج الترمذي كتاب التفسير، باب سورة بني إسرائيل (٣١٤٣)، وأحمد في \"مسنده\" ٥/ ٣ (٢٠٠٣١) ٥/ ٥ (٢٠٠٥٠)، والحاكم في \"المستدرك\" ٤/ ٦٠٨ (٨٦٨٦).\nجميعهم من طريق بهز بن حكيم عن أبيه عن جده قال: قال رسول الله - ﷺ -: \"إنكم محشورون رجالًا وركبانًا وتجرون على وجوهكم\".\nقال الترمذي: حديث حسن. وصححه الحاكم في \"المستدرك\" ووافقه الذهبي.\nوحسن إسناده الألباني في \"صحيح سنن الترمذي\" (٢٥١٢).\nوأخرج النسائي كتاب الجنائز، باب البعث، ٤/ ١١٦، والحاكم في \"مستدركه\" (٨٦٨٥) عن أبي ذر قال: حدثني الصادق المصدوق - ﷺ -: \"أن الناس يحشرون ثلاثة أفواج: فوجًا طاعمين كاسين راكبين، وفوجًا يمشون ويسمعون، وفوجًا تسحبهم الملائكة على وجوههم إلى النار ... \".\nصححه الحاكم، وضعفه الألباني في \"ضعيف سنن النسائي\" (١١٨).\nوأخرج البخاري كتاب التفسير، باب قوله: ﴿الَّذِينَ يُحْشَرُونَ عَلَى وُجُوهِهِمْ إِلَى جَهَنَّمَ﴾ (٤٧٦٠)، ومسلم، كتاب صفة القيامة، باب يحشر الكافر على وجهه (٢٨٠٦). كلاهما من طريق قتادة عن أنس - ﵁ -: أن رجلًا قال يا نبي الله كيف يحشر الكافر على وجهه يوم القيامة؟ قال: \"أليس الذي أمشاه على الرجلين قادرًا على أن يمشيه على وجهه يوم القيامة\" قال قتادة: بلى وعزة ربنا.\nانظر: \"تخريج أحاديث الكشاف\" للزيلعي ٢/ ٤٦٠، \"الكاف الشاف\" لابن حجر ٣/ ٢٧٢.\n(١) قاله الطبري في \"جامع البيان\" ١٩/ ١٣، وابن فورك في \"تفسيره\" ٢/ ٢٠/ أ.","vol":"19","page":411},{"text":"عليه، تقديرها فكذبوهما فدمرناهم (١)، ﴿تَدْمِيرًا﴾ فأهلكناهم إهلاكًا.\n\n<span data-type=\"title\" id=toc-3279>٣٧ </span>- ﴿وَقَوْمَ نُوحٍ لَمَّا كَذَّبُوا الرُّسُلَ أَغْرَقْنَاهُمْ وَجَعَلْنَاهُمْ لِلنَّاسِ آيَةً﴾\nعبرة ﴿وَأَعْتَدْنَا لِلظَّالِمِينَ﴾ في الآخرة ﴿عَذَابًا أَلِيمًا﴾ سوى ما حل بهم من عاجل العذاب (في الدنيا) (٢).\n\n<span data-type=\"title\" id=toc-3280>٣٨ </span>- ﴿وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ﴾\nاختلفوا فيهم: فقال ابن عباس - ﵄ -: كانوا أصحاب آبار (٣).\nوقال وهب بن منبه: كانوا أهل بئر قعدوا عليها (وأصحاب مواشي وكانوا يعبدون الأصنام) (٤)، فوجه الله تعالى إليهم شعيبًا ﵇ يدعوهم إلى الإسلام، فأتاهم ودعاهم، فتمادوا في طغيانهم وفي أذى شعيب ﵇، فحذرهم الله ﷿ عقابه، فبينا هم حول البئر في منازلهم انهارت البئر فانخسفت بهم وبديارهم ورباعهم فهلكوا جميعًا (٥).\n_________\n(١) قاله الطبري في \"جامع البيان\" ١٩/ ١٣.\n(٢) من (م)، (ح).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٤ من طريق العوفي عنه قال: هي بئر كانت تسمى الرس. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٩٥ من طريق عكرمة عنه قال: بئر بأذربيجان.\nوانظر: \"تفسير ابن حبيب\" ٢١٥/ أ، \"الكفاية\" للحيري ٢/ ٧٤/ أ.\nوفي \"لغات القرآن\" لابن حسنون ٦/ ب عن ابن عباس قال: أصحاب الرس أصحاب أبيار بلغة أزد شنوءة ويسمون البئر (الرس).\n(٤) من (م)، (ح).\n(٥) نسبه إليه الواحدي في \"الوسيط\" ٣/ ٣٤١، والبغوي في \"معالم التنزيل\" ٦/ ٨٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢.","vol":"19","page":412},{"text":"وقال قتادة: الرس: قرية بفَلج (١) يمامة قتلوا نبيهم فأهلكهم الله تعالى (٢).\nوقال بعضهم: هم بقية ثمود قوم صالح ﵇، وهم أصحاب البئر التي (٣) ذكرها الله تعالى فيقوله: ﴿وَبِئْرٍ مُعَطَّلَةٍ وَقَصْرٍ مَشِيدٍ﴾ (٤) (٥).\nوقال سعيد بن جبير والكلبي والخليل: كان لهم نبي يقال له حنظلة ابن صفوان وكان بأرضهم جبل يقال له: دَمْخ (٦) مَصْعَده في السماء مِيْل، وكانت العنقاء (٧) تنتابه وهي كأعظم ما يكون من\n_________\n(١) فَلْج بفتح أوله وإسكان ثانيه وجيم، موضع في بلاد بني مازن.\nانظر: \"معجم ما استعجم\" للبكري ٤/ ١٠٢٧، \"معجم البلدان\" لياقوت ٤/ ٢٧٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٩٥ عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٢٩ وزاد نسبته لعبد بن حميد.\nوانظر: \"معاني القرآن\" للنحاس ٥/ ٢٧، \"عرائس المجالس\" للمؤلف (١٣١).\n(٣) في الأصل: الذي، والمثبت من (م)، (ح).\n(٤) الحج: ٤٥.\n(٥) وهو مروي عن الضحاك.\nانظر: كلام المصنف في سورة الحج في تفسيره لآية (٤٥)، \"معالم التنزيل\" للبغوي ٥/ ٣٩٠، \"عرائس المجالس\" للمصنف (١٣١).\n(٦) في الأصل: فيح، وفي (م)، (ح): فتح، والتصويب من \"معجم البلدان\" لياقوت ٢/ ٤٦٢ حيث قال: (دَمْخ بفتح أوله وسكون ثانيه وآخره خاء معجمة اسم جبل كان لأهل الرس مصعده في السماء ميل).\nوانظر: \"معجم ما استعجم\" للبكري ١/ ٥٥٦.\n(٧) العنقاء: طائر ضخم متوهم لا وجود له.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٧٦، \"المعجم الوسيط\" ٢/ ٦٣٢.","vol":"19","page":413},{"text":"الطير، وفيها من كل لون، وسموها العنقاء لطول عنقها، وكانت تكون في ذلك الجبل، تنقضّ على الطير تأكلها، فجاعت ذات يوم فأعوزتها الطير فانقضت على صبي فذهبت به، فسمّيت عنقاء مُغْرِب؛ لأنها تُغْرِب (١) بما تأخذه فتذهب به.\nثم إنها انقضّت على جارية حين ترعرعت (٢) فأخذتها فضمتها إلى جناحين لها صغيرتين سوى الجناحين الكبيرين، فطارت بهما، فشكوا ذلك إلى نبيهم فقال: اللهم خذها واقطع نسلها فأصابتها صاعقة فاحترقت، فلم ير لها أثر، فضربتها العرب مثلًا في أشعارها (٣)، ثم إنهم قتلوا نبيهم فأهلكهم الله تعالى (٤).\nوقال كعب (٥)،\n_________\n(١) من أغرب الشيء، أي: نحاه وأبعده.\n\"لسان العرب\" لابن منظور ١/ ٦٣٩، غرب، \"المعجم الوسيط\" (٦٤٧).\n(٢) ترعرع الصبي بمعنى: تحرك ونشأ وشبّ واستوت قامته، أو كاد يجاوز عشر سنين أو جاوزها \"المعجم الوسيط\" (٣٥٣).\n(٣) ومن أمثالهم (طارتْ بهم العنقاءُ).\nانظر: \"معجم الأمثال\" للميداني ٢/ ٢٨٠.\n(٤) هذِه القصة لم تثبت في كتاب الله ولا في سنة رسوله - ﷺ - ولا عن أصحابه، وهي أشبه ما تكون بالخرافة، ولا يبعد أن تكون مأخوذة من بني إسرائيل، والله أعلم. انظر: \"معالم التنزيل\" للبغوي ٦/ ٨٤، \"زاد المسير\" لابن الجوزي ٦/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣٢، \"عرائس المجالس\" للمصنف (١٣١).\n(٥) أخرجه ابن أبي شيبة وابن المنذر كما في \"الدر المنثور\" للسيوطي ٥/ ١٢٩ عن ابن عباس أنه سأل كعبًا فذكره.","vol":"19","page":414},{"text":"ومقاتل (١)، والسدي (٢): هم أصحاب رسٍّ (٣)، والرس بئر بأنطاكية (٤) قتلوا فيها حبيبًا النجار فنسبوا إليها، وهم الذين ذكرهم الله تعالى في سورة يس.\nوقيل: هم أصحاب الأخدود، والرس: هو الأخدود الذي حفروه (٥).\nوقال عكرمة: هم قوم رسّوا نبيهم في بئر (٦).\nدليله ما روى محمد بن إسحاق عن محمد بن كعب القرظي قال: قال رسول الله - ﷺ -: \"إن أول الناس يدخل الجنة يوم القيامة لعبد أسود؛ وذلك أن الله تعالى بعث نبيًا إلى أهل قريته فلم يؤمن به من أهلها أحد إلا ذلك الأسود، ثم إن أهل القرية عدوا على ذلك النبي فحفروا له بئرًا، فألقوه فيها، ثم أطبقوا عليه بحجر ضخم. قال: فكان ذلك العبد الأسود يحتطب على ظهره ثم يأتي بحطبه فيبيعه\n_________\n(١) انظر: \"تفسيره\" ٣/ ٤٥/ ب، \"تفسير ابن حبيب\" ٢١٥/ أ، \"الكفاية\" للحيري ٢/ ٧٤/ ب.\n(٢) نسبه إليه ابن حبيب والحيري والواحدي في \"الوسيط\" ٣/ ٣٤١.\n(٣) في (م): يس. وفي (ح): بئر.\n(٤) بلدة في الديار الشامية قريبة من مدينة حلب.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٢٠٠، \"معجم البلدان\" لياقوت ١/ ٢٦٦.\n(٥) قاله الطبري ورجحه في \"جامع البيان\" ١٩/ ١٤.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٩٥ عن عكرمة.\nوانظر: \"تفسير ابن فورك\" ٢/ ٢٠/ أ، \"تفسير ابن حبيب\" ٢١٥/ أ.","vol":"19","page":415},{"text":"فيشتري به طعامًا وشرابًا ثم يأتي به إلى تلك البئر فيرفع تلك الصخرة يعينه الله عليها فيدلي إليه طعامه وشرابه ثم يردها كما كانت قال: وكان كذلك ما شاء الله أن يكون، ثم إنه ذهب يومًا يحتطب كما كان يصنع فجمع حطبه وحزم حزمته وفرغ منها، فلما أراد أن يحملها وجد سِنَةً فاضطجع ونام، فضرب الله تعالى على أذنه سبع سنين إنائمًا ثم إنه هبّ فتمطى فتحول لشقه الآخر فاضطجع فنام فضرب على أذنه سبع سنين) (١) أخرى نائمًا، ثم إنه هبّ فاحتمل حزمته ولا يحسب إلا أنه نام ساعة من نهار، فجاء إلى القرية فباع حزمته ثم اشترى طعامًا وشرابًا كما كان يصنع، ثم ذهب إلى الحفرة في موضعها التي كانت فيه فالتمسه فلم يجده، وقد كان بدا لقومه فيه ما بدا فاستخرجوه فآمنوا به وصدقوه.\nقال: وكان النبي ﵇ يسألهم عن ذلك الأسود ما فعل؟\nفيقولون له: ما ندري حتى قبض الله تعالى ذلك النبي ﵇ فأهبّ الله الأسود من نومته بعد ذلك.\nفقال رسول الله - ﷺ -: \"إن ذلك الأسود لأول من يدخل الجنة\" (٢).\n_________\n(١) من (م).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٤ قال: حدثنا ابن حميد قال: حدثنا سلمة عن ابن إسحاق، عن محمد بن كعب القرظي قال: قال رسول الله - ﷺ - ..... وذكره السيوطي في \"الدر المنثور\" ٥/ ١٣٠ وزاد نسبته لابن إسحاق، وهذا الخبر ضعيف سندًا ومتنًا:\nأما السند فإن فيه ابن حميد شيخ الطبري ضعيف، وفيه محمد بن إسحاق لم =","vol":"19","page":416},{"text":"قلت: قد ذكر في هذا الحديث أنهم آمنوا بنبيهم واستخرجوه من حفرته، فلا ينبغي أن يكونوا المعنيين بقوله: ﴿وَأَصْحَابَ الرَّسِّ﴾ لأن الله تعالى أخبر عن أصحاب الرس أنه قد دمرهم تدميرًا، إلا أن يكونوا دُمّروا بأحداث أحدثوها بعد نبيهم الذي استخرجوه من الحفرة وآمنوا به فيكون ذلك وجهًا (١).\nوقد ذكر عن أمير المؤمنين علي بن أبي طالب - ﵁ - في قصة أصحاب الرس ما يصدق قول عكرمة وتفسيره.\nوهو ما يروي علي بن الحسين زين العابدين (٢)، عن أبيه (٣)، عن علي بن أبي طالب - ﵁ - أن رجلًا من أشراف بني تميم يقال له: عمرو أتاه فقال: يا أمير المؤمنين أخبرني عن أصحاب الرس في أي عصر كانوا؟ وأين كانت منازلهم؟ ومن كان ملكهم؟ وهل بعث الله تعالى إليهم رسولًا أم لا؟ وبماذا أهلكوا؟ فإني أجد في كتاب الله تعالى ذكرهم ولا أجد خبرهم.\n_________\n= يصرح بالسماع وهو صدوق يدلس والخبر أيضًا مرسل.\nوأما المتن ففيه غرابة، قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٠٧ عنه: فيه غرابة ونكارة ولعل فيه إدراجًا.\nومن غرائبه أنه لا يعرف من الأمم آمنوا جميعًا بنبيهم فلم يهلكهم الله إلا قوم يونس. قال تعالى: ﴿فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ﴾ [يونس: ٩٨].\n(١) قاله الطبري بنصه في \"جامع البيان\" ١٩/ ١٥.\n(٢) ثقة ثبت.\n(٣) صحابي جليل مشهور.","vol":"19","page":417},{"text":"فقال له علي - ﵁ -: لقد سألت عن حديث ما سألني عنه أحد قبلك ولا يحدثك به أحد بعدي، وكان من قصتهم يا أخا تميم أنهم كانوا قومًا يعبدون شجرة صنوبر يقال لها شاه درخت، وكان يافث ابن نوح غرسها على شفير عين يقال لها: دو شأن كانت أنبتت لنوح ﵇ بعد الطوفان.\nوإنما سموا أصحاب الرس: لأنهم رسّوا نبيهم في الأرض، وذلك قبل سليمان بن داود ﵇، وكانت لهم اثنتا عشرة (١) قرية على شاطئ نهر يقال له: الرس من بلاد المشرق، وبهم سمي (٢) ذلك النهر، ولم يكن يومئذ في الأرض نهر أغزر منه ولا أعذب ولا قرى أكثر سكانًا ولا أعمر منها، وكان أعظم (٣) مدائنهم اسفندياد، وهي التي ينزلها ملكهم وكان يسمى تركون بن عابور بن ياوش بن شارن بن نمرود بن كنعان.\nوبها العين والصنوبرة، وقد غرسوا في كل قرية منها حبة من طلع تلك الصنوبرة، فنبتت الحبة، وصارت شجرة عظيمة، وحرّموا ماء العين والأنهار فلا يشربون (منها هم) (٤) ولا أنعامهم، ومن فعل ذلك قتلوه، ويقولون: هي حياة آلهتنا، فلا ينبغي لأحد أن ينقص من حياتها، ويشربون هم (٥) وأنعامهم من نهر الرس الذي عليه\n_________\n(١) في (ح): اثني عشرة، وفي باقي النسخ اثنا عشر، والمثبت هو الصواب.\n(٢) في الأصل: سمع. والمثبت من (م)، (ح).\n(٣) ساقط من الأصل، وفي (ح) أعمر، والمثبت من (م).\n(٤) في الأصل: منهم، والمثبت من (م)، (ح).\n(٥) من (م)، (ح).","vol":"19","page":418},{"text":"قراهم وقد جعلوا في كل شهر من السنة في كل قرية عيدًا يجتمع إليها أهلها ويضربون على الشجرة التي بها كلة (١) من حرير فيها من أنواع الصور، ثم يأتون بشاء وبقر فيذبحونها قربانًا للشجرة ويشعلون فيها النيران بالحطب، فإذا سطع دخان تلك الذبائح وقتارها في الهواء وحال بينهم وبين النظر إلى السماء خروا للشجرة سجّدًا يبكون ويتضرعون إليها أن ترضى عنهم، وكان الشيطان يجيء ويحرك أغصانها ويصيح من ساقها صياح الصبي: أني قد رضيت عنكم عبادي، وطيبوا نفسًا وقروا عينًا، فيرفعون عند ذلك رؤوسهم ويشربون الخمر ويضربون بالمعازف، ويكونون على ذلك يومهم وليلتهم ثم ينصرفون.\nحتى إذا كانت عيد قريتهم العظمى اجتمع إليه صغيرهم وكبيرهم فضربوا عند الصنوبرة والعين سرادقًا من ديباج عليه من أنواع الصور له (٢) اثنا عشر بابًا كل باب لأهل قرية منهم، ويسجدون للصنوبرة خارجًا من السرادق، ويقربون لها الذبائح أضعاف ما قربوا للشجر التي في قراهم.\nفيجيء إبليس عند ذلك فيحرك الصنوبرة تحريكًا شديدًا ويتكلم من جوفها كلامًا جهوريًا يعدهم ويمنيهم بأكثر مما وعدتهم الشياطين كلها،\n_________\n(١) الكلة: الستر الرقيق.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٥٩٥ كلل، \"المعجم الوسيط\" ٢/ ٧٩٧.\n(٢) من (م)، (ح).","vol":"19","page":419},{"text":"فيرفعون رؤوسهم من السجود وهم من الفرح والنشاط لا يفيقون من الشراب (١)، والعزف فيكونون على ذلك اثني عشر يومًا ولياليها بعدد أعيادهم سائر السنة ثم ينصرفون.\nفلما طال كفرهم بالله تعالى وعبادتهم غيره، بعث الله سبحانه إليهم نبيًّا من بني إسرائيل من ولد يهوذ بن يعقوب ﵇، فلبث فيهم زمانًا طويلًا يدعوهم إلى عبادة الله تعالى ومعرفة ربوبيته فلا يتبعونه، فلما رأى شدة تماديهم في الغي والضلال وتركهم قبول ما دعاهم إليه من الرشد والصلاح وحضر عند قريتهم العظمى قال: يا رب إن عبادك أبوا إلا تكذيبي والكفر بك. وغدوا يعبدون شجرة لا تنفع ولا تضر فأيبس (٢) شجرهم أجمع، وأرهم قدرتك وسلطانك، فأصبح القوم وقد يبس أشجارهم كلها فهالهم ذلك، وفظعوا بها.\nفصاروا فرقتين فرقة قالت: سحر آلهتكم هذا الذي زعم أنه رسول رب الأرض والسماء إليكم، ليصرف وجوهكم عن آلهتكم إليه.\nوفرقة قالت: لا بل غضبت آلهتكم حين رأت هذا الرجل يعيبها ويقع فيها ويدعوكم إلى عبادة غيرها فحجبت حسنها وبهاءها لكي تغضبوا لها فتنتصروا منه.\nفأجمع رأيهم على قتله، فاتخذوا أنابيب طوالًا من رصاص واسعة الأفواه ثم أرسلوها في قرار العين إلى أعلى الماء واحدة فوق الأخرى\n_________\n(١) في الأصل ت الشرف، والمثبت من (م)، (ح).\n(٢) في الأصل: فليس، والمثبت من (م)، (ح).","vol":"19","page":420},{"text":"مثل البَرَابِخ (١)، ونزحوا ما فيها من الماء ثم حفروا في قرارها بئرًا ضيقة المدخل عميقة، وأرسلوا فيها نبيهم وألقموا فاها صخرة عظيمة، ثم أخرجوا الأنابيب من الماء وقالوا: نرجو الآن أن ترضى عنا آلهتنا إذا رأت أنا قد قتلنا من كان يقع فيها ويصد عن عبادتها ودفناه تحت كبيرها تشتفي منه، فيعود لها نورها ونضارتها كما كان، فبقوا عامة يومهم يسمعون أنين نبيهم ﵇ وهو يقول: سيدي قد ترى ضيق مكاني، وشدة كربي، فارحم ضعف ركني وقلة حيلتي، وعجل قبض روحي ولا تؤخر إجابة دعوتي حتى مات ﵇.\nفقال الله تعالى لجبريل ﵇: \"إن عبادي هؤلاء غرهم حلمي وأمنوا مكري وعبدوا غيري وقتلوا رسولي (٢)، وأنا المنتقم ممن عصاني ولم يخش عقابي، وإني حلفت لأجعلنهم عبرة ونكالًا للعالمين، فلم يرعهم وهم في عيدهم إلا ريح عاصف شديد الحمرة فذعروا منها، وتحيروا فيها، وانضم بعضهم إلى بعض، ثم صارت الأرض من تحتهم حجر كبريت يتوقد، وأظلتهم سحابة سوداء فألقت عليهم كالقبة حجرًا تلتهب، فذابت أبدانهم كما يذوب الرصاص في النار\". فنعوذ بالله من غضبه ودرك نقمته (٣).\n_________\n(١) جمع بَرْبَخ وهو منفذ الماء ومجراه، والبالوعة من الخزف وغيره.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٨، \"المعجم الوسيط\" ١/ ٤٦.\n(٢) في (م)، (ح): رسلي.\n(٣) الأثر أورده بطوله المصنف في \"عرائس المجالس\" (١٣٣) عن علي بن الحسين به ولم أقف له على إسناد.","vol":"19","page":421},{"text":"وقال بعض أهل العلم بأخبار الماضين وسير المتقدمين: بلغني أنه كان رسّان: أما أحدهما: فكان أهله أهل بدو وعمود وأصحاب مواش فبعث الله إليهم رسولًا فقتلوه، ثم بعث الله ﷿ إليهم رسولًا آخر وعضده بولي، فقُتل الرسول وجاهدهم الولي حتى أفحمهم.\nوكانوا يقولون: إلهنا في البحر وكانوا (١) على شفيره، وإنه يخرج إليهم من البحر شيطان في كل شهر خرجة، فيذبحون عنده ويجعلونه عيدًا.\nفقال لهم الولي: أرأيتكم إن خرج إلهكم الذي تعبدونه فدعوته فأجابني وأمرته فأطاعني أتجيبونني إلى ما دعوتكم إليه؟ قالوا: بلى فأعطوه عهودهم ومواثيقهم على ذلك، فانتظروا حتى خرج ذلك الشيطان على صورة حوت راكبًا أربعة أحوات وله عنق مستعلية وعلى رأسه مثل التاج فلما نظروا عليه خروا سجدًا، وخرج الولي إليه فقال: ائتني طوعًا أو كرهًا باسم الله الكريم، فنزل عند ذلك عن أحواته.\nفقال له الولي: ائتني عليهن لئلا يكون من القوم في أمره شك، فأتى الحوت وأتين به حتى أفضين إلى البر يجرونه ويجرهم فكذبوه بعد ذلك، فأرسل الله عليهم ريحًا فقذفهم في البحر وقذف في البحر مواشيهم وما كانوا يملكون من ذهب وفضة وآنية، فأتى الولي الصالح ﵀ إلى البحر حتى أخذ الذهب والفضة والأواني فقسمها على أصحابه بالسوية وانقطع نسل هؤلاء القوم.\n_________\n(١) في الأصل: وكان، والمثبت من (م)، (ح).","vol":"19","page":422},{"text":"وأما الآخر: فهم قوم كان لهم نهر يدعى الرس ينسبون إليه وكان فيهم أنبياء كثيرة، قلّ يوم يقوم فيهم نبي إلا قتل، وذلك النهر بمنقطع أذربيجان (١)\nبينها وبين أرمينية (٢)، فإذا قطعته مدبرًا ذاهبًا دخلت في حد أرمينية، فإذ قطعته مقبلًا دخلت حد أذربيجان.\nوكان مَنْ حولهم من أهل أرمينية يعبدون الأوثان، ومَنْ قدامهم من أهل أذربيجان يعبدون النيران.\nوهم قوم كانوا يعبدون الجواري العذاري، فإذا تمت لإحداهن ثلاثون (٣) سنة قتلوها واستبدلوا غيرها.\nوكان عرض نهرهم ثلاث فراسخ، وكان يرتفع في كل يوم وليلة حتى يبلغ أنصاف الجبال التي حوله، وكان لا ينصب في بر ولا بحر، إذا خرج من حدهم يقف ويدور ثم يرجع إليهم، فبعث الله ﷿ إليهم ثلاثين نبيًّا في شهر واحد فقتلوهم جميعًا ثم بعث (٤) إليهم نبيًّا\n_________\n(١) بالفتح ثم السكون وفتح الراء وكسر الباء الموحدة وياء ساكنة وجيم: إقليم واسع مشتمل على مدن وقلاع وخيرات بنواحي جبال العراق.\n\"معجم ما استعجم\" للبكري ١/ ١٢٩، \"معجم البلدان\" لياقوت ١/ ١٢٨.\n(٢) بكسر أوله وإسكان ثانيه بعده ميم مكسورة ثم نون مكسورة: اسم لصقع عظيم واسع في جهة الشمال.\n\"معجم ما استعجم\" للبكري ١/ ١٤١، \"معجم البلدان\" لياقوت ١/ ١٥٩.\n(٣) في الأصل: ثلثه، والتصويب من (م)، (ح).\n(٤) من (م)، (ح).","vol":"19","page":423},{"text":"وأيده بنصره وبعث معه وليًّا فجاهدهم في الله حق جهاده ونابذوه على سواء.\nفبعث الله تعالى ميكائيل ﵇، وكان ذلك في أوان وقوع الحب في الزرع، وكانوا إذ ذاك أحوج ما كانوا إلى الماء، ففجر نهرهم في البحر فانصب ما في أسفله وأتى عيونه من فوق فسدها، وبعث الله تعالى أعوانه من الملائكة خمسمائة ألف ففرقوا ما بقي في وسط النهر، ثم أمر الله ﷿ جبريل ﵇، فلم يدع في أرضهم عينًا ولا ماء ولا نهرًا إلا أيبسه بإذن الله تعالى.\nوأمر ملك الموت ﵇ فانطلق إلى المواشي فأماتها ربضة (١) واحدة وأمر الرياح الأربع: الجنوب والشمال والصّبا والدبور فضمت ما كان لهم من متاع، وألقى الله تعالى عليهم السُّبَات (٢)، ثم خففت الرياح الأربع بما كان من ذلك المتاع أجمع فنهبته في رؤوس الجبال وبطون الأودية، فأما ما كان من حلي أو تبر (٣) أو آنية فإن الله أمر الأرض فابتلعته فأصبحوا ولا ماشية عندهم ولا مال يعودون إليه ولا ماء يشربونه وأصبحت زروعهم يابسة.\n_________\n(١) الرِّبْضة: مقتل قوم قتلوا في بقعة واحدة.\nانظر: \"لسان العرب\" لابن منظور ٧/ ١٥٣ ربض، \"المعجم الوسيط\" ١/ ٣٢٣.\n(٢) السُّبات: نوم خفي كالغشية.\n\"لسان العرب\" لابن منظور ٢/ ٣٧ سبت، \"المعجم الوسيط\" ١/ ٤١٢.\n(٣) التِّبْر: فتات الذهب أو الفضة قبل أن يصاغا.\n\"المعجم الوسيط\" ١/ ٨١، \"لسان العرب\" لابن منظور ٤/ ٨٨.","vol":"19","page":424},{"text":"فآمن بالله تعالى عند ذلك قليل منهم، وهداهم الله إلى غار في جبل له طريق إلى خلفه، فنجوا وكانوا واحدًا وعشرين رجلًا وأربع نسوة وصبيين، وكان عدة الباقين من الرجال والنساء والذراري ستمائة ألف فماتوا عطشًا وجوعًا ولم يبق منهم باقية.\nثم عاد القوم المؤمنون إلى منازلهم فوجدوها قد صار أسفلها أعلاها، فدعوا الله تعالى عند ذلك مخلصين أن يحييهم بزرع وماشية وماء، ويجعله قليلًا لئلا يطغوا فأجابهم الله تعالى إلى ذلك لما علم من صدقهم.\nوأطلق لهم نهرهم وزادهم على ما سألوا، فقام أولئك بطاعة الله ظاهرة وباطنة، حتى مضى أولئك القوم، وحدث من نسلهم بعدهم قوم أطاعوا الله في الظاهر وناقضوا في الباطن، فأملى الله ﷿ لهم ثم كثرت معاصيهم فبعث الله عليهم عدوهم، فأسرع فيهم القتل.\nفبقيت شرذمة منهم، فسلط الله عليهم الطاعون فلم يبق منهم أحدًا، وبقي نهرهم ومنازلهم مائتي عام لا يسكنها أحد، ثم أتى الله تعالى بقرن بعد ذلك فنزلوها وكانوا صالحين سنين، ثم أحدثوا فاحشة، جعل الرجل يدعو (١) بنته وأخته وزوجته فينيلها جاره وصديقه وأخاه يلتمس بذلك البر والصلة، ثم ارتفعوا من ذلك إلى نوع آخر يستغنى الرجال بالرجال وتركوا النساء حتى يشبقن (٢)\n_________\n(١) من (م)، (ح).\n(٢) الشبق: شدة الشهوة. =","vol":"19","page":425},{"text":"فجاءتهن شيطانة في صورة امرأة وهي الدلهات بنت إبليس وهي أخت الشيصبان كانا في بيضة واحدة، فشهت إلى النساء ركوب بعضهن بعضًا وعلمتهن كيف يصنعن.\nفأصل ركوب النساء بعضهن بعضًا من الدلهات فسلط الله تعالى على ذلك القرن صاعقة من أول الليل (وخسفًا في آخر الليل) (١) وصيحة مع الشمس، فلما يبق منهم باقية وبادت مساكنهم (٢).\n_________\n= \"لسان العرب\" لابن منظور ١٠/ ١٧١، \"المعجم الوسيط\" ١/ ٤٧١.\n(١) من (م)، (ح).\n(٢) أورده المصنف بطوله عن بعض العلماء في \"عرائس المجالس\" (١٣٢) ولم أقف على إسناد.\nقلت: إن معرفة قصص الأمم الماضية لا يمكن إلا عن طريق الوحي أو النقل الصحيح. ولقد ذكر الله أصحاب الرس في كتابه في موضعين الأول في سورة الفرقان، قال تعالى: ﴿وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا (٣٨)﴾، والموضع الثاني في سورة ق قال تعالى: ﴿كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُودُ (١٢)﴾. ولم يفصل الله في كتابه عن اسم رسولهم وكيفية هلاكهم، والفترة الزمنية التي كانوا فيها وغير ذلك، وما ذكره المصنف وغيره عن أصحاب الرس وتعيينهم لم يستند إلى دليل يعتمد عليه، فهي روايات عن بعض التابعين ومن بعدهم وآثار منقطعة عن الصحابة وأحاديث مرفوعة بأسانيد ضعيفة وفي بعض الروايات -كما سبق- غرابة ونكارة.\nوأيضًا تلك الروايات متباينة فمنهم من يقول هم بأذربيجان، ومنهم من يقول بأنطاكية، ومنهم من يقول باليمامة، ومنهم من يقول نبيهم شعيب، ومنهم من يقول حنظلة، وغيرها من التعارضات، إلا ما قيل: إنهم أصحاب الأخدود، ورجحه الطبري فهو أسلمها وهو يحتاج إلى دليل، ولذا أرى أنه من الأسلم التوقف في ذلك بل نؤمن أنهم أمة من الأمم أصحاب رس -والرس بلغة العرب =","vol":"19","page":426},{"text":"[١٩٩٨] ويشهد لبعض هذِه القصة: ما أخبرني ابن فنجويه (١)، قال: حدثنا أبو الطيب بن حفصويه (٢)، قال: حدثنا عبد الله بن جامع (٣)، قال: حدثنا عثمان بن خُرَّزاذ (٤)، قال: حدثنا سليمان بن\n_________\n= البئر- \"لسان العرب\" ٦/ ٩٨ - كفروا بالله فأهلكهم الله تعالى، والله أعلم.\nوأما الرس البلدة المعروفة في القصيم، فليست هي المذكورة في القرآن، وإنما هو توافق أسماء، قال معالي الأستاذ العبودي في كتابه \"المعجم الجغرافي للبلاد السعودية\" -بلاد القصيم- ٣/ ١٠٣٢ في معرض حديثه عن مدينة الرس قال: وقد حملت مشابهة اسم الرس هذا، للرس الذي ورد ذكره في القرآن الكريم، بعض الباحثين إلى القول بأن الرس المذكور في القرآن هو الرس هذا الذي في القصيم، ثم نقل عن الأستاذ حمد الجاسر قوله في \"مجلة العرب\" (م ٥، ص ٦): وهناك موضع غرب القصيم يطلق عليه اسم الرس، وهو الذي ورد في شعر زهير، وأول من رأيت نسب أهل الرس إليه ما نقله أبو حيان عمن تقدمه في \"البحر المحيط\"، والقرطبي في \"تفسير القرآن العظيم\"، ومن بعده من المتأخرين الأستاذ فؤاد حمزة في كتابه \"قلب جزيرة العرب\" (ص ٢٢٤) ثم الأستاذ محمد حسين زيدان \"جريدة عكاظ\" صفر (١٣٩٠) وإن لم يصرح بذلك، غير أن القول بأن أهل الرس من هذا الموقع الذي لا يزال معروفا في القصيم قائم على أساس مجرد التسمية، وليس هناك ما يدل على صحة القول به، لأن عمران هذا المكان كان حديثا ..\n(١) ابن فنجويه، ثقة صدوق كثر الرواية للمناكير.\n(٢) لم أجد له ترجمة.\n(٣) عبد الله بن جامع، بن زياد أبو محمد الحلواني، سمع سعد بن محمد القاضي بيرون وغيره، وسمع منه أبو أحمد الحاكم، وأبو أحمد محمد بن أحمد بن الغطريف الجرجاني وغيرهما. انظر \"تاريخ دمشق\" ٧/ ٢٣٨ - ٢٣٩.\n(٤) عثمان بن عبد الله بن محمد بن خُرَّزاذ الأنطاكي سمع وأبا الوليد الطيالسي ومن في طبقتها، وحدث عنه النسائي ووثقه وأبو عوانه وآخرون، وأجاز الطبراني، وقال =","vol":"19","page":427},{"text":"عبد الرحمن (١)، قال: حدثنا الحكم بن يعلى بن عطاء (٢)، قال: حدثنا معاوية بن عمار الدهني (٣)، عن جعفر بن محمد (٤)، عن أبيه (٥) في قوله: ﴿وَأَصْحَابَ الرَّسِّ﴾ قال: \"السحاقات\" (٦).\n[١٩٩٩] وأخبرنا ابن فنجويه (٧)، قال: حدثنا عبد الله بن يوسف ابن أحمد بن مالك (٨)، قال: حدثنا الحسن بن إسماعيل\n_________\n= الحاكم: ثقة مأمون، مات سنة (٢٨١ هـ). \"تذكرة الحفاظ\" للذهبي ٢/ ٢٦٤ \"التقريب\" لابن حجر (٤٤٩٠).\n(١) أبو أيوب التميمي الدمشقي، صدوق يخطئ.\n(٢) الحكم بن يعلى بن عطاء المحاربي، قال أبو حاتم: متروك الحديث، وقال البخاري: عنده عجائب، قال ابن حجر: قلت روى عنه مجالد ويحيى بن أيوب المصري ويعرف أيضا بأبي محمد الدغثني \"التاريخ الكبير\" للبخاري ٢/ ٣٤٢ و\"اللسان\" لابن حجر ٢/ ٢٤١.\n(٣) معاوية بن عمار بن أبي معاوية الدُّهْني، ذكره ابن حبان في \"الثقات\" وقال أبو حاتم: يكتب حديثه ولا يحتج به، وقال ابن حجر: صدوق. \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٨٥، \"الثقات\" لابن حيان ٩/ ١٦٧، \"التقريب\" لابن حجر (٦٧٦٦).\n(٤) جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب الصادق، صدوق فقيه إمام.\n(٥) أبو جعفر الباقر، السجاد، ثقة فاضل.\n(٦) [١٩٩٨] الحكم على الإسناد:\nإسناده ضعيف جدا، فيه الحكم بن يعلى، متروك، وأبو الطيب لم أجده.\nالتخريج:\nلم أقف عليه عند غير المصنف.\n(٧) ثقة صدوق كثير الرواية للمناكير.\n(٨) لم أجده.","vol":"19","page":428},{"text":"الدينوري (١)، قال: حدثنا أحمد بن يحيى بن مالك السوسي (٢)، قال: حدثنا نصر بن حماد (٣)، قال: حدثنا عمر بن عبد الرحمن (٤)، عن مكحول (٥)، عن أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ -: \"إن من أشراط الساعة أن يستكفي الرجال بالرجال والنساء بالنساء وذلك السحاق\" (٦).\n_________\n(١) لم أجده.\n(٢) أبو جعفر، كوفي الأصل، وسكن بغداد، قال أبو حاتم: كتبنا عنه وسئل عنه فقال: صدوق، وذكره ابن حبان في \"الثقات\". انظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٨٢، \"الثقات\" لابن حبان ٨/ ٤٣، \"تاريخ بغداد\" للخطيب ٥/ ٢٠٢.\n(٣) نصر بن حماد بن عجلان البجلي أبو الحارث الوراق البصري، الحافظ، روى عن إسرائيل بن يونس والربيع بن صبيح وغيرهما، وروى عنه زكريا الواسطي وآخرون قال البخاري: يتكلمون فيه، وقال مسلم: ذاهب الحديث، قال ابن حجر: ضعيف، أفرط الأزدي فزعم أنه كان يضع الحديث. \"التاريخ\" للبخاري ٢/ ٢٩٤، \"تهذيب الكمال\" للمزي ٢٩/ ٣٤٢، \"التقريب\" لابن حجر (٧١٠٩).\n(٤) لم أجده.\n(٥) الشامي، ثقة فقيه كثير الإرسال.\n(٦) [١٩٩٩] الحكم على الإسناد:\nإسناده ضعيف فيه نصر بن حماد ضعيف، وفيه من لم أجده.\nالتخريج:\nأخرجه ابن حبان في \"المجروحين\" ٢/ ١٨٢، والخطيب البغدادي في \"تاريخ بغداد\" ٩/ ٣٠، وتمام الرازي في \"فوائده\" ٢/ ٦٨٦ (١٢٢٢)، وابن عساكر في \"تاريخ دمشق\" ١٠/ ١١٩، جميعهم من طرق عن مكحول عن واثلة بن الأسقع وأنس بن مالك نحوه.\nورواه مختصرا بنحوه أبو يعلى في \"مسنده\" ١٣/ ٤٧٦ (٧٤٩١)، والطبراني في \"المعجم الكبير\" ٢٢/ ٦٣ (١٥٣)، وابن عدي في \"الكامل\" ٥/ ١٧٤، في ترجمة =","vol":"19","page":429},{"text":"(و\"الرس\" في كلام العرب: كل محفور مثل البئر والمعدن والقبر ونحوها (١) جمعها رساس. قال الشاعر:\nسَبَقْتُ إلى فَرَطٍ ناهلٍ ... تَنَابلة يَحفِرونَ الرِّسَاسَا (٢» (٣).\nوقال أبو عبيدة: الرس كل ركية لم تطو بالحجارة والآجر والخشب (٤).\nقوله ﷿: ﴿وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا﴾.\n_________\n= عثمان بن عبد الرحمن الطرائفي، من طريق بقية بن الوليد عن عثمان عن عنبسة عن مكحول عن واثلة بن الأسقع مرفوعًا قال الهيثمي في \"مجمع الزوائد\" ٦/ ٢٥٦: رواه الطبراني وأبو يعلى ورجاله ثقات.\nوأخرج ابن حبان في \"المجروحين\" ١/ ١٩٠ في ترجمة بشر بن عون من طريق مكحول عن واثلة بلفظ: \"لا تذهب الدنيا، حتى يستغني الرجال بالرجال، والنساء بالنساء، والسحاق زنًا فيما بينهن\" وحكم عليه بالوضع.\n(١) انظر: \"لسان العرب\" لابن منظور ٦/ ٩٨ رسس، \"المعجم الوسيط\" ١/ ٣٤٣، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٣٧٣، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٥٢).\n(٢) البيت للنابغة الجعدي في \"ديوانه\" (ص ٨٢)، \"تفسير غريب القرآن\" لابن قتيبة (٣١٣)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٧٥ (٢٢٣)، \"لسان العرب\" لابن منظور ٧/ ٤٠٢.\nوالشاهد قوله: (الرساسا) حيث جاءت مجموعة.\n(٣) ما بين القوسين قاله الطبري في \"جامع البيان\" ١٩/ ١٤.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٢٣.\nونسبه إليه ابن حبيب في \"تفسيره\" ٢١٥/ أ، والحيري في \"الكفاية\" ٢/ ٧٤/ أ.","vol":"19","page":430},{"text":"<span data-type=\"title\" id=toc-3281>٣٩ </span>- ﴿وَكُلًّا ضَرَبْنَا لَهُ الْأَمْثَالَ﴾\nفي إقامة الحجة فلم نهلكهم إلا بعد الإعذار والإنذار (١).\n﴿وَكُلًّا تَبَّرْنَا تَتْبِيرًا﴾ أهلكنا إهلاكًا (٢).\nوقال المؤرج. والأخفش (٣): كسرنا تكسيرًا (٤).\n\n<span data-type=\"title\" id=toc-3282>٤٠ </span>- قوله ﷿: ﴿وَلَقَدْ أَتَوْا عَلَى الْقَرْيَةِ الَّتِي أُمْطِرَتْ مَطَرَ السَّوْءِ﴾\nيعني: الحجارة وهي قرية قوم لوط، وكانت خمس قرى، فأهلك الله تعالى أربعًا وبقيت الخامسة واسمها صُغَر (٥)، وكان أهلها لا يعملون ذلك العمل الخبيث (٦).\n_________\n(١) من (م)، (ح).\n(٢) قاله ابن حبيب في \"تفسيره\" ٢١٥/ أ، وفي \"لغات القرآن\" لابن حسنون ٦/ ب عن ابن عباس - ﵄ - قال: أهلكنا بلغة سبأ.\n(٣) لم أقف عليه في \"معاني القرآن\" له.\nونسبه إليه ابن حبيب والحيري.\n(٤) قال الزجاج في \"معاني القرآن\" ٤/ ٦٨: التتبير: التدمير والهلاك وكل شيء كسرته وفتته فقد تبرته.\nوأخرج الطبري في \"جامع البيان\" ١٩/ ١٦ عن سعيد بن جبير أنها نبطية، والصواب أنها عربية لأنها وردت متصرفة في القرآن الكريم.\n(٥) صُغَر على وزن زُفَر وصرد واللغة الفصحية فيها زُغَر وهي قرية بمشارف الشام، قيل: سميت بذلك نسبة لزغر بنت لوط ﵇، وفيها عين زغر تغور في آخر الزمان وهي من علامات القيامة، وجاء ذكرها في حديث الجساسة.\nانظر: \"معجم ما استعجم\" للبكري ٢/ ٦٩٩، \"معجم البلدان\" لياقوت ٣/ ١٤٢، ٤١١.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦ عن ابن عباس وفيه (صعوة) بدلًا من صُغَر. وانظر: \"عرائس المجالس\" (٩٣)، \"معجم البلدان\" لياقوت ٣/ ٤١١.","vol":"19","page":431},{"text":"﴿أَفَلَمْ يَكُونُوا يَرَوْنَهَا﴾ إذا مروا بها في أسفارهم فيعتبروا ولتذكروا.\nقال الله تعالى ﴿بَلْ كَانُوا لَا يَرْجُونَ﴾ يخافون (١) ﴿نُشُورًا﴾ بعثًا.\n\n<span data-type=\"title\" id=toc-3283>٤١ </span>- ﴿وَإِذَا رَأَوْكَ إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا﴾\nنزلت في أبي جهل (٢) كان إذا مر بأصحابه على رسول الله - ﷺ - قال مستهزئًا: ﴿أَهَذَا الَّذِي بَعَثَ اللَّهُ رَسُولًا﴾.\n\n<span data-type=\"title\" id=toc-3284>٤٢ </span>- ﴿إِنْ كَادَ﴾\nقد كاد ﴿لَيُضِلُّنَا عَنْ آلِهَتِنَا﴾ فيصدنا عن عبادتها ﴿لَوْلَا أَنْ صَبَرْنَا عَلَيْهَا﴾ لصرفنا عنها.\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٩٨ عن قتادة، وقاله النحاس كما في \"معاني القرآن\" له ٥/ ٢٨ ومذهب من ينكر الأضداد أن (يرجون) على بابه، والمعنى: بل كانوا لا يرجون ثواب من عمل خيرًا بعد البعث فركبوا المعاصي، وهذا مذهب الزجاج.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٦٩، \"إعراب القرآن\" للنحاس ٣/ ١٦٢.\n(٢) قاله مقاتل كما في \"تفسيره\" ٣/ ٢٣٥، وابن حبيب في \"تفسيره\" ٢١٥/ ب، والحيري في \"الكفاية\" ٢/ ٧٤/ أ، ولا شك أن أبا جهل من أشد الناس عداوة للنبي - ﷺ -. انظر \"السيرة النبوية\" لابن هشام (١٩١) (٢٧٤ - ٢٧٧).\nلكن الآية عامة في المشركين، وأبو جهل أحدهم فلا تخصص به.\nلذا قال الطبري في \"جامع البيان\" لهذِه الآية ١٩/ ١٧ يقول تعالى ذكره لنبيه محمد - ﷺ -: وإذا رآك هؤلاء المشركون الذين قصصت عليك قصصهم إن يتخذونك إلا هزوًا.\nقلت: وهذا هو الأولى.","vol":"19","page":432},{"text":"﴿وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلًا﴾ وهذا وعيد لهم.\n\n<span data-type=\"title\" id=toc-3285>٤٣ </span>- قوله ﷿: ﴿أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ﴾\nوذلك أن الرجل من المشركين كان يعبد الحجر والصنم فإذا رأى أحسن منه رمى به (١)، وأخذ الآخر فعبده (٢).\nقال ابن عباس - ﵄ -: الهوى إله يعبد من دون الله (٣).\n﴿أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلًا﴾ أي: حفيظًا من الخروج إلى هذا الفساد.\n_________\n(١) من (م)، (ح).\n(٢) أخرج نحوه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٩٩ عن ابن عباس وقال: وروي عن سعيد بن جبير نحو ذلك، ونسبه السمعاني في \"تفسير القرآن العظيم\" ٤/ ٢١ للمفسرين.\nوانظر: \"جامع البيان\" للطبري ١٩/ ١٧، \"تفسير ابن فورك\" ٢/ ٢١/ أ.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٥/ ب، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٠ عن ابن عباس قال: ذلك الكافر أتخذ إلهه بغير هدى من الله ولا برهان فأضله الله.\nوأخرج الطبراني في \"المعجم الكبير\" ٨/ ١٠٣ (٧٥٠٢) عن أبي أمامة قال: قال رسول الله - ﷺ -: \"ما تحت ظل السماء من إله يعبد من دون الله أعظم عند الله من هوى متبع\" وهو حديث ضعيف جدًّا فيه الحسن بن دينار متروك \"مجمع الزوائد\" ١/ ١٨٨.\nوانظر: \"الفوائد المجموعة\" للشوكاني (٧١٥).\nوقد ختم ابن قيم الجوزية كتابه \"روضة المحبين\" بذكر خمسين سببًا للتخلص من الهوى فلتراجع.","vol":"19","page":433},{"text":"نسختها آية الجهاد (١).\n\n<span data-type=\"title\" id=toc-3286>٤٤ </span>- ﴿أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ﴾\nما تقول سماع طالب للإفهام ﴿أَوْ يَعْقِلُونَ﴾ ما يعاينون من الحجج والإعلام.\n﴿إِنْ هُمْ﴾ ما هم ﴿إِلَّا كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلًا﴾ لأن البهائم تهتدي إلى مراعيها ومشاربها، وتنقاد لأربابها التي تعلفها وتتعهدها.\nوهؤلاء الكفار لا يعرفون طريق الحق ولا يطيعون ربهم الذي خلقهم ورزقهم (٢).\n_________\n(١) يعني: قوله تعالى: ﴿فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ [التوبة: ٥] وتسمى آية السيف وآية القتال.\nقاله ابن حبيب في \"تفسيره\" ٢١٥/ ب، والحيري في \"الكفاية\" ٢/ ٧٤/ ب، ونسبه الواحدي في \"الوسيط\" ٣/ ٣٤١، للكلبي، وكذا ابن الجوزي في \"الناسخ والمنسوخ\" (٤١٤).\nوقال ابن الجوزي: وليس -يعني: النسخ- بصحيح؛ لأن المعنى أفأنت تكون حفيظًا عليه تحفظه من أتباع هواه فليس للنسخ وجه.\nقلت: وهو كما قال، فالنسخ غير ظاهر هنا؛ لأن الآية تخبر عن حال الرسول - ﷺ - وأن مهمته البلاغ وليس إليه هداية أحد -هداية توفيق وإلهام- إلا بإذن الله، قال تعالى: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ﴾ فمن اتخذ إلهه هواه لا يكون الرسول - ﷺ - حفيظًا عليه ومسؤلًا عنه بعد أن أرشده، ثم إن الجهاد لا يمكن أن يمنع الناس من اتخاذ أهوائهم إلهًا من دون الله.\n(٢) قاله الطبري في \"جامع البيان\" ١٩/ ١٨.","vol":"19","page":434},{"text":"<span data-type=\"title\" id=toc-3287>٤٥ </span>- قوله ﷿: ﴿أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ﴾\nمعناه ألم تر إلى مَدِّ ربك الظلَّ وهو (١) ما بين طلوع الفجر إلى طلوع الشمس (٢).\nوإنما جعله ممدودًا؛ لأنه ظل لا شمس معه كما قال في ظل الجنة: ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ (٣)، إذ لم يكن معه شمس.\n﴿وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا﴾ دائمًا ثابتًا لا يزول ولا تذهبه الشمس (٤).\nقال أبو عبيدة: الظل ما نسخته الشمس وهو بالغداة، والفيء: ما نسخ الشمس وهو بعد الزوال، وسمي فيئًا؛ لأنه فاء من جانب المشرق إلى جانب المغرب (٥).\n﴿ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ﴾ أي: على الظل ﴿دَلِيلًا﴾، ومعنى دلالتها عليه: أنه لو لم تكن الشمس لما عرف الظل، إذ الأشياء تعرف بأضدادها، فالظل يتبع الشمس في طوله وقصره كما يتبع السائرُ\n_________\n(١) في الأصل: وهي والمثبت من (م)، (ح).\n(٢) وهو قول جمهور المفسرين.\nانظر: \"جامع البيان\" للطبري ١٩/ ١٨، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٧٠١، \"الدر المنثور\" للسيوطي ٥/ ١٣٣.\n(٣) الواقعة: ٣٠.\n(٤) قاله الطبري في \"جامع البيان\" ١٩/ ١٩ ثم قال: وبنحو الذي قلنا قال أهل التأويل، ثم أخرجه عن ابن عباس ومجاهد وابن زيد.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٧٥، ونسبه إليه ابن حبيب في \"تفسيره\" ٢١٥/ ب، وابن فورك في \"تفسيره\" ٢/ ٢١/ أ.","vol":"19","page":435},{"text":"الدليلَ، فإذا ارتفعت الشمس قصر، وإن انحطت طال (١).\n\n<span data-type=\"title\" id=toc-3288>٤٦ </span>- ﴿ثُمَّ قَبَضْنَاهُ﴾\nيعني الظل ﴿إِلَيْنَا قَبْضًا يَسِيرًا﴾ بالشمس التي يأتي بها فتنسخه، ومعنى قوله: ﴿يَسِيرًا﴾ أي: خفيًّا سريعًا (٢).\nوالقبض: جمع الأجزاء المنبسطة (٣)، وأراد هنا النقل اللطاف (٤).\n\n<span data-type=\"title\" id=toc-3289>٤٧ </span>- قوله ﷿: ﴿وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا﴾\nأي: سترًا تستترون به وتسكنون فيه. ﴿وَالنَّوْمَ سُبَاتًا﴾ راحة لأبدانكم وقطعًا لعملكم وأصل السبت: القطع ومنه يوم السبت، والنعال السبتية (٥).\n_________\n(١) قاله الطبري في \"جامع البيان\" ١٩/ ١٩، وانظر \"تفسير ابن فورك\" ٢/ ٢٠/ أ، \"معاني القرآن\" للنحاس ٥/ ٣٢.\n(٢) وهذان قولان، فالقول الأول -خفيًّا- أخرجه الطبري في \"جامع البيان\" عن مجاهد ١٩/ ٢٠.\nوقال به ابن قتيبة في \"تفسير غريب القرآن\" (٣١٣)، ثم قال: كذلك هو في بعض اللغات، ورجحه النحاس في \"معاني القرآن\" ٥/ ٣١.\nوالقول الثاني -سريعًا- أخرجه الطبري في \"جامع البيان\" ١٩/ ٢٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٠٣ من طريق علي بن أبي طلحة عن ابن عباس وقال به الضحاك.\nوجمعها الطبري فيقول واحد -وهو الأولى- وتبعه المصنف فأحسن.\n(٣) انظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ٥٠، \"لسان العرب\" لابن منظور ٧/ ٢١٣.\n(٤) في (م): اللطيف.\n(٥) وقيل: إن أصل السبت يدل على راحة وسكون. =","vol":"19","page":436},{"text":"﴿وَجَعَلَ النَّهَارَ نُشُورًا﴾ أي: يقظة وحياة تنتشرون فيه، وتنتشرون لأشغالكم.\n\n<span data-type=\"title\" id=toc-3290>٤٨ </span>- قوله ﷿: ﴿وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا﴾\nطاهرًا في نفسه مطهرًا لغيره (١).\n\n<span data-type=\"title\" id=toc-3291>٤٩ </span>- ﴿لِنُحْيِيَ بِهِ بَلْدَةً مَيْتًا﴾\nولم يقل: ميتة؛ لأنه رجع به إلى المكان والموضع (٢).\nقال كعب: المطر روح الأرض (٣).\n﴿وَنُسْقِيَهُ﴾ قراءة العامة بضم النون، وروى المفضل والبُرْجُمي عن عاصم بفتح النون، وهي قراءة أمير المؤمنين عمر بن الخطاب\n_________\n= انظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٢٥، \"لسان العرب\" لابن منظور ٢/ ٣٧ سبت، \"المعجم الوسيط\" ١/ ٤١٢، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٩٢).\n(١) قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣١١: طهورًا أي: آلة يتطهر بها كالسحور والوقود وما جرى مجراهما، فهذا أصح ما يقال في ذلك، وأما من قال: إنه مفعول بمعنى فاعل، أو أنه مبني للمبالغة والتعدي فعلى كل منها إشكالات من حيث اللغة والحكم.\n(٢) قاله أبو عبيدة في \"مجاز القرآن\" ٢/ ٧٦، والطبري في \"جامع البيان\" ١٩/ ٢١.\nوقال الزجاج في \"معاني القرآن\" ٤/ ٧١: لأن معنى البلد والبلدة واحد.\nوقيل كما في \"مجاز القرآن\" لأبي عبيدة: الأرض التي ليس فيها نبات ميت بلا هاء، والروحانية إذا ماتت فهي ميتة بالهاء.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٥٦.","vol":"19","page":437},{"text":"- ﵁ - (١).\n﴿مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا﴾ والأناسي جمع الإنسان، وأصله: أناسين مثل بستان وبساتين فجعل الياء عوضًا من النون (٢)، وإن قيل: هو جمع (إنسي) (٣)، فهو أيضًا مذهب صحيح كما يجمع القُرْقُور (٤): قَرَاقير وقَراقر (٥).\n[٢٠٠٠] أخبرنا ابن فنجويه (٦)، قال: حدثنا مخلد بن جعفر البَاقَرْحي (٧)، قال: حدثنا الحسن بن عَلُّويه (٨)، قال: حدثنا\n_________\n(١) وهي قراءة شاذة فهي مروية من الطرق الشاذة عن عاصم.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران (٢٧١)، \"الغاية في القراءات\" لابن مهران (٣٤٢)، \"التذكرة\" لابن غلبون (٣٦٥)، \"مختصر في شواذ القرآن\" لابن خالويه (١٠٦)، \"تفسير ابن حبيب\" ٢١٥/ ب، وفي بعضها أن البرجمي مختلف عنه فيها.\n(٢) وهو قول الفراء وسيبويه.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٧٠، وللزجاج ٤/ ٧١، وللنحاس ٥/ ٣٥، \"إعراب القرآن\" للنحاس ٣/ ١٦٣، \"الكتاب\" لسيبويه ٣/ ٣٧٩، \"جامع البيان\" للطبري ١٩/ ١٩، \"تفسير ابن فورك\" ٢/ ٢١/ أ، \"البحر المحيط\" لأبي حيان ٦/ ٤٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٥٦.\n(٣) في الأصل: أنيسي، والمثبت من (م)، (ح).\n(٤) القُرقُور: ضرب من السفن، وقيل: السفينة العظيمة أو الطويلة.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٩٠ قرر، \"المعجم الوسيط\" ٢/ ٧٢٩.\n(٥) وهو قول الأخفش والمبرد والزجاج وأحد قولي الفراء. انظر: هامش (٣).\n(٦) ثقة صدوق كثير الرواية للمناكير.\n(٧) أبو علي الفارسي، اختلط بعد أن كان أمره مستقيمًا.\n(٨) ابن علُّويه البغدادي القطان، ثقة.","vol":"19","page":438},{"text":"إسماعيل بن عيسى (١) قال: حدثنا إسحاق بن بشر (٢) قال: حدثنا ابن إسحاق (٣) وابن جريج (٤) ومقاتل (٥) كلهم قالوا وبلغوا به ابن مسعود - ﵁ - أن النبي - ﷺ - قال: \"ليس من سنة بأمطر من أخرى ولكن الله تعالى قسم هذِه الأرزاق فجعلها في السماء الدنيا، في هذا القطر ينزل منه بكل سنة (٦)، بكيل معلوم ووزن معلوم، ولكن إذا عمل قوم بالمعاصي حول الله تعالى ذلك إلى غيرهم فإذا عصوا جميعًا، صرف الله تعالى ذلك على الفيافي (٧) والبحار\" (٨).\n_________\n(١) البغدادي العطار ضعفه الأزدي، وصححه غيره.\n(٢) أبو حذيفة البخاري، كذاب.\n(٣) صاحب المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(٤) ثقة فقيه فاضل وكان يدلس ويرسل.\n(٥) مقاتل بن سليمان بن بشر المفسر كذبوه وهجروه.\n(٦) في (ح): في كل سنة.\n(٧) في (م): القفار.\n(٨) [٢٠٠٠] الحكم على الإسناد:\nضعيف جدًا فيه إسحاق بن بشر كذاب، وفي سنده انقطاع أيضًا، والصحيح أنه موقوف.\nالتخريج:\nأخرجه العقيلي في \"الضعفاء\" ٣/ ٢٢٨ (١٢٢٩)، وابن حبان في \"الثقات\" ٨/ ٤٦٢، وأبو نعيم في \"حلية الأولياء\" ٧/ ٢٠٨، والبيهقي في \"السنن الكبرى\" ٣/ ٣٦٣ جميعهم من طريق شعبة عن أبي إسحاق عن أبي الأحوص عن ابن مسعود قال: قال النبي - ﷺ -: \"ما أحد بأكسب من أحد ولا عام بأمطر من عام ولكن الله يصرف حيث يحب\". =","vol":"19","page":439},{"text":"<span data-type=\"title\" id=toc-3292>٥٠ </span>- ﴿وَلَقَدْ صَرَّفْنَاهُ﴾\nيعني: المطر (١)، ﴿بَيْنَهُمْ﴾ عامًا بعد عام وفي بلدة دون أخرى (٢).\nوقيل: صرفناه بينهم وابلًا (٣)،\n_________\n= وأخرجه ابن مردويه في \"تفسيره\" كما في \"تخريج أحاديث الكشاف\" للزيلعي ٢/ ٤٦٤ من حديث حماد بن شعيب عن الأعمش عن أبي وائل عن ابن مسعود مرفوعًا.\nوالصواب أنه موقوف على ابن مسعود، فقد قال العقيلي بعدما أخرجه مرفوعًا عن ابن مسعود وقال: هذا أولى. وقال البيهقي: لا يتابع كذا روي مرفوعًا بهذا الإسناد والصحيح موقوف، ثم أخرجه موقوفًا على ابن مسعود.\nوأخرجه الطبري في \"جامع البيان\" ١٩/ ٢٢ موقوفًا على ابن مسعود.\nوأخرجه الطبري في \"جامع البيان\" ١٩/ ٢٢ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٠٦، والحاكم في \"المستدرك\" ٢/ ٤٣٧ (٣٥٢٠) وصححه ووافقه الذهبي.\nوأخرجه البيهقي في \"السنن الكبرى\" ٣/ ٣٦٣ جميعهم من طريق الحسن بن مسلم عن سعيد بن جبير عن ابن عباس قال: ما من عام بأقل مطرًا من عام ولكن الله يصرفه حيث يشاء.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٣٥ وزاد نسبته لعبد بن حميد وابن المنذر.\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٠٦ عن مجاهد وقال به مقاتل ٣/ ٢٣٧.\nونسبه السمعاني في \"تفسير القرآن العظيم\" ٤/ ٢٥ لأكثر أهل التفسير.\nوانظر: \"معاني القرآن\" للزجاج ٤/ ٧١، وللنحاس ٥/ ٣٥، \"تفسير غريب القرآن\" (٣١٤)، \"تفسير ابن حبيب\" ٢١٥/ ب.\n(٢) في (م)، (ح): بلدة. وهو قول أكثر المفسرين. انظر: المراجع السابقة.\n(٣) الوَبْل والوابِلُ: المطر الشديد الضخم القطر. =","vol":"19","page":440},{"text":"وطَشًّا (١)، ورِهامًا (٢)، ورذاذًا (٣) (٤).\nوقيل: التصريف راجع إلى الريح.\n﴿لِيَذَّكَّرُوا فَأَبَى أَكْثَرُ النَّاسِ إِلَّا كُفُورًا﴾ جحودًا. وقيل: هو قولهم: مطرنا بنوء كذا وكذا (٥).\n_________\n= انظر: \"لسان العرب\" لابن منظور ١١/ ٧٢٠ وبل، \"المعجم الوسيط\" ٢/ ١٠٠٩.\n(١) الطَّشّ والطَّيش: المطر الضعيف وهو فوق الرذاذ.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٣١١ طش، \"المعجم الوسيط\" ٢/ ٥٥٧.\n(٢) الرِّهَام بالكسر: المطر الضعيف الدائم الصغير القطر.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٢٥٧ رهم، \"المعجم الوسيط\" ١/ ٣٧٨.\n(٣) الرَّذاذ: المطر، وقيل: الساكن الدائم الصغار القطر كأنه غبار.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٤٩٢ رذذ، \"المعجم الوسيط\" ١/ ٣٤٠.\n(٤) نسبه ابن حبيب ٢١٥/ ب لأهل المعاني.\nقلت: وكلا القولين داخلان في معنى التصريف.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٩/ ٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٠٧ عن عكرمة.\nوقال به الزجاج في \"معاني القرآن\" ٤/ ٧١، والنحاس في \"معاني القرآن\" ٥/ ٣٦، وقال النحاس في \"إعراب القرآن\" ٣/ ١٦٣: لا يعلم بين أهل التفسير اختلافًا أن الكفر هاهنا قولهم: مطرنا بنوء كذا وكذا.\nقلت: ولا تعارض بين القولين إذ يجمعهما جحود نعمة الله بالمطر ونسبتها لغيره ويدل على ذلك قوله - ﷺبعد صلاة الصبح بالحديبية في أثر مطر: هل تدرون ماذا قال ربكم؟ قالوا الله ورسوله أعلم؟ قال: \"أصبح من عبادي مؤمن بي وكافر فأما من قال مطرنا بنوء كذا وكذا فذلك كافر بي مؤمن بالكوكب\" متفق عليه، البخاري، الأذان (٨٤٦) ومسلم الإيمان (٨١).","vol":"19","page":441},{"text":"<span data-type=\"title\" id=toc-3293>٥١ </span>- ﴿وَلَوْ شِئْنَا لَبَعَثْنَا فِي كُلِّ قَرْيَةٍ نَذِيرًا (٥١)﴾\nرسولًا ولقسمنا النذر بينهم كما قسمنا (١) المطر، فحينئذ يخف عليك أعباء النبوة، ولكن حملناك ثقل نذارة جميع القرى لتستوجب بصبرك عليه ما أعتدنا لك من الكرامة الهنية والدرجة الرفيعة (٢).\n\n<span data-type=\"title\" id=toc-3294>٥٢ </span>- ﴿فَلَا تُطِعِ الْكَافِرِينَ﴾\nفيما يدعونك من عبادة آلهتهم وموافقتهم (٣)، ومداهنتهم.\n﴿وَجَاهِدْهُمْ بِهِ﴾ بالقرآن (٤) ﴿جِهَادًا كَبِيرًا﴾.\n\n<span data-type=\"title\" id=toc-3295>٥٣ </span>- قوله ﷿: ﴿وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ﴾\nأي: خلطهما وخلّى وأفاض أحدهما في الآخر. وأصل المرج: الخلط والإرسال (٥)،\n_________\n(١) في (ح): قسمت.\n(٢) قاله الطبري في \"جامع البيان\" ١٩/ ٢٣.\n(٣) في (م): ومقاربتهم.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ٢٣ من طريق ابن جريج عن ابن عباس - ﵄ -.\nوقال به مقاتل في \"تفسيره\" ٣/ ٢٣٧.\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (٣١٤)، \"معاني القرآن\" للنحاس ٥/ ٣٦، \"تفسير ابن فورك\" ٢/ ٢١/ أ، \"تفسير ابن حبيب\" ٢١٦/ أ.\n(٥) والإرسال والخلط حاصلان في الآية فالله ﷿ أرسل المياه العذبة في مجار ظاهرة كالأنهار، وفي مجار باطنة كالمياه الجوفية.\nوأرسل أيضًا المياه المالحة الظاهرة كالبحار، والباطنة كالمياه الجوفية.\nومع هذا الإرسال جعل الله حاجزًا حسيًّا بحيث لا يفسد أحدهما الآخر. =","vol":"19","page":442},{"text":"ومنه قوله تعالى: ﴿فِي أَمْرٍ مَرِيجٍ﴾ (١)، وقول النبي - ﷺ - لعبد الله بن عمرو - ﵄ -: \"كيف بك يا عبد الله إذا كنت في حثالة من الناس قد مرجت عهودهم وأمانتهم وصاروا هكذا وشبك بين أصابعه\" (٢).\n_________\n= وأما المعنى الثاني وهو الخلط فإن الله ﷿ من دلائل قدرته جعل ماءين مالح وعذب يلتقيان ومع ذلك جعل الله بينهما حاجزًا معنويًا بحيث لا يختلطان فلا يؤثر المالح على العذب.\nوضرب ابن الجوزي في \"زاد المسير\" ٦/ ٩٦ مثالًا على ذلك بدجلة مع الخليج العربي، وضرب الشنقيطي مثالًا آخر في \"أضواء البيان\" أيضًا ٦/ ٣٣٩ وهو نهر السنغال مع المحيط الأطلسي. فكلا الحالين دالٌّ على قدرة الله تعالى وإن كان الثاني أكثر دلالة فسبحان الله العظيم.\n(١) ق: ٥.\n(٢) أخرجه أحمد في \"مسنده\" ٢/ ٢٢١ (٧٠٦٣)، وأبو داود، كتاب الملاحم، باب الأمر والنهي (٤٣٤٢)، وابن ماجه، كتاب الفتن، باب التثبت في الفتنة (٣٩٥٧)، والحاكم في \"المستدرك\" ٤/ ٤٨١ (٨٣٤٠).\nجميعهم من طريق أبي حازم عن عمارة بن عمرو عن عبد الله بن عمرو به تمامه: قال: فقالوا: وكيف بنا يا رسول الله قال: \"تأخذون ما تعرفون وتذرون ما تنكرون وتقبلوا على أمر خاصتكم وتذرون أمر عامتكم\".\nوالحديث صحيح صححه الحاكم ووافقه الذهبي، وقال الألباني صحيح. انظر \"صحيح سنن أبي داود\" (٣٦٤٨)، وأخرجه ابن أبي شيبة في \"المصنف\" ١٥/ ٩، وأحمد في \"مسنده\" ٢/ ٢١٢ (٦٩٨٧)، وأبو داود في \"سننه\"، كتاب الملاحم، باب الأمر والنهي (٤٣٤٣)، والحاكم في \"المستدرك\" ٤/ ٣١٥ (٧٧٥٨).\nجميعهم من طريق هلال بن خباب عن عكرمة عن عبد الله بن عمرو به.\nوأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٢٧٩ (٥٩٥٠) من حديث أبي هريرة.","vol":"19","page":443},{"text":"ويقال: مرجتُ دابتي وأمرجتها إذا أرسلتها في المرعى وخليتها تذهب حيث شاءت.\nومنه قيل للروضة: مَرْج.\nقال العجاج: .................. ... رعى بها مَرْجَ رَبيعٍ مُمْرَجَا (١) (٢).\nقال ابن عباس (٣) - ﵄ - والضحاك (٤)، ومقاتل (٥) (مرج البحرين أي) (٦) خلع أحدهما على الآخر.\n_________\n(١) البيت في \"ديوانه\" (٣٧٤). ومنسوبًا إليه في \"مجاز القرآن\" لأبي عبيدة ٢/ ٧٧.\n(٢) انظر ما قاله المصنف عن (المَرْج) ومعناها في اللغة في: \"مجاز القرآن\" لأبي عبيدة ٢/ ٧٧، \"تفسير غريب القرآن\" لابن قتيبة (٣١٤)، \"معاني القرآن\" للزجاج ٤/ ٧٢، \"معاني القرآن\" للنحاس ٥/ ٣٦، \"جامع البيان\" للطبري ١٩/ ٢٣، \"تفسير ابن حبيب\" ٢١٦/ أ، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٣١٥، \"لسان العرب\" لابن منظور ٢/ ٣٦٤ مرج، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٧٦٤)، \"عمدة الحفاظ\" للسمين الحلبي ٤/ ٨٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ٢٤ من طريق العوفي عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٣٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ٢٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٠٨ عنه.\n(٥) انظر: \"تفسير مقاتل\" ٣/ ٢٣٧.\nونسبه ابن حبيب إليه في \"تفسيره\" ٢١٦/ أ، وكذا الحيري في \"الكفاية\" ٢/ ٧٤/ ب.\n(٦) من (م)، (ح).","vol":"19","page":444},{"text":"﴿هَذَا عَذْبٌ﴾ طيب ﴿فُرَاتٌ﴾ شديد العذوبة. ﴿وَهَذَا مِلْحٌ أُجَاجٌ﴾ شديد الملوحة ﴿وَجَعَلَ بَيْنَهُمَا بَرْزَخًا﴾ حاجزًا (١) بقدرته وحكمته لئلا يختلطا. ﴿وَحِجْرًا مَحْجُورًا﴾ سترًا ممنوعًا يمنعهما فلا يبغيان، ولا يفسد الملحُ العذبَ (٢).\n\n<span data-type=\"title\" id=toc-3296>٥٤ </span>- قوله ﷿: ﴿وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا﴾\nقال علي بن أبي طالب - ﵁ -: النسب: ما لا يحل نكاحه، والصهر: ما يحل نكاحه (٣).\nوقال الضحاك (٤)، وقتادة (٥)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٠٩ عن مجاهد. وانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٧٧، \"تفسير غريب القرآن\" لابن قتيبة (٣١٤)، \"معاني القرآن\" للزجاج ٤/ ٧٢، وللنحاس ٥/ ٣٨، \"جامع البيان\" للطبري ١٩/ ٢٤، \"تفسير ابن حبيب\" ٢١٦/ أ، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١١٨).\n(٢) وسبق أن بينت أن هذا الحاجز حسي ومعنوي فلتراجع.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٦/ أ، والحيري في \"الكفاية\" ٢/ ٧٤/ ب.\nوقاله الفراء في \"معاني القرآن\" ٢/ ٢٧٠، والزجاج في \"معاني القرآن\" ٤/ ٧٢، والنحاس في \"معاني القرآن\" ٥/ ٣٨.\n(٤) أخرجه البستي في \"تفسيره\" (ص ٥١٠) (٦٧٥)، والطبري في \"جامع البيان\" ١٩/ ٢٦ كلاهما من طريق عبيد عنه.\nونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٢١/ ب، والنحاس في \"معاني القرآن\" ٥/ ٣٨.\n(٥) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧١٠ عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٣٦ وزاد نسبته لعبد بن حميد.","vol":"19","page":445},{"text":"ومقاتل (١): النسب سبعة والصهر خمسة وقرأ (٢) هذِه الآية ﴿حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ﴾ (٣) إلى آخر الآية (٤).\n[٢٠٠١] أخبرنا أبو عبد الله القايني (٥)، قال: أخبرنا أبو الحسين النصيبي (٦)، قال: حدثنا أبو بكر السبيعي (٧)، قال: حدثنا علي بن العباس المقانعي (٨)، قال: حدثنا جعفر بن محمد بن الحسين (٩)، قال: حدثنا محمد بن عمرو (١٠) قال:\n_________\n(١) انظر: \"تفسيره\" ٣/ ٤٦/ أ.\n(٢) في (م): وقرأوا.\n(٣) النساء: ٢٣.\n(٤) وجعل ابن عباس - ﵄ - الصهر سبعة.\nفقد أخرج الحاكم في \"مستدركه\" ٢/ ٣٣٣ (٣١٨٩) بسنده عن ابن عباس - ﵄ - قال: حرم من النساء سبع ومن الصهر سبع. ثم قرأ هذِه الآية: ﴿حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ﴾ الآية. وقال الحاكم: صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي. والزيادة عنده هي قوله تعالى في آخر الآية ﴿وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ﴾ وقوله: ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ﴾.\n(٥) لم أجده.\n(٦) محمد بن عثمان بن حسن القاضي كذاب روى للشيعة مناكير، ووضع لهم.\n(٧) محمد بن الحسين بن صالح بن إسماعيل، الحلبي الحافظ، لم أجده.\n(٨) البجلي الكوفي بالشيخ المحدث الصدوق.\n(٩) لم أجده.\n(١٠) محمد بن عمرو بن عتبة أبو جعفر الكوفي عن حسين الأشقر قال أبو حاتم: مجهول قال الذهبي: بل هو مشهور، صالح الأبر، حدث عنه ابن الأعرابي، والأهم وسمع أبا نعيم، ونحوه. \"الجرح\" لابن أبي حاتم ٨/ ٣٢، \"الميزان\" للذهبي ٣/ ٦٧٥.","vol":"19","page":446},{"text":"حدثنا حسين الأشقر (١) قال: حدثنا أبو قتيبة التيمي (٢) قال: سمعت ابن سيرين (٣) يقول فيقوله تعالى: ﴿وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا﴾ قال: نزلت في النبي - ﷺ - وفي علي بن أبي طالب كرم الله وجهه زوج فاطمة وهو ابن عمه وزوج ابنته، فكان نسبًا وكان صهرًا (٤).\n(وقيل: (وهو الذي خلق من الماء بشرًا) يعني: محمدًا - ﷺ - ﴿فَجَعَلَهُ نَسَبًا﴾ يعني: أبا بكر وعمر - ﵄ - ﴿وَصِهْرًا﴾ عثمان وعليًا - ﵄ - (٥).\n﴿وَكَانَ رَبُّكَ قَدِيرًا﴾.\n\n<span data-type=\"title\" id=toc-3297>٥٥ </span>- ﴿وَيَعْبُدُونَ﴾\n(يعني: هؤلاء المشركين) (٦)، ﴿مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُهُمْ﴾ إن\n_________\n(١) حسين بن الحسن الأشقر الفزاري الكوفي أبو عبد الله، روى عن: زهير ويعقوب وغيرهما وروى عنه: أحمد بن حنبل والصيرفي، قال أبو حاتم: ليس بقوي في الحديث وقال ابن حجر: صدوق يهم ويغلو في التشيع، مات سنة (٢٠٨ هـ) \"الجرح\" لبن أبي حاتم ٣/ ٤٩، \"التقريب\" لابن حجر (١٣٨).\n(٢) لم أجده.\n(٣) ثقة ثبت عابد كبير القدر.\n(٤) الحكم على الإسناد:\nإسناده ضعيف جدًا؛ فيه النصيبي كذاب، حسين الأشقر صدوق يهم ويغلو في التشيع، وفيه من لم أجد له ترجمة.\nالتخريج:\nلم أقف عليه عند غير المصنف.\n(٥) ساقط من (م)، (ح).\n(٦) من (م)، (ح).","vol":"19","page":447},{"text":"عبدوه ﴿وَلَا يَضُرُّهُمْ﴾ إن تركوه ﴿وَكَانَ الْكَافِرُ عَلَى رَبِّهِ ظَهِيرًا﴾ أي: معينًا للشيطان على ربه (١).\nوقيل: معناه: وكان الكافر على ربه هينًا ذليلًا. من قول العرب (ظهرتُ به) إذا جعلته خلف ظهرك فلم تلتفت إليه (٢).\n\n<span data-type=\"title\" id=toc-3298>٥٦ </span>- قوله ﷿: ﴿وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا﴾\n\n<span data-type=\"title\" id=toc-3299>٥٧ </span>- ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ﴾\nعلى تبليغ الوحي ﴿مِنْ أَجْرٍ﴾ فتقولوا إنما يطلب محمدٌ أموالنا بما\n_________\n(١) أخرجه البستي في \"تفسيره\" (ص ٥١١) (٦٧٦)، والطبري في \"جامع البيان\" ١٩/ ٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧١١ جميعهم عن مجاهد.\nوأخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٠، والطبري في \"جامع البيان\" عن الحسن ١٩/ ٢٦.\nوأخرجه الطبري في \"جامع البيان\" عن ابن زيد ١٩/ ٢٦ وأخرجه ابن أبي حاتم عن سعيد بن جبير.\nوبه قال ابن قتيبة في \"تفسير غريب القرآن\" (٣١٤)، والزجاج في \"معاني القرآن\" ٤/ ٧٣ وغيرهم.\nويدل عليه قوله تعالى: ﴿الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ﴾ [النساء: ٧٦] فمن قاتل في سبيل الطاغوت فهو على ربه ظهير.\nوهذا القول رجحه الطبري في \"جامع البيان\" ١٩/ ٢٧ والشنقيطي في \"أضواء البيان\" ٦/ ٣٤٣ قال الطبري: لأن الله أخبر عن عبادة هؤلاء الكفار من دونه، فأولى الكلام، أن يُتْبع ذلك ذمَّه إياهم، وذم فعلهم، دون الخبر عن هوانهم على ربهم، ولم يجر لاستكبارهم عليه ذكر فيُتْبع بالخبر عن هوانهم عليه.\n(٢) وهو قول أبي عبيدة كما في \"مجاز القرآن\" ٢/ ٧٧.\nوبلا نسبة في \"جامع البيان\" للطبري ١٩/ ٢٧، \"تفسير ابن فورك\" ٢/ ٢١/ ب.","vol":"19","page":448},{"text":"يدعونا إليه، فلا نتبعه كيلا نعطيه من أموالنا شيئًا (١).\n﴿إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَى رَبِّهِ سَبِيلًا﴾ (قال أهل المعاني هذا من الاستثناء المنقطع مجازه: لكن من شاء أن يتخذ إلى ربه سبيلًا) (٢) بإنفاقه ماله في سبيله (٣).\n\n<span data-type=\"title\" id=toc-3300>٥٨ </span>- ﴿وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِ﴾\nأي: أعبده وصل له شكرًا منك له على نعمه (٤)، وقيل: أحمده منزها له عما لا يجوز في وصفه (٥)، وقيل: قل سبحان الله والحمد (٦) لله (٧).\n﴿وَكَفَى بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا﴾ أي: عالمًا فيجازيهم بها.\n\n<span data-type=\"title\" id=toc-3301>٥٩ </span>- ﴿الَّذِي﴾\nفي محل الخفض على نعت الحي (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ١٩/ ٢٧.\n(٢) ساقط من (م)، (ح).\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٧٨، \"معاني القرآن\" للأخفش ٢/ ٦٤٢، \"إعراب القرآن\" للنحاس ٣/ ١٦٤، \"جامع البيان\" للطبري ١٩/ ٢٧، \"تفسير ابن حبيب\" ٢١٦/ أ، \"الكفاية\" للحيري ٢/ ٧٥/ ب.\n(٤) وهو قول الطبري في \"جامع البيان\" ١٩/ ٢٧ - ٢٨ وبلا نسبة في \"الكفاية\" للحيري.\n(٥) قاله ابن فورك كما في \"تفسيره\" ٢/ ٢٢/ أ.\n(٦) في (ح): وبحمده.\n(٧) قاله الحيري كما في \"تفسيره\" ٢/ ٢٢/ أ.\n(٨) ويجوز فيها أن يكون مبتدأ والرحمن خبره، وأن يكون خبر مبتدأ مقدر، أي هو =","vol":"19","page":449},{"text":"﴿خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ﴾ (فقال بينهما، وقد جمع السماوات لأنه أراد الصنفين والشيئين والنوعين كقول القطامي:\nألم يَحْزُنْك أن حِبَالَ قيسٍ ... وتغلبَ قد تباينتا انقطاعا (١)\nأراد وحبال تغلب فثنى والحبال جمع لأنه أراد النوعين والشيئين) (٢).\nوقال آخر:\nإنَّ المنيةَ والحتوفَ كلاهما ... بذوي المخارم يرقُبَان سَوادي (٣)\n﴿ثُمَّ اسْتَوَى عَلَى الْعَرْشِ الرَّحْمَنُ فَاسْأَلْ بِهِ خَبِيرًا﴾ أي: فاسأل خبيرًا\n_________\n= الذي خلق، وأن يكون منصوبًا بإضمار فعل.\nانظر: \"البحر المحيط\" لأبي حيان ٦/ ٤٦٥، \"الدر المصون\" للسمين الحلبي ٨/ ٤٩٢.\n(١) البيت في \"ديوانه\" (٣٧)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٧، ٧٩، \"جامع البيان\" للطبري ١٩/ ٢٨.\n(٢) ما بين القوسين قاله الطبري في \"جامع البيان\" ١٩/ ٢٨.\n(٣) البيت للأسود بن يعفر في \"ديوانه\" (٢٦)، \"خزانة الأدب\" للبغدادي ٧/ ٥٧٥، \"الصاحبي\" لابن فارس (٢١٤)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٦، \"الأغاني\" للأصفهاني ١١/ ١٢٩.\nوفي بعضها جاءت بلفظ ... يوفي المنية وبعضها يوفي المخارم ... والشاهد فيه قوله كلاهما بذوي المخارم يرقبان؛ حيث أعاد الضمير في (يوفى) مفردًا مذكرًا على لفظ (كلا) وأعاده مثنى مذكرًا على معنى كلا في (يرقبان) وكلاهما جائز. والمخارم: جمع مخرم، وهو منقطع أنف الجمل.","vol":"19","page":450},{"text":"بالرحمن (١).\nوقيل: فاسأل عنه خبيرًا. وهو الله تعالى، وقيل جبريل ﵇ (٢).\nالباء بمعنى عن (٣)، كقول الشاعر:\nفإنْ تسألوني بالنِّساء فإنِّني ... بصيرٌ بأدواءِ النساءِ طبيبُ (٤)\nأي: عن النساء.\n\n<span data-type=\"title\" id=toc-3302>٦٠ </span>- قوله ﷿: ﴿وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَنِ قَالُوا وَمَا الرَّحْمَنُ﴾\nما نعرف الرحمن إلا رحمن اليمامة (٥).\n_________\n(١) وذلك أن الضمير الهاء في قوله: (به) يرجع إلى أقرب مذكور وهو قوله: (الرحمن) وهذا القول قاله الطبري ١٩/ ٢٨.\n(٢) انظر: \"تفسير ابن حبيب\" ٢١٦/ أ، \"الكفاية\" للحيري ٢/ ٧٥/ ب.\nورجح ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣١٧ أن الخبير محمد - ﷺ - والمعنى: فاسأل عنه محمدًا واستدل بأن الله أمرنا عند التنازع بالرجوع إليه، ولأنه لا ينطق عن الهوى.\n(٣) انظر: \"معاني القرآن\" للزجاج ٤/ ٣، وللنحاس ٥/ ٤٢، \"الجنى الداني\" للمرادي (٤١)، \"الأزهية\" للهروي (٢٨٤)، \"رصف المباني\" للمالقي (١٤٤).\n(٤) البيت لعلقمة بن عبدة كما في \"ديوانه\" (ص ٣٥)، \"أدب الكاتب\" لابن قتيبة (٥٠٨)، \"تأويل مشكل القرآن\" لابن قتيبة (٥٦٨)، \"الجنى الداني\" للمرادي (٤١).\nوأورده المصنف في سورة المعارج منسوبًا لعلقمه، والشاهد فيه قوله (بالنساء) حيث جاءت الباء بمعنى (عن).\n(٥) وهو مسيلمة الكذاب وذلك أن مسيلمة كان يدعى الرحمن فلما قال لهم النبي - ﷺ -: \"اسجدوا للرحمن\" قالوا ما نعرف إلا رحمن اليمامة أنسجد له.\nانظر: \"جامع البيان\" للطبري ١٩/ ٢٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٧١٥، \"معاني القرآن\" للفراء ٢/ ٢٧٠، \"تفسير مقاتل\" ٣/ ٢٣٩.","vol":"19","page":451},{"text":"﴿أَنَسْجُدُ لِمَا تَأْمُرُنَا﴾ قرأ حمزة والكسائي (بالياء) (١) يعنيان: الرحمن (٢)، وقرأ غيرهما (بالتاء)، يعنون لما تأمر أنت يا محمد (٣).\n﴿وَزَادَهُمْ نُفُورًا﴾ يعني قول القائل لهم ﴿اسْجُدُوا لِلرَّحْمَنِ﴾ زادهم نفورًا عن الدين والإيمان.\nوكان سفيان الثوري ﵀ إذا قرأ هذِه الآية رفع رأسه إلى (٤) السماء وقال: إلهي زادني إليك خضوعًا ما زاد أعداءك نفورًا (٥).\n\n<span data-type=\"title\" id=toc-3303>٦١ </span>- قوله ﷿: ﴿تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا﴾\nيعني: منازل الكواكب السبعة السيارة وهي اثنا عشر برجًا: الحمل والثور والجوزاء والسرطان والأسد والسنبلة والميزان والعقرب والقوس والجدي والدلو والحوت. فالحمل والعقرب: بيتا المريخ،\n_________\n(١) وافقهما الأعمش.\nانظر: \"السبعة\" لابن مجاهد (٤٦٦)، \"التيسير\" للداني (١٣٣)، \"المبسوط في القراءات العشر\" لابن مهران (٢٧٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٠.\n(٢) ويجوز أن يكون -بالياء- على لفظة الغيبة إخبارًا عن النبي - ﷺ -.\nانظر: \"الحجة\" لابن خالويه (٢٦٦)، \"الحجة\" لابن زنجلة (٥١٢)، \"شرح الهداية\" ٢/ ٤٤٥، \"معاني القراءات\" ٢/ ٢١٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٤٦، \"الموضح في القراءات\" لابن أبي مريم (٩٣١)، \"الحجة\" للفارسي ٥/ ٣٤٦.\n(٣) انظر: المراجع السابقة.\n(٤) من (م).\n(٥) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٦/ أ، والحيري في \"الكفاية\" ٢/ ٧٥/ ب.","vol":"19","page":452},{"text":"والثور والميزان بيتا الزهره، والجوزاء والسنبلة: بيتا عطارد، والسرطان بيت القمر، والأسد بيت الشمس، والقوس والحوت بيتا المشترى، والجدي والدلو بيتا زحل.\nوهذِه البروج مقسومة على الطبائع الأربع، فيكون نصيب كل واحد منها ثلاثة بروج تسمى المثلثات.\nفالحمل والقوس والأسد: مثلثة نارية، والثور والسنبلة والجدي: مثلثة أرضية، والجوزاء والميزان والدلو: مثلثة هوائية، والسرطان والعقرب والحوت: مثلثة مائية (١).\nواختلفت أقاويل أهل التأويل في تفسير البروج:\n[٢٠٠٢] أخبرنا الحسين بن محمد بن الحسين الدينوري (٢)، قال: حدثنا أحمد بن محمد بن إسحاق السني (٣)، قال: حدثني محمد بن الحسين بن أبي شيخ (٤)، قال: حدثنا هارون بن إسحاق الهمداني (٥)\n_________\n(١) نسبه البغوي في \"معالم التنزيل\" ٦/ ٩٢، والواحدي في \"الوسيط\" ٣/ ٣٤٤، لعطاء عن ابن عباس وأخرج بعضه الخطيب في كتاب \"النجوم\" عن ابن عباس كما في \"الدر المنثور\" للسيوطي ٥/ ١٣٨.\nوانظر: \"تفسير ابن فورك\" ٢/ ٢٢/ ب.\n(٢) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو بكر ابن السني، حافظ متقن.\n(٤) محمد بن الحسين بن أبي شيخ البُرجلاني، صاحب التواليف في الرقائق، روى عن حسين الجعفي، وآخرين، روى عنه ابن أبي الدنيا وعدة، قال إبراهيم الحربي عنه: ما علمت إلا خيرًا مات سنة (٢٣٨ هـ)، \"تاريخ بغداد\" للخطيب \"السير\" للذهبي ٢١/ ١٢٩.\n(٥) هارون بن إسحاق بن محمد بن مالك الهمداني بالسكون أبو القاسم الكوفي ذكره =","vol":"19","page":453},{"text":"قال: حدثنا عبد الله بن إدريس (١)، قال حَدَّثني أبي (٢)، عن عطية العوفي (٣) فِي قوله تعالى: ﴿تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا﴾ قال: قصورًا فيها الحرس (٤). دليله قوله -﷿-: ﴿وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ﴾ (٥).\nوقال الأخطل:\nكأنَّها بُرْجُ روميٍ مشيدة ... لُزَّ بجصٍّ وآجُرٍّ وأحْجارِ (٦) (٧)\n_________\n= ابن حبان فِي الثِّقات، روى عنه البخاري والترمذي والنَّسائيّ وابن ماجه، وغيرهم، قال أبو حاتم وابن حجر: صدوق مات سنة (٢٥٨ هـ) \"الثِّقات\" لابن حبان ٩/ ٢٤١ \"التهذيب\" للمزي ٣٠/ ٧٥، \"التقريب\" لابن حجر ٧٢٢١.\n(١) أبو محمَّد الكُوفيّ، ثِقَة فقيه عابد.\n(٢) إدريس بن يزيد بن عبد الرحمن الأودي، ثِقَة.\n(٣) عطية بن سعد بن جنادة العوفي، صدوق يخطئ كثيرًا وكان شيعيًا مدلسًا.\n(٤) [٢٠٠٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه الطبري فِي \"جامع البيان\" ١٩/ ٢٩ عن محمَّد بن العلاء ومحمَّد بن الثمنى وسلم بن جنادة.\nوأخرجه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧١٦ من طريق أبي سعيد الأَشَج جميعهم عن عبد الله بن إدريس به. وذكره السيوطي فِي \"الدر المنثور\" للسيوطي ٥/ ١٣٨ وزاد نسبته لعبد بن حميد.\n(٥) النساء: ٧٨.\n(٦) انظر \"ديوانه\" ١/ ١٦٣، \"جامع البيان\" للطبري ١٩/ ٣٠، والشاهد منه قوله: (برج) حيث جاءت بمعنى القصر.\n(٧) وهذا القول -يعني: أن البروج: القصور- مروي عن ابن عباس ومحمَّد بن كعب القرظي والنخعي والأعمش ويحيى بن رافع. واختاره الطبري فِي \"جامع البيان\" =","vol":"19","page":454},{"text":"وقال مجاهد (١)، وقتادة (٢): هي النجوم.\n[٢٠٠٣] أخبرني ابن فنجويه (٣) قال: حدثنا عبيد الله بن محمَّد بن شنبة (٤)، قال: حدثنا علي بن محمَّد بن ماهان (٥) قال: حدثنا علي بن محمَّد الطنافسي (٦)، قال: حدثنا خالي يعلى (٧)، عن إسماعيل (٨)، عن أبي صالح (٩) ﴿تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا﴾ قال: النجوم الكبار (١٠).\n_________\n= ١٩/ ٣٠؛ لأن ذلك فِي كلام العرب كما فِي آية النساء وقول الأخطل. وانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٧١٦، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٣١٨.\n(١) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٢٩ وابن أبي حاتم عنه.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٣٨ وزاد نسبته لابن المنذر.\n(٢) أخرجه عبد الرزاق فِي \"تفسير القرآن العظيم\" ٢/ ٧٠، والطبري فِي \"جامع البيان\" ١٩/ ٢٩ كلاهما عنه.\nوذكر السيوطي فِي \"الدر المنثور\" للسيوطي وزاد نسبته لعبد بن حميد.\nونسبه إليه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" وابن فورك فِي \"تفسيره\" ٢/ ٢٢ /ب، وابن حبيب فِي \"تفسيره\" ٢١٦/ ب، والحيري فِي \"الكفاية\" ٢/ ٧٥/ ب، والنحاس فِي \"معاني القرآن\" ٥/ ٤٣.\n(٣) ثِقَة صدوق، كثير الرواية للمناكير.\n(٤) أبو أَحْمد القاضي، لم يذكر بجرح أو تعديل.\n(٥) لم أجده.\n(٦) أبو الحسن الكُوفيّ ثِقَة عابد.\n(٧) أبو يوسف الطنافسي ثِقَة، إلَّا فِي حديثه عن الثَّوريّ ففيه لين.\n(٨) إسماعيل بن أبي خالد الأحمسي مولاهم البَجَليّ، ثِقَة ثبت.\n(٩) ذكوان السمّان، ثِقَة ثبت.\n(١٠) [٢٠٠٣] الحكم على الإسناد:\nإسناده فيه علي بن محمَّد بن ماهان لم أجده، وابن شنبة لم يذكر بجرح أو تعديل، =","vol":"19","page":455},{"text":"وقال عطاء: هي السرج وهي أبواب السماء التي تسمى المجرة (١).\n﴿وَجَعَلَ فِيهَا سِرَاجًا﴾ يعني: الشَّمس نظيره ﴿وَجَعَلَ الشَّمْسَ سِرَاجًا﴾ (٢)، وقرأ حمزة والكسائي وخلف: (سُرُجًا) بالجمع (٣)، يعنون النجوم (٤).\n_________\n= وبقية رجاله ثقات.\nالتخريج:\nأخرجه البستي فِي \"تفسيره\" (ص ٥١٢) (٦٨٠) من طريق هشيم عن إسماعيل بن أبي خالد به.\nورجاله ثقات إلَّا أن هشيمًا لم يصرح بالسماع لكن تابعه يعلي بن عبيد وأبو أسامة كما سيأتي.\nوأخرجه الطبري فِي \"جامع البيان\" ١٩/ ٢٩ من طريق ابن المثنَّى عن يعلي بن عبيد به.\nوأخرجه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧١٦ من طريق أبي أسامة عن إسماعيل بن أبي خالد به.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٣٨ وزاد نسبته لعبد بن حميد.\nوهذا القول -النجوم الكبار- رجحه ابن كثير فِي \"تفسير القرآن العظيم\" ١٠/ ٣١٨ وقال: وهو الأظهر إلَّا أن تكون الكواكب العظام هي قصور الحرس فيجتمع القولان كما قال تعالى: ﴿وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ﴾.\n(١) نسبه إليه ابن حبيب فِي \"تفسيره\" ٢١٦/ ب، والحيري فِي \"الكفاية\" ٢/ ٧٥/ ب.\n(٢) نوح: ١٦.\n(٣) وافقهم الأَعمش:\nانظر: \"السبعة\" لابن مجاهد (٤٦٦)، \"التيسير\" للداني (١٣٣)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٣٤، \"المبسوط في القراءات العشر\" لابن مهران (٢٧٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٠، \"معاني القرآن\" للفراء ٢/ ٢٧١.\n(٤) انظر: \"الحجة\" لابن خالويه (٢٦٦)، \"الحجة\" لابن زنجلة (٥١٢)، \"الحجة\" للفارسي ٥/ ٣٤٧، \"الموضح فِي القراءات\" لابن أبي مريم ٢/ ٩٣٢، \"الكشف\" لمكي ٢/ ١٤٦، \"شرح الهداية\" ٢/ ٤٤٦.","vol":"19","page":456},{"text":"وهي قراءة أصحاب عبد الله (١) - ﵁ - ﴿وَقَمَرًا مُنِيرًا﴾.\n\n<span data-type=\"title\" id=toc-3304>٦٢ </span>- ﴿وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً﴾\nقال ابن عباس (٢)، والحسن (٣)، وقتادة (٤): يعني: عوضًا وخلفًا يقوم أحدهما مقام صاحبه فمن فاته عمله فِي أحدهما قضاه فِي الآخر.\nقال قتادة: فأروا الله من أعمالكم خيرًا فِي هذا الليل والنهار، فإنهما مطيتان تقحمان النَّاس إِلَى آجالهم وتقربان كل بعيد، وتبليان كل جديد، وتجيئان بكل موعود إِلَى يوم القيامة (٥).\n_________\n(١) يعني: عبد الله بن مسعود - ﵁ -. وانظر: المراجع السابقة.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣٠ - ٣١، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧١٨ كلاهما من طريق علي بن أبي طلحة عنه.\nوأخرجه البخاري فِي \"صحيحه\" تعليقًا كتاب التفسير سورة الفرقان.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٣٩ وزاد نسبته لابن المنذر.\nوانظر: \"تفسير ابن فورك\" ٢/ ٢٢/ ب.\n(٣) أخرجه عبد الرزاق فِي \"تفسير القرآن العظيم\" ٢/ ٧١، والبستي فِي \"تفسيره\" (ص ٥١٣) (٦٨٤)، والطبري فِي \"جامع البيان\" ١٩/ ٣٠ وابن أبي حاتم فِي \"تفسير القرآن العظيم\" كلهم عن الحسن، وذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٣٩ ونسبه لعبد بن حميد.\nونسبه إليه الزجاج فِي \"معاني القرآن\" ٤/ ٧٤، والنحاس فِي \"معاني القرآن\" ٥/ ٤٤، وابن فورك فِي \"تفسيره\" ٢/ ٢٢/ ب، وابن حبيب فِي \"تفسيره\" ٢١٦/ أ، والحيري فِي \"الكفاية\" ٢/ ٧٥/ ب.\n(٤) أخرجه ابن أبي حاتم عنه فِي \"تفسير القرآن العظيم\". وذكره السيوطي فِي \"الدر المنثور\"، وزاد نسبته لعبد بن حميد.\nوانظر \"تفسير القرآن\" للسمعاني ٤/ ٢٩، \"الوسيط\" ٣/ ٣٤٥.\n(٥) انظر: المراجع فِي القراءة السابقة.","vol":"19","page":457},{"text":"روى شمر بن عطية عن شَقِيق قال: جاء رجل إِلَى عمر بن الخطاب - ﵁ - قال: فاتتني الصلاة الليلة. قال: أدرك ما فاتك من ليلتك فِي نهارك، فإن الله تعالى جعل الليل والنهار خلفة لمن أراد أن يذكر (١).\nوقال مجاهد: يعني جعل كل واحد منهما مخالفًا لصاحبه، فجعل هذا أسود وهذا أبيض (٢).\nوقال ابن زيد (٣) وغيره: يعني (٤) يخلف أحدهما صاحبه، إذا ذهب أحدهما جاء الآخر (٥)، فهما يتعاقبان فِي الضياء والظلام والزيادة والنقصان (٦).\n_________\n(١) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣٠ قال: حدثنا ابن حميد ثنا يعقوب القمي عن حفص بن حميد عن شمر بن عطية به. وإسناده ضعيف.\n(٢) أخرجه البستي فِي \"تفسيره\" (ص ٥١٣) (٦٨٢)، والطبري فِي \"جامع البيان\" ١٩/ ٣١، وآدم فِي \"تفسير مجاهد\" (٥٠٦) جميعهم عنه وذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٣٩، وزاد نسبته للفريابي وعبد بن حميد.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣١، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧١٩ عنه.\nونسبه إليه ابن فورك فِي \"تفسيره\" ٢/ ٢٢/ ب.\n(٤) من (م)، (ح).\n(٥) فِي (ح): صاحبه.\n(٦) وهذا القول أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣١ من طريق عمرو بن قيس عن مجاهد.\nوقال به الفراء فِي \"معاني القرآن\" ٢/ ٢٧١، وأبو عبيدة \"مجاز القرآن\" ٢/ ٧٩، وابن قتيبة فِي \"تفسير غريب القرآن\" (٣١٤)، والنحاس فِي \"معاني القرآن\" ٥/ ٤٥.\nوهو أرجح هذِه الأقوال وكأن المصنف يرجحه.","vol":"19","page":458},{"text":"يدل على صحة هذا التأويل قول زهير:\nبها العِينُ والآرامُ يمشين خِلْفَةً ... وأَطْلَاؤُها يَنْهَضْنَ من كُلِّ مَجْثَم (١)\nوقال مقاتل: يعني جعل النهار خلفًا من الليل لمن نام بالليل، وجعل (٢) الليل خلفًا من النهار لمن كانت له حاجة أو كان مشغولًا (٣).\n﴿لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ﴾ قراءة العامة بتشديد الذّال (٤)، يعني: يتذكّر ويتعظ ﴿أَوْ أَرَادَ شُكُورًا﴾ شكر (٥) نعم الله عليه.\n_________\n(١) البيت من معلقته وهو البيت الثالث منه.\nانظر: \"ديوانه\" (ص ١٧)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٠، \"معاني القرآن\" للفراء ٢/ ٢٧١، وللزجاج ٤/ ٧٤، \"جامع البيان\" للطبري ١٨/ ٣٢، \"لسان العرب\" لابن منظور ٩/ ٨٦. وقوله: بها يعني ديار من يتغزل بها.\nوالعين: البقر الوحشية سميت بذلك لسعة عيونها. والآرام: الظباء. وأطلاؤها: الصغار من البقر والظباء. والمجثم: ما تربض فيه وترقد.\nوالشاهد فيه قوله يمشين خلفةً. أي: تذهب منها طائفة وتخلف مكانها أخرى أو أراد مختلفات الألوان، ويحتمل أَيضًا أنَّه أراد أنها تذهب فِي مشيها كذا وتجيء كذا.\n(٢) من (م)، (ح).\n(٣) انظر: \"تفسير مقاتل\" ٣/ ٢٣٩.\n(٤) انظر: \"السبعة\" لابن مجاهد (٤٦٦)، \"التيسير\" للداني (١٣٣)، \"المبسوط في القراءات العشر\" لابن مهران (٢٢٩)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٣٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٩٨، ٢/ ٣١٠، ٣٣٠.\n(٥) فِي (م): يشكر.","vol":"19","page":459},{"text":"<span data-type=\"title\" id=toc-3305>٦٣ </span>- ﴿وَعِبَادُ الرَّحْمَنِ﴾\nيعني: أفاضل العباد (١).\nوقيل: هذِه الإضافة على التخصيص والتفضيل (٢).\nوقرأ الحسن: (وعبيد الرحمن) (٣).\n﴿الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا﴾ أي: بالسكينة والوقار والطاعة والتواضع غير أشرين ولا مرحين ولا متكبرين ولا مفسدين (٤).\n[٢٠٠٤] أخبرنا عبد الله بن حامد الوزان (٥)، قال: أخبرنا العباس بن محمَّد بن قُوهِيارَ (٦)، قال: حدثنا علي بن الحسن بن أبي (٧)\n_________\n(١) قاله ابن حبيب فِي \"تفسيره\" ٢١٦/ ب، ونسبه لأهل المعاني، وكذا الحيري فِي \"الكفاية\" ٢/ ٧٦/ أ، وذلك أن الخلق كلهم عباد لله فيكون المراد هنا أفاضلهم. ولو قيل إن المراد هنا بعباد الرحمن أي العباد الذين امتثلوا حقيقة العبودية وقاموا بها لكان له وجهًا.\n(٢) قاله النحاس كما فِي \"معاني القرآن\" ٥/ ٤٥، ونسبه ابن حبيب والحيري لأهل الحقائق.\nويؤيده قوله تعالى ﴿نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ (٤٩)﴾ [الحجر: ٤٩].\n(٣) وهي قراءة شاذة.\nنسبها إليه ابن حبيب فِي \"تفسيره\" ٢١٦/ ب والحيري فِي \"الكفاية\" ٢/ ٧٦/ أ.\n(٤) انظر: الطبري فِي \"جامع البيان\" ١٩/ ٣٣.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) العباس بن محمَّد بن معاذ، ابن قوهيار النَّيْسَابُورِيّ أبو الفضل، وصفه الذهبي بالمسند الجليل، سمع إسحاق بن رزين والفراء وآخرين، وروى عنه: ابن المظفر، وابن محمش، وخلق مات فِي سنة (٣٣٢ هـ)، \"تاريخ بغداد\" للخطيب ١٢/ ١٥٧، \"السير\" للذهبي ١٥/ ٣٣١.\n(٧) من (م)، (ح).","vol":"19","page":460},{"text":"عيسى (١)، قال: حدثنا يحيى بن يحيى (٢)، قال: حدثنا هشيم (٣) عن عباد بن راشد (٤)، عن الحسن (٥) ﵀ فِي قوله: ﴿يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا﴾ قال: حلماء علماء (٦).\n_________\n(١) علي بن الحسن بن موسى الهلالي وهو ابن أبي عيسى الدارابِجرْدي، ثِقَة.\n(٢) أبو زكريا، ريحانة نيسابور، ثِقَة ثبت.\n(٣) هشيم بن بشير بن القاسم السلمي. ثِقَة ثبت كثير التدليس والإرسال الخفي.\n(٤) عباد بن راشد التَّمِيمِيّ مولاهم البَصْرِيّ -البزار آخره راء- قريب داود بن أبي هند، روى عن الحسن، وقتادة، وسعيد بن أبي خيرة، وعنه ابن مهدي، وأبو داود، وآخرون، قال أبو حاتم وغيره: صالح الحديث وأنكر على البخاري، دخاله فِي \"الضعفاء\" وقال ابن حجر: صدوق له أوهام. \"التهذيب\" للمزي ١٤/ ١١٦، \"التقريب\" لابن حجر (٣١٢٦).\n(٥) البَصْرِيّ ثِقَة فقيه كان يرسل كثيرًا ويدلس.\n(٦) [٢٠٠٤] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وعباد بن راشد صدوق له أوهام، لكن له متابعة.\nالتخريج:\nأخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣٤ عن الحسن عن هشيم به.\nوعباد بن راشد تابعه مبارك بن فضالة ومعمر وأبو بكر الهذلي ويزيد التستري وجعفر بن حيان أبو الأشهب.\nفقد أخرجه وكيع فِي \"الزهد\" (٤١٧)، وهناد فِي \"الزهد\" (١٣٠٨)، كلاهما من طريق مبارك أو غيره.\nوأخرجه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٢١، والخطيب فِي \"الفقيه والمتفقه\" ٢/ ٢٧ كلاهما من طريق مبارك بن فضالة.\nوأخرجه عبد الرزاق فِي \"تفسير القرآن العظيم\" ٢/ ٧١ وعنه الطبري فِي \"جامع البيان\" ١٩/ ٣٤ من طريق معمر. =","vol":"19","page":461},{"text":"وقال محمَّد بن الحنفية: (أصحاب) (١) وقار وعفة لا يَسْفهون وإن سُفِه عليهم حلموا (٢).\nوقال الضحاك: أتقياء أعفاء لا يجهلون، قال: وهو بالسريانية (٣).\nوقال الثمالي: بالنبطية (٤).\nوالهون فِي اللغة الرفق واللين (٥)، ومنه قول النَّبِيّ - ﷺ -: أحبب حبيبك هونًا ما عسى أن يكون بغيضك يومًا ما (٦).\n_________\n= وأخرجه البستي فِي \"تفسيره\" (٥١٦) (٦٩٢) من طريق أبي بكر الهذلي.\nوأخرجه البيهقي فِي \"شعب الإيمان\" ٦/ ٣٤٥ (٨٤٥٢) من طريق يزيد التستري.\nوأخرجه ابن المبارك فِي \"الزهد\" (٤٢٥) والإمام أَحْمد فِي \"الزهد\" (٣٣٨).\nوابن أبي الدنيا فِي \"الحلم\" (٢٦) (١٠).\nوالطبري فِي \"جامع البيان\" ١٩/ ٣٤ أربعتهم عن جعفر بن حيان -أبي الأشهب- جميعهم عن الحسن نحوه.\n(١) من (م)، (ح).\n(٢) نسبه إليه ابن حبيب فِي \"تفسيره\" ٢١٦/ ب، والحيري فِي \"الكفاية\" ٢/ ٧٦/ أ، والبغوي فِي \"معالم التنزيل\" ٦/ ٩٣.\n(٣) أخرجه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٢٠ عنه.\nوذكره السيوطي فِي \"الدر المنثور\" ١٤٠ وزاد نسبه لعبد بن حميد.\nوانظر: \"تفسير ابن حبيب\"، \"الكفاية\" للحيري.\n(٤) ثابت بن أبي صفية الثمالي.\nوله تفسير يرويه المصنف بسنده عنه وهو أحد مصادر المصنف فِي كتابه.\n(٥) انظر: \"معجم مقاييس اللغة\" لابن فارس ٦/ ٢١، \"لسان العرب\" لابن منظور ١٣/ ٤٣٨ هون، \"المعجم الوسيط\" ٢/ ١٠٠١، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٨٤٨)، \"عمدة الحفاظ\" للسمين الحلبي ٤/ ٢٦٦.\n(٦) أخرجه الترمذي، كتاب البر والصلة، باب ما جاء فِي الاقتصاد فِي الحب =","vol":"19","page":462},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والبغض (١٩٩٧)، وابن حبان فِي \"المجروحين\" ١/ ٣٥١. كلاهما من طريق سويد بن عمرو الكلبي عن أَيُّوب عن محمَّد بن سيرين عن أبي هريرة وأراه رفعه فذكره. وقال الترمذي حديث غريب، وأعله ابن حبان بسويد بن عمرو الكلبي ورجح وقفه على علي بن أبي طالب - ﵁ -.\nقلت: وكلام ابن حبان فِي سويد بن عمرو غير معتبر فقد قال ابن حجر فِي \"تقريب التهذيب\" (٢٧٠٩): سويد بن عمرو الكلبي ثِقَة أفحش ابن حبان القول فيه ولم يأت بدليل.\nلذا قال العراقي فِي \"المغني عن حمل الأسفار\" ٢/ ٢٠٢: رجاله ثقات رجال مسلم لكن الراوي تردد فِي رفعه ورمز له السيوطي بالحسن كما فِي \"فيض القدير\" للمناوي ١/ ١٧٧.\nوصححه الألباني فِي \"صحيح الترمذي\" (١٦٢٥).\nوأخرجه الطبراني فِي \"المعجم الأوسط\" ٣/ ٣٥٧ (٣٣٩٥) من طريق أبي الزِّناد عن الأعرج عن أبي هريرة قال قال رسول الله -ﷺ-، فذكره بنحوه.\nوله طرق عن غير أبي هريرة لكنها معلولة.\nمنها: ما أخرجه الطبراني فِي \"المعجم الأوسط\" ٥/ ٢١٤ (٥١١٩) عن ابن عمر مرفوعًا.\nقال الهيثمي \"مجمع الزوائد\" ٨/ ٨٨: فيه جميل بن زيد وهو ضعيف. وأبو الصلت الهروي متروك، وعبد السلام الهروي ضعيف جدًّا. وأخرجه الطبراني فِي \"المعجم الأوسط\" (٥١٢٠)، عن عبد الله بن عمرو مرفوعًا، قال الهيثمي فيه محمَّد بن كثير الفهري وهو ضعيف. وقد صح عن علي بن أبي طالب موقوفًا. فقد أخرجه البخاري فِي \"الأدب المفرد\" (١٣٢١) عن محمَّد بن عبيد الكندي عن أَبيه قال سمعت عليًّا يقول لابن الكوّاء: هل تدري ما قال الأول؟ أحبب حبيبك ... ومحمَّد بن عبيد مقبول كما فِي \"تقريب التهذيب\" لابن حجر (٦١٥٩) وكذا أبوه عبيد. \"تقريب التهذيب\" لابن حجر (٤٤٣٧). وعبيد الكندي قد توبع؛ لذا قال الألباني \"صحيح الأدب المفرد\" (١٣٢١): حسن لغيره موقوفًا. فالحديث صحيح مرفوعًا وموقوفًا. =","vol":"19","page":463},{"text":"﴿وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ﴾ بما يكرهونه ﴿قَالُوا سَلَامًا﴾ سدادًا من القول، عن (١)، مجاهد (٢).\nوقال ابن حيان (٣): قولًا يسلمون فيه من الإثم.\nوقال الحسن: سلموا عليهم دليله قوله تعالى: ﴿وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ﴾ الآية (٤) (٥).\nقال أبو العالية (٦) والكلبي (٧): هذا قبل أن يؤمروا بالقتال ثم\n_________\n= وانظر: \"غاية المرام\" للألباني (٢٧٣ - ٢٧٧)، \"العلل\" للدارقطني ٤/ ٣٣، ٨/ ١١٠.\n(١) فِي الأصل: قال. والتصويب من (م)، (ح).\n(٢) أخرجه الثَّوريّ فِي \"تفسيره\" (٢٢٧) (٧٣٧)، وعبد الرزاق فِي \"تفسير القرآن العظيم\" ٢/ ٧١، والبستي فِي \"تفسيره\" (ص ٥١٥) (٦٨٩)، والبيهقي في \"شعب الإيمان\" ٦/ ٣٤٦ (٨٤٥٤)، وهناد فِي \"الزهد\" (١٣٠٩) جميعهم من طرق عن مجاهد به. ونسبه إليه ابن فورك فِي \"تفسيره\" ٢/ ٢٢/ ب، وابن حبيب فِي \"تفسيره\" ٢١٦/ ب، والنحاس فِي \"معاني القرآن\" ٥/ ٤٦.\n(٣) هو مقاتل بن حيان.\nونسبه إليه ابن حبيب فِي \"تفسيره\" ٢١٦/ ب، والحيري فِي \"الكفاية\" ٢/ ٧٦/ أ.\n(٤) [القصص: ٥٥].\n(٥) أخرجه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٢٢ عنه.\nونسبه إليه ابن حبيب والحيري.\nوهذا القول ضعيف لأن المُؤْمنين لم يؤمروا بالسلام على الكفرة.\n(٦) نسبه إليه ابن حبيب فِي \"تفسيره\" ٢١٦/ ب، والحيري فِي \"الكفاية\" ٢/ ٧٦/ أ، والبغوي فِي \"معالم التنزيل\" ٦/ ٩٣.\n(٧) نسبه إليه السمرقندي فِي \"بحر العلوم\" ٢/ ٢٦٥، والبغوي فِي \"معالم التنزيل\" ٦/ ٩٣.","vol":"19","page":464},{"text":"نسختها آية القتال (١).\n[٢٠٠٥] أخبرنا ابن فنجويه (٢)، حدثنا أبو علي بن حبش المقرئ (٣)، قال: حدثنا محمَّد بن صالح الكليني (٤)، قال: حدثنا سلمة بن شبيب (٥)، قال: حدثنا الوليد بن إسماعيل (٦)، قال: حدثنا شيبان بن مهران (٧)، عن خالد بن المغيرة بن قيس (٨)، عن أبي مجلز\n_________\n(١) يعني قوله تعالى: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ [التوبة: ٥].\nوممن قال بالنسخ: المبرد وسيبويه والنحاس وابن البارزي وابن حزم وغيرهم. والصواب عدم النسخ بل معنى الآية أن عباد الرحمن إذا خاطبهم الجاهلون قالوا السداد والصواب فِي الرد عليهم، وحسن المحاورة فِي الخطاب لا ينافي القتال فلا وجه للنسخ.\nقال الشوكاني \"فتح القدير\" ٤/ ٨٥: لم يؤمر المسلمون بالسلام على المشركين ولا نهوا عنه، بل أمروا بالصفح والهجر الجميل فلا حاجة إِلَى دعوى النسخ. وممن أنكر النسخ فِي الآية ابن العربي فِي \"ناسخه\" ٢/ ٣٢١، وابن الجوزي فِي \"الناسخ والمنسوخ\" (٤١٤).\nوانظر: \"الكتاب\" لسيبويه ١/ ٣٢٥، \"الناسخ والمنسوخ\" للنحاس ٢/ ٥٦٩، ولابن البارزي (٤٣)، \"الإيضاح\" لمكي (٣٧١).\n(٢) ثِقَة صدوق، كثير الرواية للمناكير.\n(٣) الحسين بن محمَّد بن حبش، ثِقَة مأمون.\n(٤) محمَّد بن صالح الكيليني.\nروى عنه: حمزة الكتاني، لم يذكر بجرح أو تعديل.\n\"تبصير المشتبه بتحرير المشبته\" ٣/ ١٢١٩.\n(٥) المسمعي. ثِقَة.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) لم أجده.","vol":"19","page":465},{"text":"لاحق بن حميد (١) عن أبي برزة الأسلمي (٢) - ﵁ - عن رسول الله -ﷺ- قال: \"رأيت قومًا من أمتي ما خلقوا بعد، وسيكونون فيما بعد اليوم أحبهم ويحبونني، ويتناصحون ويتباذلون، يمشون بنور الله فِي النَّاس رويدًا فِي خفية وتقية، يسلمون من النَّاس ويسلم النَّاس منهم بصبرهم وحلمهم، قلوبهم بذكر الله يرجعون، ومساجدهم بصلواتهم يعمرون، يرحمون صغيرهم، ويجلون كبيرهم، ويتواسون بينهم، يعود غنيهم على فقيرهم، وقويهم على ضعيفهم يعودون مرضاهم، ويتبعون جنائزهم\". فقال رجل من القوم: فِي ذلك يرفقون برفيقهم. فالتفت إليه رسول الله - ﷺ - فقال: \"كلا إنهم لا رفيق لهم هم خدام أنفسهم، هم أكرم على الله تعالى من أن يوسع عليهم (لهوان) (٣) الدنيا على (٤) ربهم\". ثم تلا رسول الله - ﷺ - عليّ هذِه الآية: ﴿وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا (٦٣)﴾ (٥).\nوروي أن الحسن البَصْرِيّ: كان إذا قرأ هاتين الآيتين قال: هذا\n_________\n(١) ثِقَة.\n(٢) صحابي جليل.\n(٣) فِي الأصل هوان.\n(٤) فِي (م): عند.\n(٥) [٢٠٠٥] الحكم على الإسناد:\nفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج.\nلم أجده عند غير المصنف.","vol":"19","page":466},{"text":"وصف نهارهم ثم قال -﷿-:\n\n<span data-type=\"title\" id=toc-3306>٦٤ </span>- ﴿وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا (٦٤)﴾\nهذا وصف ليلهم (١).\nوقال ابن عباس - ﵄ -: من صلى بالليل ركعتين أو أكثر من ذلك فقد بات لله ساجدًا وقائمًا (٢).\nوقال الكلبي: ويقال: الركعتان بعد المغرب وأربع بعد العشاء الآخرة (٣).\n\n<span data-type=\"title\" id=toc-3307>٦٥ </span>- ﴿وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا﴾\nأي: ملحًّا دائمًا لازمًا غير مفارق من عُذِّبَ به من الكفار، ومنه سمي الغريم، لطلبه حقه وإلحاحه على صاحبه وملازمته إياه، وفلان مغرم بفلان إذا كان مولعًا به لا يصبر عنه ولا يفارقه (٤). قال\n_________\n(١) أخرجه بنحوه عنه الطبري فِي \"جامع البيان\" ١٩/ ٣٥، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٢٣.\nوذكره السيوطي مطولًا فِي \"الدر المنثور\" ٥/ ١٤١ ونسبه لعبد بن حميد.\nونسبه إليه ابن حبيب فِي \"تفسيره\" ٢١٦/ ب، والحيري فِي \"الكفاية\" ٢/ ٧٦/ أ.\n(٢) نسبه إليه البَغَوِيّ فِي \"معالم التنزيل\" ٦/ ٩٤، والسمعاني فِي \"تفسير القرآن العظيم\" ٤/ ٣٠، والواحدي فِي \"الوسيط\" ٣/ ٣٤٥ والسمرقندي فِي \"تفسيره\" ٢/ ٤٦٥. وقد ثبت عن النَّبِيّ -ﷺ- أنَّه قال: من صلى العشاء فِي جماعة فكأنما قام نصف الليل ومن صلى الصبح فِي جماعة فكأنما صلى الليل كله. رواه مسلم \"المساجد\" (٦٥٦).\n(٣) أي أن من صلاها فقد بات لله ساجدا وقائمًا، والقول عزاه إليه القرطبي فِي \"تفسيره\" ١٣/ ٧٢.\n(٤) ويدل عليه قوله تعالى: ﴿وَلَهُمْ عَذَابٌ مُقِيمٌ﴾ [المائدة: ٣٧] وقوله: ﴿لَا يُفَتَّرُ =","vol":"19","page":467},{"text":"الأَعشى:\nإنْ يُعاقِبْ يكُنْ غَرَامًا وإن (يُعْـ ... ـطِ) (١) جزيلًا فإنِّه لا يبالي (٢)\nقال الحسن: قد علموا أن كل غريم يفارق غريمه إلَّا غريم جهنم (٣).\nوقال محمَّد بن كعب: إن الله تعالى سأل الكفار ثمن نعمه (٤) فلم يؤدوها إليه فأغْرمهم فأدخلهم النَّار (٥).\n_________\n= عَنْهُمْ وَهُمْ فِيهِ مُبْلِسُونَ﴾ [الزخرف: ٧٥] وقوله: ﴿فَسَوْفَ يَكُونُ لِزَامًا﴾.\nوانظر: \"معاني القرآن\" للفراء ٢/ ٢٧٢، \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٠، \"معاني القرآن\" للنحاس ٥/ ٤٧، \"جامع البيان\" للطبري ١٩/ ٣٥، \"تفسير ابن فورك\" ٢/ ٢٢/ ب، \"تفسير ابن حبيب\" ٢١٧/ أ.\n(١) فِي الأصل: يعمل، والتصويب من (م)، (ح).\n(٢) البيت من قصيدة يمدح بها الأسود بن المنذر الخُزَاعِيّ، وهي فِي \"ديوانه\" (ص ٩)، ومنسوبًا إليه فِي \"مجاز القرآن\" لأبي عبيدة ١/ ٣٢٥، والطبري فِي \"جامع البيان\" ١٩/ ٣٥، \"لسان العرب\" لابن منظور ١٢/ ٤٣٧ غرم، \"معاني القرآن\" للنحاس ٥/ ٤٨، والمعنى: إن يعاقب هذا الممدوح أعداءه يكن هلاكا ملازمًا لهم وإن يعط المسائل عطاءً جزيلًا فإنَّه لا يبالي بذلك العطاء فهو شجاع جواد.\nوالشاهد قوله: (يكن غرامًا) حيث جاءت بمعنى: هلاكًا ملازمًا.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣٦، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٢٣ عنه.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٤٢ وزاد نسبته لابن أبي شيبة وعبد بن حميد. وانظر: \"تفسير الحسن\" ٢/ ١٧٢.\n(٤) فِي (م): نعمته.\n(٥) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣٦ وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٢٤، وأبو نعيم فِي \"حلية الأولياء\" ٣/ ١٢٦. =","vol":"19","page":468},{"text":"وقال ابن زيد: الغرام: الشر (١). وقال أبو عبيدة: الهلاك (٢) قال بشر بن أبي خازم:\nفَيَوْمُ النَّسار ويومُ الجفَا ... رِ كانا عَذَابًا وكانا غَرَاما (٣)\nأي: هلاكًا.\n\n<span data-type=\"title\" id=toc-3308>٦٦ </span>- ﴿إِنَّهَا﴾\nيعني جهنم ﴿سَاءَتْ مُسْتَقَرًّا وَمُقَامًا﴾ أي: إقامة، من أقام يقيم. قال سلامة بن جندل:\nيَوْمَانِ يَومُ مُقَاماتٍ وأنديَةٍ ... ويومُ سيرٍ إِلَى الأعداءِ تَأْوِيبُ (٤)\n_________\n= جميعهم من طريق أبي معشر عنه. ونسبه إليه النحاس فِي \"معاني القرآن\" ٥/ ٤٨.\n(١) أخرجه الطبري عنه فِي \"جامع البيان\" ١٩/ ٣٦.\n(٢) \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٠، ونسبه إليه النحاس فِي \"معاني القرآن\" ٥/ ٤٧، وابن حبيب فِي \"تفسيره\" ٢١٧/ أ.\n(٣) البيت فِي \"ديوانه\" (١٩٠) ومنسوبًا إليه فِي \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٠، \"جامع البيان\" للطبري ١٩/ ٣٦، \"الجمهرة\" ٢/ ٨١، وذكره ابن عباس فِي إجابات نافع الأزرق. ونسبه ابن منظور فِي \"لسان العرب\" ١٢/ ٤٣٦ غرم، للطرماح بن حكيم الخارجي.\nوالمعنى: النسار ماء لبني عامر، والجفار: ماء لبني تميم بنجد يقول: إن يوم وقعة النسار ووقعة الجفار كانا عذابا على أهلهما وهلاكًا لازمًا لهم وشرًّا دائمًا. والشاهد منه قوله: كان غرامًا. حيث جاءت بمعنى الهلاك والشر اللازم.\n(٤) البيت له فِي \"ديوانه\" (٩٤) ومنسوبًا إليه فِي \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٠، وفي \"جامع البيان\" للطبري ١٩/ ٣٦.\nوالشاهد قوله: (مُقامات) جمع مُقام بمعنى إقامة.","vol":"19","page":469},{"text":"فإذا فتحت (الميم) فهو المجلس، من قام يقوم.\nومنه قول العباس بن مرداس:\n(فَأَيًّا) (١) ما وأيُّكَ كان شَرًّا ... فَقِيدَ إِلَى المَقَامة لا يَرَاها (٢)\n\n<span data-type=\"title\" id=toc-3309>٦٧ </span>- ﴿وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا﴾\nواختلف القراء فيه فقرأ أهل المدينة والشَّام: ﴿يَقْتُرُوا﴾ بضم الياء وكسر التاء (٣).\nوقرأ أهل الكوفة: بفتح الياء وضم التاء (٤)، وقرأ غيرهم: بفتح\n_________\n(١) هكذا فِي الأصل و(م)، (ح). ولعل الصواب (فأيِّي) كما فِي تخريجه؛ لأن الشاهد فيه عند أهل اللغة قوله: فأيِّي ما وأيك. حيث أفرد (أيّ) لكل واحد من الاسمين توكيدًا والمستعمل إضافتها إليهما معًا فيقال (فأينا).\n(٢) البيت فِي \"ديوانه\" (١٤٨) ومنسوبًا إليه فِي \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٠، \"الكتاب\" لسيبويه ٢/ ٤٠٢، \"لسان العرب\" لابن منظور ١٢/ ٥٠٦ قوم، والطبري فِي \"جامع البيان\" ١٩/ ٣٧. ومعنى البيت: يريد أينا كان شرًّا، فأعماه الله حتَّى يقاد إِلَى المقامة وهو لا يراها.\nالشاهد قوله (المَقَامة) بفتح الميم حيث جاءت بمعنى المجلس.\n(٣) وبها قرأ نافع وابن عامر وأبو جعفر.\nانظر: \"السبعة\" لابن مجاهد (٤٦٦)، \"التيسير\" للداني (١٣٣)، \"النشر فِي القراءات العشر\" لابن الجزري ٢/ ٣٣٤، \"المبسوط في القراءات العشر\" لابن مهران (٢٧٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١١.\n(٤) وهي قراءة حمزة والكسائي وعاصم وخلف وافقهم الأَعمش. انظر: المراجع السابقة.","vol":"19","page":470},{"text":"الياء وكسر التاء (١).\nوكلها لغات صحيحة: يقال أقْتَر وقَتَر يُقْتِر ويَقْتُرُ مثل يعرشون ويعكفون (٢).\nواختلف المفسرون فِي معنى الإسراف والإقتار:\nفقال بعضهم: (الإسراف) النفقة فِي معصية الله تعالى وإن قلّت و(الإقتار) منع حق الله تعالى، وهو قول ابن عباس (٣) ﵄، ومجاهد (٤)، وقتادة (٥)،\n_________\n(١) وهي قراءة ابن كثير وأبي عمرو ويعقوب وافقهم ابن محيصن والحسن واليزيدي. انظر: المراجع السابقة.\n(٢) أي أن (أَقْتَر) مثل (قَتَر) وهو التضييق فِي النفقة.\nو(قتر) مضارعه (يَقْتُرُ) و(يَقْتِرُ) بضم التاء وكسرها والمعنى لم يضيقوا فِي الإنفاق.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٧٢، \"الحجة\" لابن خالويه (٢٦٦)، \"الحجة\" لابن زنجلة (٥١٣)، \"الحجة\" للفارسي ٥/ ٣٤٩، \"شرح الهداية\" ٢/ ٤٤٦، \"الموضح فِي القراءات\" لابن أبي مريم ٢/ ٩٣٣، \"معاني القراءات\" ٢/ ٢١٨، \"الكشف\" لمكي ٢/ ١٤٧، \"إعراب القرآن\" للنحاس ٣/ ١٦٧.\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣٧، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٢٥ من طريق علي بن أبي طلحة عنه.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٤٢ وزاد نسبته لعبد بن حميد وابن المنذر. وانظر: \"تفسير ابن فورك\" ٢/ ٢٣/ أ، \"تفسير ابن حبيب\" ٢١٧/ أ، \"الكفاية\" للحيري ٢/ ٧٦/ ب.\n(٤) أخرجه الطبري عنه فِي \"جامع البيان\" ١٩/ ٣٧.\n(٥) أخرجه عبد بن حميد عنه كما فِي \"الدر المنثور\" للسيوطي ٥/ ١٤٢.\nونسبه إليه الواحدي فِي \"الوسيط\" ٣/ ٣٤٦.","vol":"19","page":471},{"text":"وابن جريج (١)، وابن زيد (٢).\n[٢٠٠٦] أخبرنا ابن فنجويه (٣)، قال: حدثنا محمَّد بن عمر بن إسحاق الكلواذي (٤)، قال: حدثنا عبد الله بن سليمان بن الأشعث (٥) قال: حدثنا هارون بن زيد بن أبي الزرقاء الرملي (٦)، قال حَدَّثني أبي (٧)\n_________\n(١) أخرجه الطبري فِي \"جامع البيان\" عنه ١٩/ ٣٧.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣٧، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٢٦ عنه.\n(٣) ثِقَة صدوق، كثير رواية المناكير.\n(٤) لم أجده.\n(٥) أبو بكر بن أبي داود. الإِمام الحافظ.\n(٦) هارون بن زيد بن أبي الزرقاء أبو موسى الموصلي.\nروى عن: أَبان بن سليمان ورواد بن الجراح، وأبيه ويحيى بن عيسى الرملي وغيرهم.\nروى عنه: أبو داود والنَّسائيّ وعبد الله بن أبي داود وعبد الله بن محمَّد بن سلم المقدسيّ وغيرهم.\nقال أبو حاتم: صدوق.\nوقال النَّسائيّ: لا بأس به.\nوذكره ابن حبان فِي الثِّقات.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٩٠، \"الثِّقات\" ٩/ ٢٤٠، \"تهذيب الكمال\" للمزي ٣٠/ ٨٤ \"تقريب التهذيب\" لابن حجر (٧٢٢٦).\n(٧) زيد بن أبي الزرقاء، واسمه: يزيد الثعلبي الموصلي أبو محمَّد.\nروى عن: إبراهيم بن نافع وإسماعيل بن عياش وبحر بن كثير السقاء وجرير بن حازم وجعفر بن برقان وحماد بن سلمة وسفيان الثَّوريّ وغيرهم.\nروى عنه: إبراهيم بن حمزة بن أبي يحيى الرملي وأبو سلمة أَحْمد بن نافع =","vol":"19","page":472},{"text":"قال: حدثنا سهيل بن أبي حزم (١) عن كثير بن زياد أبي سهل (٢) عن الحسن (٣) فِي هذِه الآية (قال) (٤) لم ينفقوا فِي معاصي الله ولم يمسكوا عن فرائض الله تعالى (٥).\nوقال بعضهم: الإسراف أن تأكل مال غيرك بغير حق (٦).\nوقال عون بن عبد الله بن عتبة: ليس المسرف من يأكل ماله إنما المسرف من يأكل مال غيره (٧).\n_________\n= الموصلي وبشر الحافي وحميد بن عياش الرملي وغيرهم كثير.\nقال يحيى بن معين: ليس به بأس.\nوقال أَحْمد بن حنبل: صالح ليس به بأس.\nوقال أبو حاتم: ثِقَة.\nوذكره ابن حبان فِي \"الثِّقات\" وقال: يغرب.\nوقال ابن حجر: ثِقَة.\n\"الجرح والتعديل\" ٣/ ٥٧٥، \"الثِّقات\" ٨/ ٢٥٠، \"تهذيب الكمال\" ١٠/ ٧٠ \"التقريب\" (٢١٣٨).\n(١) أبو بكر البَصْرِيّ. ضعيف.\n(٢) البُرْساني بصري ثِقَة.\n(٣) البَصْرِيّ. ثِقَة فقيه كان يرسل كثيرًا ويدلس.\n(٤) من (م).\n(٥) [٢٠٠٦] الحكم على الإسناد:\nإسناده ضعيف، فيه سهيل ضعيف، ومحمَّد بن عمر الكلواذي لم أجده.\nالتخريج:\nلم أجده عند غير المصنف.\n(٦) ذكره الطبري فِي \"جامع البيان\" ١٩/ ٣٨.\n(٧) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣٨ من طريق أبي معدان عنه.","vol":"19","page":473},{"text":"وقال قوم: (السرف) مجاوزة الحد فِي النفقة و(الإقتار) التقصير عما ينبغي مما لا بد منه، وهذا الاختيار (١) لقوله: ﴿وَكَانَ بَيْنَ ذَلِكَ﴾ أي: وكان إنفاقهم بين ذلك ﴿قَوَامًا﴾ عدلًا قصدًا (٢) وسطًا بين الإسراف والإقتار.\nقال إبراهيم ﵀: لا يجيعهم ولا يعريهم، ولا ينفق نفقة يقول النَّاس قد أسرف (٣). وقال مقاتل: كسبوا طيبًا، وأنفقوا قصدًا، وقدموا فضلًا، فربحوا وأنجحوا (٤).\nوقال يزيد بن أبي حبيب فِي هذِه الآية: أولئك أصحاب النَّبِيّ -ﷺ- كانوا لا يأكلون طعامًا للتنعم واللذة، ولا يلبسون ثوبًا للجمال، ولكن كانوا يريدون من الطعام ما يسد عنهم الجوع ويقويهم على عبادة ربهم ومن الثياب ما يستر عوراتهم، ويكنّهم من الحُر والقُرّ (٥) (٦).\n_________\n(١) ورجحه الطبري فِي \"جامع البيان\" ١٩/ ٣٨ وكذلك ابن كثير فِي \"تفسير القرآن العظيم\" ١٠/ ٣٢٢، والشنقيطي فِي \"أضواء البيان\" ٦/ ٣٥١.\n(٢) من (م)، (ح).\n(٣) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣٨، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٢٥ عنه.\n(٤) لم أقف عليه فِي تفسيره عند هذِه الآية.\nونسبه إليه ابن حبيب فِي \"تفسيره\" ٢١٧/ أ، والحيري فِي \"الكفاية\" ٢/ ٧٦/ ب.\n(٥) فِي (ح): البرد. والقُرُّ: البرد عامة بالضم والقَّرُّ: اليوم البارد.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٨٢ قرر.\n(٦) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٣٨، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٢٥ عنه.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٤٣.","vol":"19","page":474},{"text":"[٢٠٠٧] أخبرنا ابن فنجويه (١)، قال: حدثنا ابن حبش المقرئ (٢)، قال: حدثنا ابن زنجويه (٣)، قال: حدثنا سلمة (٤)، قال: حدثنا عبد الرزاق (٥)، قال: حدثنا ابن عيينة (٦)، عن رجل، عن الحسن (٧) فِي قوله تعالى: ﴿لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا﴾ أن عمر بن الخطاب - ﵁ - قال: كفى سرفًا ألا يشتهي رجل شيئًا إلَّا اشتراه فأكله (٨).\n_________\n(١) ثِقَة صدوق كثير رواية المناكير.\n(٢) ثِقَة مأمون.\n(٣) علي بن بري بن زنجويه. لم يذكر بجرح.\n(٤) سلمة بن شبيب المسمعي. ثِقَة.\n(٥) الصَّنْعانِيّ، ثِقَة حافظ، عمي فِي آخر عمره فتغير، وكان يتشيع.\n(٦) سفيان بن عيينة. ثِقَة حافظ فقيه إمام حجة.\n(٧) البَصْرِيّ، ثِقَة فقيه كان يرسل كثيرًا ويدلس.\n(٨) [٢٠٠٧] الحكم على الإسناد:\nإسناده ضعيف بسبب الانقطاع الحسن لم يدرك عمر بن الخطاب، وجهالة الراوي عن الحسن، وفيه علي بن زنجويه لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه عبد الرزاق فِي \"تفسير القرآن العظيم\" ٢/ ٧١ عن ابن عيينة به بمثله.\nوذكره العجلوني فِي \"كشف الخفاء\" (٢٦٩٧) قال: ولعبد الرزاق والثعلبي بسند منقطع عن عمر بن الخطاب فذكره.\nوأخرجه أَحْمد فِي \"الزهد\" (ص ١٥٣) نحوه وفيه قصة عن إسماعيل عن يونس عن الحسن كذلك.\nوأخرج ابن ماجه كتاب الأطعمة، باب من الإسراف أن تأكل كل ما اشتهيت (٣٣٥٢)، وأبو نعيم فِي \"حلية الأولياء\" ١٠/ ٢١٣، وابن الجوزي فِي \"الموضوعات\" ٣/ ١٨١ - ١٨٢ (١٤٠١)، والبيهقي فِي \"شعب الإيمان\" ٥/ ٤٦ =","vol":"19","page":475},{"text":"<span data-type=\"title\" id=toc-3310>٦٨ </span>- قوله ﷿: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ﴾\n[٢٠٠٨] أخبرنا أبو محمد الحسن بن أَحْمد المخلدي (١) بقراءتي عليه، قال: حدثنا المؤمل بن الحسن بن عيسى (٢)، قال: حدثنا الحسن بن محمَّد (٣)، قال: حدثنا حجاج (٤)، عن ابن\n_________\n= (٥٧٢١)، وأبو يعلى فِي \"مسنده\" ٥/ ١٥٤ (٢٧٦٥)، وابن حبان فِي \"المجروحين\" ٣/ ٤٧.\nجميعهم من طرق عن بقية بن الوليد ثنا يوسف بن أبي كثير عن نوح بن ذكوان عن الحسن عن أنس قال قال رسول الله -ﷺ-: \"إن من السرف أن تأكل كل ما اشتهيت\".\nوفي إسناده: نوح بن ذكوان ضعيف \"تقريب التهذيب\" لابن حجر (٧٢٥٥) ويوسف بن أبي كثير مجهول \"تقريب التهذيب\" لابن حجر (٧٩٣٤) وفيه علة ثالثة وهي عنعنة الحسن البَصْرِيّ وهو مدلس وعند ابن الجوزي هذا الحديث فِي الموضوع كما سبق وكذا السيوطي فِي \"الآلي المصنوعة\" ٢/ ٢٤٦ وابن عراق الكناني فِي \"تنزيه الشريعة\" ٢/ ٢٥٦، والشوكاني فِي \"الفوائد المجموعة\" (١٨٢).\nوقال الألباني: موضوع كما فِي \"الضعيفة\" (٢٤١).\nوقد أورد ابن حجر فِي \"الكاف الشاف\" ٣/ ٢٨٤ الموقوف أولًا ثم أورده مرفوعًا وقال الأول أصح.\nيريد أنَّه أصح من المرفوع وإلا فهو ضعيف لانقطاعه وجهالة الرَّجل.\n(١) إمام صدوق مسند عدل.\n(٢) أبو الوفاء الماسرجسي النَّيْسَابُورِيّ، المحدث المتقن.\n(٣) الحسن بن محمَّد بن الصبَّاح الزعفراني، أبو علي البغدادي، ثِقَة.\n(٤) المصيصي الأعور ثِقَة ثبت لكن اختلط في آخر عمره لما قدم بغداد قبل موته.","vol":"19","page":476},{"text":"جريج (١)، قال: أخبرنا يعلى -يعني (٢): ابن مسلم (٣)، عن سعيد بن جبير (٤) (سمعه) (٥) يحدث عن ابن عباس - ﵄ - أن ناسًا من أهل الشِّرك قد قتلوا فأكثروا وزنوا فأكثروا ثم أتوا محمدًا -ﷺ- فقالوا: إن الذي تقول وتدعونا إليه حسن (٦) لو تخبرنا أن لما عملناه كفارة فنزل: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ﴾ آخر الآيات ونزل: ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ﴾ (٧) (٨).\n_________\n(١) ثِقَة فقيه فاضل وكان يدلس ويرسل.\n(٢) من (م)، (ح).\n(٣) يعلي بن مسلم بن هُرْمز، ثِقَة.\n(٤) ثِقَة ثبت فقيه.\n(٥) من (م)، (ح).\n(٦) فِي (م)، (ح): لحسن.\n(٧) الزمر: ٥٣.\n(٨) [٢٠٠٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه الواحدي فِي \"أسباب النزول\" (ص ٣٤٥) (٦٥٨) عن المصنف به بمثله. وأخرجه البخاري، كتاب التفسير باب قوله تعالى: ﴿يَا عبادي الذين أسرفوا﴾ .. (٤٨١٠).\nومسلم، كتاب الإيمان، باب كون الإِسلام يهدم ما قبله. . (١٢٢).\nوأبو داود، كتاب الفتن والملاحم، باب فِي تعظيم قتل المؤمن (٤٢٧٤).\nوالنَّسائيّ، كتاب تعظيم الدم، باب تعظيم الدم ٧/ ٨٦، ٨٧ كلهم من طرق عن ابن جريج به.\nوانظر: \"أسباب النزول\" للواحدي (٣٤٥)، \"لباب النقول\" للسيوطي (١٤٨)، =","vol":"19","page":477},{"text":"وقيل: نزلت فِي وحشي غلام مطعم (١).\n_________\n= \"الصحيح المسند من أسباب النزول\" للوادعي (١٧٦)، \"أسباب النزول\" للحميدان (٤٢٥).\n(١) وهو مروي عن سعيد بن جبير وابن عباس وأبي سعيد الخُدرِيّ.\nفقد أخرجه الطبري فِي \"جامع البيان\" ١٨/ ٤٦، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٣١، وأبو نعيم فِي \"حلية الأولياء\" ٤/ ٢٨٤ عن سعيد بن جبير قال: نزلت آية من تبارك بالمدينة فِي شأن قاتل حمزة، وحشي وأصحابه.\nوذكره السيوطي فِي \"الدر المنثور\" للسيوطي ٥/ ١٤٥، وزاد نسبته لابن المنذر وابن مردويه وإسناده منقطع.\nوأخرج الطبراني فِي \"المعجم الكبير\" ١١/ ١٩٧ (١١٤٨٠) من طريق أبين بن سفيان عن عطاء عن ابن عباس ثم ذكر قصة مجيء وحشي للنبي - ﷺ - ونزول الآيتين فيه.\nوفي سنده علتان ضعف أبين بن سفيان، والانقطاع بين عطاء وابن عباس.\nوضعفه الهيثمي فِي \"مجمع الزوائد\" ٧/ ١٠٠، والسيوطي فِي \"الدر المنثور\" وأخرج الواحدي فِي \"أسباب النزول\" (٣٤٦) (٦٦٠) من طريق ابن جريج عن عطاء عن ابن عباس نحوه.\nوفيه ابن جريج وهو مدلس وقد عنعنه وكذلك الانقطاع بين عطاء وابن عباس.\nوأخرج ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٣١ من طريق الحجاج عن عطية عن أبي سعيد قال لما أسلم وحشي أنزل الله ﷿: ﴿وَالَّذِينَ لَا يَدْعُونَ﴾.\nوفي سنده عطية بن سعد العوفي صدوق يخطئ كثيرًا وهو مدلس وقد عنعن.\nوالحجاج بن أرطأه صدوق كثير الخطأ والتدليس \"تقريب التهذيب\" لابن حجر (١١٢٧) وقد عنعن.\nوممن قال إنها نزلت فِي وحشي مقاتل فِي \"تفسيره\" ٣/ ٢٤٠، وابن حبيب فِي \"تفسيره\" ٢١٧/ أ، والحيري فِي \"الكفاية\" ٢/ ٧٦/ ب.\nوالقول بأن الآية نزلت فِي وحشي ضعيف قال السمعاني فِي \"تفسير القرآن العظيم\" ٤/ ٣٣: قال أهل العلم وهذا مستبعد جدًّا لأن هذِه الآية مكية ووحشي =","vol":"19","page":478},{"text":"[٢٠٠٩] أخبرنا عبد الله بن حامد الوزّان (١)، قال: حدثنا محمَّد ابن الحسين (٢)، قال: حدثنا أَحْمد بن يوسف السلمي (٣)، قال: حَدَّثني عبد الرزاق (٤)، قال: حدثنا معمر (٥) والثوري (٦)، عن منصور (٧) والأعمش (٨)، عن أبي وائل (٩) ح.\n[٢٠١٠] وأخبرنا ابن فنجويه (١٠)، قال: حدثنا أَحْمد بن جعفر بن حمدان (١١)، وعبد الله بن عبد الرحمن (١٢)، قالا: حدثنا يوسف بن\n_________\n= إنما أسلم بعد غزوة حنين والطائف فِي آخر عهد النَّبِيّ - ﷺ -.\nقلت: ويحمل قول من قال إنها نزلت فِي وحشي على التفسير وأن وحشي داخل فِي الآية لا أنَّه سبب للنزول. قال الزركشي \"البرهان\" ١/ ٣١ - ٣٢: وقد عرف من عادة الصحابة والتابعين أن أحدهم إذا قال: نزلت هذِه الآية فِي كذا فإنَّه يريد بذلك أن هذِه الآية تتضمن هذا الحكم، لا أن هذا كان السبب فِي نزولها.\n(١) لم يذكر بجرح أو تعديل.\n(٢) محمَّد بن الحسين بن الحسن بن الخليل النَّيْسَابُورِيّ القطَّان، قال عنه الحاكم: الشيخ الصالح.\n(٣) الأَزدِيّ حافظ ثِقَة.\n(٤) الصَّنْعانِيّ ثِقَة حافظ عمي فِي آخر عمره فتغير، وكان يتشيع.\n(٥) الأَزدِيّ ثِقَة ثبت فاضل، إلَّا أن فِي روايته عن الأَعمش شيئًا.\n(٦) ثِقَة حافظ إمام حجة، كان ربما دلس.\n(٧) منصور بن المعتمر السلمي ثِقَة ثبت.\n(٨) سليمان بن مهران ثِقَة حافظ لكنه مدلس.\n(٩) شَقِيق بن سلمة الأسدي أبو وائل الكُوفيّ ثِقَة.\n(١٠) ثِقَة صدوق كثير الرواية للمناكير.\n(١١) القطيعي، ثِقَة.\n(١٢) لم أجده.","vol":"19","page":479},{"text":"عبد الله بن ماهان (١)، قال: حدثنا محمَّد بن كثير (٢)، قال: حدثنا سفيان (٣)، عن الأَعمش (٤) ومنصور (٥) وواصل الأحدب (٦)، عن أبي وائل (٧) ح.\n[٢٠١١] وأخبرنا عبد الله بن حامد الوزّان (٨)، قال: أخبرنا مكّيّ ابن عبدان (٩)، قال: حدثنا عبد الله بن هاشم (١٠)، قال: حدثنا عبد بن نمير (١١)، قال: أخبرنا الأَعمش (١٢)، عن شَقِيق (١٣)، عن عمرو بن شرحبيل (١٤)، عن عبد الله بن مسعود - ﵁ - قال: قلت يَا رسول الله أيّ الذنب أعظم؟ قال: \"أن تجعل لله ندًّا وهو خلقك\". قلت: ثم أيّ؟ قال: \"أن تقتل ولدك خشية أن يأكل معك\"، قلت: ثم أي؟\n_________\n(١) لم أجده.\n(٢) محمَّد بن كثير العبدي البَصْرِيّ ثِقَة لم يصب من ضعفه.\n(٣) الثَّوريّ، ثِقَة حافظ إمام حجة، كان ربما دلس.\n(٤) ثِقَة حافظ لكنه مدلس.\n(٥) ثِقَة ثبت.\n(٦) بيّاع السابري، ثِقَة ثبت.\n(٧) شَقِيق بن سلمة، ثِقَة مخضرم.\n(٨) لم يذكر بجرح أو تعديل.\n(٩) المحدث الثقة المتقن.\n(١٠) أبو عبد الرحمن الطوسي، ثِقَة صاحب حديث.\n(١١) أبو هشام الكُوفيّ ثِقَة صاحب حديث من أهل السنة.\n(١٢) ثِقَة حافظ لكنه مدلس.\n(١٣) ثقة مخضرم.\n(١٤) أبو ميسرة الكُوفيّ، ثِقَة.","vol":"19","page":480},{"text":"قال: \"أن تزني بحليلة جارك\". فأنزل الله تعالى تصديق ذلك: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ﴾ الآية (١).\n[٢٠١٢] أخبرنا ابن فنجويه (٢)، قال: حدثنا ابن حبش المقرئ (٣)، قال: حدثنا ابن زنجويه (٤)، قال: حدثنا سلمة (٥)، قال: حدثنا عبد الرزاق (٦)، قال: أخبرنا معمر (٧)، عن قتادة (٨)، قال: ذكر لنا أن لقمان ﵇ (٩) كان يقول: يا بني إياك والزنا فإن أوله مخافة\n_________\n(١) [٢٠٠٩، ٢٠١١] الحكم على الإسناد:\nأخرجه المصنف من عدة طرق فِي بعضها من لم أجده ومن لم يذكر بجرح أو تعديل، لكنهم توبعوا فِي بعض الآخر، والحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه البخاري، كتاب التفسير باب قوله تعالى: ﴿فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا﴾ (٤٤٧٧)، وفي عدة مواضع، ومسلم، كتاب الإيمان باب كون الشِّرك أقبح الذنوب (٨٦)، وأبو داود، كتاب الطلاق، باب فِي تعظيم الزنا (٢٣١٠)، والترمذي، كتاب التفسير باب ومن سورة الفرقان (٣١٨٢)، والنَّسائيّ، كتاب تحريم الدم، باب ذكر أعظم الذنب ٧/ ٨٩، ٩٠.\nجميعهم من طريق أبي وائل شَقِيق بن سلمة عن عمرو بن شرحبيل به.\n(٢) ثِقَة صدوق كثير رواية المناكير.\n(٣) ثِقَة مأمون. .\n(٤) علي بن زنجويه.\nلم يذكر بجرحٍ أو تعديل.\n(٥) سلمة بن شبيب. ثِقَة.\n(٦) ثِقَة حافظ، عمي فِي آخر عمره فتغير، وكان يتشيع.\n(٧) ثِقَة ثبت فاضل.\n(٨) السدوسي، ثِقَة ثبت.\n(٩) جمهور السلف على أنَّه عبد صالح ليس بنبي. =","vol":"19","page":481},{"text":"وآخره ندامة (١).\n﴿وَمَنْ يَفْعَلْ ذَلِكَ﴾ الذي ذكرت ﴿يَلْقَ أَثَامًا﴾.\nقال ابن عباس - ﵄ -: إثمًا (٢). ومجازه يلق جزاء الآثام.\n[٢٠١٣] أخبرنا الحسين بن محمَّد بن فنجويه (٣)، قال: حدثنا أَحْمد بن محمَّد ابن حفصويه (٤)، قال: حدثنا محمَّد بن موسى (٥)، قال: حدثنا زهير بن محمَّد (٦)، قال: حدثنا محمَّد بن زياد الكلبي (٧)، قال:\n_________\n= انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٤٩: ٥٢، \"جامع البيان\" للطبري ٢١/ ٦٨.\n(١) [٢٠١٢] الحكم على الإسناد:\nفيه ابن زنجويه لم يذكر بجرحٍ أو تعديل، وسائر رجاله ثقات.\nالتخريج:\nأخرجه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٣٠ من طريق سعيد عن قتادة به، قال ابن كثير فِي \"تفسير القرآن العظيم\" ١٠/ ٣٢٦: وقد ذكر لنا أن لقمان ... فذكره.\n(٢) نسبه إليه ابن حبيب فِي \"تفسيره\" ٢١٧/ أ، والحيري فِي \"الكفاية\" ٢/ ٧٦/ ب.\n(٣) ثِقَة صدوق كثير رواية المناكير.\n(٤) أبو الطيب أَحْمد بن محمَّد بن عليّ بن حفصويه الحلواني، لم أجده.\n(٥) لم أجده.\n(٦) ابن قمير، المروزي، ثِقَة.\n(٧) محمَّد بن زياد بن زبّار أبو عبد الله الكلبي.\nحدث عن: أبي مودود المدنِيُّ وشرقي بن القطامي.\nروى عنه: زهير بن محمَّد بن قمير وأَحمد بن منصور الرَّماديّ وأبو أمية الطرسوسي وأَحمد بن عليّ الخزاز ومحمَّد بن غالب التمتام وغيرهم. =","vol":"19","page":482},{"text":"حدثنا شرقي بن القطامي (١)، قال: حدثنا لقمان بن عامر (٢) قال: جئت\n_________\n= قال يحيى بن معين: ليس بشيء.\nذكره ابن حيان فِي \"الثِّقات\" وقال: يخطئ ويهم. وقال الذهبي: كان شاعرًا مشهورًا قل ما روى الحديث.\n\"الجرح والتعديل\" ٧/ ٢٥٨، \"تاريخ بغداد\" ٥/ ٢٨١، \"الثِّقات\" ٩/ ٨٣، \"الضعفاء والمتروكين\" لابن الجوزي ٣/ ٦١، \"ميزان الاعتدال\" ٤/ ٤٧٢، \"لسان الميزان\" ٦/ ١٢٠.\n(١) شرقي بن قطامي الشَّاعر، ويقال اسمه الوليد بن الحصين بن حبيب الكلبي.\nروى عن: لقمان بن عامر وأبي المطلق العايزي ومجالد بن سعيد.\nروى عنه: يزيد بن هارون، ومحمَّد بن زياد بن زبَّار.\nقال أبو حاتم: ليس بقوي الحديث.\nوذكره ابن حبان فِي \"الثِّقات\".\nقال ابن عدي: ليس له فِي الحديث إلَّا نحو عشرة وفي بعض ما رواه مناكير. وضعفه زكريا الساجي.\n\"الجرح والتعديل\" ٤/ ٣٧٦، \"الثِّقات\" ٦/ ٤٤٩ \"الكامل فِي ضعفاء الرجال\" ٥/ ٥٥، \"تاريخ بغداد\" ٩/ ٢٧٨ \"ميزان الاعتدال\" ٢/ ٤٥٨.\n(٢) لقمان بن عامر الوصابي ويقال: الأوصابي أبو عامر الشَّاميّ الحمصي.\nروى عن: أوسط البَجَليّ وجبير بن نفير الحضرميّ والحارث بن معاوية الكندي وسويد بن جيلة السلمي وأبو أسامة الباهليّ وأبو الدَّرداء وأبو هريرة وغيرهم.\nورى عنه: أنيس بن الضحاك وشرقي بن قطامي وعقيل بن مدرك السلمي والفرج ابن فضالة وغيرهم.\nقال أبو حاتم: يكتب حديثه. وقال العجلي: تابعي ثِقَة.\nوقال الذهبي: صدوق. وقال ابن حجر: صدوق.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٨٢، \"معرفة الثِّقات\" للعجلي ٢/ ٢٣٠، \"تهذيب الكمال\" للمزي ٢٤/ ٢٤٦، \"ميزان الاعتدال\" للذهبي ٤/ ٣٣٩، \"تقريب التهذيب\" لابن حجر (٥٦٧٩).","vol":"19","page":483},{"text":"أَبا أُمامة الباهليّ (١) -صُدي بن عجلان﵁- فقلت: حَدَّثني حديثًا سمعته من رسول الله - ﷺ -؟ قال: فدعا لي بطلاء (٢)، ثم قال: سمعت رسول الله - ﷺ - يقول: \"لو أن صخرة زنة عشر عُشْرَاوات (٣) قذف بها من شفير جهنم ما بلغت قعرها سبعين خريفًا، ثم تنتهي إِلَى غيٌّ وآثام\" قال: فقلت: وما غيٌّ وآثام؟ قال: \"بئران يسيل فيهما (٤) صديد أهل النَّار وهما اللتان قال الله تعالى فِي كتابه\" ﴿فَسَوْفَ يَلْقَوْنَ غَيًّا﴾ (٥) و﴿يَلْقَ أَثَامًا﴾ \" (٦).\n_________\n(١) صحابي جليل.\n(٢) فِي ح: بطعام. والطلاء بالكسر والمد الشراب المطبوخ من عصير العنب وهو الرُّبُّ انظر: \"النهاية فِي غريب الحديث والأثر\" لابن الأثير ٣/ ١٣٧، \"لسان العرب\" لابن منظور ١٥/ ١١ طلا.\n(٣) جمع عُشَراء. وهي الناقة التي أتى على حملها عشرة أشهر.\nانظر: \"النهاية فِي غريب الحديث والأثر\" لابن الأثير ٣/ ٢٤٠، \"لسان العرب\" لابن منظور ٤/ ٥٧٣ عشر.\n(٤) فِي (م): منهما.\n(٥) مريم: ٥٩.\n(٦) [٢٠١٣] الحكم على الإسناد إسناده ضعيف فيه شرقي بن قطامي ليس بقوي، ومحمَّد بن زياد: ليس بشيء وفيه من لم أجده والحديث له شواهد صحيحه.\nالتخريج:\nأخرجه الطبري فِي \"جامع البيان\" ١٩/ ٤٤، والطبراني فِي \"المعجم الكبير\" ٨/ ١٧٥ (٧٧٣١)، وفي \"مسند الشاميين\" (١٥٨٩)، والمروزي فِي \"تعظيم قدر الصلاة\" ١/ ١١٩ (٣٦)، والدولابي فِي \"الكني\" ١/ ١٣، والبيهقي فِي \"البعث والنشور\" (٢٦١)، (٥٢٢).\nجميعهم من طرق عن محمَّد بن زياد الكلبي به بمثله وعند الطبري خمسين خريفًا بدلًا من سبعين. =","vol":"19","page":484},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال الهيثمي فِي \"مجمع الزوائد\" ١٠/ ٣٨٩: وفيه ضعفاء وقد وثقهم ابن حبان وقال: يخطئون.\nوقال ابن كثير فِي \"تفسير القرآن العظيم\" ١٠/ ٣٢٦ بعد أن أورده من رواية الطبري: حديث غريب ورفعه منكر.\nوأخرجه ابن أبي الدنيا فِي \"صفة النَّار\" (٢٥) (١٧) من طريق شبابة بن سوار عن أبي الحصين -شرقي بن قطامي- به.\nوقال المنذري فِي \"الترغيب والترهيب\" ٤/ ٢٣١: رواه الطبراني والبيهقي مرفوعًا، ورواه غيرهما موقوفًا عن أبي أُمامة وهو أصح.\nوأخرجه الطبري فِي \"جامع البيان\" ١٩/ ٤٥، والعقيلي فِي \"الضعفاء\" ٢/ ٨٨، والبغوي فِي \"شرح السنة\" ١٥/ ٢٤٩ (٤٤١٢)، جميعهم من طريق هشيم ابن بشير عن زكريا بن أبي مريم الخُزَاعِيّ عن أبي أُمامة موقوفًا.\nوفي إسناده زكريا بن أبي مريم شيخ حدث عنه هشيم قال النَّسائيّ ليس بالقوي \"لسان الميزان\" ٢/ ٥٦١.\nوالحديث لبعضه شواهد منها:\n١ - حديث أبي هريرة - ﵁ - قال: بينا نحن عند رسول الله - ﷺ - إذ سمع وجَبْة فقال رسول الله - ﷺ -: \"أتدرون ما هذِه؟ \" قلنا الله ورسوله أعلم، قال: \"هذِه حجر رمي به فِي النَّار منذ سبعين خريفًا فالآن انتهى إِلَى قعر النَّار\" أخرجه مسلم، كتاب الجنة وصفة نعيمها، باب فِي شدة حر نار جهنم. . (٢٨٤٤).\n٢ - حديث أنس قال قال رسول الله - ﷺ -: \"لو أن حجرًا بسبع خلفات شحومهن وأولادهن ألقي فِي جهنم لهوى سبعين عامًا لا يبلغ قعرها\".\nأخرجه هناد فِي \"الزهد\" (٢٤٥) من طريق الأَعمش عن يزيد الرَّقاشيّ عن أنس.\nقال الهيثمي فِي \"مجمع الزوائد\" ١٠/ ٣٨٩: رواه أبو يعلى وفيه يزيد بن أَبان الرَّقاشيّ وهو ضعيف وقد وثق وبقية رجاله رجال الصحيح.\n٣ - حديث معاذ بن جبل نحوه: رواه الطبراني وفيه راو لم يسم وبقية رجاله رجال الصحيح. \"مجمع الزوائد\" ١٠/ ٣٨٩. =","vol":"19","page":485},{"text":"[٢٠١٤] أخبرنا أبو عمرو سعيد بن عبد الله بن سعيد بن إسماعيل الحيري (١)، قال: حدثنا العباس بن محمَّد بن قوهيار (٢)، قال: حدثنا إسحاق بن عبد الله بن محمَّد بن (٣) رزين السلمي (٤)، قال: أخبرنا حفص بن عبد الرحمن (٥)، قال: حدثنا سعيد (٦)، عن قتادة (٧)، عن\n_________\n= ٤ - حديث أبي سعيد الخُدرِيّ مرفوعًا بلفظ: ويل واد فِي جهنم يهوي فيه الكافر سبعين خريفًا قبل أن يبلغ قعرها.\nأخرجه الترمذي فِي التفسير ح (٣١٦٤)، وأَحمد فِي \"مسنده\" ٣/ ٧٥ عن ابن لهيعة عن دراج عن أبي الهيثم عنه به.\nقال الترمذي: حديث غريب لا نعرفه مرفوعًا إلَّا من حديث ابن لهيعة.\nوقال الألباني: ضعيف كما فِي \"ضعيف سنن الترمذي\" (٦١٧).\nفالحديث صحيح لشواهده، وانظر: \"السلسلة الصحيحة\" (١٦١٢).\n(١) لم أجده.\n(٢) المسند الجليل.\n(٣) من (ح).\n(٤) إسحاق بن عبد الله بن محمَّد بن رزين السلمي النَّيْسَابُورِيّ الخُشْك. سمع: حفص ابن عبد الرحمن ويعلي بن عبيد وعدة.\nوعنه: ابن خزيمة ومحمَّد بن عمر بن حفص وعدة. مات سنة ست وستين ومائتين. \"الأنساب\" ٢/ ٣٦٩، \"سير أعلام النبلاء\" ١٣/ ٤٥.\n(٥) حفص بن عبد الرحمن بن عمر أبو عمر البلخي الفقيه النَّيْسَابُورِيّ قاضهيا، صدوق عابد رمي بالإرجاء. \"الجرح والتعديل\" ٣/ ١٧٦ \"تهذيب الكمال\" ٧/ ٢٢، \"التقريب\" (١٤١٠).\n(٦) سعيد بن أبي عروبة اليشكري. ثِقَة حافظ، اختلط بأخره، كثير التدليس، وهو أثبت النَّاس فِي قتادة.\n(٧) السدوسي، ثِقَة ثبت.","vol":"19","page":486},{"text":"أبي أَيُّوب (١) عن عبد الله بن عمرو بن العاص (٢) - ﵄ -: أن أثامًا وادٍ فِي جهنم (٣).\nوهو قول مجاهد (٤).\nوقال أبو عبيدة: الأثام: العقوبة (٥) قال شافع الليثيّ:\n_________\n(١) أبو أَيُّوب المراغي الأَزدِيّ، اسمه يحيى ويقال: حبيب بن مالك، ثِقَة.\n\"الجرح والتعديل\" ٩/ ١٩٠، \"تهذيب الكمال\" ٣٣/ ٦٠، \"التقريب\" (٧٩٤٩).\n(٢) الصحابي الجليل.\n(٣) [٢٠١٤] الحكم على الإسناد:\nفِي إسناده من لم أجده، وإسحاق بن عبد الله لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري فِي \"جامع البيان\" ١٩/ ٤٤ من طريق المعتمر بن سليمان عن أَبيه، وأخرجه ابن أبي حاتم ٨/ ٢٧٣٠ من طريق سعيد بن بشير كلاهما عن قتادة به بمثله.\n(٤) أخرجه البستي فِي \"تفسيره\" (ص ٥٢٢) (٦٩٨) من طريق ابن جريج عنه.\nوأخرجه الطبري فِي \"جامع البيان\" ١٩/ ٤٤، وآدم فِي \"تفسير مجاهد\" (٥٠٧)، والبيهقي فِي \"البعث والنشور\" (٢٦١) (ص ٥٢٣). جميعهم من طريق ابن أبي نجيح عنه.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٤٤ وزاد نسبته للفريابي وابن أبي شيبة وعبد بن حميد وابن المنذر، ونسبه إليه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٣٠، وابن حبيب فِي \"تفسيره\" ٢١٧/ أ، والحيري فِي \"الكفاية\" ٢/ ٧٦/ ب. وهو قول مقاتل كما فِي \"تفسيره\" ٣/ ٢٤٠، ومروي عن سعيد بن جبير وعكرمة كما فِي \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٣٢٦.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٣/ ٨١، وقال به ابن قتيبة كما فِي \"تفسير غريب القرآن\" لابن قتيبة (٣١٥)، والطبري كما فِي \"جامع البيان\" ١٩/ ٤٤.","vol":"19","page":487},{"text":"جزى الله ابن عُرْوةَ حيثُ أَمْسَى ... عُقُوقًا والعُقُوق لَهُ أَثَامُ (١)\nأي: عقوبة.\n\n<span data-type=\"title\" id=toc-3311>٦٩ </span>- ﴿يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا (٦٩)﴾\nقراءة العامة بجزم الفاء والدال ورفعهما ابن عامر وابن عياش (٢): على الابتداء (٣).\n\n<span data-type=\"title\" id=toc-3312>٧٠ </span>- ثم قال عز شأنه: ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا﴾\n[٢٠١٥] أخبرنا ابن فنجويه (٤)، قال: حدثنا موسى بن محمَّد بن علي (٥)، قال: حدثنا موسى بن هارون الحمّال (٦)، قال: حدثنا\n_________\n(١) البيت فِي \"مجاز القرآن\" لأبي عبيدة ٢/ ٨١، والطبري فِي \"جامع البيان\" ١٩/ ٤٠ منسوبًا لبلعاء بن قيس الكناني، وفي \"لسان العرب\" لابن منظور ١٢/ ٦ لشافع الليثيّ، وبلا نسبة فِي \"تفسير غريب القرآن\" لابن قتيبة (٣١٥)، \"تفسير القرآن\" للسمعاني ٤/ ٣٣.\nوابن عروة رجل من بني ليث كان دلّ عليهم ملكًا من غسّان فأغار عليهم جميعًا.\n(٢) انظر: \"السبعة\" لابن مجاهد (٤٦٧)، \"التيسير\" للداني (١٣٣)، \"المبسوط في القراءات العشر\" لابن مهران (٢٧٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١١.\n(٣) انظر: \"الحجة\" لابن خالويه (٢٦٦)، \"الحجة\" لابن زنجلة (٥١٤)، \"الحجة\" للفارسي ٥/ ٣٥١، \"معاني القرآن\" للفراء ٢/ ٢٧٣، \"إعراب القرآن\" للنحاس ٣/ ١٦٨، \"الموضح فِي القراءات\" لابن أبي مريم ٢/ ٩٣٤، \"الكشف\" لمكي ٢/ ١٤٧، \"معاني القراءات\" ٢/ ٢١٨، \"شرح الهداية\" ٢/ ٤٤٦.\n(٤) ثِقَة صدوق كثير رواية المناكير.\n(٥) لم أجده.\n(٦) أبو عمران البزَّاز ثِقَة حافظ.","vol":"19","page":488},{"text":"إبراهيم بن محمَّد الشَّافعيّ (١) قال: حدثنا عبد الله بن رجاء (٢) عن (عبيد الله) (٣) بن عمر (٤) عن علي بن زيد (٥) عن يوسف بن مهران (٦) عن ابن عباس - ﵄ - قال: قرأناها على عهد رسول الله -ﷺ- سنتين: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ﴾ الآية. ثم نزل: ﴿إِلَّا مَنْ تَابَ﴾ فما رأيت النَّبِيّ - ﷺ - فرح بشيء قط فرحه بها وفرحه بـ ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ الآية (٧) (٨).\n_________\n(١) ابن عم الإِمام الشَّافعيّ أبو إسحاق، صدوق.\n(٢) المكيّ أبو عمران البَصْرِيّ ثِقَة تغير حفظه قليلًا.\n(٣) فِي الأصل: عبيد.\n(٤) ابن حفص بن عاصم بن عمر بن الخطاب.\nثِقَة ثبت.\n(٥) ابن جدعان ضعيف.\n(٦) البَصْرِيّ، ضعيف.\n(٧) الفتح: ١.\n(٨) [٢٠١٥] الحكم على الإسناد:\nإسناده ضعيف فيه علي بن زيد بن جدعان ويوسف بن مهران ضعيفان، وفيه من لم أجده.\nالتخريج:\nأخرجه البَغَوِيّ فِي \"معالم التنزيل\" ٦/ ٩٦ عن الشريحي عن الثعلبي به.\nوأخرجه الطبراني فِي \"المعجم الكبير\" ١٢/ ٢١٧ (١٢٩٣٥)، والواحدي فِي \"الوسيط\" ٣/ ٣٤٦.\nكلاهما من طريق محمَّد بن عبد الله الحضرميّ عن إبراهيم بن محمَّد الشَّافعيّ به.\nوأخرجه ابن أبي عاصم فِي \"السنة\" ٢/ ٤٧٠ (٩٧٢) قال: حدثنا الشَّافعيّ به.\nوأخرجه ابن عدي فِي \"الكامل\" ٥/ ٢٠٠ فِي ترجمة علي بن زيد بن جدعان، عن محمَّد بن عبدان عن إبراهيم بن محمَّد الشَّافعيّ به، ثم قال: لا يرويه فيما أعلم عن علي بن زيد غير عبيد الله بن عمر ولا عن عبيد الله بن عمر غير عبد الله بن رجاء. =","vol":"19","page":489},{"text":"[٢٠١٦] أخبرنا ابن فنجويه (١)، قال: حدثنا محمَّد بن الحسن بن علي اليقطيني (٢)، قال: حدثنا أَحْمد بن عبد الله بن يزيد العقيلي (٣)، قال: حدثنا صفوان بن صالح (٤)، قال: حدثنا الوليد بن مسلم (٥)، قال: حدثنا عبد العزيز بن الحصين (٦)، عن ابن أبي نجيح (٧)، قال: حَدَّثني القاسم بن أبي بَزَّة (٨)، قال: قلت لسعيد بن جبير (٩): أَبا عبد الله أرأيت قول الله تعالى: ﴿وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي\n_________\n= وقال الهيثمي فِي \"مجمع الزوائد\" ٧/ ٨٤: رواه الطبراني من رواية علي بن زيد عن يوسف بن مهران وقد وثقا، وفيهما ضعف وبقية رجاله ثقات.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٤٥، وزاد نسبته لابن المنذر وابن مردويه. قلت: وأما فرحه بـ ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ فقد ثبت عن النَّبِيّ -ﷺ- أنَّه قال: \"لقد أنزلت عليّ الليلة سورة لهي أحب إليِّ مما طلعت عليه الشَّمس\" ثم قرأ: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ \" أخرجه البخاري، كتاب المغازي، باب غزوة الحديبية (٤١٧٧).\n(١) ثِقَة صدوق كثير رواية المناكير.\n(٢) أبو جعفر البزَّاز، ثِقَة.\n(٣) أبو عبد الله الجوبري، مستور.\n(٤) الثَّقَفيّ، ثِقَة وكان يدلس تدليس التسوية.\n(٥) القُرشيّ ثِقَة لكنه كثير التدليس والتسوية.\n(٦) عبد العزيز بن حصين بن الترجمان، ضعيف من أهل مرو، روى عن الزهري وعمرو بن دينار وابن أبي نجيح، وروى عنه: الوليد بن مسلم ومحمَّد بن شعيب ابن شابور. \"الجرح والتعديل\" ٥/ ٣٨٠، \"تاريخ بغداد\" ١٠/ ٤٣٩.\n(٧) عبد الله بن أبي نجيح -يسار- المكيّ ثِقَة رمي بالقدر وربما دلس.\n(٨) ثِقَة.\n(٩) ثِقَة ثبت، فقيه.","vol":"19","page":490},{"text":"حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا * يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا (٦٩) إِلَّا مَنْ تَابَ﴾؟ قال: سمعت عبد الله بن عباس - ﵄ - يقول؟ هذِه مكية نسختها آية المدينة (١) التي فِي سورة النساء: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ (٢) ولا توبة له (٣).\nوروى أبو الزِّناد (٤) عن خارجة بن زيد بن ثابت (٥) أنَّه دخل على أَبيه (٦)، وعنده رجل من أهل العراق، وهو يسأله عن هذِه الآية التي فِي الفرقان والتي فِي النساء: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾؟\nقال زيد بن ثابت - ﵁ -: قد عرفت الناسخة من المنسوخة. نسختها التي فِي النساء بعدها (٧) بستة أشهر (٨).\n_________\n(١) فِي (م)، (ح): الآية المدنية.\n(٢) النساء: ٩٣.\n(٣) [٢٠١٦] الحكم على الإسناد:\nإسناده ضعيف، فيه عبد العزيز بن حصين، ضعيف.\nوالحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه البخاري، كتاب التفسير، باب قوله: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ﴾. . (٤٧٦٢)، ومسلم، كتاب التفسير، باب فِي حديث الهجرة (٣٠٢٣)، والنَّسائيّ، كتاب تحريم الدم، باب تعظيم الدم ٧/ ٨٥.\n(٤) عبد الله بن ذكوان، ثِقَة فقيه.\n(٥) ثِقَة فقيه.\n(٦) صحابي جليل.\n(٧) فِي الأصل: بعده، والتصويب من (م)، (ح).\n(٨) الحكم على الإسناد:\nرجاله ثقات. =","vol":"19","page":491},{"text":"وروى حجاج (١) عن ابن جريج (٢) قال: قال الضحاك بن مزاحم (٣): هذِه السورة بينها وبين النساء ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ (٤) ثماني حجج (٥).\n_________\n= التخريج:\nأخرجه النَّسائيّ كتاب تحريم الدم، باب تعظيم الدم ٧/ ٨٥ - ٨٦، والطبري فِي \"جامع البيان\" ١٩/ ٤٤ واللفظ له.\nوأبو عبيدة فِي \"الناسخ والمنسوخ\" (٢٦٦) (٤٨٨) وفيه سبعة أشهر.\nوالنحاس فِي \"الناسخ والمنسوخ\" ٢/ ٢١٨ (٣٨٣) ولم يذكر المدة.\nوالطبراني فِي \"المعجم الكبير\" ٥/ ١٣٦ (٤٨٦٨).\nجميعهم من طريق أبي الزِّناد به وهو حديث صحيح وصححه الألباني فِي \"صحيح سنن النَّسائيّ\" (٣٧٤١).\nوأخرجه بنحوه أبو داود كتاب الفتن، باب فِي تعظيم قتل المؤمن (٤٢٧٢)، والنَّسائيّ، كتاب تحريم الدم، باب تعظيم الدم ٧/ ٨٧، وأبو عبيدة فِي \"الناسخ والمنسوخ\" (٤٨٩)، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٣/ ١٠٣٧، والبيهقي فِي \"السنن الكبرى\" ٥/ ١٦. جميعهم من طريق أبي الزِّناد عن مجالد بن عوف عن خارجة به. قال الألباني فِي \"ضعيف سنن النَّسائيّ\" (٢٦٤): منكر وأحال على الصحيحة (٢٧٩٩).\n(١) حجاج بن محمَّد أبو محمَّد المصيصي الأعور. ثِقَة ثبت، لكنه اختلط في آخر عمره.\n(٢) ثِقَة فقيه فاضل، كان يدلس ويرسل.\n(٣) صدوق كثير الإرسال.\n(٤) النساء: ٩٣.\n(٥) الحكم على الإسناد:\nرجاله ثقات إلَّا الضحاك فإنَّه صدوق.\nالتخريج:\nأخرجه الطبري فِي \"جامع البيان\" ١٩/ ٤٤ قال: حدثنا القاسم قال: ثنا الحسين =","vol":"19","page":492},{"text":"والصحيح أنها محكمة (١).\nروى جعفر بن سليمان (٢)، عن عمرو بن مالك (٣)، عن أبي\n_________\n= قال: ثني حجاج به.\nوأخرجه البستي فِي \"تفسيره\" عنه (ص ٥١٨) (٦٩٥).\n(١) وعليه يكون للقاتل توبة، وهو قول جمهور العلماء وأهل السنة والجماعة سلفًا وخلفًا. ويدل عليه:\n١ - عموم الأدلة بقبول الله توبة عبادة كما قال تعالى: ﴿وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ﴾ [الشورى: ٢٥] وهذا خبر والأخبار لا يقع فيها النسخ.\n٢ - ورود أحاديث صريحة صحيحة عن النَّبِيّ - ﷺ - فِي قبول توبة القاتل منها حديث أبي هريرة - ﵁ - فِي الرَّجل من بني إسرائيل الذي قتل تسعة وتسعين نفسًا.\n٣ - أن القول بقبول توبته هو الذي يحسن فِي صفات الله الكريم الذي يغفر الذنوب.\n٤ - أن القول بقبول توبته فيه نفي للقتل، وإلا لو قيل بعدم قبول توبته لاستمر فِي القتل كقصة الرَّجل من بني إسرائيل.\n٥ - يحمل ما ورد عن ابن عباس وزيد بن ثابت وسعيد بن جبير بعدم قبول توبته على التغليظ والتشديد، ويشهد له ما أخرجه البيهقي فِي \"السنن الكبرى\" ٨/ ١٦ عن سفيان قال: كان أهل العلم إذا سئلوا قالوا: لا توبة له، وإذا ابتلي رجل قالوا له: تب.\n٦ - قد يقال لا تقبل توبته بمعنى أنَّه لا يسقط حق المظلوم بالقتل بل التوبة تسقط حق الله والمقتول مطالبه بحقه.\n٧ - أنَّه لا تعارض بين الآيتين فآية النساء ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ وإن كانت مدنية إلَّا أنها مطلقة فتحمل على من لم يتب لأن آية الفرقان مقيدة بالتوبة. انظر: \"الناسخ والمنسوخ\" للنحاس ٢/ ٢١٧، ولابن العربي ٢/ ٣٢٢، \"مجموع الفتاوى\" لابن تيمية ١٦/ ٢٥، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٣٢٦.\n(٢) الضبعي أبو سليمان البَصْرِيّ صدوق زاهد لكنه كان يتشيع.\n(٣) النكري أبو يحيى. صدوق له أوهام.","vol":"19","page":493},{"text":"الجوزاء (١) قال اختلفت إِلَى ابن عباس - ﵁ - ثلاث عشرة سنة، فما شيء من القرآن إلَّا سألته عنه، ورسولي يختلف إِلَى عائشة ﵂، فما سمعته ولا أحدًا من العلماء يقول إن الله تعالى يقول (لذنب: لا أغفره) (٢) (٣).\n﴿فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا﴾. قال ابن عباس (٤) وابن جبير (٥) والضَّحَاك (٦) وابن زيد (٧): يعني: فأولئك\n_________\n(١) أوس بن عبد الله الربعي. ثِقَة يرسل كثيرًا.\n(٢) فِي الأصل: للذنب لا أغفر، والتصويب من (م)، (ح).\n(٣) الحكم على الإسناد:\nإسناده حسن.\nأخرجه الطبري فِي \"جامع البيان\" ١٩/ ٤٣ قال: حدثنا ابن حميد قال ثنا يحيى بن واضح قال ثنا جعفر بن سليمان به. وإسناده ضعيف محمَّد بن حميد ضعيف. والصحيح ثبوت القول بعدم قبول توبة القاتل عن ابن عباس كما سبق. قال ابن حجر\"فتح الباري\" ٨/ ٤٩٦: وقول ابن عباس بأن المؤمن إذا قتل مؤمنًا متعمدًا لا توبة له مشهور عنه.\n(٤) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٤٦، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٣٣ كلاهما من طريق علي بن أبي طلحة عنه.\nوأخرجه الطبري أَيضًا فِي \"جامع البيان\" من طريق العوفي وابن جريج عنه ١٩/ ٤٦.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٤٦ وزاد نسبته لابن المنذر.\n(٥) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٤٦، وابن أبي حاتم عنه.\n(٦) أخرجه الطبري فِي \"جامع البيان\" عنه ١٩/ ٤٦.\nونسبه إليه النحاس فِي \"معاني القرآن\" ٥/ ٥٣.\n(٧) أخرجه الطبري فِي \"جامع البيان\" عنه ١٩/ ٤٧.","vol":"19","page":494},{"text":"يبدلهم الله بقبائح أعمالهم فِي الشِّرك محاسن الأعمال في الإِسلام فيبدلهم بالشرك إيمانًا، وبقتل المُؤْمنين قتل المشركين، وبالزنا عفة وإحصانًا (١).\nوقال الآخرون (٢): يعني (٣) يبدل الله سيئاتهم التي عملوها فِي حال إسلامهم حسنات يوم القيامة يدل على صحة هذا التأويل (٤):\n_________\n(١) هذا القول رجحه الطبري فِي \"جامع البيان\" ١٩/ ٤٨ وقال: لأن الأعمال السيئة قد كانت مضت على ما كانت عليه من القبح وغير جائز تحويل عين قد مضت بصفة إِلَى خلاف ما كانت عليه إلَّا بتغييرها عما كانت عليه من صفتها فِي حال أخرى.\n(٢) أخرجه الطبري فِي \"جامع البيان\" عن سعيد بن المسيّب ١٩/ ٤٧ وقال به قتادة والحسن ومكحول كما فِي \"الدر المنثور\" للسيوطي ٥/ ١٤٦. ونسبه الواحدي فِي \"الوسيط\" ٣/ ٣٤٧ لعمرو بن ميمون.\n(٣) من (م)، (ح).\n(٤) ما رجحه المصنف هو الراجح، وكذا رجحه ابن كثير فِي \"تفسير القرآن العظيم\" ١٠/ ٣٢٧، والقرطبي فِي \"الجامع لأحكام القرآن\" ١٣/ ٧٨ وغيرهم، وذلك لقوة دليله وقرائن أخرى.\nفأما الدليل فهو حديث أبي ذر الآتي وهو حديث صحيح صريح ونص فِي المسألة. وفيه أحاديث وآثار تفيد ما أفاده هذا الحديث ذكر بعضها ابن كثير فِي \"تفسير القرآن العظيم\" ١٠/ ٣٢٧ صدرها بقوله: ثبتت السنة بذلك وصحت به الآثار المروية عن السلف.\nوأما القرائن: فإن التبديل فِي الآية جاء لمن بدل حاله فتاب وأقلع عن مساوئ الشِّرك إِلَى محاسن الإِسلام فكيف يكون جزاؤهم تبديل حالهم -كما فِي القول الأول- مع أن حالهم قد تبدلت وتغيرت.\n- أن الله ختم الآية بقوله ﴿وَكَانَ اللَّهُ غَفُورًا رَحِيمًا﴾ وهو مشعر بأن الله غفر ذنوبهم وأبدلها حسنات لأن هذا التبديل مظهر من مظاهر المغفرة. =","vol":"19","page":495},{"text":"[٢٠١٧] ما أخبرنا أبو عبد الله بن فنجويه (١) بقراءتي عليه فِي داري، قال: حدثنا أبو جعفر محمَّد بن عبد الله بن برزة (٢)، قال: حدثنا أبو حفص المستملي (٣)، قال: حدثنا محمَّد بن عبد العزيز بن أبي رزمة (٤)، قال: حدثنا الفضل بن موسى (القطيعي) (٥)، عن أبي العنبس (٦) عن أَبيه (٧)، عن أبي هريرة - ﵁ - قال: قال (رسول الله\n_________\n= وأما قول الطبري فهو غير لازم لأنهم لم يقولوا إن الكفر يصير إيمانًا وإنما قالوا الكفر كفر ولكن الذي يتغير ويتبدل هو جزاؤهم عليه.\n(١) ثِقَة صدوق، كثير الرواية للمناكير.\n(٢) أبو جعفر الداوودي، لم يحمد أمره.\n(٣) لم أجده.\n(٤) محمَّد بن عبد العزيز بن أبي رِزْمة -غزوان- أبو عمرو المروزي روى عن ابن المبارك، قدم بغداد حاجا وحدث بها سنة (٢٤٠ هـ)، قال أبو حاتم: صدوق، وذكره ابن حبان فِي \"الثِّقات\"، وقال ابن حجر: ثِقَة. \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٨، \"الثِّقات\" لابن حبان ٩/ ٩٥، \"التقريب\" لابن حجر (٦٠٩٢) ثِقَة.\n(٥) فِي الأصل و(م): القطعي، والتصويب من (ح).\nوهو أبو عبد الله المروزي، ثِقَة ثبت وربما أغرب.\n(٦) سعيد بن كثير بن عبيد التيمي الملائي أبو العَنْبَس الكُوفيّ قال أبو حاتم: صالح للحديث، ذكره ابن حبان فِي \"الثِّقات\" وقال ابن حجر: ثِقَة. \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٥٦، \"تهذيب الكمال\" للمزي ١١/ ٣٥، \"تقريب التهذيب\" لابن حجر (٢٣٨١).\n(٧) كثير بن عبيد التيمي مولاهم رضيع عائشة، ذكره ابن حبان فِي \"الثِّقات\"، روى عن بعض الصحابة وروى عنه ابنه ابن دكين وآخرون، روى له البخاري فِي \"الأدب\" وأبو داود، وقال ابن حجر ثِقَة مقبول. \"الثِّقات\" لابن حبان ٥/ ٣٣٢، \"التهذيب\" للمزي ٢٤/ ١٤٣، \"التقريب\" لابن حجر (٥٦٥٤).","vol":"19","page":496},{"text":"- ﷺ -) (١): \"ليتمنينّ أقوام أنَّهم أكثروا من السيئات\" قيل: من هم؟ قال: \"الذين يبدل الله سيئاتهم حسنات\" (٢).\n[٢٠١٨] أخبرنا ابن فنجويه (٣)، قال: حدثنا أبو بكر بن مالك القطيعي (٤)، قال: حدثنا عبد الله بن أَحْمد بن حنبل (٥)، قال: حَدَّثني أبي (٦)، قال: حدثنا وكيع (٧)، قال: حدثنا الأَعمش (٨)، عن\n_________\n(١) من (م)، (ح).\n(٢) [٢٠١٧] الحكم على الإسناد:\nإسناده فيه من لم أجده، ومن لم يحمد أمره والحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه الحاكم فِي \"المستدرك\" ٤/ ٢٨١ (٧٦٤٣) من طريق عبدان عن الفضل بن موسى به، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٣٣ من طريق أبي داود عن أبي العنبس به. وذكره الديلمي فِي \"الفردوس\" ٣/ ٤٤٢ (٥٣٥٥) عن أبي هريرة. وذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٤٦ وزاد نسبته لابن مردويه. قال الحاكم: إسناده صحيح ووافقه الذهبي.\nوقال الألباني فِي \"السلسلة الصحيحة\" (ح ٢١٧٧): رجاله موثقون غير والد أبي العنبس واسمه كثير بن عبيد لم يوثقه غير ابن حبان لكنه روى عنه جمع من الثِّقات وصحح له الحاكم حديثًا. . ووافقه الذهبي أَيضًا فهو حسن الحديث إن شاء الله، ولعله لذلك قال المناوي فِي \"التيسير\" للداني: إسناده حسن ورمز له السيوطي بالصحة كما فِي \"فيض القدير\" للمناوي ٥/ ٣٥١.\n(٣) ثِقَة صدوق، كثير الرواية للمناكير.\n(٤) الحنبلي، ثِقَة.\n(٥) أبو عبد الرحمن البغدادي، ثِقَة.\n(٦) إمام ثِقَة، حافظ فقيه حجة.\n(٧) ابن الجراح، ثِقَة حافظ عابد.\n(٨) سليمان بن مهران ثِقَة حافظ، لكنه مدلس.","vol":"19","page":497},{"text":"المَعْرُور بن سويد (١)، عن أبي ذر (٢) - ﵁ - قال: قال رسول الله - ﷺ -: \"يؤتى بالرجل يوم القيامة فيقال اعرضوا عليه صغار ذنوبه. قال فَتُعْرض عليه، ويُخَبَّأ عنه كبارها، فيقال: عملتَ يوم كذا كذا وكذا، وهو مقر لا ينكر، وهو مشفق من الكبار، فيقال: أعطوه مكان كل سيئةٍ عملها حسنةً، قال فيقول: إن لي ذنوبًا ما أراها\" فلقد رأيت رسول الله - ﷺ - ضحك حتَّى بدت نواجده (٣).\n[٢٠١٩] أخبرنا ابن فنجويه (٤)، قال: حدثنا عبيد الله بن عبد الله ابن أبي سمرة البَغَوِيّ ببغداد (٥)، قال: حدثنا محمَّد بن أَحْمد\n_________\n(١) أبو أمية الكُوفيّ ثِقَة.\n(٢) صحابي جليل.\n(٣) [٢٠١٨] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه الإِمام أَحْمد فِي \"مسنده\" ٥/ ١٨٥ (٢٥٥١٥) به بمثله.\nوأخرجه مسلم، كتاب الإيمان، باب هل يؤاخذ بأعمال الجاهلية (١٩٠)، والترمذي كتاب صفة جهنم باب (١٠) (٢٥٩٦) من طرق عن الأَعمش به بنحوه. وفي بعض طرقه: إنِّي لأعرف آخر أهل الجنة دخولًا الجنة وآخر أهل النَّار خروجًا من النَّار يؤتى برجل فيقال ... . فذكره.\n(٤) ثِقَة صدوق، كثير الرواية للمناكير.\n(٥) من (م)، (ح).\nوهو: عبيد الله بن عبد الله بن محمَّد بن أبي سمرة -أبو محمَّد البندار- البَغَوِيّ، سمع أَحْمد بن أبي الأخيل الحمصي وغيره، حدث عنه: البرقاني والحسين بن شجاع الصوفي، وغيرهما، قال البرقاني: ثِقَة أمين له معرفة وحفظ، وقال =","vol":"19","page":498},{"text":"الطالقاني (١)، قال: حدثنا محمَّد بن هارون (أبو نشيط) (٢)، قال: حدثنا أبو المغيرة (٣)، قال: حدثنا صفوان (٤)، قال: حَدَّثني عبد الرحمن بن جبير (٥)، عن أبي الطَّويل شطب الممدود (٦) - ﵁ - أنَّه أتى النَّبِيّ -ﷺ- فقال: يَا رسول الله أرأيت رجلًا عمل الذنوب كلها، ولم يترك منها شيئًا، وهو فِي ذلك لم يترك حاجّة ولا داجّة (٧) إلَّا اقتطعها بيمينه فهل لذلك من توبة؟\nقال: \"هل أسلمت؟ \".\n_________\n= الحسن بن الفرات: ثِقَة. وقال أبو الفوارس: تُوفِّي فِي سنة (٣٦٧ هـ)، وكان لا بأس به. \"تاريخ بغداد\" للخطيب ١٠/ ٣٥٨.\n(١) لم أجده.\n(٢) فِي الأصل: قال: حدثنا أبو شميط. وهو خطأ والتصويب من (م)، (ح).\nوهو: محمَّد بن هارون الربعي، أبو جعفر البغدادي البزَّاز، المعروف بأبي نشيط، سمع: روح بن عبادة، وحدث عنه أبو الدنيا وابن ماجه، والبغوي، وقال أبو حاتم: صدوق وكذلك ابن حجر، مات سنة (٢٥٨ هـ). \"التهذيب\" للمزي ٢٦/ ٥٦٠، \"السير\" للذهبي ١٢/ ٣٢٥، \"التقريب\" لابن حجر (٦٣٥٩). .\n(٣) عبد القدوس بن الحجاج الخولاني، ثِقَة.\n(٤) صفوان بن عمرو بن هرم السكسكي، أبو عمرو الحمصي، ثِقَة.\n(٥) الحضرميّ الحمصي، ثِقَة.\n(٦) صحابي جليل.\n(٧) قال الخطابي: الحاجة القاصدو البيت، والداجه: الراجعون، والمشهور بالتخفيف وأراد بالحاجة الحاجة الصغيرة، وبالداجة الحاجة الكبيرة وقيل غير ذلك.\nانظر: \"غريب الحديث\" لأبي عبيدة ٤/ ٢٤٧، \"غريب الحديث\" للخطابي ١/ ٢٥٥، \"النهاية فِي غريب الحديث والأثر\" لابن الأثير ٢/ ١٠١.","vol":"19","page":499},{"text":"قال: أنا أشهد ألا إله إلَّا الله وأنك رسوله. قال: \"نعم تفعل الخيرات وتترك الشرَّات يجعلهن الله تعالى خيرات كلهن\".\nقال: وغدراتي وفجراتي؟\nقال: \"نعم\"، قال: \"الله أكبر\"، فما زال يكبر حتَّى توارى (١).\n_________\n(١) [٢٠١٩] الحكم على الإسناد:\nإسناده فيه من لم أجده، والحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه ابن أبي عاصم فِي \"الآحاد والمثاني\" ٥/ ١٨٨ (٢٧١٨)، عن محمَّد بن هارون به بتمامه.\nوأخرجه ابن قانع فِي \"معجم الصحابة\" ١/ ٣٤٩، والبزار فِي \"البحر الزخار\" كما فِي \"كشف الأستار\" (٣٢٤٤)، وابن عبد البر في \"الاستيعاب\" ٢/ ٢٦٥، والخطيب البغدادي فِي \"تاريخ بغداد\" ٣/ ٣٥٢، جميعهم من طرق عن محمَّد بن هارون به.\nوأخرجه الطبراني فِي \"المعجم الكبير\" ٧/ ٣١٤ (٧٢٣٥)، ومن طريقه الخَطيب البغدادي فِي \"تأريخه\" ٣/ ٣٥٣، عن أَحْمد بن يزيد الحوطي حدثنا أبو المغيرة به. وذكره ابن حجر فِي \"الإصابة\" ٣/ ٢٠٨، وعزاه للبغوي وابن السكن وابن أبي عاصم وابن الزّبر والبزار والطبراني من طريق عبد الرحمن بن جبير عن أبي طويل شطب الممدود.\nقال الهيثمي فِي \"مجمع الزوائد\" ١/ ٣٢، ١٠/ ٢٠٢: رواه الطبراني والبزار بنحوه، ورجال البزار رجال الصحيح، غير محمَّد بن هارون أبي نشيط وهو ثِقَة. وقال المنذري فِي \"الترغيب والترهيب\" ٤/ ٨٠ رواه البزار والطبراني وإسناده جيد قوي.\nوقال الخَطيب البغدادي عقب روايته للحديث: قال أبو القاسم البَغَوِيّ: روى هذا الحديث غير محمَّد بن هارون عن أبي المغيرة عن صفوان عن عبد الرحمن ابن جبير: أن رجلًا أتى النَّبِيّ -ﷺ- طويل شطب الممدود، وأحسب أن محمَّد بن =","vol":"19","page":500},{"text":"[٢٠٢٠] أخبرنا ابن فنجويه (١) فِي عقبة، قال: حدثنا محمَّد بن علي بن الحسين (٢)، قال: حدثنا عبد الرحمن بن أبي حاتم (٣)، قال: حدثنا أبو نشيط (٤)، قال: حدثنا أبو المغيرة (٥)، قال: سمعت مُبَشِّر بن عبيد (٦) -وكان عارفًا بالنحو والعربية- يقول (٧): الحاجة\n_________\n= هارون صحف فيه. والصواب ما قال غيره. ثم أورد الخَطيب رواية الطبراني عن أَحْمد بن عبد الوهَّاب بن نجدة الحوطي عن أبي المغيرة كرواية أبي نشيط.\nقلت: فدل هذا على أن أَبا نشيط مع أنَّه ثِقَة، لم ينفرد بتسمية الراوي شطبا الممدود، كما زعم ابن السكن وأبو القاسم البَغَوِيّ، بل شاركه أَحْمد بن عبد الوهَّاب الحوطي كما عند الطبراني.\nوالحديث له شاهد من حديث عمرو بن عبسة، رواه أَحْمد فِي \"المسند\" ٤/ ٣٨٥، وابن أبي الدنيا فِي \"حسن الظن بالله\" (١٤٥)، قال الهيثمي فِي \"مجمع الزوائد\" عنه ١/ ٣٢: رواه أَحْمد والطبراني ورجاله موثقون إلَّا أنَّه من رواية مكحول عن عمرو بن عبسة فلا أدري أسمع منه أم لا.\nوله شاهد آخر من حديث أنس بن مالك رواه أبو يعلى فِي \"مسنده\" ٦/ ١٥٥ - ١٥٦ (٣٤٣٣)، والطبراني فِي \"المعجم الصغير\" ٢/ ٢٠١ (١٠٢٥). قال الهيثمي فِي \"مجمع الزوائد\" عنه ١٠/ ٨٣: رواه أبو يعلى والبزار والطبراني فِي \"الصغير\" و\"الأوسط\" ورجالهم ثقات.\n(١) ثِقَة صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) الرَّازيّ، الإمام المثبت.\n(٤) محمَّد بن هارون، ثِقَة.\n(٥) عبد القدوس بن الحجاج، ثِقَة.\n(٦) أبو حفص الحمصي، متروك ورماه أَحْمد بالوضع.\n(٧) من (م)، (ح).","vol":"19","page":501},{"text":"التي تقطع على الحاج إذا توجهوا والداجة التي تقطع عليهم إذا قفلوا (١).\n\n<span data-type=\"title\" id=toc-3313>٧١ </span>- ﴿وَمَنْ تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا (٧١)﴾\nرجوعًا حسنًا.\n\n<span data-type=\"title\" id=toc-3314>٧٢ </span>- قوله ﷿: ﴿وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ﴾\nقال الضحاك: يعني: الشِّرك وتعظيم الأنداد (٢).\nوقال علي بن أبي طلحة: يعني: شهادة الزور (٣).\nوكان عمر بن الخطاب - ﵁ - يجلد شاهد الزور أربعين جلدة، ويُسَخِّم (٤) وجهه، ويطوف به فِي السوق (٥).\n_________\n(١) [٢٠٢٠] الحكم على الإسناد:\nإسناده ضعيف جدًا؛ فيه من لم أجده، ومبشر متروك ورماه أَحْمد بالوضع.\nالتخريج:\nانظر: تخريج الحديث السابق.\n(٢) أخرجه الثَّوريّ فِي \"تفسيره\" عنه (٢٢٨) (٧٣٩)، والطبري فِي \"جامع البيان\" ١٩/ ٤٨، وابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٣٧ جميعهم عنه.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٤٨، وزاد نسبته لعبد بن حميد وابن المنذر. ونسبه إليه ابن حبيب فِي \"تفسيره\" ٢١٧/ ب، والحيري فِي \"الكفاية\" ٢/ ٧٧/ أ. وقاله مقاتل فِي \"تفسيره\" ٣/ ٢٤٢ ونسبه الواحدي فِي \"الوسيط\" ٣/ ٣٤٨ لأكثر المفسرين.\n(٣) نسبه ابن حبيب والحيري والواحدي جميعهم إِلَى علي بن أبي طلحة عن ابن عباس - ﵄ -.\n(٤) أي يسوّد وجهه. انظر: \"لسان العرب\" لابن منظور ١٢/ ٢٨٣ سخم.\n(٥) أخرجه عبد الرزاق فِي \"مصنفه\" ٨/ ٣٢٦، والبيهقي فِي \"السنن الكبرى\" =","vol":"19","page":502},{"text":"وقال يحيى بن اليمان عن مجاهد: أعياد المشركين (١).\nوقال الليث عنه: الغناء (٢)، وهو قول محمَّد بن الحنفية (٣).\n[٢٠٢١] وبإسناد الصالحين (٤)،\n_________\n= ١٠/ ١٤٦ من طريقين عن عمر ثم قال: هاتان الروايتان ضعيفتان ومنقطعتان. وهو معارض لقول النَّبِيّ -ﷺ-: لا يجلد فوق عشر جلدات إلَّا فِي حد من حدود الله تعالى أخرجه البخاري، كتاب الحدود، باب كم التعزير والأدب (٦٨٥٠). وهو مُثْلةٌ وقد نهى النَّبِيّ -ﷺ- عن المُثْلَة، أخرجه البخاري كتاب المظالم والغصب، باب النهبى بغير إذن صاحبه (٢٤٧٤)، وروي أَيضًا بطرق أصح (كما قال البيهقي) عن عمر نفسه خلافه وأنه حبسه يومًا وخلَّى سبيله.\nوانظر: \"المغني\" لابن قدامة ١٤/ ٢٦٣.\n(١) نسبه إليه هكذا ابن حبيب فِي \"تفسيره\" ٢١٧/ ب، والحيري فِي \"الكفاية\" ٢/ ٧٧/ أ.\nوأخرجه الخَطيب عن ابن عباس كما فِي \"الدر المنثور\" للسيوطي ٥/ ١٤٨، وأخرجه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٣٧ عن الضحاك ثم قال وروي عن أبي العالية وطاوس والربيع بن أنس والمثنى بن الصباح نحو ذلك.\n(٢) أخرجه الطبري فِي \"جامع البيان\" ١٩/ ٤٨ من طريق الليث عنه ونسبه إليه ابن أبي حاتم فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٣٨. وذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٤٨ وزاد نسبته للفريابي وابن أبي شيبة وعبد بن حميد، وابن أبي الدنيا فِي \"ذم الغضب\" وابن المنذر والبيهقي فِي \"شعب الإيمان\".\n(٣) أخرجه ابن أبي حاتم عنه فِي \"تفسير القرآن العظيم\" ٨/ ٢٧٣٧.\nوذكره السيوطي فِي \"الدر المنثور\" ٥/ ١٤٨ وزاد نسبته للفريابي وعبد بن حميد.\nونسبه إليه ابن حبيب فِي \"تفسيره\" ٢١٧/ ب، والحيري فِي \"الكفاية\" ٢/ ٧٧/ أ، والنحاس فِي \"معاني القرآن\" ٥/ ٥٤.\n(٤) هو صالح بن محمَّد الترمذي، متهم ساقط، وللمصنف إليه ثلاثة طرق:\n١ - عن ابن حامد، عن أَحْمد بن شاذان، عن جيعويه، عنه. =","vol":"19","page":503},{"text":"عن إبراهيم بن محمَّد (١)، عن (٢) ابن المنكدر (٣) قال: بلغني أن الله تعالى يقول يوم القيامة: أين الذين كانوا ينزهون أنفسهم وأسماعهم عن اللهو ومزامير الشياطين، أدخلوهم رياض المسك، ثم يقول للملائكة: أسمعوا عبادي تحميدي وثنائي وتمجيدي وأخبروهم أن لا خوف عليهم ولا هم يحزنون (٤).\n_________\n= ٢ - عن ابن حامد، عن أبي عبد الله البلخي، عن القاسم بن عباد، عنه.\n٣ - عن علي بن محمَّد الخطيب، عن محمَّد بن الحسين السرخسي، عن محمَّد ابن علي المروزي، عنه.\n(١) هو إبراهيم بن محمَّد بن أبي يحيى الأسلمي، متروك.\n(٢) ساقط من الأصل و(م)، والمثبت من (ح).\n(٣) هو محمَّد بن المنكدر بن عبد الله بن الهُدَير بالتصغير، التيمي المدني، ثقة.\n(٤) [٢٠٢١] الحكم على الإسناد:\nإسناده ضعيف جدا، فيه صالح بن محمَّد الترمذي ساقط، وفيه إبراهيم الأسلمي متروك وقد صح من طرق أخرى.\nالتخريج:\nأخرجه ابن المبارك في \"الزهد\" (٤٣) عن مالك بن أنس عن محمَّد بن المنكدر.\nوأخرجه البغوي في \"مسند ابن الجعد\" ١/ ٢٥٤ من طريق ابن المبارك وغيره عن مالك بن أنس عن ابن المنكدر.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٣/ ١٥١ من طريق ابن وهب عن مالك عن محمَّد بن المنكدر.\nوأخرجه ابن الجعد أيضًا من طريق مسلم بن خالد عن محمَّد بن المنكدر.\nوأخرجه أسد بن موسى كما عند القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٥٣ عن عبد العزيز ابن أبي سلمة عن محمَّد بن المنكدر قال: بلغنا ... فذكره. ثم قال القرطبي: وروى ابن وهب عن مالك عن محمَّد بن المنكدر مثله.","vol":"19","page":504},{"text":"[٢٠٢٢] أخبرنا أبو بكر الجوزقي (١)، قال: حدثنا عبد الواحد بن محمَّد الأرغياني (٢)، قال: حدثنا الأحمسي (٣)، قال: حدثنا عمرو العنقزي (٤)، قال: حدثنا مسلمة بن جعفر (٥)، عن عمرو بن قيس (٦) في قوله تعالى: ﴿وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ﴾ قال: مجالس الخناء (٧).\nوقال ابن جريج: الكذب (٨). وقال قتادة: مجالس الباطل (٩).\n_________\n(١) محمد بن عبد الله بن محمَّد، ثقة.\n(٢) أبو أحمد الأرغياني، لم يذكر بجرح أو تعديل.\n(٣) محمَّد بن إسماعيل بن سمرة الأحمسي، أبو جعفر السراج، ثقة.\n(٤) عمرو بن محمَّد العَنْقَزي أبو سعيد الكوفي ثقة.\n(٥) مسلمة بن جعفر البجلي الأحمسي الأعور، كوفي، روى عن عمرو بن قيس، وعنه عمرو العنقزي، ذكره ابن حبان في \"الثقات\"، ولم يذكر فيه ابن أبي حاتم جرحًا ولا تعديلًا وضعفه الأزدي.\n\"الجرح والتعديل\" ٨/ ٢٦٧، \"الثقات\" لابن حبان ٩/ ١٨٠، \"لسان الميزان\" ٤٠/ ٦.\n(٦) عمرو بن قيس المُلائي أبو عبد الله الكوفي ثقة متقن.\n(٧) [٢٠٢٢] الحكم على الإسناد:\nإسناده ضعيف فيه مسلمة بن جعفر، وعبد الواحد بن محمَّد لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٣٧ عن محمَّد بن إسماعيل عن عمرو العنقزي به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٤٨.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٩/ ٤٩ عنه.\n(٩) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٣٦ عنه.","vol":"19","page":505},{"text":"وأصل الزور تحسين الشيء ووصفه بخلاف صفته حتى يخيل إلى من يسمعه أو يراه أنه بخلاف ما هو به، فهو تمويه الباطل بما يوهم أنه حق (١).\n﴿وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا﴾.\nقال مقاتل: إذا سمعوا من الكفار الشتم والأذى أعرضوا وصفحوا (٢). وهي رواية ابن أبي نجيح عن مجاهد (٣).\nنظيره ﴿وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ﴾ الآية (٤).\n_________\n= وذكره السيوطي في \"الدر المنثور\" ٥/ ١٤٨ وزاد نسبته لعبد بن حميد.\nونسبه إليه ابن حبيب في \"تفسيره\" ٢١٧/ ب، والحيري في \"الكفاية\" ٢/ ٧٧/ أ.\n(١) قاله الطبري في \"جامع البيان\" ٤٩/ ١٩.\nقلت: وهذِه الأقوال داخلة في معنى الزور لأن الزور تمويه الباطل بما يوهم أنه حق، فكل ميل عن الحق يعد زورًا؛ لذا قال الطبري: والذي لا يشهدون شيئًا من الباطل لا شركًا ولا غناء ولا كذبًا ولا غيره وكل ما لزمه اسم الزور لأن الله عم في وصفه إياهم أنهم لا يشهدون الزور فلا ينبغي أن يخص من ذلك شيء إلا بحجة يجب التسليم لها من خبر أو عقل.\nوأما شهادة الزور فهي أول من يدخل في هذِه الآية لقول الرسول - ﷺ -: \"ألا وقول الزور وشهادة الزور\" أخرجه البخاري، كتاب الأدب، باب عقوق الوالدين من الكبائر (٥٩٧٦).\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٢٤٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ٤٩ وآدم في \"تفسير مجاهد\" (٥٠٧) كلاهما من طريق ابن أبي نجيح عنه وأخرجه الطبري. أيضًا من طريق ابن جريج في \"جامع البيان\" عنه ١٩/ ٤٩.\n(٤) القصص: ٥٥.","vol":"19","page":506},{"text":"قال السدي: وهي منسوخة بآية السيف (١) (٢).\nوقال العوام بن حوشب عن مجاهد: إذا أتوا على ذكر (٣) النكاح كنّوا عنه (٤).\nوقال ابن زيد: إذا مروا بما كان المشركون فيه من الباطل مروا منكرين له معرضين عنه (٥).\nوقال الحسن (٦) والكلبي (٧): اللغو المعاصي كلها، يعني: إذا\n_________\n(١) في (ح): القتال.\n(٢) وهي قوله تعالى: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ [التوبة: ٥].\nوالقول أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٠ عنه.\nقلت: والنسخ في هذِه الآية غير ظاهر لأن من صفات عباد الرحمن -على هذا القول- أنهم إذا سمعوا من الكفار الشتم والأذى أعرضوا وصفحوا ولا يعني ذلك عدم جهادهم فإن هذا قد يكون في حال ضعف أو في حال دعوتهم وترغيبهم في الإِسلام أو غير ذلك من الأسباب فلا وجه للنسخ هنا.\n(٣) في (م): أمر.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ٤٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢٧٣٩/ ٨، كلاهما من طريق العوام بن حوشب عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٤٨، وزاد نسبته لعبد بن منصور وابن أبي شيبة وابن المنذر.\n(٥) أخرجه الطبري في \"جامع البيان\" عنه ١٩/ ٥٠.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٢ عن معمر عنه، وأخرجه الطبري في \"جامع البيان\" ١٩/ ٥٠ من طريق عبد الرزاق به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٤٨.\nوانظر: \"معاني القرآن\" للنحاس ٥٤/ ٥، \"تفسير القرآن\" للسمعاني ٤/ ٣٥، \"تفسير الحسن\" (١٧٤).\n(٧) نسبه إليه الواحدي في \"الوسيط\" ٣/ ٣٤٨، والبغوي في \"معالم التنزيل\" ٦/ ٩٩.","vol":"19","page":507},{"text":"مروا بمجالس اللهو والباطل مروا كرامًا معرضين مسرعين.\nيدل عليه ما روى إبراهيم بن ميسرة أن ابن مسعود - ﵁ - مر بلهو مسرعًا فقال رسول الله - ﷺ -: \"إنْ أَصْبَحَ ابن مسعود لكريمًا\" (١).\nوقال بعض (٢) أهل اللغة: أصله من قول العرب: ناقة كريمة وبقرة كريمة وشاة كريمة إذا كانت تعرض عند الحلب تكرّمًا كأنها لا تبالي بما يحلب منها (٣).\n\n<span data-type=\"title\" id=toc-3315>٧٣ </span>- قوله ﷿ ﴿وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا﴾\nلم يقعوا ولم يسقطوا. ﴿عَلَيْهَا صُمًّا وَعُمْيَانًا﴾ كأنهم صم وعمي، بل يسمعون ما يُذكّرون به فيفهمونه ويرون الحق فيتبعونه.\nقال الفراء: ومعنى قوله: ﴿لَمْ يَخِرُّوا﴾ أي: لم يقيموا ولم يصروا، تقول العرب: شتمت فلانًا فقام يبكي، بمعنى: فظل وأقبل يبكي ولا قيام هناك ولعله بكى قاعدًا. وقعد فلانٌ يشتمني، أي: أقبل وجعل وصار يشتمني، وذلك جار على ألسن العرب (٤).\n_________\n(١) أخرجه البستي في \"تفسيره\" (٥٢٤) (٧٠٥)، والطبري في \"جامع البيان\" ١٩/ ٥٠ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٣٨، (٢٧٣٩) جميعهم من طريق إبراهيم بن ميسرة به. وفي سنده انقطاع بين إبراهيم بن ميسرة وابن مسعود - ﵁ - وذكره السيوطي في \"الدر المنثور\" ٥/ ١٤٨ وزاد نسبته لابن عساكر.\n(٢) ساقطة من (م).\n(٣) في الأصل جاءت هكذا: إذا كانت تعرض إلا عند الحلب ... إلا بما يحلب منها.\n(بزيادة إلا في موضعين والصواب حذفهما كما في (م)، (ح).\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٢٧٤، ونقله الطبري في \"جامع البيان\" عنه ١٩/ ٥١.","vol":"19","page":508},{"text":"<span data-type=\"title\" id=toc-3316>٧٤ </span>- قوله - ﷿-: ﴿وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا﴾\nقرأ بغير ألف أبو عمرو وأهل الكوفة (١)، وقرأ الباقون ﴿وَذُرِّيَّاتِنَا﴾ بالألف ﴿قُرَّةَ أَعْيُنٍ﴾ بأن نراهم مؤمنين صالحين مطيعين لك (٢).\nووحد القُرّة لأنها مصدر (٣)، وأصلها من البرد لأن العرب تتأذى بالحر وتستروح إلى البرد (٤).\n﴿وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا﴾ أي أئمة يُقْتدى بنا.\nقال ابن عباس ﵄: أجعلنا أئمة هداية كما قال: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا﴾ (٥)، ولا تجعلنا أئمة ضلالة كقوله:\n_________\n(١) وهم حمزة والكسائي وأبو بكر عن عاصم وخلف وافقهم اليزيدي والحسن والأعمش.\nانظر: \"السبعة\" لابن مجاهد (٤٦٧)، \"التيسير\" للداني (١٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٥، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٧٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١١.\n(٢) قاله الطبري ١٩/ ٥٢ ثم أخرج نحوه من طريق علي بن أبي طلحة عن ابن عباس وكذا عن الحسن وابن جريج وابن زيد.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٢٧٤، \"إعراب القرآن\" للنحاس ٣/ ١٦٩، \"جامع البيان\" للطبري ١٩/ ٥٣.\nوقرئ في الشواذ (قرات) بالجمع \"مختصر في شواذ القرآن\" لابن خالويه (١٠٧).\n(٤) انظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٦٦٢)، \"عمدة الحفاظ\" للسمين الحلبي ٣/ ٢٩٣، \"لسان العرب\" لابن منظور ٥/ ٨٢ قر.\n(٥) السجدة: ٢٤.","vol":"19","page":509},{"text":"﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ﴾ (١).\nوقال قتادة: هداة دعاة خير (٢).\n[٢٠٢٣] أخبرنا أبو الحسن (٣) أحمد بن محمَّد بن يوسف الفقيه (٤)، قال: حدثنا أبو بكر محمَّد بن حمدون بن خالد (٥)، قال حدثني أبو جعفر أحمد بن عبد الله العاري الطبري المعروف بابن فيروز (٦)، قال: حدثنا الحكم بن موسى (٧)، قال: حدثنا يحيى بن\n_________\n(١) القصص: ٤١.\nوالقول أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٢ كلاهما من طريق علي بن أبي طلحة عنه.\nوأخرجه الطبري أيضًا من طريق الضحاك عنه ١٩/ ٥٣.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٤٩ وزاد نسبته لابن المنذر.\nوقال به مقاتل في \"تفسيره\" ٣/ ٢٤٢، والحسن كما في \"تفسيره\" ٢/ ١٧٦، وابن قتيبة في \"تأويل مشكل القرآن\" (٢٠٥)، ونسبه للمفسرين.\n(٢) ذكره السيوطي في \"الدر المنثور\" ٥/ ١٤٩ ونسبه لعبد بن حميد والطبري ولم أقف عليه عنده في مظانه.\n(٣) في الأصل: الحسين، والتصويب من (م)، (ح).\n(٤) أبو الحسن، الجرجاني، لم يذكر بجرح أو تعديل.\n(٥) أبو بكر النيسابوري، حافظ ثبت.\n(٦) لم أجده.\n(٧) الحكم بن موسى بن أبي زهير البغدادي أبو صالح القنطري، وثقه ابن معين والعجلي، وقال أبو حاتم: صدوق، روى له البخاري معلقًا، ومسلم، توفي سنة (٢٣٢ هـ). انظر: \"الجرح والتعديل\" ٣/ ١٢٨، \"تهذيب الكمال\" ٧/ ١٣٦، \"التقريب\" (١٤٧٠).","vol":"19","page":510},{"text":"حمزة (١)، عن عبد الرحمن بن يزيد بن (٢) جابر (٣)، عن مكحول (٤) في قول الله تعالى: ﴿وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا﴾ قال: أئمة في التقوى يقتدي بنا المتقون (٥).\nوقال بعضهم: هذا من المقلوب أي: اجعل المتقين لنا إمامًا، واجعلنا مؤتمين مقتدين بهم، وهو قول مجاهد (٦).\n_________\n(١) يحيى بن حمزة بن واقد الحضرمي أبو عبد الرحمن الدمشقي ثقة، رمي بالقدر.\n(٢) في الأصل: عن، وهو خطأ، والتصويب من (م)، (ح) ومصادر ترجمته.\n(٣) عبد الرحمن بن يزيد بن جابر الأزدي أبو عتبة الشامي الدّراني، ثقة.\n(٤) مكحول الشامي، ثقة فقيه، كثير الإرسال مشهور.\n(٥) [٢٠٢٣] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وفيه أيضًا ابن فيروز لم أجده.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٣ من طريق الوليد بن جابر عن مكحول به.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٢، والطبري في \"جامع البيان\" ١٩/ ٥٣ كلاهما من طريق ابن أبي نجيح عن مجاهد قال: أجعلنا مؤتمين بهم ومقتدين بهم.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٤٩ وزاد نسبته لعبد بن حميد.\nوقال به ابن قتيبة كما في \"تأويل مشكل القرآن\" (٢٠٠).\nوهذان القولان لا تعارض بينهما؛ إذ يجمعهما ما أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٣ في رواية ثانية من طريق ابن أبي نجيح عن مجاهد قال أئمة نقتدي بمن قبلنا، ونكون أئمة لمن بعدنا فيكون معنى الآية اجعلنا مقتدين بالمتقين لنصلح فنكون قدوة لمن بعدنا.","vol":"19","page":511},{"text":"ولم يقل أئمة لأن الإِمام مصدر يقال: أمّ فلانٌ فلانًا (١) إمامًا مثل الصيام والقيام، ومن جمعه أئمة فلأنه قد أكثر حتى صار بمعنى الصفة (٢).\nوقال بعضهم: أراد أئمة (٣). كما يقول القائل: أميرنا هؤلاء. يعني: أمراؤنا هؤلاء وقال الله تعالى: ﴿فَإِنَّهُمْ عَدُوٌّ لِي﴾ (٤).\nوقال الشاعر:\nيا عَاذِلاتي لا تَزِدْن مَلامَتي ... إن العَواذل ليس لي بِأَمِين (٥)\nأي: أمناء.\n_________\n(١) من (م)، (ح).\n(٢) قال به الطبري في \"جامع البيان\" ونسبه لبعض نحوي أهل الكوفة ١٩/ ٥٤.\nوقاله ابن فورك في \"تفسيره\" ٢/ ٢٣/ أ.\nوانظر: \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٦٥، \"الدر المصون\" للسمين الحلبي ٨/ ٥٠٦.\n(٣) وهو مذهب الأخفش والفراء ونسبه الطبري لبعض أهل البصرة من أهل العربية.\nانظر: \"معاني القرآن\" للأخفش ٢/ ٦٤٣، \"معاني القرآن\" للفراء ٢/ ٢٧٤، \"جامع البيان\" للطبري ١٩/ ٥٤ والمراجع السابقة.\n(٤) الشعراء: ٧٧.\n(٥) في (ح): بأمير.\nوالبيت في \"معاني القرآن\" للأخفش ٢/ ٦٤٣، \"معاني القرآن\" للفراء ٢/ ٢٧٤، \"جامع البيان\" للطبري ١٩/ ٥٤، \"الخصائص\" لابن جني ٣/ ١٧٤، جميعهم بلا نسبة. وفي بعضها: لا تُرِدْن، وبعضها لسْنَ، وبعضها بأمير.\nوالعواذل جمع عاذلة وهي المرأة كثيرة اللوم. \"لسان العرب\" لابن منظور ١١/ ٤٣٧.","vol":"19","page":512},{"text":"<span data-type=\"title\" id=toc-3317>٧٥ </span>﴿أُولَئِكَ يُجْزَوْنَ﴾\nيُثَابون ﴿الْغُرْفَةَ﴾ الدرجة الرفيعة في الجنة (١).\n﴿بِمَا صَبَرُوا﴾ على أمر ربهم (٢) وطاعة نبيهم.\nوقال الباقر: على الفقر (٣).\n﴿وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا﴾ قرأ أهل الكوفة بفتح الياء وسكون اللام وتخفيف القاف (٤).\nواختاره الفراء قال لأن العرب تقول فلان يُلَقّى (٥) بالسلام وبالخير بالباء، وقَلّ ما يقولون يلقى السلام (٦).\n_________\n(١) قاله الطبري في \"جامع البيان\" ١٩/ ٥٤.\n(٢) في الأصل: دينهم، والمثبت من (م)، (ح) وموافق لما أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٤ عن سعيد بن جبير قال: بما صبروا على أمر ربهم.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٤، وأبو نعيم في \"حلية الأولياء\" ٣/ ١٨٢ كلاهما من طريق أبي حمزة الثمالي عن أبي جعفر محمَّد بن علي الباقر به، وزاد أبو نعيم: ومصائب الدنيا.\n(٤) أي: ﴿وَيُلَقَّوْنَ﴾ وهي قراءة حمزة والكسائي وخلف وأبو بكر عن عاصم وافقهم الأعمش.\nانظر: \"السبعة\" لابن مجاهد (٤٦٨)، \"التيسير\" للداني (١٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٥، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١١.\n(٥) هكذا في النسخ: (يلقى)، وفي \"معاني القرآن\" للفراء -كما يأتي- يُتَلقى.\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ٢٧٥، وقاله الطبري أيضًا في \"جامع البيان\" ١٩/ ٥٤.","vol":"19","page":513},{"text":"وقرأ الآخرون: (يلقَّون) بالتشديد، واختاره أبو عبيد لقوله: ﴿وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا﴾ (١).\n\n<span data-type=\"title\" id=toc-3318>٧٦ </span>- ﴿خَالِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا (٧٦)﴾\n\n<span data-type=\"title\" id=toc-3319>٧٧ </span>- قوله - ﷿-: ﴿قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي﴾\nأي: ما يصنع وما يفعل عن مجاهد (٢)، وابن زيد (٣).\nوقال أبو عبيدة: قال: ما عبأت به شيئًا أي: لم أعُدّه (٤) فوجوده\n_________\n= وأنكر عليه النحاس في \"إعراب القرآن\" ٣/ ١٦٩، قال: فمن عجيب ما في هذا أنه قال: يتلقى، والآية يلقون والفرق بينهما بين ... وأعجب من هذا أن في القرآن: ﴿وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا﴾ لا يجوز أن يقرأ بغيره، وهذا يبين أن الأولى خلاف ما قال.\n(١) الإنسان: ١١.\nوانظر: \"الحجة\" لابن خالويه (٢٦٧)، \"الحجة\" لابن زنجلة (٥١٥)، \"الحجة\" للفارسي ٥/ ٣٥٤، \"معاني القراءات\" ٢/ ٢٢١، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٣٦، \"شرح الهداية\" ٢/ ٤٤٧، \"الكشف\" لمكي ٢/ ١٤٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٥، وآدم في \"تفسير مجاهد\" (٥٠٨)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٥. جميعهم من طريق ابن أبي نجيح عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٥١ وزاد نسبته للفريابي وابن أبي شيبة وعبد بن حميد وابن المنذر.\nونسبه إليه ابن فورك في \"تفسيره\" ٢٣/ ٢/ ب، والنحاس في \"معاني القرآن\" ٥/ ٥٦.\n(٣) أخرجه الطبري عنه في \"جامع البيان\" ١٩/ ٥٥.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٢.","vol":"19","page":514},{"text":"وعدمه سواء مجازه: (أيُّ مقدارٍ لكم).\nوأصل هذِه الكلمة تهيئة الشيء يقال: عَبَأْتُ الشيء وعَبّأْتُ الجيش وعَبَأْتُ الطِّيبَ، عَبًّا وعَبُوءًا، إذا هيأته وعملتَه (١).\nقال الشاعر:\nكأَنَّ بِنَحْرِه وبمنْكِبيه ... عَبيرًا باتَ تَعْبَؤُهُ عَروسُ (٢)\n﴿لَوْلَا دُعَاؤُكُمْ﴾ إياه (٣)، وقيل: لولا عبادتكم (٤)، وقيل: لولا إيمانكم (٥).\n_________\n= (١) انظر: \"جامع البيان\" للطبري ١٩/ ٥٥، \"لسان العرب\" لابن منظور ١٥/ ٢٦ عبأ، \"معجم مقاييس اللغة\" لابن فارس ٤/ ٢١٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٤٤).\n(٢) البيت لأبي زبيد الطائي في \"ديوانه\" (٩٩) يصف أسدًا.\nوالعروس يقال للرجل والمرأة والشاهد فيه قوله (تعبؤُه) حيث جاءت بمعنى التهيئة والإعداد.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٢٣١.\nوبلا نسبة في \"جامع البيان\" للطبري ١٩/ ٥٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٥ عن مجاهد قال: لولا دعاؤكم إياه لتعبدوه وتطيعوه.\n(٤) وهو قول مقاتل كما في \"تفسيره\" ٣/ ٢٤٣.\n(٥) وهو قول ابن عباس - ﵁ - أخرجه البخاري في \"صحيحه\" عنه تعليقًا كما في نسخة النسفي وحده \"فتح الباري\" ٨/ ٤٩٠ ووصله الطبري في \"جامع البيان\" ١٩/ ٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٥ كلاهما من طريق علي بن أبي طلحة عنه.","vol":"19","page":515},{"text":"واختلف العلماء في معنى الآية:\nفقال قوم: ﴿قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي﴾ بخلقكم ربي لولا ﴿دُعَاؤُكُمْ﴾ عبادتكم وطاعتكم إياه يعني: أنه خلقكم لعبادته نظيرها قوله قوله ﷿: ﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (٥٦)﴾ (١).\nوهذا معنى قول ابن عباس ومجاهد (٢).\nقال ابن عباس - ﵄ - في رواية الوالبي أخبر الله الكفار أنه لا حاجة له بهم، إذ لم يخلقهم مؤمنين، ولو كان له بهم حاجة لحبب إليهم الإيمان كما حُبّب (٣) إلى المؤمنين (٤).\nوقال الآخرون: قل (٥) ما يعبؤ بعذابكم ربي لولا دعاؤكم إياه في\n_________\n(١) الذاريات: ٥٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٥ كلاهما من طريق ابن أبي نجيح عن مجاهد قال: (لولا دعاؤكم) ودعاؤه إياكم لتبعدوه وتطيعوه.\nونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٢٣/ ب، وابن حبيب في \"تفسيره\" ٢١٧/ ب، والحيري في \"الكفاية\" ٢/ ٧٧/ ب، والنحاس في \"معاني القرآن\" ٥٦/ ٥، وقال: وهو أحسن ما قيل في الآية.\nقال الشنقيطي في \"أضواء البيان\" ٦/ ٣٦٠: وهذا القول هو وحده الذي لا إشكال فيه فهو قوي بدلالة الآيات المذكورة عليه .. وهو أشهر الأقوال وأكثرها قائلًا.\n(٣) في (ح): حببه.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\"، والنحاس في \"معاني القرآن\" ٥/ ٥٨ جميعهم من طريق علي بن أبي طلحة عنه، وذكره السيوطي في \"الدر المنثور\" ٥/ ١٥٠ وزاد نسبته لابن المنذر.\n(٥) من (م)، (ح).","vol":"19","page":516},{"text":"الشدائد (١).\nبيانه ﴿فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ (٢). ونحوها من الآيات.\nوقال بعضهم: ما يعبؤ بمغفرتكم ربي لولا دعاؤكم معه آلهة وشركاء، بيانه قوله تعالى: ﴿مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآمَنْتُمْ﴾ (٣).\nوهذا معنى قول الضحاك (٤).\n[٢٠٢٤] أخبرنا ابن فنجويه (٥)، قال: حدثنا أبو علي بن حبش المقرئ (٦)، قال: حدثنا أبو القاسم بن الفضل (٧) قال: حدثنا أبو\n_________\n(١) ذكره بلا نسبة ابن حبيب في \"تفسيره\" ٢١٧/ ب، والحيري في \"الكفاية\" ٢/ ٧٧/ ب.\nقال الشنقيطي في \"أضواء البيان\" ٦/ ٣٦١: وهذا القول وإن دلت عليه آيات كثيرة فلا يظهر كونه هو معنى آية الفرقان هذِه.\n(٢) العنكبوت: ٦٥.\n(٣) النساء: ١٤٧.\n(٤) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٧/ ب، والحيري في \"الكفاية\" ٢/ ٧٧/ ب، وبلا نسبة في الطبري في \"جامع البيان\" ٥٧/ ١٩، واقتصر عليه ابن قتيبة في \"تأويل مشكل القرآن\" (٤٣٨)، واستبعده الشنقيطي حيث قال في \"أضواء البيان\" ٦/ ٣٦٠: ولا يخفى بعد هذا القول وأن فيه تقدير ما لا دليل عليه ولا حاجة إليه. وقال الطبري في \"جامع البيان\" ١٩/ ٥٧: وهذا قول لا معنى للتشاغل به لخروجه عن أقوال أهل العلم من أهل التأويل.\n(٥) ثقة صدوق كثير الرواية للمناكير.\n(٦) الحسين محمَّد بن حبش، ثقة مأمون.\n(٧) العباس بن الفضل بن شاذان أبو القاسم الرازي المقري، إمام محقق مجود.","vol":"19","page":517},{"text":"حاتم (١) قال: حدثنا (أبو الطاهر بن السّرْح) (٢) قال: حدثنا موسى بن ربيعة الجمحي (٣) قال سمعت الوليد بن أبي (٤) الوليد (٥) يقول: بلغني أن تفسير هذِه الآية: ﴿قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ﴾ يقول: ما خلقتكم وبي إليكم حاجة إلا أن تستنغروني (٦) فأغفر لكم، وتسألوني فأعطيكم (٧).\n﴿فَقَدْ كَذَّبْتُمْ﴾ يا أهل مكة.\n[٢٠٢٥] وأخبرنا شعيب بن محمَّد (٨)، قال: أخبرنا مكي بن\n_________\n(١) محمَّد بن إدريس بن المنذر الحنظلي، الرازي، أحد الأئمة الحفاظ الإثبات.\n(٢) أحمد بن عمرو بن عبد الله بن عمرو بن السرح، ثقة في الأصل: أبو الظاهر بن السراج وفي (ح) بن السراج والتصويب من (م) ومصادر ترجمته.\n(٣) المصري، ثقة.\n(٤) من (م)، (ح)، وهو الصواب قال المزي في ترجمته: وقال بعضهم: الوليد بن الوليد وهو وهم.\n(٥) أبو عثمان لين الحديث.\n(٦) كذا في (ح)، وفي باقي النسخ: تسألوني، والمثبت هو الصواب.\n(٧) [٢٠٢٤] الحكم على الإسناد:\nإسناده ضعيف فيه الوليد بن أبي الوليد لين الحديث، ولم يتابع.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٥ قال: حدثنا علي بن الحسين ثنا أبو الطاهر به.\nوأخرجه أبو الشيخ في \"العظمة\" ٢/ ٥٢٩ (١٨٣) من طريق ابن أبي حاتم.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٥١.\n(٨) أبو صالح البيهقي، مستور من أهل النواحي.","vol":"19","page":518},{"text":"عبدان (١)، قال: حدثنا أحمد بن الأزهر (٢)، قال: حدثنا روح بن عبادة (٣)، قال: حدثنا شعبة (٤)، عن عبد الحميد بن واصل (٥)، قال: سمعت مسلم بن عمار (٦)، قال: سمعت ابن عباس - ﵄ - يقرؤها (فقد كذب الكافرون) (٧).\n_________\n(١) أبو حاتم التميمي، المحدث الثقة المتقن.\n(٢) أبو الأزهر العبدي النيسابوري، صدوق، كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٣) أبو محمَّد القيسي البصري، ثقة فاضل له تصانيف.\n(٤) شعبة بن الحجاج، ثقة حافظ متقن.\n(٥) أبو واصل القتبي، الباهلي، ذكره ابن حبان في الثقات.\n(٦) مسلم بن عمار الجرشي قال أبو حاتم: روى عن ابن عباس وعنه عبد الحميد بن واصل، ذكره ابن حبان في الثقات.\n\"التاريخ الكبير\" للبخاري ٧/ ٢٦٧، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٩٠، \"الثقات\" لابن حبان ٥/ ٣٩٤.\n(٧) [٢٠٢٥] الحكم على الإسناد:\nإسناده ضعيف فيه شيخ المصنف مستور، وعبد الحميد ومسلم لم أقف على من وثقهما سوى ابن حبان.\nالتخريج:\nأخرجه البستي في \"تفسيره\" (ص ٥٢٨) (٧١٤)، والطبري في \"جامع البيان\" كلاهما من طريق محمَّد بن جعفر (غندر) عن شعبة به، ووقع عند الطبري (عبد المجيد) بدلًا من عبد الحميد ولعله تصحيف.\nوفي إسناده مسلم بن عمار وعبد الحميد بن واصل لم أقف على من وثقهما غير ابن حبان.\nوقال النحاس في \"إعراب القرآن\" ٣/ ١٧٠ إسنادها صحيح عن ابن عباس.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٥١ وزاد نسبته لعبد بن حميد وابن المنذر =","vol":"19","page":519},{"text":"﴿فَسَوْفَ يَكُونُ لِزَامًا﴾ قال (١):\n[٢٠٢٦] به عن شعبة (٢) عن أدهم يعني: السدوسي (٣)، عن سلمان أبي (٤) عبد الله (٥) أنه كان خلف ابن (٦) الزبير فقرأ: ﴿تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ﴾ فلما أتى على هذِه الآية قرأها: (فقد كذب\n_________\n= وابن الأنباري في المصاحف.\nوالقراءة شاذة مخالفة لرسم المصحف وللتواتر، وذكرها ابن خالويه في \"مختصر في شواذ القرآن\" (١٥٧)، وابن جني في \"المحتسب\" ٢/ ١٢٦، وأبو حيان في \"البحر المحيط\" ٦/ ٤٧٥: وقال هو محمول على أنه تفسير القرآن.\nوأنكرها النحاس في \"إعراب القرآن\" ٣/ ١٧٠ حيث قال: وهذِه القراءة مخالفة للمصحف، وينبغي أن تحمل على التفسير؛ لأن معنى ﴿فَقَدْ كَذَّبْتُمْ﴾ أنه يخاطب الكفار، وهذِه القراءة مع موافقتها للسواد أولى بسياق الكلام لأن الله ﷿ قال: ﴿قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ﴾ فهذِه مخاطبة وكذا ﴿فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًا﴾ فإذا أولى من (فقد كذب الكافرون ..).\n(١) ساقطة من (م)، (ح).\n(٢) شعبة بن الحجاج، ثقة حافظ متقن.\n(٣) أدهم السدوسي، أبو بشر مولى شقيق بن ثور، روى عن سلمان أبي عبد الله، وعنه شعبة، قال أحمد، ثقة وذكره ابن حبان في \"الثقات\"، \"التاريخ الكبير\" ٢/ ٦٥، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٤٨، \"الثقات\" لابن حبان ٦/ ٨٨.\n(٤) في النسخ: بن وهو خطأ، والتصويب من مصادر ترجمته وتخريجه.\n(٥) سلمان أبو عبد الله مولى ابن الزبير، قال البخاري: روى عنه أدهم منقطع، ذكره ابن حبان في \"الثقات\"، \"التاريخ الكبير\" للبخاري ٤/ ١٣٧، \"الثقات\" لابن حبان ٦/ ٨٨.\n(٦) من (م) وهو عبد الله بن الزبير.","vol":"19","page":520},{"text":"الكافرون فسوف يكون لزامًا) (١).\nومعنى الآية: فسوف يكون تكذيبكم (٢) لزامًا.\nقال ابن عباس - ﵄ -: موتًا (٣). وقال ابن زيد: قتالًا (٤).\nوقال أبو عبيدة: هلاكًا (٥) وأنشد:\nفإمَّا يَنْجُوَا مِنْ حَتفِ أرضٍ ... فقد لَقَيا حُتُوفَهما لِزَاما (٦)\n_________\n(١) [٢٠٢٦] الحكم على الإسناد:\nإسناده ضعيف للانقطاع، بين أدهم وسلمان، وشيخ المصنف مستور.\nالتخريج:\nأخرجه البستي في \"تفسيره\" (ص ٥٢٨) (٧١٥)، والطبري في \"جامع البيان\" ٥٦/ ١٩ كلاهما من طريق محمَّد بن جعفر (غندر) عن شعبة به.\nوأخرجه ابن أبي حاتم في \"جامع البيان\" ٨/ ٢٧٤٦ من طريق ابن قتيبة عن شعبة به وتصحفت (شعبة عن) إلى (سعيد بن).\nوفي سنده انقطاع كما بين ذلك البخاري في \"التاريخ الكبير\" ٤/ ١٣٨.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٥١ وزاد نسبته لعبد بن حميد وابن المنذر.\nوانظر التعليق على القراءة في الأثر السابق.\n(٢) في (ح): تكذيبهم.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٧، والنحاس في \"معاني القرآن\" ٥/ ٥٨ كلاهما من طريق علي بن أبي طلحة عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٥٥ وزاد نسبته لابن المنذر وابن أبي حاتم.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٦ عن محمَّد بن كعب.\n(٤) أخرجه الطبري عنه في \"جامع البيان\" ١٩/ ٥٧.\n(٥) وهو أحد الوجهين اللذين ذكرهما انظر \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٢.\n(٦) البيت لصخر الغي الهذلي من قصيدة يرثي بها ابنا له يسمى (تليدًا).","vol":"19","page":521},{"text":"وقال بعض أهل المعاني: فسوف يكون جزاء يلزم كل عامل ما عمل من خير أو شر (١).\nوقال ابن جرير: يعني عذابًا دائمًا لازمًا وهلاكًا مغنيًا يلحق بعضكم ببعض (٢) يقول ذؤيب:\nفَفَاجَأهُ بِعَاديةٍ لِزَامٍ ... كما يتَفَجَّرُ الحوضُ اللَّقِيفُ (٣)\nيعني باللزام الكبير الذي (٤) يتبع بعضه بعضًا. وباللقيف: المتساقط الحجارة المتهدّم (٥).\nواختلفوا في اللزام هاهنا: فقال قوم: هو يوم بدر قتل منهم سبعون، وأسر سبعون، وهو قول\n_________\n= انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٢، \"لسان العرب\" لابن منظور ١٢/ ٥٤١، \"ديوان الهذليين\" ٢/ ٦٤، \"معاني القرآن\" للزجاج ٤/ ٧٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٨٦ وفي بعضها حتف يوم.\nوالمعنى: إن ينجوا يعني حمارين وحشيين من الموت مرة فإنهما لن ينجوا من الموت المرة الأخرى فلا بد أن يأتيهما الموت. والشاهد: قوله لزامًا.\n(١) وهو قول أبي عبيدة كما في \"مجاز القرآن\"، ونسبه الطبري في \"جامع البيان\" ١٩/ ٥٧ لبعض أهل العلم بكلام العرب.\n(٢) في (م): بعضًا.\n(٣) انظر: \"ديوان الهذليين\" ٢/ ١٠٢، \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٢، \"لسان العرب\" لابن منظور ١٢/ ٥٤١.\n(٤) من (م)، (ح) والطبري في \"جامع البيان\" ١٩/ ٥٦.\n(٥) انظر: \"جامع البيان\" للطبري ١٩/ ٥٦.","vol":"19","page":522},{"text":"عبد الله بن مسعود (١) وأبي بن كعب (٢) وأبي مالك ومجاهد (٣) ومقاتل (٤).\nروى الأعمش (٥)، عن مسلم (٦)، عن مسروق (٧) عبد الله (٨) - ﵁ -: خمسٌ قد مضين: الدُّخان (٩)، واللزام،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٧ عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٠١ وزاد نسبته لعبد بن حميد وابن مردويه.\nونسبه إليه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٦، والنحاس في \"معاني القرآن\" ٥/ ٧٥، والسمعاني في \"تفسير القرآن العظيم\" ٤/ ٣٧.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٢، والطبري في \"جامع البيان\" ١٩/ ٥٦ من طريق قتادة عنه. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٥١ وزاد نسبته لعبد بن حميد. ونسبه إليه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٧ وآدم في \"تفسير مجاهد\" (٥٠٨) كلاهما من طريق ابن أبي نجيح عنه.\nوأخرجه البستي في \"تفسيره\" (٥٢٧) (٧١٣) والطبري كلاهما من طريق ابن جريج عنه في \"جامع البيان\" ١٩/ ٥٧.\nوأخرجه الطبري في \"جامع البيان\" ١٩/ ٥٧ أيضًا من طريق الليث عنه.\nونسبه إليه ابن فورك في \"تفسيره\" ٢٣/ ٢/ ب، والنحاس في \"معاني القرآن\" ٥/ ٥٧.\n(٤) انظر: \"تفسير مقاتل\" ٣/ ٢٤٣.\n(٥) سليمان بن مهران، ثقة حافظ، لكنه يدلس.\n(٦) ابن صبيح، ثقة.\n(٧) ابن الأجدع، ثقة.\n(٨) ابن مسعود، صحابي مشهور.\n(٩) قال تعالى ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠) يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١)﴾ [الدخان: ١٠ - ١١] =","vol":"19","page":523},{"text":"والبطشة (١) والقمر (٢) والرُّوم (٣) (٤).\nوقال آخرون: هو عذاب الآخرة (٥).\n* * *\n_________\n= وهذا قد وقع فإن الرسول ﵇ قد دعا على كفار قريش فأخذتهم سنة استأصلت كل شيء حتى أكلوا الجلود والميتة وينظر أحدهم إلى السماء فيرى كهيئة الدخان من الجوع.\n(١) قال تعالى: ﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنْتَقِمُونَ (١٦)﴾ [الدخان: ١٦].\nوالبطشة يوم بدر.\n(٢) قال تعالى: ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (١)﴾ [القمر: ١] فقد انشق القمر في عهد النبي - ﷺ - شقين فقال رسول الله - ﷺ -: اشهدوا.\n(٣) قال تعالى: ﴿الم (١) غُلِبَتِ الرُّومُ (٢) فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ (٣) فِي بِضْعِ سِنِينَ﴾ [الروم: ١ - ٤].\n(٤) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج.\nأخرجه البخاري، كتاب التفسير، باب فسوف يكون لزامًا (٤٧٦٧)، باب ارتقب يوم تأتي السماء .. (٨٤٢٠) وباب يوم نبطش البطشة (٤٨٢٥)، ومسلم كتاب صفة القيامة، باب الدخان (٢٧٩٨) كلاهما من طريق الأعمش به بلفظه.\n(٥) وهو قول الحسن أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٤٦ عنه. وهذا القول لا ينافي القول الأول -يوم بدر- لأن ما وقع لهم يوم بدر من قتل هو بداية ما سيحل بهم من العذاب الدائم في البرزخ والآخرة. \"أضواء البيان\" للشنقيطي ٦/ ٣٦٢.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٣٥: ولا منافاة بين القولين.","vol":"19","page":524},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد العشرون]\n[سورة الشعراء * النمل * القصص]\n\nتحقيق\nد/ ناصر بن محمد الصائغ\nد/ عفراء بنت محمد المصري","vol":"20","page":1},{"text":"السيرة الذاتية للمحقق\nد/ ناصِر بن محمَّد الصَّائِغ\nأستاذ مشارك بجامعة القصيم - كلية العلوم والآدب بالرس - قسم الدراسات الإِسلامية.\nحصل على درجة الدكتوراه عام ١٤٢٨ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى. - كلية الدعوة وأصول الدين - قسم الكتاب والسنة، وعنوان رسالة الدكتوراه (الترجيح بالسنة عند المفسرين جمعًا ودراسة).\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس قسم الدراسات القرآنية -كلية الآداب والعلوم الإنسانية - جامعة القصيم.\nوكيل كلية المعلمين لشؤون الطلاب.\nوكيل كلية العلوم والأدب بالرس للشؤون التعليمية - جامعة القصيم.\nمدير جمعية تحفيظ القرآن بمحافظة الرس.\n[تمام السيرة في المجلد السابق]\n* * *\n\nالسيرة الذاتية للمحقق\nد/ عَفراء بنت محمد المصري\nمحاضرة بجامعة أم القرى - كلية الدعوة وأصول الدين - قسم القراءات\nحصلت على درجة الماجستير عام ١٤٢٧ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى. - كلية الدعوة وأصول الدين - قسم الكتاب والسنة، وعنوان رسالة الماجستير (الكشف والبيان عن تفسير آي القرآن لأبي إسحاق أحمد بن محمَّد الثعلبي المتوفى سنة ٤٢٧ هـ من أول سورة النمل إلى نهاية سورة السجدة دراسة وتحقيقا).\n* * *","vol":"20","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢٠]","vol":"20","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٤٥/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"20","page":4},{"text":"<span data-type=\"title\" id=toc-3320>٢٦ - سُورَة الشُّعَرَاءِ</span>","vol":"20","page":5},{"text":"سُورَة الشُّعَرَاءِ\nمكية إلا قوله ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾ إلى آخر السورة فإنها مدنية (١) وهي مائتان وسبع وعشرون آية (٢)، وألف ومائتان وسبع\n_________\n(١) السورة مكية عند الجمهور فقد أخرج ابن الضريس في \"فضائل القرآن\" (٣٤)، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٤، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٥/ ١٥٢ جميعهم عن ابن عباس ﵄ قال: نزلت سورة طسم الشعراء بمكة. وأخرج ابن مردويه عن عبد الله بن الزبير نحوه. واستُثنيَ منها آيات؛ فقد أخرج النحاس في \"الناسخ والمنسوخ\" ٢/ ٥٧١ (٧٣٧) عن ابن عباس - ﵁ - قال: نزلت سورة الشعراء بمكة سوى خمس آيات من آخرها نزلت بالمدينة ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾. قال ابن عطية في \"المحرر الوجيز\" ٤/ ٢٢٤: هذِه السورة مكية كلها فيما قال جمهور الناس. وقال مقاتل: فيها مدني الآية التي تذكر فيها الشعراء، وقوله تعالى: ﴿أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ (١٩٧)﴾. وقال أبو عمرو الداني \"البيان في عد آي القرآن\" (١٩٦): مكية إلا أربع آيات وهن قوله: ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾ إلى آخر السورة نزلت بالمدينة ... هذا قول ابن عباس وعطاء. وانظر: \"بصائر ذوي التمييز\" للفيروزآبادي ١/ ٣٤٤، \"فتح القدير\" للشوكاني ٤/ ٩٢.\n(٢) هكذا في عبد المدني الأول والكوفي والشامي، أما محمد المدني الأخير والمكي والبصري وعطاء فهي مئتان وست وعشرون آية اختلافها أربع آيات: ﴿طسم (١)﴾ و﴿فَلَسَوْفَ تَعْلَمُونَ﴾ و﴿أَيْنَ مَا كُنْتُمْ تَعْبُدُونَ﴾ و﴿بِهِ الشَّيَاطِينُ﴾ قال الناظم:\nأَوَّلَ تعلمون كُوفٍ أهْمَلَه ... بِهِ الشياطينُ اعْدُدَن لِكُلّهم\nثالثَ تعبدون بَصرٍ حَظَلَه ... لا المَدني الأخير مع مكّيِّهم\nانظر \"البيان\" لأبي عمرو (ص ١٩٦)، \"مرشد الخلان\" (ص ١٢٣)، \"الفرائد الحسان\" (ص ١٠)، \"غيث النقع\" (ص ٩٩)، \"فنون الأفنان\" (ص ٢٩٦)، \"بصائر ذوي التمييز\" للفيروزآبادي ١/ ٣٤٤.","vol":"20","page":7},{"text":"وتسعون كلمة وخمسة آلاف واثنان وأربعون حرفًا (١).\n[٢٠٢٧] أخبرنا أبو الحسين الخبازي المقري (٢) قال: حدثنا أبو الشيخ الأصفهاني (٣) قال: حدثنا أبو العباس الطِّهْرَاني (٤) قال: حدثنا يحيى بن يعلي بن منصور (٥) قال: حدثنا إسماعيل بن أبي أويس (٦) قال: حدثنا أبي (٧) عن أبي بكر (٨) عن عكرمة (٩) عن ابن عباس - ﵄ - أن رسول الله - ﷺ - قال: \"أُعطيتُ السورة التي ذكر فيها البقرة من الذكر الأول، وأُعطيتُ طه والطواسين (١٠) من ألواح موسى، وأُعطيتُ فواتح القرآن وخواتيم السورة التي يذكر فيها البقرة من تحت العرش، وأُعطيتُ المُفَصَّل (١١) نافلة\" (١٢).\n_________\n(١) في (م)، (ح): عدد الحروف ثم الكلمات ثم الآيات.\n(٢) علي بن محمَّد بن الحسن، أبو الحسين الخبازي إمام ثقة.\n(٣) عبد الله بن محمَّد بن جعفر بن حيان الإمام الحافظ الصادق، محدث أصبهان.\n(٤) عبد الرحمن بن محمَّد بن حماد لم يذكر بجرح أو تعديل.\n(٥) يحيى بن يعلي بن منصور، لم أجده.\n(٦) صدوق أخطأ في أحاديث من حفظه.\n(٧) عبد الله بن عبد الله بن أويس، صدوق يهم.\n(٨) سُلمي بن عبد الله بن سلمى، وقيل روح، البصري. أخباري متروك الحديث.\n(٩) مولى ابن عباس ثقة ثبت عالم بالتفسير، لم يثبت تكذيبه عن ابن عمر ولا تثبت عنه بدعة.\n(١٠) هي سورة الشعراء والقصص والنمل.\n(١١) من (م)، (ح).\n(١٢) [٢٠٢٧] الحكم على الإسناد:\nإسناده ضعيف جدا، فيه أبو بكر الهذلي، متروك، وفيه من لم أجده، ومن لم =","vol":"20","page":8},{"text":"[٢٠٢٨] أخبرنا (١) أبو الحسن (٢) محمَّد بن القاسم الماوردي الفارسي (٣)، قال: حدثنا أبو إسحاق إبراهيم بن منصور الخيزراني (٤)، قال: حدثنا محمَّد بن أحمد بن خنب (٥)، قال: حدثنا يعقوب بن يوسف (٦)، قال: حدثنا يحيى بن يحيى (٧)، قال:\n_________\n= يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن مردويه عن ابن عباس كما في \"الدر المنثور\" للسيوطي ٤/ ٤١٥، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٨٧ إلى ابن عباس أيضًا.\nوأخرج المصنف ﵀ وعنه الواحدي في \"الوسيط\" ٤/ ١٤٨ سورة الحجرات عن ثوبان - ﵁ - عن النبي - ﷺ - نحوه. وفي إسناده أيوب بن عتبة اليمامي ضعيف. وأخرج ابن حبان في \"المجروحين\" ٢/ ٦٥ والحاكم في \"المستدرك\" ١/ ٧٥٧ (٢٠٨٧) والطبراني في \"المعجم الكبير\" ٢٠/ ٢٢٥ (٥٢٥)، والبيهقي في \"شعب الإيمان\" ٢/ ٤٨٥ (٢٤٧٨)، جميعهم من طريق عبيد الله بن أبي حميد الهذلي عن أبي المليح عن معقل بن يسار قال قال رسول الله - ﷺ - فذكره بنحوه بأتم منه. وفي إسناده عبيد الله بن أبي حميد الهذلي متروك الحديث، \"تقريب التهذيب\" لابن حجر (٤٣١٣).\nوانظر \"ضعيف الجامع\" للألباني (١٠٤٩)، \"السلسلة الضعيفة\" للألباني (٢٨٢٦).\n(١) في (م)، (ح): وأخبرني.\n(٢) في الأصل و(ح): الحسين، والتصويب من (م) ومصدر ترجمته.\n(٣) النيسابوري لم يذكر بجرح أو تعديل.\n(٤) في (م): ببغداد، وفي (ح): البغدادي، لم أجده.\n(٥) محدث فهم لا بأس به.\n(٦) لم أجده.\n(٧) ابن بكر، أبو زكريا النيسابوري، ثقة ثبت.","vol":"20","page":9},{"text":"حدثنا خارجة (١)، عن عبد الله (٢)، عن إسماعيل بن أبي رافع (٣)، عن الرقاشي (٤)، عن (٥) الحسن (٦)، عن أنس - ﵁ - أنه سمع رسول الله - ﷺ - يقول: \"إن الله تعالى أعطاني السبع (٧) مكان التوراة، وأعطاني الطواسين (٨) مكان الزبور، وفضلني بالحواميم (٩) والمفصّل (١٠)، ما قرأهن نبي قبلي\" (١١).\n_________\n(١) ابن مصعب بن خارجة، أبو الحجاج السرخسي، متروك وكان يدلس عن الكذابين، ويقال: إن ابن معين كذبه.\n(٢) لم يتبين لي من هو.\n(٣) لم أجده.\n(٤) يزيد بن أبيان الرقاشي أبو عمرو البصري القاص، ضعيف زاهد.\n(٥) في (ح): عن.\n(٦) البصري ثقة فقيه، كان يرسل كثيرًا ويدلس.\n(٧) أي: السبع الطوال وهي البقرة وآل عمران والنساء والمائدة والأنعام والأعراف ويونس.\nانظر: \"جامع البيان\" للطبري ١/ ٤٥، \"تفسير القرآن العظيم\" لابن كثير ١/ ١٥٤.\n(٨) في (ح): الطواسيم وهي ثلاث سور: الشعراء، والنمل، والقصص.\n(٩) وهي السور التي تبدأ بـ (حم) وهي سبع سور: غافر وفصلت والشورى والزخرف والدخان والجاثية والأحقاف.\n(١٠) سمي المفصل بالمفصل: لكثرة الفصل بين سوره ببِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وآخره الناس بالاتفاق، وفي أوله اثنا عشر قولًا، أصحها أن أوله الحجرات. انظر: \"البرهان\" للزركشي ١/ ٢٤٥، \"الإتقان\" للسيوطي ٢/ ٤١٣، \"فتح الباري\" لابن حجر ٢/ ٢٤٩.\n(١١) الحكم على الإسناد:\nإسناده ضعيف جدا، فيه خارجة بن مصعب متروك ويزيد الرقاشي ضعيف، وفيه مجاهيل. =","vol":"20","page":10},{"text":"[٢٠٢٩ - ٢٠٣٠] أخبرنا (١) كامل بن أحمد النحوي (٢) وسعيد بن محمَّد المقري (٣)، قالا: أخبرنا محمَّد بن جعفر الشروطي (٤)، قال: حدثنا إبراهيم بن شريك الكوفي (٥)، قال: حدثنا أحمد بن عبد الله اليربوعي (٦)، قال: حدثنا سلام بن سليم المدايني (٧)، قال: حدثنا هارون بن كثير (٨)، عن (زيد بن\n_________\n= التخريج:\nأخرجه محمَّد بن نصر المروزي في كتاب الصلاة كما في \"فيض القدير\" للمناوي ٢١٣/ ٢، ولم أقف عليه في كتاب \"تعظيم قدر الصلاة\"، المطبوع للمروزي: وفيه عن أنس - ﵁ - بنحوه وزاد فيه وأعطاني الرآءات إلى الطواسين مكان الإنجيل. قال المناوي: إسناده ضعيف. وضعفه الألباني في \"ضعيف الجامع الصغير\" (١٥٥٦)، وانظر: \"الضعيفة\" (٣٠٥١).\nوذكر القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٨٧ عن البراء بن عازب - ﵁ - عن النبي - ﷺ - نحوه.\nوأخرج أحمد في \"مسنده\" ٤/ ١٠٧ (١٦٩٨٢)، والطبراني في \"المعجم الكبير\" واللفظ له ٢٢/ ٧٦ (١٨٧) عن واثلة بن الأسقع قال قال رسول الله - ﷺ - \"أعطيت السبع الطول مكان التوراة، وأعطيت المثاني مكان الإنجيل، وأعطيت المئين مكان الزبور، وفضلت بالمفصل\". وفي إسناده سعيد بن بشير ضعيف.\n(١) في (م)، (ح): وأخبرني.\n(٢) أبو جعفر العزائمي المستملي النيسابوري ثقة صحيح الرواية.\n(٣) سعيد بن محمَّد بن محمَّد بن إبراهيم الحيري ثقة صالح.\n(٤) أبو جعفر الوراق قال أبو بكر الخطيب الحافظ: كتبت عنه وكان صدوقا.\n(٥) أبو إسحاق الأسدي الإِمام، المحدث الثقة.\n(٦) أحمد بن عبد الله بن يونس بن قيس، أبو عبد الله التميمي اليربوعي ثقة حافظ.\n(٧) متروك.\n(٨) مجهول.","vol":"20","page":11},{"text":"أسلم (١) عن) (٢) أبيه (٣) عن أبي أمامة الباهلي (٤) عن أبي بن كعب (٥) قال: قال لي رسول الله - ﷺ -: \"من قرأ سورة الشعراء كان له من الأجر عشر حسنات بعدد من صدق بنوح وكذب به، وهود وشعيب وصالح وإبراهيم وبعدد من كذب بعيسى وصدق بمحمد - ﷺ -\" (٦).\n* * *\n_________\n= (١) قال ابن حجر: هو تحريف، والصواب: زيد بن سالم جهله أبو حاتم.\n(٢) من (م)، (ح).\n(٣) مجهول.\n(٤) الصحابي المشهور.\n(٥) الصحابي المشهور.\n(٦) [٢٠٢٩ - ٢٠٣٠] الحكم على الإسناد:\nإسناده ضعيف جدًا، فيه سلام بن سليم متروك، وفيه مجاهيل.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٣/ ٣٥٠ من طريق إبراهيم بن شريك به، وهو قطعة من الحديث الموضوع في فضائل سور القرآن سورة سورة وقد تقدم تخريجه والكلام عنه في أول سورة المؤمنون.","vol":"20","page":12},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-3321>١ </span>- قوله - ﷿-: ﴿طسم (١)﴾\nاختلف القراء في طسم (١) وفي أختيها (٢)، فكسر الطاء فيهن على الإمالة حمزة والكسائي وخلف وعاصم في بعض الروايات (٣) وقرأ أهل المدينة بين الكسر والفتح، وهو اختيار أبي عبيد وأبي حاتم، وقرأ غيرهم بالفتح (٤) على التفخيم (٥).\nوأظهر (٦) النون في السين هاهنا وفي سورة القصص (٧): أبو جعفر\n_________\n(١) في (م)، (ح): فيها.\n(٢) يعني: قوله تعالى: ﴿طس﴾ في أول النمل و﴿طسم (١)﴾ في أول القصص.\n(٣) هي رواية حماد ويحيى عن أبي بكر عن عاصم.\nانظر: \"السبعة\" لابن مجاهد (٤٧٠)، \"التيسير\" للداني (١٣٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٤)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٣.\n(٤) قرأ ابن كثير وأبو عمرو وابن عامر وحفص ويعقوب بفتح الطاء وابن كثير أشد فتحًا وتفخيمًاا وكذلك عاصم ثم يعقوب، والآخرون لا يفتحون فتحًا شديدا فيه إفراط.\nانظر: المراجع السابقة.\n(٥) انظر: \"الحجة\" لابن خالويه (٢٦٧)، \"الحجة\" لابن زنجلة (٥١٦)، \"الحجة\" للفارسي ٥/ ٣٥٥، \"شرح الهداية\" ٢/ ٤٤٨، \"معاني القراءات\" ٢/ ٢٢٣، \"الكشف\" لمكي ٢/ ١٥٠.\n(٦) في (ح): وإظهار.\n(٧) يعني: قوله تعالى: ﴿طسم (١)﴾ هنا وفي أول القصص.","vol":"20","page":13},{"text":"وحمزة للتبيين والتمكين (١).\nوأخفاها الآخرون لمجاورتها حروف الفم (٢).\nوأما تأويلها: فروى الوالبي عن ابن عباس - ﵂ - قال: ﴿طسم﴾ قسم وهو اسم من أسماء الله ﷿ (٣).\nوعن عكرمة عنه: عجزت العلماء عن علم تفسيرها (٤).\nوقال مجاهد: اسم السورة (٥).\nوقال قتادة (٦) وأبو روق: اسم من أسماء القرآن أقسم الله به.\n_________\n(١) وذلك أن السكوت مقدر على حروف التهجي التي في أول السور فإذا قلت: ﴿طسم (١)﴾ فالسكون مقدر على الطاء وعلى السين وعلى الميم ولذلك لم تعرب هذِه الحروف فأظهرت النون في السين، ولا حاجة لذكر أبي جعفر هنا مع المظهر لأن مذهبه السكت على حروف الفواتح. انظر: المراجع السابقة.\n(٢) أي: مجاورة النون الساكنة من هجاء السين بالميم.\nانظر: \"الحجة\" لابن خالويه (٢٦٧)، \"الحجة\" لابن زنجلة (٥١٦)، \"الحجة\" للفارسي ٥/ ٣٥٥، \"شرح الهداية\" ٢/ ٤٤٨، \"معاني القراءات\" ٢/ ٢٢٣، \"الكشف\" لمكي ٢/ ١٥٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ٥٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٢٧٤٧) كلاهما من طريق علي بن أبي طلحة عنه.\nونسبه إليه ابن حبيب في \"تفسيره\" ٢١٨/ أ، والحيري في \"الكفاية\" ٢/ ٧٨/ أ، والبغوي في \"معالم التنزيل\" ٦/ ١٠٥. وأخرج البستي في \"تفسيره\" (٥٣٠) (٧١٦) من طريق السدي عن ابن عباس قال: هو اسم الله الأعظم.\n(٤) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٨/ أ، والبغوي في \"معالم التنزيل\" ٦/ ١٠٥.\n(٥) نسبه إليه ابن حبيب والحيري والواحدي في \"الوسيط\" ٣/ ٣٥٠ والبغوي.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٣، والطبري في \"جامع البيان\" =","vol":"20","page":14},{"text":"وقال القرظي: أقسم الله تعالى بطوله وسنائه وملكه (١).\n[٢٠٣١] أخبرنا ابن فنجويه (٢)، قال: حدثنا أبو علي بن حبش المقري (٣)، قال: حدثنا أحمد بن عبيد الله بن يحيى الدارمي (٤)، قال: حدثنا محمَّد بن عبدة المصيصي (٥)، قال: حدثنا إبراهيم بن محمَّد بن يوسف الفريابي (٦)، قال: حدثنا محمَّد بن بشير\n_________\n= ١٩/ ٥٨ وابن أبي حاتم جميعهم عن قتادة.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٥٢ وزاد نسبته لعبد بن حميد وابن المنذر.\nونسبه إليه النحاس في \"معاني القرآن\" ٥/ ٦١، والسمعاني في \"تفسير القرآن العظيم\" ٤/ ٣٨، والواحدي في \"الوسيط\" ٣/ ٥٠.\n(١) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٨/ أ، والحيري والواحدي في \"الوسيط\" والبغوي.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) ثقة مأمون.\n(٤) أحمد بن عبيد الله بن يحيى الدارمي، أبو الطيب الأنطاكي، قدم بغداد وحدث عن عبد الله بن حبيش، ومحمد بن غالب الأنطاكيين، وعلي بن بكار المصيصي، وعنه محمَّد بن علي بن عاصم، ومحمد بن مقسم، وأبو عمرو بن السماك. ولم يذكر بجرح أو تعديل.\nانظر: \"تاريخ بغداد\" ٤/ ٢٥٢، \"حلية الأولياء\" ٩/ ٣١٩، \"تهذيب الكمال\" ١٦/ ٢٥٣، ٢٠/ ٣٣٢، ٢٦/ ١٥٧، \"تاريخ الإِسلام\" للذهبي ٢٣/ ٣٣٦.\n(٥) محمَّد بن عبدة بن عبد الله بن زيد أبو بكر المصيصي، حدث عن محمَّد بن كثير الفهري، وأحمد بن يونس اليربوعي، وأبي توبة نافع وجماعة، وعنه أبو أحمد بن عدي، والطبراني، انظر: \"تاريخ دمشق\" لابن عساكر ٥٤/ ١٦٥، \"تاريخ الإِسلام\" ٢١/ ٢٧٤.\n(٦) إبراهيم بن محمَّد بن يوسف بن سرج الفريابي، أبو إسحاق، نزيل بيت المقدس، =","vol":"20","page":15},{"text":"الرقي (١) قال: حدثنا أبو عمر حفص بن ميسرة (٢) عن عبد الله بن محمَّد ابن عقيل (٣) عن محمَّد الحنفية (٤) عن علي بن أبي طالب - ﵁ - قال: لما نزلت هذِه الآية: ﴿طسم (١)﴾ قال رسول الله - ﷺ -: \"الطاء طور سيناء والسين الإسكندرية والميم مكة\" (٥).\nوقال جعفر الصادق: الطاء شجرة طوبى، والسين سدرة المنتهى، والميم محمَّد - ﷺ - (٦).\n_________\n= صدوق تكلم فيه الساجي، وذكره ابن حبان في \"الثقات\". انظر: \"الثقات\" لابن حبان ٨/ ٧٧، \"تهذيب الكمال\" للمزي ٢/ ١٩١، \"التقريب\" (٢٤٤).\n(١) لم أجده، وذكر المزي في الرواة عن إبراهيم الفريابي (محمَّد بن بشر الحمصي)، انظر \"تهذيب الكمال\" ٢/ ١٩٢.\n(٢) حفص بن ميسرة العُقيلي بالضم أبو عمر الصنعاني نزيل عسقلان ثقة ربما وهم، مات سنة (١٨١ هـ). انظر \"الجرح والتعديل\" ٣/ ١٨٧، \"تهذيب الكمال\" ٧/ ٧٣، \"التقريب\" (١٤٤٢).\n(٣) عبد الله بن محمَّد بن عقيل بن أبي طالب الهاشمي، صدوق في حديثه لين.\n(٤) محمَّد بن علي بن أبي طالب الهاشمي ثقة عالم.\n(٥) [٢٠٣١] الحكم على إسناده: إسناده ضعيف، فيه عبد الله بن محمَّد بن عقيل، في حديثه لين.\nالتخريج:\nأخرجه الديلمي في \"الفردوس\" ٢/ ٤٥٩ (٣٩٦٤) عن علي بن أبي طالب - ﵁ -.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٨٩ وعزاه لعبد الله بن محمَّد بن عقيل من قوله.\n(٦) نسبه إليه السمعاني في \"تفسيره\" ٤/ ٣٨.\nوبلا نسبة في \"حقائق التفسير\" للسلمي ٤٨/ ب، وفي \"لطائف الإشارات\" للقشيري ٥/ ٥.","vol":"20","page":16},{"text":"<span data-type=\"title\" id=toc-3322>٢ </span>- قوله- ﴿تِلْكَ﴾\nأي هذِه الآيات.\n﴿آيَاتُ الْكِتَابِ الْمُبِينِ﴾.\n\n<span data-type=\"title\" id=toc-3323>٣ </span>- قوله ﷿ ﴿لَعَلَّكَ بَاخِعٌ﴾\n_________\n= قلت: اختلف العلماء في الحروف المقطعة التي في أوائل السور على قسمين:\nقسم قالوا هي مما استأثر الله بعلمه فردوا علمها إلى الله ولم يفسروها.\nوقسم فسروا هذِه الأحرف وهؤلاء اختلفوا في تفسيره اختلافًا كبيرًا وهي اجتهادات من بعض السلف قد لا تصح عن قائليها وفي بعضها معان باطلة واجتهادات ليس لها مستند، والأسلم رد علمها على الله وهذا ما اختاره الخلفاء الراشدون وابن مسعود والثوري، قال الشعبي ﵀: إن سر هذا القرآن في فواتح السور \"الدر المنثور\" للسيوطي ١/ ٥٩.\nمع الإيمان أن لهذِه الأحرف حكمة وهي التحدي والإعجاز واستقراء القرآن يدل على ذلك فما ذكر الله الأحرف المقطعة إلا وأعقبها بذكر الانتصار للقرآن.\nقال الشوكاني: فاعلم أن من تكلم في بيان معاني هذِه الحروف جازمًا بأن ذلك هو ما أراده الله فقد غلط أقبح الغلط وركب في فهمه ودعواه أعظم الشطط ... والذي أراه لنفسي ولكل من أحب السلامة واقتدى بسلف الأمة ألا يتكلم بشيء من ذلك مع الاعتراف بأن في إنزالها حكمة لا تبلغها عقولنا ولا تهتدي إليها أفهامنا.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١/ ٢٥٥: لخص بعضهم في هذا المقام كلامًا فقال: لا شك أن هذِه الحروف لم ينزلها - ﷺ - عبثًا ولا سدى ... فتعين أن لها معنى في نفس الأمر، فإن صح لنا فيها عن المعصوم شيء قلنا به وإلا وقفنا وقلنا ﴿آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا﴾ ولم يجمع العلماء على شيء معين وإنما اختلفوا، فمن ظهر له بعض الأقوال بدليل فعليه اتباعه وإلا فالوقف حتى يتبين هذا المقام.\nوانظر: \"جامع البيان\" للطبري ١/ ٨٦، \"أضواء البيان\" للشنقيطي ٣/ ٣.","vol":"20","page":17},{"text":"قاتل (١) ﴿نَفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ﴾ وذلك حين كذبه أهل مكة فشق ذلك عليه فأنزل الله تعالى هذِه الآية. نظيرها في الكهف (٢).\n\n<span data-type=\"title\" id=toc-3324>٤ </span>- قوله - ﷿-: ﴿إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ (٤)﴾\nذليلين، قال قتادة: لو شاء الله تعالى لأنزل عليهم آية يذلون بها فلا يلوي أحد منهم عنقه إلى معصية الله تعالى (٣). وقال ابن جريج: لو شاء الله تعالى لأراهم أمرًا من أمره لا يعمل أحد\n_________\n(١) وهو قول ابن عباس ومجاهد والحسن وعكرمة وقتادة والضحاك وعطية.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٧٥، \"معاني القرآن\" للزجاج ٤/ ٨١، \"معاني القرآن\" للنحاس ٥/ ٦٢، \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٣، \"جامع البيان\" للطبري ١٩/ ٥٨ - ٥٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٧٤٨.\n(٢) يعني قوله تعالى: ﴿فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَى آثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَذَا الْحَدِيثِ أَسَفًا (٦)﴾ آية [٦].\nفقد أخرج ابن مردويه عن ابن عباس قال اجتمع عتبة بن ربيعة وشيبة بن ربيعة وأبو جهل ابن هشام والنضر بن الحارث وأمية بن خلف والعاص بن وائل والأسود بن المطلب وأبو البحتري في نفر من قريش وكان رسول الله - ﷺ - قد كبر عليه ما يرى من خلاف قومه إياه وإنكارهم ما جاء به من النصيحة فأحزنه حزنًا شديدًا فأنزل الله ﴿فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَى آثَارِهِمْ﴾.\nانظر: \"لباب النقول\" للسيوطي (١٢٩)، \"تفسير مقاتل\" ٣/ ٢٥٨، \"تفسير ابن حبيب\" ٢١٨/ أ، \"الكفاية\" للحيري ٢/ ٧٨/ أ.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٣ عن معمر عنه به، وأخرجه الطبري في \"جامع البيان\" ١٩/ ٥٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٥٠ كلاهما من طريق عبد الرزاق به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٥٢ وزاد نسبته لعبد بن حميد وابن المنذر. ونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٢٤/ أ، والواحدي في \"الوسيط\" ٣/ ٣٥٠.","vol":"20","page":18},{"text":"منهم بعده معصية (١).\n[٢٠٣٢] أخبرنا ابن فنجويه (٢)، قال: حدثنا ابن حيان (٣)، قال: حدثنا إسحاق بن محمَّد (٤)، قال (٥) حدثنا أبي (٦)، قال: حدثنا إبراهيم ابن عيسى (٧)، قال: حدثنا علي بن علي (٨)، قال: حدثنا أبو حمزة الثمالي (٩) في هذِه الآية قال: بلغنا -والله أعلم- أنها صوت يسمع من السماء في النصف من شهر رمضان تخرج له العواتق (١٠) من البيوت (١١).\n_________\n(١) أخرجه الطبري عنه في \"جامع البيان\" ٥٩/ ١٩.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) محمَّد بن خلف بن حيان بن صدقة الضبي، صدوق إن شاء الله.\n(٤) ابن مروان الغزال القطان، لا يحتج بحديثه.\n(٥) من (م).\n(٦) شيعي متروك.\n(٧) لم أجده.\n(٨) لم يتبين لي من هو.\n(٩) ثابت بن أبي صفية الأزدي، ضعيف رافضي.\n(١٠) جمع عاتق وهي المرأة الشابة أول ما تدرك وقيل هي التي لم تَبِنْ من والديها ولم تتزوج وقد أدركت وشبت. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٧٨، \"لسان العرب\" لابن منظور ١٠/ ٢٣٦ عتق.\n(١١) [٢٠٣٢] الحكم على الإسناد:\nضعيف جدًّا.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٨٩ ونسبه لأبي حمزة الثمالي، ثم قال: وهذا فيه بعد لأن المراد قريش لا غيرهم.","vol":"20","page":19},{"text":"[٢٠٣٣] وبه عن أبي حمزة الثمالي (١)، قال: حدثني الكلبي (٢)، عن أبي صالح مولى أم هانئ (٣) أن عبد الله بن عباس - ﵂ - حدثه قال: نزلت هذِه الآية فينا وفي بني أمية، قال ستكون لنا عليهم الدولة فيذلّ لنا أعناقهم بعد صعوبة وهوان بعد عِزّة (٤).\nوأما قوله: ﴿خَاضِعِينَ﴾ ولم يقل: (خاضعة) وهي صفة الأعناق ففيه وجوه صحيحة من التأويل:\nأحدها: فظل أصحاب الأعناق لها خاضعين.\nفحذف الأصحاب وأقام الأعناق مقامهم لأن الأعناق إذا خضعت فأربابها خاضعون. فجعل الفعل أولًا للأعناق ثم جعل خاضعين للرجال يقول الشاعر:\nعلى قَبْضَة مَوْجُوءة ظهرُ كفّهِ ... فلا المرءُ مُسْتَحي ولا هو طَاعِمُ (٥)\n_________\n(١) ضعيف رافضي.\n(٢) محمَّد بن السائب، متهم بالكذب ورمي بالرفض.\n(٣) ضعيف يرسل.\n(٤) [٢٠٣٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا.\nالتخريج:\nنسبه إليه ابن حبيب في \"تفسيره\" ٢١٨/ أ، وانظر \"البحر المحيط\" لأبي حيان ٧/ ٦، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٩٠ وعزاه للمصنف والغزنوي.\n(٥) بلا نسبة في \"معاني القرآن\" للفراء ٢/ ٢٧٧، وكذا الطبري في \"جامع البيان\" ١٩/ ٦١. وفيه (مرجوة).","vol":"20","page":20},{"text":"فأنث فعل الظهر لأن الكف تجمع الظهر وتكفي منه، كما أنك مكتفٍ بأن تقول (خضعتُ لك) من أن تقول (خضعتْ لك رقبتي) وتقول العرب: كُلُّ ذي عَيْنٍ ناظرٌ إليك (وناظرةٌ إليك) (١) لأن قولك نظرتْ إليك عيني ونظرتُ إليك بمعنى واحد، وهذا سائغ (٢) في كلام العرب أن يترك الخبر عن الأول ويعمد إلى الآخر فيجعل له الخبر يقول الراجز:\nطُوْلُ الليالي أَسْرَعتْ فِي نَقْضي ... طَوينَ طُولي وطَوَيْنَ عَرْضِي (٣)\nفأخبر عن الليالي وترك الطول.\nوقال جرير:\nأرى مَرَّ السِّنينَ أَخَذْنَ مِنِّي ... كما أَخَذ السِّرارُ مِن الهلال (٤)\n_________\n(١) من (م).\n(٢) في (م): وهو شائع.\n(٣) اختلفوا في عزو هذ الرجز فنسبه إلى العجاج أبو عبيدة في \"مجاز القرآن\" ١/ ٩٩.\nوهو ملحق في \"ديوان العجاج\" (٨١).\nونسبه بعضهم إلى الأغلب العجلي.\n(٤) البيت له في \"ديوانه\" (٣٤١)، وفي \"مجاز القرآن\" لأبي عبيدة ١/ ٩٨، ٢/ ٨٣، \"جامع البيان\" للطبري ١٩/ ٦٢.\nوبلا نسبة في \"لسان العرب\" لابن منظور ٨/ ٧٣، \"معاني القرآن\" للزجاج ٤/ ٨٢ وفي بعضها رأت، مرّ، والسرار: اختفاء الهلال آخر الشهر، وأخذُ السرار منه يعني: نحوله كلما دنا لآخر الشهر والشاهد فيه قوله: (أخذن مني) حيث أعاد الضمير على السنين ولو أعاده على (مر) وهو مفرد لقال أخذ مني.","vol":"20","page":21},{"text":"وقال الفرزدق:\nترى أَرْبَاقَهم مُتَقَلِّديها ... إذا صَدِئَ الحديدُ على الكُمَاةِ (١)\nفلم يجعل الخبر للأرباق ورده إلى (هم) لكناية القوم.\nوإنما جاز ذلك لأنه لو أسقط (مرَّ) و(طول) و(الأرباق) من الكلام لم يُفْسد سقوطها معنى الكلام، فلذلك ردّ الفعل إلى الكناية في قوله (أعناقهم) لأنه لو سقط الأعناق لما فسد الكلام ولأدى ما بقي من الكلام عنها وكان: فظلوا خاضعين لها.\nواعتمد الفراء (٢) وأبو عبيدة (٣) هذا القول (٤).\nوقال قوم: ذكّر الصفة لمجاورتها المذكر وهو (هم) على عادة\n_________\n(١) البيت لم أقف عليه في ديوانه، وهو في \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٤، \"جامع البيان\" للطبري ١٩/ ٦١، وبلا نسبة في \"معاني القرآن\" للفراء ٢/ ٢٧٧، \"معاني القرآن\" للزجاج ٤/ ٨٣، \"لسان العرب\" لابن منظور ٨/ ٧٣.\nوالأرباق: جمع الرَّبَق وهو الحبل فيه عدة عرى يشد فيها صغار الشاء لئلا ترضع، والكماة: جمع كمي وهو شاكي السلاح الشجاع.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٢٧٧.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٢.\n(٤) واختاره المبرد وعيسى بن عمر والزجاج والكسائي ورجحه الطبري.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٨٢، \"معاني القرآن\" للنحاس ٥/ ٦٣، \"جامع البيان\" للطبري ٦٢/ ١٩، \"تفسير ابن حبيب\" ٢١٨/ أ، \"تفسير ابن فورك\" ٢/ ٢٤/ أ، \"الدر المصون\" للسمين الحلبي ٨/ ٥١٥، \"البحر المحيط\" لأبي حيان ٦/ ٧، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٦٦، \"لسان العرب\" لابن منظور ٨/ ٧٣.","vol":"20","page":22},{"text":"العرب في تذكير المؤنث إذا أضافوه إلى (مذكر وتأنيث المذكر إذا أضافوه إلى) (١) مؤنث (٢).\nكقول الشاعر الأعشى:\nوتَشْرَقُ بالقَوْلِ الذي قد أَذَعْتهُ ... كَمَا شَرِقَتْ صَدْرُ القَنَاةِ مِنَ الدَّمِ (٣)\nوقال العجاج:\nلمَّا رأى مَتْنَ السماءِ انْقَدّتِ (٤)\nوقيل: لما كان الخضوع هو المتعارف من بني آدم أخرج الأعناق\n_________\n(١) من (م).\n(٢) ذكره الفراء في \"معاني القرآن\" بلا نسبة ٢/ ٦٤٤، وكذا الطبري في \"جامع البيان\" ١٩/ ٦٠، والأخفش في \"معاني القرآن\" ٢/ ٦٤٤.\nوانظر: \"الخصائص\" لابن جني ٢/ ٤١٧، \"الدر المصون\" للسمين الحلبي ٨/ ٥١٠، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٦٦.\n(٣) البيت له في \"ديوانه\" (١٢٣)، \"الأزهية\" (٢٣٨)، \"الكتاب\" لسيبويه ١/ ٥٢، \"لسان العرب\" لابن منظور ٤/ ٤٤٦ صدر، \"جامع البيان\" للطبري ١٩/ ٦٠، وبلا نسبة في \"معاني القرآن\" للفراء ١/ ١٨٧، \"معاني القرآن\" للنحاس ٥/ ٦٤، \"معاني القرآن\" للأخفش ٢/ ٦٤٤.\nوالبيت من قصيدة يهجو فيها عمير بن عبد الله.\nوالشاهد قوله (شرقت صدر القناة) حيث أنث الفعل (شرقت) مع أن فاعله وهو صدر مذكر بسبب إضافته إلى القناة وهي مؤنثة فجاز تأنيثه وكان حقه أن يقول (كما شرق صدر القناة).\n(٤) انظر: \"ديوانه\" (ص ٢٦٨)، \"جامع البيان\" للطبري ١٩/ ٦٠.\nوبلا نسبة في \"معاني القرآن\" للأخفش ٢/ ٦٤٤.","vol":"20","page":23},{"text":"مخرج بني آدم (١) كقوله: ﴿وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ﴾ (٢)، وقوله: ﴿يَاأَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ﴾ (٣).\nومنه قول الشاعر:\nتَمَزَّرْتُها والدّيْكُ يَدْعُو صَبَاحَهُ ... إذا (ما) (٤) بنو نَعْشٍ دَنَوا فَتَصَوَّبوا (٥)\nوقيل: إنما قال: ﴿خَاضِعِينَ﴾ لأجل رؤوس الآي ليكون على نسق واحد (٦).\nوقيل: أراد فظلوا خاضعين فعبر بالأعناق عن جميع الأبدان، والعرب تعبِّر ببعض الشيء عن كله كقوله: ﴿بِمَا قَدَّمَتْ يَدَاكَ﴾ (٧)\n_________\n(١) قاله أبو عبيدة في \"مجاز القرآن\" ٢/ ٨٣، وذكره الأخفش في \"معاني القرآن\" ٢/ ٦٤٤، وكذا الطبري في \"جامع البيان\" ١٩/ ٦١ - ٦٢، والسمين الحلبي في \"الدر المصون\" ٨/ ٥١١.\n(٢) يوسف: ٤.\n(٣) النمل: ١٨.\n(٤) من (م)، (ح).\n(٥) البيت للنابغة الجعدي في \"ديوانه\" (٤)، وفي \"مجاز القرآن\" لأبي عبيدة ١/ ٢٧٦، \"جامع البيان\" للطبري ١٩/ ٥٩، \"الكتاب\" لسيبويه ٢/ ٤٧، \"لسان العرب\" لابن منظور ٦/ ٣٥٥ نعش.\nوفي بعضها: شربت بها، بدل تمزرتها، ومعنى تمزرتها، أي: شربتها قليلًا قليلًا يعني الخمر، وبنات نعش سبعة كواكب. والبيت في وصف خمر باكرها بالشراب عند صياح الديك. والشاهد فيه تذكير بنات لقوله دنوا فتصوبوا.\n(٦) قاله ابن حبيب في \"تفسيره\" ٢١٥/ أ، والحيري في \"الكفاية\" ٧٨/ ٢/ ب، وبلا نسبة عند البغوي في \"معالم التنزيل\" ١٠٧/ ٦.\n(٧) الحج: ١٠.","vol":"20","page":24},{"text":"وقوله: ﴿أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ﴾ (١) ونحوهما (٢).\nوقال مجاهد: أراد بالأعناق هاهنا الرؤساء والكبراء (٣).\nوقيل: أراد بالأعناق الجماعات والطوائف من الناس (٤).\nيقال: جاء القوم عُنُقًا عُنُقًا أي طوائف وعُصُبًا يقول الشاعر:\nأنَّ العراقَ وأهْلَه عُنقٌ ... إليْكَ فهيْتَ هَيْتَا (٥)\n_________\n(١) الإسراء: ١٣.\n(٢) ذكره ابن حبيب بلا نسبة، وكذا البغوي في \"معالم التنزيل\" ٦/ ١٠٧.\n(٣) نسبه إليه الفراء في \"معاني القرآن\" ٢/ ٢٧٧، والنحاس في \"معاني القرآن\" ٥/ ٦٢، وابن حبيب في \"تفسيره\" ٢١٨/ أ، والحيري في \"الكفاية\" ٢/ ٧٨/ ب، وذكره بلا نسبة الطبري ١٩/ ٦١.\nوانظر: \"الدر المصون\" للسمين الحلبي ٨/ ٥١٠، \"البحر المحيط\" لأبي حيان ٦/ ٧، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٦٦.\n(٤) أخرجه الطستي كما في \"الدر المنثور\" للسيوطي ٥/ ١٥٣ عن ابن عباس أن نافع ابن الأزرق مسألة عن الآية فقال العنق الجماعة من الناس، وذكر القول الأخفش في \"معاني القرآن\" ٢/ ٦٤٤ قال: ويزعمون، ثم ذكره.\nونسبه النحاس في \"معاني القرآن\" ٥/ ٦٢ لأبي زيد والأخفش وكذا أبو حيان في \"البحر المحيط\" ٧/ ٥.\nوذكره الفراء في \"معاني القرآن\" ٢/ ٢٧٧ بلا نسبة وكذا ابن فورك في \"تفسيره\" ٢/ ٢٤/ أ، والطبري في \"جامع البيان\" ١٩/ ٦١، والسمين الحلبي في \"الدر المصون\" ٨/ ٥١١، والعكبري في \"إملاء ما من به الرحمن\" ٢/ ١٦٦، وهذا القول قريب من قول مجاهد، إلا أن هذا القول أعم حيث يطلق الأعناق على جماعة الناس مطلقًا رؤساء كانوا أو غير رؤساء.\n(٥) وقبله:","vol":"20","page":25},{"text":"وقرأ ابن أبي عبلة: (فظلت أعناقهم لها خاضعة) (١).\n\n<span data-type=\"title\" id=toc-3325>٥ </span>- قوله - ﷿-: ﴿وَمَا يَأْتِيهِمْ مِنْ ذِكْرٍ﴾ أي: وعظ وتذكير ﴿مِنَ الرَّحْمَنِ مُحْدَثٍ﴾ أي: في الوحي والتنزي ﴿إِلَّا كَانُوا عَنْهُ مُعْرِضِينَ﴾.\n\n<span data-type=\"title\" id=toc-3326>٦ </span>- قوله - ﷿-: ﴿فَقَدْ كَذَّبُوا فَسَيَأْتِيهِمْ أَنْبَاءُ﴾ أخبار وعواقب وجزاء ﴿مَا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾ وهذا وعيد لهم.\n\n<span data-type=\"title\" id=toc-3327>٧ </span>- قوله - ﷿-: ﴿أَوَلَمْ يَرَوْا إِلَى الْأَرْضِ كَمْ أَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ﴾\nلون وصنف من النبات مما يأكل الناس والأنعام ﴿كَرِيمٍ﴾ حسن يكرم على الناس، يقال نخلة كريمة إذا طاب حملها، وناقة كريمة إذا كثر لبنها (٢).\n_________\n= أبلغ أمير المؤمنين ... أخا العراق إذا أَتَيْتَا\nوهو في \"مجاز القرآن\" لأبي عبيدة ١/ ٣٠٥، \"معاني القرآن\" للفراء ٢/ ٤٠، \"جامع البيان\" للطبري ١٢/ ١٧٩، \"المحتسب\" لابن جني ١/ ٣٧٧، \"لسان العرب\" لابن منظور ٢/ ١٠٦ هيت.\nولم ينسبوه لقائل معين، ونسبه الفيروزأبادي في \"بصائر ذوي التمييز\" ٥/ ٣٦٢ لزيد بن علي بن أبي طالب.\nوالشاهد قوله (عنق) أي: اجتمعوا إليك.\n(١) وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠٧)، \"البحر المحيط\" لأبي حيان ٧/ ٧، \"الكفاية\" للحيري ٢/ ٧٨/ ب.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٢٧٨، \"تفسير غريب القرآن\" (٣١٦)، \"إعراب القرآن\" للنحاس ٣/ ١٧٤، \"جامع البيان\" للطبري ١٩/ ٦٣، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٧٠٧)، \"لسان العرب\" لابن منظور ١٢/ ٥١٠ كرم.","vol":"20","page":26},{"text":"[٢٠٣٤] أخبرنا (١) أبو عبد الله بن فنجويه (٢)، قال: حدثنا عبد الله ابن يوسف (٣)، قال: حدثنا الحسين بن محمَّد بن بختويه (٤)، قال: حدثنا عمرو بن ثور (٥) وإبراهيم بن أبي سفيان (٦)، قالا: حدثنا محمَّد بن يوسف الفريابي (٧)، قال: حدثنا سفيان (٨)، عن رجل (٩)، عن الشعبي (١٠) في قوله تعالى: ﴿أَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ كَرِيمٍ﴾ قال: الناس من نبات الأرض فمن دخل الجنة فهو كريم ومن دخل النار فهو لئيم (١١).\n_________\n(١) في (م)، (ح): أخبرني.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) ابن بامويه، أبو محمَّد الأصبهاني، ثقة.\n(٤) الحسين بن محمَّد بن بختويه بن علي الدينوري، وثقه الدارقطني.\n(٥) الجذامي، لم يذكر بجرح أو تعديل.\n(٦) إبراهيم بن معاوية بن ذكوان بن أبي سفيان من مشاهير المحدثين.\n(٧) ثقة فاضل، يقال أخطأ في شيء من حديث سفيان.\n(٨) الثوري ثقة حافظ، فقيه عابد، إمام حجة، وكان ربما دلس.\n(٩) لم أتبين من هو.\n(١٠) ثقة مشهور فقيه فاضل.\n(١١) الحكم على الإسناد:\nإسناده ضعيف، لجهالة الراوي عن الشعبي، وعمرو بن ثور لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٥٠ من طريق قبيصة عن سفيان به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٥٣، وزاد نسبته للفريابي وعبد بن حميد =","vol":"20","page":27},{"text":"<span data-type=\"title\" id=toc-3328>٨ </span>- قوله - ﷿-: ﴿إِنَّ فِي ذَلِكَ﴾\nالذي ذكرت ﴿لَآيَةً﴾ لدلالة على وجودي وتوحيدي وكمال قدرتي وحكمتي ﴿وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ﴾ لما سبق من علمي فيهم قال سيبويه: كان هاهنا صلة، مجازه: وما أكثرهم مؤمنين (١).\n\n<span data-type=\"title\" id=toc-3329>٩ </span>- قوله - ﷿-: ﴿وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ﴾\nنقمته من أعدائه ﴿الرَّحِيمُ﴾ ذو الرحمة على أوليائه.\n\n<span data-type=\"title\" id=toc-3330>١٠ </span>- قوله - ﷿-: ﴿وَإِذْ نَادَى﴾\nواذكر يا محمَّد إذ نادى ﴿رَبُّكَ مُوسَى﴾ حين رأى الشجرة والنار (٢) ﴿أَنِ ائْتِ الْقَوْمَ الظَّالِمِينَ﴾ لأنفسهم بالكفر والمعصية ولبني إسرائيل باستعبادهم وبسومهم سوء العذاب (٣).\n_________\n= وابن المنذر، ونسبه إليه النحاس في \"معاني القرآن\" ٥/ ٦٥، والبغوي في \"معالم التنزيل\" ٦/ ١٠٧، وأبو حيان في \"البحر المحيط\" ٧/ ٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٩١.\n(١) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٨/ ب، والبغوي في \"معالم التنزيل\" ٦/ ١٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٩١.\n(٢) كما في قوله: ﴿وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (٩) إِذْ رَأَى نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى (١٠)﴾ [طه: ٩ - ١٠].\nقال ابن كثير في \"البداية والنهاية\": وكأنه والله أعلم رآها دونهم؛ لأن هذِه النار هي نور في الحقيقة، ولا يصلح رؤيتها لكل أحد.\n(٣) كما قال تعالى: ﴿إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ (٤)﴾ [القصص: ٤].","vol":"20","page":28},{"text":"<span data-type=\"title\" id=toc-3331>١١ </span>- قوله - ﷿-: ﴿قَوْمَ فِرْعَوْنَ أَلَا يَتَّقُونَ (١١)﴾\nوقرأ عبيد بن عمير بالتاء أي: (وقيل لهم ألا تتقون) (١).\n\n<span data-type=\"title\" id=toc-3332>١٢ </span>- قوله - ﷿-: ﴿قَالَ رَبِّ إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ (١٢)﴾\n\n<span data-type=\"title\" id=toc-3333>١٣ </span>- قوله - ﷿-: ﴿وَيَضِيقُ صَدْرِي﴾\nمن تكذيبهم (٢) إياي ﴿وَلَا يَنْطَلِقُ لِسَانِي﴾ ولا ينبعث لساني بالكلام والتبليغ للعقدة التي فيه (٣).\nقراءة العامة: برفع القافين (٤) ردًا على قوله ﴿أَخَافُ﴾ (٥) ونصبهما\n_________\n(١) وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٠٨)، \"البحر المحيط\" لأبي حيان ٨/ ٧.\n(٢) في (م): بتكذيبهم.\n(٣) وذلك أن موسى ﵇ كان لا يفصح الكلام كما قال تعالى على لسان فرعون ﴿أَمْ أَنَا خَيْرٌ مِنْ هَذَا الَّذِي هُوَ مَهِينٌ وَلَا يَكَادُ يُبِينُ (٥٢)﴾ [الزخرف: ٥٢] وذكر ابن كثير في \"تفسيره\" ٣/ ١٥٤: أن سبب ذلك هو ما أصابه من اللثغ حين عرض عليه التمرة والجمرة فأخذ الجمرة فوضعها على لسانه.\nوموسى سأل الله تعالى أن يحل عقدة واحدة من لسانه كما قال: ﴿وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي (٢٧)﴾ [طه: ٢٧] ولو سأل أكثر من ذلك لزال، والله أعلم.\nوانظر: \"جامع البيان\" للطبري ١٦/ ١٥٩.\n(٤) أي: في قوله: (ويضيقُ) وقوله: (ولا ينطلقُ).\nانظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٥، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٤)، \"الغاية في القراءات\" لابن مهران الأصبهاني (٣٤٤)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٤.\n(٥) كأنه قال: إني أخافُ ويضيقُ صدري.","vol":"20","page":29},{"text":"يعقوب على معنى: وأن يضيقَ ولا ينطلقَ (١).\n﴿فَأَرْسِلْ إِلَى هَارُونَ﴾ ليؤازرني ويظاهرني على تبليغ الرسالة. وهذا كما يقال: إذا نزلتْ بي نازلة أرسلتُ إليك، أي: لتعينني (٢).\n\n<span data-type=\"title\" id=toc-3334>١٤ </span>- ﴿وَلَهُمْ عَلَيَّ ذَنْبٌ﴾\nأي: دعوى ذنب، يعني: القتيل الذي قتله منهم، واسمه (فاثون) وكان خبَّاز فرعون (٣).\nوقيل: ﴿عَلَيَّ﴾ بمعنى (عند) أي ولهم عندي ذنب (٤). ﴿فَأَخَافُ أَنْ يَقْتُلُونِ﴾ به.\n_________\n= انظر: \"معاني القرآن\" للفراء ٢/ ٢٧٨، \"معاني القرآن\" للنحاس ٥/ ٦٦، \"معاني القرآن\" للزجاج ٤/ ٨٤، \"إعراب القرآن\" للنحاس ٣/ ١٧٥، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٣٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٤، \"البحر المحيط\" لأبي حيان ٧/ ٨، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٧٦، \"الدر المصون\" للسمين الحلبي ٨/ ٥١٤.\n(١) فيكون التكذيب وما بعده يتعلق بالخوف. انظر: المراجع السابقة.\n(٢) قاله الفراء في \"معاني القرآن\" ٢/ ٢٧٨، وانظر: \"معاني القرآن\" للنحاس ٥/ ٦٦، \"جامع البيان\" للطبري ١٩/ ٦٤.\n(٣) وأخرج الطبري في \"جامع البيان\" ٢٠/ ٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٥٤ كلاهما من طريق عثام بن علي عن الأعمش عن سعيد بن جبير قال: (الذي وكزه موسى كان خبازًا لفرعون).\nقلت: ومعرفة اسمه ومهنته مما لا يضر جهله ولا ينفع علمه بل نؤمن أنه عدو لموسى -﵇كما صرح به القرآن.\n(٤) قاله مقاتل في \"تفسيره\" ٣/ ٢٥٩، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٨٤، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٣١٦)، وفي \"تأويل مشكل القرآن\" (٥٧٨).","vol":"20","page":30},{"text":"<span data-type=\"title\" id=toc-3335>١٥ </span>- ﴿قَالَ﴾\nالله تعالى: ﴿كَلَّا﴾ أي: لن يقتلوك ﴿فَاذْهَبَا بِآيَاتِنَا إِنَّا مَعَكُمْ مُسْتَمِعُونَ﴾ سامعون (بما تقولون وما تجابون) (١).\nوإنما أراد بذلك تقوية قلبهما وأخبرهما أنَّه يعينهما ويحفظهما.\n\n<span data-type=\"title\" id=toc-3336>١٦ </span>- ﴿فَأْتِيَا فِرْعَوْنَ فَقُولَا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ﴾\nولم يقل: (رسولا) لأنه أراد المصدر أي: رسالة، ومجازه: وإرسال رب العالمين. كقول كُثِّير:\nلَقَدْ كَذَبَ الواشُوْنَ ما بُحْتُ عِنْدَهم ... بِسِّرٍ ولا أَرْسَلْتُهم برَسُولِ (٢)\nأي: برسالة.\nوقال العباس بن مرداس:\nألا مَنْ مُبْلِغٌ عني خُفَافا ... رَسُولًا بيتُ أهلك منْتَهاها (٣)\n_________\n(١) في (ح): ما تقولون وما تجاوبون.\n(٢) البيت لكثير عزة في \"ديوانه\" (ص ١١٠) والشطر الثاني فيه:\nبليلى ولا أرسلتهم برسيل.\nوهو في \"معاني القرآن\" للزجاج ٤/ ٨٥، \"مجاز القرآن\" لأبي عبيدة ٢/ ١٩٨، \"جامع البيان\" للطبري ١٩/ ٦٥، \"لسان العرب\" لابن منظور ١١/ ٢٨٣ رسل.\nوالواشون جمع واش وهو من يحسن الكلام ويموهه، ويحرف الكلم عن مواضعه.\n(٣) البيت في \"ديوانه\" (ص ١١٠) وفي \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٤، منسوبًا إليه، وفي \"جامع البيان\" للطبري ١٩/ ٦٥، \"لسان العرب\" لابن منظور ١١/ ٢٨٣ رسل، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٩٤.","vol":"20","page":31},{"text":"يعني: رسالة، فلذلك أنثها. قاله الفراء (١).\nوقال أبو عبيدة: يجوز أن يكون الرسول في معنى الواحد والاثنين والجمع تقول العرب هذا رسولي ووكيلي، وهذان رسولي ووكيلي، وهؤلاء رسولي ووكيلي (٢)، ومنه قوله تعالى: ﴿فَإِنَّهُمْ عَدُوٌّ لِي﴾.\nوقيل معناه: كل واحد منا رسول رب العالمين (٣).\n\n<span data-type=\"title\" id=toc-3337>١٧ </span>- ﴿أَنْ﴾\nأي: بأن ﴿أَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ﴾ إلى فلسطين ولا تستعبدهم وكان\n_________\n(١) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٨/ ب، والحيري في \"الكفاية\" ٢/ ٧٩/أ.\nولم أقف عليه في \"معاني القرآن\"، والذي فيه: ٢/ ١٨٠ أنَّه يقول: إن الرسول قد يكون للجمع وللاثنين والواحد وهو ما نسبه المصنف إلى أبي عبيدة، ففي نسبته للفراء هنا وهم وأيضًا نسبة القول الثاني لأبي عبيدة وهم فإني وقفت على كلام أبي عبيدة في \"مجاز القرآن\" ٢/ ٨٤ حيث قال: مجازه: إنا رسالة رب العالمين واستشهد بالبيتين السابقين. فالظاهر أن ابن حبيب وهم فنسب القول الأول للفراء مع أنَّه لأبي عبيدة، ونسب القول الثاني لأبي عبيدة مع أنَّه للفراء فتبعه على وهمه المصنف والحيري، والله أعلم.\nوهذا القول -أي أنَّه على المصدر- قال به الزجاج في \"معاني القرآن\" ٤/ ٨٥، وأبو عبيدة \"مجاز القرآن\" ٢/ ٨٤، والطبري في \"جامع البيان\" ١٩/ ٦٥.\n(٢) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٨/ ب، والحيري في \"الكفاية\" ٢/ ٧٩/ أ. وفي نسبته لأبي عبيدة وهم والصواب أنَّه قول الفراء كما سبق في التعليق السابق، وهو مذهب ابن قتيبة كما في \"تأويل مشكل القرآن\" (٢٨٤)، \"تفسير غريب القرآن\" (٣١٦) ومذهب الأخفش كما في \"معاني القرآن\" له ٢/ ٦٤٥.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ٧/ ٩، \"الدر المصون\" للسمين الحلبي ٨/ ٥١٦، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٦٧، واقتصر عليه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٣٩.","vol":"20","page":32},{"text":"فرعون استعبدهم أربعمائة سنة وكانوا في ذلك الوقت ستمائة وثلاثين ألفًا، فانطلق موسى -﵇- إلى مصر وهارون -﵇- بها. فأخبره بذلك، فانطلقا جميعًا إلى فرعون فلم يؤذن لهما سنة في الدخول عليه، فدخل البواب فقال لفرعون هاهنا إنسان يزعم أنَّه رسول رب العالمين.\nفقال فرعون: ائذن له لعلنا نضحك منه، فدخلا عليه وأديّا إليه رسالة الله تعالى، فعرف فرعون موسى -﵇- لأنه نشأ في بيته (١)، فقال له.\n\n<span data-type=\"title\" id=toc-3338>١٨ </span>- ﴿أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا﴾\nصبيًا ﴿وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ﴾ وهي ثلاثون سنة (٢).\n\n<span data-type=\"title\" id=toc-3339>١٩ </span>- ﴿وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ﴾\nيعني: قتل القبطي.\n_________\n(١) انظر: \"تفسير ابن حبيب\" ٢١٨/ ب، \"الكفاية\" للحيري ٢/ ٧٩/ أ، \"معالم التنزيل\" للبغوي ٦/ ١٠٩.\nقال ابن كثير: في \"البداية والنهاية\": وقد زعم بعضهم أنَّه لم يؤذن لهما عليه إلا بعد حين طويل، وقال محمَّد بن إسحاق أذن لهما بعد سنتين لأنه لم يك أحد يتجاسر على الاستئذان لهما، فالله أعلم.\n(٢) قاله مقاتل كما في \"تفسيره\" ٣/ ٢٦٠، وفي \"الوسيط\" للواحدي ٣/ ٣٥٢: قال ابن عباس: ثمانين سنة. وقال مقاتل: ثلاثين سنة. وقال الكلبي: أربعين سنة.\nوقال ابن حبيب في \"تفسيره\" ٢١٨/ ب، والحيري في \"الكفاية\" ٢/ ٧٩/ أ: اثنتي عشرة سنة.\nوهذِه الأقوال كما ترى لا مستند لها وهي متعارضة والأسلم عدم تعيين المدة كما فعل الطبري في \"جامع البيان\" ١٩/ ٦٦، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٤٠ وغيرهما.","vol":"20","page":33},{"text":"[٢٠٣٥] أخبرنا (١) أبو بكر بن عبدوس (٢)، قال: أخبرنا محمَّد بن يعقوب (٣)، قال: حدثنا محمَّد بن الجهم (٤)، قال: حدثنا الفراء (٥)، قال: حدثنا موسى الأنصاري (٦)، عن السري بن إسماعيل (٧)، عن الشعبي (٨) أنَّه قرأ: ﴿وَفَعَلْتَ فَعْلَتَكَ﴾ بكسر الفاء ولم يقرأ بها غيره (٩).\n_________\n(١) في (م): وأخبرنا.\n(٢) محمَّد بن أحمد بن عبدوس. لم يذكر بجرح أو تعديل.\n(٣) أبو العباس الأصم، ثقة.\n(٤) السمّري، ثقة. صدوق.\n(٥) يحيى بن زياد الفراء النحوي المشهور صدوق.\n(٦) لم أجده.\n(٧) السَّرِيّ بن إسماعيل الكوفي ابن عم الشعبي.\nروى عن: سعيد بن وهب الهمداني وعامر الشعبي وقيس بن أبي حازم.\nروى عنه: إسماعيل بن أبان القنوي وإسماعيل بن أبي خالد وابنه أبو سلمة جرير ابن السري وجعفر بن زياد الأقمر وحاتم بن إسماعيل المدني وغيرهم.\nقال يحيى القطان: استبان لي كذبه في مجلس واحد.\nوقال أحمد بن حنبل: ليس بالقوي. وقال يحيى بن معين: ليس بشيء.\nوقال النسائي: متروك. وقال أبو حاتم: هو ذاهب.\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٨٢، \"الضعفاء والمتروكين\" للنسائي ١/ ١٨٨ \"تهذيب الكمال\" للمزي ١٠/ ٢٢٧.\n(٨) ثقة مشهور. فقيه فاضل.\n(٩) [٢٠٣٥] الحكم على الإسناد:\nإسناده ضعيف جدًا، فيه السري بن إسماعيل متروك، وموسى الأنصاري لم أجده، وشيخ المصنف لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nأخرجه الفراء في \"معاني القرآن\" ٢/ ٢٧٩ عن موسى الأنصاري به. =","vol":"20","page":34},{"text":"﴿وَأَنْتَ مِنَ الْكَافِرِينَ﴾ قال الحسن (١) والسدي (٢): يعني: وأنت من الكافرين بإلهك وكنت معنا على ديننا هذا الذي تعيب.\nوقال الآخرون: يعني: وأنت من الكافرين الجاحدين لنعمتي وحق تربيتي، ربيناك فينا وليدًا، فهذا الذي كافيتنا أن قتلت منا نفسًا وكفرت بنعمتنا (٣). وهذِه رواية العوفي عن ابن عباس - ﵄ -.\n_________\n= والقراءة شاذة نسبها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (١٠٧)، والزجاج في \"معاني القرآن\" ٤/ ٨٦، والنحاس في \"معاني القرآن\" ٥/ ٦٩، والطبري في \"جامع البيان\" ١٩/ ٦٦، وابن جني في \"المحتسب\" ٢/ ١٢٧ وأبو حيان في \"البحر المحيط\" ٧/ ١٠.\n(١) نسبه إليه ابن فورك في \"تفسيره\" ٢/ ٢٥/ أ، والواحدي في \"الوسيط\" ٣/ ٣٥٢، والبغويُّ \"معالم التنزيل\" ٦/ ١٠٩، وابن الجوزي في \"زاد المسير\" ٦/ ١١٩، وانظر \"تفسير الحسن\" ٢/ ١٧٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ٦٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٥٤ كلاهما من طريق عمرو بن حماد عن أسباط عنه به.\nوانظر: \"معاني القرآن\" للنحاس ٥/ ٧٠، \"الوسيط\" للواحدي ٣/ ٣٥٢، \"معالم التنزيل\" للبغوي ٦/ ١٠٩.\n(٣) وذلك أن الكفر في اللغة بمعنى الستر والتغطية والجحود.\n\"لسان العرب\" لابن منظور ٥/ ١٤٤ كفر.\nوهذا القول أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٥٤ عن سعيد ابن جبير ومحمد بن إسحاق. وأخرجه أيضًا الطبري في \"جامع البيان\" ١٩/ ٦٦ عن عبد الرحمن بن زيد. ونسبه الواحدي في \"الوسيط\" ٣/ ٣٥٢ لمقاتل وعطاء. ونسبه البغوي في \"معالم التنزيل\" ٦/ ١٠٩ لأكثر المفسرين.\nوهذا القول هو الصواب وذلك لأنَّ فرعون لم يكن مقرًا لله بالربوبية حتى يصف موسى -﵇- بالكفر به. وأيضًا فإن موسى -﵇- وبني إسرائيل كانوا أعداء للأقباط =","vol":"20","page":35},{"text":"وقال: إن فرعون لم يكن يعلم ما الكفر بالربوبية (١).\n\n<span data-type=\"title\" id=toc-3340>٢٠ </span>- ﴿قَالَ﴾\nفقال موسى: ﴿فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ﴾ أي: الجاهلين قبل أن يأتيني عن الله شيء (٢).\nهذا قول أكثر المفسرين (٣)، وكذلك هو في حرف ابن مسعود - ﵁ -: وأنا من الجاهلين (٤)، وقيل: من الضالين عن العلم بأن ذلك\n_________\n= فكيف يكونون على دينهم. وممن رجح هذا القول الطبري في \"جامع البيان\" ١٩/ ٦٦ والشنقيطي في \"أضواء البيان\" ٦/ ٣٧٠.\nوقال به الفراء في \"معاني القرآن\" ٢/ ٢٧٩، وابن قتيبة في \"تفسير غريب القرآن\" (٣١٦)، والنحاس في \"معاني القرآن\" ٥/ ٧١.\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ٦٦، من طريق العوفي عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٥٥.\n(٢) من (م)، (ح).\n(٣) وهو مروي عن ابن عباس ومجاهد وقتادة وابن زيد والضحاك ومقاتل وسعيد بن جبير والثوري، وهذا القول اعتمده الطبري وابن كثير ولم يذكرا غيره ورجحه الشنقيطي وهو الصواب.\nانظر: \"جامع البيان\" للطبري ١٩/ ٦٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٧٥٤، \"تفسير مقاتل\" ٣/ ٢٦٠، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٣٤٠، \"أضواء البيان\" للشنقيطي ٦/ ٣٧٠، \"الدر المنثور\" للسيوطي ٥/ ١٥٤.\n(٤) أخرج أبو عبيد في \"فضائل القرآن\" (١٨٠) (٥٠)، والطبري في \"جامع البيان\" ١٩/ ٦٧ كلاهما من طريق حجاج عن ابن جريج قال وفي قراءة ابن مسعود: (وأنا من الجاهلين) وذكره السيوطي في \"الدر المنثور\" ٥/ ١٥٥ وزاد نسبته لابن المنذر. وأخرج البستي في \"تفسيره\" (ص ٥٣١) (٧٢٣)، والطبري في \"جامع البيان\" ١٩/ ٦٧ كلاهما من طريق عبيد عن الضحاك، قال: وفي حرف ابن مسعود: =","vol":"20","page":36},{"text":"يؤدي إلى قتله (١).\nوقيل: من الضالين عن طريق الصواب من غير تعمد كالقاصد إلى أن يرمي طائرًا ويصيب إنسانًا (٢).\nوقيل: من المخطئين (٣) نظيره: ﴿إِنَّكَ لَفِي ضَلَالِكَ الْقَدِيمِ﴾ (٤) و: ﴿إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ﴾ (٥).\nوقيل: من الناسين (٦) نظيره: ﴿أَنْ تَضِلَّ إِحْدَاهُمَا﴾ (٧).\n_________\n= (وأنا من الجاهلين) ونسبها مقاتل في \"تفسيره\" ٣/ ٢٦٠ لابن مسعود، وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٥٥ عن قتادة قال: وفي بعض القراءات: (فعلتها إذا وأنا من الجاهلين). والقراءة شاذة ذكرها ابن خالويه في \"مختصر في شواذ القرآن\" (١٠٧).\nوالظاهر أنها تفسير للضالين، لا قراءة فهي مخالفة لرسم المصحف.\n(١) ذكره ابن فورك بلا نسبة في \"تفسيره\" ٢/ ٢٥/ أوكذا النحاس في \"إعراب القرآن\" ٣/ ١٧٦، والبغويُّ في \"معالم التنزيل\" ٦/ ١٠٩.\n(٢) ذكره بلا نسبة البغوي في \"معالم التنزيل\" ٦/ ١٠٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ٦٧ عن ابن زيد قال: الضلالة هنا الخطأ. وأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٥٥ عن ابن إسحاق قال: أي: خطأ؛ لا أريد ذلك.\n(٤) يوسف: ٩٥.\n(٥) يوسف: ٨.\n(٦) وهو قول أبي عبيدة نسبه إليه ابن قتيبة في \"تفسير غريب القرآن\" (٣١٦)، والنحاس في \"معاني القرآن\" ٥/ ٧١، وقال به ابن قتيبة أيضًا في \"تأويل مشكل القرآن\" (٤٥٧)، ونسبه ابن حبيب في \"تفسيره\" ٢١٨/ ب، والحيري في \"الكفاية\" ٢/ ٧٩/ ألأهل المعاني.\n(٧) البقرة: ٢٨٢.","vol":"20","page":37},{"text":"<span data-type=\"title\" id=toc-3341>٢١ </span>- ﴿فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ﴾\nإلى مدين (١) ﴿فَوَهَبَ لِي رَبِّي حُكْمًا﴾ فهمًا وعلمًا ﴿وَجَعَلَنِي مِنَ الْمُرْسَلِينَ﴾.\n\n<span data-type=\"title\" id=toc-3342>٢٢ </span>- ﴿وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ عَبَّدْتَ بَنِي إِسْرَائِيلَ﴾\n\nاختلف العلماء في تأويلها:\nففسرها بعضهم على الإقرار، وبعضهم على الإنكار.\nفمن قال هو إقرار؛ قال: عدها موسى -﵇- نعمة منه عليه حيث ربَّاه ولم يقتله كما قتل سائر الغلمان من بني إسرائيل، ولم يستعبده كما استعبد بني إسرائيل.\nومجاز الآية: وتلك نعمة تمنها عليّ أن عبّدت بني إسرائيل وتركتني فلم تستعبدني، وهذا قول الفراء (٢).\nومن قال: هو إنكار؛ قال: معناه: أوَ تلك نعمةٌ على طريق\n_________\n(١) مدين بلد بالشام معلوم تلقاء غزة، وهو المذكور في كتاب الله تعالى وبها البئر التي استقى منها موسى -﵇-.\nانظر: \"معجم ما استعجم\" للبكري ٤/ ١٢٠١، \"معجم البلدان\" لياقوت ٥/ ٧٧. وقد ذكر الله في كتابه سبب فراره إلى مدين قال تعالى: ﴿وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى قَالَ يَامُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ (٢٠) فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ﴾ [القصص: ٢٠ - ٢١].\n(٢) وترك ذكر تركتني لدلالة قوله أن عبدت بني إسرائيل عليه والعرب تفعل ذلك اختصارًا للكلام. انظر: \"معاني القرآن\" للفراء ٢/ ٢٧٩، وقال به مقاتل في \"تفسيره\" ٣/ ٢٦٠، ورجحه النحاس في \"معاني القرآن\" ٥/ ٧٣، وقاله الطبري في \"جامع البيان\" ١٩/ ٦٨، وهو معنى قول مجاهد وابن جريج والسدي.","vol":"20","page":38},{"text":"الاستفهام (١) كقوله: ﴿هَذَا رَبِّي﴾ (٢) و: ﴿فَهُمُ الْخَالِدُونَ﴾ (٣). وقول الشاعر:\n... هُمُ هُمُ (٤)\nأي: أهم (٥) هم.\nوقال عمر بن عبد الله بن (أبي) (٦) ربيعة:\nلم أَنْسَ يوم الرَّحِيْل وقَفتَها ... وَدَمْعها في جُفونِها غَرِقُ\nوَقَوْلَها والرِّكابُ سائرة ... تتركنا هكذا وتَنْطَلِقُ (٧)\n_________\n(١) وعليه تكون ألف الاستفهام في (أوتلك) محذوفة.\n(٢) الأنعام: ٧٦.\n(٣) الأنبياء: ٣٤.\n(٤) البيت لأبي خراش خويلد الهذلي تمامه:\nرَفَوني وَقَالُوا يا خُوَيلد لا تُرَعْ ... فَقُلْتُ وأَنكَرتُ الوُجَوه هُمُ هُمُ\nومعنى البيت: أني فزعتُ فطار قلبي فسكنوني.\nوالشاهد فيه قوله: هُمُ هُمُ، يريد: أهم هم. فحذف همزة الاستفهام.\nانظر: البيت في \"الخصائص\" لابن جني ١/ ٢٤٧، \"لسان العرب\" لابن منظور ١/ ٨٧ رفأ، \"خزانة الأدب\" للبغدادي ١/ ٤٤٠، \"شرح أشعار الهذليين\" للسكري ٣/ ٣٣٧، \"ديوان الهذليين\" ٢/ ١٤٤.\n(٥) في النسخ: هم، ولعل المثبت هو الصواب.\n(٦) من (م) ومصادر ترجمته.\n(٧) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٨/ ب، والبغويُّ في \"معالم التنزيل\" ٦/ ١١٠. والشاهد فيه قوله (تتركنا) أي: أتتركنا، فحذف أداة الاستفهام.","vol":"20","page":39},{"text":"وهذا قول مجاهد (١). ثمَّ اختلفوا في وجهها.\nفقال بعضهم: هذا رد من موسى -﵇- على فرعون حين امتن عليه بالتربية فقال: لو لم تقتل بني إسرائيل لرباني أبواي فأي نعمة لك عليّ (٢).\nوقيل: ذكر إساءته إلى بني إسرائيل فقال: تمنّ عليّ أن ربيتني وتنسى جنايتك علي بني إسرائيل (٣).\nوقيل معناه: كيف تمنُّ عليّ بالتربية وقد استعبدتَ قومي ومَن أُهين\n_________\n(١) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٥٦، وآدم في \"تفسير مجاهد\" (٥١٠) عن مجاهد قال: يعني قهرتهم واستعبدتهم واستعملتهم. يعني: كيف تمن على وهو قهر واستعباد منك لبني إسرائيل.\nوأخرج عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٤ عن معمر عن قتادة: قال يقول موسى لفرعون أتمنُّ عليَّ أن اتخذت أنت بني إسرائيل عبيدًا. وأخرجه الطبري في \"جامع البيان\" ١٩/ ٦٩ من طريق عبد الرزاق به عنه، ولم يقل به من النحاة إلا الأخفش وأنكره النحاس في \"معاني القرآن\" ٥/ ٧٢.\nقال: وهذا لا يجوز لأنَّ الاستفهام إذا حذفت منه الألف زال المعنى إلا أن يكون في الكلام أم أو ما شابهها.\nوانظر: \"إعراب القرآن\" للنحاس ٣/ ١٧٧، و\"الدر المصون\" للسمين الحلبي ٨/ ٥١٧.\n(٢) في (م): عندي. والقول ذكره الزجاج في \"معاني القرآن\" ٤/ ٨٧ بلا نسبة وكذا البغوي في \"معالم التنزيل\" ٦/ ١١٠، ونسبه الواحدي في \"الوسيط\" ٣/ ٣٥٢ للأزهري، ونسبه ابن الجوزي في \"زاد المسير\" ٦/ ١٢١ للمبرد والزجاج والأزهري.\n(٣) انظر: \"تفسير ابن فورك\" ٢/ ٢٥/ ب، \"معالم التنزيل\" للبغوي ٦/ ١١٠.\nونسبه ابن الجوزي في \"زاد المسير\" ٦/ ١٢١ لمقاتل.","vol":"20","page":40},{"text":"قومُه ذلّ؛ فتعبيدك بني إسرائيل قد أحبط إحسانك إليّ (١).\nوقال الحسن: يقول أخذت أموال بني إسرائيل وأنفقت منها عليّ واتخذتهم عبيدًا (٢). وقوله: ﴿أَنْ عَبَّدْتَ بَنِي إِسْرَائِيلَ﴾ أي اتخذتهم عبيدًا يقال عبَّدْتَه وأَعْبَدْتَه. وأنشد الفراء:\nعلام يُعْبِدُني قَوْمي وقد كَثُرت ... فيهمْ أباعِرُ ما شاؤُوا وعِبْدان (٣)\nوله وجهان:\nأحدهما: النصب بنزع الخافض مجازه بتعبيدك بني إسرائيل.\nوالثاني: الرفع على البدل من النعمة (٤).\n_________\n(١) انظر: \"تفسير ابن فورك\" ٢/ ٢٥/ ب، \"معالم التنزيل\" للبغوي ٦/ ١١٠، \"زاد المسير\" لابن الجوزي ٦/ ١٢١.\n(٢) نسبه إليه ابن فورك في \"تفسيره\" ٢/ ٢٥/ ب، وابن الجوزي في \"زاد المسير\" ٦/ ١٢١، وانظر: \"تفسير الحسن\" ٢/ ١٧٦، وهذِه الأقوال محتملة والله أعلم.\n(٣) أنشده الفراء عن بعض العرب في \"معاني القرآن\" ٢/ ٢٧٩.\nوالبيت للفرزدق في \"ديوانه\" (ص ١٨٤)، \"لسان العرب\" لابن منظور ٣/ ٢٧١، ٢٧٥، وبلا نسبة في \"معاني القرآن\" للزجاج ٢/ ٨٧، و\"جامع البيان\" للطبري ١٩/ ٦٨، وفي بعضها حتّام يعبدني.\n(٤) والقول برفعه على البدل من (نعمة) قاله الأخفش في \"معاني القرآن\" ٢/ ٩٨٥. وأجاز الوجهين الفراء والزجاج والنحاس والطبري وغيرهم وفيها أوجه أخر من الإعراب.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٧٩، \"معاني القرآن\" للزجاج ٤/ ٨٧، \"إعراب القرآن\" للنحاس ٣/ ١٧٧، \"جامع البيان\" للطبري ١٩/ ٦٨، \"البحر المحيط\" لأبي حيان ٧/ ١٢، \"الدر المصون\" للسمين الحلبي ٨/ ٥١٨.","vol":"20","page":41},{"text":"<span data-type=\"title\" id=toc-3343>٢٣ </span>- قوله -﷿-: ﴿قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ﴾\nوأي شيء رب العالمين الذي تزعم أنك رسوله إليّ.\n\n<span data-type=\"title\" id=toc-3344>٢٤ </span>- ﴿قَالَ﴾\nموسى ﴿رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ﴾ أنَّه خلقها، عن الكلبي (١).\nوقال أهل المعاني: إن كنتم موقنين أن ما تعاينونه كما تعاينونه فكذلك فأيقنوا أن ربنا هو رب السموات والأرض وما بينهما (٢).\n\n<span data-type=\"title\" id=toc-3345>٢٥ </span>- ﴿قَالَ﴾\nفرعون ﴿لِمَنْ حَوْلَهُ﴾ من أشراف قومه.\nقال ابن عباس - ﵄ -: (كانوا خمسمائة رجل عليهم الأسورة) (٣).\nمحيلًا لقول موسى -﵇- معجبًا لقومه (٤).\n_________\n(١) القول بلا نسبة في \"معالم التنزيل\" للبغوي ٦/ ١١١، \"زاد المسير\" لابن الجوزي ٦/ ١٢٢.\n(٢) قاله الطبري في \"جامع البيان\" ١٩/ ٦٩ ونسبه لأهل المعاني: البغوي في \"معالم التنزيل\" ٦/ ١١١، وبلا نسبة في \"زاد المسير\" لابن الجوزي ٦/ ١٢٢.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢١٨/ ب، الحيري في \"الكفاية\" ٢/ ٧٩/ أ، والبغويُّ في \"معالم التنزيل\" ٦/ ١١١.\nوقال مقاتل في \"تفسيره\" ٣/ ٢٦١، وكان حوله خمسون ومائة من أشرافهم أصحاب الأَسرّة.\n(٤) وذلك أن الفراعنة كانوا يعتقدون أن آلهتهم ملوكهم قال ابن عطية المتوفى عام (٥٤٦) في \"المحرر الوجيز\" ٤/ ٢٢٩: وهذِه الضلالة منها في مصر وديارها إلى اليوم بقية. وانظر: \"معالم التنزيل\" للبغوي ٦/ ١١١.","vol":"20","page":42},{"text":"﴿أَلَا تَسْتَمِعُونَ﴾.\n\n<span data-type=\"title\" id=toc-3346>٢٦ </span>- ﴿قَالَ﴾\nفقال موسى -﵇- مفهمًا لهم وملزمًا للحجة عليهم ﴿رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ﴾.\n\n<span data-type=\"title\" id=toc-3347>٢٧ </span>- ﴿قَالَ﴾\nفرعون ﴿إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ﴾ يتكلم بكلام لا نعقله ولا نعرف صحته.\n\n<span data-type=\"title\" id=toc-3348>٢٨ </span>- فـ ﴿قَالَ﴾\nموسى ﴿رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ تَعْقِلُونَ﴾.\n\n<span data-type=\"title\" id=toc-3349>٢٩ </span>- ﴿قَالَ﴾\nفرعون حين لزمته الحجة، وانقطع عن الجواب، تكبرًا عن الحق وتماديًا في الغيّ ﴿لَئِنِ اتَّخَذْتَ إِلَهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ﴾ المحبوسين.\nقال الكلبي: وكان سجنه أشد من القتل لأنه كان يأخذ الرجل إذا سجنه فيطرحه في مكان وحده فردًا لا يسمع ولا يبصر فيه شيئًا، يهوي به في الأرض (١).\n\n<span data-type=\"title\" id=toc-3350>٣٠ </span>- ﴿قَالَ﴾\nفقال له موسى -﵇- حين توعده بالسِّجن ﴿أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُبِينٍ﴾\n_________\n(١) نسبه إليه البغوي في \"معالم التنزيل\" ٦/ ١١١.\nوبلا نسبة في \"تفسير القرآن\" للسمعاني ٤/ ٤٣.","vol":"20","page":43},{"text":"يبين صدق قولي.\nومعنى الآية: أتفعل ذلك إن أتيتك بحجة بيّنة؟ وإنما قال ذلك له موسى -﵇-: لأنَّ من أخلاق الناس السكون إلى الإنصاف والإجابة إلى الحق بعد البيان (١).\n\n<span data-type=\"title\" id=toc-3351>٣١ </span>- ﴿قَالَ﴾\nفقال له فرعون ﴿فَأْتِ بِهِ﴾ فإنا لن نسجنك حينئذ ﴿إِنْ كُنْتَ مِنَ الصَّادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-3352>٣٢ </span>- ﴿فَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ﴾\nبيّنٌ ظاهرٌ أمره، فقال: وهل غير هذا؟\n\n<span data-type=\"title\" id=toc-3353>٣٣ </span>- ﴿وَنَزَعَ﴾ فنزع موسى ﴿يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-3358>٣٨ </span>- [الآيات:<span data-type=\"title\" id=toc-3354> ٣٤ </span>- ٣٨] ﴿قَالَ﴾ فقال فرعون ﴿لِلْمَلَإِ حَوْلَهُ إِنَّ هَذَا لَسَاحِرٌ عَلِيمٌ (٣٤) يُرِيدُ أَنْ يُخْرِجَكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ <span data-type=\"title\" id=toc-3355>(٣٥) </span>قَالُوا أَرْجِهْ وَأَخَاهُ وَابْعَثْ فِي الْمَدَائِنِ حَاشِرِينَ <span data-type=\"title\" id=toc-3356>(٣٦) </span>يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ <span data-type=\"title\" id=toc-3357>(٣٧) </span>فَجُمِعَ السَّحَرَةُ لِمِيقَاتِ يَوْمٍ مَعْلُومٍ﴾\nوهو يوم الزِّينة (٢).\nقال ابن عباس - ﵄ -: وافق ذلك يوم السبت في أول يوم من السنة\n_________\n(١) قاله الطبري في \"جامع البيان\" ١٩/ ٧٠.\n(٢) قال تعالى: ﴿قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى﴾ [طه: ٥٩].","vol":"20","page":44},{"text":"وهو يوم النيروز (١) (٢).\nوقال ابن زيد: وكان اجتماعهم للميقات بالإسكندرية (٣).\nوقال: (٤) بلغ ذنب الحية من وراء البحيرة يومئذ (٥).\n\n<span data-type=\"title\" id=toc-3359>٣٩ </span>- ﴿وَقِيلَ لِلنَّاسِ هَلْ أَنْتُمْ مُجْتَمِعُونَ﴾\nلتنظروا إلى ما يفعل الفريقان ولمن تكون الغلبة لموسى أو السحرة (٦).\n_________\n(١) النيروز بالفارسية اليوم الجديد، وهو أول يوم من السنة الشمسية الإيرانية ويوافق اليوم الحادي والعشرين من شهر مارس من السنة الميلادية.\nانظر: \"المعجم الوسيط\" ٢/ ٩٦٢، \"لسان العرب\" لابن منظور ٥/ ٤١٦.\n(٢) نسبه إليه البغوي في \"معالم التنزيل\" ٦/ ١١٢، وبلا نسبة في \"تفسير ابن حبيب\" ٢١٩/أ، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ٢١٣، وقال ابن كثير في \"تفسير القرآن العظيم\" ٩/ ٣٤٦: قال ابن عباس وكان يوم الزينة يوم عاشوراء. وقال السدي وقتادة وابن زيد: كان يوم عيدهم. وقال سعيد بن جبير: كان يوم سوقهم. ولا منافاة، قلت: وفي مثله أهلك الله فرعون وجنوده كما ثبت في الصحيح.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٦٤ عن ابن عباس أنَّه يوم عاشوراء.\n(٣) الإسكندرية مدينة عظمى معروفة في مصر يقال أن الذي بناها الإسكندر. \"معجم البلدان\" لياقوت ١/ ١٨٣.\n(٤) في (م): ويقال، وفي (ح): وقيل.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٩/ ٧٢ عن ابن زيد. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٥٦، ويظهر أنها من الإسرائيليات التي أخذها ابن زيد عمن عاصروه منهم.\n(٦) في (م)، (ح): للسحرة.","vol":"20","page":45},{"text":"<span data-type=\"title\" id=toc-3360>٤٠ </span>- ﴿لَعَلَّنَا﴾ لكي (١) ﴿نَتَّبِعُ السَّحَرَةَ إِنْ كَانُوا هُمُ الْغَالِبِينَ﴾\nموسى. وقيل: إنما قالوا ذلك على الاستهزاء وأرادوا بالسحرة موسى وهارون ﵉ وقومهما (٢).\n\n<span data-type=\"title\" id=toc-3369>٤٩ </span>- ﴿فَلَمَّا جَاءَ السَّحَرَةُ قَالُوا لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِنْ كُنَّا نَحْنُ الْغَالِبِينَ <span data-type=\"title\" id=toc-3361>(٤١) </span>قَالَ نَعَمْ وَإِنَّكُمْ إِذًا لَمِنَ الْمُقَرَّبِينَ <span data-type=\"title\" id=toc-3362>(٤٢) </span>قَالَ لَهُمْ مُوسَى أَلْقُوا مَا أَنْتُمْ مُلْقُونَ <span data-type=\"title\" id=toc-3363>(٤٣) </span>فَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ <span data-type=\"title\" id=toc-3364>(٤٤) </span>فَأَلْقَى مُوسَى عَصَاهُ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ <span data-type=\"title\" id=toc-3365>(٤٥) </span>فَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ <span data-type=\"title\" id=toc-3366>(٤٦) </span>قَالُوا آمَنَّا بِرَبِّ الْعَالَمِينَ <span data-type=\"title\" id=toc-3367>(٤٧) </span>رَبِّ مُوسَى وَهَارُونَ <span data-type=\"title\" id=toc-3368>(٤٨) </span>قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ فَلَسَوْفَ تَعْلَمُونَ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ﴾.\n\n<span data-type=\"title\" id=toc-3370>٥٠ </span>- ﴿قَالُوا لَا ضَيْرَ﴾ لا ضرر ﴿إِنَّا إِلَى رَبِّنَا مُنْقَلِبُونَ﴾.\n\n<span data-type=\"title\" id=toc-3371>٥١ </span>- ﴿إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا أَنْ﴾ أي: لأن (٣) ﴿كُنَّا أَوَّلَ الْمُؤْمِنِينَ﴾\n_________\n(١) قاله الطبري في \"جامع البيان\" ١٩/ ٧٢ وقال: إنما قلت: ذلك معناها؛ لأنَّ قوم فرعون كانوا على دين فرعون فغير معقول أن يقول من كان على دين، انظر إلى حجة من هو على خلافي لعلي أتبع ديني، وإنما يقال انظر إليها كي أزداد بصيرة بديني فأقيم عليه.\n(٢) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٦٢ من طريق سعيد بن جبير عن ابن عباس قال: يعني بذلك موسى وهارون ﵉ استهزاء بهما. وانظر: \"معالم التنزيل\" للبغوي ٦/ ١١٢.\n(٣) انظر: \"معاني القرآن\" للنحاس ٥/ ٧٧، \"إعراب القرآن\" للنحاس ٣/ ١٨٠، \"جامع البيان\" للطبري ١٩/ ٧٤، \"تفسير ابن حبيب\" ٢/ ٢٤٩/ ب.","vol":"20","page":46},{"text":"من أهل زماننا (١).\n\n<span data-type=\"title\" id=toc-3372>٥٢ </span>- قوله -﷿-: ﴿وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي إِنَّكُمْ مُتَّبَعُونَ﴾\nيتبعكم فرعون وقومه.\n[٢٠٣٦] أخبرنا ابن فنجويه (٢)، قال: حدثنا ابن لؤلؤ (٣)، قال: حدثنا الهيثم بن خلف (٤)، قال: حدثنا الدورقي (٥)، قال: حدثنا حجاج (٦)، عن ابن جريج (٧) في هذِه الآية قال: أوحى الله تعالى إلى موسى -﵇- أن اجمع بني إسرائيل كل أربعة أهل أبيات في بيت، ثمَّ اذبحوا أولاد الضأن فاضربوا بدمائها على أبوابكم فإني\n_________\n(١) قاله الفراء وأنكر عليه الزجاج في \"معاني القرآن\" ٤/ ٩١ قال: ولا أحسبه عرف الرواية في التفسير؛ لأنه جاء في التفسير أن الذين كانوا مع موسى ستمائة ألف وقيل ستمائة ألف وسبعون ألفًا وإنما معنى ﴿أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ﴾ أي أول من آمن في هذِه الحال عند ظهور آية موسى.\nقلت: ويؤيد قول الزجاج ما أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦٦٧ عن ابن زيد قال: كانوا كذلك يومئذ أول من آمن بآياته حين رأوها. ويجوز أن يكون المعنى أيضًا أن كنا أول المؤمنين من قوم فرعون قاله السمعاني في \"تفسير القرآن العظيم\" ٤/ ٤٦.\n(٢) ثقة صدوق كثر الرواية للمناكير.\n(٣) علي بن محمَّد بن أحمد بن نصير الوراق، صدوق، غير أنَّه رديء الكتاب.\n(٤) أبو محمَّد الدوري البغدادي، ثبت، ضابط لكتبه.\n(٥) أحمد بن إبراهيم بن كثير بن زيد البغدادي، ثقة حافظ.\n(٦) المصيصي الأعور ثقة ثبت، لكنه اختلط في آخر عمره.\n(٧) ثقة فقيه فاضل، وكان يدلس ويرسل.","vol":"20","page":47},{"text":"سآمر الملائكة فلا تدخل بيتًا على بابه دمٌ، وسآمرها فتقتل أبكار (١) آل فرعون من أنفسهم وأموالهم، ثمَّ اخبزوا خبزًا فطيرًا، فإنَّه أسرع لكم، ثمَّ اسر بعبادي حتى تنتهي إلى (٢) البحر فيأتيك أمري، ففعل ذلك فلما أصبحوا قال فرعون هذا عمل موسى وقومه قتلوا أبكارنا من أنفسنا وذهبوا بأموالنا. فأرسل في أثره ألف ألف وخمسمائة ألف ملك مسوّرين (٣)، مع كل ملك ألف (٤)، وخرج فرعون في الكرسي العظيم (٥).\n\n<span data-type=\"title\" id=toc-3373>٥٣ </span>- ﴿فَأَرْسَلَ فِرْعَوْنُ فِي الْمَدَائِنِ حَاشِرِينَ﴾\nيعني الشُّرط (٦) ليجمعوا السحرة وقال لهم.\n\n<span data-type=\"title\" id=toc-3374>٥٤ </span>- ﴿إِنَّ هَؤُلَاءِ لَشِرْذِمَةٌ قَلِيلُونَ﴾\n_________\n(١) أبكار جمع بِكْر وهو أول ولد الرجل ويكون البكر في غير الناس.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٧٨.\n(٢) من (م)، (ح).\n(٣) في (م)، (ح): مسور.\n(٤) في (م) مع كل ألف ملك.\n(٥) [٢٠٣٦] الحكم على الإسناد:\nإسناده إلى ابن جريج صحيح.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٩/ ٧٦ عن القاسم عن الحسين عن حجاج به. وذكره مقاتل في \"تفسيره\" من قوله ٣/ ٢٦٥.\n(٦) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٦١ من طريق مجاهد عن ابن عباس قال الشرط، ثمَّ قال: وروي عن مجاهد أنهم الشرط.","vol":"20","page":48},{"text":"عصبة. وشرذمة كل شيء بقيته القليلة (١). ومنه قول الراجز:\nجاءَ الشِّتاءُ وقَميصي أَخْلاق ... شراذِمُ يَضْحَكُ مني (٢) التَّوَّاق (٣)\nقال ابن مسعود - ﵁ -: كان هؤلاء الشرذمة ستمائة ألف وسبعين ألفًا (٤).\n[٢٠٣٧] أخبرنا أبو زكريا الحربي (٥)، قال: أخبرنا أبو حامد الأعمشي (٦)، قال: أخبرنا أبو جعفر محمَّد بن عبد الله بن المبارك\n_________\n(١) قاله أبو عبيد في \"مجاز القرآن\" ٢/ ٨٦، وفي \"لغات القرآن\" لابن حسنون ٦/ ب شرذمة قليلون يعني عصابة بلغة جرهم.\nوانظر: \"جامع البيان\" للطبري ١٩/ ٧٤، \"لسان العرب\" لابن منظور ١٢/ ٣٢٢ شرذم، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٥٠).\n(٢) في (م) والطبري: منه.\n(٣) البيت أنشده ابن بري لراجز وهو في الطبري في \"جامع البيان\" ١٩/ ٧٥، \"لسان العرب\" لابن منظور ١٢/ ٣٢٢.\nوالتّوَاق ابنه والشاهد قوله: شراذم بمعنى: قطع.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ٧٥، وآدم في \"تفسير مجاهد\" (٥١٠) من طريق إسرائيل عن أبي إسحاق الهمذاني عن أبي عبيدة عن ابن مسعود به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٥٧ وزاد نسبته للفريابي وعبد بن حميد وابن المنذر وابن أبي حاتم.\nونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٢٧/ أ، والبغويُّ في \"معالم التنزيل\" ٦/ ١١٤.\nوأخرج الطبري في \"جامع البيان\" ١٩/ ٧٥ أيضًا عن أبي عبيدة قال: كانوا ستمائة وسبعين ألفًا.\n(٥) يحيى بن إسماعيل بن يحيى بن زكريا بن حرب، عالم متفنن، من أهل الصدق.\n(٦) أحمد بن حمدون بن أحمد النيسابوري، إمام حافظ ثبت مصنف من كبار الحفاظ.","vol":"20","page":49},{"text":"المخرَمِّي (١)، قال: حدثنا يحيى بن آدم (٢)، قال: حدثنا إسحاق (٣)، عن أبي إسحاق (٤)، عن عمرو بن ميمون الأودي (٥) في هذِه الآية قال: كان أصحاب موسى -﵇- ستمائة ألف (٦).\n_________\n(١) في الأصل و(ح): المخزومي، والتصويب من (م) ومصادر ترجمته.\nوهو ثقة حافظ.\n(٢) الكوفي أبو زكريا مولى بني أمية، ثقة حافظ.\n(٣) لم أجده.\n(٤) عمرو بن عبد الله أبو إسحاق السبيعي ثقة مكثر عابد، اختلط بأخرة.\n(٥) في النسخ جميعًا: الأزدي بالزاي، والتصويب من مصادر ترجمته، والأودي نسبة إلى أود بن صعب بن سعد العشيرة من مذحج. وعمرو، ثقة.\n(٦) [٢٠٣٧] الحكم على الإسناد:\nإسناده فيه من لم أجده وبقية رجاله ثقات.\nالتخريج:\nلم أقف عليه. وأخرج الطبري في \"جامع البيان\" ١٩/ ٧٥ - ٧٦ عن عبد الله بن شداد وقيس بن عباد ومجاهد وابن جريج أنهم قالوا: كانوا ست مائة ألف.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٧١ من طريق عكرمة عن ابن عباس قال كانوا ستمائة ألف، وقال به مقاتل في \"تفسيره\" ٣/ ٢٦٥، ونسبه الواحدي في \"الوسيط\" ٣/ ٣٥٤ للمفسرين.\nقلت: ولما لم يكن لإثبات العدد دليل صحيح يعتمد عليه فلا يمكن الجزم به والذي أخبر به القرآن هو النافع ولم يعين عدتهم إذ لا فائدة تحته.\nفالذي يظهر أن هذا العدد من مجازافات بني إسرائيل وذلك:\n١ - أن القرآن أخبر -وإن كان على لسان فرعون- أنهم شرذمة قليلون.\n٢ - أن فرعون لما علم بظهور رجل من بني إسرائيل يزيل ملكه أمر بقتل أبناء بني إسرائيل واستحياء نسائهم حتى شكى الأقباط قلة بني إسرائيل وخشوا أن يتفانوا فلا يجدوا من يخدمهم فأمر فرعون بقتل الأبناء عامًا وأن يتركوا عامًا، بل إن =","vol":"20","page":50},{"text":"<span data-type=\"title\" id=toc-3375>٥٥ </span>- ﴿وَإِنَّهُمْ لَنَا لَغَائِظُونَ﴾\nأي أعداء بمخالفتهم ديننا، وقتلهم أبكارنا وذهابهم بأموالنا التي استعاروها (١)، وخروجهم من أرضنا بغير إذن منا (٢).\n\n<span data-type=\"title\" id=toc-3376>٥٦ </span>- ﴿وَإِنَّا لَجَمِيعٌ حَاذِرُونَ﴾\nوقرأ النخعي (٣) والأسود بن يزيد وعبيد بن عمير (٤) وسائر قراء الكوفة وابن عامر والضحاك (٥) ﴿حَاذِرُونَ﴾ بالألف (٦) وهي قراءة ابن\n_________\n= فرعون حتى بعد بعثة موسى توعد بقتل أبناء بني إسرائيل كما قال تعالى: ﴿وَقَالَ الْمَلَأُ مِنْ قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ قَالَ سَنُقَتِّلُ أَبْنَاءَهُمْ وَنَسْتَحْيِي نِسَاءَهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ﴾ [الأعراف: ١٢٧] فهذا مشعر بقلة أعداد بني إسرائيل في ذلك الوقت. قال القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٠٠: والله أعلم بصحة العدد وإنما اللازم من الآية الذي يقطع به أن موسى خرج بجمع عظيم من بني إسرائيل وأن فرعون تبعه بأضعاف ذلك.\n(١) يشير بذلك إلى ما ذكره أهل الكتاب أن موسى -﵇- أمر أتباعه أن يستعيروا حليًا من حلي أعدائهم فاستعاروا حليًا كثيرًا ولم يردوها إليهم.\nانظر: \"البداية والنهاية\" لابن كثير.\nقلت: وهذا لا يليق بالصالحين فكيف بالأنبياء إذ من صفاتهم الوفاء بالعهد وأداء الأمانات إلى أهلها فالله أعلم بصحة ذلك.\n(٢) وهذِه أقوال ذكرها الطبري في \"جامع البيان\" ١٩/ ٧٦ - ٧٧ نظمها المصنف بقول واحد.\n(٣) أخرجه عبد بن حميد عنه كما في \"الدر المنثور\" للسيوطي ٥/ ١٥٩.\n(٤) انظر المرجع السابق.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٦، والطبري في \"جامع البيان\" ١٩/ ٧٧ عنه.\n(٦) قرأ بها ابن عامر وعاصم وحمزة والكسائي وخلف ووافقهم الأعمش.","vol":"20","page":51},{"text":"مسعود (١) وابن عباس (٢) - ﵄ - واختيار أبى عبيد. وقرأ الآخرون: (حذرون) بغير ألف (٣)، وهما لغتان.\nوقال قوم: ﴿حَاذِرُونَ﴾ مُؤْدون مقوون شاكون في السلاح، ذو أداة وقوة وكُراع (٤). و(حذرون) فرقون متيقظون (٥).\n_________\n= انظر: \"السبعة\" لابن مجاهد (٤٧١)، \"التيسير\" للداني (١٣٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٥، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٦.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٦، والفراء في \"معاني القرآن\" ٢/ ٢٨٠ عن ابن مسعود.\n(٢) نسبها إليه النحاس في \"إعراب القرآن\" ٣/ ١٨٠.\n(٣) انظر المراجع السابقة.\n(٤) الكراع: السلاح، وقيل هو اسم يجمع الخيل والسلاح.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٣٠٧ كرع.\n(٥) ذهب أبو عبيدة إلى أن (حاذرون) و(حذرون) واحد وهو قول سيبويه فيما قال النحاس واختاره الطبري.\nوفرق بينهما الكسائي والفراء ومحمد بن يزيد ومن وافقهم وهو قول أكثر النحويين فيما قال النحاس وبالتفريق جاء التفسير عن ابن عباس والضحاك وابن جريج وابن مسعود وغيرهم ففسروا ﴿حَاذِرُونَ﴾ بأنها مؤدون في السلاح والكراع.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٩٢، \"معاني القرآن\" للفراء ٢/ ٢٨٠، \"إعراب القرآن\" للنحاس ٣/ ١٨٠، \"الحجة\" لابن خالويه (٢٦٧)، \"الحجة\" للفارسي ٥/ ٣٥٨، \"الحجة\" لابن زنجلة (٤٤٨)، \"الكشف\" لمكي ٢/ ١٥١، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٤١، \"شرح الهداية\" ٢/ ٤٤٨، \"جامع البيان\" للطبري ١٩/ ٧٧ - ٧٨، \"البحر المحيط\" لأبي حيان ٧/ ١٧.","vol":"20","page":52},{"text":"وقال الفراء: كأن الحاذر الذي يحذرك (والحذر المخلوق حذرًا لا تلقاه إلا حذرًا) (١).\nوالحذر اجتناب الشيء خوفًا منه.\nوقرأ سميط بن عجلان: (حادِرُون) بالدال غير المعجمة (٢).\nقال الفراء: يعني عظامًا من كثرة الأسلحة، ومنه قيل للعين حَدْرَةٌ وللمتورم حَادِر (٣).\nقال امرؤ القيس:\nوَعَيْنٌ لَهَا حدْرَةٌ بَدْرَةٌ ... وشُقَّتْ مَآقِيها مِنْ أُخُرْ (٤)\n\n<span data-type=\"title\" id=toc-3377>٥٧ </span>- ﴿فَأَخْرَجْنَاهُمْ مِنْ جَنَّاتٍ وَعُيُونٍ﴾.\n\n<span data-type=\"title\" id=toc-3378>٥٨ </span>- ﴿وَكُنُوزٍ﴾\n_________\n(١) من (م)، (ح). وانظر \"معاني القرآن\" للفراء ٢/ ٢٨٠.\n(٢) وهي قراءة شاذة. نسبها إليه ابن حبيب في \"تفسيره\" ٢٢٠/ أ، والحيري في \"الكفاية\" ٢/ ٨٠/ ب، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٠١، ونسبها ابن خالويه في \"مختصر في شواذ القرآن\" (١٠٦) لمحمد بن السميفع وابن أبي عمار.\nونسبها النحاس في \"إعراب القرآن\" ٣/ ١٨٠ وابن جني في \"المحتسب\" ٢/ ١٢٨ لابن أبي عمار. وبلا نسبة في \"إعراب القراءات الشواذ\" للعكبري ٢/ ٢١٤.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ أ، والحيري في \"الكفاية\" ٢/ ٨٠/ ب ولم أقف عليه في \"معاني القرآن\" للفراء.\nوانظر: \"معاني القرآن\" للنحاس ٥/ ٨١، \"المحتسب\" لابن جني ٢/ ١٢٨، \"البحر المحيط\" لأبي حيان ٧/ ١٨، \"الدر المصون\" للسمين الحلبي ٨/ ٥٣٢.\n(٤) البيت في \"ديوانه\" (ص ٣١٦)، \"لسان العرب\" لابن منظور ٤/ ٤٩، ١٧٣.","vol":"20","page":53},{"text":"قال مجاهد: سمّاها كنوزًا لأنها لم تنفق في طاعة الله (١). ﴿وَمَقَامٍ كَرِيمٍ﴾ مجلس حسن.\n\n<span data-type=\"title\" id=toc-3379>٥٩ </span>- ﴿كَذَلِكَ﴾\nكما وصفنا ﴿وَأَوْرَثْنَاهَا﴾ بهلاكهم ﴿بَنِي إِسْرَائِيلَ﴾.\n\n<span data-type=\"title\" id=toc-3380>٦٠ </span>- ﴿فَأَتْبَعُوهُمْ مُشْرِقِينَ﴾\nفلحقوهم في وقت إشراق الشمس وهو إضاءتها (٢).\n\n<span data-type=\"title\" id=toc-3381>٦١ </span>- ﴿فَلَمَّا تَرَاءَى الْجَمْعَانِ﴾\nأي: تقابلا بحيث يرى كل فريق منهما صاحبه، وكسر يحيى بن وثاب والأعمش وحمزة وخلف (الراء) في (تراءى) (٣) بالإمالة (٤) والباقون بالفتح.\n﴿قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ﴾ لملحقون، وقرأ الأعرج وعبيد بن\n_________\n(١) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ أ، والحيري في \"الكفاية\" ٢/ ٨٠/ ب. وقال به مقاتل كما في \"تفسيره\" ٣/ ٢٦٦.\n(٢) وهو قول أكثر أهل التفسير. انظر: \"جامع البيان\" للطبري ١٩/ ٧٨، \"معاني القرآن\" للزجاج ٤/ ٩٢، \"تفسير غريب القرآن\" (٣١٧)، \"معاني القرآن\" للنحاس ٥/ ٨٣.\n(٣) أمالوا الراء في الوصل، وأمالوا الراء والهمزة في حالة الوقف.\nانظر: \"الغاية في القراءات\" لابن مهران الأصبهاني (٣٤٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٦٦، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٦.\n(٤) الإمالة أن تنحو بالفتح نحو الكسرة وبالألف نحو الياء وتسمى أيضًا البطح والإضجاع. انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٠، \"الإقناع\" لابن الباذش ١/ ٢٦٨.","vol":"20","page":54},{"text":"عمير: (لمدَّركون) بتشديد الدال (١)، والاختيار قراءة العامة لقوله ﴿حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ﴾ (٢).\n\n<span data-type=\"title\" id=toc-3382>٦٢ </span>- ﴿قَالَ﴾\nموسى -﵇- ثقةً بوعد الله ﴿كَلَّا﴾ لا يدركونكم ﴿إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ﴾ طريق النجاة.\n\n<span data-type=\"title\" id=toc-3383>٦٣ </span>- ﴿فَأَوْحَيْنَا إِلَى مُوسَى أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ﴾.\n[٢٠٣٨] أخبرنا الحسين بن محمَّد بن الحسين الفنجوي (٣)، قال: حدثنا محمَّد بن الحسن بن علي اليقطيني (٤)، قال: حدثنا أحمد بن عبد الله العقيلي (٥)،\n_________\n(١) وهي قراءة شاذة.\nنسبها إليهما ابن خالويه في \"مختصر في شواذ القرآن\" (١٠٨)، وابن جني في \"المحتسب\" ٢/ ١٢٩، والنحاس في \"إعراب القرآن\" ٣/ ١٨٢.\nويرى الفراء في \"معاني القرآن\" ٢/ ١٨٠ أنهما بمعنى واحد وتعقبه النحاس في \"إعراب القرآن\" فقال: وليس كذا يقول النحويون الحذاق، إنما يقولون مُدْرَكون ملحقون، ومُدَّركون مُجْتَهدٌ في لحاقهم ... وهذا معنى فول سيبويه.\nوانظر: \"إعراب القراءات الشواذ\" للعكبري ٢/ ٢١٦، \"جامع البيان\" للطبري ١٨/ ٧٩.\n(٢) يونس: ٩٠.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) ثقة.\n(٥) أحمد بن عبد الله بن يزيد العقيلي، الجوبري، حدث عن: صفوان بن صالح، وعنه: عبد الله بن عدي الجرجاني وأبو جعفر اليقطيني. لم يذكر بجرح ولا تعديل، انظر: \"الإكمال\" لابن ماكولا ٢/ ٢٤٥، \"الأنساب\" للسمعاني ٣/ ٣٨٠.","vol":"20","page":55},{"text":"قال: حدثنا صفوان بن صالح (١)، قال: حدثنا الوليد (٢)، قال: حدثنا محمَّد بن حمزة بن عبد الله بن سلام (٣) أن موسى -﵇- لما انتهى إلى البحر قال: يا من كان قبل كل شيء والمُكَوّن لكل (٤) شيء، والكائن بعد كل شيء، اجعل لنا مخرجًا فأوحى الله تعالى أن اضرب بعصاك البحر (٥) ﴿فَانْفَلَقَ﴾ فانشق ﴿فَكَانَ كُلُّ فِرْقٍ﴾ قطعة من الماء ﴿كَالطَّوْدِ الْعَظِيمِ﴾ كالجبل الضخم (٦).\nقال ابن جريج وغيره: لما انتهى موسى إلى البحر هاجت الريح\n_________\n(١) وقع في الأصل و(ح): أحمد بن صفوان بن صالح وهو خطأ، والتصويب من (م) ومصادر ترجمته.\nوصفوان ثقة وكان يدلس تدليس التسوية.\n(٢) الوليد بن مسلم القرشي ثقة لكنه كثير تدليس التسوية.\n(٣) صدوق.\n(٤) في الأصل: كل، والتصويب من (م)، (ح).\n(٥) [٢٠٣٨] الحكم على الإسناد:\nفيه العقيلي لم يذكر بجرح ولا تعديل.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٧١ عن أبي زرعة عن صفوان بن صالح به.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٦٠، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٤٨ ونسباه لابن أبي حاتم.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٩/ ٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٧٦ كلاهما من طريق علي بن أبي طلحة عن ابن عباس. قال ابن أبي حاتم: وروي عن ابن مسعود ومحمد بن كعب والضحاك وقتادة وعبد الله بن عبيد نحو ذلك.","vol":"20","page":56},{"text":"والبحر يرمي بموج مثل الجبال. فقال له يوشع: يا مكلم الله: أين أمرت فقد غشينا فرعون والبحر أمامنا؟ قال موسى -﵇-: هاهنا. فخاض يوشع -﵇- الماء، وجاز البحر، ما يواري حوافر دابته الماء. وقال الذي يكتم إيمانه يا مكلِّم الله أين أمرت؟ قال هاهنا، فكبح فرسه بلجامه حتى طار الزبد من شدقيه ثمَّ أقحمه البحر فارتسب (١) في الماء. وذهب القوم يصنعون مثل ذلك (فلم يقدروا) (٢) فجعل موسى -﵇- لا يدري كيف يصنع، فأوحى الله إليه أن اضرب بعصاك البحر، فضربه بعصاه فانفلق، فإذا الرجل واقف على فرسه لم يبتل سرجه ولا لِبْدُه (٣) (٤).\n\n<span data-type=\"title\" id=toc-3384>٦٤ </span>- قوله -﷿-: ﴿وَأَزْلَفْنَا ثَمَّ الْآخَرِينَ﴾\nيعني: قوم فرعون، يقول: قربناهم إلى الهلاك، وقدمناهم إلى البحر.\n\n<span data-type=\"title\" id=toc-3385>٦٥ </span>- ﴿وَأَنْجَيْنَا مُوسَى وَمَنْ مَعَهُ أَجْمَعِينَ﴾.\n\n<span data-type=\"title\" id=toc-3386>٦٦ </span>- ﴿ثُمَّ أَغْرَقْنَا الْآخَرِينَ﴾ فرعون وقومه.\n_________\n(١) الرُسُوب الذهاب في الماء سفلًا.\n\"لسان العرب\" لابن منظور ١/ ٤١٧ رسب.\n(٢) من (م).\n(٣) اللَّبْدُ: ما يوضع تحت السِّرج.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٣٨٦ لبد، \"المعجم الوسيط\" ٢/ ٨١٢.\n(٤) انظر: \"جامع البيان\" للطبري ١٩/ ٨٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ٨/ ٢٧٧٣، \"الدر المنثور\" للسيوطي ٥/ ١٥٩.","vol":"20","page":57},{"text":"<span data-type=\"title\" id=toc-3387>٦٧ </span>- ﴿إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ﴾.\nقال مقاتل: لم يؤمن من أهل مصر غير آسية امرأة فرعون (١) وحزبيل (٢) المؤمن ومريم بنت ناموسا التي دلت على عظام يوسف ابن يعقوب ﵉ (٣).\n_________\n(١) وهي آسية بنت مزاحم امرأة فرعون ضربها الله مثلًا للذين آمنوا وعن أنس بن مالك - ﵁ - قال: قال - ﷺ -: \"حسبك من نساء العالمين: مريم ابنة عمران، وخديجة بنت خويلد، وفاطمة بنت محمَّد، وآسية امرأة فرعون\" أخرجه الترمذي وغيره وهو حديث صحيح \"صحيح الترمذي\" للألباني (٣٠٥٣).\n(٢) حزبيل القبطي ابن عم فرعون آمن بموسى -﵇- وكتم إيمانه ورد ذكره في القرآن قال تعالى: ﴿وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ﴾ [غافر: ٢٨] وفي اسمه أقوال أخرى فقيل حبيب وقيل سمعون بالمهملة وقيل جبريل وقيل شمعان بالمعجمة. \"زاد المسير\" لابن الجوزي ٧/ ٢١٧.\n(٣) انظر: \"تفسير مقاتل\" ١٠/ ٢٦٧ - ٢٦٨ وزاد فيه (الماشطة).\nوأخرج ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ٤/ ٨٤ عن ابن جريج عن ابن عباس نحوه وذكره بلا نسبة البغوي في \"معالم التنزيل\" ٦/ ١١٦. وأما قصة العجوز التي دلت على عظام يوسف فقد رواها ابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٥٠٠ (٧٢٣)، وأبو يعلى في \"مسنده\" ٦/ ٣٩١ (٧٢١٨) والحاكم في \"المستدرك\" ٢/ ٤٣٩ (٣٥٢٣) وقال حديث صحيح على شرط الشيخين، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٣٤٦. جميعهم من طريق أبي بردة عن أبي موسى الأشعري مرفوعًا.\nوصححه الألباني في \"السلسلة الصحيحة\" (٣١٣).\nوقوله: عظام يوسف، لا يعارض قوله - ﷺ -: \"إن الله حرم على الأرض أن تأكل أجساد الأنبياء\" أخرجه أبو داود كتاب الصلاة، باب فضل يوم الجمعة وليلة الجمعة (١٠٤٧)، فإن المراد بالعظام بدنه فإن الصحابة كانوا يطلقون العظام ويريدون به البدن كله من باب إطلاق الجزء وإرادة الكل. أفاده الألباني.","vol":"20","page":58},{"text":"<span data-type=\"title\" id=toc-3388>٦٨ </span>- ﴿وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ﴾.\n\n<span data-type=\"title\" id=toc-3390>٧٠ </span>- قوله -﷿-: ﴿وَاتْلُ عَلَيْهِمْ نَبَأَ إِبْرَاهِيمَ <span data-type=\"title\" id=toc-3389>(٦٩) </span>إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا تَعْبُدُونَ﴾.\n\n<span data-type=\"title\" id=toc-3391>٧١ </span>- ﴿قَالُوا نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا عَاكِفِينَ﴾.\nقال بعض العلماء: إنما قالوا: ﴿فَنَظَلُّ﴾ لأنهم كانوا يعبدونها بالنهار دون الليل (١).\n\n<span data-type=\"title\" id=toc-3392>٧٢ </span>- ﴿قَالَ هَلْ يَسْمَعُونَكُمْ﴾\nقراءة العامة بفتح الياء أي، هل يسمعون (٢) دعاءكم (٣).\nوقرأ قتادة: بضم الياء (يُسْمِعُونَكُم) (٤) ﴿إِذْ تَدْعُونَ﴾.\n\n<span data-type=\"title\" id=toc-3394>٧٤ </span>- ﴿أَوْ يَنْفَعُونَكُمْ أَوْ يَضُرُّونَ <span data-type=\"title\" id=toc-3393>(٧٣) </span>قَالُوا بَلْ وَجَدْنَا آبَاءَنَا كَذَلِكَ يَفْعَلُونَ﴾\nوفي هذِه الآية بيان أن الدين إنما يثبت بالحجة، وبطلان للتقليد (٥)\n_________\n(١) يقال: ظل يفعل كذا إذا فعل بالنهار. والقول بلا نسبة في \"معالم التنزيل\" للبغوي ٦/ ١١٦، \"البحر المحيط\" لأبي حيان ٧/ ٢١، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٠٩.\n(٢) في الأصل: يسمعونكم، وهو خطأ والتصويب من (م)، (ح).\n(٣) قاله الأخفش في \"معاني القرآن\" ٢/ ٦٤٦، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٨٧.\nوانظر: \"إعراب القرآن\" للنحاس ٣/ ١٨٤، \"جامع البيان\" للطبري ١٩/ ٨٣.\n(٤) وهي قراءة شاذة والمعنى: هل يُسمعونكم دعاءهم أو إجابتهم.\nنسبها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (١٠٨)، والنحاس في \"إعراب القرآن\" (١٨٣)، وابن جني في \"المحتسب\" ٢/ ١٢٩، وابن حبيب في \"تفسيره\" ٢٢٠/ أ، والحيري في \"الكفاية\" ٢/ ٨٢/ ب.\nوانظر: \"إعراب القراءات الشواذ\" للعكبري ٢/ ٢١٧.\n(٥) في (م)، (ح): التقليد.","vol":"20","page":59},{"text":"فيه (١).\n\n<span data-type=\"title\" id=toc-3397>٧٧ </span>- ﴿قَالَ أَفَرَأَيْتُمْ مَا كُنْتُمْ تَعْبُدُونَ <span data-type=\"title\" id=toc-3395>(٧٥) </span>أَنْتُمْ وَآبَاؤُكُمُ الْأَقْدَمُونَ <span data-type=\"title\" id=toc-3396>(٧٦) </span>فَإِنَّهُمْ عَدُوٌّ لِي إِلَّا رَبَّ الْعَالَمِينَ﴾\nوأنا بريء منهم، وإثما وحد العدو لأنَّ معنى الكلام: فإن كل معبود لكم عدو (٢).\nوأما الوجه في معنى وصف الجماد بالعداوة فهو أن معنى الآية: إنهم عدو لي لو عبدتهم يوم القيامة كما قال تعالى: ﴿سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا﴾ (٣) (٤).\nقال الفراء: هو من المقلوب أراد فإني عدو لهم، لأنَّ من عاديته عاداك (٥).\n_________\n(١) قاله ابن فورك في \"تفسيره\" ٢/ ٢٨/ أ، وابن حبيب في \"تفسيره\" ٢٢٠/ أ، وعنه الحيري في \"الكفاية\" ٢/ ٨٢/ ب.\n(٢) أي: أنَّه أخرج مخرج المصدر مثل القعود والجلوس. قاله الطبري في \"جامع البيان\" ١٩/ ٨٤.\n(٣) مريم: ٨٢.\n(٤) وهو قول الفراء في \"معاني القرآن\" ٢/ ٢٨١، والنحاس في \"معاني القرآن\" ٥/ ٨٧ وقال وهو أصح ما قيل فيه، والطبري في \"جامع البيان\" ١٩/ ٨٤.\n(٥) نسبه إليه البغوي في \"معالم التنزيل\" ٦/ ١١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١٠.\nولم أقف عليه في \"معاني القرآن\" للفراء، ولعل نسبة هذا القول إليه وهم، والصواب أنَّه ابن قتيبة كما في \"تأويل مشكل القرآن\" بنصه (١٩٣) ونسبه لابن قتيبة: ابن حبيب في \"تفسيره\" ٢٢٠/ أ، والحيري في \"الكفاية\" ٢/ ٨٢/ ب وهذا القول كما قال أبو حيان في \"البحر المحيط\" ٧/ ٢٢: ليس بشيء ولا ضرورة تدعو إلى ذلك.","vol":"20","page":60},{"text":"ثمَّ قال ﴿إِلَّا رَبَّ الْعَالَمِينَ﴾ نصب بالاستثناء، يعني: فإنهم عدو لي وغير معبود لي إلا رب العالمين، فإني أعبده، قاله الفراء (١).\nوقيل هو بمعنى: لكن (٢). وقال (٣) الحسين بن الفضل: يعني إلا من عبد رب العالمين (٤). ثمَّ وصفه فقال.\n\n<span data-type=\"title\" id=toc-3398>٧٨ </span>- ﴿الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ﴾\nأخبر أن الهادي على الحقيقة هو الخالق لا هادي غيره.\nقال أهل اللسان: الذي خلقني في الدنيا على فطرته، فهو يهديني في الآخرة إلى جنته (٥).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٢٨١.\n(٢) وهو الاستثناء المنقطع والمعنى: لكن رب العالمين ليس بعدو لي.\nوهذا القول ذكره الزجاج في \"معاني القرآن\" ٤/ ٩٣ عن النحويين، وهو بمعنى القول الذي قبله.\nوانظر: \"إعراب القرآن\" للنحاس ٣/ ١٨٣، \"البحر المحيط\" لأبي حيان ٧/ ٢٢، \"الدر المصون\" للسمين الحلبي ٨/ ٥٣٠.\n(٣) في الأصل: قاله وهو خطأ، والتصويب من (م)، (ح).\n(٤) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ أ، والحيري في \"الكفاية\" ٢/ ٨٢/ ب، والبغويُّ في \"معالم التنزيل\" ٦/ ١١٧، وأجاز الزجاج في \"معاني القرآن\" ٤/ ٩٣ قولًا آخر وهو أن يكون الاستثناء متصلًا على أنهم كانوا يعبدون الله -﷿- ويعبدون معه الأصنام فأعلمهم أنَّه تبرأ مما يعبدون إلا الله.\n(٥) نسبه ابن حبيب في \"تفسيره\" ٢٢٠/ أ، والحيري في \"الكفاية\" ٢/ ٨٢/ ب لسهل بن عبد الله التستري.\nقلت: وصفه الذهبي في \"سير أعلام النبلاء\" ١٣/ ٣٣٠ بشيخ العارفين الصوفي الزاهد وقال: له كلمات نافعة ومواعظ حسنة وقدم راسخ في الطريق.","vol":"20","page":61},{"text":"<span data-type=\"title\" id=toc-3399>٧٩ </span>- ﴿وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ﴾ يعني: يرزقني ويربيني.\nقال أبو العباس بن عطاء: يطعمني أي طعام شاء، ويسقيني أي شراب شاء (١).\nقال محمَّد بن كثير العبدي: صحبت سفيان الثوري ﵀ بمكة دهرًا وكان يستف (٢) من السبت إلى السبت كفًا من رمل (٣).\n[٢٠٣٩] سمعت أبا القاسم الحسن بن محمَّد بن الحسن المفسر (٤) يقول: سمعت أبا الحسين محمَّد بن علي بن الشاة (٥) يقول: سمعت أبا عبد الله محمَّد بن علي بن حمدان (٦) يقول: سمعت أبا مطيع الجوزجاني (٧) يقول: سمعت الحجاج بن عبد الكريم (٨) يقول: خرجت من بلخ (٩) في طلب إبراهيم بن أدهم (١٠) ﵀ فرأيته\n_________\n(١) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ أ، والحيري في \"الكفاية\" ٢/ ٨٣/ أ.\n(٢) أي يتناوله يابسًا غير معجون.\nانظر: \"لسان العرب\" لابن منظور ٩/ ١٥٢ سفف، \"المعجم الوسيط\" ١/ ٤٣٤.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أ.\n(٤) قيل: كذبه الحاكم.\n(٥) محمَّد بن علي بن الشاه بن جناح أبو الحسين التميمي المروروذي سمع أبا الفضل محمَّد بن عبد الله القصار، وأبا الحسن داود بن سليمان العسقلاني، وروى عنه: ابنه أبو القاسم إبراهيم بن محمَّد، وابن ابنه أبو نصر أحمد بن الحسن بن محمَّد.\nولم يذكر بجرح أو تعديل، انظر \"تاريخ دمشق\" ٥٤/ ٣١٨.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) لم أجده.\n(٩) بلخ: مدينة مشهورة بخراسان. انظر: \"معجم البلدان\" لياقوت ١/ ٤٧٩.\n(١٠) أبو إسحاق البلخي، قدوة إمام عارف.","vol":"20","page":62},{"text":"بحمص (١) في أتون (٢) (يسخنها، وقيل) (٣): يسجرها. فسلمت عليه، وسألته عن حاله فرد عليّ السلام وسألني عن حالي وحال أقربائه، فكنت (٤) معه يومه ذلك فقال لي: لعل نفسك تنازعك إلى شيء من الطعام؟ فقلت: نعم، فأخذ رمادًا وترابًا فخلطهما وأكلهما، ثمَّ أقبل عليّ بوجهه وأنشأ يقول:\nواخْلِطَ التُّربَ بالرَّمَادِ فكُلْهُ ... وازجر النَّفْسَ عَنْ مَقَامِ السُّؤَالِ\nفإذا شئت أَنْ تَقْنَعَ بالذُّلِّ ... فَرُمْ ما حَوَتْه أَيْدِي الرِّجالِ\nفخرجت من عنده، فمكثت أيامًا لم أدخل عليه، فاشتد شوقي إليه فدخلت عليه، وكنت عنده فلم يتكلم بشيء. فقلت له لم لا تتكلم؟ فقال:\nمُنِعَ الخِطِابُ لأنَّه سَببُ الرَّدى ... فإذا نطَقْتَ فكُنْ لربِّكَ ذاكرًا\n_________\n(١) حمص مدينة بالشام مشهورة.\n\"معجم ما استعجم\" للبكري ٢/ ٤٦٨، \"معجم البلدان\" لياقوت ٢/ ٣٠٢.\n(٢) الأَتُونُ: الموقد الكبير، كموقد الحمام والجصّاص، وتشدد التاء.\n\"لسان العرب\" لابن منظور ١٣/ ٧ أتن، \"المعجم الوسيط\" ١/ ٤.\n(٣) ساقط في (م)، (ح).\n(٤) في (ح): فمكثت.","vol":"20","page":63},{"text":"والنُّطق فيه مَعَادنُ الآفَات ... وإذَا سَكَتَّ فُعَدَّ نَفْسكَ (١) في الأمْواتِ (٢)\nوقال أبو بكر الورّاق: يطعمني بلا طعام، ويسقيني بلا شراب، ومجازه: يشبعني ويرويني من غير علاقة (٣) كقول النبي - ﷺ -: \"إني أبيت يطعمني ربي ويسقيني\" (٤).\n_________\n(١) في (م): جسمك، وفي (ح): جسمك مائت.\n(٢) [٢٠٣٩] الحكم على الإسناد:\nفيه من لم أجدهم، ومن لم يذكر بجرح أو تعديل، وشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nذكره ابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أ.\nكلاهما دون قوله: فخرجت من عنده فمكثت.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أ. وهذا القول عدول عن ظاهر الآية وتأويل غامض لا يناسب الآية وذلك أن إبراهيم -﵇- قالها لقوم لا يعرفون الحق ليبين لهم قدرة الخالق مستدلًا بهذا الأمر الظاهر، فكيف ترمز له الأمور الباطنة وتترك الأمور الظاهرة؟ هذا محال.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١١١.\n(٤) أخرجه البخاري كتاب التمني، باب ما يجوز من اللو (٧٢٤١)، ومسلم كتاب الصيام، باب النهي عن الوصال في الصوم (١١٠٤) والترمذي كتاب الصوم، باب كراهية الوصال للصائم (٧٧٨) من طرق عن أنس عن النبي - ﷺ - نحوه.\nوأخرجه البخاري كتاب الصوم، باب الوصال من حديث عبد الله بن عمر (١٩٦٢) وحديث أبي سعيد الخدري (١٩٦٣) وحديث عائشة (١٩٦٤)، وحديث أبي هريرة في كتاب التمنى، باب ما يجوز من اللو (٧٢٤٢).\nوقوله: أبيت يطعمني ربي ويسقيني، هل هو على حقيقته أم لا؟\nانظر: \"فتح الباري\" لابن حجر ٤/ ٢٠٧.","vol":"20","page":64},{"text":"يدل عليه حديث السقاء في عهد النبي - ﷺ - حيث سمع النبي - ﷺ - ثلاثة أيام يقرأ: ﴿وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا﴾ (١) فرمى بقربته فأتاه آت في منامه بقدح من شراب الجنة فسقاه.\nقال أنس - ﵁ -: عاش بعد ذلك نيفًا وعشرين سنة لم يأكل ولم يشرب على شهوة (٢).\nوقال علي بن قادم: كان عبد الرحمن بن أبي نُعْم لا يأكل في الشهر إلا مرة فبلغ الحجاج فدعاه وأدخله بيتًا وأغلق عليه بابه ثمَّ فتحه بعد خمسة عشر يومًا ولم يشك أنَّه مات فوجده قائمًا يصلي فقال: يا فاسق تصلي بغير وضوء فقال: إنما يحتاج إلى الوضوء من يأكل ويشرب، وأنا على الطهارة التي أدخلتني عليها هذا البيت (٣).\n_________\n(١) هود: ٦.\n(٢) لم أقف عليه فيما بين يدي من مراجع إلا عند ابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أ، وهو معارض لقوله تعالى: ﴿وَمَا جَعَلْنَاهُمْ جَسَدًا لَا يَأْكُلُونَ الطَّعَامَ﴾، ومعارض أيضًا لمفهوم قول النبي - ﷺ - لما قيل له إنك تواصل قال: \"وأيكم مثلي\". وفي بعض ألفاظه: \"إني لست كهيئتكم\".\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أ. والخبر لم أقف له على إسناد وعلي بن قادم لم يلق عبد الرحمن بن أبي نعم. وأخرج أبو نعيم في \"حلية الأولياء\" ٥/ ٦٩ عن عطاء بن السائب قال كان عبد الرحمن بن أبي نعم يواصل خمسة عشر يومًا لا يأكل ولا يشرب، وأخرج أيضًا عن مغيرة أن عبد الرحمن بن أبي نعم نصح الحجاج في القتل فهم أن يقتله فلم يقتله.\nوهذا الخبر مخالف للنقل والعقل والظاهر أنَّه من شطحات وخيالات أهل التصوف، وإلا فقد نهى النبي - ﷺ - عن الوصال رحمة بأمته ونكّل بمن واصل فعن أبي هريرة - ﵁ - قال: نهى رسول الله - ﷺ - عن الوصال في الصوم فقال له رجل من =","vol":"20","page":65},{"text":"[٢٠٤٠] سمعت أبا القاسم الحسن بن محمَّد بن حبيب النيسابوري (١) يقول: سمعت منصور بن عبد الله الأصفهاني (٢) يقول: سمعت أبا سعيد الخراز (٣) بمكة يقول: كنت بطرسوس (٤) جائعًا فاشتد بي الجوع فجلست على شاطئ نهر ووضعت رجلي في الماء فنوديت أضجرت من جوعك (٥)، جاءك شبع الأبد (٦).\nقال: فعاش بعده سنين لم يشته طعامًا ولا شرابًا، وكان مع ذلك إذا أراد الأكل والشرب أمكنه (٧).\n_________\n= المسلمين إنك تواصل يا رسول الله؟ قال: \"وأيكم مثلي إني أبيت يطعمني ربي ويسقيني\"، فلما أبوا أن ينتهوا واصل بهم يومًا ثمَّ يومًا ثمَّ رأوا الهلال، فقال: \"لو تأخر لزدتكم\" كالتنكيل لهم حين أبوا أن ينتهوا. أخرجه البخاري كتاب الصوم باب التنكيل لمن أكثر الوصال (١٩٦٥).\n(١) قيل كذبه الحاكم.\n(٢) أبو نصر الصوفي، لم يذكر بجرح أو تعديل.\n(٣) أحمد بن عيسى البغدادي أبو سعيد الخرَّاز شيخ الصوفية القدوة، المعروف بالورع والمراقبة وحسن الرعاية والمجاهدة، حدث عن: إبراهيم بن بشار، وحدث عنه: علي بن محمَّد المصري. مات سنة (٢٨٦).\nانظر: \"حلية الأولياء\" ١٠/ ٢٤٦، \"تاريخ بغداد\" ٤/ ٢٧٦، \"سير أعلام النبلاء\" ١٣/ ٤١٦.\n(٤) طَرَسوس: بفتح أوله وثانيه مدينة بثغور الشام بين أنطاكية وحلب وبلاد الروم. انظر: \"معجم ما استعجم\" للبكري ٣/ ٨٩٠، \"معجم البلدان\" لياقوت ٤/ ٢٨.\n(٥) في (ح): الجوع.\n(٦) في (م)، (ح): هالك.\n(٧) [٢٠٤٠] الحكم على الإسناد:\nفيه شيخ المصنف كذبه الحاكم، ومنصور بن عبد الله لم يذكر بجرح ولا تعديل. =","vol":"20","page":66},{"text":"وبلغني (١) أن امرأة أُسرتْ (من حلب إلى الروم) (٢) في أيام سيف الدولة علي بن حمدان، فَهربَتْ منهم ومشت مائتي فرسخ لم تطعم شيئًا فقدمتْ إلى سيف الدولة، فقال لها: كيف قويت على المشي وكيف عشت بلا طعام؟ فقالت: كنت كلما جعت أو عييت أقرأ: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ ثلاث مرات فأشبع وأروى وأقوى (٣).\n[٢٠٤١] وسمعت أبا القاسم الحبيبي (٤) يقول: سمعت أبا القاسم النَّصْرَآباذي (٥) يقول: سمعت أبا بكر الشبلي (٦) يقول: في الخبز لطيفة تشبعك لا الخبز ولو شاء لأبقى فيك تلك اللطيفة حتى لا تحتاج إلى الخبز (٧).\nوقال ذا النون المصري ﵀: يطعمني طعام المعرفة، ويسقيني شراب المحبة، ثمَّ أنشأ يقول:\n_________\n= التخريج:\nأورده ابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أعن أبي سعيد الخراز بلا سند.\n(١) في (م): ويقول، وفي (ح): وحكي.\n(٢) من (م).\n(٣) لم أقف عليه.\n(٤) قيل: كذبه الحاكم.\n(٥) إبراهيم بن محمَّد بن أحمد بن محمويه، ثقة.\n(٦) البغدادي.\nشيخ الطائفة، كان فقيهًا، وله ألفاظ وحكم\n(٧) [٢٠٤١] الحكم على الإسناد:\nفيه شيخ المصنف، قيل: كذبه الحاكم.","vol":"20","page":67},{"text":"شَرَابُ المحبةِ خَير الشَّرَابْ ... وكلّ شرابٍ سواه سَرابْ (١)\n[٢٠٤٢] وسمعت أبا القاسم بن حبيب (٢) يقول: سمعت أبا عبد الله محمَّد بن عبد الله الجرجاني (٣) يقول: سمعت الحسن بن علويه الدامغاني (٤) يقول: سمعت عمي (٥) يقول: ح.\n[٢٠٤٣] وسمعت ابن حبيب (٦) يقول: سمعت أبي (٧) يقول: سمعت علي بن محمَّد الوراق (٨) يقول: سمعت عمي يقول: سمعت أبا يزيد البسطامي (٩) ﵀ يقول: إن لله تعالى شرابًا يقال له\n_________\n= التخريج:\nلم أقف عليه، وأورد أبو نعيم في \"حلية الأولياء\" ١٠/ ١٩٧ عن سهل بن عبد الله التستري قال: لله في الخبز سر، وسألت عنه أكثر من عشرة آلاف عابد وعابدة، فما أحد منهم أخبرني بسر الخبز.\n(١) نسبه إليه ابن حبيب ٢٢٠/ ب، والحيري ٨٣/ أ، وبلا نسبه في \"لطائف الإشارات\" ٥/ ١٣.\nوهذا القول أيضًا عدول عن ظاهر الآية وتأويل غامض لا يناسب سبب الآية بل الآية على ظاهرها، الطعام والشراب المعروفين.\n(٢) قيل: كذبه الحاكم.\n(٣) لم أجده.\n(٤) الحسن بن علي بن يحيى بن سلام، لم يذكر بجرح ولا تعديل.\n(٥) لم أجده.\n(٦) قيل: كذبه الحاكم.\n(٧) محمَّد بن الحسن بن حبيب بن أيوب النيسابوري لم أجده.\n(٨) لم يتبين لي من هو.\n(٩) طيفور بن عيسى بن شروسان زاهد مشهور، قل ما روى، وله كلام نافع.","vol":"20","page":68},{"text":"شراب المحبة، ادخره لأفاضل عباده، فإذا شربوا سكروا، وإذا سكروا طاشوا، وإذا طاشوا طاروا، وإذا طاروا وصلوا، وإذا وصلوا اتصلوا فهم في مقعد صدق عند مليك مقتدر (١).\nوقال الجنيد: يحشر الناس كلهم عراة إلا من لبس لباس التقوى، وغراثًا (٢) إلا من أكل طعام المعرفة، وعطاشًا إلا من شرب شرب المحبة (٣).\n\n<span data-type=\"title\" id=toc-3400>٨٠ </span>- ﴿وَإِذَا مَرِضْتُ﴾\nأضاف إبراهيم -﵇- المرض إلى نفسه وإن كان من الله تعالى لأنَّ قومه كانوا يعدونه عيبًا فاستعمل حسن الأدب، نظيرها في قصة الخضر -﵇- حيث قال: ﴿فَأَرَدْتُ أَنْ أَعِيبَهَا﴾ (٤). وقال: ﴿فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا﴾ (٥).\n_________\n(١) [٢٠٤٢ - ٢٠٤٣] الحكم على الإسناد:\nإسناده فيه من لم أجدهم، وشيخ المصنف قيل: كذبه الحاكم.\nالتخريج:\nلم أقف عليه.\n(٢) أي جياعًا. انظر: \"لسان العرب\" لابن منظور ٢/ ١٧٢ غرث.\n(٣) لم أقف عليه.\n(٤) الكهف: ٧٩.\n(٥) الكهف: ٨١.\nوالشاهد من الآيتين أن الخضر لما خرق السفينة وعابها نسب العيب إلى نفسه، ولما أقام الجدار وهو إصلاح نسبه لله تعالى، وإن كان كلا الفعلين بأمر الله وإلهامه كما قال: ﴿وَمَا فَعَلْتُهُ عَنْ أَمْرِي﴾، ولكنه استخدم الأدب في الألفاظ.","vol":"20","page":69},{"text":"﴿فَهُوَ يَشْفِينِ﴾ يبرئني، يحكى أن أبا بكر الوراق مر بطبيب يعطي الناس الأدوية، فوقف عليه فقال: أيفعل دواؤك أمرين؟ قال: وما هما؟ فقال: رد قضاء قاضٍ، وجر شفاء شافٍ؟ قال لا. قال: فليس بيدك شيء (١).\nوقال جعفر الصادق: وإذا مرضت بالذنوب شفاني بالتوبة (٢).\nوقال بسام بن عبد الله: إذا أمرضتني مقاساة الخلق شفاني بذكره والأنس به (٣).\n\n<span data-type=\"title\" id=toc-3401>٨١ </span>- ﴿وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ﴾\nأدخل هاهنا (ثمَّ) للقطع والتراخي (٤). قال أهل الإشارة: يميتني بالعدل ويحييني بالفضل، يميتني بالمعصية ويحييني بالطاعة، يميتني بالفراق ويحييني بالتلاق، يميتني بالخذلان ويحييني بالتوفيق، يميتني\n_________\n(١) لم أقف عليه.\n(٢) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أ، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١١.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ ب والحيري في \"الكفاية\" ٢/ ٨٣/ أ، وفيه تصحفت بسام إلى بشارة، وبلا نسبة في القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١١.\nوهذان التفسيران عدول عن ظاهر الآية يرفضها وينكرها العقل السليم، إذ إبراهيم -﵇- يخاطب من لا يعرف الحق أصلًا فكيف تفسر بهذِه التأويلات الغامضة والأمور الباطنة. والحق أن المراد المرض والشفاء المعهودين. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١١١.\n(٤) في (م): والتواني.","vol":"20","page":70},{"text":"بي ويحييني به، يميتني بالجهل ويحييني بالعقل (١).\n\n<span data-type=\"title\" id=toc-3402>٨٢ </span>- ﴿وَالَّذِي أَطْمَعُ﴾ أرجو ﴿أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ﴾\nقراءة العامة بالتوحيد.\n[٢٠٤٤] أخبرنا (٢) أبو عبد الله بن فنجويه (٣)، قال: حدثنا أبو علي ابن حبش المقرئ (٤)، قال: حدثنا أبو القاسم بن الفضل (٥)، قال: حدثنا أبي (٦)، قال: حدثنا أحمد بن يزيد (٧)، قال: حدثنا روح (٨)،\n_________\n(١) ذكره ابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أ، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١١. وأنكره وقال: فإن هذِه التأويلات الغامضة والأمور الباطنة إنما تكون لمن حذق وعرف الحق وأما من كان في عمى عن الحق ولا يعرف الحق فكيف ترمز له الأمور الباطنة وتترك الأمور الظاهرة؟ هذا محال.\nوالحق أنهما الموت والحياة المعهودان.\n(٢) في (م)، (ح): وأخبرني.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) ثقة مأمون.\n(٥) العباس بن الفضل الرازي أبو القاسم المقرئ، إمام محقق مجود.\n(٦) الفضل بن شاذان الرازي أبو العباس المقري شيخ الإقراء بالري، قرأ على: أحمد ابن يزيد الحلواني، ومحمد بن عيسى الأصبهاني، وقرأ عليه: ابنه العباس، ومحمد بن عبد الله بن الحسن، روى عنه أبو حاتم الرازي وابنه وقال ثقة، قال الداني: لم يكن في دهره مثله في علمه وفهمه وعدالته وحسن اطلاعه، توفي سنة (٢٩٠) تقريبا.\nانظر: \"معرفة القراء الكبار\" ١/ ٢٣٤ (١٣٣)، \"غاية النهاية\" ٢/ ١٠ (٢٥٦٢).\n(٧) أحمد بن يزيد الحلواني أبو الحسن المقرئ لم يرضه أبو حاتم في الحديث.\n(٨) روح بن عبد المؤمن الهذلي مولاهم أبو الحسن البصري المقرئ، صدوق.","vol":"20","page":71},{"text":"عن أبي اليقظان (١)، قال: حدثنا الحكم السلمي (٢)، قال: سمعت الحسن (٣) يقرأ: (والذي أطمع أن يغفر لي خطاياي يوم الدين) قال: إنها لم تكن خطيئة ولكن كانت خطايا (٤).\nوقال مجاهد (٥) ومقاتل (٦): هي قوله: ﴿إِنِّي سَقِيمٌ﴾ (٧) وقوله: ﴿بَلْ\n_________\n(١) عثمان بن عمير ويقال: ابن قيس والصواب أن قيسًا جد أبيه، ضعيف واختلط وكان يدلس ويغلو في التشيع.\n(٢) لم أجده.\n(٣) ثقة فقيه يرسل كثيرًا ويدلس.\n(٤) [٢٠٤٤] الحكم على الإسناد:\nإسناده ضعيف فيه عثمان بن عمير ضعيف، وفيه من لم أجده، ومن لم يرضه أبو حاتم.\nالتخريج:\nهذِه القراءة شاذة نسبها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (١٠٨)، والنحاس في \"إعراب القرآن\" ٣/ ١٨٤، وابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أوالقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١١.\nوانظر: \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٧، \"إعراب القراءات الشواذ\" للعكبري ٢/ ٢١٧، \"تفسير الحسن\" ٢/ ١٧٧.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٩/ ٨٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٨٠، وآدم في \"تفسير مجاهد\" (٥١١).\nجميعهم من طريق ابن أبي نجيح عنه. وأخرج الطبري في \"جامع البيان\" ١٩/ ٨٥ أيضًا من طريق ابن جريج عنه.\n(٦) انظر: \"تفسير مقاتل\" ٣/ ٢٦٩، ونسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أ.\n(٧) الصافات: ٨٩.","vol":"20","page":72},{"text":"فَعَلَهُ كَبِيرُهُمْ﴾ (١) وقوله لسارة: هي أختي (٢).\nزاد الحسن وقوله للكواكب: ﴿هَذَا رَبِّي﴾ (٣).\n_________\n(١) الأنبياء: ٦٣.\n(٢) أخرج البخاري كتاب أحاديث الأنبياء، باب قول الله تعالى: واتخذ الله إبراهيم خليلا (٣٣٥٨) ومسلم، كتاب الفضائل، باب فضائل إبراهيم الخليل - ﷺ - (٢٣٧١) عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"لم يكذب إبراهيم النبي -﵇- قط إلا ثلاث كذبات: ثنتين في ذات الله قوله: ﴿إِنِّي سَقِيمٌ﴾ وقوله: ﴿بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا﴾ وواحدة في شأن سارة .. \" ثمَّ ذكر قصتها مع الملك الجبار.\nوإطلاق الكذب على الأمور الثلاثة لكونه قال قولًا يعتقده السامع كذبًا لكنه إذا حقق لم يكن كذبًا لأنه من باب المعاريض المحتملة للأمرين فليس بكذب محض \"فتح الباري\" لابن حجر ٦/ ٣٩١.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٠/ ب، والحيري في \"الكفاية\" ٢/ ٨٣/ أ، والواحدي في \"الوسيط\" ٣/ ٣٥٥.\nوانظر: \"تفسير الحسن\" ٢/ ١٧٧.\nوأخرج مسلم كتاب الإيمان، باب أدنى أهل الجنة منزلة فيها (١٩٤) من طريق أبي حيان عن أبي زرعة عن أبي هريرة حديث الشفاعة الطويل فقال في قصة إبراهيم: وذكر كذباته ثمَّ ساقه من طريق عمارة بن القعقاع عن أبي زرعة عن أبي هريرة من هذا الوجه وقال في آخره: وزاد في قصة إبراهيم فقال: وذكر قوله في الكوكب ﴿هَذَا رَبِّي﴾ وقوله لآلهتهم ﴿بَلْ فَعَلَهُ كَبِيرُهُمْ﴾ وقوله ﴿إِنِّي سَقِيمٌ﴾ .. قال ابن حجر في \"فتح الباري\" ٦/ ٣٩١: الذي يظهر أنها وهم من بعض الرواة فإنَّه ذكر قوله في الكوكب بدل قوله سارة والذي اتفقت عليه الطرق ذكر سارة دون الكوكب.\nفالصواب عدم ذكر الكوكب مع الكذبات وذلك:\n١ - أنَّه ورد في رواية ابن سيرين بصيغة الحصر بالثلاث الأولى.\n٢ - قيل إنه قالها في حال الطفولية وهي ليست بحال تكليف فلا تعتبر كذبة.\n٣ - قيل إنه قالها بعد البلوغ لكنه قالها على طريق الاستفهام الذي يقصد به التوبيخ.","vol":"20","page":73},{"text":"[٢٠٤٥] أخبرنا الحسين بن محمَّد بن الحسين (١)، قال: حدثنا أحمد بن إبراهيم بن شاذان (٢)، قال: حدثنا عبيد الله بن ثابت الحريري (٣)، قال: حدثنا أبو سعيد الأشج (٤)، قال: حدثنا أبو خالد (٥)، عن داود (٦) عن الشعبي (٧) عن عائشة - ﵂ - قالت: يا رسول الله إن عبد الله بن زيد بن جدعان كان يقري الضيف، ويصل الرحم، ويفك المعاني، فهل ينفعه ذلك؟ قال: \"لا، لأنه لم يقل يومًا قط: اغفر لي خطيئتي يوم الدين\" (٨).\n_________\n= ٤ - وقيل قالها على طريق الاحتجاج على قومه تنبيهًا على أن الذي يتغير لا يصلح للربوبية.\nقال ابن حجر: وقول الأكثر إنه قال توبيخًا لقومه أو تهكمًا بهم وهو المعتمد، ولهذا لم يعدَّ ذلك في الكذبات.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) ثقة ثبت، كثير الحديث.\n(٣) ثقة.\n(٤) عبد الله بن سعيد بن حصين الكندي، ثقة.\n(٥) سليمان بن حيان الأزدي الأحمر، صدوق يخطئ.\n(٦) داود بن أبي هند القشيري، ثقة متقن، كان يهم بأخرة.\n(٧) عامر بن شراحيل، ثقة مشهور، فقيه فاضل.\n(٨) [٢٠٤٥] الحكم على الإسناد:\nإسناده صحيح.\nالشعبي اختلف في سماعه من عائشة قال ابن أبي حاتم في \"المراسيل\" (١٥٩): ما روى الشعبي عن عائشة مرسل.\nوقال الحاكم في \"المستدرك\" ١/ ٧٠٠ (١٩٠٧): وربما توهم متوهم أن الشعبي لم يسمع من أم سلمة وليس كذلك فإنَّه دخل على عائشة وأم سلمة جميعًا ثمَّ أكثر =","vol":"20","page":74},{"text":"وهذا الكلام من إبراهيم -﵇- احتجاج على قومه، وإخبار أنَّه لا يصلح للإلهية إلا من فعل هذِه الأفعال (١).\n\n<span data-type=\"title\" id=toc-3403>٨٣ </span>- قوله -﷿-: ﴿رَبِّ هَبْ لِي حُكْمًا﴾\nوهو البيان عن الشيء على ما توجبه الحكمة.\nوقال مقاتل: فهمًا وعقلًا وعلمًا (٢).\nوقال الكلبي: نبوة (٣).\n﴿وَأَلْحِقْنِي بِالصَّالِحِينَ﴾ ممن قبلي من النبيين في الدرجة والمنزلة (٤).\n_________\n= الرواية عنهما جميعًا. وعلى كل فمرسل الشعبي صحيح لا يرسل إلا صحيحًا، قاله العجلي.\n\"الثقات\" (٢٤٤).\nالتخريج:\nالحديث أخرجه مسلم، كتاب الإيمان، باب الدليل على أن من مات على الكفر لا ينفعه عمل (٢١٤) من طريق حفص بن غياث عن داود عن الشعبي عن مسروق عن عائشة به.\n(١) قاله الطبري في \"جامع البيان\" ١٩/ ٨٥.\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٢٦٩.\n(٣) أخرجه ابن أبي حاتم عنه في \"تفسير القرآن العظيم\" ٨/ ٢٧٨١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١٢، والبغويُّ في \"معالم التنزيل\" ٦/ ١١٨، وهذا القول قال به الطبري واقتصر عليه في \"جامع البيان\" ١٩/ ٨٦. وأنكر الفخر الرازي هذا القول في \"مفاتيح الغيب\" ٢٤/ ٢٤٧ وقال: لا يجوز تفسير الحكم بالنبوة لأنَّ النبوة كانت حاصلة فلو طلب النبوة لكانت النبوة المطلوبة إما عينها أو غيرها والأول محال لأنَّ تحصيل الحاصل محال، والثاني محال لامتناع أن يكون الشخص الواحد نبيًا مرتين.\n(٤) قاله الطبري في \"جامع البيان\" ١٩/ ٨٦، وابن حبيب في \"تفسيره\" ٢٢٠/ ب.","vol":"20","page":75},{"text":"وقال ابن عباس - ﵄ -: بأهل الجنة (١).\n\n<span data-type=\"title\" id=toc-3404>٨٤ </span>- ﴿وَاجْعَلْ لِي لِسَانَ صِدْقٍ فِي الْآخِرِينَ﴾\nأي ذكرًا جميلًا وثناء حسنًا وقبولًا عامًا في الأمم التي تجيء بعدي، فأعطاه الله ذلك، فكل أهل الأديان يتولونه ويثنون عليه (٢).\nقال القتبي: ووضع اللسان موضع القول على الاستعارة، لأنَّ القول يكون بها (٣). والعرب تسمي اللغة لسانًا.\nقال أعشى باهلة:\nإِنِّي أَتَتْنِي لِسَانٌ لا أُسَرُّ بِهَا ... من عَلْو لا عَجَبٌ مِنْها ولا سَخَرُ (٤) (٥)\n_________\n(١) أخرجه عبد بن حميد وابن المنذر عنه كما في \"الدر المنثور\" للسيوطي ٥/ ١٦٥. ونسبه إليه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١٢.\n(٢) أخرج الطبري ١٩/ ٨٦ عن ابن زيد وعكرمة نحوه.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٨١ عن مجاهد وابن زيد وقتادة نحوه.\nوقال به مقاتل في \"تفسيره\" ٣/ ٢٦٩، والطبري في \"جامع البيان\" ١٩/ ٨٦ ونقل ابن عطية في \"المحرر الوجيز\" ٤/ ٢٣٥. وعنه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١٣ إجماع المفسرين على ذلك. وانظر \"الإجماع في التفسير\" (ص ٣٥٦).\n(٣) في (م)، (ح): به.\n(٤) البيت مطلع قصيدة لأعشى باهلة يرثي بها المنتشر بن وهب الباهلي.\nانظر: \"خزانة الأدب\" للبغدادي ٦/ ٥١١، \"سمط الآلي\" للميمني (٧٥)، \"لسان العرب\" لابن منظور ٤/ ٣٥٢ سخر.\nوالشاهد قوله (لسان) أي: رسالة وخبر.\n(٥) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (١٤٦).","vol":"20","page":76},{"text":"<span data-type=\"title\" id=toc-3405>٨٥ </span>- ﴿وَاجْعَلْنِي مِنْ وَرَثَةِ جَنَّةِ النَّعِيمِ﴾.\n\n<span data-type=\"title\" id=toc-3406>٨٦ </span>- ﴿وَاغْفِرْ لِأَبِي إِنَّهُ كَانَ مِنَ الضَّالِّينَ﴾\nوقد بينا المعنى الذي من أجله استغفر إبراهيم -﵇- لأبيه في سورة التوبة بما أغنى عن إعادته في هذا الموضع (١).\n\n<span data-type=\"title\" id=toc-3409>٨٩ </span>- ﴿وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ <span data-type=\"title\" id=toc-3407>(٨٧) </span>يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ <span data-type=\"title\" id=toc-3408>(٨٨) </span>إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ﴾.\nخالصًا من الشرك والشك، وأما الذنوب فليس يسلم منها أحد، هذا قول أكثر المفسرين (٢).\nوقال سعيد بن المسيب: القلب السليم هو الصحيح وهو قلب المؤمن (٣) لأنَّ قلب الكافر والمنافق مريض؛ قال الله تعالى: ﴿فِي قُلُوبِهِمْ مَرَضٌ﴾ (٤) (٥).\n_________\n(١) التوبة: (١١٤).\nوالحق أن إبراهيم وعد أباه أن يستغفر له فلما تبيّن له أنَّه عدو لله تبرأ منه.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ٨٧ عن مجاهد وقتادة وابن زيد والضحاك. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٨٣ عن مجاهد والحسن وابن زيد وابن عباس والضحاك وقال به مقاتل كما في \"تفسيره\" ٣/ ٢٧٠، واختاره الطبري في \"جامع البيان\" ١٩/ ٨٧.\nونسبه السمعاني في \"تفسير القرآن العظيم\" ٤/ ٥٥، والبغويُّ في \"معالم التنزيل\" ٦/ ١٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١٤ لأكثر المفسرين.\n(٣) في (م): المؤمنين.\n(٤) البقرة: ١٠.\n(٥) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ أ، =","vol":"20","page":77},{"text":"وقال أبو عثمان النيسابوري: هو القلب الخالي من البدعة المطمئن على السنة (١).\nوقال الحسين بن الفضل: سليم من آفة المال والبنين (٢).\nوقال الجنيد: السليم في اللغة اللديغ فمعناه كاللديغ من خوف الله تعالى (٣).\n\n<span data-type=\"title\" id=toc-3410>٩٠ </span>- قوله -﷿-: ﴿وَأُزْلِفَتِ﴾ وقرّبت (٤) ﴿الْجَنَّةُ لِلْمُتَّقِينَ﴾.\n_________\n= والواحدي في \"الوسيط\" ٣/ ٣٥٦، والبغويُّ في \"معالم التنزيل\" ٦/ ١١٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١٤، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٥٥.\n(١) نسبه إليه ابن حبيب والحيري والبغويُّ والقرطبي وابن كثير كما سبق.\n(٢) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ أوالحيري والقرطبي كما سبق.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ أ، والحيري في \"الكفاية\" ٢/ ٨٤/ أ، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١١٤، وابن الجوزي في \"زاد المسير\" ٦/ ١٣١.\nوهذا القول بعيد وذلك أن السليم لا يأتي بمعنى اللديغ في اللغة، إنما يقال له سليمًا تفاؤلًا بسلامته. \"لسان العرب\" لابن منظور ١٢/ ٢٩٢ سلم.\nوالراجح في معنى السليم هنا هو القلب السالم من أمراض الشبهات والشهوات قال شيخ الإِسلام ابن تيمية \"مجموع الفتاوى\" ١٠/ ٣٣٧: هو سلامة القلب من الاعتقادات الفاسدة والإرادات الفاسدة وما يتبع ذلك.\nوقال تلميذه ابن قيم الجوزية \"إغاثة اللهفان\" ١/ ١١: السليم السالم ....\nوالأمر الجامع لذلك أنَّه الذي قد سلم من كل شهوة تخالف أمر الله ونهيه ومن كل شبهة تعارض خبره.\nوبهذا تعلم أن الأقوال السابقة -سوى الأخير- لا منافاة بينها.\n(٤) أخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٨٤ عن الضحاك قال قربت من أهلها، ثمَّ قال: وروي عن السدي وقتادة والربيع بن خثيم نحو ذلك.","vol":"20","page":78},{"text":"<span data-type=\"title\" id=toc-3411>٩١ </span>- ﴿وَبُرِّزَتِ﴾ وأظهرت ﴿الْجَحِيمُ لِلْغَاوِينَ﴾ للكافرين.\n\n<span data-type=\"title\" id=toc-3412>٩٢ </span>- ﴿وَقِيلَ لَهُمْ﴾ يوم القيامة ﴿أَيْنَ مَا كُنْتُمْ تَعْبُدُونَ﴾.\n\n<span data-type=\"title\" id=toc-3413>٩٣ </span>- ﴿مِنْ دُونِ اللَّهِ هَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ﴾ لأنفسهم.\n\n<span data-type=\"title\" id=toc-3414>٩٤ </span>- ﴿فَكُبْكِبُوا فِيهَا﴾\nقال ابن عباس - ﵄ -: جمعوا (١).\nوقال مجاهد: دهوروا (٢)، وقال مقاتل: قذفوا (٣).\nوأصله كُبِّبُوا فكررت الكاف، مثل قوله نهنهني، وريح صرصر ونحوهما (٤).\n_________\n(١) أخرج الطبري في \"تفسير القرآن العظيم\" ١٩/ ٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٨٥ كلاهما من طريق علي بن أبي طلحة عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٦٦ وزاد نسبته لابن المنذر.\nونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٢٨/ ب.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ٨٨ من طريق ابن جريج عنه.\nونسبه بهذا اللفظ إليه ابن حبيب في \"تفسيره\" ٢٢١/ أ، والحيري في \"الكفاية\" ٢/ ٨٤/ أ.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٨ عنه بلفظ قد هووا فيها.\n(٣) انظر \"تفسير مقاتل\" ٣/ ٢٧٠ ونسبه إليه ابن حبيب والحيري. وهذِه الأقوال بمعنى واحد.\n(٤) أي أن كبكبوا من كببت فأبدل من الباء الوسطى كافًا استثقالًا لاجتماع ثلاث باءات.\nانظر: \"تفسير غريب القرآن\" لابن قتيبة (٣١٨)، \"معاني القرآن\" للنحاس ٥/ ٨٩، \"جامع البيان\" للطبري ١٩/ ٨٨، \"تفسير ابن فورك\" ٢/ ٢٨/ ب.","vol":"20","page":79},{"text":"﴿هُمْ وَالْغَاوُونَ﴾ يعني: الشياطين عن مقاتل (١) وقتادة (٢).\nوقال الكلبي: كفرة الجن (٣).\n\n<span data-type=\"title\" id=toc-3415>٩٥ </span>- ﴿وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ (٩٥)﴾ وهم أتباعه ومن أطاعه من الجن والإنس.\n\n<span data-type=\"title\" id=toc-3416>٩٦ </span>- ﴿قَالُوا﴾ للشياطين والمعبودين ﴿وَهُمْ فِيهَا يَخْتَصِمُونَ﴾\n\n<span data-type=\"title\" id=toc-3417>٩٧ </span>- ﴿تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ (٩٧)﴾\n\n<span data-type=\"title\" id=toc-3418>٩٨ </span>- ﴿إِذْ نُسَوِّيكُمْ﴾ نعدلكم ﴿بِرَبِّ الْعَالَمِينَ﴾ فنعبدكم من دونه.\n\n<span data-type=\"title\" id=toc-3419>٩٩ </span>- ﴿وَمَا أَضَلَّنَا﴾\nأي: دعانا إلى الضلال وأمرنا به ﴿إِلَّا الْمُجْرِمُونَ﴾ يعني الشياطين عن مقاتل (٤).\nوقال الكلبي: أولونا الذين اقتدينا بهم (٥).\n_________\n(١) انظر: \"تفسير مقاتل\" ٣/ ٥٢/ ب.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٤، والطبري في \"جامع البيان\" ١٩/ ٨٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٨٦ عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٦٧، وزاد نسبته لعبد بن حميد وابن المنذر.\nونسبه إليه النحاس في \"معاني القرآن\" ٥/ ٨٩، وابن حبيب في \"تفسيره\" ٢٢١/ أ، والحيري في \"الكفاية\" ٢/ ٨٤/ أ.\n(٣) نسبه إليه البغوي في \"معالم التنزيل\" ٦/ ١١٩.\n(٤) انظر \"تفسير مقاتل\" ٣/ ٢٧١.\n(٥) نسبه إليه الواحدي في \"الوسيط\" ٣/ ٣٥٧، والبغوي في \"معالم التنزيل\" ٦/ ١١٩.","vol":"20","page":80},{"text":"وقال أبو العالية (١) وعكرمة (٢): يعني: إبليس وابن آدم القاتل، لأنه أول من سنّ القتل وأنواع المعاصي.\n\n<span data-type=\"title\" id=toc-3421>١٠١ </span>- ﴿فَمَا لَنَا مِنْ شَافِعِينَ <span data-type=\"title\" id=toc-3420>(١٠٠) </span>وَلَا صَدِيقٍ حَمِيمٍ (١٠١)﴾\nقريب ينفعنا ويشفع لنا وذلك حين يشفع الملائكة والنبيون والمؤمنون.\n[٢٠٤٦] أخبرنا الحسين بن محمد الفنجوي (٣)، قال: حدثنا محمد بن الحسن بن علي اليقطيني (٤)، قال: أخبرنا أحمد بن عبد الله بن يزيد العقيلي (٥)، قال: حدثنا صفوان بن صالح (٦)، قال: حدثنا الوليد بن مسلم (٧)، قال: حدثنا من سمع [أبا] الزبير (٨)\n_________\n(١) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ أ، والحيري في \"الكفاية\" ٢/ ٨٤/ أ، والبغوي في \"معالم التنزيل\" ٦/ ١٢١.\n(٢) أخرجه الطبري عنه في \"جامع البيان\" ١٩/ ٨٩.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٦٨ وزاد نسبته لابن المنذر.\nوهذا القول أضعف من سابقيه وذلك أن الآية تتحدث عن المشركين وابن آدم القاتل لم يكن مشركًا.\nوالراجح حمل الآية على العموم ولا وجه لتخصيصها بهؤلاء فيكون المراد بالمجرمين الأئمة الذين يدعون إلى النار.\n(٣) أبو عبد الله الدينوري، ثقة صدوق، كثير الرواية للمناكير.\n(٤) أبو جعفر البزاز، ثقة.\n(٥) الجوبري، لم يذكر بجرح ولا تعديل.\n(٦) أبو عبد الملك الدمشقي، ثقة، وكان يدلس تدليس التسوية.\n(٧) أبو العباس الدمشقي: ثقة، لكنه كثير التدليس.\n(٨) محمد بن مسلم بن تدرس المكي: ثقة إلا أنه يدلس.","vol":"20","page":81},{"text":"يقول: أشهد لسمعت جابر بن عبد الله - ﵄ - يقول: سمعت رسول الله - ﷺ - يقول: \"إن الرجل ليقول في الجنة: رب ما فعل صديقي فلان؟ وصديقه في الجحيم، فيقول الله تعالى: أخرجوا له صديقه إلى الجنة، فيقول: من بقي ﴿فَمَا لَنَا مِنْ شَافِعِينَ (١٠٠) وَلَا صَدِيقٍ حَمِيمٍ (١٠١)﴾ \" (١).\n[٢٠٤٧] أخبرنا (٢) الحسين بن محمد بن فنجويه (٣)، قال: حدثنا عبيد الله بن محمد بن شنبة (٤)، قال: حدثنا سمعان بن أبي مسعود (٥)، قال: حدثنا (٦) المضاء بن الجارود (٧)، قال:\n_________\n(١) [٢٠٤٦] الحكم على الإسناد:\nإسناده ضعيف، لجهالة من سمع أبا الزبير، واليقطيني لم يذكر بجرح أو تعديل.\nوالحديث أخرجه الواحدي في \"الوسيط\" ٣/ ٣٥٧ عن المصنف به.\nوأخرجه البغوي في \"معالم التنزيل\" ٦/ ١٢٠ عن أبي سعيد الشريحي عن المصنف به.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" عنه ١٣/ ١١٨.\nقلت: وقد وردت أحاديث كثيرة في شفاعة الرجل من أهل الجنة للرجل من أهل النار منها ما أخرجه الترمذي كتاب صفة القيامة، باب ١٢ (٢٤٤٠) عن أبي سعيد أن رسول الله - ﷺ - قال: \"إن من أمتي من يشفع للفئام من الناس، ومنهم من يشفع للقبيلة، ومنهم من يشفع للعصبة ومنهم من يشفع للرجل حتى يدخلوا الجنة\" قال الترمذي: حديث حسن.\nوانظر: \"مجمع الزوائد\" للهيثمي ١٠/ ٣٨١.\n(٢) في (ح): وأخبرني.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) أبو أحمد القاضي، لم يذكر بجرح ولا تعديل.\n(٥) لم أجده.\n(٦) من (م)، (ح).\n(٧) مضاء بن الجارود الدينوري أبو الجارود روى عن: حماد بن زيد وسلام بن =","vol":"20","page":82},{"text":"حدثنا صالح المري (١)، عن الحسن (٢) قال: ما اجتمع ملأ على ذكر الله تعالى فيهم عبد من أهل الجنة إلا شفعه الله تعالى فيهم، وإن أهل الإيمان شفعاء بعضهم في بعض وهم عند الله شافعون مُشفَّعون (٣).\n\n<span data-type=\"title\" id=toc-3422>١٠٢ </span>- ﴿فَلَوْ أَنَّ لَنَا كَرَّةً﴾\nرجعة إلى الدنيا، تمنوا حين لا ينفعهم ﴿فَنَكُونَ مِنَ الْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-3424>١٠٤ </span>- ﴿إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ <span data-type=\"title\" id=toc-3423>(١٠٣) </span>وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ﴾.\n\n<span data-type=\"title\" id=toc-3425>١٠٥ </span>- قوله ﷿-: ﴿كَذَّبَتْ قَوْمُ نُوحٍ﴾\nأدخل التاء للجماعة (٤) كقوله تعالى: ﴿قَالَتِ الْأَعْرَابُ﴾ (٥).\n﴿الْمُرْسَلِينَ﴾ يعني: نوحًا وحده كقوله: ﴿يَاأَيُّهَا الرُّسُلُ﴾ (٦).\n_________\n= مسكين وأبو عوانة، وروى عنه: جعفر بن أحمد الزنجاني والنضر بن عبد الله الدينوري، قال أبو حاتم: ليس بمشهور، محله الصدق. وقال ابن حجر: رأيت له خبرًا منكرًا. ينظر: \"الجرح والتعديل\" ٨/ ٤٠٣ (١٨٥٠)، \"ميزان الاعتدال\" ٥/ ٢٤٧ - ٢٤٨ (٨٥٧٨)، \"لسان الميزان\" ٦/ ٧٣٧ - ٧٣٨ (٨٤٨٦).\n(١) صالح بن بشير بن وادع المُرّي أبو بشر البصري القاص الزاهد، ضعيف.\n(٢) البصري، ثقة فقيه، كان يرسل كثيرًا ويدلس.\n(٣) [٢٠٤٧] الحكم على الإسناد:\nإسناده ضعيف، فيه صالح بن بشير ضعيف، عبيد الله بن محمد لم يذكر بجرح ولا تعديل، وسمعان بن أبي مسعود لم أجده.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" عنه ١٣/ ١١٨.\n(٤) انظر: \"معاني القرآن\" للزجاج ٤/ ٩٥، \"إعراب القرآن\" للنحاس ٣/ ١٨٥.\n(٥) الحجرات: ١٤.\n(٦) المؤمنون: ١٥.","vol":"20","page":83},{"text":"[٢٠٤٨] أخبرنا (١) أبو عبد الله بن فنجويه الدينوري (٢)، قال: حدثنا أبو علي (٣) المقرئ (٤)، قال: حدثنا أبو عبيد علي بن الحسين بن حرب (٥)، قال: حدثنا الحسن بن محمد الصباح (٦)، قال: حدثثا عبد الوهاب (٧)، عن (٨) إسماعيل (٩)، عن الحسن (١٠) قال، قيل له: يا أبا سعيد أرأيت قوله تعالى: ﴿كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ﴾ و﴿كَذَّبَتْ عَادٌ الْمُرْسَلِينَ﴾ و﴿كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ﴾ وإنما أرسل إليهم رسولًا واحدًا؟\n_________\n(١) في (ح): وأخبرني.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) في الأصل: أبو علي بن الحسن، وهو خطأ والتصويب من (م)، (ح)، إلا أن تكون الحسن تصحيف لـ (حبش).\n(٤) الحسين بن محمد بن حبش، ثقة مأمون.\n(٥) علي بن الحسين بن حرب بن عيسى البغدادي أبو عبيد بن حربويه، قاضي القضاة، الفقيه الشافعي، قال البرقاني: سألت الدارقطني عنه، فذكر من جلالته وفضله، وقال لي: حدث عند أبو عبد الرحمن النسائي في \"الصحيح وعلله\" مات قبله بعشرين سنة، قال ابن حجر: ثقة فقيه مشهور. \"تهذيب التهذيب\" ٣/ ١٥٣، \"التقريب\" (٤٧١٤).\n(٦) البغدادي الزعفراني ثقة.\n(٧) عبد الوهاب بن عطاء الخفاف صدوق ربما أخطأ، أنكروا عليه حديثًا في العباس يقال: دلسه عن ثور.\n(٨) في الأصل: (بن) وهو خطأ، والتصويب من (م)، (ح).\n(٩) إسماعيل بن مسلم المكي أبو إسحاق، ضعيف الحديث.\n(١٠) البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.","vol":"20","page":84},{"text":"قال: إن الآخر جاء بما جاء به الأول، فإذا كذبوا واحدًا فقد كذبوا الرسل (١) أجمعين (٢).\n\n<span data-type=\"title\" id=toc-3426>١٠٦ </span>- ﴿إِذْ قَالَ لَهُمْ أَخُوهُمْ﴾\nفي النسب لا في الدين ﴿نُوحٌ أَلَا تَتَّقُونَ﴾.\n\n<span data-type=\"title\" id=toc-3427>١٠٧ </span>- ﴿إِنِّي لَكُمْ رَسُولٌ أَمِينٌ (١٠٧)﴾ على الوحي.\n\n<span data-type=\"title\" id=toc-3428>١٠٨ </span>- ﴿فَاتَّقُوا اللَّهَ وَأَطِيعُونِ﴾\n\n<span data-type=\"title\" id=toc-3431>١١١ </span>- ﴿وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ <span data-type=\"title\" id=toc-3429>(١٠٩) </span>فَاتَّقُوا اللَّهَ وَأَطِيعُونِ <span data-type=\"title\" id=toc-3430>(١١٠) </span>قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ (١١١)﴾\nبهذا قرأت العامة، وقرأ يعقوب (وأَتْباعُك) بفتح الألف وسكون التاء وبألف ورفع العين (٣).\n_________\n(١) من (ح).\n(٢) [٢٠٤٨] الحكم على الإسناد:\nإسناده ضعيف، فيه إسماعيل بن مسلم ضعيف.\nالتخريج:\nنسبه إليه ابن فورك في \"تفسيره\" ٢/ ٢٩/ أ، والبغوي في \"معالم التنزيل\" ٦/ ١٢٠.\n(٣) وهي قراءة عشرية ورويت أيضًا عن ابن عباس وسعيد بن جبير واستحسنها الفراء والزجاج والنحاس، وهي على معنى جمع تابع وأما الباقون فجعلوه فعلًا ماضيًا. انظر: \"معاني القرآن\" للفراء ٢/ ٢٨١، \"معاني القرآن\" للزجاج ٤/ ٩٥، \"معاني القرآن\" للنحاس ٥/ ٩٠، \"الغاية في القراءات\" لابن مهران الأصبهاني (٣٤٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٥)، \"التذكرة\" لابن غلبون ٢/ ٤٧١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٥، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٨.","vol":"20","page":85},{"text":"(الأرذلون) يعني السفلة (١) عن مقاتل (٢) وقتادة (٣) والكلبي (٤).\nوقال ابن عباس - ﵄ -: الغاغة (٥).\n[٢٠٤٩] أخبرنا ابن فنجويه (٦)، قال: حدثنا محمد بن الحسين الكعبي (٧)، قال: حدثنا حسنون بن الهيثم الدويري أبو علي (٨)، قال: حدثنا محمد بن كثير بن مروان الفهري (٩)، قال: حدثنا أبي (١٠)، عن\n_________\n(١) في الأصل: السفه، والتصويب من (م)، (ح).\n(٢) \"تفسير مقاتل\" ٣/ ٥٢/ أ، ونسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ أ.\n(٣) أخرجه ابن أبي حاتم عنه كما في \"الدر المنثور\" للسيوطي ٥/ ١٦٨.\n(٤) لم أقف عليه.\n(٥) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ أ.\n(٦) ثقة صدوق، كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) حسنون بن الهيثم أبو علي المقرئ الدُّويري، سمع من محمد بن كثير الفهري، وداود بن رشيد، وقرأ القرآن على هبيرة بن محمد الثمار، روى عنه: عبد الرحمن ابن العباس، وأبو بحر بن كوثر، مات سنة (٢٩٠ هـ).\nينظر: \"تاريخ بغداد\" للخطيب البغدادي ٨/ ٢٨٨، \"الإكمال\" لابن ماكولا ٣/ ٣٦١، \"معرفة القراء الكبار\" للذهبي ١/ ٢٥٢.\n(٩) الشامي متروك.\n(١٠) كثير بن مروان بن محمد بن سويد أبو محمد الفهري، والد محمد بن كثير، شامي سكن بغداد، وحدث بها عنه وعبد الله بن يزيد الدمشقي، وإبراهيم بن أبي عبلة، والحسن بن عمارة.\nوروى عنه: أبو جعفر النفيلي، وأحمد بن حنبل، ومحمد بن الصباح الجرجرائي قال عنه يحيى بن معين: ليس بشيء كذاب كان ببغداد يحدث بالمنكرات قال =","vol":"20","page":86},{"text":"أبيه (١)، عن الضحاك بن مزاحم (٢)، عن عبد الله بن عباس - ﵁ - في قول الله تعالى: ﴿وَاتَّبَعَكَ الْأَرْذَلُونَ﴾ قال: الحاكة (٣) (٤).\nوقال عكرمة الحاكة والأساكفة (٥).\n\n<span data-type=\"title\" id=toc-3432>١١٢ </span>- ﴿قَالَ﴾ نوح ﴿وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ﴾\nإنما لي منهم ظاهر أمرهم، وعليّ أن أدعوهم وليس عليّ من خساسة أحوالهم ودناءة مكاسبهم شيء، ولم أكلف ذلك، إنما\n_________\n= الدارقطني: ضعيف، قال أبو حاتم يكتب حديثه ولا يحتج به.\nينظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٥٧ (٨٧٤)، \"الكامل في الضعفاء\" ٧/ ٢٠٧، \"تاريخ بغداد\" ١٢/ ٤٨١ (٦٩٥٤) \"ميزان الاعتدال\" ٤/ ٣٢٩ (٦٩٥٠)، \"لسان الميزان\" ٥/ ٥٤٦ (٦٧٩١).\n(١) مروان بن محمد بن سويد الفهري، لم أجده.\n(٢) صدوق كثير الإرسال.\n(٣) الحاكَة جمع حائِك وهو من حرفته نسج الثياب.\n\"لسان العرب\" لابن منظور ١٠/ ٤١٨ حوك.\n(٤) [٢٠٤٩] الحكم على إسناده:\nإسناده ضعيف جدا، فيه محمد بن كثير متروك وأبوه ضعيف، وفيه من لم أجده.\nالتخريج:\nأخرجه الخطيب البغدادي في \"تاريخ بغداد\" ٨/ ٢٨٨ عن عبد الله بن عمر عن محمد بن الحسن بن كوثر البربهاري به.\n(٥) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ أ، والواحدي في \"الوسيط\" ٣/ ٣٥٧، والبغوي في \"معالم التنزيل\" ٦/ ١٢١، والأساكفة جمع إِسْكاف وهو الخرّاز وصانع الأحذية ومصلحها وقيل هو كل صانع. انظر \"لسان العرب\" لابن منظور ٩/ ١٥٧ سكف، \"المعجم الوسيط\" ١/ ٤٣٩.","vol":"20","page":87},{"text":"كُلّفت أن أدعوهم (١).\n\n<span data-type=\"title\" id=toc-3433>١١٣ </span>- ﴿إِنْ حِسَابُهُمْ إِلَّا عَلَى رَبِّي لَوْ تَشْعُرُونَ (١١٣)﴾.\nوقيل معناه: إني لم أعلم أن الله يهديهم ويضلكم ويوفقهم ويخذلكم (٢).\n\n<span data-type=\"title\" id=toc-3435>١١٥ </span>- ﴿وَمَا أَنَا بِطَارِدِ الْمُؤْمِنِينَ <span data-type=\"title\" id=toc-3434>(١١٤) </span>إِنْ أَنَا إِلَّا نَذِيرٌ مُبِينٌ (١١٥)﴾\n\n<span data-type=\"title\" id=toc-3436>١١٦ </span>- ﴿قَالُوا لَئِنْ لَمْ تَنْتَهِ يَانُوحُ﴾ عما تقول وتدعو إليه ﴿لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ﴾\nيعني: المشتومين، عن الضحاك (٣).\nوقال قتادة: المضروبين بالحجارة (٤).\nابن عباس (٥) ومقاتل (٦): من المقتولين (٧).\n_________\n(١) قاله الطبري في \"جامع البيان\" ١٩/ ٩١.\n(٢) قاله مقاتل في \"تفسيره\" ٣/ ٢٧٢، وكذا ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ أ، والأولى أولى.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ ب، والواحدي في \"الوسيط\" ٣/ ٣٥٨، والبغوي في \"معالم التنزيل\" ٦/ ١٢١.\nوأخرجه ابن أبي حاتم في \"معالم التنزيل\" ٨/ ٢٧٨٩ عن السدي.\nوقال به الطبري في \"جامع البيان\" ١٩/ ٩١.\n(٤) أخرجه ابن أبي حاتم عنه في \"جامع البيان\" ٨/ ٢٧٨٩.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٦٨ وزاد نسبته لعبد بن حميد وابن المنذر.\nونسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والواحدي في \"الوسيط\" ٣/ ٣٥٨.\n(٥) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ ب.\n(٦) \"تفسير مقاتل\" ٣/ ٢٧٢، ونسبه إليه ابن حبيب والحيري والواحدي كما سبق.\n(٧) وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٨٩ عن الحسن وقال: وروي عن زيد بن أسلم نحوه.","vol":"20","page":88},{"text":"وقال الثمالي: كل شيء في القرآن من ذكر الرجم (١) فإنه يعني بذلك (٢) القتل إلا التي في سورة مريم ﴿لَئِنْ لَمْ تَنْتَهِ لَأَرْجُمَنَّكَ﴾ (٣) فإنه لأشتمنك (٤).\n\n<span data-type=\"title\" id=toc-3437>١١٧ </span>- قوله ﷿: ﴿قَالَ رَبِّ إِنَّ قَوْمِي كَذَّبُونِ (١١٧)﴾.\n\n<span data-type=\"title\" id=toc-3438>١١٨ </span>- ﴿فَافْتَحْ﴾\nفاحكم (٥)، ﴿بَيْنِي وَبَيْنَهُمْ فَتْحًا﴾ حكمًا ﴿وَنَجِّنِي وَمَنْ مَعِيَ مِنَ الْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-3439>١١٩ </span>- ﴿فَأَنْجَيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ الْمَشْحُونِ (١١٩)﴾\nيعني: الموقر المجهّز عن ابن عباس ﵄ (٦)\n_________\n(١) في (م)، (ح): المرجومين.\n(٢) في (ح): لأشتمنك.\n(٣) آية: ٤٦.\n(٤) نسبه إليه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٢١.\nوقد ذكر الرجم في مواضع من القرآن في سورة هود، آية (٩١)، وفي سورة الدخان آية (٢٠)، وفي سورة يونس آية (١٨)، وفي الكهف آية (٢٠).\nقلت: والرجم في اللغة يأتي قولًا باللسان وفعلًا باليد \"لسان العرب\" لابن منظور ١٢/ ٢٢٧ رجم، فهذِه الأقوال لا تعارض بينها.\n(٥) ومنه قيل للقاضي الحاكم: الفتاح. انظر: \"تفسير غريب القرآن\" لابن قتيبة (٣١٨)، \"معاني القرآن\" للفراء ١/ ٣٨٥، \"لسان العرب\" لابن منظور ٢/ ٥٣٩، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٦٢١).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٩١ كلاهما من طريق سعيد بن جبير عنه وذكره السيوطي في \"الدر المنثور\" ٥/ ١٦٩، وزاد نسبته لابن أبي شيبة وابن المنذر والطستي ونسبه إليه ابن =","vol":"20","page":89},{"text":"وقال مجاهد: المملوء المفروغ منه (١).\nوقال عطاء: المثقل (٢).\nوقال قتادة: المحمّل (٣).\n\n<span data-type=\"title\" id=toc-3442>١٢٢ </span>- ﴿ثُمَّ أَغْرَقْنَا بَعْدُ الْبَاقِينَ <span data-type=\"title\" id=toc-3440>(١٢٠) </span>إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ <span data-type=\"title\" id=toc-3441>(١٢١) </span>وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ﴾.\n\n<span data-type=\"title\" id=toc-3445>١٢٥ </span>- قوله ﷿: ﴿كَذَّبَتْ عَادٌ الْمُرْسَلِينَ <span data-type=\"title\" id=toc-3443>(١٢٣) </span>إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلَا تَتَّقُونَ <span data-type=\"title\" id=toc-3444>(١٢٤) </span>إِنِّي لَكُمْ رَسُولٌ أَمِينٌ﴾ على الرسالة.\nقال الكلبي: أمين فيكم قبل الرسالة فكيف تتهموني اليوم (٤).\n\n<span data-type=\"title\" id=toc-3447>١٢٧ </span>- ﴿فَاتَّقُوا اللَّهَ وَأَطِيعُونِ <span data-type=\"title\" id=toc-3446>(١٢٦) </span>وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ (١٢٧)﴾.\n_________\n= حبيب في \"تفسيره\" ٢٢١/ ب. قال مقاتل ٣/ ٢٧٣: الموقر من الناس والطير والحيوان كلها من كل صنف ذكر وأنثى.\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٧٩٢، وآدم (٥١٢) جميعهم من طريق ابن أبي نجيح عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٦٩ وزاد نسبته للفريابي وابن أبي شيبة وعبد بن حميد وابن المنذر ونسبه إليه ابن حبيب.\n(٢) في الأصل: المقتل.\nوهو خطأ والتصويب من (م)، (ح).\nوالقول نسبه إليه ابن حبيب في \"تفسيره\"، والحيري في \"الكفاية\" ٢/ ٨٤/ ب.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٤، والطبري في \"جامع البيان\" ١٩/ ٩٢ كلاهما عنه. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٦٩ وزاد نسبته لعبد ابن حميد. وهذِه الأقوال ترجع إلى معنى واحد.\n(٤) نسبه إليه البغوي في \"معالم التنزيل\" ٦/ ١٢٢.","vol":"20","page":90},{"text":"<span data-type=\"title\" id=toc-3448>١٢٨ </span>- ﴿أَتَبْنُونَ بِكُلِّ رِيعٍ﴾ من آجر.\nقال الوالبي عن ابن عباس - ﵁ -: بكل شرف (١).\nوقال قتادة (٢) والضحاك (٣) ومقاتل (٤) والكلبي (٥): طريق. وهي رواية اية العوفي عن ابن عباس - ﵁ - (٦).\nروى ابن جريج عن مجاهد: وهو الفجّ بين الجبلين (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٧٩٣ كلاهما من طريق علي بن أبي طلحة عنه، وذكره السيوطي في \"الدر المنثور\" ٥/ ١٧٠ وزاد نسبته لابن المنذر.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٤، والطبري في \"جامع البيان\" ١٩/ ٩٤ وابن أبي حاتم عنه. ونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٣٠/ ب، والنحاس في \"معاني القرآن\" ٥/ ٩٢. وذكره السيوطي في \"الدر المنتثور\" وزاد نسبته لعبد بن حميد.\n(٣) أخرجه البستي في \"تفسيره\" (ص ٥٣٥) (٧٣٣)، والطبري في \"جامع البيان\" ١٩/ ٩٤ كلاهما من طريق عبيد عنه.\nونسبه إليه النحاس في \"معاني القرآن\" والواحدي في \"الوسيط\" ٣/ ٣٥٨.\n(٤) \"تفسير مقاتل\" ٣/ ٢٧٣.\n(٥) نسبه إليه الواحدي في \"الوسيط\" ٣/ ٣٥٨، والبغوي في \"معالم التنزيل\" ٦/ ١٢٢.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٤ وابن أبي حاتم في \"تفسير القرآن العظيم\" كلاهما من طريق العوفي عنه.\nونسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ ب.\nوفي \"لغات القرآن\" لابن حسنون ٦/ ب: قال ابن عباس بكل ريع: بكل طريق بلغة قريش.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٧٩٣ كلاهما من طريق ابن جريج عنه. =","vol":"20","page":91},{"text":"وروى ابن أبي نجيح عنه: هو الثنيّة الصغيرة (١).\nوعنه أيضًا: المَنْظَرة (٢).\nوقال عكرمة: وادٍ (٣).\nوقال مقاتل بن سليمان: كانوا يسافرون ولا يهتدون إلا بالنجوم فبنوا على الطريق أميالًا طوالًا عبثًا ليهتدوا بها (٤).\nيدل عليه قوله: ﴿آيَةً﴾ أي علامة.\nوروى مجاهد أيضًا قال: (الريع) بنيان الحمام (٥) دليله قوله:\n_________\n= وأخرجه الطبري في \"جامع البيان\" ١٩/ ٩٤ وابن أبي حاتم أيضًا في \"تفسير القرآن العظيم\"، وآدم (٥١٢) جميعهم من طريق ابن أبي نجيح عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٧٠ وزاد نسبته للفريابي وسعيد بن منصور وابن أبي شيبة وعبد بن حميد وابن المنذر.\nونسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ ب، والنحاس في \"معاني القرآن\" ٥/ ٩٢.\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٤ وابن أبي حاتم وآدم جميعهم من طريق ابن أبي نجيح عنه.\n(٢) نسبه إليه البغوي في \"معالم التنزيل\" ٦/ ١٢٢.\nوالمَنْظَرة: موضع في رأس جبل فيه رقيب ينظر العدو ويحرسه والمنظرة: المَرْقَبةُ.\n\"لسان العرب\" لابن منظور ٥/ ٢١٧ نظر.\n(٣) أخرجه الطبري عنه في \"جامع البيان\" ١٩/ ٩٤.\n(٤) \"تفسير مقاتل\" ٣/ ٢٧٤، ونسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ ب.\n(٥) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ ب، والبغوي في \"معالم التنزيل\" ٦/ ١٢٢.","vol":"20","page":92},{"text":"﴿تَعْبَثُونَ﴾ أي: تلعبون (١).\nقال أبو عبيدة: هو المكان المرتفع وأنشد لذي الرُّمَّة:\nطِرَاقُ الخَوَافِي مُشْرفٌ فَوقَ رِيعَةٍ ... نَدى لَيْلِه في رِيْشِهِ يَتَرَقرَقُ (٢) (٣)\nوفيه لغات (٤): رِيع ورَيع بكسر الراء وفتحها وجمعه رِيعَة (ورِياعٌ) (٥).\n\n<span data-type=\"title\" id=toc-3449>١٢٩ </span>- ﴿وَتَتَّخِذُونَ مَصَانِعَ﴾\n_________\n(١) وهذا الدليل غير ملزم إذا ربما أنهم بنوا تلك المواضع المرتفعة ليشرفوا على المارة والسابلة فيسخروا منهم ويعبثوا بهم، أو أن بنايتهم لها عبثٌ لا فائدة منها بل للتفاخر والإسراف.\n(٢) البيت في \"ديوانه\" ١/ ٤٨٨، \"جامع البيان\" للطبري ١٩/ ٩٣، \"تفسير غريب القرآن\" لابن قتيبة (٣١٨)، \"لسان العرب\" ٨/ ١٣٩ ريع. والخوافي: ما دون القوادم من جناح الطير.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٨.\n(٤) في (م)، (ح): لغتان.\n(٥) في الأصل و(م): وأرياع وهو خطأ والتصويب من (ح) و\"معجم مقاييس اللغة\" لابن فارس، \"لسان العرب\" لابن منظور، وانظر: \"معاني القرآن\" للفراء ٢/ ٢٨١، \"معاني القرآن\" للزجاج ٤/ ٩٦، \"جامع البيان\" للطبري ١٩/ ٩٤، \"تفسير ابن فورك\" ٢/ ٢٩/ ب، \"لسان العرب\" لابن منظور ٨/ ١٣٩ ريع، \"معجم مقاييس اللغة\" لابن فارس ٢/ ٤٦٧.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٥٩: اختلف المفسرون في (الريع) بما حاصله أنه المكان المرتفع عن جوادّ الطرق المشهورة، يبنون هناك بنيانًا محكمًا هائلًا باهرًا. وقال الطبري ١٩/ ٩٣: الريع كل مكان مشرف من الأرض مرتفع أو طريق أو واد.","vol":"20","page":93},{"text":"قال ابن عباس - ﵄ -: أبنية للماء (١).\nوقال مجاهد: قصورًا مشيدة (٢)، وروى معمر عنه: الحصون (٣).\nوقال ابن أبي نجيح عنه: بروج الحمام (٤).\nوقال قتادة: مآخذ الماء (٥). وقال الكلبي: منازل (٦).\nوقال عبد الرزاق: المصانع عندنا بلغة اليمن القصور العادية وواحدتها مَصنَعةٌ (٧).\n_________\n(١) هكذا في الأصل و(ح)، وفي (م) ومصادر تخريجه الآتية: أبنية، بدون: للماء.\nانظر: \"تفسير ابن حبيب\" ٢٢١/ ب، \"الكفاية\" للحيري ٢/ ٨٤/ ب، \"معالم التنزيل\" للبغوي ٦/ ١٢٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٧٩٤، وآدم (٥١٢) جميعهم من طريق ابن أبي نجيح عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٧٠ وزاد نسبته للفريابي وعبد بن حميد وابن المنذر.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٥ عن معمر عنه وأخرجه الطبري في \"جامع البيان\" ١٩/ ٩٥ من طريق عبد الرزاق به.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٥ عن مسلم عن رجل عنه وأخرجه ابن أبي حاتم من طريق ابن أبي نجيح عنه وذكره السيوطي في \"الدر المنثور\" ٥/ ١٧٠ وزاد نسبته للفريابي وسعيد بن منصور وابن أبي شيبة وعبد بن حميد وابن المنذر.\n(٥) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٧٤، والطبري في \"جامع البيان\" ١٩/ ٩٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٧٩٥ عنه.\nونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٣٠/ ب، وابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٤/ ب.\n(٦) بلا نسبة عند ابن فورك في \"تفسيره\" ٢/ ٣٠/ ب.\n(٧) نسبه إليه ابن حجر في \"فتح الباري\" ٨/ ٤٩٨. =","vol":"20","page":94},{"text":"﴿لَعَلَّكُمْ تَخْلُدُونَ﴾ قال ابن عباس (١) وقتادة (٢): يعني كأنكم تبقون فيها خالدين (٣).\nوقال ابن زيد: (لعل) استفهام، يعني: فهل تخلدون حين تبنون هذِه الأشياء (٤).\nوقال الفراء: كيما تخلدون (٥).\n\n<span data-type=\"title\" id=toc-3450>١٣٠ </span>- قوله ﷿ ﴿وَإِذَا بَطَشْتُمْ﴾ سطوتم وأخذتم ﴿بَطَشْتُمْ جَبَّارِينَ﴾ قتالين بغير حق.\n_________\n= وقاله الطبري في \"جامع البيان\" ١٩/ ٩٥ - ٩٦: والصواب من القول في ذلك أن يقال: إن المصانع جمع مصنعة والعرب تسمى كل بناء مصنعة، وجائز أن يكون ذلك البناء كان قصورًا وحصونًا مشيدة، وجائز أن يكون كان مآخذ للماء، ولا خبر يقطع العذر بأي ذلك كان ولا هو مما يدرك من جهة العقل فالصواب أن يقال فيه ما قال الله أنهم كانوا يتخذون مصانع.\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٧٩٥ كلاهما من طريق علي بن أبي طلحة عنه.\nوأخرجه البخاري في صحيحه تعليقًا عنه كما في رواية أبي ذر لصحيح البخاري.\nانظر \"فتح الباري\" لابن حجر ٨/ ٤٩٧.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٧٠ وزاد نسبته لابن المنذر.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٤، والطبري في \"جامع البيان\" ١٩/ ٩٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" عنه.\n(٣) وهذا القول نسبه الواحدي في \"الوسيط\" ٣/ ٣٥٩ لأكثر المفسرين.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٦ وابن أبي حاتم في \"تفسير القرآن العظيم\" عنه، وقد تفرد به من بين المفسرين، والأظهر الأول.\n(٥) \"معاني القرآن\" للفراء ٢/ ٢٨١.","vol":"20","page":95},{"text":"قال مجاهد: قتلًا بالسيف، وضربًا بالسوط (١).\nوالجبّار الذي يقتل ويضرب على الغضب (٢).\n\n<span data-type=\"title\" id=toc-3452>١٣٢ </span>- ﴿فَاتَّقُوا اللَّهَ وَأَطِيعُونِ <span data-type=\"title\" id=toc-3451>(١٣١) </span>وَاتَّقُوا الَّذِي أَمَدَّكُمْ بِمَا تَعْلَمُونَ (١٣٢)﴾\nثم ذكر ﵇ ما أعطاهم الله تعالى فقال:\n\n<span data-type=\"title\" id=toc-3455>١٣٥ </span>- ﴿أَمَدَّكُمْ بِأَنْعَامٍ وَبَنِينَ <span data-type=\"title\" id=toc-3453>(١٣٣) </span>وَجَنَّاتٍ وَعُيُونٍ <span data-type=\"title\" id=toc-3454>(١٣٤) </span>إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-3456>١٣٦ </span>- ﴿قَالُوا سَوَاءٌ عَلَيْنَا أَوَعَظْتَ﴾.\nروى العباس عن أبي عمرو، ونصير عن الكسائي: بإدغام الظاء في التاء (٣)، والباقون بالإظهار وهو الاختيار (٤).\n_________\n(١) أخرجه البستي في \"تفسيره\" (ص ٥٣٦) (٧٣٤)، وابن أبي حاتم من طريق ابن أبي نجيح عنه.\nوأخرجه الطبري في \"جامع البيان\" ١٩/ ٩٦ من طريق ابن جريج.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٧٠ وزاد نسبته لسعيد بن منصور وعبد بن حميد وابن المنذر.\n(٢) وهذا أحد استعمالاته في اللغة وهو راجع إلى المعنى الأوسع للجبار وهو التكبر يقال تجبر الرجل تكبّر، وأما الجبّار اسمًا لله ﷿ فهو بمعنى العلي الأعلى وبمعنى القهار وبمعنى الرؤوف الجابر للقلوب المنكسرة. انظر \"لسان العرب\" لابن منظور ٤/ ١١٣ جبر، \"الكافية الشافية\" بشرح محمد خليل هراس ٢/ ٩٥، \"النهج الأسمى\" للحمود ١/ ١٣٢، \"صفات الله\" للسقاف (٧٨).\n(٣) وهذِه القراءة شاذة وهي مروية من الطرق الشاذة عن أبي عمرو والكسائي.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٩٣)، \"الإقناع\" لابن الباذش ١/ ٢١٨.\n(٤) قال ابن الجزري في \"النشر في القراءات العشر\" ١/ ٢٢٠: وإظهارها -يعني =","vol":"20","page":96},{"text":"﴿أَمْ لَمْ تَكُنْ مِنَ الْوَاعِظِينَ﴾.\n\n<span data-type=\"title\" id=toc-3457>١٣٧ </span>- ﴿إِنْ هَذَا إِلَّا خُلُقُ الْأَوَّلِينَ (١٣٧)﴾\nقرأ أبو جعفر وابن كثير وأبو عمرو ويعقوب وأيوب بفتح الخاء وجزم اللام وهي قراءة ابن مسعود (١) وأصحابه، واختيار الكسائي وأبي عبيد وأبي حاتم (٢).\nكقوله: ﴿وَتَخْلُقُونَ إِفْكًا﴾ (٣) وقوله: ﴿إِنْ هَذَا إِلَّا اخْتِلَاقٌ﴾ (٤).\nومعناه: إن هذا إلا كذب الأولين وأساطيرهم وأحاديثهم (٥).\n_________\n= الظاء- مما لا خلاف عن هؤلاء الأئمة فيه. وقال ابن الباذش في الإقناع: وإدغام (أوعظت) فليس بمأخوذ به عند القراء وإن كان جائزا.\n(١) أخرج الطبري في \"جامع البيان\" ١٩/ ٩٨، والطبراني في \"المعجم الكبير\" ٩/ ١٣٧ (٨٦٧٦) من طريق سعيد بن منصور كلاهما عن يزيد بن هارون عن داود عن الشعبي عن علقمة عن ابن مسعود - ﵁ - أنه كان يقرأ: (إن هذا إلا خلق الأولين) شيء اختلقوه، قال في \"المجمع\" ٧/ ٨٥ رجاله رجال الصحيح.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٧٠ وزاد نسبته لسعيد بن منصور وابن أبي شيبة وعبد بن حميد وابن المنذر.\n(٢) انظر: \"السبعة\" لابن مجاهد (٤٧٢)، \"التيسير\" للداني (١٣٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٧٥)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٨.\n(٣) العنكبوت: ١٧.\n(٤) ص: ٧.\n(٥) وهو معنى قول مقاتل في \"تفسيره\" ٣/ ٢٧٤ وكذا ابن عباس وعلقمة ومجاهد وعطاء وعكرمة وابن زيد كما في \"جامع البيان\" للطبري ١٩/ ٩٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ٩/ ٢٧٩٧.","vol":"20","page":97},{"text":"وقرأ الباقون بضم الخاء واللام، أي: عادة الأولين من قبلنا (١) يعني: يعيشون ما عاشوا ثم يموتون ولا بعث ولا حساب وهذا تأويل قتادة (٢).\n\n<span data-type=\"title\" id=toc-3460>١٤٠ </span>- ﴿وَمَا نَحْنُ بِمُعَذَّبِينَ <span data-type=\"title\" id=toc-3458>(١٣٨) </span>فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ <span data-type=\"title\" id=toc-3459>(١٣٩) </span>وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ﴾.\n\n<span data-type=\"title\" id=toc-3468>١٤٨ </span>- قوله ﷿ ﴿كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ <span data-type=\"title\" id=toc-3461>(١٤١) </span>إِذْ قَالَ لَهُمْ أَخُوهُمْ صَالِحٌ أَلَا تَتَّقُونَ <span data-type=\"title\" id=toc-3462>(١٤٢) </span>إِنِّي لَكُمْ رَسُولٌ أَمِينٌ <span data-type=\"title\" id=toc-3463>(١٤٣) </span>فَاتَّقُوا اللَّهَ وَأَطِيعُونِ <span data-type=\"title\" id=toc-3464>(١٤٤) </span>وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ <span data-type=\"title\" id=toc-3465>(١٤٥) </span>أَتُتْرَكُونَ فِي مَا هَاهُنَا آمِنِينَ <span data-type=\"title\" id=toc-3466>(١٤٦) </span>فِي جَنَّاتٍ وَعُيُونٍ <span data-type=\"title\" id=toc-3467>(١٤٧) </span>وَزُرُوعٍ وَنَخْلٍ طَلْعُهَا﴾\n_________\n= ويحتمل وجهًا آخر وهو أن الكفار قالوا خَلْقُنا كخلقهم أي نموت كما ماتوا فلا انظر: \"معاني القرآن\" للفراء ٢/ ٢٨١، \"معاني القرآن\" للزجاج ٤/ ٩٧، \"تفسير غريب القرآن\" لابن قتيبة (٣١٩)، \"إعراب القرآن\" للنحاس ٣/ ١٨٧، \"الحجة\" لابن خالويه (٢٦٨)، \"الحجة\" لابن زنجلة (٥١٨)، \"الحجة\" للفارسي ٥/ ٣٦٥، \"الكشف\" لمكي ٢/ ١٥١، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٤٣، \"شرح الهداية\" ٢/ ٤٤٩.\n(١) وهي قراءة نافع وابن عامر وعاصم وحمزة وخلف وافقهم الأعمش. انظر: المراجع السابقة.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٥ وزاد نسبته لعبد بن حميد وابن المنذر.\nونسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والنحاس في \"معاني القرآن\" ٥/ ٩٤.","vol":"20","page":98},{"text":"ثمرها ﴿هَضِيمٌ﴾.\nقال ابن عباس - ﵄ -: لطيف ما دام في كُفُرّاه (١).\nومنه قيل: هضيم الكشح إذا كان لطيفًا وهضم الطعام، إذا لطف واستحال إلى شكله (٢).\nوقال عطية عنه: يانع نضيج (٣).\nوقال قتادة (٤) وعكرمة (٥): الرطب اللين.\nالحسن: رخوا (٦).\n[٢٠٥٠] أخبرنا أبو عبد الله بن فنجويه (٧)، قال: حدثنا عبيد الله بن\n_________\n(١) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢١/ ب، والحيري في \"الكفاية\" ٢/ ٨٥/ أ، والبغوي في \"معالم التنزيل\" ٦/ ١٢٤.\nوكفرّاه: بالضم وتشديد الراء وفتح الفاء وضمها هو وعاء الطلع وقشره الأعلى. انظر: \"لسان العرب\" لابن منظور ٥/ ١٤٩ كفر.\n(٢) انظر: \"لسان العرب\" لابن منظور ١٢/ ٦١٤ هضم، \"القاموس المحيط\" للفيروزآبادي ٤/ ٢٧٠، \"المعجم الوسيط\" ٢/ ٩٨٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ٩٩ من طريق عطية العوفي عنه.\n(٤) أخرجه عبد بن حميد عنه كما في \"الدر المنثور\" ٥/ ١٧١.\nونسبه إليه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٠١.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٠٠ عنه.\nونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٣١/ ب، والبغوي في \"معالم التنزيل\" ٦/ ١٢٤.\n(٦) أخرجه عبد بن حميد عنه كما في \"الدر المنثور\" للسيوطي ٥/ ١٧١.\nونسبه إليه ابن حبيب في \"تفسيره\" ٢٢٢/ أ، والحيري في \"الكفاية\" ٢/ ٨٥/ أ، والبغوي في \"معالم التنزيل\" ٦/ ١٢٤، وانظر \"تفسير الحسن\" ٢/ ١٧٨.\n(٧) ثقة صدوق، كثير الرواية للمناكير.","vol":"20","page":99},{"text":"محمد بن شنبة (١)، قال: حدثنا ابن ماهان (٢)، قال: حدثنا الطنافسي (٣)، قال: حدثنا وكيع (٤)، عن سلام (٥)، عن أبي إسحاق (٦)، عن أبي العلاء (٧): (طلعها هضيم) قال: مُذنّب (٨).\nوقال مجاهد: متهشم متفتت (٩) (وذلك حين يطلع تقبض عليه\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) علي بن محمد بن ماهان، لم أجده.\n(٣) علي بن محمد الطنافسي، ثقة عابد.\n(٤) ثقة حافظ عابد.\n(٥) سلام بن سليم الحنفي، ثقة متقن صاحب حديث.\n(٦) عمرو بن عبد الله أبو إسحاق السبيعي، ثقة مكثر عابد، اختلط بأخرة.\n(٧) يزيد بن عبد الله بن الشخير العامري، أبو العلاء البصري، روى عن: أبيه، والأحنف بن قيس، وعبد الله بن عمرو بن العاص، وعياض بن حمار، روى عنه: خالد الحذاء، وسعيد بن إياس الجريري، وسليمان التيمي، روى له الجماعة، ثقة، مات سنة (١١١ هـ).\nينظر: \"الثقات\" لابن حبان ٥/ ٥٣٢، \"تهذيب الكمال\" للمزي ٣٢/ ١٧٥، \"تقريب التهذيب\" لابن حجر (٧٧٤٠).\n(٨) [٢٠٥٠] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل، وابن ماهان لم أجده.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٠١ من طريق أبي الأحوص عن سلام به.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٦٢ عن أبي إسحاق عنه.\n(٩) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٠١ كلاهما من طريق ابن جريج عنه.\nوأخرجه الطبري في \"جامع البيان\" ١٩/ ٩٩ أيضًا، وآدم (٥١٢) كلاهما من طريق =","vol":"20","page":100},{"text":"فتهضمه فهو ما دام رطبًا فهو هضيم فإذا يبس فهو هشيم) (١).\nوقال أبو العالية: يتهشهش في الفم (٢).\nوقال الضحاك (٣) ومقاتل (٤): متراكم قد ركب بعضه بعضًا حتى هضم بعضه بعضًا وأصله من الكسرة (٥).\n\n<span data-type=\"title\" id=toc-3469>١٤٩ </span>- ﴿وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (١٤٩)﴾\nقرأ أهل الشام والكوفة: (فارهين) بالألف، وهي قراءة أصحاب عبد الله - ﵁ - واختيار أبي عبيد (٦).\n_________\n= ابن أبي نجيح عنه.\nوأخرجه البخاري في \"صحيحه\" معلقًا عنه في كتاب التفسير سورة الشعراء.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٧١ وزاد نسبته للفريابي وعبد بن حميد.\n(١) من (م)، (ح).\n(٢) نسبه إليه ابن حبيب في \"تفسيره\" ١/ ٢٢٢، والحيري في \"الكفاية\" ٢/ ٨٥/ أ.\n(٣) أخرجه البستي في \"تفسيره\" (ص ٥٣٦) (٧٣٥)، والطبري في \"جامع البيان\" ١٩/ ١٠٠ وابن أبي حاتم عنه.\nونسبه إليه النحاس في \"معاني القرآن\" ٥/ ٩٥.\n(٤) \"تفسير مقاتل\" ٣/ ٢٧٥ ونسبه إليه ابن حبيب والحيري.\n(٥) قال الطبري في \"جامع البيان\" ١٩/ ١٠٠ وأولى الأقوال في ذلك بالصواب أن يقال: الهضيم هو المتكسر من لينه ورطوبته وذلك من قولهم: هضم فلان حقه إذا انتقصه وتحيّفه، فكذلك الهضم في الطلع إنما هو التنقص منه من رطوبته ولينه إما بمس الأيدي وإما بركوب بعضه بعضًا، وأصله مفعول صرف إلى فعيل.\n(٦) وهي قراءة ابن عامر وعاصم وحمزة والكسائي وخلف وافقهم الأعمش.\nانظر: \"السبعة\" لابن مجاهد (٤٧٢)، \"التيسير\" للداني (١٣٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٦، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣١٩.","vol":"20","page":101},{"text":"أي: حاذقين بنحتها (١).\nقال عطية (٢) وعبد الله بن شداد: متخيرين لمواضع نحتها.\nوقرأ الباقون: (فرهين) بغير ألف وهي (٣) اختيار أبي حاتم (٤) واختلفوا في معناه.\nفقال ابن عباس - ﵄ -: أشرين (٥).\nوقال الضحاك: كيِّسين (٦).\n_________\n(١) وهو مروي عن أبي طلحة عن ابن عباس وأبي صالح ومعاوية بن قرة والضحاك ومنصور بن المعتمر وقال به مقاتل في \"تفسيره\" ٣/ ٢٧٥ والفراء في \"معاني القرآن\" ٢/ ٢٨٢.\nوانظر: \"الحجة\" لابن خالويه (٢٦٨)، \"الحجة\" للفارسي ٥/ ٣٦٦، \"الحجة\" لابن زنجلة (٥١٩)، \"شرح الهداية\" ٢/ ٤٤٩، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٤٤، \"الكشف\" لمكي ٢/ ١٥١، \"جامع البيان\" للطبري ١٩/ ١٠٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ٩/ ٢٨٠٢، \"معاني القرآن\" للنحاس ٥/ ٩٦.\n(٢) أخرجه عبد بن حميد عنه كما في \"الدر المنثور\" للسيوطي ٥/ ١٧٢ بلفظ متجبرين.\n(٣) في (م)، (ح): وهو.\n(٤) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٢/ أ، وانظر: السبعة لابن مجاهد (٤٧٢)، \"التيسير\" للداني (١٣٥)، \"المبسوط في القراءات العشر\" لابن مهران (٢٧٥)، \"النشر في القراءات العشر\" ٢/ ٣٣٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٠٣ كلاهما من طريق العوفي عنه، وذكره السيوطي في \"الدر المنثور\" ٥/ ١٧٢ وزاد نسبته لعبد بن حميد.\n(٦) أخرجه البستي في \"تفسيره\" (٥٣٧) (٧٣٧)، والطبري في \"جامع البيان\" ١٩/ ١٠١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٠٣ جميعهم عنه. ونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٣١/ ب، وابن حبيب في \"تفسيره\" ٢٢٢/ أ.","vol":"20","page":102},{"text":"وقال قتادة: معجبين بصنعكم (١). وقال مجاهد: شرهين (٢).\nوقال عكرمة: ناعمين (٣).\nوقال السدي: متجبرين (٤). وقال ابن زيد: أقوياء (٥).\nوقال الكسائي: بطرين (٦). وقال أبو عبيدة: مرحين (٧).\nوقال الأخفش: فرحين، والعرب تعاقب بين الهاء والحاء مثل مدحته ومدهته (٨).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٥، والبستي في \"تفسيره\" (٥٣٧) (٧٣٨)، والطبري في \"جامع البيان\" ١٩/ ١٠١ وابن أبي حاتم في \"تفسير القرآن العظيم\" عنه. وذكره السيوطي في \"الدر المنثور\" ٥/ ١٧٢ وزاد نسبته لعبد ابن حميد وابن المنذر. ونسبه إليه ابن حبيب والحيري.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٠١ وابن أبي حاتم عنه.\nوذكره السيوطي في \"الدر المنثور\" وزاد نسبته للفريابي وعبد بن حميد وابن المنذر.\n(٣) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٢/ أ، والحيري في \"الكفاية\" ٢/ ٨٥/ أ، والبغوي في \"معالم التنزيل\" ٦/ ١٢٥.\n(٤) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٢/ أ، والحيري في \"الكفاية\" ٢/ ٨٥/ أ، والبغوي في \"معالم التنزيل\" ٦/ ١٢٥.\n(٥) أخرجه الطبري في \"جامع البيان\" عنه ١٩/ ١٠١.\n(٦) نسبه إليه الحيري في \"الكفاية\" ٢/ ٨٥/ أ.\n(٧) نسبه إليه البغوي في \"معالم التنزيل\" ٦/ ١٢٥.\nوالذي في \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٨ قال: فارهين حاذقين، وقال آخرون: فارهين أي مرحين.\n(٨) لم أقف عليه في \"معاني القرآن\" له.\nونسبه إليه ابن حبيب في \"تفسيره\" ٢٢٢/ أ، والحيري في \"الكفاية\" ٢/ ٨٥/ أ، والبغوي في \"معالم التنزيل\" ٦/ ١٢٥. وبلا نسبة في \"تفسير غريب القرآن\" لابن =","vol":"20","page":103},{"text":"ويجوز أن تكون فرهين وفارهين، بمعنى واحد مثل قوله ﴿عِظَامًا نَخِرَةً﴾ (وناخره) (١) ونحوها (٢).\n\n<span data-type=\"title\" id=toc-3471>١٥١ </span>- ﴿فَاتَّقُوا اللَّهَ وَأَطِيعُونِ <span data-type=\"title\" id=toc-3470>(١٥٠) </span>وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ (١٥١)﴾ المشركين.\n\n<span data-type=\"title\" id=toc-3473>١٥٣ </span>- ﴿الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ <span data-type=\"title\" id=toc-3472>(١٥٢) </span>قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ (١٥٣)﴾\nالمسحورين المخدوعين، عن مجاهد (٣) وقتادة (٤).\n_________\n= قتيبة (٣١٩)، \"تأويل مشكل القرآن\" لابن قتيبة (٤٩١).\nفتكون هنا الهاء مبدلة من الحاء، والفرح يكون في السرور ويكون في الشر. قال تعالى: ﴿إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ﴾ [القصص: ٧٦].\n(١) النازعات: ١١، وهما قراءاتان سبعيتان فقرأ أبو بكر وحمزة والكسائي بألف بعد النون (ناخرة) والباقون بقصرها وهما لغتان. انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٧.\n(٢) وهذا مذهب أبي عبيدة وقطرب وقال به الطبري في \"جامع البيان\" ١٩/ ١٠١.\nانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٨٩، \"معاني القرآن\" للنحاس ٥/ ٩٧، \"إعراب القرآن\" للنحاس ٣/ ١٨٨، \"جامع البيان\" للطبري ١٩/ ١٠١، \"تفسير ابن حبيب\" ٢٢٢/ أ.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٠٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٠٤، وآدم (٥١٣). جميعهم من طريق ابن أبي نجيح عنه، وأخرجه الطبري في \"جامع البيان\" ١٩/ ١٠٢ أيضًا من طريق ابن جريج عنه. وأخرجه البخاري في \"صحيحه\" معلقًا عنه في (كتاب التفسير سورة الشعراء).\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٧٢ وزاد نسبته للفريابي وابن أبي شيبة وعبد بن حميد وابن المنذر.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٥ عن معمر عنه ومن طريقه أخرجه الطبري في \"جامع البيان\" ١٩/ ١٠٢ وذكره السيوطي في \"الدر المنثور\" وزاد نسبته لعبد بن حميد. =","vol":"20","page":104},{"text":"روى (١) الكلبي (٢) عن أبي صالح (٣) عن ابن عباس - ﵄ -: من المخلوقين المعللين بالطعام والشراب (٤). وأنشد الكلبي قول لبيد:\nفَإنْ تَسْأَلينَا فيمَ نحنُ فإنَّنا ... عَصَافيرُ مِنْ هذا الأنَامِ المُسَحَّرِ (٥)\n_________\n= ونسبه إليه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٠٤، وهذا القول رجحه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٦٣، أي إنما أنت بقولك هذا مسحور لا عقل لك. قلت: وهو كما قال، ولأنه المتبادر من معنى السحر في اللغة، ولأن هذِه الفرية قيلت لعدد من الأنبياء من آخرهم محمد - ﷺ - قالوا عنه مسحور.\n(١) في (م): وقال.\n(٢) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٣) مولى أم هانى، ضعيف يرسل.\n(٤) الحكم على الإسناد:\nالكلبي متهم بالكذب، وأبو صالح ضعيف يرسل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٩/ ١٠٢ من طريق موسى بن عمرو عن أبي صالح عن ابن عباس، ولم أجد ترجمة موسى بن عمرو، ولعله موسى بن عمير القرشي فقد أخرجه ابن عساكر في \"تاريخ دمشق\" ٢٣/ ٧٠ من طريق موسى بن عمير، عن أبي صالح، عن ابن عباس به.\nوموسى بن عمير القرشي، قال ابن حجر في \"تقريب التهذيب\" (٧٠٤٦): متروك.\nوذكره السيوطي في \"الدر المنثور\" وزاد نسبته لعبد بن حميد وابن المنذر والخطيب من طرق عن ابن عباس، ونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٣٢/ أ، والبغوي في \"معالم التنزيل\" ٦/ ١٢٥.\n(٥) البيت في \"ديوانه\" (ص ٥٦)، وفي \"مجاز القرآن\" لأبي عبيدة ١/ ٣٨١، و\"جامع البيان\" للطبري ١٩/ ١٠٣، و\"لسان العرب\" لابن منظور ٤/ ٣٤٩ سحر. والشاهد قوله: (المُسَحَّر).","vol":"20","page":105},{"text":"وقال آخر:\nونُسْحَرُ بالطَّعامِ وبالشِّرابِ (١)\nأي نُعلَّل ونُخْدع وهو على هذين القولين من السِحْر بكسر السين (٢).\nوقال بعضهم هو من السَّحْر بفتح السين أي أصحاب الرئة (٣)، يدل عليه قوله.\n\n<span data-type=\"title\" id=toc-3474>١٥٤ </span>- ﴿مَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا فَأْتِ بِآيَةٍ﴾\nعلى صحة ما تقول ﴿إِنْ كُنْتَ مِنَ الصَّادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-3475>١٥٥ </span>- ﴿قَالَ هَذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ﴾\nحظ ونصيب (٤) من الماء ﴿وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ﴾.\n\n<span data-type=\"title\" id=toc-3476>١٥٦ </span>- ﴿وَلَا تَمَسُّوهَا بِسُوءٍ﴾ بِعَقْر ﴿فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ﴾.\n_________\n(١) البيت لامرئ القيس في \"ديوانه\" (٤٣)، وصدره:\nأرنا موضعين لأمر غيب\nوفي \"لسان العرب\" لابن منظور ٤/ ٣٤٩ سحر.\n(٢) وهو قول الأكثرين.\n(٣) قاله أبو عبيدة، وأُنكر عليه، قال ابن قتيبة في \"تفسير غريب القرآن\" (٢٥٥): ولست أدري ما اضطره إلى هذا التفسير المستكره وقد سبق التفسير من السلف بما لا استكراه فيه.\nوانظر: \"معاني القرآن\" للزجاج ٤/ ٩٧، \"معاني القرآن\" للنحاس ٥/ ٩٧، \"جامع البيان\" للطبري ١٩/ ١٠٣، \"لسان العرب\" لابن منظور ٤/ ٣٥١.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٢٧٢، \"إعراب القرآن\" للنحاس ٣/ ١٨٨، \"جامع البيان\" للطبري ١٩/ ١٠٤.","vol":"20","page":106},{"text":"<span data-type=\"title\" id=toc-3477>١٥٧ </span>- ﴿فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ (١٥٧)﴾\nعلى عقرها حين رأوا العذاب.\n\n<span data-type=\"title\" id=toc-3478>١٥٨ </span>- ﴿فَأَخَذَهُمُ الْعَذَابُ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ (١٥٨) وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ﴾.\n\n<span data-type=\"title\" id=toc-3480>١٦٠ </span>- ﴿كَذَّبَتْ قَوْمُ لُوطٍ الْمُرْسَلِينَ (١٦٠) إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلَا تَتَّقُونَ <span data-type=\"title\" id=toc-3481>(١٦١) </span>إِنِّي لَكُمْ رَسُولٌ أَمِينٌ <span data-type=\"title\" id=toc-3482>(١٦٢) </span>فَاتَّقُوا اللَّهَ وَأَطِيعُونِ <span data-type=\"title\" id=toc-3483>(١٦٣) </span>وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ <span data-type=\"title\" id=toc-3484>(١٦٤) </span>أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَالَمِينَ <span data-type=\"title\" id=toc-3485>(١٦٥) </span>وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِنْ أَزْوَاجِكُمْ بَلْ أَنْتُمْ قَوْمٌ عَادُونَ <span data-type=\"title\" id=toc-3486>(١٦٦)﴾ </span>مجاوزون الحلال إلى الحرام.\n\n<span data-type=\"title\" id=toc-3487>١٦٧ </span>- ﴿قَالُوا لَئِنْ لَمْ تَنْتَهِ يَالُوطُ لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ (١٦٧)﴾ من بلدنا.\n\n<span data-type=\"title\" id=toc-3488>١٦٨ </span>- ﴿قَالَ إِنِّي لِعَمَلِكُمْ﴾\nيعني اللواطة: ﴿مِنَ الْقَالِينَ﴾ المبغضين (١) ثم دعا ﵇ فقال:\n\n<span data-type=\"title\" id=toc-3490>١٧٠ </span>- ﴿رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ <span data-type=\"title\" id=toc-3489>(١٦٩) </span>فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ (١٧٠)﴾ عند نزول العذاب.\n\n<span data-type=\"title\" id=toc-3491>١٧١ </span>- ﴿إِلَّا عَجُوزًا فِي الْغَابِرِينَ (١٧١)﴾ وهي امرأة لوط ﵇ بقيت في العذاب والهلاك\n\n<span data-type=\"title\" id=toc-3492>١٧٢ </span>- ﴿ثُمَّ دَمَّرْنَا الْآخَرِينَ (١٧٢) وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا فَسَاءَ مَطَرُ الْمُنْذَرِينَ (١٧٣)﴾.\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٤/ ٩٩، \"معاني القرآن\" للنحاس ٥/ ٩٩، \"تفسير غريب القرآن\" لابن قتيبة (٣٢٠).","vol":"20","page":107},{"text":"[٢٠٥١] أخبرنا عبد الله بن حامد الوزان (١)، قال: أخبرنا مكي بن عبدان (٢)، قال: حدثنا عبد الرحمن بن بشر (٣)، قال: حدثنا موسى (٤) قال: سألت الحكم (٥) فقلت له: قوله ﷿: ﴿وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا فَسَاءَ مَطَرُ الْمُنْذَرِينَ﴾؟ قال: سمعت وهب بن منبه (٦) يقول: الكبريت والنار (٧).\n\n<span data-type=\"title\" id=toc-3495>١٧٥ </span>- ﴿إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ <span data-type=\"title\" id=toc-3494>(١٧٤) </span>وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ﴾.\n\n<span data-type=\"title\" id=toc-3496>١٧٦ </span>- قوله ﷿: ﴿كَذَّبَ أَصْحَابُ الْأَيْكَةِ﴾ الغيضة (٨).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) المحدث الثقة المتقن.\n(٣) ابن الحكم العبدي، ثقة.\n(٤) موسى بن عبد العزيز العدني، صدوق سيء الحفظ.\n(٥) الحكم بن أبان العدني أبو عيسى، صدوق عابد وله أوهام.\n(٦) اليماني، ثقة.\n(٧) [٢٠٥١] الحكم على الإسناد:\nإسناده ضعيف، شيخ المصنف لم يذكر بجرح أو تعديل، وموسى سيئ الحفظ، والحكم له أوهام.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨١٠ عن أبيه عن أحمد بن عبد العزيز المروزي عن موسى بن عبد العزيز به.\nوذكره السيوطي في \"الدر المنثور\" ٣/ ١٨٦ عن وهب بن منبه.\n(٨) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨١٠ كلاهما من طريق علي بن أبي طلحة عن ابن عباس قال: أصحاب الغيضة، وروي عن سعيد بن جبير وقتادة مثل ذلك.\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (٣٢٠)، \"معاني القرآن\" للنحاس ٥/ ١٠٠، \"تفسير ابن فورك\" ٢/ ٣٢/ ب، \"تفسير ابن حبيب\" ٢٢٢/ ب.\nوالغيضة: الشجر الملتف \"لسان العرب\" لابن منظور ٧/ ٢٠٢ غيض.","vol":"20","page":108},{"text":"وهم قوم شعيب، والْلَّيكة والأيكة لغتان قُرئتا جميعًا، وفي سورة ص فقط (١).\n﴿الْمُرْسَلِينَ﴾ قال ابن زيد: بعث الله تعالى شعيبًا إلى قومه أهل مدين وإلى أهل البادية وهم أصحاب الأيكة (٢).\n_________\n(١) ورد ذكر الأيكة في القرآن في أربعة مواضع في الحجر، آية (٧٨) وهنا في الشعراء وفي ص آية (١٣)، وفي ق آية (١٤).\nفأما التي في الشعراء وص فنافع وابن كثير وابن عامر وأبو جعفر ووافقهم ابن محيصن يقرؤونهما (لَيْكةَ) بلام مفتوحة بلا ألف قبلها ولا همز بعدها وفتح تاء التأنيث على وزن (فَعْلَة) وكذلك رسمت في جميع المصاحف.\nوالباقون (الأيكة) بهمزة وصل وسكون اللام وبعدها همزة مفتوحة وبكسر التاء فيهما، وأما التي في الحجر و(ق) فقد اتفقوا على قراءتهما على (الأيكة) بالهمز لإجماع المصاحف على ذلك.\nانظر: \"السبعة\" لابن مجاهد (٤٧٣)، \"التيسير\" للداني (١٣٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٦، \"إتحاف فضلاء البشر\" للدمياطي ٩/ ٣١٢، \"الحجة\" لابن خالويه (٢٠٨)، \"الحجة\" للفارسي (٣٦٧)، \"الحجة\" لابن زنجلة (٥١٩)، \"شرح الهداية\" ٢/ ٤٤٩، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٤٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٠٧ عنه.\nوهذا القول مروي عن عكرمة وقتادة وروي مرفوعًا عن النبي - ﷺ -، فقد أخرج عثمان بن أبي شيبة ومن طريقه ابن عساكر في \"تاريخ دمشق\" كما في \"العلل\" لابن أبي حاتم ٢/ ٩٧، و\"تفسير القرآن العظيم\" لابن كثير ١/ ٣٦٦٠ عن عبد الله بن عمرو قال: قال رسول الله - ﷺ -: \"إن قوم مدين وأصحاب الأيكة أمتان بعث الله إليهما شعيبًا النبي ﵇\".\nوعمدة من قال بهذا القول:\n١ - أن الله قال هنا: ﴿إِذْ قَالَ لَهُمْ شُعَيْبٌ﴾ ولم يقل أخوهم كما في قوله: ﴿وَإِلَى =","vol":"20","page":109},{"text":"<span data-type=\"title\" id=toc-3497>١٧٧ </span>- ﴿إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ (١٧٧)﴾\nولم يقل أخوهم شعيب لأنه لم يكن من أصحاب الأيكة في النسب، فلما ذكر مدين قال أخاهم شعيبًا لأنه كان منهم (١).\n_________\n= مَدْيَنَ أَخَاهُمْ شُعَيْبًا﴾.\n٢ - أنه ذكر هنا عذابهم بيوم الظلة وذكر في أهل مدين الرجفة والصيحة.\n٣ - الحديث المرفوع عن النبي - ﷺ -.\nوالصحيح أنهم أمة واحدة وصفوا في كل مقام بشيء، ولهذا وعظ هؤلاء وأمرهم بوفاء المكيال والميزان كما في قصة مدين سواء بسواء فدل ذلك على أنهما أمة واحدة. \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٣٦٧.\nوأما من قال إن أصحاب الأيكة أمة أخرى غير أهل مدين فقول ضعيف والجواب عن أدلتهم:\n١ - أنه لم يقل أخوهم شعيب هنا بسبب المعنى الذي نسبوا إليه وهو عبادة الأيكة فلا تناسب ذكر الأخوة بعد هذا وإن كان في النسب لا في الدين.\n٢ - أن تنوع العذاب لا يلزم منه تنوع المعذبين وإلا للزم أن يكونوا ثلاث أمم لأنه ذكر في قوم شعيب الصيحة والرجفة والظلة، فالصحيح أنهم أمة واحدة اجتمعت عليهم هذِه الأصناف من العذاب وذكر في كل موضع ما يناسب السياق.\n٣ - أما الحديث المرفوع فهو لا يصح عن النبي - ﷺ - ففي إسناده ربيعة بن سيف الحميري صدوق له مناكير \"تقريب التهذيب\" لابن حجر (١٩١٦) وفيه معاوية بن هشام القصار صدوق له أوهام \"تقريب التهذيب\" لابن حجر (٦٨١٩) وعدوا هذِه الرواية من أوهامه كما في \"العلل\" لابن أبي حاتم ٢/ ٩٧، \"ميزان الاعتدال\" للذهبي ٤/ ١٣٨.\nوقال ابن كثير بعد إيراده لهذا الحديث: وهذا غريب وفي رفعه نظر والأشبه أن يكون موقوفًا.\n(١) قاله مقاتل في \"تفسيره\" ٣/ ٢٧٨ وهذا يؤيد أنهما أمتان.","vol":"20","page":110},{"text":"<span data-type=\"title\" id=toc-3498>١٧٨ </span>- ﴿إِنِّي لَكُمْ رَسُولٌ أَمِينٌ (١٧٨) فَاتَّقُوا اللَّهَ وَأَطِيعُونِ <span data-type=\"title\" id=toc-3499>(١٧٩) </span>وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ﴾.\nوإنما كانت دعوة الأنبياء ﵈ كلهم فيما أخبر الله تعالى عنهم على صيغة واحدة للإخبار بأن الحق الذي يدعون إليه واحد وأنهم متفقون على الأمر بالتقوى والطاعة والإخلاص والعبادة والامتناع من أخذ الأجر على الدعوة وتبليغ الرسالة.\n\n<span data-type=\"title\" id=toc-3501>١٨١ </span>- ﴿أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ (١٨١)﴾\nالناقصين للكيل والوزن.\n\n<span data-type=\"title\" id=toc-3504>١٨٤ </span>- ﴿وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ <span data-type=\"title\" id=toc-3502>(١٨٢) </span>وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ <span data-type=\"title\" id=toc-3503>(١٨٣) </span>وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ﴾ الخليقة (١) ﴿الْأَوَّلِينَ﴾.\nوالجِبّلُ: الخَلْقُ، قال الشاعر:\nوالموتُ أَعَظَمُ حادثٍ ... مِمّا يَمرُّ عَلى الجبِلَّة (٢)\n_________\n(١) أخرجه الطبري في \"تفسيره\" ١٩/ ١٠٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٨١٣ كلاهما من طريق علي بن أبي طلحة عن ابن عباس ﵄، وأخرجاه أيضًا عن مجاهد وابن زيد.\nوقال المصنف في \"عرائس المجالس\" (١٤٦)، قال ابن عباس وغيره فذكر نحوه.\n(٢) البيت بلا نسبة في \"تفسير غريب القرآن\" لابن قتيبة (٣٢٠)، \"الكفاية\" للحيري ٢/ ٨٦/ أ، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٣٦.\nوانظر: \"لسان العرب\" لابن منظور ١١/ ٩٨ جبل.","vol":"20","page":111},{"text":"<span data-type=\"title\" id=toc-3508>١٨٨ </span>- قوله ﴿قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ <span data-type=\"title\" id=toc-3505>(١٨٥) </span>وَمَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ <span data-type=\"title\" id=toc-3506>(١٨٦) </span>فَأَسْقِطْ عَلَيْنَا كِسَفًا مِنَ السَّمَاءِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ <span data-type=\"title\" id=toc-3507>(١٨٧) </span>قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ (١٨٨)﴾\nوهو مجازيكم به وما عليَّ إلا الدعوة.\n\n<span data-type=\"title\" id=toc-3509>١٨٩ </span>- ﴿فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ﴾\nوذلك أن الله تعالى حبس عنهم الريح سبعة أيام، وسلط عليهم الحر، حتى أخذ بأنفاسهم ولم ينفعهم ظل ولا ماء، وكانوا يدخلون الأسراب (١) ليتبردوا فيها، فإذا دخلوها وجدوها أشد حرًا من الظاهر، فخرجوا هرابًا إلى البرية، فأظلتهم سحابة هي الظلة فوجدوا لها بردًا ونسيمًا، فنادى بعضهم بعضًا حتى إذا اجتمعوا تحتها أمطرت عليهم نارًا فاحترقوا (٢) (٣).\nقال قتادة: بعث الله تعالى شعيبًا ﵇ إلى اثنتين (٤) أصحاب الأيكة\n_________\n(١) جمع سَرَب وهو الحفير تحت الأرض، وقيل بيت تحت الأرض.\nانظر: \"لسان العرب\" لابن منظور ١/ ٤٦٦.\n(٢) في (ح): فأحرقتهم.\n(٣) أخرج الطبري في \"جامع البيان\" ١٩/ ١١٠ من طريق يزيد الباهلي عن ابن عباس نحوه.\nوأخرج ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨١٦ نحوه عن الحسن وسعيد بن جبير، وقال به مقاتل في \"تفسيره\" ٣/ ٢٧٩.\nونسبه الواحدي في، الوسيط\" ٣/ ٣٦٢ للمفسرين.\n(٤) في (ح): أمتين.","vol":"20","page":112},{"text":"وأهل مدين، فأما أصحاب الأيكة فأهلكوا بالظلة، وأما أهل مدين فأخذتهم الصيحة، صاح بهم جبريل ﵇ صيحة فهلكوا جميعًا (١).\n[٢٠٥٢] أخبرنا (٢) الحسين بن محمد بن فنجويه (٣)، قال: حدثنا موسى بن محمد (٤)، قال: حدثنا الحسن بن علويه (٥)، قال: حدثنا إسماعيل بن عيسى (٦)، قال: حدثنا المسيب (٧)، عن برد الحريري (٨)، قال: سلط الحر عليهم سبعة أيام ولياليهن ثم رفع لهم جبل من بعيد فأتاه رجل منهم فإذا تحته أنهار وعيون وماء بارد، فتمكن تحته وأخذ ما يكفيه ثم جاء إلى أهل بيته فآذنهم فجاءوا فأخذوا ما\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ١١٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨١٦ كلاهما بنحوه عنه.\nونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٣٣/ أ، وانظر \"عرائس المجالس\" للمؤلف وهذا القول مروي عن ابن زيد وعكرمة وهو قول ضعيف كما سبق والصواب أنهم أمة واحدة.\n(٢) في (م)، (ح): وأخبرني.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) الحسن بن علي بن علويه القطان، ثقة.\n(٦) إسماعيل بن عيسى العطار، ضعفه الأزدي، وصححه غيره.\n(٧) المسيب بن شريك أبو سعيد التميمي، متروك.\n(٨) برد بياع الحرير كوفي ذكره ابن حبان في \"الثقات\" ينظر: \"التاريخ الكبير\" للبخاري ٢/ ١٣٤، \"الجرح والتعديل\" ٢/ ٤٢٢، \"الثقات\" لابن حبان ٦/ ١١٤، \"الأنساب\" للسمعاني ٤/ ١٣٨.","vol":"20","page":113},{"text":"يكفيهم وتمكنوا، ثم آذن بقية الناس فاجتمعوا تحته كلهم فلم يغادر منهم أحدًا، فوقع ذلك الجبل عليهم، فذلك قوله تعالى: ﴿فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ﴾ (١).\n﴿إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-3510>١٩٠ </span>- ﴿إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-3511>١٩١ </span>- ﴿وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ﴾\n\n<span data-type=\"title\" id=toc-3513>١٩٣ </span>- قوله ﷿: ﴿وَإِنَّهُ﴾\nيعني: القرآن ﴿لَتَنْزِيلُ رَبِّ الْعَالَمِينَ <span data-type=\"title\" id=toc-3512>(١٩٢) </span>نَزَلَ بِهِ الرُّوحُ الْأَمِينُ﴾\nقرأ الحجازيون وأبو عمرو بتخفيف الزاي، ورفع الحاء والنون (٢).\nيعنون: نزل جبريل ﵇ بالقرآن (٣).\n_________\n(١) [٢٠٥٢] الحكم على الإسناد:\nإسناده ضعيف جدا، فيه المسيب بن شريك متروك.\nالتخريج:\nأورده البغوي في \"معالم التنزيل\" ٣/ ٢٥٨، ونسبه ليزيد الجريري.\n(٢) وهي قراءة ابن كثير ونافع وأبي عمرو وحفص عن عاصم وأبي جعفر وافقهم ابن محيصن.\nانظر: \"السبعة\" لابن مجاهد (٤٧٣)، \"التيسير\" للداني (١٣٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٦، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٢٠، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٦)، \"إعراب القرآن\" للنحاس ٣/ ١٩١، \"تفسير ابن حبيب\" ٢٢٢/ ب.\n(٣) انظر \"الحجة\" لابن خالويه (٢٦٨)، \"الحجة\" للفارسي ٥/ ٣٦٨، \"الحجة\" لابن =","vol":"20","page":114},{"text":"وقرأ الآخرون (١) بتشديد الزاي وفتح الحاء والنون، أي: نزّل الله تعالى به جبريل ﵇ وهذا (٢) اختيار أبي عبيد وأبي حاتم؛ لقوله: ﴿وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ (١٩٢)﴾ وهو مصدر نزل (٣).\n\n<span data-type=\"title\" id=toc-3514>١٩٤ </span>- ﴿عَلَى قَلْبِكَ﴾\nيا محمد حتى وعيته ﴿لِتَكُونَ مِنَ الْمُنْذِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-3515>١٩٥ </span>- ﴿بِلِسَانٍ﴾ أي: نزل بلسان ﴿عَرَبِيٍّ مُبِينٍ﴾.\n\n<span data-type=\"title\" id=toc-3516>١٩٦ </span>- ﴿وَإِنَّهُ﴾\nيعني: ذكر القرآن وخبره، عن أكثر المفسرين. وقال مقاتل: يعني ذكر محمد - ﷺ - ونعته (٤).\n﴿لَفِي زُبُرِ﴾ كتب ﴿الْأَوَّلِينَ﴾ قرأ الأعمش: (زبر) بجزم الباء، وغيره بالرفع (٥).\n_________\n= زنجلة (٥٢٠)، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٤٥، \"شرح الهداية\" ٢/ ٤٥٠، \"الكشف\" لمكي ٢/ ١٥١.\n(١) إلا حفصًا عن عاصم كما سبق.\n(٢) في (م)، (ح): وهو.\n(٣) والقراءتان سبعيتان وهما بمعنى واحد لأن جبريل ﵇ نزل بالقرآن على النبي - ﷺ - ولا ينزل به إلا بإذن الله تعالى.\nانظر: المراجع السابقة.\n(٤) \"تفسير مقاتل\" ٣/ ٥٤/ ب.\nوقاله ابن حبيب في \"تفسيره\" ٢٢٢/ ب، والحيري في \"الكفاية\" ٢/ ٨٦/ ب.\n(٥) في (م)، (ح): رفع.","vol":"20","page":115},{"text":"<span data-type=\"title\" id=toc-3517>١٩٧ </span>- ﴿أَوَلَمْ يَكُنْ لَهُمْ آيَةً﴾\nقرأ ابن عامر: ﴿تَكُنْ﴾ بالتاء ﴿آيَةٌ﴾ رفع (١) وغيره ﴿يَكُنْ﴾ بالياء ﴿آيَةً﴾ بالنصب (٢). ومعنى الآية: أو لم يكن لهؤلاء المتكبرين دلالة وعلامة.\n﴿أَنْ يَعْلَمَهُ﴾ يعني: محمدًا - ﷺ - ﴿عُلَمَاءُ بَنِي إِسْرَائِيلَ﴾ عبد الله بن سلام وأصحابه - ﵁ - (٣). قال ابن عباس - ﵄ -: بعث أهل مكة إلى اليهود وهم بالمدينة فسألوهم عن محمد - ﷺ - فقالوا: إن هذا لزمانه، وإنا لنجد في التوراة نعته وصفته وكان ذلك آية لهم على صدقه (٤).\n_________\n(١) في (م)، (ح): بالرفع.\n(٢) وانظر: \"السبعة\" لابن مجاهد (٤٧٣)، \"التيسير\" للداني (١٣٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٧٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٦، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٢٠ - ٢٣١، \"شرح الهداية\" ٢/ ٤٥٠، \"الحجة\" للفارسي ٥/ ٣٦٩، \"الموضح في القراءات\" لابن أبي مريم ٢/ ٩٤٢.\n(٣) أخرج البستي في \"تفسيره\" (٥٤٣) (٧٥٣)، والطبري في \"جامع البيان\" ١٩/ ١١٣، وآدم (٥١٤)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨١٩ جميعهم من طريق ابن أبي نجيح عن مجاهد قال: عبد الله بن سلام وغيره من علمائهم. ونسبه ابن فورك أيضًا في \"تفسيره\" ٢/ ٣٣/ ب لابن عباس وقتادة، وقال به مقاتل في \"تفسيره\" ٣/ ٢٨٠.\nوأخرج ابن أبي حاتم عن عطية قال: كانوا خمسة أسد وأسيد وابن يامين وثعلبة وعبد الله بن سلام.\n(٤) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٢/ ب، والحيري في \"الكفاية\" ٢/ ٨٦/ ب، والبغوي في \"معالم التنزيل\" ٦/ ١٢٩، وابن الجوزي في \"زاد المسير\" ٦/ ١٤٥. وقال ابن تيمية \"الجواب الصحيح\" ١/ ٣٤٠: والأخبار بمعرفة أهل الكتاب بصفة محمد - ﷺ - عندهم في الكتب المتقدمة متواترة عنهم.","vol":"20","page":116},{"text":"<span data-type=\"title\" id=toc-3518>١٩٨ </span>- قوله ﷿: ﴿وَلَوْ نَزَّلْنَاهُ﴾ يعني: القرآن ﴿عَلَى بَعْضِ الْأَعْجَمِينَ﴾\nهو جمع الأعجم وهو الذي لا يفصح ولا يحسن العربية، وإن كان منسوبًا إلى العرب وتأنيثه وجمعه عجم، ومنه قيل للبهائم: عجم لأنها لا تتكلم. قال النبي - ﷺ -: \"العَجْمَاءَ جُرْحُهَا جُبَارٌ\" (١). فإذا أردت أنها منسوب إلى العجم قلت: عجمي (٢).\n[٢٠٥٣] أخبرنا أبو عبد الله بن فنجويه (٣)، قال: حدثنا أبو علي بن حبش المقرئ (٤)، قال حدثنا (٥) أبو القاسم بن الفضل (٦)، قال: حدثنا\n_________\n(١) أخرجه البخاري كتاب، الزكاة، باب في الركاز الخمس (١٤٩٩) ومسلم كتاب الحدود، جرح العجماء. . (١٧١٠)، وأبو داود كتاب الديات، باب العجماء والمعدن. . . (٤٥٩٣)، والترمذي كتاب الزكاة، ما جاء أن العجماء (٦٤٢)، والنسائي كتاب الزكاة، باب المعدن ٥/ ٤٤ - ٤٥، وابن ماجه كتاب الديات، باب الجبار (٢٦٧٣) جميعهم من طرق عن أبي هريرة به.\nوالعجماء هي البهيمة والجبار الهدر.\n(٢) قاله أبو عبيدة. وظاهر كلام الفراء أنه يجيز أن يكون جمع أعجم وأعجمي وهو ما صرح به أبو حيان في \"البحر المحيط\".\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٨٣، \"معاني القرآن\" للزجاج ٤/ ١٠٢، \"معاني القرآن\" للنحاس ٥/ ١٠٥، \"معاني القرآن\" للأخفش ٢/ ٦٤٧، \"مجاز القرآن\" لأبي عبيدة ٢/ ٩١ - \"تفسير غريب القرآن\" لابن قتيبة (٣٢)، \"المحتسب\" لابن جني ٢/ ١٣٢، \"جامع البيان\" للطبري ١٩/ ١١٣ - ١١٤، \"لسان العرب\" لابن منظور ١٢/ ٣٨٩، \"البحر المحيط\" لأبي حيان ٧/ ٣٩.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) ثقة مأمون.\n(٥) من (ح)، (م).\n(٦) العباس بن الفضل بن شاذان، إمام محقق مجود.","vol":"20","page":117},{"text":"سهل بن علي (١)، قال: حدثنا أبو عمر (٢)، قال: حدثنا شجاع بن أبي نصر (٣)، عن عيسى بن عمر (٤)، عن الحسن (٥) أنه قرأ: (ولو نزلناه على بعض الأَعْجَمِيّين) مشددة بياءين جعله نسبة (٦).\nومعنى الآية: ولو نزلناه على رجل ليس بعربي اللسان.\n\n<span data-type=\"title\" id=toc-3519>١٩٩ </span>- ﴿فَقَرَأَهُ عَلَيْهِمْ﴾\nبغير لغة العرب لـ ﴿مَا كَانُوا بِهِ مُؤْمِنِينَ﴾ وقالوا: ما نفقه قولك نظيره ﴿وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ﴾ (٧).\nوقيل معناه: ولو نزلناه على رجل ليس من العرب لما آمنوا به أنفة من اتباعه (٨).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) حفص بن عمر بن عبد العزيز أبو عمر الدوري المقري، لا بأس به.\n(٣) البلخي، أبو نعيم المقرئ، صدوق.\n(٤) النحوي أبو عمر الثقفي، صدوق.\n(٥) البصري ثقة فقيه، كان يرسل كثيرًا ويدلس.\n(٦) [٢٠٥٣] الحكم على الإسناد:\nإسناده فيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nالقراءة شاذة. نسبها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (١٠٩)، والنحاس في \"إعراب القرآن\" ٣/ ١٩٢، وابن جني في \"المحتسب\" ٢/ ١٣٢، وا بن حبيب في \"تفسيره\" ٢٢٣/ أ، والحيري في \"الكفاية\" ٢/ ٨٦/ ب، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٣٢١.\nقال ابن جني: هذِه القراءة عذر في القراءة المجتمع عليها وتفسير للغرض فيها. .\n(٧) فصلت: ٤٤.\n(٨) وهذا قول قتادة أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" عنه ٢/ ٧٦، =","vol":"20","page":118},{"text":"<span data-type=\"title\" id=toc-3520>٢٠٠ </span>- ﴿كَذَلِكَ سَلَكْنَاهُ﴾\nأي: أدخلنا القرآن ﴿فِي قُلُوبِ الْمُجْرِمِينَ﴾ لتقوم الحجة عليهم، وقيل: يعني سلكنا الكفر في قلوب المجرمين (١).\n\n<span data-type=\"title\" id=toc-3521>٢٠١ </span>- ﴿لَا يُؤْمِنُونَ بِهِ﴾\nقال الفراء: من شأن العرب إذا وضعت (لا) موضع (كي) في مثل هذا ربما جزمت ما بعده وربما رفعتْ فتقول: ربطتُ الفرس لا تنفلتْ جزمًا ورفعًا، وأوثقتُ العبد لا يأبقْ، فالجزم على تأويل إن لم أربطه انفلت، وإن لم أوثقه فرَّ، والرفع على أن الجازم غير ظاهر.\nوأنشدني بعض بني عقيل:\n_________\n= والطبري في \"جامع البيان\" ١٩/ ١١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٢٠ كلاهما من طريق عبد الرزاق عنه. وقال به مقاتل في \"تفسيره\" ٣/ ٢٨٠. قال الطبري في \"جامع البيان\" ١٩/ ١١٥: وهذا الذي ذكرناه عن قتادة قول لا وجه له لأنه وجَّه الكلام أن معناه: ولو أنزلناه أعجميًا وإنما التنزيل ﴿وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الْأَعْجَمِينَ (١٩٨)﴾ يعني ولو نزلنا هذا القرآن العربي على بهيمة من العجم أو بعض من لا يفصح ولم يقل ولو نزلناه أعجميًا فيكون تأويل الكلام ما قاله.\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ١١٥ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٢١ عن ابن جريج وابن زيد والحسن وأخرجه آدم (٥١٤) من طريق ابن أبي نجيح عن مجاهد وقال به مقاتل في \"تفسيره\" ٣/ ٢٨٠.\nوهو مروي أيضًا عن ابن عباس وأنس بن مالك وغيرهم.\nوانظر: \"الوسيط\" للواحدي ٣/ ٣٦٣، \"تفسير ابن فورك\" ٢/ ٣٣/ ب. وما ذكره المصنف أولًا -القرآن- هو الأظهر وهو ما رجحه الشنقيطي في \"أضواء البيان\" ٦/ ٣٨٢.","vol":"20","page":119},{"text":"وحتى رأينا أحسن الفعل بينَنَا ... مُسَاكتة لا يَقْرِفُ الشرَّ قارفُ\nينشد جزمًا ورفعًا.\nومن الجزم قول الراجز:\nلطَالمَا حلَّأتُمَاها لا ترِدْ\nفَخَلِّياها والسِّجالَ تبتردْ (١) (٢)\n﴿حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ﴾.\n\n<span data-type=\"title\" id=toc-3522>٢٠٢ </span>- ﴿فَيَأْتِيَهُمْ﴾\nقراءة العامة بالياء يعنون العذاب: ﴿بَغْتَةً﴾.\n[٢٠٥٤] أخبرنا ابن فنجويه (٣)، قال: حدثنا أبو علي بن حبش المقرئ (٤)، قال: حدثنا أبو العباس عبد الرحمن بن محمد بن حماد الطهراني (٥)، قال: حدثنا أبو زكريا يحيى بن الفضل البصري\n_________\n(١) البيت في الطبري في \"جامع البيان\" ١٩/ ١١٦، \"لسان العرب\" لابن منظور ١/ ٥٩ حلأ.\nوحلَّأ الإبل عن الماء: طردها أو حبسها عن الورود ومنعها أن ترده. والسجال: جمع سجل وهو الدلو. والحديث عن الإبل. وفي \"لسان العرب\" قال ابن الأعرابي قالت قُرَيبةُ: كان رجل عاشقًا لامرأة فتزوجها فجاءها النساء فقال بعضهن لبعض فذكره.\n(٢) \"معاني القرآن\" له ٢/ ٢٨٣، ونسبه إليه النحاس في \"إعراب القرآن\" ٣/ ١٩٣.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) ثقة مأمون.\n(٥) لم يذكر بجرح أو تعديل.","vol":"20","page":120},{"text":"الخرقي (١)، قال: حدثنا وهيب بن عمرو النميري (٢)، قال: حدثنا هارون بن موسى العتكي (٣)، قال: حدثنا الحسام (٤)، عن الحسن (٥) أنه قرأ: (فتأتيهم بغتة) بالتاء فقال له رجل: يا أبا سعيد إنما يأتيهم العذابُ بغتةً. فانتهره الحسن، وقال: إنما هي الساعة (٦).\n_________\n(١) يحيى بن الفضل بن يحيى بن كيسان العَنزي البصري الخِرَقي روى عن: أبي عاصم النبيل، وعبد الصمد بن عبد الوارث روى عنه: أبو داود، وابن ماجه، وابن خزيمة ذكره ابن حبان في \"الثقات\" وقال: يغرب، وقال ابن حجر: صدوق، مات سنة (٢٥٦ هـ)، ينظر: \"الثقات\" ٩/ ٢٦٨، \"تهذيب الكمال\" ٣١/ ٤٩٤ - ٤٩٥، \"تقريب التهذيب\" (٧٦٢٣). .\n(٢) وهيب بن عمرو بن عثمان، أبو عثمان النَّمَري. روى عن أبيه، وهارون بن موسى النحوي، روى عن روح بن عبد المؤمن المقرئ، ومحمد بن يونس الكريمي، ويحيى بن الفضل الخرقي، روى له أبو داود وابن ماجه، وذكره ابن حبان في \"الثقات\"، قال ابن حجر: مستور. ينظر: \"الثقات\" لابن حبان ٩/ ٢٣٠، \"تهذيب الكمال\" للمزي ٣١/ ١٣٦، \"تقريب التهذيب\" لابن حجر (٧٤٨٨).\n(٣) هارون بن موسى الأزدي العتكي، ثقة مقرئ إلا أنه رمي بالقدر.\n(٤) حسام بن مِصَكّ الأزدي، أبو سهل البصري، روى عن نافع مولى ابن عمر، وابن سيرين وثابت البناني، روى عنه: ابن سهل بن حسام، وأبو داود الطيالسى وهشيم بن بشير، قال عنه الإمام أحمد: مطروح الحديث، وقال يحيى بن معين: ليس حديثه بشيء، وقال ابن حجر: ضعيف يكاد أن يترك. ينظر: \"تهذيب الكمال\" ٦/ ٨٠٥، \"تقريب التهذيب\" (١١٩٣).\n(٥) البصري ثقة فقيه، كان يرسل كثيرًا ويدلس.\n(٦) [٢٠٥٤] الحكم على الإسناد:\nإسناده ضعيف فيه حسام الأزدي ضعيف يكاد أن يترك، ووهيب مستور.\nالتخريج:\nالقراءة شاذة. =","vol":"20","page":121},{"text":"﴿وَهُمْ لَا يَشْعُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3523>٢٠٣ </span>- ﴿فَيَقُولُوا هَلْ نَحْنُ مُنْظَرُونَ (٢٠٣)﴾.\nقال مقاتل (١): فقال المشركون يا محمد إلى متى توعدنا بالعذاب فأنزل الله تعالى:\n\n<span data-type=\"title\" id=toc-3524>٢٠٤ </span>- ﴿أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ (٢٠٤) أَفَرَأَيْتَ إِنْ مَتَّعْنَاهُمْ سِنِينَ <span data-type=\"title\" id=toc-3525>(٢٠٥)﴾</span>\nفي الدنيا ولم نهلكهم\n\n<span data-type=\"title\" id=toc-3526>٢٠٦ </span>- ﴿ثُمَّ جَاءَهُمْ مَا كَانُوا يُوعَدُونَ﴾\nيعني: العذاب.\n\n<span data-type=\"title\" id=toc-3527>٢٠٧ </span>- ﴿مَا أَغْنَى عَنْهُمْ مَا كَانُوا يُمَتَّعُونَ (٢٠٧) وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا لَهَا مُنْذِرُونَ <span data-type=\"title\" id=toc-3528>(٢٠٨)﴾</span>\nرسل ينذرونهم.\n\n<span data-type=\"title\" id=toc-3529>٢٠٩ </span>- ﴿ذِكْرَى﴾\nأي ينذرونهم تذكرة محلها نصب، وقيل رفع أي تلك ذكرى (٢).\n_________\n= نسبها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (١٠٩)، وابن جني في \"المحتسب\" ٢/ ١٣٢، وابن حبيب في \"تفسيره\" ٢٢٣/ أ، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٣٢١.\n(١) \"تفسير مقاتل\" ٣/ ٥٥/ أ، ونسبه إليه ابن حبيب في \"تفسيره\" ٢٢٣/ أ، والحيري في \"الكفاية\" ٢/ ٨٧/ أ.\n(٢) أي أنها منصوبة على المصدر المؤكد والعامل فيها لفظ (منذرون) لأنه من معناها كقعدت جلوسًا. وأما الرفع فعلى أنها خبر لمبتدأ محذوف. ويجوز فيها أيضًا أوجه أخر.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٨٤، \"معاني القرآن\" للزجاج ٤/ ١٠٢، \"إعراب القرآن\" للنحاس ٣/ ١٩٣، \"جامع البيان\" للطبري ١٩/ ١١٧، \"البحر المحيط\" لأبي حيان ٧/ ٤٢، \"الدر المصون\" للسمين الحلبي ٨/ ٥٦١.","vol":"20","page":122},{"text":"﴿وَمَا كُنَّا ظَالِمِينَ﴾ في تعذيبهم حيث قدمنا الحجة عليهم وأعذرنا إليهم.\n\n<span data-type=\"title\" id=toc-3530>٢١٠ </span>- قوله ﷿: ﴿وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ (٢١٠)﴾\nبل نزل (١) به الروح الأمين.\nوقراءة العامة: ﴿الشَّيَاطِينُ﴾ بالياء في جميع القرآن (٢) لأن نونه سِنْخِيّة (٣) وهجاؤه واحد كالدهاقين (٤) والبساتين.\nوقرأ الحسن البصري (٥) ومحمد بن السميفع اليماني (٦): (الشياطون) بالواو.\nوقال الفراء: غلط الشيخ يعني: الحسن ﵀ (٧).\n_________\n(١) في الأصل: نزلت، والتصويب من (م)، (ح).\n(٢) وردت كلمة الشياطين في القرآن في سبعة عشر موضعًا.\n(٣) أي؛ أصلية والسِّنْخُ الأصل من كل شيء، وسِنْخُ الكلمة أصل بنائها.\n\"لسان العرب\" لابن منظور ٣/ ٢٦ سنخ.\n(٤) هم التجار فارسي معرب.\n\"لسان العرب\" لابن منظور ١٠/ ١٠٧ دهق.\n(٥) وهي قراءة شاذة نسبها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (١٠٩)، وابن جني في \"المحتسب\" ٢/ ١٣٣، والفراء في \"معاني القرآن\" ٢/ ٢٨٥، والزجاج في \"معاني القرآن\" ٤/ ٦١، والنحاس في \"إعراب القرآن\" ٣/ ١٩٤، والطبري في \"جامع البيان\" ١٩/ ١١٨، والدمياطي في \"إتحاف فضلاء الشر\" ٢/ ٣٢١ وأبو حيان في \"البحر المحيط\" ٧/ ٤٣.\n(٦) نسبها إليه ابن حبيب في \"تفسيره\" ٢٢٣/ أ، والحيري في \"الكفاية\" ٢/ ٨٧ /أ.\n(٧) وقال: ظن أنه بمنزلة المسلمين والمسلمون.\n\"معاني القرآن\" للفراء ٢/ ٢٨٥.","vol":"20","page":123},{"text":"فقيل ذلك للنضر بن شميل فقال: إن جاز أن يحتج بقول العجاج ورؤبة ودونهما، فهلا جاز أن يحتج بقول الحسن وصاحبه مع العلم أنهما لم يقرآ ذلك إلا وقد سمعا فيه (١).\nوقال المؤرج: إن كان اشتقاق الشياطين، من شاط يشيط كان لقراءتهما وجه.\n[٢٠٥٥] أخبرنا الحسين بن محمد بن فنجويه (٢)، قال: حدثنا أحمد بن جعفر بن محمد بن حمدان بن عبد الله (٣)، قال: حدثنا أحمد بن الفرح المقرئ (٤)، قال: حدثنا عمر بن شبّة (٥)، قال: سمعت أبا عبيدة (٦) يقول: لم يعب على الحسن في قراءته إلا قوله: (وما تنزلت به الشياطون) (٧).\n_________\n(١) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٣/ أ، والحيري في \"الكفاية\" ٢/ ٨٧/ أ، وأبو حيان \"البحر المحيط\" ٧/ ٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٤٢.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) القطيعي، ثقة.\n(٤) أبو جعفر البغدادي المفسر، ثقة مأمون.\n(٥) صدوق له تصانيف.\n(٦) معمر بن المثنى، صدوق إخباري.\n(٧) [٢٠٥٥] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nلم أقف عليه في \"مجاز القرآن\" لأبي عبيدة في مظانه.\nقلت: وممن أنكر على الحسن هذِه القراءة أبو حاتم ومحمد بن يزيد والزجاج والنحاس وغيرهم من النحاة. قال الزجاج: وهو غلط عند النحويين ومخالفة عند =","vol":"20","page":124},{"text":"[٢٠٥٦] وبإسناده عن عمر بن شبة (١)، قال: حدثنا أبو حرب البابي (٢) -من ولد باب- قال: جاء أعرابي إلى يونس بن حبيب فقال: أتانا شاب من شبابكم هؤلاء فأتى بنا هذا الغدير فأجلسنا في ذات جناحين من الخشب فأدخلنا بساتين من ورائها بساتون فقال يونس: ما أشبه هذا بقراءة الحسن (٣).\n\n<span data-type=\"title\" id=toc-3531>٢١١ </span>- ﴿وَمَا يَنْبَغِي لَهُمْ﴾ أن ينزلوا القرآن\n﴿وَمَا يَسْتَطِيعُونَ﴾ ذلك.\n\n<span data-type=\"title\" id=toc-3532>٢١٢ </span>- ﴿إِنَّهُمْ عَنِ السَّمْعِ﴾\n_________\n= القراء للمصحف فليس يجوز في قراءة ولا عند النحويين.\nوقال النحاس \"إعراب القرآن\" ٣/ ١٩٤: سمعت علي بن سليمان يقول سمعت محمد بن يزيد يقول هكذا يكون غلط العلماء، إنما يكون بدخول شبهة، لما رأى الحسن ﵀ في آخره ياءً ونونًا وهو في موضع أشتبه عليه بالجمع المسلّم فغلط، وفي الحديث: احذروا زلة العالم وقد قرأ هو مع الناس ﴿وَإِذَا خَلَوْا إِلَى شَيَاطِينِهِمْ﴾ ولو كان هذا بالواو في موضع الرفع لوجب حذف النون للإضافة.\n(١) صدوق، له تصانيف.\n(٢) أبو حرب البابي البصري من ولد الحجاج بن باب الحميري، حدث عن يونس بن حبيب النحوي، روى عن عمر بن شبة النميري، لم يذكر بجرح أو تعديل. ينظر: \"الإكمال\" لابن ماكولا ١/ ٥٧٣، \"الأنساب\" للسمعاني ٢/ ١٠، \"توضيح المشتبه\" لابن ناصر الدين الدمشقي ١/ ٢٩٦.\n(٣) [٢٠٥٦] الحكم على الإسناد:\nفيه أبو حرب لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" عنه ١٣/ ١٤٢.","vol":"20","page":125},{"text":"أي استراق السمع من السماء ﴿لَمَعْزُولُونَ﴾ وبالشهب مرجومون.\n\n<span data-type=\"title\" id=toc-3533>٢١٣ </span>- ﴿فَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ﴾.\n\n<span data-type=\"title\" id=toc-3534>٢١٤ </span>- ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾\n[٢٠٥٧] أخبرنا الحسين بن محمد بن فنجويه (١)، قال: حدثنا موسى بن محمد بن علي بن عبد الله (٢)، قال: حدثنا الحسن بن علي بن شبيب المعمري (٣)، قال: حدثنا عباد بن يعقوب (٤)، قال: حدثنا علي بن هاشم (٥)، عن صبّاح بن يحيى المزني (٦)، عن زكريا\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) أبو علي البغدادي سمع هدبة بن خالد وعلي بن المديني، ويحيى بن معين.\nحدث عن: يحيى بن صاعد، ومحمد بن مخلد، وعبد الصمد الطستي، قال الخطيب: كان من أوعية العلم ويذكر بالفهم ويوصف بالحفظ قال الدراقطني صدوق حافظ، ووثقه ابن حجر مات سنة (٢٩٥ هـ). ينظر \"تاريخ بغداد\" ٧/ ٣٦٩، \"ميزان الاعتدال\" ٢/ ٢٧، \"لسان الميزان\" ٢/ ٤١٤.\n(٤) عباد بن يعقوب الأسدي الرَّواجنِي أبو سعيد الكوفي الشيعي.\nروى عن: شريك بن عبد الله النخعي، وعباد بن العوام وإسماعيل بن عياش روى عنه: البخاري والترمذي وابن ماجه.\nقال أبو حاتم: شيخ ثقة، قال ابن خزيمة: ثقة في روايته، متهم في دين، قال ابن حجر: صدوق رافضي، مات سنة (٢٥٠ هـ).\nينظر: \"تهذيب الكمال\" ١٤/ ١٧٥، \"تهذيب التهذيب\" ٢/ ٢٨٤، \"تقريب التهذيب\" (٣١٥٣).\n(٥) علي بن هاشم بن البَرِيد الكوفي، صدوق يتشيع.\n(٦) صباح بن يحيى المزني الكوفي الشيعي. =","vol":"20","page":126},{"text":"ابن ميسرة (١) عن أبي إسحاق (٢) عن البراء بن عازب (٣) - ﵄ - قال: لما نزلت ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ جمع رسول الله - ﷺ - بني عبد المطلب، وهم يومئذ أربعون رجلًا الرجل منهم يأكل المسنة (٤) ويشرب العُسَّ (٥)، فأمر عليًّا - ﵁ - بِرِجْل شاة، فآدمها ثم قال: \"ادنوا بسم الله\"، فدنا القوم عشرة عشرة فأكلوا حتى صدروا ثم دعا بقَعْب (٦) من لبن فجرع منه جرعة، ثم قال لهم: \"اشربوا بسم\n_________\n= روى عن: الحارث بن حصيرة والسدي.\nروى عنه: هاشم بن البريد، ومالك بن إسماعيل.\nقال البخاري: فيه نظر، قال الذهبي: متروك، بل متهم.\nينظر: \"التاريخ الكبير\" للبخاري ٤/ ٣١٤، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٤٢، \"الكامل في الضعفاء\" لابن عدي ٥/ ١٣٣، \"ميزان الاعتدال\" للذهبي ٣/ ٢٠، \"لسان الميزان\" لابن حجر ٣/ ٥٥٩.\n(١) زكريا بن ميسرة البصري.\nروى عن النهاس بن قهم، وأبي غالب التراس.\nروى عنه: عثمان بن مطر، ويونس بن عبيد، قال ابن حجر: مستور.\nينظر: \"تهذيب الكمال\" ٩/ ٣٧٤، \"تهذيب التهذيب\" ١/ ٦٣٣، \"تقريب التهذيب\" (٢٠٢٧).\n(٢) عمرو بن عبد الله الهمداني السبيعي ثقة مكثر عابد، اختلط بأخرة.\n(٣) صحابي مشهور.\n(٤) في (م): الميتة.\n(٥) العُسّ: القدح الضخم وقيل هو أكبر من الغُمَر وهو إلى الطول، يروي الثلاثة والأربعة والعِدّة. \"لسان العرب\" لابن منظور ٦/ ١٤٠ عسس، \"المعجم الوسيط\" ٢/ ٦٠٠.\n(٦) القَعْبُ: قدح ضخم غليظ، قال ابن الأعرابي: أول الأقداح الغُمَر وهو الذي لا =","vol":"20","page":127},{"text":"الله\". فشرب القوم حتى رووا، فبدرهم أبو لهب فقال: هذا ما سحركم به الرجل، فسكت النبي - ﷺ - يومئذ فلم يتكلم، ثم دعاهم من الغد على مثل ذلك من الطعام والشراب، ثم أنذرهم رسول الله - ﷺ - فقال: \"يا بني عبد المطلب إني أنا النذير إليكم من الله تعالى والبشير، لِمَا يجئ به أحدكم، جئتكم بالدنيا والآخرة، فأسلموا وأطيعوا تهتدوا، ومن يواخيني ويؤازرني ويكون ولييّ ووصييّ بعدي وخليفتي في أهلي ويقضي ديني\"، فأسكت القوم، وأعاد ذلك ثلاثًا كل (١) ذلك يسكت القوم، ويقول علي - ﵁ - أنا، فقال: \"أنت\"، فقام القوم وهم يقولون لأبي طالب أطع ابنك فقد أمّر عليك (٢).\n[٢٠٥٨ - ٢٠٥٩] أخبرنا عبد الله بن حامد الوزان (٣) ومحمد بن عبد الله بن حمدون (٤)، قالا: حدثنا أحمد بن محمد بن الحسن (٥)،\n_________\n= يبلغ الري، ثم القَعْبُ وهو قد يروي الرجل وقد يروي الاثنين والثلاثة ثم العُسّ. \"لسان العرب\" لابن منظور ١/ ٦٨٣، \"المعجم الوسيط\" ٢/ ٧٤٨.\n(١) في الأصل: كان والمثبت من (م)، (ح).\n(٢) [٢٠٥٧] الحكم على الإسناد:\nإسناده ضعيف جدا، فيه صباح بن يحيى متروك وعباد الرواجني صدوق رافضي، وزكريا بن ميسرة مستور وموسى بن محمد لم أجده.\nالتخريج:\nأخرجه ابن مردويه عنه كما في \"الدر المنثور\" للسيوطي ٥/ ١٨١.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) العالم الزاهد الصالح، لم يذكر بجرح أو تعديل.\n(٥) ثقة مأمون.","vol":"20","page":128},{"text":"قال: حدثنا محمد بن يحيى (١)، قال: حدثنا أبو اليمان (٢)، قال: حدثنا شعيب (٣)، عن الزهري (٤)، قال: أخبرنا سعيد بن المسيب (٥) وأبو سلمة ابن عبد الرحمن (٦) أنَّ أبا هريرة قال: قام النبي - ﷺ - حين أنزل الله تعالى عليه: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ قال: \"يا معشر قريش اشتروا أنفسكم من الله تعالى، لا أغني عنكم من الله شيئًا، يا فاطمة بنت محمد لا أغني عنك من الله شيئًا، يا عباس بن عبد المطلب لا أغني عنك من الله شيئًا، يا بني عبد مناف لا أغني عنكم من الله شيئًا، يا صفية عمة رسول الله لا أغني عنك من الله شيئًا، سلوني من مالي ما شئتم\" (٧).\n_________\n(١) الذهلي، ثقة حافظ جليل.\n(٢) الحكم بن نافع البهراني، ثقة ثبت، يقال: إن أكثر حديثه عن شعيب مناولة.\n(٣) شعيب بن أبي حمزة، أبو بشر الحمصي، ثقة عابد، قال ابن معين: من أثبت الناس في الزهري.\n(٤) الحافظ الفقيه، متفق على جلالته وإتقانه.\n(٥) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٦) ثقة مكثر.\n(٧) [٢٠٥٨ - ٢٠٥٩] الحكم على الإسناد:\nفيه شيخا المصنف لم يذكرا بجرح أو تعديل، لكن صح من غير طريقهما الحديثُ كما سيأتي.\nالتخريج:\nأخرجه البخاري كتاب الوصايا، باب هل يدخل النساء والولد في الأقارب، (٢٧٥٣)، كتاب التفسير، باب وأنذر عشيرتك الأقربين (٤٧٧١) عن أبي اليمان به. وأخرجه مسلم كتاب الإيمان، باب قوله تعالى وأنذر عشيرتك. . (٢٠٦ - ٣٥١) =","vol":"20","page":129},{"text":"[٢٠٦٠] أخبرنا عبد الله بن حامد الوزان (١)، قال: حدثنا مكي بن عبدان (٢)، قال: حدثنا عبد الله بن هاشم (٣)، قال: حدثنا عبد الله (٤)، حدثنا الأعمش (٥) عن عبد الله بن مرة (٦)، عن سعيد بن جبير (٧) عن ابن عباس - ﵄ - قال: لما أنزل الله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ أتى رسول الله - ﷺ - الصفا فصعد عليه ثم نادى: \"يا صباحاه\" فاجتمع الناس إليه بين رجل يجيء، وبين رجل يبعث رسولًا. فقال رسول الله - ﷺ -: \"يا بني فهر يا بني عبد المطلب لو أخبرتكم أن خيلًا بسفح هذا الجبل تريد أن تُغير عليكم صدقتموني\"، قالوا: نعم، قال: \"فإني نذير لكم بين يدي عذاب شديد\"، فقال أبو\n_________\n= عن يونس عن ابن شهاب به.\nوأخرجه الترمذي كتاب التفسير باب ومن سورة الشعراء (٣١٨٥)، والنسائي كتاب الوصايا، باب إذا أوصى لعشيرته الأقربين ٦/ ٢٤٨ (٣٦٤٤) كلاهما من طريق موسى بن طلحة عن أبي هريرة به.\n(١) لم يذكر بجرح أو تعديل.\n(٢) محدث ثقة متقن.\n(٣) العبدي، ثقة.\n(٤) عبد الله بن نمير الهمداني، ثقة، صاحب حديث، من أهل السنة.\n(٥) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٦) هكذا في جميع النسخ، وهو الهمداني الخارفي، ثقة. والذي في الصحيحين وغيرهما: عمرو بن مرة: وهو عمرو بن مرة بن عبد الله الجَمَلي، ثقة وهو الذي يروي عن سعيد بن جبير بخلاف الأول، فلم يذكر أن من شيوخه سعيد بن جبير، ولم أقف على من خرجه من طريق عبد الله بن مرة عند غير المصنف فلعله تصحيف أو وهم والله أعلم.\n(٧) الأسدي، ثقة ثبت فقيه.","vol":"20","page":130},{"text":"لهب: تبًّا لك سائر اليوم ما دعوتنا إلا لهذا. فأنزلت: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾ (١) (٢).\n\n<span data-type=\"title\" id=toc-3535>٢١٥ </span>- ﴿وَاخْفِضْ جَنَاحَكَ﴾\nولين جانبك ﴿لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-3536>٢١٦ </span>- ﴿فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِمَّا تَعْمَلُونَ (٢١٦)﴾\nمن عبادة الأوثان ومعصية الرحمن.\n\n<span data-type=\"title\" id=toc-3537>٢١٧ </span>- ﴿وَتَوَكَّلْ﴾\nقرأ بالفاء أهل المدينة والشام (٣). وكذلك هو في مصاحفهم (٤).\n_________\n(١) المسد: ١.\n(٢) [٢٠٦٠] الحكم على الإسناد:\nعبد الله بن حامد لم أر فيه جرحًا ولا تعديلًا وبقية رجاله ثقات والحديث صحيح كما يأتي في التخريج.\nالتخريج:\nأخرجه المصنف بهذا السند في سورة (تبت). وأخرجه البخاري كتاب التفسير، باب وأنذر عشيرتك الأقربين (٤٧٧٠)، ومسلم كتاب الإيمان، باب قوله تعالى: وأنذر عشيرتك. . . (٢٠٧ - ٣٥٥).\nوالترمذي كتاب التفسير، باب ومن سورة تبت يدا (٣٣٦٣) من طرق عن الأعمش عن عمرو بن مرة به نحوه.\n(٣) وهي قراءة نافع وابن عامر وأبي جعفر.\nانظر: \"السبعة\" لابن مجاهد (٤٧٣)، \"التيسير\" للداني (١٣٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٦٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٦، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٢٢.\n(٤) أي: في مصاحف المدينة والشام.","vol":"20","page":131},{"text":"وقرأ غيرهم بالواو ﴿وَتَوَكَّلْ﴾ (١).\n﴿عَلَى الْعَزِيزِ الرَّحِيمِ﴾ ليكفيك كيد أعدائك.\n\n<span data-type=\"title\" id=toc-3538>٢١٨ </span>- ﴿الَّذِي يَرَاكَ حِينَ تَقُومُ (٢١٨)﴾\nإلى صلاتك عن أكثر المفسرين (٢).\nوقال مجاهد: الذي يراك أينما كنت (٣).\n\n<span data-type=\"title\" id=toc-3539>٢١٩ </span>- ﴿وَتَقَلُّبَكَ فِي السَّاجِدِينَ (٢١٩)﴾\nأي: يرى تقلبك في صلاتك في حال قيامك وقعودك وركوعك وسجودك قاله عكرمة (٤)،\n_________\n= انظر: \"السبعة\" لابن مجاهد (٤٧٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٦، \"الحجة\" لابن خالويه (٢٦٩)، \"الحجة\" للفارسي ٥/ ٣٧٠، \"الحجة\" لابن زنجلة (٥٢٢)، \"الكشف\" لمكي ٢/ ١٥٣ \"هجاء مصاحف الأمصار\" للمهدوي (١٢٠).\n(١) وهي كذلك في مصاحف أهل العراق. انظر: المراجع السابقة.\n(٢) وهو مروي عن ابن عباس وسعيد بن جبير وعكرمة والحسن وقال به مقاتل في \"تفسيره\" ٣/ ٢٨٢، والطبري في \"جامع البيان\" ١٩/ ١٢٣، وانظر \"تفسير القرآن العظيم\" لابن أبي حاتم ٩/ ٢٨٢٧، \"الدر المنثور\" للسيوطي ٥/ ١٨٣.\n(٣) أخرجه البستي في \"تفسيره\" (ص ٥٤٤) (٧٥٧)، والطبري في \"جامع البيان\" ١٩/ ١٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٢٨.\nجميعهم من طريق ابن جريج عنه.\nوهو مروي أيضًا عن قتادة والضحاك.\n(٤) أخرجه الثوري في \"تفسيره\" (٢٣٠) (٧٤٧، ٧٤٨)، وعبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٧، والطبري في \"جامع البيان\" ١٩/ ١٢٤، وابن أبي حاتم =","vol":"20","page":132},{"text":"وعطية عن ابن عباس - ﵄ - (١).\nقال (مجاهد) (٢): ويرى تقلبك في المصلين أي: إبصارك منهم من هو خلفك كما تبصر من هو أمامك، قال وكان يرى من خلفه كما كان يرى من بين يديه (٣).\n[٢٠٦١] أخبرنا عبد الله بن حامد (٤)، قال: حدثنا أحمد بن محمد\n_________\n= في \"تفسير القرآن العظيم\" ٩/ ٢٨٢٩ جميعهم عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٨٣ وزاد نسبته للفريابي وعبد بن حميد وابن المنذر.\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٢٣ من طريق عطية العوفي عنه.\nوذكره السيوطي في \"الدر المنثور\" وزاد نسبته لابن مردويه.\n(٢) من (م)، (ح).\n(٣) أخرجه الثوري في \"تفسيره\" (٢٣٠) (٧٤٩)، والحميدي في \"مسنده\" ٢/ ٤٢٧ (٩٦٢)، والبستي في \"تفسيره\" (٥٤٤) (٧٥٨، ٧٥٩)، والطبري في \"جامع البيان\" ١٩/ ١٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٢٩، والبيهقي في \"دلائل النبوة\" ٦/ ٧٤، وآدم في (٥١٤)، والخلال في \"السنة\" ١/ ١٩٨ (٢١٦).\nجميعهم عن مجاهد.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٨٣ وزاد نسبته لسفيان بن عيينة والفريابي وسعيد بن منصور وعبد بن حميد وابن المنذر وابن مردويه.\nونسبه إليه النحاس في \"معاني القرآن\" ٥/ ١٠٧، وابن حبيب في \"تفسيره\" ٢٢٣/ ب، والحيري في \"الكفاية\" ٢/ ٨٧/ ب.\nوهذا الأثر صحيح عن مجاهد ومعناه صحيح يدل عليه الحديث الصحيح الذي استشهد به المصنف بعده لكن الاستدلال بالآية على رؤية الرسول للمصلين من خلفه غير مسلم به كما قال الطبري ١٩/ ١٢٥.\n(٤) الوزان، لم يذكر فيه جرح أو تعديل.","vol":"20","page":133},{"text":"ابن الحسن (١)، قال: حدثنا السلمي (٢) وأحمد بن حفص (٣) وعبد الله ابن الفراء (٤) وقطن (٥)، قالوا: حدثنا حفص (٦)، قال: حدثني إبراهيم ابن طهمان (٧)، عن سعيد بن أبي عروبة (٨)، عن قتادة (٩)، عن أنس - ﵁ - أن رسول الله - ﷺ - قال: \"أتموا الركوع والسجود فوالله إني لأراكم من بعد ظهري إذا ركعتم وسجدتم\" (١٠).\n_________\n(١) أبو حامد بن الشرقي، ثقة مأمون.\n(٢) أحمد بن يوسف بن خالد السلمي المعروف بحمدان السلمي، حافظ ثقة.\n(٣) السلمي النيسابوري أبو علي بن أبي عمرو، صدوق.\n(٤) لم أجده.\n(٥) قَطَن -بفتحتين- بن إبراهيم بن عيسى بن مسلم القشيري أبو سعيد النيسابوري، روى عن إسحاق بن راهويه، وحفص بن عبد الله السلمي، روى عنه: النسائي، وابنه مسدد بن قطن، صدوق يخطئ مات سنة (٢٦١)، ينظر: \"الجرح والتعديل\" ٧/ ١٣٨، \"تهذيب الكمال\" ٢٣/ ٦١٠، \"التقريب\" (٥٥٨٨).\n(٦) حفص بن عبد الله بن راشد السلمي، صدوق.\n(٧) الخراساني، ثقة يغرب.\n(٨) اليشكري ثقة حافظ له تصانيف، كثير التدليس.\n(٩) السدوسي، ثقة ثبت.\n(١٠) [٢٠٦١] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، والحديث في الصحيح كما سيأتي.\nالتخريج:\nأخرجه البخاري كتاب الأذان باب الخشوع في الصلاة (٧٤٢)، ومسلم كتاب الصلاة باب الأمر بتحسين الصلاة. . . (٤٢٥).\nوالنسائي كتاب التطبيق، باب الأمر بإتمام السجود ٢/ ٢١٦ جميعهم من طرق عن قتادة عنه به.","vol":"20","page":134},{"text":"وقال قتادة (١) وابن زيد (٢) ومقاتل (٣) والكلبي (٤): يعني وتصرفك مع المصلين في أركان الصلاة في الجماعة قائمًا وقاعدًا راكعًا وساجدًا. وهي رواية عطاء الخراساني عن ابن عباس - ﵄- (٥).\nوقال سعيد بن جبير ﵀: يعني وتصرفك في أحوالك كما كانت الأنبياء ﵈ من قبلك تفعله، والساجدون في هذا القول الأنبياء ﵈.\nوقال الحسن ﵀: يعني وتصرفك وذهابك ومجيئك في أصحابك المؤمنين (٦).\n[٢٠٦٢] أخبرني أبو سهل عبد الملك بن محمد بن أحمد بن حبيب\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٧، والطبري في \"جامع البيان\" ١٩/ ١٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" (٢٨٢٩) عنه وذكره السيوطي في \"الدر المنثور\" ٥/ ١٨٣ وزاد نسبته لعبد بن حميد.\nونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٣٤/ ب.\n(٢) أخرجه الطبري عنه في \"جامع البيان\" ١٩/ ١٢٤.\n(٣) \"تفسير مقاتل\" ٣/ ٢٨٢.\n(٤) نسبه إليه البغوي في \"معالم التنزيل\" ٦/ ١٣٤.\n(٥) أخرجه الطبري من طريق عطاء الخراساني عنه في \"جامع البيان\" ١٩/ ١٢٤.\nوذكره السيوطي في \"الدر المنثور\" وزاد نسبته لابن المنذر.\nونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٣٤/ ب.\nوهذا القول هو الظاهر من معنى الآية وهو ما رجحه الطبري في \"جامع البيان\" ١٩/ ١٢٥ والشنقيطي في \"أضواء البيان\" ٦/ ٣٨٨.\nوهذا القول أيضًا ضعيف وتخصيص بلا مخصص.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٢٤ وابن أبي حاتم عنه. =","vol":"20","page":135},{"text":"المقرئ (١)، قال: حدثنا أبو بكر أحمد بن موسى (٢)، قال: حدثنا زنجويه بن محمد (٣)، قال: حدثنا علي بن سعيد النسوي (٤)، قال: حدثنا أبو عاصم (٥)، عن شبيب (٦)، عن عكرمة (٧)، عن ابن عباس\n_________\n= وهو أيضًا بعيد عن معنى الآية وإن كان معناه صحيحًا، قال الطبري في \"جامع البيان\" ١٩/ ١٢٥: فأما قول من وجهه إلى أن معناه وتقلبك في الناس فإنه قول بعيد عن المفهوم لظاهر التلاوة، وإن كان له وجه لأنه وإن كان لا شيء إلا وظله يسجد لله، فإنه ليس المفهوم من قول القائل: فلان مع الساجدين، أو في الساجدين أنه مع الناس أو فيهم بل المفهوم بذلك أنه مع قوم سجود، السجود المعروف، وتوجيه معاني كلام الله إلى الأغلب أولى من توجيهه إلى الأنكر.\n(١) لم أجده.\n(٢) لم أجده.\n(٣) النيسابوري اللبّاد أبو محمد، شيخ ثقة.\n(٤) علي بن سعيد بن جرير أبو الحسن النسوي نزيل نيسابور روى عن أحمد بن حنبل، وأبي عاصم النبيل، وعفان بن مسلم روى عنه: النسائي وابن ماجه قال عنه النسائي: صدوق وذكره ابن حبان في \"الثقات\" وقال ابن حجر: صدوق صاحب حديث.\nينظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٨٩، \"الثقات\" لابن حبان ٨/ ٤٧٤، \"تهذيب الكمال\" ٢٠/ ٤٤٧، \"تقريب التهذيب\" (٤٧٣٧).\n(٥) الضحاك بن مَخْلَد، النبيل البصري، ثقة ثبت.\n(٦) شَبِيْب بن بشر أبو بشر البَجَلي الكوفي روى عن: أنس بن مالك وعكرمة مولى ابن عباس. روى عنه: أبو عاصم النبيل، وإسرائيل بن يونس. قال ابن معين ثقة، وقال أبو حاتم: لين الحديث وقال ابن حبان: يخطئ كثيرًا، وقال ابن حجر: صدوق يخطئ، ينظر: \"الجرح والتعديل\" ٤/ ٣٥٧، \"الثقات\" ٤/ ٣٥٩، \"تهذيب الكمال\" ١٢/ ٣٥٩، \"تقريب التهذيب\" (٢٧٣٨).\n(٧) مولى ابن عباس ثقة ثبت عالم بالتفسير، لا تثبت عنه بدعة.","vol":"20","page":136},{"text":"- ﵄ - ﴿وَتَقَلُّبَكَ فِي السَّاجِدِينَ (٢١٩)﴾ قال: من نبي إلى نبي حتى أخرجك في هذِه الأمة (١).\n[٢٠٦٢] أخبرنا (أبو الحسن) (٢) محمد بن علي بن سهل الماسرجسي (٣) الفقيه إملاء، قال: حدثنا أبو سعيد أحمد بن محمد ابن زياد البصري (٤)، قال: حدثنا عباس بن محمد بن حاتم (٥)، قال: حدثنا الحسن بن بشر (٦)، قال: حدثنا سعدان بن\n_________\n(١) [٢٠٦٢] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١١/ ٣٦٢ (١٢٠٢١) عن أبي مسلم الكشي وابن أبي حاتم ٩/ ٢٨٢٨ عن يعقوب بن عبيد وابن عساكر في \"تاريخ دمشق\" ٣/ ٤٠١ من طريق أبي عامر.\nجميعهم عن أبي عاصم الضحاك بن مخلد به.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ٨٦: أخرجه البزار والطبراني ورجالهما رجال الصحيح غير شبيب بن بشر وهو ثقة.\n(٢) في الأصل: أبو الحسين، والتصويب من (م)، (ح) ومصادر ترجمته.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) أبو سعيد بن الأعرابي، الإمام الحافظ المحدث القدوة الصدوق الزاهد.\n(٥) الدوري أبو الفضل البغدادي، ثقة حافظ.\n(٦) الحسن بن بشر بن سَلْم الهمداني أو البجلي أبو علي الكوفي روى عن أبيه، ووكيع، وأبي بكر بن عياش. روى عنه: البخاري، وإبراهيم الحربي. قال أبو حاتم: صدوق، وقال النسائي: ليس بالقوي، وذكره ابن حبان في \"الثقات\" وقال ابن حجر: صدوق يخطئ مات سنة (٢٢١ هـ). ينظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣ \"الثقات\" ٨/ ١٦٩، \"تهذيب الكمال\" ٦/ ٥٨، \"التقريب\" (١٢١٤).","vol":"20","page":137},{"text":"الوليد (١)، عن عطاء بن أبي رباح (٢)، عن ابن عباس - ﵁ - في قوله تعالى: ﴿وَتَقَلُّبَكَ فِي السَّاجِدِينَ (٢١٩)﴾ قال: ما زال رسول الله - ﷺ - يتقلب في أصلاب الأنبياء ﵈ حتى ولدته أمه (٣).\n\n<span data-type=\"title\" id=toc-3540>٢٢٠ </span>- ﴿إِنَّهُ هُوَ السَّمِيعُ﴾\nلقراءتك ﴿الْعَلِيمُ﴾ بعملك.\n\n<span data-type=\"title\" id=toc-3541>٢٢١ </span>- قوله ﷿: ﴿هَلْ أُنَبِّئُكُمْ عَلَى مَنْ تَنَزَّلُ الشَّيَاطِينُ (٢٢١)﴾\nثم بين فقال:\n\n<span data-type=\"title\" id=toc-3542>٢٢٢ </span>- ﴿تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ﴾\nكذاب (أثيم) فاجر، وهم الكهنة (٤).\n_________\n(١) سعدان بن الوليد البجلي الكوفي، بياع السابري، مجهول، قال الحاكم: قليل الحديث. وقال الهيثمي: لم أعرفه.\nينظر: \"المستدرك\" ٤/ ١٠٣، \"مجمع الزوائد\" ٥/ ٢٠٦.\n(٢) ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٣) الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وسعدان مجهول.\nالتخريج:\nأخرجه الآجري في \"الشريعة\" ٣/ ١٤١٨ (٩٥٩) عن أبي سعيد أحمد بن محمد به. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٢٨، وأبو نعيم في \"دلائل النبوة\" (٣٠)، وابن عساكر في \"تاريخ دمشق\" ٣/ ٤٠٢. جميعهم من طرق عن الحسن بن بشر به. وذكره السيوطي في \"الدر المنثور\" وزاد نسبته لابن مردويه.\n(٤) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٧٨، والطبري في \"جامع البيان\" ١٩/ ١٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٣٠ عن قتادة قال: هم الكهنة.","vol":"20","page":138},{"text":"وقال مقاتل: مثل مسيلمة وطليحة (١).\n\n<span data-type=\"title\" id=toc-3543>٢٢٣ </span>- ﴿يُلْقُونَ السَّمْعَ﴾\nيعني: يستمعون من الملائكة مسترقين فيلقون إلى الكهنة.\n﴿وَأَكْثَرُهُمْ كَاذِبُونَ﴾ لأنهم يخلطون به كذبًا كثيرًا، وهم الآن محجوبون والحمد لله رب العالمين.\n\n<span data-type=\"title\" id=toc-3544>٢٢٤ </span>- قوله ﷿: ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾.\n[٢٠٦٤] أخبرنا أبو زكريا يحيى بن إسماعيل الحربي (٢)، قال: حدثنا أبو حامد أحمد بن حمدون بن عمارة الأعمشي (٣)، قال: حدثنا أبو عبد الله محمد بن عبد الله بن قُهْزاذ المروزي (٤)، قال: حدثنا حاتم بن العلاء (٥)، قال:\n_________\n(١) \"تفسير مقاتل\" ٣/ ٢٨٢ وفيه: مثل مسيلمة وكعب بن الأشرف.\nونسبه إلى مقاتل: ابن حبيب في \"تفسيره\" ٢٢٣/ ب.\n(٢) عالم متفنن، من أهل الصدق والأمانة.\n(٣) إمام حافظ ثبت مصنف.\n(٤) محمد بن عبد الله بن قُهْزاذ المروزي أبو جابر الشميهيني، روى عن: جعفر بن عدن والنضر بن شميل، روى عنه: مسلم، أبو العباس الدغولي، قال أبو حاتم: صدوق ثقة، وذكره ابن حبان في \"الثقات\" وقال ابن حجر: ثقة، مات سنة (٢٦٢ هـ). ينظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٠٣، \"الثقات\" ٩/ ١٢٤ - ١٣٠، \"تهذيب الكمال\" ٢٥/ ٥٣٠، \"التقريب\" (٦٠٤٣).\n(٥) حاتم بن يوسف -ويقال ابن إبراهيم، ويقال: ابن العلاء- بن خالد بن نصير بن دينار الجلّاب، أبو روح المروزي.\nروى عن: عبد الله بن المبارك، وفضيل بن عياض.\nروى عنه: محمد بن عبد الله بن قهزاذ، وأحمد بن عبدة الآمُلِي.","vol":"20","page":139},{"text":"حدثنا عبد المؤمن (١) عن (ابن) (٢) بريدة (٣) عن ابن عباس - ﵄ - في هذِه الآية: ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾ قال: هم الشياطين (٤).\nوقال الضحاك: تهاجا رجلان على عهد رسول الله - ﷺ - أحدهما من الأنصار والآخر من قوم آخرين، ومع كل واحد منهما (٥) غواة من قومه وهم السفهاء، فنزلت هذِه الآية (٦).\n_________\n= قال محمد بن عبد الله بن قهزاذ: صحيح الكتاب.\nوذكره ابن حاتم في \"الثقات\"، وقال ابن حجر: ثقة مات سنة (٢١٣ هـ).\nينظر: \"الثقات\" ٨/ ٢١١، \"تهذيب الكمال\" ٥/ ١٩٩، \"التقريب\" (١٠٠٢).\n(١) عبد المؤمن بن خالد الحنفي، أبو خالد المروزي، قاضي مرو.\nروى عن: الحسن البصري وعبد الله بن بريدة وعكرمة مولى ابن عباس.\nروى عنه: حاتم بن يوسف، والفضل بن موسى.\nقال أبو حاتم: لا بأس به، وكذلك ابن حجر، وذكره ابن حبان في \"الثقات\" ينظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٦٦، \"الثقات\" ٧/ ١٣٧، \"تهذيب الكمال\" ١٨/ ٤٤٢، \"تقريب التهذيب\" (٤٢٣٦).\n(٢) في الأصل و(ح): أبي، والتصويب من (م) ومصادر ترجمته.\n(٣) عبد الله بن بريدة بن الحصيب الأسلمي، ثقة.\n(٤) [٢٠٦٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nنسبه إليه ابن حبيب في \"تفسيره\" ٢٢٣/ ب، والحيري في \"الكفاية\" ٢/ ٨٨ / أ.\n(٥) من (م)، (ح).\n(٦) أخرجه البستي في \"تفسيره\" (٥٤٦) (٧٦٢)، والطبري في \"جامع البيان\" ١٩/ ١٢٧ عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٨٥، ونسبه إليه النحاس في \"معاني القرآن\" ٥/ ١٠٨.","vol":"20","page":140},{"text":"وهي رواية عطية عن ابن عباس - ﵄ - (١).\nوقال عكرمة عنه: الرواة (٢).\nوروى علي بن أبي طلحة عن ابن عباس ﵁: كفار الجن والإنس (٣).\n[٢٠٦٥] أخبرنا (٤) الحسين بن محمد بن فنجويه (٥)، قال: حدثنا طلحة بن محمد (٦) وعبيد الله بن أحمد (٧)، قالا: حدثنا أبو بكر بن\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٢٧ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٣٣ كلاهما من طريق عطية العوفي عنه.\nوذكره السيوطي في \"الدر المنثور\" وزاد نسبته لابن مردويه به.\nوانظر: \"لباب النقول\" للسيوطي (١٤٩).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٢٧ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٣٢ كلاهما من طريق عكرمة عنه.\nوذكره السيوطي في \"الدر المنثور\" وزاد نسبته للفريابي.\nونسبه إليه النحاس في \"معاني القرآن\" ٥/ ١٠٧، وفي \"الناسخ والمنسوخ\" ٢/ ٥٧٣ (٧٤٠).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٢٧ وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٣١، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٧٢ (٧٣٩).\nجميعهم من طريق علي بن أبي طلحة عنه.\nوذكره السيوطي في \"الدر المنثور\" وزاد نسبته لابن المنذر وابن مردويه به.\n(٤) في (م)، (ح): أخبرني.\n(٥) ثقة صدوق، كثير الرواية للمناكير.\n(٦) أبو القاسم البغدادي المقرئ سيء الحال في الحديث، وضعفه الأزهري.\n(٧) البغدادي أبو الحسين ابن البواب المقرئ، محله الصدق.","vol":"20","page":141},{"text":"مجاهد (١)، قال: أخبرني جعفر بن محمد (٢)، قال: حدثنا حسين بن محمد بن علي (٣)، قال: حدثنا أبي (٤)، عن عبد الله بن سعيد بن الحسن (٥)، عن أبي عبد الله (٦) ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾ قال: هم الذين يشعرون قلوب الناس بالباطل (٧).\nوأراد بهؤلاء شعراء الكفار عبد الله بن الزِّبعْري المخزومي، وهبيرة ابن أبي وهب ومسافع بن عبد مناف وعمرو بن عبد الله أبا عزة الجمحي وأمية بن (أبي) (٨) الصلت كانوا يهجون رسول الله - ﷺ - فيتبعهم الناس.\n[٢٠٦٦] أخبرنا الحسين بن محمد (٩)، قال: حدثنا عبيد الله بن محمد بن شنبة (١٠)، قال: حدثنا محمد بن عمران بن هارون (١١)،\n_________\n(١) أحمد بن موسى بن العباس مصنف كتاب \"السبعة\"، ثقة مأمون.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) لم أتبين من هو.\n(٧) [٢٠٦٥] الحكم على الإسناد:\nإسناده مسلسل بالمجاهيل.\nالتخريج:\nلم أقف عليه عند غير المصنف.\n(٨) من (م)، (ح).\n(٩) ثقة صدوق، كثير الرواية للمناكير.\n(١٠) لم يذكر بجرح أو تعديل.\n(١١) لم أجده.","vol":"20","page":142},{"text":"قال: حدثنا علي بن سعيد النسوي (١)، قال: حدثنا عبد السلام (٢)، عن إسحاق (٣) بن عبد الله بن أبي فروة (٤)، عن مكحول (٥)، عن أبي إدريس (٦)، عن غضيف (٧) -أو أبي غضيف- من (٨) أصحاب النبي - ﷺ - قال: قال رسول الله - ﷺ -: \"من أحدث هجاء في الإسلام فاقطعوا لسانه\" (٩).\n_________\n(١) صدوق صاحب حديث.\n(٢) عبد السلام بن حرب، ثقة حافظ له مناكير.\n(٣) في الأصل: أبي إسحاق، وهو خطأ، والتصويب من (م)، (ح).\n(٤) الأموي مولاهم المدني، متروك.\n(٥) الشامي، ثقة فقيه كثير الإرسال.\n(٦) عائذ الله بن عبد الله أبو إدريس الخولاني، عالم الشام بعد أبي الدرداء.\n(٧) غضيف بن الحارث، ويقال: غطيف، مختلف في صحبته.\n(٨) في الأصل: عن، وهو خطأ والتصويب من (م)، (ح).\n(٩) [٢٠٦٦] الحكم على الإسناد:\nإسناده ضعيف جدًا فيه إسحاق بن أبي فروة متروك، وفيه من لم أجده ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١٨/ ٢٦٤ (٦٦١)، والبغوي وابن منده وأبو نعيم كما في \"الإصابة\" ٥/ ١٩٠ جميعهم من طرق عن عبد السلام بن حرب به. ووقع عند البغوي وأبي نعيم وابن منده غطيف أو أبي غطيف.\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ١٢٢ في إسناده إسحاق بن أبي فروة متروك، وكذا قال ابن حجر في \"الإصابة\" وأخرجه الطبراني في \"المعجم الكبير\" ٨/ ٩٢ (٧٤٦٧) وابن عساكر في \"تاريخ دمشق\" ١٤/ ٤٠٨. كلاهما من طريق إسحاق بن أبي فروة عن مكحول عن حفص بن سعيد بن جابر عن أبي إدريس الخولاني عن =","vol":"20","page":143},{"text":"[٢٠٦٧] وأخبرنا الحسين بن محمد (١)، قال: حدثنا أحمد بن محمد بن إسحاق السني (٢)، قال: حدثنا أبو يعلى (٣)، قال: حدثنا إبراهيم بن عرعرة (٤)، قال: حدثنا عبد الرحمن بن مهدي (٥)، قال: حدثنا يعقوب القمي (٦)، عن جعفر (٧)، عن سعيد بن جبير (٨)، عن ابن عباس - ﵄ - قال: لما فتح النبي - ﷺ -، يعني: مكة رنَّ إبليس رنّة فاجتمعت إليه ذريته، فقال: ايأسوا أن ترتد أمة محمد\n_________\n= أبي أمامة الباهلي قال: قال رسول الله - ﷺ -: \"من أحدث هجاء في الإسلام فاقطعوا لسانه\" زاد الطبراني: قال عبد الله بن أحمد بن حنبل: أي: معناه: هجا الإسلام. وعند ابن عساكر: فاضربوا عنقه. قال الهيثمي في \"مجمع الزوائد\" ٨/ ١٢٣: فيه إسحاق بن أبي فروة وهو متروك.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) حافظ ثقة.\n(٣) أحمد بن علي بن المثنى الموصلي صاحب المسند، ثقة.\n(٤) إبراهيم بن محمد بن عرعرة أبو إسحاق البصري.\nروى عن: جعفر بن سليمان، وأبي معشر.\nروى عنه: مسلم وإبراهيم الحربي، وأبو يعلى.\nقال أبو حاتم: صدوق. قال يحيى بن معين: ثقة معروف بالحديث.\nقال ابن حجر: ثقة حافظ، تكلم أحمد في بعض سماعه. مات سنة (٢٣١ هـ).\nينظرت \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٣٠، \"تهذيب الكمال\" ٢/ ١٧٨ \"التقريب\" (٢٣١).\n(٥) العنبري، ثقة ثبت حافظ.\n(٦) يعقوب بن عبد الله بن سعد الأشعري، صدوق يهم.\n(٧) جعفر بن أبي المغيرة الخزاعي القُمّي، صدوق يهم.\n(٨) ثقة ثبت فقيه.","vol":"20","page":144},{"text":"على الشرك بعد يومكم (١) هذا، ولكن أفشوا فيها -يعني: مكة- الشعر والنَّوْح (٢).\n\n<span data-type=\"title\" id=toc-3545>٢٢٥ </span>- ﴿أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ﴾\n(من أودية الكلام ﴿يَهِيمُونَ﴾ حائرين) (٣)، وعن طريق الحق والرشد حائرين. قال الكسائي: الهائم الذاهب على وجهه (٤).\nوقال أبو عبيدة: الهائم: المخالف للقصد (٥).\nوقال ابن عباس - ﵄ - في هذِه الآية: في كل لغو يخوضون (٦).\n_________\n(١) في (ح): يومهم.\n(٢) [٢٠٦٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه الضياء المقدسي في \"الأحاديث المختارة\" ١٠/ ١٠٥ من طريق أبي يعلى الموصلي به.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٩/ ٦٢، والطبراني في \"المعجم الكبير\" ١٢/ ١١ (١٢٣١٨)، والمقدسي في \"الأحاديث المختارة\" ١٠/ ١٠٥.\nجميعهم من طريق عمر بن العباس الرازي عن عبد الرحمن بن مهدي به نحوه.\nوذكره المنذري في \"الترغيب والترهيب\" ٤/ ١٧٧ وقال: رواه أحمد بإسناد حسن.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٥٢.\n(٣) في الأصل: يهيمون من أودية الكلام حائرين، والمثبت من (م)، (ح) ليستقيم المعنى.\n(٤) نسبه إليه ابن حبيب في \"تفسيره\" ٢٢٣/ ب، والحيري في \"الكفاية\" ٢/ ٨٨ /أ.\n(٥) \"مجاز القرآن\" لأبي عبيدة ٢/ ٩١.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٢٨، وابن أبي حاتم في \"تفسير القرآن =","vol":"20","page":145},{"text":"وقال مجاهد: في كل فن يفتنون (١).\nوقال قتادة: يمدحون قومًا بباطل، ويشتمون قومًا بباطل (٢)\n\n<span data-type=\"title\" id=toc-3546>٢٢٦ </span>- ﴿وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ (٢٢٦)﴾\nثم استثنى شعراء المؤمنين حسان بن ثابت وعبد الله بن رواحة وكعب بن مالك وكعب بن زهير - ﵃ - (٣) فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-3547>٢٢٧ </span>- ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا﴾\nيعني: ردوا على المشركين الذين هجوا رسول الله - ﷺ - والمؤمنين.\n_________\n= العظيم\" ٩/ ٢٨٣٢، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٧٢ (٧٣٩) جميعهم من طريق علي بن أبي طلحة عنه.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٨٥ وزاد نسبته لابن المنذر وابن مردويه.\nونسبه إليه ابن فورك في \"تفسيره\" ٢/ ٣٥/ أ.\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٢٨، وآدم (٥١٥) كلاهما عنه.\nونسبه إليه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٣٢، والنحاس في \"معاني القرآن\" ٥/ ١٠٨.\nوذكره السيوطي في \"الدر المنثور\" ٥/ ١٨٦، وزاد نسبته للفريابي وعبد بن حميد وابن المنذر.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٨، والطبري في \"جامع البيان\" ١٩/ ١٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٣٣ عن قتادة.\n(٣) قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٨٧: هكذا قال ابن عباس وعكرمة ومجاهد وقتادة وزيد بن أسلم وغيره واحد أن هذا استثناء مما تقدم، ولكن هذِه السورة مكية فكيف يكون سبب نزول هذِه الآيات شعراء الأنصار في ذلك نظر ولم يتقدم إلا مرسلات لا يعتمد عليها، والله أعلم، ولكن هذا الاستثناء يدخل فيه شعراء الأنصار وغيرهم.","vol":"20","page":146},{"text":"[٢٠٦٨] أخبرنا ابن فنجويه الدينوري (١)، قال: حدثنا عبيد الله بن محمد بن شنبة (٢)، قال: حدثنا عبيد الله بن أحمد الكسائي (٣)، قال: حدثنا أبو بكر بن أبي شيبة (٤)، قال: حدثنا يحيى بن واضح (٥)، عن محمد بن إسحاق (٦)، عن يزيد بن عبد الله بن قسيط (٧)، عن أبي الحسن البرّاد (٨) قال: لما نزلت هذِه الآية ﴿وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ (٢٢٤)﴾ جاء عبد الله بن رواحة وكعب بن مالك وحسان بن ثابت - ﵃ - إلى رسول الله - ﷺ - يبكون، فقالوا: يا رسول الله أنزل الله هذِه الآية وهو يعلم أنا شعراء. فقال: \"اقرؤوا ما بعدها ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا﴾ أنتم ﴿وَانْتَصَرُوا﴾ أنتم\" (٩).\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) محله الصدق.\n(٤) الكوفي ثقة حافظ.\n(٥) الأنصاري أبو تُميلة، ثقة.\n(٦) صاحب المغازي، صدوق يدلس.\n(٧) الليثي أبو عبد الله المدني الأعرج، ثقة.\n(٨) أبو الحسن البراد، مولى بني نوفل روى عن: ابن عباس، وابن رواحة، وحسان ابن ثابت - ﵃ -.\nروى عنه: الزهري، وعمر بن معتب، ويزيد بن عبد الله بن قسيط، قال ابن حجر: مقبول.\nينظر: \"تهذيب الكمال\" للمزي ٣٣/ ٢٤٥، \"التقريب\" لابن حجر (٨٠٤٩).\n(٩) [٢٠٦٨] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل، والبراد مقبول. =","vol":"20","page":147},{"text":"[٢٠٦٩] أخبرنا (١) الحسين بن محمد الفنجوي (٢)، قال: حدثنا ابن مالك القطيعي (٣)، قال: حدثنا ابن أحمد بن حنبل (٤)، قال: حدثنا أبي (٥)، قال: حدثنا أبو اليمان (٦)، قال: حدثنا شعيب (٧)،\n_________\n= التخريج: أخرجه ابن أبي شيبة في \"المصنف\" ٥/ ٢٧٧ (٢٦٠٥١) طبعة الحوت عن يحيى ابن واضح به.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٣٤، والحاكم في \"المستدرك\" ٣/ ٥٥٦ (٦٠٦٤) كلاهما من طريق ابن أبي شيبة به.\nوأخرجه الطبري في \"جامع البيان\" ١٩/ ١٢٩ من طريق عيسى بن يونس، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٣٥ من طريق جرير بن حازم، والطبري من طريق علي بن مجاهد، وإبراهيم بن المختار، جميعهم عن محمد بن إسحاق به. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٣٥ من طريق الوليد بن كثير عن يزيد بن عبد الله عن أبي الحسن البراد مولى بني نوفل.\nوأخرجه أبو داود في \"الناسخ والمنسوخ\" كما في \"تهذيب الكمال\" ٣٣/ ٢٤٥ عن أبي الحسن مولى بني نوفل.\nوجاء في أحد طرق الطبري: أبي الحسن سالم البراد مولى تميم الداري.\nوعند الحاكم: أبي الحسن مولى بني نوفل، والبقية: عن أبي الحسن البراد.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٨٦ عن محمد بن إسحاق، عن أبي الحسن سالم البراد بن عبد الله مولى تميم الداري.\n(١) في (م)، (ح): وأخبرني.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن جعفر بن حمدان بن مالك القطيعى، ثقة.\n(٤) عبد الله بن أحمد بن حنبل، ثقة.\n(٥) إمام، ثقة، حافظ، فقيه، حجة.\n(٦) الحكم بن نافع البهراني، ثقة ثبت يقال: إن أكثر حديثه عن شعيب مناولة.\n(٧) شعيب بن أبي حمزة دينار ثقة عابد، قال ابن معين: من أثبت الناس في الزهري.","vol":"20","page":148},{"text":"عن الزهري (١).\n[٢٠٧٠] وأخبرنا ابن فنجويه الدينوري (٢)، قال: حدثنا ابن حمدون (٣)، قال: حدثنا ابن الشرقي (٤)، حدثنا محمد بن يحيى (٥)، قال: حدثنا عبد الرزاق (٦)، قال: حدثنا معمر (٧)، عن الزهري (٨)، قال: حدثني عبد الرحمن بن كعب بن مالك (٩)، عن أبيه (١٠) أنه قال للنبي - ﷺ - حين أنزل الله ﷿ في الشعراء ما أنزل: يا رسول الله إن الله تعالى قد أنزل في الشعراء ما قد علمت فكيف ترى فيه، فقال النبي - ﷺ -: \"إن المؤمن يجاهد بسيفه ولسانه، والذي نفسي بيده لكأنما ترمونهم به نَضْح (١١) النَّبْل\" (١٢).\n_________\n(١) محمد بن مسلم بن شهاب الزهري، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) محمد بن عبد الله بن حمدون لم يذكر بجرح أو تعديل.\n(٤) أحمد بن محمد بن الحسن، ثقة مأمون.\n(٥) محمد بن يحيى الذهلي. ثقة حافظ جليل.\n(٦) الصنعاني ثقة حافظ. عمي في آخر عمره فتغير.\n(٧) معمر بن راشد الأزدي ثقة ثبت. فاضل.\n(٨) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٩) الأنصاري، ثقة من كبار التابعين.\n(١٠) صحابي جليل.\n(١١) أي: رمي ورشق النبل.\n\"لسان العرب\" لابن منظور ٢/ ٣٢٠ نضح.\n(١٢) [٢٠٦٩ - ٢٠٧٠] الحكم على الإسناد:\nإسناده صحيح. =","vol":"20","page":149},{"text":"[٢٠٧١] أخبرنا ابن فنجويه (١)، قال: حدثنا عمر بن الخطاب (٢)،\n_________\n= التخريج:\nأخرجه القضاعي في \"مسند الشهاب\" ٢/ ١٣٥ (١٥٤٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ١١ (٤٧٠٧).\nوالطبراني في \"المعجم الكبير\" ١٩/ ٧٦ (١٥٢)، وابن عساكر في \"تاريخ دمشق\" ٥٠/ ١٩٢، والواحدي في \"الوسيط\" ٣/ ٣٦٦ من طريق يونس عن الزهري به.\nوأخرجه عبد الرزاق في \"مصنفه\" ١١/ (٢٠٥٠٠)، ومن طريقه أخرجه أحمد في \"مسنده\" ٦/ ٣٨٧ (٢٧١٧٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ١٠٢ (٥٧٨٦)، والطبراني في \"المعجم الكبير\" ١٩/ ٧٥ (١٥١)، والبغوي في \"شرح السنة\" ١٢/ ٣٧٨ (٣٤٠٩)، وفي \"معالم التنزيل\" ٦/ ١٣٦، والبيهقي في \"السنن الكبرى\" ١٠/ ٢٣٩، وابن عساكر في \"تاريخ دمشق\" ٥٠/ ١٩٣.\nوأخرجه أحمد في \"المسند\" ٣/ ٤٥٦ (١٥٧٨٥)، والبيهقي في \"السنن الكبرى\" ١٠/ ٢٣٩، وابن عساكر في \"تاريخ دمشق\" ٥٠/ ١٩٢.\nجميعهم من طريق أبي اليمان عن شعيب عن الزهري عن عبد الرحمن بن عبد الله ابن كعب بن مالك عن كعب بن مالك به.\nوأخرجه أحمد في \"المسند\" ٣/ ٤٦٠ (١٥٧٩٦) من طريق ابن أخي ابن شهاب محمد بن عبد الله عن ابن شهاب عن عبد الرحمن بن عبد الله بن كعب عن كعب ابن مالك به.\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ١٢٦: رواه أحمد بأسانيد ورجال أحدهما رجال الصحيح.\nوقال الألباني في \"السلسلة الصحيحة\" ٤/ ١٧٢ (١٦٣١): والزهري له فيه شيخان عبد الرحمن بن كعب بن مالك وعبد الرحمن بن عبد الله بن كعب بن مالك.\nقلت: وعبد الرحمن بن عبد الله بن كعب بن مالك الأنصاري ثقة عالم \"تقريب التهذيب\" لابن حجر (٣١٤٨).\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم يتبين لي من هو.","vol":"20","page":150},{"text":"قال: حدثنا عبد الله بن الفضل (١)، قال: حدثنا عمرو بن محمد الناقد (٢)، قال: حدثنا سفيان بن عيينة (٣)، عن الزهري (٤)، عن سعيد (٥)، عن أبي هريرة - ﵁ - أن عمر - ﵁ - مرّ بحسان ﵁ وهو ينشد الشعر في المسجد فلحظ إليه، فقال: قد كنت أنشد فيه، وفيه من هو خير منك، ثم التفت إلى أبي هريرة - ﵁ - وقال: أنشدك الله أسمعت رسول الله -ﷺ- يقول: \"أجب عني، اللهم أيِّده بروح القدس\"؟ قال: اللهم نعم (٦).\n_________\n(١) لم أجده.\n(٢) عمرو بن محمد بن بكير الناقد أبو عثمان البغدادي، روى عن: سفيان بن عيينة، وإسماعيل بن علية، روى عنه: البخاري ومسلم وأبو داود قال أحمد: كان يتحرى الصدق. قال يحيى: صدوق، وقال أبو حاتم: ثقة أمين صدوق. قال ابن حجر: ثقة حافظ. مات سنة (٢٣٢ هـ). ينظر: \"الجرح والتعديل\" ٦/ ٢٦٢، \"تهذيب الكمال\" ٢٢/ ٢١٣، \"تقريب التهذيب\" (٥١٠٦).\n(٣) ثقة حافظ فقيه.\n(٤) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٥) سعيد بن المسيب أحد العلماء الأثبات.\n(٦) [٢٠٧١] الحكم على الإسناد:\nفي إسناده من لم أجده، والحديث في الصحيح كما سيأتي.\nالتخريج:\nأخرجه مسلم كتاب فضائل، الصحابة، باب فضائل حسان بن ثابت - ﵁ - (٢٤٨٥) عن عمرو الناقد به.\nوأخرجه البخاري كتاب بدء الخلق باب ذكر الملائكة (٣٢١٢) والنسائي كتاب المساجد، باب الرخصة في إنشاد الشعر ٢/ ٤٨ كلاهما من طريق سفيان عن الزهري عن سعيد بن المسيب قال مر عمر في المسجد فذكره وأخرجه البخاري =","vol":"20","page":151},{"text":"[٢٠٧٢] أخبرنا ابن فنجويه (١) قال: حدثنا عبيد الله بن محمد بن شنبة (٢) قال: حدثنا محمد بن علي بن سالم الهمذاني (٣) قال: حدثنا أحمد بن منيع (٤) قال: حدثنا أبو معاوية (٥) قال: حدثنا الشيباني (٦) عن عدي بن ثابت (٧) عن البراء بن عازب (٨) - ﵄- قال: قال رسول الله - ﷺ - لحسان ﵁: \"اهج المشركين، فإن جبريل ﵇ معك\" (٩).\n\n<span data-type=\"title\" id=toc-3548>٢٢٨ </span>- ﴿وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا﴾\n_________\n= في صحيحه الصلاة (٤٥٣) وفي الأدب (٦١٥٢) ومسلم فضائل الصحابة (٢٤٨٥) كلاهما من طريق أبي اليمان عن شعيب عن الزهري عن أبي سلمة بن عبد الرحمن أنه سمع حسان يستشهد أبا هريرة.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) أبو جعفر البغوي الأصم، ثقة حافظ.\n(٥) محمد بن خازم -بمعجمتين- الضرير، ثقة أحفظ الناس لحديث الأعمش.\n(٦) سليمان بن أبي سليمان -فيروز- الشيباني، ثقة.\n(٧) الأنصاري، ثقة، رمي بالتشيع.\n(٨) صحابي مشهور.\n(٩) [٢٠٧٢] الحكم على الإسناد:\nفي إسناده من لم يذكر بجرح أو تعديل، والحديث في الصحيح كما سيأتي.\nالتخريج:\nأخرجه البخاري كتاب بدء الخلق، باب ذكر الملائكة (٣٢١٣)، وكتاب المغازي، باب مرجع النبي من الأحزاب (٤١٢٣)، وكتاب الأدب، باب هجاء المشركين (٦١٥٣)، ومسلم كتاب فضائل الصحابة، باب فضائل حسان بن ثابت - ﵁ - (٢٤٨٦) كلاهما من طريق شعبة عن عدي بن ثابت به.","vol":"20","page":152},{"text":"أشركوا ﴿أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ﴾ أي؛ مرجع يرجعون إليه بعد مماتهم.\nوروى نوفل بن أبي عقرب (١) عن ابن عباس - ﵄ - أنه قرأ: (أي منفلت ينفلتون) بالفاء والتاء ومعناهما واحد (٢).\n[٢٠٧٣] أخبرنا ابن فنجويه (٣)، قال: حدثنا عبيد الله بن محمد بن شنبة (٤)، قال: حدثنا الفريابي (٥)، قال: حدثنا عبيد الله بن معاذ (٦)، قال: حدثنا أبي (٧)، حدثنا ابن (٨) عون (٩)، عن إبراهيم (١٠) قال:\n_________\n(١) هكذا في الأصل وبقية النسخ، والصواب أبو نوفل، وهو أبو نوفل بن أبي عقرب الكناني العَرِيجي اسمه مسلم وقيل عمرو بن مسلم، وقيل معاوية بن مسلم ثقة روى عن ابن عباس ﵄.\n\"الثقات\" لابن حبان ٥/ ٣٩٦، ٤١٥، \"تهذيب الكمال\" للمزي ٣٤/ ٣٥٧، \"تقريب التهذيب\" لابن حجر (٨٤٨٨).\n(٢) وهي قراءة شاذة.\nنسبها إليه ابن خالويه في \"مختصر في شواذ القرآن\" (١٠٩)، وابن حبيب في \"تفسيره\" ٢٢٣/ ب، والحيري في \"الكفاية\" ٢/ ٨٨/ أ، وأبو حيان في \"البحر المحيط\" ٧/ ٤٧.\nوبلا نسبة في \"إعراب القراءات الشواذ\" للعكبري ٢/ ٢٢٨.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) جعفر بن محمد، إمام حافظ ثبت.\n(٦) العنبري، ثقة حافظ.\n(٧) معاذ بن معاذ بن نصر بن حسان العنبري، أبو المثنى البصري القاضي، ثقة متقن.\n(٨) في الأصل: ابن أبي وهو خطأ والتصويب من (م).\n(٩) عبد الله بن عون بن أرطبان، أبو عون البصري، ثقة ثبت فاضل.\n(١٠) إبراهيم بن يزيد النخعي، ثقة، إلا أنه يرسل كثيرا.","vol":"20","page":153},{"text":"كان شريح (١) يقول: سيعلم الظالمون حظ وحق من نقضوا، إن الظالم ينتظر العقاب، وإن المظلوم ينتظر النصر والثواب (٢) (٣).\n_________\n(١) ابن الحارث، القاضي، ثقة.\n(٢) من (ح).\n(٣) [٢٠٧٣] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٥٤٢ (٢٢٩٧٦) طبعة الحوت، عن وكيع عن ابن عون به.\nأخرجه أبو نعيم في \"حلية الأولياء\" ٤/ ١٣٢ من طريق إسماعيل بن عليَّة عن ابن عون به.\nوأخرجه ابن سعد في \"الطبقات الكبرى\" ٦/ ١٣٥ وأبو نعيم في \"حلية الأولياء\"، وابن عساكر في \"تاريخ دمشق\" ٢٣/ ٢٩.\nجميعهم من طريق حماد بن زيد عن شعيب بن الحبحاب عن إبراهيم النخعي به.\nوأخرجه ابن عساكر أيضًا من طريق ابن نور عن محمد عن ابن شريح.\nوذكره المزي في \"تهذيب الكمال\" ١٢/ ٤٤٠ من طريق شعيب بن الحبحاب عن النخعي به.","vol":"20","page":154},{"text":"<span data-type=\"title\" id=toc-3549>٢٧ - سُورَة النَّمْل</span>","vol":"20","page":155},{"text":"سُوْرَة النَّمْل (١)\nمكية (٢) وهي ثلاث وتسعون (٣) آية وألف ومائة وتسع وأربعون\n_________\n(١) سميت كذلك لذكر لفظ النمل فيها، وتسمى سورة سليمان؛ لذكر قصة مُلْك سليمان ﵇ فيها مفصَّلة، ولم تذكر في غيرها، وتسمى سورة الهدهد؛ لذكر لفظ الهدهد فيها.\nانظر: \"الإتقان\" للسيوطي ٢/ ٣٦٠، \"روح المعاني\" للألوسي ١٩/ ١٥٤.\n(٢) قاله ابن عباس، وابن الزبير: ابن عباس: أخرج ابن الضريس في \"فضائل القرآن\" (١٧)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٧٤، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٣، ١٤٤، وابن مردويه في \"تفسيره\" كما في \"الدر المنثور\" للسيوطي ١١/ ٣٣٣ عن ابن عباس قال: أنزلت سورة النمل بمكة.\nابن الزبير: أخرج ابن مردويه في \"تفسيره\" كما في \"الدر المنثور\" للسيوطي ١١/ ٣٣٣ عن ابن الزبير مثله.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٥٤: مكية كلها في قول الجميع، ونقله عنه الشوكاني في \"فتح القدير\" ٤/ ١٥٥. وذهب بعضهم إلى مدنية بعض آياتها.\n(٣) في المطبوع (سبعون) وهو خطأ، والصواب (تسعون) كما في (س)، (ح)، واختلف في عدد آياتها كما قال الألوسي: عدد آياتها خمس وتسعون آية حجازي وأربع بصري وشامي وثلاث كوفي ١٩/ ١٥٤، وقال ابن الجوزي في \"فنون الأفنان\" (ص ٢٩٧): اختلافها آيتان عدّ المكي والمدنيان ﴿وَأُولُو بَأْسٍ شَدِيدٍ﴾ رقم [٣٣] آية، وعدّ الشامي والمكي والمدنيان والبصريون ﴿مُمَرَّدٌ مِنْ قَوَارِيرَ﴾ رقم [٤٤] آية.","vol":"20","page":157},{"text":"كلمة، وأربعة آلاف وسبع مائة وتسعة (١) وتسعون حرفًا (٢).\n[٢٠٧٤] أخبرنا أبو الحسن محمد بن القاسم الفقيه (٣)، أنا أبو عبد الله محمد بن يزيد المعدل (٤)، نا أبو يحيى البزاز (٥)، نا محمد ابن منصور (٦)، نا محمد بن عمران بن عبد الرحمن بن أبي ليلى (٧)، قال: حدثني أبي (٨)، عن مخلد (٩) بن عبد الواحد (١٠)، عن الحجاج بن عبد الله (١١)، عن أبي الخليل (١٢)،\n_________\n(١) ساقطة من (س) وثابتة في (ح).\n(٢) كذا في (س) بتقديم عدد الآيات والختم بعدد الحروف، وفي (ح) بعكس ذلك كالمطبوع، وقال السخاوي في \"جمال القراء\" ١/ ٢٣١: لا أعلم لعدد الكلمات والحروف من فائدة؛ لأن ذلك إن أفاد فإنما يفيد في كتاب يمكن فيه الزيادة والنقصان والقرآن لا يمكن فيه ذلك. . إلخ، وقال جلال الدين السيوطي في \"الإتقان\" ٢/ ٤٥٥ في عدد حروف القرآن: . . والاشتغال باستيعاب ذلك مما لا طائل تحته. .\n(٣) أبو الحسن الفلوسي. لم يذكر بجرح أو تعديل.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) لم أجده.\n(٦) لم يتبين لي من هو.\n(٧) صدوق.\n(٨) مقبول.\n(٩) في (س)، (ح): مخالد، وفي المطبوع مجالد، والصواب: مخلد كما في ترجمته. ضعيف.\n(١٠) ضعيف.\n(١١) لم أجده.\n(١٢) بزيع بن حسان، أبو الخليل البصري، أحاديثه مناكير كلها لا يتابعه عليها أحد.","vol":"20","page":158},{"text":"عن (١) علي بن زيد (٢)، وعطاء بن أبي ميمونة (٣)، عن زر بن حبيش (٤)، عن أُبي بن كعب (٥) قال: قال رسول الله - ﷺ -: \"من قرأ سورة (٦) طس سليمان كان له من الأجر عشر حسنات بعدد من صدّق سليمان وكذّب به وهود وشعيب وصالح وإبراهيم ﵈ ويخرج من قبره وهو ينادي: لا إله إلا الله\" (٧).\n_________\n(١) في النسخ الثلاث (ص)، (ح)، (س): وعن، والصواب بدون واو؛ لأن أبا الخليل يروي عن شيخيه هنا علي بن زيد وعطاء وهو على الصواب في أفتتاح سورة لقمان.\n(٢) ابن جُدْعان التيمي، ضعيف.\n(٣) عطاء بن أبي ميمونة، أبو معاذ، البصري.\nروى عن: أنس بن مالك والحسن البصري، وعنه: حماد بن سلمة وشعبة بن الحجاج. قال ابن حجر: ثقة رمي بالقدر.\n\"تهذيب الكمال\" للمزي ٢٠/ ١١٧، \"تقريب التهذيب\" لابن حجر (٤٦٠١).\n(٤) أبو مريم، ثقة، جليل، مخضرم.\n(٥) صحابي مشهور.\n(٦) من (س).\n(٧) [٢٠٧٤] الحكم على الإسناد:\nإسناده ضعيف جدًّا.\nالتخريج:\nوالحديث متنه موضوع مكذوب على رسول الله - ﷺ -، ومتنه مُطوّل معروف بالحديث الموضوع في \"فضائل القرآن\" سورةً سورة، وقد نبه جمع غفير من العلماء على وضعه وكذبه وشاع في كتب الحديث وعلومه \"مصطلح الحديث\" تمثيلهم به للموضوعات المشتهرة، وتحذيرهم من الاغترار به، ولومهم للمفسرين الذين خفي عليهم ما فيه فجعلوا يوردونه في تفاسيرهم، ويروونه فيها =","vol":"20","page":159},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= بأسانيدهم، دون تنبيههم على ما فيه، مع خطورة صنيعهم على من يقرأ تفاسيرهم فيغتر بما فيها، خصوصًا وهي مقرونة بتفسير كلام الله تعالى، ومن ذلك ما ورد في \"تدريب الراوي\" للسيوطي ١/ ٣٤١ في حديثه عن هذا الحديث الموضوع المروي عن أبي بن كعب في فضائل السور حيث قال ما نصه: وقد أخطأ من ذكره من المفسرين في تفسيره كالثعلبي والواحدي والزمخشري والبيضاوي، قال العراقي: لكن من أبرز إسناده منهم كالأولين -يعني الثعلبي والواحدي- فهو أبسط لعذره، إذ أحال ناظره على الكشف عن سنده وإن كان لا يجوز له السكوت عليه وأما من لم يبرز سنده وأورده بصيغة الجزم فخطؤه أفحش.\nوقد وجدتُ المصنف ﵀ وغفر له يرويه بإسناده عن أُبي بن كعب - ﵁ - الذي يُروى عنه الحديث -في حدود السور الست التي تخصُّني- من طرق ثلاثة: -\n١ - طريق زر بن حبيش في افتتاح ثلاث سور: هنا وفي سورة لقمان: والسند فيها أقوم سياقًا، وفي سورة القصص، وهو أكثرها خللًا.\n٢ - طريق أبي أمامة - ﵁ - في سورتين: العنكبوت والروم.\n٣ - طريق ابن عباس - ﵁ - عن أُبيّ، في سورة السجدة.\nوسأذكر مجمل كلام العلماء عليه وعلى طرقه هنا، حتى أستغني بذلك عن التكرار في السور الآتية وقد وجدتُ في رسالة من سبقني في تحقيق جزء من هذا الكتاب من سورة المدثر إلى سورة الفجر -صلاح باعثمان- وجدتُه قد تتبع طرق هذا الحديث وأورد كلام العلماء على أسانيده، وأقوال النقاد في رواته، وتقريرات المحدثين بوضعه وكذبه فأجاد وأفاد، وسمّى عددا من السور التي أورد فيها المصنف هذا الحديث، لكني لم أجد فيما ذكره -مما عندي- إلا سورة النمل فقط مع كونه حصر طُرقه التي جاء منها في أربعة فذكر هذِه الثلاثة، ورابعها: الذي هو طريق عبد الرحمن بن أبزى، وهذا الحصر مجهود ليس بالهين.\nالطريق الأول: طريق زر بن حبيش، في إسناده مخلد بن عبد الواحد، أبو الهذيل البصري، قال عنه ابن حبان: منكر الحديث جدًّا \"المجروحين\" ٣/ ٤٢ - ٤٣. =","vol":"20","page":160},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وذكره الذهبي في \"ميزان الاعتدال\" ٤/ ٨٣، بذاك الخبر الطويل الباطل في فضل السور فقال: ما أدري من وضعه؛ إن لم يكن مخلد افتراه.\nالطريق الثاني: طريق أبي أمامة، وفي إسناده هارون بن كثير قال عنه الإمام ابن عدي في \"الكامل\" ٧/ ٢٥٨٨: ليس بمعروف، وذكر حديثه هذا، وقال: غير محفوظ عن زيد، يعني: ابن أسلم الذي يرويه عنه.\nوالطريق الثالث: طريق ابن عباس، في إسناده نوح ابن أبي مريم أبو عصمة ويُعرف بنوح الجامع، ذكر الحاكم أبو عبد الله أنه وضع حديث فضائل القرآن كما في ترجمته من \"تهذيب التهذيب\" لابن حجر ٤٣٥، وفي \"تقريب التهذيب\" لابن حجر ترجمة (٧٢١٠)، أنهم كذبوه في الحديث، وقول الإمام ابن المبارك: كان يضع. وقد روى ابن الجوزي في \"الموضوعات\" ١/ ٣٩١ - ٣٩٢ - من طريق العقيلي -وهو في ضعفائه ١/ ١٥٧، عن الإمام عبد الله بن المبارك قوله: أظن الزنادقة وضعته، وقد انتقد ابن الجوزي على المصنف الثعلبي تفريقه لهذا الحديث في تفسيره وأنه ذكر عند كل سورة منه ما يخصها، ومتابعة الواحدي له على صنيعه هذا، وقوله: لم أعجب منهما؛ لأنهما ليسا من أصحاب الحديث، وإنما عجبت من أبي بكر بن أبي داود -وهو عبد الله السجستاني كما في \"فتح المغيث\" للسخاوي (١/ ٢٨٧) - كيف فرّقه على كتابه الذي صنفه في \"فضائل القرآن\" وهو يعلم أنه حديث مُحال، ولكنه شره المحدثين، فإن من عادتهم تنفيق حديثهم ولو بالبواطيل، وهذا قبيح منه ...، ومقصودُه بالمحدثين عموم الرواة والنقلة الذين لا يتحرَّون فيما ينقلونه، وليس المحدثين ذوي التثبُّت والتحري، وإن كان قد سمَّى ابن أبي داود، فحالةُ مثله بين المحدثين نادرة، كما في ترجمته من \"سير أعلام النبلاء\" للذهبي ١٣/ ٢٢٨ - ٢٣١، ونسب السيوطي في \"اللآلئ المصنوعة\" ١/ ٢٢٧ سند ابن أبي داود، بحديث أُبي بن كعب، لكتابه \"فضائل القرآن\"، قال ابن الجوزي: وهذا حديث في فضائل السور مصنوع بلا شك، وذم صنيع واضعه بقوله: استقرأ السور، وذكر في كل واحدة ما يُناسبها من الثواب بكلام ركيك في =","vol":"20","page":161},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= نهاية البرودة، لا يناسب كلام رسول الله - ﷺ -.\nومن العلماء الذين نبهوا على وضعه:\n١ - شيخ الإسلام ابن تيمية في \"مقدمة أصول التفسير\" (ص ٧٥)، وفي \"مجموع الفتاوى\" ١٣/ ٣٥٤ حيث نقل اتفاق العلماء على أنه موضوع: وفي التفسير من هذِه الموضوعات قطعة كبيرة من هذا الحديث الذي يرويه الثعلبي، والواحدي، والزمخشري في \"فضائل سور القرآن\"، سورة سورة، فإنه موضوع باتفاق أهل العلم.\n٢ - وتلميذه العلامة محمد بن أبي بكر الدمشقي المعروف بابن قيم الجوزية رحمهما الله تعالى في كتابه \"المنار المنيف في الصحيح والضعيف\" (ص ١١٣) فقال: ومنها -أي: من الأحاديث التي لم تثبت- ذكر فضائل السور، ثواب من قرأ سورة كذا فله أجر كذا، من أول القرآن إلى آخره، كما ذكر ذلك الثعلبي، والواحدي في أول كل سورة، والزمخشري في آخرها.\n٣ - الحافظ العراقي في \"فتح المغيث\" (ص ١٥٢) ذكر نحوه.\n٤ - السخاوي في \"فتح المغيث بشرح ألفية الحديث\" ١/ ٢٨٥ ذكر نحوه.\n٥ - والعلامة الشوكاني في \"الفوائد المجموعة\" (ص ٢٩٦) قال: ولا خلاف بين الحفاظ بأن حديث أُبي بن كعب هذا موضوع، وقد اغتر به جماعة من المفسرين، فذكروه في تفاسيرهم: كالثعلبي، والواحدي، والزمخشري ولا جرم فليسوا من أهل هذا الشأن. . . .\n٦ - جلال الدين السيوطي في \"تدريب الراوي\" ١/ ٣٤٠ - ٣٤١ حيث قال: ومن الموضوع الحديث المروي عن أبي بن كعب مرفوعًا في فضل القرآن سورة سورة من أوله إلى آخره، فروينا عن المؤمل بن إسماعيل، قال: حدثني شيخ به، فقلت للشيخ من حدثك؟ فقال: حدثني رجل بالمدائن وهو حيّ، فسرت إليه، فقلت من حدثك؟ فقال حدثني شيخ بواسط وهو حيّ فسرت إليه، فقال: حدثني شيخ بالبصرة فسرت إليه فقال: حدثني شيخ بعبّادان فسرت إليه، فأخذ بيدي فأدخلني بيتًا، فإذا فيه قوم من المتصوفة ومعهم شيخ فقال: هذا الشيخ حدثني، فقلت يا =","vol":"20","page":162},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type=\"title\" id=toc-3550>١ </span>- قوله تعالى ﴿طس تِلْكَ﴾\nقال ابن عباس (١): هو اسم من أسماء الله ﷿ أقسم الله تعالى به أن (٢) هذِه السورة ﴿آيَاتُ الْقُرْآنِ وَكِتَابٍ مُبِينٍ﴾ يعني: وآياتُ (٣) كتابٍ مبين،\n_________\n= شيخ من حدّثك؟ فقال: لم يحدثني أحد ولكنا رأينا الناس قد رغبوا عن القرآن فوضعنا لهم هذا الحديث ليصرفوا قلوبهم إلى القرآن.\n٧ - العراقي في \"التقييد والإيضاح\" (ص ١٣٠) نقل الحديث السابق.\n٨ - والذهبي في \"ميزان الاعتدال\" ٤/ ٨٣ في ترجمة مخلد بن عبد الواحد.\nوغيرهم كثير، رحمهم الله تعالى جميعًا.\n(١) الأثر أخرجه الطبري في \"جامع البيان\" ١٩/ ١٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٨٣٨، والنحاس في \"معاني القرآن\" ١/ ٧٤، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٣، وذكره ابن الجوزي في \"تذكرة الأريب\" ١/ ٤٦، وابن الجوزي في \"زاد المسير\" ٦/ ١٥٣ جميعهم عن ابن عباس، قلتُ: هذا التفسير بناء على أن فواتح السور هي من أسماء الله تعالى، وهو أحد الأقوال في تفسير الحروف المقطعة في أوائل السور، قال ابن كثير: بل إنما ذُكرت هذِه الحروف في أوائل السور التي ذُكرت فيها بيانًا لإعجاز القرآن، وأن الخلق عاجزون عن معارضته بمثله، هذا مع أنه مركب من هذِه الحروف المقطعة التي يتخاطبون بها، وقد حكى هذا المذهب الرازي في \"مفاتيح الغيب\" عن المبرد وجمع من المحققين، وحكى القرطبي عن الفراء وقطرب نحو هذا، وقرره الزمخشري في كشافه ونصره أتم نصر، وإليه ذهب الشيخ الإمام العلامة أبو العباس بن تيمية، وشيخنا الحافظ المجتهد أبو الحجاج المزي، وحكاه لي عن ابن تيمية. \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٥٦.\n(٢) في (س): زيادة (تلك أي).\n(٣) في (ح): وكتاب.","vol":"20","page":163},{"text":"وقيل: الطاء من اللطيف والسين من السميع (١)، وقال أهل الإشارة: هي إشارة إلى طهارة <span data-type=\"title\" id=toc-3551>(٢) </span>سرّ حبيبه ﵇ (٣).\n\n٢ - قوله تعالى: ﴿هُدًى وَبُشْرَى لِلْمُؤْمِنِينَ (٢)﴾\nفيها وجهان من العربية الرفع على خبر الابتداء أي: هو هدى، وإن ششت على (٤) حرف خبر (٥) الصفة في قوله: ﴿لِلْمُؤْمِنِينَ﴾ والنصب على القطع (٦) والحال.\n_________\n(١) معناه: والسميع اللطيف إن هذِه الآيات التي أنزلتها إليك يا محمد لآيات القرآن وآيات كتاب مبين.\nانظر: \"جامع البيان\" للطبري ١٩/ ١٣١، \"المحرر الوجيز\" لابن عطية ٤/ ٢٤٨.\n(٢) من (س)، (ح).\n(٣) انظر: \"لطائف الإشارات\" للقشيري ٥/ ٦.\n(٤) في (س): بزيادة (خبر).\n(٥) وردت في (س): مقدمة، وفي (ح): كالأصل مؤخرة. والصواب هو: أي خلاصة ما ورد في إعرابها -أي: هدى وبشرى- في وجه الرفع ثلاثة أوجه: الرفع على أنها خبر لمبتدأ محذوف أي: هي هدى وبشرى، والرفع على البدل من آيات، والثالث: على أن يكون خبرًا ثانيًا مرفوعًا لتلك، ويجوز الجر على أنه بدل من كتاب أو صفة له.\nانظر: \"جامع البيان\" للطبري ١٩/ ١٣١، \"الكشاف\" للزمخشري ٣/ ١٣٥، \"مفاتيح الغيب\" للرازي ٢٤/ ١٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٥٥، \"إرشاد العقل السليم\" لأبي السعود ٦/ ٢٧٢، \"روح المعاني\" للألوسي ١٩/ ١٥٦، \"إعراب القرآن\" لمحيي الدين درويش ٧/ ١٦٢، \"الجدول في إعراب القرآن\" ١٩/ ١٣٧.\n(٦) ليس المراد القطع النحوي المعروف وإنما يريد النصب على الحال انظر ما قاله النجار في هامش \"معاني القرآن\" للفراء ٢/ ٢٨٦.","vol":"20","page":164},{"text":"<span data-type=\"title\" id=toc-3552>٣ </span>- ﴿الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-3553>٤ </span>- ﴿إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ﴾ القبيحة حتى رأوها حسنة وتزيينه لهم خذلانه إياهم (١).\n﴿فَهُمْ يَعْمَهُونَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-3554>٥ </span>- ﴿أُولَئِكَ الَّذِينَ لَهُمْ سُوءُ﴾\n_________\n(١) عقد ابن القيم ﵀ في كتابه \"شفاء العليل\" ١/ ٣١٩ فصلًا في بيان معنى التزيين وعلاقته بالقضاء والقدر فقال: أضاف التزيين إليه منه سبحانه خلقًا ومشيئة، وحذف فاعله تارة، ونسبهُ إلى سببه ومن أجراه على يده تارة، وهذا التزيين منه سبحانه حسن؛ إذ هو ابتلاء واختبار للعبيد ليتميز المطيع منهم من العاصي والمؤمن من الكافر، كما قال تعالى ﴿إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا (٧)﴾، وهو من الشيطان قبيح، وأيضًا فتزيينه سبحانه للعبد عمله السيئ عقوبة منه له على إعراضه عن توحيده وعبوديته وإيثار سيئ العمل على حسنه، فإنه لا بد أن يعرفه سبحانه السيئ من الحسن، فإذا آثر القبيح واختاره وأحبه ورضيه لنفسه زينه سبحانه له وأعماه عن رؤية قبحه بعد أن رآه قبيحًا. . فتزيين الرب تعالى عدل، وعقوبته حكمة، وتزيين الشيطان إغواء وظلم، وهو السبب الخارج عن العبد، والسبب الداخل فيه حبه وبغضه وإعراضه، والرب سبحانه خالق الجميع والجميع واقع بمشيئته وقدرته، ولو شاء لهدى خلقه أجمعين، والمعصوم من عصمه الله والمخذول من خذله الله، ألا له الخلق والأمر تبارك الله رب العالمين.\n(٢) العَمَهُ هو: التردد في الأمر من التحير يقال: عَمِهَ فهو عَمِهٌ وعامِهٌ وجَمْعُهُ عُمَّه، ومعناه في الآية: أي يترددون في أعمالهم الخبيثة وفي ضلالتهم.\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٤٨)، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٣٢.","vol":"20","page":165},{"text":"أي (١): شدة ﴿الْعَذَابِ﴾ في الدنيا الأسر (٢) والقتل ببدر (٣) ميه ﴿وَهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ﴾ حرمان النجاة والمنع من دخول الجنات.\n\n<span data-type=\"title\" id=toc-3555>٦ </span>- ﴿وَإِنَّكَ لَتُلَقَّى﴾\nلتلقن (٤) وتعطى ﴿الْقُرْآنَ﴾ نظيره قوله تعالى: ﴿وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُونَ﴾ (٥) ﴿مِنْ لَدُنْ حَكِيمٍ عَلِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-3556>٧ </span>- قوله تعالى: ﴿إِذْ قَالَ مُوسَى لِأَهْلِهِ﴾\nفي مسيره من مدين (٦) إلى مصر وقد أصلد زَنْدَه (٧) ﴿إِنِّي آنَسْتُ\n_________\n(١) لم ترد في (س)، وورد مكانها (العذاب).\n(٢) في (س): بتقديم القتل، وتأخير الأسر، وفي (ح): برمز (م) على الكلمتين ومعناه التقديم لكلمة (القتل) وتأخير كلمة (الأسر) كما في المطبوع.\n(٣) كذا في (ح)، وفي (س): بيوم، ولعل ما في الأصل وفي (ح) هو الصواب باعتبار أن غزوة بدر أول الغزوات وأعظمها، وقد يراد بالعذاب مطلق العذاب سواء كان في الدنيا أو في الآخرة، والمراد بالسوء شدته وعظمه. \"جامع البيان\" للطبري ١٩/ ١٣٢، \"معالم التنزيل\" للبغوي ٦/ ١٤٣، \"مفاتيح الغيب\" للرازي ٢٤/ ١١٨٠.\n(٤) من (س)، (ح).\n(٥) القصص: ٨٠.\n(٦) بفتح الميم وسكون الدال المهملة، وفتح المثناة تحت، وآخره نون، تعرف اليوم باسم (البِدْع) وهي بين تبوك والساحل على ١٣٢ كيلًا غرب تبوك.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٧٧، \"معجم بلدان فلسطين\" (٦٥٣)، \"معجم المعالم الجغرافية\" لعاتق البلادي (٢٨٤).\n(٧) الأصلد: الشديد الصلابة وهي صخرة عريضة مَلْسَاء، والزَّنْدُ: العودُ الأعلى الذي تقدح به النار. =","vol":"20","page":166},{"text":"نَارًا﴾ فامكثوا مكانكم.\n﴿سَآتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ﴾ (١) (٢) قرأ أهل الكوفة (٣) ويعقوب (٤): بشهاب منون على البدل (٥)، وغيرهم: بالإضافة (٦).\n_________\n= انظر: \"لسان العرب\" لابن منظور ٣/ ٢٥٧، \"مختار الصحاح\" للرازي (١١٦)، \"المعجم الوسيط\" ١/ ٤٠٢، ٥٠٢.\n(١) الشِّهاب: الشعلة الساطعة من النار الموقدة، ومن العارض في الجو نحو ﴿فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ﴾، ﴿شِهَابٌ مُبِينٌ﴾، ﴿شِهَابًا رَصَدًا﴾. \"المفردات في غريب القرآن\" للراغب الأصفهاني (٢٦٧)، \"لسان العرب\" لابن منظور ١/ ٥٠٩.\n(٢) القَبَسُ المُتناول من الشُّعلةِ أو الجذوة، وهي النار التي تأخذها في طرف عود، والقبس والاقتباس طلب ذلك، ثم يُستعار لطلب العلم والهداية قال تعالى: ﴿انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ﴾ وأقْبَستُهُ نارًا أو علمًا أعطَيتُه. \"المفردات في غريب القرآن\" للراغب الأصفهاني (٣٩٠)، \"لسان العرب\" لابن منظور ٦/ ١٦٧.\n(٣) وهم: عاصم وحمزة والكسائي وخلف.\n(٤) في أحد وجهيه وهي رواية رويس عنه.\n(٥) أي: بالتنوين فيهما ﴿بِشِهَابٍ قَبَسٍ﴾، وقبسٍ: بدل من شهاب، أو صفة له بمعنى مقتبس أو مقبوس، وقرأ بها عاصم وحمزة والكسائي وخلف ورويس عن يعقوب والأعمش.\n(٦) بالإضافة لبيان النوع ﴿بِشِهَابٍ قَبَسٍ﴾ كقولهم: خاتم فضة وقرأ بها: ابن كثير ونافع وأبو عمرو وابن عامر والحسن وأبو جعفر وروح عن يعقوب، وهو بمنزلة قوله تعالى: ﴿وَلَدَارُ الْآخِرَةِ﴾ وقال الطبري عن القراءتين: والصواب من القول من ذلك أنهما قراءتان معروفتان في قراءة الأمصار مقاربتا المعنى، فبأيتهما قرأ القارئ فمصيب، ودلّ على ذلك قول الشاطبي: شِهَابٌ بِنُون ثِقْ، أخبر الناظم أن المشار إليهم بالثاء في قوله (ثق) وهم الكوفيون قرءوا بتنوين الباء في (بشهابٍ) فتعين للباقين القراءة بترك التنوين، والإضافة أجود وهو الاختيار؛ لأن الأكثر عليه كما في \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٥٤، وفي \"معاني القرآن\" للأخفش ٢/ ٤٢٨ قال: وكل حسن، فلم يرجح قراءة على أخرى. =","vol":"20","page":167},{"text":"وهو اختيار أبي عبيد وأبي حاتم (١)، ومعناه: سأتيكم بشعلة من (٢) نار أقتبسها منه (٣).\n﴿لَعَلَّكُمْ تَصْطَلُونَ﴾ تستدفئون.\n\n<span data-type=\"title\" id=toc-3557>٨ </span>- قوله تعالى: ﴿فَلَمَّا جَاءَهَا نُودِيَ أَنْ بُورِكَ مَنْ فِي النَّارِ﴾\nقال ابن عباس (٤) وسعيد بن جبير (٥) والحسن (٦) يعني قُدِّس من\n_________\n= انظر: \"جامع البيان\" للطبري ١٩/ ١٣٣، \"معاني القرآن\" للزجاج ٤/ ١٠٨، \"السبعة\" لابن مجاهد (٤٧٨)، \"معاني القراءات\" للأزهري (٣٥٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣١)، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٧١، \"البحر المحيط\" لأبي حيان ٧/ ٥٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٧، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٢٣، \"الحجة\" لابن زنجلة (٥٢٣)، \"معجم القراءات\" للخطيب ٦/ ٤٨٣.\n(١) كذا في (ح) وهو الصواب، أما في (س) بدون حاتم. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٥٦، \"معجم القراءات\" للخطيب ٦/ ٤٨١.\n(٢) ساقطة من (س)، (ح).\n(٣) ساقطة من (س).\n(٤) أخرجه عنه الطبري في \"جامع البيان\" ١٩/ ١٣٣ - ١٣٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٤٥، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٤ - ١٤٥، وابن الجوزي في \"زاد المسير\" ٦/ ١٥٥، والقرطبي \"الجامع لأحكام القرآن\" ١٣/ ١٥٦ - ١٥٧، وأبو حيان في \"البحر المحيط\" ٧/ ٥٤، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٩٢ - ٣٩٣، بمعناه.\n(٥) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ١٤٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٥٨، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٩٣، وأبو حيان في \"البحر المحيط\" ٧/ ٥٤، والألوسي في \"روح المعاني\" ١٩/ ١٦١ بمعناه.\n(٦) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ١٠٤٥، وابن الجوزي في \"زاد المسير\" =","vol":"20","page":168},{"text":"في النار وهو الله سبحانه، عنى به نفسه ﷿، وتأويل هذا القول أنه كان فيها لا على معنى (١) تمكن الأجسام لكن على معنى أنه نادى موسى ﵇ منها وأسمعه كلامه من جهتها وأظهر له ربوبيته من ناحيتها وهو كما روي (٢) أنه مكتوب في التوراة: جاء الله من سيناء (٣) وأشرق من ساعين (٤) واستعلن من جبال فاران (٥)، فمجيئه ﷿ من سيناء بعثته موسى ﵇ منها، ومن ساعين بعثته المسيح ﵇ منها\n_________\n= ٦/ ١٥٥، والقرطبي في \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٥٨، وأبو حيان \"البحر المحيط\" ٧/ ٥٤، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٩٢ - ٣٩٣، والشوكاني في \"فتح القدير\" ٤/ ١٥٨، والألوسي في \"روح المعاني\" ١٩/ ١٦١ بمعناه.\n(١) من (س).\n(٢) سيأتي نقل الحموي لهذا الخبر عن التوراة.\n(٣) سيناء: اسم موضع بالشام يضاف إليه الطور، وهو اسم الجبل الذي كلم الله عليه موسى ﵇. \"معجم البلدان\" لياقوت ٣/ ٣٠٠.\n(٤) الصواب (ساعير) بالراء، وهو المثبت في المعاجم وذكره ياقوت الحموي وقال: في التوراة اسم لجبال فلسطين وهو من حدود الروم وهي قرية من الناصرية بين طبرية وعكا.\n\"معجم البلدان\" لياقوت ٣/ ١٧١، \"معجم بلدان فلسطين\" (٤٣٩).\n(٥) وردت في (س) بالقاف على الخطأ في الموضعين، وهي كلمة عبرانية معربة، وهى من أسماء مكة ذُكرت في التوراة. . وفي التوراة: جاء الله من سيناء وأشرق من ساعير واستعلن من فاران، مجيئه من سيناء تكليمه لموسى ﵇ وإشراقه من ساعير وهي جبال فلسطين هو إنزاله الإنجيل على عيسى ﵇ واستعلانه من جبال فاران إنزاله القرآن على محمد - ﷺ - قالوا وفاران جبال مكة.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٢٢٥.","vol":"20","page":169},{"text":"واستعلانه (١) من جبال فاران بعثته المصطفى ﵇ منها (٢)، فاران مكة، وقالوا: كانت النار نوره ﷿، وإنما ذكره بلفظ النار؛ لأن موسى ﵇ حسبه نارًا والعرب تضع أحدهما موضع الآخر.\nوقال سعيد بن جبير: كانت النار بعينها وهي إحدى حجب الله تعالى (٣)، يدلّ عليه:\n[٢٠٧٥] ما أخبرنا عبد الله بن حامد (٤)، أنا محمد بن يعقوب (٥)، نا محمد بن إسحاق (٦)، نا هاشم بن القاسم (٧)، نا المسعودي (٨)، عن عمرو بن مرة (٩)، عن أبي عبيدة (١٠)، عن أبي موسى الأشعري قال:\n_________\n(١) في (ح): واستعلائه، وهو خطأ.\n(٢) ساقطة من (ح).\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٣٤ عنه، بلفظ: حجاب العزة وحجاب الملك وحجاب السلطان وحجاب النار وهي تلك التي نودي منها قال وحجاب النور وحجاب الغمام وحجاب الماء، وقد أخرجه بهذا اللفظ أبو الشيخ في \"العظمة\" أيضًا (ص ١٦٦) من طريق حجاج عن ابن جريج عن مجبر عن سعيد، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٥٩.\n(٤) الأصبهاني الواعظ، لم يذكر بجرح أو تعديل.\n(٥) أبو العباس الأصح. ثقة.\n(٦) محمد بن إسحاق الصَّغاني، ثقة، ثبت.\n(٧) في الأصل: هاشم بن الهيثم، وهو خطأ، وابن القاسم هو أبو النضر البغدادي، ثقة، ثبت.\n(٨) عبد الرحمن بن عبد الله بن عتبة بن عبد الله بن مسعود، صدوق، اختلط قبل موته.\n(٩) الجملي، أبو عبد الله الكوفي الأعمى، ثقة، عابد، كان لا يدلس.\n(١٠) أبو عبيدة بن عبد الله بن مسعود، كوفي، ثقة.","vol":"20","page":170},{"text":"قام فينا رسول الله - ﷺ - بأربع فقال: \"إن الله ﷿ لا ينام ولا ينبغي له أن ينام يخفض القسط (١) ويرفعه، يرفع إليه عمل الليل قبل [عمل] (٢) النهار وعمل النهار قبل عمل (٣) الليل، حجابه النار (٤) لو كشفها لأحرقت سُبُحات (٥) وجهه كل شيءٍ أدركه بصره\". ثم قرأ أبو عبيدة ﴿أَنْ بُورِكَ مَنْ فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ﴾ الآية (٦) (٧).\n_________\n(١) القسط: الميزان سُمّيَ به من القسط العدل، أراد أن الله يخفض ويرفع ميزان أعمال العباد المرتفعة إليه وأرزاقهم النازلة من عنده كما يرفع الوزّان يده ويخفضها عند الوزن وهو تمثيل لما يقدِّره الله وينْزِله، وقيل أراد بالقسط القِسْمَ من الرزق الذي يُصيب كل مخلوق وخفضه: تقليله، ورفعه: تكثيره.\n\"لسان العرب\" لابن منظور ٧/ ٣٧٧، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٥٣.\n(٢) زيادة من مصادر التخريج وهي ضرورة ليتمَّ المعنى.\n(٣) ساقطة من (س)، (ح).\n(٤) في (س): النور.\n(٥) سُبُحات الله: جلاله وعظمته، وهي في الأصل جمع سُبْحة، وقيل أضواء وجهه، وقيل: سبحات الوجه: محاسنه لأنك إذا رأيت الحَسَن الوجه قلت: سبحان الله، وقيل: معناه: تنزيه له أي سبحان وجهه، وقيل إن سبحات وجهه كلام معترض بين الفعل والمفعول، أي: لو كشفها لأحرقت سبحات الله كل شيء أبصره كما تقول: لو دخل الملكُ البلد لقتل -والعياذ بالله- كل من فيه وأقرب من هذا كله أن المعنى: لو انكشف من أنوار الله التي تحجب العباد عنه شيءٌ لأهلك كل من وقع عليه ذلك النور كما خرّ موسى ﵇ صعقًا وتقطّعْ الجبل دكا لقا تجلى الله ﷾. \"لسان العرب\" لابن منظور ٢/ ٤٧٣، \"النهاية في غريب الحديث والأثر\" ٢/ ٣٣١.\n(٦) من (س).\n(٧) [٢٠٧٥] الحكم على الإسناد:\nرجاله ثقات إلا شيخ المصنف لم يذكر بجرح أو تعديل. =","vol":"20","page":171},{"text":"وقيل (١) معناه: بورك من في النار سلطانه وقدرته فيمن حولها.\nوقال آخرون (٢): هذا التبريك عائد إلى موسى ﵇ والملائكة ومجاز الآية: بورك من في طلب النار وقَصدها وبالقرب (٣) منها (٤)، وهذا كما يقال: بلغ فلان البلد إذا قرب منه وورد فلان الماء لا يريدون أنه في وسطه، ويقال: أعطه من في الدار، يريدون من هو فيها مقيم أو شريك، وإن لم يكن في الوقت في الدار، ونحوها كثير.\nومعنى الآية: بورك فيك يا موسى وفي الملائكة الذين حول النار وهذا تحية من الله تعالى (٥) لموسى ﵇ وتكرمة له كما حيّا إبراهيم ﵇ على ألسنة الملائكة حين دخلوا عليه فقالوا: ﴿رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ\n_________\n= التخريج:\nأخرجه مسلم، كتاب الإيمان، باب قوله ﵇: \"إن الله لا ينام\" (١٧٩)، والجزء الأخير منه أخرجه ابن ماجه المقدمة، باب فيما أنكرت الجهمية (١٩٦) وغيره، والقول الذي استدل الثعلبي عليه بهذا الدليل هو الذي قاله ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٩٣.\n(١) وهو ابن عباس كما ذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٤ - ١٤٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٥٩، ولم ينسباه، وأخرجه ابن أبي حاتم عنه كما في \"الدر المنثور\" للسيوطي ١١/ ٣٣٥.\n(٢) قاله محمد بن كعب كما في \"زاد المسير\" لابن الجوزي ٦/ ١٥٥، ونسبه القرطبي في \"الجامع لأحكام القرآن\" للسدي ١٣/ ١٥٨.\n(٣) يعني: ومن هو بالقرب منها، وهو موسى، وهو الآتي في طلبها وفي قصدها.\n(٤) ذكره الواحدي في \"الوجيز\" ٢/ ٨٠٥، وابن الجوزي في \"زاد المسير\" ٦/ ١٥٥ ولم ينسباه.\n(٥) وهذا المعنى ذكره الواحدى في \"تفسيره\" ٢/ ٨٠٠.","vol":"20","page":172},{"text":"عَلَيْكُمْ أَهْلَ الْبَيْتِ﴾ الآية (١).\nوقال بعضهم: هذِه البركة راجعة إلى النار نفسها (٢).\nوروى ابن أبي نجيح (٣) عن مجاهد (٤) عن ابن عباس أنه قال: معناه بوركت النار (٥) ودليل هذا التأويل:\n[٢٠٧٦] ما أخبرنا عبد الله بن حامد الوزان (٦) (٧)، أنا أحمد بن محمد بن يحيى (٨)، نا أحمد بن نجدة (٩)، نا الحمّاني (١٠)، نا هشيم (١١)، نا سفيان بن حسين (١٢)، عن يعلي بن مسلم (١٣)، عن\n_________\n(١) هود: ٧٣.\n(٢) قاله مجاهد وابن جريج كما أخرج هذا القول الطبري في \"جامع البيان\" ١٩/ ١٣٤.\n(٣) عبد الله بن أبي نجيح يسار المكي، أبو يسار الثقفي، ثقة رمي بالقدر وربما دلّس.\n(٤) مجاهد بن جبر، أبو الحجاج المخزومي، المقرئ، المكي، ثقة إمام في التفسير.\n(٥) انظر: \"تفسير مجاهد\" ٢/ ٤٦٩، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٥ عن مجاهد وابن عباس، وابن الجوزي في \"زاد المسير\" ٦/ ١٥٥، وأخرجه الفريابي وعبد بن حميد وابن المنذر عن ابن عباس، وعن مجاهد مثله أيضًا، كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤١.\n(٦) من (س).\n(٧) لم يذكر بجرح أو تعديل.\n(٨) أحمد بن محمد بن يحيى، أبو حامد البزاز الخاشب، قال الخليلي: ثقة مأمون.\n(٩) أبو الفضل الهروي، المحدث القدوة، من الثقات.\n(١٠) يحيى بن عبد الحميد، اتهموه بسرقة الحديث.\n(١١) هشيم بن بشير بن القاسم بن دينار، ثقة ثبت، كثير التدليس والإرسال الخفي.\n(١٢) سفيان بن حسين بن الحسن، ثقة في غير الزهري باتفاقهم.\n(١٣) البصري، المكي، ثقة.","vol":"20","page":173},{"text":"سعيد بن جبير (١)، عن ابن عباس قال: سمعت أُبيًّا (٢) يقرأُها: أن بوركت النار ومن حولها (٣).\nوتقدير هذا التفسير أن من (٤) قد (٥) يأتي في الكلام بمعنى ما كقوله ﷿ ﴿وَمَنْ لَسْتُمْ لَهُ بِرَازِقِينَ﴾ (٦) وقوله: ﴿فَمِنْهُمْ مَنْ يَمْشِي عَلَى بَطْنِهِ﴾ (٧) الآية (٨) وما قد تكون صلة (٩) في كثير من المواضع كقوله تعالى:\n_________\n(١) ثقة ثبت فقيه.\n(٢) أبيّ بن كعب، الصحابي المشهور.\n(٣) [٢٠٧٦] الحكم على الإسناد:\nفيه الحماني متهم بسرقة الأحاديث وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٤٦، والبغوي في \"معالم التنزيل\" ٦/ ١٤٥، وزاد في نسبته السيوطي في \"الدر المنثور\" ٦/ ٣٤١ لعبد بن حميد وابن المنذر بنحوه عن قتادة أن هذِه القراءة كانت في مصحف أبيّ، وكذا القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٥٨، ونقل عن النحاس قوله: ومثل هذا لا يوجد بإسناد صحيح ولو صح لكان على التفسير، يدل هذا على أنها قراءة شاذة وبها قرأ أبّي ومجاهد وابن عباس وعكرمة.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٨٦، \"المحرر الوجيز\" ٤/ ٢٥٠، وأبي حيان في \"البحر المحيط\" ٧/ ٥٦، \"معجم القراءات\" للخطيب ٦/ ٤٨٤، وإسناده ضعيف لضعف الحماني، ثم في سنده من لم أقف له على ترجمة.\n(٤) كذا في (س)، (ح)، وهو الصواب، وورد في الأصل (ما) على الخطأ.\n(٥) من (س)، (ح).\n(٦) الحجرات: ٢٠.\n(٧) النور: ٤٥.\n(٨) ساقطة من (س).\n(٩) في (ح): مثله.","vol":"20","page":174},{"text":"﴿جُنْدٌ مَا هُنَالِكَ مَهْزُومٌ﴾ (١) و﴿عَمَّا قَلِيلٍ﴾ (٢) فمعنى الآية بورك (٣) في النار وفيمن حولها؛ وهم الملائكة وموسى ﵈ فسمَّى النار مباركة كما سمى البقعة مباركة فقال في ﴿الْبُقْعَةِ الْمُبَارَكَةِ﴾ (٤).\nوأمّا وجه قوله تعالى: ﴿بُورِكَ مَنْ فِي النَّارِ﴾ فإن (٥) العرب تقول: باركك الله، وبارك فيك وبارك عليك وبارك لك (٦)، أربع لغات.\nقال الشاعر:\nفبُورِكْتَ مَوْلُوُدًا وَبُوُرِكتَ نَاشِئًا ... وبُوُرِكْتَ عِندَ الشَّيبِ إِذْ أَنْتَ أَشْيَبُ (٧)\nفأما (٨) الكلام المسموع من الشجرة فاعلم أن مذهب أهل الحق أن الله تعالى مستغن عن الحد والمكان والجهة والزمان (٩)، لأن ذلك\n_________\n(١) ص: ١١.\n(٢) المؤمنون: ٤٠.\n(٣) في (ح): بزيادة (ش) وهو خطأ.\n(٤) القصص: ٣٠.\n(٥) في (ح): قال، وهو خطأ.\n(٦) نسبه ابن الجوزي في \"زاد المسير\" ٦/ ١٥٥، والشوكاني في \"فتح القدير\" ٤/ ١٥٧ للفراء، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٥٨ للكسائي وللمصنف وهو الأولى؛ لأن الكسائي توفي سنة ١٨٧ هـ، والفراء مات سنة ٢٠٧ هـ فينسب القول للأقدم وفاة، والله اعلم.\n(٧) انظر: \"تاريخ دمشق\" لابن عساكر ٥٠/ ٢٣٦ - ٢٣٩، \"المحرر الوجيز\" لابن عطية ٤/ ٢٥٠، والبيت من قصيدة في مدح الرسول - ﷺ -.\n(٨) من (ح)، وفي (س) وأما، وأما الأصل ففيه (فأتى)، وهو خطأ.\n(٩) هذا الإطلاق فيه نظر؛ فإن النفي المفصَّلَ ليس من مذهب السلف في باب =","vol":"20","page":175},{"text":"كلَّه (١) من أمارات الحدث وهي خلقه وملكه، وهو سبحانه أجل وأعظم من أن يوصف بالجهات أو تحده الصفات أو تصحبه الأوقات أو تحويه الأماكن والأقطار.\nولما كان كذلك استحال أن (يوصف صفات ذاته بأنها منتقلة من مكان إلى مكان، أو حالَّة في مكان، وإذا ثبت هذا لم يجز أن) (٢) يوصف كلامه أنه يحل موضعًا أو ينزل مكانًا، كما لا يوصف بأنه\n_________\n= الأسماء والصفات، ومثل هذِه الكلمات وهي المكان والجهة والحد، كلمات تحتاج إلى تفصيل فهي تحتمل معاني كثيرة، منها ما هو حق ومنها ما هو باطل؛ ولذلك فإن الأفضل عدم استعمالها والاستغناء عنها بالألفاظ الشرعية من العلو والفوقية والاستعلاء، فإن استعملها أحد تعيَّنَ عليه بيان المراد من كلامه وتفسيره. قال شيخ الإسلام ابن تيمية: كل لفظ وجد في الكتاب والسنة بالإثبات أثبت ذلك اللفظ، وكل لفظ وجد منفيًّا نفى ذلك اللفظ، وأما الألفاظ التي لا توجد في الكتاب والسنة بل ولا في كلام الصحابة والتابعين لهم بإحسان وسائر أئمة المسلمين، لا إثباتها ولا نفيها، وقد تنازع فيها الناس فهذِه الألفاظ لا تثبت ولا تنفى إلا بعد الاستفسار عن معانيها، فإن وجدت معانيها مما أثبته الرب لنفسه أثبتت، وإن وجدت مما نفاه الرب عن نفسه نفيت، وإن وجدنا اللفظ أُثبت به حق وباطل، أو نفي به حق وباطل، أو كان مجملًا يراد به حق وباطل، وصاحبه أراد به بعضها، لكنه عند الإطلاق يوهم الناس أو يفهمهم ما أراد وغير ما أراد، فهذِه الألفاظ لا يطلق إثباتها ولا نفيها كلفظ الجوهر والجسم والتحيز والجهة ونحو ذلك من الألفاظ التي تدخل في هذا المعنى، فقلَّ من تكلم بها نفيًا أو إثباتًا إلا وأدخل فيها باطلًا، وإن أراد بها حقًا، والسلف والأئمة كرهوا هذا الكلام المحدث لاشتماله على باطل وكذب وقول على الله بلا علم.\n\"مجموع الفتاوى\" ١٧/ ٣٠٤.\n(١) ساقطة من (س).\n(٢) ما بين القوسين ساقط من (س).","vol":"20","page":176},{"text":"جوهر ولا عرض، ولا حروف ولا صوت، بل هو صفة يوصف بها الباري ﷿ فينتفي عنه بها آفات الخرس والبكم وما لا يليق به ﷿.\nفأما الإفهام والإسماع فيجوز أن يكون في موضع دون موضع، ومن مكان دون مكان، ومن حيث لم يقع إحاطة واستغراق بالوقوف على كنه ذاته لم يجز أن يقع إحاطة واستغراق بالوقوف على كنه صفاته، قال الله ﷿: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾ (١).\n\n<span data-type=\"title\" id=toc-3558>٩ </span>- ﴿يَامُوسَى إِنَّهُ﴾\nالهاء عماد وليست بكناية (٢) ﴿أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ﴾.\n\n<span data-type=\"title\" id=toc-3559>١٠ </span>- قوله تعالى: ﴿وَأَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ﴾\nتتحرك (٣) ﴿كَأَنَّهَا جَانٌّ﴾ وهي الحية الخفيفة الصغيرة الجسم، وقال الكلبي: لا صغيرة ولا كبيرة (٤).\nفإن قيل: كيف قال في موضع: ﴿كَأَنَّهَا جَانٌّ﴾ وفي موضع آخر: ﴿فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ﴾ (٥) والموصوفُ واحد؟ قلنا: فيه وجهان:\nأحدهما: أنه في أول أمرها جانّ وفي آخر الأمر ثعبان؛ وذلك أنها\n_________\n(١) الشورى: ١١.\n(٢) في قول بعض نحوي الكوفة، والصحيح أنها كناية عن الأمر والشأن.\n\"الإنصاف في مسائل الخلاف\" لابن الأنباري ٢/ ٦٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٦٠.\n(٣) من (س)، (ح).\n(٤) الأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٠، والشوكاني في \"فتح القدير\" ٤/ ١٥٨ عن الكلبي.\n(٥) الشعراء: ٣٢.","vol":"20","page":177},{"text":"كانت (١) تصير حية على قدر العصا ثم لا تزال تنتفخ وتربو حتى تصير كالثعبان العظيم.\nوالآخر: أنها في سرعة (٢) الجانّ وخفته، وفي عظم الثعبان وقوته.\nفلما رآها موسى ﵇ ﴿وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ﴾ ولم يرجع (٣)، قال قتادة: ولم يلتفت (٤).\nفقال الله ﷿ لموسى ﵇: ﴿يَامُوسَى لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ﴾.\n_________\n(١) من (س)، (ح).\n(٢) في (س)، (ح) والمطبوع: صورة.\n(٣) قاله مجاهد، انظر: \"تفسيره\" (٥١٦) ومن طريقه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٧٤٨، وأخرجه الطبري في \"جامع البيان\" ١٩/ ١٣٦ عن مجاهد أيضًا، وأخرج الطبري عن وهب، عن ابن زيد مثله أيضًا، وعزاه السيوطي إلى الفريابي وابن أبي شيبة وعبد بن حميد وابن المنذر عنه، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٥١، والألوسي في \"روح المعاني\" ١٩/ ١٦٣ جميعهم عن مجاهد، وذكره الواحدي في \"الوجيز\" ٢/ ٨٠٠، والبغوي في \"معالم التنزيل\" ٦/ ١٤٦، والزمخشري في \"الكشاف\" ٣/ ٤٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٠، وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٧٤ ولم ينسبوه.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٧٩، والطبري في \"جامع البيان\" ١٩/ ١٣٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٤٨، والبغوي في \"معالم التنزيل\" ٦/ ١٤٦، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٠، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٣٣٧ لعبد بن حميد وابن المنذر، وذكره الألوسي في \"روح المعاني\" ١٩/ ١٦٣ جميعهم عن قتادة، وذكره الفراء في \"معاني القرآن\" ٢/ ٢٨٧، والواحدي في \"الوجيز\" ٢/ ٨٠٠، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٩٣، والشوكاني في \"فتح القدير\" ٤/ ١٥٨ ولم ينسبوه.","vol":"20","page":178},{"text":"<span data-type=\"title\" id=toc-3560>١١ </span>- قوله تعالى: ﴿إِلَّا مَنْ ظَلَمَ﴾\nفعمل بغير ما أُمِر به (١) ﴿ثُمَّ بَدَّلَ حُسْنًا﴾ قراءة العامة (٢) بضم الحاء وجزم السين، وقرأ الأعمش بفتح الحاء والسين (٣) (بعد سوء فإني غفور رحيم).\nواختلف العلماء في حكم هذا الاستثناء ومعنى الآية؛ فقال الحسن وابن جريج: قال الله ﷿ لموسى ﵇ إنما أخفتك لقتلك النفس (٤).\nقال الحسن: وكانت الأنبياء ﵈ تذنب فتعاقب ثم تذنب - والله- فتعاقب (٥).\n_________\n(١) ساقطة من (س)، (ح).\n(٢) وهم الجمهور، أي: أصحاب القراءات المتواترة.\nانظر هذِه القراءة في \"البحر المحيط\" لأبي حيان ٧/ ٥٧، \"معجم القراءات\" للخطيب ٦/ ٤٨٧.\n(٣) القراءة شاذة: قرأ بها أيضًا مجاهد وأبو حيوة والمطوعي وابن مسعود والضحاك وأبو رجاء وابن السميفع حَسَنًا بفتح الحاء والسين والتنوين.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١٠)، \"البحر المحيط\" لأبي حيان ٧/ ٥٧، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٢٤، \"معجم القراءات\" للخطيب ٦/ ٤٨٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٣٦، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٥١ عن الحسن، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٦، عن ابن جريج وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٧ عن الحسن وابن جريج.\n(٥) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٣٦، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٥١، والقرطبي ١٣/ ١٦٧، جميعهم عن الحسن.","vol":"20","page":179},{"text":"قال ابن جريج: فمعنى الآية لا يخيف الله سبحانه الأنبياء ﵈ إلَّا بذنب يصيبه أحدهم فإن أصابه أخافه حتَّى يتوب (١) فقوله تعالى: ﴿إلَّا﴾ على هذا التأويل استثناء صحيح، وتناهى الخبر عن الرسل عند قوله: ﴿إِلَّا مَنْ ظَلَمَ﴾ ثم ابتدأ الخبر عن حال من ظلم من الرسل (٢) وغيرهم من الناس، وفي الآية: متروك استُغْنيَ عنه بدلالة الكلام عليه، تقديرها (٣) فمن ظلم (٤) ثم بدّل حسنًا بعد سوء فإني غفور رحيم، وقال الفراء: يقول القائل كيف صير خائفًا من ظلم ثم بدّل حسنًا بعد سوء وهو مغفور له (٥)، فأقول له في الآية وجهان: أحدهما: أن تقول أن الرسل ﵈ معصومة مغفور\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٣٦، من طريق القاسم عن الحسين، عن حجاج، عن ابن جرير ولكن جعل بدل (حتَّى يتوب): (حتَّى يأخذه منه)، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٥١ بلفظ الطبري، عن ابن جريج، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٦ ولم ينسبه.\n(٢) الظاهر أنها غفلة من الثعلبي ﵀ فكيف يكون الرسل ممن ظلم من الناس، وقد قال فيما سبق أنَّه انتهى الخبر عن الرسل، ويجوز أن يكون الخطأ من الناسخ أو غيره، وأصل الكلام: ثم ابتدأ الخبر عن حال من ظلم من الناس، ويكون الاستثناء منقطعًا، ويؤيد هذا: الوجهان اللذان قال بهما الفراء بعد ذلك مباشرة، ونظير هذِه الآية ﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ فَلَا تَخْشَوْهُمْ﴾ [البقرة: ١٥٥] والمعنى في الآيتين لكن من ظلم -ولكن الذين ظلموا- فهو استثناء منقطع.\n(٣) يعني: الآية.\n(٤) يعني: من الناس.\n(٥) ساقطة من (س).","vol":"20","page":180},{"text":"لها آمنة يوم القيامة، ومن خلط عملًا صالحًا وآخر سيئًا من سائر الناس فهو يخاف ويرجو فهذا وجه.\nوالآخر: أن نجعل الاستثناء من الذين تركوا في الكلمة؛ لأن المعنى: ﴿لَا يَخَافُ لَدَىَّ الْمُرْسَلُونَ﴾ إنما الخوف على غيرهم، ثم استثنى فقال تعالى: ﴿إِلَّا مَنْ ظَلَمَ﴾ يقول: كان مشركًا فتاب من الشرك (١) وعمل حسنًا فذلك مغفور له وليس بخائف.\nقال: وقد قال بعض النحويين: ﴿إِلَّا﴾ هاهنا بمعنى الواو يعني: ولا من ظلم منهم كقوله - ﷿ -: ﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا﴾ (٢).\nوقال بعض العلماء: قوله تعالى: ﴿إِلَّا﴾ ليس باستثناء من المرسلين؛ لأنه لا يجوز عليهم الظلم وإنما معنى الآية: إلَّا من ظلم فعليه الخوف فإذا تاب أزال الله تعالى عنه الخوف (٣).\n\n<span data-type=\"title\" id=toc-3561>١٢ </span>- قوله تعالى: ﴿وَادْخِلْ يَدَكَ فِي جَيْبِكَ﴾\nوإنما أمره بإدخال يده في جيبه -﵇-؛ لأنه (كان عليه) (٤) في ذلك الوقت مدرعة (٥) من صوف ولم يكن لها كم، قاله المفسرون (٦).\n_________\n(١) يعنى: من الناس.\n(٢) البقرة: ١٥٠، وإلى هنا انتهى قول الفراء كما في \"معاني القرآن\" ٢/ ٢٨٧.\n(٣) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (٢١٩)، \"معاني القرآن\" للنحاس ٥/ ١١٧.\n(٤) ألحق من هامش (ص).\n(٥) مدرعة: ثوب من صوف وجبة مشقوقة المقدّم. \"المعجم الوسيط\" ١/ ٢٨٠.\n(٦) أخرج الطبري في \"جامع البيان\" ١٩/ ١٣٨، عن مجاهد مثله، وأخرج ابن أبي =","vol":"20","page":181},{"text":"﴿تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ﴾ برص وآفة ﴿فِي تِسْعِ آيَاتٍ﴾ يقول هذه آية في تسع آيات أنت لمرسل بهنَّ، ﴿إِلَى فِرْعَوْنَ وَقَوْمِهِ﴾ فترك ذكر (مرسل) لدلالة الكلام عليه، كقول الشاعر:\nرأتني بحبليها فَصدَّت مخافةً ... وفي الحبلِ روعاءُ الفوادِ فروقُ (١)\nأراد رأتني مقبلًا بحبليها فترك ذكره لدلالة الكلام عليه.\n﴿إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ﴾\n\n<span data-type=\"title\" id=toc-3562>١٣ </span>- ﴿فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً﴾\nمضيئة بينة يُبصر بها ﴿قَالُوأ هَذَا سحْرٌ مُبِينٌ﴾.\n\n<span data-type=\"title\" id=toc-3563>١٤ </span>- ﴿وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ﴾\n* * *\n_________\n= حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٥٠ عن ابن عباس بلفظ: جبة من صوف لا تبلغ مرفقيه، وذكره أبو حيان في \"البحر المحيط\" ٤/ ٢٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١١/ ١٩١، والألوسي في \"روح المعاني\" ١٩/ ١٦٧ جميعهم عن ابن عباس، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٧ وزاد ولا إزار، وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٧٥ ولم ينسباه.\n(١) البيت لحميد بن ثور بن حزن في \"ديوانه\" (٣٥)، ورواية البيت فيه هكذا:\nفجئت بحبليها فردت مخافة ... إلى النفس روعاء الجنان فروق\nوانظر: \"أساس البلاغة\" للزمخشري ٢/ ٢٥٨، \"لسان العرب\" بلفظ مجليها بدل بحبليها، وروعاء الفؤاد: ذكية الفؤاد، والفَرُوق: الفَزع.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٣٤٠١.","vol":"20","page":182},{"text":"<span data-type=\"title\" id=toc-3564>١٥ </span>- قولى تعالى: ﴿وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَى كَثِيرٍ مِنْ عِبَادِهِ الْمُؤْمِنِينَ (١٥)﴾\n\n<span data-type=\"title\" id=toc-3565>١٦ </span>- ﴿وَوَرِثَ سُلَيْمَانُ دَاوُودَ﴾\nنبوته وعلمه وملكه (١) دون سائر أولاده وكان لداود -﵇- تسعة عشر ابنا (٢).\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٥٤، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٣٤٠ لابن المنذر وعبد بن حميد عن قتادة، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٧، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٩٥ ولم ينسباه، وذكره أبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٧٦ بلفظ: النبوة والعلم أو الملك، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٥٣، بلفظ: ملكه ومنزلته من النبوة.\n(٢) ذكره الفراء في \"معاني القرآن\" ٢/ ٢٨٨، وزاد وإنما خُصَّ سليمان بالوراثة؛ لأنها وراثة الملك، والبغوي في \"معالم التنزيل\" ٦/ ١٤٨، والزمخشري في \"الكشاف\" ٣/ ١٤٠، وجمعه مع القول الَّذي قبله، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٤، وجمعه مع القول الَّذي قبله ونسبه للكلبي، وعلق محقق الكتاب عبد الرزاق المهدي بقوله: هذا قول لا حجة فيه والكلبي كذاب متروك، وأبو السعود ٦/ ٢٧٦، والألوسي نحوه في \"روح المعاني\" ١٩/ ١٧٠ ولم ينسبوه، وله ذكر في \"تهذيب الأسماء واللغات\" للنووي ١/ ٢٣٣ ونسبه للثعلبي في كتابه \"عرائس المجالس\" ولكن بدل (تسعة عشر) (اثنا عشر ابنا)، وقال النووي في \"شرح صحيح مسلم\" ١٢/ ٨١: والصواب ما حكيناه عن الجمهور أن جميع الأنبياء لا يورثون والمراد بقصة زكريا وداود وراثة النبوة، وليس المراد حقيقة الإرث بل قيامه مقامه وحلوله مكانه والله أعلم، وليس المراد بالإرث في الآية حقيقة؛ إذ لو كان كذلك لم يخص سليمان وحده من بين سائر أولاد داود فإنه قد كان لداود مائة امرأة فالأنبياء لا تُورث أموالهم، لأن النبي - ﷺ - قال: \"نحن معاشر الأنبياء لا =","vol":"20","page":183},{"text":"قال مقاتل: كان سليمان -﵇- أعظم مُلكًا من داود -﵇- وأقضى منه وكان داود أشد تعبدًا منه (١) ﵉ (٢).\n﴿وَقَالَ﴾ سليمان شاكرًا لنعم الله عليه: ﴿يَا أَيُّهَا الْنَّاسُ عُلِمْنَا مَنْطِقَ الْطَّيرِ﴾ (٣) جعل ذلك من الطير كمنطق بني آدم إذ فهمه عنها ﴿وَأُوتِينَا مِنْ كُلِّ شَيْءٍ إِنَّ هَذَا لَهُوَ الْفَضْلُ الْمُبِينُ﴾.\nقال مقاتل في هذِه الآية: كان سليمان -﵇- جالسًا إذ مرّ به طائر يُصَوِّت (٤) فقال -﵇- لجلسائه: هل تدرون ما يقول هذا الطائر الَّذي مر بنا؟ قالوا: أنت أعلم، فقال سليمان -﵇- إنه قال لي: السلام عليك\n_________\n= نُوَرث ما تركناه فهو صدقة\" فالمراد إرث العلم، فاله المناوي في \"فيض القدير\" ٥/ ٢٩، وذكر نحوه ابن عطية في \"المحرر الوجيز\" ١١/ ١٧٢، والقرطبي ١٣/ ١٦٤.\n(١) في (س)، (ح): من سليمان.\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٢٩٩، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٤، ونسباه لمقاتل، وذكره الزمخشري في \"الكشاف\" ٣/ ١٤٥ بلفظ: وكان داود أكثر تعبدًا وسليمان أقضى وأشكر لنعمة الله.\n(٣) منطق الطير: كَلَامَهُ، وقال ابن العربي: صوت تتفاهمُ به في معانيها على صيغةٍ واحدة بخلاف منطِقِنا، فإنه على صيغٍ مختلفة، تفهم به معانيها.\n\"معاني القرآن\" للفراء ٢/ ٢٨٨، \"أحكام القرآن\" لابن العربي ٢/ ٤٧٢.\n(٤) في (س)، (ح): يطوف، ومعنى صوت أصدر صوتًا، وقال ابن السكيت: الصوت: صوت الإنسان وغيره، والجمعُ أَصوات.\nانظر: \"تاج العروس\" للزبيدي ١١/ ١٢٧، \"العين\" للخليل ٧/ ١٤٦، \"لسان العرب\" لابن منظور ٢/ ٥٧ (صوت).","vol":"20","page":184},{"text":"أيها الملك المسلط علي بني إسرائيل، أعطاك الله -﷾- الكرامة وأظهرك على عدوك، إني منطلق إلى فروخي ثم أمرُّ بك الثانية، وإنه سيرجع إلينا الثانية فانظروا إلى رجوعه، قال: فنظر القوم طويلًا إذ مرّ بهم فقال السلام عليك أيها الملك إن شئت أن تأذن لي كيما أُحْسِبَ (١) فروخي حتَّى يشبوا ثم آتيك فافعل بي ما شئت، فأخبرهم سليمان -﵇- بما قال وأذن له (٢)، وقال فرقد السّبْخي: مرَّ سليمان -﵇- على بلبل (٣) فوق الشجرة يحرك رأسه ويميل ذنبه فقال لأصحابه: أتدرون ما يقول هذا البلبل؟ قالوا: الله ونبيه أعلم. قال: يقول: أكلت نصف تمرة فعلى الدنيا العفاف (٤).\n_________\n(١) أُحْسِبَ فروخي: أي أطعِمُهم وأسقيهُم، قال ابن منظور: وأَحَسَبَ الرجلَ وحَسَّبَهُ: أطعمهُ وسَقاه حتَّى يشبع ويروى من هذا.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣١٣، \"تاج العروس\" للزبيدي ١/ ٤١٥ (حسب).\n(٢) الأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٥.\n(٣) هو طائر حسن الصوت يألف الحرم، وهو النغر كما يدعوه أهل الحجاز.\n\"لسان العرب\" لابن منظور ١١/ ٦٨، \"حياة الحيوان\" للدميري ١/ ٢٢٠.\n(٤) في (س)، (ح): العفا، ولعله على قصر الممدود، وجاء ممدودا العفاء عند المفسرين، وهذا الأثر أخرجه أبو الشيخ في \"العظمة\" ٥/ ١٧٥، وفيه مجالد بن عبد الله لم أجده، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٩، والزمخشري في \"الكشاف\" ٤/ ١٤٠، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٥، وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٧٦ - ٢٧٧، والألوسي في \"روح المعاني\" ١٩/ ١٧١ ولم ينسبوه.","vol":"20","page":185},{"text":"[٢٠٧٧] وأخبرني الحسين بن محمد بن الحسين (١) العَدل (٢)، نا عبيد الله بن محمد بن شنبة (٣)، وأحمد بن جعفر بن حمدان (٤)، قالا: نا الفضل بن العباس الرازي (٥)، نا أبو عبيد (٦)، نا موسى بن إبراهيم (٧)، نا غياث (٨) بن إبراهيم (٩)، عن الكلبي (١٠)، عن رجل (١١) (١٢)، قال: صاح ورشان (١٣) عند سليمان بن داود عليهما\n_________\n(١) في (س): فنجويه.\n(٢) ابن فنجويه الثقفي الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) القطيعي الحنبلي، ثقة.\n(٥) ابن مهران، ثقة.\n(٦) لم يتبين لي من هو.\n(٧) لم أجده.\n(٨) في (س)، (ح): عتاب، وهو خطأ.\n(٩) غياث بن إبراهيم، أبو عبد الرحمن النخعي الكوفي، حدث عن: إبراهيم بن أبي عبلة وموسى الجهني ومجالد بن سعيد وغيرهم.\nروى عنه: بقية بن الوليد ومحمد بن حمران ومحمد بن خالد الحنظلي ويحيى بن إسماعيل الواسطي وغيرهم. قال يحيى بن حصين: كان ضعيفًا، وقال أيضًا: ليس في حديثه ثقة ولا أمومًا. \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٥٧، \"تاريخ بغداد\" ١٢/ ٣٢٣ \"ميزان الاعتدال\" ٤/ ٢٥٧.\n(١٠) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(١١) في (ح)، (س): بزيادة (عن كعب)، وهو كعب بن ماتع الحميري، أبو إسحاق المعروف بكعب الأحبار، ثقة.\n(١٢) لم يتبين لي من هو.\n(١٣) الورشان بالشين المعجمة، وهو ذكر القماري والجمع وراشين، ويجمع أيضًا على ورشان، وقيل: إنه طائر يتولد بين الفاختة والحمامة وبعضهم يسميه =","vol":"20","page":186},{"text":"السلام فقال: أتدرون ما يقول؟ قالوا: لا، قال: إنه يقول: لِدُوا (١) للموت وابنوا للخراب، وصاحت فاختة (٢) عند سليمان -﵇- فقال: أتدرون ما تقول؟ قالوا: لا، قال: فإنها تقول: ليت ذا الخلق لم يخلقوا (٣).\nوصاح طاوس (٤) عند سليمان -﵇- فقال: أتدرون ما يقول؟\nقالوا: لا، قال: فإنه يقول: كما تَدين تدان، وصاح هدهد (٥) عند سليمان -﵇- فقال: أتدرون ما تقول؟ قالوا: لا، قال: فإنه يقول: من لا يرحم لا يُرحم.\n_________\n= الورشين، وهو من الفصيلة الحمامية، أكبر قليلًا من الحمامة المعروفة يستوطن أوربا، ويهاجر في جماعات إلى الشام.\nانظر: \"حياة الحيوان\" للدميري ٢/ ٥٠٢، \"المعجم الوسيط\" ٢/ ١٠٢٥.\n(١) فعل أمر للجماعة، من الولادة.\n(٢) الفاختة: واحدة الفواخت من ذوات الأطواق وهي بفتح الفاء وكسر الخاء المعجمة وبالتاء المثناة في آخرها، وهي ضربٌ من الحمام المُطَوَّق إذا مشى توسع في مشيه وباعد بين جناحيه هابطيه وتمايل.\n\"حياة الحيوان\" للدميري ٢/ ٢٣٣، \"المعجم الوسيط\" ٢/ ٦٧٦.\n(٣) مثل هذِه العبارات توجيهها: أنها لا يُقصد بها الاعتراض على القدر، بل على معنى التأسف على المخلوق المكلف منهم؛ أنَّه حين لا يعمل لما خُلق من أجله -وهو العبادة- فهو يُعَرّض نفسه للعذاب لإعراضه وعدم عمله بما كُلِّف به.\n(٤) الطاوس: طائر معروف وفي طبعه العفة وحب الزهو بنفسه والخيلاء والإعجاب بريشه، وهو حسنُ الشكلِ كثير الألوان.\n\"حياة الحيوان\" للدميري ٢/ ٧٠، \"المعجم الوسيط\" ٢/ ٥٧٠.\n(٥) الهدهد: بضم الهاء وإسكان الدال المهملة بينهما، طائر معروف ذو خطوط =","vol":"20","page":187},{"text":"وصاح صُرَد (١) عند سليمان -﵇- فقال: أتدرون ما يقول؟ قالوا: قال: فإنه يقول: استغفروا الله يا مذنبين. فمن ثم نهى رسول الله - ﷺ - عن قتله.\nقال: فصاحت طِيطَوى (٢) عند سليمان -﵇- فقال: أتدرون ما\n_________\n= وألوان كثيرة، له قُترعة على رأسه، وعند مُهاجَمَتِها تطلق في بعض الأحيان سائلًا كريه الرائحة من الغدد الموجودة تحت ريشها، والجمع الهداهد بالفتح، ويذكر أنَّه يرى الماء في باطن الأرض كما يراه الإنسان في باطن الزجاجة.\n\"حياة الحيوان\" للدميري ٢/ ٤٧٩، \"المعجم الوسيط\" ٢/ ٩٧٨.\n(١) هو طائر فوق العصفور، ضخم الرأس والمنقار، يصيد العصافير والحشرات، والجمع صردان، وهو أبقع ضخم الرأس يكون في الشجرة، نصفه أبيض ونصفه أسود، ضخم المنقار، له برثن عظيم، يعني: أصابعه عظيمة. .\n\"حياة الحيوان\" للدميري ٢/ ٣٢، \"المعجم الوسيط\" ٢/ ٥١٢، وفي هامش نسخة (س) حاشية هي: قيل: إن الصرد هو الَّذي دل آدم على مكان البيت وهو أول من صام، ولذلك يقال الصرد الصوام.\nورُويَ عن أبي هريرة، كما في \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٦٦، والأثر: في \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٣٧ بدون إسناد، ورواه ابن الأثير في \"أسد الغابة\" ٦/ ٢٤٠ - بسنده عن أبي غليظ قال رآني رسول الله - ﷺ - وعلى يدي صرد فقال: \"هذا أول طير صام عاشوراء\" وأشار لضعفه، وقال ابن رجب في \"لطائف المعارف\" (٥٨) بعد أن عزاه و\"تاريخ بغداد\" للخطيب البغدادي: غريب، وقال الحافظ ابن حجر في \"لسان الميزان\" ٦/ ٥٩: هذا حديث منكر، وانظر \"عمدة القاري\" للعيني ١١/ ١١٨.\n(٢) من (س)، (ح)، وفي الأصل طيطوتي، وهو خطأ، وأشار في هامش نسخة (ح) إلى: إذا هذا الطائر فقال: قال في هامش نسخة من\"الكشاف\" للزمخشري: هو طير من طيور الماء طويل الرجلين، وهو ضربٌ من الطير طوال الأرجل، يعيش بالقرب من الشواطئ، ويتميز بمنقاره الطويل المعوج إلى الأعلى، وقال ابن =","vol":"20","page":188},{"text":"تقول؟ قالوا: لا. قال: فإنها تقول: كل حيّ ميت وكل جديد بال.\nوصاح خُطَّاف (١) عند سليمان -﵇- فقال: أتدرون ما يقول؟\nقالوا: لا، قال: فإنه يقول: قدموا خيرًا تجدوه. فمن ثم نهى رسول الله - ﷺ - عن قتله (٢).\nوهدرت حمامة (٣) عند سليمان -﵇-، فقال: أتدرون ما تقول هذِه الحمامة؟ قالوا: لا.\nقال: فإنها تقول: سبحان ربي الأعلى ملء سمائه وأرضه.\nصاح قمري (٤) عند سليمان -﵇- فقال: أتدرون ما يقول؟، قالوا:\n_________\n= منظور: إنه من أنواع القطا، على وزن نينوى، وكلاهما دخيلان.\nانظر: \"العباب الزاخر واللباب الفاخر\" لأبي الفتح المطرزي ٣/ ٢، \"لسان العرب\" لابن منظور ٧/ ٣٤٧ (طيط).\n(١) الخطاف: بضم الخاء المعجمة جمعه خطاطيف، والخطاف: العصفور الَّذي يسمى عصفور الجنّة والخفاش هو الَّذي يطير بالليل، والوطواط المشهور فيه أنَّه الخفاش، وقد أجازوا أن يكون هو الخطاف.\n\"حياة الحيوان\" للدميري ١/ ٤١٧، \"لسان العرب\" لابن منظور ٩/ ٧٧، \"المعجم الوسيط\" ١/ ٢٤٥.\n(٢) في \"إرواء الغليل\" للألباني (٢٤٩١) أنَّه ضعيف أخرجه البيهقي مرسلًا.\n(٣) الحمام: قال الجوهري: هو عند العرب ذوات الأطواق نحو الفواخت والقماري والقطا والوراشين وأشباه ذلك يقع على الذكر والأنثى؛ لأن الهاء إنما دخلته على أنَّه واحد من الجنس لا للتأنيث وعند العامة أنها الدواجن فقط والواحدة حمامة. \"حياة الحيوان\" للدميري ١/ ٣٦٥، \"المعجم الوسيط\" ١/ ٢٠٠.\n(٤) القمري: جمعه قماري، هو طائر مشهور وهو حسن الصوت.\n\"حياة الحيوان\" للدميري ٢/ ٣١٠، \"المعجم الوسيط\" ٢/ ٧٥٨.","vol":"20","page":189},{"text":"لا، قال: إنه يقول: سبحان ربي الأعلى والغُرابُ (١) يدعو على العشار (٢) والحِدَأة (٣) تقول: كل شيء هالك إلَّا وجهه (٤).\nوالقطاة (٥) تقول: من سكت سلم، والببغاء (٦) تقول: ويل لمن\n_________\n(١) الغُرابُ: جنس طير، من الجواثم يُطلق على أنواع كثيرة منها: الأسود، والأبقع، والعرب يتشاءمون به إذا نعق قبل الرحيل. \"المعجم الوسيط\" ٢/ ٦٤٧.\n(٢) في \"الكشف والبيان\" للثعلبي ٢/ ٣٦ عند قوله تعالى: في سورة الأعراف: ﴿وَلَا تَقْعُودُواْ بِكُلِّ صِرَطٍ توُعِدُونَ﴾ قال السدي: هذا نهي عن العشارين والمُتَغلبين، نحوه من أكل أموال الناس بالباطل، ومثله في \"الجامع لأحكام القرآن\" للقرطبي ٧/ ٢٤٩ قال: ومثلهم هؤلاء المكّاسون الذين يأخذون من الناس ما يلزمهم شرعًا من الوظائف المالية بالقهر والجبر، والعَشَّارُ: هو الماكس الَّذي يأخذ أموال الناس بغير حق، والمَكْسُ: الظلم، (مكس).\n\"العباب الزاخر واللباب الفاخر\" لأبي الفتح المطرزي ٢/ ١ - ٢.\n(٣) الحدأة: طائر من الجوارح يَنْقَضُّ على الجُرْذان والدواجن والأطعمة ونحوها.\n\"المعجم الوسيط\" ١/ ١٥٩.\n(٤) في (س)، (ح): وجه الله.\n(٥) القَطَاةُ: طائر معروف واحده قطاة، والجمع قَطَوَات وقَطَيَات، وهو نوع من اليمام يُؤْثر الحياة في الصحراء، ويتخذ أفحوصه في الأرض، يطير جماعات، ويقطع مسافات شاسعة، وبيضه مُرقَّط، وممن ذكر أن القطا من الحمام الرافعي، ومن أهل اللغة ابن قتيبة.\n\"حياة الحيوان\" للدميري ٢/ ٣٠١، \"المعجم الوسيط\" ٢/ ٧٤٨.\n(٦) البَبغاء: بثلاث باءات موحدات أولاهن وثالثتهن مفتوحتان والثانية ساكنة، وبالغين المعجمة، وهي هذا الطائر الأخضر المسمى بالدرة بدال مهملة مضمومة. . وهي في قدر الحمام يتخذها الناس للانتفاع بصوتها كما يتخذ الطاوس للانتفاع بصورته ولونه.\n\"حياة الحيوان\" للدميري ١/ ١٦٠، \"المعجم الوسيط\" ١/ ٣٧.","vol":"20","page":190},{"text":"الدنيا همه، والضفدع (١) يقول: سبحان ربي القدوس، والبازي (٢) يقول: سبحان ربي وبحمده، والضفدعة تقول: سبحان المذكور بكل مكان (٣).\n[٢٠٧٨] وأخبرنا الحسين بن محمد (بن فنجويه) (٤)، أنا أحمد بن جعفر بن حمدان (٥)، نا الفضل (٦) بن العباس بن مهران (٧)،\n_________\n(١) الضفدع: بكسر الضاد وسكون الفاء والعين المهملة بينهما دال مهملة، والأنثى ضفدعة، وهي حيوان برمائي، من الحيوانات التي لا عظام لها وتوصف بحدة السمع إذا تركت النقيق وكانت خارج الماء.\n\"حياة الحيوان\" للدميري ٢/ ٦٦، \"المعجم الوسيط\" ١/ ٥٤١.\n(٢) في (س)، (ح): والباز، والبازي هو: جنسٌ من الصقور الصغيرة أو المتوسطة الحجم، تَميلُ أجنحتُها إلى القِصَر، وتَميلُ أرجُلُها وأذنابُها إلى الطول، والجمع بَوَاز وبُزاة.\n\"حياة الحيوان\" للدميري ١/ ١٥٢ - ١٥٣، \"المعجم الوسيط\" ١/ ٥٥.\n(٣) [٢٠٧٧] الحكم على الإسناد:\nواه جدًّا؛ فيه الكلبي متهم بالكذب، وفيه من لم يتبين لي من هو، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nقال العجلوني في \"كشف الخفاء\" ٢/ ١٨٦، بأن إسناده واه جدًّا عن كعب الأحبار وذكر القصة البغوي في \"معالم التنزيل\" ٦/ ١٤٨، والألوسي في \"روح المعاني\" ١٩/ ١٧٢ وغيرهم، وهو من الأخبار الإسرائيلية.\n(٤) من (س) وهو ثقة صدوق كثير رواية المناكير.\n(٥) البغدادي القطيعي. ثقة.\n(٦) في (س): الفضيل.\n(٧) ثقة.","vol":"20","page":191},{"text":"قال: حدثنا أبو عبيد (١)، نا موسى بن إبراهيم (٢)، نا إسماعيل بن عياش (٣)، عن زر (٤)، عن مكحول (٥)، قال: صاح دُرَّاج (٦) عند سليمان بن داود ﵉ فقال: أتدرون ما يقول؟ قالوا: لا، قال: فإنه يقول: الرحمن على العرش استوى (٧).\n[٢٠٧٩] وبإسناده عن موسى بن إبراهيم (٨)، نا صالح الهروي (٩)، عن الحسن (١٠)، قال: قال رسول الله - ﷺ -: \"إذا صاح الديك (١١) قال: يقول: اذكروا الله يا غافلين\" (١٢).\n_________\n(١) لم يتبين لي من هو.\n(٢) لم أجد له ترجمة.\n(٣) أبو عتبة الحمصي، صدوق في روايته عن أهل بلده مُخَلِّط في غيرهم.\n(٤) زر بن حبيش، ثقة جليل.\n(٥) الشامي، أبو عبد الله، ثقة، فقيه، كثير الإرسال.\n(٦) الدُّرَّاجُ: نوعٌ من الطير يدرجُ في مشيه، \"المعجم الوسيط\" ١/ ٢٧٨.\n(٧) [٢٠٧٨] الحكم على الإسناد:\nفي إسناده من لم أجده.\nالخريج:\nذكره البغوي في \"معالم التنزيل\" ٦/ ١٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٥ - ١٦٦، وهو من الأخبار الإسرائيلية.\n(٨) لم أجده.\n(٩) لم أجده.\n(١٠) الحسن بن علي بن أبي طالب الهاشمي سبط رسول الله - ﷺ -.\n(١١) في (س)، (ح) تقديم وتأخير: الديك إذا صاح.\n(١٢) [٢٠٧٩] الحكم على الإسناد:\nضعيف جدًّا، فيه مجاهيل. =","vol":"20","page":192},{"text":"وروى جعفرُ بن محمد الصادق (١)، عن أبيه (٢)، عن جده (٣)، عن الحسن بن علي (٤) ﵈ قال: إذا صاح النسر (٥) قال: ابن آدم عش ما شئت؛ آخره الموت، وإذا صاح العُقَاب (٦) قال: في البعد من\n_________\n= التخريج:\nأخرجه أبو الشيخ في \"العظمة\" ٣/ ١٠١٣، عن عبد الحميد بن يوسف، ٥/ ١٧٥٠ عن فرقد، وأورده الديلمي في \"مسند الفردوس\" ٢/ ٢٣٥، عن الحسن واستظهر أنَّه ابن علي، وذكره القرطبي في \"الجامع لأحكام القرآن\" عن الحسن ١٣/ ١٦٦، وذكره المناوي في \"فيض القدير\" ١/ ٤٨٨، ونسبه العجلوني في \"كشف الخفاء\" ١/ ٧٩٤ لتفسير الواحدي عن ابن عمر مرفوعًا ولم أجده، وفيه صالح الهروي لم أجده، وإنما أورده البغوي في \"معالم التنزيل\" ٦/ ١٤٩ بقوله: روي عن جعفر الصادق، عن أبيه عن جده، عن الحسين عن علي قال فذكره موقوفًا، وكرره عن ابن عباس موقوفًا وبدون إسناد أيضًا، والموقوف أيضًا ضعيف؛ لأن أكثر الرواة عن جعفر الصادق إما ضعفاء أو متهمون، ولعله موضوع.\n(١) أبو عبد الله، صدوق، فقيه، إمام.\n(٢) محمد بن علي بن الحسين العلوي، أبو جعفر الباقر، ثقة.\n(٣) علي بن الحسين بن علي بن أبي طالب الهاشمي، زين العابدين، ثقة، ثبت.\n(٤) صحابي مشهور.\n(٥) النِّسر: طائر من الجوارح، حاد البصر قويٌّ من الفصيلة النسرية من رتبة الصقريات، وهو أكبر الجوارح حجمًا وله منقار معقوفٌ مذبَّب ذو جوانب مزودة بقواطع حادة، وله قائمتان عاريتان، ومخالب قصيرة، وجناحان كبيران وهو سريع الخطى بطيء الطيران يتغذى بالجيَفْ.\n\"حياة الحيوان\" للدميري ٢/ ٤٣٨، \"المعجم الوسيط\" ٢/ ٩١٧.\n(٦) طائر معروف، والجمع أعقب، وهو من كواسر الطير قويّ المخالب مُسروَل، له منقار صغير، حادُّ البصر.\n\"حياة الحيوان\" للدميري ٢/ ١٢٥، \"المعجم الوسيط\" ٢/ ٢١٣.","vol":"20","page":193},{"text":"الناس أنس، وإاذا صاح القنبر (١) قال: إلهي العن مبغضي آل محمد - ﷺ -، وإذا صاح الخطاف قرأ: ﴿الْحَمْدُ للهِ رَبِّ الْعَالَمِينَ﴾ ويمد ﴿الْضَّالِينَ﴾ كما يمدها القارئ (٢).\n\n<span data-type=\"title\" id=toc-3566>١٧ </span>- ﴿وَحُشِرَ﴾ وجمع (٣) ﴿لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ﴾\nفي مسير لهم ﴿فَهُمْ يُوزَعُونَ﴾ أي: يُحبس (٤) أولهم على آخرهم حتَّى يجتمعوا (٥)، وذلك أنَّه -﵇- جعل على كل صنف منهم\n_________\n(١) القنبر: ضرب من طير، له منقار وسُمْرٌ في أعلاه، ضاربٌ إلى البياض من الأسفل، وعلى صدرها بقعة سوداء.\n\"حياة الحيوان\" للدميري ٢/ ٢٨٤، \"لسان الميزان\" لابن حجر ٥/ ٦٩، \"المعجم الوسيط\" ٢/ ٧١٠.\n(٢) الحكم على الإسناد:\nرجاله ثقات غير جعفر فصدوق، إلَّا أن الإسناد معلق، ورواته مجاهيل.\nالتخريج:\nأورده البغوي في \"معالم التنزيل\" ٦/ ١٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٦، ونسبه الدميري في \"حياة الحيوان\" ٢/ ٤٣٨ للحسن بن علي، ولم أجد إسناده عند غير المصنف، وهو موضوع كسابقه.\n(٣) سقطت من (س)، (ح).\n(٤) في (س): يُحشر.\n(٥) أخرجه ابن أبي شيبة في \"مصنفه\" ٧/ ١٥٤، وزاد السيوطي في نسبته في \"الدر المنثور\" ١١/ ٣٤٥ لعبد بن حميد والطبري وابن المنذر وابن أبي حاتم عن مجاهد وأبي رزين، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٥٦ عن مجاهد وحده، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٩٧، والطبري في \"جامع البيان\" ١٩/ ١٤١، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٣٤٥ =","vol":"20","page":194},{"text":"وزعة (١) ترد أولاها على أُخراها لئلا يتقدموا في المسير كما تصنع الملوك (٢).\nوروى علي بن أبي طلحة، عن ابن عباس قال: يوزعون: يُدفعون (٣).\nوابن زيد ومقاتل: يساقون. السدي: يوقفون (٤)، وأصل الوزع في كلام العرب الكف والمنع (٥)، ومنه الحديث: ما يزعُ السلطان أكثر مما يزع القرآن (٦)، ويقال: للأمر أوزعه.\n_________\n= لعبد بن حميد بلفظ: (يُرَدُّ) عن قتادة، وأخرجه الطبراني في \"المعجم الكبير\" ١١/ ٣٨٦ (٢٠٧٦) عن ابن عباس، ونسبه الشوكاني في \"فتح القدير\" ٤/ ١٥٤ لقتادة والسدي.\n(١) من (س)، (ح)، ولم ترد في الأصل، ومعنى وزعة: دفعة. \"المعجم الوسيط\" ٢/ ١٠٢٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٤١ عن ابن عباس، ونسبه لقتادة البغوي في \"معالم التنزيل\" ٦/ ١٤٩.\n(٣) مرسل، ذكره ابن قتيبة في \"تفسير غريب القرآن\" (٢٧٧)، الطبري في \"جامع البيان\" ١٧/ ٢٠ في قوله تعالى في آخر السورة ﴿وَيَوْمَ نَحْشُرُ﴾ الآية [٨٣] وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٩٧، والشوكاني في \"فتح القدير\" ٤/ ١٣٥.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٠ عن السدي.\n(٥) الوزع: كفّ النفس عن هواها. \"لسان العرب\" لابن منظور ٨/ ٣٩٠.\n(٦) نسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٨، والألوسي في \"روح المعاني\" ١٩/ ١٧٤ لعثمان بن عفان - ﵁ -، وذكره من غير نسبة ابن منظور في \"لسان العرب\" ٨/ ٢٩٠، وابن الأثير في \"النهاية في غريب الحديث والأثر\" ٥/ ١٨٠.","vol":"20","page":195},{"text":"وفي الخبر: لا بد للناس من وَزَعَة (١).\nوقال الشاعر:\nعلى حينِ عاتبتُ المشيبَ على الصِّبا ... وقُلتُ ألَمَّا تَصْحُ والشيبُ (٢) وازع (٣)؟ !\n[٢٠٨٠] أخبرني الحسين بن محمد بن فنجويه (٤)، نا طلحة بن محمد (٥)، وعبيد بن أحمد (٦)، قالا: نا أبو بكر بن مجاهد (٧)، نا\n_________\n(١) هو قول الحسن البصري حين ولي قضاء البصرة، ذكره ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٥/ ١٨٥، وفسره بقوله: أي مَنْ يَكُفّ بعضهم عن بعض، يعني: السلطان وأصحابه، ومعنى: وَزَعَة على قول الحسن: أي حُكَّامًا وأمراء، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٨ بلفظ: لا بد للناس من وازع، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٥٣، والألوسي في \"روح المعاني\" ١٩/ ١٧٤ بلفظ: لا بد للقاضي من وزعة؛ وجميعهم نسبوه للحسن.\n(٢) في (س)، (ح): والمشيب.\n(٣) البيت من قصيدة للنابغة يمدح النعمان ويعتذر إليها مما وَشَتْ به بنو قُريع بن عوف من تميم، ومعنى تصحو: تفيق، والوازع: الزاجر الكاف، والصبا: الصبوة وما فيها من أعمال الشباب ولهوهم.\nانظر: \"ديوانه\" (٧٩)، \"الإنصاف في مسائل الخلاف\" لابن الأنباري ١/ ٢٩٢، \"أساس البلاغة\" للزمخشري ١/ ٤٥٧، \"خزانة الأدب\" لعبد القادر البغداي ٦/ ٥٥٢.\n(٤) ثقة صدوق كثير رواية المناكير.\n(٥) ابن جعفر الشاهد، المقرئ، سيئ الحال في الحديث وضعفه الأزهري.\n(٦) ابن البواب، ثقة.\n(٧) أحمد بن موسى بن العباس بن مجاهد البغدادي، الإمام، المقرئ، ثقة مأمون.","vol":"20","page":196},{"text":"أحمد (١)، نا سنيد (٢)، نا حجاج (٣)، عن أبي معشر (٤)، عن محمد بن كدب (٥) في هذِه الآية قال: بَلَغنا أنَّ سليمان -﵇- كان عسكره مائة فرسخ (٦) خمسة وعشرون منها للإنس وخمسة وعشرون منها للجن، وخمس وعشرون للوَحْش (٧)، وخمس وعشرون للطير (٨)، وكان له\n_________\n(١) أحمد بن محمد بن هانئ، أبو بكر الأثرم، الطائي، صاحب أحمد بن حنبل روى عن: أحمد بن جواش الحنفي وأحمد بن الحجاج الشيباني وأحمد بن حنبل وأحمد بن أبي الطيب المروزي وغيرهم. روى عنه: النسائي وأحمد بن محمد بن ساكن الزنجاني وغيرهم. قال ابن حجر: ثقة حافظ له تصانيف.\n\"تاريخ بغداد\" ٥/ ١١٠، \"تهذيب الكمال\" ١/ ٤٧٦، \"تقريب التهذيب\" (١٠٣).\n(٢) سنيد بن داود المصيصي، أبو علي المحتسب واسمه: الحسين. وسنيد لقب غلب علية، روى عن: إسماعيل بن عليه وجابر بن سليمان الزرقي وجعفر بن سليمان وغيرهم. وروى عنه: أبو بكر أحمد بن أبي خيثمة وأحمد بن سعيد الجال وأبو بكر بن هانئ الأثرم وغيرهم. قال ابن حجر: ضعيف مع إمامته ومعرفته لكونه كان يلقن حجاج بن محمد شيخه.\n\"تهذيب الكمال\" للمزي ١٢/ ١٦١، \"تقريب التهذيب\" لابن حجر (٢٦٤٦).\n(٣) حجاج بن محمد المصيصي، الأعور أبو محمد، ثقة، ثبت؛ اختلط في آخر عمره.\n(٤) نجيح بن عبد الرحمن السندي، المدني، ضعيف.\n(٥) أبو حمزة القرظي، المدني، ثقة، عالم.\n(٦) الفَرْسَح: هو من المسافة المعلومة مأخوذ منه، والطويلُ من الزمان ليلًا أو نهارًا، ومقياس قديم من مقاييس الطول يقدر بثلاثة أميال.\n\"لسان العرب\" لابن منظور ٣/ ٤٤، \"المعجم الوسيط\" ٢/ ٦٨١.\n(٧) الوحشُ: جمع وَحْشِي وهو ما لا يُسْتَأْنس من دواب البر.\n\"تهذيب اللغة\" للأزهري ٤/ ٣٨٤٩ (وحش)، \"لسان العرب\" لابن منظور ٨/ ٤٧٨٤ (وحش).\n(٨) الطير: هو كل ما يطير في الهواء بجناحين. \"المعجم الوسيط\" ٢/ ٥٧٤.","vol":"20","page":197},{"text":"ألف بيت من قوارير على الخشب، فيها ثلاثمائة صريحة، وسبعمائة سرية، فأمر الريح العاصف فحملته وأمر الرخاء فسير به، فأوحى الله تعالى إليه -وهو يسير بين السماء والأرض- إني قد زدت في ملكك أنَّه لا يتكلم أحد من الخلائق بشيء إلّا جاءت الريح فأخبرتك به (١).\nوقال مقاتل: نسجت الشياطين لسليمان -﵇- بساطًا فرسخًا في فرسخ ذهبًا في إبريسم (٢) وكان يوضع له منبر من الذهب في وسط البساط فيقعد عليه وحوله ثلاثة آلاف كرسي من ذهب وفضة يقعد الأنبياء ﵈ على كراسي الذهب والعلماء على كراسي الفضة وحولهم الناس وحول الناس الجنّ والشياطين وتظله الطير بأجنحتها حتَّى لا تقع عليه الشمس وترفع ريح الصبا البساط مسيرة شهر من الصباح إلى الرّواح ومن الرواح إلى الصباح (٣).\n_________\n(١) [٢٠٨٠] الحكم على الإسناد:\nضعيف، فيه سنيد، وأبو معشر.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٢/ ٦٤٤ (٤١٤١) عن حجاج به، وذكره البغوي في \"معالم التنزيل\" ٣/ ٤١٠، والقرطبي كذلك في \"الجامع لأحكام القرآن\" ١٣/ ١٥٢، وأبو السعود في \"إرشاد العقل السليم\" ٣/ ٢٥٥ وهو من الإسرائيليات.\n(٢) في (ح): إبريسيم، وفي (س): إبريشم، والصواب ما في الأصل، والإبْرَيْسم: أحسنُ الحرير. \"لسان العرب\" لابن منظور ١٢/ ٤٦، \"المعجم الوسيط\" ١/ ٢.\n(٣) لم أقف عليه في \"تفسير مقاتل\"، وذكره أبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٧٧ - ٢٧٨.","vol":"20","page":198},{"text":"[٢٠٨١] أخبرني أبو عبد الله ابن فنجويه (١)، نا أبو بكر بن مالك القطيعي (٢)، نا عبد الله بن أحمد بن حنبل (٣)، نا أحمد بن محمد بن أيوب (٤)، نا أبو بكر بن عيّاش (٥)، عن إدريس بن وهب بن منبه (٦)، قال: حدثني أبي (٧) قال: إنَّ سليمان -﵇- ركب الريح يومًا فمرَّ بحرّاث فنظر الحَرَّاث إليه فقال: لقد أُوتي آل داود مُلكًا عظيمًا فحملت الريح كلامه وألقته في أُذن سليمان -﵇- فنزل حتَّى أتى الحراث فقال: إني سمعت قولك وإنما مشيت إليك؛ لئلا تتمنى ما لا تقدر عليه، لتسبيحة واحدة يقبلها الله -﷿-؛ خير مما أوتي آل داود فقال الحراث: أذهب الله همك كما أذهبت همي (٨).\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) ثقة.\n(٣) الشيباني، أبو عبد الرحمن، ثقة.\n(٤) ابن أيوب أبو جعفر الوراق المعروف بصاحب المغازي. روى عن: إبراهيم بن سعد الزهري وأبي بكر بن عياش. روى عنه: أبو داود وحنبل بن إسحاق بن حنبل، وعبد الله بن أحمد بن حنبل وغيرهم. قال ابن حجر: صدوق كانت فيه غفلة لم يرفع به \"تقريب التهذيب\" لابن حجر (٩٣). \"تاريخ بغداد\" للخطيب البغدادي ٤/ ٣٩٣، \"تهذيب الكمال\" للمزي ١/ ٤٣١.\n(٥) ثقة، عابد، إلَّا أنَّه لما كبر ساء حفظه.\n(٦) إدريس بن سنان اليماني، وهو ابن بنت وهب بن منبه، ضعيف.\n(٧) والده سنان: لم أعرفه. والمقصود في الإسناد: وهب بن منبه جده لأمه كما نسب إليه في \"المسند\" للإمام أحمد ١/ ٣٢٢ وهو ثقة.\n(٨) [٢٠٨١] الحكم على الإسناد\nضعيف؛ لضعف إدريس بن سنان. =","vol":"20","page":199},{"text":"<span data-type=\"title\" id=toc-3567>١٨ </span>- قوله تعالى: ﴿حَتَّى إِذَا أَتَوْا عَلَى وَادِ النَّمْلِ﴾ الآية.\n[٢٠٨٢] أخبرني ابن فنجويه (١)، نا مخلد بن جعفر (٢)، نا الحسن ابن علويه (٣)، نا إسماعيل بن عيسى (٤)، نا إسحاق بن بشر (٥)، نا أبو إلياس (٦)، عن وهب بن منبه (٧)، عن كعب (٨)، قال: إنَّ سليمان -﵇- إذا ركب حمل أهله وسائر حشمه وخدمه وكتّابه وتلك السقوف بعضها فوق بعض على قدر درجاتهم، وقد اتخذ مطابخ ومخابز يُحمل فيها تنانير الحديد وقدور عظام يسع كل (٩) قدر عشرة جزائر، وقد اتخذ ميادين للدواب أمامه فيطبخ الطباخون ويخبز الخبازون وتجري\n_________\n= التخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٤/ ٥٩، عن عبد الله به، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٣٤٢ لعبد الله بن أحمد في \"زوائد الزهد\" وابن المنذر، وأخرج ابن عساكر في \"تاريخ دمشق\" ٢٢/ ٢٧٦ نحوه عن عبد العزيز بن أبي رواد.\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) الباقرجي الدقاق، أبو علي، اختلط بعد أن كان أمره صحيحًا مستقيمًا.\n(٣) الحسن بن علي بن محمد بن سليمان بن علويه البغدادي القطان، ثقه.\n(٤) أبو إسحاق، ضعفه الأزدي، وصححه غيره.\n(٥) إسحاق بن بشر بن محمد بن عبد الله الهاشمي، كذاب.\n(٦) ابن بنت وهب بن منبه. ضعيف.\n(٧) ثقة.\n(٨) كعب الأحبار، ثقة.\n(٩) ساقطة من (س)، (ح).","vol":"20","page":200},{"text":"الدواب بين يديه بين السماء والأرض والريح تهوي بهم، فسار من اصطحبه إلى اليمن (١) فسلك المدينة مدينة الرسول - ﷺ - فقال سليمان -﵇-: هذِه (٢) دار هجرة نبي في آخر الزمان طوبى لمن آمن (٣) به وطوبى لمن اتبعه وطوبى لمن أقتدى به، ورأى حول البيت أصنامًا تعبد من دون الله تعالى فلما جاوز سليمان -﵇- البيت بكى البيت فأوحى الله -﷿- إلى البيت: ما يبكيك؟ فقال: يا رب أبكاني أن (٤) هذا نبي من أنبيائك وقوم من أوليائك مرّوا عليّ فلم يهبطوا فيّ ولم يصلوا عندي ولم يذكروني بحضرتي والأصنام تُعبد حولي من دونك، فأوحى الله -﷿- إليه أن لا تبك، فإني سوف أملؤك وجوهًا سجدًا وأُنزل فيك قرآنا جديدًا، وأبعث فيك (٥) نبيًّا في آخر الزمان أحب أنبيائي إليّ، وأجعل فيك عمارًا من خلقي يعبدونني، وأفرض على عبادي فريضة يدفون إليك (٦) دفيف النسور إلى وكرها،\n_________\n(١) تقع في الزاوية الجنوبية الغربية لجزيرة العرب، ومكونة في عصرنا الحاضر من دولتين: اليمن الشمالي، وعاصمته صنعاء، والجنوبي؛ وعاصمته عدن، والآن اجتمعتا دولة واحدة.\n\"معجم البلدان\" لياقوت ٧/ ٤٤٧، \"مجموع بلدان اليمن\" ٤/ ٧٨٦، \"معجم المعالم الجغرافية\" لعاتق البلادي (٣٤٠).\n(٢) لا توجد في (س)، (ح): ولعلها مهجر.\n(٣) ساقطة من (س).\n(٤) من (س).\n(٥) في (س): منك وقيل: فيك.\n(٦) من (س)، (ح).","vol":"20","page":201},{"text":"ويحنون إليك حنين الناقة إلى ولدها والحمامة إلى بيضها وأُطهرك من الأوثان وعبدة الشيطان.\nقال: ثم مضى سليمان -﵇- حتَّى مرَّ بوادي السدير (١) واد من الطائف فأتى على وادي النمل (فذلك قوله: ﴿حَتَّى إِذَا أَتَوْا عَلَى وَادِ النَّمْلِ﴾ (٢) تمشي وكانت عرجاء (تتكاوس وكانت) (٣) مثل الذئب في العِظَم فنادت النملة: ﴿يَاأَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ﴾ يعني: أن سليمان يفهم مقالتها وكان لا يتكلم خلق (٤) إلَّا حملت الريح ذلك فألقته في أذن سليمان. (٥)\n\n<span data-type=\"title\" id=toc-3568>١٩ </span>- قال: ﴿فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ (١٩)﴾\n_________\n(١) في (ح): السدر، والسدير هو: موضع بالحيرة، وقيل: بالطائف، وقيل نهر بالحيرة، والله أعلم.\nانظر: \"جمهرة اللغة\" لابن دريد ٢/ ٦٢٨، \"لسان العرب\" لابن منظور ٧/ ١٣.\n(٢) ما بين القوسين ساقط من (س)، (ح).\n(٣) من (س)، (ح).\n(٤) من (س)، (ح).\n(٥) [٢٠٨٢] الحكم على الإسناد:\nفيه إسحاق بن بشر كذاب يروي الموضوعات وأبو إلياس ضعيف.\nالتخريج:\nالأثر أخرجه ابن عساكر في \"تاريخ دمشق\" ٢٢/ ٢٦٤.","vol":"20","page":202},{"text":"يعني: مع عبادك الموحدين (١).\nوقال قتادة (٢) ومقاتل (٣): واد النمل بأرض الشام.\n(وقال نوف الحميري: كان نمل وادي سليمان مثل الذئاب) (٤).\nوقال الشعبي: النملة التي فقه سليمان -﵇- كلامها كانت ذات جناحين (٥).\n_________\n(١) أخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٥٧، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٩.\n(٢) انظر \"تفسير مقاتل بن سليمان\" ٣/ ٢٩٩، \"معالم التنزيل\" للبغوي ٦/ ١٥٠، \"إرشاد العقل السليم\" لأبي السعود ٦/ ٢٧٨، وأورده ابن عطية في \"المحرر الوجيز\" ١١/ ١٥٨ من غير نسبة.\n(٣) في (ح): الذباب.\n(٤) ما بين القوسين ساقط من (س)، والأثر: أخرجه سفيان بن عيينة في \"تفسيره\" (٢٣٢)، والبخاري في \"التاريخ الكبير\" ١/ ٦١ بلفظ: (الذباب)، (الذئاب) في رواية أخرى، وأخرجه الطبري في \"جامع البيان\" ١٩/ ١٤٢ بلفظ: الذئاب، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٥٨، بلفظ: الذئاب، وزاد نسبته السيوطي في \"الدر المنثور\" ١١/ ٣٤٥ إلى ابن أبي شيبة، وابن المنذر بلفظ: الذباب، والذئاب في رواية أخرى، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٥١، وذكره ابن عطية في \"المحرر الوجيز\" بلفظ: الذباب، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٩ بلفظ: الذئاب، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٩٧، وذكر الروايتين ثم قال: هكذا رأيته مضبوطًا بالياء المثناة من تحت وإنما هو بالباء الموحدة وذلك تصحيف، والله أعلم، قلتُ: لعله موضوع؛ لأنه لا يعقل أن يكون النمل مثل الذئب، ولعل الصواب الذباب بالباء كما قال ابن كثير، وإن كان هذا أو ذاك فما الفائدة من معرفته؛ والله أعلم.\n(٥) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٥٧، وذكره البغوي في \"معالم التنزيل\" عن الشعبي ٦/ ١٥١، وذكره القرطبي في \"الجامع لأحكام =","vol":"20","page":203},{"text":"وقال مقاتل: سمع سليمان -﵇- كلامها من ثلاثة أميال (١) (٢).\nواختلفوا في اسم تلك النملة:\n[٢٠٨٣] فأخبرني أبو عبد الله (الحسين بن محمد بن الحسين) (٣) الدينوري (٤)، نا أبو العباس أحمد بن محمد بن يوسف الصرصري (٥)، نا الهيثم بن خلف الدوري (٦)، نا هارون بن حاتم البزار (٧)، أنا إبراهيم بن الزبرقان التيمي (٨)، عن أبي روق (٩)، عن الضحاك (١٠)، قال: كان اسم النملة التي كلمت سليمان -﵇- طاحية (١١).\n_________\n= القرآن\" ١٣/ ١٦٩ بلفظ: كان للنملة جناحان فصارت من الطير فلذلك علم منطقها ولولا ذلك لما علمه، وذكره ابن كثير في \"تفسيره\" ١٠/ ٣٩٧ من غير نسبة.\n(١) ذكره البغوي في \"معالم التنزيل\" عن مقاتل ٣/ ٤١١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٩ نقله عن الزمخشري، وذكره من غير نسبة ابن عطية في \"المحرر الوجيز\" ٤/ ٢٥٤.\n(٢) المِيلُ: مقياس للطولى قُدِّرَ قديمًا بأربعة آلاف ذراع. \"المعجم الوسيط\" ٢/ ٨٩٤.\n(٣) ما بين القوسين ساقط من (س).\n(٤) هو ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٥) مختلف في عدالته.\n(٦) ثبت ضابط لكتبه.\n(٧) مقرئ مشهور ضعفوه.\n(٨) أبو إسحاق الكوفي، ليس به بأس.\n(٩) عطية بن الحارث الهمداني، الكوفي، صدوق.\n(١٠) الضحاك بن مزاحم الهلالي، صدوق، كثير الإرسال.\n(١١) [٢٠٨٣] الحكم على الإسناد ضعيف لضعف هارون بن حاتم، وأبو العباس الصرصري مختلف فيه. =","vol":"20","page":204},{"text":"[٢٠٨٤] وأخبرني ابن فنجويه (١)، نا طلحة (٢)، وعبيد الله (٣)، قالا: نا ابن (٤) مجاهد (٥)، حدثني الفضل بن الحسن (٦)، نا أبو محمد النعمان بن شبل الباهلي (٧)، حدثني ابن أبي روق (٨)، عن أبيه (٩)، قال: كان اسم نملة سليمان -﵇- حَرْمَى. وهو قول مقاتل (١٠).\n_________\n= التخريج:\nأخرجه ابن ماكولا في \"الإكمال\" ٥/ ٢٤١، وقال: طاخية بالخاء المعجمة، وأورده كذلك القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٦٩، ونقل عن السهيلي إنكار تسميتها: ولا أدري كيف يتصور للنملة اسم علم.\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) طلحة بن محمد بن جعفر الشاهد. سيئ الحال في الحديث وضعفه الأزهري.\n(٣) عبيد الله بن أحمد بن يعقوب البغدادي ابن البواب ثقة.\n(٤) ساقطة من (س).\n(٥) أحمد بن موسى بن العباس بن مجاهد البغدادي، أبو بكر المقرئ. ثقة مأمون.\n(٦) لم أجده.\n(٧) هو محمد بن محمد بن النعمان، متروك.\n(٨) يحيى بن أبي روق، ليس بثقة.\n(٩) عطية بن الحارث الهمداني الكوفي. صدوق.\n(١٠) [٢٠٨٤] الحكم على الإسناد:\nفيه محمد بن النعمان متروك وابن أبي روق ليس بثقة والفضل بن الحسن لم أجده.\nالتخريج:\nذكره مقاتل في \"تفسيره\" ٣/ ٢٩٩، ونسبه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٩٧ لابن عساكر عن الحسن، واستنكره ابن كثير ﵀، وللشوكاني في \"فتح القدير\" ٤/ ١٣٥ كلام قوي في مثل هذِه الأمور الغيبية التي لم يرد فيها عن النبي - ﷺ - شيء، قال: روى ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٦١ =","vol":"20","page":205},{"text":"ورأيت في بعض الكتب أن سليمان -﵇- لمّا سمع قول النملة قال: ائتوني بها، فأتوه بها فقال لها: لم حذَّرت النمل ظلمي؟ أما علمتِ أني نبي عادل؟ فلم قلت: ﴿لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُوُدُهُ﴾؟ فقالت النملة: أما سمعت قولي: ﴿وَهُمْ لَا يَشْعُرُونَ﴾؟ مع ما (١) أني لم أرد حطم النفوس وإنما أردتُ حطم القلوب، خشيت أن يتمنَّين مثل (٢) ما أعطيت ويشتغلن بالنظر إليك عن التسبيح، فقال لها سليمان -﵇-: عظيني، فقالت النملة: هل علمتَ لم سُمِّيَ أبوك داود؟ قال: لا، قالت: لأنه داوى جُرْحَهُ فَرُدّ (٣)، هل تدري لما سُميتَ سليمان؟\n_________\n= عن الحسن قال: كان اسم هدهد سليمان غبر، وأقول: من أين جاء علم هذا للحسن ﵀؟ وهكذا ما رواه عنه ابن عساكر أن النملة حرس، وأنها من قبيلة يقال لها بني الشيصان وأنها كانت عرجاء وكانت بقدر الذئب وهو ﵀ أورع الناس في نقل الكذب، ونحن نعلم أنَّه لم يصح عن رسول الله ﵌ في ذلك شيء، ونعلم أنَّه ليس للحسن إسناد متصل بسليمان أو بأحد من أصحابه، فهذا العلم مأخوذ من أهل الكتاب، وقد أمرنا أن لا نصدقهم ولا نكذبهم، فإن ترخّص مترخص بالرواية عنهم لمثل ما رُوِيَ: \"حدثوا عن بني إسرائيل ولا حرج\"، فليس ذلك فيما يتعلق بتفسير كتاب الله سبحانه بلا شك، بل فيما يذكر عنهم من القصص الواقعة لهم وقد كررنا التنبيه على مثل هذا عند عروض ذكر التفاسير العربية، ونحوه في كلام ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣٩٧.\n(١) وردت في \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٧١، من غير (ما) وهو الصواب.\n(٢) من (س).\n(٣) معناها: أنَّه داوى جرْحَهُ فَرُدَّ بمعنى التأم الجرح وشُفي، وداود اسم أعجمي، فكيف يكون معناها عربي!، وذكرها القرطبي بلفظ: جراحة فؤاده، والله أعلم. \"الجامع لأحكام القرآن\" ١٣/ ١٧١، \"مختار الصحاح\" للرازي (٩٠، ٢٤٥).","vol":"20","page":206},{"text":"قال: لا، قالت: لأنك سليم القلب وكنتَ (١) ما أوتيت لسلامة صدرك وآن لك أن تلحق بأبيك، ثم قالت: أتدري لِمَ سخر الله لك الريح؟ قال: لا، قالت: أخبرك الله أن الدنيا كلها ريح، قال: فتبسم سليمان -﵇- ضاحكًا (٢) متعجبًا من قولها وقال: ﴿رَبِّ أَوْزِعْنِى﴾ إلى آخر الآية (٣).\n[٢٠٨٥] أخبرني ابن فنجويه (٤)، نا ابن شنبة (٥)، نا الحضرمي (٦)، نا الحسن الخلال (٧)، نا عبد الرزاق (٨)، عن معمر (٩)، عن الزهري (١٠)، عن عبيد الله بن عبد الله (١١)، عن ابن عباس قال:\n_________\n(١) في (س)، (ح): بزيادة (إلى).\n(٢) في (ح): بزيادة (متعجبًا)، وفي (س): تأخرت كلمة (متعجبًا) وجاءت بعد كلمة (قولها) التي بعدها.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٧١ - ١٧٢، ونسبه للثعلبي، وذكره الألوسي في \"روح المعاني\" ١٩/ ١٧٩، وقال: وهذا ظاهر الوضع كما لا يخفى وفيه ما يشبه كلام الصوفية، والله تعالى أعلم بصحة ما روي من أنها أهدت إليه نبقة وأنه -﵇- دعا للنمل بالبركة.\n(٤) ثقة صدوق كثير رواية المناكير.\n(٥) في (س): ذكر اسمه كاملًا: (عبيد الله بن محمد بن شنبة). لم يذكر بجرح أو تعديل.\n(٦) محمد بن هارون البغدادي أبو حامد، ثقه.\n(٧) الحسن بن علي بن محمد الهذلي، ثقة، حافظ.\n(٨) الصنعاني ثقة، حافظ. عمي في آخر عمره فتغير وكان يتشيع.\n(٩) معمر بن راشد الأزدي، ثقة، ثبت، فاضل.\n(١٠) محمد بن مسلم متفق على جلالته وإتقانه.\n(١١) في (س): (عبد الله بن عبيد الله) وهو خطأ.\nوهو عبيد الله بن عبد الله بن مسعود الهذلي، المدني، ثقة. فقيه ثبت.","vol":"20","page":207},{"text":"نهى رسول الله - ﷺ - عن قتل أربعةٍ من الدواب: الهدهد والصُّردُ والنحلة والنملة (١).\n\n<span data-type=\"title\" id=toc-3569>٢٠ </span>- قوله تعالى: ﴿وَتَفَقَدَ الْطَّيْرَ﴾\nأي: طلبها وبحث عنها ﴿فَقَالَ مَالِيَ لَا أَرَى الْهُدْهُدَ﴾ فتح ابن كثير وعاصم والكسائي وأيوب ﴿لِىَ﴾ هاهنا وفي سورة يس (٢) ﴿وَمَا لِىَ﴾ وأرسل حمزة الياء فيهما جميعًا، وأما أبو عمرو فكان يرسل الياء في هذِه ويفتح في يس وفرّق بينهما فقال: لأن هذِه التي في النمل استفهام والأخرى انتفاء (٣).\n_________\n(١) [٢٠٨٥] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل، وباقي رجاله ثقات.\nالتخريج:\nأخرجه ابن ماجة، كتاب الصيد، باب ما ينهى عن قتله (٣٢٢٤)، وأبو داود، كتاب الأدب، باب في قتل الذر (٥٢٦٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٢/ ٤٦٢ (٥٦٤٦) هو حديث صحيح صححه النووي في \"شرح صحيح مسلم\" ١٤/ ٢٣٩ على شرط البخاري ومسلم.\n(٢) قوله تعالى: ﴿وَمَا لِىَ لَا أَعْبُدُ الَّذِى فَطَرَنِي﴾ [٢٢].\n(٣) فتح الياء في ﴿مَا لِيَ﴾ هنا: ابن كثير وعاصم والكسائي واختلف عن ابن وردان وهشام، دلَّ على ذلك قول الشاطبي ﵀: وَفِي النَّمْلِ مَا لي دُمْ لِمَنْ رَاقَ نَوْفَلَا؛ حيث أخبر أن المشار إليهم بالدال واللام والراء والنون في قوله: دُمْ لِمَنْ رَاقَ نَوْفَلَا، قرءوا بفتح الياء، وأسكنها الباقون، وفي سورة يس أسكنها يعقوب وحمزة وخلف، قال الشاطبي: ومالِىَ في يس سَكَّنْ فتَكْمُلا، وهشام بخلاف عنه، وفتحها الباقون، وفرق بينهما أبو عمرو بن العلاء فسكّن الياء هنا وفتحها في ﴿وَمَا لِيَ لَا أَعْبُدُ﴾ بـ (يس) وعندما سُئل عن ذلك أجاب: أن التسكين ضرب من =","vol":"20","page":208},{"text":"﴿أَمْ كَانَ﴾ قيل؛ الميم صلة، وقيل: أم بمعنى بل (١) كان ﴿مِنَ الْغَائِبِينَ﴾.\n\n<span data-type=\"title\" id=toc-3570>٢١ </span>- قوله تعالى: ﴿لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا﴾\nوكان عذابه أن (٢) ينتف ريشه (٣) وذنبه فيدعه مُمَعّطًا ثم يلقيه في\n_________\n= الوقف فلو سكن هنا -يقصد موضع يس- لكان كالمستأنف بـ (لا أعبد) وفيه ما فيه ولا كذلك موضع النمل، قلتُ: يقصد بذلك أنهم لو سكنوا لكان صورة السكون مثل صورة الوقف فيكون كأنه ابتدأ بقوله: لا أعبد الَّذي فطرني، وفيه من الاستقباح ما لا خفاء فيه.\nوانظر: \"معاني القرآن\" للزجاج ٤/ ١١٣، \"السبعة\" لابن مجاهد (٤٤٨، ٤٨٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٨)، \"المحتسب\" لابن جني ١/ ١٤٦، \"التيسير\" للداني (١٧٠)، \"الإقناع\" لابن الباذش (٤٣٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ١٧٤، ٣٤٠، \"الحجة\" لابن زنجلة (٥٢٤)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٢٤، \"البدور الزاهرة\" للنشار (٢٣٤)، \"سراج القارئ\" لابن القاصح (١٣٩)، \"معجم القراءات\" للخطيب ٦/ ٤٩٥.\n(١) ليست في (ح).\n(٢) ليست في (ح).\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٨٠ ونسبه لابن عباس ومجاهد وابن جريج، وأخرجه الطبري في \"جامع البيان\" ١٩/ ١٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٦٢ في تفسيرهما عن ابن عباس، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٥٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٨٠ ونسباه لابن عباس ومجاهد وابن جريج، وأخرجه الحاكم في \"المستدرك\" ٢/ ٤٤٠، وصحَّحه عن ابن عباس، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠٠ عنه أيضًا، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٣٤٩ إلى =","vol":"20","page":209},{"text":"بيت النمل فيلدغه (١).\nوقال عبد الله بن شداد: نتفه وتشميسه (٢).\nوقال (٣) الضحاك: لأشدن رجله ولأشمسنه (٤).\n(مقاتل بن حيان: لأطلينه بالقطران ولأشمسنه) (٥)\n_________\n= الفريابي وسعيد بن منصور وعبد بن حميد وابن المنذر عن ابن عباس، ونسبه الألوسي في \"روح المعاني\" ١٩/ ١٨٣ لابن عباس ومجاهد وابن جريج، وذكره الواحدي في \"الوجيز\" ٢/ ٨٠١، والبيضاوي في \"أنوار التنزيل\" ٤/ ١١٥، وذُكِر في \"تفسير الجلالين\" (٤٩٦) ولم ينسبوه جميعًا.\nومعنى ممعطًا: لم يكن على جسده شعر.\n\"المعجم الوسيط\" ٢/ ٨٧٧.\n(١) في (س): فتلدغه بالتاء، والأثر أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٦٢، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٣، ورجحه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠٠، وذكره بلفظ: وقال غير واحد من السلف: إنه نتف ريشه وتركه ملقى يأكله الذر والنمل.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٤٥، و\"تاريخ الرسل والملوك\" ١/ ٤٨٩ مطولًا عن ابن عباس، ونسبه الطبري في \"جامع البيان\" ١٩/ ١٤٦ أيضًا لعبد الله ابن شداد، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٦٢ عن ابن شداد، وذكره الزمخشري في \"الكشاف\" ٣/ ١٤٢، وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٧٩، ولم ينسباه.\n(٣) من (س).\n(٤) لم أجده.\n(٥) ما بين القوسين ساقط من (س)، والأثر ذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٣، ونسبه لمقاتل بن حيان، وذكره الزمخشري في \"الكشاف\" ٤/ ١٤٣، والألوسي في \"روح المعاني\" ١٩/ ١٨٣ ولم ينسباه.","vol":"20","page":210},{"text":"وقيل: لأودعنه القفص (١)، وقيل: لأفرقنَّ بينه وبين إلفه (٢)، وقيل: لأمنعنه من خدمتي (٣)، (وقيل: لأجمعن بينه وبين من لا يجانسه) (٤)، وقيل: لأبددن عليه وقته (٥).\n﴿لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي﴾ (قرأ ابن كثير بنونين) (٦) ﴿بِسُلْطَانٍ مُبِينٍ﴾ حجة واضحة.\n_________\n(١) ساقطة من (ح)، والأثر ذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٣، والزمخشري في \"الكشاف\" ٤/ ١٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٨٠، والألوسي في \"روح المعاني\" ١٩/ ١٨٣، ولم ينسبوه.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٣، والزمخشري في \"الكشاف\" ٤/ ١٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٨٠، وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٧٩، والألوسي في \"روح المعاني\" ١٩/ ١٨٣ ولم ينسبوه، ونسبه السلمي في تفسيره للجنيد.\nانظر: \"حقائق التفسير\" للسلمي مخطوط [ب/ ٢٣١].\n(٣) لم أجده بهذا اللفظ، وذكره السلمي بلفظ: لألزمنه خدمة أقرانه، ولم ينسبه.\nانظر: \"حقائق التفسير\" للسلمي مخطوط [ب/ ٢٣١].\n(٤) ما بين القوسين ساقط من (س)، (ح)، والأثر ذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٣ بلفظ: لأحبسنه مع ضده، والزمخشري في \"الكشاف\" ٤/ ١٤٣، بلفظ: لألزمنه صحبة الأضداد، وبهذا اللفظ ذكره السلمي في \"حقائق التفسير\" مخطوط [ب/ ٢٣١] ونسبه لجعفر الخلدي، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٨٠، بلفظ: تعذيبه بأن يجعل مع أضداده، والألوسي في \"روح المعاني\" ١٩/ ١٨٣ بلفظ: يجمع مع غير جنسه.\n(٥) لم أجده.\n(٦) ما بين القوسين ساقط من (س)، (ح)، قرأ بذلك مع ابن كثير عكرمة وابن محيصن (ليأتينَّنِي) بنون التأكيد المشددة، وبعدها نون الوقاية على الأصل، وهي =","vol":"20","page":211},{"text":"وأما سبب تفقده -﵇- الهدهد وسؤاله عنه من بين الطير إخلاله بالنوبة التي كان يثوبها واحتياج سليمان -﵇- إلى الماء فلم يعلم من حَضَرَهُ بعْد الماء، وقيل له عِلْم ذلك عند الهدهد فتفقده فلم يجده فتوعّده (١).\nوكانت القصة فيه على ما ذكره العلماء بسيرة الأنبياء ﵈، دخل حديث بعضهم في بعض: إنّ نبي الله سليمان -﵇- لما فرغ من بناء بيت المقدس عزم على الخروج إلى أرض الحرم فتجهز للمسير واستصحب من الجن والإنس والشياطين والطير والوحوش ما بلغ معسكره مائة فرسخ، وأمر الريح الرخاء فحملتهم، فلما وافى الحرم أقام به ما شاء الله -﷿- أن يقيم، وكان ينحر كل يوم -طول مقامه بمكة- خمسة آلاف ناقة (٢) ويذبح خمسة\n_________\n= كذلك في مصاحف أهل مكة والقراءتان متواترتان دلَّ على ذلك قول الشاطبي ﵀: وقل يأتينني دنا.\nانظر: \"السبعة\" لابن مجاهد (٤٧٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٥٤ - ١٥٥، \"التيسير\" للداني (١٦٧)، \"إتحاف فضلاء البشر\" للدمياطي (٣٢٤)، \"الحجة\" لابن زنجلة (٥٢٤)، \"معجم القراءات\" للخطيب ٦/ ٤٩٦.\n(١) ذكره الطبري في \"تاريخ الرسل والملوك\" ١/ ٤٨٩، وغيره من كتب التفاسير ورجحه الطبري في \"جامع البيان\" ١٩/ ١٤٤ بقوله: فالصواب من القول في ذلك أن يقال إن الله أخبر عن سليمان أنَّه تفقد الطير إما للنوبة التي كان عليها وأخلَّ بها، وإما لحاجة كانت إليها عند بعد الماء.\n(٢) في (ح): بزيادة بعدها، وهي: يذبح خمسة ألف ناقة، وهي مكررة مع خطئها.","vol":"20","page":212},{"text":"آلاف ثور وعشرين ألف شاة.\nوقال: لمن حضره من أشراف قومه: إن هذا مكان يخرج منه نبي عربي صفته كذا وكذا يعطى النصر على جميع من ناوأه (١) وتبلغ هيبته مسيرة شهر، القريب والبعيد عنده في الحق سواء، لا تأخذه في الله لومة لائم، قالوا: فبأي دين يُدين يا نبي الله؟، قال: بدين الحنيفية فطوبى لمن أدركه وآمن به وصدقه، قالوا: وكم بيننا وبين خروجه يا نبي الله؟ قال: زهاء ألف عام فليبلغ الشاهد منكم الغائب فإنه سيد الأنبياء وخاتم الرسل وإن اسمه لمثبت في زبر الأنبياء.\nقال: فأقام -﵇- بمكة حتَّى قضى نسكه، ثم أحبَّ أن يسير إلى أرض اليمن، فخرج من مكة صباحًا وسار نحو اليمن يوم نجم سهيل، فوافى صنعاء وقت الزوال، وذلك مسيرة شهر، فرأى أرضًا حسناء تزهر خضرتها، فأحب النزول بها ليصلي ويتغدى فطلبوا الماء فلم يجدوا وكان الهدهد دليله على الماء (وكان يرى الماء) (٢) من تحت الأرض كما يرى أحدكم كأسه بيده فينقر الأرض فيعرف موضع الماء وبُعده ثم تجيء الشياطين فيسلخونه كما يسلخ الإهاب ثم يستخرجون الماء (٣).\n_________\n(١) من (س)، (ح)، وفي الأصل: ناوه، سقطت منها الهمزة.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) من بداية قول المصنف (وكانت القصة) إلى هنا أخرجها الطبري في \"تاريخ الرسل والملوك\" ١/ ٢٩١ حيث قال: حدثني العباس بن الوليد الآملي قال حدثنا علي بن عاصم، قال حدثنا عطاء بن السائب، قال: حدثني مجاهد عن ابن =","vol":"20","page":213},{"text":"قال سعيد بن جبير: ذكر ابن عباس هذا الحديث فقال له نافع بن الأزرق: أرأيت قولك الهدهد ينقر الأرض فيبصر الماء كيف يُبصر هذا ولا يبصر الفخ يجيء حتَّى يقع في عنقه، فقال له ابن عباس: ويحك إن القدر إذا جاء حال دون البصر (١).\nوروى قتادة، عن أنس بن مالك، قال: قال رسول الله - ﷺ -: \"أنهاكم عن قتل الهدهد فإنه كان دليل سليمان على قرب الماء من بعده وأحب أن يُعبد الله\" حيث يقول: ﴿وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ﴾ الآية (٢).\nقالوا (٣): فلما نزل سليمان -﵇- قال الهدهد: إن سليمان قد اشتغل\n_________\n= عباس، وذكر القصة، وذكرها البغوي في \"معالم التنزيل\" ٦/ ١٥٢ - ١٥٤، والقصة من الإسرائيليات؛ لأنه لم يكن بمكة وقتها خمسة آلاف نسمة، فكيف يكون فيها خمسة آلاف ناقة؛ وفي سندها كما أخرج الطبري في \"تاريخ الرسل والملوك\" عطاء بن السائب وهو صدوق اختلط. \"تقريب التهذيب\" لابن حجر (٤٥٩٢).\n(١) أخرجه الحاكم في \"المستدرك\" ٢/ ٤٤٠ (٣٥٢٦)، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، والمقدسي في \"الأحاديث المختارة\" ١٠/ ٣٨٣ (٤٠٩)، وهو حديث حسن فيه المنهال بن عمرو صدوق ربما وهم. \"تقريب التهذيب\" لابن حجر (٦٩٦٦).\n(٢) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٧٨، والبغوي في \"معالم التنزيل\" ٦/ ١٥٢ ونسبه لابن عباس في تمام الأثر الَّذي سبق مع نافع الأزرق، ولم أقف عليه عن أنس، والله أعلم.\n(٣) في (س): قال.","vol":"20","page":214},{"text":"بالنزول فأرتفع نحو السماء فأنظر إلى طول الدنيا وعرضها، ففعل ذلك فنظر يمينًا وشمالًا فرأى بستانًا لبلقيس فمال إلى الخضرة فوقع فيه، فإذا هو بهدهد (١)، وكان اسم هدهد سليمان -﵇-: يعفور واسم هدهد اليمن عنفير، فقال عنفير اليمن ليعفور سليمان -﵇-: من أين أقبلت؟ وأين تريد؟ قال: أقبلت من الشام مع صاحبي سليمان بن داود.\nوقال الهدهد: ومن سليمان بن داود؟ قال) (٢): ملك الجن والإنس والشياطين والطير والوحوش والرياح، فمن أين أنت؟ قال: من هذِه البلاد، قال: ومن ملكها؟ قال: امرأة يقال لها: بلقيس، وإن لصاحبكم سليمان مُلكًا عظيمًا ولكن ليس ملك بلقيس دونه، فإنها ملكت اليمن كلها، وتحت يدها اثنا عشر ألف قائد تحت يدي كل قائد مائة (٣) ألف مقاتل، فهل أنت منطلق معي حتَّى تنظر إلى ملكها؛ قال: أخاف أن يتفقدني سليمان في وقت الصلاة إذا احتاج إلى الماء.\nقال الهدهد اليماني: إن صاحبك ليسره أن تأتيه بخبر هذِه الملكة، فانطلق معه ونظر إلى بلقيس وملكها وما رجع إلى سليمان -﵇- إلَّا وقت العصر.\n_________\n(١) وردت في الأصل، و(س)، (ح) جملة: فهبط -﵇-، وهي مقحمة لا مكان لها فحذفتُها.\n(٢) ما بين القوسين ساقط من (س).\n(٣) ساقطة من (س).","vol":"20","page":215},{"text":"قال: فلما نزل سليمان -﵇- ودخل عليه وقت الصلاة طلب الهدهد، وذلك أنَّه نزل على غير ماء، فسأل الإنس عن الماء فقالوا: ما نعلم هاهنا ماء، فسأل الجن والشياطين فلم يعلموا فتفقد الهدهد ففقده -قال ابن عباس في بعض الروايات: وقعت لفحة من الشمس على رأس سليمان فنظر فإذا هو (١) موضع الهدهد خال فدعا عريف الطير وهو النسر فسأله عن (٢) الهدهد فقال: أصلح الله الملك ما أدري أين هو وما أرسلته مكانا فغضب عند ذلك سليمان -﵇- وقال: ﴿لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُبِينٍ (٢١)﴾.\nروى عكرمة، عن ابن عباس، قال (٣): كل سلطان في القرآن فهو حجة (٤).\nقال (٥): ثم دعا بالعقاب سيد الطير فقال: عليَّ بالهدهد الساعة،\n_________\n(١) من (س).\n(٢) ساقطة من (س).\n(٣) ساقطة من (س).\n(٤) أخرجه البخاري معلقًا، كتاب التفسير، باب وقضينا إلى بني إسرائيل، ووصله عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٩٩ من طريق ابن عيينة، وقال الحافظ ابن حجر في \"فتح الباري\" ١٨/ ٣٩١: وهذا على شرط الصحيح، وكذا أخرجه الطبري في \"جامع البيان\" ١٩/ ١٤٦ عن ابن عباس، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ١٦٢٣٢، وزاد السيوطي في نسبته في \"الدر المنثور\" ١١/ ٣٥٠ لعبد بن حميد.\n(٥) في (س)، (ح): قالوا.","vol":"20","page":216},{"text":"فرفع العقاب نفسه دون السماء حتَّى (١) التزقَّ بالهواء فنظر في الدنيا كالقصعة بين يدي أحدكم ثم التفت يمينًا وشمالًا فإذا هو بالهدهد مقبلًا من نحو اليمين فانقض العقاب نحوه يريده، فلما رأى الهدهد ذلك علم أن العقاب يقصده بسوء فناشده فقال: بحق الله الَّذي قواك وأقدرك عليَّ إلَّا رحمتني ولم تتعرض لي (٢) بسوء.\nقال (٣): فولى العقاب عنه وقال له: ويلك ثكلتك أمك إن نبي الله حلف أن يعذبك أو يذبحك، ثم طارا متوجهين نحو سليمان -﵇- فلما انتهى (٤) إلى العسكر تلقته النسر والطير فقالوا له: ويلك (٥) أين غبت في يومك هذا؟ فلقد توعدك نبي الله وأخبروه بما قال.\nفقال الهدهد: وما استثنى رسول الله؟ قالوا: بلى، قال (٦): أو ليأتيني بعذر بيِّن ثم طار العقاب والهدهد حتَّى أتيا سليمان -﵇-، وكان قاعدًا على كرسيه فقال العقاب: قد أتيتك به يا نبي الله.\nفلما قرب الهدهد منه رفع رأسه وأرخى ذنبه وجناحيه يجرهما على الأرض تواضعًا لسليمان -﵇- فلما دنا منه أخذ برأسه (فمده إليه) (٧)\n_________\n(١) في (ح): يعني.\n(٢) في (س): على، وهو خطأ.\n(٣) ساقطة من الأصل.\n(٤) في (س): انتهيا، ولعله الصواب.\n(٥) من (س)، (ح).\n(٦) ساقطة من (س).\n(٧) ما بين القوسين ساقط من (س).","vol":"20","page":217},{"text":"وقال له: أين كنت؟ لأعذبنك عذابًا شديدًا، فقال له الهدهد: يا نبي الله اذكر وقوفك بين يدي الله تعالى. فلما سمع ذلك (١) سليمان ارتعد وعفا عنه (٢).\n[٢٠٨٦] أخبرني الحسين بن محمد بن فنجويه (٣) الثقفي (٤)، نا الفضل بن الفضل الكندي (٥)، نا محمد بن إبراهيم بن أبي الرجال (٦) ببغداد، نا إبراهيم بن بسطام (٧)، عن أبي قتيبة (٨)، عن الحسن بن (٩) أبي جعفر البصري (١٠)،\n_________\n(١) ساقطة في (س).\n(٢) سبق تخريجه، والمصنف جمع عدة روايات لهذِه القصة عن ابن عباس من مختلف الطرق ولفّق بينها في رواية واحدة.\nانظر: \"الدر المنثور\" للسيوطي ٦/ ٣٦٤، \"جامع البيان\" للطبري ١٩/ ١٤٤.\n(٣) من (س).\n(٤) ثقة صدوق كثير رواية المناكير.\n(٥) أبو العباس، صدوق.\n(٦) محمد بن إبراهيم بن آدم بن أبي الرجال، أبو جعفر الصلحي، سكن بغداد وحدث بها عن: بشر الصواف ومحمد بن الصباح وغيرهم. وعنه: أبو بكر سالم الختلي وعمر بن حفص البصري الحافظ وغيرهم. قال الخطيب كان ثقة.\n\"تاريخ بغداد\" ١/ ٤٠٣.\n(٧) إبراهيم بن بسطام، الأبلي، يروي عن البصريين. ذكره ابن حبان في \"الثقات\" ٨/ ٨٥.\n(٨) سلم بن قُتيبة الشَعيري، الخراساني، صدوق.\n(٩) في الأصل: عن.\n(١٠) في (س): الحُفري، وفي (ح): الخفري.","vol":"20","page":218},{"text":"عن الزبير بن الخريت (١)، عن عكرمة (٢)، قال: إنما صرف سليمان -﵇- عن ذبح الهدهد لبره بوالديه (٣).\nقالوا (٤): ثم سأله فقال: ما الَّذي أبطأ بك عني؟ فقال الهدهد ما أخبر الله في كتابه.\n_________\n= وهو: الحسن بن أبي جعفر الجفري، البصري، روى عن عبد الله بن المبارك ومخلد بن الحسين والمنكدر بن محمد بن المنكدر.\nروى عنه: هاني بن النضر الحارثي.\nقال ابن حجر: ضعيف الحديث مع عبادته وفضله.\n\"تهذيب الكمال\" للمزي ٦/ ٧٣، \"تقريب التهذيب\" لابن حجر (١٢٢٢).\n(١) الزبير بن الخريت، بكسر المعجمة وتشديد الراء المكسورة بعدها تحتانية، ساكنة ثم فوقانية، البصري. روى عن: الحسن بن هارية العماني، والسائب بن يزيد الكندي وعكرمة مولى ابن عباس، والفرزدق الشاعر وغيرهم.\nروى عنه: جرير بن حازم وأخوه الحريشى بن الخريت وحماد بن زيد وسعيد بن زيد وغيرهم.\nقال ابن حجر: ثقة.\n\"تهذيب الكمال\" للمزي ٩/ ٣٠١، \"تقريب التهذيب\" لابن حجر (١٩٩٣).\n(٢) مولى ابن عباس. ثقة ثبت.\n(٣) [٢٠٨٦] الحكم على الإسناد:\nفيه الحسن بن أبي جعفر الجفري، ضعيف، وابن بسطام لم يوثقه سوى ابن حبان.\nالتخريج:\nأخرجه أبو الشيخ في \"العظمة\" ٥/ ١٧٧١، والسهمي في \"تاريخ جرجان\" ١/ ٢٤٤، والخطيب في \"تاريخ بغداد\" ١٤/ ٣٥٩، وانظر: \"الدر المنثور\" للسيوطي ١١/ ٣٤٨.\n(٤) في (ح): قال.","vol":"20","page":219},{"text":"<span data-type=\"title\" id=toc-3571>٢٢ </span>- قوله تعالى: ﴿فَمَكَثَ غَيْرَ بعَيدٍ﴾\nقرأ العامة بضم الكاف، وقرأ عاصم ويعقوب وأبو حاتم بفتحه فهما لغتان مشهورتان (١).\n﴿فَقَالَ أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ﴾ علمت ما لم تعلم ﴿وَجِئْتُكَ مِنْ سَبَإٍ﴾ قرأ الحسن وأبو عمرو وابن أبي إسحاق وحُمَيد (وابن كثير) (٢) في رواية البزي (من سبأ)، و(لسبأ) (٣) مفتوحة الهمزتين (٤) غير مجرَاة، ردّوها إلى القبيلة وهي اختيار أبي عبيد، وقرأ قنبل بإسكان الهمزة في الوصل، وقرأ الباقون: بالإجراء جعلوه اسم رجل (٥) وبه نطق الخبر أن النبي - ﷺ - سئل عن سبأ\n_________\n(١) القراءتان متواترتان فقد قرأ بالفتح عاصم وأبو عمرو في رواية سهل وروح والأعمش وزيد بن يعقوب وعبد الله بن مسعود، وقرأ الباقون بالضم، قال الطبري: والضم أعجب القراءتين إليّ وأنها أشهر اللغتين وأفصحهما.\nوقال الأزهري في \"معاني القراءات\" (٣٥٤): وضم الكاف أكثر في لغة العرب.\nقلت: دلَّ على القراءتين قول الشاطبي: مكث افتح ضمة الكاف نوفلا.\nانظر: \"جامع البيان\" للطبري ٤٧/ ١١٩، \"السبعة\" لابن مجاهد (٤٨٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٥٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٧، \"البحر المحيط\" لأبي حيان ٦٥/ ٧٧، \"إتحاف فضلاء البشر\" للدمياطي (٣٢٥)، \"الحجة\" لابن زنجلة (٥٢٥)، \"معجم القراءات\" للخطيب ٦/ ٤٩٧.\n(٢) كذا في (س)، (ح)، وسقط من الأصل.\n(٣) الآية من قوله تعالى: في سورة [سبأ: ١٥]: ﴿لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ﴾.\n(٤) في (س) بزيادة: من.\n(٥) القراءة الأولى: قراءة متواترة؛ قال الشاطبي: مَعًا سبأ افْتَحْ دُونَ نُونٍ حِمى =","vol":"20","page":220},{"text":"فقال: \"كان رجلًا له عشرة من البنين تيامن منهم ستة وتشاءم أربعة\".\n_________\n= هُدى، وعلل أبو عمرو القراءة بالفتح من غير إجراء فقال: لم أُجر لأني لا أدري ما هو، والعرب إذا سمّت بالاسم المجهول لم تجره، وقال أبو إسحاق النحوي: من لم يصرف سبأ جعله اسم مدينة، وقال الزجاج: هي مدينة تعرف بمأرب من اليمن بينها وبين صنعاء مسيرة ثلاثة أيام، واستدلوا على أنها مدينة بقول النابغة الجعدي:\nمن سبأ الحاضرين مأرب إذ. . . يبنون من دون سيله العرما\nالثانية: قراءة قنبل فهي صحيحة في الوقف وليس الوصل، يدل عليه قول الشاطبي ﵀: وسكنه وانو الوقف زهرًا ومندلًا، فمن سكن الهمزة فعلى نية الوقف. وقال في \"التيسير\" للداني (١٣٦): بإسكانها على نية الوقف، وقال في \"إتحاف فضلاء البشر\" للدمياطي (٣٢٥) قنبل كأنه نوى الوقف وأجرى الوصل مجراه، وفي \"مشكل إعراب القرآن\" لمكي ٢/ ١٤٧: ومن أسكن الهمز فعلى نية الوقف، وقيل أسكن لتوالي سبع حركات استخفافًا وهو بعيد، وانظر: \"شرح الشاطبية\"، وقال الأصبهاني: وذكر محمد بن إسحاق البخاري عنهما، وأبو بكر النقاش أيضًا وابن مجاهد عن قنبل بهمزة ساكنة وهو غلط، وقال أبو بكر الهاشمي: من ذكر ذلك من أصحابنا فقد غلط ولم يضبط.\nالقراءة الثالثة: قراءة الباقين بالإجراء أو الصرف (التنوين) وهي قراءة الجمهور وحجتهم بأنهم جعلوه اسمًا للرجل فيكون مذكرًا سمي به مذكر وهي متواترة أيضًا، والقراءتان عند الطبري مشهورتان، قرأ بكل واحدة منهما علماء من القراء فبأيتهما قرأ القارئ فمصيب.\nانظر: \"معاني القرآن\" للفراء ٢/ ١٧٢، \"معاني القرآن\" للزجاج ٤/ ١١٤، \"جامع البيان\" للطبري ١٩/ ١٤٧، \"السبعة\" لابن مجاهد (٤٨٠)، \"معاني القراءات\" للأزهري (٣٥٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٥٥، \"التيسير\" للداني (١٦٧)، \"الحجة\" لابن زنجلة (٥٢٥)، \"البحر المحيط\" لأبي حيان ٧/ ٦٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٧، \"إتحاف فضلاء البشر\" للدمياطي (٣٢٥)، \"معجم القراءات\" للخطيب ٦/ ٥٠٠.","vol":"20","page":221},{"text":"وسنذكر أسماءهم وقصتهم في سورة سبأ إن شاء الله -﷿- (١).\nوقال الشاعر:\nالْوَارِدُونَ وتَيْمٌ في ذُرى سَبَإٍ ... قَدْ عَضَّ أَعْنَاقَهُمْ جِلْدُ الجَوَاميسِ (٢)\n_________\n(١) قلتُ: وقصتهم وردت في حديث طويل ذُكر هنا جزء منه، وهو حديث غريب حسن: رواه أبو داود، كتاب الحروف والقراءات، باب (٢٠)، وأخرجه الحاكم في \"المستدرك\" ٢/ ٤٥٩ (٣٥٨٥)، وقال: صحيح الإسناد ولم يخرجاه، ووافقه الذهبي، وأخرجه الترمذي، كتاب التفسير، باب سورة سبأ (٣٢٢٢) وقال: حديث غريب حسن، وأخرجه أيضًا ابن أبي شيبة في \"المصنف\" ١٢/ ٣٦٢، والطبراني في \"المعجم الكبير\" ١٨/ ٣٢٤ - ٣٢٥ (٨٣٦)، وذكره الأزهري في \"معاني القراءات\" (٣٥٥)، وقال: وقد روينا عن النبي - ﷺ - حديثًا ذكر فيه أن سبأ اسم رجل، حدثناه محمد بن إسحاق السعدي قال: حدثنا إبراهيم بن مالك قال: حدثنا أبو أسامة عن الحسن بن الحكم النخعي، قال: حدثنا أبو سَبرةَ النخعي، عن فروة بن مُسَيْك الغطيفي، قال: أتيت رسول الله - ﷺ - فقلت: يا رسول الله ألا أقاتل من أدبر من قومي بمن أقبل منهم؟ قال: \"بلى\" فأمرَّني وأردت أن أقاتلهم، ثم بدا لي فقلت يا رسول الله، لا بل أهل سبأ فإنهم أشدّ مكيدة، وأعمّ في أنفسهم، فلما خرجت من عنده أنزل الله في سبا ما أنزل، فقال: ما فعل الغطيفي؟ فوجدني قد سِرْتُ فَأرْسَلَ في أثري فرددت، قال: فأتيته وعنده ناسٌ من أصحابه، فقال: ادع القوم فمن أجابك فاقبل منه، ومن أبي فلا تعجل حتَّى يأتيك أمري، فقال رجل من القوم يا رسول الله أخبرنا عن سبأ ما هو؟ أرضٌ؟ قال: \"ليس بأرض ولا امرأة ولكنه رجلٌ، وله عشيرة من العرب، فتيامن ستة وتشاءم أربعة، فأما الذين تشاءموا فلخم وجذام وغسان وعاملة، وأما الذين تيامنوا فكندة، والأشعريون والأزد ومذحج وحمير وأنمار\" قال الرجل: وما أنمار؟ قال: \"الذين ختعم وبجيلة منهم\"، وقال: هذا الحديث يدل على أن إجراء سبأ أصوب القراءتين وإسناد الحديث حسن.\n(٢) البيت لجرير بن عطية قاله في هجاء عمرو بن لجأ التميمي. انظر \"ديوانه\" (٢٥٢)، =","vol":"20","page":222},{"text":"﴿بِنَبَإٍ﴾ بخبر (١) ﴿يَقِينٍ﴾ لا شك فيه.\nقال وهب: قال الهدهد إني أدركت ملكًا لا يبلغه مُلكك (٢).\n\n<span data-type=\"title\" id=toc-3572>٢٣ </span>- ﴿إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ﴾\nوكان (٣) اسمها بلقيس بنت اليشرح وهو الهدهاد وقيل: شراحيل ابن ذي جدن (٤)، بن اليشرح بن الحرث بن قيس بن صيفى بن سبأ ابن يشجب بن يعرب بن قحطان، وكان أبو بلقيس الَّذي يسمى اليشرح -ويلقب بالهدهاد- ملكًا عظيم الشأن وقد ولد له أربعون ملكًا، وكان يملك أرض اليمن كلها، وكان يقول لملوك الأطراف: ليس أحد منكم كفوًا لي، وأبى أن يتزوج منهم، فزوَّجوه امرأة من الجن يقال لها: ريحانة بنت السكن (٥) فولدت تلمقة (٦) وهي بلقيس\n_________\n= \"خزانة الأدب\" لعبد القادر البغدادي ٧/ ٥٧٣، ومعنى عضَّ أعناقهم جلد الجواميس: أن القيود المصنوعة من جلد الجواميس قد أثرت في أعناقهم، والشاهد أن سبأ هنا اسم رجل ولهذا صُرف.\n(١) من (س)، (ح).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٤٧ عن ابن إسحاق، عن بعض أهل العلم، عن وهب بن منبه.\n(٣) من (ح).\n(٤) في (ح): يزن، والاسم: أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٦٥، عن الحسن بلفظ: بلقيس بنت شراحيل ملكة سبأ، وفي رواية أخرى عن ابن جريج بلفظ: بلقيس بنت ذي شريح وأمها بلتقة، والله أعلم.\n(٥) في (س): النسك.\n(٦) في (س): تلففة وقيل تلقمة.","vol":"20","page":223},{"text":"ولم يكن له ولد غيرها، ويصدِّق هذا:\n[٢٠٨٧] ما أخبرني الحسين بن محمد بن فنجويه (١)، نا محمد بن الحسن بن بشر (٢)، نا محمد بن خريم بن مروان (٣)، نا هشام بن عمار (٤)، نا الوليد بن مسلم (٥)، عن سعيد بن بشير (٦)، عن قتادة (٧)، عن النضر بن أنس (٨)، عن بشير بن نُهيك (٩)، عن أبي هريرة، عن النبي - ﷺ -، قال (١٠): \"كان أحد أبوي بلقيس جنيًّا\". (١١)\n_________\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) ابن صقلاب، لم يذكر بجرحٍ أو تعديل.\n(٣) قال الذهبي: محمد بن خريم بن مروان. قال الحافظ: لم أر فيه تضعيفًا.\n(٤) ابن نُصير السلمي، صدوق، مقرئ، كبر فصار يتلقن فحديثه القديم أصح.\n(٥) القرشي مولاهم، أبو العباس الدمشقي، ثقة، لكنه كثير التدليس والتسوية.\n(٦) الأزدي، مولاهم الشامي، ضعيف، يروي عن قتادة المنكرات.\n(٧) السدوسي، ثقة ثبت.\n(٨) النضر بن أنس بن مالك الأنصاري، أبو مالك البصري، ثقة.\n(٩) السدوسي، أبو الشعثاء البصري، ثقة.\n(١٠) ساقطة من (ح).\n(١١) [٢٠٨٧] الحكم على الإسناد:\nإسناده منكر لأجل سعيد بن بشير، ومحمد بن الحسن بن بشر لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن عدي في \"الكامل\" ٣/ ٣٧٢، وقال: لا أعلم رواه عن قتادة غير سعيد ابن بشير، وهو ضعيف، والذهبي في \"ميزان الاعتدال\" ٢/ ١٢٩، وذكره ابن عساكر في \"تاريخ دمشق\" ٦٩/ ٦٧، وضعفه الألباني في \"سلسلة الأحاديث الضعيفة\" (١٨١٨)، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢١١، =","vol":"20","page":224},{"text":"قالوا (١): فلما مات أبو بلقيس ولم يخلّف ولدًا غيرها طمعت في الملك فطلبت من قومها أن يبايعوها فأطاعها قوم وعصاها آخرون فاختاروا عليها رجلًا فملكوه عليهم (وافترقوا فرقتين كل فرقة منها استولت بملكها على طرف من أرض اليمن، ثم إن هذا الرجل الَّذي ملّكوه أساء السيرة في أهل مملكته حتَّى كان يمّد يده إلى حريم رعيّته ويفجر بهن وأراد أصحابه أن يخلعوه فلم يقدروا عليه، فلما رأت بلقيس ذلك أدركتها الغيرة فأرسلت إليه تعرض نفسها عليه فأجابها الملك: والله ما منعني أن أبتديك بالخطبة إلّا اليأس منك.\nفقالت: لا أرغب عنك فإنك كفؤ كريم فاجمع رجال قومي واخطبني إليهم فجمعهم وخطبها إليهم.\nفقالوا: لا نراها تفعل هذا، فقال لهم: إنما هي ابتدأتني وأنا أحب أن تسمعوا قولها فتشهدوا عليها فلما جاؤوها وذكروا لها.\n_________\n= وعزاه الشوكاني في \"فتح القدير\" ٤/ ١٦٨ للطبري، وأبي الشيخ في \"العظمة\"، وابن مردويه وابن عساكر، من حديث أبي هريرة.\nوكذا الديلمي في \"الفردوس\" ٣/ ٢٧٧.\nوجميعهم ذكروا الجزء الأول منه فقط وهو: كان أحد أبوي بلقيس جنيًّا.\nوذكره بطوله البغوي في \"معالم التنزيل\" ٦/ ١٥٥، قلتُ: السلف لم يتكلموا في شأن التزاوج بين الإنس والجن، ولعل هذا دليل على بطلان الحديث، وهذا من الأخبار الإسرائيلية التي لا يُعَوَّلُ عليها، وقال الصابوني: وقد أنكر جماعة من العلماء هذا الأثر، وهو الحق. . . الخ. والله أعلم.\nانظر: هامش \"معاني القرآن\" للنحاس ٥/ ١٢٠.\n(١) الظاهر أنَّه يعني الأخباريّين، وإن لم يذكرهم المصنف، والله أعلم.","vol":"20","page":225},{"text":"قالت: نعم أحببت الولد ولم أزل، كُنْتُ أرغب عن هذا، فالساعةُ قد رضيتُ به فزَّوجُوها منه، فلما زُفَّتْ إليه خرجتْ في ناس كثير من خدَمِها وحشمِها حتَّى غصّتْ منازله ودوره بهم، فلما جاءته سقته الخمر حتَّى سكر، ثم جزّتْ رأسه وانصرفت من الليل إلى منزلها فلما أصبح الناس رأوا الملك قتيلًا ورأسه منصوبًا على باب دارها، فعلموا أن تلك المناكحة كانت مكرًا وخديعةً منها، فاجتمعوا إليها فقالوا لها: أنت أحقُّ بهذا الملك من غيرك، فقالت: لولا العار والشَّنَار (١) ما قتلته، ولكن عمَّ فسَادُه فأخذتني الحميَّةُ حتَّى فعلتُ ما فعلتُ فملّكوها) (٢) واستتبَّ أمرُها (٣).\n[٢٠٨٨] أخبرني أبو عبد الله بن فنجويه (٤)، نا أبو بكر بن خرجة (٥)، نا ابن أبي الليث ببغداد (٦) (٧)، نا أبو غريب (٨)، نا أبو\n_________\n(١) هو أقبح العيب والعار. \"لسان العرب\" لابن منظور ٤/ ٤٣٠.\n(٢) ما بين القوسين ساقط من (س).\n(٣) لم أجده.\n(٤) ثقة صدوق كثير رواية المناكير.\n(٥) فقيه، روى عن الثقات الموضوعات.\n(٦) من (س)، (ح).\n(٧) حاتم بن يونس الحافظ الجوهري الجرجاني.\nروى عن: الحسين بن عيسى وإسماعيل بن سعيد الكسائي ويحيى الحماني وغيرهم.\nروى عنه: محمد بن مخلد العطار ومحمد بن محمد الباغندي وابن سمعان الشيرازي ومحمد بن إبراهيم الأصفهاني وغيرهم.\n\"تاريخ جرجان\" (٢٩٧).\n(٨) محمد بن العلاء بن غريب الهمداني، أبو غريب الكوفي، ثقة، حافظ.","vol":"20","page":226},{"text":"معاوية (١)، عن إسماعيل بن مسلم (٢)، عن الحسن (٣)، عن أبي بكرة (٤)، قال: ذكرتُ بلقيس عند رسول الله - ﷺ - فقال - ﷺ -: \"لا يفلح قومٌ ولَّوا أمرَهم امرأة\" (٥).\n﴿وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ﴾ يحتاج الملوك إليه من الآلة والعدّة.\n﴿وَلَهَا عَرْشٌ عَظِيمٌ﴾ سرير ضخْم حسنٌ وكان مُقدمُه من ذهبٍ\n_________\n(١) محمد بن خازم الضرير، ثقة، أحفظ الناس لحديث الأعمش وقد يهم في حديث غيره، وقد رمي بالإرجاء.\n(٢) إسماعيل بن مسلم المكي، أبو إسحاق، كان من البصرة ثم سكن مكة وكان فقيهًا ضعيف الحديث.\nروى عن: الحسن البصري، وعنه: عبد الوهاب بن عطاء وأبو معاوية محمد بن خازم الضرير.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٩٨، \"تهذيب الكمال\" للمزي ٣/ ١٩٨، \"تقريب التهذيب\" لابن حجر (٤٨٤).\n(٣) البصري، ثقة فقيه كان يرسل كثيرًا ويدلس.\n(٤) نفيع بن الحارث بن كلدة، أبو عمرو الثقفي، صحابي، مشهور بكنيته.\n(٥) [٢٠٨٨] الحكم على الإسناد:\nفيه إسماعيل بن مسلم ضعيف وابن أبي الليث لم يذكر بجرحٍ أو تعديل وأبو بكر ابن خرجة يروي الموضوعات، لكن الحديث صحيح من طرق أخرى.\nالتخريج:\nأخرجه البخاري كتاب المغازي من حديث أبي بكرة، باب كتاب النبي - ﷺ - إلى كسرى وقيصر (٤١٦٣).\nأما كون السبب ما ذكر فلم أقف عليه؛ بل المشهور أنَّه قال ذلك لما توفي كسرى وولوا ابنته مكانه، ويؤكد هذا أن الحسيني في \"البيان والتعريف\" ٢/ ١٦٦ لم يذكر سببًا للحديث غير هذا، والله أعلم.","vol":"20","page":227},{"text":"مفصص بالياقوت (١) الأحور والزُّمُرُّد (٢) الأخضر ومؤَخَّره من فضة مكلل بأنواع (٣) الجواهر وله أربع قوائم: قامْة من ياقوت أحمر وقائمة من ياقوت أخضر وقائمة من زمرد وقائمة من دُرّ (٤) وصفائح السرير من ذهب وعليه سبعة (٥) أبيات على كل بيْت باب مُغلق (٦).\nوقال ابن عباسٍ: كان عرش بلقيس ثلاثين ذراعًا في ثلاثين ذراعًا وطوله في الهواء ثلاثون ذراعًا (٧).\n_________\n(١) الياقوت: هو حجر من الأحجار الكريمة، وهو أكثر المعادن صلابة بعد الماس، ولونه في الغالب شفّاف مشرّب بالحمرة، أو الزرقة، أو الصفرة، ويُستعمل للزينة، واحدته ياقوتة، والجمع: يواقيت.\n\"المعجم الوسيط\" ٢/ ١٠٦٥.\n(٢) الزمرد: حجر كريم أخضر اللون، شديد الخضرة، شفّاف، وأشده خضرةً أجوده وأصفاه جوهرًا، واحدته زمردة.\n\"المعجم الوسيط\" ١/ ٤٠٠.\n(٣) في (س)، (ح): بألوان.\n(٤) الدُر: واحدته دُرَّة، وهي اللؤلؤة العظيمة الكبيرة.\n\"المعجم الوسيط\" ١/ ٢٧٩.\n(٥) في (ح): تسعة.\n(٦) الأثر أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٦٧ عن ابن عباس بنحوه، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٦ ولم ينسبه، ونسبه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠١ لمحمد بن إسحاق.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٨٤، في تفسيرهما عن ابن عباس، وذكره البيضاوي في \"أنوار التنزيل\" ٤/ ١١٥، وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٨١ ولم ينسباه، والألوسي في \"روح المعاني\" ١٩/ ١٩٣ عزاه للطبري وابن المنذر عن ابن عباس.","vol":"20","page":228},{"text":"وقال مقاتل: كان ثمانين ذراعًا في ثمانين ذراعًا وطوله في الهواء ثمانون ذراعًا مكلل بالجواهر (١).\n\n<span data-type=\"title\" id=toc-3573>٢٤ </span>- ﴿وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ (٢٤)﴾ (٢).\n\n<span data-type=\"title\" id=toc-3574>٢٥ </span>- قوله تعالى: ﴿أَلَّا يَسْجُدُوْا﴾\nقرأ أبو عبد الرحمن السلمي، وأبو جعفر، وحميد الأعرج والكسائي ويعقوب برواية رويس ﴿أَلَّا يَسْجُدُوْا﴾ بالتخفيف على معنى: ألا يا (٣) هؤلاء اسجدوا (٤) وجعلوه أمرًا من الله -﷿- مستأنفًا، وحذفوا هؤلاء اكتفاء بدلالة يا عليها وذكر بعضهم (٥)\n_________\n(١) انظر: \"تفسير مقاتل\" ٣/ ٣٠١، وذكره عنه البغوي في \"معالم التنزيل\" ٦/ ١٥٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٨٤، وذكر نحوه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠١، عن زهير بن محمد بلفظ: طوله ثمانون ذراعًا وعرضه أربعون ذراعًا، والبيضاوي في \"أنوار التنزيل\" ٤/ ١١٥، والشوكاني في \"فتح القدير\" ٤/ ١٣٣.\n(٢) في (س) بزيادة: قرأ أبو عبد الرحمن السلمي فصُدّهم بضم الصاد، قلتُ: ولم أجد هذِه القراءة في كتب القراءات المتواترة ولا الشاذة.\n(٣) من (س)، (ح)، ولا توجد في الأصل، وهو الصواب كما في \"معاني القرآن\" للنحاس ٥/ ١٢٦.\n(٤) من (س)، (ح)، وفي الأصل: يسجدوا، وهو غير موافق للسياق.\n(٥) وهو الفراء في \"معاني القرآن\" ٢/ ١٧٢، وذكره الطبري في \"جامع البيان\" ١٩/ ١٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٨٥ - ١٨٦، وذكره قطرب، وقال: المعنى (ألا يا قوم اسجدوا). \"الحجة\" لابن زنجلة (٥٢٧).","vol":"20","page":229},{"text":"سماعًا من العرب: ألا يَا رْحموا، ألا يا تصدقوا علينا، يريدون ألا يا قوم كقول الأخطل:\nألا يا أسْلَمي يا هند، هندُ بني بدرٍ ... وإِن كانَ حَيّانا عِدى آخر الدَهرِ (١)\nفعلى هذِه القراءة اسجدوا في موضع جزم على الأمر والوقف عليه ألا يا، يبتدي: أُسجدُوا.\nقال الفراء (٢): حدثني الكسائي (٣) عن عيسى الهمداني (٤)، قال: ما كنت أسمع المشيخة يقرؤونها إلا بالتخفيف على نية الأمر (٥)، وهي\n_________\n(١) الشاعر هنا يدعو لهند بالسلامة على الرغم مما بين الحيَّيْن من عداوة دائمة إلى آخر الزمن، والشاهد الذي قصده المصنف هو حذف المنادى تمامًا كما في بيت ذي الرمة:\nألا يا أسلمي يا دار مي على البلى ... ولا زال منهلا بجرعائك القطر\nوبيت الأخطل في \"المحرر الوجيز\" لابن عطية ٤/ ٢٥٦، \"الإنصاف في مسائل الخلاف\" لابن الأنباري ١/ ٩٩ (٥١)، \"لسان العرب\" لابن منظور (عدا) (٢) ١٤/ ٢٦٧، ١٥/ ٣٦، وانظر: \"شرح ديوانه\" (١٥٠).\n(٢) يحيى بن زياد الكوفي النحوي. صدوق.\n(٣) علي بن حمزة أبو الحسن الكوفي. إمام في النحو والقراءة ذكره ابن حبان في \"الثقات\".\n(٤) أبو عمر الكوفي القارئ الأعمى صاحب الحروف. ثقة.\n(٥) الحكم على الإسناد:\nرجاله ثقات إلا يحيى بن زياد الفراء فصدوق.\nالتخريج:\nالقراءة متواترة؛ دلَّ على ذلك قول الشاطبي: (أَلَا يَسْجُدُوا رَاوٍ) أخبر أن المشار =","vol":"20","page":230},{"text":"في قراءة عبد الله: (هَلّا تسجدون لله) بالتاء (١)، وفي قراءة أُبيّ (ألا يسجدون لله) (٢) فهاتان القراءتان حجةٌ لمن خفّف، وقرأ الباقون: ﴿أَلَّا يَسْجُدُوا لِلَّهِ﴾ بالتشديد على (٣) معنى وزين لهم الشيطان أعمالهم لئلا يسجدوا لله فـ (أنْ) في موضع نصب ويسجدوا نصب بأن (٤)، واختار أبو عبيد (٥) هذِه القراءة وقال: التخفيف وجْةٌ حسَنٌ إلا أنّ فيه انقطاع الخبر (عن أمر) (٦) سبأ وقومها ثم نرجع بعد\n_________\n= إليه بالراء وهو الكسائي قرأ بتخفيف اللام، انظر: \"معاني القرآن\" للفراء ٢/ ١٧٢ - ١٧٣، \"معاني القرآن\" للزجاج ٤/ ١١٥، \"السبعة\" لابن مجاهد (٤٨٠)، \"معاني القراءات\" للأزهري (٣٥٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٥٦، \"التيسير\" للداني (١٦٧)، \"البحر المحيط\" لأبي حيان ٧/ ٦٨، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٧، \"الحجة\" لابن زنجلة (٥٢٦)، \"إتحاف فضلاء البشر\" للدمياطي (٣٢٥)، \"معجم القراءات\" للخطيب ٦/ ٥٠٤.\n(١) وبإبدال الهمزة هاء، والفعل على الخطاب، على معنى: ألَا تسجدون، والقراءة شاذة وردت في كتاب \"مختصر في شواذ القرآن\" لابن خالويه (١١٥)، \"البحر المحيط\" لأبي حيان ٧/ ٦٨، \"معجم القراءات\" للخطيب ٦/ ٥٠٦.\n(٢) قرأ بتخفيف ألا وما بعدها بياء الغيبة أبيّ كما نُقل عنه، انظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١٠)، \"معجم القراءات\" للخطيب ٦/ ٥٠٦.\n(٣) ساقطة من (س)، (ح).\n(٤) انظر: \"معاني القرآن\" للزجاج ٤/ ١١٥، \"الحجة\" لابن زنجلة (٥٢٧)، \"معجم القراءات\" للخطيب ٦/ ٥٠٥.\n(٥) من (س)، (ح) وهو الصواب، كما في \"معجم القراءات\" ٦/ ٥٠٥، وهو أبو عبيد القاسم بن سلام الهروي، وفي الأصل وردت خطأ: (أبو عبيدة).\n(٦) ساقط من (س).","vol":"20","page":231},{"text":"ذلك (١) إلى ذكرهم (٢)، والقراءةٌ بالتشديد خبرٌ يتبعُ بعضُه بعضًا لا انقطاع في وسطه، والوقف على هذِه القراءة ألا ثمَّ يبتدي (يسْجدوا) (٣) كما يصل.\n﴿الَّذِي يُخْرِجُ الْخَبْءَ﴾ الخفي المخبوء ﴿فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ (٤).\nوقال أكثر المفسرين (٥): خبء السماء: المطر، وخبء الأرض: النبات (٦)، وفي قراءة عبد الله: يخرج الخبء من السماوات (٧) ومِنْ\n_________\n(١) ساقطة من (س)، (ح).\n(٢) الذي قاله أبو عبيدة لم أجده.\n(٣) قال الأصبهاني في \"المبسوط في القراءات العشر\" (٣٣٢): من شدد وقف بألَّا، وابتدأ يسجدوا كما يصل، وقال الأزهري في \"معاني القراءات\" (٣٥٦): من قرأ (ألَا يسجدوا)، بالتخفيف فهو موضع سجدة، ومن قرأ بالتشديد ليست بموضع سجدة، ورده الزمخشري في \"الكشاف\" ٣/ ١٤٥ وقال: ما ذكره الزجاج من وجوب السجدة مع التخفيف دون التشديد فغير مرجوع إليه.\n(٤) في (س)، (ح) بزيادة: يعني غيب السماوات والأرض من الآية.\n(٥) منهم عبد الرحمن بن زيد بن أسلم، ومجاهد كما في \"روح المعاني\" للألوسي ١٩/ ١٩٢، و\"جامع البيان\" للطبري ١٩/ ١٥٠، و\"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٠٢، وقتادة كما في \"مدارك التنزيل\" للنسفي ٣/ ٢١٠، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٠٢، وعكرمة وسعيد وغير واحد كما ذُكر في \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٠٢.\n(٦) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٧٧)، \"معاني القرآن\" للنحاس ٥/ ١٢٧، وقال في \"لسان العرب\" لابن منظور ١/ ٦٢: والصحيح والله أعلم أن الخبء كل ما غاب فيكون المعنى يعلم الغيب في السماوات والأرض كما قال تعالى: ﴿وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ﴾.\n(٧) الذي وقفت عليه في قراءة ابن مسعود الشاذة (يخرج الخبء من السماء) بوضع =","vol":"20","page":232},{"text":"وفي يتعاقبان تقول العرب: لا يستخرجنّ العلم فيكم يريد منكم؛ قاله الفراء (١).\n﴿وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ﴾ (قراءة العامة) (٢) بالياء فيهما، وقرأ الكسائي بالتاء، وهي رواية حفص عن عاصم (٣).\n\n<span data-type=\"title\" id=toc-3575>٢٦ </span>- ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ (٢٦)﴾\n(الذي كل عرش وإن عظم فدونه لا يشبهه عرش ملكة سبأ ولا غيره، قال ابن إسحاق، وابن زيد من قوله: ﴿أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ﴾ إلى قوله:\n_________\n= (من) بدلا من (في) و(السماء) مفردًا.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ٦٨، \"معجم القراءات\" للخطيب ٦/ ٥٠٩، \"الكشاف\" للزمخشري ٣/ ١٤٥، \"مختصر في شواذ القرآن\" لابن خالويه (١٠٩)، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٨٧ - ١٨٨، \"فتح القدير\" للشوكاني ٤/ ١٣٤، \"معاني القرآن\" للفراء ٢/ ٢٩١.\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٢٩١.\n(٢) ساقط من (س).\n(٣) قال الأزهري: من قرأها بالتاء فللمخاطبة وكلٌ جائز، قال الشاطبي: وَيُخْفُونَ خَاطِبْ يُعْلُنونَ على رِضًا، أخبر الناظم أن المشار إليهم بالعين والراء وهم حفص والكسائي قرءا ﴿مَا تُخْفُونَ وَمَا تُعْلِنُونَ﴾ بتاء الخطاب فتعين للباقين القراءة بياء الغيب.\nانظر: \"معاني القراءات\" للأزهري (٣٥٧)، القراءة المتواترة في \"السبعة\" لابن مجاهد (٤١٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٥٨، \"التيسير\" للداني (١٦٨)، \"الحجة\" لابن زنجلة (٥٢٨)، \"البحر المحيط\" لأبي حيان ٧/ ٧٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٧، \"إتحاف فضلاء البشر\" للدمياطي ٤/ ٣٢٦، \"معجم القراءات\" للخطيب ٦/ ٥٠٩.","vol":"20","page":233},{"text":"﴿لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ﴾ (١)، كله كلام الهدهد (٢).\n\n<span data-type=\"title\" id=toc-3576>٢٧ </span>- قوله تعالى: ﴿قَالَ﴾\nيعني: سليمان -﵇- للهدهد ﴿سَنَنْظُرُ أَصَدَقْتَ﴾ فيما أخبرت ﴿أَمْ كُنْتَ مِنَ الْكَاذِبِينَ﴾ فدلّهم الهدهد على الماء فاحتفروا الركايا (٣) ورَوِيَ (٤) الناس والدوابُّ، وكانوا قد عَطِشوا، ثم كتب سليمان -﵇- كتابًا: من عبد الله سليمان بن داود إلى بلقيس ملكة سبأ، السلام على من اتبع الهدى، أما بعد: فلا تعلوا عليَّ وأتوني مسلمين (٥).\nقال ابن جريج: لم يزد سليمان -﵇- على ما قصّ الله تعالى في كتابه: ﴿إِنَّهُ﴾، ﴿وَإِنَّهُ﴾ (٦).\n_________\n(١) ما بين القوسين ساقط من الأصل ولعله انتقال نظر من الناسخ، وهذا النص ورد في (س)، (ح)، وأثبته في الأصل لأجل المعنى.\n(٢) أخرج الطبري في تفسيره عن ابن زيد وابن إسحاق نحوه، وذكره القرطبي في \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٨٧.\n(٣) الرَكايا: جمع مفرده الزَكِيَّةُ، وهي البئر التي تُحْفَر. \"لسان العرب\" لابن منظور ١٤/ ٣٣٤، \"المعجم الوسيط\" ١/ ٣٧١.\n(٤) أي: شَرِبَ وشَبعَ، والجمع رِواءٌ.\n\"لسان العرب\" لابن منظور ١٤/ ٣٤٥، \"المعجم الوسيط\" ١/ ٣٨٤.\n(٥) انظر: \"تفسير مقاتل\" ٣/ ٣٠٢.\n(٦) أخرجه الطبري في \"جامع البيان\" عن ابن جريج ١٩/ ١٥٢، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٩، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٣٥٩ إلى ابن المنذر، والمقصود بهذا أفتتاحه كتابه بهاتين الجملتين القصيرتين اللتين بدأ كُلًّا منهما بكلمة إنه.","vol":"20","page":234},{"text":"قال منصور: كان يقال: كان سليمان -﵇- أبلغ الناس في كتابه وأقله إملاءً ثم قرأ: ﴿إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (٣٠)﴾ (١).\nقال قتادة: وكذلك الأنبياء ﵈ كانت تكتبُ جملًا لا يطيلون ولا يكثرون (٢)، فلما كتب الكتاب طبعه بالمسك وختمه بخاتمه وقال للهدهد.\n\n<span data-type=\"title\" id=toc-3577>٢٨ </span>- ﴿اذْهَبْ بِكِتَابِي هَذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ﴾\nفكن قريبًا منهم (٣) ﴿فَانْظُرْ مَاذَا يَرْجِعُونَ﴾ يردّون الجواب (٤).\nوقال ابن زيد (٥): في الآية تقديم وتأخير مجازها: أذهب بكتابي\n_________\n(١) الأثر: أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٧٤، وزاد السيوطي في \"الدر المنثور\" ١١/ ٣٦٠ في نسبته لعبد بن حميد.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٥١، والطبري في \"جامع البيان\" ١٩/ ١٥٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٧٣، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٨، وزاد السيوطي في \"الدر المنثور\" في نسبته ١١/ ٣٥٤ لعبد بن حميد وابن المنذر جميعهم عن قتادة، وذكر الزمخشري في \"الكشاف\" ٣/ ١٤٦ ولم ينسبه.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٥١، ونسبه لوهب بن منبه، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٦٨، ونسبه السيوطي في \"الدر المنثور\" ١١/ ٣٥٧ لابن عباس.\n(٤) انظر: \"تفسير مقاتل\" ٣/ ٣٠٢، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٨، ولم ينسبه، وذكره في \"تفسير الجلالين\" ١/ ٤٩٧ بلفظ: الجواب ولم ينسب.\n(٥) ذكره الطبري في \"جامع البيان\" ١٩/ ١٥١ بلفظ: هو من المؤخر الذي معناه التقديم وذكره البغوي في \"معالم التنزيل\" عن ابن زيد ٦/ ١٥٨.","vol":"20","page":235},{"text":"هذا فألقه (قرأ عاصم وأبو عمرو وحمزة بإسكان الهاء، وقالون يختلس كسرتها في الوصل، والباقون: يشبعونها فيه (١) ﴿إِلَيْهِمْ﴾ ثم قول عنهم فكن قريبًا منهم ﴿فَانْظُرْ مَاذَا يَرْجِعُونَ﴾ يردّون الجواب) (٢)، فأخذ الهدهد الكتاب وأتى به (٣) بلقيس وكانت بأرض يقال له مأرب (٤) من صنعاء (٥)\n_________\n(١) القراءات الثلاث متواترة دلَّ على ذلك قول الشاطبي:\n.............. ... فَاعْتَبِرْ صَافِيًا حَلَا\nوعَنْهم وَعنْ حفصٍ فألْقِه ... ..............\nأخبر الناظم أن الواو في قوله (وعنهم) فاصلة عاطفة على المذكورين في البيت السابق، وهم المشار إليهم بالفاء والصاد والحاء؛ وهم حمزة وشعبة وأبو عمرو، ثم قال (وعن حفص) أي: عن المذكورين وعن حفص ﴿فَأَلْقِهْ إِلَيْهِمْ﴾ بإسكان الهاء، والباقون بالتحريك، ودليل قراءة قالون قول الشاطبي: (وفِي الكلِّ قَصْرُ الهاءِ بانَ لسانُهْ) أراد بِقَصرِ الهاء أي باختلاس كسرتها بلا خلاف في جميع الكلمات ومنها فألقه، وقال الزجاج عن وجه الإشباع: هو أكثر القراءة وهو الأجود.\nانظر: \"معاني القرآن\" للزجاج ٤/ ١١٦ - ١١٧، \"السبعة\" لابن مجاهد (٤١٨)، \"الكشاف عن وجوه القراءات\" ٢/ ١٥٩، \"التيسير\" للداني (١٦٨)، \"الحجة\" لابن زنجلة (٥٢٨)، \"البحر المحيط\" لأبي حيان ٧/ ٧٠، \"النشر في القراءات العشر\" لابن الجزري ١/ ٣٠٥، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٢٦، \"سراج القارئ\" لابن القاصح (٤٦)، \"معجم القراءات\" للخطيب ٦/ ٥١٠، ٥١١.\n(٢) ما بين القوسين ساقط من (س)، (ح) وجاء محلها: إليهم وانظر ما يرجعون عن تولِّ عنهم، أي: انصرف إليّ؛ كقوله: ﴿ثُمَّ تَوَلَّى إِلَى الظِّلِّ﴾ أي انصرف إليه.\n(٣) في (س)، (ح) بزيادة: إلى.\n(٤) مأرب: بلدة مشهورة شرقي صنعاء. \"معجم البلدان\" لياقوت ٥/ ٣٤، \"مجموع بلدان اليمن\" ٤/ ٦٨٣، \"معجم المعالم الجغرافية\" لعاتق البلادي (٢٧٨).\n(٥) صنعاء: منسوبة إلى جودة الصنعة في ذاتها، وصنعاء موضعان أحدهما: باليمن =","vol":"20","page":236},{"text":"على ثلاثة أيام فوافاها في قصرها وقد غلّقت الأبواب (وكانت إذا رقدت غلقت الأبواب) (١) وأخذت المفاتيح فوضعتها تحت رأسها، وأوت إلى فراشها، فأتاها الهدهدُ وهي نائمة مستلقية على قفاها فألقى الكتاب على نحرها؛ هذا قول قتادة (٢).\nوقال مقاتل: حمل الهدهد الكتاب بمنقاره فطار حتى وقف على رأس المرأة (وحولها القادة والجنود فرفرف (٣) ساعة والناس ينظرون حتى رفعت المرأة رأسها) (٤) فألقى الكتاب في حجرها (٥).\nوقال ابن منبه وابن زيد: كانت لها كَوَّة (٦) مستقبلة الشمس تقع\n_________\n= وهي العظمى، والأخرى: بالغوطة من دمشق، والمقصود هنا الأولى، وزاد البلادي: صنعاء ثالثة، وهي صنعاء الحجاز شمال المدينة، وقال اليماني: صنعاء أم قرى اليمن.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٤٢٥، \"مجموع بلدان اليمن\" ٣/ ٤٨٣، \"معجم المعالم الجغرافية\" لعاتق البلادي (١٧٩، ١٨٠).\n(١) ما بين القوسين ساقط من (س).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٥٢ مطولًا باختلاف قليل من الألفاظ، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٧٠، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٨، وزاد السيوطي في \"الدر المنثور\" في نسبته ١١/ ٣٥٨ لعبد بن حميد وابن المنذر.\n(٣) الرَّفْرَفَةُ: تحريك الطائر جناحيه وهو في الهواء فلا يَبْرَحُ مكانه.\n\"لسان العرب\" لابن منظور ٩/ ١٢٥، \"المعجم الوسيط\" ١/ ٣٦٠.\n(٤) ما بين القوسين ساقط من (ح).\n(٥) انظر \"تفسير مقاتل\" ٣/ ٣٠٢ - ٣٠٣، وذكره البغوي في \"معالم التنزيل\" عنه ٦/ ١٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٩٠.\n(٦) الكَوَّةُ: الخَرْق في الجدار يدخل منه الهواء والضوء، والجمع كَوَّات، وكِوَاءٌ، =","vol":"20","page":237},{"text":"الشمس فيها حين تطلع؛ فإذا نظرت إليها سجدت لها، فجاء الهدهد تلك الكوة فسدها بجناحيه فارتفعت الشمس ولم تعلم فلما استبطأت الشمس قامت تنظر فرمى بالصحيفة إليها.\nقالوا: فأخذت بلقيس الكتاب، وكانت كاتبة قارئة عربية من قوم تبع بن شراحيل الحميري، فلما رأت الخاتم أرعدت وخضعت؛ لأن ملك سليمان -﵇- كان في خاتمه، وعرفت أن الذي أرسل هذا الكتاب هو أعظم مُلكًا منها؛ لأن مَلِكًا رسله الطير إنه لملك عظيم، فقرأت الكتاب، وتأخر الهدهد غير بعيد، فجاءت حتى قعدت على سرير ملكها، وجعلت الملأ من قومها، وهم اثنا عشر ألف قائد، مع كل قائد مائة ألف مقاتل (١).\nوقال قتادة ومقاتل والثمالي: كان أهل مشورَتِها ثلاثمائة وثلاثة عشر رجلًا، كل رجل منهم على عشرة آلاف.\nقالوا: فجاؤوا وأخذوا مجالسهم فقالت لهم بقليس: ﴿يَاأَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ﴾ (٢) فذلك.\n_________\n= وكُوى. \"لسان العرب\" لابن منظور ١٥/ ٢٣٦، \"المعجم الوسيط\" ٢/ ٨٠٦.\n(١) ذكره مقاتل في \"تفسيره\" ٣/ ٣٠٣، وأخرجه الطبري في \"جامع البيان\" ١٩/ ١٥١ - ١٥٢، عن وهب بن منبه، وأخرج نحوه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٧٠ عن يزيد بن رومان، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٨ عن وهب وابن زيد، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٩٠ عن ابن زيد.\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٣٠٣، وذكره البغوي في \"الجامع لأحكام القرآن\" ٦/ ١٥٨ عن قتادة ومقاتل.","vol":"20","page":238},{"text":"<span data-type=\"title\" id=toc-3578>٢٩ </span>- قولى تعالى: ﴿يَاأَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ﴾.\nقال قتادة (١): حسنٌ، نظيره قوله: ﴿وَمَقَامٍ كَرِيمٍ﴾ (٢)، وقال ابن عباس: شريف بشرف صاحبه (٣).\nوالضحاك: سَمَّتْهُ كريمًا؛ لأنه كان مختومًا (٤)، يدل عليه:\n[٢٠٨٩] ما أخبرنا عبد الله بن حامد (٥)، أنا أحمد (٦) بن شاذان (٧)، نا جبعويه (٨) بن محمد (٩)، نا (محمد بن مروان) (١٠)،\n_________\n(١) في (ح): مقاتل، وأخرجه عن قتادة ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٧٢ بلفظ: حسنٌ ما فيه، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٩، عن مقاتل وقتادة، والسيوطي في \"الدر المنثور\" ١١/ ٣٥٨ عن قتادة فقط.\n(٢) الشعراء: ٥٨.\n(٣) ذكره ابن قتيبة في \"تأويل مشكل القرآن\" (٤٩٤)، ونسبه البغوي في \"معالم التنزيل\" ٦/ ١٥٩ لابن عباس.\n(٤) نسبه البغوي في \"معالم التنزيل\" ٦/ ١٥٩ لعطاء والضحاك، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٧٢ عن السدي وزهير بن محمد وابن عباس، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٣٥٨ له ولابن مردويه عن ابن عباس فقط، ورواه القضاعي عن ابن عباس كما في \"فيض القدير\" للمناوي ٤/ ٧١٩، وذكره الديلمي في \"مسند الفردوس\" ٣/ ٢٩٧ عن ابن عباس أيضًا.\n(٥) الوزان الأصبهاني أبو محمد، لم يذكر بجرحٍ أو تعديل.\n(٦) في (ح): محمد.\n(٧) لم أجده.\n(٨) في (س): جبغويه، وفي (ح): خبغويه.\n(٩) لم أجده.\n(١٠) في (س): صالح بن محمد عن محمد بن مروان، وفي (ح): صالح بن مروان. والصواب المثبت. وهو: السدي، الأصغر، متهم بالكذب.","vol":"20","page":239},{"text":"عن ابن جريج (١)، عن عطاء بن أبي رباح (٢)، عن ابن عباس أنّ النبي - ﷺ - قال: \"كرامة الكتاب ختمه\" (٣).\n[٢٠٩٠] وأنبأني عبد الله بن حامد (٤)، أنا أحمد بن محمد بن يوسف (٥)، نا عمرو (٦)، نا أبو عيسى محمد بن عيسى الترمذي (٧)،\n_________\n(١) عبد الملك بن عبد العزيز بن جريج، ثقة فقيه فاضل، كان يدلس ويرسل.\n(٢) ثقة، فقيه، فاضل؛ لكنه كثير الإرسال.\n(٣) [٢٠٨٩] الحكم على الإسناد:\nفيه محمد بن مروان السدي متهم بالكذب، ومحمد بن جبغويه لم أجده وشيخ المصنف لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ٤/ ١٦٢ (٣٨٧٢)، ورمز له الإمام السيوطي في \"الجامع الصغير\" بأنه ضعيف، وقال الهيثمي في \"مجمع الزوائد\" ٨/ ٩٩: فيه محمد بن مروان السدي وهو متروك.\nانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ١٦.\n(٤) لم يذكر بجرحٍ أو تعديل.\n(٥) أبو العباس السقطي، الصرصري، مختلف فى عدالته.\n(٦) لم أجده.\n(٧) محمد بن عيسى بن سورة بن موسى بن الضحاك السلمي، الترمذي أبو عيسى، صاحب الجامع، أحد الأئمة. حدث عن: قتيبة بن سعيد وإسحاق بن راهويه وأحمد بن منيع وأبي مصعب الزهري وغيرهم.\nحدث عنه: أحمد بن إسماعيل السمرقندي وأحمد بن يوسف المقرئ وحماد بن شاكر الوراق وعلي بن عمر بن كلثوم السمرقندي ومحمد بن مكي بن نوح النسفي وغيرهم.\n\"تهذيب الكمال\" للمزي ٢٦/ ٢٥٠ \"سير أعلام النبلاء\" للذهبي ٢٥/ ٢٧١ \"تقريب التهذيب\" لابن حجر (٦٢٠٦).","vol":"20","page":240},{"text":"نا إسحاق بن منصور (١)، نا معاذ بن هشام (٢)، حدثني أبي (٣)، عن قتادة (٤)، عن أنس (٥) قال: لما أراد نبي الله - ﷺ - أن يكتب إلى العجم قيل له: إن العجم لا يقبلون إلا كتابًا عليه ختمٌ (٦)، فاصطنع خاتمًا، فكأني انظر إلى بياضه في كفّه (٧).\nوقال ابن المقفع: من كتب إلى أخيه كتابًا ولم يختمه فقد استخف به؛ لأن الختم ختم (٨)، وقيل: سمّته كريمًا؛ لأنه كان مُصَدّرًا ببسم الله (الرحمن الرحيم) (٩) ﴿أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ (٣١)﴾.\n_________\n(١) الكوسج أبو يعقوب التميمي المروزي، ثقة، ثبت.\n(٢) الدستوائي، البصري، صدوق ربما وهم.\n(٣) هشام بن أبي عبد الله سنبر، أبو بكر البصري، الدستوائي، ثقة ثبت، رمي بالقدر.\n(٤) السدوسي. ثقة ثبت.\n(٥) الصحابي المشهور.\n(٦) في (س)، (ح): خاتم.\n(٧) [٢٠٩٠] الحكم على الإسناد:\nفيه عمرو لم أجده وشيخ المصنف لم يذكر بجرح أو تعديل، وأحمد بن محمد مختلف في عدالته، لكن الحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه مسلم، كتاب اللباس والزينة، باب في اتخاذ النبي - ﷺ - خاتمًا لمن أراد أن يكتب إلى العجم ٢٠٩٢/ ٥٦ من طريق محمد بن المثنى عن معاذ بن هشام به، والترمذي، كتاب الاستئذان، باب ما جاء في ختم الكتاب (٢٧١٨) وقال: حديث حسن صحيح، وفي \"الشمائل\" (٩١)، وانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ١٦ - ١٧.\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٩٣.\n(٩) ساقطة من (س).","vol":"20","page":241},{"text":"<span data-type=\"title\" id=toc-3580>٣١ </span>- وقوله تعالى: ﴿إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ <span data-type=\"title\" id=toc-3579>(٣٠) </span>أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ (٣١)﴾\nوقرأ أشهب العقيلي: (ألّا تغْلوا) بالغين معجمة (١) ﴿وَأْتُونِي مُسْلِمِينَ﴾ طائعين مؤمنين (٢).\n\n<span data-type=\"title\" id=toc-3581>٣٢ </span>- قوله تعالى: ﴿قَالَتْ يَاأَيُّهَا الْمَلَأُ﴾\nقال ابن عباس (٣): كان مع بلقيس (٤) ألف قيل مع كل قيل مائة ألف (٥).\n_________\n(١) القراءة شاذة، ومعناها: لا تتجاوزوا الحدّ فهو من الغلو.\nانظر: \"مختصر في شواذ القراءات\" لابن خالويه (١١١)، \"البحر المحيط\" لأبي حيان ٧/ ٦٢، \"المحتسب\" لابن جني ٢/ ١٨٥، \"معجم القراءات\" للخطيب ٥١٤/ ٦.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٥٩ ولم ينسبه، والزمخشري في \"الكشاف\" ٣/ ١٤٦ بلفظ: منقادين مؤمنين، ولم ينسبه، والألوسي في \"روح المعاني\" ١٩/ ٢٠١ بلفظ: منقادين مستسلمين مؤمنين، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٩٣ عن ابن عباس، ووصله الطبري من طريق علي بن أبي طلحة عن ابن عباس مثله ومن طريق ابن جريج بلفظ: أي مقرين بدين الإسلام ١٨/ ٦٥، وانظر: \"فتح الباري\" لابن حجر ٨/ ٥٠٥، وزاد السيوطي في \"الدر المنثور\" ١١/ ٣٦٨ في نسبته إلى ابن المنذر من طريق على عن ابن عباس.\n(٣) زاد في (ح): وقتادة.\n(٤) في (س): بزيادة (مائة).\n(٥) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٥٢ عن ابن عباس ومجاهد، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" عن ابن عباس ٩/ ٢٨٧١، وذكره القرطبي في \"الجامع لأحكام القرآن\" عن ابن عباس ١٣/ ١٩٤، وعلق محققه عبد الرزاق المهدي قائلًا: بأنه لا أصل له من كلام ابن عباس وهو من مجازفات =","vol":"20","page":242},{"text":"والقَيْلُ (١) المَلِك (٢) دون المَلِك الأعظم (٣) ﴿أَفْتُونِي فِي أَمْرِي﴾ أشيروا عليّ فيما عرض لي وأجيبوني فيما أشاوركم فيه ﴿مَا كُنْتُ قَاطِعَةً أَمْرًا﴾ قاضيةً (٤) وفاصلةً ﴿أَمْرًا حَتَّى تَشْهَدُونِ﴾ تحضروني.\nقالوا مجيبين لها:\n\n<span data-type=\"title\" id=toc-3582>٣٣ </span>- ﴿قَالُوا نَحْنُ أُولُو قُوَّةٍ﴾\n_________\n= الإسرائيليات، وذكر نحوه من حديث محمد بن إسحاق عن يزيد بن رومان في حديث طويل، ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠١، ولكن جعل بدل (مائة قيل) (اثنا عشر ألف قيل)، وذكر مثله مطولًا أبو السعود في \"إرشاد العقل السليم\" ٤/ ٢٨٦ بلفظ: اثنا عشر، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٩٤ أيضًا بهذا اللفظ ولم ينسبه، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٣٦٣ إلى ابن أبي شيبة وابن المنذر عن مجاهد بلفظ: اثنا عشر ألف، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٥٨، والألوسي في \"روح المعاني\" ١٩/ ١٩٨ بلفظ: اثنا عشر.\n(١) القَيْلُ: من ملوكِ اليمن في الجاهلية، دون الملك الأعظم، والجمعُ أقوال، وأقيال، والمقصود: الأمراء.\n\"لسان العرب\" لابن منظور ١١/ ٥٧٥، \"المعجم الوسيط\" ٢/ ٧٦٧.\n(٢) ساقطة من (س).\n(٣) ذكره ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٤/ ١٢٢.\n(٤) قاضية بالضاد المنقوطة، من القضاء هي قراءة ابن مسعود، والمعنى واحد تقول لا أقطع أمرًا دونك، ولا أقضي أمرًا دونك، وهي قراءة شاذة تفسيرية.\nانظر: \"روح المعاني\" للألوسي ١٩/ ١٩٧، \"معاني القرآن\" للفراء ٢/ ٢٩٢، \"الكشاف\" للزمخشري ٣/ ١٤٦، \"المحرر الوجيز\" لابن عطية ٤/ ٢٥٨، \"البحر المحيط\" لأبي حيان ٧/ ٧٣، \"حاشية الشهاب\" ٤٥/ ٧، \"معجم القراءات\" للخطيب ٦/ ٥١٥.","vol":"20","page":243},{"text":"في القتال (١) ﴿وَأُولُو بَأْسٍ شَدِيدٍ﴾ عند الحرب ﴿وَالْأَمْرُ إِلَيْكِ﴾ أيتها الملكة ﴿فَانْظُرِي مَاذَا تَأْمُرِينَ﴾ تجدينا لأمرك مطيعين.\nقالت بلقيس لهم حين عرضوا أنفسهم للحرب:\n\n<span data-type=\"title\" id=toc-3583>٣٤ </span>- ﴿قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً﴾\nعَنوةً (٢) وغلبة ﴿أَفْسَدُوهَا﴾ خربوها ﴿وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً﴾ أي: أهانوا أشرافها وكبراءها لكي يستقيم لهم الأمر، وتناهى الخبر عنها (٣)، فصدّق الله تعالى قولها فقال تعالى: ﴿وَكَذَلِكَ يَفْعَلُونَ﴾.\n[٢٠٩١] أنشدني الأستاذ أبو القاسم الحبيبي (٤) قال: أنشدني أبي (٥) ﵀:\nإن الملوك بلاء حيث ما حلوا ... فلا يكن لك في أكنافهم ظِلُّ\nماذا تؤمل من قومٍ إذا غَضِبُوا ... جاروا عليك وإن أرضيتهم ملوا؟ !\nوإن مدحتهم خالوك تخدعهم ... واستثقلوك كما يستثقل الكلُّ\n_________\n(١) ساقطة من (ح).\n(٢) عَنْوة: أي: قهْرًا، وهي التي تُفتَح بالقتال. \"معاني القرآن\" ٥/ ١٣٠، \"لسان العرب\" لابن منظور ١٥/ ١٠١.\n(٣) ساقطة من (س)، وجاء مكانها هاهنا.\n(٤) في (ح): الحسن، وأبو القاسم، قيل كذبه الحاكم.\n(٥) لم أجده.","vol":"20","page":244},{"text":"فاستغن بالله عن أبوابهم أبدًا ... إن الوقوف على أبوابهم ذُلّ (١)\n\n<span data-type=\"title\" id=toc-3584>٣٥ </span>- ﴿وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ﴾\nوذلك أنّ بلقيس كانت امرأة لبيبة (٢) أريبة (٣) قد سيست وساست (٤) فقالت للملأ من قومها: إني مرسلة إلى سليمان وقومه بهدية (٥) أصانِعُه بذلك عن ملكي، وأختبره بها (٦): أملك هو أم نبي فإن يكن مَلِكًا قبل الهدية وانصرف، وإن (لم يكن ملكًا) (٧) لم يقبل الهدية ولم يرضه منا إلا أن نتبعه على دينه فأهدت إليه وُصَفَاء (٨) ووصائف (٩).\n_________\n(١) [٢٠٩١] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم، وأبوه لم أجده.\nالتخريج:\nالأبيات في \"محاضرات الأدباء\" للراغب الأصفهاني ١/ ٢٣٨ عزاه لأبي القاسم الدمشقي، ولم يرد فيها البيت الثاني، وأول الثالث:\nإن جئت تنصحهم ظنوك تخدعهم\n(٢) اللبية ذات اللُّبِّ وهي ذات العقل. \"المعجم الوسيط\" ٢/ ٨١١.\n(٣) الأَرْبُ: الدّهاءُ والبَصَرُ بالأمور، وهو من العقل. \"لسان العرب\" ١/ ٢٠٩.\n(٤) سيست وساست: تمرّست بالسياسية. \"لسان العرب\" لابن منظور ٦/ ١٠٨ (سوس).\n(٥) ساقطة من (ح).\n(٦) في (س): بذلك فناظرة بم يرجع المرسلون.\n(٧) ساقط من (س)، (ح).\n(٨) مفردهُ الوَصيف وهو الخادمُ غلامًا كان أو جارية، والغلامُ دون المراهق. المعجم الوسيط\" ٢/ ١٠٣٧.\n(٩) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٥٥، عن وهب بن منبه، وذكره البغوي =","vol":"20","page":245},{"text":"قال ابن عباس: ألبستهم لباسًا واحدًا حتى لا يعرف ذكر من أُنثى (١).\nوقال مجاهد: أُلبس الغلمان لباس الجواري وأُلبس الجواري لبسة الغلمان (٢).\nواختلفوا في عددهم: فقال مقاتل: مائة وصيف ومائة وصيفة (٣) وقال مجاهد: مائتي غلام ومائتي جارية (٤).\nوقال الكلبي: عشرة غلمان وعشر جواري (٥).\n_________\n= في \"معالم التنزيل\" ٦/ ١٦٠.\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٨٨٠ مطولًا، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٠ جميعهم عن ابن عباس.\n(٢) انظر: \"تفسير مجاهد\" (٥١٨)، وأخرجه الطبري في \"جامع البيان\" عن مجاهد بن جبر ١٩/ ١٥٥ بلفظ: بجوار لباسهن لباس الغلمان وغلمان لباسُهم لباس الجواري، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٧٧ عن مجاهد، وزاد السيوطي في \"الدر المنثور\" ١١/ ٣٦٥ في نسبته إلى الفريابي وابن أبي شيبة وعبد بن حميد وابن المنذر عن مجاهد باللفظ السابق، وانظر أيضًا \"معالم التنزيل\" للبغوي ٦/ ١٦٠، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٠٥.\n(٣) انظر: \"تفسير مقاتل\" ٣/ ٣٠٤، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٠، عن ابن عباس، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٩٦ عن سعيد بن جبير.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٥٥ عن ابن جريج، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٩٦ عن مجاهد.\n(٥) لم أجده.","vol":"20","page":246},{"text":"وقال وهب (١) وغيره: خمسمائة غلام وخمسمائة جارية (٢).\n[٢٠٩٢] وأخبرني ابن فنجويه (٣)، نا أبو علي بن حبش المقرئ (٤) (٥)، نا ابن زنجويه (٦)، نا سلمة (٧)، نا عبد الرزاق (٨)، نا معمر (٩)، عن ثابت البناني (١٠) في قوله -﷿-: ﴿وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ﴾ قال: أهدتْ لهُ صفائح الذهب، في أوعية الديباج وقيل: كانت أربع لبنات من ذهب فلما بلغ ذلك سليمان -﵇-، أمر الجنَّ فموهوا له الآجر بالذهب، ثم أمر به (١١) فأُلْقِي في الطريق، فلما جاءُوا رأَوْهُ مُلْقى (في الطريق في كلِّ مكانٍ قالوا: قد (١٢) جئنا نحملُ شيئًا نراهُ هاهنا مُلْقىً) (١٣) ما يُلتفت إليه فصغر ذلك في\n_________\n(١) ساقطة من (س).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٠ عن وهب وغيره.\n(٣) ثقة صدوق كثير رواية المناكير.\n(٤) في (ح): ابن حبش\n(٥) الحسين بن محمد بن حبش بن حمدان، الدينوري، ثقة، مأمون.\n(٦) علي بن برِّي بن زنجويه بن ماهان، أبو الحسن الدينوري، لم يذكر بجرح أو تعديل.\n(٧) سلمة بن شبيب المسمعي النيسابوري، نزيل مكة، ثقة.\n(٨) الصنعاني، ثقة حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٩) معمر بن راشد الأزدي، ثقة ثبت فاضل إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئًا.\n(١٠) ثابت بن أسلم، ثقة، عابد.\n(١١) من (س)، (ح).\n(١٢) ساقط من (س).\n(١٣) ما بين القوسين ساقط من (ح).","vol":"20","page":247},{"text":"أعينهم ما جاءوا به (١).\nوقال وهب وغيره من أهل الكتب: عمدت بلقيس إلى خمسمائة جارية وخمسمائة غلام فألبست الجواري لباس الغلمان الأقبية (٢) والمناطق (٣)، وألبست الغلمان لباس الجواري، وجعلت في أساعدهم (٤) أساور من ذهب، وفي أعناقهم أطواقًا (٥) من ذهب، وفي آذانهم أقراطًا وشنوفًا (٦)، مرصعات بأنواع الجوهر وحُملتْ\n_________\n(١) [٢٠٩٢] الحكم على الإسناد:\nفيه ابن زنجويه لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٨١، والطبري في \"جامع البيان\" ١٩/ ١٥٥. وانظر: \"الدر المنثور\" للسيوطي ٦/ ٢٥٧.\n(٢) الأقبية: القَبَاءُ الذي يُلْبس فوق الثياب أو القميص، والجمع أقبية، وتَقَبَّى لبس القباء.\n\"مختار الصحاح\" للرازي (٢١٧)، \"المعجم الوسيط\" ٢/ ٧١٣.\n(٣) المناطق: واحدها مِنْطق، وهو النّطاق والإزار الذي يُثنى. \"لسان العرب\" لابن منظور ١٠/ ٣٥٥.\n(٤) في (س)، (ح) والمطبوع: سواعدهم، والساعد: الذراع. \"لسان العرب\" لابن منظور ٣/ ٢١٤.\n(٥) الأطواق: مفرده طَوْق وهو حُلِيٌّ يُجْعَلُ في العنق. \"لسان العرب\" لابن منظور ١٠/ ٢٣١، \"المعجم الوسيط\" ٢/ ٥٧١.\n(٦) الأقراط والشنوف: هي من أنواع الحُليّ، والقُرْط: الذي يُعلق في شحمة الأذن، والشَّنْفُ بفتح الشين: الذي يُلبس في أعلى الأذن.\n\"لسان العرب\" لابن منظور ٩/ ١٨٣، \"مختار الصحاح\" للرازي (١٤٦)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٤١، ٢/ ٥٠٥.","vol":"20","page":248},{"text":"الجواري على خمسمائة رَمَكَة والغلمان على خمسمائة بِرْذَوْن (١) على كل فرس لجام من ذهب مرصعٌ بأنواع الجواهر وغواشِيهَا من الديباج الملونة وبعثت فيه (٢) خمسمائة لبنة من ذهب وخمسمائة لبنة (٣) من فضة وتاجًا مكللَّا (٤) بالدُّر والياقوت المرتفع وأرسلت إليه أيضًا المسك والعنبر (٥) وعود الألنجوج (٦) وعمدت إلى حُقَّة (٧) فجعلت فيها درة يتيمة غير مثقوبة وخرزة جزعية مثقوبة مُعْوَجّة الثقب، ودعت رجلًا من أشراف قومها (٨) يقال له المنذر بن عمرو (٩) وضمت إليه رجالًا من قومها أصحابَ رأيٍ وعقل، وكتبت معه كتابًا بنسخة الهدية\n_________\n(١) البِرْذَوْنُ: يُطلق على غير العربي من الخيل والبغال، عظيم الخِلْقة غليظ الأعضاء قويُّ الأرجل عظيم الحوافر، والجمع: براذين. \"المعجم الوسيط\" ١/ ٤٨.\n(٢) في (س): أيضًا، وفي (ح): إليه.\n(٣) ساقطة من (ح).\n(٤) معناه: بعضه على بعض مزين. \"لسان العرب\" لابن منظور ٢/ ٤١٦.\n(٥) العنبر: من الطيب، وفي حديث ابن عباس أنه سئل عن العنبر فقال: إنما هو شيء دَسَرَه -أي: دفعه- البحر هو الطيب المعروف، وقال في \"لسان العرب\" العنبر: الزعفران.\n\"مختار الصحاح\" للرازي (١٩١)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١١٦، \"لسان العرب\" لابن منظور ٤/ ٢٨٥، ٤/ ٦٠٤.\n(٦) في (س): جاء فوقها عبارة أي: الخالص به، ولا أدري ماذا أراد بها الناسخ، وقال في \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٦٢ ألنجوج: هو عودٌ يتبخر به.\n(٧) وعاء صغير يتخذ من عاجٍ أو زجاج أو غيرها. \"المعجم الوسيط\" ١/ ١٨٨.\n(٨) في (س): قومه.\n(٩) في (س): عون.","vol":"20","page":249},{"text":"وقالت: إن كنتَ نبيًا فميز بين الوصفاء والوصايف، وأخبر بما في الحقة قبل أن تفتحها، واثقب الدرة ثقبًا مستويًا، وأدخل خيط الخرزة (١)، وأمرت بلقيس الغلمان فقالت: إذا كلمكم سليمان فكلموه بكلام فيه (٢) تأنيث وتخنيث يُشبه كلام النساء، وأمرت الجواري (٣) أن يكلمنه بكلامٍ فيه غلظة يشبه كلام الرجال، ثم قالت للرسول: انظر إلى الرجل إذا دخلت عليه فإن نظر إليك نظر غضب فاعلم أنه ملك ولا يهولَّنكَ منظره فأنا أعز منه، وإن رأيت الرجل بشًا لطيفًا فاعلم أنه نبي مرسل فتفهم قوله وردَّ الجواب.\nفانطلق الرسول بالهدايا وأقبل الهدهد مسرعًا إلى سليمان -﵇- فأخبره الخبر كلَّه فأمر سليمان -﵇- الجن أن يضربوا لَبِنَاتِ الذهب والفضة ففعلوا، ثم أمرهم أن يبسطوا من موضعه الذي هو فيه إلى تسع (٤) فراسخ ميدانًا واحدًا بلبنات الذهب والفضة، وأن يجعلوا حول الميدان حائطًا شرفها من الذهب والفضة ففعلوا، ثم قال -﵇-: أيُّ الدوابِّ أحسنُ مما رأيتم في البرِّ والبحرِ؟ قالوا: يا نبي الله إنا رأينا دوابّ في بحر كذا وكذا منَمّرةً مُنقطةً مختلفة ألوانها لها أجنحةٌ وأعراف ونواصي قال: على بها الساعة فأتوا بها فقال: شدّوها على يمين الميدان وعن يساره وعلى لبنات الذهب\n_________\n(١) في (س) بزيادة: المثقوبة من غير علاج إنس ولا جنّ.\n(٢) ساقطة من (ح).\n(٣) في (س): وانظروا.\n(٤) في (ح): سبع.","vol":"20","page":250},{"text":"والفضة وألقوا لها (١) علوفاتها.\nثم قال -﵇- للجن: عليّ بأولادكم فاجتمع خلق كثير فأقامهم عن يمين الميدان ويساره، ثم قعد سليمان -﵇- في مجلس على سريره ووضع له أربعة آلاف كرسي عن يمينه ومثلها عن يساره، وأمر الشياطين أن يصطفُّوا (٢) صفوفًا فراسخ (وأمر الإنس فاصطفوا فراسخ) (٣) عن يمينه ويساره.\nفلما دنا القومُ من الميدان (ونظروا إلى مُلك سليمان -﵇- ورأوا الدوابَّ التي لم ترَ أعينُهم تروثُ على لبنات الذهب والفضة) (٤) تقاصرت إليهم أنفسُهم ورمَوا بما معهم من الهدايا.\nوفي بعض الروايات أن سليمان -﵇- لما أمر بفرش الميدان بلبنات الذهب والفضة أمرهم أن يتركوا على طريقهم موضعًا على قدر موضع اللبنات التي معهم فلما رأوا (٥) الرسل موضع اللبنات خاليًا وكل الأرض مفروشةٌ خافوا أن يتهموا بذلك فطرحوا ما معهم في ذلك المكان.\n_________\n(١) في (ح): عليها، وفي (س): لها عليها.\n(٢) في (س) بزيادة: فوقها.\n(٣) ما بين القوسين ساقط من (ح)، وفي (س): زيادة بعدها وهي: وأمر الوحش والسباع والهوام والطير فاصطفوا فراسخ.\n(٤) ما بين القوسين ساقط من (س).\n(٥) في (س)، (ح): رأى.","vol":"20","page":251},{"text":"قالوا: ثم جاءوا فلما رأوا (١) الشياطين نظروا إلى منظر عجيب ففزعوا، فقال لهم الشياطين: جوزوا فلا بأس عليكم فكانوا يمرون على كلِّ (٢) كردوس كردوس (٣) من الجن والإنس والطير والسباع (٤) والوحش حتى وقفوا بين يديْ سليمان، فنظر إليهم سليمان صلوات الله عليه نظرًا حسنًا بوجه طلْق، قال: ما وراءكم؟ فأخبره رئيس القوم بما جاؤوا له وأعطاه كتاب الملكة فنظر فيه ثم قال: أين الحقة؟ فأتى بها فحركها فجاءه جبريل- عليهما (٥) السلام- فأخبره بما في الحقة ثم قال: إن فيها درة يتيمة غير مثقوبة وجزعة (٦) مثقوبة معوجة الثقب، فقال الرسول: صدقت فاثقب الدرة وأدخل الخيط في الخرزة، فقال سليمان -﵇-: من لي بثقبها؟ فسأل سليمان الإنس\n_________\n(١) في (س): ونظروا إلى.\n(٢) ساقطة من (س)، (ح).\n(٣) الكردوس: كل عظمين ضخمين كالركبتين والمنكبين والمرفقين، والكُرْدوس: الخيل العظيمة، وقيل: القطعة من الخيل العظيمة، والكراديس الفرق منهم وقيل: كتائب الخيل واحدها كُردوس شُبِهت برؤوس العظام الكثيرة.\n\"لسان العرب\" لابن منظور ٦/ ١٩٥، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٦٢.\n(٤) السباع: جمع سبع بضم الباء وإسكانها: الحيوان المفترس والجمع أسبع وسباع وأرض مسبعة: أي: كثيرة السباع، قال تعالى: ﴿وَمَا أَكَلَ السَّبُعُ﴾ وإسكان الباء لغة لأهل نجد. \"حياة الحيوان\" للدميري ١/ ٥٣٤.\n(٥) في (س)، (ح): عليه.\n(٦) في (س): وجزعية.","vol":"20","page":252},{"text":"فلم يكن عندهم علم ذلك، ثم سأل الجن فلم يكن عندهم علم ذلك، ثم سأل الشياطين فقالوا: نرسل إلى الأَرَضَة (١) فجاءت الأرضة وأخذت شعرة في فيها ودخلت فيها حتى خرجت من الجانب الآخر، فقال لها سليمان -﵇-: حاجتك؟ فقالت تُصيِّر رزقي في الشجرة، قال: لك ذلك، ثم قال: من لهذِه، درة (٢) يُسْلِكُها الخيط؟ فقالت دودة بيضاء: أنا لها يا رسول الله، فأخذت الدودة الخيط في فيها ودخلت الثقب حتى خرجت من الجانب الآخر، فقال سليمان -﵇-: حاجتك؟ قالت: تجعل رزقي في الفواكه، قال: لك ذلك، ثم ميز -﵇- بين الغلمان والجواري بأن أمرهم أن يغسلوا وجوههم وأيديهم فكان الجارية تأخذ الماء من الآنية بإحدى يديها ثم تجعله على الأخرى (٣) ثم تضرب به على (٤) الوجه، والغلامُ كان يأخذ (٥) الماء من الآنية يضربُ به وجهه، وكانت الجارية تصبُّ (على باطن ساعدها، والغلام على ظهر الساعد، وكانت الجارية تصب الماء) (٦) صبًا، وكان الغلام يُحْدِرُ على يده حدرًا، فميز\n_________\n(١) الأرَضة: بفتح الهمزة والراء والضاد المعجمة دويبة صغيرة كنصف العدسة تأكل الخشب، وهي دابة الأرض التي ذكرها الله تعالى في كتابه، ولما كان فعلها في الأرض أُضيفت إليها. \"حياة الحيوان\" للدميري ١/ ٣٠.\n(٢) في (س)، (ح): الخرزة.\n(٣) في (س): الآخر، وهو خطأ.\n(٤) ساقطة من (س).\n(٥) في (س)، (ح)، والمطبوع: يأخذه، وهو خطأ.\n(٦) ما بين القوسين مكرر في (ح) خطأ.","vol":"20","page":253},{"text":"بينهن (١) بذلك ثم ردَّ سليمان -﵇- الهدية (٢).\n(وقال: ﴿قَالَ أَتُمِدُّونَنِ بِمَالٍ﴾ فذلك قوله.\n﴿وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ (٣٥)﴾) (٣).\n\n<span data-type=\"title\" id=toc-3585>٣٦ </span>- (قوله تعالى: ﴿فَلَمَّا جَاءَ سُلَيْمَانَ قَالَ أَتُمِدُّونَنِ بِمَالٍ﴾) (٤)\nاختلفت القراءة فيه فقرأ حمزة ويعقوب: (أَتُمِدُّونِّي) (٥) بنون واحدة\n_________\n(١) في (ح): بينهم.\n(٢) رُويت هذِه القصة الطويلة في أغلب كتب التفسير عن وهب بن منبه مع اختلاف في بعض ألفاظها؛ انظر: \"جامع البيان\" للطبري ١٩/ ١٥٦، \"تفسير القرآن العظيم\" لابن أبي حاتم عن السدي ٩/ ٢٨٧٨، \"معالم التنزيل\" للبغوي ٦/ ١٦٢ والسيوطي في \"الدر المنثور\" ١١/ ٣٦٦ ذكر جزءا من القصة، ونُسِبت لابن عباس في \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٩٧، \"روح المعاني\" للألوسي ١٩/ ١٩٩، وقال الألوسي بعد ذكر القصة: وكل ذلك أخبار لا يُدرى صحتها ولا كذبها، ولعل في بعضها ما يميل القلب إلى القول بكذبه والله تعالى أعلم، وذكره الزمخشري في \"الكشاف\" ٣/ ١٤٧، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٥٩، وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٨٤ - ٢٨٥، ولم ينسبوه، وذكر ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠٥ - ٤٠٦ جزءًًا قصيرًا من القصة ثم قال: وأكثره مأخوذ من الإسرائيليات، وعزاه السيوطي في \"الدر المنثور\" لابن أبي حاتم عن السدي وذكر جزء منها عن قتادة، قلت: والظاهر أن المصنف جمع بين الروايات ولفق بينهما، والله أعلم.\n(٣) ما بين القوسين ساقط من (س)، (ح).\n(٤) ما بين القوسين ساقط من (ح).\n(٥) من (س)، وفي الأصل وردت على الخطأ: أتمدون.","vol":"20","page":254},{"text":"مشددة (١)، غيرهما بنونين خفيفتين وحذف الياء ابن عامر وعاصم والكسائي وخلف (٢)، البا قون: بإثباته (٣).\n_________\n(١) القراءة متواترة بنون واحدة مشددة (أَتُمِدونِّي) والياء مثبتة في الوقف والوصل دلَّ على ذلك قول الشاطي: وأُولَى النمل حمزةُ كَمَّلًا.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٩٣، \"السبعة\" لابن مجاهد (٤٨٢)، \"معاني القراءات\" للأزهري (٣٥٧، ٣٥٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٠، \"البحر المحيط\" لأبي حيان ٤/ ٤٧، \"النشر في القراءات العشر\" لابن الجزري ١/ ٣٠٣، \"إتحاف فضلاء البشر\" للدمياطي ٣٢٨/ ٢، \"معجم القراءات\" للخطيب ٦/ ٥١٨.\n(٢) قرؤوا بنونين الثانية مكسورة، وحذف الياء في الوقف والوصل وهو اختيار أبي عبيد؛ لأنها في كل المصاحف بنونين، والدليل على الوجهين: تُمِدُّنَنِي الإدغامُ فَازَ فَثَقَّلَا، أخبر الناظم أن المشار إليه بالفاء في (فاز) وهو حمزة قرأ (أتمدونن بمال) بنون مشددة مكسورة على الإدغام، ويلزم من تشديد النون مدُّ الواو فتعَّين للباقين القراءة بنونين خفيفتين الأولى مفتوحة والثانية مكسورة على الإظهار.\nانظر: \"السبعة\" لابن مجاهد (٤٨٢)، \"معاني القراءات\" للأزهري (٣٥٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٠، \"التيسير\" للداني (١٧٠)، \"الحجة\" لابن زنجلة (٥٢٩)، \"البحر المحيط\" لأبي حيان ٧/ ٧٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٢٧ - ٣٢٨، \"سراج القارئ\" لابن القاصح (٣١٣)، \"معجم القراءات\" للخطيب ٦/ ٥١٧.\n(٣) قرأ نافع وأبو عمرو وأبو جعفر وابن مسعود وابن عامر -برواية هشام- وابن كثير بنونين خفيفتين؛ مفتوحة فمسكورة ﴿أَتُمِدُّونَنِ﴾، مع إثبات الياء في الوصل دون الوقف، ما عدا ابن كثير يثبت الياء في الوصل والوقف، فتعين للباقين كما في الأصل القراءة بحذف الياء.\nانظر: مراجع الحاشية السابقة.","vol":"20","page":255},{"text":"﴿فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِمَّا آتَاكُمْ بَلْ أَنْتُمْ بِهَدِيَّتِكُمْ تَفْرَحُونَ﴾ لأنكم أهل مفاخرة (١) الدنيا والمكاثرة بها ولا تعرفون غير ذلك، وليست الدنيا من (٢) حاجتي؛ لأن الله (٣) أعطاني فيها ما لم يعط أحدًا، ومع ذلك أكرمني بالدين والنبوة والحكمة، ثم قال للمنذر بن عمرو (٤) أمير الوفد ﴿ارْجِعْ إِلَيْهِمْ﴾ بالهدية.\n(فذلك قوله تعالى:\n\n<span data-type=\"title\" id=toc-3586>٣٧ </span>- ﴿ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُمْ بِجُنُودٍ لَا قِبَلَ﴾ (٥)\nلا طاقة (٦) ﴿لَهُمْ بِهَا وَلَنُخْرِجَنَّهُمْ مِنْهَا﴾ أي: (٧) من أرضها وملكها ﴿أَذِلَّةً وَهُمْ صَاغِرُونَ﴾ ذليلون إن لم يأتوني مسلمين.\nقال وهب وغيره من أهل (٨) الكتاب: لما رجعت رسل بلقيس إليها من عند سليمان -﵇- قالت: قد والله عرفت ما هذا بملك، وما لنا به (٩) من طاقة، وما نصنعُ بمكاثرته شيئًا، فبعثت إلى سليمان -﵇- إني قادمةُ عليك بملوك قومي حتى انظر ما أمرك وما تدعو إليه من دينك، ثم\n_________\n(١) في (ح): المفاخرة في.\n(٢) سقطت من (س).\n(٣) في (س)، (ح): بزيادة (تعالى قد مكنني منها).\n(٤) ذكره مقاتل في \"تفسيره\" ٣/ ٤٠٣.\n(٥) ساقط من (س)، (ح).\n(٦) سقطت من (ح).\n(٧) سقطت من (س).\n(٨) سقطت من الأصل.\n(٩) سقطت من (ح).","vol":"20","page":256},{"text":"أمرت بعرشها فجُعل في آخر سبعة أبيات بعضُها في بعض في آخر قصر من سبعة قصور لها، ثم أغلقت دونه الأبواب، ووكلت به حُرّاسًا يحفظونه، ثم قالت لمن خلَّفَتْ على سلطانها: احتفظ بما قِبَلَك (١) وسرير ملكي فلا يخلص إليه أحد ولا يرينَّهُ حتى آتيك، ثم (٢) أمرت مناديًا فنادى في أهل مملكتها يُؤْذِنونهم بالرحيل، وشخصت إلى سليمان -﵇- في اثني عشر ألف قيل من ملوك اليمن تحت يدي (٣) كل قيلٍ ألوفٌ كثيرة (٤).\nقال ابن عباس: وكان سليمان -﵇- رجلًا مهيبًا لا يبتدأ بشيء حتى يكون هو الذي يسأل عنه فخرج يومًا فجلسَ على سريرِ ملكه فرأى رهجًا (٥) قريبًا منه (٦) فقال ما هذِه؟ قالوا: بلقيسُ يا رسول الله.\nقال: وقد نزلت منا بهذا المكان (٧)؟\n_________\n(١) أي: بما عندك بين يديك. انظر: \"لسان العرب\" لابن منظور ٣/ ١٤٥.\n(٢) سقطت من (ح).\n(٣) سقطت من (ح).\n(٤) أخرجه الطبري في \"جامع البيان\" عن وهب بن منبه ١٩/ ١٥٤، وأخرجه أيضًا في \"تاريخ الرسل والملوك\" ١/ ٢٩٠ مطولًا، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٣، من طريق سلمة عن ابن إسحاق عن يزيد بن رومان، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٣، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠١ ونسبه لمحمد بن إسحاق عن يزيد بن رومان.\n(٥) الرَّهْجُ: الغُبَارُ. \"المعجم الوسيط\" ١/ ٣٧٧.\n(٦) ساقطة من (ح).\n(٧) في (س): زيادة بعدها (وكان على مسيرة فرسخ من سليمان -﵇-).","vol":"20","page":257},{"text":"قال ابن عباس: وكان ما بين الكوفة والحيرة قدْر فرسخٍ، فأقبل حينئذ سليمان على جنوده فقال: ﴿أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا﴾.\nفذلك قوله تعالى:\n\n<span data-type=\"title\" id=toc-3587>٣٨ </span>- ﴿قَالَ يَاأَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ (٣٨)﴾\nأي: مؤمنين (١)، وقال ابن عباس: طائعين (٢)، واختلف أهلُ العلمِ في السبب الذي لأجله أمر سليمانُ -﵇- بإحضار العرش فقال أكثرهم: لأن سليمان -﵇- عَلِمَ أنَّها إنْ أسلمت حَرُمَ عليهِ مالُها فأرادَ أن يأخذَ سريرها قبل أن يَحْرُمَ عليه أخذه بإسلامها.\nوقال قتادة: لأنه أعجبته صفته لما وصفه الهدهد فأحب أن يراه (٣).\n_________\n(١) هذا القول عن ابن عباس والذي قبله أخرجه الطبري في \"تاريخ الرسل والملوك\" ١/ ٤٩٠ ونسبه له ولعطاء ومجاهد، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٣، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٣ عن يزيد بن رومان، وذكره الألوسي في \"روح المعاني\" ١٩/ ١٩٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٥٣، عن ابن عباس وفي سنده علي بن أبي طلحة أرسل عن ابن عباس كما قال ابن حجر في ترجمة على، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٣٦٨ لابن المنذر من طريق علي عن ابن عباس، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٣، والألوسي في \"روح المعاني\" ١٩/ ١٩٧ ونسباه لابن عباس، وذُكر في هذِه الآية عدة أقوال وقد رجح الطبري هذا القول، وعلل ذلك بقوله: لأن المرأة لم تأتِ سليمان إذ أتته مسلمة وإنما أسلمت بعد مقدمها عليه وبعد محاورة جرت بينهما ومساءلةٍ.\n(٣) هذا الرأي قاله أكثر المفسرين منهم قتادة وابن جريج وابن زيد وعطاء الخراساني والسدي وزهير بن محمد. انظر: \"جامع البيان\" للطبري ١٩/ ١٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٠٢، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٠٧.","vol":"20","page":258},{"text":"وقال (١) ابن زيد: أراد -﵇- أن يختبَر عقلها فيأمر بتنكيره وتغييره لينظر هل تثبته إذا رأته أم تنكره؟ وقيل: ليريها قدرةَ الله تعالى وعظيم سلطانه في معجزة يأتي بها في عرشها (٢).\n\n<span data-type=\"title\" id=toc-3588>٣٩ </span>- قوله قوله تعالى: ﴿قَالَ عِفْرِيتٌ مِنَ الْجِنِّ﴾\nوهو المارد والقوي، وفيه لغتان (٣): عفريت وعفريه فمن قال: عفريت، جمعه عفاريت ومن قال: عفريه، جمعه عفاريَّ (٤).\nقال وهب: اسمه كوذي (٥)، وقال شعيب الجبائي: كان اسم\n_________\n(١) من (س)، (ح).\n(٢) وهذا الرأي رجحه أبو جعفر الطبري في \"جامع البيان\" ١٩/ ١٦١، وقال: وأولى الأقوال بالصواب في السبب الذي من أجله خصَّ سليمان بسؤاله الملأ من جنده بإحضار عرش هذِه المرأة، دون سائر ملكها عندنا، ليجعل ذلك حجة عليها في نبوته، ويعرفها بذلك قدرة الله وعظيم شأنه، أنها خلفته في بيتٍ في جوف أبيات بعضُها في جوفِ بعضٍ، مُغلقٍ مقفل عليها، فأخرجه الله من ذلك كله بغير فتح أغلاق وأقفال، حتى أوصله إلى وليِّه من خلقه وسلّمه إليه فكان لها في ذلك أعظم حجةٍ على حقيقة ما دعاها إليه سليمان، وعلى صدق سليمان فيما أعلمها من نبوته.\n(٣) في (س): لغات.\n(٤) وقال ابن خالويه في \"مختصر في شواذ القرآن\" (١١١)، وابن جني في \"المحتسب\" ٢/ ١٨٥: فيها خمس لغات (عفر، وعِفْرِيه، وعَفْريت، وعِفْريت، وعِفْراة، وعُفارية لغة سادسة).\n(٥) في (س): هوذي، والأثر: ذكره النحاس في \"معاني القرآن\" ٥/ ١٣٣؛ والبغوي في \"معالم التنزيل\" عن وهب ٦/ ١٦٤، وكذا القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٢، جميعهم ذكروه باسم كوذن، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٦٠ عن وهب باسم كوري.","vol":"20","page":259},{"text":"العفريت ذكوان (١).\nوقال: ابن عباس العفريت: الداهية (٢)، وقال الضحاك: وهو الخبيث (٣)، وقال (٤) الربيع: الغليظ (٥). الفراء: القوي الشديد (٦).\nوقال (٧) الكسائي: المنكر (٨)، وأنشد:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٨٨٤؛ باسم كوزي، وذكره باسم دعوان القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٣ وعزاه للسهيلي، وذكره باسم كوزن، ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠٧ جميعهم عن شعيب، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٤، والزمخشري في \"الكشاف\" ٣/ ١٤٨، ولم ينسباه، وذكره باسم (ذكوان) أبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٨٦ من غير أن ينسبه فقال: كان اسمه ذكوان أو صخر، وذكره باسم كوزن ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠٧، ونسبه أيضًا لمحمد بن إسحاق عن يزيد بن رومان، ولوهب ابن منبه، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٤، والألوسي في \"روح المعاني\" ١٩/ ٢٠٢ باسم كوزن جميعهم عن يزيد بن رومان، قلت: ولم يذكر لنا القرآن اسمه فدلَّ ذلك على عدم أهمية معرفة اسم العفريت، ولو كان لذكره أهمية لذكرهُ الله تعالى في القرآن الكريم، والنبي - ﷺ - في الحديث، والظاهر أنه من الإسرائيليات.\n(٢) نسبه النحاس في \"معاني القرآن\"، والقرطبي في \"الجامع لأحكام القرآن\" لقتادة ١٣/ ٢٠٣.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٤.\n(٤) من (س).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٤.\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ٢٤٩، \"معالم التنزيل\" للبغوي ٦/ ١٦٤.\n(٧) من (س).\n(٨) وذكر هذا المعنى ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٢/ ٢٦٢ =","vol":"20","page":260},{"text":"وقال شيطان لهم عفريتُ ... ما لكم ملكٌ ولا تبييِتُ (١)\nوقرأ أبو رجاء العطاردي: (قال عِفْريَةٌ) (٢).\n[٢٠٩٣] وأخبرني ابن فنجويه (٣)، أنا البغوي (٤)، نا عبد الله (بن محمد) (٥) بن جعفر بن شاذان البغدادي (٦)، نا محمد بن الحسن (٧) بن\n_________\n= واستدل بحديث: \"أول دينكم نبوة ورحمة، ثم مُلْكٌ أعفر\" أي: مُلْكٌ يُساس بالمكر والدّهاء، من قولهم للخبيث المُنكر: عِفْر، وفي معنى العفريت: قال الراغب الأصفهاني في \"مفردات ألفاظ القرآن\" \"٣٣٩): العفريت من الجن هو العارم الخبيث.\n(١) في (س)، (ح): تثبيت، البيت ذكر المصنف أنه أنشده الكسائي، ولم أقف على قائله غير أني وجدتُ محقق \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٠٣ عزاه لرؤية بن العجاج.\n(٢) بكسر العين، وسكون الفاء وكسر الراء، وبعدها ياء مخففة مفتوحة، بعدها تاء التأنيث، والقراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١١)، \"المحتسب\" لابن جني ٢/ ١٨٥، \"البحر المحيط\" لأبي حيان ٧/ ٧٦، \"معجم القراءات\" للخطيب ٦/ ٥٢٣.\n(٣) الحسين بن محمد بن الحسين، ثقة صدوق، كثير الرواية للمناكير.\n(٤) عبيد الله بن عبد الله بن محمد بن أبي سمرة، أبو محمد البندار، قال البرقاني وابن الفرات: ثقة.\n(٥) ما بين القوسين ساقط من (ح).\n(٦) أبو الحسين البزاز، شيخ لا يعرف.\n(٧) في (س)، (ح).","vol":"20","page":261},{"text":"سهل (١)، نا عبد الرحمن البحتري (٢)، نا عمرو بن عثمان (٣)، نا أبي (٤)، عن عبيد (٥) الله بن عبد العزيز القرشي (٦)، عن محمد بن جبير بن مطعم (٧)، عن أبي بكر الصديق - ﵁ -: أنه كان يقرأ: (قال عِفْرَيةٌ من الجنِّ) والعفرية (٨) البكرُ بين البكرين لم يلد أبواهُ قبلَهُ شيئًا ولم يلد هو شيئًا (٩) (١٠).\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) لم يتبين لي من هو.\n(٤) لم يتبين لي من هو.\n(٥) في (س): عبد.\n(٦) لم أجده.\n(٧) محمد بن جبير بن مطعم بن عدي بن نوفل القرشي، ثقة، عارف بالنسب وثقه العجلي، وابن سعد، وابن خراش، روى له الجماعة، ومات سنة (١٠٠ هـ) انظر: \"تهذيب الكمال\" للمزي ٢٤/ ٥٧٣.\n(٨) في (س): والعِفرة، والصواب كما في الأصل، ونقل ابن الأثير عن الجوهري في تفسير العفرية ٣/ ٢٦٢ قوله: المُصحِّح والنفرية إتباع له، وكأنه أشبه؛ لأنه قال في تمامه: لا يُرْزأ في أهل ولا مال، وفي الحديث: (إن الله يبغض العفرية النفرية)، قاله النحاس كما في \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٠٣، وهذا الحديث أخرجه الحارث بن أبي أسامة كما في \"المطالب العالية\" لابن حجر (٢٤٢٥) عن أبي عثمان النهدي مرسلًا، واختصره الديلمي في \"مسند الفردوس\" (٥٥٧)، وجعله عن عائشة مرفوعًا، ولكنه ساقه بلا إسناد.\n(٩) مضروب عليها في (ح).\n(١٠) [٢٠٩٣] الحكم على الإسناد:\nأغلب رجال السند لم أجد لهم ترجمة، بالإضافة إلى عبد الله بن محمد بن جعفر، قال الذهبي: لا يعرف. =","vol":"20","page":262},{"text":"﴿أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ﴾ أي: مجلسك الذي تقضي فيه (١).\nقال ابن عباس: وكان له -﵇- كل غداة مجلس يقضي فيه إلى منزع (٢) النهار (٣).\n﴿وَإِنِّي عَلَيْهِ لَقَوِيٌّ﴾ على حمله ﴿أَمِينٌ﴾ على ما فيه من الجواهر (٤)، فقال سليمان -﵇-: أريد أسرع من هذا، فقال: ﴿الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ﴾ فذلك قوله تعالى:\n_________\n= التخريج:\nقال ابن حجر في \"فتح الباري\" ٦/ ٤٦٠: وهي قراءات رويت في الشواذ عن أبي بكر الصديق، وكذا قال العيني في \"عمدة القاري\" ١٦/ ١٥.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٣/ ٨٢، والطبري في \"جامع البيان\" ١٩/ ١٦٢، ونسباه لقتادة، وابن أبي شيبة في \"مصنفه\" ٦/ ٣٣٦، ونسبه لابن عباس، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٤ عن زهير بن محمد بلفظ: مجلسك الذي تجلس فيه للقضاء، ذكره الفراء في \"معاني القرآن\" ٢/ ٢٩٤ بلفظ: يعني أن يقوم من مجلس القضاء، وابن قتيبة في \"تفسير غريب القرآن\" (٢٧٧) بلفظ: مجلسك الذي قصدت فيه الحكم، والبغوي في \"معالم التنزيل\" ٦/ ١٦٤، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٤ بلفظ: مجلسه الذي يحكم فيه؛ وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٨٦ ولم ينسبوه جميعًا، ونسبه الألوسي في \"روح المعاني\" ١٩/ ٢٠٢ لقتادة ومجاهد ووهب وزهير بن محمد بلفظ: مجلسك الذي تجلس فيه للحكومة.\n(٢) في (س): مرتفع.\n(٣) الأثر أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٤ مع القول الذي يسبقه، والبغوي في \"معالم التنزيل\" ٦/ ١٦٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٢، عن ابن عباس بلفظ: قوي على =","vol":"20","page":263},{"text":"وقال آخرون: يده: قدرته، وقوته (١)، كقوله ﴿أُولِي الْأَيْدِي وَالْأَبْصَارِ﴾ (٢).\nوقيل: هو ملكه، كما يقال لمملوك الرجل: هو ملك يمينه، قال الله تعالى: ﴿أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ﴾ (٣) أي: أنه يملك ذاك وعلى هذين القولين يكون لفظه تثنية، ومعناه واحد، كقوله -﷿-: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ (٤٦)﴾ (٤) أراد به جنة واحدة (٥)، قال الفراء: وأنشدني بعضهم (٦):\n_________\n= وانظر -زيادة في البيان-: \"شرح العقيدة الطحاوية\" لابن أبي العز الحنفي ١/ ٢٦٤ - ٢٦٥، \"الرسالة الوافية\" للداني (ص ٤٨)، \"شرح أصول الاعتقاد\" للالكائي ٣/ ٤١٢، \"شرح لمعة الاعتقاد\" لابن قدامة (ص ٤٩)، \"الفتوى الحموية\"، لشيخ الإسلام ابن تيمية (ص ١٣٠ - ١٣٤).\nهذا تأويل للصفة، ينقضه قوله ﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾، فهل يقال: بل قوتاه، أو قدرتاه أو ملكاه؟ ! ثم إن قوله ﴿أُولِي الْأَيْدِي﴾ كقوله ﴿وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ (٤٧)﴾ ليس جمعًا ليد، بل هو مصدر، من آد، يئيد، أيدا، بمعنى القوة.\nانظر: \"القاموس المحيط\" للفيروزآبادي (آد).\n(٢) ص: ٤٥.\n(٣) البقرة: ٢٣٧.\n(٤) الرحمن: ٤٦.\n(٥) هذا ليس بصحيح، بل المراد جنتان على الحقيقة، كما هو ظاهر اللفظ، وهو قول جماهير المفسرين المعتبرين، وخالف في هذا الفراء في \"معاني القرآن\" ٣/ ١١٨، فزعم أن المراد جنة واحدة، واستشهد بالبيتين اللذين ذكرهما المصنف هنا، نقلًا منه.\n(٦) البيت لخطام المجاشعي، ذكره في \"الكتاب\" لسيبويه ١/ ٢٤١، وفي \"خزانة الأدب\" للبغدادي ١/ ٣٧٦. =","vol":"20","page":264},{"text":"به تعالى أجاب وإذا سئل به أعطى (١).\n[٢٠٩٤] (أخبرني ابن فنجويه (٢)، قال نا مخلد بن جعفر الباقرحي (٣)، قال نا الحسن بن علويه (٤)، قال نا إسماعيل بن عيسى (٥)، قال نا إسحاق بن بشر (٦)، قال نا جويبر (٧) ومقاتل (٨)، عن الضحاك (٩)، عن ابن عباس - ﵁ -، قال: إن آصف قال لسليمان -﵇- حين صلى ودعا الله تعالى: مُدَّ عينيك حتى ينتهي طرفك، قال: فمد سليمان -﵇- عينيه فنظر نحو اليمين ودعا آصف فبعث الله\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٦ عن ابن إسحاق، وذكره اللالكائي في \"كرامات الأولياء\" ١/ ٨٠، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٦١، والألوسي في \"روح المعاني\" ١٩/ ٢٠٣ ونسبوه للجمهور، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٤، ونسبه للسهيلي؛ وزاد فيه أنه: ابنة خالة سليمان، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٣٧١ لابن عساكر عن الحسن، وذكره من غير نسبه البغوي في \"معالم التنزيل\" ٦/ ١٦٤، والزمخشري في \"الكشاف\" ٣/ ١٤٩، وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٨٧.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) اختلط بعد أن كان أمره مستقيما.\n(٤) الحسن بن علي البغدادي، ثقة.\n(٥) البغدادي العطار، ضعفه الأزدي وصححه غيره.\n(٦) أبو حذيفة البخاري، كذاب.\n(٧) جويبر بن سعيد الأزدي، أبو القاسم البلخي، ضعيف جدًّا.\n(٨) ابن سليمان، كذبوه وهجروه، ورمي بالتجسيم.\n(٩) ابن مزاحم، صدوق كثير الإرسال.","vol":"20","page":265},{"text":"تعالى الملائكة فحملوا السرير من تحت الأرض يخدّون (١) الأرض خدًّا حتى أنخرقت الأرض بالسرير بين يدي سليمان -﵇- فذلك قوله: ﴿أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ﴾ (٢) (٣)، واختلف العلماء في الدعاء الذي دعا به آصف عند الإتيان بالعرش فروت عائشة ﵂ أن النبي - ﷺ - قال: \"إن اسم الله الأعظم الذي دعا به آصف يا حي يا قيوم\" (٤).\nوروى عثمان بن مطر، عن الزهري، قال: دعاء الذي عنده علمٌ من الكتابِ: يا إلهَنا وإلهَ كلِّ شيءٍ إلهًا واحدًا لا إله إلا أنت ائتني بعرشها، قال: فمُثِّل له بين يديه (٥)، وقال مجاهد: يا ذا الجلال\n_________\n(١) بمعنى: يحفرون، والخُدَّة: الحفرة. \"لسان العرب\" لا بن منظور ٣/ ١٦٠ (خدد).\n(٢) ما بين القوسين سقط من الأصل.\n(٣) [٢٠٩٤] الحكم على الإسناد:\nضعيف جدًّا، فيه إسحاق بن بشر، ومقاتل كذابان، وجويبر ضعيف جدًّا.\nالتخريج:\nأخرجه مجاهد في \"تفسيره\" ٢/ ٤٧٢ مختصرًا، والبغوي في \"معالم التنزيل\" ٦/ ١٦٤ بلفظ المصنف عن ابن عباس، والزمخشري في \"الكشاف\" ٣/ ١٤٩.\n(٤) أخرجه أبو داود، كتاب الوتر، باب الدعاء (١٤٩٦)، وابن أبي شيبة في \"مصنفه\" ٧/ ٢٣٣، وابن ماجه كتاب الدعاء، باب اسم الله الأعظم (٣٨٥٥) جميعهم عن أسماء بنت يزيد بمعناه، وأخرجه الطبراني في \"المعجم الأوسط\" ٨/ ١٩٢، من حديث أبي أمامة بمعناه، والهيثمي في \"مجمع الزوائد\" ١٠/ ١٥٦، قلت: ولم أجد في الأحاديث أن آصف هو الذي دعا به.\n(٥) التخريج:\nأخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٣، وابن أبي حاتم في \"تفسير القرآن =","vol":"20","page":266},{"text":"والإكرام (١).\n[٢٠٩٥] وأخبرني ابن فنجويه (٢)، نا طلحة بن محمد بن جعفر (٣)، وعبيد الله (٤) بن أحمد بن يعقوب (٥)، قالا: نا أبو بكر بن مجاهد (٦)، أنا إسماعيل (٧)، عن عبد الله بن إسماعيل (٨)، عن ابن زيد (٩)، قال: الذي عنده علم من الكتاب رجل صالح كان في جزيرة من جزائر البحر فخرج ذلك اليوم ينظر من ساكن الأرض؟ وهل يُعبد الله -﷿- أم لا يُعبد؟ فوجد سليمان -﵇- فدعا باسم من أسماء الله تعالى فإذا هو بالعرش حُمل فأتي به سليمان -﵇- من قبل أنْ يرتد إليه طرفه (١٠).\n_________\n= العظيم\" ٩/ ٢٨٨٦ عن الزهري، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٤.\n(١) انظر: \"تفسير مجاهد\" ٢/ ٧٤٢.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) سيئ الحال في الحديث، وضعفه الزهري.\n(٤) ساقط من الأصل، والمثبت من (ح)، وفي (س): عبد الله، وهو خطأ.\n(٥) ابن البواب، أبو الحسين المقرئ، ثقة.\n(٦) أحمد بن موسى بن العباس، ثقة مأمون.\n(٧) إسماعيل بن عبد الله، لم يتبين لي من هو.\n(٨) عبد الله بن إسماعيل، لم يتبين لي من هو.\n(٩) عبد الرحمن بن زيد بن أسلم العدوي، المدني، ضعيف.\n(١٠) [٢٠٩٥] الحكم على الإسناد:\nضعيف، فيه من لم يتبين لي من هو.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٤، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٥، ونسباه لابن زيد.","vol":"20","page":267},{"text":"[٢٠٩٦] وبه عن ابن مجاهد (١)، قال: حدثني البُرْتيُّ (٢) وابن حرب (٣)، نا أبو حذيفة (٤)، نا شبل (٥)، قال: زعم ابن أبي بزة (٦): أن اسم الذي عنده علم من الكتاب أسطوم (٧).\nوقال بعضهم: كان (٨) رجلًا من حمير يقال له: صبة (٩).\n_________\n(١) أحمد بن موسى بن العباس، ثقة مأمون.\n(٢) أحمد بن محمد بن عيسى بن الأزهر البرتي، ثقة حافظ.\n(٣) أحمد بن حرب، إما أن يكون النيسابوري وهو له مناكير، ولم يترك ورمي بالإرجاء. أو الطائي الموصلي وهو صدوق.\n(٤) موسى بن مسعود النهدي، صدوق سيئ الحفظ وكان يصحف.\n(٥) شبل بن عباد المكي، ثقة رمي بالقدر.\n(٦) القاسم بن أبي بزة، ثقة.\n(٧) في (س): أسطون.\n[٢٠٩٦] الحكم على الإسناد:\nفيه أبو حذيفة سيئ الحفظ.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٢٩/ ٢٨٨٦ عن ابن مجاهد بسند ضعيف فيه رجل مبهم، وذكره اللالكائي في \"كرامات الأولياء\" (٧٤)، والألوسي في \"روح المعاني\" ١٩/ ٢٠٣.\n(٨) ساقطة من (س).\n(٩) الأثر: ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٥ نقلًا عن السهيلي: وذكر محمد بن الحسن المقرئ أنه ضبَّة بن أُدّ، وهذا لا يصح البتة؛ لأن ضبة هو ابن أُدّ بن طابخة، واسمه عمر بن إلياس بن مُضر بن نزار بن معد، ومعد كان في مدة بختنصر، وذلك بعد عهد سليمان بدهر طويل، فإذا لم يكن معد في عهد سليمان، فكيف ضبة بن أد وهو بعده بخمسة آباء؟ وهذا بيّن لمن تأمله، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٦١ ولم ينسبه، وقال: هو قول ضعيف، =","vol":"20","page":268},{"text":"وقال قتادة: اسمه بليخا (١).\nوقال محمد بن المنكدر: إنما هو سليمان (٢) -﵇-، أمَّا إنَّ الناسَ يرونَ أنَّه كان معه اسم وليس ذلك كذلك، إنما كان رجل عالم (٣) من بني إسرائيل آتاه الله تعالى علمًا وفقهًا قال: أنا آتيكَ به قبل أن يرتدَّ إليكَ طرفك، قال سليمان -﵇-: هات قال: أنتَ النبيُّ ابن النبيِّ فليس أحد عند الله تعالى أوجه منكَ ولا أقدر على حاجتِهِ فإنْ\n_________\n= والألوسي في \"روح المعاني\" ١٩/ ٢٠٣، ولم ينسبه، والظاهر أنه من الإسرائيليات.\n(١) في (س)، (ح): مليخا، والأثر: أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٣ باسم بليخا، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٦٠، باسم مليخا، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠٨ باسم بليخا، والألوسي في \"روح المعاني\" ١٩/ ٢٠٣ قال: إن اسمه مليخا، قيل: ملخ، وقيل: تمليخًا، وقيل: هود، وجميعهم نسبوه لقتادة، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٥ باسم يمليخا، وأبو حيان في \"البحر المحيط\" ٧/ ٧٦ بلفظ مليخا، ولم ينسباه، قلتُ: من الواضح أن الله -﷾- لم يذكر لنا اسمه، مما يدل على أنه لا فائدة من معرفة ذلك، قال أبو حيان في \"البحر المحيط\" ٧/ ٧٣: قالت جماعة هو ضبة بن أَد، جدُّ بني ضبة من العرب، وكان فاضلًا يخدم سليمان، كان على قطعة من خيله، وهذِه أقوال مضطربة، وقد أبهم الله اسمه فكان ينبغي أن لا يذكر اسمه حتى يخبر به نبي، ومن أغرب الأقوال أنه سليمان -﵇-. . . إلى آخر ما قال.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٥، ونسباه لابن المنكدر، ونسبه الألوسي في \"روح المعاني\" ١٩/ ٢٠٣ للجبائي، وذكره الزمخشري في \"الكشاف\" ٣/ ١٤٩، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٦١، وأبو السعود في \"إرشاد العقل السليم\" (٢٨٧) ولم ينسبوه.\n(٣) في (س): عابد.","vol":"20","page":269},{"text":"دعوتَ الله تعالى وطلبت إليه كانَ عندك، (قال: صدقت) (١) ففعل ذلك فجيء بالعرلش في الوقت.\nوقوله: ﴿قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ﴾ (٢) اختلفوا في معناه: فقال سعيد بن جبير: يعني قبل (٣) أن يرجع إليك أقصى من ترى (٤)، وهو أن يصل إليك مَنْ كان منك على مدِّ بصرِك، قتادة: قبل أن يأتيك الشخص من مدِّ البصرِ (٥).\nوقال (٦) وهب: تمدَّ عينيك فلا ينتهي طرفك إلى مداه حتى أمثله بين يديك (٧).\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) في (س)، (ح): من قبل، وهو خطأ، والصواب كالأصل، انظر: الآية (٤٠).\n(٣) في (س)، (ح): يعني من قبل.\n(٤) أخرجه ابن أبي شيبة في \"مصنفه\" ٦/ ٣٣٦، والطبري في \"جامع البيان\" ١٩/ ١٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٨، والبغوي في \"معالم التنزيل\" ٦/ ١٦٥ جميعهم عن سعيد، ونسبه ابن عطية \"المحرر الوجيز\" ٤/ ٢٦٠ لقتادة وسعيد بلفظ: قبل أن يصل إليك من يقع طرفك عليه من أبعد ما ترى، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠٨ ولم ينسبه.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٨٢ عن معمر، عن الكلبي، والطبري في \"جامع البيان\" ١٩/ ١٦٤، والبغوي في \"معالم التنزيل\" ٦/ ١٦٥، ونسباه لقتادة وذكره اللالكائي في \"كرامات الأولياء\" ١/ ٨٠ عن مجاهد.\n(٦) من (س).\n(٧) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٤، والبغوي في \"معالم التنزيل\" ٦/ ١٦٥، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٠٨، ونسبوه لوهب بن منبه، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٧ عن ابن إسحاق.","vol":"20","page":270},{"text":"وقال (١) مجاهد: يعني إدامة النظر حتى يرتد الطرف خاسئًا (٢).\nوعنه أيضًا قال: يعني (٣) مُدَّ بصركَ كما بينك وبين الحيرة وهو يومئذ في كندة (٤).\nوعن قتادة أيضًا: هو أن يبعث (٥) رسولًا إلى منتهى طرفه فلا يرجع حتى يؤتى به (٦).\n﴿فَلَمَّا رَآهُ﴾ يعني: رأى سليمان -﵇- العرش ﴿مُسْتَقِرًّا عِنْدَهُ﴾ محمولًا إليه من مأرب إلى الشام (٧) في قدرِ ارتداد الطرف ﴿قَالَ هَذَا\n_________\n(١) من (س).\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٨، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٣٧٢ للفريابي، وابن أبي شيبة، وعبد بن حميد، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٦، جميعهم عن مجاهد، وذكره اللالكائي في \"كرامات الأولياء\" ١/ ٨٠ ولم ينسبه.\n(٣) ساقطة من (ح).\n(٤) الأثر أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٨٨، وذكره اللالكائي في \"كرامات الأولياء\" ١/ ٧٣، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٦١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٦ عن مجاهد.\n(٥) في (س)، (ح): يخرج.\n(٦) من (س) قال الطبري في \"جامع البيان\" ١٩/ ١٦٤: وأولى الأقوال في ذلك بالصواب قول من قال: قبل أن يرجع إليك طرفك من أقصى أثره، وذلك أن معنى ﴿يَرْتَدَّ إِلَيْكَ﴾ يرجع إليك والبصر إذا فتحت العين غير راجع، بل إنما يمتدُّ ماضيًا إلى أنْ يتناهى ما أمتدَّ نورُه.\n(٧) الشام في عرف العرب كل ما هو في جهة الشمال، والشام في عرف بعض العامة هو دمشق فحسب، أما الشام تاريخيًا فيشمل: سورية والأردن ولبنان وفلسطين، =","vol":"20","page":271},{"text":"مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ﴾ نعمته ﴿أَمْ أَكْفُرُ﴾ ها فلا أشكرها، ﴿وَمَنْ شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ﴾ لم ينفع بذلك غير نفسه حيث استوجب شكره تمام النعمة ودوامها؛ لأن الشكر قيدُ النعمة الموجودة وصيد للنعمة المفقودة.\n﴿وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ﴾ عن شكره ﴿كَرِيمٌ﴾ (أي: غني عن شُكرٍ، كريمُ) (١) الإفضال على من يَكْفر نِعَمُه.\n\n<span data-type=\"title\" id=toc-3590>٤١ </span>- قوله تعالى: ﴿قَالَ نَكِّرُوا﴾\nغيروا (٢) ﴿لَهَا عَرْشَهَا﴾ فزيدوا فيه وانقصوا منه واجعلوا أعلاه أسفله وأسفله أعلاه (٣) ﴿نَنْظُرْ أَتَهْتَدِي﴾ إلى عرشها فتعرفه ﴿أَمْ تَكُونُ مِنَ الَّذِينَ لَا\n_________\n= وقد تقدم تعريفها مرارا. وانظر: \"معجم البلدان\" لياقوت ٣/ ٣١١، \"معجم المعالم الجغرافية\" لعاتق البلادي (١٦٧).\n(١) ما بين القوسين ساقط من (س)، (ح).\n(٢) من (س)، (ح).\n(٣) الأثر أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٦ بلفظ: أمرهم أن يزيدوا فيه وينقصوا منه، عن الضحاك، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٥، عن قتادة ومقاتل، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٦١، عن مجاهد والضحاك، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤١٠، عن قتادة وعكرمة، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٣٧٤ لعبد الرزاق وعبد بن حميد وابن المنذر وابن أبي حاتم بلفظ: تنكيره أن يُجعل أسفله أعلاه ومقدمُه مؤخره ويزاد فيه أو ينقص منه، عن قتادة، وذكره الألوسي في \"روح المعاني\" ١٩/ ٢٠٦، عن ابن عباس ومجاهد والضحاك، وذكره الزمخشري في \"الكشاف\" ٣/ ١٤٩ بلفظ: وسعوه وجعلوا مقدمه مؤخره وأعلاه أسفله، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٧ ولم ينسباه.","vol":"20","page":272},{"text":"يَهْتَدُونَ﴾ أي:) (١) من الجاهلين الذين لا يهتدون إليهم (٢)، وإنما حَمَلَ سليمان -﵇- على ذلك -كما ذكره وهب ومحمد بن كعب وغيرهما من أهل الكتاب- أنّ الشياطين خافت أن يتزوجها (٣) سليمان -﵇- فتُفشي إليه أسرار الجن ولا ينفكون من تسخير سليمان -﵇- وذريته من بعده فأرادوا أن يُزَهِّدُوهُ فيها فأساءوا الثناء عليها، وقالوا: إنَّ في عقلها أشياء، وإن رِجْلَها كحافر الحمار، فأراد سليمان -﵇- أن يختبر عقلها بتنكير عرشها، وينظر إلى قدميها ببناء الصرح.\n\n<span data-type=\"title\" id=toc-3591>٤٢ </span>- قوله تعالى: ﴿فَلَمَّا جَاءَتْ﴾\nبلقيس ﴿قِيلَ﴾ لها ﴿أَهَكَذَا عَرْشُكِ قَالَتْ كَأَنَّهُ هُوَ﴾ شبهته به وكانت قد تركته خلفها في بيت خلف سبعة أبواب مغلقة والمفاتيح معها فلم تُقِرَّ بذلك ولم تُنْكِر فعلم سليمان -﵇- كمال عقلها (٤).\nقال الحسين بن الفضل: شبهوا عليها فشبهت عليهم وأجابتهم على حسب سؤالهم ولو قال (٥) لها: هذا عرشك لقالت: نعم (٦).\n_________\n(١) ما بين القوسين من (س)، (ح).\n(٢) في (س)، (ح): إليه.\n(٣) سقطت من (ح).\n(٤) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٧ عن محمد بن كعب، وقال عن سبب اتخاذ سليمان -﵇- للصرح: وجائز أن يكون سليمان أمر باتخاذ الصرح للاثنين ... ليختبر عقلها، وينظر إلى ساقها وقدمها ليعرف صحة ما قيل له فيها.\n(٥) في (س): قالوا.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٦، ونسبه لمقاتل، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٦١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٧ ونسباه للحسين بن الفضل.","vol":"20","page":273},{"text":"فقال سليمانُ -﵇-: ﴿وَأُوتِينَا الْعِلْمَ﴾ (١) بالله تعالى وبقدرته على ما يشاء ﴿مِنْ قَبْلِهَا﴾ أي من) (٢) قبل هذِه المرأة (وكنا مسلمين) (هذا قول مجاهد (٣).\nوقال بعضهم: معناه: وأوتينا العلم بإسلامها ومجيئها طائعة (من قبل مجيئها) (٤)، وكنا مسلمين طائعين خاضعين لله تعالى (٥).\nوقال بعضهم: هذا من قول بلقيس لما رأت عرشها عند سليمان -﵇- قالت: عرفتُ هذِه وأوتينا العلمَ (٦) بصحة نبوة سليمان -﵇- بالآيات المتقدمة من قَبلِ هذِه الآية وذلك بما اختبرت من أمر الهدهد (٧) والرسل ﴿وَكُنَّا مُسْلِمِينَ﴾) (٨) أي: منقادين لك مطيعين لأمرك\n_________\n(١) في (س): بتكملة الآية (من قبلها)، وجاء بعدها (أي: وأوتينا العلم).\n(٢) ما بين القوسين ساقط من (س)، (ح).\n(٣) انظر مجاهد في \"تفسيره\" ٢/ ٥١٩، وأخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٩٢، والبغوي في \"معالم التنزيل\" ٦/ ١٦٦ جميعهم عن مجاهد، وذكر ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤١٠ أنه من قول مجاهد وسعيد بن جبير، وحسّنه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٧ - ٢٠٨ بلفظ: المرة بدل المرأة، والألوسي في \"روح المعاني\" ١٩/ ٢٠٧، ولم ينسباه.\n(٤) سقطت من (س).\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٨، والبغوي في \"معالم التنزيل\" ٦/ ١٦٦.\n(٦) ساقطة من (س).\n(٧) في (س): الهدية.\n(٨) ما بين القوسين ساقط من (ح).","vol":"20","page":274},{"text":"من قبل أن جئناك.\n\n<span data-type=\"title\" id=toc-3592>٤٣ </span>- قوله تعالى: ﴿وَصَدَّهَا﴾\nأي: ومنعها (١) ﴿مَا كَانَتْ تَعْبُدُ مِنْ دُونِ اللَّهِ﴾ (٢) وعلى هذا القول يكون (ما) في محل الرفع (٣).\nوقال بعضهم (٤): معناه: وصدَّها سليمان -﵇- ما كانت تعبد من دون الله أي: منعها ذلك وحال بينه وبينها (٥)، ولو قيل: وصدَّها الله تعالى ذلك بتوفيقها للإسلام لكان وجهًا صحيحًا وعلى هذين التأويلين يكونُ محلُّ (ما) نصبًا (٦)، ﴿إِنَّهَا كَانَتْ مِنْ قَوْمٍ كَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-3593>٤٤ </span>- قوله تعالى: ﴿قِيلَ لَهَا ادْخُلِي الصَّرْحَ﴾ (٧)\n_________\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (٢٧٦)، \"المعجم الوسيط\" ٥٠٩/ ١.\n(٢) في (س) زيادة: وهي الشمس أن تعبد الله تعالى، وفي (ح): وهو الشمس أن يعبد الله تعالى.\n(٣) انظر: \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٧٣، على أن (ما) موصولة (فاعل)، انظر: \"إعراب القرآن\" لمحيي الدين درويش ٧/ ٢١٦.\n(٤) ذكره الطبري في \"جامع البيان\" ١٩/ ١٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٨.\n(٥) في (س)، (ح) والمطبوع بتقديم وتأخير: بينها وبينه.\n(٦) انظر: \"إعراب القرآن\" لمحيي الدين درويش ٧/ ٢١٦ قال: ويجوز أن تكون ما مصدرية أي: وصدّها عبادة الشمس عن الإسلام وعبادة الله.\n(٧) والصَّرْحُ في اللغة: القصْرُ والصحن، يقال: هذا صَرْحةُ الدار وقارعتها أي: ساحتها وعَرْصَتُها، والصرح الأرضُ المُمَلَّسةُ، وقال الراغب: الصرح بيت عالٍ مزوَّقٌ سمي بذلك اعتبارًا بكونه صرحًا عن الشوب أي: خالصًا. =","vol":"20","page":275},{"text":"الآية وذلك أن سليمان -﵇- لما أقبلت بلقيسُ تريده أمر الشياطين فبنوا لهُ صرحًا أي: قصرًا من زجاجٍ كأنَّه الماء بياضًا (١) وأجرى تحته الماء وألقي فيه كلّ شيءٍ من دوابِّ البحر والسمك وغيره ثم وضع له سريره في صدرها فجلس عليه وعكف عليه الطير والجنُّ، والإنسُ وإنما أُمر ببناء هذا الصرح؛ لأن الشياطين قال بعضهم لبعضٍ: سخر الله تعالى لسليمان ما سخر وبلقيس ملكة سبأ ينكحها فتلد له غلامًا فلا ننفكُّ من العبودية أبدًا فأرادُوا أن يزهّدوهُ فيها فقالوا: إنَّ (٢) رجلها رجلُ حمار، وإنها شعراءُ الساقين؛ لأنَّ أمها كانت من الجنِّ، فأراد -﵇- أن يعلم حقيقة ذلك وينظر إلى قدميها وساقيها (٣).\nوروى محمد بن إسحاق (٤)، عن بعض أهل العلم، عن وهب بن\n_________\n= \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (٢٧٩)، \"لسان العرب\" ٢/ ٥١١، \"الصحاح\" للجوهري ١/ ١٥١.\n(١) في (س)، (ح) بزيادة: وقيل الصرح صحن الدار.\n(٢) ساقطة من (ح).\n(٣) أخرج القصة ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٩٥ عن أبي صالح مختصرة، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٣٧٦ لعبد بن حميد وابن المنذر عن أبي صالح مختصرة، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٩، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤١٠ - ٤١١، ونسبه لمحمد بن كعب القرظي، وذكر القصة من غير نسبة أبو السعود في \"إرشاد العقل السليم\" ٦/ ٢٨٩، والألوسي في \"روح المعاني\" ١٩/ ٢٠٨.\n(٤) صاحب المغازي، صدوق يدلس ورمي بالتشيع والقدر.","vol":"20","page":276},{"text":"منبه (١)، قال: إنما بنى الصرح ليختبر عقلها وفهْمَهَا يعانتها (٢) بذلك كما فعلت هي من توجيهها إلى الوصفاء والوصائف ليميز بين (٣) الذكور والإناث تعانته (٤) بذلك، فلما جاءت بلقيس قيل لها: ﴿ادْخُلِي الصَّرْحَ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً﴾ (٥) (٦) وهي معظم الماء، وقال ابن جريج: يعني: بحرًا (٧).\n_________\n(١) ثقة.\n(٢) في (س): يعاينها، والعنت في اللغة: المشقة الشديدة، والعنت الوقوع في أمر شاق. \"لسان العرب\" لابن منظور ٢/ ٦١ - ٦٢.\n(٣) في (ح): من.\n(٤) في (ح): تعاينه.\n(٥) اللجة: لُجة البحر بالضم معظم الماء وتردد أمواجه ومنه بحر لجي، ولُجة الليل تردد ظلامه.\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (٤٨٨)، \"لسان العرب\" لابن منظور ٢/ ٣٥٥، \"الصحاح\" للجوهري (٥٩٢).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٨، وأخرج ما ذكره المصنف عن محمد ابن كعب قبل هذا، وعلق بقوله: وجائز عندي أن يكون سليمان أمر باتخاذ الصرح للأمرين؛ الذي قاله وهب والذي قاله محمد بن كعب القرظي، ليختبر عقلها وينظر إلى ساقها وقدمها ليعرف صحة ما قيل له فيها، وأثر وهب فيه انقطاع، وأثر محمد بن كعب ضعيف فيه أبو معشر وهو نجيح بن عبد الرحمن السندي ضعيف. انظر \"تقريب التهذيب\" (٧١٠٠).\n(٧) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٦٨ عن ابن جريج، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٨٤٩ عن عكرمة، وزاد السيوطي في نسبته في \"الدر المنثور\" لابن المنذر ١١/ ٣٧٦ عن ابن عباس.","vol":"20","page":277},{"text":"﴿وَكَشَفَتْ عَنْ سَاقَيْهَا﴾ (فهمزه قنبل هنا وفي ص (١) والفتح (٢» (٣) لتخوضهُ إلى سليمان -﵇- فنظر سليمان صلوات الله عليه فإذا هي أحسنُ الناس ساقًا وقدمًا إلا أنها كانت شعراء الساقين فلما رأى سليمان ذلك صرف بصره عنها وناداها أنه (صرحٌ فذلك قوله تعالى:) (٤) ﴿قَالَ إِنَّهُ صَرْحٌ مُمَرَّدٌ﴾ مُمَلَّسٌ (٥) مستوٍ.\n_________\n(١) قوله تعالى في سورة ص: (فطفق مسحا بالسؤق والأعناق) [٣٣].\n(٢) قوله تعالى في سورة الفتح: (فاستوى على سؤقه) [٢٩] وبهذه الإشارة أراد المصنف أن يوضح أوجه الخلاف في كلمة (سأقيها، وبالسؤق، وعلى سؤقه)، هنا وفي سورة ص والفتح، وقرأ قنبل بهمزة ساكنة في الألف والواو فيهن، وهي عند أبي حيان لغة، وقال صاحب النشر: هذا هو الصحيح -أي: كونها لغة- وقال الأصبهاني في \"المبسوط في القراءات العشر\": قال أبو علي الصفّار المقرئ: قال أبو بكر الهاشمي: بالهمز قرأتُ على قنبل وغيره من أصحاب النبال (القواس)، وقد كان جماعة يأتونه ويذهبون فيه إلى طريق ابن أبي بزة (البزي)، \"السبعة\" لابن مجاهد (٤٨٣)، \"معاني القراءات\" للأزهري (٣٥٨، ٤١٥، ٤٥٦) \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٣)، \"المحتسب\" لابن جني ١/ ١٤٧ \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٠، \"التيسير\" للداني (١٦٨)، \"الحجة\" لابن زنجلة (٥٣٠)، \"البحر المحيط\" لأبي حيان ٧/ ٨٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٢٩، \"معجم القراءات\" للخطيب ٦/ ٥٢٧.\n(٣) ما بين القوسين ساقط من (س)، (ح).\n(٤) ما بين القوسين ساقط من (س)، (ح).\n(٥) من قولهم شجرٌ أمرد إذا تعرى من الورق، ومنه الأمرد لتَجرُّدِه عن الشعر، وقال ابن قتيبة: الممرد؛ الأملس. \"تفسير غريب القرآن\" (٢٧٨)، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (٤٦٦)، \"لسان العرب\" لابن منظور ٤/ ٤٠١.","vol":"20","page":278},{"text":"﴿مِنْ قَوَارِيرَ﴾ وليس ببحرٍ فلما جلست قالت: يا سليمان إني أريدُ أن أسألك عن شيء، قال: سلي، قالت: أخبرني: عن ماء رُواء؛ لا من أرضٍ ولا من (١) سماء؟ وكان سليمان -﵇- إذا جاءه شيء لا يعلمه سأل الإنس عنه، فإن كان عندهم علمُ ذلك وإلّا سأل الجنَّ، فإن علموا وإلا سأل الشياطين، فسأل الشياطين عن ذلك فقالوا له: ما أهون هذا! مُر الخيل فلتجرِ؛ ثم املأ الآنية من عرقها.\nفقال لها سليمان -﵇-: عرقُ الخيل، قالت: صدقت، ثم قالت: أخبرني عن لون الربِّ؟ فوثب سليمان -﵇- عن سريره وخرَّ (٢) ساجدًا وصعق (٣) عليه، فقامتْ عنهُ، وتفرقت جنوده، وجاءه الرسول -﵇- فقال: يا سليمان يقول لك ربك ما شأنك؟ قال: يا رب أنت أعلم بما قالت، قال: فإن الله يأمرك أن تعود إلى سريرك وترسل إليها وإلى من حضر (٤) من جنودك وجنودها فتسألهم وتسألها عمّا سألتك عنه ففعل ذلك سليمان -﵇- فلما دخلوا عليه قال لها: عمَّ (٥) سألتني؟\n_________\n(١) من (ح).\n(٢) خرَّ ساجدًا: أي: سقط، وفي التنزيل ﴿وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا﴾ [يوسف: ١٠٠].\nانظر: \"المعجم الوسيط\" ١/ ٢٢٥.\n(٣) في (س): فصعق، وصَعِقَ الرجل بالكسر صعقة غُشي عليه، وذهب عقله من صوت يسمعه كالهدة الشديدة.\n\"لسان العرب\" لابن منظور ١٠/ ١٩٨، \"الصحاح\" للجوهري (٣٦٣).\n(٤) في (س)، (ح): حضرها.\n(٥) في (س) والمطبوع: عما ذا.","vol":"20","page":279},{"text":"قالت: سألتُكَ عن ماء رواء ليس من أرض ولا من سماء فأجبت، قال (١): وعن أي شيء سألتني أيضًا؟\nقالت: ما سألتك عن شيء إلا هذا، فسأل الجنود فقالوا مثل قولها، أنساهم الله تعالى (٢) ذلك وكُفي سليمانُ الجواب، ثمّ إن سليمان ﵇ دعاها إلى الإسلام وكانت قد رأت حال العرشِ والصرح فأجابته وقالت رب إني ظلمت نفسي فذلك قوله ﷿: ﴿قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي﴾ بالكفر (٣) ﴿وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ فحسن إسلامها رضوان الله عليها (٤).\n_________\n(١) ساقطة من (ح).\n(٢) في (س) بزيادة: عن، وهو خطأ.\n(٣) من (س)، (ح).\n(٤) أخرجها الطبري في \"تاريخ الرسل والملوك\" ١/ ٤٩١ - ٤٩٤، ونسبها لعطاء بن السائب عن مجاهد عن ابن عباس ولكن باختلاف في بعض ألفاظها وترتيبها، ونسبه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤١٣ لعطاء بن السائب عن ابن عباس وعزاه لابن أبي شيبة في مصنفه، وحسنّه ابن أبي شيبة، وقال: ما أحسنه من حديث، ولعله يريد الحسن اللغوي لا التقوية، وعلق ابن كثير على نهاية الرواية بقوله: قلت بل هو منكر غريب جدًّا ولعله من أوهام عطاء ابن السائب على ابن عباس والله أعلم، والأقرب في مثل هذِه السياقات أنها متلقاة عن أهل الكتاب مما وُجد في صحفهم كروايات كعب ووهب، سامحهما الله تعالى فيما نقلاه إلى هذِه الأمة من أخبار بني إسرائيل من الأوابد والغرائب والعجائب مما كان وما لم يكن، ومما حُرّف وبُدِّل ونُسخ، وقد أغنانا الله سبحانه عن ذلك بما هو أصح وأنفع وأوضح ولله الحمد والمنة.","vol":"20","page":280},{"text":"واختلف العلماء في أمرها بعد إسلامها، فقال أكثرهم (١): لما أسلمت أراد سليمان ﵇ أن يتزوجها، فلما همَّ بذلك كَرِه ما رأى من كثرة شعرِ ساقيها، وقال: ما أقبحَ هذا فسأل الإنس ما يُذهبُ هذا؟، قالوا: المواسي (٢) قالت: المرأة لم تمسني حديدةُ قط فكره سليمان ﵇ المواسي، وقال: إنها تقطع ساقيها فسأل الجنَّ فقالوا ما ندري، ثم سأل الشياطين فتلكأوا عليها (٣) ثم قالوا: إنا نحتال لك حتَّى تكون كالفضة البيضاء فاتخذوا لها النورة (٤) والحمّام (٥).\nقال ابن عباس: فإنه لأول يوم رؤيت فيه النورة، واستنكحها سليمان ﵇ (٦).\n_________\n(١) في (ح): إبراهيم، وهو خطأ.\n(٢) مفرده الموسى وهو من آلة الحديد، قلت: هي آلة للحلاقة، وهو من أوسَيْت رأسه إذا حلّقته بالموسى.\n\"لسان العرب\" لابن منظور ٦/ ٢٢٤.\n(٣) في (س)، (ح): عليه.\n(٤) بضم النون وتشديدها وفتح الواو، النُّوَرةُ: من الحجر الَّذي يحرق وُيسَّوى منه الكِلْسُ ويحلق به الشعر. \"لسان العرب\" لابن منظور ٥/ ٢٤٤.\n(٥) الحمّام واحد الحمامات المبنية، وهو ما يُغْتَسَلُ فيه. \"مختار الصحاح\" للرازي (٦٦)، \"المعجم الوسيط\" ١/ ٢٠٠.\n(٦) ذكر القصة الألوسي في \"روح المعاني\" ١٩/ ٢٠٩، وعزاها لابن عساكر عن سلمة، عن عبد الله بن ربعي، ونسبها ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤١٣ لابن عباس ومجاهد وعكرمة ومحمد بن كعب القرظي والسدي وابن جريج وغيرهم، وذكرها السيوطي في \"الدر المنثور\" في معرض قصة طويلة عن =","vol":"20","page":281},{"text":"[٢٠٩٧] أخبرني الحسين بن محمد بن فنجويه (١)، نا محمد بن أحمد بن الأراويه (٢)، نا محمد بن عمران بن هارون (٣)، نا محمد ابن ميمون المكي (٤)، حدثني أبو هارون العطار (٥)، عن (٦) أبي حفص الأبار (٧)، عن إسماعيل (٨)، عن (٩) أبي بردة (١٠)، عن أبي\n_________\n= ابن عباس وسبق تخريجها حيث رويت عن ابن عباس من طرق مختلفة كما ذكرت سابقًا، وذكرها الطبري في \"تاريخ الرسل والملوك\" ١/ ٤٩٤.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) في (س)، (ح): نصرويه. ولم أجده.\n(٣) لم أجده.\n(٤) محمد بن ميمون الخياط البزاز، أبو عبد الله المكي، صدوق ربما أخطأ، وذكره ابن حبان في \"الثقات\" وقال: ربما وهم، وقال النسائي: ليس بالقوي، وفي موضع آخر قال: أرجو ألا يكون به بأس مات سنة (٢٥٢ هـ). انظر: \"الجرح والتعديل\" ٨/ ٨١، \"الثقات\" لابن حبان ٩/ ١١٧، \"تهذيب الكمال\" للمزي ٢٦/ ٥٣٩، \"التقريب\" لابن حجر (٦٣٤٥).\n(٥) لم أجده.\n(٦) في (س): قال حدثنا.\n(٧) عمر بن عبد الرحمن بن قيس الأبار، الكوفي، أبو حفص، صدوق، وكان يحفظ وقد عَمي، وثقه ابن معين وابن سعد والدارقطني، وقال أحمد: ما كان به بأس، وكذلك قال النسائي. انظر \"الجرح والتعديل\" ٦/ ١٢١، \"الثقات\" لابن حبان ٧/ ١٨٩، \"تهذيب الكمال\" ٢١/ ٤٢٦، \"التقريب\" (٤٩٣٧).\n(٨) إسماعيل بن عبد الرحمن الأودي، قال الذهبي: حديثه في الحمامات لا يثبت، وقال الأزدي: منكر الحديث. انظر: \"التاريخ الكبير\" للبخاري ١/ ٣٦٢، \"الضعفاء\" للعقيلي ١/ ٨٤، \"ميزان الاعتدال\" ١/ ٣٩٦، \"لسان الميزان\" ١/ ٤١٨.\n(٩) في الأصل: (بن) وهو خطأ.\n(١٠) أبو بردة بن أبي موسى الأشعري، ثقة.","vol":"20","page":282},{"text":"موسى (١)، يبلغ به النبي -ﷺ- قال: \"أول من اتخذ الحمامات سليمان ابن داود ﵇ فلما ألزقَ ظهرهُ إلى الجدارِ فمسهُ حرَّها قال: أوّه من عذابِ الله\" (٢).\nقالوا: فلما تزوجها ﵇ أحبَّهَا حبًّا شديدًا وأقرَّهَا على مُلْكِها وأمرَ الجنَّ فابتنوا لها بأرض اليمن ثلاثة حصونٍ لم يحيى الناس مثلها ارتفاعًا وحسنًا وهي سلحين (٣) وبيْنُون (٤) .......\n_________\n(١) عبد الله بن قيس، أبو موسى الأشعري، الصحابي مشهور.\n(٢) [٢٠٩٧] الحكم على الإسناد: ضعيف، فيه من لم أجده، وإسماعيل الأودي ضعيف.\nالتخريج:\nأخرجه البخاري في \"التاريخ الكبير\" ١/ ٣٦٢، وابن أبي عاصم في \"الأوائل\" (٩٧) (١٣٤)، والطبراني في \"المعجم الأوسط\" ١/ ١٤٦، والعقيلي في \"الضعفاء\" ١/ ٦٨، وابن عدي في \"الكامل\" ١/ ٢٨٥، وابن عساكر في \"تاريخ دمشق\" ٢٢/ ٢٧٨، ومداره على إسماعيل بن عبد الرحمن الأودي ولا يتابع عليه، وبه أعله الهيثمي وغيره، قال في \"مجمع الزوائد\" ٨/ ٢٠٧: رواه الطبراني في \"المعجم الكبير\" وفيه إسماعيل بن عبد الرحمن الأودي ضعيف.\n(٣) في (س): سلجين، وفي (ح): سلخون، وسَلْحِن: بفتح السين وسكون اللام وكسر الحاء المهملة، حصن عظيم بأرض اليمن كان للتبابعة ملوك حمير، وبُني الحصن في ثمانين أو سبعين سنة، وفي عصرنا هذا يقع في المكان الَّذي فيه مارب القديمة.\nانظر: \"تفسير غريب القرآن\" لابن قتيبة ١/ ٤١١، \"معجم البلدان\" لياقوت ٣/ ٢٣٥، \"مجموع بلدان اليمن\" للحجري ٣/ ٤٣٠، \"معجم المعالم الجغرافية\" لعاتق البلادي (١٦٠).\n(٤) بفتح الموحدة وسكون المثناة، من حصون اليمن العظيمة، وقال الأكوع: بلد يقع =","vol":"20","page":283},{"text":"وغُمدان (١) ثم كان سليمان ﵇ يزورها في كلِّ شهرٍ مرة بعد أن ردَّها إلى ملكها، ويقيم عندها ثلاثةَ أيامٍ يبتكرُ من الشام إلى اليمن ومن اليمن إلى الشام وولدتْ له فيما ذكر (٢).\nوروى ابن إسحاق (٣) عن بعض أهل العلم عن وهب (٤) قال: زعموا أن سليمان بن داود ﵉ قال لبلقيس لما أسلمتْ وفرغ من أمرها: اختاري رجلًا من قومه أزوجكه.\n_________\n= في ثوبان من بلد عنس في الشمال بشرق من ذمار، وذمار: بلدة من جنوب اليمن شمال مأرب، وقال ياقوت الحموي: يقال إنه من بناء سليمان، والصحيح أنَّه من بناء بعض التبابعة وله ذكر في أخبار حمير وأشعارهم.\nانظر: \"معجم البلدان\" لياقوت ١/ ٥٣٥، \"معجم المعالم الجغرافية\" لعاتق البلادي (٥٥)، \"مجموع بلدان اليمن\" للحجري ١/ ١٣٥.\n(١) كذا في (س) وهو الصواب، وجاء في الأصل (عمدان) بالعين المهملة، وغُمْدان: بضم الغين وسكون الميم ثم بدال ونون بينهما ألف -ومن قال عمدان فقد صحفه- هو قصر مشهور كان بقرب صنعاء خرب في زمن عثمان بن عفان - ﵁ -، وهو حصن في رأس جبل باليمن وكان لآل ذي يزن، وكان أحد ملوك حمير قد بناه، وقيل: إنه كان يتكون من عشرين سقفًا، وقد جاء في \"السيرة النبوية\" لابن هشام ١/ ٣٨ ما نصه: بينون، وسِلْحين، وغُمْدان: حصون اليمن التي هدَّها أرياط الحبشي ولم يكن في الناس مثلها.\n\"لسان العرب\" لابن منظور ٣/ ٣٠٦، \"معجم البلدان\" لياقوت ١/ ٥٣٥ - ٥٣٦، \"مجموع بلدان اليمن\" للحجري ٣/ ٦٢٦.\n(٢) انظر هذِه الرواية في \"معالم التنزيل\" للبغوي ٦/ ١٦٨، \"روح المعاني\" للألوسي ١٩/ ٢٠٩، ولم ينسبوها، ونسب القرطبي القول إلى الضحاك وإلى سعيد بن عبد العزيز النقاش في كتابه، ثم رذه بعد ذلك إلى المصنف ١٣/ ٢٠٩.\n(٣) صاحب المغازي، صدوق يدلس، ورمي بالتشيع.\n(٤) ابن منبه، ثقة.","vol":"20","page":284},{"text":"قالت: ومثلي يا نبي الله ينكحُ الرجال وقد كان لي في قومي من الملك والسلطان ما كان؟ ! قال: نعم إنه لا يكونُ في الإسلام إلا ذلك ولا ينبغي لك أن تحرمي ما أحلَّ الله لك.\nفقالت: زوجني إن كان لا بد من ذلك ذا تبعٍّ ملكُ همذان، فزوجها إياه، ثم ردَّها إلى اليمن وسلط زوجها ذا تبعٍ على اليمن، ودعا زَوْبَعة (١) أمير جنّ اليمن، فقال: اعمل لذي تبعٍ ما استعملك فيه.\nقال: فصنع لذي تبع الصنائعَ باليمن، ثم لم يزل بها ملكًا يعملُ له فيها ما أرادَ، حتَّى ماتَ سليمانُ بن داود ﵉، فلما أن حال الحولُ وتبينتِ الجنُّ موت سليمان ﵇ أقبل رجلٌ منهم فسلك تهامة (٢) حتَّى إذا كان في جوف اليمن صرخ بأعلى صوته: يا معشر الجنِّ إن الملك سليمان قد مات فارفعوا أيديكم قال: فعمدت الشياطين إلى حجرين عظيمين فكتبوا فيها كتابًا بالمسند نحن بنينا سلحين دائبين،\n_________\n(١) اسم شيطان مارد، أو رئيس من رؤساء الجن، ومنه سمي الإعصار زوبعة. \"لسان العرب\" لابن منظور ٨/ ١٤٠.\n(٢) تَهَامَةَ هي: بالمثناة فوق، وبالتحريك، وأحسن تحديد لتهامة كما قال البلادي: إنها تلك الأرض المنكفئة إلى البحر الأحمر من الشرق، من العقبة -في الأردن- إلى المخا في اليمن، ففي اليمن تسمى تهامة اليمن، وهي هناك واسعة كثيرة القرى والزروع، وفي الحجاز تسمى تهامة الحجاز، وهي أضيق أرضًا وأقل مياهًا ... إلخ ما قال.\n\"معجم البلدان\" لياقوت ٢/ ٦٣، \"مجموع بلدان اليمن\" للحجري ١/ ١٥٦، \"معجم المعالم الجغرافية\" لعاتق البلادي (ص ٦٥).","vol":"20","page":285},{"text":"وبنينا صَرْوَاخَ (١) ومَرْوَاخَ (٢) وبنْيون (٣) وهَذْرة (٤) وهنيدة وتلثوم، وهذِه حصون باليمن بناتها (٥) الشياطين لذي تبع ولولا صارخٌ بتهامة لتركنا بالبون (٦) أمارة ثمَّ رفعوا أيديهم وانطلقوا وتفرقوا وانقضى ملك ذي تبعٍ وملكُ بلقيس مع ملك سليمان ﵇ (٧).\n_________\n(١) والصواب: صِرْوَاحُ: بالكسر ثم السكون ثم واو بعدها ألف وآخره حاء مهملة، قال أبو عبيدة: الصرح كل بناء عالٍ مرتفع وجمعه صروح، وقال الزجاج الصرح القصر والحصن وقيل غير ذلك، وصرواح حصن باليمن قُرب مأرب يُقال إنه من بناء سليمان بن داود ﵇، وقال في \"لسان العرب\" لابن منظور: أمر سليمان ﵇ الجن فبنوه لبلقيس.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٤٠٢، \"لسان العرب\" لابن منظور ٢/ ٥١١، \"مجموع بلدان اليمن\" ٣/ ٤٦٦.\n(٢) في (س)، (ح) والمطبوع: صرواح بالحاء في الكلمتين، ولم أجد في المعجم حصنًا بهذا الاسم.\n(٣) في (ح): وعنون، وبعدها في (س) كلمة مطموسة لعلها: وهنده.\n(٤) ساقطة من (س)، وفي (ح): وهنيدة فقط.\n(٥) في (س)، (ح): عملتها.\n(٦) في (ح). باليون، وفي (س): ياليون، ولم أقف في شأن هذِه الحصون غير ما قاله المصنف.\n(٧) التخريج:\nأخرجه الطبري في \"تاريخ الرسل والملوك\" ١/ ١٩١، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٦٨ - ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢١٠ - ٢١١ جميعهم عن وهب، وذكره ياقوت في \"معجم البلدان ٥/ ٥٧.","vol":"20","page":286},{"text":"<span data-type=\"title\" id=toc-3594>٤٥ </span>- قوله ﷿: ﴿وَلَقَدْ أَرْسَلْنَا إِلَى ثَمُودَ أَخَاهُمْ صَالِحًا﴾ (١)\nيعني: بأن ﴿أَنِ اعْبُدُوا اللَّهَ﴾ وحده ﴿فَإِذَا هُمْ فَرِيقَانِ﴾ مؤمن وكافر (٢)، ومصدّق ومكذب (٣) ﴿يَخْتَصِمُونَ﴾ في الدين.\nقال مقاتل: واختصامهم (في الدين) (٤) مُبَيّن في سورة الأعراف وهو قوله تعالى: ﴿قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُوا لِمَنْ آمَنَ مِنْهُمْ﴾ إلى قوله: ﴿يَاصَالِحُ ائْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ﴾ (٥).\n\n<span data-type=\"title\" id=toc-3595>٤٦ </span>- قوله تعالى: ﴿قَالَ﴾ لهم صالح ﵇ ﴿يَاقَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ﴾\nبالبلاء والعقوبة ﴿قَبْلَ الْحَسَنَةِ﴾ العافية والرحمة، والاستعجالُ\n_________\n(١) ثمود: هي قبيل مشهورة، يقال لها: ثمود، باسم جدهم ثمود أخي جديس وهما ابن عابر بن إرم بن سام بن نوح ﵇، وكانوا عربًا من العاربة يسكنون الحجر الَّذي بين الحجاز وتبوك، وقد مر به الرسول -ﷺ- وهو ذاهب إلى تبوك.\nانظر: \"البداية والنهاية\" لابن كثير ١/ ١٣٠، \"لسان العرب\" لابن منظور ٣/ ١٠٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ١٩/ ١٧٠ عن مجاهد، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢١٤ لمجاهد، وكذا نسبه له ابن كثير في \"تفسير القرآن العظيم\" أيضًا ١٠/ ٤١٤، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٣٨٦ لابن أبي حاتم، وابن المنذر، وعبد بن حميد، وابن أبي شيبة، والفريابي: عن مجاهد، وذكره ولم ينسبه البغوي في \"معالم التنزيل\" ٦/ ١٦٩.\n(٣) قاله قتادة كما في \"الدر المنثور\" للسيوطي ١١/ ٣٨٦ وعزاه لابن أبي حاتم وابن المنذر وعبد بن حميد وعبد الرزاق.\n(٤) ساقطة من (س)، (ح).\n(٥) الأعراف: ٧٥ - ٧٦.\nانظر: \"تفسير مقاتل\" ٣/ ٣١٠، \"معالم التنزيل\" للبغوي ٦/ ١٦٩.","vol":"20","page":287},{"text":"طلب التعجيل بالأمر وهو الإتيانُ به قبل وقته، ﴿لَوْلَا﴾ هلا ﴿تَسْتَغْفِرُونَ اللَّهَ﴾ بالتوبة من كفركم ﴿لَعَلَّكُمْ تُرْحَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3596>٤٧ </span>- قوله تعالى: ﴿قَالُوا اطَّيَّرْنَا﴾ تشاءمنا وأصلُه تطيرنا ﴿بِكَ وَبِمَنْ مَعَكَ﴾\nوذلك أن المطر أمسك عنهم في ذلك الوقت وقحطوا (١) فقالوا أصابنا هذا الضر من شمؤمك وشؤم أصحابك، وإنما ذكر التطير بلفظ الشأم على عادة العرب في نسبتهم الشؤم إلى البارح وهو الطائر الَّذي يأتي من جانب اليد الشومى وهي اليسرى (٢).\n﴿قَالَ طَائِرُكُمْ﴾ عملكُم من الخير والشر ما يصيبُكُم من الخصبِ والجدبِ (٣) ﴿عِنْدَ اللَّهِ﴾ بأمره وهو مكتوبٌ على رؤوسكم، لازمٌ أعناقكم وليس ذلك إليَّ ولا علمه عندي (٤).\n_________\n(١) القحط: احتباس المطر، والجدب.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٣٧٤، \"الصحاح\" للجوهري (٥٢٢).\n(٢) انظر: \"لسان العرب\" لابن منظور ٢/ ٤١١.\n(٣) الجدب ضد الخصب. انظر: \"الصحاح\" للجوهري (٩٤)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٤٢ - ٢٤٣.\n(٤) لأن ذلك من القضاء والقدر، وهو مما اختص بعلمه الله سبحانه، قال الطبري: ما قضي له أنَّه عامله، وهو صائر إليه من شقاء أو سعادة بعلمه، في عنقه لا يفارقه. \"جامع البيان\" ١٥/ ٥٠.\nوقال الأزهري: الأصل في هذا أن الله سبحانه لما خلق آدم عَلِم المطيع من ذريته والعاصي فكتب ما علمه منهم أجمعين وقضى بسعادة من علمه مطيعًا وشقاوة من علمه عاصيًا، فطار لكل ما هو صائر إليه عند خلقه وإنشائه.\nانظر: \"شفاء العليل\" لابن القيم ١/ ٢٢٠، \"مفتاح دار السعادة\" لابن القيم ٢/ ٢٣٢ - ٢٣٣.","vol":"20","page":288},{"text":"﴿بَلْ أَنْتُمْ قَوْمٌ تُفْتَنُونَ﴾ (١) بالخير والشر نظيره قوله ﷿: ﴿وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً﴾ (٢).\nالكلبي: تُفتنون حتَّى تجهلوا أنَّه من عند الله ﷿ (٣).\nقال (٤) محمد بن كعب: تعذبون بذنوبكم (٥)، وقيل: تُمتحنون بإرسالي إليكم لتثابوا على طاعتي ومتابعتي وتعاقبوا على معصيتي ومخالفتي (٦).\n\n<span data-type=\"title\" id=toc-3597>٤٨ </span>- قوله تعالى: ﴿وَكَانَ فِي الْمَدِينَةِ﴾\nيعني: مدينة ثمود وهي الحِجْرُ (٧) ﴿تِسْعَةُ رَهْطٍ﴾ من أبناء أشرافهم ﴿يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ﴾ وأسماؤهم (٨) قدار بن سالف ومصدع\n_________\n(١) في (س)، (ح) بزيادة: قال ابن عباس - ﵁ - تختبرون.\n(٢) الأنبياء: ٣٥، والأثر قال ابن عباس، انظر: \"معالم التنزيل\" للبغوي ٦/ ١٦٩.\n(٣) لم أجده.\n(٤) من (س).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٦/ ١٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢١٤.\n(٦) ساقطة من (ح)، والأثر لم أقف عليه.\n(٧) الحِجرُ: اسم ديار ثمود بوادي القرى بين المدينة والشام، وما زال يعرف باسمه إلى اليوم وهو واد يأخذ مياه جبال مدائن صالح، ثم يصب في صعيد وادي القرى فيمر سيلُه بالعلا: المدينة المعروفة -والعلا: شمال المدينة المنورة- وأهله اليوم قبيلة عنزة وبه آثار حسنة وأهم ما هنالك عجائب لآثار ثمود.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٢١، \"معجم المعالم الجغرافية\" لعاتق البلادي (٩٣).\n(٨) في (ح): وهم.","vol":"20","page":289},{"text":"ابن دهر وأسلم ورهمي ورهيم ودعمي ودعيم وقبال وصداف (١).\n\n<span data-type=\"title\" id=toc-3598>٤٩ </span>- قوله تعالى: ﴿قَالُوا تَقَاسَمُوا﴾ (٢)\nتحالفوا ﴿بِاللَّهِ﴾ أيها (٣) القومُ وفي (٤) موضع تقاسموا جزم على الأمرِ بقول بعضهم لبعض (٥)، وقال قوم من أهل المعاني: محلُّه نصبٌ على الفعلِ الماضي يعني: أنهم تحالفوا وتواثقوا، تقديره: قالوا متقاسمين بالله (٦).\nودليل هذا التأويل أنها في قراءة عبد الله ﴿وَلَا يُصْلِحُونَ﴾ (٧)\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢١٥.\nانظر: \"روح المعاني\" للألوسي ١٩/ ٢١٢، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤١٥ عن ابن عباس، عن أبي مالك من قول السدي، وذكر السيوطي في \"الدر المنثور\" ١/ ٣٨٧ هذِه الأسماء عن ابن عباس، وعزاه لابن أبي حاتم بلفظ: كان أساميهم رُعمَي ورُعيم وهرميّ وداب وصوابٌ ورئابٌ ومِسطحٌ وقدار ابن سالف عاقر الناقة.\nانظر: \"الإكمال\" لابن ماكولا ٧/ ١٠٤.\n(٢) في (ح): زيادة: بالله.\n(٣) في (س): أي.\n(٤) ساقطة من (س)، (ح).\n(٥) في (س) زيادة: احلفوا، والمعنى ذكره الفراء في \"معاني القرآن\" ٢/ ٢٩٦، وزاد: تحالفوا وأقسموا.\n(٦) انظر: \"معاني القرآن\" ٢/ ٢٦٩، \"معاني القرآن\" للزجاج ٤/ ١٢٤، يعني: من قرأ (تقاسموا) جعلها خبرًا.\n(٧) في (س): (تصلحون) بالتاء، قلت: لم أقف عليها كقراءة في كتب المتواتر والشواذ.","vol":"20","page":290},{"text":"﴿تَقَاسَمُوا بِاللَّهِ﴾ وليس فيها (قالوا) (١)، ﴿لَنُبَيِّتَنَّهُ وَأَهْلَهُ﴾ من البيات فلنقتلنَّهُ هذِه قراءة العامة (٢) بالنون فيها (٣) واختيار أبي حاتمٍ، وقرأ يحيى (٤) والأعمش وحمزة (٥) والكسائي: (لتبيتنه) (٦) و(لتقولن) بالتاء فيهما وضم التاءِ واللامِ على الخطابِ واختاره أبو عبيد (٧)، وقرأ:\n_________\n(١) القراءة شاذة ونسبت لعبد الله بن مسعود.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٩٦، \"مختصر في شواذ القرآن\" لابن خالويه (١١٢)، \"معجم القراءات\" للخطيب ٦/ ٥٣٠.\n(٢) وهم ابن كثير ونافع وأبو عمرو وابن عامر وعاصم ووافقهم الحسن.\nانظر: \"جامع البيان\" للطبري ١٩/ ١٧٢ - ١٧٣، وهي عنده مقدمة على غيرها، وذهب الزجاج إلى أن النون أجود في القراءة.\n\"معاني القرآن\" ٤/ ١٢٤، \"معاني القرآن\" للفراء ٢/ ٢٩٦، \"السبعة\" لابن مجاهد (٤٨٣)، \"معاني القراءات\" للأزهري (٣٥٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٢، \"التيسير\" للداني (١٦٨)، \"الحجة\" لابن زنجلة (٥٣٠)، \"البحر المحيط\" لأبي حيان ٧/ ٨٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٣٠، \"معجم القراءات\" للخطيب ٦/ ٥٣١.\n(٣) في (ح): فيهما، إشارة إلى (لنقولن).\n(٤) في (س): بزيادة (بن وثاب).\n(٥) من (س)، (ح) قلت: وخلف أيضًا كما في \"كتب القراءات\".\n(٦) في (س): بزيادة (وأهله بالتاء ثم).\n(٧) في (س): أبو عبيدة وهو خطأ، والصواب كالأصل، والقراءتان متواترتان، قال الشاطبي:\nنقولن فاضمم رابعًا ونبيتنه ... ومعا في النون خاطب شمردلا\nأي: قرأ حمزة والكسائي وخلف بالتاء (لتبيتنه، لتقولن) والباقون: بالنون.\nانظر: \"السبعة\" لابن مجاهد (٤٨٣)، \"المبسوط في القراءات العشر\" لابن مهران =","vol":"20","page":291},{"text":"مجاهد وحميد بالياء فيهما (١) وضمّ الياء واللام على الخبر عنهم.\n﴿ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ﴾ أي: لولي دمه ﴿مَا شَهِدْنَا﴾ ما حضرنا ﴿مَهْلِكَ أَهْلِهِ﴾ (٢) أي: إهلاكهم، وقرأ عاصم برواية أبي بكرٍ (مَهْلَك) بفتح الميم واللام، وروى حفصُ عنه بفتحِ الميمِ وكسرِ اللامِ (٣)، وهي جميعًا بمعنى الهلاك ﴿وَإِنَّا لَصَادِقُونَ﴾ في قولنا: إنا ما شهدنا ذلك.\n\n<span data-type=\"title\" id=toc-3599>٥٠ </span>- قوله تعالى: ﴿وَمَكَرُوا مَكْرًا﴾\nوغدرُوا غدرًا حينَ قصدوا تبييت صالحٍ ﵇ والفتك به.\n﴿وَمَكَرْنَا مَكْرًا﴾ وجزيناهم على مكرهم لتعجيل عقوبتهم\n_________\n= الأصبهاني (٣٣٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦١، \"التيسير\" للداني (١٦٨)، \"البحر المحيط\" لأبي حيان ٧/ ٨٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٣٠، \"محبم القراءات\" للخطيب ٦/ ٥٣١.\n(١) أي: (ليبيتنه ... ثم ليقولن)، بياء الغيبة، وهي شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١١)، \"البحر المحيط\" لأبي حيان ٧/ ٨٠.\n(٢) التهلكة: ما يؤدي إلى الهلاك. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٤٥)، \"المعجم الوسيط\" ٢/ ٩٩١.\n(٣) والقراءتان متواترتان، وقرأ الباقون: بضم الميم وفتح اللام.\nانظر: \"السبعة\" لابن مجاهد (٣٩٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٦٥، \"الحجة\" لابن زنجلة (٥٣١)، \"التيسير\" للداني (١٤٤)، \"البحر المحيط\" لأبي حيان ٧/ ٨٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٣٠، \"معجم القراءات\" للخطيب ٦/ ٥٣٢.","vol":"20","page":292},{"text":"﴿وَهُمْ لَا يَشْعُرُونَ﴾ (١).\n\n<span data-type=\"title\" id=toc-3600>٥١ </span>- قوله تعالى: ﴿فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ مَكْرِهِمْ أَنَّا﴾\nقرأ الحسنُ والأعمش وعاصم وحمزة والكسائي (٢) ﴿أنَّا﴾ بفتح الألف ولها وجهان:\nأحدهما: أن تكون (أنَّا) في محلِّ الرفعِ ردًّا على العاقبة.\nوالثاني: النصبُ على تكرير ﴿كَانَ﴾ تقديره: كان عاقبة مكرهم\n_________\n(١) إضافة المكر إلى الله فيه تفصيل، قال ابن القيم: إن الله تعالى لم يصف نفسه بالكيد والمكر والخداع والاستهزاء مطلقًا، ولا ذلك داخل في أسمائه الحسنى، ومن ظن من الجهال المصنفين في شرح الأسماء الحسنى، أن من أسمائه الماكر المخادع المستهزئ الكائد فقد فاه بأمر عظيم تقشعر منه الجلود، ... فإن هذِه الأفعال ليست ممدوحة مطلقًا بل تمدح في موضع وتذم في موضع، فلا يجوز إطلاق أفعالها على الله مطلقًا، فلا يقال إنه تعالى يمكر ويخادع ويستهزئ ويكيد ... والمقصود أن الله لم يصف نفسه بالكيد والمكر والخداع إلا على وجه الجزاء لمن فعل ذلك بغير حق.\n\"مختصر الصواعق\" لمحمد الموصلي (٢٤٩ - ٢٥٠).\nوقال: المكر ينقسم إلى محمود ومذموم فإن حقيقته إظهار أمر وإخفاء خلافه ليتوصل به إلى مراده: فمن المحمود مكره تعالى بأهل المكر مقابلة لهم بفعلهم وجزاء لهم بجنس عملهم، قال تعالى: ﴿وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ﴾، وقال تعالى: ﴿وَمَكَرُوا مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ (٥٠)﴾، وكذلك الكيد ينقسم إلى نوعين. \"إغاثة اللهفان\" لابن قيم الجوزية ١/ ٣٨٨.\n(٢) ويعقوب وخلف وهذِه القراءة متواترة.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٣٠ - ٣٣١.","vol":"20","page":293},{"text":"التدمير (١)، واختار أبو عبيد هذِه القراءة اعتبارًا بحرف أبيّ (٢) (أنْ دَمَّرناهُمْ) (٣) وقرأ الباقون (٤): (إنَّا) بكسرِ الألفِ على الابتداءِ (٥).\n﴿دَمَّرْنَاهُمْ وَقَوْمَهُمْ أَجْمَعِينَ﴾ يعني: أهلكنَا (٦) التسعة (٧) واختلفوا في كيفية هلاكهم: فقال ابن عباس: أرسل الله ﷿ الملائكة ليلًا فامتلأتْ بهم دارُ صالحٍ ﵇ فأتت (٨) التسعة (الدار شاهرين) (٩) سيوفهم فرمتهم\n_________\n(١) انظر هذا التوجيه في: \"معاني القرآن\" للفراء (٢٩٦)، \"معاني القرآن\" للزجاج ٤/ ١٢٤، \"السبعة\" لابن مجاهد (٤٨٤)، \"معاني القراءات\" للأزهري (٣٥٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٣، \"البحر المحيط\" لأبي حيان ٧/ ٨٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٨، \"معجم القراءات\" للخطيب ٦/ ٥٣٣.\n(٢) زاد في (س) بعدها: بن كعب - ﵁ -.\n(٣) قال الخطيب في \"معجم القراءات\": وهذِه عند النحاس تصديق لقراءة الفتح (أَنّا)، وهي شاذة. انظر: \"الحجة\" لابن زنجلة (٥٣٢)، \"البحر المحيط\" لأبي حيان ٧/ ٨٢، \"معجم القراءات\" للخطيب ٦/ ٥٣٤.\n(٤) وهم أبو جعفر، ونافع، وأبو عمرو، وابن عامر، وابن كثير، وهي رواية عن يعقوب، وقراءة الكسر هذِه تفسير للعاقبة.\n(٥) القراءة متواترة.\n(٦) في (س): أهلكناهم هم.\n(٧) في (س): الشيعة.\n(٨) في (ح): فأتى.\n(٩) في (ح): اللذان شاهران، ومعنى شاهرًا سيفه: أي: مبرزًا له من غمده.\n\"لسان العرب، لابن منظور ٤/ ٤٣٣، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٥١٥.","vol":"20","page":294},{"text":"الملائكة بالحجارة (من حيث) (١) يرون الحجارة ولا يرون الملائكة فقتلتهم (٢).\nوقال قتادة: خرجوا مسرعين إلى صالح ﵇ فسلّطَ اللهُ عليهم صخرةً فقتلتهم (٣).\nوقال (٤) مقاتل: نزلوا في سفحِ جبلٍ ينتظرُ بعضهم بعضًا ليأتوا دارَ صالح ﵇ فجثم عليهم الجبل فأهلكهم (٥).\nوقال (٦) السدّي: خرجوا ليأتوا صالحًا - ﷺ - فنزلوا خَرْقًا من الأرض يتمكنون عليه (٧) فانهار عليهم (٨).\n﴿وَقَوْمَهُمْ أَجْمَعِينَ﴾ وقد مضت القصة (٩).\n\n<span data-type=\"title\" id=toc-3601>٥٢ </span>- قوله تعالى: ﴿فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً﴾\n_________\n(١) ساقطة من (س).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٦/\" ١٧، \"الكشاف\" للزمخشري ٣/ ١٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢١٧، \"البحر المحيط\" لأبي حيان ٧/ ٨٢.\n(٣) في (س)، (ح): فدمغتهم، والأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢١٧، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤١٧ عن قتادة.\n(٤) من (س).\n(٥) انظر: \"تفسير مقاتل\" ٣/ ٣١٢، \"معالم التنزيل\" للبغوي ٦/ ١٧٠.\n(٦) من (س).\n(٧) في (س)، (ح): فيه.\n(٨) الأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢١٧ عنه.\n(٩) في سورة الأعراف: ٧٣.","vol":"20","page":295},{"text":"خربةً خاليةً.\nقراءةُ العامة بالنصب على الحال عن الفرّاء (١) والكسائي (٢) وأبو عبيد (٣) على القطعِ مجازه: فتلك بيوتهم الخاوية فلما قُطع منها الألف واللام نصب (٤) كقوله تعالى: ﴿وَلَهُ الدِّينُ وَاصِبًا﴾ (٥)، وقرأ عيسى بن عمر: (خاوية) بالرفع على الخبر (٦).\n﴿بِمَا ظَلَمُوا﴾ أي: بظلمهم ﴿إِنَّ فِي ذَلِكَ لَآيَةً﴾ لعبرةً ﴿لِقَوْمٍ يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3602>٥٣ </span>- قوله ﷿: ﴿وَأَنْجَيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ (٥٣)﴾\nمن صيحة جبريل ﵇ والخراج الَّذي ظهر بأيديهم.\nقال مقاتل: خرج أول يومٍ على أيديهم مثل الحمصة أحمر ثم أصفرُ من الغدِ ثم أسود اليوم الثالث ثم تفقأت وصاح جبريل ﵇\n_________\n(١) لم أجده عند الفراء.\n(٢) في (ح) من غير واو، وفي (س): وقال الكسائي.\n(٣) في (س)، (ح): وأبو عبيدة، ولم أجدها في مجاز أبي عبيدة.\n(٤) في (س)، (ح): نصبت.\n(٥) النحل: ٥٢.\nانظر: \"معاني القرآن\" للزجاج ٤/ ١٢٥، \"مشكل إعراب القرآن\" لمكي ٢/ ١٥٢، \"البحر المحيط\" لأبي حيان ٧/ ٨٢، \"معجم القراءات\" للخطيب ٦/ ٥٣٤.\n(٦) القراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١١)، \"معجم القراءات\" للخطيب ٦/ ٥٣٤، وقال الخطيب في إعرابها: بالرفع خبر مبتدأ محذوف، هي خاوية، أو خبر عن (تلك)، و(بيوتهم) بدل أو على أنَّه بدل ثانٍ.","vol":"20","page":296},{"text":"في خلال ذلك بهم (١) فخمدوا وكانت (٢) الفرقة المؤمنة الناجية أربعة (٣) آلاف (٤) خرج بهم صالح ﵇ (٥) (فلما (٦) دخلها مات صالح ﵇ فسمي حَضْرمَوت) (٧).\nوقال الضحاك: ثم بنى الأربعةُ آلاف (٨) مدينةً يقالُ لها: حاصورا (٩) وقد مضت القصتان جميعًا (١٠).\n_________\n(١) ساقطة من (ح).\n(٢) في (ح): ودانت.\n(٣) في (س): أربع.\n(٤) في (ح): ألف.\n(٥) ساقطة من (ح)، وجاء مكانها (إلى حضرموت)، وثابتة في (س)، وجاء بعدها (إلى حضرموت).\n(٦) في الأصل: فكما، والمثبت من (س).\n(٧) ما بين القوسين ساقط من (ح)، والأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢١٨، \"البحر المحيط\" لأبي حيان ٧/ ٨٣ عن مقاتل، ولم يرد في \"تفسير مقاتل\"، وذكر المصنف القصة عند تفسير الآية (٧٣) من سورة الأعراف.\nانظر المطبوع ٤/ ٢٥٦ - ٢٥٧.\n(٨) في (ح): ألف.\n(٩) قال ياقوت في \"معجم البلدان\" ٢/ ٢٠٥ - ٢٠٦. حاصورا: بالصاد المهملة وآخره ألف مقصورة وورد بالضاد المعجمة أيضًا بغير ألف في آخره، وقال إنه اسم ماء، وقال: لا أدري أهما موضعان أم أحدهما تصحيف، والأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢١٨، وأبو حيان في \"البحر المحيط\" ٧/ ٨٣.\n(١٠) في المطبوع ٤/ ٢٥٦، [الأعراف: ٧٣] وقال المفسرون: إنه لم يبق من ذرية ثمود سوى صالح ﵇ ومن تبعه، ولم تذكر كُتب التفسير عددهم، وأنهم بنوا مدينة. =","vol":"20","page":297},{"text":"<span data-type=\"title\" id=toc-3603>٥٤ </span>- قوله تعالى: ﴿وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ﴾\nوهي الفعلةُ القبيحةُ الشنيعةُ ﴿وَأَنْتُمْ تُبْصِرُونَ﴾ أنها فاحشةً، وقيل: يرى بعضُكمْ (١) بعضًا، كانوا لا يستترون (٢) عُتُوًا (٣) منهم وتمردًا (٤).\n\n<span data-type=\"title\" id=toc-3604>٥٥ </span>- ﴿أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ بَلْ أَنْتُمْ قَوْمٌ تَجْهَلُونَ (٥٥)﴾.\n\n<span data-type=\"title\" id=toc-3605>٥٦ </span>- ﴿فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا أَخْرِجُوا آلَ لُوطٍ مِنْ قَرْيَتِكُمْ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ (٥٦)﴾\nمن أدبار الرجال، يقولونه استهزاءً منهم (٥).\n\n<span data-type=\"title\" id=toc-3606>٥٧ </span>- قوله تعالى: ﴿فَأَنْجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ قَدَّرْنَاهَا﴾\nقضينا عليها أنها (٦) ﴿مِنَ الْغَابِرِينَ﴾ أي: الباقين في العذاب،\n_________\n= انظر: \"جامع البيان\" للطبري ١٩/ ١٧٥، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤١٧.\n(١) في (س): بعضهم.\n(٢) في (ح): يتسترون.\n(٣) العُتُو: التجبُّر والتكبُّر، والمارد العاتي.\n\"لسان العرب\" لابن منظور ١٥/ ٢٧، (عتا)، \"تاج العروس\" للزبيدي ١/ ٢٢٦٩ (مرد).\n(٤) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٧١، والزمخشري في \"الكشاف\" ٣/ ١٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢١٨، وأبو حيان في \"البحر المحيط\" ٧/ ٨٣، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤١٨.\n(٥) في (ح) بزيادة: (بهم)، والأثر قاله مجاهد كما ذكره الطبري في \"جامع البيان\" ١٩/ ١٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢١٩.\n(٦) في الأصل: أنَّه، وصوبته؛ لأن الكلام عن المرأة، ولم ترد في (ح).","vol":"20","page":298},{"text":"وقال أهلُ المعاني: معنى ﴿قَدَّرْنَاهَا﴾ جعلناها (١) ﴿مِنَ الْغَابِرِينَ﴾ وإنما قالَ ذلكَ؛ لأن جُرْمَها على مقدارِ (٢) جُرْمِهِم فلما كان تقديرها كتقديرهم في الشركِ والرضَى بأعمالهم (٣) القبيحة جرت مجرَاهُم في إنزال العذاب بها.\n\n<span data-type=\"title\" id=toc-3607>٥٨ </span>- ﴿وَأَمْطَرْنَا عَلَيْهِمْ﴾ أي: على شُدّادها (٤)\n﴿مَطَرًا﴾ وهو الحجارة ﴿فَسَاءَ مَطَرُ الْمُنْذَرِينَ﴾.\n\n<span data-type=\"title\" id=toc-3608>٥٩ </span>- قوله تعالى: ﴿قُلِ الْحَمْدُ لِلَّهِ﴾\nقال الفراء: قيلَ (٥) للوطٍ ﵇: ﴿قُلِ الْحَمْدُ لِلَّهِ﴾ على هلاك كفار قومي (٦).\nوقال الباقون: الخطابُ لرسول الله - ﷺ -: و﴿قُلِ الْحَمْدُ لِلَّهِ﴾ على هلاك كفار الأمم الخالية (٧).\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٩٥.\n(٢) ساقطة من (س).\n(٣) في (ح): بأفعالهم.\n(٤) في (ح): وشذادها، بالذال في الأولى، وطُمست في (س)، والشُّذَّاذُ: بالذال في الأولى والثانية وهم: القلالُ والذين لم يكونوا في حيهم ومنازلهم.\n\"القاموس المحيط\" ١/ ٤٢٧ (شذَّ)\n(٥) ساقطة من (س)، ومكانها (خطاب).\n(٦) انظر: \"معاني القرآن\" للفراء ٢/ ٢٩٧.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٧١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٢٠، \"البحر المحيط\" لأبي حيان ٧/ ٨٤، قلتُ وهو الراجح أن يكون الخطاب للنبي - ﷺ -؛ لأن القرآن أنزل عليه.","vol":"20","page":299},{"text":"وقال مقاتل: على ما علمك هذا الأمر (١)، والآخرون: على جميع نعمه (٢).\n﴿وَسَلَامٌ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى﴾ لرسالاته وهمُ الأنبياء (٣) ﵈ عن مقاتل (٤) دليله قوله تعالى: ﴿وَسَلَامٌ عَلَى الْمُرْسَلِينَ (١٨١)﴾ (٥).\n[٢٠٩٨] أخبرنا عبد الله بن حامد (٦)، أنا العبيدي (٧)، نا أحمد بن نجدة (٨)، نا الحمانيّ (٩)، نا الحكم بن ظهير (١٠)، عن السدي (١١)، عن أبي (١٢) مالك (١٣)، عن ابن عباس، ﴿وَسَلَامٌ عَلَى\n_________\n(١) انظر: \"تفسير مقاتل\" ٣/ ٣١٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٦/ ١٧١، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤١٨.\n(٣) في (س) بزيادة: المرسلون.\n(٤) انظر: \"تفسير مقاتل\" ٣/ ١٣١، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٢٠، ونسبه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤١٨ لعبد الرحمن بن زيد بن أسلم.\n(٥) الصافات: ١٨١.\n(٦) الوزان، لم يذكر بجرح أو تعديل.\n(٧) أحمد بن محمد بن يحيى، قال الخليلي: ثقة مأمون.\n(٨) أبو الفضل الهروي، كان من الثقات.\n(٩) يحيى بن عبد الحميد، الحماني، حافظ إلا أنَّه متهم بسرقة الأحاديث.\n(١٠) كذا في (س) وهو الصواب، وفي الأصل، (ح): طهر، وهو الفزاري أبو محمد، متروك، رمي بالرفض، واتهمه ابن معين.\n(١١) إسماعيل بن عبد الرحمن بن أبي كريمة السدي، صدوق يهم، ورمي بالتشيع.\n(١٢) في (ح) ورد على الخطأ: ابن.\n(١٣) غزوان الغفاري، أبو مالك الكوفي، مشهور بكنيته، ثقة.","vol":"20","page":300},{"text":"عِبَادِهِ الَّذِينَ اصْطَفَى﴾ قال (١): أصحاب محمدٍ - ﷺ - (٢).\n[٢٠٩٩] (وأخبرني عبد الرحمن بن (إبراهيم بن) (٣) محمد العدل (٤) بقراءتي عليه، أخبرني عبد الله بن محمد بن مسلم (٥)، فيما أجازَه لي أنَّ محمد بن إدريس (٦)، حدثهم نا الحميدي (٧)، قال: سمعت سفيان (٨)، سُئِل عن ﴿عِبَادِهِ الَّذِينَ اصْطَفَى﴾ قال: هم أصحاب محمد - ﷺ - (٩) (١٠).\n_________\n(١) في (س) زيادة: هم.\n(٢) [٢٠٩٨] الحكم على الإسناد:\nفيه الحكم بن ظهير، متروك، والحماني متهم بسرقة الأحاديث.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٠٦ من طريق الحكم بن ظهير، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٣٨٨ لابن أبي شيبة، وعبد بن حميد، والبزار، وابن المنذر.\n(٣) من (ج).\n(٤) أبو الحسن المزكي، ثقة.\n(٥) أبو بكر الإسفراييني، حافظ حجة مجود.\n(٦) محمد بن إدريس بن عمر، أبو بكر، المكي، وراق الحميدي، قال أبو حاتم الرازي: سمعتُ منه بمكة، وهو صدوق، وذكره ابن حبان في \"الثقات\" وقال: مستقيم الأمر في الحديث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٥٤، \"الثقات\" لابن حبان ٩/ ١٣٧.\n(٧) عبد الله بن الزبير بن عيسى القرشي، أبو بكر، ثقة، حافظ.\n(٨) سفيان بن عيينة، ثقة، حافظ، فقيه، إمام حجة.\n(٩) ما بين القوسين ساقط من (س).\n(١٠) [٢٥٩٩] الحكم على الإسناد:\nرجاله ثقات. =","vol":"20","page":301},{"text":"وقال الكلبي: هم أمةُ محمدٍ - ﷺ - اصطفاهم الله تعالى لمعرفته وطاعته (١)، ثم قال تعالى إلزامًا للحجة: ﴿آللَّهُ﴾ (٢) بهمزةٍ ممدودةٍ وكذلك كل استفهامٍ لقيته (٣) ألف وصلٍ مثل قوله تعالى: ﴿آلذَّكَرَيْنِ﴾ ﴿آلْآنَ﴾ جُعلت المدة علمًا بين الاستفهام والخبر ومعنى الآية: آلله الَّذي صنع هذِه الأشياء ﴿خَيْرٌ أَمَّا يُشْرِكُونَ﴾ من الأصنامِ، وقرأ عاصمٌ وأهلُ البصرة (٤) بالياء (٥)، الباقون: بالتاء (٦)، وكان النبي - ﷺ - إذا قرأ هذِه الآية قال: \"بل الله خير وأبقى وأجلُّ وأكرم\" (٧).\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ٢ بإسناد حسن، وأبو نعيم في \"حلية الأولياء\" ٧/ ٧٧، وابن عساكر في \"تاريخ دمشق\" ٨/ ٣٦١، ٢٣/ ٤٦٣.\n(١) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٢٠.\n(٢) بزيادة بعدها في (س): وهي (القراءة).\n(٣) في (س): أثبت.\n(٤) وهم أبو عمرو ويعقوب واليزيدي، والحسن.\n(٥) أي: (يشركون) بياء الغيبة.\n(٦) بتاء الخطاب (تشركون)، والقراءة متواترة، دل على ذلك قول الشاطبي: وأما يُشْرِكُونَ نَدٍ حَلَا، حيث أخبر بتاء الخطاب.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٣، \"التيسير\" للداني (١٦٨)، \"البحر المحيط\" لأبي حيان ٧/ ٨٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٨، \"معجم القراءات\" للخطيب ٦/ ٥٣٨.\n(٧) أخرجه البيهقي في \"شعب الإيمان\" ٢/ ٣٧٢ (٢٥٨٢)، وأورده السيوطي في \"الدر المنثور\" ٨/ ٦٩٨ - ٦٩٩ ونسبه لغيره، وهو ضعيف من طريق جابر الجعفي =","vol":"20","page":302},{"text":"<span data-type=\"title\" id=toc-3609>٦٠ </span>- قوله تعالى: ﴿أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ﴾\nقال أبو حاتم: فيه إضمار كأنَّه قال: آلهتكُم خيرٌ أمن (١) ﴿خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ لَكُمْ مِنَ السَّمَاءِ مَاءً فَأَنْبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ﴾ بساتين جمع حديقة.\nقال الفراء: الحديقة البستان المُحاطُ عليه فإن لم يكن عليه حائطٌ فليس بحديقةٍ ﴿ذَاتَ بَهْجَةٍ﴾ حسن (٢).\n﴿مَا كَانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَهَا﴾ وهو (ما) النفي يعني: ما قدرتُم عليه ﴿أَإِلَهٌ مَعَ اللَّهِ﴾ يُعينه على ذلك ثم قال: ﴿هُمْ قَوْمٌ يَعْدِلُونَ﴾ يشركون.\n\n<span data-type=\"title\" id=toc-3610>٦١ </span>- قوله تعالى: ﴿أَمَّنْ جَعَلَ الْأَرْضَ قَرَارًا﴾\nلا تميدُ بأهلها ﴿وَجَعَلَ خِلَالَهَا﴾ وسطها ﴿أَنْهَارًا﴾ تطّردُ بالمياه ﴿وَجَعَلَ لَهَا رَوَاسِيَ﴾ جبالًا ثوابت ﴿وَجَعَلَ بَيْنَ الْبَحْرَيْنِ﴾ العذب والمالح ﴿حَاجِزًا﴾ مانعًا لئلا يختلط ولا يبغي أحدهما على صاحبه (٣).\n_________\n= وهو ضعيف رافضي، وهو حديث دعاء ختم القرآن المشهور عن علي بن الحسين عن النبي - ﷺ -.\n(١) في (ح): أم الَّذي.\n(٢) في (ح): ذات حسن، وانظر \"معاني القرآن\" للفراء ٢/ ٢٥٦.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٧٢ - ١٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٢٢، والنسفي في \"مدارك التنزيل\" ٣/ ٢١٨، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٢١، وزاد السيوطي في \"الدر المنثور\" ١١/ ٣٩٥ نسبته لعبد ابن حميد عن قتادة، وأورده الشوكاني في \"فتح القدير\" ٤/ ١٨١.","vol":"20","page":303},{"text":"وقيل: أراد الجزائر (١) ﴿أَإِلَهٌ مَعَ اللَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-3611>٦٢ </span>- قوله تعالى: ﴿أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ﴾ (٣)\nأي: المجهود عن ابن عباس (٤).\nوقال السدي: المضطّر الَّذي لا حول له ولا قوة (٥).\nوقال (٦) ذو النون: هو الَّذي قطع العلائق عمّا دون الله تعالى (٧) أبو حفص (٨) وأبو عثمان النيسابوري (٩): هو المفلس (١٠).\n_________\n(١) قلتُ: لعله يقصد بذلك الجزائر التي في البحر، وهذا المعنى بعيد، والله أعلم.\n(٢) جاء بعدها في (ح) زيادة في الحاشية وهي: توحيده؛ تمت، جلالين.\nانظر: \"تفسير الجلالين\" (٥٠٢).\n(٣) المضطر هو: قال أبو حيان في \"البحر المحيط\" ٧/ ٨٥: اسم مفعول، وهو الَّذي أحوجه مرضٌ، أو فقرٌ، أو حادث من حوادث الدهر إلى الالتجاء إلى الله والتضرع إليه، فيدعوه لكشف ما اعتراه من ذلك وإزالته عنه.\n(٤) انظر: \"روح المعاني\" للألوسي ٢٠/ ٦، \"معالم التنزيل\" للبغوي ٦/ ١٧٣، \"الكشاف\" للزمخشري ٣/ ١٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٢٢، \"إرشاد العقل السليم\" لأبي السعود ٤/ ٢٧٤، \"البحر المحيط\" لأبي حيان ٧/ ٨٥، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٢١، \"فتح القدير\" للشوكاني ٤/ ١٨٢.\n(٥) انظر المراجع السابقة.\n(٦) من (س).\n(٧) نسبه أبو عبد الرحمن السلمي لابن عطاء.\nانظر: \"حقائق التفسير\" للسلمي ب/ ٢٣٤، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ١٩٩ من غير أن ينسبه.\n(٨) في (ح): أبو جعفر، وهو: عمرو بن سلم النيسابوري، أبو حفص.\n(٩) في (ح): النيسابوريان.\n(١٠) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٢٣، والمضطر: هو ذو =","vol":"20","page":304},{"text":"[٢١٠٠] وسمعت أبا القاسم الحسن (١) بن محمد (٢)، يقول: سمعت أبا نصر منصور بن عبد الله الأصبهاني (٣)، يقول: سمعت أبا الحسن (عمر بن واصل) (٤) العنبري (٥)، يقول: سمعت سهل بن عبد الله التستري (٦)، يقول: ﴿الْمُضْطَرَّ﴾ الَّذي إذا رفع يديه إلى الله ﷿ داعيًا لم يكن له وسيلة من طاعة قدّمها (٧).\n﴿وَيَكْشِفُ السُّوءَ﴾ الضر ﴿وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ﴾ سكانها يهلك\n_________\n= الضرورة، أي: الحالة المحوجة إلى الأشياء العسرة الحصول، ويُنَبهُ ﷾ في هذِه الآية أن الله سبحانه هو المدعو عند الشدائد، المرجو عند النوازل؛ كما قال تعالى: ﴿ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ﴾.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٢١، \"التحرير والتنوير\" للطاهر بن عاشور ١/ ٣٠٩١.\n(١) من (ح)، وهي في (س) مطموسة.\n(٢) في (ح) بزيادة: الباني، وهو ابن حبيب السدوسي، قيل: كذبه الحاكم.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) من (ح).\n(٥) في الأصل: (العنزي) والمثبت في (س)، (ح). وهو أبو الحسن الصوفي، قال الذهبي: اتهمه الخطيب بالوضع.\n(٦) صوفي زاهد.\n(٧) [٢١٠٠] الحكم على الإسناد:\nفيه عمر بن واصل، متهم بالوضع، وشيخ المصنف تكلم فيه الحاكم، وشيخه لم يذكر بجرح أو تعديل.\nالتخريج:\nالأثر لم أجده مسندًا عند غير المصنف، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٢٣ عن سهل.","vol":"20","page":305},{"text":"قرنًا وينشئ آخرين ﴿أَإِلَهٌ مَعَ اللَّهِ قَلِيلًا مَا تَذَكَّرُونَ﴾ (قرأ أبو عمرو وهشام (١) (٢) بالياء (٣) الباقون (٤) بالتاء (٥» (٦).\n\n<span data-type=\"title\" id=toc-3612>٦٣ </span>- قوله تعالى: ﴿أَمَّنْ يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ﴾\nإذا سافرتم ﴿وَمَنْ يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ﴾ قدّام المطر (٧) ﴿أَإِلَهٌ مَعَ اللَّهِ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ﴾.\n_________\n(١) ويعقوب والحسن والأعمش وابن ذكوان عن ابن عامر.\n(٢) انظر: \"معرفة القراء\" للذهبي ١/ ٩٥، \"غاية النهاية\" لابن الجزري ٢/ ٣٥٤، \"تقريب التهذيب\" لابن حجر ٥٧٣/ ٧٣٠٣.\n(٣) (يذكرون) بالياء، وتشديد الذال، وأصله يتذكرون فأدغمت التاء بالذال.\n(٤) وهم الكسائي وحمزة وحفص، وخلف.\n(٥) وتخفيف الذال، على حذف إحدى التاءين، والقراءتان متواترتان، قال الشاطبي: (قَبْلَهُ يَذْكَرُونَ لَهُ حُلَا) أخبر أن المشار إليهم باللام والحاء في قوله (له حلا) وهما أبو عمرو وهشام، وقرءأ بياء الغيبة، فتعين للباقين: القراءة بالتاء. انظر: \"السبعة\" لابن مجاهد (٤٨٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٤٣٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٤، \"التيسير\" للداني (١٦٨)، \"لحجة\" لابن زنجلة (٥٣٤)، \"البحر المحيط\" لأبي حيان ٧/ ٨٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٣٢، \"معجم القراءات\" للخطيب ٦/ ٥٤١.\n(٦) ما بين القوسين ساقط من (س)، (ح).\n(٧) في (ح) مكانها (المضطر)، وقال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٢٤، في معناها: أي بين يدي السحاب الَّذي فيه مطر يغيث الله به عباده المجدبين.","vol":"20","page":306},{"text":"<span data-type=\"title\" id=toc-3613>٦٤ </span>- قوله تعالى: ﴿أَمَّنْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ﴾\nالبعث (١) ﴿وَمَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ﴾ المطر (٢) والنبات ﴿أَإِلَهٌ مَعَ اللَّهِ قُلْ هَاتُوا بُرْهَانَكُمْ﴾ حجّتكم على قولكم إن مع الله إلهًا آخر ﴿إِنْ كُنْتُمْ صَادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-3614>٦٥ </span>- قوله تعالى: ﴿قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ﴾ (٣)\nنزلت في المشركين حسين (٤) سألوا رسول الله - ﷺ - عن وقت قيام الساعة (٥).\nقال الفراء: وإنما رفع ما بعد (إلّا)، لأن قبلها جحدٌ كما تقول: ما ذهب أحدٌ إلَّا أبوك (٦) ﴿وَمَا يَشْعُرُونَ أَيَّانَ﴾ متى ﴿يُبْعَثُونَ﴾ قالت: عائشة - ﵁ -: مَن زعم أنّه يعلم ما في غد فقد أعظم الفرية والله ﷿\n_________\n(١) من (س)، (ح).\n(٢) من (س)، (ح).\n(٣) في حاشية (س) ورد التالي: (إلَّا الله)، قال أبو إسحاق هذا بدل مِنْ (مَنْ) والمعنى: قل لا يعلم أحدًا الغيب إلَّا الله، قال: ومن نصب، نصب على الاستثناء يعني: في الكلام، قال أبو جعفر: وسمعته يحتج بهذِه الآية على من صدّق منجمًا، وقال: أخاف أن يكفر بعموم هذِه الآية. وقد ذكره القرطبي عن النحاس ١٣/ ٢٢٦.\n(٤) من (ح).\n(٥) ذكره الطبري في \"جامع البيان\" ٢٠/ ٥ ولم يسنده، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٧٣، والزمخشري في \"الكشاف\" ٣/ ١٥٦، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٦٧، والنسفي في \"مدارك التنزيل\" ٣/ ٢١٩.\n(٦) انظر: \"معاني القرآن\" ٢/ ٢٩٨.","vol":"20","page":307},{"text":"يقول: ﴿قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ﴾ (١).\n[٢١٠١] أخبرنا أبو زكريا الحربي (٢) (٣)، أنا أبو (٤) حامد الأعمشي (٥)، نا عليّ بن خشرم (٦)، نا الفضل بن موسى (٧)، عن رجل قد سمّاه، قال: كان عند الحجّاج بن يوسف (٨) منجِّم (٩) فأخذَ الحجاجُ حصيات بيده قد عرف عددها فقال للمنجّم: كم في يدي؟ فحسب فأصاب المنجم (١٠)، ثم أغفله الحجاج فأخذ حصيات لم يعدهن، فقال للمنجم: كم في يدي؟ فحسب وحسب، فأخطأ ثمَّ\n_________\n(١) قول عائشة هذا قطعة من حديث طويل، أخرج البخاري جزءا منه، باب إذا قال أحدكم آمين والملائكة في السماء فوافقت إحداهما الأخرى غفر له ما تقدم من ذنبه (٣٠٦٢)، وأخرجه مسلم، كتاب الإيمان، باب معنى قوله ﷿ ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ وهل رأى النبي - ﷺ - ربه ليلة الإسراء (١٧٧).\n(٢) في (ح): الحري.\n(٣) يحيى بن إسماعيل بن يحيى بن زكريا بن حرب، عالم متفنن، من أهل الصدق والأمانة.\n(٤) سقطت من (ح).\n(٥) أحمد بن حمدون الأعمشي النيسابوري، إمام حافظ، ثبت مصنف.\n(٦) المروزي، ثقة.\n(٧) السيناني، أبو عبد الله المروزي، ثقة، ثبت، وربما أغرب.\n(٨) الثقفي، الأمير الشهير، الظالم المبير، وقع ذكره وكلامه في الصحيحين وغيرهما، وليس بأهل أن يُروى عنه.\n(٩) المُنَجّم: الَّذي ينظر في النجوم يحسب مواقيتها وسيرها.\n\"لسان العرب\" لابن منظور ١٢/ ٥١٧.\n(١٠) سقطت من (ح).","vol":"20","page":308},{"text":"حسب أيضًا فأخطأ، فقال: أيها الأمير أظنك لا (١) تعرف عددها (٢) في يدك قال: فما الفرق بينهما؟ قال: إنَّ ذلك أحصيتَه فخرج من حدِّ الغيب، فحسبت فأصبت، وإن هذا لم تعرف عدتها فصار غيبًا ولا يعلم الغيب إلا الله ﷿ (٣).\n\n<span data-type=\"title\" id=toc-3615>٦٦ </span>- قوله تعالى: ﴿بَلِ ادَّارَكَ﴾\nاختلف القرّاء فيه: فقال (٤) ابن عباس: (بلى) بإثبات (٥) الياء ﴿أدارك﴾ بفتح الألف وتشديد الدال (٦) ...\n_________\n(١) في (ح): ما.\n(٢) في (ح): عدد ما.\n(٣) [٢١٠١] الحكم على الإسناد:\nفيه جهالة الرجل شيخ الفضل.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٢٩٠، ١٣/ ٢٢٦.\n(٤) في (س)، (ح): فقرأ.\n(٥) في (ح): بإثبات.\n(٦) وهكذا ضبطها الطبري في \"جامع البيان\" ٢٠/ ٦ - ٧، وأمَّا ابن جني في \"المحتسب\" ٢/ ١٨٦ فضبطها بفتح الهمزة وبعدها مد، وسكون الدال بعدها (آدْرك)، ووجهها بأن (بلى) كأنها جواب، وذلك أنَّه قال: ﴿قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ﴾ فكأن قائلًا قال: ما الأمر كذلك، فقيل له: بلى، ثم استؤنف، فقيل (أدارك عِلْمُهُمْ في الآخِرَةِ)، وذكرها أبو حيان في \"البحر المحيط\" بأنها رواية عن ابن عباس ٧/ ٨٨، وأما الرواية التي في الأصل (بلى ادّارَك) وردت عن ابن عباس وأخرجها الطبري في \"جامع البيان\"، وإسناده من حديث شعبة عن أبي حمزة عن ابن عباس، وهي قراءة شاذة؛ لأنها تخالف رسم =","vol":"20","page":309},{"text":"على الاستفهام (١).\nوروى شعبة (٢)، عن أبي حمزة (٣) قال: قال لي (٤) ابن عباس (٥) في (٦) هذِه الآية (٧) (بلى أدارك علمهم في الآخرة) (٨) أي: لم يُدْرِكْ (٩).\n_________\n= المصحف، قال الطبري في \"جامع البيان\" ٢٠/ ٦ - ٧: فأما القراءة التي ذكرت عن ابن عباس فإنها وإن كانت صحيحة المعنى والإعراب فخلاف لما عليه مصاحف المسلمين، وذلك أن في (بلى) زيادة ياء في قراءته ليست في المصاحف، وهي مع ذلك قراءة لا نعلمها قرأ بها أحدٌ من قراء الأمصار.\n(١) في (س) زيادة: علمهم في الآخرة.\n(٢) شعبة بن الحجاج، أبو بسطام، الواسطي، البصري، ثقة حافظ متقن، أمير المؤمنين في الحديث.\n(٣) عمران بن أبي عطاء الأسدي، أبو حمزة، القصاب الواسطي، قال أحمد: ليس به بأس، صالح الحديث، وقال ابن معين: ثقة، وقال أبو زرعة: بصري لين، وقال أبو حاتم والنسائي: ليس بالقوي، وقال الحافظ صدوق له أوهام. انظر: \"الجرح والتعديل\" ٦/ ٣٠٢، \"الثقات\" لابن حبان ٥/ ٢١٨، \"تهذيب الكمال\" ٢٢/ ٣٤٢، \"التقريب\" (٥١٦٣)، قال أحمد: ليس به بأس، صالح.\n(٤) من (س)، (ح).\n(٥) صحابي مشهور.\n(٦) سقط من (س).\n(٧) سقطت من (س)، وجاء بعدها في (ح): نفي.\n(٨) سقطت من (ح).\n(٩) الحكم على الإسناد:\nأبو حمزة القصاب، له أوهام.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ٧، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٣٩٥ لأبي عبيد في \"فضائل القرآن\"، وابن المنذر، وذكره الخطيب في =","vol":"20","page":310},{"text":"قال الفرّاء: وهو وجه حسن (١) جيد كأنّه وجهه إلى الاستفهام (٢) بالمكذبين بالبعث كقولك للرِّجُل تكذّبه: بلى لعَمري لقد أدركت السَلَفَ، فأنت تروي ما لا أروي. وأنت تكذِّبه (٣)، وقرأ الحسن ويحيى بن وثاب والأعمش وشيبة ونافع وعاصم وحمزة والكسائي وابن عامر (٤) (بَلِ ادَّارَكَ) بكسر اللام وتشديد الدال (٥)، أي: تدارك\n_________\n= \"معجم القراءات\" ٦/ ٥٤٨، ونقل عن النحاس قوله: وإسناده صحيح، هو من حديث شعبة عن أبي حمزة، عن ابن عباس، ونقله القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٢٦، والفراء في \"معاني القرآن\" ٢/ ٢٩٩، والزجاج في \"معاني القران\" ٤/ ١٢٧.\n(١) سقطت من (ح)، وهي مثبتة عند الفراء.\n(٢) في (س)، (ح): الاستهزاء، كما عند الفراء.\n(٣) انتهى قول الفراء. انظر: \"معاني القرآن\" ٢/ ٢٩٩.\n(٤) ساقطة من (س)، (ح).\n(٥) القراءة متواترة، قال الشاطبي:\nوشَدِّدْ وَصِلْ وامْدُدْ بَلِ إدَّارَكَ الَّذي ... ذكا ... ... ... ... ... ... ... ...\nأخبر أن المشار إليهم بالألف والذال من (الَّذي ذكا) وهم الكوفيون ونافع وابن عامر قرءوا بتشديد الدال ومدّهِ، ووصل الهمزة قبله ويلزم من قراءتهم كسر لام (بل) لالتقاء الساكنين، فتعين لابن كثير وأبي عمرو القراءة بقطع الهمزة، وتخفيف الدال وسكونها، ويلزم من قراءتهم القصر وسكون لام (بل)، وتوجيه القراءة كما قال الزجاج في \"معاني القرآن\" ٤/ ١٢٧ - ١٢٨: والقراءة الجيدة ادَّارك على معنى تدارك فتصير دالًا ساكنةً فلا يُبتدأُ بها، فتأتي بألف الوصل لتصل إلى التكلم بها وإذا وقفت على (بل) وابتدأت قلتُ: إدَّارك، فإذا وصلت كسرتَ اللام في (بل) لسكونها وسكون الدال.\nوانظر: \"السبعة\" لابن مجاهد (٤٨٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٤، =","vol":"20","page":311},{"text":"وتتابع ﴿عِلْمُهُمْ فِي الْآخِرَةِ﴾ هل هي كائنة أم لا؟ وتصديق هذِه القراءة أنها في حرف أُبيّ (أم تدارك علمهم في الآخرة) (١) والعرب تضع (بل موضع أم) (٢)، و(أم) موضعَ (بل) إذا كان في أول الكلام استفهام (٣)، كقول الشاعر:\nفواللهِ ما أَدري أسلمى تقَوَّلَتْ (٤) ... أم القوم أم كلٌّ إليَّ حبيبُ (٥)\nأي: بل كلٌّ (٦) ومعنى الكلام هل تتابع علمهم بذلك (٧) في الآخرة، أي: لم يتتابع فضلّ وغاب علمهم به فلم يبلغوه ولم\n_________\n= \"التيسير\" للداني (١٦٨)، \"البحر المحيط\" لأبي حيان ٧/ ٨٧، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٣٣، \"معجم القراءات\" للخطيب ٦/ ٥٤٥.\n(١) ذكر ابن جني أن أُبيًا رضي الله قرأ: (بل تدارك)، ثم بيَّن أن (تدارك) هي أصل قراءة من قرأ: ﴿ادَّارَكَ﴾؛ لأنها في الأصل (تدارك) ثم أدغمت التاء في الدال؛ لأنها أختها في المخرج، فقُلِبت إلى لفظها، وسكنت وأدغمت فيها واحتيج إلى ألف الوصل لسكون الدال بعدها، مثل قوله تعالى: ﴿قَالُوا اطَّيَّرْنَا بِكَ﴾ -[النمل: ٤٧]-ا. هـ، والقراءة شاذة. \"المحتسب\" ٢/ ١٤٣، \"مختصر في شواذ القرآن\" لابن خالويه (١١١).\n(٢) من (س)، (ح)، وهي كذلك عند الفراء، ولم ترد في الأصل.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٢٩٩، \"لسان العرب\" لابن منظور ١٠/ ٤٢١.\n(٤) رُوي (تغولت) بدلًا من (تقولت)، (أم النوم) بدلًا من (أم القوم).\n(٥) انظر البيت في \"معاني القرآن\" للفراء ٢/ ٢٩٩، \"محاضرات الأدباء\" للراغب الأصفهاني ٣/ ١٠٠، ولم ينسب لقائل، وفي \"لسان العرب\" لابن منظور ١٠/ ٤٢١ نسبه للفراء.\n(٦) زيادة (إليَّ حبيب) من مصادر التخريج.\n(٧) ساقطة من (ح).","vol":"20","page":312},{"text":"يدركوه، لأن في الاستفهام ضربًا من الجحد، وقرأ أبو جعفر ومجاهد وحميد وابن كثير وأبو عمرو (١) (بَل أدْرَكَ) (٢) من الإدْراك أي: لم يُدْرِك علمهم علم الآخرة (٣).\nوقال مجاهد: معناه يُدرِك علمهم في الآخرة، ويعلموها (٤) إذا عاينوها حين لا (٥) ينفعهم علمهم (٦)، لأنهم كانوا في الدنيا مكذّبين، وقيل: بل ضلَّ وغاب علمهم في الآخرة فليس لهم فيها علم (٧)، ويقال: اجتمع علمهم في الآخرة أنها كائنة وهم في شك من وقتهم (٨) ﴿بَلْ هُمْ فِي شَكٍّ مِنْهَا بَلْ هُمْ مِنْهَا عَمُونَ﴾ أي: جهلة\n_________\n(١) وكذا يعقوب.\n(٢) على وزن أفعل بهمزة واحدة مقطوعة، وسكون الدال مخففة بلا ألف، والقراءة متواترة كما سبق، وقال في \"لسان العرب\" لابن منظور ١٠/ ٤٢١: أدرك: فَنِيَ. انظر: \"السبعة\" لابن مجاهد (٤٨٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٤، \"التيسير\" للداني (١٦٨)، \"الحجة\" لابن زنجلة (٥٣٥)، \"البحر المحيط\" لأبي حيان ٧/ ٨٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٢٩.\n(٣) انظر: \"معاني القراءات\" للأزهري (٣٦٠).\n(٤) في (س): ويعلمونها.\n(٥) في (ح): لم.\n(٦) أخرجه عن مجاهد الطبري في \"جامع البيان\" ٢٠/ ٧، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٣٩٥ للفريابي وابن أبي شيبة، وعبد بن حميد وابن المنذر عن مجاهد في قوله تعالى: ﴿بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ﴾ قال: أم أدْرك علمهم.\n(٧) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٢٧.\n(٨) في (س): وقتها، وهذا المعنى ذكره أبو منصور في \"معاني القراءات\" (٣٦٠) عن =","vol":"20","page":313},{"text":"واحدُها عمٍ (١)، وقرأ سليمان بن يسار، وعطاء بن يسار (بل أدْرَك) غير مهموز (٢)، وقرأ ابن مُحَيْصن (٣) (بل ءآدْرك) (٤) على الاستفهام أي: لم يُدرك، وجملة (٥) القول فيه (٦) أن الله تعالى أخبر رسوله - ﷺ - إذا بعثوا يوم القيامة يستوي علمهم بالآخرة وما وعدوا فيه (٧) من الثواب والعقاب وإنْ كانت علومهم مختلفة في الدنيا وإن كانوا في شكّ من أمرها بل جاهلين بها.\nوسمعت بعض العلماء يقول في هذِه الآية: إن حكمها ومعناها: لو أدْرك علمهم في الآخرة ما هم في شك منها حيث هم منها عمون على تعاقب الحروف.\n_________\n= السدي.\n(١) انظر: \"لسان العرب\" لابن منظور ١٥/ ٩٥، وزاد: كل ما ذكره الله ﷿ في كتابه فذَمَّهُ فإنما يريد عَمَى القلب.\n(٢) أي: بحذف الهمزة ونقل حركتها إلى اللام والدال خفيفة، وهي قراءة عن ورش راوي نافع، وهي متواترة.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ٨٧، \"معجم القراءات\" للخطيب ٦/ ٥٤٦.\n(٣) ومعه الحسن وأبو رجاء وقتادة.\n(٤) القراءة شاذة، وقال الخطيب في ضبطها: (بل آدْرَك)، بمدة بعد همزة الاستفهام، وأصله (أأدرك) فقلبت الثانية ألفًا تخفيفًا كراهة الجمع بين همزتين.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ٨٧، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٩٩، \"معجم القراءات\" للخطيب ٦/ ٥٤٧.\n(٥) في (ح) زيادة: هذا.\n(٦) في (ح): عنه.\n(٧) في (ح): فيها.","vol":"20","page":314},{"text":"<span data-type=\"title\" id=toc-3616>٦٧ </span>- ﴿وَقَالَ الَّذِينَ كَفَرُوا﴾\nيعني: مشركي مكة ﴿أَإِذَا كُنَّا﴾ (قرأ نافع (١) بهمزة واحدة على الخبر، الباقون على الاستفهام) (٢) ﴿تُرَابًا وَآبَاؤُنَا أَئِنَّا﴾ (وقرأ حمزة والكسائي (٣) إننا لمخرجون بنونين) (٤) ﴿لَمُخْرَجُونَ﴾ من (٥) قبورنا أحياء (٦).\n\n<span data-type=\"title\" id=toc-3617>٦٨ </span>- ﴿لَقَدْ وُعِدْنَا هَذَا﴾ البعث (٧) ﴿نَحْنُ وَآبَاؤُنَا مِنْ قَبْلُ﴾\n_________\n(١) وأبو جعفر، والقراءة متواترة.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٦)، \"التيسير\" للداني (١٦٩)، \"البحر المحيط\" لأبي حيان ٧/ ٨٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٣، \"البدور الزاهرة\" للنشار (٢٣٧).\n(٢) ما بين القوسين سقط من (س)، (ح).\n(٣) الَّذي وقفت عليه أن ابن عامر والكسائي هما اللذان يقرآن بهذا الوجه، دل على ذلك قول الشاطبي في سورة الرعد: سوى العنكبوت وَهْوَ في النمل كُن رضا وزاداه نونًا إننا عنهما اعتلا حيث أخبر الناظم أن المشار إليهم بالكاف والراء في قوله: (كن رضا) وهما ابن عامر والكسائي قرآ ثاني النمل با لإخبار، ثم قال: (وزاداه نونًا)، أي: زاد ابن عامر والكسائي الثاني من النمل نونًا فقرآ (إننا) بنونين.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٥٣)، \"التيسير\" للداني (١٠٦)، \"سراج القارئ\" لابن القاصح (٢٦٣).\n(٤) ما بين القوسين سقط من (ح).\n(٥) في الأصل: عن، والمثبت من (ح).\n(٦) من (س)، (ح).\n(٧) ساقطة من (س).","vol":"20","page":315},{"text":"(أي: من قبل محمد - ﷺ -) (١) وليس ذلك بشيء ﴿إِنْ هَذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ﴾ أحاديثهم وأكاذيبهم التي كتبوها (٢).\n\n<span data-type=\"title\" id=toc-3618>٦٩ </span>- ﴿قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ (٦٩)﴾ (٣).\n\n<span data-type=\"title\" id=toc-3619>٧٠ </span>- قوله تعالى: ﴿وَلَا تَحْزَنْ عَلَيْهِمْ﴾\nأي: على تكذيبهم إياك وإعراضهم عنك ﴿وَلَا تَكُنْ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ﴾ (٤) نزلت في المستهزئين الذين اقتسموا (٥) عقاب (٦) مكة وقد مضت قصتهم (٧).\n_________\n(١) ما بين القوسين سقط من (س)، (ح).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٧٥.\n(٣) ورد في هامش (ح): بإنكاره وهي إهلاكهم بالعذاب، تمت، جلالين. انظر: \"تفسير الجلالين\" ١/ ٥٠٣.\n(٤) الضيق ضد السعة، ويقال: الضيق، وهو: الشك يكون في القلب من قوله تعالى: ﴿وَلَا تَكُنْ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ﴾. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٠٠)، \"لسان العرب\" لابن منظور ١٠/ ٢٥٨.\n(٥) في الأص: أقسموا، والمثبت من (س)، (ح).\n(٦) في (س): أعقاب، والصواب عِقاب كما في الأصل، ومفرده العقبة: وهي المرقى الصعب من الجبال. انظر: \"المعجم الوسيط\" ٢/ ٦١٣.\n(٧) النحل: ١٢٧، والحجر في قوله تعالى: ﴿كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ (٩٠) الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ (٩١)﴾ ويقصد المصنف ﵀ بذلك ما ذكره في هذِه الآية في سورة الحجر: ٩٠ - ٩١، ويشيرُ إلى الَّذي فعله اليهود والنصارى: جَزّءوا القرآن فآمنوا ببعض وكفروا ببعض، وقال الفراء: والمقتسمون رجال من أهل مكة بعثهم أهل مكة على عقابها -أي: جبالها- أيام الحج، فقالوا: كاهن، وقالوا لبعضهم: قولوا: ساحر، ولبعضهم: يفرق بين الاثنين ولبعضهم قولوا: =","vol":"20","page":316},{"text":"<span data-type=\"title\" id=toc-3620>٧١ </span>- ﴿وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (٧١)﴾.\n\n<span data-type=\"title\" id=toc-3621>٧٢ </span>- قوله تعالى: ﴿قُلْ عَسَى أَنْ يَكُونَ رَدِفَ لَكُمْ﴾ (١)\nأي: دنا وقرب لكم (٢)، وقيل: معكم (٣)، وقال ابن عباس: حضركم، والمعنى: ردفكم فأدخل اللام فيه (٤) كما أدخل في قوله: ﴿قَوْمَهُ سَبْعِينَ﴾ (٥) و﴿لِلرُّؤْيَا تَعْبُرُونَ﴾ (٦) وقد مضت هذِه المسألة.\n_________\n= مجنون، فأنزل الله ﵎ بهم خِزيًا فماتوا أو خمسة منهم شرَّ ميتة فسموا المقتسمين، لأنهم اقتسموا طُرُق مكة.\nانظر: \"معاني القرآن\" للفراء ٢/ ٩١ - ٩٢.\n(١) الرِّدْفُ: ما تبع الشيء، وكل شيء تبع شيئًا فهو رِدْفُهُ، ويقال: رَدِفَهُ، إذا تبعه واقترب منه وجاء في أثره. \"لسان العرب\" لابن منظور ٩/ ١٤٤، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٩٣).\n(٢) أخرجه الطبري عن ابن عباس ٢٠/ ٩ بلفظ: اقترب لكم، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٣٠ بلفظ المصنف، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٦٩ بلفظ: قرب وأزف، \"البحر المحيط\" لأبي حيان ٧/ ٩٠، ولم ينسبوه، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٢٨، ونسبه لابن عباس، ومجاهد والضحاك وعطاء الخراساني، والسدي وقتادة، وعزاه ابن حجر في \"تغليق التعليق\" ٤/ ٢٧٦ لابن أبي حاتم بسنده عن ابن عباس، وذكره الشوكاني في \"فتح القدير\" ٤/ ١٨٥، ونسبه لابن شجرة.\n(٣) في (س)، (ح): تبعكم، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٣٠ بلفظ الأصل، وذكر قولًا آخر بلفظ: تبعكم، ونسبه لابن شجرة، وذُكر في \"البحر المحيط\" ٧/ ٩٠ بلفظ: تبعكم.\n(٤) سقط من (س).\n(٥) الأعراف: ١٥٤.\n(٦) يوسف: ٤٣. وانظر: \"جامع البيان\" للطبري ٢٠/ ١٠.","vol":"20","page":317},{"text":"قال الفراء: اللام صلة زائدة كما تقول نقدته مائة ونقدت له (١) ﴿بَعْضُ الَّذِي تَسْتَعْجِلُونَ﴾ من العذاب فحلّ ذلك يوم بدر.\n\n<span data-type=\"title\" id=toc-3622>٧٣ </span>- ﴿وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ (٧٣)﴾.\n\n<span data-type=\"title\" id=toc-3623>٧٤ </span>- ﴿وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ﴾ تخفي (٢) ﴿صُدُورُهُمْ وَمَا يُعْلِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-3624>٧٥ </span>- قوله تعالى: ﴿وَمَا مِنْ غَائِبَةٍ﴾\nأي: مكتوم سرٍّ وخفيِّ أمرٍ (٣)، وإنما أدخل الهاء على الإشارة إلى الجمع.\n﴿فِي السَّمَاءِ وَالْأَرْضِ إِلَّا فِي كِتَابٍ مُبِينٍ﴾ وهو اللوح المحفوظ.\n\n<span data-type=\"title\" id=toc-3625>٧٦ </span>- ﴿إِنَّ هَذَا الْقُرْآنَ يَقُصُّ عَلَى بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ (٧٦)﴾\nمن أمر الدين.\n\n<span data-type=\"title\" id=toc-3626>٧٧ </span>- ﴿وَإِنَّهُ﴾ يعني: القرآن ﴿لَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-3627>٧٨ </span>- قولى تعالى: ﴿إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ﴾\nأي: بين المختلفين (في الدين يوم القيامة) (٤) ﴿بِحُكْمِهِ وَهُوَ الْعَزِيزُ﴾ أي: المنيع فلا يرد له تعالى أمر ﴿الْعَلِيمُ﴾ بأحوالهم فلا\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٢٩٩ - ٣٥٠، وذكر العبارة الأخيرة بلفظ: نفذت لها مائة، وهو يريد نفذتها مائة، ونسبه للفراء أيضًا ابن منظور في السان العرب\" ٩/ ١٤٤، والقرطبي في \"الجامع لأحكام القرآن\"، والبغوي في \"معالم التنزيل\" وأكثر المفسرين.\n(٢) في (ح): ما تخفي.\n(٣) انظر: \"جامع البيان\" للطبري ٢٠/ ١١.\n(٤) ما بين القوسين ساقط من (ح).","vol":"20","page":318},{"text":"يخفى عليه شيء.\n\n<span data-type=\"title\" id=toc-3628>٧٩ </span>- ﴿فَتَوَكَّلْ عَلَى اللَّهِ إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ (٧٩)﴾.\n\n<span data-type=\"title\" id=toc-3629>٨٠ </span>- قولى تعالى (١): ﴿إِنَّكَ لَا تُسْمِعُ الْمَوْتَى﴾\nيعني: الكفار كقوله تعالى: ﴿أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ﴾ (٢)، وقوله تعالى: ﴿وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ﴾ (٣).\n﴿وَلَا تُسْمِعُ الصُّمَّ﴾ (قرأ ابن كثير بالياء وفتحها ورفع الصمّ (٤) وكذلك في الروم) (٥» (٦) ﴿الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ﴾ نظيره قوله تعالى: ﴿صُمٌّ بُكْمٌ عُمْيٌ﴾ (٧).\n\n<span data-type=\"title\" id=toc-3630>٨١ </span>- ﴿وَمَا أَنْتَ بِهَادِي الْعُمْيِ عَنْ ضَلَالَتِهِمْ﴾\nقراءة العامة (٨) على الاسم (٩).\n_________\n(١) سقطت من (س)، (ح)، وجاء مكانها (البيِّن).\n(٢) الأنعام: ١٢٢.\n(٣) فاطر: ٢٢.\n(٤) أي: ﴿وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ﴾، وهي متواترة.\nانظر: \"السبعة\" لابن مجاهد (٤٨٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٥، \"التيسير\" للداني (١٦٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٣٤، \"معجم القراءات\" للخطيب ٦/ ٥٥٤.\n(٥) الروم: ٥٢.\n(٦) ما بين القوسين ساقط من (س)، (ح).\n(٧) البقرة: ١٨.\n(٨) وهم نافع وابن كثير وأبو عمرو وابن عامر وعاصم والكسائي.\n(٩) ﴿بِهَادِي الْعُمْيِ﴾ على الاسم اسم فاعل مضاف إلى ما بعده، وفي الوقف: وقف =","vol":"20","page":319},{"text":"وقرأ يحيى (١) والأعمش وحمزة (تهدي العمي) بالتاء (٢) ونصب الياء (٣) على الفعل هاهنا وفي الروم (٤) ﴿إِنْ تُسْمِعُ﴾ وتفهم ﴿إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا﴾ بأدلتنا وحجتنا ﴿فَهُمْ مُسْلِمُونَ﴾ في علم الله تعالى.\n_________\n= جميع القراء على موضع النمل بالياء في القراءتين من أجل رسمه كذلك، وأما موضع الروم فهذِه مذاهبهم:\n١ - فالكسائي عنده وجهان في الوقف: بإثبات الياء، وحذفها.\n٢ - حمزة يقرؤها (تهدي) ويثبت الياء.\n٣ - باقي القراء بحذفها لعدم رسمها بالمصحف. انظر باب الوقف على مرسوم الخط \"النشر\" ٢/ ١٤٣.\n٤ - حمزة يقرؤوها (تهدي) ويقف عليها بالياء كما سيأتي.\nوالقراءة متواترة، قال الطبري في \"جامع البيان\" ٢٠/ ١٣: بمعنى لستَ يا محمد بهادي من عمي عن الحق عن ضلالته، وانظر: القراءة في \"السبعة\" لابن مجاهد (٤٨٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٦٦، \"التيسير\" للداني (١٦٩)، \"الحجة\" لابن زنجلة (٥٣٧)، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٧٥، \"البحر المحيط\" لأبي حيان ٧/ ٩١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٩، \"معجم القراءات\" للخطيب ٦/ ٥٥٥.\n(١) وهو ابن وثاب.\n(٢) في (ح): بالياء، وهو خطأ.\n(٣) في (ح): بالتاء، وهو خطأ.\n(٤) حمزة يقف على كلمة (تهدي) في موضع سورة النمل -هاهنا- بالياء، وأما الوقف على موضع سورة الروم فعنه وجهان: إثبات الياء، وحذف الياء.\nوالقراءة متواترة، قال الطبري في \"جامع البيان\" ١٨/ ١٣: هي بمعنى ولسْتَ تَهْدِيهم عن ضلالتهم، ولكن الله يهديهم إن شاء، ودليل القراءتين قول الشاطبي:\nبِهادي مَعًا تَهْدِي فَشَا العُمْي ناصِبًا ... وباليا لِكُلّا قِفْ وفي الرومِ شملَلَا =","vol":"20","page":320},{"text":"<span data-type=\"title\" id=toc-3631>٨٢ </span>- قوله تعالى: ﴿وَإِذَا وَقَعَ الْقَوْلُ﴾\nأي (١): وَجَبَ العذاب والسخط ﴿عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ﴾ قراءة العامة بالتشديد من التكليم (٢) وتصديقهم قراءة أُبي: (تُنَبِّئهُم) (٣)، قال السدي: تُكَلِّمهم ببطلان الأديان سوى دين الإسلام (٤)، وقرأ أبو رجاء العطاردي: (تُكلمُهُم) بفتح التاء\n_________\n= انظر: \"السبعة\" لابن مجاهد (٤٨٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٦، \"التيسير\" للداني (١٦٩)، \"البحر المحيط\" لأبي حيان ٧/ ٩١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ١٤٣، \"معجم القراءات\" للخطيب ٦/ ٥٥٧.\n(١) سقطت من (ح).\n(٢) والقراءة المتواترة: ﴿تُكَلِّمُهُمْ﴾ بالتشديد من الكلام، أو من الكَلْم أي تجرحهم، والتشديد للتكثير.\nانظر: \"معاني القرآن\" للفراء ٢/ ٣٠٠، \"جامع البيان\" للطبري ٢٠/ ١٤، \"معاني القرآن\" للزجاج ٤/ ١٢٩، \"البحر المحيط\" لأبي حيان ٧/ ٩١، \"معجم القراءات\" للخطيب ٦/ ٥٥٨.\n(٣) في (ح): تثبتهم، والصواب كالأصل، والقراءة شاذة، ووردت عند ابن عطية \"المحرر الوجيز\" ٤/ ٢٧١ بالياء بدل الهمز (تُنَبِّيهم).\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١٠)، \"المحتسب\" لابن جني ٢/ ١٩٠، \"البحر المحيط\" لأبي حيان ٧/ ٩١، \"معجم القراءات\" للخطيب ٦/ ٥٥٨.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٣٤، والنسفي في \"مدارك التنزيل\" ٣/ ٢٢٣، والشوكاني في \"فتح القدير\" ٤/ ١٥٢.","vol":"20","page":321},{"text":"وتخفيف اللام (١) من الكَلْم وهو الجُرح أي: تَسِمهم (٢).\n(قال أبو الجوزاء) (٣): سألت ابن عباس عن هذِه الآية تُكَلِّمهم أو تَكْلِمهُم قال: كل ذلك تفعل تُكَلِّم المؤمن وتَكَلِمُ الكافر (٤)\n_________\n(١) القراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١٠)، \"المحتسب\" لابن جني ٢/ ١٨٩، \"البحر المحيط\" لأبي حيان ٧/ ٩١، \"معجم القراءات\" للخطيب ٦/ ٥٥٨.\n(٢) خروج الدابة قبل يوم القيامة تكلم الناس من عقائد أهل السنة والجماعة، نصوا عليها في كتب العقيدة عمومًا كما فعل الطحاوي في \"عقيدته\" فقال: ونؤمن بطلوع الشمس من مغربها وخروج دابة الأرض من موضعها. انظر: ٢/ ٧٥٤.\nكذلك في كتب أشراط الساعة والفتن، كـ \"السنن الواردة في الفتن\" ٦/ ١٢٥٣ وغيره، \"الإذاعة\" (١٣٩)، وقد علق رضاء الله المباركفوري بقوله: كثرت الروايات في وصف الدابة من حيث حقيقتها وطولها وشكلها وسيرتها، إلا أن أغلب هذِه الروايات موقوفة على بعض الصحابة أو على من هو دونهم، وما ورد منها مرفوعًا فلم يثبت منه سند إلا القليل، مما يجعلنا لا نستطيع القطع بشيء في وصفها وسيرتها سوى ما ورد في الصحيح المرفوع منها، وهو أنها خلق عظيم يخرج من بعض بقاع الأرض وهي من دواب الأرض غير الإنسان، لا يفوتها أحد فتسم المؤمن فتكتب بين عينيه مؤمن، وتسم الكافر فتكتب بين عينيه كافر، وهذا هو الظاهر من الأحاديث، وهو المراد منها عند أهل الحديث والفقه والمتكلمين من أهل السنة، كما صرح بذلك القاضي عياض.\n(٣) سقط من (ح).\n(٤) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٢٦، وزاد السيوطي في \"الدر المنثور\" في نسبته ١١/ ٤٠١ لعبد بن حميد وابن المنذر عن أبي داود نفيع الأعمى، عن ابن عباس ﵄، وأبو داود متروك. \"تقريب التهذيب\" لابن حجر (٧١٨١).","vol":"20","page":322},{"text":"﴿أَنَّ النَّاسَ﴾ قرأ ابن إسحاق وأهل الكوفة (١) بالنصب، وقرأ الباقون: بالكسر (٢)، ﴿كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ﴾ قبل خروجها (٣).\n_________\n(١) وهو عاصم وحمزة والكسائي وخلف يوافقهم الحسن والأعمش وابن أبي إسحاق.\n(٢) انظر القراءتين في كتب القراءات المتواترة، وقال الشاطبي:\nومَعْ فَتْحِ أنّ الناسَ ما بعد مَكْرِهِم ... لكوفٍ ... ... ... ... ... ... ... ... ... .\n\"السبعة\" لابن مجاهد (٤٨٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٥)، \"الكشف من وجوه القراءات\" لمكي ٢/ ١٦٧، \"التيسير\" للداني (١٦٩)، \"الحجة\" لابن زنجلة (٥٣٨)، \"البحر المحيط\" لأبي حيان ٧/ ٩٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٨، \"معجم القراءات\" للخطيب ٦/ ٥٥٩.\n(٣) في (ح): بخروجها.","vol":"20","page":323},{"text":"ذكر الأخبار الواردة في صفة دابة الأرض وكيفية خروجها:\n[٢١٠٢] أخبرنا الشيخ أبو محمد عبد الله بن حامد الأصبهاني (١)، أنا محمد بن إسحاق (٢)، نا عبد الله بن محمد بن رستويه (٣)، نا الحكم ابن بشير بن سلمان (٤)، عن عمرو بن قيس الملائي (٥)، عن عطية (٦)، عن ابن عمر (٧) ﴿وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ﴾ قال: حين لا يأمرون بالمعروف ولا ينهون عن المنكر (٨).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو تراب الموصلي، لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) الحكم بن بشير بن سلمان، أبو محمد النهدي، قال أبو حاتم: صدوق، وذكره ابن حبان في \"الثقات\"، وروى له الترمذي وابن ماجه. انظر: \"الجرح والتعديل\" ٣/ ١١٤، \"الثقات\" لابن حبان ٨/ ١٩٤، \"تهذيب الكمال\" ٧/ ٨٩، \"التقريب\" (١٤٣٩).\n(٥) أبو عبد الله الكوفي، ثقة، متقن.\n(٦) ابن سعد بن جُنادة، العوفي، صدوق، يُخطئ كثيرًا، وكان شيعيًا مدلسًا.\n(٧) صحابي مشهور.\n(٨) [٢١٠٢] الحكم على الإسناد:\nفيه عطية العوفي، يخطئ كثيرًا، وفيه من لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٥٠٤، ١١٩، والطبري في \"جامع البيان\" ٢٠/ ١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٢١، وابن أبي الدنيا في \"الأمر بالمعروف والنهي عن المنكر\" (٣٠)، ومداره على عطية العوفي.","vol":"20","page":324},{"text":"[٢١٠٣] وأخبرنا عبد الله بن حامد (١)، أنا أحمد بن عبد الله (المزني (٢) قال: نا محمد بن عبد الله) (٣) بن سليمان الحضرمي (٤)، نا هشيم بن خياد (٥) الجهني (٦)، نا عمرو بن محمد العنقزي (٧)، عن طلحة بن عمرو (٨)، عن عبد الله بن عمير الليثي (٩)، عن أبي سريحة الأنصاري (١٠)، عن النبي -ﷺ-، أنَّه قال: \"يكون (١١) للدابة ثلاث\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو محمد المغفلي الهروي، الشيخ الجليل القدوة، الحافظ.\n(٣) من (ح). ومن أول السند إلى هنا ساقط من (س)، وجاء مكانه: أخبرنا الحسين ابن محمد بن فنجويه قال حدثنا: أبو بكر بن خرجة، قال: محمد بن عبيد الله.\n(٤) سقطت من (ح)، وهو أبو جعفر مطين، ثقة حافظ.\n(٥) في (ح): جناد، وفي (س): حماد. والصواب: هيثم بن خالد كما سيأتي.\n(٦) الهيثم بن خالد الجهني أبو الحسن الكوفي، روى عن: حسين بن علي الجعفي، وعبد الله بن نمير، وزيد بن الحباب ووكيع. وروى عنه: أبو داود، وقال: ثقة. قال ابن عساكر: مات سنة (٢٣٩ هـ). وقال مطين: مات الهيثم بن خالد البجلي -وكان غير ثقة- في ذي القعدة سنة (٢٣٧ هـ)، وبعده مات الهيثم بن محمد بن جناد الجهني -وكان ثقة، في ذي القعدة سنة (٢٣٩ هـ)، وكان لا يخضب.\nقال الحافظ: هو هو والظاهر أن الوهم من النسخة.\n\"تهذيب الكمال\" للمزي ٣٠/ ٣٧٨، \"الكاشف\" للذهبي ٢/ ٣٤٤ (٦٠١٨) \"تهذيب التهذيب\" لابن حجر ٤/ ٢٩٦، \"التقريب\" لابن حجر (٧٣٦٥).\n(٧) أبو سعيد الكوفي، ثقة.\n(٨) الحضرمي، المكي، متروك.\n(٩) المكي، ثقة.\n(١٠) حُذيفة بن أسيد، صحابي جليل.\n(١١) سقطت من (س).","vol":"20","page":325},{"text":"خرجات من الدهر فتخرج خروجًا بأقصى اليمن فيفشو ذكرها بالبادية ولا يدخل ذكرها القرية -يعني ﵇ مكة- ثم (١) بينا (٢) الناس (٣) في أعظم المساجد على الله حرمة وأكرمها على الله ﷿يعني: المسجد الحرام- لم يَرُعْهُم إلا وهي في ناحية المسجد ترنو وتدنو -كما قال عمرو- ما بين الركن الأسود إلى باب بني مخزوم عن يمين الخارج في وسط من ذلك فارفضّ الناس عنها (٤) وتتبت لها عصابة عرفوا أنهم لن يعجزوا الله تعالى فخرجت عليهم تنفض رأسها من التراب فمرّت بهم فجلت عن وجوههم حتَّى تركتها كأنها الكواكب الدرية ثم ولّت في الأرض لا يدركها طالب ولا يفوتها (٥) هارب حتَّى إن الرجل ليقدم (٦) فيتعوذ منها بالصلاة فتأتيه من خلفه فتقول: يا فلان الآن تصلي فيقبل (٧) عليها بوجهه فتسمه في وجهه، فيتجاور الناس في ديارهم ويصطحبون في أسفارهم ويشتركون في الأموال تعرف الكافر من المؤمن فيقال للمؤمن يا مؤمن وللكافر يا كافر\".\n_________\n(١) في (س)، (ح) زيادة وهي: تكمن زمانًا طويلًا ثم تخرج خرجة أخرى قريبًا من مكة فيفشو ذكرها بالبادية، ويدخل ذكرها القرية، يعني: مكة ثم.\n(٢) في (ح): تنحاز.\n(٣) في (س)، (ح) بزيادة: يومًا.\n(٤) ساقطة من (س).\n(٥) في (ح): يعجزها.\n(٦) في (س): لقوم، وفي (ح): ليقول.\n(٧) في (ح): فتقول.","vol":"20","page":326},{"text":"[٢١٠٤] وأخبرني الحسين بن محمد بن الحسين بن عبد الله الثقفي (١)، نا عُمَر بن أحمد بن القاسم النهاوندي (٢)، نا محمد بن عبد الغفار الزرقاني (٣)، نا أحمد بن محمد بن هانئ الطائي (٤)، نا محمد بن النضر بن (٥) محمد الأودي (٦)، عن أبيه (٧)، عن سفيان\n_________\n= [٢١٠٣] الحكم على الإسناد:\nفيه طلحة بن عمرو وهو متروك.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٢٣، وأخرجه الحاكم في \"المستدرك\" ٤/ ٥٣٠ (٨٤٩٠)، وقال: هذا حديث صحيح الإسناد وهو أبين حديث في ذكر دابة الأرض ولم يخرجاه، والطبراني في \"المعجم الكبير\" ٣/ ١٧٣ (٣٠٥٣).\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ٧: رواه الطبراني وفيه طلحة بن عمرو وهو متروك.\nقلت: ومداره عليه، وبه أجمله أيضًا الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٢٠، وعزاه للمصنف.\n(١) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) أبو بكر، فقيه، روى عن الثقات الموضوعات.\n(٣) محمد بن عبد الغفار الزرقاني، روى عن: الربيع بن تغلب ونصر بن علي الجهمي وغيرهما. روى عنه: أبو عمارة الكرخي الحافظ وغيره. قال ياقوت: وهو صدوق. \"معجم البلدان\" ٣/ ١٣٧.\nوقال الذهبي في ترجمة موسى بن خاقان: وعنه محمد بن عبد الغفار بخبر منكر. تكلم فيه. اهـ. \"ميزان الاعتدال\" ٥/ ٣٢٨.\n(٤) أبو بكر الأثرم، ثقة حافظ.\n(٥) في الأصل، (ح): (و).\n(٦) لم أجده.\n(٧) لم أجده.","vol":"20","page":327},{"text":"الثوري (١)، عن شهاب بن عبد الرحمن (٢)، عن طارق بن عبد الرحمن (٣)، عن ربعي بن حِراشا (٤)، عن حذيفة (٥)، قال: قال رسول الله - ﷺ -: \"دابة الأرض طولها ستون ذراعًا لا يدركها طالب ولا يفوتها هارب تسم المؤمن من (٦) عينيه وتكتب بين عينيه مؤمن وتسم الكافر من (٧) عينيه وتكتب بين عينيه كافر، ومعها عصا موسى وخاتم سليمان ﵉\" (٨).\n[٢١٠٥] وأخبرني الحسين بن محمد (٩)، أنا أبو بكر بن مالك\n_________\n(١) أبو عبد الله الكوفي، ثقة، حافظ، فقيه، عابد، إمام، حجة، ربما دلس.\n(٢) لم أجده.\n(٣) لم يتبين لي من هو.\n(٤) أبو مريم الكوفي، ثقة، عابد.\n(٥) صحابي مشهور.\n(٦) في (س): بين.\n(٧) في (س): بين.\n(٨) [٢١٠٤] الحكم على الإسناد:\nفيه من لم أجده، وفيه عمر بن أحمد يروي الموضوعات، ومحمد الزرقاني متكلم فيه.\nالتخريج:\nذكره الديلمي في \"مسند الفردوس\" ٢/ ٢١٩ عن حذيفة، وأورده الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ١٩، ونسبه للمصنف فقط، وبيّن أن بعضه عند الحاكم، وكذا المناوي في \"الفتح السماوي\" ٢/ ٨٩١.\nقلت: وهو الحديث السابق نفسه عن أبي سريحة.\n(٩) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.","vol":"20","page":328},{"text":"القطيعي (١)، نا عبد الله بن أحمد بن حنبل (٢)، حدثني أبي (٣)، نا بهز (٤)، أنا (٥) حماد (٦)، أنا علي بن زيد (٧)، عن أوس بن خالد (٨)، عن أبي هريرة، أن رسول الله - ﷺ - قال: \"تخرج الدابة ومعها عصا موسى وخاتم سليمان ﵉ فتجلو وجه المؤمن بالعصى وتختم (٩) أنف الكافر بالخاتم، حتَّى إن أهل الخِوان (١٠) ليجتمعون فيقول هذا: يا مؤمن ويقول هذا: يا كافر\" (١١).\n_________\n(١) أحمد بن جعفر بن حمدان، ثقة.\n(٢) أبو عبد الرحمن البغدادي، ثقة.\n(٣) أحمد بن حنبل الإمام، الثقة الحافظ الفقيه.\n(٤) بَهْز بن أسد العَمي، أبو الأسود البصري، ثقة، ثبت.\n(٥) ساقطة من (س)، وجاء مكانها: بن.\n(٦) حماد بن سلمة بن دينار البصري، ثقة، أثبت الناس في ثابت وتغير حفظه بأخرة.\n(٧) علي بن زيد بن عبد الله بن زهير بن عبد الله بن جُدْعان، ضعيف.\n(٨) أوس بن أبي أوس، خالد الحجازي، مجهول.\n(٩) في (س): وتخطم بالطاء، ومعنى تخطم أنف الكافر: أي تَسِمُه بها، من خطمت البعير إذا كويته خظًا من الأنف إلى أحد خديه وتسمى تلك السِّمةُ: الخطام. \"النهاية في غريب الحديث والأثر\" لابن الأثير (٢٧٢).\n(١٠) الخِوان: ما يوضع عليه الطعام عند الأكل. \"النهاية في غريب الحديث والأثر\" لابن الأثير (٢٩٠).\n(١١) [٢١٠٥] الحكم على الإسناد:\nفيه علي بن زيد، وهو ضعيف. وأوس بن أبي أوس، مجهول.\nالتخريج:\nأخرجه الترمذي، كتاب التفسير، باب ومن سورة النمل (٣١٨٧)، وقال: حديث حسن غريب، وابن ماجة، كتاب الفتن، باب دابة الأرض (٤٠٦٦)، وإسحاق =","vol":"20","page":329},{"text":"[٢١٠٦] وأخبرني الحسين بن محمَّد (١)، نا عبيد الله بن محمَّد بن شنبة (٢)، نا إسحاق بن إبراهيم بن أبي حسّان الأنماطي (٣)، نا هشام بن خالد الدِّمشقيّ (٤)، نا الحسن (٥) بن يحيى (٦)، نا ابن جريج (٧)، عن أبي\n_________\n= في \"مسنده\" (ص ٤٤٢)، (٥١١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٢٣، وأَحمد في \"المسند\" ٢/ ٢٩٥ (٧٩٣٧)، والحاكم في \"المستدرك\" ٤/ ٥٣٢ (٨٤٩٤)، ومداره على علي بن زيد وهو ابن جدعان وهو ضعيف (٤٧٣٤).\n(١) ابن فنجويه، ثِقَة صدوق كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) إسحاق بن إبراهيم بن أبي حسان أبو يعقوب الأنماطي، سمع هشام بن خالد، وعبد الرَّحْمَن بن إبراهيم وغيرهما، وروى عنه أبو عمرو بن السماك، وإسماعيل ابن عليّ الخطبي، وأبو بكر بن مقسم المقرئ وغيرهم، قال الدارقطني: ثِقَة، وهو بغدادي، مات سنة (٣٠٢ هـ). انظر \"تاريخ بغداد\" ٦/ ٣٨٤.\n(٤) هشام بن خالد بن زيد بن مروان الأزرق، أبو مروان الدِّمشقيّ، قال أبو حاتم: صدوق، وذكره ابن حبان في \"الثِّقات\"، روى له أبو داود وابن ماجه، مات سنة (٢٤٩ هـ). انظر: \"الجرح والتعديل\" ٩/ ٥٧، \"الثِّقات\" لابن حبان ٩/ ٢٣٣، \"تهذيب الكمال\" ٣٠/ ١٩٨، \"التقريب\" (٧٢٩١).\n(٥) في (س)، (ح): الحسين.\n(٦) الحسن بن يحيى الخشني، الدِّمشقيّ البلاطي، أبو عبد الملك، ويقال: أبو خالد، قال ابن معين: ليس بشيء، وفي رواية قال: ثِقَة خراساني، وقال أبو حاتم: صدوق سيئ الحفظ، وقال النَّسائيّ: ليس بثقة، وقال الدارقطني: متروك، وقال الحافظ: صدوق كثير الغلط، روى له أبو داود في \"المراسيل\"، وابن ماجه. انظر: \"الجرح والتعديل\" ٣/ ٤٤، \"تهذيب الكمال\" ٦/ ٣٣٩، \"التقريب\" (١٢٩٥).\n(٧) عبد الملك بن عبد العزيز، ثِقَة فقيه فاضل، وكان يدلس ويرسل.","vol":"20","page":330},{"text":"الزبير (١) أنَّه وصف الدابة فقال: رأسها رأس الثور (٢) وعينها عين خنزير (٣) وأذنها أذن قيل (٤) وقرنها قرن أيّل (٥) وصدرها صدر أسد (٦) ولونها لون نمر (٧) وخاصرتها خاصرة هرّ (٨) وذنبها ذنب كبش (٩) وقوائمها قوائم بعير (١٠) بين كلّ مفصلين اثني عشر ذراعًا معها\n_________\n(١) محمَّد بن مسلم بن تدرس الأسدي، صدوق إلَّا أنَّه يدلس.\n(٢) الثور: الذكر من البقر والأنثى بقرة، والجمع ثورة وثيران، وسمي الثور ثورًا؛ لأنه يثير الأرض. \"لسان العرب\" لابن منظور ٤/ ١١١، \"حياة الحيوان\" للدميري ١/ ٢٥٧.\n(٣) حيوان دجُون من الفصيلة الخنزيرية، والجمع خنازير. \"المعجم الوسيط\" ١/ ٢٥٩.\n(٤) الفيل: معروف، وجمعه أفيال وفيول وفيلة. \"لسان العرب\" لابن منظور ١١/ ٥٣٤، \"حياة الحيوان\" للدميري ٢/ ٢٦٦.\n(٥) الأيِّل: بتشديد الياء المكسورة ذكر الأوعال، وأكثر أحواله شبيه ببقر الوحش، والوعْل: تيس الجبل. \"لسان العرب\" لابن منظور ١١/ ٣٣، ٧٣٠، \"حياة الحيوان\" للدميري ١/ ١٥٠.\n(٦) الأسد: حيوان من السباع معروف، وجمعه أسود. \"لسان العرب\" لابن منظور ٣/ ٧٢، \"حياة الحيوان\" للدميري ١/ ٦.\n(٧) النَّمِرُ: ضرب من السباع أخبث من الأسد، سُمّي بذلك لِنُمَرٍ فيه، والنُّمْرَةُ: النُّكْتَةُ من أي لون كان، والأنمر: الذي فيه نُمْرَةٌ بيضاء وأخرى سوداء، والأنثى نمراء.\n\"لسان العرب\" لابن منظور ٥/ ٢٣٤، \"حياة الحيوان\" للدميري ٢/ ٤٥٩.\n(٨) الهِرُّ: القط، والأنثى هِرة، والجمع: هِرَرَة. \"المعجم الوسيط\" ٢/ ٩٨١.\n(٩) الكَبْشُ: فحل الضأن في أي سن كان، وقيل: إذا أثنى الحَمَلُ فقدْ صار كبشًا، وقيل: إذا أربع. \"لسان العرب\" لابن منظور ٦/ ٣٣٨، \"حياة الحيوان\" للدميري ٢/ ٣٢٤.\n(١٠) البَعير: الجمل البازِلُ -والبازل: الذي فَطَرَ نابُه أي: انْشَقَّ-، وقيل: الجذع، =","vol":"20","page":331},{"text":"عصى موسى وخاتم سليمان ﵉ ولا يبقى مؤمن إلَّا نكتَته (١) في جسده بعصا موسى ﵇ نكتة بيضاء فتفشو تلك النكتة حتَّى يضيء لها وجهه، ولا يبقى كافر إلَّا نكتت وجهه بخاتم سليمان ﵇ فتفشو تلك النكتة فيسودَّ لها وجهه، حتَّى إن النَّاس يتبايعون في الأسواق: بكم يَا مؤمن بكم يَا كافر، ثم تقول لهم الدابة: يَا فلأن أَنْتَ من أهل الجنة ويا فلأن أَنْتَ من أهل النَّار. وذلك قول الله ﷿: ﴿وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ﴾ الآية (٢).\n[٢١٠٧] وأخبرني الحسين (٣)، نا ابن شنبة (٤)، نا محمَّد بن\n_________\n= ويطلق على الذكر والأنثى. \"لسان العرب\" لابن منظور ٤/ ٧١، ١١/ ٢٥، \"حياة الحيوان\" للدميري ١/ ١٨٧.\n(١) النَّكْتُ: قَرْعُكَ الأرضَ بعُود أو بإِصبعْ، وقيل: النكتة: النقطة. \"لسان العرب\" لابن منظور ٢/ ١٠٠.\n(٢) [٢١٠٦] الحكم على الإسناد:\nضعيف لتدليس ابن جريج والحسن بن يحيى كثير الغلط، وابن شنبه لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٢٤، وزاد في نسبته السيوطي في \"الدر المنثور\" ٦/ ٣٨٣ لابن مردويه، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٣٤ - ٤٣٥، ورجاله رجال الحسن، لولا عنعنة ابن جريج فإنَّه مدلس.\nانظر: \"تعريف أهل التقديس\" لابن حجر (١٢).\n(٣) ابن فنجويه، ثِقَة صدوق.\n(٤) عبيد الله بن محمَّد بن شنبة لم يذكر بجرح أو تعديل.","vol":"20","page":332},{"text":"عمران (١)، نا سفيان (٢) بن وكيع (٣)، حَدَّثني أبي (٤)، عن الوليد بن عبد الله بن جميع (٥)، عن عبد الملك بن المغيرة الطوائفي (٦)، عن ابن البيلماني (٧)، عن ابن عمر، قال: تخرجُ الدابة ليلة جَمْعٍ والناسُ يسيرون إلى منى قال: فَتحمِلُ النَّاس بذنبها وعجزها فلا يبقى سابق (٨) إلَّا حطمته ولا مؤمن إلَّا فسخته (٩) (١٠).\n_________\n(١) ابن هارون، لم أجده.\n(٢) في (س): شَقِيق.\n(٣) أبو محمَّد الرؤاسي، صدوق إلَّا أنَّه ابتلي بورَّاقه، فأدخل عليه ما ليس من حديثه فنُصح فلم يقبل فسقط حديثه.\n(٤) وكيع بن الجراح بن مُليح الرُّؤاسي، أبو سفيان الكُوفيّ، ثِقَة، حافظ، عابد.\n(٥) الوليد بن عبد الله بن جُميع الزُّهْرِيّ، المكيّ، نزيل الكوفة، قال أَحْمد وأبو داود: ليس به بأس، ووثقه ابن معين، وقال أبو حاتم صالح الحديث، وقال الحافظ: صدوق يهم، ورُمي بالتشيع انظر: \"الجرح والتعديل\" ٩/ ٨، \"الثِّقات\" لابن حبان ٥/ ٤٩٢، \"تهذيب الكمال\" ٣١/ ٣٥، \"التقريب\" (٧٤٣٢).\n(٦) عبد الملك بن المغيرة الطَّائِفِيِّ، ذكره ابن حبان في \"الثِّقات\"، وقال الحافظ: مقبول، انظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٦٥، \"الثِّقات\" لابن حبان ٧/ ٩٩، \"تهذيب الكمال\" ١٨/ ٤٢١، \"التقريب\" (٤٢٢٠).\n(٧) عبد الرَّحْمَن بن البيلماني، ضعيف.\n(٨) في (ح): منافق.\n(٩) في (س): مسحَتْه.\n(١٠) [٢١٠٧] الحكم على الإسناد:\nضعيف لضعف ابن البيلماني، وفيه من لم يذكر بجرح أو تعديل، ومن لم أجده ومن سقط حديثه.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٥٠٧ (٣٧٦٠٥)، ونعيم في \"الفتن\" =","vol":"20","page":333},{"text":"[٢١٠٨] وأخبرني الحسين بن محمَّد (١)، نا عمر بن الخطاب (٢)، نا عبد (٣) الله بن الفضل (٤)، نا إبراهيم بن محمَّد بن عرعرة (٥)، نا عبيد الله بن عبد المجيد الحنفي (٦)، نا فرقد بن الحجاج القُرشيّ (٧)، قال سمعت عقبة بن أبي الحسناء اليماني (٨)، قال: سمعت أَبا هريرة يقول: قال رسول الله - ﷺ -: \"تخرج دابة الأرض من أجياد فيبلغ صدرها الركن اليماني ولما تخرج (٩) ذنبها بعد\" قال: \"وهي دابة\n_________\n= ٢/ ٦٦٥ (١٨٦٥)، وأعله ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٣٤ بابن البيلماني وهو ضعيف، وقد اتهمه ابن عدي وابن حبان (٦١٠٧). ونسبه السيوطي في \"الدر المنثور\" ٦/ ٣٨٢ لابن أبي شيبة وابن أبي حاتم.\n(١) ابن فنجويه، ثِقَة صدوق كثير الرواية للمناكير.\n(٢) لم يتبين لي من هو.\n(٣) في (ح): عبيد.\n(٤) لم أجده.\n(٥) ثِقَة، حافظ.\n(٦) عبيد الله بن عبد المجيد الحنفي، أبو علي البَصْرِيّ، قال ابن معين وأبو حاتم: ليس به بأس، وذكره ابن حبان في \"الثِّقات\"، وقال الحافظ: صدوق، روى له الجماعة، مات سنة (٢٠٩ هـ). انظر \"الجرح والتعديل\" ٥/ ٣٢٤، \"الثِّقات\" لابن حبان ٨/ ٤٠٤، \"تهذيب الكمال\" ١٩/ ١٠٤، \"التقريب\" (٤٣١٧).\n(٧) فرقد بن الحجاج، أبو نصر القُرشيّ البَصْرِيّ، سئل عنه أبو حاتم فقال: هو شيخ، وذكره ابن حبان في \"الثِّقات\" وقال: يخطئ. انظر \"الجرح والتعديل\" ٧/ ٢٧، \"الثِّقات\" لابن حبان ٧/ ٣٢٢، \"لسان الميزان\" ٤/ ٤٣٣.\n(٨) عقبة بن أبي الحسناء، قال الذهبي: مجهول، انظر \"ميزان الاعتدال\" ٥/ ١٠٦، \"لسان الميزان\" ٤/ ١٧٧.\n(٩) في (س): ولا يخرج، وفي (ح): ولما يخرج.","vol":"20","page":334},{"text":"ذات وبر وقوائم\" (١).\n[٢١٠٩] وأخبرني الحسين (٢)، نا علي بن محمَّد بن لؤلؤ (٣)، نا أبو عبيد محمَّد بن أَحْمد بن المؤمَّل (٤)، نا أبو جعفر (محمَّد بن جعفر) (٥) الأحول (٦)، نا منصور بن عمّار (٧)، نا ابن (٨) لهيعة،\n_________\n(١) [٢١٠٨] الحكم على الإسناد:\nضعيف فيه فرقد يخطئ، وعقبة مجهول، كما قال الذهبي وابن حجر وغيرهما، إلَّا أن الذهبي قال عن نسخة من أحاديث عقبة عن أبي هريرة: وهذِه نسخة حسنة وقعت لي وغالب أحاديثها محفوظة. والله أعلم هل هذا منها؛ فإنِّي لم أقف له على متابع.\nالتخريج:\nأورده الذهبي في \"ميزان الاعتدال\" ٣/ ٨٥ في ترجمة عقبة بن أبي الحسناء، وكذا ابن حجر في \"لسان الميزان\" ٤/ ١٧٧، ونسبه السيوطي في \"الدر المنثور\" ٦/ ٣٨٢ لابن مروديه والبيهقي في \"البعث والنشور\" والحديث ضعفه الألباني في \"سلسلة الأحاديث الضعيفة\" (١١٠٩).\n(٢) ابن فنجويه، ثِقَة صدوق، كثير الرواية للمناكير.\n(٣) البغدادي الوراق، أبو الحسن الثَّقَفيّ، صدوق، غير أنَّه رديء الكتاب.\n(٤) محمَّد بن أَحْمد بن المؤمل بن أَبان بن تمام، أبو عبيد الصيرفي، وثقه عمر بن بشران، وأبو الحسن الجراحي، مات سنة (٣١٢ هـ). انظر \"تاريخ بغداد\" ١/ ٣٦١.\n(٥) من (س)، (ح).\n(٦) محمَّد بن جعفر بن راشد، أبو جعفر الفارسيّ، يلقب بلَقْلوق، أصله من بلخ، قال الخَطيب البغدادي: كان ثِقَة. انظر \"تاريخ بغداد\" ٢/ ١٢٦، \"نزهة الألباب في الألقاب\" ٢/ ١٣٨.\n(٧) أبو السري السلمي، ليس بالقوي.\n(٨) في (ح) بزيادة: أبي. وهو عبد الله لهيعة بن عقبة الحضرميّ، صدوق، خلط بعد احتراق كتبه.","vol":"20","page":335},{"text":"عن (١) أبي قبيل (٢)، عن عبد الله بن عمرو أنَّه أَرَضّ (٣) الطائف برجله وقال: من ها هنا تخرج الدابة التي تكلم النَّاس (٤).\n[٢١١٠] وأخبرني عقيل بن محمَّد الجرجاني الفقيه (٥)، نا أبو الفرج المعافى بن زكريا البغدادي (٦)، نا أبو جعفر محمَّد بن جرير الطبري (٧)، نا أبو كريب (٨)، نا الأَشجعيّ (٩)، عن فضيل بن\n_________\n(١) في (ح): بن، وهو خطأ.\n(٢) حُيَي بن هانئ بن ناضر، أبو قبيل، المعافري، المصري، صدوق يهم.\n(٣) الرَّضُّ: دَقُّكَ الشيءَ، والإِرْضَاضُ: شِدَّةُ العَدْوِ، وأَرض في الأرضِ: ذهب.\nانظر: \"تهذيب اللغة\" للأزهري ٥/ ٥، \"القاموس المحيط\" للفيروزآبادي ٢/ ١ (رضّ).\n(٤) [٢١٠٩] الحكم على الإسناد:\nضعيف فيه ابن لهيعهَ وروايته هنا ليس من طريق العبادلة، وشيخه أبو قبيل صدوق يهم، وفيه من لم أتبينه ومن لم أجده.\nالتخريج:\nلم أقف عليه مسندًا، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٣٧.\n(٥) الفقيه الإستراباذيّ. لم أجده.\n(٦) المعافى بن زكريا بن يحيى بن حميد، العلامة الفقيه الحافظ أبو الفرج النهرواني، الجريري، نسبة إلى رأي ابن جرير الطبري: قال الخَطيب: كان من أعلم النَّاس في وقته بالفقه والنحو واللغة وأصناف الأدب، ولي القضاء بباب الطاق، وكان على مذهب ابن جرير. وقال البرقاني: كان أعلم النَّاس، وكان ثِقَة. مات سنة (٣٩٠ هـ).\n(٧) الإِمام، العلم المجتهد عالم العصر، صاحب التصانيف البديعة.\n(٨) مُحَمَّد بن العلاء بن كُرَيْب، ثِقَة حافظ.\n(٩) عبيد الله بن عبيد الرَّحْمَن الأَشجعيّ، أبو عبد الرَّحْمَن الكُوفيّ، ثِقَة، مأمون، =","vol":"20","page":336},{"text":"مرزوق (١)، عن عطية (٢)، عن ابن عمرو (٣)، قال: تخرج الدابة من صَدْعٍ في الصفا (٤) كجَرْيِ الفرسِ ثلاثةَ أيامٍ وما خرجَ ثلثُها (٥).\n_________\n= أثبت النَّاس كتابًا في الثَّوريّ، روى له الجماعة سوى أبي داود، مات سنة (١٨٢ هـ).\nانظر: \"الثِّقات\" لابن حبان ٧/ ١٥٠، \"تهذيب الكمال\" ١٩/ ١٠٧، \"التقريب\" (٤٣١٨).\n(١) فضيل بن مرزوق الأغرّ، الرَّقاشي، الكُوفيّ أبو عبد الرَّحْمَن صدوق، يهم، رمي بالتشيع، وثقه السفيانان، وابن معين وفي رواية قال: صالح الحديث ولكنه شديد التشيع، وقال أبو حاتم: صدوق صالح الحديث، يهم كثيرًا، يكتب حديثه. قيل له: يحتج به؟ فقال: لا. وضعفه النَّسائيّ، وذكره ابن حبان في \"الثِّقات\" وقال: يخطئ.\nانظر: \"الجرح والتعديل\" ٧/ ٧٥، \"الثِّقات\" لابن حبان ٧/ ٣١٦، \"تهذيب الكمال\" ٢٣/ ٣٠٥، \"التقريب\" (٥٤٣٧).\n(٢) عطية بن سعد بن جُنادة، العوفي، صدوق يخطئ كثيرًا وكان شيعيًّا مدلسًا.\n(٣) عبد الله بن عمرو، صحابي مشهور.\n(٤) في (ح): السما.\n(٥) [٢١١٥] الحكم على الإسناد:\nضعيف وفيه فضيل وهو صدوق يهم، وكذلك شيخه عطية وهو صدوق يخطئ كثيرًا، وشيخ المصنف لم أجده.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٤٦٧، والفاكهي في \"أخبار مكة\" ٤/ ٤٢، ونعيم في \"الفتن\" ٢/ ٦٦٤، والطبري في \"جامع البيان\" ٢٠/ ١٦، وكذلك ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٢٥، من طرق عن فضيل بن مرزوق، عن عطية، عن: عبد الله بن عمرو بن العاص، ووجدته في \"جامع البيان\" عبد الله ابن عمر، وروي هذا الأثر بلفظ آخر، ومن طريق أخرى ضعيفة.\nانظر: \"مجمع الزوائد\" للهيثمي ٨/ ٨، وعلق ابن كثير في \"تفسير القرآن العظيم\" =","vol":"20","page":337},{"text":"[٢١١١] وبه عن محمَّد بن جرير (١)، حَدَّثني عصام بن رواد بن الجراح (٢)، أنا (أبي (٣)، نا) (٤) سفيان بن سعيد (٥)، نا منصور بن المعتمر (٦)، عن ربعي بن حِراش (٧)، قال: سمعت حذيفة بن اليمان (٨)، قال: ذكر رسول الله - ﷺ - الدابة، قلت: يَا رسول الله من أين تخرج؟ قال: \"من أعظمِ المساجدِ حرمةً على الله (٩) بينما عيسى ﵇ يطوف بالبيت ومعه المسلمون إذ تضطربُ الأرضُ تحتَهم (١٠) تحَرِّكَ القنْديلَ وينشقُ الصفا مما يلي المسعى (١١) وتخرج الدابةُ من الصَّفا أولَ ما يَبْدُو منها رأسُها (١٢) مُلَمَّعة ذاتَ\n_________\n= ١٠/ ٤٣٣ بقوله: هذا حديث غريب جدًّا، وسنده ضعيف، ولعله من الزاملتين اللتين أصابهما عبد الله بن عمرو يوم اليرموك، فأما رفعه فمنكر. والله أعلم.\n(١) أبو جعفر الطبري، العلم المجتهد، صاحب التصانيف.\n(٢) هو العسقلاني، لينه الحاكم أبو أَحْمد، وذكره ابن حبان في \"الثِّقات\".\n(٣) روّاد بن الجراح الشَّاميّ، أبو عصام العسقلاني، صدوق اختلط بأخَرة فترك، وفي حديثه عن الثَّوريّ ضعف شديد.\n(٤) ما بين القوسين ساقط من (ح).\n(٥) سفيان الثَّوريّ، ثِقَة حافظ إمام حجة، ربما دلس.\n(٦) ثِقَة ثبت وكان لا يدلس.\n(٧) ثِقَة عابد.\n(٨) صحابي مشهور.\n(٩) لم ترد في (ح).\n(١٠) في (ح): عنهم.\n(١١) في (س): المشعر.\n(١٢) في (ح): رأسه.","vol":"20","page":338},{"text":"وبرٍ وريشٍ لن يُدْوِكها طالبٌ ولن (١) يَفُوتَها هاربٌ تَسِم (٢) النَّاسَ مؤمنًا وكافرًا (٣) أما المؤمن فتتركُ وجهَه كأنه كوكبٌ دري وتكتبُ بين عينيه: مؤمنٌ وأما الكافر فتترك (٤) بين عينيه (٥) نُكْتةً سوداء وتكتب بين عينيه كافرٌ\" (٦).\n[٢١١٢] وبه عن محمَّد بن جرير (٧)، نا ابن (٨) عبد الرَّحْمَن (٩)\n_________\n(١) في (ح): ولا.\n(٢) وردت في الأصل، (س)، (ح): تسمي، وأثبت الصواب من \"جامع البيان\" للطبري ١٨/ ١٢٥.\n(٣) في (ح): كافر ومؤمن، والصواب: مؤمن وكافر.\n(٤) في (س)، (ح): فَتَنْكُتُ.\n(٥) في (ح): كفيه.\n(٦) [٢١١١] الحكم على الإسناد:\nضعيف فيه عصام بن رواد لينه أبو أَحْمد الحاكم، وانظر كلام الطبري عن هذا الإسناد في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٢٦٦ حيث ورد السند نفسه يسأل فيه حذيفة النَّبِيّ - ﷺ - عن الدخان، وأثبت أنَّه لم يسمعه من سفيان، وفيه عن ابن كثير أنَّه موضوع، بهذا السند، فإن كان الحديث واحدًا فهو موضوع وإن كانا حديثين فهذا ضعيف، والله أعلم.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ١٥ - ١٦، ولم ينسبه السيوطي في \"الدر المنثور\" ٦/ ٤٠٥ لغيره.\nوانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ٢٠.\n(٧) الطبري، العلم المجتهد، صاحب التصانيف.\n(٨) سقطت من (ح).\n(٩) هكذا في النسخ، والصواب: عبد الرَّحِيم، وهو محمَّد بن عبد الله بن عبد الرَّحِيم ابن سَعْيَة المِصْريُّ، ابن البَرْقي، قال النَّسائيّ: لا بأس به، وقال ابن يونس: كان =","vol":"20","page":339},{"text":"البرقيُّ، نا ابن أبي مريم (١)، نا ابن (٢) لهيعة (٣)، ويحيى بنُ أيوبَ (٤)، قالا (٥): نا ابن (٦) الهاد (٧)، عن عمر بن الحكم (٨)، أنَّه سمع عبد الله ابن عمرو (٩)، يقول: تخرجُ الدابة من شِعْبٍ فَيمَسُّ (١٠) رأسُها السَّحابَ (١١) ورجْلاها في الأرض ما خَرَجَت (١٢) فَتمُرُّ بالإنسانِ\n_________\n= ثِقَة، وكذلك وثقه الحافظ، مات سنة (٢٤٩)، وروى له أبو داود والنَّسائيّ.\nانظر \"الجرح والتعديل\" ٧/ ٣٠١، \"تهذيب الكمال\" ٢٥/ ٥٠٣، \"التقريب\" (٦٠٣٢).\n(١) سعيد بن الحكم بن محمَّد بن سالم بن أبي مريم الجمحي، أبو محمَّد المصري، ثِقَة، ثبت، فقيه.\n(٢) ساقطة من الأصل.\n(٣) عبد الله بن لهيعة، صدوق، خلط بعد احتراق كتبه.\n(٤) يحيى بن أَيُّوب الغافقي، أبو العباس المصري، صدوق ربما أخطأ.\n(٥) في (ح): قال.\n(٦) في (ح): أبي.\n(٧) يزيد بن عبد الله بن أسامة بن الهاد الليثيّ، أبو عبد الله المدنِيُّ، ثِقَة، مكثر.\n(٨) عمر بن الحكم بن رافع بن سنان المدنِي الأَنْصَارِيّ، ثِقَة، ويقال هو: عمر بن الحكم بن ثوبان المدنِيُّ، صدوق.\nانظر: \"التاريخ الكبير\" للبخاري ٦/ ١٤٧، \"الجرح والتعديل\" ٦/ ١٠١، \"الثِّقات\" لابن حبان ٥/ ١٤٨، \"تهذيب الكمال\" ٩١/ ٣٠٢، \"التقريب\" (٤٨٨٣).\n(٩) الصحابي المشهور.\n(١٠) في (س): فلمس.\n(١١) في (س): في السحاب.\n(١٢) في (ح): ما خرجتا.","vol":"20","page":340},{"text":"يصلِّي فتقولُ: ما الصلاةُ من حاجتك فتخطؤه (١) (٢).\nوقال وهب: وجهها وجه رجل وسائر خلقها كخلق الطير فتخبر من رآها أن أهل مكة كانوا بمحمد ﵇ والقرآن لا يوقنون (٣)، وفي هذا تصديق لقراءة من فتح أنّ (٤)، وقال كعب: صورتها صورة (٥) الحمار (٦).\nوروى روح (٧) (٨)، عن هشام (٩)، عن الحسن (١٠) (١١): أن موسى\n_________\n(١) في (س): فتحطمه.\n(٢) [٢١١٢] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ١٦، والفاكهي في \"أخبار مكة\" ٤/ ٤٠، ونعيم في \"الفتن\" ٢/ ٦٦٢.\n(٣) ذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٧٧، وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٣٠١، والألوسي في \"روح المعاني\" ٢٠/ ٢٤ جميعهم عن وهب.\n(٤) في (ح) بزيادة: الناس.\n(٥) في (ح): كصورة.\n(٦) ذكره الألوسي في \"روح المعاني\"عن كعب ٢٠/ ٢٣٣.\n(٧) في (ح) بزيادة: بن شهاب.\n(٨) روح بن عبادة بن العلاء بن حسان القيسي، ثِقَة، فاضل.\n(٩) هشام بن حسان الأَزدِيّ القُرْدُوسي، ثِقَة، وفي روايته عن الحسن مقال: لأنه قيل كان يرسل عنه.\n(١٠) في (س): الحسين.\n(١١) الحسن البَصْرِيّ، ثِقَة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.","vol":"20","page":341},{"text":"﵇ سألَ ربَّه تعالى أن يُريَهُ الدابةَ فخرجت ثلاثة أيام ولياليهنَّ (١) تذهبُ في السماء -وأشار بيده- لا يرى واحدًا من طَرَفيْهَا فرأى منظرًا فظيعًا فقال ﵇: يَا ربِّ رُدَّها فردَّها تعالى (٢).\n_________\n(١) من (س)، (ح).\n(٢) الحكم على الإسناد:\nضعيف، هشام يرسل عن الحسن.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٤٦٧ (٣٧٢٨٤)، وزاد في نسبته السيوطي في \"الدر المنثور\" ٦/ ٣٧٨ لعبد بن حميد وابن المنذر وابن أبي حاتم، ورواه المروزي في \"تعظيم قدر الصلاة\" ١/ ١١٧ عن أبي سعيد الخُدرِيّ.","vol":"20","page":342},{"text":"<span data-type=\"title\" id=toc-3632>٨٣ </span>- قوله ﷿: ﴿وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا﴾\nجماعة ﴿مِمَّنْ يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ﴾ أي (١) يُحْبَس أوَّلُهم على آخِرهم ليجتمعوا ثم يساقون إلى النَّار (٢).\nوقال ابن عباس: يوزعون: يدفعون (٣).\n\n<span data-type=\"title\" id=toc-3633>٨٤ </span>- قوله تعالى: ﴿حَتَّى إِذَا جَاءُوا﴾\nأي (٤) يوم القيامة (﴿قَالَ﴾ الله تعالى ﴿أَكَذَّبْتُمْ بِآيَاتِي وَلَمْ تُحِيطُوا بِهَا عِلْمًا﴾ ولم تعرفوها (٥) حق معرفتها ﴿أَمَّاذَا كُنْتُمْ تَعْمَلُونَ﴾) (٦) فيها من\n_________\n(١) سقطت من (ح).\n(٢) أخرجه عبد الرَّزّاق في \"تفسير القرآن العظيم\" ٣/ ٧٩ عن قتادة، والطبري في \"جامع البيان\" ٢٠/ ١٧ عن مجاهد، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤١٣ لابن المنذر وعبد ابن حميد وابن أبي شيبة عن مجاهد وأبي رزين، وذكره الواحدي في \"الوجيز\" ٢/ ٨١٠، والبغوي في \"معالم التنزيل\" ٦/ ١٨٠، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٣٥، وأبو السعود في \"إرشاد العقل السليم\" ٦/ ٣٠٢، ولم ينسبوه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٣٨، والشوكاني في \"فتح القدير\" ٤/ ١٣٥ عن قتادة والسدي.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٢٧، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤١٤ لابن المنذر، عن ابن عباس، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٣٨، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٣٥، والألوسي في \"روح المعاني\" ٢٠/ ٢٦ عن ابن عباس - ﵄ -.\n(٤) سقطت من (ح).\n(٥) في (س): تعرفوا.\n(٦) ما بين القوسين ساقط من (ح).","vol":"20","page":343},{"text":"تكذيب أو تصديق، وقيل: هو توبيخ، أي: ماذا كنتم تعملون حين لم تبحثوا عنها ولم تتفكروا فيها؟ (١).\n\n<span data-type=\"title\" id=toc-3634>٨٥ </span>- قوله تعالى: ﴿وَوَقَعَ الْقَوْلُ﴾\nووجب العذاب ﴿عَلَيْهِمْ بِمَا ظَلَمُوا﴾ أشركوا ﴿فَهُمْ لَا يَنْطِقُونَ﴾؛ لأن أفواههم مختومة، وقال أكثر المفسرين: ﴿فَهُمْ لَا يَنْطِقُونَ﴾ بحجة وعذر (٢)، نظيره قوله تعالى: ﴿هَذَا يَوْمُ لَا يَنْطِقُونَ (٣٥) وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (٣٦)﴾ (٣).\n\n<span data-type=\"title\" id=toc-3635>٨٦ </span>- قوله تعالى: ﴿أَلَمْ يَرَوْا أَنَّا جَعَلْنَا اللَّيْلَ لِيَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا﴾\nأي (٤): مضيئًا يبصر فيه ﴿إِنَّ فِي ذَلِكَ﴾ الذي ذكرت ﴿لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ﴾ يصدّقون فيعتبرون.\n\n<span data-type=\"title\" id=toc-3636>٨٧ </span>- قوله تعالى: ﴿وَيَوْمَ يُنْفَخُ فِي الصُّورِ﴾ وهي النفخة الأولى (٥).\n_________\n(١) ذكره الواحدي في \"الوجيز\" ٢/ ٨١٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٣٨ - ٢٣٩ ولم ينسباه.\n(٢) ذكره الواحدي في \"الوجيز\" ٢/ ٨١٠ ولم ينسبه، ونسبه البَغَوِيّ في \"معالم التنزيل\" لقتادة ٦/ ١٨١ ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٣٩ لأكثر المفسرين.\n(٣) المرسلات: ٣٥، ٣٦.\n(٤) ساقطة من (س)، (ح).\n(٥) إن النفخ في الصور هو أول ما يطرق الدنيا بعد أشراط الساعة العظام، وهو أول الآخرة، وقد اختلف العلماء في عدد النفخات التي تقع، فعدها ابن حزم أربع هي: نفخة الإماتة يموت كل من بقي حيًا في الأرض، ثم نفخة الإحياء والنشر من القبور، ثم نفخة الفزع والصعق يفيقون جميعًا كالمغشي عليه من الموت، ثم نفخة إقامة بعد ذلك الغشي.","vol":"20","page":344},{"text":"[٢١١٣] أخبرنا عبد الله بن حامد الوزان (١)، أنا محمَّد بن جعفر ابن يزيد الصيرفي (٢)، نا علي بن حرب (٣)، أنا أسباط (٤)، نا سليمان التَّيْميّ (٥)، عن أسلم العجلي (٦)، عن بشر بن شغاف (٧)، عن عبد الله بن\n_________\n= وذهب ابن العربي، وابن تيمية، وابن كثير، والسفاريني إلى أنها ثلاث: نفخة الفزع، ثم الصعق، ثم البعث.\nوذهب القرطبي وابن حجر ومرعي الحنبلي إلى أنها نفختان: نفخة الصعق يموت فيها من بقي حيًا من أهل الأرض، ويغشى على من استثنى الله، ثم نفخة البعث يحيى بها من مات، ويفيق من غشي عليه.\nوالصور الذي ينفخ فيه هو: قرن على هيئة البوق، وقيل: إنها الصوَر، بتحريك الواو، وقد تعقبه الأزهري بقوله: إنه خلاف ما عليه أهل السنة، ورجح ابن حجر بأن النفخ يكون في الصور فيصل إلى الأجساد، وتعقبه المباكفوري بأنه مبني على أثر مقطوع على وهب بن منبه فلا يبعد أن يكون من الإسرائيليات.\nانظر هامش \"السنن الواردة في الفتن\" ٦/ ١٢٩٣ - ١٢٩٤ فهو ملخص منه، وقد وثق كل قول من مصدره.\n(١) لم يذكر بجرح أو تعديل.\n(٢) ثم البغدادي، الصيرفي، ثِقَة، مأمون.\n(٣) الطائي، صدوق، فاضل.\n(٤) أسباط بن محمَّد بن عبد الرَّحْمَن القُرشيّ، ثِقَة، ضُعّف. في الثَّوريّ.\n(٥) سليمان بن طُرْخان التَّيْميّ، أبو المعتمر البَصْرِيّ، ثِقَة، عابد، كان يدلس.\n(٦) أسلم العجلي الربعي، بصري، ثِقَة، وثقه ابن معين والنَّسائيّ، وذكره ابن حبان في \"الثِّقات\".\nانظر: \"الجرح والتعديل\" ٢/ ٣٠٦، \"الثِّقات\" لابن حبان ٤/ ٤٦، \"تهذيب الكمال\" ٢/ ٥٢٩، \"التقريب\" (٤٠٥).\n(٧) بشر بن شَغَاف الضبي البَصْرِيّ، ثِقَة، وثقه ابن معين، والعجلي، روى له أبو داود والتِّرمذيّ والنَّسائيّ حديثًا واحدًا، هو هذا الحديث. =","vol":"20","page":345},{"text":"عمرو، قال: جاء أعرابي إلى النَّبِيّ - ﷺ - فسأله عن الصُّور فقال: \"قرن ينفخ فيه\" (١).\nوقال مجاهد: الصور كهيئة البوق (٢)، وقيل: هي بلغة أهل اليمن (٣) وعلى هذا أكثر المفسرين يدل عليه قوله (٤) - ﷺ -: \"كيف أنْعَمُ وصاحبُ القرن قد التقمه وحنى جبهته ينتظر متى يؤمَرُ فينفخ فيه\" (٥).\n_________\n= انظر: \"الجرح والتعديل\" ٢/ ٣٥٩، \"الثِّقات\" لابن حبان ٤/ ٦٦، \"تهذيب الكمال\" ٤/ ١٢٩، \"التقريب\" (٦٨٩).\n(١) [٢١١٣] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف، لم يذكر بجرح أو تعديل، وعلي بن حرب صدوق.\nالتخريج:\nأخرجه أبو داود، كتاب السنة، باب ذكر البعث والصور (٤٧٤٢)، التِّرْمِذِيّ، كتاب صفة القيامة. .، باب ما جاء في الصور (٢٤٣٠)، كتاب التفسير، باب ومن سورة الزمر (٣٢٤٤)، وقال: حديث حسن، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٢٨، والحاكم في \"المستدرك\" ٢/ ٤٧٣ (٣٦٣١، ٣٨٧٠، ٨٦٨٠)، وقال: حديث صحيح الإسناد ولم يخرجاه، والحديث في \"سلسلة الأحاديث الصحيحة\" للألباني ٣/ ٦٨ (١٠٨٠).\n(٢) أخرجه مجاهد في \"تفسيره\" ٢/ ٥٦٠، وذكره البُخَارِيّ، كتاب الرقاق، باب نفخ الصور قبل حديث (٦٥١٧)، عن مجاهد، والبوق: الذي ينفخ فيه.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٠.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٣٩.\n(٤) في (ح): قول النَّبِيّ.\n(٥) أخرجه التِّرْمِذِيّ، كتاب صفة القيامة ...، باب ما جاء في شأن الصور (٢٤٣١)، =","vol":"20","page":346},{"text":"وقال قتادة وأبو عبيدة: هو جمع صورة (١)، يقال صورة وصُوَر (٢) مثل سور للبناء (٣) والمسجد وجمعها سُور وسؤر (٤)، وأنشد أبو عبيدة:\nسرت إليها في أعالي السور (٥).\nومعنى الآية: ونفخ في صور الخلق.\nوقد ورد في كيفية نفخ الصور حديث (٦) جامع وهو:\n[٢١١٤] ما أخبرنا الإِمام أبو إسحاق إبراهيم بن محمَّد (بن إبراهيم) (٧) المهرجاني (٨) قراءة عليه في جمادى الآخرة سنة اثنتين\n_________\n= وقال: حديث حسن، والحاكم في \"المستدرك\" ٤/ ٦٠٣ (٨٦٧٨) وغيرهما، والحديث في \"سلسلة الأحاديث الصحيحة\" للألباني ٣/ ٦٦ - ٦٩ (١٠٧٩).\n(١) في (س): صور، ولم أجده في \"مجاز القرآن\" لأبي عبيدة.\n(٢) في (س)، (ح) بزيَادة: وصوْر.\n(٣) في (ح): سور البقاء.\n(٤) في (س): سُوَر.\n(٥) شطر البيت وقائله سقط من (س)، وهذا الرجز لعجاج -وهو عبد الله بن رؤبة بن لبيد بن صخر التَّمِيمِيّ السعدي، يكنى أَبا الشعثاء، ويعرف بالعجاج الراجز المشهور، ذكره ابن حجر في \"الإصابة\" ٥/ ٨٧.\nوانظر: \"الأغاني\" للأصفهاني ٢٠/ ٣٦٠ - وأوله:\nورب ذي سرادق محجور\nانظر: \"الكتاب\" لسيبويه ٤/ ٥١، \"العين\" للخليل ٧/ ٢٨٩، ولم يرد في العين أوله.\n(٦) في (ح) بزيادة: صحيح.\n(٧) ساقطة من (ح).\n(٨) الإسفراييني، الإمام، العلامة، أحد المجتهدين. في عصره.","vol":"20","page":347},{"text":"وتسعين وثلاثمائة أنا أبو بكر محمَّد بن عبد الله بن إبراهيم الشَّافعيّ (١) ببغداد، نا أبو قلابة الرَّقاشيّ (٢)، نا أبو عاصم الضحاك بن مخلد (٣)، نا إسماعيل بن رافع (٤)، عن محمَّد بن كعب القرظي (٥)، عن رجل من الْأَنصار، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"إن الله ﷿ لما فرغ من خلق السماوات (٦) والأرض خلَقَ الصور فأعطاه إسرافيل فهو واضعه (٧) على فيه شاخص بصره إلى العرش ينتظر متى يؤمر\" قال: قلت يَا رسول الله: ما الصُّور؟ قال: \"القرن\" قال: قلت كيف هو؟ قال: \"عظيم، والذي بعثني بالحق نبيًا (٨) إن عِظَمَ دارة فيه كعرض السماء والأرض فينفخ ثلاث نفخات: النفخة الأولى نفخة الفزع،\n_________\n(١) محمَّد بن عبد الله بن إبراهيم بن عبدويه بن موسى بن بيان، أبو بكر البزَّاز، المعروف بالشافعي، سمع محمَّد بن الجهم السمري، وأبا قلابة الرَّقاشيّ، ومحمَّد بن شداد المسمعي، وغيرهم. وحدث عنه: علي بن أَحْمد بن عليّ المقرئ، وعبد الله بن يحيى السكري، وطلحة بن عليّ الكتاني، وغيرهم. قال الخَطيب: كان ثِقَة، ثبتًا، كثير الحديث، حسن التصانيف. مات سنة (٣٥٤ هـ). انظر\"تاريخ بغداد\" ٥/ ٤٥٦، \"سير أعلام النبلاء\" ١٦/ ٣٩.\n(٢) عبد الملك بن محمَّد بن عبد الله بن محمَّد، صدوق، يخطئ تغير حفظه. لما سكن بغداد.\n(٣) أبو عاصم النَّبِيل، البَصْرِيّ، ثِقَة، ثبت.\n(٤) المدنِيُّ، يكنى أَبا رافع، ضعيف الحفظ.\n(٥) أبو حمزة القرظي، ثِقَة عالم.\n(٦) في (ح): السماء.\n(٧) في (ح): معه.\n(٨) سقطت من (س)، (ح).","vol":"20","page":348},{"text":"والثانية نفخة الصعق، والثالثة نفخة القيام لرب العالمين فيأمر الله ﷿ إسرافيل ﵇ بالنفخة الأولى فيقول: انفخ نفخة الفزع فيفزع أهل السماوات والأرض إلَّا من شاء الله فيأمره فيمدّها ويطيلها، وهو الذي يقول الله ﷿: ﴿وَمَا يَنْظُرُ هَؤُلَاءِ إِلَّا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ (١٥)﴾ (١) فيسيّر الله الجبال فتمر مرّ السحاب فتكون سرابًا وترجّ بأهلها رجًّا فتكون كالسفينة الموثقة في البحر، تضربها الأمواج وتلقيها الرياح وكالقنديل المعلق بالعرش يرجّحه الأرواح وهي التي يقول الله ﷿: ﴿يَوْمَ تَرْجُفُ الرَّاجِفَةُ (٦) تَتْبَعُهَا الرَّادِفَةُ (٧) قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (٨)﴾ (٢) فتميد (٣) الأرض بالنَّاس إلى ظهرها فتذهل المراضع وتضع الحوامل وتشيب الولدان وتطير الشياطين هاربة من الفزع حتَّى تأتي الأقطار فتلقاها الملائكة تضرب وجوهها فترجع يولي النَّاس مدبرين ينادي بعضهم بعضًا وهو الذي قاله الله ﷿: ﴿يَوْمَ التَّنَادِ * يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ﴾ (٤) فبينما هم (٥) كذلك إذ تصدعت الأرض من قطر إلى قطر فرأوا أمرًا عظيمًا لم يروا مثله وأخذهم لذلك من الكرب والهول ما الله به عليم، ثم نظروا إلى السماء فإذا هي كالمهل ثم انشقت فانكدرت نجومها وانكسفت (٦) شمسها وقمرها\" قال\n_________\n(١) ص: ١٥.\n(٢) النازعات: ٦ - ٨.\n(٣) في (ح): فتمتد.\n(٤) غافر: ٣٢ - ٣٣.\n(٥) في (ح) بزيادة: على.\n(٦) في الأصل: وانكشفت، والمثبت من (ح).","vol":"20","page":349},{"text":"رسول الله - ﷺ -: \"والأموات يومئذ لا يعلمون بشيء من ذلك\" قال أبو هريرة: يَا رسول الله فمن استثنى الله ﷿؟ حيث يقول: ﴿فَفَزِعَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ﴾، قال: \"أولئك الشُّهداء وإنما يصل الفزع إلى الأحياء وهم أحياء عند ربهم يرزقون ووقاهم (١) الله فزع ذلك اليوم وآمنهم، وهو عذاب يبعثه الله على شرار خلقه، وهو الذي يقول الله ﷿: ﴿يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (١)﴾ إلى قوله ﴿وَلَكِنَّ عَذَابَ اللَّهِ شَدِيدٌ﴾ (٢) فيمكثون في ذلك البلاء ما شاء الله إلَّا أن تطول (٣) عليهم ثم يأمر الله إسرافيل فينفخ نفخة الصعق ﴿فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ﴾ فإذا اجتمعوا جاء ملك الموت إلى الجبار فيقول: قد مات أهل السماء والأرض إلَّا من شئت فيقول الله ﷾ وهو أعلم من (٤) بقي فيقول: يَا ربّ (٥) بقيت أنت الحي الذي لا تموت وبقيت حملة العرش وبقي جبريل وميكائيل وإسرافيل وبقيتُ أنا فيقول جل وعزَّ: فيموت جبريل وميكائيل، فينطق الله العرش فيقول: أي ربِّ يموت جبريل وميكائيل فيقول: اسكت إنِّي كتبت الموت على كلِّ من تحت عرشي فيموتان، تم يأتي ملك الموت إلى\n_________\n(١) سقطت من (ح).\n(٢) الحج: ١\n(٣) في (ح): لا تطول.\n(٤) في (ح): بمن.\n(٥) في (ح): أي رب.","vol":"20","page":350},{"text":"الجبار فيقول: أي ربّ قد مات جبريل وميكائيل فيقول -وهو أعلم- من بقي؟ فيقول: بقيت أَنْتَ الحي الذي لا يموت وبقيتْ حملة عرشك، وبقيتُ أنا (١)، فيقول ليمت حملة عرشي فيموتون فيأمر الله ﷿ العرش فيقبض الصور من إسرافيل ثم يقول: ليمت (٢) إسرافيل فيموت ثم يأتي ملك الموت فيقول: يَا ربّ قد مات حملة عرشك، فيقول -وهو أعلم- من بقي؟ فيقول: بقيتَ أَنْتَ الحيّ الذي لا يموت وبقيتُ أنا، فيقول: أَنْتَ خلق من خلقي خلقتك لما رأيت فمتْ فيموت، فإذا لم يبق (٣) إلَّا الله الواحد الأحد الصمد الذي لم يلد ولم يولد ولم يكن له كفوًا أحد فكان آخرًا كما كان أوّلًا ثم (٤) طوى السماء (٥) كطي السجل للكتاب، ثم قال: أنا الجبار لمن الملك اليوم؟ فلا يجيبه أحد، ثم يقول ﵎ جل ثناؤه وتقدست أسماؤه: ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ﴾ (٦) فيبسطها بسطًا ثم يمدها مدّ الأديم العكاظي (٧) ﴿لَا تَرَى\n_________\n(١) ساقطة من (ح).\n(٢) من (ح)، وفي الأصل: لميت، وهو خطأ.\n(٣) في (ح) بزيادة: أحد.\n(٤) سقطت من (ح).\n(٥) في (ح): السماوات.\n(٦) إبراهيم: ٤٨.\n(٧) الأديم يطلق على الجلد، وعلى الطعام المأدوم؛ ولعل الأول هنا أولى، والعكاظي: عَكَظَهُ وَيعْكِظُه حبسه وقهره وردَّ عليه فخره، وقيل: سوق بصحراء بين نخلة والطائف تجتمع قبائل العرب، فيتعاعكظون أي: يتفاخرون، ويناشدون، ومنه الأديم العكاظي. =","vol":"20","page":351},{"text":"فِيهَا عِوَجًا وَلَا أَمْتًا (١٠٧)﴾ (١) ثم يزجر الله تعالى الخلق زجرة واحدة فإذا هم في هذِه (٢) الأرض المبدّلة في مثل ما كانوا فيه من الأول (٣) من كان في بطنها كان في بطنها ومن وإن في ظهرها كان على ظهرها ثم ينزل الله ﷿ عليهم ماء من تحت العرش كمني الرجال ثم يأمر الله السحاب أن تمطر أربعين يومًا حتَّى تكون فوقهم اثنا عشر ذراعًا ويأمر الله سبحانه الأجساد أن تنبت كنبات الطراثيث (٤) وكنبات البقل (٥) حتَّى إذا تكاملت (٦) آجسادهم كما كانت قال الله ﷿: ليحيى حملة العرش، فيحيون ثم يقول الله ﷿: ليحيى جبريل وميكائيل وإسرافيل (٧)، فيحيون فيأمر الله تعالى إسرافيلَ فيأخذ الصور فيضعه على فيه ثم يدعو الله تعالى\n_________\n= انظر: \"القاموس المحيط\" للفيروزآبادي ١/ ٨٩٩، ١/ ١٣٨٩.\n(١) طه: ١٠٧.\n(٢) ساقطة من (ح).\n(٣) في (ح): الأولى.\n(٤) ذكر في المعجم باسم الطَّرْثُوث: نبات كالقطن مستطيل دقيق، يميل إلى العمرة منه مرّ ومنه حلو، ومنه نوع طويل مستدق كالفطر ينبت في بادية مصر وحول بحر الروم.\n\"العين\" للخليل ٧/ ٤١١، \"مجمع الأمثال\" للميداني ٢/ ١٤٨، \"المعجم الوسيط\" ٢/ ٥٥٣.\n(٥) البقل: نبات يظهر في الأرض أو على الشجر في أطرافه وريقات خضر في الرَّبيع، ترعى عليها الماشية.\n\"المعجم الوسيط\" ١/ ٦٦.\n(٦) في (ح): كانت.\n(٧) سقطت من (ح).","vol":"20","page":352},{"text":"الأرواح فيؤتى بها تتوهج أرواح المُؤْمنين نورًا والأخرى ظلمة، فيقبضها جميعًا ثم يلقيها في الصور ثم يأمر الله ﷿ إسرافيل أن ينفخ نفخة البعث فتخرج الأرواح كأنها النحل قد ملأت ما بين السماء والأرض فيقول الله ﷿: ليرجعن كل روح إلى جسده فتدخل الأرواح الخياشيم ثم تمشي في الأجساد مشي السمّ في اللديغ، ثم تنشق الأرض عنهم سراعًا فأنا أول من ينشق عنه الأرض فتخرجون منها إلى ربكم تنسلون عراة حفاة غُرْلًا (١) ﴿مُهْطِعِينَ إِلَى الدَّاعِ يَقُولُ الْكَافِرُونَ هَذَا يَوْمٌ عَسِرٌ (٨)﴾ (٢) \" (٣).\n_________\n(١) غرلًا: الغرلة: جلدة الصبي التي تقطع في الختان والجمع غُرَل.\n\"المعجم الوسيط\" ٢/ ٦٥١.\n(٢) القمر: ٨.\n(٣) [٢١١٤] الحكم على الإسناد:\nضعيف، فيه إسماعيل بن رافع، ضعيف الحفظ.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٢٩، والخطيب في \"تاريخ بغداد\" ٤/ ١٢١، وأبو الشيخ في \"العظمة\" ٣/ ٨٢٢، وهو حديث مشهور تكلم فيه العلماء ولابن كثير كلام جامع فيه قال في \"تفسير القرآن العظيم\" ٦/ ٨٣ - ٩٢ بعد إيراده: هذا حديث مشهور وهو غريب جدًّا، ولبعضه شواهد في الأحاديث المتفرقة، وفي بعض ألفاظه نكارة، تفرد به إسماعيل بن رافع قاضي أهل المدينة، وقد اختلف فيه: فمنهم من وثقه ومنهم من ضعفه، ونص على نكارة حديثه غير واحد من الأئمة: كأحمد بن حنبل وأبي حاتم الرَّازيّ وعمرو بن عليّ الفلاس، ومنهم من قال فيه: هو متروك، وقال ابن عدي: أحاديثه كلها فيها نظر، إلَّا أنَّه يكتب حديثه في جملة الضعفاء، قلت: وقد اختلف عليه في إسناد هذا الحديث على =","vol":"20","page":353},{"text":"قوله تعالى: ﴿فَفَزِعَ﴾ أي: فيفزع والعرب تفعل ذلك في المواضع التي يصلح فيها (إذا)، لأن (إذا) يصلح معها فعل ويفعل كقولك: أزورك إذا زرتني وأزورك إذا تزورني ﴿مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ﴾ أن لا يفزع وقد ذكرنا في الخبر الماضي أنَّهم الشُّهداء.\n﴿وَكُلٌّ أَتَوْهُ﴾ قرأ الأَعمش وحمزة وخلف وحفص (أَتَوْهُ) مقصورًا اعتبارًا بقراءة ابن مسعود (١).\n_________\n= وجوه كثيرة قد أفردتها في جزء على حدة، وأما سياقه فغريب جدًّا، ويقال: إنه جمعه من أحاديث كثيرة وجعله سياقًا واحدًا، فأنكر عليه بسبب ذلك، وسمعت شيخنا الحافظ أَبا الحجاج المزي يقول: إنه رأى للوليد بن مسلم مصنفًا قد جمعه كالشواهد لبعض مفردات هذا الحديث، فالله أعلم.\nوانظر مثله في \"فتح الباري\" لابن حجر ١١/ ٣٦٨، وأخرجه الطبري في \"جامع البيان\" ٢٠/ ١٨ - ١٩، عن محمَّد بن كعب، عن رجل من الْأَنصار، عن أبي هريرة مرفوعًا، وفيه رجل مجهول، وكرره في ٢٠/ ١٩ - ٢٠ عن محمَّد بن كعب، عن أبي هريرة مرفوعًا به، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٣٩ - ٢٤٠ للمصنف والطبري.\n(١) القراءة متواترة، دلَّ على ذلك قول الشاطبي:\nوَآتُوْه فاقْصُرْ وَافْتَحِ الضَّمَّ عِلمُهُ ... فَشَا ... ... ... ... ... ... ...\nانظر: \"السبعة\" لابن مجاهد (٢٨٧)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٣٣٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٧، \"التيسير\" للداني (١٦٩)، \"البحر المحيط\" لأبي حيان ٧/ ٩٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٣٥، \"الحجة\" لابن زنجلة (٥٣٩)، \"معجم القراءات\" للخطيب ٦/ ٥٦٢.","vol":"20","page":354},{"text":"[٢١١٥] أخبرنا محمَّد بن نعيم (١)، نا الحسين بن أَيُّوب (٢)، نا علي بن عبد العزيز (٣)، نا أبو عبيد (٤)، نا هشيم (٥)، عن مغيرة (٦) عن إبراهيم (٧)، ح.\n[٢١١٦] وأخبرنا ابن عبدوس (٨)، نا محمَّد بن يعقوب (٩)، نا محمَّد ابن الجهم (١٠)، نا الفراء (١١)، حَدَّثني عدّة منهم: المفضل الضَّبِّيّ (١٢) وقيس (١٣) وأبو بكر (١٤)، كلهم عن جحش بن زياد الضَّبِّيّ (١٥)،\n_________\n(١) أبو عبد الله الحاكم النَّيْسَابُورِيّ، الإِمام الحافظ الثقة.\n(٢) الحسين بن الحسن بن أَيُّوب، أبو عبد الله الطوسي، الإِمام الحافظ، الثقة المثبت.\n(٣) أبو الحسن البَغَوِيّ البغدادي، ثِقَة.\n(٤) القاسم بن سلَّام، الإِمام المجتهد الثقة الفاضل.\n(٥) ابن بشير بن القاسم بن دينار السلمي، ثِقَة ثبت كثير التدليس والإرسال الخفي.\n(٦) المغيرة بن مقسم، الأعمى، ثِقَة، متقن، إلَّا أنَّه كان يدلس ولا سيما عن إبراهيم.\n(٧) إبراهيم بن يزيد النَّخَعيّ، الفقيه، ثِقَة، إلَّا أنَّه يرسل كثيرًا.\n(٨) محمَّد بن أَحْمد بن عبدوس، أبو بكر النَّيْسَابُورِيّ، لم يذكر بجرح أو تعديل.\n(٩) أبو العباس الأصم، ثِقَة.\n(١٠) محمَّد بن الجهم، أبو عبد الله السمري، الكاتب، ثِقَة صدوق.\n(١١) يحيى بن زياد بن عبد الله الأسدي مولاهم الكُوفيّ، صدوق.\n(١٢) المفضل بن محمَّد الضبي، متروك الحديث، متروك القراءة.\n(١٣) قيس بن الرَّبيع الأسدي، صدوق، تغير لما كبر، أدخل عليه ابنه ما ليس من حديثه فحدث به.\n(١٤) أبو بكر بن عياش بن سالم، ثِقَة عابد إلا أنَّه لما كبر ساء حفظه، وكتابه صحيح.\n(١٥) جحش بن زياد الضَّبِّيّ، روى عن تميم بن حذلم، والأحنف بن قيس، وعنه أبو بكر ابن عياش، وسفيان الثَّوريّ وغيرهما، ذكره ابن حبان في \"الثِّقات\". انظر: \"التاريخ الكبير\" للبخاري ٢/ ٢٥٣، \"الجرح والتعديل\" ٢/ ٥٥٠، \"الثِّقات\" لابن حبان ٦/ ١٥٧.","vol":"20","page":355},{"text":"كلاهما (١) عن تميم بن حذلم (٢) (٣) قال: قرأت على عبد الله بن مسعود: ﴿وَكُلٌّ آتُوْهُ دَاخِرِينَ﴾ بتطويل الألف فقال: ﴿وَكُلٌّ أَتَوْهُ﴾ قصره (٤).\nوقرأ الباقون (٥): (آتُوه) بالمد وضم التاء على مثال فَاعِلُوهُ (٦)، ﴿وَكُلُّهُمْ آتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا﴾ وهي قراءة علي - ﵁ - ﴿دَاخِرِينَ﴾ صاغرين.\n_________\n(١) يعني: إبراهيم النَّخَعيّ وجحش بن زياد.\n(٢) وهو الصواب، انظر: \"موضح أوهام الجمع والتفريق\" للخطيب ١/ ٢٨، ووردت في النسخ الثلاث (حزام) خطأ.\n(٣) تميم بن حذلم أبو سلمة الضَّبِّيّ الكُوفيّ، ثِقَة من كبار التابعين. انظر: \"التاريخ الكبير\" للبخاري ٢/ ١٥٢، \"الجرح والتعديل\" ٢/ ٤٤٢، \"الثِّقات\" لابن حبان ٤/ ٨٥، \"تهذيب الكمال\" ٤/ ٣٢٨، \"التقريب\" (٨٠٠).\n(٤) [٢١١٥ - ٢١١٦] الحكم على الإسناد:\nرواه المصنف بإسنادين، في أحدهما رواية المغيرة عن إبراهيم وهو يدلس عنه.\nوفي الطريق الثاني: المفضل الضَّبِّيّ، متروك إلَّا أنَّه توبع.\nالتخريج:\nذكره ابن الجعد في \"مسنده\" ١/ ٣٧٧ (٢٥٧٧)، وأخرجه الطَّبْرَانِيّ في \"المعجم الكبير\" ٩/ ١٣٧ (٨٦٧٥) بسنده عن تميم بن حذلم، والهيثمي في \"مجمع الزوائد\" ٧/ ١٥٥، وقال: رواه الطَّبْرَانِيّ، ورجاله ثقات، وذكره ابن الجزري في \"غاية النهاية\" ١/ ١٨٧.\n(٥) وهم أبو عمرو والكسائي ونافع وأبو جعفر وابن كثير وابن عامر ويعقوب.\n(٦) القراءة متواترة.\nانظر: \"السبعة\" لابن مجاهد (٢٨٧)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٣٣٦)، \"الحجة\" لابن زنجلة (٥٣٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٧، \"التيسير\" للداني (١٦٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٣٥، \"معجم القراءات\" للخطيب ٦/ ٥٦٢.","vol":"20","page":356},{"text":"<span data-type=\"title\" id=toc-3637>٨٨ </span>- قوله تعالى: ﴿وَتَرَى الْجِبَالَ﴾\nيَا محمَّد ﴿تَحْسَبُهَا جَامِدَةً﴾ قائمة واقفة (١) مستقرة (٢) مكانها ﴿وَهِيَ تَمُرُّ مَرَّ السَّحَابِ﴾ حتَّى تقع على الأرض فتستوي بها، قال القتيبي (٣): وذلك أن الجبال تجتمع وتُسَيّرُ وهي في رؤية العين كالواقفة وهي تسير وكذلك كل شيء عظيم وكل جمع كثير يقصر عنه البصر لكثرته وعظمه (٤) وبعد ما بين أطرافه فهو في حسبان الناظر كالواقف وهو يسير وإلى هذا ذهب الشَّاعر في وصف جيش:\nبِأَرعَن مِثل الطَّود تحسَبُ أنَّهم ... وقوفٌ لِحاجٍ والركاب تُهَمْلِجُ (٥)\n﴿صُنْعَ اللَّهِ﴾ نصب على المصدر (٦)، وقيل: على الإغراء أي: اعملوا وأبصروا (٧).\n_________\n(١) من (س)، (ح).\n(٢) في (ح): مستقيمة.\n(٣) من (ح)، ووردت في الأصل، (س) بالعين (العتبي)، وقاله ابن قتيبة في \"تأويل مشكل القرآن\" (١٢ - ١٣).\n(٤) في (ح): وعظمته.\n(٥) البيت قائله الشَّاعر النابغة الجعدي، كما في \"ديوانه\" (١٨٧)، البيت في وصف جيش: فالأرعن: الجيش العظيم، كما في \"لسان العرب\" لابن منظور (رعن) والحاج: الحاجة، وتهملج: تُسرع في حسن سير كما في \"لسان العرب\" لابن منظور (هملج) ٢/ ٣٩٤، والطود: الجبل العظيم.\n(٦) هو قول الخليل وسيبويه كما في \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٤٣.\n(٧) لم أقف عليه.","vol":"20","page":357},{"text":"﴿الَّذِي أَتْقَنَ كُلَّ شَيْءٍ﴾ أي: أحكم (١)، وقال (٢) قتادة: أحسن (٣)، ﴿إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ﴾ قرأ أهل الكوفة (٤) (وابن ذكوان عن ابن عامر) (٥) ﴿تَفْعَلُونَ﴾ بالتاء (٦) واختاره أبو عبيد لقوله تعالى: (أَتَوْهُ) إنما خبر عنهم.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٣٣، والبغوي في \"معالم التنزيل\" ٦/ ١٨٣، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٤، والنسفي في \"مدارك التنزيل\" ٣/ ٢٤٤، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤١٦ لابن المنذر، وذكره الشوكاني في \"فتح القدير\" ٤/ ١٥٦ جميعهم عن ابن عباس.\n(٢) من (س).\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٣٤، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٤، والشوكاني في \"فتح القدير\" ٤/ ١٥٦ جميعهم عن قتادة.\n(٤) وهم عاصم وحمزة والكسائي، ووافقهم نافع. \"معجم القراءات\" للخطيب ٦/ ٥٦٥.\n(٥) ما بين القوسين ساقط من (ح).\n(٦) زاد في (س)، (ح): وغيرهم بالياء، وهم ابن كثير وأبو عمرو، والقراءتان متواترتان، قال الشاطبي:\nتَفْعَلونَ الغيبُ حقٌّ له وَلَا\nأخبر أن المشار إليهم بـ (حق) والسلام في (له) وهم ابن كثير وأبو عمرو وهشام قرءوا (يفعلون) بياء الغيب، فتعين للباقين القراءة بتاء الخطاب.\nانظر: \"السبعة\" لابن مجاهد (٤٨٧)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٣٣٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٩، \"التيسير\" للداني (١٦٩)، \"البحر المحيط\" لأبي حيان ٧/ ٩٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٩، \"سراج القارئ\" لابن القاصح (٣١٤)، \"معجم القراءات\" للخطيب ٦/ ٥٦٤.","vol":"20","page":358},{"text":"<span data-type=\"title\" id=toc-3638>٨٩ </span>- قوله تعالى: ﴿مَنْ جَاءَ﴾ أي: من وافى الله تعالى ﴿بِالْحَسَنَةِ﴾\nبالإيمان، قال أبو معشر: كان إبراهيم يَحْلِفُ ما يستثني أن الحسنة: لا إله إلَّا الله (١)، قتادة: بالإخلاص (٢).\n[٢١١٧] وأخبرني الحسين بن محمَّد ابن فنجويه (٣)، نا (عبيد الله ابن محمَّد) (٤) بن شنبة (٥)، نا عبيد الله بن أَحْمد بن منصور (٦)، نا سهل ابن بشر (٧)، نا عبدةُ بن سليمان (٨)، نا سعيد بن سعيد (٩)، قال: سمعت علي بن الحسين (١٠)، يقول: كان رجلٌ غزّاءٌ في سبيل الله فكان إذا خلا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٢، والبغوي في \"معالم التنزيل\" ٦/ ١٨٣، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٤، والألوسي في \"روح المعاني\" ٢/ ٣٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٣ عن مجاهد، ونسبه البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٤، وابن كثير في \"تفسير القرآن العظيم\" ٣/ ٣٩٠ لقتادة، قلت: وجميع هذِه الأقوال تشير إلى معنى واحد وهو: من جاء بتوحيد الله والإيمان به وقولِ: لا إله إلَّا الله مُوقنًا به خالصًا من قبله فله من هذِه الحسنة عند الله خيرٌ يوم القيامة.\n(٣) ثِقَة صدوق كثير الرواية للمناكير.\n(٤) من (ح).\n(٥) لم يذكر بجرح أو تعديل.\n(٦) أبو محمَّد الكسائي، محله الصدق.\n(٧) لم أجده.\n(٨) لم يتبين لي من هو.\n(٩) لم أجده.\n(١٠) علي بن الحسين بن عليّ بن أبي طالب الهاشمي، زين العابدين، ثِقَة ثبت، عابد فقيه.","vol":"20","page":359},{"text":"المكان قال: لا إله إلَّا الله وحده لا شريك له فبينما هو ذات يوم في أرض الروم في موضع حلفاء وبرديّ رفع صوته يقول: لا إلَّا الله وحده شريك له خرج عليه رجل على فرس عليه ثياب بيض فقال: يَا عبد الله ماذا قلت؟ قال: قلت: الذي سمعت، قال: والذي نفسي بيده إنها الكلمة التي قالها الله ﷿: ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ (٨٩)﴾ (١).\n[٢١١٨] وأخبرني أبو عبد الله محمَّد بن عبد الله بن محمَّد القايني (٢)، أنا القاضي أبو الحسين محمَّد بن عثمان النصيبي (٣) ببغداد، نا أبو بكر محمَّد بن الحسين السبيعي (٤) بحلب، حَدَّثني الحسين بن إبراهيم الجصاص (٥)، أنا حسين بن الحكم (٦)، نا إسماعيل بن أَبان (٧)، عن فضيل بن الزُّبير (٨)، عن أبي داود\n_________\n(١) [٢١١٧] الحكم على الإسناد:\nفيه سعيد وغيره، لم أجد لهم ترجمة.\nالتحريج: أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٣ من طريق أبي السائب عن حفص، عن سعيد به بنحوه.\n(٢) لم أجده.\n(٣) كذاب، روى للشيعة مناكير ووضع لهم.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) الحبري أبو عبد الله الكُوفيّ، ثِقَة.\n(٧) الوراق الأَزدِيّ، الكُوفيّ، ثِقَة، تُكلم فيه للتشيع.\n(٨) لم أجده.","vol":"20","page":360},{"text":"السبيعي (١)، عن أبي عبد الله الجِدَلي (٢)، قال: دخلتُ على عليّ بن أبي طالب - ﵁ - فقال: يَا عبد الله ألا أنبئك بالحسنة التي من جاء بها أدخله الله الجنة والسيئة التي من جاء بها أكبه الله في النَّار ولم يقبل معها عملًا؟ قلت: بلى، قال الحسنة حُبنا والسيئة بُغضنا (٣).\n﴿فَلَهُ خَيْرٌ مِنْهَا﴾ أي: فله من هذِه الحسنة خير له يوم القيامة وهو الثواب والأمن من العذاب، وقال ابن عباس: فله خير منها، أي: فمنها يَصلُ إليه الخير (٤)، الحسن: معناه له منها خير (٥)، عكرمة (٦)، وابن جريج: أمّا أن يكون له خير من الإيمان\n_________\n(١) نفيع بن الحارث الأعمى، متروك، وقد كذبه ابن معين.\n(٢) أبو عبد الله الجدلي: اسمه عبد بن عبد، أو عبد الرَّحْمَن بن عبد، ثِقَة، رمي بالتشيع، وثقه أَحْمد وابن معين وغيرهما.\nانظر: \"التاريخ الكبير\" للبخاري ٦/ ١١٩، \"الجرح والتعديل\" ٦/ ٩٣، \"الثِّقات\" لابن حبان: ٥/ ١٠٢، \"تهذيب الكمال\" ٣٤/ ٢٤، \"التقريب\" (٨٢٠٧).\n(٣) [٢١١٨] الحكم على الإسناد:\nضعيف جدًا لأجل أبي داود السبيعي متروك، والنصيبي كذاب، وفيه من لم أجده.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٢٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٣، عن ابن عباس، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٤.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٣ عن الحسن، وزاد في نسبته السيوطي في \"الدر والمنثور\" ١١/ ٤١٩ لعبد بن حميد عن الحسن وقتادة ومجاهد.\n(٦) أخرجه الطبري عنه في \"جامع البيان\" ٢٠/ ٢٣، بلفظ: ليس شيءٌ خيرًا من لا إله إلَّا الله، ولكن له منها خير.","vol":"20","page":361},{"text":"فلا، وإنه (١) ليس شيء خيرًا من لا إله إلَّا الله ولكن له منها خير (٢)، وعن ابن عباس أَيضًا ﴿فَلَهُ خَيْرٌ مِنْهَا﴾ يعني: الثواب؛ لأن الطاعة فعل العبد والثواب فعل الله تعالى (٣).\nوقيل: هو أن الله ﷿ يقبل إيمانه وحسناته وقبول الله سبحانه خير من عمل العبد (٤)، وقيل فله خير منها يعني (٥): رضوان الله تعالى (٦) ﴿وَرِضْوَانٌ مِنَ اللَّهِ أَكْبَر﴾ (٧).\n(وقال محمَّد بن كعب وعبد الرَّحْمَن بن زيد ﴿فَلَهُ خَيْرٌ مِنْهَا﴾) (٨) يعني: الأضعاف أعطاه الله تعالى بالواحدة (٩) عشرًا فصاعدًا فهذا\n_________\n(١) في (ح): لأنه، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٣٥ نحوه، معلقًا.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٣ عن ابن جريج بلفظ: من جاء بالحسنة فله خيرٌ منها قال: له منها خيرٌ، فأمَّا أن يكون له خيرٌ من الإيمان فلا ولكن منها خير: يصيب منها خيرًا، وذكره من غير نسبة البَغَوِيّ بلفظ المصنف. \"معالم التنزيل\" ٦/ ١٨٣، وكذا القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٤.\n(٣) ذكره البَغَوِيّ بمعناه في \"معالم التنزيل\" ٦/ ١٨٤، وكذا القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٤.\n(٤) لم أقف على قائله.\n(٥) في (ح): أي.\n(٦) في (س) زاد (قال الله ﷿)، وفي (ح) زاد: (خير منها يعني).\n(٧) التوبة: ٧٢، والآية لم ترد في (ح)، والأثر ذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٨٤.\n(٨) ما بين القوسين ساقط من (ح).\n(٩) في (ح): بالواحد.","vol":"20","page":362},{"text":"خير منها (١) ولقد أحسن ابن كعب وابن زيد تأويلهما؛ لأن للأضعاف (٢) خصائص منها أن العبد يُسأل عن (٣) عمله (ولا سبيل له إلى) (٤) الإضعاف (٥)، ولأنه لا طمع (٦) للخصوص (٧) في الأضعاف؛ ولأن دار (٨) الحسنة الدنيا ودار (٩) الأضعاف الجنة؛ ولأن الحسنة على استحقاق العبد والتضعيف كما يليق بكرم الربّ تعالى ﴿وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ﴾ قرأ أهل الكوفة ﴿فَزَعٍ﴾ منونًا ﴿يَوْمَئِذٍ﴾ بنصب الميم وهي قراءة ابن مسعود، وسائرُ القراء قرؤوا بالإضافة (١٠)،\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٢٠/ ٢٤ بلفظ: أعطاه الله بالواحدة عشرًا، فهذا خيرٌ منها، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٨٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٤.\n(٢) في (ح): الإضعاف.\n(٣) في (ح): من.\n(٤) ما بين القوسين ساقط من (س)، (ح) وجاء مكانه: ولا يُسأل عن.\n(٥) في (س)، (ح) زيادة: ومنها أن للشيطان سبيلًا في عمله وليس له سبيل إلى الإضعاف.\n(٦) في (س)، (ح): مطمع.\n(٧) في (س): للخصوم، وفي (ح): للخصومة.\n(٨) في (ح): ذات.\n(٩) في (ح): ذات.\n(١٠) القراءتان متواترتان.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٣٣٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٦٩، \"الحجة\" لابن زنجلة (٥٤٠)، \"التيسير\" للداني (١٧٠)، \"البحر المحيط\" لأبي حيان ٧/ ٩٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٣٠، \"معجم القراءات\" للخطيب ٦/ ٥٦٥.","vol":"20","page":363},{"text":"واختاره أبو عبيد.\nقال: لأنه أعم التأويلين أن يكون الأمن من جميع فزع (ذلك اليوم وإذا قال من فزع يومئذ صار كأنه فزع دون فزع) (١) وهو اختيار الفراء أَيضًا، قال: لأن فزع معلوم (ألا ترى) (٢) أنَّه قال: ﴿لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ﴾ (٣) فصيّرهُ معرفة وإذا أضفته كان معرفة فهو أعجب إليّ (٤).\n(ونافع مع الكوفيين في فتح الميم لا في التنوين (٥).\n\n<span data-type=\"title\" id=toc-3639>٩٠ </span>- قوله تعالى:) (٦) ﴿وَمَنْ جَاءَ بِالسَّيِّئَةِ﴾\nيعني: الشِّرك.\n[٢١١٩] أخبرنا عبد الله بن حامد الوزان (٧)، أنا مكي بن عبدان (٨)، نا عبد الله بن هاشم (٩)، نا عبد الرَّحْمَن (١٠)، عن\n_________\n(١) من (س).\n(٢) هذِه الزيادة ثابتة عند الفراء صاحب القول، وقد أثبتها لإتمام المعنى.\n(٣) الأنبياء: ١٠٣.\n(٤) قاله الفراء. انظر: \"معاني القرآن\" ٢/ ٣٠١.\n(٥) أي: أن نافع يقرأها بكسر العين وفتح الميم (من فزع يومَئذ) على الإضافة وفتح الميم.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ٩٦، \"معجم القراءات\" للخطيب ٦/ ٥٦٣.\n(٦) ما بين القوسين ساقط من (س)، (ح).\n(٧) لم يذكر بجرح أو تعديل.\n(٨) أبو حاتم التَّمِيمِيّ النَّيْسَابُورِيّ، المحدث، الثقة، المتقين.\n(٩) العبدي، أبو عبد الرَّحْمَن الطوسي، ثِقَة.\n(١٠) عبد الرَّحْمَن بن مهدي بن حسان العَنْبريّ، أبو سعيد البَصْرِيّ، ثِقَة، ثبت، حافظ.","vol":"20","page":364},{"text":"سفيان (١)، عن أبي المحجل (٢)، عن أبي معشر (٣)، عن إبراهيم (٤) ﴿مَنْ جَاءَ بِالْحَسَنَةِ﴾ قال: بلا إله إلَّا الله ﴿وَمَنْ جَاءَ بِالسَّيِّئَةِ﴾ قال: الشِّرك (٥).\n[٢١٢٠] وأخبرنا عبد الله بن حامد (٦)، أنا أبو الحسن محمَّد بن شعيب البيهقي (٧) (٨)، نا بشر بن موسى (٩)، نا روح (١٠)، عن (١١) حبيب بن الشَّهيد (١٢)،\n_________\n(١) سفيان الثَّوريّ، ثِقَة حافظ إمام حجة، كان ربما دلس.\n(٢) رديني بن مرة ويقال: ابن خالد، ويقال: ابن مخلد، البكري، سئل عنه أَحْمد فقال: ما علمت إلا خيرا، ووثقه ابن معين، وذكره ابن حبان في \"الثِّقات\" انظر \"التاريخ الكبير\" للبخاري ٣/ ٣٣١، \"الجرح والتعديل\" ٣/ ٥١٦، \"الثِّقات\" لابن حبان ٨/ ٢٤٦.\n(٣) زياد بن كُلَيْب الحنظلي، أبو معشر الكُوفيّ، ثِقَة.\n(٤) إبراهيم النَّخَعيّ، ثِقَة إلَّا أنَّه يرسل كثيرًا.\n(٥) [٢١١٩] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وسائر رجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٢، والطبراني في \"الدعاء\" ١/ ٤٤٥.\n(٦) الوزان، لم يذكر بجرح أو تعديل.\n(٧) في (ح): بزي الفقيه ﵀.\n(٨) لم أجده.\n(٩) أبو علي الأسدي، ثِقَة.\n(١٠) روح بن عبادة بن العلاء بن حسَّان القيْسيّ، ثِقَة فاضل له تصانيف.\n(١١) في (ح): (بن) خطأ.\n(١٢) حبيب بن الشَّهيد الأَزدِيّ، أبو محمَّد البَصْرِيّ، ويقال: أبو شهيد، قال أَحْمد: ثِقَة مأمون، ووثقه أَيضًا ابن معين وأبو حاتم والنَّسائيّ وغيرهم، مات سنة (١٤٥ هـ)، =","vol":"20","page":365},{"text":"عن الحسن (١)، قال: ثمن الجنة لا إله إلَّا الله (٢).\n﴿فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ﴾ قال ابن عباس: أُلقيت (٣)، ضحاك: طرحت (٤)، أبو العالية: قلبت (٥)، وقيل لهم: ﴿هَلْ تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-3640>٩١ </span>- قوله تعالى: ﴿إِنَّمَا أُمِرْتُ﴾\nيقول الله تعالى لنبيه ﵇ قل: ﴿إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا﴾ يعني: مكة جعلها حرمًا آمنًا لا يسفك فيها (٦) دم حرام\n_________\n= وروى له الجماعة. انظر \"الجرح والتعديل\" ٣/ ١٠٢، \"الثِّقات\" لابن حبان ٦/ ١٨٢، \"تهذيب الكمال\" ٥/ ٣٧٨، \"التقريب\" (١٠٩٧).\n(١) الحسن البَصْرِيّ، ثِقَة فقيه، كان يرسل كثيرًا ويدلس.\n(٢) [٢١٢٠] الحكم على الإسناد:\nرجاله ثقات، ما عدا شيخ المصنف لم يذكر بجرح أو تعديل، وشيخ شيخه لم أجده.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ١٩٩ (٣٥٣١٣)، وابن قتيبة في \"تأويل مختلف الحديث\" (١٧٢)، والخطيب في \"تاريخ بغداد\" ٤/ ٣١٨، وهو أثر صحيح، وورد مرفوعًا لكنه ضعيف ذكره الألباني في \"ضعيف الجامع\" (٢٦١٦)، \"سلسلة الأحاديث الضعيفة\" ٧/ ٤٥٨ - ٤٥٩ (٣٤٥٧) وصوّب وقفه على الحسن البَصْرِيّ.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٥ عن ابن عباس، والنسفي في \"مدارك التنزيل\" ٣/ ٢٢٤.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٥ عنه.\n(٥) لم أقف عليه.\n(٦) في (ح): فيه.","vol":"20","page":366},{"text":"ولا يظلم فيها أحد ولا يهاج (١) صيدها ولا يختلي خلاها (٢)، وقرأ ابن عباس (٣) (التي حرمها) (٤) إشارة إلى البلدة (٥) ﴿وَلَهُ كُلُّ شَيْءٍ﴾ خلقًا وملكًا ﴿وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-3641>٩٢ </span>- ﴿وَأَنْ أَتْلُوَ الْقُرْآنَ فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَنْ ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ الْمُنْذِرِينَ (٩٢)﴾.\n﴿وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ﴾ نسختها آية القتال (٦).\n_________\n(١) في (ح) بزيادة: ولا يصطاد.\n(٢) من (ح) وهو الصواب الذي وردت به الرواية، وفي الأصل (خلالها)، وفي (س): (خلاءها) وكلاهما خطأ.\n(٣) ووافقه ابن مسعود.\n(٤) القراءة شاذة، وقال الألوسي في \"روح المعاني\": وقراءة الجمهور أبلغ.\nانظر: \"مختصر في شواذ القرآن\" (١١٢)، \"البحر المحيط\" لأبي حيان ٧/ ٩٦، \"روح المعاني\" ٢٠/ ٣٩، \"معجم القراءات\" للخطيب ٦/ ٥٦٧.\n(٥) من قرأ (التي) على أنها صفة للبلدة، ومن قرأ (الذي) صفة للرب تعالى. \"معجم القراءات\" للخطيب ٦/ ٥٦٧.\n(٦) وذلك في رواية علي بن أبي طلحة عن ابن عباس ﵄ قال عن هذِه الآية: إن هذا منسوخ بآية السيف، وكذلك قال قتادة ... إلخ، وقال ابن الجوزي: والصحيح أنَّه ليس بمنسوخ، وأيدّه السخاوي، وهو الصواب؛ لأنه لا يوجد تعارض بين الحكمين في الآيتين التي قيل إن بينهما نسخ، فآية السيف في قتال المشركين الذين نقضوا العهد، ولم يدخلوا الإِسلام، وتحدوا الله ورسوله - ﷺ - وأشركوا بالله تعالى، وأعطاهم الله سبحانه مهلة؛ ليتوبوا ولكنهم لم يفعلوا، فلم يبق إلَّا القتال فأمر الله تعالى بقتالهم فقال تعالى: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ -[التوبة: ٥]-، وأما آية النمل ﴿فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَنْ ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ الْمُنْذِرِينَ﴾ فحكمها عام فمن اهتدى فهدايته وإيمانه لنفسه، ومن =","vol":"20","page":367},{"text":"<span data-type=\"title\" id=toc-3642>٩٣ </span>- قوله تعالى: ﴿وَقُلِ الْحَمْدُ لِلَّهِ﴾\nعلى نعمه ﴿سَيُرِيكُمْ آيَاتِهِ﴾ يوم بدر نظيرها في سورة الأنبياء (١) ﴿سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ﴾ وقال مجاهد: ﴿سَيُرِيكُمْ آيَاتِهِ﴾ في أنفسكم وفي السماء وفي الأرض والرزق (٢) دليله قوله تعالى: ﴿سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ﴾ (٣) وقوله: ﴿وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (٢٠) وَفِي أَنْفُسِكُمْ﴾ (٤) فتعرفونها ﴿وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ﴾.\n_________\n= ضل فضلاله على نفسه، وهذا لا يتعارض مع الأمر بقتال المشركين الذين نقضوا العهد، والله أعلم.\nانظر: \"نواسخ القرآن\" لابن الجوزي ٢/ ٤٦٤ - ٤٦٥، \"جمال القراء\" للسخاوي ١/ ٣١٥، \"زهرة التفاسير\" ٦/ ٣٢٣٠.\n(١) آية ٣٧.\n(٢) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٣٦، والطبري في \"جامع البيان\" ٢٠/ ٢٦، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٢٠ للفريابي وابن المنذر وعبد بن حميد وابن أبي شيبة، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٨٥.\n(٣) فصلت: ٥٣.\n(٤) الذاريات: ٢٠ - ٢١.","vol":"20","page":368},{"text":"<span data-type=\"title\" id=toc-3643>٢٨ - سُورَة القصص</span>","vol":"20","page":369},{"text":"سورة القصص (١)\nمكية (٢) وهي ثمان وثمانون آية، وألف وأربع مائة وإحدى وأربعون\n_________\n(١) في (ح) بزيادة: بسم الله الرَّحْمَن الرَّحِيم، وزاد بعدها (سورة القصص).\n(٢) قاله الحسن وعطاء وطاوس وعكرمة: كما ذكره الشوكاني في \"فتح القدير\" ٤/ ١٩٥، والألوسي في \"روح المعاني\" ٢٠/ ٤١.\nوقاله ابن عباس وعبد الله بن الزُّبير:\nابن عباس: أخرجه ابن الضُّرَيس في \"فضائل القرآن\" (ص ١٧، ١٨)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٧٤، والبيهقي في \"دلائل النبوة\" ٢/ ١٤٢ - ١٤٤ عن ابن عباس قال: نزلت سورة القصص بمكة.\nوابن الزُّبير: أخرجه ابن مردويه كما في \"الدر المنثور\" ١١/ ٤٢١ عن عبد الله بن الزُّبير قال: أنزلت سورة القصص بمكة.\nوقال ابن عطية في \"المحرر الوجيز\" ٤/ ٢٧٥ هذِه السورة مكية إلَّا قوله -﷿-: ﴿إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ﴾ نزلت هذِه بالجحفة في وقت هجرة رسول الله -ﷺ- إلى المدينة كما رواه يحيى بن سلام حيث قال: بلغني أن النَّبِيّ - ﷺ - حين هاجر نزل عليه جبريل ﵊ بالجحفة وهو متوجه من مكة إلى المدينة فقال: أتشتاق يَا محمَّد إلى بلدك التي ولدت فيها؟ قال: \"نعم\" قال: ﴿إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ﴾ الآية.\nوقال مقاتل: فيها من المدني ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ﴾ إلى قوله: ﴿لَا نَبْتَغِي الْجَاهِلِينَ﴾ -[الآية: ٥٥]- فقد أخرج الطَّبْرَانِيّ عن ابن عباس أنها نزلت هي وآخر الحديد في أصحاب النَّجاشيّ الذي قدموا وشهدوا واقعة أحد.\nانظر: \"معالم التنزيل\" للبغوي ٦/ ١٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٤٧، \"البحر المحيط\" لأبي حيان ٧/ ٩٩، \"لباب النقول\" للسيوطي (١٦٥)، \"أسباب النزول\" للقاضي (١٦٨ - ١٦٩)، \"روح المعاني\" للألوسي ٢٠/ ٤١.","vol":"20","page":371},{"text":"كلمة، وخمسة آلاف وثمان مائة حرفٍ (١).\n[٢١٢١] أخبرنا أبو الحسين الخبازي (٢)، نا ابن حبش (٣)، حَدَّثني أبو العباس محمَّد بن موسى الدقاق (٤)، نا عبد الله بن روح المدائني (٥)، (ح.\n[٢١٢٢] أنا الخبازي (٦» (٧)، نا ظفران (٨)، نا ابن أبي داود (٩)، نا محمَّد بن عاصم (١٠)، قالا (١١): نا شبابة بن سوار الفزاري (١٢)، نا\n_________\n(١) في (س)، (ح): قدم عدد الحروف ثم الكلمات ثم الآيات وبعدها في (س) زيادة وهي: في جميع العدد اختلفوا في آيتين من عددها، عدَّ الكُوفيّ ﴿طسم (١)﴾ وأسقط آية ﴿مِنَ النَّاسِ يَسْقُونَ﴾ وعدَّ الشاميّ والمكي والبصري ﴿أُمَّةً مِنَ النَّاسِ يَسْقُونَ﴾ آية وتركها الكُوفيّ.\nانظر: \"فنون الأفنان\" (٢٩٨)، \"الإتقان\" للسيوطي ٢/ ٤٣٩، \"جمال القراء\" للسخاوي ١/ ٢١٠ - ٢١١.\n(٢) علي بن محمَّد بن الحسن بن محمَّد، الجرجاني، إمام ثِقَة.\n(٣) الحسين بن محمَّد بن حبش، أبو علي الدينوري، ثِقَة، مأمون.\n(٤) لم أجده.\n(٥) أبو أَحْمد المدائنيّ المعروف بعبدوس، ثِقَة.\n(٦) علي بن محمَّد الجرجاني، إمام ثِقَة.\n(٧) ما بين القوسين من (ح)، وفي محلها من الأصل و(س): (أنا المدائني) وهو خطأ.\n(٨) ظفران بن الحسن الدينوري، لم يذكر بجرح أو تعديل.\n(٩) أبو بكر عبد الله بن سليمان، الإِمام الحافظ.\n(١٠) الثَّقَفيّ، أبو عبد الله الأَصْبهانِيّ، صدوق.\n(١١) في (س): (قال)، والمثبت هو الصواب، يعني: عبد الله بن روح، ومحمَّد بن عاصم.\n(١٢) ثِقَة، حافظ، رمي بالإرجاء.","vol":"20","page":372},{"text":"مخلد بن عبد الواحد (١)، عن علي بن زيد (٢)، عن عطاء بن أبي ميمونة (٣)، عن زر بن حبيش (٤)، عن أُبي بن كعب، قال: قال رسول الله - ﷺ -: \"من قرأ طسم القصص لم يبق مَلَك في السماوات والأرض إلَّا شهد له يوم القيامة أنَّه كان صادقًا (٥) أن كل شيء هالك إلَّا وجهه له الحكم وإليه ترجعون\" (٦).\n_________\n(١) أبو الهذيل البَصْرِيّ، ضعيف.\n(٢) ابن جدعان، ضعيف.\n(٣) ثِقَة، رمي بالقدر.\n(٤) ثِقَة جليل.\n(٥) في (س) بزيادة: مصدقًا.\n(٦) [٢١٢١ - ٢١٢٢] الحكم على الإسناد:\nموضوع، فيه علي بن زيد ضعيف، والراوي عنه أشد ضعفًا بل اتهم بالكذب، وهو مشهور بحديث فضائل السور هذا، وتقدم مرارًا الكلام على مثله.\nالتخريج:\nأورده المناوي في \"الفتح السماوي\" ٢/ ٨٩٤، وحكم عليه بالوضع، والزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٣٦. وقال سبط ابن العجمي في \"الكشف الحثيث\" (ص ٢٥٥): مخلد بن عبد الواحد أبو الهذيل، بصري روى عن شبابة بن سوار، فساق سندا إلى أُبي بن كعب، عن النَّبِيّ -ﷺ- بذلك الخبر الطَّويل في فضل السور، فما أدري من وضعه إن لم يكن مخلد افتراه.\nوانظر: \"ميزان الاعتدال\" للذهبي ٤/ ٨٣، وقد سبق تخريجه في أول تفسير سورة النمل.","vol":"20","page":373},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ <span data-type=\"title\" id=toc-3644>(١)</span>\n\n١ - قوله ﷿: ﴿طسم (١)﴾ <span data-type=\"title\" id=toc-3645>(٢)</span>\n\n<span data-type=\"title\" id=toc-3646>٣ </span>- ﴿تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ (٢) نَتْلُو عَلَيْكَ مِنْ نَبَإِ مُوسَى وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ (٣)﴾ (٣).\n\n<span data-type=\"title\" id=toc-3647>٤ </span>- قوله تعالى: ﴿إِنَّ فِرْعَوْنَ عَلَا﴾\nقال ابن عباس: استكبر (٤)، السدي (٥): تجبر (٦).\n_________\n(١) البسملة لم ترد في (ح).\n(٢) (طسم) في (س) بزيادة وهي: قد تقدم الكلام في طسم وقراءتها وتفسيرها في الشعراء.\n(٣) (فرعون) في (س) بزيادة: من خبرهما.\n(بالحق) في (س) بزيادة: والصدق الذي لا ريب فيه.\n(لقوم يؤمنون) في (س) بزيادة: يصدقون ذلك ويعلمون أنَّه من عند الله.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٨، عن ابن عباس، ذكره الواحدي في \"الوجيز\" ٢/ ٨١٢، والبغوي في \"معالم التنزيل\" ٦/ ١٨٩، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٢٥، والنسفي في \"مدارك التنزيل\" ٣/ ٢٢٦، وأبو حيان في \"البحر المحيط\" ٧/ ٩٩، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٤٢، ولم ينسبوه.\n(٥) في (ح) بزيادة: قال.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٧، و\"تاريخ الرسل والملوك\" ١/ ٣٨٨ بلفظ: تجبر في الأرض، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٣٨ مطولًا وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٨ جميعهم عن السدي، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٨٩، والرازي في =","vol":"20","page":374},{"text":"وقال (١) قتادة: بغى (٢). وقال (٣) مقاتل: تعظم (٤).\n﴿فِي الْأَرْضِ﴾ يعني: أرض مصر ﴿وَجَعَلَ أَهْلَهَا شِيَعًا﴾ فرقًا (٥) وأصنافًا في الخدمة والسحر (٦) ﴿يَسْتَضْعِفُ طَائِفَةً﴾ منهم، يعني: بني إسرائيل ﴿يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ﴾ (٧).\n_________\n= \"مفاتيح الغيب\" ٢٤/ ٢٢٥، وأبو حيان في \"البحر المحيط\" ٧/ ٩٩، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٤٢، وأبو السعود في \"إرشاد العقل السليم\" ٧/ ٢، والألوسي في \"روح المعاني\" ٢٠/ ٤٢ ولم ينسبوه.\n(١) من (س)، (ح).\n(٢) في (س) بزيادة: علا في نفسه عن عبادة، والأثر أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٣٩ كلاهما عن قتادة بلفظ: بغى في الأرض، وذكره الرَّازيّ في \"تفسيره\" ٢٤/ ٢٢٥، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٢٤ لعبد بن حميد عن قتادة.\n(٣) من (س)، (ح).\n(٤) انظر: \"تفسير مقاتل\" ٣/ ٣٣٥، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٨٩، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٢٥، ولم ينسباه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٧ عن قتادة ومجاهد وابن زيد، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٣٩ عن مجاهد، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٢٤ لعبد بن حميد عن قتادة، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٨٩، والزمخشري في \"الكشاف\" ٣/ ١٦٣، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٧٦، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٢٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٨، وأبو حيان في \"البحر المحيط\" ٧/ ٩٩، وأبو السعود في \"إرشاد العقل السليم\" ٧/ ٢، والألوسي في \"روح المعاني\" ٢٠/ ٤٢ ولم ينسبوه جميعًا.\n(٦) في (س)، (ح): التسخير.\n(٧) في (س) بزيادة: في الأرض.","vol":"20","page":375},{"text":"<span data-type=\"title\" id=toc-3648>٥ </span>- قوله تعالى: ﴿وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ﴾ (١)\nيعني (٢): بني إسرائيل، ﴿وَنَجْعَلَهُمْ أَئِمَّةً﴾ قال ابن عباس: قادة في الخير يقتَدى بهم (٣)، وقال قتادة: ولاةً وملوكًا (٤) دليله قوله تعالى: ﴿وَجَعَلَكُمْ مُلُوكًا﴾ (٥)، ومجاهد (٦): دعاة إلى الخير (٧).\n﴿وَنَجْعَلَهُمُ الْوَارِثِينَ﴾ بعد هلاك فرعون وقومه يرثونهم (٨) ديارهم وأموالهم.\n_________\n(١) (ونريد أن) في (س) بزيادة: تقديره وأردنا أن.\n(٢) في (س) زيادة: من.\n(٣) ذكره الألوسي في \"روح المعاني\" ٢٠/ ٤٤ ولم ينسبه، والواحدي في \"الوجيز\" ٢/ ٨١٣، والبغوي في \"معالم التنزيل\" ٦/ ١٩٠، والزمخشري في \"الكشاف\" ٣/ ١٦٥ ولم ينسبوه، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٩ عن ابن عباس، وذكره أبو السعود في \"إرشاد العقل السليم\" ٧/ ٣ ولم ينسبه.\n(٤) ذكره الألوسي في \"روح المعاني\" ٢٠/ ٤٤ عن قتادة، وأخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٨ عن قتادة، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٩٠، والزمخشري في \"الكشاف\" ٣/ ١٦٥، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٩ ونسبوه لقتادة جميعًا.\n(٥) المائدة: ٢٠.\n(٦) في (س): وقال مجاهد.\n(٧) نسبه لمجاهد البَغَوِيّ في \"معالم التنزيل\" ٦/ ١٩٠، والزمخشري في \"الكشاف\" ٣/ ١٦٥، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٤٩، وأبو حيان في \"البحر المحيط\" ٧/ ١٠٠، والشوكاني في \"فتح القدير\" ٤/ ١٩٧ بلفظ: أي: قادة الخير ودعاة إليه، وولاة وملوكًا فيهم، والألوسي في \"روح المعاني\" ٢٠/ ٤٤.\n(٨) في (ح): يرثون.","vol":"20","page":376},{"text":"<span data-type=\"title\" id=toc-3649>٦ </span>- قوله تعالى: ﴿وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ﴾\nيعني: ونُوَطِّئ لهم في أرض مصر والشَّام وننزلهم (١) إياها (٢).\n﴿وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا﴾ قرأ (الأَعمش وحمزة ويحيى بن وثاب) (٣) (والكسائي وخلف (وَيرى) بالياء (٤) وما بعدها رفع (٥) على أنّ الفعل) (٦) ﴿لَهُمْ﴾ (٧).\n_________\n(١) من (ح)، وفي الأصل: وينزلهم، وفي (س): فينزلونها.\n(٢) ساقطة من (س).\n(٣) ما بين القوسين فيه تقديم وتأخير ففي (س): الأَعمش ويحيى بن وثاب وحمزة، وفي (ح): الأَعمش ويحيى بن وثاب.\n(٤) ورد بعدها في (س) زيادة: على أنَّه فعل ثلاثي.\n(٥) في (س) زيادة بعدها وهي: لأنه الفاعل والفعل لهم.\n(٦) ما بين القوسين ساقط من (س).\n(٧) فتصبح القراءة (وَيرى فِرْعَوْنُ وَهَامَانُ وَجُنُودُهمَا) بياء مفتوحة وإمالة فتحة الراء بعدها ورفع الأسماء الثلاثة، وهي متواترة، دل على ذلك قول الشاطبي:\nوَفِي نُرِيَ الفَتْحَانِ مع ألفٍ ويائِهِ ... وثلاثٌ رفْعُهَا بَعْدُ شُكِلَا\nأخبر الناظم أن المشار إليهم بالشين من (شكلا) وهما حمزة والكسائي، قرءا (وَيرى) بالياء وفتحها، وفتح الراء وألف بعدها ممالة، ورفع فرعون وهامان وجنودهما، وقرأ الباقون: (ونري) بالنُّون وضمها وكسر الراء وياء مفتوحة بعدها كلفظه ونصب الأسماء الثلاثة في قوله (بعد) أي: الأسماء الثلاثة بعد نري.\nانظر: \"معاني القرآن\" للفراء ٢/ ٣٠٢، \"جامع البيان\" للطبري ٢٠/ ٢٩، \"معاني القرآن\" للزجاج ٤/ ١٣٢، \"السبعة\" لابن مجاهد (٤٩٢)، \"معاني القراءات\" للأزهري (٣٦٤)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٣٣٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٢، \"التيسير\" للداني (١٧٥)، \"الإقناع\" لابن الباذش (٤٣٩)، \"البحر المحيط\" لأبي حيان ٧/ ١٠٠، =","vol":"20","page":377},{"text":"وقرأ غيرهم (١): (ونُرِيَ) بنون مضمومة (٢) وياء مفتوحة (٣) وما بعده نصب بوقوع الفعل عليهم (٤)، ﴿مِنْهُمْ مَا كَانُوا يَحْذَرُونَ﴾ وذلك أنَّهم أُخبروا أن هلاكهم على يدي رجل من بني إسرائيل، فكانوا على وجل منهم فأراهم الله تعالى ما كانوا يحذرون.\n\n<span data-type=\"title\" id=toc-3650>٧ </span>- قوله تعالى: ﴿وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى﴾\nقال قتادة: قذفنا (٥) في قلبها (٦) وليس بوحي نبوة (٧).\n_________\n= \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤١، \"الحجة\" لابن زنجلة (٥٤٢)، \"إتحاف فضلاء البشر\" للدمياطي (٣٤٠)، \"البدور الزاهرة\" للنشار ٢/ ١٧٦، \"سراج القارئ\" لابن القاصح (٤١٣).\n(١) وهم باقي القراء ابن كثير، ونافع وعاصم وابن عامر وأبو عمرو، والقراءة متواترة، انظر المراجع السابقة.\n(٢) في (س) بزيادة: وكسر الراء.\n(٣) في (س) بزيادة: على أنَّه فعل رباعي من رأى.\n(٤) قال الأزهري: من نصب ﴿فِرْعَوْنَ وَهَامَانَ﴾ فبإيقاع الفعل من (نُرِي) على هذِه الأسماء (ونُري) معطوف على قوله: ﴿وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ (٥) وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ﴾ ومن رفع ﴿فِرْعَوْنَ وَهَامَانَ﴾ فهما فاعلان بفعلهما وهو (يَرى). \"معاني القراءات\" (٣٦٤).\n(٥) في (ح): قذفناها.\n(٦) ورد بعدها في (س) زيادة: وقيل: أراها في المنام.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٤٢ كلاهما عن قتادة، بلفظ: وحي جاءها من الله قُذِفَ في قلبها وليس بوحي نبوة، والبغوي في \"معالم التنزيل\" ٦/ ١٩٠، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٢٨ لعبد بن حميد عن قتادة، ونسبه أبو حيان في \"البحر المحيط\" ٧/ ١٠٠ لقتادة وابن عباس، وذكره الشوكاني في \"فتح القدير\" ٤/ ١٥٩.","vol":"20","page":378},{"text":"واسم أم موسى ﵇ يوخابذ (١) بنت (٢) لاوي بن يعقوب ﴿أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ﴾ (٣).\n[٢١٢٣] أخبرني أبو عبد الله الحسين بن محمَّد (٤)، أنا مخلد بن جعفر الباقرحي (٥)، نا الحسن (٦) بن علوية (٧)، نا إسماعيل بن عيسى (٨)، نا إسحاق بن بشر (٩)، أخبرني ابن سمعان (١٠)، عن\n_________\n(١) في (ح): يوخايذ، وفي (س): لوحا بنت هايد، وما ورد في (س) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٠، ونسبه للمصنف.\n(٢) في (س): بن، وهو خطأ.\n(٣) (أرضعيه) في (س) زيادة وهي: قيل: إن أم موسى ﵇ أراها الله تعالى في النَّوم ولم تلد ... كليمي موسى فإذا ولدته فأرضعيه.\n(اليم) في (س) بزيادة: أي اطرحيه في البحر.\n(تخافي) في (س) بزيادة: عليه الهلاك.\n(تحزني) في (س) بزيادة: لفراقه. (إليك) في (س) بزيادة: من نومه.\n(المرسلين) في (س) بزيادة وهي: بعد حين وهذِه من أفصح آيات القرآن وهو أن في هذِه الآية -على قِصَرِها- أمرين ونهيين وبشارتين، قلت: والأمران: (أرضعيه) و(ألقيه)، والنهيان (ولا تخافي) و(لا تحزني)، والبشارتان هما (رادوه إليك) و(جاعلوه من المرسلين).\n(٤) ابن فنجويه، ثِقَة صدوق كثير الرواية للمناكير.\n(٥) أبو علي الدقاق، اختلط بعد أن كان أمره مستقيمًا.\n(٦) في (س): الحسين.\n(٧) الحسن بن عليّ بن محمَّد بن سليمان القطَّان، ثِقَة.\n(٨) العطار، ضعفه الأَزدِيّ وصححه غيره.\n(٩) أبو حذيفة البُخَارِيّ، كذاب.\n(١٠) عبد الله بن زياد بن سليمان بن سمعان المخزومي، متروك.","vol":"20","page":379},{"text":"عطاء (١)، عن ابن عباس.\n[٢١٢٤] (قال إسحاق (٢): وأخبرني جويبر (٣) ومقاتل (٤) عن عطاء (٥) عن ابن عباس) (٦) قال: إنّ بني إسرائيل لما كثروا بمصر استطالوا على الناس وعملوا بالمعاصي ورقّ خيارهم على (٧) أشرارهم ولم يأمروا بالمعروف (٨) ولم ينهوا عن المنكر فسلط الله عليهم القبط فاستضعفوهم (٩) إلى أن نجاهم الله تعالى على يدي نبيه موسى ﵇ (١٠).\n_________\n(١) ابن أبي رباح، ثقة فقيه فاضل، لكنه كثير الإرسال، وقيل: تغير بأخرة ولم يكثر ذلك منه.\n(٢) ابن بشر، كذاب.\n(٣) جويبر بن سعيد البلخي، ضعيف جدًّا.\n(٤) مقاتل بن سليمان، كذبوه وهجروه، ورمي بالتجسيم.\n(٥) في (س): الضحاك، وعطاء بن أبي رباح، ثقة فقيه لكنه كثير الإرسال، والضحاك بن مزاحم صدوق كثير الإرسال.\n(٦) ما بين القوسين ساقط من (ح).\n(٧) ساقطة من (س).\n(٨) في (ح) بزيادة: على الناس.\n(٩) ورد بعدها في (س) عبارة: وساموهم سوء العذاب.\n(١٠) [٢١٢٣ - ٢١٢٤] الحكم على الإسناد:\nضعيف جدًّا إن لم يكن موضوعًا، فإن إسحاق بن بشر كذاب، وشيوخه الثلاثة متهمون، وهم ابن سمعان وجويبر ومقاتل.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٠.","vol":"20","page":380},{"text":"قال وهب: بلغني أنه (١) ذبح في طلب موسى ﵇ تسعين (٢) ألف وليد (٣)، قال ابن عباس: إنّ أُمّ موسى ﵇ لما تقارب ولادها وكانت قابلة (٤) من القوابل التي وكلهن فرعون (٥) بحبالى (٦) بني إسرائيل (٧) مصافية لأُم موسى ﵇ (٨)، فلما ضربها المطلق (٩) أرسلت إليها فقالت: قد نزل بي ما نزل ولينفعني حُبُّكِ إيايَ اليوم، قال: فعالجت قبالها فلما أن وقع موسى ﵇ بالأرض هالها نور بين عيني موسى ﵇ فارتعش كل مفصل منها فدخل حبُّ موسى ﵇ قلبها (١٠)، ثم قالت لها: يا هذِه ما (١١) جئتُ إليك حين دعوتني إلا ومن ورائي قتل مولودك وأخبر فرعون، ولكن وجدتُ لابنك هذا حبًا ما وجدتُ حبَّ شيء مثل حبه فاحفظي ابنك فإني أراه هو عدُّونا، فلما خرجت القابلة من عندها أبصرها بعضُ العُيون\n_________\n(١) في (س): أن فرعون.\n(٢) في (ح): سبعين.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥١.\n(٤) ساقطة من (س)، والقابلة: المُوَلّدة. \"لسان العرب\" لابن منظور ٥/ ٧٢.\n(٥) ساقطة من (س).\n(٦) من (س)، (ح) وهو أوضح، وفي الأصل بدون حرف الجر.\n(٧) في (س) بزيادة: وكانت القابلة التي وكلت بأم موسى.\n(٨) من (س)، وفي الأصل، (ح): لها.\n(٩) الطَّلْق: وَجَعُ الولادة. \"لسان العرب\" لابن منظور ٧/ ٢٢٨، \"مختار الصحاح\" للرازي (١٦٦)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٣٦.\n(١٠) في (س): بزيادة: فاستحيته.\n(١١) في (ح): إنما.","vol":"20","page":381},{"text":"فجاء (١) إلى بابها ليدخلوا على أم موسى ﵇ فقالت أُخته: يا أُماه هذا الحرس بالباب (٢). فلفّت موسى ﵇ في خرقة (٣) فوضعته في التنور (٤) وطاش (٥) عقلها فلم تدر (٦) ما تصنع، قال (٧): فدخلوا (٨) فإذا التنور مسجور ورأوا أم موسى ﵇ لم يتغير لها (٩) لونها ولم يظهر لها لبن فقالوا لها ما أدخل (١٠) عليك القابلة؟ قالت: هي (١١) مصافية لي، فدخلت عليّ زائرة.\nفخرجوا من عندها فرجع إليها عقلُها فقالت لأخت موسى ﵇: فأين الصبي؟ قالت: لا أدري (١٢) فسمعت بعض البكاء (١٣) من التنور\n_________\n(١) في (س): فجاؤوا.\n(٢) في (س) زيادة: لفيه في خرقة.\n(٣) الخِرقة: القطعة من خِرَقَ الثوب، والخِرقةُ: المِزقةُ منه وخرقتُ الثوب إذا شَقَقْته. \"لسان العرب\" لابن منظور ١٠/ ٧٣.\n(٤) في (س)، (ح) زيادة: وهو مسجور، والتَّنُّور: الذي يُخْبَزُ فيه. \"لسان العرب\" لابن منظور ٤/ ٩٥، \"مختار الصحاح\" للرازي (٣٣).\n(٥) الطْيشُ: خفَّة العقل، وطيش العقل ذهابه حتى يجهل صاحبه ما يحاول.\n\"لسان العرب\" لابن منظور ٦/ ٣١٢، \"مختار الصحاح\" للرازي (١٦٩).\n(٦) في (ح): تعقل.\n(٧) ساقطة من (س).\n(٨) ساقطة من (س)، وجاء مكانها: فدخل القوابل.\n(٩) ساقطة من (س).\n(١٠) في (س): ما دخلت.\n(١١) من (س)، (ح).\n(١٢) في (س) بعدها زيادة: بكى الصبي.\n(١٣) وفي (ح): بكاء الصبي.","vol":"20","page":382},{"text":"فانطلقت إليه وقد جعل الله تعالى عليه النار بردًا وسلامًا فاحتملته، ثم قال (١): إنّ أُمَّ موسى ﵇ لما رأت إلحاح فرعون في طلب الولدان خافت على ابنها فقذف الله ﷿ في نفسها أن تتخذ له (٢) تابوتًا (٣) ثم تقذف بالتابوت في اليمّ وهو النيل (٤) فانطلقت إلى رجل نجار من أهل مصر من قوم فرعون فاشترت منه تابوتًّا صغيرًا فقال لها النجار: ما تصنعين بهذا التابوت؟\nقالت: ابن لي أخبئه في التابوت وكرهت (٥) الكذب، قال: ولمَ؟، قالت: أخشى عليه كيدَ فرعونَ. فلما اشترت التابوت وحملته فانطلقت انطلق النجار إلى أولئك الذبّاحين ليخبرهم بأمر أم موسى ﵇ فلما هَمَّ بالكلام أمسك الله ﷿ لسانه فلم ينطق الكلام وجعل يشير بيده فلم يَدرِ الأمناء ما يقول، فلمّا أعياهم قال كبيرهم: اضربوه فضربوه وأخرجوه، فلما انتهى النجار إلى موضعه ردَّ سبحانه عليه لسانه فتكلم فانطلق أيضًا (٦) يريد الأمناء (٧) فأتاهم ليخبرهم فأخذ الله ﷿ لسانه وبصره فلم ينطق الكلام ولم يبصر شيئًا، فضربوه وأخرجوه فوقع في واد\n_________\n(١) ساقطة من (س).\n(٢) من (س)، (ح).\n(٣) في (س) بزيادة: وتجعله فيه.\n(٤) أي: نيل مصر حماها الله، واليم: البحر. \"لسان العرب\" لابن منظور ٤/ ٤٢.\n(٥) في (س) بزيادة: إليه.\n(٦) في (ح): إنما.\n(٧) في (س): الإمضاء.","vol":"20","page":383},{"text":"يهوي فيه حيران فجعل لله ﷿ (١) إنّ ردَّ لسانه وبصره أن لا يدل عليه وأن يكون معه (٢) يحفظه حيث ما كان، فعرف الله ﷿ منه الصدق فردّ عليه بصره ولسانه فخر لله ساجدًا، فقال يا رب دُلني على هذا العبد الصالح فدله الله تعالى عليه.\nوألقته في البحر، وكان لفرعون يومئذ بنت لم يكن له ولدٌ غيرها، وكانت من أكرم الناس عليه، وكان لها كل يوم ثلاث حاجات ترفعها إلى فرعون (٣) وكان بها برص (٤) شديد (مسلخة برصًا) (٥) وكان فرعون قد جمع لها أطباء مصر والسحرة فنظروا في (٦) أمرها فقالوا له: أيها الملك لا تبرأ إلا من قِبَل البحر يوجد (٧) منه شبه الإنسان فيؤخذ من ريقه فيلطخ به برصها فتبرأ من ذلك، وذلك في يوم كذا وساعة كذا حين تشرق الشمس، فلما كان يوم الاثنين غدا فرعون إلى مجلس كان له على شفير (٨) النيل ومعه امرأته آسية بنت مزاحم، وأقبلت بنت فرعون في جواريها حتى جلست على شاطئ\n_________\n(١) يعني: نَذَرَ لله.\n(٢) في (ح) بزيادة: حتى.\n(٣) في (س) بزيادة: فيقضي لها.\n(٤) البَرَصُ: داءٌ معروف نسأل الله العافية منه ومن كلِّ داء، وهو بياض يقَعُ في الجسد. \"لسان العرب\" لابن منظور ٧/ ٥.\n(٥) ما بين القوسين سقط من (س).\n(٦) سقطت من (س).\n(٧) في (ح): يؤخذ.\n(٨) شفير كل شيء حرفه وطرفه. \"لسان العرب\" لابن منظور ٤/ ٤١٩.","vol":"20","page":384},{"text":"النيل مع جواريها تلاعبهن وتنضح (١) الماء على وجوههنّ، إذ أقبل النيل بالتابوت تضربه الأمواج فقال فرعون: إنّ هذا الشيء في البحر قد تعلق بالشجرة فائتوني به فابتدروه بالسفن من كل جانب حتى وضعوه بين يديه فعالجوا فتح التابوت فلم يقدروا عليه وعالجوا كسره (٢) فلم يقدروا عليه، قال: فدنت آسية ﵂ فرأت في جوف التابوت نورًا لم يره غيرُها، للذي (٣) أراد الله تعالى أن يكرمها، فعالجته ففتحت الباب فإذا هي بصبي صغير في مهده وإذا نور بين عينيه، وقد جعل الله تعالى رزقَه في إبهامه يمصّه لبنًا، فألقى الله تعالى لموسى ﵇ المحبة في قلب آسية وأحبه فرعون، وعطف عليه وأقبلت بنت فرعون، فلما أخرجوا الصبيَّ من التابوت عمدت بنت فرعون إلى ما كان يسيل من ريقه فلطخَتْ به برصها فبرأت فقبّلته وضمته إلى صدرها، فقال الغواة من قوم فرعون: أيها الملك إنّا نظن أن ذلك المولود الذي تحذر منه من بني إسرائيل هو هذا، رُمي (٤) به في البحر فرقًا منك فاقتله، فهمّ فرعون بقتله (فلما همّ بقتله) (٥) قالت آسية: قرةُّ عين لي ولك لا تقتلوه عسى أن ينفعنا أو نتخذه ولدًا، وكانت لا تلد فاستوهبت موسى السلام من فرعون\n_________\n(١) في (س): وتنفخ. والنَّضْحُ: الرَّشّ. \"لسان العرب\" لابن منظور ٢/ ٦٢٠.\n(٢) في (ح): السدة.\n(٣) في (س): الذي.\n(٤) في (س): أرم.\n(٥) ما بين القوسين ساقط من (ح).","vol":"20","page":385},{"text":"فوهبه لها.\nوقال فرعون (١): أمّا أنا فلا حاجة لي فيه (٢) فقال (٣) رسول الله - ﷺ - (٤): \"لو قال (٥) يومئذ (٦) قرة عين لي كما هو لك لهداه الله ﷿ كما هداها، ولكن أحب الله ﷿ أن يحرمه للذي (٧) سبق في علمه\" (٨).\nفقيل لآسية: سمّيه، قالت: سميته موشى لأنا وجدناه في الشجر\n_________\n(١) في (ح) بزيادة: لها، بعدها، وفي (س) بزيادة أخرى وهي: عليه اللعنة.\n(٢) في (س) بزيادة وهي: وقيل: إنها لما قالت قرة عين لي ولك قال لها أما أنتِ فنعم، وأمّا أنا فلا.\n(٣) في (س): قال.\n(٤) في (ح) بعدها: وأنه، وفي (س) بعدها: أما والذي نفسي بيده.\n(٥) في (س) بزيادة: فرعون.\n(٦) في (ح) بزيادة: هو.\n(٧) في (س): الذي.\n(٨) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٤٢، وأخرجه النسائي في \"السنن الكبرى\" ٦/ ٣٩٧ (١١٣٢٦)، وفي \"تفسيره\" ٢/ ٤١، وأخرجه الطبري في \"تاريخ الرسل والملوك\" (٣٩٠)، وفي \"جامع البيان\" ١٨/ ١٦٣ عن محمَّد بن قيس في هذِه السورة مختصرًا، وفي \"جامع البيان\" أيضًا ١٦/ ٦٤ في سورة طه: ٤٠ ﴿وَفَتَنَّاكَ فُتُونًا﴾ أخرجه جميعهم في سورة طه مطولًا، وفي سورة القصص مختصرًا عن ابن عباس ﵄، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٣ مختصرًا، والزمخشري في \"الكشاف\" ٣/ ١٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٤، وذكره ابن كثير في \"تفسير القرآن العظيم\" في سورة طه ٩/ ٣٢٨، وزاد السيوطي في \"الدر المنثور\" ١١/ في نسبته إلى ابن أبي عمر العدني في \"مسنده\" وعبد بن حميد وابن المنذر وابن مردويه، والحديث هذا جزء من حديث ابن عباس ﵄ في أثناء حديث الفتون الطويل، وإسناده ضعيف لضعف أصبغ بن زيد الوارد في سند هذا الحديث. =","vol":"20","page":386},{"text":"والماء فـ (مو) هو الماء و(شا) هو الشجر، فذلك.\n\n<span data-type=\"title\" id=toc-3651>٨ </span>- قوله -﷿-: ﴿فَالْتَقَطَهُ﴾\nأي (١): فأخذه، والعرب تقول لما وردت عليه فجأة من غير طلب له ولا إرادة: أصبته (٢) التقاطًا (٣)، ومنه قول الراجز:\nومَنْهَلٍ وَرَدْتُهُ التقاطا\nلَمْ أَلْقَ إِذْ وَرَدْتُهُ فُرَّاطا (٤)\n_________\n= قال ابن حجر في \"تقريب التهذيب\" ١١٣/ ٥٣٥: صدوق يُغْرِب، وقد ورد هذا عن ابن عباس موقوفًا، وهو الراجح -والله أعلم- كما قال الحافظ ابن كثير في \"تفسير القرآن العظيم\" في سورة طه: وهو موقوف من كلام ابن عباس، وليس فيه إلَّا قليل منه مرفوعًا، وكأنه تلقاه ابن عباس ﵄ مما أبيح نقله من الإسرائيليات عن كعب الأحبار أو غيره، والله أعلم، وسمعت شيخنا الحافظ أبا الحجاج المزي يقول ذلك أيضًا.\n(١) في (س) بزيادة: وجده من غير طلب ولا إرادة.\n(٢) في (س): التقطه.\n(٣) في (س) زيادة بعدها وهي: وأصبته التقاطًا ولقيت فلانًا التقاطًا، وفي (ح): ولقيت فلانًا التقاطًا.\n(٤) انظر: \"الفائق\" للزمخشري ٣/ ٣٢٧ حيث نسبه لِنَقادة بتمامه، وفي \"لسان العرب\" لابن منظور ٧/ ٣٦٧، وذكره الزمخشري في \"أساس البلاغة\" ١/ ٢٩١، \"العقد الفريد\" لابن عبد ربه ٣/ ٧٦ بالسطر الأول، وفي \"الكتاب\" لسيبويه ١/ ٣٧١، ومعنى: فُراط القطا: متقدماتها إلى الوادي والماء، وفي \"لسان العرب\" لابن منظور ٧/ ٣٩٢ جاء مرة أخرى وثالثة في ٧/ ٣٩٤ بزيادة: إلا الحمام الوُرق والغُطاطا، وبزيادة بيت في ١٢/ ٢٢٩، ونسبه في كتاب \"فصل المقال في شرح كتاب الأمثال\" للبكري ١/ ٥٠٨ لأبي محمَّد عبد الله بن ربعي الفقعسي.","vol":"20","page":387},{"text":"ومنه اللقطة وهو ما وُجد ضالًّا، فاتخذه (١) ﴿آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ﴾ هذِه اللام تسمى لام العاقبة ولام الصيرورة؛ لأنهم إنما (٢) اتخذوه (٣) ﵇ ليكون لهم قرة عين فكان عاقبة ذلك أنه كان لهم ﴿عَدُوًّا وَحَزَنًا﴾ قال الشاعر:\nوللموت تغذو (٤) الوالدات سِخَالَها ... كما لخراب الدهر تبنى المشاكل (٥)\n﴿عَدُوًّا وَحَزَنًا﴾ (قرأ أهل الكوفة (٦) (إلا عاصمًا) (٧) بضم الحاء وجزم الزاي، وقرأ الآخرون: بفتح الحاء والزاي) (٨).\n_________\n(١) في (ح): فأخذ، وفي (س): فالتقطه. وفي حديث النبي - ﷺ - أنه سئل عن اللقطة فقال: \"اعرف عفاصها ووكائها ثم عرفها سنة فإن جاء صاحبها وإلا فشأنك بها\".\n(٢) من (س)، (ح).\n(٣) في (س): أخذوه، في (ح): فأخذ.\n(٤) في (س)، (ح): تغدوا.\n(٥) البيت لسابق بن عبد الله البربري، وقد ذُكرت لفظة (المشاكل) تارة بلفظ (المساكن)، وتارة بلفظ المصنف، ووردت في ديوان سابق بلفظ (المساكن).\nانظر: \"ديوانه\" (١٣٠)، \"بغية الطلب\" ابن العديم ٩/ ٤٠٧١، \"العقد الفريد\" لابن عبد ربه ١/ ٣٢١، \"صبح الأعشى\" للقلقشندي ١/ ٢٥٧.\n(٦) ووافقهم الأعمش ويحيى بن وثاب وابن مسعود.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٠١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤١.\n(٧) ساقطة من (ح).\n(٨) ما بين القوسين ساقط من (س)، وجاء مكانه: أي ليصير الأمر إلى ذلك هو المعلوم من أمره وأن أمرهم ... إليه وإن لم يكن هذا مرادهم في التقاطه. قرأ =","vol":"20","page":388},{"text":"واختاره أبو عبيد (١)، قال (٢): للتفخيم (٣)، واختلف فيه عن عاصم (٤) وهما لغتان مثل العُدْم والعَدَم والسُّقْم والسَّقَم (٥) ﴿إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ﴾ (٦) عاصين (٧) آثمين.\n\n<span data-type=\"title\" id=toc-3652>٩ </span>- قوله -﷿-: ﴿وَقَالَتِ امْرَأَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ﴾\nأي: هو قرة عين ﴿لِي وَلَكَ لَا تَقْتُلُوهُ﴾ فإن الله أتانا به من أرض\n_________\n= الأعمش ويحيى والمفضل وحمزة والكسائي وخلف (وُحْزنًا) بضم الحاء، وإسكان الزاي، وقرأ الباقون ﴿وَحَزَنًا﴾ بفتح الحرفين.\nقال الطبري في \"جامع البيان\" ٢٠/ ٣٢: والقراءتان متواترتان متقاربتا المعنى فبأيتهما قرأ القاري فمصيب، وزاد أبو حيان في \"البحر المحيط\" أن قراءة الفتح لغة قريش حيث قال: قرأ الجمهور حزنًا بفتح الحاء والزاي، دل على ذلك قول الشاطبي: وَحُزْئا بِضَمٍ معْ سُكُونٍ شَفَا، حيث أخبر أن المشار إليهم بالشين وهم حمزة والكسائي قرآ بضم الحاء وسكون الزاي، فتعين للباقين القراءة بفتحهما. انظر: \"السبعة\" لابن مجاهد (٤٩٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٢، \"التيسير\" للداني (٣٨)، \"البحر المحيط\" لأبي حيان ٧/ ١٠١، \"إتحاف فضلاء البشر\" للدمياطي (٣٤١)، \"البدور الزاهرة\" للنشار (٢٣٩)، \"سراج القاري\" لابن القاصح (٣٢٥)، \"معجم القراءات\" للخطيب ٧/ ٨.\n(١) في (س) بزيادة: وأبو حاتم.\n(٢) ساقطة من (س).\n(٣) بعدها في (س): فيه.\n(٤) لم أجد هناك خلافًا لعاصم، بل هو كالباقين بفتح الحاء والزاي.\n(٥) في (س) زيادة بعدها: والرَّشَد والرُّشْد.\n(٦) في (س) بزيادة: وهو كان وزيره من القبط.\n(٧) في (س) بزيادة: مشركين.","vol":"20","page":389},{"text":"أُخرى وليس من بني إسرائيل (١) ﴿عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ﴾ (٢) بما هو كائن من أمرهم وأمره -﵇- عن (٣) مجاهد (٤).\nقال (٥) قتادة: ﴿وَهُمْ لَا يَشْعُرُونَ﴾ أن هلاكهم (٦) على يديه (٧) صلوات الله عليه.\nوقال محمَّد (٨) بن إسحاق بن يسار (٩): ﴿وَهُمْ لَا يَشْعُرُونَ﴾ أني أفعل ما أريد ولا أفعل ما يريدون (١٠).\n_________\n(١) في (س) بزيادة: قال بعض أهل المعاني: الفأل مُوَكَّل بالنطق قالت: ﴿قُرَّتُ عَيْنٍ لِي وَلَكَ لَا تَقْتُلُوهُ﴾ فصحَّتْ قولها: ﴿وَلَكَ لَا﴾ فجعله الله تعالى كذلك فكان قرة عين لها لا له.\n(٢) في (س) بزيادة: يقوم في ضياعنا وخدمتنا وملكنا.\nوزيادة: لأنا لم يكن لنا قط ولد وهذا أحق ما اتخذه الإنسان ولدًا قال الله تعالى.\n(٣) في (س): قاله.\n(٤) أخرجه مجاهد في \"تفسيره\" ٢/ ٤٨١.\n(٥) من (س).\n(٦) في (ح): هلاككم.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٣٤ بلفظ المصنف عن قتادة، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٣٠ لعبد بن حميد، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٣، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٧، وأبي حيان في \"البحر المحيط\" ٧/ ١٠١ ولم ينسبوه، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٤٨ عن قتادة بلفظ: لا يشعرون أنه الذي يفسد ملكهم على يديه، وذكره الشوكاني في \"فتح القدير\" ٤/ ١٩٨.\n(٨) من (س).\n(٩) ساقطة من (س).\n(١٠) ذكره أبو حيان في \"البحر المحيط\" ٧/ ١٠١، والألوسي في \"روح المعاني\" ٢٠/ ٤٨.","vol":"20","page":390},{"text":"[٢١٢٥] أخبرني ابن فنجويه (١)، نا طلحة (٢)، وعبيد الله (٣)، قالا: نا ابن مجاهد (٤)، حدثني أحمد (٥) بن حرب (٦)، نا سنيد (٧)، حدثني حجاج (٨)، عن أبي معشر (٩)، عن محمَّد بن قيس (١٠) (١١): ﴿وَهُمْ لَا يَشْعُرُونَ (٩)﴾ يقول (١٢): لا يدري بنو إسرائيل (١٣) أنّا التقطناه (١٤) (١٥)،\n_________\n(١) الحسين بن محمَّد، ثقة صدوق كثير الرواية للمناكير.\n(٢) الشاهد. سيئ الحال في الحديث، وضعفه الأزهري.\n(٣) عبيد الله بن أحمد بن يعقوب البغدادي بن البواب. ثقة.\n(٤) أحمد بن موسى بن العباس بن مجاهد البغدادي، أبو بكر المقرئ، ثقة مأمون.\n(٥) في الأصل: محمَّد، والمثبت من (س)، (ح).\n(٦) أحمد بن حرب: في هذِه الطبقة راويان بنفس الاسم أحدهما: أحمد بن حرب بن عبد الله بن سهل بن فيروز أبو عبد الله النيسابوري، له مناكير ولم يترك، ورمي بالإرجاء.\nوالثاني: أحمد بن حرب بن محمَّد بن علي الطائي أبو علي وقيل: أبو بكر الموصلي، صدوق. ولم يتبين لي أيهما المقصود.\n(٧) سُنيد بن داود المصيصي، ضعف مع إمامته ومعرفته، لكونه كان يلقن حجاج بن محمد شيخه.\n(٨) حجاج بن محمَّد الأعور، ثقة ثبت، لكنه اختلط في آخر عمره.\n(٩) نجيح بن عبد الرحمن السندي، المدني ضعيف، أسن واختلط.\n(١٠) محمَّد بن قيس المدني، القاص، ثقة.\n(١١) في (س) بزيادة: هذا من كلام امرأة فرعون التي قالت.\n(١٢) في (س): أي.\n(١٣) في (س) بزيادة: ولا القبط.\n(١٤) في (س) بزيادة: ولا يحسبون أنه ولدنا وقال.\n(١٥) [٢١٢٥] الحكم على الإسناد:\nضعيف فيه أبو معشر وسنيد، وابن حرب إن كان هو النيسابوري. =","vol":"20","page":391},{"text":"الكلبي: ﴿وَهُمْ لَا يَشْعُرُونَ﴾ إلا وأنّه ولدنا (١).\n\n<span data-type=\"title\" id=toc-3653>١٠ </span>- قوله تعالى: ﴿وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا﴾ (٢)\nلاهيًا ساهيًا (٣) من (٤) كل شيء إلا من ذكر موسى -﵇- وهمّه؛ قاله أكثر المفسرين (٥).\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ٣٥.\n(١) لم أقف عليه.\n(٢) في (ح) بزيادة: أي خاليًا.\n(٣) في (س) بزيادة: خاليًا.\n(٤) في (س) بزيادة: ذكر.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٣٥ ورجحه عن ابن عباس والأعمش وسعيد بن جبير ومجاهد وقتادة والضحاك وعلي بن أبي طلحة وغيرهم، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٤٦ عن ابن عباس بلفظ المصنف، وعن قتادة أيضًا بلفظ: لاهيًا عن كل شيء إلا من ذكر موسى، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٤ بلفظ المصنف، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٧٨، ونسبه لابن عباس، وأخرجه ابن عساكر في \"تاريخ دمشق\" ٦١/ ٢٥، عن ابن عباس بلفظ: من كل شيء إلا من هم موسى، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٥، عن ابن مسعود، والحاكم في \"المستدرك\" ٢/ ٤٠٦، عن ابن عباس، ونسبه أبو حيان في \"البحر المحيط\" ٧/ ١٠٢ لابن عباس فقط، ونسبه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٤٥ لعدد من المفسرين وهم ابن عباس ومجاهد وعكرمة وسعيد بن جبير وأبو عبيدة والضحاك والحسن البصري وقتادة وغيرهم، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٣١ للفريابي، وابن أبي شيبة وعبد بن حميد وابن المنذر عن ابن عباس بلفظ: من كل شيء إلا من هم موسى، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٤٨ بلفظ: أي صار خاليًا =","vol":"20","page":392},{"text":"وقال الحسن وابن إسحاق وابن زيد: يعني: فارغًا من الوحي الذي (١) أوحى الله تعالى إليها حين أمرها أن تلقيه في البحر ولا تخافي ولا تحزني (٢) والعهد الذي عهد إليها أن نرده إليها ونجعله من المرسلين فجاءها الشيطان فقال: يا أمَّ موسى كرهت أن يَقتل فرعونُ موسى فيكون لك أجره وثوابه وتوليتِ أنتِ قتله فألقيتِه في البحر وغرّقِتِه (٣)، ولما أتاها الخبر أن (فرعون أصابه في النيل قالت) (٤) إنه وقع في يدي عدوه الذي فررت به منه (٥) فأنساها عظم (٦) النبلاء ما كان من عبد الله تعالى إليها فقال الله تعالى: ﴿وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا﴾ من الوحي الذي أوحي إليها، (وقال\n_________\n= من كلّ شيء غير ذكر موسى -﵇-، من طرق عن ابن عباس، ورُوي أيضًا عن ابن مسعود والحسن ومجاهد ونحوه عن عكرمة.\n(١) من (س)، (ح)، وهو الصواب لأجل المعنى وكما في \"جامع البيان\" للطبري ٢٠/ ٣٦.\n(٢) في (ح): ولا تخاف ولا تحزن.\n(٣) أخرجه الطبري في \"جامع البيان\" ١٨/ ٣٦ عن ابن إسحاق وابن زيد، ونسبه البغوي في \"معالم التنزيل\" للحسن ٦/ ١٩٤، ونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٢٧٨ لابن زيد، ونسبه الرازي في \"مفاتيح الغيب\" ٢٤/ ٢٢٩ للحسن ومحمد بن إسحاق، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٥ عن الحسن وابن إسحاق وابن زيد، وذكر أبو حيان في \"البحر المحيط\" ٧/ ١٠٢ نحوه عن ابن زيد.\n(٤) ما بين القوسين سقط من (س)، وجاء مكانه: ولدها وقع في يدي فرعون قال.\n(٥) من (س)، (ح).\n(٦) في (ح): عظيم.","vol":"20","page":393},{"text":"الكسائي: ﴿فَارِغًا﴾ أي: ناسيًا) (١) (٢)، أبو عبيدة: ﴿فَارِغًا﴾ (٣) من الحزن لعلمها بأنه لم يغرق، قال (٤): وهو من قول العرب: دم فرغ إذا كان هدرًا لا قود فيه ولا دية (٥). وقال الشاعر:\nفَإنْ يَكُ أذْوادٌ أُصِبْنَ ونسْوةٌ ... فَلَنْ تَذْهَبُوا فِرْغًا بِقتلِ حِبَالِ (٦)\nوقال (٧) العلاء بن زياد (٨): ﴿فَارِغًا﴾: نافرًا (٩).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٥، وزاد (ذاهلًا)، وذكره الشوكاني أيضًا في \"فتح القدير\" ٤/ ١٩٩.\n(٢) ما بين القوسين ساقط من (س)، وجاء مكانها: وقال.\n(٣) في (س) بزيادة: أي ناسيًا.\n(٤) ساقطة من (س).\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٩٨.\n(٦) البيت لضابئ بن الحارث كما في \"السيرة النبوية\" لابن هشام ٣/ ١٨٤، وقد ذكر ابن هشام هذا البيت ضمن عدة أبيات له، وفي \"لسان العرب\" لابن منظور ٨/ ٤٤٦ ذكر البيت، وذكر معنى: فرغا: هدرًا، وفي ١١/ ١٤١ ذكر أن (حبال) اسم رجل من أصحاب طليحة بن خويلد الأسدي، ونسبه أبو حيان في \"البحر المحيط\" ٧/ ١٠٢ لطليحة بن خويلد الأسدي وعزاه إلى كتاب \"المحتسب\" لابن جني، \"شرح الألفية\" للأشموني، \"شرح الألفية\" لابن عقيل.\n(٧) من (س).\n(٨) في (ح): زيد، وهو خطأ، والصواب كالأصل.\n(٩) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٥، والشوكاني في \"فتح القدير\" ٤/ ١٩٩.","vol":"20","page":394},{"text":"وقرأ ابن محيصن (١) وفضالة بن عبيد (٢): (فزعا) بالزاي والعين (٣) من غير ألف (٤).\n﴿إِنْ كَادَتْ لَتُبْدِي بِهِ﴾ قال بعضهم: الهاء في قوله (٥): ﴿بِهِ﴾ (٦) راجعة إلى موسى -﵇- (٧)، ومعنى الكلام: إن كادت (٨) لتبدي به أنه ابنها من شدة وجدها (٩).\n[٢١٢٦] أخبرنا عبد الله بن حامد الوزان (١٠)، أخبرني مكي بن عبدان (١١)، أنا عبد الرحمن بن بشر (١٢)، نا سفيان (١٣)، عن أبي\n_________\n(١) لم يرد هذا الاسم في (س).\n(٢) في (س) بزيادة: ومحمد بن السميفع وأبو العالية وابن محيصن.\n(٣) في (س) بزيادة: المهملة.\n(٤) في (س) بزيادة: أي خائفًا عليه أن يقتل. قلتُ: القراءة شاذة.\nانظر: \"المحتسب\" لابن جني ٢/ ١٩٢، \"مختصر في شواذ القرآن\" لابن خالويه (١١٣)، \"البحر المحيط\" لأبي حيان ٧/ ١٠٢، \"معجم القراءات\" للخطيب ٧/ ١٢.\n(٥) ساقطة من (س).\n(٦) ساقطة من الأصل.\n(٧) انظر: \"جامع البيان\" للطبري ٢٠/ ٣٧.\n(٨) في (س) بزيادة: ما شهدت إلَّا تُظهر.\n(٩) انظرت \"جامع البيان\" للطبري ٢٠/ ٣٧ نسبه لابن عباس.\n(١٠) ساقطة من (س) وهو لم يذكر بجرح أو تعديل.\n(١١) المحدث الثقة المتقين.\n(١٢) ابن الحكم العبدي، أبو محمَّد النيسابوري. ثقة.\n(١٣) ابن عيينة، ثقة حافظ فقيه إمام حجة إلا أنه تغير بأخرة وكان ربما دلس لكن عن الثقات، وكان أثبت الناس في عمرو بن دينار.","vol":"20","page":395},{"text":"سعد (١)، عن عكرمة (٢)، عن ابن عباس ﴿إِنْ كَادَتْ لَتُبْدِي بِهِ﴾ قال: كادت تقول: وا ابناه (٣).\nوقال مقاتل: لما رأت التابوت (٤) يرفعه موج ويضعه آخر فخشيت عليه الغرق فكادت تصيح من شفقتها عليه (٥).\nقال (٦) الكلبي: كادت تظهر أنه ابنها، وذلك حين (٧) سمعت الناس وهم (٨) يقولون (لموسى﵇بعد ما شبّ) (٩) موسى بن فرعون فشق\n_________\n(١) من (ح)، وورد في الأصل و(س): أبي سعيد، خطأ وهو: سعيد بن المرزبان العبسي، أبو سعد، البقال الكوفي الأعور، مولى حذيفة بن اليمان. ضعيف مدلس.\n(٢) القرشي الهاشمي، أبو عبد الله المدني مولى ابن عباس. ثقة ثبت عالم بالتفسير لم يثبت تكذيبه عن ابن عمر ولا تثبت عنه بدعة.\n(٣) [٢١٢٦] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وأبو سعد ضعيف مدلس.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢/ ٣٧٠ - ٣٨ من عدة طرق عن ابن عباس، وأخرجه ابن أبي حاتم ٩/ ٢٩٤٧، وزاد السيوطي نسبته في \"الدر المنثور\" ١١/ ٤٣٠، وقال: بسند حسن.\n(٤) في (س) بزيادة: بين الأمواج.\n(٥) انظر: \"تفسير مقاتل\" ٣/ ٣٣٧، \"معالم التنزيل\" للبغوي ٦/ ١٩٤، \"روح المعاني\" للألوسي ٢٠/ ٤٩.\n(٦) من (س).\n(٧) ساقطة من (س)، وجاء مكانها: إنه لما شب.\n(٨) ساقطة من (س).\n(٩) ما بين القوسين سقط من (س).","vol":"20","page":396},{"text":"عليها فكادت تقول لا بل وابني (١)، وقال بعضهم: الهاء عائدة إلى الوحي (٢) ﴿إِنْ كَادَتْ لَتُبْدِي بِهِ﴾ بالوحي الذي أوحينا إليها أن نردَّه عليها (٣).\n﴿لَوْلَا أَنْ رَبَطْنَا عَلَى قَلْبِهَا﴾ (قوينا قلبها) (٤) فعصمناها وثبتناها ﴿لِتَكُونَ مِنَ الْمُؤْمِنِينَ﴾ (٥) المصدقين الموقنين بوعد الله -﷿-.\n\n<span data-type=\"title\" id=toc-3654>١١ </span>- قوله تعالى: ﴿وَقَالَتْ﴾\nيعني: أم موسى -﵇ - ﴿لِأُخْتِهِ﴾ لأخت موسى -﵇- واسمها مريم (٦) ﴿قُصِّيهِ﴾\nأي: أتبعي (٧) أثره حتى تعلمي خبره، ومنه القصص؛ لأنه حديث يتبع فيه الثاني الأول (٨) ﴿فَبَصُرَتْ بِهِ﴾ أي: أبصرته (٩)، ﴿عَنْ جُنُبٍ﴾ [القصص: ١١] بُعْد (١٠).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٤، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٣٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٦.\n(٢) في (س) بزيادة: تقديره، وفي (ح) زيادة: أي.\n(٣) انظر: \"جامع البيان\" للطبري ٢٠/ ٣٧.\n(٤) من (ح).\n(٥) في (س) بزيادة: من.\n(٦) في (س) بزيادة: بنت عمران بن يصهر بن قاهث بن لاوي بن يعقوب -﵇-.\n(٧) في الأصل: ابتغي، والمثبت من (س).\n(٨) القصص: الأخبار المتتابعة. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٠٤).\n(٩) قاله ابن عباس.\nانظر: \"جامع البيان\" للطبري ٢٠/ ٣٩، \"مفاتيح الغيب\" للرازي ٢٤/ ٢٣٠، \"مدارك التنزيل\" للنسفي ٣/ ٢٢٨.\n(١٠) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٣٩، وابن أبي حاتم في \"تفسير القرآن =","vol":"20","page":397},{"text":"وقال ابن عباس: الجنب أن يسمو بصر الإنسان إلى الشيء البعيد وهو إلى جنبه لا يشعر به (١).\nقال قتادة: جعلت تنظر إليه (٢) كأنها لا تريده (٣)، وكان يقرأ (عن جنب) بفتح الجيم وسكون النون (٤)، وقرأ النعمان بن سالم (٥) (عن\n_________\n= العظيم\" ٩/ ٢٩٤٨، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٤، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٣٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٦، والنسفي في \"مدارك التنزيل\" ٣/ ٢٢٨، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٤٥، ونسبوه لمجاهد، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٣٣ للفريابي وابن أبي شيبة وعبد ابن حميد وابن المنذر عن مجاهد، ولم أجده في \"تفسير مجاهد\"، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٥٠ ولم ينسبه.\n(١) نسبه الطبري لابن عباس ٢٠/ ٣٩.\n(٢) في (س) بزيا دة: بناحية.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٣/ ٨٨، والطبري في \"جامع البيان\" ٢٠/ ٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٤٨، ٢٩٤٩، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٧، وأبو حيان في \"البحر المحيط\" ٧/ ١٠٣، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٤٥ عن قتادة السدوسي، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٣٢ لعبد بن حميد وابن المنذر عن قتادة.\n(٤) القراءة شاذة.\nانظر: \"المحتسب\" لابن جني ٢/ ١٩٤، \"مختصر في شواذ القرآن\" لابن خالويه (١١٣)، \"البحر المحيط\" لأبي حيان ٧/ ١٠٣، \"معجم القراءات\" للخطيب ٧/ ١٥.\n(٥) لم أجده في \"غاية النهاية\" لابن الجزري، و\"طبقات القراء\" للسيوطي ووجدت في غيرهما من اسمه النعمان بن سالم الطائفي، ولكن لم أجد ما يدل على أنه صاحب قراءات.","vol":"20","page":398},{"text":"جانب) أي: ناحية (١) ﴿وَهُمْ لَا يَشْعُرُونَ﴾ أنها أخته -﵇- (٢).\n\n<span data-type=\"title\" id=toc-3655>١٢ </span>- قوله تعالى: ﴿وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ﴾ (٣)\nوهي (٤) جمع المرضِعِ (٥) ﴿مِنْ قَبْلُ﴾ أي: من قبل مجيء أم موسى -﵇- (٦) وذلك أنه كان يؤتى بمرضع بعد مرضع فلا (٧) يقبل ثدي امرأة فهمّهم ذلك، فلما رأت أخت موسى -﵇- التي أرسلتها أمه في طلبه ذلك وما يصنع به قالت لهم (٨) ﴿هَلْ أَدُلُّكُمْ﴾ (فذلك قوله تعالى: ﴿هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ﴾ (٩) أي (١٠): يضمنونه ويرضعونه ويضمونه إليهم وهي امرأة قد قُتل ولدها، وأحب شيء إليها أن تجد صبيًا صغيرًا وترضعه.\n_________\n(١) القراءة شاذة.\nانظر: \"المحتسب\" ٢/ ١٩٤، \"مختصر في شواذ القرآن\" لابن خالويه (١١٣)، \"البحر المحيط\" لأبي حيان ٧/ ١٠٣، \"معجم القراءات\" للخطيب ٧/ ١٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٤٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٤٩ عن السدي.\n(٣) في (س) بزيادة: أي منعنا.\n(٤) في (ح): وهو.\n(٥) في (س): المراضع.\n(٦) في (س) بزيادة: وأخته.\n(٧) في (س): لم.\n(٨) ساقطة من (ح).\n(٩) ساقط من (س)، (ح).\n(١٠) في (س) بزيادة: قالت.","vol":"20","page":399},{"text":"﴿وَهُمْ لَهُ نَاصِحُونَ﴾ والنصح: إخلاص العمل من شائب الفساد وهو نقيض الغش (١)، قالوا: نعم فأتينا بها فانطلقت إلى أمها فأخبرتها بحال ابنها وجاءت بها إليهم فلما وجد الصبي ريحَ أُمِه قبِلَ ثديها. (فذلك قوله -﷿-:\n\n<span data-type=\"title\" id=toc-3656>١٣ </span>- ﴿فَرَدَدْنَاهُ إِلَى أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (١٣)﴾\nأن الله تعالى وعدها ردَّهُ إليها، قال السدي وابن جريج: لما قالت أخت موسى -﵇- ﴿هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ (١٢)﴾ أخذوها وقالوا: إنكِ قد عرفت هذا الغلام فدلينا على أهله فقالت: ما أعرفه ولكني إنما قلت: هم للملِك ناصحون (٢) (٣).\n_________\n(١) انظر: \"لسان العرب\" لابن منظور ٢/ ٦٥١، وقال الراغب: والنصحُ تحرّي فعلٍ أو قولٍ فيه صلَاحُ صاحِبِهِ، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٩٤).\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٤١، \"تاريخ الرسل والملوك\" ١/ ٣٨٩، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٥٠ عن السدي، وذكره عن السدي وابن جريج البغوي في \"معالم التنزيل\" ٦/ ١٩٥، والزمخشري في \"الكشاف\" ٣/ ١٦٧، وابن عطية \"المحرر الوجيز\" ٤/ ٢٧٩، والنسفي في \"مدارك التنزيل\" ٣/ ٢٢٨، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٣٤ لابن المنذر عن ابن جريج، وذكره الألوسي \"روح المعاني\"٢٠/ ٥٥ من غير نسبة.\n(٣) ما بين القوسين ساقط من (س)، وجاء مكانه التالي: وقيل: لما صار. . . فرعون قال لا بد له ممن يرضعه فالتسموا له فنودي في المدينة أن الملك له ولد غلام فمن يُرضعه ينال من الملك المواهب فلم يبق قبطية ولا إسرائيلية إلا جاءت رغبة في المال والجاه فقالت أم موسى لأخته انظري يا بنية خبر هذا الطفل فخرجت تتبع =","vol":"20","page":400},{"text":"<span data-type=\"title\" id=toc-3657>١٤ </span>- قوله تعالى: ﴿وَلَمَّا بَلَغَ أَشُدَّهُ﴾ (١).\nقال الكلبي: الأشد ما بين ثماني عشرة سنة (٢) إلى ثلاثين سنة (٣)،\n_________\n= خبره حتى وقفت تنظر له على بُعْد ثم تقدمت بتلطف وكل ما عرض ثدي امرأة استنكف منه فتقدمت فأعطته ثديها فالتقمه ومصّه، ولم يكن فيه لبن وسكت الصبي فيممته إلى صدرها، فقالوا لها: خذيه أنت فقالت لا لبن لي، ولكني ﴿هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ﴾ فالتزموها وقالوا ما قلت هذا إلَّا وأنتِ تعرفين أهله، فقالت: ما أعرفهم ولكني أشرف عليكم بمن يكفله لكم وينصح له، قالوا: فأُتِيَ بها، فأتت بأمه فقبل ثديها، قاله السدي وابن جريج فذلك قوله -﷿- ﴿فَرَدَدْنَاهُ إِلَى أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا﴾ أي: تفرح ﴿وَلَا تَحْزَنَ﴾ [القصص: ١٣] على ذهاب ولدها ولتعلم أن وعبد الله حق ولكن أكثرهم يعني آل فرعون لا يعلمون أن الله تعالى وَعَدَ أم موسى أن يردّه إليها سالمًا.\n(١) الأشُد: جمع شدٍّ، والشدّةُ القوة، والشَّدِيدُ: الرجلُ القوي، وقال الطبري: هو استحكامُ قوةِ شبابه وسنه، وفي \"لسان العرب\": الأشُدّ مبْلغ الرجل الحُنْكة والمعرفة، قال الله -﷿-: ﴿حَتَّى إِذَا بَلَغَ أَشُدَّهُ﴾ [الأحقاف: ١٥] ودي الآية تنبيهٌ وهو: أن الإنسانَ إذا بلغَ هذا القَدْرَ يتقوى خُلُقُهُ الذي هو عليه فلا يكاد يزايله بعد ذلك، وما أحسن ما نبه له الشاعر حيث يقول:\nإذا المَرْءُ وافى الأربعين ولم يكن ... له دون ما يهوى حياءٌ ولا ستر\nفدعه ولا تنفس عليه الذي مضى ... وإن جر أسباب الحياة له العمر\nانظر: \"جامع البيان\" للطبري ٢٠/ ٤٢، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٥٦)، \"لسان العرب\" لابن منظور ٣/ ٢٣٥.\n(٢) ساقطة من (س).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٥، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٣٥ إلى ابن أبي الدنيا من طريق الكلبي عن أبي صالح، عن ابن عباس، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٥١، والشوكاني في \"فتح القدير\" ٤/ ٢٠١.","vol":"20","page":401},{"text":"وقال سائر (١) المفسرين: الأشد ثلاث وثلاثون سنة ﴿وَاسْتَوَى﴾ أي: بلغ أربعين سنة (٢).\n[٢١٢٧] أخبرنا أبو محمَّد المخلدي (٣)، أنا أبو الوفاء المؤمل بن الحسن بن عيسى (٤) (٥)، نا الحسن (٦) بن محمَّد بن (٧) الصباح (٨)، نا\n_________\n(١) في (س): أكثر، قلت: ومنهم مجاهد كما في \"تفسيره\" ٢/ ٥٢٥، وأخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ٤٢، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٣٥ إلى الفريابي وعبد بن حميد وابن المنذر، وأيضًا قاله قتادة وأخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ٤٢.\nونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٠ لمجاهد وابن عباس، وذكره أيضًا القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٨، ونسبه الألوسي \"روح المعاني\" ٢٠/ ٥١ لمجاهد وابن عباس وقتادة.\n(٢) قاله مجاهد كما في \"تفسيره\" ٢/ ٤٨٢، وابن عباس وقتادة، وأخرجه في \"تفسيره\" ٢٠/ ٤٢، عن مجاهد، وعن قتادة مثله أيضًا، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٥٨ عن مجاهد، وعن قتادة، وزيد بن أسلم مثله، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٦، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٠، وزاد السيوطي في \"الدر المنثور\" ١١/ ٤٣٥ لابن المنذر وعبد بن حميد وابن أبي حاتم وأبو الشيخ والمحامليّ في \"الأمالي\" من طريق مجاهد، عن ابن عباس، وذكره في \"روح المعاني\" ٢٠/ ٥١.\n(٣) الحسن بن أحمد بن محمَّد النيسابوري، إمام صدوق، مسند عدل.\n(٤) في (س): عثمان.\n(٥) الماسرجسي النيسابوري، محدث متقن.\n(٦) في (س): الحسين، وهو خطأ.\n(٧) ساقطة من (س).\n(٨) أبو علي البغدادي، صاحب الشافعي، ثقة.","vol":"20","page":402},{"text":"يحيى بن سليم (١)، أخبرني عبد الله بن عثمان بن خثيم (٢)، عن سعيد بن جبير (٣)، عن ابن عباس في قول الله -﷿-: ﴿بَلَغَ أَشُدَّهُ وَاسْتَوَى﴾ قال: الأشد ثلاث وثلاثون سنة والاستواء أربعون والعمر الذي أعذر (٤) الله إلى ابن آدم (٥) ستون سنة ثم قرأ ﴿أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ﴾ [فاطر: ٣٧] (٦) (٧).\n﴿آتَيْنَاهُ حُكْمًا﴾ (عقلًا وفهمًا) (٨) ﴿وَعِلْمًا﴾ (٩) قاله مجاهد (١٠)،\n_________\n(١) الطائفي، صدوق، سيء الحفظ.\n(٢) في النسخ (حيثم) وهو تصحيف، وعبد الله هو أبو عثمان القاري، صدوق.\n(٣) الأسدي الكوفي، ثقة ثبت فقيه.\n(٤) من (س)، (ح): أعذر، وهو الصواب كما في مصادر التخريج، وفي الأصل: أعدّه، خطأ.\n(٥) في (س)، (ح) بزيادة: فيه.\n(٦) فاطر: ٣٧.\n(٧) [٢١٢٧] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nأخرج الطبري في \"جامع البيان\" ٢٠/ ٤٢ الجزء الأول منه فقط، والجزء الأخير منه ٢٢/ ١٤١ بسند حسن، وذكره القاضي عياض في \"مشارق الأنوار\" ٢/ ٢٤٦، والسخاوي في \"فتح المغيث\" ٢/ ٣٢١، دون الجزء الأخير، ولم أجده بهذا السياق كاملًا، والجزء الأخير منه أخرجه البخاري، كتاب الرقاق، باب من بلغ ستين سنة. . . . (٦٤١٩).\n(٨) ساقط من (ح).\n(٩) في (س) بزيادة: من قبل النبوة.\n(١٠) انظر: \"تفسيره\" ٢/ ٤٨٢ بلفظ: الفقه والعقل والعلم قبل النبوة، وأخرجه ابن أبي =","vol":"20","page":403},{"text":"قيل (١): النبوة (٢)، ﴿وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ﴾ (٣).\n\n<span data-type=\"title\" id=toc-3658>١٥ </span>- قوله تعالى: ﴿وَدَخَلَ﴾\nيعني (٤) موسى -﵇- (٥) ﴿الْمَدِينَةَ﴾، قال السدي: يعني: مدينة منف (٦) من أرض مصر (٧)، وقال مقاتل: كانت قرية تدعى حابين (٨) على فرسخين من مصر (٩)، ﴿عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا﴾.\n_________\n= حاتم في \"تفسير القرآن العظيم\" عنه ٧/ ٢١١٩، ٩/ ٢٩٥٢، وأخرجه الطبري في \"جامع البيان\" عنه ٢٠/ ٤٢.\n(١) ساقطة من (س) ومكانها: قال سائر المفسرين الحكم والفضل والعلم.\n(٢) ذكره بهذا اللفظ القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٨، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٤٧، ونسبه لمجاهد، \"إرشاد العقل السليم\" لأبي السعود ٧/ ٦.\n(٣) في (س) بزيادة بعدها وهي: أي كما جزينا أم موسى لما استسلمت لأمر الله وألقت ولدَها في البحر وصدقت بوعد الله فرددنا ولدها بالتحف والطرف إليها وهي آمنة ثم وهبنا له العقل والحكمة والنبوة فكذلك نجزي كل محسن.\n(٤) في (س) بزيادة: أن.\n(٥) ساقطة من (س)، (ح)، وجاء مكانها في (س): دخل.\n(٦) بالفتح ثم السكون وفاءٍ (مَنْفُ) اسم مدينة فرعون بمصر. \"معجم البلدان\" لياقوت ٥/ ٢١٣.\n(٧) ذكره الطبري في \"جامع البيان\"٢٠/ ٤٣، والواحدي في \"الوجيز\" ٢/ ٨١٤ ولم ينسبوه، والبغوي في \"معالم التنزيل\" ٦/ ١٩٦، والزمخشري في \"الكشاف\" ٣/ ١٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٥٩، عن السدي، ونسبه أبو حيان في \"البحر المحيط\" ٧/ ١٠٤ لابن عباس.\n(٨) في (ح): خانين، وفي (س) خاطر، ولم أقف على تحديد مكانها.\n(٩) ذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٦، عن مقاتل، وذكره القرطبي في =","vol":"20","page":404},{"text":"قال محمَّد بن كعب القرظي: دخلها فيما بين المغرب والعشاء (١).\nوقال غيره (٢): نصف النهار عند القائلة (٣)، واختلف العلماء في السبب الذي من أجله دخل موسى -﵇- هذِه المدينة في هذا الوقت: فقال السدي: كان موسى﵇ - حين كبر يَرْكب مراكب فرعون، يلبس مثل ما يلبس فرعون (٤) وكان إنما (٥) يدعى موسى بن فرعون، ثم إنّ فرعون ركب مركبًا (٦) وليس عنده موسى -﵇- فلما جاء موسى صلوات الله عليه قيل له: إن فرعون قد ركب فركب في إثره فأدركه\n_________\n= \"الجامع لأحكام القرآن\" ١٣/ ٢٥٩ مطولًا ولم يذكر الجزء الأول منه، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٠٤ ولم ينسبه، والألوسي في \"روح المعاني\" ٢٠/ ٥٣ عن مقاتل.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٥٣، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٦، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٤٧، والألوسي في \"روح المعاني\" ٢٠/ ٥٣ جميعهم عن ابن عباس.\n(٢) هذِه الجملة ساقطة من (س)، وجاء مكانها: وقيل.\n(٣) وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٥٣، والطبري في \"جامع البيان\" ٢٠/ ٤٤، ونسباه لابن عباس، وذكره الزمخشري في \"الكشاف\" ٣/ ١٦٨ ولم ينسبه، ونسبه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٤٧ لابن عباس، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٥٣ بلفظ: وقت القائلة، عن ابن عباس.\n(٤) ساقطة من (ح).\n(٥) ساقطة من (س).\n(٦) في (س) بزيادة: يومًا.","vol":"20","page":405},{"text":"المقيل بأرض يقال لها منف، فدخلها نصف النهار وقد تغلّقت (١) أسواقها وليس في طرقها أحد وهو الذي يقول الله -﷿-: ﴿وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا﴾ (٢).\nوقال ابن إسحاق: كانت لموسى -﵇- من بني إسرائيل (٣) شيعة يسمعون منه ويقتدون به ويجتمعون إليه فلما اشتد رأيُه (٤) وعرَف (ما هو عليه) (٥) وما الحق رأى فراقَ فرعونَ وقومه، فخالفهم (٦) في دينه، وتكَلَّم وعادى (٧) وأنكر، حتى ذُكِرَ (٨) ذلك منه وحتى أخافوه وخافهم حتى كاد (٩) لا يدخل قرية [فرعون] (١٠) إلا خائفًا مستخفيًا\n_________\n(١) من (س)، وفي الأصل: تقلبت، خطأ.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٤٣، و\"تاريخه\" ١/ ٣٩٠ - ٣٩١، وأخرجه ابن أبي حاتم في\"تفسير القرآن العظيم\" ٩/ ٢٩٥٢، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٦، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٠، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٦٠، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٥٣ مختصرًا، جميعهم عن السدي.\n(٣) (من بني إسرائيل) سقطت من (ح).\n(٤) في (س) بزيادة: وهو ما.\n(٥) ساقطة من (س).\n(٦) من (س)، وفي الأصل: فخانهم، خطأ؛ لأن سياق الكلام راجع إلى موسى، وفي \"جامع البيان\" للطبري ٢٠/ ٤٣، وردت مكانها عبارة: على ما هم عليه حقًا.\n(٧) يوجد في (س) بعدها زيادة وهي كلمة مطموسة.\n(٨) ساقطة من (س).\n(٩) في (س)، (ح): كان.\n(١٠) زيادة من مصادر التخريج.","vol":"20","page":406},{"text":"فدخلها يومًا ﴿عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا﴾ (١).\nوقال ابن زيد: (لما على موسى -﵇فرعون بالعصا في صغره) (٢) وقال فرعون هذا عدونا الذي قُتلت فيه بنو (٣) إسرائيل، فقالت امرأته: لا بل هو صغير ثم دعت بالجمر والجوهر (فتركه بين يدي موسى -﵇- فمد -﵇- يده إلى الجوهر فحول جبريل -﵇- يده إلى) (٤) الجمرة وطرحها في فيه حتى صارت عقدة في لسانه -﵇-، وترك فرعون قتله، وأمر بإخراجه من مدينته فلم يدخل عليهم إلا بعد أن كبر وبلغ أشده، ﴿وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا﴾ عن (٥) موسى - ﵇أي: من بعد نسيانهم خبره وأمره؛ لبعد عهدهم به (٦).\n_________\n(١) أخرجه عند الطبري في \"جامع البيان\" ٢٠/ ٤٣ عن ابن إسحاق، والبغوي في \"معالم التنزيل\" ٦/ ١٩٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٦٠.\n(٢) ما بين القوسين ساقط من (س)، وجاء مكانه: في سبب هذا أن موسى -﵇- كان يلعب بعصا وهو صغير بين يدي فرعون فما شعر فرعون إلَّا على موسى فرعون بالعصا في رأسه.\n(٣) في (ح): من بني.\n(٤) ما بين القوسين ساقط من (س)، (ح)، وجاء مكانه في (ح): فلما أخذ موسى.\n(٥) في (س) زيادة: ذكر موسى أو من مجيء.\n(٦) أخرجه الطبري فيا جامع البيان\" ٢٠/ ٤٣ - ٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٥٣ مختصرًا عن ابن زيد، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٦، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٠، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٣٣، والألوسي في \"روح المعاني\" ٢٠/ ٥٢ عن ابن زيد مختصرًا. وقال الرازي في \"نهاية الأقوال\": لا مَطْمَع في ترجيح بعض هذِه الروايات على بعض؛ لأنه ليس في القرآن ما يدل على شيء منها، وقال الطبري: وأولى الأقوال في =","vol":"20","page":407},{"text":"وقال علي بن أبي طالب ﵁ في قوله تعالى: ﴿عَلَى حِينِ غَفْلَةٍ﴾ (١) منها (٢) كان يوم عيد لهم قد اشتغلوا بلهوهم ولعبهم (٣) ﴿فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَذَا مِنْ شِيعَتِهِ﴾ (٤) من أهل دينه من بني إسرائيل ﴿وَهَذَا مِنْ عَدُوِّهِ﴾ (٥) من مخالفيه من القبط، قال المفسرون: الذي هو (٦) من شيعته هو السامريّ (٧) والذي من عدوه (٨) طباخ فرعون واسمه فليثون (٩).\n_________\n= ذلك بالصحة أن يقال كما قال الله جل ثناؤه: ولما بلغ أشده واستوى، دخل المدينة على حين غفلة من أهلها.\n(١) والغفلة: سَهْوٌ يَعْتَري الإنسان من قلة التَّحَفُظِ والتيقظ، يقال غَفَل فهو غافل.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٦٢).\n(٢) سقطت من (س)، (ح).\n(٣) نسبه لعلي - ﵁ - البغوي في \"معالم التنزيل\" ٦/ ١٩٦، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٠، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٥٢، ولم ينسبه.\n(٤) في (س) بزيادة: يعني أحدهما.\n(٥) في (س) بزيادة: والآخر.\n(٦) سقطت من (س).\n(٧) في (س) بزيادة: واسمه موسى بن ظفر.\n(٨) في (س) بزيادة: هو.\n(٩) في (ح): بالتاء (فليتون)، والأثر: ذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٧ باسم (فاتون)، والزمخشري في \"الكشاف\" ٣/ ١٦٨، ونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٠ للمصنف، وذكره الرازي في \"مفاتيح الغيب\" ٢٤/ ٢٣٤، والنسفي في \"مدارك التنزيل\" ٣/ ٢٢٩ باسم (قانون)، وأبو حيان في \"البحر المحيط\" ٧/ ١٠٤ باسم (فاتون)، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٥٣ باسم (قانون).","vol":"20","page":408},{"text":"[٢١٢٨] وأخبرني ابن فنجويه (١)، نا موسى بن محمَّد (٢)، نا الحسن بن علويه (٣)، نا إسماعيل بن عيسى (٤)، نا المسيب بن شريك (٥)، قال: اسمه فاثون وكان خباز فرعون (٦).\nقالوا: يسخّره يحمل الحطب إلى المطبخ (٧).\nروى سعيد بن جبير عن ابن عباس قال: لما بلغَ موسى -﵇- أشُدَّه وكان من الرجال (٨) لم يكن أحدٌ من آلِ فرعونَ يخلُصُ إلى أحدٍ من بني إسرائيل معه بظلمٍ ولا سُخْرةٍ (٩)، حتى امتَنَعوا كلَّ الامتناعِ، فبينما هو يمشي ذاتَ يومٍ في ناحية المدينة إذ (١٠) هو (١١) برجُلين يقتتلان؛\n_________\n(١) الحسين بن محمَّد ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) الحسن بن علي البغدادي أبو محمَّد، ثقة.\n(٤) العطار ضعفه الأزدي وصححه غيره.\n(٥) أبو سعيد التميمي، متروك.\n(٦) [٢١٢٨] الحكم على الإسناد:\nفيه المسيب متروك وفيه من لم أجده.\nالتخريج:\nلم أقف عليه. وانظر: \"الجرح والتعديل\" ٨/ ٢٩٤.\n(٧) هذا قول المفسرين، ومستنده إلى الإسرائيليات؛ لأن القرآن لم يذكر لنا ذلك، والله أعلم بكيفية حاله.\n(٨) في (س) بزيادة: يحمي بني إسرائيل.\n(٩) في (ح): يسخره.\n(١٠) في (س) بزيادة: نظر.\n(١١) ساقطة من (س).","vol":"20","page":409},{"text":"أحدهما من بني إسرائيل، والآخرُ من آلِ فرعونَ، فاستغاثه (١) الإسرائيليُّ على (٢) الفرعونيّ فغضبَ موسى -﵇- واشتدَّ غَضَبُه؛ لأنَّه تناوله وهو يعلمُ منزلة موسى -﵇- من بني إسرائيل، وحِفْظَه لهم، ولا يعلمُ الناسُ إلا أنما ذلك من قِبَلِ الرضاعةِ من أمِّ موسى -﵇-، فقال للفرعوني: خلِّ (٣) سبيله. فقال: إنما آخذه ليحملَ الحطب إلى مطبخ أبيك (فنازع أحدهما صاحبه فقال الفرعوني لموسى -﵇-: لقد هممت إلى أن أحمله عليك (٤) وكان موسى -﵇- قد أوتي بسطة في الخلق وشدة في القوة والبطش) (٥) ﴿فَوَكَزَهُ مُوسَى﴾ (٦) بِجُمْعِ كفّه ولم يتعمد قتله (٧)، قال الفراء (٨) وأبو عبيدة (٩): الوكز الدفع\n_________\n(١) في (س) بزيادة: الذي من شيعته.\n(٢) في (س) بزيادة: الذي من عدوه.\n(٣) في (س) بزيادة: عنه.\n(٤) أخرجه الطبري في عدة مواضع من \"جامع البيان\" منها ٢٠/ ٤٥.\n(٥) ما بين القوسين ساقط من (س)، وجاء مكانه: فقال عليك لعنة الله وعلى فرعون من أين هو أبي؟ فتنازع أحدهما صاحبه، فقال الفرعوني الطباخ لقد هممتُ أن أحمله عليه يا موسى إذ كنت عدوًا لنا.\n(٦) الوَكْزُ: الطَعْنُ والدَّفعُ والضربُ بجميع الكفّ على ذقنه.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٣١)، \"لسان العرب\" لابن منظور ٥/ ٤٣٠.\n(٧) في (س) بزيادة: وكان موسى -﵇- قد أوتي بسطة في الخلق وشدة في القوة والبطش و... والأيد.\n(٨) انظر: \"معاني القرآن\" ٢/ ٣٠٤.\n(٩) انظر: \"مجاز القرآن\" ٢/ ٩٨.","vol":"20","page":410},{"text":"بأطراف الأصابع.\nوفي مصحف عبد الله (فَنكَزهُ) بالنون (١) والوكز والنَّكْزُ (٢) واللَّكْزُ (٣) واللهْزُ (٤) بمعنى (٥) واحد (ومنه قولهم العاقل بغمزه والأحمق بلكزه قبل أن يفهم) (٦) ومعناها الدفع (٧) (فذلك قوله تعالى: ﴿فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ﴾ (٨) أي: قتله وفرغ من أمره وكل شيء فرغت منه فقد قضيته وقضيت عليه (٩).\nقال الشاعر جرير (١٠):\n_________\n(١) ساقطة من (س)، والقراءة شاذة.\nانظر: \"المحرر الوجيز\" ٤/ ٢٨٠ وقد نسبها للثعلبي، \"البحر المحيط\" لأبي حيان ٧/ ١٠٥، \"روح المعاني\" ٢٠/ ٥٤، \"معجم القراءات\" للخطيب ٧/ ٢٢.\n(٢) الدفع والضرب، نَكَزَهُ نَكْزًا أي: دفعه وضربه.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٤٢٠.\n(٣) هو الوَجْءُ في الصدر بجُمْع اليد، وكذلك الحنك.\n\"لسان العرب\" لابن منظور ٥/ ٤٠٦.\n(٤) بمعنى اللَّكْز.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٤٠٧.\n(٥) سقطت من (ح).\n(٦) ما بين القوسين من (س).\n(٧) (الدفع) من (ح).\n(٨) ما بين القوسين سقط من (س)، (ح).\n(٩) في (ح): عنه.\n(١٠) انظر \"ديوانه\" (٢٧٠)، \"لسان العرب\" لابن منظور ٢/ ١٣٨.","vol":"20","page":411},{"text":"أَيُفَايشُونَ وقد رأَوْا حُفّاثهم (١) ... قد عَضَّه فقَضَى عليهِ الأشْجَعُ (٢)\nأي: قتله.\nفلما قتله موسى ﵇ ندم على قتله وقال (٣): لم (٤) أؤمر بذلك ثم دفنه في الرمل ثم (٥) ﴿قَالَ هَذَا مِنْ عَمَلِ الشَّيْطَانِ﴾ أي: تزيينه ووسوته (٦) ﴿إِنَّهُ عَدُوٌّ﴾ لبني آدم (٧) ﴿مُضِلٌّ﴾ عن طريق (٨) ﴿مُبِينٌ﴾ مظهر للعداوة والضلال (٩).\n_________\n(١) في (س): شطر البيت هو: العابسون وقد رأوا أجفانهم، وفي (ح): أيفايشون وقد رأوا أحفاثهم، والصواب ما في الأصل.\n(٢) البيت قاله ضمن قصيدة طويلة يهجو بها الفرزدق، أَيُفَايشون: يقال فايش إذا فأخر، والنفخ يرى الرجل أن عنده شيئًا وليس على ما يُرى، والمفايشة: المفاخرة بلا طائل، والحفاث، حية عظيمة تنفخ ولا تؤذي أي لا سُمَّ لها وهي تأكل الفئران، وأما الأشجع: فهو نوعٌ من الحيات أيضًا ولكنه قاتل سامّ، ويشبه الشاعر هنا الفرزدق بالحية آكلة الفئران؛ وقد قضى عليها جرير وهو الحية السامة القاتلة.\nانظر: \"ديوان جرير\" (٢٧٠)، \"لسان العرب\" لابن منظور ٢/ ١٣٨ - ٣٣٤، \"أدب الكاتب\" لابن قتيبة (١٦٩)، وذُكر هذا البيت أيضًا في \"معجم مقاييس اللغة\" لابن فارس ٤/ ٤٦٤.\n(٣) في (ح) بزيادة: لهم.\n(٤) ساقطة من (ح).\n(٥) ساقطة من (س)، (ح)، وبعدها في الأصل: قال، زائدة ولهذا حذفتها.\n(٦) من (س).\n(٧) من (س).\n(٨) من (س).\n(٩) من (س).","vol":"20","page":412},{"text":"<span data-type=\"title\" id=toc-3659>١٦ </span>- ﴿قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ (١٦)﴾ (١).\n\n<span data-type=\"title\" id=toc-3660>١٧ </span>- ﴿قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ﴾\nبالمغفرة فلم تعاقبني ﴿فَلَنْ أَكُونَ ظَهِيرًا﴾ عونًا (٢) ﴿لِلْمُجْرِمِينَ﴾ (٣) قال ابن عباس: فلم يستثن (٤) ﵇ فابتلي (٥)، قال قتادة: يعني: فلن أعين (٦) بعدها على خطيئة (٧).\n_________\n(١) في (س) بعد (نفسي) زيادة: بقتل من لم تأمرني بقتله.\nوبعد (الغفور) زيادة: الستار لذنوب أوليائه بعفوه.\nوبعد (الرحيم) زيادة: بهم في كل أمرهم ثم.\n(٢) في (ح) بزيادة: ونصيرًا.\n(٣) في (س) بزيادة: يعني: لا أكون بعد هذه الساعة عونًا للظالمين ولا المجرمين.\n(٤) قال الألوسي في \"روح المعاني\" ٢٠/ ٥٦: أي لم يقل إن شاء الله تعالى.\n(٥) في (س) بزيادة: من ثاني يوم. والأثر ذكره الفراء في \"معاني القرآن\" ٢/ ٣٠٤، والبغوي في \"معالم التنزيل\" ٦/ ١٩٨، وزاد بعدها (به في اليوم الثاني)، وذكره الزمخشري في \"الكشاف\" ٣/ ١٦٩، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٣٥ بلفظ البغوي ثم قال: وهذا ضعيف؛ لأنه في اليوم الثاني ترك الإغاثة، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٦٣ بلفظ البغوي، وذكر رواية أخرى وهي: فابتلي به مرة أخرى، وذكرها أيضًا أبو السعود في \"إرشاد العقل السليم\" ٧/ ٧، الألوسي في \"روح المعاني\" ٢٠/ ٥٦ جميعهم عن ابن عباس.\n(٦) في (س) بزيادة: أحدًا.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٣/ ٨٩، والطبري في \"جامع البيان\" ٢٠/ ٤٧، والبغوي في \"معالم التنزيل\" ٦/ ١٩٨ بلفظ المصنف، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٥٦ بلفظ: لن أعين بعدها ظالمًا على فجره، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٣٩ لابن المنذر وعبد بن =","vol":"20","page":413},{"text":"[٢١٢٩] أخبرنا عبد الله بن حامد (١)، أنا محمَّد بن خالد (٢)، نا داود بن سليمان (٣)، أنا عبد بن حميد (٤)، نا عبيد الله (٥) بن موسى (٦) (٧)، عن (٨) سلمة بن نبيط (٩)، قال: بعَث بعض الأمراء وهو عبد الرحمن بن مسلم إلى الضحاك بعطاء أهل بُخارى (١٠) فقال: أعطِهم، فقال: أعفني. فلم يَزَلْ يَسْتَعْفِيه حتى أعْفاه، فقال له بعض أصحابه: ما عليك (١١) أن تُعْطِيَهم وأنت لا ترزأ (١٢) شيئًا\n_________\n= حميد، وجميعهم نسبوه لقتادة.\n(١) لم يذكر بجرح أو تعديل.\n(٢) ابن الحسن، البخاري المعروف بابن أبي الهيثم، وكان حسن الحديث.\n(٣) العسكري الرقاق السامري، أبو سهل، لقبه بُنان، صدوق.\n(٤) الكشِّي، أبو محمَّد، ثقة حافظ.\n(٥) من (ح) وهو الصواب، وفي الأصل: عيد، خطأ، وفي (س): عبيد الرحمن.\n(٦) في (س): مسلم.\n(٧) عبيد الله بن موسى بن باذام العَبْسي، الكوفي، أبو محمَّد، ثقة، كان يتشيع.\n(٨) في (ح): على، وهو خطأ.\n(٩) سلمة بن نبيبابن شريط الأشجعي، أبو فراس الكوفي، ثقة يقال: اختلط.\n(١٠) من (س)، (ح) وهو الصواب كما في \"الدر المنثور\" للسيوطي ١١/ ٤٤١، ووردت في الأصل على الخطأ بلفظ إنخاءل)، وبخارى: بالضم، من أعظم مدن ما وراء النهر وأجلها قريبة من سمرقند.\n\"معجم البلدان\" لياقوت ١/ ٣٥٣، \"بلدان الخلافة الشرقية\" (٥٥٦).\n(١١) في (س) بزيادة: أن تذهب، وفي (ح): إن عليك.\n(١٢) في (س): ترزؤهم، ومعناها: أي لا تَأْخُذ منهم شيئًا.\nانظر: \"لسان العرب\" لابن منظور ١/ ٥٨ (رزأ)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢١٨.","vol":"20","page":414},{"text":"فقال: لا أحبُّ أن أُعينَ الظَّلَمةَ على شيءٍ من أمرِهم (١).\n[٢١٣٠] وبه عن عبيد الله (٢)، نا يعلى (٣)، نا عبيد الله بن الوليد الوصّافي (٤)، قال: قلت لعطاء بن أبي رباح (٥) إن لي أخًا يأخذ بقلمه وإنما يكتب (٦) ما يدخل وما يخرج (٧)، فإن أخذ بقلمه كان (٨) ذلك غنى وإن (٩) تركه احتاج (١٠) وصار عليه دَين (وله عيال) (١١) فقال: مَن الرأسُ (١٢)؟ فقال خالد بن عبد الله، فقال: أما تقرأ ما قال العبد الصالح: ﴿رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِلْمُجْرِمِينَ﴾.\n_________\n(١) [٢١٢٩] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nنسبه السيوطي في \"الدر المنثور\" ١١/ ٤٤١ لسلمة بن نبيط وعزاه لعبد بن حميد وابن المنذر، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٦٣.\n(٢) ثقة كان يتشيع.\n(٣) يعلي بن عبيد بن أبي أمية، ثقة إلا في حديثه عن الثوري ففيه لين.\n(٤) أبو إسماعيل، الكوفي، العجلي، ضعيف.\n(٥) ثقة ففيه فاضل، لكنه كثير الإرسال.\n(٦) في (س) بزيادة: ويحسب الرأس.\n(٧) في (س) بزيادة: على عيال.\n(٨) في (س)، (ح) بزيادة: في.\n(٩) في (س): ولو.\n(١٠) في (س): لاحتاج.\n(١١) سقطت من (س).\n(١٢) في (س): الرئيس.","vol":"20","page":415},{"text":"(قال ابن عباس: فَلِمَ نَسْتَتِرُ) (١) فلا يعينهم فإن الله تعالى سيغنيه (٢).\n\n<span data-type=\"title\" id=toc-3661>١٨ </span>- قوله تعالى: ﴿فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ﴾\nمن قتله القبطيّ أن يؤخذ (٣) فيُقتَل به (٤) ﴿يَتَرَقَّبُ﴾ ينتظر الأخبار ﴿فَإِذَا الَّذِي اسْتَنْصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ﴾ أي: يستغيثه وأصله (٥) من الصراخ كما يقال: يا آل (٦) بني فلان يا صبَاحاه (٧).\n_________\n= [٢١٣٠] الحكم على الإسناد:\nضعيف؛ فيه شيخ المصنف لم يذكر بجرح أو تعديل، والوصافي ضعيف.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٥٦، وابن عبد البر في \"التمهيد\" ١٣/ ٥٥، عن عبيد الله به، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٤٠ لابن المنذر وعبد بن حميد، وورد في نهاية الأثر في \"الدر المنثور\": فلا يهتم بشيءٍ وليَرْمِ بقلمه فإن الله سيأتيه برزق، وكذا ورد في \"روح المعاني\" ٢٠/ ٥٦ بلفظ السيوطي، وذكره أيضًا أبو حيان في \"البحر المحيط\" ٧/ ١٠٥.\n(١) ما بين القوسين ساقط من (س)، (ح)، وجاء مكانه في (س): فأعانه الله تعالى.\n(٢) في (ح): سيعينه، وانظر ما جاء في \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٦٣: قال ابن عباس: فلم يستثن فابتلي به ثانية فأعانه الله، فلا يعينهم أخوك فإن الله يعينه، قال عطاء: فلا يحل لأحدٍ أن يعين ظالمًا ولا يكتب له ولا يصحبه وأنه إن فعل شيئًا من ذلك فقد صار معينًا للظالمين.\n(٣) في (ح): يوجد.\n(٤) ساقطة من (س).\n(٥) في (س): وأصل ذلك.\n(٦) في (ح): قال.\n(٧) في (س) بزيادة: قال سلامة بن جندل: =","vol":"20","page":416},{"text":"قال ابن عباس: (أُتِيَ فرعونُ فقيل (١) له بأن بني إسرائيل) (٢) قد قتلوا رجلًا منا (٣) فخذ لنا بحقنا (٤) ولا تُرخِّصْ لهم في ذلك، فقال: (ابغوني قاتله) (٥) ومن يشهدُ عليه فلا يستقيم (٦) أن نقضي بغير بينةٍ ولا ثبتٍ فاعلموا (٧) ذلك، فبينما هم يطوفون (٨) لا يجدون شيئًا (٩) إذ مرّ موسى ﵇ من الغدِ فرأى ذلك الإسرائيلي يقاتلُ فرعونيًا آخر يريد أن يسخّره فاستغاث به (١٠) الإسرائيلي على الفرعوني فصادف موسى ﵇ وقد ندم على ما كان منه بالأمس من قتله القبطي، فـ ﴿قَالَ لَهُ مُوسَى﴾ -يعني: قال موسى للإسرائيلي- ﴿إِنَّكَ لَغَوِيٌّ مُبِينٌ﴾ ظاهر الغواية حين قاتلت أمس رجلًا وقتلتُه بسببك، وتقاتل اليوم آخر وتسغيثني عليه، وقيل: إنما قال\n_________\n= كنا إذا ما أتانا صارخ فزع ... كان الصراخ له فزع الطنابيب\n(١) من (ح)، وفي الأصل: فقال، وهو خطأ.\n(٢) ما بين القوسين سقط من (س)، وجاء مكانه: أتت القبط إلى فرعون فقالوا له إن بني إسرائيل.\n(٣) في مصادر التخريج وردت (من آل فرعون) بدلًا من: (رجلًا منا).\n(٤) في (س) بزيادة: القصاص.\n(٥) في (ح): ايتوني بقاتله.\n(٦) في (س) بزيادة: ذلك.\n(٧) في (س): فاطلبوا.\n(٨) في (س) بزيادة: يطلبون.\n(٩) في الأصل، (س)، (ح): ثبتًا، والتصويب من مصادر التخريج.\n(١٠) ساقطة من (ح).","vol":"20","page":417},{"text":"للفرعوني: ﴿إِنَّكَ لَغَوِيٌّ مُبِينٌ﴾ بتسخيرك) (١) وظلمك.\nوالقول الأول أصوب وأليق بنظم الآية (٢)، (وقال ابن عباس) (٣): ثم (٤) مدَّ (٥) موسى ﵇ يده وهو يريد أن يبطش بالفرعوني فنظر الإسرائيلي إلى موسى ﵇ بعد ما قال له: ﴿إِنَّكَ لَغَوِيٌّ مُبِينٌ﴾ فإذا هو (٦) غضبان كغضبه فخاف أن يكون (بعد ما قال له إنك لغوي مبين إياه أرادَ ولم يكن أراده) (٧)، إنما أراد الفرعوني (فقال: ﴿يَامُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ﴾) (٨)، (فذلك قول الله تعالى:\n\n<span data-type=\"title\" id=toc-3662>١٩ </span>- ﴿فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَهُمَا قَالَ يَامُوسَى أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ﴾ (٩) (١٠)\n_________\n(١) ما بين القوسين سقط من (س)، وجاء مكانه: أي أنت غوي مبين في تسخيرك.\n(٢) في (س) بزيادة: وعلى التأويل الأول يكون غوي فعيلًا بمعنى مفعِل أي أنت أغويتني أمس وتغويني الآن، وعلى الثاني: يكون غوي فعيلًا بمعنى فاعل أي: أنت غوي وتكفر بالله وتسخر المؤمنين.\n(٣) ساقطة من (س).\n(٤) ساقطة من (ح).\n(٥) في (ح) مكانها: يريده.\n(٦) ما بين القوسين ساقط من (س).\n(٧) ما بين القوسين ساقط من (س)، وجاء مكانه: أراد به.\n(٨) ما بين القوسين ساقط من (س).\n(٩) بعد (قال) في (س) بزيادة: الإسرائيلي. وبعد (جبارا) زيادة: ظالمًا.\n(١٠) إلى هنا ينتهي قول ابن عباس، وهو جزء من حديث الفتون الطويل المذكور في الآية التي في سورة طه ﴿وَفَتَنَّاكَ فُتُونًا﴾، أخرجه الطبري في \"جامع البيان\" =","vol":"20","page":418},{"text":"أي: ظالمًا) (١).\nقال عكرمة (٢) والشعبي (٣): لا يكون الإنسان جبارًا حتى يقتل نفسين بغيرحق.\n﴿وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ﴾ ثم تتاركا، فلما سمع القِبطي ما قال الإسرائيلي علم أن موسى ﵇ قتل ذلك الفرعوني (٤) فانطلق (إلى فرعون) (٥) فأخبره ذلك فأمر فرعون بقتل موسى ﵇ ولم يكن ظهر (٦) قاتل القبطي حتى قال صاحب موسى ﵇ ما قال.\nقال ابن عباس: فلما أرسل فرعون الذباحين لقتل موسى ﵇ أخذوا الطريق الأعظم فجاء (٧) رجل من شيعة موسى ﵇ من\n_________\n= ٢٠/ ٤٨، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٨ كالمصنف، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٨١، و\"البحر المحيط\" لأبي حيان ٧/ ١٠٦.\n(١) ما بين القوسين سقط من (ح)، ومكانها وردت عبارة: بالقتل ظلمًا.\n(٢) أخرجه عنه ابن أبي حاتم وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" ١١/ ٤٤٢، وأخرجه ابن أبي شيبة في \"مصنفه\" ٩/ ٣٦٤، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٦٥.\n(٣) أخرجه عنه ابن المنذر بلفظ: من قتل رجلين بغير حق فهو جبار، كما في \"روح المعاني\" ٢٠/ ٥٥، وأخرجه الطبري في \"جامع البيان\" ٢/ ٤٧، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨١، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٦٣ بلفظ المصنف، و\"البحر المحيط\" لأبي حيان ٦/ ١٠٧ جميعهم بلفظ ابن المنذر ما عدا القرطبي.\n(٤) في (س): القبطي.\n(٥) من (س)، (ح).\n(٦) في (س) بزيادة: على.\n(٧) في (ح): فجار، وهو خطأ.","vol":"20","page":419},{"text":"أقصى المدينة أي (١) آخرها فاختصر طريقًا قريبًا حتى سبقهم إلى موسى ﵇ فأخبره الخبر وأنذره حتى أخذ طريقًا آخر فذلك.\n\n<span data-type=\"title\" id=toc-3663>٢٠ </span>- قوله: ﴿وَجَاءَ رَجُلٌ﴾ (٢) (٣).\nواختلفوا فيه فقال أكثر أهل التأويل: هو حزقيل بن صبورا مؤمن آل فرعون وكان ابن عم فرعون (٤)، وقال (٥) شعيب الجبائي: اسمه شمعون (٦) وقيل: شمعان (٧).\n_________\n(١) في (ح): إلى، وهو خطأ.\n(٢) قال ابن كثير: وُصف بالرجولية؛ لأنه خالف الطريق فسلك طريقًا أقرب من طريق الذين بُعثوا وراءه فسبق إلى موسى. \"تفسير القرآن العظيم\" لابن كثير ٣/ ٣٩٥.\n(٣) جزء من حديث الفتون الطويل، وقد سبق تخريجه.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٦/ ١٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٦٦، \"روح المعاني\" ٢٠/ ٥٨ نسبه للمصنف، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٤٤٣ لابن المنذر عن ابن جريج، وذُكر بدون اسم (حزقيل) عند الطبري في \"جامع البيان\" ٢٠/ ٥٥، والواحدي في \"الوجيز\" ٢/ ٨١٥، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٨١، والنسفي في \"مدارك التنزيل\" ٣/ ٢٣٠، وأبو السعود في \"إرشاد العقل السليم\" ٧/ ٧.\n(٥) في (س) بزيادة: سمعت.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٥٠ - ٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٥٩، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٨ جميعهم عن شعيب، ونسبه القرطبي في \"الجامع لأحكام القرآن\" لقتادة ١٣/ ٢٦٦، وأبو حيان في \"البحر المحيط\" ٧/ ١٠٦ للضحاك، وزاد (شمعون بن إسحاق).\nانظر: \"إرشاد العقل السليم\" لأبي السعود ٧/ ٧.\n(٧) في (س): سمعان، بالسين، والأثر أخرجه الطبري في \"جامع البيان\" ٢٠/ ٥١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٥٩، والبغوي في \"معالم التنزيل\" =","vol":"20","page":420},{"text":"﴿مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى﴾ (١) قال الكلبي: يسرع في مشيه لينذره (٢)، وقال (٣) مقاتل: يمشي على رجليه (٤) ﴿قَالَ يَامُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ﴾ أي: يهتمّون قتلك ويتشاورون فيك، وقيل: يأمر بعضهم بعضًا (٥) نظيره قوله تعالى: ﴿وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ﴾ (٦) وقال النمر بن تولب:\nأَرى النَّاسَ قَدْ أَحْدَثُوا شِيمةً ... وفي كلِّ حادثةٍ يُوْتَمَر (٧)\n_________\n= ٦/ ١٩٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٦٦، ذكره أيضًا بالشين، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٥٨ وجميعهم لم ينسبوه، قلت: والظاهر أن هذِه الأقوال في الاسم من الإسرائيليات، والمشهور أن الرجل هو مؤمن آل فرعون فقط كما ذكر القرآن.\n(١) السَّعْي: المشيُ السريع، وهو دون العدو سعى يسعى سعيًا، ويُستعمل للجد في الأمر خيرًا كان أو شرًا.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٣٣)، \"لسان العرب\" لابن منظور ١٤/ ٣٨٥.\n(٢) نسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٢ للزجاج، ولم أجده في \"معاني القرآن\".\n(٣) من (س).\n(٤) انظر: \"تفسير مقاتل\" ٣/ ٣٤٠.\n(٥) في (س) بزيادة: بقتلك.\n(٦) الطلاق: ٦.\n(٧) أورده ابن قتيبة في \"غريب الحديث\" ١/ ٦٠٥، واستشهد أبو عبيدة بهذا البيت في \"مجاز القرآن\"، وأورده الطبري في \"جامع البيان\" ٢٠/ ٥٢، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٢، وذُكِر البيت منسوبًا لتولب في \"فتح الباري\" لابن =","vol":"20","page":421},{"text":"﴿فَاخْرُجْ﴾ يعني: من هذِه المدينة ﴿إِنِّي لَكَ مِنَ النَّاصِحِينَ﴾.\n\n<span data-type=\"title\" id=toc-3664>٢١ </span>- قوله تعالى: ﴿فَخَرَجَ﴾\nيعني: موسى -﵇- ﴿مِنْهَا﴾ أي: من مدينة فرعون ﴿خَائِفًا يَتَرَقَّبُ﴾ ينتظر الطلب ﴿قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-3665>٢٢ </span>- قوله -﷿-: ﴿وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ﴾\nأي: نحوها وقصدها ماضيًا إليها خارجًا عن سلطان فرعون، يقال: داره تلقاء دار فلان إذا كان محاذيتها، وأصله من اللقاء ولم يَصرف مدين؛ لأنها اسم بلدة معروفة (١).\nقال الشاعر:\nرُهْبَانُ مَدْيَن لو رأوك تنزلوا ... ... والعصم من شعف العقول (٢) الفادر (٣)\n_________\n= حجر ٦/ ٤٢٥ أيضًا، ومناسبة البيت أنه شاهد تغيّرًا في القيم الاجتماعية، ورأى أن الناس قد أحدثوا أمورًا جديدة لم يرها من قبل فقد نزعوا إلى الجدل في أُمور العقائد كالقضاء والقدر، وشئون السياسة والحكم كالخلافة وإلى ذلك كله يُشير بقوله: أحدثوا شيبة، وهي الأخلاق التي لم تعرف من قبل في حياة الرسول - ﷺ - وفي حياة الخلفاء الراشدين، ويؤتمر: الآئتمار هو التشاور والجدل وعرض الآراء المختلفة، وكلّ هذِه شواهد على الفرقة والتشيع.\n(١) ولأنها اسم أعجمي. انظر: \"أوضح المسالك\" لابن هشام ٤/ ١١٥.\n(٢) وردت في الأصل، (س)، (ح) بلفظ: الجبال، والتصويب من مصادر التخريج.\n(٣) العُصْمُ: جمع أعصم وهو الوعل في ذراعه بياض، والوعل ذكر الأَرْوى، والأروى: غنم الجبل، والشَعَف: جمع شَعفة، وهو رأس الجبل، والعقول الفادر: هو الوعل العاقل في الجبل أي: المتحصّن من الجبل لكبر سنة، والفادر: المسن من الوعول. =","vol":"20","page":422},{"text":"وهو مدين بن إبراهيم -﵇- نُسبت البلدة إليه (١) كانسبت مدائن إليه (٢) مدائن بن إبراهيم -﵇- ﴿قَالَ عَسَى رَبِّي أَنْ يَهْدِيَنِي سَوَاءَ السَّبِيلِ﴾ قصد الطريق إلى مدين وإنما قال ذلك؛ لأنه لم يكن يعرف الطريق إليها فلما دعا -﵇- جاء (٣) ملك على فرس بيده عنزة فانطلق به إلى مدين.\nقال المفسرون: خرج موسى -﵇- مصر بلا زاد ولا درهم ولا ظهر ولا حذاء إلى مدين وبينهما مسيرة ثماني ليال نحوًا من الكوفة إلى البصرة (٤)، ولم يَكُنْ له -﵇- طعامٌ إلَّا وَرَقُ الشجر، قال ابن جريج: خرج من مصر حافيًا فما وصل إلى مدين حتى وقع خف قدميه صلوات الله عليه (٥)\n_________\n= انظر: \"ديوان جرير\" (٢٣٦)، \"لسان العرب\" لابن منظور ١/ ٤٣٧ (رهب)، \"تاج العروس\" للزبيدي ١٢/ ٤، \"المعجم الوسيط\" ٢/ ١٠٤٤، \"حياة الحيوان\" للدميري ١/ ٣٥، \"جامع البيان\" للطبري ٢٠/ ٥٣.\n(١) من (س)، وفي الأصل: إليها، خطأ.\n(٢) سقطت من (س)، (ح)، وجاء مكانها: إلى أخيه، وعبارة التشبيه غامضة.\n(٣) في (ح): جاءه.\n(٤) من مدن العراق، وهي ميناؤها الهام، تقع على الشاطئ الغربي لشط العرب. \"معجم المعالم الجغرافية\" لعاتق البلادي (٤٤).\n(٥) هذا القول جُمع مع الذي يسبقه، وذكره المفسرون منهم سعيد بن جبير وابن عباس، وأخرجه الطبري في \"جامع البيان\" ٢٠/ ٥٣، \"تاريخ الرسل والملوك\" ١/ ٣٩٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" أيضًا ٩/ ٢٩٦١ عن سعيد، وذكره البغوي في \"معالم التنزيل\" ٦/ ١٩٩، والزمخشري في \"الكشاف\" ٣/ ١٧٠، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٣، والرازي في \"مفاتيح الغيب\" =","vol":"20","page":423},{"text":"<span data-type=\"title\" id=toc-3666>٢٣ </span>- قوله تعالى: ﴿وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ﴾\nوهو بئر كانت لهم ﴿وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ﴾ (١) (٢) مواشيهم.\nقوله تعالى: ﴿وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ﴾ (٣) أي: تحبسان وتمعنان أغنامهما عن أن تشذ وتذهب، وقال الحسن: تكفان الغنم عن أن تختلط بأغنام الناس فترك ذكر الغنم (٤).\nوقال (٥) قتادة: تذودان الناس عن شائهما (٦).\n_________\n= ٢٤/ ٢٣٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٦٦، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٥٠ لابن المنذر.\nانظر: \"إرشاد العقل السليم\" لأبي السعود ٧/ ٨، \"روح المعاني\" للألوسي ٢٠/ ٥٩.\n(١) أمَّة: أي جماعة كثيفة العدة.\nانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١٠١، \"الكشاف\" للزمخشري ٣/ ١٧٠.\n(٢) وفي (ح) زيادة: في.\n(٣) الذَّوْد: السوق والطرد والدفع، قال الرا غب: تذودان، أي: تطردان.\n\"لسان العرب\" لابن منظور ٢/ ١٦٧ (ذود)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٨٣).\n(٤) نسبه للحسن: البغوي في \"معالم التنزيل\" ٦/ ١٩٩، وذكره الزمخشري في \"الكشاف\" ٣/ ١٧٠ ولم ينسبه.\n(٥) من (س).\n(٦) في (س): شأنهما.\nانظر: \"روح المعاني\" للألوسي ٢٠/ ٥٩ ووضع بدل (تذودان) (تمنعان)، \"جامع البيان\" للطبري ٢٠/ ٥٥، \"معالم التنزيل\" للبغوي ٦/ ١٩٩ بلفظ: (تكفان) بدل =","vol":"20","page":424},{"text":"وقال (١) أبو مالك وابن إسحاق: يعني: تحبسان غنمهما عن الماء حتى تصدر عنه مواشي الناس ويخلو لهما البئر ثم يسقيان غنمهما لضعفهما (٢)، وهذا القول أولى بالصواب لما بعدها، وهو قوله تعالى: ﴿قَالَ﴾ يعني: موسى -﵇- ﴿مَا خَطْبُكُمَا﴾ ما شأنكما لا تسقيان مواشيكما مع الناس؟ ﴿قَالَتَا لَا نَسْقِي حَتَّى يُصْدِرَ الرِّعَاءُ﴾ (٣) (٤) قرأ أبو عبد الرحمن السلمي (٥) والحسن، وابن عامر وأبو عمرو وأبو جعفر (٦) وأيوب بن المتوكل بفتح الياء وضم الدال (٧)، وجعلوا الفعل إلى الرعاء أي: حتى يرجعوا عن الماء (٨).\n_________\n= (تذودان)، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٦٨، \"البحر المحيط\" لأبي حيان ٧/ ١٠٨ جميعهم عن قتادة.\n(١) من (س)، وهو غزوان الغفاري.\n(٢) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٦٢، والطبري في \"جامع البيان\" ٢٠/ ٥٥ ورجحه وقال: وأولى الأقوال عندي بالصواب قول من قال: تحسبان غنمهما عن الناس حتى يفرغوا من سقي مواشيهم، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٥١ لابن المنذر جميعهم عن أبي مالك.\n(٣) الصدر: نقيض الورد.\n\"لسان العرب\" لابن منظور ٤/ ٤٤٨.\n(٤) ساقطة من (س).\n(٥) في (س) بزيادة: وشيبة، والسلمي هو: عبد الله بن حبيب.\n(٦) كذا في (س)، ووردت في الأصل على الخطأ، بلفظ: أبو حفص.\n(٧) بلفظ: يصدر.\n(٨) القراءة متواترة، قال الشاطبي: ويصدر اضمم وكسر الضم ظاميه أنهلا، أخبر أن المشار إليهم بالظاء والألف في قوله (ظاميه أنهلا) وهم الكوفيون وابن كثير ونافع قرؤوا بضم الياء وكسر الد الذي (يصدِر) فتعين للباقين القراءة بفتح الياء وضم الدال. =","vol":"20","page":425},{"text":"وقرأ الآخرون (١) بضم الياء وكسر الدال أي: حتى يصرفوا (٢) مواشيهم (٣) عن الماء (٤) والرعاء (٥): جمع راع مثل تاجر وتُجار، ومعنى الآية لا نسقي مواشينا حتى يصدر الرِّعَاءُ؛ لأنا لا نطيق أن نسقي ولا نستطيع أن نزاحم الرجال فإذا صدروا سقينا مواشينا ما\n_________\n= انظر: \"السبعة\" لابن مجاهد (٤٩٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٣٩)، \"الكشف عن وجوه القراءات\" لمكى ٢/ ١٧٢، \"التيسير\" للداني (١٧١)، \"البحر المحيط\" لأبي حيان ٧/ ١٠٨، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤١، \"سراج القارئ\" لابن القاصح (٣١٥)، \"معجم القراءات\" للخطيب ٧/ ٢٧.\n(١) وهم نافع وابن كثير وعاصم وحمزة والكسائي ويعقوب وخلف وابن محيصن والأعمش.\n(٢) في (س): يرجعوا.\n(٣) ساقطة من (س).\n(٤) وفي الفرق بين القراءتين قال الأزهري في \"معاني القراءات\" (٣٦٤): من قرأ ﴿يُصْدِرَ﴾ فهو من صَدَر عن الماء يصدر إذا رجع عنه بعد الورود، ومن قرأ حتى يَصْدر فمعناه حتى يصدروا واردتهم من الماشية، وقال الألوسي في \"روح المعاني\" ٢٠/ ٦٠: بأن قراءة يَصْدر بفتح الياء تدل على فرط حيائهما وتواريهما من الاختلاط بالأجانب، وقراءة يُصدر بضم الياء تدل على إصدار الرعاة المواشي، ولم يفهم منها صدورهم عن الماء.\n(٥) الرَّعيُ في الأصل حفظ الحيوان إما بغذائه الحافظ لحياته، وإمَّا بذب العدو عنه، يقال رعيته أي: حفظته وأرعيته جعلت له ما يرعى، والرعي ما يرعاه والمرعى موضع الشرعي وجعل الشرعي والرعاء للحفظ والسياسة، وجمع الراعي رعاءٌ ورُعاةٌ.\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٩٨)، \"لسان العرب\" لابن منظور ١٤/ ٣٢٦.","vol":"20","page":426},{"text":"أفضلت مواشيهم في الحوض.\n﴿وَأَبُونَا شَيْخٌ كَبِيرٌ﴾ لا يقدر أن يسقي مواشيه.\nواختلفوا في اسم أبيهما، فقال مجاهد (١) والضحاك (٢) والسدي (٣) والحسن (٤): هو شعيب (٥) صلوات الله عليه واسمه شعيب بن بويب (٦) ابن مدين بن إبراهيم ﵈، قال وهب (٧) وسعيد بن جبير (٨) وأبو عبيدة بن عبد الله (٩): هو بئرون ابن أخي شعيب -﵇-، وكان شعيب قد مات قبل ذلك بعد ما كفّ بصره فدفن بين المقام وزمزم\n_________\n(١) لم أجده في \"تفسير مجاهد\"، وذكره عنه البغوي في \"معالم التنزيل\"٦/ ٢٠٠.\n(٢) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٠٠.\n(٣) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٠٠.\n(٤) أخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ٦٢، وذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٠٠.\n(٥) في (س) بزيادة: النبي.\n(٦) في (س): تويب.\n(٧) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٠٠.\n(٨) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٠٠.\n(٩) أبو عبيدة بن عبد الله بن مسعود، والأثر: أخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٢، و\"تاريخ الرسل والملوك\" ١/ ٤٠٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٦٦ باسم (يثرون) بدل (بئرون)، وحكاه أبو حيان في \"البحر المحيط\" ٧/ ١٠٩ إلا أنه ذكره (هارون) بدل (بئرون)، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٥٤ لابن المنذر، وسعيد بن منصور وابن أبي شيبة باسم (أثرون)، وقد ذكر في التوراة في الفصل الثاني في السفر الثاني باسم (رعاويل)، وفي الفصل الثالث ذكر باسم (يثرو)، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٦١.","vol":"20","page":427},{"text":"-﵇- (١).\nوروى حماد بن سلمة (٢)، عن أبي جَمْرة الضُّبَعي (٣)، عن ابن عباس، قال: اسمُ أبي امرأة موسى صاحب مدين يثري (٤) (٥).\nقالوا: فلمّا سمع موسى -﵇- قولهما رحمهما فاقتلع صخرة على رأس بئر أخرى كانت بقربهما كان لا يطيق رفعها إلَّا جماعة من الناس (٦)، قال (٧) شريح: عشرة رجال (٨)، وقيل: إنه زاحم القوم\n_________\n(١) ذكر الدكتور: وصي الله محمَّد عباس في كتابه \"المسجد الحرام تاريخه وأحكامه\" (٣٥١ - ٣٥٦) عددًا من الروايات في بعضها ذكر دفن شعيب وأنبياء آخرين في هذا الموضع ثم قال: لم نجد فيها رواية صحيحة، بل كلها آثار مُعضَلات بأسانيد ضعيفة، وبعضها موقوفة ولكن ليس فيها حجة، وفي صحتها نظر. ا. هـ.\n(٢) ابن سلمة بن دينار البصري، ثقة عابد أثبت الناس في ثابت، وتغير حفظه بأخرة.\n(٣) أبي حمزة الضبعي، هكذا ورد في الأصل، والصحيح ما أثبته في الصلب واسمه: نصر بن عمران بن عصام، وقيل: ابن عاصم بن واسع، ثقة، ثبت.\n(٤) في (س): يثرون، والصواب كما في الأصل.\n(٥) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٢، وقال ابن حجر في \"التلخيص الحبير\" ٣/ ١٦٢، رواه الطبري ورجاله ثقات إلا شيخه سفيان بن وكيع، وقال الطبري في \"جامع البيان\" ٢٠/ ٦٢ - ٦٣: وهذا مما لا يدرك علمه إلا بخبر، ولا خبر بذلك تجب حجته.\n(٦) ذكره الطبري في \"جامع البيان\" ٢٠/ ٦٢ - ٦٣.\n(٧) من (س).\n(٨) أخرجه الطبري في \"جامع البيان\" عن شريح ٢٠/ ٦٣، بلفظ: انتهى إلى حجرٍ لا =","vol":"20","page":428},{"text":"عن (١) الماء وأخذ (٢) دلوهما وسقى غنمهما عن ابن إسحاق (٣)، فذلك.\n\n<span data-type=\"title\" id=toc-3667>٢٤ </span>- قوله ﴿فَسَقَى لَهُمَا ثُمَّ تَوَلَّى إِلَى الظِّلِّ﴾.\nقال السدي: ظلّ شجرة (٤).\nوروى عمرو بن ميمون، عن عبد الله (٥)، قال: أحييت على جَمَلٍ\n_________\n= يرفعُه إلا عشرة رجالٍ، فرفعه وحده. وعزاه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٥٢ إلى شريح القاضي وغيره.\n(١) في (س): على.\n(٢) من (س)، وفي غيرها: وأخذوا.\n(٣) هو محمَّد بن إسحاق بن يسار.\nوالأثر أخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٦٤، عن ابن إسحاق بلفظ: قال أخذ دلوهما موسى، ثم تقدم إلى السقاء بفضل قوته، فزاحم القوم على الماء، حتى أخرهم عنه، ثم سقى لهما.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٤ عن السدي بلفظ: ثم تولى موسى إلى ظل شجرةٍ سمرةٍ، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٠١، والزمخشري في \"الكشاف\" ٣/ ١٧١ لم ينسباه، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٤ والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٠٤، بلفظ: ظل سمرة، ونسباه لابن مسعود، وذكره النسفي في \"مدارك التنزيل\" ٣/ ٣٢٣ ولم ينسبه، وأبو حيان في \"البحر المحيط\" ٧/ ١٠٩ عن ابن مسعود، ونسبه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٥٠ للسدي، والسمرة: بضم الميم من شجر الطلح، والجمع: سمر، وهو صغار الورق قصير الشوك، ومنه حديث سعد - ﷺ -: وما لنا طعام إلا هذِه السمر.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٣٧٩، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٩٩.\n(٥) ابن مسعود.","vol":"20","page":429},{"text":"لي ليلَتين حتى صبَّحتُ مدينَ، فسألتُ عن الشجرة التي أوى إليها موسى ﵇، فإذا شجرةٌ خضراءُ ترفُّ فأهْوى إليها جَمَلي، وكان جائعًا فأخَذها يعالجها ساعةً ثم لَفظَها فلم يقطعها (١) فدعوتُ الله ﷿ لموسى ﵇ ثم انصرفت (٢).\n﴿فَقَالَ رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ﴾ قال قطرب: اللام هاهنا بمعنى إلى.\nتقول العرب: احتجت له واحتجت إليه بمعنى واحد (٣).\n﴿مِنْ خَيْرٍ﴾ أي: طعام ﴿فَقِيرٌ﴾ أي: (٤) محتاج.\nقال ابن عباس: لقد قال ذلك وإنّ خُضْرةَ البَقْلِ (٥) تتراءى في بطنه من الهزال ما يسأل الله تعالى إلا أكلةً (٦)، قال الباقر ﵁:\n_________\n(١) فلم يقطعها: سقطت من (س).\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٥٨، وجعل بدل: (أحييت) (جثثت)، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٥، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٦٤ لعبد بن حميد وابن المنذر، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٦٤، جميعهم عن ابن مسعود.\n(٣) لم أقف عليه.\n(٤) ساقطة من (س).\n(٥) البقل: الواحدة بقلة، وقيل: هو كل نباتٍ اخضرت له الأرض. \"مختار الصحاح\" للرازي (٢٤).\n(٦) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٦١، والطبري في \"جامع البيان\" ٢٠/ ٥٩، و\"تاريخ الرسل والملوك\" ١/ ٣٩٧ عن ابن عباس - ﵁ -، وذكره الزمخشري في \"الكشاف\" ٣/ ١٧١، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٧٠ ونسباه لابن عباس.","vol":"20","page":430},{"text":"لقد قالها وإنه لمحتاج إلى شق تمرة (١).\nقالوا: فلما رجعتا إلى أبيهما سريعًا وأغنامهما حُفل (٢) بطان (٣) قال لهما: ما أعجلكما؟ قالتا: وجدنا رجلًا صالحًا رَحِمنا فسقى لنا أغنامنا (قبل الناس) (٤) فقال لإحداهما:\nاذهبي فادعيه لي (٥)، ﴿فَجَاءَتْهُ إِحْدَاهُمَا﴾ فذلك.\n\n<span data-type=\"title\" id=toc-3668>٢٥ </span>- قوله تعالى:) (٦) ﴿فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ﴾\nقال عمر بن الخطاب ﵁: مستترة بكمها (٧).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٠١.\n(٢) الحَفْل: اجتماع الماء في محفله، وحفل اللبن في الشرع واحتفل أي اجتمع، وضرع حافل أي: ممتلئ لبنًا.\n\"لسان العرب\" لابن منظور ١١/ ١٥٧، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٠٨ - ٤٠٩.\n(٣) بطان: أي ممتلئة البطون. \"النهاية في غريب الحديث والأثر\" لابن الأثير (٨١)، وفي (س): بطن.\n(٤) سقطت من (س).\n(٥) جزء من حديث الفتون الطويل الذي تقدم تخريجه.\n(٦) ما بين القوسين ساقط من (س).\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٠ بلفظ: مستترةً بكم درعها، أو بكم قميصها، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٦٤، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٠١، بلفظ: ليست بسلفع من النساء خراجة ولاجة ولكن جاءت مستترة قد وضعت كمَّ درعها على وجهها استحياء، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٤، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٤٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٧٠، وأبو حيان في \"البحر المحيط\" =","vol":"20","page":431},{"text":"قال (١) نوف: قد سترت وجهها بيدها (٢).\nروى قتادة، عن مُطَرِّف قال (٣): أما والله لو كان عند نبيِّ الله تعالى شيءٌ لما أتبع مذقتها (٤) ولكنّه حمله على [ذلك] (٥) الجهدُ (٦).\n﴿قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ﴾ فانطلق موسى موسى ﵇ معها يتبعها فهبّت الريح فألزقت ثوب المرأة بردفها فكره موسى أن يرى ذلك منها فقال لها: أمْشِي خَلْفي وانْعَتي ليّ الطريقَ ودليّني عليها إن\n_________\n= ٧/ ١٠٩، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٥١، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٦٤، بلفظ: مستترة بكم درعها على وجهها؛ جميعهم عن عمر، وذكره الزمخشري في \"الكشاف\" ٣/ ١٧١، والنسفي في \"مدارك التنزيل\" ٣/ ٢٣٢، ولم ينسباه، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٥٣ لسعيد بن منصور، والسلفع: هي البذيئة الفاحشة، الجريئة على الرجال، القليلة الحياء. \"لسان العرب\" لابن منظور ٨/ ١٦٢.\n(١) من (س)، وهو: نوف البكالي.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٠.\n(٣) ساقطة من (س).\n(٤) المذْق: المزْج والخَلْط، والمذْقة: الشربة من اللبن الممذوق أي: الممزوج بالماء.\n\"لسان العرب\" لابن منظور ١٠/ ٣٣٩ (مذق)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣١١.\n(٥) (ذلك) لم ترد في جميع النسخ، والإضافة من \"الدر المنثور\" ١١/ ٤٥٣؛ لإتمام السياق.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٦١، وزاد السيوطي في \"الدر المنثور\" في نسبته ١١/ ٤٥٣ لأحمد في \"الزهد\".","vol":"20","page":432},{"text":"أخطأت، فإنا بنو يعقوب لا ننظر إلى أعجاز النساء ﴿فَلَمَّا جَاءَهُ﴾ يعني: الشيخ ﴿وَقَصَّ عَلَيْهِ الْقَصَصَ﴾ يعني: وأخبره بأمره والسبب الذي أخرجه من أرضه ﴿قَالَ لَا تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ﴾ فرعون وقومه لا سلطان له بأرضنا (١).\n\n<span data-type=\"title\" id=toc-3669>٢٦ </span>- قوله تعالى: ﴿قَالَتْ إِحْدَاهُمَا﴾\nوهي التي تزوجها موسى ﵇ ﴿يَاأَبَتِ اسْتَأْجِرْهُ﴾ ليرعى أغنامنا ﴿إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ﴾ فقال لها أبوها: وما علمك بقوته وأمانته، فقالت: أمَّا قوتُه فإنه لما (٢) رآنا (٣) حابسي أغنامنا عن الماء قال لنا (٤): فهل بقربكم ماء (٥) بئر، قلنا: نعم ولكن عليها صخرة لا يرفعها إلا أربعون رجلًا، قال: فانطلقا بي إليها، قال بالصخرة بيده فنحاها، وأما أمانته قال لي في الطريق: امشي خلفي وإن أخطأت (٦) فارمي قدامي بحصاة حتى أنهج نهجًا (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٦١، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٦٥ بنحوه، عن السدي وذكره الزمخشري في \"الكشاف\" ٣/ ١٧١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٧٠.\n(٢) ساقطة من (س).\n(٣) كذا في (س) وهو الأليق بالسياق، وفي (ح) والأصل: رأى.\n(٤) ساقطة من (س).\n(٥) ساقطة من (س).\n(٦) في (س): ألحق في الهامش عبارة (الطريق فلا تكلميني)، مع ذكر التخريج له في الصلب.\n(٧) جزء من حديث الفتون لطويل.","vol":"20","page":433},{"text":"﴿قَالَ﴾ عند ذلك الشيخ لموسى ﵇ ﴿إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ﴾ (فذلك.\n\n<span data-type=\"title\" id=toc-3670>٢٧ </span>- قوله تعالى: ﴿إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ﴾ (١)\nواسمهما صَفُورَة ولياني (٢)، قول شعيب الجبائي، قال: وامرأة موسى ألستلا صفورة (٣)، وقال ابن إسحاق: صفورة وشرفا (٤)، وقال غيرهما: الكبرى صفرا (٥) والصغرى صُفيرا (٦).\n﴿عَلَى أَنْ تَأْجُرَنِي﴾ أي: تكون أجيري، وقالت الأئمة: على أن تُثِيبنِي من تزويجِها رَعْي ماشيتي ﴿ثَمَانِيَ حِجَجٍ﴾ (٧) أي: سنين واحدتها حجة، جعل صداقها ذلك، تقول العرب آجَرك الله فهو\n_________\n(١) ما بين القوسين ساقط من (س).\n(٢) في (س): ليا، وبعدها زيادة: في.\n(٣) أخرجه عن شعيب ابن جرير في \"جامع البيان\" ٢٠/ ٦٢، \"تاريخ الرسل والملوك\" ١/ ٤٠٠، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٠٢ - ٢٠٣ باسم: صفورا وليا، وذكره الرازي في \"مفاتيح الغيب\" ٢٤/ ٢٤٠، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٥٢ باسم: صفوريا وليا.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٦٩، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٠٣ باسم: صفورة وشرقا، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٥٢ ذكره باسم: صفوريا وشرفا، جميعهم عن ابن إسحاق.\n(٥) في (س): صفورا.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٠٢، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٤٠ ولم ينسباه.\n(٧) الحِجَّةُ: السَّنَةُ، والجمع: حجج. \"لسان العرب\" لابن منظور ٢/ ٢٢٧.","vol":"20","page":434},{"text":"يأجُرُك بمعنى أثابك (١) ﴿حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْرًا﴾ أي: عشر سنين ﴿فَمِنْ عِنْدِكَ﴾ وأنت به متبرع متفضل وليس مما أشترطه عليك في عقد النكاح ﴿وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ﴾، ﴿سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ﴾ يعني (٢): الوافين بالعهد المحسنين الصحبة.\n(﴿قَالَ﴾ موسى ﵇ ﴿ذَلِكَ بَيْنِي وَبَيْنَكَ﴾ فذلك قوله تعالى:) (٣)<span data-type=\"title\" id=toc-3671> ٢٨ </span>- ﴿قَالَ ذَلِكَ بَيْنِي وَبَيْنَكَ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ﴾\nالثمان أو العشرة (٤) ﴿أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ وَاللَّهُ عَلَى مَا نَقُولُ وَكِيلٌ﴾ شهيد وحفيظ.\nوقالت العلماء بأخبار الأنبياء ﵈: إنّ موسى وصاحبه ﵉ لمَّا تَعاقَدا بينَهما هذا العقد أمر صهره إحدى بنتيه أن تعطي موسى ﵇ عصًا يدفع بها السباع عن (٥) غنمه (٦)، واختلفوا في حال تلك العصا: فقال عكرمة: خرج بها آدمُ ﵇ من الجنة فأخذها جبريل بعد موت\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٢/ ٣٠٥ وهو من قوله، وأخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٥، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٦٧.\n(٢) ساقطة من (س).\n(٣) ما بين القوسين ساقط من (س).\n(٤) في (س): العشر، وهو من قول السدي المطول.\n(٥) في (س): من.\n(٦) ذكره الطبري في \"جامع البيان\" ولم ينسبه ٢٠/ ٦٦ - ٦٧، وذكره البغوي عن شداد ابن أوس مرفوعًا ٦/ ٢٠٤.","vol":"20","page":435},{"text":"آدم ﵉ فكانت معه حتى لقي بها موسى ﵇ ليلًا فدفعها إليه (١)، وقال آخرون: لم يزل الأنبياء يتوارثونها حتى وصلت إلى شعيب وكانت عصيّ الأنبياء (٢) عنده فأعطاها موسى (٣) ﵇.\nوقال السدي: كانت تلك العصا استودعها مَلَك في صورة رجل فأمر ابنته أن تأتيه بعصا فدخلت الجارية فأخذت العصا فأتَته بها، فلمَّا رآها الشيخ قال: لا، ائتيه بغيرها فألقتها تريد أن تأخذَ غيرها فلا يقع في يدها إلا هي، كل ذلك تطير في يدها حتى فعلت ذلك مرات، فأعطاها موسى ﵇ فأخرجها معه، ثم إنّ الشيخ ﵇ نَدِم وقال: كانت وديعةً فخرج يتلقى موسى ﵇ فلما لقيه قال: أعطني العصا، قال موسى ﵇ هي عصاي، فأبى أن يعطيه فاختصما حتى رضيا أن يجعلا بينهما أول رجل يلقاهما فأتاهما ملك يمشي فقضى بينهما فقال: ضعاها في (٤) الأرض فمن حملها فهي له فعالجها الشيخ فلم يُطِقْها وأخذها موسى ﵇ بيده فرفعها فتركها له الشيخ (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٧، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٠٤، وابن عطية في \"المحرر الوجيز\" ٤/ جميعهم عن عكرمة.\n(٢) ساقطة من (س).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٠٤ - ٢٠٥ مطولًا.\n(٤) ساقطة من (س).\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٧، و\"تاريخ الرسل والملوك\" ١/ ٣٩٨ - ٣٩٩ بإسناد السدي المعروف مطولًا، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٨٣، وفرق المصنف القصة في \"الكشف والبيان\" عن السدي.","vol":"20","page":436},{"text":"وروى حيان (١)، عن الكلبي (٢)، عن أبي صالح (٣)، عن ابن عباس أنه: كان في دار يثرون بيت لا يدخله إلا يثرون وابنته التي زوجها موسى ﵇ كانت تكنسه وتنظّفه وكان في البيت ثلاثة عشر عصا، وكان ليثرون أحد عشر ولدًا من الذكور فكلّما أدرك منهم ولد أمره بدخول البيت وإخراج عصًا من تلك العصيّ فجعل يحترق الولد حتى هلك كلّهم فرجع موسى السلام ذات يوم إلى منزله فلم يجد أهله واحتاج إلى عصًا لرعيه فدخل ذلك البيت فأخذ عصًا من تلك العصي وخرج بها فلمّا علمت بذلك امرأته أنطلقت إلى أبيها وأخبرته بذلك فَسُرَّ يثرون وقال لها: إن زوجك هذا نبي وإنَّ له مع هذِه العصا لشأنًا (٤).\nوفي بعض الأخبار: أن موسى ﵇ لما أصبح من الغد بعد العقد وأراد الرعي قال له صهره شعيب: اذهب بهذِه الأغنام فإذا بلغت مفرق الطرق فخذ على يسارك ولا تأخذ على يمينك -وإن كان الكلأ بها أكثر- فإن هناك تنينًا عظيمًا أخشى عليك وعلى الأغنام، فذهب\n_________\n(١) لم أتبينه.\n(٢) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٣) مولى أم هانئ، ضعيف يرسل.\n(٤) الحكم على الإسناد:\nفيه الكلبي متهم بالكذب، ومن دونه لم أتبينه وأبو صالح ضعيف يرسل.\nالتخريج:\nلم أجده.","vol":"20","page":437},{"text":"موسى ﵇ بالأغنام فلما بلغ مفرق الطرق أخذت الأغنام من ذات اليمين فاجتهد موسى ﵇ على أن يصرفها إلى ذات الشمال فلم تطعه فسار موسى (١) ﵇ على أثرها حتى غلبته فرأى عشبًا وريفًا لم ير مثله ولم ير التنين فنام موسى ﵇ والأغنام ترعى فإذا التنين قد جاء فقامت عصا موسى ﵇ وحاربته حتى قتلته وعادت إلى جنب موسى ﵇ وهي دامية، فلما استيقظ موسى ﵇ رأى العصا دامية والتنين مقتولًا فارتاح إلى (٢) ذلك وعلم أن لله ﷿ في تلك العصا قدرة وإرادة فعاد إلى شعيب ﵇ وكان ضريرًا فمسَّ الأغنام فإذا هي أمثل حالًا مما كانت، فسأله فأخبره موسى ﵇ بالقصة ففرح لذلك شعيب ﵇، وعلم أن لموسى ﵇ وعصاه شأنا فأراد شعيب أن يجازي موسى ﵇ على حسن رعيه إكرامًا له وصلة لابنته فقال له: إني قد وهبتُ لك من الجدايا (٣) التي تضعها أغنامي هذِه السنة كل أبلق وبلقاء (٤) فأوحى الله تعالى إلى موسى ﵇ أن اضرب بعصاك الماء في مستقى الأغنام، قال: فضرب موسى ﵇ بعصاه الماء ثم سقى الأغنام منه فما أخطأت واحدة منها إلا وقد وضعت حملها ما بين أبلق وبلقاء فعلم شعيب ﵇ أن ذلك رزق ساقه الله تعالى إلى\n_________\n(١) ساقطة من (س).\n(٢) ساقطة من (س).\n(٣) في (س) بالحاء: الحدايا، والجَدْي: من ولد المعز.\n\"مختار الصحاح\" (٤١).\n(٤) أي: فيه سواد وبياض، فهو أبلق وهي بلقاء. \"المعجم الوسيط\" ١/ ٧٠.","vol":"20","page":438},{"text":"موسى ﵇ وامرأته فوفى له بشرطه وسلّم له الأغنام صلوات الله عليهما (١).\n\n<span data-type=\"title\" id=toc-3672>٢٩ </span>- قوله تعالى: ﴿قَضَى مُوسَى الْأَجَلَ﴾\nأي: أتمَّه وفرغ منه.\n[٢١٣١] أخبرنا محمد بن عبد الله بن حمدون (٢)، حدثنا مكي بن عبدان (٣)، عن عبد الرحمن بن بشر (٤)، حدثنا موسى بن عبد العزيز (٥)، حدثنا الحكم بن أبان (٦)، حدثني عكرمة (٧) قال: قال ابن عباس: سئل رسول الله - ﷺ -: أي الأجلين قضى موسى؟ قال: \"أبعدهما وأطيبهما\" (٨).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٠٥، والزمخشري في \"الكشاف\" ٣/ ١٧٤ مختصرًا، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٧٦ - ٢٧٧، وأبو السعود في \"إرشاد العقل السليم\" ٧/ ١١، والنسفي في \"مدارك التنزيل\" ٣/ ٢٣٤، والألوسي في \"روح المعاني\" ٢٠/ ٧١، ولم أجده مسندًا ولعله من أخبار أهل الكتاب.\n(٢) أبو سعيد النيسابوري، لم يذكر بجرح أو تعديل.\n(٣) المحدث، الثقة المتقن.\n(٤) ابن الحكم العبدي، أبو محمد النيسابوري، ثقة.\n(٥) أبو شعيب القنباري، صدوق، سيء الحفظ.\n(٦) العدني، أبو عيسى، صدوق، عابد، وله أوهام.\n(٧) مولى ابن عباس، ثقة ثبت، عالم بالتفسير، لم يثبت تكذيبه عن ابن عمرو لا تثبت عنه بدعة.\n(٨) [٢١٣١] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، لكنه ثبت عن ابن عباس كما سيأتي. =","vol":"20","page":439},{"text":"[٢١٣٢] وأخبرنا عبد الله بن حامد (١)، قال أنا أحمد بن عبد الله المزني (٢)، حدثنا محمد بن عبد الله بن سليمان (٣)، حدثنا محمد بن عبد الجبار الهمذاني (٤)، حدثنا يحيى (٥) بن بُكير (٦)، عن (٧) ابن لهيعة (٨)، عن الحارث بن يزيد (٩)، عن علي بن رباح (١٠)، عن عتبة بن النُّدَّر (١١)،\n_________\n= التخريج:\nأخرجه الحاكم في \"المستدرك\" ٢/ ٤٤٢ (٣٥٣١) عن عكرمة مثله، والحديث في البخاري، كتاب الشهادات، باب من أمر بإنجاز الوعد (٢٦٨٤)، عن ابن عباس موقوفًا، قال ابن حجر في \"فتح الباري\" ٥/ ٢٩١: رواه سعيد بن جبير موقوفًا، وهو في حكم المرفوع؛ لأن ابن عباس كان لا يعتمد على أهل الكتاب.\n(١) لم يذكر بجرح أو تعديل.\n(٢) الشيخ الجليل، القدوة الحافظ.\n(٣) الحضرمي ثقة حافظ.\n(٤) محمد بن عبد الجبار الهمذاني، يلقب: بسندول، ثقة، جليل، كبير المحل، صنف كتبًا كثيرة، يقال: إن يحيى بن معين أخذ بركابه. قال ابن حجر: صدوق. \"تهذيب الكمال\" ٢٥/ ٥٨٥، \"سير أعلام النبلاء\" ١١/ ١٥٧، \"تقريب التهذيب\" (٦٠٦٢)\n(٥) في الأصل: بجيد. وفي (س): بحير. والصواب المثبت.\n(٦) يحيى بن عبد الله بن بكير، كان صدوقا، ثقة في الليث، وتكلموا في سماعه من مالك.\n(٧) في (س): قال: حدثنا.\n(٨) عبد الله، صدوق، خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهبه عنه أعدل من غيرها.\n(٩) الحضرمي، أبو عبد الكريم المصري، ثقة ثبت عابد.\n(١٠) علي بن رباح بن قصير اللخمي، أبو عبد الله المصري، ثقة.\n(١١) صحابي جليل.","vol":"20","page":440},{"text":"وكان من أصحاب النبي - ﷺ - سكن الشام ومات في (١) زمن عبد الملك قال: سئل رسول الله - ﷺ -: أي الأجلين قضى موسى؟ قال: \"أبرهما وأوفاهما\" (٢).\nوروى محمد بن إسحاق (٣)، عن حكيم بن جبير (٤)، عن سعيد بن جبير (٥): قال لي يهودي بالكوفة وأنا أتجهز للحج: إني أراك رجلًا تتبع العلم أخبرني أيّ الأجلين قضى موسى؟ قلت: لا أعلم وأنا الآن قادم على حبر العرب -يعني: ابن عباس- فسأسأله عن ذلك فلما قدمتُ مكة سألتُ ابن عباس عن ذلك فقال (٦): قضى أكثرهما وأطيبهما، إن النبي إذا وعد لم يُخْلِف، قال سعيد: فقدمت العراق فلقيت\n_________\n(١) ساقطة من (س).\n(٢) [٢١٣٢] الحكم على الإسناد:\nإسناده ضعيف، فيه ابن لهيعة، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الفسوي في \"المعرفة والتاريخ\" ٢/ ٤٩٠، وابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٦٣ (١٣٧٨)، وابن عساكر في \"تاريخ دمشق\" ٦١/ ٤١، وانظر: \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٥٦ فما بعدها، وقال الهيثمي في \"مجمع الزوائد\" ٤/ ١٥٠: رواه البزار وحديثه حسن، وفيه كلام وبقية رجاله رجال الصحيح خلا عمر بن الخطاب السجستاني ولم يضعفه أحد.\n(٣) ابن يسار المدني صاحب المغازي. صدوق يدلس، ورمي بالتشيع والقدر.\n(٤) الأسدي، ضعيف، رمي بالتشيع.\n(٥) ثقة ثبت فقيه.\n(٦) في (س) بزيادة: لي.","vol":"20","page":441},{"text":"اليهودي فأخبرته فقال صدق وما أنزل على موسى هذا والله العالم (١).\nقال وهب: أنكحه الكبرى (٢)، وقد روي أن النبي - ﷺ - قال: \"تزوج صغراهما وقضى أوفاهما\" فإن صح هذا (٣) الخبر فلا معدل عنه.\nوقال مجاهد: لما قضى موسى ﵇ الأجل ومكث بعد ذلك عند صهره عشرًا أخرى (٤)، فأقام عنده عشرين سنة ثم إنه ﵇ استأذنه في العودة إلى مصر لزيارة والدته وأخته، فأذن له فسار بأهله وماله وكانت أيام الشتاء فأخذ على غير طريق مخافة ملوك الشام وامرأته في شهرها\n_________\n(١) الحكم على الإسناد:\nفيه حكم ضعيف وابن إسحاق وقد عنعن لكن الحديث ثابت كما تقدم.\nالتخريج:\nالحديث أخرجه البخاري كما سبقت الإشارة إليه في الذي قبله، أما قول اليهودي لسعيد فرواه الإسماعيلي من الطريق التي أخرجها البخاري كما نص الحافظ في \"فتح الباري\" ٥/ ٢٩١، وأخرجها الطبري في \"جامع البيان\" ٢٠/ ٦٨ من طريق ابن إسحاق به وفيها حكيم بن جبير وهو ضعيف كما تقدم.\n(٢) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٠٣.\n(٣) أخرجه البزار في \"البحر الزخار\" ٩/ ٣٨٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٦٦ بمعناه، والطبراني في \"المعجم الأوسط\" ٥/ ٣٢١، \"المعجم الصغير\" ٢/ ٧٩، وهو حديث ضعيف.\nانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ٣٠، \"لسان الميزان\" لابن حجر ٤/ ٣٨٦، \"مجمع الزوائد\" للهيثمي ٧/ ٨٨، ووهم في تحسين طريق الطبراني وفيها عويد بن عبد الملك بن حبيب الجوني مع أنه نقل تضعيف ابن معين وغيره، فلعله اعتبر بذكر ابن حبان له في \"الثقات\" ٨/ ٥٢٦، والله أعلم.\n(٤) ساقطة من (س).","vol":"20","page":442},{"text":"لا تدري أليلًا أم نهارًا فسار ﵇ في البرية غير عارف بطرقها فألجأه السير إلى جانب الطور (١) الغربي الأيمن في ليلة مظلمة شديدة البرد وأخذ امرأته الطَّلْق فقدح زنده (٢) فلم تُورِ (٣) فآنس من جانب الطور نارًا (٤) (فذلك قوله تعالى: ﴿وَسَارَ بِأَهْلِهِ آنَسَ مِنْ جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ﴾ (٥)\n_________\n= قول مجاهد هذا أخرجه في \"تفسيره\" ٢/ ٤٨٥ مختصرًا بلفظ: قضى موسى عشر سنين ثم مكث بعد ذلك عشر سنين أخرى، وذكره بلفظ مجاهد عنه الألوسي في \"روح المعاني\" ٢٠/ ٧٢، وأخرجه الطبري في \"جامع البيان\" ٢٠/ ٦٧، ومن طريق ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٧١، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٦ عنه بلفظ: أنه قضى عشرًا وعشرًا بعدها، وضعفه، وذكره الرازي في \"مفاتيح الغيب\" ٢٤/ ٢٤٤ بلفظ: قضى الأجل عشر سنين ومكث بعد ذلك عنده عشر سنين، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٨٠ بلفظ ابن عطية، ونسبه ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٥٩ لمجاهد بلفظه ثم قال: لم أره لغيره، وقد حكاه عنه الطبري وابن أبي حاتم، وعزاه السيوطي في \"الدر المنثور\"١١/ ٤٦١ للطبري وابن أبي حاتم وابن المنذر وعبد بن حميد.\n(١) الطور: الجبل الذي بمدين كلم الله تعالى موسى ﵇ عليه تكليمًا.\n\"لسان العرب\" لابن منظور ٤/ ٥٠٨، \"مختار الصحاح\" للرازي (١٦٨).\n(٢) الزند: المسناة من خشب وحجارة يضم بعضها إلى بعض.\n\"الفائق\" للزمخشري ٢/ ١٢٧، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣١٥.\n(٣) كذا في (س)، وهو الصواب، ووردت في الأصل: يؤد، على الخطأ، ومعنى تور: تظهر أو تخرج، ورت النار الزناد إذا خرجت نارها. \"لسان العرب\" لابن منظور ١٥/ ٤٨٩.\n(٤) ذكره البغوي في \"معالم التنزِيل\" ٦/ ٢٠٥ عن مجاهد بطوله بلفظ مغاير.\n(٥) فذلك قوله تعالى: ﴿وَسَارَ بِأَهْلِهِ آنَسَ مِنْ جَانِبِ الطُّورِ نَارًا﴾: ساقط من (س).","vol":"20","page":443},{"text":"أي (١): قطعة وشعلة ﴿مِنَ النَّارِ﴾ فيها ثلاث لغات: فتح الجيم وهي قراءة عاصم (٢)، وضمها وهي قراءة حمزة (٣)، وكسرها وهي قراءة الباقين (٤)، وقال قتادة ومقاتل: الجذوة العود الذي قد احترق بعضه (٥)، وجمعها جِذى، قال ابن مقبل:\n_________\n(١) سقطت من (س).\n(٢) وأبي عبد الرحمن السلمي، وزِرُّ بن حبيش، والقراءة متواترة.\nانظر: \"السبعة\" لابن مجاهد (٤٩٣)، \"معاني القراءات\" للأزهري (٣٦٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٣، \"التيسير\" للداني (١٧١)، \"البحر المحيط\" لأبي حيان ٧/ ١١١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٢، \"الحجة\" لابن خالويه (٥٢٥)، \"معجم القراءات\" للخطيب ٧/ ٣٥.\n(٣) ووافقه الأعمش، وخلف ويحيى بن وثاب، والقراءة متواترة، انظر مراجع الحاشية السابقة.\n(٤) وهم ابن كثير، وأبو عمرو، والكسائي، وابن عامر، وأبو جعفر، ونافع، ويعقوب، وهي متواترة، انظر مراجع الحاشية السابقة، وقال الأزهري في \"معاني القراءات\" (٣٦٥): وهي لغات معروفة، وقال الطبري في \"جامع البيان\" ٢٠/ ٧٠، وهذِه اللغات الثلاث وإن كن مشهورات في كلام العرب، فالقراءة بأشهرها- يقصد بالكسر- أعجب إليَّ، وإن لم أُنْكِر قراءة من قرأ بغير الأشهر منهن.\n(٥) أخرجه الطبري في \"جامع البيان\" عن قتادة ٢٠/ ٧٠ بلفظ: أصل الشجرة في طرفها النار، وذكره بلفظ المصنف البغوي في \"معالم التنزيل\" ٦/ ٢٠٦ عن مقاتل وقتادة، والجَذْوة والجِذوة والجُذْوة، والجمع جِذًا وجُذًا، وجَذا، ومعناها: قطعة خشبٍ غليظة من الحطب تشعل فيها النار، وزاد الراغب: الذي يبقى من الحطب بعد الالتهاب، وهذا العود الغليظ أحد رأسيه يسمى جمرة سواء كان من =","vol":"20","page":444},{"text":"بَاتَتْ حَوَاطِبُ لَيْلَى يَلْتَمِسْنَ لهَا ... جَزْلَ (١) الجِذى غَيرَ خَوّارٍ وَلا دَعَرِ (٢)\n﴿لَعَلَّكُمْ تَصْطَلُونَ﴾\nأي: تستدفئون وتتسخنون بها من البرد.\n\n<span data-type=\"title\" id=toc-3673>٣٠ </span>- قوله تعالى: ﴿فَلَمَّا أَتَاهَا﴾\nأي: جاءه ﴿نُودِيَ مِنْ شَاطِئِ﴾ جانب (٣) ﴿الْوَادِ الْأَيْمَنِ﴾ عن يمين موسى ﵇ ﴿فِي الْبُقْعَةِ الْمُبَارَكَةِ﴾.\nوقرأ أشهب العقيلي (في البَقعة) بفتح الباء (٤) ﴿مِنَ الشَّجَرَةِ﴾ أي:\n_________\n= طرفها نار أو لم يكن.\nانظر: \"معاني القرآن\" للزجاج ٤/ ١٤٢، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٩٠)، \"لسان العرب\" لابن منظور ١١/ ٣٥٤، ١٤/ ١٣٨، \"مختار الصحاح\" للرازي (٤٢).\n(١) كذا في (س): وهو الصواب، ووردت في الأصل على الخطأ، جدى.\n(٢) البيت في \"الكامل في الأدب\" لابن مقبل ١/ ٢٨٠ والذي فيه (حواطب سلمى)، ولم أجده في غيره، وذكره ابن منظور في \"لسان العرب\" ٤/ ٢٨٦ (درع)، ومعنى حواطب: جمع حاطبة وهي الأمة تجمع الحطب، والجَزْلُ: ما عظم من الحطب ويبس، والجِذا: أصول الشجر العظام العادية التي بلى أعلاها وبقي أسفلها، والخوار: العود الذي يتقصف أو الضعيف الذي يسهل كسره. والدَّعِرُ: ما احترق من حطب وغيره فطفئ قبل أن يشتد احتراقه.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٢٨٦، ١٤/ ١٣٨ - ١٣٩، \"مختار الصحاح\" للرازي (٤٤).\n(٣) من (س).\n(٤) القراءة شاذة، انظر: \"البحر المحيط\" لأبي حيان ٧/ ١١١، \"مختصر في شواذ القرآن\" لابن خالويه (١١٤).","vol":"20","page":445},{"text":"من ناحية الشجرة (١) ﴿أَنْ يَامُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ﴾ قال عبد الله ابن مسعود: كانت الشجرة سمرة خضراء ترف (٢)، قال (٣) قتادة: عوسجه (٤)، وهب: علّيق (٥).\n_________\n(١) نسبه البغوي في \"معالم التنزيل\" لعطاء ٣/ ٤٤٤.\n(٢) أخرجه الطبري في \"جامع البيان\" مطولًا ٢٠/ ٧١، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٠٦، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٧، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٦٤ لعبد بن حميد وابن المنذر والحاكم مطولًا، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٧٣ جميعهم عن ابن مسعود، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٨٢، وأبو حيان في \"البحر المحيط\" ٧/ ١١١ ولم ينسباه، ومعنى تَرِفُّ: هي تقال للنبات الذي يهتز خضرة وتلألؤًا، رفَّ يَرِدفُّ رفيفًا. \"لسان العرب\" لابن منظور ٩/ ١٢٧ (رفف).\n(٣) من (س).\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٧١ عن ابن جريج بلفظ: الشجرة عوسج، وفي \"تاريخ الرسل والملوك\" أيضًا ١/ ٤٠٢ ونسبه لبعض أهل الكتاب، وذكره البغوي في \"معالم التنزيل\" ونسبه لمقاتل وقتادة والكلبي ٦/ ٢٠٦ ونسبه ابن عطية في \"المحرر الوجيز\" لقتادة ٤/ ٢٨٧، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٨٢، والنسفي في \"مدارك التنزيل\" ٣/ ٢٣٤، وكذا \"البحر المحيط\" لأبي حيان ٧/ ١١١ ولم ينسبوه، ونسبه ابن كثير لقتادة عن بعض أهل الكتاب، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٦٤ لابن المنذر عن ابن جريج، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٧٣ ونسبه لوهب وابن جريج والكلبي، والعوسج: واحدته عوسجة، وهو شجر من شجر الشوك وله ثمر أحمر مدور كأنه خرز العقيق، وقيل: هو شجر شاكٍ نجدي. \"لسان العرب\" لابن منظور ٢/ ٣٢٤ (عسج).\n(٥) العَلَّيْق هو: نبت يتعلق بالشجر ويتلوى عليه.\n\"المعجم الوسيط\" ٢/ ٦٢٢، والأثر: أخرجه الطبري في \"جامع البيان\" ٢٠/ ٧١ =","vol":"20","page":446},{"text":"<span data-type=\"title\" id=toc-3674>٣١ </span>- قوله تعالى: ﴿وَأَنْ أَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ﴾\nوهي الحية الصغيرة (١) من سرعة حركته ﴿وَلَّى مُدْبِرًا﴾ أي: هاربًا منها ﴿وَلَمْ يُعَقِّبْ﴾ ولم يرجع (٢) فنودي ﵇ ﴿يَامُوسَى أَقْبِلْ وَلَا تَخَفْ إِنَّكَ مِنَ الْآمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-3675>٣٢ </span>- قوله تعالى: ﴿اسْلُكْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ﴾ (٣)\nخرجت كأنها المصباح ﴿وَاضْمُمْ إِلَيْكَ جَنَاحَكَ﴾ يدك ﴿مِنَ الرَّهْبِ﴾ (٤) قرأ حفص بفتح الراء وجزم الهاء (٥)، وقرأ أهل\n_________\n= بلفظ: شجرة من العليق، وفي \"تاريخ الرسل والملوك\" ١/ ٤٠٢، والبغوي في \"معالم التنزيل\" ٦/ ٢٠٦، ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٧، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٥٩، جميعهم نسبوه لوهب، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٨٢، وأبي حيان في \"البحر المحيط\" ٧/ ١١١ ولم ينسباه، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٧٣ عن قتادة ومقاتل، وقال: بأنه هو المذكور في التوراة اليوم.\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٩٩)، \"لسان العرب\" لابن منظور ١/ ٢٣٧.\n(٢) وقال الراغب: أي لم يلتفت وراءه. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٤٠).\n(٣) في (س) بزيادة: أدخل يدك.\n(٤) الرهب: رهب بالكسر، يرهب رهة، رهبًا بالضم بالتحريك أي: خاف، ورهب الشيء رهبًا ورهبة: خافه، والاسم الرهب، والرهبُ مخافة مع تحرُّزٍ واضطراب. \"لسان العرب\" لابن منظور ١/ ٤٣٦، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٠٤).\n(٥) ﴿الرَّهْبِ﴾: وهي متواترة.\nانظر: \"معاني القرآن\" للفراء ٢/ ٣٠٦، \"السبعة\" لابن مجاهد (٤٩٣)، \"معاني =","vol":"20","page":447},{"text":"الكوفة (١)، والشام (٢) بضم الراء وجزم الهاء (٣)، والباقون (٤): بفتح الراء والهاء (٥) دليلهم قوله تعالى: ﴿وَيَدْعُونَنَا رَغَبًا وَرَهَبًا﴾ (٦) وكلها لغات بمعنى الخوفُ والفَرَقُ (٧).\nومعنى الآية: إذا هالك أمر يدك وما ترى من شعاعها فأدخلها في\n_________\n= القراءات\" للأزهري (٣٦٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٣، \"التيسير\" للداني (١٧١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤١، \"إتحاف فضلاء البشر\" للدمياطي (٣٤٣)، \"الحجة\" لابن زنجلة (٥٤٤)، \"معجم القراءات\" للخطيب ٧/ ٣٩.\n(١) وهم حمزة والكسائي وعاصم في رواية أبي بكر شعبة، وخلف والأعمش.\n(٢) ابن عامر.\n(٣) (الرُّهْب): وهي متواترة.\n(٤) في (س): وقرأ الباقون، والقراءة متواترة، ابن كثير ونافع وأبو عمرو وأبو جعفر ويعقوب، دل على ذلك قول الشاطبي: وصحبة كهف ضم الرهب واسكنه ذبلا، حيث أخبر أن المشار إليهم بالكاف وصحبة في قوله وصحبة كهف، وهم حمزة والكسائي وشعبة وابن عامر، قرؤوا بضم الراء، فتعين للباقين القراءة بفتحها، ثم أمر بإسكان الهاء، للمشار إليهم بالذال في (ذبلا) وهم الكوفيون وابن عامر، فتعين للباقين القراءة بفتحها.\n(٥) (الرَّهَب).\n(٦) الأنبياء: ٩٠.\n(٧) ذكر هذا المعنى الأزهري في \"معاني القراءات\" (٣٦٥)، وذكر معانيَ أخرى للرهب فقال: روى أبو عمرو لأبي عمرو الشيباني وابن الأعرابي أنهما قالا: الرهب: الكُمُّ، وأما أهل التفسير فالرهب عندهم: الفزع، ويقويه قراءة من قرأ الرُّهْبُ. \"لسان العرب\" لابن منظور ١/ ٤٣٦، ونسبه المفسرون لمجاهد، انظر: \"تفسيره\" ٢/ ٤٨٦.","vol":"20","page":448},{"text":"جيبك تعد إلى حالتها الأولى (١)، وقال بعضهم: أمره الله ﷿ أن يضم يده إلى صدره فيذهب الله ﷿ ما ناله من الخوف عند معاينته الحية (٢)، وقيل: معناه سكّنْ روعك واحفظ (٣) عليك جأشك (٤)، لأن من شأن الخائف أن يضطرب قلبه وترتعد يده (٥)، وضم الجناح هو السكون ومثله قوله تعالى: ﴿وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ﴾ (٦) يريد الرفق\n_________\n(١) ذكره البغوي ٦/ ٢٠٧، والقرطبي ١٣/ ٢٨٤، والألوسي في \"روح المعاني\" ٢٠/ ٧٥، ولم ينسبوه، ونسبه أبو حيان في \"البحر المحيط\" ٧/ ١١٢ للثوري.\n(٢) ونسبه البغوي في \"معالم التنزيل\" ٦/ ٢٠٧ لابن عباس، ونسبه الزمخشري في \"الكشاف\" ٣/ ١٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٨٤ لمجاهد وابن عباس، وذكره النسفي في \"مدارك التنزيل\" ٣/ ٢٣٥، ونسبه الألوسي في \"روح المعاني\" ٢٠/ ٧٥ لمجاهد وابن زيد، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٦٠ وقال: وربما إذا استعمل أحد ذلك على سبيل الاقتداء فوضع يده على فؤاده فإنه يزول عنه ما يجده أو يخف إن شاء الله تعالى وبه الثقة.\n(٣) في (س): واخفض.\n(٤) الجأش: القلب. انظر: \"لسان العرب\" لابن منظور ٣/ ٣٠١.\n(٥) في (س): ويرتعد بدنه، والأثر ذكره الواحدي في \"الوجيز\" ٢/ ٨١٨، والبغوي في \"معالم التنزيل\" ٦/ ٢٠٧، قلت: وقد نقل ابن كثير رحمه الله تعالى في \"تفسير القرآن العظيم\" ١٠/ ٤٦٠، رواية في خوف موسى ﵇ عن مجاهد وعزاه لابن أبي حاتم. انظر: \"تفسير القرآن العظيم\" ٩/ ٢٩٧٨ وهي: قال مجاهد: كان موسى ﵇ قد مليء قلبه رعبًا من فرعون فكان إذا رآه قال: اللهم إني أدرأ بك في نحره، وأعوذ بك من شره، فنزع الله ما كان في قلب موسى ﵇ وجعله في قلب فرعون فكان إذا رآه بال كما يبول الحمار، وقال الألوسي في \"روح المعاني\" ٢٠/ ٧٥: وضم الجناح مستعار من فعل الطائر عند حالة الخوف، وكثر استعماله في التجلد وضبط النفس حتى صار مثلًا فيه وكناية عنه.\n(٦) الإسراء: ٢٤.","vol":"20","page":449},{"text":"وكذلك قوله تعالى: ﴿وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ﴾ (١) أي: أرفق بهم وألن جناحك (٢) لهم، وقال الفراء: أراد بالجناح عصاه (٣).\nوقال بعض أهل المعاني: الرهب: الكم (٤) بلغة حمير (٥) وبني حنيفة (٦)، وحكى الأصمعي أنه سمع بعض الأعراب يقول لآخر: أعطني ما في رُهْبك قال: فسألته عن الرهب؟ فقال: الكمّ، ومعناه على هذا التأويل: اضمم إليك يدك وأخرجه من الكُم؛ لأنه ﵇ تناول العصا ويده في كمه (٧).\n_________\n(١) الشعراء: ٢١٥.\n(٢) في (س): جانبك.\n(٣) انظر: \"معاني القرآن\" ٢/ ٣٠٦.\n(٤) انظر: \"لسان العرب\" لابن منظور ١/ ٣٩.\n(٥) حِمير: شعب عظيم من اليمن من ولد حِمير بن سبأ بن يشجب بن يعرب بن قحطان.\nانظر: \"مجموع بلدان اليمن\" للحجري ٢/ ٢٨٢.\n(٦) انظر: \"الكشاف\" للزمخشري ٣/ ١٧٥، \"معالم التنزيل\" للبغوي ٦/ ٢٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٨٤، \"روح المعاني\" للألوسي ٢٠/ ٧٦ ولم ينسبوه، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١١٢ وزاد فيه: أن هذا المعنى لمن قرأ بفتح الراء والهاء، وانظر: \"التبيان في تفسير غريب القرآن\" لابن الهائم المصري ١/ ٣٢٨.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٨٤، \"البحر المحيط\" لأبي حيان ٧/ ١١٢، \"روح المعاني\" للألوسي ٢٠/ ٧٦ ونسبوه للأصمعي.","vol":"20","page":450},{"text":"﴿فَذَانِكَ﴾ قراءة العامة (١) بتخفيف النون، وقرأ ابن كثير وأبو عمرو (٢) بتشديد النون (٣) عوضًا من الألف الساقطة ولم يلتفت إلى التقاء الساكنين؛ لأن أصله (فَذَاانِكَ) فحذفت الألف الأولى لالتقاء الساكنين (٤).\nوقيل: التشديد للتأكيد كما أدخلوا اللام في ذلك (٥)، وقيل: شُدِّدت فرقًا بينها وبين النون التي تسقط بالإضافة؛ لأن ذان (٦) لا تضاف (٧).\n_________\n(١) وهم نافع وعاصم وحمزة والكسائي وابن عامر.\n(٢) ويعقوب (فَذَانّكَ)، قال أبو عمرو: والتشديد في النون من ذانك لغة قريش، والقراءتان متواترتان.\nانظر: \"معاني القراءات\" للأزهري (٣٣٦)، \"التيسير\" للداني (١٧١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤١، \"إتحاف فضلاء البشر\" للدمياطي (٣٤٣)، \"معجم القراءات\" للخطيب ٧/ ٤٠.\n(٣) في (س) بزيادة: وهي لغة قريش وفي وجهها أربعة أقوال: قيل: شذد النون.\n(٤) قاله مكي في \"الكشف عن وجوه القراءات\" سورة النساء في الفقرة (٢٠ - ٢٢)، ونقله عنه الخطيب في \"معجم القراءات\" ٧/ ٤٠، وقال الزجاج في \"معاني القرآن\" ٤/ ١٤٣، كان (ذانِّك) بالتشديد تثنية ذلك وذانك بالتخفيف تثنية ذاك، ويكون بدل اللام في ذلك تشديد النون في ذانِّك. اهـ، وقال بعض النحويين: إنما شُددت النون في الاثنين للتأكيد؛ لأنهم زادوا على نون الاثنين نونًا كما زادوا قبل كاف المشار إليه لامًا للتأكيد فقالوا: في (ذاك): (ذلك) فلما زادوا في (ذاك) لامًا زادوا في (ذانك) نونًا أخرى فقالوا: ذانِّك. ا. هـ. \"الحجة\" لابن زنجلة (٥٤٥).\n(٥) قاله الأخفش في \"معاني القرآن\" (٥٥٤).\n(٦) في الأصل: ذلك، والمثبت من (س).\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٨٦، \"الحجة\" لابن زنجلة (٥٤٥).","vol":"20","page":451},{"text":"وقيل: للفرق بين تثنية الاسم المتمكن وبينها (١)، قال أبو عبيد (٢) وأبو عمرو: وخص هذا الحرف بالتشديد دون كل تثنية في القرآن وأحسبه فعل ذلك لقلة الحروف في الاسم فقرأه بالتثقيل (٣).\nومعنى الآية ﴿فَذَانِكَ﴾ يعني: العصا (٤) والبيضاء ﴿بُرْهَانَانِ مِنْ رَبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-3676>٣٣ </span>- ﴿قَالَ رَبِّ إِنِّي قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَنْ يَقْتُلُونِ (٣٣)﴾.\n\n<span data-type=\"title\" id=toc-3677>٣٤ </span>- ﴿وَأَخِي هَارُونُ هُوَ أَفْصَحُ مِنِّي لِسَانًا﴾\nأي: أحسن مني (٥) بيانًا، وإنما قال ﵇ ذلك للعقدة التي في لسانه (٦) ﴿فَأَرْسِلْهُ مَعِيَ رِدْءًا﴾ (٧) أي: معينًا، يقال: أردأتُه أي: أعنتُه (٨)، وترك همزه عيسى بن عمر وأهل المدينة (٩) طالبًا للخفّة\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٨٦.\n(٢) في (س) بزيادة: وكان.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٢٨٦.\n(٤) في (س) بزيادة: واليد، وهي مثبتة في كتب التفسير.\n(٥) ساقطة من (س).\n(٦) بسبب تناوله الجمرة حين خير بينها وبين التمرة، وقد ذكرت القصة سابقًا.\n(٧) الرِّدءُ: الذي يَتْبَعُ غيره معينًا له. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٩٣).\n(٨) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٨٤)، \"لسان العرب\" لابن منظور ١/ ٨٤.\n(٩) وهم نافع وأبو جعفر ووافقهم ابن كثير وورش وابن محيصن بخلف عنه (رِدًا) بحذف الهمزة ونقل حركتها إلى الدال، ونُقل عن أبي جعفر الإبدال ألفًا دون تنوين في الحالين الوصل والوقف، وهو المشهور عنه؛ لأنه أجرى الوصل مجرى =","vol":"20","page":452},{"text":"﴿يُصَدِّقُنِي﴾ قرأه العامة (١): بالجزم (٢)، ورفعه (٣) عاصم وحمزة وهو اختيار أبي عبيد (٤)، فمن جزمه فهو على جواب الدعاء، ومن رفعه فعلى الحال، أي: ردءًا مصدقًا حالة التصديق (٥) كقوله تعالى: ﴿رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ﴾ (٦)، أي: كائنة حال\n_________\n= الوقف؛ أما نافع ففي الوقف فقط، وقرأ الباقون: بالتحقيق، والقراءتان متواترتان.\nانظر: \"السبعة\" لابن مجاهد (٤٩٤)، \"معاني القراءات\" للأزهري (٣٦٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٠)، \"التيسير\" للداني (١٧١)، \"البحر المحيط\" لأبي حيان ٧/ ١١٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٣، \"معجم القراءات\" للخطيب ٧/ ٤٢.\n(١) وهم نافع وابن كثير وابن عامر وأبو عمرو والكسائي.\n(٢) في القاف (يُصَدّقْنِي) وهو المشهور.\n(٣) (يُصَدِّقُني).\n(٤) والقراءتان متواترتان، قال الشاطبي: يصدقني ارفع جزمه في نصوصه، أي: أخبر بأن المشار إليهم بالفاء والنون في قوله: في نصوصه، وهم عاصم وحمزة برفع جزم القاف ﴿يُصَدِّقُنِي﴾، وقرأ الباقون بجزم القاف.\nانظر: \"جامع البيان\" للطبري ٢٠/ ٧٥، \"السبعة\" لابن مجاهد (٤٩٤)، \"معاني القراءات\" للأزهري (٣٦٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٣، \"التيسير\" للداني (١٧١)، \"البحر المحيط\" لأبي حيان ٧/ ١١٨، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٣، \"الحجة\" لابن زنجلة (٥٤٦)، \"معجم القراءات\" للخطيب ٧/ ٤٢.\n(٥) انظر: \"معاني القراءات\" للأزهري (٣٦٦).\n(٦) المائدة: ١١٤.","vol":"20","page":453},{"text":"صرف للاستقبال ﴿إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ﴾.\n\n<span data-type=\"title\" id=toc-3678>٣٥ </span>- قوله تعالى: ﴿قَالَ سَنَشُدُّ عَضُدَكَ﴾ (١)\nأي: نقويك ونعينك ﴿بِأَخِيكَ﴾ وكان هارون ﵇ يومئذ بمصر ﴿وَنَجْعَلُ لَكُمَا سُلْطَانًا﴾ يعني: قوة وحجة وبرهانًا ﴿فَلَا يَصِلُونَ إِلَيْكُمَا بِآيَاتِنَا أَنْتُمَا وَمَنِ اتَّبَعَكُمَا الْغَالِبُونَ﴾.\n\n<span data-type=\"title\" id=toc-3679>٣٦ </span>- ﴿فَلَمَّا جَاءَهُمْ مُوسَى بِآيَاتِنَا بَيِّنَاتٍ قَالُوا مَا هَذَا إِلَّا سِحْرٌ مُفْتَرًى وَمَا سَمِعْنَا بِهَذَا﴾\nالذي تدعوننا إليه ﴿فِي آبَائِنَا الْأَوَّلِينَ﴾.\n\n<span data-type=\"title\" id=toc-3680>٣٧ </span>- قوله تعالى: ﴿وَقَالَ مُوسَى﴾\nقراءة العامة (٢) بالواو، وقرأ أهل مكة (٣) بغير واو، وكذلك هو في مصاحفهم (٤) ﴿رَبِّي أَعْلَمُ بِمَنْ جَاءَ بِالْهُدَى مِنْ عِنْدِهِ﴾ أي: بالمحق من المبطل.\n_________\n(١) العضد: ما بين المرفق إلى الكتف، ويستعار العضد للمعين كاليد، يقال أخذت عضده وقويته، أي: أعنته ونصرته، وعاضده: ناصره وعاونه، وسنشد عضدك بأخيك أي: سنعينك بأخيك.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٣٧) (، \"المعجم الوسيط\" ٢/ ٦٠٦، \"لسان العرب\" لابن منظور ٣/ ٢٩٣.\n(٢) وهم نافع وأبو عمرو وابن عامر وعاصم وحمزة والكسائي.\n(٣) وهم ابن كثير ومجاهد وابن محيصن.\n(٤) والقراءتان متواترتان.\nانظر: \"السبعة\" لابن مجاهد (٤٩٤)، \"معاني القراءات\" للأزهري (٣٦٧). =","vol":"20","page":454},{"text":"﴿وَمَنْ تَكُونُ لَهُ﴾ بالتاء (١) قرأ بالياء (٢) كوفي (٣)، والباقون (٤): بالتاء (٥) ﴿عَاقِبَةُ الدَّارِ﴾ أي: العقبي المحمودة في الدار الآخرة\n_________\n= وقال الأزهري: من قرأ بالواو عطفه على كلام تقدمه، ومن قرأ: قال، فهو استئناف كلام، قال الشاطبي: وقل قال موسى واحذف الواو دخللا، أمر بحذف الواو للمشار إليه بالدال في قوله (دخللا) وهو ابن كثير، فتعين للباقين: القراءة بالواو.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٠)، \"الكشاف\" للزمخشري ٢/ ١٧٤، \"التيسير\" للداني (١٧١)، \"البحر المحيط\" لأبي حيان ٧/ ١١٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٣، \"الحجة\" لابن زنجلة (٥٤٦)، \"معجم القراءات\" للخطيب ٧/ ٤٦.\n(١) في (س).\n(٢) ساقطة من (س).\n(٣) وهم حمزة والكسائي وخلف والأعمش: (ومن يكون)\n(٤) في (س): وقرأ الباقون.\n(٥) في (س): بالياء، وهو خطأ والصواب بالتاء، لأنها قراءة الباقين وهم ابن كثير وأبو عمرو وابن عامر ونافع وأبو جعفر ويعقوب وعاصم: ﴿مَنْ تَكُونُ﴾ بالتاء لتأنيث العاقبة، دلّ على ذلك قول الشاطبي في سورة الأنعام: ومن تكون فيها وتحت النمل ذكره شلشلا أخبر أن المشار إليهم بالشين من (شلشلا) وهما حمزة والكسائي قرآ بالتذكير في آية الأنعام، وتحت النمل يعني: القصص، فتعين للباقين القراءة بالتأنيث فيهما.\nانظر: \"السبعة\" لابن مجاهد (٤٩٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٤، \"التيسير\" للداني (١٧١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٦٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٤، \"الحجة\" لابن زنجلة (٥٤٦)، \"سراج القارئ\" لابن القاصح (٢١٦)، \"معجم القراءات\" للخطيب ٧/ ٤٧.","vol":"20","page":455},{"text":"﴿إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ﴾ أي: لا ينجح (١) الكافرون.\n\n<span data-type=\"title\" id=toc-3681>٣٨ </span>- ﴿وَقَالَ فِرْعَوْنُ يَاأَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُمْ مِنْ إِلَهٍ غَيْرِي فَأَوْقِدْ لِي يَاهَامَانُ عَلَى الطِّينِ﴾\nفاطبخ لي الآجر (٢)، وقيل: إنه أول من اتخذ الآجر وبنى به (٣).\nقال أهل التفسير (٤): لما أمر فرعون وزيره هامان ببناء الصرح جمع هامان العمّال والفَعَلة حتى اجتمع خمسون ألف بنّاء سوى\n_________\n(١) ساقطة من (س).\n(٢) الآجر: الطوب -الذي يُبنى به- بلغة أهل مصر، وقيل: إنه فارسي معرب.\n\"لسان العرب\" لابن منظور ١/ ٥٦٢، \"مختار الصحاح\" للرازي (٣)، والأثر: ذكره الطبري في \"جامع البيان\" ٢٠/ ٧٧، والبغوي في \"معالم التنزيل\" ٦/ ٢٠٩، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٨، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٥٣ ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٨٨ لابن عباس، وذكره أيضًا النسفي في \"مدارك التنزيل\" ٣/ ٢٣٧، وأبو حيان في \"البحر المحيط\" ٧/ ١١٥، وأبو السعود في \"إرشاد العقل السليم\" ٧/ ١٤، والألوسي في \"روح المعاني\" ٢٠/ ٨٠.\n(٣) أخرجه الطبري في \"جامع البيان\" عن ابن جريج أيضًا ٢٠/ ٧٧، وفي رواية أخرى عن قتادة، وأخرجه أيضًا في \"تاريخ الرسل والملوك\" عن قتادة ١/ ٤٠٥، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" عن ابن جريج ٩/ ٢٩٧٩، وذكره البغوي في\" معالم التنزيلا ٦/ ٢٠٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٨٨ عن قتادة، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٦٩ لابن المنذر وعبد بن حميد وعبد الرزاق عن ابن جريج، وذكره الألوسي في \"روح المعاني\" ٢٠/ ٨٠ عن ابن جريج.\n(٤) في (س): السير.","vol":"20","page":456},{"text":"الأتباع والأُجَراء ومن يطبخ الآجر والجَص (١) وينجر الخشب والأبواب (٢) ويضرب المسامير، فرفعوه وشيّدوه حتى ارتفع ارتفاعًا لم يبلغه بنيان أحد من الخلق منذ خلق الله السماوات والأرض، أراد الله تعالى أن يفتنهم فيه فلما فرغوا منه أرتقى فرعون فوقه فأمر بنشابة (٣) فرمى نحو السماء فرُدَّت به (٤) وهي ملطخة دمًا، فقال: قد قتلت إله موسى، قالوا: وكان فرعون يصعده على البراذين فبعث الله ﷿ جبريل ﵇ جنح غروب الشمس فضربه بجناحه فقطعه ثلاث قطع، قطعة منها على عسكر فرعون فقتلت منه ألف ألف رجل ووقعت قطعة منها (٥) في البحر وقطعة منها في المغرب ولم يبق أحد ممن عمل فيه بشيء إلا هلك (٦) فذلك قوله تعالى: ﴿فَأَوْقِدْ لِي يَاهَامَانُ\n_________\n(١) الجَصُّ: بفتح الجيم وكسرها، ما يبنى به؛ كما في \"مختار الصحاح\" للرازي (٤٤)، وقال في \"لسان العرب\" ٧/ ١٠: الذي يُطلى به.\n(٢) ساقطة من (س).\n(٣) النُّشَابُ: النبل، واحدته نشابة. \"لسان العرب\" لابن منظور ١/ ٧٥٧.\n(٤) في (س): إليه.\n(٥) سقطت من (س)، وانظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٨٤).\n(٦) القصة من قول السدي كما أخرجه الطبري في \"جامع البيان\" ٢٠/ ٧٨، بإسناد السدي المطول المعروف، وهو ضعيف، وقد سبقت الإشارة إليه، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٠٩ ونسبه لأهل السير، واختصره ابن عطية في \"المحرر الوجيز\" عن السدي ٤/ ٢٨٨، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٥٣، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٨٩، ولعله من الإسرائيليات، والله أعلم، وقال ابن كثير في \"البداية والنهاية\" ١/ ٣٨٣: فإنه لا سبيل للبشر أن يتواصلوا بقواهم إلى نيل السماء أبدًا -أعني السماء الدنيا- فكيف بما بعدها من =","vol":"20","page":457},{"text":"﴿عَلَى الطِّينِ فَاجْعَلْ لِي صَرْحًا﴾ قصرًا (١) ﴿لَعَلِّي أَطَّلِعُ إِلَى إِلَهِ مُوسَى﴾ أي: انظر إليه وأقف على حاله (٢).\n﴿وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِينَ﴾ في ادعائه كون إله غيري وأئه رسوله.\n\n<span data-type=\"title\" id=toc-3682>٣٩ </span>- ﴿وَاسْتَكْبَرَ هُوَ وَجُنُودُهُ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ (٣٩)﴾\n(قرأ نافع وحمزة والكسائي (٣) بفتح الياء وكسر الجيم (٤).\n_________\n= السماوات العلى؟ وما فوق ذلك من الارتفاع الذي لا يعلمه إلا الله ﷿، وذكر الأثر الألوسي في \"روح المعاني\" ٢٥/ ٨٠ أيضًا.\n(١) ساقطة من (س).\n(٢) وفي إثبات عقيدة علو الله على خلقه، وأن موسى أخبر فرعون بذلك، وإلا لما كان لفعله معنى، ومن هنا قال العلماء: من نفى العلو من الجهمية فهو فرعوني، ومن أثبته فهو موسوي محمدي. \"شرح العقيدة الطحاوية\" (٢٨٠)، وانظر: \"التوحيد\" لابن خزيمة ١/ ٢٦٤، \"الفتاوى الكبرى\" لابن تيمية ٦/ ٤٦٧.\n(٣) وخلف ويعقوب وابن محيصن.\n(٤) (يَرجِعون) في جميع القرآن، والباقون: أبو جعفر وأبو عمرو وابن كثير وابن عامر وعاصم بضم الياء وفتح الجيم، قال الشاطبي: نما نفر بالضم والفتح يرجعون، أخبر أن المشار إليهم بالنون ونفر؛ وهم عاصم وابن كثير وأبو عمرو وابن عامر قرءوا بضم الياء وفتح الجيم، يرجعون، فتعين للباقين القراءة بفتح الياء وكسر الجيم.\nانظر: \"السبعة\" لابن مجاهد (٤٩٤)، \"معاني القراءات\" للأزهري (٣٦٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٤، \"التيسير\" للداني (١٧١)، \"البحر المحيط\" لأبي حيان ٧/ ١١٤، \"الحجة\" لابن زنجلة (٥٤٦)، \"سراج القارئ\" لابن القاصح (٣١٦)، \"معجم القراءات\" للخطيب ٧/ ٤٩.","vol":"20","page":458},{"text":"<span data-type=\"title\" id=toc-3683>٤٠ </span>- قوله تعالى:) (١) ﴿فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ﴾\nيعني: فألقيناهم ﴿فِي الْيَمِّ﴾ يعني: في (٢) البحر (٣).\nقال قتادة: هو بحرٌ مِن وراءِ مصرَ يقال له: إسافٌ (٤) غرَّقهم الله فيه (٥) ﴿فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-3684>٤١ </span>- ﴿وَجَعَلْنَاهُمْ أَئِمَّةً﴾\nأي: قادة ورؤساء ﴿يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيَامَةِ لَا يُنْصَرُون﴾.\n\n<span data-type=\"title\" id=toc-3685>٤٢ </span>- قوله ﷿: ﴿وَأَتْبَعْنَاهُمْ فِي هَذِهِ الدُّنْيَا لَعْنَةً﴾\nخزيًا وعذابًا ﴿وَيَوْمَ الْقِيَامَةِ هُمْ مِنَ الْمَقْبُوحِينَ﴾ (٦) الممقوتين، قال\n_________\n(١) ما بين القوسين ساقط من (س).\n(٢) ساقط من (س).\n(٣) ذكر هذا المعنى ابن منظور في \"لسان العرب\" ٤/ ٤٢، وفي \"مختار الصحاح\" للرازي (٣١٠)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٣٠٠.\n(٤) إساف: اسم اليم الذي غرق فيه فرعون. \"لسان العرب\" لابن منظور ٩/ ٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٧٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٩٨٠ عن قتادة، وقال ابن عطية في \"المحرر الوجيز\" ٤/ ٢٨٩: هو بحر القُلْزم على قول أكثر الناس، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٨٩ ونسبه لقتادة، وزاد السيوطي في \"الدر المنثور\" ١١/ ٤٧٠ لعبد بن حميد عن قتادة.\n(٦) القبح ضد الحسن، والمقبوحين: المبعدين عن كل خير، قاله ابن منظور في \"لسان العرب\" ٢/ ٥٥٢ (قبح)، وقال الراغب في \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٩٠): من الموسومين بحالة منكرة وذلك إشارة إلى ما وصف الله تعالى به الكفار من الرجاسة والنجاسة إلى غير ذلك من الصفات وما وصفهم به يوم القيامة من سواد الوجوه وزرقة العيون ونحو ذلك. ا. هـ.","vol":"20","page":459},{"text":"أبو عبيدة (١) وابن كيسان: من المهلكين (٢)، وقال ابن عباس: يعني المشوَّهين الخلقة بسواد الوجوه وزرقة العيون (٣)، قال أهل اللغة: يقال قبَّحه الله وقبَحَه إذا جعله قبيحًا (٤).\n\n<span data-type=\"title\" id=toc-3686>٤٣ </span>- قوله تعالى: ﴿وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَى بَصَائِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ يَتَذَكَّرُونَ (٤٣)﴾.\n[٢١٣٣] أخبرنا شعيب بن محمد (٥)، أنا مكي بن عبدان (٦)، حدثنا أحمد بن الأزهر (٧)، حدثنا روح بن عبادة (٨)، عن عوف (٩)، عن أبي نضرة (١٠)، عن أبي سعيد الخدري، عن النبي - ﷺ - أنه قال: \"ما\n_________\n(١) معمر بن المثنى التيمي، أبو عبيدة.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١٠٦.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢١٠، والرازي في \"مفاتيح الغيب\" ٢٤/ ٢٥٥، وابن عطية \"المحرر الوجيز\" ٤/ ٢٨٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٩٠، والألوسي في \"روح المعاني\" ٢٠/ ٨٤ جميعهم عن ابن عباس، وذكره النسفي في \"مدارك التنزيل\" ٣/ ٢٣٨ ولم ينسبه.\n(٤) انظر هذا المعنى في \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٩٠)، \"مختار الصحاح\" للرازي (٢١٧)، \"لسان العرب\" لابن منظور ٢/ ٥٥٢.\n(٥) ابن شعيب بن إبراهيم العجلي، أبو صالح البيهقي مستور من أهل النواحي.\n(٦) المحدث الثقة المتقن.\n(٧) ابن منيع، أبو الأزهر العبدي النيسابوري، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٨) ثقة فاضل، له تصانيف.\n(٩) عوف بن أبي جميلة، ثقة، رمي بالقدر وبالتشيع.\n(١٠) المنذر بن مالك بن قطعة، ثقة.","vol":"20","page":460},{"text":"أهلك الله ﷿ قومًا ولا أمة ولا قرنًا ولا أهل قرية بعذاب من السماء -منذ أنزل الله سبحانه التوراة- غير القرية التي مُسخوا قِردةً ألم تر أن الله ﷿ قال: ﴿وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَى﴾ الآية (١).\n\n<span data-type=\"title\" id=toc-3687>٤٤ </span>- قوله تعالى: ﴿وَمَا كُنْتَ﴾\nيا محمد ﴿بِجَانِبِ الْغَرْبِيِّ﴾ أي: غربي الجبل ﴿إِذْ قَضَيْنَا إِلَى مُوسَى الْأَمْر﴾ أي: أخبرناه بأمرنا ونهينا، وألزمناه عهدنا ﴿وَمَا كُنْتَ مِنَ الشَّاهِدِينَ﴾ يعني: الحاضرين هناك فتذكرهُ من ذات نفسك.\n\n<span data-type=\"title\" id=toc-3688>٤٥ </span>- قوله تعالى: ﴿وَلَكِنَّا أَنْشَأْنَا﴾\nأحدثنا وخلقنا ﴿قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ﴾ فنسوا عهد الله تعالى وتركوا أمره نظيره قوله تعالى: ﴿فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ﴾ (٢)، ﴿وَمَا كُنْتَ ثَاوِيًا﴾ أي: مقيمًا (٣) ﴿فِي أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ آيَاتِنَا\n_________\n(١) [٢١٣٣] الحكم على الإسناد:\nفيه شيخ المصنف مستور ومن سواه ثقات إلا ابن الأزهر فصدوق.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ٨٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٨١ من طريق عوف به بنحوه، والحاكم في \"المستدرك\" ٢/ ٤٤٢ (٣٥٣٤) وقال: صحيح على شرط الشيخين، وقال الهيثمي في \"مجمع الزوائد\" ٧/ ٨٨: رجالهما رجال الصحيح، وانظر: \"الدر المنثور\" للسيوطي ٦/ ٤١٧، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٦٥.\n(٢) الحديد: ١٦.\n(٣) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٨٤).","vol":"20","page":461},{"text":"وَلَكِنَّا كُنَّا مُرْسِلِينَ﴾ يعني: أرسلناك رسولًا وأنزلنا عليك كتابًا فيه هذِه الأخبار، فتتلوها عليهم لولا ذلك لما علمتَها ولما أخبرتهم بما لم تشاهده.\n\n<span data-type=\"title\" id=toc-3689>٤٦ </span>- قوله تعالى: ﴿وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا﴾\nموسى (١) ﴿خُذِ الْكِتَابَ بِقُوَّةٍ﴾ (٢).\nوقال وهب بن منبه: قال موسى ﵇: يا رب أرني محمدًا. قال: إنك لن تصل إلى ذلك وإن شئت ناديتُ أمته فأسمعتك صوتهم. قال: بلى يا رب. فقال الله تعالى: يا أمة أحمد. فأجابوه من أصلاب آبائهم (٣).\n[٢١٣٤] وأخبرنا عبد الله بن حامد الأصْبهانيُّ (٤)، حدثنا محمد بن جعفر المطيري (٥)، حدثنا حماد بن الحسن (٦)، حدثنا أبو بكر (٧)، حدثنا سفيان (٨)، عن الأعمش (٩)، عن أبي مدرك (١٠)، عن أبي زرعة\n_________\n(١) في (س): يا موسى.\n(٢) مريم: ١٢.\n(٣) الأثر: ذكره عن وهب البغوي في \"معالم التنزيل\" ٦/ ٢١١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٩٢.\n(٤) الوزان. لم يذكر بجرح أو تعديل.\n(٥) الصيرفي، أبو بكر، ثقة، مأمون.\n(٦) الورَّاق النهشلي، أبو عبيد الله البصري، ثقة.\n(٧) عبد الكبير بن عبد المجيد بن عبيد الله البصري، أبو بكر الحنفي، ثقة.\n(٨) سفيان الثوري ثقة حافظ إمام حجة، كان ربما دلس.\n(٩) سليمان بن مهران ثقة حافظ، لكنه مدلس.\n(١٠) علي بن مدرك النخعي، ثقة.","vol":"20","page":462},{"text":"يعني: ابن عمرو بن جرير (١) ﴿وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا﴾ قال: قال: يا أمة محمد قد أجبتكم من قبل أن تدعوني، وأعطيتكم من قبل أن تسألوني (٢).\n[٢١٣٥] وأخبرني عبد الله بن حامد الوزان (٣)، حدثنا أحمد بن محمد ابن شاذان (٤)، حدثنا جيعويه بن محمد (٥)، حدثنا صالح بن محمد ح (٦).\nقال:\n[٢١٣٦] وأخبرنا عثمان بن أحمد (٧)، حدثنا إسحاق بن إبراهيم الجبلي (٨)، حدثنا محمد بن الصباح بن عبد السلام (٩)، حدثنا أبو\n_________\n(١) البجلي، الكوفي، ثقة.\n(٢) [٢١٣٤] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، والأعمش مدلمس وقد عنعن.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٣/ ٩١، والطبري في \"جامع البيان\" ٢٠/ ٨١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٨٣، والحاكم في \"المستدرك\" ٢/ ٤٤٣ (٣٥٣٥)، وقال: صحيح على شرط مسلم ولم يخرجاه، وصحح الدارقطني في \"العلل\" ٨/ ٢٩١ وقفه على أبي زرعة، وضعّف المرفوع.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) من (س) وصالح هو الترمذي، متهم ساقط.\n(٧) لم أجده.\n(٨) لم أجده.\n(٩) لم أجده.","vol":"20","page":463},{"text":"داود (١)، وأبو سليمان (٢) كلاهما، عن سليمان بن عمرو (٣)، عن أبي حازم (٤)، عن سهل بن سعد الساعدي (٥) قال: قال رسول الله - ﷺ - في قول الله ﷿: ﴿وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا﴾ قال: \"كتب الله ﷿ كتابًا قبل أن يخلق الخلق بألفي عام في ورقة آس (٦)، ثم وضعها على العرش ثم نادى: يا أمة محمد إنَّ رحمتي سبقت غضبي أعطيتكم قبل أن تسألوني، وغفرت لكم (٧) قبل أن تستغفروني من لقيني منكم يشهد أن لا إله إلا الله وأن محمدًا عبدي ورسولي أدخلتُه الجنة\" (٨).\n﴿وَلَكِنْ رَحْمَةً مِنْ رَبِّكَ﴾ قراءة العامة بالنصب على الخبر،\n_________\n(١) أبو داود: لم يتبين لي من هو.\n(٢) أبو سليمان: لم يتبين لي من هو.\n(٣) سليمان بن عمرو بن عبد الله النخعي الكوفي، أبو داود، كذاب.\n(٤) سلمة بن دينار، الأعرج، ثقة.\n(٥) الصحابي المشهور.\n(٦) الآس هو: شجرٌ طيب الرائحة، ينبت في السهل والجبل، وخضرته دائمة، وينمو حتى يكون شجرًا عظامًا، واحدته (آسةٌ).\nانظر: \"العين\" للخليل ٧/ ٣٣١، \"تاج العروس\" للزبيدي ١/ ٣٨٤٧، \"لسان العرب\" لابن منظور ١٥/ ٢٦، \"المصباح المنير\" للفيومي (٦).\n(٧) في (س): وغفرتكم.\n(٨) [٢١٣٥ - ٢١٣٦] الحكم على الإسناد:\nفيه مجاهيل وسليمان بن عمرو كذاب، لكن الحديث أصله صحيح.\nالتخريج:\nنسبه السيوطي في \"الدر المنثور\" ١١/ ٤١٨ إلى الحلي في الديباج، وأصل الحديث متفق عليه في الصحيحين عن أبي هريرة؛ أخرجه البخاري، كتاب =","vol":"20","page":464},{"text":"تقديره: ولكن رحمناك رحمة (١)، وقرأ عيسى بن عمر (رَحْمَةٌ) بالرفع (٢) يعني: ولكنه (٣) رحمة من ربك إذا أطلعك عليه وعلى الأخبار الغائبة عنك ﴿لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ﴾ يعني: أهل مكة ﴿لَعَلَّهُمْ يَتَذَكَّرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3690>٤٧ </span>- قوله تعالى: ﴿وَلَوْلَا أَنْ تُصِيبَهُمْ مُصِيبَةٌ﴾\nأي: عقوبة ونقمة ﴿بِمَا قَدَّمَتْ أَيْدِيهِمْ﴾ من الكفر والمعصية ﴿فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ وَنَكُونَ مِنَ الْمُؤْمِنِينَ﴾ وجواب (لولا) محذوف أي: لعاجلناهم بالعقوبة، وقيل معناه: لما أرسلناك إليهم رسولًا ولكنا بعثناك إليهم ﴿لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ﴾ (٤).\n\n<span data-type=\"title\" id=toc-3691>٤٨ </span>- قوله تعالى: ﴿فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا﴾\nيعني: محمدًا - ﷺ - ﴿قَالُوا﴾ يعني: كفار مكة ﴿لَوْلَا أُوتِيَ﴾ أي: محمد ﵇ ﴿مِثْلَ مَا أُوتِيَ مُوسَى﴾ كتابًا جملةً واحدةً.\n_________\n= التوحيد، باب ولقد سبقت كلمتنا لعبادنا المرسلين (٧٤٥٣)، ومسلم، كتاب التوبة، باب في سعة رحمة الله تعالى وأنها سبقت غضبه (٢٧٥١).\n(١) القراءة متواترة قرأ بها جميع القراء.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٧٧، \"معجم القراءات\" للخطيب ٧/ ٥٢.\n(٢) القراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١٤)، \"البحر المحيط\" لأبي حيان ٧/ ١١٧، \"معجم القراءات\" للخطيب ٧/ ٥٢.\n(٣) في (س): ولكن.\n(٤) النساء: ١٦٥.","vol":"20","page":465},{"text":"قال الله ﷿: ﴿أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَى مِنْ قَبْلُ قَالُوا سِحْرَانِ﴾ ساحران (١) ﴿تَظَاهَرَا﴾.\nقال الكلبي: وكانت مقالتهم تلك حين بعثوا الرهط منهم إلى رؤوس اليهود بالمدينة في عيد لهم، فسألوهم عن محمد - ﷺ - فأخبروهم أنها نعته وصفته وأنّه في كتابهم التوراة فرجع الرهط إلى قريش فأخبروهم بقول اليهود فقالوا عند ذلك ﴿سِحْرَانِ تَظَاهَرَا﴾ (٢) قرأ أهل الكوفة (٣) ﴿سِحْرَانِ﴾ بغير ألف وهي قراءة ابن مسعود وبه قرأ عكرمة واحتج بقوله تعالى: ﴿قُلْ فَأْتُوا بِكِتَابٍ مِنْ عِنْدِ اللَّهِ هُوَ أَهْدَى مِنْهُمَا أَتَّبِعْهُ﴾ (٤).\n_________\n(١) ساقطة من (س).\n(٢) ذكره الواحدي في \"الوجيز\" ٢/ ٨٢١، والبغوي في \"معالم التنزيل\" ٦/ ٢١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٩٤، ونسباه للكلبي.\n(٣) وهم عاصم وحمزة والكسائي وخلف والأعمش.\n(٤) القراءة متواترة، وهذِه القراءة تثنية (سِحْر) إشارة إلى الكتابين التوراة والقرآن، ورجحها الطبري في \"جامع البيان\" ٢٠/ ٨٥، وقال الشاطبي: (سِحْران ثق في سَاحِرَانِ فتُقبلا) أخبر أن المشار إليهم بالثاء وهم الكوفيون قرؤوا (سحران) فتعين للباقين: القراءة بـ (ساحران).\nانظر: \"السبعة\" لابن مجاهد (٤٩٥)، \"معاني القراءات\" للأزهري (٣٦٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٥، \"البحر المحيط\" لأبي حيان ٧/ ١١٧، \"الإقناع\" لابن الباذش (٤٤٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤١، \"الحجة\" لابن زنجلة (٥٤٧)، \"معجم القراءات\" للخطيب ٧/ ٥٤.","vol":"20","page":466},{"text":"وقرأ الآخرون (١): (ساحرَانِ) بالألف واختاره أبو حاتم وأبو عبيد قال: لأن معنى التظاهر بالناس وأفعالهم أشبه منه بالكتب (٢)، فمن قرأ: ﴿سِحْرَانِ﴾ أراد التوراة والقرآن (٣)، ومن قرأ (ساحرَانِ) أراد محمدًا وموسى ﵉ (٤).\n﴿وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ﴾ قُل لهم يا محمد:\n\n<span data-type=\"title\" id=toc-3692>٤٩ </span>- ﴿قُلْ فَأْتُوا بِكِتَابٍ مِنْ عِنْدِ اللَّهِ هُوَ أَهْدَى مِنْهُمَا﴾\n(أي: من التوراة والقرآن) (٥) ﴿أَتَّبِعْهُ إِنْ كُنْتُمْ صَادِقِينَ﴾.\n_________\n(١) وهم ابن كثير ونافع وأبو عمرو وابن عامر وأبو جعفر ويعقوب.\n(٢) وكان التظاهر -أي: التعاون- بتصديق كل واحد من النبيين موسى ومحمد ﵉ منهما الآخر وتأييده إياه، وذلك أن أهل مكة بعثوا رهطًا منهم إلى رؤساء اليهود في عيدٍ لهم فسألوهم عن شأنه ﵊، فقالوا: إنا نجده في التوراة بنعته وصفته، فلما رجع الرهط وأخبروهم بما قالت قالوا ذلك: سحران تظاهرا. انظر: \"روح المعاني\" للألوسي ٢٠/ ٢٩٨.\n(٣) قاله ابن عباس: أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٨٥، والطبري في \"جامع البيان\" ٢٠/ ٨٧، والبغوي في \"معالم التنزيل\" ٦/ ٢٢٢، \"المحرر الوجيز\" ٤/ ٢٩٠، والقرطبي في \"الجامع لأحكام القرآن\" ونسبه للفراء ١٣/ ٢٩٤، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٦٩، وزاد السيوطي في نسبته في \"الدر المنثور\" ١١/ ٤٧٧ لابن المنذر.\n(٤) قاله ابن عباس: أخرجه عنه البخاري في \"التاريخ الكبير\" ٥/ ٣١٧، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٨٥، والطبري في \"جامع البيان\" ٢٠/ ٨٥، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢١٢، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٦٩، ورجحه حيث قال: وهذا قول جيد، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٤٧٦ لعبد بن حميد وابن مردويه.\n(٥) ما بين القوسين ساقط من (س)، والأثر: يقوي قراءة الكوفيين (سِحْران)، قال =","vol":"20","page":467},{"text":"<span data-type=\"title\" id=toc-3693>٥٠ </span>- ﴿فَإِنْ لَمْ يَسْتَجِيبُوا لَكَ﴾\nولم يأتوا به ﴿فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِنَ اللَّهِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-3694>٥١ </span>- قوله تعالى: ﴿وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ﴾ أي: بَيّنَا عن ابن عباس (١).\nوقال (٢) مجاهد: فصَّلْنا، وقال (٣) ابن زيد (٤): وصلنا لهم خير الدنيا بخير الآخرة حتى كأنّهم عاينوا الآخرة في الدنيا (٥).\n_________\n= ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٦٩، وكثيرًا ما يقرن الله بين التوراة والقرآن كما في قوله تعالى: ﴿قُلْ مَنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَى نُورًا وَهُدًى لِلنَّاسِ﴾ -إلى أن قال- ﴿وَهَذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ﴾، ثم قال ابن كثير: وقد علم بالضرورة لذوي الألباب أن الله تعالى لم ينزل كتابًا من السماء فيما أنزل من الكتب المتعددة على أنبياءه أكمل ولا أشمل ولا أفصح ولا أعظم ولا أشرف من الكتاب الذي أنزل على محمد - ﷺوهو القرآن وبعده في الشرف والعظمة الكتاب الذي أنزل على موسى بن عمران ﵇.\n(١) أخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ٨٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٨٧، والبغوي في \"معالم التنزيل\" ٦/ ٢١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٩٥، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٦٩، ونسبوه للسدي.\n(٢) من (س).\n(٣) أخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ٨٧، بلفظ: فصلنا لهم القول، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٢٩٨٧، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٩١، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ٤٠٤.\n(٤) من (س).\n(٥) أخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ٨٨ بلفظ: (خبر) بدل (خير) (وزاد) وشهدوها في الدنيا بما نُريهم من الآيات في الدنيا وأشباهها وقرأ: ﴿إِنَّ فِي ذَلِكَ =","vol":"20","page":468},{"text":"وقال أهل المعاني: أي والينا وتابعنا، وأصلها من وصل الحبال بعضها إلى بعض (١)، قال الشاعر:\nفقل لبني مروان ما بال ذمة ... وحبل ضعيف ما يزال يوصل (٢)؟ !\nوقرأ الحسن: (وصلنا) خفيفة (٣)، وقراءة العامة (٤) بالتشديد على التكثير (٥) ﴿لَعَلَّهُمْ يَتَذَكَّرُونَ﴾.\n_________\n= لَآيَةً لِمَنْ خَافَ عَذَابَ الْآخِرَةِ﴾، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٩٥، \"البحر المحيط\" لأبي حيان ٧/ ١١٩ بلفظ: (خبر) بدل (خير).\n(١) ذكره النحاس في \"معاني القرآن\" ٥/ ١٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٩٥ وقاله الأخفش كما في \"البحر المحيط\" ٧/ ١١٩.\n(٢) نسبه للأخطل الأصفهاني في \"الأغاني\" ١٢/ ٢٣٨ وبدايته بلفظ: فسائل بني مروان، وفي ١٠/ ٣٦٦ كالشطر الأول منه، والثاني مختلف وليس فيه موضع الشاهد من قصيدة أخرى لابن الفرزدق مدح بها هشام بن عبد الملك بأمر أبيه الفرزدق.\nانظر: \"ديوانه\" (٢٧١)، \"مجاز القرآن\" لأبي عبيدة ٢/ ١٠٨، \"البحر المحيط\" لأبي حيان ٧/ ١٢٠، وذكره بلفظ: بذمتي بحبل، وذكره الطبري في \"جامع البيان\" ٢٠/ ٨٧ بلفظ المصنف.\n(٣) القراءة شاذة، بتخفيف الصاد. انظر: \"البحر المحيط\" لأبي حيان ٧/ ١١٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٥، \"مختصر في شواذ القرآن\" لابن خالويه\" (١١٤)، \"معجم القراءات\" للخطيب ٧/ ٥٧.\n(٤) هم أصحاب القراءات المتواترة.\n(٥) انظر: \"البحر المحيط\" لأبي حيان ٧/ ١١٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٥، \"معجم القراءات\" للخطيب ٧/ ٥٧.","vol":"20","page":469},{"text":"<span data-type=\"title\" id=toc-3695>٥٢ </span>- ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ﴾\nمن قبل محمد - ﷺ - ﴿هُمْ بِهِ يُؤْمِنُونَ﴾ نزلت في مؤمني أهل الكتاب (١).\n\n<span data-type=\"title\" id=toc-3696>٥٣ </span>- ﴿وَإِذَا يُتْلَى عَلَيْهِمْ﴾\nيعني: القرآن ﴿قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-3697>٥٤ </span>- قوله تعالى: ﴿أُولَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ﴾\nلإيمانهم بالكتاب الأول والكتاب الآخر ﴿بِمَا صَبَرُوا﴾ على دينهم، قال مجاهد: نزلت في قوم من أهل الكتاب أسلموا فأُوذوا (٢) ﴿وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾.\n\n<span data-type=\"title\" id=toc-3698>٥٥ </span>- قوله تعالى: ﴿وَإِذَا سَمِعُوا اللَّغْوَ﴾\n_________\n(١) هم جماعة من أهل الكتاب، وكان الكفار يؤذونهم آمنوا بالقرآن، وسأذكر سبب النزول لاحقًا.\n(٢) انظر: \"تفسير مجاهد\" ٢/ ٤٨٨، والآيات من قوله تعالى: ﴿وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ﴾ إلى قوله ﴿سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ﴾، [٥١ - ٥٥] نزلت في جماعة من أهل الكتاب كانوا على الحق فلما بُعث النبي - ﷺ - آمنوا به منهم عبد الله بن سلام، ورفاعة القرظي، وتميم الداري، وسلمان الفارسي، رواه الطبري؛ والطبراني عن رفاعة القرظي قال: نزلت ﴿وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ﴾ في عشرة أنا أحدهم، وأخرج الطبري عن علي بن رفاعة قال: خرج رهط من أهل الكتاب منهم رفاعة -يعني أباه- إلى النبي - ﷺ - فآمنوا فأوذوا، فنزلت ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ﴾ من قبل القرآن.\nانظر: \"جامع البيان\" للطبري ٢٠/ ٨٨، والطبراني في \"المعجم الكبير\" ٥/ ٥٣، وذكره السيوطي في \"لباب المنقول\" (١٦٥)، وذكره عبد الفتاح القاضي في \"أسباب النزول\" (١٦٨).","vol":"20","page":470},{"text":"أي: القبيح من القول (١) ﴿أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ﴾ أي: دين الجاهلين عن الكلبي (٢)، وقيل: محاورة الجاهلين (٣)، وقيل: لا نريد أن نكون جهّالًا (٤).\n\n<span data-type=\"title\" id=toc-3699>٥٦ </span>- قوله ﷿: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ﴾\nأي: من أحببت هدايته، وقيل: من أحببته (٥)، نزلت في أبي طالب (٦).\n[٢١٣٧] حدثنا أبو محمد المخلدي (٧) -إملاءً- حدثنا أبو حامد أحمد بن محمد بن الحسن الحافظ (٨)، حدثنا عبد الرحمن بن بشر (٩)، حدثنا يحيى بن سعيد (١٠)، عن يزيد بن كيسان (١١)، حدثني أبو\n_________\n(١) اللغو: السقط من الكلام وما لا يعتد به من كلام وغيره، وهو الذي يورد لا عن روية وفكر فيجري مجرى اللغا وهو صوت العصافير ونحوها من الطير. \"لسان العرب\" لابن منظور ١٥/ ٢٥٠، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٥١).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢١٥ ولم ينسبه.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٠/ ٨٩.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢١٥ ولم ينسبه.\n(٥) الأثر: ذكره البغوي في \"معالم التنزيل\" ٦/ ٢١٥ وزاد عليه: لقرابته.\n(٦) وقد أجمع المفسرون أو أكثرهم على أنها نزلت في شأن أبي طالب عم النبي - ﷺ - ودليل ذلك حديث البخاري، كتاب التفسير، باب سورة القصص (٤٧٧٢).\n(٧) الحسن بن أحمد بن محمد المخلدي. إمام صدوق مسند عدل.\n(٨) ابن الشرقي، ثقة، مأمون.\n(٩) ابن الحكم العبدي، ثقة.\n(١٠) أبو سعيد القطان البصري، ثقة، متقن، حافظ، إمام، قدوة.\n(١١) يزيد بن كيسان اليشكري، أبو إسماعيل، ويقال: أبو منين، الكوفي روى عن أبي =","vol":"20","page":471},{"text":"حازم (١)، عن أبي هريرة، قال رسول الله - ﷺ - لعمه: \"قل لا إله إلا الله أشهد لك بها يوم القيامة\" قال: لولا أن يُعَيّرني نساء قريش ويقلن: إنه حمله على ذلك الجزع لأقْرَرْتُ بها عينك فأنزل الله ﷿: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ﴾ (٢).\n[٢١٣٨] وأخبرنا عبد الله بن [حامد الوزان (٣)، أخبرنا مكي بن عبدان (٤)، قال: حدثنا محمد بن يحيى (٥) وأحمد بن] (٦) يوسف السلمي (٧)، قالا: حدثنا عبد الرزاق (٨).\n_________\n= حازم سلمان الأشجعي وعنه ابن عيينة، قال القطان: صالح وسط ليس هو ممن يعتمد عليه، وقال ابن معين والنسائي: ثقة، وقال أبو حاتم: صالح الحديث، وقال ابن حبان في \"الثقات\" كان يخطئ ويخالف لم يفحش خطأه حتى يعدل به عن سبيل العدول ولا أتى بمنكر، فهو مقبول، وقال ابن حجر: صدوق، يخطئ \"تهذيب الكمال\" للمزي ٣٢/ ٢٣١، و\"تقريب التهذيب\" لابن حجر (٧٧٦٧).\n(١) سلمان أبو حازم الأشجعي الكوفي، ثقة.\n(٢) [٢١٣٧] الحكم على الإسناد:\nرجاله ثقات سوى المخلدي وابن كيسان فصدوقان.\nالتخريج:\nأخرجه مسلم، كتاب الإيمان من حديث أبي هريرة، باب الدليل على صحة إسلام من حضره الموت ما لم يشرع في النزع وهو الغرغرة ... . الخ (٢٥).\n(٣) لم يذكر بجرح أو تعديل.\n(٤) محدث، ثقة متقن.\n(٥) الذهلي، ثقة حافظ جليل.\n(٦) ما بين المعقوفتين سقط من الأصل.\n(٧) المعروف بحمدان، حافظ، ثقة.\n(٨) الصنعاني، ثقة حافظ عمي في آخر عمره، فتغير، وكان يتشيع.","vol":"20","page":472},{"text":"[٢١٣٩] قال (١): وأخبرنا محمد بن الحسين (٢)، (حدثنا أحمد بن يوسف السلمي (٣)، حدثنا عبد الرزاق) (٤) (٥).\n[٢١٤٠] وأخبرنا أبو سعيد (بن حمدون) (٦) (٧)، حدثنا أبو حامد بن الشرقي (٨)، حدثنا محمد بن يحيى (٩)، حدثنا عبد الرزاق (١٠)، حدثنا معمر (١١)، عن الزهري (١٢)، عن سعيد بن المسيب (١٣)، عن أبيه (١٤)، عن النبي - ﷺ - أنه دخل على عمه في مرضه الذي مات فيه وعنده أبو جهل بن هشام وعبد الله بن أبي أمية فقال ﵇: \"يا عمي قل لا إله إلا الله كلمة (١٥) أحاج لك بها عند الله\" فقال أبو جهل وعبد الله بن أبي\n_________\n(١) أي: عبد الله بن حامد، شيخ المصنف.\n(٢) أبو بكر القطان، شيخ صالح، سماعه صحيح.\n(٣) حافظ، ثقة.\n(٤) ما بين القوسين ساقط من (س).\n(٥) الصنعاني، ثقة حافظ، عمي في آخر عمره فتغير.\n(٦) ساقط من (س).\n(٧) محمد بن عبد الله بن حمدان، زاهد، لم يذكر بجرح أو تعديل.\n(٨) أحمد بن محمد بن الحسن، ثقة مأمون.\n(٩) الذُّهلي، ثقة، حافظ، جليل.\n(١٠) ثقة حافظ عمي في آخر عمره فتغير.\n(١١) ابن راشد، ثقة ثبت فاضل.\n(١٢) محمد بن مسلم، الفقيه الحافظ متفق على جلالته وإتقانه.\n(١٣) أحد العلماء الأثبات الفقهاء الكبار.\n(١٤) المسيب بن حزن، بن أبي وهب المخزومي، أبو سعيد له ولأبيه صحبة.\n(١٥) ساقطة من (س).","vol":"20","page":473},{"text":"أمية: يا أبا طالب أترغب عن ملة عبد المطلب؟ فقال: بل على ملة عبد المطلب، فأنزل الله ﷿: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (٥٦)﴾ (١).\n[٢١٤١] أخبرني الحسين بن محمد بن فنجويه (٢)، حدثنا عبد الله بن يوسف بن أحمد بن مالك (٣)، حدثنا محمد بن إبراهيم الطيالسي (٤)، حدثنا الحسين بن علي بن يزيد الصدائي (٥)، حدثنا أبي (٦)، حدثنا الفضل بن العباس الهاشمي (٧)، حدثنا عبد الوهاب بن عبد المجيد الثقفي (٨)، حدثنا يحيى بن سعيد الأنصاري (٩)، عن الزهري (١٠)، عن محمد بن جبير\n_________\n(١) [٢١٣٨ - ٢١٤٠] الحكم على الإسناد:\nشيخا المصنف لم يذكرا بجرح أو تعديل، ومن دونهما ثقات، والحديث ثابت.\nالتخريج:\nمتفق عليه، أخرجه البخاري، كتاب مناقب الأنصار به بمثله، باب قصة أبي طالب (٣٨٨٤)، ومسلم، كتاب الإيمان، باب الدليل على صحة إسلام من حضره الموت ما لم يشرع في النزع (٢٤).\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) متروك الحديث.\n(٥) صدوق.\n(٦) فيه لين.\n(٧) لم أجده.\n(٨) أبو محمد المصري، ثقة، تغير قبل موته بثلاث سنين.\n(٩) أبو سعيد القاضي، ثقة، ثبت.\n(١٠) محمد بن مسلم، متفق على جلالته وإتقانه.","vol":"20","page":474},{"text":"ابن مطعم (١)، عن أبيه، قال: لم يسمع أحدٌ الوحي يلقى على رسول الله - ﷺ - إلا أبو بكر الصديق فإنه أتى النبي - ﷺ - فوجده (٢) يوحى إليه فسمع: ﴿إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُوَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ﴾ (٣).\n\n<span data-type=\"title\" id=toc-3700>٥٧ </span>- قوله تعالى: ﴿وَقَالُوا إِنْ نَتَّبِعِ الْهُدَى مَعَكَ﴾\nالآية نزلت في الحارث بن عثمان بن نوفل بن عبد مناف، وذلك أنه أتى النبي - ﷺ - فقال: إنا لنعلم أن الذي تقول حقّ ولكن يمنعنا من (٤) اتباعك أنّ العرب تخطفنا من أرضنا لإجماعهم على خلافنا ولا طاقة لنا بهم، فأنزل الله تعالى: ﴿وَقَالُوا إِنْ نَتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا﴾ (٥) يعني: مكة (٦).\n_________\n(١) ثقة عارف بالنسب.\n(٢) ساقطة من (س).\n(٣) [٢١٤١] الحكم على الإسناد:\nفيه الطيالسي متروك، وأبو الحسين الصدائي فيه لين، وفيه من لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ٩٢، عن ابن عباس، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٢٩٩، وأورده الطبري في \"الرياض النضرة\" (٤٨١٦) من خصائص أبي بكر ونسبه لابن البختري.\n(٤) ساقطة من (س).\n(٥) الخَطْفُ: الاستلاب والأخذ في سرعة، ومعناه في الآية تخطفنا: تقتلنا وتسلبنا أموالنا، والخُطّاف: هو الطائر الذي يخطف شيئًا في طيرانه. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٥٠ - ١٥١)، \"لسان العرب\" لابن منظور ٩/ ٧٥.\n(٦) أخرجه النسائي في \"تفسيره\" ٢/ ١٤٦ عن ابن عباس: أن الحارث بن عامر بن =","vol":"20","page":475},{"text":"قال الله ﷿: ﴿أَوَلَمْ نُمَكِّنْ لَهُمْ حَرَمًا آمِنًا﴾ وذلك أن العرب في الجاهلية كانت تُغير بعضهم على بعض ويقتل بعضهم بعضًا وأهل مكة آمنون حيث كانوا لحرمة الحرم ﴿يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ﴾ أي: تجلب وتجمع.\nقرأ أهل المدينة (١) ويعقوب: (تجْبَى) بالتاء لأجل الثمرات (٢)،\n_________\n= نوفل هو الذي قال ذلك، وإسناده منقطع فيه عمرو بن شعيب -صدوق- لم يدرك ابن عباس، وفيه الحجاج المصيصي، ثقة، وكذا عبد الملك بن جريج، وقد صرح بالسماع فزالت شبهة تدليسه، وأخرجه الطبري في \"جامع البيان\"٢٠/ ٩٤ - بإسناد ضعيف- من حديث عبد الله بن أبي مليكة عن ابن عباس به، وشيخ الطبري -القاسم بن الحسن- لم أعرفه، وفيه الحسين بن داود المصيصي الملقب بسنيد، وقد قال عنه ابن حجر في \"تقريب التهذيب\": ضُعّف مع إمامته، وأخرجه الطبري أيضًا عن ابن عباس: أن أناسًا من قريش قالوا لمحمد إن نتبعك يتخطفنا الناس، وزاد السيوطي في نسبته في \"الدر المنثور\" ١١/ ٤٩٤ لابن أبي حاتم وابن مردويه عن ابن عباس، نسبه العيني في \"عمدة القاري\" ٩/ ٢٢٣ للنسفي، والقرطبي كذلك في \"الجامع لأحكام القرآن\" ١٣/ ٢٩٩، وذُكِر سبب النزول هذا في: \"أسباب النزول\" للواحدي (٣٤٨)، وللقاضي (١٦٩)، و\"لباب النقول\" للسيوطي (١٦٥).\n(١) وهم نافع وأبو جعفر.\n(٢) أي: بتاء التأنيث ومن قرأ بذلك فلتانيث الثمرات، وهي متواترة، قال الشاطبي: ويُجبى خَليطٌ، أخبر أن المشار إليهم بالخاء في (خليط) وهم السبعة إلَّا نافعًا، قرءوا (يجبى) بياء التذكير كلفظ الناظم، فتعين للباقين القراءة بالتاء.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٦٢، \"معاني القراءات\" للأزهري (٣٦٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٥، \"التيسير\" للداني (١٣٩)، =","vol":"20","page":476},{"text":"واختاره أبو حاتم، وقرأ غيرهم: بالياء (١) لقوله: ﴿كُلِّ شَيْءٍ﴾ واختاره أبو عبيد قال: لأنه حال بين الاسم المؤنث والفعل حائل (٢) ﴿رِزْقًا مِنْ لَدُنَّا وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3701>٥٨ </span>- قوله ﷿: ﴿وَكَمْ أَهْلَكْنَا مِنْ قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا﴾ (٣)\nأي: أشِرتْ، وطَغَتْ فَكَفَرتْ بربها، قال عطاء بن أبي رباح: أي عاشوا في البطر والأشر فأكلوا رزق الله تعالى وعبدوا الأصنام (٤)، وجعل الفعل للقرية وهو في الأصل للأهل وقد مضت هذِه\n_________\n= \"الإقناع\" لابن الباذش (٤٤٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٥، \"الحجة\" لابن زنجلة (٥٤٨)، \"البدور الزاهرة\" للنشار (٢٤٣)، \"معجم القراءات\" للخطيب ٧/ ٥٩ - ٦٠، \"الحجة\" لابن خالويه (٢٧٨).\n(١) القراءة متواترة، وانظر مراجع الحاشية السابقة، وقد علل ابن زنجلة القراءة بالياء بقوله: لأن تأنيث الثمرات غير حقيقي فإذا كان ذلك كذلك كان بمنزلة الوعظ والموعظة إذا ذُكِّرتْ جاز وإذا أنثت جاز، وقال الأزهري في \"معاني القرآن\": للتفريق بين الفعل والأسماء بقوله (إليه).\nانظر: \"الحجة\" لابن زنجلة (٥٤٨)، \"معاني القراءات\" للأزهري (٣٦٧).\n(٢) انظر: \"معاني القراءات\" للأزهري (٣٦٧).\n(٣) البَطَر هوْ الأشر، والأشر: شدة المرح، وبَطَرت: تمادت في الغي، وقال الراغب: البطر: دهش يعتري الإنسان في سوء احتمال النعمة وقلة القيام بحقها وصرفها إلى غير وجهها.\n\"لسان العرب\" لابن منظور ٤/ ٧٠، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٠)، \"مختار الصحاح\" للرازي (٢٣).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢١٦، ونسبه لعطاء.","vol":"20","page":477},{"text":"المسألة (١) ﴿فَتِلْكَ مَسَاكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلَّا قَلِيلًا﴾ يعني: فلم يعمر منها إلا أقلها وأكثرها خراب (٢).\nقال ابن عباس: لم يسكنها إلا المسافر ومار الطريق يومًا أو ساعة (٣) ﴿وَكُنَّا نَحْنُ الْوَارِثِينَ﴾ نظيره قوله تعالى: ﴿إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ (٤٠)﴾ (٤) وقوله ﷿: ﴿وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ﴾ (٥).\n\n<span data-type=\"title\" id=toc-3702>٥٩ </span>- قوله تعالى: ﴿وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَى﴾\nبظلم (٦) بكفر أهلها ﴿حَتَّى يَبْعَثَ فِي أُمِّهَا﴾ يعني: مكة ﴿رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا وَمَا كُنَّا مُهْلِكِي الْقُرَى إِلَّا وَأَهْلُهَا ظَالِمُونَ﴾ كافرون.\n_________\n(١) انظر: نظائر هذِه الآية في سورة البقرة في قوله تعالى: ﴿إِلَّا مَنْ سَفِهَ نَفسَهُ﴾ [١٣٠] وكذا في سورة النساء ﴿فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا﴾ [٤].\n(٢) انظر: \"جامع البيان\" للطبري ٢٠/ ٩٥، \"معالم التنزيل\" للبغوي ٦/ ٢١٦.\n(٣) ذكره الألوسي في \"روح المعاني\" ٢٠/ ٨٥، والواحدي في \"الوجيز\" ٢/ ٨٢٣، والبغوي في \"معالم التنزيل\" ٦/ ٢١٦، والزمخشري في \"الكشاف\" ٣/ ١٨٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٠١، وأبو حيان في \"البحر المحيط\" ٧/ ١٢١.\n(٤) مريم: ٤٠.\n(٥) الحديد: ١٠.\n(٦) من (س).","vol":"20","page":478},{"text":"<span data-type=\"title\" id=toc-3703>٦٠ </span>- ﴿وَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِنْدَ اللَّهِ خَيْرٌ وَأَبْقَى أَفَلَا تَعْقِلُونَ (٦٠)﴾\nقرأ (١) بالياء أبو عمرو ومختلف عنه (٢)، وقرأ (٣) الباقون: بالتاء (٤).\n\n<span data-type=\"title\" id=toc-3704>٦١ </span>- قوله: ﴿أَفَمَنْ وَعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ لَاقِيهِ كَمَنْ مَتَّعْنَاهُ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ (٦١)﴾\nيعني: في النار، نظيره قوله تعالى: ﴿وَلَوْلَا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ﴾\n_________\n(١) من (س).\n(٢) القراءة متواترة وهي رواية السوسي عن أبي عمرو، قال ابن الجزري في \"النشر في القراءات العشر\" لابن الجزري: وقطع جماعة له وللدوري وغيرهما عن أبي عمرو بالتخيير بين الغيب والخطاب ...، قلت: والوجهان صحيحان عن أبي عمرو ... إلا أن الأشهر عنه الغيب وبهما آخذ في رواية السوسي لثبوت ذلك عندي عنه نصًا وأداءً، وقد ذُكرت القراءة في كتب القراءات كما سيأتي.\n(٣) من (س).\n(٤) القراءتان متواترتان، قال الشاطبي: يعقلون حفظته، أخبر أن المشار إليه بالحاء هو أبو عمرو قرأ بمِاء الغيبة، فتعين للباقين: القراءة بالتاء.\nانظر: \"السبعة\" لابن مجاهد (٢٥٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٤٣١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٥، \"التيسير\" للداني (١٩٣)، \"الإقناع\" لابن الباذش (٤٤٠)، \"البحر المحيط\" لأبي حيان ٧/ ١٢٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٥، \"الحجة\" لابن زنجلة (٥٤٨)، \"البدور الزاهرة\" للنشار (٢٤٢)، \"معجم القراءات\" للخطيب ٧/ ٦٢، وقال ابن زنجلة في \"الحجة\": قرأ أبو عمرو بالياء على أنه: قل لهم يا محمد: ﴿وَمَا أُوتِيتُمْ مِنْ شَيْءٍ﴾، ثم قال: (أفلا يعقلون)، وقرأ الباقون: ﴿أَفَلَا تَعْقِلُونَ﴾ بالتاء لقوله ﴿وَمَا أُوتِيتُمْ مِنْ شَيْءٍ﴾، ثم قال: (أفلا تعقلون)، فأجروا على ما تقدمه من الخطاب.","vol":"20","page":479},{"text":"الْمُحْضَرِينَ﴾ (١).\nقال مجاهد: نزلت في النبي -ﷺ- وفي أبي جهل بن هشام (٢)، وقال (٣) محمد بن كعب: في حمزة وعلى وفي أبي جهل (٤)، قال (٥) السدي: عمار -﵁- والوليد بن المغيرة (٦).\n_________\n(١) الصافات: ٥٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٩٧، والواحدي في \"أسباب النزول\" (٣٤٩)، والبغوي في \"معالم التنزيل\" ٦/ ٢١٧، والألوسي في \"روح المعاني\" ٢٠/ ٩٩ جميعهم عن مجاهد، وذكره الزمخشري في \"الكشاف\" ٣/ ١٧٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٠٣، وأبو حيان في \"البحر المحيط\" ٧/ ١٢٢، وابن كثير في\"تفسير القرآن العظيم\" ١٠/ ٤٧٧ ولم ينسبوه، وذكره السيواطي في \"لباب النقول\" (١٦٧)، وعبد الفتاح القاضي في \"أسباب النزول\" (١٦٩).\n(٣) من (س).\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٩٧، والواحدي في \"أسباب النزول\" (٣٤٩)، والألوسي في \"روح المعاني\" ٢٠/ ٩٩، جميعهم عن مجاهد، \"معالم التنزيل\" للبغوي ٦/ ٢١٧ نسبه لمحمد بن كعب، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٠٣ عن محمد بن كعب، والزمخشري في \"الكشاف\" ٣/ ١٧٨، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٢٢، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٧٧، ولم ينسبوه، وذكره السيوطي في \"لباب النقول\" (١٦٧)، وعبد الفتاح القاضي في \"أسباب النزول\" (١٦٩).\n(٥) من (س).\n(٦) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٠٣، والألوسي في \"روح المعاني\" ٢٠/ ٩٩ ونسبوه للسدي، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٢٢، وذكره الزمخشري في \"الكشاف\" ٣/ ١٧٨، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٧٧ ولم ينسبوه، وقال ابن كثير في =","vol":"20","page":480},{"text":"<span data-type=\"title\" id=toc-3705>٦٢ </span>- ﴿وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ (٦٢)﴾\nفي الدنيا أنّهم شركائي.\n\n<span data-type=\"title\" id=toc-3706>٦٣ </span>- قوله تعالى: ﴿قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ﴾\nأي: وجب عليهم العذاب وهم الرؤوس عن الكلبي (١)، وقال (٢) غيره: الشياطين (٣).\n﴿رَبَّنَا هَؤُلَاءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا تَبَرَّأْنَا إِلَيْكَ﴾ أي: منهم ﴿مَا كَانُوا إِيَّانَا يَعْبُدُونَ﴾.\n\n<span data-type=\"title\" id=toc-3707>٦٤ </span>- قوله تعالى: ﴿وَقِيلَ﴾\nيعني: لبني آدم الكفار ﴿ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ﴾\n_________\n= \"تفسير القرآن العظيم\": والظاهر أنها عامة كقوله تعالى: إخبارًا عن المؤمن حين أشرف على صاحبه، وهو في الدرجات وذاك في الدركات فقال: ﴿وَلَوْلَا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ (٥٧)﴾، وقال: ﴿وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ﴾. ا. هـ.\n(١) ذكره الزمخشري في \"الكشاف\" ٣/ ١٨٧ بلفظ: أئمة الكفر ورؤوسه، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٩٤، والألوسي في \"روح المعاني\" ٢٠/ ١٠٠، ولم ينسبوه، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٠٣ للكلبي بلفظ: الرؤساء.\n(٢) من (س).\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٩٢، والطبري في \"جامع البيان\" ٢٠/ ٣٠، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٠٣ جميعهم عن قتادة، وذكره الواحدي في \"الوجيز\" ٢/ ٨٢٣، والزمخشري في \"الكشاف\" ٣/ ١٨٧، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٩٤، وأبو حيان في \"البحر المحيط\" ٧/ ١٢٣، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٧٧ ولم ينسبوه.","vol":"20","page":481},{"text":"جواب (لو) مضمر أي: لو أنهم (١) كانوا يهتدون لما رأوا العذاب (٢)، وقيل معناه: ودّوا إذا رأوا العذاب لو أنهم كانوا يهتدون (٣).\n\n<span data-type=\"title\" id=toc-3708>٦٥ </span>- ﴿وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ (٦٥)﴾.\n\n<span data-type=\"title\" id=toc-3709>٦٦ </span>- قوله -﷿-: ﴿فَعَمِيَتْ﴾\nيعني: فخفيت واشتبهت ﴿عَلَيْهِمُ الْأَنْبَاءُ﴾ يعني: الأخبار والأعذار والحجج (٤) ﴿يَوْمَئِذٍ﴾؛ (لأن الله تعالى) (٥) قد أعذر إليهم في الدنيا، فلا يكون لهم عذر ولا حجة يوم القيامة ﴿فَهُمْ لَا يَتَسَاءَلُونَ﴾ أي: (لا يجيبون، قتادة: لا يحتجون (٦)، وقيل: يسكتون) (٧)، لا يسأل بعضهم بعضًا (٨)، وقال (٩) مجاهد: لا يتساءلون بالأنساب كما كانوا يفعلون\n_________\n(١) سقطت من (س).\n(٢) قاله الزجاج في \"معاني القرآن\" ٤/ ١٥٠.\n(٣) انظر: \"معاني القرآن\" للنحاس ٥/ ١٩٣، \"المحرر الوجيز\" لابن عطية ٤/ ٢٩٥.\n(٤) قاله مجاهد في \"تفسيره\" ٢/ ٤٨٩، ونسبه له أيضًا البخاري، كتاب التفسير، باب سورة القصص.\n(٥) في (س): كان الله -﷿-.\n(٦) ذكره الواحدي في \"الوجيز\" ٢/ ٨٢٤ بلفظ: لا يسأل بعضهم بعضًا عما يحتجون به، ولم ينسبه، وذكره البغوي في \"معالم التنزيل\" عن قتادة ٦/ ٢١٨، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٢٤ بلفظ الواحدي.\n(٧) ما بين القوسين ساقط من (س).\n(٨) وذكره البغوي في \"معالم التنزيل\" ٦/ ٢١٨، والزمخشري في \"الكشاف\" ٣/ ١٨٨ ولم ينسباه.\n(٩) من (س).","vol":"20","page":482},{"text":"في الدنيا (١)، نظيره قوله -﷿-: ﴿فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-3710>٦٧ </span>- ﴿فَأَمَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَعَسَى أَنْ يَكُونَ مِنَ الْمُفْلِحِينَ (٦٧)﴾.\n\n<span data-type=\"title\" id=toc-3711>٦٨ </span>- قوله تعالى: ﴿وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ﴾\nوهذا جواب لقول الوليد بن (٣) المغيرة ﴿لَوْلَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ﴾ (٤) أخبر الله تعالى أنه لا يبعث الرسل باختيارهم، وهذا من الجواب المفصول، وللقراء في هذِه الآية طريقان: أحدهما: أن يمر على قوله: ﴿وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ﴾ ويجعل (ما) إثباتًا بمعنى (الذي) أي: وَيَخْتَار لهم ما هو الأصلح والخير (٥).\nوالثاني: أن يقف على قوله: ﴿وَيَخْتَارُ﴾ ويجعل (ما) نفيًا أي: ليس إليهم الاختيار (٦) وهذا القول أصوب وأعجب إليّ (٧)\n_________\n(١) انظر: \"تفسير مجاهد\" ٢/ ٤٨٩.\n(٢) المؤمنون: ١٠١.\n(٣) من (س).\n(٤) الزخرف: ٣١، نزلت جوابًا للمشركين حين قالوا: ﴿لَوْلَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ﴾ يعني: الوليد بن المغيرة ومسعود بن عروة الثقفي.\nانظر: \"أسباب النزول\" للواحدي (٣٤٩).\n(٥) فيكون معنى الاختيار هاهنا ما يتعبدهم به، أي: ويختار لهم فيما يدعوهم إليه، من عبادته ما لهم فيه الخيرة. انظر: \"معاني القرآن\" للزجاج ٤/ ١٥٢.\n(٦) فيكون المعنى: ربك يخلق ما يشاء، وربك يختار ليس لهم أن يختاروا على الله. المرجع السابق بتصرف، والقول الثاني هذا هو الراجح كما هو عند أكثر المفسرين، قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٧٧، والصحيح أنها نافية كما نقله ابن أبي حاتم عن ابن عباس وغيره ....\n(٧) لأن الاختيار يصير بمعنى الاصطفاء والاجتباء وفيه إثبات القدر كما نبّه عليه =","vol":"20","page":483},{"text":"كقوله تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ﴾ (١).\n[٢١٤٢] وأنشدني أبو القاسم (الحسن بن محمد بن حبيب (٢) \" (٣) أنشدني أبو جعفر محمد بن صالح (٤)، أنشدني حماد بن علي البكراوي (٥)، لمحمود الوراق (٦):\nتوكل على الرحمن في كل حاجة ... أردت فإن الله يقضي ويقدر\n_________\n= المصنف، فالخلق والاختيار لله سبحانه ليس للعبد فيه فعل، فهو الذي يخلق وهو الذي يختار المؤمن من الكافر، فيخص هذا بنعمته، ويخذل ذاك بعدله.\nوقد ضعف ابن القيم ﵀ القول الأول فقال: من زعم أن (ما) مفعول يختار فقد غلط؛ إذ لو كان هذا هو المراد لكانت الخيرة منصوبة على أنها خبر كان، ولا يصح المعنى: ما كان لهم الخيرة فيه، وحذف العائد؛ فإن العائد هاهنا مجرور بحرف لم يجر الموصول بمثله، فلو حذف مع الحرف لم يكن عليه دليل، فلا يجوز حذفه، وكذلك لم يفهم معنى الآية من قال إن الاختيار هاهنا هو الإرادة، كما يقوله المتكلمون أنه سبحانه فاعل بالاختيار؛ فإن هذا الاصطلاح حادث منهم، لا يحمل عليه كلام الله، بل لفظ الاختيار في القرآن مطابق لمعناه في اللغة، وهو اختيار الشيء على غيره، وهو يقتضي ترجيح ذلك المختار وتخصيصه وتقديمه على غيره، وهذا أمر أخص من مطلق الإرادة والمشيئة. \"شفاء العليل\" ١/ ١٤٠ - ١٤١.\n(١) الأحزاب: ٣٦.\n(٢) قيل: كذبه الحاكم.\n(٣) ما بين القوسين ساقط من (س).\n(٤) محمد بن صالح بن هانئ، ثقة مأمون.\n(٥) ثقة.\n(٦) محمود بن الحسن الوراق، خيّر، شاعر مجود.","vol":"20","page":484},{"text":"متى ما يرد ذو العرش أمرًا بعبده ... يصبه وما للعبد ما يتخير\nوقد يهلك الإنسان من وجه أمنه ... وينجو بحمد الله من حيث يحذر (١)\n[٢١٤٣] وأنشدني الحسن بن محمد (٢) قال: أنشدنا أبو الفوارس حنيف بن أحمد بن حنيف الطبري (٣) لبعضهم:\nالعبد ذو ضجرٍ والربُّ ذو قدَرٍ ... والدهرُ ذو دُوَلٍ والرزقُ مقسومُ\nوالخير أجمعُ فيما اختار خالقنا ... وفي اختيار سواه اللوم والشوم (٤)\nوروى سعيد بن المسيب، عن جابر بن عبد الله، عن النبي - ﷺ-\n_________\n(١) [٢١٤٢] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ١/ ٢٣٣ (٢٥٢)، وفي \"ديوان الحماسة\" للبختري ١/ ٣٠٠ بالبيتين الأول والأخير، غير معزوّ لقائل.\n(٢) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٣) لم أجده.\n(٤) [٢١٤٣] الحكم على الإسناد:\nفيه شيخ المصنف تكلم فيه الحاكم، وأبو الفوارس لم أجده.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" (٢٥٣)، ولم أقف على قائله.","vol":"20","page":485},{"text":"قال: \"إن الله -﷿- اختار أصحابي على جميع العالمين سوى النبيين والمرسلين لي (١) واختار من أصحابي أربعة (على جميع العالمين) (٢) أبا بكر وعُمر وعثمان وعلى فجعلهم خير أصحابي وفي كل أصحابي خير واختار أمتي على سائر الأمم واختار لي من أمتي أربعة قرون بعد أصحابي (٣): الأول والثاني والثالث تترى والرابع فردًا\" (٤).\n[٢١٤٤] وأخبرني ابن فنجويه (٥)، أنا ابن شنبة (٦)، نا جعفر بن أحمد الواسطي (٧)، نا ابن عبيد (٨) (٩)، نا يوسف بن يعقوب\n_________\n(١) من (س).\n(٢) ما بين القوسين ساقط من (س).\n(٣) في (س): القرون.\n(٤) أخرجه الطبري في \"صريح السنة\" (٢٣)، والخطيب في \"تاريخ بغداد\" ٣/ ١٦٢، وابن عساكر في \"تاريخ دمشق\" ٣٠/ ٢٠٧، وكرره في مواضع أخرى بنفس السند، وهو حديث ضعيف علته عبد الله بن صالح وهو أبو صالح وهو صدوق كثير الغلط، ثبت في كتابه وكانت فيه غفلة إلا أن هذا الحديث مما لا أصل له وقد أدخل عليه بسبب غفلته أدخله عليه ابن نجيح.\nانظر: تحقيق ذلك في \"ميزان الاعتدال\" للذهبي ٢/ ٤٤٢، \"تهذيب الكمال\" للمزي ١٥/ ١٠٥، \"سؤالات البرذعي\" ١/ ٤١٨، لا سيما وأن المحفوظ أن القرون المفضلة هي قرنان بعد قرنه -ﷺ-.\n(٥) ثقة صدوق، كثير الرواية للمناكير.\n(٦) عبيد الله بن محمد بن شنبة لم يذكر بجرح أو تعديل.\n(٧) لم أجده.\n(٨) في (س): محمد بن عبيد.\n(٩) لم أجده.","vol":"20","page":486},{"text":"النبليُّ (١)، نا سفيان بن عيينة (٢)، عن عمرو بن دينار (٣)، عن وهب بن منبه (٤)، عن أخيه (٥)، في قوله ﷿: ﴿وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ﴾ قال: اختار من الغنم الضأن ومن الطير الحمام (٦).\n﴿سُبْحَانَ اللَّهِ وَتَعَالَى عَمَّا يُشْرِكُونَ﴾\n\n<span data-type=\"title\" id=toc-3712>٦٩ </span>- ﴿وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-3713>٧٠ </span>- ﴿وَهُوَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْحَمْدُ فِي الْأُولَى وَالْآخِرَةِ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ (٧٠)﴾.\n\n<span data-type=\"title\" id=toc-3714>٧١ </span>- ﴿قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا﴾ (٧)\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) ثقة فقيه، إمام حجة إلا أنه تغير بأخرة وكان ربما دلس لكن عن الثقات وكان أثبت الناس في عمرو بن دينار.\n(٣) أبو محمد الأثرم، ثقة، ثبت.\n(٤) ثقه.\n(٥) همام بن منبه بن كامل، ثقة.\n(٦) [٢١٤٤] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل ومن لم أجده.\nالتخريج:\nلم أجده، قلت: وهذا تفسير للآية على غير وجهها، والصواب: أن الآية عامة في بيان انفراده سبحانه بالخلق والاختيار فما شاء كان وما لم يشأ لم يكن، فالأمور كلها بيده سبحانه خيرها وشرها. وانظر: \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٧٩.\n(٧) السرمد: الدائم الذي لا ينقطع، وقال في \"لسان العرب\": دوام الزمان من ليل أو نهار.","vol":"20","page":487},{"text":"أي: دائمًا (١) ﴿إِلَى يَوْمِ الْقِيَامَةِ﴾ لا نهار فيه (٢). .\n\n<span data-type=\"title\" id=toc-3715>٧٢ </span>- ﴿قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ﴾\nلا ليل فيه ﴿مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ أَفَلَا تُبْصِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3716>٧٣ </span>- ﴿وَمِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ﴾\n(يعني: الليل لتسكنوا فيه والنهار لتبتغوا من فضله) (٣) فيه ﴿وَلَعَلَّكُمْ تَشْكُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3717>٧٤ </span>- ﴿وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3718>٧٥ </span>- قوله تعالى: ﴿وَنَزَعْنَا مِنْ كُلِّ أُمَّةٍ شَهِيدًا﴾\nيعني: رسولهم الذي أرسل إليهم، نظيره قوله تعالى: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ﴾ (٤)، وقوله تعالى: ﴿وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيدًا﴾، ﴿فَقُلْنَا هَاتُوا بُرْهَانَكُمْ فَعَلِمُوا﴾ حينئذ ﴿أَنَّ الْحَقَّ لِلَّهِ﴾ يعني: التوحيد والصدق والحجة البالغة ﴿وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ﴾.\n_________\n= \"لسان العرب\" لابن منظور ٣/ ١٢١، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٣١).\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٠٣ عن ابن عباس، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢١٩، والزمخشري في \"الكشاف\" ٣/ ١٨٩، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٩٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٠٨ ولم ينسبوه، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٠١ لابن المنذر.\n(٢) في (س): معه.\n(٣) ما بين القوسين ساقط من (س).\n(٤) النساء: ٢٤.","vol":"20","page":488},{"text":"<span data-type=\"title\" id=toc-3719>٧٦ </span>- قوله تعالى: ﴿إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى﴾ (١)\nكان ابن عمه؛ لأنه قارون بن يصهر بن فاهث بن لاوي بن يعقوب، وموسى بن عمران بن فاهث، هذا قول أكثر المفسرين، وقال ابن إسحاق: تزوج يصهر بن فاهث سمية بنت تباويت بن بركيا بن ينشان (٢) (بن إبراهيم) (٣) فولدت له عمران بن يصهر، وقارون بن يصهر فنكَح عمران نجيب بنت شمويا (٤) بن بركيا بن بنشان فولدت له هارون بن عمران وموسى بن عمران ﵉، فموسى -﵇- على قول ابن إسحاق: ابن أخي قارون، وقارون عمه لأبيه وأمه (٥) وقال قتادة: وكان يسمى المنور لحسن صورته (٦) ولم يكن في بني إسرائيل أقرأ للتوراة منه، ولكن عدوّ الله نافق كما نافق\n_________\n(١) يوجد بعدها في هامش (س) ما نصه: قارون أعجمي منع الصرف للعجمة، والعلمية، قيل: ومعنى كان من قومه، أي: ممن آمن به، قال ابن عطية: وهو أمر ابتلي به. انتهى.\nواختلف في قرابته من موسى اختلافًا مضطربًا ... وأولاها ما قاله ابن عباس أنه ابن عمه.\nانظر: \"البحر المحيط\" لأبي حيَّان ٧/ ١٢٦.\n(٢) في (س): يقشبان، وفي \"جامع البيان\" للطبري ٢٠/ ١٠٥ بقسان.\n(٣) ساقط من (س).\n(٤) في (س): سمويل، وفي \"جامع البيان\" للطبري ٢٠/ ١٠٥ شمويل.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٠٦، و\"تاريخ الرسل والملوك\" ١/ ٤٤٣، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٩٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٠، وابن كثير في \"البداية والنهاية\" ١/ ٣٠٩.\n(٦) في (س) بزيادة: بالتوراة.","vol":"20","page":489},{"text":"السامري (١) ﴿فَبَغَى عَلَيْهِمْ﴾.\n[٢١٤٥] أخبرني ابن فنجويه (٢)، نا موسى بن محمد (٣)، نا الحسن ابن علويه (٤)، نا إسماعيل بن عيسى (٥)، عن المسيب (٦): ﴿إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ﴾ قال: كان عاملًا لفرعون علي بني إسرائيل وكان يبغي عليهم ويظلمهم (٧).\nقال ابن عباس: كان فرعون قد ملكه علي بني إسرائيل حين (٨) كان بمصر (٩).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٠٦، \"تاريخ الرسل والملوك\" ١/ ٤٤٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٠٥، وذكره الزمخشري في \"الكشاف\" ٣/ ١٩٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٠، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٨١، وفي \"البداية والنهاية\" لأبي كثير ١/ ٣٠٩، والألوسي في \"روح المعاني\" ٢٠/ ١١٠ جميعهم عن قتادة، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٢٦ ولم ينسبه.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) الحسن بن علي القطان ثقة.\n(٥) العطار ضعفه الأزدي، وصححه غيره.\n(٦) ابن شريك متروك.\n(٧) [٢١٤٥] الحكم على الإسناد:\nإسناده ضعيف جدًا فيه المسيب متروك وموسى لم أجده.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٠، ونسبه البغوي في \"معالم التنزيل\" ٦/ ٢٢٠، لابن إسحاق، ونسبه الثعالبي في \"تفسيره\" ٣/ ١٨٢ للمصنف.\n(٨) ساقطة من (س).\n(٩) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٠، والزمخشري في \"الكشاف\" ٣/ ١٩٠، \"البحر المحيط\" لأبي حيان ٧/ ١٢٦، والألوسي في \"روح المعاني\" ٢٠/ ١١٠.","vol":"20","page":490},{"text":"روى سعيد، عن قتادة: (بغي عليهم) بكثرة ماله وولده (١).\nوقال (٢) شيبان عنه: بالكبر والبذخ (٣).\nوقال (٤) عطاء الخراساني، وشهر بن حوشب: زاد عليهم في الثياب شبرًا (٥).\n﴿وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ﴾ وهي جمع المِفْتَح وهو الذي يُفْتَحُ به الباب (٦) ﴿لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ﴾ أي: لتثقل وتميل بهم إذا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٠٦، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٠ عن قتادة، وفيه سعيد بن بشير يروي عن قتادة المنكرات.\n(٢) من (س) وشيبان تحرفت في الأصل إلى سفيان.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٠، ولم ينسبه بلفظ: بالكبر والعلو، ولم أقف عليه مسندًا، ومعنى البذخ: الكَبْر، والتطاول والافتخار. \"القاموس المحيط\" للفيروزآبادي ١/ ٣١٨، \"العين\" للخليل ٤/ ٢٤٦.\n(٤) من (س).\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٠٦، و\"تاريخ الرسل والملوك\" ١/ ٤٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٠٦، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٠، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٩٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٠، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٨١ جميعهم عن شهر، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٠٥ لابن أبي شيبة وعبد بن حميد وابن المنذر عنه، وذكره الزمخشري في \"الكشاف\" ٣/ ١٩٠، وأبو حيان في \"البحر المحيط\" ٧/ ١٢٦ ولم ينسباه.\n(٦) هذا قول قتادة ومجاهد وجماعة على ما ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٠، والزمخشري في \"الكشاف\" ٣/ ١٩٠، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٩٨، وقال ابن منظور في \"لسان العرب\": إن المفتح بالكسر في الميم ما يفتح به، وبالفتح الخزائن.","vol":"20","page":491},{"text":"حملوها لثقلها، يقال: ناء ينوء نوءًا إذا نهض بثقل (١). قال الشاعر:\nتنوء بأُخراها فَلأْيًا قِيامُها ... وتَمشِي الهُوينا من قريبٍ فتَبْهَرُ (٢)\nواختلفوا في عدد العصبة في هذا الموضع:\nفقال مجاهد: ما بين العشرة إلى خمسة عشر (٣).\nوقال (٤) قتادة: ما بين العشرة إلى أربعين (٥).\nوقال (٦) أبو صالح: أربعون رجلًا (٧).\n_________\n(١) انظر: \"لسان العرب\" لابن منظور ١/ ١٧٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥١٠).\n(٢) تنوء: تنهض مثقلة، أخراها: عجيزتها، لأيًا: أي: بطيئًا، الهوينا: الرفق، وقد قال الشاعر البيت في قصيدة طويلة، ومعنى البيت: أن أُخراها وهي عجيزَتُها تُنيؤها إلى الأرض لضخمها وكثرة لحمها في أرْدافها.\nانظر: \"ديوان ذي الرمة\" (٣١٣)، \"لسان العرب\" لابن منظور ١/ ١٧٦، \"خزانة الأدب\" لعبد القادر البغدادي ٣/ ٣١٢، \"الأغاني\" للأصفهاني ١٧/ ٧٦، ونسبوه لذي الرمة جميعًا.\n(٣) انظر: \"تفسير مجاهد\" ٢/ ٤٨٩.\n(٤) من (س).\n(٥) أخرجه الطبري في \"جامع البيان\" عن قتادة ٢٠/ ١٠٧، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٠، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٩٩، وزاد في نسبته السيوطي في \"الدر المنثور\" لعبد بن حميد، والألوسي في \"روح المعاني\" ٢٠/ ١١١ جميعهم عن قتادة.\n(٦) من (س).\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٠٨ عن الضحاك وابن عباس، وذكره البغوي في \"معالم التنزيل\" =","vol":"20","page":492},{"text":"وقال (١) عكرمة: منهم من يقول أربعون (٢)، ومنهم من يقول سبعون (٣): وروى (٤) الضحاك عن ابن عباس: ما بين الثلاثة إلى العشرة (٥)، وقيل: ستون (٦).\nوروى جرير (٧) عن منصور (٨)، عن خيثمه (٩) قال: وجدت في الإنجيل أن مفاتيح خزائن قارون وِقْرُ ستِّين بغلًا غرًا مُحَجَّلَةً ما يزيد منها مفتاح على إصبع لكل مفتاحٍ منها كنز (١٠).\n_________\n= ٦/ ٢٢٠، ولم ينسبه، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٣ لأبي صالح.\n(١) من (س).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٣/ ٤٥٤، \"المحرر الوجيز\" لابن عطية ٤/ ٢٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣١٣، \"روح المعاني\" للألوسي، ٢٠/ ١١١ نسبوه لأبي صالح والحكم بن عُتيبة وقتادة والضحاك.\n(٣) انظر المراجع السابقة.\n(٤) من (س).\n(٥) أخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ١٠٧، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٠، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٣، والألوسي في \"روح المعاني\" ٢٠/ ١١١.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٣ ولم ينسبه.\n(٧) ابن عبد الحميد، ثقة صحيح الكتاب.\n(٨) ابن المعتمر، ثقة ثبت.\n(٩) ابن عبد الرحمن بن أبي سبرة، ثقة وكان يرسل.\n(١٠) الحكم على الإسناد:\nرجاله ثقات. =","vol":"20","page":493},{"text":"قال (١) مجاهد: كانت المفاتيح من جلود الإبل (٢)، ويقال: كان قارون أينما ذهب تحمل معه مفاتيح خزائنه، وكانت من حديد، فلما ثقلت عليه جُعلت من خشب فثقلت عليه فجعلها من جلود البقر على طول الأصابع وكانت تحمل معه إذا ركب على أربعين بغلًا (٣)، وقال بعضهم: أراد بالمفاتيح الخزائن وإليه ذهب أبو صالح (٤).\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ١٠٧، \"تاريخ الرسل والملوك\" ١/ ٤٤٤، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٠، والزمخشري في\"الكشاف\" ٣/ ١٩٠، وابن عطية في \"المحرر الوجيز\" ٤/ ٢٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٣، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٨٢، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٠٦ لسعيد بن منصور وابن المنذر، والألوسي في \"روح المعاني\" ٢٠/ ١١١ جميعهم عن خيثمة.\n(١) من (س).\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٩٣، والطبري في \"جامع البيان\" ٢٠/ ١٠٧، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٠٧، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٣، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٠٦ لعبد بن حميد؛ جميعهم عن مجاهد.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٠، والزمخشري في \"الكشاف\" ٣/ ١٩٠، ولم أقف عليه مسندًا.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٠٧ مسندًا، \"تاريخ الرسل والملوك\" ١/ ٤٤٤، ٤٤٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٠٨، وذكره البغوي في \"معالم التنزيل\" ٦/ ٤٥٤، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٣١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٣ جميعهم عن أبي صالح، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٢٦ ولم ينسبه.","vol":"20","page":494},{"text":"وروى حصين عن أبي رزين قال: لو كان (١) مفتاح واحد لأهل الكوفة كان كافيًا إنما يعني: كنوز (٢).\nفإن قيل فما وجه قوله تعالى: ﴿مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ﴾ وإنما العصبة هي التي تنوء بها؟\nقيل فيه قولان: أحدهما: تميل بهم ويثقلهم حملها (٣) (٤)، والآخر قال أهل البصرة (٥): قد تفعل العرب هذا يقولون للمرأة إنها لتنوء بها عجيزتُها وإنما هي تَنُوءُ بعجيزتِها كما يَنوءُ البعيرُ بحِمْلِه.\n_________\n(١) (لو كان): ساقطة من (س)، وجاء مكانه: له.\n(٢) التخريج:\nذكره الزمخشري في \"الكشاف\" ٣/ ١٩٠ عن أبي رزين بلفظ: يكفي الكوفة مفتاح، ولم أقف عليه مسندًا، والمراد من هذِه الأقوال كثرة الكنوز حتى إن مفاتيحه كان يَثْقُلُ حملها على العصبة من الرجال الشداد، والله أعلم.\nانظر: \"البداية والنهاية\" لابن كثير ١/ ٣١٠.\n(٣) في (س): عملها.\n(٤) قاله الفراء، انظر: \"معاني القرآن\" ٢/ ٣١٠، ونقله عنه الطبري في \"جامع البيان\" ٢٠/ ٣١٨ ورجحه، وقال الفراء: نوؤها بالعصبة أن تُثْقِلهم: أي: تُميلهم من ثقلها، فإذا أُدخلت الباء، قلت: تنُوءُ بهم وتُنيئُ بهم، كما قال: ﴿آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا﴾ والمعنى: ائتوني بقطرٍ أُفْرغُ عليه، فإذا حذفتَ الباء زدت في الفعل ألفًا في أوله، ومثله: ﴿فَأَجَاءَهَا الْمَخَاضُ﴾ معناه فجاء بها المخاض ... الخ.\n(٥) وقولهم هو: إن العصبة تنوء بالمفاتيح المثقلة لها، لكنه قلب كما تفعل العرب كثيرًا، ومجازه: ما إن العصبة ذوي القوة لتنوء بمفاتح نعمه، والقول لأبي عبيدة. انظر: \"مجاز القرآن\" ٢/ ١١٠، \"المحرر الوجيز\" لابن عطية ٤/ ٣٣٢.","vol":"20","page":495},{"text":"وقال الشاعر (١):\nفَدَيْتُ بِنَفْسِهِ نَفْسِي (٢) وَمَالِي ... وَمَا آلُوكَ إلَّا ما أُطِيقُ (٣)\nوقال آخر:\nوَنَرْكَبُ خَيْلًا لا هَوَادَةَ بينَها ... وتَشْقَى الرِّماحُ بالضياطرةِ (٤) الحُمْرِ (٥)\n_________\n(١) في (س): آخر.\n(٢) سقطت من (س).\n(٣) ومعنى البيت: فديت نَفْسه بنفسي ومالي، ولكن الشاعر قَلَب، أما قوله: وما آلوكَ، فمعناه: ما أستطيع، يقال: جاءني فلان في حاجة فما استطعت ردَّه وأتاني في حاجة فأَلوْتُ فيها أي: اجتهدت، وفي الشطر الثاني التفات من الغيبة إلى التكلم فقد تحدث أولًا عن حبيبه بضمير الغيبة (فديت) ثم التفت فتحدث بضمير الخطاب في قوله: آلوك.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٤٠.\n(٤) قال في هامش (س): الضيطر: الرجل الضخم الذي لا غناء عنده وكذلك الضوطر والضوطري، أنشد الأخفش: ويلحق خيل لا هوادة. ا. هـ جوهري. كما في \"الصحاح\" (٥٥٦).\n(٥) ومعنى الهوادة: في الأصل اللين وما يُرْجى به الصلاح بين القوم، وفي البيت معناها: الموادعة والمُصالحة، والضياطرة: جمع ضيطر، والضيطر: العظيمُ من الرجال، ومعنى البيت: يجوز أن يكون عنى أن الرماح تشقى بهم أي أنهم لا يحسنون حملها ولا الطعن بها، ويجوز على القلب أي: تشقى الضياطرةُ الحمرُ بالرماح يعني: أنهم يُقتلون بها، والبيت ذكره ابن منظور في \"لسان العرب\" ٤/ ٤٨٩، ونسبه لخداش، وذُكِر في \"جمهرة أشعار العرب\" ١/ ١٦٢، وفي \"المحكم\" لابن سيده ٨/ ١٧٣ ولم ينسباه.","vol":"20","page":496},{"text":"وإنما يشقى الضياطرةُ بالرماح، والخيل هاهنا الرجال.\n﴿إِذْ قَالَ لَهُ قَوْمُهُ﴾ من بني إسرائيل ﴿لَا تَفْرَحْ﴾ لا تأشر ولا تمرح، ومنه قول الله -﷿- ﴿إِنَّهُ لَفَرِحٌ فَخُورٌ﴾ (١).\nوقال الشاعر:\nولست بمفراح (٢) إذا الدهرُ سرَّني ... ولا جازع من صرفه المتحول (٣)\nأراد: لست بأشر؛ لأن السرور غير مكروه ولا مذموم.\n﴿إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ﴾ يعني (٤) الأشرين: البطرين المتكبرين الذين لا يشكرون الله على ما أعطاهم (٥).\n[٢١٤٦] أخبرني ابن فنجويه (٦)، نا منصور بن جعفر النهاوندي (٧)، نا أحمد بن يحيى بن الجارود، نا محمد بن عمرو\n_________\n(١) هود: ١٠.\n(٢) في (س): بمفرح، وهو كذلك في البيت.\n(٣) البيت في \"معجم الشعراء\" (٤٨٣) في ترجمة هدبة، وفي \"الشعر والشعراء\" لابن قتيبة (٤٦٢) وفي \"الحماسة البصرية\" ١/ ١١٥، وفي \"الحماسة\" للبحتري ١/ ١٤٤، و\"محاضرات الأدباء\" للراغب الأصفهاني ١/ ٥٩٣، و\"العقد الفريد\" لابن عبد ربه ١/ ٩١، ٢/ ٣٢٩، ٣/ ٤٥، وآخر كلمة في البيت (المتقلب) وليس (المتحول) في جميع المراجع، والبيت قاله عندما قتل في قصة طويلة ذكرها ابن قتيبة الدينوري في \"الشعر والشعراء\" (٤٦٢).\n(٤) ساقطة من (س).\n(٥) قاله مجاهد، انظر: \"تفسيره\" ٢/ ٤٩٠.\n(٦) الحسين بن محمد بن الحسين، ثقة صدوق، كثير الرواية للمناكير.\n(٧) لم أجده.","vol":"20","page":497},{"text":"ابن حنان (١)، عن بقية (٢)، نا (مبشر أم بشر) (٣) بن عبد الله (٤)، في قول الله -﷿-: ﴿لَا تَفْرَحْ﴾ قال: لا تفسد ﴿إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ﴾ (٥) المفسدين (٦).\nوقال الشاعر (٧):\nإذا أنت لم تبرح تودي أمانة ... وتحمل أخرى أفرحتك الودائع (٨)\n_________\n(١) لم أجده.\n(٢) في (س): ثقبة. وبقية هو ابن الوليد، صدوق كثير التدليس عن الضعفاء.\n(٣) صدوق يغرب.\n(٤) مبشر بن عبد الله بن رزين بن محمد بن برد السلمي أبو بكر النيسابوري القهندزي ذكر الحاكم أنه لم يرحل في الحديث قط وذكره ابن حبان في الثقات وقال: مات سنة ثمان أو تسع وثمانين ومائة، وقال ابن حجر: ثقة. انظر \"تهذيب الكمال\" للمزي ٢٧/ ١٩٣، \"تقريب التهذيب\" لابن حجر (٦٤٦٦).\n(٥) في هامش (س): قال مجاهد: لا تفرح لا تبغ إن الله لا يحب الفرحين، أي: الباغين، وقال ابن بحر: لا تبخل إن الله لا يحب الباخلين. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣١٣.\n(٦) [٢١٤٦] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nلم أجده، وذكره العيني في \"عمدة القاري\" ١٥/ ٣١٠ قولًا في الآية، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٣.\n(٧) بَيْهس العُذْرِي، قال المرزباني: لم يرفع في كتاب عذرة نسبه، انظر: \"معجم الشعراء\" (٦٥).\n(٨) أفرحتك: المُفْرِح المثقل بالدين، وانظر البيت في \"لسان العرب\" لابن منظور =","vol":"20","page":498},{"text":"<span data-type=\"title\" id=toc-3720>٧٧ </span>- قوله تعالى: ﴿وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾\nقال مجاهد وابن زيد: لا تترك أن تعمل في دنياك لآخرتك حتى تنجو من عذاب الله تعالى، وهي رواية علي بن أبي طلحة عن ابن عباس (١)، وقال على ﵁: لا تنس صحتك وقوتك ونشاطك وغناك أن تطلب به (٢) الآخرة (٣)، وقال الحسن: ولا تنس أن تطلب فيها كفايتك وغناك مما أحل الله لك منها (٤).\n_________\n= ٢/ ٥٤١ منسوب لبيْهس، ومرة ذكره غير منسوب ١١/ ١٧٦، وذكره الخليل في \"العين\" ٣/ ٢١٣، وابن فارس في \"مقاييس اللغة\" ٤/ ٥٠٠ ولم ينسب.\nوزاد بعدها في (س): يعنى أفسدتك.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١١١ عن ابن عباس، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢١ عنهما، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٢٩٩ عن ابن عباس، والجمهور، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣١٤، \"البحر المحيط\" لأبي حيان ٧/ ١٢٨ ذكره بمعناه ولم ينسبه وقال: وهذا التأويل فيه عظة.\n(٢) في (س): بها.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٢١، \"البحر المحيط\" لأبي حيان ٧/ ١٢٨ ولم ينسباه.\n(٤) أخرجه الطبري في \"جامع البيان\" عن الحسن ٢٠/ ١١١ بلفظ: ما أحل الله لك منها فإن لك فيها غنى وكفاية، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠١١ عن ابن زيد، وذكره البغوي في \"معالم التنزيل\" عن الحسن بمعناه ٦/ ٢٢١، والقرطبي في \"الجامع لأحكام القرآن\"١٣/ ٣١٤ ونسبه للحسن وقتادة بمعناه.","vol":"20","page":499},{"text":"[٢١٤٧] وأنبأني عبد الله بن حامد (١)، أنا حامد بن محمد (٢)، أنا أحمد بن علي الخزاز (٣) (٤)، نا سعيد بن سلمة (٥)، نا خلف بن خليفة (٦)، عن منصور بن زاذان (٧)، في قوله تعالى: ﴿وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾ قال: قوتك وقوت (٨) أهلك (٩)، وقيل: هو الكفن؛ لأنه حظه من الدنيا عند خروجه منها (١٠).\n﴿وَأَحْسِنْ﴾ يعني: إلى الناس ﴿كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَلَا تَبْغِ﴾ ولا تطلب ﴿الْفَسَادَ فِي الْأَرْضِ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ﴾.\n_________\n(١) الوزان لم يذكر بجرح أو تعديل.\n(٢) أبو علي الرفاء، الهروي، ثقة، صدوق.\n(٣) في (س): الحراني.\n(٤) أحمد بن علي بن الفضيل الخزاز، ثقة.\n(٥) لم أجده.\n(٦) خلف بن خليفة بن صاعد الأشجعي، صدوق اختلط في الآخر.\n(٧) ثقه ثبت عابد.\n(٨) في (س): وقوة.\n(٩) [٢١٤٧] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nلم أجده، بل روى الإمام أحمد في \"الزهد\" (٢١٠): عن منصور أنه قال في قول الله -﷿-: ﴿وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾ قال: ليس هو عرض من عرض الدنيا ولكن نصيبك عمرك أن تقدم فيه لآخرتك.\n(١٠) نسبه ابن عطية في \"المحرر الوجيز\" للمصنف ٤/ ٢٩٩، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٤، وذكر في \"البحر المحيط\" لأبي حيان ٧/ ١٢٨، وعند الألوسي في \"روح المعاني\" ٢٠/ ١١٢ ولم ينسبوه.","vol":"20","page":500},{"text":"<span data-type=\"title\" id=toc-3721>٧٨ </span>- قوله -﷿-: ﴿قَالَ﴾ يعني: قارون ﴿إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي﴾\nيعني: (على فضل علم عندي) (١) علمنيه الله ورآني لذلك أهلًا ففضلني بهذا المال عليكم كفضلي عليكم بالعِلم وغيره (٢).\nوقيل: هو علم الكيمياء (٣).\nوقال سعيد بن المسيب: كان موسى -﵇- يعلم الكيمياء، فعلّم يوشع بن نون ثلثه وعلم كالب بن يوفنا ثلثه وعلم قارون ثلثه فخدعهما قارون حتى أضاف علمهما إلى علمه (٤)، وفي خبر (٥) أن الله -﷾- علم موسى -﵇- علم الكيمياء فعلّم موسى -﵇- أخته،\n_________\n(١) سقط من (س).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٢ ولم ينسبه.\n(٣) علم الكيمياء هو عندهم قلب التراب أو الحصى إلى ذهب وفضة، وهو مختلف عن الكيمياء في زماننا هذا، وقد عرّفَهُ صديق بن حسن خان بأنه: علم يعرف به طرق سلب الخواص من الجواهر المعدنية، وجلب خاصية جديدة إليها، وإفادتها خواصًا لم تكن لها ... إلخ. انظر: \"أبجد العلوم\" ٢/ ٤٥٦.\nوالأثر: ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٢، والزمخشري في \"الكشاف\" ١٣/ ١٩١، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٠٠، وأبو حيان في \"البحر المحيط\" ٧/ ١٢٨، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٨٣.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٢، والزمخشري في \"الكشاف\" ٣/ ١٩١ عن سعيد، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٥، وأبو حيان في \"البحر المحيط\" ٧/ ١٢٨، وذكره ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٤١٠، وفي \"البداية والنهاية\" ١/ ٤٥٤، والألوسي في \"روح المعاني\" ٢٠/ ١١٣، وأبطله وقال: وهذا القول ضعيف؛ لأن علم الكيمياء في نفسه باطل.\n(٥) في (س) بزيادة: آخر، وهو خبر إسرائيلي.","vol":"20","page":501},{"text":"فعلّمت أخته قارون، فكان ذلك سببَ أقواله (١)، وقيل: على علم عندي بالتصرف في التجارات والزراعات وسائر أنواع المكاسب (٢).\n\nوقيل في سبب جمعه تلك الأموال:\n[٢١٤٨] ما أخبرنا الحسين بن محمد بن الحسين بن عبد الله (٣)، نا عبد الله بن يوسف بن أحمد (٤)، نا محمد بن موسى الحلواني (٥)، نا خزيمة بن أحمد (٦)، نا أحمد بن أبي الحواري (٧)، قال: سمعت أبا سليمان الداراني (٨)، يقول: تبدى إبليس لقارون وكان قارون قد (٩) أقام في جبل أربعين سنة يتعبد الله -﷿حتى إذا غلب بني إسرائيل في العبادة بحث إليه إبليس شياطينه (١٠)، فلم يقدروا عليه فتبدى هُوَ\n_________\n(١) ذكره الزمخشري في \"الكشاف\" ٣/ ١٩١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٥، والألوسي في \"روح المعاني\" ٢٠/ ١١٣.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٢، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٥ نسبه لعلي بن عيسى، وأبو حيان في \"البحر المحيط\" ٧/ ١٢٨ بلفظ: أي علم التجارة ووجوه المكاسب، والألوسي في \"روح المعاني\" ٢٠/ ١١٣، ونسباه لسليمان.\n(٣) ابن فنجويه ثقة صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) أبو جعفر، صدوق، ثقة.\n(٦) لم أجده.\n(٧) أحمد بن عبد الله بن ميمون بن العباس بن الحارث التَّغْلِبي، ثقة، زاهد.\n(٨) عبد الرحمن بن أحمد بن عطية العنسي، ثقة.\n(٩) ساقطة من (س).\n(١٠) من (س): وفي غيرها: شيطانه.","vol":"20","page":502},{"text":"لَهُ وجعل يتعبّد، وقارون يتعبد وجعل إبليس يقهره بالعبادة ويفوقه فخضع له قارون، فقال له إبليس: يا قارون قد رضينا بالذي (١) نحن فيه، لا تشهد لبني إسرائيل جماعة ولا تعود مريضًا ولا تشهد جنازة، قال: فأحدره من الجبل (إلى البيعة) (٢)، فكانوا يؤتون بالطعام فقال إبليس: يا قارون قد رضينا ألَّا (٣) نكون كلًّا علي بني إسرائيل، فقال له قارون: فأي شيء الرأي عندك؟ قال: نكسب يوم الجمعة ونتعبد بقية الجمعة (٤)، قال: فكسبوا يوم الجمعة وتعبدوا بقية الجمعة، فقال إبليس لقارون: قد رضينا أن نكون هكذا، فقال له قارون: أي شيء؟ الرأي عندك، قال: نكسب يومًا ونتعبد يومًا ونتصدق ونعطي، قال: فلمّا كسبوا يومًا وتعبدوا يومًا (٥) خنس إبليس وتركه ففتحت على قارون الدنيا، فبلغ ماله (٦):\n[٢١٤٩] ما أخبرنا ابن فنجويه (٧)، أنا موسى (٨)، نا الحسن بن\n_________\n(١) في (س): بهذا الذي.\n(٢) ساقطة من (س).\n(٣) في (س): الآن أن.\n(٤) يعني: بقية الأسبوع، فقد يسمى الأسبوع بيوم من أيامه.\n(٥) ساقطة من (س).\n(٦) [٢١٤٨] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nلم أجده.\n(٧) ثقة صدوق، كثير الرواية للمناكير.\n(٨) لم أجده.","vol":"20","page":503},{"text":"علوية (١)، نا إسماعيل بن عيسى (٢) (٣)، عن المسيب بن شريك (٤) ﴿مَا إِنَّ مَفَاتِحَهُ﴾ قال: أوعيته وكانت أربع مائة ألف ألف في أربعين جرابًا (٥).\nقال الله -﷿-: ﴿أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ﴾ الكافرة ﴿مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ﴾ قال قتادة: يَدْخُلون النارَ بغير حساب (٦).\nوقال (٧) مجاهد: يعني: أن الملائكة لا تسأل عنهم؛ لأنهم يعرفونهم بسيماهم (٨).\n_________\n(١) الحسن بن علي بن محمد بن سليمان بن علوية القطان ثقة.\n(٢) في (س): موسى.\n(٣) إسماعيل بن عيسى العطار ضعفه الأزدي وصححه غيره.\n(٤) متروك.\n(٥) [٢١٤٩] الحكم على الإسناد:\nفيه المسيب متروك وموسى لم أجده.\nالتخريج:\nلم أقف عليه مسندًا.\n(٦) في (س) بزيادة: وسؤال.\nوالأثر أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٣/ ٩٤، والطبري في \"جامع البيان\" ٢٠/ ١١٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠١٣، وذكره الواحدي في \"أسباب النزول\" ٢/ ٨٣٥، والبغوي في \"معالم التنزيل\" ٦/ ٢٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٥ جميعهم عن قتادة.\n(٧) من (س).\n(٨) انظر: \"تفسير مجاهد\" ٢/ ٤٩٠.","vol":"20","page":504},{"text":"وقال (١) الحسن: لا يُسأل عن ذنوبهم المجرمون ليعلم ذلك من قبلهم فإن (٢) يُسألوا سؤال تقريع وتوبيخ (٣).\n\n<span data-type=\"title\" id=toc-3722>٧٩ </span>- قوله تعالى: ﴿فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ﴾\nقال جابر بن عبد الله: القِرْمِز (٤).\nوقال (٥) النخعي والحسن: في ثيابٍ حُمْرٍ (٦).\nوقال (٧) مجاهد: على بَرَاذِينَ بيضٍ عليها سروجُ الأُرْجُوَانِ (٨)\n_________\n(١) من (س).\n(٢) في (س): وإنما.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٥ ونسباه للحسن.\n(٤) القِرمِزْ: صبغ أحمر، ويقال: إنه حيوان تصبغ به الثياب فلا يكاد ينصل لونه، وهو معرَّب.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٣٩٤، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٥٠، والأثر أخرجه الطبري في \"جامع البيان\" ٢٠/ ١١٥ عن جابر، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٧ عنه بلفظ: كانت زينته القرمز.\n(٥) من (س).\n(٦) أخرجه عن إبراهيم النخعي الطبري في \"جامع البيان\" ٢٠/ ١١٥، وعن الحسن أيضًا، وزاد: وصُفر، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٢ عن النخعي، ونسبه الزمخشري في \"الكشاف\" ٣/ ١٩١ للحسن بلفظ: الحمرة والصفرة، ونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٣١٠ لغيرهما، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٢١ لسعيد بن منصور، وعبد بن حميد، وابن المنذر عن إبراهيم النخعي.\n(٧) من (س).\n(٨) الأرجوان هو: صبغ أحمر شديد الحمرة. \"لسان العرب\" لابن منظور ٤/ ٣١١.","vol":"20","page":505},{"text":"عليهم المُعَصْفَراتُ (١) (٢)، فيما كان يذكر لنا مقاتل: على بغلةٍ (٣) شهباء (٤) عليها سرْجٌ (٥) من ذهب عليه الأُرجوان ومعه أربعة آلاف فارس عليهم (٦) وعلى دوابهم الأُرجوان، ومعه ثلاثمائة جارية بيض عليهن الحليّ والثياب الحمر على البغال الشهب (٧).\n﴿قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَالَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو\n_________\n(١) المعصفرات: المشبع حمرة. \"لسان العرب\" لابن منظور ١٢/ ٦٠.\n(٢) أخرجه عن مجاهد الطبري في\"جامع البيان\" ٢٠/ ١١٥، وفي\"تاريخه\" ١/ ٤٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠١٣، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٢، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥١٢ للفريابي وعبد بن حميد، وابن المنذر، والألوسي في \"روح المعاني\" ٢٠/ ٣٢١، جميعهم عن مجاهد، ولم أجده في تفسيره.\n(٣) الأنثى من البِغال، وهو الحيوان الذي يرْكب، وهو ابن الفرس من الحمار.\n\"لسان العرب\" لابن منظور ١١/ ٦٠، \"المعجم الوسيط\" ١/ ٦٤.\n(٤) الشَّهْبَ والشُّهْبةُ: لون بياض يَصْدَعُه سَواد في خلاله، قال أبو عبيدة: والشُّهبَةُ في ألوان الخيلِ أنْ تَشُقَّ مُعْظَمَ لونهِ شعرةٌ أو شَعَراتٌ بيض. \"لسان العرب\" لابن منظور ١/ ٥٠٨.\n(٥) السَّرْجُ: رَحْل الدابة. \"لسان العرب\" لابن منظور ٢/ ٢٩٧، \"المعجم الوسيط\" ١/ ٤٢٥.\n(٦) سقطت من (س).\n(٧) انظر: \"تفسير مقاتل\" ٣/ ٣٥٦، وأخرجه الطبري في \"جامع البيان\" ٢٠/ ١١٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠١٤، عن ابن جريج بلفظ: على بَغلة شهباء عليها الأرجوان وثلاثمائة جارية على البغال الشهب عليهن ثيابٌ حمرٌ، وذكره البغوي في \"معالم التنزيل\"، عن مقاتل ٦/ ٢٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٧ عن ابن جريج، وانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٢٩، وذكره الألوسي في \"روح المعاني\" ٢٠/ ١٢١ عن ابن جريج.","vol":"20","page":506},{"text":"حَظٍّ عَظِيمٍ﴾ من المال.\n\n<span data-type=\"title\" id=toc-3723>٨٠ </span>- ﴿وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا﴾\nأي: ولا يلقن وُيوَفَّق لهذِه الكلمة ﴿إِلَّا الصَّابِرُونَ﴾ على طاعة الله تعالى وعن زينة الدنيا.\n\n<span data-type=\"title\" id=toc-3724>٨١ </span>- قوله -﷿-: ﴿فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ﴾ (١)\nقال العلماء بأخبار القدماء: كان قارون أعلم بني إسرائيل بعد موسى وهارون ﵉ وأقرأهم للتوراة وأجملهم وأغناهم فبغى وطغى حتى هلك، وكان سبب بغيه كثرة المال، وقالوا: وكان أول طغيانه وعصيانه أن الله تعالى أوصى إلى موسى -﵇- أن يأمر قومه أن يعلقوا في أرديتهم خيوطًا أربعة في كل طرفٍ خيطٌ أخضر لونه كلون السماء، فقال موسى -﵇- يا رب لم أمرت بني إسرائيل تعلق هذِه الخيوط الخضر في أرديتهم؟ فقال الله ﷻ: إن بني إسرائيل في غفلة وقد أردت أن أجعل لهم عَلَمًا في ثيابهم يذكرون به إذا نظروا إلى السماء ويعْلموا (أني مُنْزِلٌ) (٢) منها كلامي، فقال موسى: يا رب أفلا تأمرهم أن يجعلوا أرديتهم كلها خضرًا فإن بني إسرائيل تحقر هذِه الخيوط، فقال ربّه -﷿-: يا موسى إن الصغير من\n_________\n(١) خسفت الأرض غارت بما عليها، وخسف الله بهم الأرض غيبهم فيها. \"لسان العرب\" لابن منظور ٩/ ٦٧، \"المعجم الوسيط\" ١/ ٢٣٤.\n(٢) ساقطة من (س)، ومكانه: أن.","vol":"20","page":507},{"text":"أمري ليس بصغير وإن هم لم يطيعوني في الأمر الصغير لم يطيعوني في الأمر الكبير، قال فدعا موسى -﵇- بني إسرائيل وقال لهم: إن الله -﷿- أمركم أن تعلقوا في أرْديتكم خيوطًا خضرًا كلون السماء لكي تذكروا ربكم إذا رأيتموه ففعلت بنو إسرائيل ما أمرهم به موسى -﵇- واستكبر قارون فلم يُطِعْه، وقال: إنما يفعل هذِه الأرباب بعبيدهم لكي يتميزوا من غيرهم، فكان هذا بدء عصيانه وبغيه فلمّا قطع موسى -﵇- ببني إسرائيل البحر جعل (١) الحبورة (٢) لهارون -﵇- وهي رئاسة المذبح فكان بنو إسرائيل يأتون بهديتهم ويدفعونه (٣) إلى هارون -﵇- (٤) فتنزل نارٌ من السماء فتأكله، فوجد قارون في نفسه من ذلك وأتى موسى -﵇- فقال: يا موسى لك الرسالة ولهارون الحبورة ولست في شيء من ذلك، وأنا أقرأ للتوراة منكما لا صبر لي على هذا، فقال موسى -﵇-: والله ما أنا جعلتها في هارون بل الله جعلها له، فقال قارون: والله لا أصدّقك في ذلك (٥) حتى تُرِيني بيانه، قال فجمع موسى -﵇- رؤساء (٦) بني إسرائيل فقال: هاتوا عصيكم، فحزمها وألقاها في قبته التي كان يعبد الله تعالى فيها،\n_________\n(١) في (س): جُعلت.\n(٢) لم أقف عليه.\n(٣) في (س): له.\n(٤) في (س) بزيادة: فيضعه الله تعالى على المذبح.\n(٥) في (ح): هذا.\n(٦) ساقطة من (س).","vol":"20","page":508},{"text":"فجعلوا يحرسون عصيهم حتى أصبحوا، فأصبحت عصا هارون -﵇- قد اهتز لها ورقٌ أخضر وكانت من ورق (١) شجر اللوز، فقال موسى -﵇-: يا قارون ما ترى هذا؟\nفقال قارون: والله ما هذا بأعجب مما تصنع من السحر.\nواعتزل قارون موسى -﵇- بأتباعه وجعل موسى -﵇- يداريه للقرابة التي بينهما، وهو يؤذيه في كل وقت فلا يزيد كل يوم إلا عتوًا وتجبرًا ومعاداة لموسى -﵇-، حتى بنى دارًا وجعل بابها من الذهب وضرب على جدرانها صفائح الذهب، وكان الملأ من بني إسرائيل يغدون عليه (٢) ويرجعون فيطعمهم الطعام ويحدثونه ويضاحكونه (٣).\nقال ابن عباس: فلما نزلت الزكاة (على موسى -﵇- أتاه) (٤) قارون فصالحه على كل ألفِ دينار دينارًا، وعن كل ألف درهم درهمًا، وعن كل ألف شاة شاة، وعن كل ألفِ شيءٍ شيئًا، ثم رجع إلى بيته فحسبه (٥) فوجده كثيرًا فلم تسمح بذلك نفسه فجمع بني إسرائيل وقال لهم: يا بني إسرائيل إن موسى هذا قد أمركم بكل شيء\n_________\n(١) ساقطة من (س)، (ح).\n(٢) في (ح): إليه.\n(٣) هذِه القصة الطويلة ذكرها البغوي في \"معالم التنزيل\" ٦/ ٢٢٣ - ٢٢٤، ونسبها لأهل العلم بالأخبار، وأشار إليها أبو حيان في \"البحر المحيط\" ٧/ ١٣٠، ولعله يقصد بالأخبار: أخبار بني إسرائيل، ولم أقف على هذِه القصة مسندة، والله أعلم.\n(٤) ما بين القوسين ساقط من (ح).\n(٥) ساقطة من (ح).","vol":"20","page":509},{"text":"فأطعتموه وهو الآن يريد أن يأخذ أموالكم، فقالوا له: أنت كبيرُنا وسيدنا فمرنا بما شئت، فقال: آمركم أن تجيئوا بفلانة البغي فيجعل لها جُعلًا حتى تقذف موسى بنفسها فإذا فعلت ذلك خرج عليه بنو إسرائيل ورفضوه، فدعوها وجعل قارون لها ألف درهم، وقيل: ألف دينار، وقيل: طسْتًا من ذهب، وقيل: حكَّمها، وقال لها: إني أموّلك وأخلطك على أن تقذفي موسى بنفسك غدًا إذا حضر بنو إسرائيل، فلما أن كان الغد جمع قارون بني إسرائيل، ثم أتى موسى -﵇- فقال له: إن بني إسرائيل قد اجتمعوا ينتظرون خروجك لتأمرهم وتنهاهم، فخرج إليهم موسى -﵇- وهم في براح من الأرض فقام فيهم فقال: يا بني إسرائيل من سرق قطعنا يده ومن افترى جلدناه ثمانين، ومن زنا وليست له امرأة جلدناه مائة حتى يموت، فقال له قارون: وإن كنت أنت؟ قال -﵇-: وإن كنتُ أنا قال: فإن بني إسرائيل يزعُمون أنك فجَرْتَ بفلانة، فقال: ادعوها فإن قالت فهو كما قالت، قال لها موسى: يا فلانة أنا فعلتُ بك ما يقول هؤلاء، وعظَّم عليها وسألها بالذي فلق البحر لبني إسرائيل وأنزل التوراة على موسى إلّا صَدَقْتِ، فتداركها الله تعالى بالتوفيق وقالت في نفسها: أحدث اليوم توبة من أن أوذي رسول اللهﷺ-، فقالت: لا، كذبوا، ولكن جعل لي قارون جُعْلًا على أن أقذفك بنفسي، فخرَّ موسى -﵇- ساجدًا يبكي ويقول: اللهم إن كنتُ رسولَك، فاغضب لي فأوحى الله -﷿- إليه: مُرِ","vol":"20","page":510},{"text":"الأرض ما شئت، فإنها مطيعة لك، فقال موسى -﵇-: يا بني إسرائيل إن الله بعثني إلى قارون كما بعثني إلى فرعون، فمن كان معه فليثبت مكانه، ومن كان معي فليعتزل، فاعتزلوا ولم يبق مع قارون إلّا رجلان، ثم قال موسى -﵇-: يا أرض خذيهم فأخذتهم إلى الركب، ثم قال: يا أرض خذيهم، فأخذتهم إلى الأعناق وقارون وصاحباه في كل ذلك يتضرعون إلى موسى -﵇-، ويناشده قارون الله والرحم حتى روي أنه ناشده سبعين مرة وموسى -﵇- في كل لا يلتفت إليه لشدة غضبه عليه، ثم قال موسى -﵇-: يا أرض خذيهم، فانطبقت عليهم الأرض، فأوحى الله إلى موسى -﵇-: يا موسى ما أفظك استغاثوا بك سبعين مرة فلم ترحمهم ولم تغثهم، أما وعزتي لو إياي دَعَوْا لوجدوني قريبًا مجيبًا (١).\nقال قتادة: ذُكِر لنا أنه يُخسف به كل يومٍ قامةً وأنه يتجلجل (٢) فيها\n_________\n(١) ذكر هذِه القصة الطويلة الألوسي في \"روح المعاني\" ٢٠/ ٢٢٢ - ٢٢٣، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٩٥، عن علي بن زيد بن جدعان، وأخرجه ابن أبي شيبة في \"المصنف\" ١١/ ٥٣١ عن ابن عباس، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠١٩ عن علي، وأخرجه الطبري في \"جامع البيان\" ٢٥/ ١١٦ - ١١٧، و\"تاريخ الرسل والملوك\" ١/ ٤٤٧ - ٤٤٨ عن ابن عباس، ونسبه له أيضًا البغوي في \"معالم التنزيل\" ٦/ ٢٢٣ - ٢٢٤، وذكره ولم ينسبه الزمخشري في \"الكشاف\" ٣/ ١٩٢، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٠١، وأخرجه الحاكم عن ابن عباس ٢/ ٤٠٨ - ٤٠٩، وانظر: \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٤٨٦ - ٤٨٧، وقال ابن كثير: والظاهر أنها من الإسرائيليات.\n(٢) التجلجل: السَّوْخ -أي: الدخول- في الأرض، أو الحركة، وتجلجل في الأرض ساخ فيها ودخل، والجلجلة: حركة مع صوت. \"لسان العرب\" لابن منظور =","vol":"20","page":511},{"text":"لا يبلغ قعرها إلى يوم القيامة (١)، قالوا: وأصبحت بنو إسرائيل يتناجون فيما بينهم أن موسى إنما دعا على قارون ليستبد بداره وكنوزه وأمواله، فدعا اللهَ تعالى موسى -﵇- حتى خُسف بداره وأمواله الأرض، وأوحى الله ﷿- إلى موسى -﵇-: أنّي لا أعيد الأرض بعدك أبدًا (٢)، فذلك قوله: ﴿فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ (٨١)﴾ الممتنعين.\n\n<span data-type=\"title\" id=toc-3725>٨٢ </span>- قوله -﷿-: ﴿وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ﴾\nالعرب تعبّر بأضحى وأمسى وأصبح عن الصيرورة، والفعل، فتقول: أصبح فلان عاكفًا وأمسى حزينًا وأضحى معدمًا، إذا صاروا بهذِه الأحوال وليس ثمَّ من الصبح والمساء والضحى شيء (٣).\n﴿يَقُولُونَ وَيْكَأَنَّ اللَّهَ﴾ اختلف العلماء في هذِه اللفظة، فقال\n_________\n= ١١/ ١٢٢، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٨٤.\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٢٠، والطبري في \"جامع البيان\" ٢٠/ ١١٩، و\"تاريخ الرسل والملوك\" ١/ ٤٥٠ - ٤٥١، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٥، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٠١، وزاد: و(مالك بن دينار) وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٨٧، وزاد السيوطي في نسبته في \"الدر المنثور\" ١١/ ٥١٧ لعبد بن حميد جميعهم عن قتادة.\n(٢) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٢٠، والطبري في \"جامع البيان\" ٢٠/ ١١٩ عن أبي عمران الجوني، وفي \"تاريخ الرسل والملوك\" ١/ ٤٤٩، وأخرجه ابن عساكر في \"تاريخ دمشق\" ٦١/ ٩٧.\n(٣) قد يذكر الأمس ولا يراد به اليوم الذي قبل يومك ولكن الوقت المستقرب على طريق الاستعارة. قاله الزمخشري في \"الكشاف\" ٣/ ١٩٣.","vol":"20","page":512},{"text":"مجاهد: معناه ألم تعلم؟ (١)، قتادة: ألم تر (٢)، الفراء: هي كلمة تقرير كقول الرجل: أما ترى إلى صنع الله وإحسانه؟ وذكر أنه أخبره (٣) من سمع أعرابيةً تقول لزوجها: أين ابنك؟، فقال: ويكأنّه وراء البيت، يعني: أما ترينه وراء البيت؟ (٤). ابن عباس والحسن: هي كلمة ابتداء وتحقيق، تقديره إن الله ﴿يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ﴾ (٥)، المؤرج: هي تعجيب (٦)، قطرب: إنما هو ويلك فأسقط منه اللام (٧).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٢٥، \"الكشاف\" للزمخشري ٣/ ١٩٣، ولم أجده في \"تفسير مجاهد\".\n(٢) ذكره البخاري، كتاب التفسير، باب سورة القصص، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٢٢ عن قتادة، وأخرجه الطبري في \"جامع البيان\" ٢٠/ ١٢٠ بزيادة: (أنه) ورجحه.\n(٣) وهو شيخ من أهل البصرة، كما في \"معاني القرآن\" للفراء ٢/ ٣١١.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٣١٢.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣١٨ ونسباه للحسن، وزاد القرطبي في نسبته لابن عباس.\n(٦) انظر: \"خزانة الأدب\" لعبد القادر البغدادي ٦/ ٤٠٦ من غير نسبة.\n(٧) نسبه البغوي في \"معالم التنزيل\" ٦/ ٢٢٥ لقطرب وكذا القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٨، وقال قُطرب: إنما هو ويلك وأسقطت لامه وضمت الكاف التي هي للخطاب إلى وَيْ، ونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٣٠٢ لأبي حاتم وجماعة من النحويين، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٨٧ - ٤٨٨ ولم ينسبه، وضعفه الطبري ورجحه ابن كثير حيث قال: وقد اختلف النحاة في معنى قوله هاهنا: ويكأن؛ فقال بعضهم: معناه: ويلك أعلم أن ولكن خفف فقيل: ويك، ودلَّ فتح أن على حذف أعلم، وهذا القول ضعفه الطبري، والظاهر أنه قوي ولا يشكل على ذلك إلا كتابتها في المصاحف متصلة =","vol":"20","page":513},{"text":"قال عنترة:\nولقد شَفَى نَفْسي وأبْرَأَ سُقْمَها ... قَوْلُ الفَوارسِ وَبْكَ عَنْتَرَ أقْدِمِ (١)\nوقيل: هو تنبيه (٢) بمنزلة ألا وأما، قال بعض الشعراء:\nويكأن من يكن له نشب يحبب ... ومن يفتقر يعش عيش ضر (٣)\n_________\n= ويكأن، والكتابة أمر وضعي اصطلاحي والمرجع إلى اللفظ العربي والله أعلم، وذكره أيضًا الزمخشري في \"الكشاف\" ٣/ ١٩٣.\n(١) البيت قاله الشاعر في قصيدة طويلة بعنوان: هل غادر الشعراء من متردم، وقد ورد بلفظ: (وأذهب) بدل (وأبرأ)، وبلفظ: (قيلُ) بدل (قول) ومعناه: يقول: لقد شفى نفسي وأذهب سقمها قول الفوارس لي: ويلك يا عنترة أقدم نحو العدو واحمل عليه، يريد أن التجاءهم إليه شفى نفسه وأذهب غمه.\nانظر: \"ديوانه\" (١٨)، \"لسان العرب\" لابن منظور ١٥/ ٤١٨، \"خزانة الأدب\" لعبد القادر البغدادي ٦/ ٤٠٦، \"أساس البلاغة\" للزمخشري ١/ ٤٩٦، \"العين\" للخليل ٨/ ٤٤٢.\n(٢) وقد رجّح هذا القول الزجاج في \"معاني القرآن\" ٤/ ١٥٦، وهو قول ذكره سيبويه عن الخليل ويونس، ومعناه كما في \"معاني القرآن\" للزجاج التندم والتنبيه، وردَّه الطبري في \"جامع البيان\" ٢٠/ ١٢١ لمخالفته رسم المصاحف كلها، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٥، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣١٨، ولم ينسبه، وزاد فيه فقال: هو تنبيه بمنزلة ألا في قولك: ألا تفعل، وأمَّا في قولك: أمَّا بعد، ونسبه لسيبويه والخليل ابن عطية \"المحرر الوجيز\" ٤/ ٣٠١ أيضًا، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٨٨ ولم ينسبه.\n(٣) الشاعر يتحدث عن زوجتين له تركاه لقلة ماله والبيت في \"تاريخ دمشق\" لابن عساكر ٢١/ ٨٩ - ٩٠، \"البيان والتبيين\" للجاحظ ١/ ٢٣٥، وفي \"الأغاني\" =","vol":"20","page":514},{"text":"وقال القتيبي: معناه رحمة له بلغة حمير (١)، وقال سيبويه: سألت الخليل عنه، فقال: وَيْ، كلمة تنبيه منفصلة من (كأن)، و(كأن) في معنى الطلب والعلم (٢).\n﴿يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِر﴾ أي: ويُقَتِّرُ (٣) ﴿لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا﴾ قرأ يعقوب وبعض أهل الشام (٤) وحفص بفتح الخاء والسين (٥)، وقراءة العامة (٦) بضم الخاء وكسر السين (٧)\n_________\n= للأصفهاني ١٧/ ٢٠٤ - ٢٠٥ منسوب لنبيه بن الحجاج السمهي، وفي \"المغني في الضعفاء\" للذهبي ٧/ ٢٩ هو نبيه، وذكرهما ابن منظور قولين في \"لسان العرب\" ٥/ ٤١٨ في نسبته: لكن لوالد سعيد زيد بن عمرو بن نفيل وكذلك هو في \"الكتاب\" لسيبويه ٢/ ١٥٥ ثم قال ابن منظور: ويقال لنبيه بن الحجاج، وانظر: \"خزانة الأدب\" لعبد القادر البغدادي ٦/ ٤١٠ نسبها لزيد بن عمرو بن نفيل، وأمّا الشاعر فهو: نبيه بن الحجاج بن عامر بن حُذيفة بن سعد بن سهم السهمي، من شعراء قريش، كما في \"الأغاني\" ١٧/ ٢٠٤.\n(١) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٢٧).\n(٢) انظر: \"الكتاب\" لسيبويه ٢/ ١٥٤، \"خزانة الأدب\" لعبد القادر البغدادي ٦/ ٤٠٧.\n(٣) من قَتَر، والقتر والتقتير: الرمقة من العيش، أي: الضيق. \"لسان العرب\" لابن منظور ٥/ ٧٣، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٦٩).\n(٤) والكوفة ذكرهم الخطيب في \"معجم القراءات\" ٧/ ٧٩.\n(٥) ﴿لَخَسَفَ﴾ مبنيًا للفاعل، وهو الله تعالى.\n(٦) وهم نافع وابن كثير وأبو بكر عن عاصم وابن عامر وأبو عمرو وحمزة والكسائي وأبو جعفر وخلف.\n(٧) على البناء للمفعول: ﴿لَخَسَفَ بِنَا﴾، والقراءتان متواترتان، قال الشاطبي: وفي خسف الفتحين حفص تنخلا، معناه أن حفص قرأ بفتح الخاء والسين، فتعين للباقين القراءة بضم الخاء وكسر السين.","vol":"20","page":515},{"text":"﴿وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3726>٨٣ </span>- قوله تعالى: ﴿تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ﴾\nأي: تكبرًا وتجبرًا فيها.\n﴿وَلَا فَسَادًا﴾ عملًا بالمعاصي عن ابن جريج (١) ومقاتل (٢) وعكرمة (٣) ومسلم البطين (٤): الفساد أخذُ المال بغير حقٍّ.\n_________\n= انظر: \"السبعة\" لابن مجاهد (٤٩٥)، \"معاني القراءات\" للأزهري (٣٦٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٦، \"التيسير\" للداني (١٤٠)، \"الإقناع\" لابن الباذش (٤٤٠)، \"البحر المحيط\" لأبي حيان ٧/ ١٣٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٦، \"الحجة\" لابن زنجلة (٥٤٩)، \"البدور الزاهرة\" للنشار (٢٤٣)، \"معجم القراءات\" للخطيب ٧/ ٧٩.\n(١) أخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ١٢٢، وذكره الواحدي في \"الوجيز\" ٢/ ٨٢٦ ولم ينسبه، وذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٠، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٨٨، وزاد في نسبته السيوطي في \"الدر المنثور\" لابن المنذر ١١/ ٥١٩.\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٣٥٨، وذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٠.\n(٣) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٠، والألوسي في \"روح المعاني\" ٢٠/ ١٢٥.\n(٤) أخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ١٢٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٢٢ - ٣٠٢٣، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٨٨، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥١٩ للفريابي وعبد ابن حميد وابن المنذر.","vol":"20","page":516},{"text":"الكلبي: الدعاء إلى غير عبادة الله تعالى (١).\n﴿وَالْعَاقِبَةُ﴾ المحمودة ﴿لِلْمُتَّقِينَ﴾.\nقال قتادة: الجنة (٢).\n\n<span data-type=\"title\" id=toc-3727>٨٤ </span>- ﴿مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئَاتِ إِلَّا مَا كَانُوا يَعْمَلُونَ (٨٤)﴾.\n\n<span data-type=\"title\" id=toc-3728>٨٥ </span>- قوله -﷿- ﴿إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ﴾\nأي: أنزله، عن أكثر المفسرين (٣)، وقال عطاء ابن أبي رباح: فرض عليك العمل بالقرآن (٤) ﴿لَرَادُّكَ إِلَى مَعَادٍ﴾ قال مجاهد: إلى مكة وهي رواية العوفي، عن ابن عباس (٥)، وقال القتيبي: مَعَادُ\n_________\n(١) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٠، والألوسي في \"روح المعاني\" ٢٠/ ١٢٥.\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ١٢٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٢٣، والبغوي في \"معالم التنزيل\" ٦/ ٢٢٦، ونسبه القرطبي في \"الجامع لأحكام القرآن\" للضحاك ١٣/ ٣٢٠.\n(٣) نسبه لمقاتل الألوسي في \"روح المعاني\" ٢٠/ ١٢٨، وذكره الفراء في \"معاني القرآن\" ٢/ ٣١٣، وأبو عبيدة في \"مجاز القرآن\" ٢/ ١٢٢، وذكره الطبري في \"جامع البيان\" ٢٠/ ١٢٣، والواحدي في \"الوجيز\" ٢/ ٨٢٦، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٤٧ ونسبه لمقاتل والفراء وأبي عبيدة وأبو حيان في \"البحر المحيط\" ٧/ ١٣٢.\n(٤) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٨٦)، وذكره البغوي في \"معالم التنزيل\" ٦/ ٣٠٣، وأبو حيان في \"البحر المحيط\" ٧/ ١٢٣.\n(٥) أخرجه عنه البخاري، كتاب التفسير، باب إن الذي فرض عليك القرآن ... (٤٧٧٣)، عن ابن عباس، والنسائي أيضًا في \"تفسيره\" ٢/ ١٤٧.","vol":"20","page":517},{"text":"الرَّجُلِ بلدهُ؛ لأنه ينصرف ثم يعود إلى بلده (١).\nقال مقاتل: خرج النبي -ﷺ- من الغار ليلًا ثم هاجر من وجهه ذلك إلى المدينة، فسار في غير الطريق مخافة الطلب، فلمّا أمن ورجع إلى الطريق نزل الجحفة بين مكة والمدينة وعرف الطريق إلى مكة، فاشتاق إليها وذكر مولده ومولد آبائه -﵇-، فأتاه جبريل -﵇- فقال: أتشتاق إلى بلدك ومولدك؟، قال: نعم، قال: فإن الله -﷿- يقول: ﴿إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ﴾ إلى مكة ظاهرًا عليها (٢).\nقال مقاتل (٣): قال الضحاك (٤): قال ابن عباس: إنما نزلت بالجحفة ليست بمكة ولا بالمدينة (٥).\n_________\n(١) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (٤٢٥)، ونسبه لابن قتيبة: البغوي في \"معالم التنزيل\" ٦/ ٢٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢١، والألوسي في \"روح المعاني\"٢٠/ ٣٣٣.\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٣٥٩، وأخرجه عنه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٢٦ عن مقاتل، عن الضحاك، وروي عن ابن عباس ويحيى بن الجزار، وسعيد بن جبير، وعطية والضحاك نحو ذلك، وأصله في البخاري، كتاب التفسير، باب إن الذي فرض عليك القرآن، وانظر: \"لباب النقول\" للسيوطي (١٦٦)، \"أسباب النزول\" لعبد الفتاح القاضي (١٦٩).\n(٣) مقاتل بن سليمان، صاحب التفسير. كذبوه وهجروه ورمي بالتجسيم.\n(٤) الضحاك بن مزاحم الهلالي، صدوق كثير الإرسال.\n(٥) الحكم على الإسناد:\nضعيف لأجل مقاتل.\nالتخريج:\nانظر: \"تفسير مقاتل\"٣/ ٣٥٩، وقد ذكره ابن كثير في\"تفسير القرآن العظيم\" أيضًا =","vol":"20","page":518},{"text":"وروى جابر عن أبي جعفر، قال: انطلقت أنا وأبي إلى أبي سعيد الخدري، فسأله أبي عن هذِه الآية ﴿لَرَادُّكَ إِلَى مَعَادٍ﴾ قال: الموت، وهي رواية سعيد بن جبير عن ابن عباس (١)، وقال الحسن (٢) والزهري (٣) وعكرمة (٤): إلى القيامة، وقال أبو مالك (٥) وأبو\n_________\n= ١٠/ ٤٩٠، ونسبه للضحاك ثم قال: وهذا من كلام الضحاك يقتضي أن هذِه الآية مدنية وإن كان مجموع السورة مكية، والله أعلم.\n(١) أخرجه عن ابن عباس الطبري في \"جامع البيان\" ٢٠/ ١٢٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٢٥، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٢٧، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٠٣، والقرطبي في\"الجامع لأحكام القرآن\" ١٣/ ٣٢١، وأبو حيان في \"البحر المحيط\" ٧/ ١٣٢، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩١، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥١٠ للفريابي وعبد بن حميد وابن مردويه.\n(٢) أخرجه عنه عبد الرزاق في \"تفسير القرآن\" ٣/ ٩٤، والطبري في \"جامع البيان\" ٢٠/ ١٢٥، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٠٣ ولم ينسبه، وذكره عنه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢١، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩١.\n(٣) أخرجه عنه عبد الرزاق في \"تفسير القرآن\" ٣/ ٩٤، والطبري في \"جامع البيان\" ٢٠/ ١٢٥، وذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢١.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٢٥، وذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢١، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٢٥، وذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢١.","vol":"20","page":519},{"text":"صالح (١): إلى الجنة (٢).\n[٢١٥٠] أخبرنا عبد الخالق بن علي (٣)، نا أبو بكر بن خنب (٤)، نا يحيى بن أبي طالب (٥)، نا عمار بن كثير (٦)، أنا فضيل (٧)، عن\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٢٥، وذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٢٧، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٠١٣، وأبو حيان في \"البحر المحيط\" ٧/ ١٣٢ ولم ينسبوه، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩٠.\n(٢) انظر هذه الأقوال في \"فتح الباري\" ٨/ ٥١٠، وزاد ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩٠ قولًا آخر وهو (بيت المقدس)، ثم قال: إن مرجع ذلك يرجع لمن فسره بيوم القيامة؛ لأن بيت المقدس: هو أرض المحشر والمنشر ثم جمع بين هذِه الأقوال بقوله: ووجه الجمع بين هذِه الأقوال أن ابن عباس فسر ذلك تارة برجوعه إلى مكة وهو الفتح الذي عند ابن عباس أمارة على اقتراب أجل النبي - ﷺكما فسر ابن عباس سورة ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ إلى آخر السورة أنه أجَل رسول الله -ﷺ- نعي إليه، وكان ذلك بحضرة عمر بن الخطاب ووافقه عمر على ذلك، وقال: لا أعلم منها غير الذي تعلم، ولهذا فسر ابن عباس تارة أخرى قوله: ﴿لَرَادُّكَ إِلَى مَعَادٍ﴾ بالموت وتارة بيوم القيامة الذي هو بعد الموت، وتارة بالجنة التي هي جزاؤه ومصيره على أداء رسالة الله وإبلاغها إلى الثقلين الإنس والجن، ولأنه أكملُ خلق الله وأفصح خلق الله وأشرف خلق الله على الإطلاق.\n(٣) أبو القاسم الشافعي، النيسابوري، مشهور، ثقة.\n(٤) محمد بن أحمد بن خنب البخاري، صدوق، لا بأس به.\n(٥) أبو بكر البغدادي مولى ابن عباس، محله الصدق.\n(٦) لم أجده.\n(٧) فضيل بن عياض بن مسعود التميمي، ثقة، عابد، إمام.","vol":"20","page":520},{"text":"ليث (١)، عن مجاهد (٢) في قوله -﷿-: ﴿لَرَادُّكَ إِلَى مَعَادٍ﴾ قال: إلى الجنة (٣).\n﴿قُلْ رَبِّي أَعْلَمُ مَنْ جَاءَ بِالْهُدَى وَمَنْ هُوَ فِي ضَلَالٍ مُبِينٍ﴾.\n\n<span data-type=\"title\" id=toc-3729>٨٦ </span>- قوله تعالى: ﴿وَمَا كُنْتَ تَرْجُو أَنْ يُلْقَى إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِنْ رَبِّكَ﴾\nقال بعض أهل المعاني: في الكلام تقديم وتأخير تقديره: إنّ الذي فرض عليك القرآن وما كنت ترجو أن يلقى إليك الكتاب لرادك إلى معاد (٤).\n﴿فَلَا تَكُونَنَّ ظَهِيرًا لِلْكَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-3730>٨٧ </span>- ﴿وَلَا يَصُدُّنَّكَ عَنْ آيَاتِ اللَّهِ بَعْدَ إِذْ أُنْزِلَتْ إِلَيْكَ﴾.\nوهذا حين دعا -﵇- إلى دين آبائه (٥) ﴿وَادْعُ إِلَى رَبِّكَ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ﴾.\n* * *\n_________\n(١) الليث بن أبي سُليم بن زنيم، صدوق، اختلط جدًّا ولم يتميز حديثه فتُرك.\n(٢) مجاهد بن جبر المكي. ثقة إمام في التفسير وفي العلم.\n(٣) [٢١٥٠] الحكم على الإسناد:\nفيه ليث صدوق اختلط كثيرًا فلم يتميز حديثه فتُرك وعمار بن كثير لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ١٢٥، وفي سنده يحيى بن يمان صدوق، عابد، يخطئ كثيرًا.\n(٤) انظر: \"معاني القرآن\" للنحاس ٥/ ٢٠٧.\n(٥) يعني من الأنبياء والمرسلين.","vol":"20","page":521},{"text":"<span data-type=\"title\" id=toc-3731>٨٨ </span>- قوله تعالى: ﴿وَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا إِلَهَ إِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ﴾\nيعني: إلَّا هو، عن مجاهد (١)، والصادق: دينه (٢)، أبو العالية: إلا ما أريد به وجهه (٣).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٢٠/ ١٢٧، والبغوي في \"معالم التنزيل\" ٦/ ٢٢٨ ولم ينسباه، ونسبه لمجاهد القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٢، وذكره الزمخشري في \"الكشاف\" من غير نسبة ٣/ ١٩٤ بلفظ: إلا إياه، ونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٣٠٤ للطبري، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩٢ بلفظ: إلا إياه. فعبر بالوجه عن الذات كما في قوله تعالى: ﴿وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ (٢٧)﴾، وقد ثبت في الصحيح من طريق أبي سلمة عن أبي هريرة قال: قال رسول الله -ﷺ-: \"أصدق كلمة قالها الشاعر لبيد: ألا كلُّ شيء ما خلا الله باطل\"، انظر: \"البحر المحيط\" لأبي حيان ٧/ ١٣٣.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٢، ونسبه له، والصادق يقصد به جعفر بن محمد بن علي بن الحسين.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٠/ ١٢٧ من غير نسبة، ونسبه لأبي العالية ٣/ ٤٥٩، ونسبه له القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٢، وذكره ابن عطية بمعناه ونسبه لسفيان الثوري بلفظ: إلَّا ما أدي لوجهه، ونسبه أبو حيان في \"البحر المحيط\" ٧/ ١٣٣ لسفيان الثوري، ومنه قول الشاعر:\nأستغفر الله ذنبًا لست محصيه ... رب العباد إليه الوجه والعمل\nومنه قوله تعالى: في سورة الأنعام (٥٢): ﴿وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ﴾، وقوله في سورة الكهف (٢٨): ﴿وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ﴾، وذكر القول أيضًا البخاري كتاب التفسير بلفظ المصنف ٤/ ١٧٨٧، وذكر هذا القول ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩٢، عن مجاهد والثوري ثم قال: وهذا القول لا ينافي القول =","vol":"20","page":522},{"text":"[٢١٥١] أخبرنا عبد الله بن حامد الوزان (١)، نا ابن شاذان (٢)، نا جبغويه (٣)، نا صالح بن محمد (٤)، عن جرير (٥)، عن الأعمش (٦)، عن عمرو بن مرة (٧)، عن شهر بن حوشب (٨)، عن عبادة بن الصامت، قال: يُجاء بالدنيا يوم القيامة، فيقال: ميزوا ما كان لله منها، فتميز ما كان لله تعالى منها، ثم يؤمر بسائرها فيلقى في النار (٩).\n_________\n= الأول فإن هذا إخبار عن كلِّ الأعمال بأنها باطلة إلَّا ما أريد به وجه الله تعالى من الأعمال الصالحة المطابقة للشريعة، والقول الأول -قول مجاهد- مقتضاه أن كلَّ الذوات فانية وزائلة إلَّا ذاته تعالى وتقدس فإنه الأول والآخر الذي هو قبل كل شيء وبعد كل شيء. ا. هـ.\n(١) لم يذكر بجرحٍ أو تعديل.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) الترمذي، متهم ساقط.\n(٥) جرير بن عبد الحميد بن قرط الضبي. ثقة صحيح الكتاب. وقيل: كان في آخر عمره يهم من حفظه.\n(٦) سليمان بن مهران. ثقة حافظ لكنه مدلس.\n(٧) المرادي الكوفي. ثقة عابد كان لا يدلس.\n(٨) صدوق كثير الإرسال والأوهام.\n(٩) [٢١٥١] الحكم على الإسناد:\nفيه صالح بن محمد متهم ساقط، وجبغويه لم أجده وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه هناد في \"الزهد\"٢/ ٤٣٦ (٨٥٨)، والبيهقي في \"شعب الإيمان\" ٥/ ٣٣٨ (٦٨٤٨)، وزاد في نسبته السيوطي في\" الدر المنثور\" ٥/ ٤٧٣ لابن أبي شيبة.","vol":"20","page":523},{"text":"[٢١٥٢] وبه عن صالح (١)، عن سليمان بن عمرو (٢)، عن سالم الأفطس (٣)، عن الحسن (٤) وسعيد بن جبير (٥)، عن علي بن أبي طالب -﵁-: أن رجلًا سأله شيئًا فلم يعطه فقال: أسألك لوجه الله، فقال له على -﵁-: كذبت ليس لوجه الله سألتني، إنما وجه الله الحى، ألا ترى إلى قوله -﷾-: ﴿كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ﴾ يعني الحق؟ ولكن سألتني بوجهك الخلق (٦).\nالضحاك: كل شيء هالك إلا الله والجنة والنار والعرش (٧)، ابن كيسان: إلَّا ملكه (٨) ﴿لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ﴾.\n* * *\n_________\n(١) لعله: صالح بن محمد بن زائد أبو واقد الليثي الصغير. ضعيف.\n(٢) النخعي أبو داود، كذاب.\n(٣) سالم بن عجلان الأفطس، ثقة، رمي بالإرجاء.\n(٤) الحسن البصري ثقة فقيه كان يرسل كثيرًا ويدلس.\n(٥) سعيد بن جبير. ثقة ثبت فقيه.\n(٦) [٢١٥٢] الحكم على الإسناد:\nفيه سليمان بن عمرو كذاب وصالح بن محمد متهم ساقط وإرسال الحسن وسعيد انظر: \"تحفة التحصيل\" لأبي زرعة العراقي (١٨٢).\nالتخريج:\nلم أقف عليه، ولعل اكتفاء شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\"٢/ ٢٤٨ بنسبته للمصنف فقط يدل على أنه ليس عند غيره.\n(٧) ذكره أبو حيان في\"البحر المحيط\" ٧/ ١٣٣ ونسبه للضحاك.\n(٨) ذكره البخاري كتاب التفسير، باب تفسير سورة القصص، والبغوي في \"معالم التنزيل\" ٦/ ٢٢٨ ولم ينسبه، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩٢ بلفظ: الملك. وأبو حيان في \"البحر المحيط\" ٧/ ١٣٣.","vol":"20","page":524},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الحادي والعشرون]\n[سورة العنكبوت إلى آخر الأحزاب]\n\nتحقيق\nد/ عفراء بنت محمد المصري\nد/خالد بن محمد الوذيناني","vol":"21","page":1},{"text":"السيرة الذاتية للمحقق\nد/ عَفراء بنت محمَّد المِصْري\nمحاضرة بجامعة أم القرى - كلية الدعوة وأصول الدين - قسم القراءات\nحصلت على درجة الماجستير عام ١٤٢٧ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى. - كلية الدعوة وأصول الدين - قسم الكتاب والسنة، وعنوان رسالة الماجستير (الكشف والبيان عن تفسير آي القرآن لأبي إسحاق أحمد بن محمد الثعلبي المتوفى سنة ٤٢٧ هـ من أول سورة النمل إلى نهاية سورة السجدة دراسة وتحقيقا).\n* * *\n\nالسيرة الذاتية للمحقق\nد/ خالد بن محمَّد الوذيناني\nمحاضر بالكلية التقنية بمكة المكرمة - قسم الدراسات العامة\nحصل على درجة الماجستير عام ١٤٢٩ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى.\n* * *","vol":"21","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢١]","vol":"21","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٤٦/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"21","page":4},{"text":"<span data-type=\"title\" id=toc-3732>٢٩ - سُورَة العَنْكَبُوتْ</span>","vol":"21","page":5},{"text":"سورة العنكبوت (١)\nمكية (٢) وهي تسع وستون آية (٣) وألف وتسعمائة وإحدى وثمانون\n_________\n(١) سميت بذلك؛ لأن الله سبحانه، ضرب للعنكبوت فيها مثلًا للأصنام المنحوتة، في الآية (٤١). \"حدائق الروح والريحان\" لمحمد الأمين العلوي ٢١/ ٣٣١.\n(٢) قاله الحسن وعكرمة وعطاء وجابر بن زيد، كلُّها مكية.\nانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣٢٣، \"البحر المحيط\" لأبي حيان ٧/ ١٣٤، وقاله ابن عباس في أحد قوليه كما أخرج ابن الضريس في \"فضائل القرآن\" (٣٣ - ٣٥)، والنحاس في \"الناسخ والمنسوخ\" ٢/ ٥٧٧، والبيهقي في \"دلائل النبوة\"، وابن مردويه كما في \"الدر المنثور\" ١١/ ٥٢٧ عن ابن عباس قال: نزلت سورة العنكبوت بمكة.\nوقاله عبد الله بن الزبير: كما أخرج ابن مردويه في \"الدر المنثور\" ١١/ ٥٢٧ قال: نزلت سورة العنكبوت بمكة.\nوفي \"البحر المحيط\" لأبي حيان ٧/ ١٣٤ عن قتادة وابن عباس يقولان كلها مدنية، وكذا ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٣، والألوسي \"روح المعاني\" ٢٠/ ١٣٢.\nوفي قول آخر لابن عباس وقتادة أنها مكية إلَّا عشر آيات في أولها فإنها نزلت بالمدينة في شأن من كان بمكة من المسلمين، وهو قول يحيى بن سلّام كما أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٩٩، وابن المنذر وعبد بن حميد كما في \"الدر المنثور\" ١١/ ٥٢٨ جميعهم عن قتادة قال: أنزلت هذِه الآيات في القوم الذين ردَّهم المشركون إلى مكة وهؤلاء الآيات العشرُ مدنيات، وسائرها مكي، وقيل غير ذلك كما سيأتي في موضعه.\n(٣) ليس في جملتها خلاف إلَّا في قول أهل حمص فمانها في عددهم سبعون آية، واختلفوا في ثلاث آيات منها فعدّ الكوفي ﴿الم﴾ آية، وعدّ المكي والمدنيان =","vol":"21","page":7},{"text":"كلمة، وأربعة آلاف ومائة وخمسة وتسعون حرفًا.\n[٢١٥٣١] أخبرنا الخبازي (١)، نا ابن حيان (٢)، أنا محمد بن علي الفرقدي (٣)، نا إسماعيل بن عمرو (٤)، نا يوسف بن عطية (٥)، نا هارون ابن كثير (٦)، عن زيد بن أسلم (٧)، عن أبيه (٨)، عن أبي أمامة (٩)، عن أبيّ بن كعب، قال: قال رسول الله - ﷺ -: \"من قرأ سورة العنكبوت كان له من الأجر عشر حسنات بعدد كل المؤمنين والمنافقين\" (١٠).\n* * *\n_________\n= ﴿وَتَقْطَعُونَ السَّبِيلَ﴾ آية، وعدَّ الشامي والبصري ﴿مُخْلِصِينَ لَهُ الدِّينَ﴾ آية.\nانظر: \"فنون الأفنان\" لابن الجوزي (٢٩٨)، \"جمال القراء\" للسخاوي ١/ ٢١١، \"الإتقان\" للسيوطي ٢/ ٤٤٠.\n(١) علي بن محمد بن الحسن بن محمد، إمام ثقة.\n(٢) أبو الشيخ.\nالإمام الحافظ الصادق، محدث أصبهان.\n(٣) أبو جعفر الأصبهاني، الداركي، الشيخ العمر الصدوق.\n(٤) البجلي كوفي. ضعيف.\n(٥) أبو المنذر الكوفي، متروك.\n(٦) مجهول.\n(٧) زيد بن أسلم عن أبيه نكرة. كما قال الذهبي.\n(٨) أسلم العدوي، مولي عمر، ثقة.\n(٩) صُدَي بن عجلان، الباهلي، صحابي مشهور.\n(١٠) [٢١٥٣] الحكم على الإسناد:\nفيه هارون بن كثير: مجهول، ويوسف بن عطية: متروك، إسماعيل بن عمرو ضعيف.\nالتخريج:\nسبق تخريجه في أول سورة النمل.","vol":"21","page":8},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-3733>١ </span>- قوله ﷿: ﴿الم﴾\n\n<span data-type=\"title\" id=toc-3734>٢ </span>- قوله ﷿: ﴿أَحَسِبَ﴾\nيعني: أظن (١) وأصله من الحساب ﴿النَّاسُ﴾ يعني: الذين جزعوا من أصحاب رسول الله - ﷺ - من أذى المشركين ﴿أَنْ يُتْرَكُوا﴾ بغير اختبار ولا ابتلاء ﴿أَنْ يَقُولُوا آمَنَّا﴾ أي: بأن قالوا آمنا كلا لنختبرنهم لنتبين الصادق من الكاذب، و(أن) الأولى: منصوبة بـ ﴿أَحَسِبَ﴾، والثانية: خُفِضَ (٢) بنزع الخافض، أي: لأن يقولوا، والعرب لا (٣) تقول: تركت فلانًا أن يذهب، إنما تقول: تركته يذهب، ففيه جوابان: أحدهما: يتركوا لأن يقولوا، والثاني: على التكرير ﴿أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا﴾ أحسبوا ﴿أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ﴾ لا يُبْتَلَوْن (٤) ليظهر المخلص من المنافق، وقيل: ﴿يُفتَنُونَ﴾ يصابون بشدائد الدنيا،\n_________\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١١٧)، \"لسان العرب\" لابن منظور ١/ ٣١٤.\n(٢) الصحيح: نُصِبَ بنزع الخافض. انظر: \"إعراب القرآن الكريم\" لمحيي الدين درويش ٧/ ٣٩٨، \"الجدول في إعراب القرآن\" ٢٠/ ٣١٠.\n(٣) سقط من (ح).\n(٤) في (ح): لا يقبلون، وهو خطأ.\nالأثر: قاله قتادة، وأخرجه عنه عبد الرزاق في \"تفسير القرآن\" ٣/ ٩٦، والطبري في \"جامع البيان\" ٢٠/ ١٢٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" مطولًا ٩/ ٣٠٣٢، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٢٩ لعبد بن حميد، وذكره ولم ينسبه البغوي في \"معالم التنزيل\" ٦/ ٢٣١. =","vol":"21","page":9},{"text":"يعني: أن البلاء لا يدفع عنهم لقولهم: ﴿آمَنَّا﴾.\nواختلفوا في سبب نزول هذِه الآية: فقال ابن جريج وابن عمير: نزلت في عمار بن ياسر إذ كان يُعذَّبُ في الله تعالى (١).\nوقال الشعبي: نزلت هاتان الآيتان في أُناسٍ كانوا بمكة قد أقروا بالإسلام، فكتب إليهم أصحاب رسول الله - ﷺ - من المدينة إنه لا يقبل منكم إقرار بالإسلام حتى تهاجروا، فخرجوا عائدين إلى المدينة، فاتبعهم المشركون فردوهم فنزلت هذِه الآية، فكتبوا إليهم أنه قد نزلت فيكم آية كذا وكذا، فقالوا: نحرج، فإن اتبعنا أحد قاتلناه فخرجوا فاتَّبعهم المشركون، فقاتلوهم، فمنهم من قتل ومنهم من نجا، فأنزل الله تعالى فيها هاتين الآيتين (٢).\nوقال مقاتل: نزلت في مهجع بن عبد الله مولى عمر بن الخطاب\n_________\n= وقال مجاهد: بلفظ (يبتلون في أنفسهم وأموالهم) كما أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٢٨، وذكره الزجاج في \"معاني القرآن\" ٤/ ١٥٩ ولم ينسبه، ونسبه لمجاهد، وأبو حيان في \"البحر المحيط\" ٧/ ١٣٦.\n(١) الأثر أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٣٢، وذكره الواحدي في \"الوسيط\" ٣/ ٤٦٠، والزمخشري في \"الكشاف\" ٣/ ١٦٩، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٠٥، وأخرجه ابن عساكر في \"تاريخ دمشق\" ٤٣/ ٣٧٥، وذكره الرازي في \"مفاتيح الغيب\" ٢٥/ ٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٣، وأبو حيان في \"البحر المحيط\" ٧/ ١٣٤، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٢٩ لابن المنذر، وذكره أيضًا في \"لباب النقول\" (١٦٦)، وذكره عبد الفتاح القاضي في \"أسباب النزول\" (١٧٠)، والألوسي في \"روح المعاني\" ٢٠/ ١٣٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٢٩، وابن أبي حاتم في \"تفسير القرآن =","vol":"21","page":10},{"text":"- ﵁ - كان أول قتيل من المسلمين يوم بدر رماه عامر بن الحضرمي (١) بسهم فقتله، فقال النبي - ﷺ -: \"سيد الشهداء مهجع وهو أول من يدعى إلى باب (٢) الجنة من هذِه الأمة\" فجزع (٣) عليه أبواه وامرأته وأنزل الله تعالى فيه هذِه الآية (٤)، وأخبر أنه لا بد لهم من البلاء والمشقة في ذات الله تعالى (٥).\nوقيل: ﴿وَهُمْ لَا يُفْتَنُونَ﴾ بالأوامر والنواهي.\n_________\n= العظيم\" ٩/ ٣٠٣١، وذكره الواحدي في \"أسباب النزول\" (٣٥٠)، والبغوي في \"معالم التنزيل\" (٣٢١)، والزمخشري في \"الكشاف\" ٣/ ١٩٦، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٠٥، ثم قال: وهذِه الآية وإن كانت نازلة في سبب خاص فهي باقية في أمة محمد - ﷺ - موجود حكمها بقية الدهر، وذكره الرازي في \"مفاتيح الغيب\" ٢٥/ ٢٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٣، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٢٩ لابن المنذر وعبد بن حميد، وذكره أيضًا في \"لباب النقول\" (١٦٦)، وذكره عبد الفتاح القاضي في \"أسباب النزول\" (١٧٠)، والشوكاني في \"فتح القدير\" ٤/ ١٩٢.\n(١) أورده ابن حجر في \"الإصابة\" ٢/ ٢٤٩.\n(٢) ساقطة من (ح).\n(٣) في (ح): (فخرج) خطأ والصواب ما أثبته، ومعناه: جزع جزعًا وجزوعًا، وهو ضد الصبر، أي: لم يصبر على ما نزل به فهو جزع وجازع وجزوع، وفي المثل: من جزع اليوم من الشر ظلم، يضرب عند صلاح الأمر بعد فساده، أي: لا شر يجزع منه اليوم. انظر: \"مختار الصحاح\" للرازي (٤٤)، \"المعجم الوسيط\" ١/ ١٢١.\n(٤) قال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٣٩: غريب، ثم ذكر ما ورد هنا عند المصنف، ولم أجد هذا الحديث مسندًا، وكلام الزيلعي يظهر منه أنه لم يرو إلا من هذا الطريق، وهو ضعيف جدًّا، لأنه من قول مقاتل بن سليمان وقد كذبوه.\n(٥) انظر: \"تفسير مقاتل\" ٣/ ٣٧٢.","vol":"21","page":11},{"text":"ثم عزّاهم تعالى فقال ﷿:\n\n<span data-type=\"title\" id=toc-3735>٣ </span>- ﴿وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا﴾\nفي قولهم: آمنا ﴿وَلَيَعْلَمَنَّ الْكَاذِبِينَ﴾ (١) والله عالم بهم قبل الاختبار، وعلمه قديم تام، وإنما معنى ذلك: فليظهرن الله ذلك حتى يوجد معلومه (٢)، قال مقاتل: فليرينّ الله (٣).\nالأخفش: فليميزنّ الله (٤)، وقال القتيبي: علم الله نوعان:\n_________\n(١) في هامش نسخة (س) ورد التالي: وقرأ الجمهور ﴿وَلَيَعْلَمَنَّ﴾ بفتح الياء واللام الثانية، ومعنى ذلك ليُظْهرنْ علمه ويوجد ما علمه أزلًا، وذلك أن علمه بذلك قديم، وإنما هو عبارة عن الإيجاد بالحالة التي تضمنها العلم القديم، والصدق والكذب على بابهما، أي: من صدق فعله وقوله ومن كذب، ونظيرها قول زهير ابن عطية:\nليث بعثر يصطاد الرجال إذا ... ما كذب الليث عن أقرانه صدقا\nوانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٦٠.\n(٢) معنى الآية: ليعلم الذين صدقوا في دعوى الإيمان ممن هو كاذب في قوله ودعواه، والله ﷾ يعلم ما كان وما يكون وما لم يكن لو كان كيف يكون، وهذا مجمع عليه عند أهل السنة والجماعة، وبهذا يقول ابن عباس وغيره في مثل قوله ﴿إِلَّا لِنَعْلَمَ﴾ إلَّا لنرى ذلك، وذلك لأن الرؤية تتعلق بالموجود، وعلم الله أعم من الرؤية فإنه يتعلق بالمعدوم والموجود. قاله ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩٣.\n(٣) انظر: \"تفسير مقاتل\" ٣/ ٣٧٢، ونسبه له البغوي في \"معالم التنزيل\" ٦/ ٢٣٢، والرازي في \"مفاتيح الغيب\" ٢٥/ ٢٩.\n(٤) لم أجده عن الأخفش في \"معاني القرآن\"، وقد ذكره ولم ينسبه البغوي في \"معالم التنزيل\" ٦/ ٢٣٢، والرازي في \"مفاتيح الغيب\" ٢٥/ ٢٩.\nفي هامش نسخة (س) ورد التالي: فليعلمن الله الامتحان الذين صدقوا في =","vol":"21","page":12},{"text":"أحدهما: علم كل (١) شيء كان، فعلم أنه كان، والثاني: علم كل شيء يكون فعلم أنه يكون وقت كذا ولا يعلمه كائنًا واقعًا إلا بعد كونه ووقوعه، بيانه: ﴿وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَاهِدِينَ مِنْكُمْ وَالصَّابِرِينَ﴾ (٢) أي: ونعلم المجاهدين منكم مجاهدين ونعلم الصابرين صابرين، فكذلك (٣) هاهنا فليعلمن الله ذلك موجودًا كائنًا وهو سبيل علم الله تعالى في الاستقبال (٤).\n_________\n= إيمانهم، وليعلمن الكاذبين فيه من (علم) المتعدية إلى واحد فيهما، ويستحيل العلم لله تعالى فالمعني: وليتقن علمه به موجودًا كما كان يتعلق حين كان معدومًا، والمعني ليميزن الصادق من الكاذب، أو عبّر بالعلم عن الجزاء أي وليتبين الصادق وليعاقب الكاذب، ومعنى صدقوا في إيمانهم مطابق قولهم واعتقادهم وأفعالهم، والكاذبين ضد ذلك، وقرأ عليّ وجعفر بن محمد فليُعلمن مضارع أعلم المنقولة بهمزة التعدي من علم المتعدية من واحد فالثاني محذوف، أي: منازلهم في الآخرة من ثواب وعقاب، وقرأ الزهري: الأولى كقراءة الجماعة والثانية كقراءة علي - ﵁ -.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٣٦.\n(١) سقطت من (س)، (ح).\n(٢) محمد: ٣١.\n(٣) من (ح)، وفي (س): بالواو، وفي الأصل: فذلك.\n(٤) قال السمعاني ﵀: فإن قال قائل، ما معنى قوله: ﴿إِلَّا لِنَعْلَمَ﴾، وهو عالم بالأشياء قبل كونها؟ قلنا: كان عالمًا به علم الغيب، وإنما أراد بهذا: العلم الذي يتعلق به الثواب والعقاب، وهو العلم بوجود الاتباع فإن كونه موجودًا إنما يعلم بعد الوجود، وقيل: معناه إلا لنرى، وهو قريب من الأول، وقيل: الابتلاء مضمر وتقديره إلا لنبتلي فيظهر المتبع من المنقلب. \"تفسيرالقرآن\" للسمعاني ١/ ٤٩ - ١٥٠، وانظر: تفسير سورة الجن أيضًا ٦/ ٧٤ - ٧٥، \"الفصل في الملل والنحل\" لابن حزم ٢/ ٢٩٥، والأثر لم أقف عليه عند ابن قتيبة.","vol":"21","page":13},{"text":"<span data-type=\"title\" id=toc-3736>٤ </span>- قوله ﷿: ﴿أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ﴾\n(يعني: الشرك ﴿أَنْ يَسْبِقُونَا﴾ يعني: أن يُعْجِزونا (١) ويفوتونا (٢) بأنفسهم فلا نقدر على الانتقام منهم) (٣) ﴿سَاءَ مَا يَحْكُمُونَ﴾ أي: ساء حُكْمُهم الذي يحكمون.\n\n<span data-type=\"title\" id=toc-3737>٥ </span>- قوله تعالى: ﴿مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ﴾\nقال ابن عباس ومقاتل: من كان يخشى البعث (٤)، سعيد بن جبير: من كان يطمع في ثواب الله تعالى (٥) ﴿فَإِنَّ أَجَلَ اللَّهِ لَآتٍ﴾ يعني: ما وعد الله تعالى من الثواب <span data-type=\"title\" id=toc-3738>(٦) </span>الكائن ﴿وَهُوَ السَّمِيعُ الْعَلِيمُ﴾.\n\n٦ - ﴿وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ﴾\nأي: له ثوابه ﴿إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ﴾.\n_________\n(١) قاله مجاهد. انظر: \"تفسيره\" ٢/ ٤٣٩.\n(٢) الأثر ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٣٢، والزمخشري في \"الكشاف\" ٣/ ١٩٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٦، وأبو حيان في \"البحر المحيط\" ٧/ ١٣٦، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩٤.\n(٣) ما بين القوسين ساقط من (س).\n(٤) في (س) بزيادة: والحساب، والأثر: قاله مقاتل في \"تفسيره\" ٣/ ٣٧٣، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٤٠٣٤ عن سعيد بن جبير، ونسبه البغوي في \"معالم التنزيل\" ٦/ ٢٣٣ لابن عباس ومقاتل.\n(٥) ذكره الزجاج في \"معاني القرآن\" ٤/ ١٦٠، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٣٣ عن سعيد.\n(٦) في (س) بزيادة: من ثواب المؤمنين وعقاب الكافرين، وفي (ح) بزيادة: والعقاب.","vol":"21","page":14},{"text":"<span data-type=\"title\" id=toc-3739>٧ </span>- ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ﴾\nأي: بأحسن أعمالهم وهو الطاعة.\n\n<span data-type=\"title\" id=toc-3740>٨ </span>- قوله ﷿: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا﴾\nاختلف النحاة في وجه نصب الحُسْن، فقال أهل البصرة: على التكرير تقديره ووصيناه حسنًا أي: بالحسن كما تقول: وصيته خيرًا، أي: بخير، وقال أهل الكوفة: ووصينا الإنسان أن يفعل حسنًا، فحذفه لدلالة الكلام عليه (١) كقول الراجز (٢):\nعَجِبْتُ مِنْ دَهْماءَ إذ تَشْكُونا\nومن أبي دَهْماءَ إذ يُوصِينا\nخيرًا بها كأننَّا جافُونا (٣)\nأي: يوصينا أن نفعل بها خيرًا، وهو مثل (٤).\nقوله تعالى: ﴿فَطَفِقَ مَسْحًا﴾ (٥) أي: يمسح مسحًا، وقيل معناه:\n_________\n(١) انظر: \"إملاء ما من به الرحمن\" للعكبري ١٠/ ٢٩.\n(٢) لم أقف عليه.\n(٣) لم أقف على نسبته لقائل، وأرده الطبري في موضعين في \"جامع البيان\" ٢٠/ ١٣١، ١٥/ ٦٣، واستشهد به ابن عطية في \"المحرر الوجيز\" ٤/ ٣٠٨ وعزاه للفراء، وذكره الفراء في \"معاني القرآن\" ٢/ ١٢٠، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٩، \"البحر المحيط\" لأبي حيان ٧/ ١٣٨.\n(٤) ساقطة من (ح).\n(٥) ص: ٣٣.","vol":"21","page":15},{"text":"وألزمناه حسنًا، وقراءة العامة: بضم الحاء وجزم السين (١)، وقرأ أبو (٢) رجاء العطاردي بفتح الحاء والسين (٣).\nوفي مصحف أُبَيّ (إحسانًا) (٤)، نزلت في سعد بن أبي وقاص، واسم أبي وقاص (٥):\nمالك بن يواميان، وذلك أنه لما أسلم قالت له أمه حمنة (٦) بنت أبي سفيان بن أمية بن عبد شمس بن عبد مناف: يا سعد بلغني أنك صَبوْتَ فوالله لا يظلني سقف بيت من الضَّحّ (٧) والريح ولا آكل ولا\n_________\n(١) (حُسْنًا) وهي قراءة متواترة.\nانظر: \"معاني القرآن\" للزجاج ٤/ ١٦١، \"البحر المحيط\" لأبي حيان ٧/ ١٣٨، \"معجم القراءات\" للخطيب ٧/ ٨٩.\n(٢) من (س)، (ح).\n(٣) (حَسَنًا) والقراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١٤)، \"البحر المحيط\" لأبي حيان ٧/ ١٣٨، \"معجم القراءات\" للخطيب ٧/ ٨٩.\n(٤) وهي قراءة شاذة.\n\"معاني القرآن\" للزجاج ٤/ ١٦١، \"مختصر في شواذ القرآن\" لابن خالويه (١١٥)، \"البحر المحيط\" لأبي حيان ٧/ ١٣٨، \"معجم القراءات\" للخطيب ٧/ ٨٩.\n(٥) في (ح): أهبان.\n(٦) ذكر في هامش (س) التالي: بنت عم أبي سفيان بن حرب بن أمية. إصابة، واسمها حمنة بنت أبي سفيان بن حرب بن أبي أمية، أم سعد بن أبي وقاص - ﵁ -. انظر: \"الإصابة\" لابن حجر ٧/ ٥٨٦، \"تكملة الإكمال\" لابن نقطة ٢/ ٢٨٧.\n(٧) الضَّحُّ: الشمس، أو ضوؤها إذا استمكن من الأرض و-ما أصابته الشمس- البرازُ الظاهر من الأرض، ويقال: جاء بالضح والريح: بما طلعت عليه الشمس =","vol":"21","page":16},{"text":"أشرب حتى تكفر بمحمد وترجع إلى ما كنت عليه، وكان أحب ولدها إليها (فأبى سعد وصبرت هي ثلاثة أيام لم تأكل ولا تشرب ولم تستظل بظل) (١)، فأتى سعد النبي - ﷺ - وشكا ذلك إليه فأنزل الله ﷿ هذِه الآية والتي في لقمان (٢) والأحقاف (٣)، فأمره النبي - ﷺ - أن يترضاها ويحسن إليها ولا يطيعها في الشرك وذلك قوله تعالى: ﴿وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ أنه لي شريك ﴿فَلَا تُطِعْهُمَا إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ﴾ (٤).\n[٢١٥٤] أخبرنا عبد الله بن حامد (٥) -قراءة- أنا مكي بن عبدان (٦)، نا عبد الله بن هاشم (٧)، نا أبو أسامة (٨)، نا بَهْزُ بن\n_________\n= وجرت عليه الريح، والمراد جاء بالشيء الكثير.\n\"المعجم الوسيط\" ١/ ٥٣٤.\n(١) ما بين القوسين ساقط من (س).\n(٢) آية: ١٤.\n(٣) آية: ١٥.\n(٤) قال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٤٠: غريب بهذا اللفظ. . وذكره الثعلبي في \"الكشف والبيان\"، والواحدي في \"أسباب النزول\" (١٧٤٨) بلفظ سواء من غير سند ولا راو، وأصل الحديث في مسلم، كتاب فضائل الصحابة، باب فضل سعد بن أبي وقاص - ﵁ -.\n(٥) الوزان الأصفهاني، لم يذكر بجرحٍ أو تعديل.\n(٦) المحدث الثقة المتقن.\n(٧) ابن حيان العبدي الطوسي، ثقة صاحب حديث.\n(٨) حماد بن أسامة، ثقة، ثبت، ربما دلس. وكان بأخرة يحدث من كتب غيره.","vol":"21","page":17},{"text":"حكيم (١)، عن أبيه (٢)، عن جده (٣)، قال: قلت يا رسول الله من أبرّ؟ قال: \"أمك\"، قلت: ثم من؟ قال: \"أمك\"، قلت: ثم من؟ قال: \"أمك\" قلت: ثم من؟ قال: \"أباك ثم الأقرب فالأقرب\" (٤).\n[٢١٥٥] وأخبرنا عبد الله (٥) -إجازةً- نا عثمان بن أحمد (٦)، نا علي بن إبراهيم الواسطيُّ (٧)، نا (٨) منصور بن مهاجر (٩)، نا أبو\n_________\n(١) صدوق.\n(٢) حكيم بن معاوية بن حيدة القشيري البصري، صدوق.\n(٣) معاوية بن حيدة القشيري الصحابي المشهور.\n(٤) [٢١٥٤] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل والحديث ثابت كما سيأتي.\nالتخريج:\nأخرجه أبو داود، كتاب الأدب، باب في بر الوالدين (٥١٣٩)، والترمذي، كتاب البر والصلة، باب ما جاء فى بر الوالدين (١٨٩٧)، وقال: حديث حسن، والحاكم في \"المستدرك\" ٤/ ١٦٦ (٧٢٤٢)، قال المناوي في \"الفتح السماوي\" ٢/ ٩١٢: وله شاهد في الصحيحين، قلت: أي بسبب الكلام في بهز بن حكيم، عن أبيه، عن جده، والشاهد هو ما اتفقا من حديث أبي هريرة، \"صحيح البخاري\"، كتاب الأدب، باب من أحق الناس بحسن صحابتي (٥٦٢٦)، و\"صحيح مسلم\"، كتاب البر والصلة والأدب، باب بر الوالدين وأنهما أحق به (٢٥٤٨).\n(٥) عبد الله بن حامد، لم يذكر بجرحٍ أو تعديل.\n(٦) عثمان بن أحمد بن عبد الله بن السماك الدقاق، أبو عمرو، صدوق في نفسه.\n(٧) علي بن إبراهيم بن عبد المجيد، صدوق.\n(٨) من (س)، (ح).\n(٩) منصور بن المهاجر الواسطي أبو الحسن البزوري بياع القصب.\nروى عن: سعد بن طريف الإسكاف وشعيب بن ميمون وهيثم بن بشير وأبي =","vol":"21","page":18},{"text":"النضر (١) الأبار (٢)، عن أنس بن مالك، قال: قال النبي - ﷺ -: \"الجنة تحت أقدام الأمهات\" (٣).\n\n<span data-type=\"title\" id=toc-3741>٩ </span>- قوله تعالى: ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ﴾\nأي: في زمرتهم، وقال محمد (٤) بن جرير: أي: في مُدْخِلِ الصالحين وهو الجنة (٥). قيل: في بمعني مع (٦)، والصالحون هم الأنبياء ﵈ والأولياء ﵃.\n_________\n= النضر الأبار. روى عنه: إسحاق بن وهب العلاف وعلي بن إبراهيم الواسطي وغيرهم. قال ابن حجر: مستور.\n\"تهذيب الكمال\" للمزي ٢٨/ ٥٥٥، \"تقريب التهذيب\" لابن حجر (٦٩٠٩).\n(١) في (س): النضرة، وفي (ح): النصر، وكلاهما خطأ.\n(٢) لم يذكر بجرح أو تعديل. \"المقتني في سرد الكني\" ٢/ ١١٥.\n(٣) [٢١٥٥] الحكم على الإسناد:\nفيه أبو النضر الأبار وشيخ المصنف لم يذكرا بجرحٍ أو تعديل ومنصور بن مهاجر مستور.\nالتخريج:\nأخرجه القضاعي في \"مسند الشهاب\" ١/ ١٠٢.\nانظر: \"سلسلة الأحاديث الضعيفة\" للألباني ٢/ ٥٩ (٥٩٣)، \"فيض القدير\" للمناوي ٣/ ٤٧٧، \"كشف الخفاء\" للعجلوني ١/ ٤٠١، قال الشيخ الألباني في \"سلسلة الأحاديث الضعيفة\": ويغني عن هذا الحديث حديث معاوية بن جاهمة .. \"فإن الجنة تحت رجليها\" (أي: الأم).\n(٤) في (س): مجاهد، وهو خطأ.\n(٥) انظر: \"جامع البيان\" ٢٠/ ١٢٩\n(٦) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٣٧ عن عبد الرحمن بن زيد بن أسلم.","vol":"21","page":19},{"text":"<span data-type=\"title\" id=toc-3742>١٠ </span>- قوله تعالى: ﴿وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ﴾\nأي: أذاهم وعذابهم (١) ﴿كَعَذَابِ اللَّهِ﴾ في الآخرة فارتد عن إيمانه ﴿وَلَئِنْ جَاءَ﴾ يعني: المؤمنين ﴿نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ﴾ هؤلاء المرتدون (٢) ﴿إِنَّا كُنَّا مَعَكُمْ﴾ وهو كاذبون ﴿أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-3743>١١ </span>- قوله تعالى: ﴿وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ﴾\nأي: ليميزنهم ويظهر أمرهم بالابتلاء والاختبار والفتن والمحن.\nواختلف المفسرون في سبب نزول هذِه الآية:\nفقال مجاهد: نزلت في ناس كانوا يؤمنون (٣) فإذا أُذوا رجعوا إلى الشرك. عكرمة عن ابن عباس: نزلت في المؤمنين الذين أخرجهم المشركون معهم إلى بدر فارتدوا وهم الذين نزلت فيهم: ﴿إِنَّ الَّذِينَ\n_________\n(١) في (ح): وعقابهم.\n(٢) في الأصل: المرتدين.\n(٣) في (ح) بزيادة: بألسنتهم، فإذا أصابهم بلاء من الله أو مصيبة في أنفسهم افتتنوا، ضحاك: نزلت في ناس من المنافقين بمكة كانوا يؤمنون. وهذِه الزيادة مذكورة في سبب النزول كما في \"تفسير مجاهد\" ٢/ ٤٩٣، وأخرجه بهذا اللفظ ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٣٧، والطبري في \"جامع البيان\" ٢٠/ ١٢٩، واللفظ: أناسٌ يؤمنون بألسنتهم، فإذا أصابهم بلاءٌ من الله أو مصيبة في أنفسهم افتتنوا وجعلوا ذلك في الدنيا كعذاب الله في الآخرة.\nوانظر: \"أسباب النزول\" للواحدي (٣٥٠)، \"معالم التنزيل\" للبغوي ٦/ ٢٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣٢٣.","vol":"21","page":20},{"text":"تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ﴾ الآية (١).\nوقد مضت القصة (٢)، قتادة: نزلت هذِه الآيات في القوم الذين ردَّهم المشركون إلى مكة، وهذِه الآيات العشر مدنية إلى هاهنا، وسائرُها مكي (٣).\nوقال مقاتل والكلبي: نزلت في عياش (٤) بن أبي ربيعة بن مغيرة بن\n_________\n(١) النساء: ٩٧.\n(٢) القصة ذكرها المصنف في \"الكشف والبيان\" ١/ ٤٦٦ سبقت في تفسير سورة النساء ١٠/ ٥٥٢، وهي كما أخرجها الطبري في \"جامع البيان\" ٢٠/ ١٢٩ عن ابن عباس قال: كان قومٌ من أهل مكة أسلموا وكانوا يستخفون بالإسلام، فأخرجهم المشركون يوم بدر معهم فأصيب بعضهم وقتل بعضهم، فقال المسلمون: كان أصحابنا هؤلاء مسلمين وأكرهوا فاستغفروا لهم، فنزلت ﴿إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ﴾ إلى آخر الآية، قال: فكتب إلى من بقي بمكة من المسلمين بهذِه الآية ألَّا عذر لهم فخرجوا، فلحقهم المشركون، فأعطوهم الفتنة فنزلت فيهم هذِه الآية ﴿وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ﴾ إلى آخر الآية، فكتب المسلمون إليهم بذلك فخرجوا وأيسوا من كل خير ثم نزلت فيهم ﴿ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ (١١٠)﴾ [النحل: ١١٠] فكتبوا إليهم بذلك: إن الله قد جعل لكم مخرجًا فخرجوا، فأدركهم المشركون فقاتلوهم حتى نجا من نجا وقُتل من قُتل، وأخرجه بهذا اللفظ أيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٣٧، وانظر: \"أسباب النزول\" للواحدي (٣٥٠).\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٢٩، وذكره البغوي في \"معالم التنزيل\" ٦/ ٣٢١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٢٣، وأبو حيان في \"البحر المحيط\" ٧/ ١٣٨ جميعهم عن قتادة.\n(٤) في (ح) بزيادة: أل، وكأنها: العباس.","vol":"21","page":21},{"text":"عبد الله بن عمر بن مخزوم القرشي؛ وذلك أنه أسلم فخاف أهل بيته فهاجر إلى المدينة قبل أن يهاجر النبي - ﷺ - فحلفت أمهُ أسماء بنت مخرمة بن أبي جندل بن نهشل (١) ألا تأكل ولا تشرب ولا تغسل رأسا ولا تدخل كِنًّا (٢) حتى يرجع إليها، فلما رأى ابناها -أبو جهل والحارث ابنا هشام وهما أخوا عيّاش لأمه- جزعها وحلفها رَكِبا في طلبه حتى أتيا المدينة، فقال أبو جهل لأخيه عياش: قد علمت أنك أحبُّ إلى أمك من جميع ولدها وكنت بارًا بها، وقد حلفت أمك أنها لا تأكل ولا تشرب ولا تغسل رأسها ولا تدخل كِنًّا حتى ترجع إليها، وأنت تزعم أن في دينك بر الوالدين، فارجع إليها فإن ربك الذي تعبده بالمدينة هو ربك بمكة فاعبده بها، فلم يزالا به حتى أخذ عليهما المواثيق لا يُحركاه ولا يصرفاه عن دينه، فأعطياه ما سأل من المواثيق فتبعهما، وقد صبرت أمه ثلاثة أيام ثم أكلت وشربت، قالا: فلما خرجوا من المدينة أخذاه فأوثقاه وجلده كل واحد منهما مائة جلدة حتى تبرأ من دين محمد ﵇ جزعًا من الضرب وقال ما لا ينبغي، فأنزل الله ﷿ فيه: ﴿وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ﴾ الآية.\n_________\n(١) قال ابن حبان في \"الثقات\" ٣/ ٢٤: إنها جدته.\n(٢) الكِنُّ: ما يرد الحر والبرد من الأبنية والمساكن ونحوها، قال تعالى: ﴿وَاللَّهُ جَعَلَ لَكُمْ مِمَّا خَلَقَ ظِلَالًا وَجَعَلَ لَكُمْ مِنَ الْجِبَالِ أَكْنَانًا﴾ [النحل: ٨١].\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٣٦٠، \"المعجم الوسيط\" ٢/ ٨٠٢.","vol":"21","page":22},{"text":"قالا (١): وكان الحارث أشدهما عليه وأسوأهما قولًا، فحلف عياش بالله لئن قدر عليه خارجًا من الحرم ليضربن عنقه، فلما رجعوا إلى مكة مكثوا حينًا ثم هاجر رسول الله - ﷺ - والمؤمنون إلى المدينة، فهاجر عياش وأسلم وحسن إسلامه.\nثم إن الله تعالى قذف الإيمان في قلب الحارث بن هشام، فهاجر إلى المدينة وبايع النبي - ﷺ - على الإسلام ولم يحضر عياش، فلقيه عياش يومًا بظهر قباء ولم يشعر بإسلامه فضرب عنقه فقيل له: إن الرجل قد أسلم فاسترجع عياش وبكي ثم أتى النبي - ﷺ - فأخبره بذلك فأنزل الله ﷿: ﴿وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً﴾ ... الآية (٢).\n\n<span data-type=\"title\" id=toc-3744>١٢ </span>- قوله تعالى: ﴿وَقَالَ الَّذِينَ كَفَرُوا﴾\nمن أهل مكة ﴿لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنَا﴾ أي: ديننا (٣) ﴿وَلْنَحْمِلْ خَطَايَاكُمْ﴾ أي: أوزاركم، قال الفراء: لفظه أمر ومعناه؛ جزاء (٤)،\n_________\n(١) يعني: مقاتل والكلبي.\n(٢) ذكره مقاتل في \"تفسيره\" ٣/ ٣٧٥، وأخرجه الطبري في \"جامع البيان\" ٥/ ٢٠٣ عن السدي، وابن هشام في \"السيرة النبوية\" ١/ ١١٨ عن ابن إسحاق بسنده عن عمر بن الخطاب، دون ذكر سبب النزول، وسنده حسن، والله أعلم.\nانظر: \"تخريج أحاديث وآثار الكشاف\" ١/ ٣٤٠، والظاهر أن سبب النزول فيها هذا لم يرد إلا مقطوعًا، والله أعلم. وانظر: \"أسباب النزول\" للواحدي (١٧٣).\n(٣) قاله ابن قتيبة في \"تفسيره\" (٢٨٧).\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٣١٤، وفي (ح): جواب.","vol":"21","page":23},{"text":"مجازه: إن اتبعتم سبيلنا حملنا خطاياكم، كقوله تعالى: ﴿فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ﴾ (١)، وقوله: ﴿لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ﴾ (٢) لفظه نهي وتأويله جزاء، قال الشاعر:\nفقُلْتُ ادْعِي وأَدْعُ فَإِنَّ أَنْدى ... لِصْوتٍ أَنْ يُنَادِيَ دَاعِيَانِ (٣)\nيريد إن دعوتِ دعوتُ (٤)، قال الله ﷿: ﴿وَمَا هُمْ بِحَامِلِينَ مِنْ خَطَايَاهُمْ مِنْ شَيْءٍ إِنَّهُمْ لَكَاذِبُونَ (١٢)﴾.\n\n<span data-type=\"title\" id=toc-3745>١٣ </span>- قوله تعالى: ﴿وَلَيَحْمِلُنَّ أَثْقَالَهُمْ﴾\nأي: أوزار أنفسهم ﴿وَأَثْقَالًا﴾ (٥) يعني: وأثقال من أضلوا وصدوا عن سبيل الله تعالى ﴿مَعَ أَثْقَالِهِمْ﴾ نظيرها ﴿لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ\n_________\n(١) طه: ٣٩.\n(٢) النمل: ١٨.\n(٣) البيت في \"معاني القرآن\" للفراء ٢/ ٣١٤ لمدثار بن شيبان، وفي \"لسان العرب\" ١٥/ ٣١٦ للأصمعي؛ حيث أنشد لمدثار بن شيبان النمري، وقال ابن منظور في \"لسان العرب\": الندى: بعد الصوت، وندى الصوت: بعد مذهبه، وفلان أندى صوتًا من فلان، أي: أبعد مذهبًا وأرفع صوتًا، وأنشد الأصمعي لمدثار بن شيبان النمري:\nتقول خليلتي لما اشتكينا ... سيدركنا بني القوم الهجان\nفقلت ادعي وأدع فإن أندى ... لصوت أن ينادي داعيان\nوعزاه سيبويه في \"الكتاب\" ٣/ ٤٥ للأعشى، وعُزي لغيرهما.\n(٤) في (ح) زيادة: فأكذبهم الله تعالى.\n(٥) في (س) زيادة: أي: أوزارًا أُخر غير الخطب التي ضمن حملها للمؤمنين، وبعدها: ويقال، وهي تصحيف لكلمة (وأثقال).","vol":"21","page":24},{"text":"الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ﴾ الآية (١).\nوروى عون، عن الحسن، أن النبي - ﷺ - قال: \"أيَّما داعٍ دعا إلى الهدى فاتبع عليه وعمل به فله مثل أجور الذين اتبعوه لا ينقص ذلك من أجورهم شيئًا، وأيَّما داعٍ دعا إلى ضلالة فاتبع عليها وعمل بها فعليه مثل أوزار الذين اتبعوه لا ينقص ذلك من أوزارهم شيئًا\" ثم قرأ الحسن ﴿وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ﴾ (٢).\n[٢١٥٦١] وأخبرنا عبد الله بن حامد (٣)، أنا مكي بن عبدان (٤)، نا عبد الله بن هاشم (٥)، نا أبو معاوية (٦)، عن الأعمش (٧)، عن مسلم (٨)، عن عبد الرحمن بن هلال العبسي (٩)، عن جرير (١٠)، قال: خطبنا رسول الله - ﷺ - فحثنا على الصدقة فأبطأ الناس حتى رُئي في وجهه الغضب ثم إن رجلًا من الأنصار قام فجاء بصرّة وأعطاها فتتابع\n_________\n(١) النحل: ٢٥.\n(٢) نسبه السيوطي في \"الدر المنثور\" ١١/ ٤٥٤ إلى ابن المنذر وعبد بن حميد، ولم أجده في المطبوع من \"منتخب المسند\"، ولا في \"المطالب العالية\" لابن حجر، ومتن الحديث ثابت كما في الذي بعده.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) محدث ثقة متقن.\n(٥) العبدي، ثقة صاحب حديث.\n(٦) الضرير: محمد بن خازم، ثقة أحفظ الناس لحديث الأعمش.\n(٧) سليمان بن مهران، ثقة حافظ، لكنه يدلس.\n(٨) مسلم بن صبيح الهمداني، أبو الضحى الكوفي، ثقة.\n(٩) ثقة.\n(١٠) جرير بن عبد الله بن جابر البجلي، صحابي، مشهور.","vol":"21","page":25},{"text":"الناس فأعطوا حتى رُئي في وجهه السرور فقال رسول الله - ﷺ -: \"من سن سنة حسنة كان له أجرها ومثل أجر من عمل بها من غير أن ينقص من أجورهم شيء، ومن سن سنة سيئة كان عليه وزرها ومثل وزر من عمل بها من غير أن ينقص من أوزارهم شيء\" (١) ﴿وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3746>١٤ </span>- قوله تعالى: ﴿وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ﴾.\nقال ابن عباس: بعث نوح ﵇ لأربعين سنة وبقي في قومه يدعوهم ألف سنة إلا خمسين عامًا وعاش ﵇ بعد الطوفان ستين سنة حتى كثر الناس وفشوا (٢).\n_________\n(١) [٢١٥٦] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وسائر رجاله ثقات، والحديث صحيح كما يأتي.\nالتخريج:\nأخرجه مسلم، كتاب الزكاة، باب الحث على الصدقة ولو بشق تمرة أو كلمة طيبة وأنها حجاب من النار (١٠١٧).\n(٢) أخرجه ابن أبي شيبة في \"مصنفه\" ٧/ ١٨ (٣٣٩١٨، والحاكم في \"المستدرك\" ٢/ ٥٩٥ (٤٠٠٥) مرفوعًا، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٤١، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٣٦، وزاد عليه: وكان عمره ألفًا وخمسين سنة، وذكره القرطبي عن ابن عباس ١٣/ ٣٣٢، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٤٩٩، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٣٧ لعبد بن حميد وابن المنذر وأبو الشيخ وابن مردويه جميعهم عن ابن عباس بلفظ: بعث الله نوحًا وهو ابن أربعين سنة ولبث في قومه ألف سنة إلا =","vol":"21","page":26},{"text":"<span data-type=\"title\" id=toc-3747>١٥ </span>- ﴿فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِلْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-3748>١٦ </span>- ﴿وَإِبْرَاهِيمَ إِذْ قَالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3749>١٧ </span>- قوله ﷿: ﴿إِنَّمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَوْثَانًا وَتَخْلُقُونَ إِفْكًا﴾ (١)\nأي: وتقولون كذبًا (٢)، وقال مجاهد: وتصنعون أصنامًا بأيديكم فتسمونها آلهة (٣)، نظيره قوله ﷿: ﴿قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ (٩٥)﴾ (٤)، وقرأ أبو عبد الرحمن السلمي: (وتخلَّقون إفكا) (٥) على المبالغة\n_________\n= خمسين عامًا يدعوهم إلى الله، وعاش بعد الطوفان ستين سنة حتى كثُر الناس وفَشَوا.\n(١) الخلق هنا بمعنى: الكذب. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٥٧)، \"لسان العرب\" لابن منظور ١٠/ ٨٥.\n(٢) قاله مجاهد كما في \"تفسيره\" ٢/ ٤٩٥، وأخرجه الطبري في \"جامع البيان\" عنه ٢٠/ ١٣٧، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٣٩ إلى الفريابي.\n(٣) لم أجده في \"تفسير مجاهد\"، وأخرجه الطبري في \"جامع البيان\" ٢٠/ ١٣٧ عن قتادة بلفظ: وتصنعون أصنافًا، ونسبه البغوي بلفظ المصنف لمقاتل ٦/ ٢٣٦، وزاد في نسبته في \"الدر المنثور\" ١١/ ٥٣٩ ورجح الطبري قول من قال: وتصنعون كذبًا.\n(٤) الصافات: ٩٥.\n(٥) بفتح التاء والخاء واللام المشددة من تَخَلق، بمعنى: تكذب وتخرص، وهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ٢/ ٢٠٤، \"مختصر في شواذ القرآن\" لابن خالويه (١١٤)، \"البحر المحيط\" لأبي حيان ٧/ ١٤١، \"معجم القراءات\" للخطيب ٧/ ٩٤.","vol":"21","page":27},{"text":"والكثرة ﴿إِنَّ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا فَابْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ وَاعْبُدُوهُ وَاشْكُرُوا لَهُ إِلَيْهِ تُرْجَعُونَ﴾.\n\n<span data-type=\"title\" id=toc-3750>١٨ </span>- ﴿وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ﴾ فأهلكوا ﴿وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ﴾ (١).\n\n<span data-type=\"title\" id=toc-3751>١٩ </span>- ﴿أَوَلَمْ يَرَوْا﴾\nبالتاء (٢) كوفي (٣) إلا حفصًا، غيرهم (٤): بالياء (٥) ﴿كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-3752>٢٠ </span>- قوله تعالى: ﴿قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ﴾\nفانظروا إلى مساكن القرون الماضية وديارهم وآثارهم كيف بدأ\n_________\n(١) في هامش (س) قال: المبين البيّن ثم اعترض بين قصة خليله قصة حبيبه تسلية له، وتشبيهًا له به فقال أولم يروا قومك يا محمد.\n(٢) (أولم تروا) على خطاب إبراهيم ﵇ لقومه.\n(٣) وهم حمزة والكسائي وخلف وأبي بكر شعبة عن عاصم.\n(٤) وهم ابن كثير ونافع وأبو عمرو وابن عامر وحفص عن عاصم.\n(٥) (أولم يروا) على الخبر والتوبيخ ردًا على الأمم المكذبة، والقراءتان متواترتان، قال الشاطبي ﵀: (يَرَوْا صُحْبَةٌ خَاطِب) وصحبة هم: حمزة والكسائي وشعبة.\nانظر: \"السبعة\" لابن مجاهد (٣٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٧، \"التيسير\" للداني (١٧٣)، \"البحر المحيط\" لأبي حيان ٧/ ١٤١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٨ - ٣٤٩، \"الحجة\" لابن زنجلة (٥٤٩)، \"معجم القراءات\" للخطيب ٧/ ٩٥ - ٩٦.","vol":"21","page":28},{"text":"خلقهم ولم يتعذر عليه تعالى إحداثها مُبدئًا (١) فكذلك لا يتعذر عليه إنشائها معيدًا.\n﴿ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ﴾ أي: يُبْدئُ البَدْأةَ الأخرى بعد الموت، وفيها لغتان: النشآءة بالمد، وهي قراءة ابن كثير والحسن وأبي عمرو (٢) -حيث كان (٣) - ونشْأة. بالقصر وتسكين الشين وهي قراءة الباقين (٤) ونظيرها الرّأفةُ (٥)، والرَّءَافة.\n_________\n(١) في (س): مبتدئًا.\n(٢) وابن محيصن واليزيدي والأعرج.\n(٣) يعني في جميع المواضع في القرآن وهي هذا الموضع، وفي قوله تعالى: ﴿وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَى (٤٧)﴾ [النجم: ٤٧] وقوله تعالى: ﴿وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ﴾ [الواقعة: ٦٢].\n(٤) وهو نافع وعاصم وابن عامر وحمزة والكسائي وأبو جعفر ويعقوب، والقراءتان متواترتان، قال الشاطبي ﵀:\n... ... ... وحرك ومد في النشاءة ... حقًا وهو حيث تنزلا\nقال الخطيب: والقصر أشهر، ورسمها بالألف يقوي قراءة المد، وقال صاحب النشر: فالنشأة كتبت بالألف بعد الشين بلا خلاف لاحتمال القراءتين، فهي قراءة أبي عمرو ومن معه ممن مد صورة المد، وفي قراءة حمزة ومن معه ممن سكن الشين صورة.\nانظر: \"السبعة\" لابن مجاهد (٤٩٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٢٤٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٨، \"التيسير\" للداني (١٧٣)، \"الإقناع\" لابن الباذش (٤٤١)، \"البحر المحيط\" لأبي حيان ٧/ ١٤٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٩، \"الحجة\" لابن زنجلة (٥٤٩)، \"معجم القراءات\" للخطيب ٧/ ٩٨.\n(٥) كذا في (س)، (ح) بتقديم وتأخير، والقراءة بفتح الهمز لابن كثير وبالسكون للباقين، وفي وجه عن ابن كثير بالمد من طريق الشاطبية.","vol":"21","page":29},{"text":"﴿إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-3753>٢١ </span>- ﴿يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ وَإِلَيْهِ تُقْلَبُونَ (٢١)﴾ تردُّون.\n\n<span data-type=\"title\" id=toc-3754>٢٢ </span>- قوله تعالى: ﴿وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ﴾ (١)\nاختلف أهل المعاني في وجهها، فقال الفراء: معناه ولا من في السماء بمعجز وهو من غامض العربية للضمير الذي لم (٢) يظهر في الثاني (٣)، كقول حسان:\nفمن يهجو رسول الله منكم ... ويمدحه وينصره سواء (٤)\nأراد ومن يمدحه وينصره فأضمر (مَنْ) وإلي هذا التأويل ذهب عبد الرحمن بن زيد قال: لا يعجزه أهل الأرض في الأرض (٥) ولا أهل السماء في السماء إن عصوه (٦).\n_________\n(١) قال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٥٠٢: أي لا يعجزه أحد من أهل سماواته وأرضه بل هو القاهر فوق عباده فكل شيء خائف منه فقير إليه وهو الغني عما سواه.\n(٢) ساقط من (ح).\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٢٧٣.\n(٤) البيت من قصيدته التي يهجو بها أبا سفيان قبل فتح مكة، وهي أبيات مشهورة له عزاها إليه ياقوت في \"معجم الأدباء\" ٤/ ٥٨٦، والذهبي في \"سير أعلام النبلاء\" ٢/ ٥١٦ وغيرها.\n(٥) ليست في (ح).\n(٦) أخرجه عنه الطبري في \"جامع البيان\" ٢٠/ ١٣٩، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٣٧ عنه.","vol":"21","page":30},{"text":"وقال قطربٌ معناه: ولا في السماء لو كنتم (١) فيها كقولك: ما يفوتني فلان بالبصرة ولا هاهنا في بلدي وهو معك في البلد؛ أي: ولا بالبصرة لو صار إليها (٢)، ﴿وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ﴾ (٣).\n\n<span data-type=\"title\" id=toc-3755>٢٣ </span>- قوله تعالى: ﴿وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُولَئِكَ يَئِسُوا مِنْ رَحْمَتِي وَأُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ﴾\nفاعترض سبحانه بهذِه الآيات تذكيرًا وتحذيرًا لأهل مكة، ثم عاد إلى قصة إبراهيم ﵇ فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-3756>٢٤ </span>- ﴿فَمَا كَانَ جَوَابَ قَوْمِهِ﴾\nقراءة العامة (٤) بنصب الباء على خبر كان و(أن قالوا) في محل الرفع على اسم كان (٥)، وقرأ سالم الأفطس: ﴿وجوابُ﴾ رفعًا\n_________\n(١) كذا في (س)، (ح) وهو الصواب، وفي الأصل: كنت.\n(٢) نسبه لقطرب القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٣٧.\n(٣) في هامش (س) ورد التالي: من ولي يمنعكم مني ولا نصير ينصركم من عدائي، قاله ابن عباس - ﵁ - ﴿وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ﴾ والبعث بعد الموت أولئك يئسوا من رحمتي، يعني: من جنتي، قاله ابن عباس والكلبي ومقاتل. بسيط. انظر: \"تفسير البسيط\".\n(٤) وهم جميع القراء.\n(٥) أي: بالنصب (جَوَابَ قَوْمِهِ) والاسم هو ما بعد (إِلَّا) أي: إلا قولهم، والقراءة متواترة.\nانظر: \"معاني القرآن\" للزجاج ٤/ ١٦٦، \"البحر المحيط\" لأبي حيان ٧/ ١٤٧، \"إتحاف فضلاء البشر\" للدمياطي (٣٣٨)، \"معجم القراءات\" للخطيب ٧/ ٩٩.","vol":"21","page":31},{"text":"على اسم كان و(أنْ قَالُوا) موضعه نصب على خبره (١) ﴿إِلَّا أَنْ قَالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنْجَاهُ اللَّهُ مِنَ النَّارِ﴾ وجعلها عليه بردًا وسلامًا، قال كعب: ما حرقت منه إلا وثاقه (٢) ﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-3757>٢٥ </span>- قوله تعالى: ﴿وَقَالَ﴾\nيعني: إبراهيم ﵇: ﴿إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثَانًا مَوَدَّةَ بَيْنِكُمْ﴾ اختلف القراء فيها فقرأ ابن كثير وأبو عمرو والكسائي ويعقوب (٣) (مودة) رفعًا (٤) ﴿بَيْنِكُمْ﴾ خفضًا بالإضافة (٥)، واختاره أبو عبيد وأبو\n_________\n(١) أي: بالرفع (جَوَابُ قَوْمِهِ) اسم كان والخبر ما بعد (إلا) أي: إلا قولهم، والقراءة شاذة.\nانظر: \"المحتسب\" لابن جني ٢/ ١٨٥ عند سورة النمل، \"معجم القراءات\" للخطيب ٧/ ١٠٠.\n(٢) أخرجه بهذا اللفظ عن كعب الطبري في \"جامع البيان\" ١٧/ ٤٤ في تفسير قوله تعالى: في سورة الأنبياء: ﴿قُلْنَا يَانَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ (٦٩)﴾ وفي \"تاريخ الرسل والملوك\" كذلك ١/ ٢٣٤، وزاد في نسبته السيوطي في \"الدر المنثور\" في سورة الأنبياء إلى ابن أبي شيبة وابن المنذر، والوثَاق: الحبل أو الشيء الذي يُربط به.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٥١، \"لسان العرب\" لابن منظور ١٠/ ٣٧١ (وثق).\n(٣) في رواية رويس عنه، وابن محيصن واليزيدي.\n(٤) بلا تنوين خبر (أنّ) على حذف مضاف، أي: سبب مودة، و(ما) موصولة وعائدها الهاء المحذوفة، وهو المفعول الأول، و(أوثانًا) المفعول الثاني، قاله الخطيب في \"معجم القراءات\" ٧/ ١٠٢.\n(٥) القراءة متواترة، قال الشاطبي ﵀: =","vol":"21","page":32},{"text":"حاتم على معنى: إن الذين اتخذتم من دون الله أوثانًا هي ﴿مَوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا﴾ ثم تنقطع ولا تنفع في الآخرة كقوله تعالى: ﴿لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ﴾ ثم قال: ﴿بَلَاغٌ﴾ (١) أي: هذا بلاغ وقوله: ﴿لَا يُفْلِحُونَ﴾ ثم قال ﴿مَتَاعُ﴾ أي: هو متاع فكذلك أضمروا هاهنا هي ويجوز أن تكون خبر إن.\nوقرأ عاصم في بعض الروايات (٢) (مَوَدَّةٌ) مرفوعة منونة (بينَكم) نصبًا وهو راجع إلى معنى القراءة الأولى (٣)، وقرأ حمزة (٤) (مودةَ)\n_________\n= مَوَدَّةً المَرْفُوعُ حَقُّ رُواتِه ... ونَوِّنْهُ وانْصِب بينِكُمْ عَمَّ صَنْدَلَا\nانظر: القراءة في \"معاني القرآن\" للفراء ٢/ ٣١٥ - ٣١٦، \"معاني القرآن\" الزجاج ٤/ ١٦٧، \"السبعة\" لابن مجاهد (٤٩٨)، \"إعراب القرآن\" النحاس ٢/ ٢٥٤، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٨، \"البحر المحيط\" لأبي حيان ٧/ ١٤٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٩، \"الحجة\" لابن زنجلة (٥٤٩)، \"معجم القراءات\" للخطيب ٧/ ١٠٢.\n(١) الأحقاف: ٣٥.\n(٢) في رواية الأعشى عن أبي بكر عنه، وهي قراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١٦)، \"معاني القراءات\" للأزهري (٣٦٩)، \"الحجة\" لابن زنجلة (٥٥٠).\n(٣) سقطت من (ح).\n(٤) وروح عن يعقوب، وحفص عن عاصم.\nانظر: \"السبعة\" لابن مجاهد (٤٩٩)، \"معاني القراءات\" للأزهري (٣٦٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٩، \"الحجة\" لابن زنجلة (٥٤٩)، \"البدور الزاهرة\" للنشار (٢٤٢)، \"معجم القراءات\" للخطيب ٧/ ١٠٢.","vol":"21","page":33},{"text":"بالنصب ﴿بَيْنِكُمْ﴾ بالخفض على الإضافة بوقوع الاتخاذ عليها وجعل إنما حرفًا واحدًا (١) وهي رواية حفص عن عاصم، وقرأ الآخرون (٢): (مودةً) نصبًا منونة (بينَكُم) بالنصب وهي راجعة إلى معنى قراءة حمزة ومعنى الآية أنكم اتخذتم هذِه الأوثان ﴿مَوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا﴾ تتوادون وتتحابون على عبادتها وتتواصلون عليها (٣).\n_________\n(١) انظر هذا المعني في \"معاني القرآن\" للفراء ٢/ ٣١٦، \"معاني القراءات\" للأزهري (٣٦٩)، \"إعراب القرآن\" النحاس ٣/ ٢٥٤، \"الحجة\" لابن زنجلة (٥٥٠ - ٥٥١).\n(٢) وهم نافع وابن عامر وشعبة عن عاصم.\n\"السبعة\" لابن مجاهد (٤٩٩)، \"معاني القراءات\" للأزهري (٣٦٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٩، \"التيسير\" للداني (١٧٣)، \"البحر المحيط\" لأبي حيان ٧/ ١٤٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٤٩، \"معجم القراءات\" للخطيب ٧/ ١٠٢.\n(٣) قال ابن زنجلة في \"الحجة\" (٥٥٠ - ٥٥١) مؤيدًا هذا المعنى: فمن رفع فله مذهبان: أحدهما أن يجعل (إنما) كلمتين ويكون معنى (ما) بمعنى الذي، وهو اسم (إن) و(مودة) خبر إن، ومفعول (اتخذتم) محذوف، المعني: إن الذين اتخذتموه مودةٌ بينكم، والثاني: أن ترفعها بالابتداء، و(في الحياة الدنيا) خبرها، وتجعل (ما) كافة على هذا الوجه، وقال الزجاج: ويجوز أن ترفع (مودة) على إضمار (هي) كأنه قال: (تلك مودة بينكم في الحياة الدنيا) أي: ألْفتكم وإجماعكم على الأصنام مودة بينكم في الحياة الدنيا، ومن نصب جعل (المودة) مفعول (اتخذتم)، وجعل (ما) مع (أن) كافة، ولم يعد إليها ذكرًا كما أعاد في الوجه الأول، وانتصب (مودة) على أنه مفعول له أي: (اتخذتم الأوثان للمودة) (وبينكم) نصب على الظرف، والمعنى (إنما اتخذتم من دون الله أوثانًا آلهة) فحذف كما حذف من قوله: ﴿إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ﴾ [الأعراف: ١٥٢] معناه: اتخذوا العجل إلهًا. ا. هـ.","vol":"21","page":34},{"text":"﴿ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا﴾ يعني: تتبرأ الأوثان من عابديها ﴿وَمَأْوَاكُمُ﴾ يعني: جميعًا العابدين والمعبودين ﴿النَّارُ وَمَا لَكُمْ مِنْ نَاصِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-3758>٢٦ </span>- قوله ﷿: ﴿فَآمَنَ لَهُ لُوطٌ﴾\nوهو أول من صدق إبراهيم ﵇ حين رأي أن النار لم تضره.\n﴿وَقَالَ﴾ يعني: إبراهيم ﵇ ﴿إِنِّي مُهَاجِرٌ إِلَى رَبِّي﴾ فهاجر من كُوثَي (١) وهي من سواد الكوفة إلى حران (٢) ثم إلى الشام ومعه ابن أخيه لوط (٣) وامرأته سارة، وهو ﵇ أول من هاجر، قال مقاتل: هاجر إبراهيم ﵇ وهو ابن خمس وسبعين سنة (٤).\n﴿إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ﴾.\n<span data-type=\"title\" id=toc-3759>٢٧ </span>- ﴿وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ﴾.\n_________\n(١) بالضم ثم السكون والثاء مثلثة وألف مقصورة، في العراق من أرض بابل. \"معجم البلدان\" لياقوت ٤/ ٤٧٨.\n(٢) هي مدينة على الفرات، وهي على طريق الموصل والشام، وضبطها حَرَّانُ، وقيل سميت بهاران أخي إبراهيم ﵇؛ لأنه أول من بناها فعُرِّبت فقيل حران. \"معجم البلدان\" لياقوت ٢/ ٢٣٥.\n(٣) هو لوط بن هاران بن آزر. انظر: \"البداية والنهاية\" لابن كثير ١/ ١٤٩.\n(٤) انظر: \"تفسير مقاتل\" ٣/ ٣٨٠، والبغوي في \"معالم التنزيل\" ٦/ ٢٣٨، والزمخشري في \"الكشاف\" ٣/ ٤٠٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٣٩، وأبو حيان في \"البحر المحيط\" ٧/ ١٤٤، والألوسي في \"روح المعاني\" ٢٠/ ١٥٤ جميعهم عن مقاتل.","vol":"21","page":35},{"text":"<span data-type=\"title\" id=toc-3760>٢٨ </span>- ﴿وَلُوطًا﴾\nأي: واذكر لوطًا ﴿إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ﴾ (١).\n\n<span data-type=\"title\" id=toc-3761>٢٩ </span>- قوله تعالى: ﴿أَئِنَّكُمْ﴾\nقرأ الحرميان (٢) وابن عامر وحفص (٣) بهمزة مكسورة على الخبر.\nوالباقون (٤): على الاستفهام وأجمعوا على الاستفهام في الثاني (٥» (٦)، ﴿لَتَأْتُونَ الرِّجَالَ وَتَقْطَعُونَ السَّبِيلَ وَتَأْتُونَ فِي نَادِيكُمُ﴾\nأي: في مجلسكم.\n[٢١٥٧] حدثنا أبو العباس سهل بن محمد بن سعيد المروزي (٧)،\n_________\n(١) (إنكم): أوردها بهمزتين في الأصل على القراءة الثانية.\n(٢) ابن كثير ونافع.\n(٣) وأبو جعفر ويعقوب وابن محيصن.\n(٤) وهم شعبة عن عاصم وحمزة والكسائي وخلف وأبو عمرو وأبو جعفر لكن مع التسهيل والمد (آينكم).\n(٥) القراءة متواترة.\nانظر: \"السبعة\" لابن مجاهد (٥٠٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٢٠، \"التيسير\" للداني (١٧٣)، \"الإقناع\" لابن الباذش (١٤١)، \"البحر المحيط\" لأبي حيان ٧/ ١٤٥، \"النشر في القراءات العشر\" لابن الجزري ١/ ٣٧٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٠، \"معجم القراءات\" للخطيب ٧/ ١٠٢.\n(٦) ما بين القوسين سقط من (س)، (ح).\n(٧) لم أجده.","vol":"21","page":36},{"text":"أنا جدي لأمي أبو الحسن (١) المحمودي (٢)، نا أبو بكر محمد بن إسحاق بن خزيمة (٣): أن بشر بن معاذ العقدي (٤) (٥) حدثهم، نا يزيد بن زريع (٦)، نا حاتم بن أبي صغيرة (٧) - (٨) -\n[٢١٥٨] وأخبرني ابن فنجويه (٩)، نا ابن شنبة (١٠)، نا عمير (١١) بن مرداس الدونقي (١٢)، نا عبد الله بن الزبير الحميدي (١٣)، نا يحيى بن أبي الحجاج أبو أيوب البصري (١٤)، نا أبو يونس حاتم بن أبي\n_________\n(١) في (س): الحسين.\n(٢) لم أجده.\n(٣) اتفق في وقته أهل المشرق أنه إمام الأئمة.\n(٤) في (ح): العقبري، خطأ.\n(٥) أبو سهل البصري الضرير، صدوق.\n(٦) البصري، أبو معاوية، ثقة، ثبت.\n(٧) أبو يونس البصري، أبو صغيرة، ثقة.\n(٨) من (س)، (ح).\n(٩) ثقة صدوق كثير رواية المناكير.\n(١٠) لم يذكر بجرحٍ أو تعديل.\n(١١) في (ح): ابن عمير، وهو تحريف.\n(١٢) قال ابن حبان: يغرب.\n(١٣) المكي، ثقة، حافظ.\n(١٤) يحيى بن أبي الحجاج الأهثمي المنقري الخاقاني أبو أيوب البصري.\nروى عن: أبي يونس حاتم بن أبي صغيرة والزبير أبي عبد السلام وسفيان الثوري وعبد الله بن عون، وعبد الملك ابن جريج وغيرهم. روى عنه: إسحاق بن راهوية وخليفة بن خياط وعبد الله بن الزبير الحميدي وغيرهم. قال ابن حجر: لين الحديث. \"تهذيب الكمال\" ٣١/ ٢٦٣، \"تقريب التهذيب\" لابن حجر (٧٥٢٧).","vol":"21","page":37},{"text":"صغيرة (١)، عن سماك (٢) بن حرب (٣)، عن أبي صالح (٤) (٥)، عن أم هانئ بنت أبي طالب (٦)، قالت: سألت رسول الله - ﷺ - عن قوله ﷿: ﴿وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ﴾ قلت: ما المنكر الذي كانوا يأتون؟ قال: \"كما نوا يخذفون (٧) أهل الطريق (٨)، ويسخرون بهم\" (٩).\n_________\n(١) ثقة.\n(٢) في (س)، سالم، وهو تحريف.\n(٣) الذهلي البكري، الكوفي، أبو المغيرة، صدوق.\n(٤) في (س)، (ح) زيادة: مولى أم هانئ، ضعيف يرسل.\n(٥) باذام، ضعيف يرسل.\n(٦) الهاشمية، اسمها فاختة، قيل: هند، لها صحبة وأحاديث.\n(٧) الخَذْف: بالخاء والذال المعجمتين، هو رَميك حَصَاة أو نواةً تأخُذُها بين سبّابَتَيك وتَرْمي بها، أو تَتّخذُ مِخْذَفةً من خشب ثم ترمي بها الحصاة بين إبهامك والسبابة، والمِخْذَفةُ: المِقلاع ونحوه مما يوضع فيه الحجر ويُرمَى به الطير وغيره.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٦، \"مختار الصحاح\" للرازي (٧٢)، \"المعجم الوسيط\" ١/ ٢٢٢.\nوأمَّا (الحذف) بالحاء المهملة فهو يستعمل في الرمي والضرب بالعصا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٠٦، \"مختار الصحاح\" للرازي (٥٤)، \"المعجم الوسيط\" ١/ ١٦٢.\n(٨) في (ح): الطرق.\n(٩) [٢١٥٧ - ٢١٥٨] الحكم على الإسناد:\nضعيف لأجل أبي صالح، وفيه كذلك عمير بن مرداس يغرب، وابن شنبة لم يذكر بجرحٍ أو تعديل، وفي الإسناد الأول أيضًا شيخ المصنف لم أجده وكذا شيخه. =","vol":"21","page":38},{"text":"[٢١٥٩] وأخبرني الحسين بن محمد بن الحسين (١)، نا موسى بن محمد (٢)، نا الحسن (٣) بن علوية (٤)، نا إسماعيل بن عيسى (٥)، نا المسيب (٦) قال: سمعت زياد بن أبي زياد (٧) يحدّث عن معاوية (٨) قال: قال رسول الله - ﷺ -: \"إن قوم لوط كانوا يجلسون في مجالسهم وعند كلّ رجل منهم قصعة فيها حصى، فإذا مر بهم عابر سبيل حذفوه (٩) فأيهم أصابه كان أولي به\" وذلك قول الله سبحانه: ﴿وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ﴾.\n_________\n= التخريج:\nأخرجه الترمذي، كتاب التفسير، باب ومن سورة العنكبوت (٣١٩٠)، والحاكم في \"المستدرك\" ٢/ ٢٤٤ (٣٥٣٧)، وأحمد في \"المسند\" ٦/ ٣٤١ (٢٦٨٩١)، قال محققوة: ضعيف لضعف أبي صالح، والطبري في \"جامع البيان\" ٢٠/ ١٤٥، وكذا ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٥٤، وابن أبي الدنيا في \"الصمت\" (٢٨٢)، والبغوي في \"معالم التنزيل\" ٦/ ٢٣٩ من طريق المصنف، وصرح بأن أبا صالح هو مولي أم هانئ، ومداره على أبي صالح وهو باذام مولي أم هانئ عنها وهو ضعيف مدلس كما في \"تقريب التهذيب\" لابن حجر (٦٣٤).\n(١) ابن فنجويه، ثقة صدوق كثير رواية المناكير.\n(٢) لم أجده.\n(٣) في (ح): الحسين، وهو خطأ.\n(٤) القطان. ثقة.\n(٥) العطار. ضعفه الأزدي وصححه غيره.\n(٦) المسيب بن شريك أبو سعيد. الكوفي، متروك.\n(٧) أبو محمد الجصاص، ضعيف.\n(٨) معاوية بن قرة بن إياس بن هلال المزني، أبو إياس البصري، ثقة.\n(٩) في (س)، (ح): بالخاء، وبزيادة في (س): أي: قذفوها. =","vol":"21","page":39},{"text":"قال رسول الله - ﷺ -: \"إيّاكم والحذف (١) فإنه لا ينكأ العدو ولا يصيب الصيد ولكن يفقأ (٢) العين ويكسر السن\" (٣).\n[٢١٦٠] وأخبرنا الحسين (٤)، أنا أبو علي بن حبش المقري (٥) (٦)، حدثني أبو جعفر (٧) محمد بن جعفر المقري (٨)، نا إبراهيم بن الحسن (٩) الكسائي (١٠)، نا هارون بن حاتم (١١)، نا أبو بكر بن\n_________\n= [٢١٥٩] الحكم على الإسناد:\nضعيف جدًا، فيه المسيب متروك، وفيه زياد ضعيف وفيه أيضًا من لم أجده غير علة الإرسال.\nالتخريج:\nوذكره البغوي في \"معالم التنزيل\" ٦/ ٢٣٩ بصيغة التمريض، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٣٩، ولم ينسبه إلا للمصنف.\n(١) في (ح): بالخاء، وفي الأصل: بالحاء.\n(٢) أي: يَقْلَعْ أو يَشُق. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٦١، \"لسان العرب\" لابن منظور ٣/ ٤٦١.\n(٣) متفق عليه من حديث عبد الله بن مغفل، أخرجه البخاري، كتاب الذبائح والصيد، باب الخذف والبندقة (٥٤٧٩)، مسلم، كتاب الصيد والذبائح، باب إباحة ما يستعان به على الاصطياد والعدو وكراهة الخذف (١٩٥٤).\n(٤) الحسين بن فنجويه، ثقة صدوق كثير رواية المناكير.\n(٥) في (س): تداخل اسم الراويين هنا.\n(٦) الحسين بن محمد بن حبش بن حمدان الدينوري، ثقة مأمون.\n(٧) سقط من (س).\n(٨) لم أجده.\n(٩) في (ح): الحسين.\n(١٠) الهمداني، حافظ ثقة.\n(١١) الكوفي، أبو بشر البزاز، مقرئ مشهور ضعفوه.","vol":"21","page":40},{"text":"أويس (١) المدني (٢)، عن أبيه (٣)، عن يزيد بن بكر بن دأب (٤)، عن القاسم بن محمد (٥): ﴿وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ﴾ قال: الضراط، كانوا يتضارطون في مجالسهم (٦).\n(وقال مجاهد: كان يُجَامِعُ بعضُهم بعضًا في مجالسهم\" (٧) (٨).\n_________\n(١) في (ح): أوس المديني، والصواب: أبو بكر بن أبي أويس.\n(٢) عبد الحميد بن عبد الله بن عبد الله بن أويس الأصبحي، أبو بكر بن أبي أويس، مشهور بكنيته، ثقة.\n(٣) عبد الله بن عبد الله بن أويس بن مالك بن أبي عامر الأصبحي، أبو أويس المدني، صدوق يهم.\n(٤) لم أجده.\n(٥) القاسم بن محمد بن أبي بكر الصديق التيمي، ثقة، أحد الفقهاء بالمدينة.\n(٦) [٢١٦٠] الحكم على الإسناد:\nفيه يزيد بن دأب ومحمد بن جعفر المقري لم أجدها، وهارون بن حاتم ضعيف.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٥٥، وزاد السيوطي في \"الدر المنثور\" ٦/ ٤٦١ نسبته لعبد بن حميد.\n(٧) أخرجه مجاهد في \"تفسيره\" ٢/ ٢٩٤، ونسبه له أيضًا الطبري في \"جامع البيان\" ٢٠/ ١٤٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٥٥، والبغوي في \"معالم التنزيل\" ٦/ ٢٣٩، وابن عطية في \"المحرر الوجيز\" ٤/ ٣١٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٤١، وأبو حيان في \"البحر المحيط\" ٧/ ١٤٥، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٥٠٨، وزاد السيوطي في \"الدر المنثور\" ١١/ ٥٤٥ في نسبته للفريابي وسعيد بن منصور وعبد بن حميد، وابن المنذر والخرائطي في \"مساوئ الأخلاق\"، والألوسي في \"روح المعاني\" ٢٠/ ١٥٣.\n(٨) ما بين القوسين ساقط من (س).","vol":"21","page":41},{"text":"[٢١٦١] أخبرنا أبو جعفر الخلقاني (١)، أنا أبو العباس التبان (٢)، نا أبو لبيد السرخسي (٣)، نا الحسن (٤) بن عمرو (٥)، نا شقيق (٦) (٧)، نا سليمان بن طريف (٨)، عن مكحول (٩)، قال: عشرة في هذِه الأمة من أخلاق قوم لوط: مضغ (١٠) العلك، وتطويق (١١) الأصابع بالحناء، وحل الإزار (١٢)، وتنقيض الأصابع، والعمامة (التي يلف بها الرأس) (١٣)، والسلنية (١٤)، ورمي الجُلّاهِق (١٥)، والصفير (١٦)،\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) لم يتبين لي من هو.\n(٤) في (س): الحصين.\n(٥) لم أجده.\n(٦) في (ح): الحسن بن عمر بن شفيق، وهو خطأ.\n(٧) شقيق، لم أجده.\n(٨) لم أجده.\n(٩) مكحول الشامي. ثقة فقيه كثير الإرسال مشهور.\n(١٠) من (س).\n(١١) في (س): وتطويف.\n(١٢) الإزار: هو الرداء وهو ثوبٌ يحيط بالنصف الأسفل من البدن.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٤، \"المعجم الوسيط\" ١/ ١٦.\n(١٣) ما بين القوسين جاء محلها في (ح): التي أرخى علاقتها.\n(١٤) لم تظهر في (س)، وفي (ح): السُكينية، والسلنية: مفرد الأسلان وهي الرماح الذبَّل. \"لسان العرب\" لابن منظور ١٣/ ٢١٨.\n(١٥) هو الطين المدَوَّر الأملس، والبندق الذي يرمي به جلاهق، فارسي معرب.\n\"مختار الصحاح\" للرازي (٤٥)، \"المعجم الوسيط\" ١/ ١٣٢.\n(١٦) هو الصوت بالفم والشفتين.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٧، \"لسان العرب\" لابن منظور ٤/ ٤٦٠.","vol":"21","page":42},{"text":"والخذف، واللوطية (١) (٢).\n﴿فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ﴾ أنه نازل بنا وذلك أنه أوعدهم العذاب.\n\n<span data-type=\"title\" id=toc-3762>٣٠ </span>- ﴿قَالَ﴾ لوط: ﴿رَبِّ انْصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ﴾.\n\n<span data-type=\"title\" id=toc-3763>٣١ </span>- قوله تعالى: ﴿وَلَمَّا جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَى﴾\nمن الله ﷿ بإسحاق ويعقوب ﵉ ﴿قَالُوا إِنَّا مُهْلِكُو أَهْلِ هَذِهِ الْقَرْيَةِ﴾ يعني: قوم لوط ﴿إِنَّ أَهْلَهَا كَانُوا ظَالِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-3764>٣٢ </span>- ﴿قَالَ﴾ إبراهيم ﵇ للرسل:\n﴿إِنَّ فِيهَا لُوطًا قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا﴾: خففها (٣) حمزة\n_________\n(١) أي: فعل اللواط، وهي ليست في (ح).\n(٢) [٢١٦١] الحكم على الإسناد:\nمظلم فيه مجاهيل.\nالتخريج:\nذكره الديلمي في \"مسند الفردوس\" ٣/ ٣٦ عن ابن عباس، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٤٠ كما عند المصنف.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٤٢ ولم أقف عليه مسندًا، لكن أخرجه ابن أبي الدنيا في \"ذم الملاهي\" (١٥١)، ومن طريقه ابن عساكر في \"تاريخ دمشق\" ٥٠/ ٣٢١ عن علي قال: ست من أخلاق قوم لوط في هذِه الأمة: الجلاهق والصفير والبندق والخذف وحل إزار القباء ومضغ العلك، وهو ضعيف جدًّا فيه الأصبغ وهو متروك، وعن أبي أمامة الباهلي بنحو لفظ المصنف وهو ضعيف فيه هيام بن بسام، مقبول.\n(٣) لا توجد هذِه الجملة في (س)، (ح) وهي تابعة للجملة التي بعدها (لننجينه)، فلعلها بدون ضمير أو تقدمت عن موضعها.","vol":"21","page":43},{"text":"والكسائي (١) ﴿لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-3765>٣٣ </span>- قوله ﷿: ﴿وَلَمَّا أَنْ جَاءَتْ رُسُلُنَا لُوطًا﴾\nوحسب أنهم من الإنس ﴿سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ إِنَّا مُنَجُّوكَ﴾ (خففها ابن كثير وأبو بكر (٢) وحمزة والكسائي) (٣) (٤) ﴿وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-3766>٣٤ </span>- ﴿إِنَّا مُنْزِلُونَ عَلَى أَهْلِ هَذِهِ الْقَرْيَةِ رِجْزًا﴾\nأي: عذابًا ﴿مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ﴾.\n_________\n(١) وخلف ويعقوب، والتخفيف يكون بإسكان النون وتخفيف الجيم (لَنُنْجِيَنَّهُ).\nانظر: \"السبعة\" لابن مجاهد (٥٠٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٩، \"التيسير\" للداني (١٧٣)، \"الإقناع\" لابن الباذش (١٤١)، \"البحر المحيط\" لأبي حيان ٧/ ١٤٦، \"الحجة\" لابن زنجلة (٥٥١)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٠، \"معجم القراءات\" للخطيب ٧/ ١٠٩.\n(٢) وهو شعبة عن عاصم.\n(٣) وهو بين القوسين ساقط من (س)، (ح).\n(٤) ويعقوب وخلف وابن محيصن والأعمش، والتخفيف يكون بإسكان النون وضم الجيم ﴿مُنَجُّوكَ﴾.\nانظر: \"السبعة\" لابن مجاهد (٥٠٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٩، \"التيسير\" للداني (١٧٣)، \"الإقناع\" لابن الباذش (١٤١)، \"البحر المحيط\" لأبي حيان ٧/ ١٤٦، \"الحجة\" لابن زنجلة (٥٥١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٠، \"معجم القراءات\" للخطيب ٧/ ١١٠.","vol":"21","page":44},{"text":"<span data-type=\"title\" id=toc-3767>٣٥ </span>- قوله تعالى: ﴿وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً﴾\nأي: عبرة ظاهرة ﴿لِقَوْمٍ يَعْقِلُونَ﴾ وهو الخبر عما صنع بهم، وقال ابن عباس: هي آثار منازلهم الخربة (١)، أبو العالية وقتادة: الحجارة التي أبقاها الله تعالى (٢)، مجاهد: الماء (٣) الأسود على وجه الأرض (٤).\n\n<span data-type=\"title\" id=toc-3768>٣٦ </span>- قوله تعالى: ﴿وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَاقَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ﴾ (٥).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٤١، والزمخشري في \"الكشاف\" ٣/ ٢٠٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٤٣، وأبو حيان في \"البحر المحيط\" ٧/ ١٤٦، والألوسي في \"روح المعاني\" ٢٠/ ١٥٦.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٩٧، والطبري في \"جامع البيان\" ٢٠/ ١٤٩ بلفظ: هي الحجارة التي أمطِرت عليهم، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٥٦، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٤١ بمعناه، والزمخشري في \"الكشاف\" ٣/ ٢٠٥، وأبو حيان في \"البحر المحيط\" ٧/ ١٤٧، والألوسي في \"روح المعاني\" ٢٠/ ١٥٦.\n(٣) في (س): ظهور الماء.\n(٤) نسبه لمجاهد البغوي في \"معالم التنزيل\" ٦/ ٢٤١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٤٣، وأبو حيان في \"البحر المحيط\" ٧/ ١٤٧، والشوكاني في \"فتح القدير\" ٤/ ٣٥٠، والألوسي في \"روح المعاني\" ٢٠/ ١٥٦ ولم أجده في \"تفسير مجاهد\".\n(٥) في هامش (س) ورد التالي: وإلي مدين أي وإلى مدين أرسلنا أبو بعثنا مما يتعدى بإلي. بحر.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٤٧.","vol":"21","page":45},{"text":"أخبرني ابن فنجويه (١)، نا ابن شنبة (٢)، نا أبو حامد المستملي (٣)، نا محمد بن حاتم الزّمِّيُّ (٤) (٥)، نا محمد بن سلام الجمحي (٦)، قال: قال يونس النحوي (٧): ﴿وَارْجُوا الْيَوْمَ\n_________\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) عبيد الله بن محمد بن ثنية. لم يذكر بجرحٍ أو تعديل.\n(٣) أحمد بن جعفر، لم أجد فيه جرحًا ولا تعديلًا.\n(٤) في (ح): الذمي بالذال، وفي هامش (س) ورد بعده التالي: بن حاتم بن سليمان بكسر الزاي وتشديد الميم المؤدب الخراساني نزيل العسكري.\nثقة من العاشرة.\n(٥) محمد بن حاتم بن سليمان أبو جعفر ويقال: أبو عبد الله، الزمي المؤدب سمع: هشيم بن بشير، وعبيدة بن حميد وجريد بن عبد الحميد وغيرهم.\nروى عنه: أبو حاتم الرازي، وأبو عيسى الترمذي وعبد الله بن أحمد بن حنبل وغيرهم. قال ابن حجر: ثقة.\n\"تاريخ بغداد\" ٢/ ٢٦٨، \"تهذيب الكمال\" للمزي ٢٥/ ١٧، \"تقريب التهذيب\" (٥٧٩٢).\n(٦) محمد بن سلام الجمحي البصري، أبو عبد الله البصري مولي قدامة بن مظعون، كان من أئمة الأدب. حدث عن: حماد بن سلمة ومبارك بن فضالة وأبي عوانه وغيرهم.\nروى عنه: أبو بكر بن أبي خيثمة وعبد الله بن أحمد بن حنبل وغيرهم.\nقال أبو حاتم: أخوه عبد الرحمن أوثق منه.\nوقال أبو خيثمة: يكتب عنه الشعر لا الحديث وهو يرمي بالقدر.\n\"تاريخ بغداد\" للخطيب البغدادي ٥/ ٣٢٧، \"الجرح والتعديل\" لأبي حاتم ٧/ ٢٧٨، \"ميزان الاعتدال\" للذهبي ٥/ ١٣.\n(٧) يونس بن حبيب الضبي مولاهم، أبو عبد الرحمن، علامة بالأدب وكان إمام نحاة البصرة في عصره.","vol":"21","page":46},{"text":"الْآخِرَ﴾ يعني: اخشوا (١).\n﴿وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-3769>٣٧ </span>- ﴿فَكَذَّبُوهُ فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-3770>٣٨ </span>- قوله ﷿: ﴿وَعَادًا وَثَمُودَ وَقَدْ تَبَيَّنَ لَكُمْ مِنْ مَسَاكِنِهِمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ﴾ (٣) (٤)\n_________\n(١) [٢١٦٢] الحكم على الإسناد:\nفيه ابن شنبة وأبو حامد المستملي لم يذكرا بجرح أو تعديل، والجمحي متكلم فيه أيضًا، انظر: \"المغني في الضعفاء\" للذهبي ٢/ ٥٨٧.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٤٣، والشوكاني في \"فتح القدير\" ٤/ ٢٥١.\n(٢) عاث بمعنى: أفسد أشد الإفساد، والأعشى: لون إلى السواد.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٦٢)، \"المعجم الوسيط\" ٢/ ٥٨٤.\n(٣) في هامش (س) ورد التالي: قوله وعادًا وثمودًا دل عليه فأخذتهم الرجفة؛ لأنه في معنى الإهلاك، وقيل: معطوفًا على الهاء والميم فأخذتهم الرجفة، وقيل على الذين من قوله ﴿وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ﴾، وقيل: واذكر عادًا وثمودًا، وقوله: ﴿وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ﴾ أي: وأسكنها قارون وفرعون وهامان، وقيل: عطف على عاد في جميع أوجهه، وقيل: على الهاء ... في ﴿فَصَدَّهُمْ عَنِ السَّبِيلِ﴾ وهي أسماء أعجمية معرفة فلذلك لم ينصرف. محب الدين.\n(٤) في هامش (س): قرأ وثمود بغير تنوين حمزة وشيبة والحسن وحفص، وباقي السبعة بالتنوين، وقرأ ابن وثاب وعادٍ وثمودٍ بالخفض فيهما والتنوين عطفًا على مدين أي: وأرسلنا إلى عاد وثمود. بحر.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٤٧ - ١٤٨.","vol":"21","page":47},{"text":"يعني: في الضلالة، قاله (١) مجاهد (٢)، وقتادة: ﴿مُسْتَبْصِرِينَ﴾ في ضلالتهم مُعْجَبين بها (٣)، والفراء: عقلاء ذوي بصائر (٤)، وضحاك ومقاتل والكلبي؛ حسبوا أنهم على الحق والهدى وهم على الباطل (٥).\n\n<span data-type=\"title\" id=toc-3771>٣٩ </span>- ﴿وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ وَلَقَدْ جَاءَهُمْ مُوسَى بِالْبَيِّنَاتِ فَاسْتَكْبَرُوا فِي الْأَرْضِ وَمَا كَانُوا سَابِقِينَ﴾ (من عذابنا) (٦).\n\n<span data-type=\"title\" id=toc-3772>٤٠ </span>- قوله ﷿: ﴿فَكُلًّا أَخَذْنَا بِذَنْبِهِ﴾\nأي: عاقبنا ﴿فَمِنْهُمْ مَنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا﴾ (٧) ريحًا تأتي في الحصباء، وهي الحصاء الصغار، وهم قوم لوط ﴿وَمِنْهُمْ مَنْ أَخَذَتْهُ الصَّيْحَةُ﴾ يعني: ثمود.\n_________\n(١) كذا في الأصل، (س)، (ح): وقال.\n(٢) انظر: \"تفسير مجاهد\" ٢/ ٤٩٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٠/ ٣٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٦، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٤٨ لعبد بن حميد وابن المنذر، وذكره الألوسي في \"روح المعاني\" ٢٠/ ١٥٨ جميعهم عن قتادة.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٣١٧.\n(٥) قاله مقاتل في \"تفسيره\" ٣/ ٣٨٣، والألوسي في \"روح المعاني\" ٢٠/ ١٥٨ بمعناه عن قتادة والكلبي.\n(٦) ساقطة من (س)، وبزيادة: فايتين، وفي (ح): وهي أولي.\n(٧) الحاصِبُ: الريحُ الشديدة تحمل التراب والحصباء، والحَصْباء هي: صغار الحجارة وتسمى الحصي.\n\"مختار الصحاح\" للرازي (٥٩)، \"المعجم الوسيط\" ١/ ١٧٦.","vol":"21","page":48},{"text":"﴿وَمِنْهُمْ مَنْ خَسَفْنَا بِهِ الْأَرْضَ﴾ قارون وأصحابه ﴿وَمِنْهُمْ مَنْ أَغْرَقْنَا﴾ رعودْ وقومه وقوم نوح، ﴿وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3773>٤١ </span>- قوله تعالى: ﴿مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ﴾\nيعني: الأصنام يرجون نصرها ونفعها عند حاجتهم إليها ﴿كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتًا﴾ (١) لنفسها كيما يكنّها فلم يغن عنها بناؤها شيئًا (عند حاجتها إليه كما إن بيت العنكبوت لا يرفع عنها) (٢) بردًا ولا حرًا، كذلك هذِه الأوثان لا تملك لعابديها نفعًا ولا ضرًّا ولا خيرًا ولا شرًّا.\n﴿وَإِنَّ أَوْهَنَ﴾ أي: أضعف ﴿الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ لَوْ كَانُوا يَعْلَمُونَ﴾ قالت النحاة (٣): العنكبوت مؤنثة للتاء التي فيها، وقد\n_________\n(١) العنكبوت: دُوَيبةً تَنْسِجُ في الهواء مؤنثة، وقد تذكر، وجمعها عناكب، وعنكبوتات، والذكر عنكب: وهي قصار الأرجل كبار العيون للواحد ثمانية أرجل وست عيون، ويبيض، وأول ما يولد دودًا صغارًا ثم يتغير ويصير عنكبوتًا، وتكمل صورته عند ثلاثة أيام.\nانظر: \"لسان العرب\" لابن منظور ١/ ٦٣٢ (عنكب)، \"حياة الحيوان\" للدميري ٢/ ١٧٨، \"المعجم الوسيط\" ٢/ ٦٣٢، وقال الألوسي في \"روح المعاني\" ٢٠/ ١٦٢، والظاهر أن المراد بالعنكبوت هنا هو النوع الذي ينسج بيته في الهواء ويصيد به الذباب لا النوع الآخر الذي يحفر بيته في الأرض ويخرج في الليل كسائر الهوام، وهي من ذوات السموم فيسن قتلها لذلك ... .\n(٢) ما بين القوسين ساقط من (س).\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٣١٧.","vol":"21","page":49},{"text":"يذكِّرها بعض العرب، أنشد الفراء:\nعلى هطالهم منهم بيوت ... كأن العنكبوت هو ابتناها (١) وزنته فعللوت.\n[٢١٦٣] أخبرني ابن فنجويه (٢)، نا ابن شنبة (٣)، أنا أبو (٤) حامد المستملي (٥)، نا محمد بن عمران الضبي (٦)، حدثني محمد بن سليمان المكي (٧)، حدثني عبد الله بن ميمون القداح (٨)، قال: سمعت جعفر بن\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٣١٧، \"لسان العرب\" لابن منظور ١/ ٦٣٢ عزاه للفراء وعزا إليه الكلام المنقول عن النحاة هنا، وذكره في ١١/ ٦٩٩، وذكر أن هطال اسم جبل.\n(٢) ثقة صدوق كثير رواية المناكير.\n(٣) عبيد الله بن محمد بن شنبة -لم يذكر بجرح أو تعديل.\n(٤) ليست في (ح).\n(٥) لم يذكر بجرحٍ أو تعديل.\n(٦) محمد بن عمران بن زياد بن كثير أبو جعفر الضبي النحوي الكوفي.\nكان مؤدب عبد الله بن المعتز.\nحدث عن: محمد بن كناسة والفضل بن دكين ومحمد بن سماعة وأبي بكر بن أبي شيبة وأحمد بن حنبل وهشام بن عمار وغيرهم.\nروى عنه: عبد الله بن أبي سعد الوراق، وأبو العباس بن مسروق الطوسي وغيرهما.\nقال عنه الدارقطني: ثقة.\n\"تاريخ بغداد\" ٣/ ١٣٢.\n(٧) لم يتبين لي من هو.\n(٨) المخزومي، منكر الحديث، متروك.","vol":"21","page":50},{"text":"محمد (١) يقول: سمعت أبي (٢) يقول: قال علي بن أبي طالب - ﵁ -: طهِّروا بيوتكم من نسيج العنكبوت فإن تركه في البيوت يورث الفقر، وسمعت عليًّا - ﵁ - يقول: منع الخميرة يورث الفقر (٣).\n\n<span data-type=\"title\" id=toc-3774>٤٢ </span>- قوله تعالى: ﴿إِنَّ اللَّهَ يَعْلَمُ مَا يَدْعُونَ مِنْ دُونِهِ مِنْ شَيْءٍ﴾\nبالياء أهل البصرة (٤) وعاصم (٥) واختاره أبو عبيد قال: لذكر الأمم قبلها (٦)، واختلف فيه عن عاصم (٧)،\n_________\n(١) جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب الهاشمي. صدوق فقيه إمام.\n(٢) أبو جعفر الباقر. ثقة فاضل.\n(٣) [٢١٦٣] الحكم على الإسناد:\nسنده ضعيف جدا فيه عبد الله بن ميمون متروك ومحمد بن سليمان لم أجده وأبو حامد وابن شعبة، لم يذكرا بجرحٍ أو تعديل.\nالتخريج: لم أقف عليه مسندًا، ونسب المناوي في \"فيض القدير\" ٤/ ٣٩٥، الجزء الأول منه للمصنف فقط، والظاهر أنه مركب من حديثين فإن الجزء الثاني منه ذكره الديلمي في \"مسند الفردوس\" ٤/ ١٥٣ مستقلًا، وذكره الدميري في \"حياة الحيوان\" للدميري ٢/ ١٧٩، والألوسي في \"روح المعاني\" ٢/ ١٦١ وعزاه للمصنف وابن عطية ثم قال: وهذا إن صح عن الإمام على كرَّم الله تعالى وجهه فذاك، وإلّا فحسن الإزالة لما فيه من النظافة ولا شك بندبها.\n(٤) وهو يعقوب وأبو عمرو.\n(٥) في رواية حفص عنه، وكلمة عاصم سقطت من (س).\n(٦) لم أقف عليه.\n(٧) المراد به أي: مختلف فيه عن عاصم، حفص بالياء، وشعبة بالتاء.","vol":"21","page":51},{"text":"غيرهم (١) بالتاء (٢)، ﴿وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾.\n\n<span data-type=\"title\" id=toc-3775>٤٣ </span>- قوله تعالى: ﴿وَتِلْكَ الْأَمْثَالُ﴾\nالأشباه والأوصاف، والمثل: قول سائر يشبه (٣) حال الثاني بالأول (٤) ﴿نَضْرِبُهَا﴾ نبينها ﴿لِلنَّاسِ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ﴾.\n[٢١٦٤] أخبرني ابن فنجويه (٥)، نا ابن بَرْزة (٦)، نا الحارث بن أبي أسامة (٧)، نا داود بن المحَبَّر (٨)، نا عباد بن كثير (٩)، عن ابن\n_________\n(١) وهم ابن كثير ونافع وحمزة والكسائي وابن عامر وأبو جعفر وشعبة.\n(٢) (تَدْعُونَ)، والقراءتان متواترتان، قال الشاطبي ﵀: وَيَدْعُونَ نَجْمٌ حَافِظٌ. انظر: \"السبعة\" لابن مجاهد (٥٠١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٧٩، \"التيسير\" للداني (١٧٣)، \"الإقناع\" لابن الباذش (١٤١)، \"البحر المحيط\" لأبي حيان ٧/ ١٤٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٣، \"الحجة\" لابن زنجلة (٥٥٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥١، \"الحجة\" لابن خالويه (٢٨٠)، \"معجم القراءات\" للخطيب ٧/ ١١٥.\n(٣) في (س)، (ح) بزيادة: به.\n(٤) تعريف المثل في القرآن: تشبيه شيء بشيء في حكمه، وتقريب المعقول من المحسوس، أو أحد المحسوسين من الآخر واعتبار أحدهما بالآخر. قاله ابن القيم. انظر: \"مباحث في علوم القرآن\" (٢٩٢).\n(٥) ثقة صدوق كثير رواية المناكير.\n(٦) في (ح): عبده، وهو محمد بن عبد الله بن بَرْزَة، لم يحمد أمره.\n(٧) صاحب المسند صدوق لا بأس به.\n(٨) متروك.\n(٩) الثقفي البصري. متروك.","vol":"21","page":52},{"text":"جريج (١)، عن عطاء (٢) وأبي الزبير (٣)، عن جابر (٤): أن النبي - ﷺ - تلا هذِه الآية: ﴿وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ﴾، قال: \"العالم من عقل عن الله فعمل بطاعته واجتنب سخطه\".\n\n<span data-type=\"title\" id=toc-3776>٤٤ </span>- ﴿خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ إِنَّ فِي ذَلِكَ لَآيَةً لِلْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-3777>٤٥ </span>- قوله تعالى: ﴿اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ﴾.\nقال ابن عمر: يعني: القرآن ينهي عن الفحشاء والمنكر (٥)، ودليل\n_________\n(١) عبد الملك بن عبد العزيز. ثقة فقيه فاضل. كان يدلس ويرسل.\n(٢) ابن أبي رباح المكي. ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٣) محمد بن مسلم بن تدرس القرشي: صدوق لكنه يدلس.\n(٤) الصحابي المشهور.\n[٢١٦٤] الحكم على الإسناد:\nفيه داود بن الحبر وعباد بن كثير متروكان - وابن برزة لم يحمد أمره.\nالتخريج:\nأخرجه الحارث في \"مسنده\" كما في \"بغية الباحث\" للهيثمي ٢/ ٨١٢ (٨٣٧)، والبغوي في \"معالم التنزيل\" ٦/ ٢٤٣، وذكره الديلمي في \"مسند الفردوس\" ٣/ ٧٣، وداود بن المحبر أكثر كتاب العقل الذي صنّفه موضوعات، وانظر: \"الفتح السماوي\" للمناوي ٢/ ٨٩٦، \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ٤٣.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٥٤، عن ابن عمر بلفظ: القرآن الذي يقرأ في المساجد، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٤٤ بصيغة التمريض قيل، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣١٩ - ٣٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٤٧ ونسباه لابن عمر.","vol":"21","page":53},{"text":"هذا التأويل: ﴿وَلَا تَجْهَرْ بِصَلَاتِكَ﴾ (١) أي: بقراءتك، وقال الآخرون: هي الصلاة التي فيها الركوع والسجود (٢).\nقال ابن مسعود وابن عباس: يقول: في الصلاة مُنْتَهًى ومُزْدَجَرٌ عن معاصي الله تعالى (٣)، فمن لم تأمُره صلاتُه بالمعروف وتنههُ عن المنكر لم يزدد بصلاته من الله تعالى إلا بُعْدًا (٤).\n_________\n(١) الإسراء: ١١٠.\n(٢) لم أقف عليه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٦٦، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٤٤، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٥٠ لابن المنذر جميعهم عن ابن عباس.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٥٥ عن ابن مسعود موقوفًا عليه ورجحه، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" عن ابن عباس ٩/ ٣٠٦٦، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٥٢ إلى ابن المنذر، وسعيد بن منصور، والبيهقي في \"شعب الإيمان\" وأحمد في \"الزهد\" (١٩٩)، ونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٣١٩ إلى ابن عباس وابن مسعود والحسن والأعمش ثم قال: وقد رُوي أن الحسن أرسله عن النبي - ﷺ - وذلك غير صحيح السَّند، وقال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٥١٣: والأصح في هذا كله الموقوفات عن ابن مسعود وابن عباس والحسن وقتادة والأعمش وغيرهم والله أعلم، والحديث ضعيف السند في المرفوع من أجل ليث بن أبي سُليم وهو كما في \"تقريب التهذيب\" لابن حجر ٥٦٨٦/ ٤٦٤: صدوق اختلط جدًّا، ولم يتميز حديثه فتُرِك، من السادسة.\nوانظر ما قاله ابن عطية في \"المحرر الوجيز\" ٤/ ٣١٩ عن والده ونقله عنه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٤٨، وذكره الزمخشري في \"الكشاف\" أيضًا ٣/ ٢٠٧ عن ابن عباس، وانتهى العلماء إلى أن الصلاة تنهى عن الفحشاء والمنكر، وتزيد الإنسان قربة من الله تعالى إذا كانت على وجهها، قال ابن كثير =","vol":"21","page":54},{"text":"وقال رسول الله - ﷺ -: \"لا صلاة لمن لم يطع الصلاة وإطاعة الصلاة أن ينتهي عن الفحشاء والمنكر\" (١).\nوروى أبو (٢) سفيان، عن جابر، قيل لرسول الله - ﷺ -: إن فلانًا يصلي بالنهار ويسرق بالليل فقال: \"إن صلاته لتردعه\" (٣).\nوقال أنس بن مالك: كان فتًى من الأنصار يصلي الصلاة مع رسول الله - ﷺ - ثم لا يدع شيئًا من الفواحش إلا ركبه فوُصِف لرسول الله - ﷺ -\n_________\n= في \"تفسير القرآن العظيم\" ١٠/ ٥١٣: إن الصلاة تشتمل على شيئين على ترك الفواحش والمنكرات، أي: مواظبتها تحمل على ترك ذلك، وقال الزمخشري: وعلى كل حال إن المراعي للصلاة لابد أن يكون أبعد من الفحشاء والمنكر ممن لا يراعيها، وأيضًا فكم من مصلين تنهاهم الصلاة عن الفحشاء والمنكر ... إلخ ما قال. والأثر ذكره البغوي في \"معالم التنزيل\" أيضًا ٦/ ٢٤٤، وقد جمع بين القولين كما عند المصنف، وزاد في نسبته الشوكاني في \"فتح القدير\" ٤/ ٢٥٥ لابن أبي حاتم، والطبراني، وابن مردويه عن ابن عباس.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٥٥ بسند ضعيف جدًّا، فيه جويبر وقد سبق، وضعفه السيوطي في \"الدر المنثور\" ٦/ ٦٤٥، وزاد نسبته إلى عبد بن حميد وابن مروديه، وصحح ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٥١٤ وقفه كما سبق.\n(٢) من (س)، (ح): وهو الصواب، وفي الأصل: سفيان، فقط.\n(٣) أخرجه ابن أبي الدنيا في \"التهجد\" (٣٨٢) نحوه، وابن الجعد في \"مسنده\" ١/ ٣٠٦ (٢٠٦٩)، وأبو طاهر في \"جزئه\" ١/ ١٤ (٥)، ووكيع في \"نسخته\" (٣١)، وقال الهيثمي في \"مجمع الزوائد\" ٧/ ٨٩: رجاله ثقات، وانظر: \"الفتح السماوي\" ٢/ ٨٩٧، \"تخريج أحاديث وآثار الكشاف\" ٣/ ٤٥، \"تفسير القرآن العظيم\" لابن كثير ١٠/ ٥١٤، وفي سياق إسناده اختلاف، لكن يشهد له حديث أبي هريرة بنحو لفظه، رواه أحمد بسند صحيح ٢/ ٤٤٧، وانظر أيضًا \"سلسلة الأحاديث الضعيفة\" ١/ ٥٨.","vol":"21","page":55},{"text":"حاله، فقال: \"إن صلاته تنهاه يومًا ما\"، فلم يلبث أن تاب وحسن حاله فقال رسول الله - ﷺ -: \"ألم أقل لكم إن صلاته تنهاه يومًا ما\" (١).\nوقال أبو عون: معناه أن الصلاة تنهى صاحبها عن الفحشاء والمنكر ما دام فيها (٢)، وقال أهل المعاني: ينبغي أن تنهاه صلاته (٣) كقوله تعالى: ﴿وَمَنْ دَخَلَهُ كَانَ آمِنًا﴾ (٤).\n﴿وَلَذِكْرُ اللَّهِ﴾ إياكم ﴿أَكْبَرُ﴾ أفضلُ من ذكركم له، وهو قول عبد الله وسلمان (٥) ومجاهد وعطية وعكرمة وسعيد بن جبير ورواية عبد الله بن رُبَيّعة، عن ابن عباس (٦).\nوقد روي ذلك مرفوعًا:\n[٢١٦٥] أخبرنا الحسين بن محمد بن الحسين الدينوري (٧)، أنا أحمد بن محمد بن إسحاق السني (٨)، حدثني أحمد بن علي بن\n_________\n(١) نقل المناوي في \"الفتح السماوي\" ٢/ ٨٩٧ عن الحافظ قوله: لم أجده، قال الولي العراقي، لم أقف عليه، وقال العراقي في \"تخريج الأحاديث والآثار\" ٣/ ٤٦: غريب.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٥٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٣٠٦٦/ ٩ مطولًا.\n(٣) لم أقف عليه.\n(٤) آل عمران: ٩٧.\n(٥) من (س)، (ح)، وفي الأصل: سليمان، خطأ، وهو سلمان الفارسي.\n(٦) أخرجه الطبري في \"جامع البيان\" عن ابن عباس ٢٠/ ١٥٦ عن ابن عباس.\n(٧) ابن فنجويه. ثقة صدوق كثير رواية المناكير.\n(٨) الهاشمي الجعفري، الحافظ، الثقة.","vol":"21","page":56},{"text":"الحسن (١) (٢)، نا إبراهيم بن أبي داود البرلُّسي (٣)، نا اللهبي (٤)، نا صالح بن عبد الله بن أبي فروة (٥) (٦)، عن إسماعيل بن إبراهيم بن عقبة (٧)، عن عمه موسى بن عقبة (٨)، عن نافع (٩)، عن ابن عمر، أن النبي -ﷺ- قال في قول الله -﷿-: ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ قال: \"ذِكْرُ الله إياكم أكبر من ذكركم إياه\" (١٠).\n_________\n(١) في (س): الحسين.\n(٢) لم أميزه.\n(٣) إبراهيم بن أبي داود البرلسي، الإمام الحافظ المتقن. سمع من: آدم بن أبي إياس وسعيد بن أبي مريم وأبي مسهر الدمشقي وغيرهم. سمع منه: الطحاوي وابن صاعد وابن جوصا وأبو العباس الأصلح وغيرهم. \"سير أعلام النبلاء\" للذهبي ٢٤/ ١١٩.\n(٤) لم أجده.\n(٥) في الأصل: مرة، وقد ورد خطأ في (ح) هكذا: أبو الحسين عبد الله، واختلطت بعض الأسماء في (س).\n(٦) أبو عروة الأموي، وثقه ابن معين، روى عن: عامر بن سعد بن أبي وقاص. روى عنه: الزهري. \"تهذيب الكمال\" ١٣/ ٦٥، \"تقريب التهذيب\" (٢٨٧٣).\n(٧) إسماعيل بن إبراهيم بن عقبة الأسدي، ثقة، تُكلم فيه بلا حجة، روى عن: ابن شهاب الزهري وأبي الزبير وموسى بن عقبة ونافع مولى ابن عمر وغيرهم.\nوروى عنه: إسماعيل بن أبي أويس وعبد الرحمن بن مهدي وغيرهم. \"تهذيب الكمال\" ٣/ ١٧، \"تقريب التهذيب\" (٤١٤).\n(٨) موسى بن عقبة بن أبي عياش، ثقة، فقيه، إمام في المغازي.\n(٩) نافع، أبو عبد الله المدني، ثقة، ثبت، فقيه، مشهور.\n(١٠) [٢١٦٥] الحكم على الإسناد:\nفيه الحسين اللهبي وأحمد بن علي بن الحسن لم أجدهما. =","vol":"21","page":57},{"text":"قالت الحكماء: لأن ذكر الله تعالى للعبد على حد الاستغناء وذكر العبد إياه على حد الافتقار؛ ولأن ذكره دائم، وذكر العبد مؤقت؛ ولأن ذكر العبد لجرِّ نفع أو دفع ضر، وذكر الله سبحانه إياه للفضل والكرم (١)، وقال ذو النون: إنك ذكرته بعد أن ذكرك (٢)، وقال ابن عطاء: لأن ذكره تعالى لك بلا علة، وذكرك مشوب بالعلل (٣)، أبو بكر الوراق: لأن (ذكره تعالى للعبد أطلق لسانه بذكره له؛ ولأن) (٤) ذكر العبد مخلوق وذكره غير مخلوق (٥).\nوقال أبو الدرداء وقتادة وابن زيد: معناه ولذكر الله أكبر مما سواه وهو أفضل من كل شيء (٦).\n_________\n= التخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٤٩، وكذلك البغوي في \"معالم التنزيل\" ٦/ ٢٤٦، كلاهما عن موسى بن عقبة به، وكأنهما أخذاه من المصنف، ولم أجده من حديث ابن عمر، وقال ابن كثير في \"تفسير القرآن العظيم\" ١٥/ ٥١٦: وقد رُوي هذا من غير وجه عن ابن عباس، وروي أيضًا عن ابن مسعود، وأبي الدرداء وسلمان الفارسي وغيرهم، واختاره الطبري.\n(١) من (س)، (ح).\n(٢) لم أقف عليه.\n(٣) لم أقف عليه.\n(٤) ما بين القوسين ساقط من (س).\n(٥) لأنه من كلامه، وكلام الله غير مخلوق، كما هي عقيدة أهل السنة والجماعة.\nانظر: \"اعتقاد أئمة الحديث\" للإسماعيلي (٥٧)، \"شرح العقيدة الطحاوية\" لابن أبي العز الحنفي ١/ ١٧٢.\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٢٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٤٩، \"البحر المحيط\" لأبي حيان ٧/ ١٥٠.","vol":"21","page":58},{"text":"[٢١٦٦] أخبرني أبو عبد الله الحسين بن محمد الثقفي بقراءتي عليه (١) (٢) الحافظ، نا أبو حذيفة أحمد بن محمد بن علي (٣)، نا زكريا بن يحيى بن يعقوب المقدسي (٤)، نا عيسى (٥) بن يونس (٦)، قال: حدثنا عبد الوارث بن سعيد (٧) (٨)، عن جويبر (٩)، عن الضحاك (١٠)، عن عبد الله بن مسعود، قال: قال رسول الله - ﷺ - في قوله تعالى: ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ قال: \"ذكر الله على كل حال أحسن وأفضل والذكر أن تذكره عند ما حرم، فتدع ما حرم، وتذكره عندما أحل فتأخذ ما أحل\" (١١).\n_________\n(١) من (ح).\n(٢) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٣) أبو حذيفة، لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) في (ح): يحيى.\n(٦) عيسى بن يونس بن أبي إسحاق السبيعي: ثقة مأمون.\n(٧) في (س): شعبة.\n(٨) ثقة ثبت.\n(٩) جويبر بن سعيد ضعيف جدًا.\n(١٠) الضحاك بن مزاحم صدوق كثير الإرسال.\n(١١) [٢١٦٦] الحكم على الإسناد:\nسنده ضعيف جدًّا، فيه جويبر وزكريا لم أجده وأبو حذيفة لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجد هذا الحديث.","vol":"21","page":59},{"text":"[٢١٦٧] وأخبرني الحسين بن محمد (١)، نا عبيد الله بن محمد بن شنبة (٢)، نا جعفر بن محمد الفريابي (٣)، نا إسحاق بن راهويه (٤)، نا إسحاق بن سليمان الرازي (٥)، قال: سمعت موسى (٦) بن عبيدة الربذي (٧)، يحدث عن أبي عبد الله القراظ (٨)، عن معاذ بن جبل (٩)، قال: بينما نحن مع رسول الله - ﷺ - نسير بالدَّف (١٠) من جُمْدان (١١) إذ استنبه فقال: \"يا معاذ أين السابقون؟ \".\nفقلت: قد مضوا وتخلف ناس، فقال: \"يا معاذ إن السابقين الذين\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو بكر القاضي، إمام حافظ ثقة.\n(٤) الحنظلي، أبو محمد، إمام ثقة، حافظ، مجتهد.\n(٥) أبو يحيى، ثقة، فاضل.\n(٦) في (ح): يحيى.\n(٧) ضعيف.\n(٨) دينار، أبو عبد الله القراظ، ثقة، يرسل.\n(٩) الأنصاري الخزرجي، من أعيان الصحابة.\n(١٠) الدَّفُ: الجَنْبُ من كل شيء.\n\"لسان العرب\" لابن منظور ٩/ ١٠٤، \"معجم البلدان\" لياقوت ٢/ ٤٥٨: أنه موضع في جُمدان من نواحي المدينة من ناحية عسفان.\n(١١) جُمْدان: بالضم ثم السكون هو موضع في طريق مكة والمدينة على جبل، من منازل في أسلم بين قديد وعسفان، ويسمى به موضع آخر أيضًا، ولكن إضافته إلى الدف تحدّد هذا، وقد ذكر ياقوت هنا حديثًا نحوه لأبي هريرة - ﵁ -.\nانظر: \"معجم البلدان\" لياقوت ٢/ ١٩١.","vol":"21","page":60},{"text":"يستهترون (١) بذكر الله، ومن أحبَّ أن يرتع (٢) في رياض الجنة فليكثر ذكر الله تعالى\" (٣).\nقال إسحاق بن سليمان (٤): وسمعت حريز بن عثمان (٥)، يحدث عن أبي بحرية (٦)، عن معاذ بن جبل، قال: ما عمل آدمي عملًا أنجى\n_________\n(١) قال ابن الأثير: المستهترون بذكر الله: يعني الذين أُولِعوا به، يقال: أُهتر فلان بكذا، واستُهتِرَ، فهو مُهْتَز به، ومستهر؛ أي: مولع به لا يتحدث بغيره ولا يفعل غيره.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٤٢ - ٢٤٣، والمستهترون: المولعون بالذكر والتسبيح، \"لسان العرب\" لابن منظور ٥/ ٢٤٩.\n(٢) الرَّتْعُ: الأكل والشرب رغدًا في العيش، والمقصود التنعيم في العيش، والمرتع: المكان الذي فيه الكلأ وما ترتع فيه المواشي، والرَّتع: الاتساع في الخصب، وكل مُخْصبٍ مرتع، وفي الحديث هنا أراد برياض الجنة الذكر وشبه الخوض فيه بالرتع في الخِصْب.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٩٣، \"لسان العرب\" لابن منظور ٨/ ١١٢.\n(٣) [٢١٦٧] الحكم على الإسناد:\nفيه موسى بن عبيدة وهو ضعيف، وفيه ابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ٢٠/ ١٥٧ (٣٢٦)، وانظر \"مجمع الزوائد\" ١٠/ ٧٤.\nوانظر شرحه في \"جامع العلوم والحكم\" لابن رجب ١/ ٤٤٤.\n(٤) ثقة فاضل.\n(٥) الرَّحَبي، ثقة، ثبت.\n(٦) عبد الله بن قيس الكندي، السكوني، التراغمي، حمصي، مشهور بكنيته، مخضرم، ثقة.","vol":"21","page":61},{"text":"له من عذاب الله تعالى من ذكر الله -﷿-: قالوا: ولا الجهاد في سبيل الله؛ قال: لا ولو ضرب بسيفه، قال الله سبحانه: ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ (١).\n[٢١٦٨] وأخبرني الحسين بن محمد (٢)، نا ابن شنبة (٣)، نا جعفر بن محمد الفريابيُّ (٤)، نا يحيى بن عمار المصيصي (٥) (٦)، نا أبو أسامة (٧)، عن عبد الحميد بن جعفر (٨)، عن صالح بن أبي عريب (٩) (١٠)، عن كثير\n_________\n(١) الحكم على الإسناد:\nضعفه المحققون لانقطاعه.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٥/ ٢٣٩ (٢٢٥٧٩)، والطبراني في \"المعجم الكبير\" ٢٠/ ١٦٦ (٣٥٢)، وفي \"المعجم الصغير\" ١/ ١٣٨ (٢٠٩)، وفي \"الدعاء\" (١٨٥٦)، وقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٧٣: رجاله رجال الصحيح، وصحح الدارقطني في \"العلل\" ٦/ ٦٤ وقفه على معاذ.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) إمام حافظ ثقة.\n(٥) في (س): المصفى.\n(٦) لم أجده.\n(٧) حماد بن أسامة القرشي، ثقة ثبت، ربما دلس.\n(٨) عبد الحميد بن جعفر بن عبد الله بن الحكم بن رافع، صدوق، رمي بالقدر، وربما وهم.\n(٩) في النسخ الثلاث بالغين، وهو خطأ، والتصويب من مراجع التخريج.\n(١٠) صالح بن أبي عريب -قليب- ابن حرمل بن كليب الحضرمي الشامي روى عن: خلاد بن السائب، وكثير بن مرة الحضرمي. =","vol":"21","page":62},{"text":"ابن مرة الحضرمي (١)، قال سمعت أبا الدرداء يقول: ألا أخبركم بخير أعمالكم وأحبها إلى مليككم وأتمها في درجاتكم، وخير لكم من أن تغزوا عدوكم فيضرب رقابكم وتضربون رقابهم، وخير من إعطاء الدنانير والدراهم، قالوا: وما هو يا أبا الدرداء؛ قال: ذكر الله -﷿-: ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ (٢).\nوقيل لسلمان: أي: العمل أفضل؟ قال: أما تقرأُ القرآن: ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ لا شيء أفضل من ذكر الله -﷿- (٣).\n[٢١٦٩] وأنبأني عبد الله بن حامد (٤)، أنا محمد بن يعقوب (٥)، نا\n_________\n= روى عنه: الحسن بن ثوبان، وعبد الحميد بن جعفر الأنصاري، والليث بن سعد ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: مقبول.\nينظر: \"الثقات\" ٦/ ٤٥٧، \"تهذيب الكمال\" ١٣/ ٧٢، \"التقريب\" (٢٨٨٠).\n(١) كثير بن مرة الحضرمي الحمصي، ثقة.\n(٢) [٢١٦٨] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل، والمصيصي لم أجده.\nالتخريج:\nأخرجه الترمذي، كتاب الدعوات، باب ما جاء في فضل الذكر، (٣٣٧٧) وابن ماجه، كتاب الأدب، باب فضل الذكر (٣٧٩٥)، والحاكم في \"المستدرك\" ١/ ٦٧٣ (١٨٢٥)، وقال: صحيح الإسناد ولم يخرجاه، وصححه ابن عبد البر في \"التمهيد\" ٦/ ٥٦، وأورده الألباني في \"صحيح الجامع\" (٢٦٢٩)، \"المشكاة\".\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٠/ ١٥٧، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٠، والألوسي في \"روح المعاني\" ٢٠/ ١٦٥.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) أبو العباس الأصم، ثقة.","vol":"21","page":63},{"text":"حميد بن داود (١)، حدثني يزيد بن خالد (٢)، نا عبد الرحمن بن ثابت (٣)، عن أبيه (٤)، عن مكحول (٥)، عن جبير (٦)، عن مالك بن يخامر (٧) (٨)، عن معاذ بن جبل، قال: سألت رسول الله - ﷺ -: أي الأعمال أحب إلى الله؛، قال: \"أن تموت ولسانك رطب من ذكر الله -﷿-\" (٩).\n_________\n(١) لم أجده.\n(٢) يزيد بن خالد بن مرشل القرشي، أبو مسلمة، ثقة.\n(٣) عبد الرحمن بن ثابت بن ثوبان العنسي، الزاهد، صدوق يخطئ، ورمي بالقدر.\n(٤) ثقة.\n(٥) مكحول الشامي، ثقة فقيه، كثير الإرسال، مشهور.\n(٦) جبيربن نفير، ثقة، جليل.\n(٧) في النسخ الثلاث: عامر، وهو خطأ، والصواب: يخامر، كما في مراجع التخريج.\n(٨) مالك بن يخامر -ويقال: ابن أخامر- السكسكي الألهاني الحمصي، يقال: له صحبة.\nروى عن: معاذ بن جبل، وعبد الرحمن بن عوف، وعبد الله بن عمرو.\nروى عنه: جبير بن نفير، وابنه عبد الله، وابنه عبد الرحمن ذكره ابن حبان في \"الثقات\" وقال ابن حجر: مخضرم. مات سنة (٧٠ هـ).\nينظر \"الثقات\" ٥/ ٣٨٣، \"تهذيب الكمال\" ٢٧/ ١٦٦، \"التقريب\" (٦٤٥٦).\n(٩) [٢١٦٩] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وحميد لم أجده.\nالتخريج:\nأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٩٩ (٨١٨)، والطبراني في \"المعجم الكبير\" ٢٠/ ٩٣ (١٨١)، وانظر \"مجمع الزوائد\" ١٠/ ٧٤.","vol":"21","page":64},{"text":"[٢١٧٠] وأنبأني عبد الله بن حامد (١)، أنا إسماعيل بن إبراهيم (٢)، نا سلمة بن محمد بن أحمد بن مجاشع الباهلي (٣)، نا خالد بن يزيد العمري (٤)، نا سفيان الثوري (٥)، عن عطاء بن قرة (٦) (٧)، عن\n_________\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) إسماعيل بن إبراهيم بن إسحاق أبو بشر الخزاز الحواني تفقه على أبي يعلي بن الفراء، وحدث عن أبي طالب العشاري، وحدث عنه: عبد الوهاب بن أحمد بن عبد الوهاب الخزاز.\nولي قضاء حران، لم يذكر بجرح أو تعديل.\nينظر: \"تبصير المنتبه\" ١/ ٣٣٣.\n(٣) سلمة بن محمد بن أحمد -وقيل: ابن أحمد بن محمد- ابن مجاشع.\nأبو محمد -وقيل: أبو أحمد- السمرقندي الباهلي.\nحدث عن: خالد بن يزيد العمري، أحمد بن مقاتل السمرقندي.\nحدث عنه: أبو سعيد عبد الله بن محمد البزاز، والحسين بن أحمد بن صرفة.\nقال الخطيب: يقع في أحاديثه عن خالد بن يزيد المناكير. مات سنة (٢٧٣ هـ).\nانظر: \"الجرح والتعديل\" ٤/ ١٧٢، \"تاريخ بغداد\" ٩/ ١٣٥.\n(٤) خالد بن يزيد، أبو الهيثم العمري المكي، وقيل: أبو الوليد يروي عن: ابن أبي ذئب، وسفيان الثوري، وابن جريج.\nيروى عنه: سلمة بن مجاشع، وهشام بن عمار، وجشون بن محمد الداري كذبه أبو حاتم ويحيى، وزاد أبو حاتم: ذاهب الحديث، وقال ابن حبان: يروي الموضوعات عن الأثبات.\nينظر: \"الجرح والتعديل\" ٣/ ٣٦٠، \"المجروحين\" ١/ ٢٨٠، \"الكامل في ضعفاء الرجال\" ٣/ ٤٣٥، \"ميزان الاعتدال\" ١/ ٩٤٦، \"لسان الميزان\" ٢/ ٣٨٩.\n(٥) ثقة، حافظ إمام حجة.\n(٦) في الأصل: بالفاء، وفي (س): مرة، والصواب بالقاف.\n(٧) عطاء بن قرة السلولي، أبو قرة الدمشقي. =","vol":"21","page":65},{"text":"عبد الله بن ضمرة (١)، عن أبي هريرة، قال: قال رسول الله: \"الدنيا ملعونة ملعون ما فيها إلا ذكر الله -﷿- (٢) أو عالم أو متعلم\" (٣).\nقالت الحكماء: وإنما كان الذكر أفضل الأشياء؛ لأن ثواب الذكرِ الذكرُ (٤)، قال الله -﷿-: ﴿فَاذْكُرُونِي أَذْكُرْكُمْ﴾ (٥) ويؤيد هذا:\n_________\n= روى عن: عبد الله بن ضمرة السلولي، وابن شهاب الزهري، وروى عنه: الثوري وسليمان بن أبي كريمة، وعبد الرحمن الأوزاعي.\nقال ابن المديني: شامي لا أعرفه، وذكره ابن حبان في الثقات.\nروى له الترمذي وابن ماجه، وقال الحافظ: صدوق، مات سنة (١٣٢ هـ). انظر: \"الجرح والتعديل\" ٦/ ٣٣٥، \"الثقات\" لابن حبان ٧/ ٢٥٢، \"تهذيب الكمال\" ٢٠/ ١٠١، \"التقريب\".\n(١) عبد الله بن ضمرة السلولي، وثقه العجلي، وابن حبان. انظر: \"الجرح والتعديل\" ٥/ ٨٨، \"الثقات\" لابن حبان ٥/ ٣٤، \"تهذيب الكمال\" للمزي ١٥/ ١٢٩، \"تقريب التهذيب\" لابن حجر (٣٣٩٦).\n(٢) من (س).\n(٣) [٢١٧٠] الحكم على الإسناد:\nفيه خالد بن يزيد كذبه أبو حاتم وابن معين، وسلمة وقع في أحاديثه عن خالد المناكير، وفيه غير واحد لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الترمذي، كتاب الزهد، باب ما في هوان الدنيا على الله -﷿- (٢٣٢٢)، وقال: حسن غريب، وابن ماجه، كتاب الزهد، باب مثل الدنيا (٤١١٢)، وانظر: \"العلل\" للدارقطني ٥/ ٨٩ (٧٣٥)، وحسنه الألباني في \"صحيح الترغيب والترهيب\" (١٠٦).\n(٤) لم أجده.\n(٥) البقرة: ١٥٢.","vol":"21","page":66},{"text":"[٢١٧١] ما أخبرنا عبد الله بن حامد الوزان (١) أنا مكي بن عبدان (٢)، نا عبد الله بن هاشم (٣)، نا (٤) أبو معاوية (٥)، عن الأعمش (٦)، عن أبي صالح (٧)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"يقول الله -﷿-: أنا عند ظن عبدي وأنا معه حين يذكرني فإن ذكرني في نفسه ذكرته في نفسي، وإن ذكرني في ملأ ذكرته في ملأ خير منهم، وإن اقترب إليَّ شبرًا اقتربت إليه ذراعًا، وإن اقترب إليَّ ذراعًا اقتربت إليه باعًا، ومن أتاني يمشي أتيته هرولة\" (٨).\n[٢١٧٢] وأخبرنا عبد الله (٩)، أنا مكي (١٠)، أنا عبد الله بن\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) المحدث الثقة المتقن.\n(٣) أبو عبد الرحمن الطوسي، ثقة.\n(٤) ساقطة من (ح).\n(٥) محمد بن خازم الضرير، ثقة أحفظ الناس لحديث الأعمش.\n(٦) سليمان بن مهران، ثقة حافظ ورع، لكنه يدلس.\n(٧) ذكوان السمان، ثقة ثبت.\n(٨) [٢١٧١] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nمتفق عليه، أخرجه البخاري، كتاب التوحيد، باب السؤال بأسماء الله تعالى والاستعاذة بها (٦٩٧٠)، ومسلم، كتاب الذكر والدعاء ...، باب الحث على ذكر الله تعالى (٢٦٧٥).\n(٩) ابن حامد الوزان، لم يذكر بجرح أو تعديل.\n(١٠) محدث ثقة متقن.","vol":"21","page":67},{"text":"هاشم (١)، نا عبد الرحمن (٢)، نا سفيان (٣)، عن أبي إسحاق (٤)، عن الأغرّ، أبي مسلم (٥) قال: أشهد على أبي هريرة، وأبي سعيد أنهما شهدا على رسول الله - ﷺ - أنه قال: \"ما من مجلس قوم يذكرون الله -﷿- إلا حفت بهم الملائكة وغشيتهم الرحمة وذكرهم الله فيمن عنده\" (٦).\n[٢١٧٣] وأخبرني ابن فنجويه (٧)، نا ابن شنبة (٨)، نا الفريابي (٩)،\n_________\n(١) ابن حيان العبدي أبو عبد الرحمن الطوسي، ثقة.\n(٢) عبد الرحمن بن مهدي، ثقة ثبت حافظ.\n(٣) سفيان الثوري، ثقة حافظ إمام حجة، أثبت الناس في أبي إسحاق السبيعي.\n(٤) عمرو بن عبد الله بن عبيد، السبيعي، ثقة مكثر عابد، اختلط بأخرة.\n(٥) الأغز، أبو مسلم المديني.\nنزل الكوفة، روى له مسلم وأصحاب السنن، والبخاري في \"الأدب المفرد\"، وثقه العجلي وابن حبان والحافظ.\nانظر: \"الجرح والتعديل\" ٢/ ٣٠٨، \"الثقات\" لابن حبان ٤/ ٥٣، \"تهذيب الكمال\" ٣/ ٣١٧، \"التقريب\" (٥٤٤).\n(٦) [٢١٧٢] الحكم على الإسناد:\nرجاله ثقات، ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه مسلم، كتاب الذكر والدعاء، باب فضل الاجتماع على تلاوة القرآن وعلى الذكر (٢٧٠٠).\n(٧) ثقة صدوق كثير الرواية للمناكير.\n(٨) عبيد الله بن محمد بن شنبة، لم يذكر بجرح أو تعديل.\n(٩) جعفر بن محمد أبو بكر الفريابي، إمام حافظ ثبت.","vol":"21","page":68},{"text":"نا أبو بكر بن أبي شيبة (١)، نا عبيد الله (٢)، عن (٣) إسرائيل (٤)، عن السدي (٥)، عن أبي مالك (٦) ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ قال: ذكر الله العبد في الصلاة أكبر من الصلاة (٧).\nوقال أبو عون معناه: الصلاة التي أنت فيها وذكر الله فيها أكبر مما نهتك عنه الصلاة من الفحشاء والمنكر (٨)، وقال ابن عطاء: ﴿وَلَذِكْرُ اللَّهِ أَكْبَرُ﴾ من أن تبقى معه بالمعصية (٩)، ﴿وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ﴾.\n\n<span data-type=\"title\" id=toc-3778>٤٦ </span>- قوله -﷿-: ﴿وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ﴾\nالجدال: فتل الخصم عن مذهبه بطريق الحجاج فيه فأصله شدة الفتل (١٠) ومنه قيل للصقر: أجدل لشدة فتل بدنه وقوة خلقه، وقيل:\n_________\n(١) عبد الله بن محمد بن أبي شيبة، ثقة، حافظ، صاحب تصانيف.\n(٢) عبيد الله بن موسى بن باذام العبسي، ثقة كان يتشيع.\n(٣) في (س) زيادة: واو، وهو خطأ.\n(٤) إسرائيل بن يونس بن أبي إسحاق السبيعي الهمداني، ثقة.\n(٥) إسماعيل بن عبد الرحمن بن أبي كريمة السدي، صدوق يهم ورمي بالتشيع.\n(٦) غزوان الغفاري، أبو مالك الكوفي، ثقة.\n(٧) [٢١٧٣] الحكم على الإسناد:\nفيه السدي صدوق يهم، وابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٠/ ١٥٨، بسند ضعيف، فيه سفيان بن وكيع، والسدي، ولم أجد له متابعًا.\n(٨) لم أجده.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٤٧.\n(١٠) في (ح): الفصل، خطأ.","vol":"21","page":69},{"text":"الجدال: من الجدالة وهو أن يَرومَ كل واحد من الخصمين قهر صاحبه وصرعه على الجدالة وهي الأرض (١).\n﴿إِلَّا بِالَّتِي هِيَ أَحْسَنُ﴾ (٢) أي: ألطف وأرق وهو الجميل من القول والدعاء إلى الله تعالى والتنبيه على آيات الله وحججه.\n﴿إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ﴾.\nقال مجاهد: يعني: إن قالوا شرًّا فقولوا خيرًا (٣) ﴿إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ﴾ أي: أبوا أن يعطوا الجزية ونصبوا الحرب فأولئك انتصروا منهم وجادلوهم بالسيف حتى يسلموا أو يقروا بالجزية، وقال سعيد ابن جبير: هم أهل الحرب لا عهد لهم فجادلوهم بالسيف (٤)، ابن زيد: ﴿إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ﴾ بالإقامة على الكفر بعد قيام الحجة عليهم (٥).\n_________\n(١) قال الراغب الأصفهاني في \"مفردات ألفاظ القرآن\" (٨٩ - ٩٠): الجدال المفاوضة على سبيل المنازعة والمُغالبة، وأصله من جدلتُ الحبل أي: أحكمت فتله، ومنه الجديل، وجدلت البناء أحكمته ودرعٌ مجدولة، والأجدلُ الصقر المحكم البنية، والمجدل القصر المحكم البناء ومنه الجدال فكأن المتجادلين يفتل كل واحدٍ الآخر عن رأيه، وقيل: الأصل في الجدال الصراع وإسقاط الإنسان صاحبه على الجدالة وهي الأرض الصلبة. وذكر نحوه ابن منظور في \"لسان العرب\" (١٠٤ - ١٠٥).\n(٢) في هامش (س) ورد التالي: بالتي بالطريقة التي هي أحسن كالدعوة إلى الإسلام وبيان الحجج ثم أخذ الجزية ثم السيف وقيل نسخ بالسيف.\n(٣) أخرجه مجاهد في \"تفسيره\" ٢/ ٤٩٦.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٣/ ٢٤٧.\n(٥) انظر: \"روح المعاني\" للألوسي ٤/ ٢١.","vol":"21","page":70},{"text":"ومجاز الآية: إلا الذين ظلموكم؛ لأن جميعهم ظالم، وقال قتادة ومقاتل (١): هذِه الآية منسوخة بقوله تعالى: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ ...﴾ الآية (٢)، ﴿وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ﴾.\n[٢١٧٤] أخبرنا محمد بن عبد الله بن حمدون (٣)، أنا أحمد بن محمد بن الحسن (٤)، نا محمد بن يحيى (٥)، نا عبد الرزاق (٦)، عن معمر (٧)، عن الزهري (٨)، قال: أخبرني ابن أبي نملة الأنصاري واسمه نملة (٩)، أن أبا نملة (١٠) أخبره أنه: بينا هو عند رسول الله - ﷺ - جالس جاءه رجل من اليهود ومرّ بجنازة، فقال: يا محمد هل\n_________\n(١) انظر: \"تفسيره\" ٣/ ٣٨٥.\n(٢) التوبة: ٢٩.\n(٣) أبو سعيد النيسابوري، العالم الزاهد الصالح، لم يذكر بجرح أو تعديل.\n(٤) أبو حامد ابن الشرقي، ثقة مأمون.\n(٥) محمد بن يحيى بن عبد الله بن خالد الذهلي، ثقة حافظ جليل.\n(٦) ابن همام الصنعاني، ثقة حافظ مصنف، عمي في آخر عمره فتغير وكان يتشيع.\n(٧) معمر بن راشد، ثقة ثبت فاضل.\n(٨) محمد بن مسلم بن شهاب، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٩) نملة بن أبي نملة الأنصاري، المدني، من كبار التابعين، روى له أبو داود، وذكره ابن حبان في \"ثقاته\" وقال الحافظ: مقبول. انظر: \"الثقات\" لابن حبان ٥/ ٤٨٥، \"تهذيب الكمال\" ٢١/ ٣٥، \"التقريب\" (٧١٨٩).\n(١٠) أبو نملة الأنصاري، صحابي جليل، قيل: اسمه عمار، وقيل: عمرو، وقيل: عمارة، شهد أحدًا والخندق والمشاهد كلها مع رسول الله -ﷺ- وتوفي في خلافة عبد الملك بن مروان. انظر \"الاستيعاب\" لابن عبد البر ٤/ ٣٣٥، \"أسد الغابة\" لابن الأثير ٦/ ٣١٥، \"الإصابة\" لابن حج ٧/ ٣٤١.","vol":"21","page":71},{"text":"تتكلم هذِه الجنازة؟ فقال رسول الله - ﷺ -: \"الله أعلم\"، فقال اليهودي: إنها تتكلم، فقال رسول الله - ﷺ -: \"ما حدثكم أهل الكتاب فلا تصدقوه ولا تكذبوه وقولوا آمنا بالله وكتبه ورسله، فإن كان باطلًا لم تصدقوه وإن كان حقًا لم تكذبوه\" (١).\nوروى أبو سلمة، عن أبي هريرة قال: كان أهل الكتاب يقرؤون التوراة بالعبرانية، فيفسرونها بالعربية لأهل الإسلام فقال رسول الله - ﷺ -: \"لا تصدقوا أهل الكتاب ولا تكذبوهم\" ﴿وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ﴾ الآية (٢).\nوروى سفيان (٣)، ومسعر (٤)، عن سعد بن إبراهيم (٥)، عن عطاء ابن يسار (٦)، قال: بينما رجل من أهل الكتاب يحدث أصحابه وهم\n_________\n(١) [٢١٧٤] الحكم على الإسناد:\nفيه نملة مقبول، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه أبو داود، كتاب العلم، باب رواية حديث أهل الكتاب (٣٦٤٤)، وأحمد في \"المسند\" ٤/ ١٣٦ (١٧٢٢٥)، وحسنه المحققون، وذكروا له شواهد، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ١٥١ (٦٢٥٧)، والحديث ضعفه ابن القطان بنملة هذا كما في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٤٧، وروي من وجه آخر عند الطبراني في \"مسند الشاميين\" ٣/ ٤٨ (١٧٨٤)، وضعفه بالحارث بن عبيدة، ولعله حسن بمجموع طرقه.\n(٢) أخرجه البخاري، كتاب التفسير، باب قولوا آمنا بالله وما أنزل إلينا (٤٢١٥).\n(٣) سفيان الثوري، ثقة حافظ، فقيه عابد، إمام حجة، وكان ربما دلس.\n(٤) مِسْعَر بن كدام، ثقة، ثبت.\n(٥) سعد بن إبراهيم بن عبد الرحمن بن عوف، ثقة، فاضل عابد.\n(٦) عطاء بن يسار الهلالي، ثقة.","vol":"21","page":72},{"text":"يسبِّحون كلما ذكر شيئًا من أمرهم، قال: فأتوا رسول الله - ﷺ - فأخبروه فقال: \"لا تصدقوهم ولا تكذبوهم\" ﴿وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ﴾ (١).\n\n<span data-type=\"title\" id=toc-3779>٤٧ </span>- ﴿وَكَذَلِكَ أَنْزَلْنَا إِلَيْكَ الْكِتَابَ﴾\nأي: وكما أنزلنا الكتاب عليهم أنزلنا أيضًا إليك الكتاب ﴿فَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ﴾ يعني: مؤمني أهل الكتاب عبد الله ابن سلام وأصحابه.\n﴿وَمِنْ هَؤُلَاءِ﴾ يعني: أهل مكة ﴿مَنْ يُؤْمِنُ بِهِ﴾ وهم مؤمنو أهل مكة، وقال محمد بن جرير: فالذين أتيناهم الكتاب ممن كان قبلك يؤمنون به، ومن هؤلاء الذين بين ظَهْرَانَيْكَ اليوم من يُؤْمنُ به (٢) ﴿مَنْ يُؤْمِنُ بِهِ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُونَ﴾ قال قتادة: إنما يكون الجحد بعد المعرفة (٣).\n_________\n(١) الحكم على الإسناد:\nمرسل ورجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٣/ ٢١ بسياق مختلف وأن المحدثين كانوا الصحابة ولم يذكر التسبيح، وهو مرسل صحيح.\n(٢) كعبد الله بن سلام، ومن آمن برسوله من بني إسرائيل. انظر: \"جامع البيان\" للطبري ٢٢/ ٦٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٤/ ٢١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٧٠، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٤٩ جميعهم عن قتادة.","vol":"21","page":73},{"text":"<span data-type=\"title\" id=toc-3780>٤٨ </span>- قوله تعالى: ﴿وَمَا كُنْتَ تَتْلُو﴾\nيا محمد ﴿مِنْ قَبْلِهِ﴾ أي: من قبل هذا الكتاب الذي أنزلناه عليك ﴿مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ إِذًا لَارْتَابَ الْمُبْطِلُونَ﴾ يعني: ولو كنت تكتب أو تقرأ الكتب قبل الوحي إذا لشك المبطلون -أي: المشركون- من أهل مكة، وقالوا: هذا شيء تعلمه وكتبه محمد قاله قتادة (١)، ﴿الْمُبْطِلُونَ﴾ هم اليهود (٢).\nومعنى الآية: إذًا لشكوا فيك واتهموك يا محمد، وقالوا: إن الذي نجد نعته في التوراة هو أمي لا يقرأ ولا يكتب.\n\n<span data-type=\"title\" id=toc-3781>٤٩ </span>- قوله تعالى: ﴿بَلْ هُوَ﴾\nيعني: القرآن ﴿آيَاتٌ بَيِّنَاتٌ﴾ عن الحسن (٣).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" عن قتادة ٢١/ ٥، وفي (س) زيادة هنا بعدها وهي: وقال قتادة، وفي (ح) قال: وقال مقاتل، وقد نسب إليهما كما سيأتي.\n(٢) نسبه البغوي في \"معالم التنزيل\" ٦/ ٢٤٩ لمقاتل، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٢ نسبه لقتادة.\n(٣) سقطت من (ح)، والأثر أخرجه بتمامه عبد الرزاق الصنعاني في \"تفسيره\" ٣/ ٩٩، والطبري في \"جامع البيان\" ٢١/ ٦ بلفظ: القرآن آيات بينات في صدور الذين أُوتوا العلم، يعني المؤمنين، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٧٧، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٥٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٥٤، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٥٢٠ - ٥٢١ ونسبوه للحسن، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٦٢ لابن المنذر عن الحسن، وذكره الشوكاني في \"فتح القدير\" ٤/ ٢٥٧، والألوسي في \"روح المعاني\" ٢٠/ ٣٢٢ ولم ينسباه، وقال الخطيب في \"معجم القراءات\" ٧/ ١١٧: ويؤيد هذا المعنى قراءة ابن مسعود (بل هي آيات) أي: الصحف، =","vol":"21","page":74},{"text":"قال ابن عباس وقتادة: بل هو يعني: محمدًا -﵇- والعلم بأنه أمي ﴿آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ﴾ (١) يعني: في صدور أهل العلم من أهل الكتاب يجدونها في كتبهم (٢)، ودليل هذا التأويل قراءة ابن مسعود وابن السميفع ﴿بَلْ هُوَ آيَاتٌ﴾ (٣)، ﴿وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3782>٥٠ </span>- قوله -﷿-: ﴿وَقَالُوا لَوْلَا أُنْزِلَ عَلَيْهِ آيَاتٌ مِنْ رَبِّهِ﴾\nكما أنزل على الأنبياء قبلك، قرأ ابن كثير والأعمش وحمزة\n_________\n= واستدل أبو حيان بهذِه القراءة على أن المراد بقراءة الجماعة (بل هو) القرآن، واختاره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٥٢١.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٩٩، والطبري في \"جامع البيان\" ٥/ ٢١، واختاره، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٧٧، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٥٤، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٥٢١، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٦٢ لابن المنذر، وذكره الشوكاني في \"فتح القدير\" ٤/ ٢٥٧، والألوسي في \"روح المعاني\" ٢٠/ ٣٢٢ جميعهم عن قتادة، ولم يُنسب لابن عباس.\n(٢) ويؤيده قراءة من قرأ (بل هو آية بينة) على الإفراد.\n(٣) الصواب (هذا)، لأن قراءة ابن مسعود وابن السميفع (بل هذا آيات بينات)، قال القرطبي في \"الجامع لأحكام القرآن \": (وكان -﵇- آيات لا آية واحدة؛ لأنه دلّ على أشياء كثيرة من أمر الدين، فلهذا قال: بل هو آيات بينات)، وقال الشوكاني في \"فتح القدير\": لا دليل في هذِه القراءة على ذلك؛ لأن الإشارة يجوز أن تكون إلى القرآن كما جاز أن تكون إلى النبي بل رجوعها إلى القرآن أظهر لعدم أحتياج ذلك إلى التأويل ...، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣٥٤، \"البحر المحيط\" لأبي حيان ٧/ ١٥١، \"فتح القدير\" للمناوي ٤/ ٢٥٧، \"معجم القراءات\" للخطيب ٧/ ١٧٧.","vol":"21","page":75},{"text":"والكسائي وخلف وأيوب وعاصم برواية أبي بكر (١) (آية) على الواحد (٢)، الباقون (٣): ﴿آيَاتٌ﴾ بالجمع (٤)، واختاره أبو عبيد لقوله تعالى: ﴿إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ﴾ إذا شاء أرسلها وليست عندي ولا بيدي، ﴿وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ﴾.\n\n<span data-type=\"title\" id=toc-3783>٥١ </span>- قوله تعالى: ﴿أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ إِنَّ فِي ذَلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ (٥١)﴾ (٥)\nهذا جواب لقولهم: ﴿لَوْلَا أُنْزِلَ عَلَيْهِ آيَاتٌ مِنْ رَبِّهِ﴾.\nوروى حجاج (٦)، عن ابن جريج (٧)، عن عمرو بن دينار (٨)، عن\n_________\n(١) زيادة من (س)، (ح) على الصواب، ولم تثبت في الأصل.\n(٢) على إرادة الجنس.\n(٣) وهم نافع وابن عامر وأبو عمرو وحفص عن عاصم وأبو جعفر ويعقوب.\n(٤) القراءتان متواترتان، قال الشاطبي ﵀:\n... ... ... ... ... ... ... ... ... . وَمُوَحِّدٌ ... هُنا آيةٌ منْ رَبِّه صُحْبَةٌ دلا\nانظر: \"السبعة\" لابن مجاهد (٥٥١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٠، \"التيسير\" للداني (١٧٤)، \"الإقناع\" لابن الباذش (١٤٢)، \"البحر المحيط\" لأبي حيان ٧/ ١٥٦، \"الحجة\" لابن زنجلة (٥٥٢)، \"معجم القراءات\" للخطيب ٧/ ١١٨.\n(٥) في هامش (س) ورد التالي: يؤمنون أي: يصدقون القرآن، فقال كعب بن الأشرف: وقد كان قدم مكة من يشهد لك أنك رسول. أبو الليث.\nانظر: \"تفسير بحر العلوم\" للسمرقندي ٣/ ٣٨.\n(٦) حجاج بن محمد المصيصي، ثقة ثبت، اختلط في آخر عمره لما قدم بغداد.\n(٧) عبد الملك بن عبد العزيز، ثقة فقيه فاضل وكان يدلس ويرسل.\n(٨) عمرو بن دينار المكي، أبو محمد الأثرم، الجمحي مولاهم، ثقة، ثبت.","vol":"21","page":76},{"text":"يحيى بن جعدة (١): أنّ ناسًا من المسلمين أتوا رسول الله - ﷺ - بكتب (٢) قد كتبوها فيها بعض ما يقول اليهود فلما نظر فيها ألقاها ثم قال -﵇-: \"كفى بها حماقة قوم -أو: ضلالة قوم- أن يرغبوا عما جاءهم به نبيهم إلى ما جاء به غير نبيهم إلى قوم غيرهم\" فنزلت ﴿أَوَلَمْ يَكْفِهِمْ﴾ .. الآية (٣).\n\n<span data-type=\"title\" id=toc-3784>٥٢ </span>- قوله تعالى: ﴿قُلْ كَفَى بِاللَّهِ بَيْنِي وَبَيْنَكُمْ شَهِيدًا﴾\nأني رسوله، وهذا القرآن كتابه ﴿يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَالَّذِينَ آمَنُوا بِالْبَاطِلِ وَكَفَرُوا بِاللَّهِ أُولَئِكَ هُمُ الْخَاسِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3785>٥٣ </span>- قوله تعالى: ﴿وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ﴾\nنزلت في النضر بن الحارث (٤) حين قال: ﴿فَأَمْطِرْ عَلَيْنَا حِجَارَةً\n_________\n(١) يحيى بن جعدة بن هبيرة بن أبي وهب المخزومي، ثقة.\n(٢) ووردت في مصادر التخريج بلفظ: بكتف، والكتف عظم عريض يكون في أصل كتف الحيوان من الناس والدواب، كانوا يكتبون فيه لقلة القراطيس عندهم. \"لسان العرب\" لابن منظور ٩/ ٢٩٤ (كتف).\n(٣) الحكم على الإسناد:\nمرسل ورجاله ثقات.\nالتخريج:\nأخرجه الدارمي في \"سننه\" (٤٩٥)، وأبو داود في \"المراسيل\" (٤٥٤)، والطبري في \"جامع البيان\" ٢/ ٧١، والإسماعيلي في \"معجم الشيوخ\" ٣/ ٧٧٢، والخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٥٤٤، \"جامع بيان العلم\" للخطيب ٢/ ٨٠٠، وهو مرسل صحيح، والمرفوع حسن من مسند أبي هريرة كما عند الإسماعيلي وغيره.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٥١، \"الكشاف\" للزمخشري ٧/ ٢٠٩، =","vol":"21","page":77},{"text":"مِنَ السَّمَاءِ﴾ (١) وقال: ﴿عَجِّلْ لَنَا قِطَّنَا﴾ (٢).\n﴿وَلَوْلَا أَجَلٌ مُسَمًّى﴾ في نزول العذاب، وقال ابن عباس: يعني: ما وعدتك ألَّا أعذب قومك ولا أستأصلهم وأؤخر عذابهم إلى يوم القيامة (٣)، بيانه قوله تعالى: ﴿السَّاعَةُ مَوْعِدُهُمْ﴾ (٤) الآية، وقال الضحاك: يعني مدة أعمارهم في الدنيا (٥)، وقيل: يوم بدر (٦).\n_________\n= \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣٥٦، \"البحر المحيط\" لأبي حيان ٧/ ١٥٢ ولم ينسبوه، والصواب أنها نزلت في ناس من جهلة هذِه الأمة كما أخرجه الطبري في \"جامع البيان\" ٨/ ٢١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٧٤ عن قتادة.\n(١) الأنفال: ٣٢، وأخرج البخاري، كتاب التفسير، باب وما كان الله ليعذبهم وأنت فيهم وما كان معذبهم وهم يستغفرون (٤٦٤٨)، من حديث أنس بن مالك قال: قال أبو جهل بن هشام اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم ... الخ.\n(٢) ص: ١٦.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٥١ بلفظ: (أني لا) بدل (إلا)، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٥٦ جميعهم عن ابن عباس.\n(٤) القمر: ٤٦.\n(٥) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٢٣ بلفظ: الآجال، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٥٦، والشوكاني في \"فتح القدير\" ٤/ ٢٥٨ بلفظ: الأجل مدة أعمارهم.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٥٦، وأبو حيان في \"البحر المحيط\" ٧/ ١٥٢، والشوكاني في \"فتح القدير\" ٤/ ٢٥٨ مطولًا، والألوسي في \"روح المعاني\" (١٢٥) ولم ينسبوه جميعًا.","vol":"21","page":78},{"text":"﴿لَجَاءَهُمُ الْعَذَابُ وَلَيَأْتِيَنَّهُمْ بَغْتَةً﴾ يعني: العذاب ﴿وَهُمْ لَا يَشْعُرُونَ﴾ (١).\n\n<span data-type=\"title\" id=toc-3786>٥٤ </span>- ﴿يَسْتَعْجِلُونَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ (٥٤)﴾\n(لا يبقى منهم أحد إلا دخلها، وقيل: هو متصل بقوله تعالى: (٢).\n\n<span data-type=\"title\" id=toc-3787>٥٥ </span>- ﴿يَوْمَ يَغْشَاهُمُ﴾\nأي: يصيبهم (٣) ﴿الْعَذَابُ مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ﴾ يعني: إذا غشيهم العذاب أحاطت بهم جهنم.\n﴿وَيَقُولُ﴾ بالياء كوفي ونافع وأيوب (٤)، وغيرهم (٥): بالنون (٦) ﴿ذُوقُوا مَا كُنْتُمْ تَعْمَلُونَ﴾.\n* * *\n_________\n(١) في (ح) زيادة: وقيل الأجل بغتة.\n(٢) ما بين القوسين ساقط من (س).\n(٣) ليست في (ح).\n(٤) وخلف والأعمش وابن مسعود، وهي اختيار أبي عبيد، ويقصد المصنف: بكوفي، حمزة والكسائي وعاصم.\n(٥) وهم ابن كثير وأبو عمرو وابن عامر ويعقوب وأبو جعفر.\n(٦) والقراءتان متواترتان، قال الشاطبي ﵀: (وفي وَنَقُولُ اليَاءُ حِصْنٌ)، وقال الطبري: والقراءة التي هي القراءة عندنا بالياء لإجماع الحجة من القراء عليها. انظر: \"جامع البيان\" للطبري ٢١/ ٨، \"السبعة\" لابن مجاهد (٥٠١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٠، \"التيسير\" للداني (١٧٤)، \"الإقناع\" لابن الباذش (١٤٢)، \"البحر المحيط\" لأبي حيان ٧/ ١٥٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٣، \"الحجة\" لابن زنجلة (٥٥٣)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥١، \"معجم القراءات\" للخطيب ٧/ ١٢٢.","vol":"21","page":79},{"text":"<span data-type=\"title\" id=toc-3788>٥٦ </span>- قوله تعالى: ﴿يَاعِبَادِيَ الَّذِينَ آمَنُوا﴾\nبإرسال (١) الياء عراقي (٢) غير عاصم، الباقون (٣): بفتحها (٤)، ﴿إِنَّ أَرْضِي وَاسِعَةٌ﴾ مفتوحة الياء ابن عامر، غيره: ساكنة (٥) ﴿وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ﴾ توحدوني من غير طاعة مخلوق في معصيتي.\nقال سعيد بن جبير: إذا عمل في أرض بالمعاصي، فاخرجوا منها فإن أرضي واسعة فهاجروا وجاهدوا (٦)، (وقال عطاء: إذا أُمرتم\n_________\n(١) أي: بإسكان الياء ﴿يَاعِبَادِيَ الَّذِينَ﴾\n(٢) في (س): كوفي، وفيه قصور لعدم دخول البصري، لكن من أسكن الياء هم: حمزة والكسائي وأو عمرو ويعقوب وخلف وابن محيصن والأعمش.\n(٣) وهم عاصم وأبو جعفر ونافع وابن كثير وابن عامر وابن محيصن بخلف عنه.\n(٤) هذان الوجهان في حالة الوصل فقط، ومن وقف فبالإثبات، قال الأصبهاني: وكلهم يقفون بإثبات الياء من فتح ومن لم يفتح؛ لأنها مثبتة في جميع المصاحف، وهي متواترة.\nانظر: \"السبعة\" لابن مجاهد (٥٠٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨١، \"التيسير\" للداني (١٧٤)، \"الإقناع\" لابن الباذش (١٤٢)، ولم ترد في \"البحر المحيط\"، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٢، \"الحجة\" لابن زنجلة (٥٥٣)، \"معجم القراءات\" للخطيب ٧/ ١٢٢.\n(٥) القراءة متواترة، وهي من ياءات الإضافة هي والتي قبلها كما أشار إلى ذلك الشاطبي ﵀ حيث قال: وربي عبادي أرضي إليا بها انجلا، في قوله تعالى: ﴿مُهَاجِرٌ إِلَى رَبِّي إِنَّهُ﴾ و﴿يَاعِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ﴾، وانظر المراجع السابقة.\n(٦) أخرجه الطبري عن سعيد بن جبير بلفظ: إذا عمل فيها بالمعاصي فاخرج منها، وروي من عدة طرق ٢١/ ٩، وأخرجه ابن سعد في \"الطبقات الكبرى\" ٦/ ٦٢٦ =","vol":"21","page":80},{"text":"بالمعاصي فاهربوا منها فإن أرضي واسعة (١)، وقال مجاهد: إن أرضي واسعة فهاجروا وجاهدوا) (٢) (٣).\nوقال مقاتل والكلبي؛ نزلت في المستضعفين من المؤمنين الذين كانوا بمكة لا يقدرون على إظهار الإيمان وعبادة الرحمن، يحثهم على الهجرة ويقول لهم: إن أرضي المدينة (٤) واسعة آمنة (٥)، وقال\n_________\n= من طريق الأعمش عن سعيد بن جبير، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٧٥، والبيهقي في \"شعب الإيمان\" ٧/ ٧١٨ من طريق الأعمش عن ربيع بن أبي راشد، عن سعيد بن جبير، فزاد ربيعًا في سنده، ومن طريق ربيع هذا أخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٩٩، وابن أبي شيبة في \"المصنف\" ١٣/ ٥٤٠، ومن طريقه أبو نعيم في \"حلية الأولياء\" ٤/ ٢٨٤، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٦٧ إلى الفريابي، ونسبه لسعيد أيضًا البغوي في \"معالم التنزيل\" ٦/ ٢٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٥٧ - ٣٥٨، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٤، وأبو حيان \"البحر المحيط\" ٧/ ١٥٣.\n(١) ذكره عنه الألوسي في \"روح المعاني\" ٢١/ ١٠، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٧٥، والطبري في \"جامع البيان\" ٢١/ ٩، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٥١، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٦٧ إلى ابن أبي الدنيا في \"العزلة\"، وجميعهم نسبوه لعطاء.\n(٢) انظر: \"تفسير مجاهد\" ٣/ ٥٣٦، وأحرجه الطبري في \"جامع البيان\" عنه ٢١/ ٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٧٦، نسبه له البغوي في \"معالم التنزيل\" ٦/ ٢٥١، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٦٨ إلى الفريابي.\n(٣) ما بين القوسين من (س)، (ح).\n(٤) ليست في (س).\n(٥) انظر: \"تفسير مقاتل\" ٣/ ٣٨٨، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٥١، =","vol":"21","page":81},{"text":"مُطَرف بن عبد الله بن الشخير: ﴿أَرْضِي وَاسِعَةٌ﴾: رزقي لكم واسع (١)، أُخرج من الأرض التي تكون بها (٢).\n[٢١٧٥] أخبرنا عبد الله بن حامد الوزان (٣)، أنا أحمد بن محمد ابن شاذان (٤)، نا جيعويه بن محمد (٥)، نا صالح بن محمد (٦)، عن سليمان (٧)، عن عباد بن منصور الناجي (٨)، عن الحسن (٩)، قال: قال رسول الله - ﷺ -: \"من فرَّ بدينه من أرض إلى أرض وإن كان\n_________\n= والزمخشري في \"الكشاف\" ٣/ ٢٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٣٥٧/ ١٣، ونسباه لمقاتل والكلبي، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٤، وابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٥٢٥ ولم ينسباه.\n(١) أخرجه الطبري في \"جامع البيان\" ٢١/ ٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٧٦، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٥٢، وزاد (فاخرجوا)، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٤ بلفظ: عدة بسعة الرزق في جميع الرزق، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٥٨، وأبو حيان في \"البحر المحيط\" ٧/ ١٥٣، والشوكاني في \"فتح القدير\" ٤/ ٢٦٠ بلفظ: إن رحمتي واسعة ورزقي لكم واسع فابتغوا في الأرض، وذكره الألوسي في \"روح المعاني\" ٢١/ ٩ - ١٠ جميعهم عن مطرف.\n(٢) والجزء الأخير هذا لم أجده عند غير المصنف.\n(٣) عبد الله الوزان، لم يذكر بجرح أو تعديل.\n(٤) البلخي، لم أجده.\n(٥) جيعويه بن محمد الترمذي، لم أجده.\n(٦) صالح بن محمد الترمذي، متهم ساقط.\n(٧) ابن عمرو النخعي، أبو داود الكوفي، كذاب.\n(٨) أبو سلمة البصري، صدوق، رمي بالقدر، وكان يدلس، وتغير بأخرة.\n(٩) الحسن البصري، ثقة فقيه فاضل، كان يرسل كثيرًا ويدلس. =","vol":"21","page":82},{"text":"شبرًا من الأرض استوجب الجنة وكان رفيق إبراهيم -﵇- ومحمد -ﷺ\".\n\n<span data-type=\"title\" id=toc-3789>٥٧ </span>- ﴿كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ثُمَّ إِلَيْنَا تُرْجَعُونَ (٥٧)﴾\nقرأ أبو بكر بالياء (١) فلا تقيموا بدار المشركين.\n\n<span data-type=\"title\" id=toc-3790>٥٨ </span>- قوله تعالى: ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا﴾ (٢)\n_________\n= [٢١٧٥] الحكم على الإسناد:\nمرسل وفيه صالح بن محمد الترمذي، متهم ساقط، وسليمان بن عمرو كذاب، وعباد بن منصور الناجي مدلس وقد عنعن.\nالتخريج:\nلم أجده، ولم ينسبه الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ١/ ٣٥١ لغير المصنف.\n(١) ﴿يُرْجَعُونَ﴾ وهذِه الجملة ليست في (ح) ولا (س)، والقراءة متواترة، قال الشاطبي ﵀:\n... ... ... ... ... ويُرْجَعُونَ ... صَفْوٌ وَحَرْفُ الرّومِ صَافيهِ حُلِّلَا\nوالشاهد هنا أن المشار إليهم بصاد (صفو) وهو أبو بكر شعبة قرأ هنا بياء الغيب والباقين بالتاء، وأن المشار إليهم بالصاد والحاء في قوله (صافيه حللا) وهما شعبة وأبو عمرو قرءا في الروم ﴿ثُمَّ إِلَيْهِ تُرْجَعُونَ﴾ [الروم: ١١] بياء الغيب فتعين لمن يُذكره في الترجمتين القراءة بتاء الخطاب.\nانظر: \"السبعة\" لابن مجاهد (٥٥٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨١، \"التيسير\" للداني (١٧٤)، \"الإقناع\" لابن الباذش (١٤٢)، \"البحر المحيط\" لأبي حيان ٧/ ١٥٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٤، \"الحجة\" لابن زنجلة (٥٥٤)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٢، \"الحجة\" لابن خالويه (٢٨١)، \"سراج القارئ\" لابن القاصح (٣١٩)، \"معجم القراءات\" للخطيب ٧/ ١٢٢.\n(٢) بوأتُهُ مُنزلًا أي: جعلتُه ذا منزل. \"لسان العرب\" لابن منظور ١/ ٣٩.","vol":"21","page":83},{"text":"عَلَاليَّ (١) (٢)، قرأ حمزة والكسائي وخلف (٣) لَنُثْويَنَّهم (٤) بالثاء، وبعد الواو بالياء (٥)، أي ﴿تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا نِعْمَ أَجْرُ الْعَامِلِينَ﴾.\n_________\n(١) مفردها: (العِلّية) بكسر العين أو ضمها، والجمع (العَلالي). \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٩٥، \"لسان العرب\" لابن منظور ١١/ ٤٧٢.\n(٢) وتتمة القول: علالي وقصورًا جليلة من الدر والزبرجد والياقوت، ذكره الطبري في \"جامع البيان\" ٢١/ ١٠، والبغوي في \"معالم التنزيل\" ٦/ ٢٥٢، والزمخشري في \"الكشاف\" ٣/ ٢١٠، وأبو حيان في \"البحر المحيط\" ٧/ ١٥٣، والألوسي في \"روح المعاني\" ٢١/ ١٠ جميعهم عن ابن عباس.\n(٣) والأعمش.\n(٤) من (س)، (ح).\n(٥) هذِه القراءة وردت هكذا على الصواب في (س) بثاء مثلثة ساكنة بعد النون الأولى، وياء مفتوحة بعد الواو المخففة من: (أثوى) ومعناه: أثويتُه: أنزلته موضع الإقامة، وهي متواترة، قال الشاطبي ﵀:\nوَذَاتُ ثَلاث سُكِّنَتْ بَا نُبوّئَنْنَ ... مع خِفَه وَالْهَمْزُ بالياءِ شَمْلَلَا\nفقد أخبر الناظم أن المشار إليهما بقوله (شمللا) وهما حمزة والكسائي أبدلا الباء الموحدة هنا ثاء مثلثة وإليه أشار بقوله ذات ثلاث، وتعين للباقين القراءة بالباء ﴿لَنُبَوِّئَنَّهُمْ﴾.\nانظر: \"السبعة\" لابن مجاهد (٥٠٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨١، \"التيسير\" للداني (١٧٤)، \"الإقناع\" لابن الباذش (١٤٢)، \"البحر المحيط\" لأبي حيان ٧/ ١٥٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٤، \"الحجة\" لابن زنجلة (٥٥٤)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٢، \"الحجة\" لابن خالويه (٢٨١)، \"سراج القارئ\" لابن القاصح (٣١٩)، \"معجم القراءات\" للخطيب ١٢٤/ ٧.","vol":"21","page":84},{"text":"<span data-type=\"title\" id=toc-3791>٥٩ </span>- ﴿الَّذِينَ صَبَرُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ﴾.\n\n<span data-type=\"title\" id=toc-3792>٦٠ </span>- قوله تعالى: ﴿وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا﴾\nوذلك أن رسول الله -﵇- قال للمؤمنين الذين كانوا بمكة وقد آذاهم المشركون: أخرجوا إلى المدينة وهاجروا ولا تجاوروا الظلمة فيها، فقالوا: يا رسول الله كيف نخرج إلى المدينة وليس لنا بها دار ولا عقار ولا مال، فمن يطعمنا ويسقينا؟ فأنزل الله -﷿-: ﴿وَكَأَيِّنْ مِنْ دَابَّةٍ﴾ (١) أي: ذات حاجة إلى غذاء لا تحمل رزقها فترفعه لغدها يعني الطير والبهائم.\n﴿اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ﴾ يومًا بيوم ﴿وَهُوَ السَّمِيعُ الْعَلِيمُ﴾ لأقوالكم: نَخْشَى بفراق أوطاننا العَيْلةَ (٢)، ﴿الْعَلِيمُ﴾ بما في قلوبكم وما إليه صائر أموركم.\n[٢١٧٦] أخبرنا أبو عبد الله الحسين بن محمد الثقفي (٣)، نا عبد الله ابن عبد الرحمن الدقاق (٤)، نا محمد بن عبد العزيز (٥)، نا إسماعيل بن\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٥٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٦٠ ولم أقف عليه مسندًا.\n(٢) الفاقة والفقر ومنه قوله تعالى: ﴿وَإِنْ خِفْتُمْ عَيْلَةً﴾ [التوبة: ٢٨].\nانظر: \"لسان العرب\" لابن منظور ١١/ ٤٨٨، \"مختار الصحاح\" للرازي (١٩٥).\n(٣) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) لم أجده.","vol":"21","page":85},{"text":"زرارة الرقي (١)، نا أبو العطوف الجراح بن المنهال الجزري (٢)، عن الزهري (٣)، عن عطاء بن أبي رباح (٤)، عن ابن عمر قال: دخلت مع رسول الله -ﷺ- حائطًا من حوائط الأنصار فجعل رسول الله - ﷺ - يلقط الرطب بيده ويأكل فقال: \"كل يا ابن عمر\" فقلت: لا أشتهيها يا رسول الله قال: \"لكني أشتهيه وهذِه صبح رابعة منذ لم أطعم طعامًا فلم أجده\"، فقلت: إنا لله، الله المستعان، قال: \"يا ابن عمر لو سألت ربي لأعطاني مثل ملك كسرى وقيصر أضعافًا مضاعفة، ولكني أجوع يومًا وأشبع يومًا فكيف بك يا ابن عمر إذا عُمّرت وبقيت في حُثَالة (٥) من الناس يخبئون رزق سنة ويضعف\n_________\n(١) إسماعيل بن عبد الله بن زرارة، أبو الحسن الرقي، ذكره ابن حبان في \"الثقات\"، ولم يخرج له أحد من الستة، وإنما ذكره المزي في \"التهذيب\" تمييزًا.\nوقال الأزدي: منكر الحديث جدًا، وقد حمل عنه، وقال الحافظ: صدوق تكلم فيه الأزدي بلا حجة. انظر \"الجرح والتعديل\" ٢/ ١٨١، \"الثقات\" لابن حبان ٨/ ١٥٥، \"تهذيب الكمال\" ٣/ ١١٩، \"التقريب\" (٤٥٧).\n(٢) جراح بن المنهال، أبو العطوف، الجزري، قال أحمد كان صاحب غفلة، وقال ابن المديني: لا يكتب حديثه، وقال البخاري ومسلم: منكر الحديث، وقال النسائي والدارقطني: متروك، وقال ابن حبان: كان يكذب في الحديث ويشرب الخمر، وقال أبو حاتم والدولابي: متروك الحديث ذاهب، لا يكتب حديثه.\nانظر: \"التاريخ الكبير\" للبخاري ٢/ ٢٢٨، \"الجرح والتعديل\" ٢/ ٥٢٣، \"ميزان الاعتدال\" ١/ ٣٩٠، \"لسان الميزان\" ٢/ ٩٩.\n(٣) محمد بن مسلم، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٤) ثقة فقيه.\n(٥) الرديء من كل شيء. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٣٩، \"لسان العرب\" لابن منظور ١١/ ١٤٢.","vol":"21","page":86},{"text":"اليقين\"، فنزلت على رسول الله -ﷺ- ﴿وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا﴾ الآية (١).\n[٢١٧٧] أخبرني ابن فنجويه (٢)، حدثنا ابن حبش (٣)، نا أبو يعلى الموصلي (٤)، نا (٥) يحيى بن معين (٦)، نا يحيى بن اليمان (٧)، عن سفيان (٨)، عن علي بن الأقمر (٩): ﴿وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا﴾ قال: لا تدخر شيئًا لغد.\n_________\n(١) [٢١٧٦] الحكم على الإسناد:\nضعيف جدًا فيه الجراح بن المنهال متروك، وفيه من لم أجده.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٧٨، وضعفه السيوطي في \"الدر المنثور\" ١١/ ٥٦٨.\nوقد أعله ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٥٢٦ - ٥٢٧، حيث قال: هذا حديث غريب وأبو العطوف الجزري -وهو الجراح بن المنهال- ضعيف، وقال الشوكاني في \"فتح القدير\": وهذا الحديث فيه نكارة شديدة لمخالفته لما كان عليه النبي -ﷺ- فقد كان يعطي نساءه قوت العام كما ثبت ذلك في الأحاديث المعتبرة، وفي إسناده أبو العطوف وهو ضعيف.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) في (ح) غير واضح، وهو الحسين بن محمد بن حبش، ثقة مأمون.\n(٤) أحمد بن علي بن المثنى، ثقة.\n(٥) في (ح): ويحيى. وهو خطأ.\n(٦) أبو زكريا البغدادي، ثقة، حافظ، مشهور، إمام الجرح والتعديل.\n(٧) صدوق، عابد، يخطئ كثيرًا، وقد تغير.\n(٨) سفيان الثوري، ثقة حافظ فقيه، إمام حجة، وكان ربما دلس.\n(٩) تحرفت (ح) إلى: الأرقم، وهو علي بن الأقمر بن عمرو الهمداني، كوفي، ثقة. =","vol":"21","page":87},{"text":"قال سفيان: ليس شيء مما خلق الله تعالى يَخْبأُ إلا الإنسان والفأرة والنملة (١).\n\n<span data-type=\"title\" id=toc-3793>٦١ </span>- ﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ (٦١)﴾.\n\n<span data-type=\"title\" id=toc-3794>٦٢ </span>- ﴿اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-3795>٦٣ </span>- ﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ نَزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِنْ بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ (٦٣)﴾.\n_________\n= [٢١٧٧] الحكم على الإسناد:\nفيه يحيى بن اليمان يخطئ كثيرًا وقد تغير.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢١/ ١١، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٧٩، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٥٣، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٥ بلفظ: لا تنقل ولا تنظر في ادخاره، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٥٤، وزاد السيوطي في نسبته في \"الدر المنثور\" ١١/ ٥٧٠ لابن أبي شيبة وابن المنذر جميعهم عن علي بن الأقمر.\n(١) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٥٣، والزمخشري في \"الكشاف\" ٣/ ٢١١، والألوسي في \"روح المعاني\" ٢١/ ١١، وابن الجوزي \"زاد المسير\" ٦/ ٢٨٢ جميعهم عن سفيان بن عيينة، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٦٠، وأبو حيان في \"البحر المحيط\" ٧/ ١٥٤ لابن عباس بلفظ: لا يدّخر إلا الآدمي والنمل والفأر والعقعق، والأثر لم أقف عليه في \"تفسير سفيان الثوري\"، والعقعق: هو طائر معروف وهو نوع من الغربان، ذو لونين أبيض وأسود، وطويل الذنب. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٧٦، \"لسان العرب\" لابن منظور ٤/ ٣٠٤٦.","vol":"21","page":88},{"text":"<span data-type=\"title\" id=toc-3796>٦٤ </span>- قوله تعالى: ﴿وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ﴾ (١)\nيعني: الدار الباقية التي لا زوال لها ولا موت فيها ﴿لَوْ كَانُوا يَعْلَمُونَ﴾ ولكنهم لا يعلمون ذلك.\n\n<span data-type=\"title\" id=toc-3797>٦٥ </span>- ﴿فَإِذَا رَكِبُوا فِي الْفُلْكِ﴾ وخافوا الغرق والهلاك،\n﴿دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ﴾.\n\n<span data-type=\"title\" id=toc-3798>٦٦ </span>- قوله تعالى: ﴿لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ﴾\nأي: ليجحدوا نعمه في إنجائه إياهم وسائر آلآئه، ﴿وَلِيَتَمَتَّعُوا﴾ جزم لامه (٢) الأعمش وحمزة والكسائي وخلف وأيوب.\nواختلف فيه عن عاصم (٣) ونافع (٤) وابن كثير (٥)، والباقون (٦):\n_________\n(١) معنى الحيوان هنا (الحياة) وهو قول جميع المفسرين، قال الزمخشري في \"الكشاف\" ٣/ ٢١١: وفي بناء الحيوان زيادة معنى ليس في بناء الحياة، وهي ما في بناء فعلان من معنى الحركة والاضطراب كالنزوان والنغصان واللهبان وما أشبه ذلك، والحياة حركة كما أن الموت سكون فمجيئه على بناء دال على معنى الحركة مبالغة في معنى الحياة، ولذلك اختيرت على الحياة في هذا الموضع المقتضي للمبالغة ...، وانظر ما قاله الشوكاني أيضًا في \"فتح القدير\" ٤/ ٢٦١.\n(٢) أي: بسكون اللام، وهي لام الأمر (ولْيتَمَتَعوا) على التخفيف في معنى الوعيد والتهديد. \"معاني القرآن\" للنحاس ٥/ ٢٣٧.\n(٣) وهي رواية أبي بكر عنه.\n(٤) وهي رواية قالون عنه.\n(٥) ابن كثير أسكن اللام فقط، وليس له وجه آخر كما هو المثبت في كتب القراءات.\n(٦) وهو عاصم وأبو عمرو وابن عامر وورش عن نافع.","vol":"21","page":89},{"text":"بكسر اللام (١) واختاره أبو عبيد لقوله تعالى: ﴿لِيَكْفُرُوا﴾ ليكون الكلام نسقًا ومن جزم احتج (٢) بقراءة أُبي بن كعب: (تمتعوا فَسَوْفَ يَعْلَمُونَ) (٣).\n[٢١٧٨] وأخبرني أبو محمد عبد الله بن حامد (٤) -فيما أذن لي روايته عنه- أنا أحمد بن محمد بن أبي سعيد (٥)، نا محمد بن\n_________\n(١) ﴿وَلِيَتَمَتَّعُوا﴾ والكسر على أنها لام كي، وهو أجود عند الزجاج، والمعنى الكي يكفروا، ولكي يتمتعوا)، وسئل أبو عمرو عن هذِه اللام فقال: اقرأ ما قبلها ﴿لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ﴾، ﴿وَلِيَتَمَتَّعُوا﴾ مثلها، وهي متواترة كما قال الشاطبي ﵀: وإِسْكَانُ وَلْ فَاكْسِرْ كما حَجَّ جَا نَدى.\nانظر: \"السبعة\" لابن مجاهد (٥٠٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨١، \"التيسير\" للداني (١٧٤)، \"الإقناع\" لابن الباذش (١٤٢)، \"البحر المحيط\" لأبي حيان ٧/ ١٥٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٤، \"الحجة\" لابن زنجلة (٥٥٥)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٢، \"الحجة\" لابن خالويه (٢٨١)، \"سراج القارئ\" لابن القاصح (٣١٩).\n(٢) كذا في (ح)، وهو الصواب، وفي الأصل، (س): بالفاء.\n(٣) في (ح): (فَتَمَتَّعوا) بالفاء، وذكر أبو حيان أنها جاءت كذلك في مصحف أبي، وذكر القرطبي أن أبيًا قرأ: (وتَمَتّعوا) بالواو، وهي قراءة شاذة، تقوي قراءة من قرأ بإسكان اللام.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣٦٣، \"البحر المحيط\" لأبي حيان ٧/ ١٥٥، \"معجم القراءات\" للخطيب ٧/ ١٣٠.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) أحمد بن محمد بن أحمد بن أبي سعيد، أبو العباس البزاز الدوري، ذكره يوسف القواس في جملة شيوخه الثقات، ولد سنة (٢٥٠ هـ) وتوفي سنة (٣٣٥ هـ). انظر \"تاريخ بغداد\" ٤/ ٣٦٣، \"تاريخ الإسلام\" للذهبي ٢٥/ ١٢١.","vol":"21","page":90},{"text":"الحسين (١) بن إشكاب (٢) (٣)، نا عفان (٤)، نا جعفر بن سليمان (٥)، نا مالك بن دينار (٦)، قال: سمعت أبا العالية (٧) قرأ: ﴿لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا فَسَوْفَ يَعْلَمُونَ﴾ (٨) بالياء (٩)، فالكسر على كي والجزم على التهديد.\n\n<span data-type=\"title\" id=toc-3799>٦٧ </span>- ﴿أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ أَفَبِالْبَاطِلِ﴾ أي: بالأصنام ﴿يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ﴾ يعني: الإيمان ﴿يَكْفُرُونَ﴾.\n* * *\n_________\n(١) من (س)، (ح)، وفي الأصل: (الحسن).\n(٢) كذا في (س)، وفي الأصل، (ح): أشكيب، وهو خطأ.\n(٣) محمد بن الحسين، أبو جعفر ابن إشكاب، صدوق.\n(٤) ابن مسلم الصفار، ثقة ثبت، وربما وهم.\n(٥) الضبعي، صدوق، زاهد، لكنه كان يتشيع.\n(٦) مالك بن دينار البصري، صدوق.\n(٧) رُفيع بن مهران، أبو العالية الرياحي، ثقة كثير الإرسال.\n(٨) في الأصل، (س) على الخطأ بالتاء: (فيتمتعوا)، والقراءة شاذة.\nانظر: \"المحتسب\" لابن جني ٢/ ١٦٤، \"مختصر في شواذ القرآن\" لابن خالويه (١١٧)، \"البحر المحيط\" لأبي حيان ٧/ ١٥٩، \"معجم القراءات\" للخطيب ٧/ ١٣٠.\n(٩) [٢١٧٨] الحكم على الإسناد:\nفيه شيخ المصنف، لم يذكر بجرح أو تعديل، وعفان بن مسلم، ربما وهم.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٦٣، والألوسي في \"روح المعاني\" ٢١/ ١٣، وذكر وجهًا آخر قرأ به أبو العالية وهو الذي ذكرتُه سابقًا.","vol":"21","page":91},{"text":"<span data-type=\"title\" id=toc-3800>٦٨ </span>قوله تعالى: ﴿وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا﴾\nفزعم أن لله شريكا، وقالوا إذا فعلوا فاحشة ﴿قَالُوا وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا﴾.\n﴿أَوْ كَذَّبَ بِالْحَقِّ﴾ بمحمد -﵇- والقرآن ﴿لَمَّا جَاءَهُ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ﴾ (١).\n\n<span data-type=\"title\" id=toc-3801>٦٩ </span>قوله -﷿-: ﴿وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا﴾ أي: والذين قاتلوا لأجلنا أعداءنا لنصرة ديننا لنُثيبنّهم على ما قاتلوا عنه.\nقال أبو سَوْرة: ﴿وَالَّذِينَ جَاهَدُوا﴾ في الغزو ﴿لَنَهْدِيَنَّهُمْ﴾ سُبل الشهادة والمغفرة (٢).\n[٢١٧٩] أخبرني الحسين بن محمد بن فنجويه (٣)، نا عبيد الله بن محمد بن شنبة (٤)، نا عبد الله بن محمد بن وهب (٥)، نا إبراهيم بن سعيد (٦)، قال: سمعت سفيان بن عيينة (٧)، يقول: إذا اختلف\n_________\n(١) في (ح) بزيادة: منزلًا، والمثوى: المنزل، والثَّوَاءُ، والإقامة مع الاستقرار.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٨٤)، \"لسان العرب\" لابن منظور ١/ ٢٣٠.\n(٢) ذكره الألوسي في \"روح المعاني\" ٢١/ ١٤، ولم ينسبه.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) الدينوري، متهم بالكذب والوضع.\n(٦) الجوهري، ثقة حافظ.\n(٧) ثقة حافظ، فقيه إمام حجة.","vol":"21","page":92},{"text":"الناس فانظروا ما عليه أهل الثغر فإن الله -﷿- يقول: ﴿وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا﴾ (١).\nوقال الفضيل بن عياض: والذين جاهدوا في طلب العلم لنهدينهم سُبل العمل به (٢).\n[٢١٨٠] وأخبرني أبو الحسن محمد بن القاسم بن أحمد (٣)، حدثني أبو الطيب محمد بن أحمد بن حمدون (٤)، نا عبد الرحمن ابن الحسين (٥)، نا محمد بن إدريس (٦)، نا أحمد بن أبي الحواري (٧)، قال: قال أبو أحمد -يعني: أبو (٨) عباس الهمداني- وأبو سليمان الداراني (٩) في قوله -﷿-: ﴿وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ\n_________\n(١) [٢١٧٩] الحكم على الإسناد:\nفيه عبد الله بن محمد بن وهب متهم بالكذب، وابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٦/ ٢٥٦، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٦٥، عن ابن عيينة.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٥٦.\n(٣) الماوردي النيسابوري، لم يذكر بجرح أو تعديل.\n(٤) أبو الطيب المذكر، صحيح السماع، كثير الكتب، وكان يورق.\n(٥) أبو وائلة المزني، لم يذكر بجرح أو تعديل.\n(٦) أبو حاتم الرازي، أحد الأئمة الحفاظ، الأثبات.\n(٧) أحمد بن عبد الله بن ميمون، ثقة زاهد.\n(٨) ليست في (س)، وهو الصواب كما في \"تفسير القرآن العظيم\" لابن كثير، واسمه عباس الهمداني أبو أحمد من أهل عكا.\n(٩) عبد الرحمن العنسي، ثقة.","vol":"21","page":93},{"text":"سُبُلَنَا﴾ قال: الذين يعملون بما يعلمون يهديهم ربهم إلى ما لا يعلمون (١).\nوعن عمر بن عبد العزيز أنه تكلم بكلمات وعنده نفر من العلماء فقال له الوضين بن عطاء (٢): بم أوتيت هذا العلم يا أبا مروان؛ قال: ويحك يا وضين إنما قَصُر بنا عن علم ما جهلنا بتقصيرنا في العمل بما عَلمنْا، ولو أننا عمِلنا ببعض ما علمنا لأورثنا علمًا لا تقوم به أبداننا (٣).\nوعن عبد الله بن الزبير قال: تقول الحكمة: من طلبني فلم يجدني فليطلبني في موضعين: أن يعمل بأحسن ما يعمله أو يدع أسوأ ما يعمله (٤).\nوروي عن ابن عباس: والذين جاهدوا في طاعتنا لنهدينهم سبل ثوابنا (٥)، ضحاك؛ والذين جاهدوا في الهجرة لنهدينهم سبل الثبات\n_________\n(١) [٢١٨٠] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٨٤، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٥٣٥ - ٥٣١، بسند صحيح.\n(٢) الوَضين، بفتح أوله وكسر المعجمة بعدها تحتانية ساكنة ثم نون، ابن عطاء بن كنانة، أبو عبد الله أو أبو كنانة، الخزاعي الدمشقي، صدوق، سيئ الحفظ، ورمي بالقدر، من السادسة، مات سنة (١٥٦ هـ)، وابن سبعين.\n\"تقريب التهذيب\" لابن حجر ٥٨١/ ٧٤٠٨.\n(٣) لم أجده.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣٦٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٣٦٥، ونسباه لابن عباس.","vol":"21","page":94},{"text":"على الإيمان (١).\nوقيل: الذين جاهدوا بالصبر على المصائب والنوائب لنهدينهم سبل الوصول إلى المواهب، وقيل: والذين جاهدوا بالثبات على الإيمان لنهدينهم سبل دخول الجنان (٢)، سهل بن عبد الله: والذين جاهدوا في إقامة السنة لنهدينهم سبل الجنة (٣) ثم قال: مثل السنة في الدنيا كمثل الجنة في العقبى، من دخل في العقبى سلم وكذلك من لزم السنة في الدنيا سلم، وقال الحسين بن الفضل: فيه تقديم وتأخير مجازه؛ والذين هديناهم سُبُلنا جاهدوا فينا (٤).\n﴿وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ﴾ بالنصرة والمعونة في دنياهم (٥)، وبالثواب\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٣٦٥، ونسباه للضحاك.\n(٢) لم أجده وكذلك ما قبله.\n(٣) ذكره البغوي في \"معالم التنزيل\" عنه ٦/ ٢٥٦.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" عنه ١٣/ ٣٦٥.\n(٥) معية الله لعباده نوعان: خاصة وعامة، ولكل واحدة أحكام.\nقال شيخ الإسلام ابن تيمية: المعية في كتاب الله على وجهين: عامة وخاصة.\nفالعامة كقوله تِعالى: ﴿هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ﴾ [الحديد: ٤] ... فهذِه المعية عامة لكل متناجين، وكذلك الأولى عامة لجميع الخلق ...\nوأما المعية الخاصة فكقوله تعالى: لما قال لموسى وهارون ﴿قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى (٤٦)﴾ [طه: ٤٦] فهذا تخصيص لهما دون فرعون وقومه فهو مع موسى وهارون دون فرعون، وكذلك لما قال النبي - ﷺ - لأبي بكر: ﴿لَا =","vol":"21","page":95},{"text":"والمغفرة في عقباهم، والله أعلم.\nوصلى الله على محمد وعلى آله وصحبه وسلم.\n* * *\n_________\n= لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا﴾ [التوبة: ٤٠] كان معناه إن الله معنا دون المشركين الذين يعادونهما. \"منهاج السنة\" ٨/ ٣٧٣ - ٣٧٤.","vol":"21","page":96},{"text":"<span data-type=\"title\" id=toc-3802>٣٠ - سُورَة الروم</span>","vol":"21","page":97},{"text":"سورة الروم (١)\nمكية (٢) وهي ستون آية (٣)، وثمانمائة وتسع عشرة كلمة، وثلاثة آلاف وخمسمائة وأربعة وثلاثون حرفًا (٤).\n_________\n(١) الروم: طائفة من النصارى، وهو اسم قبيلة سميت باسم جدها روم بن يونان بن يافث بن نوح -﵇-، وهم أهل الكتاب على دين عيسى -﵇-، وسميت السورة بسورة الروم لما فيها من ذكر لفظ الروم وقصتهم.\n\"معجم البلدان\" لياقوت ٣/ ٩٧، \"حدائق الروح والريحان\" لمحمد الأمين العلوي ٢٢/ ٧٣، ٨١، وورد بعدها في (ح) بزيادة: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ.\n(٢) قاله ابن عباس، وابن الزبير: ابن عباس:\nأخرجه عنه ابن الضريس في \"فضائل القرآن\" (١٧)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ٥٧٧، وابن مروديه، والبيهقي في \"دلائل النبوة\" من طرق عن ابن عباس أنه قال: نزلت سورة الروم بمكة. انظر: \"الدر المنثور\" للسيوطي ١١/ ٥٧٣.\nابن الزبير: أخرج ابن مردويه عنه مثله، انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١، \"البحر المحيط\" لأبي حيان ٧/ ١٥٦، \"الدر المنثور\" للسيوطي ١١/ ٥٧٣، \"فتح القدير\" للشوكاني ٤/ ٢٦٤.\n(٣) عند الكوفي، والبصري والشامي والمدني الأول ويقصد به ما رواه نافع بن أبي نعيم، عن أبي جعفر يزيد بن القعقاع وشيبه بن نصاح، والقدماء من أصحاب نافع، وتسع وخمسون آية في المكي والمدني الأخير ويُقصد به ما رواه إسماعيل ابن جعفر بن أبي كثير الأنصاري، عن سليمان بن مسلم بن جماز، عن شيبة بن نصاح، عن أبي جعفر يزيد بن القعقاع، وكذلك قال أُبيّ بن كعب، والاختلاف في أربع آيات. انظر تفصيل ذلك في \"جمال القراء\" للسخاوي ١/ ٢١١.\n(٤) في (س)، (ح): بتقديم الحروف ثم الكلمات ثم الآيات.","vol":"21","page":99},{"text":"[٢١٨١] أخبرنا (أبو الحسين علي بن) (١) محمد بن الحسن الجرجاني (٢) -غير مرة- نا أبو بكر أحمد بن إبراهيم الجرجاني (٣)، وأبو الشيخ عبد الله بن محمد الأصبهاني (٤)، قالا: نا أبو إسحاق إبراهيم بن شريك الكوفي (٥)، نا أحمد بن يونس اليربوعي (٦)، نا سلام بن سليمان المدائني (٧)، نا هارون بن كثير (٨)، عن زيد (٩) بن أسلم (١٠)، عن أبي (١١)، عن أبي أمامة (١٢)، عن أُبيّ بن كعب (١٣)، قال: قال رسول الله - ﷺ -: \"من قرأ سورة الروم كان له من الأجر عشر حسنات بعدد كل ملك سبّح الله بين السماء والأرض وأدرك ما\n_________\n(١) ما بين القوسين ساقط من (ح) وجاء مكانه: أخبرنا الأستاذ الإمام أبو إسحاق الثعلبي ﵀ قال: نا.\n(٢) أبو الحسين الخبازي، إمام ثقة.\n(٣) يعرف بالتنوري، قال الإسماعلي: لم يكن بشيء.\n(٤) في (ح): بالفاء، وهو خطأ، والصواب كالأصل. وهو عبد الله بن محمد بن جعفر بن حيان، الإمام الحافظ الصادق محدث أصبهان.\n(٥) الإمام المحدث الثقة.\n(٦) أحمد بن عبد الله بن يونس التميمي اليربوعي، الكوفي، ثقة، حافظ.\n(٧) أبو سليمان المدائني، متروك.\n(٨) مجهول.\n(٩) في (ح): يزيد.\n(١٠) قال الحافظ: هو تحريف والصواب زيد بن سالم، جهله أبو حاتم.\n(١١) في (س)، (ح): أبيه. قال الذهبي: زيد عن أبيه نكرة.\n(١٢) صدي بن عجلان الباهلي، صحابي مشهور.\n(١٣) صحابي مشهور.","vol":"21","page":100},{"text":"ضيع في يومه وليلته\" (١).\n* * *\n_________\n(١) [٢١٨١] الحكم على الإسناد:\nموضوع، وتقدم مرارًا.\nالتخريج:\nأورده المناوي في \"الفتح السماوي\" وقال: موضوع، وأورده الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٦٢، وقد سبق تخريجه في أول سورة النمل.","vol":"21","page":101},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-3803>١ </span>- قوله -﷿-: ﴿الم (١)﴾.\n\n<span data-type=\"title\" id=toc-3804>٢ </span>- ﴿غُلِبَتِ الرُّومُ (٢)﴾ الآية.\nقال المفسرون: كانت في أرض (١) فارس (٢) امرأةٌ لا تلدُ إلا الملوكَ والأبطال فدعاها كسرى فقال: إني أريد أبعث إلى الروم جيشًا وأستعمل عليهم رجلًا من بنيك فأشيري عليَّ أيَّهم أستعملُ؛ فقالت: هذا فلانٌ أروغ (٣) من ثعلبٍ (٤)، وأَحذرُ من صقرٍ (٥) وهذا\n_________\n(١) ساقطة من (س)، (ح).\n(٢) فارس: قال ياقوت: ولاية واسعة وإقليم فسيح أول حدودها من جهة العراق، والفُرْس: بسكون الراء، قوم معرفون، نُسبوا إلى فارس بن سام بن نوح -﵇-. \"معجم البلدان\" ٤/ ٢٢٦، \"حدائق الروح والريحان\" لمحمد الأمين العلوي ٢٢/ ٨١.\n(٣) من رَاغَ رَوْغًا: أي ذهب يمنة وشرة في سرعة وخديعة. والرَّوَّاغ: الثعلب، وراغ الثعلب ذهب هنا وهنا، وأروغ: أي أشد مكرًا وخديعة وروغان الثعلب يضرب المثل بخبثه ومكره وحيلته ودهائه.\n\"لسان العرب\" لابن منظور ٨/ ٤٣١ (روغ)، \"ثمار القلوب\" للثعالبي ١/ ٤٠٤، \"جمهرة أمثال العرب\" للعسكري ١/ ٤٧٣، \"المعجم الوسيط\" ١/ ٣٨٣.\n(٤) الثعلب: جنس من الحيوانات المشهورة، من الفصيلة الكلبية ورتبة اللواحم، يضرب به المثل في الاحتيال. \"المعجم الوسيط\" ١/ ٩٦.\n(٥) الصقر: الطائر الذي يُصاد به، من جوارح الطير من الفصيلة الصقرية. \"لسان العرب\" لابن منظور ٤/ ٤٦٥، \"المعجم الوسيط\" ١/ ٥١٨، قلت: والمثل يضرب لمن يكون أشد حذرًا.","vol":"21","page":102},{"text":"فَرُّخان أنفذ (١) من سنان (٢)، وهذا شهريراز هو أحلم من كذا فاستعمل أيهم شئت، قال: فإني (٣) استعملت الحليم، فاستعمل شَهْرَيرَازَ فسار إلى الرومِ بأهل فارس وظهر عليهم فقتلهم وخرَّب مدائنهم وقطع زيتونهم، وكان قيصر بحث رجلًا يدعى يحنس (٤) وبعث كسرى شهريراز (٥) فالتقيا بأذرعات (٦) وبُصْرى (٧) وهي (٨) أدنى الشام إلى\n_________\n(١) النفاذ الجواز، ورجلٌ نافذ في أمره، أي: مطاع. \"لسان العرب\" لابن منظور ٢/ ٥١٤.\n(٢) \"السنان\" الرمح وجمعه أسنة.\n\"لسان العرب\" لابن منظور ١١/ ٢٢٠، \"المعجم الوسيط\" ١/ ٣٥٦، قلت: وهو مثل يُضرب للرجل الذي يُسرع في إنجاز المهام، وقد ذكر هذا المثل العسكري في كتابه \"جمهرة أمثال العرب\" ٢/ ٢٩٨.\n(٣) في (س)، (ح): قد.\n(٤) في (ح) بالخاء، وطمست في (س).\n(٥) في (س): بالدال، وفي (ح): بالزاي.\n(٦) أذرعات: بالفتح ثم السكون، وكسر الراء وعين ومهملة وألف وتاء، وهو بلد في أطراف الشام، وهي اليوم قرية تقع داخل الجمهورية السورية، قرب مدينة درعة شما لًا يدعها الطريق يسارًا وأنت تؤم دمشق، وهي من أعمال مدينة درعة. \"معجم البلدان\" لياقوت ١/ ١٣٠، \"معجم المعالم الجغرافية\" لعاتق البلادي (٢٢).\n(٧) بصرى: بضم الموحدة، وسكون الصاد المهملة، وراء مقصور، جاء ذكرها في السيرة من خبر رسول الله - ﷺ - وخروجه مع عمه أبي طالب إلى الشام، وكانت بصرى مدينة حوران، وهي في منتصف المسافة بين عمَّان ودمشق، وهو اليوم آثار قريب مدينة درعة، وبصرى ودرعة داخل الحدود السورية.\nانظر: \"معجم البلدان\" لياقوت ١/ ٤٤١، \"معجم المعالم الجغرافية\" لعاتق البلادي (٤٣).\n(٨) ساقطة من (س).","vol":"21","page":103},{"text":"أرض العرب والعجم فغلبت فارس الروم فبلغ ذلك (١) النبي - ﷺ - وأصحابه وهم بمكة فشق (٢) عليهم ذلك، وكان النبي - ﷺ - يكره أن يظهر الأميون من المجوس على أهل الكتاب من الروم، وفرح كفار مكة وشمتوا، فلقوا أصحاب النبي - ﷺ - فقالوا: إنكم أهل كتابٍ والنصارى أهل كتابٍ ونحن أُمِّيون وقد ظهر إخوانُنا من أهل فارس على إخوانكم من أهل الروم وإنكم لئن قاتلتمونا لنظهرن عليكم، فأنزل الله -﷿- ﴿الم (١) غُلِبَتِ الرُّومُ (٢) فِي أَدْنَى الْأَرْضِ﴾ إلى آخر الآيات.\nفخرج أبو بكر الصديق - ﵁ - إلى الكفار، فقال: فرحتم بظهور إخوانكم على إخواننا؟ فلا تفرحوا ولا يُقِرَّنَّ الله أعينكم فوالله ليظهرن الروم على فارس، أخبرنا بذلك نبيُّنا.\nفقام إليه أُبيُّ بن خلفٍ الجمحي وقال: كذبت يا أبا فُضيل (٣)، فقال له أبو بكر - ﵁ -: أنتَ أكذبُ يا عدو الله فقال: اجعل بيننا أجلًا أُناحبك عليه.\n_________\n(١) ساقطة من (س).\n(٢) في (ح) بزيادة: ذلك.\n(٣) كذا ذكرها الطبري في \"جامع البيان\" ١٨/ ٢١ بالضاد المعجمة، والصواب: فصيل، وذلك أنهم كانوا يُعرضون بكنيته بالبكر.\nوالفصيل: هو ولد الناقة إذا فصل عن أمه، والبكر: الفتي القوي من الإبل، فهم بهذا يسخرون من أبي بكر - ﵁ -.\n\"المعجم الوسيط\" الفصيل، ١/ ٦٩١، والبكر: ١/ ٦٧، وانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٢٨.","vol":"21","page":104},{"text":"والمناحبة (١): المراهنة (٢) على عشر قلائص (٣) من عندك فإن ظهرت الروم على فارس غرمت، وإن ظهرت فارس غرمت، ففعلوا ذلك وجعلوا الأجل ثلاث سنين.\nفجاء أبو بكر - ﵁ - إلى النبي - ﷺ - فأخبره وذلك قبل تحريم القمار (٤)، فقال رسول الله - ﷺ -: \"ما هكذا ذكرت، إنما البضع ما بين الثلاث إلى التسع فزاده في الخطر ومادَّه (٥) في الأجل\"، فخرج أبو بكر ﵁ فلقي أُبيًا فقال: لعلك ندمت؟، قال: لا، قال: فتعالى أُزايدك في الخطر وأُمادَّك في الأجل فاجعلها مائة قلوصٍ ومائة قلوص إلى تسع سنين، قال: قد فعلت فلما خشي أبيّ بن خلف أن يخرج من مكة أتاه فلزمه، وقال: إني أخاف أن تخرج من مكة فأقم لي كفيلًا فكفل له ابنه عبد الله بن أبي بكر، فلما أراد أُبيّ بن خلف أن يخرج إلى أُحد أتاه عبد الله بن أبي بكر فلزمه\n_________\n(١) من النَّحْب، وهو ما يوضع بين المتراهنين يتراهنون عليه، وأُناحِبُك أي: أُراهنك. \"المعجم الوسيط\" ٢/ ٩٠٥.\n(٢) الرْهْن: شرعًا: حَبْسُ الشيء بحق ليُستوفى منه عند تعذُّرِ وفائه، وما وُضعَ عندك لينوب مناب ما أُخذَ منك. \"المصباح المنير\" للفيومي (٩٢)، \"المعجم الوسيط\" ١/ ٣٧٨.\n(٣) القَلُوصُ: الفَتِيَّةُ من الإبل، وذلك حين تُركب إلى التاسعة من عمرها ثم هي ناقة.\nانظر: \"لسان العرب\" لابن منظور (قلص)، \"المعجم الوسيط\" ٢/ ٧٥٥.\n(٤) القِمَار: كلُّ لعبٍ فيه مراهنة. \"المعجم الوسيط\" ٢/ ٧٥٨.\n(٥) مادَّهُ: ماطَله وجاذبه. \"لسان العرب\" لابن منظور (مدد)، \"المعجم الوسيط\" ٢/ ٨٥٨.","vol":"21","page":105},{"text":"قال: لا، والله لا أدعك حتى تعطيني كفيلًا، فأعطاه كفيلًا ثم خرج إلى أُحد، ثم رجع أُبي بن خلف فمات بمكة من جراحته التي جرحَهُ رسول الله - ﷺ - حين بارزه، وظهرت الروم على فارس يوم الحديبية وذلك عند رأسِ سبع سنين من مناحبتهم (١) هذا قول أكثر المفسرين.\nوقال أبو سعيد الخدري ومقاتل: لما كان يومُ بدرٍ غلب المسلمون كفار مكة وأتاهم الخبر أن الروم قد غلبوا فارس ففرح المؤمنون بذلك (٢).\nقال الشعبي: لم تمضِ تلك المدة التي عقدوا المناحبة بينهم، أهل\n_________\n(١) أخرجه البخاري في \"التاريخ الكبير\" ٨/ ١٣٩، والطبري في \"جامع البيان\" ٢١/ ١٨ - ١٩، \"تاريخ الرسل والملوك\" ١/ ٤٦٨، وأورد هذا الأثر ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٩ - ١٠، وقال: روي نحو هذا مرسلًا عن جماعة من التابعين مثل: عكرمة والشعبي ومجاهد وقتادة والسدي والزهري وغيرهم، ومن أغرب هذِه السياقات ما رواه الإمام سنيد بن داود في \"تفسيره\" ثم قال: فهذا سياق غريب وبناء عجيب، وكذا استغربه الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٥٤، ونسبه لتفسير سنيد وقال: وهذا مرسل، وذكر الترمذي منه قطعة وقال فيه: وكان ذلك قبل تحريم الرهان، وروى الحاكم في \"مستدركه\" أيضًا منه قطعة يسيرة، وهو في \"سنن الترمذي\" كتاب التفسير، باب ومن سورة الروم (٣١٩٤)، وقال: هذا حديث صحيح حسن غريب من حديث نيار بن مكرم لا نعرفه إلا من حديث عبد الرحمن بن أبي الزناد، \"المستدرك\" ٢/ ٤٤٥ وقال: صحيح على شرط الشيخين ولم يخرجاه.\n(٢) ذكره مقاتل في \"تفسيره\" ٣/ ٤٠٦ - ٤٠٧، وأخرجه الترمذي، كتاب تفسير القرآن، باب ومن سورة الروم (٣١٩٢)، من حديث عطية العوفي، عن أبي سعيد، وأخرجه الطبري ٢١/ ٢٠ - ٢١ عن أبي سعيد، وإسناده ضعيف لأجل عطية العوفي، فإنه روى أحاديث عن الكلبي، فيقول عن أبي سعيد، فيظن الناس =","vol":"21","page":106},{"text":"مكة وصاحب قمارهم أُبي بن خلف، والمسلمون وصاحب قمارهم أبو بكر - ﵁ -، وذلك قبل تحريم القمار حتى غلبت الروم فارس وربطوا خيولهم بالمدائن (١) وبنوا الرومية فقمر أبو بكر أُبيًا وأخذ مال الخطر من ورثته وجاء به يحمله إلى رسول الله - ﷺ - فقال له النبي - ﷺ -: (٢) \"تصدقبه\" (٣).\nوكان سبب غلبة الروم فارس على ما قال عكرمة وغيره أن شهريراز بعد ما غلب الروم لم يزل يطأهم (٤) ويخرب مدائنهم حتى بلغ الخليج، فبينا أخوه فرُّخان جالس ذات يوم يشرب، فقال: لأصحابه: لقد رأيت\n_________\n= أنه الخدري، وليس كذلك، فإن الكلبي يكنى بأبي سعيد أيضًا كما في ترجمته، وقد ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١ عن أبي سعيد، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٧٩ لابن المنذر وابن أبي حاتم، وابن مردويه جميعهم عن أبي سعيد.\n(١) المدائن: مدينة كسرى قرب بغداد. \"القاموس المحيط\" للفيروزآبادي ١/ ١٥٩٢، \"معجم البلدان\" لياقوت ٤/ ٧٤.\n(٢) ورد قبلها في مصادر التخريج زيادة: هذا السحت.\n(٣) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٨٦، وأورده السيوطي في \"الدر المنثور\" ١١/ ٥٧٦ ونسبه لأبي يعلى وابن مردويه وابن عساكر، وذكره ابن كثير بسند ابن أبي حاتم ١١/ ١٠، وابن عساكر في \"تاريخ دمشق\" من طريق أبي يعلى ١/ ٣٧٣ بلفظ: هذا التحليب، وقال ابن عساكر: صوابه التنحيب. وذكر سنده عن أبي يعلى في \"المطالب العالية\" لابن حجر ٤/ ١٤٢ بلفظ: هذا للنجائب، والله أعلم، وهو ضعيف مداره على مؤمل بن إسماعيل وهو صدوق سيئ الحفظ.\n(٤) وَطِيء الشي يطؤه، وطأ: أي: داسه، والمعنى: يُذلهم ويُهينهم. \"لسان العرب\" لابن منظور ١/ ١٩٥.","vol":"21","page":107},{"text":"كأني جالسٌ على سرير كسرى، فبلغت كلمته كسرى فكتب إلى شهريراز: إذا أتاك كتابي فابعث إليّ برأس فرخان، فكتب إليه: أيها الملك إنك لن تجد مثل فرخان، إن له نكاية (١) وصوتًا (٢) في العدو فلا تفعل فكتب البيان (٣) في رجال فارس خلفًا (٤) منه، فعجِّلْ على برأسه، فراجعه فغضب كسرى ولم يجبه، وبعث بريدًا (٥) إلى أهل فارس إني قد نزعت عنكم شهريراز (واستعملت عليكم فرخان، ثم دفع إلى البريد صحيفةً صغيرةً أمره فيها بقتل شهريراز) (٦) وقال: إذا ولي فرخان الملك وانقاد له أخوه فأعطه، فلما قرأ شهريراز الكتاب قال: سمعًا وطاعةً ونزل عن سريره وجلس فرخان ودفع إليه الصحيفة فقال: ائتوني بشهريراز فقدمه ليضرب عنقه، قال: لا تعجل حتى أكتب وصيتي، قال: نعم، قال (٧): فدعا بالسفط (٨) فأعطاه ثلاث صحائف، وقال: كل هذا راجعتُ فيك كسرى وأنت\n_________\n(١) نكى العدو نكاية: أصاب منه القتل والتجريح ونحوه. \"لسان العرب\" لابن منظور ١٥/ ٣٤١.\n(٢) يقال له صوت أي: ذِكْر. \"لسان العرب\" لابن منظور ٢/ ٥٧ (صوت).\n(٣) في (س)، (ح): جاء مكانها (إليه) وكذلك جاء في مصادر التخريج.\n(٤) كذا في (س)، (ح)، وفي الأصل: وردت بالحاء المهملة وهي خطأ.\n(٥) في (ح): يريد، وهو خطأ.\n(٦) ما بين القوسين ساقط من (ح).\n(٧) ساقط من (ح).\n(٨) هو الذي يُعبى فيه الطيب، وما أشبهه من أدوات النساء. \"لسان العرب\" لابن منظور (سفط) ٧/ ٣١٥.","vol":"21","page":108},{"text":"تريد (١) أن تقتلني بكتابٍ واحدٍ! فردَّ الملك إلى أخيه، فكتب شهريراز إلى قيصر ملك الروم: إن لي إليك حاجة لا تحملها البرد (٢) ولا تبلغها الصحف فالقني، ولا تلقني (٣) إلا خمسين روميًا فإني ألقاك (٤) في خمسين فارسيًا، فأقبل قيصر في خمسمائة ألف رومي وجعل يضع العيون بين يديه في الطريق، وخاف أن يكون قد مكر به، حتى أتاه عيونه أنه ليس معه إلا خمسون رجلًا، ثم بُسط لهما والتقيا في قبة ديباج ضُربت لهما ومع كل واحدٍ منهما سكين، فدعيا بترجمان بينهما، فقال شهريراز: إن الذين خربوا مدائنك أنا وأخي بكيدنا وشجاعتنا، وإن كسرى حسدنا فأراد أن أقتل أخي فأبيت، ثم أمر أخي أن يقتلني، فقد خلعناه جميعًا فنحن نقاتله معك، قال: قد أصبتما ثم أشار أحدهما إلى صاحبه أن السر بين اثنين فإذا جاوز الاثنين فشا، فقتلا الترجمان جميعًا بسكينيهما فأقبلت الروم على فارس عند ذلك فأتبعوهم يقتلونهم ومات كسرى، وجاء الخبر إلى رسول الله - ﷺ - يوم الحديبية ففرح ومن معه، فذلك قوله ﷿: ﴿الم (١) غُلِبَتِ الرُّومُ (٢)﴾\n_________\n(١) في (ح): أردت.\n(٢) جمع بريد، والبريد: الرسل على دوابّ البريد، والجمع: بُرُد. \"لسان العرب\" لابن منظور ٣/ ٨٦.\n(٣) كذا في (ح)، وفي مصادر التخريج، أمَّا في (س) فهي غير واضحة، وفي الأصل: تباتني.\n(٤) في (ح): لا ألقاك إلَّا.","vol":"21","page":109},{"text":"<span data-type=\"title\" id=toc-3805>٣ </span>- ﴿فِي أَدْنَى الْأَرْضِ﴾ (١)\nمن أرض الشام إلى أرض فارس وهي أذرعات (٢).\nقال ابن عباس: طرف الشام (٣)، مجاهد: أرض الجزيرة (٤)، مقاتل: الأردن وفلسطين (٥)، عكرمة: أذْرعات (٦) وكسكر (٧)، مقاتل\n_________\n(١) في (س)، (ح) بزيادة: يعني أدني الأرض.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢١/ ١٨ عن عطاء الخراساني، وقد سبق كلام ابن كثير أن هذِه القصة جاءت مرسلة عن عدة من التابعين منهم عكرمة.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢١/ ١٨، وذكره الألوسي في \"روح المعاني\" ٢١/ ١٧، ونسباه لابن عباس، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٦١، والواحدي في \"الوجيز\" لم ينسباه ٢/ ٨٣٨، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٩، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ١٢، ونسباه لعكرمة.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٦١، والزمخشري في \"الكشاف\" ٣/ ٢١٣، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٧ - ٣٢٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٩، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ١٢، والألوسي في \"روح المعاني\" ١٧/ ٢١ جميعهم عن مجاهد، ولم أجده في \"تفسير مجاهد\"، وزاد الألوسي بقوله: ويعني الجزيرة العمرية لا جزيرة العرب.\n(٥) انظر: \"تفسير مقاتل\" ٣/ ٤٠٦، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٦١ عن مقاتل، والزمخشري في \"الكشاف\" ٣/ ٢١٣ عن ابن عباس، ونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٩ لمقاتل، وذكره الشوكاني في \"فتح القدير\" ولم ينسبه ٤/ ٢٦٥، ونسبه الألوسي في \"روح المعاني\" للسدي ١٧/ ٢١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٦١، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٢٧ ونسباه لعكرمة، وذكره الشوكاني في \"فتح القدير\" ٤/ ٢٦٥ ولم ينسبه.\n(٧) منطقة واقعة بين الكوفة والبصرة. \"معجم البلدان\" لياقوت ٤/ ٤٦١.","vol":"21","page":110},{"text":"ابن حيان: هي ريف الشام (١).\n﴿وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ﴾ أي: غلبتهم فحذفت التاء منه كما حذفت من قوله: ﴿وَإِقَامِ الصَّلَاةِ﴾ (٢) وإنما هو إقامة (٣).\nوقرأ أبو حيوة الشامي <span data-type=\"title\" id=toc-3806>(٤) </span>(غَلْبِهِمْ) بسكون اللام (٥) وهما لغتان مثل الطّعْن والطَعَن.\n﴿سَيَغْلِبُونَ﴾ فارس.\n\n٤ - ﴿فِي بِضْعِ سِنِينَ﴾\nوقرأ عبد الله بن عُمَر وأبو سعيد الخدري والحسن وعيسى بن عمر ﴿غُلِبَتِ﴾ (٦) بفتح الغين واللام، ﴿سَيَغْلِبُونَ﴾ بضم الياء وفتح اللام (٧)، وقالوا: نزلت هذِه الآية حين أخبر الله ﷿ نبيه ﵇ عن\n_________\n(١) ذكر هذا المعنى الفراء في \"معاني القرآن\" ٢/ ٣١٩.\n(٢) النور: ٣٧.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٣١٩.\n(٤) سقطت من (س).\n(٥) القراءة شاذة، انظر: \"البحر المحيط\" لأبي حيان ٧/ ١٥٧، \"مختصر في شواذ القرآن\" لابن خالويه (١١٧).\n(٦) في (س) بزيادة: الروم.\n(٧) الفعل الأول مبني للفاعل، والثاني مبني للمفعول، وهذِه القراءة كما قال الخطيب: قرأ بها أيضًا معاوية بن قرة، ونصر بن علي، وابن عمر، وعلي بن أبي طالب، وقال الأخفش: لأنهم كانوا حين جاء الإسلام غلبوا، ثم غلبوا حين كثر الإسلام، وقال الزجاج: والمعنى على غلبت وهي إجماع القراء، وذلك أن فارس كانت قد غلبت الروم في ذلك الوقت، والروم مغلوبة فالقراءة غُلِبَت، وقال النحاس: والحديث يدل على أن القراءة غُلِبَت بضم الغين، وقال في حاشية =","vol":"21","page":111},{"text":"غلبة الروم فارس، ومعنى الآية: ﴿الم (١) غَلِبَتِ الرُّومُ﴾ فارس (١) ﴿فِي أَدْنَى الْأَرْضِ﴾ (إليكم (٢)، وقرأ سعيد بن جبير وطلحة بن مصرف: (في أداني الأرض) (٣) (٤) بالجمع.\n_________\n= الشهاب: بالفتح غَلَبَتْ، وهي قراءة نصر بن علي كما ذكره الترمذي، وهو ثقة، ولا يرد عليها اعتراض الزجاج بأنها مخالفة للرواية ولما أجمع عليه القراء ...، وقال أبو حاتم: إن عصمة روى عن هارون أن هذِه قراءة أهل الشام، والإمام أحمد يقول: إن عصمة هذا ضعيف، وأبو حاتم كثير الرواية عنه، قلت: والقراءة شاذة والتوفيق بينها وبين المتواترة كما في الشهاب: والتوفيق بين القراءتين أنها نزلت مرتين: مرة بمكة غُلبت بالضم، ومرةً يوم بدر بالفتح ...، وقال أبو حيان: والمعنى: الذي تظاهرت به الروايات، ويقصد أبو حيان أن الصواب في ذلك ما ورد في أكثر الروايات.\nانظر: \"معاني القرآن\" للفراء ٢/ ٢٧٧، \"معاني القرآن\" للأخفش (٥٥٧)، \"جامع البيان\" للطبري ٢١/ ٢١، \"معاني القرآن\" للزجاج ٤/ ١٧٥، \"إعراب القرآن\" للنحاس ٤/ ٣٨٧، \"البحر المحيط\" لأبي حيان ٧/ ١٥٧، \"مختصر في شواذ القرآن\" لابن خالويه (١٧٧)، \"روح المعاني\" للألوسي ٢١/ ١٧، \"معجم القراءات\" للخطيب ٧/ ١٣٧ - ١٣٨.\n(١) ساقطة من (س).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٦١، والقول الأول أصح؛ لأنه قول أكثر المفسرين.\n(٣) والقراءة شاذة، وقد وردت في كتب القراءات الشاذة والتفسير منسوبة إلى الكلبي وأبي رجاء العطاردي، وابن السميفع، وأُبي بن كعب والضحاك، ولم أجد من نسبها لمن ذكرهم المصنف.\nانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٢٧، \"مختصر في شواذ القرآن\" لابن خالويه (١١٧)، \"البحر المحيط\" لأبي حيان ٧/ ١٥٧، \"روح المعاني\" للألوسي ٢١/ ١٧، وقد وردت فيه بدون جمع، ولعله تحريف، والله أعلم.\n(٤) ما بين القوسين ساقط من (س).","vol":"21","page":112},{"text":"﴿وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سيُغلبون﴾ سيغلبهم المسلمون ﴿فِي بِضْعِ سِنِينَ﴾ (١) وعند انقضاء هذِه المدة أخذ المسلمون في جهاد الروم.\n[٢١٨٢] أخبرنا محمد بن عبد الله بن حمدون (٢) (٣)، أنا الحسين (٤) بن أيوب (٥)، أنا علي بن عبد العزيز (٦)، نا أبو عبيد (٧)، نا حماد بن خالد (٨) الخياط (٩)، عن معاوية بن صالح (١٠)، عن مرثد ابن سمي (١١) (١٢)، قال سمعت أبا الدرداء (١٣) يقول: سيجيء قوم يقرؤون: (الم * غَلِبَتِ الرُّومُ) وإنما هي ﴿غُلِبَتِ الرُّومُ (٢)﴾، قال أبو\n_________\n(١) الآية سقطت من (س).\n(٢) في (ح): حمدونه، وفي (س): حمدويه.\n(٣) أبو سعيد النيسابوري، العالم الزاهد الصالح، لم يذكر بجرح أو تعديل.\n(٤) في (ح): الحسن، وهو خطأ.\n(٥) أبو عبد الله الطوسي، الإمام الحافظ، الثقة الثبت.\n(٦) أبو الحسن البغوي، ثقة.\n(٧) القاسم بن سلام، الإمام المجتهد، الثقة الفاضل.\n(٨) في (ح): خلف.\n(٩) أبو عبد الله البصري، ثقة، أُمّي.\n(١٠) أبو عمرو، وأبو عبد الرحمن، الحضرمي، صدوق له أوهام.\n(١١) في (ح): سلمى، وهو خطأ.\n(١٢) مرثد بن سمي الخولاني، سمع أبا الدرداء وأم الدرداء، وأبا مسلم الخولاني، روي عنه: معاوية بن صالح وحريز بن عثمان يعد في الشاميين، ذكره ابن حبان في \"الثقات\" مات سنة (١٢٥ هـ) \"التاريخ الكبير\" ٧/ ٤١٦، \"الجرح والتعديل\" ٨/ ٢٩٩، \"الثقات\" ٥/ ٤٤٠.\n(١٣) صحابي جليل.","vol":"21","page":113},{"text":"عبيد: يعني: بضم الغين (١).\n﴿لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ﴾ يعني: من قبل دولة الروم على فارس ومن بعدها وهما مرفوعان على الغاية (٢) ﴿وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-3807>٥ </span>- قوله تعالى: ﴿بِنَصْرِ اللَّهِ﴾\nيعني: الروم؛ لأنهم أهل كتاب وبنصر الله المؤمنين على الكافرين ﴿يَنْصُرُ مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ﴾ (٣).\n[٢١٨٣] أخبرني الحسين بن محمد بن فنجويه (٤)، نا عبيد الله بن\n_________\n(١) [٢١٨٢] الحكم على الإسناد:\nفيه محمد بن عبد الله بن حمدون، لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٢/ ٤٤٤، وقال: صحيح الإسناد ولم يخرجاه، والبخاري في \"التاريخ الكبير\" ٧/ ٤١٦، وابن عساكر في \"تاريخ دمشق\" ٥٧/ ٢٠٢.\n(٢) انظر: \"معاني القرآن\" للزجاج ٤/ ١٧٦ ثم قال: ومعنى غاية أن الكلمة حذفت منها الإضافة، وجُعلت غاية الكلمة ما بقي بعد الحذف، وإنما بُنِيَتَا على الضم في المشهور؛ لأن إعرابها في الإضافة النصبُ والخفض قاله العكبري في \"إملاء ما من به الرحمن\" (١٠٣٦).\n(٣) قال ابن كثير: وكانت نصرة الروم على فارس يوم وقعة بدر في قول طائفة من العلماء كثيرة من العلماء كابن عباس والثوري والسدي وغيرهم، وقال عكرمة وقتادة والزهري وغيرهم: بل كان نصر الروم على فارس عام الحديبية. \"تفسير القرآن العظيم\" ١١/ ١٣.\n(٤) ثقة صدوق، كثير الرواية للمناكير.","vol":"21","page":114},{"text":"محمد بن (١) شنبة (٢)، نا علي بن محمد بن هامان (٣)، نا علي بن محمد الطنافسي (٤)، نا النعمان بن محمد (٥)، عن أبي (٦) إسحاق الفزاري (٧)، عن الأوزاعي (٨)، عن يحيى (٩)، عن (١٠) أبي عمرو الشيباني (١١)، قال: قال رسول الله - ﷺ -: \"فارس نطحة (١٢) أو نطحتان ثم: لا\n_________\n(١) من (ح).\n(٢) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) أبو الحسن الكوفي، ثقة، عابد.\n(٥) النعمان بن محمد المنقري البصري، أبو الفضل، روى عن مهدي بن ميمون، هشام بن زياد، روى عنه: علي بن محمد الطنافسي، ويعلي بن أبي عبيد، انظر \"الجرح والتعديل\" ٨/ ٤٥٠.\n(٦) في (س): ابن، وهو خطأ.\n(٧) إبراهيم بن محمد بن الحارث إمام، ثقة، حافظ.\n(٨) أبو عمرو الفقيه، ثقة، جليل.\n(٩) أبو نصر اليمامي، ثقة، ثبت، لكنه يدلس ويرسل.\n(١٠) في الأصل: بن، وهو خطأ.\n(١١) سعد بن إياس، أبو عمرو الشيباني، الكوفي، أدرك زمان النبي ولم يره، روى له الجماعة، عاش عشرين ومائة سنة، قال يحيى بن معين: ثقة.\nوقال ابن حجر: ثقة. مخضرم.\n\"التهذيب\" للمزي ١٠/ ٢٥٨، \"التقريب\" (٢٢٣٣).\n(١٢) النّطح: في الأصل للكباش ونحوها، ويُقتاس من ذلك تناطحت الأمواج والسيول والرجال في الحرب، ومعناه في الحديث كما قال ابن الأثير: معناه أن فارس تُقاتل مرّتين، ثم يبطل ملكها ويزول، فحذف الفعل -تنطح- لبيان معناه. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٧٣، \"لسان العرب\" لابن منظور ٢/ ٦٣١، \"المعجم الوسيط\" (٩٣٠).","vol":"21","page":115},{"text":"فارس بعدها أبدًا، والروم ذات القرون (١)، كلما ذهب قرن خلف قرن، هيهات إلى آخر الأبد\" (٢).\n\n<span data-type=\"title\" id=toc-3808>٦ </span>- ﴿وَعْدَ اللَّهِ﴾\nنصب على المصدر ﴿لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3809>٧ </span>- قوله تعالى: ﴿يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا﴾\nيعني: أمر معايشهم كيف يكتسبون ويتجرون ومتى يغرسون (٣) ويحصدون وكيف يبنون ويعيشون.\n_________\n(١) القرن: الأُمَّةُ تأتي بعد الأمّة، واختلف في مدته على أقوال، والراجح منها أن القرن مائة سنة، قال تعالى: ﴿أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ﴾ [الأنعام: ٦]- وقال ابن الأثير: أهل كلِّ زمان مأخوذ من الاقتران فكأنه المقدار الذي يَقْتَرنُ فيه أهل ذلك الزمان من أعمارهم وأحوالهم، وسميت الروم ذات القرون لتوارثهم الملك قرنًا بعد قرن. \"لسان العرب\" لابن منظور ١٣/ ٣٣٤، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٥١.\n(٢) [٢١٨٣] الحكم على الإسناد:\nضعيف فيه علي بن هامان لم أجده وأبو أحمد القاضي لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٤/ ٢٠٦ (٧٠٢)، والحارث في \"مسنده\" كما في \"بغية الباحث\" ٢/ ٧١٣، نعيم في \"الفتن\" ٢/ ٤٧٩ (١٣٤٦)، وابن قتيبة في \"غريب الحديث\" ١/ ٢٦٠ وقال: هذا حديث منقطع، يعني: مرسل، وذكره السيوطي في \"الجامع الصغير\" ورمز له بالضعف.\nانظر: \"فيض القدير\" للمناوي ٤/ ٥٥٣، وذكره الألباني في \"ضعيف الجامع الصغير\" (٣٩٥٤) وضعفه، وانظر: \"سلسلة الأحاديث الضعيفة\" للألباني (٣٧٩٩).\n(٣) في (س) بزيادة: ويوزعون.","vol":"21","page":116},{"text":"﴿وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ﴾ وبها جاهلون ولها مضيعون، ولا يتفكرون فيها ولا يعملون لها، فعمروا دنياهم وخربوا آخرتهم.\n\n<span data-type=\"title\" id=toc-3810>٨ </span>- قوله تعالى: ﴿أَوَلَمْ يَتَفَكَّرُوا فِي أَنْفُسِهِمْ مَا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُسَمًّى﴾.\nيعني: ولوقت معلوم إذا انتهت إليه فنيت، وهو يوم القيامة ﴿وَإِنَّ كَثِيرًا مِنَ النَّاسِ بِلِقَاءِ رَبِّهِمْ لَكَافِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3811>٩ </span>- قوله تعالى: ﴿أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا الْأَرْضَ﴾\nيعني: حرثوها وقلبوها للزراعة والعمارة ﴿وَعَمَرُوهَا أَكْثَرَ مِمَّا عَمَرُوهَا وَجَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ﴾ فلم يؤمنوا فأهلكهم الله ﷿ ﴿فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-3812>١٠ </span>- قوله تعالى: ﴿ثُمَّ كَانَ عَاقِبَةَ﴾\nنصبها الكوفيون (١) ورفعها (٢) الباقون (٣) وأبو عمرو (٤) ﴿الَّذِينَ\n_________\n(١) وهم عاصم وحمزة والكسائي، ونصب معهم: ابن عامر الشامي، والأعمش.\n(٢) ﴿ثُمَّ كَانَ عَاقِبَةَ﴾\n(٣) وهم نافع وأبو جعفر وابن كثير ويعقوب واليزيدي والحسن.\n(٤) سقطت من (س)، (ح)، ووردت في الأصل: ابن عامر، وهو خطأ؛ لأن ابن عامر ينصب، والتصويب من المراجع، والقراءة متواترة دلَّ على ذلك قول الشاطبي ﵀: وعاقبةُ الثاني سَما، فقد أخبر الناظم هنا أن المشار إليهم بسما وهم نافع وابن كثير وأبو عمرو قرءوا برفع التاء، فتعين للباقين القراءة بالنصب.","vol":"21","page":117},{"text":"أَسَاءُوا﴾ العمل ﴿السُّوأَى﴾ يعني: الخلة التي تسوؤهم وهي النار، وقيل: ﴿السُّوأَى﴾ اسم لجهنم كما أن الحسنى اسمٌ للجنة (١).\n﴿أَنْ كَذَّبُوا﴾ (٢) يعني: (ثم كان عاقبة المسيئين التكذيب حَمَلَتْهُم تلك السيئات) (٣) على (٤) أن كذبوا (٥) ﴿بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُونَ﴾ استهزءوا بها.\n_________\n= انظر: \"السبعة\" لابن مجاهد (٥٠٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٢، \"التيسير\" للداني (١٧٤)، \"الإقناع\" لابن الباذش (٤٤٢)، \"الحجة\" لابن زنجلة (٥٥٦)، \"البحر المحيط\" لأبي حيان ٧/ ١٦٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٤، \"سراج القارئ\" لابن القاصح (٣٢٠)، \"معجم القراءات\" للخطيب ٧/ ١٣٨.\n(١) ذكر هذا القول غير واحد من المفسرين، وهو مروي عن ابن عباس - ﵁ - وغيره. انظر: \"جامع البيان\" للطبري ٢١/ ٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٠، \"معالم التنزيل\" للبغوي ٦/ ٢٦٣.\n(٢) في (س) زيادة بعدها وهي: وقيل: تفسير السوأى ما بعده، وهو قوله: ﴿أَنْ كَذَّبُوا﴾.\n(٣) ما بين القوسين ساقط من (ح).\n(٤) في (ح): لأن.\n(٥) في (ح) بزيادة: وقيل: تفسير السوأى وما بعدها، وهو قوله: ﴿أَنْ كَذَّبُوا﴾ يعني: عاقبة المسيئين حملتهم تلك السيئات على أن كذبوا.","vol":"21","page":118},{"text":"<span data-type=\"title\" id=toc-3813>١١ </span>- ﴿اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ثُمَّ إِلَيْهِ تُرْجَعُونَ (١١)﴾\n(قرأ أبو بكر (١) وأبو عمر بالياء) (٢) (٣).\n\n<span data-type=\"title\" id=toc-3814>١٢ </span>- قوله تعالى: ﴿وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ (١٢)﴾ (٤).\nروى ابن أبي نجيح، عن مجاهد قال: ﴿يُبْلِسُ﴾ يكتئب (٥).\nأبو يحيى عنه: يفتضح (٦)، قال (٧) قتادة ومقاتل والكلبي:\n_________\n(١) عن عاصم.\n(٢) (يُرْجَعُونَ) بياء الغيبة، وقرأ ابن كثير ونافع وابن عامر وحمزة والكسائي وحفص عن عاصم بتاء الخطاء ﴿تُرْجَعُونَ﴾، والقراءة متواترة.\nانظر: \"السبعة\" لابن مجاهد (٥٠٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٢، \"التيسير\" للداني (١٧٥)، \"الإقناع\" لابن الباذش (٤٤٢)، \"الحجة\" لابن زنجلة (٥٥٧)، \"البحر المحيط\" لأبي حيان ٧/ ١٦٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٦.\n(٣) ما بين القوسين ساقط من (س)، (ح).\n(٤) أبلس الرجل: قُطِع به، وسكت، والإبلاس: الحُزْنُ المعْترضُ من شدة البأس، ومنه سُميَّ إبليس، لأنه أُبْلِسَ من رحمة الله أي: أُويسَ. \"لسان العرب\" لابن منظور ٦/ ٢٩، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٦٠).\n(٥) أخرجه مجاهد في \"تفسيره\" ٢/ ٤٩٩، والطبري في \"جامع البيان\" ٢١/ ٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٩/ ٣٠٨٨، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٧/ ١١، وزاد السيوطي في نسبته في \"الدر المنثور\" ١١/ ٥٨٣ لابن المنذر والفريابي.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٦٣، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ١٧، ونسباه لمجاهد، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٥٨٧ للفريابي وابن أبي شيبة وابن المنذر وابن أبي حاتم عن مجاهد بلفظ: الإبلاس: الفضيحة.\n(٧) من (س).","vol":"21","page":119},{"text":"ييأس (١)، وقال (٢) ابن زيد: المُبلس الذي قد نزل به الشرُّ والبلاء (٣) الفراء: ينقطع كلامهم وحُجَجُهم (٤).\nأبو عبيدة: يندمون (٥)، وأنشد:\nيا صاح هل تعرف رسمًا مكرسا ... قال نعم أعرفه وأبلسا (٦)\nوقرأ السلمي (يُبْلَس) بفتح اللام (٧)، والأول أجود (٨).\n_________\n(١) ذكره مقاتل في \"تفسيره\" ٣/ ٤٠٨، والبغوي في \"معالم التنزيل\" ٦/ ٢٦٣ عن مقاتل والكلبي بلفظ: ييأس المشركون من كل خير.\n(٢) من (س).\n(٣) أخرجه الطبري في \"جامع البيان\" ٢١/ ٢٦ عن ابن زيد.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٣٢٢.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١٢٠، ولفظه: يتندمون ويكتئبون وييأسون.\n(٦) المُكْرِس: الذي قد بَعَرَت فيه الإبل وبولّت فركِب بعضه بعضًا، وتَكَرَّسَ الشيء وتكارس: تراكم، وأَبْلَسا: أي: لم يُحِر إليِّ جوابًا حيث انقطعت حجته ولا جوابَ عنده.\nانظر: \"لسان العرب\" لابن منظور ٦/ ١٩٣، ٦/ ٣٠، وانظر البيت في \"ديوان العجاج\" (١٢٣)، وفي \"مجاز القرآن\" لأبي عبيدة ٢/ ١٢٥، \"لسان العرب\" لابن منظور ٦/ ١٩٣، \"معجم الأدباء\" لياقوت ٢/ ٢٢٣٢، \"الكامل في اللغة\" للمبرد ١/ ٤٧٧، \"الخصائص\" لابن جني ١/ ٣٦٠.\n(٧) وضم الياء (يُبْلَسُ) وهي قراءة شاذة.\nانظر: \"معاني القرآن\" للفراء ٢/ ٣٢٣، \"مختصر في شواذ القرآن\" لابن خالويه (١١٧)، \"البحر المحيط\" لأبي حيان ٧/ ١٦٠، \"معجم القراءات\" للخطيب ٧/ ١٤٨.\n(٨) لأنه قراءة الجمهور، ولأنها قراءة متواترة.","vol":"21","page":120},{"text":"<span data-type=\"title\" id=toc-3815>١٣ </span>- قوله تعالى: ﴿وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ﴾\nأي: أوثانهم التي عبدوها من دون الله ليشفعوا لهم ﴿شُفَعَاءُ وَكَانُوا بِشُرَكَائِهِمْ كَافِرِينَ﴾ أي (١): جاحدين وعنهم متبرئين.\n\n<span data-type=\"title\" id=toc-3816>١٤ </span>- ﴿وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ (١٤)﴾.\n\n<span data-type=\"title\" id=toc-3817>١٥ </span>- ﴿فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ﴾ (٢)\nأي: بستان (٣) ﴿يُحْبَرُونَ﴾ (٤) قال ابن عباس: يُكرمون (٥).\nوقال مجاهد (٦) وقتادة: يُنَعَّمون (٧).\n_________\n(١) في (س) بزيادة: بعبادتهم.\n(٢) ذكر في هامش نسخة (س) التالي: الروضة عند العرب: كل أرض ذات نبات وماء وفي أمثالهم: أحسن من بيضة، يريدون بيضة النعامة، والمراد بالروضة الجنة، والحبرة: السرور. رموز.\n(٣) سقطت من (ح).\n(٤) يُحبرون: أي: يَفْرَحُونَ حتى تظهر عليهم حبار نعيمهم، والحبر: المستحسن. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٠٦).\n(٥) أخرجه الطبري في \"جامع البيان\" ٢١/ ٢٧، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٦٤، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٣١، والقرطبي ١٤/ ١١، وأبو حيان في \"البحر المحيط\" ٧/ ١٦١، وزاد السيوطي في \"الدر المنثور\" ١١/ ٥٨٨ نسبته لابن المنذر، وذكره الألوسي في \"روح المعاني\" ٢١/ ٢٦ جميعهم عن ابن عباس، وذكره الشوكاني في \"فتح القدير\" ٤/ ٢٧٥ ولم ينسبه.\n(٦) من (س).\n(٧) ذكره البخاري، كتاب التفسير، باب تفسير سورة الروم عن مجاهد، ونسبه لقتادة البغوي في \"معالم التنزيل\" ٦/ ٢٦٤، والزمخشري في \"الكشاف\" ٣/ ٤١٧، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ١٧.","vol":"21","page":121},{"text":"أبو عبيدة: يُسَرّون (١)، ومنه قيل: كل حَبرة تتبعها عَبرة (٢)، وقال العجاج:\nفالحمد لله الذي أعطى الحَبر ... مَوالِيَ الحقِّ إنِ المَوْلَى شَكَر (٣)\nأي: السرور، وقال بعضهم: الحَبْرَةُ في اللغة: منِعمة حسنة، والتحبير: التحسين، ومنه قيل للمداد: حِبْر، لأنه يُحسن به الأوراق؛ وللعالم: حبر؛ لأن يتخلق بالأخلاق الحسنة (٤)، وقال الشاعر:\nيحبرها الكاتب الحميري (٥)\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١٢٠.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١٢٠، \"جمهرة اللغة\" لابن دريد ١/ ٢٧٥، \"تفسير غريب القرآن\" لابن قتيبة (٢٩٠).\n(٣) الحَبْر: السرور، وقوله: موالي الحق، أي: أولياء الحق، وقوله: إن المولى شكر، هذا بمنزلة قولك: قد أعطاك الله خيرًا إن شكرت، أي: فاشكر.\nانظر: \"لسان العرب\" لابن منظور ٤/ ١٥٨ (حبر)، \"خزانة الأدب\" لعبد القادر البغدادي ٤/ ٤٩.\n(٤) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٢٩٠)، \"معاني القرآن\" للزجاج ٤/ ١٨٠.\n(٥) البيت لأبي ذؤيب الهذلي وتمام البيت:\nعرفت الديار كرقم الدواة ... يزبُرها الكاتب الحميري\nانظر: \"الحماسة البصرية\" ١/ ٢٨٣، \"خزانة الأدب\" لعبد القادر البغدادي ٧/ ٣٤٢، والبيت من قصيدة طويلة من أولها رسوم الديار وطموسها، على أن رثى ابن عمه بخمسة أبيات من آخرها، وأول القصيدة هذا البيت؛ ومعنى البيت: يريد عرفتُ رسوم الديار وآثارها خفية كآثار الخط القديم، وهو في كتاب \"العين\" للخليل ٨/ ٩٤ وفيه: =","vol":"21","page":122},{"text":"وقيل: يُحْبَرُون يُلَذَّذون (١) بالسماع (٢) (٣).\n[٢١٨٤] أخبرنا عبد الله بن حامد (٤)، أنا حامد بن محمد بن عبد الله (٥)، نا محمد بن يونس (٦)، نا روح (٧)، نا الأوزاعي (٨)، عن يحيى بن أبي كثير (٩) ﴿فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ﴾ قال: السّماع في الجنة (١٠).\n_________\n= عرفت الديار كخط الدوي ... يحبره الكاتب الحميري\nوانظر: \"لسان العرب\" لابن منظور ١٤/ ٢٧٩.\n(١) في (س): يتلذذون.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٢١ عن يحيى بن أبي كثير والسماع: الغناء، وجميع ما قيل في معنى يحبرون فهو صحيح، كما قال الطبري في \"جامع البيان\": فهُم في الرياحين والنباتات الملتفة، وبين أنواع الزهر في الجنان، يُسرون، ويلذذون بالسماع، وطيب العيش الهنيِّ ... .\n(٣) ورد في هامش نسخة (س): وسُئل معاذ الرازي: أي الأصوات أحسن، فقال: مزاميرُ أنس في مقاصير قدس، بالحال تحميد في رياض تمجيد، في مقعد صدق عند مليك مقتدر. رموز.\n(٤) أبو محمد الماهاني، لم يذكر بجرح أو تعديل.\n(٥) أبو علي الرفاء، قال الخطيب: وكان ثقة.\n(٦) محمد بن يونس بن موسى بن سليمان الكديمي، ضعيف.\n(٧) أبو محمد القيسي: ثقة فاضل له تصانيف.\n(٨) أبو عمرو، فقيه، ثقة جليل.\n(٩) ثقة ثبت، لكنه يدلس ويرسل.\n(١٠) [٢١٨٤] الحكم على الإسناد:\nفيه محمد بن يونس ضعيف، وعبد الله بن حامد لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٣٨ (٣٤٠٢١)، وهناد في \"الزهد\" ١/ ٥٠ =","vol":"21","page":123},{"text":"[٢١٨٥] أخبرني الحسين بن محمد بن الحسين بن عبد الله (١)، نا (عبيد (٢) الله بن محمد بن شنبة (٣)، نا عمير بن مرداس (٤)، نا) (٥) سلمة ابن شبيب (٦)، نا عبد القدوس بن الحجاج (٧)، قال: سمعتُ الأوزاعي (٨) يقول: ﴿فِي رَوْضَةٍ يُحْبَرُونَ﴾ قال (٩): السماع، وقال: إذا أخذ في السماع لم يبق في الجنة شجرة إلَّا وردت (١٠) (١١).\n_________\n= (٤)، والطبري في \"جامع البيان\" ٢١/ ٢٨، وتمام في \"فوائده\" ١/ ٦٢ (١٣٥)، وابن عساكر في \"تاريخ دمشق\" ٧٠/ ٥٥.\nفائدة: ثبت في النصوص الكثيرة أن لأهل الجنة سماعًا يسمعونه ويتمتعون به، وهو أنواع كثيرة كما روى المصنف فمنه سماع غناء الجواري، ومنه سماع غناء الأشجار وغير ذلك مما ادخره الله لعباده، وقد عقد بعض المصنفين في العقائد أبوابًا خاصةً بسماع أهل الجنة، أوردوا فيه النصوص والآثار الواردة فيه.\nانظر: \"صفة الجنة\" لابن أبي الدنيا (١٨٦)، \"حادي الأرواح\" لابن قيم الجوزية (١٧٣٠)، شرح الشيخ ابن عيسى على \"الكافية الشافية\" ٢/ ٥١٧.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) من (س): في غيرها: عبد.\n(٣) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٤) أبو سعيد، قال ابن حبان: يغرب.\n(٥) مابين القوسين ساقط من (س).\n(٦) أبو عبد الرحمن الحجري، ثقة.\n(٧) أبو المغيرة الخولاني، ثقة.\n(٨) عبد الرحمن بن عمرو، ثقة جليل، فقيه.\n(٩) ساقطة من (ح).\n(١٠) ورد الشجر: نور، وردت الشجرة إذا أخرجت نورها. \"لسان العرب\" لابن منظور (ورد) ٢/ ٤٥٦.\n(١١) [٢١٨٥] الحكم على الإسناد:\nفيه: أبو أحمد القاضي لم يذكر بجرح أو تعديل، وعمير يغرب. =","vol":"21","page":124},{"text":"[٢١٨٦] وبه عن سلمة بن شبيب (١)، نا روَّاد بن الجراح العسقلاني (٢)، قال: سمعت الأوزاعي (٣)، يقول: ليس أحد من خلق الله ﷿ أحسن صوتًا من إسرافيل ﵇ فإذا أخذ في السماع قطع على أهل سبع سماوات صلاتهم وتسبيحهم (٤).\n[٢١٨٧] وأخبرني الحسين بن محمد الدينوري (٥)، نا أحمد بن الحسن بن ماجه القزويني (٦)، نا الحسن (٧) بن أيوب (٨)، نا عبد الله\n_________\n= التخريج:\nأخرجه ابن عساكر في \"تاريخ دمشق\" ٤١/ ٣٥ بسياق أتم، وأبو نعيم في \"حلية الأولياء\" ٣/ ٦٩ عن الأوزاعي عن يحيى كسابقه، وأورده السيوطي في \"الدر المنثور\" ٦/ ٤٨٦ ونسبه إلى ابن عساكر.\n(١) أبو عبد الرحمن، ثقة.\n(٢) صدوق، اختلط بأخرة فترك.\n(٣) ثقة جليل، فقيه.\n(٤) [٢١٨٦] الحكم على الإسناد:\nفيه ابن شنبة وعمير كسابقه وفيه رواد ترك لما اختلط.\nالتخريج:\nأخرجه أبو الشيخ في \"العظمة\" ٣/ ٨٥٦ (٣٣٩ - ٤٠٠)، وابن أبي الدنيا في \"صفة الجنة\" (ص ٨٣) (٢٥٨)، من طريق رواد به.\n(٥) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٦) أبو الحسن القزويني، لم يذكر بجرح أو تعديل.\n(٧) في (س): الحسين.\n(٨) الحسن بن أيوب القزويني، روى عن عبد العزيز الأويسي، وسعيد بن منصور، قال أبو حاتم: صدوق، \"الجرح والتعديل\" ٣/ ٢.","vol":"21","page":125},{"text":"ابن أبي زياد (١) القطواني (٢)، نا سيار (٣)، نا موسى بن سعيد الرّاسبيُّ (٤) (٥)، وعبد الله بن عرادة الشيباني (٦)، قالا (٧): نا القاسم ابن مطيب العجلي (٨)، عن زيد بن أسلم (٩)، عن عطاء بن يسار (١٠)، عن أبي هريرة، قال: قال رسول الله - ﷺ -: \"الجنة مائة درجة، ما بين كل درجتين منها كما بين السماء إلى الأرض والفردوس أعلاها سموًا وأوسطها محَلّة، ومنها تتفجر أنهار الجنة، وعليها يوضع العرش يوم القيامة\".\n_________\n(١) في (ح): زناد.\n(٢) عبد الله بن الحكم، صدوق.\n(٣) سيَّار بن حاتم العنزي، صدوق له أوهام.\n(٤) في (س) زيادة: قال حدثنا، وهو خطأ.\n(٥) لم أجده.\n(٦) عبد الله بن عرادة، السدوسي، أبو شيبان البصري، ضعيف، روى عن إسماعيل ابن رافع وغيره، وروى عنه أحمد بن إسحاق وآخرون، قال يحيى بن معين: ضعيف، وقال البخاري: منكر الحديث. وقال ابن حجر: ضعيف، \"التهذيب\" للمزي ١٥/ ٢٩٥، \"التقريب\" (٣٤٧٤).\n(٧) ساقطة من (س).\n(٨) القاسم بن مطيب العجلي من أهل البصرة، انتقل إلى الكوفة ومسكنها يروي عن أبي المليح والحجازيين، روى عنه الصعق بن حزن وأهل العراق، قال ابن حبان: يخطئ عمن يروي على قلة روايته فاستحق الترك لما كثر ذلك منه. قال ابن حجر: فيه لين.\n\"المجروحين\" لابن حبان ٢/ ٢١٣، \"التقريب\" (٥٤٩٦).\n(٩) العدوي، ثقة، عالم وكان يرسل.\n(١٠) مولى ميمونة، ثقة.","vol":"21","page":126},{"text":"فقام إليه رجل فقال: يا رسول الله إني رجلٌ حُبِّبَ إليَّ الصوت، فهل في الجنة صوتٌ حسنٌ؟ قال: \"إي والذي نفسي بيده، إن الله سبحانه ليوحي إلى شجرةٍ في الجنة أن أسمعي عبادي الذين اشتغلوا بعبادتي وذكري عن عزفِ البَرَابِطِ (١) والمزامير (٢)، فترفع صوتًا لم يسمع الخلائق مثله قط من تسبيح الرب وتقديسه\" (٣).\n_________\n= [٢١٨٧] الحكم على الإسناد:\nفيه: عبد الله بن عرادة، فيه لين، وموسى بن سعيد، لم أجده، وأحمد بن الحسن لم يذكر بجرح أو تعديل، وابن مطيب فيه لين أيضًا، لكن الحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه البخاري، كتاب الجهاد والسير، باب درجات المجاهدين في سبيل الله (٢٧٩٠)، بإسناد آخر.\n(١) البَرَابِط: جمع بربط وهو العود، وأصله بربت؛ لأن الضارب به يضعه على صدره، واسم المصدر: بر. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١١٢، \"لسان العرب\" لابن منظور ٧/ ٢٥٨.\n(٢) المزمار: آلة من خشب أو حديد أو معدن، تنتهي قصبتها ببوق صغير، والجمع: مزامير. \"لسان العرب\" لابن منظور ٤/ ٣٢٧، \"المعجم الوسيط\" ١/ ٤٠٠.\n(٣) ذكره السيوطي في \"الدر المنثور\" ١١/ ٤٨٧، ونسبه للحكيم الترمذي في \"نوادر الأصول\" عن أنس بإسنادٍ رجاله ضِعاف فيهم أسلم بن سهل لينه الدارقطني، وعكرمة بن عمار اليمامي، عن يحيى بن أبي كثير، وعكرمة قال عنه يحيى بن سعيد القطان: أحاديثه عن يحيى بن أبي كثير ضعاف، وقال علي بن المديني: أحاديثه عن يحيى ليست بذاك مناكير، وقال البخاري: مضطرب في يحيى؛ دلّ ذلك على ضعف الحديث، وأخرجه بحشل في \"تاريخ واسط\" ١/ ٢١١ عن أنس أيضًا، والظاهر أنهما حديثان وليسا حديثًا واحدًا، والله أعلم، وانظر: \"سير =","vol":"21","page":127},{"text":"[٢١٨٨] وأخبرني الحسين (١)، نا هارون بن محمد بن هارون العطار (٢)، أنا حازم (٣) بن يحيى الحلواني (٤) (٥)، نا الوليد بن عبد الملك بن مسرج الحراني (٦)، نا سليمان بن عطاء (٧)، عن مسلمة (٨) ابن عبد الله الجهني (٩)، عن عمّه (١٠)، عن أبي الدرداء\n_________\n= أعلام النبلاء\" للذهبي ٧/ ١٣٦، \"من تكلم فيه وهو موثق\" للذهبي ١/ ١٣٧، \"المغني في الضعفاء\" للذهبي ١/ ٧٧.\n(١) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) في (س): خالد، وهو خطأ.\n(٤) سقطت من (س)، (ح).\n(٥) صدوق.\n(٦) الوليد بن عبد الملك بن عبيد الله بن مسرح الحراني، أبو وهب روى عن عبيد الله ابن عدي الكندي وروى عنه أبو زرعة وأبو حاتم وقال: صدوق، ذكره ابن حبان في \"الثقات\" مات سنة (٢٤٠ هـ) \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٠، \"الثقات\" لابن حبان ٩/ ٢٢٧.\n(٧) سليمان بن عطاء بن قيس القرشي، أبو عمر الجزري، روى عن عبد الله بن دينار ومسلمة بن عبد الله وروى عنه بكر بن خنيس ذكره ابن حبان في \"الثقات\" قال البخاري: في أحاديثه مناكير وقال أبو زرعة، وابن حجر. منكر الحديث، \"الثقات\" لابن حبان ٤/ ٢٠٣، \"التهذيب\" للمزي ١٢/ ٤٣.\n(٨) في (س): سلمة.\n(٩) مسلمة بن عبد الله بن ربعي الجهني الحميري، روى عن عمر بن عبد العزيز وعمه أبي مشجعة، وروى عنه محمد الشعبثي وابن علاثة، روى له أبو داود والنسائي وابن ماجه وقال الحافظ ابن حجر: مقبول.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٦٩ \"التقريب\" لابن حجر (٦٦٥٩).\n(١٠) أبو مشجعة بن ربعي الجهني، روى عن سلمان وعثمان وعمر وشهد خطبته =","vol":"21","page":128},{"text":"قال: كان رسول الله - ﷺ - يُذَكِّرُ الناس فذكر الجنة وما فيها من الأزواج والنعيم وفي أخراة القوم أعرابي فجثا (١) لركبته وقال: يا رسول الله هل في الجنة من سماع؟ قال: \"نعم يا أعرابي إن في الجنة لنهرًا حافتاه الأبكار من كل بيضاء خوصانية يتغنين بأصوات لم يسمع الخلائق بمثلها قط فذلك أفضل نعيم أهل الجنة\"، قال: فسألت أبا الدرداء بم يتغنين؟ قال: بالتسبيح إن شاء الله (٢).\nوالخوصانية (٣): المرهفة الأعلى الضخمة الأسفل.\n[٢١٨٩] وأخبرني الحسين (بن محمد) (٤) (٥)، أنا أحمد بن محمد\n_________\n= بالجابية، روى عنه ابن أخيه، مسلمة، روى له ابن ماجه وقال ابن حجر، مقبول \"التهذيب\" للمزي ١٤/ ٢٩٤، \"التقريب\" لابن حجر (٨٣٦٩).\n(١) أي: جلس على ركبتيه.\n\"النهاية\" ١/ ٢٣٩، \"لسان العرب\" لابن منظور ٢/ ١٢٧.\n(٢) [٢١٨٨] الحكم على الإسناد:\nضعيف ضعفه ابن عدي والذهبي بسليمان بن عطاء والجهني قلت: وهارون أيضًا لم أجده.\nالتخريج:\nأخرجه ابن عدي في \"الكامل\" ٣/ ٢٨٥، وأورده الذهبي في \"ميزان الاعتدال\" ٢/ ٢١٤ - ٢١٥ (٣٤٩٣).\nوانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ٥٥ حيث نسبه لابن عدي والثعلبي.\n(٣) في (ح): قال والخوصانية.\n(٤) ساقط من (س).\n(٥) ثقة صدوق، كثير الرواية للمناكير.","vol":"21","page":129},{"text":"ابن علي الهمداني (١)، نا علي بن سعيد العسكري (٢)، نا أبو بدر عباد ابن الوليد الغبري (٣)، نا محمد بن موسى الخراساني (٤)، نا عبد الله بن عرادة الشيباني (٥)، عن القاسم بن مطيب (٦)، عن مغيرة (٧)، عن إبراهيم (٨)، قال: إن في الجنة لأشجارًا عليها أجراص (٩) من فضة فإذا أراد أهلُ الجنة السماع بعث الله ﷿ ريحًا من تحت العرش فتقع في تلك الأشجار فتحرك تلك الأجراص بأصوات لو سمعها أهل الدنيا لماتوا طربًا (١٠).\n_________\n(١) لم أجده.\n(٢) علي بن سعيد بن عبد الله بن الحسن العسكري السامري، نزيل الري، حدث عن، عمرو بن علي وطبقته، وروى عنه أبو الشيخ وآخرون، له كتاب \"السرائر\" وغير ذلك مات سنة (٣٠٥ هـ)، قال ابن مردويه: كان من \"الثقات\" \"السير\" للذهبي ١٤/ ٤٦٣، \"الشذرات\" ٢/ ٢٤٦.\n(٣) عبّاد بن الوليد الغبري، أبو بدر، روى عن بن أبي رزين وأبو داود وقال ابن أبي حاتم: سمعت منه مع أبي وهو صدوق، وقال ابن حجر: صدوق، مات سنة (٢٥٨ هـ) (وقيل (٢٦٢ هـ)، \"الجرح والتعديل\" ٦/ ٨٧، \"التقريب\" (٣١٥١).\n(٤) لم أجده.\n(٥) أبو شيبان البصري، ضعيف.\n(٦) فيه لين.\n(٧) أبو هشام الكوفي، ثقة متقن، إلا أنه يدلس.\n(٨) إبراهيم النخعي، ثقة إلا أنه يرسل كثيرا.\n(٩) في (س) بالضاد: أجراض، وفي (ح) بالسين: أجراس، هي والتي بعدها.\n(١٠) [٢١٨٩] الحكم على الإسناد:\nضعيف فيه عبد الله بن عرادة وهو ضعيف ومن لم أجده وكذا القاسم بن مطيب فيه لين. =","vol":"21","page":130},{"text":"[٢١٩٠] وأخبرني الحسين (١)، نا ابن شنبة (٢)، وعبد الله بن يوسف (٣)، قالا: نا محمد بن عمران (٤)، نا محمد بن منصور (٥)، نا يحيى بن أبي الحجاج (٦)، نا عبد الله بن مسلم (٧)، عن مولى لبني أمية يقال له: سليمان (٨)، قال: سمعت أبا هريرة يُسأل: هل لأهل الجنة من سماع؟، قال: نعم شجرة أصلها من ذهب وأغصانها من فضة وثمرها اللؤلؤ والزبرجد يبعث الله تعالى ريحًا فيحك بعضها بعضًا فما سمع أحد شيئًا أحسن منه (٩).\n_________\n= التخريج:\nأورده الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٥٥، ونسبه للمصنف.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) أبو عبد الله الجواز المكي، ثقة.\n(٦) أبو أيوب البصري، لين الحديث.\n(٧) عبد الله بن مسلم بن هُرْمُزْ المكي، روى عن مجاهد وسعيد بن جبير روى عنه الثوري وغيره قال أبو حاتم عنه: ليس بقوى يكتب حديثه، وقال ابن حجر. ضعيف. \"الجرح والتعديل\" ٥/ ١٦٤، \"التقريب\" (٣٦١٦).\n(٨) لم أجده.\n(٩) [٢١٩٠] الحكم على الإسناد:\nضعيف، فيه عبد الله بن مسلم ضعيف، ويحيى بن أبي الحجاج، لين الحديث، وفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه إسحاق في \"مسنده\" ١/ ٤٦٠ (٥٣٥)، وأورده الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٥٦، ونسبه إليه.","vol":"21","page":131},{"text":"<span data-type=\"title\" id=toc-3818>١٦ </span>- ﴿وَأَمَّا الَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ فَأُولَئِكَ فِي الْعَذَابِ مُحْضَرُونَ (١٦)﴾.\n\n<span data-type=\"title\" id=toc-3819>١٧ </span>- ﴿فَسُبْحَانَ اللَّهِ﴾ أي: فصلوا لله ﴿حِينَ تُمْسُونَ﴾\nوهو (١) صلاة المغرب والعصر (٢) ﴿وَحِينَ تُصْبِحُونَ﴾ صلاة الصبح.\n\n<span data-type=\"title\" id=toc-3820>١٨ </span>- قوله تعالى: ﴿وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا﴾\nوهي صلاة العشاء الآخرة (٣) أي: وسبحوه عشيًا ﴿وَحِينَ تُظْهِرُونَ﴾ صلاة الظهر.\n[٢١٩١] وأخبرنا عبد الله بن حامد الوزان (٤)، نا أحمد بن محمد ابن الحسن (٥) الحافظ (٦)، نا (محمد بن يحيى) (٧) (٨)، نا عبد الرحمن ابن مهدي (٩)، نا سفيان (١٠)، عن عاصم (١١)، عن أبي رزين (١٢) (١٣)،\n_________\n(١) في (س): وهي.\n(٢) في (ح): بتقديم وتأخير.\n(٣) في (ح): الأخيرة.\n(٤) أبو محمد الماهاني لم يذكر بجرح أو تعديل.\n(٥) في (س): الحسين.\n(٦) ابن الشرقي، ثقة مأمون.\n(٧) من (ح).\n(٨) أبو عبد الله النيسابوري، ثقة، حافظ جليل.\n(٩) أبو سعيد العنبري، ثقة ثبت حافظ.\n(١٠) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(١١) عاصم بن بهدلة، صدوق له أوهام، حجة في القراءة.\n(١٢) في (ح): ذر.\n(١٣) مسعود بن مالك، ثقة فاضل.","vol":"21","page":132},{"text":"قال قال: (١): نافع الأزرق (٢) لابن عباس: هل تجد الصلوات الخمس في القرآن؟ قال: نعم ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ﴾ إلى قوله: ﴿وَحِينَ تُظْهِرُونَ﴾ صلاة الظهر (٣) (٤).\n[٢١٩٢] وأخبرنا أبو بكر محمد بن أحمد بن عبدوس المزكي (٥)، إملاءً أنا عبد الله بن الشرقي (٦) (٧)، نا أبو حاتم الرازي (٨)، نا أبو صالح\n_________\n(١) من (ح).\n(٢) أبو راشد الحروري، ضعيف، من رؤوس الخوارج.\n(٣) ساقطة من (ح).\n(٤) [٢١٩١] الحكم على الإسناد:\nمداره على عاصم بن أبي النجود وهو صدوق له أوهام، وفيه الوزان، لم يذكر بجرح أو تعديل، ونافع الأزرق ضعيف.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ١٠٣، وفي \"المصنف\" ١/ ٤٥٤ (١٧٧٢)، والطبراني في \"المعجم الكبير\" ١٠/ ٢٤٧ (٤٠٥٦٩)، وقال الهيثمي في \"مجمع الزوائد\" ٧/ ٨٩: رواه الطبراني عن شيخه عبد الله بن محمد بن سعيد بن أبي مريم وهو ضعيف، والطبري في \"جامع البيان\" ٢١/ ٢٩، والحاكم في \"المستدرك\" ٢/ ٤٤٥ وقال: صحيح الإسناد ولم يخرجاه، والبيهقي في \"السنن الكبرى\" ١/ ٣٥٩.\n(٥) النحوي، لم يذكر بجرح أو تعديل.\n(٦) في (س): المشرفي.\n(٧) أبو محمد، أخو الحافظ أبي حامد، سماعاته صحيحة من مثل الذهلي وطبقته، ولكن تكلموا فيه لإدمانه شرب المسكر.\n(٨) محمد بن إدريس أحد الأئمة الحفاظ الأثبات.","vol":"21","page":133},{"text":"كاتب الليث (١)، حدثني الليث (٢)، عن سعيد بن بشير (٣) (٤)، عن محمد ابن عبد الرحمن البيلماني (٥)، عن أبيه (٦)، عن ابن عباس، عن النبي - ﷺ - قال: \"من قال حين يصبح: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ (١٧)﴾ إلى قوله: ﴿وَكَذَلِكَ تُخْرَجُونَ﴾ أدرك ما قاله في يومه، ومن قالها حين يمسي أدرك ما فاته في ليلته\" (٧).\n_________\n(١) عبد الله بن صالح، صدوق كثير الغلط.\n(٢) أبو الحارث المصري، ثقة، ثبت، إمام، مشهور.\n(٣) في (س): بشر.\n(٤) سعيد بن بشير الأنصاري النجاري، روى عن محمد بن عبد الرحمن البيلماني وعنه الليث ولم يرو عنه غيره، قال أبو حاتم: وهو شيخ الليث وليس بالمشهور وقال الحافظ ابن حجر: مجهول.\n\"الجرح والتعديل\" ٧٧٤، \"التهذيب\" ٤/ ١٠، \"التقريب\" (٩٢٧٧). .\n(٥) محمد بن عبد الرحمن البيلماني، روى عن أبيه، وروى عنه سعيد بن بشير والثوري قال أبو حاتم والبخاري والنسائي. منكر الحديث قال ابن حجر ضعيف وقد اتهمه بن عدي وابن حبان، \"التهذيب\" ٢٥/ ٥٩٤، \"التقريب\" (٦٠٦٧).\n(٦) عبد الرحمن بن البيلماني، ضعيف.\n(٧) [٢١٩٢] الحكم على الإسناد:\nفيه سعيد بن بشير ومحمد بن عبد الرحمن وأبوه وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه أبو داود، كتاب الأدب، باب ما يقول إذا أصبح (٥٠٧٦)، والطبراني في \"المعجم الأوسط\" ٨/ ٢٨٠ (٨٦٣٧)، وقال: لا يروى هذا الحديث عن ابن عباس إلا بهذا الإسناد تفرد به ليث، وفي \"المعجم الكبير\" ١٢/ ٢٣٩ (١٢٩٩١)، وابن السني في \"عمل اليوم والليلة\" (ص ٧٣) (٧٩)، والحديث ضعيف أعله البخاري وابن عدي وابن الجوزي بسعيد بن بشير، انظر تفصيل =","vol":"21","page":134},{"text":"[٢١٩٣] وأخبرني (محمد بن) (١) القاسم بن أحمد (٢) قال: كتب إليَّ عمر بن أحمد بن عثمان البغدادي (٣)، أن زبير (٤) بن محمد بن خلف القرشي (٥)، حدثهم قال: أنا أحمد بن عبد الرحمن بن وهب (٦)، نا (عمي (٧)، نا) (٨) الماضي بن محمد (٩)، عن جويبر (١٠)، عن الضحاك (١١)، عن ابن عباس قال: قال رسول الله\n_________\n= الكلام في \"تهذيب التهذيب\" لابن حجر ٢/ ٩، وانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ٥٧، \"الفتح السماوي\" للمناوي ٢/ ٩٠٣.\n(١) في (س): أبو.\n(٢) الفلوسي، أبو الحسن النيسابوري، لم يذكر بجرح أو تعديل.\n(٣) أبو حفص بن شاهين، ثقة مأمون.\n(٤) في (س)، (ح): زيد.\n(٥) لم أجده.\n(٦) أحمد بن عبد الرحمن بن وهب بن مسلم المصري، روى عن عمه وإسحاق بن الفرات وآخرين روى عنه مسلم وإبراهيم بن عبد الله وغيرهما، قال ابن حجر. صدوق، تغير بآخره، \"التهذيب\" ١/ ٣٨٨، \"التقريب\" (٦٧).\n(٧) عبد الله بن وهب بن مسلم القرشي، ثقة، حافظ، عابد.\n(٨) ساقط من (س).\n(٩) الماضي بن محمد بن مسعود الغافقي، أبو مسعود المصري، كان وراقًا يكتب المصاحف، روى عن أبان بن أبي عياش وجويبر، وروى عنه عبد الله بن وهب وآخرون، قال أبو حاتم: لا أعرفه والحديث الذي رواه باطل. ذكره ابن حبان في \"الثقات\" قال ابن حجر: ضعيف.\n\"الجرح والتعديل\" ٨/ ٤٤٢، \"الثقات\" لابن حبان ٧/ ٥٢٧، \"التقريب\" لابن حجر (٦٤٢٣).\n(١٠) ابن سعيد البلخي، ضعيف جدًا.\n(١١) الضحاك بن مزاحم، صدوق كثير الإرسال.","vol":"21","page":135},{"text":"- ﷺ -: \"من قال: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ (١٧)﴾ -هذِه الآيات الثلاث من سورة الروم وآخر سورة والصافات- دبر كل صلاة يصليها كتب الله (١) له من الحسنات عدد نجوم السماء وقطر المطر وعدد ورق الشجر وعدد تراب الأرض، فإذا مات أجري له بكل حسنة عشر حسنات في قبره\" (٢).\n[٢١٩٤] وأخبرني أبو عبد الله بن فنجويه (٣)، نا ابن شنبة (٤)، وأحمد بن جعفر بن حمدان (٥)، والفضل بن الفضل (٦)، قالوا: نا إسحاق بن برهام الريحاني (٧) (٨)، عن الحجاج بن يوسف بن (٩) قتيبة ابن مسلم (١٠)،\n_________\n(١) من (ح).\n(٢) [٢١٩٣] الحكم على الإسناد:\nضعيف جدًّا، فيه جويبر ضعيف جدًّا وفيه من لم يذكر بجرح أو تعديل ومن لم أجده وكذلك الماضي ضعيف.\nالتخريج:\nلم أقف عليه عند غير المصنف.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٥) الدينوري، ثقة.\n(٦) ابن العباس الكندي، صدوق.\n(٧) في (س): الزنجاني.\n(٨) لم أجده.\n(٩) في (س): عن، وهو خطأ.\n(١٠) لم أجد له ترجمة.","vol":"21","page":136},{"text":"نا بشر بن الحسين (١)، نا الزبير بن عدي (٢)، عن أنس بن مالك، قال: قال رسول الله - ﷺ -: \"من سَرَّهُ أن يقال له بالقفيز الأوفى فليقل: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ﴾ إلى قوله: ﴿وَكَذَلِكَ تُخْرَجُونَ﴾ ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ (١٨٠)﴾ إلى قوله: (رب العالمين) \" (٣).\n[٢١٩٥] وأخبرني ابن فنجويه (٤)، نا عمر بن أحمد بن القاسم (٥)، نا محمد بن عبد الغفار (٦)، نا جبارة بن المغلس (٧)، نا كثير (٨)، عن\n_________\n(١) أبو محمد بشر بن الحسين الأصبهاني الهلالي، صاحب الزبير بن عدي، قال البخاري: فيه نظر، وقال الدارقطني، متروك، وقال أبو حاتم يكذب على الزبير. \"اللسان\" لابن حجر ٢/ ٢١.\n(٢) الهمداني، اليامي، ثقة.\n(٣) [٢١٩٤] الحكم على الإسناد:\nضعيف جدًّا علته بشر بن الحسين، وفيه من لم أجده.\nالتخريج:\nأورده المناوي في \"الفتح السماوي\" ٢/ ٩٠٣ وقال: رواه الثعلبي من حديث أنس بسند ضعيف جدًّا، والزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٥٧، ولم ينسباه لغير المصنف.\nوأخرج عبد الرزاق في \"المصنف\" ٢/ ٢٣٦ (٣١٩٦)، كله من طريق الأصبغ بن نباتة وهو متروك رمي بالرفض، انظر كذلك \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ١٨٢.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) أبو بكر النهاوندي، فقيهًا، روى عن الثقات الموضوعات.\n(٦) الزرقاني، متكلم فيه.\n(٧) الحماني، ضعيف.\n(٨) كثير بن سليم الضبي، روى عن أنس والضحاك، روى عنه أحمد بن عبد الله واسماعيل ابن أبان، قال أبو حاتم: ضعيف الحديث، منكر الحديث، وقال ابن =","vol":"21","page":137},{"text":"الضحاك (١)، قال: من قال: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ (١٧)﴾ إلى آخر الآية كان له من الأجر كعدل مائتي رقبة من ولد إسماعيل ﵇ (٢).\n[٢١٩٦] وأخبرني ابن فنجويه (٣)، نا ابن شنبة (٤)، نا علي بن محمد بن هامان (٥) قال: حدثنا علي بن محمد الطنافسي (٦)، نا يحيى بن آدم (٧)، نا إسرائيل (٨)، عن أبي إسحاق (٩)، عن زيد العمي (١٠)، عن محمد بن واسع (١١)،\n_________\n= حجر: ضعيف. \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٥٢، \"التقريب\" لابن حجر (٥٦١٣).\n(١) الضحاك بن مزاحم، صدوق كثير الإرسال.\n(٢) [٢١٩٥] الحكم على الإسناد:\nضعيف، فيه كثير الضبي ضعيف، والزرقاني متكلم فيه، وجبارة ضعيف.\nالتخريج:\nلم أجده عند غير المصنف.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٥) لم أجده.\n(٦) من (س)، (ح)، وهو ثقة.\n(٧) أبو زكريا الكوفي، ثقة، حافظ.\n(٨) إسرائيل بن يونس أبو يوسف الكوفي، ثقة.\n(٩) عمرو بن عبد الله بن عبيد، ثقة، مكثر، عابد، اختلط بأخرة.\n(١٠) أبو الحواري، البصري، ضعيف.\n(١١) محمد بن واسع بن جابر بن الأخنس بن عائذ بن خارجة بن زياد الأزدي أبو بكر، ويقال أبو عبد الله، البصري، قال علي بن المديني: ما أعلمه سمع من أحد من =","vol":"21","page":138},{"text":"عن كعب (١)، قال: من قال حين يصبح: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ (١٧)﴾ إلى آخر الآية، لم يفته خير كان في يومه ولم يدركه شر كان فيه، ومن قالها حين يمسي لم يدركه شر كان في ليله (٢) ولم يفته خير كان في فيها (٣)، وكان إبراهيم خليل الله - ﷺ - يقولها في كل يوم وليلة ستَّ مرات (٤).\n\n<span data-type=\"title\" id=toc-3821>١٩ </span>- ﴿يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِ الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ (١٩)﴾ (٥)\n_________\n= الصحابة، قال الدارقطني: عابد ثقة، ولكن بلي برواة ضعفاء. وقال ابن حجر ثقة. \"التهذيب\" ٢٦/ ٥٧٦، \"التقريب\" لابن حجر (٦٣٦٨).\n(١) كعب الأحبار، ثقة.\n(٢) في (س): يومه، وهو خطأ.\n(٣) في (س): في يومه، وهو خطأ.\n(٤) [٢١٩٦] الحكم على الإسناد:\nضعيف مداره على زيد العمي وهو ضعيف، وفيه علي بن محمد بن هامان، لم أجده، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن عساكر في \"تاريخ دمشق\" ٦/ ٢١٣ من قول محمد بن واسع، وفيه أن إبراهيم ﵇ كان يقولها ست مرات.\n(٥) ورد في حاشية (س) التالي: بعد موتها يعني ينبت النبات من الأرض بعد يبسها وتحطمها بالمطر ﴿وَكَذَلِكَ تُخْرَجُونَ﴾ يعني: يحيكم بالمطر يمطر من ماء البحر المسجور كالمني فتحيون به، وقال مقاتل: يرسل الله تعالى يوم القيامة ماء الحيوان من السماء السابعة من البحر المسجور على الأرض بين النفختين فينشر عظام الموتى فذلك قوله تعالى: ﴿وَكَذَلِكَ تُخْرَجُونَ﴾ قرأ حمزة والكسائي (تَخرجون) بفتح التاء، والباقون برفع التاء، ﴿وَمِنْ آيَاتِهِ﴾، قال مقاتل: يعني =","vol":"21","page":139},{"text":"(قرأ حمزة والكسائي (١) بفتح التاء (٢) هنا (٣)، والياء هناك (٤) خلاف في الثاني (٥) من هذِه السورة (٦) \" (٧).\n\n<span data-type=\"title\" id=toc-3822>٢٠ </span>- ﴿وَمِنْ آيَاتِهِ أَنْ خَلَقَكُمْ مِنْ تُرَابٍ﴾\nيعني: آدم ﵇ ﴿ثُمَّ إِذَا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ﴾ (٨).\n_________\n= ومن علامات الرب أنه إله واحد وإن لم تروه فتعرفوا توحيده بصنعه أن خلقكم. أبو الليث.\nانظر: \"بحر العلوم\" للسمرقندي ٣/ ٤٥.\n(١) وابن ذكوان بخلف عنه.\n(٢) (تَخْرَجُونَ) بفتح التاء على البناء للفاعل.\n(٣) أي: في هذِه الآية (١٩)، ومن سبق في سورة الأعراف: ٢٥: ﴿قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ (٢٥)﴾.\n(٤) الجاثية: ٣٥: ﴿فَالْيَوْمَ لَا يُخْرَجُونَ مِنْهَا وَلَا هُمْ يُسْتَعْتَبُونَ﴾ قرأها حمزة والكسائي ويعقوب (لا يَخْرُجُونَ) بفتح الياء وضم الراء. انظر مراجع القراءات الآتية.\n(٥) يقصد به كلمة (تخرجون) الآية (٢٥) قوله تعالى: ﴿إِذَا أَنْتُمْ تَخْرُجُونَ﴾.\n(٦) القراءة متواترة، دل على ذلك قول الشاطبي:\nبخلف مضى في الروم لا يخرجون ... في رضًا ..........\nانظر: \"السبعة\" لابن مجاهد (٥٠٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٩)، \"التيسير\" للداني (١٧٥)، \"الإقناع\" لابن الباذش (٤٤٢)، \"الحجة\" لابن زنجلة (٥٥٧)، \"البحر المحيط\" لأبي حيان ٧/ ١٦٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٦٧، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٦، \"معجم القراءات\" للخطيب ٧/ ١٥٠.\n(٧) ما بين القوسين ساقط من (س)، (ح).\n(٨) في (س)، (ح) بزيادة: يعني ذريته.","vol":"21","page":140},{"text":"<span data-type=\"title\" id=toc-3823>٢١ </span>- ﴿وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا﴾\nأي: من جنسكم ولم يجعلهن من الجن (١) وقيل: من ضلع آدم ﵇ (٢)، وقيل: من نطف الرجال (٣).\n﴿لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً﴾ (٤) يعني: أُلفة (٥) ﴿وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ﴾.\n[٢١٩٧] أخبرني الحسين بن محمد بن الحسين (٦)، نا موسى بن محمد بن علي (٧)، نا أبو شعيب الحراني (٨) (٩)، نا يحيى بن عبد الله\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٦٦، والزمخشري في \"الكشاف\" ٣/ ٢١٨، والقرطبي ١٤/ ١٧، \"البحر المحيط\" لأبي حيان ٧/ ١٦٢ ولم ينسبوه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢١/ ٣١ عن قتادة بلفظ: حواء خلقها الله من ضلع من أضلاع آدم، ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٦٦، والزمخشري في \"الكشاف\" ٣/ ٢١٨، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٣٣، والقرطبي ١٤/ ١٧، \"البحر المحيط\" لأبي حيان ٧/ ١٦٢ ولم ينسبه، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٩٦ لعبد بن حميد وابن أبي حاتم وابن المنذر، وانظر: \"فتح القدير\" للشوكاني ٤/ ٢٧١.\n(٣) ساقطة من (س).\n(٤) ورد في حاشية (س) التالي: الهاء يعني: لتقر قلوبكم عندها، لأن الرجل إذا طاف البلاد فلا يستقر قلبه، فإذا رجع إلى أهله اطمأنَّ واستقرَّ، ويقال: لتسكنوا إليها يعني لتوقعوا بها. أبو الليث. انظر \"بحر العلوم\" للسمرقندي ٣/ ٤٥.\n(٥) في (س)، (ح) بزيادة: ومحبة.\n(٦) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) في (ح): الحراز.\n(٩) عبد الله بن الحسين بن أحمد بن أبي شعيب، ثقة، مأمون، لكنه يخطئ.","vol":"21","page":141},{"text":"البابلتي (١)، نا صفوان بن عمرو (٢)، قال: حدثني المشيخة أن رجلًا أتى النبي - ﷺ - فقال: يا نبي الله لقد عجبت من أمرٍ وإنه لعجب، إن الرجل ليتزوج المرأة وما رآها وما رأته قط حتى إذا ابتنى بها أصبحا وما شيء أحب إلى أحدهما من الآخر فقال رسول الله - ﷺ -: ﴿وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً﴾ (٣).\n\n<span data-type=\"title\" id=toc-3824>٢٢ </span>- قوله تعالى: ﴿وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ﴾ (٤)\n_________\n(١) ضعيف.\n(٢) أبو عمرو الحمصي، ثقة.\n(٣) [٢١٩٧] الحكم على الإسناد:\nضعيف؛ فيه موسى بن محمد، لم أجده، والبابلتي ضعيف، مع الانقطاع الظاهر فيه.\nالتخريج:\nالحديث لم أجده عند غير المصنف.\n(٤) ورد بعدها في هامش (س): ﴿أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ﴾ يريد بالألسنة اللغات، وقيل: أشكال المنطق فإن الله القدير الحكيم خالف بين مناطق عباده حتى لا تكاد تسمع منطقتين متفقتين في جهارة ولا سر ولا خصاصة، ولا لكنة ولا صوت، ولا نغمة، واختلاف الألوان ظاهر؛ لأن الخلق ما بين أبيض وأسود وأحمر وآدم، وقيل: المراد باختلاف الألوان اختلاف الصور فسبحان من خالف بين الصور والألوان حتى لا تكاد ترى أخوين توأمين متفرقين من أصل واحد متماثلتين ما ذاك إلا عن قدرة قادر، وحكمة حكيم فإنها لو اتفقت وتشاكلت لوقع الالتباس في الناس، ﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْعَالِمِينَ﴾ البر منهم والفاجر والجن والإنس، قرئت لحفص عن عاصم ﴿لِلْعَالِمِينَ﴾ بكسر اللام، جمع عالِم، وخصَّ العالمين، وإن كانت الآية لكافة الناس عالِمهم وجاهلهم لموضع استدلالهم وتدبيرهم، ويؤيد هذِه القراءة قوله تعالى: ﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ﴾ وبهذا أرجح القول بهذِه القراءة. رموز وكنوز.","vol":"21","page":142},{"text":"(فعربي وعجمي) (١)، ﴿وَأَلْوَانِكُمْ﴾ أبيض وأسود وأحمر وأنتم ولد رجل واحد وامرأة واحدة.\n﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْعَالِمِينَ﴾ (٢) بكسر اللام (٣) حفص، والباقون (٤) بفتحها (٥).\n\n<span data-type=\"title\" id=toc-3825>٢٣ </span>- ﴿وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُمْ مِنْ فَضْلِهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَسْمَعُونَ (٢٣)﴾ (٦).\n\n<span data-type=\"title\" id=toc-3826>٢٤ </span>- قوله تعالى: ﴿وَمِنْ آيَاتِهِ يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنَ السَّمَاءِ مَاءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ (٢٤)﴾\n_________\n(١) ساقط من (ح).\n(٢) في (س) بزيادة: قرأ.\n(٣) قبل الميم جمع عالِم؛ لأنه المنتفع بالآيات.\n(٤) أي: جميع القراء ما عدا حفص عن عاصم.\n(٥) (للعالَمين) بفتح اللام، أي: العالَم من الجن والإنس، وهو جمع عالَم بفتح اللام، والقراءتان متواترتان، دلّ على ذلك قول الشاطبي ﵀: للعالمين اكسروا عُلَا.\nانظر: \"السبعة\" لابن مجاهد (٥٠٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٣، \"التيسير\" للداني (١٧٥)، \"الإقناع\" لابن الباذش (٤٤٢)، \"الحجة\" لابن زنجلة (٥٥٨)، \"البحر المحيط\" لأبي حيان ٧/ ١٦٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٦ - ٣٥٧، \"معجم القراءات\" للخطيب ٧/ ١٥١.\n(٦) في هامش (ح) عندها ورد التالي: سماع تدبر واعتبار. تمت الجلالين.\nانظر: \"تفسير الجلالين\" (٥٣٣).","vol":"21","page":143},{"text":"وحذف (أن) من قوله: ﴿يُرِيكُمُ الْبَرْقَ﴾ لدلالة الكلام عليه، كقول طرفه:\nألا أيهاذا الزاجري أحضر الوغى (١)\nأراد أن أحضر، وقيل: هو على التقديم والتأخير تقديره: ويريكم البرق من آياته (٢).\n\n<span data-type=\"title\" id=toc-3827>٢٥ </span>- قوله ﷿: ﴿وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الْأَرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ (٢٥)﴾ (٣) (٤)\n_________\n(١) وتتمة البيت:\nوأن أشهد اللذات هل أنت مخلدي\nوذُكر في (ح)، والبيت من معلقة طرفة، وهي قصيدة طويلة ضمنها هذا البيت، وقوله: (أحضر) أراد أن أحضر، فلما أسقط أن ارتفع الفعل، و(الوغى): الصوت في الحرب، والخلود: البقاء.\nانظر: \"المعلقات السبع\" (٦٠)، وانظر: \"ديوانه\" (٣٢)، وعزاه له سيبويه في \"الكتاب\" ٣/ ٩٩، وفي \"شرح ديوان المتنبي\" ٢/ ١٩٥، ٢/ ٣٣٩، \"سر صناعة الإعراب\" لابن جني ١/ ٢٨٥، \"الإنصاف في مسائل الخلاف\" لابن الأنباري ٢/ ٥٦٠، ٥٦٥، \"لسان العرب\" لابن منظور ١٣/ ٣٢، ١٤/ ٢٧٢ وغيرها.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٨.\n(٣) في هامش (ح) ورد التالي: بلا عمد. تمت جلالين.\nانظر: \"تفسير الجلالين\" (٥٣٤).\n(٤) في هامش (س) ورد التالي: بأمر مليء بقوله كونا قائمين فقامتا بغير علاقة ولا دعامة، ﴿ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الْأَرْضِ﴾ وذلك حين ينفخ إسرافيل في الصور النفخة الأخيرة على صخرة بيت المقدس فيقول يا أهل القبور قوموا فلا تبقى نسمة إلا قامت لفصل القضاء ﴿ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الْأَرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ﴾ قال: بعضهم: إذا الأولى للشرط، والثانية: للمفاجأة، وهي أن تنوب مناب الفاء في جواب =","vol":"21","page":144},{"text":"أي: من قبوركم عن ابن عباس (١) ﴿إِذَا أَنْتُمْ تَخْرُجُونَ﴾ منها وأكثر العلماء على أن معنى الآية ثم إذا دعاكم دعوةً إذا أنتم (٢) تخرجون من الأرض.\n\n<span data-type=\"title\" id=toc-3828>٢٦ </span>- ﴿وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ كُلٌّ لَهُ قَانِتُونَ (٢٦)﴾.\n\n<span data-type=\"title\" id=toc-3829>٢٧ </span>- قوله تعالى: ﴿وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ﴾\nوقرأ ابن مسعود: (يُبْدئ) (٣)، ودليله قوله: ﴿هُوَ يُبْدِئُ وَيُعِيدُ﴾ (٤)، ودليل العامة ﴿كَمَا بَدَأَكُمْ تَعُودُونَ﴾ (٥).\n_________\n= الشرط فإن قيل بماذا يتعلق من الأرض، قلت: إما بدعاكم أو بدعوة على معنى كائنة من الأرض أو بمحذوف في موضع الحال من ... والميم في دعاكم تقديره دعاكم خارجين من الأرض، ولا يجوز أن يتعلق بـ (تخرجون)، لأن ما بعد إذا لا يعمل فيما قبله. رموز وكنوز.\n(١) أخرجه ابن المنذر عن ابن جريج كما في \"الدر المنثور\" للسيوطي ١١/ ٥٩٦، ونسبه لابن عباس البغوي في \"معالم التنزيل\" ٦/ ٢٦٧.\n(٢) في هامش (ح) ورد التالي: في الكشاف: فإن قلت: بم يتعلق من الأرض أبالفعل أم بالمصدر؟ قلت: فيها إذا جاءتهم آية بطل بهم معمل ... الخ.\nانظر: \"الكشاف\" للزمخشري ٣/ ٢٢٠، قال في السراج: وأراد أن التعلق بالفعل هو الوجه، ولا يخفى أن الراجح ما آثره العلامة انتهى. وينظر: ما وجه الرجحان؟\n(٣) القراءة شاذة.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢١، \"معجم القراءات\" للخطيب ٧/ ١٥٤، ولم أجده في كتب الشواذ.\n(٤) البروج: ١٣.\n(٥) الأعراف: ٢٩.","vol":"21","page":145},{"text":"﴿وَهُوَ أَهْوَنُ عَلَيْهِ﴾ قال الربيع بن خُثيم والحسن: وهو هيّن عليه (١)، وهي رواية العوفي عن ابن عباس (٢).\nوهذا كقول الفرزدق:\nإن الذي سمك السماء بنى لنا ... بيتًا دعائمه أعز وأطول (٣)\nأي: عزيزة طويلة. وقال آخر:\nلعمرك إن الزبرقان لباذل ... لمعروفه عند السنين وأفضل (٤)\n_________\n(١) في (س)، (ح) بزيادة: وما شيء عليه بعزيز.\n(٢) الأثر: أخرجه الطبري في \"جامع البيان\" ٢١/ ٣٦ بلفظ: ما شيء عليه بعزيز، عن الربيع، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٣٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٢١، وأبو حيان في \"البحر المحيط\" ٧/ ١٦٥، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٢٣، ونسبوه للربيع وابن عباس، وقال ابن كثير في \"تفسير القرآن العظيم\": ومال إليه الطبري، وذكر شواهد كثيرة.\n(٣) هذا البيت قاله الفرزدق من قصيدة يفتخر بها بقومه على جرير، فيما كان بينهما من نقائض وهو مطلع القصيدة، وقد استشهد به أبو عبيدة في \"مجاز القرآن\" ٢/ ١٢١، والطبري في \"جامع البيان\" ٢١/ ٣٧، والبغوي في \"معالم التنزيل\" ٦/ ٢٦٧، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٣٥، والقرطبي ١٤/ ٢١، والشوكاني في \"فتح القدير\" ٤/ ٢٧٣ وغيرهم، وهو بيت مشهور للفرزدق.\nانظر: \"ديوانه\" (٧١٤)، وكذا عزاه إليه الخليل في \"العين\" ١/ ٧٦، وفي \"معجم الأدباء\" لياقوت (٢٩)، وفي \"معاهد التنصيص\" للعباسي ١/ ١٠٣، \"الأغاني\" للأصفهاني ٨/ ٤٩، ومعنى: سمك السماء: رفعها عالية، والشاهد هنا (أعز وأطول) جاءا بمعنى عزيزة طويلة.\n(٤) البيت استشهد به الطبري في \"جامع البيان\" ٣٧/ ٢١، والقرطبي في \"الجامع =","vol":"21","page":146},{"text":"أي: فاضل.\nوقال مجاهد (١): الإعادة أهون (٢) من البداءة (٣) أي: أيسر (٤)، وهي رواية الوالبي، عن ابن عباس، ووجه هذا التأويل أن هذا مثل ضربه الله ﷿، يقول (٥): إعادة الشيء على الخلق أهون من ابتدائه فينبغي أن يكون البعث أهون عليه عندكم من الإنشاء، وقال قوم: وهو أهون عليه أي: على الخلق، يصاحُ (٦) بهم صيحة فيقومون، ويقال لهم: كونوا فيكونون فذلك أهون عليه (٧) من أن يكونوا نُطَفًا ثم عَلَقًا ثم مُضغًا إلى أن يصيروا رجالًا ونساءً، وهذا معنى رواية\n_________\n= لأحكام القرآن\" ١٤/ ٢١، والشوكاني في \"فتح القدير\" ٤/ ٢٧٣ ولم ينسبْ لقائل، والباذل: هو كل من أعطى شيئًا بطيب نفس، \"لسان العرب\" لابن منظور ١١/ ٥٠، والشاهد هنا (وأفضل) جاءت بمعنى: فاضل.\n(١) في (ح) بزيادة: وعكرمة.\n(٢) في (ح) بزيادة: عليه.\n(٣) انظر: \"تفسير مجاهد\" ٢/ ٥٠٠، وزاد عليه: والبداءةُ عليه هينة، وكذا أخرجه الطبري في \"جامع البيان\" عن مجاهد ٢١/ ٣٦.\n(٤) والأثر هذا بتمامه (أيسرُ عليه) كما أخرجه الطبري في \"جامع البيان\" ٢١/ ٣٦ عن ابن عباس، وذكره عنه ابن عطية في \"المحرر الوجيز\" ٤/ ٣٣٥، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٢٣ من طريق ابن أبي طلحة عن ابن عباس، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٩٧ لابن المنذر وابن أبي حاتم، وذكره الشوكاني في \"فتح القدير\" ٤/ ٢٧٥ جميعهم عن ابن عباس.\n(٥) في (ح) بالتاء: تقول.\n(٦) في (س): يصاحون.\n(٧) من (ح) في الأصل، (س): عليهم، خطأ.","vol":"21","page":147},{"text":"حبان (١) الكلبي (٢) عن أبي صالح (٣) عن ابن عباس (٤) واختيار قُطرب (٥).\n﴿وَلَهُ الْمَثَلُ الْأَعْلَى﴾ أي: الصفة العليا (٦) ﴿فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ قال\n_________\n(١) حبان بن علي العنزي، ضعيف.\n(٢) محمد بن السائب، متهم بالكذب، ورمي بالرفض.\n(٣) باذام، ضعيف يرسل.\n(٤) الحكم على الإسناد:\nحبان وأبو صالح ضعيفان، والكلبي متهم بالكذب.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٦/ ٢٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٢٢ عن ابن عباس.\n(٥) صفة القدرة لله ﷿ من صفات كماله فهو على كل شيء قدير، ولا يعجزه شيء، ولا يتعبه شيء، ولا يتعاظمه شيء ﷾، ولذلك فقد تنوعت توجيهات السلف لمعنى هذِه الآية فمنهم من جعل أفعل التفضل لا مفهوم لها بل معناه وهو هين عليه، ومنهم من جعلها على بابها ويكون المعنى أن البعث أيسر من ابتداء خلق الشيء من عدم، بمعنى أن هذا مركوز في فطر الناس، أو أنه أهون عليهم فخلقهم من نطفة ثم علقة إلى آخره أهون عليهم من خلقهم بكن فيكون، وكل هذِه التفسيرات تصب في كمال قدرة الله تعالى وأنه لا يتعاظمه شيء ولا يعجزه ولا يعييه، والتدليل على البعث بأحسن عبارة وأقوم دليل، والله أعلم.\nانظر: \"معالم التنزيل\" للبغوي ٦/ ٢٦٧ - ٢٦٨، في \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٣، \"فتح الباري\" لابن حجر ٦/ ٢٨٧.\n(٦) قال ابن القيم ﵀: المثل الأعلى يتضمن: الصفة العليا، وعلم العالمين بها، ووجودها العلمين والخبر عنها، وذكرها وعبادة الرب سبحانه بواسطة العلم والمعرفة القائمة بقلوب عابديه وذاكريه، فهاهنا أربعة أمور:\nالأول: ثبوت الصفات العليا لله سبحانه في نفس الأمر، علمها العباد أو =","vol":"21","page":148},{"text":"ابن عباس يقول: ليس كمثله شيء (١).\nوقال مجاهد وقتادة: مثله أنه لا إله إلا الله ولا رب غيره (٢) ﴿وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾\n\n<span data-type=\"title\" id=toc-3830>٢٨ </span>- قوله تعالى: ﴿ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾\nيعني: من عبيدكم وإمائكم ﴿مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ﴾ من المال\n_________\n= جهلوها، وهذا معنى قول من فسره بالصفة.\nالثاني: وجودها في العلم والتصور وهذا معنى قول من قال من السلف والخلف إنه ما في قلوب عابديه وذاكريه من معرفته وذكره ومحبته وإجلاله وتعظيمه، وهذا الذي في قلوبهم من المثل الأعلى لا يشترك فيه غيره معه، بل يختص به في قلوبهم كما اختص في ذاته، وهذا معنى قول من قال من المفسرين أهل السماء يعظمونه ويحبونه ويعبدونه وأهل الأرض يعظمونه ويجلونه ...\nالثالث: ذكر صفاته والخبر عنها وتنزيهها عن النقائص والعيوب والتمثيل.\nالرابع: محبة الموصوف بها وتوحيده والإخلاص له والتوكيل عليه والإنابة إليه، وكلما كان الإيمان بالصفات أكمل كان هذا الحب والإخلاص أقوى.\nفعبارات السلف تدور حول هذِه المعاني الأربعة لا تتجاوزها، \"الصواعق المرسلة\" لابن القيم ٣/ ١٠٣٣.\n(١) أخرجه الطبري في \"جامع البيان\" ٢١/ ٣٨، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٦٨، وزاد السيوطي في \"الدر المنثور\" ١١/ ٥٩٧ نسبته لابن أبي حاتم وابن المنذر، وكذا ذكره الشوكاني في \"فتح القدير\" ٤/ ٢٧٥ جميعهم عن ابن عباس.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢١/ ٣٨، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٦٨ ونسباه لقتادة، أما الزمخشري في \"الكشاف\" ٣/ ٢٢١ فنسبه لمجاهد، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٢٢ نسبه لقتادة، وكذا ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٢٤، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٥٩٨ لابن أبي حاتم عن قتادة.","vol":"21","page":149},{"text":"﴿فَأَنْتُمْ فِيهِ سَوَاءٌ﴾ (١) (٢) (أي: أنتم وهم فِيه شرع سواء) (٣)، ﴿تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ﴾ قال ابن عباس: تخافونهم أنْ يرثوكم كما يرث بعضكم بعضًا (٤): وقيل: تخافون هؤلاء الشركاء أن يقاسموكم أموالكم كما يقاسم بعضكم بعضًا (٥)، وهذا معنى قول أبي مِجْلَز فإذا لم تخافوا هذا من مماليككم ولم ترضوا بذلك لأنفسكم فكيف رضيتم أن تكون آلهتكم التي تعبدونها لي شركاء؟ وأنتم وهم عبيدي وأنا مالككم جميعًا فكما لا يجوز استواء الملوك مع سيده فكذلك لا يجوز استواء المخلوق مع خالقه (٦)، ثم قال تعالى: ﴿كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ﴾.\n_________\n(١) في (س) بزيادة: وهم، للتفسير.\n(٢) في (س)، (ح) بزيادة: شرع.\n(٣) ما بين القوسين ساقط من (س)، (ح).\n(٤) أخرجه الطبري في \"جامع البيان\" ٢١/ ٣٨، عن ابن عباس، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٣٦ عنه.\n(٥) ذكره الطبري في \"جامع البيان\" ٢١/ ٣٩ ولم ينسبه، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٢٤ - ٢٥.\n(٦) قول أبي مجلز: أخرجه الطبري في \"جامع البيان\" ٢١/ ٣٩ وهو: إن مملوكك لا تخاف أن يقاسمك مالك، وليس له ذلك، كذلك الله لا شريك له، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٢٥، ورجح الطبري هذا القول، وعلل ذلك بقوله: لأنه أشبههما بما دلَّ عليه ظاهر الكلام. . . -ثم قال- فالخيفة التي ذكرها الله تعالى ذكره بأن تكون خيفة مما يخاف الشريك من مقاسمة شريكه المال الذي بينهما إياه؛ أشبه من أن تكون خيفة منه يرثه؛ لأن ذكر الشركة لا يدل على خيفة الوراثة، وقد يدلُّ على خيفة الفراق والمقاسمة.","vol":"21","page":150},{"text":"<span data-type=\"title\" id=toc-3831>٢٩ </span>- ﴿بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْوَاءَهُمْ بِغَيْرِ عِلْمٍ فَمَنْ يَهْدِي مَنْ أَضَلَّ اللَّهُ وَمَا لَهُمْ مِنْ نَاصِرِينَ (٢٩)﴾.\n\n<span data-type=\"title\" id=toc-3832>٣٠ </span>- قوله تعالى: ﴿فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ﴾\nأي: دين الله وهو (١) نصب على المصدر أي: فطرَ فطرة، ومعنى الآية: إن الدين الحنيفية فطرة الله ﴿الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ وقيل: نصب على الإغراء (٢)، ﴿لَا تَبْدِيلَ لِخَلْقِ اللَّهِ﴾ أي: لدين الله، أي: لا يصلح ذلك ولا ينبغي أن يفعل، ظاهره نفي ومعناه نهي، هذا قول أكثر العلماء (٣)، وقال عكرمة (٤) ومجاهد (٥): لا تغيير لخلق الله من\n_________\n(١) في (س)، (ح): وهي.\n(٢) في هامش (س) جاء بعدها: أي: إلزم فطرة الله. البغوي. انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٦٩.\n(٣) من المفسرين نحو ابن عباس، ومجاهد، وعكرمة، والضحاك، وقتادة، وسعيد ابن جبير، وابن زيد، وإبراهيم النخعي، وجمهور السلف.\nانظر: \"جامع البيان\" للطبري ٢١/ ٤١، \"معالم التنزيل\" للبغوي ٦/ ٢٧١، \"المحرر الوجيز\" لابن عطية ٤/ ٣٣٦، \"البحر المحيط\" لأبي حيان ٧/ ١٦٧، \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٦، \"فتح القدير\" للشوكاني ٤/ ٢٧٧.\n(٤) أخرجه عنه الطبري في \"جامع البيان\" ٢١/ ٤١ بلفظ: (الإخصاء) بدل (بالخصاء)، وذكره البغوي في \"معالم التنزيل\" بلفظ: معناه تحريم إخصاء البهائم، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٣١ ولكنْ بدل (ونحوه) (فحولها)، ونسبه له ابن عطية في \"المحرر الوجيز\" ٤/ ٣٣٧، والشوكاني في \"فتح القدير\" ٤/ ٢٧٨.\n(٥) انظر: \"تفسير مجاهد\" ٢/ ٥٠٠، بلفظ: (الإخصاء)، ونسبه له البغوي في \"معالم التنزيل\" ٦/ ٢٧١ بلفظ: معناه تحريم إخصاء البهائم، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٦٧.","vol":"21","page":151},{"text":"البهائم بالخصاء ونحوه.\n[٢١٩٨] أخبرنا محمد بن عبد الله بن حمدون (١)، نا أحمد بن محمد بن الحسن (٢)، نا محمد بن يحيى (٣)، نا عبد الرزاق (٤)، نا (٥) معمر، عن الزهري (٦)، عن ابن (٧) المسيب (٨)، عن أبي هريرة، قال: قال رسول الله - ﷺ -: \"كل مولود يولد على الفطرة فأبواه يهودانه وينصرانه ويمجسانه كما تنتج البهيمة بهيمة هل تحسون فيها من جدعاء؟ \" قال: ثم يقول أبو هريرة: اقرأوا إن شئتم: ﴿فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ الآية (٩).\n_________\n(١) أبو سعيد النيسابوري، عالم، صالح، لم يذكر بجرح أو تعديل.\n(٢) ابن الشرقي، ثقة، مأمون.\n(٣) أبو عبد الله النيسابوري، ثقة، حافظ، جليل.\n(٤) أبو بكر الصنعاني، ثقة، حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٥) ابن راشد، ثقة ثبت فاضل، إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئا، وكذا فيما حدث به بالبصرة.\n(٦) محمد بن مسلم، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٧) ساقطة من (س).\n(٨) سعيد بن المسيب، أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٩) [٢١٩٨] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، ومن سواه ثقات.\nالتخريج:\nحديث متفق عليه، أخرجه البخاري، كتاب الجنائز، باب إذا أسلم الصبي هل يصلى عليه، وهل يعرض على الصبي الإسلام (١٣٥٨)، ومسلم، كتاب القدر، =","vol":"21","page":152},{"text":"[٢١٩٩] وأخبرنا عبد الله بن حامد (١)، أنا أبو بكر بن جعفر المطيري (٢) (٣)، نا أحمد بن عبد الله بن يزيد المؤدب (٤)، نا عبد الرزاق (٥) ح.\n[٢٢٠٠] وأخبرنا أبو سعيد التاجر (٦)، نا أبو حامد الشرقي (٧)، نا محمد بن يحيى الذهلي (٨) (٩)، وعبد الرحمن بن بشر (١٠)، والسلمي (١١)، قالوا: نا عبد الرزاق (١٢)، عن (١٣) معمر (١٤)، عن\n_________\n= باب معنى كل مولود يولد على الفطرة، وحكم موت أطفال الكفار وأطفال المسلمين (٢٦٥٨).\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) في (ح): المطري.\n(٣) محمد بن جعفر، ثقة مأمون.\n(٤) أبو جعفر الهشيمي، كان يضع الحديث.\n(٥) أبو بكر الصنعاني، ثقة حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٦) محمد بن عبد الله بن حمدون، عالم صالح، لم يذكر بجرح أو تعديل.\n(٧) أحمد بن محمد، ثقة مأمون.\n(٨) ساقطة من (س)، (ح).\n(٩) أبو عبد الله النيسابوري، ثقة حافظ، جليل.\n(١٠) أبو محمد النيسابوري، ثقة.\n(١١) أحمد بن يوسف، حافظ ثقة.\n(١٢) ثقة حافظ، عمي في آخر عمره فتغير.\n(١٣) في (س): قال أخبرنا، وفي (ح): قال نا.\n(١٤) ابن راشد، ثقة ثبت فاضل، إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئًا، كذا فيما حدث به في البصرة.","vol":"21","page":153},{"text":"همام (١)، عن أبي هريرة، عن النبي - ﷺ - قال: \"ما من مولود يولد إلا على (٢) هذِه الفطرة، فأبواه يهودانه و(٣) ينصرانه كما تنتجون البهيمة هل (٤) تجدون فيها من جدعاء حتى تكونوا أنتم تجدعونها؟ \" قالوا: يا رسول الله أفرأيت من يموت وهو صغير؟ قال: \"الله أعلم بما كانوا عاملين\" (٥).\nوقال الأسود بن سريع: غزوت مع رسول الله - ﷺ - أربع غزوات وأن أقوامًا تناولوا الذرية بالقتل، فقال رسول - ﷺ -: \"ما بال أقوام قتلوا المقاتلة ثم تناولوا الذرية\" فقال رجل: يا رسول الله إنما هم أولاد المشركين، فقال رسول الله - ﷺ -: \"إن خياركم أولاد المشركين والذي نفسي بيده ما من مولود يولد إلا على الفطرة فما\n_________\n(١) أبو عقبة، الصنعاني، ثقة.\n(٢) سقطت من الأصل.\n(٣) في (ح): أو.\n(٤) في (ح): فهل.\n(٥) [٢١٩٩ - ٢٢٠٠] الحكم على الإسناد:\nشيخ المصنف في السندين لم يذكر بجرح أو تعديل والراوي عن عبد الرزاق في السند الأول يضع الحديث إلا أنه قد توبع من ثلاث ثقات في السند.\nالتخريج:\nأخرجه البخاري، كتاب القدر، باب الله أعلم بما كانوا عاملين (٦٥٩٩)، ومسلم، كتاب القدر، باب معنى كل مولود يولد على الفطرة، وحكم موت أطفال الكفار وأطفال المسلمين (٢٦٥٨)، وهي عنده من أحاديث صحيفة همام المشهورة.","vol":"21","page":154},{"text":"يزال عليها حتى يبين عنه لسانه فأبواه يهودانه وينصرانه\" (١).\nوروى قتادة (٢)، عن مطرف بن عبد الله بن الشخير (٣)، عن عياض ابن حمار المجاشعي (٤)، قال: قال رسول الله - ﷺ -: \"إن الله ﷿ أمرني أن أعلمكم ما جهلتم مما علمني يومي هذا وإنه قال: إن كل مال نحلتُه عبادي فهو لهم (٥) حلال فإني خلقت عبادي كلهم حنفاء فأتتهم الشياطين فاجتالتهم عن دينهم وحرمت عليهم ما أحللت لهم وأمرتهم أن يشركوا بي ما لم أنزل به سلطانًا\" وذكر الحديث (٦).\n_________\n(١) حديث الأسود بن سريع، يرويه عن الحسن البصري وفي سماعه منه اختلاف كبير، والأكثر على أنه لم يسمع منه، ولو صرح بالتحديث، وحملوا ذلك على معنى أنه حدّث أهل البصرة، ولم يحدثه هو خاصة، ولذلك اختلف العلماء في هذا الحديث بين مصحح ومضعف بسبب الانقطاع، والحديث أخرجه أحمد في \"المسند\" ٣/ ٤٣٥ (١٥٥٨٨)، وغيره، وانظر في حاشيته تخريجًا موسعًا للحديث، ولم أجد في المصادر الأخرى زيادة عليه، لأن كل طرقه عن الحسن، عن الأسود، اللهم إلا ما وقفت عليه في الحلية حيث رواه عن أبي إسحاق الفزاري، عن يونس، عن الأسود، والظاهر أنه فيه سقطًا حيث إن يونس وهو ابن أبي إسحاق السبيعي يروي عن الحسن فلعله سقط من المطبوع، ولو لم يكن فإن السند يكون أشد انقطاعًا، والله أعلم.\n(٢) أبو خطاب السدوسي، ثقة ثبت.\n(٣) أبو عبد الله البصري، ثقة عابد.\n(٤) صحابي جليل.\n(٥) من (س)، (ح)\n(٦) الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرجه مسلم كتاب الجنة ونعيمها، باب الصفات التي يعرف بها في الدنيا أهل الجنة وأهل النار (٢٨٦٥).","vol":"21","page":155},{"text":"وقال أبو بكر الوراق (١): ﴿فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ الفقر والفاقة (٢).\n﴿ذَلِكَ الدِّينُ الْقَيِّمُ﴾ أي: المستقيم (٣)، ﴿وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾ (٤).\n_________\n(١) من (س)، (ح).\n(٢) الأثر لم أقف عليه، والصحيح في معنى الفطرة: التوحيد والإسلام، يدل على ذلك الأحاديث الصحيحة التي وردت.\n(٣) ساقطة من (س)، (ح).\n(٤) تضمن كلام المصنف تفسير الفطرة، فذكر ثلاثة أقوال هي:\nالدين وهو الإِسلام، الخلقة السليمة، والفقر والفاقة، وهذِه المسألة مما كثرت فيها الأقوال، ويمكن إجمالها في ما يلي:\nالقول الأول: أنها البدأة التي ابتدأهم عليها وإلى ما يصيرون إليه عند البلوغ، فمن ابتدأه الله للشقاوة صار إليها؛ وإن عمل بعمل أهل السعادة، وهكذا السعادة.\nالقول الثاني: أنها الخلقة السليمة التي يخلق عليها الإنسان، أي: إنه خلق خلقة سليمة مستقيمة يعرف بها ربه إذا بلغ مبلغ المعرفة.\nالقول الثالث: أن المراد أن الله فطرهم على الإنكار والمعرفة، فلما أخذ منهم الميثاق: ألست بربكم؟، قالوا جميعًا: بلى، فأما أهل السعادة فقالوها طوعًا، وأما أهل الشقاوة فقالوها كرهًا لا طوعًا.\nالقول الرابع: أنها ما يقلب الله في قلوب الخلق إليه مما يريد ويشاء، فقد يكفر العبد ثم يؤمن والعكس، وقد يؤمن ويموت على ذلك والعكس.\nالقول الخامس: أنها ما أخذ الله من الميثاق من ذرية آدم قبل أن يخلقوا وهم على صورة الذر.\nالقول السادس: أنها الإِسلام.\nوهذا القول هو الراجح لموافقته للقرآن، ولورود نصوص السنة صريحة في ذلك، ولوروده عن جمهور السلف، ويمكن أن يجمع بينه وبين بقية الأقوال الصحيحة =","vol":"21","page":156},{"text":"<span data-type=\"title\" id=toc-3833>٣١ </span>- قوله تعالى: ﴿مُنِيبِينَ إِلَيْهِ﴾\nراجعين إليه بالتوبة مقبلين إليه بالطاعة وهو نصبٌ على الحال والقطع (١)، أي: فأقم وجهك أنت وأمتك منيبين إليه ﴿وَاتَّقُوهُ وَأَقِيمُوا الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ﴾.\n\n<span data-type=\"title\" id=toc-3834>٣٢ </span>- قوله تعالى: ﴿مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا﴾ (٢)\n(أي (٣): فرقًا (٤) كاليهود والنصارى) (٥).\n_________\n= في ذلك، فإن من فسرها بالميثاق فإذا يحقق أن المراد الإسلام؛ وفيه زيادة أن ذلك كان قد حصل لهم قبل الولادة حين استخرجوا من الصلب.\nوهناك أقوال أخرى في الرد على المعتزلة القدرية النفاة، فهي توافق هذا الراجح من حيث إثبات القدر، وإن كان بعضها قد خرج بالحديث عن مقتضاه.\nانظر: \"التمهيد\" لابن عبد البر ٥٧/ ١٨ - ٩٧، \"غريب الحديث\" لأبي عبيد ٢/ ٢٦٤ - ٢٧٠، \"الصحاح\" للجوهري ٢/ ٧٨١ - ٧٨٢، \"لسان العرب\" لابن منظور ١٠/ ٢٨٦ - ٢٨٧، \"جامع البيان\" للطبري ٢١/ ٤٠ - ٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٥ - ٣١، \"شفاء العليل\" لابن القيم ٢/ ٧٧٥ - ٨٠٥، \"فتح الباري\" لابن حجر ٣/ ٤٨ - ٥١، \"درء تعارض العقل والنقل\" لابن تيمية ٨/ ٣٧١ - ٤٦١، \"فتح القدير\" للشوكاني ٤/ ٢٢٤ - ٢٢٦.\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٣٢٥.\n(٢) الشيع: في الأصل مقدار من العدد وهو في الآية بمعنى: فرقًا مختلفين.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٧٠)، \"لسان العرب\" لابن منظور ٨/ ١٨٨.\n(٣) ساقطة من (س).\n(٤) في (س) بزيادة: في.\n(٥) ما بين القوسين ساقط من (ح).","vol":"21","page":157},{"text":"[٢٢٠١] أخبرني الحسين بن محمَّد بن عبد الله الدينوري (١)، نا محمَّد بن عمر بن إسحاق بن حبش الكلواذي (٢)، نا عبد الله بن سليمان بن الأشعث (٣)، نا محمَّد بن مصفى (٤)، نا بقية (٥)، نا شعبة (٦) -أو غيره-، عن مجالد (٧) (٨)، عن الشعبي (٩)، عن شريح (١٠)، عن عمر بن الخطاب، قال: قال رسول الله - ﷺ - لعائشة - ﵂ -: \"يا عائشة (١١): إن الذين فارقوا دينهم وكانوا شيعًا هم أهل البدع (١٢) والضلالة من هذِه الأمة يا عائشة إنّ لكل صاحب ذنب توبة إلا صاحب البدع والأهواء ليست له (١٣) توبة، أنا منهم بريء وهم\n_________\n(١) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) أبو بكر السجستاني، الإمام الحافظ.\n(٤) أبو عبد الله الحمصي، القرشي، صدوق له أوهام وكان يدلس.\n(٥) بقية بن الوليد، صدوق، كثير التدليس عن الضعفاء.\n(٦) شعبة بن الحجاج، ثقة حافظ متقن.\n(٧) في (ح): مخالد، وهو خطأ.\n(٨) مجالد بن سعيد بن عمير الهمداني، ليس بالقوي، تغير في آخر عمره.\n(٩) عامر بن شراحيل ثقة مشهور فقيه فاضل.\n(١٠) القاضي، مخضرم، ثقة.\n(١١) من (س)، (ح).\n(١٢) توجد في هامش نسخة (ح) حاشية مطولة هنا ما يقارب (٢٢) سطر، منقولة من كتاب \"العلم الشامخ في إيثار الحق على الآباء والمشايخ\" للمقبلي، ولكن عبارتها قد يكون فيها سقط أو خطأ في النقل، وقد حذفتها.\n(١٣) في (ح): لهم.","vol":"21","page":158},{"text":"مني برآءُ\" (١).\n﴿كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-3835>٣٣ </span>- ﴿وَإِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُمْ مُنِيبِينَ إِلَيْهِ ثُمَّ إِذَا أَذَاقَهُمْ مِنْهُ رَحْمَةً﴾\nأي: خصبًا وسعة (٣) ﴿إِذَا فَرِيقٌ مِنْهُمْ بِرَبِّهِمْ يُشْرِكُونَ﴾.\n\n<span data-type=\"title\" id=toc-3836>٣٤ </span>- ﴿لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ﴾\nوفي مصحف عبد الله (ولْيتمتَّعوا) (٤).\n\n<span data-type=\"title\" id=toc-3837>٣٥ </span>- قوله تعالى: ﴿أَمْ أَنْزَلْنَا عَلَيْهِمْ سُلْطَانًا﴾\n_________\n(١) [٢٢٠١] الحكم على الإسناد:\nضعيف، فيه بقية ومجالد بن سعيد وكلاهما ضعيف، وفيه الكلواذي لم أجده.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ٥/ ١٤٣٠، ابن أبي عاصم في \"السنة\" ١/ ٨ (٤) -وضعفه الألباني في \"ظلال الجنة\"- والطبراني في \"المعجم الصغير\" ١/ ٣٣٨ (٥٦٠)، وقال الهيثمي في \"مجمع الزوائد\" ١/ ١٨٨: رواه الطبراني في \"المعجم الصغير\"، وفيه بقية ومجالد بن سعيد وكلاهما ضعيف، والبيهقي في \"شعب الإيمان\" ٥/ ٤٤٩ (٧٢٣٩)، وأبو نعيم في \"حلية الأولياء\" ٤/ ١٣٨، وقال: هذا حديث غريب من حديث شعبة تفرد به بقية.\nانظر \"مجمع الزوائد\" ١٠/ ١٨٩، والعجيب أنه قال في موضع آخر: رواه الطبراني في \"المعجم الصغير\" وإسناده جيد. وذكره السيوطي في \"الدر المنثور\" ٤٠٢/ ٣.\n(٢) ورد في هامش (س) التالي: فرحون بأنه الحق.\n(٣) في (ح): ونعمه.\n(٤) القراءة شاذة. انظر: \"معجم القراءات\" للخطيب ٧/ ١٥٨.","vol":"21","page":159},{"text":"قال ابن عباس (١) والضحاك (٢): حجة وعذرًا، قتادة والربيع (٣): كتابًا (٤).\n﴿فَهُوَ يَتَكَلَّمُ﴾ أي: ينطق ﴿بِمَا كَانُوا بِهِ يُشْرِكُونَ﴾ يعذرهم على شركهم ويأمرهم به.\n\n<span data-type=\"title\" id=toc-3838>٣٦ </span>- ﴿وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ (٣٦)﴾.\n\n<span data-type=\"title\" id=toc-3839>٣٧ </span>- ﴿أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ (٣٧)﴾.\n\n<span data-type=\"title\" id=toc-3840>٣٨ </span>- ﴿فَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ذَلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ (٣٨)﴾\n\n<span data-type=\"title\" id=toc-3841>٣٩ </span>- قوله تعالى: ﴿وَمَا آتَيْتُمْ مِنْ رِبًا﴾\n_________\n(١) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٣٣ بلفظ: حجة تنطق بشرككم.\n(٢) ذكره عنه القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٣٣ فقط، وذكره ولم ينسبه ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٣١.\n(٣) الربيع بن أنس البكري.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢١/ ٤٤، عن قتادة بلفظ: أم أنزلنا عليهم كتابًا فهو ينطق بشركهم، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٣٣ ونسباه لقتادة والربيع، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٠٢ لعبد بن حميد وابن المنذر عن قتادة، وأخرج ابن أبي حاتم مثله.","vol":"21","page":160},{"text":"قرأ ابن كثير (أتيتم) مقصور غير ممدود (١) ﴿لِيَرْبُوَا فِي أَمْوَالِ النَّاسِ﴾ قرأ الحسن وعكرمة وأهل المدينة (٢) (لِتُرْبُوا) بتاء مضمومة وجزم الواو على الخطاب أي: لتُربوا أنتم، وهي قراءة ابن عباس واختيار يعقوب وأيوب وأبي حاتم، وقرأ الآخرون: بياء مفتوحة ونصب الواو (٣) وجعلوا الفعل للرَّبْو واختاره أبو عبيد لقوله تعالى: ﴿فَلَا يَرْبُو عِنْدَ اللَّهِ﴾ ولم يقل: فلا يَرْبَى (٤).\n_________\n(١) أي: وما جئتم؛ وقرأ الباقون: بمد الهمزة، أي: وما أعطيتم، وهي متواترة.\nانظر: \"السبعة\" لابن مجاهد (٥٠٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٤، \"التيسير\" للداني (١٧٥)، \"الإقناع\" لابن الباذش (٤٤٢)، \"الحجة\" لابن زنجلة (٥٥٨)، \"البحر المحيط\" لأبي حيان ٧/ ١٧٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٢٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٧، \"معجم القراءات\" للخطيب ٧/ ١٦١.\n(٢) وهم: (نافع وأبو جعفر)، ومعهم يعقوب وابن عباس وقتادة وأبو رجاء والشعبي.\n(٣) (ليَرْبُو) بالياء وإسناد الفعل إلى الربا ونصب الواو وهو مضارع (ربا) أي: زاد.\n(٤) القراءتان متواترتان، دل على ذلك قول الشاطبي ﵀: ليربو خطاب ضم والواو ساكن أتى، أخبر الناظم أن المشار إليه بالهمز في أتى وهو نافع قرأ (لتُربوا) بتاء الخطاب وضمها وبسكون الواو، فتعين للباقين القراءة بياء الغيب وفتحها وفتح الواو.\nانظر: \"السبعة\" لابن مجاهد (٥٠٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٤، \"التيسير\" للداني (١٧٥)، \"الإقناع\" لابن الباذش (٤٤٢)، \"الحجة\" لابن زنجلة (٥٥٩)، \"البحر المحيط\" لأبي حيان ٧/ ١٧٤، \"سراج القاري\" لابن القاصح (٣٢٠)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٧، \"معجم القراءات\" للخطيب ٧/ ١٦١.","vol":"21","page":161},{"text":"واختلف المفسرون (١) في معنى الآية فقال سعيد بن جبير (٢) ومجاهد (٣) وطاوس (٤) وقتادة (٥) والضحاك (٦): هو الرجل يعطي الرجل العطية ويهدي الهدية ليأخذ (٧) أكثر منها فإذا ربًا حلال ليس فيه أجرٌ ولا وزرٌ، فهذا للناس عامة، فأما النبي - ﷺ - خاصة فكان هذا عليه حرامًا (٨) لقوله ﷿: ﴿وَلَا تَمْنُنْ تَسْتَكْثِرُ (٦)﴾ (٩)، وقال الشعبي: هو الرجل يلزق للرجل فيحمله (١٠) ويخدمه ويسافر معه فيجعل له ربحًا في (١١) ماله ليجزيه، وإنما أعطاه التماس عونه ولم\n_________\n(١) ساقطة من (ح).\n(٢) أخرج الطبري في \"جامع البيان\" عن سعيد مثله ٢١/ ٤٦، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٦٩، وزاد السيوطي في \"الدر المنثور\" في نسبته لابن المنذر ١١/ ٦١٣.\n(٣) أخرج الطبري في \"جامع البيان\" ٢١/ ٤٦ عن مجاهد مثله، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٦٩، وزاد السيوطي في نسبته لابن المنذر والفريابي وابن أبي حاتم في \"تفسير القرآن العظيم\" ١١/ ٦٠٣.\n(٤) ونسبه له أبو حيان في \"البحر المحيط\" ٧/ ١٦٩ فقط.\n(٥) أخرج الطبري في \"جامع البيان\" ٢١/ ٤٦ عن قتادة مثله.\n(٦) أخرج الطبري في \"جامع البيان\" ٢١/ ٤٦ عن الضحاك مثله.\n(٧) في (ح)، ومصادر التخريج: ليثاب.\n(٨) ونسبه لأكثر المفسرين البغوي في \"معالم التنزيل\" ٦/ ٢٧٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٣، وزادا ابن عباس، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٣٢، وعزاه الشوكاني في \"فتح القدير\" ٤/ ٢٨٤.\n(٩) المدثر: ٦.\n(١٠) في (س)، (ح): فيحف له.\n(١١) ساقطة من (ح).","vol":"21","page":162},{"text":"يرد به وجه الله تعالى (١)، وقال النخعي: هذا في الرجل يقول للرجل: لأمولنك فيعطيه مراباة، وكان الرجل في الجاهلية يُعطى بالقرابة له المال ليكثر ماله، وهي رواية أبي حصين عن ابن عباس (٢).\nوقال السدي: نزلت في ثقيف كانوا يعطون الربا (٣).\n﴿فَلَا يَرْبُو عِنْدَ اللَّهِ﴾ (٤) (فلا يزكو عند الله) (٥)، لأنه لم يرد به وجه الله تعالى.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢١/ ٤٧ عن عامر الشعبي، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٧٣ بلفظ: هو الرجل يلتزق بالرجل فيخدمه، ويسافر معه فيجعل له ربح ماله التماس عونه لوجه الله فلا يربو عند الله؛ لأنه لم يرد به وجه الله تعالى، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٣٦ بلفظ آخر: أن ما خدم الإنسان به أحدًا وخف له لينتفع به في دنياه فإن ذلك النفع الذي يجزي به الخدمة لا يربو عند الله.\nانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٣٩، \"البحر المحيط\" لأبي حيان ٧/ ١٧٠، \"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢١/ ٤٦ من طريق أبي حصين وهو ثقة ثبت كما سبق، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٧٢ بلفظ: هو الرجل يعطي صديقه أو قريبه ليكثر ماله ولا يريد به وجه الله تعالى، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٣٦، وأبو حيان في \"البحر المحيط\" ٧/ ١٧٠.\n(٣) انظر: \"الكشاف\" للزمخشري ٣/ ٢٢٣، \"المحرر الوجيز\" لابن عطية ٤/ ٣٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٦، \"البحر المحيط\" لأبي حيان ٧/ ١٧٠ جميعهم عن السدي.\n(٤) في (ح) بزيادة: فلا يزكو.\n(٥) ما بين القوسين ساقط من (ح).","vol":"21","page":163},{"text":"﴿وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَئِكَ هُمُ الْمُضْعِفُونَ﴾ قال قتادة: هذا (١) الذي (٢) يقبله الله تعالى ويضعفه له عشر أضعافها (٣) وأكثر من ذلك (٤)، ومعنى قوله: ﴿الْمُضْعِفُونَ﴾ أي: أهل الضعف (٥) كقول العرب: أصبحتم مسمنين إذا سمنت إبلهم، ومعطشين إذا عطشت، ورجل مُقْوٍ إذا كانت إبله (٦) قوية، ومضعف إذا كانت ضعيفة، ومنه الخبيث المخبث أي: أصابه خبثٌ (٧).\n\n<span data-type=\"title\" id=toc-3842>٤٠ </span>- ﴿اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَفْعَلُ مِنْ ذَلِكُمْ مِنْ شَيْءٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ (٤٠)﴾\n\n<span data-type=\"title\" id=toc-3843>٤١ </span>- قوله - ﷿-: ﴿ظَهَرَ الْفَسَادُ﴾\nأي: قحط المطر ونقص الغلات وذهاب البركة ﴿فِي الْبَرِّ وَالْبَحْرِ﴾ يقول أجدبت (٨): البر وانقطعت مادة البحر ﴿بِمَا كَسَبَتْ أَيْدِي النَّاسِ﴾ أي: بشؤم ذنوبهم.\n_________\n(١) في (ح): هو.\n(٢) ساقطة من (س).\n(٣) في (ح): أمثالها.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢١/ ٤٧ عن قتادة، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٠٢ لابن المنذر وعبد بن حميد.\n(٥) أي: الذين يضاعف لهم الثواب. \"لسان العرب\" لابن منظور ٢/ ٢٨٢.\n(٦) كذا في (س)، (ح)، ولم ترد في الأصل.\n(٧) انظر: \"معاني القرآن\" للفراء ٢/ ٣٢٥.\n(٨) من (س)، (ح)، وفي الأصل: يقول، وهو خطأ.","vol":"21","page":164},{"text":"قال مقاتل (١): هذا (٢) قبل أن يبعث الله تعالى نبيه - ﷺ - امتلأت الأرض ظلمًا وضلالةً، فلما بحث الله ﷿ محمدًا - ﷺ - رجع راجعون من الناس، فالبر أهل العمود والمفاوز والبراري، والبحر أهل القرى والريف (٣).\nقال مجاهد: أما والله ما هو (٤) بحركم هذا ولكن كل قرية على ماء جارٍ فهو بحر (٥)، وقال عكرمة: العرب تسمي الأمصار بحرًا (٦).\nوقال عطية وغيره (٧): البر ظهر الأرض الأمصار وغيرها، والبحر\n_________\n(١) في (ح): قتادة.\n(٢) في (س): هذِه.\n(٣) بعدها في (س) زيادة: قيل: فهو بحر، والأثر: قاله مقاتل في \"تفسيره\" ٣/ ٤١٧، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٠٤ عن معمر، عن قتادة مطولًا، وأخرجه الطبري في \"جامع البيان\" ٢١/ ٤٩١ عن قتادة، وذكره الزمخشري في \"الكشاف\" ٣/ ٢٢٤، وزاد السيوطي في \"الدر المنثور\" في نسبته ١١/ ٦٠٥ - ٦٠٦ لابن أبي حاتم.\n(٤) ساقطة من (ح).\n(٥) أخرجه الطبري في \"جامع البيان\" ٢١/ ٤٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٢/ ٣٦٧، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٣/ ٤١ جميعهم عن مجاهد، ولم أجده في \"تفسير مجاهد\".\n(٦) أخرجه الطبري في \"جامع البيان\" ٢١/ ٤٩ عن عكرمة، وذكره الزمخشري في \"الكشاف\" ٣/ ١١٤، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٣٤ بلفظ: البر هنا الفيافي والبحر الأمصار والقرى، وزاد في نسبته السيوطي في \"الدر المنثور\" ٥٠٦/ ١١ لابن المنذر وابن أبي حاتم، وذكره الشوكاني في \"فتح القدير\" ٤/ ٢٨٢.\n(٧) ساقطة من (س).","vol":"21","page":165},{"text":"هو البحر المعروف (١).\nوقال عطية (٢): إذا قل المطر قل الغوص (٣).\nوقال ابن عباس: إذا مطرت السماء تفتح (٤) الأصداف فمها (٥) في البحر فما وقع فيها من ماء السماء فهو اللؤلؤ (٦).\nوقال الحسن: البحر القرى على شاطئ البحر (٧).\nقال ابن عباس وعكرمة ومجاهد: ﴿ظَهَرَ الْفَسَادُ فِي الْبَرِّ﴾ بقتل ابن آدم أخاه (٨) ﴿وَالْبَحْرِ﴾ بالملك الجائر الذي كان يأخذ كل سفينة\n_________\n(١) في (س) بزيادة: والبحر تسمي الأمصار بحرًا، والأثر ذكره البغوي في \"معالم التنزيل\" عن عطية وزاد عليه: وقلة المطر كما تؤثر في البحر فتخلو أجواف الأصداف إذا جاء المطر يرتفع إلى وجه البحر، ويفتح فاه فما يقع فيه من المطر صار لؤلؤًا.\n(٢) في (س) بزيادة: وغيره.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢١/ ٤٩ عن عطية، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٤٠، وزاد في آخره كلمة (عنده)، وزاد السيوطي في نسبته في \"الدر المنثور\" ١١/ ٦٠٥ لابن المنذر.\n(٤) من (ح)، وفي الأصل، (س): تفحت.\n(٥) ساقطة من (س).\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٤٠.\n(٧) ذكره الزمخشري في \"الكشاف\" ٣/ ٢٢٤ بلفظ: المراد بالبحر مدن البحر وقراه التي على شاطئه، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٤٥ بلفظ: البر والبحر هما المعروفان المشهوران في اللغة، عن الحسن.\n(٨) (س)، (ح).","vol":"21","page":166},{"text":"غصبًا (١) واسمه الجلندا (٢) رجل من الأزد (٣).\n﴿لِيُذِيقَهُمْ﴾ قرأ السلمي بالنون (٤) وهي اختيار أبي حاتم (وقنبل\n_________\n(١) قاله مجاهد: انظر \"تفسيره\" ٢/ ٥٠١، وأخرجه ابن أبي شيبة في \"المصنف\" ٩/ ٣٦٤ عنه، والطبري في \"جامع البيان\" ٢١/ ٤٩، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٤٠، وأبو حيان في \"البحر المحيط\" ٧/ ١٧١، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٣٤، وزاد السيوطي في نسبته في \"الدر المنثور\" ١١/ ٦٠٥ لابن أبي حاتم وابن المنذر والفريابي، وذكره الشوكاني في \"فتح القدير\" ٤/ ٢٨٢، والألوسي في \"روح المعاني\" ٢١/ ٤٧.\n(٢) في (س): الجلندي.\n(٣) يشير المصنف إلى أول فساد ظهر في البر والبحر، وقد ذكر ذلك الشيخ محمَّد الأمين العلوي في تفسيره \"حدائق الروح والريحان\" ٢٢/ ١٥٨ فقال: قيل: أول فساد ظهر في البر قتل قابيل أخاه هابيل، وفي البحر أخذ الجلندي الملك كل سفينة غصبًا، وفي المثل: أظلم من ابن الجلندي، وكان من أجداد الحجاج، بينه وبينه سبعون جدًّا، وكان الأرض خضرةً معجبة بنضارتها، لا يأتي ابن آدم شجرة إلا وجد عليها ثمرة، وكان ماء البحر عذبًا وكان لا تقصد الأسود البقر، فلما وقع القتل المذكور ... تغير ما على الأرض، وشاكت الأرض أي: صارت ذات شوك، وصار ماء البحر ملحًا مرًا جدًّا، وقصد بعض الحيوان بعضًا، وتعلقت شوكة بنبي، فلعنها، فقالت: لا تلعني فإني ظهرت من شؤم ذنوب الآدميين. ا. هـ.\nقلت: قد يظهر الفساد في قوم بسبب أفعالهم السيئة، قال تعالى: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ﴾ -[الشورى: ٣٠]-كما هي سنة الله تعالى في خلقه؛ ومن ذلك أن الله غيَّر الصورة على قوم موسى ﵇ فصيرهم قردة، وعلى قوم عيسى ﵇ فصيرهم خنازير، إلى غير ذلك؛ فهذا يدل على أن ظهور الفاحشة في قوم وجهرهم بها سبب لفشو الأمراض والطاعون، ونقص الميزان، والقحط، والله أعلم.\n(٤) (لنذيقهم).","vol":"21","page":167},{"text":"عن ابن كثير) (١)، الباقون بالياء (٢) ﴿بَعْضَ الَّذِي عَمِلُوا﴾ أي: عقوبة بعض الذي عملوا من ذنوبهم ﴿لَعَلَّهُمْ يَرْجِعُونَ﴾ عن كفرهم وأعمالهم الخبيثة.\n\n<span data-type=\"title\" id=toc-3844>٤٢ </span>- ﴿قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلُ كَانَ أَكْثَرُهُمْ مُشْرِكِينَ (٤٢)﴾.\n\n<span data-type=\"title\" id=toc-3845>٤٣ </span>- قوله تعالى: ﴿فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ يَوْمَئِذٍ يَصَّدَّعُونَ (٤٣)﴾\nأي: يتفرقون، فريق في الجنة وفريق في السعير.\n\n<span data-type=\"title\" id=toc-3846>٤٤ </span>- ﴿مَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ وَمَنْ عَمِلَ صَالِحًا فَلِأَنْفُسِهِمْ يَمْهَدُونَ (٤٤)﴾ (٣)\n_________\n(١) ما بين القوسين ساقط من (س)، (ح).\n(٢) القراءتان متواترتان، دلّ على ذلك قول الشاطبي رحمه الله تعالى: نُذِيق زكا، أخبر أن المشار إليهم بالزاي من زكا وهو قنبل قرأ بالنون، فتعين للباقين القراءة بالياء.\nانظر: \"السبعة\" لابن مجاهد (٥٠٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٥، \"التيسير\" للداني (١٧٥)، \"الإقناع\" لابن الباذش (٤٤٢)، \"الحجة\" لابن زنجلة (٥٥٩)، \"البحر المحيط\" لأبي حيان ٧/ ١٧٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٤، \"سراج القارئ\" لابن القاصح (٣٢٠)، \"إتحاف فضلاء البشر\" للدمياطي ٣٥٨/ ٢، \"معجم القراءات\" للخطيب ٧/ ١٦١، \"القمر المنير\" لابن النجار البغدادي (١٦٨).\n(٣) المهاد: الفراش.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٧٦)، \"لسان العرب\" لابن منظور ٣/ ٤١٠.","vol":"21","page":168},{"text":"أي: يفرشون ويسوون (١) المضاجع في القبور.\n\n<span data-type=\"title\" id=toc-3847>٤٥ </span>- ﴿لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْ فَضْلِهِ﴾\nأي: ثوابه (٢) ﴿إِنَّهُ لَا يُحِبُّ الْكَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-3848>٤٦ </span>- ﴿وَمِنْ آيَاتِهِ أَنْ يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ وَلِيُذِيقَكُمْ مِنْ رَحْمَتِهِ﴾\nأي: نعمته بالمطر ﴿وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ﴾ (٣) رزقكم (٤) ﴿وَلَعَلَّكُمْ تَشْكُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3849>٤٧ </span>- قوله تعالى: ﴿وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ رُسُلًا إِلَى قَوْمِهِمْ فَجَاءُوهُمْ بِالْبَيِّنَاتِ فَانْتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا﴾\nأي: أشركوا ﴿وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ﴾ في العاقبة فكذلك نحن ناصروك ومظفروك (٥) على أعدائك ومن (٦) ناوأك، قال الحسن: يعني أنجاهم مع الرسل من عذاب الأمم (٧).\n[٢٢٠٢] (أخبرني أبو عبد الله الحسين بن محمَّد بن عبد الله الدينوري (٨)، قال نا أبو العباس أحمد بن محمَّد بن يوسف\n_________\n(١) ساقطة من (س).\n(٢) ساقطة من (ح).\n(٣) في (س) بزيادة: فيه.\n(٤) في (س)، (ح): رزقه.\n(٥) في (ح): مظهروك.\n(٦) ساقطة من (ح).\n(٧) نسبه للحسن البغوي في \"معالم التنزيل\" ٦/ ٢٧٥.\n(٨) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.","vol":"21","page":169},{"text":"الصرصري) (١) (٢)، أخبرني (٣) محمَّد المطبقي (٤)، نا الربيع بن سليمان (٥)، نا علي بن معبد (٦)، نا موسى بن أعين (٧)، عن بشير بن أبي سُليم (٨) (٩)، عن عمرو بن مرة (١٠)، عن شهر بن حوشب (١١)، عن أم الدرداء (١٢)، عن أبي الدرداء قال سمعت رسول الله - ﷺ - يقول: \"ما من امرئ مسلم يرد عن عرض أخيه إلا كان حقًا على الله أن يردّ عنه باب جهنم يوم القيامة\" ثم تلا هذِه الآية: ﴿وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ﴾ (١٣).\n_________\n(١) السقطي، مختلف في عدالته.\n(٢) ساقط من الأصل، (س).\n(٣) في (ح): قال نا.\n(٤) لم أجده.\n(٥) ثقة.\n(٦) علي بن معبد بن شداد الرقي، أبو الحسن، ويقال أبو محمَّد، نزيل مصر روى عن محمَّد بن الحسن \"الجامع الكبير\" و\"الصغير\" وحدث بمصر، روى له الترمذي والنسائي، قال أبو حاتم ثقة مات سنة (٢١٨ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٠٥ \"التهذيب\" للمزي ٢١/ ١٣٩، \"التقريب\" لابن حجر (٤٨٠١).\n(٧) أبو سعيد الحراني ثقة، عابد.\n(٨) لم أجده.\n(٩) في (ح): سليمان.\n(١٠) أبو عبد الله الجملي، ثقة عابد كان لا يدلس ورمي بالإرجاء.\n(١١) أبو سعيد، صدوق، كثير الإرسال والأوهام.\n(١٢) الصغرى، ثقة فقيهة.\n(١٣) [٢٢٠٢] الحكم على الإسناد:\nضعيف فيه الصرصري مختلف في عدالته، وبشير والمطبقي لم أجدهما. =","vol":"21","page":170},{"text":"<span data-type=\"title\" id=toc-3850>٤٨ </span>- قوله تعالى: ﴿اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا﴾\n[٢٢٠٣] أخبرني ابن فنجويه (١)، نا الباقرحي (٢)، نا الحسن بن علوية (٣)، نا إسماعيل بن عيسى (٤)، نا إسحاق بن بشر (٥)، أخبرني إدريس أبو إلياس (٦)، عن وهب بن منبه (٧): أن الأرض شكت إلى الله ﷿ أيام الطوفان؛ لأن الله ﷿ أرسل الماء بغير وزن ولا كيل فخرج الماء غضبًا لله ﷿ فخدش الأرض وخددها (٨)، فقالت: يا رب إن الماء خدشني وخددني، فقال الله ﷿ فيما بلغني -والله\n_________\n= التخريج:\nأخرجه الترمذي، كتاب البر والصلة، باب ما جاء في الذب عن عرض المسلم (١٩٣١)، وقال: حديث حسن، وأحمد في \"المسند\" ٦/ ٤٤٩ (٢٧٥٣٦)، وضعفه محققوه، وابن أبي الدنيا في \"ذم الغيبة\" (ص ١٥٧) (١٠٢)، والطبراني في \"المعجم الكبير\" ٢٤/ ١٧٦ (٤٤٣)، وإسحاق في \"مسنده\" ٥/ ١٨٤، وانظر: \"العلل\" للدارقطني ٦/ ٢٢٥، \"الفتح السماوي\" للمناوي ٢/ ٩٠٦، \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ٦٠.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) مخلد بن جعفر، اختلط بعد أن كان أمره مستقيمًا.\n(٣) أبو محمَّد البغدادي، ثقة.\n(٤) البغدادي العطار، ضعفه الأزدي وصححه غيره.\n(٥) أبو حذيفة البخاري، كذاب.\n(٦) الصنعاني، ضعيف.\n(٧) أبو عبد الله الأبناوي، ثقة.\n(٨) في (س): خدشًا، وخدَّ الماء في الأرض إذا شقها بجريه، والخدش: التمزيق. \"لسان العرب\" لابن منظور ٢/ ١٦١، ٦/ ٢٩٢.","vol":"21","page":171},{"text":"أعلم- إني سأجعل للماء غربالًا (١) لا يخددك ولا يخدشك فجعل السحاب غربالًا للمطر ﴿فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ﴾ (٢).\nرد الكناية إلى لفظ السحاب لذلك ذكّرها -والسحاب جمع -كما يقال: هذا تمرٌ جيد (٣) ﴿وَيَجْعَلُهُ كِسَفًا﴾ أي: قطعًا متفرقة ﴿فَتَرَى الْوَدْقَ﴾ يعني: المطر ﴿يَخْرُجُ مِنْ خِلَالِهِ﴾ (٤) وسطه، وقرأ ابن عباس (٥): (من خَلَلِهِ) (٦) ﴿فَإِذَا أَصَابَ بِهِ﴾\nأي: بالودق ﴿مَنْ يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3851>٤٩ </span>- قوله - ﷿-: ﴿وَإِنْ كَانُوا مِنْ قَبْلِ أَنْ يُنَزَّلَ عَلَيْهِمْ مِنْ قَبْلِهِ لَمُبْلِسِينَ (٤٩)﴾\n_________\n(١) الغربال: أداة تشبه الدف ذات ثقوب، ينقى بها الحب من الشوائب. \"لسان العرب\" لابن منظور ١١/ ٤٩١، \"المعجم الوسيط\" ٢/ ٦٤٨.\n(٢) [٢٢٠٣] الحكم على الإسناد:\nضعيف جدًا فيه إسحاق بن بشر كذاب، إدريس ضعيف ومخلد بن جعفر اختلط بعد أن كان أمره مستقيمًا وإسماعيل بن عيسى مختلف فيه.\nالتخريج:\nلم أجده عند غير المصنف.\n(٣) قاله الطبري في \"جامع البيان\" ٢١/ ٥٣ - ٥٤.\n(٤) أي: مخارج الماء من السحاب، والخَلَلُ: فُرْجَةٌ بين الشيئين، وجمعه خلال.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٥٣)، \"لسان العرب\" لابن منظور ١١/ ٢١٣.\n(٥) والأعمش وعلى والضحاك والحسن وابن مسعود ومجاهد وأبو العالية.\n(٦) بالإفراد، وهي قراءة شاذة.\nانظر: \"المحتسب\" لابن جني ٢/ ٢٠٧، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٤، \"معجم القراءات\" للخطيب ٧/ ١٦٤.","vol":"21","page":172},{"text":"وقيل: وما كانوا إلا مبلسين (١)، قال قطرب: والفائدة في تكرار قبل هاهنا أن الأولى للإنزال والثانية للمطر (٢)، وقيل: على التأكيد (٣)، كقوله تعالى: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلَا تَحْسَبَنَّهُمْ﴾ (٤) كرر (تحسبن) للتأكيد، وقال الشاعر:\nإذا أنا لم أؤمن عليك ولم يكن ... لقاؤك إلا من وراءُ وراء (٥)\nوفي حرف ابن مسعود: (لا تحسبن الذين يفرحون بما أتوا ويحبون أن يحمدوا بما لم يفعلوا بمفازة من العذاب) غير (٦) مكرر (٧)، وفي\n_________\n(١) مبلسين: أي آيسين، وأبلس الرجل قُطِعَ به، والإبلاس: الحزن المعترض من شدة العباس.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٦٠)، \"لسان العرب\" لابن منظور ٢٩/ ٦.\n(٢) انظر: \"معاني القرآن\" للزجاج ٤/ ١٨٩، ونقله عنه القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٤٤.\n(٣) انظر: \"معاني القرآن\" للأخفش (٥٥٨)، ونقله القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٤٤، ثم قال: وأكثر النحويين على هذا القول قاله النحاس، ورجحه الطبري في \"جامع البيان\" ٢١/ ٥٤.\n(٤) آل عمران: ١٨٨.\n(٥) انظر: \"لسان العرب\" لابن منظور ٥/ ٣٩٠، \"العقد الفريد\" لابن عبد ربه ٢/ ٣١٥، \"خزانة الأدب\" لعبد القادر البغدادي ٦/ ٥٠٤ ونسبوه لعتي.\n(٦) ساقطة من (ح) وهو خطأ.\n(٧) القراءة شاذة. انظر: \"البحر المحيط\" لأبي حيان ٣/ ١٣٨، \"معجم القراءات\" للخطيب ١/ ٦٤٥.","vol":"21","page":173},{"text":"حرفه أيضًا: (وإن كانوا من قبل أن ينزل عليهم لمبلسين) غير مكرر (١).\n\n<span data-type=\"title\" id=toc-3852>٥٠ </span>- قوله تعالى: ﴿فَانْظُرْ إِلَى آثَار﴾\nبالألف على الجمع أهل الشام (٢) والكوفة (٣)، واختلف فيه عن عاصم (٤)، غيرهم (٥): (أَثَرِ) على الواحد (٦) ﴿رَحْمَتِ اللَّهِ﴾ يعني: المطر (٧) ﴿كَيْفَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ ذَلِكَ﴾ (الذي يحيى\n_________\n(١) القراءة شاذة.\nانظر: \"البحر المحيط\" لأبي حيان ٣/ ١٣٨، \"معجم القراءات\" للخطيب ١/ ٦٤٥.\n(٢) وهو ابن عامر الشامي.\n(٣) حمزة والكسائي وحفص عن عاصم والحسن والأعمش.\n(٤) أي: أن حفصًا قرأ بالجمع، وشعبة بالإفراد.\n(٥) وهم ابن كثير وأبو عمرو ويعقوب ونافع وأبو جعفر وشعبة عن عاصم وأبو حيوة وابن السميفع.\n(٦) أي: بالإفراد، والقراءتان متواترتان دلَّ على ذلك قول الشاطبي ﵀: واجْمَعُوا آثاركم شرفًا علا؛ حيث أشار الناظم إلى قراءة الجمع كلفظه للمشار إليهم بالكاف والشين والعين في قوله: كم شرفًا علا، وهم ابن عامر وحمزة والكسائي وحفص فتعين للباقين القراءة بحذفها.\nانظر: \"السبعة\" لابن مجاهد (٥٠٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٤٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٥، \"التيسير\" للداني (١٧٥)، \"الإقناع\" لابن الباذش (٤٤٢)، \"الحجة\" لابن زنجلة (٥٥٩)، \"البحر المحيط\" لأبي حيان ٧/ ١٧٤، \"النشر في القراءات العشر\" لابن الجزري ٣٤٥/ ٢، \"سراج القارئ\" لابن القاصح (٣٢٠)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ١٩٠، \"معجم القراءات\" للخطيب ٧/ ١٧٠ - ١٧١.\n(٧) في (س): بالمطر.","vol":"21","page":174},{"text":"الأرض بعد موتها) (١) ﴿لَمُحْيِ الْمَوْتَى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ (من البعث وغيره) (٢).\n\n<span data-type=\"title\" id=toc-3853>٥١ </span>- قوله تعالى: ﴿وَلَئِنْ أَرْسَلْنَا رِيحًا﴾\nأي: باردة مضرة فأفسدت ما أثبت الغيث ﴿فَرَأَوْهُ﴾ يعني: الزرع والنبات كناية عن غير مذكور ﴿مُصْفَرًّا﴾ يابسًا بعد خضرته ونضرته ﴿لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ﴾. وقد رأوا هذه الآيات الواضحات ثم ضرب تعالى لهم مثلًا.\n\n<span data-type=\"title\" id=toc-3854>٥٢ </span>- فقال - ﷿-: ﴿فَإِنَّكَ لَا تُسْمِعُ الْمَوْتَى وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ (٥٢)﴾\n\n<span data-type=\"title\" id=toc-3855>٥٣ </span>- ﴿وَمَا أَنْتَ بِهَادِ الْعُمْيِ عَنْ ضَلَالَتِهِمْ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ (٥٣)﴾.\n\n<span data-type=\"title\" id=toc-3856>٥٤ </span>- قوله تعالى: ﴿اللَّهُ الَّذِي خَلَقَكُمْ مِنْ ضَعْفٍ﴾\nأي: نطفة (٣) ﴿ثُمَّ جَعَلَ مِنْ بَعْدِ ضَعْفٍ قُوَّةً﴾ يعني: شبابًا.\n﴿ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا﴾ يعني: هرمًا ﴿وَشَيْبَةً﴾ قرأ يحيى (٤) والأعمش وعاصم (٥)\n_________\n(١) ما بين القوسين ساقط من (س).\n(٢) ما بين القوسين ساقط من (ح).\n(٣) النطفة: ماء الرجل. \"لسان العرب\" لابن منظور ٩/ ٣٣٥.\n(٤) ابن وثاب.\n(٥) في رواية أبي بكر عنه، وكذلك في رواية حفص عن عاصم، غير أنه ترك ذلك واختار الضم اتباعًا منه لروايةٍ حدّثه بها الفضيل بن مرزوق عن عطية العوفي، عن =","vol":"21","page":175},{"text":"وحمزة بفتح الضاد (١) من الضعف.\nغيرهم (٢) بالضم فيها كلها واختاره أبو عبيد؛ لأنها لغة النبي - ﷺ - (٣).\n_________\n= عبد الله بن عمر قال: قرأت على رسول الله - ﷺ - ﴿مِنْ ضَعْفٍ﴾ فقال لي: (من ضُعْف)، وهو حديث حسن رواه أبو داود والترمذي في \"السنن\"، وقال ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" إن حفصًا قال: ما خالفتُ عاصمًا إلا في هذا الحرف للحديث الذي رُوي عن ابن عمر ...، وقرأتُ على أبي بكر النقاش بحفص -أي: برواية حفص- فأخذ عليّ بضم الضاد في هذِه الحروف، وقرأتُ على أبي الحسن الخياط فأخذ عليَّ بفتح الضاد، وقال: الضمُّ فيه اختياره لنفسه -يعني: اختيار حفص- فأما روايته عن عاصم فالفتح. انظر: \"التيسير\" للداني (١٧٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٥٠).\n(١) ﴿مِنْ ضَعْفٍ﴾ في الثلاثة وهي لغة تميم.\n(٢) وهم ابن كثير ونافع وأبو عمرو وابن عامر والكسائي وحفص في اختياره، وأبو جعفر ويعقوب وعيسى بن عمرو والجحدري وأبو عبد الرحمن السلمي وخلف.\n(٣) القراءتان متواترتان، والضم والفتح لغتان، والضم أقوى، وهو لغة قريش؛ ولأنه اختيار النبي - ﷺ - قال الزجاج: والاختيار الضم للرواية، ويقصد بها حديث ابن عمر.\nانظر: \"معاني القرآن\" للزجاج ٤/ ١٩١، \"السبعة\" لابن مجاهد (٥٠٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٥٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٦، \"التيسير\" للداني (١٧٥)، \"الإقناع\" لابن الباذش (٤٤٢)، \"الحجة\" لابن زنجلة (٥٦٢)، \"البحر المحيط\" لأبي حيان ٧/ ١٧٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٥، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٥٩ - ٣٦٥، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٤٠٢، \"معجم القراءات\" للخطيب ٧/ ١٧٠ - ١٧١.","vol":"21","page":176},{"text":"[٢٢٠٤] أخبرنا عبد الله بن حامد (بن محمَّد) (١) (٢)، نا علي بن عبد العزيز (٣)، قال أبو نعيم (٤)، نا فضيل بن مرزوق (٥)، عن عطية العوفي (٦) قال: قرأت على ابن عمر: ﴿اللَّهُ الَّذِي خَلَقَكُمْ مِنْ ضَعْفٍ ثُمَّ جَعَلَ مِنْ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا﴾ (٧) يعني: بالضم، ثم قال: إني قرأتها على رسول الله - ﷺ - (٨) فأخذها عليَّ كما أخذتها عليك (٩).\nوكان (١٠) عاصم الجحدري يقرأ (الله الذي خلقكم من ضُعف ثم\n_________\n(١) سقط من (ح)، وجاء مكانها: قال نا حامد بن محمَّد.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) أبو الحسن البغوي، ثقة.\n(٤) الفضل بن دُكَيْن الكوفي ثقة، ثبت.\n(٥) الأغر، صدوق يهم، ورمي بالتشيع.\n(٦) عطية بن سعد صدوق يخطئ كثيرًا، وكان شيعيا مدلسًا.\n(٧) جاء بعدها في (ح): فقال عبد الله: ﴿اللَّهُ الَّذِي خَلَقَكُمْ مِنْ ضَعْفٍ ثُمَّ جَعَلَ مِنْ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا﴾.\n(٨) في (س) بزيادة: كما قرأتها.\n(٩) [٢٢٠٤] الحكم على الإسناد:\nفيه فضيل بن مرزوق صدوق يهم وكذلك العوفي صدوق يخطئ كثيرًا.\nالتخريج:\nأخرجه أبو داود، كتاب الحروف والقراءات، باب ١٠ (٣٩٧٨)، والترمذي، كتاب القراءات، باب ومن سورة الروم (٢٩٣٦)، وحسنه، والحاكم في \"المستدرك\" ٢/ ٢٧٠، وأخرجه الدوري في \"جزء في قراءات النبي - ﷺ -\" (٩١)، وتمام في \"فوائده\" ١/ ٢١٦ (٢١٥)، وابن عساكر في \"تاريخ دمشق\" ٥٦/ ٢٣٣.\n(١٠) في (س): وقرأ.","vol":"21","page":177},{"text":"جعل من بعد ضُعف قوة ثم جعل من بعد قوة ضَعفا) (١) أراد أن يجمع بين اللغتين (٢).\nقال الفراء: الضم لغة قريش والنصب لغة تميم (٣)، ﴿يَخْلُقُ مَا يَشَاءُ وَهُوَ الْعَلِيمُ الْقَدِيرُ﴾.\n\n<span data-type=\"title\" id=toc-3857>٥٥ </span>- ﴿وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ﴾ يحلف المجرمون (٤).\nقوله تعالى: ﴿مَا لَبِثُوا﴾ أي: (في الدنيا) (٥) ﴿غَيْرَ سَاعَةٍ﴾ (٦) استقلوا ذلك لما استقبلوا (٧) من قوله القيامة، نظيرها قوله تعالى:\n_________\n(١) في (ح) بزيادة: بالفتح.\n(٢) وهي رواية عن عاصم بضم الأولين وفتح الثالث.\nانظر: \"حاشية الشهاب على تفسير البيضاوي\" ٧/ ١٢٩، \"المحرر الوجيز\" لابن عطية ٤/ ٣٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٤٦، \"البحر المحيط\" لأبي حيان ٧/ ١٨٠، \"معجم القراءات\" للخطيب ٧/ ١٧٧.\n(٣) لم أجده في معانيه.\n(٤) في (س)، (ح): المشركون.\n(٥) ساقطة من (ح).\n(٦) في (ح) بزيادة بعدها: استقل القوم أجل الدنيا لما عاينوا الآخرة، وقال مقاتل والكلبي: يعني: ما لبثوا في قبورهم غير ساعة، وورد بعدها في هامش (ح) التالي: في الإتحاف لطلبة الكشاف، قوله تعالى: ﴿وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيمَانَ﴾ الآية هذا الكلام يدل على أن تخبطهم بقولهم ساعةً ويومًا وعشرًا كما في طه، و﴿يَوْمًا أَوْ بَعْضَ يَوْمٍ﴾ كما في المؤمنين لما هم فيه من الحال التي تذهل عن الحقائق، ولذا سماه هنا إفكًا؛ لأنه كلام صدر عن غير بصيرة كعادتهم في أيام الدنيا في أخبارهم وسائر أنظارهم فليس لاستقصار الدنيا بالنسبة إلى الآخرة، أو إلى أنها أيام السرور كما مضى للكشاف هناك إذًا لما فارقهم أهل العلم والإيمان تعلموا بحسب الحقيقة والإتقان.\nانتهى.\n(٧) في (ح): استثقلوا.","vol":"21","page":178},{"text":"﴿كَأَنْ لَمْ يَلْبَثُوا إِلَّا سَاعَةً﴾ (١) ﴿مِنَ النَّهَار﴾ و﴿مِنْ نَهَارٍ﴾ ﴿كَذَلِكَ كَانُوا يُؤْفَكُونَ﴾ يكذبون في الدنيا.\n\n<span data-type=\"title\" id=toc-3858>٥٦ </span>- قوله تعالى: ﴿وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ﴾\nأي: فيما كتب الله لكم في سابق علمه، وقيل: في حكم الله تعالى، وقال الجعدي (٢) الشاعر (٣):\nومال الولاء بالبلاء فملتم ... وما ذاك قال الله إذ هو يكتب (٤)\nأي: يحكم، وقال قتادة ومقاتل: هذا من مقاديم الكلام تأويلها: وقال الذين أوتوا العلم في كتاب الله والإيمان لقد لبثتم (٥) ﴿إِلَى يَوْمِ\n_________\n(١) يونس: ٤٥.\n(٢) من (ح).\n(٣) هو النابغة الجعدي.\n(٤) انظر: \"تأويل مختلف الحديث\" لابن قتيبة (٩٤)، وقال:\nأراد مالت القرابة بأحسابنا إليكم ... وما ذاك أوجب الله إذ هو يحكم\n(٥) أخرجه الطبري في \"جامع البيان\" عن قتادة ٢١/ ٥٧، ونسبه لهما البغوي في \"معالم التنزيل\" ٦/ ٢٧٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٤٨، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦١٣ لابن المنذر وابن أبي حاتم وعبد ابن حميد، عن قتادة، وقد ذكره أبو حيان في \"البحر المحيط\" ٧/ ١٧٥ وعلق قائلًا: وعلى هذا تكون (في) بمعنى الباء: أي: العلم بكتاب الله، ولعل هذا القول لا يصح عن قتادة، فإن فيه تفكيكًا للنظم لا يسوغ في كلام غير فصيح، فكيف يسوغ في كلام الله؟ وكان قتادة موصوفًا بعلم العربية فلا يصدر عنه مثل هذا القول. ولم أقف عليه في \"تفسير مقاتل\".","vol":"21","page":179},{"text":"الْبَعْثِ فَهَذَا يَوْمُ الْبَعْثِ وَلَكِنَّكُمْ كُنْتُمْ لَا تَعْلَمُونَ﴾ في الدنيا أنه يكون وأنكم مبعوثون ومجزيِّون فكنتم به تكذبون.\n\n<span data-type=\"title\" id=toc-3859>٥٧ </span>- ﴿فَيَوْمَئِذٍ لَا يَنْفَعُ الَّذِينَ ظَلَمُوا مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ (٥٧)﴾\nأي: يسترجعون.\n\n<span data-type=\"title\" id=toc-3860>٥٨ </span>- ﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ وَلَئِنْ جِئْتَهُمْ بِآيَةٍ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ أَنْتُمْ إِلَّا مُبْطِلُونَ (٥٨)﴾\nما أنتم إلا (١) على باطل.\n\n<span data-type=\"title\" id=toc-3861>٥٩ </span>- ﴿كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى قُلُوبِ الَّذِينَ لَا يَعْلَمُونَ (٥٩)﴾\n٦٠ - قوله تعالى: ﴿فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ﴾\n(في نصرك وتمكينك) (٢) ﴿وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُون﴾\n* * *\n_________\n(١) ساقطة من (ح).\n(٢) ما بين القوسين ساقط من (ح).","vol":"21","page":180},{"text":"<span data-type=\"title\" id=toc-3862>٣١ - سُورَة لقمان</span>","vol":"21","page":181},{"text":"سورة لقمان (١)\nمكية (٢) وهي أربع وثلاثون آية (٣) وخمسمائة وثمان وأربعون كلمة وألفان ومائة وعشرة أحرف (٤).\n[٢٢٠٥] أخبرنا أبو الحسن محمَّد بن القاسم بن أحمد الفقيه (٥)، نا أبو عبد الله محمَّد بن يزيد المعدل (٦)، نا أبو يحيى البزاز (٧)، نا\n_________\n(١) سميت بذلك لاشتمالها على قصة لقمان الحكيم، التي تضمنت فضيلة الحكمة، ومعرفة الله تعالى وصفاته، وذم الشرك، والأمر بمكارك الأخلاق، والنهي عن القبائح والمنكرات، وما تضمنته كذلك من الوصايا الثمينة، التي أنطقه الله بها، وكانت من الحكمة والرشاد بمكان.\n(٢) قاله ابن عباس: أخرجه ابن الضريس في \"فضائل القرآن\" (٣٣ - ٣٥)، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٤، وابن مردويه كما في \"الدر المنثور\" للسيوطي ١١/ ٦١٤، عن ابن عباس قال: أُنزلت سورة لقمان بمكة، وأخرج النحاس في \"الناسخ والمنسوخ\" ٢/ ٥٧٩ عن ابن عباس قال: سورة لقمان نزلت بمكة سوى ثلاث آيات منها نزلن بالمدينة، وذلك لما هاجر رسول الله - ﷺ - ... ﴿وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌ﴾ [٢٧] إلى تمام الآيات الثلاث، وحكى القرطبي عن قتادة: أنها مكية.\nانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٤٥، \"البحر المحيط\" لأبي حيان ٧/ ١٧٨، \"فتح القدير\" للشوكاني ٤/ ٢٨٩، \"روح المعاني\" للألوسي ٢١/ ٦٤.\n(٣) في الكوفي والبصري والشامي.\nانظر: \"جمال القراء\" للسخاوي ١/ ٢١١ - ٢١٢، \"الإتقان\" للسيوطي ٢/ ٤٤٤.\n(٤) في (س)، (ح): قدم الحروف ثم الكلام ثم الآيات.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) لم أجده.","vol":"21","page":183},{"text":"محمَّد بن منصور (١)، نا محمَّد بن عمران بن عبد الرحمن بن أبي ليلى (٢)، حدثني أبي (٣)، عن مخلد (٤) بن (٥) عبد الواحد (٦)، عن الحجاج بن عبد الله (٧)، عن أبي الخليل (٨)، عن (٩) علي بن زيد (١٠) وعطاء بن أبي ميمونة (١١)، عن زر بن حبيش (١٢)، عن أبي بن كعب، قال: قال رسول الله - ﷺ -: \"من قرأ سورة لقمان كان له لقمان رفيقًا في يوم القيامة وأعطي من الحسنات عشرًا بعدد من عمل المعروف (١٣) (ونهى عن المنكر) (١٤) \" (١٥).\n_________\n(١) لم يتبين لي من هو.\n(٢) صدوق.\n(٣) مقبول.\n(٤) في (ح): مخالد، وهو خطأ.\n(٥) في (س): عن.\n(٦) ضعيف.\n(٧) لم أجده.\n(٨) بزيع بن حسان، أحاديثه مناكير كلها، لا يتابعه عليها أحد.\n(٩) في (س)، (ح): وعن.\n(١٠) ابن جدعان ضعيف.\n(١١) ثقة، رمي بالقدر.\n(١٢) ثقة جليل.\n(١٣) في (س): بالمعروف.\n(١٤) في (ح): وعمل بالمنكر.\n(١٥) [٢٢٠٥] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل ومن لم أجده والضعيف ومن أحاديثه مناكير ولا يتابع عليها، وتقدم مرارًا أن الإسناد موضوع كما سيأتي في التخريج أيضًا.","vol":"21","page":184},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type=\"title\" id=toc-3863>١ </span>- قوله - ﷿-: ﴿الم (١)﴾\n\n<span data-type=\"title\" id=toc-3864>٢ </span>- ﴿تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ﴾\n\n<span data-type=\"title\" id=toc-3865>٣ </span>- ﴿هُدًى وَرَحْمَةً﴾\nقراءة العامة (١): بالنصب على الحال (٢) والقطع، وقرأ حمزة (٣) بالرفع على الابتداء (٤) ﴿لِلْمُحْسِنِينَ﴾.\n_________\n= التخريج:\nذكره المناوي في \"الفتح السماوي\" ٢/ ٩١٨ (٧٩٨)، وقال: موضوع، والزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٧٨ (٩٩٠)، ونسبه للمصنف وغيره، وذكره ابن الجوزي في \"العلل المتناهية\" ٢/ ٧٨٤ (١٣٠٧).\n(١) وهم ابن كثير ونافع وعاصم وأبو عمرو وابن عامر والكسائي وأبو جعفر.\n(٢) معطوف على (هدى)، وهدى: حال من آيات أو الكتاب.\n(٣) في (ح) زيادة: ورحمة.\n(٤) بالرفع عطفًا على هدى، وهدى: خبر ثان، أو خبر (هو) محذوف، فهو خبر بعد خبر، وذكر الأنباري وجهًا ثالثًا وهو أن يكون خبر (تلك)، و(آيات) بدل من (تلك)، والقراءتان متواترتان دلَّ على ذلك قول الشاطبي ﵀: ورحمة ارفع فائزًا ومحصلًا. حيث أمر الناظم هنا برفع التاء للمشار إليهم بالفاء من (فائزًا) وهو حمزة فتعين للباقين القراءة بالنصب.\nانظر: \"معاني القرآن\" للفراء ٢/ ٣٢٦، \"معاني القرآن\" للزجاج ٤/ ١٩٣، \"السبعة\" لابن مجاهد (ص ٥١٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٥١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٧، \"التيسير\" للداني (ص ١٧٦)، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٨٧، \"البحر المحيط\" لأبي حيان ٧/ ١٨٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٦، \"معجم القراءات\" للخطيب ٧/ ١٨٣ - ١٨٤.","vol":"21","page":185},{"text":"<span data-type=\"title\" id=toc-3866>٤ </span>﴿الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ (٤)﴾.\n\n<span data-type=\"title\" id=toc-3867>٥ </span>- ﴿أُولَئِكَ عَلَى هُدًى مِنْ رَبِّهِمْ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ (٥)﴾\n\n<span data-type=\"title\" id=toc-3868>٦ </span>- قوله تعالى: ﴿وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ﴾\nقال الكلبي ومقاتل (١): نزلت في النضر بن الحارث بن علقمة بن كندة بن عبد الدار بن قصي، كان يتّجرُ فيخرج إلى فارس فيشتري أخبار الأعاجم فيرويها ويحدث بها قريشًا، ويقول إن محمدًا يحدثكم بحديث عاد وثمود، وأنا أحدثكم بحديث رستم واسفنديار وأخبار الأكاسرة فيستملحون حديثه ويتركون استماع القرآن (٢).\nوقال مقاتل: يعني: شراء القيان (٣) والمغنين (٤)، ووجه الكلام\n_________\n(١) ساقطة من (ح).\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٤٣٣، \"أسباب النزول\" للواحدي (٣٥٦)، \"معالم التنزيل\" للبغوي ٦/ ٢٨٣ - ٢٨٤، \"الكشاف\" للزمخشري ٣/ ٢٢٩، \"المحرر الوجيز\" لابن عطية ٤/ ٣٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٥٢، \"البحر المحيط\" لأبي حيان ٧/ ١٧٩ جميعهم عن مقاتل والكلبي، ولم أقف عليه مسندًا، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٦١٤ للبيهقي في \"شعب الإيمان\" بمعناه عن ابن عباس، \"روح المعاني\" ٢١/ ٦٧.\n(٣) القيان: جمع مفرده قَيْنةُ، وهي الأمة المغنية، وقال ابن الأثير: القينة: الأمة غنّت أو لم تُغَن، والماشطة وكثيرًا ما تُطلق على المغنية من الإماء.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٣٥، \"لسان العرب\" لابن منظور ١٣/ ٣٥١.\n(٤) أخرجه الطبري بلفظ: شراء المغنِّية، عن مجاهد، عن ابن عباس ومداره على ابن أبي ليلى وهو محمَّد بن عبد الرحمن بن أبي ليلى، صدوق، سيِّئ الحفظ جدًّا. \"جامع البيان\" (٦٠٨١)، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٤ بلفظ =","vol":"21","page":186},{"text":"على هذا التأويل يشتري ذات أو ذا لهو الحديث (١).\n[٢٢٠٦] أخبرنا أبو طاهر محمَّد بن الفضل بن محمَّد (٢) بن إسحاق (المزكي (٣) ﵀ قراءة عليه في شهر ربيع الأول سنة ثلاث وثمانين، قال: نا جدي محمَّد بن إسحاق) (٤) بن خزيمة (٥)، نا على ابن حجر (٦)، نا مشمعل بن ملحان الطائي (٧)، عن مطرح بن يزيد (٨)، عن عبيد الله بن زحر (٩)، عن علي بن يزيد (١٠)، عن\n_________\n= المصنف، ونسبه لمجاهد، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٤٦، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦١٧ لابن المنذر وابن مردويه، ولم أقف عليه في \"تفسير مقاتل\" ٣/ ٤٣٢.\n(١) ورد في هامش (س) التالي: روي أن النضر كان يشتري المغنيات فلا يظهر بأحد يريد الإِسلام إلا انطلق به إلى قينة فيقول: أطعميه وأسقيه وغنيه، ويقول: هذا خيرًا لك مما يدعو إله محمَّد من الصلاة والصيام وأن تقاتل بين يديه. رموز.\n(٢) في الأصل: أحمد، خطأ.\n(٣) محدث ثقة، لكن تغير عقله قبل موته.\n(٤) من (ح).\n(٥) أبو بكر النيسابوري اتفق في وقته أهل المشرق أنه إمام الأئمة.\n(٦) السعدي، المروزي، ثقة، حافظ.\n(٧) مشمعل بن ملحان الطائي، يروي عن: عكرمة، وسعيد بن جبير يروي عنه: أبو إبراهيم الترجماني، قال الدارقطني ضعيف، وذكره ابن حبان في \"الثقات\" وقال ابن حجر: صدوق يخطئ. ينظر: \"الجرح والتعديل\" ٨/ ٤١٧، \"الثقات\" ٧/ ٥١٧، \"تهذيب الكمال\" ٢٨/ ١٢، \"التقريب\" (٦٦٨٢).\n(٨) أبو المهلب الكوفي، ضعيف.\n(٩) الضمري، صدوق، يخطي.\n(١٠) الألهاني، أبو عبد الملك الدمشقي، ضعيف.","vol":"21","page":187},{"text":"القاسم (١)، عن أبي أمامة (٢)، قال: قال رسول الله - ﷺ -: \"لا يحل تعليم المغنيات ولا بيعهن، وأثمانهن حرام، وفي مثل هذا نزلت هذه الآيق: ﴿وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ﴾ ... \" إلى آخر الآية (٣).\n\"وما من رجل يرفع صوته بالغناء إلا بعث الله عليه شيطانين أحدهما على هذا المنكب والآخر على هذا المنكب فلا يزالان يضربانه بأرجلهما حتى يكون هو الذي يسكت\" (٤).\n_________\n(١) القاسم بن عبد الرحمن الدمشقي، صدوق، يغرب كثيرًا.\n(٢) صدي بن عجلان، صحابي جليل.\n(٣) [٢٢٠٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا.\nالتخريج:\nأخرجه الترمذي كتاب البيوع، باب ما جاء في كراهية بيع المغنيات (١٢٨٢)، وقال: حديث أبي أمامة إنما نعرفه من هذا الوجه وقد تكلم بعض أهل العلم في علي بن يزيد وضعفه وهو شامي، وأحمد في \"المسند\" ٥/ ٢٥٧ (٢٢٢١٨)، والحارث في \"مسنده\" كما في \"بغية الباحث\" للهيثمي ٢/ ٨٤٣ (٨٩٢)، وابن أبي الدنيا في \"ذم الملاه\" (ص ٣٨ - ٣٩) (٢٣ - ٢٥)، والطبري في \"جامع البيان\" ٢١/ ٦٠، والطبراني في \"المعجم الكبير\" ١٣/ ٢٨ (٧٨٦١)، وابن حزم في \"المحلى\" ٩/ ٥٨ وضعفه.\n(٤) هذِه الزيادة من حديث أبي أمامة عند المصنف والواحدي، كما قال القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٥٣، وأخرجه ابن أبي الدنيا \"ذم الملاهي\" (٣٨ - ٣٩) (٢٣ - ٢٥) كما سبق، وزاد السيوطي \"الدر المنثور\" ١١/ ٦١٩ في نسبته في لابن مردويه، والظاهر أنه مدرج، فإن ابن ماجه أخرجه من وجه آخر، كتاب التجارات، باب ما لا يحل بيعه (٢١٦٨)، عن أبي أمامة مرفوعًا، وليس فيه ذكر =","vol":"21","page":188},{"text":"وقال آخرون: معناه يستبدل ويختار اللهو والغناء والمزامير والمعازف على القرآن وقال: سبيل الله القرآن (١).\nوقال أبو الصهباء البكري: سألت ابن مسعود عن هذِه الآية فقال: هو الغناء والله الذي لا إله إلا هو يرددها ثلاث مراتٍ (٢).\nومثله روى سعيد بن جبير عن ابن عباس (٣).\nابن جريج: هو الطبل (٤).\n_________\n= نزول الآية، وضعفه الألباني في \"سلسلة الأحاديث الضعيفة\" (٩٣١).\n(١) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٨٤، نسبه لابن عباس وابن مسعود وسعيد بن جبير والحسن وعكرمة.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢١/ ٦١، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٥٢، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٤٦، وعزاه للطبري، وزاد السيوطي في \"الدر المنثور\" ٦١٧/ ١١ لابن أبي شيبة، وابن أبي الدنيا، والحاكم والبيهقي في \"شعب الإيمان\"، وذكره الشوكاني في \"فتح القدير\" ٤/ ٢٩٢ بلفظ: هو والله الغناء.\n(٣) بلفظ: الغناء، وأخرجه عن ابن عباس الطبري في \"جامع البيان\" ٢١/ ٦١، وذكر القرطبي مثله عن ابن عمر وعكرمة وميمون بن مهران ومكحول. وقال ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٤٦ وكذا قال ابن عباس وجابر وعكرمة وسعيد بن جبير ومجاهد ومكحول وعمرو بن شعيب وعلي بن نديمة، أي: قالوا بأنه الغناء.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢١/ ٦٣ عن ابن جريج، عن مجاهد قال: اللهو الطبل، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٥ من قول ابن جريج، ونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٣٤٦ لمجاهد، ونسبه أبو حيان في \"البحر المحيط\" ٧/ ١٧٩ لهما، وهذا القول غير صحيح؛ لأن الطبل إما أن يكون طبل حرب وهو لا حرج فيه؛ لأنه يقيم النفوس ويرهب على العدو، وأما طبل اللهو فهو كالدف؛ فهو جائز، والله أعلم. قاله ابن العربي في \"أحكام القرآن\" ٣/ ١٤٩٤. =","vol":"21","page":189},{"text":"عبيد، عن الضحاك: هو الشرك (١).\nوروى (٢) جويبر عنه: الغناء وقال: الغناء مفسدة للمال، مسخطة للرب مفسدة للقلب (٣).\nوقال ثوير بن أبي فاخته (٤)، عن أبيه (٥)، عن ابن عباس: نزلت هذِه الآية في رجل اشترى جارية تغنيه ليلًا ونهارًا (٦).\n_________\n= والطبل: هو الذي يضرب به، وهي آلة يشد عليها الجلد، ونحوه، ينقر عليه، وتكون بوجه أو وجهين، والجمع: أطبال. \"لسان العرب\" لابن منظور ١١/ ٣٩٨، \"المعجم الوسيط\" ٢/ ٥٥١.\n(١) أخرجه الطبري في \"جامع البيان\" ٢١/ ٦٣، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٥، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٤٦، وأبو حيان في \"البحر المحيط\" ٧/ ١٧٩، والألوسي في \"روح المعاني\" ٢١/ ٦٧.\n(٢) من (س).\n(٣) الأثر ذكره الزمخشري في \"الكشاف\" ولم ينسبه ٣/ ٢٢٩، والألوسي في \"روح المعاني\" ٢١/ ٦٧، ولم أقف عليه مسندًا.\n(٤) ثوير بن أبي فاختة، ضعيف.\n(٥) سعيد بن علاقة الهاشمي، أبو فاختة، ثقة.\n(٦) الحكم على الإسناد:\nالأثر ضعيف؛ لأن في إسناده ثوير بن أبي فاختة، وهو ضعيف.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٤/ ٢٧٩ (٥١٠٤) من طريق يونس بن أبي إسحاق، صدوفيهم قليلًا. وأخرجه ابن جرير في \"جامع البيان\" ٢١/ ٦٣ من طريق العوفي، عن ابن عباس، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦١٥ للفريابي وابن مردويه، وذكره أيضًا في \"لباب النقول\" له (١٦٩)، وانظر: \"فتح القدير\" للشوكاني ٤/ ٢٩٢، وقال ابن العربي: يجوز للرجل أن =","vol":"21","page":190},{"text":"وكل ما كان من الحديث مُلهيًا عن سبيل الله إلى ما نهى عنه فهو لهو، ومنه الغناء وغيره، وقال قتادة: هو كل لهو ولعب (١).\nوقال عطاء: هو الترهات (٢) والبسابس (٣) (٤).\n(وقال مكحول) (٥): من اشترى جارية ضرابةً (٦) ليمسكها لغنائها\n_________\n= يسمع غناء جاريته، إذ ليس شيء منها عليه حرامًا، لا من ظاهرها ولا من باطنها، فكيف يمنع من التلذذ بصوتها؟\nانظر: \"أحكام القرآن\" ٣/ ١٤٩٤.\n(١) أخرج الطبري في \"جامع البيان\" ٢١/ ٦٢ مثله عن مجاهد بلفظ: هو الغناء وكل لعبٍ لهو، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٥ عن قتادة، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦١٧ لابن أبي الدنيا وابن المنذر وسعيد بن منصور والفريابي، وإسناده صحيح، وذكره الشوكاني في \"فتح القدير\" ٤/ ٢٩٢.\n(٢) وهي الأباطيل، واحدتها: ترهة، بضم التاء وفتح الراء المشددة، وهي في الأصل: الطرق الصغار غير العبادة المتشعبة عن الطريق الأعظم، وهو فارسي معرب، واستعير للباطل.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٨٩، \"لسان العرب\" لابن منظور ١٣/ ٤٨٠، (تره)، \"مختار الصحاح\" للرازي (٣٢).\n(٣) الكذب. \"لسان العرب\" لابن منظور ٦/ ٢٩ (بسبس)، والترهات البسابس: الباطل، والبسبس في الأصل: البر المقفر الواسع. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٢٦.\n(٤) الأثر ذكره أبو حيان في \"البحر المحيط\" ٧/ ١٧٩ عن عطاء، وورد في هامش (س) التافي: البسابس هي الأباطيل، وربما قالوا: الترهات البسابس. جوهري. قال ابن العربي: وأصح الأقوال في ذلك أن المقصود باللهو الباطل.\nانظر: \"أحكام القرآن\" ٣/ ١٤٩٤.\n(٥) في (س): وقال أكثر المفسرين: نزلت هذِه الآية.\n(٦) في (س): ضرايب، وهو خطأ.","vol":"21","page":191},{"text":"وضربها مقيمًا عليه حتى يموت لم (١) أُصلِّ (٢) عليه (إن الله ﷿ يقول) (٣): ﴿وَمِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ﴾ ... إلى آخر الآية (٤).\n(وروى علي بن يزيد) (٥)، عن القاسم (٦)، عن أبي أمامة (٧) قال: قال رسول الله - ﷺ -: \"إن الله عز جل بعثني رحمة وهدى للعالمين وأمرني ربي بمحق المعازف (٨) والمزامير (٩) والأوتار والصلب (١٠) وأمر الجاهلية، وحلف ربي بعزته لا يشرب عبد من عبيدي جرعة\n_________\n(١) في (س): فما.\n(٢) في (س): صلى.\n(٣) في (س): أنزل الله ﷿.\n(٤) هذا الأثر من رواية مكحول عن عائشة ﵂ كما ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٥٤ بلفظ: من مات وعنده جارية مغنية فلا تصلوا عليه، وهو ضعيف لإرساله؛ لأن مكحول لم يسمع من عائشة، وأخرجه ابن حزم في \"المحلى\" ٩/ ٥٧ من طريق ابن شعبان وفيه هاشم بن ناصح، وعمر بن موسى وهما مجهولان، وقال ابن حبان عن عمر بن موسى الوجيهي: يروي \"الموضوعات\" وذكره الديلمي من حديث على في \"مسند الفردوس\" ٣/ ٥٠٧ (٥٥٧٤) بمأثور الخطاب، وجعل بدل (مغنية): (قينة)، ولم أجده بلفظ المصنف.\n(٥) من (ح)، وهو الألهاني ضعيف.\n(٦) القاسم بن عبد الرحمن صاحب أبي أمامة، صدوق يغرب كثيرًا.\n(٧) صحابي مشهور.\n(٨) الملاهي. \"لسان العرب\" لابن منظور ٩/ ٢٤٤ (عزف).\n(٩) مفردها مزمار: وهي آلة يُصوت بها.\n\"لسان العرب\" لابن منظور ٤/ ٣٢٧ (زمر)، \"المعجم الوسيط\" ١/ ٣٩٩.\n(١٠) في (س): والأوثان والصليب، ولعله الصواب.","vol":"21","page":192},{"text":"من خمر متعمدًا إلا سقيته من الصديد مثلها يوم القيامة مغفورًا له أو معذبًا، ولا يسقيها صبيًا صغيرًا ضعيفًا مسلمًا (١) إلا سقيته مثلها من الصديد يوم القيامة مغفورًا له أو معذبًا، ولا يتركها من مخافتي إلا سقيته من حياض القدس يوم القيامة لا يحلّ بيعهنَّ ولا شرائهن ولا تعليمهن ولا التجارة بهن وثمنهن حرام\" (٢)، يعني: الضوارب.\nوروى حماد، عن إبراهيم قال: الغناء ينبت (٣) النفاق في القلب، وكان أصحابنا يأخذون بأفواه السكك (٤) يخرقون الدفوف (٥).\n_________\n(١) سقطت من (ح).\n(٢) الحكم على الإسناد:\nفيه الألهاني ضعيف، والقاسم يغرب كثيرًا.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٥/ ٢٦٨ (٢٢٣٠٧)، وقال محققوه: إسناده ضعيف جدًّا، والحارث في \"مسنده\" كما في \"بغية الباحث\" ٢/ ٧٧٠ (٧٧١) دون محل الشاهد عن المغنيات، وابن أبي الدنيا في \"ذم الملاهي\" (ص ٦٥) (٧١)، والطبراني في \"المعجم الكبير\" ١٨/ ١٩٨ (٨٧٠٣)، وقال الهيثمي في \"مجمع الزوائد\" ٥/ ٦٩: فيه علي بن يزيد وهو ضعيف. وابن حزم في \"المحلى\" ٩/ ٥٩، ورواه العقيلي في \"الضعفاء\" ٣/ ٢٥٤ في ترجمة الألهاني وقال: لا يعرف إلا به، وابن الجوزي في \"العلل المتناهية\" ٢/ ٢٩٨ (١٣٠٨).\n(٣) في (ح): يثبت.\n(٤) أي: يجلسون على منافذ الطرق.\n(٥) الجزء الأول منه: الغناء ينبت النفاق في القلب، من قول إبراهيم النخعي كما أورده ابن حزم في \"المحلى\" ٩/ ٦٠، وابن أبي شيبة في \"مصنفه\" ٣٦٨/ ٤ (٢١١٣٨)، والشوكاني في \"نيل الأوطار\" ٨/ ٢٦٤، وقال: أصح الأسانيد في ذلك أنه من قول إبراهيم. =","vol":"21","page":193},{"text":"[٢٢٠٧] أخبرنا عبد الله بن حامد (١)، نا ابن شاذان (٢)، نا جيغويه (٣)، نا صالح بن محمَّد (٤)، نا إبراهيم بن محمَّد (٥)، عن محمَّد بن المنكدر (٦) قال: بلغني أن الله ﷿ يقول يوم القيامة: أين الذين كانوا ينزهون أنفسهم وأسماعهم عن اللهو ومزامير الشيطان؟ أدخلوهم في رياض المسك. ثم يقول للملائكة: أسمعوا عبادي حمدي وثنائي وتمجيدي وأخبروهم أن لا خوف عليهم ولا هم يحزنون (٧).\n_________\n= والجزء الأخير منه: لعله من قول إبراهيم أيضًا، ذكر ذلك ابن حزم في \"المحلى\" ٩/ ٦٠ من طريق سعيد بن سعيد قال: حدثنا أبو وكيع، عن منصور، عن إبراهيم، وأورده بالجزء الأول فقط ابن أبي الدنيا في \"ذم الملاهي\" (٣٧)، وعزاه له السيوطي في \"الدر المنثور\" ١١/ ٦١٨، وأخرجه ابن أبي الدنيا من وجه آخر عن ابن مسعود موقوفًا بلفظ: الغناء ينبت النفاق في القلب كما ينبت الماء البقل، ووقع عند أبي داود، كتاب الأدب، باب كراهية الغناء والزمر (٤٩٢٧) عن ابن مسعود مرفوعًا، وإسناده مجهول فيه شيخ لم يسمَّ، ولذا قال النووي في \"الفتاوى\": لا يصح، ووافقه ابن قدامة المقدسي في \"المغني\" ١٠/ ١٧٥ حيث قال: والصحيح أنه من قول ابن مسعود، وصوب الوقف أيضًا البيهقي في \"السنن الكبرى\" ١٠/ ٢٢٣، \"شعب الإيمان\" ٤/ ٢٧٨، وابن حزم في \"المحلى\" ٩/ ٥٧ وغيرهم، والله أعلم.\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) الترمذي، متهم ساقط.\n(٥) ابن أبي يحيى، متروك.\n(٦) ثقة.\n(٧) [٢٢٠٧] الحكم على الإسناد:\nهالك؛ فيه إبراهيم بن محمَّد متروك، وصالح متهم ساقط، وابن شاذان وشيخه =","vol":"21","page":194},{"text":"﴿لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا﴾ قرأ الأعمش وحمزة وخلف والكسائي وحفص (١) ويعقوب (وَيَتَّخِذَهَا) بنصب الذال عطفًا على قوله: ﴿لِيُضِلَّ﴾ وهو اختيار أبي عبيدة قال: لقربه من المنصوب، وقرأ الآخرون: بالرفع نسقًا على قوله: (يَشْتَرِي) (٢).\n﴿أُولَئِكَ لَهُمْ عَذَابٌ مُهِينٌ﴾.\n_________\n= لم أجدهما، وشيخ المصنف لم يذكر بجرح أو تعديل، هذا غير إرسال ابن المنكدر.\nالتخريج:\nأخرجه ابن الجعد في \"مسنده\" ١/ ٢٥٤ (١٦٨٢)، وابن أبي الدنيا في \"الورع\" (٨٠)، وقال محققه الحمود: إسناده صحيح إلى ابن المنكدر، وأبو نعيم في \"حلية الأولياء\" ٣/ ١٥١، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٥٣، ولم أقف عليه مرفوعًا.\n(١) ساقطة من (س)، (ح).\n(٢) القراءتان متواترتان، دلَّ على ذلك قول الشاطبي ﵀: ويتخذ المرفوع غير صحابهم، فقد أخبر الناظم أن غير صحابي، يعني: غير حمزة والكسائي وحفص وهم باقي السبعة قرءوا ﴿وَيَتَّخِذَهَا هُزُوًا﴾ برفع الذال فتعين لحمزة والكسائي وحفص القراءة بنصبها.\nانظر: \"السبعة\" لابن مجاهد (٥١٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني ٣٥١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٧، \"التيسير\" للداني (١٧٦)، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٨٧، \"البحر المحيط\" لأبي حيان ٧/ ١٨٤، \"النشر في القراءات العشر\" لابن الجزري ٣٤٦/ ٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٦٢ - ٣٦٢ \"معجم القراءات\" للخطيب ٧/ ١٨٥ - ١٨٦.","vol":"21","page":195},{"text":"<span data-type=\"title\" id=toc-3869>٧ </span>﴿وَإِذَا تُتْلَى عَلَيْهِ آيَاتُنَا وَلَّى مُسْتَكْبِرًا كَأَنْ لَمْ يَسْمَعْهَا كَأَنَّ فِي أُذُنَيْهِ وَقْرًا فَبَشِّرْهُ﴾ أي: أخبره (١) ﴿بِعَذَابٍ أَلِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-3870>٨ </span>- ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتُ النَّعِيمِ (٨)﴾.\n\n<span data-type=\"title\" id=toc-3871>٩ </span>- ﴿خَالِدِينَ فِيهَا وَعْدَ اللَّهِ حَقًّا وَهُوَ الْعَزِيزُ الْحَكِيمُ (٩)﴾.\n\n<span data-type=\"title\" id=toc-3872>١٠ </span>- ﴿خَلَقَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا وَأَلْقَى فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً فَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ كَرِيمٍ (١٠)﴾ أي: نوع حسن.\n\n<span data-type=\"title\" id=toc-3873>١١ </span>- قوله تعالى: ﴿هَذَا﴾\nأي: الذي ذكرت مما يعاينون (٢) ﴿خَلْقُ اللَّهِ فَأَرُونِي مَاذَا خَلَقَ الَّذِينَ مِنْ دُونِهِ﴾\nأي: من آلهتكم التي تعبدونها ﴿بَلِ الظَّالِمُونَ فِي ضَلَالٍ مُبِينٍ﴾.\n\n<span data-type=\"title\" id=toc-3874>١٢ </span>- قوله تعالى: ﴿وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ﴾ (٣)\nيعني: العقل والعلم والعمل به والإصابة في الأمور (٤).\n_________\n(١) ساقطة من (س).\n(٢) في (س)، (ح) بالتاء: تعاينون.\n(٣) ورد في هامش (س) عن الحكمة ما يفي: الحكمة، يعني: استكمال النفس الإنسانية باقتباس العلوم النظرية ثم اكتساب الملكة التامة على الأفعال الفاضلة بقدر طاقتها. كازوني.\n(٤) من قول مجاهد وزاد عليه: والأصابة في القول من غير نبوة. انظر: \"تفسيره\" ٢/ ٥٠٤.","vol":"21","page":196},{"text":"قال محمَّد بن إسحاق بن يسار: هو لقمان بن باعور (١) بن باحور ابن تارخ وهو آزر (٢)، وقال وهب: كان ابن أخت أيوب ﵇ (٣)، وقال مقاتل: ذكر أن لقمان ﵇ كان ابن خالة أيوب ﵇ (٤).\nقال الواقدي: كان قاضيًا في بني إسرائيل (٥)، واتفق العلماء أنه كان حكيمًا ولم يكن نبيًّا إلا عكرمة فإنه قال: كان لقمان نبيًّا تفرد بهذا القول (٦).\n_________\n(١) في (ح): ناعور.\n(٢) ذكره الزمخشري في \"الكشاف\" ٣/ ٢٣١، وقال: وقيل: كان من أولاد آزر، وعاش ألف سنة وأدرك داود ﵇ وأخذ منه العلم، وكان يفتي قبل مبعث داود ﵇ فلما بعث قطع الفتوى فقيل له، فقال: ألا أكتفي إذا كُفيت؟ وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٥٣ باسم: لقمان بن عنقاء بن سدون.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٨٦، \"الجامع لأحكام القرآن\" للقرطبي ٥٩/ ١٤، \"البحر المحيط\" لأبي حيان ٧/ ١٨١، \"فتح القدير\" للشوكاني ٤/ ٢٩٣، \"روح المعاني\" للألوسي ٢١/ ٨٢ جميعهم عن وهب.\n(٤) انظر: \"تفسير مقاتل\" ٣/ ٤٣٤، \"معالم التنزيل\" للبغوي ٦/ ٢٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٥٩، \"البحر المحيط\" لأبي حيان ٧/ ١٨١، \"فتح القدير\" ٤/ ٢٩٣، \"روح المعاني\" للألوسي ٢١/ ٨٢ جميعهم عن مقاتل.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٨٦، والزمخشري في \"الكشاف\" ٣/ ٢٣١، \"تفسير القرطبي\" ١٤/ ٥٩، \"البحر المحيط\" لأبي حيان ٧/ ١٨١، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٥٣، \"روح المعاني\" للألوسي ٢١/ ٨٢.\n(٦) قال ابن كثير: جمهور السلف على أنه لم يكن نبيًّا، وإنما ينقل كونه نبيًّا عن عكرمة إن صح السند إليه فإنه رواه الطبري، وقال ابن أبي حاتم من حديث وكيع عن إسرائيل، عن جابر، عن عكرمة قال: كان لقمان نبيًّا وجابر هذا هو ابن يزيد الجعفي وهو ضعيف، والله أعلم. =","vol":"21","page":197},{"text":"[٢٢٠٨] حدثنا أبو منصور الحمشاذي (١) ﵀ (٢) أنا أبو (٣) عبد الله (٤) محمَّد بن يوسف (٥) (٦)، أنا الحسين بن محمَّد (٧) أنا عبد الله بن هاشم (٨)، نا وكيع (٩)، عن إسرائيل (١٠)، عن جابر (١١) عن عكرمة (١٢)، قال: كان لقمان نبيًّا (١٣).\n_________\n= \"تفسير القرآن العظيم\" لابن كثير ١١/ ٥١، وانظر: \"البداية والنهاية\" له ٢/ ١٢٤.\n(١) محمَّد بن عبد الله بن محمَّد بن حمشاذ، قال عنه السبكي: الإِمام علمًا ودينا.\n(٢) من (س)، (ح).\n(٣) زيادة يقتضيها السياق.\n(٤) في (س) زيادة: بن.\n(٥) في (ح): يونس.\n(٦) ابن الأخره، حافظ، صدر أهل الحديث بعد ابن الشرقي.\n(٧) الحسين بن محمَّد بن زياد العبدي، النيسابوري، أبو علي القباني، روى عن البخاري، وإسحاق بن إبراهيم، روى عنه: دعلج السجستاني، ويحيى بن محمَّد العنبري، قال المزي: أحد أركان الحديث وحفاظ الدنيا قال ابن حجر: ثقة حافظ مصنف، مات سنة (٢٨٩ هـ)، ينظر: \"تهذيب الكمال\" ٦/ ٤٧٦، \"التقريب\" (١٣٤٨).\n(٨) عبد الله بن هاشم بن حيان العبدي، ثقة.\n(٩) وكيع بن الجراح بن مليح الرؤاسي، ثقة حافظ عابد.\n(١٠) إسرائيل بن يونس بن أبي إسحاق، ثقة.\n(١١) جابر بن يزيد بن الحارث، الجُعْفي، ضعيف، رافضي.\n(١٢) عكرمة مولى ابن عباس، ثقة ثبت عالم بالتفسير.\n(١٣) [٢٢٠٨] الحكم على الإسناد:\nفيه جابر بن يزيد ضعيف وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٦٨/ ٢١، وقال ابن كثير في \"تفسير القرآن =","vol":"21","page":198},{"text":"وقال بعضهم: خُيّر لقمان بين النبوة والحكمة، فاختار الحكمة (١) (٢).\nفروى عبيد الله بن عمر (٣)، عن نافع (٤)، عن ابن عمر، قال: سمحت رسول الله - ﷺ - يقول: \"حقًّا أقول لم يكن لقمان نبيًّا ولكن عبد صمصامة (٥) كثير التفكير، حسن اليقين، أحب الله فأحبه فمن عليه بالحكمة، كان نائمًا نصف النهار إذ جاءه نداء: يا لقمان هل لك أن يجعلك الله خليفة في الأرض تحكم بين الناس بالحق؟\n_________\n= العظيم\" ١١/ ٥١: فهذِه الآثار منها ما هو مصرح فيه بنفي كونه نبيًّا، ومنها ما هو مشعر بذلك؛ لأن كونه عبدًا قد مسَّه الرِّق ينافي كونه نبيًّا؛ لأن الرسل كانت تبعث في أحساب قومها، ولهذا كان جمهور السلف على أنه لم يكن نبيًّا، وإنما ينقل كونه نبيًّا عن عكرمة إن صح السند إليه؛ فإنه رواه بن جرير وابن أبي حاتم من حديث وكيع عن إسرائيل، عن جابر، عن عكرمة: قال كان لقمان نبيًّا، وجابر هذا هو بن يزيد الجعفي، وهو ضعيف، والله أعلم.\n(١) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٦ ولم ينسبه، والزمخشري في \"الكشاف\" ٣/ ٢٣١، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٦٠ نسبه لقتادة مطولًا، وكذا ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٥٢، وقال عنه إنه أثر غريب؛ لأنه من رواية سعيد بن بشير عن قتادة، وسعيد ضعيف قد تكلموا فيه.\n(٢) ورد بعده في (س) هامش وهو: وقال عكرمة والسدي والشعبي: كان نبيًّا، وهو قول ابن عباس في رواية عطاء، وهؤلاء فسّروا الحكمة في هذِه الآية بالنبوة. بسيط.\n(٣) العُمَري، المدني، ثقة، ثبت.\n(٤) نافع المدني، مولى ابن عمر، ثقة ثبت مشهور.\n(٥) الشديد الصلب، وقيل: الغليظ من الرجال. \"لسان العرب\" لابن منظور ١٢/ ٣٤٨ (صمصم).","vol":"21","page":199},{"text":"فأجابَ الصوتَ، فقال: إن خيرني ربي قبلتُ العافية ولم أقبل البلاء، وإن عزم عليَّ فسمعًا وطاعة، فإني أعلم إن فعل ذلك (١) بي (٢) عصمني وأعانني (٣)، فقالت الملائكة بصوت لا يراهم لِمَ يا لقمان؟، قال: لأن الحاكم بأشد المنازل وأكدرها يغشاه الظلم من كل مكان إن يعدل (٤) فبالحري (٥) أن ينجو، وإن أخطأ أخطأ طريق الجنة، ومن يكن في الدنيا ذليلًا خير من أن يكون شريفًا، ومن تخير (٦) الدنيا على الآخرة تفتهُ الدنيا ولا يصيب الآخرة، فعجبت الملائكة من حسن منطقه، فنام نومة فأعطي الحكمة فانتبه يتكلم بها، ثم نودي داود ﵇ بعده فقبلها فلم يشترط ما اشترط (٧) لقمان، فهوى في الخطيئة غير مرة كل ذلك يعفو الله عنه، وكان لقمان يؤازره بحكمته، فقال له داود ﵇: طوبى لك يا لقمان أعطيت الحكمة وصُرفت عنك البلوى، وأُعطي داود الخلافة وابتلي بالبلية والفتنة\". (٨)\n_________\n(١) ساقطة من (ح).\n(٢) في (ح) زيادة: ذلك أعانني.\n(٣) ساقطة من (ح).\n(٤) في (ح): يُعَنْ.\n(٥) أي: بالجدير. \"لسان العرب\" لابن منظور ١٠/ ٩١ (حرى).\n(٦) في (ح): يختار، وفي (س): يختر.\n(٧) في (س): ما اشترطه.\n(٨) أخرجه ابن عساكر في \"تاريخ دمشق\" ١٧/ ٨٥، وذكره الديلمي في \"الفردوس\" ٣/ ٤٥٠، والسيوطي في \"الدر المنثور\" ١١/ ٥١٠ عن أبي مسلم الخولاني، عن النبي - ﷺ -، والحكيم الترمذي في \"نوادر الأصول\" ١/ ٣٧٣.","vol":"21","page":200},{"text":"[٢٢٠٩] وأخبرنا أبو منصور الحمشاذي (١) لفظًا، أنا أبو (٢) عبد الله ابن يوسف (٣)، أنا الحسين بن محمَّد (٤)، أنا عبد الله بن هاشم (٥)، أنا وكيع (٦)، عن محمَّد بن حسان (٧)، عن خالد الربعي (٨) قال: كان لقمان عبدًا حبشيًّا نجارًا (٩).\n[٢٢١٠] وأخبرني أبو عبد الله بن فنجويه (١٠)، نا أبو بكر بن مالك\n_________\n(١) محمَّد بن عبد الله بن محمَّد بن حمشاذ، قال عنه السبكي، الإِمام علمًا ودينًا.\n(٢) في (ح): أبو محمَّد.\n(٣) حافظ، صدر أهل الحديث بنيسابور بعد ابن الشرقي.\n(٤) ابن زياد العبدي ثقة حافظ مصنف.\n(٥) العبدي، ثقة.\n(٦) ثقة عابد حافظ.\n(٧) محمَّد بن حسان الكوفي، لم أجده.\n(٨) خالد بن باب الربعي الأحدب ابن أخي صفوان، روى عن: شهر بن حوشب، وصفوان بن محرز، روى عنه: أبو الأشهب وزريك بن أبي زريك، ترك أبو زرعة حديثه، وقال ابن معين ضعيف، وذكره ابن حبان في الثقات، ينظر: \"الجرح والتعديل\" ٣/ ٣٢٢، \"الثقات\" ٦/ ٢٥٢، \"ميزان الاعتدال\" ١/ ٦٢٨، \"لسان الميزان\" ٢/ ٣٧٤.\n(٩) [٢٢٠٩] الحكم على الإسناد:\nفيه من لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه أحمد في \"الزهد\" (٦٤)، وابن أبي شيبة في \"المصنف\" ٧٤/ ٧ (٣٤٢٩٤)، والطبري في \"جامع البيان\" ٢١/ ٦٧، وذكره الحافظ في \"فتح الباري\" ٤٦٦/ ٦ عنه وعن ابن عباس - ﵁ -.\n(١٠) ثقة صدوق، كثير الرواية للمناكير.","vol":"21","page":201},{"text":"القطيعي (١)، نا عبد الله بن أحمد بن حنبل (٢)، إنا أبي) (٣) (٤)، نا أسود ابن عامر (٥)، نا حماد (٦)، عن علي بن زيد (٧)، عن سعيد بن المسيب (٨): أن لقمان كان خياطًا (٩).\n(﴿أَنِ اشْكُرْ لِلَّهِ﴾ يعني: وقلنا له: أن أشكر لله ﴿وَمَنْ يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ﴾) (١٠)، قال مجاهد: كان لقمان عبدًا أسود عظيم الشفتين متشقق القدمين (١١).\n_________\n(١) ثقة.\n(٢) ثقة.\n(٣) ساقطة من (ح).\n(٤) إمام ثقة حافظ فقيه حجة.\n(٥) الشامي، ثقة.\n(٦) حماد بن سلمة بن دينار البصري ثقة عابد.\n(٧) علي بن زيد بن جدعان ضعيف.\n(٨) أحد العلماء الأثبات.\n(٩) [٢٢١٠] الحكم على الإسناد:\nضعيف فيه علي بن زيد بن جدعان ضعيف.\nالتخريج:\nأخرجه أحمد في \"الزهد\" (٦٥)، وذكره السيوطي في \"الدر المنثور\" ٦/ ٥١٠ ونسبه لابن أبي شيبة وأحمد في \"الزهد\"، وابن المنذر.\n(١٠) ساقط من (س).\n(١١) لم أقف عليه في \"تفسير مجاهد\" وأخرجه عنه ابن أبي شيبة في \"مصنفه\" ١٣/ ٢١٣، والطبري في \"جامع البيان\" ٢١/ ٦٧، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٧، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٥٠.","vol":"21","page":202},{"text":"وروى الأوزاعي، عن عبد الرحمن بن حرملة قال: جاء أسودُ إلى سعيد بن المسيب، فسأله، فقال له سعيد: لا تحزن من أجل أنك أسودُ؛ فإنه كان من أخير الناس ثلاثة من السودان: بلال، ومهجع (١) مولى عمر بن الخطاب، ولقمان الحكيم كان أسودًا نوبيًّا من سودان مصر ذا مشافر (٢) (٣).\n\n<span data-type=\"title\" id=toc-3875>١٣ </span>- ﴿وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ﴾\nواسمه أنعم (٤) ﴿وَهُوَ يَعِظُهُ يَابُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-3876>١٤ </span>- قوله تعالى: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ﴾ (٥)\nقال ابن عباس: شدة بعد شدة (٦).\n_________\n(١) في (ح): منجع.\n(٢) المِشْفَر والمَشفَر للبعير كالشفة للإنسان، وقد يقال للإنسان \"مشافر\" على الاستعارة. \"لسان العرب\" لابن منظور ٤/ ٩٤.\nوورد بعدها في (س) زيادة وهي: ﴿أَنِ اشْكُرْ﴾ يعني وقلنا له: أن أشكر لله، (ومن يشكر فإنما يشكر لنفسه ومن كفر فإن الله غني حميد).\n(٣) أخرجه الطبري في \"جامع البيان\" ٢١/ ٦٧، وذكره ابن كثير في \"تفسير القرآن العظيم\" (٥٠).\n(٤) قاله النقاش كما في \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٦٢.\n(٥) الوهن: ضعف من حيث الخلق أو الخلق، وقوله تعالى: ﴿وَهْنًا عَلَى وَهْنٍ﴾\nأي: كما عظم في بطنها زادها ضعفًا على ضعف. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٥٣٥).\n(٦) أخرجه الطبري في \"جامع البيان\" ٢١/ ٦٩، وزاد: وخلقًا بعد خلق، وذكره =","vol":"21","page":203},{"text":"قال (١) الضحاك: ضعف على ضعف (٢).\nوقال (٣) قتادة: جهدًا على جهد (٤).\nقال (٥) مجاهد وابن كيسان: مشقة على مشقة (٦).\n﴿وَفِصَالُهُ﴾ أي: فطامه، وروي عن يعقوب: (وفَصْلُه) (٧) ﴿فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ﴾.\n[٢٢١١] أنبأني عبد الله بن حامد الأصبهاني (٨)، نا\n_________\n= البغوي في \"معالم التنزيل\" ٦/ ٢٨٧، وأبو حيان في \"البحر المحيط\" ٧/ ١٨٢، والشوكاني في \"فتح القدير\" ٤/ ٢٧٩ جميعهم عن ابن عباس.\n(١) من (س).\n(٢) أخرجه عنه الطبري في \"جامع البيان\" ٢١/ ٦٩، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٧ عنه أيضًا، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٦٤ ولم ينسبه، وأورده أبو حيان عنه في \"البحر المحيط\" ٧/ ١٨٢، ونسبه لعطاء الخراساني ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٥٣، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٤٨ لابن أبي حاتم عن عطاء.\n(٣) من (س).\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ١٠٦، والطبري في \"جامع البيان\" ٢١/ ٦٩، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٨٢، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٥٣ جميعهم عن قتادة.\n(٥) من (س)، وأخرجه مجاهد في \"تفسيره\" ٢/ ٥٠٤ بلفظ: المشقة وهن الولد.\n(٦) نسبه البغوي في \"معالم التنزيل\" ٦/ ٢٨٧ لابن كيسان.\n(٧) بدون ألف: وهي قراءة شاذة.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٨٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٦٤، \"المحتسب\" لابن بني ٢/ ١٦٧، \"معجم القراءات\" للخطيب ٧/ ١٩١.\n(٨) لم يذكر بجرح أو تعديل.","vol":"21","page":204},{"text":"الحسين بن محمَّد بن الحسين البلخي (١)، نا أبو بكر محمَّد بن القاسم البلخي (٢)، حدثني نصير بن يحيى (٣)، عن سفيان بن عيينة (٤) في قول الله ﷿ ﴿أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ﴾: قال: من صلى الصلوات الخمس فقد شكر الله تعالى ومن دعا للوالدين في أدبار الصلوات الخمس (٥) فقد شكر الوالدين (٦).\n\n<span data-type=\"title\" id=toc-3877>١٥ </span>- قوله تعالى: ﴿وَإِنْ جَاهَدَاكَ عَلَى أَنْ تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا﴾\nعشرة جميلة، وتقديره بالمعروف.\n﴿وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيّ﴾ (٧) أي: واسلك طريق محمَّد ﵇\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) نصير بن يحيى بن إبراهيم بن عيينة البلخي، جده سفيان بن عيينة وروى عنه، اجتمع بأحمد بن حنبل وبحث معه، روى عنه: محمَّد بن محمَّد بن سلام، لم يذكر بجرح أو تعديل.\nينظر: \"تاريخ بغداد\" ٣/ ٤٤٦، \"طبقات الحنفية\".\n(٤) ثقة حافظ فقيه، إمام حجة.\n(٥) من (ح).\n(٦) [٢٢١١] الحكم على الإسناد:\nفيه مجاهيل، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره ابن حجر في \"فتح الباري\" ٢/ ١٥، ونسبه لتفسير ابن عيينة، وعنه المباركفوري في \"تحفة الأحوذي\" ٦/ ٢٤.\n(٧) في هامش (س) ورد التالي: وروى عطاء عن ابن عباس - ﵄ - قال: يريد واتبع =","vol":"21","page":205},{"text":"وأصحابه ﵃، ﴿ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ﴾ نزلت هاتان الآيتان في سعد بن أبي وقاص وأمه وقد مضت القصة (١) (ثم أخبر الله تعالى عن قول لقمان لابنه بقوله - ﷿ -) (٢)\n\n<span data-type=\"title\" id=toc-3878>١٦ </span>- ﴿يَابُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ﴾\nقال بعض (٣) النحاة: هذِه كناية راجعة إلى الخطيئة والمعصية، يعني أن المعصية إن تك (٤)، يدل عليه (٥) قول مقاتل: قال أنعم بن\n_________\n= سبيل أبي بكر الصديق، وذلك أنَّه حين أسلم أتاه عبد الرحمن بن عوف وسعد وسعيد وعثمان وطلحة والزبير - ﵃ -، فقالوا له: آمنت وصدقت محمدًا. فقال: نعم، فأتوا رسول الله - ﷺ - فآمنوا وصدقوا. وأنزل الله تعالى قوله: ﴿وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ﴾ يعني: أبا بكر - ﵁ - ... رموز وكنوز.\n(١) القصة أخرجها الطبري في \"جامع البيان\" ٢١/ ٧٠ بعدة روايات عن محمد بن المثنى، عن محمد بن جعفر، عن شعبة، عن سماك بن حرب، عن مصعب بن سعد، عن أبيه قال: قالت أمُّ سعد لسعدٍ: أليس الله قدّ أمر بالبر؟ فوالله لا أطعم طعامًا، ولا أشرب شرابا حتَّى أموت أو تكفر. قال: فكانوا إذا أرادوا أن يطعموها شجروا فاهها بعصًا ثم أوجروها فنزلت.\nوأخرجها بهذا اللفظ مسلم، كتاب فضائل الصحابة، باب فضل سعد بن أبي وقاص - ﵁ - (١٧٤٨)، وأخرجه الإمام البخاري في \"الأدب المفرد\" (٢٤) من طريق سماك به.\n(٢) ساقط من (س)، (ح).\n(٣) ساقطة من (س).\n(٤) ﴿مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ﴾ أو: إن الخطيئة: وهي زيادة من\"جامع البيان\" للطبري ٢١/ ٧١، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٨، وانظر: \"معاني القرآن\" للأخفش (٥٥٩).\n(٥) في هامش (س) ورد التالي: قال السدي: قال ابن لقمان لأبيه: يا أبتاه، أرأيت لو كانت حبة خردل في البحر أكان يعلمها الله، فقال: ﴿إِنَّهَا إِنْ تَكُ﴾.","vol":"21","page":206},{"text":"لقمان لأبيه: يا أبت إن عملت بالخطيئة لا يراني أحد كيف يعلمها الله؟ فقال له (١): يا بني إِنها ﴿إِن تَكُ﴾ الآية (٢).\nوقال آخرون (٣): هذِه الهاء (٤) عماد، وإنما أنثت؛ لأنه ذهب بها إلى الحبة كقول الشاعر:\nويشرق بالقول الَّذي قد أذعته ... كما شرقت صدر القناة من الدم (٥)\nويرفع المثقال وينصب، فالنصب على خبر كان، والرفع على اسمه ومجازه: إن تقع، وحينئذ لا خبر له: ﴿فَتَكُنْ فِي صَخْرَةٍ﴾، قال قتادة: في جبل (٦).\nوقال ابن عباس: هي صخرة تحت الأرضين السبع وهي التي يكتب فيها أعمال الفجار، وخضرة السماء منها (٧).\n_________\n(١) ساقطة من (س)، (ح).\n(٢) انظر: \"تفسير مقاتل\" ٣/ ٤٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٦٧.\n(٣) وهم بعض نحويّي الكوفة، كما في \"معاني القرآن\" للفراء ٢/ ٣٢٨، \"جامع البيان\" للطبري ٢١/ ٧١.\n(٤) في (س): إنها.\n(٥) انظر: \"ديوان الأعشى\" (١٢٣).\n(٦) أخرجه الطبري في \"جامع البيان\" ٢١/ ٧٢ عن قتادة، وذكره البغوي في \"معالم التنزيل\" أيضًا ٦/ ٢٨٨، وزاد السيوطي في نسبته لابن أبي حاتم ١١/ ٦٤٩.\n(٧) ذكره الزمخشري في \"الكشاف\" ٣/ ٢٣٣، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٦٨ عن ابن عباس بلفظ: الصخرة تحت الأرضين السبع وعليها =","vol":"21","page":207},{"text":"وقال السدي: خلق الله تعالى الأرض على الحوت (١)، والحوت في الماء، والماء على ظهر صفاةٍ، والصفاة على ظهر ملك، والملك على صخرةٍ، وهي الصخرة التي ذكر لقمان ليست في السماء ولا في الأرض، والصخرة على الريح (٢).\n﴿أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ﴾ باستخراجها (٣)\n_________\n= الأرض، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٨ عن ابن عباس، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٥٥، بلفظ: صحرة تحت الأرضين السبع، ثم قال: وذكره السدي: بإسناده المطروق عن ابن مسعود وابن عباس وجماعة من الصحابة إن صح ذلك، ويروى هذا عن عطية العوفي وأبي مالك والثوري والمنهال بن عمرو وغيرهم، وهذا -والله أعلم- كأنه متلقى من الإسرائيليات التي لا تصدق ولا تكذب والظاهر -والله أعلم- أن المراد أن هذِه الحبة في حقارتها لو كانت داخل صخرة فإن الله سيبديها ويظهرها بلطيف علمه.\nوانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٨٣.\n(١) في (ح): حوت، وبعدها زيادة وهي: وهو النون الَّذي ذكره الله -﷿- في القرآن ﴿ن وَالْقَلمِ﴾.\n(٢) روي هذا القول عن ابن عباس مطولًا كما أخرجه الطبري في \"جامع البيان\" ٢١/ ٧٢، \"تاريخ الرسل والملوك\" ١/ ٥٢، وهذا الخبر ذكره السدي عن أبي مالك، وعن أبي صالح، عن ابن عباس، وروي عن غيره، وذكره البغوي في \"معالم التنزيل\"، عن السدي ٦/ ٢٨٨ - ٢٨٩، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٥٠ ثم قال: وهذا كله ضعيف؛ لا يثبته سند، وإنما معنى الكلام المبالغة والانتهاء في التفهيم، أي: إن قدرته تنال ما يكون في تضاعيف صخرة، وما يكون في السماء والأرض.\nوانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٨٣، \"روح المعاني\" للألوسي ٢١/ ٨٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢١/ ٧٣، وذكره الزمخشري في \"الكشاف\" =","vol":"21","page":208},{"text":"﴿خَبِيُر﴾ عالم بمكانها.\nورأيت في بعض الكتب: أن لقمان -﵇- (١) قال لابنه: ﴿يَابُنَيَّ إِنَّهَا إِنْ تَكُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ﴾ (٢) إلى آخر الآية فانفطر من هيبة هذِه الكلمة فمات فكانت آخر حكمته (٣).\n\n<span data-type=\"title\" id=toc-3879>١٧ </span>- ﴿يَابُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ (١٧)﴾\nأي: الأمور الواجبة التي (أنزل الله تعالى بها) (٤)، وقال ابن عباس: حزم الأمور (٥)، وقال (٦) مقاتل: حق الأمور (٧).\n\n<span data-type=\"title\" id=toc-3880>١٨ </span>- قوله تعالى: وَلَا تُصَعِّرْ خَدَّكَ لِلْنَّاسِ﴾\n_________\n= ٣/ ٢٣٣ بلفظ: لطيف باستخراجها خبير بمستقرها، وذكره أبو حيان في \"البحر المحيط\" عن قتادة ٧/ ١٨٣، وزاد السيوطي في \"الدر المنثور\" ١١/ ٦٥٠ لابن أبي حاتم.\n(١) في (ح): رحمة الله عليه، وساقطة من (س).\n(٢) تكررت (يا بني) قبل الآية في الأصل، و(ح)، ولعل ذلك عن سهو فحذفتها، ولم ترد في (س).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٩.\n(٤) في (س)، (ح): أمر الله.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٦٩، عن ابن عباس بلفظ: من حقيقة الإيمان الصبر على المكاره.\n(٦) ساقطة من (ح).\n(٧) انظر: \"تفسير مقاتل\" ٣/ ٤٣٥، وعزاه السيوطي في \"الدر المنثور\" ١١/ ٦٥٠ لابن أبي حاتم عن سعيد بن جبير.","vol":"21","page":209},{"text":"قرأ (١) النخعي ونافع وأبو عمرو وابن محيصن ويحيى (بن وثاب) (٢) والأعمش وحمزة والكسائي (تُصاعِر) بالألف (٣).\n[٢٢١٢] أخبرني أبو عبد الله بن فنجويه (٤)، نا (٥) ابن حبش (٦)، نا أبو القاسم بن الفضل (٧)، نا أبو زرعة قال (٨) (٩)، حدثني نصر بن\n_________\n(١) في (س): وقال.\n(٢) من (ح).\n(٣) وهي متواترة، وهي لغة الحجاز، دل على ذلك قول الشاطبي ﵀: تصعر بمد خف إذ شرعه حلا.\nحيث أخبر الناظم أن المشار إليهم بالهمزة والشين والحاء في قوله: إذا شرعه حلا، وهم نافع وحمزة والكسائي وأبو عمرو قرأوا (ولا تصاعر) بمد الصاد، أي: بالألف بعدها وتخفيف العين، فتعين للباقين القراءة بقصر الصاد أي: بحذف الألف وتشديد.\nانظر: \"السبعة\" لابن مجاهد (٥١٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٥٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٨، \"التيسير\" للداني (١٧٦)، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٠٤٣، \"البحر المحيط\" لأبي حيان ٧/ ١٨٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٦، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٦٤، \"سراح القارئ\" لابن القاصح (٣٢١)، \"معجم القراءات\" للخطيب ٧/ ١٩٦.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) في (ح) زيادة: أحمد بن علي.\n(٦) الحسين بن محمد بن حبش بن حمدان، ثقة مأمون.\n(٧) إمام محقق مجود.\n(٨) من (س)، (ح).\n(٩) عبيد الله بن عبد الكريم، إمام، حافظ، ثقة، مشهور.","vol":"21","page":210},{"text":"على (١)، أخبرني (٢) أبي (٣)، عن معلى الوراق (٤)، عن عاصم الجحدري (٥)، (ولا تُصْعر خدك) (٦).\n_________\n(١) الجهضمي، ثقة، ثبت.\n(٢) في (ح): قال حدثني.\n(٣) علي بن نصر بن علي بن صهبان بن أُبَي الجهضمي الحداني الأزدي أبو الحسن البصري الكبير.\nروى عن: شعبة بن الحجاج، وقرة بن خالد السدوسي، والليث بن سعد.\nروى عنه: الفضل بن دكين، ووكيع بن الجراح، ابنه نصر بن علي.\nقال أحمد: صالح الحديث، قال يحيى بن معين وأبو حاتم والنسائي: ثقة وكذلك قال ابن حجر، مات سنة (١٨٧ هـ).\nينظر: \"الجرح والتعديل\" ٦/ ٢٠٧، \"الثقات\" ٨/ ٤٦٠.\n\"تهذيب الكمال\" ٢١/ ١٥٧، \"التقريب\" (٤٨٠٧).\n(٤) معلي بن عيسى، ويقال ابن راشد البصري الوراق الناقط.\nروى القراءة عن: عاصم الجحدري، وعون العقيلي.\nروى القراءة عنه: علي بن نصر، وبشر بن عمر، وعبيد بن عقيل.\nقال الداني: من أثبت الناس في عاصم الجحدري.\nينظر: \"غاية النهاية في طبقات القراء\" ٢/ ٣٠٤.\n(٥) عاصم بن أبي الصباح، ثقة، أخذ عنه جماعة قراءة شاذة فيها ما ينكر.\n(٦) [٢٢١٢] الحكم على الإسناد:\nرجاله ثقات سوى ابن الفضل والجحدري أخذ عنه جماعة قراءة شاذة فيها ما ينكر.\nالتخريج:\nلم أقف عليه مسندًا، وذكره بعض المفسرين قولًا للجحدري.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٦٩، \"معاني القرآن\" للنحاس ٥/ ٢٨٧، \"زاد المسير\" لابن الجوزي ٦/ ٣٢٢، \"روح المعاني\" للألوسي ٢١/ ٩٠، والقراءة ذاتها شاذة، كما في \"مختصر في شواذ القرآن\" لابن خالويه =","vol":"21","page":211},{"text":"برفع التاء وجزم الصاد (١) من أَصْعر، الباقون (٢) ﴿تُصَعِّرْ﴾ من التصعير.\nقال ابن عباس: يقول لا تتكبر فتحقر بالناس وتعرض عنهم بوجهك إذا كلموك (٣)، مجاهد: هو الرجل يكون بينك وبينه حقد (٤) فتلقاه فيعرض عنك بوجهه (٥).\nقال (٦) عكرمة: هو الَّذي إذا سُلم عليه لَوى عُنُقَهُ تكبرًا (٧).\n_________\n= (١٨٨)، \"البحر المحيط\" لأبي حيان ٧/ ١٨٣ ذكر القراءة بالياء: (يصعر) وهو تصحيف، وانظر: \"معجم القراءات\" للخطيب ٧/ ١٩٦.\n(١) ولا تُصْعِر.\n(٢) وهم ابن كثير وابن عامر وأبو جعفر ويعقوب والحسن، وهي لغة تميم، والقراءة متواترة كما سبق.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢١/ ٧٤، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٩، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٧٥، وأبو حيان في \"البحر المحيط\" ٧/ ١٨٣، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٥٦ ورجحه، ونسبه جميعهم لابن عباس، وزاد السيوطي في \"الدر المنثور\" ١١/ ٦٥٢ في نسبته لابن أبي حاتم وابن المنذر، \"روح المعاني\" للألوسي ٢١/ ٨٩ (حنن).\n(٤) في (ح): حِنَةٌ، ومعناها عداوة كما في \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٥٣، \"لسان العرب\" لابن منظور ٨/ ١٣ (حنن).\n(٥) انظر: \"تفسير مجاهد\" ٢/ ٥٥ بلفظ: الصدود والإعراض بالوجه عن الناس، وأخرجه الطبري في \"جامع البيان\" عنه ٢١/ ٧٥ ولكن بدل (حقد)، (حنة)، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٩، وأبو حيان في \"البحر المحيط\" عن مجاهد ٧/ ١٨٣، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٥٦.\n(٦) من (س).\n(٧) ذكره البغوي في \"معالم التنزيل\" عنه ٦/ ٢٨٩ وعزاه السيوطي في \"الدر المنثور\" =","vol":"21","page":212},{"text":"قال (١) قتادة: لا تحقر (٢) الفقراء، ليكن (٣) الفقير والغني عندك سواء (٤).\nقال (٥) عطاء: هو الَّذي يلوي شدقه (٦).\n[٢٢١٣] أخبرنا عبد الله بن حامد (٧)، أنا حامد بن محمد قال: حدثنا محمد (٨) بن صالح (٩)، نا عبد الصمد (١٠)، نا خارجة بن مصعب (١١)، عن المغيرة (١٢)، عن إبراهيم (١٣) في قوله تعالى: ﴿وَلَا\n_________\n= لابن المنذر وابن أبي حاتم عن ابن عباس وجعل بدل (تكبرًا)، (كالمتكبر).\n(١) من (س)، وفي (ح): الربيع وقتادة.\n(٢) في (ح): لا تحتقر.\n(٣) في (ح): فيكون.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٨٩ عن قتادة والربيع بن أنس.\n(٥) من (س).\n(٦) الشِّدْق: جانب الفم، والجمع أشداق.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٥٣، \"لسان العرب\" لابن منظور ١٠/ ١٧٢، (شدق) ولم أقف عليه.\n(٧) الوزان، لم يذكر بجرح أو تعديل.\n(٨) من (س)، (ح) وهو: الهروي: الرفاء، ثقة صدوق.\n(٩) الأشج، ذكره ابن حبان في \"الثقات\" وقال: يخطئ.\n(١٠) ابن حسان، صدوق.\n(١١) أبو الحجاج السرخسي، متروك، وكان يدلس عن الكذابين.\n(١٢) المغيرة بن مقسم، ثقة متقن، إلَّا أنَّه يدلس.\n(١٣) إبراهيم النخعي، ثقة، إلَّا أنَّه يرسل كثيرا.","vol":"21","page":213},{"text":"تُصَعِّرْ خَدَّكَ للِنَّاسِ﴾ (١) قال: التشديق في الكلام (٢).\nوقال المؤرج: ولا تعبس في وجوه الناس. وأصل هذِه الكلمة من الميل يقال: رجل أصعر إذا كان مائل العنق، وجمعه صعر ومنه الصَّعَرُ: وهو داءٌ يأخُذُ الإبل في أعناقها ورؤوسها حتَّى يلفت أعناقها، فشبه الرجل المتكبر الَّذي يعرض عن الناس احتقارًا لهم بذلك.\nقال الشاعر يصف إبلًا:\nوردناه في مجرى سهيل يمانيًا ... بِصُعْر البرى من بين جمع وخادج (٣)\nأي: مائلات البرى.\nوقال آخر:\n_________\n(١) في (ح): ولا تصاعر، ومعنى الصَّعَر: ميل في الوجه، وهو في الخدِّ خاصة، وصعر خده أماله من الكبر، والتصعير: إمالةُ الخدِّ عن النظر إلى الناس تهاونًا من كبرٍ كأنه معرض. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٨١)، \"لسان العرب\" لابن منظور ٤/ ٤٥٦ (صعر).\n(٢) [٢٢١٣] الحكم على الإسناد:\nضعيف جدًا فيه خارجة بن مصعب متروك، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢١/ ٧٥، والأثر حسن له طرق عند الطبري.\n(٣) انظر: \"لسان العرب\" لابن منظور ٤/ ٤٥٦ (صعر)، والطبري في \"جامع البيان\" ٢١/ ٧٤.","vol":"21","page":214},{"text":"وكُنَّا إذا الجبَّارُ صعَّر خدَّهُ ... أَقَمْنَا له من ميله فتقوما (١)\n﴿وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا﴾ يعني: خيلاء ﴿إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ﴾ في مشيه ﴿فَخُورٌ﴾ يعني: على الناس.\n[٢٢١٤] أخبرني عبد الله بن حامد الوزان (٢)، أنا أحمد بن محمد ابن شاذان (٣)، عن جيغويه (٤)، نا صالح بن محمد (٥)، نا جرير (٦) بن عبد الحميد (٧)، عن عطاء بن السائب (٨) (٩)، عن أبيه (١٠)، عن عبد الله\n_________\n(١) لم أقف عليه.\nهذا البيت مختلف في نسبته، ففي \"معجم الشعراء\" (١٣) للمرزباني، أنَّه لعمرو ابن حُنَيِّ التغلبي، قال هذا البيت في أبيات رواها محمد بن داود في قتل التغلبيين عمرو بن هند وبدايتها:\nنعاطي الملوك الحق ما قصدوا بنا ... وليس علينا قتلهم بمحرم\nونسبه لعمرو أيضًا أبو عبيدة في \"مجاز القرآن\" ٢/ ١٢٧، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٥١، والطبري في \"جامع البيان\" ٢١/ ٧٤، وهو في \"لسان العرب\" لابن منظور منسوبًا للمتلمس، وصعر: أمال خده من الكبر، والجبار: العاتي من الملوك، والمعنى: إذا تكبر هذا الطاغية وتجبر قومنا اعوجاجه فتقوَّم، وأقمنا: أصلحنا.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) الترمذي، متهم ساقط.\n(٦) في (ح): حريث، وهو خطأ.\n(٧) جرير بن عبد الحميد بن قرط، ثقة.\n(٨) من (ح).\n(٩) أبو محمد، صدوق، اختلط.\n(١٠) السائب بن مالك، -أو ابن يزيد- أبو يحيى، الكوفي، والد عطاء، روى عن: =","vol":"21","page":215},{"text":"ابن عمرو قال: قال رسول الله - ﷺ -: \"خرج رجل يتبختر (١) في الجاهلية عليه حُلّة فأمر الله -﷿- الأرض فأخذته، فهو يتجلجل فيها إلى يوم القيامة\" (٢).\n\n<span data-type=\"title\" id=toc-3881>١٩ </span>- قولى تعالى: ﴿وَاقْصِدْ فِي مَشْيِكَ﴾ (٣)\nأي: تواضع ولا تتبختر وليكن مشيك قصدًا لا بخيلاء ولا إسراع.\n[٢٢١٥] أخبرنا الإمام أبو بكر أحمد بن الحسين بن مهران (٤)\n_________\n= علي بن أبي طالب، وسعد بن أبي وقاص، وابن عمر، وابن عمرو، روى عنه: ابنه عطاء، والسبيعي، قال العجلي ثقة، وذكره ابن حبان في \"الثقات\" وقال ابن حجر: ثقة، ينظر: \"الثقات\" للعجلي (ص ١٧٦) (٥٠٩)، \"الثقات\" لابن حبان ٤/ ٣٢٧، \"تهذيب الكمال\" ١٠/ ١٩٢، \"التقريب\" (٢٢٠١).\n(١) ساقطة من (ح).\n(٢) [٢٢١٤] الحكم على الإسناد:\nفيه من لم أجده، والترمذي متهم ساقط وعطاء صدوق اختلط، لكن الحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه الترمذي، كتاب صفة القيامة ...، باب (٨٧) (٢٤٩١) وقال: هذا حديث صحيح، والبزار في \"البحر الزخار\" ٦/ ٣٨٨ (٢٤٠٧)، وأصل الحديث في \"صحيح مسلم\"، كتاب اللباس والزينة، باب تحريم التبختر في المشي مع إعجابه بثيابه (٢٠٨٨) عن أبي هريرة - ﵁ -.\n(٣) القصد: خلاف الإفراط، وهو ما بين الإسراف والتقتير، وفي الآية معناه: بين الإسراع والبطء في المشي.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٠٤)، \"تفسير القرآن العظيم\" لابن كثير ١١/ ٥٦، \"لسان العرب\" لابن منظور ٢/ ٣٥٤ (قصد).\n(٤) الأصبهاني، ثم النيسابوري، ثقة صالح.","vol":"21","page":216},{"text":"المقرئ ﵀ قرأت عليه (١) سنة إحدى وثمانين وثلاثمائة، أنا أبو العباس محمد بن إسحاق السراج (٢)، وأبو الوفاء المؤمل (٣) بن الحسين بن عيسى (٤) قالا: نا عباس بن محمد الدوري (٥)، عن الوليد (٦) بن سلمة (٧) قاضي الأردن، نا عمر بن (صهبان (٨)، عن نافع (٩) عن ابن عمر أن النبي - ﷺ - قال: \"سرعة المشي تُذهب بهاء المؤمن\" (١٠).\n_________\n(١) من (ح).\n(٢) الثقفي، إمام حافظ، ثقة.\n(٣) في (ح): المؤجل وهو تحريف.\n(٤) المحدث المتقن.\n(٥) أبو الفضل البغدادي، ثقة، حافظ.\n(٦) في (ح): أبو الوليد، وهو خطأ.\n(٧) الوليد بن سلمة الطبرني الأزدي أبو العباس قاضي الأردن حدث عن: عبيد الله بن عمر، عمر بن محمد العمري.\nحدث عنه: أحمد بن نصر بن زياد، عباس بن حاتم.\nقال أبو حاتم: ذاهب الحديث، وقال دحيم وغيره: كذاب.\nوقال ابن حبان: يضع الحديث على الثقات.\nينظر: \"الجرح والتعديل\" ٩/ ٦، \"المجروحين\" لابن حبان ٣/ ٨٠، \"ميزان الاعتدال\" ٤/ ٣٣٩، \"لسان الميزان\" ٦/ ٢٢٢.\n(٨) في (س): عمر بن يعلى والمثبت من (ح)، وهو عُمر بن صهبان، ويقال اسم أبيه: محمد الأسلمي، أبو جعفر المدني، خال إبراهيم بن أبي يحيى، ضعيف، مات سنة سبع وخمسين ومائة. \"تقريب التهذيب\" لابن حجر (٤٩٢٣).\n(٩) مولى ابن عمر، ثقة ثبت فقيه مشهور.\n(١٠) ساقط من (س).","vol":"21","page":217},{"text":"﴿وَاغضُضْ﴾ أي (١): واخفض (٢) ﴿مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ﴾ (٣).\nقال مجاهد (٤) والضحاك (٥) وقتادة (٦): أقبح؛ لأن أوله زفير وآخره شهيق، أمره بالاقتصاد في صوته.\n_________\n= [٢٢١٥] الحكم على الإسناد:\nضعيف جدًّا فيه الوليد بن سلمة وابن الأصبهان، والحديث لا يثبت عن النبي - ﷺ -.\nالتخريج:\nأخرجه من حديث ابن عمر - ﵁ -: ابن حبان في \"المجروحين\" ٢/ ٨٢.\nوانظر: \"العلل المتناهية\" لابن الجوزي ٢/ ٢١٨ - ١١٢٩ (١١٧٨)، \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ٧٥، \"الفتح السماوي\" للمناوي ٢/ ٩١٣، \"ميزان الاعتدال\" للذهبي ٣/ ١٦٩، \"لسان الميزان\" لابن حجر ٥/ ٢٦٦، \"الكامل\" لابن عدي ٤/ ٢١١.\n(١) ساقطة من (س)، (ح).\n(٢) انظر المعنى في \"لسان العرب\" ٧/ ١٩٧ (غضض)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٦١).\n(٣) ورد في هامش (س) التالي: ﴿مِنْ صَوْتِكَ﴾ يريد إذا ناجيت ربك وكذلك وصية الله تعالى في الإنجيل لعيسى بن مريم -﵇- يقول: عبادي إذا دعوني يخفضوا أصواتهم فإني أسمع وأعلم ما في قلوبهم، وقوله في سورة مريم في قصة زكريا ﴿إِذْ نَادَى رَبَّهُ نِدَاءً خَفِيًّا﴾ يريد دعاه دعاء الخاشع الخائف الوجل. \"تفسير الدمياطي\".\n(٤) لم أقف عليه في \"تفسيره\" ونسبه له ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٥٨.\n(٥) أخرجه عنه الطبري في \"جامع البيان\" ٢١/ ٧٧ بلفظ: إن أقبح الأصوات لصوت الحمير.\n(٦) أخرجه عنه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٠٦، والطبري في \"جامع البيان\" ٢١/ ٧٦ بلفظ: أي: أقبح الأصوات لصوت الحمير، أوله زفرِ، وآخره شهيق، =","vol":"21","page":218},{"text":"قال عكرمة والحكم بن عتيبة (١): أشدّه (٢).\nقال (٣) ابن زيد: لو كان رفع الصوت خيرًا ما جعله للحمير (٤).\n[٢٢١٦] أخبرنا أبو زكريا يحيى بن إسماعيل الحربي (٥) قال: أخبرني أبو حامد أحمد بن حمدون بن عمارة الأعمشي (٦)، نا أبو حاتم محمد بن إدريس الحنظلي (٧)، أنا يحيى بن صالح الوُحاظي (٨)، نا موسى بن أعين (٩) قال: سمعت سفيان (١٠) يقول في قوله تعالى: ﴿إِنَّ أَنْكَرَ الأَصْوَاتِ لَصَوْتُ الْحَمِيْرِ﴾ قال: صياح كل شيءٍ تسبيح الله -﷿- إلَّا الحمار (١١).\n_________\n= أمره بالاقتصاد في صوته، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٥٣ لابن أبي حاتم وعبد بن حميد وابن المنذر مطولًا، وذكره الشوكاني في \"فتح القدير\" ٤/ ٢٦٩.\n(١) من (ح).\n(٢) في (ح): أشد، والأثر لم أقف عليه.\n(٣) من (س).\n(٤) أخرجه عنه الطبري في \"جامع البيان\" ٢١/ ٧٧، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٥٤ لابن أبي حاتم.\n(٥) المزكي، عالم متفنن، من أهل الصدق والأمانة.\n(٦) الحافظ النيسابوري، إمام حافظ ثبت مصنف.\n(٧) الرازي، أحد الأئمة الحفاظ الأثبات.\n(٨) الحمصي، صدوق من أهل الرأي.\n(٩) ثقة عابد.\n(١٠) سفيان الثوري، ثقة حافظ إمام.\n(١١) [٢٢١٦] الحكم على الإسناد:\nسند المصنف حسن وشيخه الحربي صدوق، والوحاظي صدوق أيضًا، وباقي =","vol":"21","page":219},{"text":"وقيل: لأنه ينهق (١) بلا فائدة (٢).\n[٢٢١٧] (أخبرنا الحسين بن محمد بن فنجويه (٣)، نا محمد بن الحسن بن بشر (٤)، نا) (٥)، أبو بكر ابن أبي الخصيب (٦)، حدثني (٧) عبد الله بن حامد (٨) (٩)، أنا عبد الله بن الوليد الحراني (١٠)، نا عثمان ابن عبد الرحمن (١١)، عن عنبسة بن (١٢) عبد الرحمن (١٣)، عن (١٤)\n_________\n= رجال الإسناد ثقات.\nالتخريج:\nأورده السيوطي في \"الدر المنثور\" ١١/ ٦٥٣ ونسبه لابن أبي حاتم وهو هنا من طريقه، وأبو الشيخ في \"العظمة\" ٥/ ١٧٥٠ عن ابن عباس - ﵁ -.\n(١) نِهَاقُ الحمار: صوته، والنهيق: صوت الحمار.\n\"لسان العرب\" لابن منظور ١٠/ ٣٦١ (نهق)، \"مختار الصحاح\" للرازي (٢٨٤).\n(٢) لم أقف عليه.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) ساقط من (ح)، وزاد بعدها في (س): ابن بشر، وهو خطأ.\n(٦) أبو بكر ابن أبي الخصيب، لم يذكر بجرح أو تعديل.\n(٧) في (ح) بزيادة: جدي.\n(٨) لم أجده.\n(٩) في (س): جابر، وفي (ح): حاتم.\n(١٠) لم أجده.\n(١١) الحراني، المعروف بالطرائفي، صدوق.\n(١٢) في (ح): عن.\n(١٣) عنبسة بن عبد الرحمن بن عنبسة بن سعيد بن العاص، متروك.\n(١٤) في (ح): بن، وهو خطأ.","vol":"21","page":220},{"text":"محمد بن زاذان (١)، عن أم سعد (٢) قالت: قال رسول الله - ﷺ -: \"إن الله -﷿- يبغض ثلاثة أصوات: نهقة الحمار، ونباح (٣) الكلب، والداعية بالحرب\" (٤).\nفصل في ذكر بعضر ما روي من حكم لقمان -﵇-\n[٢٢١٨] أخبرنا عبد الله بن حامد الوزان (٥)، أنا أحمد بن شاذان (٦)، نا جيغويه بن محمد (٧)، نا صالح بن محمد (٨)، نا إبراهيم بن أبي يحيى (٩)، عن محمد بن عجلان (١٠) قال: قال لقمان: ليس مال كصحة ولا نعيم كطيب نفس.\n_________\n(١) محمد بن زاذان المدني، متروك.\n(٢) أم سعد، امرأة زيد بن ثابت، ويقال: بنته، جاء حديثها بإسناد ضعيف.\n(٣) النبح: صوت الكلب وصياحه.\n\"لسان العرب\" لابن منظور ٢/ ٦٠٩ (نبح)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٥.\n(٤) [٢٢١٧] الحكم على الإسناد:\nإسناد هالك فيه متروكان، ومن لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجده.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) الترمذي، متهم ساقط.\n(٩) إبراهيم بن أبي يحيى الأسلمي، أبو إسحاق المدني، متروك.\n(١٠) محمد بن عجلان، صدوق.","vol":"21","page":221},{"text":"[٢٢١٩] وأخبرنا أبو عبد الله الحسين الدينوري (١)، نا عمر بن أحمد بن القاسم النهاوندي (٢)، نا محمد بن عبد الغفار الزرقاني (٣)، نا أبو سُكين (٤) زكريا بن يحيى بن عمر بن حصن (٥) (٦)، حدثني عم أبي: زحر (بن حصن) (٧) (٨)، عن جده:\n_________\n= [٢٢١٨] الحكم على الإسناد:\nضعيف جدًّا، فيه إبراهيم بن يحيى متروك، وفيه من لم أجده، والترمذي متهم ساقط، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٤/ ١٤٩ (٤٦١٧)، وذكره السيوطي في \"الدر المنثور\" ١١/ ٦٣٥، ونسبه له، وأبو نعيم في \"حلية الأولياء\" ٦/ ٣٢٠، وجميعهم يذكره عن مالك.\n(١) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) فقيه، روى عن الثقات الموضوعات.\n(٣) متكلم فيه.\n(٤) في (س): أبو السكين، ورد بعدها في الأصل، زيادة (نا) وهي خطأ.\n(٥) في (ح): حصين.\n(٦) زكريا بن يحيى بن عمر بن حصن الطائي أبو الشكَين الكوفي روى عن: أبيه يحيى بن عمر، وعبد الله بن نمير.\nروى عنه: البخاري، والحسن بن الصباح البزار.\nقال الخطيب: كان ثقة، وذكره ابن حبان في \"الثقات\".\nوقال ابن حجر: صدوق له أوهام. مات سنة (٢٥١).\nينظر: \"الثقات\" ٨/ ٢٥٤، \"تاريخ بغداد\" ٨/ ٤٥٦، \"تهذيب الكمال\" ٩/ ٣٨٣، \"التقريب\" (٢٠٣٤).\n(٧) ساقط من (س).\n(٨) زَحْر بن حصن، أبو الفرج الطائي، يروى عن عمه وأبيه، وقال الهيثمي: روى =","vol":"21","page":222},{"text":"حميد بن منهب (١)، قال (٢): حدثني طاوس (٣)، عن أبي هريرة قال: مر رجل بلقمان والناس مجتمعون عليه فقال له: ألست العبد الأسود الَّذي كنت راعيًا (٤) بموضع كذا وكذا؟ قال: بلى (٥). قال: فما بلغ بك ما أرى؟ قال: صدقُ الحديث وأداء الأمانة وترك ما لا يعنيني (٦).\n_________\n= عنه: زكريا بن يحيى الطائي، قال الذهبي: لا يعرف. مجهول، وذكره ابن حبان في \"الثقات\". مات سنة (٢٠٤ هـ).\nينظر: \"الثقات\" ٨/ ٢٥٨، \"ميزان الاعتدال\" ٢/ ٦٩، \"مجمع الزوائد\" ٩/ ٢٦٥.\n(١) حميد بن منهب الطائي، وهو جد زكريا بن يحيى بن عمر الطائي ذكره قوم في الصحابة وهو غير صحيح. وقال الهيثمي: لم أعرفه.\nانظر: \"جامع التحصيل\" ١/ ١٦٨، \"الإصابة\" لابن حجر ٢/ ١٢٩، \"مجمع الزوائد\" ٦/ ٢٠ - ٢١.\n(٢) من (س)، (ح).\n(٣) طاوس بن كيسان اليماني، ثقة، فقيه، فاضل.\n(٤) في (ح): تراعينا.\n(٥) في (س): نعم، وهو خطأ؛ لأنه يفيد النفي في جواب الاستفهام المنفي، والمقصود الإثبات.\n(٦) الحكم على الإسناد:\nفيه من لم أقف له على ترجمة.\nالتخريج:\nأخرجه مالك في \"الموطأ\" ٢/ ٩٩٠، ومن طريقه البيهقي في \"شعب الإيمان\" ٤/ ٢٣٠ (٤٨٨٩)، وأبو نعيم في \"حلية الأولياء\" ٦/ ٣٢٨، والبيهقي في \"المدخل إلى السنن الكبرى\" (٤٢٨) عن ابن شهاب، ذكره عن المصنف النووي في \"تهذيب الأسماء واللغات\" ٢/ ٣٨٠، وابن عبد البر في \"الاستذكار\" ٢٧ - ٣٥٢ - ٣٥٣ (١٨٨٦)، وقال: ثلاث وأي ثلاث ما أجمعها للخير، جميعهم عن مالك، ولم أجده عن أبي هريرة - ﵁ -.","vol":"21","page":223},{"text":"[٢٢٢٠] وأخبرني الحسين بن محمد (١)، نا أبو بكر بن مالك (٢) القطيعي (٣)، نا عبد الله بن أحمد بن حنبل (٤)، حدثني أبي (٥)، نا وكيع (٦)، نا أبو الأشهب (٧)، عن خالد الربعي (٨) قال: كان لقمان عبدًا حبشيًّا نجارًا، فقال له سيده: آذبح لنا شاة. فذبح له شاة، فقال: ائتني بأطيب مضغتين (٩) فيها. فأتاه باللسان والقلب، فقال: ما كان فيها شيء أطيب من هذا؟ قال: لا. قال: فسكت عنه ما سكت، ثم قال: اذبح لنا شاة. فذبح شاة فقال: ألق أخبثها مضغتين. فرمى باللسان والقلب، فقال: أمرتك أن تأتيني بأطيبها مضغتين فأتيتني باللسان والقلب، وأمرتك أن تُلقي أخبثها مضغتين فألقيت اللسان والقلب؟ ! فقال: إنه ليس شيء بأطيب منهما إذا طابا، ولا أخبث منهما إذا خَبُثا.\n_________\n(١) هو ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) في (ح): خالد، وهو خطأ.\n(٣) ثقة.\n(٤) ثقة.\n(٥) إمام ثقة حافظ فقيه حجة.\n(٦) ثقة حافظ عابد.\n(٧) جعفر بن حيان السعدي، أبو الأشهب العطاردي، ثقة.\n(٨) خالد بن باب الربعي، ضعيف.\n(٩) المضغة: جمعها مُضغ، وهي القطعة من اللحم قدر ما يمضغ وسماها مضغًا على التشبيه بمضغة الإنسان في خلقه يذهب بذلك إلى تصغيرها وتقليلها.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٣٩، \"لسان العرب\" لابن منظور ٨/ ٤٥٢.","vol":"21","page":224},{"text":"[٢٢٢١] وأخبرني الحسين بن محمد (١)، نا (أحمد بن) (٢) جعفر بن حمدان (٣) (٤)، نا (يوسف بن عبد الله (٥)، نا موسى بن إسماعيل (٦)، نا حماد بن سلمة (٧)، نا) (٨) ثابت (٩)، عن أنس: أن لقمان كان عند داود -﵇- وهو يسرد درعًا، فجعل لقمان يتعجب مما يرى، ويريد أن يسأله، وتمنعه حكمته عن السؤال، فلما فرغ منها (وجاء بها) (١٠) وصبها عليه قال: نِعم درع الحرب هذِه (ونعم عامله) (١١)! فقال لقمان: إن من الحكم الصمت، وقليل فاعله (١٢).\n_________\n= [٢٢٢٠] الحكم على الإسناد:\nفيه الربعي ضعيف.\nالتخريج:\nسبق تخريجه.\n(١) هو ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) ساقط من (س).\n(٣) ثقة.\n(٤) في (س) بزيادة: بن سلمة.\n(٥) لم أجده.\n(٦) المنقري، أبو سلمة التبوذكي، ثقة، ثبت.\n(٧) ثقة عابد، أثبت الناس في ثابت.\n(٨) ساقط من (س).\n(٩) ثابت البناني، ثقة عابد.\n(١٠) ساقط من (س).\n(١١) من (س).\n(١٢) [٢٢٢١] الحكم على الإسناد:\nفيه يوسف بن عبد الله لم أجده، وسائر رجاله ثقات، وهو صحيح كما سيأتي. =","vol":"21","page":225},{"text":"[٢٢٢٢] في وأخبرني الحسين بن محمد (١)، نا عبيد الله بن محمد بن شنبة (٢) (٣)، نا علي بن محمد بن ماهان (٤)، نا علي بن محمد الطنافسي (٥)، نا أبو أسامة (٦)، ووكيع (٧)، قالا: نا سفيان (٨)، عن أبيه (٩)، عن عكرمة (١٠) قال: كان لقمان من أهون مملوكيه على سيده، فبعثه مولاه في رقيق له إلى بستان له يأتوه من ثمره، فجاءوا وليس معهم شيء وقد أكلوا الثمر، وأحالوا على لقمان، فقال لقمان (١١) لمولاه: إن ذا الوجهين لا يكون عند الله أمينًا، فاسقني وإياهم ماءً حميما ثم أرسلنا فلنعد. ففعل، فجعلوا يقيئون تلك (١٢)\n_________\n= التخريج:\nأخرجه الحاكم في \"المستدرك\" ٢/ ٤٥٨ (٣٥٨٢)، وقال: صحيح على شرط مسلم ولم يخرجاه، والبيهقي في \"شعب الإيمان\" ٤/ ٢٦٤ (٥٠٢٦ - ٥٠٢٧)، وصحح وقفه على ثابت، وصححه ابن حجر في \"فتح الباري\" ٦/ ٤٦٦.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) من (ح).\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) ثقة عابد.\n(٦) حماد بن أسامة، ثقة ثبت ربما دلس.\n(٧) وكيع بن الجراح، ثقة حافظ عابد.\n(٨) ثقة، حافظ، إمام.\n(٩) سعيد بن مسروق الثوري، ثقة.\n(١٠) عكرمة مولى ابن عباس، ثقة ثبت، عالم بالتفسير.\n(١١) من (س).\n(١٢) من (ح).","vol":"21","page":226},{"text":"الفاكهة، وجعل لقمان يقيء ماء بحتًا، فعرف صدقه وكذبهم (١).\nقال: وأول ما روي من حكمته أنَّه بينا هو مع مولاه إذ دخل المَخْرَج (٢) فأطال الجلوس فيه فناداه لقمان: إن طول الجلوس على الحاجة يتّجع منه الكبد ويورث الباسور ويصعد الحرارة على الرأس فاجلس هوينًا وقم هوينًا قال: فخرج فكتب حكمته على باب الحش (٣).\nقال: وسكر مولاه يومًا فخاطر قومًا على أن يشرب ماء بحيرة فلما أفاق عرف ما وقع فيه، فدعا لقمان، وقال: لمثل هذا كنت اجتبيتك. فقال: أخرج كرسيك وأباريقك ثم اجمعهم. فلما اجتمعوا قال: على أي شيء خاطرتموه؟ قالوا على أن يشرب ماء هذِه البحيرة. قال: فإن لها مَوادَّ، احبسوا موادها عنها (٤)، قالوا: (وكيف نستطيع أن نحبس موادها عنها (٥)؟ قال لقمان) (٦): وكيف يستطيع شربها ولها مواد؟ ! (٧).\n_________\n(١) في (ح): من كذبهم.\n(٢) يعني: الخلاء، أو مكان قضاء الحاجة.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٢٨٦ (حشش)، \"مختار الصحاح\" (٥٨).\n(٣) في (س)، الحسر، وهو خطأ، والحش: هو المرحاض.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٩٠، \"لسان العرب\" لابن منظور ٦/ ٢٨٦ (حشش).\n(٤) من (س)، (ح)، والموادّ: الروافد.\n(٥) ساقطة من (س).\n(٦) ساقط من (ح).\n(٧) [٢٢٢٢] الحكم على الإسناد:\nفيه من لم أجده، ومن لم يذكر بجرح أو تعديل. =","vol":"21","page":227},{"text":"[٢٢٢٣] وأخبرني الحسين بن محمد (١)، نا عبيد الله بن محمد (٢) ابن شنبة (٣)، نا علي بن محمد بن ماهان (٤)، نا علي بن محمد الطنافسي (٥)، نا أبو الحسين العكلي (٦)، عن عبد الله بن بكر ابن عبد الله المزني (٧)، عن أبيه (٨) قال: قال لقمان: ضرب\n_________\n= التخريج:\nنسبه السيوطي في \"الدر المنثور\" ٦/ ٥١٠ لابن المنذر.\n(١) هو ابن فنجويه، ثقة حافظ، كثير الرواية للمناكير.\n(٢) من (س).\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) ثقة، عابد.\n(٦) زيد بن الحباب، صدوق يخطئ في حديث الثوري.\n(٧) عبد الله بن بكر بن عبد الله المزني البصري.\nروى عن: أبيه، والحسن البصري، وابن سيرين.\nروى عنه: عبد الرحمن بن مهدي، وعفان بن مسلم.\nقال يحيى بن معين: صالح، وقال أيضًا والنسائي: ليس به بأس وذكره ابن حبان في \"الثقات\"، وقال ابن حجر: صدوق.\nينظر: \"الثقات\" ٧/ ٢٦، \"تهذيب الكمال\" ١٤/ ٣٤٤، \"التقريب\" (٣٢٣٥).\n(٨) بكر بن عبد الله بن عمرو بن جلال المزني أبو عبد الله البصري، روى عن: أنس بن مالك، وعبد الله بن عمر، وابن عباس.\nروى عنه: ابنه عبد الله، وثابت البناني، وسليمان التيمي.\nقال يحيى بن معين والنسائي: ثقة، وقال أبو زرعة: ثقة مأمون.\nوقال ابن حجر: ثقة ثبت جليل. مات سنة (١٠٦ هـ).\nينظر: \"الجرح والتعديل\" ٢/ ٣٨٨، \"تهذيب الكمال\" ٤/ ٢١٦، \"التقريب\" (٧٤٣).","vol":"21","page":228},{"text":"الوالد لولده (١) كالسماء للزرع (٢).\n[٢٢٢٤] وأخبرني الحسين بن محمد (٣)، نا أبو بكر بن مالك (٤)، نا عبد الله بن أحمد بن حنبل (٥) (٦)، نا داود بن عمرو (٧)، نا إسماعيل ابن عياش (٨)، عن عبد الله بن دينار (٩): إن لقمان قدم من سفر فلقي\n_________\n(١) في (ح): ولده.\n(٢) [٢٢٢٣] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل، وشيخه لم أجده.\nالتخريج:\nأخرجه ابن أبي عاصم في \"الزهد\" (٩٦)، وابن أبي الدنيا في كتاب\"العيال\" (٣٣٦)، ونسبه السيوطي في \"الدر المنثور\" ١١/ ٧٤٤ لأحمد فقط، باسناد حسن، وذكر بدل لفظ السماء: السَّماد.\n(٣) هو ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٤) القطيعي، ثقة.\n(٥) في (س) بزيادة: قال: حدثني أبي. وهو خطأ.\n(٦) ثقة.\n(٧) داود بن عمرو بن زهير بن عمرو الضبي، أبو سليمان البغدادي.\nروى عن: إسماعيل بن علية، وحفص بن غياث.\nروى عنه: مسلم، وأحمد بن حنبل.\nقال يحيى: ليس به بأس. وقال أبو القاسم البغوي: ثقة مأمون، وذكره ابن حبان في \"الثقات\"، وقال ابن حجر: ثقة مات سنة (٢٢٨ هـ).\nينظر: \"الثقات\" ٨/ ٢٣٦، \"تاريخ بغداد\" ٨/ ٣٦٣، \"تهذيب الكمال\" ٨/ ٤٢٥، \"التقريب\" (١٨٥٣).\n(٨) صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٩) عبد الله بن دينار البهراني، أبو محمد الشامي الحمصي.\nروى عن، عطاء، وعمر بن عبد العزيز، والزهري. =","vol":"21","page":229},{"text":"غلامه (١) في الطريق فقال: ما فعل أبي؟ قال: مات. قال: الحمد لله ملكتُ أمري (قال: ما فعلت أمي؟ قال: ماتت. قال: ذهب غمِّي) (٢) قال: ما فعلت امرأتي؟ قال: ماتت. قال: جُدِّدَ فراشي. (قال: ما فعلت ابنتي؟ قال: ماتت. قال: سُترت عورتي) (٣)، (قال: ما فعلت أختي؟ قال: ماتت. قال: الحمد لله ستر عورتي) (٤) قال: ما فعل أخي؟ قال: مات. قال: انقطع ظهري (٥).\n[٢٢٢٥] وأخبرني الحسين بن محمد (٦)، أنا أبو بكر بن مالك (٧)،\n_________\n= روى عنه: إسماعيل بن عياش، سليمان بن عطاء الحراني قال ابن معين: ضعيف. قال أبو حاتم: شيخ ليس بالقوي، منكر الحديث.\nوذكره ابن حبان في \"الثقات\"، وقال ابن حجر: ضعيف.\nينظر: \"الجرح والتعديل\" ٥/ ٤٦، \"الثقات\" ٧/ ٣٣، \"تهذيب الكمال\" ١٤/ ٤٧٤، \"التقريب\" (٣٣٠١).\n(١) في (ح): غلامًا.\n(٢) من (س).\n(٣) من (س).\n(٤) ساقط من (س).\n(٥) [٢٢٢٤] الحكم على الإسناد:\nضعيف لضعف عبد الله بن دينار.\nالتخريج:\nأخرجه عبد الله في \"زوائد الزهد\" للإمام أحمد (١٠٧)، وابن يحيى في \"تعزية المسلم\" (١)، وابن عساكر في \"تاريخ دمشق\" (٢٨ - ٣٨)، وذكره السيوطي في \"الدر المنثور\" ١١/ ٦٤٤ ونسبه لعبد الله.\n(٦) هو ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٧) القطيعي، ثقة.","vol":"21","page":230},{"text":"نا عبد الله بن أحمد بن حنبل (١)، نا أبي (٢)، نا سفيان (٣) قال: قيل للقمان: أي: الناس شر؟ قال: الَّذي لا يبالي أن يراه الناس مسيئًا. وقيل للقمان: ما أقبح وجهك! قال: تعيب بهذا على النقش أم على النقاش (٤)؟ !\n\n<span data-type=\"title\" id=toc-3882>٢٠ </span>قوله - ﷿ -: ﴿أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ﴾\nقرأ نافع وشيبة، وأبو جعفر وأبو رجاء العطاردي، وأبو مِجْلِزْ (٥) وأبو عمرو، والأعرج، وأيوب، وحفص ﴿نِعَمَهُ﴾ بالجمع\n_________\n(١) ثقة.\n(٢) الإمام أحمد بن حنبل: ثقة حافظ فقيه حجة.\n(٣) ابن عيينة، ثقة حافظ فقيه إمام حجة.\n(٤) [٢٢٢٥] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه هناد في \"الزهد\" ١/ ٣٠٦ (٥٤٠)، وأحمد في \"الزهد\" أيضًا (٦٥)، أخرجه أبو نعيم في \"حلية الأولياء\" ٧/ ٣٠٠، ٣٠٧، ونسبه السيوطي في \"الدر المنثور\" ٦/ ٥١٧ لأحمد.\nقال القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٦١، وهذا أيضًا مرفوع معنى قال - ﷺ -: \"كل أمتي معافى إلَّا المجاهرون، وإن من المجاهرة أن يعمل الرجل بالليل عملًا ثم يصبح وقد ستره الله، فيقول يا فلان عملت البارحة كذا وكذا وقد بات يستره ربه ويصبح يكشف ستر الله عنه\" رواه أبو هريرة وأخرجه البخاري.\n(٥) في (س): مخلد، وهو خطأ.","vol":"21","page":231},{"text":"والإضافة (١)، واختاره أبو عبيد وأبو معاذ (٢) النحوي وأبو حاتم، وقرأ الآخرون (٣): منونة على الواحد (٤)، ومعناها جمع أيضًا (٥)، ودليله قول الله -﷿- ﴿وَإِن تَعُدُّواْ نِعْمَتَ اللَّهِ لَا تُحْصُوهَا﴾ (٦).\nوقال مجاهد وسفيان: هي لا إله إلَّا الله (٧) وتصديقه (أيضًا:\n_________\n(١) من (ح).\n(٢) في (ح) بزيادة: الفضل بن يحيى، وهو خطأ، واسمه الصحيح هو: الفضل بن خالد.\n(٣) وهم ابن كثير وابن عامر وعاصم في رواية أبي بكر وحمزة والكسائي وابن عباس وعكرمة وزيد بن علي.\n(٤) أي: إنِعْمَةً)، على أنَّه اسم جنس يراد به الجمع.\n(٥) القراءتان متواترتان دلّ على ذلك قول الشاطبي ﵀:\nوفي نعمة حرك وذكر هاؤها ... وضم ولا تنوين عن حسن اعتلا\nحيث أمر الناظم بفتح العين وأخبر أن هاءها مذكرة، وأمر بضمها من غير تنوين فصارت ﴿نِعَمَهُ﴾ بفتح العين وضم الهاء من غير تنوين على الجمع للمشار إليهم بالعين والحاء والألف في قوله: عن حسن اعتلا، وهم حفص وأبو عمرو ونافع، فتعين للباقين القراءة بسكون العين، وتأنيث الهاء ونصبها وتنوينها على التوحيد.\nانظر: \"السبعة\" لابن مجاهد (٥١٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٥٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٩، \"التيسير\" للداني (١٧٧)، \"البحر المحيط\" لأبي حيان ٧/ ١٩٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٧، \"إتحاف فضلاء البشر\" للدمياطي ٢/، \"سراج القاري\" لابن القاصح (٣٢١)، \"معجم القراءات\" للخطيب ٧/ ١٩٩.\n(٦) النحل: ١٨.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢١/ ٧٨ من طريق سفيان الثوري، عن حميد =","vol":"21","page":232},{"text":"[٢٢٢٦] ما أخبرني أبو القاسم الحبيبي (١)، أنَّه رأى في مصحف عبد الله: إنِعْمَتَهُ) بالإضافة) (٢) والتوحيد (٣).\n﴿ظَاهِرَةً وَبَاطِنَةً﴾ اختلفوا فيها فأكثروا، قال ابن عباس: أما الظاهرة فالدين (٤) والرِّيَاشُ (٥)، وأما الباطنة فما غاب عن العباد وعلمه الله تعالى (٦).\nوقال (٧) مقاتل: الظا هرة تسوية الخلق والرزق والإسلام، والباطنة\n_________\n= الأعرج، عن مجاهد، وذكره سفيان الثوري في \"تفسيره\" (٢٣٨) ومن طريقه البيهقي في \"شعب الإيمان\" ٢/ ٤٥٠، وذكره ابن عطية، عن مجاهد (٣٥٢)، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٥٥ لابن أبي حاتم وسعيد بن منصور.\n(١) قيل: كذبه الحاكم.\n(٢) ساقط من (ح).\n(٣) [٢٢٢٦] الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nهي قراءة شاذة قرأ بها يحيى بن عمارة كما في \"المحتسب\" لابن جني ٢/ ٢١١، \"معجم القراءات\" للخطيب ٧/ ٢٠٠، ولم أجده منسوبًا إلى عبد الله بن مسعود في كتب الشواذ.\n(٤) في (س): بالزاي، فالزين.\n(٥) الرياش: اللباس الفاخر والأثاثُ، والمال والحالة الاجتماعية. \"المعجم الوسيط\" ١/ ٣٨٥ (ريش).\n(٦) لم أقف عليه بهذا اللفظ.\n(٧) من (س).","vol":"21","page":233},{"text":"ما ستر من ذنوب بني آدم فلم يعلم بها أحد ولم يعاقب عليها (١).\nوقال (٢) الضحاك: الظاهرة حسن الصورة وامتداد القامة وتسوية الأعضاء، والباطنة المغفرة (٣) (٤) (القرظي: الظاهرة محمد -﵇- والباطنة المعرفة) (٥).\nوقال الربيع: الظاهرة بالجوارح والباطنة بالقلب (٦)، وقال (٧) عطاء الخراساني: الظاهرة (٨) تخفيف الشرائع، والباطنة الشفاعة (٩).\nوقال (١٠) مجاهد: الظاهرة (١١) ظهور الإسلام والنصر على الأعداء، والباطنة الإمداد بالملائكة (١٢).\n_________\n(١) انظر: \"تفسير مقاتل\" ٣/ ٤٣٩، وذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٩٠.\n(٢) في (س): وقال الضحاك.\n(٣) في (ح): المعرفة.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٩٠، ونسبه الزمخشري في \"الكشاف\" ٣/ ٢٣٥ للضحاك، وذكره أبو حيان في \"البحر المحيط\" ٧/ ١٨٥، والألوسي في \"روح المعاني\" ٢١/ ٩٢ وجميعهم جعلوا بدل (المغفرة) (المعرفة).\n(٥) من (س).\n(٦) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٩٥.\n(٧) من (س).\n(٨) ساقطة من (س).\n(٩) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٩٠.\n(١٠) من (س).\n(١١) في (س).\n(١٢) انظر: \"الكشاف\" للزمخشري ٣/ ٢٣٥، \"معالم التنزيل\" للبغوي ٦/ ٢٩١، \"روح المعاني\" للألوسي ٢١/ ٩٢ جميعهم عن مجاهد، ولم أجده في \"تفسير مجاهد\".","vol":"21","page":234},{"text":"[٢٢٢٧] أخبرنا الحسين بن محمد بن إبراهيم النيستاني (١)، نا أبو الفضل محمد بن إبراهيم بن محمش (٢)، أنا أبو يحيى زكريا بن يحيى ابن الحارث (٣)، نا يوسف بن محمد بن سابق الكوفي (٤)، نا أبو مالك الجنب (٥) (٦)، عن جويبر (٧)، عن الضحاك (٨)، قال: سألت ابن عباس عن قول الله -﷿-: ﴿وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً﴾ قال (٩): هذا من مخزوني (١٠) عن (١١) رسول الله - ﷺ -، قلت: يا رسول الله، ما هذِه النعمة الظاهرة والباطنة؟ قال: \"أما الظاهرة فالإسلام وما حسن من خلقك وما أفضل عليك من الرزق، وأما الباطنة (١٢) فما ستر من\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم يتبين لي من هو.\n(٣) فقيه حنفي، لم يذكر بجرح أو تعديل.\n(٤) يوسف بن محمد بن سابق القرشي، أبو بكر الكوفي، روى عن: يحيى بن سليم، وأبي مالك الجنبي، وأبي يحيى الحماني. روى عنه: الحسين بن إسحاق التستري وأبو الشيخ محمد بن الحسن الأصبهاني ذكره ابن حبان في \"الثقات\" ٩/ ٢٨٢.\n(٥) عمرو بن هاشم، لين الحديث.\n(٦) في هامش (س) ورد التالي: الجنبي بفتح الجيم وسكون النون بعدها موحدة، اسمه: عمرو بن هاشم. \"تقريب\".\n(٧) جويبر بن سعيد البلخي، ضعيف جدًا.\n(٨) الضحاك بن مزاحم صدوق، كثير الإرسال.\n(٩) في (ح): فقال.\n(١٠) في (ح): محرزي.\n(١١) في (س)، (ح): الَّذي سألت.\n(١٢) في (ح) بزيادة: عليك.","vol":"21","page":235},{"text":"سوء عملك، يا ابن عباس، يقول الله ﵎: إني جعلت للمؤمن ثلاثًا صلاة المؤمنين عليه بعد انقطاع عمله أكفر به عن خطاياه، وجعلت له ثلث ماله ليكفر (١) به (٢) من خطاياه، وسترت عليه سوء عمله الَّذي لو قد أبديته للناس نبذه (٣) أهله فما (٤) سواهم\" (٥).\nوقال محمد بن علي الترمذي: النعمة الظاهرة قوله تعالى: ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي﴾، والباطنة قوله: ﴿وَرَضِيتُ لَكُمُ لْإِسْلَامَ دِينًا﴾ (٦).\nالحارث المحاسبي: الظاهرة نعم الدنيا، والباطنة نعم العُقْبى (٧).\n_________\n(١) في (ح): لأكفر.\n(٢) في (ح) بزيادة: عنه.\n(٣) في (ح): لنبذه.\n(٤) في (ح): مما.\n(٥) [٢٢٢٧] الحكم على الإسناد:\nضعيف جدًّا، فيه جويبر ضعيف جدًّا وفيه من لم أجده أو أتبينه ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٤/ ١٢٠ (٤٥٠٤ - ٤٥٠٥)، وقال: وقد روي فيه حديث مسند بإسنادين فيهما ضعف، وذكره الديلمي في \"مسند الفردوس\" ٤/ ٤٠٢ (٧١٦٧)، ونسبه السيوطي في \"الدر المنثور\" ١١/ ٦٥٤ إلى ابن مردويه.\n(٦) المائدة: ٣، والأثر: ذكره ابن عطية في \"المحرر الوجيز\" ١١/ ٥٠٧.\n(٧) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٧٣، ومحمد الأمين العلوي في \"حدائق الروح والريحان\" ٢٢/ ٢٥٩.","vol":"21","page":236},{"text":"قال (١) عمرو بن عثمان الصدفي: الظاهرة تخفيف الشرائع والباطنة تضعيف الصنائع (٢).\nوقيل: الظاهرة الجزاء، والباطنة الرضا (٣).\nقال (٤) سهل بن عبد الله: الظاهرة اتباع الرسول -﵇- والباطنة محبته (٥).\nوقيل: الظاهرة تسوية الظواهر والباطنة تصفية السرائر (٦).\nوقيل: الظاهرة التبيين بيانه قوله تعالى: ﴿وَيُيِّنُ آيَاتِهِ لِلنَّاسِ﴾ (٧) والباطنة التزيين قوله: ﴿وَزَيَّنَاهُ فِي قُلُوبِكُمْ﴾ (٨).\nوقيل: الظاهرة الرزق المكتسب، والباطنة الرزق من حيث لا يحتسب (٩).\nوقيل: الظاهرة المدخل للغذاء والباطنة المخرج للأذى (١٠).\n_________\n(١) من (س).\n(٢) لم أقف عليه.\n(٣) لم أقف عليه.\n(٤) من (س).\n(٥) ذكره البغوي في \"معالم التنزيل\" عنه ٦/ ٢٩١.\n(٦) لم أقف عليه.\n(٧) البقرة: ٢٢١.\n(٨) الحجرات: ٧، والأثر: لم أقف عليه.\n(٩) لم أقف عليه.\n(١٠) لم أقف عليه.","vol":"21","page":237},{"text":"وقيل: الظاهرة الجوارح، والباطنة المطالح (١).\nوقيل: الظاهرة الخَلْق، والباطنة الخُلُق (٢).\nوقيل؛ الظاهرة التنعيم، بيانه قوله: ﴿أَنعَمْتَ عَلَيْهِمْ﴾ (٣) والباطنة التعليم بيانه قوله: ﴿وَيُعَلِّمُكُمْ مَّا لَمْ تَكُونُواْ تَعْلَمُونَ﴾ (٤).\nوقيل: الظاهرة ما أعطى وحبا من النعماء، والباطنة: ما طوى وزوى من أنواع البلاء.\nوقيل: الظاهرة الدعوة بيانه قوله: ﴿وَاللَّهُ يَدْعُواْ إِلَى دَارِ السَّلَامِ﴾ (٥) والباطنة الهداية بيانه قوله تعالى: ﴿وَيَهدِى مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾ (٦).\nوقيل: الظاهرة الإمداد بالملائكة، والباطنة إلقاء الرعب في قلوب الكفار (٧).\nوقيل: الظاهرة: تفصيل الطاعات وهو أن (٨) ذكر طاعتك واحدة واحدة وأثنى عليك بها وأثابك عليها بيانه (٩)، قوله: ﴿الْتَّائِبُونَ﴾ (١٠)\n_________\n(١) لم أقف عليه.\n(٢) انظر: \"لطائف الإشارات\" للقشيري ٥/ ١٣٣.\n(٣) الفاتحة: ٧.\n(٤) البقرة: ١٥١، والأثر لم أقف عليه.\n(٥) يونس: ٢٥.\n(٦) يونس: ٢٥، والأثر لم أقف عليه.\n(٧) لم أقف عليه.\n(٨) في (ح): أنَّه.\n(٩) ساقطة من (ح).\n(١٠) في (س) بزيادة: العابدون، [التوبة: ١١٢].","vol":"21","page":238},{"text":"و: ﴿قَدْ أَفْلحَ الْمُؤْمِنُونَ (١)﴾ (١)، وقوله: ﴿إِنَّ المُسْلِمِينَ وَالْمُسْلِمَاتِ﴾ (٢) إلى آخرهن، والباطنة إجمال المعاصي وذلك أنَّه دعاك منها إلى التوبة باسم الإيمان من غير عدها وتفصيلها بيانه قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا﴾ ﴿وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ﴾ (٣).\nوقيل: الظاهرة إنزال القطار (٤) والأمطار، والباطنة إحياء الأقطار والأمصار (٥) (٦).\nوقيل: الظاهرة التوفيق للعبادات، والباطنة: الإخلاص والعصمة من المُراءاة (٧).\nوقيل: الظاهرة ذكر اللسان والباطنة ذكر الجنان (٨).\n_________\n(١) المؤمنون: ١، وزاد في (س) بعدها: ﴿الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ﴾.\n(٢) الأحزاب: ٣٥.\n(٣) النور: ٣١، والأثر: لم أقف عليه.\n(٤) في (س): الأقطار، والقِطَارُ: جمع قطر، وهو المطر.\n\"لسان العرب\" لابن منظور ٥/ ١٥٠ (قطر).\n(٥) الأمصار بمعنى المدن.\n\"لسان العرب\" لابن منظور ٥/ ١٧٦ (مصر)، \"المعجم الوسيط\" ٢/ ٨٧٣ (مصر).\n(٦) والأثر: لم أقف عليه.\n(٧) المُرَاءاة: أي أراه أنَّه متصف بالخير والصلاح على خلاف ما هو عليه.\n\"المعجم الوسيط\" ١/ ٣٢٠، والأثر ذكره السلمي في \"حقائق التفسير\" ٥٢١/ ب المخطوط، بمعناه.\n(٨) الأثر لم أقف عليه، والجنان: الأمر الخفي. \"لسان العرب\" لابن منظور ١٣/ ٩٤ (جنن).","vol":"21","page":239},{"text":"وقيل: الظاهرة تلاوة القرآن والباطنة معرفته.\nوقيل: الظاهرة ضياء النهار للتصرف والمعاش، والباطنة ظلمة الليل للسكون والقرار.\nوقيل: الظاهرة النطق، والباطنة العقل.\nوقيل: الظاهرة نِعَمه عليك بعدما خرجت من بطن أمك، والباطنة: نعمه عليك وأنت في بطن أمك.\nوقيل: الظاهرة الشهادة الناطقة، والباطنة السعادة السابقة.\nوقيل: الظاهرة ألوان العطايا، والباطنة غفران الخطايا.\nوقيل: الظاهرة وضع الوزر ورفع الذكر، والباطنة شرح الصدر.\nوقيل: الظاهرة فتح المسالك، والباطنة نزع الممالك ممن خالفك.\nوقيل: الظاهرة المال والأولاد، والباطنة الهدى والإرشاد.\nوقيل: الظاهرة القول السديد والباطنة التأييد والتسديد (١).\nوقيل: الظاهرة ما يكفر الله تعالى به (٢) من الخطايا من الرزايا والبلايا، والباطنة ما يعفو (٣) الله عنه ولا يؤاخذه به في الدنيا والعقبى (٤).\n_________\n(١) لم أقف على هذِه الأقوال.\n(٢) ساقطة من (س)، (ح).\n(٣) في (س): يغفر.\n(٤) لم أقف عليه.","vol":"21","page":240},{"text":"وقيل: الظاهرة ما بينك وبين خلقه من الأنساب والأصهار، والباطنة ما بينك وبينه من القرب والإسرار (١) والمناجاة بالأسحار (٢).\nوقيل: الظاهرة العلو بيانه قوله: ﴿وَأَنْتُمُ ألْأَعْلَوْنَ﴾ (٣) والباطنة الدنو بيانه قوله: ﴿أُوْلَئِكَ الْمُقَربَوُنَ﴾ (٤).\n﴿وَمِنَ النَّاسِ مَن يُجَدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ﴾ (٥) نزلت في النضر بن الحارث حين زعم أن الملائكة بنات الله تعالى (٦) ﴿وَلَا هُدًى وَلَا\n_________\n(١) في (ح): في الإسرار.\n(٢) لم أقف عليه.\n(٣) آل عمران: ١٣٩\n(٤) الواقعة: ١١، والأثر لم أقف عليه، وقد قال أبو حيان في \"البحر المحيط\" ٧/ ١٨٥: إن الظاهرة مما يدرك بالمشاهدة، والباطنة: ما لا يعلم إلَّا بدليل، أو لا يعلم أصلًا فكم من نعمة في بدن الإنسان لا يعلمها ولا يهتدي إلى العلم بها. ومعنى الآية: كما قال محمد الأمين العلوي في \"حدائق الروح والريحان\" ٢٢/ ٢٥٨: أي ألم تروا أيها الناس، أن الله هو الَّذي سخر لكم ما في السماوات من شمس وقمر ونجوم، تستضيئون بها ليلًا ونهارًا ... وأتم عليكم نعمه محسوسة وغير محسوسة، والله أعلم.\n(٥) والجِدَالُ المُفاوَضةُ على سبيل المنازعة والمغالبة، وأصله من جدلت الحبل، أي: أحكمتُ فتله. \"لسان العرب\" لابن منظور ١١/ ١٠٥ (جدل)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٨٩).\n(٦) أخرجه الطبري في \"جامع البيان\" ١٧/ ١١٥، عن ابن جريج من طريق الحسين بن بشر فيما حدثه حجاج بن محمد، عن ابن جريج\nانظر: \"معالم التنزيل\" للبغوي (٢٩١)، \"المحرر الوجيز\" لابن عطية ٤/ ٣٥٢، وزاد في نسبته السيوطي في \"الدر المنثور\" لابن المنذر كما في سورة الحج.","vol":"21","page":241},{"text":"كِتَابٍ مُنِيرٍ﴾.\n\n<span data-type=\"title\" id=toc-3883>٢١ </span>- قوله -﷿-: ﴿وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا﴾\nقال الله تعالى: ﴿أَوَلَوْ كَانَ﴾.\nقال الأخفش: لفظه استفهام ومعناه تقرير (١). وقال أبو عبيدة: لو هاهنا متروك الحديث مجازه ألو كان ﴿الشَّيْطَانُ يَدْعُوهُمْ إِلَى عَذَابِ السَّعِيرِ﴾\nأي: موجباته فيتبعونه (٢).\n\n<span data-type=\"title\" id=toc-3884>٢٢ </span>- قوله تعالى: ﴿وَمَنْ يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ﴾ (٣)\nيعني: يُخْلِص دينه لله ويفوض أمره إليه، وقرأ (٤) السُّلمي (يُسَلِّم) بالتشديد (٥)، وقراءة العامة: بالتخفيف (٦) من الإسلام وهو الاختيار لقوله: ﴿بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ﴾ (٧) وأشباه ذلك.\n_________\n(١) انظر: \"معاني القرآن\" الأخفش (٥٥٩).\n(٢) لم أقف عليه في \"مجاز القرآن\" لأبي عبيدة.\n(٣) ورد في هامش (س) التالي: قرأ علي بن أبي طالب، وأبو عبد الرحمن السلمي وأبو العالية وقتادة (وَمَنْ يُسْلِّمْ) بالتشديد، يقال: أسلِم أمرك إلى الله، والمراد التوكل عليه والتفويض إليه. رموز.\n(٤) في (ح) بزيادة: أبو عبد الرحمن.\n(٥) القراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١٧)، \"البحر المحيط\" لأبي حيان ٧/ ١٩٠، \"إتحاف فضلاء البشر\" للدمياطي (٣٥٠)، \"معجم القراءات\" للخطيب ٧/ ٢٠١.\n(٦) (يُسْلِمْ) مضارع (أسْلَمَ).\nانظر: \"معجم القراءات\" للخطيب ٧/ ٢٠١.\n(٧) البقرة: ١١٢.","vol":"21","page":242},{"text":"﴿وَهُوَ مُحْسِنٌ﴾ أي: في عمله ﴿فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى﴾ أي: أعتصم بالطرف الأوثق (١) الَّذي لا يخاف انقطاعه (٢)، قال ابن عباس: هي لا إله إلَّا الله (٣).\n﴿وَإِلَى اللَّهِ عَاقِبَةُ الْأُمُورِ﴾ (يعني: مرجعها) (٤).\n\n<span data-type=\"title\" id=toc-3885>٢٣ </span>- ﴿وَمَنْ كَفَرَ فَلَا يَحْزُنْكَ كُفْرُهُ إِلَيْنَا مَرْجِعُهُمْ فَنُنَبِّئُهُمْ بِمَا عَمِلُوا إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ (٢٣)﴾\n\n<span data-type=\"title\" id=toc-3886>٢٤ </span>- ﴿نُمَتِّعُهُمْ﴾ أي: نعمرهم ونمهلهم ﴿قَلِيلًا ثُمَّ نَضْطَرُّهُمْ﴾\nأي: نلجئهم، ونردهم ﴿إِلَى عَذَابٍ غَلِيظٍ﴾.\n\n<span data-type=\"title\" id=toc-3887>٢٥ </span>- ﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ (٢٥)﴾.\n\n<span data-type=\"title\" id=toc-3888>٢٦ </span>- ﴿لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ إِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ (٢٦)﴾.\n_________\n(١) ورد في هامش (س) ما يلي: الوثقى من باب التمثيل مثلت حال المتوكل بحال من أراد أن يتدلى من شاهق فاحتاط لنفسه بأن استمسك بأوثق عروة من حبل متين مأمون انقطاعه. كشاف. انظر: \"الكشاف\" للزمخشري ٣/ ٢٣٦.\n(٢) ذكره الطبري في \"جامع البيان\" ٢١/ ٧٩، والبغوي في \"معالم التنزيل\" ٦/ ٢٩١.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢١/ ٧٩ عن ابن عباس ورجاله ثقات ما عدا جعفر بن أبي المغيرة فهو صدوق يهم، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٧٤، وزاد في نسبته السيوطي في \"الدر المنثور\" لابن المنذر ١/ ٣٣٠.\n(٤) في (س): قوله - ﷿ -.","vol":"21","page":243},{"text":"<span data-type=\"title\" id=toc-3889>٢٧ </span>- قوله - ﷿ -: ﴿وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ﴾ الآية\nقال المفسرون: سألت اليهودُ رسول الله - ﷺ - عن الروح فأنزل الله تعالى بمكة (١) ﴿وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي﴾ (٢) الآية، فلما هاجر رسول الله - ﷺ - إلى المدينة أتاه أحبار اليهود فقالوا: يا محمد بلغنا عنك أنك تقول: ﴿وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا﴾، أفعنيتنا أم قومك؟ فقال النبي - ﷺ -: \"كُلًّا قد عَنَيْتُ\"، قالوا: ألستَ تتْلُوا فيما أتاك (٣): قد أوتينا التوراة وفيها علم كل شيء؟ فقال الرسول - ﷺ -: \"هي في علم الله قليل وقد آتاكم (٤) ما إن عملتم به انتفعتم\" قالوا: يا محمد كيف تزعم هذا وأنت تقول: ﴿وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا﴾ (٥) فكيف يجتمع هذا علم قليل وخير كثير؟ فأنزل الله تعالى: ﴿وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ﴾ أي: بُرّيَتْ أقلامًا (٦).\n_________\n(١) ساقطة من (ح).\n(٢) الإسراء: ٨٥.\n(٣) في (ح): جاءك أنك، وفي (س): جاءنا أنا.\n(٤) في (س)، (ح) بزيادة لفظ الجلالة: الله.\n(٥) البقرة: ٢٦٩.\n(٦) أخرجه الطبري في \"جامع البيان\" ١٥/ ١٥٧، ٢١/ ٨١ عن ابن عباس، وبنحوه عن عكرمة مرسلًا، وعن عطاء بن يسار، وهو مرسلٌ أيضًا، وذكره الواحدي في \"أسباب النزول\" (٣٥٨) بدون إسناد، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٧٨ بنحوه من رواية ابن إسحاق عن محمد بن أبي محمد، عن سعيد بن جبير، عن ابن عباس، ومحمد بن أبي محمد، قال عنه الحافظ ابن حجر في \"تقريب التهذيب\": شيخ لعبد الرزاق مجهول، وابن عطية ذكره في \"المحرر =","vol":"21","page":244},{"text":"﴿وَالَبَحْرُ﴾ قرأ (١) بالنصب ابن أبي إسحاق وأبو عمرو ويعقوب، وغيرهم بالرفع (٢) وحجتهم: قراءة عبد الله: (وبَحْرٌ يُمِدُّهُ) (٣) يزيده\n_________\n= الوجيز\" ٤/ ٣٥٣ - ٣٥٤، وأكد ابن عطية أن الآية مدنية على خلاف ما ذكره ابن كثير من المشهور أنها مكية، ولا يكون سبب النزول هو ما في هذا الحديث إلَّا إذا كانت الآية مدنية، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٥٦ إلى ابن إسحاق وابن أبي حاتم عن ابن عباس، وبنحوه عن عكرمة ١١/ ٦٥٨، وعن عطاء أيضًا، وهو ضعيف لجهالة أصحاب ابن إسحاق، وكذلك فإنه مرسل، وقال الألوسي في \"روح المعاني\" ٢١/ ١٠٠: وظاهر هذا أن اليهود قالوا ذلك له ﵊ مشافهة، وهو ظاهر في أن الآية مدنية، وقيل: إنهم أمروا وفد قريش أن يقولوا له - ﷺ - ذلك وهذا القائل يقول: إنها مكية.\n(١) من (س).\n(٢) قال أبو منصور الأزهري: من نصب (البحرَ) عطفه على (ما)، المعنى: ولو أنَّ ما في الأرض ...، ولو أن البحرَ، ومن رفع فقرأ (والبحرُ) جعل الواو واو الحال، كأنه قال: والبحرُ هذِه حاله فيكون ابتداء، وخبره يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ﴾ وهذا وجه حسن.\nوالقراءتان متواترتان دل على ذلك قول الشاطبي ﵀:\nسِوى ابن العَلَا والْبَحْرُ أُخْفِي سُكُونُهُ\nأي: أخبر أن السبعة كلهم إلَّا أبا عمرو قرؤوا (والبحر يمده) برفع الراء كلفظه في البيت، فتعين لأبي عمرو، والقراءة بنصبها.\nانظر: \"السبعة\" لابن مجاهد (٥١٣)، \"معاني القراءات\" للأزهري (٣٧٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٥٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٨٩، \"التيسير\" للداني (١٧٧)، \"الإقناع\" لابن الباذش (٤٤٤)، \"البحر المحيط\" لأبي حيان ٧/ ١٩١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٧، \"إتحاف فضلاء البشر\" للدمياطي (٣٥٠)، \"سراج القارئ\" لابن القاصح (٣٢٢)، \"معجم القراءات\" للخطيب ٧/ ٢٠٤.\n(٣) بالتنكير والرفع، والقراءة شاذة. =","vol":"21","page":245},{"text":"ينصب إليه ﴿مِنْ بَعْدِهِ﴾ أي (١): من خلفه ﴿سَبْعَةُ أَبْحُرٍ مَا نَفِدَتْ كَلِمَاتُ اللَّهِ﴾ (وفي الآية اختصار تقديرها: ولو أن ما في الأرض من شجرة أقلام والبحر يمده من بعده سبعة أبحر، يكتب بها كلام الله ما نفدت كلمات الله) (٢) وهذِه الآية تقتضي أن كلامه تعالى غير مخلوق؛ لأن ما لا نهاية له ولما يتعلق به من معناه فهو غير مخلوق (٣) ﴿إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾ هده الآية على قول عطاء ابن يسار: مدنية، قال: نزلت بعد الهجرة كما حكينا، وعلى قول غيره: مكية، قالوا: إنما أمر اليهود وفد قريش أن يسألوا رسول الله - ﷺ - ويقولوا له ذلك (٤) وهو بعد بمكة (٥)، والله أعلم.\n\n<span data-type=\"title\" id=toc-3890>٢٨ </span>- قوله تعالى: ﴿مَا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَاحِدَةٍ﴾\nيعني: إلَّا (٦) كخلق نفس واحدة (٧) وبعثها لا يتعذر عليه شيء (٨)\n_________\n= انظر: \"المحتسب\" لابن جني ٢/ ٢١٢، \"البحر المحيط\" لأبي حيان ٧/ ١٩١، \"معجم القراءات\" للخطيب ٧/ ٢٠٥.\n(١) ساقطة من (س)، (ح).\n(٢) من (ح).\n(٣) كلام الله -﷿- منزل منه سبحانه غير مخلوق؛ لأن الكلام صفة من صفاته.\nانظر: \"شرح العقيدة الواسطية\" (١٢٢).\n(٤) من (ح).\n(٥) سبق تخريجه.\n(٦) ساقطة من (س).\n(٧) قاله الضحاك كما في \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٧٨.\n(٨) في هامش (س) ورد التالي: أخبرنا المؤيد بن محمد بن علي في كتابه، أخبرنا =","vol":"21","page":246},{"text":"هل كقوله - ﷿ -: ﴿تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ﴾ (١)\nأي: كدوران عين الَّذي يغشى (عليه من الموت) (٢).\n﴿إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-3891>٢٩ </span>- ﴿أَلَمْ تَرَ أَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي إِلَى أَجَلٍ مُسَمًّى وَأَنَّ اللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌ (٢٩)﴾\n\n<span data-type=\"title\" id=toc-3892>٣٠ </span>- [ذَلِكَ﴾ الَّذي ذكرت ﴿بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ﴾ (٣).\n\n<span data-type=\"title\" id=toc-3893>٣١ </span>- ﴿أَلَمْ تَرَ أَنَّ الْفُلْكَ تَجْرِي فِي الْبَحْرِ بِنِعْمَتِ اللَّهِ﴾\nبرحمة الله ﴿لِيُرِيَكُمْ مِنْ آيَاتِهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ﴾\n_________\n= عبد الجبار بن محمد بن أحمد الخُواري، أخبرنا علي بن أحمد النيسابوري، أخبرنا أبو نصر المهرجاني، أخبرنا عبيد الله بن محمد الزاهد، أخبرنا عبد الله بن محمد بن عبد العزيز، حدثنا أبو الربيع الزهراني، حدثنا حماد بن زيد، عن أيوب، عن أبي مليكة قال: لما كان فتح مكة هرب عكرمة بن أبي جعل فركب البحر فخب بهم البحر، فجعل الصراري ومن في السفينة يدعون الله ويستغيثون به، فقال: ما هذا؟ قيل: هذا مكان لا ينفع فيه إلَّا الله، فقال عكرمة: وهذا إله محمد الَّذي يدعونا إليه ارجعوا بنا فرجع فأسلم - ﵁ -. رموز.\n(١) الأحزاب: ١٩.\n(٢) ساقط من (ح).\n(٣) في هامش (س) ورد التالي: من دونه الآلهة إله باطل لا يقدرون على شيء من ذلك يعني: لا ينفعكم عبادة، قرأ حمزة والكسائي وأبو عمرو وعاصم في رواية حفص (وإنما يدعون) بالياء على معنى الخبر عنهم، والباقون بالتاء على معنى المخاطبة لهم. أبو الليث. انظر: \"تفسير السمرقندي\" ٣/ ٢٧.","vol":"21","page":247},{"text":"يعني (١): على نعمه.\nقال أهل المعاني: أراد لكل مؤمن، لأن الصبر والشكر من أفضل خصال المؤمنين (٢).\n\n<span data-type=\"title\" id=toc-3894>٣٢ </span>قوله - ﷿ - ﴿وَإِذَا غَشِيَهُمْ مَوْجٌ كَالظُّلَلِ﴾ (٣).\nقال مقاتل: كالجبال (٤)، وقال الكلبي: كالسحاب (٥) والظلل: جمع ظُلّة، شبه الموج بها في كثرتها وارتفاعها (٦) كقول النابغة الجعدي في صفة بحر:\n_________\n(١) ساقطة من (س)، (ح).\n(٢) ذكر هذا المعنى الزجاج في \"معاني القرآن\" ٤/ ٢٠١ رواه عن قتادة، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٧٩.\n(٣) ورد في هامش (س) التالي: وقرأ محمد بن الحنفية (كالظلال)، ومنه قول النابغة يصف البحر (يماشيهن أخضر ذو) ووصف تعالى هذِه الآية حالة البشر الذين لا يعتبرون حق العبرة، والمقصود بالآية تبيين آية تشهد العقول بأن الأصنام والأوثان لا شركة فيها -طاقة- ولا مدخل. ابن عطية.\nانظر: \"المحرر الوجيز\" ٤/ ٣٥٥.\n(٤) انظر: \"تفسير مقاتل\" ٣/ ٤٣٩، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٨٥، وأبو حيان في \"البحر المحيط\" ٧/ ١٨٨.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٦/ ٢٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٨٠، وأبو حيان في \"البحر المحيط\" ٧/ ١٨٨.\n(٦) الظُلَّةُ: سحابة تظل.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣١٤)، \"لسان العرب\" لابن منظور ٤/ ١٦٠ (ظلل).","vol":"21","page":248},{"text":"يُماشِيْهنَّ أخضرُ ذو ظِلالِ ... على حافاتهِ فلق الدنان (١)\nوإنما شبه الموج وهو واحد بالظلل وهي جمع؛ لأن الموج يأتي شيئًا بعد شيء ويركب بعضها بعضًا كالظلل (٢)، وقيل: هو بمعنى الجمع، وإنما لم يجمع؛ لأنه مصدر، وأصله من الحركة والازدحام (٣)، ﴿دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ فَمِنْهُمْ مُقْتَصِدٌ﴾ قال ابن عباس: مُوفٍ بما عاهد عليه في البحر (٤).\nوقال (٥) ابن كيسان: مؤمن (٦)، وقال مجاهد: مقتصد في القول مضمر للكفر (٧).\n_________\n(١) البيت للنابغة، وهو في وصف البحر كما في المصنف ومعنى: يُماشيهن: يمتد معهن في سيرهن. ظلال البحر: أمواجه، لأنها حين ترتفع تغطي السفينة ومن فيها كأنها تظلل الجميع. والدنان: جمع دن بالفتح، وهو راقود الخمر الكبير.\nانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١٢٤، \"جامع البيان\" للطبري ٢١/ ٨٥، \"المحرر الوجيز\" لابن عطية ٤/ ٣٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٨٠.\n(٢) انظر: \"جامع البيان\" للطبري ٢١/ ٨٥.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٨٠.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٦/ ٢٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٨٠.\n(٥) من (س).\n(٦) نسبه القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٨٠ للحسن، وزاد عليه: متمسك بالتوحيد والطاعة.\n(٧) انظر: \"تفسير مجاهد\" وذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٩٤، والقرطبي =","vol":"21","page":249},{"text":"قال (١) الكلبي: مقتصد في القول من الكفار؛ لأن بعضهم أشد قولًا وأغلى في الافتراء من بعض (٢).\nوقال (٣) ابن قلدت المقتصد الَّذي (٤) على صلاح من الأمر (٥) ﴿وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا كُلُّ خَتَّارٍ﴾ (٦) أي: غدار (٧) ﴿كَفُورٍ﴾ أي: جحود، والختر أسوأ الغدر، وقال عمرو بن معدي كرب:\nوإنك لو رأيت أبا عمير ... ملأت يديك من غدر وختر (٨)\n* * *\n_________\n= في \"الجامع لأحكام القرآن\" ١٤/ ٨٠، وأبو حيان في \"البحر المحيط\" ٧/ ١٨٨ بلفظ: مقتصد على كفره.\n(١) من (س).\n(٢) ذكره عنه البغوي في \"معالم التنزيل\" ٦/ ٢٩٤.\n(٣) من (س).\n(٤) في (س) بزيادة: هو.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢١/ ٨٥ عن ابن زيد.\n(٦) الختر: شبيه بالغدر والخديعة، وهو أسوأ الغدر وأقبحه. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (١٤٢)، \"لسان العرب\" لابن منظور ٤/ ٢٢٩ (ختر).\n(٧) أخرجه الطبري في \"جامع البيان\" ٢١/ ٨٥، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٨١، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٦٥ للفريابي وابن أبي شيبة وابن المنذر وابن أبي حاتم.\n(٨) انظر: \"ديوانه\" (١٠٥)، وذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ١٢٩، \"الأغاني\" للأصفهاني ١٥/ ٢٠٣، والطبري في \"جامع البيان\" ٢١/ ٨٥، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٥٦، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٨١.","vol":"21","page":250},{"text":"<span data-type=\"title\" id=toc-3895>٣٣ </span>- قوله تعالى: ﴿يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَا يَجْزِي﴾\nأي: لا يقضي ولا يُغْنِي ولا يكفي ﴿وَالِدٌ عَنْ وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَنْ وَالِدِهِ شَيْئًا إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ﴾ قراءة العامة (١): بفتح الغين هاهنا وفي سورة الملائكة (٢) والحديد (٣).\nوقالوا (٤): هو الشيطان (٥)، وقال سعيد بن جبير: هو أن يعمل\n_________\n(١) وهم جميع القراء، والقراءة متواترة.\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ١٨٩، \"معجم القراءات\" للخطيب ٧/ ٢١٢.\n(٢) وهي سورة فاطر ﴿وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ﴾ [٥].\n(٣) قوله تعالى: ﴿وَغَرَّكُّمْ بِاللَّهِ الْغَرُوُر﴾ [الحديد: ١٤].\n(٤) في (ح): وقال، والذين قالوا بهذا هم مجاهد وابن عباس والضحاك وقتادة وعكرمة.\n(٥) ذكره عنهم جميعًا: الألوسي في \"روح المعاني\" ٢١/ ١٠٨، وقاله مجاهد؛ كما أخرجه في \"تفسيره\" ٢/ ٥٠٦، والطبري أخرجه أيضًا في \"جامع البيان\" ٢١/ ٨٧، وذكره عنه ابن عطية في \"المحرر الوجيز\" ٤/ ٣٥٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٨١، وأبو حيان في \"البحر المحيط\" ٧/ ١٨٩، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٨١، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٦١ لابن المنذر وابن أبي شيبة والفريابي وعبد بن حميد وابن أبي حاتم.\nوقاله الضحاك، أخرجه عنه الطبري في \"جامع البيان\" ٢١/ ٨٧، وذكره عنه ابن عطية في \"المحرر الوجيز\" ٤/ ٣٥٦، وأبو حيان في \"البحر المحيط\" ٧/ ١٨٩، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٨١.\nوقاله قتادة، أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٣/ ١٣٤، والطبري في =","vol":"21","page":251},{"text":"بالمعصية ويتمنى المغفرة (١) وقرأ سماك بن حرب: بضم الغين (٢) ومعناه لا تغتروا (٣).\n\n<span data-type=\"title\" id=toc-3896>٣٤ </span>- قوله -﷿ -: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ و﴾\nنزلت في الوارث بن عمرو بن حارثة بن محارب بن حفصة (٤) من\n_________\n= \"جامع البيان\" ٢١/ ٨٧، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٨١، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٦١ لعبد بن حميد.\nوقاله عكرمة، أخرجه عنه عبد بن حميد كما في \"الدر المنثور\" ١١/ ٦٦١.\nوقاله ابن عباس، أخرجه عنه ابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" ١١/ ٦٦١.\n(١) أخرجه عنه الطبري في \"جامع البيان\" ٢١/ ٨٧، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٩٤، وذكره الزمخشري في \"الكشاف\" ٣/ ٢٣٨ بلفظ: \"الغرة بالله أن يتمادى الرجل بالمعصية، ويتمنى على الله المغفرة\"، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٥٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٨١، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٦٢ لعبد بن حميد.\n(٢) (الغُرُور)، والقراءة شاذة، قرأ بها مع سماك أبو حيوة وابن السميفع.\n\"المحتسب\" لابن جني ٢/ ٢٥١، \"البحر المحيط\" لأبي حيان ٧/ ١٨٩، \"معجم القراءات\" للخطيب ٧/ ٢١٢.\nوذكر بعدها في نسخة (س) في الهامش: بضم الغين، قال الكلبي: هو غرور الدنيا بخدعها الباطلة، وقيل: غرور الدنيا بشهواتها الموبقة. منتهى.\n(٣) قال أبو حيان في \"البحر المحيط\" ٧/ ١٧٩: وفسَّره ابن مجاهد والضحاك بالشيطان، ويمكن حمل قراءة الضم عليه، وجعل الشيطان نفس الغرور مبالغة، وقال الأزهري في \"معاني القراءات\" (٢١٥): الغُروُر: الاغترار، أي: لا يغرنكم بالله اغتراركم وتمادي السلامة بكم.\n(٤) لم أقف له على ترجمة.","vol":"21","page":252},{"text":"أهل البادية أتى النبي - ﷺ - فسأله عن الساعة ووقتها، وقال: إن أرضنا أجدبت فمتى ينزل الغيث؟ وتركت امرأتي حبلى فمتى تلد؟ وقد علمت أين ولدت فبأي أرض أموت؟ وقد علمت ما عملت فماذا أنا عاملٌ غدًا؟ (١) فأنزل الله تعالى هذِه الآية (٢).\n[٢٢٢٨] أخبرنا أبو سعيد (٣) بن حمدون (٤)، أنا أحمد بن محمد ابن الحسن (٥)، نا محمد بن يحيى (٦)، نا يعقوب بن إبراهيم بن سعد (٧)، نا أبي (٨)،\n_________\n(١) من (س).\n(٢) أخرجه الطبري في \"جامع البيان\" ٢١/ ٨٧ - ٨٨ من طريق ابن أبي نجيح عن مجاهد، وفيه أبو الورقاء بن عمر اليشكري فيه لين كما في \"تقريب التهذيب\" لابن حجر، وذكره البغوي في \"معالم التنزيل\" ٦/ ٢٩٤ - ٢٩٥ جميعهم عن مجاهد، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٨٣ لمقاتل، وذكره باسم (الوارث) كالمصنف، وذكره البغوي في \"معالم التنزيل\" باسم (الحارث)، وكذا الواحدي في \"أسباب النزول\" ٣٥٨ - ٣٥٩، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٦٣ للفريابي وابن أبي حاتم عن مجاهد مثله، وأخرج ابن المنذر عن عكرمة مثله، وذكره العيني في \"عمدة القاري\" ٢٥/ ٨٦ بصيغة التمريض، وذكره الزمخشري في \"الكشاف\" ٣/ ٢٣٨، وأبو حيان في \"البحر المحيط\" ٧/ ١٨٩، والألوسي في \"روح المعاني\" ٢١/ ١٠٩.\n(٣) من (ح).\n(٤) لم يذكر بجرح أو تعديل.\n(٥) ابن الشرقي، ثقة مأمون.\n(٦) الذهلي، ثقة، حافظ جليل.\n(٧) أبو يوسف المدني، ثقة، فاضل.\n(٨) أبو إسحاق المدني، ثقة، حجة.","vol":"21","page":253},{"text":"عن ابن شهاب (١)، عن سالم بن عبد الله (٢)، عن عبد الله بن عمر، عن رسول الله - ﷺ - قال: \"مفاتح الغيب خمسة ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ الآية\" (٣).\nوروى يونس بن عبيد، عن عمرو بن سعيد، أن رجلًا أتى النبي - ﷺ - فقال: يا رسول الله هل من العلم علمٌ لم تُؤْتَه؟ قال: \"لقد أوتيت علمًا كثيرًا أو علمًا حسنًا\" ثم تلا رسول الله - ﷺ - ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ إلى قوله: ﴿خَبِيُرٌ﴾ فقال: \"هؤلاء خمسة لا يعلمهن إلَّا الله ﵎\" (٤).\n[٢٢٢٩] أخبرنا أبو زكريا يحيى بن إسماعيل الحربي (٥)، نا أبو حامد أحمد بن حمدون بن عمارة الأعمشي (٦)، نا علي بن خشرم (٧)، نا الفضل بن موسى (٨)، عن رجلٍ سماه قال: بلغ ابن\n_________\n(١) الزهري الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٢) القرشي، العدوي، أحد الفقهاء السبعة، ثبت، عابد، فاضل.\n(٣) [٢٢٢٨] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه البخاري، كتاب التفسير، باب قول الله: ﴿اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنْثَى وَمَا تَغِيضُ الْأَرْحَامُ﴾ (٤٦٩٧).\n(٤) أخرجه الطبري في \"جامع البيان\" ٢١/ ٨٨ - ٨٩ بإسناد صحيح.\n(٥) عالم متفنن، من أهل الصدق والأمانة.\n(٦) إمام حافظ ثبت مصنف.\n(٧) أبو الحسن المروزي، ثقة.\n(٨) ثقة ثبت، ربما أغرب.","vol":"21","page":254},{"text":"عباس أن يهوديًّا خرج بالمدينة يحسب حساب النجوم فأتاه فسأله: إن شئت أنبأتك عن نفسك وعن ولدك فقال: إنك ترجع إلى منزلك وتلقى (ابنًا لك) (١) بات محمومًا ولا يمكث عشرة أيام حتَّى يموت الصبي، وأنت لا تخرج من الدنيا حتَّى تعمى. فقال ابن عباس: وأنت يا يهودي، قال: لا يحول عليَّ الحول حتَّى أموت. قال: فأين موتك يا يهوديَّ؟ قال: ما أدري، قال ابن عباس: صدق الله ﴿وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ﴾ قال: فرجع ابن عباس فلقي ابنا له محمومًا فما بلغ عشرًا حتَّى مات الصبي، وسأل عن اليهودي قبل الحول فقالوا: مات. وما خرج ابن عباس من الدنيا حتَّى ذهب بصره، قال عليّ (٢): هذا أعجب حديث (٣).\nفذلك قوله تعالى: (﴿وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ﴾) (٤) كان حقه (بِأَيَّة أَرْضٍ)، وبه قرأ أُبيّ بن كعب (٥) إلَّا أن من ذكر قال: لأن الأرض ليس فيها من\n_________\n(١) ساقط من (ح).\n(٢) يقصد به راوي الحديث (علي بن خشرم).\n(٣) [٢٢٢٩] الحكم على الإسناد:\nإسناده ضعيف لجهالة شيخ الفضل بن موسى.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٨٢.\n(٤) ساقط من (س)، (ح).\n(٥) وموسى الأسواري، وابن أبي عبلة وابن مسعود، والقراءة شاذة، وذكرها ابن خالويه في \"مختصر في شواذ القرآن\" بالتاء المبسوطة (بأيت).","vol":"21","page":255},{"text":"علامات التأنيث شيء (١). وقيل: أراد بالأرض المكان فلذلك ذكر (٢) واحتج بقول الشَّاعر (٣):\nفلا مزنة ودقت ودقها ... ولا أرض أبقل إبقالها (٤)\n﴿إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ﴾.\n* * *\n_________\n= انظر: \"مختصر فِي شواذ القرآن\" لابن خالويه (١١٨)، \"البحر المحيط\" لأبي حيان ٧/ ١٩٤، \"معجم القراءات\" للخطيب ٧/ ٢١٣.\n(١) ذكره الفراء فِي \"معاني القرآن\" ٢/ ٣٣٠.\n(٢) ذكره القرطبي فِي \"الجامع لأحكام القرآن\" ١٤/ ٨٣.\n(٣) عامر بن جوين الطَّائيّ.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٨٣.","vol":"21","page":256},{"text":"<span data-type=\"title\" id=toc-3897>٣٢ - سُورَة السجدة</span>","vol":"21","page":257},{"text":"سورة السجدة (١)\nمكية (٢) وهي أَلْف وخمس مائة وثمانية عشر حرفًا، وثلاث مائة وثمانون كلمة، وثلاثون آية (٣).\n_________\n(١) وتسمى سورة (المضاجع) لوقوع لفظ (المضاجع) فِي السورة الآية (١٦)، وتسمى (المنجية) (وسورة سجدة لقمان)، وآلم تنزيل السجدة. كما فِي \"الإتقان\" للسيوطي ٢/ ٣٦٠، \"التحرير والتنوير\" للطاهر بن عاشور ١/ ٣٢٩١.\n(٢) قاله ابن عباس، وعبد الله بن الزُّبير: ابن عباس: أخرجه عنه ابن الضُّرَيس فِي \"فضائل القرآن\" (١٧)، وابن مردويه، والبيهقي فِي \"دلائل النبوة\" ٧/ ١٤٣، عن ابن عباس: أنها نزلت بمكة، وعزاه السيوطي فِي \"الدر المنثور\" لهم جميعًا ١١/ ٦٦٩، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٨٤، \"البحر المحيط\" لأبي حيان ٧/ ١٩١، \"فتح القدير\" للشوكاني ٤/ ٣٠٥، \"روح المعاني\" للألوسي ٢١/ ١١٥، وجاء فِي رواية أخرى عن ابن عباس استثناء كما أخرج النحاس فِي \"ناسخه\" ٢/ ٥٨٠ عنه - ﵁ - أنَّه قال: نزلت سورة السجدة بمكة، سوى ثلاث آيات ﴿أَفَمَنْ كَانَ﴾ -[السجدة: ١٨]- إِلَى تمام الآيات الثلاث، وقاله أيضًا الكلبي ومقاتل ومجاهد، وقال غيرهم: إلَّا خمس آيات من قوله تعالى: ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ إِلَى قوله ﴿الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ﴾ من الآية: ١٦ - ٢٠.\nانظر: \"معالم التنزيل\" للبغوي ٦/ ٢٩٩، \"المحرر الوجيز\" لابن عطية ٤/ ٣٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٨٤.\nعبد الله بن الزُّبير:\nأخرج ابن مردويه عنه مثله، كما ذكره السيوطي فِي \"الدر المنثور\" ١١/ ٦٦٩، وانظر: \"فتح القدير\" للشوكاني ٤/ ٣٠٥، \"روح المعاني\" للألوسي ٢١/ ١١٥.\n(٣) وقيل: (٢٩) آية فِي البَصْرِيّ، وثلاثون فِي الباقية.\nوانظر: \"جمال القراء\" للسخاوي ١/ ٢١٢، \"المحرر الوجيز\" لابن عطية =","vol":"21","page":259},{"text":"[٢٢٣٠] (أخبرنا الأستاذ الإِمام أبو إسحاق الثعلبي ﵀ (١) أخبرنا أبو عمرو أَحْمد بن أبي الفراتي (٢)، نا عمران بن موسى (٣)، نا مكّيّ بن عبدان (٤)، نا سليمان بن داود (٥)، نا أَحْمد بن نصر (٦)، نا أبو معاذ (٧)، عن أبي عصمة نوح بن أبي مريم (٨)، عن زيد العمي (٩)، عن أبي نضرة (١٠)، عن ابن عباس، عن أبي بن كعب، أن النَّبِيّ - ﷺ - قال: \"من قرأ سورة الم تنزيل أعطي من الأجر كأنما أحيا ليلة القدر\". (١١)\n_________\n= ٤/ ٣٥٧، \"روح المعاني\" للألوسي ٢١/ ١١٥، وورد بعدها فِي هامش (س) التالي: قال ابن عباس وعطاء إلَّا ثلاث آيات منها نزلت فِي المدينة فِي على - ﵁ -، والوليد بن عقبة، وكان بينهما كلام، فقال الوليد لعليّ: أنا أبسط منك لسانًا وأحد منك سنانًا، وأرزق للكتيبة، فقال له عليّ: اسكت فإنك فاسق، فأنزل الله فيهما ﴿أَفَمَنْ كَانَ﴾ إِلَى آخر الآيات الثلاث. عبد الآي.\n(١) من (ح).\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو موسى الفرغاني، لم يذكر بجرح أو تعديل.\n(٤) المحدث الثقة المتقن.\n(٥) لم يتبين لي من هو.\n(٦) لم أجده.\n(٧) الفضل بن خالد، ذكره ابن حبان فِي \"الثِّقات\".\n(٨) كذبوه فِي الحديث، وقال ابن المبارك: كان يضع.\n(٩) زيد بن الحواري، أبو الحواري العمي البَصْرِيّ، ضعيف.\n(١٠) المنذر بن مالك بن قطعة، العبدي، ثِقَة.\n(١١) [٢٢٣٠] الحكم على الإسناد:\nفيه أبو عصمة كذبوه، وفيه من لم يذكر بجرح أو تعديل، ومن لم أجده. =","vol":"21","page":260},{"text":"[٢٢٣١] وأخبرنا أبو الحسن بن أبي الفضل القهندزي (١) بها، نا حمزة بن محمَّد بن العباس (٢) ببغداد، نا عبد الله بن روح (٣)، نا شبابة ابن سوار (٤)، نا المغيرة بن مسلم (٥)، عن أبي (٦) الزبير (٧)، عن جابر، عن رسول الله - ﷺ -: أنَّه كان لا ينام حتَّى يقرأ: ﴿الم (١) تَنْزِيلُ﴾ السجدة و﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ﴾ (٨) ويقول: \"هما تفضلان كل سورة فِي القرآن بسبعين حسنة، ومن قرأهما كتبت له سبعون حسنة ومُحِيَ عنه سبعون سيئة، ورُفع له سبعون درجة\". (٩)\n_________\n= التخريج:\nسبق أنَّه من الأحاديث الموضوعة فِي فضائل السور.\n(١) أَحْمد بن محمَّد أبي الفضل بن يوسف، من أعيان المعدلين.\n(٢) حمزة بن محمَّد بن العباس بن الفضل، أبو أَحْمد الدهقان سمع العباس بن محمَّد الدُّوريّ، ومحمَّد بن منده الأَصْبهانِيّ، وعبد الله بن روح المدائنيّ روى عنه: الدارقطني، وأبو الحسن بن رزقويه، وابن الفضل القطَّان.\nقال الخَطيب: وكان ثِقَة، تُوفِّي سنة (٣٤٧ هـ).\nينظر: \"تاريخ بغداد\" ٨/ ١٨٣.\n(٣) عبد الله بن روح بن عبد الله بن زيد المدائنيّ، ثِقَة.\n(٤) شبابة بن سوار الفزاري، ثِقَة حافظ، رمي بالإرجاء.\n(٥) المغيرة بن مسلم القسملي، صدوق، من السادسة.\n(٦) من (س)، (ح).\n(٧) محمَّد بن مسلم بن تدرس القُرشيّ، صدوق، إلَّا أنَّه يدلس.\n(٨) الملك: ١.\n(٩) [٢٢٣١] الحكم على الإسناد:\nوالحديث حسن بطرقه فقد ذكر الترمذي أن أَبا الزُّبير ذكر الواسطة بينه وبين جابر وهو صفوان بن أمية، وهو ثِقَة، انظر: \"تحفة الأحوذي\" ٨/ ٢٠١. =","vol":"21","page":261},{"text":"قوله تعالى:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-3898>١ </span>- ﴿الم (١)﴾.\n\n<span data-type=\"title\" id=toc-3899>٢ </span>- ﴿تَنْزِيلُ الْكِتَابِ لَا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ (٢)﴾.\n\n<span data-type=\"title\" id=toc-3900>٣ </span>- ﴿أَمْ يَقُولُونَ افْتَرَاهُ﴾\n(أي: بل يقولون، وقيل: الميم صلة، أي: يقولون (١) (استفهام توبيخ، وقيل: هو بمعنى الواو يعني: أيقولون (٢)، وقيل: فيه إضمار مجازه: فهل يؤمنون به ﴿أَمْ يَقُولُونَ افْتَرَاهُ﴾ (٣) (٤) ثم قال: ﴿بَلْ هُوَ الْحَقُّ مِنْ رَبِّكَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ﴾ أي: لم يأتهم ﴿مِنْ نَذِيرٍ مِنْ قَبْلِكَ﴾.\nقال قتادة: كانوا أمةً أمية (٥) لم يأتهم نذير قبل محمَّد - ﷺ - (٦)، قال ابن عباس ومقاتل: ذلك فِي الفترة التي كانت بين عيسى ومحمَّد\n_________\n= التخريج:\nأخرجه الترمذي كتاب فضائل السور، باب ما جاء فِي فضل سورة الملك (٢٨٩٢)، والدارمي فِي \"سننه\" (٣٤٥٥)، عن طاوس من قوله.\n(١) من (س)، (ح).\n(٢) ذكره الطبري فِي \"جامع البيان\" ٢١/ ٩٠.\n(٣) ما بين القوسين ساقط من (ح).\n(٤) افترى: أي: اختلق وكذَّب.\n\"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٣٧٩)، \"لسان العرب\" لابن منظور ١٥/ ١٥٤ (فرى).\n(٥) من (س)، (ح).\n(٦) أخرجه عنه الطبري فِي \"جامع البيان\" ٢١/ ٩٠، وذكره البَغَوِيّ فِي \"معالم التنزيل\" =","vol":"21","page":262},{"text":"عليهما الصلاة والسلام (١).\n﴿لَعَلَّهُمْ يَهْتَدُونَ﴾ (٢).\n\n<span data-type=\"title\" id=toc-3901>٤ </span>- ﴿اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ مَا لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا شَفِيعٍ أَفَلَا تَتَذَكَّرُونَ (٤)﴾.\n\n<span data-type=\"title\" id=toc-3902>٥ </span>- ﴿يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ﴾\nأي: ينزل الوحي مع جبريل ﵇ من السماء إِلَى الأرض ﴿ثُمَّ يَعْرُجُ﴾ يصعد (٣) ﴿إِلَيْهِ﴾ جبريل ﵇ بالأمر فِي يوم واحد من أيام الدنيا (٤) وقدره مسيرة أَلْف سنة ﴿مِمَّا تَعُدُّونَ﴾ خمسمائة نزوله من السماء إِلَى الأرض وخمسمائة صعوده من الأرض إِلَى السماء وما\n_________\n= ٦/ ٢٩٩، والزمخشري فِي \"الكشاف\" ٣/ ٢٤٠، وذكره ابن عطية فِي \"المحرر الوجيز\" ٤/ ٣٥٧ ولم ينسبه، وذكره القرطبي فِي \"الجامع لأحكام القرآن\" ١٤/ ٨٥ جميعهم عن قتادة، وزاد فِي نسبته السيوطي فِي \"الدر المنثور\" ١١/ ٦٧٥ لابن أبي حاتم، وذكره الشوكاني فِي \"فتح القدير\" ٤/ ٣٠٦ ولم ينسبه.\n(١) ذكره عنهما: البَغَوِيّ فِي \"معالم التنزيل\" ٦/ ٢٩٩، والزمخشري فِي \"الكشاف\" ٣/ ٢٤٠، وابن عطية فِي \"المحرر الوجيز\" ٤/ ٣٥٧، والقرطبي فِي \"الجامع لأحكام القرآن\" ١٤/ ٨٥، وأبو حيان فِي \"البحر المحيط\" ٧/ ١٩٢، ولم ينسبه، والشوكاني فِي \"فتح القدير\" ٤/ ٣٠٦.\n(٢) فِي هامش (س) ورد بعدها ما يلي: ﴿لَعَلَّهُمْ يَهْتَدُونَ﴾ بهذا من قول النَّبِيّ -ﷺ-؛ لأنها واجبة من الله تعالى، أو لعل بمعنى الإرادة هنا مجازًا. كواشي.\n(٣) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٣٢٩)، \"لسان العرب\" لابن منظور ٢/ ٣٢١ (عرج).\n(٤) قال تعالى: ﴿فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ﴾، الآية لم ترد فِي كل النسخ، ولعله اقتصر على ذكر معناها فقط، والله أعلم.","vol":"21","page":263},{"text":"بين السماء إِلَى الأرض مسيرة خمسمائة عام، يقول (١): لو ساره أحد (٢) من بني آدَمَ لم يسره إلَّا فِي أَلْف سنة، والملائكة يقطعون هذِه المسافة فِي يوم واحد فعلى هذا التأويل نزلت هذِه الآية فِي وصف مقدار عروج الملائكة من السماء إِلَى الأرض، وأما قوله ﷿ ﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (٤)﴾ (٣) فإنَّه أراد مدة المسافة من الأرض إِلَى سدرة المنتهى التي فيها مقام جبريل ﵇، (يقول: سير (٤) جبريل والملائكة) (٥) الذين معه من أهل مقامه مسيرة خمسين أَلْف سنة فِي يوم واحد من أيام الدنيا وهذا كله معنى (٦) قول مجاهد والضَّحَاك وقتادة (٧).\nوأما معنى (٨) قوله: ﴿إِلَيْهِ﴾ على هذا التأويل فإنَّه أراد (٩) إِلَى\n_________\n(١) ساقطة من (س).\n(٢) فِي (س): واحد.\n(٣) المعارج: ٤.\n(٤) فِي (س): يسير.\n(٥) ساقط من (ح).\n(٦) ساقط من (ح).\n(٧) ذكره مجاهد ٢/ ٥٠١، والبغوي فِي \"معالم التنزيل\" ٦/ ٣٠٠، والزمخشري فِي \"الكشاف\" ٣/ ٢٤١، وابن عطية فِي \"المحرر الوجيز\" ٤/ ٣٥٧، والقرطبي فِي \"الجامع لأحكام القرآن\" ١٤/ ٨٦، وابن كثير فِي \"تفسير القرآن العظيم\" ١١/ ٩١، وقال: وقال مجاهد وقتادة والضَّحَاك: النزول من الملك فِي مسيرة خمسمائة عام، وصعوده فِي مسيرة خمسمائة عام ولكنه يقطعها فِي طرفة عين. .، والشوكاني فِي \"فتح القدير\" ٤/ ٣٠٩.\n(٨) من (ح).\n(٩) فِي (ح): يعني.","vol":"21","page":264},{"text":"مكان الملك الذي أمره الله أن يعرج إليه كقول إبراهيم ﵇ ﴿إِنِّي ذَاهِبٌ إِلَى رَبِّي﴾ (١) وإنما أراد أرض الشَّام، وقال: ﴿وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ﴾ (٢) أي: المدينة ولم يكن الله تعالى بالمدينة ولا بالشَّام (٣).\n[٢٢٣٢] أخبرني ابن فنجويه (٤)، نا هارون بن محمَّد بن هارون (٥)، نا حازم بن يحيى (٦) الحلواني (٧)، نا محمَّد بن المتوكل (٨)،\n_________\n(١) الصافات: ٩٩.\n(٢) النساء: ١٠٠.\n(٣) هذا تأويل للآية وحمل لها على غير معناها الصحيح، وهو نزول الأمر من الله بطريق ملائكته وعروجه إليه مرة أخرى، وفيها إثبات علو الله على خلقه؛ لأن العروج يكون من أسفل إِلَى أعلى وليس العكس، وقد أورد كل من تكلم على صفة العلو هذِه الآية ضمن أدلتهم، وعلق ابن رشد ﵀ عليها وعلى مثيلاتها بقوله: الشرائع كلها مبنية على أن الله فِي السماء، وأن منه تنزل الملائكة بالوحي إِلَى النبيين، وأن من السماء نزلت الكتب، وإليها كان الإسراء بالنبي - ﷺ - حتَّى قرب.\n\"بيان تلبيس الجهمية\" لابن تيمية ١/ ٣٠، وانظر: \"كتاب التوحيد\" لابن خزيمة ١/ ٢٥٧.\n(٤) ثِقَة صدوق، كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) فِي (ح): محمَّد.\n(٧) صدوق.\n(٨) محمَّد بن المتوكل بن عبد الرحمن بن حسان القُرشيّ الهاشمي، أبو عبد الله بن أبي السري العسقلاني.\nروى عن: سفيان بن عيينة، وعبد الله بن نمير، وعبد الرزاق. روى عنه: أبو =","vol":"21","page":265},{"text":"نا عمرو بن أبي سلمة (١)، عن صدقة بن عبد الله (٢)، عن موسى بن عقبة (٣)، عن الأعرج (٤)، عن أبي هريرة، قال: قال رسول الله -ﷺ-: \"أتاني ملك برسالة من الله ﷿ ثم رفع رجله فوضعها فوق السماء والأخرى في الأرض لم يرفعها\" (٥).\nوقال بعضهم: معناه يدبر الأمر من السماء إِلَى الأرض مدة أيام\n_________\n= داود، بقي بن مخلد، أبو حاتم الرَّازيّ قال بن معين: ثقة، وقال أبو حاتم: لين الحديث.\nوقال ابن عدي: كثير الغلط، وذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: صدوق عارف، له أوهام كثيرة، مات سنة (٢٣٨ هـ).\nينظر: \"الجرح والتعديل\" ٨/ ١٠٥، \"الثِّقات\" ٩/ ٨٨، \"تهذيب الكمال\" ٢٦/ ٣٥٥، \"التقريب\" (٦٢٦٣).\n(١) التنيسي، صدوق، له أوهام.\n(٢) السمين، أبو معاوية، الدمشقي، ضعيف.\n(٣) ثقة، فقيه، إمام في المغازي.\n(٤) عبد الرحمن بن هرمز الأعرج، ثقة، ثبت، عالم.\n(٥) [٢٢٣٢] الحكم على الإسناد:\nمداره على صدقة بن عبد الله المعروف بالسمين وهو ضعيف، وذكره الذهبي في \"ميزان الاعتدال\" ٢/ ٣١١، وأورده السيوطي في \"الجامع الصغير\" ورمز له بالضعف، واستدرك عليه المناوي باستدراك لا يعول عليه، وتعقبه فيه الألباني في \"سلسلة الأحاديث الضعيفة\" ٤/ ١٨٤ (١٦٨٨)، \"ضعيف الجامع الصغير\" (٨١).\nالتخريج:\nأخرجه أبو الشيخ في \"العظمة\" ٢/ ٧٣٠ (٧)، وابن عدي في \"الكامل\" ٤/ ٧٥، وذكره الديلمي في \"مسند الفردوس\" ١/ ٤٠٥.","vol":"21","page":266},{"text":"الدنيا، ثم يعرج الأمر والتدبير إليه ويرجع ويعود إليه بعد انقضاء الدنيا وفنائها ﴿فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ﴾ وهو يوم القيامة، وأما قوله: ﴿خَمْسِينَ أَلْفَ سَنَةٍ﴾ فإنَّه أراد على الكافر جعل الله تعالى ذلك اليوم عليه مقدار خمسين أَلْف سنة وعلى المؤمن كقدر صلاة مكتوبة صلاها في دار الدنيا (١)، ويجوز أن يكون ليوم القيامة أول وليس له آخر وفيها أوقات شتى بعضها أَلْف سنة وبعضها خمسين أَلْف سنة، ويجوز أن يكون هذا إخبارًا عن شدته وهوله ومشقته؛ لأن العرب تصف أيام المكروه بالطول وأيام السرور المحبوب بالقصر، وإلى هذا التأويل ذهب جماعة من المفسرين (٢).\nوروى عبد الرزاق (٣)، عن ابن جريج (٤)، قال: أخبرني ابن أبي مليكة (٥) قال: دخلت أنا وعبد الله بن فيروز مولى عثمان ابن عفان على ابن عباس فسأله ابن فيروز عن هذِه الآية، فقال له ابن عباس: من أَنْتَ؟ قال: أنا عبد الله بن فيروز مولى عثمان بن عفان. فقال ابن عباس: أيام سماها الله لا أدري ما هي وأكره أن\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ٧٢، والبغوي في \"معالم التنزيل\" ٦/ ٣٠٠، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٥٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٨٨ مختصرًا، والشوكاني في \"فتح القدير\" ٤/ ٣٠٩ ولم ينسبوه جميعًا.\n(٢) منهم ابن عباس - ﵁كما ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٨٨.\n(٣) عبد الرزاق الصَّنْعانِيّ، ثقة حافظ.\n(٤) عبد الملك بن عبد العزيز بن جريج، ثقة فقيه فاضل.\n(٥) عبد الله بن عبيد الله بن عبد الله بن أبي مُلَيْكَةَ، ثقة، فقيه.","vol":"21","page":267},{"text":"أقول في كتاب الله ما لا أعلم (قال ابن أبي مليكة) (١) فضرب الدهر (٢) حتَّى دخلت على سعيد بن المسيّب فسئل عنها فلم يدر ما يقول، فقلت له: ألا أخبرك ما حضرت من ابن عباس؟ فأخبرته، فقال ابن المسيّب للسائل: هذا ابن عباس قد اتقى أن يقول فيها وهو أعلم مني (٣).\n﴿مِمَّا تَعُدُّونَ﴾.\n\n<span data-type=\"title\" id=toc-3903>٦ </span>- ﴿ذَلِكَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الرَّحِيمُ (٦)﴾.\n\n<span data-type=\"title\" id=toc-3904>٧ </span>- قوله ﷿: ﴿الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ﴾\nقرأ نافع وأهل الكوفة (خَلَقَهُ) بفتح اللام على الفعل، واختاره أبو عبيد وأبو حاتم قالا: لسهولتها في المعنى وهي قراءة سعيد بن المسيّب، وقرأ الآخرون: بسكون اللام (٤)، قال الأخفش: هو على\n_________\n(١) من (ح).\n(٢) أي: طال الزمن، وفي \"لسان العرب\" لابن منظور ١/ ٥٥٠ (ضرب). قال أبو عبيد: ضرب الدهر بيننا، أي: بعّد ما بيننا.\n(٣) الحكم على الإسناد:\nهو صحيح رجاله ثقات.\nالتخريج:\nأخرجه عبد الرزاق في \"الأمالي\" عن الصحابة (١٦٣)، والذهبي في \"سير أعلام النبلاء\" ٩/ ٥٧٦ بسنده عن عبد الرزاق به. وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٧٦٦ للحاكم، وسعيد بن منصور وابن المنذر وابن أبي حاتم وابن الأنباري في \"المصاحف\" عن عبد الله بن أبي مليكة.\nوانظر: \"فتح القدير\" للشوكاني ٤/ ٣١١.\n(٤) ونصبه على المصدر أو على البدل من (كل شيء) بدل اشتمال، أو هو مفعول ثان =","vol":"21","page":268},{"text":"البدل ومجازه (١): الذي أحسن خَلْقَ كل شيء (٢).\nقال ابن عباس: أتقنه وأحكمه (٣)، ثم قال: أمَا إنَّ اسْتَ (٤) القرد ليست بحسنة ولكنه أحكم خلقها (٥).\n_________\n= لـ ﴿أَحْسَنَ﴾ وهو بمعنى (أفهم) فيتعدى إِلَى مفعولين، قال الشاطبي ﵀: خلقه التحريك حصن تطولا حيث أخبر أن المشار إليهم بـ (حصن) وهم الكوفيون ونافع قرءوا ﴿خَلَقَهُ﴾ بتحريك اللام بالفتح فتعين للباقين القراءة بإسكانها، وقال الطبري في \"جامع البيان\" عنهما: وهما قراءتان مشهورتان صحيحتا المعنى.\nانظر: \"معاني القرآن\" للفراء ٢/ ٣٣٠ - ٣٣١، \"معاني القرآن\" للزجاج ٤/ ٢٠٤، \"السبعة\" لابن مجاهد (٥١٦)، \"معاني القراءات\" للأزهري (٣٨٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٩١، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٣٥٤)، \"التيسير\" للداني (١٧٧)، \"الحجة\" لابن زنجلة (٥٦٨)، \"البحر المحيط\" لأبي حيان ٧/ ١٩٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٧، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٨٩، \"معجم القراءات\" للخطيب ٧/ ٢٢٢.\n(١) في (ح): معناه.\n(٢) انظر: \"حدائق الروح والريحان\" لمحمد الأمين العلوي ٢٢/ ٣٥٩، ولم أجده عند الأخفش.\n(٣) ذكره الطبري في \"جامع البيان\" ٢١/ ٩٣، ورجحه، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠١، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٥٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٩٠ ونسبوه لابن عباس.\n(٤) الاست: العجز، ويراد به حلقة الدبر، والأصل: سته، بالتحريك، ويجمع على (أستاهٍ). \"المصباح المنير\" للفيومي (١٠١).\n(٥) أخرجه الطبري في \"جامع البيان\" ٢١/ ٩٣ بسنده عن ابن عباس، وفيه شريك بن عبد الله النَّخَعيّ، قال عنه ابن حجر في \"تقريب التهذيب\": (٢٧٨٧) صدوق =","vol":"21","page":269},{"text":"وقال قتادة: حسنه (١)، وقال مقاتل: علم كيف يخلق كل شيء، من قولك فلان يحسن كذا إذا كان يعلمه (٢).\n﴿وَبَدَأَ خَلْقَ الْإِنْسَانِ﴾ يعني: آدَمَ ﵇ ﴿مِنْ طِينٍ﴾.\n\n<span data-type=\"title\" id=toc-3905>٨ </span>- قوله تعالى: ﴿ثُمَّ جَعَلَ نَسْلَهُ﴾\nذريته (٣) ﴿مِنْ سُلَالَةٍ﴾ نطفة سميت بذلك؛ لأنها تنسل من الإنسان، أي: تخرج، ومنه قيل للولد: سلالة (٤).\n_________\n= يخطئ كثيرًا، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٥٩ عن عكرمة، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٩٠ عن عكرمة، عن ابن عباس، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٧٨ لابن أبي حاتم، وزاد في نسبته الشوكاني في \"فتح القدير\" ٤/ ٣١٢ لابن أبي شيبة، والترمذي في \"نوادر الأصول\"، وابن المنذر.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ١٠٩ عن معمر، عن قتادة بمعناه، وكذا أخرجه الطبري في \"جامع البيان\" ٢١/ ٩٤ عن قتادة بلفظ: حسن على نحو ما خلق، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠١، والزمخشري في \"الكشاف\" ٣/ ٢٤١، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٩٠ جميعهم عنه.\n(٢) \"تفسير مقاتل\" ٣/ ٤٤٩، وذكره عنه البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠١، والزمخشري في \"الكشاف\" ٣/ ٢٤١ بلفظ: علم كيف يخلقه.\n(٣) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٤٩١)، \"لسان العرب\" لابن منظور ١١/ ٦٦٠ (نسل).\n(٤) انظر هذا المعنى في \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٢٣٧)، \"لسان العرب\" لابن منظور ١١/ ٣٣٩ (سلل)، وفي (س) بعدها بزيادة: ﴿مِنْ مَاءٍ مَهِينٍ﴾ أي: ضعيف.","vol":"21","page":270},{"text":"وقال ابن عباس: هي صفو الماء (١) ﴿مِنْ مَاءٍ مَهِينٍ﴾ ضعيف (٢).\n\n<span data-type=\"title\" id=toc-3906>٩ </span>- ﴿ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِنْ رُوحِهِ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَا تَشْكُرُونَ (٩)﴾.\n\n<span data-type=\"title\" id=toc-3907>١٠ </span>- قوله تعالى: ﴿وَقَالُوا﴾ يعني: منكري البعث ﴿أَإِذَا ضَلَلْنَا فِي الْأَرْضِ﴾\nأي: هلكنا (٣)، وبطلنا وصرنا ترابًا، وأصله من قول العرب: ضل الماء في اللبن؛ فإنَّه أراد في اللبن إذا ذهب (٤) ويقال: ضللت (٥) الميت، أي: دفنته، قال الشَّاعر:\nوآب مُضِلُّوهُ بعَيْنٍ جَليَّةٍ ... وغُودِرَ بالجَوْلانِ جَرْمٌ ونَائلُ (٦)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢١/ ٩٥ بسنده من طريق أبي يحيى الأعرج عن ابن عباس، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٨١ لابن أبي شيبة ولابن المنذر.\n(٢) من (ح).\n(٣) قاله مجاهد: انظر \"تفسيره\" ٢/ ٥١٠، وأخرجه عنه الطبري في \"جامع البيان\" ٢١/ ٩٦ بسنده عن مجاهد، وأخرجه الفريابي كما في \"تغليق التعليق\" لابن حجر ٤/ ٢٨٠، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٨١ لابن أبي شيبة وابن المنذر وابن أبي حاتم.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٣٣١، \"معاني القرآن\" للزجاج ٤/ ٢٠٥، وذكره الطبري في \"جامع البيان\" ٢١/ ٩٦، وابن منظور في \"لسان العرب\" ١١/ ٣٩٥.\n(٥) في (ح): أضللت.\n(٦) البيت من قصيدة النابغة الذبياني يرثي النُّعمان بن الحارث بن أبي شمر بن حُجر ابن الحارث بن جبلة الغساني، ويريد بقوله: مضلوه، أي: دفنوه وأخفوه في التُّراب، وهو الشاهد هنا قال تعالى: ﴿وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ =","vol":"21","page":271},{"text":"وقرأ ابن محيصن (١) بكسر اللام: (ضللنا) وهي لغة، وقرأ الحسن والأعمش: (صَلَلْنَا) بالصاد غير معجمة (٢) أي: (أَنَتْنَّا) (٣) وهي قراءة علي - ﵁ -.\n_________\n= جَدِيدٍ﴾، ويروى (مُصَلُّوه) بالصاد المهملة، وهي الرواية المشهورة، والمعنى: الذين صلوا عليه من الرهبان الذين تجمعوا حوله يدعون له؛ لأن النُّعمان بن الحارث كان من الذين تنصروا في الجاهلية، ويُروى بالطاء المهملة وضمير الجمع (مطلوهم) يريد المطلين عليهم في دينهم، يقال: أطل على فلان في دينه إذا كان له عليه فضل، وقوله: بِعَيْنٍ جليةٍ: أي: بخبر صادق أنَّه مات وشاهدوا بأعينهم قوته ودفنه، وفي هذا إشارة إِلَى أن من لم يروا بأعينهم لا يكادون يصدقون خبر موته لجلالة قدره وعظم منزلته بين النَّاس، والجلي: نقيض الخفي، والجلية: الخبر اليقين، والجولان: موضع بالشَّام جنوب دمشق على الحدود الفاصلة بين سوريا وفلسطين، وهو اسم المكان الذي دفن فيه.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٣٩٥ (ضلل)، ١٤/ ١٥٠ (جلى)، \"ديوانه\" (١٢٥)، \"المحرر الوجيز\" لابن عطية ٤/ ٣٦٠، \"الكشاف\" للزمخشري ٣/ ٢٤٢ ذكر الشطر الأول منه، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٩١.\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٣٣١، \"المحتسب\" لابن جني ٢/ ٢١٧، \"مختصر في شواذ القرآن\" لابن خالويه (١١٨)، \"البحر المحيط\" لأبي حيان ٧/ ١٩٥، \"معجم القراءات\" للخطيب ٧/ ٢٢٤.\n(٢) انظر: \"المحتسب\" لابن جني ٢/ ٢١٧، \"مختصر في شواذ القرآن\" لابن خالويه (١١٨)، \"البحر المحيط\" لأبي حيان ٧/ ١٩٥، \"معجم القراءات\" للخطيب ٧/ ٢٢٤.\n(٣) انظر: \"جامع البيان\" للطبري ٢١/ ٩٦، \"معاني القرآن\" للنحاس ٥/ ٣٠٢.","vol":"21","page":272},{"text":"[٢٢٣٣] أخبرنا ابن فنجويه (١)، عن (٢) ابن شنبة (٣)، (قال: أخبرني (٤) أبو حامد المستملي (٥)، عن (٦) محمَّد بن حاتم الزمي (٧)، قال حدثنا أبو عمارة النَّحويّ (٨»، (٩) عن (١٠) المسيّب بن شريك (١١)، عن عبيدة (١٢) الضَّبِّيّ (١٣)، عن رجل، عن علي: أنَّه قرأ: (ءإذا صَللنا) أي: أنَتْنَّا (١٤).\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) في (س): قال حدثنا، وفي (ح): قال نا.\n(٣) عبيد الله بن محمَّد، لم يذكر بجرح أو تعديل.\n(٤) ساقطة من (س).\n(٥) أَحْمد بن جعفر، لم يذكر بجرح أو تعديل.\n(٦) في (س): قال حدثنا.\n(٧) ثقة.\n(٨) لم أجده.\n(٩) ساقط من (ح).\n(١٠) في (س): قال حَدَّثني.\n(١١) متروك.\n(١٢) في (س): عبدة.\n(١٣) عبيدة بن معتب الضَّبِّيّ، ضعيف، تغير بأخره.\n(١٤) [٢٢٣٣] الحكم على الإسناد:\nضعيف جدًا؛ فيه المسيّب متروك وشيخه ضعيف، وفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن عساكر في \"تاريخ دمشق\" ٦/ ١٣١ عن الحسن أن أَبان كان يقرأ كذلك، ذكر الطبري في \"جامع البيان\" ٢١/ ٩٦ أن هذا قول الحسن، وكذلك نسبه ابن الجوزي في \"زاد المسير\" ٦/ ٣٣٥ للحسن وقتادة ومعاذ القارئ، بل ذكر =","vol":"21","page":273},{"text":"قال محمَّد بن حاتم: يقال: صَلَّ اللحمُ وأَصَلَّ إذا أَنْتَنَ (١).\n﴿أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ﴾ قال الله ﴿بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3908>١١ </span>- قوله ﷿: ﴿قُلْ يَتَوَفَّاكُمْ﴾\nبقبض أرواحكم ﴿مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ﴾ قال مجاهد: حويت له الأرض فجعلت له مثل طستٍ (٢) يتناول منها حيث يشاء (٣)، وقال مقاتل والكلبي: بلغنا أن اسم ملك الموت عزرائيل وله أربعة أجنحة جناح له بالمشرق، (وجناح له) (٤) بالمغرب (وجناح له في أقصى العالم من حيث يجيء ريح الصبا (٥)، وجناح من الأفق\n_________\n= قراءة بالضاد المعجمة، والله أعلم.\nوأثر المصنف لم أجده عند غيره.\n(١) صَلَّ: الصَّلَّةُ: في \"لسان العرب\" لابن منظور -١١/ ٣٨٣ - (صلل) قال أبو إسحاق: ... هو ضربين أحدهما: أنتنّا وتغيّرنا وتغيّرت صورنا، من صل اللحم إذا صل إذا أنتن وتغير، والضرب الثاني: صللنا: يبسنا من الصلة وهي الأرض اليابسة.\n(٢) الطست: إناء كبير مستدير من نحاس أو نحوه، يغسل فيه.\n\"لسان العرب\" لابن منظور ٦/ ١٢٣ (طست)، \"المعجم الوسيط\" ٢/ ٥٥٧.\n(٣) أخرجه مجاهد في \"تفسيره\" ٢/ ٢٠٠، والطبري في \"جامع البيان\" ٢١/ ٩٨، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠٢، والزمخشري في \"الكشاف\" ٣/ ٢٤٢، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٩٤ جميعهم عن مجاهد.\n(٤) في (س): والأخرى.\n(٥) الصبا: وهي ريح مهبها من مشرق الشَّمس إذا استوى الليل والنهار.\n\"المعجم الوسيط\" ١/ ٥٠٧ (صبا).","vol":"21","page":274},{"text":"الآخر ورجل له بالمشرق) (١)، والخلق بين رجليه، ورأسه وجسده كما بين السماء والأرض، وجُعلت له الدنيا مثل راحة اليد، صاحبها يأخذ منها ما أحب في غير مشقة ولا عناء، أي: مثل اللبنة بين يديه، فهو يقبض أنفس الخلق في مشارق الأرض ومغاربها، وله أعوان من ملائكة الرحمة وملائكة العذاب (٢).\n[٢٢٣٤] وأخبرني الحسين بن محمَّد بن الحسين (٣)، عن (٤) عبد الله ابن يوسف بن أَحْمد بن مالك (٥)، عن (٦) الخطاب بن أَحْمد بن عيسى (٧)، قال: أخبرني أبو نافع أَحْمد بن كثير (٨)، عن (٩) كثير بن هشام (١٠)،\n_________\n(١) من (س)، وزاد بعدها في (ح): والأخرى بالمغرب.\n(٢) لم يثبت في تسمية ملك الموت بعزرائيل شيء، وقد تتبع ابن حجر في \"الإمتاع بالأربعين المتباينة السماع\" (١٠٨) ذلك وبيّن أنَّه معضل، أو عن وهب بن منبه وهو من الإسرائيليات.\n(٣) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٤) في (س): قال حدثنا، وفي (ح): قال نا.\n(٥) لم أجده.\n(٦) في (س): قال حدثنا، وفي (ح): قال نا.\n(٧) لم أجده.\n(٨) أبو نافع أَحْمد بن كثير، ابن بنت يزيد بن هارون، حدث عن جده يزيد بن هارون، والحارث بن منصور، روى عنه: أَحْمد بن محمَّد بن سهل الآدمي، وعلي بن محمَّد السواق، لم يذكر بجرح أو تعديل. ينظر: \"تاريخ بغداد\" ٤/ ٣٥٦.\n(٩) في (س)، (ح): قال نا.\n(١٠) الكلابي، ثقة.","vol":"21","page":275},{"text":"عن (١) جعفر بن برقان (٢) (٣)، عن (٤) يزيد بن الأصم (٥)، عن ابن عباس، قال: إن خطوة ملك الموت ما بين المشرق والمغرب (٦).\n[٢٢٣٥] وأخبرنا الحسين بن محمَّد (٧)، عن (٨) عبد الله بن يوسف (٩)، عن (١٠) عبد الرَّحِيم بن محمَّد (١١)، عن (١٢) سلمة بن شبيب (١٣)، عن (١٤) الوليد بن سلمة الدِّمشقيّ (١٥)، عن (١٦) ثور بن\n_________\n(١) في (س): قال حدثنا، وفي (ح): قال نا.\n(٢) الكلابي، صدوق يهم في حديث الزهري.\n(٣) بعدها في هامش (س) ورد التالي: ابن برقان بضم الموحدة وسكون الراء بعدها قاف الكلابي، أبو عبيدة الرقي، صدوق، مات سنة خمسين ومائة. \"تقريب\".\n(٤) في (س): قال حدثنا، وفي (ح): قال نا.\n(٥) يزيد بن الأصم، واسمه: عمرو بن عبيد بن معاوية البكائي، ثقة.\n(٦) [٢٢٣٤] الحكم على الإسناد:\nفيه عبد الله بن يوسف وشيخه لم أجدهما، وابن كثير لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي شيبة في كتاب \"العرش\" (ص ٦٥) (٢٦)، وأبو الشيخ في \"العظمة\" ٣/ ٩٢٤ (٤٥٧)، وذكره السيوطي في \"الدر المنثور\" ٦/ ٥٤٣ ونسبه إِلَى أبي الشيخ في \"العظمة\".\n(٧) ثقة صدوق، كثر الرواية للمناكير.\n(٨) في (س): قال حدثنا، وفي (ح): قال نا.\n(٩) لم أجده.\n(١٠) في (س): قال حدثنا، وفي (ح): قال نا.\n(١١) لم أجده.\n(١٢) في (س): قال حدثنا، وفي (ح): قال نا.\n(١٣) ثقة.\n(١٤) في (س): قال حدثنا، وفي (ح): قال نا.\n(١٥) لم أجده.\n(١٦) في (س): قال حدثنا، وفي (ح): قال نا.","vol":"21","page":276},{"text":"يزيد (١)، عن خالد بن معدان (٢)، عن معاذ بن جبل (٣)، قال: إن لملك الموت حربةً تبلغ ما بين المشرق والمغرب، وهو يتصفح وجوه النَّاس، فما من أهل بيت إلَّا وملك الموت يتفحصهم في كل يوم مرتين، فإذا رأى إنسانًا قد انقضى أجله ضرب رأسه بتلك الحربة وقال: الآن يزار بك عسكر الأموات (٤).\n[٢٢٣٦] وأخبرنا (٥) الحسين بن محمَّد (٦)، قال: أخبرني (٧) أبو بكر بن مالك القطيعي (٨)، عن (٩) عبد الله بن أَحْمد بن حنبل (١٠)،\n_________\n(١) ثور بن يزيد، ثقة، ثبت.\n(٢) خالد بن معدان الكلاعي الحمصي، ثقة، عابد، يرسل كثيرًا.\n(٣) معاذ بن جبل - ﵁ - الصحابي الجليل.\n(٤) [٢٢٣٥] الحكم على الإسناد:\nفيه من لم أجده، وكذلك فيه انقطاع فإن خالد بن معدان ثقة، يرسل كثيرًا، ولم يسمع من معاذ.\nانظر: \"جامع التحصيل\" للعلائي (١٧١)، وابن عساكر في \"تاريخ دمشق\" ٣٣/ ٢٦٢.\nالتخريج:\nأخرجه أبو الشيخ في \"العظمة\" ٣/ ٩٣٦ (٤٧٢)، وأبو نعيم في \"حلية الأولياء\" ٥/ ٢١٤، و\"تاريخ أصبهان\" ٢/ ٢١٤.\n(٥) في (س): وأخبرني.\n(٦) هو ابن فنجويه ثقة صدوق، كثير الرواية للمناكير.\n(٧) في (س): قال حدثنا، وفي (ح): قال نا.\n(٨) ثقة.\n(٩) في (س): قال حدثنا، وفي (ح): قال نا.\n(١٠) ثقة.","vol":"21","page":277},{"text":"عن (١) أبي (٢)، عن (٣) (عبد الله) (٤) بن نمير (٥)، عن (٦) الأَعمش (٧)، عن خيثمة (٨)، وعن شهر بن حوشب (٩)، قال: دخل ملك الموت ﵇ على سليمان، فجعل ينظر إِلَى رجل من جلسائه يديم إليه النظر، فلما خرج قال الرَّجل: من هذا؟ قال: هذا ملك الموت، قال: لقد (١٠) رأيته ينظر إليّ كأنه يريدني، قال: فما تريد؟ قال: أريد أن تحملني على الريح فتلقيني بالهند. فدعا بالريح فحملته عليها فألقته بالهند، ثم أتى ملك الموت سليمان ﵇ فقال: إنك كنت تديم النظر إِلى رجل من جلسائي. قال: كنت أعجب منه إني أمرت أن قبض روحه بالهند وهو عندك (١١).\n_________\n(١) في (س): قال حدثنا، وفي (ح): قال نا.\n(٢) إمام ثقة حافظ فقيه حجة.\n(٣) في (س): قال حدثنا، وفي (ح): قال نا.\n(٤) ساقطة من (س).\n(٥) الهمداني، أبو هشام الكُوفيّ، ثقة، صاحب حديث من أهل السنة.\n(٦) في (س): قال حدثنا، وفي (ح): قال نا.\n(٧) سليمان بن مهران، ثقة حافظ، لكنه يدلس.\n(٨) خثيمة بن عبد الرحمن بن أبي سبرة، ثقة، وكان يرسل.\n(٩) صدوق، كثير الإرسال والأوهام.\n(١٠) ساقطة من (س).\n(١١) [٢٢٣٦] الحكم على الإسناد:\nالأثر صحيح إِلَى قائليه وهو من الإسرائيليات.\nوالله أعلم.\nالتخريج:\nأخرجه أَحْمد في \"الزهد\" (٥٣)، ومن طريقه أبو نعيم في \"حلية الأولياء\" =","vol":"21","page":278},{"text":"فإن قيل: ما الجمع بين قوله: ﴿تَوَفَّتْهُ رُسُلُنَا﴾ (١) ﴿تَتَوَفَّاهُمُ الْمَلَائِكَةُ﴾ (٢) ﴿قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ﴾ (٣)، وقوله: ﴿اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا﴾ (٤) و﴿وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ﴾ (٥).\nقيل: تُوفِّي الملائكة: القبض والنزع، وتوفي ملك الموت: الدعاء والأمر، يدعو الأرواح فتجيبه ثم يأمر أعوانه بقبضها، وتوفي الله سبحانه: خلق الموت فيه (٦) والله أعلم، ﴿ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ﴾.\n_________\n= ٤/ ١١٨، ٦/ ٦٠، وابن أبي شيبة في \"المصنف\" ٧/ ٧٠ (٣٤٢٦٨)، وأبو الشيخ في \"العظمة\" ٣/ ٩١٨ (٤٥١)، وابن عساكر في \"تاريخ دمشق\" ٢٢/ ٢٨٩، ٢٢/ ٢٩٠ بسياق أتم، وذكره الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٧٨.\n(١) الأنعام: ٦١.\n(٢) النحل: ٢٨.\n(٣) السجدة: ١١.\n(٤) الزمر: ٤٢.\n(٥) الأنعام: ٦٠.\n(٦) من (س)، (ح). قلت: والجمع بين الآيات: ﴿تَوَفَّتْهُ رُسُلُنَا﴾ يعني: الملائكة وهو أعوان ملك الموت كما قال ابن عباس وغيره، وهم يسلون الروح من الجسد، ثم يقبضها ملك الموت ثم يسلمها إلى ملائكة الرحمة إن كان مؤمنًا وإلى ملائكة العذاب إن كان كافرًا، ويضاف التوفي إِلَى ملك الموت تارة كما في آية السجدة، وتارة إِلَى الملائكة؛ لأنهم يتولون ذلك كما في آية الأنعام، وتارة إِلَى الله وهو المتوفي على الحقيقة، قال القرطبي: ملك الموت يقبض الأرواح والأعوان يعالجون والله يزهق الروح، وهذا هو الجمع بين الآي والحديث، لكنه لما كان ملك الموت متولي ذلك بالوساطة والمباشرة أضيف التوفي إليه، وقوله: ﴿يَتَوَفَّاكُمْ بِاللَّيْلِ﴾ يقصد بذلك الوفاة الصغرى وهي النَّوم، يدل عليه =","vol":"21","page":279},{"text":"<span data-type=\"title\" id=toc-3909>١٢ </span>- قوله تعالى: ﴿وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ﴾\nأي (١): مطأطئو (٢) رؤوسهم ﴿عِنْدَ رَبِّهِمْ﴾ حياءً منه للذي سلف من معاصيهم في الدنيا يقولون: ﴿رَبَّنَا أَبْصَرْنَا﴾ ما كنا به مكذبين ﴿وَسَمِعْنَا﴾ منك تصديق ما أتتنا به رسلك ﴿فَارْجِعْنَا﴾ فأرددنا إِلَى الدنيا ﴿نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ﴾ وجواب لو مضمر مجازه: لرأيت العجب (٣).\n\n<span data-type=\"title\" id=toc-3910>١٣ </span>- ﴿وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا﴾\nرشدها وتوفيقها للإيمان ﴿وَلَكِنْ حَقَّ﴾ وجب وسبق ﴿الْقَوْلُ مِنِّي لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ﴾ وهو قوله لإبليس (٤): ﴿لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَمِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ (٨٥)﴾ (٥) ثم يقال لأهل النَّار.\n_________\n= الحديث الوارد في \"صحيح البخاري\" كتاب الدعوات، باب التعوذ والقراءة عند المنام (٦٣٢٠)، و\"صحيح مسلم\" كتاب الذكر والدعاء، باب الدعاء عند النَّوم (٢٧١٤)، من حديث عبيد الله بن عمر عن سعيد بن أبي سعيد، عن أَبيه، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"إذا أوى أحدكم إِلَى فراشه فلينفضه بداخلة إزاره فإنَّه لا يدري ما خلّفه عليه ثم ليقل باسمك ربي وضعت جنبي وبك أرفعه، إن أمسكت نفسي فارحمها وإن أرسلتها فاحفظها بما تحفظ به عبادك الصالحين\" \"التذكرة\" للقرطبي ١/ ٧٥، وانظر: ١/ ٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٩٤.\n(١) ساقطة من (ح).\n(٢) أي: خافِضو رؤوسهم. \"المعجم الوسيط\" ٢/ ٥٤٢.\n(٣) انظر: \"معاني القرآن\" للزجاج ٤/.\n(٤) ساقطة من (س).\n(٥) ص: ٨٥.","vol":"21","page":280},{"text":"<span data-type=\"title\" id=toc-3911>١٤ </span>- ﴿فَذُوقُوا بِمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَذَا﴾\nأي: تركتم الإيمان به ﴿إِنَّا نَسِينَاكُمْ﴾ تركناكم في النَّار ﴿وَذُوقُوا عَذَابَ الْخُلْدِ بِمَا كُنْتُمْ تَعْمَلُونَ﴾.\n[٢٢٣٧] أخبرنا الحسين بن محمَّد بن فنجويه (١)، عن أَحْمد بن الحسن بن ماجه القزويني (٢)، عن (٣) الحسن بن أَيُّوب القزويني (٤)، عن (٥) عبد الله بن أبي زياد (٦) القطواني (٧) (٨)، عن سيار (٩)، عن حماد الصفار (١٠)، عن حجاج الأسود (١١)، عن خالد (١٢)، عن مولى له، عن كعب (١٣) قال: إذا كان يوم القيامة يقوم الملائكة فيشفعون، ثم يقوم (الأنبياء فيشفعون، ثم يقوم) (١٤) الشُّهداء\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) في (س): قال حدثنا، وفي (ح): قال نا.\n(٤) قال أبو حاتم: صدوق.\n(٥) في (س): قال حدثنا، وفي (ح): قال نا.\n(٦) في (س): زيد، وهو خطأ.\n(٧) ساقطة من (س).\n(٨) صدوق.\n(٩) سيار بن حاتم، صدوق له أوهام.\n(١٠) لم أجده.\n(١١) حجاج بن أبي زياد الأسود القسملي، ثقة.\n(١٢) خالد: لم أجده.\n(١٣) كعب الْأَحبار، ثقة.\n(١٤) ساقط من (س).","vol":"21","page":281},{"text":"فيشفعون، ثم يقوم المؤمنون فيشفعون حتَّى إذا انصرمت الشفاعة كلها فلم يبق أحدٌ خرجت الرحمة فتقول: يَا رب أنا الرحمة فشفعني. فيقول: قد شفعتك. فتقول: يَا رب فيمن؟ فيقول؛ فيمن ذكرني في مقام واحد (١) وخافني فيه أو رجاني أو دعاني دعوة واحدة خافني (٢) أو رجاني فأخرجيه. قال: فيخرجون فلا يبقى في النَّار أحد يعبأ الله به شيئًا ثم يعظم أهلها بها، ثم يؤمر بالباب فتقبض عليهم فلا يدخل فيها روح أبدًا ولا يخرج منها غمّ أبدًا ﴿وَقِيلَ الْيَوْمَ نَنْسَاكُمْ كَمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَذَا﴾ (٣).\n\n<span data-type=\"title\" id=toc-3912>١٥ </span>- ﴿إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ﴾\nعن الإيمان به والسجود له.\n\n<span data-type=\"title\" id=toc-3913>١٦ </span>- ﴿تَتَجَافَى﴾ (٤)\n_________\n(١) من (ح).\n(٢) ساقطة من (ح).\n(٣) [٢٢٣٧] الحكم على الإسناد:\nفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره الحكيم الترمذي في \"نوادر الأصول\" ١/ ٢٢٩.\n(٤) بعدها في (س) في الهامش: ﴿تَتَجَافَى جُنُوبُهُمْ﴾ في موضع نصب على الحال، أو رفع؛ لأنه فعل مستقبل، ولم يتبين فيه الإعراب؛ لأنه فعل مقصور، ومعنى مقصور أنَّه قصر ممد الإعراب، ومعنى منقوص أنَّه نقص من الإعراب. \"معاني القرآن\" للنحاس ٥/ ٣٥٠.","vol":"21","page":282},{"text":"أي: ترتفع وتتنحى، وهو تتفاعل من الجفاء: النبو والتباعد (١)، تقول العرب: جاف ظهرك على الجدار، وجفت عين فلان عن الغمض إذا لم تنم ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾.\n[٢٢٣٨] أخبرنا أبو عبد الله الحسين بن محمَّد بن الحسين (٢)، قال: أخبرني (٣) أبو عمرو عثمان بن أَحْمد بن سمعان الرزاز (٤) (٥)، عن (٦) عبد الله بن قحطبة بن مرزوق (٧)، عن (٨) محمَّد بن موسى الحرشي (٩)،\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢١/ ١٠٢، \"لسان العرب\" لابن منظور ١٤/ ١٤٨ (جفى).\n(٢) هو ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٣) في (س): حدثنا.\n(٤) ساقطة من (ح).\n(٥) عثمان بن أَحْمد بن سمعان، أبو عمرو الرزاز المجاشي، روى عن: الحسن بن عليوه القطَّان، وأَحمد بن فرح المقرئ، روى عنه: أبو الفرج بن سميكة القاضي، ومحمَّد بن طلحة النعالي، ثقة، مات سنة (٣٦٧ هـ).\nينظر: \"تاريخ بغداد\" ١١/ ٣٠٦، \"الأسباب\" ٥/ ١٩٩.\n(٦) في (س): قال حدثنا، وفي (ح): قال نا.\n(٧) لم أجده.\n(٨) في (س) قال: حدثنا، وفي (ح) قال: نا.\n(٩) محمَّد بن موسى بن نفيع الحرشي، أبو عبد الله البَصْرِيّ، روى عن: جعفر بن سليمان الصنبعي، وأبي داود الطَّيالِسيّ، روى عنه: الترمذي، والنَّسائيّ.\nقال أبو حاتم: شيخ، وقال النَّسائيّ: صالح. وذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: لين. مات سنة (٢٤٨ هـ).\nينظر: \"الجرح والتعديل\" ٨/ ٨٤، \"الثِّقات\" ٩/ ١٠٨، \"تهذيب الكمال\" ٢٦/ ٥٢٨، \"التقريب\" (٦٣٣٨).","vol":"21","page":283},{"text":"عن الحارث بن وجيه الراسبي (١)، قال: سمعت مالك بن دينار (٢) يقول: سأَلتُ أنس بن مالك عن قول الله تعالى ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾. فقال أنس: كان أناس من أصحاب رسول الله -ﷺ- يصلون من صلاة المغرب إِلَى صلاة العشاء الآخرة، فأنزل الله تعالى: ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ (٣).\n[٢٢٣٩] أخبرني الحسين بن محمَّد (٤)، قال: حدثنا، موسى بن محمَّد (٥)، قال: حدثنا الحسن بن علويه (٦)، قال: حدثنا إسماعيل\n_________\n(١) ضعيف.\n(٢) البَصْرِيّ، الزَّاهد، أبو يحيى، صدوق، عابد.\n(٣) [٢٢٣٨] الحكم على الأثر: الإسناد: ضعيف، فيه محمَّد بن موسى الحرشي، والحارث بن وجيه ضعيفان.\nالتخريج:\nأخرجه أبو داود، كتاب التطوع، باب وقت قيام النَّبِيّ - ﷺ - من الليل (١٣٢١ - ١٣٢٢)، والترمذي نحوه، كتاب التفسير، باب ومن سورة السجدة (٣١٩٦)، وقال: حسن صحيح غريب، لا نعرفه إلَّا من هذا الوجه، وابن أبي شيبة في \"المصنف\" ٢/ ١٥ (٥٩٣٠)، والبزار في \"البحر الزخار\" ٤/ ٢٠٢ (١٣٦٤)، وضعفه الهيثمي في \"مجمع الزوائد\" ٧/ ٩٠ بشيخ البزار، وابن عدي في \"الكامل\" ٢/ ١٩٢ وضعفه براويه الحارث بن وجيه، وذكره العظيم آبادي في \"عون المعبود\" ونسبه لتفسير ابن مردويه، وقال: في سنده ضعف، وانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣٣/ ٨٦، \"نيل الأوطار\" للشوكاني ٣/ ٦٥.\n(٤) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٥) موسى بن محمَّد بن عليّ، لم أجده.\n(٦) ثقة.","vol":"21","page":284},{"text":"ابن عيسى (١)، عن المسيّب (٢)، عن سعيد بن أبي عروبة (٣)، عن قتادة (٤)، عن أنس بن مالك، قال: نزلت فينا معاشر الْأَنصار ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ الآية، كنا نصلي المغرب فلا نرجع إِلَى رحالنا حتَّى نصلي العشاء مع النَّبِيّ - ﷺ - وآله (٥).\n[٢٢٤٠] وأخبرنا الحسين بن محمَّد (٦)، عن (٧) عبد الله بن إبراهيم (٨)، بن (٩) علي بن عبد الله (١٠)، نا عبد الله بن محمَّد بن وهب (١١)، نا محمَّد بن حميد (١٢)، نا يحيى بن الضُّرَيس (١٣)، نا\n_________\n(١) البغدادي العطار، ضعفه الأَزدِيّ وصححه غيره.\n(٢) المسيّب بن شريك، أبو سعيد التَّمِيمِيّ الشرقي، متروك.\n(٣) اليشكري، ثقة، حافظ، له تصانيف كثير التدليس، واختلط، وكان من أثبت النَّاس في قتادة.\n(٤) ابن دعامة، ثقة ثبت.\n(٥) [٢٢٣٩] الحكم على الإسناد:\nضعيف جدًا فيه المسيّب بن شريك متروك، وفيه موسى بن محمَّد لم أجده.\nالتخريج:\nذكره السيوطي في \"الدر المنثور\" ٦/ ٥٤٦ ونسبه لابن مردويه، وانظر التخريج السابق.\n(٦) من (ح)، وهو ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٧) في (س): قال حدثنا، وفي (ح): قال نا.\n(٨) في (ح): بن أبي نعيم.\n(٩) في (س): و.\n(١٠) لم أجده.\n(١١) الدينوري، متهم بالكذب والوضع.\n(١٢) ابن حيان الرَّازيّ، حافظ، ضعيف.\n(١٣) صدوق.","vol":"21","page":285},{"text":"النضر بن حميد (١)، عن سعد (٢)، عن الشعبي (٣)، عن ابن عمر قال: قال رسول الله - ﷺ -: \"من عقّب ما بين المغرب والعشاء بُني له في الجنة قصران مسيرة مائة عام، وفيهما من الشجر ما لو نزلها أهل المشرق وأهل المغرب لأوسعتهم (٤) فاكهة، وهي صلاة الأوابين وغفلة الغافلين، وإن من الدعاء المستجاب الذي لا يرد الدعاء ما بين المغرب والعشاء\" (٥).\n_________\n(١) النضر بن حميد، أبو الجارود، الكندي، حدث عن: ثابت البناني، وأبي الجارود، وأبي إسحاق الهمداني، حدث عنه: جعفر بن سليمان، وإسحاق بن سليمان الرَّازيّ، قال أبو حاتم: متروك الحديث.\nقال البخاري: منكر الحديث، ينطر: \"الجرح والتعديل\" ٨/ ٤٧٦، \"ميزان الاعتدال\" ٤/ ٢٥٦، \"لسان الميزان\" ٦/ ١٥٩.\n(٢) سعد بن طريف الإسكاف، الحذاء، الحنظلي، الكُوفيّ، روى عن: عكرمة مولى ابن عباس، وأبي إسحاق السبيعي. روى عنه: إسرائيل بن يونس والنضر بن حميد الكندي. قال ابن حنبل: ضعيف الحديث. وقال يحيى: ليس بشيء، وقال ابن حجر: متروك. ينظر \"الجرح والتعديل\" ٤/ ٨٧، \"تهذيب الكمال\" ١٠/ ٢٧١، \"التقريب\" (٢٢٤١).\n(٣) عامر بن شراحيل، ثقة مشهور فقيه فاضل.\n(٤) هكذا على الصواب في (س)، وفي الأصل: لأدخلنهم، وقريب منها ما في (ح): لأرحلتهم.\n(٥) [٢٢٤٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه عبد الله بن محمَّد بن وهب متهم بالكذب، والنضر بن حميد متروك، وسعد بن طريف الإسكاف، متروك.\nالتخريج:\nأخرجه السهمي في \"تاريخ جرجان\" ١/ ٧٤ عن محمَّد بن حميد به، وابن شاهين =","vol":"21","page":286},{"text":"وقال عطاء: يعني يصلون صلاة العَتمَة (١) لا ينامون عنها (٢)، يدل عليها:\n[٢٢٤١] ما أنبأني عبد الله بن حامد بن محمَّد (٣) (٤)، أنا (عبد الصمد بن الحسن بن عليّ بن مكرم (٥)، نا السري بن سهل (٦)، نا عبد الله بن رشيد (٧)، نا) (٨) أبو عبيدة مجاعة بن الزُّبير (٩)، عن\n_________\n= في \"فضائل الأعمال\" ١/ ١٣١ (٧٥) من طريق آخر ضعيف أَيضًا، عن ثوبان نحوه، وأخرج نحوه ابن المبارك في \"الزهد\" (٤٤٦) عدة أحاديث في الترغيب في النافلة بين المغرب والعشاء.\nوانظر: \"فضائل سورة الإخلاص\" للخلال (٤٨)، \"التهجد\" لابن أبي الدنيا (٣٦٣، ٢٢٦).\n(١) العَتَمةُ: هي وقت صلاة العشاء. \"لسان العرب\" لابن منظور ١٢/ ٣٨٢ (عتم)، \"مختار الصحاح\" للرازي (ص ١٧٣).\n(٢) أخرجه الطبري في \"جامع البيان\" ٢١/ ١٠٠، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠٣ بلفظ: وهم الذين لا ينامون حتَّى يصلوا العشاء الآخرة، والزمخشري في \"الكشاف\" ٣/ ٢٣٤ ذكره بلفظ المصنف، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٢ ذكره بلفظ: أراد العشاء الآخرة، جميعهم عن عطاء.\n(٣) ساقطة من (ح).\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) عبد الصمد بن عليّ بن محمَّد بن مكرم، بن حسان، أبو الحسين الوكيل، ثقة، وذكر: الحسن، في اسمه خطأ، لأن الحسن هذا عمه كما قال الخَطيب، وقد سبقت ترجمة عبد الصمد في سورة يونس.\n(٦) السري بن عاصم بن سهل أبو عاصم الهمداني، ضعيف.\n(٧) أبو عبد الرحمن، مستقيم الحديث.\n(٨) ساقط من (ح).\n(٩) مجاعة بن الزُّبير الأَزدِيّ، أبو عبيدة البَصْرِيّ، روى عن: ابن سيرين، وقتادة بن =","vol":"21","page":287},{"text":"أَبَان (١) قال: جاءت امرأة (٢) إِلَى أنس بن مالك فقالت: إنِّي أنام قبل العشاء، فقال: لا تنامي فإن هذِه الآية نزلت في الذين لا ينامون قبل العشاء الآخرة (٣) ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ (٤).\nوقال أبو العالية والحسن ومجاهد وابن زيد: هو التهجد وقيام الليل (٥)، ودليل هذا التأويل:\n_________\n= دعامة، روى عنه: عبد الله بن رشيد، وعبد الصمد بن عبد الوارث، قال أَحْمد: لم يكن به بأس في نفسه. وضعفه الدارقطني، وقال ابن عدي: هو ممن يحتمل، ويكتب حديثه، وذكره العقيلي في \"الضعفاء\"، وذكره ابن حبان في \"الثِّقات\"، وقال: مستقيم الحديث عن الثِّقات، ينظر: \"الضعفاء الكبير\" للعقيلي ٤/ ٢٥٥، \"الثِّقات\" لابن حبان ٧/ ٥١٧، \"الكامل في الضعفاء\" ٨/ ١٧٤، \"ميزان الاعتدال\" ٣/ ٤٣٧، \"لسان الميزان\" ٥/ ١٦.\n(١) أَبان بن أبي عياش، متروك.\n(٢) كبشة بنت كعب، قال الحافظ: الأنصارية، زوج عبد الله بن أبي قتادة، قال ابن حبان: لها صحبة، انظر: \"التقريب\" (٨٦٦٩).\n(٣) في (ح): الأخيرة.\n(٤) [٢٢٤١] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه مجاعة ضعفه الدارقطني، وأبان بن أبي عياش متروك.\nالتخريج:\nأخرجه البخاري مختصرًا في \"التاريخ الكبير\" ١/ ٣٠٦، من طريق إبراهيم بن عقبة سمع كبشة بنت كعب قالت: قال لي أنس بن مالك ...، وأورده ابن حجر في \"المطالب العالية\" ١/ ٢٤٨ (٥٩٤)، وقال البوصيري: رواه مسدد بسند رواته ثقات، وليس فيه ذكر أن الآية نزلت في ذلك وسنده صحيح.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢١/ ١٠١، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠٤، والزمخشري في \"الكشاف\" ٣/ ٢٤٣، وابن عطية في \"المحرر الوجيز\" =","vol":"21","page":288},{"text":"[٢٢٤٢] ما أخبرنا أبو عبد الله بن فنجويه (١)، نا أبو بكر بن مالك القطيعي (٢)، نا عبد الله بن أَحْمد بن حنبل (٣)، نا أبي (٤)، نا زيد بن الحباب (٥)، نا حماد بن سلمة (٦)، عن عاصم (٧)، عن شهر بن حوشب (٨)، عن معاذ (٩)، عن النَّبِيّ - ﷺ - ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا﴾ قال: \"قيام العبدِ في الليل\" (١٠).\n_________\n= ٤/ ٣٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١٠٠، والشوكاني في \"فتح القدير\" ٤/ ٣١٤ ونسبوه لجمهور المفسرين، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٦٩٥ لابن أبي حاتم ومحمَّد بن نصر في \"مختصر قيام الليل\" عن الحسن، وللفريابي وابن أبي شيبة ومحمَّد بن نصر في \"مختصر قيام الليل\" وابن المنذر عن مجاهد، وزاد البَغَوِيّ مالك والأوزاعي، وزاد الشوكاني عطاء، والقرطبي زاد عليه: وهو قول جمهور المفسرين، ورجحه الطبري في \"جامع البيان\" وابن كثير.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) ثقة.\n(٣) ثقة.\n(٤) أَحْمد بن حنبل، إمام ثقة حافظ فقيه حجة.\n(٥) صدوق.\n(٦) ثقة عابد، تغير حفظه بآخرة.\n(٧) ابن أبي النجود، صدوق له أوهام، حجة في القراءة.\n(٨) صدوق، كثير الإرسال والأوهام.\n(٩) معاذ بن جبل بن عمرو، من أعيان الصحابة.\n(١٠) [٢٢٤٢] الحكم على الإسناد:\nإسناده ضعيف؛ عاصم صدوق له أوهام، وشهر بن حوشب كثير الإرسال والأوهام. =","vol":"21","page":289},{"text":"[٢٢٤٣] وأخبرنا (١) عبد الله بن حامد الأَصْبهانِيّ (٢)، أنا محمَّد ابن عبد الله بن عبد الواحد الهمداني (٣)، نا إسحاق بن إبراهيم الدبري (٤)، أنا عبد الرزاق (٥)، عن معمر (٦)، عن عاصم بن أبي النجود (٧)، عن أبي وائل (٨)، عن معاذ، قال: كنت مع رسول الله - ﷺ - في سفرنا (٩) فأصبحت (١٠) قريبًا منه ونحن نسير فقلت له (١١): يَا\n_________\n= التخريج:\nأخرجه أَحْمد في \"المسند\" ٥/ ٢٣٢ (٢٢٠٢٢)، وفي \"الزهد\" (٣٩)، والطبري في \"جامع البيان\" ٢١/ ١٠٣، وابن أبي الدنيا في \"التهجد\" (٣١٢ - ٣١٣) (٢٤٨) وانظر: \"الفتح السماوي\" للمناوي ٢/ ٩١٩، \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ٨٤. وقال الهيثمي في \"مجمع الزوائد\" ٧/ ٩٠: رواه أَحْمد وفيه شهر لم يدرك معاذًا وفيه ضعف وقد وثق، وبقية رجاله ثقات.\n(١) في (ح): وأخبرني.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) محمَّد بن عبد الله بن عبد الواحد -وقيل: ابن عبد الكريم- بن عبد المغيث، أبو جعفر البقلي، حدث عن: محمَّد وعلى ابني الحسين بن أشكاب، روى عنه: محمَّد بن إبراهيم العاقولي، وأبو بكر الأبهري الفقية، قال الأيمري: وكان ثقة. مات سنة ٣٢٨، ينظر: \"تاريخ بغداد\" ٥/ ٤٤٩.\n(٤) الصَّنْعانِيّ، أبو يعقوب، صدوق، وسماعه من عبد الرزاق صحيح.\n(٥) الصَّنْعانِيّ، ثقة حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٦) ابن راشد، ثقة ثبت فاضل.\n(٧) صدوق له أوهام، حجة في القراءة.\n(٨) شَقِيق بن سلمة الأسدي، أبو وائل الكُوفيّ، ثقة، مخضرم.\n(٩) في (ح): سفره.\n(١٠) في (س) بزيَادة: يومًا.\n(١١) من (س).","vol":"21","page":290},{"text":"نبي الله ألا تخبرني بعمل يدخلني الجنة ويباعدني من النَّار، قال: \"يَا معاذ لقد سألت عن شيء (١) عظيم وإنه ليسير على من يسره الله عليه، تعبد الله ولا تشرك به شيئًا، وتقيم الصلاة وتؤتي الزكاة وتصوم رمضان وتحج البيت\"، ثم قال (٢): \"ألا أدلك على أبواب الخير: الصوم جنة، والصدقة تطفئ غضب الرب وصلاة الرَّجل في جوف الليل\" ثم قرأ: ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ حتَّى بلغ: ﴿جَزَاءً بِمَا كَانُوا يَعْمَلُونَ﴾ (ثم قال: \"ألا أخبرك برأس الأمر وعموده وذروة سنامه، الجهاد\") (٣) ثم قال: \"ألا أخبرك بملاك ذلك كله؟ \"، فقلت: بلى يَا رسول الله، فأخذ بلسانه فقال: \"اكفف عليك هذا\"، فقلت: يَا رسول الله وإنّا لمؤاخذون بما نتكلم؟ فقال: \"ثكلتك أمك يَا معاذ وهل يكب النَّاس في النَّار على وجوههم -أو على مناخرهم- إلَّا حصائد ألسنتهم\" (٤).\n_________\n(١) من (س).\n(٢) سقط من (س).\n(٣) من (س).\n(٤) [٢٢٤٣] الحكم على الإسناد:\nفيه عاصم، له أوهام، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن ماجه، كتاب الفتن، باب كف اللسان في الفتنة (٣٩٧٣)، والحاكم في \"المستدرك\" ٢/ ٤٤٧. والحديث فيه اختلاف كبير في السند استوفاه الدارقطني في \"العلل\" ٦/ ٧٦، وكل طرقه فيها ضعف، لكن يتقوى بعضها ببعض ويكون حسنًا لغيره كما حققه الدكتور/ مساعد الحميد في كتاب \"السبيل الهاد إِلَى تخريج أحاديث كتاب الجهاد\" ١/ ١٥٥ - ١٦٢. في إضافة.","vol":"21","page":291},{"text":"وقال الضحاك: هو أن يصلي الرَّجل العشاء والغداة في جماعة (١).\n[٢٢٤٤] أخبرني الحسين بن محمَّد فنجويه (٢)، نا أَحْمد بن الحسين بن ماجه (٣)، نا أبو عوانة الكُوفيّ (٤) بالري، نا منجاب بن الحارث (٥)، أنا علي بن مسهر (٦)، عن عبد الرحمن بن إسحاق (٧)، عن شهر بن حوشب (٨)، عن أسماء بنت يزيد (٩)، قالت: سمعت\n_________\n(١) نسبه له ابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٢ بلفظ: \"تجافي الجنب هو أن يصلي الرَّجل العشاء والصبح في جماعة\"، ثم قال ابن عطية: وهذا قول حسن يبعده لفظ الآية، وانظر: \"فتح القدير\" للشوكاني ٤/ ٣١٤ ذكره بلفظ المصنف.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) أبو الحسن القزويني، لم يذكر بجرح أو تعديل.\n(٤) موسى بن يوسف بن موسى بن راشد القطَّان أبو عوانة الرَّازيّ، روى عن: أَحْمد ابن عبد الله بن يونس، وعلي بن الجعد، وعلي بن حكيم الأودي، روى عنه: ابن أبي حاتم، وأبو علي حامد بن محمَّد الرفاء، قال ابن أبي حاتم: وكان صدوقًا، ينظر: \"الجرح والتعديل\" ٨/ ١٦٨، \"تاريخ دمشق\" ٦١/ ٢٤٩.\n(٥) ثقة.\n(٦) ثقة، له غرائب بعد أن أضر.\n(٧) عبد الرحمن بن إسحاق بن الحارث، أبو شيبة الواسطيّ الكُوفيّ. روى عن: أَبيه إسحاق بن الحارث، وبكر بن عبد الله المزني. روى عنه: حفص بن غياث، وعلي بن سهر. قال أَحْمد: ليس بشيء، منكر الحديث. وقال يحيى: ضعيف، وكذا أبو داود والنَّسائيّ وابن حبان وابن حجر.\nينظر: \"الجرح والتعديل\" ٥/ ٢١٣، \"تهذيب الكمال\" ١٦/ ٥١٥، \"التقريب\" (٣٧٩٩).\n(٨) صدوق، كثير الإرسال والأوهام.\n(٩) أسماء بنت يزيد بن السكن الأنصارية، صحابية جليلة.","vol":"21","page":292},{"text":"رسول الله - ﷺ - يقول: \"إذا جمع الله الأولين والآخرين يوم القيامة جاء منادٍ فنادئ بصوت يسمع الخلائق كلهم: سيعلم أهل الجمع اليوم من أولى بالكرم. ثم يرجع فينادي: ليقم الذين كانت (١) تتجافى جنوبهم عن المضاجع. فيقومون وهم قليل، ثم يرجع فينادي: ليقم الذين كانوا يحمدون الله في البأساء والضراء. فيقومون وهم قليل، فيسرحون جميعًا إِلى الجنة ثم يحاسب سائر النَّاس\" (٢).\n﴿يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾.\n\n<span data-type=\"title\" id=toc-3914>١٧ </span>- ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ (٣)\n_________\n(١) في (س): كانوا.\n(٢) [٢٢٤٤] الحكم على الإسناد:\nفيه عبد الرحمن بن إسحاق ضعيف، وشهر بن حوشب كثير الإرسال والأوهام، وأَحمد بن الحسين بن ماجه لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه هناد في \"الزهد\" ١/ ١٣٤ (١٧٦)، ابن أبي الدنيا في \"التهجد\" (٣٤١)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ٨/ ٢٦١٠، والبيهقي في \"شعب الإيمان\" ٣/ ١٦٩ (٣٢٤٤)، والخطيب في \"موضح أوهام الجمع والتفريق\" ١/ ٥٠٤، وانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ٨٤ - ٨٥ (٩٩٣)، وذكره السيوطي في \"الدر المنثور\" ٦/ ٢٠٨.\n(٣) القُرُّ: البرد عامة، بالضم، والقِرُّ بالكسر ما أصابَ الإنسان وغيره من القُرِّ أي: البرد، وهو يقتضي السكون، والحر يقتضي الحركة، وقيل لمن يسر به قرة عين، فقرت عينه: بردت فصحت، بل لأن للسرور دمعة باردة قارة، وللحزن دمعة حارة. انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٣٨٩)، \"لسان العرب\" لابن منظور ٥/ ٨٣.","vol":"21","page":293},{"text":"أي: خبِّئ لهم، هذِه قراءة العامة، وقرأ حمزة ويعقوب: (أُخْفِيْ) (١) مُرْسَلة بالياء أي: أنا أخفي، وحجتها قراءة عبد الله: (نُخْفِي) بالنون (٢).\nوقرأ محمَّد بن كعب: (أَخْفَى) (٣) بالألف يعني: أَخْفَى الله ﴿مِنْ\n_________\n(١) بسكون الياء فعلًا مضارعًا مسندًا لضمير المتكلم مرفوعًا تقديرًا، وهي متواترة دلَّ على ذلك قول الشاطبي ﵀: أُخْفي سُكونه فشا، أخبر أن المشار إليه بالفاء من (فشا) وهو حمزة قرأ (أخفي لهم) بسكون الياء فتعين للباقين القراءة بفتحها، وقال الطبري عن القراءتين: مشهورتان، متقاربتا المعنى؛ لأن الله إذا أخفاه فهو مخفي، وإذا أخفي فليس له مخف غيره.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٢٠٧، \"جامع البيان\" للطبري ٢١/ ١٠٦ - ١٠٧، \"السبعة\" لابن مجاهد (٥١٦)، \"معاني القراءات\" للأزهري (٣٨١)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (٣٥٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٩١، \"التيسير\" للداني (١٧٧)، \"إملاء ما من به الرحمن\" للعكبري ٢/ ١٠٤٩، \"البحر المحيط\" لأبي حيان ٧/ ١٩٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٣، \"الحجة\" لابن زنجلة (٥٦٩)، \"سراج القارئ\" لابن القاصح (٢٣٣)، \"معجم القراءات\" للخطيب ٧/ ٢٢٩.\n(٢) وهي نون العظمة، قال الفراء عن هذِه القراءة: فهذا اعتبار وقوة لحمزة، وكل صواب، والقراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١٩)، \"معاني القرآن\" للزجاج ٤/ ٢٠٧، \"البحر المحيط\" لأبي حيان ٧/ ١٩٧، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٦٧، \"معجم القراءات\" للخطيب ٧/ ٢٢٩.\n(٣) بفتح الهمزة والفاء فعلًا ماضيًا مبنيًا للفاعل، أي: ما أخفى الله لهم، وهي قراءة شاذة.\nانظر: \"معاني القرآن\" للزجاج ٤/ ٢٠٧، \"البحر المحيط\" لأبي حيان ٧/ ١٩٧، \"معجم القراءات\" للخطيب ٧/ ٢٢٩، ولم أقف عليها في كتب الشواذ.","vol":"21","page":294},{"text":"قُرَّةِ أَعْيُنٍ﴾ قراءة العامة على التوحيد (١) (٢).\n[٢٢٤٥] أخبرنا عبد الله بن حامد الوزان (٣)، نا مكّيّ بن عبدان (٤)، نا عبد الله بن هاشم (٥)، نا أبو معاوية (٦)، عن الأَعمش (٧)، (عن أبي صالح (٨)، عن أبي هريرة، قال: قال رسول الله - ﷺ -: \"يقول الله تعالى: أعددت لعبادي الصالحين ما لا عين\n_________\n(١) أي: الإفراد، وهي متواترة.\nانظر: \"السبعة\" لابن مجاهد (ص ٥١٦)، \"معاني القراءات\" للأزهري (ص ٣٨١)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٣٥٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ١٩١، \"التيسير\" للداني (ص ١٧٧)، \"البحر المحيط\" لأبي حيان ٧/ ١٩٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٦٧، \"الحجة\" لابن زنجلة (ص ٥٦٩)، \"معجم القراءات\" للخطيب ٧/ ٢٢٩.\n(٢) ورد بعدها في هامش (س) التالي: وقرأ عبد الله وأبو الدَّرداء، وأبو هريرة وعوف العقيلي (من قرات) على الجمع بالألف والتاء، وهي رواية عن أبي عمرو وأبي جعفر والأعمش (وما أخفي) يحتمل أن تكون موصولة، وأن تكون استفهامية فتكون تعلم متعلقة، والجملة في موضع المفعول إن كانت تعلم بما عدي لواحد في موضع المفعولين إن كانت تتعدى لاثنين، وتقدم تفسير قرة أعين. انظر \"البحر المحيط\" لأبي حيان ٧/ ١٩٧.\n(٣) من (س)، (ح)، لم يذكر بجرح أو تعديل.\n(٤) المحدث الثقة المتقن.\n(٥) ثقة.\n(٦) محمَّد بن خازم الضَّرير، ثقة أحفظ النَّاس لحديث الأَعمش.\n(٧) سليمان بن مهران، ثقة حافظ، لكنه يدلس.\n(٨) ذكوان السمان، ثقة.","vol":"21","page":295},{"text":"رأت ولا) (١) ولا أذن سمعت ولا خطر على قلب بشر\"، قال أبو هريرة: قال رسول الله - ﷺ -: \"ومن بَلْهَ (٢) ما قد أطلعتكم عليه اقرءوا إن شئتم ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (١٧)﴾ (٣).\nقال (٤): وكان أبو هريرة يقرأ هكذا: (قُرَّاتِ أَعْيُن) (٥)، وقال ابن مسعود: إن في التوراة مكتوبًا: لقد أعدَّ الله للذين تتجافى جنوبهم عن\n_________\n(١) ساقط من (س).\n(٢) بَلْهَ: من أسماء الأفعال بمعنى: دع واترك، وهي مبنية على الفتح مثل كيف، ومعناها: دع عنك ما أطلعكم عليه من نعيم الجنة فالذي لم يطلعكم عليه أعظم، كأنه أضرب عنه استقلالًا في جنب ما لم يطلع عليه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٥٤ - ١٥٥، \"لسان العرب\" لابن منظور ١/ ٩٥، \"فتح الباري\" لابن حجر ٨/ ٥١٦، \"شرح صحيح مسلم\" للنووي ١٧/ ١٦٦.\n(٣) [٢٢٤٥] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه البخاري، كتاب بدء الخلق، باب ما جاء في صفة الجنة وأنها مخلوقة (٣٢٤٤)، ومسلم، كتاب صفة الجنة وصفة نعيمها وأهلها (٢٨٢٤) ولفظه كلفظ المصنف.\n(٤) يقصد أبو معاوية عن الأَعمش، عن أبي صالح كما في \"تغليق التعليق\" لابن حجر ٤/ ٢٨٢.\n(٥) القراءة شاذة، وهي قراءة ابن مسعود وأبو الدَّرداء وعون العقيلي والأعمش.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (١١٩)، \"المحتسب\" لابن جني ٢/ ٢١٧، \"البحر المحيط\" لأبي حيان ٧/ ١٩٧، \"معجم القراءات\" للخطيب ٧/ ٢٣٠.","vol":"21","page":296},{"text":"المضاجع ما لم تر عين ولم تسمع أذن ولا يخطر على قلب بشر، وما لا يعلمه ملك مقرب، وإنه لفي القرآن: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ (١) الآية.\n\n<span data-type=\"title\" id=toc-3915>١٨ </span>- قوله: ﴿أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا لَا يَسْتَوُونَ (١٨)﴾ الآية\nنزلت في علي بن أبي طالب والوليد بن عقبة بن أبي معيط أخي عثمان لأمه، وذلك أنَّه كان بينهما تنازع وكلام في شيء، فقال الوليد لعلي: اسكت فإنَّه صبي، وأنا والله أبسط منك لسانًا وأحدّ منك سنانًا وأشجع جنانًا وأملأُ منك حشوًا في الكتيبة. فقال له علي: اسكت! فإنك فاسق (٢) فأنزل الله ﷿: ﴿أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا لَا يَسْتَوُونَ (١٨)﴾ (٣)، ولم يقل يستويان؛ لأنه لم يرد بالمؤمن مؤمنًا واحدًا وبالفاسق فاسقًا واحدًا، وإنما أراد جميع\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٠٥.\n(٢) ورد بعدها في هامش (س) ما يلي: إطلاق اسم الفسق على الوليد وذلك يحتمل أن يكون من صدر إسلام الوليد؛ لشيء كان في نفسه، أولما روي عن فعله عن بني المصطلق لم يكن حتَّى نزلت فيه ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ﴾ الآية، ويحتمل أَيضًا أن تطلق الشريعة ذلك؛ لأنه كان على طرف مما يتبقى وهو الذي شرب الخمر في خلافة عثمان - ﵁ -، وصلى بالنَّاس الصبح أربعًا، ثم التفت وقال: أتريدون أن أزيدكم ونحوها وهذا مما يطول ذكره.\nانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٣٦٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢١/ ١٠٧ عن ابن حميد، عن سلمة بن الفضل، عن ابن إسحاق، عن بعض أصحابه، عن عطاء بن يسار، وهو مرسل، وفيه =","vol":"21","page":297},{"text":"الفساق وجميع المُؤْمنين، قال الفراء: إن الاثنين إذا لم يكونا مصمودين (١) لهما ذهب بهما مذهب الجمع (٢).\nثم ذكر حال الفرقتين ومآلهما فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-3916>١٩ </span>- ﴿أَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ جَنَّاتُ الْمَأْوَى نُزُلًا بِمَا كَانُوا يَعْمَلُونَ﴾\n\n<span data-type=\"title\" id=toc-3917>٢٠ </span>- ﴿وَأَمَّا الَّذِينَ فَسَقُوا فَمَأْوَاهُمُ النَّارُ كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا أُعِيدُوا فِيهَا وَقِيلَ لَهُمْ ذُوقُوا عَذَابَ النَّارِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ (٢٠)﴾.\n\n<span data-type=\"title\" id=toc-3918>٢١ </span>- ﴿وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ (٢١)﴾.\nقال أُبي بن كعب وأبو العالية والضَّحَاك والحسن وإبراهيم: العذاب الأدنى مصائب الدنيا وأسقامها وبلاؤها مما يبتلي الله به العباد حتَّى يتوبوا. وهذِه رواية الوالبي عن ابن عباس (٣)، عكرمة\n_________\n= مجاهيل، وأخرجه الواحدي في \"الوجيز\" ٣/ ٦٨٧ عن ابن عباس، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١٠٥! وإسناده ضعيف، لضعف محمَّد ابن عبد الرحمن بن أبي ليلى، وأخرج ابن أبي حاتم عن السدي مثله، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٧٠٥ للطبري وابن إسحاق، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠٧، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٣، والزمخشري في \"الكشاف\" ٣/ ٢٤٥، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١١/ ١٠٣ مقتصرًا على أوله، والآية عامة في كل مؤمن وفاسق.\n(١) أي: غير مقصودين، يقال: صمده وصمد إليه: قصده، وقيل: الذي يصمد في الحوائج إليه، أي: يُقْصَد. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٥٢، \"لسان العرب\" لابن منظور (صمد) ٣/ ٢٥٨.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٣٣٢.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٣٣٢، وأخرجه الطبري في \"جامع البيان\" عن ابن =","vol":"21","page":298},{"text":"عنه: الحدود (١)، عبد الله بن مسعود والحسن بن عليّ وعبد الله بن الحارث: القتل بالسيف يوم بدر (٢).\nمقاتل: الجوع سبع سنين بمكة حتَّى أكلوا الجيف والعظام والكلاب (٣).\n_________\n= عباس ٢١/ ١٠٨، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠٨ عنهم وزاد ابن عباس، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٣ نسبه لابن عباس وأبيّ وابن زيد، ونسبه لهم جميعًا القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١٠٧، والشوكاني في \"فتح القدير\" ٤/ ٣١٥، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٧٠٨ لابن المنذر وابن أبي حاتم.\n(١) أخرجه الطبري في \"جامع البيان\" عن ابن عباس ٢١/ ١٠٩، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠٨ عنه، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٣ عن ابن عباس، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١٠٧ عنه أَيضًا، وذكره الشوكاني في \"فتح القدير\" ٤/ ٣١٥ ولم ينسبه، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٧٠٨ لعبد بن حميد وابن المنذر وابن أبي حاتم.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢١/ ١١٠ عن ابن مسعود، وذكره عنه البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠٨، وزاد قتادة والسدي، ونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٣ لابن مسعود والحسن بن عليّ، ونسبه لهم جميعًا القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١٠٧، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٧٠٧ للحاكم والطبراني والفريابي وابن المنذر وابن أبي حاتم والبيهقي في \"دلائل النبوة\"، وابن مردويه وابن منيع، ونسبه الشوكاني في \"فتح القدير\" ٤/ ٣١٥ لابن مسعود.\n(٣) ذكره مقاتل في \"تفسيره\" ٣/ ٤٥٢، وذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠٨ عن مقاتل، ونسبه ابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٣ لإبراهيم النَّخَعيّ ومقاتل بلفظ: \"السنون التي أجاعهم الله فيها\"، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١٠٧ لمقاتل ومجاهد.","vol":"21","page":299},{"text":"مجاهد: عذاب القبر (١)، قالوا: والعذاب الأكبر يوم القيامة (٢) ﴿لَعَلَّهُمْ يَرْجِعُونَ﴾ عن كفرهم.\n\n<span data-type=\"title\" id=toc-3919>٢٢ </span>- قوله تعالى: ﴿وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْهَا إِنَّا مِنَ الْمُجْرِمِينَ﴾\nالمشركين ﴿مُنْتَقِمُونَ﴾ قال زيد (٣) بن رفيع: عنى بالمجرمين ها هنا أصحاب القدر (٤) ثم قرأ: ﴿إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ (٤٧)﴾ إلى قوله:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" عن مجاهد ٢١/ ١١٠ بلفظ: \"عذابُ الدنيا وعذاب القبر\"، وذكره الزمخشري في \"الكشاف\" ٣/ ٣٤٥، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٣ - ٣٦٤ ونسباه لمجاهد، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١٠٧، زاد البراء بن عازب، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٧٠٩ لابن أبي حاتم والفريابي، وذكره الشوكاني في \"فتح القدير\" ٤/ ٣١٥ ثم قال: ولا مانع من حمل الآية على الجميع، يقصد جميع الأقوال.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢١/ ١١١ عن ابن زيد بلفظ: العذاب الأكبر عذاب يوم القيامة، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١٠٧ ولم ينسبه.\nوورد بعد هذا الأثر في هامش (س) التالي: وقال أبو جعفر بن محمَّد: العذاب الأدنى غلاء السعر، والأكبر خروج المهدي بالسيف ﴿لَعَلَّهُمْ يَرْجِعُونَ﴾ إِلَى الإيمان والطاعة.\nرموز.\n(٣) من (ح).\n(٤) أخرجه الطبري في \"جامع البيان\" ٢١/ ١١١، عن يزيد بن رفيع، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٤، وأبو حيان في \"البحر المحيط\" ٧/ ٢٠٤ عنه: قلت: والآية عامة في كلِّ من ذكر بآيات ربه ثم أعرض عنها ولا تخص أحدًا =","vol":"21","page":300},{"text":"﴿إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (٤٩)﴾ (١).\n[٢٢٤٦] وأخبرنا الحسين بن محمَّد الحديبي (٢) (٣)، نا أَحْمد بن محمَّد بن إسحاق السني (٤)، قال: أخبرني جماهير بن محمَّد الدِّمشقيّ (٥)، نا هشام بن عمار (٦)، قال: حدثنا إسماعيل بن عياش (٧)، عن عبد العزيز بن عبيد الله (٨)،\n_________\n= بعينه، أو فرقة أو طائفة، وقد قرر ذلك ابن كثير في \"تفسير القرآن العظيم\" ١١/ ١٠٤ حيث قال في تفسير الآية: أي: لا أظلم ممن ذكره الله تعالى بآياته وبينها له ووضحها، ثم بعد ذلك تركها وجحدها وتناساها كأنه لا يعرفها، ولهذا قال متهددًا لمن فعل ذلك بقوله ﴿إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُونَ﴾ أي: سينتقم ممن فعل ذلك أشد الانتقام، والمراد بالمجرمين هنا الظالمين عدل عن ذكر ضميرهم لزيادة تسجيل فظاعة حالهم بأنهم مجرمون مع أنَّهم ظالمون، أما قول المصنف: أصحاب القدر ربما قصد بهم هنا أتباع معبد الجهني الذين قالوا: لا قدر، والأمر أنف. وكلام المصنف من تطبيقات المفسرين على أحوال الفرق، والله أعلم.\n(١) القمر: ٤٧: ٤٩.\n(٢) هو ابن فنجويه: ثقة صدوق كثير الرواية للمناكير.\n(٣) في (ح): الحنفي.\n(٤) الهاشمي الجعفري، ثقة حافظ.\n(٥) جماهر بن محمَّد بن أَحْمد بن حمزة، أبو الأَزْهَر الغساني الزملكاني الدِّمشقيّ، حدث عن: هشام بن عمار، وأَحمد بن أبي الحواري، حدث عنه: أبو بكر بن السني، وحمزة الكناني، وجمح بن القاسم وثقه حمزة الكناني، مات سنة (٣١٣ هـ)، ينظر \"سير أعلام النبلاء\" ١٤/ ٤٠٦، \"شذرات الذهب\" ٢/ ٢٦٦.\n(٦) هشام بن عمار بن نصير، صدوق، مقرئ.\n(٧) إسماعيل بن عياش بن سليم العنسي، صدوق في روايته.\n(٨) عبد العزيز بن عبيد الله بن حمزة الشَّاميّ الحمصي، روى عن: وهب بن كيسان، ويعقوب بن مجمع، وعمر بن أبي بكر لم يرو عنه إلَّا إسماعيل بن عياش، قال =","vol":"21","page":301},{"text":"عن عبادة بن نُسي (١)، عن جنادة (٢) بن أبي أمية (٣)، عن معاذ بن جبل: سمعت رسول الله - ﷺ - يقول: \"ثلاثٌ من فعلهن فقد أجرم: من عقد (٤) لواءً في غير حق، أو عقَّ والديه، أو مشى مع ظالم لينصره فقد أجرم يقول الله تعالى: ﴿إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُونَ﴾ (٥).\n_________\n= يحيى: ضعيف. وقال أبو حاتم: ضعيف منكر الحديث، وقال ابن حجر: ضعيف، ينظر \"الجرح والتعديل\" ٥/ ٣٨٧، \"تهذيب الكمال\" ١٨/ ١٧٠، \"التقريب\" (٤١١١).\n(١) عُبَّادة بن نُسَى الكندي، أبو عمر الشَّاميّ الأردني، قاضي طبرية روى عن: أبي ريحانة، وأبي بن عمارة، وعبد الرحمن بن غنم، روى عنه: رجاء بن أبي سلمة، وبرد بن سنان، قال أَحْمد وابن معين: ثقة. وقال أبو حاتم: لا بأس به، قال ابن حجر: ثقة فاضل، ينظر: \"الجرح والتعديل\" ٦/ ٩٦، \"تهذيب الكمال\" ١٤/ ١٩٤، \"التقريب\" (٣١٦٠).\n(٢) في (ح): جبارة، وهو خطأ.\n(٣) جنادة بن أبي أمية الأَزدِيّ الزهراني، أبو عبد الله الشَّاميّ مختلف في صحبته، روى عن: النَّبِيّ -ﷺ- وعمر بن الخطاب، وعلي بن أبي طالب، ومعاذ بن جبل، روى عنه: مجاهد، وعلي بن رباح، وعبادة بن نسي، قال العجلي: تابعي ثقة. وقال الواقديّ: ثقة صاحب غزو مات سنة (٨٠ هـ)، ينظر: \"الجرح والتعديل\" ٢/ ٥١٥، \"تهذيب الكمال\" ٥/ ١٣٣، \"التقريب\" (٩٧٣).\n(٤) من (س)، وفي باقي النسخ: أعقد.\n(٥) [٢٢٤٦] الحكم على الإسناد:\nفيه عبد العزيز بن عبيد الله، ضعيف.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢١/ ١١٢، وأورده ابن كثير في \"تفسير القرآن العظيم\" ١١/ ١٠٥ من طريقه وقال: ورواه أبي حاتم من حديث إسماعيل بن عياش به، وهذا حديث غريب جدًّا، والطبراني في \"المعجم الكبير\" ٢٠/ ٦١ =","vol":"21","page":302},{"text":"<span data-type=\"title\" id=toc-3920>٢٣ </span>- ﴿وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَلَا تَكُنْ فِي مِرْيَةٍ مِنْ لِقَائِهِ﴾\nليلة المعراج عن ابن عباس (١)، وقال السدي: من تلقيه كتاب الله تعالى بالرضا والقبول (٢).\nقال أهل المعاني: لم يرد باللقاء الرؤية وإنما أراد مباشرة الحال وتبليغه رسالة الله ﷿ وقبوله كتاب الله تعالى (٣)، وقيل: من لقاء الله الخطاب للنبي - ﷺ - والمراد به غيره (٤).\n﴿وَجَعَلْنَاهُ﴾ يعني: الكتاب (٥)، وقال قتادة: موسى (٦) ﴿هُدًى لِبَنِي إِسْرَائِيلَ﴾.\n_________\n= (١١٢)، وفي \"مسند الشاميين\" ٢/ ٢٧٦. وأعله الهيثمي في \"مجمع الزوائد\" ٧/ ٩٠ بعبد العزيز بن عبيد الله، وانظر \"سلسلة الأحاديث الضعيفة\" للألباني ٤/ ٤٢١، و\"ضعيف الجامع الصغير\" (٢٥٤٤).\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠٩ بلفظ: فلا تكن في شك من لقاء موسى ليلة المعراج، وذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١٠٨ جميعهم عن ابن عباس.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٦/ ٣٠٨.\n(٣) انظر: \"معاني القرآن\" للزجاج ٤/ ٢٠٩.\n(٤) انظر: \"التحرير والتنوير\" للطاهر بن عاشور ١/ ٣٣٠٦.\n(٥) ذكره البَغَوِيّ في \"معالم التنزيل\" ٦/ ٣٠٩ وزاد هو: التوراة.\n(٦) ذكره الطبري في \"جامع البيان\" ٢١/ ١١٢، والبغوي في \"معالم التنزيل\" ٦/ ٣٠٩، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٤، بلفظ: يعود على موسى ولا تك في شك من أنك تلقى موسى، أي: ليلة الإسراء، وهذا قول جماعة من السلف، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١٠٨، وذكره السيوطي في \"الدر المنثور\" ١١/ ٧١٠.","vol":"21","page":303},{"text":"<span data-type=\"title\" id=toc-3921>٢٤ </span>- ﴿وَجَعَلْنَا مِنْهُمْ أَئِمَّةً﴾\nقادة في الخير يقتدى بهم ﴿يَهْدُونَ﴾ يدعون ﴿بِأَمْرِنَا لَمَّا صَبَرُوا﴾ قرأ حمزة والكسائي (لِمَا) بكسر اللام وتخفيف الميم (١)، أي: لصبرهم، واختاره أبو عبيد اعتبارًا بقراءة عبد الله (بِمَا صَبروا) (٢) وقرأ الباقون (٣): بفتح اللام وتشديد الميم، أي: حين صبروا.\n_________\n(١) القراءة متواترة دلَّ على ذلك قول الشاطبي ﵀: (لِما صَبَروا فاكسر وخفف شذا) حيث أمر بكسر اللام وتخفيف الميم في (لما صبروا) وللمشار إليهما بشين شذا وهم حمزة والكسائي فتعين للباقين القراءة بفتح اللام وتشديد الميم.\nانظر: \"السبعة\" لابن مجاهد (ص ٥١٦)، \"معاني القراءات\" للأزهري (ص ٣٨١)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٣٥٤)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٣٦٨، \"الحجة\" لابن زنجلة (ص ٥٦٩)، \"سراج القارئ\" لابن القاصح (ص ٢٣٣)، \"معجم القراءات\" للخطيب ٧/ ٢٣٦.\n(٢) بباء الجر (بما) أي: بصبرهم، والقراءة شاذة. انظر: \"البحر المحيط\" لأبي حيان ٧/ ٢٠٠، \"معجم القراءات\" للخطيب ٧/ ٢٣٦.\n(٣) وهم ابن كثير ونافع وأبو عمرو وابن عامر وعاصم، على أنها ظرف زمان بمعنى (حين) في موضع نصب، والعامل فيه (يهدون) أي: جعلناهم أئمة حين صبروا وهو ظرف فيه معنى الجزاء، وهو عند الفراء أداة لا موضع لها، قال الطبري في \"جامع البيان\" ٢١/ ١١٣: إنهما قراءتان مشهورتان متقاربتا المعنى فبأيهما قرأ القارئ فمصيب.\nانظر: \"السبعة\" لابن مجاهد (ص ٥١٦)، \"البحر المحيط\" لأبي حيان ٧/ ٢٠٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٣٧، \"إتحاف فضلاء البشر\" للدمياطي (ص ٣٦٨)، \"الحجة\" لابن زنجلة (ص ٥٦٩)، \"معجم القراءات\" للخطيب ٧/ ٢٣٦.","vol":"21","page":304},{"text":"﴿وَكَانُوا بِآيَاتِنَا يُوقِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-3922>٢٥ </span>- ﴿إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ﴾ (١)\n(يقضي بينهم (٢) ويُسمي أهل اليمن القاضي الفيصل) (٣) ﴿يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ﴾.\n\n<span data-type=\"title\" id=toc-3923>٢٦ </span>- ﴿أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ أَفَلَا يَسْمَعُونَ (٢٦)﴾\nآيات الله وعظاته فيتعظون بها.\n\n<span data-type=\"title\" id=toc-3924>٢٧ </span>- قوله: ﴿أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاءَ إِلَى الْأَرْضِ الْجُرُزِ﴾\nأي: اليابسة المغبرة الغليظة التي لا نبات فيها، وأصله من قولهم: ناقة جراز إذا كانت تأكل كل شيء تجده، ورجل جروز، إذا كان أكولًا (٤)، قال الراجز:\nخب جروز وإذا جاع بكى\nويأكل التمر ولا يلقي النوى (٥)\n_________\n(١) في (ح) بزيادة: يقضي.\n(٢) يقضي بينهم: ساقطة من (ح).\n(٣) ساقط من (س).\n(٤) قاله الفراء في \"معاني القرآن\" ٢/ ٢٩، والنحاس في \"معاني القرآن\" ٥/ ٣١٢، وانظر: \"لسان العرب\" لابن منظور ٥/ ٣١٧، \"النهاية في غريب الحديث والأثر\" لابن الأثير (١٤٨)، وزاد بعدها في هامش (س): والجروز الذي إذا أكل لم يترك شيئًا وكذلك المرأة. جوهري. وهو في \"الصحاح\" للجوهري (جرز) ٣/ ٨٦٦.\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" الشطر الأول منه ٤/ ٣٦٥، والقرطبي في =","vol":"21","page":305},{"text":"وسيف جراز أي: قاطع، وجرزت الجراد الزرع إذا استأصلته، فكأن الجرز هي الأرض التي لا يبقى على ظهرها شيء إلا أفسدته وفيه أربع لغات: جُرز وجَرُز وجَرْزَ وجَرَز.\nقال ابن عباس: هي أرض باليمن (١)، قال مجاهد: هي أَبْيَن (٢) ﴿فَنُخْرِجُ﴾ فننبت ﴿بِهِ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَامُهُمْ وَأَنْفُسُهُمْ أَفَلَا يُبْصِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-3925>٢٨ </span>- ﴿وَيَقُولُونَ مَتَى هَذَا الْفَتْحُ إِنْ كُنْتُمْ صَادِقِينَ﴾.\nقال بعضهم: أراد بيوم الفتح يوم القيامة الذي فيه الثواب والعقاب والحكم بين العباد (٣).\n_________\n= \"الجامع لأحكام القرآن\" ١٤/ ١١١ ذكره كاملًا، والطبري في \"جامع البيان\" ٢١/ ١١٤ ذكر جزءًا من الشطر الأول. ورجل خب بالفتح في الخاء أو بالكسر: أي: خداع خبيث، والجَرُوز: الذي يأكل ما أمامه ولا يبقي منه شيء، ووصفه بالشراهة وهو الشاهد في هذا البيت.\n(١) أخرجه الطبري في \"جامع البيان\" ٢١/ ١١٥، وذكره البغوي في \"معالم التنزيل\" ٦/ ٣٠٩، والزمخشري في \"الكشاف\" ٣/ ٢٤٧، والقرطبي في \"الجامع لأحكام القرآن \" ١٤/ ١١٠، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٧١١ لابن المنذر وابن أبي شيبة وابن أبي حاتم، وذكره الشوكاني في \"فتح القدير\" ٤/ ٣١٧ جميعهم عن ابن عباس، وقال القرطبي في \"الجامع لأحكام القرآن\": والإسناد عن ابن عباس صحيح لا مطعن فيه.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٣/ ١١٠، والطبري في \"جامع البيان\" ٢١/ ١١٥، وذكره البغوي في \"معالم التنزيل\" ٦/ ٣٠٩، والزمخشري في \"الكشاف\" ٣/ ٢٤٧، وابن عطية في \"المحرر الوجيز\" ٤/ ٣٦٦، وزاد السيوطي في نسبته في \"الدر المنثور\" ١١/ ٧١١ لابن المنذر وابن أبي حاتم جميعهم عن مجاهد.\n(٣) قاله مجاهد كما أخرجه الطبري في \"جامع البيان\" ٢١/ ١١٦، وذكره القرطبي في =","vol":"21","page":306},{"text":"قال قتادة: قال أصحاب النبي - ﷺ -: \"إن لنا يومًا ننعم فيه ونستريح ويحكم بيننا وبينكم\"، فقال الكفار استهزاءً: ﴿مَتَى هَذَا الْفَتْحُ﴾ أي: القضاء والحكم (١) (وقال الكلبي: يعني فتح مكة، وقال السدي: يعني يوم بدر؛ لأن أصحاب رسول الله - ﷺ - كانوا يقولون لهم إن الله ناصرنا ومُظهرنا عليهم) (٢).\n\n<span data-type=\"title\" id=toc-3926>٢٩ </span>- ﴿قُلْ يَوْمَ الْفَتْحِ﴾\nيوم القيامة ﴿لَا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ وَلَا هُمْ يُنْظَرُونَ﴾ ومن تأول النصر قال: لا ينفعهم إيمانهم إذا جاءهم العذاب وقتلوا (٣).\n\n<span data-type=\"title\" id=toc-3927>٣٠ </span>- ﴿فَأَعْرِضْ عَنْهُمْ وَانْتَظِرْ إِنَّهُمْ مُنْتَظِرُونَ﴾\n_________\n= \"الجامع لأحكام القرآن\" ١٤/ ١١١، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٧١٣ لابن المنذر والفريابي وابن أبي شيبة وابن أبي حاتم.\n(١) أخرجه الطبري في \"جامع البيان\" ٢١/ ١١٦ عن قتادة، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١١١ ولم ينسبه، وزاد في نسبته السيوطي في \"الدر المنثور\" ١١/ ٧١٢ - ٧١٣ لابن أبي حاتم، وانظر: \"فتح القدير\" للشوكاني ٤/ ٣٢٠ جميعهم عن قتادة.\n(٢) من (س) زيادة.\n(٣) والقول الأول أولى، لأن باب التوبة مفتوح قبل الغرغرة وقبل قيام الساعة، قال ابن كثير: ومن زعم أن المراد من هذا الفتح فتح مكة فقد أبعد النجعة، وأخطأ فأفحش؛ فإن يوم الفتح قد قبل رسول الله - ﷺ - إسلام الطلقاء، وقد كانوا قريبًا من ألفين، ولو كان المراد فتح مكة لما قبل إسلامهم، \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٠٩، وانظر: \"جامع البيان\" للطبري ١٤/ ١١٦، \"معاني القرآن\" للنحاس ٥/ ٣١٣.","vol":"21","page":307},{"text":"قراءة العامة (مُنْتَظِرُونَ) بكسر الظاء (١)، وقرأ محمَّد بن السميفع بفتح الظاء (٢) قال الفراء: لا يصح هذا إلَّا بإضمار مجازه إنهم منتظرون ربهم (٣)، قال: أبو حاتم: الصحيح كسر الظاء (٤) نظيره ﴿فَارْتَقِبْ إِنَّهُمْ مُرْتَقِبُونَ (٥٩)﴾ [الدخان: ٥٩] (٥).\n_________\n(١) انظر: \"البحر المحيط\" لأبي حيان ٧/ ٢٠٦، \"معجم القراءات\" للخطيب ٧/ ٢٣٩.\n(٢) (مُنْتَظَرُون) اسم مفعول، أي: هم أحقاء بأن يُنتظر هلاكهم. والقراءة شاذة.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١١٩)، \"المحتسب\" لابن جني ٢/ ٢١٨، \"معجم القراءات\" للخطيب ٧/ ٢٣٩.\n(٣) نسبه القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١١٢ للفراء.\n(٤) انظر: \"المحتسب\" لابن جني ٢/ ٢١٨، \"المحرر الوجيز\" لابن عطية ٤/ ٣٦٦، \"فتح القدير\" للشوكاني ٤/ ٣٢٠.\n(٥) الدخان: ٥٩.","vol":"21","page":308},{"text":"<span data-type=\"title\" id=toc-3928>٣٣ - سُورَة الأحزاب</span>","vol":"21","page":309},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\nسورة الأحزاب (١) مدنية، وهي خمسة آلاف وسبعمائة وستة وتسعون حرفًا، وألف ومائتان وثمانون كلمة، وثلاث وسبعون آية.\n[٢٢٤٧] أخبرنا الأستاذ الإِمام أبو إسحاق الثعلبي ﵀ قال: أخبرنا محمَّد بن القاسم بن أَحْمد (٢) بقراءتي عليه، قال: أخبرنا عبد الله ابن أَحْمد بن جعفر (٣)، قال: أخبرنا أبو عمرو الحيري (٤)، وعمرو بن عبد الله البَصْرِيّ (٥)، قالا (٦): أخبرنا محمَّد بن عبد الوهَّاب العبدي (٧) قال: أخبرنا أَحْمد بن عبد الله بن يونس (٨) قال: أخبرنا سلام بن سليم (٩) قال: أخبرنا هارون بن كثير (١٠)، عن زيد بن أسلم (١١)، عن\n_________\n(١) الحِزْبُ: جَماعةُ الناسِ، والجمع أَحْزاب؛ والأَحْزابُ: جُنُودُ الكُفَّار، تأَلَّبوا وتظاهروا على حِزْب النَّبِيّ، - ﷺ -، وهم: قريش وغطفان وبنو قريظة.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣٠٨ (حزب).\n(٢) أبو الحسن النَّيْسَابُورِيّ، لم يذكر بجرح أو تعديل.\n(٣) ثِقَة.\n(٤) أَحْمد بن محمَّد بن أَحْمد بن منصور بن مسلم لم يذكر بجرح أو تعديل.\n(٥) عمرو بن عبد الله بن درهم لم يذكر بجرح أو تعديل.\n(٦) في الأصل: قال.\n(٧) أبو أَحْمد الفراء، ثِقَة عارف.\n(٨) التَّمِيمِيّ اليربوعي، أبو عبد الله، ثِقَة حافظ.\n(٩) أبو سليمان المدائنيّ، متروك.\n(١٠) مجهول.\n(١١) قال ابن حجر: هو تحريف، والصواب زيد بن سالم، جهله أبو حاتم.","vol":"21","page":311},{"text":"أَبيه (١)، عن أبي أُمامة (٢)، عن أبي بن كعب قال: قال رسول الله -ﷺ-: \"من قرأ سورة الأحزاب وعلمها أهله وما ملكت يمينه أعطي الأمان من عذاب القبر\" (٣).\n_________\n(١) قال الذهبي: زيد عن أَبيه نكرة.\n(٢) صدي بن عجلان، الصحابي المشهور.\n(٣) [٢٢٤٧] الحكم على الإسناد:\nموضوع؛ فيه سلام متروك، وهارون مجهول وكذا فيه زيد عن أَبيه نكرة، والحديث تقدم مرارًا.\nالتخريج:\nقال ابن الجوزي: لم أعجب من الثعلبي والواحدي إذ روياه في التفسير، وإنما عجبت من أبي بكر بن أبي داود كيف فرقه على كتابه الذي صنفه في \"فضائل القرآن\" وهو يعلم أنَّه حديث محال.\nانظر: \"الموضوعات\" لابن الجوزي ١/ ٣٩١ - ٣٩٤، \"تلخيص كتاب الموضوعات\" للذهبي ١/ ٦٤ - ٦٥، \"المغني في الضعفاء\" للذهبي ٢/ ٧٠٥ (٦٧٠٤)، \"الكامل\" لابن عدي ٧/ ١٢٧. \"تنزيه الشريعة\" لابن عراق ١/ ٢٨٤.\nوهاهنا تنبيه: قال القاسمي ﵀: الذين قالوا لا يعمل بالحديث الضعيف لا في الأحكام ولا في الفضائل. قال حكاه ابن سيد النَّاس في \"عيون الأثر\"، عن يحيى بن معين، ونسبه في \"فتح المغيث\" لأبي بكر بن العربي، ثم قال: والظاهر أن مذهب البُخَارِيّ ومسلم ذلك أَيضًا، يدل عليه شرط البُخَارِيّ في \"صحيحه\" وتشنيع الإِمام مسلم على رواة الضعيف، وعدم إخراجهما في صحيحيهما شيئًا منه، وهذا مذهب ابن حزم ﵀ أَيضًا حيث قال: ما نقله أهل المشرق والمغرب، أو كافة عن كافة، أو ثِقَة عن ثِقَة، حتَّى يبلغ إلى النَّبِيّ -ﷺ- إلَّا أن في الطريق رجلًا مجروحا بكذب أو غفلة أو مجهول الحال، فهذا يقول به بعض المسلمين، ولا يحل عندنا القول به ولا تصديقه، ولا الأخذ بشيء منه.\nانظر: \"قواعد التحديث\" للقاسمي (ص ١١٣)، \"الفصل في الملل والنحل\" لابن =","vol":"21","page":312},{"text":"<span data-type=\"title\" id=toc-3929>١ </span>- قوله ﷿: ﴿يَاأَيُّهَا النَّبِيًّاتَّقِ اللهَ﴾\nنزلت في أبي سفيان بن حرب، وعكرمة بن أبي جهل، وأبي الأعور عمرو بن سفيان السلمي، وذلك أنَّهم قدموا المدينة (١) فنزلوا على عبد الله بن أُبيّ رأس المنافقين بعد قتال أحد (٢)، وقد أعطاهم النَّبِيّ -ﷺ- الأمان على أن يكلموه، فقام معهم عبد الله بن سعد بن\n_________\n= حزم ٢/ ٨٣.\nوقال الألباني ﵀: قال الحافظ ابن رجب الحنبلي: وظاهر ما ذكره مسلم في مقدمة كتابه، يعني\"الصحيح\"، يقتضي أنَّه لا تروى أحاديث الترغيب والترهيب إلَّا عمن تروى عنه الأحكام. . قلت الألباني: وهذا الذي أدين الله به وأدعو النَّاس إليه، أن الحديث الضعيف لا يعمل به مطلقًا لا في الفضائل والمستحبات، ولا في غيرهما، ذلك لأن الحديث الضعيف إنما يفيد الظن المرجوح بلا خلاف أعرفه بين العلماء، وإذا كان كذلك فكيف يقال يجوز العمل به، والله ﷿ قد ذمه في غير ما آية من كتابه فقال تعالى: ﴿إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا﴾، وقوله: ﴿إِنْ تَتَّبِعُونَ إِلَّا الظَّنَّ﴾، وقال رسول الله - ﷺ -: \"إياكم والظن فإن الظن أكذب الحديث\" متفق عليه. . واعلم أنَّه ليس لدى المخالفين لهذا القول الذي اخترته أي دليل من كتاب ولا سنة. \"صحيح الجامع الصغير\" ١/ ٤٥.\n(١) يأتي الكلام على المدينة وتسميتها عند تفسير قوله تعالى: ﴿وَإِذْ قَالَتْ طَائِفَةٌ مِنْهُمْ يَاأَهْلَ يَثْرِبَ﴾ الآية.\n(٢) وهي الغزوة المشهورة التي وقعت بين المسلمين والكافرين، وكانت يوم السبت الحادي عشر من شوال سنة ثلاث من الهجرة، قاله الزُّهْرِيّ، وقتادة، وموسى بن عقبة، ومحمَّد بن إسحاق، ووقعت عند جبل أحد، وسمي أحدًا لتوحده بين الجبال، وفي \"الصحيح\": \"أحد جبل يحبنا ونحبه\".\nانظر: \"البداية والنهاية\" لابن كثير ٦/ ١٠ - ٦٤، \"السيرة النبوية\" لابن كثير ٢/ ٣٨٠ - ٤٩٠.","vol":"21","page":313},{"text":"أبي سرح، وطعمة بن أبيرق، فقالوا للنبي - ﷺ - وعنده عمر بن الخَطَّاب ﵁: ارفض (١) ذكر آلهتنا اللات والعزى ومناة (٢) وقل إن لها شفاعة ومنعة لمن عبدها وندعك وربك. فشق على النَّبِيّ -ﷺ- قولهم. فقال عمر بن الخَطَّاب - ﵁ -: ائذن لنا يَا رسول الله في قتلهم. فقال -﵇ -: إنِّي قد أعطيتهم الأمان. فقال عمر: اخرجوا في لعنة الله وغضبه. فأمر النَّبِيّ - ﷺ - عمر أن يخرجهم من المدينة، وأنزل الله ﷿: ﴿يَاأَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ﴾ من أهل مكة يعني: أَبا سفيان، وأبا الأعور، وعكرمة، والمنافقين عبد الله بن أبي،\n_________\n(١) الرفض: تركك الشيء، والمراد هنا: أن لا يسب الأصنام، وأن يترك ذكرها بسوء ولا يتكلم فيها.\nانظر: \"لسان العرب\" لابن منظور ٩/ ١٦ (رفض).\n(٢) قاله البُخَارِيّ في كتاب التفسير، باب ﴿أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى (١٩)﴾ (٤٨٥٨)، عن ابن عباس ﵄ في قوله: (اللات والعزى): كان اللات رجلا يلت سويق الحاج، وفي باب (ومناة الثالثة الأخرى) (٤٨٦١) عن عائشة ﵂ قالت: كان رجال من الْأَنصار ممن كان يهل لمناة، ومناة صنم بين مكة والمدينة، قالوا يَا نبي الله، كنا لا نطوف بين الصفا والمروة تعظيمًا لمناة، فأنزل الله تعالى: ﴿إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ﴾. فطاف رسول الله - ﷺ - والمسلمون. وقال النووي: (مَنَاة) صَنَم كَانَ نَصَبَهُ عَمْرو بْن لُحَيّ في جِهَة البَحْر بِالْمُشَلَّلِ مِمَّا يَلِي قُدَيْدَا، وَكَذَا جَاءَ مُفَسرًا في المُوَطَّأ، وَكَانَتْ الأزد وَغَسَّان تُهِلّ لَهُ بِالْحَجِّ، وَقَالَ ابن الكَلْبِي: (مَنَاة) صَخْرَة لِهُذَيْل بِقُدَيْد. وعن ابن عباس: أن العزي كانت ببطن نخلة، وأن اللات كانت بالطائف، وأن مناة كانت بقديد. قال علي بن الجعد: بطن نخلة: هو بستان بني عامر.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٢٩٧.","vol":"21","page":314},{"text":"وعبد الله بن سعد، وطعمة (١). ﴿إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا﴾.\n\n<span data-type=\"title\" id=toc-3930>٢ </span>- ﴿وَاتَّبِعْ مَا يُوحَى إِلَيْكَ مِنْ رَبِّكَ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا (٢)﴾\nالياء أبو عمرو، وغيره بالتاء (٢).\n\n<span data-type=\"title\" id=toc-3931>٣ </span>- ﴿وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا﴾.\n[٢٢٤٨] وأخبرنا ابن فنجويه (٣) قال: أخبرنا موسى بن عليّ (٤) قال: أخبرنا الحسن بن علويه (٥) قال: أخبرنا إسماعيل بن عيسى (٦) قال: أخبرنا المسيّب (٧)، عن شيخ من أهل الشَّام قال: قدم على رسول الله - ﷺ - ناس من ثقيف، فطلبوا إليه أن يمتعهم باللات والعزى سنة، وقالوا: لتعلم قريش منزلتنا منك، فهمَّ النَّبِيّ -ﷺ- بذلك (٨)، فأنزل الله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ﴾ الآيات.\n_________\n(١) وذكره القرطبي عن الثعلبي، والوا حدي، والقشيري.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١١٤، \"أسباب النزول\" للواحدي (ص ٣٦٤) (٦٨٨).\n(٢) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٧.\n(٣) ثِقَة صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) أبو محمَّد البغدادي القطَّان ثِقَة.\n(٦) العطار، ضعفه الأَزدِيّ وصححه غيره.\n(٧) المسيّب بن شريك، أبو سعد التَّمِيمِيّ، متروك.\n(٨) [٢٢٤٨] الحكم على الإسناد:\nفيه موسى بن عليّ، لم أجده، والمسيب بن شريك متروك، وشيخه مجهول.\nحاشا لله أن يهم النَّبِيّ -ﷺ- بذلك، فإن في هذا نظر؛ لأن الإِسلام والجاهلية لا =","vol":"21","page":315},{"text":"<span data-type=\"title\" id=toc-3932>٤ </span>- ﴿مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ﴾\nنزلت في أبي معمر جميل بن معمر بن حبيب بن عبد الله الفهري (١)، وكان رجلَا لبيبًا حافظًا لما يسمع، فقالت قريش: ما حفظ أبو معمر هذِه الأشياء إلَّا وله قلبان (٢)، وكان يقول: إن لي\n_________\n= يلتقيان، لا في منتصف الطريق، ولا أنصاف حلول، فإن الدين هو الدين ﴿فَلَا تُطِعِ الْمُكَذِّبِينَ (٨) وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ﴾، ثم كيف يهم بذلك - ﷺوهو الذي نزل عليه قوله تعالى: ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١) لَا أَعْبُدُ مَا تَعْبُدُونَ﴾؟ !، وقيل في سبب نزولها كما ذكر ابن إسحاق، وأهل التفسير: أنها نزلت في رهط من قريش منهم: الحارث بن قيس السهمي، والعاص بن وائل، والوليد بن المغيرة، والسود بن عبد يغوث، والأسود بن المطَّلب بن أسد، وأمية بن خلف، قالوا: يَا محمَّد هلم فاتبع ديننا ونتبع دينك ونشركك في أمرنا كله، تعبد آلهتنا سنة ونعبد إلهك سنة، فإن كان الذي جئت به خيرًا كنا قد شركناك فيه وأخذنا حظنا منه، وإن كان الذي بأيدينا خيرًا كنت قد شركتنا في أمرنا وأخذت بحظك منه. فقال: معاذ الله أن أشرك به غيره. قالوا: فاستلم بعض آلهتنا نصدقك ونعبد إلهك. فقال: حتَّى أنظر ما يأتي من عند ربي، فأنزل الله ﷿ ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾ إلى آخر السورة، فغدا رسول الله - ﷺ - إلى المسجد الحرام وفيه الملأ من قريش، فقام على رؤوسهم ثم قرأها عليهم حتَّى فرغ من السورة، فأيسوا منه عند ذلك وآذوه وأصحابه. ثم إنه - ﷺ - خير من عبد الله تعالى ووحده، فهو خاتم النبيين، وإمام الموحدين.\n(١) رواه الطبري في \"جامع البيان\" ٣/ ٣٣١، ٢١/ ١١٨ عن ابن عباس، ومجاهد، ولم يذكر اسم الرَّجل، وعن قتادة.\nوقال القرطبي ﵀ في \"الجامع لأحكام القرآن\" ١٤/ ١١٦: قال السهيلي: كان جميل بن معمر الجمحي، وهو ابن معمر بن حبيب بن وهب بن حذافة بن جمح، واسم جمح: تيم، وكان يدعى ذا القلبين.\n(٢) قال ابن العربي ﵀: قوله تعالى: ﴿مِنْ قَلْبَيْنِ﴾ القلب: بِضْعَة صَغِيرَةُ =","vol":"21","page":316},{"text":"قلبين أعقل بكل واحد منهما أفضل من عقل محمَّد. فلما كان يوم بدر، وهُزِم المشركون وفيهم يومئذ أبو معمر تلقاه أبو سفيان بن حرب -وهو معلق إحدى نعليه بيده والأخرى في رجله- فقال له: يَا أَبا معمر، ما حال النَّاس؟ قال: انهزموا قال: فما بالك إحدى نعليك في يدك والأخرى في رجلك؟ ! فقال له أبو معمر: ما شعرت إلَّا أنهما في رجلي. فعرفوا يومئذ أنَّه لو كان له قلبان لما نسي نعله في يده.\nوقال الزُّهْرِيّ ومقاتل: هذا مثل ضربه الله للمظاهر من امرأته، وللمتبني ولد غيره، يقول: فكما لا يكون لرجل قلبان كذلك لا يكون امرأة المظاهر أمه حتَّى تكون له أمَّان، ولا يكون ولد واحد ابن رجلين (١).\n﴿وَمَا جَعَلَ أَزْوَاجَكُمُ اللَّائِي﴾ قرأ أبو جعفر، وأبو عمرو، وورش (اللاي) بغير مد ولا همز، ممدودة مهموزة: نافع غير ورش،\n_________\n= الجُرْمِ عَلَى هَيْئَةِ الصَّنَوْبَرَةِ، خلقها الله تعالى في الآدمي، وجعلها محلًا للعلم، والروح أَيضًا -في قول- يحصى به العبد من العلوم ما لا يسع في أسفار، يكتبه الله فيه بالخط الإلهي، ويضبطه فيه بالحفظ الرباني حتَّى يحصيه ولا ينسى منه شيئًا. وهو بين لمتين: لمة من الملك، ولمة من الشيطان. وهو محل الخطرات والوساوس، ومكان الكفر والإيمان، والمعنى في الآية: أنَّه لا يجتمع في القلب الكفر والإيمان، والهدى والضلال، والإنابة والإصرار. \"أحكام القرآن\" ٣/ ١٥٠٤.\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١١٩ عن الزُّهْرِيّ.\nقال القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١١٧ قال النحاس: وهذا قول ضعيف لا يصح في اللغة، وهو من منقطعات الزُّهْرِيّ رواه معمر عنه. .","vol":"21","page":317},{"text":"وأيوب، ويعقوب، والأعرج وأنشد:\nمن اللاءِ لم يحججن يبغين حسبة ولكن ليقتلن البريء المغفلا (١)\nوقرأ أهل الكوفة والشَّام بالمد والهمز وإثبات الياء، واختاره أبو عبيد للإشباع.\nواختلف فيه عن ابن كثير، وكلها لغات معروفة.\n(تَظَّاهرون) بفتح التاء وتشديد الظاء: شامي.\nبفتح التاء وتخفيف الظاء: كُوفِيّ غير عاصم، واختاره أبو عبيد.\n_________\n(١) اللاَّئي: بمعنى اللَّواتي بوزن القاضي والدَّاعي. وفي التنزيل العزيز: ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ﴾. قال ابن جني: وحكي عنهم اللاؤو فعلوا ذلك يريد اللَّاؤون، فحذف النُّون تخفيفًا. وإِن شئت قلت للنساء اللا، بالقصر بلا ياء ولا مدّ ولا همز قال الكميت:\nوكانَتْ مِن اللاَّ لا يُغَيّرُها ابنها ... إذا ما الغُلامً الأَحْمَقُ الأُمَّ غَيَّرا\nومثله قول الراجز:\nفدُومي على العَهْدِ الذي كان بَيْنَنا ... أَم أَنْتِ من اللاَّ ما لَهُنَّ عُهودُ؟\nقال بعضهم: من قال اللاَّء فهو عنده كالباب، ومن قال اللاَّئي فهو عنده كالقاضي؛ قال: ورأيت كثيرًا قد استعمل اللاَّئي لجماعة الرجال فقال:\nأُولئكَ إِخواني وأَخْلالُ شيمَتي ... وأَخْدانُك اللَّائي تَزَيَّنَّ بالكَتَمْ\nوأَورد ابن بري هذا البيت مستشهدا به على جمع آخر فقال: ويقال اللاءَات أَيضًا؛ قال الشَّاعر:\nأُولئك أَخْداني الذينَ أَلِفْتُهمْ ... وأَخْدانُكَ اللاءَاتِ زُيِّنَّ بالكتمْ\nقال ابن سيده: وكل ذلك جمع التي على غير قياس. \"المحكم\" ١٠/ ٢٠٦، \"لسان العرب\" لابن منظور ١٥/ ٢٣٨، ٢٤٠، \"الحجة\" لابن زنجلة (ص ٥١٧) \"الجامع لأحكام القرآن\" للقرطبي ٥/ ١٠٨.","vol":"21","page":318},{"text":"بضم التاء، وتخفيف الظاء، وكسر الهاء: عاصم، والحسن.\nقال أبو عمرو: وهذا منكر؛ لأن المظاهرة من التعاون (١).\nوالآية نزلت في أوس بن الصامت بن قيس بن أصرم أخي عبادة وفي امرأته خولة بنت ثعلبة بن مالك، يقول الله: ما جعل نساءكم اللاتي تقولون: هن علينا كظهور أمهاتنا في الحرام كما تقولون، ولكنها معصية، وفيها كفارة، وأزواجكم لكم حلال (٢)، وسنذكر القصة والحكم في سورة المجادلة إن شاء الله.\n﴿وَمَا جَعَلَ ادعيائكم﴾ يعني: من تبنيتموه ﴿ابنائكم﴾ نزلت في زيد ابن حارثة بن شراحيل الكلبي من بني عبد ود (٣)، كان عبدًا لرسول الله - ﷺ - فأعتقه وتبنّاه قبل الوحي، وآخى بينه وبين حمزة بن عبد المطَّلب في الإِسلام، فجعل الفقير أخًا للغني ليعود عليه، فلما تزوج النَّبِيّ -ﷺ- زينب بنت جحش الأسدية -وكانت تحت زيد بن حارثة- قالت اليهود والمنافقون: تزوج محمَّد امرأة ابنه، وهو ينهى النَّاس عنها، فأنزل الله تعالى هذِه الآية.\n_________\n(١) وكذلك قرأ حمزة، والكسائي، وخلف، إلَّا أنَّهم بفتح التاء والهاء، وقرأ ابن عامر كذلك إلَّا أنَّه بتشديد الظاء، وقرأ الباقون كذلك إلَّا أنَّهم بتشديد الهاء مفتوحة من غير أَلف قبلها.\nانظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٧.\n(٢) رواه الطبري في \"جامع البيان\" ٢١/ ١١٩ عن قتادة.\n(٣) رواه الطبري في \"جامع البيان\" ٢١/ ١١٩ عن مجاهد، وابن زيد.\nونقل القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ١١٨ إجماع المفسرين على ذلك.","vol":"21","page":319},{"text":"وقال: ﴿ذَلِكُمْ قَوْلُكُمْ بِأَفْوَاهِكُمْ﴾ ولا حقيقة له يعني قولهم: زيد ابن محمد.\n﴿وَاللَّهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ﴾.\n\n<span data-type=\"title\" id=toc-3933>٥ </span>- ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾\nالذين ولدوهم ﴿هُوَ أَقْسَطُ﴾ أعدل ﴿عِنْدَ اللَّهِ﴾.\n﴿فَإِنْ لَمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ﴾ أي: فهم إخوانكم (١) ﴿فِي الدِّينِ وَمَوَالِيكُمْ﴾ (٢) إن كانوا محرريكم وليس ببنيكم (٣).\n[٢٢٤٩] أنبأني عقيل بن محمَّد الجرجاني (٤)، قال: أخبرنا المعافى بن زكريا (٥)، قال: أخبرنا محمَّد بن جرير (٦)، قال: حَدَّثني\n_________\n(١) قال ابن العربي ﵀: فيه إطلاق اسم الأخوة دون إطلاق اسم الأبوة؛ لأن المُؤْمنين أخوة قال الله تعالى: ﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ﴾. وقال النَّبِيّ -ﷺ-: \"وَدِدت أنِّي رأيت إخوَانَنَا\". قالوا: أَلَسْنَا بِإِخْوَانِك؟ قال: \"بل أنتم أصحابي، وإخواننا الذين لم يأتوا بَعدُ\" [موطأ مالك: ٢٩]. \"أحكام القرآن\" ٣/ ١٥٠٦.\n(٢) في هذِه الآية دليل قوي على أَنَّ مَنْ لا أَبَ له مِنْ وَلَدٍ دعي أو لعان لا يَنْتَسِبُ إلى أُمهِ، ولكن يقال أخو معتقه وولده إنْ كَانَ حُرًّا، أَوْ عَبْدُهُ إنْ كَانَ رِقًّا. فَأَمَّا ولد الملاعنة إنْ كان حُرًّا فإنَّه يُدْعَى إلَى أمه، فيقال: فلان ابن فلانة، لأن أسبابه في انتسابه مُنقطعة، فرجعت إلى أمه.\nانظر: \"أحكام القرآن\" لابن العربي ٣/ ١٥٠٦.\n(٣) رواه الطبري في \"جامع البيان\" ٢١/ ١٢٠ - ١٢١ عن قتادة.\n(٤) لم أجده.\n(٥) أبو الفرج النهرواني القاضي، العلامة، الفقيه، الحافظ.\n(٦) أبو جعفر الطبري الإِمام العلم المجتهد، عالم العصر، صاحب التصانيف.","vol":"21","page":320},{"text":"يعقوب بن إبراهيم (١)، قال: أخبرنا ابن عليّة (٢)، عن عيينة بن عبد الرَّحْمَن (٣)، عن أَبيه (٤) قال: قال أبو بكرة (٥): قال الله ﷿: ﴿ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ فَإِنْ لَمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ﴾ فأنا ممن لا يعرف أبوه، وأنا من إخوانكم في الدين. قال (٦): إنِّي لأظنه لو علم أن أباه كان حمارًا لانتمى إليه (٧).\n﴿وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ﴾ قبل النهي فنسبتموه إلى غير أَبيه. وقال قتادة: يعني أن تدعوه لغير أَبيه وهو يرى أنَّه كذلك.\n﴿وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ﴾ فنسبتموه إلى غير أَبيه بعد النهي وأنتم\n_________\n(١) أبو يوسف الدورقي، ثِقَة، وكان من الحفاظ.\n(٢) إسماعيل بن إبراهيم، ثِقَة حافظ.\n(٣) عيينة بن عبد الرَّحْمَن بن جوشن الغطفاني الجوشني؛ أبو مالك البَصْرِيّ، روى عن أَبيه، ونافع مولى ابن عمر، وروى عنه شعبة، وابن المبارك وآخرون، قال أَحْمد: ليس به بأس صالح الحديث، وذكره ابن حبان في \"الثِّقات\" قال ابن حجر صدوق. \"الثقات\" لابن حبان ٣٠١/ ٧، \"التقريب\" (٥٣٤٣).\n(٤) عبد الرَّحْمَن بن جوشن الغطفاني البَصْرِيّ، روى عن أبي بكرة، قال أبو زرعة عنه: ثِقَة، ذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: ثِقَة، \"الثِّقات\" لابن حبان ٥/ ٨٤، \"التقريب\" لابن حجر (٣٨٣٠).\n(٥) صحابي مشهور.\n(٦) أي: الراوي عنه.\n(٧) [٢٢٤٩] الحكم على الإسناد:\nفيه شيخ المصنف، لم أجده.\nالتخريج:\n\"جامع البيان\" للطبري ٢١/ ١٢١.","vol":"21","page":321},{"text":"تعلمون أنَّه ليس بأبيه.\nومحل (ما) في قوله: ﴿مَا تَعَمَّدَتْ﴾ خفض ردًا على (ما) التي في قوله: ﴿فِيمَا أَخْطَأْتُمْ بِهِ﴾ مجازه: ولكن فيما تعمدت قلوبكم ﴿وَكَانَ اللَّهُ غَفُورًا رَحِيمًا﴾.\nقال النَّبِيّ - ﷺ -: \"من ادعى إلى غير أَبيه، أو إلى غير أهل نعمته فعليه لعنت الله والملائكة والناس أجمعين\" (١).\n[٢٢٥٠] وأخبرنا محمَّد بن عبد الله بن حمدون (٢) ﵀، قال: أخبرنا [أَحْمد بن] محمَّد بن الحسن (٣)، قال: أخبرنا محمَّد بن يحيى (٤)، قال: أخبرنا أبو صالح (٥)، قال: حَدَّثني الليث بن سعد (٦)، قال: حَدَّثني عبد الرَّحْمَن بن خالد (٧)، عن ابن شهاب (٨)، عن عروة بن\n_________\n(١) متفق عليه، رواه البُخَارِيّ كتاب الفرائض، باب من ادعى إلى غير أَبيه (٦٧٦٦، ٦٧٦٧)، ومسلم في كتاب الإيمان، باب حال إيمان من رغب عن أَبيه (٦٣) بلفظ: \"من ادعى إلى غير أَبيه وهو يعلم أنَّه غير أَبيه فالجنة عليه حرام\".\n(٢) أبو سعيد النَّيْسَابُورِيّ، العالم الزَّاهد، لم يذكر بجرح أو تعديل.\n(٣) ابن الشرقي، ثِقَة مأمون.\n(٤) الذُّهليّ، ثِقَة، حافظ جليل.\n(٥) عبد الله بن صالح، صدوق كثير الغلط.\n(٦) أبو الحارث المصري، الإِمام الثقة الثبت، في المخطوط الليث بن محمَّد ولعله خطأ من الناسخ أو تصحيف.\n(٧) عبد الرَّحْمَن بن خالد بن مسافر الفهمي، أمير مصر، يروي عن الزُّهْرِيّ روى عنه الليث بن سعد، قال أبو حاتم، صالح، وذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: صدوق، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٢٩، \"الثِّقات\" لابن حجان ٧/ ٨٣، \"التقريب\" (٣٨٤١).\n(٨) الزُّهْرِيّ الفقيه الحافظ، متفق على جلالته وإتقانه.","vol":"21","page":322},{"text":"الزُّبير (١)، وعمرة بنت عبد الرَّحْمَن (٢) عن عائشة (٣) أن أَبا حذيفة بن عتبة ابن ربيعة بن عبد شمس، كان ممن شهد بدرًا مع النَّبِيّ - ﷺ -، تبنى سالمًا، وأنكحه ابنة أخيه هند بنت الوليد بن عتبة بن ربيعة، وهو مولى (٤) لمرأة من الْأَنصار، فتبناه كما تبنى رسول الله - ﷺ - زيدًا، وكان مَنْ تبنى رجلًا في الجاهلية دعاه النَّاس إليه، وورث من ميراثه حتَّى نزلت ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ الآية (٥).\n\n<span data-type=\"title\" id=toc-3934>٦ </span>- ﴿النَّبِيُّ أَوْلَى﴾\nأحق ﴿بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ﴾ أن يحكم فيهم بما يشاء، ويجوز حكمه عليهم.\n_________\n(١) أبو عبد الله الأسدي، ثِقَة.\n(٢) ابن سعد بن زرارة، ثِقَة، وكانت أعلم النَّاس بحديث عائشة.\n(٣) أم المُؤْمنين.\n(٤) قال ابن العربي ﵀: يجوز إطلاق المولى على المُنْعَمِ عليه بالعتق، وعلى المُعْتِقِ بلفظ واحد، والمعنى مختلف، ويرجع ذلك إلى الولاية، وهي القرْبُ، كما ترجع الأخوة إلى أصل هو مقام الأبوة مِن الدين والصداقة. \"أحكام القرآن\" ١٥٠٦/ ٣ - ١٥٠٧.\n(٥) [٢٢٥٠] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وعبد الله بن صالح كثير الغلط.\nالتخريج:\nرواه البُخَارِيّ في المغازي (٤٠٠٠) من طريق يحيى بن بكير، عن الليث بن سعد، عن عقيل، عن ابن شهاب، وفي النكاح، باب الأكفاء في الدين (٥٠٨٨)، وأبو داود في النكاح، باب فيمن حرم به (٢٠٦١)، وأَحمد في \"المسند\" ٦/ ٢٠١ (٢٥٦٥٠)، ومالك في \"الموطأ\" (١١١٣) الرضاع، والدارمي في \"المسند\" (٢٣٠٣) النكاح.","vol":"21","page":323},{"text":"قال ابن عباس وعطاء: يعني إذا دعاهم النَّبِيّ إلى شيء، ودعتهم أنفسهم إلى شيء كانت طاعة النَّبِيّ أولى بهم من طاعة أنفسهم.\nوقال مقاتل: يعني طاعة النَّبِيّ أولى من طاعة بعضكم بعضًا.\nوقال ابن زيد: يقول: النَّبِيّ أولى من أنفسهم كما أَنْتَ أولى بعبدك، فما قضى فيهم من أمر جاز كما كل ما قضيت على عبدك جاز (١).\nوقيل: إنه ﵇ أولى بهم في إمضاء الأحكام، وإقامة الحدود عليهم لما فيه من مصلحة الخلق، والبعد عن الفساد.\nوقيل: إنه أولى بهم في العمل على الجهاد، وبذل النفس دونه.\nوقالت الحكماء: النَّبِيّ أولى بالمؤمنين من أنفسهم لأن أنفسهم تدعوهم إلى ما فيه هلاكهم، والنبي - ﷺ - يدعوهم إلى ما فيه نجاتهم.\nوقال أبو بكر الوراق: لأن النَّبِيّ -ﷺ- يدعوهم إلى العقل، وأنفسهم تدعوهم إلى الهوى.\nوقال بسام بن عبد الله العراقي: لأن أنفسهم تحترس من نار الدنيا، والنبي يحرسهم من نار العقبى (٢).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٢٢.\n(٢) قال القرطبي: قال ابن عطية: ويؤيد هذا قوله ﵊: \"أنا آخذ بحجزكم عن النَّار، وأنتم تقتحمون فيها تقحم الفراش\".\nقلت: هذا قول حسن في معنى الآية وتفسيرها، والحديث الذي ذكر أخرجه مسلم في صحيحه عن أبي هريرة، وعن جابر مثله وفيه: \"وأنتم تفلتون من يدي\" .. وهذا مثل لاجتهاد نبينا ﵊ في نجاتنا، وحرصه على تخلصنا من الهلكات التي بين أيدينا، فهو أولى بنا من أنفسنا ولجهلنا بقدر ذلك وغلبة =","vol":"21","page":324},{"text":"وروى سفيان (١)، عن طلحة (٢)، عن عطاء (٣)، عن ابن عباس أنَّه كان يقرأ: (النَّبِيّ أولى بالمؤمنين من أنفسهم وهو أب لهم) (٤).\nوروى سفيان (٥)، عن عمرو (٦)، عن بجالة (٧) -أو غيره- قال: مر عمر بن الخَطَّاب ﵁ بغلام وهو يقرأ في مصحف أُبيّ (٨) فذهب إليه فسأله، فقال: إنه كان يلهيني القرآن، ويلهيك\n_________\n= شهواتنا علينا، وظفر عدونا اللعين بنا، صرنا أحقر من الفراش، وأذل من الفراش ولا حول ولا قوة إلَّا بالله العلي العظيم. \"الجامع لأحكام القرآن\" ١٤/ ١٢٢.\n(١) الثوري، ثِقَة حافظ، إمام حجة.\n(٢) طلحة بن عمرو الحضرميّ، متروك.\n(٣) ابن أبي رباح، ثِقَة فقيه فاضل، لكنه كثير الإرسال.\n(٤) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢١/ ١٢٢ عن قتادة.\n(٥) ابن عيينة، ثِقَة حافظ إمام حجة.\n(٦) عمرو بن دينار، ثِقَة ثبت.\n(٧) بجالة بن عبدة، ثِقَة، من كبار التابعين، روى له البُخَارِيّ وأصحاب السنن ما عدا ابن ماجه. انظر \"الجرح والتعديل\" ٢/ ٤٣٧، \"الثِّقات\" لابن حبان ٤/ ٨٣، \"تهذيب الكمال\" ٤/ ٨، \"التقريب\" (٦٣٥).\n(٨) وردت هكذا في المخطوط، وذكره القرطبي فقال: وسمع عمر هذِه القراءة (وهو أب لهم وأزواجه. .) فأنكرها وقال: احكمها يَا غلام؟، فقال: إنها في مصحف أبيّ، فذهب إليه فسأله، فقال له أبيّ: إنه كان يلهيني القرآن ويلهيك الصفق في الأسواق. وأغلظ لعمر. \"الجامع لأحكام القرآن\" ١٤/ ١٢٥ - ١٢٦.","vol":"21","page":325},{"text":"الصفق (١) بالأسواق (٢).\nوقال عكرمة: أخبرت أنَّه كان في الحرف الأول (وهو أبوهم).\n[٢٢٥١] أخبرني الشيخ أبو عبد الله بن فنجويه الدينوري (٣) ﵀ بقراءتي عليه قال: أخبرنا أبو بكر بن مالك القطيعي (٤) قال: أخبرنا عبد الله بن أَحْمد بن حنبل (٥) قال: حَدَّثني أبي (٦) قال: حَدَّثني أبو عامر (٧)، وسريج (٨) قالا:\n_________\n(١) الصفق: التبايع، وتصافق القوم إذا تبايعوا، وصفق يده بالبيع والبيعة، وعلى يده صفقا ضرب بيده على يده، وذلك عند وجوب البيع، والاسم منها؛ الصفق، وفي حديث ابن مسعود: (صفقتان في صفقة ربا) أي: بيعتان في بيعة، وفي حديث أبي هريرة (أَلْهاهُم الصَّفْقُ بالأسْواق) أي التَّبايُع.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير (٣/ ٣٨ - ٣٩) صفق)، \"لسان العرب\" لابن منظور ١٢/ ٦٨ (صفق).\n(٢) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأورده الذهبي ﵀ بهذا السند في ترجمة أبي بن كعب - ﵁ -.\nانظر: \"سير أعلام النبلاء\" ١/ ٣٩٧.\n(٣) ثِقَة صدوق، كثير الرواية للمناكير.\n(٤) أَحْمد بن جعفر، ثِقَة.\n(٥) أبو عبد الرَّحْمَن الشَّيبانِيّ، ثِقَة.\n(٦) أبو عبد الله، الإِمام الحافظ الحجة، صاحب \"المسند\".\n(٧) عبد الملك بن عمرو القيسي، ثِقَة.\n(٨) سريج بن النُّعمان بن مروان الجوهري اللؤلؤي، أبو الحسين، روى عن فليح، والحمادين، وغيرهم، وعنه البُخَارِيّ، وأبو حاتم، وآخرون. ذكره ابن حبان في =","vol":"21","page":326},{"text":"أخبرنا فليح بن سليمان (١)، عن هلال بن عليّ (٢) عن (٣) عبد الرَّحْمَن بن أبي عمرة (٤)، عن النَّبِيّ - ﷺ - قال: \"ما من مؤمن إلَّا أنا أولى به في الدنيا والآخرة، أقرءوا إن شئتم ﴿النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ﴾ فأيما مؤمن هلك وترك مالَا فليرثه عصبته من كانوا، وإن كان ترك دينًا أو ضياعًا فليأتني فإنِّي أنا مولاه\" (٥).\n_________\n= \"الثِّقات\" وقال الدارقطني، ثِقَة، وقال ابن حجر، ثِقَة يهم قليلَا.\n\"الثِّقات\" لابن حبان ٨/ ٣٠٦، \"التقريب\" (٢٢١٨).\n(١) فليح بن سليمان بن أبي المغيرة، واسمه، رافع ويقال نافع بن جبير الخُزَاعِيّ، ولد في آخر أيام الصَّحَابَة، حدث عن ضمرة بن سعيد ونافع والزهري وغيرهم، وعنه ابن المبارك وابن وهب وخلق كثير، قال أبو حاتم ليس بالقوي، وقال ابن حجر: صدوق كثير الخطأ، \"التهذيب\" للمزي ٢٢/ ٣١٧، \"السير\" للذهبي ٧/ ٣٥١ - ٣٥٥، \"التقريب\" لابن حجر (٥٤٤٣).\n(٢) هلال بن عليّ بن أسامة، ويقال: هلال بن أبي ميمونة، وهلال بن أبي هلال العامري، حدث عن أنس بن مالك، وأبو سلمة بن عبد الرَّحْمَن، وعطاء بن يسار، وعنه سعيد بن أبي هلال، ومالك بن أنس، قال أبو حاتم: شيخ يكتب حديثه، وقال ابن حجر: ثِقَة. \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٧٦، \"التقريب\" (٧٣٤٤).\n(٣) في المخطوط: بن، وهو خطأ والصواب: ما أثبتناه.\n(٤) عبد الرَّحْمَن بن أبي عمرة -وليس عميرة كما ورد في المخطوط- الأَنْصَارِيّ النجاري، ثِقَة مشهور.\n(٥) [٢٢٥١] الحكم على الإسناد:\nمرسل، وفيه فليح بن سليمان، كثير الخطأ.\nالتخريج:\nرواه البُخَارِيّ في التفسير سورة الأحزاب (٤٧٨١)، ورواه أَحْمد في \"المسند\" (٨٠٦٦) من حديث أبي هريرة بنحوه.","vol":"21","page":327},{"text":"﴿وَأَزْوَاجُهُ أُمَّهَاتُهُمْ﴾ يعني كأمهاتهم في الحرمة (١)، نظيرها قوله ﷿: ﴿وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ﴾ (٢) أي كالسماوات وإنما أراد الله سبحانه بهذا تعظيم حقهن وحرمتهن، وأنه لا يجوز نكاحهن لا في حياة النَّبِيّ -ﷺإن طلق- ولا بعد وفاته، وهن حرام على كل مؤمن كحرمة أمه، ودليل هذا التأويل أنَّه لا يحرم على الولد رؤية الأم، وقد حرم الله رؤيتهن على الأجنبيين، ولا يرثنهم ولا يرثونهن، فعلم أنهن أمهات المُؤْمنين من جهة الحرمة، ويحرم نكاحهن عليهم.\nروى سفيان (٣)، عن فراس (٤)، عن الشعبي (٥)، عن مسروق (٦)\n_________\n= وانظر: \"جامع البيان\" للطبري ٢١/ ١٢٢، عن أبي هريرة.\n(١) قال ابن العربي ﵀: ﴿وَأَزْوَاجُهُ أُمَّهَاتُهُمْ﴾ وَلَسْنَ لهم بأمهات، ولكنْ أُنْزِلْنَ منزلتهن في الحرمة، كما يُقال: زيد الشَّمس، أي أنزل في حسنه منزلة الشَّمس، وحاتم البحر أي أنزل في عموم جوده بمنزلة البحر؛ كل ذلك تكرمة للنبي - ﷺ - وحفظا لقلبه من التأذي بالغيرة. قال النَّبِيّ - ﷺ - للأنصار: \"تعجبون من غيره سعد؛ لأنا أغير منه، والله أغير مني\". ولهذا قال: (وما كان لكم أن تؤذوا رسول الله ولا أن تنكحوا أزواجه من بعده أبدًا إن ذلكم كان عند الله عظيمًا. ولم ينزل في هذِه الحرمة أحد منزلة النَّبِيّ -ﷺ- ولا روعيت فيه هذِه الخصيصة، وإن غار وتأذى؛ ولكنه محتمل مع حظ المنزلة من خفيف الأذى. \"أحكام القرآن\" ٣/ ١٥٠٨.\n(٢) آل عمران: ١٣٣.\n(٣) الثَّوريّ، ثِقَة حافظ، فقيه عابد.\n(٤) فراس بن يحيى الهمداني، صدوق ربما وهم.\n(٥) عامر بن شراحيل، ثِقَة مشهور فقيه فاضل.\n(٦) مسروق بن الأجدع، ثِقَة.","vol":"21","page":328},{"text":"قال: قالت امرأة لعائشة: يَا أمه، فقالت: لست لك بأم، أنا أم رجالكم (١).\n﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ﴾ يعني في الميراث.\nقال قتادة: كان المسلمون يتوارثون بالهجرة، وكان لا يرث الأعرابي المسلم من المهاجر شيئًا فأنزل الله تعالى هذِه الآية وخلط المؤمنون بعضهم ببعض، فصارت المواريث بالملك والقرابات (٢).\nوقال الكلبي: آخى رسول الله - ﷺ - بين النَّاس، فكان يؤاخي بين الرجلين، فإذا مات أحدهما ورثه الباقي منهما دون عصبته وأهله، فمكثوا بذلك ما شاء الله حتَّى نزلت هذِه الآية: ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ﴾ يعني: الذين آخى رسول الله -ﷺ- بينهم ﴿وَالْمُهَاجِرِينَ﴾، فنسخت هذِه الآية الموارثة بالمؤاخاة والهجرة وصارت للأدنى فالأدنى من القرابات.\n_________\n(١) الحكم على الإسناد:\nرجاله ثقات.\nتنبيه: بعد ما ذكره القرطبي قال: قلت: لا فائدة في اختصاص الحصر في الإباحة للرجال دون النساء، والذي يظهر لي أنهن أمهات الرجال والنساء، تعظيمًا لحقهن على الرجال والنساء، يدل عليه صدر الآية: ﴿النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ﴾ وهذا يشمل الرجال والنساء ضرورة، فيكون قوله ﴿وَأَزْوَاجُهُ أُمَّهَاتُهُمْ﴾ عائد إلى الجميع. \"الجامع لأحكام القرآن\" ١٤/ ١٢٣.\n(٢) رواه الطبري في \"جامع البيان\" ٢١/ ١٢٣ عن قتادة، بلفظ: فصارت المواريث بالملل.","vol":"21","page":329},{"text":"وقيل: أراد ثبات الميراث بالإيمان والهجرة (١).\nثم قال: ﴿إِلَّا أَنْ تَفْعَلُوا إِلَى أَوْلِيَائِكُمْ مَعْرُوفًا﴾ يعني: إلَّا أن توصوا لذوي قرابتكم من المشركين فيجوز الوصية لهم، وإن كانوا من غير أهل الإيمان والهجرة، وهذا قول محمَّد بن الحنفية، وقتادة، وعطاء، وعكرمة (٢).\nقال ابن زيد ومقاتل: يعني: أن توصوا لأوليائكم من المهاجرين (٣).\nقال مجاهد: أراد بالمعروف النصرة، وحفظ الحرمة بحق الإيمان والهجرة.\n_________\n(١) قال النووي ﵀: قال الطبري فإن الموارثة بالحلف والمؤاخاة كله منسوخ لقوله تعالى: ﴿وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ﴾. . وقال الحسن: كان التوارث بالحلف فنسخ بآية المواريث. قلت [النووي]: أما ما يتعلق بالإرث فيستحب فيه المخالفة عند جماهير العلماء، وأما المؤاخاة في الإِسلام والمحالفة على طاعة الله، والتناصر في الدين، والتعاون على البر والتقوى، وإقامة الحق فهذا باق لم ينسخ.\nانظر: \"شرح صحيح مسلم\" للنووي ١٦/ ٨١ - ٨٢ كتاب فضائل الصَّحَابَة، باب مؤاخاة النَّبِيّ -ﷺ- بين أصحابه - ﵁ -.\nقلت: القول بنسخ الآية لم يشر أحد إليه.\n(٢) رواه الطبري في \"جامع البيان\" ٢١/ ١٢٤.\n(٣) رواه الطبري عن ابن زيد، واختاره، وقال: هو أولى بالصواب؛ لأن القريب المشرك وإن كان ذا نسب فليس بالمولي، وذلك أن الشِّرك يقطع ولاية ما بين المؤمن والمشرك، وقد نهى الله المُؤْمنين أن يتخذوا منهم وليًا بقوله: ﴿لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾، وغير جائز أن ينهاهم عن اتخاذهم أولياء، ثم يصفهم جل ثناؤه بأنهم لهم أولياء. \"جامع البيان\" ٢١/ ١٢٤.","vol":"21","page":330},{"text":"﴿كَانَ ذَلِكَ﴾ الذي ذكرت لك من أن أولي الأرحام بعضهم أولى ببعض، وأن المشرك لا يرث المسلم (١) ﴿فِي الْكِتَابِ﴾ في اللوح المحفوظ ﴿مَسْطُورًا﴾ مكتوبًا. قال القرظي: في التوراة.\n\n<span data-type=\"title\" id=toc-3935>٧ </span>- ﴿وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ﴾\nعلى الوفاء بما حملوه أن يبشر بعضهم بعضًا، ويصدق بعضهم بعضًا. ﴿وَمِنْكَ﴾ يَا محمَّد.\n﴿وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ﴾ وإنما خص هؤلاء الخمسة بالذكر في هذِه الآية لأنهم أصحاب الشرائع والكتب، وألو العزم من الرسل، وأئمة الأمم ﴿وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا﴾.\n[٢٢٥٢] أخبرنا الحسين بن محمَّد بن الحسين الثَّقَفيّ (٢)، قال: أخبرنا عبيد الله بن أَحْمد بن يعقوب المقري (٣)، قال: أخبرنا محمَّد ابن محمَّد بن سليمان الباغندي (٤)، قال: أخبرنا هارون بن محمَّد ابن بكار بن بلال (٥)، قال: أخبرنا أبي (٦)، قال: أخبرنا سعيد بن\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٢٥ عن ابن زيد.\n(٢) ابن فنجويه، ثِقَة صدوق، كثير الرواية للمناكير.\n(٣) أبو الحسين، البغدادي بن البواب، ثِقَة.\n(٤) ثِقَة حافظ.\n(٥) هارون بن محمَّد بن بكار بن بلال العاملي الدِّمشقيّ، روى عن محمَّد بن عيسى، وأبيه، وبشير بن النُّعمان وروى عنه أبو حاتم وقال: صدوق وكذلك ابن حجر. انظر \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٩٧، \"التقريب\" لابن حجر (٧٢٣٨).\n(٦) مفتي دمشق وقاضيها، الإِمام المحدث.","vol":"21","page":331},{"text":"يحيى يعني: ابن بشير (١)، عن قتادة (٢)، عن الحسن (٣)، عن أبي هريرة، عن رسول الله - ﷺ - قال: \"كنت أول النبيين في الخلق، وآخرهم في البعث\" (٤). قال: قول الله ﷿ ﴿وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى﴾ فبدأ به - ﷺ - قبلهم.\n\n<span data-type=\"title\" id=toc-3936>٨ </span>- ﴿لِيَسْأَلَ الصَّادِقِينَ عَنْ صِدْقِهِمْ وَأَعَدَّ لِلْكَافِرِينَ عَذَابًا أَلِيمًا﴾.\n\n<span data-type=\"title\" id=toc-3937>٩ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ﴾ الآية.\nوذلك حين حوصر المسلمون مع رسول الله -ﷺ- أيام الخندق ﴿إِذْ جَاءَتْكُمْ جُنُودٌ﴾ يعني الأحزاب: قريش، وغطفان، ويهود قريظة، والنضير ﴿فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا﴾ (٥) وهي الصبا. قال عكرمة: قالت\n_________\n(١) سعيد بن بشير، ضعيف، يروي المنكرات عن قتادة.\n(٢) أبو الخَطَّاب السدوسي، ثِقَة ثبت.\n(٣) الحسن البَصْرِيّ، ثِقَة فقيه كان يرسل كثيرًا ويدلس.\n(٤) [٢٢٥٢] الحكم على الإسناد:\nضعيف، ابن بشير يروي المنكرات عن قتادة. وقال الألباني في \"سلسلة الأحاديث الضعيفة\" ٢/ ١١٥ (٦٦١)، ضعيف، ويغني عنه قوله - ﷺ -: \"كنت نبيًا وآدم بين الروح والجسد\" رواه أَحْمد، وسنده صحيح، ولكن لا دلالة فيه أن النَّبِيّ -ﷺ- أول خلق الله تعالى خلافًا لما يظن البعض.\nالتخريج:\nرواه ابن عدي في \"الكامل\" ٣/ ١٢٠٩. وانظر: \"الدر المنثور\" للسيوطي ٥/ ١٨٤.\n(٥) لطيفة: لولا أن الله جعل رسوله رحمة للعالمين لكانت هذِه الريح عليهم أشد من الريح العقيم التي أرسلها الله على عاد، ولكن قال الله تعالى: ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ﴾ فسلط الله عليهم هواء فرق شملهم، كما كان سبب اجتماعهم الهوى، وهم أخلاط من قبائل شتى أحزاب وآراء، فتناسب أن يرسل عليهم =","vol":"21","page":332},{"text":"الجنوب للشمال ليلة الأحزاب: انطلقي ننصر رسول الله -ﷺ-. فقالت الشمال: إن الحرة لا تسري بالليل. فكانت الريح التي أرسلت عليهم الصبا (١). قال رسول الله - ﷺ -: \"نصرت بالصبا، وأهلكت عاد بالدبور\" (٢).\n_________\n= الهواء الذي فرق جماعاتهم، وردهم خائبين خاسرين بغيظهم وحنقهم.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٣٨.\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٢٧ عن عكرمة.\nانظر: \"مجمع الزوائد\" للهيثمي ٦/ ١٣٩ عن ابن عباس، قال الهيثمي: رواه البَزَّار، ورجاله رجال الصحيح.\nالريح أو الرياح: من وحد الريح فلأنه اسم للجنس، يدل على القليل والكثير. ومن جمع فلاختلاف الجهات التي تهب منها الرياح. ومن جمع مع الرحمة ووحد مع العذاب فإنَّه فعل ذلك اعتبارا بالأغلب في القرآن، نحو: ﴿الرِّيَاحَ مُبشَّرَتٍ﴾ و﴿الرِّيحَ الْعَقِيمَ﴾ فجاءت في القرآن مجموعة مع الرحمة مفردة مع العذاب، إلَّا في يونس [٢٢] في قوله: ﴿وَجَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ﴾. والأرواح: جمع ريح لأن أصلها الواو، وتجمع على أرياح قليلًا وعلى رياح كثيرًا، يقال الريح لآل فلان: أي النصر والدولة. وكان لفلان ريح. وروي أن النَّبِيّ - ﷺ - كان يقول إذا هاجت الريح: \"اللهمَّ أجعلها رياحا ولا تجعلها ريحا\" العرب تقول: لا تلقح السحاب إلَّا من رياح مختلفة، يريد اجعلها لقاحًا للسحاب، ولا تجعلها عذابا. ويحقق مجيء الجمع في آيات الرحمة، والواحد في قصص العذاب، كـ ﴿الريح العقيم﴾ و﴿رِيحًا صرصرا﴾. وأيضًا: \"الريح من روح الله\" أي من رحمته بعبادة. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٧١ - ٢٧٢ (روح).\n(٢) حديث صحيح، أخرجه البُخَارِيّ في الاستسقاء (١٠٣٥)، ومسلم في الاستسقاء (٩٠٠).\nريح الصبا: ريح طيبة باردة، والدبور: هو بالفتح: الريح التي تقابل الصبا والقبول. قيل: سميت به لأنها تأتي من دُبُر الكعبة، وليس بشيء، وقد كثر =","vol":"21","page":333},{"text":"﴿وَجُنُودًا لَمْ تَرَوْهَا﴾ وهم الملائكة (١)، ولم تقاتل يومئذ.\n﴿وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا﴾ قال المفسرون: بعث الله عليهم بالليل ريحًا باردة، وبعث الملائكة فقلعت الأوتاد، وقطعت أطناب (٢) الفساطيط، وأطفأت النيران، وأكفأت القدور (٣)، وجالت الخيل (٤) بعضها في بعض، وأرسل الله عليهم الرعب وكثر تكبير\n_________\n= اختلاف العلماء في جهات الرياح ومهابها اختلافا كثيرًا فلم نطل بذكر أقوالهم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٩٨ - ٩٩ (دبر).\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٢٨ عن يزيد بن رومان.\n(٢) أطناب: جمع طنب، وهو: أحد أطراف الخيمة، وقد يقصد به الطرف والناحية كما في الحديث: \"ما بين طنبي المدينة أحوج مني إليها\"، وفي حديث عمر: (أن الأشعث بن قيس تزوج امرأة على حكمها، فردها عمر إلى أطناب بيتهم) أي: إلى مهر مثلها، يريد: ما بني عليه أمر أهلها، وامتدت عليه أطناب بيوتهم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٤٠، (طنب).\n(٣) أكفأت القدور: من كفأت القدر إذا كببتها لتفرغ ما فيها. يقال: كفأت الإناء وأكفأته إذا كببته، وإذا أملته، كما في حديث: \"لا تسأل المرأة طلاق أختها لتكتفئ ما في إنائها\"، وهذا تمثيل لإمالة الضرة حق صاحبتها من زوجها إلى نفسها إذا سألت طلاقها. ومنه حديث الهرة \"أنَّه كان يكفي لها الإناء\" أي يميله لتشرب منه بسهولة. ومنه حديث الطعام \"غير مكفئ ولا مودع ربنا\" أي غير مردود ولا مقلوب. والضمير راجع على الطعام.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٨٠ - ١٨٤، (كفأ).\n(٤) جال واجتال إذا ذهب وجاء، ومنه الجولان في الحرب، واجتال الشيء إذا ذهب وساقه، والجائل الزائل عن مكانه، ومنه حديث: \"لما جالت الخيل أهوى إلى عنقي\" يقال: جال جولة إذا دار، والمراد هنا حركة الخيل ودخولها وخروجها خوفًا من الريح.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣١٧ - ٣١٨ (جول).","vol":"21","page":334},{"text":"الملائكة في جوانب عسكرهم، حتَّى كان سيد كل حي يقول: يا بني فلان هلم إليّ فإذا اجتمعوا عنده قال: النجاء النجاء (١) أُتيتم لما بعث الله عليهم من الرعب فانهزموا من غير قتال (٢).\n[٢٢٥٣] أنبأني محمَّد بن القاسم الفارسيّ (٣)، قال: أخبرنا أبو الحسن السليطي (٤)، قال: أخبرنا المؤمل بن الحسن (٥)، قال: أخبرنا الفضل بن محمَّد الشعراني (٦)، قال: أخبرنا عمرو بن عون (٧)، قال: أخبرنا خالد بن عبد الله (٨)، عن أبي سعد سعيد بن\n_________\n= \"لسان العرب\" لابن منظور ١٣/ ١٣٨، (جول).\n(١) أي انجوا بأنفسكم، وهو مصدر منصوب بفعل مضمر: أي انجوا النجاء، وتكراره للتأكيد. وقد تكرر في الحديث ومنه حديث \"وأنا النذير العريان فالنجاء النجاء\"، والنجاء: السرعة. يقال: نجا ينجو نجاء، إذا أسرع. ونجا من الأمر، إذا خلص، وانجاه غيره.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٥ - ٢٦، (نجا).\n(٢) رواه الطبري في \"جامع البيان\" ٢١/ ١٢٨ عن قتادة.\n(٣) أبو الحسن النَّيْسَابُورِيّ، لم يذكر بجرح أو تعديل.\n(٤) الشيخ المحدث الصدوق، أبو الحسن محمَّد بن عبد الله بن إبراهيم بن عبدة التَّمِيمِيّ السليطي النَّيْسَابُورِيّ، ذكره الحاكم فقال: من أهل بيت ثروة، كثير السماع، سمع محمَّد بن إبراهيم البوشنجي، وجعفر بن أَحْمد الترك، وأكثر عنه الباقون، قال ابن حجر: صدوق في نفسه وسماعه صحيح إن شاء الله، \"السير\" للذهبي ١٦/ ٧٥، \"اللسان\" ٥/ ٢٣٨.\n(٥) أبو الوفاء الماسرجسي، المحدث المتقن.\n(٦) أبو محمَّد، النَّيْسَابُورِيّ، ثِقَة مأمون.\n(٧) أبو عثمان، الواسطيّ البزَّاز، ثِقَة ثبت.\n(٨) أبو الهيثم، ويقال أبو محمَّد الواسطيّ، ثِقَة ثبت.","vol":"21","page":335},{"text":"عبد الرَّحْمَن البقال (١)، عن إبراهيم التَّيْميّ (٢)، عن أَبيه (٣).\n[٢٢٥٤] وأنبأني عقيل بن محمَّد الاستراباذي (٤)، قال: أخبرنا المعافى بن زكريا البغدادي (٥)، قال: أخبرنا محمَّد بن جرير الطبري (٦)، قال: أخبرنا محمَّد بن حميد الرَّازيّ (٧)، قال: أخبرنا سلمة (٨)، قال: حَدَّثَنَا محمَّد بن إسحاق (٩)، عن يزيد بن زياد (١٠)، عن محمَّد بن كعب القرظي (١١) قالا: قال فتى من أهل الكوفة لحذيفة بن اليمان: يَا عبد الله أرأيتم رسول الله -ﷺ- وصحبتموه؟، قال: نعم يَا ابن أخي. قال: فكيف كنتم تصنعون؟\n_________\n(١) أبو سعد البقال الكُوفيّ الأعور، ضعيف مدلس.\n(٢) أبو أسماء الكُوفيّ، ثِقَة إلَّا أنَّه يرسل ويدلس.\n(٣) يزيد بن شريك بن طارق التَّيْميّ الكُوفيّ، ثِقَة.\n(٤) لم أجده.\n(٥) الفقه الحافظ، الثقة.\n(٦) الإِمام العالم المجتهد، عالم العصر، صاحب التصانيف البديعة.\n(٧) أبو عبد الله الرَّازيّ، حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(٨) سلمة بن الفضل الأبرش الأَنْصَارِيّ مولاهم، صدوق كثير الخطأ.\n(٩) صاحب المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(١٠) يزيد بن زياد، ويقال: ابن أبي زياد، ويقال: يزيد بن زياد بن أبي زياد المدنِيُّ، روى عن محمَّد بن كعب القرظي، وعبد الله بن رافع، وعنه ابن إسحاق ومالك، قال النَّسائيّ ثِقَة، وذكره ابن حبان في الثِّقات وقال البُخَارِيّ لا يتابع على حديثه وقال ابن حجر: ثِقَة: \"التهذيب\" للمزي ٢٢/ ١٣٢، \"التقريب\" لابن حجر (٧٧١٥).\n(١١) ثِقَة عالم.","vol":"21","page":336},{"text":"قال: والله لقد كنا نجهد (١). قال الفتى: والله لو أدركناه ما تركناه يمشي على الأرض، ولحملناه على أعناقنا، ولخدمناه، وفعلنا وفعلنا. فقال حذيفة: يَا ابن أخي، والله لقد رأيتني ليلة الأحزاب مع رسول الله -ﷺ- بالخندق في ليلة باردة لم أجد قبلها ولا بعدها بردًا أشد منه، فصلى رسول الله -ﷺ- هَوِيًّا (٢) من الليل، ثم التفت إلينا فقال: \"من يقوم فيذهب إلى هؤلاء القوم فيأتينا بخبرهم (٣) أدخله الله الجنة\" فما قام منا رجل، ثم صلى رسول الله - ﷺ - هَوِيًّا من الليل، ثم التفت إلينا، فقال مثله، فأسكت القوم وما قام منا رجل، ثم صلى رسول الله - ﷺ - هَويًّا من الليل، ثم التفت إلينا فقال: \"من رجل يقوم فينظر لنا ما\n_________\n(١) يقال: جهد الرَّجل في الشيء: أي جد فيه وبالغ، وجاهد في الحرب مجاهدة وجهادًا. وفي حديث معاذ - ﵁ -: (أجتهد رأيي) الاجتهاد: بذل الوسع في طلب الأمر، وهو افتعال من الجهد. وفي حديث أم معبد (شاة خلفها الجهد عن الغنم) قد تكرر لفظ الجهد والجهد في الحديث كثيرًا، وهو بالضم: الوسع والطاقة، وبالفتح: المشقة. وقيل المبالغة والغاية. وقيل: هما لغتان في الوسع والطاقة، فأما في المشقة والغاية فالفتح لا غيره ويريد به في حديث أم معبد: الهزال. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣١٩ - ٣٢٠ (جهد). \"لسان العرب\" لابن منظور ٤/ ١٠٧ - ١١٠ (جهد).\n(٢) هويًّا: بهاء مفتوحة، أو مضمومة، وياء مشدودة: الساعة الممتدة من الليل، والهوي: الزمن الطَّويل. والهَويّ بالفتح: الحيِنُ الطَّويل من الزمان. وقيل: هو مختص بالليل.\nانظر: \"لسان العرب\" لابن منظور ٢٠/ ٢٤٨ - ٢٤٩. (هوى).\n(٣) يدل على أنَّه ينبغي للإمام وأمير الجيش بعث الجواسيس والطلائع لكشف خبر العدو. انظر: \"شرح صحيح مسلم\" للنووي ١٢/ ١٤٦.","vol":"21","page":337},{"text":"فعل القوم على أن يكون رفيقي في الجنة\"، فما قام رجل من شدة الخوف، وشدة الجوع، وشدة البرد، فلما لم يقم أحد دعاني رسول الله - ﷺ - فقال: \"يَا حذيفة\" -ولم يكن لي بد حين دعاني- فقلت: لبيك يَا رسول الله فقمت حتَّى أتيته وإن جنبتي ليضطربان، فمسح رأسي ووجهي ثم قال: \"أثبت على هؤلاء القوم حتَّى تأتيني بخبرهم، ولا تحدثن شيئًا حتَّى ترجع إليّ\". ثم قال: \"اللهمَّ أحفظه من بين يديه ومن خلفه، وعن يمينه وعن شماله، ومن فوقه ومن تحته\" فأخذت سهمي، وشددت على أسلابي (١)، ثم انطلقت أمشي نحوهم كأني أمشي في حمّام (٢)، فذهبت فدخلت في القوم وقد\n_________\n(١) السلب: ما يأخذه أحدُ القِرْنَين في الحرب من قِرْنِه مما يكون عليه ومعه مِنْ سِلاح وثياب ودَابَّة وغيرها، وهو فَعلٌ بمعنى مَفْعُول: أي مسلُوب. والسلاب: ثوب أسود تُغَطي به المُحِدَّة رأْسَها. والجمع سُلُب. والسلَب بالتحريك: قِشْر شَجَر معروف باليَمَن يُعْمل منه الحبالُ. وقيل هو لِيف المُقْل.\nوقد تكون: (أصلابي)، والأصلابُ: جمع صلب، وهو الظهر. ومنه حديث: \"إن الله خلق للجنة أهلَا، خلقها لهم وهم في أصلاب آبائهم\"، ومنه حديث سعيد ابن جبير (في الصلب الدية) أي إن كسر الظهر فحدب الرَّجل ففيه الدية. وقيل أراد إن أصيب صلبه بشيء حتَّى أذهب منه الجماع، فسمي الجماع صلبًا؛ لأن المني يخرج منه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٨٧ (سلب)، (٣٤٤ - ٤٥) (صلب).\n(٢) قال النووي ﵀: يعني أنَّه لم يجد البرد الذي يجده النَّاس ولا من تلك الريح الشديدة شيئًا، بل عافاه الله منه ببركة إجابته للنبي - ﷺ - وذهابه فيما وجهه له، ودعائه - ﷺ - له، واستمر ذلك اللطف به ومعافاته من البرد حتَّى عاد إلى النَّبِيّ - ﷺ - فلما رجع ووصل عاد إليه البرد الذي يجده النَّاس، وهذا من معجزات رسول الله - ﷺ -. =","vol":"21","page":338},{"text":"أرسل الله عليهم ريحًا، وقد قطعت أطنابهم، وقلعت أبنيتهم، وذهبت بخيولهم، ولم تدع لهم شيئًا إلَّا أهلكته، وأبو سفيان قاعد يصطلي (١)، فأخذت سهمًا فوضعته في كبد قوسي، فذكرت قول النَّبِيّ -ﷺ-: \"لا تحدثن حدثًا حتَّى ترجع\" (٢)، فرددت سهمي في كنانتي، فلما رأى أبو سفيان ما تفعل الريح وجنود الله بهم، لا تقر لهم قدرًا ولا نارًا ولا بناء، قام فقال: يَا معشر قريش ليأخذ كل رجل منكم يد جليسه، فلينظر من هو، فأخذت بيد جليسي فقلت: مَنْ أَنْتَ؟ قال: سبحان الله، أما تعرفني؟ ! أنا فلان ابن فلان -كان رجلَا من هوازن (٣) -، فقال أبو سفيان: يَا معشر قريش إنكم والله ما\n_________\n= ولفظه (الحمام) عربية، وهو مذكر مشتق من الحميم وهو الماء الحار. انظر: \"شرح صحيح مسلم\" ١٢/ ١٤٦، كتاب الجهاد والسير، باب غزوة الأحزاب.\n(١) الاصطلاء: افتعال من صلا النَّار والتسخن بها، واصطلى بها: استدفأ، وفي التنزيل: ﴿لَعَلَّكُمْ تَصْطَلُونَ﴾ قال الزجاج: جاء في التفسير أنَّهم كانوا في شتاء، فلذلك احتاج للاصطلاء.\nانظر: \"لسان العرب\" لابن منظور ١٩/ ٢٠١ - ٢٠٢ (صلا).\n(٢) وهذا يدل على شدة تعظيم الصَّحَابَة - ﵁ - لأمر الله ورسوله - ﷺ -، وطاعتهم له، وخوفهم وحذرهم من مخالفة أمره امتثالًا، لقوله تعالى: ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ﴾.\n(٣) روى الأَزهري عن الأَصمعي في كتاب الأَسماء قال: هَوَازِنُ جمع هوزن، وهو حي من اليمن يقال لهم هوزن؛ قال: وأبو عامر الهوزني منهم. وهوازن: قبيلة من قيس، وهو: هوازن بن منصور بن عكرمة ابن حفصة بن قيس عيلان. قال الأزهري: هوازن لا أدري مم اشتقاقه، والنسب إلى هوازن القبيلة هوازني؛ لأنه قد صار اسمًا للحي، ولو قيل هوزني لكان وجهًا.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٤٣٦.","vol":"21","page":339},{"text":"أصبحتم بدار مقام، ولقد هلك الكراع والخف (١)، وأخلفتنا قريظة وبلغنا عنهم ما نكرة، ولقينا من هذِه الريح ما ترون فارتحلوا إنِّي مرتحل. ثم قام إلى جملة وهو معقول فجلس عليه ثم ضربه فوثب به على ثلاث، فما أطلق عقاله إلَّا وهو قائم، وسمعت غطفان بما فعلت قريش، فانشمروا (٢) راجعين إلى بلادهم، وهزم الله الأحزاب، وهو قول الله ﷿ ﴿فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا﴾.\nقال: فرجعت إلى رسول الله - ﷺ - وكأني أمشي في حمام، فأخبرته الخبر، فضحك ﵇ حتَّى بدت أنيابه في سواد الليل، قال: وذهب عني الدفء، فأدناني النَّبِيّ - ﷺ - فأنامني عند رجليه، وألقى عليَّ طرف ثوبه، وألزق صدري ببطن قدمه (٣).\n_________\n(١) الكراع: هو ما دون الركْبة من الساق. وفي حديث ابن مسعود (كانوا لا يحبسون إلَّا الكراع والسلاح) الكراع: اسم لجميع الخيل.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٦٤ - ١٦٥ (كرع)، \"مختار الصحاح\" للرازي (ص ٢٣٦ - ٢٣٧)، (كرع). أراد بالخف الإبل، والخف للبعير كالحافر للفرس. قال الأصمعيّ: الخف: الجمل المسن، وجمعه أخفاف. . والخف أَيضًا: اسم يجمع الإبل، واحد أخفاف البعير.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٥٤ - ٥٥ (خفف).\n(٢) انشمر للأمر وتشمر أي تهيأ. وانشمروا: من التشمر في الأمر، والتشمير: الهم، وهو الجد فيه والاجتهاد. والانشمار، والاشتمار: المضي والنفوذ.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٥٠٠ (شمر). \"مختار الصحاح\" للرازي (ص ١٤٠ - ١٤٦)، باب الشين، (شمر).\n(٣) [٢٢٥٣، ٢٢٥٤] الحكم على الإسناد:\nالإسناد الأول: فيه شيخ المصنف لم يذكر بجرح أو تعديل، وأبو سعد البقال =","vol":"21","page":340},{"text":"﴿فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا﴾\n\n<span data-type=\"title\" id=toc-3938>١٠ </span>- ﴿إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ﴾\nيعني من فوق الوادي من قبل المشرق عليهم مالك بن عوف النصري، وعيينة ابن حصن الفزاري في أَلْف من غطفان، ومعهم طليحة بن خويلد الأسدي في بني أسد، وحُيَيّ بن أخطب في يهود قريظة.\n﴿وَمِنْ أَسْفَلَ مِنْكُمْ﴾ يعني من بطن الوادي من قبل المغرب، وهو أبو سفيان بن حرب في قريش ومن تبعه، وأبو الأعور عمرو بن سفيان السلمي من قبل الخندق.\nفكان الذي جر (١) غزوة الخندق -فيما قيل- أجلى رسول الله - ﷺ -\n_________\n= ضعيف مدلس والإسناد الثاني: شيخ المصنف لم أجده ومحمَّد بن حميد حافظ ضعيف.\nالتخريج:\nرواه مسلم (١٧٨٨) من حديث الأَعمش، عن إبراهيم التَّيْميّ، عن أَبيه، وابن حبان في \"صحيحه\" كما في \"الإحسان\" (٧١٢٥) في المناقب، ذكر حذيفة بن اليمان، والبيهقي في \"السنن الكبرى\" (١٨٢٢٣).\n(١) أصله من الجر، أي: السحب. وأيضًا: الجر: هو أن تجره من محله إلى وقت آخر. والمراد هنا سبب وقوع الغزوة.\nوقد تكون: حز: هو افتعل من الحز: القطع. ومنه الحزة وهي: القطعة من اللحم وغيره. وقيل الحز: القطع في الشيء من غير إبانة. يقال: حززت العود أحزه حزا. ومنه حديث ابن مسعود (الإثم حواز القلوب) هي الأمور التي تحز فيها: أي تؤثر كما يؤثر الحز في الشيء. والمراد الشيء الذي حز وأثر وكان سببًا في وقوع الغزوة. =","vol":"21","page":341},{"text":"بني النضير عن ديارهم، قال محمَّد بن إسحاق (١): حَدَّثني يزيد بن رومان (٢) مولى آل الزُّبير، عن عروة بن الزُّبير (٣)، ومن لا أتهم عن عبد الله بن كعب بن مالك (٤)، وعن الزُّهْرِيّ (٥)، وعن عاصم بن عمر بن قتادة (٦)، وعن عبد الله بن أبي بكر بن محمَّد بن عمرو بن حزم (٧)، وعن محمَّد بن كعب القرظي وعن غيرهم من علمائنا دخل حديث بعضهم في بعض، قالوا:\nكان من حديث الخندق أن نفرًا من اليهود منهم: سلام بن أبي الحقيق، وحيي بن أخطب، وكنانة بن الرَّبيع بن أبي الحقيق، وهوذة ابن قيس، وأبو عمار الوائلي في نفر من بني النضير، ونفر من بني وائل، وهم الذين حزَّبوا الأحزاب على رسول الله -ﷺ- خرجوا حتَّى قَدِموا على قريش بمكة فدعوهم إلى حرب رسول الله -ﷺ- وقالوا: إنَّا سنكون معكم عليه حتَّى نستأصله، فقال لهم قريش: يَا معشر يهود إنكم أهل الكتاب الأول (٨) والعلم بما أصبحنا نختلف فيه نحن\n_________\n= انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٧٧ - ٣٧٨ (حزز)، ١/ ٢٥٨ (جرر).\n(١) صاحب المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(٢) أبو روح المدنِيُّ، ثِقَة.\n(٣) أبو عبد الله الأسدي، ثِقَة.\n(٤) الأَنْصَارِيّ، السلمي، ثِقَة يقال له رؤية.\n(٥) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٦) ابن النُّعمان ابن زيد الأوسي، ثِقَة عالم بالمغازي.\n(٧) ثِقَة.\n(٨) أهل الكتاب هم اليهود والنصارى، والمقصود هنا اليهود، والمقصود بالكتاب =","vol":"21","page":342},{"text":"ومحمَّد، فديننا خير أم دينه؟ قالوا: بل دينكم خير من دينه، وأنتم أولى بالحق منهم، قال: هم الذين أنزل الله فيهم ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ﴾ إلى قوله ﴿وَكَفَى بِجَهَنَّمَ سَعِيرًا﴾ (١).\nفلما قالوا ذلك لقريش سرَّهم ما قالوا ونشطوا لما دعوهم إليه من حرب رسول الله - ﷺ - فأجمعوا لذلك واتعدوا له، ثم خرج أولئك النفر من اليهود حتَّى جاءوا غطفان من قيس عيلان فدعوهم إلى حرب رسول الله - ﷺ -، وأخبروهم أنَّهم سيكونون معهم عليه، وأن قريشًا قد تابعوهم على ذلك وأجمعوا فيه فأجابوهم.\nفخرجت قريش، وقائدها أبو سفيان بن حرب، وخرجت غطفان، وقائدها عيينة بن حصن بن حذيفة بن بدر في بني فزارة (٢)، والحرب ابن عوف بن أبي حارثة المري في بني مرة، ومسعر بن رخلية بن نويرة بن طريف بن شحمة بن عبد الله بن هلال بن خلاوة بن أشجع ابن ريث بن غطفان في مَنْ تابعه من قومه من أشجع، فلما سمع بهم رسول الله - ﷺ -، وبما أجمعوا له من الأمر ضَرَبَ الخندق على\n_________\n= الجنس، والمراد التوراة والإنجيل، وسموا بذلك لأن الله أنزل عليهم التوراة والإنجيل ليعملوا ويهتدوا بهما ﴿وأنزل التوراة والإنجيل * من قبل هدى للنَّاس﴾ [آل عمران: ٣ - ٤] ولكنهم حرفوهما، فضلوا وأضلوا كثيرًا وضلوا عن سواء السبيل، نعوذ بالله من الخذلان، ومن الحور بعد الكور.\n(١) النساء: ٥١ - ٥٥.\n(٢) فَزَارةُ أَبو حيّ من غَطَفَان، وهو فَزَارَةُ بن ذُبْيان بن بَغِيض بن رَيْث بن غَطَفَان.\nوقيل: وبنو الأَفْزَرِ: قبيلة.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٥٥ (فزر).","vol":"21","page":343},{"text":"المدينة، وكان الذي أشار على رسول الله - ﷺ - بالخندق سلمان الفارسيّ، وكان أول مشهد شهده سلمان مع رسول الله -ﷺ-، وهو يومئذ حر، فقال: يَا رسول الله، إنَّا كنا بفارس إذا حوصرنا خندقنا علينا. فعمل فيه رسول الله - ﷺ - حتَّى أحكموه، وقد ذكرنا حديث سلمان في صفة حفر الخندق في سورة آل عمران.\nقالوا: فلما فرغ رسول الله - ﷺ - من الخندق أقبلت قريش حتَّى نزلت بمجتمع الأسيال من رومة بين الجرف والغابة في عشرة آلاف من أحابيشهم ومَنْ تابعهم من بني كنانة، أهل تهامة وأقبلت غطفان ومن تابعهم من أهل نجد حتَّى نزلوا بذنب نُقمى إلى جانب أُحُد (١)، وخرج رسول الله - ﷺ - والمسلمون حتَّى جعلوا ظهورهم إلى سلع (٢) في ثلاثة آلاف من المسلمين، فضرب هنالك عسكره،\n_________\n(١) زعم ابن إسحاق أن رسول الله -ﷺ- لما فرغ من حفر الخندق أقبلت قريش حتَّى نزلت بمجتمع الأسيال من رومة بين الجرف وزعابة، وفي بعض النسخ زغابة بالغين المعجمة، وكلا الاسمين مجهول، وقال محمَّد بن جرير: بين الجرف والغابة، وما رواه أقرب إلى الصواب والله أعلم. قال ابن إسحاق: وأقبلت غطفان ومن تبعهم من أهل نجد حتَّى نزلوا بذنب نقم، وفي بعض النسخ نقمى بزيادة أَلْف بعد الميم وهو خطأ، إنما هو نقم على وزن فعل. ونقمى: بالتحريك والقصر من النقمة، مثل الجمزى من الجمز موضع من أعراض المدينة، كان لآل أبي طالب. ويروى نقم، ولها نظائر ستة. ونقمى بالضم ثم السكون والقصر أَيضًا واد ذكره والذي قبله معا أبو الحسن الخوارزمي.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٣٠٠. \"معجم ما استعجم\" للبكري ٢/ ٦٩٨.\n(٢) سلع: جبل بسوق المدينة.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٢٣٦.","vol":"21","page":344},{"text":"والخندق بينه وبين القوم فأمر بالذراري والنساء فرفعوا في الآطام.\nوخرج عدو الله حُييّ بن أخطب النضيري حتَّى أتى كعب بن أسد القرظي صاحب عقد بني قريظة وعهدهم، وكان قد وادع رسول الله -ﷺ- على قومه وعاهدهم على ذلك، فلما سمع كعب بحيي بن أخطب غَلَّق دونه حصنه، فاستأذن عليه فأبى أن يفتح له، فناداه حيي: يَا كعب، افتح لي. فقال: ويحك يَا حيي إنك امرؤ مشئوم، إنِّي قد عاهدت محمدًا فلست بناقض ما بيني وبينه، ولم أر منه إلَّا وفاءً وصدقًا. قال: ويحك افتح لي أكلمك. قال: ما أنا بفاعل. قال: والله إن غلقت دوني إلَّا على جشيشتك (١) أن آكل معك منها، فأحفظ (٢) الرَّجل ففتح له فقال: ويحك يَا كعب جئتك بعز الدهر وببحر طامّ (٣)، جئتك بقريش على قادتها وسادتها حتَّى أنزلتهم\n_________\n(١) الجشيشة: ما جش من بر ونحوه، والجشيش السويق، وهي أن تُطْحَن الحِنْطَة طحنًا جليلًا، ثم تجعل في القدور ويلقى عليها لحم أو تمر وتطبخ، وقد يقال لها دشيشة بالدال.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٧٣ (جشش)، \"مختار الصحاح\" للرازي (ص ٤٤)، (جشش).\n(٢) أحفظ الرَّجل: أغضبه، ولا يكون الإحفاظ إلَّا بكلام قبيح من الذي تعرض له، إسماعه إياه ما يكره.\n\"لسان العرب\" لابن منظور ٩/ ٣٢١ (حفظ).\n(٣) طما البحر أي: ارتفع بأمواجه، والبحر الطام: أي المرتفع الموج، وأصله من طم الشيء إذا عظم. وطم الماء إذا كثر، وهو طام. ويقصد هنا الأمر العظيم، ومنه حديث أبي بكر - ﵁ - والنسابة (ما من طامة إلَّا وفوقها طامة) أي ما من أمر عظيم إلَّا وفوقه ما هو أعظم منه. =","vol":"21","page":345},{"text":"بمجتمع الأسيال من رومة، وبغطفان على قادتها وسادتها حتَّى أنزلتهم بذنب نقمى إلى جانب أحد، قد عاهدوني وعاقدوني ألا يبرحوا حتَّى يستأصلوا محمدًا ومن معه، فقال له كعب بن أسد؛ جئتني والله بذل الدهر؛ بجهام هراق ماؤه (١)، يرعد ويبرق وليس فيه شيء، فدعني ومحمدًا وما أنا عليه، فلم أر من محمَّد إلا صدقًا ووفاءً. فلم يزل حيي بن أخطب بكعب يفتله في الذروة والغارب (٢) حتَّى سمح له على أن أعطاه عهدًا من الله وميثاقًا لئن رجعت قريش وغطفان ولم يصيبوا محمدًا أن أدخل معك في حصنك حتَّى يصيبني ما أصابك،\n_________\n= انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٣٩ (طمم).\n(١) الجهام -بالفتح-: السحاب الذي لا ماء فيه، وقيل: الذي قد هراق ماءه مع الريح، أو السحاب الذي فرغ ماؤه، وقول كعب هنا يعني: الذي تعرضه عليَّ من الدين لا خير فيه كالجهام الذي لا ماء فيه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٢٣ (جهم). \"لسان العرب\" لابن منظور ١٤/ ٣٧٧ - ٣٧٨ (جهم).\n(٢) فَتَله: لواه، وفتل وجهه عنهم: صرفه. والذروة: أعلى الشيء. والغارب: ما بين السنام إلى العنق، ومنه قولهم: حبلك على غاربك، أي: اذهبي حيث شئت، وأصله أن الناقة إذا رعت وعليها الخطام ألقي على غاربها لأنها إذا رأته لم يهنها شيء. ويقال: ما زال فلان يفتل فلان في الذروة والغارب: أي يدور من وراء خديعته. وهنا: جعل فتل وبر ذروة البعير وغاربه مثلَا لإزالته عن رأيه، كما يفعل بالجمل النفور إذا أريد تأنيسه وإزالة نفاره.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٥٩ - ١٦٠ (ذرا)، ٣/ ٣٤٨ - ٣٥٢ (غرب) ٣/ ٤١٠ (فتل)، \"مختار الصحاح\" للرازي (ص ٩٣)، (ذرا)، (ص ١٩٧)، (غرب)، \"لسان العرب\" لابن منظور ١٤/ ٢٨ - ٢٩ (فتل).","vol":"21","page":346},{"text":"فنقض كعب بن أسد عهده وبرئ مما كان عليه فيما بينه وبين رسول الله - ﷺ -.\nفلما انتهى إلى رسول الله - ﷺ - الخبر وإلى المسلمين بعث رسول الله - ﷺ - سعد بن معاذ بن نعمان بن امرؤ القيس -أحد بني الأشهل-وهو يومئذ سيد الأوس، وسعد بن عبادة بن دليم -أحد بني ساعدة ابن كعب بن الخزرج- وهو يومئذ سيد الخزرج، ومعهما عبد الله بن رواحة أخو الحارث بن الخزرج، وخوّات بن جبير أخو بني عمرو ابن عوف، فقال: \"فانطلقوا حتَّى تنظروا أحقّ ما بلغنا عن هؤلاء القوم أم لا؟ فإن كان حقًّا فألحنوا لي لحنًا أعرفه، ولا تفتوا أعضاد النَّاس، وإن كانوا على الوفاء فيما بيننا وبينهم فاجهروا به للنَّاس\".\nفخرجوا حتَّى أتوهم فوجدوهم على أخبث ما بلغهم عنهم، ونالوا من رسول الله -ﷺ-، وقالوا: لا عقد بيننا وبين محمَّد ولا عهد. فشاتمهم سعد بن عبادة وشاتموه، وكان رجلَا فيه حدَّة، فقال له سعد بن معاذ: دع عنك مشاتمتهم، فما بيننا وبينهم أربى من المشاتمة.\nثم أقبل سعد وسعد ومن معهما إلى رسول الله -ﷺ- فسلموا عليه ثم قالوا: عضل والقارة (١)، أي: كغدر عضل والقارة بأصحاب رسول الله\n_________\n(١) عضل: حي، وبنو عضيلة بطن، وقال الليث: بنو عضل حي من كنانة، وقال غيره: عضل والديش حيان يقال لهم القارة، وهم من كنانة، وقال الجوهري: عضل قبيلة، وهو عضل بن الهون بن خزيمة أخو الديش. والقارة: قوم رماة من العرب. وفي المثل: قد أنصف القارة من راماها. وقارة: قبيلة وهم عضل والديش ابنا الهون بن خزيمة من كنانة، سموا قارة لاجتماعهم والتفافهم لما أراد =","vol":"21","page":347},{"text":"-ﷺ- أصحاب الرجيع (١)، خبيب بن عدي وأصحابه، فقال رسول الله - ﷺ -: \"الله أكبر أبشروا يَا معشر المسلمين\".\nوعظم عند ذلك البلاء واشتد الخوف، وأتاهم عدوهم من فوقهم، ومن أسفل منهم حتَّى ظن المؤمنون كل ظن، ونجم (٢) النفاق من بعض المنافقين حتَّى قال معتب بن قشير أحد بني عمرو بن عوف: كان محمَّد يعدنا أن نأكل كنوز قيصر وكسرى وأحدنا لا يقدر أن يذهب إلى الغائط، ما وعدنا الله ورسوله إلَّا غرورًا (٣). وحتى قال أوس بن قيظي أحد بني حارثة: يَا رسول الله إن بيوتنا عورة من العدو، -وذلك عن ملأ من رجال قومه- فائذن لنا فلنرجع إلى ديارنا فإنَّها خارجة من المدينة.\n_________\n= ابن الشداخ أن يفرقهم في بني كنانة وهم رماة. وفي \"التهذيب\" وغيره: وكانوا رماة الحدق في الجاهلية وهم اليوم في اليمن ينسبون على أسد، والنسبة إليهم قاري.\nانظر: \"لسان العرب\" لابن منظور ٥/ ١٢٣ (عضل)، ١٣/ ٤٨٠ (قور).\n(١) وذلك أنَّه قدم على رسول الله -ﷺ- رهط من عضل والقارة فقالوا له: يَا رسول الله إن فينا إسلامًا وخيرًا، فابعث معنا نفرًا من أصحابك يفقهوننا في الدين ويقرؤوننا القرآن، ويعلموننا شرائع الإِسلام، فبعث رسول الله -ﷺ- معهم نفرًا ستة من أصحابه، فخرجوا مع القوم حتَّى إذا كانوا على الرجيع -ماء لهذيل بناحية من الحجاز- غدروا بهم.\nانظر: \"تاريخ الرسل والملوك\" للطبري ٢/ ٥٣٨ - ٥٤٢.\n(٢) نجَم: أي: ظهر وطلع.\nانظر\"لسان العرب\" لابن منظور ١٦/ ٤٥ (نجم).\n(٣) رواه الطبري في \"جامع البيان\" ٢١/ ١٣٣ عن يزيد بن رومان، وقتادة.","vol":"21","page":348},{"text":"فأقام رسول الله -ﷺ- وقام المشركون عليه بضعًا وعشرين ليلة قريبًا من شهر، ولم يكن بين القوم حرب إلَّا الرمي بالنبل والحصي (١).\nفلما اشتد البلاء على النَّاس بعث رسول الله - ﷺ - إلى عيينة بن حصن، وإلى الحارث بن عوف وهما قائدا غطفان فأعطاهما ثلث أثمار المدينة، على أن يرجعوا بمن معهما عن رسول الله -ﷺ- وأصحابه، فجرى بينهم وبينه الصلح حتَّى كتبوا الكتاب، ولم تقع الشهادة، فذكر رسول الله - ﷺ - لسعد بن معاذ وسعد بن عبادة واستشارهما فيه، فقالوا: يَا رسول الله، لشيء أمرك الله به لا بد لنا من عمل به، أم أمر تحبه فتضعه، أم شيء تصنعه لنا؟ فقال: \"لا، بل لكم، والله ما أصنع ذلك إلَّا أني رأيت العرب قد رمتكم عن قوس واحدة، وكَالَبُوكم (٢) من كل جانب، فأردت أن أكسر عنكم شوكتهم\".\nفقال له سعد بن معاذ: يَا رسول الله قد كنا نحن وهؤلاء القوم على شرك بالله وعبادة الأوثان، لا نعبد الله ولا نعرفه، وهم لا يطمعون أن\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٣١ عن عروة بن الزُّبير، وفيه: (إلَّا الرمي بالنبل والحصار).\n(٢) كالَبُوكم: يقال: هم يتكالبون على كذا أي؛ يتواثبون عليه، وكالب الرَّجل: ضايقه، وتكالب النَّاس على الأمر: حرصوا عليه حتَّى كأنهم كلاب، وكلب الدهر على أهله: إذا ألح عليهم واشتد. والمراد هنا أن الكفار تجمعوا على المسلمين في المدينة وتواثبوا عليهم ليستأصلوهم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٩٥ - ١٩٦ (كلب). \"لسان العرب\" لابن منظور ٢/ ٢٠٠ (كلب).","vol":"21","page":349},{"text":"يأكلوا منها تمرة إلَّا قرى (١) أو بيعًا، أفحين أكرمنا الله بالإِسلام، وأعزّنا بك نعطيهم أموالنا؟ !، ما لنا بهذا من حاجة، والله لا نعطيهم إلَّا السيف حتَّى يحكم الله بيننا وبينهم. فقال رسول الله -ﷺ-: \"فأنت وذاك\". فتناول سعد الصحيفة فمحا ما فيها من الكتاب، ثم قال: ليجهدوا علينا.\nفأقام رسول الله - ﷺ - والمسلمون، وعدوهم محاصروهم، ولم يكن بينهم قتال إلَّا أن فوارس من قريش منهم: عمرو بن عبد ود بن أبي قيس أخو بني عامر بن لؤي، وعكرمة بن أبي جهل، وهبيرة بن أبي وهب المخزوميان، ونوفل بن عبد الله، وضرار بن الخَطَّاب بن مرداس أخو محارب بن فهر قد تلبسوا للقتال، وخرجوا على خيلهم، ومروا عليّ بني كنانة فقالوا: تهيئوا للحرب يا بني كنانة، فستعلمون اليوم من الفرسان. ثم أقبلوا نحو الخندق حتَّى وقفوا على الخندق، فلما رأوه قالوا: والله إن هذِه لمكيدة ما كانت العرب تكيدها، ثم تيمموا مكانًا من الخندق ضيقًا فضربوا خيولهم فاقتحموا منه، فجالت بهم في السبخة بين الخندق وسلع.\nوخرج علي بن أبي طالب - ﵁ - في نفر من المسلمين حتَّى أخذ عليهم الثغرة التي اقتحموا منها خيلهم، وأقبلت الفرسان تعدو\n_________\n(١) قِرى: بالكسر، وقراء بالفتح والمد: أحسن إليه، والقرى أَيضًا ما قري به الضيف، أي أحسن إليه.\nانظر: \"مختار الصحاح\" للرازي (ص ٢٢٣) (قرى).","vol":"21","page":350},{"text":"نحوهم، وقد كان عمرو بن عبد ود قاتل يوم بدر حتَّى أثبتته الجراحة فلم يشهد أحدًا، فلما كان يوم الخندق خرج معلمًا (١) ليرى مكانه، فلما وقع هو وخيله قال له علي ﵇ (٢): يَا عمرو إنك كنت تعاهد الله لا يدعوك رجل من قريش إلى خلَّتين إلَّا أخذت منه أحديهما. قال: أَجل. قال: فإنِّي أدعوك إلى الله وإلى الرسول - ﷺ - وإلى الإِسلام. قال: لا حاجة لي بذلك.\nقال: فإنِّي أدعوك إلى النزال. قال: ولم يَا ابن أخي؟ ! فوالله ما أحب أن أقتلك. قال علي: ولكني والله أحب أن أقتلك. فحمي\n_________\n(١) رجل معلم إذا علم مكانه في الحرب بعلامة أعلمها، وأعلم حمزة يوم بدر، ومنه قوله:\nفتعرفوني أنني أنا ذاكم ... شاك سلاحي في الحوادث مُعلم\nوأعلم الفارس: جعل لنفسه علامة الشجعان فهو معلم، قال الأخطل.\nفما زال فينا رباط الخيل معلمة ... وفي كليب رباط اللوم والعار\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٣١٣ (علم).\n(٢) قال ابن كثير ﵀: قال الشيخ أبو محمَّد الجويني ﵀: السلام في معنى الصلاة فلا يستعمل في الغائب ولا يفرد به غير الأنبياء فلا يقال على ﵇، وسواء في هذا الأحياء والأموات، وأما الحاضر فيخاطب به فيقال: سلام عليك، وسلام عليكم أو السلام عليك أو عليكم، وهذا مجمع عليه انتهى ما ذكره. قلت: وقد غلب هذا في عبارة كثير من النساخ للكتب أن يفرد علي - ﵁ - بأن يقال \"﵇\" من دون سائر الصَّحَابَة أو \"كرم الله وجهه\"، وهذا وإِن كان معناه صحيحًا، لكن ينبغي أن يسوى بين الصَّحَابَة في ذلك فإن هذا من باب التعظيم والتكريم، فالشيخان وأمير المُؤْمنين عثمان أولى بذلك منه - ﵃ - أجمعين. \"تفسير القرآن العظيم\" ١١/ ٢٣٨.","vol":"21","page":351},{"text":"عمرو عند ذلك فاقتحم عن فرسه فعقره، وضرب وجهه، ثم أقبل على علي -﵇ -، فتناولا وتجاولا فقتله عليّ -﵇ -، وخرجت خيله منهزمة حتَّى اقتحمت من الخندق هاربة.\nوقُتل مع عمرو رجلان: منبه بن عثمان بن عبيد بن السباق بن عبد الدار، أصابه سهم فمات منه بمكة، ونوفل بن عبد الله بن المغيرة المخزومي، وكان اقتحم الخندق فتورط فيه فرموه بالحجارة، فقال: يَا معشر العرب قِتلة أحسن من هذِه. فنزل إليه عليّ فقتله، فغلب المسلمون على جسده، فسألوا رسول الله - ﷺ - أن يبيعهم جسده، فقال رسول الله - ﷺ -: \"لا حاجة لنا في جسده ولا ثمنه، فشأنكم به\"، فخلَّى بينهم وبينه (١).\nقالت عائشة أم المُؤْمنين - ﵂ -: كنا يوم الخندق في حصن بني حارثة، وكان من أحرز (٢) حصون المدينة، وكانت أم سعد بن معاذ معنا في الحصين، وذلك قبل أن يضرب علينا الحجاب، فمَرَّ سعد\n_________\n(١) انظر: \"كنز العمال\" للمتقي الهندي ٦/ ١٥٨، \"البداية والنهاية\" لابن كثير ٤/ ١٠٧.\n(٢) الحرز: الموضع الحصين، والحرز ما أحرزك من موضع وغيره، تقول: هو في حرز لا يوصل إليه، وفي حديث يأجوج ومأجوج: (فحرز عبادي في الطور) أي: ضمهم إليه، واجعله لهم حرزا، يقال: أحرزت الشيء إذا حفظته وضممته إليك وصنته عن الأخذ، وفي الأثر: (اللهمَّ اجعلنا في حرز حارز) أي: كهف منيع، والمراد هنا حصن منيع.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٦٦ - ٣٦٧ (حرز). \"لسان العرب\" لابن منظور ٧/ ١٩٨ (حرز).","vol":"21","page":352},{"text":"ابن معاذ وعليه درع مقلصة (١) قد خرجت منها ذراعه كلها، وفي يده حربته وهو يقول:\nلُبث (٢) قليلا يدرك الهيجا حمل ... لا بأس بالموت إذا حان الأجل (٣)\nفقالت أمه: الحق يا بني فقد والله أخرت. قالت عائشة: فقلت لها يَا أم سعد والله لوددت أن درع سعد كانت أسبغ مما هي. وخفت عليه حيث أصاب السهم منه، قالت: فرمى سعد يومئذ بسهم فقطع منه الأكحل (٤)، فزعموا أنَّه لن ينقطع من أحد قط إلَّا لم يزل يبض (٥)\n_________\n(١) درع مقصلة أي: مجتمعة منضمة، يقال: قلصت الدرع وتقلصت وقلص الشيء: تداني وانضم، وأكثر ما يقال فيما يكون على فوق.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٠٠ (قلص). \"لسان العرب\" لابن منظور ٨/ ٢٤٩ (قلص).\n(٢) اللُّبْث: المكث، وهو أَيضًا الإبطاء والتأخير.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٢٤ - ٢٢٥ (لبث)، \"لسان العرب\" لابن منظور ٣/ ٣ (لبث).\n(٣) قال السهيلي: هو بيت تمثل به سعد، وحمل هو: ابن سعدانة بن حارثة بن معقل ابن كعب بن عليم بن جناب الكلبي. \"الروض الأنف\" ٣/ ٢٨٠.\n(٤) قال العلماء: هو عرق معروف. قال الخليل: إذا قطع في اليد لم يرقأ الدم، وهو عرق الحياة، في كل عضو منه شعبة لها اسم.\nانظر: \"شرح صحيح مسلم\" للنووي ١٢/ ٩٤ كتاب الجهاد، باب جواز قتال من نقض العهد.\n(٥) بض الشيء أي: سال، وجعل يخرج قليلًا قليلًا.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٣٨٦ (بضَّ).","vol":"21","page":353},{"text":"دمًا حتَّى يموت، رماه حبان بن قيس بن العرقة (١) أحد بني عامر بن لؤي، فلما أصابه قال: خذها وأنا ابن العرقة. فقال سعد: عرّق الله وجهك في النَّار، ثم قال سعد: اللهمَّ إن كنت أبقيت من حرب قريش شيئًا فأبقني لها، فإنَّه لا قوم أحب إليّ أن أجاهدهم من قوم آذوا رسولك وكذبوه وأخرجوه، وإن كنت قد وضعتَ الحرب بيننا وبينهم فاجعله لي شهادة، ولا تمتني حتَّى تَقَر عيني من بني قريظة، وكانوا حلفاءه ومواليه في الجاهلية (٢).\nوروى محمَّد بن إسحاق (٣)، عن يحيى بن عباد بن عبد الله بن الزُّبير (٤)، عن أَبيه عباد (٥) قال: كانت صفية بنت عبد المطَّلب في فارع حصن حسان بن ثابت، قالت: وكان حسان معنا فيه مع النساء والصبيان. قالت صفية: فمرَّ بنا رجل من يهود فجعل يطوف\n_________\n(١) قال أبو عبيد: هي أمه، قال ابن الكلبي: اسم هذا الرَّجل: حبان -بكسر الحاء- ابن أبي قيس بن علقمة بن عبد مناف بن الحارث بن منقذ قال: واسم العرقة: قلابة بنت سعد بن سهل بن عبد مناف بن الحارث، وسميت بالعرقة لطيب ريحها، وكنيتها: أم فاطمة، والله أعلم.\nانظر: \"شرح صحيح مسلم\" للنووي ١٢/ ٩٤، كتاب الجهاد، باب جواز قتال من نقض العهد.\n(٢) قال الهيثمي في \"مجمع الزوائد\" ٦/ ١٥٥: في الصحيح بعضه، رواه أَحْمد، وفيه محمَّد بن عمرو بن علقمة، هو حسن الحديث، وبقية رجاله ثقات.\n(٣) صاحب المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(٤) ابن العوام القُرشيّ، ثِقَة.\n(٥) عباد بن عبد الله بن الزُّبير، ثِقَة.","vol":"21","page":354},{"text":"بالحصن، وقد حاربت بنو قريظة وقطعت ما بينها وبين رسول الله -ﷺ-، ليس بيننا وبينهم أحد يدفع عنا، ورسول الله - ﷺ -. والمسلمون في نحور عدوهم، لا يستطيعون أن ينصرفوا إلينا عنهم، إذ أتانا آت، قالت: فقلت: يَا حسان، إن هذا اليهودي كما تراه يطوف بالحصن، وإني والله ما آمنه أن يدل على عوراتنا من ورائنا يهود، وقد شغل عنا رسول الله - ﷺ - وأصحابه، فانزل إليه فاقتله.\nفقال: يغفر الله لك يا بنت عبد المطَّلب، لقد عرفت ما أنا بصاحب هذا! .\nقالت: فلما قال ذلك لي، ولم أر عنده شيئًا احتجزت (١)، ثم أخذت عمودًا، ثم نزلت من الحصين إليه فضربته بالعمود حتَّى قتلته، فلما فرغت منه رجعت إلى الحصين، فقلت: يَا حسان، أنزل\n_________\n(١) احتجزت أي: شددت وسطي، من حجزة الإزار وهي جنبته، وحجزة السروال موضع التكة، قال أبو ذر الخشني: ومن رواه (اعتجرت) فمعناه: شددت معجري.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٤٤ - ٣٤٥ (حجز).\n\"لسان العرب\" لابن منظور ٧/ ١٩٧ (حجز).\nوتروى: احتجرت، أي: جمعت إليها أطراف ثوبها، وحجر الثوب هو: طرفه المتقدم كما في حديث عائشة (هي اليتيمة التي تكون في حجر وليها) لأن الإنسان يربي ولده في حجره، وحجر الإنسان ما بين يديه من ثوبه، وحجر المرأة حضنها، والحجر أَيضًا الحفظ والستر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٤١ - ٣٤٤ (حجر). \"لسان العرب\" لابن منظور ٥/ ٢٣٩، ٢٤٢ (حجر).","vol":"21","page":355},{"text":"إليه فاسلبه، فإنه لم يمنعني من سلبه إلا أنه رجل. قال: ما لي بسلبه من حاجة يا بنت عبد المطلب (١).\nقالوا: وأقام رسول الله - ﷺ - وأصحابه فيما وصف الله -﷿- من الخوف والشدة لتظاهر عدوهم عليهم، وإتيانهم من فوقهم ومن أسفل منهم، ثم أتى نعيم بن مسعود بن عامر بن أنيف بن ثعلبة بن منقذ بن هلال بن حلاوة بن أشجع بن ريث بن غطفان إلى رسول الله - ﷺ - فقال: يا رسول الله، إني قد أسلمت، وإن قومي لم يعلموا بإسلامي، فأمرني بما شئت، فقال له رسول الله - ﷺ -: \"إنما أنت فينا رجل واحد، فخَتِّل (٢) عنا إن استطعت، فإن الحرب خُدعة\" (٣).\n_________\n(١) قال أبو عمر ابن عبد البر: وقد أنكر هذا عن حسان جماعة من أهل السير وقالوا: لو كان في حسان من الجبن ما وصفتم لهجاه بذلك الذين كان يهاجيهم في الجاهلية والإسلام، ولهجي بذلك ابنه عبد الرحمن، فإنه كثيرًا ما كان يهاجي الناس من شعراء العرب كضرار، وابن الزبعري وغيرهما، وكانوا يناقضونه ويردون عليه فما عيره أحد منهم بجبن، فدل هذا على ضعف حديث ابن إسحاق، وإن صح فلعل حسان - ﵁ - كان معتلًا بعلة منعته عن شهود القتال، كما قاله السهيلي أيضا. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٣٥.\n(٢) ختل من باب ضرب، وخاتله خدعه، والتخاتل التخادع. وختله: خدعه عن غفلة وفي الحديث: (كأني انظر إليه يختل الرجل ليطعنه) أي: يداوره ويطلبه من حيث لا يشعر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٩ - ١٠ (ختل). \"لسان العرب\" لابن منظور ١٣/ ٢١ - ٢١٢ (ختل). \"مختار الصحاح\" للرازي (ص ٧١).\n(٣) رواه البخاري في الجهاد، باب الحرب خدعة (٣٠٣٠)، ومسلم في الجهاد، باب جواز الخداع في الحرب (١٧٣٩). =","vol":"21","page":356},{"text":"فخرج نعيم بن مسعود حتى أتى بني قريظة، وكان لهم نديمًا (١) في الجاهلية، فقال لهم: يا بني قريظة، قد عرفتم ودي إياكم، وخاصة ما بيني وبينكم. قالوا: صدقت لست عندنا بمُتَّهم.\nفقال لهم: إن قريشًا وغطفان جاءوا لحرب محمد، وقد ظاهرتموهم عليه، وإن قريشًا وغطفان ليسوا كهيئتكم، البلد بلدكم به أموالكم وأبناؤكم ونساؤكم، لا تقدرون على أن تحولوا منه إلى غيره، وإن قريشًا وغطفان أموالهم وبلادهم وأبناؤهم ونساؤهم بعيدة، إن رأوا نهرة (٢) وغنيمة أصابوها، وإن كانوا غير ذلك لحقوا ببلادهم وخلوا بينكم وبين الرجل، والرجل ببلدكم لا طاقة لكم به\n_________\n= فائدة: وهنا لم يأمره النبي -ﷺ- بكذب من غير معاريض، فإن في المعاريض مندوحة كما قال: (من ماء).\nواتفق العلماء على جواز خداع الكفار في الحرب، وكيف أمكن الخداع إلا أن يكون فيه نقض عهد أو أمان فلا يحل، وقد صح في الحديث جواز الكذب في ثلاثة أشياء، أحدها في الحرب، قال الطبري: إنما يجوز من الكذب في الحرب المعاريض دون حقيقة الكذب فإنه لا يحل.\nوالظاهر إباحة حفيقة نفس الكذب لكن الاقتصار على التعريض أفضل، والله أعلم.\nانظر: \"شرح صحيح مسلم\" للنووي ١٢/ ٤٥، كتاب الجهاد، باب جواز الخداع في الحرب.\n(١) النديم الذي يرافقك ويشاربك. انظر: \"لسان العرب\" لابن منظور ١٦/ ٥٠ (ندم).\n(٢) النهرة: الخلسة، من المنهر وهو خرق في الحصين نافذ يجري منه الماء، ومنه قولهم: نهر ينهر أي: بلغ الماء، والمراد هنا بلوغ المراد وانتهاز الفرص.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٩٥ (نهر).","vol":"21","page":357},{"text":"إن خلا بكم، فلا تقاتلوا القوم حتى تأخذوا منهم رهنًا من أشرافهم يكونون بأيدكم ثقة لكم على أن يقاتلوا معكم محمدًا حتى تناجزوه. قالوا: أشرت برأي صحيح ونصح.\nثمَّ خرج حتى أتى قريشًا فقال لأبي سفيان بن حرب ومَنْ معه من رجال قريش: يا معشر قريش، قد عرفتم ودي إياكم وفراقي محمدًا، وقد بلغني أمر رأيت أنَّ حقًّا عليّ أن أبلغكموه نصحًا لكم، فاكتموا عليّ. قالوا: نفعل.\nقال: تعلموا أن معشر يهود قد ندموا على ما صنعوا فيما بينهم وبين محمد، وقد أرسلوا إليه أنْ قد ندمنا على ما فعلنا فهل يُرضيك عنا أن نأخذ من القبيلتين من قريش وغطفان رجالًا من أشرافهم فنعطيكهم فتضرب أعناقهم ثم نكون معك على مَنْ بقي منهم، فأرسل إليهم أنْ نعم، فإن بعث إليكم يهود يلتمسون منكم رهنًا من رجالكم فلا تدفعوا إليهم منكم رجلًا واحدًا.\nثم خرج حتى أتى غطفان فقال: يا معشر غطفان، أنتم أهلي وعشيرتي، وأحب الناس إليّ، ولا أراكم تتهمونني. قالوا: صدقت. قال: فاكتموا عليّ. قالوا: نفعل.\nثم قال لهم مثل ما قال لقريش، وحذرهم ما حذرهم.\nفلما كان ليلة السبت من شوال سنة خمس، وكان مما صنع الله لرسوله - ﷺ - أرسل أبو سفيان ورؤوس غطفان إلى بني قريظة عكرمة ابن أبي جهل في نفر من قريش وغطفان فقالوا لهم: إنا لسنا بدار =","vol":"21","page":358},{"text":"مقام، قد هلك الخف والحافر فأعدوا للقتال حتى نناجز (١) محمدًا ونفرغ فيما بيننا وبينه. فأرسلوا إليهم أن اليوم سبت، وهو يوم لا نعمل فيه شيئًا، وقد كان أحدث بعضنا فيه حدثًا فأصابه ما لا يخفى عليكم (٢)، ولسنا مع ذلك بالذي نقاتل معكم حتى تعطونا رهنًا من رجالكم يكونوا بأيدينا ثقة لنا حتى نناجز محمدًا، فإنا نخشى إن ضرستكم (٣) الحرب، واشتد عليكم القتال أن تسيروا إلى بلادكم وتتركونا والرجل في بلدنا لا طاقة لنا بذلك من محمد. فلما رجعت إليهم الرسل بالذي قالت بنو قريظة، قالت قريش وغطفان: تعلمن والله أن الذي حدثكم نعيم بن مسعود لحق، فأرسولوا إلى بني قريظة أنّا لا ندفع إليكم رجلًا واحدًا من رجالنا، فإن كنتم تريدون القتال فأخرجوا فقاتلوا. فقالت بنو قريظة حين انتهت الرسل\n_________\n(١) نناجِز: نقاتل، ونبارز، والمُناجَزة في الحَرْب المُبارزَة. ومنه حديث عائشة (قالت لابن السائب: ثلاثٌ تَدَعهُنَّ، أو لأناجِزَنك) أي: لأُقاتلَنَّك وأخاصمنَّك.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٠ (نجز).\n(٢) وكان الذي حدث أن ناسا من اليهود -وهم أهل قرية أيلة على قول أغلب المفسرين- انتهكوا محارم الله، وخالفوا عهده وميثاقه فيما أخذه عليهم من تعظيم السبت، فتحيلوا على اصطياد الحيتان بما وضعوا لها من أدوات الصيد قبل يوم السبت ثم أخذوها بعد ذلك، فمسخهم الله قردة خاسئين لمخالفتهم لأمره، وقد قال رسول الله -ﷺ-: \"لا ترتكبوا ما ارتكبت اليهود، فتحلوا محارم الله بأدنى الحيل\" رواه ابن بطة، وصححه الألباني في \"آداب الزفاف\" (ص ١٠٤).\n(٣) ضرسته الحرب تضرسه: عضته، وحرب ضروس: أكول عضوض، وضرس بنو فلان بالحرب إذا لم ينتهوا حتى يقاتلوا. انظر: \"لسان العرب\" لابن منظور ٧/ ٤٢٤ (ضرس).","vol":"21","page":359},{"text":"إليهم بهذا: إن الذي ذكر لكم نعيم بن مسعود لحق، ما يريد القوم إلا أن يعاملوا، فإن وجدوا فرصة انتهزوها، وإن كان غير ذلك انشمروا إلى بلادهم، وخلَّوا بينكم وبين الرجل في بلادكم، فأرسلوا إلى قريش وغطفان: أنا والله لا نقاتل معكم حتى تعطونا رهنًا. فأبوا عليهم، وخذل الله بينهم، وبعث عليهم الريح في ليالٍ شاتية شديدة البرد حتى انصرفوا راجعين والحمد لله رب العالمين (١).\n﴿وَإِذْ زَاغَتِ﴾ مالت (٢) ﴿الْأَبْصَارُ﴾ وشخصت. ﴿وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ﴾ (٣) فزالت عن أماكنها حتى بلغت الحلوق من الفزع.\n﴿وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا﴾ فأما المنافقون فظنوا أن محمدًا وأصحابه سيُغلبون ويُستأصلون، وأما المؤمنون فأيقنوا أن ما وعدهم الله حق، وأنه سيظهر دينه على الدين كله ولو كره المشركون.\nواختلف القراء في قوله: (الظنونا، والرسولا، والسبيلا):\nفأثبت الألفات فيها وصلًا ووقفًا أهل المدينة، والشام، وأيوب، وعاصم برواية أبي بكر، وأبي عمرو، وبرواية عياش، والكسائي برواية\n_________\n(١) وهذا الذي ذكره ابن إسحاق من قصة نعيم بن مسعود أحسن مما ذكره موسى بن عقبة، وقد أورده عنه البيهقي في \"دلائل النبوة\".\nانظر: \"البداية والنهاية\" لابن كثير ٤/ ١١٤ - ١١٥، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٣٥ - ١٣٨. \"تاريخ الرسل والملوك\" للطبري ٢/ ٢٤٣.\n(٢) انظر: \"جامع البيان\" للطبري ٢١/ ٨٣، \"لسان العرب\" لابن منظور ١٠/ ٣١٤، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٤٤.\n(٣) روى مسلم (٣٠٢٠) في كتاب التفسير، عن عائشة ﵂: في قوله -عز جل-: ﴿إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ﴾ الآية، قالت: كان ذلك يوم الخندق.","vol":"21","page":360},{"text":"قتيبة، قالوا: لأن ألفاتها ثابتة في مصحف عثمان، وسائر مصاحف البلدان، وقرأها أبو عمرو في سائر الروايات، وحمزة، ويعقوب بغير ألف في الحالين على الأصل، وقرأ الآخرون بالألف في الوقف دون الوصل، واحتجوا بأن العرب تفعل ذلك في قوافي أشعارهم ومصاريعها، فتلحق الألف في موضع الفتح عند الوقف، ولا تفعل ذلك في حشو الأبيات، فحسن إثبات الألف في هذِه الحروف لأنها رؤوس الآي تمثيلًا لها بالقوافي (١).\n\n<span data-type=\"title\" id=toc-3939>١١ </span>- ﴿هُنَالِكَ ابْتُلِيَ الْمُؤْمِنُونَ﴾\nأي: اختبروا ومُحِّصوا ليعرف المؤمن من المنافق، ﴿وَزُلْزِلُوا زِلْزَالًا﴾ وحُركوا تحريكًا شديدًا، وقرأ عاصم الجحدري (زَلزالًا) بفتح الزاي وهما مصدران (٢).\n\n<span data-type=\"title\" id=toc-3940>١٢ </span>- ﴿وَإِذْ يَقُولُ الْمُنَافِقُونَ﴾\nمعتب بن قشير وأصحابه (٣) ﴿وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾ شك\n_________\n(١) قال الطبري: وذلك غير موجود في كلام العرب إلا في قوافي الشعر دون غيرها من كلامهم، وأنها إنما تفعل ذلك في القوافي طلبًا لإتمام وزن الشعر، إذ لو لم تفعل ذلك فيها لم يصح الشعر، وليس كذلك في القرآن، لأنه لا شيء يضطرهم على ذلك في القرآن، وقالوا: هن مع ذلك في مصحف عبد الله بغير ألف. \"جامع البيان\" ٢١/ ١٣٢.\n(٢) زلزلوا زلزالًا شديدًا أي: شدد عليهم وهول، والزلازل: الشدائد، وأصلها من التحريك. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٤٦ - ١٤٧، \"لسان العرب\" لابن منظور ١٣/ ٣٢٧.\n(٣) رواه الطبري في \"جامع البيان\" ٢١/ ١٣٣ عن يزيد بن رومان.","vol":"21","page":361},{"text":"وضعف اعتقاد ﴿مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا﴾.\n\n<span data-type=\"title\" id=toc-3941>١٣ </span>- ﴿وَإِذْ قَالَتْ طَائِفَةٌ مِنْهُمْ﴾\nأي من المنافقين، وهم أوس بن قيظي وأصحابه، وقال مقاتل: هم من بني سالم.\n﴿يَاأَهْلَ يَثْرِبَ﴾ يعني أهل المدينة.\nوقال أبو عبيدة: يثرب اسم أرض، ومدينة الرسول - ﷺ - في ناحية منها.\n﴿لَا مُقَامَ لَكُمْ﴾ قراءة العامة بفتح الميم، أي: لا مكان لكم تقيمون فيه. وقرأ السلمي بضم الميم، أي: لا إقامة لكم.\nوهي رواية حفص عن عاصم.\n﴿فَارْجِعُوا﴾ إلى منازلكم، أمروهم بالهرب من عسكر رسول الله -ﷺ-.\nقال ابن عباس: قالت اليهود لعبد الله بن أبيّ وأصحابه من المنافقين: ما الذي يحملكم على قتل أنفسكم بيدي أبي سفيان وأصحابه، فارجعوا إلى المدينة.\n﴿وَيَسْتَأْذِنُ فَرِيقٌ مِنْهُمُ النَّبِيَّ﴾ في الرجوع إلى منازلهم في المدينة، وهم بنو حارثة بن الحارث.\n﴿يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ﴾ أي: خالية ضائعة وهي مما يلي العدو، إنا نخشى عليها العدو والسراق (١).\n_________\n(١) رواه الطبري عن ابن عباس ومجاهد.","vol":"21","page":362},{"text":"وقرأ ابن عباس، وأبو رجاء العطاردي (عوِرة) بكسر الواو، يعني قصيرة الجدران، فيها خلل وفرجة، تقول العرب: دار فلان عوِرة إذا لم تكن حصينة، وقد أعور الفارس إذا بدا فيه خلل الضرب (١)، قال الشاعر:\nمتى تلقهم لا تلق في البيت معورا ... ولا الضيف مفجوعًا ولا الجار مرملا (٢)\nقال الله تعالى: ﴿وَمَا هِيَ بِعَوْرَةٍ إِنْ يُرِيدُونَ إِلَّا فِرَارًا﴾.\n\n<span data-type=\"title\" id=toc-3942>١٤ </span>- ﴿وَلَوْ دُخِلَتْ عَلَيْهِمْ﴾\nيقول: لو دخل عليهم هؤلاء الجيوش الذين يريدون قتالهم المدينة ﴿مِنْ أَقْطَارِهَا﴾ جوانبها ونواحيها، واحدها قطر، وفيها لغة أخرى قتر\n_________\n(١) أعور الفارس: إذا بدا فيه موضع خلل للضرب، ومنه حديث على (لا تجهزوا على جريج ولا تصيبوا معورا). وفي حديث أبي بكر (قال مسعود بن هنيدة: رأيته وقد طلع في طريق معورة) أي ذات عورة يخاف فيها الضلال والانقطاع. وكل عيب وخلل في شيء فهو عورة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣١٨ - ٣٢٠ (عور)، \"لسان العرب\" لابن منظور ٦/ ٢٩٦ (عور)، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٤٨. لم يورد البيت إلا القرطبي ولم أقف على قائله.\n(٢) مرملا: أي: نفذ زاده، ومنه حديث أم معبد (وكان القوم مرملين) أي: نفد زادهم. وأصله من الرمل، كأنهم لصقوا بالرمل، كما قيل للفقير الترب، ومنه حديث جابر (كانوا في سرية وأرملوا من الزاد)، وحديث أبي هريرة (كنا مع رسول الله -ﷺ- في غزاة فأرملنا).\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٦٥ - ٢٦٦ (رمل)، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٤٨.","vol":"21","page":363},{"text":"وأقتر وأقتار (١).\n﴿ثُمَّ سُئِلُوا الْفِتْنَةَ لَآتَوْهَا﴾ قراءة أهل الحجاز (٢) بقصر الألف، أي: لجاءوها وفعلوها، ورجعوا عن الإِسلام وكفروا (٣).\nوقرأ الآخرون بالمد، أي: لأعطوها، وقالوا: إذا كان سؤالًا كان إعطاء.\n﴿وَمَا تَلَبَّثُوا بِهَا﴾ وما احتبسوا عن الفتنة ﴿إِلَّا يَسِيرًا﴾ ولأسرعوا الإجابة إليها طيبة بها أنفسهم هذا قول أكثر المفسرين، وقال الحسن، والفراء: وما أقاموا بالمدينة بعد إعطاء الكفر إلا قليلًا حتى يهلكوا.\n\n<span data-type=\"title\" id=toc-3943>١٥ </span>- ﴿وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِنْ قَبْلُ﴾\nأي: من قبل غزو الخندق ﴿لَا يُوَلُّونَ﴾ عدوهم ﴿الْأَدْبَارَ﴾ قال يزيد بن رومان: هم بنو حارثة همّوا يوم أحد أن يفشلوا مع بني سلمة فلما نزل فيهم ما نزل عاهدوا الله أن لا يعودوا لمثلها، فذكر الله الذي أعطوه من أنفسهم (٤).\n_________\n(١) وكذلك ذكره الطبري في \"جامع البيان\" ٢١/ ١٣٦، واستدل بقول الراجز:\nإن شئت أن تذهبن أو تمرا ... فولهن قُترَكَ الأشَرّا\n(٢) كابن كثير ونافع وأبو جعفر وشيبة وحفص، والأولى قراءة الباقين.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٤٩، \"الحجة\" لابن زنجلة (ص ٥٧٤).\n(٣) رواه الطبري في \"جامع البيان\" ٢١/ ١٣٦ عن قتادة، وابن زيد.\n(٤) رواه الطبري في \"جامع البيان\" ٢١/ ١٣٧ عن يزيد بن رومان.","vol":"21","page":364},{"text":"وقال قتادة: هم ناس كانوا قد غابوا عن وقعة بدر، ورأوا ما أعطى الله أهل بدر من الكرامة والفضيلة، فقالوا: لئن أشهدنا الله قتالًا لنقاتلن، فساق الله ذلك إليهم من ناحية المدينة (١).\nوقال مقاتل، والكلبي: هم سبعون رجلًا بايعوا رسول الله ليلة العقبة، وقالوا: اشترط لربك ولنفسك ما شئت، فقال النبي -ﷺ-: \"أشترط لربي أن تعبدوه ولا تشركوا به شيئًا، وأشترط لنفسي أن تمنعوني مما تمنعون منه أنفسكم وأزواجكم وأولادكم وأموالكم\"، قالوا: فإذا فعلنا ذلك فما لنا يا رسول الله؟، قال: \"لكم النصر في الدنيا، والجنة في الآخرة\"، قالوا: فعلنا (٢). فذلك عهدهم. ﴿وَكَانَ عَهْدُ اللَّهِ مَسْئُولًا﴾.\n\n<span data-type=\"title\" id=toc-3944>١٦ </span>- ﴿قُلْ لَنْ يَنْفَعَكُمُ الْفِرَارُ إِنْ فَرَرْتُمْ مِنَ الْمَوْتِ أَوِ الْقَتْلِ﴾ الذي كُتب عليكم.\n﴿وَإِذًا لَا تُمَتَّعُونَ إِلَّا قَلِيلًا﴾ إلى آجالكم، والدنيا كلها قليل (٣).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٣٧ عن قتادة.\n(٢) رواه أحمد في \"المسند\" ٣/ ٣٢٢ (١٤٤٥٦)، ٣/ ٣٣٩ - ٣٤٠ (١٤٦٥٣)، ٥/ ٣٣٩ (١٤٦٩٤) عن جابر، وإسناده صحيح على شرط مسلم. قال الهيثمي: رواه أحمد، ورجاله رجال الصحيح، وقال أيضًا: رواه أبو يعلى، ورجاله رجال الصحيح، وقال أيضًا: رواه الطبراني في الثلاثة، ورجاله ثقات. وهذِه الروايات بألفاظ متفاوتة، وزيادة ونقصان. \"مجمع الزوائد\" ٦/ ٤٨.\n(٣) رواه الطبري في \"جامع البيان\" ٢١/ ١٣٨ عن قتادة.","vol":"21","page":365},{"text":"<span data-type=\"title\" id=toc-3945>١٧ </span>- ﴿قُلْ مَنْ ذَا الَّذِي يَعْصِمُكُمْ مِنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءًا﴾\nهزيمة ﴿أَوْ أَرَادَ بِكُمْ رَحْمَةً﴾ نُصرة ﴿وَلَا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا﴾.\n\n<span data-type=\"title\" id=toc-3946>١٨ </span>- ﴿قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ﴾\nالمثبطين ﴿مِنْكُمْ﴾ الناس عن رسول الله -ﷺ-.\n﴿وَالْقَائِلِينَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا﴾ تعالوا إلينا ودعوا محمدًا فلا تشهدوا معه الحرب فإنا نخاف عليكم الهلاك ﴿وَلَا يَأْتُونَ الْبَأْسَ﴾ الحرب ﴿إِلَّا قَلِيلًا﴾ دفعًا وتعزيرًا.\nقال قتادة: هؤلاء ناس من المنافقين كانوا يقولون لإخوانهم: ما محمَّد وأصحابه إلا أُكلة رأس، ولو كانوا لحمًا لالتهمهم أبو سفيان وأصحابه، دعوا هذا الرجل فإنه هالك (١).\nوقال مقاتل: نزلت في المنافقين، وذلك أن اليهود أرسلوا إلى المنافقين وقالوا: ماذا الذي يحملكم على قتل أنفسكم بيد أبي سفيان ومن معه؟، فإنهم إنْ قدروا عليكم هذِه المرّة لم يستبقوا منكم أحدًا، وإنا نشفق عليكم أنتم إخواننا وجيراننا، هلم إلينا، فأقبل عبد الله وأصحابه على المؤمنين يعوقونهم ويخوفونهم بأبي سفيان ومن معه، وقالوا: إنْ قدروا عليكم هذِه المرة لم يستبقوا منكم أحدًا، ما ترجون من محمد؟، هو الله ما يرتد بالخير، وما عنده خير، ما هو إلا أن يقتلنا هاهنا، انطلقوا بنا إلى إخواننا\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٣٩ عن قتادة.","vol":"21","page":366},{"text":"وأصحابنا -يعني: اليهود. فلم يزدد المؤمنون بقول المنافقين إلا إيمانًا واحتسابًا.\nقال ابن زيد: هذا يوم الأحزاب. وانطلق رجل من عند رسول الله -ﷺ- فوجد أخاه بين يديه شواء ورغيف ونبيذ، فقال له: أنت ها هنا في الشواء والرغيف والنبيذ ورسول الله - ﷺ - بين الرماح والسيوف؟ !، فقال: هلم إلى هذا، فقد تبع بك وبصاحبك والذي يُحلف به لا يستقبلها محمد أبدًا. فقال: كذبت، والذي يحلف به -وكان أخاه من أبيه وأمه- أما والله لأخبرن النبي -ﷺ- أمرك. فذهب إلى الرسول - ﷺ - ليخبره فوجده قد نزل جبريل بهذِه الآية (١).\n\n<span data-type=\"title\" id=toc-3947>١٩ </span>- ﴿أَشِحَّةً عَلَيْكُمْ﴾\nبخلًا عليكم بالخير والنفقة في سبيل الله، وعند قسم الغنيمة (٢)، وهي نصب على الحال والقطع من قوله: ﴿وَلَا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا﴾ وصفهم الله سبحانه بالجبن والخوف.\n﴿فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنْظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ﴾ في رؤوسهم من الخوف والجبن (٣).\n﴿كَالَّذِي﴾ أي كدوران عين الذي ﴿يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ﴾.\n﴿فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُمْ﴾ عضوكم ورموكم.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٣٩ عن ابن زيد.\n(٢) رواه الطبري في \"جامع البيان\" ٢١/ ١٤٠ عن قتادة، ومجاهد.\n(٣) رواه الطبري في \"جامع البيان\" ٢١/ ١٤٠ عن قتادة.","vol":"21","page":367},{"text":"﴿بِأَلْسِنَةٍ حِدَادٍ﴾ ذرية (١)، جمع حديد، ويقال للخطيب الفصيح الذرب اللسان، مسلق ومصلق وسلاق وصلاق، وأصل الصلق الضرب (٢).\nقال قتادة: يعني بسطوا ألسنتهم فيكم وقت قسمة الغنيمة، يقولون: أعطونا فإنا قد شهدنا معكم القتال، فلستم بأحق بالغنيمة منا، فأما عند القسمة فأشح قوم وأسوأ مقاسمة، وأما عند العباس فأجبن قوم وأخذله للحق (٣).\n﴿أَشِحَّةً عَلَى الْخَيْرِ﴾ يعني الغنيمة.\n_________\n(١) ذرية يراد بها سلاطة اللسان وفساد المنطق من قولهم: ذرب لسانه، إذا كان حاد اللسان لا يبالي ما قال. ومنه حديث حذيفة (قال: يا رسول الله إني رجل ذرب اللسان)، ومنه الحديث (ذرب النساء على أزواجهن) أي فسدت ألسنتهن وانبسطن عليهم في القول.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٥٦ (ذرب).\n(٢) رواه الطبري في \"جامع البيان\" ٢١/ ١٤٠ عن يزيد بن رومان.\nيقال مسلق ومسلاق إذا كان نهاية في الخطابة ومنه حديث على إذاك الخطيب المسلق الشحشاح) ويروى بالصاد، والسين. والسليقية اللغة التي يسترسل فيها المتكلم بها على سليقته، أي: سجيته وطبيعته من غير تعمد إعراب ولا تجنب لحن. قال:\nولستُ بنَحْوى يَلُوكُ لِسانَه ... ولكن سَلِيْقيٌّ أقُول فأُعْرِبُ\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٩١ (سلق)، \"مختار الصحاح\" للرازي (ص ١٣٠)، (سلق)، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٥٣ - ١٥٤.\n(٣) رواه الطبري في \"جامع البيان\" ٢١/ ١٤١ عن قتادة، واختاره ورجحه.","vol":"21","page":368},{"text":"﴿أُولَئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا﴾ (١).\n\n<span data-type=\"title\" id=toc-3948>٢٠ </span>- ﴿يَحْسَبُونَ﴾ يعني: هؤلاء المنافقين ﴿الْأَحْزَابَ﴾\nيعني: قريشًا وغطفان (٢) واليهود الذين تحزبوا على عداوة رسول الله -ﷺ- ومخالفته، أي: اجتمعوا، والأحزاب: الجماعات، واحدها حزب (٣).\n﴿لَمْ يَذْهَبُوا﴾ لم ينصرفوا عن قتالهم وقد انصرفوا جبنًا منهم وفَرَقًا.\n﴿وَإِنْ يَأْتِ الْأَحْزَابُ﴾ أي: يرجعوا إليهم كرة ثانية ﴿يَوَدُّوا﴾ من الخوف والجبن ﴿لَوْ أَنَّهُمْ بَادُونَ﴾ خارجون إلى البادية ﴿فِي الْأَعْرَابِ﴾ أي: معهم.\n﴿يَسْأَلُونَ﴾ قراءة العامة بالتخفيف.\nوقرأ عاصم الجحدري، ويعقوب في رواية رويس، وزيد مشددة ممدودة بمعنى يتساءلون، أي: يسأل بعضهم بعضًا (٤) ﴿عَنْ\n_________\n(١) قال قتادة: أما عند البأس فأجبن قوم، وأخذله للحق، وهم مع ذلك أشحة على الخير، أي: ليس فيهم خير، قد جمعوا الجبن والكذب وقلة الخير، فهم كما قال في أمثالهم الشاعر:\nأفي السلم أعيارًا جفاءً وغلظةً ... وفي الحرب أمثال النساء العوارك\nأي: في حال المسالمة كأنهم الحمر، والأعيار جمع عير وهو الحمار، وفي الحرب كأنهم النساء الحيض. وسلقوكم، أي: استقبلوكم.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٣٣.\n(٢) رواه الطبري في \"جامع البيان\" ٢١/ ١٤٢ عن يزيد بن رومان.\n(٣) انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٧٦ - ٣٧٧ (حزب).\n(٤) انظر: \"جامع البيان\" للطبري ٢١/ ١٤٣. واختار الطبري قراءة العامة لإجماع الحجة من القراء عليه.","vol":"21","page":369},{"text":"أَنْبَائِكُمْ﴾، وما آل إليه أمركم. ﴿وَلَوْ كَانُوا﴾ يعني: هؤلاء المنافقين.\n﴿فِيكُمْ مَا قَاتَلُوا إِلَّا قَلِيلًا﴾ رياء من غير خشية، ولو كان ذلك القليل لله لكان كثيرًا.\n\n<span data-type=\"title\" id=toc-3949>٢١ </span>- ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ قدوة حسنة (١).\nقرأ عاصم ها هنا وفي سورة الامتحان (٢) (أُسوة) بضم الألف، وقرأها الآخرون بالكسر.\nوهما لغتان مثل عُدوة وعِدوة، ورُشوة ورِشوة، وكُسوة وكِسوة (٣).\nوكان يحيى بن وثاب يكسرها هنا، ويضم الأخرى.\nقال أبو عبيد: ولا نعرف ما فرّق يحيى فرقًا.\nقال المفسرون: يعني لقد كان لكم في رسول الله أسوة حسنة صالحة، أي: تنصروه وتؤازروه، ولا تتخلفوا عنه، ولا ترغبوا\n_________\n(١) واختلف في هذِه الأسوة بالرسول -﵇-: هل هي على الإيجاب، أو على الاستحباب؟، على قولين: أحدهما على الإيجاب حتى يقوم دليل على الاستحباب. الثاني: على الاستحباب حتى يقوم دليل على الإيجاب، ويحتمل أن يحمل على الإيجاب في أمور الدين، وعلى الاستحباب في أمور الدنيا.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٥٦، \"جامع البيان\" للطبري ٢١/ ١٤٣.\n(٢) هي سورة الممتحنة سميت بهذا الاسم لما ورد فيها من وجوب امتحان المؤمنات عند الهجرة وعدم ردَّهنَّ إلى الكفار إذا ثبت إيمانهن. وتسمى أيضًا (الامتحان) و(المودة) والمراد هنا قوله تعالى: ﴿قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ﴾ الآية: ٤.\n(٣) انظر: \"جامع البيان\" للطبري ٢١/ ١٤٣.","vol":"21","page":370},{"text":"بأنفسكم عن نفسه، وعما كان هو به (١)، كما فعل هو إذ كسرت رباعيته، وجرح فوق حاجبه، وقُتل عمه حمزة، وأوذي بضروب الأذى، فواساكم مع ذلك بنفسه، فافعلوا أنتم أيضًا كذلك، واستنوا بسنته.\n﴿لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا﴾ في البلاء والرخاء.\nثم ذكر المؤمنين وتصديقهم موعود الله تعالى فقال:\n\n<span data-type=\"title\" id=toc-3950>٢٢ </span>- ﴿وَلَمَّا رَأَى الْمُؤْمِنُونَ الْأَحْزَابَ قَالُوا﴾\nتسليمًا لأمر الله وتصديقًا لوعده: ﴿هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ﴾ ووعد الله إياهم قوله: ﴿أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ﴾ إلى قوله تعالى: ﴿أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ﴾ (٢)، ﴿وَمَا زَادَهُمْ﴾ ذلك ﴿إِلَّا إِيمَانًا وَتَسْلِيمًا﴾.\n\n<span data-type=\"title\" id=toc-3951>٢٣ </span>- ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ﴾\nفوفوا به ﴿فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ﴾ أي: فرغ من نذره ووفى بعهده وصبر على الجهاد حتى استشهد، والنحب النذر، والنحب أيضًا الموت، قال ذو الرمَّة:\nعشية فرَّ الحارثيون بعدما ... قضى نحبه في ملتقى القوم هَوْبَر (٣)\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٤٣ عن يزيد بن رومان.\n(٢) البقرة: ٢١٤.\n(٣) قضى نحبه: أي: نذره الذي كان، والنحب أيضًا: النفس، أي: الموت، =","vol":"21","page":371},{"text":"أي: مات.\nقال مقاتل: قضى نحبه يعني أجله.\nوقيل: على الوفاء، يعني: حمزة وأصحابه.\nوقيل: قضى نحبه، أي: بذل جهده في الوفاء بعهده، من قول العرب: نحب فلان في سيره يومه وليلته أجمع، إذا مده فلم ينزل، قال جرير:\nبطخفة جالدنا الملوك وخيلنا ... عشية بسطام جرين على نحب (١)\n﴿وَمِنْهُمْ مَنْ يَنْتَظِرُ﴾ الشهادة، ﴿وَمَا بَدَّلُوا﴾ قولهم وعهدهم ونذرهم ﴿تَبْدِيلًا﴾.\n[٢٢٥٥] أخبرنا عبد الله بن حامد (٢)، قال: أخبرنا مكي بن\n_________\n= وهوبر: اسم رجل، أراد ابن هوبر وهو: يزيد بن هوبر، رجل من بني الحارث بن كعب.\nانظر: \"ديوان ذي الرمة\" (ص ٢٣٥) (١٩١٩)، \"لسان العرب\" لابن منظور ٧/ ١٠٧ (هبر)، ٥/ ٢٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٥٨ - ١٦٠.\n(١) البيت لجرير كما ذكر المصنف، ويقصد بالنحب هنا: الخطر العظيم. وطفخة -بفتح الطاء وكسرها- جبل أحمر طويل في ديار بني تميم، وكانت به وقعة بين بني يربوع وقابوس بن النعمان، وكان النعمان قد بعث إليهم جيشًا، وأمَّر عليه ابنه قابوس، وأخاه حسان، فهزمتهم بنو يربوع بطفخة وأسروهما حتى منوا عليهما، فذلك الذي أراد جرير.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٢٤٦ - ٢٤٧ (نحب).\n(٢) أبو محمد الماهاني الأصبهاني لم يذكر بجرح أو تعديل.","vol":"21","page":372},{"text":"عبدان (١)، قال: أخبرنا عبد الله بن هاشم (٢)، قال: أخبرنا بهز بن أسد (٣)، قال: أخبرنا سليمان بن المغيرة (٤)، عن ثابت (٥)، عن أنس.\n[٢٢٥٦] وحدثني (٦) قال: أخبرنا أحمد بن عبد الله المزني (٧)، قال: أخبرنا محمد بن عبد الله بن سليمان (٨)، قال: أخبرنا محمد ابن المعلا (٩)، قال: أخبرنا (عبد) (١٠) الله بن بكر السهمي (١١)، عن حميد (١٢)، عن أنس قال: غاب عمي أنس بن النضر -وبه سميت أنس- عن قتال بدر، فشق عليه لما قدم وقال: غبت عن أول مشهد\n_________\n(١) أبو حاتم التميمي، المحدث الثقة المتقن.\n(٢) أبو عبد الرحمن الطوسي النيسابوري، ثقة.\n(٣) أبو الأسود البصري، ثقة ثبت في الحديث.\n(٤) أبو سعيد القيسي مولاهم البصري، ثقة ثقة.\n(٥) ثابت بن أسلم البناني، ثقة عابد.\n(٦) أي: عبد الله بن حامد، وهو لم يذكر بجرح أو تعديل.\n(٧) أبو محمد المغفلي، الشيخ الجليل، القدوة الحافظ.\n(٨) أبو جعفر؛ الحضرمي، ثقة حافظ.\n(٩) محمَّد بن المعلي بن عبد الكريم الهمداني اليامي الكوفي، من أهل الكوفة، يروي عن عبيد الله بن عمر ومحمد بن إسحاق روى عنه الكوفيون، ذكره ابن حبان في الثقات، وقال أبو حاتم: صدوق لا بأس به، وقال ابن حجر: صدوق.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٠١، \"الثقات\" لابن حبان ٩/ ٤٢، \"التقريب\" لابن حجر (٦٣١٢).\n(١٠) في المخطوط: عبيد وهو خطأ والصواب ما أثبتناه.\n(١١) أبو وهب البصري، ثقة.\n(١٢) حميد بن أبي حميد الطويل؛ ثقة مدلس.","vol":"21","page":373},{"text":"شهده رسول الله -ﷺ-، والله لئن أشهدني الله -﷿- قتالًا ليرين الله ما أصنع (١)، فلما كان يوم أحد انكشف المسلمون، فقال: اللهم إني أبرأ إليك مما جاء به المشركون، وأعتذر إليك مما صنع هؤلاء -يعني: المسلمين-، ثم مشى بسيفه فلقيه سعد بن معاذ فقال: أي سعد، والذي نفسي بيده إني لأجد ريح الجنة دون أحد. قال سعد: فما استطعت يا رسول الله ما صنع.\nقال أنس: فوجدناه بين القتلى، وبه بضع وثمانون جراحة من ضربة بسيف، وطعنة برمح، ورمية بسهم، وقد مثلوا به فما عرفناه حتى عرفته أخته ببنانه (٢)، ونزلت هذِه الآية: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ﴾ الآية. قال: فكنا نقول: أنزلت هذِه الآية فيه وفي أصحابه (٣).\n_________\n(١) في رواية مسلم (ليَراني الله ما أصنع).\nقال النووي ﵀: هكذا هو في أكثر النسخ: (ليراني) بالألف وهو صحيح، ويكون: (ما أصنع) بدلًا من الضمير في: (أراني) أي: ليرى الله ما أصنع، ووقع في بعض النسخ: (ليرين الله) بياء بعد الراء ثم نون مشددة، وهكذا وقع في \"صحيح البخاري\"، وعلى هذا ضبطوه بوجهين، أحدهما: لَيَرَين بفتح الياء والراء، أي: يراه الله واقعًا بارزًا، والثاني: ليُرين بضم الياء وكسر الراء، ومعناه: ليُرين الله الناسَ ما أصنعه ويُبرزه الله تعالى لهم.\nانظر: \"شرح صحيح مسلم\" للنووي ١٣/ ٤٨ الجهاد، باب ثبوت الجنة للشهيد.\n(٢) بنان: بفتح الباء والنون، جمع بنانة وهي: الأصبع، وقيل: طرفها.\nانظر: \"مختار الصحاح\" للرازي (ص ٢٧).\n(٣) [٢٢٥٥، ٢٢٥٦] الحكم على الإسناد:\nالإسناد الأول فيه شيخ المصنف لم يذكر بجرح أو تعديل والثاني فيه حميد =","vol":"21","page":374},{"text":"[٢٢٥٧] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا أحمد بن محمد بن شاذان (٢)، قال: أخبرنا جبغويه بن محمد الترمذي (٣)، قال: أخبرنا صالح بن محمَّد (٤)، قال: أخبرنا سليمان بن حرب (٥)، عن حرّم (٦)، عن عروة (٧)، عن عائشة - ﵂ في قوله تعالى: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ﴾ قالت: منهم طلحة بن عبيد الله ثبت مع رسول الله -ﷺ- يوم\n_________\n= الطويل قال عنه الذهبي: وثقوه، يدلس عن أنس.\nالتخريج:\nرواه البخاري كتاب الجهاد والسير باب قول الله تعالى: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ﴾ (٢٨٠٥) عن أنس بن مالك: أن هذِه الآية نزلت في أنس بن النضر، وانفرد به البخاري من هذا الوجه، وله شواهد من طرق أخر، ورواه في المغازي باب غزوة أحد (٤٠٤٨)، لم يذكر نزول الآية، ومسلم في الإمارة باب ثبوت الجنة للشهيد (١٩٠٣)، ورواه النسائي (٤٢٢) في التفسير بسند حسن، وأخرجه الترمذي في التفسير باب ومن سورة الأحزاب (٣٢٠٠، ٣٢٠١)، وقال: حديث حسن صحيح.\nورواه الطبري في \"جامع البيان\" ٢١/ ١٤٦ من حديث حماد بن سلمة بنحوه، وأحمد في \"المسند\" ٣/ ١٩٤ (١٣٠١٥)، ٣/ ٢٥٣ (١٣٦٥٨).\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) البلخي، لم أجده.\n(٣) لم أجده.\n(٤) الترمذي، متهم ساقط.\n(٥) أبو أيوب البصري، ثقة إمام حافظ.\n(٦) حزم بن أبي حزم مهران، صدوق يهم.\n(٧) أبو عبد الله الأسدي، ثقة.","vol":"21","page":375},{"text":"أحد حتى أصيبت يده، فقال له رسول الله -ﷺ-: \"أوجب طلحة الجنة\" (١).\n[٢٢٥٨] وبإسناده عن صالح (٢) قال: أخبرنا مسلم بن خالد (٣)، عن عبد الله بن أبي نجيح (٤): أن طلحة بن عبيد الله يوم أحد كان محتضنًا النبي -ﷺ- في الجبل وقد بُهر (٥) النبي -ﷺ-، فجاء سهم\n_________\n(١) [٢٢٥٧] الحكم على الإسناد:\nفيه: ابن شاذان وجبغويه، لم أجدهما وصالح بن محمَّد متهم ساقط.\nالتخريج:\nقال الألباني ﵀: في الحديث إشارة إلى قول الله ﵎: ﴿مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا (٢٣)﴾، وفيه منقبة عظيمة لطلحة بن عبيد الله - ﵁ -، حيث أخبر - ﷺ - في بعض الأحاديث أنه ممن قضى نحبه، مع أنه لا يزال ينتظر الوفاء بما عاهد الله عليه. قال ابن الأثير في \"النهاية\": النحب: النذر، كأنه ألزم نفسه أن يصدق أعداء الله في الحرب فوفى به. وقيل: النحب الموت كأنه يلزم نفسه أن يقاتل حتى يموت، وقد قتل - ﵁ - في وقعة الجمل، فويل لمن قتله.\nانظر: \"سلسلة الأحاديث الصحيحة\" للألباني ١/ ٢٤٩ (١٢٦).\n(٢) الترمذي، متهم ساقط.\n(٣) أبو خالد الزنجي المكي، صدوق كثير الأوهام.\n(٤) ثقة رمي بالقدر، وربما دلس.\n(٥) البُهْر -بالضم- هو ما يعتري الإنسان عند السعي الشديد والعدو، من النهيج وتتابع النفس. وهو أيضًا: الغلبة، ومنه حديث الفتنة (إن خشيت أن يبهرك شعاع السيف) أي يغلبك ضوؤه وبريقه. وأبهر القوم، أي: صاروا في بهرة النهار، وهو وسطه. وكلها جائزة. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٦٥ - ١٦٦ (بهر). وفي بعض روايات الحديث: (حُبس).","vol":"21","page":376},{"text":"غارب (١) متوجهًا إلى النبي -ﷺ- فاتقاه طلحة بيده فأصاب خنصره فقال: حس. ثم قال: بسم الله. فقال النبي -ﷺ- \"لو أن بها بدأت لتخطفتك الملائكة حتى تدخلك الجنة\" (٢).\nوروى معاوية بن إسحاق (٣)، عن عائشة بنت طلحة (٤)، عن عائشة أم المؤمنين - ﵁ - قالت: إني لفي بيتي، ورسول الله - ﷺ - وأصحابه في الفناء، وبيني وبينهم الستر إذ أقبل طلحة، فقال رسول الله -ﷺ-: \"من سره أن ينظر إلى رجل يمشي على الأرض وقد قضى نحبه فلينظر إلى طلحة\" (٥).\n_________\n(١) سهم غرب، أو غارب: أي: لا يعرف راميه. يقالط: سهم غرب بفتح الراء وسكونها، وبالإضافة، وغير الإضافة. وقيل: هو بالسكون إذا أتاه من حيث لا يدري، وهو بالفتح إذا رماه فأصاب غيره. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٤٨ - ٣٥٢ (غرب).\n(٢) [٢٢٥٨] الحكم على الإسناد:\nفيه ابن شاذان وجبغويه، لم أجدهما، وصالح بن محمد متهم ساقط.\nالتخريج:\nذكره الهيثمي في \"مجمع الزوائد\" ٩/ ١٤٨ بلفظ: \"لو قلت: بسم الله لطارت بك الملائكة والناس ينظرون إليك\". وقال: رواه الطبراني، وفيه سليمان بن أيوب الطلحي وقد وثق، وضعفه جماعة، وفيه جماعة لم أعرفهم.\n(٣) أبو الأزهر، صدوق ربما وهم.\n(٤) عائشة بنت طلحة بن عبيد الله التيمي، تروي عن خالتها عائشة، روى عنها طلحة ابن يحيى وأهل المدينة ذكرها ابن حبان في الثقات، قال ابن حجر: ثقة. الثقات لابن حبان ٥/ ٢٨٩، \"التقريب\" لابن حجر (٨٦٣٦).\n(٥) الحكم على الإسناد: =","vol":"21","page":377},{"text":"[٢٢٥٩] وأخبرني أبو عبيد الله الحسين بن محمد بن فنجويه الدينوري (١) ﵀، قال: أخبرنا أبو محمد عبيد الله بن محمَّد ابن سليمان بن بابويه بن فهرويه (٢)، قال: أخبرنا أبو عبد الله أحمد ابن الحسن بن عبد الجبار الصوفي (٣)، قال: أخبرنا محمد بن عبادة الواسطي (٤)، قال:\n_________\n= معاوية صدوق ربما وهم، والحديث روي بسند متصل وفيه ضعف كما سيأتي.\nالتخريج:\nأخرجه أبو يعلى في \"مسنده\" ٨/ ٣٠١، وأبو نعيم في \"الحلية\" ١/ ٨٨، من طريق صالح بن موسى الطلحي، عن معاوية. قال الهيثمي: رواه أبو يعلى، والطبراني في الأوسط\" وفيه صالح بن موسى وهو متروك \"مجمع الزوائد\" ٩/ ١٤٨.\nوهنا فائدة: قوله - ﷺ -: \"وقد قضى نحبه\" أي: نذره فيما عاهد الله عليه من الصدق في مواطن القتال، ونصرة الرسول صلى الله تعالى عليه وعلى آله وسلم، وعلى الموت وإن بذلوا نفوسهم دونه، فأخبر بأنه ممن وفي بنذره، وأصل النحب النذر، وكما يقال النحب للنذر يقال للموت أيضًا، ويمكن إرادته هنا، فيقال في توجيهه: إنه بذل نفسه في سبيل الله، وخاطر بها حتى لم يبق بينه وبين الهلاك شيء، فهو كمن قتل وذاق الموت في سبيل الله، وإن كان حيًّا يمشي على وجه الأرض، يقال: قضى نحبه إذا مات بمعنى قضى أجله، واستوفى مدته، والنحب المدة، ذكره القاضي. وهذا معدود من معجزاته - ﷺ -، فإن طلحة استشهد في وقعة الجمل كما هو معروف.\nانظر: \"فيض القدير\" للمناوي ٤/ ٣٥٧ (٥٢٧٥) ٦/ ٤٣ (٨٣٢٠).\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) أبو محمد الدقاق المخرمي، يعرف بابن جغوما، قال الخطيب: أحاديثه مستقيمة.\n(٣) أبو عبد الله؛ البغدادي، ثقة.\n(٤) محمد بن عبادة بن البختري الأسدي، وقيل العجلي، وقيل الباهلي أبو عبد الله، =","vol":"21","page":378},{"text":"أخبرنا مكي بن إبراهيم (١)، عن الصلت بن دينار (٢)، عن ابن ريان (٣)، عن أبي نضرة (٤)، عن جابر قال: سمعت رسول الله -ﷺ- يقول: \"من سره أن ينظر إلى شهيد يمشي على وجه الأرض فلينظر إلى طلحة بن عبيد الله\" (٥).\n_________\n= روى عن أبي سفيان الحميري وأبو أسامة وعباية بن كليب وآخرين، وعنه محمَّد ابن مسلم وأبو حاتم وقال عنه: ثقة صدوق، وذكره ابن حبان في \"الثقات\" وقال ابن حجر: صدوق فاضل \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٧ و\"الثقات\" لابن حبان ٩/ ١٢٦ و\"التقريب\" لابن حجر (٥٩٩٧).\n(١) التميمي الحنظلي، ثقة ثبت.\n(٢) الصلت بن دينار الأزدي الهنائي البصري؛ أبو شعيب المجنون، روى عن ابن سيرين وعبد الله بن شقيق وغيرهم، وروى عنه الثوري ووكيع ومكي بن إبراهيم قال أبو حاتم: لين الحديث، قال ابن حجر: متروك ناصبي، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٣٨، \"التقريب\" لابن حجر (٢٩٤٧).\n(٣) المستمر بن الريان الإيادي الزهراني، أبو عبد الله البصري العابد، يروي عن أنس وأبي نضرة وروى عنه أهل البصرة، قال أبو حاتم وابن حجر: ثقة عابد.\n\"الجرح والتعديل\" ٨/ ٤٣٠، \"التقريب\" لابن حجر (٦٥٩١).\n(٤) المنذر بن مالك، ثقة.\n(٥) [٢٢٥٩] الحكم على الإسناد:\nفيه الصلت بن دينار، متروك الحديث.\nالتخريج:\nرواه الترمذي في كتاب المناقب، باب مناقب طلحة بن عبيد الله (٣٧٣٩). وقال: هذا حديث غريب لا نعرفه إلا من حديث الصلت، وقد تكلم بعض أهل العلم في الصلت بن دينار من قبل حفظه. ورواه ابن ماجه في المقدمة باب فضل طلحة بن عبيد الله (١٢٥).\nوفي \"مجمع الزوائد\" عن طلحة بلفظ: كان النبي -ﷺ- إذا رآني قال: \"من أراد أن =","vol":"21","page":379},{"text":"<span data-type=\"title\" id=toc-3952>٢٤ </span>- ﴿لِيَجْزِيَ اللَّهُ الصَّادِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ الْمُنَافِقِينَ إِنْ شَاءَ أَوْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا (٢٤)﴾ (١).\n_________\n= ينظر إلى شهيد يمشي على وجه الأرض فلينظر إلى طلحة بن عبيد الله\".\nقال: رواه الطبراني، وفيه سليمان بن أيوب الطلحي وقد وثق، وضعفه جماعة، وفيه جماعة لم أعرفهم. \"مجمع الزوائد\" للهيثمي ٩/ ١٤٨.\nقال المناوي: رواه ابن عساكر في \"تاريخ دمشق\" عن جابر بن عبد الله، وعن أبي هريرة، وأبي سعيد معا. \"فيض القدير\" للمناوي ٤/ ٣٥٧.\nوصححه الألباني. في \"السلسلة الصحيحة\" ١/ ٢٤٨ (١٢٦).\nوهنا فائدة: وهي قوله - ﷺ -: \"شهيد يمشي على وجه الأرض\" أي: حكمه حكم من ذاق الموت في سبيل الله، لأنه جعل نفسه يوم أحد وقاية للنبي - ﷺ - من الكفار، وطابت نفسه لكونه فداه، وقد رأى الأمر عيانًا، وأصيب يومئذ ببضع وثمانين طعنة وضربة، وعقر في سائر جسده حتى في ذكره، وفر عن المصطفى - ﷺ - كل أحد إلا هو فثبت معه، وكانوا إذا ذكروا يوم أحد قالوا: كان كله لطلحة. انظر: \"فيض القدير\" للمناوي ٤/ ٣٥٧ (٥٢٧٤).\n(١) إن قال قائل: ما وجه الشرط في قوله: (ويعذب المنافقين) بقوله: (إن شاء) والمنافق كافر؟ !، وهل يجوز أن لا يشاء تعذيب المنافق فيقال ويعذبه إن شاء؟، قيل: إن معنى ذلك على غير الوجه الذي توهمته، وإنما معنى ذلك: ويعذب المنافقين بأن لا يوفقهم للتوبة من نفاقهم حتى يموتوا على كفرهم إن شاء، فيستوجبوا بذلك العذاب، فالاستثناء إنما هو من التوفيق لا من العذاب إن ماتوا على نفقاهم. وقد بين ما قلنا في ذلك قوله: (أو يتوب عليهم) فمعنى الكلام إذن: ويعذب المنافقين إذ لم يهدهم للتوبة فيوفقهم لها، أو يتوب عليهم فلا يعذبهم. ويؤيده قول قتادة: ﴿وَيُعَذِّبَ الْمُنَافِقِينَ إِنْ شَاءَ أَوْ يَتُوبَ عَلَيْهِمْ﴾ يقول: إن شاء أخرجهم من النفاق إلى الإيمان.\nانظر: \"جامع البيان\" للطبري ٢١/ ١٤٨.\nقال القرطبي: إن شاء أن يعذبهم لم يوفهم للتوبة. \"الجامع لأحكام القرآن\" ١٤/ ١٦٠.","vol":"21","page":380},{"text":"<span data-type=\"title\" id=toc-3953>٢٥ </span>- ﴿وَرَدَّ اللَّهُ الَّذِينَ كَفَرُوا﴾\nمن قريش وغطفان (١) ﴿بِغَيْظِهِمْ لَمْ يَنَالُوا خَيْرًا﴾ ظفرًا ﴿وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ﴾ بالملائكة والريح. ﴿وَكَانَ اللَّهُ قَوِيًّا عَزِيزًا﴾.\n﴿وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ﴾ يعني: عاونوا الأحزاب من قريش وغطفان على رسول الله -ﷺ- وأهل الإيمان وهم بنو قريظة، وذلك أن رسول الله - ﷺ - لما أصبح من الليلة التي انصرف الأحزاب راجعين إلى بلادهم انصرف -﵇- والمسلمون عن الخندق راجعين إلى المدينة، ووضعوا السلاح، فلما كان الظهر أتى جبريل -﵇- معتجرًا (٢) بعمامة من إستبرق على بغلة عليها رحالة (٣) عليها قطيفة من ديباج، ورسول الله\n_________\n= قال ابن كثير: هم تحت مشيئته في الدنيا، إن شاء استمر بهم على ما فعلوه حتى يلقوه فيعذبهم عليه، وإن شاء تاب عليهم بأن أرشدهم إلى النزوع عن النفاق إلى الإيمان والعمل الصالح بعد الفسوق والعصيان، ولما كانت رحمته ورأفته ﵎ بخلقه هي الغالبة لغضبه قال: ﴿إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا﴾. \"تفسير القرآن العظيم\" ١١/ ١٣٨.\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٤٩ عن يزيد بن رومان.\n(٢) الاعتجار: لف العمامة على الرأس دون التلحي بها، ومنه حديث: أن النبي -ﷺ- دخل مكة يوم الفتح معتجرا بعمامة سوداء، أي: أنه لفها على رأسه ولم يتلح بها. انظر: \"لسان العرب\" لابن منظور ٦/ ٢١٨، \"مختار الصحاح\" للرازي (١٧٤).\n(٣) الرحل: مركب للبعير والناقة، والرحالة نحوه، قال الأزهري: الرحالة أكبر من السرج، وتغشى بالجلود، وتكون للخيل والنجائب من الإبل، وقيل: رحل البعير هو أصغر من القتب، وجمعه الرحال، ورحل البعير شد على ظهره الرحل.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٢٩١ - ٢٩٢، \"مختار الصحاح\" للرازي (ص ١٠٠) (رحل).","vol":"21","page":381},{"text":"- ﷺ - عند زينب بنت جحش وهي تغسل رأسه، وقد غسلت شقه، فقال: قد وضعتَ السلاح يا رسول الله؟، قال: نعم، قال جبريل: عفا الله عنك، ما وَضَعَت الملائكة السلاح منذ أربعين ليلة، وما رجعت الآن إلا من طلب القومِ إن الله يأمرك يا محمد بالسير إلى بني قريظة، وأنا عامد إلى بني قريظة، فاعمد إليهم فإني قد قطعت آثارهم، وفتحت أبوابهم وتركتهم في زلزال وبلبال (١).\nقال: فأمر النبي -ﷺ- مناديًا فأذن أن من كان سامعًا مطيعًا فلا يصلين العصر إلا في قريظة، وقدّم رسول الله -ﷺ- عليّ بن أبي طالب -﵇- برايته إليه، وابتدرها الناس فسار علي بن أبي طالب ﵁ حتى إذا دنا من الحصون سمع منها مقالة قبيحة لرسول الله - ﷺ - منهم، فرجع حتى لقي رسول الله -ﷺ- في الطريق، فقال: يا رسول الله، ما عليك أن لا تدنو من هؤلاء الأخابث (٢). قال: \"لِمَ؟ ! أظنك سمعت لي منهم أذى\" قال: نعم يا رسول الله. قال: \"لو قد رأوني لم يقولوا من ذلك شيئًا\".\nفلما دنا رسول الله -ﷺ- من حصونهم قال: \"يا إخوان القردة هل أخزاكم الله، وأنزل بكم نقمته؟ \"، قالوا: يا رسول الله، يا أبا\n_________\n(١) بلبل متاعه: إذا فرقه وبدده، والبلبلة والبلابل والبلبال: شدة الهم والوساوس في الصدور، وبلبل القوم بلبالا: حركهم وهيجهم.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٧٢ - ٧٣ (بلل).\n(٢) الخبيث ضد الطيب من الرزق والولد والناس، ورجل خبيث أي: خب رديء. انظر: \"لسان العرب\" لابن منظور ٢/ ٤٤٧ (خبث).","vol":"21","page":382},{"text":"القاسم ما كنت جهولًا (١). ومرَّ رسول الله -ﷺ- بالصورين قبل أن يصل إلى بني قريظة فقال: \"هل مرَّ بكم أحد؟ \".\nفقالوا: يا رسول الله قد مرَّ بنا دحية بن خليفة الكلبي على بغلة بيضاء عليها رحالة، وعليها قطيفة ديباج، فقال رسول الله -ﷺ-: \"ذلك جبريل بُعث إلى بني قريظة يزلزل به حصونهم ويقذف الرعب في قلوبهم\".\nفلما أتى النبي -ﷺ- بني قريظة نزل على بئر من آبارهم في ناحية من أموالهم يقال لها بئر أنا، فتلاحق به الناس فأتاه رجال من بعد العشاء الآخرة ولم يصلوا العصر لقول رسول الله -ﷺ-: \"لا يصلين أحدكم العصر إلا في بني قريظة\" (٢)، فصلوا العصر بها، فأتاه رجال بعد العشاء الآخرة فما عابهم الله بذلك في كتابه، ولا عنفهم به رسول\n_________\n(١) وهم إذ قالوا ذلك ينطبق عليهم \"صدقك وهو كذوب\" فإن النبي -ﷺ- لم يك جهولًا ولا فاحشًّا، وهو كما قال الله تعالى: ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (٤)﴾ وكان خلقه القرآن، وما ضرب خادمًا بيده قط ولا ضرب امرأة، ولا سب أحدًا، ولا انتقم لنفسه من شيء يؤتى إليه إلا أن تنتهك حرمات الله، فيكون هو ينتقم لله -﷿كما حدث هنا، وهذا من الحكمة، فكما أنه نبي الرحمة، والإِسلام دين الرحمة فهو كذلك دين الجهاد والسيف، وليس من الحكمة أن نضع السيف موضع الندى، ولا الندى موضع السيف، وهؤلاء آذوا الله ورسوله، فغلظ لهم القول ليبين عزة الإسلام، وأن المسلمين أقوياء، وهم قادرون على كسر شوكة اليهود، والله أعلم.\n(٢) رواه البخاري في صلاة الخوف، باب صلاة الطالب والمطلوب (٩٤٦)، ومسلم في الجهاد باب المبادرة بالغزو وتقديم أهم الأمرين (١٧٧٠) وعند مسلم: (الظهر) بدلًا من (العصر).","vol":"21","page":383},{"text":"الله - ﷺ - (١)، قال: وحاصرهم رسول الله -ﷺ- خمسًا وعشرين ليلة حتى جهدهم الحصار، وقذف الله في قلوبهم الرعب.\nوقد كان حيي بن أخطب دخل علي بني قريظة في حصنهم حين\n_________\n(١) وقد اختلف العلماء في المصيب من الصحابة يومئذ من هو؟ مع الإجماع على أن كلا الفريقين مأجور ومعذور غير معنف، فقالت طائفة من العلماء: الذين أخروا الصلاة يومئذ عن وقتها المقدر لها حتى صلوا في بني قريظة هم المصيبون، لأن أمرهم يومئذ بتأخير الصلاة خاص، فيقدم على عموم الأمر بها في وقتها المقدر لها شرعًا، وقالت طائفة أخرى من العلماء: بل الذين صلوا الصلاة في وقتها لما أدركتهم وهم في مسيرتهم هم المصيبون، لأنهم فهموا أن المراد إنما هو تعجيل السير إلى بني قريظة لا تأخير الصلاة، فعملوا بمقتضى الأدلة الدالة على أفضلية الصلاة في أول وقتها مع فهمهم عن الشارع ما أراد، ولهذا لم يعنفهم، ولم يأمرهم بإعادة الصلاة في وقتها الذي حولت إليه يومئذ كما يدعيه أولئك، وأما أولئك الذين أخروا فعذروا بحسب ما فهموا، وأكثر ما كانوا يؤمرون بالقضاء وقد فعلوه، وأما على قول من يقول يجوز تأخير الصلاة لعذر القتال كما فهمه البخاري من حديث ابن عمر فلا إشكال على مَنْ أخّر ولا على من قدم والله أعلم. انظر: \"البداية والنهاية\" لابن كثير ٤/ ١٨.\nقال النووي ﵀: ولم يعنف النبي -ﷺ- واحدًا من الفريقين، لأنهم مجتهدون، ففيه دلالة لمن يقول بالمفهوم والقياس ومراعاة المعنى، ولمن يقول بالظاهر أيضًا قال الإمام أبو محمد ابن حزم الظاهري في كتاب السيرة: وعلم الله أنا لو كنا هناك لم نصل العصر إلا في بني قريظة ولو بعد أيام. وهذا القول ماش على قاعدته الأصلية في الأخذ بالظاهر، وفيه أنه لا يعنف المجتهد فيما فعله باجتهاده إذا بذل وسعه في الاجتهاد، وقد يستدل به على أن لكل مجتهد نصيب. \"شرح صحيح مسلم\" للنووي ١٢/ ٩٨ كتاب الجهاد، باب المبادرة بالغزو وتقديم أهم الأمرين المتعارضين.\nومثل هذِه الرواية رواها الطبري في \"جامع البيان\" ٢١/ ١٥٠ - ١٥١ عن الزهري.","vol":"21","page":384},{"text":"رجعت عنهم قريش وغطفان، وفاء لكعب بن أسد بما كان عاهده، فلما أيقنوا بأن رسول الله -ﷺ- غير منصرف عنهم حتى يناجزهم قال كعب بن أسد لهم: يا معشر يهود إنه قد نزل بكم من الأمر ما ترون، وإني عارض عليكم خلالًا ثلاثًا اتخذوا أيها شئتم، قالوا: وما هن؟، قال: نتابع هذا الرجل ونصدقه، فوالله لقد تبين لكم أنه نبي مرسل، وأنه الذي كنتم تجدونه في كتابكم (١)، فتأمنوا على دياركم وأموالكم وأبنائكم ونسائكم، قالوا: لا نفارق حكم التوراة أبدًا، ولا نستبدل به غيره. قال: فإذا أبيتم هذِه فهلم فلنقتل أبناءنا ونساءنا، ثم نخرج إلى محمد وأصحابه رجالًا مصلتين السيوف،\n_________\n(١) وقد كان اليهود يعرفون أنه - ﷺ - خاتم الأنبياء كما يعرفون أبناءهم، فإن صفة النبي محمَّد - ﷺ - قد وردت في كتب الأنبياء، كما قال تعالى: ﴿الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ﴾ الآية [الأعراف: ١٥٧] وقد بشر الأنبياء أممهم ببعثه، وأمروهم بمتابعته، ولم تزل صفاته موجودة في كتبهم، يعرفها علماؤهم وأحبارهم، وكما روى أحمد في \"المسند\" ٥/ ٤١١ عن رجل من الإعراب قال: جلبت حلوبة إلى المدينة في حياة رسول الله - ﷺ -، فلما فرغت من بيعي قلت: لألقين هذا الرجل فلأسمعن منه، قال: فتلقاني بين أبي بكر وعمر يمشون، فتبعتهم حتى أتوا على رجل من اليهود ناشرًا التوراة يقرؤها يعزي بها نفسه عن ابن له في الموت كأجمل الفتيان وأحسنها، فقال رسول الله -ﷺ-: \"أنشدك بالذي أنزل التوراة هل تجد في كتابك هذا صفتي ومخرجي؟ \" فقال برأسه: هكذا -أي: لا- فقال ابنه: إي والذي أنزل التوراة إنا لنجد في كتابنا صفتك ومخرجك، وإني أشهد أن لا إله إلا الله وأشهد أنك رسول الله. فقال: \"أقيموا اليهودي عن أخيكم\" ثم تولى كفنه والصلاة عليه. وهو حديث قوي له شاهد عند البخاري في الجنائز باب إذا أسلم الصبي فمات هل يصلى عليه (١٣٥٦) عن أنس، ومع ذلك لم يؤمنوا بالنبي - ﷺ -.","vol":"21","page":385},{"text":"ولم نترك وراءنا ثقلًا يهمنا حتى يحكم الله بيننا وبين محمد، فإن نهلك نهلك ولم نترك وراءنا شيئًا نخشى عليه، وإن تظهر فلعمري لنتخذن النساء والأبناء. قالوا: نقتل هؤلاء المساكين فما خير في العيش بعدهم. قال: فإن أبيتم على هذِه فإن الليلة ليلة السبت، وإنه عسى أن يكون محمد وأصحابه قد أمنوا فيها، فانزلوا لعلنا أن نصيب من محمَّد وأصحابه غرة. قالوا: نخرم سبتنا ونحدث فيه ما لم يكن أحدث فيه من كان قبلنا، أما قد علمت ما أصابهم من المسخ ما لم يخف عليك؟ قال: ما بات رجل منكم منذ ولدته أمه ليلة واحدة من الدهر حازمًا؟ !\nقال: ثم إنهم بعثوا إلى رسول الله -ﷺ- أن ابعث إلينا بأبي لبابة بن عبد المنذر أخا بني عمرو بن عوف -وكانوا حلفاء الأوس- نستشيره في أمرنا. فأرسله رسول الله -ﷺ-، فلما رأوه قام إليه الرجال، ونهش (١) إليه النساء والصبيان يبكون في وجهه فَرقَّ لهم، وقالوا له: يا أبا لبابة أترى أن ننزل على حكم محمد؟، قال: نعم. وأشار بيده إلى حلقه أنه الذبح (٢)، قال أبو لبابة: فوالله ما زالت قدماي حتى عرفت\n_________\n(١) النهش: أن تخمش المرأة وجهها عند المُصِيبة، فتأخُذ لحمه بأظْفارها. وهو أيضًا: الهزال. والمَنْهُوش: المَهْزول المَجْهُود. من قولهم: نَهَشَه، إذا جَهَدَه، فهو مَنْهُوش. والمراد أنهم رفعوا أصواتهم، وبالغوا في البكاء، وذلك للتأثير على أبي لبابة - ﵁ -، لما علموا من رقة قلبه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٣٧ (نهش).\n(٢) الذبح يعني: القتل، والذبحُ ها هنا مجازٌ عن الهَلاك، فإنه من أسْرَع أسبابه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٥٣ (ذبح).","vol":"21","page":386},{"text":"أني قد خنت الله ورسوله (١). ثم انطلق أبو لبابة على وجهه ولم يأت رسول الله -ﷺ- حتى ارتبط في المسجد إلى عمود من عمده، وقال: لا أبرح مكاني حتى يتوب الله على مما صنعت، وعاهد الله لا يطأ بني قريظة أبدًا، ولا يرائي الله في بلد خنت الله ورسوله فيه أبدًا. قال: فلما بلغ رسول الله -ﷺ- خبره وأبطأ عليه قال: \"أما لو جاءني لاستغفرت له، فأما إذا فعل فما أنا بالذي أطلقه من مكانه حتى يتوب الله عليه\" (٢).\nثم إن الله أنزل توبة أبي لبابة (٣) على رسول الله -ﷺ- وهو في بيت أم سلمة، قالت أم سلمة: فسمعت رسول الله -ﷺ- من السَّحَر يضحك، فقلت: مما ضحكت يا رسول الله، أضحك الله سنك؟ !، قال: \"تيب على أبي لبابة\". فقلت: ألا أبشره (٤) بذلك يا رسول الله؟،\n_________\n(١) قال ابن عيينة وغيره: فيه -أبي لبابة- نزلت: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ (٢٧)﴾ [الأنفال: ٢٧].\n(٢) رواه الطبري في \"جامع البيان\" ٢١/ ١٥١ - ١٥٣ عن معبد بن كعب بن مالك الأنصاري.\n(٣) وذلك لما نزل قوله تعالى: ﴿وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ﴾ الآية [التوبة: ١٠٢] قال مجاهد إنها نزلت في أبي لبابة لما قال لبني قريظة: إنه الذبح وأشار بيده إلى حلقه. وقال ابن عباس: نزلت في أبي لبابة وجماعة من أصحابه تخلفوا عن رسول الله -ﷺ- في غزوة تبوك.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ٧/ ٢٧٤.\n(٤) فيه دليل على استحباب التبشير والتهنئة لمن تجددت له نعمة ظاهرة، أو اندفعت عنه كربة شديدة ونحو ذلك، وهذا عام في كل نعمة حصلت، وكربة انكشفت، =","vol":"21","page":387},{"text":"قال: \"بلى، إن شئت\"، قال: فقامت على باب حجرتها، وذلك قبل أن يضرب عليهن الحجاب -فقالت: يا أبا لبابة، أبشر فقد تاب الله عليك. قال: فثار الناس إليه ليطلقوه، فقال: لا والله حتى يكون رسول الله -ﷺ- هو الذي يطلقني بيده. فلما مرّ عليه خارجًا إلى الصبح أطلقه (١).\nقال: ثم إن ثعلبة بن سعية، وأسيد بن سعية، وأسد بن عبيد، وهم نفر من بني أسد ليسوا من بني قريظة ولا النضير، نسبهم فوق ذلك هم بنو عم القوم أسلموا تلك الليلة التي نزلت فيها قريظة على حكم رسول الله - ﷺ - وخرج في تلك الليلة عمرو بن سعدي القرظي، فمر بحرس رسول الله -ﷺ- وعليها محمد بن مسلمة الأنصاري تلك الليلة، فلما رآه قال: من هذا؟، قال: عمرو بن سعدي -وكان عمرو قد أبى أن يدخل مع بني قريظة في غدرهم برسول الله - ﷺ -، قال: لا أغدر بمحمد أبدًا فقال محمد بن مسلمة حين عرفه: اللهم لا تحرمني إقالة عثرات الكرام. ثمَّ خلَى سبيله، فخرج على وجهه حتى بات في مسجد رسول الله -ﷺ- بالمدينة تلك الليلة، ثم ذهب فلا يدرى أين ذهب من أرض الله إلى يومنا هذا، فذكر لرسول الله - ﷺ - شأنه، فقال: \"ذلك رجل نجاه الله بوفائه\"، وبعض الناس يزعم أنه كان\n_________\n= سواء كانت من أمور الدين أو الدنيا. وانظر: \"شرح صحيح مسلم\" للنووي ١٧/ ٩٥ حديث توبة كعب بن مالك.\n(١) قال ابن كثير: إسناده جيد وله شواهد من وجوه كثيرة. \"البداية والنهاية\" ٤/ ١٢٤.","vol":"21","page":388},{"text":"أوثق برمة فيمن أوثق من بني قريظة حين نزلوا على حكم رسول الله -ﷺ-، فأصبحت رمته ملقاة لا يدرى أين ذهب، فقال رسول الله - ﷺ - فيه تلك المقالة والله أعلم.\nفلما أصبحوا نزلوا على حكم رسول الله -ﷺ-، فتواثبت الأوس فقالوا: يا رسول الله، إنهم موالينا دون الخزرج، وقد فعلت في موالي الخزرج بالأمس ما قد علمت. وقد كان رسول الله -ﷺ- قبل بني قريظة، حاصر بني القينقاع (١)، وكانوا حلفاء الخزرج فنزلوا على حكمه، فسأله إياهم عبد الله بن أبي سلول فوهبهم له (٢)، فلما كلمته الأوس قال رسول الله -ﷺ-: \"ألا ترضون يا معاشر الأوس أن يحكم فيهم رجل منكم (٣)؟ \"، قالوا: بلى، قال: \"فذاك إلى سعد\n_________\n(١) قينقاع: وهو بفتح القاف وضم النون وقد تكسر وتُفْتح، بَطْن من بطون يَهُود المدينة أُضيفَت سُّوق قَيْنُقاع إليهم، وقد كانوا حلفاء الخزرج.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٣٦.\n(٢) قال النووي ﵀: إن المعاهد والذمي إذا نقض العهد صار حربيًا، وجرت عليه أحكام أهل الحرب، وللإمام سبي من أراد منهم، وله المن على من أراد، وإذا منَّ عليه ثم ظهرت منه محاربة انتقض عهده، وإنما ينفع المنّ فيما مضى لا فيما يستقبل، وكانت قريظة في أمان، ثم حاربوا النبي -ﷺ-، ونقضوا العهد، وظاهروا قريشًا على قتال النبي -ﷺ-، قال الله تعالى: ﴿وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا (٢٦)﴾ إلى آخر الآية. انظر: \"شرح صحيح مسلم\" للنووي ١٢/ ٩١ كتاب الجهاد، باب جلاء اليهود من الحجاز.\n(٣) فيه جواز التحكيم في أمور المسلمين وفي مهماتهم العظام، وقد أجمع العلماء عليه، ولم يخالف فيه إلا الخوارج، فإنهم أنكروا على عليّ التحكيم، وأقام =","vol":"21","page":389},{"text":"ابن معاذ\" (١).\nوكان سعد بن معاذ قد جعله رسول الله -ﷺ- في خيمة امرأة من المسلمين يقال لها: رفيدة (٢) في مسجده (٣)، وكانت تداوي الجرحى وتحتسب بنفسها على خدمة من كانت به ضيعة من المسلمين، وكان رسول الله -ﷺ- قد قال لقومه حين أصابه السهم بالخندق: اجعلوه في خيمة رفيدة حتى أعوده من قريب (٤)، فلما حكَّمه رسول الله -ﷺ- في بني قريظة أتاه قومه فاحتملوه على حمار\n_________\n= الحجة عليهم، وفيه جواز مصالحة أهل قرية أو حصن على حكم حاكم مسلم عدل صالح للحكم، أمين على هذا الأمر، وعليه الحكم بما فيه مصلحة المسلمين.\nانظر: \"شرح صحيح مسلم\" للنووي ١٢/ ٩٢ كتاب الجهاد، باب جواز قتال من نقض العهد.\n(١) انظر: \"البداية والنهاية\" لابن كثير ٤/ ١٢١.\n(٢) هي: رفيدة؛ امرأة من أسلم كانت تداوي الجرحى ولما أصيب أكحل سعد بن معاذ يوم الخندق فثقل حولوه عندها، وسماها ابن سعد: كعيبة فقال كعيبة بنت سعد الأسلمية بايعت بعد الهجرة وهي التي كانت تكون لها خيمة بالمسجد تداوي الجرحى وكان سعد بن معاذ عندها تداوي جرحه حتى مات وقد شهدت كعيبة يوم خيبر. انظر \"الإصابة\" ٧/ ٦٤٦، \"الاستيعاب\" ٤/ ١٨٣٨، \"تهذيب التهذيب\" ١٢/ ٤١٨ - ٤١٩.\n(٣) وهذا دليل على جواز النوم في المسجد، وجواز مكث المريض فيه -وإن كان جريحا.\nانظر: \"شرح صحيح مسلم\" للنووي ١٢/ ٩٥.\n(٤) انظر: \"جامع البيان\" للطبري ٢١/ ١٨١.","vol":"21","page":390},{"text":"قد وطئوا له بوسادة من أدم، وكان رجلًا جسيمًا، ثم أقبلوا معه إلى رسول الله -ﷺ- وهم يقولون: يا أبا عمرو أحسن في مواليك، فإن رسول الله -ﷺ- إنما ولاّك ذلك لتحسن فيهم. فلما أكثروا عليه قال: قد آن لسعد أن لا تأخذه في الله لومة لائم، فرجع بعض من كان معه من قومه إلى دار بني الأشهل، فنعى لهم رجال بني قريظة قبل أن يصل إليهم سعد بن معاذ عن كلمته التي سمع منه.\nفلما انتهى سعد لرسول الله - ﷺ - قال: \"قوموا إلى سيدكم فأنزلوه\" (١)، فقاموا إليه، فقالوا: يا أبا عمرو، إن رسول الله -ﷺ- قد ولاك مواليك لتحكم فيهم. فقال سعد: عليكم بذلك عهد الله وميثاقه أن الحكم فيها ما حكمت؟، قالوا: نعم. قال: وعلى من ها هنا؟ -في الناحية التي فيها رسول الله -ﷺ-- وهو معرض عن رسول الله -ﷺ- إجلالًا له، فقال رسول الله -ﷺ-: \"نعم\" (٢)، قال سعد: فإني أحكم\n_________\n(١) فيه إكرام أهل الفضل وتلقيهم بالقيام لهم إذا أقبلوا، هذا ما احتج به جماهير العلماء لاستحباب القيام، قال القاضي: ليس هذا من القيام المنهي عنه، وإنما ذلك فيمن يقومون وهو جالس ويمثلون قيامًا طوال جلوسه، ولتعلم أن القيام للقادم من أهل الفضل مستحب، وقد جاء فيه أحاديث، ولم يصح في النهي شيء صريح.\nانظر: \"شرح صحيح مسلم\" للنووي ١٢/ ٩٣.\n(٢) ومَنْ حَكمَهُ المسلمون إذا حكم بشيء لزم حكمه، ولا يجوز للإمام ولا لهم الرجوع عنه -لذلك أجابه النبي -ﷺ- بقوله \"نعم\"- ولهم الرجوع قبل الحكم، والله أعلم.\nانظر: \"شرح صحيح مسلم\" للنووي ١٢/ ٩٢.","vol":"21","page":391},{"text":"فيهم أن يُقَّتَّل الرجال، وتُقَّسَّم الأموال، ويسبى الذراري والنساء، فقال رسول الله -ﷺ- لسعد: \"لقد حكمت بحكم الله من فوق سبعة أرقعة\" (١).\nثمَّ استنزلوا فحبسهم رسول الله -ﷺ- في دار بنت الحارث امرأة من بني النجار، ثم خرج رسول الله -ﷺ- إلى سوق المدينة -التي هي سوقها اليوم- فخندق بها خندقًا، ثم بعث إليهم فضرب أعناقهم في تلك\n_________\n(١) حديث صحيح: \"طبقات ابن سعد\" (٣ - ٢ - ٦) وأصله في الصحيحين.\nوهنا مسألة: من فوق سبعة أرقعة: أي: من فوق سبع سماوات، وهذِه عقيدة أهل السنة والجماعة، وهي أن الله تعالى مستوٍ على عرشه بذاته، ليس داخل العالم، بل منفصل عنه وبائن عنه، وهو مطلع على كل شيء، لا تخفى عليه خافية في الأرض ولا في السماء ﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى (٥)﴾ [طه: ٥] ومما يدل على علوه على خلقه نزول القرآن من عنده، والنزول لا يكون إلا من أعلى إلى أسفل، قال تعالى: ﴿وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ﴾ [المائدة: ٤٨] وفي حديث معاوية بن الحكم السلمي قال النبي -ﷺ- للجارية: \"أين الله؟ \"، قالت: في السماء، قال: \"من أنا؟ \"، قالت: رسول الله، قال: \"أعتقها فإنها مؤمنة\".\nرواه أحمد في \"المسند\" ٥/ ٤٤٧ (٢٣٧٦٢)، ومالك في \"الموطأ\" (٦٦٦) كتاب العتاقة، ومسلم كتاب المساجد، باب تحريم الكلام في الصلاة (٥٣٧).\nوللناس في هذا المقام مقالات كثيرة ليس هذا موضع بسطها، وإنما نسلك في هذا المقام مذهب السلف الصالح مالك والأوزاعي والثوري وغيرهم كان أئمة المسلمين قديمًا وحديثًا وهو إمرارها كما جاءت من غير تكييف ولا تشبيه ولا تعطيل، والخوض في ذلك مما لم يأذن به الله ولا أتى نص بإثبات ذلك ولا بنفيه، ومن حسن إسلام المرء تركه ما لا يعنيه، وتعالى الله أن يحد أو يوصف إلا بما وصف به نفسه، أو علمه رسله، بالمعنى الذي أراد بلا مثل ولا كيف ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾ والله أعلم.","vol":"21","page":392},{"text":"الخنادق، يخرج بهم إليه أرسالًا وفيهم عدو الله حيي بن أخطب، وكعب بن أسد رأس القوم وهم ستمائة أو سبعمائة، والمكثرين لهم يقولون كانوا من الثمانمائة إلى التسعمائة، وقد قالوا لكعب بن أسد وهو يذهب بهم إلى رسول الله -ﷺ- أرسالًا: يا كعب ما ترى يصنع بنا؟ فقال كعب: أفي كل موضع لا تعقلون! ! ألا ترون أن الداعي لا ينزع، وأن من يذهب به منكم لا يرجع هو والله القتل. فلم يزل ذلك الدأب حتى فرغ منهم رسول الله -ﷺ-.\nوأتي بحيي بن أخطب عدو الله عليه حلة فقاحية، قد شققها عليه من كل ناحية كموضع الأنملة لئلا يسلبها، مجموعة يداه إلى عنقه في حبل، فلما نظر إلى رسول الله -ﷺ- قال: أما والله ما لمت نفسي في عدواتك، ولكنه من يخذل الله يخذل، ثم أقبل على الناس ثم قال: أيها الناس، إنه لا بأس بأمر الله، كتاب الله وقدره، وملحمة كتبت علي بني إسرائيل. ثم جلس فضربت عنقه، فقال جبل بن جوّال الثعلبي:\nلعمرك ما لام ابن أخطب نفسه ... ولكنه من يخذل الله يخذل\nفجاهد حتى أبلغ النفس عذرها ... وقلقل يبغي العز كل مقلقل (١)\nوروى عروة بن الزبير، عن عائشة - ﵂ - قالت: لم يقتل من نساء\n_________\n(١) رواه الطبري عن معبد بن كعب بن مالك الأنصاري (٢١٦٨١).\nانظر: \"جامع البيان\" للطبري ٢١/ ١٥١ - ١٥٣.","vol":"21","page":393},{"text":"قريظة إلا امرأة واحدة، قالت: والله إنها لعندي تتحدث معي وتضحك ظهرًا، ورسول الله - ﷺ - يقتل رجالها بالسيوف، وهتف هاتف باسمها: أين فلانة؟، قالت: أنا والله، قالت: قلت ويلك ما لك؟، قالت: أقتل. قلت: ولمَ؟، قالت: حدث أحدثته. قال: فانطلق بها فضربت عنقها، فكانت عائشة تقول: ما أنسى عجبي منها طيب نفس وكثرة ضحك، وقد عرفت أنها تُقتل (١).\nقال الواقدي: واسم تلك المرأة نباتة امرأة الحكم القرظي (٢)، وكانت قتلت خلاد بن سويد رمت عليه رحا، فدعا رسول الله -ﷺ- بها فضرب عنقها لخلاد بن سويد (٣).\n_________\n= والبيتان لجبل بن جوال الثعلبي، من بني ثعلبة بن سعد بن ذبيان بن بغيض بن ريث ابن غطفان، وكان يهوديا فأسلم، وكانت له صحبة كما ذكر ابن عبد البر في \"الاستيعاب\" ١/ ٣٣٦ (٣٦٥)، وانظر: \"السيرة النبوية\" لابن هشام ٣/ ٢٥٢، \"الإصابة\" لابن حجر ١/ ٤٥٤.\nومعنى: قلقل: أي تحرك، وقد قال هذين البيتين عند مقتل حيي بن أخطب رأس بني قريظة.\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٥٣ - ١٥٤ عن عائشة ﵂.\n(٢) ذكره ابن كثير، عن ابن إسحاق.\nانظر: \"البداية والنهاية\" لابن كثير ٤/ ١٢٦، \"تاريخ الرسل والملوك\" للطبري ٢/ ٥٨٩.\n(٣) قلت: ورد في الصحيح أن النبي -ﷺ- نهى عن قتل النساء والصبيان، وقد أجمع العلماء على العمل بهذا الحديث، وتحريم قتل النساء والصبيان إذا لم يقاتلوا، فإن قاتلوا قالت جماهير العلماء: يُقتلوا، وهنا قتلت هذِه المرأة خلاد بن سويد، فقتلها النبي -ﷺ- به قصاصًا، ويستفاد من هذا جواز قتل المرأة بالرجل، وأن =","vol":"21","page":394},{"text":"قال: وكان على والزبير يضربان أعناق بني قريظة، ورسول الله - ﷺ - جالس هناك.\nوروى محمد بن إسحاق، عن الزهري، أن الزبير بن باطا القرظي، -وكان يكنى أبا عبد الرحمن-كان قد مر على ثابت بن قيس بن شماس في الجاهلية يوم بعاث أخذه فجزَّ ناصيته ثم خلى سبيله، فجاء يوم قريظة وهو شيخ كبير فقال: يا أبا عبد الرحمن، هل تعرفني؟، قال: وهل يجهل مثلي مثلك؟ قال: إني قد أردت أن أجزيك بيدك عندي، فقال: إن الكريم يجزي الكريم. قال: ثمَّ أتى ثابت رسول الله -ﷺ- فقال: يا رسول الله، قد كانت للزبير عندي يد، وله عليّ منة، قد أحببت أن أجزيه بها، فهب لي دمه، فقال رسول الله - ﷺ -: \"هو لك\" فأتاه فقال له: إن رسول الله -ﷺ- قد وهب لي دمك، قال: شيخ كبير لا أهل له، ولا ولد فما يصنع بالحياة، فأتى ثابت رسول الله -ﷺ- فقال: يا رسول الله أهله وولده؟ قال: \"هم لك\" فأتاه قال له: إن رسول الله -ﷺ- قد أعطاني امرأتك وولدك، فهم لك. قال: أهل بيت بالحجاز لا مال لهم، فما بقاؤهم على ذلك؟، فأتى ثابت رسول الله -ﷺ- فقال: يا رسول الله ماله، قال: \"هو لك\". فأتاه فقال: إن رسول الله -ﷺ- قد أعطاني مالك، فهو\n_________\n= الجاني عمدًا يقتل قصاصًا، ووجوب القصاص على الذي يقتل المسلم، وأيضًا ثبوت القصاص في القتل بالمثقلات، لأنها قتلته برحى، طرحتها عليه ولا يختص بالمحددات، وجواز قتل الجاني على صفة غير التي قتل بها، لأنها طرحت عليه رحى، وأمر النبي -ﷺ- بها فضربت عنقها، والله أعلم.","vol":"21","page":395},{"text":"لك، قال: أي ثابت، ما فعل الذي كأن وجهه مرآة صينية، يتراءى فيها عذارى الحي؛ كعب بن أسد؟، قال: قتل. قال: فما فعل سيد الحاضر والبادي حيي بن أخطب؟ قال: قتل. قال: فما فعل مقدمتنا إذا شددنا وحاميتنا إذا كررنا عزال بن شموئيل؟ قال: قتل. قال: فما فعل المجلسان يعني: بني كعب بن قريظة، وبني عمرو بن قريظة؟، قال: ذهبوا وقتلوا. قال: فإني أسألك بيدي عندك إلا ما ألحقتني بالقوم، فوالله ما في العيش بعد هؤلاء من خير فيها فما أنا بصابر فترة دلو نضح حتى ألقى الأحبة (١). وقدمه ثابت فضرب عنقه، فلما بلغ أبي بكر الصديق ﵁ قوله: ألقى الأحبة، قال: يلقاهم والله في نار جهنم خالدًا فيها مخلدًا أبدًا (٢)، فقال ثابت بن قيس في ذلك:\nوفت ذمتي أني كريم وإنني ... صبور إذا ما القوم حادوا عن الصبر\nوكان زبير أعظم الناس منة ... عليّ، فلما شد كوعاه بالأسر\nأتيت رسول الله كيما أفكه ... وكان رسول الله بحرًا لنا يجري\n_________\n(١) انظر: \"مجمع الزوائد\" للهيثمي ٦/ ١٠١٦٩، عن عائشة - ﵂ -.\nوقال: رواه الطبراني في \"الأوسط\" وفيه موسى بن عبيدة، وهو ضعيف.\n(٢) \"السيرة النبوية\" لابن كثير ٢/ ٢٤٠ - ٢٤١، \"السيرة النبوية\" لابن هشام ٣/ ٢٥٥، \"عيون الأثر\" لابن سيد الناس ٢/ ٥٧.","vol":"21","page":396},{"text":"قالوا (١): وكان رسول الله -ﷺ- قد أمر بقتل مَنْ أنْبَت (٢)، فسألته سلمى بنت قيس أم المنذر أخت سليط بن قيس -وكانت إحدى خالات رسول الله -ﷺ- وكانت قد صلت معه القبلتين، وبايعته بيعة النساء- رفاعة بن سموأل القرظي وكان رجل قد بلغ فلاذ بها وكان يعرفها قبل ذلك، فقالت: يا نبي الله بأبي أنت وأمي هب لي رفاعة ابن سموأل فإنه قد زعم أنه سيصلي ويأكل لحم الجمل، فوهبه لها فاستحيته.\nقالوا: ثم إن رسول الله -ﷺ- قسم أموال بني قريظة ونساءهم وأبناءهم على المسلمين، وأعلم في ذلك سهمان الخيل، وسهمان الرجال، وأخرج منها الخمس، فكان للفارس ثلاثة أسهم، للفارس سهم وللفرس سهمان، وللراجل ممن ليس له فرس سهم، وكانت الخيل يوم بني قريظة ستة وثلاثين فرسًا (٣)، وكان أول فيء وقع فيه\n_________\n(١) من الشطر الثاني في البيت الأخير إلى هنا، ساقط من الأصل.\n(٢) قلت: رواه الإمام أحمد في \"المسند\" ٥/ ٣١١ - ٣١٢ (٢٢٦٥٩) بسند صحيح عن عطية القرظي قال: عُرضت على النبي -ﷺ- يوم قريظة فشكوا في أمري، فأمر النبي -ﷺ- أن ينظروا هل أنبت بعد؟ فنظروني فلم يجدني أنبت فخلى عني وألحقني بالسبي. ورواه أهل السنة كلهم عن عبد الملك بن عمير به، وقال الترمذي في أبواب السير، باب ما جاء في النزول على الحكم (١٥٨٤): حسن صحيح، وأنبت: أي أنبتت عانته، وقد عدّه العلماء من علامات البلوغ. والله أعلم.\n(٣) هكذا أوردها ابن كثير، عن ابن إسحاق. انظر: \"البداية والنهاية\" ٤/ ١٢٦، ولم يذكر عبارة: وأعلم في ذلك سهمان الخيل وسهمان الرجال. وقد روى مسلم، عن ابن عمر: أن رسول الله -ﷺ- قسَّم في النفل للفرس سهمين وللرجل سهمًا. =","vol":"21","page":397},{"text":"السهمان وأخرج منه الخمس فعلى سنتها وما مضى من رسول الله -ﷺ- فيها وقعت المقاسم، ومضت السنة في المغازي ثم بعث رسول الله -ﷺ- سعد بن زيد الأنصاري أخا بني عبد الأشهل بسبايا من سبايا بني قريظة إلى نجد فابتاع له بهم خيلًا وسلاحًا (١).\nوكان رسول الله -ﷺ- قد اصطفى لنفسه من سباياهم ريحانة بنت عمرو بن خنافة (٢)، إحدى نساء بني عمرو بن قريظة، فكانت عند رسول الله -ﷺ- حتى توفي عنها وهي في ملكه، وقد كان رسول الله -ﷺ- يحرص عليها أن يتزوجها وضرب عليها الحجاب، فقالت: يا\n_________\n= وفي رواية أخرى لم يذكر النفل.\nقال النووي ﵀: واختلف العلماء في سهم الفارس والراجل من الغنيمة، فقال الجمهور: يكون للراجل سهم واحد، وللفارس ثلاثة أسهم، سهمان بسبب فرسه، وسهم بسبب نفسه. وقال أبو حنيفة: للفارس سهمان فقط، سهم لها وسهم له. ولم يقل بقوله أحد إلا ما روي عن علي وأبي موسى، وحجة الجمهور هذا الحديث وهو صريح، ولو حضر بأفراس لم يسهم إلا بفرس واحد هذا على مذهب الجمهور، وقال الأوزاعي والثوري والليث وأبو يوسف: يسهم لفرسين. \"شرح صحيح مسلم\" للنووي ١٢/ ٨٢ - ٨٣ كتاب الجهاد والسير، باب كيفية قسمة الغنيمة بين الحاضرين.\n(١) \"السيرة النبوية\" لابن كثير ٢/ ٢٤٢.\n(٢) ريحانة سرية رسول الله -ﷺ-، وهي ريحانة بنت شمعون بن زيد بن خنافة، وقيل: زيد بن عمرو بن قنافة بالقاف من بني قريظة، وقيل من بني النضير، وكانت متزوجة رجلا من بين قريظة يقال له: الحكم، والأكثر أنها من بني قريظة، ماتت قبل وفاة النبي -ﷺ-، يقال: إن وفاتها كانت سنة عشر مرجعه من حجة الوداع. انظر: \"الاستيعاب\" لابن عبد البر ٤/ ٤٠٤ (٣٣٨٤)، \"الإصابة\" لابن حجر ٧/ ٦٥٨.","vol":"21","page":398},{"text":"رسول الله -ﷺ-، بل تتركني في ملكك فهو أخف عليّ وعليك. فتركها، وقد كانت حين سباها كرهت الإسلام وأبت إلا اليهودية، فعزلها رسول الله -ﷺ- ووجد في نفسه بذلك من أمرها، فبينما هو مع أصحابه إذ سمع وقع نعلين خلفه، فقال: \"إن هذا لثعلبة بن سعيد يبشرني بإسلام ريحانة\"، فجاءه قال: يا رسول الله، قد أسلمت ريحانة. فسره ذلك (١).\nفلما انقضى شأن بني قريظة انفجر جرح سعد بن معاذ، وذلك أنه دعا بعد أن حكم في بني قريظة ما حكم فقال: اللهم إنك قد علمت أنه لم يكن قوم أحب إليّ مِنْ أن أجاهدهم من قوم كذَّبوا رسلك، اللهم إن كنت أبقيت من حرب قريش على رسولك شيئًا فأبقني لها، وإن كنت قد قطعت الحرب بينه وبينهم فاقبضني إليك (٢)، فانفجر كلمه (٣)، فرجعه\n_________\n(١) \"البداية والنهاية\" لابن كثير ٤/ ١٢٦، \"السيرة النبوية\" لابن كثير ٣/ ٢٤٢.\n(٢) قال النووي ﵀: هذا ليس من تمني الموت المنهي عنه، لأن ذلك فيمن تمناه لضر نزل به، وهذا إنما تمنَّى انفجارها ليكون شهيدًا. \"شرح صحيح مسلم\" ١٢/ ٩٥. ويؤيد ذلك الرواية السابقة حينما قال: فاجعله لي شهادة.\nقال ابن كثير ﵀: كان دعا أولًا بهذا الدعاء قبل أن يحكم في بني قريظة، ولهذا قال فيه: (ولا تمتني حتى تقر عيني من بني قريظة) فاستجاب الله له، فلما حكم فيه وأقر عينه -أي قرار- دعا ثانيًا بهذا الدعاء، فجعلها الله له شهادة ﵁ وأرضاه. \"البداية والنهاية\" ٤/ ١٢٣.\n(٣) أصلُ الكَلْم الجَرْح، والجمع كلوم وكلامٌ، ومنه الحديث (إنّا نَقُوم على المرْضَى ونُداوِي الكَلْمَى) هو جمع كليم وهو الجريح، فعيل بمعنى مفعول، وقد تكرر ذكره اسما وفعلا مفردا ومجموعا. وانفجر كلمه أي: انفجر جرحه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٩٩. \"لسان العرب\" لابن منظور ١٢/ ٥٢٥ (كلم). \"مختار الصحاح\" للرازي (ص ٢٤٠).","vol":"21","page":399},{"text":"رسول الله -ﷺ- إلى خيمته التي ضرب عليه في المسجد.\nقالت عائشة: فحضره رسول الله -ﷺ- وأبو بكر وعمر، فوالذي نفس محمد بيده إني لأعرف بكاء عمر من بكاء أبي بكر، وإني في حجرتي، قالت: وكانوا كما قال الله -﷿-: ﴿رُحَمَاءُ بَيْنَهُمْ﴾ (١).\nقال علقمة: أي أُمّه، كيف كان يصنع رسول الله -ﷺ-؟ قالت: كانت عينه لا تدمع على أحد (٢)، ولكنه كان إذا اشتد وجده إذا وجد، وإنما\n_________\n(١) الفتح: ٢٩.\n(٢) وقد ثبت أن النبي -ﷺ- دمعت عيناه، ودليله ما رواه البخاري عن أسامة بن زيد، قال: كنا عند النبي -ﷺ- إذا جاءه رسول إحدى بناته تدعوه إلى ابنها في الموت، فقال النبي -ﷺ-: \"ارجع فأخبرها، أن لله ما أخذ، وله ما أعطى، وكل شيء عنده بأجل مسمى، فمرها فلتصبر ولتحتسب\". فأعادت إليه الرسول أنها أقسمت لتأتينها، فقام النبي -ﷺ- وقام معه سعد بن عبادة، ومعاذ بن جبل، فدفع الصبي إليه، ونفسه تقعقع كأنها في شن، ففاضت عيناه، فقال له سعد: يا رسول الله، ما هذا؟ قال: \"هذِه رحمة جعلها الله في قلوب عباده، وإنما يرحم الله من عباده الرحماء\" قوله: إحدى بناته.\nقال الحافظ: هي زينب، كما جاء في \"مصنف ابن أبي شيبة\". \"فتح الباري\" ٣/ ١٥٦.\nقلت: يشير إلى ما رواه ابن أبي شيبة في \"المصنف\" ٣/ ٣٩٢ قال: دمعت عين رسول الله -ﷺ- حين أتي بابنة زينب، ونفسها تقعقع. . فذرفت عينا رسول الله -ﷺ- بالدموع رحمة لهذا الضعيف، وتوجعًا لما نزل به من ألم شديد. فقال سعد: يا رسول الله، ما هذا؟ -لأنه كان - ﷺ - ينهى عن البكاء على الميت-، فظن سعد - ﵁ - وغيره أن النهي يدخل فيه دمع العين، وحزن القلب، فبين لهم النبي -ﷺ- أن المنهي عنه هو التسخط من المقدور، ودعوى الجاهلية من العويل والنوح، وتعداد محاسن الميت، وما أشبه ذلك من لطم الوجه وشق الثياب ونحوه، مما =","vol":"21","page":400},{"text":"هو آخذ بلحيته (١).\nقال محمد بن إسحاق: لم يقتل من المسلمين يوم الخندق إلا ستة نفر (٢)، وقيل: من المشركين ثلاثة نفر، وقيل: يوم قريظة من المسلمين\n_________\n= يدل على السخط من الواقع، وعدم الصبر، وأما دمع العين وحزن القلب، فهو من الرحمة للضعفاء التي هي سبب رحمة أرحم الراحمين. وهذا دليل على بكائه - ﷺوالله أعلم.\n(١) الحديث رواه أحمد في \"المسند\" ٦/ ١٤٢ (٢٥٠٩٧) عن عائشة ﵂ مطولًا جدًّا، قال الأرناؤوط: بعضه صحيح، وجزء منه حسن، وهذا إسناد فيه ضعف، عمرو بن علقمة لم يرو عنه غير ابنه محمد.\nوأخرجه البخاري في المغازي، باب: مرجع النبي من الأحزاب (٤١٢٢)، ومسلم في الجهاد، باب: جواز قتال من نقض العهد (١٧٦٩) من عائشة، ورواه الترمذي في السير باب ما جاء في النزول على الحكم (١٥٠٨)، عن جابر، وقال الترمذي: حسن صحيح.\nقال الهيثمي: في الصحيح بعضه، رواه أحمد، وفيه محمد بن عمرو بن علقمة، هو حسن الحديث، وبقية رجاله ثقات \"مجمع الزوائد\" ٦/ ١٠١٥٥.\n(٢) روى الطبراني في \"المعجم الكبير\" ١/ ٣٢٣ عن ابن شهاب قال: استشهد يوم الخندق من الأنصار: أنس بن معاذ بن أوس بن عبد عمرو.\nوفي ٢/ ١٠٥ عن ابن شهاب قال: ومن الأنصار ثم من بني سلمة: ثعلبة بن عنمة. قال الهيثمي في \"مجمع الزوائد\" ٦/ ١٠١٧٠: رواه الطبراني، ورجاله رجال الصحيح.\nوقيل: استشهد يوم الخندق من المسلمين ستة نفر وهم: سعد بن معاذ، وأنس بن أوس بن عتيك بن عمرو، وعبد الله بن سهل ثلاثة نفر. ومن بني جشم بن الخزرج ثم من بني سلمة: الطفيل بن النعمان، وثعلبة بن غنمة رجلان من بني سلمة، وكعب بن زيد من بني النجار.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٤٢ - ١٤٣.","vol":"21","page":401},{"text":"خلاد بن سويد بن ثعلبة، طرحت عليه رحى فشدخته فقط (١).\nفلما انصرف رسول الله -ﷺ- من الخندق وقريظة قال: \"الآن نغزوهم -يعني: قريشًا- ولا يغزوننا\" (٢)، فكان كذلك حتى فتح الله على رسوله مكة.\n_________\n(١) \"السيرة النبوية\" لابن كثير ٢/ ٢٤٣. \"تاريخ الرسل والملوك\" للطبري ٢/ ٢٥٢.\nوالشَّدْخ: كَسْرُ الشَيء الأجْوفِ، تقول: شدخت رأسه فانشدخ. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٥١. \"مختار الصحاح\" للرازي (ص ١٤٠).\n(٢) رواه البخاري في المغازي باب غزوة الخندق (٤١٠٩)، وهذا مصداق لقوله تعالى: ﴿وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ﴾ فالآية إشارة إلى وضع الحرب بين المسلمين وبين قريش، وهذا ما حدث بعد ذلك، حيث إن المشركين لم يغزوهم، بل غزاهم المسلمون في بلادهم حتى فتح الله تعالى مكة.\nقال المناوي: (الآن نغزوهم ولا يغزوننا) بنونين، وفي رواية بنون، أي: في هذِه الساعة تبين لي من الله أنا أيها المسلمون نسير إلى كفار قريش، ويكون لنا الظفر عليهم، ولا يسيرون إلينا، ولا يظفرون علينا أبدًا، قاله حين أجلي عنه الأحزاب، وهذا من معجزاته، وقد كان كذلك، فإنه اعمر في السنة المقبلة فصدته قريش، ووقعت الهدنة بينهم إلى أن نقضوها، فكان ذلك سبب فتح مكة. قال السيرافي: معنى (الآن) أنه الزمان الذي يقع فيه كلام المتكلم، وهو الزمان الذي هو آخر ما مضى وأول ما يأتي من الأزمنة. وفي \"شرح المفصل\" للأندلسي: الفرق بين الزمان والآن: أن (الزمان) ماله مقدار يقبل التجزئة، و(الآن) لا مقدار له، فإن ما كان من الأزمة متوسطًا بين الماضي والمستقبل وهو اسم للوقت الحاضر. وزعم الفراء أن أصله من آن يئين إذا أتى وقته، كقولك: آن لك أن تفعل، فأدخلوا عليه أل، وبنوه على ما كان عليه من الفتح، وقيل: أصله أوان، ثم حذفوا الواو ونوزع في ذلك. انظر: \"فيض القدير\" ٣/ ٢١٥ (٣٠٢٧).","vol":"21","page":402},{"text":"وكان فتح بني قريظة في آخر ذي القعدة سنة خمس من الهجرة، فذلك قوله -﷿-:\n\n<span data-type=\"title\" id=toc-3954>٢٦ </span>- ﴿وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ﴾\nأي: حصونهم (١) ومعاقلهم، واحدتها صيصة، ومنه قيل لقرن البقر: صيصة، ولشوكة الديك والحاكة صيصة، قال الشاعر:\nكوقع الصياصي في النسيج الممدد (٢)\n﴿وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ فَرِيقًا تَقْتُلُونَ﴾ وهم الرجال ﴿وَتَأْسِرُونَ فَرِيقًا﴾ وهم النساء والذراري (٣).\n\n<span data-type=\"title\" id=toc-3955>٢٧ </span>- ﴿وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَرْضًا لَمْ تَطَئُوهَا﴾ بعد.\nقال يزيد بن رومان وابن زيد ومقاتل: يعني خيبر (٤).\nقتادة: كنا نحدث أنها مكة.\n_________\n(١) انظر: \"مختار الصحاح\" للرازي (ص ١٥٧) (صيص). ومنه قيل:\nفأصبحت الثيران صرعى وأصبحت ... نساء تميم يبتدرن الصياصيا\n(٢) هذا عجز بيت لدريد بن الصمة، وصدره: فجئت إليه والرماح تنوشه.\nالصيصة هي: شوكة الديك التي في رجله، وشوكة الحائك التي يسوي بها السداة، وصياصي البقر: قرونها، وربما كانت تركب في الرماح مكان الأسنة، والصياصي: الحصون، وكل شيء امتنع به وتحصن فهو صيصة، ومنه قيل للحصون الصياصي.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٦٧ (صيص)، \"لسان العرب\" لابن منظور ٨/ ٣١٨ - ٣١٩ (صيص).\n(٣) رواه الطبري في \"جامع البيان\" ٢١/ ١٥٥ عن يزيد بن رومان.\n(٤) رواه الطبري في \"جامع البيان\" ٢١/ ١٥٥.","vol":"21","page":403},{"text":"الحسن: فارس والروم (١).\nعكرمة: كل أرض تفتح إلى يوم القيامة.\n﴿وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا﴾ (٢).\n\n<span data-type=\"title\" id=toc-3956>٢٨ </span>- ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ﴾ (٣) (٤)\nمتعة الطلاق ﴿وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا﴾.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢١/ ١٥٥، وقال: يجوز أن يكون الجميع مرادًا.\n(٢) أي: وكان الله قديرًا على أن أورث المؤمنين ذلك، وعلى نصره إياهم وغير ذلك من الأمور، فلا يتعذر عليه شيء أراده، ولا يمتنع عليه فعل شيء أراد فعله، فهو قدير على ما أراد بعباده من نقمة أو عفو، وقدير على ما يفتحه من الحصون والقرى.\n(٣) قوله تعالى: ﴿إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا﴾ وهو شرط جوابه ﴿فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ﴾، فعلق التخيير على شرط، وهذا يدل على أن التخيير والطلاق المعلقين على شرط صحيحان، ينفذان ويمضيان.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٧٠.\n(٤) قوله تعالى: ﴿الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا﴾ فإن للإنسان حالتين: حالة هو فيها تسمى الدنيا، وحالة لا بد أن يصير إليها وهي الأخرى، ولا بد للمرء مِنْ أن يكون على صفتين: إما أن يلتفت إلى هذِه الحالة القريبة، وإما أن يلتفت إلى حالته الأخرى، فإياها يقصد، ولها يسعى ويطلب؛ ولذلك اختار الله لرسوله الحالة الأخرى، فخير الله أزواج نبيه في هذا ليكون لهن المنزلة العليا، كما هي لزوجهن. وهذا معنى ما روى أحمد بن حنبل عن علي أنه قال: لم يخير رسول الله - ﷺ - نساءه إلا بين الدنيا والآخرة، ولذلك قال الحسن: خيرهن بين الدنيا والآخرة، وبين الجنة والنار.","vol":"21","page":404},{"text":"<span data-type=\"title\" id=toc-3957>٢٩ </span>- ﴿وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ﴾\nفأطعتنهما ﴿فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيمًا﴾ قال المفسرون: كان أزواج النبي -ﷺ- سألنه أشياء من عرض الدنيا وآذينه بزيادة النفقة والغيرة، فهجرهن رسول الله -ﷺ- وآلى أن لا يقربهن شهرًا، ولم يخرج إلى أصحابه صلوات، فقالوا: ما شأنه؟، قال عمر - ﵁ -: إن شئتم لأعلمن لكم ما شأنه، فأتى النبي -ﷺ- فجعل يتكلم ويرفع صوته حتى أذن له، قال: فجعلت أقول في نفسي أي شيء أكلم به رسول الله - ﷺ - لعله ينبسط، فقلت: يا رسول الله لو رأيت فلانة وسألتني النفقة فصككتها صكة (١)، فقال: ذاك أجلسني عنكم (٢).\nفأتى عمر حفصة فقال: لا تسألي رسول الله -ﷺ- شيئًا، فما كانت لك من حاجة فإليَّ ثم تتبع نساء النبي - ﷺ - فجعل يكلمهن، فقال لعائشة: أيغرك أنك امرأة حسناء وأن زوجك يحبك، لتنتهن أو لينزلن فيكن القرآن، قال: فقالت له أم سلمة: يا ابن الخطاب أو ما\n_________\n(١) الصَّكُّ: الضرب الشديد بالشيء العريض، وقيل: هو الضرب عامة بأي شيء كان، صكه يصكه صكا. وصكه أي: ضربه؛ واصطكوا بالسيوف أي تضاربوا بها. انظر: \"لسان العرب\" لابن منظور ١٠/ ٤٥٦ (صَلكَّ).\n(٢) وانظر رحمك الله إلى عدم قدرة النبي -ﷺ- على النفقة، مع أن الله -﷾- خيره بين الدنيا وكنوزها والآخرة، فجاءه الملك الموكل بخزائن الأرض بمفاتحها، وقال له: إن الله خيرك بين أن تكون نبيا ملكا، وبين أن تكون عبدا نبيا. فنظر رسول الله - ﷺ - إلى جبريل كالمستشير، فأشار إليه أن تواضع فقلت: \"بل نبيا عبدا، أجوع يوما وأشبع يوما\". وقال لما خيره الله تعالى بين الدنيا وكنوزها ثم الجنة، ولقائه والجنة: \"بل الرفيق الأعلى بل الرفيق الأعلى\".","vol":"21","page":405},{"text":"بقي لك إلا أن تدخل بين رسول الله - ﷺ - وبين نسائه، مَن تسأل المرأة إلا زوجها؟، فأنزل الله ﷿ هذِه الآيات.\nوكانت تحت رسول الله - ﷺ - يومئذ تسع نسوة، خمس من قريش:\nعائشة بنت أبي بكر، وحفصة بنت عمر، وأم حبيبة بنت أبي سفيان، وسودة بنت زمعة، وأم سلمة بنت أبي أمية، وصفية بنت حيي الخيبرية، وميمونة بنت الحارث الهلالية، وزينب بنت جحش الأسدية، وجويرية بنت الحارث المصطلقية، فلما نزلت آية التخيير بدأ رسول الله - ﷺ بعائشة (١) -وكانت أحبهن إليه- فخيرها وقرأ عليها القرآن فاختارت الله ورسوله والدار الآخرة فرئي الفرح في وجه رسول الله - ﷺ -، وتتابعنها على ذلك (٢). قال قتادة: فلما اخترن الله ورسوله شكرهن الله على ذلك فقصره عليهن، فقال: ﴿لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ﴾ الآية.\n[٢٢٦٠] أخبرنا عبد الله بن حامد (٣)، قال: أخبرنا محمد بن الحسين (٤)، قال: أخبرنا أحمد بن يوسف (٥)، قال: أخبرنا\n_________\n(١) وفي هذا منقبة ظاهرة لعائشة، ثم لسائر أمهات المؤمنين ﵅، وفيه المبادرة إلى الخير، وإيثار أمور الآخرة على الدنيا، وفيه نصيحة الإنسان صاحبه، وتقديمه في ذلك ما هو أنفع في الآخرة. أنظرت \"شرح صحيح مسلم\" للنووي ١٠/ ٧٩.\n(٢) رواه الطبري في \"جامع البيان\" ٢١/ ١٥٦ - ١٥٧ عن أبي الزبير، وعكرمة.\n(٣) أبو محمد الماهاني، لم يذكر بجرح أو تعديل.\n(٤) أبو بكر النيسابوري القطان، مال عنه الحاكم: الشيخ الصالح.\n(٥) أبو الحسن السلمي النيسابوري، حافظ ثقة.","vol":"21","page":406},{"text":"عبد الرزاق (١) قال: أخبرنا معمر (٢) قال: حدثني الزهري (٣)، عن عروة (٤)، عن عائشة (٥) قالت: لما مضت تسع وعشرون ليلة دخل على رسول الله - ﷺ -، فقلت: يا رسول الله إنك أقسمت أن لا تدخل علينا شهرًا، فإنك قد دخلت على تسع وعشرين أعدهن، فقال: \"إن الشهر تسع وعشرين\"، ثم قال: \"يا عائشة إني ذاكر لك أمرًا فلا عليك أن لا تعجلي فيه حتَّى تستأمري أبويك\" (٦)، قالت: ثم قرأ على هذِه الآية: ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا﴾ الآية حتَّى بلغ: ﴿أَجْرًا عَظِيمًا﴾. قالت عائشة: قد علم والله أن أبوي لم يكونا ليأمراني بفراقه، قالت: في هذا أستأمر أبوي؟ ! فإني أريد الله ورسوله والدار الآخرة (٧).\n_________\n(١) أبو بكر الصنعاني، ثقة حافظ، عمي في أخر عمره فتغير وكان يتشيع.\n(٢) معمر بن راشد، ثقة ثبت فاضل إلا أن في روايته عن ثابت والأعمش شيئًا.\n(٣) محمد بن شهاب، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٤) أبو عبد الله الأسلبي، ثقة.\n(٥) أم المؤمنين.\n(٦) إنما قال لها هذا شفقة عليها وعلى أبويها، ونصيحة لهم في بقائها عنده - ﷺ -، فإنه خاف أن يحملها صغر سنها وقلة تجاربها على اختيار الفراق فيجب فراقها، فتضر هي وأبواها وباقي النسوة بالاقتداء بها.\nانظر: \"شرح صحيح مسلم\" للنووي ١٠/ ٧٨.\n(٧) [٢٢٦٠] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البخاري في تفسير القرآن، باب ﴿وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ﴾ =","vol":"21","page":407},{"text":"وقال معمر: حدثني أيوب أن عائشة قالت: لا تخبر أزواجك أني اخترتك، فقال النبي - ﷺ -: \"إنما بعثني الله مبلغًا ولم يبعثني متعنتًا\" (١).\n[٢٢٦١] وأخبرني محمد بن عبد الله بن حمدون (٢)، قال: أخبرنا أحمد بن محمد بن الحسن (٣)، قال: أخبرنا محمد بن يحيى (٤)، قال: أخبرنا عثمان بن عمر (٥) قال: أخبرنا يونس (٦)، عن الزهري (٧)، عن أبي سلمة (٨): أن عائشة - ﵂ - قالت: لما أمر رسول الله - ﷺ - تخيير أزواجه بدأ بي فقال: \"إني مخبرك خبرًا، ولا عليك ألا تعجلي حتَّى تستأمري أبويك\"، ثم قال: \"إن الله تعالى قال: ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا﴾ حتَّى بلغ ﴿أَجْرًا عَظِيمًا﴾ \" فقلت: أفي هذا أستأمر أبوي؟ فإني أريد الله ورسوله والدار\n_________\n= (٤٧٨٥، ٤٧٨٦)، وحكي أن معمرًا اضطرب فيه، فتارة رواه عن الزهري، عن أبي سلمة، وتارة رواه عن الزهري، عن عائشة - ﵁ -، ورواه مسلم في كتاب الطلاق، باب أن تخيير امرأته لا يكون طلاقًا إلا بنية (١٤٧٥)، ورواه الطبري في \"جامع البيان\" ٢١/ ٥٨، والترمذي كتاب تفسير القرآن باب ومن سورة الأحزاب (٣٢٠٤)، وابن ماجة كتاب الطلاق باب الرجل يخير امرأته (٢٠٥٣).\n(١) رواه مسلم في الطلاق باب في الإيلاء واعتزال النساء وتخييرهن (١٤٧٨).\n(٢) أبو سعيد النيسابوري، العالم الزاهد الصالح، لم يذكر بجرح أو تعديل.\n(٣) ابن الشرقى، ثقة مأمون.\n(٤) الذهلي، ثقة حافظ جليل.\n(٥) ابن فارس بن لقيط العبدي، ثقة، قيل: كان يحيى بن سعيد لا يرضاه.\n(٦) يونس بن يزيد بن أبي النجاد، ثقة، إلا أن في روايته عن الزهري وهما قليلًا وفي غير الزهري خطأ.\n(٧) محمد بن شهاب، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٨) أبو سلمة بن عبد الرحمن بن عوف، ثقة فقيه كثير الحديث.","vol":"21","page":408},{"text":"الآخرة، قالت: ثم فعل أزواج النبي - ﷺ - مثل ما فعلت (١).\n\n<span data-type=\"title\" id=toc-3958>٣٠ </span>- ﴿يَانِسَاءَ النَّبِيِّ مَنْ يَأْتِ مِنْكُنَّ﴾\nقرأ الجحدري بالتاء، غيره بالياء. ﴿بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ بمعصية ظاهرة (٢) ﴿يُضَاعَفْ لَهَا الْعَذَابُ﴾ في الآخرة ﴿ضِعْفَيْنِ﴾ (٣).\n_________\n(١) [٢٢٦١] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل وفي رواية يونس عن الزهري وهم قليل.\nالتخريج:\nانظر: الحديث السابق.\n(٢) قال قوم: الفاحشة إذا وردت معرفة فهي الزنا واللواط، وإذا وردت منكرة فهي سائر المعاصي، هاذا وردت منعوتة فهي عقوق الزوج وفساد عشرته، قال ابن عباس: ما بغت امرأة نبي قط، وإنما خانت في الإيمان والطاعة. وقال: وهي -الفاحشة- النشوز وسوء الخلق. وعلى كل تقدير فهو شرط، والشرط لا يقتضي الوقوع كقوله تعالى: ﴿وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ﴾ وكقوله ﷿: ﴿وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَ﴾ ﴿قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (٨١)﴾ فلما كانت محلتهن رفيعة ناسب أن يجعل الذنب لو وقع منهن مغلظًا صيانة لجانبهن وحجابهن الرفيع.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٤٩.\n(٣) قال مقاتل: لأن إتيان الأجر مرتين أيضًا في الآخرة. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٧٦.\nيضاعف لها العذاب ضعفين لشرف منزلتهن، وفضل درجتهن، وتقدمهن على سائر النساء أجمع، وقد بينت الشريعة في غير ما موضع أنَّه كلما تضاعفت الحرمات فهتكت تضاعفت العقوبات، ولذلك ضوعف حد الحر على العبد، والثيب على البكر، وكذلك عقوبة من يعصي الله في الحرم، أو يهم بفعل سيئة =","vol":"21","page":409},{"text":"وقرأ ابن عامر، وابن كثير: (نضعِّف) بالنون، وكسر العين مشددًا من غير ألف (العذاب) نصبًا.\nوقرأ أبو عمرو، ويعقوب: (يضعَّف) بالياء، وفتح العين بالتشديد رفعًا.\nقال: (١) أبو عمرو: وإنما قرأت (٢) هذِه وحدها بالتشديد لقوله: ضعفين.\nوقرأ الباقون: (يضاعف) بالألف ورفع الباء من (العذاب)، وهما لغتان مثل باعد وبعد.\nوقال أبو عمرو، وأبو عبيد: ضعفت الشيء إذا جعلته مثليه، وضاعفته جعلته ثلاثة أمثاله (٣).\n_________\n= فيه، وقيل: لما كان أزواج النبي - ﷺ - في مهبط الوحي، وفي منزل أوامر الله ونواهيه، قوي الأمر عليهن، ولزمهن بسبب مكانتهن أكثر مما يلزم غيرهن، فضوعف لها الأجر والعذاب.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٧٤.\n(١) في المخطوط، وقرأ.\n(٢) في المخطوط، قرأ.\n(٣) قال الطبري: والصواب من القراءة في ذلك ما عليه قراء الأمصار (يضاعف)، وأما التأويل الَّذي ذهب إليه أبو عمرو فتأويل لا نعلم أحدًا من أهل العلم ادعاه غيره، وغير أبي عبيدة معمر بن المثنى، ولا يجوز خلاف ما جاءت به الحجة مجمعة عليه بتأويل لا برهان له من الوجه الَّذي يجب التسليم له. \"جامع البيان\" ٢١/ ١٥٩.\nومما يؤيد كلام الطبري قول ابن عطية: وكون الأجر مرتين مما يفسد هذا القول -قول أبي عمرو- لأن العذاب في الفاحشة بإزاء الأجر في الطاعة، فلا يكون =","vol":"21","page":410},{"text":"﴿وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا﴾\n\n<span data-type=\"title\" id=toc-3959>٣١ </span>- ﴿وَمَنْ يَقْنُتْ﴾\nقال قتادة: كل قنوت في القرآن فهو طاعة (١).\nوقراءة العامة: (يقنت) بالياء، إلا ما روي عن ابن عامر، ويعقوب أنهما قرآ: (تقنت) بالتاء. وقرأ يحيى، والأعمش، وحمزة، والكسائي، وخلف: (وتعمل)، (نؤتها) (٢)، غيرهم بالتاء.\nقال الفراء: إنما قال: (تأت وتقنت) لأن (مَن) أداة تقوم مقام الاسم، يعبَّر به عن الواحد والاثنين والجميع، والمؤنث والمذكر (٣)، قال الله ﷿: ﴿وَمِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ﴾ (٤)، ﴿وَمِنْهُمْ مَنْ يَسْتَمِعُونَ إِلَيْكَ﴾ (٥).\n_________\n= العذاب أكثر من الأجر. \"المحرر الوجيز\" ٤/ ٣٨٢\n(١) رواه الطبري في \"جامع البيان\" ١/ ٢٢ - ٢ عن قتادة، وقريبا منه عن عامر.\n(٢) وردت هكذا بالمخطوط، والعبارة غير مستقيمة، فالأولى أن تكتب هكذا: وقرأ يحيى، والأ عمش، وحمزة، والكسائي، وخلف: (يعمل)، (يؤتها) بالياء، غيرهم بالتاء، والله أعلم.\n(٣) قال الطبري: والصوإب من القول أنهما قراءتان مشهورتان، ولغتان معروفتان في كلام العرب، فبأيتهما قرأ القارئ فمصيب، وذلك أن العرب تردّ خبر (من) أحيانًا على لفظها فتوحد وتذكر، وأحيانا على معناها كما قال جل ثناؤه: ﴿وَمِنْهُمْ مَنْ يَسْتَمِعُونَ إِلَيْكَ﴾، ﴿وَمِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ﴾ فجمع مرة للمعنى، ووحد أخرى للفظ. \"جامع البيان\" ٢٢/ ١٠١ - ١٠٢.\n(٤) يونس: ٤٣.\n(٥) يونس: ٤٢.","vol":"21","page":411},{"text":"قال: ﴿وَمَنْ يَقْنُتْ مِنْكُنَّ﴾، وقال الفرزدق في الاثنين:\nتعال فإن عاهدتني لا تخونني ... نكن مثل من يا ذئب يصطحبان (١)\n﴿نُؤْتِهَا أَجْرَهَا مَرَّتَيْنِ﴾ أي: مثلي ثواب غيرهن من النساء ﴿وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا﴾ يعني: الجنّة (٢).\n[٢٢٦٢] أخبرني الشيخ أبو عبد الله بن فنجويه (٣)، قال: أخبرنا عبد الله بن يوسف بن أحمد بن مالك (٤)، قال: أخبرنا محمد بن\n_________\n(١) قال الكسائي: (مَنْ) تكون اسمًا، وتكون جَحْدًا، وتكون استفهاما، وتكون شرطا، وتكون معرفة، وتكون نكرة، وتكون للواحد والاثنين والجمع، وتكون خصوصا، وتكون للإنس والملائكة والجن، وتكون للبهائم إذا خلطتها بغيرها. قال أبو منصور: وهذِه الوجوه التي ذكرها الكسائي في تفسير من موجودة في الكتاب؛ أما الاسم المعرفة فكقولك: (والسماء وما بناها) معناه والذي بناها، والجحد كقوله تعالى: ﴿ومن يقنط من رحمة ربه إلا الضالون﴾ المعنى لا يقنط، والاستفهام كثير وهو كقولك: من تعني بما تقول؟ والشرط كقوله تعالى: ﴿فمن يعمل مثقال ذرة خيرا يره﴾ فهذا شرط وهو عام. ومن للجماعة كقوله تعالى: ﴿وَمَنْ عَمِلَ صَالِحًا فَلِأَنْفُسِهِمْ يَمْهَدُونَ﴾ وكقوله: ﴿وَمِنَ الشَّيَاطِينِ مَنْ يَغُوصُونَ لَهُ﴾. وأما في الواحد فكقوله تعالى: ﴿وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ﴾ فوحد؛ والاثنين كقوله:\nتَعالَ فإِنْ عاهَدْتَني لا تَخُونُني ... نَكُنْ مثلَ مَنْ يا ذئِبُ يَصْطَحِبَانِ\nقال الفراء: ثنى يصطحبان، وهو فعل لمن لأنه نواه ونفسه. وقال تعالى في جمع النساء: ﴿وَمَنْ يَقْنُتْ مِنْكُنَّ لِلَّهِ وَرَسُولِهِ﴾.\n\"لسان العرب\" لابن منظور ١٣/ ٤١٩.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٠١ - ١٥٢ عن قتادة.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.","vol":"21","page":412},{"text":"عمران بن هارون (١)، قال: أخبرنا أحمد بن منيع (٢)، قال: أخبرنا يزيد (٣) قال: أخبرنا حماد بن سلمة (٤)، عن ثابت (٥)، عن أبي رافع (٦) قال: كان عمر يقرأ في صلاة الغداة سورة يوسف والأحزاب، فإذا بلغ ﴿يَانِسَاءَ النَّبِيِّ﴾ رفع بها صوته، فقيل له، فقال: اذكرهن العهد (٧).\n\nواختلف العلماء في حكم التخيير:\nفقال عمر، وابن مسعود: إذا خير الرجل امرأته فاختارت زوجها فلا شيء (٨)، وإن اختارت نفسها فواحدة، وهي أحق بها، وإليه ذهب أبو حنيفة وأصحابه.\n_________\n(١) لم أجده.\n(٢) أبو جعفر البغوي الأصم، ثقة حافظ.\n(٣) يزيد بن هارون ثقة متقن عابد.\n(٤) أبو سلمة البصري ثقة عابد، أثبت الناس في ثابت، وتغير حفظه بأخرة.\n(٥) البناني، ثقة عابد.\n(٦) نفيع بن رافع الصائغ، ثقة ثبت.\n(٧) [٢٢٦٢] الحكم على الإسناد:\nفيه عبد الله بن يوسف، محمد بن عمران، لم أجدهما.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٧٥.\n(٨) وهو الصحيح لقول عائشة ﵂: (خَيَّرَنَا رسول الله - ﷺ - فاخترناه فلم يعده طلاقًا) قال ابن المنذر: وحديث عائشة دل على أن المخيرة إذا اختارت زوجها لم يكن ذلك طلاقا، ويدل على أن اختيارها لنفسها يوجب الطلاق، ويدل على معنى ثالث وهو أن المخيرة إذا اختارت نفسها أنها تطليقة يملك زوجها =","vol":"21","page":413},{"text":"وقال زيد بن ثابت: إن اختارت زوجها فواحدة، وإن اختارت نفسها فثلاث.\nوإلى هذا ذهب مالك.\nوقال الشافعي: إن نوى الطلاق في التخيير كان طلاقًا وإلا فلا.\nواحتج من لم يجعل التخيير بنفسه طلاقًا عليه فاخترناه فلم يعده طلاقًا (١).\n_________\n= رجعتها، إذ غير جائز أن يطلق رسول الله - ﷺ - بخلاف ما أمره الله، وروي هذا عن عمر، وابن مسعود، وابن عباس.\nانظر: \"شرح صحيح مسلم\" للنووي ١٠/ ٧٩ - ٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٧١.\n(١) واختلف العلماء في كيفية تخيير النبي - ﷺ - أزواجه على قولين: الأول: أنَّه خيرهن بإذن الله تعالى في البقاء على الزوجية أو الطلاق، فاخترن البقاء، قالته عائشة، ومجاهد، وعكرمة، والثاني: أنَّه خيرهن بين الدنيا فيفارقهن، وبين الآخرة فيمسكهن لتكون لهن المنزلة العليا كما كانت لزوجهن، ولم يخيرهن في الطلاق، قاله الحسن وقتادة.\nوالقول الأول أصح لقول عائشة ﵂ لما سئلت عن الرجل يخير امرأته فقالت: قد خيرنا رسول الله -ﷺ- أفكان طلاقًا؟، في رواية: فاخترناه فلم يعده طلاقًا.\nولم يثبت عن رسول الله - ﷺ - إلا التخيير المأمور بين البقاء والطلاق لذلك قال: \"يا عائشة إني ذاكر لك أمرًا فلا يكن عليك ألا تعجلي فيه حتَّى تستأمري أبويك\" الحديث، ومعلوم أنَّه لم يرد الاستئمار في اختيار الدنيا وزينتها على الآخرة، فثبت أن الاستئمار إنما وقع في الفرقة أو النِّكاح، والله أعلم.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٧٠ - ١٧١.","vol":"21","page":414},{"text":"<span data-type=\"title\" id=toc-3960>٣٢ </span>- ﴿يَانِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنّ﴾ (١) الله فأطعتنه (٢).\nقال الفراء: لم يقل كواحدة لأن (الأحد) عام يصلح للواحد والاثنين والجميع، والمذكر والمؤنث، قال الله تعالى: ﴿لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ﴾ (٣)، وقال: ﴿فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ﴾ (٤) ﴿فَلَا تَخْضَعْنَ﴾ تلن ﴿بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ﴾ (٥) فجور وضعف إيمان.\n﴿وَقُلْنَ قَوْلًا مَعْرُوفًا﴾ صحيحًا جميلًا.\n\n<span data-type=\"title\" id=toc-3961>٣٣ </span>- ﴿وَقَرْنَ فِي بُيُوتِكُنَّ﴾ (٦).\n_________\n(١) يعني: من نساء هذِه الأمة، رواه الطبري في \"جامع البيان\" ٢٢/ ٢ عن قتادة.\nوإنما قال ذلك لأن فيمن تقدم من النساء آسية ومريم.\nقال ابن العربي ﵀: (لَسْتُنَّ كَأَحَدٍ مِنْ النِّسَاءِ) يعني: في الفضل والشرف؛ فإنهن وإنْ كُنَّ مِنْ الآدميات فَلَسْنَ كَإِحْدَاهُنَّ، كما أن النبي - ﷺ - وإن كان من البشر جبلة، فليس منهم فضيلة ومنزلة، وشرف المنزلة لا يحتمل العثرات، فإن من يقتدى به، وترفع منزلته على المنازل جدير بأن يرتفع فعله على الأفعال، ويربو حاله على الأحوال. \"أحكام القرآن\" ٣/ ١٥٣٤ - ١٥٣٥.\n(٢) وأيضًا معناه: إن خفتن الله، فتبين أن الفضيلة إنما تتم لهن بشرط التقوى، لما منحهن الله من صحبة الرسول، وعظيم المحل منه، ونزول القرآن في حقهن.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٧٧.\n(٣) البقرة: ٢٨٥.\n(٤) الحاقة: ٤٧.\n(٥) وقد يقصد بالمرض: النفاق.\nرواه الطبري في \"جامع البيان\" ٢٢/ ٣ عن قتادة.\n(٦) فائدة: معنى هذِه الآية: الأمر بلزوم البيت، وإن كان الخطاب لنساء النبي -ﷺ- =","vol":"21","page":415},{"text":"قرأ أبو جعفر وشيبة ونافع وعاصم بفتح القاف. غيرهم بالكسرة.\nفمن فتح القاف فمعناه: واقررن، أي: الزمن بيوتكن، من قولك: قررت في المكان، أقر قرارًا، وقررت أقر، لغتان، فحذفت الراء الأولى التي هي عين الفعل، ونقلت حركتها إلى القاف فانفتحت كقولهم في: ظللت وظلت، قال الله تعالى: ﴿فَظَلْتُمْ تَفَكَّهُونَ﴾ (١) و﴿ظَلْتَ عَلَيْهِ عَاكِفًا﴾ (٢)، والأصل فظللت، فحذفت إحدى اللامين.\nقراءة ابن أبي عبلة: (واقررن) بفتح الراء على الأصل في لغة من يقول: قررت أقر قرارا.\n_________\n= فقد دخل غيرهن فيه بالمعنى (وهذا من باب التنبيه على الأعظم ليشمل الأدنى من باب أولى) هذا لو لم يرد دليل يخص جميع النساء، كيف والشريعة طافحة بنصوص تحض على لزوم النساء بيوتهن، والانكفاف عن الخروج منها إلا لضرورة؛ كما قال - ﷺ - \"وبيوتهن خير لهن\". رواه أبو داود كتاب الصلاة، باب ما جاء في خروج النساء إلى المسجد (٥٦٧).\nقال ابن العربي: لقد دخلت نيفا على ألف قرية، فما رأيت نساء أصون عيالًا، ولا أعف من نساء نابلس، التي رمي بها الخليل في النار، فإني أقمت فيها فما رأيت امرأة في طريق نهارًا إلا يوم الجمعة، فإنهن يخرجن إليها حتَّى يمتلى المسجد منهن، فإذا قضيت الصلاة وانقلبن إلى منازلهن لم تقع عيني على واحدة منهن إلى الجمعة الأخرى، وقد رأيت بالمسجد الأقصى عفائف ما خرجن من معتكفهن حتَّى استشهدن فيه.\nفكيف لو رأى ابن العربي ما نحن فيه الآن من اختلاط وتبرج وسفور؟ ! ! فالله المستعان، ولا حول ولا قوة إلا بالله العلي العظيم. \"الجامع لأحكام القرآن\" ١٤/ ١٨٠ - ١٨١.\n(١) الواقعة: ٦٥.\n(٢) طه: ٩٧.","vol":"21","page":416},{"text":"قال أبو عبيد: وكان أشياخنا من أهل العربية ينكرون هذِه القراءة، وهي جائزة عندنا مثل قوله: (فظلتم)، ومن كسر القاف فهو أمر من القرار، كقولك من الوعد: عدن، ومن الوصل: صلن، أي: كن أهل وقار، أي: هدوء وسكون وتؤدة، من قولهم: وقر فلان يقر وقورا، إذا سكن واطمأن (١).\n[٢٢٦٣] أخبرني أبو عبد الله بن فنجويه الدينوري (٢)، قال: أخبرنا أبو بكر بن مالك القطيعي (٣)، قال: أخبرنا عبد الله بن أحمد بن حنبل (٤)، قال: حدثني أبي (٥) قال: أخبرنا عبد الرحمن بن مهدي (٦)، عن سفيان (٧)، عن الأعمش (٨)، عن أبي الضحى (٩) قال: حدثني من يسمع من عائشة - ﵂ - تقرأ: ﴿وَقَرْنَ فِي بُيُوتِكُنَّ﴾ تبكي حتَّى تبل خمارها (١٠).\n_________\n= (١) وهذِه القراءة -بكسر القاف- هي اختيار الطبري في \"جامع البيان\" ٢٢/ ٣.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن جعفر، ثقة ثبت.\n(٤) أبو عبد الرحمن البغدادي، ثقة.\n(٥) إمام أهل السنة والجماعة، إمام ثقة حافظ فقيه حجة.\n(٦) أبو سعيد العنبري، وقيل الأزدي، ثقة ثبت حافظ.\n(٧) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٨) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٩) مسلم بن صبيح، ثقة.\n(١٠) [٢٢٦٣] الحكم على الإسناد:\nرجاله ثقات، إلا أن الأعمش مدلس، وقد عنعن، والراوي عن عائشة مبهم. =","vol":"21","page":417},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nأخرجه أحمد في \"الزهد\" (ص ٢٠٥) من طريق عبد الرحمن به قال ابن عطية: بكاء عائشة ﵂ كان بسبب سفرها أيام الجمل، وحينئذ قال لها عمار: إن الله أمرك أن تقري في بيتك. \"المحرر الوجيز\" ٤/ ٣٨٣\nقال ابن العربي ﵀: تعلق الرافضة لعنهم الله بهذِه الآية على أم المؤمنين عائشة ﵂ إذ قالوا: إنها خالفت أمر الله وأمر رسوله -ﷺ- وخرجت تقود الجيوش، وتباشر الحروب، وتقتحم مآزق الحرب والضرب، فيما لم يفرض عليها، ولا يجوز لها. ولقد حصر عثمان، فلما رأت ذلك أمرت برواحلها فقربت، لتخرج إلى مكة، فقال لها مروان بن الحكم: يا أم المؤمنين؛ أقيمي هاهنا، وردي هؤلاء الرعاع عن عثمان؛ فإن الإصلاح بين الناس خير من حجك. قال علماؤنا رحمة الله عليهم: إن عائشة كانت نذرت الحج قبل الفتنة، فلم تر التخلف عن نذرها، ولو خرجت عن تلك الثائرة لكان ذلك صوابا لها. وأما خروجها إلى حرب الجمل فما خرجت لحرب، ولكن تعلق الناس بها، وشكوا إليها ما صاروا إليه من عظيم الفتنة، وتهارج الناس، ورجوا بركتها في الإصلاح، وطمعوا في الاستحياء منها إذا وقفت إلى الخلق وظنت هي ذلك، فخرجت مقتدية بالله في قوله: ﴿لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ﴾. وبقوله: ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا﴾. والأمر بالإصلاح مخاطب به جميع الناس من ذكر أو أنثى، حر أو عبد، فلم يرد الله بسابق قضائه ونافذ حكمه أن يقع إصلاح، ولكن جرت مطاعنات وجراحات، حتَّى كاد يفنى الفريقان، فعمد بعضهم إلى الجمل فعرقبه، فلما سقط الجمل لجنبه أدرك محمد بن أبي بكر عائشة، فاحتملها إلى البصرة، وخرجت في ثلاثين امرأة قرنهن على بها، حتَّى أوصلوها إلى المدينة برة تقية مجتهدة مصيبة ثابتة فيما تأولت، مأجورة فيما تأولت وفعلت؛ إذ كل مجتهد في الأحكام مصيب. وقد بينا في كتب الأصول تصويب الصحابة في الحروب، وحمل أفعالهم على أجمل تأويل. \"أحكام القرآن\" ٣/ ٥٦٩ - ٥٧٠","vol":"21","page":418},{"text":"[٢٢٦٤] أخبرنا عبد الله بن حامد (١)، قال: أخبرنا محمد بن خالد (٢)، قال: أخبرنا داود بن سليمان (٣)، قال: أخبرنا عبد الله بن حميد (٤)، قال: أخبرنا يزيد بن هارون (٥)، قال: أخبرنا هشام (٦)، عن محمد (٧) قال: نبئت أنَّه قيل لسودة زوج النبي -ﷺ-: ما لك لا تحجين ولا تعتمرين كما يفعل أخواتك؟ قالت: قد حججت واعتمرت، وأمرني الله تعالى أن أقر في بيتي، فوالله لا أخرج من بيتي حتَّى أموت. قال: فوالله ما خرجت من باب حجرتها حتَّى أخرجت بجنازتها (٨).\n﴿وَلَا تَبَرَّجْنَ﴾ (٩) قال مجاهد، وقتادة: التبرج: التبختر والتكبر\n_________\n= (١) أبو محمد الماهاني، لم يذكر بجرح أو تعديل.\n(٢) أبو بكر المطوعي، من مشايخ بخارى، وكان حسن الحديث.\n(٣) أبو سهل الدقاق السامري، صدوق.\n(٤) ثقة حافظ.\n(٥) أبو خالد السلمي، ثقة متقن عابد.\n(٦) هشام بن حسان الأزدي، ثقة، من أثبت الناس في ابن سيرين.\n(٧) محمد بن سيرين الأنصاري مولاهم، ثقة ثبت.\n(٨) [٢٢٦٤] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل وشيخ ابن سيرين مبهم.\nالتخريج:\nأخرجه عبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" ٦/ ٥٩٩.\n(٩) قال ابن كثير ﵀: قال مجاهد: كانت المرأة تخرج تمشي بين يدي الرجال، فذلك تبرج الجاهلية الأولى. . وقال مقاتل بن حيان: والتبرج أنها تلقي الخمار على رأسها ولا تشده فيواري قلائدها وقرطها في عنقها، ويبدو ذلك كله =","vol":"21","page":419},{"text":"والتغنج (١).\nوقيل: هو إظهار الزينة، وإبراز المحاسن للرجال (٢).\n﴿تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى﴾ اختلفوا فيها:\nفقال الشعبي: هي ما بين عيسى ومحمد ﵉.\nأبو العالية: هي من داود وسليمان ﵉ (٣)، وكانت المرأة تلبس قميصا من الدر غير مخيط الجانبين فيرى خلقها فيه.\nالكلبي: الجاهلية الأولى هي الزمان الَّذي ولد فيه إبراهيم، وكانت المرأة من أهل ذلك الزمان تتخذ الدرع من اللؤلؤ فتلبسه ثم تمشي وسط الطريق ليس عليها شيء غيره، وتعرض نفسها على الرجال، وكان ذلك في زمن نمرود الجبار، والناس حينئذ كلهم كفار.\n_________\n= منها، وذلك التبرج. \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٥١ - ١٥٢.\nقلت: رحم الله سلفنا حينما قالوا ذلك، فقد اعتبروا أن التبرج هو خروجها بين يدي الرجال، أو رؤية القرط والقلائد، فكيف لو رأوا النساء الآن، عليهن كسوة لا تستر إما لضيقها، وإما لخفتها، وإما لقصرها، فهي كاسية عارية، مائلة عن الحق، منحرفة عما يجب عليها من الحياء والحشمة، مميلة فاتنة لغيرها بتبرجها وما تثيره من فتنة، فنحن كما قيل: أحيا وأيسر ما عانيت ما قتلا، ولا أدري أين الرجال وغيرتهم على حرماتهم وأهليهم، أترضى أيها الإنسان أن تسمح للأجانب بالنظر إلى نسائك وبناتك وأخواتك؟ !، ولقد صدق من قال:\nوما عجب أن النساء ترجلت ... ولكن تأنيث الرجال عجاب\nنسأل الله العافية، والله المستعان.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٤ عن قتادة.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٤ عن أبي نجيح.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ٤ عن عامر.","vol":"21","page":420},{"text":"والحكم: هي ما بين آدم ونوح ثمانمائة سنة، وكان نساؤهم أقبح ما يكون من النساء، ورجالهم حسان، فكانت المرأة تريد الرجل على نفسه (١).\nوروي عن عكرمة، عن ابن عباس: أنَّه تلا هذِه الآية فقال: إن الجاهلية الأولى فيما بين نوح وإدريس ﵉، وكانت ألف سنة، وإن بطنين من ولد آدم كان أحدهما تسكن السهل، والآخرى تسكن الجبل، وكان رجال الجبل صباحًا وفي النساء دمامة، وكان نساء السهل صباحًا وفي الرجال دمامة، وإن إبليس أتى رجلًا من أهل السهل في صورة غلام فآجر نفسه منه، فكان يخدمه، واتخذ إبليس شيئًا مثل الَّذي يزمر فيه الرعاء، فجاء بصوت لم يسمع الناس مثله، فبلغ ذلك من حولهم فانتابوهم يستمعون إليه، واتخذوا عيدًا يجتمعون إليه في السنة، فتتبرج النساء للرجال، وتتزين الرجال لهن، وإن رجلًا من أهل الجبل هجم عليهم وهم في عيدهم ذلك فرأى النساء وصباحتهن فأتى أصحابه فأخبرهم بذلك، فتحولوا إليهم فنزلوا معهم فظهرت الفاحشة فيهن، فهو قول الله ﷿: ﴿وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى﴾ (٢).\nوقال قتادة: هي ما قبل الإسلام (٣).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٤ عن الحكم.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٤ - ٥ عن ابن عباس.\n(٣) فائدة: قال الطبري: وأولى الأقوال في ذلك عندي بالصواب أن يقال: إن الله =","vol":"21","page":421},{"text":"﴿وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ﴾ الإثم الَّذي نهى الله النساء عنه. قال مقاتل، وقال قتادة: يعني: السوء. قال ابن زيد: يعني: الشيطان.\n﴿أَهْلَ الْبَيْتِ﴾ يعني: يا أهل بيت محمد. ﴿وَيُطَهِّرَكُمْ تَطْهِيرًا﴾ من\n_________\n= تعالى ذكره نهى نساء النبي - ﷺ - أن يتبرجن تبرج الجاهلية الأولى، وجائز أن يكون ذلك ما بين آدم وعيسى، فيكون معنى ذلك: ولا تبرجن تبرج الجاهلية الأولى قبل الإسلام.\nقلت: ويؤيد ذلك أن العرب كانت أهل تقشف وضنك في الغالب، وأن التنعم وإظهار الزينة إنما جرى في الأزمان السابقة وهي المراد بالجاهلية الأولى، وأن المراد من الآية مخالفة من قبلهن من المشية على تغنيج وتكسير، وإظهار المحاسن للرجال إلى غير ذلك مما لا يجوز شرعا، وذلك يشمل الأقوال كلها ويعمها، فيلزمن البيوت، فإن مست الحاجة إلى الخروج فليكن على تبذل وتستر تام).\nفائدة: قال الطبري فإن قال قائل: أوَ في الإسلام جاهلية حتَّى يقال: عني بقوله الجاهلية الأولى التي قبل الإسلام؟ !، قيل: فيه -أي: الإسلام- أخلاق من أخلاق الجاهلية، كما قال النبي - ﷺ - لأبي الدرداء لما عيّر الرجل بأمه: \"إن فيك جاهلية\" وقال: \"ثلاث من عمل أهل الجاهلية لا يدعهن الناس: الطعن بالأنساب، والاستمطار بالكواكب، والنياحة\". وقد قال عمر - ﵁ - لابن عباس: أرأيت قول الله لأزوج النبي - ﷺ -: ﴿وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى﴾ هل كانت إلا واحدة؛، فقال ابن عباس: وهل كانت من أولى إلا ولها آخرة. انظر: \"جامع البيان\" ٢٢/ ٤ - ٥.\nقال ابن العربي: قال القاضي: الَّذي عندي أنها جاهلية واحدة، وهي قبل الإسلام؛ وإنما وصفت بالأولى؛ لأنها صفتها التي ليس لها نعت غيرها، وهذا كقول: ﴿قَالَ رَبِّ احْكُمْ بِالْحَقِّ﴾ وهذِه حقيقته؛ لأنه ليس يحكم إلا بالحق. انظر: \"أحكام القرآن\" ٣/ ١٥٣٧.","vol":"21","page":422},{"text":"نجاسات الجاهلية. قال مجاهد: الرجس: الشرك، ويطهركم تطهيرًا من الشرك.\n\nواختلفوا في المعني بقوله - ﷺ -: ﴿أَهْلَ الْبَيْتِ﴾:\nفقال قوم: عني به أزواج النبي - ﷺ - خاصة، وإنما ذكر الخطاب على رسول الله - ﷺ - كان عنهن، وإذا اجتمع المذكر والمؤنث غلب المذكر (١).\n[٢٢٦٥] أخبرنا عبد الله بن حامد (٢) قراءة عليه، قال: أخبرنا محمد بن جعفر (٣)، قال: أخبرنا الحسن بن علي بن عفان (٤)، قال: أخبرنا أبو يحيى (٥)، عن صالح بن موسى (٦)،\n_________\n(١) قوله تعالى: ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ﴾ نص صريح في دخول أزواج النبي - ﷺ - في أهل البيت هاهنا، لأنهن سبب نزول هذِه الآية، وسبب النزول داخل فيه قولا واحدا، إما وحده على قول، وإما مع غيره على الصحيح، فإن كان المراد أنهن كن سبب النزول دون غيرهن فصحيح، وإن أريد أنهن المراد فقط دون غيرهن ففيه نظر، والأحاديث التالية التي أوردها المصنف ﵀ تدل على أن المراد أعم من ذلك.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو بكر، المطيري ثم البغدادي، ثقة مأمون.\n(٤) أبو محمد، العامري الكوفي، صدوق.\n(٥) عبد الحميد بن عبد الرحمن الحماني، أبو يحيى الكوفي، لقبه بشمين، يروي عن الأعمش وابن أبي خالد، روى عنه ابنه يحيى، وكان يحيى بن معين يقول: الحماني وأبوه ئقات. وذكره ابن حبان في \"الثقات\" قال ابن حجر: صدوق يخطئ ورمي بالإرجاء. \"الثقات\" لابن حبان ٧/ ١٢١، \"التقريب\" لابن حجر (٣٧٧).\n(٦) ابن إسحاق بن طلحة متروك.","vol":"21","page":423},{"text":"عن خصيف (١)، عن سعيد بن جبير (٢)، عن ابن عباس قال: أنزلت هذِه الآية؛ ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ﴾ الآية في نساء النبي - ﷺ -، قال: وتلا عبد الله: ﴿وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ﴾ (٣).\n[٢٢٦٦] وأخبرنا عبد الله بن حامد (٤)، قال: أخبرنا أحمد بن محمد بن يحيى العبيدي (٥)، قال: أخبرنا أحمد ابن نجدة (٦)، قال: أخبرنا الحماني (٧)، قال: أخبرنا ابن المبارك (٨)، عن الأصبغ، ابن (٩) علقمة (١٠).\n_________\n(١) أبو عون الجزري، صدوق سيء الحفظ، خلط بأخرة، ورمي بالإرجاء.\n(٢) ثقة ثبت فقيه.\n(٣) [٢٢٦٥] الحكم على الإسناد:\nفيه: صالح بن موسى متروك، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nانظر: \"شعب الإيمان\" للبيهقي ١/ ٣٦٦ (٤٠٨)، ٢/ ١٣٠ (١٣٧٨)، ٢/ ١٨٨ (١٥٠٢).\n(٤) لم يذكر بجرح أو تعديل.\n(٥) أبو حامد البزاز، قال الخليلي: ثقة.\n(٦) أبو الفضل الهروي، كان من الثقات.\n(٧) يحيى بن عبد الحميد، حافظ إلا أنَّه متهم بسرقة الأحاديث.\n(٨) عبد الله بن المبارك بن واضح، الإمام؛ الثقة الثبت الفقيه العالم.\n(٩) في المخطوط: (عن) والصواب ما أثبتناه.\n(١٠) أصبغ بن علقمة بن علي بن علقمة بن شريك بن الحارث بن عاصم بن عبيد بن ثعلبة بن يربوع بن حنظلة الحنظلي اليربوعي من أهل مرو، وكنيته أبو المقدام، =","vol":"21","page":424},{"text":"[٢٢٦٧] وأنبأني عقيل بن محمد (١)، قال: أخبرنا المعافى بن زكريا (٢)، قال: أخبرنا محمد بن جرير (٣)، قال: أخبرنا ابن حميد (٤)، قال: أخبرنا يحيى بن واضح (٥)، قال: أخبرنا الأصبغ، ابن علقمة (٦)، عن عكرمة (٧) في قوله تعالى: ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ﴾ قال: ليس الَّذي تذهبون إليه، إنما هو في أزواج النبي - ﷺ - خاصة (٨).\nقال: وكان عكرمة ينادي بهذا في السوق (٩).\n_________\n= يروي عن سعيد بن المسيب وعكرمة، روى عنه ابن المبارك وعيسى بن موسى غنجار. الثقات\" لابن حبان ٦/ ٧٧.\n(١) لم أجده.\n(٢) أبو الفرج النهرواني، العلامة الفقيه الحافظ الثقة.\n(٣) أبو جعفر الطبري، الإمام العلم المجتهد، صاحب التصانيف.\n(٤) محمد بن حميد بن حيان التميمي الحافظ، ضعيف وكان ابن معين حسن الرأي فيه.\n(٥) أبو تميلة الأنصاري، ثقة.\n(٦) أبو المقدام الحنظلي اليربوعي، ذكره ابن حبان في \"الثقات\".\n(٧) مولى ابن عباس، ثقة ثبت عالم بالتفسير، لم يثبت تكذيبه عن ابن عمرو لا تثبت عنه بدعة.\n(٨) [٢٢٦٦ - ٢٢٦٧] الحكم على الإسناد:\nالأول فيه: شيخ المصنف لم يذكر بجرح أو تعديل، والحماني متهم بسرقة الأحاديث، والثاني: شيخ المصنف لم أجده، وابن حميد، ضعيف.\nالتخريج:\nانظر: \"شعب الإيمان\" للبيهقي ٢/ ٢٢٥ - ٢٢٦.\n(٩) رواه الطبري في \"جامع البيان\" ٢/ ٨ عن عكرمة. وانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٥٢ - ١٥٣.","vol":"21","page":425},{"text":"وإلى هذا ذهب مقاتل، قال: يعني: نساء النبي كلهن ليس معهن رجل.\nوقال آخرون: عنى به رسول الله - ﷺ - وعلي وفاطمة والحسن والحسين ﵉:\n[٢٢٦٨] أخبرني عقيل بن محمد الجرجاني (١)، قال: أخبرنا المعافى بن زكريا البغدادي (٢)، قال: أخبرنا محمد بن جرير (٣)، قال: أخبرنا المثنى (٤)، قال: أخبرنا (أبو بكر) (٥) بن يحيى ابن زبان العنزي (٦)، قال: أخبرنا مندل (٧)، عن الأعمش (٨)، عن عطية (٩)، عن أبي سعيد الخدري قال: قال رسول الله - ﷺ -: \"نزلت هذِه الآية في خمسة: فيّ، وفي علي، وحسن، وحسين، وفاطمة\n_________\n(١) لم أجده.\n(٢) العلامة الفقيه الحافظ الثقة.\n(٣) الإمام العلم المجتهد، صاحب التصانيف.\n(٤) هكذا في المخطوط، والصحيح محمد بن المثنى -كما هو عند الطبري- ثقة ثبت.\n(٥) هكذا في المخطوط، والصحيح: بكر كما هو عند الطبري وكما في ترجمته.\n(٦) بكر بن يحيى بن زبان العبدي، ويقال: العنزي، ويقال: العمري، أبو علي البصري روى عن حبان بن علي وشعبة وآخرين، وعنه رجاء بن محمد وعباد بن الوليد وعدة، قال أبو حاتم: شيخ، وذكره ابن حبان في \"الثقات\" وقال ابن حجر: مقبول.\n(٧) مندل بن علي العنزي، ضعيف.\n(٨) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٩) عطية بن سعد بن جنادة صدوق يخطى كثيرًا، وكان شيعيًا مدلسًا.","vol":"21","page":426},{"text":"-﵃- ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴾ \" (١).\n[٢٢٦٩] وأخبرنا أبو عبد الله بن فنجويه الدينوري (٢)، قال: أخبرنا أبو بكر بن مالك القطيعي (٣)، قال: أخبرنا ابن أبي رباح (٤)، قال: حدثني من سمع أم سلمة (٥) تذكر أن النبي - ﷺ - كان في بيتها، فأتته فاطمة ببرمة (٦) فيها خزيرة (٧)، فدخلت بها عليه فقال لها: \"ادعي\n_________\n(١) [٢٢٦٨] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده، ومندل ضعيف، والأعمش مدلس وقد عنعن، وعطية يخطئ كثيرًا، وكان شيعيًا مدلسًا، وفيه أيضًا بكر بن يحيى، أعله الهيثمي في \"المجمع\" ٩/ ١٦٧.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ٦ عن أبي سعيد الخدري.\nورواه ابن عساكر في \"تاريخ دمشق\" ١٣/ ٢٠٦ - ٢٠٧ بألفاظ متقاربة.\nورواه ابن أبي حاتم من حديث هارون ابن سعد العجلي، عن عطية، عن أبي سعيد - ﵁ - موقوفًا، انظر: \"تفسير القرآن العظمِم\" ١١/ ١٥٨.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن جعفر، ثقة.\n(٤) عطاء بن أبي رباح، ثقة فقيه فاضل.\nلكنه كثير الإرسال.\n(٥) أم المؤمنين، ﵂.\n(٦) البُرْمَة: القِدر مطلقًا، وجمعها بِرَام، وهي في الأصل المتّخَذة من الحجر المعروف في الحجاز واليمن، وقد تكررت في الحديث. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٢١ (برم).\n(٧) الخَزِيرَة: لَحْمٌ يَقَطَّع صغارًا ويُصَبُّ عليه ماء كثير فإذا نضج ذر عليه الدقيق، فإن لم يكن فيها لحم فهي عصيدة. وقيل: هي حساء من دقيق ودسم. وقيل: إذا كان =","vol":"21","page":427},{"text":"زوجك وابنيك\"، قالت: فجاء علي، وحسن، وحسين فدخلوا عليه، فجلسوا يأكلون من تلك الخزيرة وهو على منامة (١) له على مكان تحته كساء خيبري، قالت: وأنا في الحجرة أصلي فأنزل الله ﷿: ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴾ قالت: فأخذ فضل الكساء فغشاهم به، ثم أخرج يده فألوى (٢) بها إلى السماء، ثم قال: \"اللهم هؤلاء أهل بيتي وخاصتي فأذهب عنهم الرجس وطهرهم تطهيرًا\". قالت: فأدخلت رأسي البيت فقلت: وأنا معكم يا رسول الله؟ قال: \"إنك إلى خير\" (٣).\n[٢٢٧٠] وأخبرني الحسين بن محمد بن الحسين بن عبد الله\n_________\n= من دقيق فهي حريرة، وإذا كان من نخالة فهو خزيرة. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٨ (خزر).\n(١) المنامة هي هاهنا: المكان التي ينام عليها، وفي غير هذا هي القطيفة، والميم الأولى زائدة. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٢٩ (نوم).\n(٢) ألوى بها: أي: ذهب وأشار بها. وألوى بها: أمالها من جانب إلى جانب. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٧٩ (لوا).\n(٣) [٢٢٦٩] الحكم على الإسناد:\nفيه الراوي عن أم سلمة مبهم، وبقية رجاله ثقات.\nالتخريج:\nرواه أحمد في \"المسند\" ٦/ ٢٩٢ (٢٦٥٥)، ٦/ ٢٩٨ (٢٦٥٩٢).\nورواه الترمذي في تفسير القرآن باب ومن سورة الأحزاب (٣٢٠٥)، وفي المناقب باب مناقب أهل البيت (٣٧٨٧)، باب ما جاء في فضل فاطمة (٣٨٧١).","vol":"21","page":428},{"text":"الثقفي (١) بقراءتي عليه قال: أخبرنا عمر بن الخطاب (٢) قال: أخبرنا عبد الله بن الفضل (٣)، قال: أخبرنا الحسن بن علي (٤)، قال: أخبرنا يزيد بن هارون (٥)، قال: أخبرنا العوام بن حوشب (٦)، قال: أخبرنا ابن عمّ لي من بني الحارث بن تيم الله -يقال له: مجمّع (٧) - قال: دخلت مع أمي على عائشة فسألتها أمي قالت: أرأيت خروجك يوم الجمل، قالت: إنه كان قدرًا من الله ﷾، فسألتها عن علي، فقالت: تسأليني عن أحب الناس كان إلى رسول الله - ﷺ -، وزوج أحب الناس كان إلى رسول الله - ﷺ -، لقد رأيت عليًّا وفاطمة\n_________\n(١) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم يتبين لي من هو.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) أبو خالد السلمي، ثقة متقن عابد.\n(٦) أبو عيسى الواسطي، ثقة ثبت.\n(٧) مجمع: هكذا وردت في المخطوط، وهو خطأ، والصواب: جميع، وهو: جميع بن عمير بن عفاق التيمي؛ أبو الأسود الكوفي، من بني تيم الله بن ثعلبة، روى عن عائشة، وابن عمر وغيرهما، وعنه الأعمش، وأبو إسحاق الشيباني، والعوام بن حوشب، ولكن قال: عن جامع ابن أبي جميع، وقال مرة: أخبرني ابن عم لي يقال له: مجمع: دخلت مع أمي على عائشة. .، قال البخاري: فيه نظر، وقال أبو حاتم: كوفي تابعي من عتق الشيعة محله الصدق، صالح الحديث، وقال ابن نمير: كان من أكذب الناس، وقال ابن حبان: كان رافضيا، يضع الحديث. \"التاريخ الكبير\" للبخاري ٢/ ٢٤٢، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٢٠٨، \"المجروحين\" لابن حبان ١/ ٢١٨.","vol":"21","page":429},{"text":"وحسنًا وحسينًا وجمع رسول الله - ﷺ - بثوب عليهم ثم قال: \"اللهم هؤلاء أهل بيتي وخاصتي فأذهب عنهم الرجس وطهرهم تطهيرًا\"، قالت: فقلت يا رسول الله أنا من أهلك؟، قال: \"تنحي فإنك إلى خير\" (١).\n[٢٢٧١] وأخبرني الحسين بن محمد (٢) قال: أخبرنا أبو علي بن حبش المقرئ (٣) قال: أخبرنا أبو القاسم المقرئ (٤) قال: أخبرنا أبو زرعة (٥) قال: حدثني عبد الرحمن بن عبد الملك بن شيبة (٦) قال:\n_________\n(١) [٢٢٧٠] الحكم على الإسناد:\nفيه عمر بن الخطاب وعبد الله بن الفضل والحسن بن علي لم أجدهم، وجميع متهم كما قال الذهبي، وقال الألباني في \"السلسلة الضعيفة\" ٣/ ٢٥٤ (١١٢٤): وهو باطل.\nالتخريج:\nانظر: \"مجمع الزوائد\" للهيثمي ٩/ ١٦٧، وعزاه للبزار، والطبراني، \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٥٨.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) الدينوري المقرئ، ثقة مأمون.\n(٤) العباس بن الفضل، إمام محقق مجود.\n(٥) عبيد الله بن عبد الكريم إمام حافظ ثقة.\n(٦) عبد الرحمن بن عبد الملك بن شيبة، وقيل: ابن محمد بن شيبة، الحزامي مولاهم يروي عن ابن أبي فديك وأبي نباتة، وعنه أبو زرعة وغيره، قال ابن حجر: صدوق يخطئ.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٥٩، \"تقريب التهذيب\" لابن حجر (٣٩٣٦).","vol":"21","page":430},{"text":"أخبرنا ابن أبي فديك (١)، قال: حدثني ابن أبي مليكة (٢) عن إسماعيل ابن عبد الله بن جعفر الطيار (٣)، عن أبيه (٤) قال: لم انظر رسول الله - ﷺ - إلى الرحمة هابطة من السماء قال: \"من يدعو؟ \" مرتين. فقالت زينب (٥): أنا يا رسول الله، فقال: \"ادعي لي عليًّا وفاطمة والحسن والحسين\" ﵃. قال: فجعل حسنًا عن يمناه، وحسينًا عن يسراه، وعليّا وفاطمة وجاهه ثم غشاهم كساء خيبريًا ثم قال: \"اللهم إن لكل نبي أهلًا، وهؤلاء أهلي\"، فأنزل الله تعالى: ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ﴾ الآية، فقالت زينب: يا رسول الله ألا أدخل معكم؟، فقال رسول الله - ﷺ -: \"مكانك فإنك إلى خير إن شاء الله\" (٦).\n_________\n(١) محمد بن إسماعيل بن مسلم، صدوق.\n(٢) عبد الرحمن بن أبي بكر بن عبيد الله، ضعيف.\n(٣) إسماعيل بن عبد الله بن جعفر بن أبي طالب القرشي الهاشمي المدني، روى عن أبيه وأخيه إسحاق، وعنه ابن أخيه صالح بن معاوية، والحسن بن زيد وغيرهم، ذكره ابن حبان في \"الثقات\" قال ابن حجر: ثقة لابن حبان ٤/ ١٥، \"التقريب\" (٤٥٤).\n(٤) الصحابي الجليل.\n(٥) هكذا وردت في المخطوط، ولعله تصحيف، فإنني قد اطلعت على طرق وروايات الحديث التي وردت في كتب التفسير وكتب السنة فلم أجد زينب، ولعلها أم سلمة - ﵂ -، وقد تكون هذِه الآية نزلت، وتكرر فعل النبي - ﷺ - في بيوت أمهات المؤمنين كأم سلمة، وزينب، وعائشة ﵅ أجمعين.\n(٦) [٢٢٧١] الحكم على الإسناد:\nفيه ابن أبي مليكة ضعيف. =","vol":"21","page":431},{"text":"[٢٢٧٢] وأخبرني الحسين بن محمد (١)، قال: أخبرنا عمر بن الخطاب (٢)، قال: أخبرنا عبد الله بن الفضل (٣)، قال: أخبرنا أبو بكر بن أبي شيبة (٤)، قال: أخبرنا محمد بن مصعب (٥)، عن الأوزاعي (٦)، عن شداد أبي (٧) عمار (٨) قال: دخلت على واثلة بن الأسقع (٩) وعنده قوم، فذكروا عليّا فشتموه فشتمته (١٠)، فلما قاموا قال لي: أشتمت هذا الرجل؟ قلت: رأيت القوم شتموه فشتمته معهم، فقال: ألا أخبرك ما سمعت من رسول الله - ﷺ -؟ قلت: بلى، قال: أتيت فاطمة أسألها عن علي فقالت: توجه إلى رسول الله\n_________\n= التخريج:\nرواه أحمد في \"المسند\" ٦/ (٢٦٥٥٨)، ٦/ ٣٠٤، (٢٦٥٩٧) بألفاظ متقاربة من حديث أم سلمة، وقال الأرناؤوط: صحيح، وانظر: الترمذي في تفسير القرآن باب ومن تفسير سورة الأحزاب (٣٢٠٥).\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم يتبين لي من هو.\n(٣) لم أجده.\n(٤) عبد الله بن محمد، ثقة حافظ صاحب تصانيف.\n(٥) القرقسانى، صدوق كثير الغلط، ضعيف في الأوزاعي.\n(٦) عبد الرحمن بن عمرو ثقة جليل، فقيه.\n(٧) في المخطوط: أن، والصواب ما أثبتناه.\n(٨) الدمشقي، ثقة يرسل.\n(٩) صحابي جليل.\n(١٠) في المخطوط: (فشتمه)، والمثبت من مصادر التخريج؛ والأنسب للسياق وانظر \"سير أعلام النبلاء\" ٣/ ٣١٤.","vol":"21","page":432},{"text":"- ﷺ -، فجلست وجاء رسول الله - ﷺ - ومعه على وحسن وحسين، كل واحد منهما آخذ بيده حتَّى دخل فأدنى عليا وفاطمة فأجلسهما بين يديه، وأجلس حسنًا وحسينًا كل واحد منهما على فخذه، ثم لف عليهما ثوبه -أو قال: كساءه- ثم قال: \" ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴾ قال: \"اللهم إن هؤلاء أهل بيتي، وأهل بيتي أحق\" (١).\nوقيل: هم بنو هاشم.\n[٢٢٧٣] أخبرنا أبو عبد الله بن فنجويه الدينوري (٢)، قال: أخبرنا أبو علي بن حبش المقري (٣)، قال: أخبرنا محمد بن عمران (٤)، قال: أخبرنا أبو غريب (٥)، قال:\n_________\n(١) [٢٢٧٢] الحكم على الإسناد:\nفيه محمد بن مصعب ضعيف، وعمر بن الخطاب لم يتبين لي من هو، وعبد الله ابن الفضل لم أجده.\nالتخريج:\nانفرد به أحمد في \"المسند\" ٤/ ١٠٧ (١٦٩٨٨). ورواه الطبري، عن عبد العلى ابن واصل، وعبد الكريم بن أبي عمير انظر: السابق. وفي \"مجمع الزوائد\" ٩/ ١٦٧ (١٤٩٧٢)، قال الهيثمي: رواه أحمد، وأبو يعلى باختصار وزاد: إليك لا إلى النار. والطبراني، وفيه محمد بن مصعب، وهو ضعيف الحديث، سيئ الحفظ، رجل صالح في نفسه.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) العباس بن الفضل، إمام محقق مجود.\n(٤) لم يتبين لي من هو.\n(٥) محمد بن العلاء بن غريب الهمداني، ثقة، حافظ.","vol":"21","page":433},{"text":"أخبرنا وكيع (١)، عن أبيه (٢)، عن سعيد بن مسروق (٣)، عن يزيد بن حيان (٤)، عن زيد بن أرقم (٥) قال: قال رسول الله - ﷺ -: \"أنشدكم الله في أهل بيتي \"-مرتين-، قلنا لزيد بن أرقم: ومَنْ أهل بيته؟ قال: الذين يحرمون الصدقة: آل على، وآل عباس، وآل عقيل، وآل جعفر (٦).\n_________\n(١) وكيع بن الجراح ثقة حافظ عابد.\n(٢) الجراح بن مليح بن عدي، صدوق يهم.\n(٣) أبو سفيان الثوري، الكوفي، ثقة.\n(٤) التيمي الكوفي، ثقة.\n(٥) صحابي جليل.\n(٦) [٢٢٧٣] الحكم على الإسناد:\nفيه: محمد بن عمران، لم يتبين لي من هو.\nالتخريج:\nرواه مسلم في فضائل الصحابة باب من فضائل علي (٤٤٢٥) عن زهير بن حرب وشجاع بن مخلد، وفيه: فقال له حصين: ومن أهل بيته يا زيد؟ أليس نساؤه من أهل بيته؟ قال: نساؤه من أهل بيته، ولكن أهل بيته من حرم الصدقة بعده، قال: ومن هم؟ قال: هم آل على وآل عقيل وآل جعفر وآل العباس - ﵄ -، قال: كل هؤلاء حرم الصدقة بعده؟ قال: نعم. ثم رواه عن محمد بن بكار بن الريان عن حسان بن إبراهيم عن سعيد بن مسروق عن يزيد بن حيان عن زيد بن أرقم - ﵁ -، فذكر الحديث بنحو ما تقدم، وفيه: فقلت له: من أهل بيته نساؤه؟ قال: لا، وأيم الله إن المرأة تكون مع الرجل العصر من الدهر، ثم يطلقها فترجع إلى أبيها، أهل بيته أصله وعصبته الذين حرموا الصدقة بعده. ورواه أحمد ٤/ ٣٦٦ - ٣٦٧ (١٩٢٦٥)، والدارمي في \"فضائل القرآن\" (٣٣٥٩).\nقال ابن كثير ﵀: هكذا وقع في هذِه الرواية، والأولى أولى والأخذ بها =","vol":"21","page":434},{"text":"[٢٢٧٤] وأخبرنا أبو عبد الله (١) قال: أخبرنا أبو سعيد أحمد بن علي بن عمر بن حبيش الرازي (٢) قال: أخبرنا أحمد بن عبد الرحيم النسائي أبو عبد الرحمن (٣) قال: أخبرنا أبو غريب (٤) قال: أخبرنا معاوية بن هشام (٥)، عن يونس بن أبي إسحاق (٦)، عن نفيع بن داود (٧)، عن أبي الحميراء (٨) قال: أقمت بالمدينة تسعة أشهر كيوم واحد، فكان رسول الله - ﷺ - يجيء كل غداة فيقوم على باب على وفاطمة فيقول: \"الصلاة ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ\n_________\n= أحرى. وهذِه الثانية تحتمل أنَّه أراد تفسير الأهل المذكورين في الحديث الَّذي رواه، إنما المراد بهم آله الذين حرموا الصدقة، أو أنَّه ليس المراد بالأهل الأزواج فقط، بل هم مع آله، وهذا الاحتمال أرجح جمعًا بينهما وبين الرواية التي قبلها، وجمعا أيضًا بين القرآن والأحاديث المتقدمة إن صحت، فإن في بعض أسانيده انظرًا، والله أعلم. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٥٩.\n(١) الحاكم الضبي، الإمام الحافظ الثقة.\n(٢) الأشعري، من ولد أبي بردة بن أبي موسى، ثقة.\n(٣) لم يتبين لي من هو.\n(٤) محمد بن العلاء، ثقة حافظ.\n(٥) أبو الحسن الكوفي، صدوق له أوهام.\n(٦) أبو إسرائيل السبيعي، صدوق يهم قليلًا.\n(٧) في المخطوط: نفيع بن داود، وهو خطأ، والصحيح: نفيع بن أبي داود، وهو: نفيع بن الحارث، أبو داود الأعمى متروك وكذبه ابن معين.\n(٨) في المخطوط: أبي الحميراء، وهو خطأ، والصحيح: أبي الحمراء، وهو: مولى النبي - ﷺ -، وخادمه، يقال: اسمه هلال بن الحارث.","vol":"21","page":435},{"text":"الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴾ \" (١).\n[٢٢٧٥] وأخبرنا أبو عبد الله (٢)، قال: أخبرنا عبد الله بن يوسف ابن أحمد بن مالك (٣)، قال: أخبرنا محمد بن إبراهيم بن زياد الرازي (٤)، قال: أخبرنا الحارث بن عبد الله الخازن (٥)، قال: أخبرنا قيس بن الربيع (٦)، عن الأعمش (٧)، عن عباية بن ربعي (٨)، عن ابن عباس قال: قال رسول الله - ﷺ -: \"قسم الله الخلق قسمين\n_________\n(١) [٢٢٧٤] الحكم على الإسناد:\nقال الهيثمي في \"مجمع الزوائد\" ٩/ ١٣١ (١٤٧٠١): رواه الطبراني، وفيه أبو داود الأعمى، وهو كذاب. قلت: وفيه أيضًا شيخ ابن حبيش لم أتبينه.\nالتخريج:\nرواه الترمذي كتاب تفسير القرآن باب ومن تفسير سورة الأحزاب (٣٢٠٦) عن عبد بن حميد، وقال: هذا حديث حسن غريب من هذا الوجه، إنما نعرفه من حديث حماد بن سلمة، قال: وفي الباب عن أبي الحمراء، ومعقل بن يسار، عن حماد بن سلمة. قال الألباني: ضعيف.\nورواه الطبري في \"جامع البيان\" ٢٢/ ٦ عن ابن وكيع.\n(٢) الحاكم الضبي، الإمام الحافظ الثقة.\n(٣) لم أجده.\n(٤) أبو عبد الله الطيالسي، متروك الحديث.\n(٥) صدوق، وضعفه بن عدي.\n(٦) أبو محمد الأسدي، صدوق تغير لما كبر، أدخل عليه ابنه ما ليس في حديثه فحدث به.\n(٧) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٨) بياض في المخطوط. والمثبت كما جاء في روايات الحديث في \"مجمع الزوائد\"، وغيره، وهو: عباية بن ربعي الأسدي، شيخ.","vol":"21","page":436},{"text":"فجعلني في خيرها فذلك قوله ﷿: ﴿وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (٢٧)﴾ (١) فأنا خير أصحاب اليمين، ثم جعل القسمين ثلاثًا فجعلني في خيرها ثلاثًا فذلك قوله: ﴿فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ (٨) وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ (٩) وَالسَّابِقُونَ السَّابِقُونَ (١٠)﴾ (٢) فأنا من السابقين، وأنا من خير السابقين، ثم جعل الأثلاث قبائل فجعلنى في خيرها قبيلة، فذلك قوله تعالى: ﴿وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا﴾ الآية (٣)، وأنا أتقى ولد آدم وأكرمهم على الله ولا فخر، ثم جعل القبائل بيوتًا فجعلني في خيرها فذلك قوله: ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴾ \" (٤).\n_________\n(١) الواقعة: ٢٧.\n(٢) الواقعة: ٨: ١٠.\n(٣) الحجرات: ١٣.\n(٤) [٢٢٧٥] الحكم على الإسناد:\nفيه: عبد الله بن يوسف لم أجده، وشيخه متروك، والخازن ضعفه ابن عدي، وقيس تغير لما كبر وأدخل في حديثه ما ليس منه، والأعمش مدلس وقد عنعن.\nالتخريج:\nقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢١٥ (١٣٨٢٢): رواه الطبراني وفيه: يحيى ابن عبد الحميد الحماني، وعباية بن ربعي، وكلاهما ضعيف.\nوذكره المتقي الهندي في \"كنز العمال\" ٢/ ٤٤ (٣٠٥٠) وعزاه للطبراني، وابن مردويه، وأبي نعيم، والبيهقي كليهما في \"دلائل النبوة\".\nقال الألباني: موضوع بهذا التمام. \"سلسلة الأحاديث الضعيفة\" (٥٤٩٥).\nفائدة: وبعد هذِه الآيات والأحاديث التي رواها المصنف ﵀ في بيان من المقصود بـ (أهل البيت) نقول: يتضح أن هذِه الآية شاملة لزوجات النبي - ﷺكما =","vol":"21","page":437},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= سبق بيانه، حيث إنهن المرادات في سياق الآيات، وأن الوحي ينزل في بيوتهن، ويؤيده ما روي عن ابن عباس، وعكرمة، وأيضا شملت هذِه الآية عليًّا وفاطمة والحسن والحسين، لأنهم قرابته وأهل بيته في النسب، ويؤيده الأحاديث التي مرت وبينت أنهم سبب النزول، وتشمل أيضًا بني هاشم، ويؤيده ما روي عن زيد ابن أرقم، وابن عباس، والذي يظهر -والله أعلم- أنها تشمل هؤلاء الثلاثة، فمن قصرها على فريق دون الآخر فقد أعمل بعض ما يجب إعماله، وأهمل ما لا يجوز إهماله، والله أعلم.\nقال الألباني ﵀: وأهل بيته في الأصل هم نساؤه - ﷺ -، وفيهن الصديقة عائشة ﵅ جميعًا، وتخصيص الشيعة أهل البيت في آيات القرآن بعلي وفاطمة والحسن والحسين - ﵃ -، دون نسائه - ﷺ -، من تحريفهم لآيات الله تعالى، انتصارا لأهوائهم. \"سلسلة الأحاديث الصحيحة\" ٤/ ٣٥٨ (١٧٦١).\nقال ابن كثير ﵀: ثم الَّذي لا شك فيه من تدبر القرآن أن نساء النبي - ﷺ - داخلات في قوله تعالى: ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴾، فإن سياق الكلام معهن، ولهذا قال تعالى بعد هذا كله: ﴿وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ﴾ أي: واعملن بما ينزل الله ﵎ على رسوله - ﷺ - في بيوتكن من الكتاب والسنة، قاله قتادة وغير واحد، واذكرن هذِه النعمة التي خصصتن بها من بين الناس، أن الوحي ينزل في بيوتكن دون سائر الناس، وعائشة الصديقة بنت الصديق ﵄ أولاهن بهذِه النعمة، وأحظاهن بهذِه الغنيمة، وأخصهن من هذِه الرحمة العميمة، فإنه لم ينزل على رسول الله - ﷺ - الوحي في فراش امرأة سواها، كما نص على ذلك صلوات الله وسلامه عليه. قال بعض العلماء ﵏: لأنه لم يتزوج بكرًا سواها، ولم ينم معها رجل في فراشها سواه - ﷺ - ورضي الله عنها، فناسب أن تخصص بهذِه المزية، وأن تفرد بهذِه المرتبة العليا، ولكن إذا كان أزواجه من أهل بيته، فقرابته أحق بهذِه التسمية، كما تقدم في الحديث \"وأهل بيتي أحق\". وهذا يشبه ما ثبت في \"صحيح مسلم\" أن رسول الله - ﷺ - لما سئل عن المسجد =","vol":"21","page":438},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الَّذي أسس على التقوى من أول يوم، فقال: \"هو مسجدي هذا\" فهذا من هذا القبيل، فإن الآية إنما نزلت في مسجد قباء كما ورد في الأحاديث الأخر، ولكن إذا كان ذاك أسس على التقوى من أول يوم، فمسجد رسول الله - ﷺ - أولى بتسميته بذلك، والله أعلم. \"تفسير القرآن العظيم\" ١١/ ١٦٠\nالقولُ الصحيحُ في المرادِ بآل بيت النبي - ﷺ - هم من تحرم عليهم الصدقة، وهم أزواجه وذريته، وكل مسلم ومسلمة من نسل عبد المطلب، وهم بنو هاشم بن عبد مناف؛ ويدل لدخول بني أعمامه في أهل بيته ما أخرجه مسلم في الزكاة باب ترك استعمال آل النبي على الصدقة (١٠٧٢) عن عبد المطلب بن ربيعة بن الحارث بن عبد المطلب أنَّه ذهب هو والفضل بن عباس إلى رسول الله - ﷺ - يطلبان منه أن يوليهما على الصدقة ليصيبا من المال ما يتزوجان به، فقال لهما - ﷺ -: \"إن الصدقة لا تنبغي لآل محمد؛ إنما هي أوساخ الناس\" ثم أمر بتزويجهما وإصداقهما من الخمس.\nوقد ألحق بعض أهل العلم منهم الشافعي وأحمد بني المطلب بن عبد مناف ببني هاشم في تحريم الصدقة عليهم؛ لمشاركتهم إياهم في إعطائهم من خمس الخمس؛ وذلك للحديث الَّذي رواه البخاري في فرض الخمس، باب ومن الدليل على أن الخمس للإمام (٣١٤٠) عن جبير بن مطعم، الَّذي فيه أن إعطاء النبي - ﷺ - لبني هاشم وبني المطلب دون إخوانهم من بني عبد شمس ونوفل؛ لكون بني هاشم وبني المطلب شيئًا واحدًا.\nفأما دخول أزواجه ﵅ في آله - ﷺ -، فيدل لذلك هذِه الآية التي نحن بصددها، وكذلك ما روي عن ابن عباس، وعكرمة وغيرهما. قال ابن تيمية ﵀: وزوجاتُه - ﷺ - داخلاتٌ تحت لفظ \"الآل\"؛ لقوله - ﷺ -: \"إن الصدقة لا تحل لمحمد ولا لآل محمد\" ويدل لذلك أنهن يعطين من الخمس، وأيضا ما رواه ابن أبي شيبة في \"المصنف\" ٣/ ٢١٤ بإسناد صحيح عن ابن أبي مليكة: أن خالد بن سعيد بعث إلى عائشة ببقرة من الصدقة فردتها، وقالت: إنا آل محمد - ﷺ - لا تحل لنا الصدقة. =","vol":"21","page":439},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال ابن القيم ﵀: وإنما دخل الأزواج في الآل وخصوصا أزواج النبي - ﷺ - تشبيها لذلك بالنسب؛ لأن اتصالهن بالنبي - ﷺ - غير مرتفع، وهن محرمات على غيره في حياته وبعد مماته، وهن زوجاته في الدنيا والآخرة، فالسبب الَّذي لهن بالنبي - ﷺ - قائمٌ مقام النسب، وقد نص النبي - ﷺ - على الصلاة عليهن، ولهذا كان القول الصحيح -وهو منصوص الإمام أحمد ﵀- أن الصدقة تحرم عليهن؛ لأنها أوساخ الناس، وقد صان الله سبحانه ذلك الجناب الرفيع، وآله من كل أوساخ بني آدم. ويا لله العجب! كيف يدخل أزواجه في قوله - ﷺ -: \"اللهم اجعل رزق آل محمد قوتًا\" وقوله في الأضحية: \"اللهم هذا عن محمد وآل محمد\".\nوفي قول عائشة ﵂: ما شبع آل رسول الله - ﷺ - من خبز بر، وفي قول المصلي: اللهم صل على محمد وعلى آل محمد، ولا يدخلن في قوله: \"إن الصدقة لا تحل لمحمد ولا لآل محمد\"، مع كونها من أوساخ الناس، فأزواج رسول الله - ﷺ - أولى بالصيانة عنها والبعد منها؟ ! فإن قيل: لو كانت الصدقة حراما عليهن لحرمت على مواليهن، كما أنها لما حرمت على بني هاشم حرمت على مواليهم، وقد ثبت في الصحيح أن بريرة تصدق عليها بلحم فأكلته، ولم يحرمه النبي - ﷺ -، وهي مولاة لعائشة ﵂. قيل: هذا هو شبهة من أباحها لأزواج النبي - ﷺ -. وجواب هذِه الشبهة أن تحريم الصدقة على أزواج النبي - ﷺ - ليس بطريقة الأصالة، وإنما هو تبع لتحريمها عليه - ﷺ -، وإلا فالصدقة حلال لهن قبل اتصالهن به، فهن فرع في هذا التحريم، والتحريم على المولى فرع التحريم على سيده، فلما كان التحريم على بني هاشم أصلا استتبع ذلك مواليهم، ولما كان التحريم على أزواج النبي - ﷺ - تبعا لم يقو ذلك على استتباع مواليهن؛ لأنه فرع عن فرع. قالوا: وقد قال الله تعالى: ﴿يَانِسَاءَ النَّبِيِّ مَنْ يَأْتِ مِنْكُنَّ بِفَاحِشَةٍ مُبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ﴾ وساق الآيات إلى قوله تعالى ﴿وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ﴾، ثم قال: فدخلن في أهل البيت؛ لأن هذا الخطاب كله في سياق ذكرهن، فلا يجوز إخراجهن من شيء منه، والله أعلم. انظر: \"جمهرة أنساب العرب\" لابن حزم (ص ١٤ - ١٥)، \"التبيين في أنساب =","vol":"21","page":440},{"text":"<span data-type=\"title\" id=toc-3962>٣٤ </span>- ﴿وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ﴾\nيعني: القرآن ﴿وَالْحِكْمَةِ﴾ يعني: السنة، عن قتادة (١)، وقال مقاتل: يعني: أحكام القرآن ومواعظه ﴿إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا﴾ (٢).\n\n<span data-type=\"title\" id=toc-3963>٣٥ </span>- ﴿إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ﴾ (٣) الآية. .\n_________\n= القرشيِّين\" لابن قدامة (ص ٧٦). \"منهاج السنة\" لابن تيمية ٤/ ٢٣ - ٢٤ \"فتح الباري\" لابن حجر ٧/ ٧٨ - ٧٩، \"فضلُ أهل البيت وحقوقُهم\" لابن تيمية (ص ٢٠ - ٢١). \"جلاء الأفهام\" لابن القيم (ص: ٣٣١ - ٣٣٣).\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٩ عن قتادة.\n(٢) قال الطبري: واذكرن نعمة الله عليكن بأن جعلكن في بيوت تتلى فيها آيات الله والحكمة، فاشكرن الله تعالى على ذلك واحمدنه، ﴿إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا﴾ أي: ذا لطف بكن إذ جعلكن في البيوت التي تتلى فيها آيات الله والحكمة، (خيبرًا) بكن إذ اختاركن لرسوله، قال قتادة: يمتن عليهن. \"جامع البيان\" ٢٢/ ٨.\nفائدة: قال ابن العربي في \"أحكام القرآن\" ٣/ ٥٧٢: أمر الله أزواج رسوله بأن يخبرن بما أنزل الله من القرآن في بيوتهن، وما يرين من أفعال النبي - ﷺ - أقواله فيهن، حتَّى يبلغ ذلك إلى الناس، فيعملوا بما فيه، ويقتدوا به.\nوهذا يدل على جواز قبول خبر الواحد من الرجال والنساء في الدين.\n(٣) فائدة: بدأ الله تعالى في هذِه الآية بذكر الإسلام الَّذي يعم الإيمان وعمل الجوارح، ثم ذكر الإيمان تخصيصًا له، وتنبيهًا على أنَّه أعظم الإسلام ودعامته، وهذا دليل على أن الإيمان غير الإسلام، وهو أخص منه لقوله تعالى: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ﴾ وفي الصحيحين: \"لا يزني الزاني حين يزني وهو مؤمن\" فيسلبه الإيمان ولا يلزم من ذلك كفره بإجماع المسلمين، فدل على أنَّه أخص منه. ثم إنه ﷾ بدأ بالمسلمين، ثم عطف عليهم المسلمات تشريفًا لهن بالذكر، وهكذا فيما بعد، وإن كن =","vol":"21","page":441},{"text":"وذلك أن أزواج النبي - ﷺ - قلن: يا رسول الله، ذكر الله ﷿ الرجال في القرآن، ولم يذكر النساء بخير، فما فينا خير نذكر به؟، إنا نخاف أن لا تقبل منا طاعة، فأنزل الله تعالى هذِه الآية (١).\nوقال مقاتل: قالت أم سلمة بنت أمية، وأنيسة بنت كعب الأنصاري للنبي -ﷺ-: ما بال ربنا يذكر الرجال ولم يذكر النساء في شيء من كتابه، نخشى أن لا يكون فيهن خير، ولا لله فيهن حاجة. فنزلت هذِه الآية (٢).\nوروى عثمان بن حكيم، عن عبد الرحمن بن شيبة قال: سمعت أم سلمة زوج النبي - ﷺ - تقول: قلت للنبي م - ﷺ -: ما لنا لا نذكر في القرآن كما يذكر الرجال؟ قالت: فلم يرعني (٣) ذات يوم ظهرًا إلا نداؤه على\n_________\n= داخلات في لفظ المسلمين والمؤمنين ونحو ذلك، والتذكير إنما هو لتغليب الذكور على الإناث، كما ورد في جميع آيات الكتاب العزيز. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٦٣.\n(١) ذكره الهيثمي في \"مجمع الزوائد\" ٧/ ٩١ (١١٢٧٣) بلفظ قريب منه، عن ابن عباس. وقال أيضًا: رواه الطبراني، وفيه: قابوس، وهو ضعيف، وقد وثق، وبقية رجاله ثقات.\nوانظر: \"جامع البيان\" للطبري ٢٢/ ١٠.\n(٢) رواه الترمذي في التفسير، باب ومن سورة الأحزاب (٣٢١١)، وقال: هذا حديث حسن غريب، وإنما يعرف هذا الحديث من هذا الوجه. قال الألباني: صحيح الإسناد.\n(٣) أي: لم أشعُر، كأنه فاجأها بغتة من غير موعد ولا معرفة، فراعها ذلك وأفزعها. والروع: الفزع، والروع (بالضم) القلب والعقل، يقال: وقع في روعي، أي: في خلدي وبالي، وراعه، أي: أفزعه ففزع، وراعه الشيء: أعجبه. =","vol":"21","page":442},{"text":"المنبر وأنا أسرح رأسي، فلففت شعري، ثم خرجت إلى حجرة من حجر بيتي، فجعلت سمعي عند الجريدة (١) فإذا هو يقول على المنبر: \"يا أيها الناس إن الله ﷿ يقول في كتابه: ﴿إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ﴾ إلى قوله: ﴿أَجْرًا عَظِيمًا﴾ \" (٢).\nوقال مقاتل بن حيان: بلغني أن أسماء بنت عميس رجعت من الحبشة مع زوجها جعفر بن أبي طالب فدخلت على نساء رسول الله - ﷺ - فقالت: هل نزل فينا شيء من القرآن؟ قلن: لا. فأتت رسول الله - ﷺ - فقالت: يا رسول الله إن النساء لفي خيبة وخسار، قال رسول الله - ﷺ -: \"ومم ذلك؟ \" قالت: لأنهن لا يذكرن بخير كما يذكر الرجال. فأنزل الله تعالى: ﴿إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا﴾ الآية.\n_________\n= انظر: \"النهاية في غريب الحديث والأثر\" ٢/ ٢٧٧ (روع). \"مختار الصحاح\" للرازي (ص ١١٠ - ١١١) (روع).\n(١) الجريدة: السَّعَفَة، وجَمْعُها جَرِيدٌ. والمراد: الباب، وكان مصنوعا من جريد النخل. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٥٦ - ٢٥٧.\n(٢) رواه أحمد ٦/ ٣٠١ (٢٦٥٧٥)، ٦/ ٣٠٥ (٢٦٦٠٣ - ٢٦٦٥٤)، قال المحقق: إسنادهما صحيح. والترمذي في التفسير (٣٠٢٢)، وقال: هذا مرسل، وقد رواه بعضهم عن ابن أبي نجيح، عن مجاهد مرسل: أن أم سلمة قالت. . الحديث. وقال الألباني: صحيح الإسناد.\nورواه الطبري في \"جامع البيان\" ٢٢/ ١٠. =","vol":"21","page":443},{"text":"[٢٢٧٦] أخبرنا ابن فنجويه (١)، قال: أخبرنا ابن شنبة (٢)، قال: أخبرنا الفريابي (٣)، قال: أخبرنا إبراهيم بن سعيد (٤)، قال: أخبرنا عبيد الله (٥)، قال: أخبرنا شيبان (٦)، عن الأعمش (٧)، عن علي بن الأقمر (٨)، عن أبي مسلم (٩)، عن أبي سعيد الخدري، وأبي هريرة قال: قال رسول الله -ﷺ-: \"من استيقظ من الليل، وأيقظ امرأته فصليا جميعًا ركعتين كتبا من الذاكرين الله كثيرًا والذاكرات\" (١٠).\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) عبيد الله بن محمد بن شنبة لم يذكر بجرح أو تعديل.\n(٣) جعفر بن محمد بن الحسن بن المستفاض إمام حافظ ثبت.\n(٤) الجوهري؛ ثقة حافظ تكلم فيه بلا حجة.\n(٥) عبيد الله بن موسى بن أبي المختار، ثقة كان يتشيع.\n(٦) شيبان بن عبد الرحمن التميمي، ثقة صاحب كتاب.\n(٧) سليمان بن مهران الأسدي. ثقة حافظ، لكنه مدلس.\n(٨) قيل: إنه كلثوم بن الأقمر، ثقة.\n(٩) الأغر المدني، ثقة.\n(١٠) [٢٢٧٦] الحكم على الإسناد:\nرجاله ثقات، سوى ابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nالحديث رواه أبو داود بسند صحيح في الصلاة، باب قيام الليل (١٣٠٨ - ١٣٠٩)، وابن ماجة كتاب الصلاة، باب ما جاء فيمن أيقظ أهله من الليل (١٣٣٥).\nفائدة: يؤخذ من هذا الحديث أن الإنسان إذا كان له أهل، وقام من الليل يستحب له أن يوقظ أهله لقيام الليل، وليس بلازم إلا إذا كانوا يرغبون، ولكن لا تنسهم من آخر الليل، فقد كان النبي - ﷺ - يصلي من الليل، فإذا لم يبق إلا الوتر أيقظ =","vol":"21","page":444},{"text":"[٢٢٧٧] وأخبرنا عبد الله بن حامد الوزان (١)، قال: أخبرنا أحمد ابن محمد بن شاذان (٢)، قال: أخبرنا جيعويه بن محمد (٣)، قال: أخبرنا صالح بن محمد (٤) قال: أخبرنا سليمان بن عمرو (٥)، عن\n_________\n= عائشة - ﵄ - فأوترت. انظر: \"شرح رياض الصالحين\" لابن عثيمين ٣/ ٢٦٩.\nقال المناوي: (إذا استيقظ الرجل من الليل) أي: انتبه من نومه من الليل، أو في الليل، أو ليلًا، فمن تبعيضية، أو بمعنى في. قال الولي العراقي: ويحتمل أنها لابتداء الغاية من غير تقدير، وهذا معنى التهجد عرفًا، فإنه صلاة تطوع بعد نوم (وأيقظ أهله) حليلته، وزعم أنَّه شامل للأبوين والولد والأقارب، وهذا لا يلائم قوله (وصليا) بألف التثنية، وفي رواية فقاما وصليا (ركعتين) فأكثر ولفظ رواية أبي داود وابن ماجة فصليا أو صلى ركعتين جميعًا، قال الطيبي: وقوله (جميعًا) حال مؤكدة من فاعل فصليا على التثنية لا الإفراد، لأنه ترديد من الراوي والتقدير: فصليا له ركعتين جميعًا (كتبا) أي: أمر الله الملائكة بكتابتهما (من الذاكرين الله كثيرًا والذاكرات) الذين أثنى الله تعالى عليهم في القرآن، ووعدهم بالغفران، أي: يلحقان بهم ويبعثان يوم القيامة معهم، ويعطيهما ما وعدوا به، و(من) تبعيضية فيفيد أن الذاكرين أصناف، وهذا من تفسير الكتاب بالسنة، فإنه بيان لقوله تعالى (والذاكرين الله كثيرًا)، قال الزمخشري: الذاكرون الله من لا يكاد يخلو بلسانه، أو بقلبه، أو بهما عن الذكر والقراءة. قال الولي العراقي: وقراءة القرآن، والاشتغال بالعلم الشرعي من الذكر. والمعنى: والذاكرين الله كثيرًا والذاكرات فحذف لدلالة الظاهر عليه. \"فيض القدير\" ١/ ٣٥٧ - ٣٥٨ (٤٣٤).\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) الترمذي، متهم ساقط.\n(٥) ابن عبد الله بن وهب أبو داود كذاب.","vol":"21","page":445},{"text":"حنظلة التميمي (١)، عن الضحاك بن مزاحم (٢)، عن ابن عباس (٣) قال: جاء إسرافيل (٤) إلى النبي - ﷺ - فقال: \"قل يا محمد: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، ولا حول ولا قوة إلا بالله عدد ما علم، وزنة (٥) ما علم، وملء ما علم، من قالها كتبت له ست خصال: كلتب من الذاكرين الله كثيرًا، وكان أفضل ممن ذكره الليل والنهار، وكان له غرس في الجنّة، وتحاتت (٦) عنه ذنوبه كلما يتحات ورق الشجر اليابسة، وينظر الله ﷿ إليه، ومن نظر الله ﷿\n_________\n(١) لم يتبين لي من هو.\n(٢) صدوق كثير الإرسال.\n(٣) الصحابي المشهور.\n(٤) إسرافيل: هو ملك من الملائكة، موكل بالنفخ في الصور، وعند مسلم كتاب صلاة المسافرين باب (٧٧٠): كان رسول الله - ﷺ - إذا قام من الليل يقول: \"اللهم رب جبرائيل وميكائيل وإسرافيل، فاطر السماوات والأرض، عالم الغيب والشهادة، أنت تحكم بين عبادك فيما كانوا فيه يختلفون، اهدني لما اختلف فيه من الحق بإذنك إنك تهدي من تشاء إلى صراط مستقيم\".\n(٥) أي: بوزن ما علم، كما في حديث \"سبحان الله عدد خلقه وزنة عرشه\" أي: بوزن عرشه في عظم قدره. وأصل الكلمة الواو، والهاء فيها عوض من الواو المحذوفة من أولها، تقول: وزن يزن وزنا وزنة، كوعد يعد عدة.\nانظر: \"النهاية في غريب الحديث والأثر\" ٢/ ٣١٦ (وزن).\n(٦) تحاتت: أي: تساقطت، والمراد الذنوب، والحتّ: حتُّك الورق من الغصن، والمني من النَّوب، قال الأزهري: الحت: الفرك والحك والقشر. والمراد تساقط الذنوب كما يتساقط ورق الشجر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٣٧ (حت). \"مختار الصحاح\" للرازي (ص ٥٢)، (حتت).","vol":"21","page":446},{"text":"إليه لم يعذبه\" (١).\nوقال مجاهد: لم يكن العبد من الذاكرين الله كثيرًا حتَّى يذكر الله قائما وقاعدا ومضطجعا (٢).\nوقال عطاء بن أبي رباح: من فوّض أمره إلى الله فهو داخل في قوله: ﴿إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ﴾، ومن أقر بأن الله ربه، وأن محمدًا رسوله، ولم يخالف قلبه لسانه فهو داخل في قوله: ﴿وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾، ومن أطاع الله في الفرض والرسول في السنة فهو داخل\n_________\n(١) [٢٢٧٧] الحكم على الإسناد:\nضعيف جدًّا؛ فيه سليمان بن عمرو كذاب، والترمذي متهم ساقط وفيه من لم أجده.\nالتخريج:\nلم أعثر عليه بهذا اللفظ، وإنما يشهد لبعض أجزاء منه ما رواه الدارمي في \"سننه\" ١/ ١٩٧، عبد الرزاق في \"المصنف\" ٥/ ١٣٥. والطبراني في \"المعجم الكبير\" ٦/ ٢٥٧.\nويشهد لذلك ما رواه ابن مسعود قال: قال رسول الله - ﷺ -: \"لقيت إبراهيم ليلة أسري بي، فقال: يا محمد أقرئ أمتك مني السلام، وأخبرهم أن الجنّة طيبة التربة، عذبة الماء، وأنها قيعان، وأن غراسها: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر\" رواه الترمذي كتاب الدعوات، (٣٤٦٢) وقال: حديث حسن غريب من هذا الوجه من حديث ابن مسعود.\n(٢) كما في البخاري في تقصير الصلاة، باب إذا لم يطق قاعدًا صلى على جنب (١١١٧)، عن عمران بن حصين أن رسول الله - ﷺ - قال: \"صل قائمًا فإن لم تستطع فقاعدًا، فإن لم تستطع فعلى جنبك\" مصداقًا لقوله تعالى: ﴿الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ﴾ [آل عمران: ١٩١] وقيل: الذاكر في أدبار الصلوات، وغدوًّا وعشيًّا وفي المضاجع، وعند الانتباه من النوم.","vol":"21","page":447},{"text":"في قوله: ﴿وَالْقَانِتِينَ وَالْقَانِتَاتِ﴾ (١)، ومن صام قوله عن الكذب (٢) فهو داخل في قوله تعالى: ﴿وَالصَّادِقِينَ وَالصَّادِقَاتِ﴾، ومن صلى فلم يعرف من عن يمينه ويساره فهو داخل في قوله: ﴿وَالْخَاشِعِينَ وَالْخَاشِعَاتِ﴾، ومن صبر على الطاعة، وعن المعصية، وعلى الرزية فهو داخل في قوله تعالى: ﴿وَالصَّابِرِينَ وَالصَّابِرَاتِ﴾، ومن تصدق في كل أسبوع بدرهم (٣) فهو داخل في قوله تعالى: ﴿وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ﴾، ومن صام في كل شهر أيام البيض الثالث عشر والرابع عشر والخامس عشر\n_________\n(١) القنوت: هو الطاعة في سكون، قال تعالى: ﴿أمَّن هو قانت آناء الليل ساجدا وقائما يحذر الآخرة ويرجو رحمة ربه﴾، وقال تعالى: ﴿وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ كُلٌّ لَهُ قَانِتُونَ (٢٦)﴾ فالإسلام بعده مرتبة يرتقي إليها وهو الإيمان، ثم القنوت ناشئ عنهما.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٦٣.\n(٢) وقيل: الصادق: معناه من صدق فيما عوهد عليه أن يفي به، والصدق خصلة محمودة، ولهذا كان بعض الصحابة - ﵃ - لم تجرب عليهم كذبة لا في الجاهلية ولا في الإسلام.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٨٥.\n(٣) فائدة: لا أدري ما هو دليله على تحديد الدرهم، وتحديد المدة بكل أسبوع؟ ! وليعلم أن الصدقة هي الإحسان إلى الناس الذين لا كسب لهم ولا كاسب، فتعطي فضل مالك طاعة لله، وإحسانًا إلى خلقه كما قال - ﷺ -: \"والصدقة تطفئ غضب الرب\" ويدخل في الصدقة: التسبيح، والتكبير، والأمر بالمعروف، والنهي عن المنكر، وكف الأذى وغيره، مصداقًا لقوله - ﷺ -: \"كل تسبيحة صدقة، وكل تكبيرة صدقة وكل تهليلة صدقة، وأمر بالمعروف صدقة، ونهي عن المنكر صدقة. .\" رواه مسلم في: صلاة المسافرين، باب استحباب صلاة الضحى (٧٢٠).","vol":"21","page":448},{"text":"فهو داخل في قوله: ﴿وَالصَّائِمِينَ وَالصَّائِمَاتِ﴾، ومن حفظ فرجه عما لا يحل له فهو داخل في قوله: ﴿وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ﴾، ومن صلى الصلوات الخمس لحقوقها فهو داخل في قوله تعالى: ﴿وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا﴾.\n\n<span data-type=\"title\" id=toc-3964>٣٦ </span>- ﴿وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ﴾ الآية\nنزلت في زينب بنت جحش بن رئاب بن النعمان بن صبرة بن مرة ابن غانم بن دودان الأسدية، وأخيها عبد الله بن جحش.\nوكانت زينب بنت أميمة بنت عبد المطلب عمة النبي - ﷺ -، فخطبها رسول الله - ﷺ - على مولاه زيد بن حارثة، وكان رسول الله - ﷺ - اشترى زيدًا في الجاهلية من عكاظ (١)، وكان من سبي الجاهلية فأعتقه وتبناه، فكان زيد غريبًا في الجاهلية مولى في الإسلام، فلما خطب رسول الله - ﷺ - زينب في الجاهلية رضيت وظنت أنَّه يخطبها على نفسه، فلما علمت أنَّه يخطبها على زيد أبت وأنكرت، وقالت: أنا أفخر نساء قريش، وابنة عمتك، فلم أكن لأفعل يا رسول الله، ولا أرضاه لنفسي، وكذلك قال أخوها عبد الله (٢)، وكانت زينب بيضاء جميلة، وكانت فيها حدة، فأنزل الله تعالى: ﴿وَمَا كَانَ لِمُؤْمِنٍ﴾ عبد الله\n_________\n(١) عكاظ: اسم سوق للعرب بناحية مكة، كانوا يجتمعون بها في كل سنة فيقيمون شهرا ويتتابعون ويتناشدون الأشعار ويتفاخرون، فلما جاء الإسلام هدم ذلك. انظر: \"مختار الصحاح\" للرازي (ص ١٨٨)، \"لسان العرب\" لا بن منظور ٧/ ٤٤٧ - ٤٤٨ (عكظ).\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١١ عن ابن عباس، ومجاهد، وقتادة.","vol":"21","page":449},{"text":"ابن جحش ﴿وَلَا مُؤْمِنَةٍ﴾ أخته زينب (١). ﴿إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ﴾ قرأ أهل الكوفة وأيوب (٢)، واختاره أبو عبيد قال: فرق بين التأنيث والفعل، وكذلك روى هشام، وقرأ الباقون بالتاء.\n﴿الْخِيَرَةُ﴾ (٣) وهي الاختيار، وقراءة العامة (الخِيَرة) بكسر الخاء، وفتح الياء، وقرأ ابن السميفع بسكون الياء وهما لغتان.\n_________\n(١) انظر: \"مجمع الزوائد\" ٧/ ١١٢٧٥ عن قتادة، وقال الهيثمي: رواه الطبراني من طرق بعض رجالها رجال الصحيح.\nفائدة: وهذا نص على أنَّه لا تعتبر الكفاءة في الأحساب، وإنما تعتبر في الأديان، خلافًا لمالك والشافعي والمغيرة وسحنون، وذلك أن الموالي تزوجت في قريش، وتزوج زيد بزينب، وتزوج المقداد بن الأسود ضباعة بنت الزبير، وزوج أبو حذيفة سالما من هند بنت الوليد بن عتبة بن ربيعة، وهو مولى لامرأة من الأنصار. وفي \"الصحيح\" وغيره عن أبي هريرة، واللفظ للبخاري، قال النبي - ﷺ -: \"تنكح المرأة لأربع، لمالها، ولدينها، ولحسبها، وجمالها، فعليك بذات الدين تربت يداك\". وفيه قال سهل: مر رجل على رسول الله - ﷺ - فقال: \"ما تقولون في هذا؟ \" فقالوا: هذا حري إن خطب أن ينكح، وإن شفع أن يشفع، وإن قال أن يسمع. قال: ثم سكت، فمر رجل من فقراء المساكين، فقال: \"ما تقولون في هذا؟ \" قالوا: حري إن خطب ألا ينكح، وإن قال لا يسمع، وإن شفع لا يشفع. فقال رسول الله - ﷺ -: \"هذا خير من ملء الأرض مثل هذا\". انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٨٧.\n(٢) وردت هكذا في المخطوط، والأولى أن يثبت هنا كلمة: (بالياء).\n(٣) وهذِه الآية عامة في جميع الأمور، وذلك أنَّه إذا حكم الله ورسوله بشيء فليس لأحد مخالفته، ولا اختيار لأحد هنا، ولا رأي ولا قول، كما قال تعالى: ﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا (٦٥)﴾ [النساء: ٦٥] وفي الحديث: \"والذي نفسي بيده لا يؤمن أحدكم حتَّى يكون هواه تبعًا لما جئت به\" حسن صحيح. البغوي في =","vol":"21","page":450},{"text":"﴿مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِينًا﴾ فلما نزلت هذِه الآية قالت: رضيت يا رسول الله، وجعلت أمرها بيد الله ورسوله - ﷺ -، وكذلك أخوها، فأنكحها رسول الله -ﷺ- زيدًا فدخل بها زيد، وساق إليها رسول الله - ﷺ - عشرة دنانير وستين درهما، وخمارًا وملحفة ودرعًا وإزارًا (١)، وخمسين مدًّا من طعام، وثلاثين صاعًا من تمر.\nوقال ابن زيد: نزلت هذِه الآية في أم كلثوم بنت عقبة بن أبي معيط، وكانت أول من هاجر من النساء، فوهبت نفسها للنبي - ﷺ - فقال: قد قبلت، فزوجها زيد بن حارثة فسخطت هي وأخوها،\n_________\n= \"شرح السنة\" (١٠٤) ولهذا شدد في خلاف ذلك فقال: ﴿وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُبِينًا﴾ كقوله ﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ﴾، قال أحمد: الفتنة هي الشرك، لعله إذا ردَّ بعض قوله -أي: النبي - ﷺ - أن يقع في قلبه شيء من الزيغ فيهلك. وسأل طاوس ابن عباس عن ركعتين بعد العصر فنهاه ثم قرأ ﴿وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا﴾ الآية. وهذا أدل دليل على ما ذهب إليه الجمهور من فقهائنا، وفقهاء أصحاب الشافعي وبعض الأصوليين من أن صيغة أفعل للوجوب في أصل وصفها، لأن الله ﵎ نفى خيرة المكلف عند سماع أمره وأمر رسوله - ﷺ -، ثم أطلق على من بقيت له خيرة عند صدور الأمر اسم المعصية، ثم علق على المعصية بذلك الضلال، فلزم حمل الأمر على الوجوب، والله أعلم.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٧٠، و\"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٨٨.\n(١) الخمار: ما تغطي به المرأة رأسها، والملحفة: الجلباب، ودرْع المرأة: قميصها. والدراعة، والمدرع واحد. وأدرعها إذا لبسها، والإزار الرداء المعروف. انظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٨١ - ٢٨٣ (جلب)، (أزر)، ٢/ ٤٤ - ٤٥ (خمر)، (درع).","vol":"21","page":451},{"text":"قالا: إنما أردنا رسول الله - ﷺ - فزوجنا عبده، فأنزل الله لعالى هذِه الآية (١).\n\n<span data-type=\"title\" id=toc-3965>٣٧ </span>- ﴿وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ﴾ الآية\nوذلك أن زينب مكثت عند زيد حينًا، ثم إن رسول الله - ﷺ - أتى زيدًا ذات يوم لحاجة فأبصرها قائمة في درع وخمار فأعجبته، وكأنها وقعت في نفسه، فقال: \"سبحان الله مقلب القلوب\" (٢)، وانصرف، فلما جاء زيد ذكرت له ذلك ففطن زيد وكرهت إليه في الوقت، فألقى في نفس زيد كراهتها فأراد فراقها فأتى رسول الله - ﷺ - فقال: إني أريد أن أفارق صاحبتي، قال: \"ما لك أرابك منها شيء؟ \"، قال: لا والله يا\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٢ عن ابن زيد.\n(٢) وقد كان النبي -ﷺ- يُكثر أن يقول في دعائه: \"يا مقلب القلوب، ثبت قلبي على دينك\" فقيل له: يا نبي الله، آمنا بك وبما جئت به فهل تخاف علينا؟ فقال: \"نعم، إن القلوب بين إصبعين من أصابع الرحمن ﷿ يقلبها كيف يشاء\" أخرجه أحمد في \"المسند\" ٣/ ١١٢ (١٢١٠٧)، والترمذي كتاب القدر، باب إن القلوب بين أصبعي الرحمن (٢١٤٠) من حديث أنس.\nقال النووي: فهو ﷾ متصرف في قلوب عباده وغيرها كيف شاء، لا يمتنع عليه مها شيء ولا يفوته ما أراد \"شرح صحيح مسلم\" للنووي ١٦/ ٢٠٤.\nقال الراغب الأصفهاني: تقليب الشيء: تغييره من حال إلى حال، والتقليب: التصرف، وتقليب الله القلوب والبصائر: صرفها من رأي إلى رأي. انظر: \"مفردات ألفاظ القرآن\" (ص ٦٨٢).\nقال الحافظ ابن حجر: المراد بتقليب القلوب: تقليب أعراضها، وأحوالها، لا تقليب ذات القلب. انظر \"فتح الباري\" ١١/ ٥٢٧.","vol":"21","page":452},{"text":"رسول الله، ما رأيت منها إلا خيرًا (١)، ولكنها تتعظم عليّ بشرفها وتؤذيني بلسانها، فقال له النبي -ﷺ-: \"أمسك عليك زوجك واتق الله\" (٢).\nثم إن زيدًا طلقها بعد ذلك، فلما انقضت عدتها قال رسول الله - ﷺ - لزيد: \"ما أجد أحدًا أوثق في نفسي منك ائت زينب فاخطبها عليَّ\" (٣).\nقال زيد: فانطلقت فإذا هي تخمر عجينتها، فلما رأيتها عظمت في صدري حتَّى ما أستطيع أن انظر إليها حين علمت أن رسول الله - ﷺ - ذكرها، فوليتها ظهري (٤) وقلت: يا زينب أبشري إن رسول الله - ﷺ - يخطبك، ففرحت بذلك وقالت: ما أنا بصانعة شيئًا حتَّى أؤامر (٥) ربي.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٣ عن الحسن.\n(٢) نقل عدد من المحققين من أهل العلم بطلان هذا الخبر ولا يخفى ما فيه من الطعن في عصمة النبي - ﷺ -. انظر \"فتح الباري\" لابن حجر ٨/ ٥٢٤، \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٧١.\n(٣) فيه دليل على أنَّه لا بأس أن يبعث الرجل لخطبة المرأة له من كان زوجها إذا علم أنَّه لا يكره ذلك.\nانظر: \"شرح صحيح مسلم\" للنووي ٩/ ٢٢٧.\n(٤) معناه: أنَّه هابها واستجلها من أجل إرادة النبي - ﷺ - تزوجها، فعاملها معاملة مَنْ تزوجها النبي - ﷺ - في الإعظام والإجلال والمهابة، وكأنه جاء يخطبها وهو ينظر إليها -على ما كان من عاداتهم وهذا قبل نزول الحجاب- فلما غلب عليه الإجلال تأخر، وخطبها وظهره إليها لئلا يسبقه النظر إليها. انظر: \"شرح صحيح مسلم\" للنووي ٩/ ٢٢٨.\n(٥) أؤآمر: أي أشاور وأستخير قبل مواقعة الأمر. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٦٥ - ٦٧ باب (أمر).","vol":"21","page":453},{"text":"فقامت إلى مسجدها (١)، ونزل القرآن ﴿زَوَّجْنَاكَهَا﴾ فتزوجها رسول الله -ﷺ- ودخل بها، وما أولم على امرأة من نسائه ما أولم عليها، ذبح شاة وأطعم الناس الخبز واللحم حتَّى امتد النهار (٢).\nفذلك قوله ﷿: ﴿وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ﴾ بالإسلام. ﴿وَأَنْعَمْتَ عَلَيْهِ﴾ بالإعتاق، وهو زيد بن حارثة ﴿أَمْسِكْ عَلَيْكَ زَوْجَكَ﴾ (٣) يعني:\n_________\n(١) أي: موضع صلاتها من بيتها، وفيه استحباب صلاة الاستخارة لمن يهم بأمر، سواء كان ذلك الأمر ظاهر الخير أم لا، ولعلها استخارت لخوفها من تقصير في حقه -ﷺ-. انظر: \"شرح صحيح مسلم\" للنووي ٩/ ٢٢٨. وهي ﵂ لما وكلت أمرها إلى الله وصح تفويضها إليه تولى الله إنكاحها، ولذلك قال: ﴿فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا﴾.\n(٢) رواه النسائي كتاب النِّكَاح باب صلاة المرأة واستخارتها ربها ٦/ ٧٩، وأحمد ٣/ ١٤٩ - ١٥٠ (١٢٥١١) قال الأرناؤوط: إسناده ضعيف، وفي متنه غرابة، مؤمل بن إسماعيل سيئ الحفظ، وقد رواه جماعة من الثقات عن حماد بن زيد دون قوله فرأى رسول الله - ﷺ - امرأته زينب وكأنه دخله! ضمن حديث طويل عن أنس، أحمد ٣/ ١٩٥ - ١٩٦ (١٣٥٢٥) صحيح على شرط مسلم، قال: الما انقضت عدة زينب قال رسول الله - ﷺ - لزيد: اذهب فاذكرها علي، قال: فانطلق حتَّى أتاها وهي تخمر عجينها، قال: فلما رأيتها عظمت في صدري، حتَّى ما أستطيع أن أنظر إليها وإسناده صحيح.\n(٣) فائدة: فإن قيل: فلأي معنى قال له النبي - ﷺ -: \"أمسك عليك زوجك\" وقد أخبره الله أنها زوجته لا زوج زيد؟ قلنا: هذا لا يلزم؛ ولكن لطيب نفوسكم نفسر ما خطر من الإشكال فيه: أنَّه أراد أن يختبر منه ما لم يعلمه الله به من رغبته فيها أو رغبته عنها، فأبدى له زيد من النفرة عنها والكراهية فيها ما لم يكن علمه منه في أمرها. فإن قيل: فكيف يأمره بالتمسك بها، وقد علم أن الفراق لا بد منه، وهذا تناقض؟ قلنا: بل هو صحيح للمقاصد الصحيحة لإقامة الحجة، ومعرفة العاقبة، ألا ترى أن الله يأمر العبد بالإيمان، وقد علم أنَّه لا يؤمن، فليس في مخالفة =","vol":"21","page":454},{"text":"زينب بنت جحش، وكانت ابنة عمة النبي -ﷺ- ﴿وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ﴾ أن لو فارقها تزوجتها (١).\nقال ابن عباس: حبها. قال قتادة: ودَّ أنَّه طلقها.\n﴿وَتَخْشَى النَّاسَ﴾ (٢) قال ابن عباس والحسن: تستحيهم.\n_________\n= متعلق الأمر لمتعلق العلم ما يمنع من الأمر به عقلا وحكما، وهذا من نفيس العلم؛ فتيقنوه وتقبلوه.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٩١.\n(١) ذكره الهيثمي في \"مجمع الزوائد\" ٧/ ١١٢٧٤ عن قتادة، وقال: رواه الطبراني من طرق رجال بعضها رجال الصحيح.\n(٢) قال ابن حجر ﵀: والحاصل أن الَّذي كان يخفيه هو إخبار الله إياه أنها ستصير زوجته، والذي كان يحمله على إخفاء ذلك خشية قول الناس: تزوج امرأة ابنه، وأراد الله إبطال ما كان الجاهلية عليه من أحكام التبني بأمر لا أبلغ في الإبطال منه، وهو تزوج امرأة الَّذي يدعى ابنا له، ووقوع ذلك من إمام المسلمين ليكون أدعى لقبولهم، وإنما التخبط وقع في تأويل متعلق الخشية. انظر: \"فتح الباري\" ٨/ ٥٢٤.\nيشير بذلك على الأقوال الباطلة، والشبهات التي أوردها بعض المفسرين، وتعلق بها أعداء الإسلام والمنافقون، وزعموا أن النبي - ﷺ - إنما هوى امرأة زيد، وربما أطلق بعض المجان لفظ عشق، وهذا إنما يصدر عن جاهل بعصمة النبي - ﷺ - عن مثل هذا، أو مستخف بحرمته، والمقصود بقوله: ﴿وَتَخْشَى النَّاسَ﴾ إنما هو إرجاف المنافقين بأنه نهى عن تزويج نساء الأبناء، وتزوج بزوجة ابنه، قال ابن النحاس: قال بعض العلماء: ليس هذا من النبي - ﷺ - خطيئة، ألا ترى أنَّه لم يؤمر بالتوبة ولا بالاستغفار منه، وقد يكون الشيء ليس بخطيئة إلا أن غيره أحسن منه، وأخفى ذلك في نفسه خشية أن يفتن الناس. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٩١.","vol":"21","page":455},{"text":"وقيل: وتخاف لائمة الناس أن يقولوا أمر رجلًا بطلاق امرأته ثم نكحها حين طلقها.\n﴿وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ﴾ قال عمر وابن مسعود وعائشة والحسن: ما نزلت على رسول الله - ﷺ - آية هي أشد عليه من هذِه الآية.\n[٢٢٧٨] وأخبرني الحسين بن محمد الثقفي (١)، قال: أخبرنا الفضل بن الفضل الكندي (٢)، قال: أخبرنا أبو العباس الفضل بن عقيل النيسابوري (٣)، قال: أخبرنا محمد بن سليمان (٤)، قال: أخبرنا أبو معاوية (٥)، عن داود بن أبي هند (٦)، عن الشعبي (٧)، عن مسروق (٨)، عن عائشة قالت: لو كتم النبي - ﷺ - شيئًا مما أوحي إليه\n_________\n(١) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) صدوق.\n(٣) الفضل بن محمد بن عقيل بن خويلد؛ أبو العباس يلقب بفضلان، لم يذكر بجرح أو تعديل، انظر \"تاريخ بغداد\" ١٢/ ٣٧٥.\n(٤) ابن هشام اليشكري أبو جعفر أو أبو علي الشطوي توفي بكرخ بغداد سنة (٢٦٥ هـ) قال ابن عقدة: في أمره نظر، وقال ابن حبان: لا يجوز الاحتجاج به، وقال ابن عدي: أحاديثه مسروقة يسرقها من قوم ثقات. ويوصل الأحاديث. انظر: \"تهذيب الكمال\" ٢٥/ ٣١١ - ٣١٢، \"الضعفاء والمتروكين\" ٣/ ٦٩، \"الكامل في ضعفاء الرجال\" ٦/ ٢٧٥.\n(٥) محمد بن خازم، الضرير، ثقة، أحفظ الناس لحديث الأعمش وقد يهم في غيره وقد رمي بالإرجاء.\n(٦) ثقة، متقن كان يهم بأخرة.\n(٧) عامر بن شراحيل ثقة مشهور فقيه فاضل.\n(٨) ابن الأجدع بن مالك ثقة.","vol":"21","page":456},{"text":"لكتم هذِه الآية (١) ﴿وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ﴾ (٢).\nوروي عن زين العابدين في هذِه الآية:\n_________\n(١) أي: لو قدر على سبيل الفرض كتم شيء من الوحي لكان هذِه الآية، ولكن هذا ممتنع شرعًا، وغير واقع، فإن النبي - ﷺ - قد بلغ الرسالة بكل صدق وأمانة، ولا أدل على صدقه - ﷺ - من هذِه الآية، فإنه - ﷺ - قد امتثل لأمر الله تعالى في قوله: ﴿يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ [المائدة: ٦٧] وقام به أتم القيام، وقد روى البخاري في التفسير باب ﴿يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ (٤٦١٢) عن عائشة - ﵁ - قالت: (من حدثك أن محمدًا كتم شيئا مما أنزل الله عليه فقد كذب، والله يقول: ﴿يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾، وقال البخاري: قال الزهري: من الله الرسالة، وعلى الرسول البلاغ، وعلينا التسليم. وقد شهدت له أمته بإبلاغ الرسالة، وأداء الأمانة، واستنطقهم بذلك في أعظم المحافل في خطبته يوم حجة الوداع، وقد كان هناك من أصحابه نحو أربعين ألفًا منهم كما ثبت في \"صحيح مسلم\" في الحج في باب حجة النبي - ﷺ - (١٢١٨) أن النبي - ﷺ - قال: \"أيها الناس إنكم مسئولون عني فما أنتم قائلون؟، قالوا: نشهد أنك قد بلغت وأديت ونصحت. فجعل يرفع أصبعه إلى السماء وينكسها إليهم ويقول: اللهم هل بلغت\" وانظر إليه - ﷺ - حينما لامه الله ﷿ على ما وقع في نفسه من خشية الناس، وكذلك في قوله الله ﷿ في إعراضه عن عبد الله بن أم مكتوم ﴿عَبسً وَتَوَلى (١)﴾، وغير ذلك فتأمله.\n(٢) [٢٢٧٨] الحكم على الإسناد:\nفيه ابن عقيل لم يذكر بجرح أو تعديل، وشيخه ضعيف، لكن صح الحديث كما سيأتي.\nالتخريج:\nرواه مسلم في الإيمان باب معنى قول الله: ﴿ولقد رآه نزلة أخرى﴾ (١٧٧).\nوالترمذي في التفسير، باب ومن سورة الأحزاب (٣٢٠٧، ٣٢٠٨).\nورواه الطبري في \"جامع البيان\" ٢٢/ ١٣ عن عائشة.","vol":"21","page":457},{"text":"[٢٢٧٩] ما أخبرني أبو عبد الله بن فنجويه (١)، قال: أخبرنا طلحة ابن محمد (٢) وعبيد الله بن أحمد بن يعقوب (٣)، قالا: أخبرنا أبو بكر ابن مجاهد (٤)، قال: حدثني ابن أبي مهران (٥)، قال: أخبرنا محمد بن يحيى بن أبي عمر العدني (٦)، قال: أخبرنا سفيان بن عيينة (٧)، قال: سمعناه من علي بن زيد بن جدعان (٨) يبديه ويعيده قال: سألني علي بن الحسين (٩): ما يقول الحسن في قوله ﷿: ﴿وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ﴾؟ فقلت: يقول: لما جاء زيد إلى النبي - ﷺ - فقال: يا نبي الله إني أريد أن أطلق زينب، فأعجبه ذلك فقال: \"أمسك عليك زوجك واتق الله\".\nفقال علي بن الحسين: ليس كذلك، كان الله ﷿ أعلمه أنها ستكون من أزواجه، وأن زيدًا سيطلقها، فلما جاء زيد قال: إني\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) ابن جعفر الشاهد، سيئ الحال في الحديث وضعفه: الأزدي.\n(٣) يعرف بابن البواب ثقة.\n(٤) أحمد بن موسى المقرئ ثقة مأمون.\n(٥) الحسن بن العباس بن أبي مهران؛ ويعرف بالجمال، ثقة.\n(٦) تحرفت في المخطوط إلى: محمد بن يحيى، وأبي عمرو العدني، أبو عبد الله، صدوق صنف المسند، وكان لازم ابن عيينة لكن قال أبو حاتم: كانت فيه غفلة.\n(٧) ثقة حافظ، فقيه إمام حجة، إلا أنه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات وكان أثبت الناس في عمرو بن دينار.\n(٨) ضعيف.\n(٩) زين العابدين، ثقة ثبت.","vol":"21","page":458},{"text":"أريد أن أطلق زينب، فقال: \"أمسك عليك زوجك واتق الله\"، يقول: فلم قلت: أمسك عليك زوجك وقد أعلمتك أنها ستكون من أزواجك؟ (١).\n_________\n(١) [٢٢٧٩] الحكم على الإسناد:\nفيه طلحة بن محمد وعلي بن زيد بن جدعان ضعيفان.\nالتخريج:\nقال الترمذي الحكيم في \"نوادر الأصول\" بعد هذا الأثر: وعلي بن الحسين جاء بهذا من خزانة العلم جوهرًا من الجواهر، ودرًّا من الدرر، أنه إنما عتب عليه في أنه قد أعلمه أن ستكون هذِه من أزواجك، فكيف قال بعد ذلك لزيد (أمسك عليك زوجك)، وأخذتك خشية الناس أن يقولوا: تزوج امرأة ابنه، والله أحق أن تخشاه. انظر: \"القرطبي\" ١٤/ ١٩١.\nقال ابن حجر ﵀: وقد أخرج بن أبي حاتم هذِه القصة من طريق السدي فساقها سياقا واضحا حسنا ولفظه، بلغنا أن هذِه الآية نزلت في زينب بنت جحش وكانت أمها أميمة بنت عبد المطلب عمة رسول الله - ﷺ - وكان رسول الله - ﷺ - أراد أن يزوجها زيد بن حارثة مولاه فكرهت ذلك ثم أنها رضيت بما صنع رسول الله - ﷺ - فزوجها إياه، ثم أعلم الله ﷿ نبيه - ﷺبعد أنها من أزواجه، فكان يستحي أن يأمر بطلاقها، وكان لا يزال يكون بين زيد وزينب ما يكون من الناس، فأمره رسول الله - ﷺ - أن يمسك عليه زوجه وأن يتقي الله وكان يخشى الناس أن يعيبوا عليه ويقولوا: تزوج امرأة ابنه. وقد كان قد تبنى زيدا. وعنده من طريق علي بن زيد عن علي بن الحسين بن علي قال أعلم الله نبيه - ﷺ - أن زينب ستكون من أزواجه قبل أن يتزوجها فلما أتاه زيد يشكوها إليه وقال له: \"اتق الله وأمسك عليك زوجك\" قال الله: قد أخبرتك أني مزوجكها وتخفى في نفسك ما الله مبديه. وقد أطنب الترمذي الحكيم في تحسين هذِه الرواية وقال: إنها من جواهر العلم المكنون. وكأنه لم يقف على تفسير السدي الذي أوردته وهو أوضح سياقا وأصح إسنادا إليه؛ لضعف علي بن زيد بن جدعان. انظر: \"فتح الباري\" ٨/ ٥٢٣ =","vol":"21","page":459},{"text":"وهذا التأويل يطابق للتلاوة، وذلك أن الله تعالى حكم وأعلم إبداء ما أخفاه، والله لا يخلف الميعاد، ثم لم يجده أظهر من شأنه عند التزويج بقوله تعالى: ﴿زَوَّجْنَاكَهَا﴾، فلو كان الذي أضمره رسول الله - ﷺ - محبتها، وإرادة طلاقها، لكن لا يجوز على الله ﷿ كتمانها، مع وعده أن يظهره، فدل ذلك على أنه ﵇ عوتب على قوله: ﴿أَمسِك عَلَيكَ زَوجَكَ﴾، مع علمه بأنها ستكون زوجته، وكتمانه ما أخبره الله سبحانه، حيث استبشع (١) واستحيا أن يقول لزيد: إن التي تحتك ستكون امرأتي، والله أعلم.\nفهذا قول حسن قوي مرضي، وإن كان القول الآخر لا يقدح في حال النبي - ﷺ -، لأن العبد غير ملوم على ما يقع في قلبه من مثل هذِه الأشياء ما لم يقصد فيها المأثم.\nثم قوله: ﴿فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا﴾ أي: حاجته من نكاحها (٢).\n_________\n= - ٥٢٤ باب ﴿وتخفي في نفسك ما الله مبديه وتخشى الناس والله أحق أن تخشاه﴾.\nوأخرج مثله الطبري في \"جامع البيان\" ٢٢/ ١٣ عن الحسن.\n(١) استبشع الشيء أي: عدَّه بشعًا، والبشع: الكريه. ورجل بشع النفس إذا كان خبيث النفس. انظر: \"لسان العرب\" لابن منظور ٨/ ١١. \"مختار الصحاح\" للرازي (ص ٢٢) (بشع).\n(٢) وهو قول الطبري، واستشهد بقول الشاعر:\nودعني قبل أن أودعه. . . لما قضى من شبابنا وطر\nأي حاجة، وقضاء الوطر في اللغة: بلوغ منتهى ما في النفس من الشيء، يقال: قضى وطرا منه إذا بلغ ما أراد من حاجته فيه، والمراد هنا: أنه قضى وطره منها =","vol":"21","page":460},{"text":"﴿زَوَّجْنَاكَهَا﴾ (١)\n_________\n= بنكاحها والدخول بها، بحيث لم يبق له فيها حاجة، وتقاصرت عنه همته، وطابت عنه نفسه، وقيل: المراد به الطلاق، لأن الرجل إنما يطلق امرأته إذا لم يبق له فيها حاجة. \"جامع البيان\" ١٣/ ٢٢ - ١٤. \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٩٤.\nلطيفة: قال الإمام أبو القاسم عبد الرحمن السهلي - ﵁ -: كان يقال زيد بن محمد حتى نزل ﴿ادْعُوهُمْ لِآبَائِهِمْ﴾ فقال: أنا زيد بن حارثة. وحرم عليه أن يقول: أنا زيد ابن محمد. فلما نزع عنه هذا الشرف وهذا الفخر، وعلم الله وحشته من ذلك شرفه بخصيصة لم يكن يخص بها أحدا من أصحاب النبي - ﷺ -، وهي أنه سماه في القرآن، فقال تعالى: ﴿فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا﴾ يعني من زينب. ومن ذكره الله تعالى باسمه في الذكر الحكيم حتى صار لاسمه قرآنا يتلي في المحاريب، نوه به غاية التنويه، فكان في هذا تأنيس له وعوض من الفخر بأبوة محمد - ﷺ - له، ألا ترى إلى قول أبي بن كعب حين قال له النبي - ﷺ -: \"إن الله أمرني أن أقرأ عليك سورة كذا\" فبكى وقال: أوذكرت هنالك؟ وكان بكاؤه من الفرح حين أخبر أن الله تعالى ذكره، فكيف بمن صار اسمه قرآنا يتلى مخلدا؟ هل يبيد؟ ! يتلوه أهل الدنيا إذا قرؤوا القرآن، وأهل الجنة كذلك أبدا، لا يزال على ألسنة المؤمنين، كما لم يزل مذكورا على الخصوص عند رب العالمين، إذ القرآن كلام الله القديم، وهو باق لا يبيد، فاسم زيد هذا في الصحف المكرمة المرفوعة المطهرة، تذكره في التلاوة السفرة الكرام البررة. وليس ذلك لاسم من أسماء المؤمنين إلا لنبي من الأنبياء، ولزيد بن حارثة تعويضا من الله تعالى له مما نزع عنه. وزاد في الآية أن قال: ﴿وإِذ تَقُولُ لِلَّذِىَ أَنعمَ اللهُ عَليهِ﴾ أي بالإيمان، فدل على أنه من أهل الجنة، علم ذلك قبل أن يموت، وهذِه فضيلة أخرى. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٩٤.\n(١) قال ابن العربي: فبدأ بالنبي - ﷺ - قبل زينب؛ وهو شرعنا الذي لا خلاف في وجوب الاقتداء به -أي: ابتداؤه بالرجل قبل المرأة كما في قوله ﴿أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ﴾ لأن الرجل المقدم في العقد، الملتزم للصداق والنفقة، القيم على =","vol":"21","page":461},{"text":"فكانت زينب تفخر (١) على نساء النبي - ﷺ - فتقول: أنا أكرمكن وليًّا، وأكرمكن سفيرًا، زوجكن أقاربكن، وزوجني الله ﷿ (٢).\n[٢٢٨٠] وأخبرنا أبو بكر الجوزقي (٣)، قال: أخبرنا أبو العباس الدغولي (٤)، قال: أخبرنا أبو أحمد محمد بن عبد الوهاب (٥)،\n_________\n= المرأة، وصاحب الدرجة عليها في حق النكاح. \"أحكام القرآن\" ٣/ ٤٩٧ قال القرطبي: قال ابن عطية: وهذا غير لازم، لأن الزوج في الآية مخاطب فحسن تقديمه، وفي المهور الزوجان سواء، فقدم من شئت، ولم يبق ترجيح إلا بدرجة الرجال، وأنهم القوامون. وقوله: ﴿زَوَّجْنَاكَهَا﴾ أي: لم نحوجك إلى ولي من الخلق يعقد لك عليها، تشريفا لك ولها، فلما أعلمه الله بذلك دخل عليها بغير إذن، ولا عقد، ولا تقدير صداق، ولا شيء مما هو معتبر في النكاح في حق أمته، وهذا من خصوصياته - ﷺ - التي لا يشاركه فيها أحد بإجماع المسلمين، وكان تزوجه بزينب سنة خمس من الهجرة، وقيل سنة ثلاث، وهي أول من مات بعده من زوجاته الشريفات، ماتت بعده بعشر سنين، ﵂. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٩٤ - ١٩٥.\n(١) الفخر: ادعاء العظم والكبر والشرف، ولا يفخر تبجحا، ولكن شكرا لله وتحدثا بنعمه. وهو الافتخار وعد القديم، وهو أيضًا ذكر المحاسن ومباهاة غيرها بها. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤١٨ (فخر). \"مختار الصحاح\" للرازي (ص ٢٠٧ (، (فخر)، وانظر: \"الصحاح\" للجوهري ٢/ ٧٧٩.\n(٢) البخاري كتاب التوحيد باب، ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ (٧٤٢١) الترمذي في تفسير القرآن باب ومن سورة الأحزاب (٣٢١٣). النسائي في النكاح صلاة المرأة إذا خطبت ٦/ ٧٩ - ٨٥، أحمد ٣/ ٢٢٦ (١٣٣٦١).\n(٣) محمد بن عبد الله بن محمد ابن زكريا الشيباني، ثقة.\n(٤) محمد بن عبد الرحمن بن محمد السرخسي، الإمام الحافظ المجود.\n(٥) ثقة عارف.","vol":"21","page":462},{"text":"ومحمد بن عبد الله بن قهزاذ (١) جميعًا عن جعفر بن عون (٢)، عن المعلى بن عرفان (٣)، عن محمد بن عبد الله بن جحش (٤) قال: تفاخرت زينب وعائشة - ﵄-، فقالت زينب: أنا الذي نزل تزويجي من السماء.\nفقالت عائشة: أنا الذي عذرني الله في كتابه حين حملني ابن المعطل على الراحلة. فقالت زينب: وما قلت حين ركبتها؟\nقالت: قلت: حسبي الله ونعم الوكيل.\nقالت: كلمة المؤمنين (٥).\n[٢٢٨١] وأنبأني عقيل بن محمد (٦)، أن المعافى بن زكريا (٧)\n_________\n= (١) ثقة.\n(٢) صدوق.\n(٣) معلي بن عرفان بن سلمة، قال يحيى بن معين: ليس بشيء، وقال البخاري: منكر الحديث، وقال النسائي: متروك الحديث، قال أبو زرعة: منكر واهي الحديث انظر: \"الإكمال\" ٦/ ٢٠٠، \"الكامل في الضعفاء\" ٦/ ٣٦٩، \"لسان الميزان\" ٦/ ٦٤.\n(٤) صحابي جليل.\n(٥) [٢٢٨٠] الحكم على الإسناد:\nوقال الهيثمي في \"مجمع الزوائد\" ٩/ ٢٤٠ (١٥٣٠٤): فيه المعلي بن عرفان، وهو متروك.\nالتخريج:\nرواه الطبراني في \"المعجم الكبير\" ٢٤/ ٤٤ - ٤٥.\n(٦) لم أجده.\n(٧) الحافظ الثقة.","vol":"21","page":463},{"text":"أخبره، عن محمد بن جرير (١)، قال: أخبرنا ابن حميد (٢)، قال: أخبرنا جرير (٣)، عن مغيرة (٤)، عن الشعبي (٥) قال: كانت زينب تقول للنبي - ﷺ -: إني لأدل (٦) عليك بثلاث ما من نسائك امرأة تدل بهن: جدي وجدك واحد، وإني أنكحنيك الله في السماء (٧)، وإن السفير لجبريل (٨).\n_________\n(١) الطبري الإمام العلم المجتهد عالم عصره صاحب التصانيف.\n(٢) التميمي أبو عبد الله الرازي حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(٣) ابن عبد الحميد بن قرط الضبي، ثقة صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٤) ابن مقسم الضبي، مولاهم، ثقة متقن إلا أنه كان يدلس ولاسيما عن إبراهيم.\n(٥) عامر بن شراحيل ثقة مشهور فقيه فاضل.\n(٦) التدلل: الغَنج في الجارية، وهو: تكسر وتدلل وتلوي مع جرأة وتطلف، ودل المرأة: حسن الهيأة، وحسن الحديث. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٣٠ (دلل)، ٣/ ٣٨٩ (غنج).\n(٧) وهذا دليل على علو الله تعالى، وكما سبق وأشرنا إلى ذلك، وهو أمر مسلم به بين عموم المسلمين إلا من انتكست فطرته، وعلو الله تعالى واستواؤه على عرشه من الصفات المعلومة بالسمع لا بالعقل كما قال ابن تيمية \"مجموع الفتاوى\" ٥/ ٢٢٧.\nوقولها: (في السماء) إما أن تكون في بمعنى على، أو يراد بالسماء العلو، وكلاهما جاءت به النصوص، قال تعالى: ﴿فَسِيرُوا فِي الْأَرْضِ﴾، وقال: ﴿فَامْشُوا فِي مَنَاكِبِهَا﴾ وقال: ﴿وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ﴾ في هنا بمعنى على، وكما قال - ﷺ -: \"ارحموا من في الأرض\" أي على الأرض.\n(٨) [٢٢٨١] الحكم على الإسناد:\nشيخ المصنف لم أجده، وفيه ابن حميد ضعيف، والمغيرة يدلس وقد عنعن. =","vol":"21","page":464},{"text":"﴿لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ﴾ الذين تبنوهم.\n﴿إِذَا قَضَوْا مِنْهُنَّ وَطَرًا﴾ بالنكاح وطلقوهن، أو ماتوا عنهن.\nقال الحسن: كان (١) العرب تظن أن حرمة المتبني مشتبكة كاشتباك الرحم، فميز الله تعالى بين المتبني وبين الرحم، وأراهم أن حلائل الأدعياء غير محرمة عليهم؛ لذلك قال: ﴿وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ﴾ فقيّد (٢).\n﴿وَكانَ أَمرُ اللَّهِ مَفْعولا﴾ كائنًا لا محالة (٣)، وقد قضى في زينب أن يتزوجها رسول الله (٤).\n\n<span data-type=\"title\" id=toc-3966>٣٨ </span>- ﴿مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ﴾ (٥) أحل الله له (٦).\n_________\n= التخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ١٤ عن الشعبي.\n(١) وردت هكذا في المخطوط، والأولى أن تثبت: (كانت).\n(٢) الحرج في أزواج الأبناء من الأصلاب، أوما يكون في حكم الأبناء من الأصلاب بالبعضية وهو الرضاع.\n(٣) فالله تعالى يفعل ما يشاء ويحكم ما يريد، ولا مانع له، ولا يقدر غيره أن يمنعه عن مراده.\n(٤) انظر: \"جامع البيان\" للطبري ٢٢/ ١٤.\n(٥) الحَرَجُ في الأصل: الضيقُ. وقيل: الحرَج أضْيَق الضيِّق. ومعنى لا حرَج: أي: لا بَأسَ، ولا إثْم عليكم. وحرج صدره أي: ضاق، والحرج أيضًا: الإثم والحرام، وهو قول الطبري.\nانظر: \"النهاية في غريب الحديث ١/ ٣٦١ - ٣٦٢ (حرج). \"مختار الصحاح\" للرازي (ص ٥٤ - ٥٥)، (حرج)، \"جامع البيان\" للطبري ٢٢/ ١٤.\n(٦) رواه الطبري في \"جامع البيان\" ٢٢/ ١٤ عن قتادة.","vol":"21","page":465},{"text":"﴿سُنَّةَ اللَّهِ﴾ أي: كسنة الله، نصب بنزع الخافض (١).\nوقيل: فَعَلَ سنةَ الله. وقيل على الإغراء: اتبعوا سنة الله.\nوأراد بسنة الله في الأنبياء الماضين: أن لا يؤاخذهم بما أحل لهم (٢).\nوقال الكلبي، ومقاتل: إن (٣) داود ﵇ جمع الله بينه وبين المرأة التي هويها، فكذلك جمع بين محمد وزينب (٤) حين هويها (٥).\n_________\n(١) وقيل على الإغراء، أي: الزموا.\nانظر: \"معالم التنزيل\" للبغوي ٦/ ٣٥٧.\n(٢) انظر: \"جامع البيان\" للطبري ٢٢/ ١٥.\nقال ابن كثير: وهذا رد على من توهم من المنافقين نقصًا في تزويجه امرأة زيد مولاه ودعيه الذي كان قد تبناه. انظر: \"تفسير القرآن العظيم\" ١١/ ١٧٤.\n(٣) وردت هكذا في المخطوط، والأولى أن تثبت: أراد.\n(٤) وسبق أن مثل هذا ينافي عصمة الأنبياء عليهم الصلاة والسلام مع ظهور بطلان هذِه الأقوال إسنادا ومتنا.\n(٥) وقد أجاد ابن العربي في \"أحكام القرآن\" وساق كلامًا رائعًا، أروده هنا للفائدة، قال ﵀: قد بينا في السالف في كتابنا هذا وفي غير موضع عصمة الأنبياء -صلوات الله عليهم- من الذنوب، وحققنا القول فيما نسب إليهم من ذلك، وعهدنا إليكم عهدا لن تجدوا له ردا أن أحدا لا ينبغي أن يذكر نبيا إلا بما ذكره الله، لا يزيد عليه، فإن أخبارهم مروية، وأحاديثهم منقولة بزيادات تولاها أحد رجلين: إما غبي عن مقدارهم، وإما بدعي لا رأي له في برهم ووقارهم، فيدس تحت المقال المطلق الدواهي، ولا يراعي الأدلة ولا النواهي؛ وكذلك قال الله تعالى: ﴿نَحنُ نَقُصُّ عَلَيكَ أَحْسَنَ القَصصِ﴾، أي: أصدقه على أحد التأويلات، وهي كثيرة. . فهذا محمد - ﷺ - ما عصى قط ربه، لا في حال الجاهلية ولا بعدها، تكرمة من الله وتفضلا وجلالا، أحله به المحل الجليل الرفيع. . وما =","vol":"21","page":466},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= زالت الأسباب الكريمة، والوسائل السليمة تحيط به من جميع جوانبه والطرائف النجيبة تشتمل على جملة ضرائبه، فهو سالم عن العيب، بريء من الريب، ينتقل من كرامة على كرامة، ولا يتنزل إلا منازل السلامة، أكرم الخلق سليقة وأصحابا، وكانت عصمته من الله فضلا لا استحقاقًا، وكرامة له ورحمة به وتفضل عليه، فلم يقع قط لا في ذنب صغير حاشا لله ولا كبير، ولا وقع في أمر يتعلق به لأجله نقص ولا تغيير، وهذِه الروايات كلها ساقطة الأسانيد، إنما الصحيح منها ما روي عن عائشة أنها قالت: لو كان رسول الله - ﷺ - كاتمًا من الوحي شيئًا لكتم هذِه الآية. . قال القاضي: وما وراء هذِه الرواية غير معتبر، فأما قولهم: إن النبي - ﷺ - رآها فوقعت في قلبه فباطل، فإنه كان معها في كل وقت وموضع، ولم يكن حينئذ حجاب، فكيف تنشأ معه وينشأ معها ويلحظها في كل ساعة، ولا تقع في قلبه إلا إذا كان لها زوج وقد وهبته نفسها، وكرهت غيره، فلم تخطر بباله، فكيف يتجدد له هوى لم يكن؟ !، حاشا لذلك القلب المطهر من هذِه العلاقة الفاسدة. وقد قال الله له: ﴿وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ﴾. والنساء أفتن الزهرات وأنشر الرياحين، فيخالف هذا في المطلقات، فكيف في المنكوحات المحبوسات، وإنما كان الحديث أنها لما استقرت عند زيد جاءه جبريل: إن زينب زوجك، ولم يكن بأسرع أن جاءه زيد يتبرأ منها، فقال له: \"اتق الله، وأمسك عليك زوجك\"، فأبى زيد إلا الفراق، وطلقها وانقضت عدتها، وخطبها رسول الله - ﷺ - على يدي مولاه زوجها، وأنزل الله القرآن المذكور فيه خبرهما. . وهذا يدلك على براءته من كل ما ذكره متسور من المفسرين، مقصور على علوم الدين. انظر: \"أحكام القرآن\" ٣/ ١٥٤٢ - ١٥٤٤.\nفائدة: يجب على الناس أن ينظروا في دينهم نظرهم في أموالهم، وهم لا يأخذون في البيع دينارا معيبا، وإنما يختارون السالم الطيب، كذلك لا يؤخذ من الروايات عن النبي - ﷺ - إلا ما صح سنده، لئلا يدخل في حيز الكذب على رسول الله - ﷺ - فبينما هو يطلب الفضل إذا به قد أصاب النقص، بل ربما أصاب الخسران المبين.","vol":"21","page":467},{"text":"وقيل: الإشارة بالسنة إلى النكاح فإنه من سنة الأنبياء (١).\nوقيل: إلى كثرة الأزواج، مثل قصة داود وسليمان ﵉ (٢).\n﴿وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا﴾ ماضيًا كائنا.\nقال ابن عباس: وكان من قدره أن تلد تلك المرأة التي ابتلي بها داود ابنا مثل سليمان، ويملك من بعده.\n\n<span data-type=\"title\" id=toc-3967>٣٩ </span>- ﴿الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ﴾ (٣)\n_________\n(١) كما قال تعالى: ﴿وَلَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَاجًا وَذُرِّيَّةً﴾ الآية [الرعد: ٣٨]، وكما روى مسلم عن النبي - ﷺ - أنه قال: \"لكني أصلي وأنام، وأصوم وأفطر، وأتزوج النساء، فمن رغب عن سنتي فليس مني\" رواه البخاري كتاب النكاح، باب الترغيب في النكاح (٥٠٦٣)، ومسلم كتاب النكاح، باب استحباب النكاح (١٤٠١) وقال: \"أربع من سنن المرسلين: التعطر، والنكاح، والسواك، والحناء\" حسن. رواه أحمد ٥/ ٤٢١ (٢٣٥٨١).\n(٢) فكان لداود ﵇ مائة امرأة، وثلاثمائة سرية، ولسليمان ﵇ ثلاثمائة امرأة، وسبعمائة سرية.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٩٣.\n(٣) وسيد الناس في هذا المقام، بل وفي كل مقام محمد رسول الله - ﷺ -، فإنه قام بأداء الرسالة وإبلاغها إلى أهل المشارق والمغارب، إلى جميع أنواع بني آدم، وأظهر الله تعالى كلمته ودينه وشرعه على جميع الأديان والشرائع، فإنه قد كان النبي قبله إنما يبعث إلى قومه خاصة، وأما هو - ﷺ - فإنه بعث إلى جميع الخلق عربهم وعجمهم ﴿يَاأَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا﴾ ثم ورث مقام البلاغ عنه أمته من بعده، فكان أعلى من قام بها بعده أصحابه - ﵃ -، بلغوا عنه كما أمرهم به في جميع أقواله وأفعاله وأحواله، في ليله ونهاره، وحضره وسفره، وسره وعلانيته، فرضي الله عنهم وأرضاهم ثم ورثه كل خلف عن سلفهم إلى =","vol":"21","page":468},{"text":"محل ﴿الَّذِين﴾ خفض على نعت ﴿الَّذِينَ خَلَوْا﴾.\n﴿وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ﴾ لا يخشون قالة الناس ولائمتهم فيما أحل الله لهم وفرض عليهم.\n﴿وَكَفَى بِاللَّهِ حَسِيبًا﴾ حافظًا لأعمال خلقه، ومحاسبهم عليها.\nثم نزلت في قول الناس: إن محمدًا تزوج امرأة ابنه:\n\n<span data-type=\"title\" id=toc-3968>٤٠ </span>- ﴿مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ﴾\nالذين لم يلدهم فيحرم عليه نكاح زوجته بعد فراقه إياها، يعني: زيدًّا، وإنما كان أبا القاسم، والطيب، والمطهر، وإبراهيم.\n﴿وَلَكِنْ رَسُولَ اللَّهِ﴾ أي: ولكن كان رسول الله.\n﴿وَخَاتَمَ النَّبِيِّينَ﴾ أي: آخرهم (١)، ختم الله به النبوة فلا نبي بعده، ولو كان لمحمد ابن لكان نبينا.\n[٢٢٨٢] أخبرنا عبد الله بن حامد الوزان (٢)، قال: أخبرنا مكي بن\n_________\n= زماننا هذا، فبنورهم يقتدي المهتدون، وعلى منهجهم يسلك الموفقون، فنسأل الله الكريم المنان أن يجعلنا من خلفهم.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٧٤ - ١٧٥.\n(١) وهذِه الآية نص في أنه لا نبي بعد نبينا محمد - ﷺ -، كما روى البخاري في المناقب باب خاتم النبيين (٣٥٣٤)، ومسلم في الفضائل، باب ذكر كونه - ﷺ - خاتم النبيين (٢٢٨٧)، عن جابر بن عبد الله - ﵁ - قال: قال رسول الله - ﷺ -: \"مثلي ومثل الأنبياء كمثل رجل بنى دارًا فأكملها وأحسنها إلا موضع لبنة، فكان من دخلها فنظر إليها قال: ما أحسنها إلا موضع هذِه اللبنة، فأنا موضع اللبنة، ختم الله بي الأنبياء عليهم الصلاة والسلام\".\n(٢) لم يذكر بجرح أو تعديل.","vol":"21","page":469},{"text":"عبدان (١)، قال: أخبرنا عبد الرحمن (٢)، قال: أخبرنا سفيان (٣)، عن الزهري (٤)، عن محمد بن جبير (٥)، عن أبيه (٦) أن النبي - ﷺ - قال: \"أنا محمد، وأنا أحمد، وأنا الحاشر الذي يحشر الناس على قدمي، وأنا العاقب الذي ليسر بعدي نبي\" (٧).\nواختلف القراء (٨) في قوله تعالى: ﴿وَخَاتَمَ﴾:\n_________\n(١) المحدث الثقة المتقن.\n(٢) ابن بشر بن الحكم بن حبيب بن مهران العبدي ثقة.\n(٣) ابن عيينة بن أبي عمران ثقة حافظ فقيه إمام حجة إلا أنه تغير حفظه بأخرة وكان ربما دلس لكن عن الثقات وكان أثبت الناس في عمرو بن دينار.\n(٤) محمد بن مسلم الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٥) محمد بن جبير بن مطعم بن عدي بن نوفل القرشي النوفلي، ثقة.\n(٦) جبير بن مطعم بن عدي الصحابي المشهور.\n(٧) [٢٢٨٢] الحكم على الإسناد: رجاله ثقات، ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البخاري في المناقب باب ما جاء في أسماء رسول الله (٣٥٣٢)، وفي التفسير باب قوله تعالى ﴿من بعدي اسمه أحمد﴾ (٤٨٩٦)، ومسلم في الفضائل باب في أسمائه (٢٣٥٤)، وأحمد في \"المسند\" ٤/ ٨٠ (١٦٧٣٤)، ٤/ ٨١ (١٦٧٤٨) ومالك في \"الموطأ\" (١٥٩٤)، والدارمي في \"السنن\" (٢٨١٧).\n(٨) قرأ الجمهور بكسر التاء، وقُرئ بفتحها، ومعنى الأولى أنه ختمهم، أي: جاء آخرهم، ومعنى الثانية أنه صار كالخاتم لهم، الذي يختمون به، ويتزينون بكونه منهم، قال أبو عبيدة: الوجه الكسر، لأن التأويل أنه ختمهم فهو خاتمهم، وأنه قال: \"أنا خاتم النبيين\" وخاتم الشيء آخره، وقال الحسن: الخاتم هو الذي ختم به. والمعني ختم الله به النبوة فلا نبوة بعده ولا معه. قال ابن عباس: يريد لو =","vol":"21","page":470},{"text":"فقرأ الحسن، وعاصم بفتح التاء على الاسم، أي: آخر النبيين، كقوله تعالى ﴿خِتَامُهُ مِسْكٌ﴾ أي: آخره. وقرأ الآخرون بكسر التاء على الفاعل، أي: أنه ختم النبيين بالنبوة (١).\n_________\n= لم أختم به النبيين لجعلت له ابنا يكون بعده نبيًّا، وقال: إن الله لما حكم أن لا نبي بعده لم يعطه ولدا ذكرا يصير رجلا، وعيسى ممن نبي قبله، وحين ينزل ينزل عاملا على شريعة محمد - ﷺ - كأنه بعض أمته.\nانظر: \"جامع البيان\" للطبري ٢٢/ ١٦. القرطبي ١٤/ ١٩٦ - ١٩٧. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٠ (ختم).\n(١) والأحاديث في هذا كثيرة، فمن رحمة الله تعالى بالعباد إرسال محمد - ﷺ - إليهم، ثم من تشريفه لهم ختم الأنبياء والمرسلين به وإكمال الدين الحنيف له، وقد أخبر الله ﵎ في كتابه ورسوله - ﷺ - في السنة المتواترة عنه أنه لا نبي بعده، ليعلموا أن كل من ادعى هذا المقام بعده فهو كذاب وأفاك دجال ضال مضل، لو تحرق وشعبذ وأتى بأنواع السحر والطلاسم والنيرنجيات فكلها محال وضلال عند أولي الألباب، كما أجرى الله ﷾ على يد الأسود العنسي باليمن ومسيلمة الكذاب باليمامة من الأحوال الفاسدة والأقوال الباردة ما علم كل ذي لب وفهم وحجى أنهما كاذبان ضالان لعنهما الله، وكذلك كل مدع لذلك إلى يوم القيامة حثى يختموا بالمسيح الدجال، فكل واحد من هؤلاء الكذابين يخلق الله تعالى معه من الأمور ما يشهد العلماء والمؤمنون بكذب من جاء بها، وهذا من تمام لطف الله تعالى بخلقه، فإنهم بضرورة الواقع لا يأمرون بمعروف ولا ينهون عن منكر إلا على سبيل الاتفاق أو لما لهم فيه من المقاصد إلى غيره ويكون في غاية الإفك والفجور في أقوالهم وأفعالهم، كما قال تعالى: ﴿هَلْ أُنَبِّئُكُمْ عَلَى مَنْ تَنَزَّلُ الشَّيَاطِينُ (٢٢١) تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيمٍ (٢٢٢)﴾، وهذا بخلاف حال الأنبياء عليهم الصلاة والسلام، فإنهم في غاية البر والصدق والرشد والاستقامة والعدل فيما يقولونه ويفعلونه ويأمرون به وينهون عنه، مع ما يؤيدون به من الخوارق للعادات والأدلة الواضحات والبراهين الباهرات، فصلوات الله وسلامه عليهم دائمًّا مستمرًا =","vol":"21","page":471},{"text":"﴿وكَانَ اللهُ بِكُلِّ شَيْئٍ عليمًا﴾.\n\n<span data-type=\"title\" id=toc-3969>٤١ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا (٤١)﴾.\nقال ابن عباس: لم يفرض الله تعالى على عباده فريضة إلا جعل لها حدًّا معلومًا، ثم عذر أهلها -في حال العذر- غير الذكر فإنه تعالى لم يجعل له حدًّا ينتهي إليه، ولم يعذر أحدًا في تركه إلا مغلوبًا على عقله، وأمرهم بذكره في الأحوال كلها فقال تعالى: ﴿فاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكمْ﴾ (١)، وقال تعالى: ﴿اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا﴾ بالليل والنهار، في البر والبحر، والسفر والحضر، والغنى والفقر، والصحة والسقم، والسر والعلانية، وعلى كل حال (٢).\nوقال مجاهد: الذاكر الكثير أن لا ينساه أبدًا.\n[٢٢٨٣] أخبرني ابن فنجويه (٣)، قال: أخبرنا ابن شنبة (٤)، قال: أخبرنا الفريابي (٥)، قال: أخبرنا عمرو بن عثمان (٦)، قال: أخبرنا\n_________\n= ما دامت الأرض والسموات.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٧٩ - ١٨٠.\n(١) آل عمران: ١٩١.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٧ عن ابن عباس.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) في الأصول: شبة والمثبت هو الصواب وهو: عبيد الله بن محمد بن شنبة لم يذكر الجرح أو تعديل.\n(٥) جعفر بن محمد بن الحسن بن المستفاض إمام حافظ ثبت.\n(٦) القرشي، أبو حفص الحمصي، صدوق.","vol":"21","page":472},{"text":"أبي (١)، قال: أخبرنا ابن لهيعة (٢)، قال: أخبرنا دراج (٣)، عن أبي الهيثم (٤)، عن أبي سعيد الخدري، عن النبي - ﷺ - قال: \"أكثروا ذكر الله حتى يقولوا مجنون\" (٥).\n\n<span data-type=\"title\" id=toc-3970>٤٢ </span>- ﴿وَسَبِّحُوُه﴾ وصلوا له ﴿بكُرَةً﴾\nيعني: صلاة الصبح ﴿وَأَصِيلًا﴾ يعنى: صلاة العصر عن قتادة (٦).\nوقال ابن عباس: يعني: صلاة العصر والعشاءين.\nوقال مجاهد: يعني: قوله سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، ولا حول ولا قوة إلا بالله العلي العظيم، فعبّر بالتسبيح عن أخواته، وهذِه كلمات يقولها الطاهر والجنب والمحدث (٧).\n_________\n(١) عثمان بن سعيد بن كثير بن دينار، أبو عمرو، ثقة.\n(٢) عبد الله بن لهيعة صدوق خلط بعد احتراف كتبه.\n(٣) دراج بن سمعان، أبو السمح القرشي، صدوق في حديثه عن أبي الهيثم ضعف.\n(٤) سليمان بن عمرو بن عبد، ثقة.\n(٥) [٢٢٨٣] الحكم على الإسناد:\nضعيف فيه ابن شنبة لم يذكر بجرح أو تعديل، وابن لهيعة وفيه أيضًا دراج في حديثه عن أبي الهيثم ضعف.\nالتخريج:\nرواه أحمد ٣/ ٦٨ (١١٦٥٣)، ٣/ ٧١ (١١٦٧٤)، قال الأرناؤوط: إسناده ضعيف، في كليهما. وضعفه الألباني. انظر: \"سلسلة الأحاديث الضعيفة\" ٢/ ٩ (٥١٧)، و\"ضعيف الجامع الصغير\" (١١٠٨).\n(٦) رواه الطبري في \"جامع البيان\" ٢٢/ ١٧.\n(٧) والآيات والأحاديث والآثار في الحث على ذكر الله تعالى كثيرة جدًّا، وفي هذِه الآية الكريمة الحث على الإكثار من ذلك، وقد صنف الناس في الأذكار المتعلقة =","vol":"21","page":473},{"text":"<span data-type=\"title\" id=toc-3971>٤٣ </span>- ﴿هُوَ الَّذِى يُصلِّى عَليكم﴾ بالرحمة.\nقال السدي: قالت بنو إسرائيل لموسى: أيصلي ربنا؟، فكبر هذا الكلام على موسى، فأوحى الله تعالى أن قل لهم: إني أصلي، وإن صلاتي رحمتي وقد وسعت كل شيء.\nوقيل: يصلي، أي: يشيع لكم الذكر الجميل في عباده (١).\nوقال الأخفش: يبارك عليكم.\n﴿وَمَلَائِكَتُهُ﴾ بالاستغفار والدعاء (٢).\n﴿لِيُخْرِجَكُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا﴾ (٣).\n_________\n= بآناء الليل وأطراف النهار كالنسائي، والمعمري وغيرهما، ومن أحسن الكتب المؤلفة في ذلك كتاب الأذكار للشيخ محيي الدين النووي ﵀.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٨٣. وأيضًا: \"الوابل الصيب \"، لابن القيم، و\"حصن المسلم\". . وغير ذلك كثير.\n(١) حكاه البخاري عن أبي العالية بلفظ: والصلاة من الله تعالى ثناؤه على العبد عند الملائكة.\nورواه أبو جعفر الرازي، عن الربيع، عن أنس عنه، وقال غيره: الصلاة من الله ﷿ الرحمة، وقد يقال: لا منافاة بين القولين، والله أعلم. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٨٣.\n(٢) كما قال تعالى: ﴿الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا﴾ الآية [غافر: ٧].\n(٣) أي بسبب رحمته بكم، وثنائه عليكم، ودعاء الملائكة لكم، يخرجكم من ظلمات الجهل والضلال إلى نور الهدى واليقين، ومعنى هذا التثبيت على الهداية، لأنهم كانوا في وقت الخطاب على الهداية.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٨٣. =","vol":"21","page":474},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وروى الطبري في \"جامع البيان\" ٢٢/ ١٧ عن ابن زيد ﴿لِيُخْرِجَكُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾ قال: من الضلالة إلى الهدى. قال: والضلالة: الظلمات، والنور: الهدي.\nقال الطبري في \"جامع البيان\" ٢٢/ ١٧: يقول تعالى ذكره: وكان بالمؤمنين به وبرسوله ذا رحمة أن يعذبهم وهم له مطيعون، ولأمره متبعون.\nقال ابن كثير: ﴿وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا﴾ أي: في الدنيا والآخرة، أما في الدنيا فإنه هداهم إلى الحق الذي جهله غيرهم، وبصرهم الطريق الذي ضل عنه وحاد عنه من سواهم من الدعاة إلى الكفر أو البدعة وأتباعهم من الطغاة، وأما رحمته بهم في الآخرة فأمنهم من الفزع الأكبر وأمر ملائكته يتلقونهم بالبشارة بالفوز بالجنة والنجاة من النار ما ذاك إلا لمحبته لهم ورأفته بهم. وفي \"صحيح الإمام البخاري\" عن أمير المؤمنين عمر بن الخطاب - ﵁ - أن رسول الله - ﷺ - رأى امرأة من السبي قد أخذت صبيًا لها فألصقته إلى صدرها وأرضعته، فقال رسول الله - ﷺ -: \"أترون هذِه تلقي ولدها في النار وهي تقدر على ذلك؟ \" قالوا: لا. قال رسول الله - ﷺ - \"فوالله لله أرحم بعباده من هذِه بولدها\".\nرواه البخاري في الأدب، باب رحمة الولد (٥٩٩٩)، ومسلم في التوبة، باب في سعة رحمة الله تعالى (٢٧٥٤). وانظر \"تفسير القرآن الكريم\" لابن كثير ١١/ ١٨٣ - ١٨٤.\nفائدة: والرحمة صفة من صفات الله تعالى، فهو رحمن رحيم، ونثبت هذِه الصفة لله ﷿ كما وصف بها نفسه ونؤمن بأنه ﴿ليسَ كَمِثلِه شَيئٌ وهُوَ السَّمِيعُ البَصِيُر﴾، وقد قال بعضهم بأنها مجاز، وكلامهم هذا من أبطل الدعاوى؛ لأن ذلك يتضمن إنكار حقيقة صفة الرحمة، وهو أعظم من إنكار الكفار لاسمه تعالى (الرحمن)، كما ذكر ﷾ عنهم ذلك ﴿وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَنِ قَالُوا وَمَا الرَّحْمَنُ﴾، فهؤلاء الذين كفروا بالرحمن، وأنكروه، لم يكفروا بذاته تعالى وربوبيته، ولم ينكروا ما يدعيه المؤولة أن معنى اسمه الرحمن هو الإحسان والإنعام إلى خلقه، وإنما أنكروا اسمه تعالى (الرحمن) أن يسمى به. وإنكار صفة الرحمة =","vol":"21","page":475},{"text":"قال أنس بن مالك: لما نزلت ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ قال أبو بكر: ما خصك الله يا رسول الله بشرف إلا وقد أشركتنا فيه، فأنزل الله تعالى هذِه الآية.\n\n<span data-type=\"title\" id=toc-3972>٤٤ </span>- ﴿تَحِيَّتُهُمْ﴾ أي: تحية المؤمنين ﴿يَوْمَ يَلْقَوْنَهُ﴾ أي: يرون الله\n﴿سَلَامٌ﴾ أي: يسلم عليهم، ويسلمهم من جميع الآفات والبليات.\n[٢٢٨٤] أخبرني ابن فنجويه (١)، قال: أخبرنا ابن حبان (٢)، قال: أخبرنا ابن مروان (٣)، قال: أخبرنا أبي (٤)، قال: أخبرنا إبراهيم بن عيسى (٥)، قال: أخبرنا علي بن علي (٦)، قال: حدثنا أبو حمزة الثمالي (٧) في قوله ﷿: ﴿تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَامٌ﴾ قال: تسلم عليهم\n_________\n= أعظم من إنكار الاسم، وهو من أعظم الإلحاد في أسمائه تعالى؛ لأن وضع الاسم مقصود به الدلالة على المعنى المراد منه، وهو الرحمة، كما هو معلوم في جميع أسمائه تعالى. وتعليلهم لنفي الرحمة عن الله تعالى بأنها رقة القلب التي تحمل الميل إلى المرحوم.\nجوابه: أن هذِه رحمة المخلوق، ووصفه، وأما رب العالمين، فليس كمثله شيء في ذاته وصفاته، فليست رحمته تعالى من جنس رحمة خلقه.\n(١) الحسين بن محمد بن الحسين ثقة صدوق كثير الرواية للمناكير.\n(٢) محمد بن حبان أبو حاتم البستي إمام حافظ مجود.\n(٣) إبراهيم بن مروان، صدوق.\n(٤) مروان بن محمد بن حسان الأسدي الطاطري أبو بكر الدمشقي، ثقة.\n(٥) لم يتبين لي من هو.\n(٦) لم يتبين لي من هو.\n(٧) ثابت بن أبي صفية، ضعيف رافضي.","vol":"21","page":476},{"text":"الملائكة يوم القيامة، وتبشرهم حين يخرجون من قبورهم (١).\nوقيل: هو عند الموت، والكناية مردودة إلى ملك الموت كناية عن غير مذكور (٢).\n[٢٢٨٥] أخبرني الحسين بن محمد بن الحسين (٣)، قال: أخبرنا عبد الله بن يوسف بن أحمد بن مالك (٤)، قال: أخبرنا إسحاق بن محمد بن الفضل الزيات (٥)، قال: أخبرنا محمد بن سعيد بن غالب (٦)، قال: أخبرنا حماد بن خالد الخياط (٧)، قال: أخبرنا\n_________\n(١) [٢٢٨٤] الحكم على الإسناد:\nفيه الثمالي ضعيف، وفيه من لم أتبينه.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٩٩.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٩٩، وقال: وقد ورد أن ملك الموت لا يقبض روح مؤمن إلا سلم عليه.\n(٣) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) ذكره الدارقطني فقال: صدوق.\n(٦) محمد بن سعيد بن غالب البغدادي، أبو يحيى العطار الضرير قال عبد الرحمن بن أبي حاتم: كتبت عنه مع أبي وهو صدوق ثقة. وقال الخطيب: كان ثقة، وذكره بن حبان في الثقات، قال الحافظ: صدوق، وقال محمد بن مخلد: مات في شوال سنة ٢٦١ هـ، انظر: \"الجرح والتعديل\" ٧/ ٢٦٦، \"الثقات\" ٩/ ١٢٨، \"تهذيب الكمال\" ٢٥/ ٢٧٤، \"سير أعلام النبلاء\" ١٢/ ٣٤٥، \"تهذيب التهذيب\" ٩/ ١٦٧، \"التقريب\" (٥٩١٢).\n(٧) القرشي، أبو عبد الله البصري، ثقة أمي.","vol":"21","page":477},{"text":"عبد الله بن واقد أبو رجاء (١)، عن محمد بن مالك البزار (٢)، عن البراء ابن عازب (٣) في قوله ﷿: ﴿تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَامٌ﴾ قال: يوم يلقون ملك الموت لا يقبض روح مؤمن إلا سلم عليه (٤).\n[٢٢٨٦] وأخبرني الحسين بن محمد (٥)، قال: أخبرنا أبو علي بن حبش المقري (٦)، قال: حدثنا عبد الملك أحمد بن إدريس القطان (٧) بالرقة (٨)، قال: أخبرنا عمر بن مدرك القاص (٩)، قال: أخبرنا أبو الأحوص محمد بن حيان البغوي (١٠)، قال: أخبرنا حماد بن خالد\n_________\n(١) ثقة موصوف بخصال الخير.\n(٢) الجوزجاني، أبو المغيرة، مولى البراء بن عازب، صدوق يخطئ كثيرًا.\n(٣) الصحابي المشهور.\n(٤) [٢٢٨٥] الحكم على الإسناد:\nفيه عبد الله بن يوسف لم أجده.\nالتخريج:\nذكره القرطبي في \"الجامع\" ١٤/ ١٩٩.\n(٥) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٦) الحسين بن محمد بن حبيش ثقة مأمون.\n(٧) لم أجده.\n(٨) الرقة: بفتح أوله وثانيه وتشديده وأصله كل أرض إلى جنب واد ينبسط عليها الماء، وجمعها رقاق، وقيل: الرقاق: الأرض اللينة التراب، وهي مدينة مشهورة على الفرات.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٥٨ - ٥٩.\n(٩) أبو حفص الرازي، ويقال البلخي قال ابن معين: كذاب.\n(١٠) محمد بن حيان، أبو الأحوص البغوي، نزيل بغداد، ثقة.","vol":"21","page":478},{"text":"الخياط (١)، قال: أخبرنا خلف بن خليفة (٢)، عن أبي هاشم (٣)، عن أبي الأحوص (٤)، عن ابن مسعود (٥) قال: إذا جاء ملك الموت ليقبض روح المؤمن قال: ربك يقرئك السلام (٦).\n﴿وَأَعَدَّ لَهُمْ أَجْرًا كَرِيمًا﴾ وهو الجنة.\n\n<span data-type=\"title\" id=toc-3973>٤٥ </span>- ﴿يَاأَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا﴾\n\n<span data-type=\"title\" id=toc-3974>٤٦ </span>- ﴿وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا (٤٦)﴾ (٧)\n_________\n(١) ثقة أمي.\n(٢) ابن صاعد بن برام الأشجعي، صدوق اختلط في الآخر.\n(٣) أبو هاشم الرماني الواسطي، اسمه: يحيى بن دينار، وقيل: ابن الأسود، وقيل: ابن نافع كان ينزل قصر الرمان بواسط، قال عبد الله بن أحمد عن أبيه وإسحاق بن منصور عن يحيى بن معين وأبو زرعة والنسائي: ثقة، وقال أبو حاتم: كان فقيها وكان صدوقا. وذكره ابن حبان في الثقات. انظر: \"الثقات\" ٧/ ٥٩٦، \"تهذيب الكمال\" ٣٤/ ٣٦٢، \"التقريب\" (٨٤٢٥).\n(٤) عوف بن مالك بن نضلة الأشجعي، ثقة.\n(٥) الصحابي المشهور.\n(٦) [٢٢٨٦] الحكم على الإسناد:\nفيه عمر بن مدرك كذاب، وعبد الملك لم أجده.\nالتخريج:\nانظر \"معالم التنزيل\" للبغوي ٦/ ٣٦١.\n(٧) وفي هذِه الآية أورد بعض المفسرين أقوالًا نفيسة، أسوقها للفائدة، خاصة وأن المصنف ﵀ لم يفصل في شرحها:\nقال الطبري: يقول تعالى ذكره لنبيه محمد - ﷺ -: يا محمد ﴿إِنَّا أَرْسَلْنَاكَ شَاهِدًا﴾ على أمتك بإبلاغك إياهم ما أرسلناك به من الرسالة. قال القرطبي: قال قتادة: (وشاهدًا) على سائر الأمم بتبليغ أنبيائهم. قال ابن كثير: ﴿شَاهِدًا﴾ أي لله =","vol":"21","page":479},{"text":"يستضيء به أهل الدين.\nقال جابر بن عبد الله: لما نزلت ﴿وإِنَّا فتَحَنا﴾ (١) الآيات قالت الصحابة ﵃: هنيئًا لك يا رسول الله هذِه الفاتحة، فما لنا؟ .\n_________\n= بالوحدانية، وأنه لا إله غيره وعلى الناس بأعمالهم يوم القيامة وجئنا بك على هؤلاء شهيدًا كقوله: ﴿لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا﴾. قال الطبري: ومبشرهم بالجنة إن صدقوك وعملوا بما جئتهم به من عند ربك، ﴿وَنَذِيرًا﴾ من النار أن يدخلوها، فيعذبوا بها إن هم كذبوك، وخالفوا ما جئتهم به من عند الله. وقوله: ﴿وَدَاعِيًا إِلَى اللَّهِ﴾ يقول: وداعيا إلى توحيد الله، وإفراد الألوهية له، وإخلاص الطاعة لوجهه دون كل من سواه من الآلهة والأوثان، وعن قتادة: ﴿وَدَاعِيًا إِلَى اللَّهِ﴾ إلى شهادة أن لا إله إلا الله. وقوله: ﴿بِإِذْنِه﴾ يقول: بأمره إياك بذلك. ﴿وَسِرَاجًا مُّنِيرًا﴾ يقول: وضياء لخلقه يستضيء بالنور الذي أتيتهم به من عند الله عباده ﴿مُّنِيَرًا﴾ يقول: ضياء ينير لمن استضاء بضوئه، وعمل بما أمره. وإنما يعني بذلك، أنه يهدي به من اتبعه من أمته.\nلطيفة: قال القرطبي: ووصفه بالإنارة لأن من السرج ما لا يضيء إذا قل سليطه ودقت فتيلته. قال ابن كثير: وأمرك ظاهر فيما جئت به من الحق كالشمس في إشراقها وإضاءتها، لا يجحدها إلا معاند.\nوقد أشار ذكر المفسرين أن هذِه الآية اشتملت على ست من أسماء النبي - ﷺ -، وقد ذكر أبو بكر بن العربي في \"أحكامه\" في هذِه الآية من أسماء النبي - ﷺ - سبعة وستين اسما. وروى البخاري، ومسلم، عن ابن عباس ﵄: لما نزلت ﴿يَاأَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا﴾ الآية وقد كان أمر عليّا ومعاذًا ﵄ أن يسيرا إلى اليمن فقال: \"انطلقا فبشرا ولا تنفرا، ويسرا ولا تعسرا\". انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٨٧، \"جامع البيان\" للطبري ٢٢/ ١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٠١.\n(١) الفتح: ١.","vol":"21","page":480},{"text":"فأنزل الله تعالى:\n\n<span data-type=\"title\" id=toc-3975>٤٧ </span>- ﴿وَبَشِّرِ الْمُؤْمِنِينَ بِأَنَّ لَهُمْ مِنَ اللَّهِ فَضْلًا كَبِيرًا (٤٧)﴾ (١).\n\n<span data-type=\"title\" id=toc-3976>٤٨ </span>- ﴿وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ وَدَعْ أَذَاهُمْ﴾\nاصبر عليه ولا تكافئهم، نسختها آية القتال (٢). ﴿وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا﴾.\n_________\n(١) رواه البخاري في التفسير (٣٨٥٤) عن قتادة، عن أنس وفيه: قال أصحابه، هنيئا مريئا، فما لنا؟ فأنزل الله: ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَكَانَ ذَلِكَ عِنْدَ اللَّهِ فَوْزًا عَظِيمًا (٥)﴾، وكذا أخرجه أحمد في \"المسند\" ٣/ ١٢٢ (١٢٢٤٨) عن أنس وإسناده صحيح على شرط الشيخين، ٣/ ٢١٥ (١٣٢٦٩) عن قتادة عن أنس، ٣/ ٢٥٢ (١٣٦٦٤) عن عكرمة، عن أنس، ٣/ ١٧٣ (١٢٨٠٢) عن قتادة، عن عكرمة.\nقال الأرناؤوط: لهذا الحديث إسنادان: الأول: قتادة، عن عكرمة مرسلا ورجاله ثقات رجال الشيخين، غير عكرمة فمن رجال البخاري. والثاني: قتادة، عن أنس، وإسناده صحيح على شرط الشيخين.\nفائدة: قال ابن عطية: قال لنا أبي - ﵁ -: هذِه من أرجى آية عندي في كتاب الله تعالى، لأن الله ﷿ قد أمر نبيه أن يبشر المؤمنين بأن لهم عنده فضلا كبيرا، وقد بين تعالى الفضل الكبير في قوله تعالى: ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي رَوْضَاتِ الْجَنَّاتِ لَهُمْ مَا يَشَاءُونَ عِنْدَ رَبِّهِمْ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ﴾ فالآية التي في هذِه السورة خبر، والتي في (حم. عسق) تفسير لها. \"المحرر الوجيز\" ٣/ ٣٨٩.\n(٢) قال القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٢٠٢: ﴿وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ﴾ أي لا تطعهم فيما يشيرون عليك من المداهنة في الدين ولا تمالئهم. (الكافرين): أبي سفيان وعكرمة وأبي الأعور السلمي، قالوا: يا محمد، لا تذكر آلهتنا بسوء نتبعك. (والمنافقين): عبد الله بن أبي وعبد الله بن سعد وطعمة ابن أبيرق، حثوا النبي - ﷺ - على إجابتهم بتعلة المصلحة. (ودع أذاهم) أي دع أن تؤذيهم مجازاة على إذايتهم إياك. فأمره ﵎ بترك معاقبتهم، والصفح =","vol":"21","page":481},{"text":"<span data-type=\"title\" id=toc-3977>٤٩ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ﴾ (١) (٢) (٣) تجامعوهن.\n_________\n= عن زللهم. ونسخ من الآية على هذا التأويل ما يخص الكافرين، وناسخه آية السيف. وفيه معنى ثان: أي أعرض عن أقوالهم وما يؤذونك، ولا تشتغل به، وهذا تأويل مجاهد، والآية منسوخة بآية السيف.\nوقال الشوكاني: في الآية تعريض لغيره من أمته لأنه - ﷺ - معصوم عن طاعتهم في شيء مما يريدونه ويشيرون به عليه.\n(١) هنا أطلق النكاح على العقد وحده، وليس في القرآن آية أصرح في ذلك منها، وقد اختلفوا في النكاح: هل هو حقيقة في العقد وحده أو في الوطء أو فيهما؟ على ثلاثة أقوال، واستعمال القرآن إنما هو في العقد والوطء بعده إلا في هذِه الآية، فإنه استعمل في العقد وحده لقوله ﵎: ﴿إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ﴾.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٨٧،\n(٢) قوله تعالى: ﴿الْمُؤْمِنَاتِ﴾ خرج مخرج الغالب، إذ لا فرق في الحكم بين المؤمنة والكتابية في ذلك بالاتفاق.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٨٧.\n(٣) فيه دلالة لإباحة طلاق المرأة قبل الدخول بها.\nقال ابن العربي ﵀ في \"أحكام القرآن\" ٣/ ٥٨٧: الدخول بالمرأة وعدم الدخول بها إنما يعرف مشاهدة بإغلاق الأبواب على خلوة، أو بإقرار الزوجين، فإن لم يكن دخول وقالت الزوجة: وطئني، وأنكر الزوج، حلف ولزمتها العدة، وسقط عنه نصف المهر، وإن قال الزوج: وطئتها وجب عليه المهر كله، ولم تكن عليها عدة، وإن كان دخول فقالت المرأة: لم يطأني لم تصدق في العدة، ولا حق لها في المهر، فإن قال: وطئتها، وأنكرت، وجب عليها العدة، وأخذ منه الصداق، ووقع حتى يفيء أو يطول المدى، فيرد إلى صاحبه أو يتصدق به على القولين.","vol":"21","page":482},{"text":"﴿فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا﴾ (١) تحصونها عليهن بالأقراء والأشهر (٢).\n﴿فَمَتِّعُوهُنَّ﴾ أي: أعطوهن ما يستمتعن به (٣).\nقال ابن عباس: إذا لم يكن سمى لها صداقًا فإذا فرض لها صداقها لها نصفه.\nوقال قتادة: هذِه الآية منسوخة بقوله تعالى: ﴿فَنِصفُ مَا فرضتُم﴾ (٤).\n_________\n(١) هذا أمر مجمع عليه بين العلماء، أن المرأة إذا طلقت قبل الدخول بها لا عدة عليها، فتتزوج في فورها من شاءت، ولا يستثنى من هذا إلا المتوفى عنها زوجها، فإنها تعتد منه أربعة أشهر وعشرًا وإن لم يكن دخل بها بالإجماع أيضًا.\n(٢) قال القرطبي ﵀ في \"الجامع لأحكام القرآن\" ١٤/ ٢٠٤: وهذِه الآية مخصصة لقوله تعالى: ﴿يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾ [البقرة: ٢٢٨] ولقوله: ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ﴾ [الطلاق: ٤].\n(٣) المتعة هاهنا أعم من أن تكون نصف الصداق المسمى أو المتعة الخاصة إن لم يكن قد سمي لها. قال الله تعالى: ﴿وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ﴾ وقال ﷿ ﴿لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَاعًا بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ (٢٣٦)﴾، وفي \"صحيح البخاري\" عن سهل بن سعد، وأبي أسيد ﵄ قالا: إن رسول الله - ﷺ - تزوج أميمة بنت شراحيل، فلما أن دخلت عليه - ﷺ - بسط يده إليها فكأنها كرهت ذلك، فأمر أبا أسيد أن يجهزها ويكسوها ثوبين رازقيين. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٨٩.\n(٤) البقرة: ٢٣٧.","vol":"21","page":483},{"text":"وقيل: هو أمر ندب، فالمتعة مستحبة، ونصف المهر واجب (١).\n﴿وَسَرِّحُوهُنَّ﴾ (٢) وخلّوا سبيلهن ﴿سَرَاحًا جَمِيلًا﴾ بالمعروف (٣).\n_________\n(١) يستحب أن لا ينعقد النكاح إلا بصداق، لأنه أقطع للنزاع، وأنفع للمرأة من حيث إنه لو حصل طلاق قبل الدخول وجب نصف المسمى، فلو لم تكن تسمية لم يجب صداق، بل تجب المتعة، فلو عقد النكاح بلا صداق صح، قال تعالى: ﴿لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً﴾ فهذا تصريح بصحة النكاح والطلاق من غير مهر، ثم يجب لها المهر.\nمسألة: وهل يجب المهر بالعقد أم بالدخول؟ فيه خلاف مشهور، وهما قولان للشافعي أصحهما بالدخول وهو ظاهر هذِه الآية.\nمسألة: وهل يكون الصداق قليلًا أو كثيرًا؟ يجوز أن يكون الصداق قليلًا أو كثيرًا مما يتمول به إذا تراضى الزوجان، ودليله قول النبي - ﷺ -: \"التمس لو خاتمًا من حديد\" وخاتم الحديد في نهاية من الغلة، وهذا مذهب الشافعي وجمهور العلماء من السلف والخلف أنه يجوز ما تراضي به الزوجان من قليل أو كثير؛ كالسوط والنعل وخاتم الحديد ونحوه، ويجوز أن يكون الصداق تعليم القرآن وهو جائز عند الشافعي، وبه قال عطاء والحسن بن صالح، ومالك، وإسحاق وغيرهم؛ لقوله - ﷺ - فيما رواه مسلم \"اذهب فقد ملكتكها بما معك من القرآن\" ومنعه جماعة منهم الزهري، وأبو حنيفة.\nانظر: \"شرح صحيح مسلم\" للنووي ٩/ ٢١٣ - ٢١٤ كتاب النكاح، باب أقل الصداق.\n(٢) التسريح كناية عن الطلاق عند أبي حنيفة؛ لأنه يستعمل في غيره فيحتاج إلى نية، وعند الشافعي صريح. وقد استبعد الشوكاني ذلك الأمر فقال: ﴿وَسَرِّحْوهنَّ سَرَاحًا جَمِيلًا﴾ أي: أخرجوهن من منازلكم، إذ ليس لكم عليهن عدة، والسراح الجميل هنا كناية عن الطلاق، وهو بعيد لأنه قد تقدم ذكر الطلاق ورتب عليه التمتيع وعطف عليه السراح الجميل، فلا بد أن يراد به معنى غير الطلاق.\n(٣) وقد يقصد به سنة غير بدعة.","vol":"21","page":484},{"text":"وفي الآية دليل على أن الطلاق قبل النكاح غير واقع خصّ أو عمّ، خلافًا لأهل الكوفة (١).\n[٢٢٨٧] الحسين بن محمد بن فنجويه (٢)، قال: أخبرنا عبيد الله ابن محمد بن شنبة (٣)، قال: أخبرنا عبيد الله بن أحمد بن منصور\n_________\n(١) وقد استدل ابن عباس - ﵄ -، وسعيد بن المسيب، والحسن البصري، وعلي بن الحسين زبن العابدين، وجماعة من السلف بهذِه الآية على أن الطلاق لا يقع إلا إذا تقدمه نكاح، لأن الله تعالى قال: ﴿إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ﴾ فعقب النكاح بالطلاق، قال ابن عباس ﵄: إنما قال الله ﷿: ﴿إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ﴾ ألا ترى أن الطلاق بعد النكاح، وقد ورد الحديث بذلك عن عمرو بن شعيب، عن أبيه، عن جده قال: قال رسول الله - ﷺ - \"لا طلاق لابن آدم فيما لا يملك\" صحيح: رواه أبو داود كتاب الطلاق، باب في الطلاق قبل النكاح (٢١٩٠) والترمذي كتاب أبواب الطلاق، باب ما جاء لا طلاق قبل النكاح (١١٨١). وقال الترمذي: هذا حديث حسن، وهو أحسن شيء روي في هذا الباب، فدل على أنه لا يصح ولا يقع قبله، وهذا مذهب الشافعي، وأحمد ابن حنبل، وطائفة كثيرة من السلف والخلف رحمهم الله تعالى، وذهب مالك، وأبو حنيفة رحمهما الله تعالى إلى صحة الطلاق قبل النكاح فيما إذا قال: إن تزوجت فلانة فهي طالق، فعندهما متى تزوجها طلقت منه، واختلفا فيما إذا قال: كل امرأة أتزوجها فهي طالق، فقال مالك: لا تطلق حتى يعين المرأة. وقال أبو حنيفة ﵀: كل امرأة يتزوجها بعد هذا الكلام تطلق منه، فأما الجمهور فاحتجوا على عدم وقوع الطلاق بهذِه الآية.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٧٨٤، و\"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٠٣ - ٢٠٤ \"جامع البيان\" للطبري ٢٢/ ١٩ - ٢٠.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو أحمد القاضي لم يذكر بجرح أو تعديل.","vol":"21","page":485},{"text":"الكسائي (١)، قال: أخبرنا عبد السلام بن عاصم الرازي (٢)، قال: أخبرنا أبو زهير (٣)، قال: أخبرنا الأجلح (٤)، عن حبيب بن أبي ثابت (٥) قال: كنت قاعدًا عند علي بن الحسين (٦) فجاءه رجل فقال: إني قلت يوم أتزوج فلانة بنت فلان فهي طالق. قال: اذهب فتزوجها فإن الله ﷿ بدأ بالنكاح قبل الطلاق قال: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ﴾ ولم يقل إذا طلقتموهن ثم نكحتموهن. ولم يره سببًا (٧).\n_________\n(١) محله الصدق.\n(٢) مقبول.\n(٣) عبد الرحمن بن مغراء بن عياض الدوسي، صدوق تكلم في حديثه عن الأعمش.\n(٤) أجلح بن عبد الله بن حجية، ويقال: أجلح بن عبد الله بن معاوية الكندي، أبو حجية الكوفي، ويقال: اسمه يحيى والأجلح لقب صدوق شيعي، قال يحيى بن سعيد القطان: في نفسي منه شيء، وقال يحيى بن معين: صالح، وقال مرة: ثقة، ومرة: ليس به بأس، وقال العجلي: ثقة، وقال أبو حاتم: ليس بالقوي، يكتب حديثه ولا يحتج به وقال النسائي: ضعيف وقال ابن حجر: صدوق شيعي. انظر: \"تهذيب الكمال\" ٢/ ٢٧٥، \"تهذيب التهذيب\" ١/ ١٦٥، \"التقريب\" (٢٨٥) ..\n(٥) الكوفي، ثقة فقيه جليل كثير الإرسال والتدليس.\n(٦) ابن علي بن أبي طالب ثقة ثبت عابد فقيه فاضل مشهور.\n(٧) [٢٢٨٧] الحكم على الإسناد:\nابن شنبة لم يذكر بجرح أو تعديل، وعبد السلام مقبول.\nالتخريج:\nذكره القرطبي في تفسيره ١٤/ ٢٠٣.","vol":"21","page":486},{"text":"والدليل عليه:\n[٢٢٨٨] ما أخبرنا الحسين بن محمد بن الحسين الدينوري (١)، قال: أخبرنا عمر بن أحمد بن القاسم النهاوندي (٢)، قال: أخبرنا محمد بن إبراهيم بن المنذر النيسابوري (٣)، بمكة قال: أخبرنا الربيع بن سليمان (٤)، قال: أخبرنا أيوب بن سويد (٥)، قال: أخبرنا ابن أبي ذئب (٦)، عن عطاء (٧)، عن جابر بن عبد الله قال: قال رسول الله - ﷺ -: \"لا طلاق قبل نكاح\" (٨).\n_________\n(١) ابن فنجويه. ثقة صدوق كثير الرواية للمناكير.\n(٢) فقيه روى عن الثقات الموضوعات.\n(٣) الإمام الحافظ العلامة شيخ الإسلام أبو بكر؛ محمد بن إبراهيم بن المنذر النيسابوري الفقيه نزيل مكة، وصاحب التصانيف، ولد في حدود موت أحمد بن حنبل وتوفي سنة (٣١٠ هـ) قال الذهبي: عدل صادق فيما علمت إلا ما قال فيه سلمة بن قاسم الأندلسي: كان لا يحسن الحديث. انظر: \"سير أعلام النبلاء\" ٢٨/ ١٦١ \"ميزان الاعتدال\" ٣/ ٤٥٠، \"تاريخ الإسلام\" ١/ ٢٧١٣، \"لسان الميزان\" ٥/ ٦٢٦.\n(٤) أبو محمد المصري المؤذن صاحب الشافعي، ثقة.\n(٥) الرملي، أبو مسعود، صدوق يخطئ.\n(٦) محمد بن عبد الرحمن بن المغيرة، ثقة فقيه فاضل.\n(٧) عطاء بن يسار الهلالي، ثقة.\n(٨) [٢٢٨٨] الحكم على الإسناد:\nفيه النهاوندي روى عن الثقات الموضوعات، وشيخه تكلم فيه الأندلسي.\nالتخريج:\nرواه ابن ماجه كتاب الطلاق، باب لا طلاق قبل النكاح (٢٠٤٨) عن المسور بن مخرمة، وصححه الألباني.","vol":"21","page":487},{"text":"<span data-type=\"title\" id=toc-3978>٥٠ </span>- ﴿يَاأَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللَّاتِي آتَيْتَ أُجُورَهُنَّ﴾ (١)\nمهورهن (٢). ﴿وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ﴾ (٣) مثل: صفية\n_________\n(١) وقد اختلف الناس في تأويل قوله تعالى: ﴿إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ﴾ فقيل: المراد بها أن الله تعالى أحل له أن يتزوج كل امرأة يؤتيها مهرها، قال ابن زيد، والضحاك. فعلى هذا تكون الآية مبيحة جميع النساء حاشا ذوات المحارم. وقيل: المراد أحللنا لك أزواجك، أي: الكائنات عندك، لأنهن قد اخترنك على الدنيا والآخرة، قال الجمهور من العلماء: وهو الظاهر، لأن قوله: ﴿آتَيْتَ أُجُورَهُنَّ﴾ ماض، ولا يكون الفعل الماضي بمعنى الاستقبال إلا بشروط. ومجيء الأمر على هذا التأويل ضيق على النبي - ﷺ -. ويؤيد هذا التأويل ما قاله ابن عباس: كان رسول الله - ﷺ - يتزوج في أي الناس شاء، وكان يشق ذلك على نسائه، فلما نزلت هذِه الآية وحرم عليه بها النساء إلا من سمى سر نساؤه بذلك.\nقال القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٢٠٦ - ٢٠٧: والقول الأول أصح لما ذكرناه، ويدل أيضًا على صحته ما أخرجه الترمذي، عن عطاء قال: قالت عائشة ﵂: ما مات رسول الله - ﷺ - حتى أحل الله تعالى له النساء. قال: هذا حديث حسن صحيح.\n(٢) المهور: هي الأجور هاهنا، كما قاله مجاهد وغير واحد. وقد كان مهره لنسائه اثنتي عشرة أوقية ونشًّا وهو نصف أوقية، فالجميع خمسمائة درهم إلا أم حبيبة بنت أبي سفيان، فإنه أمهرها عنه النجاشي رحمه الله تعالى أربعمائة دينار، وإلا صفية بنت حي فإنه اصطفاها من سبي خيبر، ثم أعتقها وجعل عتقها صداقها، كذلك جويرية بنت الحارث المصطلقية أدى عنها كتابتها إلى ثابت بن قيس بن شماس وتزوجها ﵅ أجمعين.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٩٠.\n(٣) والمراد به الفيء المأخوذ على وجه القهر والغلبة الشرعية، وقد كان النبي - ﷺ - يأكل من عمله، ويطأ من ملك يمينه، بأشرف وجوه الكسب، وأعلى أنواع =","vol":"21","page":488},{"text":"وجويرية ومارية (١).\n﴿وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ﴾ من نساء عبد المطلب (٢)\n_________\n= الملك، وهو القهر والغلبة، لا من الصفق بالأسواق، وقد قال - ﷺ -: \"جعل رزقي تحت ظل رمحي\".\n(١) مارية القبطية، أم ولد رسول الله - ﷺ -، قال ابن سعد: بعث المقوقس صاحب الإسكندرية إلى رسول الله - ﷺ - في سنة سبع من الهجرة بمارية وأختها سيرين، وكانت مارية بيضاء جميلة فأنزلها رسول الله - ﷺ - في العالية، وكان يطؤها بملك اليمين وضرب عليها مع ذلك الحجاب فحملت منه ووضعت هناك في ذي الحجة سنة ثمان، وكان أبو بكر ينفق على مارية حتى مات ثم عمر حتى توفيت في خلافته، قال الواقدي: ماتت في المحرم سنة ست عشرة فكان عمر يحشر الناس لشهودها وصلي عليها بالبقيع، وقال ابن منده: ماتت مارية بعد النبي - ﷺ - بخمس سنين. انظر: \"الإصابة\" لابن حجر ٨/ ١١١.\nوقد ملك صفية، وجويرية فأعتقهما وتزوجهما، وملك ريحانة بنت شمعون النضرية، ومارية القبطية أم ابنه إبراهيم ﵉، وكانتا من السراري - ﵄ -.\n(٢) لطيفة: هذا عدل وسط بين الإفراط والتفريط، فإن النصارى لا يتزوجون المرأة إلا إذا كان الرجل بينه وبينها سبعة أجداد فصاعدًا، واليهود يتزوج أحدهم بنت أخيه وبنت أخته، فجاءت هذِه الشريعة الكاملة الطاهرة بهدم إفراط النصارى، فأباح بنت العم والعمة، وبنت الخال والخالة، وتحريم ما فرطت فيه اليهود من إباحة بنت الأخ والأخت وهذا شنيع فظيع، وإنما قال: ﴿وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ﴾ فوحد لفظ الذكر لشرفه وجمع الإناث لنقصهن كقوله: ﴿عَنِ اليَمِينِ وَالشَّمَائلِ﴾، ﴿يُخرِجُهُم مِّنَ الظلُمَاتِ إِلَى النوُر﴾، ﴿وَجَعَلَ الظُّلماتِ وَالُّنورَ﴾ وله نظائر كثيرة. وقيل: ذكر الله ﵎ العم والخال فردًا، والعمات والخالات جمعًا، والحكمة في ذلك أن العم والخال في الإطلاق اسم جنس كالشاعر والراجز، وليس كذلك العمة والخالة، وهذا عرف لغوي فجاء الكلام عليه بغاية البيان لرفع الإشكال، وهذا دقيق فتأملوه.\nانظر: \"أحكام القرآن\" ٣/ ١٥٥٦ - ١٥٥٧.","vol":"21","page":489},{"text":"﴿وبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ﴾ من نساء بني زهرة. ﴿اللَّاتِي هَاجَرْنَ مَعَكَ﴾ فمن لم يهاجر منهن لم يجز نكاحها (١). وقرأ ابن مسعود: (واللاتي هاجرن) بواو (٢).\n_________\n(١) مسألة: قوله تعالى ﴿اللَّاتِي هَاجَرْنَ مَعَكَ﴾ وفيه قولان: أحدهما: أن معناه لا يحل لك أن تنكح من بنات عمك وبنات عماتك إلا من أسلم، لقوله - ﷺ -: \"المسلم من سلم المسلمون من لسانه ويده، والمهاجر من هجر ما نهى الله عنه\". الثاني: أن المعنى: لا يحل لك منهن إلا من هاجر إلى المدينة، لأن من لم يهاجر ليس من أولئك لقوله تعالى: ﴿وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهَاجِرُوا﴾. ومن لم يهاجر لم يكمل، ومن لم يكمل لم يصلح لرسول الله - ﷺ - الذي كمل وشرف وعظم. وهذا يدل على أن الآية مخصوصة برسول الله - ﷺ - ليست بعامة له ولأمته، -كما قال بعضهم- لأن هذِه الشروط تختص به. ولهذا المعنى نزلت الآية في أم هانئ بأنها لم تكن هاجرت، فمنع منها لنقصها بالهجرة.\nفائدة: المراد بقوله: ﴿هَاجَرنَ﴾ خرجن إلى المدينة، وهذا أصح من الأول؛ لأن الهجرة عند الإطلاق هي الخروج من بلد الكفر إلى دار الإيمان، والأسماء إنما تحمل على عرفها، والهجرة في الشريعة أشهر من أن تحتاج إلى بيان، أو تختص بدليل، وإنما يلزم ذلك لمن ادعى غيرها.\nفائدة: قوله تعالى: ﴿مَعَك﴾ المعية هنا الاشتراك في الهجرة لا الصحبة فيها، ومن هاجر حل له كان في صحبته أو لم يكن؛ يقال: دخل فلان معي، وخرج معي، أي: كان عمله كعملي، وإن لم يقترن فيه عملكما، ولو قلت: خرجنا معا لاقتضى ذلك المعنيين جميعا: المشاركة في الفعل، والاقتران فيه.\nانظر: \"أحكام القرآن\" لابن العربي ٣/ ١٥٥٦. \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٠٧ - ٢٠٨.\n(٢) قال الطبري في \"جامع البيان\" ٢٢/ ٢١: وقد ذُكر أن ذلك في قراءة ابن مسعود: (وبنات خالاتك واللاتي هاجرن معك) بواو وذلك وإن كان كذلك في قراءته محتمل أن يكون بمعنى قراءتنا بغير الواو، وذلك أن العرب تدخل الواو في نعت =","vol":"21","page":490},{"text":"[٢٢٨٩] أنبأني عقيل بن محمد (١)، قال: أخبرنا المعافى بن زكريا (٢)، قال: أخبرنا محمد بن جرير (٣)، قال: أخبرنا (أبو كريب (٤)، عن عبيد الله) (٥) بن موسى (٦)، عن إسرائيل (٧)، عن السدي (٨)، عن أبي صالح (٩)، عن أم هانئ (١٠) قالت: خطبني رسول الله - ﷺ - فاعتذرت إليه فعذرني، ثم أنزل الله تعالى: ﴿إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللَّاتِي آتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ اللَّاتِي هَاجَرْنَ﴾\n_________\n= من قد تقدم ذكره أحيانا، كما قال الشاعر:\nفإِنّ رُشيدا وَابنَ مَرْوَانَ لَمْ يَكُنْ. . . لِيَفْعَلَ حتى يَصْدُرَ الأَمْرُ مَصْدَرَا\nورشيد هو ابن مروان. وكان الضحاك بن مزاحم يتأوّل قراءة عبد الله هذِه أنهن نوع غير بنات خالاته، وأنهن كل مهاجرة هاجرت مع النبي - ﷺ -، فقال في حرف ابن مسعود: (واللاتي هاجرن معك) يعني بذلك: كل شيء هاجر معه ليس من بنات العم والعمة، ولا من بنات الخال والخالة.\n(١) لم أجده.\n(٢) العلامة الفقيه، الحافظ الثقة.\n(٣) الطبري، الإمام العلم المجتهد عالم العصر صاحب التصانيف البديعة.\n(٤) محمد بن العلاء بن كريب، ثقة حافظ.\n(٥) في الأصل: (أبو بكر بن عبد الله).\n(٦) ابن المختار، ثقة كان يتشيع.\n(٧) إسرائيل بن يونس بن أبي إسحاق الهمداني السبيعي، ثقة تكلم فيه بلا حجة.\n(٨) إسماعيل بن عبد الرحمن بن أبي كريمة صدوق يهم ورمي بالتشيع.\n(٩) مولى أم هانئ بنت أبي طالب، ضعيف يرسل.\n(١٠) أم هانئ بنت أبي طالب القرشية الهاشمية، أخت علي بن أبي طالب، اسمهما فاختة.","vol":"21","page":491},{"text":"مَعَكَ﴾ هو قالت: فلم أحل له لأني لم أهاجر معه، كنت من الطلقاء (١) ﴿وَامْرَأَةً مُؤْمِنَةً﴾ (٢) أي وأحللنا لك امرأة مؤمنة.\n﴿إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ﴾ (٣)\n_________\n(١) [٢٢٨٩] الحكم على الإسناد:\nفيه أبو صالح ضعيف يرسل، وشيخ المصنف لم أجده.\nالتخريج:\nرواه الترمذي كتاب تفسير القرآن، باب ومن سورة الأحزاب (٣٢١٤)، وقال: هذا حديث حسن صحيح، لا أعرفه إلا من هذا الوجه، من حديث السدي. ورواه الطبري في \"جامع البيان\" ٢٢/ ٢١ - ٢٢.\n(٢) وهذا تقييد من طريق التخصيص بالتعليل والتشريف، لا من طريق دليل الخطاب، وفي هذا أن الكافرة لا تحل له. قال إمام الحرمين: وقد اختلف في تحريم الحرة الكافرة عليه.\nقال ابن العربي: والصحيح عندي تحريمها عليه، وبهذا يتميز علينا فإنه ما كان من جانب الفضائل والكرامة فحظه فيه أكثر، وما كان من جانب النقائص فجانبه عنها أظهر، فجوز لنا نكاح الحرائر من الكتابيات، وقصر هو لجلالته على المؤمنات، وإذا كان لا يحل له من لم يهاجر لنقصان فضل الهجرة فأحرى ألا تحل له الكتابية الحرة لنقصان الكفر. انظر: \"أحكام القرآن\" لابن العربي ٣/ ١٥٥٩.\n(٣) مسألة: هل ينعقد النكاح بلفظ الهبة أم لا؟ بالنسبة للنبي - ﷺ - فيه وجهان، أحدهما: ينعقد لظاهر الآية، وحديث المرأة التي وهبت نفسها للنبي - ﷺ - في \"صحيح مسلم\"، والثاني لا ينعقد بلفظ الهبة، بل لا ينعقد إلا بلفظ التزويج كغيره من الأمة.\nتنبيه: وينبغي أن يعلم أن قول الموهوبة: وهبت نفسي لك لا ينعقد به النكاح إذ لا بد بعده من عقد مع الولي، وقد أجمع العلماء على أن هبة المرأة نفسها غير جائز، وأن هذا اللفظ من الهبة لا يتم عليه نكاح، إلا ما روي عن أبي حنيفة وصاحبيه فإنهم قالوا: إذا وهبت فأشهد هو على نفسه بمهر فذلك جائز. =","vol":"21","page":492},{"text":"بغير مهر (١)، وقراءة العامة (إن) بكسر الألف على الجزاء والاستقبال، وقرأ الحسن بفتح الألف على المضي والوجوب.\n_________\n= قال ابن عطية: فليس في قولهم إلا تجويز العبارة ولفظة الهبة، وإلا فالأفعال التي اشترطوها هي أفعال النكاح بعينه. \"المحرر الوجيز\" ٤/ ٣٩٢.\nقلت: وهذا مما عمت به البلوى في كثير من البلدان الإسلامية التي أبيح فيها الاختلاط بين الرجال والنساء، خاصة في مراحل التعليم، وفي سن الشباب فكثيرًا ما سمعنا وقرأنا أن أغلب الطالبات في الجامعة وفي المراحل الثانوية قد تزوجن بهذِه الطريقة، وهي أن تقول الفتاة للشاب: وهبت لك نفسي، ويحدث بينهما ما يحدث بين المرأة وزوجها، وذلك لكثرة الفتن، وغلبة الجهل على الناس، ولابتعادهم عن دينهم، ولقلة أهل العلم الأتقياء، والله المستعان، ولا حول ولا قوة إلا بالله العلي العظيم.\n(١) وهو قول قتادة، رواه الطبري، وروي أيضًا عن صالح بن مسلم قال: سألت الشعبي عن امرأة وهبت نفسها لرجل؟ قال: لا يكون، لا تحل له، إنما كانت للنبي - ﷺ -. \"جامع البيان\" ٢٢/ ٢١ - ٢٢.\nمسألة: قال عكرمة: أي لا تحل الموهوبة لغيرك، ولو أن امرأة وهبت نفسها لرجل لم تحل له حتى يعطيها شيئًا، وكذا قال مجاهد والشعبي وغيرهما، أي: أنها إذا فوضت المرأة نفسها إلى رجل فإنه متى دخل بها وجب عليه لها مهر مثلها، كما حكم به رسول الله - ﷺ - في بروع بنت واشق لما فوضت، فحكم لها رسول الله - ﷺ - بصداق مثلها لما توفي عنها زوجها، والموت والدخول سواء في تقرير المهر وثبوت مهر المثل في المفوضة لغير النبي - ﷺ -، فأما هو ﵊ فإنه لا يجب عليه للمفوضة شيء ولو دخل بها، لأن له أن يتزوج بغير صداق ولا ولي، ولا شهود، كما في قصة زينب بنت جحش ﵂.\nوقد روى مسلم كتاب النكاح عن سهل بن سعد الساعدي قال: جاءت امرأة إلى رسول الله - ﷺ - فقالت: يا رسول الله جئت أهب لك نفسي. . الحديث، قال النووي: فيه دليل على جواز هبة المرأة نكاحها له كما قال تعالى: ﴿وَامْرَأَةً مُؤْمِنَةً =","vol":"21","page":493},{"text":"﴿إِنْ أَرَادَ النَّبِيُّ أَنْ يَسْتَنْكِحَهَا﴾ (١) نحلة (٢) لك ﴿خَالِصَةً﴾ خاصة.\n﴿لَكَ مِنْ دُونِ الْمُؤْمِنِينَ﴾ (٣) (٤) فليس لامرأة أن تهب نفسها لرجل\n_________\n= إِن وَهَبَت نَفْسَهَا لِلنَّبِىِّ﴾ فهذِه الآية وهذا الحديث دليلان لذلك، فإذا وهبت امرأة نفسها للنبي - ﷺ - فتزوجها بلا مهر حل له ذلك، ولا يجب عليه بعد ذلك مهرها بالدخول ولا بالوفاة ولا غير ذلك، بخلاف غيره، فإنه لا يخلو نكاحه من وجوب مهر، إما مسمى ماما مهر المثل. . وفيه استحباب عرض المرأة نفسها على الرجل الصالح ليتزوجها. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ١٩٤، \"شرح صحيح مسلم\" للنووي ٩/ ٢١١ - ٢١٢.\n(١) يعني إذا أراد النبي - ﷺ - أن ينكحها، وهذا يبين أن رسول الله - ﷺ - مخير في القبول أو الرفض، وإنما بين الله تعالى ذلك وجعله قرآنا يتلى؛ لأن من مكارم الأخلاق أن يقبل الإنسان هبة الواهب، وجرت العادة والعرف على ذلك، ويرى الأكارم أن ردها هجنة في العادة، ووصمة على الواهب وأذية لقلبه، فبين الله تعالى ذلك في حق الرسول - ﷺ -، وأراد أن يرفع الحرج عنه، وليبطل ظن الناس في عاداتهم وأقوالهم، وفي الآية دليل على أن النكاح عقد معاوضة على صفات مخصوصة.\n(٢) النُّحْل: العطية والهبة ابتداءً من غير عوض ولا استحقاق. يقال: نحله ينحله نحلا بالضم. والنحلة بالكسر: العطية.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٨ (نحل).\n(٣) خص الله تعالى رسوله في أحكام الشريعة بمعان لم يشاركه فيها أحد في باب الفرض والتحريم والتحليل ومزية على الأمة وهبت له، ومرتبة خص بها، ففرضت عليه أشياء ما فرضت على غيره، وحرمت عليه أفعال لم تحرم عليهم، وحللت له أشياء لم تحلل لهم، منها متفق عليه ومختلف فيه.\n(٤) قوله تعالى ﴿مِن دُونِ المُؤمنِينَ﴾ فائدته أن الكفار وإن كانوا مخاطبين بفروع الشريعة عندنا فليس لهم في ذلك دخول؛ لأن تصريف الأحكام إنما يكون فيهم على تقدير الإسلام. وقيل: ما أوجبنا على المؤمنين وهو ألا يتزوجوا إلا أربع نسوة عن بينة وولي.","vol":"21","page":494},{"text":"بغير شهود ولا ولي ولا مهر إلا للنبي - ﷺ -، وهذا من خصائصه في النكاح كالتخيير والعذر (١) في النساء، وما روي أنه أعتق صفية، وجعل عتقها صداقها، ولو تزوجها بلفظ الهبة (٢)، وقالوا: كان اختصاص النبي - ﷺ - في ترك المهر، والدليل على ما ذهب إليه الشافعي أن الله تعالى سمى النكاح باسمين: النكاح والتزويج، فلا ينعقد بغيرهما.\nواختلف العلماء في التي (٣) وهبت نفسها لرسول الله - ﷺ -، وهل كانت عند رسول الله امرأة كذلك؟\nفقال ابن عباس، ومجاهد: لم يكن عند النبي - ﷺ - امرأة وهبت نفسها منه، ولم يكن عنده السلام امرأة إلا بعقد نكاح أو ملك يمين،\n_________\n(١) (العذر): وردت هكذا في المخطوط، وهو خطأ، والأولى أن تكون: (العدد) ويقصد به الزيادة عن أربعة نساء، والله أعلم.\n(٢) العبارة غير مستقيمة، وغير مكتملة، فيبدو أنه سقط منها جزء، ونظرًا لأنه لا توجد نسخة أخرى لتتم المقابلة عليها في صورة الأحزاب فقط فمن الممكن أن يثبت هنا -بعد الرجوع إلى كتب الفقه- عبارة: لم ينعقد النكاح، وهذا قول سعيد ابن المسيب، والزهري، ومجاهد، وعطاء، وبه قال مالك، والشافعي -وهذا في حق الأمة-. وأجاز آخرون عقد النكاح بلفظ الهبة، وقال أهل الكوفة، وإبراهيم النخعي: ينعقد بلفظ التمليك والهبة، فإذا وهبت امرأة نفسها، وقبلها بشهود ومهر فإن النكاح ينعقد. ومن قال بالقول الأول اختلفوا في نكاح النبي - ﷺ -، فذهب قوم إلى أنه كان ينعقد في حقه بلفظ الهبة، وذهب الآخرون إلى أنه لا ينعقد إلا بلفظ الإنكاح أو التزويج كما في حق سائر الأمة، لأن اختصاصه - ﷺ - كان في ترك المهر لا في لفظ النكاح، والله أعلم.\n(٣) وردت في المخطوط: الذي، وهو خطأ.","vol":"21","page":495},{"text":"وإنما قال الله سبحانه: ﴿إِن وَهَبَتْ﴾ على طريق الشرط والجزاء (١).\nوقال الآخرون: بلى كانت عنده موهوبة واختلفوا فيها.\nفقال (٢): هي ميمونة بنت الحارث (٣).\nقال الشعبي: زينب بنت خزيمة أم المساكين، امرأة من الأنصار (٤).\nعلي بن الحسين، والضحاك، ومقاتل: أم شريك بنت جابر من بني أسد (٥).\nعروة بن الزبير: خولة بنت حكيم بن الأوقص من بني سليم (٦).\n﴿قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ﴾ يعني أوجبنا على المؤمنين.\n﴿فِي أَزْوَاجِهِمْ﴾ قال مجاهد: يعني أربعًا (٧) حتى لا يتجاوزوهم.\nقتادة: هو أن لا نكاح إلا بولي وشاهدين (٨).\n﴿وَمَا مَلَكَتْ أَيْمَانُهُمْ﴾ يعني الولاية والإماء.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٢٢ - ٢٣.\n(٢) ابن عباس، وقتادة.\n(٣) رواه الطبري في \"جامع البيان\" ٢/ ٢٣ عن ابن عباس.\n(٤) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٢.\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ٢٣، والطبراني في \"الكبير\" ٢٤/ ٣٥١. قال الهيثمي في \"مجمع الزوائد\": ٧/ ٩٢ (١١٢٧٨) رواه الطبراني، ورجاله رجال الصحيح.\n(٦) رواه الطبري في \"جامع البيان\" ٢٢/ ٢٣ عن عروة.\n(٧) رواه الطبري في \"جامع البيان\" ٢٢/ ٢٤ عن مجاهد.\n(٨) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٢ - ٢٤.","vol":"21","page":496},{"text":"﴿لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ﴾ هذِه راجعة إلى أول الآية، يعني: ﴿إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ﴾ بالمهر، ﴿وَمَا مَلَكَتْ يَمِينُكَ﴾ والموهوبة ﴿لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا﴾.\n\n<span data-type=\"title\" id=toc-3979>٥١ </span>- ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ﴾\nأي: تؤخر ﴿وَتُؤْوِي﴾ تضم إليك ﴿مَنْ تَشَاءُ﴾.\n\nواختلف المفسرون في معنى الآية:\nفقال أبو رزين وابن زيد: نزلت هذِه الآية حين غار بعض أمهات المؤمنين على النبي - ﷺ - وطلب بعضهن زيادة النفقة، فهجرهن رسول الله - ﷺ - شهرًا حتى نزلت آية التخيير، وأمره الله -﷿- أن يخيرهن بين الدنيا والآخرة، وأن يخلي سبيل من اختار الدنيا، ويمسك من اختار الله ورسوله على أنهن أمهات المؤمنين، ولا يُنكحن أبدًا، وعلى أنه يؤوي إليه من يشاء ويرجي من يشاء منهن، ويرضين به، قسم لهن أو لم يقسم، أو قسم لبعضهن أو لم يقسم لبعضهن، أو فضل بعضهن على بعض في النفقة والقسمة والعشرة، أو سوى بينهن في القسم إلا امرأة منهن، فيكون الأمر في ذلك كله إليه، يفعل ما يشاء (١)، وهذا من خصائصه ﵇ (٢)، فرضين بذلك كله واخترنه على هذا الشرط، وكان رسول الله - ﷺمع ما جعل الله\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٢٦، عن ابن زيد.\n(٢) وقد ذهب جماعة من الشافعية وغيرهم إلى أنه لم يكن القسم واجبًا عليه - ﷺ -، واحتجوا بهذِه الآية.","vol":"21","page":497},{"text":"من ذلك- يسوي بينهن في القسم إلا امرأة منهن أراد طلاقها فرضيت بترك القسم لها، وجعلت يومها لعائشة - ﵂ - وهي سودة بنت زمعة.\nوروى منصور، عن أبي رزين قال: لما نزلت آية التخيير أشفقن أن يطلقن فقلن: يا نبي الله اجعل لنا من مالك ونفسك ما شئت، ودعنا على حالنا، فنزلت هذِه الآية.\nفكان ممن أرجى منهن: سودة، وجويرية، وصفية، وميمونة، وأم حبيبة، وكان يقسم لهن ما شاء كما شاء.\nوكان ممن آوى إليه: عائشة، وحفصة، وأم سلمة، وزينب رحمة الله عليهن كان يقسم بينهن سواء، لا يفضل بعضهن على بعض، فأرجى خمسا، وآوى أربعًا (١).\nوقال مجاهد: يعني: تعزل من تشاء منهن بغير طلاق، وتؤوي إليك من تشاء منهن بعد عزلك إياها بلا تجديد عقد.\nوقال ابن عباس: تطلق من تشاء منهن، وتمسك من تشاء.\nوقال الحسن: تترك نكاح من شئت، وتنكح من شئت من نساء أمتك.\nقال: وكان النبي - ﷺ - إذا خطب امرأة لم يكن لرجل أن يخطبها حتى يتزوجها رسول الله - ﷺ - أو يتركها.\nوقيل: وتقبل من تشاء من المؤمنات اللاتي يهبن أنفسهن لك فتؤيها إليك، وتترك من تشاء منهن فلا تقبلها.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٢٥ - ٢٦، عن أبي رزين.","vol":"21","page":498},{"text":"وروى هشام بن عروة (١)، عن أبيه (٢)، عن عائشة - ﵂ - أنها كانت تعيِّر النساء اللاتي وهبن أنفسهن لرسول الله - ﷺ - وقالت: أما تستحي امرأة أن تعرض نفسها على رجل بغير صداق، فنزلت هذِه الآية، قالت عائشة - ﵂ -: فقلت يا رسول الله إن ربك ليسارع لك في هواك (٣).\n﴿وَمَنِ ابْتَغَيْتَ﴾ أي: طلبت وأردت إصابته. ﴿مِمَّنْ عَزَلْتَ﴾ فأصبتها أو جامعتها بعد العزل.\n﴿فَلَا جُنَاحَ عَلَيْكَ﴾ فأباح الله له ترك القسم لهن حتى إنه ليؤخر من شاء منهن في وقت نوبتها فلا يطأها، ويطأ من شاء منهن في غير نوبتها، وله أن يَرُدَّ إلى فراشه مَنْ عزلها، فلا جناح عليه فيما فعل تفضيلًا له على سائر الرجال، وتخفيفًا عنه.\nوقال ابن عباس: يقول إن مات من نسائك اللاتي عندك أحد، أو خليت سبيلها فقد أحللتُ لك أن تستبدل بها من شئت من النساء اللاتي أحللت لك، ولا يصلح لك أن تزداد على عدد نسائك اللاتي عندك (٤).\n_________\n(١) ثقة فقيه ربما دلس.\n(٢) ثقة.\n(٣) رواه البخاري كتاب التفسير، باب قوله ﴿تُرْجِي مَنْ تَشَاءُ﴾ (٤٧٨٨)، ومسلم كتاب الرضاع، باب جواز هبتها نوبتها لضرتها (١٤٦٤).\n(٤) رواه الطبري، عن ابن عباس. وقال: وأولى التأويلين بالصواب في ذلك، تأويل من قال: معنى ذلك: ﴿وَمَنِ ابْتَغَيْتَ﴾ إصابته من نسائك ﴿مِمَّنْ عَزَلْتَ﴾ عن ذلك منهن ﴿فَلَا جُنَاحَ عَلَيْكَ﴾ لدلالة قوله: ﴿ذَلِكَ أَدْنَى أَنْ تَقَرَّ أَعْيُنُهُنَّ﴾ على صحة ذلك، لأنه لا معنى لأن تقر أعينهن إذا هو - ﷺ - استبدل بالميتة أو المطلقة منهن، إلا أن يعني بذلك: ذلك أدنى أن تقر أعين المنكوحة منهن، وذلك مما يدل عليه ظاهر التنزيل بعيد. \"جامع البيان\" ٢٢/ ٢٧.","vol":"21","page":499},{"text":"﴿ذَلِكَ﴾ الذي ذكرت ﴿ذَلِكَ أَدْنَى أَنْ تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ﴾ أطيب لأنفسهن، وأقل لحزنهن، إذا علمن أن ذلك من الله وبأمره، وأن الرحمة جاءت من قبله.\n﴿وَيَرْضَيْنَ بِمَا آتَيْتَهُنَّ﴾ من التفضيل والإيثار والتسوية ﴿كُلُّهُنَّ وَاللَّهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ﴾ من أمر النساء والميل إلى بعضهن ﴿وَكَانَ اللَّهُ عَلِيمًا حَلِيمًا﴾.\n\n<span data-type=\"title\" id=toc-3980>٥٢ </span>- ﴿لَا يَحِلُّ﴾\nبالتاء أهل البصرة، وغيرهم بالياء. ﴿النِّسَاءُ مِنْ﴾ (١) أي: من بعد\n_________\n(١) قال ابن كثير: واختار الطبري ﵀: أن الآية عامة فيمن ذكر من أصناف النساء، وفي النساء اللواتي في عصمته وكن تسعًا، وهذا الذي قاله جيد، ولعله مراد كثير ممن حكينا عنه من السلف، فإن كثيرًا منهم روي عنه هذا وهذا ولا منافاة، والله أعلم. ثم أورد الطبري على نفسه ما روي أن رسول الله - ﷺ - طلق حفصة ثم راجعها! وعزم على فراق سودة حتى وهبت يومها لعائشة، ثم أجاب بأن هذا كان قبل نزول قوله تعالى: ﴿لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ وَلَا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ﴾ الآية، وهذا الذي قاله من أن هذا كان قبل نزول الآية صحيح، ولكن لا يحتاج إلى ذلك، فإن الآية إنما دلت على أنه لا يتزوج بمن عدا اللواتي في عصمته وأنه لا يستبدل بهن غيرهن، ولا يدل ذلك على أنه لا يطلق واحدة منهن من غير استبدال، فالله أعلم، فأما قضية سودة ففي الصحيح عن عائشة رضي الله ﵎ عنها وهي سبب نزول قوله تعالى: ﴿وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا﴾ الآية. وأما قضية حفصة فروى أبو داود والنسائي وابن ماجه وابن حبان في \"صحيحه\" من طرق عن يحيى ابن زكريا ابن أبي زائدة، عن صالح بن صالح بن حيي عن سلمة بن كهيل عن سعيد بن جبير، عن ابن عباس، عن عمر أن رسول الله - ﷺ - طلق حفصة ثم راجعها، وهذا =","vol":"21","page":500},{"text":"هؤلاء النساء التسع اللاتي خيرتهن فاخترنك، لمَّا اخترن الله ورسوله والدار الآخرة قصره عليهن (١).\n_________\n= إسناد قوي. وقال الحافظ أبو يعلى: حدثنا أبو كريب، حدثنا يونس بن بكير عن الأعمش عن أبي صالح عن ابن عمر قال: دخل عمر على حفصة وهي تبكي، فقال: ما يبكيك؟ لعل رسول الله - ﷺ - طلقك إنه قد كان طلقك مرة ثم راجعك من أجلي، والله لئن كان طلقك مرة أخرى لا أكلمك أبدًا، ورجاله على شرط الصحيحين. \"تفسير القرآن العظيم\" ١١/ ١٩٩ - ٢٠٠.\nوقال الطبري ﵀: فإن قال قائل: أفلم يكن لرسول الله - ﷺ - أن يتزوج امرأة على نسائه اللواتي كن عنده، فيكون موجها تأويل قوله: ﴿وَلَا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ﴾ إلى ما تأولت، أو قال: وأين ذكر أزواجه اللواتي كن عنده في هذا الموضع، فتكون الهاء من قوله: ﴿وَلَا أَنْ تَبَدَّلَ بِهِنَّ﴾ من ذكرهن وتوهم أن الهاء في ذلك عائدة على النساء، في قوله: ﴿لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ﴾ قيل: قد كان لرسول الله - ﷺ - أن يتزوج من شاء من النساء اللواتي كان الله أحلهن له على نسائه اللاتي كن عنده يوم نزلت هذِه الآية، وإنما نهي - ﷺ - بهذِه الآية أن يفارق من كان عنده بطلاق أراد به استبدال غيرها بها، لإعجاب حسن المستبدلة له بها إياه إذ كان الله قد جعلهن أمهات المؤمنين وخيرهن بين الحياة الدنيا والدار الآخرة، والرضا بالله ورسوله، فاخترن الله ورسوله والدار الآخرة، فحرمن على غيره بذلك، ومنع من فراقهن بطلاق فأما نكاح غيرهن فلم يمنع منه، بل أحل الله له ذلك على ما بين في كتابه. وقد روي عن عائشة أن النبي - ﷺ - لم يقبض حتى أحل الله له نساء أهل الأرض. \"جامع البيان\" ٢٢/ ٣٢.\n(١) قال العلماء: لما اختار نساء النبي - ﷺ - رسول الله - ﷺ - شكرهن الله على ذلك، فقال تكرمة لهن: ﴿لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ وَلَا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ﴾، وبين حكمهن عن غيرهن فقال: ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا﴾. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ١٧٤. عند قوله: ﴿يَانِسَاءَ النَّبِيِّ مَنْ يَأْتِ مِنْكُنَّ﴾.","vol":"21","page":501},{"text":"وهذا قول ابن عباس، وقتادة (١).\nوقال عكرمة، والضحاك: معناه لا يحل لك من النساء إلا التي أحللناها لك، فهو قوله تعالى: ﴿إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ﴾ الآية، ثم قال: لا يحل لك النساء من بعد التي أحللنا لك بالصفة التي تقدم ذكرها (٢).\nروى داود بن أبي هند (٣)، عن محمد بن أبي موسى (٤)، عن زياد -رجل من الأنصار- (٥) قال: قلت لأبي بن كعب: أرأيت لو مات نساء النبي - ﷺ - لكان يحل له أن يتزوج؟ فقال: وما يمنعه من ذلك، وما يحرم ذلك عليه؟ قلت: قوله تعالى: ﴿لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ﴾، فقال: إنما أحل الله له ضربًا من النساء فقال: ﴿يَاأَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ﴾ الآية، ثم قال له: ﴿لَّا يَحَل لَك النسَاءُ من بعد﴾ (٦).\n_________\n(١) وروى مثله الطبري في \"جامع البيان\" ٢١/ ١٥٧، عن الحسن، وقتادة.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٢٩ - ٣٠، عن عكرمة.\n(٣) ثقة، متقن كان يهم بأخرة.\n(٤) لم يذكر بجرح أو تعديل، انظر \"التاريخ الكبير\" ١/ ٢٣٦، \"الجرح والتعديل\" ٧/ ٣٠٣.\n(٥) قال الحافظ ابن حجر: هو غير الذي قبله قطعا -يعني زياد بن عبد الله النميري- وقد ذكر الخطيب في كتابه ممن يسمى زياد بن عبد الله: (أنصارى)، وهو زياد بن عبد الله بن حدير الأسدي، روى عن أوس، وعنه داود بن أبي هند، (وبلوي) ذكر أنه رأى ابن سندر، (وقرشي) روى عن، هند بنت المهلب، والأقرب أن صاحب الترجمة هو الأول، والله أعلم. \"تهذيب التهذيب\" ٣/ ٣٧٩.\n(٦) رواه الطبري في \"جامع البيان\" ٢٢/ ٢٩، الهيثمي في \"مجمع الزوائد\" ٧/ ٩٣ (١١٢٨٠)، وقال: رواه عبد الله بن أحمد، وزاد: كذا رأيت في \"ثقات ابن =","vol":"21","page":502},{"text":"وقال أبو صالح: أمر أن لا يتزوج أعرابية، ولا عربية، ويتزوج بعد من نساء قومه من بنات العم والعمة، والخال والخالة إن شاء ثلاثمائة (١).\nوقال مجاهد، وسعيد بن جبير: معناه لا يحل لك النساء من غير المسلمات، فأما اليهوديات والنصرانيات والمشركات فحرام عليك (٢)، ولا ينبغي أن يكن من أمهات المؤمنين.\nوقال أبو رزين: لا يحل لك النساء من بعد يعني: الإماء بالنكاح.\n﴿وَلَا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ﴾ قال مجاهد، وأبو رزين: يعني ولا أن تبدل بالمسلمات غيرهن من اليهود والنصارى والمشركين (٣).\n﴿وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ يَمِينُكَ﴾ من السبايا والإماء الكوافر (٤).\nوقال الضحاك: يعني ولا أن تبدل أزواجك اللاتي هن في حبالك (٥) أزواجًا غيرهن بأن تطلقهن، وتنكح غيرهن، فحرَّم على\n_________\n= حبان\" زياد أبو يحيى الأنصاري يروي عن ابن عباس، فإن كان هو فهو ثقة والظاهر أنه هو محمد بن أبي موسى ذكره ابن حبان في \"الثقات\"، وبقية رجاله رجال الصحيح. ا. هـ.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٢٩، عن أبي صالح.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٣٠.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ٣١، عن مجاهد.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ٣١، عن أبي رزين، بلفظ: (لا يحل لك أن تتزوج من المشركات إلا من سبيت فملكته يمينك منهن).\n(٥) حبال: جمع حبل، وهي السبب، أو العهد والميثاق، كما في دعاء الجنازة: =","vol":"21","page":503},{"text":"رسول الله - ﷺ - طلاق النساء اللواتي كن عنده، إذ جعلهن أمهات المؤمنين، وحرَّمهن على غيره حين اخترنه، فأما نكاح غيرهن فلم يمنع منه، بل أحل له ذلك لو شاء، يدل عليه ما:\n[٢٢٩٠] أخبرنا عبد الله بن حامد (١)، قال: أخبرنا أحمد بن محمد ابن الحسن (٢)، قال: أخبرنا محمد بن يحيى (٣)، قال: أخبرنا عاصم (٤)، عن ابن جريج (٥)، عن عطاء (٦)، عن عائشة - ﵂ - قالت: ما مات رسول الله - ﷺ - حتى أحل له النساء (٧).\n_________\n= (اللهم إن فلان ابن فلان في ذمتك وحبل جوارك) كان من عادة العرب أن يخيف بعضها بعضا، فكان الرجل إذا أراد سفرا أخذ عهدا من سيد كل قبيلة فيأمن به ما دام في حدودها حتى ينتهي إلى الأخرى فيأخذ مثل ذلك، فهذا حبل الجوار: أي: ما دام مجاورا أرضه، والمراد هنا السبب الذي ربطهن بالنبي - ﷺ -.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٣٢ - ٣٣٥ (حبل).\n(١) الوزان لم يذكر بجرح أو تعديل.\n(٢) ابن الشرقي أبو حامد ثقة مأمون.\n(٣) الذهلي ثقة حافظ جليل.\n(٤) عاصم بن علي بن عاصم بن صهيب الواسطي، أبو الحسين، صدوق ربما وهم.\n(٥) عبد الملك بن عبد العزيز، ثقة فقيه فاضل كان يدلس ويرسل.\n(٦) عطاء ابن أبي رباح ثقة فقيه فاضل لكنه كثير الإرسال وقيل: تغير بأخرة ولم يكثر ذلك منه.\n(٧) [٢٢٩٠] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل وعاصم ربما وهم.\nالتخريج:\nرواه الترمذي في تفسير القرآن باب ومن سورة الأحزاب (٣٢١٦) قال أبو عيسى: =","vol":"21","page":504},{"text":"وقال ابن زيد: كانت العرب في الجاهلية يتبادلون بأزواجهم، يعطي هذا امرأته هذا ويأخذ امرأته، فقال الله ﷿ ﴿وَلَا أنَّ تبدَّلَ بِهِنَّ مِنْ أَزوَجِ﴾ يعني: تبادل بأزواجك غيرك بأن تعطيه زوجتك وتأخذ زوجته، إلا ما تحت يمينك لا بأس [أن تبادل] (١) بجاريتك ما شئت، فأما الحرائر فلا (٢).\n[٢٢٩١] أخبرنا أبو محمد عبد الله بن حامد الأصفهاني (٣) ﵀، قال: أخبرنا أحمد بن محمد بن يحيى العبيدي (٤)،\n_________\n= هذا حديث حسن غريب، والنسائي في النكاح باب ما افترض الله على رسوله ٦/ ٥٦، وأحمد في \"المسند\" ٦/ ٤١ (٢٤١٣٧)، ٦/ ١٨٠ (٢٥٤٦٧)، قال الألباني: حديث صحيح الإسناد.\n(١) ساقطة من الأصل، والمثبت من \"جامع البيان\" للطبري.\n(٢) وقد أنكر الطبري والنحاس وغيرهما ما حكى ابن زيد عن العرب من أنها كانت تبادل بأزواجها.\nقال الطبري: وأما قول ابن زيد في ذلك أيضًا فقول لا معنى له، لأنه لو كان بمعنى المبادلة لكانت القراءة والتنزيل (ولا أن تبادل بهن من أزواج) أو ﴿وَلَا أَن تَبَدَّلَ بِهِنَّ﴾ بضم التاء، ولكن القراءة المجمع عليها بفتح التاء بمعنى: ولا أن تستبدل بهن. \"جامع البيان\" ٢٢/ ٣١ - ٣٢.\nقال ابن العربي: وأما قول ابن زيد فضعيف لأن النهي عن ذلك لم يختص به رسول الله - ﷺ -، بل ذلك حكم ثابت في الشرع على النبي - ﷺ - وعلى جميع الأمة، إذ التعاوض في الزوجات لا يجوز، والدليل عليه أنه قال: ﴿بِهِنَّ مِن أَزوَاجٍ﴾، وهذا الحكم لا يجوز بهن ولا بغيرهن، ولو كان المراد استبدال الجاهلية لقال: (أزواجك بأزواج)، ومتى جاء اللفظ خاصًّا في حكم لا ينتقل إلى شيء غيره لضرورة. \"أحكام القرآن\" ٣/ ٦٠٩.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) قال الخليلي: ثقة مأمون.","vol":"21","page":505},{"text":"قال: أخبرنا أحمد بن نجدة (١)، قال: أخبرنا الحماني (٢)، قال: أخبرنا عبد السلام ابن حرب (٣)، عن إسحاق بن عبد الله بن أبي فروة (٤)، عن زيد بن أسلم (٥)، عن عطاء بن يسار (٦)، عن أبي هريرة قال: كان البدل في الجاهلية أن يقول الرجل للرجل: بادلني بامرأتك، وأبادلك بامرأتي تنزل لي عن امرأتك، وأنزل لك عن امرأتي، فأنزل الله -﷿- ﴿وَلَا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ﴾ الآية، قال: فدخل عيينة بن حصن على النبي -ﷺ- وعنده عائشة - ﵂ -، ودخل بغير إذن، فقال له النبي -ﷺ-: \"يا عيينة فأين الاستئذان؟ \" قال: يا رسول الله ما استأذنت على رجل من مضر منذ أدركت، ثم قال: من هذِه الحميراء (٧) إلى جنبك؟، فقال النبي -ﷺ-: \"هذِه عائشة أم المؤمنين\"، قال عيينة: أفلا أنزل لك على (٨) أحسن الخلق؟، فقال رسول الله -ﷺ-: \"إن الله -﷿- قد حرم ذلك\"، فلما خرج قالت\n_________\n(١) كان من الثقات.\n(٢) يحيى بن عبد الحميد أبو زكريا، حافظ إلَّا أنَّه متهم بسرقة الأحاديث.\n(٣) عبد السلام بن حرب بن سلم النهدي الملائي، أبو بكر الكوفي، ثقة حافظ له مناكير.\n(٤) إسحاق بن عبد الله بن أبي فروة، واسمه عبد الرحمن بن الأسود، متروك.\n(٥) القرشي العدوي مولى عمر بن الخطاب ثقة عالم وكان يرسل.\n(٦) الهلالي أبو يسار المدني مولى ميمونة ثقة.\n(٧) الحميراء: تصغير الحمراء، يريد البيضاء.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٣٨.\n(٨) وردت هكذا في المخطوط، والأولى أن يقال: (عن).","vol":"21","page":506},{"text":"عائشة: مَنْ هذا يا رسول الله صلى الله عليك (١)؟، قال: \"هذا أحمق مطاع، وإنه على ما ترين لسيد قومه\" (٢).\nقال ابن عباس في قوله - ﷿ -: ﴿وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ﴾ يعني أسماء بنت عميس الخثعمية امرأة جعفر بن أبي طالب.\nفيه دليل على جواز النظر إلى من يريد أن يتزوج بها (٣)، وقد جاءت الأخبار بإجازة ذلك:\n_________\n(١) جملة: (صلى الله عليك) يبدو أنها زيادة من الناسخ.\n(٢) [٢٢٩١] الحكم على الإسناد:\nضعيف.\nالتخريج:\nأخرجه ابن أبي شيبة ٨/ ٣٨١ (٢٥٧٣٥). وما روي عن عيينة بن حصن في الحديث الآتي -مع ضعفه- فليس بتبديل، وإنما احتقر عائشة لأنها كانت صبية، فقال هذا القول. قال ابن حجر: رواه سعيد بن منصور عن أبي معاوية عن الأعمش عنه مرسلًا ورجاله ثقات، وأخرجه الطبراني موصولًا من وجه آخر عن جرير.\nوقد استدل به القرطبي على خلاف من أنكر ذلك كالطبري، والنحاس، وما أشرت إليه سابق.\nانظر: \"الإصابة\" لابن حجر ٤/ ٦٣٩، \"جامع البيان\" للطبري ٢٢/ ٣١ - ٣٢ \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٠ - ٢٢١.\n(٣) الأمر بالنظر إلى المخطوبة إنما هو من جهة الإرشاد إلى المصلحة، فإنه إن نظر إليها فلعله يرى منها ما يرغبه في نكاحها، وفي هذا الحديث دلالة لجواز ذكر هذِه النصيحة، وفيه استحباب النظر إلى وجه من يريد تزوجها، وهو مذهب جماهير العلماء، ومن قال بكراهة ذلك فقد خالف إجماع الأمة على جواز النظر للحاجة عند البيع والشراء والشهادة ونحوها. =","vol":"21","page":507},{"text":"[٢٢٩١] أخبرنا عبد الله بن حامد (١)، قال: أخبرنا محمد بن جعفر المطيري (٢)، قال: أخبرنا عبد الرحمن بن محمد بن منصور (٣)، قال: أخبرنا عبد الرحمن بن مهدي (٤)، عن سفيان (٥)، عن عاصم الأحول (٦)، عن بكر بن عبد الله المزني (٧): أن المغيرة بن شعبة (٨)\n_________\n= مسألة: ثم إنه أباح النظر إلى وجهها ليستدل به على الجمال أو ضده، وإلى كفيها ليستدل على خصوبة البدن أو عدمه، وذهب بعضهم إلى جواز النظر إلى مواضع اللحم، أو جميع بدنها كما روي عن داود والأوزاعي، وهذا خطأ ظاهر منابذ لأصول السنة بالإجماع.\nمسألة: هل يشترط لجواز النظر إليها رضاها؟ الجمهور على أنَّه لا يشترط، وكرهه مالك خشية أن يقع نظره على عورة -وهذا ضعيف-، لأن النبي - ﷺ - أذن في ذلك ولم يشترط استئذانها، ولأنها تستحي غالبًا من الإذن، وربما رآها بإذنها فلم تعجبه فيتركها فتنكسر وتتأذى، وإذا لم يمكنه النظر يستحب له أن يبعث امرأة يثق بها تنظر إليها وتخبره، ويكون ذلك قبل الخطبة حتَّى إن كرهها تركها من غير إيذاء.\nانظر: \"شرح صحيح مسلم\" للنووي ٩/ ٢١٠ - ٢١١.\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) ثقة مأمون.\n(٣) ابن حبيب؛ أبو سعيد الحارثي البصري، مختلف فيه.\n(٤) ثقة ثبت حافظ.\n(٥) ابن عيينة ثقة حافظ فقيه إمام حجة إلَّا أنَّه تغير حفظه بأخرة وكان ربما دلس لكن عن الثقات وكان أثبت الناس في عمرو بن دينار.\n(٦) عاصم بن سليمان الأحول، أبو عبد الرحمن البصري، ثقة.\n(٧) أبو عبد الله البصري، ثقة ثبت جليل.\n(٨) الصحابي المشهور.","vol":"21","page":508},{"text":"أراد أن يتزوج بامرأة فقال النبي - ﷺ -: \"انظر إليها إنه أجدر أن يؤدم (١) بينكما\" (٢).\n[٢٢٩٣] وأخبرنا عبد الله بن حامد (٣)، قال: أخبرنا محمد بن جعفر (٤)، قال: أخبرنا علي بن حرب (٥)، قال: أخبرنا أبو معاوية (٦)، قال: أخبرنا الحجاج بن أرطاة (٧)، عن سهل بن محمد\n_________\n(١) أجدر: أولى وأحق، (أن يؤدم بينكما) أي: تكون بينكما المحبة والاتفاق. يقال: أدم الله بينهما، يأدم أدما بالسكون: أي: ألف ووفق وكذلك آدم يؤدم بالمد فعل وأفعل. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣١ - ٣٢ (أدم).\n(٢) [٢٢٩٢] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وعبد الرحمن بن محمد مختلف فيه.\nالتخريج:\nرواه النسائي في النِّكَاح باب إباحة النظر قبل التزويج ٦/ ٦٩ (٧٠)، وابن ماجة في النِّكَاح باب النظر إلى المرأة إذا أراد أن يتزوجها (١٨٦٦) والترمذي في النِّكَاح، باب ما جاء في النظر إلى المخطوبة (١٥٨٧)، وأحمد في \"المسند\" ٤٥/ ٢٤٤ - ٢٤٥ (١٨١٣٧)، ٤/ ٢٤٦ (١٨١٥٤)، والدارمي في النكاح (٢٢١٨) وانظر: \"سلسلة الأحاديث الصحيحة\" للألباني ١/ ١٩٨ (٩٦).\n(٣) الوزان، لم يذكر بجرح أو تعديل.\n(٤) المطيري: ثقة مأمون.\n(٥) ابن محمد بن علي الطائي، أبو الحسن الموصلي، أخو أحمد بن حرب، صدوق.\n(٦) محمد بن خازم التميمي السعدي، ثقة أحفظ الناس لحديث الأعمش وقد يهم في حديث غيره وقد رمي بالإرجاء.\n(٧) ابن ثور بن هبيرة بن شراحيل بن كعب بن سلامان بن عامر بن حارثة بن سعد بن مالك النخعي، صدوق كثير الخطأ والتدليس، أحد الفقهاء.","vol":"21","page":509},{"text":"أبي حثمة (١)، عن عمه سليمان بن أبي حثمة (٢) قال: رأيت محمد\n_________\n(١) صوابه: سهل بن أبي حثمة بن ساعدة بن عامر بن عدي الأنصاري الصحابي.\n(٢) تنبيه: هكذا ورد الإسناد في المخطوط: الحجاج بن أرطاة، عن سهل بن أبي حثمة، عن عمه سليمان بن أبي حثمة، وبمراجعة كتب الحديث تبين أنَّه يخالف الروايات التي وردت عند أحمد ٣/ ٤٩٣ (١٦٠٢٨) ٤/ ٢٢٥ (١٧٩٧٦)، فكل الطرق: عن حجاج بن أرطاة عن محمد بن سليمان بن أبي حثمة، عن عمه سهل ابن أبي حثمة، عن محمد بن مسلمة، ومحمد بن سليمان بن أبي حثمة، مقبول. وبمراجعة كتب الرجال تبين أنَّه لا يوجد اسم سليمان بن حثمة فيمن روى عن محمد بن مسلمة، وإنما هو: سهل بن أبي حثمة، ووجدت سليمان بن حثمة فيمن روى عن عمه سهل بن أبي حثمة، وكذلك روى عنه ابنه محمد بن سهل بن أبي حثمة، فلعله خطأ أو تصحيف من الناسخ لأنه قلب الأسماء، والصحيح الأول والله أعلم، ويؤيده أيضًا ما قاله المزي في \"تهذيب الكمال\" في ترجمة محمد بن سليمان بن أبي حثمة فقال: روى له ابن ماجة حديثًا واحدًا، وقد وقع لنا بعلو عنه، أخبرنا به أبو بكر ابن الأنماطي، قال: أخبرنا هبة الله بن الخضر بن هبة الله ابن طاووس، قال: أخبرنا أبو الفتح نصر الله بن محمد بن عبد القوي المصيصي، قال: حدثنا أبو بكر أحمد بن علي بن ثابت الخطيب الحافظ بصور، قال: أخبرنا أبو الحسن أحمد بن محمد بن أحمد بن الصلت الأهوازي، قال: أخبرنا أبو بكر محمد بن جعفر بن أحمد بن يزيد المطيري، قال: حدثنا علي بن حرب، قال: حدثنا أبو معاوية، قال: حدثنا الحجاج بن أرطاة، عن محمد بن سليمان بن أبي حثمة، عن سهل بن أبي حثمة، قال: رأيت محمد بن مسلمة يطارد ثبيتة بنت الضحاك على أجار من أجاجير المدينة فقلت: أتفعل هذا؟ قال: نعم، إني سمعت رسول الله - ﷺ - يقول: إذا ألقى الله في قلب امرئ خطبة امرأة فلا بأس أن ينظر إليها. رواه عن أبي بكر بن أبي شيبة، عن حفص بن غياث، عن الحجاج بن أرطاة وقال في حديثه: خطبت امرأة فجعلت أتخبأ لها، ولم يسمها. انظر: \"تهذيب التهذيب\" ٩/ ٤٥٥، ٤/ ٢٤٨، ٩/ ١٧٧، \"الإصابة\" لابن حجر ٧/ ٥٤٩.","vol":"21","page":510},{"text":"ابن مسلمة (١) يطارد (٢) ثبيتة بنت الضحاك (٣) على إجَّار (٤) من أياجير المدينة فقلت: أتفعل هذا؟ قال: نعم، إني سمعت رسول الله - ﷺ - يقول: \"إذا ألقى الله في قلب امرئ خطبة امرأة فلا بأس أن ينظر إليها\" (٥).\n[٢٢٩٤] وأخبرنا عبد الله بن حامد (٦)، قال: أخبرنا عامر بن محمد (٧)، قال:\n_________\n(١) الصحابي المشهور.\n(٢) المقصود هنا أنَّه يتتبعها ببصره، ويفسره ما في رواية أحمد: فقال له سهل: أتنظر إليها وأنت من أصحاب محمد - ﷺ -؟ . انظر: \"مسند أحمد\" ٤/ ٢٢٥ (١٧٩٧٦).\n(٣) وقيل: بثينة بنت الضحاك بن خليفة الأنصارية. انظر: \"أسد الغابة\" ١/ ١٣٢٣، \"الاستيعاب\" ١/ ٥٨٠، \"الإصابة\" ٧/ ٥٤٩.\n(٤) الإجَّارُ -بالكسر والتشديد-: السَّطْحُ الَّذي ليس حواليه ما يرد الساقط عنه، ومنه هذا الحديث، والإنجار بالنون لغة فيه، والجمع الأجاجير والأناجير، يعني السطوح. قال أبو عبيد: وجمع الإجار أجاجير، وأجاجرة. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٥ - ٢٦ (أجر). \"مختار الصحاح\" للرازي (ص ٦)، (أج ر).\n(٥) [٢٢٩٣] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وفيه ابن أرطاة كثير الخطأ.\nالتخريج:\nرواه أحمد في \"المسند\" ٤/ ٢٢٥ (١٨٠٠٦). وابن ماجة (١٨٥٤) في النِّكَاح.\n(٦) الوزان، لم يذكر بجرح أو تعديل.\n(٧) عامر بن محمد بن المتقمر، أبو نصر الكواز البصري، المعدل العسكري، من أهل البصرة، حدث ببغداد لم يذكر بجرح أو تعديل، انظر: \"تاريخ بغداد\" ١٢/ ٢٣٩، \"الأنساب\" ٥/ ١٠٦، \"تاريخ الإسلام\" ٢٠/ ٣٧٣.","vol":"21","page":511},{"text":"أخبرنا بشر بن موسى (١)، قال: أخبرنا الحميدي (٢)، قال: أخبرنا سفيان (٣)، قال: أخبرنا يزيد بن كيسان اليشكري (٤)، عن أبي حازم (٥)، عن أبي هريرة: أن رجلًا أراد أن يتزوج امرأة من الأنصار فقال له النبي - ﷺ -: \"انظر إليها، فإن في أعين الأنصار شيئًا\" (٦). قال الحميدي: يعني: الصعر (٧).\n﴿وَكَانَ اللَّهُ عَلَى كلِّ شَيْءٍ رَقِيْبًا﴾ حفيظًا (٨).\n* * *\n_________\n(١) بشر بن موسى بن صالح، أبو علي الأسدي، ثقة.\n(٢) عبد الله بن الزبير بن عيسى أبو بكر الحميدي، ثقة حافظ.\n(٣) ابن عيينه، ثقة حافظ فقيه إمام حجة إلَّا أنَّه تغير بأخرة وكان ربما دلس عن الثقات.\n(٤) يزيد بن كيسان اليشكري، أبو إسماعيل ويقال أبو منين، الكوفي، صدوق يخطئ.\n(٥) سلمان أبو حازم الأشجعي الكوفي، مولى عزة الأشجعية، ثقة.\n(٦) [٢٢٩٤] الحكم على الإسناد:\nفيه شيخ المصنف، وشيخ شيخه لم يذكرا بجرح أو تعديل، ويزيد بن كيسان، يخطئ.\nالتخريج:\nرواه مسلم (٢٥٥٢) في كتاب النِّكَاح، والنسائي في النِّكَاح ٦/ ٧٧ (٣٢٤٦، ٣٢٤٧) وقال: وجدت هذا الحديث في موضع آخر عن يزيد بن كيسان، أن جابر ابن عبد الله حدث، والصواب أنَّه أبو هريرة. وأحمد في \"المسند\" ٢/ ٢٨٦ (٧٨٢٩)، ٢/ ٢٩٩ (٧٩٦٦). وانظر: \"سلسلة الأحاديث الصحيحة\" للألباني ١/ ١٩٧ (٩٥).\n(٧) الصعر: الميل، ومنه حديث توبة كعب (فأنا إليه أصْعَرُ) أي: أَمْيَلُ. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣١ (صعر).\n(٨) رواه الطبري في \"جامع البيان\" ٢٢/ ٣٣، عن قتادة، والحسن.","vol":"21","page":512},{"text":"<span data-type=\"title\" id=toc-3981>٥٣ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ﴾ الآية.\nقال أكثر المفسرين: نزلت هذِه الآية في شأن وليمة زينب.\nقال أنس بن مالك: أنا أعلم الناس بآية الحجاب، ولقد سألني عنها أُبيّ بن كعب، لما بنى رسول الله - ﷺ - بزينب بنت جحش، أولم عليها بتمر وسويق (١)، وذبح شاة وبعثت إليه أمي أم سليم بحيس (٢) في تور من حجارة (٣)، فأمرني النبي - ﷺ - أن أدعو أصحابه إلى الطعام، فدعوتهم فجعل القوم يجيئون يأكلون ويخرجون، ثم يجيء القوم فيأكلون ويخرجون، فقلت: يا نبي الله قد دعوت حتَّى ما أجد أحدًا أدعوه. فقال: \"ارفعوا طعامكم فرفعوا وخرج القوم\"، وبقي ثلاثة نفر يتحدثون في البيت فأطالوا المكث، فقام رسول الله - ﷺ - ووقفت معه لكي يخرجوا، فمشى رسول الله - ﷺ - منطلقًا نحو حجرة عائشة فقال: \"السلام عليكم أهل البيت\"، فقالوا: وعليك السلام يا رسول الله، كيف وجدت أهلك، ثم رجع فأتى حجر نسائه فسلم عليهن فدعون له، ورجع إلى بيت زينب فإذا الثلاثة جلوس يتحدثون\n_________\n(١) السويق: طعام يتخذ من مدقوق الحنطة والشعير. انظر: \"لسان العرب\" لابن منظور ١٠/ ١٧٠ (سوق).\n(٢) الحيس: هو الطعام المتخذ من التمر والأقط والسمن. وقد يجعل عوض الأقط الدقيق، أو الفتيت. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٦٧ (حيس).\n(٣) التور: هو إناء من صفر أو حجارة كالإجانة، وقد يتوضأ منه. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٩٩ (تور).","vol":"21","page":513},{"text":"في البيت، وكان النبي - ﷺ - شديد الحياء (١)، فرجع رسول الله - ﷺ - فلما رأوا النبي - ﷺ - قلا عن بيته (٢) خرجوا، فرجع رسول الله - ﷺ - إلى بيته وضرب بيني وبينه سترًا، ونزلت هذِه الآية (٣).\n_________\n(١) الحياء: بالمد، وهو في اللغة تغير وانكسار يعتري الإنسان من خوف ما يعاب به، وقد يطلق على مجرد ترك الشيء بسبب، والترك إنما هو من لوازمه، وفي الشرع: خلق يبعث على اجتناب القبيح، ويمنع من التقصير في حق ذي الحق، ولهذا جاء في الحديث: \"الحياء خير كله\". وقد كان النبي - ﷺكما روى البخاري: أشد حياء من العذراء أي: البكر في خدرها أي: في سترها، وهو من باب التتميم، لأن العذراء في الخلوة يشتد حياؤها أكثر مما تكون خارجة عنه، لكون الخلوة مظنة وقوع الفعل بها، فالظاهر أن المراد تقييده بما إذا دخل عليها في خدرها لا حيث تكون منفردة، ومحل وجود الحياء منه - ﷺ - في غير حدود الله، ولهذا قال للذي اعترف بالزنا: \"أنكتها\" لا يكني كما رواه البخاري في الحدود. وأخرج البزار من حديث ابن عباس قال: كان رسول الله - ﷺ - يغتسل من وراء الحجرات، وما رأى أحد عورته قط. وإسناده حسن. انظر: \"فتح الباري\" ٦/ ٥٧٧.\n(٢) قلا عن بيته: أي: تركه وأبغضه، ومنه: فلان يتقلى على فراشه: أي يتململ ولا يستقر. والقلي: البغض. يقال: قلاه يقليه قِلى وقَلى إذا أبغضه. وقيل: جرب الناس، فإنك إذا جربتهم قليتهم، أي: تركتهم لما يظهر لك من بواطن سرائرهم. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٠٥ (قلا).\n(٣) وقد روي في سبب نزولها ما يقرب من ستة أقوال، أغلبها ضعيف إلَّا هذا الأثر، وهو أولى الأقوال في سبب نزول الآية، وقد روي في الصحيح، وهو قول جمهور المفسرين، والقول الثاني: ما رواه أنس عن عمر بن الخطاب - ﵁ - وسيأتي - أنَّه قال: يا رسول الله يدخل عليك البر والفاجر، فلو أمرت أمهات المؤمنين بالحجاب. وهذان القولان أصح ما قيل في أمر الحجاب، وما عدا ذلك من الأقوال والروايات فواهية لا يقوم شيء منها على ساق. وهذِه الآية تضمنت قصتين: إحداهما الأدب في أمر الطعام، والثانية: أمر الحجاب البخاري في =","vol":"21","page":514},{"text":"قال قتادة، ومقاتل: كان نزول هذِه الآية في بيت أم سلمة، دخلت عليه جماعة في بيتها فأكلوا ثم أطالوا الحديث، فتأذى بهم رسول الله - ﷺ - ويستحيي منهم أن يأمرهم بالخروج والله لا يستحيي من\n_________\n= تفسير القرآن باب قوله - ﷿ - ﴿لَا تَدْخُلُوْا بُيُوتَ النَّبِيِّ﴾ (٤٧٩١، ٤٧٩٢، ٤٧٩٣)، والاستئذان باب آية النِّكَاح (٦٢٣٨، ٦٢٣٩) مسلم في النِّكَاح باب زواج زينب بنت جحش (١٤٢٨) الترمذي في تفسير القرآن باب ومن سورة الأحزاب (٣٢١٨).\nلطيفة: قوله تعالى: ﴿بُيُوتَ النَّبِيِّ﴾ فيه دليل أن البيت بيت الرجل، إذ جعله مضافًا إليه، فإن قال قائل: قد قال الله تعالى: ﴿وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ﴾؟، قيل: إضافة البيوت إلى النبي - ﷺ - إضافة ملك، وإضافة البيوت إلى الأزواج إضافة محل، بدليل إنه جعل الإذن فيها للنبي - ﷺ - والإذن إنما يكون للمالك، وبدليل قوله: ﴿إِنَّ ذَلِكُمْ كَانَ يُؤْذِى النَّبِيَّ﴾ وكذلك يؤذي أزواجه، ولكن لما كان البيت للنبي أضافه إليه.\nمسألة: واختلف العلماء في بيوت النبي إذ كان يسكن فيها أهله بعد موته هل هي ملك لهن أم لا؟ على قولين، أصحهما: أنها لم تكن ملكًا لهن بعد موته، وإنما كانت إسكانًا كما يسكن الرجل أهله، وكذلك لم تكن هبة، وتمادى سكناهن بها إلى الموت لأحد أمرين: إما لأن عدتهن لم تنقض إلَّا بموتهن، وإما لأن النبي - ﷺ - استثنى ذلك لهن مدة حياتهن كما استثنى النفقة في قوله: \"ما تركت بعد نفقة أهلي ومؤنة عاملي فهو صدقة\" والدليل على ذلك أنهن إذا متن رجعت مساكنهن إلى أصلها من بيت المال، ولم يرثها عنهن ورثتهن، ولو كان ذلك ملكا لهن لورثه ورثتهن، وما تركوه، فلما توفين جعل ذلك زيادة في المسجد الَّذي يعم المسلمين نفعه، كما ردت نفقاتهن إلى بيت المال، فدل ذلك على أن سكناهن إنما كانت متاعًا لهن إلى الممات، ثم رجعت إلى أصلها في منافع المسلمين، وهو القول الَّذي ارتضاه أبو عمر بن عبد البر، وابن العربي، والقرطبي، وغيرهم.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٥ - ٢٢٦.","vol":"21","page":515},{"text":"الحق، فأنزل الله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ﴾ (١) (٢) تدعون ﴿إِلَى طَعَامٍ﴾ (٣) فيؤذن لكم فتأكلونه.\n_________\n(١) حظر الله تعالى على المؤمنين أن يدخلوا منازل رسول الله - ﷺ - بغير إذن، كما كانوا قبل ذلك يصنعون في بيوتهم في الجاهلية وابتداء الإسلام، حتَّى غار الله تعالى لهذِه الأمة فأمرهم بذلك -الإذن-، وذلك من إكرامه تعالى لهذِه الأمة، ولهذا قال رسول الله - ﷺ -: \"إياكم والدخول على النساء\" الحديث رواه البخاري في النِّكَاح باب لا يخلون رجل بامرأة (٥٢٣٢)، ومسلم في السلام باب تحريم الخلوة بالأجنبية (٢١٧٢)، ثم استثنى من ذلك فقال تعالى: ﴿إِلَّا أَنْ يُؤْذَنَ لَكُمْ﴾. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٥٦.\n(٢) المقصود هنا طعام الوليمة، والوليمة إذا أطلقت حملت على طعام العرس بخلاف سائر الولائم فإنها تقيد، وهي من الأطعمة المشهورة عند العرب، وكذلك المأدبة وهي طعام الدعوة لأي سبب كانت، والتحفة وهي طعام الزائر، فإن كان بعده غيره فهو النزل، والشدخية وهي طعام الإملاك، والخرس وهو طعام الولادة، والعقيقة طعام سابعها، والوضيمة طعام الجنازة. . . إلى غير ذلك.\n(٣) فائدة: قوله - ﷿ - ﴿إِلَى طَعَامٍ﴾ فيه أمر وهو أن الكريم إذا دعا إلى منزله أحدًا لأمر لم يكن بد من أن يقدم إليه ما حضر من طعام ولو تمرة أو كسرة، فإذا تناول معه ما حضر من طعام كلمه فيما عرض.\nمسألة: قال الرازي في قوله: ﴿إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ﴾ إما أن يكون فيه تقديم وتأخير فيكون معناه: ولا تدخلوا إلَّا أن يؤذن لكم إلى طعام، فيكون الإذن مشروطًا بكونه إلى طعام، فإن لم يؤذن إلى طعام فلا يجوز الدخول، فلو أذن لواحد في الدخول لاستماع كلام لا لأكل طعام فلا يجوز. وهذا مردود عليه، قال الشوكاني ﵀: والأولى أن يقال: قد دلت الأدلة على جواز دخول بيوته - ﷺ - بإذنه لغير الطعام، وذلك معلوم لا شك فيه، فقد كان الصحابة وغيرهم يستأذنون عليه لغير الطعام فيأذن لهم، وذلك معلوم لا شك فيه، وذلك يوجب قصر هذِه الآية على السبب الَّذي نزلت فيه، وهو القوم الذين كانوا =","vol":"21","page":516},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= يتحينون طعام النبي - ﷺ - فيدخلون ويقعدون منتظرين لإدراكه وأمثالهم، فلا تدل على المنع من الدخول مع الإذن لغير ذلك، وإلا لما جاز لأحد أن يدخل بيوته بإذنه لغير الطعام، واللازم باطل فالملزوم مثله.\nمسألة: والاستئذان من الآداب الشرعية التي أدب الله تعالى بها عباده المؤمنين، وقد أجمع العلماء على أن الاستئذان مشروع، وتظاهرت به دلائل القرآن والسنة وإجماع الأمة أن يسلم ويستأذن ثلاثًا، فيجمع بين السلام والاستئذان كما صرح به في القرآن.\nمسألة: وينبغي أن يستأذن ثلاث مرات، فإن أذن له وإلا انصرف، كما ثبت في الصحيح أن أبا موسى حين استأذن على عمر ثلاثًا فلم يؤذن له انصرف، ثم قال عمر: ألم أسمع صوت عبد الله بن قيس يستأذن؟، ائذنوا له، فطلبوه فوجدوه قد ذهب، فلما جاء بعد ذلك قال: ما رجعك؟ قال: إني استأذنت ثلاثًا فلم يؤذن لي، وإني سمعت النبي - ﷺ - يقول \"إذا استأذن أحدكم ثلاثًا فلم يؤذن له فلينصرف\" فقال عمر: لتأتيني على هذا ببينة وإلا أوجعتك ضربًا، فذهب إلى ملإ من الأنصار فذكر لهم ما قال عمر فقالوا: لا يشهد لك إلَّا أصغرنا فقام معه أبو سعيد الخدري فأخبر عمر بذلك فقال: ألهاني عنه الصفق بالأسواق. رواه البخاري في البيوع باب الخروج في التجارة (٢٠٦٢)، ومسلم في الآداب باب الاستئذان (٢١٥٣).\nمسألة: وينبغي للمستأذن على أهل المنزل أن لا يقف تلقاء الباب بوجهه، وليكن الباب عن يمينه أو يساره، لما رواه أبو داود عن عبد الله بن بشر قال: كان رسول الله - ﷺ - إذا أتى باب قوم لم يستقبل الباب من تلقاء وجهه، ولكن من ركنه الأيمن أو الأيسر، ويقول \"السلام عليكم، السلام عليكم\" وذلك أن الدور لم يكن عليها يومئذ ستور. صحيح: رواه أبو داود في الأدب، باب كم مرة يسلم الرجل في الاستئذان (٥١٨٦).\nمسألة: وينبغي للمستأذن أن يفصح عن اسمه، لما أخرجه الجماعة عن جابر قال: أتيت النبي - ﷺ - في دين كان على أبي فدققت الباب، فقال \"من ذا\"؟ =","vol":"21","page":517},{"text":"﴿غَيْرَ نَاظِرِيْنَ﴾ منتظرين ﴿إِنَاهُ﴾ إدراك وقت نضجه (١)، وفيه\n_________\n= فقلت: أنا، قال\" أنا أنا\" كأنه كرهه، وإنما كره ذلك لأن هذِه اللفظة لا يعرف صاحبها حتَّى يفصح باسمه أو كنيته التي هو مشهور بها، وإلا فكل أحد يعبر عن نفسه بأنا، فلا يحصل بها المقصود من الاستئذان الَّذي هو الاستئناس المأمور به، وقال العوفي عن ابن عباس: الاستئناس الاستئذان.\nمسألة: وينبغي أن يستأذن الإنسان في الدخول على محارمه، قال ابن جريج: سمعت عطاء بن أبي رباح يخبر عن ابن عباس ﵄ قال: ثلاث آيات جحدهن الناس، قال الله تعالى: ﴿إِنَّ أَكَرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ﴾ قال: ويقولون إن أكرمهم عند الله أعظمهم بيتًا، قال: والإذن كله قد جحده الناس قال: قلت: استأذن على أخواتي وأيتام في حجري معي في بيت واحد؟ قال: نعم فرددت عليه ليرخص لي فأبى، فقال: تحب أن تراها عريانة؟ قلت: لا، قال: فاستأذن قال: فراجعته أيضًا. فقال: أتحب أن تطيع الله؟ قلت نعم، قال: فاستأذن. قال ابن جريج: وأخبرني ابن طاوس عن أبيه قال: ما من امرأة أكره إلي أن أرى عورتها من ذات محرم، قال: وكان يشدد في ذلك، وقال ابن مسعود: عليكم الإذن على أمهاتكم. وقال ابن جريج: قلت لعطاء: أيستأذن الرجل على امرأته قال: لا. وهذا محمول على عدم الوجوب، وإلا فالأولى أن يعلمها بدخوله ولا يفاجئها به، لاحتمال أن تكون على هيئة لا تحب أن يراها عليها. وروى أبو جعفر بن جرير، عن زينب -امرأة عبد الله بن مسعود﵄، قالت: كان عبد الله إذا جاء من حاجة فانتهى إلى الباب تنحنح وبزق كراهة أن يهجم منا على أمر يكرهه، إسناده صحيح.\nمسألة: ومن الجائز للأمير أو القاضي أن يجعل الإذن بالدخول عليه علامة كرفع الحجاب أو رفع الستر الَّذي على بابه أو غيره، ومتى أرخى حجابه فلا يُدخل عليه إلَّا بالاستئذان كما روى مسلم في كتاب السلام عن ابن مسعود قال: قال رسول الله - ﷺ -: \"إذنك على أن يرفع الحجاب، وأن تستمع سوادي حتَّى أنهاك\".\n(١) روى مثله الطبري، عن مجاهد ٢٢/ ٣٤، \"مفاتيح الغيب\" للرازي ٢٥/ ١٩٣، \"فتح القدير\" للشوكاني ٤/ ٢٩٧.","vol":"21","page":518},{"text":"لغتان: أنى، وإنى بكسر الألف وفتحها، مثل ألى، إلى، ومَعًا ومِعًا، والجمع آناء مثل آلاء وأمعاء، فالفعل منه أنا يأنى إنًّى بكسر الألف مقصور، وآناء بفتح الألف ممدود، قال الحطيئة:\nوآنيت العشاء إلى سهيل ... أو الشعرى وطار بي الإناء (١)\nوقال الشيباني:\nوكسرى إذ تقسمه بنوه ... بأسياف كلما اقتسم اللحام\nتمخضت المنون له بيوم ... أنى ولكل حاملة تمام (٢)\nوفيه لغة أخرى: آن يأن أينًا.\nقال ابن عباس: نزلت في ناس من المؤمنين كانوا يتحينون طعام رسول الله - ﷺ -، فيدخلون عليه قبل الطعام إلى أن يدرك، ثم يأكلون ولا يخرجون، وكان رسول الله يتأذى بهم، فنزلت هذِه الآية.\n_________\n(١) أنيت الشيء: أخرته، والاسم منه: الإناء، على فعال بالفتح، يريد أنَّه أخر عشاءه إلى طلوع سهيل، أو طلوع الشعرى، فطال انتظاره، ورواه أبو سعيد الأصمعي: وأنّيت، بتشديد النون. ويقال: أنيت الطعام في النار: إذا أطلت مكثه، وأنى الشيء يأنى أنيا، هاني وأنى: حان وأدرك. انظر: \"لسان العرب\" لابن منظور ١٤/ ٤٨،\n(٢) البيت من شواهد أبي عبيدة، قال في \"مجاز القرآن\" ٢/ ١٤٠: أي: إدراكه وبلوغه، ويقال أنى لك أن تفعل، يأنى أنيا، والاسم إني وأني أبلغ أدرك قال:\nتمخضت المنون له بيوم. . . أنى ولكل حاملة تمام","vol":"21","page":519},{"text":"و(غير) نصب على الحال (١).\n_________\n(١) ونصب (غيرَ) في قوله: (غَيَر ناظِرِينَ إناهُ) على الحال من الكاف والميم في قوله: ﴿إِلَّا أَنْ يُؤْذَنَ لَكُمْ﴾ لأن الكاف والميم معرفة و(غير) نكرة، وهي من صفة الكاف والميم. وكان بعض نحويّ البصرة يقول: لا يجوز في (غير) الجرّ على (الطعام)، إلَّا أن تقول: أنتم، ويقول: ألا ترى أنك لو قلت: أبدى لعبد الله عليّ امرأة مبغضا لها، لم يكن فيه إلَّا النصب، إلَّا أن تقول: مبغض لها هو، لأنك إذا أجريت صفته عليها، ولم تظهر الضمير الَّذي يدلّ على أن الصفة له لم يكن كلاما، لو قلت: هذا رجل مع امرأة ملازمها، كان لحنا، حتَّى ترفع، فتقول ملازمها، أو تقول ملازمها هو، فتجر.\nوكان بعض نحوي الكوفة يقول: لو جعلت (غير) في قوله: ﴿غَيْرَ نَاظِرِينَ إِنَاهُ﴾ خفضا كان صوابا، لأن قبلها الطعام وهو نكرة، فيجعل فعلهم تابعا للطعام، لرجوع ذكر الطعام في إناه، كما تقول العرب: رأيت زيدًا مع امرأة محسنًا إليها ومحسن إليها، فمن قال محسنا جعله من صفة زيد، ومن خفضه فكأنه قال: رأيته مع التي يحسن إليها، فإذا صارت الصلة للنكرة تبعتها وإن كانت فعلًا لغير النكرة، كما قال الأعشى:\nفَقُلْتُ لَهُ هذِه هاتِها. . . إلَيْنا بِأَدْماءَ مُقْتادها\nفجعل المقتاد تابعا لإعراب بأدماء، لأنه بمنزلة قولك: بأدماء تقتادها، فخفضه لأنه صلة لها، قال: ويُنْشَد: (بأدماءِ مقتادِها) بخفض الأدماء لإضافتها إلى المقتاد، قال: ومعناه: هاتها على يدي من اقتادها. وأنشد أيضًا:\nوَإنَّ امْرَأً أهْدى إلَيْكِ ودُونَهُ. . . مِن الأرْضِ مَوْماةٌ وَبَيْداءُ فَيْهَقُ\nلَمَحْقُوقَة أنْ تَسْتَجيبي لِصَوْتِهِ. . . وأنْ تَعْلَمي أنّ المُعانَ مُوَفّقُ\nوحُكِي عن بعض العرب سَمَاعًا يُنْشِد:\nأرأيْتِ إذْ أعْطَيْتُكِ الوُدّ كُلّه. . . ولمْ يَكُ عِنْدي إنْ أَبَيْتِ إباءُ\nأمُسْلِمَتِي للْمَوْتِ أنْتِ فَمَيّتٌ. . . وَهَلْ للنّفُوسِ المُسْلِماتِ بَقاءُ\nولم يقل: فميت أنا. وقال الكسائي: سمعت العرب تقول: يدك باسطها، يريدون أنت، وهو كثير في الكلام، قال: فعلى هذا يجوز خفض (غير). =","vol":"21","page":520},{"text":"﴿وَلَكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا﴾ (١) فتفرقوا وا خرجوا من\n_________\n= والصواب من القول في ذلك عندنا القول بأجازة جرّ (غير) في ﴿غَيْرَ نَاظِرِينَ﴾ في الكلام، لا في القراءة، لما ذكرنا من الأبيات التي حكيناها فأما في القراءة فغير جائز في (غير) غير النصب، جماع الحجة من القرّاء على نصبها. انظر: \"جامع البيان\" للطبري ٢٢/ ٣٦.\n(١) وفي هذا إجابة من يدعو الرجل إلى منزله، ولو علم أن الَّذي يدعوه إليه شيء قليل، قال المهلب: لا يبعث على الدعوة إلى الطعام إلَّا صدق المحبة وسرور الداعي بأكل المدعو من طعامه والتحبب إليه بالمؤاكلة. فلذلك حض - ﷺ - على الإجابة، وفيه الحض على المواصلة والتحاب والتآلف وإجابة الدعوة لما قل أو كثر. وقد أشار البخاري ﵀ إلى وجوب إجابة الدعوة في صحيحه حينما قال: باب حق إجابة الوليمة والدعوة.\nوقال ابن حجر: وأما قول المصنف: (حق إجابة) فيشير على وجوب الإجابة، وقد نقل ابن عبد البر ثم عياض ثم النووي الاتفاق على القول بوجوب الإجابة لوليمة العرس وفيه نظر، نعم المشهور من أقوال العلماء الوجوب، وصرح جمهور الشافعية والحنابلة بأنها فرض عين ونص عليه مالك، وعن بعض الشافعية والحنابلة أنها مستحبة، وذكر اللخمي من المالكية أنَّه المذهب، وكلام صاحب الهداية يقتضي الوجوب مع تصريحه بأنها سنة، فكأنه أراد أنها وجبت بالسنة وليست فرضًا كما عرف من قاعدتهم، وعن بعض الشافعية والحنابلة هي فرض كفاية، وحكى ابن دقيق العيد في \"شرح الإلمام\" أن محل ذلك إذا عمت الدعوة أما لو خص كل واحد بالدعوة فإن الإجابة تتعين، وشرط وجوبها أن يكون الداعي مطلقًا حرًا رشديًا، وأن لا يخص الأغنياء دون الفقراء، وأن لا يظهر قصد التودد لشخص بعينه لرغبة فيه أو رهبة منه، وأن يكون الداعي مسلم على الأصح، وأن يختص باليوم الأول على المشهور، وأن لا يسبق، فمن سبق تعينت الإجابة له دون الثاني، وإن جاءا معًا قدم الأقرب رحمًا على الأقرب جوارًا على الأصح، فإن استويا أقرع، وأن لا يكون هناك من يتأذى بحضوره من منكر وغيره، وأن لا يكون له عذر وضبطه المارودي بما يرخص به في ترك الجماعة، =","vol":"21","page":521},{"text":"منزله (١).\n﴿وَلَا مُسْتَئْنِسِينَ لِحَدِيثٍ﴾ (٢) ومحله خفض مردود على قوله: ﴿غَيْرَ نَاظِرِينَ﴾ ﴿وَلَا﴾ غير ﴿مُسْتَئْنِسِينَ لِحَدِيثٍ﴾ طالبين الأنس.\n﴿إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ وَاللَّهُ لَا يَسْتَحْيِي مِنَ\n_________\n= هذا كله في وليمة العرس. وقوله - ﷺ -: \"ومن دعي فلم يجب فقد عصى الله ورسوله\" فهذا دليل وجوب الإجابة، لأن العصيان لا يطلق إلَّا على ترك الواجب، ووقع في رواية لابن عمر عند أبي عوانة\" من دعي إلى وليمة فلم يأتها فقد عصى الله ورسوله\". انظر: \"فتح الباري\" ٩/ ٢٤٢. \"تحفة الأحوذي\" للمباركفوري ٤/ ٢٢٢ - ٢٢٣.\nمسألة: قوله تعالى: ﴿وَلَكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا﴾ أكد المنع، وخص وقت الدخول بأن يكون عند الإذن على جهة الأدب، وحفظ الحضرة الكريمة من المباسطة المكروهة. قال ابن العربي: وتقدير الكلام: ولكن إذا دعيتم وأذن لكم في الدخول فأدخلوا، وإلا فنفس الدعوة لا تكون إذنا كافيا في الدخول.\nمسألة: في هذِه الآية دليل على أن الضيف يأكل على ملك المضيف لا على ملك نفسه، لأنه قال: (فإذا طعمتم فانتشروا) فلم يجعل له أكثر من الأكل، ولا أضاف إليه سواه، وبقي الملك على أصله. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٦ - ٢٢٧.\n(١) أمرهم سبحانه بالانتشار بعد الطعام، وهو التفرق، والمراد الإلزام بالخروج من المنزل الَّذي وقعت الدعوة إليه عند انقضاء المقصود من الأكل.\n(٢) وفي الصحيح عن رسول الله - ﷺ -: \"لو دعيت إلى ذراع لأجبت ولو أهدي إلى كراع لقبلت، فإذا فرغت من الَّذي دعيتم إليه فخففوا عن أهل المنزل وانتشروا في الأرض\" ولهذا قال تعالى: ﴿وَلَا مُسْتَئْنِسِينَ لِحَدِيثٍ﴾ أي كما وقع لأولئك النفر الثلاثة الذين استرسل بهم الحديث، ونسوا أنفسهم حتَّى شق ذلك على رسول الله - ﷺ -، كما قال تعالى: ﴿إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ﴾.","vol":"21","page":522},{"text":"الْحَقِّ﴾ (١) (٢) أي: لا يترك تأديبكم وحملكم على الحق، ولا يمنعه ذلك منه.\n[٢٢٩٥] حدثنا أبو القاسم الحسن بن محمد بن حبيب ﵀ (٣) لفظا في شهر ربيع الأول سنة ثمان وثمانين وثلاثمائة، قال: أخبرنا أبو موسى عمر بن موسى بن الحصين (٤)، قال: أخبرنا أبو عوانة يعقوب ابن إسحاق (٥)، قال: أخبرنا أبو عمرو عثمان بن خُرَّز الأنطاكي (٦)، قال: أخبرنا عمرو بن مروان بن مرزوق (٧)، قال: أخبرنا أبو جويرية\n_________\n(١) وقيل: المراد إن دخولكم منزله بغير إذنه كان يشق عليه ويتأذى به، ولكن كان يكره أن ينهاهم عن ذلك من شدة حيائه - ﵇ - حتَّى أنزل الله عليه النهي عن ذلك، ولهذا قال تعالى: ﴿وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ﴾ أي: ولهذا نهاكم عن ذلك وزجركم عنه.\n(٢) أي لا يمتنع من بيانه وإظهاره. ولما كان ذلك يقع من البشر لعلة الاستحياء نفي عن الله تعالى العلة الموجبة لذلك في البشر، وفي \"الصحيح\" عن أم سلمة قالت: جاءت أم سليم إلى النبي - ﷺ - فقالت: يا رسول الله، إن الله لا يستحي من الحق، فهل على المرأة من غسل إذا احتطمت؟ فقال رسول الله - ﷺ -: \"إذا رأت الماء\". انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٧.\n(٣) قيل: كذبه الحاكم.\n(٤) لم أعثر عليه بهذا الاسم، ولعله وقع تصحيف من الناسخ فكتب عمر بن موسى بدلا من عمران بن موسى، وهو: عمران بن موسى، أبو موسى الزعفراني. قال الحاكم: كان شيخًا يشبه المشايخ.\n(٥) قال الحاكم: من علماء الحديث وأثباتهم.\n(٦) وثقه النسائي والحاكم وأبو عوانة وآخرون.\n(٧) عمرو بن مروان بن مرزوق، وردت هكذا في المخطوط وهو خطأ، والصواب كما أثبتناه من كتب التراجم فيمن روى عن جويرية، ومن روى عنه عثمان بن خرزاذ: =","vol":"21","page":523},{"text":"ابن أسماء (١) قال: قرئ بين يدي إسماعيل بن أبي حكيم (٢) هذِه الآية فقال: هذا أدَبٌ أدَّبَ الله به الثقلاء (٣).\n_________\n= عمرو بن مرزوق الباهلي. روى عن: حماد بن سلمة وحماد بن زيد ومالك بن أنس وغيرهم، وروى عنه: البخاري وأبو داود وعثمان بن قرزاد الأنطاكي وغيرهم. قال أحمد بن حنبل: رجل صالح، وقال مرة: ثقة مأمون، وقال يحيى بن معين: ثقة مأمون، وقال أبو صالح: كان ثقة من العباد. وقال ابن حجر: ثقة فاضل له أوهام.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٦٣، \"تهذيب الكمال\" للمزي ٢٢/ ٢٢٤، \"تقريب التهذيب\" لابن حجر (٥١١٠).\n(١) أبو جويرية: هكذا وردت في المخطوط وهو خطأ، والصواب: جويرية بن أسماء ابن عبيد بن مخارق، روى عن أبيه ومالك بن أنس والزهري ونافع مولى ابن عمر وعدة، وروى عنه: أبو داود الطيالسي ومسدد بن مسرهد ويزيد بن هارون وعدة. قال أحمد بن حنبل: ليس به بأس وزاد في مرة: ثقة، وقال يحيى بن معين: ليس به بأس، وقال أبو حاتم: صالح. وقال ابن حجر: صدوق.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٣١، \"تهذيب الكمال\" للمزي ٥/ ١٧٢، \"تقريب التهذيب\" لابن حجر (٩٨٨). .\n(٢) إسماعيل بن أبي حكيم القرشي المدني، مولى عثمان بن عفان، وقيل: مولى الزبير بن العوام، وقيل: مولى أم خالد بنت خالد بن سعيد بن العاص. روى عن: سعيد بن المسيب وعروة بن الزبير وعطاء بن يسار وعدة، وروى عنه: إبراهيم بن مهاجر وجويرية بن أسماء ومالك بن أنس وغيرهم. قال يحيى بن معين: صالح -وقال في مرة: ثقة وكذلك قال النسائي، وقال أبو حاتم: يكتب حديث. وقال ابن حجر: ثقة. \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٦٤، \"تهذيب الكمال\" للمزي ٣/ ٦٣، \"تقريب التهذيب\" لابن حجر (٤٣٥).\n(٣) [٢٢٩٥] الحكم على الإسناد:\nفيه شيخ المصنف قيل: كذبه الحاكم. =","vol":"21","page":524},{"text":"[٢٢٩٦] وسمعت الحسين بن محمد بن الحسين (١) يقول: سمعت محمد بن عبد الله بن محمد (٢) يقول: سمعت الغلابي (٣) يقول: سمعت ابن عائشة (٤) يقول: بحسبك في الثقلاء أن الله تعالى لم يحتملهم، وقال: ﴿فَإِذَا طَعِمْتُمْ فَانْتَشِرُواْ﴾ (٥).\n﴿وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ﴾ (٦).\n_________\n= التخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٤.\n(١) ابن فنجويه. ثقة صدوق كثير رواية المناكير.\n(٢) محمد بن عبد الله بن محمد بن يوسف، أبو بكر النعماني النيسابوري. محدث أصحاب الرأي لولا مجون كان فيه.\n(٣) محمد بن زكريا بن دينار الغلابي الضبي، من أهل البصرة، تكلم فيه.\n(٤) عبيد الله بن محمد بن حفص بن عمر بن موسى بن عبيد الله بن معمر القرشي التيمي، أبو عبد الرحمن البصري، المعروف بالعيشي وبالعائشي وبابن عائشة لأنه من ولد عائشة بنت طلحة بن عبيد الله، ثقة جواد رمي بالقدر ولم يثبت.\n(٥) [٢٢٩٦] الحكم على الإسناد:\nفيه الغلابي متكلم فيه، وشيخ المصنف كذبه الحاكم.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٤.\n(٦) واختلف في المتاع، فقيل: ما يتمتع به من العواري وقيل: فتوى. وقيل: صحف القرآن، والصواب أنَّه عام في جميع ما يمكن أن يطلب من المواعين وسائر المرافق للدين والدنيا.\nمسألة: في هذِه الآية دليل على أن الله تعالى أذن في مسألتهن من وراء حجاب، في حاجة تعرض، أو مسألة يستفتين فيها، ويدخل في ذلك جميع النساء بالمعنى، وبما تضمنته أصول الشريعة من أن المرأة كلها عورة، بدنها وصوتها، فلا يجوز كشف ذلك إلَّا لحاجة كالشهادة عليها، أو داء يكون ببدنها، أو سؤالها عما يعرض =","vol":"21","page":525},{"text":"[٢٢٩٧] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا محمد بن يعقوب (٢)، قال: أخبرنا محمد بن سنان القزاز (٣)، قال: أخبرنا أشهل بن حاتم (٤)، قال:\n_________\n= وتعين عندها. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٧.\nمسألة: استدل بعض العلماء بأخذ الناس عن أزواج النبي - ﷺ - من وراء حجاب على جواز شهادة الأعمى، وبأن الأعمى يطأ زوجته بمعرفته بكلامها. وعلى إجازة شهادته أكثر العلماء، ولم يجزها أبو حنيفة والشافعي وغيرهما. قال أبو حنيفة تجوز في الأنساب. وقال الشافعي: لا تجوز إلَّا فيما رآه قبل ذهاب بصره. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٨.\n(١) الأصفهاني الوزان، لم يذكر بجرحٍ أو تعديل.\n(٢) أبو العباس الأصم. ثقة.\n(٣) محمد بن سنان بن يزيد بن الذيال بن خالد بن عبد الله بن يزيد بن سعيد القزاز مولى عثمان بن عفان، روى عن: روح بن عبادة ووهب بن جرير والضحاك بن مخلد، وروى عنه: إبراهيم الحربي ومحمد بن جعفر المطيري ومحمد بن مخلد الدوري. أطلق فيه أبو داود الكذب، وقال عبد الرحمن بن خراش: كشاب، وقال الدارقطني: لا بأس به، وقال ابن حجر: ضعيف.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٧٩، \"تهذيب الكمال\" ٢٥/ ٣٢٣، \"تقريب التهذيب\" لابن حجر (٥٩٣٦).\n(٤) أشهل بن حاتم الجمحي، مولاهم، أبو عمرو، روى عن: عبد الله بن عون، وعبد الله بن لهيعة وعمران بن حدير وغيرهم، وروى عنه: خليفة بن خياط وعبد الله بن وهب المصري ومحمد بن عمر الهروي وعدة. قال يحيى بن معين: لا شيء، وقال أبو زرعة: محله الصدق وليس بالقوي وكذلك قال أبو حاتم، وقال ابن حجر: صدوق يخطئ. مات سنة ثمان ومائتين.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٤٧، \"تهذيب الكمال\" للمزي ٣/ ٢٩٩، \"تقريب التهذيب\" لابن حجر (٥٣٤).","vol":"21","page":526},{"text":"أخبرنا ابن عون (١)، عن عمرو بن سعيد (٢)، عن أنس بن مالك قال: كنت مع النبي - ﷺ - وكان يمر على نسائه، فأتى امرأة عرَّس (٣) بها حديثًا، فإذا عندهم قوم فانطلق النبي - ﷺ - أيضًا فاحتبس يقضي حاجته، ثم جاء وقد ذهبوا، فدخل وأرخى بيني وبينه سترًا، قال: فحدثت أبا طلحة فقال: إن كان كما يقول لينزلن في هذا شيء. فنزلت آية الحجاب (٤).\n[٢٢٩٨] وأنبأني عبد الله بن حامد (٥)، أن الحسن بن يعقوب (٦)\n_________\n(١) عبد الله بن عون بن أرطبان المزني، أبو عون البصري، ثقة ثبت فاضل.\n(٢) عمرو بن سعيد القرشي، ويقال: الثقفي مولاهم، أبو سعيد البصري، روى عن: أنس بن مالك وأبي العالية وسعيد بن جبير والشعبي، وروى عنه: أيوب السختياني وجرير بن حازم وعبد الله بن عون، قال محمد بن سعد والنسائي: ثقة، وذكره ابن حبان في \"الثقات\" وقال ابن حجر: ثقة.\n\"الثقات\" لابن حبان، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٣٦، \"تهذيب الكمال\" للمزي ١٢/ ٤٠، \"تقريب التهذيب\" لابن حجر (٥٠٣٥).\n(٣) عَرَّسَ بِهَا: من التعريس أي بنى بها، يقال: أعرس الرجل فهو معرس إذا دخل بامرأته عند بنائها. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٠٦ (عرس).\n(٤) [٢٢٩٧] الحكم على الإسناد:\nضعيف لضعف محمد بن سنان\nالتخريج:\nرواه الترمذي في التفسير باب ومن سورة الأحزاب (٣٢١٧) وقال: هذا حديث غريب من هذا الوجه.\n(٥) الأصفهاني الوزان، لم يذكر بجرحٍ أو تعديل.\n(٦) ابن يوسف البخاري، ثم النيسابوري، صدوق.","vol":"21","page":527},{"text":"حدثه قال: أخبرنا يحيى بن أبي طالب (١) قال: أخبرنا عبد الوهاب (٢) قال: أخبرنا حميد (٣)، عن أنس قال: قال عمر: يا رسول الله يدخل عليك البر والفاجر، فلو أمرت أمهات المؤمنين بالحجاب (٤).\n[٢٢٩٩] وأخبرنا محمد بن عبد الله بن حمدون (٥) ﵀، قال: أخبرنا أحمد بن محمد بن الحسن الشرقي (٦)، قال: أخبرنا محمد بن يحيى (٧)، قال: أخبرنا يعقوب بن إبراهيم بن سعد (٨)، قال: أخبرنا أبي (٩)،\n_________\n(١) يحيى بن أبي طالب جعفر بن عبد الله بن الزبرقان؛ محله الصدق.\n(٢) عبد الوهاب بن عطاء الخفاف؛ صدوق ربما أخطأ.\n(٣) حميد الطويل. ثقة مدلس.\n(٤) [٢٢٩٨] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nرواه البخاري في الصلاة باب ما جاء في القبلة (٤٠٢)، التفسير باب قوله: ﴿وَاتَّخِذُواْ مِنْ مَقَامِ إِبْرَاهِيْمَ مُصَلَّى﴾ (٤٤٨٣) وباب قوله: ﴿لَا تَدْخُلُواْ بُيُوتَ النَّبِيِّ﴾ (٤٧٩٠)، ومسلم في \"فضائل الصحابة\" باب من فضائل عمر (٢٣٩٩)، وأحمد في \"المسند\" ١/ ٢٣ - ٢٤ (١٥٧، ١٦٠)، والطبري في \"جامع البيان\" ٢٢/ ٣٨، ٣٩. من طريق، عن حميد، عن أنس، به، ولم أر في كتب الحديث مثل سند المصنف هاهنا.\n(٥) العالم الزاهد الصالح، لم يذكر بجرحٍ أو تعديل.\n(٦) ثقة مأمون.\n(٧) هو الذهلي، ثقة حافظ جليل.\n(٨) في الأصل: سعيد. وهو خطأ، ويعقوب ثقة فاضل.\n(٩) إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف القرشي الزهري، ثقة حجة ..","vol":"21","page":528},{"text":"عن صالح (١)، عن ابن شهاب (٢) قال: حدثني عروة بن الزبير (٣) أن عائشة - ﵂ - قالت: كان عمر بن الخطاب - ﵁ - يقول لرسول الله - ﷺ -: احجب نساءك. فلم يفعل، وكان أزواج النبي - ﷺ - يخرجن ليلًا إلى ليل يتبرزن قبل المناصع -وهو صعيد أفيح- فخرجت سودة بنت زمعة، وكانت امرأة طويلة فرآها عمر وهو في المجلس، فقال عمر: قد عرفتك يا سودة، حرصًا على أن ينزل الحجاب، فأنزل الله تعالى الحجاب (٤).\n[٢٣٠٠] وأخبرنا عبد الله بن حامد (٥) إجازة، قال: أخبرنا محمد\n_________\n(١) صالح بن كيسان المدني، ثقة، ثبت فقيه.\n(٢) الزهري، الفقيه الحافظ متفق على جلالته وإتقانه.\n(٣) ثقة.\n(٤) [٢٢٩٩] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nرواه البخاري في الوضوء، باب خروج النساء إلى البراز (١٤٦) وفي الاستئذان، باب آية الحجاب (٦٢٤٠)، ومسلم في السلام، باب إباحة الخروج للنساء لقضاء حاجة الإنسان (٢١٧٠). وأحمد في \"المسند\" ٦/ ٢٢٣ (٢٥٨٦٦)، ٦/ ٢٧١ (٢٦٣٣١)، والطبري في \"جامع البيان\" ٢٢/ ٣٩. وفي الحديث منقبة ظاهرة لعمر - ﵁ -، حيث نزل القرآن موافقًا لرأيه، كما قال - ﵁ -: وافقت ربي في ثلاث: مقام إبراهيم، وفي الحجاب، وفي أسارى بدر. وفي تنبيه أهل الفضل والكبار على مصالحهم، ونصيحتهم وتكرار ذلك عليهم، وفيه جواز خروج المرأة من بيت زوجها لقضاء حاجاتها إلى المواضع المعتادة لذلك. والله أعلم.\n(٥) لم يذكر بجرحٍ أو تعديل.","vol":"21","page":529},{"text":"ابن يعقوب (١)، قال: أخبرنا الحسن بن علي بن عفان (٢)، قال: أخبرنا أبو أسامة (٣)، عن مجالد بن سعيد (٤)، عن عامر (٥) قال: مرّ عمر - ﵁ - على نساء النبي - ﷺ - وهو مع النساء في المسجد فقال لهن: احتجبن فإن لكن فضلًا كما أن لزوجكن فضلًا على الرجال فلم يلبثوا إلَّا يسيرًا حتَّى أنزل الله تعالى آية الحجاب (٦).\nوروى عطاء بن السائب (٧)، عن أبي وائل (٨)، عن ابن مسعود قال: أمر عمر بن الخطاب - ﵁ - نساء النبي - ﷺ - بالحجاب، فقالت زينب: يا ابن الخطاب إنك لتغار علينا، والوحي ينزل في بيوتنا؟، فأنزل الله تعالى: ﴿وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ﴾ (٩).\n_________\n(١) أبو العباس الأصم، ثقة.\n(٢) صدوق.\n(٣) حماد بن أسامة، ثقة ثبت ربما دلس، وكان بأخرة يحدث من كتب غيره.\n(٤) ليس بالقوي وقد تغير في آخر عمره.\n(٥) الشعبي، ثقة فقيه مشهور فاضل.\n(٦) [٢٣٠٠] الحكم على الإسناد:\nفيه مجالد بن سعيد ليس بالقوي وشيخ المصنف لم يذكر بجرح أو تعديل.\n(٧) صدوق اختلط.\n(٨) شقيق بن سلمة، ثقة مخضرم.\n(٩) قوله تعالى: ﴿ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ﴾ يريد من الخواطر التي تعرض للرجال في أمر النساء، وللنساء في أمر الرجال، أي ذلك أنفى للريبة وأبعد للتهمة وأقوى في الحماية. وهذا يدل على أنَّه لا ينبغي لأحد أن يثق بنفسه في الخلوة مع من لا تحل له فإن مجانبة ذلك أحسن لحاله وأحصن لنفسه وأتم لعصمته. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٨. =","vol":"21","page":530},{"text":"وقيل في سبب نزول الحجاب:\n[٢٣٠١] ما أخبرنا عقيل بن أحمد بن محمد (١) أن (٢) معافى (٣) حدثه، قال: حدثني محمد بن جرير (٤)، قال: أخبرنا يعقوب بن إبراهيم (٥)، قال: أخبرنا هشيم (٦)، عن ليث (٧)، عن مجاهد (٨) أن رسول الله - ﷺ - كان يطعم ومعه بعض أصحابه فأصابت يد رجل منهم يد عائشة - ﵂ -، وكانت معهم، فكره النبي - ﷺ -، فأنزل الله تعالى لذلك آية الحجاب (٩).\n_________\n= الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ٣٨، ٤٠، عن ابن مسعود.\nوانظر: \"مجمع الزوائد\" للهيثمي ٩/ ٦٧ (١٤٤٣٥)، قال: رواه أحمد والبزار والطبراني وفيه أبو نهشل ولم أعرفه، وبقية رجاله ثقات.\n(١) تحرفت في الأصل إلى: (بن).\n(٢) الجرجاني، لم أجده\n(٣) زاد بعدها هنا في الأصل: (أن المبتلى) ولا معنى لها هنا، والمعافى هو أبو الفرج ابن زكريا النهرواني، فقيه، حافظ، ثقة.\n(٤) أبو جعفر الطبري: الإمام العالم المجتهد عالم العصر صاحب التصانيف البديعة.\n(٥) أبو يوسف الدورقي. ثقة فاضل.\n(٦) هشيم بن بشير، ثقة ثبت كثير التدليس والإرسال الخفي.\n(٧) ليث بن أبي سليم، صدوق اختلط أخيرًا ولم يتميز حديثه فترك.\n(٨) ابن جبر المكي، ثقة إمام في التفسير وفي العلم.\n(٩) [٢٣٠١] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرحٍ أو تعديل، وابن أبي سليم اختلط وترك حديثه. =","vol":"21","page":531},{"text":"[٢٣٠٢] أخبرنا أبو عبد الله محمد بن أحمد بن علي المزكى (١) ﵀ قراءة عليه فأقر به، قال: أخبرنا أبو العباس أحمد بن الحسين الماسرجسي (٢)، قال: أخبرنا شيبان بن فروخ الأيلي (٣)، قال: أخبرنا جرير بن حازم (٤)، قال: أخبرنا ثابت بن أسلم البناني (٥)، عن أنس بن مالك قال: كنت أدخل على رسول الله - ﷺ - بغير إذن، فجئت يومًا لأدخل فقال: \"مكانك يا بني، فقد حدث بعدك أن لا يدخل علينا إلَّا بإذن\" (٦).\n_________\n= التخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ٣٩.\nوانظر: \"مجمع الزوائد\" للهيثمي ٩٣/ ٧ بلفظ: عن عائشة قالت: كنت آكل مع النبي - ﷺ - في قعب (قدح) فمر عمر فدعاه فأكل فأصابت إصبعه إصبعي فقال: حس، أو أوه، لو أطاع فيكن ما رأتكن عين. فنزلت آية الحجاب.\nقال الهيثمي: رواه الطبراني في الأوسط، ورجاله رجال الصحيح، غير موسى بن أبي كثير، وهو ثقة.\n(١) النيسابوري، صدوق إلَّا أن الحديث ليس من شأنه.\n(٢) عالم ثقة.\n(٣) صدوق يهم ورمي بالقدر.\n(٤) ثقة وله أوهام إذا حدث من حفظه.\n(٥) ثقة عابد.\n(٦) [٢٣٠٢] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\n\"الأدب المفرد\" للبخاري (ص ٢٨١) (٨٠٧)، وقال الألباني: صحيح السند. وانظر: \"مجمع الزوائد\" للهيثمي ٧/ ٩٣ بلفظ: عن أنس قال: لما نزلت آية =","vol":"21","page":532},{"text":"﴿وَمَا كَان لَكُمْ﴾ يعني: وما ينبغي، وما يصلح لكم ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا﴾ نزلت في رجل من أصحاب النبي - ﷺ -، قال: لئن قبض رسول الله - ﷺ - لأنكحن عائشة بنت أبي بكر (١).\n_________\n= الحجاب جئت أدخل كما كنت أدخل فقال لي رسول الله - ﷺ -: وراءك يا بني. قال الهيثمي: له حديث في الصحيح غير هذا. رواه أبو يعلى، وفيه سلم العلوي، وهو ضعيف.\n(١) ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ﴾ الآية. هذا تكرار للعلة وتأكيد لحكمها، وتأكيد العلل أقوى في الأحكام.\nقوله تعالى: ﴿وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ﴾ عن قتادة أن رجلا قال: لو قبض رسول الله تزوجت عائشة. فأنزل الله تعالى: ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ﴾ الآية، ونزلت: ﴿وَأَزوَجُهُ أُمَّهَاتُهُمْ﴾ وقال القشيري أبو نصر عبد الرحمن: قال ابن عباس: قال رجل من سادات قريش من العشرة الذين كانوا مع رسول الله - ﷺ - على حراء -في نفسه-: لو توفي رسول الله - ﷺ - لتزوجت عائشة، وهي بنت عمي. قال مقاتل: هو طلحة بن عبيد الله. قال ابن عباس: وندم هذا الرجل على ما حدث به في نفسه، فمشى إلى مكة على رجليه، وحمل على عشرة أفراس في سبيل الله، وأعتق رقيقًا فكفر الله عنه. وقال ابن عطية: روي أنها نزلت بسبب أن بعض الصحابة قال: لو مات رسول الله - ﷺ - لتزوجت عائشة، فبلغ ذلك رسول الله - ﷺ - فتأذى به، هكذا كنى عنه ابن عباس ببعض الصحابة. وحكى مكي عن معمر أنَّه قال: هو طلحة بن عبيد الله.\nقال القرطبي: وكذا حكى النحاس عن معمر أنَّه طلحة، ولا يصح. قال ابن عطية: لله در ابن عباس! وهذا عندي لا يصح على طلحة بن عبيد الله. قال شيخنا الإمام أبو العباس: وقد حكى هذا القول عن بعض فضلاء الصحابة، وحاشاهم عن مثله! والكذب في نقله، وإنما يليق مثل هذا القول بالمنافقين الجهال. يروى أن رجلا من المنافقين قال حين تزوج رسول الله - ﷺ - أم سلمة بعد أبي سلمة، =","vol":"21","page":533},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وحفصة بعد خنيس بن حذافة: ما بال محمد يتزوج نساءنا! والله لو قد مات لأجلنا السهام على نسائه. فنزلت الآية في هذا، فحرم الله نكاح أزواجه من بعده، وجعل لهن حكم الأمهات. وهذا من خصائصه تمييزا لشرفه وتنبيها على مرتبته - ﷺ -. قال الشافعي ﵀: وأزواجه - ﷺ - اللاتي مات عنهن لا يحل لأحد نكاحهن، ومن استحل ذلك كان كافرا، لقوله تعالى: ﴿وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا﴾. وقد قيل: إنما منع من التزوج بزوجاته، لأنهن أزواجه في الجنّة، وأن المرأة في الجنّة لآخر أزواجها. قال حذيفة لامرأته: إن سرك أن تكوني زوجتي في الجنّة إن جمعنا الله فيها فلا تزوجي من بعدي، فإن المرأة لآخر أزواجها.\nمسألة: اختلف العلماء في أزواج النبي - ﷺ - بعد موته، هل بقين أزواجه أم زال النِّكَاح بالموت، وإذا زال النِّكَاح بالموت فهل عليهن عدة أم لا؟ فقيل: عليهن العدة، لأنه توفي عنهن، والعدة عبادة. وقيل: لا عدة عليهن، لأنها مدة تربص لا ينتظر بها الإباحة. وهو الصحيح، لقوله -﵇-: \"ما تركت بعد نفقة عيالي\" وروي: \"أهلي\" وهذا اسم خاص بالزوجية، فأبقى عليهن النفقة والسكنى مدة حياتهن لكونهن نساءه، وحرمن على غيره، وهذا هو معنى بقاء النِّكَاح. وإنما جعل الموت في حقه -﵇- لهن بمنزلة المغيب في حق غيره، لكونهن أزواجا له في الآخرة قطعًا بخلاف سائر الناس، لأن الرجل لا يعلم كونه مع أهله في دار واحدة، فربما كان أحدهما في الجنّة والآخر في النار، فبهذا انقطع السبب في حق الخلق وبقي في حق النبي - ﷺ - وقد قال -﵇-: \"زوجاتي في الدنيا هن زوجاتي في الآخرة\". وقال -﵇-: \"كل سبب ونسب ينقطع إلَّا سببي ونسبي فإنه باق إلى يوم القيامة\". فرع -فأما زوجاته -﵇- اللاتي فارقهن في حياته مثل الكلبية وغيرها، فهل كان يحل لغيره نكاحهن؟ فيه خلاف. والصحيح جواز ذلك، لما روي أن الكلبية التي فارقها رسول الله - ﷺ - تزوجها عكرمة بن أبي جهل، فشق ذلك على أبي بكر مشقة شديد، فقال له عمر: يا خليفة رسول الله، إنها ليست من نسائه، إنها لم يخيرها رسول الله ولم يحجبها، وقد برأها الله منه بالردة التي ارتدت مع قومها: قال: فاطمأن أبو بكر - ﵁ - وسكن. وقيل: إن الَّذي تزوجها الأشعث بن قيس =","vol":"21","page":534},{"text":"[٢٣٠٣] أنبأني عقيل بن محمد (١)، قال: أخبرنا المعافى بن زكريا (٢)، قال: أخبرنا محمد بن جرير (٣)، قال: أخبرنا عبد الوهاب (٤)، قال: أخبرنا داود (٥)، عن عامر (٦) أن نبي الله - ﷺ - وقد ملك قتيلة بنت الأشعث بن قيس ولم يجامعها، فتزوجها عكرمة ابن أبي جهل بعد ذلك، فشق ذلك على أبي بكر - ﵁ - مشقة شديدة، فقال له عمر: يا خليفة رسول الله، إنها ليست من نسائه، إنها لم يخيّرها رسول الله - ﷺ - ولم يحجبها، وقد برأها منه بالردة التي ارتدت مع قومها. قال: فاطمأن أبو بكر وسكن (٧).\nوروى معمر، عن الزهري: أن العالية بنت ظبيان التي طلق النبي - ﷺ - تزوجت رجلًا وولدت له، وذلك قبل أن يحرم على الناس أزواج\n_________\n= الكندي. قال القاضي أبو الطيب: الَّذي تزوجها مهاجر بن أبي أمية، ولم ينكر ذلك أحد، فدل على أنَّه إجماع.\nانظر: \"الجامع لأحكام القرآن\" ١٤/ ٢٢٨ - ٢٣٠.\n(١) لم أجده.\n(٢) العلامة الفقيه الحافظ الثقة.\n(٣) الإمام العالم المجتهد. عالم العصر.\n(٤) ابن عطاء الخفاف، صدوق ربما أخطأ.\n(٥) ابن أبي هند، ثقة متقن كان يهم بأخرة.\n(٦) عامر بن شراحيل الشعبي، ثقة مشهور فقيه فاضل.\n(٧) [٢٣٠٣] الحكم على الإسناد:\nفيه شيخ المصنف لم أجد له ترجمة، وفيه إرسال الشعبي.\nالتخريج:\nلم أجده.","vol":"21","page":535},{"text":"النبي - ﷺ - (١).\n\n<span data-type=\"title\" id=toc-3982>٥٤ </span>- ﴿إِنْ تُبْدُوا شَيْئًا أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا (٥٤)﴾ (٢).\n\n<span data-type=\"title\" id=toc-3983>٥٥ </span>- ﴿لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ﴾ الآية\nقال ابن عباس: لما نزلت آية الحجاب قال: الآباء والأبناء والأقارب لرسول الله - ﷺ - نحن أيضًا نكلمهن من وراء حجاب، فأنزل الله -﷿- ﴿لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ وَلَا أَبْنَائِهِنَّ وَلَا إِخْوَانِهِنَّ وَلَا أَبْنَاءِ إِخْوَانِهِنَّ وَلَا أَبْنَاءِ أَخَوَاتِهِنَّ وَلَا نِسَائِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَانُهُنَّ﴾ (٣) في ترك\n_________\n(١) رواه ابن عساكر في \"تاريخ دمشق\" ٣/ ١٧٠، ١٧٥، ٢٣٢، وانظر \"تاريخ بغداد\" للخطيب ٨/ ١٦ (١١٤٥٦).\n(٢) يعلم كل شيء من الأشياء، ومن جملة ذلك ما تظهرونه في شأن أزواج رسوله، وما تكتمونه في صدوركم، وفي هذا وعيد شديد، لأن إحاطته بالمعلومات تستلزم المجازاة على خيرها وشرها.\n(٣) أراد به النساء المسلمات، حتَّى لا يجوز للكتابيات الدخول عليهن، وقيل: هو عام في المسلمات والكتابيات.\nمسألة: قال بعض السلف: لم لم يذكر العم والخال في هاتين الآيتين؛ فأجاب عكرمة والشعبي بأنهما لم يذكرا لأنهما قد يصفان ذلك لبنيهما. وهو قول الزجاج، وروى الطبري، عن الشعبي، وعكرمة في قوله تعالى ﴿لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ﴾ الآية، قلت: ما شأن العم والخال لم يذكرا؟ قال: لأنهما ينعتانهما لأبنائهما وكرها أن تضع خمارها عند خالها وعمها.\nوقال بعضهم: ولم يذكر العم والخال لأنهما يجريان مجرى الوالدين. وقد يسمى العم أبا، قال الله تعالى: ﴿نَعْبُدُ إِلَهَكَ وَإِلَهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ﴾ [البقرة: ١٣٣] وإسماعيل كان العم.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٣١. \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٠٩.","vol":"21","page":536},{"text":"الحجاب من هؤلاء وأن يروهن.\nقال مجاهد: لا جناح عليهن في وضع جلابيبهن عندهم.\n﴿وَاتَّقِينَ اللَّهَ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا﴾ (١).\n\n<span data-type=\"title\" id=toc-3984>٥٦ </span>- ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ﴾\nقراءة العامة بنصب التاء. وقرأ ابن عباس: (وملائكتُه) بالرفع عطفا على محل قوله: (الله) قبل دخول (إن)، نظيره قوله تعالى: ﴿إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ﴾ (٢) وقد مضت هذِه المسألة.\n﴿يُصَلُّونَ عَلَى النَّبِيِّ﴾ (٣) أي: يثنون ويترحمون عليه، ويدعون له.\n_________\n(١) قوله تعالى: ﴿وَاتَّقِينَ اللهَ﴾ لما ذكر الله تعالى الرخصة في هذِه الأصناف وانجزمت الإباحة، عطف بأمرهن بالتقوى عطف جملة. وهذا في غاية البلاغة والإيجاز، كأنه قال: اقتصرن على هذا واتقين الله فيه أن تتعدينه إلى غيره. وخص النساء بالذكر وعناهن في هذا الأمر، لقلة تحفظهن وكثرة استرسالهن. والله أعلم. ثم توعد تعالى بقوله: ﴿إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا﴾. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٨.\n(٢) البقرة: ٦٢.\n(٣) قال البخاري: قال أبو العالية: صلاة الله تعالى ثناؤه عليه عند الملائكة، وصلاة الملائكة الدعاء. كتاب التفسير، باب سورة الأحزاب، باب قوله ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ قبل حديث (٤٧٩٧)\nوقال سفيان الثوري وغير واحد من أهل العلم: صلاة الرب الرحمة، وصلاة الملائكة الاستغفار. والمقصود من هذِه الآية أن الله -﷿- أخبر عباده بمنزلة عبده ونبيه عنده في الملإ الأعلى بأنه يثنى عليه عند الملائكة المقربين، وأن الملائكة تصلي عليه، ثم أمر تعالى أهل العالم السفلي بالصلاة والتسليم عليه، ليجتمع الثناء عليه من أهل العالمين: العلوي والسفلي جميعًا. وهذِه الآية شرف الله بها =","vol":"21","page":537},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رسوله -﵇- حياته وموته، وذكر منزلته منه، وطهر بها سوء فعل من استصحب في جهته فكرة سوء، أو في أمر زوجاته ونحو ذلك. \"تفسير القرآن العظيم\" ١١/ ٢٠٩ - ٢١٠.\nلابن كثير فائدة: وقد أخبر - ﷾ - بأنه يصلي على عباده المؤمنين في قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا (٤١) وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا (٤٢) هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ﴾ الآية وقال تعالى: ﴿وَبَشِّرِ الصَّابِرِينَ (١٥٥) الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ (١٥٦) أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ﴾ الآية، وفي الحديث \"إن الله وملائكته يصلون على ميامن الصفوف\" وفي الحديث الآخر \"اللهم صل على آل أبي أوفى\" وقال رسول الله - ﷺ - لامرأة جابر وقد سألته أن يصلي عليها وعلى زوجها \"صلى الله عليك وعلى زوجك\".\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢١٠ - ٢١١.\nمسألة: واختلف العلماء في الضمير في قوله: (يصلون) فقالت فرقة: الضمير فيه لله والملائكة، وهذا قول من الله تعالى شرف به ملائكته، فلا يصحبه الاعتراض الَّذي جاء في قول الخطيب: من يطع الله ورسوله فقد رشد، ومن يعصهما فقد غوى. فقال له رسول الله - ﷺ -: \"بئس الخطيب أنت، قل ومن يعص الله ورسوله\" أخرجه في الصحيح. قالوا: لأنه ليس لأحد أن يجمع ذكر الله تعالى مع غيره في ضمير، ولله أن يذكر في ذلك ما يشاء. وقالت فرقة: في الكلام حذف تقديره: إن الله يصلي وملائكته يصلون، وليس في الآية اجتماع في ضمير، وذلك جائز للبشر فعله. ولم يقل رسول الله - ﷺ -: \"بئس الخطيب أنت\" لهذا المعنى، وإنما قال لأن الخطيب وقف على: ومن يعصهما، وسكت سكتة. واستدلوا بما رواه أبو داود عن عدي بن حاتم أن خطيبا خطب عند النبي - ﷺ - فقال: من يطع الله ورسوله ومن يعصهما. فقال: \"قم -أو: اذهب- بئس الخطيب أنت\". إلَّا أنَّه يحتمل أن يكون لما خطأه في وقفه وقال له: (بئس الخطيب) أصلح له بعد ذلك جميع كلامه، فقال: \"قل: ومن يعص الله ورسوله\" كما في صحيح مسلم. وهو يؤيد القول الأول بأنه لم يقف على \"ومن يعصهما\". وقرأ ابن عباس: (وملائكتُه) =","vol":"21","page":538},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= بالرفع على موضع اسم الله قبل دخول (إن). والجمهور بالنصب عطفا على المكتوبة.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٣٢.\nمسألة: هل يجوز أن نصلي على أحد من الناس غير النبي - ﷺ -؟ الجواب: أما الصلاة على غير الأنبياء فإن كانت على سبيل التبعية كما في الحديث \"اللهم صل على محمد وآله وأزواجه وذريته\" فهذا جائز بالإجماع وإنما وقع النزاع فيما إذا أفرد غير الأنبياء بالصلاة عليهم، فإن هذِه الصلاة من الله على رسوله وإن كان معناها الرحمة فقد صارت شعارًا له يختص به دون غيره، فلا يجوز لنا أن نصلي على غيره من أمته كما يجوز لنا أن نقول: اللهم ارحم فلانًا أو رحم الله فلانًا، وبهذا قال جمهور العلماء مع اختلافهم هل هو محرم، أو مكروه كراهة شديدة، أو مكروه كراهة تنزيه على ثلاثة أقوال. وقد قال ابن عباس كما رواه عنه ابن أبي شيبة والبيهقي في الشعب: لا تصلح الصلاة على أحد إلَّا على النبي - ﷺ - ولكن يدعى للمسلمين والمسلمات بالاستغفار.\nمسألة: قد يقول قائل إن كان كما ذكر فماذا تقول في قوله تعالى: ﴿وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لُهُمْ﴾ وقوله: ﴿أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ﴾ وقوله: ﴿هُوَ الَّذِى يُصَلِّى عَلَيْكُمْ وَمَلَائِكَتَهُ﴾ وحديث عبد الله بن أبي أوفى الثابت في الصحيحين وغيرهما قال: \"كان رسول الله - ﷺ - إذا أتاه قوم بصدقتهم قال: اللهم صل عليهم، فأتاه أبي بصدقته فقال: اللهم صل على آل أبي أوفى\"؟\nفيجاب: عن هذا بأن هذا الشعار الثابت لرسول الله - ﷺ - له أن يخص به من شاء، وليس لنا أن نطلقه على غيره.\nوأما قوله تعالى: ﴿هُوَ الَّذِى يُصَلِّى عَلَيْكُمْ وَمَلَائِكَتَهُ﴾ وقوله: ﴿أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ﴾ فهذا ليس فيه إلَّا أن الله سبحانه يصلي على طوائف من عباده كما يصلي على من صلى على رسوله مرة واحدة عشر صلوات، وليس في ذلك أمر لنا ولا شرعه الله في حقنا، بل لم يشرع لنا إلَّا الصلاة والتسليم على رسوله.\nمسألة: وكما أن لفظ الصلاة على رسول الله شعار له، فكذا لفظ السلام عليه. =","vol":"21","page":539},{"text":"وقال ابن عباس: يبركون (١).\n﴿يَاأَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ﴾ (٢) ترحموا عليه وادعوا له.\n_________\n= وقد جرت عادة جمهور هذِه الأمة والسواد الأعظم من سلفها وخلفها على الترضي عن الصحابة والترحم على من بعدهم والدعاء لهم بمغفرة الله وعفوه كما أرشدنا إلى ذلك بقوله سبحانه: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا﴾.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٣٧ - ٢٣٨.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٣، عن ابن عباس.\n(٢) مسألة: وقد اختلف أهل العلم في الصلاة على النبي - ﷺ - هل هي واجبة أم مستحبة؟ فاتفقوا على أن الصلاة عليه فرض في العمر مرة. وقد حكى هذا الإجماع القرطبي \"الجامع لأحكام القرآن\". وقال قوم من أهل العلم: إنها واجبة عند ذكره، وقال قوم: تجب في كل مجلس مرة. وقد وردت أحاديث مصرحة بذم من سمع ذكر النبي - ﷺ - فلم يصل عليه.\nمسألة: ثم إن العلماء قد اختلفوا في الصلاة على النبي - ﷺ - في تشهد الصلاة المفترضة هل هي واجبة أم لا؟ فذهب الجمهور إلى أنها فيها سنة مؤكدة غير واجبة. قال ابن المنذر: يستحب أن لا يصلي أحد صلاة إلَّا صلى فيها على رسول الله - ﷺ -، فإن ترك ذلك تارك فصلاته مجزئة في مذهب مالك، وأهل المدينة، وسفيان الثوري، وأهل الكوفة من أصحاب الرأي وغيرهم، وهو قول الجمهور أهل العلم. قال: وشذ الشافعي فأوجب على تاركها الإعادة مع تعمد تركها دون النسيان، وهذا القول عن الشافعي لم يروه عنه إلَّا حرملة بن حيي ولا يوجد عن الشافعي إلَّا من روايته. قال الطحاوي: لم يقل به أحد من أهل العلم غير الشافعي. وقال الخطابي، وهو من الشافعية: أنها ليست بواجبة في الصلاة، قال: وهو قول جماعة الفقهاء إلَّا الشافعي ولا أعلم له في ذلك قدوة. انتهى. وقد قال بقول الشافعي جماعة من أهل العلم منهم الشعبي والباقر ومقاتل بن حيان، وإليه ذهب أحمد بن حنبل أخيرًا، كما حكاه أبو زرعة الدمشقي، وبه قال ابن =","vol":"21","page":540},{"text":"﴿وَسَلِّمُواْ تَسْلِيْمًا﴾ (١) حيوه بتحية الإسلام.\n[٢٣٠٤] أخبرنا عبد الله بن حامد (٢)، قال: أخبرنا المطيري (٣)\n_________\n= راهويه وابن المواز من المالكية. وأشف ما يستدل به على الوجوب الحديث الثابت بلفظ: إن الله أمرنا أن نصلي عليك، فكيف نصلي عليك في صلاتنا، فقال: قولوا. . الحديث. فإن هذا الأمر يصلح للاستدلال به على الوجوب. وأما على بطلان الصلاة بالترك ووجوب الإعادة لها فلا، لأن الواجبات لا يستلزم عدمها العدم كما يستلزم ذلك الشروط والأركان.\nمسألة: وقد استحب أهل الكتابة أن يكرر الكاتب الصلاة على النبي - ﷺ - كلما كتبه، وقد ورد في الحديث من طريق كادح بن رحمة عن نهشل عن الضحاك، عن ابن عباس قال: قال رسول الله - ﷺ -: \"من صلى علي في كتاب لم تزل الصلاة جارية له ما دام اسمي في ذلك الكتاب\" وليس هذا الحديث بصحيح من وجوه كثيرة وقد روي من حديث أبي هريرة ولا يصح أيضًا، قال الحافظ أبو عبد الله الذهبي شيخنا أحسبه موضوعًا، وقد روي نحوه عن أبي بكر وابن عباس ولا يصح من ذلك شيء والله أعلم. وقد ذكر الخطيب البغدادي في كتابه \"الجامع لأخلاق الراوي وآداب السامع\" ١/ ٢٧١ قال: رأيت بخط أبي عبد الله أحمد بن محمد بن حنبل في عدة أحاديث اسم النبي ولم يكتب الصلاة عليه، وبلغني أنَّه كان يصلي على النبي - ﷺ - نطقا لا خطًّا.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٣٥ - ٢٣٦، \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٣٧.\n(١) قال النووي إذا صلى على النبي - ﷺ - فليجمع بين الصلاة والتسليم فلا يقتصر على أحدهما فلا يقول: صلى الله عليه فقط، ولا - ﵇ - فقط. وهذا الَّذي قاله منتزع من هذِه الآية الكريمة وهي قوله: ﴿عَلَى النَّبِيِّ يَاأَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا﴾ فالأولى أن يقال: - ﷺ - تسليمًا. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٣٩.\n(٢) الأصفهاني الوزان، لم يذكر بجرح أو تعديل.\n(٣) محمد بن جعفر، أبو بكر، ثقة مأمون.","vol":"21","page":541},{"text":"قال: أخبرنا علي بن حرب (١)، قال: أخبرنا ابن فضيل (٢)، قال: أخبرنا يزيد بن أبي رباح (٣).\n[٢٣٥] وأخبرنا أبو الحسين بن أبي الفضل المعدل (٤)، قال: أخبرنا إسماعيل بن محمد الصفار (٥)، قال: أخبرنا الحسن بن عرفة (٦)، قال: أخبرنا هشيم بن بشير (٧)، عن يزيد بن أبي زياد (٨) قال: أخبرنا عبد الرحمن بن أبي ليلى (٩) قال: حدثنا كعب بن عجرة (١٠) قال: لما نزلت ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَاأَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ﴾ الآية، قلنا: يا رسول الله قد علمنا السلام عليك، فكيف الصلاة عليك؟ قال: \"قولوا: اللهم صلِّ على محمد وعلى\n_________\n(١) صدوق فاضل.\n(٢) ابن غزوان بن جرير الضبي مولاهم، صدوق عارف رمي بالتشيع.\n(٣) تحرفت في الأصل إلى: رباح، وهو يزيد بن أبي زياد القرشي الهاشمي، ضعيف، كبر فتغير وصار يتلقن وكان شيعيًا.\n(٤) أحمد بن محمد بن هبة الله بن علي بن فارس أبو الحسين بن أبي الفضل الأنصاري الأكفافي المعدل. سمع: أبا الحسن بن السمسار وأبا القاسم بن الطبيز وغيرهما، وروى عنه: ابنه (أبو محمد ابن الأكفاني)، ولم أجد فيه جرحًا أو تعديلًا. \"تاريخ دمشق\" ٥/ ٤٦٣.\n(٥) ثقة.\n(٦) صدوق.\n(٧) ثقة ثبت. كثير التدليس والإرسال الخفي.\n(٨) ضعيف، كبر فتغير، وصار يتلقن، وكان شيعيًا.\n(٩) ثقة.\n(١٠) صحابي مشهور.","vol":"21","page":542},{"text":"آل محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد، وبارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم (١) إنك حميد\" (٢).\n_________\n(١) مسألة: قال ابن العربي ﵀: قوله: كما صليت على إبراهيم: وهي مشكلة جدًّا لأن محمدًا أفضل من إبراهيم، فكيف يكون أفضل منه، ثم يطلب له أن يبلغ رتبته؟ وفي ذلك تأويلات كثيرة أمهاتها عشرة: الأول: أن ذلك قيل له قبل أن يعرف بمرتبته، ثم استمر ذلك فيه.\nالثاني: أنَّه سأل ذلك لنفسه وأزواجه، لتتم عليهم النعمة، كما تمت عليه.\nالثالثْ أنَّه سأل ذلك له ولأمته على القول بأن آل محمد كل من اتبعه.\nالرابع: أنَّه سأل ذلك مضاعفا له، حتَّى يكون لإبراهيم بالأصل، وله بالمضاعفة.\nالخامس: أنَّه سأل ذلك لتدوم إلى يوم القيامة.\nالسادس: أنَّه يحتمل أن يكون أراد ذلك له بدعاء أمته، تكرمة لهم ونعمة عليهم بأن يكرم رسولهم على ألسنتهم.\nالسابع: أن ذلك مشروع لهم ليثابوا عليه. قال - ﷺ -: \"من صلى على صلاة صلى الله عليه عشرا\".\nالثامن: أنَّه أراد أن يبقى له ذلك لسان صدق في الآخرين.\nالتاسع: أن معناه اللهم ارحمه رحمة في العالمين يبقى بها دينه إلى يوم القيامة.\nالعاشر: أن معناه اللهم صل عليه صلاة تتخذه بها خليلا، كما اتخذت إبراهيم خليلًا.\nقال القاضي: وعندي أيضًا أن معناه أن تكون صلاة الله عليه بصلاته وصلاة أمته كما غفر لهم بشرط استغفاره، فاعلم أن الله قد غفر له، ثم كان يديم الاستغفار، ليأتي بالشرط الَّذي غفر له. وهذا تأكيد لما سبق من الأقوال، وتحقيق فيها لما يقوى من الاحتمال. انظر: \"أحكام القرآن\" ٣/ ١٥٨٥.\n(٢) [٢٣٠٤، ٢٣٠٥] الحكم على الإسناد:\nفيه يزيد بن أبي زياد ضعيف، وشيخا المصنف لم يذكرا بجرح أو تعديل. =","vol":"21","page":543},{"text":"[٢٣٠٦] وأخبرنا عبد الله بن حامد الوزان (١)، قال أخبرنا مكي ابن عبدان (٢)، قال: أخبرنا عمار بن رجاء (٣)، قال: أخبرنا أبو عامر (٤)، قال: أخبرنا عبد الله بن جعفر (٥)،\n_________\n= التخريج:\nرواه البخاري في أحاديث الأنبياء باب (١٠) (٣٣٧٠)، في تفسير القرآن باب قوله: ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ (٤٧٩٧)، ورواه مسلم في الصلاة باب الصلاة على النبي (٤٠٦)، والترمذي في أبواب الوتر، باب ما جاء في صفة الصلاة على النبي (٤٨٣)، والنسائي في السهو، باب كيف الصلاة على النبي ٣/ ٤٦ - ٤٨، وأبو داود في الصلاة، باب الصلاة على النبي بعد التشهد (٩٧٦)، وابن ماجة في إقامة الصلاة: باب الصلاة على النبي (٩٠٤)، وأحمد في \"المسند\" ٤/ ٢٤١ (١٨١٠٤)، ٤/ ٢٤٤ (١٨١٣٣)، والدارمي في \"السنن\" (١٣٨١).\n(١) لم يذكر بجرح أو تعديل.\n(٢) المحدث الثقة المتقن.\n(٣) أبو ياسر الاستراباذي الثعلبي، الحافظ الثقة الإمام.\n(٤) عبد الملك بن عمرو بن القيسى، ثقة.\n(٥) عبد الله بن جعفر بن عبد الرحمن بن المسور بن مخرمة بن نوفل بن أهيب بن عبد مناف بن زهرة القرشي الزهري المخرم، أبو محمد المدني، ابن عم عبد الله بن محمد الزهري. روى عن: إسماعيل بن محمد بن سعد بن أبي وقاص ويزيد بن الهاد وأبيه جعفر بن عبد الرحمن الزهري.\nوروى عنه: إبراهيم بن سعد الزهري وعبد الرحمن بن مهدي وأبو عامر العقدي وعدة.\nقال أحمد بن حنبل: ليس بحديثه بأس وقال في أخرى: ثقة وكذلك قال العجلي.\nوقال أبو داود: سمعت أحمد يثبته، وقال ابن معين: ليس به بأس صدوق وليس به بأس، وقال أبو حاتم والنسائي: ليس به بأس، وقال ابن حجر: ليس به بأس. =","vol":"21","page":544},{"text":"عن يزيد بن الهاد (١)، عن عبد الله بن خباب (٢)، عن أبي سعيد الخدري قال: قلنا: يا رسول الله - ﷺ - هذا السلام عليك قد علمنا، فكيف الصلاة؟ قال: \"قولوا اللهم صلِّ على عبدك ورسولك كما صليت على إبراهيم، وبارك على محمد وعلى آل محمد كما باركت على إبراهيم\" (٣).\n[٢٣٠٧] وأخبرنا أحمد بن محمد بن يوسف الفقيه (٤) قراءة، قال:\n_________\n= \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٢، \"تهذيب الكمال\" للمزي ١٤/ ٣٧٢، \"تقريب التهذيب\" لابن حجر (٣٢٥٢).\n(١) ثقة مكثر.\n(٢) عبد الله بن خباب الأنصاري النجارى المدني، مولى بني عدي بن النجار. روى عن: أبي سعيد الخدري وغيره.\nوروى عنه: القاسم بن محمد ويزيد بن الهاد ومحمد بن إسحاق بن يسار وعدة.\nقال أبو حاتم والنسائي: ثقة، وذكره ابن حبان في \"الثقات\"، وقال ابن حجر: ثقة. مات بعد المائة.\n\"الثقات\" لابن حبان ٥/ ١١، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٤٣، \"تهذيب الكمال\" للمزي ١٤/ ٤٤٩، \"تقريب التهذيب\" لابن حجر (٣٢٩١).\n(٣) [٢٣٠٦] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البخاري في تفسير القرآن باب قوله - ﷿ - ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ (٤٧٩٨) وفي الدعوات باب الصلاة على النبي (٦٣٥٨)، والنسائي في السهو باب نوع آخر ٣/ ٤٩، وابن ماجة في إقامة الصلاة، باب الصلاة على النبي (٩٠٣)، وأحمد في \"المسند\" ٣/ ٤٧ (١١٤٣٣).\n(٤) لم يذكر بجرحٍ أو تعديل.","vol":"21","page":545},{"text":"أخبرنا مكي بن عبدان (١)، قال: أخبرنا محمد بن يحيى (٢)، قال: وفيما قرأت على ابن نافع (٣)، قال: وحدثني مطرف (٤)، عن مالك (٥)، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم (٦)، عن أبيه (٧)، عن عمرو بن سليم الزرقي (٨) أنَّه قال: أخبرنا أبو حميد الساعدي (٩) أنهم قالوا: يا رسول الله، كيف نصلي عليك؟ فقال رسول الله - ﷺ -: \"قولوا: اللهم صلِّ على محمد وأزواجه وذريته، كما صليت على إبراهيم، وبارك على محمد وأزواجه وذريته كما باركت على إبراهيم إنك حميد مجيد\" (١٠).\n_________\n(١) المحدث الثقة المتقن.\n(٢) الذهلي، ثقة حافظ جليل.\n(٣) عبد الله بن نافع الصائغ، ثقة صحيح الكتاب في حفظه لين.\n(٤) مطرف بن عبد الله بن مطرف ثقة، لم يصب ابن عدي في تضعيفه.\n(٥) مالك بن أنس، إمام دار الهجرة، رأس المتقنين وكبير المتثبتين.\n(٦) ثقة.\n(٧) ثقة عابد.\n(٨) ثقة، ويقال: له رؤية.\n(٩) صحابي مشهور.\n(١٠) [٢٣٠٧] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل\nالتخريج:\nرواه البخاري في أحاديث الأنبياء (٣٣٦٩)، ومسلم في الصلاة، باب الصلاة على النبي - ﷺ - بعد التشهد (٤٠٧). وأحمد في \"المسند\" ٥/ ٤٢٤ (٢٣٦٠٠).","vol":"21","page":546},{"text":"[٢٣٠٨] وبإسناده عن مالك (١)، عن (٢) نعيم بن عبد الله المجمر (٣)، عن محمد بن عبد الله بن زيد الأنصاري (٤)، عن أبي (٥) مسعود الأنصاري (٦) أنَّه قال: أتانا رسول الله - ﷺ - ونحن جلوس في مجلس سعد بن عبادة فقال له بشير بن سعد: أمرنا الله -﷿- أن نصلي عليك، فكيف نصلي عليك؟ فسكت رسول الله - ﷺ - حتَّى تمنينا أنَّه لم يسأله، ثم قال: \"قولوا: اللهم صلِّ على محمد وعلى آل محمد كما صليت على إبراهيم، وبارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم، والسلام كما قد علمتم\" (٧).\n_________\n(١) رأس المتقنين وكبير المتثبتين.\n(٢) في الأصل بن، وهو خطأ.\n(٣) مولى آل عمر بن الخطاب، ثقة.\n(٤) ثقة.\n(٥) في المخطوط، ابن، وهو خطأ.\n(٦) صحابي مشهور.\n(٧) [٢٣٠٨] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه مسلم في الصلاة، باب الصلاة على النبي بعد التشهد (٤٠٥). الترمذي في تفسير القرآن، باب ومن سورة الأحزاب (٣٢٢٠)، النسائي في السهو، باب الأمر بالصلاة على النبي ٣/ ٤٥ - ٤٧. أبو داود في الصلاة، باب الصلاة على النبي بعد التشهد (٩٨٠، ٩٨١)، أحمد في \"المسند\" ٩/ ١١٤ (١٧٠٧٢)، ٥/ ٢٧٣، ٢٧٤٠ (٢٢٣٥٢) مالك في \"الموطأ\" (٣٩٨)، الدارمي (١٣٨٢).","vol":"21","page":547},{"text":"[٢٣٠٩] أخبرنا عبد الله بن حامد (١) بقراءتي عليه قال: أخبرنا محمد بن خالد بن الحسن (٢)، قال: أخبرنا داود بن سليمان (٣)، قال: أخبرنا عبد بن حميد (٤)، قال: أخبرنا أبو نعيم (٥)، قال: أخبرنا المسعودي (٦)، عن عون (٧)، عن أبي فاختة (٨)، عن الأسود (٩) قال: قال عبد الله (١٠): إذا صليتم على النبي - ﷺ - فأحسنوا الصلاة عليه، فإنكم لا تدرون لعل ذلك يعرض عليه.\nقالوا: فعلمنا. قال: قولوا: اللهم اجعل صلواتك ورحمتك وبركاتك على سيد المسلمين، وإمام المتقين، وخاتم النبيين محمد عبدك ورسولك، إمام الخير، وقائد الخير، ورسول الرحمة، اللهم ابعثه مقامًا محمودا يغبطه به الأولون والآخرون، اللهم صلَّ على محمد وعلى آل محمد، كما صليت على إبراهيم وعلى آل إبراهيم\n_________\n(١) الأصفهاني الوزان. لم يذكر بجرحٍ أو تعديل.\n(٢) من مشايخ بخارى. وكان حسن الحديث.\n(٣) ابن خزيمة بن سعيد بن نصر. لم يذكر بجرحٍ أو تعديل.\n(٤) ثقة حافظ.\n(٥) الفضل بن دكين.\n(٦) عبد الرحمن بن عبد الله بن عتبة بن عبد الله بن مسعود المسعود الكوفي، صدوق اختلط قبل موته.\n(٧) عون بن عبد الله بن عتبة بن مسعود الهذلى، أبو عبد الله الكوفي الزاهد، ثقة.\n(٨) سعيد بن علاقة الهاشمي، ثقة.\n(٩) الأسود بن يزيد بن قيس النخعي، ثقة مكثر فقيه.\n(١٠) ابن مسعود. الصحابي المشهور.","vol":"21","page":548},{"text":"إنك حميد مجيد (١).\n[٢٣١٠] أخبرنا عبد الخالق بن علي (٢)، قال: أخبرنا أبو بكر بن حبيب (٣)، قال: أخبرنا يحيى بن أبي طالب (٤)، قال: أخبرنا يزيد بن هارون (٥)، قال: أخبرنا أبو معاوية (٦)، عن الحكم بن عبد الله بن خطاف (٧)،\n_________\n(١) [٢٣٠٩] الحكم على الإسناد:\nفيه داود بن سليمان وشيخ المصنف لم يذكرا بجرحٍ أو تعديل.\nالتخريج:\nأحمد في \"المسند\" ٥/ ٣٥٣ (٢٣٠٣٨) بلفظ: حدثنا عبد الله، حدثني أبي، ثنا يزيد بن هارون، أنا إسماعيل، عن أبي داود الراعي، عن بريدة الخزاعي قال قلنا: يا رسول الله، قد علمنا كيف نسلم عليك فكيف نصلي عليك؟ قال: \"قولوا: اللهم اجعل صلواتك ورحمتك وبركاتك على محمد وعلى آل محمد كما جعلتها على إبراهيم وعلى آل إبراهيم انك حميد مجيد\" وإسناده ضعيف جدًا.\n(٢) ثقة.\n(٣) محمد بن عبد الله بن حبيب الواسطي، المعروف بالخباز، أبو بكر روى عن الحسين بن حفص، وعثمان بن اليمان وآخرين، وروى عنه: ابن أبي حاتم وقال: هو صدوق. وقال أحمد بن سنان الواسطي: ثقة مأمون. \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٩٦.\n(٤) محله الصدق.\n(٥) ثقة متقن عابد.\n(٦) محمد بن خازم التميمي.\n(٧) أبو سلمة العاملى الشامي الأزدي، ويقال: الأردني، قيل: اسمه الحكم بن عبد الله بن خطاف. روى عن: الزهري وأنيسة بنت الحسن بن علي بن أبي طالب وأم أنس بنت الحسن البصري. =","vol":"21","page":549},{"text":"عن أم الحسن (١)، عن أبيها (٢) قال: يا رسول الله، أرأيت قول الله تعالى: ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ قال النبي - ﷺ -: \"هذا من العلم المكنون، ولولا أنكم سألتموني عنه ما أخبرتكم به، إن الله تعالى وكْلَّ بي ملكين فلا أذكر عند عبد مسلم فيصلي عليّ إلَّا قال ذلك الملكان: غفر الله لك، وقال الله وملائكته جوابًا لذينك الملكين آمين، ولا أذكر عند عبد مسلم فلا يصلي عليّ إلَّا قال ذلك الملكان: لا غفر الله لك، وقال الله تعالى جوابًا لذينك الملكين: آمين\" (٣).\n_________\n= وروى عنه: سفيان الثوري وهشام بن عمار والوليد بن مسلم وغيرهم.\nقال النسائي: ليس بثقة ولا مأمون. وقال في موضع آخر: ليس بثقة ولا يكتب حديثه. وقال أبو حاتم: كذاب متروك الحديث.\nوقال ابن حجر: متروك.\n\"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٨٣، \"تهذيب الكمال\" للمزي ٣٣/ ٣٧٩، \"تقريب التهذيب\" لابن حجر (٨١٤٥).\n(١) فاطمة بنت الحسين بن علي بن أبي طالب الهاشمية المدنية، ثقة.\n(٢) الحسين بن علي - سبط رسول الله صحابي مشهور.\n(٣) [٢٣١٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه أبو سلمة العاملي متروك.\nالتخريج:\nرواه الطبراني في \"المعجم الكبير\" ٣/ ٨٩ عن الحكم بن عبد الله بن خطاف، عن أم أنيس بنت الحسين بن علي، عن أبيها، قال: قالوا يا رسول الله: أرأيت قول الله -﷿-: ﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾ قال فذكره. والهيثمي في \"مجمع الزوائد\" ٧/ ٩٣. والمتقي الهندي في \"كنز العمال\" ١/ ٣٠٢٧.\nقال ابن كثير: غريب جدا، وإسناده به ضعف شديد، وعزاه إلى الطبراني في \"المعجم الكبير\". \"تفسير القرآن العظيم\" ١١/ ٢٣٤ - ٢٣٥.","vol":"21","page":550},{"text":"<span data-type=\"title\" id=toc-3985>٥٧ </span>- ﴿إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ﴾\nيعني بمعصيتهم إياه ومخالفتهم أمره (١).\nوقال عكرمة: هم أصحاب التصاوير (٢) الذين يرومون تكوين خلق مثل خلق الله -﷿-.\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٢/ ٤٤.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٤.\nمسألة: قال الحافظ ابن رجب في التعليق على رواية البخاري: عن عائشة - ﵂ - قالت: لما كان مرض النبي - ﷺ - تذاكر بعض نسائه كنيسة بأرض الحبشة يقال لها: مارية -وقد كانت أم سلمة وأم حبيبة قد أتتا أرض الحبشة- فذكرن من حسنها وتصاويرها قالت: فرفع النبي - ﷺ - رأسه فقال: أولئك إذا كان فيهم الرجل الصالح بنوا على قبره مسجدًا، ثم صوروا تلك الصور، أولئك شرار الخلق عند الله يوم القيامة: هذا الحديث يدل على تحريم بناء المساجد على قبور الصالحين، وتصوير صورهم فيها، كما يفعله النصارى، ولا ريب أن كل واحد منهما محرم على انفراده، فتصوير صور الآدميين يحرم، وبناء القبور على المساجد بانفراده يحرم، كما دلت عليه نصوص أخر، قال: والتصاوير التي في الكنيسة التي ذكرتها أم حبيبة وأم سلمة كانت على الحيطان ونحوها، ولم يكن لها ظل، فتصوير الصور على مثال صور الأنبياء والصالحين للتبرك بها، والاستشفاع بها يحرم في دين الإسلام، وهو من جنس عبادة الأوثان، وهو الَّذي أخبر النبي - ﷺ - أن أهله شرار الخلق عند الله يوم القيامة، وتصوير الصور للتأسي برؤيتها أو للتنزه بذلك، والتلهي محرم، وهو من الكبائر، وفاعله من أشد الناس عذابًا يوم القيامة، فإنه ظالم بمثل بأفعال الله التي لا يقدر على فعلها غيره، وأنه تعالى ليس كمثله شيء لا في ذاته ولا في صفاته ولا في أفعاله -﷾-.\nقال الألباني ﵀: ولا فرق في التحريم بين التصوير اليدوي والتصوير الآلي والفوتوغرافي، بل التفريق بينهما جمود وظاهرية عصرية. \"آداب الزفاف\" (ص ١٠٦ - ١١٦) الطبعة الثانية طبع المكتب الإسلامي. =","vol":"21","page":551},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال الشيخ ابن عثيمين ﵀: التصوير نوعان: أحدهما: تصوير باليد. والثاني: تصوير بالآلة. فأما التصوير باليد فحرام بل هو كبيرة من كبائر الذنوب؛ لأن النبي - ﷺ - لعن فاعله، ولا فرق بين أن يكون للصورة ظل أو تكون مجرد رسم على القول الراجح لعموم الحديث، وإذا كان التصوير هذا من الكبائر، فتمكين الإنسان غيره أن يصور نفسه إعانة على الإثم والعدوان فلا يحل.\nوأما التصوير بالآلة وهي (الكاميرا) التي تنطبع الصورة بواسطتها من غير أن يكون للمصور فيها أثر بتخطيط الصورة وملامحها فهذِه موضع خلاف بين المتأخرين، فمنهم من منعها، ومنهم من أجازها فمن نظر إلى لفظ الحديث منع؛ لأن التقاط الصورة بالآلة داخل في التصوير، ولولا عمل الإنسان بالآلة بالتحريك والترتيب وتحميض الصورة لم تلتقط الصورة، ومن نظر إلى المعنى والعلة أجازها؛ لأن العلة هي مضاهاة خلق الله، والتقاط الصورة بالآلة ليس مضاهاة لخلق الله بل هو نقل للصورة التي خلقها الله تعالى نفسها، فهو ناقل لخلق الله لا مضاه له، قالوا: ويوضح ذلك أنَّه لو قلد شخص كتابة شخص لكانت كتابة الثاني غير كتابة الأول بل هي مشابهة لها، ولو نقل كتابته بالصورة الفوتوغرافية لكانت الصورة هي كتابة الأول وإن كان عمل نقلها من الثاني، فهكذا نقل الصورة بالآلة الفوتغرافية (الكاميرا) الصورة فيه هي تصوير الله نقل بواسطة آلة التصوير. والاحتياط الامتناع من ذلك؛ لأنه من المتشابهات، ومن اتقى الشبهات فقد استبرأ لدينه وعرضه، لكن لو احتاج إلى ذلك لأغراض معينة كإثبات الشخصية فلا بأس به، لأن الحاجة ترفع الشبهة؛ لأن المفسدة لم تتحقق في المشتبه فكانت الحاجة رافعة لها.\nوقال ﵀ في حكم التصوير: التصوير على أنواع:\nالنوع الأول: أن يصور ما له ظل وجسم على هيئة إنسان أو حيوان، وهذا حرام، ولو فعله عبثًا ولو لم يقصد المضاهاة؛ لأن المضاهاة لا يشترط فيها القصد حتَّى لو وضع هذا التمثال لابنه لكي يهدئه به.\nفإن قيل: أليس المحرم ما صور لتذكار قوم صالحين كما هو أصل الشرك في قوم نوح؟ =","vol":"21","page":552},{"text":"وفي بعض الأخبار: \"يقول الله ﷻ: ومن أظلم ممن أراد يخلق مثل خلقي، فليخلق حبة أو ذرة\" (١).\n_________\n= أجيب: إن الحديث في لعن المصورين عام، لكن إذا انضاف إلى التصوير هذا القصد صار أشد تحريمًا.\nالنوع الثاني: أن يصور صورة ليس لها جسم بل بالتلوين والتخطيط، فهذا محرم أيضًا لعموم الحديث، ويدل له حديث النمرقة حيث أقبل النبي - ﷺ - إلى بيته، فلما أراد أن يدخل رأى نمرقة فيها تصاوير فوقف وتأثر، وعرفت الكراهة في وجهه - ﷺ -، فقالت عائشة ﵂: ما أذنبت يا رسول الله؟ فقال: إن أصحاب هذِه الصور يعذبون، يقال لهم: أحيوا ما خلقتم. فالصور بالتلوين كالصور بالتجسيم على الصحيح، وقوله في صحيح البخاري: إلَّا رقمًا في ثوب إن صحت الرواية هذِه فالمراد بالاستثناء ما يحل تصويره من الأشجار ونحوها ليتفق مع الأحاديث الأخرى.\nالنوع الثالث: أن تلتقط الصورة التقاطًا بأشعة معينة بدون أي تعديل أو تحسين من الملتقط فهذا محل خلاف بين العلماء المعاصرين على قولين:\nالقول الأول: أنها صورة وإذا كان كذلك فإن حركة هذا الفاعل تعتبر تصويرًا إذ لولا تحريكه إياها ما انطبعت هذِه الصورة على هذِه الورقة، ونحن متفقون على أن هذِه صورة فحركته تعتبر تصويرًا فيكون داخلًا في العموم.\nالقول الثاني: أنها ليست بتصوير، لأن التصوير فعل المصور، وهذا الرجل ما صورها في الحقيقة وإنما التقطها بالآلة، والتصوير من صنع الله، ومثال ذلك: لو أدخلت كتابًا في آلة التصوير ثم خرج من هذِه الآلة فإن رسم الحروف من الكاتب الأول لا من المحرك بدليل أنَّه قد يحركها شخص أمي لا يعرف الكتابة إطلاقًا أو أعمى. وهذا القول أقرب، لأن المصور يعتبر مبدعًا، ومخططًا، ومضاهيًا لخلق الله تعالى وليس هذا كذلك. \"مجموع فتاوى ورسائل الشيخ ابن عثيمين ﵀\"، المجلد الثاني، التصوير، فتوى (٣١٣، ٣١٤).\n(١) رواه البخاري كتاب اللباس، باب نقض الصور (٥٩٥٣)، ومسلم في اللباس والزينة، باب تحريم تصوير الحيوان (٢١١١)، وأحمد في \"المسند\" ٢/ ٢٣٢ =","vol":"21","page":553},{"text":"وقال -﵇-: \"لعن الله المصورين\" (١).\nوقال ابن عباس: هم اليهود والنصارى والمشركون، فأما اليهود فقالوا: يد الله مغلولة، وقالوا إن الله فقير. وقالت النصارى: المسيح ابن الله، وثالث ثلاثة. وقالت المشركون: الملائكة بنات\n_________\n= (٧١٦٦)، ٢/ ٢٥٩ (٧٥٢١)، ٢/ ٣٩١ (٩٠٧٧، ٩٠٨٢)، ٢/ ٤٥١ (٩٨٢٤)، ٢/ ٥٢٧ (١٠٨١٩).\n(١) رواه البخاري في كتاب الطلاق باب مهر البغي (٥٣٤٧)، ولكن ليس بهذا اللفظ إنما رواه عن عون بن أبي جحيفة، عن أبيه قال: لعن رسول الله - ﷺ - الواشمة والمستوشمة، وآكل الربا وموكله، ونهى عن ثمن الكلب، وكسب البغي، ولعن المصورين. وعند النسائي في الزينة باب أشد الناس عذابًا ٨/ ٢١٦، عن مسروق ابن عبد الله، قال رسول الله - ﷺ -: \"إن من أشد الناس عذابًا يوم القيامة المصورين\" وقال أحمد: المصورون. وعند أحمد في \"المسند\" ١/ ٤٢٦ (٤٠٥٠) مسند المكثرين من الصحابة: \"إن من أشد أهل النار عذابا يوم القيامة المصورين\" قال وكيع: أشد الناس.\nرواه البخاري كتاب الصلاة، باب هل تنبش قبور الجاهلية ويتخذ مكانها مساجد (٤٢٧)، ومسلم كتاب المساجد، باب النهي عن بناء المساجد على القبور (٥٢٨)، والنسائي كتاب المساجد، باب النهي عن اتخاذ القبور مساجد ٢/ ٤١ - ٤٢، وابن أبي شيبة في \"المصنف\" ٤/ ١٤٠، وأحمد في \"المسند\" ٦/ ٥١، وأبو عوانة في \"صحيحه\" ١/ ٤٠٠ - ٤٠١ والسياق له، وابن سعد في \"الطبقات الكبرى\" ٢/ ٢٤١ والسراج في \"مسنده\" ٢/ ٤٨، والبيهقي في \"السنن الكبرى\" ٤/ ٨٠، والبغوي في \"معالم التنزيل\" ٢/ ٤١٥ - ٤١٦ بلفظ: عن عائشة قالت: لما كان مرض النبي - ﷺ - تذاكر بعض نسائه كنيسة بأرض الحبشة يقال لها: مارية -وقد كانت أم سلمة وأم حبيبة قد أتتا أرض الحبشة- فذكرن من حسنها وتصاويرها قالت: فرفع النبي - ﷺ - رأسه فقال: أولئك إذا كان فيهم الرجل الصالح بنوا على قبره مسجدًا، ثم صوروا تلك الصور، أولئك شرار الخلق عند الله (يوم القيامة).","vol":"21","page":554},{"text":"الله، والأصنام شركاؤه (١).\nوقال قتادة في هذِه الآية: ما زال الناس من جهلة بني آدم حتَّى تعاطوا أذى ربهم (٢).\nوقيل: يعني: يلحدون في أسمائه وصفاته (٣).\n_________\n(١) روى البخاري كتاب التوحيد، باب قول الله تعالى ﴿إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ﴾ (٧٣٧٨) عن أبي موسى الأشعري، قال: قال النبي - ﷺ -: \"ما أحد أصبر على أذى سمعه من الله، يدعون له الولد، ثم يعافيهم، ويرزقهم\".\nقال النووي: قال العلماء: معناه: أن الله تعالى واسع الحلم حتَّى على الكافر الَّذي ينسب إليه الولد والند.\nقال المازري: حقيقة الصبر: منع النفس من الانتقام أو غيره، فالصبر نتيجة الامتناع، فأطلق اسم الصبر على الامتناع في حق الله تعالى.\nوهذا الكلام فيه نظر فقد جاء في أسمائه تعالى: الصبور، وفي هذا الحديث: ما أحد أصبر على أذى سمعه من الله تعالى.\nقال القاضي: والصبور من أسماء الله تعالى، وهو: الَّذي لا يعاجل العصاة بالانتقام، وهو بمعنى الحليم في أسمائه -﷾-، والحليم: هو الصفوح مع القدرة على الانتقام. ولو أتى الموحدون بكل ذنب، وفعلوا كل قبيح، وارتكبوا كل معصية، ما بلغت مثقال ذرة في جنب هذا الكفر العظيم برب العالمين، ومسبته هذا السب، وقول العظائم فيه. فما ظن هؤلاء برب العالمين أن يفعله بهم إذا لقوه يوم تبيض وجوه وتسود وجوه، ويسأل المسيح على رؤوس الأشهاد وهم يسمعون ﴿يَاعِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ﴾ فيقول المسيح مكذبا لهم ومتبرئا منهم: ﴿سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ (١١٦) مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ﴾. \"شرح صحيح مسلم\" ١٧/ ١٤٦.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٤.\n(٣) الإلحاد في أسماء الله تعالى وصفاته هو تعطيلها أو تأويلها، أو تشبيهها، أو =","vol":"21","page":555},{"text":"وقال أهل المعاني: يؤذون أولياء الله مثل قوله تعالى: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (١) وقول رسول الله - ﷺ - حين قفل من تبوك (٢) فبدا\n_________\n= القول بأنه مستحدثة أو مخلوقة، وأسماء الله تعالى وصفاته قائمة في التنزيل، محفوظة عن الرسول - ﷺ -، وهي كلها غير مخلوقة، ولا مستحدثة، فتعالى الله عما يقول الملحدون علوًا كبيرًا، ومعلوم أن الأسماء التي تسمى الله تعالى بها كلها حسنى، لها معان يستدل بها عليها؛ لأنها مشتقة من تلك المعاني، وهذِه المعاني هي الصفات، وليست أسماؤه مجرد أعلام، فالرحمن يدل على الرحمة، والعليم يدل على العلم، والحكيم يدل على الحكمة، وهكذا جميع أسمائه تعالى، والصحابة سمعوا هذِه النصوص، ورووها ولم يسألوا عن معان لها غير ظاهرها، فلما سكتوا دل ذلك على أنهم علموا أن المراد بها هو الظاهر، فوجب علينا أن نسكت حيث سكتوا، وأن نقبل ونسلم كما قبلوا وسلموا لها بدون تأويل، هامامنا في ذلك رسولنا - ﷺ - وأصحابه، وأتباعه إلى يوم القيامة.\n(١) قال شيخ الإسلام ابن تيمية ﵀: لفظ القرية، والمدينة والنهر، والميزاب، وأمثال هذِه الأمور التي فيها الحالُّ والمحل، كلاهما داخل في الاسم، ثم قد يعود على الحالّ وهو السكان، وتارة على المحل وهو المكان، ففي قوله تعالى ﴿وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً﴾ [النحل: ١١٢] وفي قوله تعالى ﴿وَكَأَيِّنْ مِنْ قَرْيَةٍ هِيَ أَشَدُّ قُوَّةً مِنْ قَرْيَتِكَ الَّتِي أَخْرَجَتْكَ أَهْلَكْنَاهُمْ فَلَا نَاصِرَ لَهُمْ (١٣)﴾ [محمد: ١٣] أراد الحال والسكان، وفي قوله تعالى ﴿أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا﴾ [البقرة: ٢٥٩] أراد المحل وهو المكان لا السكان، فقوله تعالى ﴿وَاسْأَلِ الْقَرْيَةَ﴾ فاللفظ هنا يراد به السكان من غير إضمار ولا حذف، فهذا بتقدير أن يكون في اللغة مجاز، فلا مجاز في القرآن، بل وتقسيم اللغة إلى حقيقة ومجاز تقسيم مبتدع محدث لم ينطق به السلف. \"الإيمان\" (ص ١٠٦ - ١٠٧).\nوانظر: \"معاني القرآن\" للنحاس ٥/ ٣٧٦.\n(٢) تبوك: بفتح التاء وهي أقصى أثر رسول الله - ﷺ -، وهي من أدنى أرض الشام، وعن محمد بن كليب: أن رسول الله - ﷺ - جاء في غزوة تبوك وهم يبوكون حسيها =","vol":"21","page":556},{"text":"له أحد: \"هذا جبل يحبنا ونحبه (١) \" (٢) فحذف الأهل وأراد الله -﷾-\n_________\n= بقدح فقال: ما زلتم تبوكونها بعد؟ فسميت تبوك، ومعنى تبوكون: تدخلون فيه السهم وتحركونه ليخرج ماؤه. انظر: \"معجم البلدان\" لياقوت ١/ ٣٠٣.\n(١) هذا إخبار من النبي - ﷺ - أن جبل أحد يحبه هو وأصحابه كما أنهم يبادلونه هذا الحب، قال النووي ﵀: قيل: معناه يحبنا أهله -وهم أهل المدينة- ونحبهم، والصحيح أنه على ظاهره، وأن معناه: يحبنا هو بنفسه، وقد جعل الله فيه تمييزًا.\nقال ابن حجر: قيل هو على الحقيقة، ولا مانع من وقوع مثل ذلك بأن يخلق الله المحبة في الجمادات.\nقلت: لا يمنع أن يكون ذلك الحب على الحقيقة: فقد دلت النصوص الشرعية على أن الجبال تسجد لله تعالى وتسبح له وتخشع له، قال تعالى: ﴿أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ﴾ الآية. وهي تسبح أيضًا كما سيأتي في سورة سبأ إن شاء الله تعالى، كما أنها تلبي كما قال - ﷺ -: \"ما من ملب يلبي إلا لبى ما عن يمينه وشماله من حجر أو شجر أو مدر حتى تنقطع الأرض من هاهنا وهاهنا\" ابن ماجه كتاب المناسك، باب التلبية (٢٩٢١)، الترمذي كتاب الحج، باب ما جاء في فضل التلبية (٨٢٨)، \"مناسك الحج\" للألباني (ص ١٧).\nوالجبال أيضًا تخشى الله تعالى كما في قوله: ﴿لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ﴾ [الحشر: ٢١]. وقد أشفقت من حمل الأمانة كما سيأتي بيانه في آخر السورة إن شاء الله. وهي تخشى من يوم الجمعة كما قال - ﷺ -: \"وفيه تقوم الساعة ما من ملك مقرب ولا سماء، ولا أرض، ولا رياح، ولا جبال، ولا بحر إلا وهن يشفقن من يوم الجمعة\". رواه ابن ماجه في إقامة الصلاة، باب في فضل الجمعة ١/ ٣٤٤ (١٠٨٤)، وانظر: \"سلسلة الأحاديث الضعيفة\" للألباني (٣٧٢٦).\n(٢) رواه البخاري في الجهاد والسير، باب فضل الخدمة في الغزو (٢٨٨٩)، وفي أحاديث الأنبياء، (٣٣٦٧)، وفي المغازي، باب أحد يحبنا ونحبه (٤٠٨٣، =","vol":"21","page":557},{"text":"المبالغة في النهي عن إيذاء أوليائه، وجعل إيذاءهم إيذاءه ورسوله.\nقال ابن عباس: حين شج في وجهه وكسرت رباعيته، وقيل له ساحر وشاعر ومعلم ومجنون.\nوروى العوفي عنه أنها نزلت في الذين طعنوا على النبي - ﷺ - في نكاحه صفية بنت حيي بن أخطب (١). وقيل: بترك سنته ومخالفة شريعته (٢).\n_________\n= ٤٠٨٤)، وفي الأطعمة، باب الحيس (٥٤٢٥)، وفي الاعتصام، باب ما ذكر النبي - ﷺ - ونص على اتفاق أهل العلم (٧٣٣٣)، ومسلم في الحج باب فضل المدينة (١٣٦٥)، وابن ماجه في المناسك باب فضل المدينة (٣١١٥)، وأحمد في \"المسند\" ٣/ ١٤٠ (١٢٤٢١)، ١٤٩ (١٢٥١٠)، ١٥٩ (١٢٦١٦)، ٢٤٠ (١٣٥٢٥)، ٢٤٢ - ٢٤٣ (١٣٥٤٨).\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٤ - ٤٥، عن ابن عباس، وعن قتادة.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٨١٢.\n(٢) قال ابن كثير ﵀: والظاهر أن الآية عامة في كل من آذاه بشيء ومن آذاه فقد آذى الله كما أن من أطاعه فقد أطاع الله. انظر: \"تفسير القرآن العظيم\" ١١/ ٢٤٠ ومن مظاهر أذية الله تعالى ورسوله - ﷺ - ما ابتلينا به في هذِه الأيام، من تطاول بعض السفهاء من أعداء الإسلام، على نبينا خير الأنام، عليه من ربه أفضل الصلوات وأتم السلام، فرسموا له رسومًا كاريكاتيرية، وصفوه فيها بأقبح الصفات، وحاشا لله أن يكون كذلك، وقد أردنا أن ننوه عن ذلك بكلمات نكتبها، بل وأرواح نبذلها في الذبِّ عن عرض نبينا - ﷺ - الذي كفاه الله وأيده بنصره ﴿وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ﴾، ﴿فَسَيَكْفِيكَهُمُ اللَّهُ﴾، وتساوى جميع الناس في نصر حقه، فالكل في إعظامه مولى وخادم، بعد ما تخاذلنا عن نصرة دينه، وما حدث كان نتيجة لتقصير أهل زماننا، وظهور البدع الشنيعة فيهم، وكثرة العصيان من الخاص والعام منهم، وفشو البدع والمنكرات وكثرة الرفض والتشيع، وقهر أهل =","vol":"21","page":558},{"text":"﴿لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُهِينًا﴾ (١).\n_________\n= السنة في أغلب البقاع، فلهذا أديل علينا أعداء الإسلام، فعاثوا في بلاد المسلمين فسادًا، وعاش المسلمون في نكد العيش، بعدما كانوا في عيش رغيد، وأصبحوا في خوف شديد، وتغير حال الناس في كثير من البلاد، فلا يبيتون ليلة إلا في خوف من قوارع الأعداء وطوارق الشرور المترادفة أُخذت أموالهم، وتبدد شملهم، وتفرق عددهم، فالله المستعان، وإنا لله وإنا إليه راجعون. وبالغ الأعداء في الاجتهاد في قتال الإسلام وأهله، وجدوا في التشمير، فالحكم لله العلي الكبير. ولا يدخلون بلدة إلا قتلوا الرجال، واعتدوا على النساء والأطفال، خربوا المساجد، وكسروا منابرها وقتلوا مرتاديها. والمقصود أن هذا المرتد الكافر، لعنه الله وأهل ملته أجمعين أكتعين أبتعين أبصعين، إن لم يتوبا لله رب العالمين، كان قد رسم بعض الصور التي تسيء إلى نبينا محمد - ﷺ -، ونشرها وساعده بعض من كان قد خذله الله وأذله، وختم على سمعه وقلبه وجعل على بصره غشاوة، وصرفه عن الإسلام وأصله. وتباهى بها هذا اللعين، وتعرض لسب رسول الإسلام والمسلمين، وهو أقل وأذل وأخس وأضل من الأنعام ويزعم أنه ينتصر لدين المسيح -﵇-، وتعرض فيها بجناب الرسول عليه من ربه التحية والإكرام، ودوام الصلاة مدى الأيام. وقد هيأ الله تعالى له من أهل زماننا مَنْ رد على ذلك الجاحد المعاند جوابه، رغم أنه أقل من أن نرد عليه خطابه. لعن الله راسمها وناشرها ومن ساعد على نشرها ورضي بها وأسكنه النار، ﴿يَوْمَ لَا يَنْفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (٥٢)﴾ يوم يدعو راسمها ثبورًا ويصلى سعيرًا ﴿ويوم يعض الظالم على يديه يقول يا ليتني اتخذت مع الرسول سبيلا * يا ويلتى ليتني لم أتخذ فلانا خليلا * لقد أضلني عن الذكر بعد إذ جاءني وكان الشيطان للإنسان خذولا﴾ إن مات كافرًا. فقد أتى برسم بارد متخاذل، وبالإفك والبهتان مع كل قائم، ونقول كما قال حسان - ﵁ -:\nهجوتَ محمدًا فأجبت عنه ... وعند الله في ذاك الجزاء\nفإن أبي ووالده وعرضي ... لعرض محمد منكم وقاء\n(١) قال ابن كثير ﵀: لا خلاف في جواز لعن الكفار، وقد كان عمر بن =","vol":"21","page":559},{"text":"<span data-type=\"title\" id=toc-3986>٥٨ </span>- ﴿وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا﴾\nمن غير أن عملوا ما أوجب إيذاءهم ﴿فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُبِينًا﴾.\nقال الحسن وقتادة: إياكم وأذى المؤمنين (١) فإنه حبيب ربه، أحب الله فأحبه الله، وغضب لربه فغضب الله له، وإن الله يحوطه، ومؤذ من آذاه (٢).\nوقال مجاهد: يقذفونهم ويرمونهم بغير ما عملوا.\nقال مقاتل: نزلت في علي بن أبي طالب وذلك أن ناسًا من المنافقين كانوا يؤذونه ويسمعونه. وقيل في شأن عائشة.\nوقال الضحاك والسدي والكلبي: نزلت في الزناة الذين كانوا يمشون في طرق المدينة يتتبعون النساء إذا تبرزن لقضاء حوائجهن،\n_________\n= الخطاب - ﵁ - ومن بعده من الأئمة يلعنون الكفرة في القنوت وغيره، فأما الكافر المعين فقد ذهب جماعة من العلماء إلى أنه لا يلعن لأنّا لا ندري بما يختم الله له، واستدل بعضهم بالآية ﴿إن الذين كفروا وماتوا وهم كفار أولئك عليهم لعنة الله والملائكة والناس أجمعين﴾، وقالت طائفة أخرى: بل يجوز لعن الكافر المعين، واختاره الفقيه أبو بكر بن العربي المالكي ولكنه احتج بحديث فيه ضعف، واستدل غيره بقوله -﵇- في قصة الذي كان يؤتى به سكران فيحده فقال رجل: لعنه الله ما أكثر ما يؤتى به، فقال رسول الله - ﷺ -: \"لا تلعنه فإنه يحب الله ورسوله\" فدل على أن من لا يحب الله ورسوله يُلعن والله أعلم. انظر: \"تفسير القرآن العظيم\" ٢/ ١٣٨.\n(١) وردت هكذا في المخطوط، وهو خطأ، والصواب (المؤمن)، كما هو عند الطبري، وكما يقتضيه السياق.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٥، عن قتادة.","vol":"21","page":560},{"text":"فيرون المرأة فيدنون منها فيغمزونها، فإن سكتت اتبعوها، وإن زجرتهم انتهوا عنها، ولم يكونوا يطلبون إلا الأمة، ولكن لم يكن يومئذ تعرف الحرة من الأمة لأن زيهن كان واحدًا، إنما يخرجن في درع واحد وخمار الحرة والأمة، فشكون ذلك إلى أزواجهن، فذكروا ذلك لرسول الله - ﷺ - فأنزل الله -﷿- ﴿وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾ الآية.\nثم نهى الحرائر أن تتشبهن بالإماء فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-3987>٥٩ </span>- ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ﴾ (١)\nيريخين أرديتهن وملاحفهن فيتقنعن بها، ويغطين وجوههن ورؤوسهن ليعلم أنهن حرائر فلا يتعرض لهن ولا يؤذين، فذلك قوله -﷿- ﴿ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا﴾ لما سلف منهن من ترك الستر ﴿رَحِيمًا﴾ بهن إذ أسترهن وصانهن.\n_________\n(١) أعلم أن هذِه الآية دليل على أحتجاب المرأة وسترها جميع بدنها حتي وجهها، فقد قال غير واحد من أهل العلم: إن معنى: ﴿يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ﴾: أنهن يسترن بها جميع وجوههن، ولا يظهر منهن شيء إلا عين واحدة تبصر بها، وممن قال به: ابن مسعود، وابن عباس، وعبيدة السلماني وغيرهم. وقد اختلف الناس في الجلباب على ألفاظ متقاربة، وعمادها أنه الثوب الذي يستر به البدن، لكنهم نوعوه، فدق قيل: إنه الرداء.\nوقيل: إنه القناع. وهذِه مسألة لا يتسع المقام لذكرها هاهنا، وهي مبسوطة في بعض الكتب، وللمزيد انظر: \"عودة الحجاب\"، لمحمد إسماعيل المقدم. \"أضواء البيان\" للشنقيطي عند تفسير هذِه الآية. \"رسالة الحجاب\" لابن عثيمين. \"التبرج والسفور\" لابن باز.","vol":"21","page":561},{"text":"قال ابن عباس وعبيدة: أمر الله نساء المؤمنين أن يغطين رؤوسهن ووجوههن بالجلابيب، ويبدين عينًا واحدة (١).\nقال أنس: مرت جارية لعمر بن الخطاب مقنعة فعلاها بالدرة وقال: يا لكاع (٢) أتشبهين بالحرائر، ألقي القناع (٣).\n\n<span data-type=\"title\" id=toc-3988>٦٠ </span>- ﴿لَئِنْ لَمْ يَنْتَهِ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾ فجور، يعني الزناة (٤).\n﴿وَالْمُرْجِفُونَ فِي الْمَدِينَةِ﴾ بالكذب والباطل (٥)، وذلك أن ناسا كانوا إذا خرجت سرايا (٦) رسول الله - ﷺ - يوقعون في الناس أنهم قُتلوا\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٦، عن عبيدة.\n(٢) اللُّكَع عند العرب العبد، ثم استُعمل في الحمق والذّم، يقال: للرجل لُكَعُ، وللمرأة لَكاعِ، وهو اللئيم، وقيل الوسخ، وقد يطلق على الصغير. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٦٨. \"مختار الصحاح\" للرازي (ص ٢٥١).\n(٣) رواه مالك في \"الموطأ\" (١٧٧٣) بلفظ: أن أمة كانت لعبد الله بن عمر بن الخطاب، رآها عمر بن الخطاب وقد تهيأت بهيئة الحرائر فدخل على ابنته حفصة، فقال: ألم أر جارية أخوك تجوس في الناس وقد تهيأت بهيئة الحرائر. وأنكر ذكر عمر. \"الموطأ\" ٢/ ٩٨١.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٧، عن عكرمة، وقتادة، وأبي صالح.\n(٥) الإرجاف: الكذب الذي كان نافقه أهل النفاق، وهو قول الطبري في \"جامع البيان\" ٢٢/ ٤٨.\n(٦) السرية قطعة من الجيش، يقال: خير السرايا أربعمائة رجل. وفي \"لسان العرب\" ما بين خمسة أنفس إلى ثلاثمائة، سميت سرية، لأنها تسري ليلًا في خفية؛ لئلا ينذر بهم فيحذر الأعداء ويمتنعوا. انظر: \"لسان العرب\" لابن منظور ٢/ ١٤١ (سرا).","vol":"21","page":562},{"text":"وهُزموا وكانوا يقولون: قد أتاكم العدو ونحوه.\nوقال الكلبي: كانوا يحبون أن يغيظوا الأخيار، وأن تشيع الفاحشة في الذين آمنوا.\n﴿لَنُغْرِيَنَّكَ بِهِمْ﴾ لنولعنك ولنحرشنك بهم (١) ولنسلطنك عليهم (٢).\n﴿ثُمَّ لَا يُجَاوِرُونَكَ فِيهَا﴾ لا يساكنونك في المدينة (٣) ﴿إِلَّا قَلِيلًا﴾ حتى يخرجوا منها.\n\n<span data-type=\"title\" id=toc-3989>٦١ </span>- ﴿مَلْعُونِينَ﴾ مطرودين بالنصب على الحال، وقيل على الذم (٤).\n﴿أَيْنَمَا ثُقِفُوا﴾ أحسروا ووجدوا. ﴿أُخِذُوا وَقُتِّلُوا تَقْتِيلًا﴾، قال قتادة: ذكر لنا أن المنافقين أرادوا أن يُظهروا ما في قلوبهم من النفاق فأوعدهم الله هذِه الآية فكتموه (٥).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٨، عن قتادة.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٨، عن ابن عباس.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٨، عن قتادة.\n(٤) قال الطبري: وقوله: ﴿مَلْعُونِينَ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا (٦١)﴾ يقول تعالى ذكره: مطرودين منفيين ﴿أَيْنَمَا ثُقِفُوا﴾ يقول: حيثما لفوا من الأرض ﴿أُخِذُوا وَقُتِّلُوا﴾ لكفرهم بالله ﴿تَقْتِيلًا﴾. قال قتادة ملعونين على كل حال ﴿أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا﴾ إذا هم أظهروا النفاق. ونصب قوله: ﴿مَلْعُونِينَ﴾ على الشتم، وقد يجوز أن يكون القليل من صفة الملعونين، فيكون قوله ﴿مَلْعُونِينَ﴾ مردودا على القليل، فيكون معناه: ثم لا يجاورونك فيها إلا أقلاء ملعونين يقتلون حيث أصيبوا. انظر: \"جامع البيان\" ٢٢/ ٤٨.\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ٤٨.","vol":"21","page":563},{"text":"[٢٣١١] أخبرنا عبد الله بن حامد الأصفهاني (١)، قال: أخبرنا عبد الله بن الساوي (٢)، قال: أخبرنا محمد بن أيوب (٣)، قال: أخبرنا أحمد بن عبد الله بن يونس (٤)، قال: أخبرنا عمرو بن شمر (٥)، عن أبان (٦)، عن أنس بن مالك قال: كان بين رجل وبين أبي بكر - ﵁ - شيء، فنال الرجل من أبي بكر فغضب رسول الله - ﷺ -\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أعثر عليه بهذا الاسم في كتب التراجم، اللهم إلا ما ذكره ابن عساكر في \"تاريخ دمشق\" ١٧/ ٨٥ في إحدى الروايات عن عبد الله بن محمد بن دينار بن ساوي، ولعل الناسخ أخطأ أو حرف، فقد يكون المراد: أبا عبد الله بن ساوي بدلا من عبد الله، وهو: أبو عبد الله محمد بن أحمد بن محمد الساوي، المعروف بالكامخي، سمع من القاضي أبي بكر أحمد بن الحسن الحيري بنيسابور، ومن: أبي القاسم الصيرفي، واللالكائي وغيرهم، وروى عنه: إسماعيل بن محمد التميمي وغيره وآخر من حدث عنه أبو زرعة المقدسي -مات سنة ست وتسعين وأربعمائة. أصل تكلم فيه ابن طاهر المقدسي وقال: حدث بمسند الشافعي من غير سخافه، وقال الذهبي: صدوق.\n\"ميزان الاعتدال\" للذهبي ٤/ ٣٨٧، \"لسان الميزان\" لابن حجر ٥/ ٦٣.\n(٣) أبو عبد الله البجلي الرازي. الحافظ المحدث الثقة.\n(٤) ثقة حافظ.\n(٥) عمرو بن شمر الجعفي الكوفي الشيعي؛ أبو عبد الله.\nروى عن: عمران بن مسلم وجابر الجعفي، وروى عنه: أحمد بن يونس.\nقال يحيى بن معين: ليس بثقة، وقال البخاري: منكر الحديث، وقال أبو حاتم الرازي: منكر الحديث جدًا، وقال أبو زرعة: ضعيف الحديث.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٣٩، \"ميزان الاعتدال\" للذهبي ٤/ ١٨٨.\n(٦) أبان بن أبي عياش، متروك الحديث.","vol":"21","page":564},{"text":"حتى غمر الدم وجهه فقال: \"ويحكم ذروا أصحابي (١) وأصهاري واحفظوني فيهم، لأن عليهم حافظًا من الله -﷿-، ومن لم يحفظني فيهم تخلى الله عنه، ومن تخلى الله عنه يوشك أن يأخذه\" (٢).\n﴿مَلْعُونِينَ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا (٦١)﴾.\n_________\n(١) اتفق الجمهور على أن كل مسلم رأى النبي - ﷺ - ولو ساعة فهو من أصحابه، كما اتفقوا على أن خير القرون قرنه كما أخبر بذلك - ﷺ -، واتفق الجمهور على تفضيل الصحابة كلهم على من بعدهم، وتفضيل نفقتهم على سائر النفقات لأنها كانت في وقت ضرورة وضيق الحال بخلاف غيرهم، ولأن إنفاقهم كان في نصرته - ﷺ - وحمايته، وكذا جهادهم وسائر طاعاتهم، هذا كله مع ما كان في أنفسهم من الشفقة والتودد والخشوع والتواضع والإيثار والجهاد في سبيل الله حق جهاده، وفضيلة الصحبة ولو للحظة لا يوازيها عمل، ولا تنال درجتها بشيء، والفضائل لا تؤخذ بقياس، ذلك فضل الله يؤتيه من يشاء.\nمسألة: وكون الصحابة خير الناس لا يلزم تفضيلهم على الأنبياء صلوات الله وسلامه عليهم، ولا أفراد النساء على مريم وآسية وغيرهما، بل المراد تفضيل جملة القرن الذي هم فيه بالنسبة على كل قرن بجملته.\nمسألة: ومن أصحاب الحديث من يرى أن هذِه الفضيلة مختصة بمن طالت صحبته وقاتل معه وأنفق وهاجر ونصر، لا من رآه مرة كوفود الأعراب أو صحبه آخرًا بعد إعزاز الدين ممن لم يوجد له هجرة ولا أثر في الدين ومنفعة المسلمين، والصحيح الذي عليه الجمهور كما أشرت منذ قليل.\nمسألة: واعلم أن سب الصحابة - ﵃ - حرام، بل من فواحش المحرمات، سواء من لابس الفتن منهم وغيره، لأنهم مجتهدون في تلك الحروب متأولون، ومذهب الجمهور أن الذي يسب الصحابة يعزر ولا يقتل، وقال بعض المالكية: يقتل. انظر: شرح مسلم للنووي ١٦/ ٨٤ - ٩٤.\n(٢) [٢٣١١] الحكم على الإسناد:\nإسناده ضعيف جدًا فيه أبان متروك وعمرو بن شمر منكر الحديث. =","vol":"21","page":565},{"text":"<span data-type=\"title\" id=toc-3990>٦٢ </span>- ﴿سُنَّةَ اللَّهِ﴾\nكسنة الله ﴿فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا﴾.\n\n<span data-type=\"title\" id=toc-3991>٦٣ </span>- ﴿يَسْأَلُكَ النَّاسُ عَنِ السَّاعَةِ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا (٦٣)﴾ (١).\n_________\n= التخريج:\nرواه ابن عساكر في \"تاريخ دمشق\" ٢١/ ٨١، ٣٠/ ١٣١ بألفاظ متقاربة. وانظر: \"فيض القدير\" للمناوي ٣/ ٧١٠ (٤٢٢٣). وضعفه الألباني في \"ضعيف الجامع الصغير\" (٢١٢). \"سلسلة الأحاديث الضعيفة\" ٥/ ١٢٢ وقد روي بلفظ زاد فيه \"ومن لم يحفظني فيهم تخلى الله منه ومن تخلى الله منه يوشك أن يأخذه\". لكن قوله: \"احفظوني في أصحابي\". صحيح ثبت في حديث آخر وهو مخرج في \"سلسة الأحاديث الصحيحة\" للألباني (١١١٦).\n(١) يقول تعالى مخبرًا لرسوله صلوات الله وسلامه عليه أنه لا علم له بالساعة وإن سأله الناس عن ذلك، وأرشده أن يرد علمها إلى الله -﷿كما قال الله تعالى في سورة الأعراف وهي مكية وهذِه مدنية فاستمر الحال في رد علمها إلى الذي يقيمها لكن أخبره أنها قريبة بقوله: ﴿وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا﴾ كما قال تعاك: ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (١)﴾ وقال: ﴿اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ (١)﴾ وقال: ﴿أَتَى أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ﴾، وذلك لأن علم الساعة من الأشياء التي أختصها الله -﷿- بنفسه -﷾-، فلم يطلع أحدًا من خلقه لا ملكًا مقربًا ولا نبيًا مرسلًا على ميعادها، وإنما أرشد النبي - ﷺ - إلى بعض علامات تقع فتدل على قرب وقوعها، وإنما أخفى معادها ليكون العبد دائمًا مستعدًا لها، وعدم علم النبي - ﷺ - بمعادها لا يقدح في شأنه - ﷺ -. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٤٤.","vol":"21","page":566},{"text":"<span data-type=\"title\" id=toc-3994>٦٦ </span>- ﴿إِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا <span data-type=\"title\" id=toc-3992>(٦٤) </span>خَالِدِينَ فِيهَا أَبَدًا لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا <span data-type=\"title\" id=toc-3993>(٦٥) </span>يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ﴾ (١)\nظهرًا لبطن يسحبون عليها (٢)، وقراءة العامة بضم التاء وفتح اللام على الفعل المجهول، وروي عن أبي جعفر بفتح التاء واللام على معنى تتقلب، وقرأ عيسى بن عمر: إنُقلب) بنون مضمومة وكسر اللام (وجوههم) نصبًا (٣).\n﴿يَقُولُونَ يَالَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولَا﴾ في الدنيا.\n\n<span data-type=\"title\" id=toc-3995>٦٧ </span>- ﴿وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا﴾ (٤)\nقادتنا ورؤساءنا في الشرك والضلالة (٥).\n_________\n(١) أي طردهم وأبعدهم، واللعن: الطرد والإبعاد عن الرحمة.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٤٨.\n(٢) وقد يراد بالتقليب تغيير ألوانهم بلفح النار، فتسود مرة وتخضر أخرى. وإذا بدلت جلودهم بجلود أخر فحينئذ يتمنون أنهم ما كفروا.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٤٩.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٤٩.\n(٤) السادة: جمع السيد، وهو فعلة، مثل كتبة وفجرة، وساداتنا جمع الجمع.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٤٩.\n(٥) قال طاووس: سادتنا يعني الأشراف وكبراءنا يعني العلماء، أي أتبعنا السادة وهم الأمراء والكبراء من المشيخة وخالفنا الرسل واعتقدنا أن عندهم شيئًا وأنهم على شيء فإذا هم ليسوا على شيء، وفي هذا زجر عن التقليد، فهم لما أطاعوا سادتهم في الشرك والضلال أضلوهم عن سبيل التوحيد، فكان مصيرهم النار وبئس القرار.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٤٥.","vol":"21","page":567},{"text":"وقراءة الحسن وابن عامر ويعقوب وأبي حاتم بالألف وكسر التاء على جمع الجمع (١).\n﴿فَأَضَلُّونَا السَّبِيلَا﴾\n\n<span data-type=\"title\" id=toc-3996>٦٨ </span>- ﴿رَبَّنَا آتِهِمْ ضِعْفَيْنِ﴾ مثلي عذابنا (٢).\n﴿وَالْعَنْهُمْ لَعْنًا كَبِيرًا﴾ قرأ يحيى بن وثاب، وعاصم ﴿كَبِيرًا﴾ بالباء.\nوهي قراءة أصحاب عبد الله. وقرأ الباقون بالثاء، وهي اختيار أبي حاتم وأبي عبيد، قالا: إنما اخترنا الثاء لقوله تعالى: ﴿وَيَلْعَنُهُمُ اللَّاعِنُونَ﴾ (٣) وقوله تعالى: ﴿أولئك عليهم لعنة الله والملائكة والناس أجمعين﴾ (٤) فهذا يشهد للكثرة (٥).\n_________\n(١) أي: ساداتنا.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٤٩.\n(٢) قال قتادة: عذاب الدنيا وعذاب الآخرة. وقيل: عذاب الكفر وعذاب الإضلال؛ أي عذبهم مثلي ما تعذبنا فإنهم ضلوا وأضلوا.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٥٠.\n(٣) البقرة: ١٥٩.\n(٤) البقرة: ١٦١.\n(٥) قرأ بعض القراء بالباء الموحدة، وقرأ آخرون بالثاء المثلثة وهما قريبا المعنى كما في الحديث أن أبا بكر قال يا رسول الله علمني دعاء أدعو به في صلاتي قال: \"قل اللهم إني ظلمت نفسي ظلمًا كثيرًا، ولا يغفر الذنوب إلا أنت فاغفر لي مغفرة من عندك وارحمني إنك أنت الغفور الرحيم\" يروى \"كثيرًا\" و\"كبيرًا\" وكلاهما بمعنى صحيح واستحب بعضهم أن يجمع الداعي بين اللفظين في دعائه =","vol":"21","page":568},{"text":"[٢٣١٢] أخبرني أبو الحسن عبد الرحمن بن إبراهيم بن محمد بن يحيى (١) ﵀ بقراءتي عليه، قال: سمعت أبا الحسين عبد الله بن محمد بن جعفر بن شاذان البغدادي (٢) في (٣) حفظه إملاء يقول: سمعت محمد بن الحسن بن قتيبة العسقلاني (٤) بعسقلان (٥) ورملة (٦)\n_________\n= وفي ذلك نظر، بل الأولى أن يقول هذا تارة وهذا تارة كما أن القارئ مخير بين القراءتين أيهما قرأ فحسن وليس له الجمع بينهما. \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٤٥.\n(١) ثقة.\n(٢) شيخ لا يعرف.\n(٣) وردت هكذا في المخطوط، والأولى أن يقال: (من).\n(٤) حافظ ثقة.\n(٥) عسقلان: هي مدينة بالشام من أعمال فلسطين على ساحل البحر بين غزة وبيت جبرين، ويقال له: عروس الشام، وكذلك يقال لدمشق أيضًا، وقد نزلها جماعة من الصحابة والتابعين وحدث بها خلق كثير، ولم تزل عامرة حتى استولى عليها الإفرنج خذلهم الله في السابع والعشرين من جمادى الآخرة سنة (٥٤٨ هـ)، وبقيت في أيديهم خمسا وثلاثين سنة إلى أن استنفذها صلاح الدين يوسف بن أيوب منهم في سنة (٥٨٣ هـ).\nوعسقلان أيضًا قرية من قرى بلخ أو محلة من محالها.\nانظر: \"معجم البلدان\" لياقوت ٥/ ١٢٢٨.\n(٦) الرملة: واحدة الرمل. مدينة عظيمة بفلسطين، وكانت رباطا للمسلمين، وقد نسب إليها قوم من أهل العلم، والرملة محلة خربت نحو شاطئ دجلة مقابل الكرخ ببغداد، والرملة أيضًا قرية لبني عامر من عبد القيس بالبحرين، والرملة محلة بسرخس. ينسب إليها جماعة من أهل العلم.\nفأما رملة فلسطين فبينها وبين البيت المقدس ثمانية عشر ميلا.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٨٤١ - ٨٤٢.","vol":"21","page":569},{"text":"أيضًا يقول: سمعت محمد بن أبي السري (١) يقول: رأيت في المنام كأني في مسجد عسقلان، وكان رجل يناظرني وهو يقول: ﴿وَالْعَنْهُمْ لَعْنًا كَبِيرًا﴾، وأنا أقول: كثيرًا، فإذا النبي - ﷺ - وكان في وسط المسجد منارة ولها باب، وكان النبي - ﷺ - يقصدها فقلت: هذا النبي - ﷺ - فقلت: السلام عليك يا رسول الله استغفر لي. فأمسك عني، فجئت عن يمينه فقلت: يا رسول الله استغفر لي. فأعرض عني، فقمت في صدره فقلت: يا رسول الله، حدثنا سفيان بن عيينة، عن محمد بن المنكدر، عن جابر بن عبد الله أنك ما سُئلت شيئًا قط فقلت: لا، فتبسم ثم قال: اللهم اغفر له. فقلت: يا رسول الله، إني وهذا نتكلم في ﴿وَالْعَنْهُمْ لَعْنًا كَبِيرًا﴾ هو يقول: لعنًا كبيرًا وأنا أقول كثيرًا، قال: فدخل المنارة وهو يقول: كثيرًا كثيرًا إلى أن غاب صوته عني، يعني بالثاء (٢) (٣).\n_________\n(١) صدوق عارف له أوهام كثيرة.\n(٢) [٣٢١٢] الحكم على الإسناد:\nفيه شيخ لا يعرف.\nالتخريج:\nلم أجده.\n(٣) هنا مسألة: هل يجوز الاستدلال بالرؤى المنامية في أحكام الشريعة الإسلامية؟ اعلم أنه قد استند فوم في أخذ وترك الأعمال إلى المنامات، وأقبلوا وأعرضوا بسببها، فيقولون: رأينا فلانًا الرجل الصالح، فقال لنا: اتركوا كذا، واعملوا كذا. ويتفق هذا كثيرًا للمتمرسين برسم التصوف، وربما قال بعضهم: رأيت النبي - ﷺ - في النوم، فقال لي كذا وأمرني بكذا، فيعمل بها ويترك بها، معرضًا عن =","vol":"21","page":570},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الحدود الموضوعة في الشرعية، وهو خطأ؛ لأن الرؤيا من غير الأنبياء لا يحكم بها شرعًا على حال، إلا أن تعرض على ما في أيدينا من الأحكام الشرعية، فإن سوغتها عمل بمقتضاها، وإلا وجب تركها والإعراض عنها، وإنما فائدتها البشارة أو الإنذار خاصة، وأما استفادة الأحكام فلا، كما يحكى عن الكتاني ﵀ قال: رأيت النبي - ﷺ - في المنام، فقلت: ادع الله أن لا يميت قلبي. فقال: قل: كل يوم أربعين مرة: يا حي يا قيوم لا إله إلا أنت. فهذا كلام حسن لا إشكال في صحته، وكون الذكر يحيى القلب صحيح شرعًا، وفائدة الرؤيا التنبيه على الخير، وهو من ناحية البشارة، وإنما يبقى الكلام في التحديد بالأربعين، وعن أبي يزيد البسطامي ﵀ قال: رأيت ربي في المنام، فقلت: كيف الطريق إليك؟ فقال: اترك نفسك وتعال؟ وشأن هذا الكلام من الشرع موجود فالعمل بمقتضاه صحيح؛ لأنه كالتنبيه لموضع الدليل؛ لأن ترك النفس معناه ترك هواها بإطلاق، والآيات تدل على هذا المعنى، كقوله تعالى: ﴿وأما من خاف مقام ربه ونهى النفس عن الهوى (٤٠) فإن الجنة هي المأوى﴾ فلو رأى في النوم قائلًا يقول: إن فلانًا سرق فاقطعه، أو عالم فاسأله، أو اعمل بما يقول لك، أو فلان زنى فحده، وما أشبه ذلك، لم يصح له العمل حتى يقوم له الشاهد في اليقظة، وإلا كان عاملًا بغير شريعة، إذ ليس بعد رسول الله - ﷺ - وحي.\nولا يقال: إن الرؤيا من أجزاء النبوة فلا ينبغي أن تهمل، وأيضا إن المخبر في المنام قد يكون النبي - ﷺ -، وهو قد قال: \"من رآني في النوم فقد رآني حقًا فإن الشيطان لا يتمثل بي\" وإذا كان فإخباره في النوم كإخباره في اليقظة؛ لأنا نقول: إن كانت الرؤيا من أجزاء النبوة فليست إلينا من كمال الوحي، بل جزء من أجزائه، والجزء لا يقوم مقام الكل في جميع الوجوه، بل إنما يقوم مقامه في بعض الوجوه، وقد صرفت إلى جهة البشارة والنذارة، وفيها كاف.\nوأيضًا فإن الرؤيا التي هي جزء من أجزاء النبوة من شرطها أن تكون صالحة من الرجل الصالح، وحصول الشروط مما ينظر فيه، فقد تتوافر، وقد لا تتوافر. وأيضًا فهي منقسمة إلى الحلم، وهو من الشيطان، وإلى حديث النفس، وقد =","vol":"21","page":571},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= تكون سبب هيجان بعض أخلاط، فمتى تتعين الصالحة حتى يحكم بها وتترك غير الصالحة؟ ويلزم أيضًا على ذلك أن يكون تجديد وحي بحكم بعد النبي - ﷺوهو منهي عنه بالإجماع.\nيحكى أن شريك بن عبد الله القاضي دخل على المهدي، فلما رآه قال: علي بالسيف والنطع. قال: ولم يا أمير المؤمنين؟ قال: رأيت في منامي كأنك تطأ بساطي وأنت معرض عني، فقصصت رؤياي على من عبرها، فقال لي: يظهر لك طاعة ويضمر معصية. فقال له شريك: والله ما رؤياك برؤيا إبراهيم الخليل -﵇-، ولا أن معبرك بيوسف الصديق -﵇-، فبالأحلام الكاذبة تضرب أعناق المؤمنين؟ فاستحيى المهدي، وقال: أخرج عني. ثم صرفه وأبعده.\nوحكى الغزالي أن بعض الأئمة أفتى بوجوب قتل رجل يقول بخلق القرآن، فروجع فيه فاستدل بأن رجلًا رأى في منامه إبليس قد اجتاز بباب المدينة ولم يدخلها؟ فقيل: هل دخلتها؟ فقال: أغناني عن دخولها رجل يقول بخلق القرآن، فقام ذلك الرجل فقال: لو أفتى إبليس بوجوب قتلي في اليقظة هل تقلدونه في فتواه؟ فقالوا: لا! فقال: قوله في المنام لا يزيد على قوله في اليقظة.\nوأما الرؤيا التي يخبر فيها رسول الله - ﷺ - الرائي بالحكم فلا بد من النظر فيها أيضًا، لأنه إذا أخبر بحكم موافق لشريعته، فالحكم بما استقر، وإن أخبر بمخالف فمحال، لأنه - ﷺ - لا ينسخ بعد موته شريعته المستقرة في حياته، لأن الدين لا يتوقف استقراره بعد موته على حصول المرائي النومية، لأن ذلك باطل بالإجماع. فمن رأى شيئًا من ذلك فلا عمل عليه، وعند ذلك نقول: إن رؤياه غير صحيحة. إذ لو رآه حقًّا لم يخبره بما يخالف الشرع. لكن يبقى النظر في معنى قوله - ﷺ -: \"من رآني في النوم فقد رآني\" وفيه تأويلان:\nأحدهما: ما ذكره ابن رشيد إذ سئل عن حاكم شهد عنده عدلان مشهوران بالعدالة في قضية، فلما نام الحاكم ذكر أنه رأى النبي - ﷺ - فقال له: ما تحكم بهذِه الشهادة؟ فإنها باطلة. فأجاب بأنه لا يحل له أن يترك العمل بتلك الشهادة، لأن ذلك إبطال لأحكام الشريعة بالرؤيا، وذلك باطل لا يصح أن يعتقد، إذ لا يعلم =","vol":"21","page":572},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الغيب من ناحيتها إلا الأنبياء الذين رؤياهم وحي، ومن سواهم إنما رؤياهم \"جزء من ستة وأربعين جزءًا من النبوة\". ثم قال: وليس معنى قوله: \"من رآني فقد رآني حقًّا\" أن كل من رأى في منامه أنه رآه فقد رآه حقيقة. بدليل أن الرائي قد يراه مرات على صور مختلفة، ويراه الرائي على صفة، وغيره على صفة أخرى. ولا يجوز أن تختلف صور النبي - ﷺ - ولا صفاته. وإنما معنى الحديث: من رآني على صورتي التي خلقت عليها فقد رآني، (إذ لا يتمثل الشيطان بي) إذ لم يقل: من رآني أنه رآني. وإنما قال: من رآني فقد رآني. وأنى لهذا الرائي الذي رأى أنه رآه على صورة أنه رآه عليها؟ وإن ظن أنه رآه، ما لم يعلم أن تلك الصورة صورته بعينها، وهذا لا طريق لأحد إلى معرفته. فهذا ما نقل عن ابن رشيد. وحاصله يرجع إلى أن المرئي قد يكون غير النبي - ﷺ -، وإن اعتقد الرائي أنه هو.\nوالتأويل الثاني يقوله علماء التعبير: إن الشيطان قد يأتي النائم في صورة ما من معارف الرائي وغيرهم فيشير له إلى رجل آخر: هذا فلان النبي، وهذا الملك الفلاني، أو من أشبه هؤلاء ممن لا يتمثل الشيطان به. فيقع اللبس على الرائي بذلك وله علامة عندهم. وإذا كان كذلك أمكن أن يكلمه المشار إليه بالأمر والنهي غير الموافقين للشرع، فيظن الرائي أنه من قبل النبي - ﷺ -، ولا يكون كذلك، فلا يوثق بما يقول له أو يأمر أو ينهى.\nوما أحرى هذا الضرب أن يكون الأمر أو النهي فيه مخالفًا لكمال الأول، حقيق بأن يكون فيه موافقًا، وعند ذلك لا يبقى في المسألة إشكال. نعم لا يحكم بمجرد الرؤيا حتى يعرضها على العلم، لإمكان اختلاط أحد القسمين بالآخر وعلى الجملة فلا يستدل بالرؤيا في الأحكام إلا ضعيف المنة. نعم يأتي المرئي تأنيسًا وبشارة ونذارة خاصة، بحيث لا يقطعون بمقتضاها حكمًا، ولا يبنون عليها أصلًا وهو الاعتدال في أخذها، حسبما فهم من الشرع فيها، والله أعلم.\nوقد تكلم الفقهاء فيما لو رأى النبي - ﷺ - في المنام، وأمره بأمر: هل يلزمه ذلك؟ وقيل فيه: إن ذلك إما أن يكون مخالفا لما ثبت عنه - ﷺ - من الأحكام في اليقظة أولا. فإن كان مخالفا عمل بما ثبت في اليقظة، لأنا -وإن قلنا: بأن من رأى النبي =","vol":"21","page":573},{"text":"<span data-type=\"title\" id=toc-3997>٦٩ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ﴾ وطهره الله.\n﴿مِمَّا قَالُوا وَكَانَ عِنْدَ اللَّهِ وَجِيهًا﴾ (١) كريمًا مقبولًا إذا جاءه.\n\nواختلفوا في ما آذوا به موسى -﵇-:\n[٢٣١٣] وأخبرنا أبو سعيد محمد بن عبد الله بن حمدون (٢)، قال: أخبرنا أبو حامد بن الشرقي (٣)، قال: أخبرنا محمد بن يحيى (٤) وعبد الرحمن بن بشر (٥)، وأحمد بن يوسف (٦)، قالوا: أخبرنا\n_________\n= - ﷺ - على الوجه المنقول من صفته، فرؤياه حق فهذا من قبيل تعارض الدليلين. والعمل بأرجحهما. وما ثبت في اليقظة فهو أرجح. وإن كان غير مخالف لما ثبت في اليقظة: ففيه خلاف. ويجوز الاستئناس بالرؤيا فيما يقوم عليه الدليل الشرعي، لما دل الشرع عليه من عظم قدرها، وأنها جزء من ستة وأربعين جزءا من النبوة. وهذا الاستئناس والترجيح لا ينافي الأصول. انظر: \"الاعتصام\" للشاطبي ١/ ٢٢٠ - ٢٢٣، طبعة السيد محمد رشيد رضا، ١٣٣٢ هـ.\n(١) قوله تعالى: ﴿وَكَانَ عِنْدَ اللَّهِ وَجِيهًا﴾ أي له وجاهة وجاه عند ربه -﷿-. قال الحسن البصري: كان مستجاب الدعوة عند الله، وقال غيره من السلف: لم يسأل الله شيئًا إلا أعطاه، ولكن منع الرؤية لما يشاء -﷿-. وقال بعضهم: من وجاهته العظيمة عند الله أنه شفع في أخيه هارون أن يرسله الله معه فأجاب الله سؤاله فقال: ﴿وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا (٥٣)﴾.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٤٩.\n(٢) العالم الزاهد الصالح. لم يذكر بجرحٍ أو تعديل.\n(٣) ثقة مأمون.\n(٤) هو الذهلي، وهو ثقة حافظ جليل.\n(٥) ابن الحكم بن حبيب بن مهران العبدي، ثقة.\n(٦) أبو الحسن السلمي، حافظ ثقة.","vol":"21","page":574},{"text":"عبد الرزاق (١).\n[٢٣١٤] وحدثنا عبد الله بن حامد (٢)، قال: أخبرنا أبو بكر المطيري (٣)، قال: أخبرنا أبو جعفر أحمد بن عبد الله بن يزيد المؤدب (٤)، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر (٥)، عن همام بن منبه (٦) عن أبي هريرة، عن النبي - ﷺ - قال: \"كانت بنو إسرائيل يغتسلون عراة (٧) ينظر بعضهم إلى سوأة بعض، وكان موسى -﵇- يغتسل وحده، فقالوا: والله ما يمنع موسى أن يغتسل معنا إلا أنه آدر (٨). قال: فذهب مرة يغتسل فوضع ثوبه على حجر، ففر الحجر بثوبه، فجمع (٩) في أثره، يقول: ثوبي حجر، ثوبي\n_________\n(١) الصنعاني، ثقة حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٢) الأصفهاني الوزان، لم يذكر بجرحٍ أو تعديل.\n(٣) ثقة مأمون.\n(٤) كان يضع الحديث.\n(٥) معمر بن راشد، ثقة ثبت فاضل.\n(٦) ثقة.\n(٧) قوله: \"عراة\" هذا يشعر بأن اغتسال بني إسرائيل عراة بمحضر منهم كان جائزًا في شرعهم. وإنما اغتسل موسى وحده استحياء.\n(٨) آدر: أي عظيم الخصيتين. والأدرة -بالضم- نفخة في الخصية، يقال: رجل آدر بين الأدر -بفتح الهمزة والدال-، وهي التي تُسميها الناس القيلة. ومنه الحديث \"إن بني إسرائيل كانوا يقولون إن موسى آدر، من أجل أنه كان لا يغتسل إلا وحده\" وفيه نزل قوله تعالى: ﴿لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا﴾. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣١ (أدر).\n(٩) فجمع: أي ذهب مسرعًا إسراعًا بليغًا. والجمع: شدة الحركة، مع قوة الأعضاء، =","vol":"21","page":575},{"text":"حجر (١). حتى نظر بنو إسرائيل إلى سوأة موسى، فقالوا: والله ما بموسى من بأس. فقام الحجر من بعد ما نظروا إليه، فأخذ ثوبه فطفق (٢) بالحجر ضربًا\" (٣).\n_________\n= وعدم الاسترخاء في المشي.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٩٥ - ٢٩٧ (جمع).\n(١) ثوبي حجر: أي: دع ثوبي يا حجر.\n(٢) فطفق: أي جعل يضرب. وهي بمعنى أخَذَ في الفِعْل وجَعَل يَفْعَل، وهي من أفعال المُقارَبةِ.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٢٩ (طفق). \"مختار الصحاح\" للرازي (ص ١٦٥)، (طفق).\n(٣) هذا الحديث حديث جليل، وهو يدل على أن الله يدافع عن أنبيائه وأوليائه، وينصرهم ويبرئهم مما نسب إليهم ولا يتناسب مع مكانتهم، ويدل أيضًا على عبودية الحجر لله رب العالمين، وتحمله الضرب في سبيل تبرئة نبي من أنبياء الله، فقد أدرك أمر ربه وامتثل له وطار بثوب موسى -﵇-، فخاطبه موسى -﵇- لعلمه أنه مدرك لخطابه، كما أن ضرب موسى للحجر كان معاقبة له، فليس من المعقول أن يخاطب أو يعاقب من لا يدرك، بل إنه ترك أثرًا للضرب.\nوفيه من الفوائد:\nمعجزتان ظاهرتان لموسى -﵇-، إحداهما: مشي الحجر بثوبه إلى ملأ بني إسرائيل، والثانية: حصول الندب في الحجر.\nومنها: وجود التمييز في الجماد كالحجر ونحوه، مثل تسليم الحجر بمكة على النبي - ﷺ -، وحنين الجذع ونظائره.\nومنها: جواز الغسل عريانًا في الخلوة، وإن كان ستر العورة أفضل، وبهذا قال الشافعي ومالك وجماهير العلماء، وخالفهم ابن أبي ليلى.\nومنها: جواز المشي عريانا للضرورة، وقال ابن الجوزي: لما كان موسى في خلوة وخرج من الماء فلم يجد ثوبه تبع الحجر بناء على أن لا يصادف أحدًا وهو =","vol":"21","page":576},{"text":"قال أبو هريرة: إن بالحجر ندبًا (١) ستة أو سبعة أثر ضرب\n_________\n= عريان، فاتفق أنه كان هناك قوم فاجتاز بهم، كما أن جوانب الأنهار وإن خلت غالبًا لا يؤمن وجود قوم قريب منها، فبنى الأمر على أنه لا يراه أحد لأجل خلاء المكان، فاتفق رؤية من رآه. والذي يظهر أنه استمر يتبع الحجر على ما في الخبر حتى وقف على مجلس لبني إسرائيل كان فيهم من قال فيه ما قال. وبهذا تظهر الفائدة، وإلا فلو كان الوقوف على قوم منهم في الجملة لم يقع ذلك الموقع. ومنها: جواز النظر إلى العورة عند الضرورة الداعية لذلك من مداواة أو براءة من عيب، كما لو ادعى أحد الزوجين على الآخر البرص ليفسخ النكاح فأنكر.\nومنها: أن الآدمي يغلب عليه طباع البشر، لأن موسى علم أن الحجر ما سار بثوبه إلا بأمر من الله، ومع ذلك عامله معاملة من يعقل حتى ضربه.\nويحتمل أنه أراد بيان معجزة أخرى لقومه بتأثير الضرب بالعصا في الحجر.\nومنها: ما أبتلي به الأنبياء والصالحون من أذى السفهاء والجهال، وصبرهم عليهم.\nومنها: ما قاله القاضي وغيره: أن الأنبياء صلوات الله وسلامه عليهم منزهون عن النقائص في الخَلق والخُلق، سالمون من العاهات والمعايب، قالوا: ولا التفات إلى ما قاله من لا تحقيق له من أهل التاريخ في إضافة بعض العاهات إلى بعضهم، بل نزههم الله تعالى من كل عيب، وكل شيء يبغض العيون أو ينفر القلوب. وقوله: (ثوبي حجر) أي: أعطني، وإنما خاطبه لأنه أجراه مجرى من يعقل لكونه فرَّ بثوبه، فانتقل من حكم الجماد إلى حكم الحيوان فناداه، فلما لم يعطه ضربه. فإن قيل: كيف نادى موسى -﵇- الحجر نداء من يعقل؟، قيل: لأنه صدر عن الحجر فعل من يعقل.\nانظر: \"شرح صحيح مسلم\" للنووي ١٥/ ١٢٧، \"فتح الباري\" لابن حجر ١/ ٣٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٥، \"عبودية الكائنات\" للتوني (٣٠٩ - ١٠).\n(١) النَّدَبُ -بالتحريك-: أثر الجُرْح إذا لم يرتفع عن الجلد، فشبه به أثر الضرب في الحجر. انظر: \"النهاية في غريب الحديث\" ٥/ ٣٤ (ندب).","vol":"21","page":577},{"text":"موسى (١)\nوروى الحسن وابن سيرين، عن أبي هريرة في هذِه الآية قال: قال رسول الله - ﷺ -: \"إن موسى كان حييًا ستيرًا لا يكاد يرى من جلده شيئًا استحياء منه، فآذاه من آذاه من بني إسرائيل وقالوا: ما يستتر هذا الستر إلا من عيب بجلده، إما برص أو أدرة وإما آفة، فأراد الله -﷾- أن يبرأه مما قالوا، وإن موسى خلا يومًا وحده فوضع ثوبه على حجر ثم اغتسل، فلما فرغ من غسله أقبل على ثوبه ليأخذه، فغدا الحجر بثوبه، فأخذ موسى عصاه وطلب الحجر وجعل يقول: ثوبي حجر، ثوبي حجر. حتى انتهى إلى ملأ من بني إسرائيل، فنظروا إلى أحسن الناس خلقا وأعدلهم صورة، فأتى الحجر فأخذ ثوبه فلبسه فطفق بالحجر ضربًا، وقال الملأ (٢): قاتل الله أفاكي بني إسرائيل، فكانت براءته التي برأه\n_________\n= [٢٣١٣ - ٢٣١٤] الحكم على الإسناد:\nالإسناد الأول فيه شيخ المصنف لم يذكر بجرح أو تعديل، والثاني فيه أحمد بن يزيد المؤدب كان يضع الحديث.\nالتخريج:\nرواه البخاري، كتاب الغسل، باب: من اغتسل عريانا وحده في الخلوة (٢٧٨)، ومسلم في الحيض باب جواز الاغتسال عريانا في الخلوة (٣٣٩)، والفضائل، باب من فضائل موسى (٣٣٩)، وأحمد في \"المسند\" ٢/ ٣١٥ (٨١٥٨).\n(٢) الملأ: أشراف القوم، سموا بذلك لملاءتهم بما يلتمس عندهم من المعروف، وجودة الرأي؛ لأنهم يملؤون العيون أبهة، والصدور هيبة. قال الراغب: الملأ: جماعة يجتمعون على رأي، يملؤون العيون، رواءً ومنظرًا، والنفوس بهاء وجلالًا. انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧٧٦).","vol":"21","page":578},{"text":"الله منها\" (١).\nوقال قوم: كان إيذاؤهم إياه ادعاءهم عليه قتل أخيه هارون:\n[٢٣١٥] أخبرنا عقيل بن محمد بن أحمد الفقيه (٢) أن المعافى بن زكريا البغدادي القاضي (٣) أخبره، قال: أخبرنا محمد بن جرير الطبري (٤)، قال: حدثنا علي بن مسلم الطوسي (٥)، قال: أخبرنا عباد (٦)، قال: أخبرنا سفيان بن حسين (٧)، عن الحكم (٨)، عن سعيد بن جبير (٩)، عن ابن عباس، عن علي بن أبي طالب في قول الله -﷿-: ﴿لَا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى﴾ الآية، قال: صعد موسى\n_________\n(١) رواه الترمذي في تفسير القرآن (٣٢٢١). وأحمد في \"المسند\" ٢/ ٣١٥ (٨١٥٨)، ٢/ ٥١٥ (١٠٦٨٩).\nقال محقق \"المسند\": له إسنادان: الأول: وهو الحسن البصري، عن النبي - ﷺ - مرسل، وسلف الحديث من طريقه، عن أبي هريرة موصولا، والثاني وهو: عوف ابن أبي جميلة الأعرابي، عن خلاس بن عمرو الهجري، ومحمد بن سيرين، عن أبي هريرة صحيح على شرط الشيخين من جهة ابن سيرين، أما متابعة خلاس فإنه لم يسمع من أبي هريرة.\n(٢) لم أجده.\n(٣) العلامة الفقيه الحافظ الثقة.\n(٤) الإمام العالم المجتهد. عالم العصر صاحب التصانيف البديعة.\n(٥) لا بأس به.\n(٦) ثقة.\n(٧) ثقة في غير الزهري باتفاقهم.\n(٨) ابن عتيبة. ثقة ثبت فقيه.\n(٩) ثقة ثبت فقيه.","vol":"21","page":579},{"text":"وهارون ﵉ الجبل فمات هارون، فقالت بنو إسرائيل: أنت قتلته، وكان أشد حبًّا لنا منك. وألين لنا منك، فآذوه بذلك، فأمر الله سبحانه الملائكة فحملته حتى مروا به علي بني إسرائيل، وتكلمت الملائكة بموته حتى عرف بنو إسرائيل أنه قد مات، فبرأه الله من ذلك، فانطلقوا به فدفنوه فلم يطلع على قبره أحد من خلق الله إلا الرخم (١)، فجعله أصم أبكم (٢).\nوقال أبو العالية: هو أن قارون أستأجر مومسة لتقذف موسى بنفسها على رأس الملأ فعصمه الله وبرأ موسى من ذلك، وأهلك قارون وقد مضت القصة.\n_________\n(١) الرَّخَم: نوعٌ من الطير معروفٌ، واحدتُه رخمة، وهو موصوف بالغدر والموق. وقيل بالقذر، ومنه قولهم: رخم السقاء؛ إذا انتن.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢١٢ (رخم).\n(٢) [٢٣١٥] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ٥٢ - ٥٣، عن ابن عباس، عن علي بن أبي طالب، وقال: وأولى الأقوال في ذلك بالصواب أن يقال: إن بني إسرائيل آذوا نبيّ الله ببعض ما كان يكره أن يؤذي به، فبرأه الله مما آذوه به. وجائز أن يكون ذلك كان قيلهم إنه أبرص، وجائز أن يكون كان ادعاءهم عليه قتل أخيه هارون. وجائز أن يكون كل ذلك، لأنه قد ذكر كل ذلك أنهم قد آذوه به، ولا قول في ذلك أولى بالحق مما قال الله إنهم آذوا موسى، فبرأه الله مما قالوا. وهو قول ابن كثير أيضًا في \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٤٨.","vol":"21","page":580},{"text":"<span data-type=\"title\" id=toc-3998>٧٠ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا (٧٠)﴾\nأي قصدًا حقًا، ابن عباس: صوابًا.\nقتا دة ومقاتل: عدلًا (١). المؤرج: مستقيمًا.\nعكرمة: هو لا إله إلا الله (٢).\nمقاتل بن حيان: يعني قولوا في شأن زينب وزيد سديدًا، ولا تنسبوا رسول الله - ﷺ - إلى ما لا يجمل.\n\n<span data-type=\"title\" id=toc-3999>٧١ </span>- ﴿يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا (٧١)﴾\n\n<span data-type=\"title\" id=toc-4000>٧٢ </span>- ﴿إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ﴾\nقيل: كان العرض على أعيان هذِه الأشياء فأفهمهن خطابه، وأنطقهن. وقيل: عرضها على أهلها كلها دون أعيانها، وهذا كقوله ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٣).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٥٣.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٥٣.\n(٣) والصحيح أن عرض الأمانة كان على أعيان هذِه الأشياء، ومن قال بالمجاز فمردود عليه، والذي يدين لله به كل منصف محقق أنه لا يجوز إطلاق المجاز في القرآن، أما في اللغة فقد اختلفوا في جواز وقوعه بين من يجيز المجاز في اللغة، وبين من يمنعه، إلا أن من أجاز وقوعه يمنع القول به في القرآن، والقول بالمجاز في القرآن يفضي إلى أن في القرآن ما يجوز نفيه، حيث إن القائلين بالمجاز يجيزون نفي كل مجاز، وهو ما دعا بالفعل أهل الأهواء القائلين بالمجاز إلى نفي بعض القرآن، فكان ذريعة إلى نفي كثير من صفات الكمال الثابتة لله في القرآن العظيم، فتوصل المعطلون إلى نفي ذلك فقالوا: لا يد، ولا استواء، ولا نزول .. =","vol":"21","page":581},{"text":"﴿فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا﴾ (١).\n_________\n= ونحو ذلك في كثير من آيات الصفات، لأن هذِه الصفات لم ترد حقائقها، بل هي عندهم مجازات، فاليد مستعملة عندهم في النعمة أو القدرة، والاستواء في الأستيلاء، النزول نزول أمره .. ونحو ذلك، فنفوا هذِه الصفات الثابتة بالوحي عن طريق القول بالمجاز.\nانظر: \"منع جواز المجاز\" لمحمد أمين الشنقيطي (ص ٧ - ٨)، \"مختصر الصواعق المرسلة\" لابن القيم (٢٣٢ - ٢٣٣).\nوقد وضع شيخ الإسلام ابن تيمية ﵀ شروطا -لإمكان وقوع المجاز، وصرف الألفاظ والصفات عن ظاهرها وحقيقتها إلى باطن يخالف الظاهر، ومجاز ينافي الحقيقة تؤدي في النهاية إلى أنه لا مجاز:\nأحدها: أن ذلك اللفظ مستعمل بالمعنى المجازي، لأن الكتاب والسنة وكلام السلف جاء باللسان العربي، ولا يجوز أن يراد بشيء منه خلاف لسان العرب، فلا بد أن يكون المعنى المجازي ما يراد به اللفظ.\nالثاني: أن يكون معه دليل يوجب صرف اللفظ عن حقيقته إلى مجازه، وإلا فإذا كان يستعمل في معنى بطريق الحقيقة، وفي معنى بطريق المجاز لم يجز حمله على المجازي بغير دليل يوجب الصرف بإجماع العقلاء.\nالثالث: أنه لا بد أن يَسْلم ذلك الدليل -الصارف- عن معارض، وإلا فإذا قام دليل قرآني أو إيماني يبين أن الحقيقة مرادة امتنع تركها.\nالرابع: أن الرسول - ﷺ - إذا تكلم بكلام وأراد به خلاف ظاهره وضد حقيقته فلابد أن يبين للأمة أنه لم يرد حقيقته وأنه أراد مجازه، ثم هذا الرسول الأمي العربي قد بعث بأفصح اللغات، وأبين الألسنة والعبادات، فلا يجوز أن يحيل الأمة على دليل خفي لا يستنبطه إلا أفراد الناس. \"مجموع الفتاوى\" ٦/ ٣٦٠ - ٣٦١ باختصار.\nوهذا يدل على بطلان القول بالمجاز، ومخالفته لمذهب السلف الصالح.\n(١) هذا نص صريح بأن السماوات والأرض والجبال أشفقت من حمل الأمانة، وهي أمانة التكليف بمقتضى خطاب الله تعالى لها، فإذا كانت الجبال أشفقت بمجرد =","vol":"21","page":582},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= العرض عليها فكيف بها لو أنزل عليها وكلفت بها؟ !، قال القرطبي: ما تردى من حجر من رأس جبل، ولا تفجر نهر من حجر، ولا خرج منه ماء إلا من خشية الله، نزل بذلك القرآن الكريم. وهذِه المخلوقات من شفقتها وخشيتها من الله تعالى تنكر الإفك والإد الشديد المفترى على الله تعالى بأن له ولدًا، وذلك لما ادعت النصارى أن المسيح ابن الله، فلم يفظع لتلك الفرية أحد قدر السماوات والأرض والجبال على عظم خلقهن، وعلى ما فيهن من الجمودة وعدم الإدراك -كما يُظن- ففي صحيح البخاري عن أبي هريرة - ﵁ - أنه قال: قال رسول الله - ﷺ -: \"يقول الله ﵎: كذبني ابن آدم ولم يكن له ذلك، وشتمني ولم يكن له ذلك، فأما تكذيبه إياي فقوله: لن يعيدني كما بدأني، وليس أول الخلق بأهون عليّ من إعادته، وأما شتمه إياي فقوله: اتخذ الله ولدًا، وأنا الأحد الصمد لم يلد ولم يولد ولم يكن له كفوًا أحد\" فانظر إلى رد فعل السماوات والأرض والجبال حينما سمعت هذا القول، وانظر إلى مدى تأثرها لذلك بما أودعه الله تعالى فيها من الإدراكات عند سماعها هذا الإد، قال تعالى: ﴿تكاد السماوات يتفطرن منه وتنشق الأرض وتخر الجبال هذا * أن دعوا للرحمن ولدا﴾ [مريم: ٩٠ - ٩١] قال ابن كثير: أي يكاد يكون ذلك عند سماعهن هذِه المقالة من فجرة بني آدم، إعظامًا للرب، وإجلالًا؛ لأنهن مخلوقات ومؤسسات على توحيده، وأنه لا إله إلا هو، وأنه لا شريك له، ولا نظير، ولا ند، ولا ولد، ولا له صاحبة، ولا كفء له، بل هو الواحد الأحد، وفي كل شيء له آية تدل على أنه الواحد. قال القرطبي ﵀: عن ابن مسعود - ﵁ - قال: إن الجبل ليقول للجبل: يا فلان هل مر بك اليوم ذاكر لله؟، فإن قال: نعم، سُر به، ثم قرأ عبد الله: ﴿وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا (٨٨)﴾ الآية، قال: افتراهن يسمعن الزور ولا يسمعن الخير؟ .\nفالله تعالى يذكر الناس بخشيته والخوف منه سبحانه، وذلك باجتناب المعاصي وفعل الطاعات، فيضرب الله تعالى مثلًا بقياس الأولى، فالجبل مع صلابته، ومع عرض الأمانة عليه، وافتراض نزول القرآن عليه فإنه يخشع لله -﷿-، والبشر مع تفضيل الله تعالى لهم على كثير من الكائنات، وحملهم للأمانة أولى بأن يكونوا أكثر لله تعالى خشية وخوفًا وتعظيمًا ولكن ﴿وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ =","vol":"21","page":583},{"text":"مخافة وخشية، لا معصية أو مخالفة، وكان العرض تخييرًا لا\n_________\n= بِمُؤْمِنِينَ (١٠٣)﴾.\nانظر: \"تفسير القرآن\" لابن كثير ١١/ ٢٥١، \"الجامع لأحكام القرآن\" للقرطبي ١١/ ١٥٧، \"أضواء البيان\" للشنقيطي ٨/ ١٠١.\nكلام نفيس جدًّا: ولابن القيم كلام قيم قاله بعد ما بين حكمة الله تعالى من خلق الجبال، وهذا الكلام يُكتب بماء الذهب، فلله دره ﵀ حينما قال: هذا مع أنها تسبح بحمده، وتخشع له، وتسجد وتشفق، وتهبط من خشيته، وهي التي خافت من ربها وفاطرها وخالقها على شدتها وعظم خلقها من الأمانة إذ عرضها عليها، وأشفقت من حملها.\nومنها الجبل الذي كلم الله عليه موسى كليمه ونجيه.\nومنها الجبل الذي تجلى له ربه فساخ وتدكك.\nومنها الجبل الذي حبب الله ورسوله وأصحابه إليه وأحبه رسول الله - ﷺ - وأصحابه.\nومنها الجبلان اللذان جعلهما الله سورًا على نبيه، وجعل الصفا في ذيل أحدهما، والمروة في ذيل الآخر، وشرع لعباده السعي بينهما، وجعله من مناسكهم وتعبداتهم.\nومنها جبل الرحمة المنصوب عليه ميدان عرفة، فلله دره كم به من ذنب مغفور، وعثرة مقالة، وزلة معفو عنها، وحاجة مقضية ..\nومنها: جبل حراء الذي كان رسول الله - ﷺ - يخلو فيه بربه، وهو الجبل الذي فاض منه النور على أقطار العالم، فسبحان من اختص برحمته من شاء من الجبال والرجال، هذا وإنها لتعلم أن لها موعدًا ويومًا تنسف فيه نسفًا وتصير كالعهن، فهي مشفقة من هول ذلك الموعد -كما في الحديث السابق الذي بيناه في خشيتها من يوم الجمعة-، فهذا حال الجبال وهي الحجارة الصلبة، وهذِه رقتها وخشيتها وتدكدكها من جلال ربها وعظمته، وقد أخبر عنها فاطرها وباريها أنه لو أنزل عليها كلامه لخشعت ولتصدعت من خشية الله، فيا عجبًا من مضغة لحم أقسى من هذِه الجبال، تسمع آيات الله تتلى عليها، ويذكر الرب تعالى فلا تلين ولا تخشع. \"مفتاح دار السعادة\" ١/ ٢٢١.","vol":"21","page":584},{"text":"إلزامًا (١). ﴿وَحَمَلَهَا الْإِنْسَانُ﴾.\n\nواختلفوا في الأمانة:\nفقال أكثر المفسرين: هي الطاعة والفرائض التي فرضها الله -﷿- على عباده، عرضها على السماوات والأرض والجبال، إن أدوها أثابهم، وإن ضيعوها عذبهم، فكرهوا ذلك، وأشفقوا من غير معصية، ولكن تعظيمًا لدين الله -﷿- أن لا يقوموا بها، وقالوا: لا، نحن مسخرات لأمرك، لا نريد ثوابًا ولا عقابًا. فقال الله -﷿- لآدم: إني قد عرضت الأمانة على السماوات والأرض والجبال فلم تطقها، فهل أنت آخذها بما فيها؟، قال: يا رب، وما فيها؟ قال: إن أحسنت جُزيت، وإن أسأت عوقبت. فتحملها آدم وقال: بين أذني وعاتقي، فقال الله -﷿-: أما إذا تحملت هذا فسأعينك، أجعل لبصرك حجابًا، فإذا خشيت أن تنظر إلى ما لا يحل لك فأرخِ حجابه، وأجعل للسانك لحيين وغلقا، فإذا خشيت فأغلق، وأجعل لفرجك لباسًا فلا تكشفه على ما حرمت عليك. قال: فما لبث آدم إلا مقدار ما بين الظهر والعصر حتى أخرج من الجنة (٢).\nوقال مجاهد: الأمانة الفرائض وحدود الدين (٣).\nأبو العالية: هو ما أُمروا به، ونُهوا عنه.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٥٣ - ٥٤، عن سعيد بن جبير، وعن ابن عباس.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٢/ ٥٤، ٥٥، عن ابن عباس، وعن ابن زيد.\n(٣) وهو قول قتادة، انظر: \"جامع البيان\" للطبري ٢٢/ ٥٥.","vol":"21","page":585},{"text":"قال زيد بن أسلم وغيره: هي الصوم والغسل من الجنابة، وما يخفى من شرائع الدين.\n[٢٣١٦] أنبأني عقيل بن محمد بن أحمد (١)، قال: أخبرنا المعافى ابن زكريا (٢)، قال: أخبرنا محمد بن جرير الطبري (٣)، قال: أخبرنا محمد بن خلف العسقلاني (٤)، قال: أخبرنا عبيد الله بن عبد المجيد الحنفي (٥)، قال: أخبرنا أبو العوام القطان (٦)، قال: أخبرنا\n_________\n(١) الجرجائي الأستراباذي. لم أجده.\n(٢) أبو الفرج النهرواني الجريدي -العلامة الفقيه الحافظ الثقة.\n(٣) الإمام العالم المجتهد، عالم العصر. صاحب التصانيف المفيدة.\n(٤) محمد بن خلف بن عمار بن العلاء بن غزوان الشامي، أبو نصر العسقلاني. روى عن: آدم بن أبي إياس ورواد بن الجراح وسعيد بن أبي مريم وعبيد الله بن عبد المجيد الحنفي وآخرين.\nروى عنه: النسائي وابن ماجه ومحمد بن جرير الطبري وأبو حاتم الرازي وغيرهم.\nقال ابن حجر: صدوق.\n\"الجرح والتعديل\" لأبي حاتم ٧/ ٢٤٥، \"تهذيب الكمال\" للمزي ٢٥/ ١٦١ \"تقريب التهذيب\" (٥٨٥٩).\n(٥) عبيد الله بن عبد المجيد، أبو علي الحنفي البصري، صدوق.\n(٦) عمران بن داور العمي، أبو العوام القطان البصري، روى عن: الحسن البصري وقتادة ومحمد بن سيرين وغيرهم، روى عنه: عبد الرحمن بن مهدي وأبو داود الطيالسي وأبو علي الحنفي وغيرهم، قال ابن حجر: صدوق يهم رمي برأي الخوارج، \"تهذيب الكمال\" للمزي ٢٢/ ٣٢٨، \"الجرح والتعديل\" لأبي حاتم ٦/ ٢٩٧، تقريب التهذيب\" لابن حجر (٥١٥٤).","vol":"21","page":586},{"text":"قتادة (١)، قال: أخبرنا أبان بن أبي عياش (٢)، عن خليد العصري (٣)، عن أبي الدرداء قال: قال رسول الله - ﷺ -: \"خمس من جاء بهن يوم القيامة مع إيمان دخل الجنة: من حافظ على الصلوات الخمس بوضوئهن وركوعهن وسجودهن ومواقيتهن، وأعطى الزكاة من ماله طيب النفس بها، -وكان يقول: وايم الله لا يفعل ذلك إلا مؤمن- وصام رمضان، وحج البيت إن استطاع إلى ذلك سبيلًا، وأدى الأمانة\"\nقالوا: يا أبا الدرداء: وما أداء الأمانة؟، قال: الغسل من الجنابة، فإن الله -﷿- لم يأتمن ابن آدم على شيء من دينه غيره (٤).\n[٢٣١٧] وبه عن ابن جرير (٥) قال: أخبرنا ابن بشار (٦) قال\n_________\n(١) قتادة بن دعامة السدوسي، ثقة ثبت.\n(٢) متروك.\n(٣) خليد بن عبد الله العصري، أبو سليمان البصري. روى عن: سلمان الفارسي وعلي بن أبي طالب وأبي الدرداء وأبي ذر وجمع، روى عنه: أبان بن أبي عياش وقتادة وغيرهم، قال ابن حجر: صدوق يرسل.\n\"الجرح والتعديل\" ٣/ ٣٨٣، \"تهذيب الكمال\" للمزي ٨/ ٣٠٩، \"تقريب التهذيب\" (١٧٤١).\n(٤) [٢٣١٦] الحكم على الإسناد:\nفيه أبان متروك.\nالتخريج:\nرواه أبو داود في الصلاة، باب في المحافظة على وقت الصلوات (٤٢٩)، وحسنه الألباني. ورواه الطبري في \"جامع البيان\" ٢٢/ ٥٥، عن أبي الدرداء.\n(٥) الإمام العالم المجتهد، عالم العصر صاحب التصانيف البديعة.\n(٦) محمد بن بشار بن عثمان بن داود بن كيسان العبدي، ثقة.","vol":"21","page":587},{"text":"أخبرنا عبد الرحمن (١) قال: أخبرنا سفيان (٢)، عن الأعمش (٣)، عن أبي الضحى (٤)، عن مسروق (٥)، عن أبيّ بن كعب (٦) قال: من الأمانة أن المرأة ائتمنت على فرجها (٧).\nوقال عبد الله بن عمرو بن العاص: أول ما خلق الله من الإنسان فرجه، وقال: هذِه أمانة استودعتكها. فالفرج أمانة، والأذن أمانة، والعين أمانة، واليد أمانة، والرجل أمانة، ولا إيمان لمن لا أمانة له.\nوقال بعضهم: هن أمانات الناس والوفاء بالعهود. فحق على كل مؤمن ألا يغش مؤمنًا ولا معاهدًا في شيء قليل ولا كثير، وهي رواية الضحاك، عن ابن عباس (٨).\n_________\n(١) هو ابن مهدي، ثقة ثبت حافظ.\n(٢) هو الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٣) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٤) مسلم بن صبيح الهمداني، ثقة.\n(٥) ابن الأجدع بن مالك الهمداني، ثقة.\n(٦) الصحابي المشهور.\n(٧) [٢٣١٧] الحكم على الإسناد:\nرجاله ثقات إلا شيخ المصنف فلم أجده.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ٥٥.\n(٨) قال الطبري في \"جامع البيان\" ٢٢/ ٥٦: وقال آخرون: بل عنى بالأمانة في هذا الموضع: أمانات الناس .. ثم روى حديثًا عن النبي - ﷺ - قال: \"القتل في سبيل الله يكفر الذنوب كلها أو قال: يكفر كل شيء إلا الأمانة يؤتى بصاحب الأمانة، فيقال له: أد أمانتك، فيقول: أي رب وقد ذهبت الدنيا، ثلاثا فيقال: اذهبوا به =","vol":"21","page":588},{"text":"وقال السدي بإسناده: هي ائتمان آدم لابنه قابيل على أهله وولده وخيانته إياه في قتل أخيه .. وذكر القصة، إلى أن (١) قال الله لآدم: يا آدم هل تعلم أن لي بيتًا في الأرض؟ قال: اللهم لا. قال: فإن لي بيتًا بمكة فأته. فقال آدم للسماء: احفظي ولدي بالأمانة. فأبت، وقال للأرض فأبت، وقال للجبال فأبت، فقال لقابيل فقال: نعم، تذهب وترجع فتجد أهلك كما يسرك. فانطلق آدم -﵇-، فرجع وقد قتل قابيل هابيل، فذلك قوله -﷿-: ﴿إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ﴾ إلى قوله -﷾ - ﴿إِنَّهُ كَانَ ظَلُومًا جَهُولًا﴾ يعني قابيل حين حمل أمانة آدم، ثم لم يحفظ له أهله (٢).\n_________\n= إلى الهاوية فيذهب به إليها، فيهوي فيها حتى ينتهي إلى قعرها، فيجدها هناك كهيئتها، فيحملها، فيضعها على عاتقه، فيصعد بها إلى شفير جهنم، حتى إذا رأى أنه قد خرج زلت، فهوى في أثرها أبد الآبدين\". قالوا: والأمانة في الصلاة، والأمانة في الصوم، والأمانة في الحديث وأشد ذلك الودائع، فلقيت البراء فقلت: ألا تسمع إلى ما يقول أخوك عبد الله؟ فقال: صدق. قال: شريك، وثني عياش العامري عن زاذان، عن عبد الله بن مسعود، عن النبي - ﷺ - بنحوه، ولم يذكر الأمانة في الصلاة، وفي كل شيء.\n(١) السياق غير مستقيم، والأولى أن تضاف هنا كلمة: قال. والله أعلم.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٥٦ - ٥٧ عن السدي، ومثله عن ابن مسعود، وابن عباس وغيرهما.\nوأولى الأقوال بالصواب ما قاله الذين قالوا: أنه عُني بالأمانة في هذا الموضع: جميع معاني الأمانات في الدين، وأمانات الناس، وذلك أن الله لم يخص بقوله (إنا عرضنا الأمانة) بعض معاني الأمانات، وهو اختيار الطبري. انظر: \"جامع البيان\" للطبري ٢٢/ ٥٧.","vol":"21","page":589},{"text":"وقال الآخرون: ﴿وَحَمَلَهَا الْإِنْسَانُ﴾ يعني آدم.\n\nثم اختلفت عباراتهم في معنى الظلوم والجهول:\nوقال ابن عباس، والضحاك: ظلوما لنفسه، جهولًا غرًّا بأمر الله تعالى، وما أحتمل من الأمانة (١). قتادة: ظلومًا للأمانة، جهولًا عن حقها (٢).\nالكلبي: ظلومًا حين عصى ربه، جهولًا لا يدري ما العقاب في ترك الأمانة.\nالحسين بن الفضل: إنه كان ظلومًا جهولًا عند الملائكة لا عند الله.\n\n<span data-type=\"title\" id=toc-4001>٧٣ </span>- ﴿لِيُعَذِّبَ اللَّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ وَيَتُوبَ اللَّهُ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا (٧٣)﴾.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٥٧ عن قتادة، وعن ابن عباس.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٥٨.","vol":"21","page":590},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الثاني والعشرون]\n[سورة سبأ إلى آخر سورة ص]\n\nتحقيق\nد/خالد بن محمد الوذيناني\nد/ ساعد بن سعيد الصاعدي","vol":"22","page":1},{"text":"السيرة الذاتية للمحقق\nد/ خالد بن محمَّد الوزيناني\nمحاضر بالكلية التقنية بمكة المكرمة- قسم الدراسات العامة\nحصل على درجة الماجستير عام ١٤٢٩ ص في تخصص التفسير وعلوم القرآن من جامعة أم القرى.\n* * *\n\nالسيرة الذاتية للمحقق\nد/ سَاعِد بْن سَعيد الصَّاعدي\nأستاذ مساعد بجامعة الباحة - كلية العلوم والآداب ببلجرشي - قسم الدراسات الإسلامية.\nحصل على درجة الدكتوراه في تخصص علوم الحديث من الجامعة الإسلامية بالمدينة المنورة - كلية الحديث، وعنوان رسالة الدكتوراه (تحقيق جزء من سنن الدارقطني).\n* * *","vol":"22","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢٢]","vol":"22","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٤٧/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"22","page":4},{"text":"<span data-type=\"title\" id=toc-4002>٣٤ - سُورَة سبأ</span>","vol":"22","page":5},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\nعلى الله توكلت وبه اعتصمت\n\nسورة سبأ (١)\nمكية (٢)، وحروفها ألف وخمسمائة واثنا عشر حرفا، وكلماتها ثمانمائة وثلاثة وثمانون كلمة، وأربع وخمسون آيات.\n[٢٣١٧] (أخبرني ابن المقري قال: حدثنا ابن مطر قال: حدثنا إبراهيم بن شريك قال: حدثنا أحمد بن يونس، قال: حدثنا سلام ابن سليم، قال حدثنا هارون بن كثير، عن زيد بن أسلم، عن أبيه، عن أبي أمامة، عن أبي بن كعب قال: قال رسول الله - ﷺ -: \"منْ قرأ سورة سبأ لم يبق نبي ولا رسول إلا كان له يوم القيامة رفيقًا ومصافحًا\") (٣).\n_________\n(١) قال ابن حجر في \"فتح الباري\" ٨/ ٥٣٥: هذِه السورة سميت بقوله فيها: ﴿لقد كان لسبإ في مسكنهم﴾ الآية. قال ابن إسحاق وغيره: هو سبأ بن يشجب بن يعرب بن قحطان.\n(٢) مكية في قول الجميع، إلا آية واحدة اختلف فيها وهي قوله تعالى: ﴿وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ﴾ الآية. فقالت فرقة: هي مكية، والمراد المؤمنون أصحاب النبي - ﷺ -؛ قاله ابن عباس. وقالت فرقة: هي مدنية، والمراد بها المؤمنون من أسلم بالمدينة؛ كعبد الله بن سلام وغيره؛ قاله مقاتل. وقال قتادة: هم أمة محمد - ﷺ - المؤمنون به كائنا من كان.\n(٣) ساقط من (م)، وقد سبق التعليق على الأحاديث المروية في فضائل السور.","vol":"22","page":7},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4003>١ </span>- قوله -﷿- (١) ﴿الْحَمْدُ لِلَّهِ﴾\nوهو الوصف <span data-type=\"title\" id=toc-4004>(٢) </span>بالجميل على جهة التعظيم.\n﴿الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَهُ الْحَمْدُ فِي الْآخِرَةِ﴾ (٣) كما هو له (٤) في الدنيا؛ لأن النعم في الدارين كلها منه.\n﴿وَهُوَ الْحَكِيمُ الْخَبِيرُ﴾ (٥).\n\n٢ - ﴿يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا﴾ (٦).\nويغيب فيها من الماء والموات والحيوانات والنبات (٧) ﴿وَمَا يَنْزِلُ\n_________\n(١) من (م).\n(٢) في (م): الموصوف.\n(٣) ﴿وَلَهُ الْحَمْدُ فِي الْآخِرَةِ﴾ قيل: هو قوله تعالى: ﴿وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ﴾، وقيل: هو قوله ﴿وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ فهو المحمود في الآخرة كما أنه المحمود في الدنيا، وهو المالك للآخرة كما أنه المالك للأولى. انظر \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٥٩.\n(٤) سقطت من (م).\n(٥) قال الطبري في \"جامع البيان\" ٢٢/ ٥٩، عن قتادة: حكيم في أمره. خبير بخلقه.\n(٦) يعلم ما يلج في الأرض يعني: يعلم ما يدخل الأرض وما يغيب فيها من شيء من قولهم: ولجت في كذا: إذا دخلت فيه، كما قال الشاعر:\nرأيْتُ القَوَافِي يَتّلِجْنَ مَوَالِجا ... تَضَايَقُ عَنْها أنْ تَوَلّجَها الإبَرْ\nيعني بقوله: \"يتّلجن موالجا\": يدخلن مداخل. انظر: \"جامع البيان\" للطبري ٢٢/ ٥٩، \"مختار الصحاح\" للرازي (٣٠٦).\n(٧) في (م) تقديم وتأخير، ووردت الجملة هكذا: يعلم ما يلج في الأرض يدخل في الأرض ويغيب فيها من الماء والموات والحيوانات، وما يخرج منها من النبات.","vol":"22","page":8},{"text":"مِنَ السَّمَاءِ﴾ من الأمطار ﴿وَمَا يَعْرُجُ﴾ يصعد ﴿فِيهَا﴾ من الملائكة وأعمال العباد ﴿وَهُوَ الرَّحِيمُ الْغَفُورُ﴾.\n\n<span data-type=\"title\" id=toc-4005>٣ </span>- قوله تعالى: ﴿وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّي لَتَأْتِيَنَّكُمْ﴾ (١) الساعة.\nثم عاد ﷻ إلى تمجيده والثناء على نفسه فقال عز من قائل:\n_________\n(١) ما ذكره جل وعلا في هذِه الآية الكريمة من إنكار الكفار للبعث والساعة، جاء موضحًا في آيات كثيرة؛ كقوله تعالى: ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ﴾، وقوله تعالى: ﴿وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِ الْعِظَامَ وَهِيَ رَمِيمٌ (٧٨)﴾، وقوله تعالى: ﴿وَيَقُولُ الْإِنْسَانُ أَإِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا (٦٦)﴾، وقوله تعالى عنهم: ﴿وَمَا نَحْنُ بِمَبْعُوثِينَ﴾، ﴿وَمَا نَحْنُ بِمُنْشَرِينَ﴾، والآيات بمثل ذلك كثيرة جدًّا، وما ذكره جل وعلا من أنه أمر نبيه بالإقسام لهم على أنهم يبعثون، جاء موضحًا في مواضع أُخر أيضًا.\nوهذِه إحدى الآيات الثلاث التي لا رابع لهن مما أمر الله تعالى رسوله - ﷺ - أن يقسم بربه العظيم على وقوع المعاد، لما أنكره من أنكره من أهل الكفر والعناد، فإحداهن في سورة يونس -﵇-، وهي قوله تعالى: ﴿(٥٢) وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ وَمَا أَنْتُمْ بِمُعْجِزِينَ (٥٣)﴾، والثانية هذه ﴿وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّي لَتَأْتِيَنَّكُمْ﴾، والثالثة في سورة التغابن، وهي قوله تعالى: ﴿زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا قُلْ بَلَى وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ (٧)﴾. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٥٩.\nوقرأ الجمهور ﴿لتأتينكم﴾ بالفوقية: أي: الساعة، وقرأ طلق المعلم بالتحتية على تأويل الساعة باليوم أو الوقت. قال طلق: سمعت أشياخنا يقرؤون بالياء: يعني التحتية على المعنى، كأنه قال: ليأتينكم البعث أو أمره كما قال: ﴿هل ينظرون إلا أن تأتيهم الملائكة أو يأتي ربك﴾. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٦٠.","vol":"22","page":9},{"text":"﴿عَالِمِ الْغَيْبِ﴾ (١).\n_________\n(١) وصفه العلم -ومنها علم الغيب- من صفاته -﷾-، وقد دلت النصوص الشرعية، والفطرة والعقل على ذلك، قال الله تعالى: ﴿وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ﴾، وقال: ﴿رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا﴾. وفي الحديث الصحيح: \"اللهم إني أستخيرك بعلمك، وأستقدرك بقدرتك\" كتاب التهجد، باب ما جاء في التطوع مثنى مثنى (١١٦٢)، وأبو داود كتاب الوتر، باب في الاستخارة (١٥٣٨)، والترمذي كتاب أبواب الوتر، باب ما جاء في صلاة الاستخارة (٤٨٠).\nوفي حديث عمار بن ياسر، عن النبي - ﷺ -: \"اللهم بعلمك الغيب وقدرتك على الخلق\" \"سنن النسائي\" في السهو في باب نوع آخر من الدعاء ٣/ ٥٤ - ٥٥. ثم إنه -﷾- قد اختص بأمور غيبية لا يعلمها إلا هو كما قال تعالى: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ﴾، وقال ﴿عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (٢٦)﴾، وقال: ﴿وَمَا تَحْمِلُ مِنْ أُنْثَى وَلَا تَضَعُ إِلَّا بِعِلْمِهِ﴾، وقال: ﴿إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ﴾، وهذا من لوازم نفسه -﷾- المقدسة، وبراهين علمه تعالى ظاهرة مشاهدة في خلقه، وشرعه، وقد بين الله تعالى في هذِه الآيات الكريمة أن غيب السماوات والأرض لله تعالى وحده لا يشركه فيه غيره ولا يظهر سبحانه أحدًا على هذا الغيب إلا من أرتضاه من الرسل الكرام، وكل علم يتعلق بالمستقبل فإنه من علم الغيب. وهذِه الآيات التي ذكرتها مدح الله تعالى فيها نفسه بأنه عالم الغيب، وأنه استأثر به دون خلقه، فكان ذلك دليلًا على أنه لا يعلم الغيب سواه، فعلمه تعالى وسع كل شيء في الماضي والمستقبل والحال. وليس المنجم والكاهن ومن ضاهاهما، كالضارب بالحصى، والناظر في الكتب والأكف وما أشبه ذلك، ممن ارتضاه الله من الرسل حتى يطلعهم على ما يشاء من الغيوب، كما قال تعالى: ﴿فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (٢٦) إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ﴾ بل هؤلاء الكهان مفترون على الله، يصطادون أموال الجهلة من الناس بالتخمين الكاذب والادعاء الفارغ.\nوالغيب: مصدر غاب، إذا استتر عن العين، قال تعالى: ﴿أَمْ كَانَ مِنَ الْغَائِبِينَ﴾ =","vol":"22","page":10},{"text":"اختلف القراء فيها: فقرأ يحيى، والأعمش، وحمزة، والكسائي:\n_________\n= واستعمل في كل غائب عن الحاسة، وعما يغيب عن علم الإنسان، قال تعالى: ﴿وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالْأَرْضِ إِلَّا فِي كِتَابٍ مُبِينٍ (٧٥)﴾، ويقال للشيء: غيب، وغائب، باعتبار تعلقه بالناس. أما الله تعالى فإنه لا يغيب عنه شيء. كقوله تعالى: ﴿عَالِمُ الْغَيْبِ وَالشَّهَادَةِ﴾، أي: ما يغيب عنكم، وما تشهدونه. والغيب في قوله تعالى: ﴿يُؤْمِنُونَ بِالْغَيْبِ﴾ ما لا يقع تحت الحواس، ولا تدركه العقول، وإنما يعلم بخبر الأنبياء ﵈.\nقال ابن فارس: الغين والياء والباء: أصل صحيح يدل على تستر الشيء عن العيون، ثم يقاس؛ من ذلك الغيب: ما غاب مما لا يعلمه إلا الله، ويقال: غابت الشمس تغيب غيبة وغيوبا وغيبا، وغاب الرجل عن بلده، وأغابت المرأة فهي مغيبة، إذا غاب بعلها، ووقعنا في غيبة وغيابة، أي هبطة من الأرض يغاب فيها، قال الله تعالى على لسان قائل من إخوة يوسف في قصة يوسف -﵇-: ﴿وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ﴾ [يوسف: ١٠] والغابة: الأجمة، والجمع: غابات وغاب، وسميت غابة لأنه يغاب فيها، والغيبة: الوقيعة في الناس من هذا؛ لأنها لا تقال إلا في غيبة. والغيب شرعا: هو ما سوى الشهادة، والخلق كله منقسم إلى عالمين، عالم غيبي مستور، وعالم مشهود محس. والغيب منه ما هو مطلق، ومنه ما هو نسبي، ومنه ما مضى، ومنه ما لم يقع بعد، ولكنه سيقع في الدنيا، ومنه ما هو من أمر الآخرة، ولهذا وصف الله جل ذكره نفسه بأنه ﴿عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ (٩)﴾ [الرعد: ٩]؛ فالإيمان بالله: إيمان بالغيب، والإيمان بالملائكة بالنسبة لعامة الناس إيمان بالغيب، وبالنسبة للأنبياء والمرسلين الذين شاهدوا جبريل -﵇-، وشاهدوا غيره من الملائكة، إيمان بالشهادة، ويقاس على الأنبياء في هذا من ورد به النص: كمريم ﵍، حين رأت جبريل، وتمثل لها بشرا سويا، والإيمان بالمعجزات بالنسبة لمن شاهدوها: إيمان بشيء شاهدوه، وبالنسبة لغيرهم: إيمان بالغيب، والإيمان بالجن، والجنة، والنار، والميزان، والحور العين، والولدان المخلدين، وبالخَزَنة، والزبانية، وحملة العرش، وأنواع النعيم الأخروي، وصنوف العذاب =","vol":"22","page":11},{"text":"(علامِ الغيب) بكسر (١) الميم على وزن فعّال، وهي قراءة عبد الله وأصحابه. قال الفرّاء: وكذلك رأيتها في مصحف عبد الله: (علام).\nوقرأ أهل مكة والبصرة (٢)، وعاصم ﴿عالمِ﴾ بجرِّ الميم على مثال فاعلِ، ردًّا على قوله: ﴿وربي﴾ وهو (٣) اختيار أبي عبيد فيه، وفي أمثاله يؤثر النعوت على الابتداء.\n_________\n= في جهنم؛ كل هذا من الإيمان بالغيب. وأخبار الرسل مع أقوامهم هي لمن بعدهم من أحاديث الغيب، كما قال جل ذكره خطابًا للنبي - ﷺبعد ما قص عليه من أنباء نوح -﵇-: ﴿تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَذَا فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ (٤٩)﴾ [هود: ٤٩] وبعد ما قص عليه ربنا سبحانه من أنباء الكليم -﵇- قال له: ﴿وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَى مُوسَى الْأَمْرَ وَمَا كُنْتَ مِنَ الشَّاهِدِينَ (٤٤)﴾ [القصص: ٤٤] وبعد ما قص عليه من أنباء الطاهرة مريم ﵍ قال له: ﴿ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ (٤٤)﴾ [آل عمران: ٤٤] فكل هذِه الأحداث سماها القرآن غيبا؛ إذ هي كذلك بعد انقضاء الأعوام وعلة وقوعها وزوال الأعيان.\nوقوله: ﴿عَالِمُ الْغَيْبِ﴾ قال الحليمي: معناه أنه يدرك الأشياء على ما هي عليه، وإنما وجب أن يوصف -﷾- بالعالم؛ لأنه قد ثبت أن ما عداه من الموجودات فعل له، وأنه لا يمكن فعل إلا باختيار وإرادة، والفعل على هذا الوجه لا يظهر إلا من عالم، كما لا يظهر إلا من حي.\n\"المناهج\" ١/ ١٩١. فقوله: ﴿عَالِمُ الْغَيْبِ﴾ أي المختص بعلم الغيب، فلا يشاركه فيه أحد. انظر: \"مفردات ألفاظ القرآن\" للراغب (٥٨١).\n\"معجم مقاييس اللغة\" لابن فارس ٤/ ٤٠٣ ببعض تصرف.\n(١) في (م): بخفض.\n(٢) من (م).\n(٣) في (م): وهي.","vol":"22","page":12},{"text":"وقرأ الآخرون: (عالمُ) رفعا على الاستئناف إذ حَالَ بينهما كلام (١).\n﴿لَا يَعْزُبُ﴾ يغيب (٢) ويبعد (٣) ﴿عَنْهُ مِثْقَالُ ذَرَّةٍ﴾ وزن نملة، وهذا <span data-type=\"title\" id=toc-4006>(٤) </span>مثل لأنه سبحانه لا يخفى عليه ما هو دون الذرة ﴿فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِنْ ذَلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُبِينٍ﴾.\n\n٤ - ﴿لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ (٤)﴾ (٥).\n_________\n(١) والصواب من القول في ذلك أن كلّ هذِه القراءات الثلاث، قراءات مشهورات في قرّاء الأمصار متقاربات المعاني، فبأيتهنّ قرأ القارئ فمصيب، غير أن أعجب القراءات في ذلك: (عَلاّمِ الغَيْبِ) على القراءة التي وردت عن عامة قرّاء أهل الكوفة، فأما اختيار علام على عالم، فلأنها أبلغ في المدح. وأما الخفض فيها فلأنها من نعت الربّ، وهو في موضع الجرّ. وهو اختيار الطبري في \"جامع البيان\" ٢٢/ ٦٠.\n(٢) في (م): لا يغيب.\n(٣) رواه الطبري عن ابن عباس، ومجاهد، وقتادة. انظر: \"جامع البيان\" للطبري ٢٢/ ٦٠.\nومنه قول كعب بن سعد الغنوي: وأما جهله فعزيب.\nيعني: أن الجهل غائب عنه ليس متّصفًا به.\n(٤) في (م): وهو.\n(٥) والجزاء هو الحكمة التي بينها الله تعالى من البعث وقيام الساعة، لينعم السعداء من المؤمنين، قال قتادة: أولئك لهم مغفرة لذنوبهم ورزق كريم في الجنة، وليعذب الأشقياء من الكافرين، لأنهما لا يستويان كما قال تعالى: ﴿لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ (٢٠)﴾، وقال: ﴿أَمْ نَجْعَلُ =","vol":"22","page":13},{"text":"<span data-type=\"title\" id=toc-4007>٥ </span>- ﴿وَالَّذِينَ سَعَوْا فِي آيَاتِنَا﴾\nعملوا في إبطال أدلتنا والتكذيب بكتابنا ﴿مُعَاجِزِينَ﴾ (١) يحسبون أنهم يفوتوننا، وقال ابن زيد: جاهدين، وقرأ: ﴿لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ﴾ الآية (٢).\n﴿أُولَئِكَ لَهُمْ عَذَابٌ مِنْ رِجْزٍ أَلِيمٌ﴾ (٣) قرأ ابن كثير، ويعقوب، وعاصم برواية حفص، والمفضَّل ﴿أَلِيمٌ﴾ بالرفع على نعت الـ (عذاب)، وغيرهم بالخفض على نعت الـ (رجز).\nقال قتادة: الرجز أسوأ العذاب. ومثله في الجاثية (٤).\n\n<span data-type=\"title\" id=toc-4008>٦ </span>- قوله تعالى: ﴿وَيَرَى﴾ يعني: وليرى ﴿الَّذِينَ أُوتُوا الْعِلْمَ﴾\n_________\n= الْمُتَّقِينَ كَالْفُجَّارِ﴾. انظر: \"جامع البيان\" للطبري ٢٢/ ٦١. \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٥٩.\n(١) أعجزه الشيء، أي: فاته، وعا جزه وأعجزه: إذا غالبه وسابقه. انظر: \"مختار الصحاح\" للرازي (ص ١٧٤)، (عجز).\nوفي (م): معاجزين: مسابقين. وأثبت في الهامش: مقدرين عجزنا، أو مسابقين لنا (يفوتوننا) لظنهم أن لا بعث ولا عقاب.\nوقرأ ابن كثير، ومجاهد، وأبو عمرو: (معجزين) مثبطين، أي: ثبطوا الناس عن الإيمان بالمعجزات وآيات القرآن.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٦١، عن ابن زيد، قال: جاهدين ليهبطوها أو يبطلوها.\n(٣) قال قتادة: الرجز: سوء العذاب، الأليم: الموجع. رواه الطبري في \"جامع البيان\" ٢٢/ ٦١.\n(٤) والمراد قوله تعالى: ﴿هَذَا هُدًى وَالَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِنْ رِجْزٍ أَلِيمٌ﴾ [الجاثية: ١١].","vol":"22","page":14},{"text":"يعني: مؤمنو أهل الكتاب؛ عبد الله بن سلام وأصحابه (١).\nوقال قتادة: هم أصحاب محمد - ﷺ - (٢).\n﴿الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ يعني: القرآن (٣) ﴿هُوَ الْحَقَّ وَيَهْدِي﴾\nيعني: القرآن (٤).\n﴿إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ﴾ وهو الإسلام (٥).\n\n<span data-type=\"title\" id=toc-4009>٧ </span>- ﴿وَقَالَ الَّذِينَ كَفَرُوا﴾ منكرين للبعث متعجبين منه:\n﴿هَلْ نَدُلُّكُمْ عَلَى رَجُلٍ يُنَبِّئُكُمْ﴾ (٦) يخبركم يعنون: محمدًا -﵇-.\n_________\n(١) وهو قول الطبري في \"جامع البيان\" ٢٢/ ٦٢.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٢ عن قتادة.\n(٣) ساقطة من (م).\n(٤) قلت: قد ذكر جلّ وعلا في هذِه الآية الكريمة أن هذا القرآن العظيم الذي هو أعظم الكتب السماوية، وأشملها لكل العلوم، وآخرها عهدًا برب العالمين، يهدي إلى ﴿صِرَاطِ الْعَزِيزِ الْحَمِيدِ﴾ وقد فسره البعض بالإسلام الذي هو دين الله، بكل ما فيه من أخلاق وآداب ومعاملات، وهذا كقوله تعالى: ﴿إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ﴾ أي: للطريقة التي هي أسد وأعدل وأصوب. وقال الزجاج والكلبي والفراء: يهدي للحال التي هي أقوم الحالات، وهي توحيد الله والإيمان برسله. وكل هذا يشمله دين الإسلام. وقد أورد الشنقيطي -رحمه الله تعالى وطيب ثراه- كلامًا نفيسًا عند تفسيره لقوله تعالى في سورة الإسراء ﴿إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ﴾ الآية: ٩ فليراجع.\n(٥) ذكره الطبري في \"جامع البيان\" ٢٢/ ٦٢.\n(٦) قولهم: ﴿هَلْ نَدُلُّكُمْ عَلَى رَجُلٍ﴾ صادر عن فرط إنكارهم، فإن النبي - ﷺ - كان علمًا مشهورًا في قريش، وكذلك إخباره بالبعث كان معروفًا شائعًا عندهم، ولكنهم قصدوا بذلك الاستهزاء والسخرية، وتحدثوا عنه - ﷺ - وكأنه مجهول يخبر عن =","vol":"22","page":15},{"text":"﴿إِذَا مُزِّقْتُمْ﴾ (١) قطعتم وفُرقتم ﴿كُلَّ مُمَزَّقٍ﴾ وصرتم رفاتا وترابًا.\n﴿إِنَّكُمْ﴾ بكسر الألف (٢) على الابتداء.\nوالحكاية مجازة يقول لكم: ﴿لَفِي خَلْقٍ جَدِيدٍ﴾\n\n<span data-type=\"title\" id=toc-4010>٨ </span>- ﴿أَفْتَرَى عَلَى اللَّهِ﴾ (٣) (٤)\n_________\n= شيء مجهول، فأخرجوه مخرج التحكي ﴿هَلْ نَدُلُّكُمْ عَلَى رَجُلٍ﴾ ببعض الأحاجي التي يتحاجى به للضحك والتلهي متجاهلين به وبأمره.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٦٢.\n(١) المزق: خرق الأشياء، وهو التخريق والتقطيع، وزوال الملك وغيره، يقال: ثوب مزيق، وممزوق، ومتمزق، وممزق، والمزق: القطع من الثوب الممزق، واحدتها مزقة، ومنه التمزيق كقوله تعالى: ﴿وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ﴾. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٢٥ (مزق). \"مختار الصحاح\" للرازي (ص ٢٦٠)، (مزق). والمراد إذا ماتوا وكانوا ترابًا وعظامًا.\n(٢) سقطت من (م).\n(٣) لما دخلت ألف الاستفهام استغني عن ألف الوصل فحذفت. قال الطبري: وقطعت الألف من قوله: ﴿افْتَرَى عَلَى اللَّهِ﴾ في القطع والوصل، ففتحت لأنها ألف استفهام. فأما الألف التي بعدها، التي هي ألف أفتعل، فإنها ذهبت لأنها خفيفة زائدة تسقط في اتصال الكلام، ونظيرها: ﴿سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ﴾ وما أشبه ذلك. وأما ألف ﴿ءَآلْئَنَ﴾ و﴿آلذَّكَرَيْنِ﴾ فطوّلت هذِه، ولم تطوّل تلك، لأن ﴿ءَآلْئَنَ﴾ و﴿آلذَّكَرَيْنِ﴾ كانت مفتوحة، فلو أسقطت لم يكن بين الاستفهام والخبر فرق، فجعل التطويل فيها فرقا بين الاستفهام والخبر، وألف الاستفهام مفتوحة، فكانتا مفترقتين بذلك، فأغنى ذلك دلالة على الفرق من التطويل. انظر: \"جامع البيان\" للطبري ٢٢/ ٦٣ - ٦٤.\n(٤) يقصدون أن النبي - ﷺ - في هذا الإخبار - وحاشا لله - لا يخلو أمره من قسمين: إما أن يكون قد تعمد الافتراء على الله تعالى أنه قد أوحى إليه ذلك، أو أنه لم يتعمد =","vol":"22","page":16},{"text":"ألف الاستفهام دخلت على ألف الوصل لذلك نصب (١) ﴿كَذِبًا أَمْ بِهِ جِنَّةٌ﴾ جنون.\nقال الله تعالى: ﴿بَلِ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ فِي الْعَذَابِ وَالضَّلَالِ الْبَعِيدِ﴾ (٢).\n\n<span data-type=\"title\" id=toc-4011>٩ </span>- ﴿أَفَلَمْ يَرَوْا إِلَى مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِنَ السَّمَاءِ وَالْأَرْضِ﴾\nفيعلموا أنهم حيث كانوا فإن أرضي وسمائي محيطة بهم، لا يخرجون من أقطارها، وأنا القادر عليهم لا يعجزونني (٣).\n﴿إِنْ نَشَأْ نَخْسِفْ بِهِمُ الْأَرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا﴾ (٤) قطعة من\n_________\n= ولكن لبس عليه كما يلبس على المعتوه والمجنون، ولهذا قالوا: ﴿أَفْتَرَى عَلَى اللَّهِ كَذِبًا أَمْ بِهِ جِنَّةٌ﴾. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٦٠.\nقلت: وليس الأمر كما قالوا، بل هو أصدق الصادقين، وخير خلق الله أجمعين - ﷺ -.\n(١) في (م): نصب (على الله).\n(٢) قلت: ﴿فِي الْعَذَابِ﴾: أي: الكفر المفضي بهم إلى العذاب، باعتبار ما سيكون إذا ماتوا على كفرهم، كما في قوله تعالى: ﴿إِنِّي أَرَانِي أَعْصِرُ خَمْرًا﴾ فهو لم يعصر الخمر، وإنما يعصر العنب الذي يصير بعد ذلك خمرًا، وكقوله - ﷺ -: \"لقنوا موتاكم لا إله إلا الله\" أي: الذين يحتضرون، فمن أنكر البعث فهو غدًا في العذاب، واليوم في الضلال عن الصواب، لأنهم نسبوا الافتراء إلى من أيده الله بالمعجزات.\n(٣) فالله تعالى الذي خلق السماوات والأرض ولم يعي بخلقهن، وجعل السماء محيطة بهم قادر على البعث وتعجيل العقوبة لهم، فاستدل بقدرته عليهم، وأن السماوات والأرض ملكه، فكيف يأمنون الخسف والكسف.\n(٤) الخسف كما فعل بقارون، قال تعالى: ﴿فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ﴾، والكسف كما فعل بأصحاب الأيكة.","vol":"22","page":17},{"text":"السماء (١).\nقراءة العامة بالنون في ثلاثتها (٢). وقرأ الأعمش وحمزة والكسائي كلها بالياء، وهو اختيار أبي عبيد، قال (٣): لذكر الله -﷿- قبله.\n﴿مِنَ السَّمَاءِ إِنَّ فِي ذَلِكَ لَآيَةً لِكُلِّ عَبْدٍ مُنِيبٍ﴾ تائب مقبل على ربه راجع إليه بقلبه (٤).\n\n<span data-type=\"title\" id=toc-4012>١٠ </span>- ﴿وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا يَاجِبَالُ﴾ (٥) مجازه وقلنا: يا جبال.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٤ عن قتادة.\n(٢) القراءة بالنون على التعظيم.\n(٣) في (م): فإن.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٤ عن قتادة.\n(٥) قوله: ﴿فَضْلًا﴾: قد يقصد به النبوة، أو الزبور، أو حسن الصوت، أو تسخير الجبال والناس والطير، أو الزيادة في العمر، أو الحكم بالعدل، أو تيسير العبادة، أو العلم كما قال تعالى: ﴿وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا﴾، أو القوة كما قال تعالى: ﴿وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْدِ إِنَّهُ أَوَّابٌ﴾، وقد يراد ذلك كله كما قال تعالى ﴿وَأُوتِينَا مِنْ كُلِّ شَيْءٍ﴾ والمراد هاهنا من هذِه الأقوال: حسن الصوت، فإنَّه -﵇- كان ذا صوت حسن ووجه حسن.\nمسألة: وقد قال النبي - ﷺ - لأبي موسى الأشعري: \"لقد أوتيت مزمارا من مزامير آل داود\" والمزمار والمزمور: الصوت الحسن، وبه سميت آلة الزمر مزمارًا، وفي الحديث دليل الإعجاب بحسن الصوت، واستحسن كثير من فقهاء الأمصار القراءة بالألحان والترجيع وكرهه مالك، وهو جائز لقول أبي موسى للنبي -ﷺ-: لَوْ علمت أنك تسمع لحبرته لك تحبيرا، يريد: لجعلته لك أنواعا حسانا، وهو التلحين، مأخوذ من الثوب المحبر، وهو المخطط بالألوان. وليس المقصود بالتلحين التمطيط وزيادة الحد في الغنة والمدود، وإنما المقصود الترتيل وإخراج الحروف من مخارجها الصحيحة، ومعرفة أحكام الوقوف. =","vol":"22","page":18},{"text":"﴿أَوِّبِي﴾ سبحي (١) ﴿مَعَهُ﴾ إذا سبح (٢).\n_________\n= مسألة: قال ابن العربي ﵀: وقد سمعت تاج القراء ابن لفتة بجامع عمرو يقرأ: ﴿وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ﴾ فكأني ما سمعت الآية قط. وسمعت ابن الرفاء -وكان من القراء العظام- يقرأ وأنا حاضر بالقرافة فكأني ما سمعتها قط. وسمعت بمدينة السلام شيخ القراء البصريين يقرأ في دار بها الملك: ﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ﴾ فكأني ما سمعتها قط حتى بلغ إلى قوله تعالى: ﴿فَعَّالٌ لِمَا يُرِيدُ﴾ فكأن الإيوان قد سقط علينا. والقلوب تخشع بالصوت الحسن كما تخضع للوجه الحسن، وما تتأثر به القلوب في التقوى فهو أعظم في الأجر، وأقرب إلى لين القلوب وذهاب القسوة منها، وقد كان ابن الكازاروني يقرأ في مهد عيسى فيسمع من الطور، فما يقدر أحد أن يصنع شيئًا طول قراءته إلا الاستماع إليه، وكان صاحب مصر الملقب بالأفضل قد دخلها في المحرم سنة اثنتين وتسعين وأربعمائة وحولها عن أيدي العباسية، وهز حنق عليها وعلى أهلها بحصاره لهم وقتالهم له، فلما صار فيها وتدانى بالمسجد الأقصى منها وصلى ركعتين تصدى له ابن الكازاروني وقرأ: ﴿قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ فما ملك نفسه حين سمعه أن قال للناس على عظم ذنبهم عنده، وكثرة حقده عليهم: ﴿قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ﴾.\nوالأصوات الحسنة نعمة من الله تعالى، وزيادة في الخلق ومنة. وأحق ما لبست هذِه الحلة النفيسة والموهبة الكريمة كتاب الله؛ فنعم الله إذا صرفت في الطاعة فقد قضي بها حق النعمة. \"أحكام القرآن\" ٤/ ١٥٩٦ - ١٥٩٧\nوللمزيد انظر: \"الجامع لأحكام القرآن\" للقرطبي ١/ ١١ وما بعدها، ١٤/ ٢٦٥، ٣١٨.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٥ - ٦٦، عن ابن عباس وأبي عبد الرحمن ومجاهد وأبي نجيح وابن زيد والضحاك، ورواه ابن عساكر في \"تاريخ دمشق\" ١٧/ ٩٢، عن أنس، عن الزهري.\n(٢) في (م) فيها تقديم وتأخير: أوبي معه سبحي معه إذا سبح.","vol":"22","page":19},{"text":"وقال أبو ميسرة: هو بلسان الحبشة (١).\nوقال بعضهم: هو التفعيل من الإياب (٢) أي: ارجعي معه بالتسبيح. وهذا معنى (٣) قول قتادة، وأبي عبيد.\nوقال وهب بن منبه: نوحي معه ﴿وَالطَّيْرَ﴾ يساعده (٤) على ذلك، قال (٥) فكان إذا نادى بالنياحة أجابته الجبال بصداها وعكفت الطير عليه (٦) من فوقه، فصدى الجبال الذي يسمعه الناس اليوم من ذلك (٧).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٥ عن أبي ميسرة. والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٢٦٥.\nقال ابن كثير: وفي هذا نظر، فإن التأويب في اللغة هو الترجيع، فأمرت الجبال والطير أن ترجع معه بأصواتها. \"تفسير القرآن العظيم\" ١١/ ٢٦٢.\n(٢) في (م): الآيات.\n(٣) من (م).\n(٤) في (م): يسعدك.\n(٥) من (م).\n(٦) من (م).\n(٧) تسبيح الجبال حقيقة لا مجازًا، فقد جعل الله تعالى لها إدراكًا تسبح به، فهي مسبحة لله تعالى، واقترانها بالتسبيح مع داود -﵇- وتسخيرها لذلك هو من باب إظهار معجزة هذا النبي -﵇-، وكذلك استئناسا وإعانة له على التسبيح، بحيث تردد معه تسبيحه أو تسبح هي بأمره لها، والنداء في قوله تعالى: ﴿يَاجِبَالُ﴾ خطاب لمن يدرك.\nقال الشوكاني ﵀: والتسبيح إما حقيقة وإما مجاز، وقد قال بالأول جماعة وهو الظاهر، وذلك أن داود -﵇- إذا سبح سبحت الجبال معه، وقيل: إنها كانت تصلي معه إذا صلى، وقال بالمجاز آخرون، وجعلوا التسبيح على تسبيح من رآها =","vol":"22","page":20},{"text":"ويقال: إن داود -﵇- كان إذا تخلل الجبال فسبح الله سبحانه\n_________\n= تعجبًا من عظيم خلقها وقدرة خالقها، وقيل: إنها كانت تسير مع داود -﵇- فكان من رآها تسير سبح \"فتح القدير\" ٣/ ٤١٩ فالعجب ممن حمل سير الجبال مع داود -﵇- على الحقيقة وأجازه، ومنع تسبيحها على الحقيقة وجعله مجازًا بمعنى أن من رآها سبح! !، أليس التسبيح والسير من الإدراكات التي أودعها الله -﷿- في الكائنات وتدل على عظيم سلطانه سبحانه؟ ! . قال القرطبي ﵀ في \"الجامع لأحكام القرآن\" ١٥/ ١٥٩: وأن ذلك التسبيح تسبيح مقال على الصحيح من الأقوال، وكان عند طلوع الشمس وغروبها.\nقال الشنقيطي ﵀ في \"أضواء البيان\" ٤/ ٦٧٢: والتحقيق أن تسبيح الجبال والطير مع داود -﵇- تسبيح حقيقي؛ لأنَّ الله جل وعلا يجعل لها إدراكات تسبح بها يعلمها هو جل وعلا، ونحن لا نعلمها كما قال تعالى: ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ﴾ الآية.\nومذهب أهل السنة أن لله علمًا في الجمادات وسائر الحيوانات سوى العقلاء لا يقف عليه غيره، ولها صلاة وتسبيح وسجود كما قال تعالى: ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ﴾ [الإسراء: ٤٤] وقال: ﴿أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ﴾ [الحج: ١٨] قال ابن تيمية ﵀: وأما تفسير سجودها وتسبيحها بنفوذ مشيئة الرب وقدرته فيهما، ودلالتهما على الصانع فقط، فالاقتصار على هذا باطل، فإن هذا وصف لازم دائم لها، لا يكون في وقت دون وقت، وهو مثل كونها مخلوقة محتاجة فقيرة إلى الله تعالى، وعلى هذا فالمخلوقات كلها لا تزال ساجدة مسبحة، وليس المراد هذا فإنَّه قال تعالى: ﴿إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ﴾ [ص: ١٨] وقال: ﴿كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ﴾ [النور: ٤١] فقد أخبر - ﷾ - عنه أنَّه يعلم ذلك ودلالتها على الرب يعلمه عموم الناس، وأيضًا فقد أخبر تعالى في القرآن عن كلام الهدهد والنمل، وأن سليمان عُلِّم منطق الطير مما يدل على الاختصاص وهذا في الحيوان. . . والقرآن يدل على أن السجود والتسبيح أفعال لهذِه المخلوقات. . وقال: وهناك طائفة تدعي أن افتقارها =","vol":"22","page":21},{"text":"جعلت الجبال تجاوبه بالتسبيح نحو ما يسبح، ثمَّ إنه قال ليلة من الليالي -في نفسه-: لأعبدن الله عبادة لم يعبده أحد مثلها (١)، فصعد الجبل، فلما كان في جوف الليل وهو على الجبل إذ (٢) دخلته وحشة، فأوحى الله -﷿- إلى الجبال أن آنسي داود، فاصطكت (٣) الجبال بالتسبيح\n_________\n= وخضوعها وخلقها وجريان المشئية عليها هو تسبيحها وقنوتها، وإن كان ذلك بلسان الحال ولكنها شاهدة للخالق ﷻ، وقيل للأرض من فجر أنهارها، وغرس أشجارها، وأخرج نباتها وثمارها، فإن لم تجبك حوارًا، وإلا أجابتك اعتبارًا، وهذا يقوله الغزالي وغيره، وهو أحد الوجوه التي ذكرها أبو بكر الأنباري في قوله تعالى: ﴿كُلٌّ لَهُ قَانِتُونَ﴾، قال: كل مخلوق قانت له باشر صنعته فيه، وأجرى أحكامه عليه، فذلك دليل على ذله لربه، وهو الذي ذكره الزجاج في قوله تعالى: ﴿وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ قال: إسلام الكل خضوعهم لنفاذ أمره في جبلهم، لا يقدر أحد أن يمتنع من جبلة جبله الله عليها، وهذا المعنى صحيح، لكن الصواب الذي عليه جمهور علماء السلف والخلف: أن القنوت والاستسلام والتسبيح أمر زائد على ذلك، قال: تسبيحه دلالته على صانعه، فتوجب بذلك تسبيحًا من غيره، والصواب أن لها تسبيحًا وسجودًا بحسبها.\nانظر: \"جامع الرسائل\" لابن تيمية، (ص ٤٢ - ٤٤) باختصار، \"مجموع الفتاوى\" ١/ ٤٦ - ٤٧.\n(١) في (م): بمثلها.\n(٢) سقطت من (م).\n(٣) في (م): قال: فاصطكت.\nالصَّكَكُّ: أن تَضْرِب إحْدى الركْبتَين الأُخْرى عند العَدْو فتُؤَثر فيهما أثرًا، واصْطَكُّت، أي: تضَارَبت، وهو افْتَعَلت من الصَّكِّ، قُلبت التاءُ طاء لأجل الصَّادِ.\nانظر: \"النهاية\" في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٢ (صكك).","vol":"22","page":22},{"text":"والتهليل، فقال داود في نفسه (١): كيف يسمع صوتي مع هذِه الأصوات؟ !، فهبط عليه ملك فأخذ بعضده، حتى انتهى به إلى البحر فركله برجله فانفرج له البحر، فانتهى به إلى الأرض فركلها برجله (٢) فانفرجت له الأرض، حتى انتهى به إلى الحوت، فركلها برجله فتنحت عن صخرة، فركل الصخرة برجله فانفلقت فخرج منها دودة تنشز (٣)، فقال له الملك: إن ربك يسمع نشيز هذِه الدودة في هذا الموضع (٤).\nوقال العتبي: أصله من التأويب في السير وهو أن يسير النهار (٥) كله وينزل ليلا (٦).\n_________\n(١) من (م).\n(٢) ركلها برجله: أي: رفسها.\nانظر: \"النهاية\" في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٦٠ (ركل).\n(٣) النشز: الارتفاع؛ ومنه المرأة النشوز، وهي المرتفعة عن موافقة زوجها؛ ومنه قوله تعالى: ﴿وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا﴾ [المجادلة: ١١] أي: ارتفعوا وانهضوا إلى حرب أو أمر من أمور الله تعالى. وإنشاز الشيء رفعه وإزعاجه، يقال: أنشزته فنشز، أي: رفعته فارتفع. والمراد هنا صوت الدودة وتسبيحها لله تعالى.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٥٤ (نشز).\n(٤) انظر: \"تاريخ دمشق\" لابن عساكر ١٧/ ٩٤ - ٩٥.\n(٥) ذكره ابن كثير عن الزجاج، وقال: وهو غريب جدًّا لم أره لغيره، وإن كان له مساعدة من حيث اللفظ في اللغة لكنه بعيد في معنى الآية هاهنا، والصواب أن المعنى في قوله تعالى: ﴿أَوِّبِي مَعَهُ﴾ أي: رجعي مسبحة معه، والله أعلم. \"تفسير القرآن العظيم\" ١١/ ٢٦٢.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٦٥.","vol":"22","page":23},{"text":"قال ابن مقبل:\nلحقنا بحي أوَّبوا السير بعدما ... دفعنا بشعاع الشمس والطرف مجنح (١)\nكأنه أراد ادأبي (٢) النهار كله بالتسبيح معه (٣). وقيل: سيري معه كيف شاء.\n﴿وَالطَّيْرَ﴾ قراءة العامة بالنصب. وله وجهان: أحدهما: بالفعل مجازه: وسخرنا له الطير، مثل قولك: أطعمته طعاما وماء، يريد: وسقيته ماء.\nوالوجه الآخر بالنداء كقولك: يا عمرو والصلت أقبلا، نصبت الصلت لأنه إنما يُدعى بيائها فإذا فقدتها كان كالمعدول عن جهته فنصب.\nوقيل: مع (٤) الطير، فتكون الطير (٥) مأمورة معه بالتأويب.\n_________\n(١) قوله -﷿-: ﴿يَاجِبَالُ أَوِّبِي مَعَهُ﴾، ويقرأ (أُوبِي معه)، فمن قرأَ (أَوِّبي معه)، فمعناه يا جبِالُ سَبِّحي معه ورَجِّعي التَّسْبِيحَ، لأَنه قال -﷿-: ﴿سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ﴾، ومن قرأَ (أُوبِي معه)، فمعناه عُودي معه في التَّسْبيح كلما عادَ فيه.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٢١٨ (أوب)، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٦٥.\n(٢) الدَّأْبُ: العادةُ والشَّأنُ، وقد يُحرَّك، وأصله من دَأب في العملِ إذا جَدَّ وتَعِب، إلا أنّ العرب حَوَّلَت معناه إلى العادة والشأنِ. والدأب: التعب والكد. دَأَبَ يَدْأَبُ دَأْبا ودُؤوبا وأدْأَبْتُه أنا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٩٥ (دأب).\n(٣) سقطت من (م).\n(٤) في (م): يعني.\n(٥) في (م): الطيرة.","vol":"22","page":24},{"text":"وروي عن يعقوب بالرفع ردًّا على الجبال، أي أوبي أنت والطير لقول الشاعر:\nألا يا عمرو والضحاك سيرا ... فقد جازوتما عمَّ (١) الطريق (٢)\nيجوز نصب الضحاك ورفعه (٣).\n_________\n(١) في (م): خمر. وهي رواية الطبري. انظر الهامش التالي.\n(٢) البيت من شواهد الفراء في \"معاني القرآن\" ٢/ ٣٥٥، قال في قوله تعالى: ﴿يَاجِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ﴾ منصوبة على جهتين: إحداهما أن تنصبها بالفعل بقوله: ﴿وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا﴾ فيكون مثل قولك: أطعمته طعاما، وما يريد، وسقيته ماء، فيجوز ذلك.\nوالوجه الآخر: بالنداء، لأنك إذا قلت: يا عمرو والصلت أقبلا، نصبت الصلت بدعائهما، فإذا فقلت كان كالمعدول عن جهته فنصب، وقد يجوز رفعه على أن يتبع ما قبله، ويجوز رفعه على ﴿أَوِّبِي﴾ أنت والطير. و(الخمر) كما في نسخة (م) بالتحريك: ما سترك من الشجر وغيرها، فيجوز نصب الضحاك ورفعه، وقيل: يا طلحة الكامل، وابن الكامل، رواه الطبري في \"جامع البيان\" ٢٢/ ٦٦، ولكنه ذكر البيت بلفظ: ألا يا عمرو والضحاك سيرا * فقد جاوزتما خمر الطريق.\n(٣) قوله: ﴿وَالطَّيْرَ﴾ في نصب الطير وجهان: أحدهما على ما قاله ابن زيد من أن الطير نُوديت كما نوديت الجبال، فتكون منصوبة من أجل أنها معطوفة على مرفوع، بما لا يحسن إعادة رافعه عليه، فيكون كالمصدر عن جهته. والآخر: فعل ضمير متروك استغني عنه بدلالة الكلام عليه، فيكون معنى الكلام: فقلنا: يا جبال أوّبي معه، وسخرنا له الطير. وإن رفع ردّا على ما في قوله ﴿سبحي﴾ من ذكر الجبال كان جائزا. وقد يجوز رفع الطير وهو معطوف على الجبال، وإن لم يحسن نداؤها بالذي نُوديت به الجبال.\nانظر: \"جامع البيان\" للطبري ٢٢/ ٦٦.","vol":"22","page":25},{"text":"﴿وَأَلَنَّا لَهُ الْحَدِيدَ﴾ فذكر أن الحديد في كان (١) يده كالطين المبلول والعجين والشمع، يصرفه بيده كيف يشاء من غير إدخال نار، ولا ضرب بحديد (٢)، وكان سبب ذلك على ما روي في الأخبار: أن داود -﵇- لما ملك بني إسرائيل كان من عادته أن يخرج للناس متنكرًا، فإذا رأى رجلًا لا يعرفه تقدم إليه يسأله عن داود، يقول له: ما تقول في داود واليكم هذا، أي رجل هو؟ فيثنون عليه ويقولون خيرًا، فبينا هو في ذلك يومًا من الأيام إذ قيّض الله له ملكًا في صورة آدمي، فلما رآه داود تقدم إليه على عادته فسأله، فقال له الملك: نِعْمَ الرجل هو لولا خصلة فيه. فراع (٣) داود ذلك وقال: ما هي يا عبد الله؟، قال: إنه يأكل ويُطعم عياله من بيت المال.\nقال: فتنبه لذلك، وسأل الله تعالى أن يسبب له سببًا (٤) يستغني به عن بيت المال فيتقوت منه (٥) ويُطعم عياله، فألان الله تعالى له الحديد، فصار في يده مثل الشمع، وعلمه صنعة الدروع، فكان\n_________\n(١) من (م).\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٦، عن قتادة. وفي \"تاريخ دمشق\" لابن عساكر ١٧/ ٩٠ عن سفيان قال: سألت الأعمش عن قوله: ﴿وَأَلَنَّا لَهُ الْحَدِيدَ﴾ قال: مثل الخيوط.\n(٣) فراع داود: أي: أفزعه ذلك. . والروعة: هي المرّةُ الواحدة من الرَّوع: الفَزَع. وروعي: أي: في نَفْسي وخَلَدي.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١١٣ (روع).\n(٤) في (م): شيئًا.\n(٥) في (م): به.","vol":"22","page":26},{"text":"يتخذ الدروع -وإنه أول من اتخذها- فيقال (١) إنه كان يبيع كل درع بأربعة آلاف، فيأكل ويطعم عياله منها، ويتصدق منها على الفقراء والمساكين (٢).\nويقال: إنما لأن الحديد في يده لما أُعطي من القوة.\n\n<span data-type=\"title\" id=toc-4013>١١ </span>- قوله تعالى: ﴿أَنِ اعْمَلْ سَابِغَاتٍ﴾ دروعًا (٣) كوامل واسعات.\n﴿وَقَدِّرْ فِي السَّرْدِ﴾ أي: لا تجعل المسامير دقاقًا فتفلق، ولا غلاظًا فيكسر الحلق، فكان يفعل ذلك، وهو أول من اتخذ الدروع، وكانت قبل ذلك صفائح (٤). والسرد صنعة الدرع، ومنه قيل لصانعه: السرَّاد\n_________\n(١) في (م): فيقال له.\n(٢) رواه ابن عساكر في \"تاريخ دمشق\" ١٧/ ٩١ في ترجمة داود -﵇-، من طريق إسحاق بن بشر، وفيه كلام. وانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٦٣.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٧ عن قتادة، وعن ابن زيد.\nوهذا كقوله تعالى: ﴿وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ فَهَلْ أَنْتُمْ شَاكِرُونَ﴾ [الأنبياء: ٨٠] الضمير في قوله ﴿عَلَّمْنَاهُ﴾ راجع إلى داود، والمراد بصنعة اللبوس: صنعة الدروع ونسجها. والدليل على أن المراد باللبوس في الآية الدروع: أنَّه أتبعه بقوله ﴿لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ﴾ أي لتحرز وتقي بعضكم من بأس بعض، لأنَّ الدرع تقيه ضرر الضرب بالسيف، والرمي بالرمح والسهم، كما هو معروف. وقد أوضح هذا المعنى بقوله: ﴿وَأَلَنَّا لَهُ الْحَدِيدَ (١٠) أَنِ اعْمَلْ سَابِغَاتٍ وَقَدِّرْ فِي السَّرْدِ﴾ فقوله ﴿أَنِ اعْمَلْ سَابِغَاتٍ﴾ أي: أن اصنع دروعًا سابغات من الحديد الذي ألناه لك. والسرد: نسج الدرع. ويقال فيه الزرد.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٧ - ٦٨، عن قتادة، وابن زيد، وابن عباس، ومجاهد، والحكم.","vol":"22","page":27},{"text":"والزرَّاد، والدرع المسرودة. قال أبو ذؤيب:\nوعليهما مسرودتان قضاهما ... داود أو صنع السوابغ تُبَّع (١)\nوأصله الوصل والنظم، ومنه قيل للخرز: سرد، وللأشْفَى: مِسْرَد وسَرّاد.\nقال الشمَّاخ:\nكما تابعت سرد العنان الخوارزُ (٢)\nوسرد الكلام (٣).\n_________\n(١) البيت من شواهد أبي عبيدة في \"مجاز القرآن\" ٢/ ١٤٣. يقال: درع مسرودة أي: مسمورة الحلق. والقضاء: بمعنى العمل، ويكون بمعنى الصنع والتقدير.\nوقضاهما: أي أحكمهما، و(صنع) بالتحريك: الحذق في العمل، والصانع هاهنا تبع، وهو ملك من ملوك حمير، ويروى: أو صنع السوابغ.\nقال ابن السيرافي: قضاهما: فرغ من عملهما، ومعنى البيت: أنهما جاءا وعليهما درعان سابغتان. أي: طويلتان، محكمتا الصنع، كأنهما من صنع داود -﵇- أو من صنع تبع ملك اليمن العظيم. انظر: \"لسان العرب\" لابن منظور ١/ ٤٧ - ٤٨، \"معاني القرآن\" للفراء (٢٦١). \"جامع البيان\" للطبري ٢٢/ ٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٦٨.\n(٢) ورواية البيت كما في ديوانه: شككن بأحشاء الذنابي على هدى. . . كما تابعت. .\n(٣) يقال: قد سرد الحديث والصوم؛ فالسرد فيهما أن يجيء بهما ولاء في نسق واحد، ومنه سرد الكلام. وفي حديث عائشة: لم يكن النبي - ﷺ - يسرد الحديث كسردكم، وكان يحدث الحديث لو أراد العاد أن يعده لأحصاه. قال سيبويه: ومنه رجل سردي، أي: جريء، قال: لأنه يمضى قدما. وأصل ذلك في سرد الدرع، وهو أن يحكمها ويجعل نظام حلقها غير مختلف. قال لبيد: =","vol":"22","page":28},{"text":"﴿وَاعْمَلُوا﴾ يعني داود وآله ﴿صَالِحًا إِنِّي بِمَا تَعْمَلُونَ بَصِيرٌ﴾ (١).\n\n<span data-type=\"title\" id=toc-4014>١٢ </span>- قوله تعالى: ﴿وَلِسُلَيْمَانَ الرِّيحَ﴾\nقراءة العامة بنصب الحاء، أي: وسخرنا لسليمان الريح.\nوروى أبو بكر، والمفضل عن عاصم بالرفع على خبر حرف الصفة (٢).\n﴿غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ﴾ قال أهل التفسير: يعني: غدوها إلى انتصاف النهار مسيرة شهر ورواحها من انتصاف النهار إلى الليل (مسيرة شهر) (٣)، فجعل سَيْرتَه في يوم واحد مسيرة شهرين (٤).\n_________\n= صنع الحديد مضاعفا أسراده ... لينال طول العيش غير مروم\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٦٨.\n(١) قوله: ﴿وَاعْمَلُوا صَالِحًا﴾ أي: واعمل يا داود أنت وآلك بطاعة الله ﴿إِنِّي بِمَا تَعْمَلُونَ بَصِيرٌ﴾ أي: إني بما تعمل أنت وأئباعك ذو بصر لا يخفى على منه شيء، وأنا مجازيك وإياهم على جميع ذلك. انظر: \"جامع البيان\" للطبري ٢٢/ ٦٨.\n(٢) قال الطبري في \"جامع البيان\" ٢٢/ ٦٨: والصواب من القراءة في ذلك عندنا النصب لإجماع الحجة من القرّاء عليه.\nوهذا كقوله تعالى: ﴿وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ﴾. لما ذكر الله تعالى ما أنعم به على داود عطف بذكر ما أعطى ابنه سليمان ﵉ من تسخير الريح، وحمل بساطه غدوها شهر ورواحها شهر ﴿وَلِسُلَيْمَانَ الرِّيحَ﴾ معطوف على معمول ﴿سَخَّرْنَا﴾ في قوله: ﴿وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ﴾ أي: وسخرنا لسليمان الريح، تطيعه وتجري إلى المحل الذي يأمرها به، وزاد بيان قدر سرعتها فقال: ﴿غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ﴾.\n(٣) سقطت من (م).\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٩ عن قتادة.","vol":"22","page":29},{"text":"قال وهب: ذكر لي أن منزلًا بناحية دجلة (١) مكتوب فيه كتاب (٢) كتبه بعض صحابة سليمان -﵇-، إما من الجن، وإما من الإنس: نحن نزلناه وما بنيناه، ومبنيًا وجدناه، غدونا من إصطخر (٣) فَقِلْنا (٤)، ونحن رائحون (٥) منه إن شاء الله فبايتون بالشام (٦).\nقال الحسن: لما شغلت نبي الله سليمان الخيل حتى فاتته صلاة العصر غضب لله فعقر الخيل، فأبدله الله تعالى مكانها خيرًا منها وأسرع؛ الريح تجري بأمره كيف يشاء، غدوها شهر ورواحها\n_________\n(١) دجلة: نهر بغداد، وأول مخرج دجلة من موضع يقال له عين دجلة مسيرة يومين ونصف من آمد، وقيل: مبتدأ دجلة من أرمينية، ودجلة العوراء اسم لدجلة البصرة علم لها. انظر: \"معجم البلدان، لياقوت ٢/ ٤٤١.\n(٢) سقطت من (م).\n(٣) إصطخر: بالكسر وسكون الخاء المعجمة والنسبة إليها إصطخري وإصطخرزي بزيادة الزاي. بلدة بفارس من أعيان حصون فارس ومدنها وكورها. قيل: كان أول من أنشأها اصطخر بن طهمورث ملك الفرس، وطهمورث عند الفرس بمنزلة آدم. كان سليمان -﵇- يتغدى بأرض الشام ببعلبك ويتعشى بإصطخر. وينسب إليها الإصطخري صاحب كتاب \"الأقاليم\" فإنَّه ذكر في كتابه النواحي المعمورة وذكر بلادها وقراها والمسافات بينها.\nانظر: \"معجم البلدان\" لياقوت ١/ ٢١١.\n(٤) من القيلولة وهي: الاستراحة نصف النهار إن لم يكن معها نوم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٣٣.\n(٥) الرواح: العود إلى البيوت، أو من طلب الرحلة. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٧٣.\n(٦) رواه الطبري في \"تاريخ الرسل والملوك\" ١/ ٢٨٧ - ٢٨٨، وفي \"جامع البيان\" ٢٢/ ٦٩ عن وهب بن منبه.","vol":"22","page":30},{"text":"شهر (١)، فكان يغدو من إيلياء (٢) فيقيل بإصطخر، ثمَّ يروح منها فيكون رواحها ببابل (٣).\nوقال ابن زيد: كان له -﵇- مركب من خشب، وكان فيه ألف ركن، في كل ركن ألف بيت، تركب معه فيه الجن (٤) والإنس، تحت كل ركن ألف شيطان يرفعون ذلك المركب، فإذا ارتفع أتت الريح الرخاء فسارت به وبهم، يقيل عند قوم بينه وبينهم شهر\n_________\n(١) قلت: وهذا يدل على أن الجزاء من جنس العمل، فإن من ترك شيئًا لله عوضه الله خيرًا منه، والأدلة على ذلك كثيرة.\n(٢) إيلياء: بكسر أوله واللام وياء وألف ممدودة، اسم مدينة بيت المقدس. قيل: معناه بيت الله، قال أبو علي: وقد سمي البيت المقدس إيلياء بقول الفرزدق:\nوبيتان بيت الله نحن ولاته ... وقصر بأعلى إيلياء مشرف\nقيل: إنما سميت إيلياء باسم بانيها وهو إيلياء بن أرم بن سام بن نوح -﵇-. انظر: \"معجم البلدان\" لياقوت ١/ ٢٩٣.\n(٣) في (م): بكابل. وهو الأولى.\nانظر: \"قصص الأنبياء\" لابن كثير (ص ٤٤٤). وكذلك عند الطبري في \"جامع البيان\" ٢٢/ ٦٩ عن الحسن، وعند ابن عساكر في \"تاريخ دمشق\" ٢٢/ ٢٤٠: بكابل. قال ابن عباس: جعل يمسح أعرف الخيل وعراقيبها: حبًّا لها. قلت: وهذا الذي رجحه الطبري وغيره من المفسرين مراعاة لعصمة الأنبياء. انظر: \"جامع البيان\" ٢١/ ١٩٥.\nبابل: بكسر الباء. اسم ناحية منها الكوفة والحلة، ينسب إليها السحر والخمر، وقيل: بابل العراق وقيل: دنباوند، وقال أبو الحسن: بابل الكوفة، ويقال إن أول من سكنها نوح -﵇- وهو أول من عمرها، وحكي عنها حكايات خارقة للعادات، بعيدة من المعهودات، والله أعلم. انظر: \"معجم البلدان\" لياقوت ١/ ٣٠٩.\n(٤) في (م): من الجن.","vol":"22","page":31},{"text":"(يمسي عند قوم بينه وبينهم شهر) (١)، فلا يدري القوم إلا وقد أظلهم مع (٢) الجيوش (٣).\nويروى أن سليمان -﵇- سار من أرض العراق (٤) غاديًا (٥) فقال بمدينة مرو (٦)،\n_________\n(١) من (م).\n(٢) في (م): معه.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٩، عن ابن زيد، \"تاريخ الرسل والملوك\" للطبري ١/ ٢٨٨.\n(٤) العراق: بلاد مشهورة، والعراقان الكوفة والبصرة، والعراق أعدل أرض الله هواء، وأصحها مزاجا وماء، فلذلك كان أهل العراق هم أهل العقول الصحيحة، والآراء الراجحة، والشهوات المحمودة، والشمائل الظريفة، والبراعة في كل صناعة، مع اعتدال الأعضاء واستواء الأخلاط وسمرة الألوان. انظر: \"معجم البلدان\" لياقوت ٤/ ٩٣.\nقلت: لله در ياقوت الحموي، أين هو الآن؟ !، بل أين نحن من العراق؟ !، وقد تكالبت عليها الأمم، ولا حول ولا قوة إلا بالله العلي العظيم.\nإلى الله أشكو عبرة قد أظلت ... ونفسا إذا ما عزها الشوق ذلت\nتحن إلى أرض العراق ودونها ... تنايف لو تسري بها الريح ضلت\n(٥) في (م): غازيا.\n(٦) مرو: أشهر مدن خراسان، نص عليه الحاكم أبو عبد الله في \"تاريخ نيسابور\" مع كونه ألف كتابه في فضائل نيسابور إلا أنَّه لم يقدر على دفع فضل هذِه المدينة، والنسبة إليها مروذي على غير قياس، والثوب مروي على القياس، وبين مرو ونيسابور سبعون فرسخا، وإلى بلخ مائة واثنان وعشرون فرسخا اثنان وعشرون منزلا. أما لفظ مرو فقد ذكرنا أنَّه بالعربية الحجارة البيض التي يقتدح بها، إلا أن هذا عربي، ومرو ما زالت عجمية، ثمَّ لم أر بها من هذِه الحجارة شيئًا ألبتة. انظر: \"معجم البلدان\" لياقوت ٥/ ١١٢.","vol":"22","page":32},{"text":"وصلَّى العصر بمدينة بلخ (١)، يحمله وجنوده الريح، ويظلهم الطير، ثمَّ سار من مدينة بلخ متخللًا بلاد الترك (٢)، ثمَّ جازهم إلى أرض الصين (٣) يغدو على مسيرة شهر، ويروح على مثل ذلك، ثمَّ عطف يمنة عن مطلع الشمس على ساحل البحر حتى أتى أرض القندهار (٤)، وخرج منها إلى مكران (٥) وكرمان (٦)، ثمَّ جازها حتى\n_________\n(١) بلخ: مدينة مشهورة بخراسان في كتاب \"الملحمة\" المنسوب إلى بطليموس، وهي من أجل مدن خراسان وأذكرها وأكثرها خيرا وأوسعها غلة تحمل غلتها إلى جميع خراسان وإلى خوارزم، افتتحها الأحنف بن قيس من قبل عبد الله بن عامر بن كريز في أيام عثمان بن عفان - ﵁ -، وينسب إليها خلق كثير. انظر: \"معجم البلدان\" لياقوت ١/ ٤٧٩.\n(٢) جميع بلاد الترك يجمعها اسم تركستان، وفي الحديث: \"اتركوا الترك ما تركوكم\". انظر: \"معجم البلدان\" لياقوت ٢/ ٢٣.\n(٣) الصين: بالكسر وآخره نون، بلاد في بحر المشرق مائلة إلى الجنوب وشماليها الترك، قال أبو القاسم الزجاجي: سميت بذلك لأنَّ صين بن بغبر ابن كماد أول من حلها وسكنها. انظر: \"معجم البلدان\" لياقوت ٣/ ٤٤٠.\n(٤) قُنْدُهار: مدينة من بلاد السند أو الهند مشهورة في الفتوح قيل: غزا عباد بن زياد ثغر السند، وقطع المفازة حتى أتى قندهار فقاتل أهلها فهزمهم وقتلهم وفتحها. انظر: \"معجم البلدان\" لياقوت ٤/ ٤٠٣.\n(٥) مكران: بالضم ثمَّ السكون وراء وآخره نون أعجمية، واشتقاقها في العربية أن تكون جمع ماكر مثل فارس وفرسان، وهذِه الولاية بين كرمان من غربيها وسجستان شماليها والبحر جنوبيها والهند في شرقيها. قال ابن الكلبي: كان الذي فتح مكران حكيم بن جبلة العبدي، وأول ما غزيت في أيام أمير المؤمنين علي بن أبي طالب. انظر: \"معجم البلدان\" لياقوت ٥/ ١٧٩.\n(٦) كرمان: بالفتح ثمَّ السكون وآخره نون، وربما كسرت، والفتح أشهر بالصحة، وهي ولاية مشهورة وناحية كبيرة معمورة ذات بلاد وقرى ومدن واسعة بين فارس =","vol":"22","page":33},{"text":"أتى أرض فارس فنزلها أياما، وغدا منها فقال (١) بكسكر (٢) ثمَّ راح إلى الشام وكان مستقره مدينة تدمر، وقد كان أمر الشياطين قبل شخوصه من الشام إلى العراق فبنوها له بالصفاح (٣) والعمد والرخام الأبيض والأصفر، وفي ذلك يقول النابغة:\nإلا سليمان إذ قال المليك له ... قم في البرية فاحددها عن الفند\nوَخَيَّسَ (٤) الجن أني قد أذنت لهم ... يبنون تدمر بالصفاح والعمد\n_________\n= ومكران وسجستان وخراسان. قال محمَّد بن أحمد البناء البشاري: كرمان إقليم يشاكل فارس في أوصاف، ويشابه البصرة في أسباب، ويقارب خراسان في أنواع لأنه قد تاخم البحر، واجتمع فيه البرد والحر والجوز والنخل، وكثرت فيه التمور والأرطاب والأشجار والثمار. انظر: \"معجم البلدان\" لياقوت الحموي ٤/ ٤٥٤.\n(١) في الأصل: فأقال.\n(٢) كسكر: بالفتح ثمَّ السكون وكاف أخرى وراء معناه عامل الزرع. كورة واسعة من بلاد فارس ينسب إليها الفراريج الكسكرية لأنها تكثر بها جدًا رأيتها أنا تباع فيها أربعون وعشرون فروجا كبارا بدرهم واحد، قالوا: وسميت كسكر بكسكر بن طهمورث الملك الذي هو أصل الفرس، وقد ذكر في فارس، انظر: \"معجم البلدان\" لياقوت الحموي ٤/ ٤٦١.\n(٣) الصفاح: حجارة عريضة رقيقة.\n(٤) في (م): وجيش. خيس: ذلل. التَّخْيِيسُ: التَّذليل. والإنسان يخيس في الحبس، أي: يذل ويهان. ومنه الحديث (أن رجلًا سار معه على جمل قد نوقه وخيسه) أي: راضه وذلّله بالركوب. وفي حديث معاوية (أنَّه كتب إلى الحسين بن علي: إني لم أكسك ولم أخسك) أي: لم أذلك ولم أهنك، أو لم أخلفك وعدا. انظر: \"النهاية\" في غريب الحديث والأثر\" لابن الأثير ٢/ ٩٢ (خيس). =","vol":"22","page":34},{"text":"ووجد هذِه الأبيات منقورة في صخرة بأرض كسكر (١) أنشأها بعض أصحاب سليمان -﵇-:\nونحن لا حول سوى حول ربنا ... نروح إلى الأوطان من أرض كسكر\nإذا نحن رحنا كان ريث (٢) رواحنا ... مسيرة شهر والغدو لآخر (٣)\n_________\n= وهذِه الأبيات رواها ابن عساكر بسنده عن الشعبي، عن ربعي بن حراش قال: وفدنا إلى عمر بن الخطاب فقال: من الذي يقول:\nحلفت فلم تترك لنفسك ريبةً ... وليس وراء الله للمرء مذهب\nفلست بمستبق أخا لا تلمه ... على شعث أي الرجال المهذب؟\nقالوا: النابغة. قال فمن القائل:\nإلا سليمان إذ قال المليك له ... قم في البرية فازجرها عن الفند؟\nقالوا: النابغة ... إلى أن قال: النابغة أشعر شعرائكم وأعلم الناس بالشعر. انظر: \"تاريخ دمشق\" ١٩/ ٢٢٤. وفي \"ديوان النابغة\" طبعة دار الفكر (ص ٣٣). \"الأغاني\" للأصبهاني ١١/ ٤ وفيهما: قال الإله له. . فاحددها عن الفند. واحددها: امنعها، والفند: الخطأ في الرأي والقول. وتدمر: مدينة قديمة بالبرية على طريق الشام، بنتها الجن لسليمان قال النابغة:\nوخيس الجن أني قد أذنت لهم ... يبنون تدمر بالصفاح والعمد\nبينها وبين حلب خمسة أيام. انظر: \"معجم البلدان\" لياقوت ٢/ ١٧. \"معجم ما استعجم\" للبكري ١/ ٣٠٦.\n(١) في (م): كسرى.\n(٢) الريث: البطيء المتأخر، وراث علينا خبر يريث إذا أبطأ.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٨٧ (ريث).\n(٣) في (م): الآخر.","vol":"22","page":35},{"text":"أناس (١) شروا لله طوعًا نفوسهم ... بنصر ابن داود النبي المطهر\nلهم من معالي الدين فضل ورأفة ... وإن نسبوا يومًا فمن خير معشر\nمتى يركبوا الريح المطيعة أسرعت ... مبادرة عن شهرها لم يقصر\nيظلهم طير صفوفًا عليهم ... متى رفرفت من فوقهم لم تبتر\n﴿وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ﴾ (٢) وأذبنا له عين النحاس (٣)، أسيلت له ثلاثة أيام (٤) كما يسيل الماء، وكانت بأرض اليمن (٥)، وإنما ينتفع\n_________\n(١) في (م): أساس.\n(٢) القِطر بوزن الفِطر وهو النحاس، ومنه قوله تعالى في سورة إبراهيم (آية ٥٠): (سرابيلهم من قطرآن) في قراءة بعضهم. انظر: \"مختار الصحاح\" للرازي (ص ٢٢٦) باب القاف، (قطر).\n(٣) وهو قول الحسن، انظر: \"تاريخ دمشق\" لابن عساكر ٢٢/ ٢٣١.\n(٤) قال القشيري: وتخصيص الإسالة بثلاثة أيام لا يدرى ما الذي حدده، ولعله وهم من الناقل، إذ في رواية عن مجاهد: أنها سالت من صنعاء ثلاث ليال مما يليها، وهذا يشير إلى بيان الموضع لا إلى بيان المدة.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٧٠.\n(٥) اليمن: اسم البلاد المعروفة الواقعة في الجنوب الغربي من جزيرة العرب، قال في القاموس: اليمن ما كان عن يمين القبلة من بلاد الغور، وقيل: سميت اليمن لتيامنهم إليها، لما تفرقت العرب من مكة، كما سميت الشام لأخذهم الشمال. وفي هذا نظر، وذلك أن اليمن قديم، قبل وجود مكة على يدي إبراهيم وابنه =","vol":"22","page":36},{"text":"الناس اليوم بما أخرج الله لسليمان (١).\n﴿وَمِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَمَنْ يَزِغْ﴾ (٢) يَمِل ويَعْدِل ﴿مِنْهُمْ عَنْ أَمْرِنَا﴾ الذي أمرناه به من طاعة سليمان ﴿نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ﴾ (٣) في الآخرة عن أكثر المفسرين، وقال بعضهم: في\n_________\n= إسماعيل - ﵉ - إلا أن تكون التسمية حادثة. وقال قطرب: سمي اليمن ليمنه. \"القاموس المحيط\" للفيروزآبادي (ص ١٦٠٢)، \"مراصد الإطلاع\" لابن عبد الحق ٣/ ١٤٨٣، \"تاج العروس\" للزبيدي ٩/ ٣٧١.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٦٩ عن ابن زيد، وابن عباس.\n(٢) الجن: اسم جنس جمعي، وواحده جني، وهو مأخوذ من الاجتنان وهو التستر والاستخفاء، ومنه الجنة، والجنين، والجنون، والجنة، وهم نوع من العوالم سموا بذلك لاختفائهم عن الأبصار فلا يرون. أما في الاصطلاح فقيل: بأنهم نوع من العوالم المخالف للبشر والملائكة، خلقهم الله من نار، وكلفهم بالشرائع، فمنهم العاصي ومنهم المطيع، يأكلون ويشربون ويتناكحون ويتناسلون، ويرون البشر من حيث لا يرونهم وهناك خلاف هل الجن مكلفون بالتوحيد وأركان الإِسلام أم لا؟، وخلاف في دخولهم الجنة، وهل أرسل الله تعالى منهم رسلا؟ وهل يختطفون الإنس؟، إلى غير ذلك.\nولمزيد من التفصيل انظر: \"منار السبيل\" لابن ضويان ٢/ ٨٨. \"السنن الكبرى\" البيهقي ٧/ ٤٤٥ - ٤٤٦، \"إرواء الغليل\" للألباني ٦/ ١٥٠ (١٧٠٩).\nوانظر: \"عالم الجن والشياطين\" لعمر سليمان الأشقر، \"تفسير القرآن العظيم\" لابن كثير ٤/ ٢٤٨ - ٢٤٩. \"فتح الباري\" لابن حجر ٦/ ٣٤٤ - ٣٤٥. \"طبقات المكلفين\" لابن القيم (١٠٣، ١٠٩، ١١٠)، \"حياة الحيوان\" للدميري ١/ ١٩٢. \"مفاتيح الغيب\" للرازي ١٣/ ٢٠٥ - ٢٠٦.\n(٣) قلت: وهو كقوله تعالى: ﴿وَكُنَّا لَهُمْ حَافِظِينَ﴾ أي: من أن يزيغوا عن أمره، أو يبدلوا أو يغيروا، أو يوجد منهم فساد فيما هم مسخرون فيه.","vol":"22","page":37},{"text":"الدنيا، وذلك أن الله تعالى وكَّل بهم ملكا بيده سوط من نار، فمن زاغ (١) عن أمر سليمان ضربه ضربة أحرقته.\n\n<span data-type=\"title\" id=toc-4015>١٣ </span>- ﴿يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ﴾ (٢)\nمساجد ومساكن وقصور، والمحراب (٣) مُقدِّم كل مجلس ومسجد وبيت، قال عدي بن زيد:\nكدُمى العاج في المحاريب أو كالبيض ... في الروض زهوه مستنير (٤)\nوكان مما عملوا له من ذلك بيت المقدس، وقصته وصفته على ما\n_________\n(١) في (م): زاغ منهم.\n(٢) قال ابن العربي: المحراب هو البناء المرتفع الممتنع، ومنه يُسَمَّى المحراب في المسجد؛ لأنه أرفعه، أنشد فقيه المسجد الأقصى عطاء الصوفي:\nجَمَعَ الشَّجَاعَةَ وَالْخُضُوعَ لِرَبِّهِ ... مَا أَحْسَنَ المِحْرَابَ فِي المِحْرَابِ\nوقد شاهدت محراب داود -﵇- في بيت المقدس بناء عظيما من حجارة صلدة لا تؤثر فيها المعاول، طول الحجر خمسون ذراعا، وعرضه ثلاثة عشر ذراعا، وكلما قام بناؤه صغرت حجارته، ويرى له ثلاثة أسوار؛ وهو في السحاب أيام الشتاء كلها لا يظهر لارتفاع موضعه وارتفاعه في نفسه، له باب صغير ومدرجة عريضة، وفيه الدور والمساكن، وفي أعلاه المسجد، وفيه كوة شرقية إلى المسجد الأقصى في قدر الباب، وليس لأحد في هدمه حيلة. \"أحكام القرآن\" ١١/ ١٥٩٧ - ١٥٩٨.\n(٣) في (م): والمحاريب.\n(٤) البيت لعدي بن زيد كما قال المصنف. وكما في \"شعراء النصرانية\" للويس شيخو ٤/ ٤٥٥، وقد استشهد به الطبري في \"جامع البيان\" ٢٢/ ٧٠ على أن المحاريب جمع محراب. .","vol":"22","page":38},{"text":"ذكره أهل البصر بالسير أن الله تعالى بارك في نسل إبراهيم -﵇- حتى جعلهم في الكثرة غاية لا يحصون، فلما كان من داود -﵇- لبث فيهم ثلاثين سنة بأرض فلسطين وهم كل يوم يزدادون كثرة، فأعجب داود بكثرتهم فأمر بعدّهم فكانوا يعدون زمانا (١) من الدهر حتى عجزوا أو أيسوا أن يحيط علمهم بعدد بني إسرائيل، فأوحى الله تعالى إلى داود: أني قد (٢) وعدت أباك إبراهيم يوم أمرته بذبح ولده فصدقني وائتمر (٣) أمري أن أبارك له في ذريته حتى يصيروا (٤) أكثر من عدد (٥) نجوم السماء، وحتى لا يحصيهم العادّون، وإني قد أقسمت أن أبتليهم ببلية يقل منها عددهم، ويذهب عنك إعجابك بكثرتهم، وخيّره بين أن يعذبهم بالجوع والقحط ثلاث سنين، وبين أن يسلط عليهم عدوهم ثلاثة أشهر، وبين أن يرسل عليهم الطاعون ثلاثة أيام، فجمع داود -﵇- بني إسرائيل وأخبرهم بما أوحى الله إليه وخيَّره فيهم (٦) فيه، فقالوا له: أنت أعلم بما هو أيسر لنا، وأنت نبينا فانظر لنا، غير أن الجوع لا صبر لنا عليه، وتسليط العدو أمر فاضح، فإن كان ولابد لنا فالموت، فأمرهم داود -﵇- أن يتجهزوا\n_________\n(١) في (م): زمنًا.\n(٢) سقطت من (م).\n(٣) في (م): وأيتمن.\n(٤) في (م): يصيرون.\n(٥) سقطت من (م).\n(٦) سقطت من (م).","vol":"22","page":39},{"text":"للموت، فاغتسلوا، وتحنطوا، ولبسوا الأكفان، وبرزوا إلى الصعيد بالذراري والأهلين، وأمرهم أن يضجوا إلى الله ويتضرعوا إليه لعلّه أن يرحمهم، -وذلك في صعيد بيت المقدس قبل بناء المسجد-.\nقال: وارتفع داود -﵇- فوق الصخرة فخرّ ساجدا يبتهل إلى الله تعالى، فأرسل الله فيهم الطاعون فأهلك منهم في يوم وليلة ما (لم يتفرغوا) (١) من دفنهم إلا بعد مدة شهرين، فلما أصبحوا من اليوم الثاني سجد داود (وسجدوا معه) (٢) مع طلوع الشمس، فلم يرفعوا رؤوسهم حتى كشف عنهم الله الطاعون.\nقال: فلما أن شفَّع الله تعالى داود (٣) في بني إسرائيل في ذلك الزمان (٤) جمع داود بني إسرائيل بعد ثلاث فقال لهم: إن الله سبحانه قد منَّ عليكم ورحمكم فجددوا له شكرًا، فقالوا: كيف تأمرنا؟ قال: آمركم أن تتخذوا من هذا الصعيد - الذي رحمكم الله فيه - مسجدًا، لا يزال فيه منكم وممن بعدكم ذاكرًا.\nفلما أرادوا أن يتخذوا البناء جاء رجل صالح فقير يختبرهم ليعلم كيف إخلاصهم في توبتهم (٥) فقال لبني إسرائيل: إن لي فيه موضعًا أنا\n_________\n(١) في (م): ما لا يتفرغون.\n(٢) في (م): سجدة.\n(٣) من (م).\n(٤) في (م): المكان.\n(٥) في (م): بيوتهم.","vol":"22","page":40},{"text":"محتاج (١) (إليه، ولا يحل لكم أن تحجبوني عنه) (٢). فقالوا له: يا هذا ما أحد في بني إسرائيل إلا وله في هذا الصعيد حق مثل حقك، فلا تكن أبخل الناس ولا تضايقنا فيه. فقال: لا، أنا أعرف حقي وأنتم لا تعرفون. قالوا له: إما أن ترضى وتطيب نفسًا، وإلا أخذناه كرهًا. فقال لهم: أو تجدون ذلك في حكم الله تعالى وحكم داود؟ !\nقال: فرفعوا خبره إلى داود فقال: أرضوه. فقالوا: بكم نأخذه يا نبي الله منه؟ قال: خذوه بمائة شاة. فقال الرجل: زد. فقال داود (٣): بمائة بقرة. قال: زد. قال: بمائة إبل. قال: زدني فإنما تشتريه لله تعالى. فقال داود: إذ قلت هذا فاحتكم أعطكه. فقال: تشتري مني بحائط مثله زيتونًا ونخلًا وعنبًا. قال: نعم. فقال: فتشتريه لله -﷿- فلا تبخل. قال: سل ما شئت أعطه، وإن شئت أؤاجرك نفسي. قال: أو تفعل ذلك يا نبي الله؟ . قال: نعم إذا شئت. قال: أنت أكرم على الله تعالى من ذلك، ولكنك تبني حوله جدارًا مشرفًا ثمَّ تملؤه ذهبًا وإن شئت ورقًا. قال داود: هو هين. فالتفت الرجل إلى بني إسرائيل وقال: هذا (٤) هو التائب المخلص، ثمَّ قال لداود: يا نبي الله لأنَّ يغفر الله لي ذنبًا أحب إليَّ من كل شيء وهبته إليَّ (٥)، ولكني كنت أجربكم.\n_________\n(١) في (م): نحتاج.\n(٢) من (م).\n(٣) في (م): الرجل.\n(٤) سقطت من (م).\n(٥) في (م): لي.","vol":"22","page":41},{"text":"فأخذوا في بناء بيت المقدس، فكان داود -﵇- ينقل لهم الحجارة على عاتقه، وكذلك خيار بني إسرائيل حتى رفعوه قامة، فأوحى الله تعالى إلى داود -﵇- أن هذا بيت مُقَدَّس، وإنك رجل يسفك الدماء (١)، فلست ببانيه إذ لم أقض ذلك على يدك، ولكن ابن لك أملكه بعدك اسمه (٢) سليمان، أسلمه من سفك الدماء، أقضي إتمامه على يديه، ويكون صيته وذكره لك باقيًا (٣).\nفصلوا فيه زمانًا، وداود يومئذ ابن سبع وعشرين ومائة، فلما صار من أبناء أربعين ومائة توفاه الله، واستخلف سليمان فأحب إتمام بناء بيت المقدس، فجمع الجن والشياطين وقسم عليهم الأعمال، يخص كل طائفة منهم بعمل يستصلحها (٤) له، فأرسل الجن والشياطين في تحصيل الرخام والمها الأبيض الصافي من معادنه، وأمر ببناء المدينة بالرخام والصفاح، وجعلها اثني عشر ربضًا، وأنزل كل ربض منها سبطا من الأسباط، وكانوا اثني عشر سبطًا، فلما فرغ من بناء المدينة ابتدأ في بناء المسجد، فوجه الشياطين فرقًا فرقًا يستخرجون الذهب (واليواقيت) (٥) من معادنها، والدّر الصافي\n_________\n(١) في (م): سفاك للدماء. قلت: هذا كلام باطل في حق نبي معصوم أواب وهو من الإسرائيليات التي نقل المصنف كثيرا منها.\n(٢) سقطت من (م).\n(٣) انظر: \"تاريخ دمشق\" لابن عساكر ١٧/ ١٠٣ - ١٠٤، \"تاريخ الرسل والملوك\" للطبري ١/ ٤٨٥.\n(٤) في (م): يستخلصها.\n(٥) في (م): والفضة والياقوت.","vol":"22","page":42},{"text":"من البحر، وفرقًا يقلعون الجواهر والحجارة من أماكنها، وفرقًا يأتون بالمسك والعنبر وسائر الطيب من أماكنها، فأتى من ذلك بشيء لا يحصيه إلا الله تعالى.\nثمَّ أحضر الصناعين وأمرهم (١) بنحت تلك الحجارة المرتفعة وتصييرها ألواحًا، وإصلاح تلك الجواهر وثقب اليواقيت واللآلئ، فكانوا يعالجونها فتصوت صوتًا شديدًا لصلابتها (٢)، فكره سليمان تلك الأصوات، فدعا الجن وقال لهم: هل عندكم حيلة في نحت تلك (٣) الجواهر من غير تصويت؟ فقالوا له: يا نبي الله ليس في الجن أكثر تجاربًا ولا أكثر علمًا من صخر العفريت، فأرسل إليه من يأتيك به. فطبع سليمان بخاتمه طابعًا، وكان يطبع للشياطين بالنحاس ولسائر الجن بالحديد، وكان إذا طبع أحدها بخاتمه لمع ذلك كالبرق الخاطف فكان لا يراه أحد -جني ولا شيطان إلا انقاد له بإذن الله عزَّت قدرته.\nقال: فأرسل الطابع مع (٤) عشرة من الجن فأتوه وهو في بعض جزائر البحور، فأروه الطابع فلما نظر إليه كاد يصعق (٥) خوفًا، فأقبل مسرعًا مع الرسل حتى دخل على سليمان، (فسأل سليمان\n_________\n(١) سقطت من (م).\n(٢) في (م): في صلابتها.\n(٣) في (م): هذِه.\n(٤) في (م): في.\n(٥) من (م).","vol":"22","page":43},{"text":"رسوله) (١) عما أحدث العفريت في طريقه، فقالوا: يا رسول الله إنه كان يضحك في الأحايين من الناس، فقال له سليمان: ما رضيت بتمردك عليَّ في ترك المجيء إليَّ طائعًا حتى صرت تسخر بالناس؟، فقال: يا نبي (٢) الله إني لم أسخر منهم، غير أن ضحكي كان تعجبًا مما كنت أسمع وأرى في طريقي. فقال سليمان: وما ذلك؟ قال: اعلم أني مررت برجل على شط نهر ومعه بغلة يريد سقيها، وجرَّة يريد أن يستسقي (٣) فيها، فسقى البغلة وملأ الجرَّة، ثمَّ أراد أن يقضي حاجته فشد بغلته بأذن الجرَّة، فنفرت البغلة وجرَّت الجرَّة فكسرتها، فضحكت من حمق الرجل حيث توهم أن الجرة تحبس البغلة.\nومررت برجل وهو جالس عند إسكاف (٤) يستعمله في إصلاح خفّ له، فسمعته يشترط أن يصلحه بحيث يبقى معه أربع سنين،\n_________\n(١) سقط من (م).\n(٢) في (م): رسول.\n(٣) في (م): يستقي.\n(٤) الإسكاف: مصدره السكافة، واحد الأساكفة، والأسكوف لغة فيه، ولا فعل له. قال ابن الأعرابي: أسكف الرجل إذا صار إسكافا، الإسكاف عند العرب: كل صانع غير من يعمل الخفاف، فإذا أرادوا معنى الإسكاف في الحضر قالوا: هو الأسكف وأنشد.\nوضع الأسكف فيه رقعا ... مثل ما ضمد جنبيه الطحل\nوقول من قال كل صانع عند العرب إسكاف فغير معروف، ويقال: رجل إسكاف أسكوف للخفاف. انظر: \"مختار الصحاح\" للرازي ١/ ١٢٩. \"لسان العرب\" لابن منظور ٩/ ١٥٧ - ١٥٨ (سكف).","vol":"22","page":44},{"text":"ونسي نزول الموت به قبله، فضحكت من غفلته وجهله.\nومررت بعجوز تتكهن وتخبر الناس بما لا يعلمون من أمر السماء، وقد كنت عهدت رجلًا دفن في موضع فراشها ذهبًا كثيرًا في الدهور الخالية، فرأيتها تموت جوعًا وتحت فراشها ذهب كثير لا تعلم بمكانه ثمَّ تخبر الناس عن أمر السماء فضحكت منها.\nومررت برجل في بعض مدن وقد كان به داء فيما قبل فأكل البصل فبرأ من دائه، فصار يتطبب للناس فكان لا يأتيه أحد يسأله عن علة إلا أمره بالبصل، وإنه لأضر شيء حتى أن ضره (١) ليصل إلى الدماغ، فضحكت منه.\nومررت ببعض الأسواق فرأيت الثوم وهو أفضل الأدوية كلها يكال كيلًا، ورأيت الفلفل وهو أحد السموم القاتلة يوزن وزنًا، فضحكت من ذلك.\nومررت بناس قد جلسوا يبتهلون إلى الله -﷿- ويسألونه الرحمة والمغفرة فملَّ منهم قوم فقاموا، وجاء آخرون فجلسوا، فرأيت الرحمة قد نزلت عليهم فأخطأت الذين كانوا من أهل المجلس فقاموا، وغشيت الذين جاءوا فجلسوا فضحكت تعجبًا للقضاء والقدر (٢).\n_________\n(١) من (م).\n(٢) فائدة: القدر تابع للعلم التابع رتبةً للواقع، التابع لاختيار الفاعل، والمختار هو المتمكن من الفعل والترك، قال الزيدي في \"الإتحاف لطلبة الكشاف\": قوله تعالى: ﴿وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِنْ دُونِ اللَّهِ﴾ فيه تصريح =","vol":"22","page":45},{"text":"قالوا: فقال له سليمان: هل عرفت في كثرة تجاربك وجولاتك في\n_________\n= بأن التقدير والحكم عليهم بالضلالة قبل خلقهم معلل بما سيوجد بَعْدُ باختيارهم وتابع، وهذا فصل الخطاب في القدر الذي ما زال الناس فيه يلبسون الحق بالباطل، ويعبدون آباءهم وأهواءهم، وتجعله المجبرة متبوعًا للاختيار عكس صريح الآية. واعلم أن مذهب أهل الحق إثبات القدر ومعناه: أن الله ﵎ قدر الأشياء في القدم، وعلم سبحانه أنها ستقع في أوقات معلومة عنده - ﷾ - وعلى صفات مخصوصة فهي تقع على حسب ما قدرها - ﷾ -. وأنكرت القدرية هذا وزعمت أنَّه - ﷾ - لم يقدرها ولم يتقدم علمه - ﷾ - بها وأنها مستأنفة العلم، أي: إنما سبحانه بعد وقوعها، وكذبوا على الله - ﷾ - وجل عن أقوالهم الباطلة علوا كبيرا. وسميت هذِه الفرقة قدرية لإنكارهم القدر. وصارت القدرية في الأزمان المتأخرة تعتقد إثبات القدر؛ ولكن يقولون: الخير من الله والشر من غيره، تعالى الله عن قولهم. وقد قال رسول الله - ﷺ -: \"القدرية مجوس هذِه الأمة\" فشبههم بهم لتقسيمهم الخير والشر في حكم الإرادة كما قسمت المجوس، فصرفت الخير إلى يزدان والشر إلى أهرمن. قال الخطابي: إنما جعلهم - ﷺ - مجوسا لمضاهاة مذهبهم مذهب المجوس في قولهم بالأصلين النور والظلمة يزعمون أن الخير من فعل النور، والشر من فعل الظلمة، وكذلك القدرية يضيفون الخير إلى الله تعالى والشر إلى غيره، والله - ﷾ - خالق الخير والشر جميعًا لا يكون شيء منهما إلا بمشيئته فهما مضافان إليه - ﷾ - خلقا وإيجادا وإلى الفاعلين لهما من عباده فعلا واكتسابا والله أعلم. وقال الخطابي: وقد يحسب كثير من الناس أن معنى القضاء والقدر إجبار الله - ﷾ - العبد وقهره على ما قدره وقضاه، وليس الأمر كما يتوهمونه وإنما معناه: الإخبار عن تقدم علم الله - ﷾ - بما يكون من اكتساب العبد وصدورها عن تقدير منه وخلق لها خيرها وشرها. قال: والقدر اسم لما صدر مقدرا عن فعل القادر، يقال قدرت الشيء وقدرته بالتخفيف والتثقيل بمعنى واحد، والقضاء في هذا معناه الخلق كقوله تعالى: ﴿فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ﴾ [فصلت: ١٢] أي خلقهن، قلت: وقد تظاهرت الأدلة القطعيات من الكتاب والسنة وإجماع الصحابة وأهل الحل والعقد من السلف والخلف =","vol":"22","page":46},{"text":"البر والبحر شيئًا ينحت به هذِه الجواهر فتلين ويسهل نحتها وثقبها فلا تصوت؟ فقال: نعم يا نبي الله، أعرف حجرًا أبيض (١) كاللبن يقال له السمامور (٢)، غير أني لا أعرف معدنه الذي هو فيه، وليس في الطير بشيء (٣) هو أحيل ولا أهدى من العقاب، فمُرْ بعقاب أن يجعل فراخه في صندوق حجر معه ليلة ثمَّ يسرح ذلك العقاب ويترك فراخه في الصندوق، فإنَّه سيأتي بذلك الحجر فيضرب به ظهر الصندوق حتى يثقبه ليصل إلى فراخه.\n_________\n= على إثبات قدر الله - ﷾ -. وقد أكثر العلماء من التصنيف فيه ومن أحسن المصنفات فيه وأكثرها فوائد كتاب الحافظ الفقيه أبي بكر البيهقي - ﵁ -، والله أعلم.\nوروى الطبراني في \"المعجم الكبير\" عن أبي الأسود الدؤلي قال: خاصمت القدرية فأحرجوني، فأتيت عمران بن الحصين الخزاعي صاحب رسول الله - ﷺ -، فقلت: يا أبا نجيد خاصمت القدرية فأحرجوني، فهل من حديث تحدثني لعل الله ينفعني به؟ قال: لعلي لو حدثتك حديثًا لبست عليه أذنيك كأنك لم تسمعه، فقلت: إنما جئت لذلك فقال: لو أن الله عذب أهل السماء وأهل الأرض عذبهم وهو غير ظالم، ولو أدخلهم في رحمته كانت رحمته أوسع لهم من ذنوبهم، فإذا هو كما قال الله -﷿- يعذب من يشاء ويغفر لمن يشاء، فمن عذب فهو الحق، ومن رحم فهو الحق، ولو كانت الجبال لأحدكم ذهبًا أو ورقا، فأنفقها في سبيل الله ثمَّ لم يؤمن بالقدر خيره وشره لم ينتفع بذلك، فأتيت عبد الله بن مسعود فسألته، فقال عبد الله لأبي بن كعب: يا أبا المنذر حدثه، فقال أبي: يا أبا عبد الرحمن حدثه، فحدث ابن مسعود بمثل حديث عمران بن حصين.\nانظر: \"شرح صحيح مسلم\" للنووي ١/ ١٥٤ - ١٥٥ بتصرف.\n(١) في (م): أبيضا.\n(٢) في (م): السامور.\n(٣) في (م): شيء.","vol":"22","page":47},{"text":"قال: فأمر سليمان -﵇- بعقاب مع فراخه فصُيّر في صندوق من حجر يومًا وليلة، ثمَّ سرح العقاب دون الفراخ، فمر العقاب وجاء بذلك الحجر بعد يوم وليلة فثقب به الصندوق حتى وصل إلى فراخه، فوجه سليمان مع العقاب نفرًا من الجن حتى أتوه به منه قدر ما علم أن فيه كفاية، واستعمل ذلك في أدوات الصناعين فسهل عليهم نحتها من غير تصويت، وهو الحجر الذي يستعمل في نقش الخواتيم وثقب الجواهر إلى اليوم، وهو حجر ثمين عزيز.\nقال: فبنى نبي الله سليمان -﵇- المسجد بالرخام الأبيض والأصفر والأخضر، وعمده بأساطين المها الصافي، وسقفه بألواح الجواهر الثمينة، وفصص سقوفه وحيطانه باللآلئ واليواقيت وسائر الجواهر، وبسط أرضه بألواح الفيروزج، فلم يكن في الأرض (١) يومئذ بيت أبهى ولا أنور (٢) من ذلك المسجد، كان يضيء في الظلمة كالقمر ليلة البدر، فلما فرغ منه جمع إليه أحبار بني إسرائيل فأعلمهم أنَّه بناه لله، وأن كل شيء فيه خالص لله تعالى، واتخذ ذلك اليوم الذي فرغ منه عيدًا.\nقالوا: ومن أعاجيب ما اتخذ سليمان -﵇- ببيت المقدس أنَّه بنى بيتًا، وطين حائطه بالخضرة وصقله، فكان إذا دخله الورع البار استبان\n_________\n(١) سقطت من (م).\n(٢) في (م): أنفذ.","vol":"22","page":48},{"text":"خياله في هذا (١) الحائط أبيض، وإذا دخله الفاجر استبان فيه خياله أسود، فارتدع عند ذلك كثير من الناس عن الفجور والخيانة.\nونصب في زاوية من زوايا المسجد عصا أبنوس، فكان من مسها من أولاد الأنبياء لم يضره مسها، ومن مسها من غيرهم احترقت يده (٢).\nوروى الأوزاعي (٣)، عن ربيعة بن زيد (٤)، عن عبد الله بن الديلمي (٥)، عن عبد الله بن عمرو بن العاص (٦) قال: قال رسول الله\n_________\n(١) في (م): ذلك.\n(٢) قال ابن حجر ﵀ في \"لسان الميزان\" ٥/ ٨٧ (٢٨٧) محمَّد بن أيوب بن سويد الرملي: قال ابن حبَّان: لا تحل الرواية عنه.\nقال أبو زرعة: رأيته قد أدخل في كتب أبيه أشياء موضوعة. قلت: من ذلك حديث لما بني داود المسجد فسقط فقيل له: إنه لا يصلح أن تتولى بناءه. قال: لم يا رب؟ قال: لما جرى على يديك من الدماء. قال: أو لم يكن في هواك؟ قال: بلى ولكنهم عبادي ارحمهم. . الحديث بطوله انتهى. فهذا الحديث إذًا موضوع.\nوانظر قصة بناء بيت المقدس في \"تاريخ دمشق\" لابن عساكر ٢٢/ ٢٩١ - ٢٩٣.\n(٣) عبد الرحمن بن عمرو بن أبي عمرو. ثقة جليل فقيه.\n(٤) وردت هكذا في المخطوط: ربيعة بن زيد، وهو خطأ، وفي (م): ربيعة بن يزيد وهو الصواب، وهو: ربيعة بن يزيد الإيادي، أبو شعيب الدمشقي القصير. روى عن: عامر الشعبي وعبد الله بن الديلمي وعبد الله بن عمرو بن العاص وعدة. روى عنه: محمَّد بن مهاجر ومعاوية بن صالح وغيرهم كثيرين. قال ابن حجر: ثقة عابد. \"الجرح والتعديل\" لأبي حاتم ٣/ ٤٧٤، \"تهذيب الكمال\" للمزي ٩/ ١٤٨، \"تقريب التهذيب\" لابن حجر (١٩١٩).\n(٥) عبد الله بن فيروز الديلمي، أبو بشر، ويقال: أبو بسر. أخو الضحاك بن فيروز، ثقة.\n(٦) الصحابي المشهور.","vol":"22","page":49},{"text":"- ﷺ -: \"لما فرغ سليمان من بناء (١) بيت المقدس سأل ربه ثلاثًا فأعطاه اثنين (٢)، وأنا أرجو أن يكون قد أعطاه الثالثة، سأله حكمًا يصادف حكمه، فأعطاه إياه، وسأله ملكًا لا ينبغي لأحد من بعده، فأعطاه إياه، وسأله أن لا يأتي هذا البيت أحد (٣) يصلي فيه ركعتين إلا خرج من ذنوبه (٤) كهيئته يوم ولدته أمه، وأنا أرجو أن يكون قد أعطاه ذلك\" (٥).\nقالوا: فلم يزل بيت المقدس على ما بناه سليمان حتى غزاه بختنصر (٦) فخرَّب المدينة وهدمها، ونقض المسجد وأخذ ما كان في سقوفه وحيطانه من الذهب والفضة والدر والياقوت وسائر\n_________\n(١) سقطت من (م).\n(٢) في (م): اثنتين.\n(٣) سقطت من (م).\n(٤) في (م): ذنبه.\n(٥) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه ابن ماجه كتاب إقامة الصلاة، باب ما جاء في الصلاة في مسجد بيت المقدس (١٤٠٨) وصححه الألباني. وابن عساكر في \"تاريخ دمشق\" ٢٢/ ٢٩٤.\n(٦) هو من الملوك الكفار الذين دانت لهم الأرض هو والنمرود (الضحاك) كما ذكر ابن حجر في \"فتح الباري\" ٦/ ٤٦٩، وذكر أنَّه لما قتل يحيى بن زكريا ﵉ ظل دمه يفور، فذبح بختنصر عليه سبعين ألفا، وأخباره مبسوطة عند الطبري في \"تاريخ الرسل والملوك\" للطبري ١/ ١٧٤، ٣١٥ - ٣٢٨، وكذلك قصة تخريبه لبيت المقدس.","vol":"22","page":50},{"text":"الجواهر فحمله معه (١) إلى دار مملكته من أرض العراق.\nقال سعيد بن المسيب: لما فرغ سليمان من بناء بيت المقدس تعلقت أبوابه فعالجها سليمان فلم تنفتح حتى قال في دعائه: بصلوات أبي داود (٢) إلَّا فتحت الأبواب، ففتحت، ففرغ له سليمان -﵇- عشرة آلاف من قرّاء بني إسرائيل؛ خمسة آلاف بالليل، وخمسة آلاف بالنهار، فلا تأتي ساعة من ليل ولا نهار إلا والله يُعبد فيها (٣).\n﴿وَتَمَاثِيلَ﴾ أي: صور (٤)، وكانوا يعملون له التماثيل من نحاس\n_________\n(١) سقطت من (م).\n(٢) هنا توسل سليمان بصلوات أبيه داود ﵉، لعل ذلك يكون سببا في قبول دعائه، والتوسل اتخاذ الوسيلة؛ والوسيلة (كل ما يوصل إلى المقصود) فهي من الوصل؛ لأنَّ الصاد والسين يتناوبان كما يقال: صراط، وسراط، وبصطة، وبسطة. والتوسل في دعاء الله تعالى أن يقرن الداعي بدعائه ما يكون سببًا في قبول دعائه، ولابد من دليل على كون هذا الشيء سببًا للقبول؛ ولا يعلم ذلك إلا من طريق الشرع؛ فمن جعل شيئًا من الأمور وسيلة له في قبول دعائه بدون دليل من الشرع فقد قال على الله ما لا يعلم؛ إذ كيف يدري أن ما جعله وسيلة مما يرضاه الله تعالى، ويكون سببًا في قبول دعائه؟ ! والدعاء من العبادة؛ والعبادة موقوفة على مجيء الشرع بها. وقد أنكر الله تعالى على من اتبع شرعًا بدون إذنه، وجعله من الشرك فقال تعالى: ﴿أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ﴾ [الشورى: ٢١]. ولمزيد من التفصيل انظر: \"مجموع فتاوى ورسائل الشيخ ابن عثيمين\" ٢/ ٢٠١ - ٢٠٦.\n(٣) انظر: \"تاريخ دمشق\" لابن عساكر ١٧/ ٩٣.\n(٤) التمثال على قسمين: حيوان وموات.\nمسألة: فإن قيل: كيف شاء عمل الصور والتماثيل المنهي عنها؟، قلنا: لم يرد أنَّه =","vol":"22","page":51},{"text":"وصفر وشبه وزجاج ورخام في المساجد تماثيل الملائكة والنبيين\n_________\n= كان منهيا عنها في شرعه، والذي أوجب النهي عنه في شرعنا -والله أعلم - ما كانت العرب عليه من عبادة الأوثان والأصنام، فكانوا يصورون ويعبدون، فقطع الله الذريعة وحمى الباب.\nمسألة: فإن قيل: فقد قال النبي - ﷺ - حين ذم الصور وعملها في \"الصحيح\": \"من صور صورة عذبه الله حتى ينفخ فيها الروح، وليس بنافخ\" وفي رواية: \"الذين يشبهون بخلق الله\"؛ فعلل بغير ما زعمتم. قلنا: نهى عن الصورة، وذكر علة التشبيه بخلق الله، وفيها زيادة علة من دون الله، فنبه على أن نفس عملها معصية، فما ظنك بعبادتها، وقد ورد في كتب التفسير شأن يغوث ويعوق ونسرا، وأنهم كانوا أناسا، ثمَّ صوروا بعد موتهم وعبدوا.\nمسألة: فعلى هذا التأويل إن قلنا: إن شريعة من قبلنا لا تلزمنا فليس ينقل عن ذلك حكم. وإن قلنا: إن شرع من قبلنا شرع لنا فيكون نهي النبي - ﷺ - عن الصور نسخا. وإن قلنا: إن الذي كان يصنع له الصور المباحة من غير الحيوان وصورته فشرعنا وشرعه واحد.\nوإن قلنا: إن الذي حرم عليه ما كان شخصا لا ما كان رقما في ثوب، فقد وردت الأحاديث في ذلك، فقد روي عن ابن مسعود، وابن عباس أن أصحاب الصور يعذبون، أو هم أشد الناس عذابا، وهذا عام في كل صورة، وروي عن أبي طلحة عن النبي - ﷺ -: \"لا تدخل الملائكة بيتا فيه كلب ولا صورة\" زاد زيد بن خالد الجهني: \"إلا ما كان رقما في ثوب\"، وفي رواية عن أبي طلحة نحوه، فقلت لعائشة: هل سمعت هذا؟ فقالت: لا؛ وسأحدثكم؛ خرج النبي - ﷺ - في غزاة فأخذت نمطا فنشرته على الباب، فلما قدم ورأى النمط عرفت الكراهة في وجهه، فجذبه حتى هتكه، وقال: \"إن الله لم يأمرنا أن نكسو الحجارة والطين\". قالت: فقطعت منه وسادتين وحشوتهما ليفا فلم يعب ذلك علي. وقالت عائشة: كان لنا ستر فيه تمثال طائر، وكان الداخل إذا دخل استقبله، فقال رسول الله - ﷺ -: \"حولي هذا فإني كلما رأيته ذكرت الدنيا\" وروي عن عائشة قالت: دخل على رسول الله - ﷺ - وأنا متسترة بقرام فيه صورة فتلون وجهه ثمَّ تناول الستر فهتكه، ثمَّ =","vol":"22","page":52},{"text":"والصالحين؛ لكي إذا رآهم الناس (١) مُصَوَّرِين عبدوا عبادتهم.\n_________\n= قال: \"إن من أشد الناس عذابا يوم القيامة الذين يشبهون خلق الله\". قالت عائشة: فقطعته، فجعلت منه وسادتين. وقالت عائشة: كان لنا ثوب ممدود على سهوة فيها تصاوير، فكان النبي - ﷺ - يصلي إليه، ثمَّ قال: أخريه عني، فجعلت منه وسادتين؛ فكان النبي - ﷺ - يرتفق بهما، وفي رواية في حديث النمرقة قالت: اشتريتها لك لتقعد عليها وتتوسدها؛ فقال: \"إن أصحاب هذِه الصور يعذبون يوم القيامة، وإن الملائكة لا يدخلون بيتا فيه صورة\".\nقال القاضي: فتبين بهذِه الأحاديث أن الصور ممنوعة على العموم، ثمَّ جاء: \"إلا ما كان رقما في ثوب\"، فخص من جملة الصور، ثمَّ بقول النبي - ﷺ - لعائشة في الثوب المصور: \"أخريه عني، فإني كلما رأيته ذكرت الدنيا\" فثبتت الكراهة فيه. ثمَّ منع النبي - ﷺ - عائشة من استخدام الثوب المصور، ثمَّ بقطعها لها وسادتين حتى تغيرت الصورة وخرجت عن هيئتها بأن جواز ذلك إذا لم تكن الصورة فيه متصلة الهيئة، ولو كانت متصلة الهيئة لم يجز لقولها في النمرقة المصورة: اشتريتها لك لتقعد عليها وتتوسدها، فمنع منه وتوعد عليه، وتبين بحديث الصلاة إلى الصورة أن ذلك كان جائزا في الرقم في الثوب، ثمَّ نسخه المنع، فهكذا استقر فيه الأمر. والله أعلم.\nوقد استثني من هذا الباب لشعب البنات؛ لما ثبت عن عائشة - ﵂ - أن النبي تزوجها وهي بنت سبع سنين، وزفت إليه وهي بنت تسع ولعبها معها، ومات عنها وهي بنت ثمان عشرة سنة. وعنها أيضًا قالت: كنت ألعب بالبنات عند النبي - ﷺ - وكان لي صواحب يلعبن معي، فكان رسول الله - ﷺ - إذا دخل ينقمعن منه فيسربهن إلى فيلعبن معي. خرجهما مسلم. قال العلماء: وذلك للضرورة إلى ذلك وحاجة البنات حتى يتدربن علي تربية أولادهن. ثمَّ إنه لا بقاء لذلك، وكذلك ما يصنع من الحلاوة أو من العجين لا بقاء له، فرخص في ذاك، والله أعلم. انظر: \"أحكام القرآن\" لابن العربي ١١/ ١٦٠٠ - ١٦٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٧٣.\n(١) سقطت من (م).","vol":"22","page":53},{"text":"﴿وَجِفَانٍ﴾ قصاع، واحدها (١) جفنة ﴿كَالْجَوَابِ﴾ كالحياض (٢) التي يُجبى فيها الماء، أي: يجمع (٣)، واحدتها جابية. قال الأعشى ميمون بن قيس:\nتروح على آل المحلق جفنة ... كجابية الشيخ العراقي تفهق (٤)\n[٢٣١٨] أخبرنا أبو بكر الحمشاذي (٥)، قال: حدثنا أبو بكر\n_________\n(١) في (م): واحدتها.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٧١، عن ابن عباس، والحسن، ومجاهد.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ٧١، عن قتادة.\n(٤) البيت للأعشى بن قيس بن ثعلبة في \"ديوانه\" (ص ٢٢٥) طبعة القاهرة، بلفظ:\nنفى الدم عن آل المحلق جفنة ... كجابية الشيخ العراقي تفهق\nوهي رواية مشهورة كالرواية التي أوردها المصنف، يصف المحلق بالكرم، وأن جفنته تروح على نادية مفعمة لحما وشحما، وهي من الجفان الكبار مثل جابية الماء التي يجمع فيها الشيخ العراقي الماء أيام يفيض النهر لينفق منه في أيام قلة الماء، فهي جابية كبيرة.\nوأما من رواه (كجابية السيح) بالسين والحاء المهملتين فهو ما يفيض من الماء ويسيح عن الزيادة بالنهر.\nانظر: \"قصص الأنبياء\" لابن كثير (ص ٤٤٥).\nوالفهق: الامتلاء، وخص العراقي لجهله بالمياه لأنه حضري، فإذا وجدها ملأ جابيته وأعدها ولم يدر متى يجد الماء، أما البدوي فهو عالم بالمياه ولا يبالي ألا يعدها. والجابية: الحوض الضخم. وللمزيد انظر: \"لسان العرب\" لابن منظور ١٨/ ١٤٠ - ١٤١ (جبي).\n(٥) عبد الرحمن بن عبد الله بن علي بن محمَّد بن سحنويه أبو بكر بن أبي محمَّد بن حمشاذ، لم يذكر بجرح أو تعديل.","vol":"22","page":54},{"text":"القطيعي (١)، قال: حدثنا إبراهيم بن عبد الله بن مسلم (٢)، قال: حدثنا مسلم بن إبراهيم (٣)، قال: حدثنا سهل السراج (٤)، قال: سمعت الحسن (٥) يقول: وجفان كالجواب مثل حياض الإبل (٦).\nويقال: إنه كان يجمع على جفنة واحدة ألف رجل يأكلون بين يديه.\n﴿وَقُدُورٍ رَاسِيَاتٍ﴾ ثابتات لا يحولن ولا يحركن من أماكنهن لعظمهن، ولا ينزلن ولا يعطلن، وكانت باليمن، ومنه قيل للجبال رواسي.\n_________\n(١) أحمد بن جعفر بن حمدان، ثقة.\n(٢) إبراهيم بن عبد الله بن مسلم بن ماعز بن المهاجر، شيخ إمام حافظ وثقه الدارقطني وغيره.\n(٣) مسلم بن إبراهيم الأزدي الفراهيدي مولاهم، أبو عمرو البصري، ثقة مأمون.\n(٤) سهل بن أبي الصلت العيشي البصري السراج، روى عن: أيوب السختياني والحسن البصري ومحمد بن سيرين وغيرهم.\nوروى عنه: أبو داود الطيالسي وعبد الرحمن بن مهدي ومسلم بن إبراهيم وعدة. قال ابن حجر: صدوق له أفراد، كان القطان لا يرضاه.\n\"الجرح والتعديل\" لأبي حاتم ٤/ ٢٠٠، \"تهذيب الكمال\" للمزي ١٢/ ١٩٥، \"تقريب التهذيب\" لابن حجر (٢٦٦٣).\n(٥) الحسن بن أبي الحسن يسار البصري. ثقة فقيه كان يرسل كثيرًا ويدلس.\n(٦) [٢٣١٨] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ٧١، عن الحسن.","vol":"22","page":55},{"text":"﴿اعْمَلُوا آلَ دَاوُودَ﴾ أي: وقلنا: اعملوا آل داود ﴿شُكْرًا﴾ (١) مجازه اعملوا بطاعة الله يا آل داود شكرًا على نعمه، و﴿شُكْرًا﴾ في محل المصدر. ﴿وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ﴾ (٢) أرسل حمزة الياء، وفتحها\n_________\n(١) قلت: شكر العبد لربه: هو أن يستعين بنعمه على طاعته، وشكر الرب لعبده: هو أن يثيبه الثواب الجزيل على عمله القليل. ومادة (شكر) لا تتعدى غالبًا إلا باللام، وتعديتها بنفسها دون اللام قليلة، ومنه قول أبي نخيلة:\nشكرتك إن الشكر حبل من التقى ... وما كل من أوليته نعمة يقضى (٢)\n(٢) وروي أن داود -﵇- قال: يا رب كيف أطيق شكرك على نعمك. وإلهامي وقدرتي على شكرك نعمة لك؟ فقال: يا داود الآن عرفتني. وحقيقة الشكر الاعتراف بالنعمة للمنعم واستعمالها في طاعته، والكفران استعمالها في المعصية. وقليل من يفعل ذلك؛ لأنَّ الخير أقل من الشر، والطاعة أقل من المعصية، بحسب سابق التقدير. وقال مجاهد: لما قال الله تعالى ﴿اعْمَلُوا آلَ دَاوُودَ شُكْرًا﴾ قال داود لسليمان: إن الله -﷿- قد ذكر الشكر فاكفني صلاة النهار أكفك صلاة الليل، قال: لا أقدر، قال: فاكفني. قال الفاريابي: أراه قال إلى صلاة الظهر. قال: نعم، فكفاه. وقال الزهري: ﴿اعْمَلُوا آلَ دَاوُودَ شُكْرًا﴾ أي: قولوا الحمد لله. و﴿شُكْرًا﴾ نصب على جهة المفعول؛ أي: اعملوا عملا هو الشكر. وكأن الصلاة والصيام والعبادات كلها هي في نفسها الشكر إذ سدت مسده، ويبين هذا قوله تعالى: ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ﴾ [ص: ٢٤] وهو المراد بقوله ﴿وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ﴾. وقد قال سفيان بن عيينة في تأويل قوله تعالى ﴿أَنِ اشْكُرْ لِي﴾ [لقمان: ١٤] أن المراد بالشكر الصلوات الخمس. وفي \"صحيح مسلم\" عن عائشة - ﵂ - أن رسول الله - ﷺ - كان يقوم من الليل حتى تفطر قدماه؛ فقالت له عائشة: أتصنع هذا وقد غفر الله لك ما تقدم من ذنبك وما تأخر؟ فقال: \"أفلا أكون عبدا شكورا\". فظاهر القرآن والسنة أن الشكر بعمل الأبدان دون الاقتصار على عمل اللسان؛ فالشكر بالأفعال عمل الأركان، والشكر بالأقوال عمل اللسان. والله أعلم. وقوله تعالى: ﴿وَقَلِيلٌ مِنْ =","vol":"22","page":56},{"text":"الباقون. قال القرظي: الشكر تقوى الله والعمل بطاعته (١).\n[٢٣١٩] وحدثونا عن محمَّد بن يعقوب (٢) قال: حدثنا الخضر بن أبان (٣) قال: حدثنا سيّار (٤) قال: حدثنا جعفر بن سليمان (٥) قال: سمعت ثابتًا (٦) يقول: كان داود النبي - ﷺ - قد جزأ ساعات الليل\n_________\n= عِبَادِيَ الشَّكُورُ﴾ يحتمل أن يكون، مخاطبة لآل داود، ويحتمل أن يكون مخاطبة لمحمد - ﷺ -. قال ابن عطية: وعلى كل وجه ففيه تنبيه وتحريض.\nوسمع عمر بن الخطاب - رضي الله تعالى عنه - رجلًا يقول: اللهم اجعلني من القليل؛ فقال عمر: ما هذا الدعاء؟ فقال الرجل: أردت قوله تعالى ﴿وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ﴾. فقال عمر: كل الناس أعلم منك يا عمر! وروي أن سليمان -﵇- كان يأكل الشعير. وروي أنَّه ما شبع قط، فقيل له في ذلك فقال: أخاف إن شبعت أن أنسى الجياع. وهذا من الشكر ومن القليل، فتأمله، والله أعلم.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٧٦ - ٢٧٧.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٧٢، عن محمَّد بن كعب.\n(٢) محمَّد بن يعقوب بن عبد الوهاب بن يحيى بن عباد بن عبد الله بن الزبير بن العوام القرشي الأسدي الزبير، روى عن: سفيان بن عيينة وابن الماجشون والخضر بن أبان وعدة، وروى عنه: النسائي وأبو حاتم الرازي وغيرهم كثيرين. قال ابن حجر: صدوق.\n\"الجرح والتعديل\" لأبي حاتم ٨/ ١٢١، \"تهذيب الكمال\" للمزي ٢٧/ ٤٣، \"تقريب التهذيب\" لابن حجر (٦٤١١).\n(٣) الخضر بن أبان الهاشمي، ضعيف.\n(٤) سيار بن حاتم العنزي، أبو سلمة البصري. صدوق له أوهام.\n(٥) جعفر بن سليمان الضبعي، أبو سليمان البصري مولى بني الحريش صدوق زاهد لكنه كان يتشيع.\n(٦) ثابت بن أسلم البناني. ثقة عابد.","vol":"22","page":57},{"text":"والنهار على أهله، فلم يكن يأتي ساعة من ساعات الليل والنهار إلا وإنسان من آل داود قائم يصلي فعمَّهم الله تعالى في هذِه الآية ﴿اعْمَلُوا آلَ دَاوُودَ شُكْرًا﴾ (١) الآية.\n\n<span data-type=\"title\" id=toc-4016>١٤ </span>- ﴿فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ﴾ الآية ..\nقال المفسرون: كان سليمان -﵇- يتحرد (٢) في بيت المقدس السنة\n_________\n(١) [٢٣١٩] الحكم على الإسناد:\nفيه الخضر بن أبان ضعيف وشيخ المصنف مجهول.\nقال الحافظ بن حجر: الأنبياء أشد الناس اجتهادًا في العبادة لما أعطاهم الله تعالى من المعرفة، فهم دائبون في شكره، معترفون له بالتقصير، وأن الاستغفار من التقصير في أداء الحق الذي يجب لله تعالى. وفي الصحيحين عن رسول الله - ﷺ - أنه قال: \"إن أحب الصلاة إلى الله تعالى صلاة داود، كان ينام نصف الليل، ويقوم ثلثه، وينام سدسه، وأحب الصيام إلى الله تعالى صيام داود، كان يصوم يومًا ويفطر يومًا، لا يفر إذا لاقى\". رواه البخاري كتاب التهجد، باب من نام عند السحر (١١٣١)، ومسلم في الصيام باب النهي عن صوم الدهر (١١٥٩). وانظر: \"فتح الباري\" لابن حجر ١١/ ١٠١ - ١٠٢، \"تاريخ دمشق\" لابن عساكر ١٧/ ٩٣.\n(٢) تحرد: إذا تنحى عن الناس واعتزلهم، كما في حديث صعصعة (فرفع لي بيت حريد) أي: منتبذ متنح عن الناس، من قولهم: تحرد الجمل إذا تنحى عن الإبل فلم يبرك فهو حريد فريد، وحرد الرجل حرودا: إذا تحول عن قومه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٦٢ (حرد).\nقال في \"اللسان\": رجل حردان: متنح ومعتزل، وحي حريد: منفرد ومعتزل من جماعة القبيلة. وحرد يحرد حرودا: إذا تنحى عن القوم ونزل منفردا لم يخالطهم. قال أبو ذؤيب: كأنه كوكب في الجو منحرد. ورواه أبو عمر بالجيم، وفسره منفرد. =","vol":"22","page":58},{"text":"والسنتين والشهر والشهرين وأقل من ذلك وأكثر، يدخل فيه طعامه (وشرابه فأدخله في المدة التي مات) (١) فيها، وكان بدو ذلك أنَّه لم يكن يوم يصبح فيه إلا ينبت (٢) في بيت المقدس شجرة فيسألها ما اسمك؟، فتقول الشجرة: اسمي كذا، فيقول لها: لأي شيء أنت؟، فتقول: لكذا وكذا، فيأمر بها فتقطع، فإن كانت نبتت لغرس غرسها، وإن كانت لدواء كتب، فبينما هو يصلي ذات يوم إذ رأى شجرة بين يديه فقال لها: ما اسمك؟ قالت: الخرُّوبة. قال: ولأي شيء نبت؟، قالت: لخراب هذا المسجد. فقال سليمان: ما كان الله ليخرِّبه وأنا حي، أنت الذي على وجهك هلاكي وخراب بيت المقدس. فنزعها وغرسها في حائط له، ثمَّ قال: اللهم عَمِّ على الجن موتي حتى يعلم الإنسان أن الجن لا يعلمون الغيب.\n_________\n= انظر: \"لسان العرب\" لابن منظور ٢/ ٨٢٥ (حرد).\nقال في المختار: تجرد للأمر أي: جدَّ فيه، والمقصود هنا الجدّ والاجتهاد في العبادة، كما كان النبي - ﷺ - إذا أقبل العشر الأواخر من رمضان شد مئزره، وأيقظ أهله، وأحيا ليله.\nانظر: \"مختار الصحاح\" للرازي (ص ٤٢) (جرد).\nوفي رواية: كان سليمان -﵇- يتحنث، والتَّحَنُّث فسره العلماء بالتعبد، وهو تفسير صحيح، وأصل الحِنْث الإثم فَمَعْنَى يتحنث يتجنب الحنث، فكأنه بعبادته يمنع نفسه من الحنث، ومثل يتحنث يتحرج ويتأثم، أي: يتجنب الحرج والإثم، قال ابن عباس وغيره: كان سليمان -﵇- يحتجب في بيت المقدس.\n(١) سقط من (م).\n(٢) في (م): نبتت.","vol":"22","page":59},{"text":"وكانت الجن تخبر الإنسان أنهم يعلمون من الغيب أشياء، وأنهم يعلمون ما في غد، ثمَّ دخل المحراب فقام يصلي متكئًا على عصاه (١) فمات.\nفقال ابن زيد: قال سليمان لملك الموت ﵉: إذا أُمرت بي فأعلمني. قال: فأتاه فقال: يا سليمان قد أُمرت بك، وقد بقيت لك سويعة. فدعا الشياطين فبنوا عليه صرحًا من قوارير ليس له باب، فقام يصلي واتكأ على عصاه فدخل عليه ملك الموت فقبض روحه وهو متكئ على عصاه (٢).\nوفي رواية أخرى: أن سليمان -﵇- قال ذات يوم لأصحابه: قد آتاني الله من الملك ما ترون، وما مر عليَّ يوم في ملكي بحيث صفا لي من الكدر، وقد أحببت أن يكون لي يوم واحد يصفى إلى الليل ولا أغتم فيه، وليكن ذلك اليوم غدًا. فلما كان من الغد دخل قصرًا له، وأمر بإغلاق أبوابه، ومنع الناس من الدخول عليه ورفع الأخبار إليه؛ لئلا يسمع ذلك اليوم شيئًا يسوؤه، ثمَّ أخذ عصاه بيده وصعد فوق قصره واتكأ على عصاه ينظر في ممالكه، إذ نظر إلى شاب حسن الوجه عليه ثياب بيض (قد خرج من جانب قصره) (٣) فقال:\n_________\n(١) في (م): عباه.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٧٥ - ٧٦، عن ابن زيد، \"قصص الأنبياء\" لابن كثير (ص ٤٤٩)، \"تاريخ دمشق\" لابن عساكر ٢٢/ ٢٩٧. وما بين القوسين سقط من (م).\n(٣) في (م): قد خرج عليه من جانب من جوانب قصره.","vol":"22","page":60},{"text":"السلام عليك يا سليمان.\nفقال سليمان. وعليك السلام، كيف دخلت هذا القصر وقد منعت من دخوله؟ أما منعك البواب والحجاب؟ ! أما هبتني حيث دخلت قصري بغير إذني؟\nفقال: أنا الذي لا يحجبني حاجب، ولا يدفعني بواب، ولا أهاب الملوك، ولا أقبل الرشى، وما كنت لأدخل هذا القصر بغير إذن، قال سليمان: فمن أذن لك في دخوله؟ قال: ربه.\nفارتعد سليمان وعلم أنَّه ملك الموت، فقال له: أنت ملك الموت؟ قال: نعم. قال: فبم (١) جئت؟\nقال: جئت لأقبض روحك. قال: يا ملك الموت هذا يوم أردت أن يصفو لي، ولا أسمع فيه ما يغمني. فقال: يا سليمان إنك أردت يومًا يصفو لك فيه عيشك حتى لا تغتم فيه، وذلك اليوم لم يُخلق في أيام الدنيا، فارض بقضاء ربك فإنَّه لا مرد له.\nقال: فامض لما أمرت به، فقبض ملك الموت روحه وهو متكئ على عصاه.\nقالوا: وكانت الشياطين تجتمع (٢) حول محرابه ومصلاه أينما كان، وكان للمحراب كوى من (٣) بين يديه وخلفه، فكان الشيطان\n_________\n(١) في (م): فيم.\n(٢) في (م): تسمع.\n(٣) سقطت من (م).","vol":"22","page":61},{"text":"الذي يريد أن يخلع (١) يقول: ألست جليدا (٢) لئن (٣) دخلت فخرجت من ذلك الجانب، فيدخل حتى يخرج من الجانب الآخر، فدخل شيطان من أولئك فمر، ولم يكن شيطان ينظر إلى سليمان في المحراب إلا احترق، فمرّ ولم يسمع صوت سليمان، ثمَّ رجع فلم يسمع، فوقع في البيت فلم يحترق، ونظر إلى سليمان قد سقط ميتًا، فخرج فأخبر الناس أن سليمان مات (٤) ففتحوا عنه فأخرجوه، ووجدوا منسأته -وهي العصا بلسان الحبشة- قد أكلتها الأرضة، ولم يعلموا مذ كم مات، فوضعوا الأرضة على العصا فأكلت منها يومًا وليلة، ثمَّ حسبوا على ذلك النحو فوجدوه قد مات من سنة (٥).\n_________\n(١) خلع: أي خرَج من طاعة سُلْطانه، وعدا عليه بالشر وهو من خَلَعْتُ الثَّوب: إذا ألقيته عنك. ويسمى الإمام والأمير إذا عزل خليعا، كأنه قد لبس الخلافة والإمارة ثمَّ خلعها وتركها وخرج منها. وتخلع الرجل: أعطى نفسه هواها، وهو تفعل، من الخلع. والخليع: الشاطر الخبيث الذي خلعته عشيرته وتبرؤوا منه. وجبن خالع: أي شديد كأنه يخلع فؤاده من شدة خوفه، وهو مجاز في الخلع. والمراد به ما يعرض من نوازع الأفكار وضعف القلب عند الخوف. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٦٤ (خلع).\n(٢) الجلد: القوة والصبر. وجليدا: أي: قويا في نفسه وجسمه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٨٤ - ٢٨٦ (جلد). \"مختار الصحاح\" للرازي (ص ٤) (جلد).\n(٣) في (م): إن.\n(٤) في (م): قد مات.\n(٥) من (م).","vol":"22","page":62},{"text":"وكانت الجن يعملون بين يديه وينظرون إليه، ويحسبون أنَّه حي، ولا ينكرون احتباسه عن الخروج إلى الناس لطول صلاته قبل ذلك -وهي قراءة ابن مسعود- فمكثوا يدانون له من بعد موته حولًا كاملًا، فأيقن الناس أن الجن كانوا يكذبونهم، وأنهم لو علموا الغيب لعلموا بموت سليمان، ولم يلبثوا في العذاب سنة يعملون له.\nثمَّ إن الشياطين قالوا للأرضة: لو كنت تأكلين الطعام أتيناك بأطيب الطعام، ولو كنت تشربين الشراب سقيناك أطيب الشراب، ولكنا سننقل إليك الماء والطين، قال: فهم ينقلون إليها ذلك حيث كانت، قال: ألم تر إلى الطين الذي يكون في جوف الخشب فهو ما يأتيها به الشياطين شكرًا لها (١)، فذلك قوله تعالى ﴿فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ﴾ وهي الأرضة، ويقال لها القارح أيضًا، وهي دويبة تأكل العيدان.\n_________\n= وانظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٥٠١، \"تاريخ دمشق\" لابن عساكر ٢٢/ ٢٩٥، \"البداية والنهاية\" لابن كثير ٢/ ٣٧.\n(١) رواه الطبري في \"تاريخ الرسل والملوك\" ١/ ٥٠١ - ٥٠٢، ورواه في \"جامع البيان\" ٢٢/ ٧٥ عن ابن مسعود، وأناس من الصحابة، وابن عساكر في \"تاريخ دمشق\" ٢٢/ ٢٩٧.\nقال ابن كثير: وهذا الأثر -والله أعلم - إنما هو مما تلقي من علماء أهل الكتاب، وهي وقف لا يصدق منها إلا ما وافق الحق، ولا يكذب منها إلا ما خالف الحق، والباقي لا يصدق ولا يكذب. \"تفسير القرآن العظيم\" ١١/ ٢٦٩.\nوقال أيضًا: لفظ الطبري، وعطاء الخراساني في حديثه نكارة. \"قصص الأنبياء\" لابن كثير (ص ٤٤٩).","vol":"22","page":63},{"text":"﴿تَأْكُلُ مِنْسَأَتَهُ﴾ أي: عصاه.\nوأصلها من نسأت الغنم، أي: زجرتها وسقتها، قال طرفة:\nوعيس كألواح الأران نسأتها ... على لاحب كأنه ظهر برجد (١)\nأي: سقتها. همزها أكثر القراء، وترك همزها أبو عمرو وأهل المدينة، وهما لغتان، قال الشاعر في الهمز:\nضربنا بمنسأة وجهه ... فصار بذلك مهينا ذليلا\nوقال الآخرون (٢) في ترك الهمز:\nإذا دببت على المنساة من كبر ... تباعد عنك اللهو والغزل (٣)\n_________\n(١) الإران: تابوت الموتى. واللاحب: الطريق الواضح. والبرجد: كساء مخطط. وانظر: \"لسان العرب\" لابن منظور ١/ ١٦٧ - ١٦٩.\n(٢) في (م): الآخر.\n(٣) البيت من شواهد أبي عبيد في \"مجاز القرآن\" ٢/ ١٤٥. والرواية فيه: (حبيت) بدلا من (دببت)، و(هرم) بدلا من (كبر) وفي هامشه بخط الناسخ: رواية (دببت) قال أبو عبيد: تأكل منسأته وهي العصا، وأصلها من نسأت بها الغنم، وهو من المهموز الذي تركت العرب الهمزة من أسمائها، ويهمزون الفعل منها، كما تركوا همزة النبي، والبرية، وبعضهم يهمزها فيقول: منسأة، والبيت في \"اللسان\": نسأ، قال: والمنسأة العصا، يهمز ولا يهمز، قال الفراء: المنسأة هي العصا العظيمة التي تكون مع الراعي، أخذت من: نسأت البعير إذا زجرته ليزداد سيره، كما يقال: نسأت اللبن: إذا صببت عليه الماء. انظر: \"لسان العرب\" لابن منظور ١/ ١٦١ - ١٦٤ (نسأ). =","vol":"22","page":64},{"text":"﴿فَلَمَّا خَرَّ﴾ يعني: سقط على الأرض ﴿تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ﴾ (١) و(أن) في محل الرفع، لأنَّ معنى الكلام: فلما خرَّ تبين وانكشف أن لو كان الجن، أي: ظهر أمرهم. وهي (٢) في قراءة ابن مسعود وابن عباس: (تبينت الإنس والجن أن لو (كان الجن) (٣) يعلمون الغيب ما لبثوا في العذاب\n_________\n= قال أبو جعفر: وهما قراءتان، قد قرأ بكل واحدة منهما علماء من القراء بمعنى واحد، فبأيتهما قرأ القارئ فمصيب، وإن كنت أختار الهمز فيها لأنه أصيل. انظر: \"جامع البيان\" للطبري ٢٢/ ٧٤.\n(١) كان من أمر الجن مع سليمان -﵇- حين موته شيء عجيب، فقد كانت الجن تزعم أنهم يعلمون الغيب، والظاهر أن الشياطين منهم هم الذين اعتقدوا ذلك، فإن المؤمنين منهم قالوا فيما حكاه الله تعالى عنهم: ﴿وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا﴾ [الجن: ١٠] ففيه اعتراف مؤمنيهم بأن الغيب لا يعلمه إلا الله تعالى، وهذا نص على أن الجن لا تعلم الغيب، أما اعترافهم جميعًا بما فيهم المردة من الشياطين -فهذا يظهر حين موت سليمان -﵇-، كما حكى القرآن في هذِه الآية، فكانت الجن تعمل -وكذلك غيرهم- اعتقادًا منهم أنَّه -﵇- حي وقائم على تسخيرهم، فكان ذلك خير دليل عملي أمام أعينهم بأنهم لا يعلمون الغيب، وأنه بيد الله تعالى وحده كما قال: ﴿قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ﴾ [النمل: ٦٥] لكن يُطلع الله تعالى بعض غيبه على بعض رسله كما قال: ﴿عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (٢٦) إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا﴾ [الجن: ٢٦ - ٢٧].\nانظر: \"أضواء البيان\" للشنقيطي ٨/ ٥٤٣، \"عبودية الكائنات\" للتوني (ص ٣٦٧).\n\"البداية والنهاية\" لابن كثير ٣/ ١٨ - ٢٠.\n(٢) من (م).\n(٣) في (م): كانوا.","vol":"22","page":65},{"text":"المهين).\nوقيل: (أن) في موضع نصب، أي: علمت وأيقنت الجن أن لو كانوا يعلمون. قال أهل التاريخ: كان عمر سليمان ثلاثًا (١) وخمسين سنة (٢)، ومدة ملكه منها أربعون سنة، وملك (٣) يوم ملك وهو ابن ثلاثة عشر سنة (٤)، وابتدأ في بناء بيت المقدس لأربع سنين مضين من ملكه والله أعلم.\n\n<span data-type=\"title\" id=toc-4017>١٥ </span>- قوله تعالى: ﴿لَقَدْ كَانَ لِسَبَإٍ﴾\nروى أبو سبرة النخعي، عن فروة بن مسيك الغطيفي قال: قال رجل: يا رسول الله أخبرني عن سبأ ما كان، رجلًا كان أو امرأة، أو أرضًا أو جبلًا أو واديًا؟، فقال ﵇: \"ليست بأرض ولا بامرأة (٥)، ولكنه كان رجلًا من العرب، وله عشرة من الولد، فتيامن منهم ستة، وتشاءم أربعة (٦)، فأما الذين تيامنوا فكندة،\n_________\n(١) في (م): ثلاث.\n(٢) رواه ابن عساكر، عن محمد بن إسحاق، عن الزهري وغيره. وكذا ابن كثير. وفي \"الكامل\" لابن الأثير: ثلاث وخمسين سنة. وفي الطبري: نيفا وخمسين سنة. انظر: \"تاريخ دمشق\" لابن عساكر ٢٢/ ٢٩٩. \"البداية والنهاية\" لابن كثير ٢/ ٣٢.\n(٣) في (م): وكذلك.\n(٤) رواه ابن عساكر، عن عكرمة، عن ابن عباس، انظر: \"تاريخ دمشق\" لابن عساكر ٢٢/ ٢٩٩.\n(٥) في (م): امرأة.\n(٦) أي: بعد ما أرسل الله تعالى عليهم سيل العرم، فمنهم من أقام ببلادهم، ومنهم من نزح إلى غيرها. و(تيامن منهم ستة) أي: أخذوا ناحية اليمن وسكنوا بها =","vol":"22","page":66},{"text":"والأشعريون، والأزد، ومذحج، وأنمار، وحمير. فقال رجل: وما أنمار؟، قال: الذين منهم خثعم وبجيلة، وأما الذين تشاءموا فعاملة، وجذام، ولخم، وغسان (١) \" (٢).\n_________\n= (وتشاءم منهم أربعة) أي: قصدوا جهة الشَّام. انظر: \"عون المعبود\" لصديق حسن خان ١١/ ١٣. \"فتح الباري\" لابن حجر ٨/ ٥٣٥.\n(١) لخم بفتح اللام وسكون الخاء المعجمة، وجذام بضم الجيم وبالذال المعجمة بوزن غراب، وغسان بالغين المعجمة وتشديد السين المهملة بوزن شداد، وعاملة بكسر الميم.\nقال الفيروزآبادي في \"القاموس المحيط\": بنو عاملة بن سبأ حي ظاهرا، وأما الذين تيامنوا فالأزد بفتح الهمزة وسكون الزاي وبالدال المهملة، والأشعرون قال في القاموس: الأشعر أبو قبيلة ظاهرا منهم أبو موسى الأَشْعريّ، ويقولون: جاءتك الأشعرون بحذف ياء النسب، وحمير بكسر الحاء وسكون الميم بوزن درهم، وكندة بكسر الكاف وسكون النُّون، ومذحج بفتح الميم وسكون الذال المعجمة وكسر الحاء المهملة وبجيم، وأنمار بفتح الهمزة وسكون النُّون، الذين منهم خثعم بوزن جعفر، وبجيلة بفتح الموحدة وكسر الجيم كسفينة. انظر: \"تحفة الأحوذي\" للمباركفوري ٩/ ٨٩.\n(٢) رواه الطبري عن فروة بن مسيك بروايات مختلفة. وهو ضعيف، ورواه أَحْمد في \"المسند\" ١/ ٣١٦ وفيه ابن لهيعة لا يحتج به.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٢٧٠: ورواه عن الحسن بن موسى عن ابن لهيعة به. وهذا إسناد حسن، ولم يخرجوه، وقد رواه الحافظ أبو عمر بن عبد البر في كتاب \"القصد والأمم بمعرفة أصول أنساب العرب والعجم\" من حديث ابن لهيعة عن علقمة بن وعلة عن ابن عباس ﵄، فذكر نحوه. وقد روي نحوه من وجه آخر.\nوروى مثله البخاري في \"التاريخ \"الكبير\" ٧/ ١٢٦، والحاكم في \"المستدرك\" ٢/ ٤٢٤، والهيثمي في \"مجمع\"الزوائد\" ٧/ ٩٤ (١١٢٨٦) وقال: رواه أَحْمد، =","vol":"22","page":67},{"text":"والإجراء، وترك الإجراء فيه سائغ، وقد قرئ بهما جميعًا، فالإجراء على أنَّه اسم رجل معروف، وترك الإجراء على أنها اسم قبيلة نحو: هذِه تميم، واختاره أبو عبيد؛ لقوله: ﴿فِي مَسْكَنِهِمْ﴾ (١).\nواختلف القراء فيه: فقرأ حمزة، والنخعي (﴿مَسْكَنِهِمْ﴾ بفتح الكاف على الواحد) (٢).\nوقرأ يحيى بن وثاب، والأعمش، والكسائي، وخلف بكسر الكاف على الواحد والباقون ﴿فِي مَسْكَنِهِمْ﴾ (٣) جمع.\n_________\n= والطبراني، وفيه ابن لهيعة، وفيه ضعف، وبقية رجالهما ثقات. وقال: رواه الطبراني ورجاله رجال الصحيح، غير شيخ الطبراني علي بن الحسن بن صالح الصائغ ولم أعرفه.\n(١) وهذا الاستدلال فيه نظر، قال النحاس: ولو كان كما قال لكان (في مساكنها). انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٨٣.\n(٢) ما بين القوسين مثبت من (م).\n(٣) (في مساكنهم) قراءة العامة على الجمع، وهي اختيار أبي عبيد وأبي حاتم؛ لأن لهم مساكن كثيرة وليس بمسكن واحد. وقرأ إبراهيم وحمزة وحفص (مسكنهم) موحدا، إلَّا أنَّهم فتحوا الكاف. وقرأ يحيى والأعمش والكسائي موحدا كذلك، إلَّا أنَّهم كسروا الكاف. قال النحاس: والساكن في هذا أبين؛ لأنه يجمع اللفظ والمعنى، فإذا قلت: (مسكنهم) كان فيه تقديران: أحدهما: أن يكون واحد يؤدي عن الجمع. والأخر: أن يكون مصدرًا لا يثنى ولا يجمع؛ كما قال الله تعالى: ﴿خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ﴾ [البقرة: ٧] فجاء بالسمع موحدا. وكذا ﴿مَقْعَدِ صِدْقٍ﴾ [القمر: ٥٥] و(مسكن) مثل مسجد، خارج عن القياس، ولا يوجد مثله إلَّا سماعًا.\nوالصواب من القول في ذلك عندنا: أن كلّ ذلك قراءات متقاربات المعنى، فبأيّ ذلك قرأ القارئ فمصيب. =","vol":"22","page":68},{"text":"﴿آيَةٌ﴾ دلالة على وحدانيتنا وقدرتنا.\nثم فسرها (١) فقال: ﴿جَنَّتَانِ﴾ أي: هي جنتان بستانان ﴿عَنْ يَمِينٍ﴾ من أتاهما وشماله.\n﴿كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ﴾ (٢) على ما أنعم عليكم، وإلى هذِه (٣) إتمام الكلام.\nثم ابتدأ فقال: ﴿بَلْدَةٌ طَيِّبَةٌ﴾ أي: وبلدتكم (٤) بلدة طيبة ليست بسبخة.\nقال ابن زيد: لم يكن يرى في بلدتهم بعوضة قط، ولا ذباب ولا برغوث ولا عقرب ولا حية، وإن كان الركب ليأتون وفي ثيابهم القمل والدواب فما هو إلَّا أن ينظروا إِلَى بيوتهم فتموت الدواب، وإن كان الإنسان ليدخل الجنتين فيمسك القفة على رأسه فيخرج حين يخرج وقد امتلأت تلك القفة من أنواع الفاكهة ولم يتناول منها شيئا بيده (٥)، فذلك قوله تعالى ﴿بَلْدَةٌ طَيِّبَةٌ﴾ الهواء ﴿وَرَبٌّ غَفُورٌ﴾ الخطأ كثير (٦)\n_________\n= انظر: \"جامع البيان\" للطبري ٢٢/ ٧٧. \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٨٢ - ٢٨٣.\n(١) في (م): فسرهما.\n(٢) أي: قيل لهم: كلوا، ولم يكن ثم أمر، ولكنهم تمكنوا من تلك النعم، وقيل: أي قالت لهم الرسل: قد أباح الله تعالى لهم ذلك، أي: أباح لكم هذِه النعم فاشكروه بالطاعة. وهو أمر إباحة وإرشاد وامتنان.\n(٣) في (م): هاهنا.\n(٤) في (م): هذِه.\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ٧٧، عن ابن زيد.\n(٦) من (م).","vol":"22","page":69},{"text":"العطاء (١).\n﴿فَأَعْرَضُوا﴾ (٢) قال وهب: بعث الله إِلَى سبأ ثلاثة عشر نبيًّا فدعوهم إِلَى الله تعالى وذكروهم (٣) نعمه عليهم، وأنذروهم عقابه، فكذبوهم وقالوا: ما نعرف لله علينا نعمة، فقولوا لربكم الذي تزعمون فليحبس هذِه النعمة عنا إن استطاع، فذلك قوله -﷿-:\n_________\n(١) قوم أعطاهم الله النعمة، وأمرهم بطاعته، ونهاهم عن معصيته، ووعدهم بمغفرته إن استمروا على توحيده، فجمع لهم بين مغفرة الذنوب، وطيب بلدهم، ولم يجمع ذلك لجميع خلقه.\n(٢) قيل: أعرضوا عن أمر الله واتباع رسله بعد أن كانوا مسلمين، وقيل: أعرضوا عن توحيد الله وعبادته وشكره على ما أنعم به عليهم، وعدلوا إِلَى عبادة الشَّمس من دون الله كما قال الهدهد لسليمان: ﴿وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ * إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ (٢٣) وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ (٢٤)﴾. فخالفوا وكفروا فظلموا أنفسهم هذا مع ما أنعم الله تعالى به عليهم من النعم والآيات البينات، ومن هاهنا تتبين فضيلة أصحاب محمَّد - ﷺ - ورضي الله عنهم على سائر النَّاس في صبرهم وثباتهم، وعدم تعنتهم مع ما كانوا معه في أسفاره وغزواته في القيظ والحر الشديد والجهد لم يسألوا خرق عادة ولا إيجاد أمر مع أن ذلك كان سهلًا على النَّبِيّ - ﷺ -، لكن لما أجهدهم الجوع سألوه في تكثير طعامهم، فجمعوا ما معهم فجاء قدر مبرك الشاة، فدعا الله فيه وأمرهم فملؤوا كل وعاء معهم، وكذا لما احتاجوا إِلَى الماء سأل الله تعالى فجاءتهم سحابة فأمطرتهم فشربوا وسقوا الإبل وملؤوا أسقيتهم، ثم نظروا فإذا هي لم تجاوز العسكر. فهذا هو الأكمل في اتباع الشيء مع قدر الله مع متابعة الرسول - ﷺ -. انظر: \"تفسير القرآن العظيم\" لابن كثير ٣/ ٨٣٤.\n(٣) من (م).","vol":"22","page":70},{"text":"<span data-type=\"title\" id=toc-4018>١٦ </span>- ﴿فَأَعْرَضُوا﴾ (١).\n﴿فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ﴾ والعرم: السَّكر والمسناة (٢) التي تحبس الماء، واحدتها عرمة (٣)، وأصلها من العرامة وهي الشدة والقوة.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٧٨، عن وهب مختصرًا.\n(٢) قال النحاس: وما يجتمع من مطر وفي وجهه مسناة فهو العرم، والمسناة هي التي يسميها أهل مصر الجسر، أو الحبس: وهي حجارة أو خشب تبنى في مجرى الماء لتحبسه كي يشرب القوم ويسقوا أرضهم، فكانوا يفتحونها إذا شاؤوا، فإذا رويت جناتهم سدوها، قال الهروي: المسناة الضفيرة التي تبنى للسيل ترده، سميت مسناة لأن فيها مفاتح الماء. سَكَرَ النهر سده وبابه نصر، والسِّكْرُ بالكسر العرم، وهو المسناة. وفي حديث الزُّبير - ﵁ - أن النَّبِيّ -ﷺ- قال له \"احْبِس الماء حَتى يَبْلغ الجَدْر\" هو هاهنا المُسَنَّاة. وهو ما رُفع حول المزرعه كالجِدَار. وقيل: هو لغة في الجِدَار. وقيل: هو أصل الجِدار. انظر: \"مختار الصحاح\" للرازي (ص ١٢٩)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٢٦. \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٨٦.\n(٣) وإياه عنى الأَعمش بقوله:\nففي ذاك للمؤتسي أسوة ... ومأرب عفّى عليه العرم\nرجام بنته له حمير ... إذا جاء ماؤهم لم يرم\nوقد ذكره في \"الإتقان\" فيما نسب إِلَى الحبشية، ووردت له وجوه شاذة.\nانظر: \"الإتقان في علوم القرآن\" للسيوطي ٣/ ٩٥٩ - ٩٦٠.\nالعرم: جمع عرمة، وهي الصخور ترصف ويقطع بها الوادي عرضًا لتكون ردا للسيل. وقيل: العرم جمع لا واحد له. وقال أبو حنيفة: العرم الأحباس تبنى في أوساط الأودية. والعرم أَيضًا: الجرذ الذكر. والعرم: السيل الذي لا يطاق؛ ومنه قوله تعالى: ﴿فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ﴾؛ قيل: أضافه إِلَى المسناة أو السد، وقيل على الفأر الذي بثق السكر عليهم. قال الأزهري: وهو الذي يقال له الخلد. انظر: \"لسان العرب\" لابن منظور ١١/ ٤٤٤، ١٢/ ٣٩٥ - ٣٩٦ (عرم).","vol":"22","page":71},{"text":"وقال ابن عباس، ووهب وغيرهما: كان هذا السد يسقي جنتيهم، وكان فيما ذكر بنته بلقيس، وذلك أنها لما ملكت جعل قومها يقتتلون على ماء واديهم، فجعلت تنهاهم فلا يطيعونها، فتركت ملكها وانطلقت إِلَى قصر لها فنزلته، فلما كثر الشر بينهم وندموا أتوها فأرادوها على أن ترجع إِلَى ملكها فأبت، فقالوا: لترجعنّ (١) أو لنقتلنك، فقالت: إنكم لا تطيعونني (٢)، وليست بكم (٣) عقول (٤)، قالوا: فإنّا نطيعك، فإنّا لم نجد فينا خيرًا بعدك، فجاءت\n_________\n(١) في (م): أترجعين.\n(٢) في (م): تطيقون.\n(٣) في (م): لكم.\n(٤) قلت: أرى أنها قد صدقت في هذا القول، لأنه لو كانت بهم عقول ما قبلوا أن تملكهم امرأة، وفي الصحيح أن النَّبِيّ - ﷺ - لما بلغه أن أهل فارس ملكوا عليهم بنت كسرى قال: \"لن يفلح قوم ولوا أمرهم امرأة\"، ولعل هذا الحديث يرد على الحمقى من العلمانيين، الذين أرادوا إفساد هذا الدين، حينما نادوا بالمساواة بين المرأة والرجل في كل الحقوق والواجبات، معرضين بذلك عن شرع رب العالمين، وعما اقتضته الفطرة من تفضيل الرَّجل على المرأة، وقد اقتضت حكمة الله تعالى البالغة أن يكون الضعيف الناقص مقومًا عليه من قبل القوي الكامل، واقتضى ذلك أن يكون الرَّجل ملزمًا بالإنفاق على نسائه، والقيام بجميع لوازمهن في الحياة كما قال تعالى: ﴿وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ﴾، واقتضت حكمة الحكيم الخبير أن يؤثر الرَّجل على المرأة في الميراث ودفع المهور، والبذل في نوائب الدهر. وتفضيل نوع الذكر على نوع الأنثى في أصل الخلقة والطبيعة حكمته ظاهرة واضحة، لا ينكرها إلَّا من أعمى الله بصيرته بالكفر والمعاصي. ولذا جعل الله تعالى الرَّجل هو المسؤول عن المرأة في جميع أحوالها. وخصه بالرسالة والنبوة والخلافة دونها، وملكه الطلاق دونها. وجعله الولي في النكاح =","vol":"22","page":72},{"text":"فأمرت بواديهم فسُد بالعرم وهو المسناة بلغة حمير، فسدّت ما بين الجبلين بالصخر والقار، وجعلت له أبوابًا ثلاثة بعضها فوق بعض، وبنت من دونه بِرْكة ضخمة، فجعلت فيها (١) اثني عشر مخرجًا على عدة أنهارهم، فلما جاء المطر اجتمع إليه ماء الشجر وأودية اليمن، فاحتبس السيل من وراء السد فأمرت بالباب الأعلى ففتح، فجرى ماؤه في البركة، وأمرت بالبعر فألقي فيها فجعل بعض البعر يخرج أسرع من بعض، فلم يزل يُضيّق تلك الأنهار ويرسل البعر في الماء حتَّى خرجت جميعًا معًا، فكانت تقسمه بينهم على ذلك حتَّى كان من شأنها وشأن سليمان ما كان (٢)، وبقوا على ذلك بعدها، فكانوا يسقون من الباب الأعلى ثم من الثاني ثم من الثالث الأسفل، فلا\n_________\n= دونها، وجعل انتساب الأولاد إليه لا إليها، وجعل شهادته في الأموال بشهادة امرأتين في قوله تعالى: ﴿فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ﴾. وجعل شهادته تقبل في الحدود والقصاص دونها، إِلَى غير ذلك من الفوارق الحسية والمعنوية والشرعية بينهما. ألا ترى أن الضعف الخلقي والعجز عن الإبانة في الخصام عيب ناقص في الرجال، مع أنَّه يعد من جملة محاسن النساء التي تجذب إليها القلوب. قال جرير:\nإن العيون التي في طرفها حور ... قتلنا ثم لم يحيين قتلانا\nيصرعن ذا اللب حتَّى لا حراك به ... وهن أضعف خلق الله أركانا\nولمزيد من التفصيل انظر: \"أضواء البيان\" للشنقيطي عند تفسير قوله تعالى: ﴿إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ﴾ [الإسراء: ٩].\n(١) سقطت من (م).\n(٢) أي: لما ذهبت إِلَى سليمان ﵇، وأسلمت لله رب العالمين، والقصة مشهورة ومبسوطة في كتب التفسير في سورة النمل، فتأمله.","vol":"22","page":73},{"text":"ينفذ الماء حتَّى يثوب (١) الماء من السنة المقبلة، فلما طغوا وكفروا (٢) سلط الله عليهم جرذًا يسمى الخلد (٣) فثقبه من أسفله فغرق الماء جنانهم، وخرَّب أرضهم.\nقال وهب: وكانوا فيما يزعمون يجدون في عملهم (٤) وكهانتهم أنَّه يخرب (٥) سدهم ذلك فأرة فلم يتركوا فرجة بين حجرين إلَّا ربطوا عندها هرة، فلما جاء زمانه وما أراد الله تعالى بهم من التفريق أقبلت -فيما يذكرون- فأرة حمراء إِلَى هرة من تلك الهرر، فساورتها حتَّى استأخرت عنها الهرة فدخلت في الفرجة التي كانت عندها (٦) فتغلغلت في السد فنقبت وحفرت حتَّى وهنته السيل وهم لا يدرون ذلك، فلما جاء السيل وجد خللا فدخل فيه حتَّى قلع (٧) السد وفاض على أموالهم فغرقها ودفن بيوتهم الرمل وفُرقوا ومُزقوا (٨) حتَّى صاروا مثلًا عند العرب، فقالوا: تفرقوا أيدي سبأ\n_________\n(١) في (م): تنوب.\n(٢) في (م): وكثروا.\n(٣) الجرذ: الفأر، والجمع: جرذان، والخلد: حيوان أكبر من الفأر يشبهه، وقيل: ضرب من الجرذان أعمى.\nانظر: \"مختار الصحاح\" للرازي (ص ٧٧)، (خلد).\n(٤) في (م): علمهم.\n(٥) في (م): سيخرب.\n(٦) في (م): عنها.\n(٧) في (م): بلغ.\n(٨) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٠، عن وهب.","vol":"22","page":74},{"text":"وأيادي سبأ، فذلك قوله ﷿ ﴿فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ﴾.\nوقيل: العرم هو المطر الشديد من العرامة وهي التمرد والعصيان.\n﴿وَبَدَّلْنَاهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ﴾ (١) قراءة العامة بالتنوين، وقرأ أبو عمرو، ويعقوب بالإضافة، وهما متقاربتان كقول العرب في بستان فلان أعنابُ كرم (٢)، وأعنابٌ كرم، فيضيف أحيانًا الأعناب إِلَى الكرم لأنها منه، وينون أحيانًا الأعناب ثم يترجم بالكرم عنها، إذ كانت الأعناب ثمرة (٣) للكرم.\nوالأُكُل: الثمر (٤).\n_________\n= قلت: كل ما نقله المؤلف من الأخبار في حديث سد مأرب من الإسرائليات لا نصدقها ولا نكذبها ولكن يستأنس بما لا يخالف الشرع منها.\n(١) لطيفة: بعد ما أهلك الله تعالى أشجارهم المثمرة، أنبت بدلها الأراك والطرفاء والسدر، وذلك بكفرهم وعصيانهم، ومع ذلك سماها (جنتين) قال القشيري: وأشجار البوادي لا تسمى جنة وبستانا، ولكن لما وقعت الثَّانية في مقابلة الأولى أطلق لفظ الجنة، وهو كقوله تعالى ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾، وعن ابن خيرة: قال: جزاء المعصية الوهن في العبادة، والضيق في المعيشة، والتعسر في اللذة، قيل: وما التعسر في اللذة؟ قال: لا يصادف لذة حلالًا إلَّا جاءه من ينغصه إياها.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٨٨، \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٧٥.\n(٢) ساقطة من (م).\n(٣) في (م): ثمر.\n(٤) قال الطبري: واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الأمصار بتنوين (أُكُلٍ) غيرَ أبي عمرو، فإنَّه يضيفها إِلَى الخمط، بمعنى: ذواتي ثمرِ خَمْط. وأما =","vol":"22","page":75},{"text":"والخمط: الأراك في قول أكثر المفسرين (١).\nوقيل: هو (٢) كل شجرة ذات شوك، وقيل: شجرة العضاة (٣).\nوقيل: هو كل نبت قد أخذ طعمًا من المرارة حتَّى لا يمكن أكله.\n﴿وَأَثْلٍ﴾ وهي (٤) الطرفاء (٥)، عن ابن عباس (٦). وقيل: هو شجر بالطرفاء إلَّا أنَّه أعظم منه.\nوقال الحسن: الأثل: الخشب. قتادة: ضرب (٧) من الخشب.\n_________\n= الذين لم يضيفوا ذلك إِلَى الخَمْط، وينونون الأكل، فإنهم جعلوا الخمط هو الأكل، فردوه عليه في إعرابه. وبضم الألف والكاف من الأكل قرأت قراء الأمصار، غير نافع، فإنَّه كان يخفف منها. والصواب من القراءة في ذلك عندي قراءة من قرأه: ذواتي أكل بضم الألف والكاف لإجماع الحجة من القراء عليه، وبتنوين أكل لاستفاضة القراءة بذلك في قراء الأمصار، من غير أن أرى خطأ قراءة من قرأ ذلك بإضافته إِلَى الخمط، وذلك في إضافته وترك إضافته. انظر: \"جامع البيان\" للطبري ٢٢/ ٨٢.\n(١) روي عن ابن عباس، والحسن، ومجاهد، وقتادة، والضَّحَاك، وابن زيد، كلها رواها الطبري (٢١٩٨٩ - ٢١٩٩٤) انظر: \"جامع البيان\" للطبري ٢٢/ ٨١.\n(٢) في (م): هي.\n(٣) العضاة: كل شجر يعظم وله شوك واحدها عضاهة.\nانظر: \"مختار الصحاح\" للرازي (ص ١٨٤).\n(٤) في (م): وهو.\n(٥) الطرفاء: شجر الواحدة طرفة، وبها سمي طرفة بن العبد. وقال سيبويه: الطرفاء واحد وجمع، ومنه الأثل.\nانظر: \"مختار الصحاح\" للرازي (ص ١٦٤).\n(٦) رواه الطبري، عن ابن عباس، انظر: \"جامع البيان\" للطبري ٢٢/ ٨٢.\n(٧) سقطت من (م).","vol":"22","page":76},{"text":"وقيل: هو من السمر.\nأبو عبيدة: هو النضار.\n﴿وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ﴾ قال قتادة: بينما شجر القوم من خير الشجر إذ صيَّره الله شر الشجر بأعمالهم (١).\nقال الكلبي: فكانوا يستظلون بالشجر ويأكلون البرير (٢) وثمر السدر، وأبوا أن يجيبوا الرسل ﵈.\n\n<span data-type=\"title\" id=toc-4019>١٧ </span>- ﴿ذَلِكَ﴾ (٣) الذي فعلنا بهم.\n﴿جَزَيْنَاهُمْ بِمَا كَفَرُوا وَهَلْ نُجَازِي إِلَّا الْكَفُورَ﴾ (٤) (٥) أي: بكفرهم.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٢، عن قتادة.\nوهذا تصريح بأن أعمالهم السيئة هي التي تسببت فيما أصابهم، فإن الله تعالى لا يظلم مثقال ذرة وإن تك حسنة يضاعفها ويؤت من لدنه أجرًا عظيمًا، وما ربك بظلام للعبيد، وما ظلمهم الله ولكن كانوا أنفسهم يظلمون.\n(٢) في (م): البريرة. والبريرة: أول ما يظهر من ثمرة الأراك وهو حلو. انظر: \"لسان العرب\" لابن منظور ٤/ ٥٥.\n(٣) (ذلك) إشارة إِلَى ما تقدم من التبديل، أو إِلَى مصدر ﴿جزيناهم﴾.\n(٤) الباء في ﴿بما كفروا﴾ للسببية: أي: ذلك التبديل، أو ذلك الجزاء بسبب كفرهم للنعمة بإعراضهم عن شكرها، وكذلك ربنا جل ذكره لا تضره معصية عاص، ولا ينقص خزائنه ظلم ظالم، ولا تنفعه طاعة مطيع، ولا يزيد في ملكه عدل عادل، بل نفسه يظلم الظالم، وحظها يبخس العاصي، وإياها ينفع المطيع، وحظها يصيب العادل.\n(٥) مسألة: في هذِه الآية سؤال ليس في هذِه السورة أشد منه، وهو أن يقال: لم خص الله تعالى المجازاة بالكفور ولم يذكر أصحاب المعاصي؟ فتكلم العلماء في هذا؛ فقال قوم: ليس يجازى بهذا الجزاء الذي هو الإصطلام والإهلاك إلَّا =","vol":"22","page":77},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= من كفر. وقال مجاهد: يجازى بمعنى يعاقب؛ وذلك أن المؤمن يكفر الله تعالى عنه سيئاته، والكافر يجازى بكل سوء عمله؛ فالمؤمن يجزى ولا يجازى لأنه يؤوب. وقال طاوس: هو المناقشة في الحساب، وأما المؤمن فلا يناقش الحساب. وقال قطرب خلاف هذا، فجهلها في أهل المعاصي غير الكفار، وقال: المعنى على من كفر بالنعم وعمل بالكبائر.\nالنحاس: وأولى ما قيل في هذِه الآية وأجل ما روي فيها: أن الحسن قال مثلًا بمثل. وعن عائشة ﵂ قالت: سمعت رسول الله - ﷺ - يقول: \"من حوسب هلك\" فقلت: يَا نبي الله، فأين قوله جل وعز: ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾ [الانشقاق: ٨]؟ قال: \"إنما ذلك العرض ومن نوقش الحساب هلك\". وهذا إسناد صحيح، وشرحه: أن الكافر يكافأ على أعماله ويحاسب عليها ويحبط ما عمل من خير؛ ويبين هذا قوله تعالى في الأول: ﴿ذَلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا﴾ وفي الثاني: ﴿وَهَلْ نُجَازِي إِلَّا الْكَفُورَ﴾ (معنى) (يجازى): يكافأ بكل عمل عمله، ومعنى ﴿جَزَيْنَاهُمْ﴾. وفيناهم؛ فهذا حقيقة اللغة، وإن كان (جازى) يقع بمعنى (جزى). مجازًا.\nقال الطبري في \"جامع البيان\" ٢٢/ ٨٢ - ٨٣.: فإن قال قائل: أَوَ ما يجزي الله أهل الإيمان به على أعمالهم الصالحة، فيخص أهل الكفر بالجزاء؟ فيقال ﴿وَهَلْ نُجَازِي إِلَّا الْكَفُور﴾؟ قيل: إن المجازاة في هذا الموضع: المكافأة، والله تعالى ذكره وعد أهل الإيمان به التفضل عليهم، وأن يجعل لهم بالواحدة من أعمالهم الصالحة عشر أمثالها إِلَى ما لا نهاية له من التضعيف، ووعد المسيء من عباده أن يجعل بالواحدة من سيئاته، مثلها مكافأة له على جرمه، والمكافأة لأهل الكبائر والكفر، والجزاء لأهل الإيمان مع التفضل، فلذلك قال جل ثناؤه في هذا الموضع: ﴿وَهَلْ نُجَازِي إِلَّا الْكَفُور﴾؟ كأنه قال جل ثناؤه: لا يجازى: لا يكافأ على عمله إلَّا الكفور، إذا كانت المكافأة مثل المكافأ عليه، والله لا يغفر له من ذنوبه شيئًا، ولا يُمَحّصُ شيء منها في الدنيا. وأما المؤمن فإنَّه يتفضل عليه على ما وصفتُ. انظر \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٨٨ - ٢٨٩.","vol":"22","page":78},{"text":"ومحل ذلك نصب بوقوع المجازاة عليهم تقديره: جزيناهم ذلك بما كفروا، وهل نجازي إلَّا الكفور؟ ! .\nقرأ أهل الكوفة بالنُّون وكسر الزاي ونصب الراء، واختاره أبو عبيد قال: لقوله ﴿جَزَيْنَاهُمْ﴾، ولم يقل (١): جُوزوا. وقرأ الآخرون بياء مضمومة وفتح الزاي ورفع الراء (٢).\nومعنى الآية: وهل نجازي (٣) مثل هذا الجزاء إلَّا الكفور؟ ! .\nوقال مجاهد: نجازي أي: نعاقب (٤).\n\n<span data-type=\"title\" id=toc-4020>١٨ </span>- ﴿وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيهَا﴾ وهي الشَّام (٥).\n﴿قُرًى ظَاهِرَةً﴾ أي: متواصلة، تظهر الثَّانية من الأولى لقربها منه.\nقال الحسن: كان أحدهم يغدو فيقيل في قرية، ويروح فيأوي إِلَى قرية أخرى، قال: وكانت المرأة تخرج معها مغزلها، وعلى رأسها\n_________\n(١) في (م): يقولوا.\n(٢) والصواب من القول في ذلك أنهما قراءتان مشهورتان في قراء الأمصار، متقاربتا المعنى، فبأيتهما قرأ القارئ فمصيب، ومعنى الكلام: كذلك كافأناهم على كفرهم بالله، وهل يُجازى إلَّا الكفور لنعمة الله؟ ! .\nانظر: \"جامع البيان\" للطبري ٢٢/ ٨٨.\nقال النحاس: والأمر في هذا واسع، والمعنى فيه بين، ولو قال قائل: خلق الله تعالى آدَمَ من طين، وقال آخر: خلق آدَمَ من طين، لكان المعنى واحدًا.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٨٨.\n(٣) في (م): يجازى.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٣، عن مجاهد.\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٣ - ٨٤، عن مجاهد. وقيل: بيت المقدس، وعن ابن عباس.","vol":"22","page":79},{"text":"مكتلها (١)، ثم تمتهن بمغزلها فلا تأتي (٢) بيتها حتَّى يمتلئ مكتلها (٣) من الثمار (٤)، فكان ما بين اليمن والشَّام كذلك.\nوقال ابن عباس: قرى ظاهرة يعني: قرى عربية بين المدينة والشام (٥).\nسعيد بن جبير: هي القرى التي بين مأرب (٦) والشَّام. مجاهد: هي السروات (٧).\n_________\n(١) المكُتَل والمكْتلة: الزَّبيل الذي يحمَل فيه التمر أو العنب إِلَى الجَرين، وقيل: المكتل شبه الزبيل يسع خمسة عشر صاعًا. وفي حديث الظهار: أنَّه أتي بمكتل من تمر؛ هو بكسر الميم: الزبيل الكبير كأن فيه كتلا من التمر أي: قطعًا مجتمعة. انظر: \"لسان العرب\" لابن منظور ١١/ ٥٨٣.\n(٢) في (م): تأتين.\n(٣) في (م): تمر.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٤، عن الحسن.\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٤، عن ابن عباس.\n(٦) مأرب: هناك أرسل الله سيل العرم الذي ذكر في كتابه، وهي بلاد الأزد ظاهرا.\nقال الحسن بن أَحْمد بن يعقوب: مأرب اسم قبيلة من عاد سمي به هذا الموضع، ويقال إن الذي بنى بها السد لقمان بن عاد.\nانظر: \"معجم ما استعجم\" للبكري ٤/ ١١٧٠.\n(٧) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٤، عن مجاهد. والسراة الجبال والأرض الحاجزة بين تهامة واليمن ولها سعة وهي ظاهرا أخص، وقيل: وادي تربة لبني هلال وحواليه بين الجبال. وقيل: جبال تحجز بين تهامة ونجد يقال لأعلاها السراة، وهو أعظم جبال العرب، وقيل: السروات: ثلاث وهي الجبال المطلة على تهامة مما يلي اليمن، أولها هذيل وهي تلي السهل من تهامة، ثم بجيلة وهي السراة الوسطي وقد شركتهم ثقيف في ناحية منها، ثم سراة الأزد - أزد شنوءة- =","vol":"22","page":80},{"text":"وهب بن منبه: هي قرى صنعاء (١).\n﴿وَقَدَّرْنَا فِيهَا السَّيْرَ﴾ أي: جعلنا السير بين قراهم والقرى التي باركنا فيها السير (٢)، مقدرًا من منزل إِلَى منزل، وقرية إِلَى قرية، لا ينزلون إلَّا في قرية، ولا يغدون إلَّا من (٣) قرية (٤)، وقلنا لهم ﴿سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا﴾ أيَّ وقت شئتم ﴿آمِنِينَ﴾ لا تخافون عدوًّا ولا جوعًا ولا عطشًا، لا تحتاجون إِلَى زاد ولا ماء، فبطروا وطغوا ولم يصبروا على العافية وقالوا: لو كان جنى جناتنا أبعد مما هي كان أجدر أن نشتهيه.\n\n<span data-type=\"title\" id=toc-4021>١٩ </span>- ﴿فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا﴾\nفاجعل بيننا وبين الشَّام فلوات (٥) ومفاوز لنركب فيها\n_________\n= وهم بنو كعب بن الحارث بن كعب بن عبد الله بن مالك بن نصر بن الأزد.\nانظر: \"معجم البلدان\" لياقوت (٢٠٤ - ٢٠٥).\n(١) صنعاء: منسوبة إِلَى جودة الصنعة في ذاتها كقولهم: امرأة حسناء وعجزاء وشهلاء، والنسبة إليها صنعاني، وهي مدينة ظاهرا معروفة، هي عاصمة اليمن حاليا، وكان أول من نزلها صنعاء بن أزال بن يعير بن عابر فسميت به، وقيل: إن الحبشة لما دخلتها فرأتها مبنية بالحجارة قالوا صنعة صنعة وتفسيره بلسانهم: حصينة فسميت بذلك، قال الهمداني: وقد كانت في الجاهلية تسمى أزال، وأول من نزلها وأسس قصبتها غمدان بن سام بن نوح فيها تعرف ذريته إِلَى اليوم.\nانظر: \"معجم البلدان\" لياقوت (٣٤٢٥). \"معجم ما استعجم\" للبكري ٣/ ٨٤٣.\n(٢) في (م): سيرًا.\n(٣) في (م): في.\n(٤) وهو قول الطبري في \"جامع البيان\" ٢٢/ ٨٤.\n(٥) فلوات: جمع فلاة، وهي المفازة. انظر: \"مختار الصحاح\" للرازي (ص ٢١٤).","vol":"22","page":81},{"text":"رواحل ونتزود الأزواد، فعجَّل (١) الله لهم الإجابة (٢).\nواختلف القراء في هذِه الآية: فقرأ ابن كثير، وأبو عمرو (ربنا بَعِّد) على وجه الدعاء والسؤال من التبعيد، وهي رواية هشام عن قراء الشَّام. وقرأ ابن الحنفية ويعقوب (ربُنا) برفع الباء (باعَدَ) بفتح العين والدال على الخبر (٣). وهو (٤) اختيار أبي حاتم (٥)، استبعدوا (٦) أسفارهم بطرًا منهم (٧) وأشرًا. وقرأ الباقون (٨) (ربَّنا) بفتح الباء (باعد) بالألف وكسر العين وجزم الدال على الدعاء (٩) ففعل الله\n_________\n(١) في (م): فجعل.\n(٢) كما عجل الله تعالى للنضر بن الحارث الذي قال: اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم فأعطاه ما طلب من المسألة وقتل يوم بدر بالسيف صبرًا، فكذلك هؤلاء تبددوا في الدنيا ومزقوا كل ممزق.\n(٣) وتقديره: لقد باعد ربنا بين أسفارنا، كأن الله تعالى يقول: قربنا لهم أسفارهم، فقالوا أشرًا وبطرًا: لقد بوعدت علينا أسفارنا.\n(٤) في (م): وهي.\n(٥) قال أبو حاتم: لأنهم ما طلبوا التبعيد، إنما طلبوا أقرب من ذلك القرب بطرًا وعجبًا مع كفرهم. حكاه كذلك القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٢٩١.\n(٦) في (م): يستبعدوا.\n(٧) سقطت من (م).\n(٨) في (م): الآخرون.\n(٩) وهذِه القراءات إذا اختلفت معانيها لم يجز أن يقال إحداها أجود من الأخرى، كما لا يقال ذلك في أخبار الآحاد إذا اختلفت معانيها، ولكن أخبر عنهم أنَّهم دعوا ربهم أن يبعد بين أسفارهم بطرًا وأشرًا، ولما فعلوا بهم ذلك شكوا. قال الطبري في \"جامع البيان\" ٢٢/ ٨٥: والصواب من القراءة في ذلك عندنا: =","vol":"22","page":82},{"text":"تعالى ذلك بهم فقال (١): ﴿وَظَلَمُوا أَنْفُسَهُمْ﴾ بالكفر والبطر والطغيان والعصيان (٢). ﴿فَجَعَلْنَاهُمْ أَحَادِيثَ﴾ عظة وعبرة يتمثل بهم. ﴿وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ﴾ قال الشعبي: أما غسان فلحقوا بالشَّام، وأما الْأَنصار فلحقوا بيثرب، وأما خزاعة فلحقوا بتهامة، وأما الأزد فلحقوا بعمان (٣).\nوقال ابن إسحاق: يزعمون أن عمران بن عامر (٤) وهو عم القوم كان كاهنًا فرأى في كهانته أن قومًا (٥) سيُمزقون وُيباعد بين أسفارهم فقال لهم: إنِّي قد علمت أنكم ستُمزقون (٦)، فمن كان منكم ذا هَمٍّ\n_________\n= ربنا باعد و(بَعّدْ) لأنهما القراءاتان المعروفتان في قراءة الأمصار وما عداهما فغير معروف فيهم على أن التأويل من أهل التأويل أَيضًا يحقّق قراءة من قرأه على وجه الدعاء والمسألة، وذلك أَيضًا مما يزيد القراءة الأخرى بُعدا من الصواب.\n(١) في (م): فقالوا.\n(٢) سقطت من (م).\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٦، عن الشعبي.\nعمان: بضم أوله وتخفيف ثانيه وآخره نون بلدة عربية على ساحل بحر اليمن والهند، وأكثر أهلها في أيامنا خوارج إباضية، وهم لا يخفون ذلك.\nانظر: \"معجم البلدان\" لياقوت ٤/ ١٥٠.\n(٤) قال ابن حجر ﵀ في \"فتح الباري\" ١٣/ ٧٨: وجدت في كتاب التيجان لابن هشام أن عمران بن عامر كان ملكًا متوجا، وكان كاهنا معمرًا، وأنه قال لأخيه عمرو بن عامر المعروف بمزيقيا لما حضرته الوفاة: إن بلادكم ستخرب، وإن لله في أهل اليمن سخطتين ورحمتين، فالسخطة الأولى هدم سد مأرب وتخرب البلاد بسببه.\n(٥) في (م): قومه.\n(٦) في (م): متمزقون.","vol":"22","page":83},{"text":"(بعيد، وجمل شديد، ومزاد جديد، فليلحق بكاسن (١) أو كرود (٢) قال: فكانمت وداعة بن عمرو، ومن كان منكم ذا هم) (٣) مدن (٤)، ومراد عز فليلحق بأرض النشر (٥)، فكانت غزو (٦) بن عمرو، (وهم الذين يقاتلونكم) (٧) يقال لهم بارق، ومن كان منكم يريد عيشًا لينًا وحرمًا آمنًا فليلحق بالأردن (٨) فكانت خزاعة، ومن كان منكم يريد الراسيات في الوحل (٩)، والمطعمات في المحل (١٠)، فليلحق\n_________\n(١) كاسن: بالسين المهملة المفتوحة والنون من قرى نخشب بما وراء النهر، ينسب إليها جماعة منهم: أبو نصر أَحْمد بن الشيخ بن حمويه بن زهير الكاسني الفقيه الشَّافعيّ.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٤٣٠.\n(٢) كرود جمع كُرْد، بالضم: جيل من النَّاس معروف، والجمع أكراد، وأنشد:\nلعمرك ما كرد من أبناء فارس ... ولكنه كرد بن عمرو بن عامر\nفنسبهم إِلَى اليمن.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٣٧٩.\n(٣) ما بين القوسين سقط من (م).\n(٤) في (م): بدن.\n(٥) في (م): شن.\n(٦) في (م): عوف.\n(٧) سقطت من (م).\n(٨) الأردن: -بالضم ثم الدال المهملة وتشديد النُّون- اسم البلد، افتتحها شرحبيل ابن حسنة، وأهل السير يقولون: إن الأردن وفلسطين ابنا سام بن رارم بن سام بن نوح ﵇، وهي أحد بلاد الشَّام الخمسة.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٤٧ - ١٤٨. وفي (م): بالأرزين.\n(٩) في (م): الوجد.\n(١٠) في (م): الوحل.","vol":"22","page":84},{"text":"بيثرب دار (١) النخل، فكان الأوس والخزرج، ومن كان منكم يريد خمرًا وخميرًا، وذهبًا وحريرًا وملكًا وتأميرًا فليلحق بكوثى وبصرى (٢)، فكانت غسان بنو جفنة ملوك الشَّام، ومن كان منهم بالعراق (٣).\n﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ﴾. قال مطرف: هو المؤمن الذي إذا أعطي شكر، وإذا ابتلي صبر (٤).\n_________\n(١) في (م): ذات.\n(٢) كوثى: بالضم ثم السكون والثاء مثلثة وألف مقصورة، توجد في ثلاثة مواضع بسواد العراق، في أرض بابل، وبمكة بني عبد الدار خاصة ثم غلب على الجميع.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٤٨٧.\nوبصرى: بضم أوله وإسكان ثانيه وفتح الراء المهملة مدينة حوران بالشَّام من أعمال دمشق وهي مشهورة ذكرها العرب قديمًا وحديثًا في أشعارهم.\nانظر: \"معجم البلدان\" لياقوت ١/ ٤٤١. \"معجم ما استعجم\" للبكري ١/ ٢٥٣ - ٢٥٤.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٦، عن ابن إسحاق.\nوقال ياقوت في \"معجم البلدان\" ٤/ ٤٧٧: كلواذ هذا بغير هاء ولا ياء، قال: عمران بن عامر الأَزدِيّ واصفا للبلاد: ومن كان ذي هم بعيد، وغير ذي جمل شديد، وغير ذي زاد عتيد فليلحق بالشعب من كلواذ هو من أرض همدان، وكان الذي لحقه وسكنه بنو وادعة بن عمران بن عامر، وانتسبوا في همدان.\nوانظر \"بقية أخبار القوم\" ٥/ ٣٥ - ٣٦، ٨٥.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٧، عن قتادة، عن مطرف.\nوهو مصداق لقول النَّبِيّ -ﷺ- في \"الصحيح\": \"عجبًا لأمر المؤمن، لا يقضي الله تعالى له قضاءً إلَّا كان خيرًا له، إن أصابته سراء شكر فكان خيرًا له، وإن أصابته =","vol":"22","page":85},{"text":"<span data-type=\"title\" id=toc-4022>٢٠ </span>- ﴿وَلَقَدْ صَدَّقَ﴾\nقرأ أهل الكوفة بتشديد الدال وهي قراءة ابن عباس واختيار أبي عبيد.\n﴿عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ﴾ أي ظنَّ فيهم ظنًّا حيث قال: ﴿فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ﴾ (١)، وقال: ﴿وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ﴾ (٢) فصدَّق ظنه (٣)، وحققه بفعله ذلك بهم واتّباعهم إياه.\n_________\n= ضراء صبر فكان خيرًا له، وليس ذلك لأحد إلا للمؤمن\" رواه مسلم في الزهد، باب المؤمن أمره كله خير (٢٩٩٩).\n(١) ص: ٨٢.\n(٢) الأعراف: ١٧.\n(٣) لطيفة: فإن قيل: كيف علم إبليس صدق ظنه وهو لا يعلم الغيب؟ قيل: لما نفذ له في آدَمَ ما نفذ غلب على ظنه أنَّه ينفذ له مثل ذلك في ذريته، وقد وقع له تحقيق ما ظن.\nوجواب آخر وهو ما أجيب من قوله تعالى ﴿وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ﴾ [الإسراء: ٦٤] فأعطي القوة والاستطاعة، فظن أنَّه يملكهم كلهم بذلك، فلما رأى أنَّه تاب على آدَمَ وأنه سيكون له نسل يتبعونه إِلَى الجنة وقال: ﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ (٤٢)﴾ [الحجر: ٤٢] علم أن له تبعا ولآدم تبعًا؛ فظن أن تبعه أكثر من تبع آدَمَ، لما وضع في يديه من سلطان الشهوات، ووضعت الشهوات في أجواف الآدميين، فخرج على ما ظن حيث نفخ فيهم وزين في أعينهم تلك الشهوات، ومدهم إليها بالأماني والخدائع، فصدق عليهم الذي ظنه، والله أعلم.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٩٣.\nومثله ما رواه الطبري ٢٢/ ٨٧ - ٨٨، عن قتادة، قوله: ﴿وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ﴾ قال الله: ما كان إلَّا ظنا ظنه، والله لا يصدّق كاذبا، ولا يكذّب صادقًا. =","vol":"22","page":86},{"text":"وقرأ الآخرون (صدَق) بالتخفيف (١)، أي: صَدَق عليهم في ظنه (عليهم) بهم، أي: على أهل سبأ.\nوقال مجاهد: على النَّاس كلهم إلَّا من أطاع الله ﴿فَاتَّبَعُوهُ إِلَّا فَرِيقًا مِنَ الْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-4023>٢١ </span>- قوله تعالى: ﴿وَمَا كَانَ لَهُ عَلَيْهِمْ مِنْ سُلْطَانٍ إِلَّا﴾ تسليطنا إياه عليهم.\n﴿لِنَعْلَمَ﴾ لنرى ونميز ونعلمه موجودًا ظاهرًا كائنًا موجبًا للثواب والعقاب (٢)، كما علمناه قبل معدومًا مفقودًا، بعد (٣) ابتلاء\n_________\n= وعن ابن زيد: ﴿وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ﴾ قال: أرأيت هؤلاء الذين كرّمتهم عليّ، وفضلتهم وشرّفتهم، لا تجد أكثرهم شاكرين. وكان ذلك ظنا منه بغير علم، فقال الله: ﴿فَاتَّبَعُوهُ إِلَّا فَرِيقًا مِنَ الْمُؤْمِنِينَ﴾.\n(١) قال الطبري في \"جامع البيان\" ٢٢/ ٨٧: والصواب من القول في ذلك عندي أنهما قراءتان معروفتان متقاربتا المعنى وذلك أن إبليس قد صدَق على كفرة بني آدَمَ في ظنه، وصدق عليهم ظنّه الذي ظنّ حين قال: ﴿ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ﴾، وحين قال: ﴿وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ﴾ الآية، قال ذلك عدوّ الله، ظنا منه أنَّه يفعل ذلك لا علمًا، فصار ذلك حقًا باتباعهم إياه، فبأيّ القراءتين قرأ القارئ فمصيب. فإذا كان ذلك كذلك، فتأويل الكلام على قراءة من قرأ بتشديد الدال: ولقد ظنّ إبليس بهؤلاء الذين بدّلناهم بجنّتيهم جنتين ذواتي أكل خمط، عقوبة منا لهم، ظنا غير يقين، علم أنَّهم يتبعونه ويطيعونه في معصية الله، فصدق ظنه عليهم، بإغوائه إياهم، حتَّى أطاعوه، وعصوا ربهم، إلَّا فريقا من المُؤْمنين بالله، فإنهم ثبتوا على طاعة الله ومعصية إبليس.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٨، عن قتادة.\n(٣) في (م): وما بعد.","vol":"22","page":87},{"text":"منا لخلقنا.\nقال الحسن: والله ما ضربهم بعصا ولا سيف (١) ولا سوط إلَّا أماني وغرور دعاهم إليها (٢).\n﴿مَنْ يُؤْمِنُ بِالْآخِرَةِ مِمَّنْ هُوَ مِنْهَا فِي شَكٍّ﴾ (٣) الآية. ﴿وَرَبُّكَ عَلَى كُلِّ شَيْءٍ حَفِيظٌ﴾ (٤).\n\n<span data-type=\"title\" id=toc-4024>٢٢ </span>- ﴿قُلِ﴾ يَا محمَّد لهؤلاء المشركين الذين أَنْتَ بين ظهرانيهم:\n﴿ادْعُوا الَّذِينَ زَعَمْتُمْ﴾ أنَّهم آلهة ﴿مِنْ دُونِ اللَّهِ﴾.\nثم وصفها فقال: ﴿لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ﴾ (من خير وشر، ونفع وضر، فكيف يكون إلهًا من كان\n_________\n(١) في (م): ولا بسيف.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ٨٨، عن الحسن.\n(٣) فائدة: وما كان لإبليس عليهم من تسليط واستيلاء بالوسوسة إلَّا لغرض صحيح، وحكمة بينة، وذاك أن يتميز المؤمن بالآخرة من الشَّاك فيها، وعلل التسليط بالعلم، والمراد ما تعلق به العلم وهو وجود ذلك منهم، كما في قوله تعالى حكايته عن إبليس: ﴿فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ﴾ يعني: أنتم أحق بالملامة مني، فإنِّي لم أقهركم على الكفر، وكما في قوله تعالى: ﴿قَالَ الَّذِينَ اسْتَكْبَرُوا لِلَّذِينَ اسْتُضْعِفُوا أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَاءَكُمْ بَلْ كُنْتُمْ مُجْرِمِينَ (٣٢)﴾ يعني: أنتم أحق بالملامة لأنكم قادرون على أفعالكم، فاخترتم السيئ، كما أن الداعي لكم المُزين للمعاصي والكفر لم يقهركم على ذلك، وإن كان ملومًا أَيضًا، وقرأ الزهري (ليُعلم) على ما لم يسم فاعله.\n(٤) قال الطبري في \"جامع البيان\" ٢٢/ ٨٨: (وربك) يَا محمَّد على أعمال هؤلاء الكفرة به، وغير ذلك من الأشياء كلها حَفِيظٌ لا يعزب عنه علم شيء منه، وهو مُجاز جميعهم يوم القيامة، بما كسبوا في الدنيا من خير وشر.","vol":"22","page":88},{"text":"كذلك؟ ! (١). ﴿وَمَا لَهُمْ فِيهِمَا﴾ أي: في السماوات والأرض) (٢) ﴿مِنْ شِرْكٍ﴾ شركة ﴿وَمَا لَهُ مِنْهُمْ مِنْ ظَهِيرٍ﴾ (٣) (٤).\n\n<span data-type=\"title\" id=toc-4025>٢٣ </span>- ﴿وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ﴾ (٥)\n_________\n(١) وهذا تحد لهؤلاء المشركين، ففي الآيات السابقة يقول تعالى ذكره: فهذا فعلنا بولينا ومن أطاعنا، داود وسليمان الذي فعلنا بهما من إنعامنا عليهما النعم التي لا كفاء لها إذ شكرانا، وذاك فعلنا بسبإ الذين فعلنا بهم، إذ بطروا نعمتنا، وكذبوا رسلنا، وكفروا أيادينا، فقل يَا محمَّد لهؤلاء المشركين بربهم من قومك، الجاحدين نعمنا عندهم: ادعوا أيها القوم الذين زعمتم أنَّهم لله شريك من دونه، فسلوهم أن يفعلوا بكم بعض أفعالنا بالذين وصفنا أمرهم من إنعام أو إياس، فإن لم يقدروا على ذلك فاعلموا أنكم مبطلون، لأن الشركة في الربوبية لا تصلح ولا تجوز، ثم وصف الذين يدعون من دون الله، فقال: إنهم لا يملكون مثقال ذرّة في السموات ولا في الأرض من خير ولا شرّ ولا ضرّ ولا نفع، فكيف يكون إلها من كان كذلك؟ ! .\nانظر: \"جامع البيان\" للطبري ٢٢/ ٨٨ - ٨٩.\n(٢) ما بين القوسين سقط من (م).\n(٣) في (م): وما له لله.\n(٤) في (م): ظهير ولا عون.\nقلت: والظهير: أي: معين، ومنه قوله تعالى: ﴿وَالْمَلَائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ﴾، قال قتادة: ﴿وَمَا لَهُ مِنْهُمْ مِنْ ظَهِير﴾ من عون يعينه. انظر: \"مختار الصحاح\" للرازي (ص ١٧١) (ظ هـ ر).\n(٥) الشفاعة: مأخوذة من الشفع، وهو ضد الوتر، وهو جعل الوتر شفعًا مثل أن تجعل الواحد اثنين، والثلاثة أربعة، وهكذا. أما في الاصطلاح فهي: التوسط للغير بجلب منفعة أو دفع مضرة، يعني أن يكون الشافع بين المشفوع إليه والمشفوع له واسطة لجلب منفعة إِلَى المشفوع له، أو يدفع عنه مضرة. يُقال: شفع يشفع شفاعة، فهو شافع وشفيع، والمشفع بكسر الفاء الذي يقبل الشفاعة، والمشفع بفتحها الذي تقبل شفاعته. =","vol":"22","page":89},{"text":"تكذيبًا منه لهم، حيث قالوا: هؤلاء شفعاؤنا عند الله. وقرأ أبو عمرو، والأعمش، وحمزة، والكسائي بضم الألف. واختلف فيها عن عاصم، وقرأ غيرهم بالفتح.\n﴿حَتَّى إِذَا فُزِّعَ﴾ قرأ ابن عامر، ويعقوب بفتح الفاء والزاي.\nغيرهما بضم الفاء وكسر الزاي، أي: كشف الفزع وأخرج عن قلوبهم.\n_________\n= قال القاضي عياض ﵀: مذهب أهل السنة جواز الشفاعة عقلًا ووجوبها سمعا بصريح قوله تعالى: ﴿يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا (١٠٩)﴾ وقوله: ﴿وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى﴾ وأمثالهما، وبخبر الصادق - ﷺ -، وقد جاءت الآثار التي بلغت بمجموعها التواتر بصحة الشفاعة في الآخرة لمذنبي المُؤْمنين. وأجمع السلف والخلف ومن بعدهم من أهل السنة عليها، ومنعت الخوارج وبعض المعتزلة منها، وتعلقوا بمذاهبم في تخليد المذنبين في النَّار، واتجوا بقوله تعالى: ﴿فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ (٤٨)﴾ وبقوله تعالى: ﴿مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ﴾ وهذِه الآيات في الكفار. وأما تأويلهم أحاديث الشفاعة بكونها في زيادة الدرجات فباطل، وألفاظ الأحاديث في الكتاب وغيره صريحة في بطلان مذهبهم وإخراج من استوجب النَّار، لكن الشفاعة خمسة أقسام: أولها: مختصة بنبينا وهي الإراحة من هول الموقف وتعجيل الحساب. الثَّانية: في إدخال قوم الجنة بغير حساب وهذِه وردت أَيضًا لنبينا - ﷺ -. الثالثة: الشفاعة لقوم استوجبوا النَّار فيشفع فيهم نبينا - ﷺ - ومن شاء الله تعالى. الرابعة: فيمن دخل النَّار من المذنبين فقد جاءت هذِه الأحاديث بإخراجهم من النَّار بشفاعة نبينا - ﷺ - والملائكة وإخوانهم من المُؤْمنين، ثم يخرج الله تعالى كل من قال لا إله إلَّا الله كما جاء في الحديث \"لا يبقى فيها إلَّا الكافرون\". الخامسة: في زيادة الدرجات في الجنة لأهلها، وهذِه لا ينكرها المعتزلة ولا ينكرون أَيضًا شفاعة الحشر الأول. . إِلَى غير ذلك مما لا يتسع المقام لذكره. =","vol":"22","page":90},{"text":"[٢٣٢٠] وأخبرني ابن فنجويه (١)، حدثنا ابن حبش (٢)، أخبرنا أبو عبيد القاضي (٣)، أخبرنا الحسن بن محمَّد بن الصباح (٤)، أخبرنا عبد الوهَّاب (٥)، عن موسى الأسواري (٦)، عن الحسن (٧) أنَّه كان يقرؤها (حتَّى إذا فرغ عن قلوبهم) بالراء يعني فرغت قلوبهم من الخوف (٨).\n_________\n= انظر: \"شرح صحيح مسلم\" للنووي ٣/ ٣٥ - ٣٦.\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) في (م): أبو علي بن حبش المقرئ، وهو ثقة مأمون.\n(٣) القاضي العلامة، المحدث المثبت، قاضي القضاة ابن حربويه؛ أبو عبيد؛ علي بن الحسين، سمع يوسف بن موسى القطَّان وزيد بن أخزم الطَّائيّ والحسين بن محمَّد بن الصباح وغيرهم، سمع منه: أبو عمر بن حيويه وأبو بكر بن المقرئ وعدة. قال ابن حجر: ثقة فقيه جليل مشهور، \"تاريخ بغداد\" للخطيب ١١/ ٣٩٥، \"سير أعلام النبلاء\" للذهبي ١٤/ ٥٣٦، \"تقريب التهذيب\" لابن حجر (٤٧١٤).\n(٤) الحسن بن محمَّد بن الصباح الزعفراني، أبو علي البغدادي، ثقة.\n(٥) هو ابن عطاء الخفّاف، صدوق ربما أخطأ.\n(٦) موسى بن يسار الأسواري، وصوابه ابن سيار. روى عن: قتادة والحسن البَصْرِيّ.\nوروى عنه: يحيى بن سعيد وعبد الواحد بن واصل وغيرهم.\nقال أبو حاتم الرَّازيّ: مجهول.\n\"الجرح والتعديل\" ٨/ ١٤٦، \"ميزان الاعتدال\" للذهبي ٥/ ٣٥٢، \"لسان الميزان\" لابن حجر ٧/ ١٤٣.\n(٧) البَصْرِيّ، ثقة فقيه كان يرسل كثيرًا ويدلس.\n(٨) [٢٣٢٠] الحكم على الإسناد:\nفيه موسى بن سيار مجهول.\nالتخريج:\nلم أجده.\nقال الطبري في \"جامع البيان\" ٢٢/ ٩٣: وقد اختلفت القرّاء في قراءة ذلك، =","vol":"22","page":91},{"text":"واختلفوا في هذِه الكناية، والموصوفين (١) بهذِه الصفة من هم؟، وما السبب الذي من أجله فزّع عن قلوبهم؟:\nفقال قوم: هم الملائكة.\nثم اختلفوا في سبب ذلك:\n* فقال بعضهم: إنما يفزع عن قلوبهم من (خشيةٍ تصيبهم) (٢) عند سماعهم كلام الله تعالى (٣).\n[٢٣٢١] أخبرنا عبد الله بن حامد الوزان (٤)، أخبرنا إسماعيل بن محمَّد بن إسماعيل (٥)، حدثنا الحسن بن عليّ بن عفان (٦)، حدثنا ابن\n_________\n= فقرأته عامة قرّاء الأمصار أجمعون: ﴿فزع﴾ بالزاي والعين على التأويل الذي ذكرناه عن ابن مسعود ومن قال بقوله في ذلك. ورُوي عن الحسن أنَّه قرأ ذلك: (حتَّى إذا فرغ عن قلوبهم) بالراء والغين على التأويل الذي ذكرناه عن ابن زيد. وقد يحتمل توجيه معنى قراءة الحسن ذلك كذلك، إِلَى (حتَّى إذا فرغ عن قلوبهم) فصارت فارغة من الفزع الذي كان حل بها. ذكر عن مجاهد أنَّه قرأ ذلك: (فرغ) بمعنى: كشف الله الفزع عنها.\nوالصواب من القراءة في ذلك القراءة بالزاي والعين لإجماع الحجة من القراء وأهل التأويل عليها، ولصحة الخبر الذي ذكرناه عن رسول الله -ﷺ- بتأييدها، والدلالة على صحتها.\n(١) في (م): والموصوفون.\n(٢) في (م): غشية تصبهم.\n(٣) انظر: \"جامع البيان\" للطبري ٢٢/ ٩٠.\n(٤) لم يذكر بجرحٍ أو تعديل.\n(٥) الصياد. ثقة.\n(٦) العامري. صدوق.","vol":"22","page":92},{"text":"نمير (١)، عن الأَعمش (٢)، عن مسلم (٣)، عن مسروق (٤)، عن عبد الله (٥) قال: إذا تكلم الله ﷿ بالوحي سمع أهل السماء صلصلة (٦) كصلصلة السلسلة على الصفوان (٧)، فيصعقون (٨) لذلك\n_________\n(١) عبد الله بن نمير الهمداني الخارفي، أبو هشام الكُوفيّ، والد محمَّد بن عبد الله بن نمير، ثقة، صاحب حديث، من أهل السنة.\n(٢) ثقة حافظ، لكنه مدلس.\n(٣) ابن صبيح الهمداني مولاهم. ثقة.\n(٤) ابن الأجدع بن مالك الهمداني. ثقة.\n(٥) هو ابن مسعود. الصحابي المشهور.\n(٦) الصَّلْصَلة: صَوتُ الحَديدِ إذا حُرِّكَ. يقال: صَلَّ الحديدُ، وصَلْصَل. والصَّلْصَلة أشدُّ من الصليل. ثم أطلق على كل صوت له طنين، وقيل: هو صوت متدارك لا يدرك في أول وهلة، ومنه حديث حُنين أنَّهم سمعوا صلصلة بين السماء والأرض. وصلصلة اللجام صوته إذا ضوعف الصوت.\nقال الأزهري: قال الليث: يقال: صل اللجام إذا توهمت صوته حكايته صل، فإن توهمت ترجيعًا قلت: صلصل. والصلصلة المذكورة: صوت الملك بالوحي. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٦ (صلصل)، \"مختار الصحاح\" للرازي (ص ١٥٤) (صلل).\n(٧) الصفوان جمع صفوانة، وهي الصخرة الملساء. وقيل: الحجرُ الأملسُ. وجمعهُ صفي. وقيل: هو جمع، واحدة صفوانة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٠ (صفا). \"مختار الصحاح\" للرازي (ص ١٥٣) (صفا).\n(٨) الصَّعقُ: أن يُغْشَى على الإنسان من صوت شديد يسمعه، وربما مات منه، ثم استعمل في الموت كثيرًا، قال تعالى: ﴿فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ﴾ أي: مات. والصعقة: المرة الواحدة منه. والمصعوق: هو المغشي عليه، أو الذي يموت فجأة لا يعجل دفنه. =","vol":"22","page":93},{"text":"ويخرون سجدًا، فإذا علموا أنَّه وحي فزع عن قلوبهم، قال: فيرد إليهم فينادي أهل السماوات بعضهم بعضًا ﴿قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ﴾ (١) ورفعه بعضهم (٢).\n[٢٣٢٢] أخبرنا عبد الله بن حامد (٣)، أخبرنا أبو العباس أَحْمد بن محمَّد بن أبي سعيد البزَّاز (٤)، حدثنا علي بن إشكاب (٥)، حدثنا أبو معاوية (٦)، عن الأَعمش (٧)، عن مسلم بن صبيح (٨)، عن مسروق (٩)، عن عبد الله (١٠) قال: قال رسول الله -ﷺ-: \"إن الله ﷿\n_________\n= انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣١ (صعق)، \"مختار الصحاح\" للرازي (ص ١٥٢) (صعق)، \"فتح الباري\" لابن حجر ٦/ ٤٤٤.\n(١) سقطت من (م).\n(٢) [٢٣٢١] الحكم على الإسناد:\nرجاله ثقات عدا الحسن بن عليّ صدوق وشيخ المصنف لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nرواه أبو داود كتاب السنة، باب في القرآن (٤٧٣٨). والطبري في \"جامع البيان\" ٢٢/ ٩٠، عن عبد الله بن مسعود.\n(٣) لم يذكر بجرحٍ أو تعديل.\n(٤) أَحْمد بن محمَّد بن أَحْمد بن أبي سعيد؛ أبو العباس البزَّاز الدُّوريّ، ذكره يوسف القواس في جملة شيوخه الثِّقات.\n(٥) علي بن إشكاب؛ أبو الحسن، صدوق.\n(٦) الضَّرير الكُوفيّ. ثقة أحفظ النَّاس لحديث الأَعمش وقد يهم في حديث غيره.\n(٧) سليمان بن مهران. ثقة حافظ لكنه مدلس.\n(٨) ثقة.\n(٩) ابن الأجدع بن مالك الهمداني، ثقة.\n(١٠) هو ابن مسعود الصحابي المشهور.","vol":"22","page":94},{"text":"إذا تكلم بالوحي سمع أهل السماء للسماء (١) صلصلة كجرِّ السلسلة على الصفا، فيصعقون فلا يزالون كذلك حتَّى يأتيهم جبريل ﵇، فإذا جاءهم جبريل فزع عن قلوبهم (٢)، فيقولون: يَا جبريل ماذا قال ربك؟، قال: يقول الحق (٣) فينادون الحق الحق\" (٤).\n\nوالشاهد لهذا الحديث والمفسر (٥) له:\n[٢٣٢٣] ما أخبرنا أبو محمَّد عبد الله بن محمَّد الفقيه (٦)، أخبرنا أبو بكر محمَّد بن إسحاق بن أَيُّوب (٧)، أخبرنا بشر بن موسى (٨)،\n_________\n(١) سقطت من (م).\n(٢) (فزع عن قلوبهم) بضم الفاء وتشديد الزاي وبالعين المهملة أي: كُشِفَ عنهم الفزع وأزيل.\n(٣) أي: قال الله القول الحق.\n(٤) [٢٣٢٢] الحكم على الإسناد:\nرواته ثقات ما عدا علي بن إشكاب، صدوق، وشيخ المصنف لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nانظر: تخريج الحديث السابق. وصححه الألباني في \"صحيح الجامع\" (٤٣٦).\n(٥) في (م): المقر.\n(٦) عبد الله بن محمَّد بن يعقوب بن الحارث بن الخليل؛ أبو محمَّد الكلاباذي الفقيه البخاري، ويعرف بعبد الله الأستاذ، ضعيف.\n(٧) وردت هكذا في المخطوط، وفي (م): أبو بكر أَحْمد بن إسحاق، وهو الصواب كما أثبته من كتب التراجم، وهو: أَحْمد بن إسحاق بن أَيُّوب بن يزيد بن عبد الرحمن بن نوح النَّيْسَابُورِيّ، الإِمام الجليل؛ أبو بكر بن إسحاق الصبغي، لم يذكر بجرحٍ أو تعديل.\n(٨) ابن صالح بن شيخ عميرة. ثقة.","vol":"22","page":95},{"text":"حدثنا الحميدي (١)، حدثنا سفيان (٢)، حدثنا عمرو بن دينار (٣): سمعت عكرمة (٤)، سمعت أَبا هريرة يقول: إن نبي الله - ﷺ - قال: \"إذا قضى الله ﷿ الأمر في السماء ضربت الملائكة بأجنحتها خضعانًا (٥) لقوله كأنه سلسلة على صفوان، فإذا فزع عن قلوبهم قالوا: ماذا قال ربكم؟، قالوا: الذي قال الحق وهو العلي الكبير\" (٦).\n_________\n(١) عبد الله بن الزُّبير الحميدي. ثقة حافظ.\n(٢) هو ابن عيينة بن أبي عمران ميمون الباهليّ. ثقة حافظ إمام حجة إلَّا أنَّه تغير حفظه بأخرة وكان ربما دلس ولكن عن الثِّقات، وكان أثبت النَّاس في عمرو بن دينار.\n(٣) ثقة ثبت.\n(٤) مولى ابن عباس. ثقة ثبت عالم بالتفسير.\n(٥) \"ضربت الملائكة بأجنحتها خضعانا\" بفتحتين من الخضوع، وفي رواية بضم أوله وسكون ثانيه، وهو مصدر بمعنى: خاضعين. \"لقوله\" أي: لقول الله تعالى، \"كأنه\" أي: القول المسموع. وقيل: الخضعان: مصدر خضع يخضع خضوعا وخضعانا كالغفران والكفران. ويروى بالكسر كالوجدان. ويجوز أن يكون جمع خاضع. وفي رواية: \"خضعا لقوله\" جمع خاضع.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٣ (خضع).\n(٦) [٢٣٢٣] الحكم على الإسناد:\nفيه شيخ المصنف ضعيف وشيخ شيخه لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nرواه البخاري في التفسير تفسير سورة الحجر، باب قوله ﴿إِلَّا مَنِ اسْتَرَقَ السَّمْعَ﴾ (٤٧٠١)، وسورة سبأ، باب ﴿حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ﴾ (٤٨٠٠) والتوحيد، باب قول الله ﷿ ﴿وَلَا تَنْفَعُ الشَّفَاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ﴾ (٧٤٨١)، والترمذي في التفسير باب ومن سورة سبأ (٣٢٢٣) وقال: هذا حديث حسن صحيح، وابن ماجه في المقدمة، باب فيما أنكرت الجهمية (١٩٤). والطبري في \"جامع البيان\" ٢٢/ ٩١، عن أبي هريرة.","vol":"22","page":96},{"text":"[٢٣٢٤] وأنبأني عقيل بن محمَّد (١)، أخبرني المعافى بن زكريا (٢)، أخبرني محمَّد بن جرير (٣)، حدثنا زكريا بن أَبان المصري (٤)، حدثنا نعيم (٥)، حدثنا الوليد بن مسلم (٦)، عن عبد الرحمن بن يزيد بن جابر (٧)، عن ابن أبي زكريا (٨)، عن رجاء ابن حيوة (٩) عن النواس بن سمعان (١٠) قال: قال رسول الله -ﷺ-: \"إذا أراد الله أن يوحي بالأمر تكلم بالوحي أخذت السماوات منه رجفة -أو قال: رعدة- شديدة خوفًا من الله، فإذا سمع بذلك أهل\n_________\n(١) ابن أَحْمد الجرجائي الإستراباذيّ. لم أجده.\n(٢) أبو الفرج النهرواني، العلامة الفقيه الحافظ الثقة.\n(٣) أبو جعفر الطبري. الإِمام العالم المجتهد. صاحب التصانيف البديعة.\n(٤) روى عن: أبي صالح كاتب الليث ونعيم بن حماد وروى عنه: ابن جرير الطبري. ولم أجده.\n\"تهذيب السنن والآثار\" للطبري ١/ ١٣١ - ١٥٧ (ومسند ابن عباس).\n(٥) نعيم بن حماد بن معاوية بن الحارث بن همام بن سلمة بن مالك الخُزَاعِيّ، صدوق يخطئ كثيرًا.\n(٦) الوليد بن مسلم القُرشيّ، أبو العباس الدِّمشقيّ مولى بني أمية، ثقة لكنه كثير التدليس والتسوية.\n(٧) الأزدي، أبو عتبة السلمي الدِّمشقيّ الداراني، ثقة.\n(٨) عبد الله بن أبي زكريا الخُزَاعِيّ، أبو يحيى الشَّاميّ، واسم أبي زكريا إياس بن يزيد، ثقة فقيه عابد.\n(٩) رجاء بن حيوة بن جرول، ويقال: جندل، بن الأحنف بن السمط ابن امرئ القيس بن كندة الكندي كان ثقة فقيه.\n(١٠) النواس بن سمعان الكلابي، ويقال: الأَنْصَارِيّ، صحابي جليل.","vol":"22","page":97},{"text":"السماوات صعقوا وخروا لله سجدًا، فيكون أول من يرفع رأسه جبريل فيكلمه الله من (١) وحيه بما أراد، ثم يمر جبريل على الملائكة، كلما مر بسماء تسأله (٢) ملائكتها: ماذا قال ربنا يَا جبريل؟، فيقول جبريل قال: الحق وهو العلي الكبير، قال (٣): فيقولون كلهم مثل ما قال جبريل، فينتهي جبريل (٤) بالوحي حيث أمره الله\" (٥).\n[٢٣٢٥] وبه عن ابن جرير (٦)، حدثنا يعقوب (٧)، حدثنا ابن علية (٨)، حدثنا أَيُّوب (٩)، عن هشام بن عروة (١٠)، قال: قال الحارث بن هشام (١١) لرسول الله - ﷺ -: كيف يأتيك الوحي؟،\n_________\n(١) في (م): في.\n(٢) في (م): سألته.\n(٣) من (م).\n(٤) سقطت من (م).\n(٥) [٢٣٢٤] الحكم على الإسناد:\nفيه شيخ المصنف وزكريا بن أَبان لم أجد لهما ترجمة\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ٩١، عن النواس بن سمعان.\n(٦) الإِمام العالم المجتهد. صاحب التصانيف البديعة.\n(٧) يعقوب بن إبراهيم. أبو يوسف الدورقي، ثقة وكان من الحفاظ.\n(٨) إسماعيل ابن عليّة. ثقة حافظ.\n(٩) أَيُّوب السختياني، ثقة ثبت حجة.\n(١٠) ثقة فقيه ربما دلس.\n(١١) الحارث بن هشام بن المغيرة بن عبد الله بن عمر بن مخزوم القُرشيّ المخزومي أبو عبد الرحمن المكيّ، له صحبة.","vol":"22","page":98},{"text":"قال: \"يأتيني في صلصلة كصلصلة الجرس (١) فيفصم (٢) عني حين\n_________\n(١) الجرس: الجلجل الذي يعلق في رؤوس الدواب، واشتقاقه من الجرس بإسكان الراء وهو الحس. وقال الكرماني: الجرس ناقوس صغير أو سطل في داخله قطعة نحاس يعلق منكوسا على البعير فإذا تحرك تحركت النحاسة فأصابت السطل فحصلت الصلصلة. قال العلماء: والحكمة في ذلك أن يتفرغ سمعه - ﷺ -، ولا يبقى فيه ولا في قلبه مكان لغير صوت الملك.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٦٠ (جرس).\nمسألة: فإن قيل: المحمود لا يشبه بالمذموم، إذ حقيقة التشبيه إلحاق ناقص بكامل، والمشبه الوحي -وهو محمود-، والمشبه به صوت الجرس وهو مذموم لصحة النهي عنه، والتنفير من مرافقة ما هو معلق فيه، والإعلام بأنه لا تصحبهم الملائكة، كما أخرجه مسلم، وأبو داود وغيرهما، فكيف يشبه ما فعله الملك بأمر تنفر منه الملائكة؟ !، والجواب: أنَّه لا يلزم في التشبيه تساوي المشبه بالمشبه به في الصفات كلها، بل ولا في أخص وصف له، بل يكفي اشتراكهما في صفة ما، فالمقصود هنا بيان الجنس، فذكر ما أَلْف السامعون سماعه تقريبًا لأفهامهم، والحاصل أن الصوت له جهتان: جهة قوة، وجهة طنين، فمن حيث القوة وقع التشبيه به، ومن حيث الطرب وقع التنفير عنه، وعلل بكونه مزمار الشيطان ويحتمل أن يكون النهي عنه وقع بعد السؤال المذكور، وفيه نظر. انظر: \"فتح الباري\" لابن حجر ١/ ٢٠.\n(٢) يَفْصِمُ: بفتح الياء وإسكان الفاء وكسر الصاد المهملة أي: يقلع وينجلي ما يتغشاني منه. قاله الخطابي. قال العلماء: الفصم هو: القطع من غير إبانة، وأما القصم بالقاف: فقطع مع الإبانة والانفصال، ومعنى الحديث: أن الملك يفارق على أن يعود، ولا يفارقه مفارقة قاطع لا يعود. وروي هذا الحرف أَيضًا (يفصم) بضم الياء وفتح الصاد على ما لم يسم فاعله. وروي بضم الياء وكسر الصاد على أنَّه أفصم يفصم رباعي، وهي لغة قليلة، وهي من أفصم المطر إذا أقلع وكف. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٥٢ (فصم). وفي (م): حين يقصم.","vol":"22","page":99},{"text":"يفصم (وقد وعيته) (١)، ويأتيني أحيانًا (٢) في مثل صورة الرَّجل فيكلمني به كلامًا وهو أهون عليَّ (٣) \" (٤).\n_________\n(١) ما بين القوسين مثبت من (م).\n(٢) الحسين: الوقت، وقوله: \"أحيانًا\" جمع حين يطلق على كثير الوقت وقليله، والمراد به هنا: مجرد الوقت، فكأنه قال: أوقاتا يأتيني، وانتصب على الظرفية وعامله \"يأتيني\" مؤخر عنه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٧٠ (حين).\n(٣) قال العلماء: ذكر في هذا الحديث حالين من أحوال الوحي، وهما: مثل صلصلة الجرس، وتمثل الملك رجلًا، ولم يذكر الرؤيا في النَّوم، وهي من الوحي، لأن مقصود المسائل بيان ما يختص به النَّبِيّ -ﷺ- ويخفى فلا يُعرف إلَّا من جهته، وأما الرؤيا فمشهورة معروفة وقد كانت بداية الوحي.\nقال القاضي ﵀ وغيره من العلماء: إنما ابتدئ - ﷺ - بالرؤيا لئلا يفجأه الملك ويأتيه صريح النبوة بغتة فلا يحتملها قوى البشرية، فبدئ بأول خصال النبوة وتباشير الكرامة من صدق الرؤيا، ورؤية الضوء وسماع الصوت وسلام الحجر والشجر عليه بالنبوة.\nانظر؛ \"شرح صحيح مسلم\" للنووي ١٥/ ٨٩.\n(٤) [٢٣٢٥] الحكم على الإسناد:\nرجاله ثقات، ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البخاري في بدء الوحي باب (٢)، وبدء الخلق، باب ذكر الملائكة (٣٢١٥)، ومسلم في الفضائل، باب عرق النَّبِيّ -ﷺ- في البرد وحين يأتيه الوحي (٢٣٣٣). والترمذي في المناقب، باب ما جاء كيف كان ينزل الوحي على النَّبِيّ - ﷺ - (٣٦٣٤). والنَّسائيّ في الافتتاح باب ما جاء في القرآن ٢/ ١٤٦ - ١٤٨. وأَحمد في \"المسند\" ٦/ ١٥٨ (٢٥٢٥٢)، ٢٥٧ (٢٦١٩٨). ومالك في النداء للصلاة (٤٢٥). الطبري في \"جامع البيان\" ٢٢/ ٩١، عن الحارث بن هشام.","vol":"22","page":100},{"text":"* وقال بعضهم: إنما يفزعون حذرًا من قيام الساعة.\nقال الكلبي: كان بين عيسى ومحمَّد ﵉ فترة زمان طويل لا يجري فيها الرسل خمسمائة وخمسين عامًا، فلما بعث الله محمدًا كلم الله جبريل بالرسالة إِلَى محمَّد، فلما سمعت الملائكة الصوت ظنوا أنها الساعة قد قامت فصعقوا مما (١) سمعوا، فلما انحدر جبريل جعل يمر بكل أهل سماء فيكشف عنهم فيرفعون رؤوسهم، فيقول بعضهم لبعض: ماذا قال ربكم؟، فلم يدروا (٢) ما كان، ولكنهم قالوا: قال: الحق وهو العلي الكبير.\nوذلك أن محمدًا عند أهل السماوات من أشراط الساعة، فلما بعثه الله تعالى فزع أهل السماوات لا يشكون إلَّا أنها الساعة.\nوقال (٣) الضحاك: إن الملائكة المعقبات الذين يختلفون إِلَى أهل الأرض يكتبون أعمالهم إذا أرسلهم الرب فانحدروا فسمع لهم صوت شديد، فيحسب الذين هم أسفل منهم من الملائكة أنَّهم من أمر الساعة، فيخرون سجدًا ويصعقون حتَّى يعلموا أنَّه ليس من أمر الساعة (٤).\n_________\n(١) في (م): بما.\n(٢) في (م): يدرون.\n(٣) في (م): روى.\n(٤) وقد روي عن ابن عباس - ﵁ -، وقتادة، أنهما فسرا هذِه الآية بابتداء إيحاء الله تعالى إِلَى محمَّد - ﷺ - بعد الفترة التي كانت بينه وبين عيسى ﵊، ولا شك أن هذا أولى ما دخل في هذِه الآية. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٥٨.","vol":"22","page":101},{"text":"وهذا تنبيه من الله سبحانه وإخبار أن الملائكة مع هذِه الصفة لا يمكنهم أن يشفعوا لأحد إلا أن يؤذن لهم، فإذا أذن الله لهم سمعوا (١) وحيه كان هذا حالهم، فكيف تشفع الأصنام؟ ! .\n* وقال الآخرون: بل الموصفون بذلك المشركون.\nوقال الحسن، وابن زيد: يعني: حتَّى (٢) إذا كشف الفزع عن قلوب المشركين عند نزول الموت بهم إقامة للحجة (٣) عليهم قالت لهم الملائكة: ﴿مَاذَا قَالَ رَبُّكُمْ﴾ في الدنيا؟ قالوا: ﴿الْحَقَّ﴾، فأقروا به حين لم (٤) ينفعهم الإقرار، ودليل هذا التأويل قوله (٥) في آخر السورة ﴿وَلَوْ تَرَى إِذْ فَزِعُوا فَلَا فَوْتَ﴾ (٦).\n_________\n(١) في (م): وسمعوا.\n(٢) سقطت من (م).\n(٣) في (م): الحجة.\n(٤) في (م): لا.\n(٥) في (م): في قوله في.\n(٦) قال الطبري في \"جامع البيان\" ٢٢/ ٩٢ - ٩٣: وأولى الأقوال في ذلك بالصواب، القول الذي ذكره الشّعْبيّ، عن ابن مسعود لصحة الخبر الذي ذكرناه عن ابن عباس، عن رسول الله - ﷺ - بتأييده. وإذ كان ذلك كذلك، فمعنى الكلام: لا تنفع الشفاعة عنده، إلَّا لمن أذن له أن يشفع عنده، فإذا أذن الله لمن أذن له أن يشفع فزع لسماعه إذنه، حتَّى إذا فُزّع عن قلوبهم، فجُلّيَ عنها، وكشَف الفزع عنهم، قالوا: ماذا قال ربكم؟ قالت الملائكة: الحق، وهو العلي على كل شيء الكبير الذي لا شيء دونه.\nوالعرب تستعمل فُزّع في معنيين، فتقول للشجاع الذي به تنزل الأمور التي يفزع منها: وهو مفزع، وتقول للجبان الذي يفزع من كل شيء: إنه لمفزع، وكذلك تقول للرجل الذي يقضي له النَّاس في الأمور بالغلبة على من نازله فيها: هو مُغَلّب وإذا أريد به هذا المعنى كان غالبًا، وتقول للرجل أَيضًا الذي هو مغلوب أبدًا: مُغَلَّب.","vol":"22","page":102},{"text":"<span data-type=\"title\" id=toc-4026>٢٤ </span>- ﴿قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاوَاتِ وَالْأَرْضِ قُلِ اللَّهُ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ (٢٤)﴾\nهذا على جهة الإنصاف في الحجاج، كما يقول القائل: أحدنا كاذب، وهو يعلم أنَّه صادق، وأن صاحبه كاذب.\nوالمعنى: ما نحن وأنتم على أمر واحد، إن أحد الفريقين لمهتد، والآخر ضال (١)، فالنبي ومن اتبعه على الهدى، ومن خالفه في ضلال، فكذَّبهم بأحسن من تصريح الكذب (٢).\nوقيل: هذا على وجه الاستهزاء بهم، وهو غير شاك في دينه، وهذا كقول الشَّاعر، وهو أبو الأسود:\nيقول القائلون بنو قشير ... طوال الدهر ما ننسى عليًا\nفإن يك حبهم رشدًا أحبه ... وليس بمخطي إن كان غيا\nبنو عم الرسول وأقربوه (٣) ... أحب النَّاس كلهم إليا (٤)\n_________\n(١) وهو قول قتادة، رواه الطبري في \"جامع البيان\" ٢٢/ ٩٣.\n(٢) في (م): التكذيب.\n(٣) جاء هذا البيت قبل البيت السابق في (م) وكُتب هكذا: فإن يكن الرسول وأقربوه.\n(٤) هذِه الأبيات رواها ابن عساكر، عن أبي الأسود، فقال: وكان أبو الأسود ممن صحب عليًا، وكان من المتحققين بمحبته ومحبة ولده. . ثم ساق الأبيات إِلَى أن قال: وكان نازلا في بني قشير بالبصرة، وكانت بنو قشير عثمانية، وكانت امرأته =","vol":"22","page":103},{"text":"فقال له من غير شك، وقد أيقن أن حبهم رشد.\nوقال بعضهم: (أو) بمعنى الواو، يعني إنَّا لعلى هدى وإنكم (إياكم في) (١) ضلال مبين (٢)، كقول جرير:\nأثعلبة الفوارس أو رياحا ... عدلت بهم طُهية والخشابا (٣)\n_________\n= أم عوف منهم، فكانوا يؤذونه ويسبونه وينالون من علي بن أبي طالب بحضرته ليغيظوه، ويرمونه بالليل، فقال في ذلك أبياتا يهجوهم، ويمدح عليًا وآل بيته، فقال له بنو قشير: شككت يَا أَبا الأسود في صاحبك حيث تقول: فإن يك حبهم رشدا أصبه .. فقال: أما سمعتم قول الله ﷿: ﴿وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ﴾، أفترى الله ﷿ شك في نبيه؟ ! .\nوقد روي أن معاوية قال هذِه المقالة فأجابه هذا الجواب.\nوقال الفراء في \"معاني القرآن\" (٢٦٣ - ٢٦٤): في تفسير هذِه الآية قال المفسرون: معناه: وإنا لعلى هدى، وأنتم في ضلال مبين، معنى (أو) معنى الواو عندهم، وكذلك هو في المعنى، غير أن العرب على غير ذلك، لا تكون (أو) بمنزلة الواو، ولكنها تكون في الأمر المفوض (واو الإباحة) كما تقول: إن شئت خذ درهمًا أو اثنين، فله أن يأخذ واحدًا أو اثنين، وليس له أن يأخذ ثلاثة، في قول من لا يبصر العربية، ويجعل (أو) بمنزلة الواو، ويجوز له أن يأخذ ثلاثة في قولهم بمنزلة قولك: خذ درهمًا واثنين، فالمعنى في قوله: ﴿وَإِنَّا أَوْ إِيَّاكُمْ﴾ إنَّا لضالون أو مهتدون، وإنكم أَيضًا لضالون أو مهتدون، وهو يعلم أن رسوله المهتدي، وأن غيره الضالون.\nانظر: \"تاريخ دمشق\" لابن عساكر ٢٥/ ١٨٨ - ١٨٩.\n(١) في (م): وإياكم لفي.\n(٢) وهو قول عكرمة، وزياد، رواه الطبري ٢٢/ ٩٤.\n(٣) البيت لجرير كما ذكر المصنف ﵀، وهو من شواهد سيبويه \"الكتاب\" =","vol":"22","page":104},{"text":"يعني أثعلبة ورياحًا.\n\n<span data-type=\"title\" id=toc-4028>٢٦ </span>- ﴿قُلْ لَا تُسْأَلُونَ عَمَّا أَجْرَمْنَا وَلَا نُسْأَلُ عَمَّا تَعْمَلُونَ <span data-type=\"title\" id=toc-4027>(٢٥) </span>قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا﴾ (١)\n(أي: يقضي) (٢) ﴿بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ﴾ (٣).\n_________\n= ١/ ٥٢، ٤٨٩، وروايته في الموضع الثاني (أو رياحا)، وفي الموضع الأول (أم رياحا). قال: فأما إذا قلت: أتضرب أو تحبس زيدا، فهو بمنزلة: أزيدا أو عمرا ضربت، قال الشَّاعر: أثعلبة. . البيت. وإن قلت: تضرب أو تقتل، كان كقولك: أتقتل زيدًا أو عمرا، قال: و(أم) في كل هذا جيد، وإن قال: أتجلس أم تذهب؟، فـ (أم) و(أو) فيه سواء.\nوالبيت من شواهد أبي عبيدة في \"مجاز القرآن\" (الورقة ٩٩ ب) قال في تفسير هذِه الآية: ﴿وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ﴾ لأن العرب تضع (أو) في موضع واو الموالاة. قال: أثعلبة الفوارس. . البيت. يعني: ثعلبة ورياحا، وقال قوم: قد يتكلم بهذا من يشك في دينه، وقد علموا أنَّهم على هدى، وأولئك على ضلال، فقال هذا، وإن كان كلامًا واحدًا على وجه الاستهزاء، يقال هذا لهم.\n(١) يقول تعالى ذكره لنبيه محمَّد - ﷺ -: قل لهؤلاء المشركين: أحد فريقينا على هدى والآخر على ضلال، (لا تُسْألون) أنتم (عما أجرمنا) نحن من جرم، وركبنا من إثم، (ولا نُسأَلُ) نحن (عما تعملون) أنتم من عمل.\nانظر: \"جامع البيان عن تفسير آي القرآن\" ٢٢/ ٩٥. وفي (م): ﴿يَجْمَعُ بَيْنَنَا رَبُّنَا﴾ يوم القيامة.\n(٢) وهو قول قتادة، رواه الطبري في \"جامع البيان\" ٢٢/ ٩٥. وعبارة (أي يقضي) سقطت من (م).\n(٣) وقوله تعالى: ﴿قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا﴾ أي: يوم القيامة يجمع بين الخلائق في صعيد واحد، ثم يفتح بيننا بالحق، أي: يحكم بيننا بالعدل، فيجزي كل عامل بعمله إن خيرًا فخير وإن شرًا فشر، وستعلمون يومئذ لمن العزة والنصر والسعادة =","vol":"22","page":105},{"text":"<span data-type=\"title\" id=toc-4029>٢٧ </span>- ﴿قُلْ أَرُونِيَ الَّذِينَ أَلْحَقْتُمْ بِهِ شُرَكَاءَ﴾\nيعني: الأصنام، هل خلقوا من الأرض شيئًا، أم لهم شرك في السماوات؟، ونظيرها وتفسيرها في سورة الملائكة (١) والأحقاف (٢).\nثم قال: ﴿كَلَّا بَلْ هُوَ اللَّهُ الْعَزِيزُ الْحَكِيمُ﴾ وهو القوي القاهر الذي يمنع من يشاء ولا يمنعه مانع، فهو العزيز المنتقم ممن كفر به وخالفه، الحكيم (٣) في تدبيره لخلقه، فأنى يكون له شريك في ملكه؟ ! .\n\n<span data-type=\"title\" id=toc-4030>٢٨ </span>- ﴿وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا﴾ (٤)\nعامة للنَّاس كلهم؛ العرب والعجم وسائر الأمم.\n_________\n= الأبدية كما قال تعالى: ﴿وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ (١٤) فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ (١٥) وَأَمَّا الَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ فَأُولَئِكَ فِي الْعَذَابِ مُحْضَرُونَ﴾ ولهذا قال ﷿: ﴿وَهُوَ الْفَتَّاحُ الْعَلِيمُ﴾ أي: الحاكم العادل العالم بحقائق الأمور، وهو القاضي العلم بالقضاء بين خلقه، لأنه لا تخفى عنه خافية، ولا يحتاج على شهود تعرّفه المُحقّ من المبطل. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٨٦.\n(١) وهو قوله تعالى: ﴿قُلْ أَرَأَيْتُمْ شُرَكَاءَكُمُ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ﴾ (٤٠).\n(٢) وهو قوله تعالى: ﴿قُلْ أَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ﴾ الآية (٤).\n(٣) سقطت من (م).\n(٤) قوله تعالى: ﴿إِلَّا كَافَّةً لِلنَّاسِ﴾ استشهد به بعض علماء العربية على جواز تقدم الحال على صاحبها المجرور بالحرف؛ قالوا: لأن المعنى: ﴿وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ﴾ أي: جميعًا، أي: أرسلناك للنَّاس في حال كونهم مجتمعين في =","vol":"22","page":106},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رسالتك، وممن أجاز ذلك أبو علي الفارسيّ، وابن كيسان، وابن برهان، ولذلك شواهد في شعر العرب؛ كقول طليحة بن خويلد الأسدي:\nفإن تك أذواد أصبن ونسوة ... فلن يذهبوا فرغًا بقتل حبال\nوكقول كثير:\nلئن كان برد الماء هيمان صاديًا ... إِلَى حبيبًا إنها لحبيب\nوقول الآخر:\nتسليت طرًّا عنكم بعد بينكم ... بذكركم حتَّى كأنكم عندي\nفقوله في البيت الأول: فرغًا، أي: هدرًا، حال وصاحبه المجرور بالباء الذي هو بقتل، وحبال اسم رجل. وقوله في البيت الثاني: هيمان صاديًا، حالان من ياء المتكلم المجرورة بإلى في قوله: إِلَى حبيبًا. وقوله في البيت الثالث: طرا حال من الضمير المجرور بعن، في قوله: عنكم، وهكذا وتقدم الحال على صاحبها المجرور بالحرف منعه أغلب النحويّين.\nوقال الزمخشري في \"الكشاف\" في تفسير قوله تعالى: ﴿وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ﴾ إلَّا رسالة عامة لهم محيطة بهم؛ لأنهم إذا شملتهم، فإنَّها قد كفتهم أن يخرج منها أحد منهم. وقال الزجاج: المعنى: أرسلناك جامعًا للنَّاس في الإنذار والإبلاع فجعله حالًا من الكاف، وحق التاء على هذا أن تكون للمبالغة كتاء الراوية والعلامة، ومن جعله حالًا من المجرور متقدمًا عليه فقد أخطأ؛ لأن تقدم حال المجرور عليه في الإحالة بمنزلة تقدم المجرور على الجار، وكم ترى ممن يرتكب هذا الخطأ ثم لا يقنع به حتَّى يضم إليه أن يجعل اللام بمعنى إِلَى؛ لأنه لا يستوي له الخطأ الأول إلَّا بالخطأ الثاني، فلا بد له من ارتكاب الخطأين. وقد اعترض على كلام الزمخشري: بأن ﴿كَافَّةً﴾ مختصة بمن يعقل وبالنصب على الحال كطرا، وقاطبة. وهو المشهور المتداول في كلام العرب. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٠٠ - ٣٠١.\nوانظر التعليق عند قوله تعالى في الأحزاب: ﴿يَاأَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا (٤٥)﴾.","vol":"22","page":107},{"text":"[٢٣٢٦] أخبرنا عبد الله بن حامد (١)، أخبرنا محمَّد بن جعفر (٢)، حدثنا علي بن حرب (٣)، حدثنا ابن فضيل (٤)، حدثنا يزيد بن أبي زياد (٥)، عن مجاهد (٦) ومقسم (٧) عن ابن عباس، عن النَّبِيّ -ﷺ- قال: \"أعطيت خمسًا، ولا أقول فخرًا: بعثت إِلَى الأحمر والأسود، وجُعلت لي الأرض طهورًا ومسجدًا، وأحل لي المغنم ولم يحل لأحد كان قبلي، ونصرت بالرعب فهو يسير من أمامي مسيرة (٨) شهر وأعطيت الشفاعة فادخرتها لأمتي يوم القيامة، وهي إن شاء الله نائلة من لا يشرك بالله شيئًا\" (٩).\n_________\n(١) الماهاني الأصفهاني الوزان.\n(٢) المطيري، ثقة مأمون.\n(٣) ابن عليّ الطَّائيّ أبو الحسن المفضلي، صدوق فاضل.\n(٤) محمَّد بن فضيل بن غزوان، صدوق عارف رمي بالتشيع.\n(٥) القُرشيّ الهاشمي، ضعيف كبر فتغير وصار يتلقى وكان شيعيًّا.\n(٦) ابن جبر المكيّ، ثقة إمام في التفسير وفي العلم.\n(٧) مقسم بن بجرة، صدوق وكان يرسل.\n(٨) من (م).\n(٩) [٢٣٢٦] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرحٍ أو تعديل ويزيد بن أبي زياد ضعيف.\nالتخريج:\nانفرد به أَحْمد في \"مسنده\" ١/ ٢٥٠ (٢٢٥٦) ١/ ٣٠١ (٢٧٤٢) عن ابن عباس، وله شواهد من حديث أبي هريرة عند البخاري في الجهاد والسير باب قول النَّبِيّ: \"نصرت بالرعب\" (٢٩٧٧)، والتعبير باب المفاتيح في اليد (٧٠١٣)، ومسلم في المساجد (٥٢٣). قال قتادة في هذِه الآية: أرسل الله تعالى محمدًا - ﷺ - إِلَى العرب والعجم، فأكرمهم على الله ﵎ أطوعهم له، وعن عكرمة قال: =","vol":"22","page":108},{"text":"وقيل معناه: كافًّا للنَّاس تكفّهم عما هم عليه من الكفر، وتدعوهم إِلَى الإِسلام، والهاء فيه للمبالغة ﴿وَنَذِيرًا وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-4032>٣٠ </span>- ﴿وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ <span data-type=\"title\" id=toc-4031>(٢٩) </span>قُلْ لَكُمْ مِيعَادُ يَوْمٍ لَا تَسْتَأْخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ (٣٠)﴾ (١) الآيتين.\n_________\n= سمعت ابن عباس - ﵄ - يقول: إن الله تعالى فضل محمدًا - ﷺ - على أهل السماء وعلى الأنبياء. قالوا: يَا ابن عباس فبم فضله على الأنبياء؟ قال -ﷺ-: إن الله تعالى قال: ﴿وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ﴾ وقال للنبي - ﷺ -: ﴿وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِلنَّاسِ﴾ فأرسله الله تعالى إِلَى الجن والإنس. وهذا الذي قاله ابن عباس ﵄ قد ثبت في الصحيحين رفعه عن جابر - ﵁ - قال: قال رسول الله - ﷺ -: \"أعطيت خمسًا لم يعطهن أحد من الأنبياء قبلي: نصرت بالرعب مسيرة شهر، وجعلت لي الأرض مسجدًا وطهورًا، فأيما رجل من أمتي أدركته الصلاة فليصل، وأحلت لي الغنائم ولم تحل لأحد قبلي، وأعطيت الشفاعة، وكان النَّبِيّ يبعث إِلَى قومه خاصة وبعثت إِلَى النَّاس عامة\".\nانظر: \"تفسير القرآن العظيم\" لابن كثير ٢٨٧/ ١١ - ٢٨٨.\n(١) ﴿قُلْ لَكُمْ مِيعَادُ يَوْمٍ﴾ أي: ميقات يوم وهو يوم البعث. وقيل: وقت حضور الموت، وقيل: أراد يوم بدر؛ لأنه كان يوم عذابهم في الدنيا، وعلى كل تقدير فهذِه الإضافة للبيان، ويجوز في ﴿مِيعَادُ﴾ أن يكون مصدرًا مرادًا به الوعد، وأن يكون اسم زمان. قال أبو عبيدة: الوعد والوعيد والميعاد بمعنى. وقرأ ابن أبي عبلة بتنوين ﴿مِيعَادُ﴾ ورفعه، ونصب يوم على أن يكون ﴿مِيعَادُ﴾ مبتدأ، و﴿يَوْمًا﴾ ظرف، والخبر لكم. وقرأ عيسى بن عمر برفع ﴿مِيعَادُ﴾ منونًا، ونصب يوم مضافًا إِلَى الجملة بعده. وأجاز النحويون ﴿مِيعَادُ يَوْمٍ﴾ برفعهما منونين على أن ميعاد مبتدأ و﴿يَوْمٍ﴾ بدل منه، وجملة ﴿لَا تَسْتَأْخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ﴾ صفة لميعاد: أي: هذا الميعاد المضروب لكم لا تتأخرون عنه ولا =","vol":"22","page":109},{"text":"<span data-type=\"title\" id=toc-4033>٣١ </span>- ﴿وَقَالَ الَّذِينَ كَفَرُوا لَنْ نُؤْمِنَ بِهَذَا الْقُرْآنِ وَلَا بِالَّذِي بَيْنَ يَدَيْهِ﴾ من الكتب (١).\nثم أخبر عن حالهم في مآلهم (٢) فقال عز من قائل: ﴿وَلَوْ تَرَى﴾ يَا محمَّد.\n﴿إِذِ الظَّالِمُونَ﴾ الكافرون.\n﴿مَوْقُوفُونَ عِنْدَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ﴾ يتلاومون ويحاور بعضهم بعضًا.\n﴿يَقُولُ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا لَوْلَا أَنْتُمْ لَكُنَّا مُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-4034>٣٢ </span>- ﴿قَالَ الَّذِينَ اسْتَكْبَرُوا لِلَّذِينَ اسْتُضْعِفُوا أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَاءَكُمْ بَلْ كُنْتُمْ مُجْرِمِينَ (٣٢)﴾\n\n<span data-type=\"title\" id=toc-4035>٣٣ </span>- ﴿وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ﴾ (٣)\n_________\n= تتقدمون عليه، بل يكون لا محالة في الوقت الذي قد قدر الله وقوعه فيه.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٠١.\n(١) وهو قول قتادة، رواه الطبري في \"جامع البيان\" ٢٢/ ٩٧، قال: قال المشركون: لن نؤمن بهذا القرآن ولا بالذي بين يديه من الكتب والأنبياء.\n(٢) سقطت من (م).\n(٣) وهذا تخاصم الكفار الضالين والمضلين، قال الذين استكبروا: ما كان لنا عليكم من قهر يضطركم إِلَى إجابتنا، وإنما يكون لنا عليكم سلطان إذا كان مجرد الدعاء من السلطان، وليس منه قطعًا، فنحن لم نصدكم عن الهدى بعد إذ جاءكم بل كنتم مجرمين، فاستجبتم لنا بمجرد أن دعوناكم هذِه الدعاوى الباطلة الزائغة عن طريق الحق، فجنيتم على أنفسكم، خاصة أن دعوتنا الفاسدة قد وقعت معارضة لوعد الله تعالى ووعده حق. =","vol":"22","page":110},{"text":"أي: مكركم بنا فيهما كما يقال عزم الأمر، وفلان نهاره صائم وليله قائم، وقال الشَّاعر:\nونمت وما ليل المطي بنائم (١)\nوقيل: مكر الليل والنهار بهم طول السلامة فيهما كقوله ﴿فَطَالَ عَلَيْهِمُ الْأَمَدُ﴾ (٢) ونحوه.\n_________\n= مسألة: وقريب من هذا من يقتدي بآراء الرجال المخالفة لما في كتاب الله سبحانه، ولما في سنة رسوله - ﷺ - ويؤثرها على ما فيهما، فإنَّه قد استجاب للباطل الذي لم تقم عليه حجة ولا دل عليه برهان، وترك الحجة والبرهان خلف ظهره كما يفعله كثير من المقتدين بالرجال المتنكبين طريق الحق بسوء اختيارهم.\nمسألة: الذي يظهر والله أعلم أن هذا التخاصم في أرض المحشر، أما تخاصمهم في النَّار فهو الوارد في سورة الأعراف.\n(١) هذا عجز بيت لجرير، وصدره:\nلقد لمتنا يَا أم غيلان في السرى\n\"ديوانه\" ط الصاري (ص ٥٥٤).\nواستشهد به المصنف ﵀ على أنك تقول: يَا فلان نهارك صائم وليلك قائم، فتسند الصيام والقيام إِلَى النهار والليل إسنادًا مجازيا عقليا، والأصل فيه أن يسند الصيام والقيام للرجل لا للزمان، وذلك من باب التوسيع المجازي، فالعلاقة هنا الزمانية والقرينة عقلية، وذلك نظير قوله تعالى: ﴿بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ﴾، أصله: بل مكركم بنا في الليل والنهار، ثم أسند الفعل إليهما.\nقال الفراء في \"معاني القرآن\" (ص ٢٦٤): وقوله: ﴿بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ﴾ المكر ليس لليل ولا للنهار، وإنما المعنى: بل مكركم بالليل والنهار. وقد يجوز أن تضيف الفعل على الليل والنهار، ويكونا كالفاعلين، لأن العرب تقول: نهارك صائم، وليلك قائم، ثم تضيف الفعل إِلَى الليل والنهار، وهو في المعنى للآدميين، كما تقول: نام ليلك.\n(٢) الحديد: ١٦.","vol":"22","page":111},{"text":"﴿إِذْ تَأْمُرُونَنَا أَنْ نَكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَنْدَادًا وَأَسَرُّوا النَّدَامَةَ﴾ (١) وأظهروا الندامة، وهو من الأضداد، يكون بمعنى الإخفاء والإبداء (٢).\n﴿لَمَّا رَأَوُا الْعَذَابَ وَجَعَلْنَا الْأَغْلَالَ﴾ الجوامع من النَّار (٣) ﴿فِي أَعْنَاقِ الَّذِينَ كَفَرُوا﴾ الأتباع والمتبوعين جميعًا ﴿هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا يَعْمَلُونَ﴾ في الدنيا (٤).\n\n<span data-type=\"title\" id=toc-4036>٣٤ </span>- ﴿وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَذِيرٍ﴾ من (٥) رسول.\n﴿إِلَّا قَالَ مُتْرَفُوهَا﴾ رؤساؤها وأغنياؤها (٦) ﴿إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ﴾.\n_________\n(١) أي: أشباها ونظراء وأمثالا.\n(٢) وقيل: ﴿أَسَرُّوا النَّدَامَةَ﴾، أي: تبينت الندامة في أسرارا وجوههم، قيل: الندامة لا تظهر، وإنما تكون في القلب، وإنما يظهر ما يتولد عنها، وقيل: إظهار الندامة قولهم ﴿فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنَ الْمُؤْمِنِينَ (١٠٢)﴾، وقيل: أسروا الندامة بينهم ولم يجهروا بالقول بها كما قال: ﴿وَأَسَرُّوا النَّجْوَى﴾.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٠٤.\n(٣) وهي أَيضًا: السلاسل التي تجمع أيديهم مع أعناقهم.\n(٤) أي: إنما نجازيكم بأعمالكم كل بحسبه، للقادة عذاب بحسبهم، وللأتباع عذاب بحسبهم ﴿قَالَ لِكُلٍّ ضِعْفٌ وَلَكِنْ لَا تَعْلَمُونَ﴾، وقال الحسن الخشني: ما في جهنم دار ولا مغار ولا غل ولا قيد ولا سلسلة إلَّا اسم صاحبها عليها مكتوب. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٨٩.\n(٥) سقطت من (م).\n(٦) وقال قتادة: هم جبابرتهم وقادتهم ورؤوسهم في الشر.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٠٥.\nوهكذا كان النَّبِيّ - ﷺ - إنما يتبعه من قريش أراذل النَّاس ومساكينهم، قال هرقل =","vol":"22","page":112},{"text":"<span data-type=\"title\" id=toc-4037>٣٥ </span>- ﴿وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا﴾\nمنكم ولو لم يكن راضيًا بما نحن عليه من الدين والعمل لم يخولنا الأموال والأولاد ﴿وَمَا نَحْنُ بِمُعَذَّبِينَ﴾ كما تقولون (١).\n\n<span data-type=\"title\" id=toc-4038>٣٦ </span>- ﴿قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ﴾\nوليس يدل ذلك على العواقب والمنقلب (٢).\n﴿وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾ أنها كذلك.\n\n<span data-type=\"title\" id=toc-4039>٣٧ </span>- ﴿وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَى﴾ (٣)\n_________\n= لأبي سفيان حين سأله عن تلك المسائل قال فيها: وسألتك أضعفاء النَّاس اتبعه أم أشرافهم؟ فزعمت بل ضعفاؤهم وهكذا أتباع الرسل.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٩٠.\n(١) افتخر الكفار بكثرة الأموال والأولاد، واعتقدوا أن ذلك دليل على محبة الله تعالى لهم واعتنائه بهم، وأنه ما كان ليعطيهم هذا في الدنيا ثم يعذبهم في الآخرة، وهيهات لهم ذلك قال الله تعالى: ﴿فَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنْفُسُهُمْ وَهُمْ كَافِرُونَ (٥٥)﴾.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٩١.\n(٢) أي: يعطي المال لمن يحب ومن لا يحب، فيفقر من يشاء ويغني من يشاء، وله الحكمة التامة البالغة والحجة القاطعة الدامغة.\n(٣) قال جل ثناؤه: ﴿وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَى﴾ ولم يقل باللتين، وقد ذكر الأموال والأولاد، وهما نوعان مختلفان لأنه ذكر من كل نوع منهما جمع يصلح فيه التي، ولو قال قائل: أراد بذلك أحد النوعين لم يبعد قوله، وكان ذلك كقول الشَّاعر:\nنَحْنُ بِمَا عِنْدَنا، وأنْتَ بِمَا ... عِنْدَكَ رَاضٍ والرأيُ مُخْتَلِفُ\nولم يقل: راضيان. انظر: \"جامع البيان\" للطبري ٢٢/ ١٠٠.","vol":"22","page":113},{"text":"قربى (١) ﴿إِلَّا﴾ (٢) بمعنى (٣) لكن ﴿مَنْ آمَنَ وَعَمِلَ صَالِحًا فَأُولَئِكَ لَهُمْ جَزَاءُ الضِّعْفِ﴾ من الثواب بالواحدة عشرة (٤).\n_________\n(١) وهو قول مجاهد، رواه الطبري في \"جامع البيان\" ٢٢/ ١٠٠، وروى أَيضًا عن قتادة قوله: لا يعتبر النَّاس بكثرة المال والولد، وإن الكافر قد يُعطى المال، وربما حُبس عن المؤمن، وكلمة قربى ساقطة من (م).\n(٢) قوله: ﴿إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا﴾ اختلف أهل التأويل في معنى ذلك فقال بعضهم: ﴿وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَى إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا﴾ فإنَّه تقرّبهم أموالهم وأولادهم بطاعتهم الله في ذلك وأدائهم فيه حقه إِلَى الله زلفى دون أهل الكفر بالله. قال ابن زيد، في قول الله: ﴿إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا﴾ قال: لم تضرهم أموالهم ولا أولادهم في الدنيا للمؤمنين، وقرأ: ﴿لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ﴾ فالحسنى: الجنة، والزيادة: ما أعطاهم الله في الدنيا لم يحاسبهم به، كما حاسب الآخرين، فمن حملها على هذا التأويل نصب بوقوع تقرب عليه، وقد يحتمل أن يكون (من) في موضع رفع، فيكون كأنه قيل: وما هو إلَّا من آمن وعمل صالحًا. قال سعيد بن جبير: المعنى إلَّا من آمن وعمل صالحًا فلن يضره ماله وولده في الدنيا. وروى ليث عن طاووس أنَّه كان يقول: اللهم ارزقني الإيمان والعمل، وجنبني المال والولد، فإنِّي سمعت فيما أوحيت ﴿وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَى إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا﴾.\nقلت: قول طاوس فيه نظر، والمعنى والله أعلم: جنبني المال والولد المطغيين أو اللذين لا خير فيهما؛ فأما المال الصالح والولد الصالح للرجل الصالح فنعم وهذا في آل عمران ومريم على لسان زكريا ﵇.\nانظر: \"جامع البيان\" للطبري ٢٢/ ١٠٠ - ١٠١، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٠٥.\n(٣) من (م).\n(٤) فائدة: وبهذه الآية استدل من فضل الغنى على الفقر. وقال محمَّد بن كعب: إن المؤمن إذا كان غنيًا تقيًا آتاه الله أجره مرتين بهذِه الآية. =","vol":"22","page":114},{"text":"و(من) تحمل وجهين (١): أحدهما: أن يكون محله نصبًا بوقوع تقرب عليه.\nوالآخر: رفع (٢) تقديره: وما هو إلَّا من آمن.\n﴿بِمَا عَمِلُوا وَهُمْ فِي الْغُرُفَاتِ﴾ الدرجات (٣) ﴿آمِنُونَ﴾.\nوقراءة العامة ﴿جَزَاءُ الضِّعْفِ﴾ بالإضافة.\nوقرأ يعقوب (جزاءً) منصوبًا منونًا. (الضعفُ) رفع، مجازه: فأولئك لهم الضعف جزاءً على التقديم والتأخير.\nوقراءة العامة: ﴿الْغُرُفَاتِ﴾ بالجمع، واختاره أبو عبيد، قال: لقوله: ﴿لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا﴾ (٤).\nوقرأ الأَعمش، وحمزة: (في الغرفة) على الواحدة (٥).\n\n<span data-type=\"title\" id=toc-4040>٣٨ </span>- ﴿وَالَّذِينَ يَسْعَوْنَ فِي آيَاتِنَا مُعَاجِزِينَ﴾\nوإبطال حجتنا وكتابنا معاجزين معاندين (٦) يحسبون أنَّهم يفوتوننا\n_________\n= رواه الطبري في \"جامع البيان\" ٢٢/ ١٠١، عن ابن زيد. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٠٦.\n(١) في (م): تحتمل معنيين.\n(٢) في (م): رفعًا.\n(٣) قال الطبري في \"جامع البيان\" ٢٢/ ١٠١: وهم في غرفات الجنات آمنون من عذاب الله.\n(٤) العنكبوت: ٥٨.\n(٥) في (م): واحدة.\n(٦) في (م): ﴿وَالَّذِينَ يَسْعَوْنَ﴾ يعملون ﴿فِي آيَاتِنَا﴾ إبطال حجتنا وكتابنا ﴿مُعَاجِزِينَ﴾ معاونين معاندين.","vol":"22","page":115},{"text":"بأنفسهم ويعجزوننا ﴿أُولَئِكَ فِي الْعَذَابِ مُحْضَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4041>٣٩ </span>- ﴿قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ﴾ (١).\n﴿وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ﴾ قال سعيد بن جبير: ما (٢) كان من (٣) غير إسراف ولا تقتير (٤) ﴿فَهُوَ يُخْلِفُهُ﴾ وقال الكلبي: ما تصدقتم من صدقة وأنفقتم في الخير والبر من نفقة فهو يخلفه، إما أن يعجله في الدنيا، وإما أن يدخر له في الآخرة.\n[٢٣٢٧] أخبرني الحسين بن محمَّد بن الحسين (٥)، أخبرني أَحْمد\n_________\n(١) قوله تعالى: ﴿قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ﴾ أي: بحسب ما له في ذلك من الحكمة يبسط على هذا من المال كثيرًا، ويضيق على هذا ويقتر على رزقه جدًا. وله في ذلك من الحكمة ما لا يدركها غيره، كما قال تعالى: ﴿انْظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا﴾ أي: كما هم متفاوتون في الدنيا هذا فقير وهذا غني موسع عليه، فكذلك هم في الآخرة هذا في الغرفات في أعلى الدرجات، وهذا في الغمرات في أسفل الدركات، وأطيب النَّاس في الدنيا كما قال -ﷺ-: \"قد أفلح من أسلم ورزق كفافًا وقنعه الله بما آتاه\" رواه مسلم من حديث ابن عمرو - ﵄ -.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٩٢.\n(٢) سقطت من (م).\n(٣) في (م): في.\n(٤) رواه البُخَارِيّ في \"الأدب المفرد\"، عن سعيد بن جبير، عن ابن عباس (ص ١٥٣) (٤٤٣) صححه الألباني. ورواه الطبري في \"جامع البيان\" ٢٢/ ١٠٢، عن سعيد ابن جبير. ورواه ابن أبي شيبة في \"المصنف\" ٥/ ٣٣١.\nوالتقتير هو: التضييق، قتر على عياله، أي: ضيق عليهم في النفقة. انظر: \"مختار الصحاح\" للرازي (ص ٢١٨) (قتر).\n(٥) ابن فنجويه، ثِقَة صدوق كثير رواية المناكير.","vol":"22","page":116},{"text":"ابن جعفر بن حمدان بن عبد الله (١)، أخبرني أبي (٢)، أخبرني علي بن داود القنطري (٣)، أخبرني عبد الله بن صالح (٤)، أخبرني الليث بن سعد (٥)، عن عمرو بن الحارث (٦)، عن أبي يونس مولى أبي هريرة (٧)، وغيره، عن أبي هريرة، عن رسول الله -ﷺ- أنَّه قال: \"إن الله ﷿ قال لي: أَنْفِق أُنْفِق عليك\" (٨).\n_________\n(١) ابن مالك القطيعي أبو بكر، ثِقَة.\n(٢) جعفر بن أَحْمد، المعروف بحمدان بن مالك بن شبيب بن عبد الله؛ أبو الفضل القطيعي، لم يذكر بجرع أو تعديل.\n(٣) علي بن داود بن يزيد التَّمِيمِيّ القنطري، أبو الحسن بن أبي سليمان البغدادي الأدمي، صدوق.\n(٤) أبو صالح المصري، كاتب الليث، صدوق كثير الغلط.\n(٥) الإِمام الثقة المثبت.\n(٦) عمرو بن الحارث بن يعقوب بن عبد الله الأَنْصَارِيّ أبو أمية المصري، ثِقَة، حافظ.\n(٧) سليم بن جبير، ويقال: ابن جبيرة الدوسي، أبو يونس المصري، مولى أبي هريرة، روى عن: أبي أسيد الساعدي وأبي هريرة. وروى عنه: حرملة بن عمران التجيبي وعبد الله بن لهيعة وغيرهم. قال ابن حجر: ثِقَة.\n\"الجرح والتعديل\" لأبي حاتم ٤/ ٢١٣، \"تهذيب الكمال\" للمزي ١١/ ٣٤٣، \"تقريب التهذيب\" لابن حجر (٢٥٢٦).\n(٨) [٢٣٢٧] الحكم على الإسناد:\nفيه جعفر بن حمدان لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nرواه البُخَارِيّ في التفسير سورة هود، باب قوله ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ (٤٦٨٤)، والنفقات باب وفضل النفقة على الأهل (٥٣٥٢)، ومسلم في الزكاة باب الحث على النفقة (٩٩٣)، وأَحمد في \"المسند\" ٢/ ٢٤٢ (٧٢٩٨)، ٢/ ٤٦٤ (٩٩٨٥).","vol":"22","page":117},{"text":"[٢٣٢٨] وأخبرني عبد الله بن حامد (١)، أخبرني أَحْمد بن محمَّد بن شاذان (٢)، أخبرني جبغويه بن محمَّد (٣)، أخبرني صالح بن محمَّد (٤)، عن سليمان بن عمرو (٥)، عن أبي حازم (٦)، عن أنس بن مالك (٧)، عن النَّبِيّ - ﷺ - قال: \"ينادي منادكل ليلة لدوا للموت، وينادي آخر: ابنوا للخراب، وينادي مناد: اللهم (٨) هب للمنفق خلفًا، وينادي مناد: اللهم هب للممسك تلفًا (٩)، وينادي مناد: ليت\n_________\n(١) في (م): (عبد الله بن حامد بن محمَّد بن شاذان) وهو الماهاني الوزان، لم يذكر بجرح أو تعديل.\n(٢) البلخي، لم أجده.\n(٣) لم أجده.\n(٤) صالح بن محمَّد التِّرْمِذِيّ، متهم ساقط.\n(٥) أبو داود النَّخَعيّ، كذاب.\n(٦) سلمة بن دينار، ثِقَة.\n(٧) صحابي مشهور.\n(٨) سقطت من (م).\n(٩) هذا الجزء يشهد له الحديث الذي رواه مسلم في كتاب الزكاة، باب كل نوع من المعروف صدقة، عن أبي هريرة بلفظ: \"ما من يوم يصبح العباد فيه إلَّا ملكان ينزلان، فيقول أحدهما: اللهم أعط منفقا خلفًا، ويقول الآخر: اللهم أعط ممسكا تلفا\".\nقال العلماء: هذا الإنفاق في الطاعات ومكارم الأخلاق، وعلى العيال والضيفان والصدقات ونحو ذلك، بحيث لا يذم ولا يسمى سرفا، والإمساك المذموم هو الإمساك عن هذا.\nانظر: \"شرح صحيح مسلم\" للنووي ٧/ ٩٥.","vol":"22","page":118},{"text":"النَّاس لم يُخلقوا، وينادي مناد: ليتهم إذا (١) خُلقوا فكروا فيما خلقوا له\" (٢).\n[٢٣٢٩] وأخبرني الحسين بن محمَّد الحافظ (٣)، أخبرني موسى ابن محمَّد (٤)، أخبرني الحسن بن علويه (٥)، أخبرني إسماعيل\n_________\n(١) في (م): إن.\n(٢) [٢٣٢٨] الحكم على الإسناد:\nضعيف جدًّا، فيه صالح بن محمَّد متهم ساقط، وسليمان بن عمرو كذاب، وفيه من لم أجده.\nالتخريج:\nقوله - ﷺ -: \"اللهم هب للمنفق خلفًا، وهب للممسك تلفا\" له شواهد، رواها البُخَارِيّ في الزكاة، باب قول الله تعالى ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ (١٤٤٢)، ومسلم في الزكاة، باب في المنفق والممسك (١٠١٠)، وأَحمد في \"المسند\" ٢/ ٣٠٥ - ٣٠٦ (٨٠٥٤) من حديث أبي هريرة، ٥/ ١٩٧ (٢١٧٢١) من حديث أبي الدرداء.\nوانظر: \"مشكاة المصابيح\" للألباني (١٨٦٠)، \"صحيح الترغيب والترهيب\" للألباني (٩١٤)، \"سلسلة الأحاديث الصحيحة\" للألباني ٢/ ٥٩٠ (٩٢٠).\n\"صحيح الجامع\" للألباني (١٣٣٢) عن عبد الرَّحْمَن بن سبرة.\nوأما قوله: \"ينادي مناد كل ليلة: لدوا للموت .. \" فقد عزاه السيوطي إلى البيهقي من رواية الزُّبير - ﵁ -، وضعفه الألباني في \"ضعيف الجامع\" (٥١٨٩). والحديث أورده الأصبهاني في \"العظمة\" ٣/ ٩٩٦، والديلمي في \"مسند الفردوس\" ٤/ ٥١، والعجلوني في \"كشف الخفاء\" ٢/ ١٨٣ بألفاظ متقاربة.\n(٣) سقطت من (م)، وهو ابن فنجويه، ثِقَة صدوق كثير رواية المناكير.\n(٤) ابن عليّ، لم أجد له ترجمة.\n(٥) ثِقَة.","vol":"22","page":119},{"text":"ابن عيسى (١)، أخبرني المسيّب (٢)، أخبرني محمَّد بن عمرو (٣)، عن يحيى بن عبد الرَّحْمَن (٤)، عن أَبيه (٥) قال: قال عمر (٦) لصهيب (٧): إنك رجل لا تمسك شيئًا، قال: إنِّي سمعت الله ﷿ يقول: ﴿وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ﴾ (٨).\n_________\n(١) ضعفه الأَزدِيّ وصححه غيره.\n(٢) المسيّب بن شريك، متروك.\n(٣) محمَّد بن عمرو بن علقمة بن وقَّاص الليثيّ، أبو عبد الله، صدوق له أوهام.\n(٤) يحيى بن عبد الرَّحْمَن بن حاطب بن أبي بلتعة اللخمي، أبو محمَّد، روى عن أَبيه وأسامة بن زيد وحسان بن ثابت وعبد الله بن الزُّبير وابن عمر وعائشة.\nوروى عنه: زيد بن أسلم وهشام بن عروة ومحمَّد بن عمرو بن علقمة وغيرهم.\nقال ابن حجر: ثِقَة.\n\"تهذيب الكمال\" للمزي ٣١/ ٤٣٥، \"تقريب التهذيب\" لابن حجر ٢/ ٥٩٢.\n(٥) عبد الرَّحْمَن بن حاطب بن أبي بلتعة بن عمرو بن عمير بن سلمة اللخمي، روى عن أَبيه: وصهيب بن سنان وعبد الرَّحْمَن بن عوف وعثمان بن عفان وعمر بن الخطاب وعمرو بن العاص وأبي عبيدة بن الجراح.\nوروى عنه: ابنه يحيى وعروة بن الزُّبير.\nقال ابن حجر: له رؤية، وعروة في كبار ثقات التابعين.\n\"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٢٢، \"تهذيب الكمال\" للمزي ١٧/ ٤٦، \"تقريب التهذيب\" لابن حجر (٣٨٣٣).\n(٦) الصحابي الشهير.\n(٧) صهيب بن سنان بن خالد بن عمرو، وقيل غير ذلك في نسبه، أبو يحيى، الصحابي المشهور.\n(٨) [٢٣٢٩] الحكم على الإسناد:\nضعيف جدًا فيه المسيّب بن شريك: متروك وإسماعيل بن عيسى: مختلف فيه وموسى بن محمَّد لم أجد له ترجمة.","vol":"22","page":120},{"text":"[٢٣٣٠] أخبرني أبو سفيان الثَّقَفيّ (١)، أخبرني الفضل بن الفضل الكندي (٢)، أخبرني الحسن بن يزداد الخشاب (٣)، أخبرني سويد بن سعيد (٤)، حَدَّثني عبد الحميد بن الحسن (٥)، عن محمَّد بن المنكدر (٦)، عن جابر بن عبد الله قال: قال رسول الله - ﷺ -: \"كل معروف صدقة (٧)، وما وقى الرَّجل به عرضه فهو صدقة، وما أنفق\n_________\n(١) في الأصل: \"أبو سعيد الثَّقَفيّ\" وما أثبته من (م) وهو الصواب. وهو ابن فنجويه- ثِقَة صدوق كثير رواية المناكير.\n(٢) صدوق.\n(٣) أبو علي؛ الحسن بن أبي على الخشاب النجار، وهو الحسن بن يزداد بن سيار الهمذاني الجذوعي النجار لم يذكر بجرحٍ أو تعديل ..\n(٤) سويد بن سعيد بن سهل بن شهريار الهروي، أبو محمَّد الحدثاني الأنباري، صدوق في نفسه إلَّا أنَّه عمي فصار يتلقن ما ليس من حديثه.\n(٥) عبد الحميد بن الحسن الهلالي، أبو عمر، وقيل: أبو أمية الكُوفيّ، روى عن: الأَعمش وقتادة ومحمَّد بن المنكدر وغيرهم. وروى عنه: سويد بن سعيد وعلى ابن حجر الروذي وغيرهم.\nقال يحيى بن معين: ليس به بأس. وقال أبو حاتم: شيخ. وقال أبو داود: كان علي بن المدينيّ يضعفه وكان أَحْمد بن حنبل ينكره. وقال ابن حجر: صدوق يخطئ.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ١١، \"تهذيب الكمال\" للمزي ١٦/ ٤٢٥، \"تقريب التهذيب\" لابن حجر (٣٧٥٨).\n(٦) ثِقَة.\n(٧) كل معروف صدقة: أي: له حكمها في الثواب، وهذا يدل على أن الإنسان لا ينبغي أن يبخل بالمعروف، والمراد أنها صدقة ندب وترغيب لا إيجاب وإلزام، والله أعلم.","vol":"22","page":121},{"text":"المؤمن من نفقة فعلى الله خلفها ضامنًا، إلَّا ما كان من نفقة في بنيان أو معصية\"، قال عبد الحميد: فقلت لمحمد: ما معنى ما يقي الرَّجل به عرضه (١)؟، قال: يعطي الشَّاعر أو ذا اللسان المتقي (٢).\nوقال مجاهد: إذا كان في يد أحدكم شيء فليقصد ولا يتأول هذِه الآية ﴿وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ﴾ فإن الرزق مقسوم، فلعل رزقه قليل وهو ينفق نفقة الموسع عليه. ومعنى الآية: ما كان من خلف فهو منه، وربما أنفق الإنسان ماله أجمع في الخير، ثم لم يزل عائلًا حتَّى يموت (٣).\n_________\n(١) هذا السؤال يدل على جواز سؤال المستفتي عن بعض ما يخفى من الدليل إذا علم من حال المسؤول أنَّه لا يكره ذلك، ولم يكن فيه سوء أدب.\n(٢) [٢٣٣٠] الحكم على الإسناد:\nفيه الحسن بن يزداد لم يذكر بجرحٍ أو تعديل، وعبد الحميد بن الحسن يخطئ.\nالتخريج:\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٥٧ وقال: هذا حديث صحيح ولم يخرجاه، وشاهده ليس على شرط هذا الكتاب. ورواه البيهقي في \"شعب الإيمان\" ٧/ ٣٩٢.\nقال السيوطي: رواه عبد بن حميد، عن جابر.\nوضعفه الألباني في \"ضعيف الجامع\" ٤/ ٢٨٧ (٤٢٥٤)، وعبد الحميد وثقه ابن معين. وانظر: \"نصب الراية\" ٣/ ٤٧٩.\nمسألة: ما أنفق في معصية فلا خلاف أنَّه غير مثاب عليه ولا مخلوف له. وأما البنيان فما كان منه ضروريا يكن الإنسان ويحفظه فذلك، مخلوق عليه ومأجور ببنيانه. وكذلك كحفظ بنيته وستر عورته.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٠٨.\n(٣) انظر: \"فيض القدير\" للمناوي ٢/ ٤٧٥، ٤/ ٧٤.","vol":"22","page":122},{"text":"ودليل تأويل مجاهد:\n[٢٣٣١] ما أخبرني أبو سفيان الحسين بن محمَّد بن عبد الله الثَّقَفيّ (١)، أخبرني محمَّد بن الحسن بن بشر (٢) أخبرني أبو بكر بن الخصيب (٣)، أخبرني معاذ بن المثنَّى (٤)، أخبرني عمرو بن الحصين (٥)، أخبرنا ابن علاثة -وهو محمَّد- (٦)، عن الأَوْزَاعِيّ (٧)،\n_________\n(١) ابن فنجويه، ثِقَة صدوق كثير رواية المناكير.\n(٢) ابن صقلاب. لم يذكر بجرحٍ أو تعديل.\n(٣) في (م): أبو بكر بن أبي الخَطيب، وهو: محمَّد بن أَحْمد بن المستثير بن أبي الخصيب أبو بكر الهيثمي. لم يذكر بجرحٍ أو تعديل.\n(٤) معاذ بن المثنَّى بن معاذ بن معاذ بن نصر بن حسان، أبو المثنَّى، ثِقَة متقن.\n(٥) عمرو بن الحصين العقيلي الكلابي، ويقال: الباهليّ، أبو عثمان، البَصْرِيّ ثم الجزري، روى عن: أخيه ابن سعيد الأموي، ومحمَّد بن عبد الله بن علاثة، وروى عنه: أبو يعلى الموصلي ومعاذ بن المثنَّى، قال أبو حاتم: سمعت منه وتركت الرواية عنه وقال: هو ذاهب الحديث وليس بشيء. وقال أبو زرعة: واهي الحديث. وقال الدارقطني: متروك، وقال ابن حجر: متروك.\n\"تهذيب الكمال\" للمزي ٢١/ ٥٨٧، \"تقريب التهذيب\" لابن حجر (٥٠١٢).\n(٦) محمَّد بن عبد الله بن علاثة بن مالك بن عمرو بن عويمر بن ربيعة بن عقيل العقيلي، من بني عقيل بن كعب بن ربيعة بن عامر بن صعصعة الجزري، روى عن: الأَوْزَاعِيّ وعبد العزيز بن عمر بن عبد العزيز. وروى عنه: عبد الله بن المبارك وعمرو بن الحصين العقيلي ووكيع بن الجراح. قال ابن معين: ثِقَة. وقال أبو زرعة: صالح. وقال أبو حاتم: يكتب حديثه ولا يحتج به. وقال البُخَارِيّ: في حديثه نظر، وقال ابن حجر: صدوق يخطئ.\n\"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٠٢، \"تهذيب الكمال\" للمزي ٢٥/ ٥٢٤، \"تقريب التهذيب\" لابن حجر (٦٠٤٠).\n(٧) عبد الرَّحْمَن بن عمرو بن أبي عمرو الشَّاميّ. ثِقَة جليل فقيه.","vol":"22","page":123},{"text":"عن محمَّد بن أبي موسى (١)، عن أبي أُمامة (٢) قال: إنكم تؤولون هذِه الآية على غير تأويلها ﴿وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ﴾، وسمعت رسول الله - ﷺ - يقول وإلا فصمتا (٣): \"إياكم والسرف في المال والنفقة (٤)، وعليكم بالاقتصاد، فما افتقر (٥) قوم قط اقتصدوا\" (٦).\n_________\n(١) لعله الذي ذكره أبو حاتم فقال: روى عن: القاسم بن مخيمرة وعنه الأَوْزَاعِيّ.\nوقال: شيخ مجهول.\n\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٨٤، \"الضعفاء والمتروكين\" ٣/ ١٠٣.\n(٢) أبو أُمامة الباهليّ. الصحابي المشهور.\n(٣) وإلا فصمتا: هذا من قول أبي أُمامة، يؤكد أنَّه سمع هذا الكلام من النَّبِيّ -ﷺ-، وإلا فإن أذناه صمتا.\n(٤) ومن السرف: كثرة الأكل، وعنه يكون كثرة الشرب، وذلك يثقل المعدة، ويثبط الإنسان عن خدمة ربه، والأخذ بحظه من نوافل الخير. فإن تعدى ذلك إلى ما فوقه مما يمنعه القيام الواجب عليه حرم عليه، روى أسد بن موسى من حديث عون بن أبي جحيفة عن أَبيه قال: أكلت ثريدا بلحم سمين، فأتيت النَّبِيّ - ﷺ - وأنا أتجشأ؛ فقال: \"اكفف عليك من جشائك أَبا جحيفة فإن أكثر النَّاس شبعا في الدنيا أطولهم جوعا يوم القيامة\". فما أكل أبو جحيفة بملء بطنه حتَّى فارق الدنيا، وكان إذا تغدى لا يتعشى، وإذا تعشىى لا يتغدى. وقال ابن زيد: معنى ﴿وَلَا تُسْرِفُوا﴾ لا تأكلوا حرامًا. وقيل: من السرف أن تأكل كل ما اشتهيت. انظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٩٤ - ١٩٥.\n(٥) في (م): اقتصر.\n(٦) [٢٣٣١] الحكم على الإسناد:\nإسناده ضعيف جدًا فيه عمرو بن الحصين متروك.\nالتخريج:\nرواه الديلمي في \"مسند الفردوس\" ١/ ٣٨٧ (١٥٦٠) عن أبي أُمامة، والمتقى الهندي في \"كنز العمال\" ٣/ ٥٣ (٥٤٥٤).","vol":"22","page":124},{"text":"وقال ﵇: \"ما عال من اقتصد\" (١).\n[٢٣٣٢] وأخبرني ابن فنجويه (٢)، أخبرني موسى بن محمَّد (٣) أخبرني إبراهيم بن هاشم البَغَوِيّ (٤)، أخبرني أَحْمد بن محمَّد ابن حنبل (٥)، أخبرني عصام بن خالد (٦)، أخبرني أبو بكر (٧)، عن\n_________\n(١) رواه أَحْمد في \"مسنده\" (٤٠٤٨) عن ابن مسعود. وضعفه الألباني في \"ضعيف الجامع\" حديث (٥١٠١)، وفي \"سلسلة الأحاديث الضعيفة\" ٩/ ٤٤٥٩، ورواه ابن أبي شيبة في \"المصنف\" ٥/ ٣٣١، الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٥٢.\n(٢) ثِقَة صدوق كثير رواية المناكير.\n(٣) موسى بن محمَّد بن عليّ. لم أجده.\n(٤) إبراهيم بن هاشم بن الحسين بن هاشم، أبو إسحاق البيع المعروف بالبغوي، سمع: أمية بن بسطام وعلي بن الجعد وأَحمد بن حنبل وأَحمد بن سعيد الدَّارميّ وعدة.\nروى عنه: أَحْمد بن سليمان النجار وجعفر الخالدي وغيرهما.\nقال الدارقطني: ثِقَة مأمون.\n\"سؤالات السلمي\" للدارقطني (ص ٩٧)، \"تاريخ بغداد\" ٦/ ٢٠٣.\n(٥) إمام ثِقَة حافظ فقيه حجة.\n(٦) عصام بن خالد الحضرميّ، أبو إسحاق الحمصي، روى عن: أَبيه وحسان بن نوح وغيرهم.\nروى عنه: البُخَارِيّ وأَحمد بن حنبل وحميد بن زنجويه وغيرهم. قال النَّسائيّ: ليس به بأس. وذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: صدوق. \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٦، \"تهذيب الكمال\" للمزي ٢٠/ ٥٧، \"تقريب التهذيب\" لابن حجر (٤٥٨٠).\n(٧) أبو بكر بن عبد الله بن أبي مريم الغساني الشَّاميّ، ابن عم الوليد بن سفيان بن أبي مريم، ضعيف، وكان قد سرق بيته فاختلط.","vol":"22","page":125},{"text":"ضمرة (١)، عن أبي الدَّرداء، عن النَّبِيّ - ﷺ - قال: \"من فقه المرء رفقه في معيشته\" (٢).\n﴿وَهُوَ خَيْرُ الرَّازِقِينَ﴾ إنما جاء بالجمع لأنه يقال: رزق السلطان الجند، وفلان (٣) يرزق عياله، كأنه (٤) قال: وهو خير المعطين.\n\n<span data-type=\"title\" id=toc-4042>٤٠ </span>- ﴿وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا﴾ (٥) يعني: هؤلاء الكفار.\n﴿ثُمَّ يَقُولُ لِلْمَلَائِكَةِ أَهَؤُلَاءِ إِيَّاكُمْ كَانُوا يَعْبُدُونَ﴾ (في الدنيا فتتبرأ منهم الملائكة) (٦) فتقول:\n\n<span data-type=\"title\" id=toc-4043>٤١ </span>- ﴿قَالُوا سُبْحَانَكَ﴾ تنزيهًا لك ﴿أَنْتَ وَلِيُّنَا﴾ ربنا\n_________\n(١) ضمرة بن حبيب بن صهيب الزبيدي، أبو عتبة الشَّاميّ الحمصي، والد عتبة بن ضمرة بن حبيب، ثِقَة.\n(٢) [٢٣٣٢] الحكم على الإسناد:\nإسناده ضعيف لضعف أبي بكر بن عبد الله بن أبي مريم.\nالتخريج:\nانفرد به أَحْمد في \"المسند\" ٥/ ١٩٤ (٢١٦٩٥) مسند الْأَنصار، وعزاه السيوطي إلى أَحْمد والطبراني. وضعفه الألباني في \"ضعيف الجامع\" (٥٣٠٨)، \"سلسلة الأحاديث الضعيفة\" ٢/ ٣٣ (٥٥٦).\nوانظر: \"المصنف\" لابن أبي شيبة ٧/ ١٢٤.\n(٣) في (م): فلانا.\n(٤) في (م): لأنه.\n(٥) ﴿وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا﴾ أي: العابدين والمعبودين نجمعهم للحساب، وهذا متصل بقوله تعالى: ﴿وَلَوْ تَرَى إِذِ الظَّالِمُونَ مَوْقُوفُونَ﴾ أي: لو تراهم يَا محمَّد وهم في هذِه الحالة لرأيت أمرًا فظيعًا.\n(٦) سقط من (م).","vol":"22","page":126},{"text":"﴿مِنْ دُونِهِمْ بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ﴾ أي: يطيعون إبليس وذريته وأعوانه في معصيتك ﴿أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ﴾ مصدقون.\nقال قتادة: هو استفهام تقرير كقوله لعيسى ﴿أَأَنْتَ قُلْتَ لِلنَّاسِ﴾ (١) الآية (٢).\n\n<span data-type=\"title\" id=toc-4044>٤٢ </span>- ﴿فَالْيَوْمَ لَا يَمْلِكُ بَعْضُكُمْ لِبَعْضٍ نَفْعًا﴾\nشفاعة ﴿وَلَا ضَرًّا﴾ عذابًا ﴿وَنَقُولُ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذَابَ النَّارِ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ﴾ في الدنيا فقد وردتموها.\n\n<span data-type=\"title\" id=toc-4045>٤٣ </span>- ﴿وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالُوا مَا هَذَا إِلَّا رَجُلٌ﴾\nيعنون محمدًا ﴿يُرِيدُ أَنْ يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ وَقَالُوا مَا هَذَا إِلَّا إِفْكٌ مُفْتَرًى﴾ (٣) (٤) يعنون القرآن.\n﴿وَقَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ﴾ (٥) (٦).\n\n<span data-type=\"title\" id=toc-4046>٤٤ </span>- ﴿وَمَا آتَيْنَاهُمْ﴾ هؤلاء (٧) المشركين ﴿مِنْ كُتُبٍ يَدْرُسُونَهَا﴾ يقرؤونها (٨).\n_________\n(١) المائدة: ١١٦.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٠٢، عن قتادة.\n(٣) ما بين القوسين سقط من (م).\n(٤) ﴿مُفْتَرًى﴾ أي: مختلق متخرص.\n(٥) ﴿لِلْحَقِّ﴾ يعني: محمدًا - ﷺ -، قاله الطبري في \"جامع البيان\" ٢٢/ ١٠٣.\n(٦) مرة قالوا: سحر، ومرة قالوا: إفك، ويحتمل أن يكون منهم من قال: سحر، ومنهم من قال: إفك.\n(٧) في (م): يعني: هؤلاء.\n(٨) رواه الطبري في \"جامع البيان\" ٢٢/ ١٠٣، عن قتادة.","vol":"22","page":127},{"text":"﴿وَمَا أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ مِنْ نَذِيرٍ﴾ (١).\n\n<span data-type=\"title\" id=toc-4047>٤٥ </span>- ﴿وَكَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ﴾ من الأمم رسلنا في تنزيلنا (٢).\n﴿وَمَا بَلَغُوا﴾ يعني: هؤلاء المشركين ﴿مِعْشَارَ﴾ عشر (٣) ﴿مَا آتَيْنَاهُمْ﴾\nيعني: مكذبي الأمم الخالية من القوة والنعمة وطول العمر.\n﴿فَكَذَّبُوا رُسُلِي فَكَيْفَ كَانَ نَكِيرِ﴾ إنكاري وتغييري عليهم، يحذر كفار (٤) هذِه الأمة عذاب الأمم الماضية.\n_________\n(١) أي: ما أنزل الله على العرب من كتاب قبل القرآن، وما أرسل إليهم نبيًّا قبل محمَّد - ﷺ - وقد كانوا يودون ذلك ويقولون: لو جاءنا نذير أو أنزل علينا كتاب لكنا أهدى من غيرنا، فلما منَ الله عليهم بذلك كذبوه وجحدوه وعاندوه. قال قتادة: ﴿وَمَا أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ مِنْ نَذِيرٍ﴾ أنزل الله على العرب كتابًا قبل القرآن، ولا بعث إليهم نبيًا قبل محمد - ﷺ -.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٩٥ \"جامع البيان\" للطبري ٢٢/ ١٠٣.\n(٢) في (م): رسلنا تنزيلا.\n(٣) معشار الشيء: عشرة، ولا يقال المفعال في غير العشر. ومعناه: أي: ما بلغ أهل مكة معشار ما آتينا تلك الأمم السابقة كثمود وعاد، فقد كانوا أكثر أموالا وأولادًا، وأشد من قريش بطشا وأوسع عيشا، فأهلكهم الله بتكذيبهم الرسل، وقال: ما بلغ الذين من قبلهم معشار شكر ما أعطيناهم؛ حكاه النقاش. وقيل: ما أعطى الله تعالى من قبلهم معشار ما أعطاهم من العلم والبيان والحجة والبرهان. قال ابن عباس: فليس أمة أعلم من أمة، ولا كتاب أبين من كتابه. وقيل: المعشار هو عشر العشير، والعشير هو عشر العشر فيكون جزءًا من أَلْف جزء. انظر: \"مختار الصحاح\" للرازي (ص ١٨٢) (عشر)، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣١٠ بتصرف.\n(٤) في (م): عقاب.","vol":"22","page":128},{"text":"<span data-type=\"title\" id=toc-4048>٤٦ </span>- قوله تعالى: ﴿قُلْ إِنَّمَا أَعِظُكُمْ﴾ آمركم وأوصيكنم.\n﴿بِوَاحِدَةٍ﴾ بخصلة واحدة.\n﴿أَنْ تَقُومُوا لِلَّهِ﴾ لأجل الله (١)، و﴿أَنْ﴾ في محل الخفض عن (٢) البيان من ﴿وَاحِدَةٍ﴾ والترجمة عنها (﴿مَثْنَى﴾ اثنين اثنين متناظرين) (٣) ﴿وَفُرَادَى﴾ واحدًا واحدًا متفكرين (٤) (٥).\n﴿ثُمَّ تَتَفَكَّرُوا﴾ جميعًا.\nوالفكر: طلب المعنى بالقلب، فتعلموا ﴿مَا بِصَاحِبِكُمْ﴾ محمَّد ﴿مِنْ جِنَّةٍ﴾ جنون كما تقولون وما جحد ونفى ﴿إِنْ هُوَ إِلَّا نَذِيرٌ لَكُمْ\n_________\n(١) يقصد هنا أن الخصلة الواحدة التي يأمرهم ويوصيهم بها هي أن يقوموا قيامًا خالصًا لله ﷿، من غير هوى ولا عصبية، وهذا القيام لطلب الحق، وليس القيام الذي هو ضد القعود، وهو كقوله تعالى: ﴿وَأَنْ تَقُومُوا لِلْيَتَامَى بِالْقِسْطِ﴾.\n(٢) في (م): على.\n(٣) من (م).\n(٤) من (م).\n(٥) ﴿مَثْنَى وَفُرَادَى﴾ أي: وحدانا ومجتمعين، قاله السدي، وقيل: منفردًا برأيه ومشاورا لغيره، وهذا قول مأثور.\nوقال القتبي: مناظرا مع غيره ومفكرا في نفسه، وكله متقارب. ويحتمل رابعا أن المثنَّى عمل النهار والفرادى عمل الليل، لأنه في النهار معا، وفي الليل وحيد. قال الماوردي: وقيل: إنما قال: مثنى وفرادى لأن الذهن حجة الله على العباد وهو العقل، فأوفرهم عقلًا أوفرهم حظا من الله، فإذا كانوا فرادى كانت فكرة واحدة، وإذا كانوا مثنى تقابل الذهنان فتراءى من العلم لهما ما أضعف على الانفراد؛ والله أعلم.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣١١.","vol":"22","page":129},{"text":"بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ﴾ (١).\n\n<span data-type=\"title\" id=toc-4049>٤٧ </span>- ﴿قُلْ مَا سَأَلْتُكُمْ﴾ على تبليغ الرسالة والنصيحة\n﴿مِنْ أَجْرٍ﴾ جُعْل ﴿فَهُوَ لَكُمْ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ﴾ يعني: ما ثوابي إلَّا على الله ﴿وَهُوَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ﴾.\n\n<span data-type=\"title\" id=toc-4050>٤٨ </span>- ﴿قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ﴾\nيعني: يرمي بالحق بالوحي ينزله من السماء (٢)، فيقذفه إلى خير الأنبياء ﴿عَلَّامُ الْغُيُوبِ﴾ رفع بخبر إن.\n_________\n(١) ﴿إِنْ هُوَ﴾ أي: النَّبِيّ - ﷺ -، ويشهد له ما رواه مسلم في \"صحيحه\" عن ابن عباس - ﵄ -: خرج رسول الله حتَّى صعد الصفا فهتف: \"يَا صباحاه؟ \" فقالوا: من هذا الذي يهتف!؟ قالوا محمَّد؛ فاجتمعوا إليه فقال: \"يا بني فلان يا بني فلان يا بني عبد مناف يا بني عبد المطلب\" فاجتمعوا إليه فقال \"أرأيتم لو أخبرتكم أن خيلا تخرج من سفح هذا الجبل أكنتم مصدقي؟ \" قالوا: ما جربنا عليك كذبا. قال: \"فإنِّي نذير لكم بين يدي عذاب شديد\". قال فقال أبو لهب: تبا لك! أما جمعتنا إلَّا لهذا؟ ثم قال فنزلت هذِه السورة: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾. وروى الإمام أَحْمد، عن عبد الله بن بريدة عن أَبيه - ﵁ - قال: خرج إلينا رسول الله - ﷺ - يومًا فنادى ثلاث مرات، فقال: \"أيها النَّاس أتدرون ما مثلي ومثلكم؟ \" قالوا: الله تعالى ورسوله أعلم. قال - ﷺ -: \"إنما مثلي ومثلكم مثل قوم خافوا عدوًّا يأتيهم، فبعثوا رجلًا يتراءى لهم فبينما هو كذلك أبصر العدو، فأقبل لينذرهم وخشي أن يدركه العدو قبل أن ينذر قومه، فأهوى بثوبه، أيها النَّاس أوتيتم أيها النَّاس أوتيتم\" ثلاث مرات، وبهذا الإسناد قال رسول الله - ﷺ -: \"بعثت أنا والساعة جميعًا إن كادت لتسبقني\".\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٩٦ - ٢٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣١٢.\n(٢) روى الطبري في \"جامع البيان\" ٢٢/ ١٠٦ مثله عن قتادة.","vol":"22","page":130},{"text":"<span data-type=\"title\" id=toc-4051>٤٩ </span>- ﴿قُلْ جَاءَ الْحَقُّ﴾ القرآن والإِسلام.\nوقال الباقر (١): يعني: السيف.\n﴿وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ﴾ يعني: ذهب الباطل وزهق، فلم يبق له بقية يبدئ بها ولا يعيد، وهذا (٢) كقوله ﴿بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ﴾ (٣).\nوقال الحسن: ﴿وَمَا يُبْدِئُ الْبَاطِلُ﴾ وهو كل معبود من دون الله لأهله خيرًا في الدنيا ﴿وَمَا يُعِيدُ﴾ بخير في الآخرة.\nوقال قتادة: الباطل إبليس، أي ما يخلق إبليس أحدًا ولا يبعثه (٤).\n[٢٣٣٣] أخبرني الحسين بن محمَّد بن الحسين (٥)، أخبرني عبد الله ابن إبراهيم بن عليّ (٦)، أخبرني محمَّد بن عمران بن هارون (٧)،\n_________\n(١) محمَّد بن عليّ بن الحسين بن عليّ بن أبي طالب القُرشيّ الهاشمي، أبو جعفر الباقر، تابعي ثِقَة.\n(٢) في (م): وهو.\n(٣) الأنبياء: ١٨.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ١٠٦ عن قتادة.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٢٩٨: وزعم قتادة والسدي أن المراد بالباطل ها هنا: إبليس، أي أنَّه لا يخلق أحدًا ولا يعيده ولا يقدر على ذلك، وهذا وإن كان حقًا، ولكن ليس هو المراد ها هنا. ويجوز أن يكون استفهامًا بمعنى: جاء الحق، فأي شيء بقي للباطل حتَّى يعيده ويبدأه؟ ! أي: فلم يبق منه شيء كقوله ﴿فَهَلْ تَرَى لَهُمْ مِنْ بَاقِيَةٍ (٨)﴾.\n(٥) ابن فنجويه، ثِقَة صدوق كثير رواية المناكير.\n(٦) لم أجده.\n(٧) لم أجده.","vol":"22","page":131},{"text":"أخبرني سفيان بن وكيع (١)، أخبرني ابن عيينة (٢)، عن ابن أبي نجيح (٣)، عن مجاهد (٤)، عن أبي معمر (٥)، عن عبد الله بن مسعود: قال: دخل النَّبِيّ -ﷺ- مكة، وحول الكعبة ثلاثمائة وستون صنفا فجعل يطعنها بعود معه (٦)، ويقول: \" ﴿جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا﴾ (٧)، ﴿قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ﴾ (٨) \" (٩).\n_________\n(١) سفيان بن وكيع بن الجراح الرؤاسي، أبو محمَّد الكُوفيّ، كان صدوقًا إلَّا أنَّه ابتلي بورَّاقة فأدخل عليه ما ليس من حديثه فنصح فلم يقبل فسقط حديثه.\n(٢) ثِقَة حافظ فقيه حجة إلَّا أنَّه تغير حفظه بأخرة وكان ربما دلس.\n(٣) في (م): عن أبي نجيح، ثِقَة رمي بالقدر وربما دلس.\n(٤) ثِقَة إمام في التفسير وفي القلم.\n(٥) عبد الله بن سخبرة الأَزدِيّ، ويقال: الأسدي أَيضًا، روى عن عبد الله: بن مسعود وعلي بن أبي طالب وعمر بن الخطاب وعدة.\nوروى عنه: إبراهيم النَّخَعيّ ومجاهد بن جبر وعمارة بن عمير وغيرهم.\nقال يحيى بن معين: ثِقَة. وذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: ثِقَة \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٦٨، \"تهذيب الكمال\" للمزي ١٥/ ٧، \"تقريب التهذيب\" لابن حجر (٣٣٤١).\n(٦) وهذا الفعل إذلال للأصنام ولعابديها، وإظهار لكونها لا تضر ولا تنفع ولا تدفع عن نفسها كما قال تعالى: ﴿وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَا يَسْتَنْقِذُوهُ مِنْهُ﴾.\nانظر: \"شرح صحيح مسلم\" للنووي ١٢/ ١٣٠. وفي (م): بعود نبقة.\n(٧) الإسراء: ٨١.\n(٨) قال النووي في \"شرح صحيح مسلم\" ١٢/ ١٣٠: وفي هذا استحباب قراءة هاتين الآيتين عند إزالة المنكر.\n(٩) [٢٣٣٣] الحكم على الإسناد:\nفيه من لم أجده. =","vol":"22","page":132},{"text":"<span data-type=\"title\" id=toc-4052>٥٠ </span>- ﴿قُلْ إِنْ ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَى نَفْسِي﴾ أؤخذ بجنايتي (١)\n﴿وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِي إِلَيَّ رَبِّي إِنَّهُ سَمِيعٌ قَرِيبٌ﴾ (٢).\n\n<span data-type=\"title\" id=toc-4053>٥١ </span>- ﴿وَلَوْ تَرَى إِذْ فَزِعُوا﴾ من عذاب الدنيا (٣).\n_________\n= التخريج:\nرواه البُخَارِيّ في التفسير سورة بني إسرائيل باب ﴿وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ﴾ (٤٧٢٠)، ومسلم في الجهاد والسير، باب إزالة الأصنام من حول الكعبة (١٧٨١). والتِّرمذيّ في التفسير باب ومن سورة بني إسرائيل (٣١٣٨)، وأَحمد في \"المسند\" ١/ ٣٧٧ (٣٥٨٤).\n(١) سقطت من (م).\n(٢) قوله تعالى: ﴿قُلْ إِنْ ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَى نَفْسِي وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِي إِلَيَّ رَبِّي﴾ أي: الخير كله من عند الله، وفيما أنزل الله ﷿ من الوحي والحق المبين فيه الهدى والبيان والرشاد، ومن ضل فإنما يضل من تلقاء نفسه، كما قال عبد الله بن مسعود - ﵁ - لما سئل عن تلك المسألة في المفوضة -أي: التي تزوجت بلا مهر- قال: أقول فيها برأي، فإن يكن صوابًا فمن الله، وإن يكن خطأ فمني ومن الشيطان والله ورسوله بريئان منه. وقوله تعالى: ﴿إِنَّهُ سَمِيعٌ قَرِيبٌ﴾ أي: سميع لأقوال عبادة قريب يجيب دعوة الداعي إذا دعاه، وقد روى النَّسائيّ هنا حديث أبي موسى في الصحيحين \"إنكم لا تدعون أصمًّا ولا غائبًا، إنما تدعون سميعًا قريبًا مجيبًا\" رواه البُخَارِيّ في المغازي باب غزوة خيبر (٤٢٠٢)، ومسلم في الذكر والدعاء باب استحباب خفض الصوت بالذكر (٢٧٠٤).\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٢٩٨.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ١٠٧، عن ابن عباس واختلف أهل التأويل في المعنيين بهذِه الآية، فقال بعضهم: عُنِي بها هؤلاء المشركون الذين وصفهم تعالى ذكره بقوله: ﴿وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالُوا مَا هَذَا إِلَّا رَجُلٌ يُرِيدُ أَنْ يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ﴾. وقال آخرون: عني بذلك جيش يخسف =","vol":"22","page":133},{"text":"﴿فَلَا فَوْتَ﴾ ولا نجاة (١) ﴿وَأُخِذُوا مِنْ مَكَانٍ قَرِيبٍ﴾ يعني: عذاب الدنيا (٢).\nوقال الضحاك وزيد بن أسلم: هو يوم بدر (٣).\nوقال (٤) الكلبي: من تحت أقدامهم.\n[٢٣٣٤] وأخبرني محمَّد بن نعيم (٥)، أخبرني محمَّد بن يعقوب (٦)،\n_________\n= بهم ببيداء الأرض، وقال آخرون: عني بذلك الكفار إذا فزعوا عند خروجهم من قبورهم.\nقال الطبري في \"جامع البيان\" ٢٢/ ١٠٨ - ١٠٩: والذي هو أولى بالصواب في تأويل ذلك، وأشبه بما دلّ عليه ظاهر التنزيل قول من قال: وعبد الله المشركين الذين كذبوا رسول الله - ﷺ - من قومه؛ لأن الآيات قبل هذِه الآية جاءت بالإخبار عنهم وعن أسبابهم، وبوعيد الله إياهم مغبته، وهذِه الآية في سياق تلك الآيات، فلأن يكون ذلك خبرا عن حالهم أشبه منه بأن يكون خبرا لما لم يجر له ذكر. وإذا كان ذلك كذلك، فتأويل الكلام: ولو ترى يَا محمَّد هؤلاء المشركين من قومك، فتعاينهم حين فزعوا من معاينتهم عذاب الله فلا فوت يقول فلا سبيل حينئذ أن يفوتوا بأنفسهم، أو يعجزونا هربا، وينجوا من عذابنا.\nوقال ابن كثير في \"تفسير القرآن العظيم\"١١/ ٢٩٩: والصحيح المراد بذلك يوم القيامة، وهو الطامة العظمى، وإن كان ما ذكر متصلًا بذلك.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٠٨ - ١٠٩، عن ابن عباس، وعن الضحاك، قال: ولا هرب.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٠٧، عن الضحاك.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ١٠٧، عن ابن زيد.\n(٤) من (م).\n(٥) الإِمام الحافظ الثقة.\n(٦) أبو العباس الأصم. ثِقَة.","vol":"22","page":134},{"text":"أخبرني الحسن بن عليّ بن عفان (١)، أخبرني الحسين بن عطية (٢)، أخبرني يعقوب الأصفهاني (٣)، عن جعفر (٤)، عن ابن أبزى (٥) ﴿وَلَوْ تَرَى إِذْ فَزِعُوا فَلَا فَوْتَ﴾ قال: خسف بالبيداء (٦).\n[٢٣٣٥] أخبرني عقيل بن أَحْمد بن محمَّد (٧)، أن المعافى بن زكريا البغدادي (٨)، أخبرهم، أخبرنا محمَّد بن جرير الطبري (٩)، حَدَّثني عصام بن رواد بن الجراح (١٠)، أخبرني أبي (١١)، أخبرني\n_________\n(١) صدوق.\n(٢) في (م): الحسن بن عطية، وهو الصواب، وهو: الحسن بن عطية بن نجيح القُرشيّ، أبو عليّ الكُوفيّ البزَّاز، صدوق.\n(٣) يعقوب بن عبد الله بن سعد بن مالك بن هانئ بن عامر بن أبي عامر الأَشْعريّ، أبو الحسن القمي، صدوق يهم.\n(٤) جعفر بن أبي المغيرة الخُزَاعِيّ القمي، صدوق يهم.\n(٥) سعيد بن عبد الرَّحْمَن بن أبزى الخُزَاعِيّ، مولاهم، الكُوفيّ، ثِقَة.\n(٦) [٢٣٣٤] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ١٠٧، عن سعيد.\n(٧) الجرجائي الاستراباذي. لم أجده.\n(٨) العلامة الفقيه الحافظ الثقة.\n(٩) الإِمام العالم المجتهد عالم العصر صاحب التصانيف البديعة.\n(١٠) لينه الحاكم وذكره ابن حبان في \"الثِّقات\".\n(١١) رواد بن الجراح الشَّاميّ، أبو عصام العسقلاني، صدوق اختلط بأخرة فترك وفي حديثه عن الثَّوريّ ضعف شديد.","vol":"22","page":135},{"text":"سفيان بن سعيد (١)، أخبرني منصور بن المعتمر (٢)، عن ربعي بن حراش (٣) قال: سمعت حذيفة بن اليمان (٤) يقول: قال رسول الله - ﷺ - وذكر فتنة تكون بين أهل المشرق والمغرب، فبينما هم كذلك إذ خرج عليهم السفياني من الوادي اليابس في فورة (٥) ذلك حتَّى ينزل عليهم دمشق، فيبعث جيشين: جيشًا إلى المشرق، وجيشًا إلى المدينة (٦) حتَّى ينزلوا بأرض بابل في المدينة الملعونة والبقعة الخبيثة فيقتلون أكثر من ثلاثة آلاف، ويبقرون بها أكثر من مائة امرأة، ويقتلون بها ثلاثمائة كبش من بني العباس ثم ينحدرون إلى الكوفة ثم (٧) يخربون ما حولها، ثم يخرجون متوجيهن إلى الشَّام فيخرج إليه المهدي من الكوفة فيلحق ذلك الجيش منها على ليلتين فيقتلونهم، لا يفلت منهم مخبر، ويستنفذون ما في أيديهم من النَّبِيّ والغنائم، ويحل جيشه الثاني بالمدينة فينهبونها ثلاثة أيام ولياليها،\n_________\n(١) الثَّوريّ، ثِقَة حافظ إمام حجة كان ربما دلس.\n(٢) ثِقَة ثبت وكان لا يدلس.\n(٣) ثِقَة عابد.\n(٤) صحابي مشهور.\n(٥) من فورة النَّاس: أي: مِنْ مَجْتَمَعهم، وحيث يفورون في أسواقهم. وفور كل شيء: أوله. والفور: الظهور والسطوع، ومنه: فور الشفق، وهو: بقية حمرة الشَّمس في الأفق الغربي، سمي فورًا لسطوعه وحمرته.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٧٨ (فور).\n(٦) من (م).\n(٧) في (م): ثم يخربون.","vol":"22","page":136},{"text":"ثم يخرجون متوجيهن إلى مكة، حتَّى إذا كانوا بالبيداء بعث الله جبريل فيقول: يَا جبريل اذهب فأبدهم، فيضربها برجله ضربة يخسف الله بهم، فذلك قوله في سورة سبأ: ﴿وَلَوْ تَرَى إِذْ فَزِعُوا فَلَا فَوْتَ وَأُخِذُوا مِنْ مَكَانٍ قَرِيبٍ (٥١)﴾، فلا ينفلت منهم إلَّا رجلان، أحدهما بشير والآخر نذير، وهما من جهينة، فلذلك جاء القول: وعند جهينة الخبر اليقين (١).\n_________\n(١) [٢٣٣٥] الحكم على الإسناد:\nإسناده ضعيف لضعف رواد في الثَّوريّ وابنه مختلف فيه.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ١٠٧.\nقال ابن حجر في ترجمة رواد: وقال الساجي: عنده مناكير. وروى الطبري في آخر تفسير سبأ عن عصام بن رواد، عن أَبيه، عن الثَّوريّ، عن منصور، عن ربعي، عن حذيفة رفعه، حديثًا طويلا في العين، وفيه قصة السفياني، ثم قال: حَدَّثَنَا محمَّد بن خلف العسقلاني: سألت روادا عنه، فقال: لم أسمعه من سفيان، وإنما جاءني قوم فقالوا لي: معنا حديث عجيب أو نحوه قرؤوه على، ثم ذهبوا فحدثوا به عني قال ابن خلف: وحدثني به عبد العزيز بن أَبان، عن سفيان بطوله. ورأيته في كتاب الحسين بن عليّ الصدائي عن شيخ له، عن رواد، عن سفيان أَيضًا.\nانظر: \"تهذيب التهذيب\" لابن حجر ١/ ٦١٢.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٢٩٩: أورد الطبري حديثًا موضوعًا بالكلية -يقصد هذا الحديث- ثم لم ينبه على ذلك وهذا أمر عجيب منه.\nقلت: وقد أورده الطبري على جلالة قدره في الحديث، ولامه عليه ابن كثير، فلا نعجب إن أورده المصنف هنا لأنه لا يرقى إلى درجة الطبري في الحديث، ﵏ أجمعين. وأما السفياني فقد ورد ذكره في حديث بلفظ: \"أحذركم =","vol":"22","page":137},{"text":"وقال قتادة: ذلك حين يخرجون من قبورهم (١).\nوقال ابن معقل: إذا عاينوا عذاب الله يوم القيامة (٢)، ﴿وَأُخِذُوا مِنْ مَكَانٍ قَرِيبٍ﴾ لأنهم حيث كانوا فهم من الله قريب، لا يبعدون عنه ولا يفوتونه (٣).\n\n<span data-type=\"title\" id=toc-4054>٥٢ </span>- ﴿وَقَالُوا﴾\nحين عاينوا العذاب في الدنيا أو في الآخرة وقت البأس ﴿آمَنَّا بِهِ﴾ (٤).\n﴿وَأَنَّى لَهُمُ التَّنَاوُشُ﴾ من أين لهم تناول التوبة (٥)؟ !، وقيل: ما يتمنون.\nقال ابن عباس: يسألون الرد، وليس بحين رد (٦).\nوقرأ أبو عمرو والأعمش وحمزة والكسائي وخلف: (التناؤش)\n_________\n= سبع فتن تكون بعدي: فتنة تقبل من المدينة، وفتنة في مكة، وفتنة تقبل من اليمن، وفتنة تقبل من الشَّام، وفتنة تقبل من المشرق، وفتنة تقبل من المغرب، وفتنة من بطن الشَّام وهي السفياني\" ضعفه الألباني في \"سلسلة الأحاديث الضعيفة\" ٤/ ٣٥٠ (١٨٧٠).\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٠٨، عن قتادة، عن الحسن.\n(٢) رواه الطبري ٢٢/ ١٠٨، عن ابن معقل بلفظ: أفزعهم يوم القيامة فلم يفوتوا.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ١٠٩، عن الضحاك.\n(٤) قوله تعالى: ﴿آمَنَّا بِهِ﴾ أي: القرآن، وقال مجاهد: بالله ﷿، قال الحسن: بالبعث، قال قتادة: بالرسول. \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣١٥.\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ١١٠ - ١١١، عن ابن زيد.\n(٦) رواه الطبري في \"جامع البيان\" ٢٢/ ١١٠.","vol":"22","page":138},{"text":"بالمد والهمزة، وهو: الإبطاء والبعد.\nيقال: تناءشت الشيء أي (١): أخذته من بعيد، والنئيش: الشيء البطيء، قال الشَّاعر:\n(تمني نئيشًا أن يكون أطاعني ... وقد خذلت بعد الأمور أمور (٢)\nوقال آخر:\nرجيت) (٣) نئيشًا بعد ما فاتك الخير (٤)\n_________\n(١) في (م): إذا.\n(٢) البيت لنهشل بن حري، أنشدها في اللسان (ناش) المهموز على أن يقال: جاء نئيشا أي: بطئيًا. وقوله: تمنى نئيشًا: أي في الأخير، وبعد الفوت. أن لو أطاعني وقد حدثت أمور لا يستدرك بها ما فات، أي: أطاعني في وقت لا تنفعه فيه الطاعة، قال: ويقال: فعله نئيشًا أي: أخيرًا، وأتبعه نئيشًا: إذا تأخر عنه ثم اتبعه على عجلة، شفقة أن يفوته. وقوله: ﴿وَأَنَّى لَهُمُ التَّنَاوُشُ﴾ قرأ الأَعمش، وحمزة، والكسائي بالهمز، يجعلونه من الشيء البطيء، ومن نأشت النأش، قال الشَّاعر: وجئت نئيشا بعد ما فاتك الخير. وقال آخر: تمني نئيشا. انظر: \"الصحاح\" للجوهري ٣/ ١٠٢٠. \"لسان العرب\" لابن منظور ٦/ ٣٤٩ (نأش).\n(٣) ما بين القوسين مثبت من (م).\n(٤) وفي التنزيل العزيز: ﴿وَأَنَّى لَهُمُ التَّنَاوُشُ﴾ قرئ بالهمز وغير الهمز، وقال الزجاج: من همز فعلى وجهين: أحدهما أن يكون من النئيش الذي هو الحركة في إبطاء، والآخر أن يكون من النؤش الذي هو التناول، فأبدل من الواو همزة لمكان الضمة. ويجوز همز ﴿التَّنَاوُشُ﴾ وهي من (نشت) لانضمام الواو مثل قوله: ﴿وَإِذَا الرُّسُلُ أُقِّتَتْ (١١)﴾ قال ابن بري: ومعنى الآية: أنَّهم تناولوا الشيء من بعد وقد كان تناوله منهم قريبًا في الحياة الدنيا، فآمنوا حيث لا ينفعهم إيمانهم =","vol":"22","page":139},{"text":"وقرأ الباقون بغير همز، من التناول، يقال: نشته نوشًا إذا تناولته.\nقال الراجز:\nفهي تنوش الحوض نوشًا من علا ... شأنه يقطع إخوان القلا (١)\nوتناوش القوم في الحرب إذا تدانوا وتناول بعضهم بعضًا (٢).\nواختار أبو عبيد ترك الهمزة قال: لأن معناه التناول، وإذا همز كان معناه البعد، وكيف يقول: أنَّى لهم البعد؟ ! (٣).\n_________\n= لأنه لا ينفع نفسًا إيمانها في الآخرة، قال: وقد يجوز أن يكون من النأش، وهو الطلب، أي كيف يطلبون ما بعد وفات بعد أن كان قريبًا ممكنًا.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٣٦١.\n(١) البيت لغيلان بن حريث، والضمير في قوله (فهي) للإبل، وتنوش الحوض: تتناول ملأه، وقوله (من علا) أي: من فوق، يريد أنها عالية الأجسام، طوال الأعناق، وذلك النوش الذي تناله هو الذي يعينها على قطع الفلوات، والأجواز: جمع قال ابن الجوزي: وهو الوسط. وعن ثعلب، والفراء: وقد ترك همزها أهل الحجاز وغيرهم، جعلوها من نشيه نوشًا وهو التناول، وهما متقاربان مثل: ذمت الشيء، وذأمته، أي: عبته.\nوتناوش القوم في القتال إذا تناول بعضهم بعضًا لم يتدانوا كل التداني.\nانظر: \"الصحاح\" للجوهري ٣/ ١٠٢٣.\nوفي (م):\nفهي تنوش الحوض نوشًا من علا ... نوشًا به يقطع أجواز الفلا\n(٢) في (م): من بعض.\n(٣) استبعد أبو عبيدة هذِه القراءة لأن التناؤش بالهمز البعد، فكيف يكون: وأنى لهم البعد من مكان بعيد؟ . قال الطبري في \"جامع البيان\" ٢٢/ ١١٠: والصواب من =","vol":"22","page":140},{"text":"﴿مِنْ مَكَانٍ بَعِيدٍ﴾ من الآخرة، فكيف يتناولون التوبة، وإنما يقبل التوبة في الدنيا وقد ذهبت الدنيا فصارت بعيدًا من الآخرة؟ ! .\n\n<span data-type=\"title\" id=toc-4055>٥٣ </span>- ﴿وَقَدْ كَفَرُوا بِهِ مِنْ قَبْلُ﴾\nأي: من قبل نزول العذاب.\n﴿وَيَقْذِفُونَ بِالْغَيْبِ مِنْ مَكَانٍ بَعِيدٍ﴾ يعني: يرمون محمدًا - ﷺ - بالظنون لا باليقين، وهو قولهم له (١): إنه ساحر، بل هو كاهن، بل شاعر. هذا قول مجاهد. وقال قتادة: يعني يرجمون بالظن يقولون (٢): لا بعث ولا جنة ولا نار (٣).\n\n<span data-type=\"title\" id=toc-4056>٥٤ </span>- ﴿وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ﴾\nيعني: الإيمان (٤) والتوبة والرجوع إلى الدنيا (٥).\n_________\n= القول في ذلك عندي أن يقال: إنهما قراءتان معروفتان في قرّاء الأمصار، متقاربتا المعنى، وذلك أن معنى ذلك: وقالوا آمنا بالله، في حين لا ينفعهم، فقال الله ﴿وَأَنَّى لَهُمُ التَّنَاوُشُ﴾ أي: وأين لهم التوبة والرجعة: أي: قد بعدت عنهم، فصاروا منها كموضع بعيد أن يتناولوها وإنما وصفت ذلك الموضع بالبعيد، لأنهم قالوا ذلك في القيامة، فقال الله: أني لهم بالتوبة المقبولة، والتوبة المقبولة إنما كانت في الدنيا، وقد ذهبت الدنيا فصارت بعيدًا من الآخرة، فبأية القراءتين اللتين ذكرت قرأ القارئ فمصيب.\n(١) من (م).\n(٢) سقطت من (م).\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ١١٢.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ١١٢، عن الحسن. وفي رواية عن الحسن: حيل بينهم وبين ما يشتهون من مال أو ولد أو زهرة في الدنيا التي كانوا فيها، أو حيل بينهم وبين الحياة.\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ١١٢، عن مجاهد. قال: وإنما اخترنا القول =","vol":"22","page":141},{"text":"﴿كَمَا فُعِلَ بِأَشْيَاعِهِمْ﴾ أي: أهل دينهم وموافقتهم من الأمم الماضية حين (١) لم يقبل منهم الإيمان والتوبة في وقت البأس ﴿إِنَّهُمْ كَانُوا فِي شَكٍّ مُرِيبٍ﴾ (٢).\n_________\n= الذي اخترناه في ذلك؛ لأن القوم إنما تمنوا حين عاينوا من عذاب الله ما عاينوا، ما أخبر الله عنهم أنَّهم تمنوه، وقالوا آمنا به، فقال الله: وأنى لهم تناوش ذلك من مكان بعيد، وقد كفروا من قبل ذلك في الدنيا. فإذا كان ذلك كذلك، فلأن يكون قوله: ﴿وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ﴾ خبرا عن أنَّه لا سبيل لهم إلى ما تمنوه أولى من أن يكون خبرا عن غيره.\n(١) في (م): حتَّى.\n(٢) قوله: ﴿إِنَّهُمْ كَانُوا فِي شَكٍّ مُرِيبٍ﴾ يقول تعالى ذكره: وحيل بين هؤلاء المشركين حين عاينوا بأس الله، وبين الإيمان: ﴿إِنَّهُمْ كَانُوا﴾ قبل في الدنيا ﴿فِي شَكٍّ﴾ من نزول العذاب الذي نزل بهم وعاينوه، وقد أخبرهم نبيهم أنَّهم إن لم ينيبوا مما هم عليه مقيمون من الكفر بالله، وعبادة الأوثان أن الله مهلكهم، ومحل بهم عقوبته في عاجل الدنيا، وآجل الآخرة قبل نزوله بهم ﴿مُرِيبٍ﴾ موجب لصاحبه الذي هو به ما يريبه من مكروه من قولهم: قد أراب الرَّجل: إذا أتى ريبة وركب فاحشة كما قال الراجز:\nيَا قَوْمُ ما لي وأبا ذُؤَيْبِ؟\nكُنْتُ إذا أتَوْتُهُ مِنْ غَيْبِ\nيَشمّ عِطْفِي وَيبَزّ ثَوْبِيِ\nكأنّمَا أرَبْتُهُ بِرَيْب\nيقول: كأنما أتيت إليه ريبة.\nانظر: \"جامع البيان\" للطبري ٢٢/ ١١٣.","vol":"22","page":142},{"text":"<span data-type=\"title\" id=toc-4057>٣٥ - سُورَة فاطر</span>","vol":"22","page":143},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\nسورة الملائكة\nمكية (١).\nوهي ثلاثة آلاف ومائة وثلاثون حرفًا، وسبعمائة وسبع وتسعون كلمة، وخمس وأربعون آية (٢).\n[٢٣٣٦] أخبرنا محمَّد بن القاسم الفارسيّ (٣)، أخبرنا محمَّد بن جعفر بن مطر النَّيْسَابُورِيّ (٤)، أخبرنا إبراهيم بن شريك الكُوفيّ (٥)، أخبرنا أَحْمد (٦) بن يونس اليربوعي، أخبرنا سلام بن سليم (٧) المدائنيّ، أخبرنا هارون بن كثير (٨)، عن زيد بن أسلم (٩)، عن\n_________\n(١) سقطت من (م)، قال القرطبي: في قول الجميع. وأخرج البُخَارِيّ، وابن الضُّرَيس، وابن مردويه، والبيهقي في \"دلائل النبوة\" عن ابن عباس قال: أنزلت سورة فاطر بمكة. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣١٨.\n(٢) هذِه المقدمة ليست في (م)، وذكر مكانها: أخبرنا الأستاذ الإِمام أبو إسحاق الثعلبي ﵀ قراءة عليه قال.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) في (م) مطير، وهو محمَّد بن جعفر بن محمَّد بن مطر، أبو عمرو المزكي، عدل ضابط.\n(٥) إبراهيم بن شريك بن الفضل، الإِمام المحدث، الثقة.\n(٦) في (م): محمَّد، وهو أَحْمد بن عبد الله بن يونس أبو عبد الله اليربوعي، ثِقَة حافظ.\n(٧) في (م): سليمان، وهو سلام بن سليم الطَّويل، متروك.\n(٨) مجهول.\n(٩) قال الحافظ: هو تحريف، والصواب: زيد بن سالم، جهله أبو حاتم.","vol":"22","page":145},{"text":"أَبيه (١)، عن أبي أُمامة، عن أبيّ بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة الملائكة دعته يوم القيامة ثمانية أبواب من الجنة: أن ادْخل من أي الأبواب شئت\" (٢).\n_________\n(١) قال الذهبي: زيد عن أَبيه نكرة.\n(٢) [٢٣٣٦] الحكم على الإسناد:\nالحديث موضوع.\nالتخريج:\nوانظر تعليقنا على الحديث الذي ورد في فضل سورة الأحزاب.","vol":"22","page":146},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ <span data-type=\"title\" id=toc-4058>(١)</span>\n\n١ - ﴿الْحَمْدُ لِلَّهِ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي﴾ (٢)\nذوي (٣) ﴿أَجْنِحَةٍ مَثْنَى وَثُلَاثَ وَرُبَاعَ يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ﴾ (٤) يعني: في (٥)\n_________\n(١) في (م): قوله ﷿.\n(٢) قال ابن عباس - ﵄ -: كنت لا أدري ما فاطر السموات والأرض، حتَّى أتاني أعرابيان يختصمان في بئر، فقال أحدهما لصاحبه: أنا فطرتها، أي: بدأتها. وقال ابن عباس ﵄ أَيضًا ﴿فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ﴾ أي: بديع السماوات والأرض. وقال الضحاك: كل شيء في القرآن فاطر السماوات والأرض، فهو خالق السماوات والأرض.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٠٤.\n(٣) سقطت من (م).\n(٤) قال الطبري في \"جامع البيان\" ٢٢/ ١١٤: واختلف أهل العربية في علة ترك إجراء مَثْنَى وثلاث ورباع، وهي ترجمة عن أجنحة، وأجنحة نكرة، فقال بعض نحويي البصرة. ترك إجراؤهن لأنهن مصروفات عن وجوههن، وذلك أن مثنى مصروف عن اثنين، وثلاث عن ثلاثة، ورباع عن أربعة، فصرف نظير: عمر، وزفر، إذ صرف هذا عن عامر إلى عمر، وهذا عن زافر إلى زفر، وأنشد بعضهم في ذلك:\nوَلَقَدْ قَتَلْتُكُمُ ثُناءَ وَمَوْحَدَا ... وترَكْتُ مَرّةَ مِثْلَ أمْسِ المُدْبِرِ\nوقال آخر منهم: لم يصرف ذلك لأنه يوهم به الثلاثة والأربعة، قال: وهذا لا يستعمل إلَّا في حال العدد. وقال بعض نحويي الكوفة: هن مصروفات عن المعارف، لأن الألف واللام لا تدخلها، والإضافة لا تدخلها قال: ولو دخلتها الإضافة والألف واللام لكانت نكرة، وهي ترجمة عن النكرة قال: وكذلك ما كان في القرآن، مثل: أن تقوموا لله مثنى وفرادى، وكذلك وحاد وأحاد، وما أشبهه من مصروف العدد.\n(٥) سقطت من (م).","vol":"22","page":147},{"text":"أجنحة الملائكة (١).\n_________\n(١) قد أخبرنا الله عن الملائكة بأخبار كثيرة في كتابه وعلى لسان رسوله محمَّد - ﷺ - فهي خلقت من نور كما قالت عائشة ﵂: قال رسول الله - ﷺ -: \"خلقت الملائكة من نور وخلق الجان من مارج من نار وخلق آدم مما وصف لكم\". رواه مسلم في الزهد، باب في أحاديث متفرقة (٢٩٩٦) أما عن صفاتهم وعظم خلقهم: يقول تعالى واصفا ملائكة النَّار: ﴿عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ﴾، وأعظم الملائكة على الإطلاق جبريل ﵇ كما روي عن عبد الله بن مسعود قال: رأى رسول الله -ﷺ- جبريل في صورته وله ست مائة جناح، كل جناح منها قد سد الأفق يسقط من جناحه من التهاويل والدر والياقوت ما الله به عليم. رواه أَحْمد في \"المسند\" ١/ ٣٩٥ (٣٧٤٨).\nقال ابن كثير في \"البداية والنهاية\" ١/ ٤٤: إسناده جيد. وقال رسول الله واصفا جبريل: \"رأيته منهبطا من السماء سادا عظم خلقه ما بين السماء والأرض\" رواه مسلم في الإيمان باب معنى قول الله ﷿ ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ (١٧٧) ومن الملائكة العظام أَيضًا حملة العرش، ومما جاء في وصفهم: عن جابر بن عبد الله عن النَّبِيّ - ﷺ - قال: \"أذن لي أن أحدث عن ملك من ملائكة الله من حملة العرش إن ما بين شحمة أذنه إلى عاتقه مسيرة سبعمائة عام\" سنن أبي داود: كتاب السنة: باب في الجهمية. والملائكة لهم أجنحة (٤٧٢٧): كما ذكر الله تعالى في هذِه الآية التي نحن بصددها. وقد تقرر عند النَّاس جميعا وصف الملائكة بالجمال؛ ولذا فهم يشبهون الجميل من البشر بالملائكة كما قالت النسوة في حق يوسف الصديق: ﴿فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَاشَ لِلَّهِ مَا هَذَا بَشَرًا إِنْ هَذَا إِلَّا مَلَكٌ كَرِيمٌ﴾. وهم متفاوتون في الخلق والمقدار: الملائكة ليسوا على درجة واحدة في الخلق والمقدار بل يتفاوتون كما يتفاوتون في الفضل كذلك فأفضلهم من شهد بدرًا كما جاء في حديث معاذ بن رفاعة بن رافع الزُّرَقيّ عن أَبيه وكان أبوه من أهل بدر قال جاء جبريل إلى النَّبِيّ - ﷺ - فقال: \"ما تعدون أهل بدر فيكم؟ قال: من أفضل المسلمين -أو كلمة نحوها- قال: وكذلك من شهد بدرًا من الملائكة\". رواه البُخَارِيّ في المغازي، باب شهود الملائكة بدرًا =","vol":"22","page":148},{"text":"[٢٣٣٧] أخبرنا عبد الله بن حامد (١)، أخبرنا ابن شاذان (٢)، أخبرنا جيعويه (٣)، أخبرنا صالح بن محمَّد (٤)، عن مسلم ابن إياس (٥)، عن عبد الله بن المبارك (٦)، عن ليث بن سعد (٧)، عن عقيل (٨) عن ابن شهاب (٩): أن رسول الله - ﷺ - سأل جبريل ﵇ أن يتراءى له في صورته، فقال له جبريل (١٠): إنك لن تطيق ذلك، قال (١١): \"إنِّي أحب أن تفعل\"، فخرج رسول الله (١٢) - ﷺ - إلى المصلى في ليلة مقمرة، فأتاه جبريل ﵇ في صورته، فغشي على\n_________\n= (٣٩٩٢). إلى غير ذلك من المسائل التي لا يتسع المقام لذكرها، وللمزيد انظر \"عالم الملائكة\"، لعمر سليمان الأشقر. \"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٠٤ \"عبودية الكائنات\" للتوني (٣٤٢ - ٣٥٥) \"مجموع الفتاوى\" لابن تيمية ٤/ ٣٤٢ - ٣٩٢. \"شرح العقيدة الطحاوية\" لابن أبي العز (٣٣٧ - ٣٤٨) \"إغاثة اللهفان\" لابن القيم ٢/ ١٢٧ - ١٢٨. \"فتح الباري\" لابن حجر ٦/ ٣٠٦.\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) أَحْمد بن محمَّد بن شاذان، لم أجده.\n(٣) لم أجده.\n(٤) التِّرْمِذِيّ، متهم ساقط.\n(٥) في (م): عن مسلم، عن إياس، ولم أجده.\n(٦) الإِمام الثقة المثبت.\n(٧) الإِمام الثقة المثبت.\n(٨) عقيل بن خالد بن عقيل الأيلي، ثِقَة ثبت.\n(٩) الزُّهْرِيّ، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(١٠) سقطت من (م).\n(١١) في (م): فقال.\n(١٢) في (م): النَّبِيّ.","vol":"22","page":149},{"text":"رسول الله -ﷺ- (حين رآه) (١)، ثم أفاق وجبريل مسنده، واضع إحدى يديه على صدره والأخرى بين كتفيه، فقال رسول الله -ﷺ-: \"سبحان الله، ما كنت أرى أن شيئًا من الخلق هكذا! ! \"، فقال جبريل ﵇: فكيف (٢) لو رأيت إسرافيل؟ !، إن له لاثنى عشر جناحًا، جناح منها (٣) بالمشرق وجناح منها (٤) بالمغرب، وإن العرش (٥) لعلى كاهله، وإنه ليتضاءل الأحايين لعظمة الله ﷿ حتَّى يعود مثل الوصع (٦)، -والوصع عصفور صغير- حتَّى ما يحمل عرشه إلَّا عظمته (٧).\n_________\n(١) من (م).\n(٢) في (م): كيف.\n(٣) في (م): منها جناح.\n(٤) سقطت من (م).\n(٥) في (م): العشرة.\n(٦) الوصع: يُرْوى بفتح الصاد وسكونها، وهو طائر أصغر من العصفور، والجمع: وصعان -بالكسر-، كغزلان، ومنه حديث: \"إن العرش على منكب إسرافيل، وإنه ليتواضع لله تعالى حتَّى يصير مثل الوصع\". انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٩١ (وصع).\n(٧) [٢٣٣٧] الحكم على الإسناد:\nفيه صالح بن محمَّد التِّرْمِذِيّ، متهم ساقط، وفيه من لم أجده ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nهذا الحديث من الأحاديث التي أوردها الغزالي في \"إحياء علوم الدين\" ولم يجد لها السبكي إسنادًا. \"طبقات الشافعية\" ٦/ ٣٨٠.","vol":"22","page":150},{"text":"[٢٣٣٨] وأخبرنا أبو الحسن الشاماتي (١)، أخبرنا أبو حامد البلالى (٢)، أخبرنا العباس بن محمَّد الدُّوريّ (٣) أخبرنا أبو عاصم النَّبِيل (٤)، عن صالح الناجي (٥)، عن ابن (٦) جريج، عن ابن شهاب (٧) في قول الله ﷿: ﴿يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ﴾ قال: حُسْن الصوت (٨).\n_________\n(١) في (م): الحسين. ولم أجده.\n(٢) أَحْمد بن محمَّد بن يحيى بن بلال المعروف بالخشاب، ثِقَة مأمون.\n(٣) عباس بن محمَّد بن حاتم بن واقد الدُّوريّ، أبو الفضل البغدادي، ثِقَة حافظ.\n(٤) الضحاك بن مخلد بن الضحاك بن مسلم بن الضحاك الشَّيبانِيّ، ثِقَة.\n(٥) قال ابن القطَّان: لا تعرف له حال، وقال أبو حاتم: هو صالح بن زياد، وقال ابن حبان، هو صالح بن بشير المري. انظر: \"التاريخ الكبير\" للبخاري ٤/ ٢٩٢، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٠٤، \"المجروحين\" لابن حبان ١/ ٤٠٩، \"بيان الوهم والإيهام\" لابن القطَّان ٣/ ٢٥١.\n(٦) ساقطة من (م)، وهو عبد الملك بن عبد العزيز بن جريج، ثِقَة فقيه فاضل، وكان يدلس ويرسل.\n(٧) الزُّهْرِيّ، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٨) [٢٣٣٨] الحكم على الإسناد:\nشيخ المصنف لم أجده، وفيه صالح الناجي لا تعرف له حال.\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ١٠/ ٢٣١. وفي \"شعب الإيمان\" ١/ ١٣٥، ٢/ ٣٨٩. وانظر: \"خلق أفعال العباد\" للبخاري ١/ ١١١، \"التاريخ الكبير\" للبخاري ٤/ ٢٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٢٠.\n\"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٠٤.","vol":"22","page":151},{"text":"[٢٣٣٩] وأخبرني الحسين بن محمَّد بن الحسين (١)، أخبرنا أَحْمد ابن جعفر (٢) بن حمدان (٣)، أخبرنا عبد الله بن محمَّد بن سنان (٤)، أخبرنا سلمة بن حبان (٥)، أخبرنا صالح الناجي (٦)، أخبرنا الهيثم القارئ (٧) قال: رأيت النَّبِيّ -ﷺ- في المنام فقال: أَنْتَ الهيثم الذي تزين القرآن بصوتك؟ جزاك الله خيرًا (٨).\nوقيل: الخط الحسن.\n[٢٣٤٠] أخبرنا ابن فنجويه (٩)، أخبرنا ابن شنبة (١٠)، أخبرنا ابن زنجويه (١١)، أخبرنا سلمة (١٢)، أخبرنا يحيى بن أَحْمد القزَّاز (١٣)،\n_________\n(١) ابن فنجويه، ثِقَة صدوق كثير الرواية للمناكير.\n(٢) يوجد بياض في (م).\n(٣) أبو بكر بن مالك القطيعي، ثِقَة.\n(٤) عبد الله بن محمَّد بن سنان بن الشماخ؛ متروك، وكان يضع الحديث.\n(٥) سلمة بن حبان العتكي؛ ذكره ابن حبان في \"الثِّقات\".\n(٦) قال ابن القطَّان: لا تعرف حاله.\n(٧) لم يتبين لي من هو.\n(٨) [٢٣٣٩] الحكم على الإسناد:\nموضوع، فيه عبد الله بن محمَّد بن سنان، متروك، وكان يضع الحديث وفيه صالح الناجي لا تعرف له حال.\n(٩) ابن فنجويه، ثِقَة صدوق كثير الرواية للمناكير.\n(١٠) عبيد الله بن محمَّد بن شنبة، أبو أَحْمد القاضي، لم يذكر بجرح أو تعديل.\n(١١) علي بن بري بن زنجويه، لم يذكر بجرح أو تعديل.\n(١٢) سلمة بن شبيب، ثِقَة.\n(١٣) لم أجده.","vol":"22","page":152},{"text":"ويحيى بن أكثم (١) قالا: أخبرنا أبو اليمان (٢)، أخبرنا عاصم بن مهاجر الكلاعي (٣) عن أَبيه (٤) قال: قال رسول الله - ﷺ -: \"الخط الحسن يزيد الحق وضحًا\" (٥).\n_________\n(١) يحيى بن أكثم بن محمَّد بن قطن بن سمعان التَّمِيمِيّ الأسيدي، أبو محمَّد المروزي القاضي، قال عنه أَحْمد: ما عرفت فيه بدعة، وقال أبو حاتم: فيه نظر، قيل: فما ترى فيه؟ قال: نسأل الله السلامة، وقال الحافظ: فقيه صدوق، إلَّا أنَّه رمي بسرقة الحديث، ولم يقع ذلك له، وإنما كان يرى الرواية بالإجازة والوجادة. تُوفِّي سنة (٢٤٢ هـ) أو بعدها بالربذة، روى له التِّرْمِذِيّ.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٢٩، \"الثِّقات\" لابن حبان ٩/ ٢٦٥، \"تهذيب الكمال\" ٣١/ ٢٠٧، \"تقريب التهذيب\" لابن حجر (٧٥٠٧).\n(٢) الحكم بن نافع البهراني، أبو اليمان الحمصي، ثِقَة ثبت.\n(٣) عاصم بن مهاجر الكلاعي، روى عنه أبو اليمان، عن أَبيه، أو عن أنس رضي الله تعالى عنهما مرفوعًا، وقال الذهبي: هذا خبر منكر، انظر \"ميزان الاعتدال\" ٢/ ٣٥٨، \"لسان الميزان\" ٣/ ٢٢١.\n(٤) مهاجر الكلاعي، حديثه عن النَّبِيّ - ﷺ - مرسل، وهو تابعي، كذا استدركه الذهبي في التجريد، وأشار إلى ما أخرجه ابن قانع من طريق عاصم بن مهاجر الكلاعي، انظر \"الإصابة\" لابن حجر ٦/ ٣٠٣.\n(٥) [٢٣٤٠] الحكم على الإسناد:\nمنكر.\nالتخريج:\nأورده السمعاني في \"أدب الاستملاء\" ١/ ١٦٥، وضعفه الألباني في \"ضعيف الجامع\" (٢٩٤٢)، وفي \"سلسلة الأحاديث الضعيفة\" (٣٥٨٧).\nقال المناوي في \"فيض القدير\" ٣/ ٦٧٣ (٤١٣٤): \"الخط الحسن\" يعني الكتابة الحسنة \"تزيد الحق وضحًا\" وفي رواية وضوحًا، وذلك لأنه أنشط للقارئ، وأبعث على تجريد الهمة للتأمل والتدبر، ومن ثم قيل: رداءة الخط أحد =","vol":"22","page":153},{"text":"[٢٣٤١] وأخبرني ابن فنجويه (١)، أخبرنا عبد الله بن يوسف (٢)، حَدَّثني الحسن بن عليّ بن يزيد الوشاء (٣)، أخبرنا علي بن سهل\n_________\n= الزمانين، ومن أمثالهم: ما الثمر اليانع تحت خضرة الورق بأحسن من الخط الرائع في بياض الورق، وتسويد بخط الكاتب أملح من توريد بخد الكاعب، قال الماوردي: وتقول العرب الخط أحد اللسانين وحسنه أحد الفصاحتين، وقال حكيم الروم: الخط هندسة روحانية، وإن ظهر بآلة جسدانية، وقال حكيم العرب: الخط أصل في الروح، وإن ظهر بحواس الجسد.\nقال الماوردي: ويجب على من أراد حفظ العلم أن يعتني بأمرين حفظ تقويم الحروف على أشكالها الموضوعة لها، وضبط ما اشتبه منها بالنقط والشكل المميز، وما زاد على هذين من تحسين الخط وملاحة نظمه زيادة حذق بصنعته، وليس بشرط في صحته. قالوا: وحسن الخط لسان اليد ومهجة الضمير. وقال عبد الحميد: البيان في اللسان والبنان ومحل ما زاد على الخط المفهوم من تصحيح الحروف، وحسن الصورة محل ما زاد على الكلام المفهوم من فصاحة الألفاظ، وصحة الإعراب؛ ولهذا قالوا: حسن الخط إحدى الفصاحتين.\nرواه الديلمي في \"مسند الفردوس\" عن أم سلمة. قال الذهبي في \"الميزان\": هذا خبر منكر، ورواه عنه ابن لال، ومن طريقه، وعنه أورده الديلمي مصرحًا، فلو عزاه المصنف للأصل لكان أجود.\n(١) ثِقَة صدوق كثير الرواية للمناكير.\n(٢) ابن أَحْمد بن مالك، لم أجده.\n(٣) لم أجده في كتب التراجم بهذا الاسم، اللهم إلَّا في \"سير أعلام النبلاء\" للذهبي ١٠/ ١٤٦ في ترجمة أبي نعيم الفضل بن دكين، وفي (م): الحسن بن عليّ بن عنبر، وهو: الحسن بن محمَّد بن عنبر؛ أبو علي الوشاء بغدادي معروف عن علي بن الجعد، وابن المدينيّ، وطائفة، وعنه علي بن عمر الحربي، وابن الشخير. ضعفه ابن قانع. وقال الدارقطني: تكلموا فيه من جهة سماعه. وقال ابن عدي: حدث بأحاديث أنكرتها عليه. قال الخَطيب: ذكرته للبرقاني فوثقه. مات سنة (٣٠٨ هـ). =","vol":"22","page":154},{"text":"الرملي (١)، أخبرنا الوليد بن (٢) مسلم، عن خليد بن دعلج (٣)، عن قتادة (٤) في قول الله تعالى: ﴿يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ﴾ قال: الملاحة في العينين (٥).\n﴿إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ من النقصان والزيادة (٦).\n_________\n= انظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢٧٢، \"لسان الميزان\" لابن حجر ٢/ ٢٥٠، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٥٦.\n(١) علي بن سهل بن قادم، ويقال: ابن موسى، أبو الحسن الرملي، صدوق.\n(٢) في الأصل: (عن ابن)، والمثبت من (م)، وهو الوليد بن مسلم القُرشيّ، ثِقَة، لكنه كثير التدليس والتسوية.\n(٣) خليد بن دعلج السدوسي، أبو حلبس، ويقال: أبو عبيد، ضعيف الحديث.\n(٤) ابن دعامة، ثِقَة ثبت.\n(٥) [٢٣٤١] الحكم على الإسناد:\nفيه الوليد بن مسلم يدلس، وفيه من لم أجده\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ١/ ١٣٥.\nوانظر: \"ميزان الاعتدال\" للذهبي ١/ ٦٦٤. \"الكامل\" لابن عدي ٣/ ٤٧. \"سير أعلام النبلاء\" للذهبي ٧/ ١٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٢٠.\n(٦) في (م): ﴿إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ﴾ من الزيادة والنقصان ﴿قَدِيرٌ﴾.\nإن الله ﵎ قدير على الزيادة في خلق هذا الملك من الأجنحة على الآخر ما يشاء، ونقصانه عن الآخر ما أحبّ، وكذلك ذلك في جميع خلقه يزيد ما يشاء في خلق ما شاء منه، وينقص ما شاء من خلق ما شاء، له الخلق والأمر وله القدرة والسلطان، فهو تعالى ذكره قدير على زيادة ما شاء من ذلك فيما شاء، ونقصان ما شاء منه ممن شاء، وغير ذلك من الأشياء كلها، لا يمتنع عليه فعل شيء أراده ﷾.\nانظر: \"جامع البيان\" ٢٢/ ١١٤ - ١١٥.","vol":"22","page":155},{"text":"<span data-type=\"title\" id=toc-4059>٢ </span>- ﴿مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ﴾ نعمة (١) ﴿فَلَا مُمْسِكَ لَهَا﴾\nلا يستطيع أحد حبسها ﴿وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِنْ بَعْدِهِ وَهُوَ الْعَزِيزُ﴾ (٢) فيما أمسك ﴿الْحَكِيمُ﴾ فيما أرسل.\n\n<span data-type=\"title\" id=toc-4060>٣ </span>- قوله تعالى: ﴿يَاأَيُّهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ﴾\nقرأ شَقِيق بن سلمة (٣) وأبو جعفر وحمزة والأعمش والكسائي (غير) بالخفض، وهو اختيار أبي عبيد، والباقون بالرفع.\nوهذِه الآية حجة على القدرية (٤) لأنه نفى خالقًا غيره وهم يثبتون\n_________\n(١) من (م).\n(٢) كان رسول الله - ﷺ - إذا انصرف من الصلاة قال: \"لا إله إلَّا الله وحده لا شريك له، له الملك وله الحمد، وهو على كل شيء قدير، اللهم لا مانع لما أعطيت ولا معطي لما منعت ولا ينفع ذا الجد منك الجد\" وثبت في صحيح مسلم عن أبي سعيد الخُدرِيّ - ﵁ - قال: إن رسول الله - ﷺ - كان إذا رفع رأسه من الركوع يقول: \"سمع الله لمن حمده، اللهم ربنا لك الحمد ملء السماء والأرض، وملء ما شئت من شيء بعد، اللهم أهل الثناء والمجد، أحق ما قال العبد وكلنا لك عبد، اللهم لا مانع لما أعطيت ولا معطي لما منعت، ولا ينفع ذا الجد منك الجد\" وهذِه الآية كقوله ﵎: ﴿وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ وَإِنْ يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ﴾ ولها نظائر كثيرة. وقال الإِمام مالك رحمة الله عليه: كان أبو هريرة -﵁- إذا مطروا يقول: مطرنا بنوء الفتح، ثم يقرأ هذه الآية ﴿مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلَا مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِنْ بَعْدِهِ وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٠٥ - ٣٠٦.\n(٣) في (م): سفيان بن سلمة، وهو خطأ.\n(٤) انظر التعليق في سورة سبأ عند قوله: (عجبت للقضاء والقدر) في قصة بناء بيت المقدس.","vol":"22","page":156},{"text":"معه خالقين كثيرين.\n﴿يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ لَا إِلَهَ إِلَّا هُوَ فَأَنَّى تُؤْفَكُونَ﴾ (١).\n\n<span data-type=\"title\" id=toc-4061>٤ </span>- قوله تعالى: ﴿وَإِنْ يُكَذِّبُوكَ فَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ﴾\nيعزي (٢) نبيه - ﷺ - (٣).\n﴿وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ﴾ (٤).\n\n<span data-type=\"title\" id=toc-4062>٥ </span>- ﴿يَاأَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ (٥)﴾ (٥).\n_________\n(١) قوله تعالى: ﴿فَأَنَّى تُؤْفَكُونَ﴾ من الأفك (بالفتح) وهو الصرف؛ يقال: ما أفكك عن كذا، أي: ما صرفك عنه. وقيل: من الإفك (بالكسر) وهو الكذب، ويرجع هذا أَيضًا إلى ما تقدم؛ لأنه قول مصروف عن الصدق والصواب، أي من أين يقع لكم التكذيب بتوحيد الله.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٢٣.\n(٢) في (م): يعني.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ١١٦، عن قتادة.\n(٤) يقول الله تعالى لنبيه - ﷺ -: وإلى الله مرجع أمرك وأمرهم، فمحلّ بهم العقوبة، إن هم لم ينيبوا إلى طاعتنا في اتباعك، والإقرار بنبوّتك، وقبول ما دعوتهم إليه من النصيحة، نظير ما أحللنا بنظرائهم من الأمم المكذّبة رسلها قبلك، ومنجّيك وأتباعك من ذلك، سنتنا بمن قبلك في رسلنا وأوليائنا.\nانظر: \"جامع البيان\" ٢٢/ ١١٦.\n(٥) أي: يَا أيها النَّاس -يقصد مشركي قريش- إن وعد الله إياكم بأسه على إصراركم على الكفر به، وتكذيب رسوله محمَّد - ﷺ -، وتحذيركم، وتحذيركم نزول سطوته بكم على ذلك حقّ، فأيقنوا بذلك، وبادروا حلول عقوبتكم بالتوبة والإنابة إلى طاعة الله والإيمان به وبرسوله، فلا يغرنكم ما أنتم فيه من العيش في هذِه الدنيا ورياستكم التي تترأسون بها في ضعفائكم فيها عن اتباع محمَّد والإيمان، =","vol":"22","page":157},{"text":"قراءة العامة بفتح الغين، وهو الشيطان (١).\n[٢٣٤٢] أخبرني ابن فنجويه (٢)، أخبرنا ابن حبيش (٣)، أخبرنا أبو\n_________\n= الشيطان، فيمنيكم الأماني، ويعدكم العدات الكاذبة.\nانظر: \"جامع البيان\" للطبري ٢٢/ ١١٦.\nغرور جمع غير، وغر مصدر. ويكون (الغرور) مصدرًا وهو بعيد عند غير أبي إسحاق؛ لأن (غررته) متعد، والمصدر المتعدي إنما هو على فعل؛ نحو: ضربته ضربا، إلَّا في أشياء يسيرة لا يقاس عليها؛ قالوا: لزمته لزومًا، ونهكه المرض نهوكا. فأما معنى الحرف فأحسن ما قيل فيه ما قاله سعيد بن جبير، قال: الغرور بالله أن يكون الإنسان يعمل بالمعاصي ثم يتمنى على الله المغفرة. وقراءة العامة (الغرور) (بفتح الغين) وهو الشيطان؛ أي: لا يغرنكم بوساوسه في أنَّه يتجاوز عنكم لفضلكم. وقرأ أبو حيوة وأبو السمال العدوي ومحمَّد بن المقع (الغرور) (برفع الغين) وهو الباطل؛ أي: لا يغرنكم الباطل.\nوقال ابن السكيت: والغرور (بالضم) ما اغتر به من متاع الدنيا. قال الزجاج: ويجوز أن يكون الغرور جمع غار؛ مثل قاعد وقعود. النحاس: أو جمع غر، أو يشبه بقولهم: نهكه المرض نهوكا ولزمه لزومًا. الزمخشري: أو مصدر (غره) كاللزوم والنهوك. قال ابن حجر: الغرور وهو فعول بمعنى فاعل، تقول غررت فلانا أصبت غرته ونلت ما أردت منه، والغرة بالكسر: غفلة في اليقظة، والغرور: كل ما يغر الإنسان بالشيطان لأنه رأس في ذلك.\nانظر: \"فتح الباري\" لابن حجر ١/ ٢٥٠. \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٢٣.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١١٧، عن ابن عباس، وذكره البُخَارِيّ في كتاب الرقاق، باب قول الله تعالى ﴿يَاأَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ﴾ عن مجاهد، والبيهقي في \"شعب الإيمان\" ٥/ ٤٦٢ عن عكرمة، عن ابن عباس.\n(٢) ثِقَة صدوق كثيبر الرواية للمناكير.\n(٣) أَحْمد بن عليّ بن عمر بن حبيش، ثِقَة","vol":"22","page":158},{"text":"القاسم بن الفضل (١)، أخبرنا أبي (٢)، أخبرني أَحْمد بن يزيد المقرئ (٣)، أخبرنا محمَّد بن المصفى (٤)، عن أبي حيوة (٥) قرأ: ﴿وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ﴾ (برفع الغين) (٦) (٧)، وهي قراءة أبي السمال العدوي، يدل عليه:\n[٢٣٤٣] ما أخبرنا عبد الله بن حامد (٨)، أخبرنا محمَّد بن خالد (٩)، أخبرنا داود بن سليمان (١٠)، أخبرنا عبد بن حميد (١١)، حَدَّثني يحيى بن عبد الحميد (١٢)، عن ابن المبارك (١٣)، عن عبد الله\n_________\n(١) العباس بن الفضل بن شاذان بن عيسى، أبو القاسم الرَّازيّ، إمام محقق مجود.\n(٢) الفضل بن شاذان بن عيسى، أبو العباس الرَّازيّ، ثِقَة.\n(٣) أَحْمد بن يزيد أبو الحسن المقرئ، لم يرضه أبو حاتم.\n(٤) محمَّد بن مصفى بن بهلول القُرشيّ، صدوق له أوهام، وكان يدلس تدليس التسوية.\n(٥) شريح بن يزيد الحضرميّ، صاحب القراءة الشاذة ثِقَة.\n(٦) ما بين القوسين من (م).\n(٧) [٢٣٤٢] الحكم على الإسناد:\nفيه أَحْمد بن يزيد لم يرضه أبو حاتم، وأبو حيوة شريح قراءته شاذة.\nالتخريج:\nذكره القرطبي في \"تفسيره\" ١٤/ ٣٢٣.\n(٨) الوزان، لم يذكر بجرح أو تعديل.\n(٩) أبو بكر المطوعي، من مشايخ بخارى، وكان حسن الحديث.\n(١٠) داود بن سليمان بن خزيمة البُخَارِيّ، لم يذكر بجرح أو تعديل.\n(١١) ثِقَة حافظ.\n(١٢) أبو زكريا الحماني، حافظ إلَّا أنَّهم اتهموه بسرقة الحديث.\n(١٣) عبد الله بن المبارك، ثِقَة ثبت عالم فقيه مجاهد.","vol":"22","page":159},{"text":"ابن عقبة (١)، عن عطاء بن يسار (٢)، عن سعيد بن جبير (٣): ﴿وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ﴾ قال: أن تعمل المعصية وتمنّى العفو (٤) (٥).\n\n<span data-type=\"title\" id=toc-4063>٦ </span>- ﴿إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا﴾ (٦) فعادوه ولا تطيعوه.\n﴿إِنَّمَا يَدْعُو حِزْبَهُ﴾ أشياعه وأولياءه.\n﴿لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ﴾ ليسوقهم إلى النَّار، فهذِه عداوته لهم (٧).\n_________\n(١) عبد الله بن لهيعة بن عقبة الحضرميّ المصري، صدوق، خلط بعد احتراق كتبه، ورواية ابن المبارك عنه أعدل من غيره.\n(٢) ثِقَة.\n(٣) ثِقَة ثبت فقيه.\n(٤) في (م): وتتمنى الغفران.\n(٥) [٢٣٤٣] الحكم على الإسناد:\nفيه يحيى الحماني متهم بسرقة الحديث، وفيه أَيضًا من لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٢٣.\n(٦) أخبرنا ﷿ أن الشيطان لنا عدو مبين؛ وقص علينا قصته، وما فعل بأبينا آدم - ﷺ -، وكيف انتدب لعداوتنا وغرورنا من قبل وجودنا وبعده، ونحن على ذلك نتولاه ونطيعه فيما يريد منا مما فيه هلاكنا. وكان الفضيل بن عياض يقول: يَا كذاب يَا مفتر، اتق الله ولا تسب الشيطان في العلانية وأنت صديقه في السر. وقال ابن السماك: يَا عجبا لمن عصى المحسن بعد معرفته بإحسانه! وأطاع اللعين بعد معرفته بعداوته! . انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٢٣ - ٣٢٤.\n(٧) كلمة (لهم): سقطت من (م).\nرواه الطبري في \"جامع البيان\" ٢٢/ ١١٧، عن قتادة بلفظ: إنه لحقّ على كلّ مسلم عداوته، وعدواته أن يعاديه بطاعة الله ﴿إِنَّمَا يَدْعُو حِزْبَهُ﴾ وحزبه: أولياؤه =","vol":"22","page":160},{"text":"ثم بيّن حال موافقيه ومخالفيه فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-4064>٧ </span>- ﴿الَّذِينَ كَفَرُوا لَهُمْ عَذَابٌ شَدِيدٌ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ (٧)﴾\n\n<span data-type=\"title\" id=toc-4065>٨ </span>- ﴿أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ﴾\nأي: شُبِّه ومُوِّه عليه، وحسن له (١) ﴿سُوءُ عَمَلِهِ﴾ قبيح فعله.\n_________\n= ليكونوا من أصحاب السعير: أي: ليسوقهم إلى النَّار، فهذِه عداوته. وعن ابن زيد قال: هؤلاء حزبه من الإنس، يقول: أولئك حرب الشيطان، والحزب: ولاته الذين يتولاهم ويتولونه، وقرأت ﴿إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ وَهُوَ يَتَوَلَّى الصَّالِحِينَ﴾.\n(١) في هذِه الآية أربعة أقوال:\nأحدها: أنَّهم اليهود والنصارى والمجوس؛ قال أبو قلابة. ويكون، ﴿سُوءُ عَمَلِهِ﴾ معاندة الرسول ﵊.\nالثاني: أنَّهم الخوارج؛ رواه عمر بن القاسم. يكون ﴿سُوءُ عَمَلِهِ﴾ تحريف التأويل.\nالثالث: الشيطان؛ قاله الحسن ويكون ﴿سُوءُ عَمَلِهِ﴾ الإغواء.\nالرابع: كفار قريش؛ قاله الكلبي. ويكون ﴿سُوءُ عَمَلِهِ﴾ الشِّرك. وقال: إنها نزلت في العاص بن وائل السهمي والأسود بن المطَّلب. وقال غيره: نزلت في أبي جهل بن هشام. قال القرطبي: والقول بأن المراد كفار قريش أظهر الأقوال؛ لقوله تعالى: ﴿لَيْسَ عَلَيْكَ هُدَاهُمْ﴾، وقوله ﴿وَلَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ﴾، وقال: ﴿فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ عَلَى آثَارِهِمْ إِنْ لَمْ يُؤْمِنُوا بِهَذَا الْحَدِيثِ أَسَفًا (٦)﴾، وقوله: ﴿لَعَلَّكَ بَاخِعٌ نَفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ﴾، وقوله في هذه الآية: ﴿فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ﴾ وهذا ظاهر بين، أي: لا ينفع تأسفك على مقامهم على كفرهم، فإن الله أضلهم. وهذِه الآية ترد على القدرية قولهم؛ أي: أفمن زين له سوء عمله فرآه حسنا تريد أن تهديه، وإنما ذلك إلى الله لا إليك، والذي إليك هو التبليغ. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٢٥.","vol":"22","page":161},{"text":"﴿فَرَآهُ حَسَنًا﴾ زين له (١) ذلك الشيطان بالوسواس، ونفسه تميله إلى الشبهة وترك النظر في الحجة المؤدية إلى الحق، والله سبحانه يخلق ذلك في قلبه، وجوابه محذوف مجازه: أفمن زين له سوء عمله كمن زين له حسن (٢) عمله ورأى الحق حقًّا والباطل باطلًا، نظيره: ﴿أَفَمَنْ هُوَ قَائِمٌ عَلَى كُلِّ نَفْسٍ﴾ (٣) وقوله ﴿أَمَّنْ هُوَ قَانِتٌ﴾ (٤) ونحوهما.\nوقيل معناه: أفمن زين له سوء عمله فأضله الله كمن هداه، ودليله قوله: ﴿فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ﴾، وقيل: جوابه تحت قوله: ﴿فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ﴾ فيكون معناه: أفمن زين له سوء عمله فأضله الله (٥) ذهبت نفسك عليه حسرة: أي: تتحسر عليه، دليله (٦) قوله تعالى: ﴿فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ﴾.\n(وقال الحسين بن الفضل: فيه تقديم وتأخير مجازه: أفمن زين له سوء عمله فرآه حسنًا، فلا تذهب نفسك عليهم حسرات) (٧) فإن الله يضل من يشاء ويهدي من يشاء.\n_________\n(١) سقطت من (م).\n(٢) في (م): كمن لم يزين له سوء عمله.\n(٣) الرعد: ٣٣.\n(٤) الزمر: ٩.\n(٥) في (م): أفمن زين له سوء عمله فأضله كمن هداه الله.\n(٦) في (م): دليله قراءة.\n(٧) سقطت من (م).","vol":"22","page":162},{"text":"والحسرة: شدة الحزن على ما فات من الأمر (١).\nوقراءة العامة: ﴿فَلَا تَذْهَبْ نَفْسُكَ﴾ بفتح التاء والهاء وضم السين من ﴿نَفْسُكَ﴾.\nوقرأ أبو جعفر بضم التاء وكسر الهاء وفتح السين (٢). ومعنى الآية: لا تغتم بكفرهم وهلاكهم إذ لم يؤمنوا، نظيره ﴿لَعَلَّكَ بَاخِعٌ نَفْسَكَ﴾ (٣)، ﴿فَلَعَلَّكَ بَاخِعٌ نَفْسَكَ﴾ (٤). ﴿إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ﴾.\n\n<span data-type=\"title\" id=toc-4066>٩ </span>- ﴿وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَى بَلَدٍ مَيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا كَذَلِكَ النُّشُورُ (٩)﴾ من القبور (٥).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١١٨، عن ابن زيد قال: الحسرات: الحزن، وقرأ قول الله: ﴿يَاحَسْرَتَا عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ﴾.\n(٢) اختلفت القرّاء في قراءة قوله: ﴿فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ﴾ فقرأته قرأء الأمصار سوى أبي جعفر المدنِيُّ ﴿فَلَا تَذْهَبْ نَفْسُكَ﴾ بفتح التاء من تذهب، ونفسك برفعها. وقرأ ذلك أبو جعفر: (فلا تُذهب) بضم التاء من (تذهب) و(نفسك) بنصبها، بمعنى: لا تذهب أَنْتَ يَا محمَّد نفسك. والصواب من القراءة في ذلك عندنا ما عليه قراء الأمصار، الإجماع الحجة من القرّاء عليه.\nانظر: \"جامع البيان\" للطبري ٢٢/ ١١٨.\n(٣) الشعراء: ٣.\n(٤) الكهف: ٦.\n(٥) من القبور: سقطت من (م).\nقال عبد الله بن مسعود: يكون بين النفختين ما شاء الله أن يكون، فليس من بني آدم إلَّا وفي الأرض منه شيء. قال: فيرسل الله ماء من تحت العرش منيًّا كمني الرَّجل، فتنبت أجسادهم ولحمانهم من ذلك، كما تنبت الأرض من الثرى، ثم قرأ: ﴿وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَى بَلَدٍ مَيِّتٍ﴾ إلى قوله: ﴿كَذَلِكَ النُّشُورُ﴾ قال: ثم يقوم ملك بالصور بين السماء والأرض، فينفخ فيه، فتنطلق كل نفس =","vol":"22","page":163},{"text":"[٢٣٤٤] أخبرنا عبد الله بن حامد (١)، أخبرنا محمَّد بن خالد (٢)، أخبرنا داود بن سليمان (٣)، أخبرنا عبد بن حميد (٤)، أخبرنا المؤمل بن إسماعيل (٥)، أخبرنا حماد بن سلمة (٦)، عن يعلي بن عطاء (٧)، عن وكيع بن حدس (٨)، عن عمه أبي رزين (٩) قال: قلت: يَا رسول الله، كيف يحيي الله الموتى؟ وما آية ذلك في خلقه؟ فقال: \"هل مررت بوادي أهلك محيلًا (١٠)، ثم مررت به يهتز خضرًا؟ \" قلت: نعم. قال: \"فكذلك يحيي الله الموتى، ذلك آيته في خلقه\" (١١).\n_________\n= إلى جسدها، فتدخل فيه.\nانظر: \"جامع البيان\" للطبري ٢٢/ ١١٩.\n(١) الوزان لم يذكر بجرح أو تعديل.\n(٢) أبو بكر المطوعي من مشايخ بخارى، وكان حسن الحديث.\n(٣) ابن خزيمة البُخَارِيّ، لم يذكر بجرح أو تعديل.\n(٤) ثِقَة حافظ.\n(٥) أبو عبد الرَّحْمَن البَصْرِيّ، صدوق سيئ الحفظ.\n(٦) ثِقَة عابد، تغير حفظه بأخرة.\n(٧) العامري القُرشيّ، ويقال: الليثيّ الطَّائِفِيِّ، ثِقَة.\n(٨) أبو مصعب العقيلي الطَّائِفِيِّ، مقبول.\n(٩) العقيلي، صحابي جليل.\n(١٠) في (م): (محلا)، وفي \"صحيح الجامع\"، وعند أَحْمد في \"المسند\" ٤/ ١١ (١٦١٩٣): (ممحلا)، وفي \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٠٣: \"أما مَرَرْتَ بوادِي أهلك مَحْلًا؟ \"أي جَدْبًا. والمَحْل في الأصل: انقطاع المَطَر. وأمحلت الأرضُ والقومُ. وأرضٌ محل، وزمن محل وماحل.\n(١١) [٢٣٤٤] الحكم على الإسناد:\nفيه مؤمل سيئ الحفظ، ووكيع مقبول، وفيه أَيضًا من لم يذكر بجرح أو تعديل. =","vol":"22","page":164},{"text":"<span data-type=\"title\" id=toc-4067>١٠ </span>- ﴿مَنْ كَانَ يُرِيدُ الْعِزَّةَ﴾\nيعني: علم العزة لمن هي (١) ﴿فَلِلَّهِ الْعِزَّةُ جَمِيعًا﴾.\nوذلك أن الكفار عبدوا الأصنام، وطلبوا بها التعزز كما أخبر الله تعالى عنهم بقوله: ﴿الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا (١٣٩)﴾ (٢)، وقال: ﴿وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لِيَكُونُوا لَهُمْ عِزًّا (٨١)﴾ (٣)، فرد الله تعالى عليهم فقال: من أراد أن يعلم لمن العزة بالحقيقة فإن العزة لله جميعًا (٤)، ومن أراد أن يكون في الدارين عزيزًا فليطع الله، فإن العزة لله جميعًا (٥) ﴿إِلَيْهِ﴾\n_________\n= التخريج:\nرواه أَحْمد في \"المسند\" ٤/ ١١ (١٦١٩٢، ١٦١٩٣)، قال الأرنؤوط: إسناده ضعيف لجهالة حال وكيع بن حدس. حسنه الألباني في \"صحيح الجامع\" (١٣٣٤).\n(١) وهذا التقدير عند الفراء: من كان يريد علم العزة. وكذا قال غيره من أهل العلم. أي: من كان يريد علم العزة التي لا ذلة معها؛ لأن العزة إذا كانت تؤدي إلى ذلة فإنما هي تعرض للذلة، والعزة التي لا ذل معها لله ﷿.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٢٨.\n(٢) النساء: ١٣٩.\n(٣) مريم: ٨١.\n(٤) من (م).\n(٥) وهذا معنى قول الزجاج، وقيل: (وإذا تذللت الرقاب تواضعًا .. منا إليك فعزها في ذلها) فمن كان يريد العزة لينال الفوز الأكبر، ويدخل دار العزة ولله العزة فليقصد بالعزة الله سبحانه والاعتزاز به؛ فإنَّه من اعتز بالعبد أذله الله، ومن اعتز بالله أعزه الله. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٢٩.","vol":"22","page":165},{"text":"(أي: إلى الله، ومعناه: إلى محل القبول، وإلى حيث لا يملك فيه الحكم إلا الله ﷿، وهو كما يقال: ارتفع أمرهم إلى القاضي) (١) ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾ (٢) يعني: لا إله إلا الله وكل ذكر مُرْضّيٍ لله سبحانه. وقرأ أبو عبد الرحمن: (الكلام الطيب).\n[٢٣٤٥] وأخبرني أبو عبد الله الحسين بن محمَّد بن عبد الله الدينوري (٣)، أخبرنا أبو جعفر محمَّد بن محمَّد بن أحمد الهمداني (٤)، أخبرنا أبو الحسن أحمد بن محمَّد بن السكن البصري (٥)، أخبرنا\n_________\n(١) ما بين القوسين زيادة من (م).\n(٢) الصعود هو الحركة إلى فوق، وهو العروج أيضًا، ولا يتصور ذلك في الكلام لأنه عرض، لكن ضرب صعوده مثلا لقبوله؛ لأن موضع الثواب فوق، وموضع العذاب أسفل، والصعود رِفْعَةٌ والنزول هوان.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٢٩.\n(٣) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٤) محمَّد بن محمَّد بن أحمد؛ أبو جعفر المقرئ، سكن البصرة وحدث بها عن أبي شعيب الحراني، والحسن بن علي المعمري، وآخرين، حدث عنه الحسين بن علي النيسابوري، ومحمد بن علي بن حبيب المتوفي، وكان ثقة.\nانظر: \"تاريخ بغداد\" ٣/ ٢٢١.\n(٥) أحمد بن محمَّد بن الحسن بن السكن بن عمير بن سيار؛ أبو الحسن القرشي العامري الحافظ، قدم دمشق وحدث بها وبأصبهان، كان القاضي أبو أحمد العسال حسن الرأي فيه، ولينه أبو محمَّد بن حيان، وقال أبو بكر بن عبدان الشيرازي: قدم علينا أحمد بن محمَّد بن السكن شيراز وحضرت مجلسه وسمعت منه ولا أحدث عنه كان لينا.\nانظر \"تاريخ أصبهان\" لأبي نعيم ١/ ١٢٩، و\"تاريخ بغداد\" للخطيب البغدادي ٥/ ٢٥، \"تاريخ دمشق\" لابن عساكر ٥/ ٢٣٦.","vol":"22","page":166},{"text":"أحمد بن محمَّد المكي (١)، أخبرنا علي بن عاصم (٢)، عن سهيل بن أبي صالح (٣)، عن أبيه (٤)، عن أبي هريرة، عن النبي - ﷺ - في قول الله تعالى ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ﴾ قال: \"هو قول الرجل: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، إذا قالها العبد عرج (٥) بها ملك إلى السماء فحيّا بها وجه الرحمن ﷿، فإذا لم يكن عمل صالح لم يقبل منه\" (٦).\n\nواختلف العلماء في حكم هذِه الكناية، ومعنى الآية:\nفقال أكثر المفسرين لها في قوله تعالى: ﴿يَرْفَعُهُ﴾ راجعة إلى الكلم الطيب، يعني أن العمل الصالح يرفع الكلم فلا (٧) يقبل القول إلا بالعمل، وهذا اختيار نحاة البصرة (٨).\n_________\n(١) لم يتبين لي من هو.\n(٢) علي بن عاصم بن صهيب الواسطي، صدوق يخطئ ويصر، ورمي بالتشيع.\n(٣) السمان، أبو يزيد المدني، صدوق تغير حفظه بأخرة.\n(٤) ذكوان السمان الزيات المدني، مولى جويرية بنت الأحمس الغطفاني، ثقة ثبت.\n(٥) في (م): خرج.\n(٦) [٢٣٤٥] الحكم على الإسناد:\nفيه أحمد بن محمَّد بن السكن، لينه غير واحد، وفيه أحمد المكي لم أتبينه.\nالتخريج:\nروى الطبري في \"جامع البيان\" ٢٢/ ١٢٠ مثله عن عبد الله بن مسعود، وأخرجه الحاكم في \"المستدرك\" في التفسير (٣٥٨٩) وقال: هذا حديث صحيح الإسناد ولم يخرجاه. وضعفه الألباني في \"ضعيف الترغيب والترهيب\" (٩٤٨).\n(٧) في (م): ولا.\n(٨) وهو أيضًا قول مجاهد، رواه الطبري في \"جامع البيان\" ٢٢/ ١٢١. ورواه =","vol":"22","page":167},{"text":"قال الحسن وقتادة: الكلم الطيب ذكر الله، والعمل الصالح أداء فرائضه، فمن ذكر الله ولم يؤد فرائضه ردَّ كلامه على عمله، وليس الإيمان بالتمني ولا بالتحلي، ولكن ما وقر في القلوب وصدقه (١) الأعمال، فمن قال حسنًا وعمل غير صالح ردَّ الله عليه (٢) قوله (٣)، ومن قال حسنًا وعمل صالحًا رفعه العمل (٤)، ذلك بأن الله\n_________\n= البخاري في كتاب التوحيد باب قول الله تعالى ﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾ عن مجاهد قال: العمل الصالح يرفع الكلم الطيب.\n(١) في (م): مصدقة.\n(٢) من (م).\n(٣) قال ابن عطية: وهذا قول يرده معتقد أهل السنة، والحق أن العاصي التارك للفرائض إذا ذكر الله وقال كلاما طيبا فإنه مكتوب له متقبل منه، وله حسناته وعليه سيئاته، والله تعالى يتقبل من كل من اتقى الشرك. وأيضًا فإن الكلام الطيب عمل صالح، وإنما يستقيم قول من يقول: إن العمل هو الرافع للكلم، بأن يتأول أنه يزيد في رفعه وحسن موقعه إذا تعاضد معه. كما أن صاحب الأعمال من صلاة وصيام وغير ذلك، إذا تخلل أعماله كلم طيب وذكر الله تعالى كانت الأعمالك أشرف، فيكون قوله: (والعمل الصالح يرفعه موعظة وتذكرة وحضا على الأعمال\". وأما الأقوال التي هي أعمال في نفوسها؛ كالتوحيد والتسبيح فمقبولة. قال ابن العربي: إن كلام المرء بذكر الله إن لم يقترن به عمل صالح لم ينفع؛ لأن من خالف قوله فعله فهو وبال عليه. وتحقيق هذا: أن العمل إذا وقع شرطا في قبول القول أو مرتبطا، فإنه لا قبول له إلا به وإن لم يكن شرطا فيه فإن كلمه الطيب يكتب له، وعمله السيئ يكتب عليه، وتقع الموازنة بينهما، ثم يحكم الله بالفوز والربح والخسران.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٣٠.\n(٤) ولفظ الرواية التي رواها الطبري في \"جامع البيان\" ٢٢/ ١٢١ عنهما: لا يقبل الله قولًا إلا بعمل، من قال وأحسن العمل قبل الله منه.","vol":"22","page":168},{"text":"يقول: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ﴾، ودليل هذا التأويل قوله - ﷺ -: \"لا يقبل الله قولًا إلا بعمل، ولا يقبل قولًا وعملًا إلا بنية\" (١)، وجاء في الحديث (٢): \"طلب الجنة بلا عمل ذنب من الذنوب\" (٣)، وفي هذا المعنى يقول الشاعر:\nلا ترض من رجل حلاوة قوله ... حتى يصدق ما يقول فعال\nوإذا وزنت مقاله بفعاله ... فتوازنا فإخاء ذاك جمال (٤)\nقال ابن المقفع: قول بلا عمل كثريد بلا دسم، وسحاب بلا مطر، وقوس بلا وتر، وفيه قيل:\nلا يكون المقال إلا بفعل ... إنما القول زينة في الفعل\n_________\n(١) انظر: \"كنز العمال\" للمتقي الهندي ١/ ٢١٧ (١٠٨٣) وعزاه إلى الديلمي [٥/ ١٨٥ (٧٩٠٨)]، عن علي - ﵁ -، ١/ ٥٤٢ (٢٤٢٨) وعزاه إلى أبي نصر السجزي في \"الإبانة\"، عن أبي هريرة، وقال: غريب المتن والإسناد.\n(٢) في (م): الخبر.\n(٣) أورده أبو نعيم في \"الحلية\" عن معروف الكرخي قال: طلب الجنة بلا عمل ذنب من الذنوب، وانتظار الشفاعة بلا سبب نوع من الغرور، وارتجاء رحمة من لا يطاع جهل وحمق، انظر: \"حلية الأولياء\" ٨/ ٣٦٧.\n(٤) هذِه الأبيات ذكرها ابن عساكر في \"تاريخ دمشق\" ٨/ ١٦٢ في ترجمة إسحاق بن إبراهيم الموصلي، ورواها بسنده عن حماد بن إسحاق، عن أبيه.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٣٠.","vol":"22","page":169},{"text":"كل قول يكون لا فعل فيه ... مثل ماء يصب في غربال\n[٢٣٤٥/ أ] وأنشدني أبو القاسم الحبيبي (١) لنفسه:\nلا يتم المقال إلا بفعل ... كل قول بلا فعل هباء\nإن قولًا بلا فعال جميل ... ونكاحًا بلا ولي سواء (٢)\n\nوقال بعض أهل المعاني على هذا القول:\nمعنى يرفعه (أي: يجعله) (٣) رفيعًا ذا قدر وقيمة، كما يقال ثوب رفيع ومرتفع، وقيل: العمل الصالح هو الخالص، يعني أن (٤) الإخلاص سبب قبول الخيرات من الأقوال والأعمال، دليله قوله تعالى: ﴿فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا﴾ (٥) أي: خالصًا، ثم قال: ﴿وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا﴾ (٦) فجعل نقيض الصالح الشرك والرياء.\n_________\n(١) قيل: كذبه الحاكم.\n(٢) [٢٣٤٥/ أ] الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٣٠.\n(٣) أي: سقطت من (م).\n(٤) سقطت من (م).\n(٥) الكهف: ١١٠.\n(٦) الكهف: ١١٠.","vol":"22","page":170},{"text":"وقال قوم: هذِه الكناية راجعة إلى العمل، يعني أن الكلم (١) الطيب يرفع العمل (٢)، فلا يرفع ولا يقبل عمل إلا أن يكون صادرًا عن التوحيد، وعائد الذكر يرفع وينصب، وهذا التأويل اختيار نحاة الكوفة، وقال آخرون: الهاء كناية عن العمل، والرفع من صفة الله تعالى، أي: يرفعه الله تعالى.\n﴿وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ﴾ (٣) يعني يعملون السيئات.\nقال مقاتل: يعني الشرك (٤).\nوقال أبو العالية: يعني الذين مكروا برسول الله - ﷺ - في دار الندوة.\nوقال الكلبي: يعني يعملون السيئات في الدنيا.\nوقال ابن عباس ومجاهد وشهر بن حوشب: هم أصحاب الرياء (٥).\n﴿لَهُمْ عَذَابٌ شَدِيدٌ وَمَكْرُ أُولَئِكَ هُوَ يَبُورُ﴾ أي: يكسد ويفسد (٦) ويضل ويضمحل في الآخرة.\n_________\n(١) في (م): العمل.\n(٢) وهذا قول ابن عباس، وشهر بن حوشب، وسعيد بن جبير، ومجاهد، وقتادة، وأبي العالية، والضحاك. وهو أولى الأقوال وأصحها لعلو من قال به، وأنه في العربية أولى؛ لأن القراء على رفع العمل. ولم يقرأ منصوبا إلا شيئًا روي عن عيسى بن عمر أنه قال: قرأه أناس (والعمل الصالح يرفعه الله) ذكره القشيري. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٣١.\n(٣) في (م): يمكرون يعملون السيئات.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ١٢١، عن قتادة.\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ١٢١، عن شهر بن حوشب.\n(٦) رواه الطبري في \"جامع البيان\" ٢٢/ ١٢١، عن قتادة.","vol":"22","page":171},{"text":"<span data-type=\"title\" id=toc-4068>١١ </span>- ﴿وَاللَّهُ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَاجًا وَمَا تَحْمِلُ مِنْ أُنْثَى وَلَا تَضَعُ إِلَّا بِعِلْمِهِ وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ﴾ (١) (٢) الآية.\nقراءة العامة (يُنقص) بضم الياء.\nوقرأ الحسن وابن سيرين وعيسى: (يَنقُص) بفتح الياء وضم القاف.\nوقرأ الأعرج: (مِن عُمْره) بالتخفيف.\n_________\n(١) سماه معمرًا بما هو سائر إليه، وهذا كقوله تعالى حكايته عن أصحاب يوسف ﵇: ﴿قال أحدهما إني أراني أعصر خمرا﴾.\n(٢) قال سعيد بن جبير، عن ابن عباس: ﴿وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ﴾ إلا كتب عمره، كم هو سنة كم هو شهرا كم هو يوما كم هو ساعة ثم يكتب في كتاب آخر: نقص من عمره يوم، نقص شهر، نقص سنة، حتى يستوفي أجله. وقال سعيد بن جبير أيضًا، قال: فما مضى من أجله فهو النقصان، وما يستقبل فهو الذي يعمره؛ فالهاء على هذا للمعمر. وقيل: إن الله كتب عمر الإنسان مائة سنة إن أطاع، وتسعين إن عصى، فأيهما بلغ فهو في كتاب. وهذا مثل قوله - ﷺ -: \"من أحب أن يبسط له في رزقه وينسأ له في أثره فليصل رحمه\" أي أنه يكتب في اللوح المحفوظ: عمر فلان كذا سنة، فإن وصل رحمه زيد في عمره كذا سنة فبين، ذلك في موضع آخر من اللوح المحفوظ، إنه سيصل رحمه فمن أطلع على الأول دون الثاني ظن أنه زيادة أو نقصان، والكناية على هذا ترجع إلى العمر. وقيل: المعنى ﴿وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ﴾ أي: هرم، ولا ينقص آخر من عمر الهرم إلا في كتاب، أي بقضاء من الله جل وعز. روي معناه عن الضحاك واختاره النحاس، قال: وهو أشبهها بظاهر التنزيل. وروي نحوه عن ابن عباس. فالهاء على هذا يجوز أن تكون للمعمر، ويجوز أن تكون لغير المعمر.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٣٣.","vol":"22","page":172},{"text":"قال سعيد بن جبير: مكتوب في أول الكتاب: عمره كذا وكذا سنة، ثم يكتب أسفل من ذلك: ذهب يوم، ذهب يومان، ذهب ثلاثة أيام حتى ينقطع عمره.\n\n<span data-type=\"title\" id=toc-4069>١٢ </span>- ﴿وَمَا يَسْتَوِي الْبَحْرَانِ هَذَا عَذْبٌ فُرَاتٌ﴾\nطيب ﴿سَائِغٌ﴾ جائز يعني ﴿شَرَابُهُ﴾.\nوقرأ عيسى: (سَيّغ) (١) مثل سَيّد، وميّت.\n﴿وَهَذَا مِلْحٌ أُجَاجٌ﴾ شديد الملوحة عن ابن عباس، قال (٢) الضحاك: هو المر (٣)، وهو مزاجة (٤) النار كأنه يحرق من شدة المرارة والملوحة.\n﴿وَمِنْ كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا﴾ طعامًا شهيّا، يعني: السمك من العذب والملح.\n﴿وَتَسْتَخْرِجُونَ﴾ منه، أي: من الملح دون العذب ﴿حِلْيَةً تَلْبَسُونَهَا﴾ يعني: اللؤلؤ (٥).\nوقيل (٦): فيه عيون عذبة ومما بينهما يخرج اللؤلؤ.\n﴿وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ﴾ جواري.\nقال مقاتل: هو أن ترى سفينتين أحدهما مقبلة والأخرى مدبرة،\n_________\n(١) من (م).\n(٢) في (م): وقال.\n(٣) وهو قول قتادة أيضًا رواه الطبري في \"جامع البيان\" ٢٢/ ١٢٣.\n(٤) في (م): من أجة.\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ١٢٣ - ١٢٤، عن قتادة.\n(٦) سقطت من (م).","vol":"22","page":173},{"text":"هذِه تستقبل تلك، وتلك تستدبر هذِه، تجريان بريح واحدة (١).\n﴿لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ﴾ الله على نعمه.\n[٢٣٤٦] أخبرنا عبد الله بن حامد الوزان (٢)، أخبرنا أحمد بن محمَّد بن شاذان (٣)، أخبرنا جيعويه بن محمَّد (٤)، أخبرنا صالح بن محمَّد (٥)، عن القاسم بن عبد الله (٦)، عن سهيل بن أبي صالح (٧)، عن أبيه (٨)، عن أبي هريرة أن النبي - ﷺ - قال: \"كلم الله البحرين فقال للبحر الذي بالشام: يا بحر إني قد خلقتك، وأكثرت فيك من (٩) الماء، وإني حامل فيك عبادًا لي يسبحونني ويحمدونني ويهللونني ويكبرونني، فما أنت صانع بهم؟ قال: أغرقهم. قال الله ﷿: فإني أحملهم على ظهرك وأجعل بأسك في نواحيك، وقال للبحر الذي باليمن (١٠): إني قد خلقتك، وأكثرت فيك من الماء وإني حامل فيك عبادًا لي يسبحونني ويحمدونني ويهللونني\n_________\n(١) وهو قول قتادة أيضًا رواه الطبري في \"جامع البيان\" ٢٢/ ١٢٣ - ١٢٤.\n(٢) من (م)، ولم يذكر بجرح أو تعديل.\n(٣) البلخي، لم أجده.\n(٤) لم أجده.\n(٥) متهم ساقط.\n(٦) القاسم بن عبد الله بن عمر بن حفص العمري، متروك، رماه أحمد بالكذب.\n(٧) صدوق تغير حفظه بأخرة.\n(٨) سقطت من (م)، وهو ذكوان السمان، ثقة ثبت.\n(٩) سقطت من (م).\n(١٠) في (م): في اليمن.","vol":"22","page":174},{"text":"ويكبرونني، فما أنت صانع بهم؟ قال: أسبحك وأحمدك وأهللك واكبرك معهم، وأحملهم على بطني، قال الله ﷿: فإني أفضلك على البحر الآخر بالحلية والطبري\" (١).\n\n<span data-type=\"title\" id=toc-4070>١٣ </span>- ﴿يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ﴾ (٢) ..\nإلى قوله: ﴿مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ﴾ وهي القشرة الرقيقة البيضاء التي بين التمرة (٣) والنواة (عن أكثر المفسرين.\nوقال ابن عياش: هو شق النواة) (٤).\nوقال السدي: هو ما ينقطع به القمع (٥).\n\n<span data-type=\"title\" id=toc-4071>١٤ </span>- ﴿إِنْ تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ﴾\n_________\n(١) [٢٣٤٦] الحكم على الإسناد:\nفيه صالح بن محمَّد الترمذي متهم ساقط، والقاسم العمري متروك، وفيه من لم أجده.\nالتخريج:\nانظر: \"الضعفاء الكبير\" للعقيلي ٢/ ٣٣٨ - ٣٣٩.\n(٢) قال قتادة: قوله: ﴿يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ﴾ زيادة هذا في نقصان هذا، ونقصان هذا في زيادة هذا. وقال ابن عباس: هو انتقاص أحدهما من الآخر.\nانظر: \"جامع البيان\" ٢٢/ ١٢٤.\n(٣) في (م): التمر.\n(٤) سقط من (م).\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ١٢٥، عن جويبر، عن بعض أصحابه، وروي عن قتادة قال: القشرة التي على رأس النواة.","vol":"22","page":175},{"text":"يتبرؤون منكم ومن عبادتكم إياها ﴿وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ﴾\nيعني نفسه سبحانه.\n\n<span data-type=\"title\" id=toc-4072>١٥ </span>- ﴿يَاأَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ (١٥) إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ <span data-type=\"title\" id=toc-4073>(١٦) </span>وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ <span data-type=\"title\" id=toc-4074>(١٧) </span>وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ (١).\nسئل الحسين بن الفضل على الجمع بين هذِه الآية (وبين قوله) (٢): ﴿وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ﴾ (٣) فقال: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ طوعًا، ﴿وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ﴾ كرهًا.\n﴿وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا﴾ يعني: وإن تدع نفس مثقلة بذنوبها غيرها إلى حملها، أي: حمل ما عليها من الذنوب ﴿لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَى﴾ (٤) أي: ولو كان المدعو ذا قرابة له، ابنه أو أباه أو أمه أو\n_________\n(١) يقول تعالى ذكره: يا أيها الناس أنتم أولو الحاجة والفقر إلى ربكم، فإياه فاعبدوا، وفي رضاه فسارعوا، يغنكم متفقركم، وتُنْجح لديه حوائجكم ﴿وَاللهُ هُوَ الغَنىُّ﴾ عن عبادتكم إياه، وعن خدمتكم، وعن غير ذلك من الأشياء، منكم ومن غيركم، ﴿الحَمِيدُ﴾ يعني: المحمود على نعمه، فإن منعمة بكم وبغيركم فمنه، فله الحمد والشكر بكل حال.\nانظر: \"جامع البيان للطبري\" ٢٢/ ١٢٦.\n(٢) من (م).\n(٣) العنكبوت: ١٣.\n(٤) ونصب ﴿ذَا قُرْبَى﴾ على تمام ﴿كَانَ﴾ هو لأن معنى الكلام: ولو كان الذي تسأله أن يحمل عنها ذنوبها ذا قربى لها وأنثت ﴿مُثْقَلَةٌ﴾ لأنه ذهب بالكلام إلى النفس، كأنه قيل: وإن تدع نفس مثقلة من الذنوب إلى حمل ذنوبها. وإنما قيل كذلك؛ =","vol":"22","page":176},{"text":"أخاه (١).\n[٢٣٤٧] أخبرني ابن فنجويه (٢)، أخبرنا أحمد بن محمَّد (٣) بن رزمة القزويني، أخبرنا محمَّد بن عبد بن عامر السمرقندي (٤)، أخبرنا إبراهيم بن الأشعث (٥): سمعت الفضيل بن عياض (٦) يقول في قوله: ﴿لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَى﴾ قال: يعني: الوالدة تلقى ولدها يوم القيامة فتقول: يا بني، ألم يكن بطني لك وعاءً؟ ألم يكن ثدي لك سقاءً؟ فيقول: بلى (٧) يا أماه، فتقول: يا بني قد\n_________\n= لأن النفس تؤدي عن الذكر والأنثى، كما قيل: ﴿كُل نَفْسٍ ذائقة الموت﴾ يعني بذلك: كل ذكر وأنثى. انظر: \"جامع البيان\" للطبري ٢٢/ ١٢٧.\n(١) في (م): ابنه وأمه أو والده أو أخاه.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) ساقطة من (م). وهو أبو الحسين أحمد بن محمَّد بن رزمة القزويني، معدل ثقة، مشهور بالعلم والحديث، عمَّر حتى بلغ المائة، مات سنة (٣٥٥ هـ). انظر: \"الإرشاد في معرفة علماء الحديث\" للخليلي ٢/ ٧٣٩، \"التدوين في أخبار قزوين\" للقزويني ٢/ ٢٣٥، \"تاريخ الإِسلام\" للذهبي ٢٦/ ١٢١.\n(٤) محمَّد بن عبد بن عامر بن مرداس بن هارون بن موسى، أبو بكر التميمي السمرقندي، معروف بوضع الحديث، قال الدارقطني: كان يكذب ويضع الحديث، وقال الخطيب يروي أحاديث باطلة، توفي في حدود سنة (٢٩٢ هـ) انظر \"تاريخ بغداد\" ٢/ ٣٨٦، \"ميزان الاعتدال\" ٣/ ٦٣٣، \"لسان الميزان\" ٥/ ٢٧١ ..\n(٥) خادم الفضيل، ذكره ابن حبان في \"الثقات\" وقال: يغرب وينفرد ويخطئ ويخالف.\n(٦) التميمي اليربوعي، أبو علي الزاهد، ثقة عابد إمام.\n(٧) سقطت من (م).","vol":"22","page":177},{"text":"أثقلتني ذنوبي فاحمل عني ذنبًا واحدًا. فيقول: يا أماه (١)، إليك عني، فإني اليوم عنك مشغول (٢).\n﴿إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ﴾ أي: يخافونه ولم يروه. ﴿وَأَقَامُوا الصَّلَاةَ وَمَنْ تَزَكَّى﴾ صلح وعمل ﴿فَإِنَّمَا يَتَزَكَّى لِنَفْسِهِ﴾ لها ثوابه ﴿وَإِلَى اللَّهِ الْمَصِيرُ﴾.\n\n<span data-type=\"title\" id=toc-4076>١٩ </span>- ﴿وَمَا يَسْتَوِي الْأَعْمَى وَالْبَصِيرُ (١٩)﴾ يعني: العالم والجاهل.\n\n<span data-type=\"title\" id=toc-4077>٢٠ </span>- ﴿وَلَا الظُّلُمَاتُ وَلَا النُّورُ (٢٠)﴾ يعني: الكفر والإيمان.\n\n<span data-type=\"title\" id=toc-4078>٢١ </span>- ﴿وَلَا الظِّلُّ وَلَا الْحَرُورُ (٢١)﴾ يعني: الجنة والنار، والحرور: الريح الحارة بالليل، والسموم بالنهار (٣).\nوقال بعضهم: الحرور بالنهار مع الشمس (٤).\n_________\n(١) في (م): أمه.\n(٢) [٢٣٤٧] الحكم على الإسناد:\nفيه محمَّد بن عبد السمرقندي، يضع الحديث.\nالتخريج:\nانظر \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٣٨.\n(٣) ذكره أبو عبيدة مَعْمَر بن المثنى، عن رُؤبة بن العَجّاج.\nانظر: \"جامع البيان\" للطبري ٢٢/ ١٢٨. وحكاه البغوي في \"معالم التنزيل\" ٦/ ٤١٨ عن ابن عباس - ﵁ -.\n(٤) وهو قول أبي عبيدة، وقال الفراء: الحَرُور يكون بالليل والنهار، والسموم لا يكون بالليل إنما يكون بالنهار.\nقال الطبري في \"جامع البيان\" ٢٢/ ١٢٨: الحرور يكون بالليل والنهار، غير أنه في هذا الموضع بأن يكون كما قال أبو عبيدة: أشبه مع الشمس، لأن الظل إنما يكون في يوم شمس، فذلك يدل على أنه أريد بالحرور: الذي يوجد في حال =","vol":"22","page":178},{"text":"<span data-type=\"title\" id=toc-4079>٢٢ </span>- ﴿وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ﴾ يعني: المؤمنين والكفار.\n﴿إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ﴾ حتى يتعظ ويجيب.\n﴿وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ﴾ يعني: الكفار، شبههم بالأموات.\nوقرأ الأشهب العقيلي (بمسمعِ من في القبور) بلا تنوين على الإضافة.\n\n<span data-type=\"title\" id=toc-4080>٢٣ </span>- ﴿إِنْ أَنْتَ إِلَّا نَذِيرٌ (٢٣) إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ﴾ الآية.\n\n<span data-type=\"title\" id=toc-4082>٢٥ </span>- ﴿وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ وَبِالزُّبُرِ﴾\nيعني: الكتب (١) ﴿وَبِالْكِتَابِ الْمُنِيرِ﴾ كُرر وهما واحد (٢) لاختلاف اللفظين.\n\n<span data-type=\"title\" id=toc-4083>٢٦ </span>- ﴿ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا فَكَيْفَ كَانَ نَكِيرِ (٢٦)﴾.\n_________\n= وجود الظل.\nوفي \"صحيح مسلم\" كتاب المساجد، باب استحباب الإبراد بالظهر (٦١٧) عن أبي هريرة عن رسول الله - ﷺ - قال: \"قالت النار: رب أكل بعضي بعضا فأذن لي أتنفس. فأذن لها بنفسين نفس في الشتاء ونفس في الصيف، فما وجدتم من برد أو زمهرير فمن نفس جهنم، وما وجدتم من حر أو حرور فمن نفس جهنم\". وروي من حديث الزهريّ عن سعيد عن أبي هريرة: \"فما تجدون من الحر فمن سمومها وشدة ما تجدون من البرد فمن زمهريرها\" وهذا يجمع تلك الأقوال، وأن السموم والحرور يكون بالليل والنهار، فتأمله.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٣٠ عن قتادة.\nوهذِه العبارة سقطت من (م).\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٣٠ عن قتادة. بلفظ: يضعف الشيء وهو واحد.","vol":"22","page":179},{"text":"<span data-type=\"title\" id=toc-4084>٢٧ </span>- ﴿أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُخْتَلِفًا أَلْوَانُهَا﴾\nقدم النعت على الاسم فلذلك نصب (١). ﴿وَمِنَ الْجِبَالِ جُدَدٌ﴾ طرق، واحدتها جُدة مثل: مُدّة ومُدد، وأما جمع الجديد فجُدد بضم الدال مثل سرير وسُرر (٢).\n﴿بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ﴾ (قال الفراء: فيه تقديم وتأخير، مجازه وسود غرابيب) (٣) (٤)، وهي جمع غِربيب، وهو الشديد\n_________\n(١) أي: نصب ﴿مُخْتَلِفًا﴾ نعتا لـ ﴿ثمرات﴾.\n(٢) قال ابن الأثير: وفي حديث ابن عمر ﵄: كان لا يبالي أن يصلي في المكان الجَدَد أي: المسْتَوِي من الأرض، ومنه حديث أسر عقبة بن أبي مُعَيط: فوَحِل به فرسه في جَدَد من الأرض. وفي حديث ابن سيرين: كان يختار الصلاة على الجُدّ إن قدَر عليه الجُدّ بالضم: شَاطِئ النَّهر. والجُدة أيضًا. وبه سمّيت المدينة التي عند مكة: جُدَّة. وفي حديث عبد الله بن سلام - ﵁ -: وإذا جواد منهج عن يميني الجواد: الطرق، واحدها جادة، وهي سواء الطريق ووسطه. وقيل هي الطريق الأعظم التي تجمع الطرق ولابد من المرور عليها. وفيه إما على جديد الأرض أي: وجهها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٩٨ - ١٩٩.\n(٣) ساقط من (م).\n(٤) المعنى: ومن الجبال سود غرابيب. قال الجوهري: وتقول هذا أسود غربيب، أي: شديد السواد، وإذا قلت: غرابيب سود، تجعل السود بدلا من غرابيب، لأن توكيد الألوان لا يتقدم، وكما قال امرؤ القيس:\nوالماء منهمر والشد منحدر ... والقصب مضطمر واللون غربيب\nالغِرْبيبُ: الشديد السواد، وجمعه غرابيب، أراد الذي لا يشيب. وقيل: أراد الذي يسود شعره.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير، ٣/ ٢٦٨ (غريب) =","vol":"22","page":180},{"text":"السواد تشبيهًا بلون (١) الغراب، قال الشاعر يصف كرْمًا:\nومن تعاجيب خلق الله ... غاطية البعض منها مُلاحي وغِربيب (٢)\n\n<span data-type=\"title\" id=toc-4085>٢٨ </span>- ﴿وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ﴾ قال المؤرج: إنما ذكر الكناية لأجل (من) (٣).\n[٢٣٤٨] وسمعت أستاذنا أبا القاسم بن حبيب (٤) يقول: سمعت أبا بكر محمَّد بن عبدش (٥) يقول: إنما قال ﴿أَلْوَانُهُ﴾ لأن الكناية مردودة إلى ما في (٦) الإضمار ومجازه: ومن الناس والدواب\n_________\n= قال ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٣١٩: قال الطبري: والعرب إذا وصفوا الأسود بكثرة السواد قالوا: أسود غربيب. ولهذا قال بعض المفسرين في هذِه الآية: هذا من المقدم والمؤخر، أي: سود غرابيب. وفيما قاله نظر.\n(١) في (م): للون.\n(٢) الغاطية: الشجرة التي طالت أغصانها وانبسطت على الأرض، وملاحي: أبيض. غربيب: شديد السواد، وجمعه غرابيب؛ وإذا قلت: غرابيب سود، تجعل السود بدلا من غرابيب؛ لأن توكيد الألوان لا يتقدم.\nانظر: \"لسان العرب\" لابن منظور ١/ ٦٤٦ - ٦٤٧، ١/ ٥٨٠. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٥٢. \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٤٣.\n(٣) أي: ذكر الهاء في (ألوانه) ضمير من أجل (من).\n(٤) قيل: كذبه الحاكم.\n(٥) كذا في النسخ وصوابه (عبدوس)، وهو محمَّد بن أحمد بن عبدوس، أبو بكر النيسابوري، لم يذكر بجرح أو تعديل.\n(٦) في (م): فيه.","vol":"22","page":181},{"text":"والأنعام ما هو مختلف ألوانه ﴿كَذَلِكَ﴾ إتمام الكلام ها هنا أي: ومن هذِه الأشياء مختلف ألوانه كاختلاف الثمرات (١).\nثم ابتدأ فقال: ﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ﴾.\nروي عن عمر بن عبد العزيز أنه قرأ: ﴿إنَّما يَخْشَى اللهُ﴾ رفعًا، (والعلماءَ) نصبًا. وهو اختيار أبي حنيفة على معنى يعلم الله، وقيل: يختار. والقراءة الصحيحة ما عليه العامة.\nوقيل: نزلت هذِه الآية في أبي بكر الصديق ﵁.\n[٢٣٤٩] أخبرني ابن فنجويه (٢)، أخبرنا ابن شنبة (٣)، أخبرنا إسحاق ابن صدقة (٤)، أخبرنا عبد الله بن هاشم (٥)، عن سيف بن عمر (٦)، أخبرنا\n_________\n(١) [٢٣٤٨] الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم، وشيخه لم يذكر بجرح أو تعديل.\nالتخريج:\nانظر \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٤٢.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) عبيد الله بن محمَّد بن شنبة، لم يذكر بجرح أو تعديل.\n(٤) قال الذهبي: روى الحاكم عن الدارقطني أنه ضعفه. انظر: \"ميزان الاعتدال\" للذهبي ١/ ١٩٢، \"لسان الميزان\" لابن حجر ١/ ٣٦٥.\n(٥) لم يتبين لي من هو.\n(٦) سيف بن عمر التميمي البرجمي، ويقال: السعدي، ويقال: الضبي، ويقال: الأسيدي، ضعيف الحديث، عمدة في التاريخ، ضعفه ابن معين، والنسائي، والدارقطني وقال أبو حاتم: متروك الحديث يشبه حديثه حديث الواقدي، وقال ابن حبان: يروي الموضوعات عن الإثبات.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٧٨، \"المجروحين\" لابن حبان =","vol":"22","page":182},{"text":"عباس بن عوسجة (١)، عن عطاء الخراساني (٢) رفع الحديث قال: ظهر أبي بكر خوف حتى عرف فيه، فكلمه النبي - ﷺ - في ذلك، فأنزل الله تعالى: ﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ﴾ في أبي بكر (٣).\nوفي الحديث: \"أعلمهم بالله أشدهم له خشية\" (٤).\nوقال مسروق: كفى بالمرء علمًا أن يخشى الله، وكفى بالمرء\n_________\n= ١/ ٣٨٣، \"تهذيب الكمال\" للمزي ١٢/ ٣٢٤، \"تقريب التهذيب\" لابن حجر (٢٧٢٤).\nالتميمي الكوفي، روى له الطبراني في \"الكبير\" و\"الأوسط\" وقال الهيثمي في \"المجمع\" ٦/ ٢٣٣: لم أعرفه.\n(٢) عطاء بن أبي مسلم، صدوق يهم كثيرًا، ويرسل ويدلس.\n(٣) [٢٣٤٩] الحكم على الإسناد:\nفيه سيف بن عمر ضعيف الحديث، وشيخه والراوي عنه مجهولان.\n(٤) رواه ابن أبي شيبة بلفظ: حدثنا زيد بن حباب عن عبد الله بن مروان قال: سمعت صالحا أبا الخليل يقول في قول الله: ﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ﴾ قال: أعلمهم به أشدهم خشية له.\nانظر: \"المصنف\" لابن أبي شيبة ٨/ ٥٩. والحديث عن النبي - ﷺ - لم أجده بهذا اللفظ، وإنما وردت روايات فيما اتفق عليه الشيخان: \"ما بال أقوام يتنزهون عن الشيء أصنعه، فوالله إني لأعلمهم بالله، وأشدهم له خشية\" رواه البخاري في الأدب، باب من لم يواجه الناس بالعتاب (٦١٠١)، والاعتصام، باب ما يكره من التعمق والتنازع في العلم (٧٣٠١)، ومسلم في الفضائل باب علمه - ﷺ - بالله تعالى وشدة خشيته.\nوانظر: \"صحيح الأدب المفرد\" للألباني ١/ ١٥٦ (٤٣٦). \"سلسلة الأحاديث الصحيحة\" للألباني ١/ ٦٤٦ (٣٢٨)، ٥/ ٩٧ (٢٠٦٤).","vol":"22","page":183},{"text":"جهلًا أن يعجب بعلمه (١).\n[٢٣٥٠] وأخبرنا الحسين بن محمَّد الثقفي (٢)، أخبرنا محمَّد بن إبراهيم الربيعي (٣)، أخبرنا إبراهيم بن عبد الله بن محمَّد بن أيوب المخرمي (٤)، أخبرنا صالح بن مالك الأزدي (٥)، أخبرنا عبيد الله بن\n_________\n(١) رواه ابن أبي شيبة بلفظ: حدثنا أبو معاوية، عن الأعمش، عن مسلم، عن مسروق قال: بحسب المرء من الجهل أن يعجب بعمله، وبحسبه من العلم أن يخشى الله. انظر: \"المصنف\" لابن أبي شيبة ٨/ ٣٦. وعزاه السيوطي للبيهقي عن مسروق مرسلًا، وضعفه الألباني في \"ضعيف الجامع\" (٤١٧٨).\nوانظر: \"شعب الإيمان\" للبيهقي ١/ ٤٧٢ (٧٤٨، ٧٤٩).\n(٢) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) محمَّد بن إبراهيم بن محمَّد أبو بكر الشاهد، المعروف بالربيعي، حدث عن الحسن بن محمَّد بن عنبر الوشاء، ومحمد بن جرير الطبري وآخرين، قال ابن أبي الفوارس: فيه نظر، توفي سنة (٣٦٤ هـ).\nانظر: \"تاريخ بغداد\" ١/ ٤١٤، \"لسان الميزان\" ٥/ ٢٠.\n(٤) المحدث المعمر، أبو إسحاق، إبراهيم ابن المحدث عبد الله بن محمَّد بن أيوب المخرمي البغدادي، حدث عن عبيد الله بن عمر القواريري، وإسحاق بن أبي إسرائيل وطبقتهما، قال أبو بكر الإسماعيلي: صدوق، وقال الدارقطني: ليس بثقة حدث عن ثقات بأحاديث باطلة، توفي سنة (٣٠٤ هـ). انظر: \"تاريخ بغداد\" ٦/ ١٢٢، \"سير أعلام النبلاء\" ١٤/ ١٩٦، \"ميزان الاعتدال\" ١/ ٤١، \"لسان الميزان\" ١/ ٧٣.\n(٥) صالح بن مالك؛ أبو عبد الله الخوارزمي، سكن بغداد وحدث بها، روى عنه أبو بكر بن أبي الدنيا، وعبد الله بن أحمد بن حنبل، قال الخطيب: كان صدوقًا، وذكره ابن حبان في \"الثقات\" وقال: مستقيم الحديث. انظر \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤١٦، \"الثقات\" لابن حبان ٨/ ٣١٨، \"تاريخ بغداد\" ٩/ ٣١٦.","vol":"22","page":184},{"text":"سعد (١)، عن صالح بن مسلم الليثي (٢) قال: أتى رجل الشعبي (٣) فقال: أفتني أيها العالم. فقال الشعبي: إنما العالم من خشي (٤) الله ﷿ (٥) ﴿إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ﴾.\n_________\n(١) عبيد الله بن سعد بن إبراهيم بن سعد بن إبراهيم بن عبد الرحمن بن عوف القرشي الزهريّ، أبو الفضل البغدادي، قال النسائي: لا بأس به، وقال الخطيب: كان ثقة، ووثقه أيضًا الدارقطني، روى عنه البخاري وأصحاب السنن ما عدا ابن ماجه، توفي سنة (٢٦٠ هـ). انظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣١٧، \"تاريخ بغداد\" ١٠/ ٣٢٣، \"تهذيب الكمال\" ١٩/ ٤٦، \"تقريب التهذيب\" لابن حجر (٤٢٩٤).\n(٢) صالح بن صالح بن مسلم بن حيان الثوري الهمداني الكوفي، قال أحمد: ثقة ثقة.\n(٣) عامر الشعبي، ثقة مشهور فقيه فاضل.\n(٤) في (م): يخشى.\n(٥) [٢٣٥٠] الحكم على الإسناد:\nفيه محمَّد بن إبراهيم الربيعي فيه نظر، وشيخه تكلم فيه الدارقطني.\nالتخريج:\nرواه ابن عساكر بسنده عن الشعبي بلفظ: قال الشعبي: إنا لسنا بالفقهاء، ولكنا سمعنا الحديث فرويناه، ولكن الفقهاء من إذا علم عمل. وفي رواية عن ليث قال: كنت أسأل الشعبي فيعرض عني ويجبهني بالمسألة، قال: فقلت: يا معشر العلماء يا معشر الفقهاء تروون عنا أحاديثكم وتجبهوننا بالمسألة؟ !، فقال الشعبي: يا معشر العلماء يا معشر الفقهاء! !، لسنا بفقهاء، ولا علماء، ولكنا قوم قد سمعنا حديثا، فنحن نحدثكم بما سمعنا، إنما الفقيه من ورع عن محارم الله ﷿، والعالم من خاف الله.\nانظر: \"تاريخ دمشق\" لابن عساكر ٢٥/ ٣٦٨.\nفائدة: للذهبي كلام قيم في ترجمة هشام الدستوائي، رأيت للفائدة والتذكير أن أورده ها هنا لعل الله تعالى ينفع به، قال ﵀ \"سير أعلام النبلاء\" ٧/ ١٥٢ - =","vol":"22","page":185},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ١٥٣، ٨/ ٣٣٠: وعن هشام قال: عجبت للعالم كيف يضحك، وكان يقول: ليتنا ننجو لا علينا ولا لنا. وكان يقول: والله ما أستطيع أن أقول أني ذهبت يوما قط أطلب الحديث أريد به وجه الله ﷿. قلت: والله ولا أنا، فقد كان السلف يطلبون العلم لله فنبلوا، وصاروا أئمة يقتدى بهم، وطلبه قوم منهم أولًا لا لله، وحصلوه ثم استفاقوا وحاسبوا أنفسهم، فجرهم العلم إلى الإخلاص في أثناء الطريق، كما قال مجاهد وغيره: طلبنا هذا العلم وما لنا فيه كبير نية، ثم رزق الله النية بعد. وبعضهم يقول: طلبنا هذا العلم لغير الله فأبى أن يكون إلا لله. فهذا أيضًا حسن، ثم نشروه بنية صالحة. وقوم طلبوه بنية فاسدة لأجل الدنيا، وليثنى عليهم فلهم ما نووا، قال ﵇: \"من غزا ينوي عقالا فله ما نوى\" وترى هذا الضرب لم يستضيئوا بنور العلم، ولا لهم وقع في النفوس، ولا لعلمهم كبير نتيجة من العمل، وإنما العالم من يخشى الله تعالى. وقوم نالوا العلم وولوا به المناصب فظلموا، وتركوا التقيد بالعلم، وركبوا الكبائر والفواحش، فتبا لهم فما هؤلاء بعلماء، وبعضهم لم يتق الله في علمه، بل ركب الحيل وأفتى بالرخص، وروى الشاذ من الأخبار، وبعضهم اجترأ على الله ووضع الأحاديث، فهتكه الله وذهب علمه، وصار زاده إلى النار، وهؤلاء الأقسام كلهم رووا من العلم شيئًا كبيرًا، وتضلعوا منه في الجملة، فخلف من بعدهم خلف بأن نقصهم في العلم والعمل، وتلاهم قوم انتموا إلى العلم في الظاهر ولم يتقنوا منه سوى نزر يسير، أوهموا به أنهم علماء فضلاء، ولم يدر في أذهانهم قط أنهم يتقربون به إلى الله، لأنهم ما رأوا شيخا يقتدى به في العلم، فصاروا همجا رعاعا، غاية المدرس منهم أن يحصل كتبا مثمنة يخزنها وينظر فيها يوما ما فيصحف ما يورده ولا يقرره. فنسأل الله النجاة والعفو كما قال بعضهم ما أنا عالم ولا رأيت عالمًا. وقال ابن السماك: رحم الله امرئ عقل الأمر، وأحسن النظر، واغتنم أيامه، فالدنيا كلها قليل، والذي بقي منها قليل، والذي لك من الباقي قليل، ولم يبق من قليلك إلا قليل، وقد أصبحت في دار العزاء، وغدا تصير إلى دار الجزاء، فاشتر نفسك لعلك تنجو.","vol":"22","page":186},{"text":"<span data-type=\"title\" id=toc-4086>٢٩ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ يَتْلُونَ كِتَابَ اللَّهِ﴾ الآية.\nقال مطرف بن عبد الله الشخير: هذِه آية القراء (١).\n﴿وَأَقَامُوا الصَّلَاةَ وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً﴾.\n[٢٣٥١] أخبرنا عبد الله بن حامد (٢)، أخبرنا ابن شاذان (٣)، أخبرنا جيعويه (٤)، أخبرنا صالح بن محمَّد (٥)، عن عبيد الله بن عبد الله (٦)، عن عبيد الله بن الوليد الوصافي (٧)، عن عبد الله بن عبيد بن عمير الليثي (٨) أنه قال: قام رجل إلى رسول الله - ﷺ - فقال: يا رسول الله مالي لا أحب الموت؟، قال: \"ألك مال \"؟ قال: نعم.\nقال: \"فقدِّمه\" قال: لا أستطيع. قال: \"فإن قلب المرء مع ماله إن قدمه أحب أن يلحق به، وإن آخره أحب أن يتأخر معه\" (٩).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٣٢ - ١٣٣، عن مطرف. وفي (م): القرآن.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) أحمد بن محمَّد بن شاذان، لم أجده.\n(٤) ابن محمَّد الترمذي، لم أجده.\n(٥) متهم ساقط.\n(٦) لم يتبين لي من هو.\n(٧) عبيد الله بن الوليد الوصافي، أبو إسماعيل الكوفي، ضعيف.\n(٨) عبد الله بن عبيد بن عمير الجندعي، ثقة.\n(٩) [٢٣٥١] الحكم على الإسناد:\nفيه صالح بن محمَّد متهم ساقط، والوصافي ضعيف، وفيه من لم أجده، وأيضًا إسناده مرسل.\nالتخريج:\nرواه الديلمي في \"مسند الفردوس\" ٣/ ٢٠٥. وانظر: \"كنز العمال\" للمتقي الهندي =","vol":"22","page":187},{"text":"﴿يَرْجُونَ تِجَارَةً لَنْ تَبُورَ﴾ قال الفراء: قوله ﴿يَرْجُونَ﴾ جواب لقوله ﴿إِنَّ الَّذِينَ يَتْلُونَ﴾.\n\n<span data-type=\"title\" id=toc-4087>٣٠ </span>- ﴿لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُمْ مِنْ فَضْلِهِ إِنَّهُ غَفُورٌ شَكُورٌ (٣٠)﴾.\n\n<span data-type=\"title\" id=toc-4088>٣١ </span>- ﴿وَالَّذِي أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتَابِ هُوَ الْحَقُّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ إِنَّ اللَّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيرٌ (٣١)﴾ (١).\n\n<span data-type=\"title\" id=toc-4089>٣٢ </span>- ﴿ثُمَّ﴾ مردود إلى ما قبله من كتب الله في قوله ﴿لِمَا بَيْنَ يَدَيْهِ﴾\nأي: قبله من الكتب السالفة، أي: أنزلنا تلك الكتب (٢) ثم ﴿أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا﴾.\nويجوز أن يكون (٣) ﴿ثُمَّ﴾ بمعنى الواو، أي: وأورثنا كقوله: ﴿ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا﴾ (٤) أي: وكان. ومعنى ﴿أَوْرَثْنَا﴾ أعطينا (لآن الميراث عطاء) (٥).\nقال مجاهد: وقال بعض أهل المعاني: أورثنا، أي: أخرنا، ومنه\n_________\n= ١٥/ ٥٥١، (٤٢١٣٩). قال الحافظ العراقي في \"المغني عن حمل الأسفار\": ٢/ ٨٩١ لم أقف عليه.\n(١) في (م): يديه أي فيه من الكتب. وبعدها نهاية الصفحة (٤٥٢) من المخطوط. وبعدها: السالفة أي: أنزلنا إليك الكتاب. وهذِه العبارة ليست موجودة في الأصل.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٣٣، عن قتادة قال: للكتب التي خلت قبله.\n(٣) ساقط من (م).\n(٤) البلد: ١٧.\n(٥) من (م).","vol":"22","page":188},{"text":"الميراث لأنه (تأخر عن) (١) الميت.\nومعناه: أخرنا القرآن عن الأمم السالفة وأعطيناكموه وأهلناكم له، وقال عنترة:\nوأورثت سيفي عن حصين بن معقل ... إلى جده إني لثأري طالب (٢)\nأي: أخرت.\nوفي هذا كرامة لأمة محمَّد - ﷺ -، حيث قال لهم: وأورثنا، وقال لسائر الأمم: ﴿وَرِثُوا﴾ (٣) الآية يعني القرآن الذين اصطفينا من عبادنا وهم أمة محمَّد - ﷺ -.\nثم قسمهم ثلاث طبقات، ورتبهم على (٤) ثلاث درجات فقال تعالى: ﴿فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ﴾ قيّد اللفظ وعلق الظلم بالنفس، فلذلك (٥) ساغ أن يكون من أهل الاصطفاء مع ظلمه.\nفإن قيل: ما وجه الحكمة في تقديم الظالم وتأخير السابق؟، وإنما يقدم الأفضل؟ .\nفالجواب عنه أن نقول: إنما أخر السابق ليكون أقرب إلى الجنات\n_________\n(١) في (م): أخر من.\n(٢) انظر: \"لسان العرب\" لابن منظور ٢/ ١٩٩ - ٢٠١، ١/ ٤٢٦ - ٤٢٧.\n(٣) في (م): أورثوا الكتاب.\n(٤) سقطت من (م).\n(٥) في (م): فكذلك.","vol":"22","page":189},{"text":"والثواب، كما قدم الصوامع والبيع والصلوات في سورة الحج (١) على المساجد التي هي أفضل بقاع الأرض، ليكون الصوامع أقرب إلى الهدم والخراب، وتكون المساجد أقرب إلى ذكر الله تعالى.\nومنهم من قال: إنما فعل ذلك؛ لأن الملوك إذا أرادوا الجمع بين أشياء بالذكر قدَّموا الأدنى على الأفضل كقوله تعالى: ﴿إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ﴾ (٢)، وقال: ﴿يُولِجُ اللَّيْلَ فِي النَّهَارِ﴾ (٣)، وقال: ﴿يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا وَيَهَبُ لِمَنْ يَشَاءُ الذُّكُورَ﴾ (٤) وقال: ﴿خَلَقَ الْمَوْتَ وَالْحَيَاةَ﴾ (٥).\nوقيل: قدم الظالم لئلا ييأس من رحمته، وأخر السابق لئلا يعجب بعلمه.\nوقال جعفر الصادق: بدأ بالظالمين إخبارًا أنه لا يتقرب إليه إلا بصرف كرمه، وأن الظلم (٦) لا يؤثر في الاصطفائية (٧)، ثم ثنَّى\n_________\n(١) يعني قوله تعالى: ﴿وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ﴾ الآية: ٤٠. وفي (م): على المساجد في سورة الحج. لم أقف على أصحاب هذِه الأقوال بعد النظر في التفاسير المطبوعة والله أعلم.\n(٢) الأنعام: ١٦٥.\n(٣) الحج: ٦١.\n(٤) الشورى: ٤٩.\n(٥) الملك: ٢.\n(٦) في (م): الظالم.\n(٧) في (م): اصطفائية.","vol":"22","page":190},{"text":"بالمقتصدين لأنهم بين الخوف والرجاء، ثم ختم بالسابقين؛ لئلا يأمن أحد مكره، وكلهم في الجنة بحرمة كلمة الإخلاص.\nوقال بعضهم: قدَّم الظالم؛ لأنه لم يكن له شيء يتكل عليه إلا رحمة الله، فاعتمد الله واتَّكل على رحمته، واتَّكل المقتصد على حسن ظنه بربه، واتَّكل السابق على حسناته وطاعاته.\nوقال محمَّد بن علي الترمذي: جمعهم في الاصطفاء إزالة للعلل عن العطاء؛ لأن الاصطفاء أوجب الإرث، لا الإرث أوجب الاصطفاء، لذلك قيل: صحيح (١) النسبة ثم أطمع في الميراث.\nوقال أبو بكر الوراق الترمذي: إنما رتبهم هذا الترتيب على مقامات الناس (٢)، لأن أحوال العبد ثلاث: معصية وغفلة، ثم توبة، ثم قربة، فإذا عصى دخل في حيز الظالمين، وإذا تاب دخل في جملة المقتصدين، وإذا صححت (٣) التوبة، وكثرت (٤) العبادة والمجاهدة اتصل بالله ودخل في عداد السابقين (٥).\n_________\n(١) في (م): صحح.\n(٢) في (م): التأييد.\n(٣) في (م): صحت.\n(٤) في (م): وأكثرت.\n(٥) وقيل: إن التقديم في الذكر لا يقتضي تشريفًا، كقوله تعالى: ﴿لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ﴾ ولقد أحسن من قال:\nوغاية هذا الجود أنت وإنما ... يوافى إلى الغايات في آخر الأمر\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٣.","vol":"22","page":191},{"text":"* واختلف المفسرون والمتأولون في معنى الظالم، والمقتصد، والسابق فأكثروا، وأنا ذاكر نصوص ما قالوا وبالله التوفيق:\n[٢٣٥٢] أخبرني الشيخ أبو عبد الله الحسين بن محمَّد بن الحسين ابن عبد الله الحافظ (١)، أخبرني برهان بن علي الصوفي (٢)، والفضل ابن الفضل الكندي (٣) قالا: أخبرنا أبو خليفة الفضل بن الحباب (٤)، أخبرنا محمَّد بن كثير (٥)، أخبرنا سفيان (٦)، عن الأعمش (٧)، عن أبي ثابت (٨): أن رجلًا دخل المسجد فقال: اللهم ارحم غربتي، وآنس وحشتي، ويسر لي جليسًا صالحًا، قال أبو الدرداء: لئن كنت صادقًا لأنا أسعد الناس بذلك منك، سمعت رسول الله - ﷺ - قرأ هذِه الآية: ﴿ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ﴾ فقال: \"أما السابق فيدخل الجنة بغير حساب، وأما المقتصد فيحاسب حسابًا يسيرًا،\n_________\n(١) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) محمَّد بن علي بن الحسن؛ أبو بكر الدينوري، كان شيخًا فاضلًا ثقة ورِعًا.\n(٣) صدوق.\n(٤) ثقة صادق مأمون.\n(٥) العبدي، أبو عبد الله البصري، ثقة.\n(٦) ابن سعيد الثوري، ثقة حافظ فقيه، إمام حجة، ربما دلس.\n(٧) سليمان بن مهران، ثقة حافظ ورع، لكنه يدلس.\n(٨) لم يتبين لي من هو، وقد ذكره ابن أبي حاتم في \"الجرح والتعديل\" وقال: روى عنه الأعمش، حديث أبي الدرداء، قالوا: ثابت وأبو ثابت، سمعت أبي يقول ذلك. انظر \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٥٢.","vol":"22","page":192},{"text":"وأما الظالم لنفسه فيحبس في المقام ثم يدخل الجنة، فهم الذين قالوا (١): ﴿جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (٣٣) وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ (٣٤)﴾ (٢) \".\nقال الكندي: أخبرنا الأعمش، عن رجل، عن أبي ثابت.\n_________\n(١) في (م): قالوا: الحمد لله الذي أذهب عنا الحزن. .\n(٢) [٢٣٥٢] الحكم على الإسناد:\nرجاله ثقات ما عدا أبا ثابت مجهول لا يُعرف.\nالتخريج:\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ٦٥ (١١٢٨٩): رواه أحمد بأسانيد رجال أحدها رجال الصحيح وهي هذِه إن كان علي بن عبد الله الأزدي سمع من أبي الدرداء فإنه تابعي،\n٧/ ٦٥ (١١٢٩٠) وقال: رواه الطبراني وأحمد باختصار إلا أنه قال: عن الأعمش، عن ثابت، أو أبي ثابت: أن رجلًا دخل المسجد مسجد دمشق فذكر الحديث باختصار. ولم يقل فيه: (عن الله ﵎)، وثابت بن عبيد ومن قبله من رجال الصحيح وفي إسناد الطبراني رجل غير مسمى.\nورواه الطبري في \"جامع البيان\" ٢٢/ ١٣٧، عن أبي ثابت. وانظر: \"مسند أحمد\" ٥/ ١٩٨ (٢١٧٧٥)، قال المحقق: إسناده ضعيف لانقطاعه بين علي بن عبد الله وأبي الدرداء بينهما فيه أبو خالد البكري. ورواه الحاكم في \"المستدرك\" ٢/ ٤٦٢، وقال: وقد اختلفت الروايات عن الأعمش في إسناد هذا الحديث: فروي عن الثوري، عن الأعمش، عن أبي ثابت، عن أبي الدرداء - ﵁ -. وقيل: عن شعبة، عن الأعمش، عن رجل من ثقيف، عن أبي الدرداء. وقيل: عن الثوري أيضًا، عن الأعمش قال: ذكر أبو ثابت عن أبي الدرداء وإذا كثرت الروايات في الحديث ظهر أن للحديث أصلًا.","vol":"22","page":193},{"text":"[٢٣٥٣] وأخبرني الحسين بن محمَّد (١)، أخبرنا أبو بكر القطيعي (٢)، أخبرنا عبد الله بن أحمد بن حنبل (٣)، حدثني أبي (٤)، أخبرنا إسحاق بن عيسى (٥)، حدثني أنس بن عياض الليثي أبو ضمرة (٦)، عن موسى بن عقبة (٧)، عن علي بن عبد الله الأزدي (٨)، عن أبي الدرداء قال: سمعت رسول الله - ﷺ - يقول: قال الله ﷿:\n_________\n(١) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) أحمد بن جعفر بن حمدان، ثقة.\n(٣) ثقة.\n(٤) سقطت من (م) وهو الإِمام الثقة الحجة الحافظ الفقيه.\n(٥) إسحاق بن عيسى بن نجيح البغدادي، أبو يعقوب بن الطباع، نزيل أذنة، قال البخاري: مشهور الحديث، وقال أبو حاتم: صدوق، وقال الخليفي: إسحاق ومحمد ولدا عيسى ثقتان متفق عليهما، وقال الحافظ: صدوق، روى له مسلم وأصحاب السنن ما عدا أبا داود، توفي سنة (٢١٤ هـ) وقيل بعدها.\nانظر: \"التاريخ الكبير\" للبخاري ١/ ٣٩٩، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٣٠، \"الثقات\" لابن حبان ٨/ ١١٤، \"تهذيب الكمال\" ٢/ ٤٦٢، \"تقريب التهذيب\" لابن حجر (٣٧٥).\n(٦) ثقة.\n(٧) ثقة فقيه إمام في المغازي.\n(٨) علي بن عبد الله الأزدي، أبو عبد الله بن أبي الوليد البارقي، ذكره ابن حبان في \"الثقات\"، وقال ابن عدي: ليس له كثير حديث وهو عندي لا بأس به، وقال الحافظ: صدوق ربما أخطأ، روى له الجماعة ما عدا البخاري.\nانظر: \"التاريخ الكبير\" للبخاري ٦/ ٢٨٣، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٩٣، \"الثقات\" لابن حبان ٥/ ١٦٤، \"تهذيب الكمال\" ٢١/ ٤٠، \"تقريب التهذيب\" لابن حجر (٤٧٦٢).","vol":"22","page":194},{"text":"﴿ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ﴾ فأما الذين سبقوا فأولئك يدخلون الجنة بغير حساب، وأما الذين أقتصدوا فأولئك يحاسبون حسابًا يسيرًا، وأما الذين ظلموا أنفسهم فأولئك يحبسون في طول المحشر، ثم هم الذين تلافاهم (١) الله برحمته، فهم الذين يقولون: ﴿الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ﴾ إلى قوله تعالى: ﴿لُغُوبٌ﴾ (٢) \".\n[٢٣٥٤] وأخبرني الحسين (بن محمَّد) (٣)، أخبرنا أبو عمرو عثمان بن أحمد بن سمعان الرزاز (٤)، أخبرنا أبو بكر يوسف بن يعقوب بن الحسن المقري بواسط (٥)، أخبرنا محمَّد بن خالد بن\n_________\n(١) تلا في: تدارك، وتلافاهم: تداركهم.\nانظر: \"لسان العرب\" لابن منظور ٦/ ١٣٥.\n(٢) [٢٣٥٣] الحكم على الإسناد:\nفيه علي بن عبد الله الأزدي، ربما أخطأ.\nالتخريج:\nرواه الإِمام أحمد ٥/ ١٩٨ (٢١٧٢٧) من حديث إسحاق بن عيسى، عن أبي الدرداء - ﵁ -. والحاكم في \"المستدرك\" ٢/ ٤٦٢. وانظر: \"كنز العمال\" للمتقي الهندي ١/ ٣٠٣١. والهيثمي في \"مجمع الزوائد\" ٧/ ٩٦.\n(٣) من (م)، وهو ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٤) ويعرف بالمجاشي أيضًا، ثقة.\n(٥) يوسف بن يعقوب بن الحسن؛ الإمام المجود، مقرئ واسط؛ أبو بكر الواسطي الأصم، إمام الجامع، تصدر دهرًا، ورحلوا إليه، وكان حسن الأخذ، توفي سنة (٣١٣ هـ)، وقيل بعدها. انظر: \"تاريخ بغداد\" ١٤/ ٣١٩، \"سير أعلام النبلاء\" ١٥/ ٢١٨.","vol":"22","page":195},{"text":"عبد الله المزني (١)، أخبرنا فرج بن فضالة (٢)، عن أزهر بن عبد الله الحرازي (٣)، حدثني من سمع عثمان بن عفان تلا هذِه الآية: ﴿ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا﴾ الآية، فقال: سابقنا أهل جهادنا، ومقتصدنا أهل حضرنا، وظالمنا أهل بدونا (٤).\n[٢٣٥٥] وأخبرني الحسين (٥)، أخبرنا عمر بن الخطاب (٦)، أخبرنا محمَّد بن إسحاق المسوحي (٧)، أخبرنا إسماعيل بن\n_________\n(١) محمَّد بن خالد بن عبد الله بن عبد الرحمن بن يزيد الواسطي، مولى النعمان بن مقرن المزني، قال ابن معين: لا شيء، وفي رواية: ذاك رجل سوء كذاب، وضعفه أيضًا أبو زرعة، وذكره ابن حبان في \"الثقات\" وقال: يخطئ ويخالف. انظر \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٤٣، \"الثقات\" لابن حبان ٩/ ٩٠، \"تهذيب الكمال\" ٢٥/ ١٣٩، \"تقريب التهذيب\" لابن حجر (٥٨٤٦).\n(٢) التنوخي القضاعي، أبو فضالة الشامي الحمصي، ضعيف.\n(٣) أزهر بن عبد الله بن جميع الحرازي الحميري الحمصي، يقال: هو أزهر بن سعيد، وبه جزم البخاري، وقال الذهبي: تابعي حسن الحديث لكنه ناصبي، ينال من علي - ﵁ -، وقال الحافظ: صدوق تكلموا فيه للنصب. انظر \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣١٢، \"تهذيب الكمال\" ٢/ ٣٢٧، \"ميزان الاعتدال\" ١/ ١٧٣، \"تقريب التهذيب\" لابن حجر (٣١٠).\n(٤) [٢٣٥٤] الحكم على الإسناد:\nفيه محمَّد بن خالد، وفرج بن فضالة ضعيفان. والراوي عن عثمان مجهول\".\nالتخريج:\nرواه سعيد بن منصور في \"سننه\" (١٥١ - ١٥٢) (٢٣٠٨).\n(٥) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٦) لم يتبين لي من هو.\n(٧) صدوق.","vol":"22","page":196},{"text":"يزيد (١)، أخبرنا أبو داود (٢)، عن الصلت بن دينار (٣)، أخبرنا عقبة بن صهبان (٤) قال: دخلت على عائشة فسألتها عن قول الله ﷿: ﴿ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا﴾ الآية، فقالت لي (٥): يا بني، كلهم في الجنة، أما السابق بالخيرات فمن مضى على عهد رسول الله - ﷺ -، شهد له رسول الله - ﷺ - بالجنة، وأما المقتصد فمن اتبع أثره من أصحابه حتى لحق به، وأما الظالم فمثلي ومثلكم.\n_________\n(١) إسماعيل بن يزيد بن حريث بن مردانبة، أبو أحمد الأصبهاني القطان، اختلط عليه بعض حديثه في آخر أيامه، يذكر بالزهد والعبادة حسن الحديث، كثير الغرائب والفوائد، صنف \"المسند\" و\"التفسير\"، توفي سنة (٢٦٠ هـ) أو قبلها. انظر: \"ذكر أخبار أصبهان\" لأبي نعيم ١/ ٢٠٩، \"لسان الميزان\" لابن حجر ١/ ٤٤٣.\n(٢) سليمان بن داود بن الجارود، أبو داود الطيالسي البصري، ثقة حافظ، غلط في أحاديث.\n(٣) الصلت بن دينار الأزدي الهنائي، أبو شعيب البصري، قال أحمد: متروك الحديث، ترك الناس حديثه، وقال ابن معين: ليس بشيء، وقال أبو زرعة وأبو حاتم الرازيان: لين الحديث، وزاد أبو حاتم: إلى الضعف ما هو، مضطرب الحديث، وضعفه غير واحد من الحفاظ.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٣٧، \"تهذيب الكمال، ١٣/ ٢٢١، \"تقريب التهذيب\" لابن حجر (٢٩٤٧).\n(٤) عقبة بن صهبان الحداني، وقيل: الراسبي، وقيل: الهنائي، وهناءة وحدان وراسب من الأزد، ثقة، وثقه العجلي وأبو داود والنسائي وابن سعد وابن حبان، وروى له الشيخان، توفي بعد سنة (٧٠ هـ). انظر \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣١٢ \"الثقات\" لابن حبان ٥/ ٢٢٥، \"تهذيب الكمال\" ٢٠/ ٢٠٠، \"تقريب التهذيب\" لابن حجر (٤٦٤٠).\n(٥) من (م).","vol":"22","page":197},{"text":"فجعلت نفسها معنا (١).\nوقال مجاهد والحسن وقتادة: ﴿فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ﴾ قالوا: هم أصحاب المشأمة، ﴿وَمِنْهُمْ مُقْتَصِدٌ﴾ أصحاب الميمنة، ﴿وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ﴾ هم السابقون المقربون من الناس كلهم.\nقال قتادة: هذا في الدنيا على ثلاث منازل، وعند الموت أيضًا، قال الله تعالى: ﴿وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ﴾ إلى قوله: ﴿وَتَصْلِيَةُ جَحِيمٍ (٩٤)﴾ (٢)، وفي الآخرة أيضًا قال الله تعالى) (٣): ﴿وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (٧) فَأَصْحَابُ الْمَيْمَنَةِ﴾ إلى قوله: ﴿الْمُقَرَّبُونَ﴾ (٤).\nقال ابن عباس: السابق المؤمن المخلص، والمقتصد المرائي، والظالم الكافر نعمة الله غير الجاحد بها (٥)، لأنه حكم للثلاثة\n_________\n(١) [٢٣٥٥] الحكم على الإسناد:\nفيه الصلت بن دينار متروك.\nالتخريج:\nرواه الطبراني في \"الأوسط\" ٦/ ١٦٧ (٦٥٩٤)، الهيثمي في \"مجمع الزوائد\" ٧/ ٩٦ (١١٢٩٤)، وقال الهيثمي: فيه الصلت بن دينار وهو متروك. وذكره الألباني في \"سلسلة الأحاديث الضعيفة\" ٧/ ٣٢٣٥، وقال: باطل. رواه الحاكم في \"المستدرك\" ٢/ ٤٦٢، وقال: صحيح الإسناد ولم يخرجاه.\n(٢) الواقعة: ٩٠ - ٩٤.\n(٣) ساقط من (م).\n(٤) الواقعة: ٧ - ١١.\nوهذا الأثر رواه الطبري ٢٢/ ١٣٥، عن مجاهد، والحسن، وقتادة.\n(٥) في (م): لها.","vol":"22","page":198},{"text":"بدخول الجنة فقال: ﴿جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا﴾.\n[٢٣٥٦] وسمعت أبا محمَّد شيبة بن محمَّد (بن أحمد) (١) الشعيبي يقول: سمعت أبا بكر بن عبدش (٢) يقول: قالت عائشة: السابق الذي أسلم قبل الهجرة، والمقتصد الذي أسلم بعد الهجرة، والظالم نحن (٣).\nوقال بكر بن سهل الدمياطي: الظالم لنفسه الذي مات على كبيرة ولم يتب منها، والمقتصد الذي لم يصب كبيرة، والسابق بالخيرات الذي لم يعص الله، والتائب من الذنب كمن لا ذنب له.\nوعن الحسن أيضًا قال: السابق من رجحت حسناته، والمقتصد من استوى حسناته وسيئاته، والظالم الذي ترجح (٤) سيئاته على حسناته.\nسهل بن عبد الله: السابق العالم، والمقتصد المتعلم، والظالم الجاهل.\nوعنه أيضًا: السابق الذي اشتغل بمعاده، والمقتصد الذي اشتغل بمعاده ومعاشه والظالم، وقيل: الظالم طالب الدنيا، والمقتصد طالب\n_________\n(١) من (م). وهو من أهل الحديث والورع، لم يذكر بجرح أو تعديل.\n(٢) صوابه: (ابن عبدوس) كما سبق التنبيه عليه، وهو محمَّد بن أحمد بن عبدوس النيسابوري، لم يذكر بجرح أو تعديل.\n(٣) [٢٣٥٦] الحكم على الإسناد:\nمنقطع، وشيخ المصنف وشيخ شيخه لم يذكرا بجرح أو تعديل.\n(٤) في (م): رجح.","vol":"22","page":199},{"text":"العقبى، والسابق طالب المولى. وقيل: الظالم المسلم، والمقتصد المؤمن، والسابق المحسن. وقيل: الظالم المرائي في جميع أحواله (١)، والمقتصد من يكون أعماله بعضها رياء وبعضها إخلاص، والسابق المخلص في أفعاله كلها.\nوقيل: الظالم من أخذ الدنيا حلالًا كان أو حرامًا، والمقتصد من يجتهد في طلب الحلال، والسابق الذي ترك الدنيا جملة فأعرض (٢) عنها.\nأبو عثمان الحيري: الظالم من وحد الله بلسانه، ولم يوافق فعله قوله، والمقتصد من وحده بلسانه وأطاعه بجوارحه، والسابق من وحده بلسانه وأطاعه بجوارحه وأخلص له عمله.\n(وقيل الظالم من استغنى مسألة، والمقتصد من استغنى بدينه، والسابق من استغنى بربه) (٣).\nوقيل: السابقون هم المهاجرون الأولون، والمقتصدون عامة الصحابة، والظالمون التابعون.\n[٢٣٥٧] وسمعت محمَّد بن الحسين السلمي (٤) يقول: سمعت منصور بن عبد الله (٥) يقول: سمعت أبا القاسم البزاز (٦)\n_________\n(١) في (م): أعماله.\n(٢) في (م): وأعرض.\n(٣) من (م).\n(٤) أبو عروبة الحراني، الحافظ الصادق صاحب التصانيف.\n(٥) أبو علي الهروي، متكلم فيه، وكذبه بعضهم.\n(٦) بكر بن محمَّد بن إبراهيم، ذكر ابن يونس أنه اختلط.","vol":"22","page":200},{"text":"بمصر يقول: قال ابن عطاء (١): الظالم الذي يحبه من أجل الدنيا، والمقتصد الذي يحبه من أجل العقبى، والسابق الذي أسقط مراده بمراد الحق فيه، فلا يرى لنفسه طلبا ولا مرادًا لغلبة سلطان الحق عليه (٢).\nوقيل: الظالم: من كان ظاهره خيرًا من باطنه، والمقتصد: الذي استوى ظاهره وباطنه، والسابق الذي باطنه خير من ظاهره.\nوقيل: الظالم: الذي يعبد الله خوفًا من النار، والمقتصد: الذي يعبده طمعًا في الجنة، والسابق الذي يعبده لا بسبب.\nوقيل: الظالم: الزاهد، والمقتصد: العارف، والسابق: المحب.\nوقيل: الظالم: الذي يجزع عند البلاء، والمقتصد: الذي يصبر على البلاء، والسابق: الذي يتلذذ بالبلاء.\nوقيل: الظالم: الذي يعبده على الغفلة والعادة، والمقتصد: الذي يعبده على الرغبة والرهبة، والسابق: الذي يعبده على الهيبة ورؤية المنة.\nوقيل: الظالم: الذي أُعطي فمنع، والمقتصد: الذي أُعطي فبذل، والسابق: الذي مُنع فشكر.\nوقيل: الظالم غافل، والمقتصد طالب، والسابق واجد.\n_________\n(١) أحمد بن محمَّد بن سهل، زاهد عابد، راج عليه حال الحلاج وصحبه.\n(٢) [٢٣٥٧] الحكم على الإسناد:\nضعيف فيه منصور بن عبد الله متكلم فيه، وأبو القاسم البزاز اختلط.","vol":"22","page":201},{"text":"وقيل: الظالم: من استغنى مسألة، والمقتصد: من استغنى بدينه، والسابق: من استغنى بربه.\nوقيل: الظالم: التالي للقرآن، والمقتصد: القاري له العالم به، والسابق: القاري لكتاب الله العالم بكتاب الله العامل به.\nوقيل: السابق: الذي يدخل المسجد قبل تأذين المؤذن، والمقتصد: الذي يدخل المسجد وقد أذن، والظالم: الذي يأتي المسجد وقد أقيم.\nوقيل: الظالم: الذي يحب نفسه، والمقتصد: الذي يحب ربه، والسابق: الذي يحبه ربه.\nوقيل: الظالم مريد، والمقتصد مراد، والسابق مطلوب.\nوقيل: الظالم مدعو، والمقتصد مأذون له، والسابق مقرب.\nوقيل: الظالم عيوف (١)، والمقتصد ألوف، والسابق حليف.\n[٢٣٥٨] وسمعت أبا القاسم بن حبيب (٢) يقول: الظالم ينتصف ولا يُنصف، والمقتصد ينصف وينتصف، والسابق يُنصف ولا ينتصف.\nذو النون المصري: الظالم الذي يذكر الله بلسانه، والمقتصد الذي يذكره بقلبه، والسابق الذي لا ينسى ربه.\n_________\n(١) عافَ الضيءَ يَعافه: كَرِهه طعامًا كان أو شرابًا. والعائف: الكاره للشيء المُتَقَذِّر له.\nانظر: \"لسان لعرب\" لابن منظور ٩/ ٢٦٠ - ٢٦٢ (عوف).\n(٢) قيل: كذبه الحاكم.","vol":"22","page":202},{"text":"أحمد بن عاصم الأنطاكي: الظالم صاحب الأقوال، والمقتصد صاحب الأفعال، والسابق صاحب الأحوال.\nثم جمعهم ﷾ في دخول الجنة فقال:\n\n<span data-type=\"title\" id=toc-4090>٣٣ </span>- ﴿جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا﴾ الآية.\n[٢٣٥٩] أخبرني ابن فنجويه (١)، أخبرنا أحمد بن محمَّد بن رزمة (٢)، أخبرنا يوسف بن عاصم الرازي (٣)، أخبرنا أبو أيوب سليمان بن داود المنقري المعروف بالشاذكوني (٤)، أخبرنا حصين ابن نمير أبو محصن (٥)، عن ابن أبي ليلى (٦)،\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) أبو الحسين القزويني، معدل ثقة.\n(٣) يوسف بن عاصم الرازي، روى عن سهل بن أبي سهل الرازي، أبو يعقوب، رحل وسمع: هدبة ومحمد بن عبد الله بن نمير وسويد بن سعيد، وعنه أبو سعيد الرازي وعلي بن أحمد بن صالح وجماعة. مات سنة ٣٩٨ هـ، قال الذهبي ثقة. \"تاريخ الإِسلام\" للذهبي ٢٢/ ٣٢٦.\n(٤) أبو أيوب، سليمان بن داود بن بشر المنقري، البصري الشاذكوني، لقي حماد بن زيد، وجعفر بن سليمان فمن بعدهما قال البخاري: فيه نظر، وكذبه يحيى بن معين، قال الذهبي: أحد الهلكى. \"السير\" للذهبي ١٠/ ٦٧٩ - ٦٨٤، \"اللسان\" لابن حجر ٣/ ٨٤.\n(٥) حصين بن نمير الواسطي أبو محصن الضرير، مولى لهمدان، سمع حصين بن عبد الرحمن والفضل بن عطية سمع منه على ومسدد، ذكره ابن حبان في \"الثقات\" قال ابن حجر: لا بأس به رمي بالنصب. \"التاريخ\" للبخاري ٣/ ١٠.\n\"الثقات\" لابن حبان ٤/ ١٥٧، \"التقريب\" لابن حجر ١/ ١٧١.\n(٦) محمَّد بن عبد الرحمن صدوق، سيئ الحفظ جدًا.","vol":"22","page":203},{"text":"عن أخيه (١)، عن أبيه (٢)، عن أسامة بن زيد، عن النبي - ﷺ -: \"فمنهم ظالم لنفسه. . الآية قال: كلهم في الجنة\" (٣).\n[٢٣٦٠] وأخبرني ابن فنجويه (٤)، أخبرني محمَّد بن علي بن الحسين بن الفأفاء القاضي (٥)، أخبرني بكر بن محمَّد المروزي (٦)،\n_________\n(١) عيسى بن عبد الرحمن بن أبي ليلى الأنصاري الكوفي روى عن عبد الله بن عكيم وأبيه، روى عنه أخوه محمَّد، قال عنه يحيى بن معين: ثقة، ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: ثقة. انظر \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٨١، \"الثقات\" لابن حبان ٧/ ٢٣٠، \"تقريب التهذيب\" لابن حجر ١/ ٤٢٩.\n(٢) أبو عيسى المدني الكوفي، ثقة.\n(٣) [٢٣٥٩] الحكم على الإسناد:\nفيه الشاذكوني: أحد الهلكى، ومحمد بن عبد الرحمن سيئ الحفظ.\nالتخريج:\nأخرجه الطبراني في \"معجمه\" ١/ ١٦٧ بلفظ: \"كلهم من هذِه الأمة\" وأعله الهيثمي في \"المجمع\" ٧/ ٩٦ بابن أبي ليلى.\nورواه الترمذي في التفسير، باب ومن سورة الملائكة (٣٢٢٥) عن أبي سعيد الخدري - ﵁ - بلفظ: في هذِه الآية ﴿ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ﴾ قال: \"هؤلاء كلهم بمنزلة واحدة وكلهم في الجنة\"، قال الترمذي: هذا حديث غريب لا نعرفه إلا من هذا الوجه. وصححه الألباني في \"مشكاة المصابيح\" ٢/ ٢٣٨٠.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) أبو بكر الرازي، لم يذكر بجرح أو تعديل.\n(٦) أبو أحمد، بكر بن محمَّد بن حمدان المروزي الصيرفي، الدخميني، سمع أبا قلابة الرقاشي، وأحمد بن عبيد الله النرسي وغيرهما، روى عنه ابن عدي، والحاكم، وابن منده، قال الذهبي: وما علمت أن به بأسَا. \"سير أعلام النبلاء\" للذهبي ١٥/ ٥٥٥.","vol":"22","page":204},{"text":"أخبرنا أبو قلابة (١)، أخبرنا عمرو بن الحصين (٢)، عن الفضل بن عميرة (٣) عن ميمون الكردي (٤)، عن أبي عثمان النهدي (٥) قال: سمعت عمر بن الخطاب ﵁ قرأ على المنبر: ﴿ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا﴾ والآية، فقال: قال رسول الله - ﷺ -: \"سابقنا سابق، ومقتصدنا ناج، وظالمنا مغفور له\" (٦).\n_________\n(١) عبد الملك بن محمَّد بن عبد الله صدوق يخطئ، تغير حفظه لما سكن بغداد.\n(٢) العقيلي الكلابي، متروك.\n(٣) الفضل بن عميرة الطناوي، روى عن ميمون الكردي روى عنه جعفر بن سليمان والفيض بن الوثيق، ذكره ابن حبان في \"الثقات\" وقال ابن حجر: فيه لين.\n\"الثقات\" لابن حبان ٦/ ٥، \"التقريب\" لابن حجر (٥٤١٠).\n(٤) ميمون الكردي، كنيته أبو بصير بالباء، وقيل: أبو نصير بالنون، قاله مسلم. روى عن أبي عثمان النهدي وعنه حماد بن زيد وأبو خلدة وغيرهما قال يحيى بن معين: ليس به بأس، وذكره ابن حبان في \"الثقات\"، قال ابن حجر: مقبول. \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٣٨، \"الثقات\" ٩/ ٥، \"تقريب التهذيب\" لابن حجر (٧٠٥٦).\n(٥) عبد الرحمن بن مل ثقة ثبت عابد.\n(٦) [٢٣٦٠] الحكم على الإسناد:\nفيه عمرو بن الحصين متروك، الفضل بن عميرة، فيه لين، وبكر بن محمَّد لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه سعيد بن منصور في \"سننه\" ٢/ ١٥٢. والديلمي في \"مسند الفردوس\" ٢/ ٣٣٥. المتقي الهندي \"كنز العمال\" ٢/ ١٠، (٢٩٢٥). وانظر: ترجمة الفضل ابن عميرة في \"ميزان الاعتدال\" للذهبي ٥/ ٤٣٠. \"الضعفاء\" للعقيلي ٣/ ٤٤٣. \"تهذيب التهذيب\" لابن حجر ٨/ ٢٥٣.","vol":"22","page":205},{"text":"قال أبو قلابة: فحدثت به يحيى بن معين فجعل يتعجب منه (١).\n﴿يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا وَلِبَاسُهُمْ فِيهَا حَرِيرٌ﴾.\n[٢٣٦١] أخبرني الحسين بن محمَّد بن الحسين (٢)، أخبرنا محمَّد الحسن بن بشر (٣)، أخبرنا أبو الحارث أحمد بن (٤) أم سعيد،\n_________\n(١) خلاصة القول أن المقصود بالكتاب هو: الكتب التي أُنزلت من قبل الفرقان. والمقصود بقوله ﴿الَّذِينَ اصْطَفَيْنَا﴾ هم: أمة محمَّد - ﷺ - فقد أورثهم الله تعالى الإيمان بالكتب التي اصطفاها، فهم مؤمنون بكل كتاب أنزله الله من السماء قبل كتابهم وعاملون به؛ لأن كل كتاب أنزل من السماء قبل الفرقان يأمر بالعمل بالفرقان عند نزوله، وباتباع من جاء به، وذلك عمل من أقرّ بمحمد - ﷺ -، وبما جاء به، وعمل بما دعاه إليه بما في القرآن، وبما في غيره من الكتب التي أنزلت قبله. ويؤيد ذلك قول الله جل ثناؤه لنبيه محمَّد - ﷺ - ﴿وَالَّذِي أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتَابِ هُوَ الْحَقُّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ﴾ ثم أتبع ذلك قوله ﴿ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا﴾ فكان معلوما، إذ كان معنى الميراث إنما هو انتقال معنى من قوم إلى آخرين، ولم تكن أمة على عهد نبينا - ﷺ - انتقل إليهم كتاب من قوم كانوا قبلهم غير أمته. ومن ثم بيّنٌ أن المصطفين من عباده هم مؤمنوا أمته وأما الظالم لنفسه فيقصد أنه من أهل الذنوب والمعاصي التي هي دون النفاق والشرك لأن الله تعالى ذكره أتبع هذِه الآية قوله: ﴿جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا﴾ فعم بدخول الجنة جميع الأصناف الثلاثة. وجنات عدن جائز أن يدخلها الظالم لنفسه بعد عقوبة الله إياه على ذنوبه التي أصابها في الدنيا، وظلمه نفسه فيها بالنار، أو بما شاء من عقابه، ثم يُدخله الجنة، فيكون ممن عمه خبر الله جل ثناؤه بقوله ﴿جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا﴾. وهو اختيار الطبري، والقرطبي، وابن كثير، والثعلبي، وغيرهم.\nانظر: \"جامع البيان\" للطبري ٢٢/ ١٣٦ - ١٣٧.\n(٢) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٣) ابن صقلاب، لم يذكر بجرح أو تعديل.\n(٤) في (م): (عن). ولم يذكر بجرح أو تعديل.","vol":"22","page":206},{"text":"أخبرنا الربيع بن سليمان المرادي (١)، أخبرنا أسد بن موسى (٢)، أخبرنا (ابن) (٣) ثوبان (٤)، عن عطاء بن قرة (٥)، عن عبد الله بن ضمرة (٦)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"لو كان أدنى أهل الجنة حلية عدلت حليته بحلية أهل الدنيا جميعًا لكان ما يحليه الله ﷿ به في الآخرة أفضل من حلية أهل الدنيا جميعًا\" (٧).\n\n<span data-type=\"title\" id=toc-4091>٣٤ </span>- ﴿وَقَالُوا﴾\nأي: ويقولون إذا دخلوا الجنة: ﴿الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ﴾.\n[٢٣٦٢] أخبرني الحسين بن محمَّد العدل (٨)، أخبرنا محمَّد بن\n_________\n(١) أبو محمَّد المصري، ثقة.\n(٢) القرشي الأموي المصري، صدوق، يغرب، وفيه نصب.\n(٣) في الأصل: (أبو) وهو خطأ، والمثبت من (م).\n(٤) عبد الرحمن بن ثابت، صدوق يخطئ ورمي بالقدر وتغير بأخرة.\n(٥) عطاء بن أبي قرة، هكذا في الأصل، وهو خطأ، والصواب ما أثبتناه كما في (م) عطاء بن قرة، وهو أبو قرة الدمشقي، صدوق.\n(٦) السلولي، وثقه العجلي.\n(٧) [٢٣٦١] الحكم على الإسناد:\nفيه: ابن صقلاب وأبو الحارث لم يذكرا بجرح أو تعديل، وابن ثوبان يخطئ.\nالتخريج:\nرواه الطبراني في \"المعجم الأوسط\" ٨/ ٣٦٢، كتاب من اسمه مقدام، بلفظ: حدثنا مقدام، ثنا أسد، ثنا ابن ثوبان، عن عطاء بن قرة، عن عبد الله بن ضمرة، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"لو أن أدنى أهل الجنة حلية عدلت حليته بحلية أهل الدنيا جميعًا، لكان ما يحليه الله به في الآخرة أفضل من حلية أهل الدنيا جميعًا\".\n(٨) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.","vol":"22","page":207},{"text":"المظفر البزاز (١)، أخبرنا علي بن إسماعيل بن حماد البغدادي (٢)، أخبرثا عمرو بن علي الفلاس (٣)، أخبرنا معاذ بن هشام (٤)، حدثني أبي (٥)، عن عمرو بن مالك (٦)، عن أبي الجوزاء (٧)، عن ابن عباس في قوله ﷿: ﴿الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ﴾ قال: حزن النار (٨).\n[٢٣٦٣] وأخبرنا الحسين بن محمَّد (٩)، أخبرنا محمَّد بن علي بن الحسن الصوفي (١٠)، أخبرنا أبو شعيب عبد الله بن الحسن الحراني (١١)، أخبرنا عبد العزيز بن أبي داود الحراني (١٢)، أخبرنا\n_________\n(١) أبو الحسين البغدادي، ثقة مأمون، حافظ.\n(٢) أبو الحسن البزاز، صدوق، فهم، أصابه في آخر حياته اختلاط.\n(٣) أبو حفص البصري الصيرفي، ثقة، حافظ.\n(٤) سنبر الدستوائي البصري، صدوق ربما وهم.\n(٥) أبو بكر البصري، ثقة ثبت وقد رمي بالقدر.\n(٦) أبو يحيى، ويقال: أبو مالك البصري. صدوق له أوهام.\n(٧) أوس بن عبد الله الربعي، ثقة يرسل كثيرًا.\n(٨) [٢٣٦٢] الحكم على الإسناد:\nحسن.\nالتخريج:\nرواه الحاكم في \"المستدرك\" ٢/ ٤٦٣ بلفظ: الحزن النار. والطبري \"جامع البيان\" ٢٢/ ١٣٨، عن ابن عباس.\n(٩) ثقة صدوق، كثير الرواية للمناكير.\n(١٠) الدينوري، ثقة أحاديثه مستقيمة.\n(١١) أبو شعيب الأموي الحراني المؤدب، ثقة مأمون، لكنه يخطئ.\n(١٢) أبو الأصبغ الحراني، صدوق، ربما وهم.","vol":"22","page":208},{"text":"جرير (١)، عن أشعث (٢) عن شمر بن عطية (٣) في قول الله ﷿ ﴿الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ﴾ قال: حَزَن الخبز (٤).\nعكرمة: حزن الذنوب والسيئات وخوف رد الطاعات.\nوقيل: حزن الموت (٥).\nوقيل: حزن الجنة والنار، لا يدري إلى أيهما يصير.\nالثمالي: حزن الدنيا.\nضحاك: حزن إبليس ووسوسته.\nذو النون: حزن القطيعة.\nالكلبي: يعني الحزن الذي يحزننا في الدنيا من أمر يوم القيامة.\nوقيل: حزن الحساب والعذاب.\nوقيل: حزن أهل (٦) الدنيا وأوجالها.\n_________\n(١) ابن عبد الحميد بن فرط العتبي، ثقة صحيح الكتاب. قيل: كان في آخر عمره يهم من حفظه.\n(٢) أشعث بن إسحاق بن سعد بن مالك، صدوق.\n(٣) الأسدى الكاهلى الكوفي. صدوق.\n(٤) [٢٣٦٣] الحكم على الإسناد:\nحسن.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ١٣٨، عن شمر.\n(٥) رواه الطبري في \"جامع البيان\" ٢٢/ ١٣٨، عن عطية.\n(٦) في (م): أهوال.","vol":"22","page":209},{"text":"وقال القاسم (١): حزن زوال النعم، وتقليب القلب، وخوف العاقبة.\n[٢٣٦٤] وسمعت السلمي (٢) يقول: سمعت النصراباذي (٣) يقول: ما كان حزنهم إلا تدبير أحوالهم، وسياسة أنفسهم، فلما نجوا منها حمدوا وقالوا: ﴿الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ﴾ (٤).\n[٢٣٦٥] أخبرني أبو عبد الله الحسين بن محمَّد الدينوري (٥)، أخبرنا أبو حذيفة أحمد بن محمَّد بن علي (٦)، أخبرنا عبد الله بن محمَّد بن عبد العزيز (٧) البغوي (٨)، أخبرنا يحيى بن\n_________\n(١) القاسم بن أبي بزة.\n(٢) محمَّد بن الحسين، تكلموا فيه وليس بعمدة.\n(٣) أبو القاسم؛ إبراهيم بن محمَّد بن محمويه الخراساني، ثقة.\n(٤) [٢٣٦٤] الحكم على الإسناد:\nشيخ المصنف متكلم فيه.\nفائدة:\nقولهم ﴿الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ﴾ يعم جميع أنوع الحزن كخوف دخول النار، والجَزَع من الموت، والجزع من الحاجة إلى المطعم، ولم يخصص إذ أخبر عنهم أنهم حمدوه على إذهابه الحزن عنهم نوعا دون نوع، ولأن من دخل الجنة فلا حزن عليه بعد ذلك، فحمدهم على إذهابه عنهم جميع معاني الحزن. وهو اختيار الطبري في \"جامع البيان\" ٢٢/ ١٣٩.\n(٥) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٦) الهمداني، لم يذكر بجرح أو تعديل.\n(٧) في الأصل (عبد الله) والمثبت هو الصواب كما في (م) وكتب التراجم.\n(٨) أبو القاسم، إمام ثقة، أقل المشايخ خطأ.","vol":"22","page":210},{"text":"عبد الحميد الحماني (١)، أخبرنا عبد الرحمن بن زيد بن أسلم (٢)، عن أبيه (٣)، عن ابن عمر: سمعت النبي - ﷺ - يقول: \"ليس على أهل لا إله إلا الله وحشة في قبورهم، ولا في محشرهم، ولا في منشرهم، وكأني بأهل لا إله إلا الله يخرجون من قبورهم وهم ينفضون التراب عن وجوههم ويقولون: الحمد لله الذي أذهب عنا الحزن إن ربنا لغفور شكور\" (٤).\n\n<span data-type=\"title\" id=toc-4092>٣٥ </span>- قوله تعالى: ﴿الَّذِي أَحَلَّنَا﴾ أنزلنا (٥)\n﴿دَارَ الْمُقَامَةِ﴾ الإقامة ﴿مِنْ فَضْلِهِ لَا يَمَسُّنَا فِيهَا نَصَبٌ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌ﴾ أي: كلال وإعياء وفتور.\n_________\n(١) أبو زكريا الحماني، ثقة إلا أنه متهم بسرقة الأحاديث.\n(٢) العدوي، ضعيف.\n(٣) أبو أسامة، ويقال أبو عبد الله، ثقة عالم وكان يرسل.\n(٤) [٢٣٦٥] الحكم على الإسناد:\nفيه: يحيى الحماني متهم بسرقة الأحاديث وعبد الرحمن بن زيد ضعيف.\nالتخريج:\nرواه الطبراني في \"المعجم الأوسط\" ٩/ ١٨١، وكتاب الدعاء (٤٣٦)، والهيثمي في \"مجمع الزوائد\" ١٠/ (١٦٨٠٧، ١٨٣٢٤) وقال: فيه يحيى الحماني، وهو ضعيف. عزاه السيوطي للطبراني، عن ابن عمر.\nوضعفه الألباني، انظر: \"ضعيف الجامع\" (٤٨٩٨)، و\"السلسلة الضعيفة\" ٨/ ٣٨٥٣، و\"ضعيف الترغيب والترهيب\" ١/ ٩٢٩، \"العلم\" لأبي خيثمة (ص ٦٤)، \"كلمة الإخلاص\" لابن رجب (ص ٦٤). قال ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٣٢٩: رواه ابن أبي حاتم.\n(٥) سقطت من (م).","vol":"22","page":211},{"text":"وقراءة العامة بضم اللام، وقرأ السلمي بنصب اللام، وهو مصدر (١) كالولوغ والقبول.\nوقال الفراء: كأنه جعله ما يلفت (٢) مثل لغوب.\n[٢٣٦٦] أخبرنا أبو بكر محمَّد بن عبد الله الجوزقي (٣) ﵀، أخبرنا أبو الحسين محمَّد بن محمَّد بن مهدي (٤)، حدثني أبو عبد الله محمَّد بن زكريا بن محمَّد (٥) وبه الرجل الصالح، أخبرنا عبد الله بن عبد الوهاب الخوارزمي (٦)، أخبرنا عاصم بن عبد الله (٧)، حدثني إسماعيل (٨)، عن ليث بن أبي سليم (٩)، عن الضحاك بن مزاحم (١٠) في قوله ﷿: ﴿الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ﴾ قال: إذا دخل أهل الجنة الجنة استقبلهم الولدان والخدم كأنهم اللؤلؤ المكنون، قال:\n_________\n(١) في (م): مصدر أيضًا.\n(٢) في (م): يلقب.\n(٣) ابن محمَّد بن زكريا الشيباني، ثقة.\n(٤) لم أجده.\n(٥) محمَّد بن زكريا بن دينار بن محمَّد، تكلم فيه.\n(٦) في حديثه نكارة.\n(٧) عاصم بن عبد الله بن نعيم، روى عن أبيه، وابن عياش، وعروة بن محمَّد بن عطية السعدي، روى عنه ابن وهب.\nانظر \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٤٨.\n(٨) إسماعيل بن عياش بن سليم العنسي، أبو عتبة الحمصي. صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٩) ابن زنيم، صدوق اختلط أخيرًا، ولم يتميز حديثه فترك.\n(١٠) الهلالي، صدوق كثير الإرسال.","vol":"22","page":212},{"text":"فيبعث الله ملكًا من الملائكة معه هدية رب العالمين، وكسوة من كسوة الجنة، فيلبسه، قال: فيريد أن يدخل الجنة، فيقول الملك: كما أنت. فيقف (١) ومعه عشر خواتيم من خواتيم الجنة، هدية من رب العالمين فيضعها في أصابعه (٢)، مكتوب في أول خاتم منها: طبتم فادخلوها خالدين، وفي الثاني مكتوب: أدخلوها بسلام ذلك يوم الخلود، وفي الثالث مكتوب: رفعت عنكم الأحزان والهموم، وفي الرابع مكتوب: زوجناكم بحور (٣) عين، وفي الخامس مكتوب: ادخلوها بسلام آمنين، وفي السادس مكتوب: إني جزيتهم اليوم بما صبروا، وفي السابع مكتوب: أنهم هم الفائزون، وفي الثامن مكتوب: صرتم آمنين لا تخافون أبدًا، وفي التاسع مكتوب: رافقتم النبيين والصديقين والشهداء، وفي العاشر مكتوب: سكنتم في جوار من لا يؤدي الجيران، ثم يقول الملك: أدخلوها بسلام آمنين. فلما دخلوا بيوتًا ترفع قالوا: ﴿الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ﴾ إلى قوله ﴿لُغُوبٌ﴾ (٤).\n_________\n(١) سقطت من (م).\n(٢) في (م): أصبعه.\n(٣) في (م): الحور.\n(٤) [٢٣٦٦] الحكم على الإسناد:\nفيه محمَّد بن زكريا متكلم فيه، وعبد الله بن عبد الوهاب في حديثه نكارة، وليث ابن أبي سليم تُرك حديثه.","vol":"22","page":213},{"text":"<span data-type=\"title\" id=toc-4093>٣٦ </span>- قوله تعالى: ﴿وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَى عَلَيْهِمْ فَيَمُوتُوا﴾\nأي: لا يُقبضون فيستريحون، وذكر عن الحسن (فيموتون)، لا (١) يكون حينئذ جوابًا للنفي، والمعنى: لا يقضى عليهم (٢)، ولا يموتون كقوله تعالى: ﴿وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (٣٦)﴾ (٣).\n﴿وَلَا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا كَذَلِكَ نَجْزِي كُلَّ كَفُورٍ﴾ قراءة العامة بنصب اللام والنون، وقرأ أبو عمرو بضم الياء والسلام وفتح الزاي على غير تسمية الفاعل.\n\n<span data-type=\"title\" id=toc-4094>٣٧ </span>- ﴿وَهُمْ يَصْطَرِخُونَ﴾\nيدعون ويستغيثون ويصيحون ﴿فِيهَا﴾ وهو افتعال من الصراخ، ويقال للمغيث: صارخ، وللمستغيث: صارخ.\n﴿رَبَّنَا أَخْرِجْنَا﴾ من النار ﴿نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ﴾ في الدنيا.\nفيقول الله تعالى لهم: ﴿أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ﴾.\nاختلفوا في هذِه المدة: فقال قتادة، والكلبي: ثماني عشر (٤) سنة.\n_________\n(١) في (م): ولا.\n(٢) في (م): عليهم فيموتوا.\n(٣) المرسلات: ٣٦.\nقال الكسائي: ﴿وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (٣٦)﴾ بالنون في المصحف لأنه رأس آية ﴿لَا يُقْضَى عَلَيْهِمْ فَيَمُوتُوا﴾ لأنه ليس رأس آية. يجوز في كل واحد منهما ما جاز في صاحبه. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٢٢٥.\n(٤) في (م): ثمانية عشرة بقاؤهم في النار.","vol":"22","page":214},{"text":"وقال الحسن: أربعون سنة (١).\nوقال ابن عباس: ستون سنة (٢).\n[٢٣٦٧] أخبرنا ابن فنجويه (٣) بقراءتي عليه، أخبرنا عبيد الله بن\n_________\n= وهو قول قتادة، وأبي غالب الشيباني. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٣١ - ٣٣٢.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٤١، عن ابن عباس، وعن مسروق.\nوهو اختيار الطبري، ومالك؛ لأن في الأربعين يتناهى عقل الإنسان وفهمه، وما قبل ذلك وما بعده منتقص عن كماله في حال الأربعين.\nقال مالك: أدركت أهل العلم ببلدنا وهم يطلبون الدنيا والعلم ويخالطون الناس، حتى يأتي لأحدهم أربعون سنة، فإذا أتت عليهم اعتزلوا الناس واشتغلوا بالقيامة حتى يأتيهم الموت. ومال إليه القرطبي في \"الجامع لأحكام القرآن\" ٢٢/ ٢٢٥.\nقلت: وهو من التوبة كما قال تعالى: ﴿حَتَّى إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً﴾ الآية، وكذلك هو السنن الذي أوحي فيه إلى النبي - ﷺ -.\n(٢) رواه الحاكم (٣٥٩٦) عن ابن عباس، وقال: صحيح الإسناد ولم يخرجاه، والطبري في \"جامع البيان\" ٢٢/ ١٤١، ١٤٢.\nوهو اختيار ابن كثير، حيث صحح رواية الستين سنة التي رواها الطبري عن ابن عباس وضعفها. وترجم البخاري: باب من بلغ ستين سنة فقد أعذر الله إليه في العمر لقوله ﷿ ﴿أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ﴾ يعني الشيب، ثم ساق حديث أبي هريرة عن النبي - ﷺ - قال: \"أعذر الله إلى امرئ أخر أجله حتى بلغه ستين سنة\". قال الخطابي: (أعذر إليه) أي: بلغ به أقصى العذر، ومنه قولهم: قد أعذر من أنذر؛ أي: أقام عذر نفسه في تقديم نذارته. والمعنى: أن من عمره الله ستين سنة لم يبق له عذر؛ لأن الستين قريب من معترك المنايا، وهو سن الإنابة والخشوع وترقب المنية ولقاء الله تعالى.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٣٢.\n(٣) ثقة صدوق، كثير الرواية للمناكير.","vol":"22","page":215},{"text":"محمد بن شنبة (١)، وأحمد بن جعفر بن حمدان (٢) قالا: أخبرنا إبراهيم ابن سهلويه (٣)، أخبرنا أبو سلمة يحيى بن المغيرة (٤)، أخبرنا ابن أبي فديك (٥)، عن عبد الله بن عبد الرحمن بن أبي حسين (٦)، عن عطاء (٧)، عن ابن عباس قال: قال رسول الله - ﷺ -: \"إذا كان يوم القيامة نودي: أين ابن الستين؟، وهو الذي قال الله ﷿: ﴿أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ﴾ الآية (٨).\n_________\n(١) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٢) الدينوري، لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) أبو سلمة المدني، صدوق.\n(٥) محمد بن إسماعيل بن مسلم، صدوق.\n(٦) عبد الله بن عبد الرحمن بن أبي حسين بن الحارث بن عامر بن نوفل بن عبد مناف القرشي النوفلى المكي، روى عن عطاء وطاوس وعكرمة وغيرهم، وعنه شعبة وابن الأخفش وابن عيينة وآخرون، قال أبو حاتم: صالح، وذكره ابن حبان في الثقات قال ابن حجر، ثقة عالم بالمناسك.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٩٧، \"الثقات\" لابن حبان ٧/ ٤٢، \"التقريب\" لابن حجر (٣٤٣٠).\n(٧) ابن أبي رباح، ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٨) [٢٣٦٧] الحكم على الإسناد:\nفيه عبد الله بن محمد، وأحمد بن جعفر لم يذكرا بجرح أو تعديل وابن سهلويه لم أجده.\nالتخريج:\nرواه الطبراني في \"المعجم الأوسط\" ٨/ ٤٩ (٧٩٢٥)، ٩/ ٦٦ (٩١٣٨)، وفي \"المعجم الكبير\" ١١/ ١٧٧ (١١٤١٥). والبيهقي في \"السنن الكبرى\" ٣/ ٣٧٠ =","vol":"22","page":216},{"text":"[٢٣٦٨] وأخبرني ابن فنجويه (١)، أخبرنا أبو بكر خرجة (٢)، أخبرنا محمد بن أيوب (٣)، أخبرنا الحجبي (٤)، أخبرنا عبد العزيز ابن أبي حازم (٥)، سمعت أبي (٦) يحدث عن سعد بن أبي سعيد المقبري (٧) عن أبي هريرة قال: قال رسول الله - ﷺ -: \"من عمَّره الله ستين سنة فقد أعذر إليه في العمر\" (٨).\n_________\n= (٦٣١٣). وفي \"الزهد\" ٢/ ٢٣٦ (٦٢٥). ورواه الطبري في \"جامع البيان\" ٢٢/ ١٤١، عن ابن عباس. وضعفه الألباني، انظر: \"ضعيف الجامع\" (٦٦٨)، \"سلسلة الأحاديث الضعيفة\" ١٤/ ٦ (٢٥٨٤)، \"مجمع الزوائد\" ٧/ ٩٧ (١١٢٩٥)، قال الهيثمي: فيه إبراهيم بن الفضل المخزومي وهو ضعيف.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) عمر بن أحمد بن القاسم، فقيه روى عن الثقات الموضوعات.\n(٣) أبو عبد الله البجلي، المحدث، الحافظ الثقة.\n(٤) عبد الله بن عبد الوهاب الحجبي، أبو محمد البصري، روى عن مالك والمغيرة وحماد بن زيد وغيرهم، قال أبو حاتم: صدوق، ذكره ابن حبان في \"الثقات\" قال ابن حجر: ثقة. \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٠٦، \"الثقات\" لابن حبان ٨/ ٣٥٣، \"تقريب التهذيب\" لابن حجر (٣٤٤٩).\n(٥) عبد العزيز بن أبي حازم، واسمه سلمة بن دينار المخزومي، أبو تمام، سمع أباه والعلاء بن عبد الرحمن وسهيل بن أبي صالح، روى عنه ابن وهب ويحيى بن صالح والقعنبي، ذكره ابن حبان في \"الثقات\" قال ابن حجر: صدوق فقيه. \"الثقات\" لابن حبان ٧/ ١١٧، \"تقريب التهذيب\" لابن حجر (٤٠٨٨).\n(٦) سلمة بن دينار، الأعرج ثقة.\n(٧) أبو سهل، لين الحديث.\n(٨) [٢٣٦٨] الحكم على الإسناد:\nفيه: أبو بكر بن خرجة، يروي الموضوعات عن الثقات، وسعد بن سعيد، لين الحديث. =","vol":"22","page":217},{"text":"[٢٣٦٩] أخبرني ابن فنجويه (١)، أخبرنا أحمد بن جعفر بن حمدان (٢)، أخبرنا إبراهيم بن سهلويه (٣)، أخبرنا الحسن بن عرفة (٤)، أخبرنا المحاربي (٥)، عن محمد بن عمرو (٦)، عن أبي سلمة (٧)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"أعمار أمتي ما بين الستين إلى السبعين، أقلهم من يجوز ذلك\" (٨).\n_________\n= التخريج:\nرواه الطبري في \"جامع البيان\" ٢٢/ ١٤٢، عن أبي هريرة.\nورواه البخاري في الرقاق، باب من بلغ ستين سنة (٦٤١٩)، والإمام أحمد في \"المسند\" ٢/ ٤١٧ (٩٣٩٤).\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) الدينوري، لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) ابن يزيد العبدي، صدوق.\n(٥) عبد الرحمن بن محمد بن زياد لا بأس به وكان يدلس.\n(٦) ابن علقمة بن وقاص الليثي، صدوق له أوهام.\n(٧) ابن عبد الرحمن بن عوف، ثقة مكثر.\n(٨) [٢٣٦٩] الحكم على الإسناد:\nفيه ابن سهلويه لم أجده، وأحمد بن جعفر لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الترمذي في \"الدعوات\" (٣٥٥٠) وقال: هذا حديث حسن غريب.\nوانظر: \"سلسلة الأحاديث الصحيحة\" للألباني (٧٥٧). \"المسند\" لأبي يعلى ١٠/ ٣٩٠. \"السنن الكبرى\" للبيهقي ٣/ ٣٧٠.\nقال المناوي في \"فيض القدير\" ٢/ ١٥: رواه الترمذي عن أبي هريرة وقال: حسن غريب لا يعرف إلا من هذا الوجه. قال ابن حجر: وهو عجيب منه، فقد رواه في \"الزهد\" أيضًا من طريق أخرى عن أبي هريرة، وإليه أشار المصنف بقوله (ع عن =","vol":"22","page":218},{"text":"وقال رسول الله - ﷺ -: \"معترك المنايا (١) ما بين الستين إلى السبعين\" (٢).\n_________\n= أنس)، قال: وفيه عنده عبد الأعلى شيخ هشيم. وبقية رجاله رجال الصحيح، ورواه ابن حبان، والحاكم بسند الترمذي الأول ومتنه وقال في \"الفتح\": سنده حسن.\nوقال أيضًا في ٢/ ١٥: \"أعمار أمتي\": أمة الدعوة لا أمة الإجابة كما هو بين ولكل مقام مقال، \"ما بين الستين\" من السنين \"إلى السبعين\" أي: ما بين الستين والسبعين، وإنما عبر بـ (إلى) التي للانتهاء، ولم يقل والسبعين الذي هي حق التعبير ليبين أنها لا تدخل إلا على متعدد، لأن التقدير ما بين الستين وفوقها إلى السبعين فإلى غاية الفوقية لدلالة الكلام عليه، وقال بعضهم: معناه آخر عمر أمتي ابتداؤه إذا بلغ ستين وانتهاؤه سبعين، (وأقلهم من يجوز ذلك) قال الطيبي: هذا محمول على الغالب بدليل شهادة الحال، فإن منهم من لم يبلغ ستين، قال بعض الحكماء: الأسنان أربعة: سن الطفولية، ثم الشباب، ثم الكهولة، ثم الشيخوخة وهي آخر الأسنان، وغالب ما تكون بين الستين والسبعين فحينئذ يظهر بالنقص ضعف القوة والانحطاط، فينبغى له الإقبال على الآخرة لاستحالة رجوعه للحالة الأولى من القوة والنشاط.\n(١) في (م): منايا أمتي.\n(٢) رواه أبو يعلى في \"المسند\" ١١/ ٤٢٢ (٦٥٤٣)، وهو ضعيف. والحكيم الترمذي في \"نوادر الأصول\" ١١٣٩، ٢/ ١٥٧، العجلوني في \"كشف الخفاء\" ١/ ١٦٣. وحسنه الألباني في \"صحيح الجامع\" (٥٨٨١).\nومعترك المنايا: جمع منية من منى الله عليك خيرًا قدر، أي: منايا هذِه الأمة التي هي آخر الأمم، ومعتركها ملابسة شدائدها، والمعترك موضع الاعتراك للحرب. ومعترك المنايا ما بين الستين والسبعين، فمن جاوز السبعين كان من الأقلين. قال الحكيم: هذا من جملة رحمة الله على هذِه الأمة، وعطفه عليهم، أخرهم في الأصلاب حتى أخرجهم إلى الأرحام بعد نفاذ الدنيا، ثم قصر أعمارهم لئلا =","vol":"22","page":219},{"text":"﴿وَجَاءَكُمُ النَّذِيرُ﴾ أي: الرسول (١). وقال زيد بن علي (٢): القرآن.\nوقال عكرمة وسفيان بن عيينة ووكيع والحسين بن الفضل العيني: الشيب.\nوفيه قيل:\nرأيت الشيب من نُذر المنايا ... وحسبك بالمشيبة من نذير (٣)\n_________\n= يلتبسوا بالدنيا إلا قليلًا ولا يتندسوا، فإن القرون الماضية كانت أعمارهم وأجسادهم على الضعف منا، كان أحدهم يعمر ألف سنة وجسمه ثمانون باعًا، فيتناولون الدنيا بمثل هذِه الصفة على مثل تلك الأجساد وفي مثل تلك الأعمار، فأشروا وبطروا واستكبروا فصب الله عليهم سوط عذاب ﴿فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (١٣) إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (١٤)﴾ فلم يزل الخلق ينقصون خلقًا ورزقًا وأجلًا إلى أن صارت هذِه الأمة آخر الأمم، يأخذون أرزاقًا قليلة بأبدان ضعيفة في مدة قصيرة، كيلا يبطروا فذلك رحمة بهم.\nانظر: \"فيض القدير\" للمناوي ٢/ ١٥، ٩١، ٥/ ٦٦٩.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٤٢، عن ابن زيد وهذا هو الأولى لقوله تعالى: ﴿هَذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَى (٥٦)﴾، وقوله: ﴿وَنَادَوْا يَامَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُمْ مَاكِثُونَ (٧٧) لَقَدْ جِئْنَاكُمْ بِالْحَقِّ وَلَكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ﴾ أي: قد بينا لكم الحق على ألسنة الرسل فأبيتم وخالفتم، وقال تعالى: ﴿وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا﴾، وقال: ﴿كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ (٨) قَالُوا بَلَى قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا﴾ وهو اختيار الطبري، وابن كثير وغيرهما. انظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٣٦.\n(٢) زيد بن علي بن الحسين بن علي بن أبي طالب القرشي، الهاشمي، أبو الحسين المدني، أخو محمد، وعبد الله، وعمر، وعلى، والحسين، ثقة.\n(٣) في (م): رأيت الشيب من نذر المنايا لصاحبه وحسبك من نذير.\nالشيب والمشيب واحد وبابه باع، قال الأصمعي: الشيب: بياض الشعر، =","vol":"22","page":220},{"text":"وقال آخر:\nفخذ للشيب أهبة ذي وقار ... فلا خوف (١) يكون مع القتير\nوقائلة تبيض والغواني ... نوافر عن معاينة القتير\nفقلت لها: المشيب نذير عمري ... ولست مُسوِّدًا وجه النذير (٢)\n﴿فَذُوقُوا﴾ أي: العذاب ﴿فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ﴾.\n\n<span data-type=\"title\" id=toc-4095>٣٨ </span>- ﴿إِنَّ اللَّهَ عَالِمُ غَيْبِ السَّمَاوَاتِ وَالْأَرْضِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (٣٨)﴾ الآيتين.\n\n<span data-type=\"title\" id=toc-4097>٤٠ </span>- قوله تعالى: ﴿قُلْ أَرَأَيْتُمْ شُرَكَاءَكُمُ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ﴾\nأي: (في الأرض) (٣)، ﴿أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ أَمْ آتَيْنَاهُمْ كِتَابًا﴾ أي:\n_________\n= والمشيب دخول الرجل في حد الشيب، والأشيب: المبيض الرأس وجمعه شيب. ويقال: علاه الشيب. ويقال: رجل أشيب، ولا يقال: امرأة شيباء، لا تنعت به المرأة، اكتفوا بالشمطاء عن الشيباء وقد يقال: شاب رأسها.\nانظر: \"مختار الصحاح\" للرازي (ص ١٤٨). \"لسان العرب\" لابن منظور ١/ ٥١٢ - ٥١٣.\n(١) في (م): خلف.\n(٢) القتير: الشيب. ونوافر من نفر: أي: شرد. \"لسان العرب\" لابن منظور ٥/ ٤٠٧، ١٣/ ٤٥٧. \"مختار الصحاح\" للرازي (ص ١٤١).\n(٣) سقطت من (م).","vol":"22","page":221},{"text":"يأمرهم بذلك (١).\n﴿فَهُمْ عَلَى بَيِّنَتٍ مِنْهُ﴾ قرأ ابن كثير وأبو عمرو والأعمش وحمزة: ﴿بَيِّنَةٍ﴾ على الواحدة.\nوقرأ غيرهم (بيناتٍ) بالجمع، وهو اختيار أبي عبيد، قال: لموافقة الخط لأني رأيتها في بعض المصاحف بالألف، والتاء (٢).\n﴿بَلْ إِنْ يَعِدُ الظَّالِمُونَ بَعْضُهُمْ بَعْضًا إِلَّا غُرُورًا﴾.\n\n<span data-type=\"title\" id=toc-4098>٤١ </span>- قوله: ﴿إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا﴾ أي: كي (٣) تزولا.\n﴿وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا﴾ أي: ما يمسكهما بعده (٤) ﴿مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كَانَ حَلِيمًا غَفُورًا﴾.\nروى مغيرة، عن إبراهيم قال: جاء (٥) رجل من أصحاب عبد الله ابن مسعود إلى كعب ليتعلم من علمه، فلما رجع قال له عبد الله: هات ما الذي أصبت من كعب، قال: سمعت كعبًا يقول: إن السماء تدور\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٤٤، عن قتادة.\n(٢) قال القرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٣٥٦: المعنيان متقاربان إلا أن قراءة الجمع أولى، لأنه لا يخلو من قرأه (على بينة) من أن يكون خالف السواد الأعظم، أو يكون جاء به على لغة من قال: جاءني طلحت، فوقف بالتاء، وهذِه لغة شاذة قليلة؛ قال النحاس، وقال أبو حاتم وأبو عبيد: الجمع أولى لموافقته الخط، لأنها في مصحف عثمان (بينات) بالألف والتاء.\n(٣) في (م): كي لا.\n(٤) سقطت من (م).\n(٥) في (م): دخل.","vol":"22","page":222},{"text":"في قطبة مثل قطبة الرحا في عمود على منكب ملك، فقال له عبد الله: وددت أنك انفلتَّ من رحلتك براحلتك ورحلها، كذب كعب ما ترك يهوديته بعد! !، إن الله -﷿- يقول: ﴿إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا وَلَئِنْ زَالَتَا﴾ الآية، إن السماوات لا تدور، ولو كانت تدور لكانت قد زالت (١).\n\n<span data-type=\"title\" id=toc-4099>٤٢ </span>- ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ﴾ الآية.\nوذلك أن قريشًا لما بلغهم أن أهل الكتاب كذبوا رسلهم قالوا: لعن الله اليهود والنصارى أتتهم الرسل فكذبوهم، فوالله لئن أتانا رسول ﴿لَيَكُونُنَّ أَهْدَى﴾ دينًا ﴿مِنْهُمْ﴾، وهذا قبل قدوم النبي - ﷺ -، فلما بُعث محمَّد كذبوه، فأنزل الله تعالى: ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الْأُمَمِ﴾ يعني: اليهود والنصارى.\n﴿فَلَمَّا جَاءَهُمْ نَذِيرٌ﴾ محمَّد (٢) ﴿مَا زَادَهُمْ إِلَّا نُفُورًا﴾ بعدًا ونفارًا.\n\n<span data-type=\"title\" id=toc-4100>٤٣ </span>- ﴿اسْتِكْبَارًا فِي الْأَرْضِ﴾\nونصب (٣) قوله: ﴿اسْتِكْبَارًا﴾ على البدل من (النفور) قاله الأخفش.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٤٤، عن أبي وائل.\nقال ابن كثير \"تفسير القرآن العظيم\" ١١/ ٣٣٩: هذا إسناد صحيح إلى كعب، وإلى عبد الله بن مسعود.\n(٢) قول قتادة رواه الطبري في \"جامع البيان\" ٢٢/ ١٤٥.\n(٣) في (م): فنصب استكبارا.","vol":"22","page":223},{"text":"وقيل: على المصدر، وقيل: بنزع الخافض.\n﴿وَمَكْرَ السَّيِّئِ﴾ يعني: العمل القبيح.\nقال الكلبي: اجتماعهم (١) على الشرك (٢) وقتل النبي.\n﴿وَلَا يَحِيقُ﴾ أي: لا يحل ولا ينزل ولا يحيط ويلحق (٣) ﴿الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ﴾ فقتلوا يوم بدر.\nوقراءة العامة ﴿السَّيِّئِ﴾ بإشباع الإعراب فيها (٤).\nوجزم الأعمش، وحمزة (ومكر السيء) تخفيفًا وكراهة لالتقاء الحركات، ولم يعملا ذلك في الأخرى. والقراءة المرضية ما عليه العامة (٥).\n_________\n(١) في (م): هو اجتماعهم.\n(٢) هو قول قتادة، رواه الطبري في \"جامع البيان\" ٢٢/ ١٤٦.\n(٣) في (م): لا يحل وينزل ويحيط ويلحق.\n(٤) في (م): فيهما.\n(٥) أضيف المكر إلى السيئ، والسيئ من نعت المكر، كما قيل: ﴿إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ (٩٥)﴾. وقيل: إن ذلك في قراءة عبد الله: (وَمَكْرا سَيّئا)، وفي ذلك تحقيق القول الذي قلناه من أن السيئ في المعنى من نعت المكر. وقرأ ذلك قرّاء الأمصار غير الأعمش وحمزة بهمزة محركة بالخفض. وقرأ ذلك الأعمش وحمزة بهمز وتسكين الهمزة اعتلالًا منهما بأن الحركات لما كثرت في ذلك ثقل، فسكنا الهمزة، كما قال الشاعر:\nإذا اعْوَجَجْنَ قُلْتُ صَاحِبْ قَوّمِ\nفسكّن الباء، لكثرة الحركات. قال القشيري: وقرأ حمزة (ومكر السيء) بسكون الهمزة، وخطأه أقوام. وقال قوم: لعله وقف عليه؛ لأنه تمام الكلام، فغلط الراوي وروى ذلك عنه في الإدراج. والصواب من القراءة ما عليه قرّاء الأمصار =","vol":"22","page":224},{"text":"وفي الحديث أن كعبًا قال لابن عباس: قرأت في التوراة: من حفر حفرة وقع فيها، فقال ابن عباس: أنا أُوجِدُك ذلك في القرآن، ثم قرأ: ﴿وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ﴾.\n[٢٣٧٠] أخبرني ابن فنجويه (١)، أخبرنا ابن شنبة (٢)، أخبرنا الفريابي (٣)، أخبرنا محمَّد بن الحسن البلخي (٤)، أخبرنا عبد الله بن المبارك (٥)، أخبرنا يونس بن يزيد (٦)، عن الزهري (٧) قال: بلغنا أن رسول الله - ﷺ - قال: \"لا تمكر ولا تُعِن ماكرًا، فإن الله -﷿- يقول: ﴿وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ﴾، ولا تَبغِ (٨) ولا تُعِن باغيًا، يقول\n_________\n= من تحريك الهمزة فيه إلى الخفض، وغير جائز في القرآن أن يقرأ بكل ما جاز في العربية؛ لأن القراءة إنما هي ما قرأت به الأئمة الماضية، وجاء به السلف على النحو الذي أخذوا عمن قبلهم.\nانظر: \"جامع البيان\" للطبري ٢٢/ ١٤٥ - ١٤٦. \"الجامع لأحكام القرآن\" للقرطبي ١٤/ ٣٥٨ - ٣٥٩.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٣) أحمد بن الحسين، لم أجده.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) الإِمام الثقة الثبت الفقيه العالم.\n(٦) ابن أبي النجاد، ثقة إلا أن في روايته عن الزهري وهما قليلا، وفي غير الزهري خطأ.\n(٧) محمَّد بن مسلم، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٨) البغْي: التعدي، وبغى عليه: استطال، وكل مجاوزة وإفراط على المقدار الذي هو حد الشيء فهو بغي. وفي حديث عمّار: \"تقتله الفئة الباغية\" هي الظالمة الخارجة عن طاعة الإِمام. وأصل البغي مجاوزة الحد، ومنه ﴿فَلَا تَبْغُوا عَلَيْهِنَّ =","vol":"22","page":225},{"text":"الله ﷻ: ﴿إِنَّمَا بَغْيُكُمْ عَلَى أَنْفُسِكُمْ﴾ (١)، ولا تنكث (٢) ولا تعن ناكثًا، قال الله -﷿- (٣): ﴿فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ﴾ (٤) (٥).\n_________\n= سبيلا﴾ أي: إن أطعنكم فلا يبقى لكم عليهن طريق إلا أن يكون بغيا وجورا، ومنه حديث ابن عمر (قال لرجل: أنا أبغضك، قال: لم؟ قال لأنك تبغي في أذانك) أراد التطريب فيه والتمديد، من تجاوز الحد، وفي حديث أبي سلمة (أقام شهرا يداوي جرحه فدمل على بغي ولا يدري به) أي: على فساد.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٤٣، \"مختار الصحاح\" للرازي (ص ٢٤) (بغي).\nقال المناوي في \"فيض القدير\" ٣/ ٣٨١ - ٣٨٢: البغي: أي: مجاوزة الحد في الاعتداء والظلم، والمكر: أي الخداع، والنكث: بمثلثة نقض العهد ونبذه.\n(١) يونس: ٢٣.\n(٢) النَّكْث: نقض العهد. والاسم: النكث، بالكسر. وقد نكث ينكث. ونكث العهد: نقضه ... وفي حديث علي (أمرت بقتال الناكثين، والقاسطين، والمارقين) وأراد بهم أهل وقعة الجمل، لأنهم كانوا بايعوه ثم نقضوا بيعته وقاتلوه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١١٣. \"مختار الصحاح\" للرازي (ص ٢٨٣) (نكث).\n(٣) في (م): فإن الله -﷿- يقول.\n(٤) الفتح: ١٠.\n(٥) [٢٣٧٠] الحكم على الإسناد:\nفيه: الفريابي لم أجده، وابن شنبة والبلخي لم يذكرا بجرح أو تعديل.\nالتخريج:\nرواه ابن المبارك في \"الزهد\" ١/ ٢٥٢ (٧٢٥). والبيهقي في \"شعب الإيمان\" ٥/ ٢٨٦ (٦٦٧٤). والديلمي في \"مسند الفردوس\" (٢٩٣) (٢٤٩٧) وأبو نعيم في \"حلية الأولياء\" ٥/ ١٨١ - ١٨٢. والطبراني في \"المعجم الكبير\" ١١/ ٢١٣ (١١٥٣٢) عن رجاء بن حيوة: أنه سمع قاصا بمسجد مني يقول. . وعزاه السيوطي =","vol":"22","page":226},{"text":"﴿فَهَلْ يَنْظُرُونَ﴾ ينتظرون ﴿إِلَّا سُنَّتَ الْأَوَّلِينَ﴾ يعني: العذاب إذا كفروا.\n﴿فَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا وَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا﴾.\n\n<span data-type=\"title\" id=toc-4101>٤٤ </span>- ﴿أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ﴾ الآية.\n\n<span data-type=\"title\" id=toc-4102>٤٥ </span>- ﴿وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا﴾\nمن الجرائم ﴿مَا تَرَكَ عَلَى ظَهْرِهَا﴾ يعني: الأرض كناية عن غير مذكور.\n﴿مِنْ دَابَّةٍ﴾ قال الأخفش، والحسين بن الفضل: أراد بالدابة الناس دون غيرهم، وأجراها الآخرون على العموم (١).\n_________\n= لأبي الشيخ ابن حبان، وابن مردويه كليهما في التفسير، عن أنس، والخطيب في \"تاريخ بغداد\" ٨/ ٤٤٩ (٤٥٦٣) ترجمة زيد بن علي الكوفي (عن أنس) وفيه مروان بن صبيح، قال الذهبي في \"ميزان الاعتدال\": لا أعرفه، وله خبر منكر. ثم أورد هذا الخبر. وضعفه الألباني في \"ضعيف الجامع\" (٢٥٥٥).\nانظر: \"فيض القدير\" للمناوي ٥/ ٢٨٩. وبلفظ: \"ثلاث من كن فيه فهي راجعة على صاحبها: البغي، والمكر، والنكث\".، ثم قرأ: ﴿وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ﴾، وقرأ: ﴿يَاأَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَى أَنْفُسِكُمْ﴾، وقرأ ﴿فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ﴾. ضعفه الألباني في \"سلسلة الأحاديث الضعيفة\" ٤/ ٤٢٠ (١٩٥٠).\n(١) قلت: وهو الأولى والأظهر لأنه روي عن ابن مسعود: يريد جميع الحيوان مما دب ودرج. وابن مسعود صحابي كبير، يقدم كلامه على غيره، وسيأتي بعد قليل، وهو اختيار القرطبي، وابن كثير. وقال قتادة: وقد فعل ذلك زمن نوح - ﵇ -. وقال الكلبي ﴿مِنْ دَابَّةٍ﴾ يريد الجن والإنس دون غيرهما؛ لأنهما مكلفان بالعقل. وقال الطبري والأخفش والحسين بن الفضل: أراد بالدابة هنا الناس هنا وحدهم دون غيرهم.","vol":"22","page":227},{"text":"[٢٣٧١] أخبرني ابن فنجويه (١)، أخبرنا ابن شنبة (٢)، أخبرنا الفريابي (٣)، حدثني أبو مسعود أحمد بن الفرات (٤)، أخبرنا أبو عوانة (٥)، أخبرنا عبد الله بن المبارك (٦)، عن يونس بن يزيد (٧)، عن الزهري (٨)، عن حمزة بن عبد الله بن عمر (٩)، عن أبيه قال: قال النبي - ﷺ -: \"إذا أصاب الله -﷿- بعذاب أصاب به من بين ظهرانيهم، ثم يبعثون على أعمالهم يوم القيامة\" (١٠).\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٣) أحمد بن الحسين لم أجده.\n(٤) أحمد بن الفرات بن خالد الضبي، أبو مسعود الرازي الحافظ، نزيل أصبهان. روى عن عبد الله بن نمير، وعبد الرزاق، وغيرهما، وعنه أبو داود وابن أبي عاصم وجعفر الفريابي وآخرون، قال ابن حجر. ثقة حافظ تكلم فيه بلا مستند. \"التهذيب\" للمزي ١/ ٥٧ - ٥٨، \"تقريب التهذيب\" لابن حجر (٨٨).\n(٥) الوضاح بن عبد الله اليشكري، ثقة ثبت.\n(٦) الإِمام الثقة الثبت الفقيه العالم.\n(٧) ابن أبي النجاد، ثقة إلا أن في روايته عن الزهري وهما قليلا وفي غير الزهري خطأ.\n(٨) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٩) ابن الخطاب القرشي العدوي، ثقة قليل الحديث.\n(١٠) [٢٣٧١] الحكم على الإسناد:\nفيه: الفريابي لم أجده، وابن شنبة، لم يذكر بجرح أو تعديل.\nالتخريج:\nأورده الألباني في \"سلسلة الأحاديث الصحيحة\" ٤/ ١٥٧ (١٦٢٢)، ٦/ ٤٣٤ (٢٦٩٣)، ولكن بلفظ: \"إن الله إذا أنزل سطوته بأهل نقمته وفيهم الصالحون فيصابون معهم، ثم يبعثون على نياتهم\" وصححه.\nوانظر: \"صحيح الترغيب والترهيب\" (٢٣١٢). =","vol":"22","page":228},{"text":"وقال قتادة في هذِه الآية: قد فعل الله ذلك بهم في زمن نوح، فأهلك الله تعالى ما على ظهر الأرض من دابة إلا ما حمل في سفينة نوح (١).\nوقال ابن مسعود: كاد الجعل (٢) يُعذب في جحره بذنب ابن آدم (٣)\n_________\n= وعزاه المنذري إلى ابن حبان، والمناوي للبيهقي. ويشهد له حديث عائشة المتفق عليه: قالت: قال رسول الله - ﷺ -: \"يغزو جيش الكعبة، فإذا كانوا ببيداء من الأرض يخسف بأولهم وآخرهم\". قلت: يا رسول الله وكيف يخسف بأولهم وآخرهم وفيهم أسواقهم ومن ليس منهم؟ قال: \"يخسف بأولهم وآخرهم ثم يبعثون على نياتهم\".\nوهاهنا فائدة: يبعث كل واحد منهم على حسب أعماله من خير وشر، فإن كانت نيته وعمله صالحًا فعقباه صالحة، وإلا فسيئة، فذلك العذاب طهرة للصالح ونقمة على الفاسق، فالصالح ترفع درجاته، والطالح تسفل دركاته، فلا يلزم من الاشتراك في الموت الاشتراك في الثواب والعقاب؛ بل يجازى كل واحد بعمله على حسب نيته، ومن الحكم العدل أن أعمالهم الصالحة إنما يجازون عليها في الآخرة، أما في الدنيا فمهما أصابهم من بلاء فهو تكفير لما قدموه من عمل سئ، وذهب ابن أبي جمرة إلى أن الذين يقع لهم ذلك بسبب سكوتهم عن الأمر بالمعروف والنهي عن المنكر. وذهب بعضهم إلى التعميم تمسكا بآية ﴿فَلَا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِثْلُهُمْ﴾ وأخذ منه مشروعية الهرب من الكفار والظلمة؛ لأن الإقامة معهم من إلقاء النفس في التهلكة. انظر: \"فيض القدير\" للمناوي ٢/ ٢٥٥.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٤٧ - ١٤٨.\n(٢) الجعل: دابة سوداء من دوابِّ الأرض، وقيل: هو أبو جعران. انظر: \"لسان العرب\" لابن منظور ٢/ ٣٠٣.\n(٣) رواه الحاكم في \"المستدرك\" ٢/ ٤٦٤ عن محمَّد بن إسحاق الصفار، وقال: صحيح الإسناد. والطبراني في \"الكبير\" ٩/ ٢١٣ (٩٠٤٠).","vol":"22","page":229},{"text":"(ثم قرأ هذِه الآية. وقال أنس: إن الضب ليموت هزلا بذنب ابن آدم) (١).\nوقال يحيي بن أبي كثير: أمر رجل بمعروف ونهى عن منكر، فقال له رجل: عليك نفسك (٢) فإن الظالم لا يضر إلا نفسه. فقال أبو هريرة: كذبت، والذي نفسي بيده إن الحبارى (٣) لتموت هُزلا بظلم الظالم (٤).\nوقال أبو حمزة الثمالي في هذِه الآية: يحبس المطر فيهلك كل شيء.\n﴿وَلَكِنْ يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُسَمًّى فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا﴾.\n_________\n= والبيهقي في \"شعب الإيمان\" ٦/ ٥٤ (٧٤٧٨). وانظر \"مجمع الزوائد\" ٧/ ٩٧ (١١٢٩٦) قال الهيثمي: رواه الطبراني عن شيخه عبد الله بن محمَّد ابن سعيد بن أبي مريم، وهو ضعيف. \"الترغيب والترهيب\" ٣/ ٢١٤ (٣٧٣٩).\n(١) من (م).\n(٢) في (م): بنفسك.\n(٣) قال الجوهري: الحُبَارى طائر، يطلق على الذكر والأُنثى، واحدها وجمعها سواء. وفي المثل: كُلّ شيء يُحِبُّ ولَدَهُ حتى الحُبَارى؛ لأَنها يضرب بها المَثلُ في المُوقِ فهي على مُوقها تحب ولدها وتعلمه الطيران، وأَلفه ليست للتأنيث. انظر: \"لسان العرب\" لابن منظور ٤/ ٦٠ (حبر).\n(٤) في (م): هزلا في وكرها بظالم الظالم.","vol":"22","page":230},{"text":"<span data-type=\"title\" id=toc-4103>٣٦ - سُورَة يس</span>","vol":"22","page":231},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\nسورة يس\nمكية (١).\nوهي ثلاثة آلاف حرف، وسبعمائة وتسع وعشرون كلمة، وثلاث وثمانون آية.\n(أخبرنا الأستاذ الإِمام أبو إسحاق الثعلبي ﵀ قال) (٢):\n[٢٣٧٢] أخبرنا أبو محمَّد عبد الله بن أحمد بن محمَّد الناقد (٣)، أخبرنا أبو العباس محمَّد بن إسحاق السراج (٤)، أخبرنا حميد بن عبد الرحمن (٥)، عن الحسن بن صالح (٦)، عن هارون أبي محمَّد (٧)، عن\n_________\n(١) في (م): سورة يس مكية.\nقلت: مكية بإجماع، إلا أن فرقة قالت: إن قوله تعالى: ﴿وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ﴾ نزلت في بني سلمة من الأنصار حين أرادوا أن يتركوا ديارهم وينتقلوا إلى جوار مسجد رسول الله - ﷺ - على ما سيأتي.\nانظر: \"أسباب النزول\" للواحدي (ص ٣٧٨ - ٣٧٩).\n(٢) من (م).\n(٣) ابن بالويه، لم يذكر بجرح أو تعديل.\n(٤) أبو العباس الثقفي، إمام حافظ ثقة.\n(٥) حميد بن عبد الرحمن بن حميد بن عبد الرحمن الرؤاسي، أبو عوف الكوفي، روى عن الأعمش والحسن بن حر وسلمة بن نبيط، سمع بن محمَّد بن سلام قال عنه يحيي بن معين: ثقة. \"التاريخ الكبير\" للبخاري ٢/ ٣٤٦، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٢٥.\n(٦) أبو عبد الله الهمداني الثوري، ثقة فقيه عابد رمي بالتشيع.\n(٧) هارون، أبو محمَّد. مجهول.","vol":"22","page":233},{"text":"مقاتل بن حيان (١)، عن قتادة (٢)، عن أنس أن رسول الله - ﷺ - قال: \"لكل شيء قلب، وإن قلب القرآن يس، ومن قرأ يس كتب الله له بقراءتها قراءة القرآن عشر مرات\" (٣).\n[٢٣٧٣] وأخبرني محمَّد بن الحسين بن محمَّد (٤)، أخبرنا محمَّد ابن محمَّد بن يعقوب (٥)، أخبرنا محمَّد بن عبد الله بن محمَّد بن مسلم الملطي بمصر (٦)، أخبرنا إسماعيل بن محمود النيسابوري (٧)، أخبرنا\n_________\n(١) صدوق، فاضل.\n(٢) أبو الخطاب السدوسي، ثقة ثبت.\n(٣) [٢٣٧٢] الحكم على الإسناد:\nضعيف فيه هارون أبو محمَّد، مجهول، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الترمذي في فضائل القرآن، باب ما جاء في فضل يس (٢٨٨٧) ثم قال: هذا حديث غريب لا نعرفه إلا من حديث حميد بن عبد الرحمن، وهارون أبو محمَّد شيخ مجهول.\nوانظر: \"سنن الدارمي\" (٣٤٥٩)، \"الترغيب والترهيب\" للمنذري ٢/ ٣٧٧، \"مشكاة المصابيح\" للألباني (٢١٤٧)، \"الدر المنثور\" للسيوطي ٥/ ٢٥٦.\nوقال الألباني في \"ضعيف الترغيب والترهيب\" ١/ ٨٨٥: موضوع.\nقال المناوي في \"فيض القدير\" ٦/ ٢٥٩: سنده سند ما قبله \"من قرأ سورة يس في ليله أصبح مغفورا له\"، وفيه ما فيه أي أنه إما ضعيف، أو موضوع.\n(٤) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٥) أبو الحسين النيسابوري، الإِمام الحافظ، الناقد، المقرئ.\n(٦) محمَّد بن محمَّد بن عبد الله بن محمَّد بن مسلم؛ أبو بكر الحميري مولاهم المصري النحوي المعروف بالملطي، إمام جامع عمرو بن العاص كان يعلم أولاد الملوك النحو، توفي سنة (٣٠٣ هـ). \"الوافي بالوفيات\" ١/ ٥٠.\n(٧) لم أجده.","vol":"22","page":234},{"text":"أحمد بن عمران الرازي (١)، عن محمَّد بن عمير (٢)، عن هشام بن عروة (٣)، عن أبيه (٤)، عن عائشة قالت: قال رسول الله - ﷺ -: \"إن في القرآن سورة تشفع لقارئها، ويُغفر لمستمعها، ألا وهي سورة يس\" (٥).\n[٢٣٧٤] وأخبرنا أبو الحسن عبد الرحمن بن محمَّد الطبراني (٦)\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) أبو المنذر أو أبو عبد الله المدني، ثقة فقيه ربما دلس.\n(٤) ابن الزبير ابن العوام، ثقة.\n(٥) [٢٣٧٣] الحكم على الإسناد:\nفيه: من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أعثر عليه بهذا اللفظ، وإنما أورده صاحب \"نوادر الأصول\" عن محمَّد بن علي - ﵁ - قال: قال رسول الله - ﷺ -: \"القرآن أفضل من كل شيء دون الله تعالى وفضل القرآن على سائر الكلام كفضل الله على خلقه. . ومن قرأ آية من كتاب الله كان أفضل مما تحت العرش إلى النجوم، وإن في كتاب الله لسورة تدعى العزيزة يدعى صاحبها الشريف يوم القيامة تشفع لصاحبها أكثر من ربيعة ومضر وهي سورة يس\".\nوقد ورد ذلك في فضل سورة تبارك، كما في \"الترغيب والترهيب\" في فضل الترغيب في قراءة سورة تبارك الذي بيده الملك، عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"إن سورة في القرآن ثلاثون آية شفعت لرجل حتى غفر له وهي تبارك الذي بيده الملك\" رواه أبو داود والترمذي وحسنه. انظر: \"الترغيب والترهيب\" للمنذري ٣/ ٢٦٠. \"نوادر الأصول\" للحكيم الترمذي ٣/ ٢٦٠.\n(٦) لم أجده.","vol":"22","page":235},{"text":"بها، أخبرنا العباس بن قوهيار (١)، أخبرنا الفضل بن حماد (٢).\n[٢٣٧٥] وأخبرنا أحمد بن أبيّ (٣) أخبرنا أبو نصر السرخسي (٤)، أخبرنا محمَّد بن أيوب (٥) قالا: أخبرنا إسماعيل بن أبي أويس (٦)، عن محمَّد بن عبد الرحمن بن أبي بكر الجدعاني (٧)، عن سليمان بن مرقاع (٨)، عن هلال بن الصلت (٩)، أن أبا بكر الصديق - ﵁ - قال: قال رسول الله - ﷺ -: \"يس تدعى المعمّة\" قيل: يا رسول الله، وما المعمة؟، قال: \"تَعُمّ صاحبها خير الدنيا والآخرة (١٠)، وتدعى الدافعة (١١) القاضية، ترفع عنه كل\n_________\n(١) المسند الجليل؛ أبو الفضل؛ العباس بن محمَّد بن معاذ.\n(٢) الفضل بن حماد، حدث عنه علي بن بحر القطان، قال الذهبي فيه جهالة انظر \"ميزان الاعتدال\" للذهبي، ٤/ ٢٧٠.\n(٣) أبو عمرو الخوجاني، لم يذكر بجرح أو تعديل.\n(٤) منصور بن محمَّد، لم يذكر بجرح أو تعديل.\n(٥) الحافظ، المحدث، الثقة.\n(٦) أبو عبد الله بن أبي أويس المدني، صدوق أخطأ في أحاديث.\n(٧) محمَّد بن عبد الرحمن بن أبي بكر بن عبيد الله بن أبي مليكة القرشي التيمي الجدعاني المليكي، أبو غرارة المكي، قال ابن حجر: وقيل أن أبا غرارة غير الجدعاني فأبو غرارة لين الحديث، والجدعاني متروك، \"تقريب التهذيب\" لابن حجر (٦٠٦٥).\n(٨) سليمان بن مرقاع الجندعي، قال العقيلي: منكر الحديث \"الضعفاء\" للعقيلي ٢/ ١٤٣، \"الميزان\" للذهبي ٢/ ٢٢٢.\n(٩) لم أجده.\n(١٠) في (م): وخير الآخرة.\n(١١) في (م): الداعية.","vol":"22","page":236},{"text":"سوء، وتقضي له كل حاجة، ومَنْ قرأها عدلت له عشرين حجة، ومن سمعها كان له ألف دينار في سبيل الله، ومن كتبها وشربها أدخلت جوفه ألف دواء وألف يقين، وألف زلفة، وألف رحمة، ونزع منه (١) كل داء وغِل\" (٢).\n_________\n(١) في (م): عنه.\n(٢) [٢٣٧٥، ٢٣٧٤] الحكم على الإسناد:\nفيه محمَّد بن عبد الرحمن لين الحديث، أو متروك، وفيه غير واحد مجهول، ومن لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nقال ابن كثير في \"تفسير القرآن العظيم\": ١١/ ٣٤٢ رواه الحكيم الترمذي في \"نوادر الأصول\". وضعفه الألباني في \"سلسلة الأحاديث الضعيفة\" (٣٢٦٠). قال الخطيب \"تاريخ بغداد\" ٢/ ٩٠٥: وهذا الحديث بهذا الإسناد باطل أيضًا، في إسناده غير واحد من المجهولين، وقد سرق متنه محمَّد بن عبد، ووضع الإسناد الذي قدمناه.\nوأورده العقيلي في \"الضعفاء الكبير\" ٢/ ١٤٣ في ترجمة سليمان بن مرقاع بلفظ: عن سليمان بن مرقاع الجندعي، عن هلال بن الصلت، أن أبا بكر قال: قال رسول الله - ﷺ - \"سورة يس تدعى في التوراة المنعمة، قيل: وما المنعمة؟، قال: تنعم صاحبها بخير الدنيا والآخرة، وتكابد عنه بلوى الدنيا، وتدفع عنه أهاويل الآخرة\" وذكر أن الحديث منكر ولا يتابع عليه، ولا يعرف إلا به.\nوأورده الخطيب البغدادي أيضًا في \"تاريخ بغداد\" ٦/ ٢٤٧ (٣٢٨٤) في ترجمة إسماعيل بن يحيي بن عبد الله، عن علي بلفظ: قال: قال رسول الله - ﷺ -: \"من سمع سورة يس عدلت له عشرين دينارا في سبيل الله، ومن قرأها عدلت عشرين حجة، ومن كتبها وشربها أدخلت جوفه ألف يقين، وألف نور وألف بركة، وألف رحمة، وألف رزق، ونزعت منه كل غل وداء\" قال ابن نمير: أنا لا أعتد بشيء يرويه إسماعيل بن يحيي. =","vol":"22","page":237},{"text":"[٢٣٧٦] وأخبرنا أبو الحسن بن أبي إسحاق المزكي (١)، أخبرنا أبو الأحرز محمَّد بن عمر بن جميل (٢)، أخبرنا أبو بكر (أحمد) (٣) بن إبراهيم وهو أبو بسطام البغدادي (٤)، أخبرنا إسماعيل بن إبراهيم (٥)، أخبرنا يوسف بن عطية (٦)، عن هارون بن كثير (٧)، عن\n_________\n= أما قوله (شربها): قال المناوي في \"فيض القدير\" ١/ ٦٩٦: فائدة: في \"مستدرك الحاكم\" بسند عن أبي جعفر (محمَّد بن علي) قال: من وجد في قلبه قسوة فليكتب يس والقرآن السورة في جام بزعفران ثم يشربه. والله أعلم بالصواب.\nوانظر: \"مستدرك الحاكم\" ٢/ ٤٢٨ (٣٦٠٣).\n(١) عبد الرحمن بن إبراهيم، ثقة.\n(٢) الأزدي، لم يذكر بجرح أو تعديل.\n(٣) في الأصل: محمَّد والمثبت من (م): وهو الصواب.\n(٤) في (م): أحمد بن إبراهيم، أبو بكر الأطووش المعروف بأبي بسطام، حدث عن هوذة بن خليفة وشريح بن النعمان وغيرهما، وعنه أبو بكر الشافعي مات سنة (٢٩٧ هـ).\n(٥) أبو إبراهيم الترجماني، لا بأس به.\n(٦) يوسف بن عطية بن باب الصفار الأنصاري السعدي، مولاهم، أبو سهل البصري الجفري، ضعفه أبو زرعة وأبو حاتم والدارقطني، وقال البخاري: منكر الحديث، وقال النسائي: متروك الحديث. انظر: \"التاريخ الكبير\" للبخاري ٨/ ٣٨٧، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٢٦، \"تهذيب الكمال\" للمزي ٣٢/ ٤٤٣، \"تقريب التهذيب\" لابن حجر (٧٨٧٣). وقد تقدم كلام ابن عدي أنه يوسف بن عطية الباهلي الكوفي إلا أن الراوي عنه هنا أبو إبراهيم الترجماني يروي عن يوسف بن عطية الصفار البصري، وصرح بأنه الصفار، الواحدي في \"الوسيط\" ٣/ ٥٠٩، وأحمد بن منيع كما في \"المطالب العالية\" لابن حجر ٤/ ١٤٦ (٣٧٠٢).\n(٧) مجهول.","vol":"22","page":238},{"text":"زيد بن أسلم (١)، عن أبيه (٢)، عن أبي أمامة (٣)، عن أبيّ بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ يس يريد بها الله -﷿- غفر الله له، وأعطي من الأجر كأنه قرأ القرآن كله (٤) اثنتي عشرة مرة، وأيما مريض قرئ عنده سورة يس نزل عليه بعدد كل حرف عشرة أملاك يقومون بين يديه صفوفًا فيصلون ويستغفرون له، ويشهدون قبضه وغسله، ويتبعون جنازته ويصلون عليه ويشهدون دفنه، وأيما مريض قرأ سورة يس وهو في سكرات الموت لم يقبض ملك الموت روحه حتى يجيئه رضوان خازن الجنان بشربة من الجنة فيشربها وهو على فراشه، فيموت وهو ريان، ويبعث وهو ريان، ويحاسب وهو ريان، ولا يحتاج إلى حوض من حياض الأنبياء حتى يدخل الجنة وهو ريان\" (٥).\n_________\n(١) الصواب: زيد بن سالم كما قال ابن حجر: هو تحريف، وجهله أبو حاتم.\n(٢) قال الذهبي: زيد عن أبيه نكرة.\n(٣) الباهلي، صحابي جليل.\n(٤) سقطت من (م).\n(٥) [٢٣٧٦] الحكم على الإسناد:\nفيه هارون بن كثير مجهول، وزيد بن أسلم وأبيه نكرة، ويوسف بن عطية متروك.\nالتخريج:\nرواه القضاعي في \"مسند الشهاب\" ٢/ ١٣٠ (١٠٣٦)، وأورده الحافظ ابن حجر ﵀ في \"المطالب العالية\" ١/ ٣٦٩٠ عن أبي بن كعب.\nووردت شواهد لبعض ألفاظه، منها: ما رواه أحمد في \"المسند\" ٤/ ١٠٥ (١٦٩٦٩) بلفظ: حدثنا أبو المغيرة، ثنا صفوان، حدثني المشيخة: أنهم حضروا غضيف بن الحارث الثمالي حين اشتد سوقه فقال: هل منكم أحد يقرأ يس؟، قال: فقرأها صالح بن شريح السكوني، فلما بلغ أربعين منها قبض، قال: فكان =","vol":"22","page":239},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= المشيخة يقولون: إذا قرئت عند الميت خفف عنه بها. قال صفوان: وقرأها عيسى بن المعتمر عند ابن معبد. قال المحقق: أثر إسناده حسن وإبهام المشيخة لا يضر. ورواه أيضًا ٥/ ٢٦، ٧٢ (٢٠٣٠١، ٢٠٣١٤)، عن معقل بن يسار، عن النبي - ﷺ - بلفظ: \"اقرؤها على موتاكم\" يعني يس. قال المحقق: إسناده ضعيف لجهالة أبي عثمان وأبيه.\nوقد جرب ذلك بعض الصالحين كما أورد ابن عساكر في \"تاريخ دمشق\" ٩/ ١١ في ترجمة أبي عثمان الصابوني النيسابوري الحافظ: وبقي في سبعة أيام لم ينفعه علاج، فلما كان يوم الخميس سابع مرضه ظهرت آثار سكرة الموت، فودع أولاده وأوصاهم بالخير، ونهاهم عن لطم الخدود وشق الجيوب والنياحة ورفع الصوت بالبكاء، ثم دعا بالمقرئ أبي عبد الله خاصته حتى قرأ سورة يس، وتغير حاله، وطاب وقته، وكان يعالج سكرات الموت إلى أن قرأ إسناد ما روي أن رسول الله - ﷺ -: \"قال من كان آخر كلامه لا إله إلا الله دخل الجنة\" ثم توفي ﵀ من ساعته.\nوأورد ابن حجر في \"المطالب العالية\" ١/ ٧٨٢ عن أبي الدرداء - ﵁ -، قَالَ: قال رسول الله - ﷺ -: \"ما من ميت يموت ويقرأ عنده: يس إلا هون الله تعالى عليه\". وانظر: \"كشف الخفاء\" للعجلوني ٢/ ٥٢٦، وقال: قال الخفاجي: هذا الحديث رواه الترمذي عن أنس وفيه: \"كتب له قراءة القرآن عشر مرات\" فما رواه المصنف من عشرين مرة مخالف لرواية الترمذي، ثم قال الخفاجي: قيل لبعض الملاحدة إنها تمنع سرقة المتاع، فقال: قد سرق المصحف وهي فيه، وأجاب بأنه قد يكون للشيء مفردا ما ليس له مجموعا مع غيره، كما يشاهد في بعض الأدوية، ألا ترى أن آيات الحفظ قد جربت خاصيتها إذا كانت مفردة دون ما إذا كانت في المصحف وليس من أجلَّ شخص وأكرمه على انفراده كمن أكرمه مع قرنائه انتهى ملخصا، ولم يتعرض لهذا الحديث بأنه مقبول أو موضوع. وفي \"الجامع الصغير\" رواه بلفظ: \"إن لكل شيء قلبا وقلب القرآن يس، ومن قرأها كتب الله له بقراءتها قراءة القرآن عشر مرات\" وعزاه للدارمي، عن أنس. وقال المناوي: قال الترمذي: غريب فيه هارون أبو محمَّد شيخ مجهول.","vol":"22","page":240},{"text":"[٢٣٧٧] وحدثنا أبو الفضل أحمد بن علي الشارغي الخوارزمي (١) إملاءً، أخبرنا أبو سهل بن زياد القطان (٢)، أخبرنا الحسن بن مكرم (٣)، أخبرنا مصعب بن المقدام (٤)، أخبرنا أبو المقدام هشام (٥)، عن الحسن (٦)، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"من قرأ سورة يس في ليلة أصبح مغفورًا له\" (٧).\n_________\n(١) أبو الفضل؛ أحمد بن علي بن أحمد بن عبد الله الشارغي، بفتح الراء وكسر الغين المعجمة، قدم نيسابور سنة (٤٠٠ هـ)، وعقد مجلس النظر ومجلس الإملاء وحضره المشايخ والكبار، وكان عنده الحديث عن مشايخ بغداد، وعاد وتوفي \"المنتخب من السياق\" للصيرفيني (ص ٩٠).\n(٢) أحمد بن محمَّد بن عبد الله صدوق.\n(٣) أبو علي البغدادي البزاز، إمام ثقة.\n(٤) مصعب بن المقدام الخثعمي، أبو عبد الله الكوفي، مولى الخثعميين، روى عن الثوري وعنه محمَّد بن نمير وأبو بكر ابن شيبة وقال أبو حاتم: هو صالح الحديث، وقال ابن حجر: صدوق له أوهام. \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٠٨، \"تقريب التهذيب\" لابن حجر (٦٦٩٦).\n(٥) هشام بن زياد، متروك.\n(٦) البصري، ثقة فقيه كان يرسل كثيرًا ويدلس.\n(٧) [٢٣٧٧] الحكم على الإسناد:\nفيه هشام بن زياد متروك: وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأورده الهيثمي في \"مجمع الزوائد\" ٧/ ٩٧ عن أبي هريرة، وقال: رواه الطبراني في \"الصغير\" و\"الأوسط\" وفيه أغلب بن تميم، وهو ضعيف.\nورواه أبو يعلى في \"مسنده\" (٦٢٢٤). والدارمي في \"سننه\" (٣٤٦٠) وضعفه الألباني. انظر \"الجامع الصغير\" ٢/ ٦٣٣ (٨٩٣٤). \"ضعيف الترغيب والترهيب\" ١/ ٨٨٦، ٩٧٣.","vol":"22","page":241},{"text":"[٢٣٧٨] وأخبرني الحسين بن محمَّد الثقفي (١)، أخبرنا الفضل بن الفضل الكندي (٢)، أخبرنا حمزة بن الحسين بن عمر البغدادي (٣)،\n_________\n= وأورده الخطيب في \"تاريخ بغداد\" ١٠/ ٥٣٧٣، بسنده، عن أبي هريرة بلفظ: قال رسول الله - ﷺ - \"من قرأ يس في ليلة ابتغاء وجه الله غفر له\".\nقال المناوي \"فيض القدير\" ٦/ ٢٥٩: عزاه السيوطي إلى البيهقي عن أبي هريرة، وفيه المبارك بن فضالة، أورده الذهبي في الضعفاء والمتروكين وقال: ضعفه أحمد، والنسائي، وقال أبو زرعة: مدلس. وأورده ابن الجوزي بهذا اللفظ من حديث أبي هريرة، وحكم بوضعه، ورده المصنف بوروده من عدة طرق بعضها على شرط الصحيح.\nقلت: ولم يثبت في فضل (يس) حديث صحيح مخصوص بها، وإنما في كل حديث انقطاع، وبعض أسانيدها مظلمة، ولا يخلو أغلب رواتها من جرح أو قدح، والله أعلم.\nقال ابن الجوزي في \"الموضوعات\" ١/ ٤٠٠ - ٤٠٤: باب في فضل يس، فيه عن علي، وأنس، وأبي بكر الصديق وأبي هريرة. . ثم ساق الأحاديث التي أوردها المصنف هاهنا، ثم قال: هذا الحديث من جميع طرقه باطل لا أصل له. أما حديث على فإن المتهم به إسماعيل بن يحيي.\nقال ابن عدي: يحدث عن الثقاة بالبواطيل. وقال الدارقطني: كذاب متروك، وأما أحمد بن هارون فاتهمه ابن عدي بوضع الحديث. وأما حديث أنس فقال الدارقطني: محمَّد بن عبد يكذب ويضع. وأما حديث أبي بكر فقال النسائي: محمَّد بن عبد الرحمن الجدعاني متروك الحديث. وأما حديث أبي هريرة فقال الدارقطني: محمَّد بن زكريا يضع الحديث. قال: هذا الحديث قد روى مرفوعًا وموقوفًا وليس فيها شيء يثبت.\nوللمزيد انظر: \"تنزيه الشريعة\" لابن عراق ١/ ٢٨٨ - ٢٨٩.\n(١) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) ابن العباس الكندي، صدوق.\n(٣) أبو عيسى السمسار، ثقة.","vol":"22","page":242},{"text":"أخبرنا محمَّد بن أحمد الرياحي (١)، أخبرنا أبي (٢)، أخبرنا أيوب بن مدرك (٣)، عن أبي عبيدة (٤)، عن الحسن (٥)، عن أنس بن مالك، عن النبي - ﷺ - قال: \"من دخل المقابر فقرأ سورة يس خفف عنهم يومئذ، وكان له بعدد من فيها حسنات\" (٦).\n_________\n(١) محمَّد بن أحمد بن يزيد، ابن أبي العوام الرياحي، سمع يزيد بن هارون، وعبد الوهاب بن عطاء وجماعة، وعنه ابن عقدة وإسماعيل الصفار، وآخرون، قال الدارقطني: صدوق. مات سنة (٢٧٦ هـ). انظر: \"سير أعلام النبلاء\" للذهبي ١٣/ ٧.\n(٢) أحمد بن يزيد بن دينار؛ أبو العوام الرياحي، مدني، روى عن محمَّد بن إبراهيم الحارثي، ومالك بن أنس وغيرهم، وعنه ابن محمَّد، قال الخطيب: وكان ثقة، وقال البيهقي: أحمد وشيخه مجهولان. \"تاريخ بغداد\" للخطيب ٥/ ٢٢٧، \"اللسان\" لابن حجر ١/ ٣٢٥.\n(٣) أيوب بن مدرك الحنفي، قال ابن معين: ليس بشيء، وقال مرة، كذاب، وقال ابن حبان: روى عن مكحول نسخة موضوعة، ولم يره، حدث عنه علي بن حجر وأبو إبراهيم الترجماني وقال أبو حاتم والنسائي: متروك. \"المجروحين\" لابن حبان ١/ ١٨٦، \"اللسان\" لابن حجر ١/ ٤٨٨.\n(٤) مجاعة بن الزبير، ضعيف.\n(٥) ابن يسار البصري، ثقة فقيه كان يرسل كثيرًا ويدلس.\n(٦) [٢٣٧٨] الحكم على الإسناد:\nموضوع فيه: أحمد بن يزيد، مجهول، وأيوب بن مدرك متروك، ومجاعة بن الزبير ضعيف.\nالتخريج:\nانظر: \"سلسلة الأحاديث الضعيفة\" للألباني ٣/ ٣٩٧ (١٢٤٦). وانظر: كلام الألباني في \"الآيات البيانات\" (ص ٩٣).","vol":"22","page":243},{"text":"[٢٣٧٩] وأخبرني ابن فنجويه (١)، أخبرنا ابن شنبة (٢)، أخبرنا على ابن ماهان (٣)، أخبرنا علي بن محمَّد الطنافسي (٤)، أخبرنا عبد الرحمن المحاربي (٥)، أخبرنا عامر بن يساف اليمامي (٦)، عن يحيي بن أبي كثير (٧) قال: بلغنا أنه من قرأ يس حين يصبح لم يزل في فرح حتى (يمسي، ومن قرأها حين يمسي لم يزل في فرح حتى) (٨) يصبح. وقد حدثني من جربها (٩).\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٣) علي بن محمَّد بن ماهان، لم أجده.\n(٤) أبو الحسن الكوفي، ثقة عابد.\n(٥) أبو محمَّد الكوفي، لا بأس به، وكان يدلس.\n(٦) اليشكري، صالح له مناكير.\n(٧) الطائي، أبو نصر اليامي، ثقة ثبت، لكنه يدلس ويرسل.\n(٨) من (م).\n(٩) [٢٣٧٩] الحكم على الإسناد:\nفيه انقطاع؛ لجهالة من بلغ عنه يحيي بن أبي كثير، وعلي بن ماهان لم أجده وابن شنبة لم يذكر بجرح أو تعديل.","vol":"22","page":244},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4104>١ </span>- في قوله -﷿-: ﴿يس (١)﴾ اختلف القراء فيه:\nفقرأ (١) حمزة والكسائي وخلف وعاصم -في أكثر الروايات-: (يسِنِ) بكسر الياء بين اللفظين.\nوقرأ أهل المدينة -وهو اختيار أبي عبيد وأبي حاتم- والباقون بفتح الياء.\nوقرأ أبو جعفر وأبو عمرو وحمزة وأيوب وأبو حاتم وعاصم -في أكثر الرويات-: (يَسِنْ) بإظهار النون والسكون.\nواختلف فيه عن نافع، وابن كثير.\nوقرأ عيسى بن عمر (يَسِنَ) بالنصب، شبهه بأين وكيف.\nوقرأ ابن أبي إسحاق بكسر النون شبهه بأمس وحذام ورقاش.\nوقرأ هارون الأعور بضم النون شبهه بمنذ وحيث وقط (٢)، الآخرون بإخفاء النون (٣).\n_________\n(١) في (م): فقال.\n(٢) سقطت من (م).\n(٣) قوله تعالى ﴿يس﴾: هكذا كُتِبَ على الصورة التي سطرناها الآن، وهي في المصحف كذلك، وكذلك ثَبَتَ قَوْلُهُ: ﴿ق﴾ وثبت قوله: ﴿ن وَالْقَلَمِ﴾؛ ولم يثبت على التهجي، فيقال فيه ياسين، ولا قيل: (قاف والقرآن المجيد)، ولا (نون والقلم)، ولو ثبت بهذِه الصورة لقلت فيها قول من يقول: إن قاف جبل، وإن نون الحوت أو الدواة؛ فكانت في ذلك حكمة بديعة، وذلك أن الخلفاء والصحابة الذين كُتْبَ القرآن كتبوها مطلقة لتبقى تحت حجاب الإخفاء، ولا يقطع عليها بمعنى من المعاني المحتملة، فإن القطع عليها إنما يكون بدليل =","vol":"22","page":245},{"text":"واختلف المفسرون في تأويله: فقيل: قسم (١).\nوقال ابن عباس: يعني: يا إنسان، بلغة طيئ (٢).\nعطاء: بالسريانية.\nوقال أبو العالية: يا رجل.\nسعيد بن جبير: يا محمَّد، دليله قوله: ﴿إِنَّكَ لَمِنَ الْمُرْسَلِينَ (٣)﴾.\nوقال السدي الحميري (٣): .\n_________\n= خبر، إذ ليس للنظر في ذلك أثر، والله أعلم.\nانظر: \"أحكام القرآن\" لابن العربي ٤/ ١٦٠٧.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٤٨، عن ابن عباس.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٤٨، عن ابن عباس قال: يا إنسان بلغة الحبشة.\n(٣) وردت هكذا في المخطوط: السدي الحميري، وهو خطأ، والصواب كما في (م) وفي كتب التراجم والتاريخ: السيد الحميري، وهو: السيد الحميري، واسمه: أبو هاشم؛ إسماعيل بن محمَّد بن يزيد بن ربيعة الحميري، من فحول الشعراء، لكنه رافضي، جلد له مدائح بديعة في أهل البيت كان يكون بالبصرة ثم ببغداد، قيل: كان طوالا شديد الأدمة. قيل إن بشارا قال له: لولا أن الله شغلك بمدح أهل البيت لافتقرنا.\nوقيل: كان أبواه ناصبيين. وكان يرى رأي الكيسانية في رجعة ابن الحنفية، وقيل إنه اجتمع بجعفر الصادق فبين له ضلالته فتاب. وقال الطبري في \"الملل والنحل\": إن السيد كان يقول بتناسخ الأرواح. قيل: توفي سنة ثلاث وسبعين ومئة. وقيل: سنة ثمان وسبعين ومئة. ونظمه في الذروة، ولذلك حفظ ديوانه أبو الحسن الدارقطني.\nانظر: \"سير أعلام النبلاء\" للذهبي ٨/ ٤٤ - ٤٦.","vol":"22","page":246},{"text":"يا نفس لا تمخضي بالنصح مجتهدًا ... على المودة إلا آل ياسينا (١)\nوقال أبو بكر الوراق: يا سيد البشر.\nفإن قيل: لِمَ عَدَّ (يس) آية، ولم يعد (طس) آية <span data-type=\"title\" id=toc-4105>(٢)</span>؟، فالجواب: أن (طس) أشبه قابيل من جهة الزنة والحروف الصحاح، و(يس) أوله حرف علة، وليس مثل ذلك في الأسماء المفردة، فأشبه الجملة والكلام التام وشاكل ما بعده من رؤوس الآي.\n\n٢ - ﴿وَالْقُرْآنِ الْحَكِيمِ (٢) إِنَّكَ لَمِنَ الْمُرْسَلِينَ <span data-type=\"title\" id=toc-4106>(٣)﴾</span>\nوهو جواب لقول الكفار: ﴿لَسْتَ مُرْسَلًا﴾.\n\n<span data-type=\"title\" id=toc-4107>٤ </span>- ﴿عَلَى صِرَاطٍ مُسْتَقِيمٍ (٤) تَنْزِيلَ﴾\nقرأ ابن عامر، وأهل الكوفة بنصب اللام على المصدر، كأنه قال:\n_________\n(١) قال اللحياني: في لغة طيئ ما رأيتُ ثَمَّ إيسانا. أي: إنسانا؛ ويجمعونه أياسين، قال في كتاب الله -﷿-: ﴿يس (١) وَالْقُرْآنِ الْحَكِيمِ﴾؛ بلغة طيئ، قال أبو منصور: وقول العلماء أنه من الحروف المقطعة. وقال الفراء: العرب جميعًا يقولون الإنسان إلا طيئًا فإنهم يجعلون مكان النون ياء. وروى قَيْسُ بن سعد أن ابن عباس - ﵁ - قرأ: ﴿يس (١) وَالْقُرْآنِ الْحَكِيمِ﴾، يريد يا إنسان. قال ابن جني: ويحكى أن طائفة من الجن وافوا قوما فاستأذنوا عليهم فقال لهم الناس: من أنتم؟ فقالوا: ناسٌ من الجن، وذلك أن المعهود في الكلام إذا قيل للناس من أنتم قالوا: ناس من بني فلان، فلما كثر ذلك استعملوه في الجن على المعهود من كلامهم مع الإنس، والشيء يحمل على الشيء من وجه يجتمعان فيه وإن تباينا من وجه آخر.\nانظر: \"لسان العرب\" لابن منظور ٦/ ١٣.\n(٢) من (م).","vol":"22","page":247},{"text":"نزل تنزيل. وقيل: على الخروج من الوصف. وقرأ الآخرون بالرفع (١) أي: هو تنزيل ﴿الْعَزِيزِ الرَّحِيمِ﴾.\n\n<span data-type=\"title\" id=toc-4109>٦ </span>- ﴿لِتُنْذِرَ قَوْمًا مَا أُنْذِرَ آبَاؤُهُمْ﴾ في الفترة، وقيل: بما (٢) أنذر آباؤهم ﴿فَهُمْ غَافِلُونَ﴾ عن الإيمان والرشد.\n\n<span data-type=\"title\" id=toc-4110>٧ </span>- قوله تعالى: ﴿لَقَدْ حَقَّ الْقَوْلُ﴾\nوجب العذاب ﴿عَلَى أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-4111>٨ </span>- ﴿إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا﴾\nنزلت في أبي جهل وصاحبيه المخزوميين، وذلك أن أبا جهل كان قد حلف لئن رأى محمدًا يصلي ليرضخن رأسه، فأتاه وهو يصلي ومعه الحجر (٣) ليدمغه، فلما رفعه أثبتت يده على عنقه ولزق الحجر بيده، فلما عاد إلى أصحابه وأخبرهم بما رأى سقط الحجر.\nفقال رجل من بني مخزوم: أنا أقتله بهذا الحجر. فأتاه وهو يصلي ليرميه بالحجر فأعمى الله بصره، فجعل يسمع صوته ولا يراه، فرجع إلى أصحابه فلم يرهم حتى نادوه وقالوا له: ما صنعت؟، فقال: ما رأيته ولقد سمعت صوته.\n(فقال الثالث: والله لأشدخن (٤) أنا رأسه. ثم أخذ الحجر وانطلق،\n_________\n(١) وهما قراءاتان مشهورتان، فبأيتهما قرأ القارئ فمصيب إن شاء الله. انظر: \"جامع البيان\" للطبري ٢٢/ ١٤٩.\n(٢) في (م): ما.\n(٣) في (م): حجر.\n(٤) الشدخ: كسر الشيء الأجوف، تقول: شدخت رأسه فانشدخ.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٥١.","vol":"22","page":248},{"text":"فرجع القهقرى ينكفئ على عقبيه حتى خرَّ على قفاه مغشيًا عليه، فقيل له: ما شأنك؟ ! فقال: رأيت الرجل، فلما دنوت منه) (١) حال بيني وبينه كهيئة (٢) الفحل يخطر بذنبه لو دنوت منه لأكلني، فأنزل تعالى ﴿إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُمْ مُقْمَحُونَ (٨)﴾ (٣) مغلوبون.\nوأصل الإقماح غض البصر ورفع الرأس، يقال: بعير مقمح إذا رفع رأسه وغض بصره، وبعير قامح إذا روي من الماء فانقمح (٤)، قال الشاعر يذكر سفينة كان فيها:\nونحن على جوانبها قعود ... نغض الطرف كالإبل القماح (٥)\nوقال أبو عبيد: وهو على طريق المثل، ولم يكن هناك غل إنما أراد منعناهم عن الإيمان، وعما أرادوا بموانع، فجعل الأغلال مثلًا لذلك.\nوفي الخبر أن أبا ذؤيب كان يهوى امرأة في الجاهلية، فلما أسلم\n_________\n(١) سقط من (م).\n(٢) في (م): هيئة.\n(٣) انظر: \"السيرة النبوية\" لابن كثير ١/ ٤٦٤ - ٤٦٥، ٤٧٠، وذكر في ٢/ ٢٣٠ أن النبي - ﷺ - قرأها وهو خارج من بيته للهجرة حينما اجتمع الكفار على قتله.\n(٤) في (م): فاقمح.\n(٥) الإقماح: رَفْع الرأس وغض البصر. يقال: أقمحه الغل: إذا ترك رأسه مرفوعًا من ضيقه. ومنه قوله تعالى: ﴿إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُمْ مُقْمَحُونَ (٨)﴾.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٠٦ (قمح).","vol":"22","page":249},{"text":"أتته المرأة واسمها أم مالك فراودته عن نفسه فأبى، وأنشأ يقول:\nوليس (١) كعهد الدار يا أم مالك ... ولكن أحاطت بالرقاب السلاسل\nوعاد الفتى كالكهل ليس بقابل ... سوى العدل شيئًا فاستراح العواذل (٢)\nأراد مُنعنا بموانع الإِسلام عن (٣) تعاطي الزنا والفسق.\nوقال عكرمة: ﴿إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا﴾ يعني: ظلمات وضلالات كانوا فيها.\n\n<span data-type=\"title\" id=toc-4112>٩ </span>- ﴿وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ﴾ فأعميناهم.\nقراءة العامة الغين بالعين (٤).\n[٢٣٨٠] وأخبرني الحسين بن محمَّد الثقفي (٥)، أخبرنا البغوي (٦)\n_________\n(١) في (م): فليس.\n(٢) يقول: رجع الفتى عما كان عليه من فتوته، وصار كأنه كهل، فاستراح العواذل لأنهن لا يجدن ما يعذلن فيه، سوى العدل أي: سوى الحق. وذكر الصفدي أن هذِه الأبيات لأبي خراش الهذلي يخاطب جميل بن معمر:\nفأقسم لو لاقيته غير موثق ... لآبك بالجزع الضباع النواهل\nوكنت جميل أسوأ الناس صرعة ... ولكن أقران الظهور مقاتل\nفليس كعهد الدار يا أم مالك ... ولكن أحاطت بالرقاب السلاسل\nانظر: \"الوافي بالوفيات\" للصفدي ١١/ ١٥٤٩.\n(٣) في (م): حتى.\n(٤) في (م): قراءة العامة بالغين.\n(٥) ثقة صدوق، كثير الرواية للمناكير.\n(٦) عبيد الله بن عبد الله بن محمَّد، قال عنه البرقاني: ثقة.","vol":"22","page":250},{"text":"ببغداد، أخبرنا أحمد بن محمَّد بن أبي شيبة البغدادي (١)، أخبرنا أبو القاسم عثمان بن صالح الخياط (٢)، أخبرنا عثمان بن عمر (٣)، أخبرنا شعبة (٤) عن علي بن بذيمة (٥) قال: سمعت عكرمة (٦) يقرأ: (فأعشيناهم) ﴿فَهُمْ لَا يُبْصِرُونَ﴾ (٧) يعني بالعين غير معجمة.\n\n<span data-type=\"title\" id=toc-4113>١٠ </span>- ﴿وَسَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ (١٠)﴾.\n[٢٣٨١] ابن فنجويه الدينوري (٨) بقرآتي عليه، أخبرنا عبيد الله بن\n_________\n(١) أبو بكر أحمد بن محمَّد بن أبي شيبة البغدادي، سمع يعقوب الدورقي قال عنه الدارقطني: ثقة مات سنة (٣١٧ هـ) \"تاريخ بغداد\" للخطيب ٥/ ٣١، \"الكنى\" للذهبي ١/ ١٢٤.\n(٢) عثمان بن صالح بن سعيد بن يحيي الخلقاني، أبو القاسم البغدادي، روى عنه: يحيي بن صاعد وقال: كان من الثقات، وذكره ابن حبان في \"الثقات\" قال ابن حجر: ثقة: \"تهذيب الكمال\" للمزي ١٩/ ٣٩٠، \"تقريب التهذيب\" لابن حجر (٤٤٧٩).\n(٣) عثمان بن عمر بن فارس، ثقة، قيل: كان يحيي بن سعيد لا يرضاه.\n(٤) أبو بسطام الواسطي، ثقة حافظ متقن، كان الثوري يقول: هو أمير المؤمنين في الحديث.\n(٥) أبو عبد الله السوائي، ثقة رمي بالتشيع.\n(٦) ثقة ثبت عالم بالتفسير.\n(٧) [٢٣٨٠] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواها الطبري في \"جامع البيان\" ٢٢/ ١٥٢، عن ابن عباس.\n(٨) ثقة صدوق، كثير الرواية للمناكير.","vol":"22","page":251},{"text":"محمَّد بن شنبة (١)، أخبرنا عمير بن مرداس (٢)، أخبرنا سلمة بن شبيب (٣)، أخبرنا الحسن بن الوليد (٤)، أخبرنا حيان بن زهير العدوي (٥)، عن أبيه (٦)، عن عمر بن عبد العزيز (٧).\n[٢٣٨٢] وأخبرني ابن فنجويه (٨)، (أخبرنا ابن شنبة (٩)، أخبرنا\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو سعيد الدونقي، قال ابن حبان: يغرب.\n(٣) النيسابوري أبو عبد الرحمن الحجري المسمعى، ثقة.\n(٤) وردت هكذا في النسخ، وهو الحسين بن الوليد القرشي، ثقة.\nونقل الحافظ عن القاضي عياض أنه وقع في بعض روايات مسلم: (الحسن بن الوليد)، وأيضًا عند البخاري في الطلاق. ثم عقب عليه بقوله: كذا قال، والذي في جميع النسخ المروية عن البخاري بصيغة التصغير. انظر: \"تهذيب التهذيب\" ١/ ٤٣٨ - ٤٣٩.\n(٥) حيان بن عبيد الله بن زهير، أبو زهير العدوي، قال أبو حاتم: صدوق، وذكره ابن حبان في \"الثقات\"، وقال ابن عدي: عامة ما يرويه إفرادات ينفرد بها، وقال ابن راهويه: كان رجل صدق. انظر: \"التاريخ الكبير\" للبخاري ٣/ ٥٨، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٤٦، \"الثقات\" لابن حبان ٦/ ٢٣٠، \"الكامل في الضعفاء\" لابن عدي ٢/ ٤٢٥.\n(٦) عبيد الله أبو حيان، ينزل في بني عدي بالبصرة، يروي عن عمر بن عبد العزيز قوله، وروى عنه ابنه حيان بن عبيد الله، ذكره ابن حبان في \"الثقات\" انظر: \"التاريخ الكبير\" للبخاري ٥/ ٤٠٣، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٠٥، \"الثقات\" لابن حبان ٥/ ٣٣٨.\n(٧) [٢٣٨١] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل، وعمير بن مرداس يُغْرب.\n(٨) ثقة صدوق كثير رواية المناكير.\n(٩) لم يذكر بجرح أو تعديل.","vol":"22","page":252},{"text":"الفريابي (١» (٢)، أخبرنا (عبيد الله) (٣) بن معاذ، أخبرني أبي (٤)، أخبرني محمَّد بن عمرو الليثي (٥) أن الزهري (٦) حدثه قال: دعا عمر ابن عبد العزيز (٧) غيلان القدري (٨)، فقال: يا غيلان، بلغني أنك تتكلم في القدر. فقال: يا أمير المؤمنين، إنهم يكذبون عليّ. قال: يا غيلان، اقرأ أول يس فقرأ: ﴿يس (١) وَالْقُرْآنِ الْحَكِيمِ﴾ إلى قوله تعالى: ﴿وَسَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ (١٠)﴾ فقال غيلان: يا أمير المؤمنين، والله كأني (٩) لم أقرأها قط قبل اليوم، أشهدك يا أمير المؤمنين أني تائب مما كنت أقول في القدر، فقال عمر بن عبد العزيز: اللهم إن كان صادقًا فتب عليه وثبته، وإن كان كاذبًا فسلط عليه من لا يرحمه، واجعله آية للمؤمنين. قال: فأخذه\n_________\n(١) جعفر بن محمَّد، إمام حافظ ثبت.\n(٢) من (م).\n(٣) في الأصل: (عبد الله) والمثبت من (م)، وهو عبيد الله بن معاذ بن معاذ، ثقة حافظ.\n(٤) معاذ بن معاذ بن نصر بن حسان بن الحر بن مالك بن الخشخاش التميمي العنبري، ثقة متقن.\n(٥) صدوق له أوهام.\n(٦) الفقيه الحافظ، متفى على جلالته وإتقانه.\n(٧) أمير المؤمنين عُدَّ من الخلفاء الراشدين.\n(٨) غيلان بن أبي غيلان، مولى لآل عثمان بن عفان، روى عنه يعقوب بن عتبة. كان داعية إلى القدر لا تحل الرواية عنه، قتل وصلب بالشام. - \"ميزان الاعتدال\" ٤/ ٢٥٨، \"لسان الميزان\" ٤/ ٤٢٤.\n(٩) في (م): لكأني.","vol":"22","page":253},{"text":"هشام (١) فقطع يديه ورجليه (٢).\n[٢٣٨٣] أخبرني ابن فنجويه (٣)، أخبرنا ابن شنبة (٤)، أخبرنا الفريابي (٥)، أخبرنا عبيد الله بن معاذ (٦)، أخبرني أبي (٧)، عن بعض أصحابه قال: حدَّثّ محمَّد بن عمرو (٨) بهذا الحديث ابن عون (٩) فقال ابن عون (١٠): أنا رأيته مصلوبًا على باب دمشق (١١).\n_________\n(١) هشام بن عبد الملك بن مروان بن الحكم بن أبي العاص بن أمية الخليفة.\n(٢) [٢٣٨٢] الحكم على الإسناد:\nفيه محمَّد بن عمرو الليثي له أوهام، وابن شنبة لم يذكر بجرح أو تعديل.\nالتخويج: قال المدائني: هشام بن عبد الملك هو الذي قتل غيلان القدري، ولما أحضر بين يديه قال له الأموي: ويحك قل ما عندك إن كان حقا اتبعناه، وإن كان باطلا رجعت عنه، فناظره ميمون بن مهران، فقال له ميمون أشياء: أيعصى الله كارها؟ !، فسكت غيلان فقام حينئذ هشام وقتله.\nانظر: \"اعتقاد أهل السنة\" للالكائي ٤/ ٧١٣ - ٧١٦، \"السنة\" لعبد الله بن أحمد ٢/ ٤٢٩ - ٤٣٠.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) إمام حافظ ثبت.\n(٦) ثقة حافظ.\n(٧) ثقة متقن.\n(٨) الليثي، صدوق له أوهام.\n(٩) عبد الله بن عون، ثقة ثبت فاضل.\n(١٠) سقطت من (م).\n(١١) [٢٣٨٣] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل، وفيه راو مبهم. =","vol":"22","page":254},{"text":"<span data-type=\"title\" id=toc-4114>١١ </span>- ﴿إِنَّمَا تُنْذِرُ﴾ إنما ينتفع بإنذارك؛ لأنه كان ينذر الكل.\n﴿مَنِ اتَّبَعَ الذِّكْرَ﴾ القرآن (١) فعمل به.\n﴿وَخَشِيَ الرَّحْمَنَ بِالْغَيْبِ فَبَشِّرْهُ﴾ أخبره ﴿بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-4115>١٢ </span>- ﴿إِنَّا نَحْنُ نُحْيِ الْمَوْتَى﴾ عند البعث.\n﴿وَنَكْتُبُ مَا قَدَّمُوا﴾ من الأعمال (٢).\n﴿وَآثَارَهُمْ﴾ ما اسْتُن به بعدهم، نظيره قوله تعالى: ﴿يُنَبَّأُ الْإِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (١٣)﴾ (٣)، وقوله: ﴿عَلِمَتْ نَفْسٌ مَا قَدَّمَتْ وَأَخَّرَتْ (٥)﴾ (٤).\nوقال المغيرة بن شعبة، والضحاك: نزلت في بني عُذْرة، وكانت منازلهم بعيدة من المسجد فشقَّ عليهم حضور الصلوات فأنزل الله\n_________\n= التخريج:\nرواه الذهبي عن معاذ بن معاذ، عن عون، ولم يذكر عبارة (بعض أصحابه) كما هو مثبوت هاهنا.\nوفي رواية: فقلنا: ما شأنك يا غيلان؟، قال: أصابتني دعوة الرجل الصالح عمر ابن عبد العزيز.\nانظر: \"سير أعلام النبلاء\" للذهبي ٦/ ٣٦٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١١.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٣، عن قتادة.\nوكلمة (القرآن) سقطت من (م).\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٣، عن قتادة.\n(٣) القيامة: ١٣.\n(٤) الانفطار: ٥.","vol":"22","page":255},{"text":"تعالى: ﴿وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ﴾ يعني: خطاهم إلى المسجد (١).\n[٢٣٨٤] أخبرنا (الحسين بن محمَّد) (٢) بن فنجويه (٣)، قال: (٤) أخبرنا (عبيد الله بن محمَّد) (٥) بن شنبة (٦)، أخبرنا جعفر بن محمَّد الفريابي (٧)، أخبرنا حبان بن موسى (٨)، أخبرنا عبد الله بن المبارك (٩)، عن سعيد الجريري (١٠)، عن أبي نضرة (١١)، عن جابر بن عبد الله قال: أردنا النقلة إلى المسجد -والبقاع حول المسجد خالية- فبلغ ذلك النبي - ﷺ - فأتانا في ديارنا فقال: \"يا بني سلمة بلغني أنكم تريدون النقلة إلى المسجد! \"، فقالوا: يا رسول الله بَعُد علينا\n_________\n(١) وهو قول أغلب المفسرين كمجاهد، والحسن، وقتادة، ورواه الطبري عن أنس، عن زيد بن ثابت (٢٢٢٣٦).\nوانظر: \"مجمع الزوائد\" للهيثمي ٧/ ٩٧ (١١٢٩٩) عن ابن عباس، وقال: رواه الطبراني عن شيخه عبد الله بن محمَّد بن سعيد بن أبي مريم، وهو ضعيف.\nورواه ابن ماجه كتاب المساجد، باب الأبعد فالأبعد من المسجد أعظم أجرًا (٧٨٥) عن ابن عباس، وابن أبي شيبة في \"المصنف\" ٧/ ٢٠٣ (٣٥٣٥٥) عن سعيد بن جبير.\n(٢) من (م).\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) من (م).\n(٥) من (م).\n(٦) لم يذكر بجرح أو تعديل.\n(٧) إمام حافظ ثبت.\n(٨) أبو محمَّد السلمي، ثقة.\n(٩) الإِمام الثقة الثبت الفقيه.\n(١٠) سعيد بن إياس الجريري، أبو مسعود البصري، ثقة اختلط قبل موته بثلاث سنين.\n(١١) المنذر بن مالك بن قطعة، ثقة.","vol":"22","page":256},{"text":"المسجد، والبقاع حول المسجد خالية، فقال: \"يا بني سلمة دياركم، فإنما تكتب آثاركم\" قال: فما وددنا (أن نحضر) (١) المسجد لما قال رسول الله - ﷺ - الذي قال (٢).\n[٢٣٨٥] أخبرنا أبو علي الروذباري (٣)، أخبرنا أبو بكر محمَّد بن مهرويه الرازي (٤)، أخبرنا أبو حاتم الرازي (٥)، أخبرنا قرة بن حبيب (٦)،\n_________\n(١) في (م): أنَّا بحضرة.\n(٢) [٢٣٨٤] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه مسلم في المساجد، باب فضل كثرة الخطا إلى المساجد (٦٦٥).\nورواه الطبري في \"جامع البيان\" ٢٢/ ١٥٢، ١٥٤ عن جابر، وعن أبي سعيد الخدري، ورواه الحاكم في \"المستدرك\" ٢/ ٤٦٥. والترمذي في التفسير، باب ومن سورة يس (٣٢٢٦). ومعناه: الزموا دياركم فإنكم إذا لزمتموها كُتبت آثاركم وخطاكم الكثيرة إلى المسجد، وبنو سلمة: قبيلة معروفة من الأنصار.\n(٣) أحمد بن محمَّد بن القاسم، أحد شيوخ الصوفية، لم يذكر بجرح أو تعديل.\n(٤) أبو بكر، محمَّد بن مهرويه بن عباس بن سنان الرازي، لم أجد له ترجمة، وانظر \"السنن الكبرى\" للبيهقي ٢/ ٢٣٧.\n(٥) محمَّد بن إدريس بن المنذر بن داود بن مهران الحنظلي، أبو حاتم الرازي، أحد الأئمة الحفاظ الأثبات.\n(٦) قرة بن حبيب بن يزيد بن شهر زاد، وقيل: ابن يزيد بن مطر القنوى الرماح، أبو علي البصري، صدوق، ثقة، وذكره ابن حبان في \"الثقات\"، توفي سنة (٢٢٤ هـ). انظر \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٣٢، \"الثقات\" لابن حبان ٩/ ٢٤، \"تهذيب الكمال\" ٢٣/ ٥٧٤، \"تقريب التهذيب\" لابن حجر (٥٥٣٩).","vol":"22","page":257},{"text":"أخبرنا عتبة بن عبد الله (١)، (عن ثابت) (٢) عن أنس في قوله تعالى: ﴿وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ﴾ قال: الخطا يوم الجمعة (٣).\n﴿وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ﴾ يعني: علمناه وعددناه وبَيّناه ﴿فِي إِمَامٍ مُبِينٍ﴾ وهو اللوح المحفوظ.\n_________\n(١) عتبة بن عبد الله بن عتبة بن عبد الله بن مسعود الهذلي، وثقه أحمد وابن معين، وقال أبو حاتم: صالح الحديث، وذكره ابن حبان في \"الثقات\"، توفي في حدود سنة (٥٠ هـ). انظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٧٢، \"الثقات\" لابن حبان ٤/ ٢٦٩، \"تهذيب الكمال\" للمزي ١٩/ ٣٠٩، \"تقريب التهذيب\" لابن حجر (٤٤٣٢).\n(٢) من (م)، وثابت هو ابن عبيد الأنصاري مولى زيد بن ثابت، ثقة.\n(٣) [٢٣٨٥] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل وشيخ شيخه لم أجد له ترجمة.\nالتخريج:\nذكره البخاري تحت رقم (٦٥٥): وهناك قول آخر في تفسير قوله تعالى: ﴿وَآثَارَهُمْ﴾ قولان: أحدهما: نكتب أعمالهم التي باشروها بأنفسهم، وآثارهم التي آثروها من بعدهم، فنجزيهم على ذلك أيضًا إن خيرًا فخير وإن شرًا فشر، كقوله - ﷺ -: \"من سن في الإِسلام سنة حسنة كان له أجرها، وأجر من عمل بها من بعده من غير أن ينقص من أجورهم شيئًا، ومن سن في الإِسلام سنة سيئة كان عليه وزرها ووزر من عمل بها من بعده من غير أن ينقص من أوزارهم شيئًا\" رواه مسلم، ورواه ابن أبي حاتم عن جرير بن عبد الله - ﵁ - فذكر الحديث بطوله، ثم تلا هذِه الآية ﴿وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ﴾ وقد رواه مسلم من رواية أبي عوانة عن عبد الملك بن عمير عن المنذر بن جرير عن أبيه فذكره. وفي صحيح مسلم عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"إذا مات ابن آدم انقطع عمله إلا من ثلاث: من علم ينتفع به، أو ولد صالح يدعو له، أو صدقة جارية من بعده\" وقال سفيان الثوري عن أبي سعيد - ﵁ -، قال: سمعت مجاهدًا يقول في قوله تعالى: ﴿إِنَّا نَحْنُ نُحْيِ الْمَوْتَى وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ﴾ قال: ما أورثوا من =","vol":"22","page":258},{"text":"<span data-type=\"title\" id=toc-4116>١٣ </span>- قوله تعالى: ﴿وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ﴾ وهي أنطاكية (١).\n_________\n= الضلالة. وعن سعيد بن جبير في قوله تعالى: ﴿وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ﴾ يعني ما أثروا، يقول: ما سنوا من سنة فعمل بها قوم من بعد موتهم، فإن كانت خيرًا فلهم مثل أجورهم لا ينقص من أجر من عمل به شيئًا، وإن كانت شرًا فعليهم مثل أوزارهم ولا ينقص من أوزار من عمل بها شيئًا، ذكرهما ابن أبي حاتم، وهذا القول هو اختيار البغوي.\nقلت: ويجدر بنا هنا أن نقول: إن كان الأمر كذلك، فإن المعاصي التي يخلفها أهل الإعلام بعد موتهم هي كذلك من آثارهم التي يحاسبهم الله تعالى عليها، وتوضع في موازينهم، فعليهم وزرها ووزر من سمعها وفتن بها، إن ماتوا على حالهم ولم يتوبوا إلى الله تعالى، نسأل الله العافية.\n(١) واعترض ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٣٥٧ - ٣٥٨ على أنها أنطاكية، وقال إن في هذا نظر، لأن أن أهل أنطاكية آمنوا برسل المسيح إليهم، وكانوا أول مدينة آمنت بالمسيح، ولهذا كانت عند النصارى إحدى المدائن الأربعة اللاتي فيهن بطارقة، كما ذكره غير واحد ممن ذكر تواريخهم، كسعيد بن بطريق وغيره من أهل الكتاب والمسلمين، فإذا تقرر أن أنطاكية أول مدينة آمنت، فأهل هذِه القرية ذكر الله تعالى أنهم كذبوا رسله وأنه أهلكهم بصيحة واحدة أخمدتهم، والله أعلم. ثم إن قصة أنطاكية مع الحواريين أصحاب المسيح بعد نزول التوراة، وقد ذكر أبو سعيد الخدري - ﵁ - وغير واحد من السلف أن الله ﵎ بعد إنزاله التوراة لم يهلك أمة من الأمم عن آخرهم بعذاب يبعثه عليهم، بل أمر المؤمنين بعد ذلك بقتال المشركين، ذكروه عند قوله ﵎: ﴿وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَى﴾ فعلى هذا يتعين أن هذِه القرية المذكورة في القرآن قرية أخرى غير أنطاكية، كما أطلق ذلك غير واحد من السلف أيضًا. أو تكون أنطاكية إن كان لفظها محفوظًا في هذِه القصة مدينة أخرى غير هذِه المشهورة المعروفة، فإن هذِه لم يعرف أنها أهلكت لا في الملة النصرانية ولا قبل ذلك.","vol":"22","page":259},{"text":"﴿إِذْ جَاءَهَا الْمُرْسَلُونَ﴾ يعني: رسل عيسى - ﵇ - (١).\n\nقالت العلماء بأخبار الأنبياء:\nبعث عيسى - ﵇ - رسولين من الحواريين إلى مدينة أنطاكية، فلما قربا من المدينة رأيا (٢) شيخًا يرعى غنيمات له -وهو حبيب صاحب يس- فسلما عليه فقال الشيخ لهما: من أنتما؟، قالا: رسولًا عيسى يدعوكم من عبادة الأوثان إلى عبادة الرحمن، قال: أمعكما آية؟، قالا: نعم: نحن نشفي المريض، ونبرئ الأكمه والأبرص (٣) بإذن الله، فقال الشيخ: إن لي ابنا مريضًا صاحب فراش منذ سنين،\n_________\n(١) هذا هو القول الذي ذكر عن أغلب المفسرين المتأخرين، وفيه نظر لأن ظاهر القصة يدل على أن هؤلاء كانوا رسل الله -﷿-، لا من جهة المسيح - ﵇كما قال تعالى: ﴿إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ (١٤) قَالُوا مَا أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا وَمَا أَنْزَلَ الرَّحْمَنُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا تَكْذِبُونَ (١٥) قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ (١٦) وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ (١٧)﴾ ولو كان هؤلاء من الحواريين لقالوا عبارة تناسب أنهم من عند المسيح - ﵇ -. والله تعالى أعلم، ثم لو كانوا رسل المسيح لما قالوا لهم ﴿إِنْ أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا﴾.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٥٧.\n(٢) في (م): أتيا.\n(٣) الكَمَه في التفسير: العَمَى الذي يُولَد به الإنسانُ. كَمِهَ بَصَرُهُ، بالكسر، كَمَهًا وهو أَكْمَه إِذا اعترته ظلمة تطمس عليه. وفي الحديث: (فإنهما يكمهان الأبصار)، والأكمه: الذي يولد أعمى. وفي التنزيل العزيز: ﴿وَتُبْرِئُ الْأَكْمَهَ﴾. انظر: \"لسان العرب\" لابن منظور ١٣/ ٥٣٦ (كمه).\nوالبرص: داء معروف، نسأل الله العافية منه ومن كل داء، وهو بياض يقع في الجسد.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٥.","vol":"22","page":260},{"text":"قالا: فانطلق بنا إلى منزلك لنتطلع (١) حاله. فأتى بهما إلى منزله فمسحا ابنه فقام في الوقت بإذن الله صحيحًا، ففشا (٢) الخبر في المدينة، وشفى الله على يديهما كثيرًا من المرضى، وكان لهم ملك يقال سلاحن، قال وهب: اسمه انطيخس، وكان من ملوك الروم يعبد الأصنام، قالوا: فانتهى (٣) الخبر إليه فدعاهما فقال لهما: من أنتما؟، قالا: رسولًا عيسى، قال: وما آيتكما؟، قالا: نبرئ الأكمه والأبرص ونشفي المرضى بإذن الله، قال: وفيما جئتما؟، قالا: جئناك ندعوك من عبادة ما لا يسمع ولا يبصر إلى عبادة من يسمع ويبصر، فقال الملك: ولنا إله سوى آلهتنا؟ !، قالا: نعم، مَنْ أوجدك وآلهتك، قال: قوما حتى انظر في أمركما، فتتبعهما الناس فأخذوهما وضربوهما في السوق (٤).\nوقال وهب بن منبه: بحث عيسى هذين الرسولين إلى إنطاكية فأتياها فلم يصلا إلى ملكها، وطالت مدة مقامهما فخرج الملك ذات يوم فكبَّرا وذكرا الله، فغضب الملك وأمر بهما فأخذا وحبسا وجلد كل واحد منهما مائة جلدة، قالوا: فلما كُذِّب الرسولان وضُربا بعث عيسى رأسَ الحواريين شمعون الصفا على أثرهما\n_________\n(١) في (م): نتطلع.\n(٢) فشا الخبر: ذاع وانتشر، وبابه سما.\nانظر: \"مختار الصحاح\" للرازي (ص ٢١١).\n(٣) في (م): فأنهى.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٦، عن وهب.","vol":"22","page":261},{"text":"لينصرهما، فدخل شمعون البلدة متنكرًا، فجعل يعاشر حاشية الملك حتى أنسوا به، فرفعوا خبره إلى الملك فدعاه فرضي عشرته وأنس به وأكرمه، ثم قال له ذات يوم: أيها الملك بلغني أنك حبست رجلين في السجن وضربتهما حين دعواك إلى غير دينك، فهل كلمتهما وسمعت قولهما؟، فقال الملك: حال الغضب بيني وبين ذلك. قال: فإن رأى الملك دعاهما حتى نتطلع ما عندهما، فدعاهما الملك، فقال لهما شمعون: من أرسلكما إلى هاهنا (١)؟، قالا: الله الذي خلق كل شيء، وليس له شريك، قال لهما شمعون: فَصِفَاه وأوْجِزَا فقالا: إنه يفعل ما يشاء، ويحكم ما يريد، قال شمعون: وما آيتكما؟، قالا له: ما تتمناه، فأمر الملك حتى جاؤوا بغلام مطموس العينين، موضع عينيه كالجبهة، فما زالا يدعوان ربهما حتى انشق موضع البصر، فأخذا بندقتين من الطين فوضعا في حدقتيه فصارتا مقلتين يبصر بهما، فتعجب الملك، فقال شمعون للملك: إن رأيت (٢) سألت إلهك حتى يصنع صنيعًا مثل هذا فيكون لك الشرف ولإلهك، فقال له الملك: ليس لي عنك سرُّ (٣)، إن إلهنا الذي نعبده لا يبصر ولا يسمع، ولا ينفع ولا يضر، وكان شمعون إذا دخل الملك على الصنم يدخل بدخوله،\n_________\n(١) في (م): إلى ما هاهنا.\n(٢) في (م): إن أنت.\n(٣) في (م): سرًّا ولإلهك.","vol":"22","page":262},{"text":"ويصلي كثيرًا ويتضرع حتى ظنوا أنه على ملتهم، فقال الملك للرسولين: إنْ قَدَرَ إلهكما الذي تعبدانه على إحياء ميت آمنا به وبكما!، قالا: إلهنا قادر على كل شيء، فقال الملك: إن هاهنا ميتا مات منذ سبعة أيام ابن لدهقان (١)، وأنا أخّرته فلم أدفنه حتى يرجع أبوه، وكان غائبًا، فجاءوا بالميت وقد تغير وأروح، فجعلا يدعوان ربهما علانية، وجعل شمعون يدعو ربه سرًّا فقام الميت فقال لهم: إني قد من منذ سبعة أيام ووُجِدتُ مشركًا فأُدخلت في سبعة (٢) أودية من النار، وأنا أحذركم ما أنتم فيه، فآمنوا بالله، ثم قال: فتحت أبواب السماء فنظرت فرأيت شابًّا حسن الوجه يشفع لهؤلاء الثلاثة، قال الملك: ومَنْ الثلاثة؟، قال: شمعون وهذان، وأشار إلى صاحبيه، فتعجب الملك فلما علم شمعون أن قوله قد أثَّر في الملك أخبره بالحال ودعاه، فآمن قوم وكان الملك فيمن آمن، وكفر آخرون.\nوقال ابن إسحاق، عن كعب، ووهب: بل كفر الملك، وأجمع هو وقومه على قتل الرسل، فبلغ ذلك حبيبًا وهو على باب المدينة الأقصى، فجاء يسعى إليهم يذكرهم ويدعوهم إلى طاعة المرسلين (٣)، فذلك قوله تعالى:\n_________\n(١) الدهقان: التاجر، فارسي معرب.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ١٠٧. وفي (م): أرهقان.\n(٢) في (م): تسعة.\n(٣) في (م): المسلمين.","vol":"22","page":263},{"text":"<span data-type=\"title\" id=toc-4117>١٤ </span>﴿إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ (١٤)﴾.\n\nواختلفوا في اسمهما:\nفقال ابن إسحاق: قاروص وماروص.\nوقال وهب: يحيي وبولس.\nمقاتل: تومان وماروص.\n﴿فَكَذَّبُوهُمَا فَعَزَّزْنَا﴾ أي: فَقَوَّيّنا (١) برسول ﴿بِثَالِثٍ﴾.\nوقرأ طلحة بن مصرف، وعاصم غير حفص (فعَزَزْنا) مخففًا، أي: فغلبناهم، من قولهم: من عزيز. برسول ثالث وهو شمعون.\nوقال مقاتل: شمعان.\nوقال كعب: الرسولان صادق وصدوق، والثالث شلوم (٢)، وإنما أضاف الإرسال إليه؛ لأن عيسى إنما بعثهم لأمره -﷿-، وكانوا من جملة الرسل ﴿فَقَالُوا﴾ جميعًا لأهل أنطاكية: ﴿إِنَّا إِلَيْكُمْ مُرْسَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-4118>١٥ </span>- ﴿قَالُوا مَا أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا وَمَا أَنْزَلَ الرَّحْمَنُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا تَكْذِبُونَ (١٥)﴾\nما أنتم إلا كاذبون.\n\n<span data-type=\"title\" id=toc-4119>١٦ </span>- ﴿قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ (١٦) وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ <span data-type=\"title\" id=toc-4120>(١٧) </span>قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ﴾ تشاءمنا بكم.\nقال مقاتل: حُبس عنهم المطر فقالوا: هذا بشؤمكم.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٦ عن ابن زيد قال: التعزز: القوة، وعن مجاهد فعززنا: شددنا ..\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٦، عن وهب.","vol":"22","page":264},{"text":"<span data-type=\"title\" id=toc-4121>١٨ </span>- ﴿لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ﴾ قال قتادة: بالحجارة (١).\nوقال الآخرون: لنقتلنكم (٢).\n﴿وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-4122>١٩ </span>- ﴿قَالُوا طَائِرُكُمْ﴾ شئومكم ﴿مَعَكُمْ﴾ بكفركم.\nقال ابن عباس والضحاك: حظكم من الخير والشر.\nوقال قتادة: أعمالكم (٣).\nوقال الحسن والأعرج: طيركم.\n﴿أَئِنْ ذُكِّرْتُمْ﴾ وعظتم.\nوقرأ أبو جعفر بالتخفيف يعني: حيث ذكرتم وجوابه محذوف مجازه: (ما إن) (٤) ذكرتم قلتم هذا القول (٥)؟ .\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٧، عن قتادة.\n(٢) في (م): لنصلبنكم.\n(٣) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٧، عن قتادة، وابن عباس، وكعب، ووهب.\n(٤) في (م): أئن.\n(٥) قوله: ﴿أَئِنْ ذُكِّرْتُمْ﴾ اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الأمصار ﴿أَئِنْ ذُكِّرْتُمْ﴾ بكسر الألف من (إنْ) وفتح ألف الاستفهام: بمعنى إن ذكرناكم فمعكم طائركم، ثم أدخل على (إن) التي هي حرف جزاء ألفَ استفهام في قول بعض نحويّي البصرة، وفي قول بعض الكوفيين منويّ به التكرير، كأنه قيل: قالوا طائركم معكم إن ذُكّرتم فمعكم طائركم، فحذف الجواب اكتفاء بدلالة الكلام عليه. وإنما أنكر قائل هذا القول القول الأوّل، لأن ألف الاستفهام قد =","vol":"22","page":265},{"text":"﴿بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ﴾ مشركون، مجاوزون الحد.\n\n<span data-type=\"title\" id=toc-4123>٢٠ </span>- ﴿وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَى﴾ وهو حبيب بن مُرّي (١).\nوقال ابن عباس، ومقاتل: حبيب بن إسرائيل النجار (٢).\nقال وهب: وكان رجلًا سقيمًا قد أسرع فيه الجذام، وكان منزله عند أقصى باب من أبواب المدينة، وكان مؤمنًا ذا صدقة، يجمع كسبه إذا أمسى فيقسمه نصفين، فيطعم نصفًا عياله ويتصدق بنصف، فلما بلغه أن قومه قصدوا قتل الرسل (٣) جاءهم فـ ﴿قَالَ﴾ لهم: ﴿يَاقَوْمِ اتَّبِعُوا الْمُرْسَلِينَ﴾.\n\n<span data-type=\"title\" id=toc-4124>٢١ </span>- ﴿اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ (٢١)﴾ (٤).\nقال قتادة: لما انتهى حبيب إلى الرسل قال لهم: تسألون على هذا\n_________\n= حالت بين الجزاء وبين الشرط، فلا تكون شرطا لما قبل حرف الاستفهام. وذُكر عن أبي رَزِين أنه قرأ ذلك: (أأن ذكرتم) بمعنى: ألأِن ذُكّرتُم طائركم معكم؟ . وذُكر عن بعض قارئيه أنه قرأه: (قالوا طائركم معكم أين ذكرتم) بمعنى: حيث ذكرتم بتخفيف الكاف من ذكرتم.\nوالقراءة التي لا نجيز القراءة بغيرها القراءة التي عليها قراء الأمصار، وهي دخول ألف الاستفهام على حرف الجزاء، وتشديد الكاف على المعنى الذي ذكرناه عن قارئيه كذلك، لإجماع الحجة من القراء عليه.\nانظر: \"جامع البيان\" للطبري ٢٢/ ١٥٨.\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٨، عن أبي مجلز.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٩، عن كعب.\n(٣) في (م): الرجل.\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٨ - ١٥٩، عن ابن عباس، وكعب الأحبار، ووهب، وقتادة.","vol":"22","page":266},{"text":"من أجر (١)؟، قالوا: لا، فقال ذلك.\nقال: وكان حبيب في غار يعبد ربه، فلما بلغه خبر الرسل أتاهم وأظهر دينه وما هو عليه من التوحيد وعبادة الله (٢)، فقيل له: وأنت مخالف لديننا ومتابع دين هؤلاء الرسل ومؤمن بإلههم؟، فقال:\n\n<span data-type=\"title\" id=toc-4125>٢٢ </span>- ﴿وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ (٢٢) أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَنُ بِضُرٍّ لَا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنْقِذُونِ <span data-type=\"title\" id=toc-4126>(٢٣) </span>إِنِّي﴾ إن فعلت ذلك ﴿إِذًا لَفِي ضَلَالٍ مُبِينٍ﴾.\n\n<span data-type=\"title\" id=toc-4128>٢٥ </span>- ﴿إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ (٢٥)﴾\nفلما قال لهم ذلك وثبوا إليه وثبة رجل واحد فقتلوه ولم يكن أحد يدفع عنه. وقال عبد الله بن مسعود: وطئوه بأرجلهم حتى خرج قصبه (٣) من دبره (٤).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٩، عن قتادة.\n(٢) رواه الطبري في \"جامع البيان\" ٢٢/ ١٥٩، عن قتادة.\n(٣) القُصبُ: المعى، والجمع، أقصاب. قال الجوهري: القصب، بالضم: المعنى في الحديث: أن عمرو بن لحي أول من بدل دين إسماعيل - ﵇ -، قال النبي - ﷺ -: \"فرأيته يجر قصبه في النار\"؛ قيل: القُصْبُ اسم للأَمْعاءِ كلَّها؛ وقيل: هو ما كان أَسْفَلَ البَطْن من الأَمْعاء القَصَبُ: عُروق الرِّئَة، وهي مَخارجُ الأَنْفاس ومجاريها. انظر: \"لسان العرب\" لابن منظور ١/ ٦٧٦ (قصب).\n(٤) رواه الطبري في \"جامع البيان\" ٢٢/ ١٦١، عن ابن مسعود.\nوالدُّبُرُ: مخففا ومثقلا: الظهر، قال الله تعالى: ﴿وَيُوَلُّونَ الدُّبُرَ﴾ جعله للجماعة، والدُّبُرُ أيضًا ضد القبل، وهو المقصود هنا. انظر: \"مختار الصحاح\" للرازي (٨٣).","vol":"22","page":267},{"text":"وقال السدي: كانوا يرمونه بالحجارة وهو يقول: اللهم اهد قومى، فعلقوه بسور من سور المدينة حتى قطعوه وقتلوه (١).\nوقال الحسن: خرقوا خرقًا في حلقه فعلقوه من سور المدينة، وقبره في سوق أنطاكية، فأوجب الله له الجنة؛ فذلك قوله تعالى:\n\n<span data-type=\"title\" id=toc-4129>٢٦ </span>- ﴿قِيلَ ادْخُلِ الْجَنَّةَ﴾\nفلما أفضى إلى جنة الله وكرامته ﴿قَالَ يَالَيْتَ قَوْمِي يَعْلَمُونَ﴾\n\n<span data-type=\"title\" id=toc-4130>٢٧ </span>- ﴿بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ (٢٧)﴾.\n[٢٣٨٦] أخبرنا أبو بكر عبد الرحمن بن عبد الله بن علي بن حمشاذ المزكي الفقيه (٢) بقراءتي عليه في شعبان سنة أربعمائة فأقر به، وأخبرنا أبو ظهير عبد الله بن فارس بن محمد بن علي بن عبد الله بن يحيى بن عبد الله بن سالم بن عبد الله بن عمر بن الخطاب (٣) في شهر ربيع الأول سنة ست وأربعين وثلاثمائة، أخبرنا إبراهيم بن الفضل بن مالك (٤)، أخبرنا الحسن بن عبد الرحمن بن محمد بن عبد الرحمن بن أبي ليلى (٥)، [قال: أخبرنا عمرو بن\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ١٦٠ - ١٦١، عن قتادة.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) الحسن بن عبد الرحمن بن محمد بن عبد الرحمن بن أبي ليلى، يروي عن وكيع وأبي نعيم، وعنه الحسن بن سفيان، قال ابن حبان في \"الثقات\": مستقيم الحديث إذ لم يكن في إسناد خبره ضعيف، وقال أبو حاتم وأبو زرعة: صدوق. =","vol":"22","page":268},{"text":"جميع (١)، عن محمد بن أبي ليلى (٢)، عن أخيه عيسى (٣)، عن عبد الرحمن بن أبي ليلى (٤)] (٥) عن أبيه (٦) قال: قال رسول الله - ﷺ -: \"سُبّاق الأمم ثلاثة لم يكفروا بالله طرفة عين: علي بن أبي طالب، وصاحب يس، ومؤمن آل فرعون\" (٧).\n_________\n= انظر \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٤، \"الثقات\" لابن حبان ٨/ ١٧٨، \"لسان الميزان\" لابن حجر ٢/ ٢١٨.\n(١) عمرو بن جميع، أبو المنذر قاضي حلوان، وقيل: أبو عثمان، كذبه ابن معين، وقال النسائي والدارقطني: متروك، وقال ابن عدي: كان يتهم بالوضع، وقال البخاري: منكر الحديث، وقال أبو حاتم: ضعيف الحديث.\nانظر: \"الضعفاء الكبير\" العقيلي ٣/ ٢٦٤، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٢٤، \"الكامل في الضعفاء\" لابن عدي ٥/ ١١١، \"تاريخ بغداد\" ١٢/ ١٩١، \"ميزان الاعتدال\" ٣/ ٢٥١، \"لسان الميزان\" ٤/ ٣٥٨.\n(٢) محمد بن عبد الرحمن بن أبي ليلى، صدوق سيئ الحفظ جدًّا.\n(٣) عيسى بن عبد الرحمن بن أبي ليلى، ثقة.\n(٤) أبو عيسى المدني، ثقة.\n(٥) من (م).\n(٦) أبو ليلى الأنصاري، مشهور بكنيته واختلف في اسمه، صحب النبي - ﷺ - وشهد أحدًا وما بعدها من المشاهد، وانتقل إلى الكوفة، وشهد مع على مشاهده كلها، وقتل بصفين مع علي.\nانظر \"أسد الغابة\" لابن الأثير ٦/ ٢٦٩، \"الإصابة\" لابن حجر ٧/ ٢٩٢.\n(٧) [٢٣٨٦] الحكم على الإسناد:\nفيه عمرو بن جميع متروك، وابن أبي ليلى سيئ الحفظ جدًّا.\nالتخريج:\nرواه الطبراني بلفظ: السبق ثلاثة: فالسابق إلى موسى ﵊ يوشع بن نون، والسابق إلى عيسى ﵊ صاحب يس، والسابق =","vol":"22","page":269},{"text":"فهم الصديقون: حبيب النجار مؤمن آل يس، وخربيل مؤمن آل فرعون، وعلي بن أبي طالب وهو أفضلهم.\nقالوا: فلما قتل حبيب غضب الله له وعجل لهم النقمة، فأمر جبريل فصاح بهم صيحة ماتوا عن آخرهم، فذلك قوله -﷿-:\n\n<span data-type=\"title\" id=toc-4131>٢٨ </span>- ﴿وَمَا أَنْزَلْنَا عَلَى قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُنْدٍ مِنَ السَّمَاءِ وَمَا كُنَّا مُنْزِلِينَ (٢٨) إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً﴾.\nوفي مصحف عبد الله: (إلَّا زُقْية واحدة) وهي الصيحة أيضًا، وأصلها من الزُّقاء.\nوقرأ أبو جعفر (صيحةٌ) بالرفع، جعل الكون بمعنى الوقوع (١).\n_________\n= إلى محمد - ﷺ - علي بن أبي طالب - ﵁ - فإنه حديث منكر، لا يعرف إلَّا من طريق حسين الأشقر، وهو شيعي متروك، وثقه ابن حبان وضعفه الجمهور، والله - ﷾ - أعلم بالصواب. وعزاه السيوطي إلى الطبراني، وابن مردويه، عن ابن عباس. وضعفه الألباني في \"ضعيف الجامع\" (٣٣٣٤).\nوذكره المتقي الهندي في \"كنز العمال\" ١١/ ٦٠١ (٣٢٨٩٧، ٣٢٨٩٨) بلفظ: \"الصديقون ثلاثة: حزقيل مؤمن آل فرعون، وحبيب النجار صاحب آل يس، وعلي بن أبي طالب\". ولفظ: \"الصديقون ثلاثة: حبيب النجار مؤمن آل يس قال: ﴿يَاقَوْمِ اتَّبِعُوا الْمُرْسَلِينَ﴾ وحزقيل مؤمن آل فرعون الذي قال: ﴿أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ﴾ وعلي بن أبي طالب وهو أفضلهم\".\nوانظر: \"مجمع الزوائد\" للهيثمي ٩/ ١٠٢. \"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٥٨. \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٠.\n(١) قال الطبري في \"جامع البيان\" ٢٣/ ٢: واختلفت القرّاء في قراءة ذلك، فقرأته عامة قراء الأمصار ﴿إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً﴾ نصبا وأن في (كانت) مضمرا. =","vol":"22","page":270},{"text":"﴿فَإِذَا هُمْ خَامِدُونَ﴾ ميتون هالكون (١).\n\n<span data-type=\"title\" id=toc-4133>٣٠ </span>- ﴿يَاحَسْرَةً عَلَى الْعِبَادِ﴾\nقال عكرمة: يعني: على أنفسهم (٢). وفيه قولان: أحدهما: أن الله يقول: يا حسرة وكآبة عليهم حين لم يؤمنوا.\nوالآخر: أنه من قول الهالكين.\nقال أبو العالية: لما عاينوا العذاب قالوا: يا حسرة على العباد، يعني: على الرسل الثلاثة حين لم يؤمنوا بهم (٣) فتمنوا الإيمان حيث لم ينفعهم.\nوقرأ عكرمة (يا حسرة على العباد) بجزم الهاء.\n﴿مَا يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾. وكان خبر الرسل الثلاثة في أيام ملوك الطوائف.\n\n<span data-type=\"title\" id=toc-4134>٣١ </span>- قوله -﷿-: ﴿أَلَمْ يَرَوْا﴾ ألم يُخبروا، يعني: أهل مكة.\n﴿كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ﴾ والقرن أهل كل عصر، سموا بذلك لاقترانهم في الوجود.\n_________\n= وذكر عن أبي جعفر المدني أنه قرأه: (إلَّا صيحة واحدة) رفعا على أنها مرفوعة بكان، ولا مضمر في كان. والصواب من القراءة في ذلك عندي النصب لإجماع الحجة على ذلك، وعلى أن في (كانت) مضمرا.\n(١) وهو قول الطبري في \"جامع البيان\" ٢٣/ ٢. وسقطت كلمة (هالكون) من (م).\n(٢) ورواه الطبري ٢٣/ ٢، عن قتادة.\n(٣) رواه الطبري في \"جامع البيان\" ٢٣/ ٢، عن مجاهد، قال: كان حسرة عليهم استهزاؤهم بالرسل.","vol":"22","page":271},{"text":"﴿أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ﴾.\n\n<span data-type=\"title\" id=toc-4135>٣٢ </span>- ﴿وَإِنْ كُلٌّ لَمَّا﴾ بالتشديد ابن عامر، والأعمش، وعاصم، وحمزة.\nالباقون بالتخفيف. فمن شدد جعل (إن) بمعنى الجحد، و(لما) بمعنى إلاّ، تقديره: وما كان إلَّا (١).\n﴿جَمِيعٌ﴾ كقولهم: سألتك لمّا فعلت، أي: إلَّا فعلت.\nومن خفف جعل (إن) للتحقيق وخففه، و(ما) صلة مجازه: وكل، أي: لجميع. ﴿لَدَيْنَا مُحْضَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4136>٣٣ </span>- ﴿وَآيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا﴾ بالمطر.\n﴿وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ﴾.\n_________\n(١) واختلفت القرّاء في قراءة ذلك، فقرأته عامة قراء المدينة والبصرة وبعض الكوفيين: (وإن كل لما) بالتخفيف توجيها منهم إلى أن ذلك (ما) أدخلت عليها اللام التي تدخل جواب لـ (إن). وقرأ ذلك عامة قراء أهل الكوفة: (لما) بتشديد الميم. ولتشديدهم ذلك عندنا وجهان: أحدهما: أن يكون الكلام عندهم كان مرادا به: وإن كل لمما جميع، ثم حذفت إحدى الميمات لما كثرت، كما قال الشاعر:\nغَدَاةَ طَفَت عَلْماءِ بَكْرُ بنُ وَائِل ... وَعُجنْا صُدُورَ الخَيْلِ نَحْوَ تَمِيمِ\nوالآخر: أن يكونوا أرادوا أن تكون (لما) بمعنى (إلَّا)، مع (إن) خاصة فتكون نظيرة (إنما) إذا وضعت موضع (إلَّا).\nوقد كان بعض نحوي الكوفة يقول: كأنها (لم) ضمت إليها (ما)، فصارتا جميعا استثناء، وخرجتا من حد الجحد. وكان بعض أهل العربية يقول: لا أعرف وجه (لما) بالتشديد. والصواب من القول في ذلك عندي أنهما قراءتان مشهورتان متقاربتا المعنى، فبأيتهما قرأ القارئ فمصيب.\nانظر: \"جامع البيان\" للطبري ٢٣/ ٢ - ٣.","vol":"22","page":272},{"text":"<span data-type=\"title\" id=toc-4137>٣٤ </span>- ﴿وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ (٣٤) لِيَأْكُلُوا مِنْ ثَمَرِهِ﴾ (١).\nقرأ الأعمش (ثُمْره) بضم الثاء وسكون الميم.\nوقرأ طلحة ويحيى وحمزة والكسائي بضم الثاء والميم.\nوقرأ الآخرون بفتحهما.\n﴿وَمَا عَمِلَتْهُ أَيْدِيهِمْ﴾ قراءة العامة بالهاء. وقرأ عيسى بن عمر، وأهل الكوفة (عملت) بلا هاء ويجوز في (ما) ثلاثة أوجه:\nالجحد بمعنى: ولم تعمله أيديهم، أي: وجدوها معمولة، ولا صنع لهم فيها، وهذا معنى قول الضحاك، ومقاتل.\nومعنى المصدر، أي: ومن عمل أيديهم.\nومعنى (الذي) أي: ومما عملت أيديهم من الحرث والزرع والغرس، وهو معنى قول ابن عباس.\n﴿أَفَلَا يَشْكُرُونَ﴾ نعمه.\n\n<span data-type=\"title\" id=toc-4139>٣٦ </span>- ﴿سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ﴾ الأشكال والأصناف ﴿كُلَّهَا مِمَّا تُنْبِتُ الْأَرْضُ وَمِنْ أَنْفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-4140>٣٧ </span>- ﴿وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ﴾ نَنزع ونُخرج منه النهار.\nوقال الكلبي: نذهب به ﴿فَإِذَا هُمْ مُظْلِمُونَ﴾ داخلون في الظلام.\n\n<span data-type=\"title\" id=toc-4141>٣٨ </span>- ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا﴾ يعني إلى مستقر لها.\n_________\n(١) في (م): جنات بساتين.","vol":"22","page":273},{"text":"قال ابن عباس: لا تبلغ مستقرها حتى ترجع إلى منازلها.\nوقال قتادة: إلى وقت واحد لها لا تعدوه.\nوقيل (١): إلى انتهاء أمرها عند انقضاء الدنيا.\nوقيل: إلى أبعد منازلها في الغروب.\n[٢٣٨٧] وأخبرني ابن فنجويه (٢)، أخبرنا عمر بن الخطاب (٣)، وأحمد بن جعفر (٤) قالا: أخبرنا إبراهيم بن سهلويه (٥)، أخبرنا محمد بن بكار العيشي (٦)، أخبرنا إسماعيل بن علية (٧)، عن يونس بن عبيد (٨)، عن إبراهيم التيمي (٩)، عن أبيه (١٠)، عن أبي ذر (١١)، عن النبي - ﷺ - في قوله تعالى: ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا﴾ قال:\n_________\n(١) في (م): وقيل لها.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) لم يتبين لي من هو.\n(٤) القطيعي، ثقة.\n(٥) لم أجده.\n(٦) محمد بن بكار بن الزبير العيشي الصيرفي البصري. الإمام المحدث من مشايخ البصرة، ثقة، روى له مسلم وأبو داود، مات سنة (٢٣٧ هـ).\nانظر: \"تهذيب الكمال\" ٢٤/ ٥٢٩، \"سير أعلام النبلاء\" ١١/ ١١٥، \"تقريب التهذيب\" لابن حجر (٥٧٥٩).\n(٧) في (م): بن علوية. وهو إسماعيل بن إبراهيم بن مقسم، ثقة حافظ.\n(٨) يونس بن عبيد بن دينار العبدي، أبو عبد الله، ثقة ثبت فاضل ورع.\n(٩) إبراهيم بن يزيد، ثقة إلَّا أنه يرسل كثيرًا ويدلس.\n(١٠) يزيد بن شريك بن طارق، ثقة.\n(١١) الغفاري، الصحابي المشهور.","vol":"22","page":274},{"text":"\"مستقرها تحت العرش\" (١).\n[٢٣٨٨] وأخبرنا ابن فنجويه (٢)، أخبرنا ابن حبش (٣)، حدثني أبو\n_________\n(١) [٢٣٨٧] الحكم على الإسناد:\nفيه عمر بن الخطاب، لم يتبين لي من هو، وشيخه لم أجده.\nالتخريج:\nرواه البخاري في التفسير، باب سورة يس (٤٨٠٣)، ومسلم في الإيمان، باب بيان الزمن الذي لا يقبل فيه الإيمان (١٥٩). وهذا هو المستقر المكاني الذي نص عليه كثير من المفسرين استدلالا بهذا الحديث، فهي تستقر تحت عرش الرحمن مما يلي الأرض من ذلك الجانب وهي أينما كانت فهي تحت العرش هي وجميع المخلوقات، لأنه سقفها، وروى عبد الرزاق عن عبد الله بن عمرو ﵄، قال في قوله تعالى: ﴿وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا﴾ قال: إن الشمس تطلع فتردها ذنوب بني آدم، حتى إذا غربت سلمت وسجدت واستأذنت يؤذن لها، حتى إذا كان يوم غربت فسلمت وسجدت واستأذنت فلا يؤذن لها، فتقول إن المسير بعيد، وإني إن لا يؤذن لي لا أبلغ فتحبس ما شاء الله أن تحبس، ثم يقال لها أطلعي من حيث غربت، قال: فمن يومئذ إلى يوم القيامة لا ينفع نفسًا إيمانها لم تكن آمنت من قبل، أو كسبت في إيمانها خيرًا. وقيل: المراد بمستقرها هو انتهاء سيرها، وهو غاية ارتفاعها في السماء في الصيف وهو أوجها، ثم غاية انخفاضها في الشتاء وهو الحضيض.\nوقد يراد بمستقرها هو منتهى سيرها وهو يوم القيامة، يبطل سيرها وتسكن حركتها وتكور، وينتهي هذا العالم إلى غايته، وهذا هو مستقرها الزماني. قال قتادة (لمستقر لها) أي: لوقتها ولأجل لا تعدوه، وقيل: المراد أنها لا تزال تنتقل في مطالعها الصيفية إلى مدة لا تزيد عليها، ثم تنتقل في مطالع الشتاء إلى مدة لا تزيد عليها.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١١/ ٣٦٢.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) الحسين بن محمد بن حبش الدينوري، ثقة مأمون.","vol":"22","page":275},{"text":"الطيب أحمد بن (عبيد الله) (١) بن يحيى الدارمي، أخبرنا أبو عبد الله بن أحمد (٢) بن محمد السمرقندي بدمياط (٣)، أخبرنا أبو عبيد القاسم بن سلام (٤)، أخبرنا مروان بن معاوية (٥)، عن محمد بن أبي حسان (٦)، عن عمرو بن دينار (٧)، عن ابن عباس أنه قرأ: (والشمس تجري لا مستقر لها) (٨). وهي قراءة ابن مسعود أيضًا، أي: لا قرار لها فهي جارية أبدًا ﴿ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ﴾.\n\n<span data-type=\"title\" id=toc-4142>٣٩ </span>- ﴿وَالْقَمَرَ﴾\nبالرفع نافع، وابن كثير، وأبو عمرو، وأيوب، ويعقوب، غير رُويس، واختاره (أبو حاتم قال: لأنك شغلت الفعل عنه فرفعته للابتداء.\n_________\n(١) في (م) (عبد الله)، وهو الصواب، ولم يذكر بجرح أو تعديل.\n(٢) في (م): (أبو عبد الله أحمد)، ولم أجده.\n(٣) دمياط: مدينة قديمة بين تنيس ومصر، على زاوية بين بحر الروم الملح والنيل.\n(٤) الإمام المجتهد الثقة الفاضل.\n(٥) مروان بن معاوية بن الحارث بن أسماء الفزاري، ثقة حافظ، وكان يدلس أسماء الشيوخ.\n(٦) الصواب: (ابن حسان) روى له أبو داود حديثًا واحدًا في الختان، وقال: هو مجهول، والحديث الذي رواه ضعيف. وقيل: هو محمد بن سعيد بن حسان المصلوب.\nانظر: \"تهذيب الكمال\" للمزي ٢٥/ ٥٥، \"ميزان الاعتدال\" للذهبي ٣/ ٥١١، \"تقريب التهذيب\" لابن حجر (٥٨١٠).\n(٧) ثقة ثبت.\n(٨) [٢٣٨٨] الحكم على الإسناد:\nفيه ابن حسان مجهول، وفيه أيضًا من لم أجده، ومن لم يذكر بجرح أو تعديل.","vol":"22","page":276},{"text":"وقرأ الباقون بالنصب (١) واختاره) (٢) أبو عبيد قال: للفعل المتقدم قبله والمتأخر بعده فأما المتقدم فقوله ﴿نَسْلَخُ مِنْهُ النَّهَارَ﴾، وأما المتأخر فقوله ﴿قَدَّرْنَاهُ﴾ أي: قدرنا له ﴿مَنَازِلَ﴾.\nوهي ثمانية وعشرون منزلا، ينزل القمر كل ليلة بمنزل منها وأسماؤها:\nالشرطين (٣)، والبطين، والثريا، والدبران، والهقعة، والهنعة، والذراع، والنثرة، والطرف والجبهة، والزبرة، والصرفة، والعواء، والسماك، والغفر، والزبانيان، والإكليل، والقلب، والشولة، والنعائم، والبلدة، وسعد الذابح، وسعد بلع، وسعد السعود، وسعد الأخبية، وفرع الدلو المقدم، وفرع الدلو المؤخر، وبطن الحوت.\n_________\n(١) اختلفت القرّاء في قراءة قوله: ﴿وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ﴾ فقرأه بعض المكيين وبعض المدنيين وبعض البصريين: (وَالقَمَرُ) رفعا عطفا بها على الشمس، إذ كانت الشمس معطوفة على الليل، فأتبعوا القمر أيضًا الشمس في الإعراب، لأنه أيضًا من الآيات، كما أن الليل والنهار آيتان، فعلى هذِه القراءة تأويل الكلام: وآية لهم القمرُ قدّرناه منازل. وقرأ ذلك بعض المكيين وبعض المدنيين وبعض البصريين، وعامة قرّاء الكوفة نصبا: (وَالقَمَرَ قَدّرْناهُ) بمعنى: وقدّرنا القمر منازل، كما فعلنا ذلك بالشمس، فردّوه على الهاء من الشمس في المعنى، لأن الواو التي فيها للفعل المتأخر.\nانظر: \"جامع البيان\" للطبري ٢٣/ ٦.\n(٢) سقط من (م).\n(٣) في (م): الشرطان.","vol":"22","page":277},{"text":"فإذا صار إلى آخر منازله ﴿عَادَ كَالْعُرْجُونِ الْقَدِيمِ﴾ وهو العذق (١) الذي فيه الشماريخ، فإذا قَدُمَ وعَتُقَ يبس وتقوس واصفر فشبه القمر في دقته وصفرته به (٢)، ويقال له أيضًا: الإهان.\n\n<span data-type=\"title\" id=toc-4143>٤٠ </span>- ﴿لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ﴾\nبل هما يسيران دائبين، ولكلٍّ حد لا يعدوه ولا يقصر دونه، فإذا جاء سلطان هذا ذهب ذلك، وإذا جاء سلطان ذلك ذهب هذا (٣) فذلك قوله تعالى: ﴿وَلَا اللَّيْلُ سَابِقُ النَّهَارِ﴾ فإذا اجتمعا وأدرك كل واحد صاحبه قامت القيامة، وذلك قوله تعالى: ﴿وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (٩)﴾ (٤) ﴿وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ﴾ يجرون (٥).\n\n<span data-type=\"title\" id=toc-4144>٤١ </span>- ﴿وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ (٤١)﴾\nالمملوء (٦) الموقر (٧) وهو سفينة نوح (٨)، الآباء في السفينة،\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ٦ - ٧، عن ابن عباس، ويزيد بن الأصم، ومجاهد.\n(٢) من (م).\n(٣) رواه الطبري في \"جامع البيان\" ٨/ ٢٣، عن قتادة.\n(٤) القيامة: ٩.\n(٥) من (م).\n(٦) رواه الطبري في \"جامع البيان\" ٢٣/ ٩، عن ابن عباس.\n(٧) رواه الطبري في \"جامع البيان\" ٢٣/ ٩، عن سعيد بن جبير، وقتادة، وابن عباس، والضحاك.\n(٨) رواه الطبري في \"جامع البيان\" ٢٣/ ٩، عن الضحاك، وقتادة.","vol":"22","page":278},{"text":"والأبناء في الأصلاب، والحمل: منع الشيء أن يذهب إلى جهة السفل.\n\n<span data-type=\"title\" id=toc-4145>٤٢ </span>- ﴿وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ﴾ أي: من مثل سفينة نوح.\n﴿مَا يَرْكَبُونَ﴾ (١) وهي السفن كلها (٢).\n[٢٣٨٩] أخبرنا عبيد الله بن محمد بن محمد بن مهدي (٣)، أخبرنا أبو العباس الأصم (٤)، أخبرنا أحمد بن حازم (٥)، أخبرنا عبيد الله بن موسى (٦)، عن سفيان (٧)، عن السدي (٨)، عن أبي مالك (٩) في قوله ﴿وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ (٤٢)﴾ قال: السفن الصغار (١٠).\n_________\n(١) سقطت من (م).\n(٢) رواه الطبري في \"جامع البيان\" ٢٣/ ١٠ - ١١، عن ابن عباس، والضحاك وقتادة.\n(٣) عبيد بن محمد بن محمد بن مهدي بن سعيد بن عاصم أبو محمد النيسابوري القشيري الصيدلاني الأصم العدل. قال الذهبي: ثقة رضي، قال أبو صالح المؤذن: دخلت عليه فقرأ على جزءًا من حديث الأصم بلفظه، وكان صحيح السماع وروى عنه البيهقي في \"سننه\".\nانظر: \"تاريخ الإسلام\" ٢٨/ ١٩١.\n(٤) محمد بن يعقوب بن يوسف بن معقل بن سنان ثقة.\n(٥) أحمد بن حازم بن محمد بن يونس بن قيس بن أبي غرزة، الإمام الحافظ الصدوق.\n(٦) ابن أبي المختار باذام العبسي، ثقة كان يتشيع.\n(٧) سقطت من (م). وهو الثوري، ثقة حافظ، إمام حجة، وكان ربما دلس.\n(٨) إسماعيل بن عبد الرحمن بن أبي كريمة، صدوق يهم، ورمي بالتشيع.\n(٩) غزوان، أبو مالك الغفاري الكوفي، ثقة.\n(١٠) [٢٣٨٩] الحكم على الإسناد: =","vol":"22","page":279},{"text":"قال ابن عباس: الإبل سفن البر (١).\n\n<span data-type=\"title\" id=toc-4146>٤٣ </span>- ﴿وَإِنْ نَشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ﴾ مغيث لهم (٢).\n﴿وَلَا هُمْ يُنْقَذُونَ﴾ ينجون من الغرق.\n\n<span data-type=\"title\" id=toc-4147>٤٤ </span>- ﴿إِلَّا رَحْمَةً مِنَّا وَمَتَاعًا إِلَى حِينٍ (٤٤)﴾ يعني: انقضاء آجالهم (٣).\n\n<span data-type=\"title\" id=toc-4148>٤٥ </span>- ﴿وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ﴾ من أمر الآخرة فاعملوا لها.\n﴿وَمَا خَلْفَكُمْ﴾ (٤) من أمر الدنيا فاحذروها ولا تغتروا بها، قاله ابن عباس.\nوقال مجاهد: ﴿مَا بَيْنَ أَيْدِيكُمْ﴾ ما يأتي من الذنوب، ﴿وَمَا خَلْفَكُمْ﴾ ما مضى من الذنوب.\n_________\n= فيه السدي صدوق يهم.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٣/ ١٠، عن أبي مالك والحسن.\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ١١، عن ابن عباس وعكرمة وعبد الله بن شداد والحسن.\nوقال أيضًا: وأشبه القولين بتأويل ذلك قول من قال بذلك السفن، وذلك لدلالة قوله: ﴿وَإِنْ نَشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ﴾ على أن ذلك كذلك، وذلك أن الغرق معلوم أن لا يكون إلَّا في الماء، ولا غرق في البرّ ..\n(٢) سقطت من (م).\n(٣) رواه الطبري في \"جامع البيان\" ٢٣/ ١٢، عن مجاهد، قال: ﴿إِلَى حِينٍ﴾ أي: إلى الموت.\n(٤) سقطت من (م).","vol":"22","page":280},{"text":"الحسن: ﴿مَا بَيْنَ أَيْدِيكُمْ﴾ ما مضى من أجلكم، ﴿وَمَا خَلْفَكُمْ﴾ ما بقي منه.\nقتادة: ﴿مَا بَيْنَ أَيْدِيكُمْ﴾ يعني: وقائع الله فيمن كان قبلكم من الأمم، ﴿وَمَا خَلْفَكُمْ﴾ أمر الساعة (١).\nمقاتل: ﴿مَا بَيْنَ أَيْدِيكُمْ﴾ عذاب الأمم الخالية، ﴿وَمَا خَلْفَكُمْ﴾ عذاب الآخرة.\n﴿لَعَلَّكُمْ تُرْحَمُونَ﴾ والجواب محذوف تقديره: إذا قيل لهم أعرضوا، دليله ما بعده:\n\n<span data-type=\"title\" id=toc-4149>٤٦ </span>- ﴿وَمَا تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ﴾.\n\n<span data-type=\"title\" id=toc-4150>٤٧ </span>- ﴿وَإِذَا قِيلَ لَهُمْ أَنْفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ﴾ أنرزق (٢).\n﴿مَنْ لَوْ يَشَاءُ اللَّهُ أَطْعَمَهُ﴾ يتوهمون أن الله سبحانه لما كان قادرًا على إطعامه وليس يشاء إطعامه فنحن أحق بذلك.\nنزلت في مشركي مكة حين قال لهم فقراء أصحاب رسول الله - ﷺ -: أعطونا ما زعمتم من أموالكم أنها لله، وذلك قوله تعالى: ﴿وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا﴾ (٣) فحرموهم وقالوا: لو شاء الله لأطعمكم، ولا نعطيكم شيئًا حتى ترجعوا إلى ديننا.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ١٢، عن قتادة. وقول الحسن أورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦.\n(٢) سقطت من (م).\n(٣) الأنعام: ١٣٦.","vol":"22","page":281},{"text":"﴿إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ مُبِينٍ﴾ في اتباعكم محمدًا ومخالفتكم ديننا، عن مقاتل بن حيان.\nوقال غيره: هو من قول أصحاب (١) رسول الله - ﷺ -، وقيل: هو من قول الله تعالى لهم (٢).\n\n<span data-type=\"title\" id=toc-4151>٤٨ </span>- ﴿وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ (٤٨)﴾ أنَّا نُبعث.\n\n<span data-type=\"title\" id=toc-4152>٤٩ </span>- قال الله تعالى: ﴿مَا يَنْظُرُونَ﴾ ما (٣) ينتظرون.\n﴿إِلَّا صَيْحَةً وَاحِدَةً﴾ وهي نفخة إسرافيل (٤).\n﴿تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ﴾ أي: يختصمون، ويخاصم بعضهم بعضًا.\nواختلفت القراءة فيه: فقرأ ابن كثير، وورش، وأبو عبيد، وأبو حاتم بفتح الخاء وتشديد الصاد، ومثله روى هشام عن أهل الشام لمّا أدغموا نقلوا حركة التاء (٥) إلى الخاء.\nوقرأ أبو جعفر، وأيوب، ونافع غير ورش ساكنة مشددة الصاد.\nوقرأ أبو عمرو بالإخفاء.\nوقرأ حمزة ساكنة الخاء وتشديد (٦) الصاد (٧).\n_________\n(١) من (م).\n(٢) واختار الطبري في \"جامع البيان\" ٢٣/ ١٢ - ١٣ القولين الأول والثالث.\n(٣) من (م).\n(٤) رواه الطبري في \"جامع البيان\" ٢٣/ ١٤، عن ابن زيد.\n(٥) في (م): الصاد.\n(٦) في (م): مشددة.\n(٧) قال الطبري في \"جامع البيان\" ٢٣/ ١٤: والصواب عندنا في ذلك أنها كلها قراءات مشهورات، فبأيتهن قرأ القارئ فمصيب. =","vol":"22","page":282},{"text":"<span data-type=\"title\" id=toc-4153>٥٠ </span>- ﴿فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَى أَهْلِهِمْ يَرْجِعُونَ (٥٠)﴾\nفلا يقدرون على (١) أن يوصي بعضهم بعضًا.\n\n<span data-type=\"title\" id=toc-4154>٥١ </span>- ﴿وَنُفِخَ فِي الصُّورِ﴾\nوهي النفخة الآخرة (٢) نفخة البعث (٣)، وبين النفختين أربعون سنة.\n﴿فَإِذَا هُمْ مِنَ الْأَجْدَاثِ﴾ القبور (٤)، واحدها جدث.\n﴿إِلَى رَبِّهِمْ يَنْسِلُونَ﴾ يخرجون (٥)، ومنه قيل للولد: نسل؛ لأنه يخرج من بطن أمه، والنسلان والعسلان الإسراع في السير.\n\n<span data-type=\"title\" id=toc-4155>٥٢ </span>- ﴿قَالُوا يَاوَيْلَنَا مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا﴾ أي: من (٦) منامنا (٧).\nقال أبي بن كعب، وابن عباس، وقتادة: إنما يقولون هذا؛ لأن الله رفع عنهم العذاب فيما بين النفختين فيرقدون (٨).\nوقال أهل المعاني: إن الكفار إذا عاينوا جهنم وأنواع عذابها صار\n_________\n= وفي (م): وقرأ حمزة الخاء ساكنة مخففة الصاد.\n(١) من (م).\n(٢) في (م): الأخيرة.\n(٣) وهو قول الطبري في \"جامع البيان\" ٢٣/ ١٥.\n(٤) رواه الطبري، عن ابن عباس وقتادة.\n(٥) رواه الطبري في \"جامع البيان\" ٢٣/ ١٥ - ١٦، عن ابن عباس وقتادة.\nوانظر: \"لسان العرب\" لابن منظور ١١/ ٦٦٠، (نسل).\n(٦) سقطت من (م).\n(٧) وهو قول الطبري في \"جامع البيان\" ٢٣/ ١٦.\n(٨) رواه الطبري في \"جامع البيان\" ٢٣/ ١٦، عن قتادة.","vol":"22","page":283},{"text":"ما عُذبوا في القبور في جنبها كالنوم، فقالوا: من بعثنا من مرقدنا؟ ! .\nثم قالوا: ﴿هَذَا مَا وَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ﴾ (أقروا حين لم ينفعهم الإقرار.\nوقال مجاهد: يقول الكفار: ﴿مَنْ بَعَثَنَا مِنْ مَرْقَدِنَا﴾، ويقول المؤمنون: ﴿هَذَا مَا وَعَدَ الرَّحْمَنُ وَصَدَقَ الْمُرْسَلُونَ﴾ (١» (٢).\n\n<span data-type=\"title\" id=toc-4156>٥٣ </span>- ﴿إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَدَيْنَا مُحْضَرُونَ (٥٣)﴾.\n\n<span data-type=\"title\" id=toc-4157>٥٤ </span>- ﴿فَالْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْئًا وَلَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ (٥٤)﴾\nمحل (ما) نصب من وجهين: أحدهما: مفعول ما لم يسم فاعله. والثاني: بنزع حرف الصفة، أي: بما.\n\n<span data-type=\"title\" id=toc-4158>٥٥ </span>- قوله تعالى: ﴿إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ﴾\nقرأ نافع، وابن كثير، وأبو عمرو، وشيبة بجزم الغين، واختاره أبو حاتم. وقرأ الآخرون بضم الغين، واختاره أبو عبيد وهما لغتان مثل السحْت والسحت ونحوهما (٣).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ١٦ - ١٧، عن مجاهد، وعن قتادة، واختار الطبري أن هذا قول المؤمنين.\n(٢) سقط من (م).\n(٣) قال الطبري في \"جامع البيان\" ١٨/ ٢٣ - ١٩: والصواب في ذلك عندي قراءته بضم الشين والغين، أو بضم الشين وسكون الغين، بأيّ ذلك قرأه القارئ فهو مصيب، لأن ذلك هو القراءة المعروفة في قرّاء الأمصار مع تقارب معنييهما. وأما قراءته بفتح الشين والغين، فغير جائزة عندي، لإجماع الحجة من القرّاء على خلافها.","vol":"22","page":284},{"text":"واختلف المفسرون في معنى الشغل:\n[٢٣٩٠] فأخبرنا محمد بن حمدون (١)، أخبرنا مكي بن عبدان (٢)، أخبرنا أبو الأزهر (٣)، أخبرنا أسباط بن محمد (٤)، عن أبيه (٥)، عن عكرمة (٦)، عن ابن عباس في قول الله تعالى: ﴿إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ﴾ قال: افتضاض الأبكار (٧).\n[٢٣٩١] وأخبرني ابن فنجويه (٨)، أخبرنا عبد الله بن يوسف (٩)،\n_________\n(١) أبو بكر النيسابوري، حافظ ثبت.\n(٢) أبو حاتم التميمي النيسابوري، المحدث الثقة المتقن.\n(٣) أحمد بن الأزهر بن منيع بن سليط، أبو الأزهر النيسابوري، صدوق.\n(٤) أسباط بن محمد بن عبد الرحمن بن خالد بن ميسرة، القرشي، ثقة.\n(٥) محمد بن عبد الرحمن بن خالد بن ميسرة القرشي، أبو عمرو الكوفي القاص، روى له النسائي ولم يسمه ولم ينسبه، وذكره ابن حبان في \"الثقات\". وقال الحافظ: مقبول. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٢٠، \"الثقات\" لابن حبان ٧/ ٤٢١، \"تهذيب الكمال\" للمزي ٢٥/ ٦٠٨، \"تقريب التهذيب\" لابن حجر (٦٠٧٣).\n(٦) مولى ابن عباس، ثقة ثبت، عالم بالتفسير.\n(٧) [٢٣٩٠] الحكم على الإسناد:\nفيه محمد بن عبد الرحمن مقبول.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٣/ ١٨، عن عكرمة، عن ابن عباس.\nورواه هناد بن السري في \"الزهد\" ١/ ٨٧ (٨٩)، والخطيب في \"موضح أوهام الجمع والتفريق\" ٢/ ٣٩٢ - ٣٩٤.\n(٨) ثقة صدوق كثير الرواية للمناكير.\n(٩) ابن أحمد بن مالك، لم أجده.","vol":"22","page":285},{"text":"أخبرنا أحمد بن الوليد الشطوي (١)، أخبرنا محمد بن موسى (٢)، أخبرنا يعلي بن عبد الرحمن (٣)، أخبرنا شريك (٤)، عن عاصم الأحول (٥) عن أبي المتوكل الناجي (٦)، عن أبي سعيد الخدري قال: قال رسول الله - ﷺ -: \"إن أهل الجنة كلما جامعوا نساءهم عادوا أبكارًا\" (٧).\n_________\n(١) ذكره المزي في الرواة عن محمد بن موسى القطان، ولم أجد له ترجمة.\n(٢) محمد بن موسى بن عمران القطان، أبو جعفر الواسطي، ابن عمة أحمد بن سنان القطان، روى عنه البخاري ومسلم وابن ماجه، وذكره ابن حبان في \"الثقات\"، وقال الحافظ: صدوق. انظر: \"الثقات\" لابن حبان ٩/ ١١٧، \"تهذيب الكمال\" ٢٦/ ٥٢٥، \"تقريب التهذيب\" لابن حجر (٦٣٣٦).\n(٣) يعلي بن عبد الرحمن: وردت هكذا في المخطوط، وفي (م): علي بن عبد الرحمن، وهو خطأ، والصواب: معلي بن عبد الرحمن، الواسطي، روى له ابن ماجه، متهم بالوضع، وقد رمي بالرفض.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٣٤، \"تاريخ بغداد\" ١٣/ ١٨٦، \"تهذيب الكمال\" ٢٨/ ٢٨٨، \"تقريب التهذيب\" لابن حجر (٦٨٠٥) ..\n(٤) شريك بن عبد الله بن أبي نمر القرشي، أبو عبد الله المدني. وقال الواقدي: الليثي من أنفسهم. قال ابن معين والنسائي: ليس به بأس، وقال ابن سعد: ثقة كثير الحديث، وذكره ابن حبان في \"الثقات\" وقال: ربما أخطأ، وقال الحافظ: صدوق يخطئ، روى له الجماعة، إلَّا أن الترمذي روى له في \"الشمائل\". انظر \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٦٣، \"الثقات\" لابن حبان ٤/ ٣٦٠، \"تهذيب الكمال\" للمزي ١٢/ ٤٧٥، \"تقريب التهذيب\" لابن حجر (٢٧٨٨).\n(٥) عاصم بن سليمان الأحول، ثقة.\n(٦) علي بن داود، وقيل: ابن دؤاد، ثقة.\n(٧) [٢٣٩١] الحكم على الإسناد:\nفيه معلى الواسطي متهم بالوضع. =","vol":"22","page":286},{"text":"وقال الكلبي، والثمالي، والمسيب: يعني في شغل عن أهل النار وعمّا هم فيه، لا يهمهم أمرهم ولا يذكرونهم (١).\nوقال وكيع بن الجراح: يعني: في السماع.\nسئل يحيى بن معاذ: أي الأصوات أحسن؟، قال: مزامير أنس في مقاصير قدس، بألحان تحميد، في رياض تمجيد، في مقعد صدق عند مليك مقتدر.\nوقال ابن كيسان: في زيارة بعضهم بعضًا.\nوقيل: في ضيافة الله.\nوقيل: شغلهم بعشرة أشياء: ملك لا عزل معه، وشباب لا هرم معه، وصحة لا سقم معه، وعز لا ذل معه، وراحة لا شدة معه، ونعمة لا محنة معه، وبقاء لا فناء معه، وحياة لا موت معه، ورضا لا سخط معه، وأنس لا وحشة معه.\nوقيل: شغلهم بسبعة أنواع من الثواب بسبعة أعضاء، فأما ثواب الرجل فقوله: ﴿ادْخُلُوهَا بِسَلَامٍ آمِنِينَ (٤٦)﴾ (٢)، وثواب اليد قوله\n_________\n= التخريج:\nرواه الديلمي في \"مسند الفردوس\" ١/ ٤٠٩ (١٦٥١). وأبو الشيخ في \"العظمة\" ٣/ ١٠٨١ (٥٨٣). والطبراني في \"المعجم الصغير\" ١/ ١٦٠ (٢٤٩).\nقال الهيثمي \"مجمع الزوائد\" ١٠/ ٤١٧ (١٨٧٥٣): فيه معلي بن عبد الرحمن الواسطي، وهو كذاب.\nوضعفه الألباني في \"ضعيف الجامع\" (١٨٣٠).\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ١٨، عن الحسن، وإسماعيل بن أبي خالد.\n(٢) الحجر: ٤٦.","vol":"22","page":287},{"text":"تعالى: ﴿يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (٢٣)﴾ (١)، وثواب الفرج قوله: ﴿وَحُورٌ عِينٌ (٢٢)﴾ (٢)، وثواب البطن قوله: ﴿كُلُوا وَاشْرَبُوا هَنِيئًا﴾ (٣) الآية، وثواب اللسان قوله: ﴿وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ (٤)، وثواب الأذن قوله: ﴿لَا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا﴾ (٥)، ﴿لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا (٢٥) إِلَّا قِيلًا سَلَامًا سَلَامًا﴾ (٦)، وثواب العين قوله: ﴿وَتَلَذُّ الْأَعْيُنُ﴾ (٧).\nقال طاوس: (لما علم) (٨) أهل الجنة عمن شُغلوا ما هنأهم ما اشتغلوا به.\nوسئل بعض الحكماء (٩) عن قوله -﵇-: \"أكثر أهل الجنة البله\" (١٠) قال: لأنهم في شغل بالنعيم عن المنعم، ثم قال: من\n_________\n(١) الطور: ٢٣.\n(٢) الواقعة: ٢٢.\n(٣) الطور: ١٩.\n(٤) يونس: ١٠.\n(٥) مريم: ٦٢.\n(٦) الواقعة: ٢٥ - ٢٦.\n(٧) الزخرف: ٧١.\n(٨) في (م): لو علموا.\n(٩) سقطت من (م).\n(١٠) رواه الديلمي في \"مسند الفردوس\" ١/ ٣٦٢ (١٤٦٣). والبيهقي في \"شعب الإيمان\" ٢/ ١٢٥ - ١٢٦ (١٣٦٦ - ١٣٧٢). والقضاعي في \"مسند الشهاب\" ٢/ ١١٠ (٩٨٩ - ٩٩٠). والهيثمي في \"مجمع الزوائد\" ١٠/ ٢٦٤ (١٧٩١٤)، وقال: رواه البزار، وفيه سلامة بن روح وثقه ابن حبان، وضعفه غير واحد. ورواه =","vol":"22","page":288},{"text":"رضي بالجنة عن الله فهو أبله (١).\n﴿فَاكِهُونَ﴾ قراءة العامة بالألف.\nقرأ أبو جعفر (فكهون) و(فكهين) بغير ألف حيث كانا وهما لغتان كالحاذر والحذر، والفاره والفره.\n_________\n= الطبراني في \"المعجم الصغير\".\nوضعفه الألباني في \"ضعيف الجامع الصغير\" (١٠٩٦).\nورواه بلفظ: \"دخلت الجنة فإذا أكثر أهلها البله\" وعزاه السيوطي إلى ابن شاهين في \"الأفراد\"، وابن عساكر.\nوضعفه الألباني، (٢٩٥٩)، وضعفه الألباني في \"تخريج الطحاوية\" (٥٧٣) بلفظ: \"اطلعت على الجنة فرأيت أكثر أهلها البله\".\nالبلْه: بضم فسكون جمع أبله وهو الغافل عن الشر، المطبوع على الخير، وفسره سهل التستري بأنهم الذين ولهت قلوبهم وشغلت بالله، وقيل: هو الأبله في دنياه الفقيه في دينه، أي: البله في أمور الدنيا. وقيل: أي: الغافلون عن الشر المطبوعون على الخير أو الذين خلوا عن الدهاء والمكر. قال الزبرقان: خير أولادنا الأبله العقول. قال الزمخشري في صفة الصلحاء: هينون أن لا هوادة في الحق ولا دهانة، بله خلا أن غوصهم على الحقائق يعمر الألباب والأذهان، وذلك لأنهم أغفلوا أمر دنياهم فجهلوا حذق التصرف فيها، فأقبلوا على آخرتهم فشغلوا بها فاستحقوا أن يكونوا أكثر أهلها، وقال الغزالي: الأبله البليد في أمور الدنيا لأن قوة العقل لا تفي بعلوم الدنيا والآخرة جميعا وهما علمان متنافيان، فمن صرف عنايته إلى أحدهما قصرت بصيرته عن الأخرى على الأكثر.\nانظر: \"فيض القدير\" للمناوي ٢/ ١٠١ - ١٠٢، \"شعب الإيمان\" للبيهقي ٢/ ٥٩.\n(١) وأولى الأقوال في ذلك بالصواب أن يقال كما قال الله جل ثناؤه ﴿إِنَّ أَصْحَابَ الْجَنَّةِ﴾ وهم أهلها ﴿فِي شُغُلٍ فَاكِهُونَ﴾ بنعم وذلك الشغل الذي هم فيه نعمة، وافتضاض أبكار، ولهو ولذّة، وشغل عما يَلْقى أهل النار. وهو اختيار الطبري في \"جامع البيان\" للطبري ٢٣/ ١٨.","vol":"22","page":289},{"text":"قال الكسائي: الفاكه والفاكهة مثل شاحم ولاحم ولابن وتامر (١).\nواختلف العلماء في معناها:\nقال ابن عباس: فرحون (٢).\nوقال مجاهد والضحاك معجبون (٣).\nالسدي: ناعمون.\n\n<span data-type=\"title\" id=toc-4159>٥٦ </span>- قوله تعالى: ﴿هُمْ وَأَزْوَاجُهُمْ﴾ حلائلهم (٤).\n﴿فِي ظِلَالٍ﴾ قراءة العامة بالألف وكسر الظاء على جمع ظل.\nقرأ ابن مسعود عبيد بن عمير وحمزة والكسائي، وخلف (ظلل) جمع ظلة (٥).\n_________\n(١) قال الطبري في \"جامع البيان\" ٢٣/ ١٩: واختلفوا أيضًا في قراءة قوله: ﴿فَاكِهُونَ﴾ فقرأت ذلك عامة قرّاء الأمصار فاكِهُونَ بالألف. وذُكر عن أبي جعفر القارئ أنه كان يقرؤه: (فَكِهُونَ) بغير الف. والصواب من القراءة في ذلك عندي قراءة من قرأه بالألف، لأن ذلك هو القراءة المعروفة.\n(٢) رواه الطبري في \"جامع البيان\" ٢٣/ ١٩، عن ابن عباس.\n(٣) رواه الطبري في \"جامع البيان\" ٢٣/ ١٩، عن مجاهد.\n(٤) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٠، عن مجاهد.\n(٥) واختلفت القرّاء في قراءة ذلك، فقرأه بعضهم: (فِي ظُلَلٍ): جمع ظلة، كما تُجمع الحُلة حُللًا. وقرأه آخرون: ﴿فِي ظِلَالٍ﴾ وإذا قرئ ذلك كذلك كان له وجهان: أحدهما أن يكون مُرادا به جمع الظّلَل الذي هو بمعنى الكِنّ، فيكون معنى الكلمة حينئذٍ: هم وأزواجهم في كنّ لا يضْحَوْن لشمس كما يَضْحَى لها أهلُ الدنيا، لأنه لا شمس فيها. والآخر: أن يكون مرادا به جمع ظلة، فيكون وجه جمعها كذلك نظير جمعهم الحلة في الكثرة: الحلال، والقلة: قلال.\nانظر: \"جامع البيان\" للطبري ٢٣/ ٢٠.","vol":"22","page":290},{"text":"﴿عَلَى الْأَرَائِكِ﴾ وهي (١) السرر في الحجال (٢)، واحدتها أريكة مثل سفينة وسفن وسفائن.\nوقيل: هي الفرش (٣) ﴿مُتَّكِئُونَ﴾.\n\n<span data-type=\"title\" id=toc-4160>٥٧ </span>- ﴿لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُمْ مَا يَدَّعُونَ (٥٧)﴾ قال ابن عباس: يسألون.\nمقاتل: يتمنون ويريدون (٤).\nوقيل: معناه من ادعى منهم شيئًا فهو له بحكم الله -﷿-، لأنهم لا يدعون إلَّا إلى (٥) ما يحسن.\n\n<span data-type=\"title\" id=toc-4161>٥٨ </span>- ﴿سَلَامٌ﴾ قراءة العامة بالرفع، أي: لهم سلام.\nوقرأ النخعي بالنصب على القطع أو المصدر (٦).\n_________\n(١) في (م): يعني.\n(٢) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٠، عن ابن عباس ومجاهد، وعكرمة.\nالحجلة بالتَّحريك: بَيْت كالقبة يستر بالثياب، وتكون له أزرار كبار، وتجمع على حجال. والحجلة بفتحتين واحدة حجال: العروس، وهي بيت يزين بالثياب والأسرة والستور.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٤٦. \"مختار الصحاح\" للرازي (ص ٥٣).\n(٣) في (م): هن العرش.\n(٤) وهو قول الطبري في \"جامع البيان\" للطبري ٢٣/ ٢١.\n(٥) سقطت من (م).\n(٦) في (م): والمصدر.\nقال الطبري في \"جامع البيان\" ٢٣/ ٢١: والذي هو أولى بالصواب على ما جاء به الخبر عن محمد بن كعب القرظي، أن يكون سلام خبرا لقوله ﴿وَلَهُمْ مَا يَدَّعُونَ﴾ فيكون معنى ذلك: ولهم فيها ما يدعون، وذلك ﴿سَلَامٌ﴾ من الله =","vol":"22","page":291},{"text":"[٢٣٩٢] أخبرني الحسين بن محمد بن عبد الله الحافظ (١)، أخبرنا أحمد بن جعفر بن حمدان بن عبد الله (٢)، أخبرنا أحمد بن الفرج المقري (٣)، أخبرنا محمد بن عبد الملك بن أبي الشوارب (٤)، أخبرنا أبو عاصم عبيد الله بن عبد الله العباداني (٥)، أخبرنا الفضل ابن عيسى الرقاشي (٦).\n_________\n= عليهم، بمعنى: تسليم من الله، ويكون سلام ترجمة ما يدعون، ويكون القول خارجا من قوله: سلام. وهذا القول الذي قاله محمد بن كعب، ينبئ عن أن ﴿سَلَامٌ﴾ بيان عن قوله: ﴿مَا يَدَّعُونَ﴾، وأن القول خارج من السلام.\n(١) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) أبو بكر القطيعي، ثقة.\n(٣) أحمد بن الفرج بن عبد الله، المحدث المعمر، أبو علي الجشمي البغدادي المقرئ، حدث عن عباد بن عباد المهلبي، وسويد بن عبد العزيز، وغيرهم. قال الحسين بن أحمد الحافظ: هو ضعيف، قال الذهبي: توفي قبل (٢٧٠ هـ) انظر: \"تاريخ بغداد\" للخطيب ٤/ ٣٤١، \"سير أعلام النبلاء\" للذهبي ١٣/ ٤٠.\n(٤) صدوق.\n(٥) ويقال: عبد الله بن عبيد الله، قال ابن معين: لم يكن به بأس، صالح الحديث، وقال أبو زرعة: شيخ، وقال أبو حاتم: ليس به بأس، وقال أبو داود: لا أعرفه، وقال العقيلي: منكر الحديث، وذكره ابن حبان في \"الثقات\" وقال: كان يخطئ، وقال الحافظ: لين الحديث، روى له ابن ماجه.\nانظر: \"الضعفاء الكبير\" للعقيلي ٢/ ٢٧٤، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٠٠، \"الثقات\" لابن حبان ٧/ ٤٦، \"تهذيب الكمال\" للمزي ٣٤/ ٧، \"ميزان الاعتدال\" للذهبي ٢/ ٤٥٨، ٤/ ٥٤٣، \"تقريب التهذيب\" لابن حجر (٨١٩٥).\n(٦) الفضل بن عيسى بن أبان الرقاشي، أبو عيسى البصري الواعظ، منكر الحديث، ورمي بالقدر.","vol":"22","page":292},{"text":"[٢٣٩٣] وأخبرنا عبد الخالق بن عبد الخالق المؤذن (١)، أخبرنا أبو بكر أحمد بن محمد بن موسى الملحمي الأصفهاني (٢)، أخبرنا الحسن بن أبي على الزعفراني (٣)، أخبرنا ابن أبي الشوارب (٤)، أخبرنا أبو عاصم (٥)، أخبرنا الفضل الرقاشي (٦)، عن محمد بن المنكدر (٧)، عن جابر بن عبد الله قال: قال النبي - ﷺ -: \"بينا أهل الجنة في نعيمهم إذ سطع لهم نور، فرفعوا رؤوسهم فإذا الرب -﷿- قد أشرف عليهم من فوقهم فقال: السلام عليكم يا أهل الجنة، فذلك قول الله -﷿-: ﴿سَلَامٌ قَوْلًا مِنْ رَبٍّ رَحِيمٍ (٥٨)﴾، فينظر إليهم وينظرون إليه، فلا يلتفتون إلى شيء من النعيم ما داموا ينظرون إليه حتى يحتجب عنهم، فيبقى نوره وبركته عليهم في ديارهم\" (٨).\n_________\n(١) أبو القاسم عبد الخالق بن علي بن عبد الخالق، ثقة.\n(٢) أحمد بن محمد بن موسى؛ أبو بكر الملحمي، عن أبي خليفة الجمحي قال ابن مردويه: ذاهب الحديث ضعيف جدًا. انظر \"ميزان الاعتدال\" للذهبي ١/ ١٥١، \"لسان الميزان\" لابن حجر ١/ ٢٩٥.\n(٣) الحسن بن الفضل بن السمح أبو علي الزعفراني البوصراني، متروك.\n(٤) صدوق.\n(٥) لين الحديث.\n(٦) منكر الحديث ورمي بالقدر.\n(٧) ثقة.\n(٨) [٢٣٩٢، ٢٣٩٣] الحكم على الإسناد:\nرواه المصنف من طريقين كلاهما ضعيف.\nالتخريج:\nرواه الديلمي في \"مسند الفردوس\" ٢/ ١٤ (٢١٠٦). وابن ماجه في كتاب السنة =","vol":"22","page":293},{"text":"<span data-type=\"title\" id=toc-4162>٥٩ </span>- قوله تعالى: ﴿وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ (٥٩)﴾ قال ابن عباس: تفرقوا.\nأبو العالية: تميزوا. السدي: كونوا على حدة.\nقتادة: عزلوا عن كل خير (١).\nضحاك: إن لكل كافر في النار بيتًا يدخل ذلك البيت ويردم بابه في النار، فيكون فيه أبد الآبدين، لا يرى ولا يُرى.\n\n<span data-type=\"title\" id=toc-4163>٦٠ </span>- ﴿أَلَمْ أَعْهَدْ إِلَيْكُمْ﴾\nألم آمركم؟، ﴿يَابَنِي آدَمَ أَنْ لَا تَعْبُدُوا الشَّيْطَانَ﴾ أي: لا تطيعوه في معصية الله ﴿إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ﴾.\n\n<span data-type=\"title\" id=toc-4164>٦١ </span>- ﴿وَأَنِ اعْبُدُونِي هَذَا صِرَاطٌ مُسْتَقِيمٌ (٦١)﴾\n\n<span data-type=\"title\" id=toc-4165>٦٢ </span>- ﴿وَلَقَدْ أَضَلَّ مِنْكُمْ﴾ أي أغوى بالدعاء إلى المعصية\n﴿جِبِلًّا كَثِيرًا﴾ قرأ على ﵁ (٢) (جيلًا) بالياء مخففًا.\nوقرأ أهل المدينة، وعاصم، وأيوب، وأبو عبيد بكسر الجيم والباء وتشديد اللام.\nوقرأ يعقوب بضم الجيم والباء وتشديد اللام، وبه قرأ الحسن،\n_________\n= من \"سننه\"، وضعفه الألباني في \"ضعيف الجامع\" (٢٣٦٣)، \"ضعيف سنن ابن ماجه\" ١/ ٦٥، و\"مشكاة المصابيح\" (٥٦٦٤).\n\"مجمع الزوائد\" للهيثمي ٧/ ٩٨ (١١٣٠٠)، وقال: رواه البزار، عن جابر، وفيه الفضل بن عيسى الرقاشي وهو ضعيف، وانظر \"كنز العمال\" للمتقي الهندي (٣٩٣٣٩).\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٢، عن قتادة.\n(٢) في (م): -﵇-. قلت: الترضي عنهم هو منهج القرآن الكريم ﴿رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ﴾ وهو الذي عليه أهل العلم من سلف الأمة.","vol":"22","page":294},{"text":"وعبيد بن عمير، وعيسى بن عمر، والأشهب.\nوقرأ ابن عمر (١)، وأبو عمرو بضم الجيم وجزم الباء مخففا. وقرأ الباقون بضم الباء والجيم وتخفيف اللام. وكلها لغات معناه: الخلق والأمة، وإنما اختار (٢) أبو عبيد، وأبو حاتم ضم الجيم والباء والتشديد لقوله: ﴿وَالْجِبِلَّةَ الْأَوَّلِينَ﴾ (٣)، ﴿أَفَلَمْ تَكُونُوا تَعْقِلُونَ﴾.\n\n<span data-type=\"title\" id=toc-4166>٦٣ </span>- ﴿هَذِهِ جَهَنَّمُ الَّتِي كُنْتُمْ تُوعَدُونَ (٦٣)﴾ تُحَذَّرون (٤).\n\n<span data-type=\"title\" id=toc-4167>٦٤ </span>- ﴿اصْلَوْهَا﴾ ادخلوها ﴿الْيَوْمَ بِمَا كُنْتُمْ تَكْفُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4168>٦٥ </span>- ﴿الْيَوْمَ نَخْتِمُ عَلَى أَفْوَاهِهِمْ﴾ فلا يتكلمون.\nقال قتادة: جرى بينهم خصومات وكلام فكان هذا آخرها (٥).\n[٢٣٩٤] أخبرني الحسين بن محمد بن الحسين (٦)، أخبرنا أحمد\n_________\n(١) في (م): عامر.\n(٢) في (م): اختارها.\n(٣) قال الطبري في \"جامع البيان\" ٢٣/ ٢٣: واختلف القرّاء في قراءة ذلك، فقرأته عامة قرّاء المدينة وبعض الكوفيين ﴿جِبِلًّا﴾ بكسر الجيم وتشديد اللام، وكان بعض المكيين وعامة قراء الكوفة يقرؤونه: (جُبُلًا) بضم الجيم والباء وتخفيف اللام. وكان بعض قراء البصرة يقرؤه: (جُبْلًا) بضم الجيم وتسكين الباء، وكل هذِه لغات معروفات، غير أني لا أحب القراءة في ذلك إلَّا بإحدى القراءتين اللتين إحداهما بكسر الجيم وتشديد اللام، والأخرى: ضم الجيم والباء وتخفيف اللام، لأن ذلك هو القراءة التي عليها عامة قرّاء الأمصار.\n(٤) في (م): وتخلدون.\n(٥) رواه الطبري ٢٣/ ٢٤، عن قتادة.\n(٦) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.","vol":"22","page":295},{"text":"بن جعفر بن حمدان (١)، أخبرنا أبو عامر حامد بن سعدان (٢)، أخبرنا أحمد بن صالح (٣)، أخبرنا عبد الله بن وهب (٤)، حدثني عمرو بن الحارث (٥)، عن دراج (٦)، عن أبي الهيثم (٧)، عن أبي سعيد الخدري، عن رسول الله - ﷺ - أنه قال: \"إذا كان يوم القيامة عُرِّف الكافر بعمله فجحد وخاصم، فيقال له: هؤلاء جيرانك يشهدون عليك، فيقول: كذبوا، فيقول: أهلك وعشيرتك، فيقول: كذبوا، فيقول: أحلفوا فيحلفون، ثم يصمتهم الله -﷿-، وتشهد ألسنتهم ثم يدخلهم النار\" (٨).\n_________\n(١) أبو بكر القطيعي، ثقة.\n(٢) قال ابن المنادي: مستور، صالح، ثقة.\n(٣) أحمد بن صالح المصري، أبو جعفر، المعروف بابن الطبري. ثقة حافظ.\n(٤) عبد الله بن وهب بن مسلم القرشي الفهري، أبو محمد المصري الفقيه، ثقة حافظ عابد.\n(٥) أبو أمية المصري، ثقة فقيه حافظ.\n(٦) ابن سمعان، أبو السمع المصري، صدوق في حديثه عن أبي الهيثم ضعف.\n(٧) سليمان بن عمرو المصري، ثقة.\n(٨) [٢٣٩٤] الحكم على الإسناد:\nضعيف، لأنه من رواية دراج عن أبي الهيثم.\nالتخريج:\nذكره الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٥١ وقال: رواه أبو يعلى بإسناد حسن على ضعف فيه. وضعفه الألباني في \"ضعيف الجامع\" (٦٦٢)، و\"سلسلة الأحاديث الضعيفة\" (٢٧٠٨).","vol":"22","page":296},{"text":"[٢٣٩٥] وأخبرني ابن فنجويه (١)، أخبرنا ابن أبي شنبة (٢) [نا] (٣) الفريابي (٤)، أخبرنا هشام بن عمار (٥)، أخبرنا إسماعيل بن عياش (٦)، حدثني ضمضم بن زرعة (٧)، عن شريح بن عبيد (٨)، عن عقبة بن عامر (٩) أنه سمع النبي - ﷺ - يقول: \"إن أول عظم ينطق من الإنسان يوم يختم على الأفواه فخذه من رجله الشمال\" (١٠).\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) عبيد الله بن محمد بن شنبة، لم يذكر بجرح أو تعديل.\n(٣) ساقطة من النسخ، والصواب إثباتها.\n(٤) جعفر بن محمد، إمام حافظ ثبت.\n(٥) هشام بن عمار بن نصير، أبو الوليد الدمشقي، صدوق، كبر فصار يتلقن، فحديثه القديم أصح.\n(٦) صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٧) ضمضم بن زرعة بن ثوب الحضرمي الحمصي، روى له أبو داود وابن ماجه في التفسير، وثقه ابن معين وابن حبان، وقال أبو حاتم: ضعيف. وقال الحافظ: صدوق يهم.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٦٨، \"الثقات\" لابن حبان، ٦/ ٤٨٥، \"تهذيب الكمال\" للمزي ١٣/ ٣٢٧، \"تقريب التهذيب\" لابن حجر (٢٩٩٢).\n(٨) شريح بن عبيد بن شريح بن عبد بن عريب الحضرمي، ثقة وكان يرسل كثيرًا.\n(٩) عقبة بن عامر بن عبس بن عمرو بن عدي، صحابي جليل.\n(١٠) [٢٣٩٥] الحكم على الإسناد:\nفيه شيخ شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nانفرد به أحمد في \"المسند\" ٤/ ١٥١ (١٧٣٧٤)، عن عقبة بن عامر.","vol":"22","page":297},{"text":"[٢٣٩٦] وأخبرني ابن فنجويه (١)، أخبرنا القطيعي (٢)، أخبرنا عبد الله بن أحمد بن حنبل (٣) قال: حدثني أبي (٤)، أخبرنا يزيد (٥)، أخبرنا الجريري أبو مسعود (٦)، عن حكيم بن معاوية بن حيدة (٧)، عن أبيه (٨)، عن النبي - ﷺ - قال: \"تختمون (٩) يوم القيامة على أفواهكم الفدام (١٠)، وإن أول ما يتكلم من الآدمي فخذه وكفه\" (١١).\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) أحمد بن جعفر الحنبلي، ثقة.\n(٣) ثقة.\n(٤) سقطت من (م). وهو الإمام أحمد بن حنبل الثقة الحافظ الفقيه الحجة.\n(٥) ابن هارون الواسطي، ثقة متقن عابد.\n(٦) سعيد بن إياس، ثقة اختلط قبل موته بثلاث سنين.\n(٧) حكيم بن معاوية بن حيدة القشيري البصري، صدوق.\n(٨) معاوية بن حيدة بن معاوية بن قشير، صحابي جليل.\n(٩) في (م): تجيئون.\n(١٠) الفِدام: ما يُشَدّ على فم الإبريق والكوز من خرقة لتصفية الشراب الذي فيه: أي إنهم يمنعون الكلام بأفواههم حتى تتكلم جوارحهم فشبه ذلك بالفدام. وقيل: كل سقاة الأعاجم إذا سقوا فدموا أفواههم: أي غطوها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٢١.\n\"مختار الصحاح\" للرازي (ص ٢٠٧).\n(١١) [٢٣٩٦] الحكم على الإسناد:\nفيه حكم بن معاوية صدوق.\nالتخريج:\nرواه أحمد في \"المسند\" ٥/ ٣ (٢٠٠٢٦) عن معاوية بن حيدة بلفظ: (تجيئون يوم القيامة على أفواهكم الفدام، وإن أول ما يتكلم من الآدمي فخذه وكفه)، وجود إسناده الإمام أحمد. =","vol":"22","page":298},{"text":"﴿وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ﴾.\n\n<span data-type=\"title\" id=toc-4169>٦٦ </span>- ﴿وَلَوْ نَشَاءُ لَطَمَسْنَا عَلَى أَعْيُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ﴾\nفتبادروا إلى الطريق (١) ﴿فَأَنَّى يُبْصِرُونَ﴾ وقد طمسنا أعينهم؟ ! (٢).\nقال ابن عباس، ومقاتل، وعطاء، وقتادة: يعني: ولو نشاء لفقأنا أعين ضلاقهم وأعميناهم عن غيهم، وحولنا أبصارهم من الضلالة إلى الهدى فاهتدوا وأبصروا رشدهم، فأنى يبصرون ولم أفعل ذلك بهم؟ ! .\nوقال الحسن، والسدي: يعني: ولو نشاء لتركناهم عميًا يترددون، فكيف يبصرون الطريق حينئذ.\n\n<span data-type=\"title\" id=toc-4170>٦٧ </span>- ﴿وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَى مَكَانَتِهِمْ﴾\nأي: أقعدناهم في منازلهم قردة وخنازير، والمسخ تحويل الصورة.\n﴿فَمَا اسْتَطَاعُوا مُضِيًّا وَلَا يَرْجِعُونَ﴾ إلى ما كانوا عليه، وقيل: لا يستطيعون الذهاب ولا الرجوع.\n\n<span data-type=\"title\" id=toc-4171>٦٨ </span>- ﴿وَمَنْ نُعَمِّرْهُ نُنَكِّسْهُ﴾\n_________\n= ورواه النسائي في \"السنن الكبرى\" ٦/ ٤٣٩ (١١٤٣١). وابن أبي شيبة في \"المصنف\" ٧/ ٢٧٥ (٣٦٠٣٧). والطبراني في \"المعجم الأوسط\" ٦/ ٢٢٠ (٦٢٣٩)، \"المعجم الكبير\" ١٩/ ٤٢٤ - ٤٢٧ (١٠٣١، ١٠٣٧، ١٠٣٨).\nوصححه الألباني في \"سلسلة الأحاديث الصحيحة\" ٦/ ٤٧٩ (٢٧١٣).\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٥، عن قتادة، وابن زيد.\n(٢) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٥، عن مجاهد.","vol":"22","page":299},{"text":"قرأ الأعمش، وعاصم، وحمزة بالتشديد.\nغيرهم بفتح النون وضم الكاف مخففًا، أي: نرده إلى أرذل العمر فيشبه (١) حال الصبي الذي هو أول الخلق.\nوقيل: نُصّيِّره بعد القوة إلى الضعف، وبعد (٢) الزيادة إلى النقصان، وبعد الجدّة والطراوة إلى البلى والخلوقة (٣) فكأنه نكس حاله.\n[٢٣٩٧] وأخبرني ابن فنجويه (٤)، أخبرنا ابن حبش (٥)، أخبرنا أبو القاسم بن الفضل (٦)، أخبرنا محمد بن حميد (٧)، أخبرنا مهران بن أبي عمر (٨)، عن سفيان (٩): ﴿وَمَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ﴾ قال:\n_________\n(١) في (م): شبيه.\n(٢) في (م): ومن.\n(٣) الخلوقة: البلى والتمزق، يقال: خلق الثوب، أي: بلي. ثوب خلق. أي: بال، وإخلاق الثوب تقطيعه، ورجل أخلق من المال، أي: خلو عار، يقال: حجر أخلق، أي: أملس مصمت لا يؤثر فيه شيء، واخلولق: اجتمع بعد تفرق، والمراد هنا أنه يعود إلى حال الضعف والتفرق والبلى.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٧١، \"مختار الصحاح\" للرازي (٧٨).\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) الحسين بن محمد بن حبش، ثقة مأمون.\n(٦) العباس بن الفضل بن شاذان، إمام محقق مجود.\n(٧) محمد بن حميد بن حيان الرازي، حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(٨) مهران بن أبي عمر العطار، أبو عبد الله الرازي، صدوق له أوهام سيئ الحفظ.\n(٩) الثوري، ثقة حافظ، إمام فقيه حجة.","vol":"22","page":300},{"text":"إذا بلغ ثمانين سنة تغير جسمه (١).\n﴿أَفَلَا يَعْقِلُونَ﴾.\n\n<span data-type=\"title\" id=toc-4172>٦٩ </span>- ﴿وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ﴾ لأنه يورث الشبهة.\n[٢٣٩٨] أخبرني أبو عبد الله الحسين بن محمد الثقفي (٢) بقراءتي عليه في داري، أخبرنا أحمد بن محمد بن إسحاق (٣)، أخبرنا حامد بن شعيب (٤)، أخبرنا سريج بن يونس (٥)، أخبرنا يحيى بن عبد الملك بن أبي غنية (٦)، عن أبيه (٧)،\n_________\n(١) [٢٣٩٧] الحكم على الإسناد:\nفيه محمد بن حميد الرازي، ضعيف.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو بكر ابن السني، حافظ ثقة.\n(٤) حامد بن محمد بن شعيب بن زهير؛ أبو العباس البلخي المؤدب، ثقة.\n(٥) سريج بن يونس بن إبراهيم البغدادي، ثقة عابد.\n(٦) يحيى بن عبد الملك بن حميد بن أبي غنية الخزاعي، أبو زكريا الكوفي، قال أحمد: كان ثقة شيخًا له هيئة، رجلًا صالحًا، ووثقه ابن معين، والدارقطني وأبو داود والعجلي وابن حبان، وقال النسائي: ليس به بأس، روى له أبو داود في \"المراسيل\"، وباقي الستة. قال الحافظ: صدوق له أفراد، مات سنة بضع وثمانين ومائة هجرية.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٧١، \"الثقات\" لابن حبان ٧/ ٦١٤، \"تهذيب الكمال\" للمزي ٣١/ ٤٤٦، \"تقريب التهذيب\" لابن حجر (٧٥٩٨).\n(٧) عبد الملك بن حميد بن أبي غنية الخزاعي الكوفي، ثقة، وثقه أحمد وابن معين، وابن حبان والعجلي، روى له الجماعة. =","vol":"22","page":301},{"text":"عن الحكم (١) قال: كان رسول الله - ﷺ - يتمثل بقول العباس (٢) بن مرادس:\nأتجعل نهبي ونهب العبيد بين الأقرع وعيينة (٣)\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٤٧، \"الثقات\" لابن حبان ٧/ ٩٦، \"تهذيب الكمال\" ١٨/ ٣٠٢، \"تقريب التهذيب\" لابن حجر (٤١٧٦).\n(١) الحكم بن عتيبة الكندي، أبو محمد، ثقة ثبت فقيه إلَّا أنه ربما دلس.\n(٢) في (م): عباس.\n(٣) هذا البيت قاله عباس بن مرداس، كما وردت القصة في \"صحيح مسلم\": أن النبي - ﷺ - قسم غنائم حنين فأعطى أبا سفيان ابن حرب، وصفوان بن أمية، وعيينة ابن حصن، والأقرع بن حابس، كل إنسان منهم مائة من الإبل، وأعطى عباس بن مرداس دون ذلك فقال عباس بن مرداس:\nأتجعل نهبي ونهب العبيد بين عيينة والأقرع؟\nفما كان بدر ولا حابس يفوقان مرداس في المجمع\nوما كنت دون امرئ منهما ومن تخفض اليوم لا يرفع\nقال: فأتم له رسول الله - ﷺ - مائة.\nوالنَّهْب: الغارة والسَّلْب. ومنه الحديث (فأُتِي بنَهْب) أي: غَنيمة. وقد يكون اسمَ ما يُنْهَب، كالعُمْرى والزُّقْبَى. والنَّهْب ها هنا بمعنى المَنْهوب، تَسْميةً بالمصدر. وجمع النَّهْب: نِهابٌ ونُهُوب.\nوعُبَيْد مُصَغَّر: اسم فَرَسه.\nوعيينة هو: ابن حصن الفزاري.\nوالأقرع هو: الأقرع بن حابس بن عقال بن محمد بن سفيان التميمي المجاشعي الدرامي، وفد على النبي - ﷺ -، وشهد فتح مكة وحنينا والطائف، وهو من المؤلفة قلوبهم، وقد حسن إسلامه، كان الأقرع حكما في الجاهلية، وإنما قيل له الأقرع لقرع كان برأسه، وكان شريفا في الجاهلية والإسلام، واستعمله عبد الله بن عامر على جيش سيره إلى خراسان فأصيب بالجوزجان هو والجيش، وذلك في زمن =","vol":"22","page":302},{"text":"قالوا: يا رسول الله، إنما قال: بين عيينة والأقرع، فأعادها فقال: بين الأقرع وعيينة، فقام إليه أبو بكر فقبل رأسه وقال: ﴿وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ﴾ (١).\n[٢٣٩٩] وأخبرنا الحسين بن محمد بن الحديثي (٢)، أخبرنا أحمد ابن جعفر بن حمدان (٣)، أخبرنا يوسف بن عبد الله بن ماهان (٤)، أخبرنا موسى بن إسماعيل (٥)، أخبرنا حماد بن سلمة (٦)، عن علي ابن زيد (٧)، عن الحسن (٨) أن النبي - ﷺ - كان يتمثل بهذا البيت:\n_________\n= عثمان، وذكر ابن الكلبي أنه كان مجوسيا قبل أن يسلم، وقيل: قتل الأفرع بن حابس باليرموك في عشرة من بنيه والله أعلم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٣٢. \"الإصابة\" لابن حجر ١/ ١٠١، (٢٣١). \"صحيح مسلم\" كتاب الزكاة باب إعطاء المؤلفة قلوبهم (١٠٦٠).\n(١) [٢٣٩٨] الحكم على الإسناد:\nإسناده مرسل.\nالتخريج:\nذكره ابن هشام في \"السيرة\" ٤/ ١٤٢.\n(٢) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو بكر القطيعي الحنبلي، ثقة.\n(٤) لم أجده.\n(٥) موسى بن إسماعيل المنقري، مولاهم، أبو سلمة التبوذكي البصري، ثقة ثبت.\n(٦) ثقة عابد، تغير حفظه بأخرة.\n(٧) ابن جدعان، ضعيف.\n(٨) البصري، ثقة فقيه، يرسل كثيرًا ويدلس.","vol":"22","page":303},{"text":"كفى بالاسلام والشيب للمرء ناهيا\nفقال أبو بكر: يا نبي الله إنما قال الشاعر: كفى الشيب والإسلام للمرء ناهيا، فقال أبو بكر، وعمر: أشهد أنك رسول الله، يقول (١) الله -﷿-: ﴿وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ﴾ (٢).\n[٢٤٠٠] وأخبرني الحسين (٣)، أخبرنا أحمد بن محمد بن إسحاق السني (٤)، أخبرنا حامد بن شعيب (٥)، أخبرنا سريج بن يونس (٦)،\n_________\n(١) سقطت من (م).\n(٢) [٢٣٩٩] الحكم على الإسناد:\nمرسل ضعيف.\nالتخريج:\nانظر: \"الجامع الصغير\" للسيوطي ١/ ٢٨٢ (٥٠٨) وعزاه إلى ابن سعد، عن الحسن مرسلا. \"الطبقات الكبرى\" لابن سعد ١/ ٣٨٢ - ٣٨٣. \"كشف الخفاء\" للعجلوني ١/ ٥٤٣ (١٤٦٥) وضعفه الألباني، انظر: \"ضعيف الجامع\" (٤٥٣٥)، \"السلسلة الضعيفة\" (٣٠٨٥).\nوانظر: \"التلخيص الحبير\" لابن حجر ٣/ ١٢٩. \"الإصابة\" لابن حجر ٣/ ٢٠٦. والشطر من بيت لسحيم عبد بني الحساس وكان أعجميًّا، أوله: ودع سليمى أن تجهزت غازيا، قيل: قتل في خلافة عثمان.\nانظر: \"الإصابة\" لابن حجر ٣/ ٢٥٠.\n(٣) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٤) أبو بكر ابن السني، حافظ ثقة.\n(٥) أبو العباس البلخي، ثقة وفي (م): أحمد بن شعيب، فإن كان كذلك فهو النسائي الإمام الحافظ.\n(٦) ثقة عابد.","vol":"22","page":304},{"text":"أخبرنا أبو سفيان (١)، عن معمر (٢)، عن قتادة (٣): ﴿وَمَا عَلَّمْنَاهُ الشِّعْرَ﴾ قال: بلغني أن عائشة سئلت: هل كان النبي - ﷺ - يتمثل بشيء من الشعر؟، قالت: كان الشعر أبغض الحديث إليه، قالت: ولم يتمثل بشيء من الشعر إلَّا ببيت أخي بني قيس طرفة:\nستبدي لك الأيام ما كنت جاهلًا ... ويأتيك بالأخبار من لم تزود\nفجعل يقول: \"يأتيك من لم تزود بالأخبار\"، فقال أبو بكر الصديق: ليس هكذا يا رسول الله، فقال: \"إني لست بشاعر ولا ينبغي لي\" (٤).\n_________\n(١) محمد بن حميد اليشكري، أبو سفيان المعمري البصري، ثقة.\n(٢) ثقة ثبت فاضل.\n(٣) ابن دعامة، ثقة ثبت.\n(٤) [٢٤٠٠] الحكم على الإسناد:\nضعيف؛ لجهالة الراوي عن عائشة.\nالتخريج:\nرواه أحمد في \"المسند\" (٢٣٨٧١، ٢٣٩٠، ٢٣٩٩٥، ٢٤٠٧٢، ٢٤٦٧٨) بألفاظ متقاربة، وذكر في بعض الروايات أن البيت لعبد الله بن رواحة. وفي بعض الروايات اقتصر على قولها: (كان أبغض الحديث إليه) لما سئلت: هل كان النبي - ﷺ - يتمثل بشيء من الشعر؟ . ورواه الترمذي في الأدب (٢٧٧٥) وقال: هذا حديث حسن صحيح. \"الدر المنثور\" للسيوطي ٥/ ٢٦٨، \"كشف الخفاء\" للعجلوني ١/ ٥٤٣ (١٤٦٥).\nقال ابن كثير في \"تفسير القرآن العظيم\" ١١/ ٣٧٧ - ٣٧٨: وهكذا رواه النسائي في \"اليوم والليلة\" من طريق إبراهيم بن مهاجر عن الشعبي عنها. وقال الحافظ أبو =","vol":"22","page":305},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= بكر البزار: حدثنا يوسف بن موسى، حدثنا أسامة عن زائدة عن سماك عن عكرمة، عن ابن عباس ﵄، قال: كان رسول الله - ﷺ - يتمثل من الأشعار: (ويأتك با لأخبار من لم تزود) ثم قال: ورواه غير زائدة، عن سماك، عن عطية، عن عائشة - ﵂ -، هذا في شعر طرفة بن العبد في معلقته المشهورة.\nفائدة: مسألة تعلم النبي - ﷺ - للشعر فيها تفصيل، فقد روي عنه - ﷺ - قال يوم حنين وهو راكب البغلة يقدم بها في نحور العدو: \"أنا النبي لا كذب أنا ابن عبد المطلب\"، لكن قالوا هذا وقع اتفاقًا من غير قصد لوزن شعر، بل جرى على اللسان من غير قصد إليه، قال الأخفش: إن هذا ليس بشعر، وروى ابن المظفر عن الخليل في كتاب \"العين\": إن ما جاء من السجع على جزأين لا يكون شعرا، وروى غيره عنه أنه من منهوك الرجز.\nوكذلك ما ثبت في الصحيحين عن جندب بن عبد الله - ﵁ -، قال: كنا مع رسول الله - ﷺ - في غار، فنكبت أصبعه، فقال - ﷺ -: \"هل أنت إلَّا أصبع دميت وفي سبيل الله ما لقيت\"، قال ابن العربي: إنما يكون هذا شعرا موزونا إذا كُسرت التاء من (دَمِيَتْ وَلَقِيت) فإن سكنت لم يكن شعرا بحال، لأن هاتين الكلمتين على هذِه الصفة تكون فعول، ولا مدخل لفعول في بحر السريع، ولعل النبي - ﷺ - قالها ساكنة التاء، أو متحركة التاء من غير إشباع. وقد روى ابن القاسم عن مالك أنه سُئل عن إنشاد الشعر فقال: لا تُكثر منه، فمن عيبه أن الله تعالى يقول: ﴿وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ﴾، وروي أن عمر بن الخطاب كتب إلى أبي موسى الأشعري أن أجمع الشعراء قبلك واسألهم عن الشعر، وهل بقي معهم معرفة به، وأحضر لبيدا ذلك. قال: فجمعهم وسألهم فقالوا: إنا لنعرفه ونقوله. وسأل لبيدا فقال: ما قلت شعرا منذ سمعت الله يقول: ﴿الم (١) ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ﴾. قال ابن العربي: هذِه الآية ليست من عيب الشعر، كما لم يكن قوله تعالى: ﴿وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ﴾ من عيب الخط. فلما لم تكن الأمية من عيب الخط كذلك لا يكون نفي النظم عن النبي - ﷺ - من عيب الشعر. وكل هذا لا ينافي كونه - ﷺ - ما علم شعرًا وما ينبغي له، فإن الله تعالى =","vol":"22","page":306},{"text":"﴿إِنْ هُوَ﴾ يعني: القرآن (١) ﴿إِلَّا ذِكْرٌ وَقُرْآنٌ مُبِينٌ﴾.\n\n<span data-type=\"title\" id=toc-4173>٧٠ </span>- قوله تعالى: ﴿لِيُنْذِرَ﴾\nبالتاء وفي الأحقاف (٢)، أهل المدينة، والشام، والبصرة إلَّا أبو عمرو الباقون بالياء، فالتاء للنبي - ﷺ -، والياء للقرآن.\n﴿مَنْ كَانَ حَيًّا﴾ أي: عاقلًا (٣) مؤمنًا في علم الله، لأن الكافر والجاهل ميت الفؤاد.\n﴿وَيَحِقَّ الْقَوْلُ﴾ ويجب العذاب ﴿عَلَى الْكَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-4174>٧١ </span>- ﴿أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينَا﴾\n_________\n= إنما علمه القرآن العظيم الذي ﴿لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ (٤٢)﴾ وليس هو بشعر كما زعمه طائفة من جهلة كفار قريش، ولا كهانة، ولا مفتعل، ولا سحر يؤثر، كما تنوعت فيه أقوال الضلال وآراء الجهال، وقد كانت سجيته - ﷺ - تأبى صناعة الشعر طبعًا وشرعًا كما روى الإمام أحمد، عن الأسود بن شيبان عن أبي نوفل قال: سألت عائشة ﵂: هل كان رسول الله - ﷺ - بسائغ عنده الشعر؟ فقالت: قد كان أبغض الحديث إليه. وقال عن عائشة رضي عنها: كان رسول الله - ﷺ - يعجبه الجوامع من الدعاء، ويدع ما بين ذلك. وروى أبو داود، عن أبي هريرة - ﵁ - عن النبي - ﷺ - \"لأن يمتلئ جوف أحدكم قيحًا خير له من أن يمتلئ شعرًا\".\nانظر: \"تفسير القرآن العظيم\" ١١/ ٣٧٨ - ٣٨٠.\n\"أحكام القرآن\" لابن العربي ٤/ ١٦١٤ - ١٦١٥.\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٧، عن قتادة.\n(٢) وهو قوله تعالى: ﴿وَهَذَا كِتَابٌ مُصَدِّقٌ لِسَانًا عَرَبِيًّا لِيُنْذِرَ الَّذِينَ ظَلَمُوا وَبُشْرَى لِلْمُحْسِنِينَ﴾ [الأحقاف: ١٢].\n(٣) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٧، عن الضحاك.","vol":"22","page":307},{"text":"يعني: عملناه من غير واسطة ولا وكالة ولا شركة ﴿أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ﴾ حافظون (١) ضابطون (٢) وقاهرون.\n\n<span data-type=\"title\" id=toc-4175>٧٢ </span>- ﴿وَذَلَّلْنَاهَا لَهُمْ﴾ سخرناها لهم.\n﴿فَمِنْهَا رَكُوبُهُمْ﴾ قراءة العامة بفتح الراء، أي: مركوبهم، كما يقال: ناقة حلوب، أي: محلوب.\nوقرأ الحسن والأعمش بضم الراء على المصدر.\n[٢٤٠١] وأخبرني ابن فنجويه (٣)، أخبرنا ابن حمدان (٤)، أخبرنا ابن ماهان (٥)، أخبرنا موسى بن إسماعيل (٦)، أخبرنا حماد بن سلمة (٧)، عن هشام بن عروة (٨)، عن عروة (٩) قال: في مصحف عائشة: (ركوبتهم) (١٠).\nوالركوب والركوبة واحد، مثل الحمول أو الحمولة.\n_________\n(١) سقطت من (م). وهو ابن الزبير، ثقة.\n(٢) رواه الطبري في \"جامع البيان\" ٢٨/ ٢٣، عن قتادة.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) أبو بكر القطيعي الحنبلي، ثقة.\n(٥) يوسف بن عبد الله، لم أجده.\n(٦) التبوذكي، ثقة ثبت.\n(٧) ثقه عابد، تغير حفظه بأخرة.\n(٨) ثقة فقيه ربما دلس.\n(٩) سقطت من (م)، وهو ابن الزبير، ثقة.\n(١٠) [٢٤٠١] الحكم على الإسناد:\nرجاله ثقات ما عدا ابن ماهان، لم أجده.","vol":"22","page":308},{"text":"﴿وَمِنْهَا يَأْكُلُونَ﴾ من لحومها (١).\n\n<span data-type=\"title\" id=toc-4176>٧٣ </span>- ﴿وَلَهُمْ فِيهَا مَنَافِعُ﴾\nمن أصوافها ولحومها وغير ذلك من المنافع ﴿وَمَشَارِبُ﴾ يعني: ألبانها (٢) ﴿أَفَلَا يَشْكُرُونَ﴾ ذلك.\n\n<span data-type=\"title\" id=toc-4177>٧٤ </span>- ﴿وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنْصَرُونَ (٧٤)﴾ فتمنعهم (٣) من عذاب الله، ولا يكون ذلك (٤) قط.\n\n<span data-type=\"title\" id=toc-4178>٧٥ </span>- ﴿لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُنْدٌ مُحْضَرُونَ (٧٥)﴾ في النار، لأنهم مع أوثانهم في النار، فلا يدفع بعضهم عن بعض النار.\n\n<span data-type=\"title\" id=toc-4179>٧٦ </span>- ﴿فَلَا يَحْزُنْكَ قَوْلُهُمْ﴾ يعني: تكذيبهم وجفاؤهم وأذاهم (٥).\nتم الكلام هاهنا ثم استأنف فقال: ﴿إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-4180>٧٧ </span>- قوله تعالى: ﴿أَوَلَمْ يَرَ الْإِنْسَانُ أَنَّا خَلَقْنَاهُ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ (٧٧)﴾ جدِل بالباطل.\n\nواختلفوا في هذا الإنسان من هو؟:\nفقال ابن عباس: هو عبد الله بن أبي (٦).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٨، عن قتادة. وفي (م): لحمانها.\n(٢) رواه الطبري في \"جامع البيان\" ٢٣/ ٢٩، عن قتادة.\n(٣) في (م): لتمنعهم.\n(٤) في (م): هلاك.\n(٥) سقطت من (م).\n(٦) رواه الطبري في \"جامع البيان\" ٢٣/ ٣١، عن ابن عباس.","vol":"22","page":309},{"text":"وقال سعيد بن جبير: هو العاص بن وائل السهمي (١).\nوقال الحسن: هو أمية بن خلف (٢).\nوقال قتادة: أبيّ بن خلف الجمحي (٣)، قال: وذلك أنه أتى النبي - ﷺ - بعظم حائل قد بلي فقال: يا محمد أترى الله يحيي هذا بعد ما رمَّ (٤)؟ !، فقال - ﷺ -: \"نعم، ويبعثك ويدخلك النار\" (٥) فأنزل الله تعالى هذِه الآيات.\n\n<span data-type=\"title\" id=toc-4181>٧٨ </span>- ﴿وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ﴾ بدء أمره.\n﴿قَالَ مَنْ يُحْيِ الْعِظَامَ وَهِيَ رَمِيمٌ﴾ بالية، وإنما لم يقل رميمة لأنه معدول من فاعله، وكل ما كان معدولا عن وجهه ووزنه كان مصروفًا عن إعرابه كقوله: ﴿وَمَا كَانَتْ أُمُّكِ بَغِيًّا﴾ (٦) أسقط الهاء\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ٣٠ - ٣١، عن سعيد بن جبير.\n(٢) كان من صناديد الكفر الذين قُتلوا يوم بدر، هو وأبي بن خلف الجمحي.\n(٣) رواه الطبري في \"جامع البيان\" ٢٣/ ٣٠، عن مجاهد، وابن أبي نجيح، وقتادة.\n(٤) في (م): قد رم.\n(٥) قال ابن إسحاق: ومشى أبي بن خلف بعظم بال قد أرم فقال: يا محمد أنت تزعم أن الله يبعث هذا بعد ما أرم؟ ثم فته بيده ثم نفخه في الريح نحو رسول الله - ﷺ - فقال: \"نعم أنا أقول ذلك يبعثه الله وإياك بعد ما تكونان هكذا ثم يدخلك النار\"، وأنزل الله تعالى ﴿وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِ الْعِظَامَ وَهِيَ رَمِيمٌ (٧٨) قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (٧٩)﴾ إلى آخر السورة.\nانظر: \"صحيح السيرة\" للألباني (ص ٢٠١)، وابن كثير في \"تفسير القرآن العظيم\" ١١/ ٣٨٣. ورواه الحارث في \"مسنده\" كما في \"بغية الباحث\" للهيثمي ٢/ ٧٢٧.\n(٦) مريم: ٢٨.","vol":"22","page":310},{"text":"لأنه (١) مصروفة عن باغية.\n\n<span data-type=\"title\" id=toc-4182>٧٩ </span>- ﴿قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا﴾ خلقها ﴿أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-4183>٨٠ </span>- ﴿الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ نَارًا﴾ وإنما لم يقل:\nمن (٢) الخضر، والشجر جمع شجرة لأنه رده إلى اللفظ.\nقال ابن عباس: هما شجرتان يقال لأحدهما المرخ والأخرى العفار، فمن أراد منهم النار قطع منهما غصنين مثل السواكين وهما خضراوان يقطر منهما الماء فيسحق المرخ -وهو ذكر- على العفار -وهو أنثى- فيخرج منهما النار بإذن الله -﷿-، تقول العرب:\nفي كل شجر نار ... واستمجد المَرْخ والعفار (٣)\n_________\n(١) في (م): لأنها.\n(٢) سقطت من (م).\n(٣) المَرْخُ: من شجر النار، معروف. والمَرْخُ: شَجر كثير الوَرْي سريعه. وفي المثل: في كل شجر نار، واستمجد المرخ والعفار. واستمجد: استفضل. أي: استكثرا من النار كأنهما أخذا من النار ما هو حسبهما فصلحا للاقتداح بهما، ويقال: لأنهما يسرعان الوري فشبها بمن يكثر من العطاء طلبا للمجد. قال أبو حنيفة: معناه اقتدح على الهوينا، فإن ذلك مجزئ إذا كان زنادك مرخا؛ وقيل: العفار الزند، وهو الأعلى، والمرخ: الزندة، وهو الأسفل؟ قال الأزهري: وقد رأيتهما في البادية والعرب تضرب بهما المثل في الشرف العالي فتقول: في كل الشجر نار. واستمجد المرخ والعفار.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٥٤، ٣٩٦، ٤/ ٥٨٩.","vol":"22","page":311},{"text":"وقال الحكماء: كل شجر فيه نار إلَّا العناب.\n﴿فَإِذَا أَنْتُمْ مِنْهُ تُوقِدُونَ﴾ النار فذلك زنافى هم.\n\n<span data-type=\"title\" id=toc-4184>٨١ </span>- ﴿أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ﴾ قراءة العامة.\nوقرأ يعقوب (يقَدِر) على الفعل ﴿عَلَى أَنْ يَخْلُقَ مِثْلَهُمْ﴾.\nثم قال: ﴿بَلَى وَهُوَ الْخَلَّاقُ الْعَلِيمُ﴾.\n\n<span data-type=\"title\" id=toc-4185>٨٢ </span>- ﴿إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا﴾ أي: وجود شيء\n﴿أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ﴾.\n\n<span data-type=\"title\" id=toc-4186>٨٣ </span>- ﴿فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ (٨٣)﴾.","vol":"22","page":312},{"text":"<span data-type=\"title\" id=toc-4187>٣٧ - سُورَة الصَّافَّاتِ</span>","vol":"22","page":313},{"text":"سورة الصافات (١)\nمكية (٢) وهي ثلاثة آلاف وثمانمائة وستة وعشرون حرفًا وثمانمائة واثنتان وستون كلمة ومائة واثنتان وثمانون آية (٣).\n[٢٤٠٢] أخبرنا كامل بن أحمد المفيد (٤)، قال: نا محمد بن جعفر الوراق (٥)، قال: نا إبراهيم بن الفضل (٦)، قال: نا أحمد بن يونس (٧)، قال: نا سلام بن سليم (٨)، قال: نا هارون\n_________\n(١) قال ابن عاشور في \"التحرير والتنوير\" ٢٣/ ٨١: اسمها المشهور المتفق عليه الصافات؛ وبذلك سميت في كتب التفسير والكتب الستة وفي المصاحف كلها ولم يثبت شيء عن النبي - ﷺ - في تسميتها. وقال السيوطي في \"الإتقان\" ٢/ ٣٧٠: رأيت في كلام الجعبري أن سورة الصافات تسمى سورة الذبيح، وذلك يحتاج إلى مستند من الأثر.\n(٢) قال الألوسي في \"روح المعاني\" ٢٣/ ٦٣: ولم يحكوا في ذلك خلافًا. وأخرج ابن الضريس وابن مردويه والبيهقي في \"دلائل النبوة\" عن ابن عباس ﵄ قال: نزلت سورة الصافات بمكة.\nانظر: \"الدر المنثور\" للسيوطي ٧/ ٧٧.\n(٣) عند أكثر أهل العدد، وعدها البصريون مائة وإحدى وثمانون. انظر: \"التحرير والتنوير\" لابن عاشور ٢٣/ ٨١، \"روح المعاني\" للألوسي ٢٣/ ٦٤، \"الإتقان\" للسيوطي ٢/ ٤٤٤، \"بصائر ذوي التمييز\" للفيروزآبادي ١/ ٣٩٣.\n(٤) ثقة.\n(٥) محمد بن جعفر بن علان أبو جعفر الوراق الشروطي يعرف بالطوابيقي، صدوق.\n(٦) أبو إسحاق الأسدي الكوفي، ثقة.\n(٧) أبو عبد الله الكوفي، ثقة حافظ.\n(٨) ضعيف تركوه.","vol":"22","page":315},{"text":"ابن كثير (١)، عن زيد بن أسلم (٢)، عن أبيه (٣)، عن أبي أمامة (٤)، عن أبي بن كعب (٥) - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ ﴿وَالصَّافَّاتِ﴾ أعطي من الأجر عشر حسنات بعدد كل جني وشيطان، وتباعدت منه مردة الشياطين وبرئ من الشرك، وشهد له حافظاه يوم القيامة أنه كان مؤمنًا بالمرسلين\" (٦).\n_________\n(١) مجهول.\n(٢) قال الحافظ: هو تحريف والصواب: زيد بن سالم، جهله أبو حاتم.\n(٣) قال الذهبي: زيد عن أبيه، نكرة.\n(٤) أسعد بن سهل بن حنيف الأنصاري أبو أمامة معروف بكنيته، معدود في الصحابة.\n(٥) صحابي مشهور.\n(٦) [٢٤٠٢] الحكم على الإسناد:\nالإسناد ضعيف جدًّا.\nفيه سلام بن سليم المدائني تركوه. وفيه هارون بن كثير مجهول.\nوهذا الحديث موضوع لا نزاع بين المحدثين في وضعه.\nالتخريج:\nقال ابن الجوزي في \"الموضوعات\" ١/ ٣٩١ - ٣٩٢: وقد فرق هذا الحديث المصنف في \"تفسيره\" فذكر عند كل سورة منه ما يخصها وتبعه أبو الحسن الواحدي في ذلك ولا عجب منهما؛ لأنهما ليسا من أصحاب الحديث، وإنما العجب من أبي بكر بن أبي داود كيف فرقه على كتابه الذي صنفه في فضائل القرآن، وهو يعلم أنه حديث محال ... وهذا قبيح منهم؛ لأنه قد صح عن رسول الله - ﷺ - أنه قال: \"من حدث عني حديثًا يرى أنه كذب فهو أحد الكذابين\" ا. هـ أخرجه مسلم في مقدمة \"صحيحه\" باب: وجوب الرواية عن الثقات وترك الكذابين (٣).\nقلت: والحديث رواه العقيلي في كتاب \"الضعفاء الكبير\" ١/ ١٥٦ وابن أبي داود في \"فضائل القرآن\" وابن مردويه والواحدي في \"الوسيط\" من طرق عن أبي بن =","vol":"22","page":316},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4188>١ </span>قوله ﷿ ﴿وَالصَّافَّاتِ صَفًّا (١)﴾\nقال ابن عباس ومسروق والحسن وقتادة: يعني صفوف الملائكة في السماء كصفوف الخلق في الدنيا للصلاة (١).\nوقيل: هم الملائكة تصف أجنحتها في الهواء واقفةً فيه حتى يأمرها بما يريد (٢).\n_________\n= كعب، وكل طرق الحديث باطلة موضوعة.\n(١) انظر: \"الموضوعات\" لابن الجوزي ١/ ٣٩١ - ٣٩٢، \"الفوائد المجموعة\" للشوكاني (ص ٢٩٦)، \"المنار المنيف\" لابن القيم (ص ١١٤ - ١١٥)، \"حاشية الكشاف\" ٤/ ٦٩.\n(٢) وكذلك أيضًا قال سعيد بن جبير وعكرمة ومجاهد والسدي والربيع بن أنس، ذكره ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٦، وابن الجوزي في \"زاد المسير\" ٧/ ٤٤ وعزاه للجمهور.\nوأخرج الطبري في \"جامع البيان\" ٢٣/ ٣٣ قول مسروق وابن مسعود وقتادة، وهذا القول اختاره الطبري وابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٦، ونسبه ابن الجوزي في \"زاد المسير\" ٧/ ٤٤ للجمهور.\nوأبى أبو مسلم ذلك وقال: لا يجوز حمل هذا اللفظ وكذا ما بعده على الملائكة؛ لأن اللفظ مشعر بالتأنيث والملائكة مبرؤون عن هذِه الصفة. ورُدَّ على أبي مسلم قوله هذا كما ذكر الألوسي: بأن هذا فيه معنى جمع الجمع فهو جمع صافة، أي: طائفة أو جماعة صافة، ويجوز أي يكون تأنيث الفردي باعتبار أنه ذات ونفس.\nوقال الألوسي أيضًا: التأنيث المعنوي هو الذي لا يحسن أن يطلق عليهم وأما اللفظي فلا مانع منه كيف وهم المسمون بالملائكة. انظر: \"روح المعاني\" للألوسي ٢٣/ ٦٤. =","vol":"22","page":317},{"text":"وقيل: هي الطير (١) دليله قوله تعالى: ﴿وَالطَّيْرُ صَافَّاتٍ﴾ <span data-type=\"title\" id=toc-4189>(٢)</span>، وقوله تعالى: ﴿أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ﴾ (٣).\nوالصف ترتيب الجمع على خط كالصف في الصلاة والحرب (٤).\n\n٢ - ﴿فَالزَّاجِرَاتِ زَجْرًا (٢)﴾\nيعني الملائكة تزجر السحاب وتسوقه (٥)، قال قتادة: هي زواجر القرآن (٦).\n_________\n= قلت: ويشهد لهذا القول ما رواه مسلم وأبو داود وغيرهم عن جابر بن سمرة قال: قال رسول الله - ﷺ -: \"ألا تصفون كما تصف الملائكة عند ربهم\" قلنا: وكيف تصف الملائكة عند ربهم؟ قال: \"يتمون الصفوف المقدمة ويتراصون في الصف\". انظر: \"صحيح مسلم\" (٤٣٠) كتاب: الصلاة، باب: الأمر بالسكون في الصلاة والنهي عن الإشارة باليد ورفعها عند السلام، وإتمام الصفوف الأولى، \"سنن أبي داود\" (٦٦١) كتاب: الصلاة، باب: تسوية الصفوف.\n(١) \"زاد المسير\" لابن الجوزي ٧/ ٤٤، \"فتح القدير\" للشوكاني ٤/ ٣٨٦.\nقال الألوسي في \"روح المعاني\" ٢٣/ ٦٥: ولا يعول على هذا القول.\n(٢) النور: ٤١.\n(٣) الملك ١٩.\nقلت: وهناك قول ثالث نسبه القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٦٢ للقشيري: أنهم جماعة الناس المؤمنين إذا قاموا صفًّا في الصلاة أو في الجهاد.\n(٤) قال ابن منظور في \"لسان العرب\" ٩/ ١٦٤: الصف: السطر المستوي من كل شيء. (صف).\n(٥) قال بهذا القول مجاهد والسدي.\nانظر: \"جامع البيان\" للطبري ٢٣/ ٣٣ ونسبه لابن عباس والجمهور، ابن الجوزي في \"زاد المسير\" ٩/ ٤٥، \"روح المعاني\" للألوسي ٢٣/ ٦٥.\n(٦) قاله قتادة والربيع بن أنس، ورواه مالك عن زيد بن أسلم. انظر: \"جامع البيان\" للطبري ٢٣/ ٣٤، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٦، واختاره ابن كثير. =","vol":"22","page":318},{"text":"<span data-type=\"title\" id=toc-4190>٣ </span>- قال تعالى-: ﴿فَالتَّالِيَاتِ ذِكْرًا (٣)﴾\nيعني: جبريل ﵇ والملائكة تتلو كتب الله (١). عن مجاهد والسدي. وقيل: هم جماعة قراء القرآن (٢).\nوهي كلها جمع الجمع فالصافة جمع الصاف، والصافات جمع الصافة، وكذلك أُختاها (٣). وقيل: قسم بالله ﷿ على تقدير: ورب الصافات.\n\n<span data-type=\"title\" id=toc-4191>٤ </span>- ﴿إِنَّ إِلَهَكُمْ لَوَاحِدٌ (٤)﴾\nموضع القسم، قال مقاتل: وذلك أن كفار مكة قالوا: أجعل الآلهة إلهًا واحدًا، فأقسم الله ﷿ بهؤلاء (٤) ﴿إِنَّ إِلَهَكُمْ لَوَاحِدٌ (٤)﴾. قرأه الأعمش وأبو عمرو وحمزة كلهم بالإدغام والباقون بالبيان (٥).\n_________\n= وقال الطبري: والذي هو أولى بتأويل الآية عندنا ما قال مجاهد، ومن قال: هم الملائكة؛ لأن الله تعالى ذكره ابتدأ القسم بنوع من الملائكة وهم الصافون بإجماع من أهل التأويل فلأن يكون الذي بعده قسمًا بسائر أصنافهم أشبه ا. هـ واختاره أيضًا الشوكاني في \"فتح القدير\" ٤/ ٣٨٦.\n(١) \"جامع البيان\" للطبري ٢٣/ ٣٤، وابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٦ وابن الجوزي في \"زاد المسير\" ٧/ ٤٥.\n(٢) \"جامع البيان\" للطبري ٢٣/ ٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٦٢، \"فتح القدير\" للشوكاني ٤/ ٣٨٦، \"زاد المسير\" لابن الجوزي ٧/ ٤٥، \"التحرير والتنوير\" لابن عاشور ٢٣/ ٨٤.\n(٣) قلت: وهناك قول ثالث في تفسير الآية وهو: أنهم الأنبياء يتلون الذكر على أممهم. انظر: \"زاد المسير\" لابن الجوزي ٧/ ٤٥.\n(٤) يقصد (الزاجرات) و(التاليات).\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٦٢.","vol":"22","page":319},{"text":"<span data-type=\"title\" id=toc-4192>٥ </span>- ﴿رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ (٥)﴾\nأي: مطالع الشمس وذلك أن الله ﷿ خلق للشمس ثلاثمائة وستين كوة في المشرق وثلاثمائة وستين كوة في المغرب على عدد أيام السنة تطلع كل يوم من كوة منها وتغرب في كوة منها فهي المشارق وا لمغارب (١).\n[٢٤٠٣] حدثنا أبو محمَّد الحسن بن أحمد بن محمَّد المخلدي (٢) ﵀ إملاءً قال: حدثنا أبو العباس محمَّد بن إسحاق بن إبراهيم الثقفي (٣) إملاءً قال: حدثنا إسحاق بن إبراهيم بن عبد الرحمن ابن عم ابن منيع (٤) صدوق ثقة قال: نا ابن علية (٥)، عن عمارة بن أبي\n_________\n(١) \"المحرر الوجيز\" لابن عطية ٤/ ٤٦٥، \"روح المعاني\" للألوسي ٢٣/ ٦٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٥٦، \"إعراب القرآن\" للنحاس ٣/ ٤٠٩. قال النحاس: وحجة من أدغم أن التاء قريبة المخرج من هذِه الحروف، وحجة من ترك الإدغام هي اختلاف المخارج. انظر: \"إعراب القرآن\" للنحاس ٣/ ٤٠٩. قال ابن منظور: الكوة: الخرق في الحائط والثقب في البيت ونحوه.\n\"لسان العرب\" لابن منظور ١٥/ ٢٣٦.\n(٢) شيخ العدالة الإمام الصدوق.\n(٣) إمام حافظ ثقة.\n(٤) إسحاق بن إبراهيم بن عبد الرحمن بن منيع البغوي أبو يعقوب لقبه لؤلؤ، من شيوخه غير ابن عليه، وكيع بن الجراح، والعلاء بن برد، وممن روى عنه: البخاري، والبزار، وابن أبي الدنيا، وغيرهم كثير.\nوثقه ابن أبي حاتم والدارقطني وابن حبان وابن حجر. انظر \"الجرح والتعديل\" ٢/ ٢١١، \"تهذيب الكمال\" ٢/ ٣٦٦، \"تقريب التهذيب\" لابن حجر (٣٢٨).\n(٥) إسماعيل بن إبراهيم بن مقسم الإمام العلامة الحافظ الثبت.","vol":"22","page":320},{"text":"حفصة (١)، عن عكرمة (٢) قال ابن عباس - ﵁ -: إن الشمس تطلع كل سنة في ثلاثمائة وستين كوة، تطلع كل يوم في كوة لا ترجع إلى تلك الكوة إلى ذلك اليوم من العام القابل، ولا تطلع إلا وهي كارهة فتقول: رب لا تطلعني على عبادك فإني أراهم يعصونك يعلنون بمعاصيك، قال: أولم تسمعوا إلى ما قال أمية بن أبي الصلت (٣): حتى تجر وتجلد، قلت (٤): يا مولاي أتجلد الشمس؟ ! قال: عضضت بِهَنِ أبيك (٥). إنما اضطره الرَّوي (٦) إلى الجلد (٧).\n_________\n(١) ثقة.\n(٢) مولى ابن عباس، ثقة عالم بالتفسير لم يثبت تكذيبه.\n(٣) أمية بن أبي الصلت الثقفي الشاعر المشهور، وقد صدقه النبي - ﷺ -.\n(٤) القائل هو عكرمة مولى ابن عباس رضي الله عن الجميع.\n(٥) الهَنُ: الفرج.\nقلت: وعبارة (اعضض بِهَن أبيك) تقال عند زجر المخاطب، كما هو مدلول حديث النبي - ﷺ -: \"من تعزى بعزاء الجاهلية فأعضوه بِهَنِ أبيه ولا تكنوا\" أي قولوا له: اعضض أَيْرِ أبيك ولا تُكْنُوا عن الأَيْرِ بالهَنِ تنكيلًا له وتأديبًا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٧٨، \"صحيح الأدب المفرد\" للألباني (٣٤٦)، \"سلسلة الأحاديث الصحيحة\" للألباني (٢٦٩)، \"الأحاديث المختارة\" للضياء المقدسي ٤/ ١١.\n(٦) الروي: الحرف الذي تبنى عليه القصيدة وتنسب إليه، فيقال قصيدة دالية أو تائية. \"التعاريف\" للجرجاني (ص ١٥١).\n(٧) [٢٤٠٣] الحكم على الإسناد:\nصحيح الإسناد.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ٨٨، وأبو الشيخ في \"العظمة\" ٤٤/ ١١٨٣ =","vol":"22","page":321},{"text":"وقيل: كل موضع شرقت عليه الشمس فهو مشرق وكل موضع غربت عليه فهو مغرب، كأنه أراد رب جميع ما شرقت عليه الشمس.\n\n<span data-type=\"title\" id=toc-4193>٦ </span>- قوله -﷿-: ﴿إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ (٦)﴾\nقرأ عاصم برواية أبي بكر (بزينةٍ) منوَّنةٍ (الكواكبَ) نصبًا (١)، بمعنى بتزييننا الكواكبَ، وقيل: أعني الكواكبَ.\nوقرأ حمزة وعاصم (في سائر الروايات) (٢) منونة خفضًا على البدل، أي: بزينة بالكواكب (٣).\nوقرأ الباقون: (بزينة الكواكب) مضافة (٤). قال ابن عباس: يعني:\n_________\n= عن عكرمة عن ابن عباس به.\nوعزاه القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٦٣ - ٦٤ لابن الأنباري ولفظه: عن عكرمة عن ابن عباس قال: صدَّق رسول الله - ﷺ - أمية بن أبي الصلت في هذا الشعر:\nزُحَلٌ وَثَورٌ تحت رجْلِ يَمينه ... والنَّسْرُ لِلأُخرى وليثٌ مُرْصَدٌ\nوالشمسُ تطلعُ كلَّ آخِرِ لَيْلَةٍ ... حمراء يصبحُ لونُها يَتَوَرَّدُ\nليست بطالِعَةٍ لهم في رِسْلِها ... إلا مُعذَّبَةً وإلّا تُجْلَدُ\nقال عكرمة: (فقلت لابن عباس: يا مولاي أتجلد الشمس؟ فقال: إنما اضطره الروي إلى الجلد، لكنها تخاف العقاب) ا. هـ.\n(١) \"جامع البيان\" للطبري ٢٣/ ٣٥، \"المحرر الوجيز\" لابن عطية ٤/ ٤٦٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٥٦، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٢).\n(٢) سقط من (أ).\n(٣) انظر: \"جامع البيان\" للطبري ٢٣/ ٣٥، \"المحرر الوجيز\" لابن عطية ٤/ ٤٦٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٦.\n(٤) \"جامع البيان\" للطبري ٢٣/ ٣٥، \"المحرر الوجيز\" لابن عطية ٤/ ٤٦٥، \"زاد =","vol":"22","page":322},{"text":"بضوء الكواكب (١).\n\n<span data-type=\"title\" id=toc-4194>٧ </span>- ﴿وَحِفْظًا﴾\nوحفظناها حفظًا أو جعلناها أيضًا حفظًا (٢) وذلك سائغ في اللغة.\n﴿مِنْ كُلِّ شَيْطَانٍ مَارِدٍ﴾ خبيث خالي عن الخير (٣).\n\n<span data-type=\"title\" id=toc-4195>٨ </span>- ﴿لَا يَسَّمَّعُونَ﴾\nكأنه قال: فلا يسمعون. قرأ أهل الكوفة ﴿يَسَّمَّعُونَ﴾ بالتشديد (٤)،\n_________\n= المسير\" لابن الجوزي ٧/ ٤٦٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٥٦، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٢)، وهي قراءة ابن كثير ونافع وابن عامر وأبو عمرو والكسائي، انظر: المصادر نفسها.\n(١) \"مفاتيح الغيب\" للرازي ٢٦/ ١٠٥، \"الكشاف\" للزمخشري ٤/ ٣٥.\n(٢) انتصاب (حفظا) على المصدرية بإضمار فعل: أي حفظناها حفظا، أو على أنه مفعول لأجله، أي: زيناها بالكواكب للحفظ أو بالعطف على محل زينة، كأنه قالَ: إنا خلقنا الكواكب زينة للسماء (وحفظا من كل شيطان مارد)، \"فتح القدير\" للشوكاني ٤/ ٣٨٧، \"معالم التنزيل\" للبغوي ١٥/ ٤٤، \"جامع البيان\" للطبري ٢٣/ ٣٦ وهو عند الطبري مروي عن قتادة.\n(٣) بنحوه قال الراغب الأصفاني في \"مفردات ألفاظ القرآن\" (ص ٤٨٦) (مرد) فقال: المارد والمريد من شياطين الجن والإنس المتعري من الخيرات، من قولهم شجر أمرد إذا تعرى من الورق.\nفائدة: قال ابن عاشور: وفي وصفه بالمارد إشارة إلى أنه ما يصيب إخوانه من الضّر بالشهب لا يعظه عن تجديد محاولة الاستراق لما جبل عليه طبعه الشيطاني من المداومة على تلك السجايا الخبيثة كما لا ينزجر الفراش عن التهافت حول المصباح بما يصب أطراف أجنحته من مس النار. \"التحرير والتنوير\" لابن عاشور ٢٣/ ٩٠.\n(٤) \"جامع البيان\" للطبري ٢٣/ ٣٦، \"المحرر الوجيز\" لابن عطية ٤/ ٤٦٦، \"زاد =","vol":"22","page":323},{"text":"أي يتسمعون، قال مجاهد: كانوا يتسمعون ولكن لا يسمعون (١) اختيار أبي عبيد.\nوقرأ الآخرون بالتخفيف (٢). وهو اختيار أبي حاتم.\n﴿إِلَى الْمَلَإِ الْأَعْلَى﴾ يعني الكتبة من الملائكة في السماء (٣).\n﴿وَيُقذَفُونَ﴾ ويرمون (٤) ﴿مِنْ كُلِّ جَانِبٍ﴾ من آفاق السماء (٥).\n_________\n= المسير\" لابن الجوزي ٧/ ٤٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٥٦ وهي قراءة حفص وحمزة والكسائي. قال القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٦٥: وعلى هذِه القراءة ينتفي أن يقع منهم استماع أو سماع.\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٦٥.\n(٢) \"جامع البيان\" للطبري ٢٣/ ٣٦ \"المحرر الوجيز\" لابن عطية ٤/ ٤٦٦، \"زاد المسير\" لابن الجوزي ٧/ ٤٧، \"النشر في القراءات العشر\" ٢/ ٣٥٦.\n(٣) نسبه الزمخشري في \"الكشاف\" ٤/ ٣٦٩ لابن عباس وقال: وعنه أي: قول آخر: راف الملائكة. وانظر أيضًا هذِه النسبة في \"روح المعاني\" للألوسي ٢٣/ ٦٩.\nقلت: عمم كثير من المفسرين وقالوا: إنهم الملائكة ولم يقيدوها. انظر: \"معاني القرآن\" للنحاس ٢٣/ ٦٨، \"جامع البيان\" للطبري ٢٣/ ٣٩، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٧، \"مفاتيح الغيب\" للرازي ٢٦/ ١٠٨٩.\nوالملأ في اللغة: جماعة يجتمعون على رأي فيملؤون العيون رواءً ومنظرًا والنفوس بهاء وجلالًا. \"مفردات ألفاظ القرآن\" الأصفهاني (ص ٧٧٦) (ملأ).\n(٤) مروي عن مجاهد، انظر: \"جامع البيان\" للطبري ٢٣/ ٣٩، \"معاني القرآن\" للنحاس ٦/ ١١.\n(٥) أي من كل جانب من جوانب السماء، انظر: هذا في: \"جامع البيان\" للطبري ٢٣/ ٣٩، \"الكشاف\" للزمخشري ٤/ ٣٦، \"فتح القدير\" للشوكاني ٤/ ٣٨٧، \"روح المعاني\" للألوسي ٢٣/ ٧٠ إلا أنه زاد تفصيلا فقال: (. . وليس المراد أن كل واحد يُرمى من كل جانب بل هو على التوزيع أي كل من صعد من جانب رمي منه). ا. هـ كلامه والله أعلم.","vol":"22","page":324},{"text":"<span data-type=\"title\" id=toc-4196>٩ </span>- ﴿دُحُورًا﴾ يبعدونهم عن مجالس الملائكة،\nوالدحر والدحور: الطرد والإبعاد (١).\n﴿وَلَهُمْ عَذَابٌ وَاصِبٌ﴾ دائم (٢)، نظيره قوله تعالى ﴿وَلَهُ الدِّينُ وَاصِبًا أَفَغَيْرَ اللَّهِ تَتَّقُونَ﴾ (٣).\nوقال ابن عباس - ﵁ - شديد (٤).\nوقال الكلبي: موجع (٥). وقيل: خالِص (٦).\n\n<span data-type=\"title\" id=toc-4197>١٠ </span>- ﴿إِلَّا مَنْ خَطِفَ الْخَطْفَةَ﴾ مسارقة فسمع الكلمة (٧).\n_________\n(١) \"جامع البيان\" للطبري ٢٣/ ٣٩، \"معاني القرآن\" للنحاس ٦/ ١١، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٣٠٨) (دحر).\n(٢) مروي عن مجاهد وقتادة، انظر: \"معاني القرآن\" للنحاس ٦/ ١٢ ورواه الطبري في \"جامع البيان\" ٢٣/ ٤٠٩ عن مجاهد وقتادة وعن ابن عباس وعكرمة وابن زيد.\n(٣) النحل: ٥٢.\n(٤) نسبه لابن عباس: القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٦٦.\n(٥) رواه الطبري في \"جامع البيان\" ٢٣/ ٤٠ عن أبي صالح والسدي وكذلك نقله عنهما ابن عطية في \"المحرر الوجيز\" ٤/ ٤٦٦.\n(٦) \"معاني القرآن\" للفراء ٢/ ٣٨٣.\nقلت: والذي رجحه الطبري في \"جامع البيان\" ٢٣/ ٤٠ بعد أن ذكر معنيين لكلمة (واصبا) وهما: دائم وموجع، قال: وأولى التأويلين في ذلك بالصواب تأويل من قال معناه: دائم خالص، وذلك أن الله تعالى قال: (وله الدين واصبا) فمعلوم أنه لم يصفه بالإيلام والإيجاع، وإنما وصفه بالثبات والخلوص ا. هـ. وأما ابن كثير فاختار أنه الدائم الموجع \"تفسير القرآن العظيم\" ١٢/ ٧.\nقال الواحدي: ومن فسر الواصب بالشديد فهو معنى وليس تفسيرًا. نسبه له الرازي في \"تفسيره\" ٢٦/ ١٠٨ ولم أجده في \"الوجيز\" فلعله في غيره.\n(٧) انظر هذا المعنى في: \"زاد المسير\" لابن الجوزي ٤٨/ ٧، \"مفاتيح الغيب\" =","vol":"22","page":325},{"text":"﴿فَأَتْبَعَهُ﴾ فتبعه ولحقه ﴿شِهَابٌ ثَاقِبٌ﴾ كوكب مضيء (١) قوي لا يخطئه، يقتل أو يحرق أو يخبل (٢)، وإنما يعودون إلى استراق السمع مع علمهم بأنهم لا يصلون إليه طمعًا في السلامة ونيل المراد كراكب البحر (٣).\n\n<span data-type=\"title\" id=toc-4198>١١ </span>- ﴿فَاسْتَفْتِهِمْ﴾ فاسألهم يعني أهل مكة\n﴿أَهُمْ أَشَدُّ خَلْقًا أَمْ مَّنْ خَلَقْنَا﴾ يعني: من الأمم الخالية (٤) وقد أهلكناهم بذنوبهم.\nوقيل: يعني السماوات والأرض وما بينهما (٥). نزلت في أبي\n_________\n= للرازي ٢٦/ ١٠٨ والخطف أخذ الشيء بسرعة، \"معاني القرآن\" للنحاس ٦/ ١٣، \"لسان العرب\" لابن منظور ٩/ ٧٥ (خطف).\n(١) قول الحسن ومجاهد وقتادة وأبي مجلز. انظر: \"معاني القرآن\" للنحاس ٦/ ١١٣ وقال بعده: وهذا مشهور في اللغة. ورواه الطبري في \"جامع البيان\" ٢٣/ ٤٠ - ٤١ عن قتادة والسدي ونسبه للضحاك: القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٦٧.\n(٢) روي عن ابن عباس قوله: (لا يقتلون بالشهاب ولا يموتون ولكنها تحرقهم من غير قتل وتخبل وتخدج من غير قتل) رواه الطبري في \"جامع البيان\" بسنده ٢٣/ ٤١، وذكره أيضًا عن ابن عباس: القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٦٧.\n(٣) في (م) و(ب) وقيل المراد كواكب البحر وهو تصحيف، والتصويب من (أ).\n(٤) ذكر هذا ابن الجوزي في \"زاد المسير\" ٧/ ٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٦٨ والشوكاني في \"فتح القدير\" ٤/ ٣٨٨ ونسبه إلى الزجاج.\n(٥) رواه الطبري في \"جامع البيان\" ٢٣/ ٤١ عن مجاهد وقتادة، وذكره النحاس في \"معاني القرآن\" ٦/ ١٤ عن مجاهد والضحاك، وقال: يجب أن يكون داخلًا في هذا الملائكة وغيرها مع السماوات والأرض والبحار، لأن (من) لا يقع لما لا يعقل مفردًا ا. هـ \"معاني القرآن\" ٦/ ١٤.","vol":"22","page":326},{"text":"الأشدين كلدة وقيل: أبي بن أسيد، وسمي بالأشدين لشدته وقوته (١)، نظيرها: ﴿لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ﴾ (٢) وقوله: ﴿أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا﴾ (٣).\n﴿إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لَازِبٍ﴾ أي: جيد حر يلصق (٤) ويعلق باليد، ومعناه اللازم يبدل الميم بباء (٥) كأنه قال: يلزم اليد.\nوقال السدي: خالص (٦).\n_________\n= قلت: وهذا القول اختاره ابن جرير حيث قال: فاستفت يا محمَّد هؤلاء المشركين .. (أهم أشد خلقًا)؟ يقول: أخلقهم أشد؟ أم خلق من عددنا خلقه من الملائكة والشياطين والسماوات والأرض ا. هـ ٢٣/ ٤١.\nوهو اختيار ابن كثير أيضًا، انظر: \"تفسير القرآن العظيم\" ١٢/ ٩.\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٦٨، \"روح المعاني\" للألوسي ٢٣/ ٧٥. وقد اختلف في اسمه فبالإضافة إلى ما ذكره المصنف قيل اسمه: أسيد بن كلدة وقيل كلدة بن خلف الجمحي.\nوهو الذي نزلت فيه آية سورة المدثر ﴿وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً﴾ آية (٣١) وآيات سورة البلد ﴿أَيَحْسَبُ أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ (٥)﴾ آية (٥) وما بعدها.\nانظر: \"جامع البيان\" للطبري ٣٠/ ١٩٨، \"الدر المنثور\" للسيوطي ٦/ ٤٥٦، \"زاد المسير\" لابن الجوزي ٨/ ٤٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٦٨.\n(٢) غافر: ٥٧.\n(٣) النازعات: ٢٧.\n(٤) مروي عن ابن عباس، انظر: \"جامع البيان\" للطبري ٢٣/ ٤٢ - ٤٣.\n(٥) إلى هذا ذهب الفراء وابن قتيبة، انظر: \"معاني القرآن\" للفراء ٢/ ٣٨٤، \"تفسير غريب القرآن\" لابن قتيبة (ص ٣١٨).\n(٦) نقل هذا القرطبي عن السدي والكلبي، انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٦٩.","vol":"22","page":327},{"text":"وقال مجاهد والضحاك (١): منتن (٢).\n\n<span data-type=\"title\" id=toc-4199>١٢ </span>- ﴿بَلْ عَجِبْتَ﴾\nقرأ حمزة، والكسائي، وخلف (عجبتُ) بضم التاء وهي قراءة ابن مسعود وابن عباس - ﵁ - (٣) على معنى أنهم قد حلوا محل من تعجب منهم، وقال الحسين بن الفضل: العجب من الله ﷿ إنكار الشيء وتعظيمه وهو لغة العرب (٤) وقد جاء في الخبر: \"عجب ربكم من ألِّكُم وقنوطكم\" (٥).\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٦٩.\n(٢) ونقل ابن كثير قولًا آخر لمجاهد والضحاك، وهو أن معنى اللازب: الجيد الذي يلتزق بعضه ببعض، انظر: \"تفسير القرآن العظيم\" ١٢/ ٩، وهو بهذا يوافق القول الأول المروي عن ابن عباس أنه قال: اللازب والحمأة والطين واحد، كان أوله ترابًا ثم صار حمأً منتنًا ثم صار طينًا لازبًا. انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢٠٦.\n(٣) قرأ بضم التاء في قوله (عجبتُ) حمزة والكسائي وخلف. انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٥٦، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٣)، \"جامع البيان\" للطبري ٢٣/ ٤٣.\n(٤) العجب في اللغة: ما لا يعرف سببه أو حالة تعرض عند الجهل بسبب الشيء. انظر: \"بصائر ذوي التمييز\" للفيروز آبادي ٤/ ٢٠، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٥٤٧). وقال ابن منظور: هو إنكار ما يرد عليك لقلة اعتياده. \"لسان العرب\" لابن منظور ١/ ٥٨٠ قلت: وهو صفة ثابتة لله، وسيأتي تقرير ذلك.\n(٥) الحديث أورده الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ١٧٥ وقال: غريب. قال أبو عبيد في \"غريب الحديث\" ١/ ٣٥٥: يروى عن عبد العزيز بن عبد الله بن أبي سلمة الماجشون عن محمَّد بن عمرو يرفعه عن النبي - ﷺ -، الحديث. =","vol":"22","page":328},{"text":"والخبر الآخر: \"إن الله تعالى ليعجب من الشاب إذا لم يكن له صبوة\" (١) ونحوها.\n[٢٤٠٤] وسمعت أبا القاسم الحسن بن محمَّد النيسابوري (٢) يقول: سمعت أبا عبد الله محمَّد بن عاد البغدادي (٣) يقول: سئل جنيد (٤)، عن هذِه الآية فقال: إن الله ﷿ لا يعجب من شيء ولكن الله وافق رسوله لما عجب - ﷺ - فقال: ﴿وَإِنْ تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ﴾ (٥)\n_________\n= قال الخطابي: يرويه المحدثون (من إلِّكم) بكسر الألف، والصواب (ألِّكم) بفتحها يريد: رفع الصوت بالدعاء. \"إصلاح غلط المحدثين\" (ص ٩١).\nوالقنوط: هو أشد اليأس من الشيء. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٨٤.\nقلت: والحديث لم أجده في شيء من الكتب المسندة. والله أعلم.\n(١) الحديث ضعيف؛ لسوء حفظ عبد الله بن لهيعة وأضاف ابن أبي حاتم في \"العلل\" ٢/ ١١٦ عن أبيه علة أخرى وهي الوقف. والحديث أخرجه أحمد في \"المسند\" ٤/ ١٥١ (١٧٣٧١) وأبو يعلى في \"المسند\" ٣/ ٣٨٨ والقضاعي في \"مسند الشهاب\" ١/ ٣٣٦ وابن أبي عاصم في \"السنة\" ١/ ٢٥٠ والطبراني في \"المعجم الكبير\" ١٧/ ٣٠٩ كلهم من طريق ابن لهيعة، عن أبي عشانة، عن عقبة بن عامر، عن النبي - ﷺ -.\nوالحديث ضعفه ابن حجر كما نقله عنه السخاوي في \"المقاصد الحسنة\" (ص ١٢٣)، وكذلك الألباني في \"ظلال الجنة\" ١/ ٢٥٠، وضعفه أيضًا الدوسري في \"الروض البسام\" ١/ ١١٦. والصبوة الميل إلى الهوى. \"غريب الحديث\" للخطابي ١٢٤/ ٣.\n(٢) الواعظ المفسر، قيل: كذبه الحاكم.\n(٣) لم أجد ترجمته.\n(٤) الجنيد بن محمَّد بن الجنيد أبو القاسم، شيخ الصوفية، لم يذكر بجرح أو تعديل.\n(٥) الرعد: ٥.","vol":"22","page":329},{"text":"أي: هو كما يقوله (١).\nوقرأ الآخرون بفتح التاء (٢) على خطاب النبي - ﷺ - وهي قراءة شريح القاضي وقال: إنما يعجب من لا يعلم، والله ﷿ عنده علم كل شيء (٣) ومعناه بل عجبت من تكذيبهم إياك (٤).\n_________\n(١) [٢٤٠٤] الحكم على الإسناد:\nمحمَّد بن عاد، لم أجده.\nالتخريج:\nانظر قول الجنيد في كتاب \"أقاويل الثقات\" للكرمي (ص ٧٤).\n(٢) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٥٦، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٣)، \"الوافي في شرح الشاطبية\" لعبد الفتاح القاضي (ص ٣٥١)، \"جامع البيان\" للطبري ٤٣/ ٢٣، \"المحرر الوجيز\" لابن عطية ٤٦٧/ ٤.\n(٣) هذِه العبارة قالها شريح ردًّا على من قرأ الآية بالضم.\nقال الأعمش: فذكرته -يعني قول شريح- لإبراهيم فقال: إن شريحًا كان يعجبه رأيه، إن عبد الله كان أعلم من شريح وكان يقرؤها عبد الله (بل عجبتُ)، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٠ وقال النحاس في \"معاني القرآن\" ٦/ ١٦ بعد أن ذكر قول شريح: وهذا الذي قاله لا يلزم.\nقلت: وعلى قراءة الضم في الآية (بل عجبتُ) تكون حينئذ من آيات الصفات ومذهب السلف فيها معروف وهو إثباتها لله على الوجه الذي يليق به ﷾ من غير تأويل ولا تعطيل ولا تحريف ولا تمثيل ولا تكييف، وسئل سفيان بن عيينة ﵀ عن حديث إن الله يعجب ويضحك فقال: هي كما جاءت نقر بها ونحدث بها بلا كيف. انظر: \"الصفات\" للدارقطني (ص ٤٢)، \"العلو للعلي الغفار\" للذهبي (ص ١٥٦).\n(٤) قلت: ومن الأحاديث التي جاءت بإثبات صفة العجب لله تعالى:\n١ - قوله - ﷺ -: \"قد عجب الله من صنيعكم الليلة\" رواه البخاري كتاب: مناقب =","vol":"22","page":330},{"text":"﴿وَيَسْخَرُونَ﴾ من تعجبك.\n\n<span data-type=\"title\" id=toc-4200>١٣ </span>- ﴿وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ (١٣)﴾ وإذا وعظوا لا يتعظون.\n\n<span data-type=\"title\" id=toc-4201>١٤ </span>- ﴿وَإِذَا رَأَوْا آيَةً﴾ عني انشقاق القمر\n﴿يَسْتَسْخِرون﴾ يسخرون (١)، وقيل: يستدعي بعضهم بعضا إلى أن\n_________\n= الأنصار، باب: قول الله ﷿ ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ﴾ (٣٧٩٨)، ومسلم كتاب: الأشربة، باب: إكرام الضيف (٢٠٥٤).\n٢ - قوله - ﷺ -: \"عجب ربنا ﷿ من رجال يقادون إلى الجنة في السلاسل\". رواه أحمد في \"المسند\" ٢/ ٤٠٦ (٩٢٧١) وأبو داود كتاب: الجهاد، باب: في الأسير يوثق (٢٦٧٧). وصححه الألباني في \"سلسلة الأحاديث الصحيحة\" (٤١)، وقال أحمد شاكر: إسناده صحيح. قال الكلبي في \"التسهيل\" ٣/ ٣٨٦: وقرئ (عجبت) بضم التاء، وأشكل ذلك على بعضهم وقال: إن التعجب مستحيل على الله، فتأولوه على أنه حال يتعجب منها الناس، وقيل: تقديره قل يا محمَّد عجبتُ - .. قال- وقد جاء التعجب من الله في القرآن والحديث، وإنما جعلوه مستحيلا على الله لأنهم قالوا إن التعجب استعظام خفي سببه. والصواب أنه لا يلزم أن يكون خفي سببه، بل هو لمجرد الاستعظام، فعلى هذا لا يستحيل على الله ا. هـ.\nوقال الشيخ محمَّد بن صالح العثيمين ﵀ في \"شرح لمعة الاعتقاد\" (ص ٦٠): والعجب نوعان: أحدهما: أن يكون صادرًا عن خفاء الأسباب على المتعجب فيندهش له ويستعظمه ويتعجب منه وهذا النوع مستحيل على الله؛ لأن الله لا يخفى عليه شيء.\nوالثاني: أن يكون سببه خروج الشيء عن نظائره أو عما ينبغي أن يكون عليه مع علم المتعجب، وهذا هو الثابت لله تعالى ا. هـ.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧١، \"روح المعاني\" للألوسي ٢٣/ ٧٧. وقال ابن عاشور في \"التحرير والتنوير\" ٢٣/ ٩٨: قوله (يستسخرون) يبالغون في السخرية.","vol":"22","page":331},{"text":"يسخروا (١).\n\n<span data-type=\"title\" id=toc-4202>١٥ </span>- ﴿وَقَالُوا إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ (١٥) أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ <span data-type=\"title\" id=toc-4203>(١٦) </span>أَوَآبَاؤُنَا الْأَوَّلُونَ﴾\nيعني: وآباؤنا (أو) بمعنى (الواو) الأولون.\n\n<span data-type=\"title\" id=toc-4205>١٨ </span>- ﴿قُلْ نَعَمْ وَأَنْتُمْ دَاخِرُونَ (١٨)﴾ صاغرون (٢).\n\n<span data-type=\"title\" id=toc-4206>١٩ </span>- ﴿فَإِنَّمَا هِيَ﴾ يعني النفخة (٣) والقيامة\n﴿زَجْرَةٌ﴾ صيحة (٤) ﴿وَاحِدَةٌ فَإِذَا هُمْ يَنْظُرُونَ﴾ أحياء.\n\n<span data-type=\"title\" id=toc-4207>٢٠ </span>- ﴿وَقَالُوا يَاوَيْلَنَا هَذَا يَوْمُ الدِّينِ (٢٠) هَذَا يَوْمُ الْفَصْلِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ <span data-type=\"title\" id=toc-4208>(٢١)﴾</span>\n\n<span data-type=\"title\" id=toc-4209>٢٢ </span>- قوله -﷿-: ﴿احْشُرُوا الَّذِينَ ظَلَمُوا﴾ كفروا ﴿وَأَزْوَاجَهُمْ﴾\n[٢٤٠٥] أخبرني الحسين بن محمَّد الحديثي (٥)، قال: ثنا محمَّد ابن علي بن الحسن الصوفي (٦)، قال: ثنا محمَّد بن عثمان بن أبي\n_________\n(١) نسب البغوي في \"معالم التنزيل\" ٧/ ٣٦ هذا القول لابن عباس ومقاتل.\n(٢) نسبه النحاس في \"معاني القرآن\" ٦/ ١٨ لقتادة. رواه الطبري في \"جامع البيان\" ٢٣/ ٤٥٩ عن قتادة والسدي.\n(٣) روى الطبري في \"جامع البيان\" ٢٣/ ٤٥ عن السدي في قوله (فإنما هي) أنها النفخة.\n(٤) نسبها القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٧٢ للحسن، وقال الزمخشري والقرطبي: وهي النفخة الثانية. وسميت الصيحة زجرة لأن مقصودها الزجر. انظر: \"زاد المسير\" لابن الجوزي ٧/ ٥٢، \"الكشاف\" للزمخشري ٤/ ٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٢.\n(٥) لم أجده.\n(٦) شيخًا فاضلًا ثقة ورعًا.","vol":"22","page":332},{"text":"شيبة (١)، قال: ثنا عمي أبو بكر (٢)، قال: ثنا وكيع (٣)، عن سفيان (٤)، عن سماك (٥)، عن النعمان بن بشير (٦) - ﵄ - عن عمر بن الخطاب - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: \"احشروا الذين ظلموا وأزواجهم\" قال: \"وضرباءهم\" (٧).\nوقال ابن عباس - ﵄ -: أشباههم (٨).\nوقال الضحاك ومقاتل: قرناءهم من الشياطين كل كافر مع شيطانه\n_________\n(١) الإمام الحافظ المسند كان من أوعية العلم وكان عالمًا بصيرًا بالحديث.\n(٢) عبد الله بن محمَّد بن القاضي أبي شيبة إبراهيم بن عثمان بن خواستي ثقة حافظ.\n(٣) وكيع بن الجراح الإمام الحافظ محدث العراق الثقة الحافظ العابد.\n(٤) سفيان بن سعيد بن مسروق الثوري إمام حافظ ثقه، كان ربما دلس.\n(٥) سماك بن حرب الذهلي، صدوق، وتغير بآخره، فكان ربما تلقن.\n(٦) النعمان بن بشير الصحابي الجليل.\n(٧) [٢٤٠٥١] الحكم على الإسناد:\nشيخ المصنف لم أجده.\nالتخريج:\nرواه عبد بن حميد، والحاكم في \"المستدرك\" ٢/ ٥٦٠، وابن مردويه والفريابي وابن أبي شيبة والطبري في \"جامع البيان\" ٢٣/ ٤٦ من طريق سماك بن حرب عن النعمان بن بشير عن عمر بن الخطاب - ﵁ - موقوفًا عليه. ولفظه قريب.\nقال ابن حجر: وهو المحفوظ.\nقلت: وقد صحح سند الحديث -الموقوف- ابن حجر والحاكم.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٦٩٤، \"تغليق التعليق\" لابن حجر ٤/ ٣٦١، \"المطالب العالية\" لابن حجر ١/ ١٤٧، \"الدر المنثور\" للسيوطي ٥/ ٥١٣.\n(٨) الطبري في \"جامع البيان\" ٢٣/ ٤٦ ونسبه أيضًا للسدي. انظر: \"زاد المسير\" لابن الجوزي ٧/ ٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٣.","vol":"22","page":333},{"text":"في سلسلة (١).\nوقال قتادة والكلبي: كل من عمل مثل عملهم، فأهل الخمر مع أهل الخمر، وأهل الزنا مع أهل الزنا (٢).\nوقال الحسن: ﴿وَأَزْوَاجَهُمْ﴾ المشركات (٣).\nقال تعالى: ﴿وَمَا كَانُوا يَعْبُدُونَ﴾\n\n<span data-type=\"title\" id=toc-4210>٢٣ </span>- ﴿مِنْ دُونِ اللَّهِ﴾ (في الدنيا) (٤)\nقال تعالى: ﴿فَاهْدُوهُمْ﴾ فادعوهم (٥).\nقاله الضحاك، وقال ابن عباس - ﵄ -: دلوهم (٦).\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٣، \"فتح القدير\" للشوكاني ٤/ ٣٩١.\n(٢) \"جامع البيان\" للطبري ٢٣/ ٤٧، \"المحرر الوجيز\" لابن عطية ٤/ ٤٦٨، \"الدر المنثور\" للسيوطي ٥/ ٥١٤.\nقلت: وهذا القول ومن قال: ضرباءهم، ومن قال: أشباههم، كلها بمعنى واحد، وهذا المعنى هو الذي اختاره الطبري في \"جامع البيان\" ٢٣/ ٤٨، وابن كثير في \"تفسير القرآن العظيم\" ١٢/ ١٠، والشنقيطي في \"أضواء البيان\" ٦/ ٦٨١.\n(٣) \"المحرر الوجيز\" لابن عطية ٤/ ٤٦٩ \"زاد المسير\" لابن الجوزي ٧/ ٥٢ في \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٣.\nواختار هذا القول الرماني وابن جزي الكلبي. انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٤٦٩، \"التسهيل\" لابن جزي ٣/ ٣٧٠.\nقلت: وهذا القول لا يخالف ما سبق إذا وافقت الزوجة زوجها في الكفر والمعاصي. والعلم عند الله.\n(٤) ما بين القوسين سقط من (م).\n(٥) نسبه الماوردي في \"النكت والعيون\" ٥/ ٤٣ للسدي.\n(٦) الذي في \"جامع البيان\" ٢٣/ ٤٧ للطبري عن ابن عباس هو قوله: وجهوهم.","vol":"22","page":334},{"text":"وقال ابن كيسان: قدموهم (١).\nوالعرب تسمي السابق هاديًا ومنه قيل للرقبة هادية الشاة (٢).\nوقال امرؤ القيس:\nكأن دِمَاءَ الهاديات بَنَحْرِهِ ... عُصارَةُ حِنّاءٍ بِشيْبٍ مُرَجَّل (٣)\nأراد بالهاديات أوائل الوحش.\n﴿إِلَى صِرَاطِ الْجَحِيمِ﴾ طريق النار.\n\n<span data-type=\"title\" id=toc-4211>٢٤ </span>- ﴿وَقِفُوهُمْ﴾ واحبسوهم يقال: وقفته وقفًا فوقف وقوفًا.\n﴿إِنَّهُمْ مَسْئُولُونَ﴾ قال ابن عباس - ﵄ -: عن لا إله إلا الله (٤).\nوقال الضحاك: عن خطاياهم (٥).\n_________\n(١) قول ابن كيسان هذا لم أجده إلا عند البغوي في \"معالم التنزيل\" ٧/ ٣٧.\n(٢) انظر: \"لسان العرب\" لابن منظور ١٥/ ٣٥٦ (هدى).\n(٣) \"طبقات فحول الشعراء\" لابن سلام ١/ ٨٥، \"لسان العرب\" لابن منظور ٣٥٧/ ١٥ والشاعر هو: امرؤ القيس بن حجر بن الحارث بن عمرو الكندي صاحب إحدى المعلقات وهي من أفخرهن وأشهرهن. \"طبقات فحول الشعراء\" لابن سلام ١/ ١٥، \"البداية والنهاية\" لابن كثير ٢/ ٢٢٢.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ٧/ ٥٣ وزاد في معنى المسؤول عنه على ما ذكره المصنف هنا ثلاثة معاني أحدها: سؤال خزنة جهنم لهم بقوله: ﴿ألم يأتكم نذير﴾ والثانية: أنهم يسألون عما كانوا يعبدون. والثالثة: أن سؤالهم قوله: ﴿مَا لَكُمْ لَا تَنَاصَرُونَ (٢٥)﴾ وقد ذكر الماوردي في غير هذِه الأقوال، ونسب هذا القول -قول ابن عباس- ليحيى بن سلام \"النكت والعيون\" ٥/ ٤٤.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٤، \"زاد المسير\" لابن الجوزي ٧/ ٥٣.","vol":"22","page":335},{"text":"وقال القرظي: عن جميع أقوالهم وأفعالهم (١).\n[٢٤٥٦١] أخبرنا الحسين بن محمَّد بن فنجويه الدينوري (٢)، قال: ثنا عمر بن أحمد بن القاسم النهاوندي (٣)، قال: ثنا محمَّد بن أيوب (٤) قال: ثنا محمد بن عقبة (٥)، قال: ثنا أبو محصن حصين بن نمير الهمداني (٦)، قال: ثنا حسين بن قيس الرحبي (٧) -وزعم أنه شيخ صدوق- قال: ثنا عطاء (٨)، عن ابن عمر، عن عبد الله بن مسعود\n_________\n(١) وهو قول ابن عباس والكلبي، انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٤، ونسب القرطبي لابن عباس قولًا ثالثًا غير ما تقدم بيانه، وهو قوله: عن ظلم الخلق.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) فقيه، روى عن الثقات الموضوعات.\n(٤) أبو عبد الله ابن الضريس، مصنف \"فضائل القرآن\"، ثقة.\n(٥) محمَّد بن عقبة بن هرم السدوسي، أبو عبد الله البصري. روى عن هشيم بن بشير، والنضر بن إسماعيل وغيرهما، وروى له: البخاري في \"الأدب المفرد\"، وإبراهيم البغوي وغيرهما، وسمع منه أبو زرعة وأبو حاتم ولم يحدثا عنه. ضعفه أبو حاتم، وقال ابن حجر: صدوق يخطئ كثيرًا.\nانظر: \"الجرح والتعديل\" ٨/ ٣٦، \"تهذيب الكمال\" ٢٦/ ١٢٤، \"تقريب التهذيب\" لابن حجر (٦١٤٤).\n(٦) لا بأس به، رُمي بالنصب.\n(٧) حسين بن قيس الرحبي أبو علي الواسطي لقبه حنش، روى عن: عطاء بن أبي رباح، وعكرمة مولى ابن عباس، وعلباء بن أحمر، وروى له: إسماعيل بن عياش، وخالد الواسطي وغيرهما، ترك الحفاظ حديثه. انظر \"الجرح والتعديل\" ٣/ ٦٣، \"تهذيب الكمال\" ٦/ ٤٦٥، \"تقريب التهذيب\" لابن حجر (١٣٤٢).\n(٨) عطاء بن أبي رباح، ثقة لكنه، كثير الإرسال.","vol":"22","page":336},{"text":"- ﵁ - عن النبي - ﷺ - قال: \"لا تزول قدما ابن آدم من بين يدي ربه ﷿ يوم القيامة حتى يسأل عن خمس خصال، عن شبابه فيم أبلاه وعن عمره فيم أفناه وعن ماله من أين اكتسبه وفيم أنفقه، وماذا عمل فيما علم\" (١).\n[٢٤٠٧١] أخبرني ابن فنجويه (٢)، قال: ثنا محمَّد بن الحسن بن صقلاب (٣)، قال: ثنا محمَّد بن أحمد بن عبد الرحمن (٤) بطرسوس\n_________\n(١) [٢٤٠٦] الحكم على الإسناد:\nإسناده ضعيف جدًا؛ فيه النهاوندي، روى عن الثقات الموضوعات، وحسين بن قيس الرحبي متروك.\nالتخريج:\nالحديث أخرجه الترمذي في \"سننه\" (٢٤١٦) كتاب: صفة القيامة، باب: في القيامة، وأبو يعلى في \"مسنده\" ٩/ ١٧٨، والمروزي في \"تعظيم قدر الصلاة\" ٨٣٩/ ٢، وابن عدي في \"الكامل\" ٢/ ٢٥٣، والبيهقي في \"شعب الإيمان\" ٢/ ٢٨٦ كلهم من طريق حسين بن قيس الرحبي به. وقد عرفت حال حسين هذا. قلت: والحديث قد صح من رواية أبي برزة الأسلمي.\nرواه الترمذي (٢٤١٧) كتاب: صفة القيامة، باب: في القيامة، والدارمي في \"المسند\" (٥٥٦)، وأبو يعلى في \"المسند\" ٤٢٨/ ١٣، والخطيب في \"اقتضاء العلم العمل\" (ص ١٧).\nعن أبي برزة الأسلمي قال: قال رسول الله - ﷺ -: \"لا تزول قدما عبد يوم القيامة حتى يسأل عن عمره فيم أفناه، وعن علمه فيم فعل، وعن ماله من أين اكتسبه، وفيم أنفقه، وعن جسمه فيم أبلاه\". قال الترمذي: حديث حسن صحيح.\nوقال الألباني: سنده صحيح. \"صحيح الترغيب والترهيب\" (ص ٥٤)، \"اقتضاء العلم العمل\" بتحقيق الألباني (ص ١٧).\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) محمَّد بن أحمد بن عبد الرحمن، أبو بكر الحراني، لم أجده.","vol":"22","page":337},{"text":"قال: ثنا أحمد بن خليد (١)، قال: ثنا يوسف بن يونس الأفطس (٢)، قال: سليمان بن بلال (٣)، عن عبد الله بن دينار (٤)، عن ابن عمر - ﵁ - قال: قال رسول الله - ﷺ -: \"إذا كان يوم القيامة دعا الله ﷿ بعبد من عبيده فيوقفه بين يديه فيسأله عن جاهه كما يسأله عن ماله\" (٥).\n_________\n(١) أحمد بن خليد الكندي. لم أجده.\n(٢) يوسف بن يونس الأفطس، قال الذهبي: ليس بثقة ولا مأمون.\n(٣) أبو محمَّد وأبو أيوب المدني ثقة.\n(٤) مولى ابن عمر، ثقة.\n(٥) [٢٤٠٧] الحكم على الإسناد:\nسنده ضعيف جدًا؛ فيه يوسف بن يونس الأفطس، ليس بثقة ولا مأمون، وأبو بكر الحراني لم أجده، وابن الصقلاب: لم يذكر بجرح أو تعديل.\nالتخريج:\nالحديث أخرجه: الطبراني في \"المعجم الأوسط\" ١/ ١٤٢، وفي \"المعجم الصغير\" ١/ ٣٣ وابن حبان في \"المجروحين\" ٣/ ١٣٧ ومن طريقه ابن الجوزي في \"الموضوعات\" ٢/ ٥٠٩ وابن عدي في \"الكامل\" ٧/ ١٧ والخطيب في \"تاريخ بغداد\" ٨/ ٩٩ وأخرجه أيضًا تمام في \"فوائده\" كما في \"الروض البسام\" ٥/ ١٨٤ كلهم من طريق أحمد بن خليد به.\nأقوال العلماء في الحديث:\nقال الخطيب في \"الفصل للوصل المدرج في النقل\" ٢/ ٧٤٩: هذا الحديث لا يثبت عن النبي - ﷺ -. بوجه من الوجوه.\nوقال ابن حبان في \"المجروحين\" ٣/ ١٣٧: هذا الحديث لا أصل له من كلام النبي - ﷺ - وقال الخطيب في \"تاريخ بغداد\" ٨/ ٩٩: هذا حديث غريب جدًا لا أعلمه يروى إلا بهذا الإسناد تفرد به أحمد بن خليد ولا يثبت عن النبي - ﷺ - بوجه من الوجوه. =","vol":"22","page":338},{"text":"<span data-type=\"title\" id=toc-4212>٢٥ </span>- ﴿مَا لَكُمْ لَا تَنَاصَرُونَ (٢٥)﴾\nأي: لا تنتقمون ولا ينصر بعضكم بعضًا، تقوله خزنة النار للكفار. وهذا جواب أبي جهل حين قال يوم بدر ﴿نَحْنُ جَمِيعٌ مُنْتَصِرٌ﴾ (١).\n\n<span data-type=\"title\" id=toc-4213>٢٦ </span>- قال الله -﷿-: ﴿بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ (٢٦)﴾\nقال ابن عباس - ﵄ -: خاضعون (٢). وقال الحسن: منقادون (٣). وقال الأخفش (٤): ملقون بأيديهم (٥).\nوقال أهل المعاني (٦): مسترسلون لما لا يستطيعون له دفعًا ولا منه امتناعًا كحال الطالب للسلامة في ترك المنازعة.\n\n<span data-type=\"title\" id=toc-4214>٢٧ </span>- ﴿وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ (٢٧)﴾\nيعني الرؤساء والأتباع ﴿يَتَسَاءَلُونَ﴾ يتخاصمون.\n_________\n= وضعفه السيوطي والألباني. انظر: \"فيض القدير\" للمناوي ١/ ٥٤٨، \"ضعيف الجامع الصغير\" (٦٦١).\n(١) سورة القمر: ٤٤. وانظر حول هذا في: \"زاد المسير\" لابن الجوزي ٧/ ٥٣.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٤.\n(٤) سعيد بن مسعدة أبو الحسن الأخفش الأوسط من أهل بلخ قرأ اللغة على سيبويه وكان معتزليًّا له كتاب \"تفسير معاني القرآن\" توفي سنة (٢١٠ هـ) وقيل (٢١٥ هـ) وقيل (٢٢١ هـ).\nانظر: \"طبقات المفسرين\" للداودي ١/ ١٩١، \"الفهرست\" لابن النديم (ص ٨٢).\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٤.\nوبعد أن نقل القرطبي هذِه الأقوال الثلاثة وزاد قول قتادة: مستسلمون في عذاب الله ﷿. قال: والمعنى متقارب.\n(٦) أهل المعاني هم من ألف في معاني القرآن كالفراء والزجاج وغيرهما.","vol":"22","page":339},{"text":"<span data-type=\"title\" id=toc-4215>٢٨ </span>- قوله -﷿-: ﴿قَالُوا﴾ يعني الأتباع للرؤساء\n﴿قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (٢٨)﴾ أي: من قبل الدين فيضلوننا عنه. قاله الضحاك (١).\nوقال مجاهد: عن اليمين: عن الصراط الحق (٢)، وقال أهل المعاني أي: من جهة النصيحة والبركة والعمل الذي يتيمن به، والعرب تتيمن بما جاء عن اليمين (٣).\nوقال بعضهم: أي عن القوة والقدرة (٤)، يقول الشماخ:\nإذا ما راية رُفعتْ لمجدٍ ... تلقّاها عَرابةُ باليمين\nأي: بالقوة، وعرابة اسم ملك اليمن.\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٧/ ٥٤ وذكر القرطبي هذا القول وقال بعده: وهذا القول حسن جدًا لأن من جهة الدين يكون الخير والشر. \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٧٥.\n(٢) \"جامع البيان\" للطبري ٢٣/ ٤٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢٠٩ وعزاه السيوطي في \"الدر المنثور\" ٥/ ٥١٥ لعبد بن حميد وابن المنذر، وهذا القول منسوب للسدي أيضًا كما ذكره الطبري.\n(٣) \"إعراب القرآن\" للنحاس ٣/ ٤١٧.\n(٤) \"النكت والعيون\" للماوردي ٥/ ٤٥، \"المحرر الوجيز\" لابن عطية ٤/ ٤٦٩، \"الدر المنثور\" للسيوطي ٥/ ٥١٥ وهو منسوب لابن عباس كما هو في المصادر.\nقلت: هذِه المعاني المذكورة في معنى (اليمين) كلها متقاربة في المعنى ذكر ذلك القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٧٥.","vol":"22","page":340},{"text":"<span data-type=\"title\" id=toc-4216>٢٩ </span>- ﴿قَالُوا﴾ يعني الرؤساء ﴿قَالُوا بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ﴾\n\n<span data-type=\"title\" id=toc-4217>٣٠ </span>- ﴿وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ بَلْ كُنْتُمْ قَوْمًا طَاغِينَ (٣٠) فَحَقَّ عَلَيْنَا﴾\nوعليكم ﴿قَوْلُ رَبِّنَا﴾ يعنون قوله ﷿ ﴿لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ﴾ (١) ﴿إِنَّا﴾ جميعًا ﴿لَذَآئِقُونَ﴾ العذاب.\n\n<span data-type=\"title\" id=toc-4219>٣٢ </span>- ﴿فَأَغْوَيْنَاكُمْ﴾ فأضللناكم ﴿إِنَّا كُنَّا غَاوِينَ﴾ ضالين.\n\n<span data-type=\"title\" id=toc-4220>٣٣ </span>- قال الله تعالى-: ﴿فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (٣٣) إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ <span data-type=\"title\" id=toc-4221>(٣٤) </span>إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ <span data-type=\"title\" id=toc-4222>(٣٥) </span>وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ <span data-type=\"title\" id=toc-4223>(٣٦)﴾ </span>يعنون النبي - ﷺ -.\nقال الله ﷿ ردًا عليهم:\n\n<span data-type=\"title\" id=toc-4224>٣٧ </span>- ﴿بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ (٣٧) إِنَّكُمْ لَذَائِقُو الْعَذَابِ الْأَلِيمِ <span data-type=\"title\" id=toc-4225>(٣٨) </span>وَمَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ <span data-type=\"title\" id=toc-4226>(٣٩) </span>إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ <span data-type=\"title\" id=toc-4227>(٤٠)﴾</span>.\n\n<span data-type=\"title\" id=toc-4228>٤١ </span>- قوله -﷿-: ﴿أُولَئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ (٤١)﴾\nيعني: بكرة وعشيًا كقوله تعالى: ﴿وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا﴾ (٢).\n\n<span data-type=\"title\" id=toc-4229>٤٢ </span>- ﴿فَوَاكِهُ﴾\nجمع الفاكهة، وهي كل طعام يؤكل للتلذذ لا للقوت الذي يحفظ الصحة، يقال: يتفكه بهذا الطعام (٣).\n_________\n(١) السجدة: ١٣.\n(٢) مريم: ٦٢.\n(٣) \"المغرب في ترتيب المعرب\" للجواليقي ٢/ ١٤٨.","vol":"22","page":341},{"text":"﴿وَهُمْ مُكْرَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-4230>٤٣ </span>- ﴿فِي جَنَّاتِ النَّعِيمِ (٤٣) عَلَى سُرُرٍ مُتَقَابِلِينَ <span data-type=\"title\" id=toc-4231>(٤٤) </span>يُطَافُ عَلَيْهِمْ بِكَأْسٍ﴾\nإناء شرب، ولا يكون كأسًا حتى يكون فيه شراب وإلا فهو إناء (١).\nقال الأخفش: كل كأس في القرآن فهو خمر (٢).\n﴿بِكَأْسٍ مِنْ مَعِينٍ﴾ خمر جارية في أنهار ظاهرة للعيون.\nويجوز أن تكون فعيلًا من المعنى: وهو الإسراع والشدة من أمعن في الأمر إذا اشتد دخوله فيه يعني الخمر شديدة الجري سريعته (٣).\n\n<span data-type=\"title\" id=toc-4233>٤٦ </span>- ﴿بَيْضَاءَ﴾ أي: صافية في نهاية اللطافة.\n﴿لَذَّةٍ﴾ لذيذة ﴿لِلشَّارِبِينَ﴾.\n\n<span data-type=\"title\" id=toc-4234>٤٧ </span>- ﴿لَا فِيهَا غَوْلٌ﴾ أي: إثم، عن الكلبي (٤)،\nونظيره ﴿لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ﴾ (٥).\n_________\n(١) \"لسان العرب\" لابن منظور ٦/ ١٨٩ (كأس)، وانظر \"جامع البيان\" للطبري ٥٣/ ٢٣ فقد رواه عن السدي.\n(٢) رواه الطبري في \"جامع البيان\" ٢٣/ ٥٣ عن الضحاك، وعزاه الزمخشري في \"الكشاف\" ٤/ ٤٣ لابن عباس، وعزاه القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٧٧ للسدي أيضًا.\nوانظر \"التحرير والتنوير\" لابن عاشور ٢٣/ ١١٢.\n(٣) انظر: \"لسان العرب\" لابن منظور ١٣/ ٤١١ (معن)، \"معجم البلدان\" لياقوت ٥/ ١٦٠.\n(٤) ذكره الماوردي في \"النكت والعيون\" ٥/ ٤٧ وحكى هذا القول الطبري في \"جامع البيان\" ٢٣/ ٥٤ بدون أن ينسبه لأحد.\n(٥) الطور: ٢٣.","vol":"22","page":342},{"text":"وقال قتادة: وجع البطن (١)، وقال الحسن: صداع (٢)، وقال مجاهد: داء (٣)، وقال ابن كيسان: مغص (٤)، وقال الشعبي: لا تغتال عقولهم فتذهب بها (٥).\nوقال أهل المعاني: الغول فساد يلحق في خفاء (٦) يقال: اغتاله اغتيالًا إذا أفسد عليه أمره في خفيته ومنه الغول والغيلة وهو القتل خفية (٧).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ٥٤ عن ابن عباس وقتادة ومجاهد وابن زيد.\n(٢) رواه الطبري في \"جامع البيان\" ٢٣/ ٥٣، ٥٤ عن ابن عباس وقتادة. وانظر: \"تفسير القرآن العظيم\" لابن كثير ١٢/ ١٧، ولم أر من نسبه للحسن سوى القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٧٩، والشوكاني في \"فتح القدير\" ٤/ ٣٩٤.\n(٣) الذي نسبه أهل التفسير لمجاهد هو قوله (وجع البطن)، انظر: في \"جامع البيان\" للطبري ٢٣/ ٥٤، \"النكت والعيون\" للماوردي ٥/ ٤٧، \"معاني القرآن\" للنحاس ٦/ ٢٤ وابن كثير في \"تفسير القرآن العظيم\" ١٢/ ١٧، إلا ما كان من القرطبي فإنه ذكره في \"الجامع لأحكام القرآن\" ١٥/ ٧٩ بلفظه.\nقلت: قول مجاهد: (داء) سقط من (م)، (ب).\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٧٩، والشوكاني في \"فتح القدير\" ٤/ ٣٩٤.\n(٥) \"تفسير القرآن\" للسمعاني ٤/ ٣٩٤ ولكنه لم ينسبه لأحد. وذكره ابن الجوزي ونسبه للزجاج، \"زاد المسير\" ٧/ ٥٧.\n(٦) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦١٩) (غول)، \"بصائر ذوي التمييز\" للفيروز آبادي ٤/ ١٥٤.\n(٧) \"فتح القدير\" للشوكاني ٤/ ٣٩٤، \"المحرر الوجيز\" لابن عطية ٤/ ٤٧٢ والذي اختاره ابن جرير في \"جامع البيان\" ٢٣/ ٥٤ أن الآية شاملة لكل هذِه المعاني وعلل ذلك بقوله: وذلك أن الغول في كلام العرب: هو ما غال الإنسان فذهب به =","vol":"22","page":343},{"text":"﴿وَلَا هُمْ عَنْهَا يُنْزَفُونَ﴾ قرأ حمزة والكسائي وخلف بكسر الزاي هنا وفي سورة الواقعة، وافقهم عاصم في الواقعة والباقون بفتح الزاي فيهما (١): فمن فتح الزاي فمعناه لا تغلبهم على عقولهم ولا يسكرون منها، يقال: نزف الرجل فهو منزوف ونزيف (٢) إذا سكر وزال عقله.\nقال الشاعر:\nفلثمت فاها آخِذًا بقُرونها ... شُربَ النزِيف ببَرد ماء الحشْرَجِ (٣)\n_________\n= فكل من ناله أمر يكرهه ضربوا له بذلك المثل فقالوا: غالت فلانًا غول، فذهاب العقل من شرب الشراب والمشتكي البطن منه والمصدّع الرأس من ذلك والذي ناله منه مكروه كلهم قد غالته غول، ... وكل ذلك نفاه الله ﷿ عن خمر الجنة ا. هـ بتصرف يسير.\nقلت: والذي ذكره ابن جرير هو الذي يتناسب مع عموم الآية، والله أعلم.\n(١) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٥٧، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٣)، \"الوافي في شرح الشاطبية\" لعبد الفتاح القاضي (ص ٣٥١)، \"جامع البيان\" للطبري ٢٣/ ٥٤، \"المحرر الوجيز\" لابن عطية ٤/ ٤٧٢.\n(٢) انظر: \"لسان العرب\" لابن منظور ٩/ ٣٢٧ (نزف).\n(٣) البيت لعمر بن أبي ربيعة: ذكره صاحب كتاب \"الأغاني\" ١/ ١٩٧، \"إصلاح المنطق\" لابن السكيت (ص ٢٠٨)، \"مجمع الأمثال\" للميداني ٢/ ٤٩، \"المستقصى في أمثال العرب\" للزمخشري (ص ٢٣٩).\nقوله (لثمت فاها) أي: قبلته، وقوله (ماء الحشرج) الحشرج: نقرة في الجبل يجتمع فيها الماء فيصفو. انظر: \"لسان العرب\" لابن منظور ٩/ ٣٢٧، \"إصلاح المنطق\" لابن السكيت (ص ٢٠٨).","vol":"22","page":344},{"text":"أي: السكران. ومن كسر الزاي فمعناه لا ينفد شرابهم يقال أنزف الرجل فهو منزوف (١) إذا فنيت خمرة قال الحطيئة:\nلعمري لئن أنزفتم أو صحوتُمُ ... لبئس الندامى كنتم آل أبجرا (٢)\n\n<span data-type=\"title\" id=toc-4235>٤٨ </span>- قوله -﷿-: ﴿وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ (٤٨)﴾\nحابسات الأعين غاضات الجفون قصرت أعينهن عن غير أزواجهن فلا ينظرن إلا إلى أزواجهن ﴿عِينٌ﴾ نجل العيون حسانها واحدتها عيناء، يقال: رجل أعين وامرأة عيناء ورجال ونساء عين (٣).\n_________\n(١) قال الفراء في \"معاني القرآن\" ٢/ ٣٨٥: فمن فتح فالمعنى: لا تذهب عقولهم بشربها، مِنْ نزف الرجل فهو منزوف، ومَنْ كسر ففيه وجهان: أحدهما أنه يُقال: أنزف الرجل إذا فنيت خمره، وأنزف إذا ذهب عقله ا. هـ.\n(٢) البيت من شواهد أبي عبيدة في \"مجاز القرآن\" (١٦٩) وهو للأبيرد الرياحي ذكره في \"لسان العرب\" ٩/ ٣٢٧ (نزف)، وفي \"الأغاني\" للأصفهاني ١٣/ ١٤٨، \"جامع البيان\" للطبري ٢٣/ ٥٥ وكذلك عزاه للأبيرد العلامة أحمد بن المنير صاحب \"الانتصاف على الكشاف\" انظر: \"حاشية الكشاف\" ٤/ ٤٣.\nأما القرطبي فقد تابع المصنف وعزا البيت للحطيئة ١٥/ ٧٩، وهو كثيرًا ما ينقل عن المصنف كما هو ظاهر.\nوأبجرا: هو أبجر بن جابر العِجلي، وكان نصرانيا، قاله ابن بري. انظر: \"لسان العرب\" لابن منظور ٩/ ٣٢٧ (نزف).\n(٣) قال ابن منظور في \"لسان العرب\" ١٣/ ٣٠٢ (عين): (يقال إنه أعين: إذا كان ضخم العين واسعها والأنثى عيناء والجمع منها عين وامرأة عيناء واسعة العين اهـ. قال الزجاج في \"معاني القرآن\" ٤/ ٣٠٤: عين: كبار العيون حسانها وواحدتهن عيناء. =","vol":"22","page":345},{"text":"<span data-type=\"title\" id=toc-4236>٤٩ </span>- ﴿كَأَنَّهُنَّ بَيْضٌ﴾ جمع البيضة ﴿مَكْنُونٌ﴾ مستور مصون.\nقال الحسن (١) وابن زيد (٢): شبههن ببيض النعام يكنّها بالريض من الريح والغبار، وقيل: شبّهن ببطن البيض قبل أن يقشر وهو معنى قول ابن عباس - ﵄ - (٣) وإنما ذكر المكنون والبيض جمع لأنه رده إلى اللفظ.\n_________\n= وقال الطبري في \"جامع البيان\" ٥٦/ ٢٣ ويعني بالعين: النجل العيون عظمها وهي جمع عيناء، والعيناء: المرأة الواسعة العين عظيمتها وهي أحسن ما تكون من العيون.\n(١) ذكره الماوردي في \"النكت والعيون\" ٥/ ٤٨ وابن الجوزي في \"زاد المسير\" ٧/ ٥٨ والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٨٠.\n(٢) نسبه له الطبري في \"جامع البيان\" ٢٣/ ٥٧ وابن الجوزي في \"زاد المسير\" ٧/ ٥٨ والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٨٠.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٨٠ وعزاه الطبري وابن الجوزي لسعيد بن جبير وقتادة والسدي.\nانظر: \"جامع البيان\" للطبري ٢٣/ ٥٧، \"زاد المسير\" لابن الجوزي ٧/ ٥٨ ورجح الطبري هذا القول حيث قال: وأولى الأقوال في ذلك بالصواب عندي قول من قال: شبههنَّ في بياضهن أنهن لم يمسهن قبل أزواجهن إنس ولا جان ببياض البيض الذي هو داخل القشر، وذلك هو الجلدة الملبسة المح قبل أن تمسه يد أو شيء غيرها، وذلك لا شك هو المكنون فأما القشرة العليا فإن الطائر يمسها والأيدي تباشرها والعش يلقاها انظر: \"جامع البيان\" ٢٣/ ٥٧.\nوالذي ذكر ابن عباس في تفسير قوله (كأنهن بيض مكنون) هو قوله: اللؤلؤ المكنون.\nانظر: \"جامع البيان\" للطبري ٢٣/ ٥٧، \"النكت والعيون\" للماوردي ٥/ ٤٨، \"زاد المسير\" لابن الجوزي ٧/ ٥٨.","vol":"22","page":346},{"text":"<span data-type=\"title\" id=toc-4237>٥٠ </span>- ﴿فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ (٥٠)﴾ في الجنة.\n\n<span data-type=\"title\" id=toc-4238>٥١ </span>- ﴿قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ (٥١)﴾ في الدنيا، قال مجاهد: كان شيطانًا (١).\nوقال الآخرون: كان من الإنس (٢)، قال مقاتل: كانا أخوين (٣) وقال الباقون: كانا شريكين (٤).\nأحدهما قطروس وهو الكافر والآخر يهوذا وهو المؤمن وهما اللذان قص الله تعالى خبرهما في سورة الكهف (٥).\n\n<span data-type=\"title\" id=toc-4239>٥٢ </span>- ﴿يَقُولُ أَإِنَّكَ لَمِنَ الْمُصَدِّقِينَ (٥٢)﴾ بالبعث.\n\n<span data-type=\"title\" id=toc-4240>٥٣ </span>- ﴿أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَدِينُونَ (٥٣)﴾ مجزيون ومحاسبون ومملكون.\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ٥٨، وانظر: \"النكت والعيون\" للماوردي ٥/ ٤٩، \"زاد المسير\" لابن الجوزي ٧/ ٥٩.\n(٢) انظر: \"جامع البيان\" للطبري ٢٣/ ٥٨ وهو منسوب لابن عباس وغيره، كما ذكر ذلك ابن عطية في \"المحرر الوجيز\" ١٣/ ٢٣٤ قال ابن كثير في \"جامع البيان\" ١٢/ ٢٠ س (ولا تنافي بين كلام مجاهد وابن عباس فإن الشيطان يكون من الجن فيوسوس في النفس، ويكون من الإنس فيقول كلامًا تسمعه الأذنان وكلاهما يتعاونان وكلاهما يوسوس).\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٥٩.\n(٤) انظر: الطبري في \"جامع البيان\" ٢٣/ ٥٨ وابن الجوزي في \"زاد المسير\" ٧/ ٥٩.\n(٥) في قوله تعالى: ﴿وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ﴾ [الكهف: ٣٢] إلى آخر القصة.\nكما ذكر هذا الماوردي في \"النكت والعيون\" ٥/ ٤٩ وابن الجوزي في \"زاد المسير\" ٧/ ٥٩ والبغوي في \"معالم التنزيل\" ٧/ ٤١، وانظر قصتهما والاختلاف في آسمهما في تفسير سورة الكهف من \"الجامع لأحكام القرآن\" للقرطبي ١٠/ ٣٩٨.","vol":"22","page":347},{"text":"قال الله ﷿ لأهل الجنة:\n\n<span data-type=\"title\" id=toc-4241>٥٤ </span>- ﴿قَالَ هَلْ أَنْتُمْ مُطَّلِعُونَ (٥٤)﴾ إلى النار.\n[٢٤٠٨] أخبرني أبو عبد الله بن فنجويه (١)، قال: ثنا أبو علي بن حبش المقرئ (٢)، قال: أبو القاسم (٣) بن الفضل قال: ثنا أبي (٤)، قال: ثنا أحمد بن يزيد المقرئ (٥)، عن خلاّد (٦)، عن الحكم بن ظهير (٧)، عن السدي (٨)، عن أبي مالك (٩)، عن ابن عباس - ﵄ - أنه قرأ: (هل أنتم مُطلعون فأُطلِع) (١٠) بتخفيفها، وبكسر اللام، قال: رافعون فُرفع.\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أبو علي الدينوري المقرئ ثقة مأمون.\n(٣) العباس بن الفضل بن شاذان بن عيسى أبو القاسم الرازي المقرئ، إمام محقق مجود.\n(٤) الفضل بن شاذان أبو العباس الرازي المقرئ أحد الأعلام وشيخ القراء بالري، ثقة.\n(٥) أحمد بن يزيد الحلواني أبو الحسن المقرئ من كبار الحذاق المجودين، لم يرضه أبو حاتم.\n(٦) خلاد بن خالد وقيل: ابن عيسى وقيل: أبو عيسى، صدوق.\n(٧) الحكم بن ظهير الفزاري أبو محمَّد، متروك.\n(٨) إسماعيل بن عبد الرحمن بن أبي كريمة أبو محمَّد أحد موالي قريش، صدوق يهم، رُمي بالتشيع.\n(٩) هو غزوان الغفاري أبو مالك الكوفي، مشهور بكنيته، ثقة.\n(١٠) [٢٤٠٨] الحكم على الإسناد:\nسند القراءة ضعيف جدًا، فيه الحكم بن ظهير متروك. =","vol":"22","page":348},{"text":"قال ابن عباس - ﵄ -: وذلك أن في الجنة كوى فينظر أهلها منها إلى النار وأهلها (١).\n\n<span data-type=\"title\" id=toc-4242>٥٥ </span>- ﴿فَاطَّلَعَ﴾ هذا المؤمن ﴿فَرَآهُ فِي سَوَاءِ الْجَحِيمِ (٥٥)﴾ فرأى قرينه في وسط النار.\n\n<span data-type=\"title\" id=toc-4243>٥٦ </span>- ﴿قَالَ﴾ له ﴿تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ﴾\nما أردت إلا أن تهلكني، أصله من التردي.\n\n<span data-type=\"title\" id=toc-4244>٥٧ </span>- ﴿وَلَوْلَا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ﴾ عصمته ورحمته\n﴿لَكُنْتُ مِنَ الْمُحْضَرِينَ (٥٧)﴾ معك في النار.\n\n<span data-type=\"title\" id=toc-4245>٥٨ </span>- ﴿أَفَمَا نَحْنُ بِمَيِّتِينَ (٥٨)﴾\n(قال بعضهم: يقوله أهل الجنة للملائكة حين يذبح الموت، على طريق الاستفهام) (٢).\n\n<span data-type=\"title\" id=toc-4246>٥٩ </span>- ﴿إِلَّا مَوْتَتَنَا الْأُولَى﴾ (في الدنيا) (٣)\n_________\n= التخريج:\nأورد هذِه القراءة ابن الجوزي في \"زاد المسير\" ٧/ ٦٠، ابن عطية في \"المحرر الوجيز\" ٤/ ٤٧٤، الألوسي \"روح المعاني\" ٢٣/ ٩٢ وهذِه القراءة من الشواذ، بالإضافة للمصادر السابقة انظر: \"الميسر في القراءات الأربعة عشرة\" لمحمد فهد خاروف (ص ٤٤٨).\n(١) \"زاد المسير\" لابن الجوزي ٧/ ٦٠، \"المحرر الوجيز\" لابن عطية ٤/ ٤٧٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢١٥، ورواه عن قتادة أبو نعيم في \"حلية الأولياء\" ٢/ ٣٤٠ وابن رجب الحنبلي في \"التخويف من النار\" (ص ١٥٧) وابن الجوزي في \"صفوة الصفوة\" ٣/ ٢٥٩.\n(٢) ما بين القوسين سقط من (أ)، (ب).\n(٣) ما بين القوسين سقط من (أ)، (ب).","vol":"22","page":349},{"text":"﴿وَمَا نَحْنُ بِمُعَذَّبِينَ﴾ فتقول الملائكة: لا (١).\nوقيل: إنما يقولونه على وجه الحديث بنعمة الله عليهم في أنهم لا يموتون ولا يعذبون.\nوقيل: يقوله المؤمن على جهة التوبيخ لقرينه بما كان ينكره (٢).\n\n<span data-type=\"title\" id=toc-4247>٦٠ </span>- قال تعالى: ﴿إِنَّ هَذَا لَهُوَ الْفَوْزُ الْعَظِيمُ (٦٠) لِمِثْلِ هَذَا فَلْيَعْمَلِ الْعَامِلُونَ <span data-type=\"title\" id=toc-4248>(٦١)﴾</span>\n\n<span data-type=\"title\" id=toc-4249>٦٢ </span>- قوله -﷿-: ﴿أَذَلِكَ خَيْرٌ نُزُلًا﴾ رزقا\nقال تعالى: ﴿أَمْ شَجَرَةُ الزَّقُّومِ﴾ والزقوم ثمرة شجرة كريهة الطعم جدًا من قولهم: تزقم هذا الطعام إذا تناوله على كره ومشقة شديدة (٣).\n\n<span data-type=\"title\" id=toc-4250>٦٣ </span>- قال تعالى: ﴿إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ (٦٣)﴾\nللكافرين وذلك أنهم قالوا: كيف يكون في النار شجرة والنار تحرق الشجر؟ وقال ابن الزبعرى لصناديد قريش: إن محمدًا يخوِّفنا بالزقوم وإن الزقوم بلسان أهل بربر وإفريقية (٤) الزبد والتمر،\n_________\n(١) سقط من (م).\n(٢) انظر: هذِه الأقوال في \"زاد المسير\" ٧/ ٦٠ - ٦١، \"الدر المنثور\" للسيوطي ٥/ ٥٢١.\n(٣) \"لسان العرب\" لابن منظور ١٢/ ٢٦٨.\n(٤) البربر: اسم يشمل قبائل كثيرة في جبال المغرب أولها برقة ثم إلى آخر المغرب والبحر المحيط، وفي الجنوب إلى بلاد السودان، وهم أمم وقبائل لا تحصى. وأكثر البربر تزعم أن أصلهم من العرب، قال صاحب \"معجم البلدان\": وهو بهتان منهم وكذب، والأكثر والأشهر في نسبهم أنهم بقية قوم جالوت لما قتله طالوت هربوا إلى المغرب. وقال ياقوت الحموي أيضًا. والبربر: أجفى خلق الله وأكثرهم طيشًا وأسرعهم إلى الفتنة وأطوعهم لداعية الضلالة. \"معجم البلدان\" =","vol":"22","page":350},{"text":"فأدخلهم أبو جهل بيته وقال يا جارية: زقمينا، فأتتهم بالزبد والتمر فقال: تزقموا ففذا ما يوعدكم به محمَّد (١).\n\n<span data-type=\"title\" id=toc-4251>٦٤ </span>- فقال الله﷿-: ﴿إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ (٦٤)﴾ قعر النار.\nوقال الحسن: أصلها في قعر جهنم، وأغصانها ترتفع إلى دركاتها.\n\n<span data-type=\"title\" id=toc-4252>٦٥ </span>- ﴿طَلْعُهَا﴾ ثمرها، سميَ طلعًا لطلوعه.\n﴿كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ﴾ قال بعضهم: الشياطين بأعيانهم شبهه بها؛ لقبحه لأن الناس إذا وصفوا شيئا بغاية القبح قالوا: كأنه شيطان، وإن كانت الشياطين لا تُرى لأن قبح صورتها متصور في النفس (٢). وهذا قول ابن عباس والقرظي، وقال بعضهم: أراد بالشياطين الحيات، والعرب تسمي الحية القبيحة الخفيفة الجسم باسم: شيطانًا (٣).\n_________\n= لياقوت ١/ ٣٦٨ - ٣٦٩.\nإفريقية: اسم لبلاد واسعة ومملكة كبيرة \"معجم البلدان\" لياقوت ١/ ٢٢٨.\n(١) \"جامع البيان\" للطبري ٢٣/ ٦٣، \"النكت والعيون\" للماوردي ٥/ ٥١، \"تفسير القرآن\" للسمعاني ٤/ ٤٠١، \"زاد المسير\" لابن الجوزي ٧/ ٦٢.\n(٢) \"معاني القرآن\" للنحاس ٦/ ٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٨٦، \"روح المعاني\" للألوسي ٢٣/ ٩٥، واختار هذا القول ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٢٦، والنحاس في \"معاني القرآن\"، والقرطبي في \"الجامع لأحكام القرآن\"، والزجاج في \"معاني القرآن\" ٤/ ٣٠٦، والرازي في \"مفاتيح الغيب\" ١٢٤/ ٢٦.\n(٣) ذكره الزجاج في \"معاني القرآن\" ٤/ ٣٠٦، وابن الجوزي في \"زاد المسير\" ٧/ ٦٤.","vol":"22","page":351},{"text":"قال الشاعر:\nتُلاعِبُ مَثْنَى حَضْرمي كأنه ... تَعَمُّج شيطان بذي خِرْوَعٍ قَفْر (١)\nوقال الراجز:\nعُنْجَردٌ تحلف حين أحْلِف\nكمثل شيطان الحماط أعْرفُ (٢)\nوالأعرف: الذي له عرف.\nوقيل: هي شجرة قبيحة خشنة مرّة منتنة تنبت في البادية يسميها العرب رؤوس الشياطين (٣).\n\n<span data-type=\"title\" id=toc-4253>٦٦ </span>- ﴿فَإِنَّهُمْ لَآكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ﴾\n_________\n(١) ذكر البيت القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٨٧ والشاعر يصف ناقته بالتعمج وهو الاعوجاج في السير كاعوجاج الحية في سيرها. وانظر: \"لسان العرب\" لابن منظور ٢/ ٣٢٨ (عمج).\n(٢) هذا البيت أنشده الفراء في \"معاني القرآن\" ٢/ ٣٨٧ والشاعر في هذا البيت يشبه امرأته في القبح بحية لها عرف، وانظر الطبري في \"جامع البيان\" ٢٣/ ٦٤ يقال: امرأة عنجرد أي: خبيثة سيئة الخلق والحماط: جمع حماطة، شجر تكثر فيه الحيات، \"لسان العرب\" لابن منظور ٣/ ٣١٠ (عنجرد)، ٧/ ٢٧٨ (حمط)، و\"المستقصى في أمثال العرب\" للزمخشري ٢/ ٢٠٢.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٥/ ٥٢ ونسبه لمقاتل، وانظر هذِه الأقوال الثلاثة المتقدمة في \"جامع البيان\" للطبري ٢٣/ ٦٤، \"تفسير القرآن\" للسمعاني ٤/ ٤٠٢، \"النكت والعيون\" للماوردي ٥/ ٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٨٧، \"معاني القرآن\" للزجاج ٤/ ٣٠٦، \"معاني القرآن\" للنحاس ٦/ ٣٤.","vol":"22","page":352},{"text":"والملء: حشو الوعاء بما لا يحتمل زيادة عليه (١).\n\n<span data-type=\"title\" id=toc-4254>٦٧ </span>- ﴿ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ (٦٧)﴾ خلطا مزاجًا (٢).\nوقال مقاتل: شرابًا من حميم، ماء حار شديد الحرارة (٣).\n\n<span data-type=\"title\" id=toc-4255>٦٨ </span>- ﴿ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى الْجَحِيمِ (٦٨)﴾\n(ثم بمعنى: قبل، مجازه: وقبل ذلك مرجعهم إلى الجحيم) (٤) كقول الشاعر:\nإن من ساد ثم ساد أبوه ... ثم قد ساد قبل ذلك جده (٥)\n(أي وقبل ذلك ساد أبوه) (٦)\nويجوز أن يكون بمعنى الواو (٧).\n[٢٤٠٩] أخبرني ابن فنجويه (٨)، قال: نا أبو علي\n_________\n(١) \"لسان العرب\" لابن منظور ١/ ١٥٨ (ملأ).\n(٢) انظر: \"معاني القرآن\" للزجاج ٤/ ٣٠٧، \"معاني القرآن\" للنحاس ٦/ ٣٥، \"مجاز القرآن\" لأبي عبيدة ٢/ ١٧٠، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (شوب) (ص ٤٦٩).\n(٣) ذكره الألوسي \"روح المعاني\" ٢٣/ ٩٦ ولم ينسبه ولم أجده منسوبًا لمقاتل.\n(٤) ما بين القوسين سقط من (م).\n(٥) وإلى هذا المعنى ذهب الزمخشري في \"الكشاف\" ٤/ ٤٧، والبيت ذكره ابن هشام في \"مغني اللبيب\" ١/ ١١٧.\n(٦) ما بين القوسين سقط من (م).\n(٧) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٨٨ ونسبه لأبي عبيدة.\n(٨) ثقة، صدوق، كثير الرواية للمناكير.","vol":"22","page":353},{"text":"المقرئ (١)، قال: حدثني عليّ بن الحسن بن سعد الهمذاني (٢)، قال: نا عباس بن يزيد بن أبي حبيب (٣)، قال: نا عبد الرزاق (٤)، قال: نا سفيان (٥)، عن ميسرة (٦)، عن المنهال (٧)، عن أبي عبيدة (٨)، عن عبد الله (٩) - ﵁ - أنه قرأ (ثم إن مقيلهم لإلى الجحيم) (١٠).\n_________\n(١) الحسين بن محمَّد بن حبش، ثقة مأمون.\n(٢) علي بن الحسن بن سعد الهمذاني أبو الحسن، سمع منه صالح بن أحمد الحافظ، وقال: وثقه أبي. وروى عن: حميد بن زنجويه وغيره، وروى له: الحسن بن يزيد الدقاق وآخرون.\n\"سير أعلام النبلاء\" ٢٩/ ٣٣.\n(٣) يلقب عبّاسويه ويعرف بالعبدي، صدوق يخطئ.\n(٤) أبو بكر الصنعاني، ثقة حافظ عمي في آخر عمره، وكان يتشيع.\n(٥) الثوري، ثقة حافظ فقيه عابد إمام حجة.\n(٦) ميسرة بن حبيب النهدي أبو حازم الكوفي روى له البخاري في \"الأدب\"، وأبو داود، والترمذي، والنسائي، وروى عن: أبي إسحاق السبيعي وغيره. وثقه أحمد بن حنبل وابن معين والعجلي والنسائي، وقال أبو حاتم: لا بأس به، وقال ابن حجر: صدوق.\nانظر \"الجرح والتعديل\" ٨/ ٢٥٣، \"الثقات\" لابن حبان ٧/ ٤٨٤، \"تهذيب الكمال\" ٢٩/ ١٩٢، \"تقريب التهذيب\" لابن حجر (٧٠٣٧).\n(٧) المنهال بن عمرو الأسدي الكوفي أبو عمرو، صدوق ربما وهم.\n(٨) أبو عبيدة بن عبد الله بن مسعود، ثقة.\n(٩) عبد الله بن مسعود الصحابي المشهور.\n(١٠) [٢٤٠٩] الحكم على الإسناد:\nفيه انقطاع بين أبي عبيدة وأبيه عبد الله بن مسعود؛ لأن أبا عبيدة لم يصح سماعه من أبيه.\nقلت: ذكرت كتب التفاسير عن ابن مسعود في هذِه الآية ثلاث قراءات وهي: =","vol":"22","page":354},{"text":"<span data-type=\"title\" id=toc-4256>٦٩ </span>- ﴿إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ (٦٩) فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ <span data-type=\"title\" id=toc-4257>(٧٠)﴾ </span>يسرعون.\n\n<span data-type=\"title\" id=toc-4258>٧١ </span>- قوله -﷿-: ﴿وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ (٧١) وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ <span data-type=\"title\" id=toc-4259>(٧٢)﴾ </span>مرسَلين.\n\n<span data-type=\"title\" id=toc-4260>٧٣ </span>- ﴿فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ﴾ الكافرين.\n\n<span data-type=\"title\" id=toc-4261>٧٤ </span>- ﴿إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ﴾.\n\n<span data-type=\"title\" id=toc-4262>٧٥ </span>- قوله -﷿-: ﴿وَلَقَدْ نَادَانَا نُوحٌ﴾\nنظيره: ﴿وَنُوحًا إِذْ نَادَى مِنْ قَبْلُ﴾ (١) وهو قوله ﷿: ﴿فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ (١٠)﴾ (٢) قال تعالى: ﴿فَلَنِعْمَ الْمُجِيبُونَ﴾ على التعظيم.\n\n<span data-type=\"title\" id=toc-4263>٧٦ </span>- ﴿وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ (٧٦)﴾ وهو الغرق (٣).\n\n<span data-type=\"title\" id=toc-4264>٧٧ </span>- ﴿وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ (٧٧)﴾\n_________\n= ١ - (ثم إن مقيلهم).\n٢ - (ثم إن منقلبهم).\n٣ - (وإن منقلبهم).\nقلت: والقراءة الأخيرة هي التي تصلح أن تكون شاهدًا على أن معنى (ثم) الواو. وهي كلها من الشواذ، يستفاد منها في التفسير. انظر: \"جامع البيان\" للطبري ٢٣/ ٦٥، \"المحرر الوجيز\" لابن عطية ١٣/ ٢٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٨٨، \"روح المعاني\" للألوسي ٢٣/ ٩٧.\n(١) الأنبياء: ٧٦.\n(٢) القمر: ١٠.\n(٣) قاله السدي. انظر: \"جامع البيان\" للطبري ٢٣/ ٦٧.","vol":"22","page":355},{"text":"[٢٤٣] أخبرني الحسين بن محمَّد بن الحسين الثقفي (١)، قال: نا الفضل بن الفضل الكندي (٢)، قال: نا زكريا بن يحيى الساجي (٣)، قال: نا بندار (٤)، قال نا محمَّد بن خالد بن عَثمة (٥)، قال: نا سعيد ابن بشير (٦)، عن قتادة (٧)، عن الحسن (٨)، عن سمرة (٩) - ﵁ - عن النبي - ﷺ - في قوله: ﴿وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ (٧٧﴾ قال: \"سام وحام ويافث\" (١٠).\n_________\n(١) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) صدوق ...\n(٣) وثقه ابن حبان.\n(٤) محمَّد بن بشار بن عثمان، ثقة.\n(٥) صدوق يخطئ.\n(٦) الأزدي، ضعيف، يروي عن قتادة المنكرات.\n(٧) السدوسي، ثقة ثبت.\n(٨) البصري، ثقة فقيه فاضل مشهور، كان يرسل كثيرًا ويدلس.\n(٩) سمرة بن جُنْدُب، صحابي مشهور.\n(١٠) [٢٤١٠] الحكم على الإسناد:\nإسناده ضعيف؛ فيه سعيد بن بشير ضعيف يروى عن قتادة المنكرات، سماع الحسن من سمرة متكلم فيه.\nانظر: \"تهذيب التهذيب\" لابن حجر ٢/ ٢٣١، \"جامع التحصيل\" للعلائي (ص ١٦٢)، \"سير أعلام النبلاء\" للذهبي ٣/ ١٨٤.\nالتخريج:\nالحديث رواه الترمذي في كتاب: التفسير باب: من سورة الصافات (٣٢٣٠)، الروياني في \"مسنده\" ٢/ ٤٤، والطبري في \"جامع البيان\" ٢٣/ ٦٧ وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢١٨ كلهم من طريق سعيد بن بشير به. قال الألباني: ضعيف الإسناد. \"ضعيف سنن الترمذي\" (ص ٤٠٨).","vol":"22","page":356},{"text":"[٢٤١١] وأخبرني ابن فنجويه (١)، قال: نا ابن شَنبة (٢)، قال: نا محمَّد بن عمران بن هارون (٣)، قال: نا أبو عبيد الله المخزومي (٤)، قال: نا سفيان بن عُيَينة (٥)، عن يحيى بن سعيد (٦)، عن سعيد بن المسيب (٧)، قال: كان ولد نوح ﵇ ثلاثة: سام وحام ويافث؛ فسام أبو العرب وفارس والروم، وحام أبو السودان من المشرق إلى المغرب، ويافَث أبو الترك والخزر ويأجوج ومأجوج وما هنالك (٨).\n[٢٤١٢] وأخبرني ابن فنجويه (٩)، قال: نا مخلد بن جعفر\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) عبيد الله بن محمَّد بن شنبة لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) سعيد بن عبد الرحمن بن حسان، ثقة.\n(٥) ثقة حافظ فقيه إمام حجة، إلَّا أنه تغير حفظه بآخره، وكان ربما دلس لكن عن الثقات.\n(٦) أبو سعيد القاضي، ثقة ثبت.\n(٧) ثقة، ثبت، اتفقوا على أن مرسلاته أصح المراسيل.\n(٨) [٢٤١١] الحكم على الإسناد:\nفيه: عبيد الله بن محمَّد بن شنبة لم أجد فيه جرحًا ولا تعديلًا، وفيه محمَّد بن عمران بن هارون لم أجد ترجمته.\nالتخريج:\nأخرجه الإمام أحمد في \"العلل ومعرفة الرجال\" ٣/ ٣٥، بسنده عن سعيد بن المسيب. وسنده صحيح.\n(٩) ثقة، صدوق كثير الرواية للمناكير.","vol":"22","page":357},{"text":"الباقرحي (١)، قال: نا الحسن بن علوية (٢)، قال: نا إسماعيل بن عيسى (٣)، قال: نا إسحاق بن بشر (٤)، قال: نا جُويبر (٥) ومقاتل (٦)، عن الضحاك (٧)، عن ابن عباس - ﵄ - قال: لما خرج نوح -﵇- من السفينة مات من معه من الرجال والنساء إلا ولده ونساؤهم، فذلك قوله تعالى: ﴿وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ (٧٧﴾ (٨).\n\n<span data-type=\"title\" id=toc-4265>٧٨ </span>- ﴿وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (٧٨)﴾\nأي: أبقينا له ثناءً حسنًا وذكرًا جميلًا فيمن بعدُ من الأنبياء والأمم (٩).\n_________\n(١) اختلط بعد أن كان أمره مستقيمًا.\n(٢) أبو محمَّد، ثقة.\n(٣) العطار، راوي كتاب \"المبتدأ\" ضعفه الأزدي وصححه غيره.\n(٤) أبو حذيفة، كذاب.\n(٥) أبو القاسم البلخي، ضعيف جدًا.\n(٦) هو ابن سليمان الأزدي، كذبوه وهجروه، ورموه بالتجسيم.\n(٧) الضحاك بن مزاحم الهلالي، صدوق كثير الإرسال.\n(٨) [٢٤١٢] الحكم على الإسناد:\nضعيف جدًا؛ فيه: إسحاق بن بشر كذاب، وفيه جويبر ومقاتل، الأول: ضعيف جدًا والثاني: كذبوه وهجروه ورموه بالتجسيم.\nالتخريج:\nذكره القرطبي في \"تفسيره\" ١٥/ ٨٩.\n(٩) بنحو هذا قال قتادة والسدي.\n\"جامع البيان\" للطبري ٦٨/ ٢٣، وابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٣٢.","vol":"22","page":358},{"text":"<span data-type=\"title\" id=toc-4266>٧٩ </span>- ﴿سَلَامٌ عَلَى نُوحٍ فِي الْعَالَمِينَ (٧٩) إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ <span data-type=\"title\" id=toc-4267>(٨٠) </span>إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ <span data-type=\"title\" id=toc-4268>(٨١) </span>ثُمَّ أَغْرَقْنَا الْآخَرِينَ﴾\n\n<span data-type=\"title\" id=toc-4270>٨٣ </span>- قوله -﷿-: ﴿وَإِنَّ مِنْ شِيعَتِهِ﴾ أهل دينه وسنته (١) ﴿لَإِبْرَاهِيمَ﴾\n\n<span data-type=\"title\" id=toc-4271>٨٤ </span>- ﴿إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ (٨٤)﴾ مخلص من الشرك والشك (٢).\n[٢٤١٣] وأخبرني ابن فنجويه (٣)، قال: نا ابن شنبة (٤)، قال: نا الفريابي (٥)، قال: نا محمَّد بن العلاء (٦)، قال: نا عثام بن علي (٧)،\n_________\n= وقال الزجاج: أي: تركنا عليه الذكر الجميل إلى يوم القيامة، وذلك الذكر قوله: ﴿سَلَامٌ عَلَى نُوحٍ فِي الْعَالَمِينَ (٧٩)﴾ المعنى: تركنا عليه في الآخرين أن يُصلَّى عليه إلى يوم القيامة اهـ. \"معاني القرآن\" ٤/ ٣٠٨.\n(١) عن ابن عباس والسدي ومجاهد.\nانظر: \"جامع البيان\" للطبري ٢٣/ ٦٩، \"النكت والعيون\" للماوردي ٥/ ٥٤.\nوقال الرازي في \"مختار الصحاح\" (ص ١٤٨) (شيع): شيعة الرجل: أتباعه وأنصاره .. وقال الراغب في \"مفردات ألفاظ القرآن\" (ص ٤٧٠) (شيع): والشيعة من يتقوى بهم الإنسان وينتشرون عنه ومنه.\n(٢) قال قتادة والسدي والحسن: سليم من الشرك \"جامع البيان\" للطبري ٢٣/ ٧٠، وابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٣٣ وقال مجاهد: من الشك. انظر: \"جامع البيان\" للطبري ٢٣/ ٧٠، قلت: والذي اختاره المؤلف من القول بالتعميم هو الأولى، وهو الذي اختاره الألوسي في \"روح المعاني\" ٢٣/ ١٠٠.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) لم يذكر فيه جرح ولا تعديل.\n(٥) جعفر بن محمَّد بن الحسن. الإمام الحافظ المثبت شيخ الوقت.\n(٦) أبو كريب الكوفي ثقة حافظ.\n(٧) عَثام بن علي بن هُجير العامري الكِلابي أبو علي الكوفي. روى عن: سفيان الثوري، وحميد الأعرج وغيرهما، وروى عنه: سفيان بن وكيع، وسويد وابن =","vol":"22","page":359},{"text":"عن هشام بن عروة (١)، عن أبيه (٢) أنه قال: يا بَنيَّ، لا تكونوا لعَّانين ألم ترو إلى إبراهيم -﵇- لم يلعن شيئًا قط فقال الله -﷿-: ﴿إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ (٨٤)﴾ (٣).\n\n<span data-type=\"title\" id=toc-4272>٨٥ </span>- ﴿إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَاذَا﴾ ما الذي ﴿تَعْبُدُونَ﴾\n\n<span data-type=\"title\" id=toc-4273>٨٦ </span>- ﴿أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ (٨٦) فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ <span data-type=\"title\" id=toc-4274>(٨٧)﴾</span>\nإذا لقيتموه وقد عبدتم غيره (٤).\n\n<span data-type=\"title\" id=toc-4275>٨٨ </span>- ﴿فَنَظَرَ نَظْرَةً فِي النُّجُومِ﴾\nقال ابن عباس - ﵄ -: كان قومه يتعاطون علْمَ النجوم فعاملهم من حيث كانوا لئلا ينكروا عليه، وذلك أنه كان لهم من الغد عيد ومجمع، وكانوا يدخلون على أصنامهم ويقربون لهم القرابين، ويضعون بين\n_________\n= بديل اليامي وغيرهم، وثقه أبو زرعة وابن حبان، وقال النسائي: لا بأس به، وقال أبو حاتم وتبعه ابن حجر: صدوق.\nانظر \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٤٤، \"الثقات\" لابن حبان ٧/ ٣٠٥، \"تهذيب الكمال\" ١٩/ ٣٣٥، \"تقريب التهذيب\" لابن حجر (٤٤٤٨).\n(١) ثقة فقيه ربما دلس.\n(٢) عروة بن الزبير بن العوام بن خُويلد، ثقة فقيه مشهور.\n(٣) [٢٤١٣] الحكم على الإسناد:\nفيه: عبيد الله بن محمَّد بن شنبة لم أجد فيه جرحًا ولا تعديلًا، وبقية السند حسن.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٣/ ٧٠ عن محمَّد بن علاء به.\n(٤) قاله قتادة. انظر: \"تفسير القرآن العظيم\" لابن كثير ٣٣/ ١٢، \"جامع البيان\" للطبري ٢٣/ ٧٠، \"معاني القرآن\" للنحاس ٦/ ٣٩.","vol":"22","page":360},{"text":"أيديهم الطعام قبل خروجهم إلى عيدهم -زعموا- لتبرّك عليه فإذا انصرفوا من عيدهم أكلوه (١).\nقال مقاتل: وكانت الأصنام اثنين وسبعين صنمًا من خشب وحديد ورصاص وشَبّة وفضّة وذهب، وكان كبيرهم من ذهب في عينيه ياقوتتان، فقالوا لإبراهيم -﵇-: ألا تخرج غدًا معنا إلى عيدنا؟ فنظر نظرة إلى النجوم (٢).\n\n<span data-type=\"title\" id=toc-4276>٨٩ </span>- ﴿فَقَالَ إِنِّي سَقِيمٌ (٨٩)﴾\nقال ابن عباس - ﵄ -: مطعون (٣). وقال الحسن: مريض (٤)، وقال الضحاك: يعني سأسقم (٥) كقوله تعالى: ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ﴾ (٦) وقيل: سقيم بما في عنقي من الموت (٧) وقيل: سقيم بما أرى من\n_________\n(١) انظر: \"مفاتيح الغيب\" للرازي ٢٦/ ١٢٨، \"الوسيط\" للواحدي ٢/ ١١٩، \"معالم التنزيل\" للبغوي ٤/ ٣٠.\n(٢) \"معالم التنزيل\" للبغوي ٥/ ٣٢٤ \"إرشاد العقل السليم\" لأبي السعود ٦/ ٧٣، \"زاد المسير\" لابن الجوزي ٥/ ٣٥٧.\n(٣) ذكر الأثر عن ابن عباس الطبري في \"جامع البيان\" ٢٣/ ٧٢، وابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٣٤.\n(٤) \"جامع البيان\" للطبري ١٥/ ٦٢.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٩٣ الذي رواه الطبري في \"جامع البيان\" عن الضحاك هو قوله: أي مطعون، وهكذا ذكره النحاس عنه. انظر: \"جامع البيان\" للطبري ٢٣/ ٧١، \"معاني القرآن\" للنحاس ٦/ ٤٢.\n(٦) الزمر: ٣٠.\n(٧) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٦.","vol":"22","page":361},{"text":"أحوالكم القبيحة (١)، وقيل: سقيم لعله عرضت له، فإنه إنما نظر في النجوم مستدلًا بها على وقت حُمّى كانت تأتيه (٢).\nوالصحيح أنه لم يكن سقيمًا لما رُوي عن النبي - ﷺ - أنه قال: لقد كذب إبراهيم ثلاث كذبات ما منها واحد إلا وهو يماحل ويناضل بها عن دينه، قوله تعالى: ﴿إِنِّى سَقِيمٌ﴾ وقوله: ﴿قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ﴾ (٣) وقوله لسارة: هذِه أختي (٤).\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٦ وقد سقط من (م).\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٦.\n(٣) الأنبياء: ٦٣.\n(٤) اختلف القائلون بأن إبراهيم -﵇- لم يكن سقيمًا في توجيه قوله تعالى: ﴿فَقَالَ إِنِّي سَقِيمٌ (٨٩)﴾ فقال قومٌ:\nهذا من المعاريض في الكلام لمقصد شرعي ديني، كما جاء عند البيهقي في \"السنن الكبرى\" ١٠/ ١٩٩ بسند صحيح عن عمر بن الخطاب وعمران بن الحصين موقوفًا عليهما: إن في المعاريض لمندوحة عن الكذب.\nقال أصحاب هذا القول: وإنما سمي قول إبراهيم كذبًا تجوزًا. ذهب إلى هذا القول ابن كثير وابن الجوزي والقرطبي والألوسي وابن عطية وغيرهم.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٣٤، \"زاد المسير\" لابن الجوزي ٧/ ٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٩٣، \"روح المعاني\" للألوسي ٢٣/ ١٠١، \"المحرر الوجيز\" لابن عطية ٤/ ٤٧٨.\nوقال آخرون: بل هو من قبيل الكذب، واستدلوا بالحديث الذي أخرجه البخاري كتاب الأنبياء، باب: واتخذ الله إبراهيم خليلا (٣٣٥٨)، ومسلم كتاب الفضائل، باب: من فضائل إبراهيم (٢٣٧١) عن النبي - ﷺ - أنه قال: \"لم يكذب إبراهيم النبي -﵇- قط إلا ثلاث كذبات ثنتين في ذات الله قوله ﴿إِنِّي سَقِيمٌ﴾ وقوله ﴿قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا﴾ وواحدة في شأن سارة\" الحديث. =","vol":"22","page":362},{"text":"<span data-type=\"title\" id=toc-4277>٩٠ </span>- ﴿فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ (٩٠)﴾ إلى عيدهم\nفدخل إبراهيم -﵇- إلى الأصنام فكسرها ووضع الفأس على عاتق الصنم الكبير، وكانوا إذا رجعوا من عيدهم دخلوا على أصنامهم قبل أن يرجعوا إلى منازلهم، فدخلوا عليها فإذا هي مكسورة، فذلك قوله ﷿:\n\n<span data-type=\"title\" id=toc-4278>٩١ </span>- ﴿فَرَاغَ﴾ فمال (١) ﴿إِلَى آلِهَتِهِمْ فَقالَ﴾\nإظهارًا لضعفهم وعجزهم.\n\n<span data-type=\"title\" id=toc-4279>٩٢ </span>- ﴿أَلَا تَأْكُلُونَ (٩١) مَا لَكُمْ لَا تَنْطِقُونَ (٩٢)﴾\n\n<span data-type=\"title\" id=toc-4280>٩٣ </span>- ﴿فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ (٩٣)﴾\n_________\n= وإلى هذا ذهب الطبري في \"جامع البيان\" ٢٣/ ٧١ فإنه قال -بعد ما حكى قول من قال بأنه من المعاريض- قال: \"والخبر عن رسول الله - ﷺ - بخلاف هذا القول\" ا. هـ قلت: والذي يظهر لي وهو الذي يليق بمقام الأنبياء أن يكون معنى قوله: ﴿إِنِّي سَقِيمٌ﴾ محمول على معاريض الكلام، وأما ما جاء في الحديث \"لم يكذب إبراهيم .. \" فهو ليس من باب الكذب الحقيقي الذي يُذَمُّ فاعله، حاشا وكذا، وإنما أطلق الكذب على هذا تجوزًا.\nفحينئذ يعود الأمر في تفسير الآية إلى ما تقدم ذكره عند المصنف في المتن من أن معناها: سأسقم في المستقبل أو أنه سقيم بما قُرر على ابن آدم من الموت أو سقيمُ الحجة على الخروج معكم. أما من قال في معناها: إنه كان مريضًا فهذا بعيد، لأنه لو كان كذلك لم يكن كذبًا لا تصريحًا ولا تعريضًا، والعلم عند الله. انظر للاستزادة: \"فتح الباري\" لابن حجر ٦/ ٣٩١ - ٣٩٢، \"صحيح مسلم بشرح النووي\" ١٥/ ١٢٣ - ١٢٥.\n(١) \"معاني القرآن\" للزجاج ٤/ ٣٠٩، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٣٧٣) (روغ)، وهو قول قتادة انظر: \"جامع البيان\" للطبري ٢٣/ ٧٢.","vol":"22","page":363},{"text":"لأنها أقوى على العمل من الشمال. بهذا يقول الربيع بن أنس قال: يعني يده اليمنى (١)، وقيل بالقسم الذي منه (٢) وذلك قوله -﷿-: ﴿وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ﴾ (٣) وقال الفراء: بالقوة (٤).\n\n<span data-type=\"title\" id=toc-4281>٩٤ </span>- ﴿فَأَقْبَلُوا إِلَيْهِ﴾ إلى إبراهيم ﴿يَزِفُّونَ﴾ أي: يسرعون.\nعن الحسن ومجاهد: يزفون زفيف النعام (٥). وهو حالٌ بين المشي والطيران.\nوقال الضحاك: يسعون (٦).\nقرأ يحيى والأعمش وحمزة (يُزِفّون) بضم الياء (٧)، وهما لغتان.\n_________\n(١) قال به أيضًا الضحاك. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٩٤، \"النكت والعيون\" للماوردي ٥/ ٥٧، \"زاد المسير\" لابن الجوزي ٧/ ٦٨.\n(٢) نسبه الماوردي في \"النكت والعيون\" لابن عيسى ٥/ ٥٧.\n(٣) الأنبياء: ٥٧.\n(٤) لم أجده في معانيه:\nقلت: والذي اختاره الطبري في \"جامع البيان\" ٢٣/ ٧٣، وابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٣٥ في معنى (اليمين) هنا هو أن المراد بها اليد اليمنى، وهو أيضًا اختيار المصنف.\n(٥) قرأ مجاهد (يَزفُون) بتخفيف الفاء وهي مضارع وزف بمعنى أسرع، وهي من الشواذ روي عنه قوله: الزفيف النسلان.\nانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٤٧٩، \"الدر المنثور\" للسيوطي ٥/ ٥٢٦، \"النكت والعيون\" للماوردي ٥/ ٥٧، \"روح المعاني\" للألوسي ٢٣/ ١٢٤، \"جامع البيان\" للطبري ٢٣/ ٧٤.\n(٦) \"الدر المنثور\" للسيوطي ٥/ ٥٢٦، \"النكت والعيون\" للماوردي ٥/ ٥٧.\n(٧) \"النشر في القراءات العشر\" لابن الجزري (ص ٣٥٧)، \"شرح طيبة النشر\" لابن =","vol":"22","page":364},{"text":"<span data-type=\"title\" id=toc-4282>٩٥ </span>- ﴿قَالَ﴾ لهم إبراهيم على وجه الحجاج\n\n<span data-type=\"title\" id=toc-4283>٩٦ </span>- ﴿قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ (٩٥) وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ (٩٦)﴾\nأي: وعملكم، في هذِه الآية دليل على أن أفعال العباد مخلوقة لله تعالى حيث قال: ﴿وَمَا تَعْمَلُونَ﴾ وعلى أنها مكتسبة للعباد حيث أثبت لهم عملًا (١) فأبطل مذهب القدرية والجبرية بهذِه الآية.\nوقال رسول الله - ﷺ -: \"إن الله خالق كل صانع وصنعته\" (٢).\nقوله -﷿-:\n\n<span data-type=\"title\" id=toc-4284>٩٧ </span>- ﴿قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ (٩٧)﴾ معظم النار (٣)،\n_________\n= الجزري (ص ٣٠٣)، \"جامع البيان\" للطبري ٢٣/ ٧٣؛ \"المحرر الوجيز\" لابن عطية ٤/ ٤٧٩.\n(١) ما قرره المصنف من أن أفعال العباد خَلْقُ الله وكَسْبٌ من العباد، هو المذهب الحق وهو مذهب أهل السنة والجماعة. انظر للاستزادة: \"خلق أفعال العباد\" للبخاري، \"شرح العقيدة الطحاوية\" لابن أبي العز الحنفي ٢/ ٦٣٩، \"شفاء العليل\" لابن القيم ١/ ٢٨٣.\n(٢) أخرجه البخاري في \"خلق أفعال العباد\" (ص ٤٦)، والحاكم في \"المستدرك\" ١/ ٨٥ (٨٥، ٨٦)، وابن أبي عاصم في \"السنة\" ١/ ١٥٨ جميعهم عن حذيفة مرفوعًا. قال الحاكم: حديث صحيح على شرط مسلم ولم يخرجاه.\nقال ابن حجر في \"فتح الباري\" ١٣/ ٥٣٠: حديث صحيح كذلك قال المناوي في \"فيض القدير\" ٢/ ٣٠٢ والألباني في \"ظلال الجنة\" ١/ ١٥٨.\nقلت: وهذا الحديث نص صريح لأهل السنة والجماعة في الرد على المعتزلة القدرية النافين خلق الله لأفعال العباد.\n(٣) الجحيم عند العرب: جمر النار بعضه على بعض والنار على النار. \"جامع البيان\" للطبري ٢٣/ ٧٥، \"معاني القرآن\" للزجاج ٤/ ٣٠٩ - ٣١٠.","vol":"22","page":365},{"text":"قال مقاتل: بنوا له حائطًا من الحجر طوله ثلاثون ذراعًا وعرضه عشرون ذراعًا وملؤوه من الحطب وأوقدوا فيه النار (١).\n\n<span data-type=\"title\" id=toc-4285>٩٨ </span>- ﴿فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ (٩٨)﴾ المقهورين.\n\n<span data-type=\"title\" id=toc-4286>٩٩ </span>- قوله ﷿: ﴿وَقَالَ﴾ إبراهيم ﵇ ﴿إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ﴾\nإلى مرضاة ربي وهو المكان الذي أُمر بالذهاب إليه (٢) نظيره قوله تعالى: ﴿وَقَالَ إِنِّي مُهَاجِرٌ إِلَى رَبِّي﴾ (٣).\nوقيل: ذاهب إلى ربي بنيتي وعملي (٤).\n\n<span data-type=\"title\" id=toc-4287>١٠٠ </span>- ﴿رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (١٠٠)﴾\nمختصر، أي: رب هب لي ولدًا صالحا من الصالحين.\n\n<span data-type=\"title\" id=toc-4288>١٠١ </span>- ﴿فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ (١٠١) فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ﴾\nذلك الغلام ﴿قَالَ يَابُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ﴾ واختلف السلف من علماء المسلمين في الذي أمر إبراهيم ﵇ بذبحه من ابنيْهِ بعد\n_________\n(١) هذا القول ذكره المفسرون منسوبًا لابن عباس والله أعلم. انظر: \"تفسير القرآن\" للسمعاني ٤/ ٤٠٦، \"مفاتيح الغيب\" للرازي ٦/ ١٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٩٧.\n(٢) هذا هو القول الأول في معنى الآية وهو أنه ذاهب حقيقة بالبدن. وإلى هذا ذهب الطبري في \"جامع البيان\" ٢٣/ ٧٥، وابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٣٧.\nقلت: هو مستلزمٌ للقول الثاني (بالنية والعمل).\n(٣) العنكبوت: ٢٦.\n(٤) قاله قتادة.\nانظر: \"جامع البيان\" للطبري ٢٣/ ٧٦، \"النكت والعيون\" للماوردي ٥/ ٥٩، \"زاد المسير\" لابن الجوزي ٧/ ٧١، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٠.","vol":"22","page":366},{"text":"إجماع (١) أهل الكتاب على أنه كان إسحاقَ.\nفقال قومٌ: الذبيح إسحاق ﵇، وإليه ذهب من الصحابة عمر بن الخطاب وعلي بن أبي طالب وعبد الله بن مسعود (٢) والعباس بن عبد المطلب - ﵃ -، ومن التابعين وأتباعهم: كعب الأحبار وسعيد بن جبير وقتادة ومسروق وعكرمة، والقاسم بن أبي بزة وعطاء ومقاتل وعبد الرحمن بن سابط والزهري والسدي، وهي رواية عكرمة وابن جبير عن ابن عباس (٣) - ﵄ - (٤).\n_________\n(١) هذا الإجماع يرده ما سيذكره المصنف بعد قليل عن أحد علماء اليهود الذي أسلم في زمن عمر بن عبد العزيز، إلا أن يَقصد المؤلف إجماعًا ظاهريًا بألسنتهم دون اعتقاد منهم بما هو الحق. والله أعلم.\nانظر: أيضًا \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٣٧.\n(٢) قال القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٩٩: وهو الصحيح عن عبد الله بن مسعود.\n(٣) قال القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٩٩: وهو الصحيح عنه ا. هـ. -أي: عن ابن عباس ا. هـ.\n(٤) انظر: ما تقدم في \"جامع البيان\" للطبري ٢٣/ ٨١ - ٨٣ \"الدر المنثور\" للسيوطي ٥/ ٥٢٧ - ٥٣٥، \"النكت والعيون\" للماوردي ٥/ ٦٢، \"زاد المسير\" لابن الجوزي ٧/ ٧٢.\nوإلى هذا القول ذهب الطبري في \"جامع البيان\" ٢٣/ ٨٥، ومال إليه القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٠١، والسيوطي في علوم القرآن ولكنه بعد ذلك توقف كما أخبر هو عن نفسه في رسالته المسماة \"القول الفصيح في تعيين الذبيح\" انظر: \"الحاوي للفتاوى\" ١/ ٣١٨ وهو عبارة عن فتاوى ورسائل له. وانظر أيضًا للاستزادة: \"روح المعاني\" للألوسي ٢٣/ ١٢٣.","vol":"22","page":367},{"text":"[٢٤١٤] أخبرني الحسين بن محمد بن عبد الله (١)، قال: نا طلحة ابن محمد (٢) وعبيد الله بن أحمد (٣) قالا: نا أبو بكر بن مجاهد (٤)، قال: نا أحمد بن حرب (٥)، قال: نا سنيد بن داود (٦)، قال: حدثني حجاج (٧)، عن ليث بن سعد (٨)، عن صفوانَ بن عَمرو (٩)، عن عمر ابن الخطاب - ﵁ - قال: هو إسحاق (١٠).\n_________\n(١) هو ابن فنجويه الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ابن جعفر الشاهد، سيئ الحال في الحديث وضعفه الأزهري.\n(٣) أبو الحسين البغدادي بن البوّاب، ثقة.\n(٤) أحمد بن موسى بن العباس بن مجاهد البغدادي، ثقة مأمون.\n(٥) له مناكير ولم يترك، ورُمي بالإرجاء.\n(٦) حسين بن داود المصيصي، يلقب بسنيد، ضُعِّف مع إمامته ومعرفته، لكونه كان يُلقِّن حجاج بن محمد شيخه.\n(٧) حجاج بن محمد المصيصي الأعور، ثقة ثبت لكنه اختلط في آخر عمره لما قدم بغداد قبل موته.\n(٨) أبو الحارث المصري ثقة ثبت فقيه إمام مشهور.\n(٩) أبو عمرو السَّكْسَكِي الحمصي، ليس به بأس، ثقة.\n(١٠) [٢٤١٤] الحكم على الإسناد:\nالسند ضعيف؛ فيه طلحة بن محمد، وأحمد بن حرب وسُنيد بن داود ضُعفوا، وفيه انقطاع بين صفوان وعمر بن الخطاب.\nالتخريج:\nلم أجده مسندًا هكذا، ولقد عزاه لعمر ابن الجوزي في \"زاد المسير\" ٧/ ٧٢ والسيوطي في \"القول الفصيح في تعيين الذبيح\" انظرها في: \"الحاوي للفتاوى\" ١/ ٣١٨.","vol":"22","page":368},{"text":"[٢٤١٥] وأخبرني الحسين (١)، قال: نا عبيد الله بن أحمد بن يعقوب (٢)، قال: نا رضوان بن أحمد الصيدلاني (٣)، قال: نا أحمد ابن عبد الجبار العطاردي (٤)، قال: نا أبو معاوية (٥)، عن حجاج (٦)، عن القاسم بن نافع (٧)، عن أبي الطفيل (٨)، عن علي - ﵁ - قال: الذي أراد إبراهيم ﵇ ذبحه إسحاق (٩).\nوروى شعبة (١٠)، عن أبي إسحاق (١١)، عن أبي الأحوص (١٢)، قال: افتخر رجل عند ابن مسعود - ﵁ - فقال: أنا فلان بن فلان بن\n_________\n(١) هو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ثقة.\n(٣) التميمي، ثقة.\n(٤) أبو عمر الكوفي. ضعيف وسماعه للسيرة صحيح.\n(٥) محمد بن خازم السعدي التميمي، ثقة أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره، وقد رُمي بالإرجاء.\n(٦) حجاج بن أرطاة، أحد الفقهاء، صدوق كثير الخطأ والتدليس.\n(٧) القاسم بن نافع بن أبي بزة، المخزومي، ثقة.\n(٨) عامر بن واثلة، صحابي.\n(٩) [٢٤١٥] الحكم على الإسناد:\nضعيف. فيه أحمد بن عبد الجبار وحجاج بن أرطاة ضعافٌ.\nالتخريج:\nلم أره مسندًا عن علي وعزاه لعليٍّ ابن الجوزي في \"زاد المسير\" ٧/ ٧٢، وابن عطية في \"المحرر الوجيز\" ٤/ ٤٨٠.\n(١٠) شعبة بن الحجاج، ثقة حافظ، مقتن.\n(١١) عمرو بن عبد الله بن عبيد السّبيعي ثقة مكثر عابد.\n(١٢) عوف بن مالك بن نَضْلة الجُشَمي، ثقة.","vol":"22","page":369},{"text":"الأشياخ الكرام. فقال عبد الله - ﵁ -: ذاك يوسف بن يعقوب بن إسحاق ذبيح الله ابن إبراهيم خليل الله ﵈ (١).\n[٢٤١٦] وأخبرنا الحسين بن محمد (٢) قال: نا أحمد بن حمدان (٣)، قال: نا يوسف بن عبد الله (٤)، قال نا موسى بن إسماعيل (٥)، قال: نا المبارك (٦)، عن الحسن (٧)، عن الأحنف بن قيس (٨)، عن العباس بن عبد المطلب (٩)، قال: الذي فداه الله ﷿\n_________\n(١) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه المصنف معلقا عن شعبة. ورواه موصولًا إلى ابن مسعود الطبراني في \"المعجم الكبير\" ٩/ ١٨٦ والطبري في \"تاريخ الرسل والملوك\" ١/ ١٥٩.\nقلت: صحح أثر ابن مسعود كل من ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٤٦ والقرطبي في \"الجامع لأحكام القرآن\" أيضًّا ١٥/ ٩٩ وقال السيوطي: صحيح الإسناد. انظر: \"الحاوي للفتاوى\" ١/ ٣٢٠.\n(٢) ابن فنجويه الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن جعفر بن حمدان، لم أجد فيه جرحًا ولا تعديلًا.\n(٤) يوسف بن عبد الله بن ماهان. لم أجد له ترجمة.\n(٥) أبو سلمة البصري التَّبوذكي ثقة ثبت.\n(٦) مبارك بن فضالة بن أبي أمية أبو فضالة القرشي العدوي من كبار علماء البصرة، صدوق يدلس ويسوي.\n(٧) الحسن البصري ثقة مشهور كان يرسل كثيرًا ويدلس.\n(٨) أبو بحر البصري ثقة.\n(٩) عم رسول الله - ﷺ -.","vol":"22","page":370},{"text":"بذبح عظيم إسحاق (١).\n[٢٤١٧] وأخبرنا الحسين (٢) قال: نا أبو علي بن حبش المقرئ (٣)، قال: نا أحمد بن الحسن بن عبد الجبار الصوفي (٤)، قال: نا أبو عبد الله محمد بن بكار (٥)، قال: نا خالد بن عبد الله الواسطي (٦)، عن داود بن أبي هند (٧)، عن عكرمة (٨)، عن ابن عباس - ﵄ - أنه قال: الذي أراد إبراهيم ذبحه إسحاق ﵉ (٩).\n_________\n(١) [٢٤١٦] الحكم على الإسناد:\nفيه: أحمد بن جعفر بن حمدان بن عبد الله ويوسف بن عبد الله بن ماهان، الأول لم أجد فيه جرحًا ولا تعديلًا، والثاني لم أجد له ترجمة.\nالتخريج:\nرواه البغوي في \"الجعديات\" (ص ٣٦٣) (٣١٨٧) وسنده حسن. ورواه أيضًا الطبري في \"جامع البيان\" ٢٣/ ٨١.\n(٢) ابن فنجويه الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) الحسين بن محمد بن حبش أبو علي المقرئ. ثقة.\n(٤) ثقة.\n(٥) ثقة.\n(٦) أبو الهيثم ثقة ثبت.\n(٧) أبو بكر أو أبو محمد الخراساني ثم البصري، واسم أبي هند دينار بن عذافر، ثقة متقن كان يهم بأخرة.\n(٨) مولى ابن عباس، أبو عبد الله ثقة، ثبت.\n(٩) [٢٤١٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٣/ ٨١، والحاكم في \"المستدرك\" ٢/ ٦٠٨، =","vol":"22","page":371},{"text":"[٢٤١٨] وأخبرنا الحسين (١) قال: نا أحمد بن جعفر بن حمدان بن عبد الله (٢) قال: نا يوسف بن عبد الله (٣) قال: نا موسى بن إسماعيل (٤) قال: نا حمّاد (٥) قال: نا عبد الله بن عثمان بن خثيم (٦)، عن سعيد بن جبير (٧)، عن ابن عباس - ﵄ - قال: الذي أراد إبراهيم ذبحه هو إسحاق ﵉ (٨).\n[٢٤١٩] وأخبرني الحسين (٩)، قال: نا طلحة بن محمد بن جعفر (١٠) وعبيد الله بن أحمد (١١)، قالا: نا أبو بكر بن مجاهد (١٢)،\n_________\n= وعزاه السيوطي في \"الدر المنثور\" ٥/ ٥٣١ للفريابي وسعيد بن منصور وعبد بن حميد.\n(١) ابن فنجويه. ثقة، صدوق كثير الرواية للمناكير.\n(٢) لم أجد فيه جرحًا ولا تعديلًا.\n(٣) ابن ماهان، لم أجده.\n(٤) المنقري، ثقة.\n(٥) حماد بن سلمة بن دينار البصري أبو سلمة، ثقة عابد أثبت الناس في ثابت وتغير حفظه بأخرة.\n(٦) أبو عثمان، صدوق.\n(٧) ثقة، ثبت، فقيه.\n(٨) [٢٤١٨] الحكم على الإسناد:\nفيه: أحمد بن جعفر بن حمدان بن عبد الله لم أجد فيه جرحًا ولا تعديلًا. وفيه أيضًا يوسف بن عبد الله لم أجد ترجمته.\nقلت: الأثر عن ابن عباس صحيح. انظر الإسناد السابق.\n(٩) ابن فنجويه. ثقة، صدوق، كثير الرواية للمناكير.\n(١٠) أبو القاسم البغدادي، سيئ الحال في الحديث، وضعفه الأزهري.\n(١١) ثقة.\n(١٢) ثقة مأمون.","vol":"22","page":372},{"text":"قال: نا عباس الدوري (١)، قال: نا أبو سلمة يعني المنقري (٢)، قال: نا محمد بن ثابت العبدي (٣)، عن موسى (٤) مولى أبي بكر الصديق - ﵁ - عن سعيد بن جبير (٥)، قال: أُري إبراهيمُ ذبح إسحاق ﵉ في المنام فسار به مسيرة شهر في غداة واحدة حتى أتى به المنحر بمنى فلما صرف الله تعالى عنه الذبح وأمره أن يذبح الكبش فذبحه فسار به مسيرة شهر في روحة واحدة طويتْ له الأودية والجبال (٦).\nوروى سفيان (٧)، عن زيد بن أسلم (٨)، عن عبد الله بن عبيد بن\n_________\n(١) عباس بن محمد بن حاتم الدوري أبو الفضل البغدادي، ثقة حافظ.\n(٢) موسى بن إسماعيل أبو سلمة المنقري التبوذكي، ثقة، ثبت.\n(٣) أبو عبد الله البصري صدوق لين الحديث.\n(٤) موسى بن سعد المدني مولى أبي بكر الصديق - ﵁ - مجهول من السابعة.\n(٥) ثقة، ثبت، فقيه.\n(٦) [٢٤١٩] الحكم على الإسناد:\nإسناده ضعيف.\nفيه موسى مولى أبي بكر، مجهول وفيه طلحة بن محمد بن جعفر ضعيف، وكذلك محمد بن ثابت العبدي.\nالتخريج:\nرواه ابن أبي عاصم في \"الزهد\" (ص ٨٥) والفاكهي في \"أخبار مكة\" ٤/ ٢٧٦ وابن أبي شيبة في \"المصنف\" ٦/ ٢٣٠ كلهم من طريق محمد بن ثابت به.\n(٧) ابن عيينة إمام ثقة، حافظ إلاَّ أنه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٨) مولى عمر، أبو عبد الله وأبو أسامة المدني ثقة.","vol":"22","page":373},{"text":"عمير (١)، عن أبيه (٢)، قال: قال موسى عله السلام: يا رب يقولون يا إله إبراهيم وإسحاق ويعقوب، فيم قالوا ذلك، قال: إن إبراهيم لم يعدل بي شيئًا قط إلا اختارني عليه، وإن إسحاق جاد لي بالذبح وهو لغير ذلك أجود، وإن يعقوب كلما زدته بلاءً زاد بي حسن ظنّ (٣).\nوروى حمزة الزيات (٤)، عن أبي إسحاق (٥)، عن أبي ميسرة (٦)، قال: قال يوسف ﵇ للملِك ترغب أن تأكل معي، وأنا والله يوسف بن يعقوب نبي الله، ابن إسحاق ذبيح الله، ابن إبراهيم خليل الله (٧).\n_________\n(١) عبد الله بن عبيد بن عمير الليثي المكي أبو هاشم، ثقة.\n(٢) عبيد بن عمير بن قتادة الليثي، أبو عاصم المكي، مجمع على ثقته.\n(٣) الأثر رواه المصنف معلقًا.\nقلت: هو صحيح عن عبيد بن عمير.\nفقد رواه موصولًا كل من الطبري في \"جامع البيان\" ٢٣/ ٨٢ وكذلك في \"تاريخ الرسل والملوك\" ١/ ١٦٠ وسنده صحيح.\nورواه أيضًا موصولًا ابن أبي شيبة في \"المصنف\" ٦/ ٣٣٠، ٧/ ٧٢ وسنده صحيح.\n(٤) حمزة بن حبيب بن عمارة الزيات أبو عمارة الكوفي، صدوق، ربما وهم.\n(٥) عمرو بن عبد الله بن عبيد ويقال: على ويقال: ابن أبي شعيرة الهمداني، ثقة مكثر عابد، اختلط بأخرة.\n(٦) عمرو بن شُرَحبيل الهمْداني أبو ميسرة الكوفي ثقة عابد مخضرم.\n(٧) الحكم على الإسناد:\nفيه حمزة الزيات، صدوق ربما وهم.\nالتخريج:\nرواه الطبري موصولًا بإسناده إلا أنه سقط منه أبو إسحاق السبيعي في المطبوع، الطبعة الثالثة من مطبعة مصطفى الحلبي. =","vol":"22","page":374},{"text":"وقال الآخرون: هو إسماعيل ﵇. إلى هذا القول ذهب عبد الله ابن عمر وأبو الطفيل عامر بن واثلة - ﵄ - وسعيد بن المسيب والشعبي والحسن البصري ويوسف بن مهران ومجاهد والربيع بن أنس ومحمد ابن كعب القرظي والكلبي، وهي رواية عطاء بن أبي رباح وأبي الجوزاء ونصر بن عمران الضُّبَعي ويوسف بن ماهك عن ابن عباس - ﵄ - قال: المفدى إسماعيل ﵇، وزعمت اليهود أنه إسحاق ﵇ وكذبت اليهود (١) وقد رُوي عن النبي - ﷺ - كلا القولين ولو كان فيهما صحيح بالإجماع (٢) لم نعده إلى غيره.\n_________\n= انظر: \"جامع البيان\" للطبري ٢٣/ ٨٣ وإسناده عند الطبري حسن. ورواه أيضًا في \"تاريخ الرسل والملوك\" ١/ ٢٦٦ - ٢٦٧، وفي \"جامع البيان\" في موضع آخر ٤/ ١٣ بدون سقط.\nقال ابن كثير \"تفسير القرآن العظيم\" ١٢/ ٤٧، بعد أن ذكر القائلين بأن الذبيح إسحاق: وهذِه الأقوال والله أعلم كلها مأخوذة عن كعب الأحبار، فإنه لما أسلم في الدولة العمرية جعل يحدث عمر - ﵁ - عن كتبه قديمًا فربما أستمع له عمر - ﵁ - فترخص الناس في استماع ما عنده ونقلوا ما عنده عنه غثها وسمينها.\n(١) ذكر ابن حجر أن هذِه الرواية عن ابن عباس هي أشهر الروايات عنه. انظر: \"فتح الباري\" لابن حجر ١٢/ ٣٧٨ أقول: روى هذا القول عن ابن عباس أكثر من أربعة أنفس، فرواه عنه:\n(٢) عطاء بن أبي رباح وأبو الجوزاء ونصر بن عمران ويوسف بن ماهِك، والشعبي. انظر: \"جامع البيان\" للطبري ٢٣/ ٨٣ - ٨٤، \"الدر المنثور\" للسيوطي ٥/ ٥٢٩، وروى الحاكم بسنده هذا القول عن ابن عباس وقال صحيح على شرط الشيخين. ولم يخرجاه. \"المستدرك\" ٢/ ٦٠٥.\nأقول: لا يلزم للعمل بالحديث أن يكون صحيحًا بالإجماع، بل يكتفى به أن =","vol":"22","page":375},{"text":"فأما الرواية التي رويت عنه - ﷺ - أن الذبيح إسحاق ﵇.\n[٢٤٢٠] فأخبرني أبو عبد الله بن فنجويه (١) بقراءتي عليه، قال: نا طلحة بن محمد بن جعفر (٢) وعُبَيد الله بن أحمد (٣)، قالا: نا أبو بكر بن مجاهد (٤)، قال: نا موسى بن إسحاق (٥)، قال: نا عبد الله ابن أبي شيبة (٦)، قال: نا الأشيب (٧) قال نا حمّاد بن سلمة (٨)، عن علي بن زيد (٩)، عن الحسن (١٠)، عن الأحنف بن قيس (١١) قال: قال رسول الله - ﷺ -: \"الذي أراد إبراهيم أن يذبح إسحاق\" (١٢).\n_________\n= يكون صحيحًا أو حسنًا، اللهم إلا إذا تساوى الحديثان المتعارضان في الدرجة فحينئذ يطلب المرجح لأحدهما.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) سيئ الحال في الحديث، وضعفه الأزهري.\n(٣) وثقه الأزهري.\n(٤) ثقة، مأمون.\n(٥) الخَطْمي أبو بكر القاضي، ثقة.\n(٦) ثقة حافظ.\n(٧) الحسن بن موسى الأشيَب أبو علي البغدادي، ثقة.\n(٨) ثقة.\n(٩) هو المعروف بعلي بن زيد بن جُدْعان، ضعيف.\n(١٠) الحسن البصري، ثقة فقيه، كان يرسل كثيرًا ويدلس.\n(١١) مخضرم ثقة تابعي أدرك زمن النبي - ﷺ - ولم يجتمع به.\n(١٢) [٢٤٢٠] الحكم على الإسناد:\nالحديث إسناده ضعيف: وذلك لضعف علي بن زيد بن جدعان، ولإرسال الأحنف فإنه لم يلق النبي - ﷺ -.","vol":"22","page":376},{"text":"[٢٤٢١] وأخبرني ابن فنجويه (١)، قال: نا علي بن محمد بن لؤلؤ (٢)، قال: نا الهيثم بن خلف (٣) قال نا أحمد بن إبراهيم (٤)، قال: نا حجاج (٥)، عن ابن جُريج (٦)، قال: أُخبِرت عن صفوان بن سليم (٧) وزيد بن أسلم (٨)، عن النبي - ﷺ - أنه قال: \"إن إسحاق الذي أراد إبراهيم أن يذبحه\" (٩).\n[٢٤٢٢] وأخبرنا أبو طاهر محمد بن الفضل بن محمد بن إسحاق ابن خزيمة (١٠) قراءة عليه في شهر ربيع الأول سنة ثلاث وثمانين وثلاثمائة فأقرّ به قال نا جدي أبو بكر محمد بن إسحاق (١١)، قال:\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أبو الحسن، صدوق، غير أنه ردئ الكتاب.\n(٣) أبو محمد الدوري البغدادي. المتقِن الثقة.\n(٤) أحمد بن إبراهيم بن كثير بن زيد الدَّوْرَقي النُّكري البغدادي ثقة حافظ.\n(٥) حجاج بن محمد المِصّيصي الأعور، أبو محمد تِرمذيُّ الأصل، ثقة ثبت لكنه اختلط في آخر عمره.\n(٦) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم المكي ثقة فاضل، وكان يدلس ويرسل.\n(٧) أبو عبد الله الزهري مولاهم، ثقة مفتٍ عابد رمي بالقدر.\n(٨) زيد بن أسلم العدوي مولى عمر أو عبد الله، وأبو أسامة المدني ثقة.\n(٩) [٢٤٢١] الحكم على الحديث:\nالحديث إسناده ضعيف؛ وذلك لإرسال صفوان بن سليم وزيد بن أسلم، وكذلك لتصريح ابن جريج بعدم السماع منهما.\n(١٠) محدث ثقه، لكن تغير عقله قبل موته بثلاث سنوات، وما سمع منه أحد بعد تغيره.\n(١١) أبو بكر السُّلمي النيسابوري الشافعي، إمام الأئمة.","vol":"22","page":377},{"text":"نا علي بن حجر (١)، قال: نا عمر بن حفص (٢)، عن أبان (٣)، عن أنس - ﵁ -، قال: قال رسول الله - ﷺ -: \"يشفع إسحاق بعدي فيقول يا رب صدقت نبيك وجُدْتُ بنفسي للذبح فلا تُدخِل النارَ من لا يُشرك بك شيئًا، قال فيقول ﵎: وعزّتي لا أُدخل النارَ من لم يُشرك بي شيئًا\" (٤).\n[٢٤٢٣] وأخبرني الحسين بن محمد بن فنجويه (٥)، قال: نا محمد بن أحمد بن نصرويه (٦)، قال: نا أبو حفص عمر بن محمد بن عيسى الجوهري (٧)، قال: نا الوليد بن مسلم (٨)، قال: نا عبد الرحمن بن زيد بن أسلم (٩)، عن أبيه (١٠)، عن عطاء بن يسار (١١)، عن أبي هريرة - ﵁ -\n_________\n(١) أبو الحسن، ثقة حافظ.\n(٢) أبو حفص البصري، متروك الحديث.\n(٣) أبان بن أبي عياش: فيروز البصري، أبو إسماعيل العبدي، متروك.\n(٤) [٢٤٢٢] الحكم على الإسناد:\nسنده ضعيف جدًا. فيه أبان بن أبي عياش متروك، وكذلك عمر بن حفص.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) لم أجد ترجمته.\n(٧) عمر بن محمد بن عيسى أبو حفص الجوهري المعروف بالسذابي، حدث عن الحسن بن عرفة، وأبي بكر الأثرم وغيرهما. روى عنه الشافعي أبو بكر وأحمد بن عبد العزيز الصريفيني وغيرهما، في حديثه بعض النكرة \"اللباب في تهذيب الأنساب\" ٢/ ١١١.\n(٨) أبو العباس الدمشقي، ثقة لكنه كثير التدليس والتسوية.\n(٩) ضعيف.\n(١٠) زيد بن أسلم العدوي مولى عمر، أبو عبد الله، وأبو أسامة المدني، ثقة عالم وكان يرسل.\n(١١) ثقة فقيه.","vol":"22","page":378},{"text":"قال: قال رسول الله: \"إن الله ﷿ خيرني بين أن يغفر لنصف أمتي أو أن أختبئَ شفاعتي فاخترت شفاعتي ورجوت أن تكون أعمَّ لأمتي، ولولا الذي سبقني إليه العبد الصالح لتعجلت منها دعوتي، إن الله ﷿ لما فرّج عن إسحاق ﵇ كُرَبَ الذبح قيل: يا إسحاق سَلْ تُعطَ، فقال: أما والذي نفسي بيده لأتعجل قبل نزغة الشيطان، اللهم مَن مات لا يشرك بك شيئًا فاغفر له وأدخله الجنة\" (١).\n\nوأما ما روي عنه - ﷺ - أن الذبيح إسماعيل:\n_________\n(١) [٢٤٢٣] الحكم على الإسناد:\nإسناده ضعيف: فيه عبد الرحمن بن زيد بن أسلم، ضعيف، وفيه عمر بن محمد ابن عيسى في حديثه بعض النكرة.\nقال ابن كثير بعد أن ساق الحديث بنصه: هذا حديث غريب منكر، وعبد الرحمن بن زيد بن أسلم ضعيف الحديث، وأخشى أن يكون في الحديث زيادة مدرجة وهي قوله إن الله تعالى لما فرج عن إسحاق إلى آخرة، والله أعلم، فهذا إن كان محفوظًا فالأشبه أن السياق إنما هو عن إسماعيل، وإنما حرفوه بإسحاق حسدًا منهم كما تقدم، وإلا فالمناسك والذبائح إنما محلها بمنى من أرض مكة حيث كان إسماعيل لا إسحاق فإنه إنما كان ببلاد كنعان من أرض الشام اهـ ١٢/ ٤٢.\nقلت: وضعف إسناد الحديث أيضًا السيوطي في \"الدر المنثور\" ٥/ ٥٣١ وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٢٢.\nالتخريج:\nرواه الطبراني في \"المعجم الأوسط\" ٧/ ١٠٧ وابن عدي في \"الكامل\" ٤/ ٢٧٢ وابن أبي حاتم في \"تفسير\" القرآن العظيم\" ١٠/ ٣٢٢٢ كلهم من طريق عبد الرحمن ابن زيد بن أسلم به.\nوقال الألباني: منكر. \"سلسلة الأحاديث الضعيفة\" ١/ ٥٠٦.","vol":"22","page":379},{"text":"فروى عمر بن عبد الرحيم الخطابي (١)، عن عبيد الله بن محمد العتبي (٢) من ولد عتبة ابن أبي سفيان عن أبيه (٣)، قال: حدثني عبد الله بن سعيد (٤)، عن الصنابحي (٥)، قال: كنا عند معاوية بن أبي سفيان - ﵄ - فذكروا الذبيح إسماعيل أو إسحاق ﵉ فقال: على الخبير سقطتم، كنت عند رسول الله - ﷺ - فجاءه رجل فقال: يا رسول الله عُد عليّ بما أفاء الله عليك يا ابن الذبيحين، فضحك رسول الله - ﷺ -، فقيل: يا أمير المؤمنين وما الذبيحان؟ فقال: إن عبد المطلب لما حفر زمزم نذر لله ﷿ لئن سهل الله له أمرها ليذبحن أحد ولده، قال: فخرج السهم على عبد الله فمنعه أخواله\n_________\n(١) لم أجد له ترجمة.\n(٢) عبيد الله بن محمد بن الوليد بن عتبة بن أبي سفيان. لم أجد فيه جرحًا ولا تعديلًا.\n(٣) محمد بن الوليد بن عتبة بن أبي سفيان بن حرب الأموي، من فصحاء أهل بيته، لم يذكر بجرح أو تعديل.\n(٤) عبد الله بن سعيد. لم أجده بهذا الاسم.\nقلت: أورد هذا الحديث بهذا السند ابن عساكر في \"تاريخ دمشق\" ٥٦/ ٢٠٠ وذكر هذا الراوي وقال في اسمه عبد الله بن سعد بن فروة. وبالرجوع إلى كتب التراجم تبين أنما ذكره ابن عساكر هو الصواب.\nقال ابن حجر: عبد الله بن سعد بن فروة البَجَلي مولاهم. الدمشقي الكاتب، مقبول، من السادسة، روى له (د).\nقلت: قال دحيم: (لا أعرفه) وقال أبو حاتم: (مجهول) وقال الساجي: (ضعفه أهل الشام). \"تهذيب الكمال\" للمزي ١٥/ ٢٠، \"تقريب التهذيب\" لابن حجر (٣٣٤٩) (ص ٣٠٥)، \"تهذيب التهذيب\" لابن حجر ٥/ ٢٠٦.\n(٥) عبد الرحمن بن عُسَيْلَة المرادي أبو عبد الله الصُنَابِحي، ثقة من كبار التابعين.","vol":"22","page":380},{"text":"فقالوا: افد ابنك بمائة من الإبل ففداه بمائة من الإبل. والثاني إسماعيل ﵇ (١).\nفهذا ما رُوي من الأخبار في هذا الباب (٢).\n_________\n(١) الحكم على الإسناد:\nفي إسناده من لا يعرف حاله ومن لم أجده.\nالتخريج:\nرواه موصولًا الطبري في \"جامع البيان\" ٢٣/ ٨٥ وفي \"تاريخ الرسل والملوك\" ١/ ٢٦٣ - ٢٦٤ والحاكم في \"المستدرك\" ٢/ ٦٠٤ وابن عساكر في \"تاريخ دمشق\" ٥٦/ ٢٠٠ والآمدي في \"مغازيه\" والخلعي في \"فوائده\" وابن مردويه، انظر: \"الدر المنثور\" للسيوطي ٥/ ٥٢٩ كلهم من طريق عمر بن عبد الرحيم الخطابي به.\nأقوال العلماء في الحديث:\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٥١: وهذا حديث غريب جدًا.\nوقال الذهبي: إسناده واه \"تلخيص المستدرك\" ٢/ ١٠٠٩.\nوقال السيوطي في \"الدر المنثور\" ٥/ ٥٢٩: سنده ضعيف.\nوقال الألوسي في \"روح المعاني\" ٢٣/ ١٣٦: غريب وفي إسناده من لا يعرف حاله.\nوكذلك قال السيوطي في \"الحاوي للفتاوى\" ١/ ٣١٩.\n(٢) قلت: مما سبق يتضح أن الأحاديث المرفوعة في شأن الذبيح كلها ضعيفة، وليس فيها شيء ثابت.\nفحينئذ يطلب الدليل من غيرها، مما جاء في كتاب الله وصح عن الصحابة والتابعين، ومما رجحه النظر السليم.\nوالذي توصلت إليه بعد النظر في كلام أهل العلم هو القول بأن الذي أُمر إبراهيم ﵇ بذبحه هو إسماعيل ﵇.","vol":"22","page":381},{"text":"فأما حجة القائلين بأنه إسحاق من القرآن:\nفهو أن الله ﷿ أخبر عن خليله إبراهيم ﵇ حين فارق قومه مهاجرًا إلى الشام مع امرأته سارة وابن أخيه لوط ﴿وَقَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ﴾ أنه دعا فقال ﴿رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (١٠٠)﴾ وذلك قبل أن يعرف هاجر، وقبل أن تصير له أم إسماعيل ﵇ ثم أتبع الخبر عن إجابته دعوته وتبشيره إياه بغلام حليم ثم عن رؤيا إبراهيم ﵇ أن يذبح ذلك الغلام الذي بُشر به حين بلغ معه السعي وليس في القرآن آية تبشر بولدٍ إلا بإسحاق ﵇.\n\nواحتج من قال إنه إسماعيل ﵇ من القرآن:\n_________\n= قلت: وقد رجح هذا القول الإمام أحمد بن حنبل في أصح الروايتين عنه، ورجحه ابن تيمية وتلميذاه ابن قيم الجوزية وابن كثير، ورجحه أيضًا أبو حاتم الرازي والبيضاوي، وغالب المحدثين، والسبكي الكبير، والألوسي والشيخ الأمين الشنقيطي وابن عاشور.\nقال ابن تيمية: الذي يجب القطع به أنه إسماعيل، وهذا الذي يدل عليه الكتاب والسنة والدلائل المشهورة، وهو الذي تدل عليه التوراة التي بأيدي أهل الكتاب. انظر: للاستزادة: \"مجموع الفتاوى\" لابن تيمية ٤/ ٣٣١ - ٣٣٦.\nوقال ابن قيم الجوزية بعد أن ذكر أنه إسماعيل: (وهو الصحيح المقطوع به).\nوقال أيضًا: والذين استدل به محمد بن كعب القرظي أنه إسماعيل أثبت وأصح وأقوى والله أعلم. \"تفسير القرآن العظيم\" لابن كثير ٤/ ٥١ - ٥٢.\nوانظر أيضًا: \"فتاوى السبكي\" ١/ ١٠٢ - ١٠٣، \"الحاوي للفتاوى\" للسيوطي ١/ ٣٢٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢٢٣، \"روح المعاني\" للألوسي ٢٣/ ١٣٦، \"أضواء البيان\" للشنقيطي ٦/ ٦٩١، \"التحرير والتنوير\" لابن عاشور ٢٣/ ١٤٩.","vol":"22","page":382},{"text":"بما روى محمد بن إسحاق عن محمد بن كعب القرظي أنه كان يقول: إن الذي أمر الله تعالى إبراهيم أن يذبحه من ابنيه إسماعيل وإنا لنجد ذلك في كتاب الله ﷿، وذلك أن الله ﷿ حين فرغ من قصة المذبوح قال: ﴿وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ﴾ وقال عز من قائل: ﴿فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ﴾ (١) يقول بابن وبابن ابن، فلم يكن يأمره بذبح إسحاق ﵇ وله فيه من الله الموعود، فلما لم يذكر الله ﷿ إسحاق إلا بعد انقضاء قصة الذبيح ثم بشره بولد إسحاق علمنا أن الذبيح إسماعيل ﵇.\nقال القرظي: فذكرت ذلك لعمر بن عبد العزيز ﵀ وهو خليفة إذ كنت معه بالشام فقال لي عُمر: إن هذا لشيء ما كنت انظر فيه، وإني لأراه كما قلتَ، ثم أرسل إلى رجل كان عنده بالشام وكان يهوديًّا فأسلم وحسن إسلامه، وكان يرى أنه من علماء اليهود فسأله عمر بن عبد العزيز عن ذلك وأنا عنده فقال: أيُّ ابني إبراهيم ﵇ أُمِر بذبحه؟ فقال: إسماعيل، ثم قال: والله يا أمير المؤمنين إن اليهود لتعلم ذلك ولكنهم يحسدونكم معشر العرب على أن يكون أباكم الذي كان من أمر الله ﷿ فيه، والفضل الذي ذكره الله ﷿ لصبره على ما أُمِر به، فهم يجحدون ذلك ويزعمون أنه إسحاق؛ لأن إسحاق ﵇ أبوهم (٢) واحتجوا أيضًا بأن قرني الكبش كانا\n_________\n(١) هود: ٧١.\n(٢) قال ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٥١ - ٥٢ والذي استدل به محمد بن كعب القرظي أنه إسماعيل أثبت وأصح وأقوى، والله أعلم.","vol":"22","page":383},{"text":"منوطين (١) بالكعبة في يد بني إسماعيل إلى أن احترق البيت واحترق القرنان في أيام ابن الزبير والحجاج قال الشعبي: رأيت قرني الكبش منوطين بالكعبة وكان القرنان ميراثًا لولد إسماعيل ﵇ عن أبيهم فلم يزاحمهم ولد إسحاق وهم الروم وكانوا أكثرَ وأعزَّ وأصْنَع من العرب (٢).\nهذا أدلّ دليل على أن الذبيح إسماعيل ﵇ (٣).\nوقال الأصمعي (٤):\n_________\n(١) أي: معلقين، وناط الشيء: علقه. \"مختار الصحاح\" للرازي (ص ٢٨٥) (نوط).\n(٢) انظر مختصرًا في \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٥١، \"تاريخ الرسل والملوك\" للطبري ١/ ١٦١.\n(٣) قال ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٤٥، بعد أن ذكر قول سفيان أنه لم يزل قرنا الكبش معلقين في البيت حتى احترق البيت فاحترقا، قال: وهذا دليل مستقل على أنه إسماعيل ﵊، فإن قريشا توارثوا قرني الكبش الذي فدى به إبراهيم خلفًا عن سلف وجيلًا بعد جيل إلى أن بعث الله رسوله - ﷺ -. اهـ.\nوقال ابن حجر في \"فتح الباري\" ١٢/ ٣٧٩: وما تقدم من كون قصة الذبيح كانت بمكة حجة قوية في أن الذبيح إسماعيل لأن سارة وإسحاق لم يكونا بمكة والله أعلم.\nوقال أيضًا بعد أن ذكر الآثار في قرني الكبش وأنه كان معلقًا بالكعبة قال: (وهذِه الآثار من أقوى الحجج لمن قال إن الذبيح إسماعيل) اهـ \"فتح الباري\" لابن حجر ١٢/ ٣٧٨.\n(٤) أبو سعيد عبد الملك بن قُريب بن عبد الملك بن علي بن أصمع الأصمعيّ البصري الإمام العلامة الحافظ.","vol":"22","page":384},{"text":"سألت أبا عمرو بن العلاء (١)، عن الذبيح إسحاق كان أو إسماعيل، فقال لي يا أُصيمع: أين ذهب عنك عقلك ومتى كان إسحاق ﵇ بمكة، وإنما كان إسماعيل بمكة، وهو الذي بنى البيت مع أبيه ﵉ كما قال الله ﷿: ﴿وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ﴾ (٢) والمنحر بمكة لا شك فيه (٣).\n[٢٤٢٤] وسمعت أبا القاسم الحبيبي (٤) يقول: سمعت أبا بكر محمد بن المنذر الضرير (٥) يقول: سمعت أبا محمد الزنجاني المؤدب (٦) يقول: سُئل أبو سعيد الضرير (٧)، عن الذبيح فأنشد:\nإِنَّ الذبيحَ هُديِتَ إسماعيلُ ... نَطَقَ الكتابُ بِذاك والتنزيلُ\nشرفٌ به خصَّ الإلهُ نبيَّنا ... وأَبانهُ التفسير والتأويلُ\nإن كنتَ أُمَّتَه فلا تُنْكِرْ لهُ ... شرفًا به قد خصّه التفضيلُ (٨)\n_________\n(١) أبو عمرو بن العلاء بن عمارة المازني النحوي القارئ ثقة من علماء العربية.\n(٢) البقرة: ١٢٧.\n(٣) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٠٠.\n(٤) الحسن بن محمد بن الحسن بن حبيب، أبو القاسم، قيل: كذبه الحاكم.\n(٥) لم أجد ترجمته.\n(٦) أبو محمد الزنجاني. لم أجد له ترجمة.\n(٧) أحمد بن خالد البغدادي، لغوي، فاضل، ثقة.\n(٨) [٢٤٢٤] الحكم على الإسناد:\nشيخ المصنف متهم بالكذب، وفيه من لم أجده. =","vol":"22","page":385},{"text":"فأما قِصَّة الذبيح:\nفقال السديّ بإسناده: لما فارق إبراهيم الخليل ﵇ قومه مهاجرًا إلى الشام هاربًا بدينه كما قال الله ﷿: ﴿إِنِّي مُهَاجِرٌ إِلَى رَبِّي إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ﴾ (١) دعا الله ﷿ أن يهب له ابنا صالحًا من سارة فقال: ﴿رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (١٠٠)﴾ فلما نزل به أضيافه من الملائكة المرسلين إلى المؤتفكة وبشروه بغلام حليم، قال إبراهيم ﵇ لما بُشَر به: هو إذًا له ذبيح، فلما وُلد الغلام وبلغ معه السعي قيل له: أوف بنذرك الذي نذرتَ فكان هذا هو السبب في أمر الله ﷿ رسوله إبراهيم ﵇ بذبح ابنه، فقال إبراهيم ﵇ عند ذلك لإسحاق: انطلق نقرّبْ قربانًا لله ﷿ وأخذ سكينًا وحبلًا ثم انطلق معه حتى إذا ذهب به بين الجبال قال له الغلام: يا أبتِ أين قربانك: فقال إني أرى في المنام أني أذبحك فانظر ماذا ترى، قال: يا أبت افعل ما تؤمر ستجدني إن شاء الله من الصابرين (٢).\nوقال محمد بن إسحاق بن يسار: كان إبراهيم ﵇ إذا زار هاجر\n_________\n= والأبيات أوردها القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٠٠.\n(١) العنكبوت: ٢٦.\n(٢) ذكره الطبري في \"جامع البيان\" ٢٣/ ٧٨ وفي \"تاريخ الرسل والملوك\" ١/ ٢٧٢ وعزاه أيضًا السيوطي في \"الدر المنثور\" ٥/ ٥٣٢ لابن أبي حاتم.\nقال ابن حجر: هكذا ذكره السدي ولعله أخذه عن بعض أهل الكتاب \"فتح الباري\" ١٢/ ٣٧٨.","vol":"22","page":386},{"text":"وإسماعيل حُمِل على البُراق (١) فيغدو من الشام فيقيل بمكة ويروح من مكة فيبيت عند أهله بالشام حتى إذا بلغ إسماعيل ﵇ معه السعي وأخذ بنفسه ورجاه لما كان يأمل فيه من عبادة ربه وتعظيم حرماته رأى في المنام أن يذبحه فلما أُمر بذلك قال لابنه يا بني خُذِ الحبل والمدية (٢) ثم انطلق بنا إلى هذا الشعب لنحتطب فلما خلا إبراهيم ﵇ بابنه في شعب ثبير (٣) أخبره بما أُمِر كما ذكر الله ﷿، قالوا: فقال له ابنه الذي أراد أن يذبحه: يا أبتِ اشدد رباطي حتى لا أضطرب، واكفُف عني ثيابك كي لا ينتضح عليها من دمي شيء فينقص أجري وتراه أمّي فتحزن واشْحذ شفرتك وأسرع مَرّ السِكين على حلقي حتى تُجْهزَ عليَّ فَتُريحَني ليكون أهون عليَّ فإن الموت شديد وإذا أتيت أمي فاقرأ ﵍ مني وإن رأيت أن تَرُدّ قميصي على أمّي فافعل فإنه عسى أن يكون أسْلى لها عني.\nفقال له إبراهيم ﵇: نِعم العون أنت يا بُنيَّ على أمر الله ﷿، ففعل إبراهيم ﵇ ما أمره به ثم أقبل عليه فقبله وقد ربطه وهو يبكي\n_________\n(١) الدابة التي ركبها - ﷺ - ليلة الإسراء، سمي بذلك لِنُصُوع لونه وشدة بريقه، وقيل لسرعة حركته.\nانظر: \"النهاية في غريب الحديث\" لابن الأثير ١/ ١١٩.\n(٢) المدية: السكين. انظر: \"مختار الصحاح\" للرازي (ص ١٢٩) (سكن).\n(٣) من أعظم جبال مكة، بينها وبين عرفة. وكان المشركون إذا أرادوا الإفاضة في الحج قالوا: أشرق ثبير كيما نغير. \"معجم البلدان\" لياقوت ٢/ ٧٣، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٠٦.","vol":"22","page":387},{"text":"والابن يبكي حتى استنقع الدموع تحت خدّه ثم إنه وضع السكين على حَلقه فلم يحِك (١) السكين.\nقال السدي: ضرب الله تعالى صفيحة من نحاس على حلقه، قالوا: فقال الابن عند ذلك: كُبَّني لوجهي على جبيني فإنك إذا نظرت في وجهي رحمتني، وأدركْتك رِقةٌ تحول بينك وبين أمر الله ﷿ وأنا لا أنظر إلى الشفرة فأجزع، ففعل ذلك إبراهيم ﵇ ثم وضع السكين على قفاه فانقلب السكين ونودي يا إبراهيم: مَهْ (٢)، قد صدقتَ الرؤيا هذِه ذبيحتك فداءً لابنك فاذبحها دونه فنظر إبراهيم ﵇ فإذا هو بجبريل ﵇ معه كبش أقرنُ (٣) أملح (٤) فكبّر جبريل ﵇ وكبّر الكبش وكبر إبراهيم ﵇ وكبّر ابنه ﵇ فأخذ إبراهيم الكبش وأتى به المنحر مِنْ مِنًى فذبحه.\nقال ابن عباس - ﵄ -: فو الذي نفسي بيده لقد كان أول الإسلام وإن رأس الكبش لمعلق بقرنَيْه في ميزاب الكعبة قد وحُش يعني: يبس.\nقال السدي: فلما أخذ إبراهيم ﵇ الكبش خلّى عن ابنه وأكبّ عليه وهو يقبّله ويقول: يا بُنّي وُهبِتَ لي. ثم رجع إلى سارة - ﵂ -\n_________\n(١) أي: لم تقطع. \"لسان العرب\" لابن منظور ١٠/ ٤١٨ (حوك).\n(٢) مَهْ: اسم فعل وقعت موقع الجملة الفعلية، معناها: اكْفُف.\nانظر: كتاب \"مسائل خلافية في النحو\" لأبي البقاء الكعبري (ص ٧٠)، \"أوضح المسالك\" لابن هشام ٤/ ٨١ - ٨٢.\n(٣) كَبَشٌ أَقْرَنُ: كبير القرنين. \"لسان العرب\" لابن منظور ١٣/ ٣٣١ (قرن).\n(٤) أَمْلَح: أي سمين. \"لسان العرب\" لابن منظور ٢/ ٦٠٤ (ملح).","vol":"22","page":388},{"text":"فأخبرها الخبر فجزعت سارة وقالت: يا إبراهيم أردتَ أن تذبح ابني ولا تُعلِمني (١).\nوروى أبو هريرة - ﵁ - عن كعب الأحبار، وابنُ إسحاق عن رجالٍ قالوا: لما أُري إبراهيم ﵇ ذبح ابنه قال الشيطان: والله لئن لم أفتن عند هذا آل إبراهيم لا أفتن منهم أحدًا أبدًا، فمثل له الشيطان رجلًا وأتى أمَّ الغلام فقال لها: هل تدرين أين ذهب إبراهيم بابنك؟ قالت: ذهب به يحطبنا من هذا الشعب قال: لا، والله ما ذهب به إلّا ليذبحه قالت: كلَّا هو أرحم به وأشدّ حبًّا له من ذلك، قال: إنه يزعم أن الله أمَرَه بذلك. قالت: فإن كان ربُّه أمَرَه بذلك فقد أحسن أن يطيع ربّه وسلّمنا لأمر الله ﷿ فخرج الشيطان من عندها حتى أدرك الابنَ وهو يمشي على أثر أبيه فقال له: يا غلام هل تدري أين يذهب بك أبوك؟ قال: يحطب أهلنا من هذا الشعب، قال: والله ما يريد إلا أن يَذْبَحك. قال: ولمَ؟ قال: زعم أن ربه أمره بذلك، قال: فليفعل ما أمر ربّه فسمع وطاعةٌ، فلما امتنع منه الغلام أقبل على إبراهيم ﵇ فقال له: أين تريد أيها الشيخ؟ فقال: أريد هذا الشعب لحاجة لي فيه فقال: والله إني لأرى الشيطان قد\n_________\n(١) انظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٢٧٣، \"الكامل في التاريخ\" لابن الأثير ١/ ٨٧، \"المنتظم\" لابن الجوزي ١/ ٧٩. قلت: دمج الثعلبي هنا في سرد قصة الذبيح بين من قال إنه إسماعيل وبين من قال إنه إسحاق لأن غرضه هنا بيان ما حصل من حوار بين إبراهيم وابنه بغض النظر عن تعيين الذبيح، فيلاحظ هذا. والعلم عند الله.","vol":"22","page":389},{"text":"جاءك في منامك فأمرك بذبح بُنَيّك هذا، فعرفه إبراهيم ﵇ فقال: إليك عنّي يا عدو الله فوالله لأمضين لأمر ربّي فرجع عدوّ الله إبليس بغيظه لم يُصب من إبراهيم ﵇ وآله شيئًا مما أراد قد امتنعوا منه بعون الله تعالى (١).\nوروى أبو الطفيل عن ابن عباس - ﵄ - أن إبراهيم ﵇ لما أُمِرَ بذبح ابنه عرض له الشيطان بهذا المشعر فسابقه فسبقه إبراهيم ﵇ ثم ذهب إلى جمرة العقبة فعرض له الشيطان فرماه بسبع حصيات ثم ذهب ثم عرض له عند الجمرة الوسطى فرماه بسبع حصيات (حتى ذهب ثم أدركه عند الجمرة الكبرى فرماه بسبع حصيات) (٢) حتى ذهب ثم مضى إبراهيم لأمر الله (٣).\n_________\n(١) رواه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٥٠ وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٢٢ والطبري في \"جامع البيان\" ٢٣/ ٨٢، وفي \"تاريخ الرسل والملوك\" ١/ ٢٦٥ - ٢٦٦، والحاكم في \"المستدرك\" ٢/ ٦٠٨ من حديث كعب الأحبار مثله، إلا أنهم ذكروا في رواية الحديث بأن هذا الغلام هو إسحاق. قال الحاكم بعد سياق الحديث: سياق هذا الحديث من كلام كعب ابن ماتع الأحبار، لو ظهر فيه سند لحكمت بالصحة على شرط الشيخين، فإن هذا إسناد صحيح لا غبار عليه. ا. هـ.\nقلت: معنى قول الحاكم: لو ظهر فيه سند معناه: لو كان سنده مرفوعًا للنبي - ﷺ -. والله أعلم.\n(٢) ما بين القوسين سقط من (م).\n(٣) الأثر رواه المصنف معلقًا، وقد رواه موصولًا لابن عباس كلا من أحمد في \"المسند\" ١/ ٢٩٧ (٢٧٠٧) والطبري في \"جامع البيان\" ٢٣/ ٨، \"تاريخ الرسل والملوك\" ١/ ٢٧٦ وقد صرحوا في رواياتهم لهذا الأثر بأن الذي أمر إبراهيم ﵇ =","vol":"22","page":390},{"text":"وقال أمية بن أبي الصلت الثقفي في ذلك:\nولإبراهيم الموفي بالنذر ... احتسابًا وحامل الأجدال\nبكره لم يكن ليصبر عنه ... لو تراه في معشرٍ أقتال\nيا بني إني نذرتك لله شَحِيطًا ... فاصبر فدى لك حال\nواشدد الصفد لا أَحِيد عن السكين ... حيْد الأسير ذِي الأغلال\nوله مديةٌ تخايل في اللحم ... هُذام حَينه كالهلال\nبينما يَخْلعُ السرابيل عنه ... فكّه ربّه بكبش حلال\nفخذ ذا وارسل ابنك إنني ... للذي قد فعلتما غير قال\nربما تجزع النفوس من الأمر ... له فرجة كحلّ العقال (١)\n_________\n= بذبحه هو إسماعيل. قال الهيثمي في \"مجمع الزوائد\" ٨/ ٣٦٨: رواه أحمد ورجاله رجال الصحيح غير أبي عاصم الغنوي وهو ثقة. اهـ.\n(١) قلت: لم أجد هذِه الأبيات إلا بيتًا واحدًا وهو ربما تجزع النفوس. . استشهد به صاحب كتاب \"البيان والتبيين\" ٣/ ٢٦٠.\nوبعض هذِه الأبيات غير واضحِ.","vol":"22","page":391},{"text":"فهذِه قصة الذبيح كما قال الله ﷿.\nقوله: ﴿فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ﴾. قال ابن عباس - ﵄ -: يعني المشي مع أبيه إلى الجبل (١). وقال الحسن ومقاتل بن حيان: يعني العمل الذي تقوم به الحجة (٢). وقال الضحاك: يعني الحركة (٣). وقال ابن زيد: يعني العبادة (٤) ﴿قَالَ يَابُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ﴾ رأيت في المنام أن أذبحك لنذر عليّ فيك أمرت بذلك، وذلك أن إبراهيم ﵇ رأى ليلة التروية كأن قائلًا يقول له: إن الله تعالى أمرك بذبح ابنك هذا، فلما أصبح روى في نفسه أي: فكَّر من الصباح إلى الرواح أمِن الله هذا الحلم أم من الشيطان فمن ثم سمي يوم التروية.\nفلما أمسى رأى في المنام ثانيًا ما رآه من ذبح الولد فلما أصبح عرف أن ذلك الحلم من الله ﷿ فمن ثم سمي يوم عرفة (٥) وقال مقاتل: رأى ذلك إبراهيم ﵇ ثلاث ليال متتابعات (٦) وقال عطاء\n_________\n(١) انظر: مثله في \"تفسير القرآن\" للسمعاني ٤/ ٤٠٧ غير منسوب.\n(٢) قلت: والمروي عن ابن عباس أنه: العمل. انظر: \"جامع البيان\" للطبري ٢٣/ ٧٧، \"الدر المنثور\" للسيوطي ٥/ ٥٢٧.\n(٣) \"النكت والعيون\" للماوردي ٥/ ٦٠، والمقصود بلوغ سن التكليف، والله أعلم.\n(٤) لم أجده بهذِه العبارة، وهو راجع لمن قال أنه السعي والعمل.\nانظر: \"جامع البيان\" للطبري ٢٣/ ٧٧، \"النكت والعيون\" للماوردي ٥/ ٦٠، \"زاد المسير\" لابن الجوزي ٧/ ٧٢.\n(٥) انظر: ٢ \"االدر المنثور\" للسيوطي ٥/ ٥٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٠٢.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٠١.","vol":"22","page":392},{"text":"ومقاتل: أمر إبراهيم ﵇ أن يذبح ابنه ببيت المقدس فلما تيقن ذلك أخبر به ابنه (١) فقال ﴿فَانْظُرْ مَاذَا تَرَى﴾ قرأت العامة بفتح التاء (٢). وقرأ حمزة والكسائي (تُرى) بضم التاء وكسر الراء (٣) أي: ماذا تشير، وإنما جاز أن يُعلِم ابنه في المضي لأمر الله لأنه أحبّ أن يَعْلَم صبره على أمر الله ﷿ وعزيمته على طاعته ﴿قَالَ﴾ له ابنه ﴿يَاأَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-4290>١٠٣ </span>- قوله ﷿ ﴿فَلَمَّا أَسْلَمَا﴾ (أي: انقادا أو خضعا لأمر الله ﷿ ورضيا به.\nوقرأ ابن مسعود - ﵁ - (فلما سلَّما) (٤) أي فوّضا (٥).\nوقرأ ابن عباس - ﵄ - (استسلما) (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٠١.\n(٢) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٥٧، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٣)، \"الوافي في شرح الشاطبية\" لعبد الفتاح القاضي (ص ٣٥١)، \"جامع البيان\" للطبري ٢٣/ ٧٨؛ \"المحرر الوجيز\" لابن عطية ٤/ ٤٨١.\n(٣) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٥٧، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٣)، \"الوافي في شرح الشاطبية\" لعبد الفتاح القاضي (ص ٣٥١)، \"جامع البيان\" للطبري ٢٣/ ٧٨.\n(٤) ما بين القوسين سقط من (م).\n(٥) الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٠٤، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨١.\nوهذِه القراءة من الشواذ، انظر: \"المحتسب\" لابن جني ٢/ ٢٦٩.\n(٦) الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٠٤، \"زاد المسير\" لابن الجوزي ٧/ ٧٥، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨١. وهي من الشواذ، انظر: \"المحتسب\" لابن جني ٢/ ٢٦٨.","vol":"22","page":393},{"text":"قال قتادة: أسلم هذا ابنه وهذا نفسه (١).\n﴿وَتَلَّهُ لِلْجَبِينِ﴾ أي: صرعه وأضجعه وكبّه على وجهه للذبح.\n\n<span data-type=\"title\" id=toc-4291>١٠٤ </span>- ﴿وَنَادَيْنَاهُ أَنْ﴾\nقال أهل المعاني: الواو مقحمة صلة، مجازه: ناديناه كقوله تعالى: ﴿وَأَجْمَعُوا أَنْ يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ وَأَوْحَيْنَا إِلَيْهِ﴾ (٢) يعني: أوحينا، وقوله تعالى: ﴿وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ (٩٦) وَاقْتَرَبَ الْوَعْدُ الْحَقُّ﴾ (٣) (٤).\nوقال امرؤ القيس:\nفلما أجَزْنَا سَاحة الحي وانتحى ... بنا بَطْنُ خَبْتٍ ذي قِفَافٍ عَقَنْقَلِ (٥)\nوقال الشاعر:\nحتى إذا قَمِلتْ بُطُونُكم ... ورأيتم أبناءكم شَبّوا\n_________\n(١) \"جامع البيان\" للطبري ٢٣/ ٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٠٤.\n(٢) يوسف: ١٥.\n(٣) الأنبياء: ٩٦ - ٩٧.\n(٤) انظر: \"معاني القرآن\" للزجاج ٤/ ٣١١، \"معاني القرآن\" للنحاس ٦/ ٥١، \"معاني القرآن\" للفراء ٢/ ٣٩٠ وبعضهم يقول: إن الجواب محذوف، تقديره: فلما أسلما سَعِدَا. انظره محل العزو.\n(٥) البيت ذكره ابن قتيبة في \"أدب الكاتب\" (ص ٢٧٣)، ومعنى أجزنا، أي: قطعنا. قلت: والشطر الثاني: لم يذكر إلا في (أ).","vol":"22","page":394},{"text":"وقلبتم ظهْر المِجَنّ لنا ... إن اللئيم العاجز الخِبُّ (١)\nأراد: قلبتم.\n\n<span data-type=\"title\" id=toc-4292>١٠٥ </span>- ﴿يَاإِبْرَاهِيمُ (١٠٤) قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ (١٠٥)﴾.\n\n<span data-type=\"title\" id=toc-4293>١٠٦ </span>- ﴿إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ (١٠٦)﴾\nالاختبار المظهر فيما يوجب النعمة أو النقمة ولذلك قيل للنعمة بلاء وللمحنة بلاء لأنها سُميت باسم سببها المودِّي إليها كما قيل لأسباب الموت: هذا الموت بعينه.\n\n<span data-type=\"title\" id=toc-4294>١٠٧ </span>- ﴿وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (١٠٧)﴾ والذِّبْحُ: المهيّأ لأن يُذبح والذَّبح بالفتح المصدر (٢).\n\nوقد اختلفوا في هذا الذِّبح وسبب تسميته عظيمًا:\n[٢٤٢٥] فأخبرنا أبو الحسن القهندزي (٣)، قال: نا أبو العباس الأصم (٤)، قال: نا إبراهيم بن مرزوق البصري (٥)، قال: نا أبو\n_________\n(١) ذكره الميداني في \"جمهرة الأمثال\" ٢/ ١٢٥، وابن منظور في \"لسان العرب\" ١١/ ٥٦٨. ويقال: قَمِلَ بطنه أي ضَخُم. وقَمِلَ القوم: كثروا. \"لسان العرب\" لابن منظور ١١/ ٥٦٨.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٣٩٠، \"معاني القرآن\" للنحاس ٦/ ٥٢، \"معاني القرآن\" للزجاج ٤/ ٣١١.\n(٣) أحمد بن محمد أبي الفضل بن يوسف، من أعيان المعدلين.\n(٤) محمد بن يعقوب بن يوسف بن معقل بن سنان الإمام المحدث مُسند العصر، ثقة.\n(٥) إبراهيم بن مرزوق بن دينار الأموي البصري نزل مصر، روى عن: حبان بن هلال =","vol":"22","page":395},{"text":"عامر العَقَدي (١)، عن سفيان (٢)، عن عبد الله بن عثمان بن خُثَيم (٣)، عن سعيد بن جبير (٤)، عن ابن عباس - ﵄ - قال: الكبش الذي ذبحه إبراهيم ﵇ هو الذي قرَّبه ابن آدم (٥).\nوقال سعيد بن جبير: حُقّ له أن يكون عظيمًا وقد رعى في الجنة أربعين خريفًا (٦).\nوقال مجاهد: سمّاه عظيمًا لأنه متقبل (٧).\n_________\n= وروح بن أسلم وروح بن عبادة وغيرهم، روى عنه: أبو جعفر الطحاوي، والنسائي، وغيرهما، وثقه أبو حاتم وابن حبان والدارقطني، وقال الأخير: إلاَّ أنه كان يخطئ، فيقال له، ولا يرجع. ووافقه ابن حجر.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٧، \"الثقات\" لابن حبان ٨/ ٨٦، \"تهذيب الكمال\" ٢/ ١٩٧، \"تقريب التهذيب\" لابن حجر (٢٤٨).\n(١) عبد الملك بن عمرو القيسي، ثقة.\n(٢) هو الثوري إمام حجة كان ربما دلس.\n(٣) صدوق.\n(٤) ثقة، ثبت، فقيه.\n(٥) [٢٤٢٥] الحكم على الإسناد:\nالإسناد فيه إبراهيم بن مرزوق يخطئ.\nالتخريج:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٢٤ وابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٤٤٠.\nقلت: ورواه الطبري في \"جامع البيان\" (٨٦٢٣) وسنده صحيح.\nوانظر: \"البداية والنهاية\" لابن كثير ١/ ١٥٨، \"الدر المنثور\" للسيوطي ٥/ ٥٣٤.\n(٦) \"جامع البيان\" للطبري ٢٣/ ٨٦.\n(٧) انظر: \"جامع البيان\" للطبري ٢٣/ ٨٨، \"تفسير القرآن\" للسمعاني ٤/ ٤٠٩، =","vol":"22","page":396},{"text":"وقال الحسين بن الفضل (١): لأنه كان من عند الله ﷿ (٢).\nوقال أبو بكر الوراق (٣): لأنه لم يكن عن نسْلٍ وإنما كان بالتكوين (٤).\nوقيل: لأنه فداء عبد عظيم (٥).\nوقال أهل المعاني: قيل له عظيم: لأنه يصغر مقدار غيره من الكباش بالإضافة إليه.\nوأكثر المفسرين على أنه كان كبشًا من الغنم أَعْين (أقْرن) أمْلَح (٦).\nوروى عمرو بن عُبَيد عن الحسن ﵀ أنه كان يقول: ما فُدِيَ إسماعيل ﵇ إلا بتيس من الأرْوى أهبط عليه من ثبير (٧) وهي رواية\n_________\n= \"معاني القرآن\" للنحاس ٦/ ٥٢، \"النكت والعيون\" للماوردي ٥/ ٦٣.\n(١) الحسين بن الفضل البجلي الكوفي العلامة المفسر أبو علي نزيل نيسابوري إمام عصره في معاني القرآن \"لسان الميزان\" لابن حجر ٢/ ٣٠٧.\n(٢) \"روح المعاني\" للألوسي ٢٣/ ١٣٢.\n(٣) محمد بن عمر، ويقال الحكيم، أبو بكر الورَّاق أصله من تِرْمِذ ولكنه أقام ببلخ. \"صفوة الصفوة\" لابن الجوزي ٤/ ١٦٥.\n(٤) \"روح المعاني\" للألوسي ٢٣/ ١٣٢.\n(٥) انظر بمعناه \"روح المعاني\" للألوسي ٢٣/ ١٣٢.\n(٦) انظر: \"جامع البيان\" للطبري ٢٣/ ٨٧، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٢، \"روح المعاني\" للألوسي ٢٣/ ١٣١.\nقلت: جاء في (م) بدل (أقرن) لفظة (أقرح) وهذا خطأ.\n(٧) \"جامع البيان\" للطبري ٢٣/ ٨٧ والأروى: شاة الجبل والذكر منها يسمى وعلًا. \"معجم البلدان\" لياقوت ١/ ١٦٤، \"المصباح المنير\" للرازي ٢/ ٦٦٦.","vol":"22","page":397},{"text":"أبي صالح عن ابن عباس - ﵄ - قال: كان وعْلًا (١).\n\n<span data-type=\"title\" id=toc-4295>١٠٨ </span>- ﴿وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (١٠٨) سَلَامٌ عَلَى إِبْرَاهِيمَ <span data-type=\"title\" id=toc-4296>(١٠٩) </span>كَذَلِكَ نَجْزِي الْمُحْسِنِينَ <span data-type=\"title\" id=toc-4297>(١١٠) </span>إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ <span data-type=\"title\" id=toc-4298>(١١١) </span>وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ﴾\n[٢٤٢٦] أخبرني ابن فنجويه (٢)، قال: نا طلحة (٣) وعبيد الله (٤)، قالا: نا ابن مجاهد (٥)، قال: نا أحمد بن حرب (٦)، قال: نا سُنيد (٧)، قال: نا وكيع (٨)، عن سفيان (٩)، عن داود (١٠)، عن عكرمة (١١)، عن ابن عباس - ﵄ - ﴿وَبَشَّرْنَاهُ بِإِسْحَاقَ﴾ قال: بشرى نبوة بُشّر به مرتين حين وُلد وحين نُبّئ (١٢).\n_________\n(١) \"جامع البيان\" للطبري ٢٣/ ٨٧، \"تاريخ الرسل والملوك\" للطبري ١/ ٢٧٧.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) طلحة بن محمد بن جعفر. سيئ الحال في الحديث، ضعفه الأزهري.\n(٤) عبيد الله بن أحمد بن يعقوب البغدادي، وثقه الأزهري.\n(٥) أبو بكر ابن مجاهد واسمه أحمد بن موسى، ثقة مأمون.\n(٦) أبو عبد الله النيسابوري له مناكير ولم يترك ورمي بالإرجاء.\n(٧) هو حسين بن داود المصيصي يلقب بسنيد ضعيف.\n(٨) ابن الجراح، ثقة.\n(٩) الثوري ثقة، كان ربما دلس.\n(١٠) داود بن أبي هند ثقة متقن، كان يهم بأخرة.\n(١١) ثقة، ثبت.\n(١٢) [٢٤٢٦] الحكم على الإسناد:\nإسناده ضعيف فيه أحمد بن حرب وسنيد ضعيفان.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٢٤، والحاكم في \"المستدرك\" ٢/ ٦٠٧ وانظر: \"الدر المنثور\" للسيوطي ٥/ ٥٣٦.","vol":"22","page":398},{"text":"<span data-type=\"title\" id=toc-4300>١١٣ </span>- ﴿وَبَارَكْنَا عَلَيْهِ﴾ أي على إبراهيم ﵇ في أولاده.\n﴿وَعَلَى إِسْحَاقَ﴾ حين أخرج أنبياء بني إسرائيل من صلبه.\n﴿وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ﴾ مؤمن ﴿وَظَالِمٌ لِنَفْسِهِ مُبِينٌ﴾ كافر ظاهر الكفر.\n\n<span data-type=\"title\" id=toc-4301>١١٤ </span>- قوله ﷿: ﴿وَلَقَدْ مَنَنَّا﴾ أنعمنا ﴿عَلَى مُوسَى وَهَارُونَ﴾ بالنبوة.\n\n<span data-type=\"title\" id=toc-4302>١١٥ </span>- ﴿وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا﴾ بني إسرائيل ﴿مِنَ الْكَرْبِ الْعَظِيمِ﴾\nيعني الغَرق (١) حيث أغرقنا آل فرعون وقومه.\n\n<span data-type=\"title\" id=toc-4303>١١٦ </span>- ﴿وَنَصَرْنَاهُمْ﴾ يعني: موسى وهارون ﵉ وقومهما ﴿فَكَانُوا هُمُ الْغَالِبِينَ﴾ على القبط.\n\n<span data-type=\"title\" id=toc-4304>١١٧ </span>- ﴿وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ (١١٧)﴾ المستنير هو التوراة.\n\n<span data-type=\"title\" id=toc-4305>١١٨ </span>- ﴿وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ (١١٨) وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ <span data-type=\"title\" id=toc-4306>(١١٩) </span>سَلَامٌ عَلَى مُوسَى وَهَارُونَ <span data-type=\"title\" id=toc-4307>(١٢٠) </span>إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ <span data-type=\"title\" id=toc-4308>(١٢١) </span>إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ <span data-type=\"title\" id=toc-4309>(١٢٢)﴾</span>\n\n<span data-type=\"title\" id=toc-4310>١٢٣ </span>- ﴿وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ (١٢٣)﴾\n[٢٤٢٧] أخبرنا أبو محمد بن أبي القاسم بن المؤمل (٢) رحمه الله تعالى قال: نا أبو العباس الأصمّ (٣)، قال:\n_________\n(١) مروي عن السدي. انظر: \"جامع البيان\" للطبري ٢٣/ ٩٠.\n(٢) أبو محمد بن أبي القاسم بن المؤمل. لم أجد له ترجمة.\n(٣) محمد بن يعقوب بن يوسف، ثقة.","vol":"22","page":399},{"text":"نا بكار بن قتيبة (١)، نا أبو داود الطيالسي (٢)، قال: نا قيس (٣)، عن أبي إسحاق (٤)، عن عبيدة بن ربيعة (٥)، عن ابن مسعود - ﵁ - قال: إلياس هو إدريس ﵇ وإسرائيل هو يعقوب ﵇ (٦).\nوإلى هذا ذهب عكرمة وقال: هو في مصحف عبد الله - ﵁ -: (وإن\n_________\n(١) بكّار بن قُتيبة بن أسد بن عبيد الله الثقفي البكراوي البصري حدث عنه: أبو عوانه وابن خزيمة، وأبو عفر الطحاوي وغيرهم.\nقال الذهبي: علامة محدث من قضاة العدل. انظر: \"الثقات\" لابن حبان ٨/ ١٥٢، \"سير أعلام النبلاء\" ١٢/ ٥٩٩.\n(٢) سليمان بن داود بن الجارود ثقة حافظ غلط في أحاديث.\n(٣) قيس بن الربيع الأسدي أبو محمد الكوفي صدوق تغير لما كبر وأدخل عليه ابنه ما ليس من حديثه فحدث به.\n(٤) السبيعي، ثقة اختلط بأخرة.\n(٥) عبيدة بن ربيعة كوفي، صحح ابن ماكولا أنه عبيد بالفتح بلا هاء. روى عن: عبد الله بن مسعود، وعثمان بن عفان، وروى عنه: عامر الشعبي وأبو إسحاق السبيعي.\nوثقه العجلي، وقال ابن حجر: مقبول.\nانظر: \"الجرح والتعديل\" ٦/ ٩١، \"الثقات\" لابن حبان ٥/ ١٤٠، \"تهذيب الكمال\" ١٩/ ٢٦٣، \"تقريب التهذيب\" لابن حجر (٤٤١٠).\n(٦) [٢٤٢٧] الحكم على الإسناد:\nفيه أبو محمد بن أبي القاسم بن المؤمل لم أجد له ترجمة.\nالتخريج:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" وعبد بن حميد وابن عساكر في \"تاريخ دمشق\" ٩/ ٢٠٧. وانظر \"الدر المنثور\" للسيوطي ٥/ ٥٣٧. قال ابن حجر: قول ابن مسعود وصله عبد بن حميد وابن أبي حاتم بسند حسن عنه. \"فتح الباري\" لابن حجر ٦/ ٣٧٣.","vol":"22","page":400},{"text":"إدريس لمن المرسلين) وتفرد عبد الله وعكرمة بهذا القول (١).\nوقال الآخرون: هو نبي من أنبياء بني إسرائيل (٢).\nقال ابن عباس - ﵄ -: وهو ابن عم اليسع (٣).\nوقالوا: هو إلياس بن ياسين بن العيزار بن هارون بن عمران (٤).\nوقال ابن إسحاق: هو إلياس بن نُسيّ بن فنحاس بن العيزار بن هارون بن عمران (٥).\nوقال أيضًا محمد بن إسحاق بن يسار والعلماء من أصحاب الأخبار: لما قبض الله ﷿ حزقيل النبيّ ﵇ عَظُمت الأحداث في بني إسرائيل، وظهر فيهم الفساد والشرك، ونسوا عهد الله إليهم، ونَصَبوا الأوثان وعبدوها من دون الله، فبعث الله ﷿ إليهم إلياس ﵇ نبيًّا، وإنما كانت الأنبياء ﵈ من بني إسرائيل بعد موسى ﵇ يُبعثون إليهم بتجديد ما نسوا من التوراة، وبنو\n_________\n(١) قلت: هو منسوب أيضًا لقتادة. انظر: \"جامع البيان\" للطبري ٢٣/ ٩١، \"زاد المسير\" لابن الجوزي ٧/ ٧٩، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١١٥.\n(٢) \"زاد المسير\" لابن الجوزي ٧/ ٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١١٥، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨١.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١١٥ وفيه: هو عم اليسع، \"روح المعاني\" للألوسي ٢٣/ ١٣٩.\n(٤) \"جامع البيان\" للطبري ٢٣/ ٩١ وذكر فيه أن اسمه إلياس بن ياسين بن فنحاص بن العيزار بن هارون بن عمران. وانظر \"روح المعاني\" للألوسي ٢٣/ ١٣٨.\n(٥) انظر ما سبق وانظر \"المحرر الوجيز\" لابن عطية ٤/ ٤٨١.","vol":"22","page":401},{"text":"إسرائيل يومئذ متفرقون في أرض الشام وفيهم ملوك كثيرة، وكان سبب ذلك أن يوشع بن نون ﵇ لما فتح أرض الشام بعد موسى ﵇ وملكها بوَّأها بني إسرائيل وقسمها بينهم فأحَلَّ سِبْطًا منهم ببَعْلَبَك (١) ونواحيها، هم سبط إلياس الذي كان منهم إلياسُ ﵇، فبعث الله ﷿ إليهم نبيًّا وعليهم يومئذ مَلِكٌ يقال له: أجب، قد أضلّ قومه وأجبرهم على عبادة الأصنام، وكان يعبد هو وقومه صنمًا يقال له: بَعل، وكان طوله عشرين ذراعًا وكانت له أربعة وجوه، قال فجعل إلياس ﵇ يدعوهم إلى الله تعالى وهم في ذلك لا يسمعون منه شيئًا إلا ما كان من أمر الملك الذي كان ببعلبك، فإنه صدّقه وآمن به فكان إلياس ﵇ يقوّمُ أمره ويسدَّدُهُ ويرشده.\nوكان لأجبّ الملك هذا امرأة يقال لها لزيئيل، وكان يستخلفها على رعيّته إذا غاب عنهم في غزاة أو غيرها فكانت تبرز للناس كما يبرز زوجها وتركب كما يركب وتجلس في مجلس القضاء فتقضي بين الناس وكانت قتّالة للأنبياء ﵈، قال: وكان لها كاتب رجلٌ مؤمن حكيم يكتم إيمانه، وكان كاتبها قد خلّص من يدها ثلاثمائة نبيّ كانت تريد قتل كل واحد منهم إذا بُعث سوى الذي قتلتهم ممَّن كثر عددهم وكانت في نفسها غير محصنة، ولم يكن على وجه الأرض أفحش منها وهي مع ذلك قد تزوجت سبعة ملوك من ملوك بني إسرائيل قتلت كلهم بالاغتيال وكانت معمرة حتى يقال\n_________\n(١) بعلبك: مدينة بالشام معروفة. \"معجم ما استعجم\" للبكري ١/ ٢٦٠.","vol":"22","page":402},{"text":"إنها ولدت سبعين ولدًا.\nقال: وكان لأجبّ هذا جار من بني إسرائيل رجل صالح يقال له: مزدكي، وكانت له جُنَيْنةٌ يعيش منها ويُقبل على عمارتها ومَرَمّتها، وكانت الجنينة إلى جانب قصر الملك وامرأته، وكانا يُشرفان على تلك الجنينة يتنزهان فيها ويأكلان ويشربان ويقيلان فيها، وكان أجبّ الملك في ذلك يُحسن جوار صاحبها مَزدكي ويُحسن إليه وامرأته لزيئيل تحسده على ذلك لأجل تلك الجنينة وتحتال في أن تغتصبها إياه لما تسمعُ الناس يكثرون ذكر الجنينة ويتعجبون من حسنها ويقولون: ما أحرى أن تكون هذِه الجنينة لأهل هذا القصر، ويتعجبون من الملك وامرأته كيف لم يغصباها صاحبها فلم تزل امرأة الملك تحتال على العبد الصالح مزدكي في أن تقتله وتأخذ جنينته والملك ينهاها عن ذلك ولا تجد عليه سبيلًا، ثم إنه اتفق خروج الملك إلى سفر بعيد وطالت غيبته فاغتنمت امرأته لزيئيل ذلك للحيلة على مزدكي وهو غافل عما تريد به مقبل على عبادة ربه وإصلاح معيشته، فجمعت لزيئيل جمعًا من الناس وأمرَتْهم أن يشهدوا على مزدكي أنه سبّ زوجها، فأجابوها إلى ملتمسها من الشهادة عليه.\nوكان من حكمهم في ذلك الزمان على من سب الملك القتل إذا قامت عليه البينة بذلك فأحضرت مزدكي وقالت له: بلغني أنك شتمت الملك وعبته، فأنكر مزدكي ذلك، فقالت المرأة: إن عليك شهودًا وأحضرت الشهود فشهدوا بحضرة الناس عليه بالزور، فأمرت بقتل","vol":"22","page":403},{"text":"مزدكي فقُتل وأخذت جنينته غصبًا، فغضب الله ﷿ عليهم للعبد الصالح فلما قدم الملك من سفره أخبرته الخبر، فقال لها: ما أصبت ولا وُفِّقتِ ولا أرانا نفلح بعده أبدًا وإن كنا عن جنينته لأغنياء قد كنّا نتنزه فيها، قد جاورنا وتحرّم بنا منذ طويل زمانِ فأحسنَّا جواره وكففنا عنه الأذى لوجوب حقه علينا فختمت أمره بأسوأ الجوار، وما حملكِ على اجترائك عليه إلّا سفهك وسوء رأيك وقلة تفكيركِ في العواقب. فقالت: إنما غضبتُ لك وحكمتُ بحكمك، فقال لها: أو ما كان يسعك حلمك ويحدوك عظيم خطرك على العفو عن رجل واحد فتحفظين له جواره، قالت: قد كان ما كان.\nفبعث الله ﷿ إلياس ﵇ إلى أجب الملك وقومه وأمره أن يخبرهم أن الله تعالى قد غضب لوليّه حين قتلوه بين أظْهُرِهم ظلمًا، وآلى على نفسه أنهما إن لم يتوبا عن صنيعهما ولم يرّدا الجنينة على ورثة مزدكي أن يهلكهما، يعني: أجب وامرأته في جوف الجنينة آيس ما يكونان بسفك دميهما ثم يدعهما جيفتين ملقاتين فيهما تتعرى عظامهما عن لحومهما ولا يتمتعان بها إلا قليلًا.\nقال: فجاء إلياس ﵇ وأخبره بما أوحى الله ﷿ إليه في أمره وأمر امرأته والجنينة، فلما سمع الملِكُ ذلك اشتد غضبه عليه ثم قال له: يا إلياس، والله ما أرى ما تدعو إليه إلا باطلًا، والله ما أرى فلانًا وفلانًا يُسَمِّى ملوكًا منهم قد عبدوا الأوثان على مثل ما نحن عليه يأكلون ويشربون ويتمتعون مُملَّكِين ما ينقص من دنياهم أمرهم الذي تزعم","vol":"22","page":404},{"text":"أنه باطل، وما نرى لهم علينا من فضل.\nقال: وهمَّ الملك بتعذيب إلياس ﵇ وقَتْلِه، فلما سمع إلياس ﵇ بذلك وأحسّ بالشر رفضه وخرج عنه فلحق بِشَواهِقِ الجبال وعاد الملك إلى عبادة بعلٍ، وارتقى إلياس ﵇ أصعب جبل وأشْمَخَه فدخل مغارةً فيه، فيقال إنه بقي فيه سبع سنين شريدًا طريدًا جائعًا يأوي إلى الشعاف والكهوف يأكل من نبات الأرض وثمار الشجر، وهُمْ في طلبه قد وضعوا عليه العيون يتوكَّفون (١) أخباره ويجتهدون في أخذه والله ﷿ يستُر، ويدفع عنه فلما تمَّ سبع سنين أذن الله تعالى في إظهاره عليهم وشفا غيظه منهم، فأمرض الله ﷿ ابنا لأجبّ وكان أحبّ ولده إليه وأعزّهم عليه وأشبههم به فأُدْنِفَ (٢) حتى يئس منه فدعا صنمه بعلًا وكانوا قد فُتِنوا ببعْل وعظّموه حتى جعلوا له أربعمائة سادن فوكلوهم به وجعلوهم أنبياءه (٣) فكان الشيطان يدخل في جوف الصنم فيتكلم بأنواع الكلام والأربعمائة يصغون بآذانهم إلى ما يقول الشيطان ويوسوس إليهم الشيطان بشريعةٍ من الضلال فيثبتونها للناس فيعملون بها ويسمونهم الأنبياء، فلما اشتد مرض ابن الملِك طلب إليهم الملك أن يشفعوا\n_________\n(١) يتوكَّفون: أي يتتبعون أخباره ويسألون عنها وينتظرونها. \"لسان العرب\" لابن منظور ٩/ ٣٦٤ (وكف).\n(٢) الدّنَفُ: المرض اللازم المخامر، يقال رجل دنِفٌ: أي براه المرض حتى أشفى على الموت. \"لسان العرب\" لابن منظور ٩/ ١٠٧ (دنف).\n(٣) أي: ينبؤن ويخبرون عنه.","vol":"22","page":405},{"text":"إلى بعل ويطلبوا لابنه من قِبَله الشفاء والعافية فدعوه فلم يجيبهم ومنع الله ﷿ بقدرته الشيطان من صنمهم فلم يمكنه الولوج في جوفه وهم مجتهدون في التضرع إليه ولا يزداد في ذلك إلا خمودًا، فلما طال عليهم ذلك قالوا لأجبّ: إن في ناحية الشام آلهة أخرى وهي في العظم مثل إلهك فابعث إليها أنبياءك فيشفعوا لك إليها فلعلها أن تشفع لك إلى إلهك فإنه غضبان عليك ولولا غضبه عليك لقد أجابك وشفى لك ابنك قال أجبّ ومن أجل ماذا غضِب عليّ وأنا أطيعه، أطلب رضاه مذ كنتُ، لم أُسخِطهُ ساعة قط. قالوا: من أجل أنك لم تقتل إلياس وفرطت فيه حتى نجا سليمًا وهو كافر بإلهك يعبد غيره، فذلك الذي أغضبه عليك، قال أجبّ: وكيف لي بأن أَقتُل إلياس يومي هذا وأنا مشغول عن طلبه بوجع ابني وليس لإلياس مطلب ولا يُعرف له موضع فنقصده، ولو عُوفي ابني لفرغت لطلبه ولم يكن لي هَم ولا شغل غيره حتى آخذه فأقتله فأريح إلهي منه وأرضيه، قال: ثم إنه بعث أنبياءه الأربعمائة ليتشفّعوا إلى الربوب التي بالشام ويسألوها أن يشفع إلى صنم الملك ليشفي ابنه فانطلقوا حتى إذا كانوا بحيال الجبل الذي فيه إلياس ﵇ أوحى الله ﷿ إلى إلياس ﵇ أن اهبط من الجبل وتُعَارِضهم وتستوقفهم وتكلمهم، وقال له: لا تخف فإني سأصرف عنك شرهم، وألقِي الرعب في قلوبهم، فنزل إلياس ﵇ من الجبل فلما لقيهم استوقفهم، فلما وقفوا قال لهم: إن الله ﷿ أرسلني إليكم وإلى من","vol":"22","page":406},{"text":"وراءكم فاسمعوا أيُّها القوم رسالة ربكم لتبلّغوا صاحبكم فارجعوا إليه وقولوا: إن الله ﷿ يقول: ألست تعلم يا أجبَّ أني أنا الله لا إله إلا أنا إله بني إسرائيل الذي خلقهم ورزقهم وأحياهم وأماتهم. أفجهلك وقلة علمك حملك على أن تشرك بي فتطلب الشفاء لابنك من غيري ممن لا يملكون لأنفسهم شيئًا إلّا ما شئتُ. إني حلفت باسمي لأغيظنّك في ابنك ولأُميتنَّه في فوره هذا حتى يُعلم أن أحدًا لا يملك له شيئًا دوني. فلما قال لهم ذلك رجعوا وقد مُلئوا منه رعبًا، فلما صاروا إلى الملِك قالوا له ذلك وأخبروه بأن إلياس انحط عليهم وهو رجل نحيف طوال قد قَشِفَ (١) وقحل (٢) وتمعط (٣) شعره وتقشر جلده، عليه جبة من شعر وعباءة قد خللها على صدره بخلال، فاستوقفنا فلما صار معنا قُذفت له في قلوبنا الهيبة والرعب وانقطعت ألسنتنا ونحن في هذا العدد الكبير وهو واحد فلم نقدر على أن نكلمه ونراجعه ونملأ أعيننا منه حتى رجعنا إليك وقصوا عليه كلام إلياس ﵇ فقال أجب: لا ننتفع بالحياة ما كان إلياس حيًّا. ما الذي منعكم أن تبطشوا به حين لقيتموه وتوثقوه وتأتوني به وأنتم تعلمون أنه طلبي وعدوّي. قالوا: قد أخبرناك ما الذي منعنا منه ومن\n_________\n(١) قَشِفَ الرجل، أي: لم يتعهد النظافة، وأصل القَشْفِ خشونة العيش. \"المصباح المنير\" للرازي ٢/ ٥٠٣.\n(٢) قَحَلَ الرجل: أي جف جِلْدُه. \"لسان العرب\" لابن منظور ١١/ ٥٥٢ (قحل).\n(٣) تَمَعَّطَ شعره أي سقط. \"لسان العرب\" لابن منظور ٧/ ٤٠٥ (معط).","vol":"22","page":407},{"text":"كلامه والبطش به. قال أجب: ما يطاق إذا إلياس إلا بالمكر والخديعة، فقيّض له خمسين رجلًا من قومه من ذوي القوة والبأس وعهد إليهم عهده وأمرهم بالاحتيال والاغتيال به وأن يطمّعوه في أنهم قد آمنوا به هم ومن وراءهم ليستنيم (١) إليهم ويغتر بهم فيمكنهم من نفسه فيأتون به مَلِكَهُم، فانطلقوا حتى ارتقوا ذلك الجبل الذي فيه إلياس ﵇ ثم تفرّقوا فيه وهم ينادونه بأعلى أصواتهم ويقولون: يا نبيّ الله أبرز لنا وامنن علينا بنفسك فإنا قد آمنّا بك وصدقناك وملِكنا أجب وجميع قومنا، وأنت آمِن على نفسك وجميع بني إسرائيل يقرؤون عليك السلام ويقولون: قد بلغتنا رسالتك وعرفنا ما قلت وآمنَا بك وأجبناك إلى ما دعوتنا، فهلُمّ إلينا فأنت نبيُّنا ورسول ربّنا، فأقم بين أظهرنا واحكم فينا فإنا ننقاد لما أمرتنا وننتهي عما نهيتنا، وليس يسعك أن تتخلف عنا مع إيماننا وطاعتنا فتداركنا وارجع إلينا. وكل ذلك كان منهم مُماكرةً وخديعة، فلما سمع إلياس ﵇ مقالتهم وقعت بقلبه وطمع في إيمانهم وخاف الله وأشفق من سخطه إن هو لم يظهر لهم ولم يجبهم بعد ما سمع منهم، فلما أجمع على أن يبرز لهم رجع إلى نفسه فقال: لو أني دعوتُ الله ﷿ وسألتُه أن يعلمني ما في أنفسهم ويطلعني على حقيقة أمرهم، وذلك أن الله ﷿ وفقه وألهمه التوقف والدعاء والتحرز فقال: اللهم إن كانوا صادقين\n_________\n(١) استنام فلان إلى فلان إذا أَنِسَ به واطمأن إليه. \"لسان العرب\" لابن منظور ١٢/ ٥٩٩ نوم.","vol":"22","page":408},{"text":"فيما يقولون فأذن لي في البروز إليهم وإن كانوا كاذبين فاكفنيهم وارْمِهم بنارٍ تحرقهم، فما استتم قوله حتى حُصِبوا بالنار من فوقهم فاحترقوا أجمعين، قال: وبلغ أجب وقومه الخبر فلم يرتدع من همه بالسوء، واحتال ثانيًا وأمر الناس وقيض له فئة أخرى مثل عدد أولئك أقوى منهم وأمكن من الحيلة والرأي، فأقبلوا حتى توغّلوا تلك الجبال متفرقين وجعلوا ينادون يا نبي الله إنا نعوذ بالله وبك (١) من غضب الله ﷿ وسطواته إنا لسنا كالذين أتوك قبلنا إن أولئك فرقة نافقوا وخالفتنا فصاروا إليك ليكيدوا بك من غير رأينا ولا علم منا وذلك أنهم حسدونا وحسدوك وخرجوا إليك سرًّا ولو علمنا بهم لقتلناهم ولكفيناك مؤنتهم، والآن فقد كفاك ربك أمرهم وأهلكهم بسوء نياتهم وانتقم لنا ولك منهم.\nفلما سمع إلياس ﵇ مقالتهم دَعا الله ﷿ بدعوته الأولى فأمطر عليهم النار فأحرقوا عن آخرهم، وفي كل ذلك ابن الملك في البلاء الشديد من وجعه كما وعده الله ﷿ على لسان نبيّه إلياس ﵇ يقضى عليه فيموت ولا يخفّف عنه من عذابه، فلما سمع الملك بهلاك أصحابه ثانيًا ازداد غضبًا إلى غضبه، وأراد أن يخرج في طلب إلياس ﵇ بنفسه إلا أنه شَغله عن ذلك مرض ابنه فلم يمكنه فوجَّه نحو إلياس يه السلام الكاتب المؤمن الذي هو كاتب امرأته رجاء أن يأنس إلياس ﵇ فينزل معه وأظهر للكاتب أنه لا يريد\n_________\n(١) هكذا وجد في القصة، وإلا فالاستعاذة لا تكون إلا بالله.","vol":"22","page":409},{"text":"بإلياس سوءًا وإنما أظهر له ذلك لما اطلع عليه من إيمانه وأن الملك مع اطلاعه على إيمانه كان مُغْضِيًا عنه لما هو عليه من الكفاية والأمانة والحكمة وسداد الرأي والبصر بالأمور، قال: فلما وجّهه نحوه أرسل معه فئةً من أصحابه وأوعز إلى الفئة دون الكاتب أن يوثقوا إلياس ويأتونه به إن أراد التخلف عنهم، وإن جاء مع الكاتب واثقًا به آنسًا بمكانه لم يوحشوه ولم يُروِّعوه، ثم أظهر للكاتب الإنابة وقال له: إنه قد آن لي أن أتوب وأتعظ وقد أصابتنا بلايا من حريق أصحابنا والبلاء الذي فيه ابني، وقد عرفت أن ذلك بدعوة إلياس ولست آمنُ أن يدعو على جميع من بقي منا فنهلك بدعوته، فانطلق لنا إليه وأخبره أنا قد تُبنا وأنبنا وأنه لا يصلحنا في توبتنا وما نريد من رضاء ربنا وخلع أصنامِنا إلا أن يكون إلياس بين أظهرنا يأمرنا ويُخبرنا بما يُرضي ربّنا، قال: وأمَر قومه فاعتزلوا الأصنام وقالوا له: أخبر إلياس أنا قد خلعنا آلهتنا التي كنا نعبد وأرخيْنا (١) أمرها حتى ينزل إلياس إلينا فيكون هو الذي يُحرقها ويُهلكها وكان ذلك مكرًا من الملك.\nقال: فانطلق الكاتب والفئة حتى علا الجبل الذي فيه إلياس ﵇، ثم ناداه فعرف إلياس ﵇ صوته فتاقت نفسه إليه وأنس بمكانه وكان مشتاقا إلى لقائه، قال: وأوحى الله ﷿ إلى إلياس ﵇ أن ابرز إلى أخيك الصالح فالقه وجدد العهد به، فبرز وسلّم عليه وصافحه وقال\n_________\n(١) لم التراخي: التقاعد عن الشيء. \"لسان العرب\" لابن منظور ١٤/ ٣١٥ (رخا).","vol":"22","page":410},{"text":"له: ما الخبر؟ فقال المؤمن: بعثني إليك هذا الجبار الطاغيّةُ وقومُه، ثم قص عليه ما قالوا ثم قال له: وإني لخائف إن رجعتُ ولستَ معي أن يقتلني فمُرْني بما شئت أفعله وآتيه إليه، وإن شئت انقطعت إليك فكنت معك وتركته، وإن شئت جاهدتُه معك وإن شئت تُرسلني إليه بما تحِب فأبلغه رسالتك،وإن شئتَ دعوتَ ربك فجعل لنا من أمرنا فرجًا ومخرجًا.\nقال: فأوحى الله ﷿ إلى إلياس ﵇ أن كل شيء جاءك عنهم مكر وكذب ليظفروا بك وإن أجبّ إن أخبَرته رسلُه أنك قد لقيت هذا الرجل ولم يأت بك إليه اتّهمه وعرف أنه قد داهن في أمرك فلم يؤمن أن يقتله فانطلِق معه فإن انطلاقك معه عذرُه وبراءته عند أجب، وإني سأشغل عنكما أجب وأضاعف على ابنه البلاءَ حتى لا يكون له هم غيره، ثم أمته على سوء حال، فإذا مات هو فارجع عنه ولا تُقم.\nقال: فانطلق معهم حتى قدّموا على أجب فلما قدموا عليه شدد الله ﷿ الوجع على ابنه وأخذ الموت يكظمه فشغل الله تعالى بذلك أجب وأصحابه عن إلياس.\nورجع إلياسُ ﵇ سالمًا إلى مكانه فلما مات ابن أجبَ وفرغوا من أمره وقل جزعه انتبه لإلياس ﵇ وسأل عنه الكاتب الذي جاء به، فقال: ليس لي به علم وذلك أنه شغلني عنه موت ابنك والجزع عليه ولم أكن أحسبك إلا وقد استوثقت منه، فأضرب عنه أجب وتركه لما كان فيه من الحزن على ابنه، فلما طال الأمر على إلياس ﵇ ملّ =","vol":"22","page":411},{"text":"الكونَ في الجبال والمقام بها واشتاق إلى العُمران والناس نزل من الجبل وانطلق حتى نزل بامرأة من بني إسرائيل وهي أمّ يونس بن متى ذي النون ﵇، فاستخفى عندها ستة أشهر ويونس بن متّى ﵇ يومئذ مولود يرضع فكانت أم يونس تخدمه بنفسها وتواسيه بذات يدها ولا تدخر عنه كرامة تقدر عليها.\nقال: ثم إن إلياس ﵇ سئم ضيق البيوت بعد تعوده فسحة الجبال وروحَها، فأحبّ اللحوق بالجبال فخرج وعاد إلى مكانه فجزعت أمّ يونس لفراقه وأوحشها فَقدُه ثم لم يلبث إلا يسيرًا حتى مات ابنها يونس حين فطمته فعظُمتْ مصيبتها فيه.\nفخرجت في طلب إلياس ﵇ فلم تزل ترقى الجبال وتطوف فيها حتى عثرت عليه ووجدته، فقالت له: إني قد فجعتُ بعدك بموت ابني فعظمت فيه مصيبتي واشتدّ بفقده بلائي وليس لي ولد غيره فارحمني وادع ربك فيحيي لي ابني ويجبر مصيبتي وإني قد تركته مسجّى لم أدفِنْه وقد أخفيتُ مكانه، فقال لها إلياس ﵇: ليس هذا مما أمرتُ به وإنما أنا عبدٌ مأمور أعمل بما يأمر ربي ﷿ ولم يأمرني بهذا.\nفجزعت المرأة وتضرّعت فأعطف الله ﷿ قلب إلياس ﵇ لها، فقال لها: ومتى مات ابنكِ، قالت: منذ سبعة أيام فانطلق إلياس ﵇ معها وسار سبعة أخرى حتى انتهى إلى منزلها فوجد ابنها يونس ﵇ ميّتًا فتوضأ وصلى ودعا فأحْيَى الله ﷿ يونس بن متى بدعوة إلياس ﵉ فلما عاش وجلس وثب إلياس ﵇","vol":"22","page":412},{"text":"وانصرف وتركه وعاد إلى موضعه.\nفلمّا طال عصيانُ قومه ضاق بذلك إلياس ذرعًا وأجهده البلاء، قال: فأوحى الله ﷿ إليه بعد سبع سنين وهو خائف مجهود: يا إلياس ما هذا الحزن والجزع الذي أنت فيه؟ ألست أميني على وَحْيي وحجتي في أرضي وصفوتي من خلقي فسألني أعطك؛ فإني ذو الرحمة الواسعة والفضل العظيم، قال: تُميتُني فتلحقني بآبائي؛ فإني قد مللت من بني إسرائيل وملوني وأبغضتهم، فيك وأبغضوني.\nفأوحى الله ﷿ إليه: يا إلياس ما هذا باليوم الذي أخلي منك الأرض وأهلها، وإنما قوامها وصلاحُها بك وأشباهك وإن كنتم قليلًا ولكن تسألُني فأعطيك.\nقال إلياس ﵇: فإن لم تُمتني يا إلهي فأعطني ثأري من بني إسرائيل. قال الله ﷾: وأي شيء تريده أن أُعْطيك يا إلياس، قال: تُمكنني من خزائن السماء سبع سنين فلا تنشأ عليهم سحابة إلا بدعوتي ولا تُمطر عليهم سبع سنين قطرًا إلا بشفاعتي؛ فإنه لا يذلّهم إلا ذلك، قال الله ﷿: يا إلياس أنا أرحم بخلقي من ذلك وإن كانوا ظالمين، قال: فستّ سنين، قال: أنا أرحم بخلقي من ذلك وإن كانوا ظالمين، قال: فخمس، قال: أنا أرحم بخلقي من ذلك وإن كانوا ظالمين، ولكني أعطيك ثأرك ثلاث سنين أجعل خزائن المطر بيدك فلا تنشأ عليهم سحابة إلا بدعوتك ولا تنزل عليهم قطرة إلا بشفاعتك.","vol":"22","page":413},{"text":"قال إلياس ﵇: فبأيّ شيء أعيش، قال: أسخّر لك جيشًا من الطير ينقل إليك طعامك وشرابك من الريف والأرض التي لم تُقْحَط، قال إلياس ﵇: قد رضيتُ.\nقال: فأمسك الله تعالى عنهم القطرَ حتى هلكت الماشية والدوابُّ والشجر وجهد الناس جهدًا شديدًا، وإلياس ﵇ على حالته مستخفٍ من قومه يوضع له الرزق حيث ما كان، وقد عرفه بذلك قومُه فكانوا إذا وجدوا ريح الخبز في بيت قالوا: لقد دخل إلياس هذا المكان فطلبوه ولقي منهم أهل ذلك المنزل شرًّا.\nقال ابن عباس - ﵄ -: أصاب بني إسرائيل ثلاث سنين القحط فمر إلياس ﵇ بعجوز فقال لها: هل عندك طعام قالت: نعم شيء من الدقيق وزيت قليل، قال: فدعا بها ودعا فيه بالبركة ومسّه حتّى ملأ جرابَها دقيقًا وملأ خوابيها زيتًا، فلما رأوا ذلك عندها، قالوا: مِن أين لكِ هذا؟ قالت: مرّ بي رجل من حاله كذا وكذا فوصفته بصفته فعرفوه وقالوا: ذلك إلياس، فطلبوه فوجدوه فهرب منهم.\nثم إنه أوى ليلةً إلى بيت امرأة من بني إسرائيل لها ابن يُقال له: اليسع بن أخطوب، به ضرّ فآوته وأخفتْ أمره فدَعا له فعُوفي من الضرّ الذي كان به واتبع اليسعُ إلياسَ ﵉ فآمن به وصدّقه ولزِمه فكان يذهب به حيث ما ذهب، وكان إلياس ﵇ قد أسَنّ وكبر وكان اليسع غلامًا شابًا، ثم إن الله ﷿ أوحى إلى إلياس ﵇ أنك قد أهلكت كثيرًا من الخلق ممن لم يَعص سوى بني إسرائيل","vol":"22","page":414},{"text":"من البهائم والدوابّ والطير والهوام والشجر بحبس المطر عن بني إسرائيل، فيزعمون -والله أعلم- أن إلياس ﵇ قال: يا رب دعْني أكُن أنا الذي أدعو لهم به وآتيهم بالفرج مما هم فيه من البلاء الذي أصابهم لعلّهم أن يرجعوا وينزعوا عما هُم عليه من عبادة غيرك، قال له: نعم، فجاء إلياس ﵇ إلى بني إسرائيل فقال لهم: إنكم قد هلكتم جوعًا وجهدًا وهلكت البهائم والدواب والطير والهوام والشجر بخطاياكم وإنكم على باطل وغرور، فإن كنتم تحبون أن تعملوا ذلك فاخرجوا بأصنامكم هذِه فإن استجابت لكم فذلك كما تقولون وإن هي لم تفعل علمتم أنكم على باطل فنزعتم ودعوتُ الله ﷿ ففرج عنكم ما أنتم فيه من البلاء، قالوا: أنصفتَ فخرجوا بأوثانهم فدعوها فلم تستجب لهم ولم يفرّج عنهم ما كانوا فيه من البلاء، ثم قالوا لإلياس ﵇: يا إلياس إنا قد هلكنا فادع الله ﷿ لنا فدعا الله لهم إلياسَ ومعه اليسع ﵉ بالفرج مما هم فيه وأن يُسْقَوا فخرجت سحابةٌ مثل التُّرْسِ على ظهر البحر وهم ينظرون فأقبلَتْ نحوهم وطَبقت (١) الآفاق ثم أرسل الله ﷿ عليهم المطر فأغاثهم وحييت بلادهم، فلما كشف الله ﷿ عنهم الضُرّ نقضُوا العهد ولم ينزعوا عن كفرهم ولم يقلعوا عن ضلالتهم وأقاموا على أخبث ما كانوا عليه، فلما رأى إلياس ﵇ ذلك دعا ربّه ﷿ أن يُريحَه منهم فقيل له -فيما يزعمون- انظر يوم كذا وكذا فاخرج\n_________\n(١) طبّقت الآفاق: أي غطّته. \"لسان العرب\" لابن منظور ١٠/ ٢٠٩ (طبق).","vol":"22","page":415},{"text":"فيه إلى موضع كذا فما جاءَك من شيء فاركَبْه ولا تَهَبْه، فخرج إلياس -﵇- ومعه اليسع بن أخطوب حتى إذا كان بالموضع الذي أمر أقبل فرس من نارٍ حتى وثق بين يديه فوثب عليه إلياس الياس -﵇- فانطلق به الفرسُ فناداه اليسع -﵇- يا إلياس: ما تأمرني فقذف إليه إلياس بكسائه من الجو الأعلى وكان ذلك علامة استخلافه إياه على بني إسرائيل فكان ذلك آخر العهد ورفع الله -﷿- إلياس من بين أظهرهم وقطع عنه لذة المطعم والمشرب وكساه الريش فكان إنسيًّا ملكيًّا أرضيًّا سماويًّا وسلط الله على أجب الملك وقومه عدوًا منهم فقصدهم من حيث لم يشعروا به حتى زهقهم فقتل أجب ملكهم وامرأته لزيئيل في بستان مزدكي لم يزل جيفتاهما ملقاتين في تلك الجنينة حتى بليت عظامهما ورقَت عظامهما، ونبّأ الله -﷿- بفضله اليسع -﵇- وبعثه رسولًا إلى بني إسرائيل وأوحى إليه وأيده بمثل ما أيد به عبدَه إلياس -﵇- فآمنت به بنو إسرائيل فكانوا يعظّمونه وينتهون إلى أمره وحُكم الله تعالى فيهم قائم إلى أن فارقهم اليسع -﵇- (١).\n[٢٤٢٨] أخبرني أبو عبد الله بن فنجويه الدينوري (٢) بقراءتي عليه\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٣/ ٩٢، \"تاريخ الرسل والملوك\" ١/ ٤٦١، \"تاريخ دمشق\" لابن عساكر ٩/ ٢٠٨، ٢١٠ وأورد ابن كثير بعضه في \"تفسير القرآن العظيم\" وذكر أنه مأخوذ عن أهل الكتاب ١٢/ ٥٤.\n(٢) ثقة صدوق، كثير الرواية للمناكير.","vol":"22","page":416},{"text":"في داري قال: نا أبو بكر بن مالك القطيعي (١)، قال: نا عبد الله بن أحمد بن حنبل (٢)، قال: حدثنا الحسن بن عبد العزيز الجرَوي (٣)، عن ضمرة (٤)، عن السري بن يحيى (٥)، عن عبد العزيز بن أبي روّاد (٦)، قال: إلياس والخضر ﵉ يصومان شهر رمضان ببيت المقدس ويوافيان الموسم في كل عام (٧).\n_________\n(١) أحمد بن جعفر بن حمدان بن مالك أبو بكر البغدادي القطيعي الحنبلي، ثقه.\n(٢) أبو عبد الرحمن، ثقة.\n(٣) أبو علي المصري، نزيل بغداد ثقة ثبت عابد فاضل.\n(٤) ضمرة بن ربعية الفَلَسطيني، أبو عبد الله، أصله دمشقي قال ابن حجر: صدوق يهم قليلًا.\n(٥) أبو الهيثم ويقال: أبو يحيى البصري ثقة.\n(٦) عبد العزيز بن أبي رَاَّد، روى عن: نافع مولى ابن عمر، والضحاك بن مزاحم، وعكرمة وغيرهم، استشهد به البخاري في \"الصحيح\" وروى له في \"الأدب\"، وروى عنه أيضًا: سفيان الثوري، وزائدة بن قدامة وغيرهم. وثقه يحيى بن معين وأبو حاتم والعجلي والحاكم، وقال الدارقطني: متوسط في حديثه وربما وهم، وقال ابن حجر: صدوق عابد ربما وهم ورمي بالإرجاء. انظر: \"الجرح والتعديل\" ٥/ ٣٩٤، \"تهذيب الكمال\" ١٨/ ١٣٦، \"تقريب التهذيب\" لابن حجر (٤٠٩٦).\n(٧) [٢٤٢٧] الحكم على الإسناد:\nإسناده حسن وهو موقوف على عبد العزيز بن أبي رواد.\nالتخريج:\nأورده ابن حجر في \"الإصابة\" ٢/ ٢٦١ وعزاه لعبد الله بن أحمد في زوائد \"الزهد\".","vol":"22","page":417},{"text":"[٢٤٢٩] وأخبرني ابن فنجويه (١)، قال: نا ابن ماجة (٢)، قال: نا الحسن بن أيوب (٣)، قال: نا عبد الله بن أبي زياد (٤) قال: نا سيّار (٥)، قال: نا بشر بن منصور (٦)، قال: حدثنا سعيد بن أبي سعيد البصري (٧)، قال: حدثنا العلاء البجلي (٨)، عن زيد مولى عون الطُّفاوي (٩)، عن رجل من أهل عسقلان (١٠) كان يمشي بالأردن عند نصف النهار فرأى رجلًا فقال: يا عبد الله من أنت؟ يا عبد الله من أنت؟ فجعل لا يكلمني، قلتُ: يا عبد الله من أنت؟ قال: إلياس،\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن الحسن بن يزيد، أبو الحسن القزويني، لم يذكر بجرح أو تعديل.\n(٣) القزويني. قال ابن أبي حاتم، صدوق.\n(٤) عبد الله بن الحكم بن أبي زياد القطواني أبو عبد الرحمن الكوفي الدهقان، صدوق.\n(٥) سيّار بن حاتم العنزي أبو سلمة البصري، صدوق له أوهام.\n(٦) بشر بن منصور السليمي أبو محمد الأزدي البصري، صدوق عابد زاهد.\n(٧) لم أجده.\n(٨) العلاء بن أخي شعيب بن خالد البجلي الرازي والد يحيى روى عن: إسماعيل بن إبراهيم، وروى عنه: شعبة بن الحجاج، وروى له أبو داود.\nوثقه ابن حبان، وقال الذهبي: لا يعرف؛ تفرد عنه شعبة. وقال ابن حجر: مقبول، انظر \"الثقات\" لابن حبان ٨/ ٥٠٣، \"تهذيب الكمال\" ٢٢/ ٥٤٦، \"تقريب التهذيب\" لابن حجر (٥٢٦١).\n(٩) لم أجده.\n(١٠) عَسْقلان: مدينة بالشام من أعمال فلسطين على ساحل البحر بين غزة وبيت جبرين، ويقال لها: عروس الشام، وكذلك يقال لدمشق، \"معجم البلدان\" لياقوت ٤/ ٢٢٢.","vol":"22","page":418},{"text":"قال: فوقعتْ عليّ رِعْدةٌ، فقلت: ادع الله يرفع عني ما أجد حتى أفهم حديثك وأعقل عنك، قال: فَدَعَا لي بثمان دعوات يا بَر يا رحيم يا حنان يا منان يا حيّ يا قيوم ودعوتين بالسريانية (١) لم أفهم ما قال، ورفع الله عني ما كنت أجد فوضع كفّه بين كتفي فوجدت بردها بين ثديي، قال: فقلت له: يُوحى إليك اليوم؟ قال: منذ بعث الله محمدًا رسولًا فإنه ليس يوحَى إلى.\nقال: قلت له: كم الأنبياء اليوم أحياء؟ قال: أربعة، اثنان في الأرض واثنان في السماء. في السماء عيسى، وإدريس وفي الأرض إلياس والخضر. قلت: كم الأبدال (٢)؟ قال: ستون رجلًا،\n_________\n(١) السريدانية: هي لغة منسوبة إلى أرض سورستان وهي العراق وهي لغة النَّبَط. \"معجم البلدان\" لياقوت ٤/ ٢٨١.\n(٢) قال ابن منظور في \"لسان العرب\" ١١/ ٤٩: الأبدال قوم من الصالحين بهم يقيم الله الأرض لا يموت منهم أحد إلا قام مكانه آخر فلذلك سُمُّوا أبدالًا.\nقال شيخ الإسلام ابن تيمية في \"منهاج السنة\" ١/ ٩٤: لفظ الأبدال تكلم به بعض السلف ويُروى فيه عن النبي - ﷺ - حديث ضعيف اهـ.\nوقد سئل شيخ الإسلام ابن تيمية عن الحديث المروي في الأبدال هل هو صحيح أم مقطوع وعن بعض الأسماء التي يطلقها بعض المشايخ مثل: غوث الأغواث وقطب الأقطاب. . . إلخ.\nفأجاب ﵀ قائلا:\nأما الأسماء الدائرة على ألْسنة كثير من النساك والعامة مثل الغوث الذي بمكة والأوتاد الأربعة والأقطاب السبعة والأبدال الأربعين والنجباء الثلاثمائة فهذِه أسماء ليست موجودة في كتاب الله تعالى ولا هي أيضًا مأثورة عن النبي - ﷺ - بإسناد صحيح ولا ضعيف يحمل عليه ألفاظ الأبدال. فقد روي فيهم حديث شامي =","vol":"22","page":419},{"text":"خمسون منهم من لدن عريش مصر إلى شاطئ الفرات، ورجلان بالمصيصة، ورجل بعسقلان، وسبعة في سائر البلدان، كلما أذهب الله بواحد جاء الله بآخر، بهم يُدفع عن الناس وبهم يمطرون.\nقلت: فالخضر أين يكون قال في جزائِر البحر، قلت: فهل تلقاه؟ قال: نعم، قلت: أين؟ قال: بالموسم، قلت: فما يكون من حديثكما؟ قال يأخذ من شَعْري وآخذ من شَعْرِهِ، قال: وذلك حين يكون بين مروان بن الحكم وبين أهل الشام القتال. فقلت: فما تقول في مروان بن الحكم؟ قال: ما تصنع به رجل جبار عاتٍ على الله -﷿- القاتل والمقتول والشاهد في النار، قال: قلت: فإني قد\n_________\n= منقطع الإسناد عن علي بن أبي طالب - ﵁ - مرفوعًا إلى النبي - ﷺ - أنه قال: إن فيهم -يعني أهل الشام - الأبدال الأربعين رجلًا كلما مات رجل أبدل الله تعالى مكانه رجلًا.\nقال: ولا توجد هذِه الأسماء في كلام السلف كما هي على هذا الترتيب ولا هي مأثورة على هذا الترتيب والمعاني عن المشايخ المقبولين عند الأمة قبولًا عامًا. وإنما توجد على هذِه الصورة عن بعض المتوسطين من المشايخ وقد قالها إما آثرًا لها عن غيره أو ذاكرًا ... إلخ. للاستزادة.\nانظر: \"مجموع الفتاوى\" لابن تيمية ١١/ ٤٣٣ - ٤٤٤.\nقلت: أحاديث الأبدال كثيرة وعند التحقيق لا يصح منها شيء.\nقال ابن القيم في \"المنار المنيف\" (ص ١٣٦): أحاديث الأبدال والأقطاب والأغواث والنقباء والنجباء والأوتاد كلها باطلة على رسول الله - ﷺ -. وأقرب ما فيها: \"لا تسبوا أهل الشام فإن فيهم البدلاء كلما مات رجل منهم أبدل الله مكانه رجلًا آخر\" ذكره أحمد ولا يصح أيضًا فإنه منقطع اهـ.\nوانظر أيضًا: \"سلسلة الأحاديث الضعيفة\" ٢/ ٣٣٩ - ٣٤٣، ٣/ ٦٦٦ - ٦٧١.","vol":"22","page":420},{"text":"شهدتُ فلم أطعن برمح ولم أرم بسهم ولم أضرب بسيف، وأنا أستغفر الله -﷿- من ذلك المقام لن أعودَ إلى مثله أبدًا، قال: أحسنتَ، هكذا فكن. قال: فإني وإياه قاعدان: إذ وُضِع بين يديه رغيفان أشدّ بياضًا من الثلج أكلت أنا وهو رغيفًا وبعض آخر ثم رفع فما رأيت أحدًا وضَعَه ولا أحدًا رفعه، قال: وله ناقة ترعى في وادي الأرْدن، فرفع رأسه إليها فما دعاها حتى جاءت فبركت بين يديه فركبها، قلت: أريد أن أصْحَبَك، قال: إنك لا تَقْدر على صحبتي، قلتُ إني خِلْوٌ ما لي زوجة ولا عيال قال: تزوج وإياك والنساءَ الأربع، إياك والناشِزة والمختلِعة والملاعِنة والممارية، وتزوج ما بدا لك من النساء. قلت إني أحب لقاءك قال: إذا رأيتني فقد رأيتني ثم قال: إني أريد أن أعتكف في بيت المقدس في شهر رمضان، قال: ثم حالت بيني وبينه شجرة فوالله ما أدري كيف ذهب (١).\nفذاك قوله -﷿- ﴿وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ﴾.\n_________\n(١) [٢٤٢٩] الحكم على الإسناد:\nإسناده ضعيف فيه سعيد بن أبي سعيد وزيد مولى عون الطفاوي لم أجدهما، وفيه من لم يسم.\nالتخريج:\nرواه ابن عساكر عن زيد مولى عون الطفاوي به مختصرًا.\n\"تاريخ دمشق\" لابن عساكر ٩/ ٢١٥.\nقال ابن كثير في \"البداية والنهاية\" ١/ ٣٣٧: وأوردنا الحديث الذي فيه أنهما يجتمعان بعرفات كل سنة -يعني إلياس والخضر- وبيّنا أنه لم يصح شيء من ذلك وأن الذي يقوم عليه الدليل أن الخضر مات وكذلك إلياس ﵉ ا. هـ.","vol":"22","page":421},{"text":"<span data-type=\"title\" id=toc-4311>١٢٤ </span>- ﴿إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ (١٢٤) أَتَدْعُونَ﴾ أتعبدون ﴿بَعْلًا﴾\nوهو اسم صنم لهم كانوا يعبدونه، ولذلك سميت مدينتهم بعلبك (١).\nوقال مجاهد وعكرمة وقتادة والسدي: البعل الرب بلغة أهل اليمن (٢).\nوهي رواية سعيد بن جبير عن ابن عباس، قال ابن عباس - ﵄ -: وسمعت أعرابيًا يقول لآخر من بَعْلُ هذِه الناقة، يقول: من صاحبها (٣).\nقال الفراء: هي بلُغَة هذيل (٤).\n﴿وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ﴾ فلا تعبدونه.\n\n<span data-type=\"title\" id=toc-4313>١٢٦ </span>- ﴿اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ﴾\n_________\n(١) \"جامع البيان\" للطبري ٢٣/ ٩٢، \"الدر المنثور\" للسيوطي ٥/ ٥٣٨.\nقلت: بعلبك مدينة معروفة من مدن لبنان.\n(٢) \"جامع البيان\" للطبري ٢٣/ ٩٢، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٥٤؛ \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٤ وهي رواية عن قتادة قال: هي لغة أزد شنوءة. \"الدر المنثور\" للسيوطي ٥/ ٥٣٨.\nقال الراغب الأصفهاني في \"مفردات ألفاظ القرآن\" (١٣٥): سمي كل مستعلٍ على غيره بعلا.\n(٣) \"النكت والعيون\" للماوردي ٥/ ٦٤، \"زاد المسير\" لابن الجوزي ٧/ ٨٠، \"روح المعاني\" للألوسي ٢٣/ ١٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١١٧.\n(٤) لم أجده في \"معاني القرآن\" للفراء.\nوهُذَيْل: قبيلة من مضر وقيل: قبيلة من خِنْدف أَعْرقَتْ في الشعر.\n\"لسان العرب\" لابن منظور ١١/ ٦٩٤.","vol":"22","page":422},{"text":"قراءة حمزة والكسائي وخلف (١) ويعقوب بنصب الهاء والباء على البدل (٢).\nوهي اختيار (٣) أبي عُبيد وأبي حاتم ورواية حفص عن عاصم، وقرأه الآخرون برفعها على الاستئناف (٤).\n\n<span data-type=\"title\" id=toc-4314>١٢٧ </span>- ﴿فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ﴾ في العذاب والنار.\n\n<span data-type=\"title\" id=toc-4315>١٢٨ </span>- ﴿إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ﴾ من قومه فإنهم نجوا من العذاب.\n\n<span data-type=\"title\" id=toc-4316>١٢٩ </span>- ﴿وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ (١٢٩) سَلَامٌ عَلَى إِلْ يَاسِينَ﴾\nقرأ بن مُحَيْصِن وشيبةُ (سلام على اليَاسين) (٥) موصولًا، وقرأ ابن\n_________\n(١) خلف بن هشام بن ثعلب البزار المقرئ البغدادي، ثقة له اختيار في القراءات توفي سنة (٢٢٩) روى له مسلم وأبو داود.\n\"تقريب التهذيب\" لابن حجر (ص ١٩٤) (١٧٣٧)، \"معرفة القراء\" للذهبي (ص ١٢٣).\n(٢) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٠، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٣)، \"الوافي في شرح الشاطبية\" لعبد الفتاح القاضي (ص ٣٥١)، \"جامع البيان\" للطبري ٣/ ٩٤، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٥.\n(٣) سبق البيان بأنه لا يجوز تفضيل قراءة على أخرى ما دام أن الكل ثابت.\n(٤) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٠، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٣)، \"الوافي في شرح الشاطبية\" لعبد الفتاح القاضي (ص ٣٥١)، \"جامع البيان\" للطبري ٣/ ٩٤، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٥.\n(٥) \"جامع البيان\" للطبري ٢٣/ ٩٤، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٤. وهي من الشواذ، انظر: \"المحتسب\" لابن جني ٢/ ٢٦٩.","vol":"22","page":423},{"text":"عامر ونافع ويعقوب (آل ياسين) بالمدّ والباقون (١) ﴿إِلْ يَاسِينَ﴾ بالقطع والقصر (٢).\nفمن قرأ ﴿إِلْ يَاسِينَ﴾ بالمد فإنه أراد آل محمد - ﷺ -، عن بعضهم (٣). وقيل: أراد إلياس - ﵇ - (٤) وهو أليق بسياق الآية (٥).\nومن قرأ ﴿إِلْ يَاسِينَ﴾ فقد قيل: إنها لغة في إلياس مثل إسماعيل وإسماعين وميكائيل وميكائين وميكال (٦).\nقال الفراء: هو جمع أراد إلياس وأتباعه من المؤمنين كقولهم: الأشعرون والمهلبون (٧).\nقال الكسائي: العرب تثني وتجمع الواحد كقول الشاعر:\nقدْني من نصر الخبَيْبِيْنَ قِدِي (٨).\n_________\n(١) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٠، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٣)، و\"الوافي في شرح الشاطبية\" لعبد الفتاح القاضي (ص ٣٥٢)، \"جامع البيان\" للطبري ٢٣/ ٩٤.\n(٢) انظر: الحاشية السابقة.\n(٣) انظر: \"جامع البيان\" للطبري ٢٣/ ٩٦، \"تفسير القرآن\" للسمعاني ٤/ ٤١٢، \"النكت والعيون\" للماوردي ٥/ ٦٥ وقد نسبه لابن عباس.\n(٤) انظر ما سبق.\n(٥) وكذلك رجّح هذا القول السمعاني في \"تفسير القرآن\" فقد قال في القول الأول (ضعيف) ٤/ ٤١٢ وكذلك رجّحه الطبري في \"جامع البيان\" ٢٣/ ٩٦.\n(٦) وهي لغة بني أسد، وسائر العرب باللام -إسماعيل- انظر: \"جامع البيان\" للطبري ٢٣/ ٩٦، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٥٥.\n(٧) انظر: \"معاني القرآن\" للفراء ٢/ ٣٩١ - ٣٩٢.\n(٨) نسب الشاهد لأبي نخلة أو أبي نخيلة حميد الأرقط. =","vol":"22","page":424},{"text":"وإنما ما هو أبو خبيب عبد الله بن الزبير.\nوقال الآخر:\nجزاني الزهدمان جزاء سوء (١)\nوإنما هو زهدم.\nوفي حرف عبد الله - ﵁ - (وإن إدريس لمن المرسلين، سلام على إدريسين) (٢).\n\n<span data-type=\"title\" id=toc-4318>١٣١ </span>- ﴿إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ (١٣١) إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ﴾.\n\n<span data-type=\"title\" id=toc-4320>١٣٣ </span>- قوله -﷿- ﴿وَإِنَّ لُوطًا لَمِنَ الْمُرْسَلِينَ (١٣٣) إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ <span data-type=\"title\" id=toc-4321>(١٣٤) </span>إِلَّا عَجُوزًا فِي الْغَابِرِينَ <span data-type=\"title\" id=toc-4322>(١٣٥) </span>ثُمَّ دَمَّرْنَا الْآخَرِينَ <span data-type=\"title\" id=toc-4323>(١٣٦) </span>وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ﴾\nأي: على آثارهم ومنازلهم ﴿مُصْبِحِينَ﴾ وقت الصباح.\n\n<span data-type=\"title\" id=toc-4325>١٣٨ </span>- ﴿وَبِاللَّيْلِ﴾ أيضًا تمرون هاهنا، تمّ الكلام، ثم قال:\n_________\n= وتكملة البيت: ليس الإمام بالشحيح المُلْحِد.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٣٤٧ (قدو)، \"إصلاح المنطق\" لابن السكيت (ص ٤٠١). وورد غير منسوب في \"إعراب القرآن\" للنحاس ٢/ ٤٦٧ - ٤٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١١٨ ويروى البيت الخُبَيْبَيْنِ بالتثنية. انظر: ما سبق.\n(١) هذا البيت لقيس بن زهير كما في \"لسان العرب\" لابن منظور ١٢/ ٢٧ (زهدم) وذكر البيت غير منسوب في \"معاني القرآن\" للفراء ٢/ ٣٩٢، \"جامع البيان\" للطبري ٢٣/ ٩٥ وتكملة البيت: وكنتُ المرءَ يُجزي بالكرامة.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٣٩٢، \"جامع البيان\" للطبري ٢٣/ ٩٦، \"معاني القرآن\" للزجاج ٤/ ٣١٢، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٤ وقراءة ابن مسعود هذِه من الشواذ. انظر: \"المحتسب\" لابن جني ٢/ ٢٧١.","vol":"22","page":425},{"text":"﴿أَفَلَا تَعْقِلُونَ﴾ فتعتبرون.\n\n<span data-type=\"title\" id=toc-4326>١٣٩ </span>- قوله -﷿- ﴿وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ (١٣٩) إِذْ أَبَقَ﴾\nهَرَب ﴿إِلَى الْفُلْكِ الْمَشْحُونِ﴾ قال ابن عباس - ﵄ - ووَهْب: كان يونس -﵇- وعَد قومه العذاب فلما تأخر العذاب عنهم خرج كالمتشوِّر (١) منهم فقصد البحر وركبَ السفينة فاحْتُبستِ السفينة، فقال الملاحون: هاهنا عبد أبق من سيّده، وهذا رسم السفينة إذا كان فيها عبد أبق لا تجري، فاقترعوا فوقعت القرعة على يونس -﵇-، فقالوا: لا نلقيه في الماء فاقترعوا ثانيًا وثالثًا فوقعت القرعة على يونس -﵇-، فقال: أنا الآبق وزجّ نفسه في الماء؛ فذلك قوله -﷿-.\n\n<span data-type=\"title\" id=toc-4328>١٤١ </span>- ﴿فَسَاهَمَ﴾ فقارع، والمساهمة (٢) إلقاء السهام على جهة القرعة.\n﴿فَكَانَ مِنَ الْمُدْحَضِينَ﴾ المقروعين المغلوبين (٣).\n\n<span data-type=\"title\" id=toc-4329>١٤٢ </span>- ﴿فَالْتَقَمَهُ﴾ فابتعله والتهمه ﴿الْحُوتُ﴾\nوأوحى الله تعالى إليه أني جعلت بطنك ليونس سجنًا ولَمْ أجعله لك طعامًا ﴿وَهُوَ مُلِيمٌ﴾ ذنب قد أتى بما يلام عليه.\n\n<span data-type=\"title\" id=toc-4330>١٤٣ </span>- ﴿فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ﴾\n_________\n(١) تَشَوَّر: خَجِل. \"لسان العرب\" لابن منظور/ ٤٣٦ (شور).\n(٢) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٤٣١) (سهم)، \"معاني القرآن\" للزجاج ٤/ ٣١٣.\n(٣) قاله ابن عباس والسدي. انظر: \"جامع البيان\" للطبري ٢٣/ ٩٨ والدحض في الأصل أن يزلق الرجل، انظر: \"معاني القرآن\" للفراء ٢/ ٣٩٣، \"مختار الصحاح\" للرازي (ص ٨٤) (دحض).","vol":"22","page":426},{"text":"المنزّهين الذاكرين لله قبل ذلك في حال الرخاء.\nوقال ابن عباس - ﵄ -: من المصلّين (١).\nوقال مقاتل: المصلحين المطيعين قبل المعصية (٢).\nوقال وهب: من العابدين (٣).\nوقال سعيد بن جبير: هي قوله لا إله إلا أنت سبحانك إني كنت من الظالمين (٤).\nوقال الحسن: ما كان له صلاة في بطن الحوت ولكنّه قدّم عملًا صالحًا (٥).\n\n<span data-type=\"title\" id=toc-4331>١٤٤ </span>- ﴿لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ (١٤٤)﴾\nلصار بطن الحوت قبرًا له إلى يوم القيامة.\n\n<span data-type=\"title\" id=toc-4332>١٤٥ </span>- ﴿فَنَبَذْنَاهُ﴾ طرحناه ﴿بِالْعَرَاءِ﴾\nقال الكلبي يعني: وجه الأرض (٦).\n_________\n(١) \"جامع البيان\" للطبري ٢٣/ ١٠٠، \"النكت والعيون\" للماوردي ٥/ ٦٧، \"زاد المسير\" لابن الجوزي ٧/ ٨٧ وهو قول سعيد بن جبير والسدي أيضًا انظر: \"الدر المنثور\" للسيوطي ٥/ ٥٤٣.\n(٢) لم أجده، وهو بمعنى بقية الأقوال.\n(٣) قول وهب. انظر: \"زاد المسير\" لابن الجوزي ٧/ ٨٧، \"النكت والعيون\" للماوردي ٥/ ٦٧، \"الدر المنثور\" للسيوطي ٥/ ٥٤٣، ٥٤٥.\n(٤) هي رواية أخرى عن سعيد بن جبير، انظر: \"جامع البيان\" للطبري ٢٣/ ١٠١.\n(٥) انظر: \"الدر المنثور\" للسيوطي ٥/ ٥٤٣، \"الجامع لأحكام القرآن \"للقرطبي ١٦/ ١٢٦.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٢٩.","vol":"22","page":427},{"text":"وقال مقاتل بن حيان ظهر الأرض (١).\nوقال مقاتل بن سليمان: بالبراز من الأرض (٢).\nوقال الأخفش: بالفضاء (٣).\nوقال الفراء: بالأرض الواسعة (٤).\nوقال السدي: بالساحل (٥).\nوأصل العراء: الأرض الخالية عن الشجر والنبات (٦) ومنه قيل للمجّرد: عريان قال الشاعر:\nترك الهام بيضَها بالعراء ... صار للحين حاضن العنقآء (٧)\n﴿وَهُوَ سَقِيمٌ﴾ عليل كالفرخ الممعّط (٨).\n_________\n(١) انظر: \"لسان العرب\" لابن منظور ١٥/ ٤٩.\n(٢) انظر: \"لسان العرب\" لابن منظور ١٥/ ٤٩.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٢٩.\n(٤) الذي في \"معاني القرآن\" للفراء ٣/ ١٧٨ عند سورة القلم هو قوله: العراء: الأرض.\n(٥) هذا القول منسوب لابن عباس، والذي جاء عن السدي هو قوله: (بالأرض) انظر: \"جامع البيان\" للطبري ٢٣/ ١٠١، \"النكت والعيون\" للماوردي ٥/ ٦٨، \"الدر المنثور\" للسيوطي ٥/ ٥٤٤.\n(٦) انظر: \"الكشاف\" للزمخشري ٤/ ٦٢، \"مشكل إعراب القرآن\" لمكي (ص ٢٧٧).\n(٧) هذا الشاهد لم أجده.\n(٨) قاله ابن مسعود، وقال ابن عباس والسدي وابن زيد: كهيئة الصبي حين يولد وهو المنفوس. انظر: \"النكت والعيون\" للماوردي ٥/ ٦٨، \"زاد المسير\" لا بن الجوزي ٧/ ٨٨، \"تفسير القرآن العظيم\" لابن كثير ٤/ ٢٣.","vol":"22","page":428},{"text":"واختلفوا في المدة التي لبث يونس -﵇- في بطن الحوت فقال مقاتل بن حيان: ثلاثة أيام (١).\nوقال عطاء: سبعة أيام. وقال الضحاك: عشرين يومًا.\nوقال السدي والكلبي ومقاتل بن سليمان: أربعين يومًا (٢).\n\n<span data-type=\"title\" id=toc-4333>١٤٦ </span>- ﴿وَأَنْبَتْنَا عَلَيْهِ﴾ أي له، وقيل: عنده، كقوله تعالى: ﴿وَلَهُمْ عَلَيَّ ذَنْبٌ﴾ أي عندي (٣).\n﴿شَجَرَةً مِنْ يَقْطِينٍ﴾ قال ابن مسعود - ﵁يعني: القرع (٤).\nوقال ابن عباس - ﵄ - والحسن ومقاتل رحمهما الله: هو كل نبت يمتدّ وينبسط على وجه الأرض ولا يبقى إلى الشتاء وليس له ساق نحو القثاء والبطيخ والقرع والحنظل (٥).\nوقال سعيد بن جبير: هو كل شيء ينبت ثم يموت من عامه (٦).\n_________\n(١) \"النكت والعيون\" للماوردي ٥/ ٦٨، \"زاد المسير\" لابن الجوزي ٧/ ٨٨، \"الدر المنثور\" للسيوطي ٥/ ٥٤٣ - ٥٤٤.\n(٢) انظر أقوالهم فيما سبق.\n(٣) نقله عنه القرطبي في: \"الجامع لأحكام القرآن\" ١٥/ ١٢٩. وقوله (ولهم عليّ ذنب) من سورة الشعراء آية (١٤).\n(٤) وهو أيضًا ينسب لابن عباس، انظر: \"جامع البيان\" للطبري ٢٣/ ١٠٢، \"النكت والعيون\" للماوردي ٥/ ٦٢، \"زاد المسير\" لابن الجوزي ٧/ ٨٨، \"الدر المنثور\" للسيوطي ٥/ ٥٤٦، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٥٩.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٢٩، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٧ والطبري في \"جامع البيان\" ٢٣/ ١٠٢.\n(٦) انظر: \"جامع البيان\" للطبري ٢٣/ ١٠٢، \"الجامع لأحكام القرآن\" ١٥/ ١٢٩.","vol":"22","page":429},{"text":"وقيل هو: يَفْعِيْل (١) من قطن بالمكان إذا قام به إقامة زائلٍ لا إقامة ثابت.\nوقال مقاتل بن حيان: كان يستظل بالشجرة وكانت وعلة تختلف إليه فيشرب من لبنها (٢).\n\n<span data-type=\"title\" id=toc-4334>١٤٧ </span>- ﴿وَأَرْسَلْنَاهُ﴾\n(يجوز أن يكون قبل حبسه في بطن الحوت (٣) تقدير الآية: وقد أرسلناه) (٤). ويجوز أن يكون بعده (٥).\n_________\n(١) أي على وزن (يَفْعيْل) من قَطَنَ، انظر: \"الكشاف\" للزمخشري ٤/ ٦٢، وانظر: \"معاني القرآن\" للزجاج ٥/ ٣١٤.\n(٢) \"جامع البيان\" للطبري ٢٣/ ١٠٣، \"روح المعاني\" للألوسي ٢٣/ ١٤٦ ولم أره من كلام مقاتل بن حيان، بل الذي ذكره الطبري في \"جامع البيان\" إنما هو من كلام أبي هريرة وسعيد بن جبير، والوعلة أنثى تيس الجبل، \"لسان العرب\" ١١/ ٧٣٠.\n(٣) \"جامع البيان\" للطبري ٢٣/ ١٠٤ - ١٠٥ وهو قول الأكثرين منهم الحسن ومجاهد. قال ابن الجوزي وهو الأصح وقال: والمعنى: وكنا أرسلناه إلى مائة ألف، فلما خرج من بطن الحوت أمر أن يرجع إلى قومه الذين أرسل إليهم. انظر: \"زاد المسير\" لابن الجوزي ٧/ ٨٩. وهذا القول هو قول ابن مسعود. قال النحاس بعد أن ذكر قول ابن عباس في الآية: وأجود منه إسنادًا وأصح ما حدثناه علي بن الحسين. . . ثم ذكر إسناده إلى ابن مسعود بهذا القول. انظر: \"إعراب القرآن\" للنحاس ٣/ ٤٤٠.\n(٤) ما بين القوسين سقط من (م).\n(٥) هذا قول ابن عباس وقد سبقت الإشارة إليه وليس له طريق إلا عن شهر بن حوشب، وقد قال فيه ابن حجر صدوق كثير الإرسال والأوهام، \"تقريب =","vol":"22","page":430},{"text":"ويجوز أن يكون إلى قوم آخرين (١).\n﴿إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ﴾ قال ابن عباس - ﵄ -: ويزيدون (٢)، قال الشاعر:\nفلما اشتدّ أمر الحرب فينا ... تأملنا رياحًا أو رزاما\nأي: ورَزامًا (٣). وقال مقاتل: بل يزيدون (٤).\n_________\n= التهذيب\" لابن حجر (ص ٢٦٩) (٢٨٣٥) وانظر: \"جامع البيان\" للطبري ٢٣/ ١٠٥، \"زاد المسير\" لابن الجوزي ٧/ ٨٩، \"الدر المنثور\" للسيوطي ٥/ ٥٤٧. قال ابن كثير: ولا مانع أن يكون الذين أرسل إليهم أولا أمر بالعود إليهم بعد خروجه من الحوت فصدقوه كلهم وآمنوا به.\nأقول: وهذا الذي ذكر ابن كثير هو معنى قول ابن الجوزي وبه يجتمع القولان. انظر: \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٦٠، \"زاد المسير\" لابن الجوزي ٧/ ٨٩.\n(١) انظر: \"الكشاف\" للزمخشري ٤/ ٦٢، \"مفاتيح الغيب\" للرازي ٢٦/ ١٤٥.\n(٢) لم أجده منسوبًا لابن عباس -وإنما المنسوب إليه هو قوله في (أو) أنها تعني (بل) انظر: \"جامع البيان\" للطبري ٢٣/ ١٠٤، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٧، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٦٠، \"النكت والعيون\" للماوردي ٥/ ٦٩، \"زاد المسير\" لابن الجوزي ٧/ ٨٩ والذي قال في معنى (أو) أنها (ويزيدون) هو ابن قتيبة الدينوري المتوفى سنة (٢٧٦ هـ) مستدلًا بقراءة جعفر بن محمد (وأرسلناه إلى مائة ألف ويزيدون) بالواو، وقد عدّها ابن جني في \"المحتسب\" ٢/ ٢٢٦ من القراءات الشاذة.\n(٣) الإرزام: صوت الرعد. انظر: \"لسان العرب\" لا بن منظور ١٢/ ٣٣٨ (رزم).\n(٤) هذا القول نسب لابن عباس وبه قال الفراء وأبو عبيدة ولم أره منسوبًا لمقاتل، انظر: \"جامع البيان\" للطبري ٢٣/ ١٠٤، \"النكت والعيون\" للماوردي ٥/ ٦٩، =","vol":"22","page":431},{"text":"واختلفوا في مبلغ الزيادة على مائة.\nفقال ابن عباس - ﵄ - ومقاتل: عشرين ألفًا (١).\nوقال الحسن والربيع: بضعًا وثلاثين ألفًا (٢).\n_________\n= \"زاد المسير\" لابن الجوزي ٧/ ٨٩، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٧، \"معاني القرآن\" للفراء ٢/ ٣٩٣، \"مجاز القرآن \"لأبي عبيدة ٢/ ١٧٥.\nوقد خطأ النحاس في \"إعراب القرآن\" ٣/ ٤٤٣ هذين القولين ثم قال: وفي الآية قولان سوى هذين: أحدهما أن المعنى وأرسلناه إلى جماعة لو رأيتموهم لقلتم هم مائة ألف أو أكثر، وإنما خوطِب العباد على ما تعرفون، والقول الآخر أنه كما تقول: جاءني زيد أو عمرو، وأنت تعرف من جاءك إلا أنك أبهمت على المخاطب ا. هـ. وانظر أيضًا \"معاني القرآن\" للفراء ٦/ ٦٠ - ٦٢.\nورجح الرازي أن يكون (أو) بحسب تقدير الرائي، حيث قال: والأصح هو أن يكون المعني أو يزيدون في تقديركم بمعنى إذ رآهم الرائي قال: هؤلاء مائة ألف أو يزيدون على المائة، وهذا هو الجواب عن كل ما يشبه هذا. انظر: \"مفاتيح الغيب\" للرازي ٢٦/ ١٤٥.\n(١) هذا القول ينسب لأبي بن كعب - ﵁ - ولم أره ينسب لابن عباس ولا لمقاتل إلا ما كان من القرطبي فإنه ينقل كلام المصنف هنا كما ظهر لي ذلك بالتّتبع، انظر: \"جامع البيان\" للطبري ٢٣/ ١٠٤، \"النكت والعيون\" للماوردي ٥/ ٧٥، \"زاد المسير\" لابن الجوزي ٧/ ٩٥، \"الدر المنثور\" للسيوطي ٥/ ٥٤٧، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٦٠.\n(٢) هذِه إحدى الروايات عن ابن عباس، والرواية الثانية أنهم يزيدون (ثلاثين ألفًا) والرواية الثالثة أنهم يزيدون (بضعًا وأربعين ألفًا) ونُسب هذا القول أيضًا للحكم، انظر: \"النكت والعيون\" للماوردي ٥/ ٧٠، \"جامع البيان\" للطبري ٢٣/ ١٠٤، \"زاد المسير\" لابن الجوزي ٧/ ٩٠، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٦٠، \"الدر المنثور\" للسيوطي ٥/ ٥٤٧ ولم أره منسوبًا للحسن والربيع والعلم عند الله.","vol":"22","page":432},{"text":"وقال مقاتل بن حيّان: سبعين ألفًا (١).\n\n<span data-type=\"title\" id=toc-4335>١٤٨ </span>- ﴿فَآمَنُوا﴾ عند معاينة العذاب.\n﴿فَمَتَّعْنَاهُمْ إِلَى حِينٍ﴾ إلى انقضاء آجالهم.\n\n<span data-type=\"title\" id=toc-4336>١٤٩ </span>- قوله ﷿ ﴿فَاسْتَفْتِهِمْ﴾ فسل يا محمد أهل مكة\n﴿أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ﴾ وذلك أن جهينة (٢) وبني سلمة بن عبد الدار (٣) زعموا أن الملائكة بنات الله (٤).\n\n<span data-type=\"title\" id=toc-4337>١٥٠ </span>- ﴿أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (١٥٠)﴾ حاضرون خلقنا إياهم نظيره قوله ﴿أَشَهِدُوا خَلْقَهُمْ﴾ (٥).\n\n<span data-type=\"title\" id=toc-4338>١٥١ </span>- ﴿أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ (١٥١) وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ <span data-type=\"title\" id=toc-4339>(١٥٢)﴾</span>.\n\n<span data-type=\"title\" id=toc-4340>١٥٣ </span>- قوله ﷿ ﴿أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (١٥٣)﴾ قراءة العامة بقطع الألف لأنه ألف الاستفهام دخلت على ألف\n_________\n(١) ينسب لسعيد بن جبير ونوف. انظر: \"جامع البيان\" للطبري ٢٣/ ١٠٤، \"النكتَ والعيون\" للماوردي ٥/ ٧٠، \"زاد المسير\" لا بن الجوزي ٧/ ٩٠، \"الدر المنثور\" للسيوطي ٥/ ٥٤٧.\n(٢) جُهينة: من بطون قضاعة بن مالك بن حمير. \"الفائق في غريب الحديث\" للزمخشري ٢/ ١٨٥.\n(٣) بنو سَلمة: بطن من الأنصار. \"القاموس المحيط\" للفيروزآبادي (ص ١٤٤٨). قلت: في (م) وبني سلمة بن عبد الله والتصويب من (أ)، (ب)، \"معالم التنزيل\" للبغوي ٧/ ٦٢.\n(٤) انظر: \"مفاتيح الغيب\" للرازي ٢٦/ ١٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٣٣، \"روح المعاني\" للألوسي ٢٣/ ١٤٩.\n(٥) الزخرف: ١٩.","vol":"22","page":433},{"text":"الوصل فحذفت ألف الوصل وبقيت ألفُ الاستفهام مفتوحة مقطوعة على حالها (١) مثل: أستكبرت وأستغفرت وأذهبتم ونحوها.\nوقرأ أبو جعفر ونافع في بعض الروايات (٢) (لكاذبون اصطفى) موصولة على الخبر والحكاية عن قول المشركين مجازه: ليقولون: ولد الله، ويقولون: اصطفى البنات على البنين.\nثم رجع سبحانه وتقدس إلى الخطاب.\n\n<span data-type=\"title\" id=toc-4341>١٥٤ </span>- فقال: ﴿مَا لَكُمْ كَيْفَ تَحْكُمُونَ (١٥٤) أَفَلَا تَذَكَّرُونَ <span data-type=\"title\" id=toc-4342>(١٥٥) </span>أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ <span data-type=\"title\" id=toc-4343>(١٥٦)﴾</span>\n\n<span data-type=\"title\" id=toc-4344>١٥٧ </span>- ﴿فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ (١٥٧)﴾\nبرهان بيّن على أن لله ولدًا.\n\n<span data-type=\"title\" id=toc-4345>١٥٨ </span>- قوله ﷿: ﴿وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا﴾\nفجعلوا الملائكة بنات الله، فسمّى الملائكة جنًّا لاجتنانهم عن الأبصار (٣)، هذا قول مجاهد وقتادة.\nوقال ابن عباس - ﵄ -: قالوا لِحَيّ من الملائكة يقال لهم الجنّ\n_________\n(١) انظر: \"إملاء ما من به الرحمن\" للعكبري (ص ٢٥٨). وانظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٠، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٣)، \"جامع البيان\" للطبري ٢٣/ ١٠٦؛ \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٨.\n(٢) هي رواية إسماعيل بن جعفر، انظر: \"النشر في القراءات العشر\" ٢/ ٣٦٠، \"المحرر الوجيز\" لابن عطية ٤/ ٤٨٨.\n(٣) انظر: \"جامع البيان\" للطبري ٢٣/ ١٠٨، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٦٢، \"النكت والعيون\" للماوردي ٥/ ٧٠ - ٧١، \"زاد المسير\" لابن الجوزي ٧/ ٩١.","vol":"22","page":434},{"text":"ومنهم إبليس: هم بنات الله (١).\nوقال الكلبي: قالوا لعنهم الله: بل تزوّج من الجن فخرج منها الملائكة تعالى الله عن ذلك علوًا كبيرًا (٢).\nوقال الحسن: أشركوا الشيطان في عبادة الله فهو النسب الذي جعلوه (٣).\n﴿وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ﴾ يعني قائلي هذا القول ﴿لَمُحْضَرُونَ﴾ فى النار.\n\n<span data-type=\"title\" id=toc-4346>١٥٩ </span>- ﴿سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ (١٥٩) إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ﴾\nفإنهم من النار ناجون.\n\n<span data-type=\"title\" id=toc-4348>١٦١ </span>- قوله ﷿ ﴿فَإِنَّكُمْ وَمَا تَعْبُدُونَ﴾ يعني الأصنام.\n\n<span data-type=\"title\" id=toc-4349>١٦٢ </span>- ﴿مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ (١٦٢)﴾ أي مع ذلك ﴿بِفَاتِنِينَ﴾ بُمضلّين.\n\n<span data-type=\"title\" id=toc-4350>١٦٣ </span>- إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (١٦٣)﴾\nإلا من هو في علم الله وإرادته أنه سيدخل النار.\n[٢٤٣٠] أخبرني الحسين بن فنجويه (٤)، قال: نا عبيد الله بن\n_________\n(١) ويروى عن مجاهد أيضًا، انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٣٤، \"النكت والعيون\" للماوردي ٥/ ٧١، \"روح المعاني\" للألوسي ٢٣/ ١٥١.\n(٢) ونقله أيضًا قتادة وغيره، انظر: \"جامع البيان\" للطبري ٢٣/ ١٠٨، \"زاد المسير\" لابن الجوزي ٧/ ٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٣٤.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٣٤، \"روح المعاني\" للألوسي ٢٣/ ١٥١.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.","vol":"22","page":435},{"text":"محمد بن شنبة (١)، قال: نا جعفر بن محمد الفريابي (٢)، قال: نا أبو بكر بن أبي شيبة (٣)، قال: نا عبد الله بن إدريس (٤)، عن عمر بن ذرّ (٥)، قال: قدمنا على عمر بن عبد العزيز (٦) فذكر عنده القَدَر فقال عمر بن عبد العزيز: لو أراد الله ﷿ ألا يُعصى ما خلق إبليس وهو رأس الخطيئة، وإن في ذلك لعلمًا من كتاب الله تعالى جهله من جهله وعرفه من عرفه ثم قرأ: ﴿فَإِنَّكُمْ وَمَا تَعْبُدُونَ (١٦١) مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ (١٦٢) إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (١٦٣)﴾ وقال: فَصَلت هذِه الآية بين الناس (٧).\n[٢٤٣١] وأخبرني ابن فنجويه (٨)، قال: نا ابن شنبة (٩)، قال: نا\n_________\n(١) لم أجد فيه جرحًا أو تعديلًا.\n(٢) الإمام الحافظ الثبت شيخ الوقت.\n(٣) ثقة حافظ صاحب تصانيف.\n(٤) أبو محمد الكوفي ثقة فقيه عابد.\n(٥) أبو ذر الكوفي، ثقة رمي بالإرجاء.\n(٦) أمير المؤمنين عبد من الخلفاء الراشدين.\n(٧) [٢٤٣٠] الحكم على الإسناد:\nفيه ابن شنبة لم أجد فيه جرحًا ولا تعديلًا وبقية سنده صحيح وهو موقوف على عمر بن عبد العزيز.\nالتخريج:\nوالأثر رواه عبد الله بن الإمام أحمد في \"السنة\" ٢/ ٤٢٥ وسنده صحيح ورواه أيضًا في \"العلل ومعرفة الرجال\" ١/ ٤٥٩ وسنده أيضًا صحيح.\nوأيضًا أخرجه اللالكائي في \"اعتقاد أهل السنة\" ٤/ ٧٥١ والبيهقي في \"الاعتقاد\" (ص ١٥٨).\n(٨) ثقة، صدوق كثير الرواية للمناكير.\n(٩) لم يذكر بجرح أو تعديل.","vol":"22","page":436},{"text":"الفريابي (١)، قال: نا إسحاق بن موسى الأنصاري (٢)، قال: نا أنس بن عياض (٣)، قال: حدثنا أبو سهيل نافع بن مالك بن أبي عامر (٤)، قال: قال لي عمر بن عبد العزيز مِنْ فِيْه إلى أُذني: (يا نافع) (٥) ما تقول في الذين يقولون: لا قدر؟ قال: أرى أن يستتابوا فإن تابوا وإلا ضربت أعناقهم، قال عمر بن عبد العزيز: ذلك الرأي فيهم، والله لو لم يكن إلا هذِه الآية الواحدة لكفى بها ﴿(١٦١) مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ (١٦٢) إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (١٦٣)﴾ ﴿فَإِنَّكُمْ وَمَا تَعْبُدُونَ (١٦١) مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ (١٦٢) إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (١٦٣)﴾ (٦).\n\n<span data-type=\"title\" id=toc-4351>١٦٤ </span>- ﴿وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ (١٦٤)﴾\nيعني: إلا حق له مقام معلوم مخصوص في العبادة. وقال ابن عباس - ﵄ -: ما في السماوات موضع شبر إلا وعليه ملك مصلي أو مسبح (٧).\n_________\n(١) ثقة.\n(٢) ثقه متقن.\n(٣) أبو ضمرة المدني، ثقة.\n(٤) أبو سُهيل المدني ثقة.\n(٥) ما بين القوسين سقط من (م)، (ب).\n(٦) [٢٤٣١] الحكم على الإسناد:\nفيه ابن شنبة لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nالأثر في كتاب \"السنة\" لعبد الله بن أحمد بسند صحيح ٢/ ٤٣١، ورواه أيضًا البيهقي في \"السنن الكبرى\" ١٠/ ٣٠٥.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٣/ ١١٢.","vol":"22","page":437},{"text":"وقال أبو بكر الوراق: إلا له مقام معلوم يعبد الله عليه كالخوف والرجاء والمحبة والرضا (١).\nوقال السدّي: يعني في القربة والمشاهدة (٢).\n\n<span data-type=\"title\" id=toc-4352>١٦٥ </span>- ﴿وَإِنَّا لَنَحْنُ الصَّافُّونَ (١٦٥)﴾ في الصلاة (٣).\n\n<span data-type=\"title\" id=toc-4353>١٦٦ </span>- ﴿وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ (١٦٦) وَإِنْ كَانُوا﴾\nوقد كانوا يعني: أهل مكة ﴿لَيَقُولُونَ﴾ اللام للتأكيد.\n\n<span data-type=\"title\" id=toc-4355>١٦٨ </span>- ﴿لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ (١٦٨)﴾ كتابًا مثل كتابهم.\n\n<span data-type=\"title\" id=toc-4356>١٦٩ </span>- ﴿لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ (١٦٩) فَكَفَرُوا بِهِ﴾\nفيه اختصار تقديره: فلما أتاهم ذلك الكتاب كفروا به، نظيره قوله تعالى: ﴿أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَى مِنْهُمْ﴾ (٤).\n_________\n= وقد ورد مرفوعًا من حديث أبي ذر وغيره.\nفقد أخرج الترمذي كتاب: الزهد، باب: قول النبي - ﷺ -: \"الو تعلمون ما أعلم\" (٢٣١٢) من طريق أبي ذر قال: قال رسول الله - ﷺ -: \"إني أرى ما لا ترون وأسمع ما لا تسمعون أطت السماء وحق له أن تئط ما فيها موضع أربع أصابع إلا ملك واضع جبهته ساجدًا لله ... \" الحديث.\nقال الترمذي: حسن غريب. وقال الحاكم في \"المستدرك\" ٢/ ٥٥٤: هذا حديث صحيح الإسناد ولم يخرجاه.\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٣٨.\n(٢) انظر: \"روح المعاني\" للألوسي ٢٣/ ١٥٤.\n(٣) قاله السدي، انظر: \"جامع البيان\" للطبري ٢٣/ ١١٣، \"زاد المسير\" لابن الجوزي ٧/ ٩٣.\n(٤) الأنعام: ١٥٧.","vol":"22","page":438},{"text":"﴿فَسَوْفَ يَعْلَمُونَ﴾ وهذا وعيد لهم.\n\n<span data-type=\"title\" id=toc-4358>١٧١ </span>- قوله ﷿: ﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (١٧١)﴾\nوهي قوله ﷾: ﴿كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي﴾ (١).\n\n<span data-type=\"title\" id=toc-4359>١٧٢ </span>- ﴿إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (١٧٢) وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ <span data-type=\"title\" id=toc-4360>(١٧٣) </span>فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ﴾\nقال ابن عباس - ﵄ -: يعني: الموت (٢).\nوقال مجاهد: يوم بدر (٣).\nوقيل: إلى يوم القيامة (٤).\nوقال مقاتل بن حيّان: نسختها آية القتال (٥).\n_________\n(١) المجادلة: ٢١.\n(٢) الذي وجدته هو نسبة هذا القول لقتادة ومجاهد. انظر: \"جامع البيان\" للطبري ٢٣/ ١١٥، \"النكت والعيون\" للماوردي ٥/ ٧٣، \"المحرر الوجيز\" لابن عطية ٤/ ٤٩٠، \"زاد المسير\" لابن الجوزي ٧/ ٩٤، \"الدر المنثور\" للسيوطي ٥/ ٥٥٢ ولم أجده منسوبًا لابن عباس إلا عند الطبرسي انظر: \"روح المعاني\" للألوسي ٢٣/ ١٥٦.\n(٣) الذي وجدته هو نسبة هذا القول للسدي انظر: الحاشية السابقة. وهذا القول هو الذي رجحه الإمام الطبري في \"جامع البيان\" ٢٣/ ١١٥.\n(٤) وهذا القول ينسب للسدي أيضًا ولابن زيد. انظر: \"زاد المسير\" لابن الجوزي ٧/ ٩٤.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٩٤، \"المصفى بأكف أهل الرسوخ من علم الناسخ والمنسوخ\" لابن الجوزي ص ٤٨، \"ناسخ القرآن العزيز ومنسوخه\" لابن البارزي (ص ٤٦).\nوآية القتال هي الآية (٥) من سورة التوبة.","vol":"22","page":439},{"text":"<span data-type=\"title\" id=toc-4362>١٧٥ </span>- ﴿وَأَبْصِرْهُمْ﴾ أي: انظر إليهم إذا عُذِّبوا (١).\nوقيل: أبصر حالهم بقلبك (٢).\nوقيل: انتظرهم (٣).\n﴿فَسَوْفَ يُبْصِرُونَ﴾ ما أنكروا.\n\n<span data-type=\"title\" id=toc-4363>١٧٦ </span>- وقوله -﷿- ﴿أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ﴾\nوذلك أن رسول الله - ﷺ - لما أوعدهم العذاب قالوا: متى هذا الوعد فأنزل الله -﷿- هذِه الآية (٤).\n\n<span data-type=\"title\" id=toc-4364>١٧٧ </span>- ﴿فَإِذَا نَزَلَ﴾ العذاب ﴿بِسَاحَتِهِمْ﴾ بناحيتهم وفنائهم ﴿فَسَاءَ﴾ فبئس (٥) ﴿صَبَاحُ الْمُنْذَرِينَ﴾ الكافرين.\n[٢٤٣٢] أخبرنا عبيد الله بن محمد بن عبد الله الزاهد (٦) ﵀ قراءة عليه قال: نا أبو العباس محمد بن إسحاق السراج (٧)، قال: نا\n_________\n(١) \"زاد المسير\" لابن الجوزي ٧/ ٩٤، \"النكت والعيون\" للماوردي ٥/ ٧٤.\n(٢) \"زاد المسير\" لابن الجوزي ٧/ ٩٤، \"النكت والعيون\" للماوردي ٥/ ٧٤.\n(٣) انظر: \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٦٦، وانظر: \"المصفى بأكف أهل الرسوخ من علم الناسخ والمنسوخ\" لابن الجوزي (ص ٤٨)، وانظر \"ناسخ القرآن العزيز ومنسوخه\" لابن البارزي (ص ٤٦).\n(٤) انظر: \"الدر المنثور\" للسيوطي ٥/ ٥٥٣، \"روح المعاني\" للألوسي ٢٣/ ١٥٦، \"أنوار التنزيل\" للبيضاوي ٥/ ١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ١٤٠.\n(٥) سقط من (م)، (ب).\n(٦) لم أجد له ترجمة.\n(٧) حافظ ثقة.","vol":"22","page":440},{"text":"محمد بن رافع (١)، قال: نا عبد الرزاق (٢)، قال: نا معمر (٣)، عن قتادة (٤)، عن أنس (٥) - ﵁ - في قوله -﷿-: ﴿فَسَاءَ صَبَاحُ الْمُنْذَرِينَ﴾ قال: لما أتى النبي - ﷺ - خيبر (٦) فوجدهم حين خرجوا إلى زرعهم ومعهم مساحيهم، فلما رأوه ومعه الجيش نكصوا فرجعوا إلى حصنهم فقال النبي - ﷺ -: \"الله أكبر خَرِبَت خيبر، إذا نزلنا بساحة قوم فساء صباح المنذرين\" (٧).\n_________\n(١) أبو عبد الله القُشيري النيسابوري، ثقة عابد.\n(٢) أبو بكر الصنعاني، ثقة حافظ شهير عمي في آخر عمره فتغير وكان يتشيع.\n(٣) معمر بن راشد، ثقة ثبت فاضل.\n(٤) قتادة بن دعامة السدوسي، ثقة.\n(٥) صحابي مشهور.\n(٦) خيبر: قرية تبعد عن المدينة المنورة مسافة ثمانية برد -ما يقارب ١٧٧ كيلو- جهة الشام وهي تشمل سبعة حصون ومزارع ونخل كثير. ولفظة خيبر هي بلسان اليهود وتعني الحصن، ولكون هذِه البقعة تشتمل على حصون سميت خيابر. وقد فتحها النبي - ﷺ - كلها سنة (٧) للهجرة وقيل سنة (٨) \"معجم البلدان\" لياقوت ٢/ ٤٠٩، \"معجم ما استعجم\" للبكري ٢/ ٥٢١.\n(٧) [٢٤٣٢] الحكم على الإسناد:\nفيه عبيد الله بن محمد الزاهد لم أجد له ترجمة وبقية رجاله ثقات. والحديث صحيح.\nالتخريج:\nأخرجه البخاري كتاب المغازي باب: غزوة خيبر (٤١٩٨). ومسلم كتاب الجهاد والسير باب غزوة خيبر (١٣٦٥).","vol":"22","page":441},{"text":"<span data-type=\"title\" id=toc-4365>١٧٨ </span>- ﴿وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ (١٧٨) وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ﴾ (تأكيدًا للأول) (١)\n\n<span data-type=\"title\" id=toc-4367>١٨٠ </span>- ﴿سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ (١٨٠) وَسَلَامٌ عَلَى الْمُرْسَلِينَ (١٨١) وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾\n[٢٤٣٣] أخبرني ابن فنجويه (٢)، قال: نا عمر بن الخطاب السجزي (٣)، قال: نا أبو مسلم محمد بن إسماعيل بن محمد بن أسد بن عبد الله الأصفهاني (٤)، قال: نا أُسيد بن عاصم (٥)، قال: نا أبو سفيان صالح بن مهران (٦)، قال: نا النعمان (٧)، قال: نا أبو\n_________\n(١) سقط من (أ).\n(٢) ثقة، صدوق، كثر الرواية للمناكير.\n(٣) لم أجد له ترجمة.\n(٤) قال أبو الشيخ الأصبهاني في \"طبقات المحدثين بأصبهان\" ٣/ ١١٩: أبو مسلم محمد بن إسماعيل مقبول القول أحد الأجلة يروي عن محمد بن عاصم وأسيد، مات سنة (٣٢٢ هـ).\n(٥) أبو الحسين، ثقة رضي.\n(٦) الشيباني الأصبهاني، روى عن زرارة أبي يحيى، وعامر الأصبهاني وغيرهما، وروى عنه: عبد الرحمن الزهري، وعمرو الفلاس وغيرهما.\nوثقه النسائي وتبعه الذهبي وابن حجر. انظر \"الجرح والتعديل\" ٤/ ٤١٣، \"الثقات\" لابن حبان ٤/ ٣٧٥، \"تهذيب الكمال\" ١٣/ ٩٣، \"تقريب التهذيب\" لابن حجر (٢٨٩٠).\n(٧) النعمان بن عبد السلام بن حبيب التيمي، أبو المنذر الأصبهاني روى عن: إبراهيم ابن طهمان وحماد بن سلمة وسفيان الثوري وغيرهم، وروى عنه: عبد الرحمن بن مهدي، وعفان بن مسلم وغيرهما. =","vol":"22","page":442},{"text":"العوّام (١)، عن قتادة (٢)، عن أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ -: \"إذا سلمتم عليّ فسلموا على المرسلين فإنما أنا رسول من المرسلين\" (٣).\n_________\n= قال أبو حاتم: محله الصدق، ووثقه ابن حبان والحاكم، وقال ابن حجر: ثقة عابد فقيه. انظر: \"الجرح والتعديل\" ٨/ ٤٤٩، \"الثقات\" لابن حبان ٩/ ٢٠٩، \"تهذيب الكمال\" ٢٩/ ٤٥١، \"تقريب التهذيب\" لابن حجر (٧١٥٨).\n(١) عمران بن داور أبو العوام القطان البصري، روى عن أبان بن أبي عياش والحسن البصري، وحميد الطويل وغيرهم. وروى عنه: حماد بن سعدة، وسهل بن تمام وأبو عاصم النبيل وغيرهم. قال أحمد: أرجو أن يكون صالح الحديث، وقال ابن معين: ليس بالقوي، وفي رواية: ليس هو بشيء. وقال ابن حجر: صدوق يهم ورمي برأي الخوارج. انظر: \"الجرح والتعديل\" ٦/ ٢٩٧، \"الثقات\" لابن حبان ٧/ ٢٤٣، \"تهذيب الكمال\" ٢٢/ ٣٢٨، \"تقريب التهذيب\" لابن حجر (٥١٥٤).\n(٢) السدوسي، ثقة ثبت.\n(٣) [٢٤٣٣] الحكم على الإسناد:\nفيه عمر بن الخطاب السجزي لم أجد له ترجمة.\nالتخريج:\nأخرجه ابن مردويه وابن سعد انظر \"الدر المنثور\" للسيوطي ٥/ ٥٥٣ وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٣٤ كلهم من طريق قتادة عن أنس عن أبي طلحة مرفوعًا. الحديث.\nقلت: رواية ابن مردويه وابن سعد من طريق سعيد بن أبي عروبة عن قتادة به. وخالفهم في عدم ذكر أبي طلحة، أبو العوام كما هي رواية الثعلبي هنا وأبو الشيخ في \"طبقات المحدثين\" ٢/ ١٦٧ وإحدى الروايات عند ابن مردويه، انظر: \"الدر المنثور\" للسيوطي ٥/ ٥٥٣.\nقلت: وأبو العوام صدوق يهم وعند المخالفة لا يقوى خصوصًا وأن الذين خالفوه هم أقوى وأثبت منه في قتادة، أعني سعيد بن أبي عروبة وشيبان بن =","vol":"22","page":443},{"text":"قال أبو العوّام: كان قتادة يذكر هذا الحديث إذا تلا هذِه الآية: ﴿(١٧٩) سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ (١٨٠) وَسَلَامٌ عَلَى الْمُرْسَلِينَ﴾ إلى آخر السورة (١).\n[٢٤٣٤] وأخبرني ابن فنجويه (٢)، قال: نا موسى بن محمد (٣)، قال: نا الحسن بن علُّويه (٤)، قال: نا إسماعيل بن عيسى (٥)، قال: نا المسيّب (٦)، قال: نا مطرف (٧)، عن أبي هارون العبدي (٨)، عن\n_________\n= عبد الرحمن التميمي أبو عبد الرحمن. وكذلك عدّ أبو الشيخ رواية النعمان بن عبد السلام عن أبي العوّام عن قتادة عن أنس مرفوعًا، الحديث، عدّها من غرائب النعمان وذلك لعدم ذكر أبي طلحة في السند، فكأنه حمل اللّوم على النعمان، والعلم عند الله.\nانظر: \"طبقات المحدثين بأصبهان\" لأبي الشيخ الأصبهاني ٢/ ١٦٧، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٥٥، \"تهذيب التهذيب\" لابن حجر ٤/ ٥٦، \"سير أعلام النبلاء\" للذهبي ٤/ ٣٥٥، \"طبقات الحفاظ\" للسيوطي (ص ٨٥).\nقلت: وسند الحديث عند ابن أبي حاتم صحيح.\n(١) انظر: \"الدر المنثور\" للسيوطي ٥/ ٥٥٣.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) الإمام ثقة.\n(٥) البغدادي العطار، ثقة.\n(٦) المسيب بن شريك أبو سعيد التميمي الشقري الكوفي متروك الحديث.\n(٧) مطرف بن معقل أبو بكر الشقري السعدي الباهلي، روى عن: الشعبي وابن سيرين والحسن وقتادة وغيرهم. وروى عنه: النضر بن شميل، وأبو داود الطيالسي وغيرهما. وثقه يحيى بن معين وأحمد بن حنبل. انظر: \"الجرح والتعديل\" ٨/ ٣١٣، \"الثقات\" لابن حبان ٧/ ٤٩٣.\n(٨) عمارة بن جُوَيْن، مشهور بكنيته متروك ومنهم من كذبه.","vol":"22","page":444},{"text":"أبي سعيد الخدري - ﵁ - قال: كان رسول الله - ﷺ - يقول قبل أن يسلّم: \"سبحان ربك رب العزة عما يصفون وسلام على المرسلين والحمد لله رب العالمين\" (١).\n[٢٤٣٥] وأخبرني ابن فنجويه (٢)، قال: نا أحمد بن جعفر بن حمدان (٣)، قال: نا إبراهيم بن سهلويه (٤)، قال: نا علي بن محمد الطنافسي (٥)، قال: نا وكيع (٦)، عن ثابت بن أبي صفيّة (٧)، عن الأصبغ بن نباته (٨)، عن علي - ﵁ - قال: من أحبَّ أن يكتال\n_________\n= [٢٤٣٤] الحكم على الإسناد:\nسند الحديث ضعيف جدًّا؛ فيه المسيب بن شريك وأبو هارون العبدي متروكان.\nالتخريج:\nرواه ابن أبي شيبة في \"المصنف\" ١/ ٢٦٩، والحارث بن أبي أسامة في \"مسنده\" ١/ ٢٩٧ وأبو يعلى في \"المسند\" ٢/ ٣٦٣ كلهم من طريق أبي هارون العبدي به. ورواه الطبراني في \"المعجم الكبير\" ١١/ ١١٥ من طريق ابن عباس وفيه محمد بن عبد الله بن عبيد بن عمير وهو متروك. انظر: \"ميزان الاعتدال\" للذهبي ٦/ ١٩٧، \"مجمع الزوائد\" للهيثمي ١٠/ ١٢٩.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) أبو بكر القطيعي، ثقة.\n(٤) لم أجده.\n(٥) أبو الحسن، ثقة عابد.\n(٦) وكيع بن الجراح بن مليح الرُّؤاسي، ثقة حافظ عابد.\n(٧) أبو حمزة، كوفي ضعيف رافضي.\n(٨) أصبغ بن نُبَاته التميمي الحنظلي الكوفي يكنى أبا القاسم روى عن الحسن بن علي وعلي بن أبي طالب وعمر بن الخطاب وغيرهم. روى عنه: ثابت البناني، ومحمد بن السائب وغيرهما. قال ابن حجر: متروك رمي بالرّفض، انظر: \"الجرح =","vol":"22","page":445},{"text":"بالمكيال الأوفى من الأجر يوم القيامة فليكن آخر كلامه من مجلسه سبحان ربك رب العزة عما يصفون وسلام على المرسلين والحمد لله رب العالمين (١).\n[٢٤٣٦] أخبرنا أبو الحسين الخبازي (٢)، قال: نا أبو الحسن على ابن أحمد بن غسّان البصريّ (٣) بها قال: نا أبو خليفة (٤)، قال: نا روح ابن عبد المؤمن (٥)، قال: نا إبراهيم بن إسحاق (٦)، قال: نا القاسم بن صالح بن مسافر (٧)، قال: قرأت على عاصم بن أبي النجود (٨)\n_________\n= والتعديل\" لابن أبي حاتم ٢/ ٣١٩، \"تهذيب الكمال\" للمزي ٣/ ٣٠٨، \"تقريب التهذيب\" لابن حجر (٥٣٧).\n(١) [٢٤٣٥] الحكم على الإسناد:\nإسناده ضعيف جدًا؛ فيه أصبغ بن نباته، متروك الحديث، وفيه ثابت بن أبي صفية ضعيف، وابن سهلويه لم أجده.\nالتخريح: رواه موقوفًا على علي، عبد الرزاق في \"المصنف\" ٢/ ٢٣٦ وكذلك حميد بن زنجويه، انظر: \"الدر المنثور\" للسيوطي ٥/ ٥٥٤ وكلاهما من طريق الأصبغ بن نباته.\n(٢) إمام ثقة مؤلف.\n(٣) لم أجده.\n(٤) الفضل بن الحُباب أبو خليفة، ثقة، صدوق، مأمون.\n(٥) أبو الحسن البصري، صدوق.\n(٦) المزني، لم أجده.\n(٧) لم أجده.\n(٨) صدوق له أوهام، حجة في القراءة.","vol":"22","page":446},{"text":"﴿وَالصَّافَّاتِ﴾ فلما أتيتُ على آخرها سَكَتُّ فقال: إيه. اقرأ، قلت: قد ختمت قال: إني فعلتُ كما فعلت على أبي عبد الرحمن السُّلمي (١) فقال أبو عبد الرحمن كما قلت لك، وقال أبو عبد الرحمن: كذا قال لي عليٌّ - ﵁ - وقال لي: قل: آذنتكم بأذانه المرسلين لتُسْألنّ عن النبأ العظيم (٢).\n_________\n(١) عبد الله بن حبيب بن رُبَيَّعة المقرئ، ثقة ثبت.\n(٢) [٢٤٣٦] الحكم على الإسناد:\nفيه من لم أجده.\nومعنى قول على - ﵁ -: قل: آذنتكم بإذانه المرسلين. . معناه والعلم عند الله: أَخْبر بما أخبر به المرسلون: لتسألن عن النبأ العظيم.\nقلت: وهذِه المقولة عن علي بكامل سياقها وسندها لا توجد في (ب).","vol":"22","page":447},{"text":"<span data-type=\"title\" id=toc-4368>٣٨ - سُورَة ص</span>","vol":"22","page":449},{"text":"سورة (ص)\nمكية <span data-type=\"title\" id=toc-4369>(١)</span>، وهي ثمانون وست آيات (٢) وسبعمائة واثنان وثلاثون كلمة، وثلاث آلاف وسبعة وستون حرفًا (٣).\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n١ - قوله تعالى وتقدس: ﴿ص﴾\nقراءة العامة بالجزم (٤)، واختلفوا في معناه فقال الكلبي عن أبي صالح (٥): سئل جابر بن عبد الله وابن عباس - ﵄ - عن (ص)؟ فقالا:\n_________\n(١) حكى الإجماع على ذلك الفيروزآبادي في \"بصائر ذوي التمييز\" ١/ ٣٩٩، وانظر: \"التحرير والتنوير\" لابن عاشور ٢٣/ ٢٠١.\n(٢) هذا في عدِّ أهل الحجاز والشام والبصرة، أما في عدِّ أهل الكوفة فهي (٨٨) آية، وعدّها أيوب بن المتوكل ويعقوب الحضرمي (٨٥) آية.\nانظر: \"بصائر ذوي التمييز\" للفيروزآبادي ١/ ٣٩٩، \"التحرير والتنوير\" لابن عاشور ٢٣/ ٢٠١.\n(٣) قلت: ما تقدم من ذكر عدد آيات السورة وكلماتها وحروفها لم يذكر في (م)، والاستدراك من (أ)، (ب).\n(٤) انظر: \"جامع البيان\" للطبري ٢٣/ ١١٨، \"المحرر الوجيز\" لابن عطية ٤/ ٤٩١، وانظر: \"إملاء ما من به الرحمن\" للعكبري (ص ٢٠٨).\n(٥) ميزان البصري أبو صالح: مقبول، من الثالثة، وهو مشهور بكنية روى له (ت) روى عن ابن عباس.\n\"تقريب التهذيب\" لابن حجر (٧٠٣٦) (ص ٥٥٥)، \"التاريخ الكبير\" الكنى، للبخاري (ص ٨٧)، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٣٧.","vol":"22","page":451},{"text":"لا ندري (١).\nوقال عكرمة: سأل نافع بن الأزرق عبد الله بن عباس - ﵄ - عن (ص) فقال: (ص) كان بحرًا بمكة، وكان عليه عرش الرحمن إذ لا ليل ولا نهار (٢).\nوقال سعيد بن جبير: (ص) بحر يُحْيي الله به الموتى بين النفختين (٣). وقال الضحاك: صدق الله (٤).\nوقال مجاهد: فاتحة السورة (٥).\nوقال قتادة: اسم من أسماء القرآن (٦).\nوقال السدي: قسم أقسم الله -﷿- به وهو اسم من أسماء الله -﷿- (٧).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٤٣، \"الدر المنثور\" للسيوطي ٥/ ٥٥٦، \"روح المعاني\" للألوسي ٢٣/ ١٦١.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٤٣، \"روح المعاني\" للألوسي ٢٣/ ١٦١.\n(٣) انظر ما سبق، وانظر أيضًا: \"فتح القدير\" للشوكاني ٤/ ٤١٩.\nوقال الألوسي \"روح المعاني\" ٢٣/ ١٦١: والله أعلم بصحة هذين الخبرين.\n(٤) انظر: \"جامع البيان\" للطبري ٢٣/ ١١٨، \"المحرر الوجيز\" لابن عطية ٤/ ٤٩١، \"تفسير القرآن\" للسمعاني ٤/ ٤٢٣، \"النكت والعيون\" للماوردي ٥/ ٧٥، \"زاد المسير\" لابن الجوزي ٧/ ٩٧.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٧٥، \"تفسير القرآن\" للسمعاني ٤/ ٤٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٥٣.\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٧٥، \"تفسير القرآن\" للسمعاني ٤/ ٤٢٣، \"زاد المسير\" لابن الجوزي ٧/ ٩٧، \"جامع البيان\" للطبري ٢٣/ ١١٧.\n(٧) انظر: \"الجامع لأحكام القرآن\" ١٥/ ١٥٣، \"النكت والعيون\" للماوردي ٥/ ٧٥.","vol":"22","page":452},{"text":"وهي رواية الوالبي عن ابن عباس - ﵄ - (١).\nوقال محمد بن كعب القرظي: هو مفتاح أسماء الله صمد وصانع المصنوعات وصادق الوعد (٢).\nوقيل هو اسم للسورة (٣).\nوقيل إشارة إلى صدود الكفار عن القرآن (٤).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٣/ ١١٧، \"النكت والعيون\" للماوردي ٥/ ٧٥، \"زاد المسير\" لابن الجوزي ٧/ ٩٧ وذكر أنها رواية ابن أبي طلحة عن ابن عباس.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٥٣، \"روح المعاني\" للألوسي ٢٣/ ١٦١.\n(٣) وذهب إليه الخليل وسيبويه والأكثرون، قاله الألوسي في \"روح المعاني\" ٢٣/ ١٦١.\nانظر: \"روح المعاني\" للألوسي ٢٣/ ١٦١.\n(٤) قلت: اختلف العلماء في المراد بالحروف المقطعة في أوائل السور اختلافًا كثيرا. فقال بعضهم: هي مما استأثر الله بعلمه.\nوقيل: هي أسماء للسور التي افتتحت بها.\nوقيل: هي من أسماء الله تعالى.\nوقيل: هي حروف، كل واحد منها من اسم من أسماء الله تعالى فالألف من (ألم) مثلًا: مفتاح اسم الله واللام مفتاح اسمه لطيف، والميم مفتاح اسمه مجيد. وهكذا. قلت: والذي رجحه جماعة من أهل العلم المحققين هو: أن الحروف المقطعة ذكرت في أوائل السور التي ذكرت فيها بيانًا لإعجاز القرآن، وأن الخلق عاجزون عن معارضته بمثله مع أنه مركب من هذِه الحروف المقطعة التي يتخاطبون بها. انتصر لهذا القول الزمخشري وابن تيمية والحافظ أبو الحجاج المزي ورجحه الشنقيطي في \"أضواء البيان\" ٣/ ٥ وذكر الأدلة الاستقرائية على رجحانه. وانظر: \"الكشاف\" للزمخشري ١/ ١٩ - ٣١، \"مفاتيح الغيب\" للرازي ٢/ ٣، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٥٠ - ١٥١، \"زاد المسير\" لابن الجوزي ١/ ٢٠.","vol":"22","page":453},{"text":"وقرأ الحسن وابن أبي إسحاق (صادِ) بخفض الدال (١) من المُصَادَةِ أي عارض القرآن بعملك وقابله به فاعمل بأوامره وانته عن نواهيه.\nوقرأ عيسى بن عُمر (صادَ) بفتح الدال (٢) ومثله (قاف) و(نون) لاجتماع الساكنين حرّكها إلى أخفّ الحركات.\nوقيل: على الإغراء (٣). وقيل في (صادَ) إن معناه: صادَ محمد قلوب الخلائق واستمالها حتى آمنوا به (٤).\n﴿وَالْقُرْآنِ ذِي الذِّكْرِ﴾ قال ابن عباس - ﵄ - ومقاتل: ذي البيان (٥).\n_________\n(١) وقرأ بها أيضًا أبي بن كعب - ﵁ - ونصر بن عاصم، وابن أبي عبلة، وأبو السماك، وهي من الشواذ.\nانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٤٩١، \"زاد المسير\" لابن الجوزي ٧/ ٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٤٢، \"فتح القدير\" للشوكاني ٤/ ٤١٩، \"روح المعاني\" للألوسي ٢٣/ ١٦١، \"المحثسب\" لابن جني ٢/ ٢٧٦.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٤٩١، \"زاد المسير\" لابن الجوزي ٧/ ٩٧ - ٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٤٢، \"فتح القدير\" للشوكاني ٤/ ٤١٩، \"روح المعاني\" للألوسي ٢٣/ ١٦١.\n(٣) المقصود بالإغراء هو الإغراء بلزوم السورة وقراءتها، فيكون التقدير: الزم صاد، هذا هو المفهوم من العبارة وهذا أيضًا ما أفاده الشيخ الشنقيطي ﵀ في \"أضواء البيان\" ٧/ ٦ والله أعلم.\n(٤) قال الشنقيطي رحمة الله عليه في \"أضواء البيان\" ٧/ ٧: والحاصل أن جميع هذِه القراءات وجميع هذِه التفاسير المبنية عليها كلها ساقطة لا معوّل عليها، وأن القراءة التي لا يجوز العدول عنها هي قراءة الجمهور بالسّكون.\n(٥) انظر: \"مفاتيح الغيب\" للرازي ٢٦/ ١٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٤٣، \"فتح القدير\" للشوكاني ٤/ ٤١٩.","vol":"22","page":454},{"text":"وقال الضحاك: ذي الشرف (١) دليله قوله -﷿-: ﴿وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ﴾ (٢).\nوقيل: ذي ذكر الله -﷿- (٣).\nواختلفوا في جواب القسم: فقال قتادة: موضع القسم قوله -﷿-: ﴿بَلِ الَّذِينَ كَفَرُوا﴾ (٤) كما قال ﴿ق وَالْقُرْآنِ الْمَجِيدِ (١) بَلْ عَجِبُوا﴾. قال الأخفش: جوابه قوله تعالى: ﴿إِنْ كُلٌّ إِلَّا كَذَّبَ الرُّسُلَ﴾ (٥) كقوله سبحانه: ﴿تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ (٩٧)﴾ (٦) وقوله تعالى: ﴿وَالسَّمَاءِ وَالطَّارِقِ (١)﴾، ﴿إِنْ كُلُّ نَفْسٍ﴾ (٧).\n_________\n(١) هذا القول منسوب لابن عباس ﵄ وسعيد بن جبير وإسماعيل بن أبي خالد وابن عيينة وأبي حصين وأبي صالح والسدي.\nانظر: \"جامع البيان\" للطبري ٢٣/ ١١٩، \"المحرر الوجيز\" لابن عطية ٤/ ٤٩١، \"النكت والعيون\" للماوردي ٥/ ٧٥، \"زاد المسير\" لابن الجوزي ٧/ ٩٨.\n(٢) الزخرف: ٤٤.\n(٣) أي: فيه ذكر أسماء الله وصفاته وتمجيده، انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٤٤.\n(٤) أقول: هذِه الأقوال كلها مجتمعة في القرآن فإن فيه بيانًا لكل شيء كما قال تعالى: ﴿وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ (٨٩)﴾ [النحل: ٨٩] وهو أيضًا ذو الشرف شريفٌ في نفسه وهو شرفٌ لمن آمن به، وهو أيضًا ذكر الله تعالى وتمجيده. والله أعلم. انظر: \"جامع البيان\" للطبري ٢٣/ ١١٩.\n(٥) ذكره الأخفش حكاية عن بعضهم وصدَّره بقوله (فيزعمون) انظر: \"معاني القرآن\" ٢/ ٦٦٩ للأخفش.\n(٦) الشعراء: ٩٧.\n(٧) الطارق: ١، ٤.","vol":"22","page":455},{"text":"وقيل: قوله تعالى: ﴿إِنَّ هَذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ (٥٤)﴾ (١).\nوقال الكسائي: قوله تعالى: ﴿إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ (٦٤)﴾ <span data-type=\"title\" id=toc-4370>(٢)</span>.\nوقيل مقدم ومؤخر تقديره: بل الذين كفروا في عزة وشقاق والقرآن ذي الذكر <span data-type=\"title\" id=toc-4371>(٣)</span>.\nوقال الفراء: معناها وجب وحق فهو جواب لقوله تعالى (والقرآن) كما تقول: نزل والله (٤).\nوقال القتيبي: إنما تجيء (بل) لتدارك كلام ونَفْي آخر، مجاز الآية: إن الله أقسم بصاد والقرآن ذي الذكْر (٥).\n\n٢ - ﴿بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ﴾ حميّة الجاهلية وتكبرها (٦).\n\n٣ - ﴿وَشِقَاقٍ﴾ خلاف وفراق.\nقوله -﷿- ﴿كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ فَنَادَوْا﴾\n_________\n(١) أشار إليه القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٤٤ والشنقيطي في \"أضواء البيان\" ٧/ ٩.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٩٩، وهو أيضًا قول الزجاج، انظر: \"معاني القرآن\" ٤/ ٣١٩.\n(٣) لم أرَ من ذكر هذا القول والعلم عند الله.\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ٣٩٦ - ٣٩٧.\n(٥) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٤٤.\n(٦) قال الراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٥٦٣ - ٥٦٤): العزة حالة مانعة للإنسان من أن يُغْلب، وقال: قد يُمدح بالعزة تارة كما في قوله: ﴿وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ﴾ آية رقم (٨) من سورة المنافقون، ويُذم بها تارة كفرة الكفار قال تعالى: ﴿بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ (٢)﴾ [ص: ٢].","vol":"22","page":456},{"text":"بالإيمان والإستغاثة عند نزول العقوبة وحلول النقمة بهم.\n﴿وَلَاتَ حِينَ مَنَاصٍ﴾ وليس بوقت فرار ولا نزو (١).\nقال وهب: ولات باللغة السريانية، إذا أراد السرياني أن يقول وليس يقول: ولات (٢).\nوقال أئمة أهل اللغة: (ولات حين) مفتوحان كأنها كلمة واحدة وإنما هي (لا)، زيدَت فيها التاء كقولهم رُبَّ ورُبّت، وثَمَّ وثمَّت (٣).\nقال أبو زبيد الطائي:\nطلبوا صلحنا ولات أونِ ... فأجبنا أن ليس حين بقاء (٤)\nوقال آخر:\n_________\n(١) قالها ابن عباس ﵄.\nانظر: \"جامع البيان\" للطبري ٢٣/ ١٢١.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٧/ ١٠٠، \"الدر المنثور\" للسيوطي ٥/ ٥٥٧، وانظر \"المجموع المغيث في غريب القرآن والحديث\" لأبي موسى المديني ٣/ ١٦٦ (ليت).\n(٣) انظر: \"الكشاف\" للزمخشري ٤/ ٧١، \"إملاء ما من به الرحمن\" للعكبري (ص ٢٠٨ - ٢٠٩).\n(٤) انظر: \"جامع البيان\" للطبري ٢٣/ ١٢٢، \"إعراب القرآن\" للنحاس ٣/ ٤٥٢، \"الكشاف\" للزمخشري ٤/ ٧١.\nوهذا البيت من قصيدة طويلة، سببها أن رجلًا من شيبان نزل على رجل من طيئ فَقَرَاهُ، وافتخرت به شيبان.\n\"مجمع الأمثال\" للميداني ١/ ٤٣٣.","vol":"22","page":457},{"text":"تَذكّر حُبّ ليلى لاتَ حينا ... وأضحى الشّيبَ قد قطع القرينا (١)\nوقال قوم (٢): إن التاء زيدت في (حين) كقول أبو وجْزة السعدي:\nالعاطفون تَحِينَ ما مِن عَاطِفٍ ... والمطْعِمُون زمانَ ما منْ مُطْعِم (٣)\nوتقول العرب: تَلان بمعنى الآن (٤) ومنه حديث (٥) ابن عمر - ﵄ - وسأله رجل عن عثمان - ﵁ - فذكر مناقبه ثم قال: أذهب بها تَلان إلى\n_________\n(١) اسْتُشْهدَ به، غير منسوب، انظر: \"معاني القرآن\" للفراء ٢/ ٣٩٧، \"جامع البيان\" للطبري ٢٣/ ١٢٢، \"إعراب القرآن\" للنحاس ٣/ ٤٥٣، \"النكت والعيون\" للماوردي ٥/ ٧٧، \"تفسير القرآن\" للسمعاني ٤/ ٤٢٥، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٧٢ وكل هذِه المصادر روت الشطر الثاني (وأضحى. .) غير القرطبي والشوكاني فإنهما رووه هكذا (وأمسى. .) وجاء في نسخة المصنف (م)، (أ) (وأخشى. .) والذي يستقيم به المعنى هو ما أثبته وهو الذي جاءت به أكثر المصادر والعلم عند الله.\n(٢) المراد به أبو عبيد القاسم بن سلام. انظر: \"إعراب القرآن\" للنحاس ٣/ ٤٥١ - ٤٥٣.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٣/ ١٢٣ والنحاس في \"إعراب القرآن\" ٣/ ٤٥٢ \"السان العرب\" لابن منظور ٢/ ٨٧ (ليت).\n(٤) انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٩٦، \"المجموع المغيث في غريب القرآن والحديث\" لأبي موسى المديني ٣/ ١٦٦ (ليت).\n(٥) لم أجده إلا في كتب الغريب. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٩٦، \"الفائق\" للزمخشري ١/ ١٥٤، \"لسان العرب\" لابن منظور ١٣/ ٧٤.","vol":"22","page":458},{"text":"أصحابك. يريد الآن.\nوقال الشاعر:\nنُولي قَبلَ نأْي دارِ جُمانا ... وصِلينَا كَمَا زَعَمتِ تَلانَا (١)\nفمن قال: إن التاء مع (لا) فالوقف عليه (لات) بالتاء (٢).\nوروى قتيبة عن الكسائي أنه كان يقف (ولاه) بالهاء، ومثله روى قُنْبُل عن أهل مكة (٣).\nومن قال إن التاء مع (حين) فالوقف عليه (ولا)، ثم يبتدئ (تحين مناص) وهو اختيار أبي عُبَيد، قال: لأني تَعَمّدت النظر إليه في الإمام مصحف عثمان - ﵁ -، فوجدت التاء متصلة مع حين وقد كتبت (تحين) (٤).\n_________\n(١) الشاهد لجميل بن معمر.\nانظر: \"ديوانه\" (ص ٢١٨)، \"لسان الرب\" لابن منظور (تلن) ١٣/ ٧٤، ونسب لابن أحمر في \"المزهر\" ١/ ١٨٩.\n(٢) قال به سيبويه والفراء وأبو الحسن بن كيسان وغيرهم. انظر: \"الكتاب\" لسيبويه ١/ ٢٨، \"معاني القرآن\" للفراء ٢/ ٣٩٨، \"إعراب القرآن\" للنحاس ٣/ ٤٥١.\n(٣) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ١٣٢، \"شرح طيبة النشر\" لابن الجزري (ص ١٤٤)، \"معاني القرآن\" للفراء ٢/ ٣٩٨، \"إعراب القرآن\" للنحاس ٣/ ٤٥١.\n(٤) اختيار أبي عبيد هذا ردَّ عليه جماعة من أهل العلم وفنّدوا ما استدل به، منهم النحاس والزمخشري وابن عاشور.\nانظر: \"إعراب القرآن\" للنحاس ٣/ ٤٥١ - ٤٥٤، \"الكشاف\" للزمخشري ٤/ ٧٢، =","vol":"22","page":459},{"text":"وقال الفراء: النوص بالنون التأخر، والبوص بالباء التقدم (١)، وجَمَعَها امرؤ القيس في بيت فقال:\nأمِنْ ذِكْر ليلى إذ نَأتْكَ تَنُوصُ ... فَتَقْصُرُ عنها خطوةً وَتَبُوصُ (٢)\nفمناص مَفْعَل من ناص مثل مقام (٣).\nقال ابن كيسان: كان كفار مكة إذا قاتلوا فاضطروا في الحرب قال بعضهم لبعض: (مناص) أي: اهربوا وخذوا حِذركم، فلما نزل بهم العذاب ببدر قالوا: مناص.\nفأنزل الله -﷿- ﴿الجَحِيمِ وَمَا مِنَّا﴾ <span data-type=\"title\" id=toc-4372>(٤)</span>.\n\n٤ - قوله -﷿-: ﴿وَعَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ وَقَالَ الْكَافِرُونَ هَذَا سَاحِرٌ كَذَّابٌ (٤) أَجَعَلَ الْآلِهَةَ إِلَهًا وَاحِدًا إِنَّ هَذَا﴾\nوذلك أن عمر بن الخطاب - ﵄ - أسلم فشق ذلك على قريش وفرح به المؤمنون، فقال الوليد بن المغيرة للملأ من قريش وهم الصناديد والأشراف وكانوا خمسة وعشرين رجلًا: الوليد بن المغيرة -وهو\n_________\n= \"التحرير والتنوير\" لابن عاشور ٢٣/ ٢٠٧.\n(١) انظر: \"معاني القرآن\" ٢/ ٣٩٧.\n(٢) انظر: \"معاني القرآن\" ٢/ ٣٩٧، \"لسان العرب\" لابن منظور ٧/ ١٠٢ إنوص) وجعل بدل ليلى، سلمى.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٣٩٧، \"لسان العرب\" لابن منظور ٧/ ١٠٣.\n(٤) انظر: \"تفسير القرآن\" للسمعاني ٤/ ٤٢٤ - ٤٢<span data-type=\"title\" id=toc-4373>٥</span>، \"روح المعاني\" للألوسي ٢٣/ ١٦٥.","vol":"22","page":460},{"text":"أكبرهم سنًّا - وأبو جهل بن هشام وأبيّ وأمية ابنا خلف وعمير بن وهب ابن خلف وعتبة وشيبة ابنا ربيعة وعبد الله بن أبي أمية والعاص بن وائل والحارث بن قيس وعدي بن قيس والنضر بن الحارث وأبو البختري بن هشام وقرط بن عمرو وعامر بن خالد ومخرمة بن نوفل وزمعة بن الأسود ومطعم بن عدي والأخنس بن شريق -وهو حويطب بن عبد العزى- ونُبَيّه ومُنَبّه ابنا الحجاج والوليد بن عتبة وهشام بن عمرو بن ربيعة وسهيل بن عمرو، فقال لهم الوليد بن المغيرة: امشوا إلى أبي طالب. فأتوا أبا طالب فقالوا له: أنت شيخنا وكبيرنا وقد علمتَ ما فعل هؤلاء السفهاء، وإنا أتيناك لتقضيَ بيننا وبين ابن أخيك. فأرسل أبو طالب إلى النبي - ﷺ - فقال له: ابن أخِ هؤلاء قومك يسألونك السواء فلا تَمِلْ كل الميل على قومك، فقال رسول الله - ﷺ -: \"وماذا يسألونني؟ \" قالوا: ارفضنا وارفض ذكر آلهتنا وندعك وإلهك، فقال النبي - ﷺ -: \"أتعطونني كلمة واحدة تملكون بها العرب وتدين لكم بها العجم\" فقال أبو جهل: لله أبوك لنعطينكها وعشر أمثالها. فقال رسول الله - ﷺ -: \"قولوا لا إله إلا الله\" فنفروا من ذلك وقاموا وقالوا: أجعل الآلهة إلهًا واحدًا كيف يسع الخلق كلهم إله واحد؟ ! (١)\n_________\n(١) هذا سبب نزول قوله تعالى: ﴿وَعَجِبُوا أَنْ جَاءَهُمْ. . أَجَعَلَ الْآلِهَةَ إِلَهًا وَاحِدًا﴾ كما ذكره المفسرون. انظر: \"أسباب النزول\" للواحدي (ص ٣٨٠)، \"جامع البيان\" للطبري ٢٣/ ١٢٤ - ١٢٥، ورواه أيضًا الترمذي كتاب: تفسير القرآن، باب: من سورة - ﷺ - (٣٢٣٢)، وحسنه، وإن كان الألباني ضعف إسناده، ورواه أيضًا النسائي في \"السنن الكبرى\" ٦/ ٤٤٢ (١١٤٣٦)، وأحمد في \"مسنده\" ١/ ٢٢٧ =","vol":"22","page":461},{"text":"﴿إِنَّ هَذَا لَشَيْءٌ عُجَابٌ﴾ أي: عجب، قال: مقاتل: بلغة أزد شنوءة (١).\nقال أهل اللغة: العجيبُ والعُجاب واحد كقولك رجل كريم وكُرام وكبير وكُبار وطويل وطُوال وعَريض وعُراض وسِكّينُ حديد وحُداد (٢).\nوأنشد الفراء:\nكحَلْفَةٍ من أبي رباح ... يسمعها لاهه الكُبَار (٣)\nوقال آخر:\nنحن بذلنا دونها الضِّرايا ... إنا وجدنا ماءَها طُيَّابا\nيريد: طيبًا.\nوقال عباس بن مرداس:\nتَعْدو به سَلْهَبَةٌ سُراعَةٌ (٤).\n_________\n= (٢٠٠٨)، وأبو يعلى في \"المسند\" ٤/ ٤٥٥ (٢٥٨٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ٧٩ (٦٦٨٦)، والحاكم في \"المستدرك\" ٢/ ٤٣٢، وصححه البيهقي في \"السنن الكبرى\" ٩/ ١٨٨.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٥٠، \"روح المعاني\" للألوسي ٢٣/ ١٦٦.\n(٢) انظر: \"لسان العرب\" لابن منظور ١/ ٥٨١ (عجب)، \"مختار الصحاح\" للرازي (ص ١٧٤) (عجب)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٢٤).\n(٣) \"معاني القرآن\" للفراء ٢/ ٣٩٨، \"جمهرة الأمثال\" للميداني ١/ ١٧٢.\n(٤) أورد هذا الشاهد ابن منظور في \"لسان العرب\" ٨/ ١٥١ وعزاه لعمر بن معد يكرب، وذكر أوله وهو: (حين تروه كاشِفًا قناعه ...) والسَّلْهَبَة: الفرس إذا =","vol":"22","page":462},{"text":"أي: سريعةٌ.\nوقرأ أبو عبد الرحمن السُّلمي وعيسى بن عمر: (عُجّاب) بالتشديد (١) وهو المفرط في العجب.\nأنشد الفراء:\nوآثرتُ إِدلاجي على لَيْلِ حُرَّةِ ... هَضِيم الحشا حُسَّانَهُ المُتَجَرَّدِ (٢)\nوأنشد أبو حاتم:\nجاؤوا بِصِيْدٍ عَجَبٍ من العَجَبِ ... أُزَيْرِقِ العَيْنَيْنِ طُوَّالِ الذَنَبِ (٣)\n\n<span data-type=\"title\" id=toc-4374>٦ </span>- ﴿وَانْطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا﴾\nيعني إلى أبي طالب فاشكوا إليه ابن أخيه ﴿وَاصْبِرُوا﴾ واثبتوا ﴿عَلَى آلِهَتِكُمْ﴾ نظيرها في الفرقان ﴿لَوْلَا أَنْ صَبَرْنَا عَلَيْهَا﴾ (٤).\n_________\n= عظمت وطالت عظامها ومضت مسرعة.\nانظر: \"لسان العرب\" لابن منظور ١/ ٤٧٤ (سلهب).\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٤٩٢، \"زاد المسير\" لابن الجوزي ٧/ ١٠٢ - ١٠٣، \"معاني القرآن\" للفراء ٢/ ٣٩٨، وهذِه من القراءات الشواذ. انظر: \"المحتسب\" لابن جني ٢/ ٢٣٥.\n(٢) انظر: \"معاني القرآن\" للفراء ٢/ ٣٩٨، ونسبه ابن منظور في \"لسان العرب\" ٢/ ٢٧٢ (دلج) للحطيئة، وكذلك الأصفهاني في \"الأغاني\" ٢/ ١٩٣.\n(٣) \"المحرر الوجيز\" لابن عطية ٤/ ٤٩٢.\n(٤) الفرقان: ٤٢.","vol":"22","page":463},{"text":"﴿إِنَّ هَذَا لَشَيْءٌ يُرَادُ﴾ أي: لأمرٌ يراد بنا.\n\n<span data-type=\"title\" id=toc-4375>٧ </span>- ﴿مَا سَمِعْنَا بِهَذَا﴾ الذي يقول محمد\n﴿فِي الْمِلَّةِ الْآخِرَةِ﴾ قال ابن عباس - ﵄ - والقرظي والكلبي ومقاتل: يعنون النصرانية؛ لأن النصارى تجعل مع الله إلهًا آخر (١).\nوقال مجاهد وقتادة: يعنون ملة قريش ملة زماننا هذا (٢).\n﴿إِنْ هَذَا إِلَّا اخْتِلَاقٌ﴾.\n\n<span data-type=\"title\" id=toc-4376>٨ </span>- ﴿أَأُنْزِلَ عَلَيْهِ الذِّكْرُ﴾ القرآن ﴿مِنْ بَيْنِنَا﴾\nقال الله -﷿-: ﴿بَلْ هُمْ فِي شَكٍّ مِنْ ذِكْرِي﴾: أي: وحيي ﴿بَلْ لَمَّا﴾ أي: لم ﴿يَذُوقُوا عَذَابِ﴾ ولو ذاقوه لما قالوا هذا القول.\n\n<span data-type=\"title\" id=toc-4377>٩ </span>- قوله -﷿-: ﴿أَمْ عِنْدَهُمْ خَزَائِنُ رَحْمَةِ رَبِّكَ﴾\nنعمة ربك يعني: مفاتيح النبوة، نظيرها في الزخرف: ﴿أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ﴾ (٣) أي: نبوة ربك.\n﴿لْعَزِيزِ الْوَهَّابِ﴾.\n\n<span data-type=\"title\" id=toc-4378>١٠ </span>- ﴿أَمْ لَهُمْ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَلْيَرْتَقُوا فِي الْأَسْبَابِ (١٠)﴾\nأي: فليصعدوا في الجبال إلى السماوات فليأتوا منها بالوحي إلى من يختارون ويشاءون، وهذا أمرُ توبيخٍ وتعجيزٍ.\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٣/ ١٢٦، \"النكت والعيون\" للماوردي ٥/ ٧٩، \"زاد المسير\" لابن الجوزي ٧/ ١٠٣ - ١٠٤، \"الدر المنثور\" للسيوطي ٥/ ٥٥٨.\n(٢) انظر: ما سبق.\n(٣) آية (٣٢).","vol":"22","page":464},{"text":"وقال مجاهد وقتادة: أراد بالأسباب أبواب السماء وطرقها (١).\n\n<span data-type=\"title\" id=toc-4379>١١ </span>- ﴿جُنْدٌ﴾ أي: هم جُند ﴿مَا هُنَالِكَ﴾ أي: هنالك و(ما) صلةٌ\n﴿مَهْزُومٌ﴾ مغلوب ممنوع عن الصعود إلى السماء (٢) ﴿مِنَ الْأَحْزَابِ﴾ أي: من جملة الأجناد.\nوقال أكثر المفسرين: يعني أن هؤلاء الملأ الذين يقولون هذا القول جند مهزوم مقهور وأنت عليهم مظفَّر منصور (٣).\nقال قتادة: وَعَدَهُ الله -﷿- بمكة أنه سيهزمهم، فجاء تأويلها يوم بدر (٤) من الأحزاب، أي: كالقرون الماضية الذين قُهروا وأهلكوا، ثم قال معزيًا نبيه.\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٣/ ١٢٩، \"النكت والعيون\" للماوردي ٥/ ٧٩، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٧٧.\n(٢) قاله الفراء، انظر: \"معاني القرآن\" ٢/ ٣٩٩.\n(٣) قال ابن عطية في \"المحرر الوجيز\" ٤/ ٤٩٥ عند قوله تعالى ﴿جُنْدٌ مَا هُنَالِكَ مَهْزُومٌ﴾ قال: اختلف المتأولون في الإشارة بهنالك إلى ما هي؟ فقالت فرقة: أشار إلى الارتقاء في الأسباب. وهذا قوي. وقالت فرقة: الإشارة بهنالك إلى حماية الأصنام وعضدها، أي: هؤلاء القوم جند مهزوم في هذِه السبيل، وقال مجاهد: الإشارة بهناك إلى يوم بدر. وقالت فرقة: الإشارة إلى حصر عام الخندق بالمدينة. اهـ مختصرًا.\nوانظر أيضًا: \"جامع البيان\" للطبري ٢٣/ ١٣٠، \"روح المعاني\" للألوسي ٢٣/ ١٦٩.\n(٤) انظر: \"جامع البيان\" للطبري ٢٣/ ١٣٠، \"الدر المنثور\" للسيوطي ٥/ ٥٥٨، \"النكت والعيون\" للماوردي ٥/ ٥٠.","vol":"22","page":465},{"text":"<span data-type=\"title\" id=toc-4380>١٢ </span>- ﴿كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَفِرْعَوْنُ ذُو الْأَوْتَادِ (١٢)﴾\nقال ابن عباس - ﵁ -: ذو البناء المحكم (١).\nوقال القتيبي: والعرب تقول: هم في عزٍّ ثابتِ الأوتادِ، ومُلْكٍ ثابت الأوتادِ.\nيريدون أنه دائم شديد، وأصل هذا أن البيت من بيوتهم يثبت بأوتاد.\nقال الأسود بن يُعفُر:\nفي ظِلِّ مُلْكٍ ثابت الأوتاد (٢)\n(وقال الضحاك: ذو القوة والبطش (٣).\nوقال مقاتل والكلبي: كان يعذِّبُ الناس بالأوتاد) (٤) فكان إذا غضِبَ على أحد مدّه مستلقيًا بين أربعة أوتاد، كل رِجْلٍ منه إلى سارية، وكل يد منه إلى سارية، فيتركه كذلك في الهواء بين السماء والأرض حتى يموت (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" عن الضحاك، وانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٤٩٥، وعزاه لابن عباس والضحاك ابن الجوزي في \"زاد المسير\" ٧/ ١٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٥٤.\n(٢) انظر ذلك كله في \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٢٥)، وتمام البيت:\nولقد غَنَوا فيها بأنعم عيشة ... في ظل مُلْكٍ ثابتِ الأوتاد\nانظر: \"البحر المحيط\" لأبي حيان ٧/ ٣٧٠، \"الأغاني\" للأصفهاني ١٣/ ٢٢.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٥٤.\n(٤) ما بين القوسين سقط من (م).\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٥٤.","vol":"22","page":466},{"text":"وقال مقاتل بن حيان: كان يمد الرجل مستلقيًا على الأرض ثم يَتدُهُ بالأوتاد (١).\nوقال السدي: كان يمدّ الرجل ويشُده بالأوتاد فيرسل عليه العقارب والحيات (٢).\nوقال قتادة وعطاء: كانت له أوتاد وأرسان وملاعب يُلعب عليها بين يديه (٣).\n\n<span data-type=\"title\" id=toc-4381>١٣ </span>- ﴿وَثَمُودُ وَقَوْمُ لُوطٍ وَأَصْحَابُ الْأَيْكَةِ أُولَئِكَ الْأَحْزَابُ (١٣)﴾\n\n<span data-type=\"title\" id=toc-4382>١٤ </span>- ﴿إِنْ كُلٌّ﴾ ما كل منهم ﴿إِلَّا كَذَّبَ الرُّسُلَ فَحَقَّ عِقَابِ﴾\nفوجب عليهم ونزل عليهم ونزل بهم عذابي.\n\n<span data-type=\"title\" id=toc-4383>١٥ </span>- ﴿وَمَا يَنْظُرُ هَؤُلَاءِ﴾ يعني كفار مكه ﴿إِلَّا صَيْحَةً وَاحِدَةً مَا﴾\nوهي نفخة القيامة (٤).\nوقد رُوي هذا التفسير مرفوعًا إلى النبي - ﷺ - (٥).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٤٧.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٥٤.\n(٣) انظر: \"جامع البيان\" للطبري ٢٣/ ١٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٥٤ ومعنى قوله (أرْسان) الرَّسَن: الحبل. \"لسان العرب\" لابن منظور ١٣/ ١٨٠ (رسن).\n(٤) هي نفخة الفزع النفخة الأولى كما جاء في حديث الصور.\n(٥) هذا هو حديث الصور المشهور، رواه الطبري في \"جامع البيان\" ٢٣/ ١٣١، والطبراني في \"الأحايث الطوال\" (ص ٩٤ - ١٠١)، وإسحاق بن راهويه في \"مسنده\" ١/ ٨٤، وعزاه ابن حجر في \"فتح الباري\" ١١/ ٣٦٨ لعلي بن معبد في كتاب \"الطاعة والمعصية\"، وعزاه أيضًا للبيهقي في \"البعث والنشور\". =","vol":"22","page":467},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= كلهم من حديث أبي هريرة، قال ابن حجر: ومداره على إسماعيل بن رافع واضطرب في سنده مع ضعفه، فرواه عن محمد بن كعب القرظي تارة بلا واسطة وتارة بواسطة رجل مبهم، ومحمد عن أبي هريرة تارة بلا واسطة وتارة بواسطة رجل من الأنصار مبهم أيضًا. قال: وأخرجه إسماعيل بن أبي زياد الشامي أحد الضعفاء أيضًا في تفسيره عن محمد بن عجلان عن محمد بن كعب القرظي، واعترض مغلطاي على عبد الحق في تضعيفه الحديث بإسماعيل بن رافع وخفي عليه أن الشامي أضعف منه ولعله سرقه منه فألصقه بابن عجلان، وقد قال الدارقطني: إنه متروك يضع الحديث. وقال الخليلي: شيخ ضعيف، شحن تفسيره بما لا يتابع عليه. اهـ.\nوقال ابن حجر أيضًا: وقد صحَّح الحديث من طريق إسماعيل بن رافع القاضي أبو بكر العربي في سراجه، وتبعه القرطبي في التذكرة، وقول عبد الحق في تضعيفه أولى، وضعفه قبله البيهقي. انظر: \"فتح الباري\" ١١/ ٣٦٨.\nقال الطبراني كما نقله عنه ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٩٢: ولم أجده حيث عزاه له في المطولات قال: هذا حديث مشهور وهو غريب جدًا ولبعضه شواهد في الأحاديث المتفرقة وفي بعض ألفاظه نكارة، تفرد به إسماعيل بن رافع قاصُ أهل المدينة وقد اختُلف فيه فمنهم من وثقه، ومنهم من ضعفه، ونص على نكارة حديثه غير واحد من الأئمة كأحمد بن حنبل وأبي حاتم الرازي وعمرو بن علي الفلاس، ومنهم من قال: هو متروك. وقال ابن عدي: أحاديثه كلها فيها نظر، إلا أنه يُكتب حديثه في جملة الضعفاء ا. هـ.\nثم قال ابن كثير بعد هذا: قلت: وقد اختلف عليه في إسناد هذا الحديث على وجوه كثيرة قد أفْردتها في جزء على حدة، وأما سياقه فغريب جدًا، ويقال: إنه جمعه من أحاديث كثيرة وجعله سياقًا واحدًا. فأنكر عليه بسبب ذلك اهـ.\nفائدة: قال ابن كثير \"تفسير القرآن العظيم\" ٦/ ٩٢: وسمعت شيخنا الحافظ أبا الحجاج المزي يقول: إنه رأى للوليد بن مسلم مصنفًا قد جمعه كالشواهد لبعض مفردات هذا الحديث فالله أعلم. =","vol":"22","page":468},{"text":"﴿مَا لَهَا مِنْ فَوَاقٍ﴾ قال ابن عباس وقتادة: من رجوع (١).\nوقال الوالبي: ترداد (٢).\nوقال مجاهد: نظرة (٣).\nوقال الضحاك: مثنوية (٤).\nوفيه لغتان: فُواق بضم الفاء، وهي لغة تميم وقراءة يحيى والأعمش وحمزة والكسائي وخلف (٥).\nوفَواق بالفتح، وهي لغة قريش، وقراءة سائر القراء واختيار أبي عبيد (٦).\nقال الكسائي: هما لغتان بمعنى واحد كما يقال: جُمام المَكُّوك وجمامه، وقُصاص الشعر وقَصاصه (٧).\n_________\n= انظر: ترجمة إسماعيل بن رافع بن عويمر في كل من: \"الكاشف\" للذهبي ١/ ٢٤٥، \"تقريب التهذيب\" لابن حجر (٥١٠) (ص ١٠٧)، \"معرفة الثقات\" للعجلي ١/ ٢٢٥، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٩٨.\n(١) انظر: \"جامع البيان\" للطبري ٢٣/ ١٣٢ - ١٣٣.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٥٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٧٤.\n(٤) الحاشية السابقة.\n(٥) \"جامع البيان\" للطبري ٢٣/ ١٣٣، \"المحرر الوجيز\" لابن عطية ٤/ ٤٩٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٤).\n(٦) انظر الحاشية السابقة.\n(٧) أشار إلى قول الكسائي هذا النحاس في \"إعراب القرآن\" ٣/ ٤٥٧.\nوالجُمام: الكيل إلى رأس المكيال. =","vol":"22","page":469},{"text":"وفرق الآخرون بينهما:\nقال الفراء وأبو عبيدة والمورِّج: الفتح بمعنى الراحة والإفاقة كالجواب من الإجابة، ذهبوا بها إلى إفاقة المريض من علّته. والفُواق بالضم: ما بين الحلبتين، وهو أن يحلب الناقة ثم يترك ساعة حتى يجتمع اللبن، فما بين الحلبتين فُواق، فاستعير في موضع الانتظار مدة يسيرة (١).\nوقال رسول الله - ﷺ -: \"من رابط فُواق ناقة في سبيل الله حرّم الله ﷿ جسده على النار\" (٢).\n_________\n= والمَكّوك: مكيال معروف لأهل العرب.\nوجُمام المَكُّوك: هو ما علا رأسه بعد الامتلاء. \"لسان العرب\" لابن منظور ١٢/ ١٠٧ مادم (جمم).\n(١) \"معاني القرآن\" للفراء ٢/ ٤٠٠، \"مجاز القرآن\" لأبي عبيدة ٢/ ١٧٩، \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٢٥).\nقلت: مما سبق يتبين أن معنى قوله (مالها من فواق) أي: ما ينتظرون إلا صيحة واحدة مالها من توقف مقدار فواق أو يكون المعنى أن الصيحة إذا جاء وقتها لم تستأخر هذا القدر من الزمان.\nوانظر \"روح المعاني\" للألوسي ٢٣/ ١٧٢.\n(٢) حديث منكر: رواه العقيلي في \"الضعفاء الكبير\" ١/ ٢٢، والخطيب البغدادي في \"تاريخ بغداد\" ٧/ ٢٠٢ في ترجمة جعفر بن محمد بن عيسى أبو الفضل عن محمد ابن حُميد الرازي قال: حدثنا أنس بن عبد الحميد، عن هشام بن عروة، عن أبيه عن عائشة مرفوعًا.\nقال العقيلي: (هذا حديث منكر).\nوقال الألباني: (منكر). انظر: \"سلسلة الأحاديث الضعيفة\" ٢/ ٩٠.\nوله طريق آخر رواه أيضًا العقيلي في \"الضعفاء الكبير\" ٢/ ١٤٣ عن محمد بن =","vol":"22","page":470},{"text":"<span data-type=\"title\" id=toc-4384>١٦ </span>- قوله ﷿: ﴿وَقَالُوا رَبَّنَا عَجِّلْ لَنَا قِطَّنَا قَبْلَ يَوْمِ الْحِسَابِ (١٦)﴾\nقال سعيد بن جبير عن ابن عباس - ﵄ -: يعني: كتابنا (١).\nوعنه أيضًا القط الصحيفة التي أحصت كل شيء (٢).\nوقال أبو العالية والكلبي: لما نزلت في الحاقة ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ\n_________\n= عبد الرحمن بن أبي بكر الجُدْعاني قال: حدثنا سليمان بن مِرْقاع الجُنْدَعي، عن مجاهد، عن عائشة مرفوعًا. قال العقيلي: منكر لا يتابع عليه ولا يعرف إلا به يعني ابن مِرْقاع وقال فيه أيضًا: منكر الحديث، ولا يتابع على حديث.\nقال الألباني عن هذا الطريق: ضعيف جدًّا. \"سلسلة الأحاديث الضعيفة\" ٤/ ٣٦٤ - ٣٦٥.\nوالثعلبي ﵀ إنما أورد هذا الحديث ليدلل به على استعمال لفظة (فواق) للمدة والزمن اليسير لا لشيء آخر، فإذا كان ذلك كذلك، فقد صحت أحاديث في هذا المعنى: منها ما أخرجه أبو داود والنسائي والترمذي وابن ماجه والحاكم في - ﷺقال: \"من قاتل في سبيل الله من رجل مسلم فُواق ناقة وجبت له الجنة، ومن جُرح جرحًا في سبيل الله أو نُكِبَ نكبة فإنها تجيء يوم القيامة كأغزر ما كانت لونها الزعفران وريحها المسك\". صححه الترمذي والحاكم، وأخرجه ابن حبان في \"صحيحه\".\nانظر: \"سنن الترمذي\" كتاب: فضائل الجهاد، باب ما جاء فيمن يكلم في سبيل الله، (١٦٥٧)، \"صحيح سنن الترمذي\" للألباني ٢/ ١٣٠ (١٣٥٢)، \"سنن أبي داود\" كتاب الجهاد باب فيمن سأل الله الشهادة (٢٥٤١)، \"سنن النسائي\" كتاب الجهاد، باب ثواب من قاتل في سبيل الله فواق ناقة ٦/ ٢٥ - ٢٦، \"سنن ابن ماجه\" كتاب الجهاد، باب القتال في سبيل الله ﷾ (٢٧٩٢)، \"المستدرك\" للحاكم ٢/ ٨٧، (٢٤١٠).\n(١) \"معالم التنزيل\" للبغوي ٧/ ٧٥.\n(٢) \"زاد المسير\" لابن الجوزي ٧/ ١٠٨.","vol":"22","page":471},{"text":"بِيَمِينِهِ﴾ (١)، ﴿وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ﴾ (٢) قالوا على جهة الاستهزاء: عجل لنا قطنا. يعنون كتابنا عجّله لنا في الدنيا قبل يوم الحساب (٣).\nوقال الحسن وقتادة ومجاهد والسدي: يعني عقوبتنا وما كُتب لنا من العذاب (٤).\nقال عطاء: قاله النضر بن الحارث وهو قوله تعالى: ﴿اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ﴾ (٥) وهو الذي قال الله ﷿ فيه ﴿سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ﴾ (٦).\nقال عطاء: نزلت فيه بضع عشرة آية من كتاب الله ﷿ (٧).\nوقال سعيد بن جبير: يعنون حظنا ونصيبنا من الجنة التي تقول (٨).\nقال الفراء: القط في كلام العرب الحظ، ومنه قيل للصك: قِطّ (٩).\n_________\n(١) الحاقة: ١٩.\n(٢) الحاقة: ٢٥.\n(٣) \"جامع البيان\" للطبري ٢٣/ ١٣٥، \"زاد المسير\" لابن الجوزي ٧/ ١٠٨.\n(٤) وهي رواية عن ابن عباس - ﵁ -، انظر: \"جامع البيان\" للطبري ٢٣/ ١٣٤، \"معاني القرآن\" للنحاس ٦/ ٨٧، \"النكت والعيون\" للماوردي ٥/ ٨٢، \"زاد المسير\" لابن الجوزي ٧/ ١٠٩.\n(٥) الأنفال: ٣٢.\n(٦) المعارج: ١.\n(٧) \"الدر المنثور\" للسيوطي ٥/ ٥٥٩.\n(٨) \"جامع البيان\" للطبري ٢٣/ ١٣٥، \"معاني القرآن\" للنحاس ٦/ ٨٧، \"النكت والعيون\" للماوردي ٥/ ٨٢، \"زاد المسير\" لابن الجوزي ٧/ ١٠٩.\n(٩) \"معاني القرآن\" للفراء ٢/ ٤٠٠.","vol":"22","page":472},{"text":"وقال أبو عبيدة والكسائي: القِط الكتاب بالجوائز (١).\nقال الأعشى:\nولا المَلِكُ النُّعمانُ يومَ لَقيتهُ .. . بغبطَتِهِ يُعطي القُطُوطَ وَيَأْفِقُ (٢)\nيعني كتب الجوائز، أي: يُفْضِل ويعلو، يقال: فرس آفِق، وناقة آفِقة إذا كانا كريمين وفَضَّلا على غيرها (٣).\nوقال مجاهد: قطنا: حسابنا (٤)، ويقال لكتاب الحسَّاب (٥): قط، وأصل الكلمة من الكتابة (٦).\nفقال ﷾ لنبيه - ﷺ -:\n\n<span data-type=\"title\" id=toc-4385>١٧ </span>- ﴿اصْبِرْ عَلَى مَا يَقُولُونَ وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْدِ﴾\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ١٧٩، \"زاد المسير\" لابن الجوزي ٧/ ١٠٩.\n(٢) انظر: \"ديوان الأعشى\" (ص ٣٣)، \"جامع البيان\" للطبري ٢٣/ ١٣٤، \"لسان العرب\" لابن منظور ٧/ ٣٨٢ (قطط). وفي بعضها: (ولا الملك .. . بنعمته ..) بدل بغبطته. وفي \"إعراب القرآن\" للنحاس ٣/ ٤٥٧: بإمته.\n(٣) انظر: \"لسان العرب\" لابن منظور ١٠/ ٦ (أفق).\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٧٥.\n(٥) هكذا ضُبط في النسخ بضم الحاء وفتحها مع تشديد السين، أي بالجمع والإفراد.\n(٦) بعد أن ذكر الطبري في \"جامع البيان\" ٢٣/ ١٣٥ رحمه الله تعالى أكثر هذِه الأقوال قال مُرَجّحًا: وأولى الأقوال في ذلك عندي بالصواب أن يقال: إن القوم سألوا ربهم تعجيل صكاكهم بحظوظهم من الخير أو الشر الذي وعد الله عبادهُ أن يؤتيهموها في الآخرة قبل يوم القيامة في الدنيا استهزاء بِوَعيد الله.","vol":"22","page":473},{"text":"ذا القوة في العبادة (١) ﴿إِنَّهُ أَوَّابٌ﴾ مطيع عن ابن عباس - ﵄ - (٢).\nرجاع إلى الله ﷿ بالتوبة عن الضحاك.\nوقال سعيد بن جبير: هو المسبّح بلغة الحبش (٣).\n[٢٤٣٧] أخبرني الحسين بن محمد الدينوري (٤) ﵀ قال: نا الفضل بن الفضل الكندي (٥)، قال: نا أبو العباس عبد الله بن جعفر بن أحمد بن خشيش (٦) ببغداد، قال: نا أحمد بن عبد الله ابن القاسم (٧)، قال: نا عمرو بن حصين (٨)، قال: نا الحسين بن عمرو (٩)، عن أبي\n_________\n(١) عن ابن عباس، ومجاهد، وقتادة، والسدي، وابن زيد.\nانظر: \"جامع البيان\" للطبري ٢٣/ ١٣٦.\n(٢) انظر هذِه الأقوال في: \"جامع البيان\" للطبري ١٥/ ٦٨ - ٧١، ٢٣/ ١٣٦ - ١٣٧، \"زاد المسير\" لابن الجوزي ٥/ ٢٩، \"الدر المنثور\" للسيوطي ٥/ ٥٦٠.\n(٣) انظر هذِه الأقوال وغيرها في المراجع السابقة.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) صدوق.\n(٦) عبد الله بن جعفر بن أحمد بن خشيش أبو العباس الصيرفي، روى عن أبي الأشعث ويعقوب الدورقي ويوسف بن موسى القطان. وروى له الدارقطني وابن أبي شريح الأنصاري وغيرهما. قال الدارقطني: كان من الثقات. انظر \"تاريخ بغداد\" ٩/ ٤٢٨.\n(٧) أحمد بن عبد الله بن القاسم، رغيف التميمي، سمع: عبد الله بن معاذ، وصالح بن حاتم بن وردان. وعنه: محمد بن مخلد، وأبو سعيد بن الأعرابي توفي سنة (٢٦٩ هـ). قال الذهبي: الإمام الحافظ. انظر \"تاريخ بغداد\" ٤/ ٢١٨، \"سير أعلام النبلاء\" ١٣/ ١٧٩.\n(٨) عمرو بن حصين العُقيلي البصري ثم الجزري. متروك.\n(٩) الحسين بن عمرو بن محمد العنقري، قال أبو حاتم: لين، تكلموا فيه.","vol":"22","page":474},{"text":"بكر الهذلي (١)، عن الزهري (٢)، عن سعيد بن المسيب (٣)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"الزُّرقة يُمْن، وكان داود النبي - ﷺ - أزرق\" (٤).\n_________\n(١) قيل: اسمه سُلْمى بن عبد الله، وقيل اسمه رَوْح أخباري متروك الحديث.\n(٢) محمد بن مسلم بن شهاب الزهري، الإمام الثقة.\n(٣) الإمام الثقة.\n(٤) [٢٤٣٧] الحكم على الإسناد:\nسنده ضعيف جدًّا.\nفيه عمرو بن الحصين وأبو بكر الهذلي متروكان، وفيه الحسين بن عمرو ضعيف، وفيه أيضًا من لم أعثر على ترجمته.\nالتخريج:\nأخرجه الحاكم في \"تاريخ بغداد\" من طريق الحسين بن علوان، عن الأوزاعي، عن الزهري، عن سعيد بن المسيب، عن أبي هريرة مرفوعًا بلفظ: \"الزرقة في العين يمن وكان داود أزرق\". ذكره السيوطي في \"اللآلئ المصنوعة\" ١/ ١١٤. قال الألباني: موضوع. \"سلسلة الأحاديث الضعيفة\" ١/ ٣٨٤ (٢١٧).\nورواه ابن الجوزي في \"الموضوعات\" ١/ ٢٥٢ من طريق الحارث بن أبي أسامة قال: حدثنا إسماعيل بن أبي إسماعيل المؤدب قال حدثنا سليمان بن أرقم عن الزهري عن سعيد بن المسيب عن أبي هريرة مرفوعًا، بلفظ: (من الزرقة يمنٌ). قال ابن الجوزي: هذا لا يصح، فيه إسماعيل بن أبي إسماعيل المؤدب، قال الدارقطني: لا يحتج به، وفيه سليمان بن أرقم قال النسائي والدارقطني: متروك. ورواه أبو داود في \"المراسيل\" عن الزهري أن النبي - ﷺ - قال: \"الزرق يمنٌ\". قال الشوكاني: وفي إسناده رجل مجهول.\nوقال الألباني: وفيه العراقي الذي لم يسم، فهو المتهم به.\nقلت: وقد غمز من صحته أبو داود نفسه فقال عقبة: (فرعون أزرق).\nانظر: \"المراسيل\" لأبي داود (ص ١٨٦)، \"الفوائد المجموعة\" للشوكاني =","vol":"22","page":475},{"text":"<span data-type=\"title\" id=toc-4386>١٨ </span>- قوله ﷿: ﴿إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ﴾ بتسبيحه.\nقال ابن عباس - ﵁ -: كان يفهم تسبيح الحجر والشجر (١).\n﴿بِالْعَشِيِّ وَالْإِشْرَاقِ﴾.\n[٢٤٣٨] أخبرني ابن فنجويه (٢)، قال: نا ابن شنبة (٣)، قال: نا الحسين بن بختويه (٤)، قال: نا أبو أميّة محمد بن إبراهيم (٥)، قال: نا الحجاج بن نصير (٦)، قال: نا أبو بكر الهذلي (٧)، عن عطاء بن أبي رباح (٨)، عن ابن عباس - ﵁ - قال: كنت أمُرُّ بهذِه الآية لا أدري بالعشي والإشراق حتى حدثتني أمّ هانئ بنت أبي طالب - ﵂ - أن\n_________\n= (ص ٤٧٤)، \"سلسلة الأحاديث الضعيفة\" للألباني ١/ ٣٨٥ (٢١٧).\nقلت: ذكر الثعلبي لهذا الحديث هنا ليست له مناسبة، والعلم عند الله.\n(١) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٥٩ عن مقاتل.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) عبيد الله بن محمد بن شنبة أبو أحمد الدينوري، لم أجد فيه جرحًا ولا تعديلًا.\n(٤) الحسين بن محمد بن بختويه بن علي الدينوري، ثقة.\n(٥) محمد بن إبراهيم بن مسلم الخزاير، أبو أمية الطّرَسوسي، روى عن: أسود بن عامر، جعفر بن عون، يزيد بن هارون وغيرهم. وروى عنه: ابن إبراهيم، أحمد ابن زنجويه، وأبو حاتم الرازي وغيرهم. قال ابن حجر: صدوق صاحب حديث يهم. انظر: \"الجرح والتعديل\" ٧/ ١٨٧، \"الثقات\" لابن حبان ٩/ ١٣٧، \"تهذيب الكمال\" ٢٤/ ٣٢٧، \"تقريب التهذيب\" لابن حجر (٥٧٠٠).\n(٦) أبو محمد البصري، ضعيف كان يقبل التلقين.\n(٧) متروك.\n(٨) ثقة، فقيه، لكنه كثير الإرسال.","vol":"22","page":476},{"text":"رسول الله - ﷺ - دخل عليها فدعا بوَضوء ثم صلى الضحى وقال: \"يا أم هانئ، هذِه صلاة الإشراق\" (١).\n_________\n(١) [٢٤٣٨] الحكم على الإسناد:\nضعيف جدًا.\nفيه أبو بكر الهذلي متروك، وحجاج بن نصير ضعيف.\nالتخريج:\nورواه الطبراني في \"المعجم الكبير\" ٢٤/ ٤٠٦ عن العباس بن محمد المجاشعي عن محمد بن أبي يعقوب الكرماني عن حجاج بن نصير به، لكن مما يدل على أن للحديث أصلًا:\nأولًا: ما رواه الطبري في \"جامع البيان\" ٢٣/ ١٣٧ عن سعيد بن أبي عروبة عن أبي المتوكل عن أيوب بن صفوان، عن عبد الله بن الحارث بن نوفل أن ابن عباس كان لا يصلي الضحى، قال فأدخلته على أم هانئ، فقلت: أخبري هذا بما أخبرتني به فقالت أم هانئ. دخل عليّ رسول الله - ﷺ - يوم الفتح في بيتي، فأمر بماء فصبّ في قصعة، ثم أمر بثوب فأخذ بيني وبينه، فاغتسل ثم رش ناحية البيت، فصلى ثمان ركعات، وذلك من الضحى قيامهنّ وركوعهنّ وسجودهنّ وجلوسهنّ سواء، قريب بعضهنّ من بعض، فخرج ابن عباس وهو يقول: لقد قرأت ما بين اللوحين، ما عرفت صلاة الضحى إلا الآن يسبحن بالعشي والإشراق وكنت أقول: أين صلاة الإشراق ثم قال بعد: هنّ صلاة الإشراق. وفي سنده سعيد بن أبي عروبة وهو مدلس وقد اختلط. وفيه أيضًا أبو المتوكل لم يرد فيه جرخٌ ولا تعديلٌ.\nثانيًا: ما رواه الحاكم في \"المستدرك\" ٤/ ٥٩: عن سعيد بن أبي عروبة، عن أيوب بن صفوان عن عبد الله بن الحارث أن ابن عباس كان لا يصلي .. . وساق الأثر الذي رواه الطبري. وفي سنده سعيد بن أبي عروبة وهو قد اختلط كما تقدم، ولم يذكر في السند (أبا المتوكل) وهذا من تخليطه حيث ذكره مرة ولم يذكره مرة.\nثالثًا: ما رواه الحميدي في \"مسنده\" ١/ ١٥٩ عن سفيان قال: حدثنا عبد الكريم =","vol":"22","page":477},{"text":"وروى عطاء الخراساني عن ابن عباس - ﵄ - قال: لم يزل في نفسي من صلاة الضحى شيء حتى طلبتها في القرآن فوجدتها في هذِه الآية ﴿يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ﴾ (١).\n_________\n= أبو أمية قال: قال عبد الله بن الحارث: ولم يقل لنا فيه سمعت. قال: سألت عن صلاة الضحى في إمارة عثمان وأصحاب رسول الله - ﷺ - متوافرون فلم أجد أحدًا أثبتَ لي صلاة رسول الله - ﷺ - إلا أم هانئ، قالت: رأيت رسول الله - ﷺ - صلاها مرة واحدة يوم الفتح ثمان ركعات في ثوب واحد مخالفًا بين طرفيه.\nقال عبد الله بن الحارث: فحدثت به ابن عباس فقال: إن كنتُ لأمرُ على هذِه الآية ﴿يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ﴾ فأقول أي صلاةٍ صلاةُ الإشراق؟ فهذِه صلاة الإشراق.\nقلت: في سنده عبد الكريم بن أبي المخارق وهو ضعيف.\nانظر: \"تقريب التهذيب\" لابن حجر (٤١٥٦)، وفيه أيضًا احتمال تدليسه كما نبّه على ذلك سفيان بقوله: ولم يقل لنا: سمعت.\nرابعًا: ما أخرجه عبد الرزاق في \"المصنف\" ٣/ ٧٩: عن معمر عن عطاء الخرساني قال: قال ابن عباس: لم يزل في نفسي من صلاة الضحى شيء حتى قرأت ﴿إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ (١٨)﴾.\nقلت: وهذا سند حسن إلى عطاء لكن رواية عطاء عن الصحابة مرسلة منقطعة.\nانظر: \"تهذيب التهذيب\" لابن حجر ٧/ ١٩٠.\nقلت: هذِه المتابعات الأربعة وإن كان كلٌّ منها لا يخلو من ضعف إلا أنها إذا اجتمعت ارتقت بالحديث إلى درجة الحسن لغيره على أقل تقدير والعلم عند الله.\n(١) رواه المصنف هنا معلقًا.\nوقد رواه عبد الرزاق في \"المصنف\" ٣/ ٧٩ عن معمر عن عطاء به. وسنده حسن إلى عطاء، ولكن رواية عطاء عن الصحابة مرسلة.\nانظر: \"تهذيب التهذيب\" لابن حجر ٧/ ١٩٠، \"جامع التحصيل\" للعلائي (ص ٢٣٨). =","vol":"22","page":478},{"text":"قال عكرمة: كان ابن عباس - ﵁ - يصلي صلاة الضحى ثم صلاها بعدُ (١).\nورُوي أن كعب الأحبار قال لابن عباس - ﵁ -: إني لأجد في كتاب الله ﷿ صلاة بعد طلوع الشمس. فقال ابن عباس - ﵁ -: أنا أُوْجدُكَ ذلك في كتاب الله ﷿ في قصة داود ﵇ ﴿يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ﴾ (٢).\nوليس الإشراق طلوع الشمس، إنما صفاؤها وضؤوها (٣).\n\n<span data-type=\"title\" id=toc-4387>١٩ </span>- ﴿وَالطَّيْرَ﴾ أي: وسخرنا له الطير\n﴿مَحْشُورَةً﴾ مجموعة ﴿كُلٌّ لَهُ﴾ أي: لداود (٤) ﴿أَوَّابٌ﴾ مطيع\n\n<span data-type=\"title\" id=toc-4388>٢٠ </span>- ﴿وَشَدَدْنَا مُلْكَهُ﴾ أي: قويناه.\nوقرأ الحسن (وشدّدنا) بتشديد الدال (٥).\nقال ابن عباس - ﵁ -: كان أشد ملوك الأرض سلطانًّا، كان يحرس\n_________\n= قلت: سبقت الإشارة إلى أن هذا الأثر حسن لغيره، وقد أوردت الشواهد في تخريج الحديث الذي قبله، فانظره في مكانه مشكورًا.\n(١) \"الدر المنثور\" للسيوطي ٥/ ٥٦١.\n(٢) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٦٠.\n(٣) قال الراغب الأصبهاني في \"مفردات ألفاظ القرآن\" شَرَقت الشمس: طَلَعت، وأشرقت: أضاءت (ص ٤٥١) (شرق)، وانظر \"معاني القرآن\" للزجاج ٤/ ٣٢٤.\n(٤) هذا قول الجمهور وهو رجوع الضمير لداود ﵇، والقول الثاني أن الضمير يرجع إلى الله أي: كُلٌّ مسبح لله، وهذا قول السدي. انظر: \"زاد المسير\" لابن الجوزي ٧/ ١١١، \"جامع البيان\" للطبري ٢٣/ ١٣٨.\n(٥) قراءة الحسن البصري تعتبر من القراءات الشاذة. انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٤٩٧.","vol":"22","page":479},{"text":"محرابه (١) كل ليلة ثلاثة وثلاثون ألف رجل فذلك قوله ﷿ ﴿وَشَدَدْنَا مُلْكَهُ﴾ بالحرس (٢).\n[٢٤٣٩] وأخبرنا عبد الله بن حامد (٣)، قال: نا محمد بن خالد بن الحسين (٤)، قال: نا داود بن سليمان (٥)، قال: نا عبد بن حميد (٦)، قال: نا محمد بن الفضل (٧)، قال: نا داود بن أبي الفرات (٨)، عن\n_________\n(١) في (م): مخزانة، وهو تصحيف ظاهر، والتصويب من بقية النسخ.\n(٢) اختلفت عبارات السلف في عدّ الحرس فمن قائل: إنهم كانوا اثنين وثلاثين ألفًا. وقال آخرون: ثلاثة وثلاثون ألفًا. وقال غيرهم: ستة وثلاثون ألفًا. وقال غيرهم: أربعة آلاف. وهناك من قال: إنهم كانوا أربعين ألفا. والعلم عند الله.\nانظر: \"جامع البيان\" للطبري ٢٣/ ١٣٨، \"النكت والعيون\" للماوردي ٥/ ٨٤، \"زاد المسير\" لابن الجوزي ٧/ ١١١، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٨٠.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) أبو محمد، وقيل: أبو خزيمة القطان، لم يذكر بجرح أو تعديل.\n(٦) عبد بن حُميد بن نصر الكسي على الصحيح وقيل: الكشي أبو محمد قيل: اسمه عبد الحميد، ثقة حافظ.\n(٧) أبو النعمان البصري، لقبه عارم ثقة ثبت، تغير في آخر عمره.\n(٨) داود بن أبي الفرات، وهو داود بن عمرو بن الفرات الكندي المروزي، روى عن: أبي غالب صاحب أبي أمامة، وإبراهيم الصائغ وعبد الله بن بريدة وغيرهم. روى عنه: أيوب السختياني، زيد بن الحباب، والبخاري والترمذي والنسائي وغيرهم. وثقه يحيى بن معين وأبو داود والعجلي وابن حجر وغيرهم. انظر: \"الجرح والتعديل\" ٣/ ٤١٩، \"تهذيب الكمال\" ٨/ ٤٣٧، \"تقريب التهذيب\" لابن حجر (١٨٠٦).","vol":"22","page":480},{"text":"علباء بن أحمر (١)، عن عكرمة (٢)، عن ابن عباس - ﵁ - قال: إن رجلًا من بني إسرائيل استعدى على رجل من عظمائهم، فاجتمعا عند داود النبي ﵇، فقال المستعدِي: إن هذا غصبني بَقرتي. فسأل داود ﵇ الرجل عن ذلك فجحده، وسأل الآخر البيّنة فلم تكن له بيّنة فقال لهما داود ﵇: قوما حتى انظر في أمركما فقاما من عنده فأوحى الله ﷿ إلى داود ﵇ في منامه أن يقْتُلَ الرجل الذي استُعدِيَ عليه فقال هذِه رؤيا، ولستُ أعجَلُ حتى أتثبّت فأوحى الله ﷿ مرة أخرى أن يقتله أو تأتيه العقوبة من الله ﷿، فأرسل داود النبي ﵇ إلى الرجل فقال: إن الله ﷿ قد أوحى إليّ أن أقتلك، فقال له الرجل: تقتُلني بغير بيّنة ولا ثبْت. فقال له داود ﵇: نعم، والله لأنفّذن أمر الله ﷿ فيك، فلما عرف الرجل أنه قاتلهُ قال: لا تعجل حتى أخبرك، إني والله ما أُخِذتُ بهذا الذنب ولكني كنت اغْتَلتُ والدَ هذا فقتلته فلذلك أخِذتُ. فأمر به داود ﵇ فقُتِل؛ فاشتدّت هيبة بني إسرائيل عند ذلك لداود واشتد به ملكه، فهو قول الله ﷿: ﴿وَشَدَدْنَا مُلْكَهُ﴾ (٣).\n_________\n(١) صدوق.\n(٢) مولى ابن عباس. ثبت ثقة.\n(٣) [٢٤٣٩] الحكم على الإسناد:\nالسند فيه محمد بن خالد لم أجده وداود بن سليمان وشيخ المصنف لم يذكرا بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٣/ ١٣٨ بسنده عن داود بن أبي الفرات عن =","vol":"22","page":481},{"text":"﴿وَآتَيْنَاهُ الْحِكْمَةَ﴾ يعني النبوة (١) والإصابة في الأمور.\nوقال أبو العالية: العلم الذي لا ترده العقول (٢).\n﴿وَفَصْلَ الْخِطَابِ﴾ قال ابن عباس - ﵁ -: بيان الكلام (٣).\nوقال ابن مسعود - ﵁ - والحسن والكلبي ومقاتل وأبو عبد الرحمن السُّلمي: يعني علم الحُكم والبصر بالقضاءِ، كان لا يُتَعْتِع في القضاء بين الناس، وهي إحدى الروايات عن ابن عباس - ﵁ - (٤).\nوقال علي بن أبي طالب - ﵁ -: هو البينة على المدّعي واليمين على من أنكر (٥).\n[٢٤٤٠] وأخبرنا أبو حفص عمر بن أحمد بن محمد بن عمر الجودي (٦) ﵀، قال: نا أبو بكر بالويه بن محمد بن بالويه المزيناني (٧) بها، قال: نا محمد بن حفص الجُوَيني (٨)، قال: نا\n_________\n= علباء به مثله. وسنده حسن. وأخرجه أيضًا ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٣٧. وعزاه السيوطي في \"الدر المنثور\" ٥/ ٥٦٣ لعبد بن حميد.\n(١) قال ذلك السدي.\nانظر: \"جامع البيان\" للطبري ٢٣/ ١٣٩، \"زاد المسير\" لابن الجوزي ٧/ ١١١.\n(٢) أورده ابن عطية في \"المحرر الوجيز\" ٤/ ٤٩٧.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٧/ ١١٢.\n(٤) ذكره الطبري فيا جامع البيان\" ٢٣/ ١٣٩، وابن الجوزي في \"زاد المسير\" ٧/ ١١١، وابن كثير ١٢/ ٨١، وانظر \"الدر المنثور\" للسيوطي ٥/ ٥٦٣.\n(٥) انظر الحاشية السابقة.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) لم أجده.\n(٨) محمد بن حفص أبو عبد الله الجُوَيْني الشعراني حدث عن علي بن خشرم وإسحاق =","vol":"22","page":482},{"text":"نصر بن علي الجهضمى (١)، قال: نا أبو أحمد (٢)، قال: نا شريك (٣)، عن الأعمش (٤)، عن أبي صالح (٥)، عن كعب (٦) في قوله تعالى: ﴿وَفَصْلَ الْخِطَابِ﴾ قال: الشهود والأيمان (٧).\n[٢٤٤١] وأنبأني عبد الله بن حامد (٨)، قال: نا عبد الله بن محمد (٩)، قال: نا محمد بن يحيى (١٠)، قال: نا وهب بن\n_________\n= ابن شاهيننصر بن علي بن نصر بن علي الجَهْضَمي الحفيد، ثقة ثبت \"تكملة الإكمال\" ٢/ ١٧٢.\n(١) ثقة ثبت.\n(٢) محمد بن عبد الله بن الزبير الأسدي، ثقة ثبت.\n(٣) شريك بن عبد الله النخعي صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة.\n(٤) سليمان بن مهران ثقة حافظ عارف بالقراءات لكنه مدلس.\n(٥) باذام ويقال باذان مولى أم هانئ ضعيف يرسل.\n(٦) كعب الأحبار ابن ماتِع، ثقة.\n(٧) [٢٤٤٠] الحكم على الإسناد:\nفيه أبو صالح ضعيف، وشيخ المصنف لم يذكر بجرح أو تعديل، وأبو بكر بالويه لم أجده.\nقلت: قد ثبت هذا المعنى عن شريح القاضي وسيأتي تخريجه قريبًا.\nالتخريج:\nذكره النحاس في \"معاني القرآن\" ٦/ ٩٣.\n(٨) لم يذكر بجرح أو تعديل.\n(٩) ابن الحسن الشرقي، سماعاته صحيحه من مثل الذهلي وطبقته، ولكن تكلموا فيه؛ لإدمانه شرب المسكر.\n(١٠) الذهلي، ثقة حافظ جليل.","vol":"22","page":483},{"text":"جرير (١)، قال: نا شعبة (٢)، عن الحكم (٣)، عن شريح (٤) في قوله ﷿: ﴿وَفَصْلَ الْخِطَابِ﴾ قال: الشهود والأيمان (٥).\nوهو قول مجاهد وعطاء ابن أبي رباح (٦).\n[٢٤٤٢] وأخبرني الحسين بن محمد بن الحسين الدينوري (٧)، قال: نا عبيد الله بن عبد الله بن أبي سمرة البغوي (٨)، قال: نا أحمد بن محمد بن أبي شيبة (٩)، قال: نا إسحاق بن إبراهيم البغوي (١٠)، قال: نا إسحاق بن يوسف الأزرق (١١)، عن زكريا\n_________\n(١) ابن حازم بن زيد، ثقة.\n(٢) شعبة بن الحجاج، ثقة حافظ متقن.\n(٣) الحكم بن عُتَيْبة، ثقة ثبت فقيه إلا أنه ربما دلس.\n(٤) شريح بن الحارث، القاضي، أبو أمية مخضرم، ثقة.\n(٥) [٢٤٤١] الحكم على الإسناد:\nفيه: عبد الله بن حامد، لم أجد فيه جرحًا ولا تعديلًا، وبقية سنده حسن.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٣/ ١٤٠ بسنده عن شعبة به، وسنده صحيح، ورواه أيضًا البيهقي في \"السنن الكبرى\" ١٠/ ١٨١.\n(٦) انظر: \"الدر المنثور\" للسيوطي ٥/ ٥٦٣، \"معاني القرآن\" للفراء ٢/ ٤٠١، \"معالم التنزيل\" للبغوي ٧/ ٧٧.\n(٧) ثقة، صدوق، كثير الرواية للمناكير.\n(٨) ثقة.\n(٩) قال الدارقطني: ثقة.\n(١٠) أبو يعقوب، لقبه: لؤلؤ، وقيل: يُؤيؤ. ثقة.\n(١١) ثقة.","vol":"22","page":484},{"text":"يعني: ابن أبي زائدة (١)، عن الشعبي (٢)، قال: سمعتُ زيادًا (٣) يقول: فصل الخطاب الذي أُعطي داود ﵇: (أما بعدُ) وهو أول من قالها (٤).\n_________\n(١) زكريا بن أبي زائدة: خالد، ويقال: هبيرة بن ميمون بن فيروز الهمداني الوادعي أبو يحيى الكوفي، سمع سماك بن حرب وعامر الشعبي وأبا إسحاق السبيعي وغيرهم، وروى عنه: سيان الثوري وابن عيينة، وابن المبارك وغيرهم. قال ابن حجر: ثقة وكان يدلس، وسماعه من أبي إسحاق بأخرة. انظر: \"تهذيب الكمال\" ٩/ ٣٥٩، \"تقريب التهذيب\" لابن حجر (٢٠٢٢).\n(٢) عامر بن شراحيل، ثقة.\n(٣) زياد بن أبيه وهو زياد بن عبيد الثقفي، وهو زياد بن سُميّة وهي أمه، له إدراك.\n(٤) [٢٤٤٢] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٣/ ١٤٠ بسنده -وفيه ضعف- عن الشعبي به.\nورواه ابن سعد في \"الطبقات الكبرى\" ٧/ ٩٩ عن رجلٍ عن زكريا عن الشعبي به، وفي سنده رجل مجهول.\nقلت: بهذِه الأسانيد الثلاثة يتقوى الأثر ويصبح في مرتبة الحسن لغيره.\nوالعلم عند الله.\nوقد روي هذا الأثر عن أبي موسى الأشعري موقوفًا عليه، رواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٣٧ وسنده ضعيف جدًا؛ فيه عبد العزيز ابن أبي ثابت، وهو متروك.","vol":"22","page":485},{"text":"<span data-type=\"title\" id=toc-4389>٢١ </span>- قوله ﷿: ﴿وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ﴾\nاختلف العلماء بأخبار الأنبياء ﵈ في سبب امتحان الله ﷿ نبيه داود ﵇ لما امتحنه به من الخطيئة:\nفقال قوم: كان سبب ذلك أنه ﵇ تمنى يومًا من الأيام على ربه ﷿ منزلة آبائه إبراهيم وإسحاق ويعقوب ﵈، وسأله أن يمتحنه نحو الذي امتحنهم ويُعطيه من الفضل نحو الذي كان أعطاهم، فروى السدي والكلبي ومقاتل عن أشياخهم ودخل حديث بعضهم في بعض قالوا: كان داود ﵇ قد قسم الدهر ثلاثة أيام، يوم يقضي فيه بين الناس، ويوم يخلو فيه لعبادة ربه سبحانه، ويوم يخلو فيه بنسائه وأشغاله، وكان يجد فيما يقرأ من الكتب فضل إبراهيم وإسحاق ويعقوب ﵈، فقال: يا رب أرى الخير كلّه قد ذهب به آبائي الذين كانوا قبلي. فأوحى الله ﷿ إليه أنهم ابتلوا ببلايا لم تُبتل بها فصبروا عليها ابتلي إبراهيم بنمرود لعنه الله وبذبح ابنه، وابتلي إسحاق بالذَّبح وبذهاب بصره، وابتُلي يعقوب بالحزن على يوسف، وإنك لم تُبتل بشيء من ذلك. فقال داود ﵇: ربِّ، فابتلِيني بمثل ما ابتليتهم وأعطني مثل ما أعطيتهم. فأوحى الله ﷿ إليه أنك مُبتلى في شهر كذا في يوم كذا، فاحترس فلما كان ذلك اليوم الذي وعده الله ﷿ دخل داود ﵇ محرابه وأغلق بابه وجعل يصلي ويقرأ الزبور، فبينما هو كذلك إذ جاءه الشيطان قد تمثَّل في صورة حمامة من ذهب فيها من كل لون","vol":"22","page":486},{"text":"حسن، فوقعت بين رجليه فمدّ يده ليأخذها. وفي بعض الروايات: ويدفعها إلى ابن صغير له، فلما أهوى إليها طارت غير بعيد من غير أن تؤيسه من نفسه فامتد إليها ليأخذها فتنحت فطارت حتى وقعت في كوة، فذهب ليأخذها فطارت من الكوة، فنظر داود أين تقع فيبعث إليها من يصيدها، فأبصر امرأة في بستان على شط بركة لها تغتسل. هذا قول الكلبي.\nوقال السدي: رآها تغتسل على سطح لها فرأى امرأة من أجمل النساء خَلْقًا، فعجب داود ﵇ من حسنها، وكانت منها التفاتة، فأبصرت ظِلّه فنفضت شعرها فغطّى بدنها، فزاده ذلك إعجابًا بها، فسأل عنها، فقيل: هي بتشايع بنت شايع امرأة أوريا بن حنانا وزوجها في غزاة بالبلقاء (١) مع أيوب بن صوريا بن أخت داود. فكتب داود ﵇ إلى ابن أخته أيوب صاحب بعث البلقاء أن ابعث أوريا إلى موضع كذا وقدّمه قبل التابوت، وكان من قُدّم على التابوت لا يحل أن يرجع وراءه حتى يفتح الله تعالى على يديه أو يستشهد، فبعثه وقدّمه فَفُتح له، فكتب إلى داود بذلك فكتب إليه أيضًا أن ابعثه إلى عدوّ كذا وكذا، فبعثه ففُتح له، فكتب إلى داود ﵇ بذلك، فكتب إليه أيضًا أن أبعثه إلى عدو كذا أشد منه بأسًا فبعثه، فقُتل في المرة الثالثة، فلما انقضت عدة المرأة تزوجها داود،\n_________\n(١) البَلْقَاء: كوة من أعمال دمشق بين الشام ووادي القرى، وبجودة حنطتها يضرب المثل. \"معجم البلدان\" لياقوت ١/ ٤٨٩.","vol":"22","page":487},{"text":"﵇ فهي أم سليمان ﵇ (١).\nوقال آخرون: كان سبب آمتحانه أن نفسه حدثته أن يُطيق قطع يوم بغير مقارفة سوء (٢) وهو ما:\n[٢٤٤٣] أخبرنا شعيب بن محمد (٣)، قال: نا مكي بن عبدان (٤)، قال: نا أحمد بن الأزهر (٥)، قال: نا روح بن عبادة (٦)، قال: نا سعيد (٧)، عن مطر (٨)، عن الحسن (٩) ﵀ قال: إن داود ﵇ جزّأ الدهر أربعة أجزاء، يومًا لنسائه ويومًا للعبادة ويومًا للقضاء بين بني إسرائيل، ويومًا لبني إسرائيل يذاكرهم ويذاكرونه ويُبكيهم ويُبكونه، قال: فلما كان يوم بني إسرائيل ذكروا فقالوا: هل يأتي على الإنسان يوم لا يصيب فيه ذنبًا، فأضمر داود ﵇ في نفسه أنه\n_________\n(١) هذه قصة باطلة منكرة من الإسرائيليات، وسيأتي الكلام عليها، وقد أوردها عدد من المفسرين، انظر: \"جامع البيان\" للطبري ٢٣/ ١٤٦، وابن الجوزي في \"زاد المسير\" ٧/ ١١٣، \"الدر المنثور\" للسيوطي ٥/ ٥٦٦.\n(٢) \"جامع البيان\" للطبري ٢٣/ ١٤٨، \"زاد المسير\" لابن الجوزي ٧/ ١١٤، \"الدر المنثور\" للسيوطي ٥/ ٥٦٦، \"تفسير القرآن\" لعبد الرزاق ٢/ ١١٦.\n(٣) أبو صالح البيهقي، مستور من أهل النواحي.\n(٤) المحدِّث الثقة المتقن.\n(٥) صدوق كان يحفظ ثم كبر فسار كتابه أثبتَ من حفظه.\n(٦) أبو محمد البصري، ثقة فاضل.\n(٧) سعيد بن أبي عروبة واسم أبي عروبة مِهران اليَشكُري مولاهم، أبو النضر البصري، ثقة حافظ كثير التدليس واختلط.\n(٨) مَطَر بن طهمان الوراق صدوق كثير الخطأ.\n(٩) البصري ثقة إمام كان يرسل كثيرًا ويدلس.","vol":"22","page":488},{"text":"سيطيق ذلك فلما كان يوم عبادته غلّق أبوابه وأمر أن لا يدخل عليه أحد وأكبّ على التوراة، فبينما هو يقرأ إذا حمامة من ذهب فيها من كل لون حسن قد وقعت بين يديه فأهوى إليها ليأخذها، فطارت فوقعت غير بعيد من غير أن تؤيسَه من نفسها فما زال يتبعها حتى أشرف على امرأة تغتسل فأعجبه خَلْقها وحسنها، فلما رأت ظِله في الأرض جَلَّلتْ نفسها بشعرها، فزاده ذلك بها إعجابًا وكان قد بعث زوجها على بعض جيوشه فكتب إليه أن سر على مكان كذا وكذا، مكانًا إذا سار إليه قُتل ولم يرجع ففعل فأصيب فخطبها داود ﵇ فتزوجها (١).\nوقال بعضهم في سبب ذلك ما:\n[٢٤٤٤] أخبرنا أبو عبد الله الحسين بن محمد (٢)، قال: نا مخلد\n_________\n(١) [٢٤٤٣] الحكم على الإسناد:\nالإسناد فيه شعيب بن محمد مستور، وفيه روح بن عبادة وهو ممن روى عن سعيد ابن أبي عروبة بعد الاختلاط.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٣/ ١٤٨ بسنده عن يزيد بن زريع عن سعيد بن أبي عروبة به. وسنده حسن، ويزيد ممن روى عن سعيد بن أبي عروبة قبل الاختلاط، انظر: \"الكواكب النيرات\" لابن الكيال (ص ٣٧).\nقلت: وهذا الأثر وإن كان سنده حسن إلا أنه موقوف على الحسن البصري وهو مما يُقطع بأنه مُتلقى عن أهل الكتاب مخالف للأصول الدالة على عصمة الأنبياء عن مثل هذِه المنكرات، وسيأتي التعقيب على هذِه القصة في آخر الأقوال الأربعة التي ذكرها المصنف.\n(٢) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"22","page":489},{"text":"ابن جعفر الباقرجي (١)، قال: نا الحسن بن علويه (٢)، قال: نا إسماعيل (٣)، قال: نا إسحاق (٤)، قال: نا سعيد بن بشير (٥)، عن قتادة (٦)، عن الحسن (٧)، قال: قال داود ﵇ حين ملَكَ: والله لأعدلن بينكم. فلم يستثنِ فابتُليَ (٨).\nوقال أبو بكر محمد بن عمر الورّاق: كان سبب ذلك أن داود ﵇ كان كثير العبادة فأُعجب بعمله فقال: هل في الأرض أحد يعمل عملي؟ ! فأتاه جبريل ﵇ فقال: إن الله ﷿ يقول: أُعجبتَ بعبادتك، والعُجب يأكل العبادة، فإن أعجبتَ ثانيًا وكَلْتُك إلى نفسك. قال: يا رب كِلْني إلى نفسي سنة. قال: إنها لكثيرة. قال: فشهرًا. قال: إنه لكثير. قال: فأسبوعًا. قال: إنه لكثير. قال: فيومًا\n_________\n(١) أبو علي، اختلط بعد أن كان أمره مستقيمًا.\n(٢) ثقة.\n(٣) إسماعيل بن عيسى البغدادي العطار، وثقه الخطيب.\n(٤) إسحاق بن بشر بن أبو حذيفة، كذاب.\n(٥) ضعيف يروي عن قتادة المنكرات.\n(٦) قتادة بن دعامة السدوسي، ثقة يدلس.\n(٧) البصري، ثقة كان يرسل كثيرًا ويدلس.\n(٨) [٢٤٤٤] الحكم على الإسناد:\nضعيف جدًا، فيه إسحاق بن بشر كذاب وشيخه سعيد بن بشير ضعيف، يروي عن قتادة المنكرات، وأيضًا لعنعنة قتادة.\nالتخريج:\nذكره ابن الجوزي في: \"زاد المسير\" ٧/ ١١٤، وكذلك القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٦٩.","vol":"22","page":490},{"text":"قال: إنه لكثير، قال: فساعة، قال: شأنك بها. فوكل الأحراس ولبس الصوف ودخل المحراب ووضع الزبور بين يديه، فبينا هو في نُسُكهِ وعبادته إذ وقع الطائر بين يديه وكان من أمر المرأة ما كان. قالوا: فلما دخل داود ﵇ بامرأة أوريا لم يلبث إلا يسيرًا حتى بحث الله ﷿ ملكين في صورة أنسيين فطلبا أن يدخلا عليه فوجداه في يوم عبادة، فمنعهما الحرس أن يدخلا عليه فتسورا المحراب عليه فما شعر وهو يصلي إلاَّ وهو بهما بين يديه جالسين، فذلك قوله ﷿:\n﴿وَهَلْ أَتَاكَ﴾ يا محمد ﴿نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ﴾ (١).\n_________\n(١) أقول: ما نقله المصنف هنا في تفسير هذِه الآية وما بعدها وما ينقله كثير من المفسرين من ذكر القصة المتعلقة بداود ﵇ والتي فيها ما لا يليق بمقام داود ﵇ كله راجع إلى الإسرائيليات التي لا ثقة بها ولا معول عليها، ولم يثبت فيها عن المعصوم - ﷺ - حديث يجب اتباعه.\nوقد رد هذِه القصة كثير من المحققين من أهل العلم: قال الإمام الفخر الرازي في \"مفاتيح الغيب\" ٢٦/ ١٦٥ - ١٦٩ بعد أن أشار إلى طرف منها: والذي أدين به وأذهب إليه أن ذلك باطل. ثم ذكر بطلان ذلك من وجوه عدة، راجعها ففيها حجة دامغة.\nوقال الإمام ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٨١ - ٨٢: قد ذكر المفسرون هاهنا قصة أكثرها مأخوذ من الإسرائيليات، ولم يثبت فيها عن المعصوم حديث يجب إتباعه، فالأولى أن يقتصر على مجرد تلاوة هذِه القصة وأن يرد علمها إلى الله ﷿ فإن القرآن حق، وما تضمنه فهو حق أيضًا.\nوقال أبو السعود في \"إرشاد العقل السليم\" ٧/ ٢٢٢: وأما ما يُذكر من أنه ﵊ دخل ذات يوم محرابه .. وذكر القصة، ثم قال: فإفكٌ مبتدع مَكَرُوه، ومكره مخترع بئسما مكروه تمجه الأسماع وتنفر عنه الطباع، ويلٌ لمن =","vol":"22","page":491},{"text":"وإنما جمع الفعل لأن الخصم اسم يصلح للواحد والجميع والاثنين والمذكر والمؤنث.\nقال لبيد - ﵁ -:\nوخصمٍ غِضابٍ ينفضُون الذُّحول كأنهم ... قروم غيارى كل أزهر مصَعب (١)\nوقال آخر:\nوخصمٍ غِضابٍ ينفُضُون لحَاهم ... كنَفضِ البراذينِ العِراب المخاليا (٢)\nوإنما جمع وهم اثنان لأن معنى الجمع ضم شيء إلى شيء، فالاثنان فما فوقهما جماعة كقول الله ﷿: ﴿فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ (٣).\n\n<span data-type=\"title\" id=toc-4390>٢٢ </span>- ﴿إِذْ دَخَلُوا عَلَى دَاوُودَ﴾\n_________\n= ابتدعه وأشاعه، وتبًا لمن اخترعه وأذاعه.\nوقال الشيخ الأمين الشنقيطي في \"أضواء البيان\" ٧/ ٢٤: واعلم أن ما يذكره كثير من المفسرين في تفسير هذِه الآية الكريمة ما لا يليق بمنصب داود عليه وعلى نبينا الصلاة والسلام كله راجع إلى الإسرائيليات، فلا ثقة به ولا مُعول عليه، وما جاء منه مرفوعًا إلى النبي - ﷺ - لا يصح منه شيء. اهـ.\n(١) انظر: \"لسان العرب\" لابن منظور ٤/ ٣٣٢، ١٢/ ٤٧٣، ١٨٠.\nوالذَّحول: جمع ذحل وهو الثأر. وقروم: جمع قرم، وهو الفحل العظيم من الإبل. وغيارى: جمع غيران.\nوالأزهر: الأبيض. والمصعب: الفحل الذي يودع من الركوب والعمل للفِحْلة.\n(٢) البيت ذكره القرطبي في \"الجامع لأحكام القرآن\" ولم ينسبه ١٥/ ١٦٥. ولم أجده في غيره، والله أعلم.\n(٣) التحريم: ٤.","vol":"22","page":492},{"text":"قال الفراء: قد يُجاء (بإذ) مرتين وتكون معناهما كالواحد كقولك: ضربتُك إذ دخلتَ عليّ إذ اجترأت فالدخول هو الاجتراء.\nويجوز أن يجعل إحداهما على مذهب (لَما) (١).\n﴿فَفَزِعَ مِنْهُمْ﴾ منهما حين هجما عليه محرابه بغير إذنه ﴿قَالُوا لَا تَخَفْ﴾ يا داوود ﴿خَصْمَانِ﴾ أي: نحن خصمان ﴿بَغَى بَعْضُنَا عَلَى بَعْضٍ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَلَا تُشْطِطْ﴾ ولا تَجُرْ (٢)، عن ابن عباس والضحاك.\nوقال السدّي: لا تُسْرِف (٣). وقال المُؤرّج: لا تُفرِط (٤).\nوقرأ أبو رجاء العطاردي: (ولا تَشْطُطْ) بفتح التاء وضم الطاء الأولى (٥).\nوالشططُ والإشطاط: مجاوزة الحدّ، وأصل الكلمة من قولهم: شطّت الدار واشتطّت إذا بعُدتْ (٦).\n_________\n(١) \"معاني القرآن\" للفراء ٢/ ٤٠١.\n(٢) \"النكت والعيون\" للماوردي ٥/ ٨٦، وقد نسب هذا القول للسدي. وانظر أيضًا \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١١٣.\n(٣) \"النكت والعيون\" للماوردي ٥/ ٨٦ وقد نقل هذا القول عن الأخفش ولم أره في معانيه، وانظر أيضًا \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٧٢.\n(٤) نقله القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٧٢ ولم ينسبه لأحد.\n(٥) \"المحرر الوجيز\" لابن عطية ٤/ ٤٩٩ وذكر أنها قراءة قتادة والحسن والجحدري وقال: ومعناه: ولا تُبعد. قلت: وهي من الشواذ. انظر: \"المحتسب\" لابن جني ٢/ ٢٧٧.\n(٦) \"لسان العرب\" لابن منظور ٧/ ٣٣٣ - ٣٣٤ (شطط). وانظر \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٢٦٧)، (شط).","vol":"22","page":493},{"text":"﴿وَاهْدِنَا إِلَى سَوَاءِ الصِّرَاطِ﴾ وسط الطريق (١). فإن قيل: كيف قال: إن هذا أخي، فأوجب الأخوة بين الملائكة ولا مناسبة بينهم لأنهم لا ينسلون؟\nفالجواب: أن معنى الآية: نحن كخصمين كما يقال وجههُ القمرُ حسنًا. أي: كالقمر.\nثم قال أحد الخصمين:\n\n<span data-type=\"title\" id=toc-4391>٢٣ </span>- ﴿إِنَّ هَذَا أَخِي﴾\nعلى التمثيل لا على التحقيق على معنى كونهما على طريقة واحدة وجنس واحد كقوله تعالى: ﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ﴾ (٢).\nوقد قيل: إن المتسوّرين كانا أخوين من بني إسرائيل لأب وأم، وإن أحدهما كان ملكا والآخر لم يكن ملكًا، فَنَبَّها داود ﵇ على ما فعل، قال تعالى: ﴿لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ﴾ وهذا من أحسن التعريض حين كنَّى بالنِّعَاج عن النساء، والعربُ تفعل ذلك كثيرًا توّري عن النساء بالظباء والشاء والبقر، وهو كثيرٌ فاشٍ في أشعارهم (٣)، قال الحسين بن الفضيل: هذا تعريض للتفهيم\n_________\n(١) قال الراغب الأصبهاني (ص ٤٥٣) (سوى): ومكان سُوِّي وسواء: وسَطٌ، وقوله: ﴿فَانْبِذْ إِلَيْهِمْ عَلَى سَوَاءٍ﴾ [الأنفال: ٥٨] أي: عَدْلٍ من الحكم. اهـ.\nوانظر أيضًا \"بصائر ذوي التمييز\" للفيروزآبادي ٣/ ٢٨٧ (سوى).\n(٢) الحجرات: ١٥.\n(٣) ومن أشعارهم في ذلك قول الأعشى:\nفَرَميْتُ غَفْلةَ عَيْنِهِ عن شاتِهِ ... فَأَصَبْتُ حَبَّةَ قَلْبِهَا وَطِحالها =","vol":"22","page":494},{"text":"والتنبيه، لأنه لم يكن هناك نعاج، ولا بغيٌ وإنما هو كقول الناس: ضرب زيدٌ عمرًا، وظلم عمرو زيدًا واشترى بكر دارًا. وما كان هناك ضرب ولا ظلم ولا شراء.\n﴿فَقَالَ أَكْفِلْنِيهَا﴾ قال ابن عباس - ﵁ -: أعطنيها (١).\nوقال ابن جبير عنه: تحول لي عنها (٢).\nوقال مجاهد: انزل لي عنها (٣).\nوقال أبو العالية: ضُمَّها إليّ حتى أكفلَها (٤).\n_________\n= البيت للأعشى كما في \"ديوانه\" (ص ١٥٠) وهو من شواهد أبي عبيدة في \"مجاز القرآن\" ٢/ ١٨١.\nوالشاهد فيه أنه كنّى عن زوجة الرجل بالشاة، يريد أنه نظر إليها في غفلة من زوجها، فأسرها بجماله، ووقع حبُّها له في سويداء قلبها. وانظر \"لسان العرب\" لابن منظور ٢/ ٣٨٠ (نعج).\n(١) \"جامع البيان\" للطبري ٢٣/ ١٢٤ ونسبه لابن زيد، \"النكت والعيون\" للماوردي ٥/ ٨٧، ونسبه للحسن، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٧٤.\n(٢) \"النكت والعيون\" للماوردي ٥/ ٨٧ ونسبه لابن عباس وابن مسعود وانظر \"معاني القرآن\" للنحاس ٦/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٧٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢٤٠.\n(٣) \"جامع البيان\" للطبري ٢٣/ ١٤٣، \"معاني القرآن\" للزجاج ٤/ ٣٢٧، وانظر \"معاني القرآن\" للنحاس ٦/ ١٠٠ ونسبه لعبد الله بن مسعود، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٧٤.\n(٤) \"النكت والعيون\" للماوردي ٥/ ٨٧ ونسبها ليحيى. وانظر \"معاني القرآن\" للنحاس ٦/ ١٠٠، ونسبها لعبد الله بن عباس، وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٧٤.","vol":"22","page":495},{"text":"وقال ابن كيسان: اجعلها كفلي، أي: نصيبي (١).\n﴿وَعَزَّنِي﴾ وغلبني ﴿فِي الْخِطَابِ﴾ قال الضحاك: إن تكلم كان أفصح مني، وإن حارب كان أبطش مني (٢).\nوقرأ عبيد بن عُمير: (وعازني في الخطاب) بالألف من المعازّة وهي المغالبة (٣).\n\n<span data-type=\"title\" id=toc-4392>٢٤ </span>- فـ ﴿قَالَ﴾ داود: ﴿لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَى نِعَاجِهِ﴾\nفإن قيل: كيف جاز لداود ﵇ أن يحكم وهو لم يسمع كلام الخصم الآخر.\nقيل: إن معنى الآية أن أحدهما لما ادعى على الآخر اعترف له صاحبه، فعند اعترافه فصل القضية بقوله: (لقد ظلمك) فحذف الاعتراف، لأن ظاهر الآية دال عليه، كقول العرب: أمرتك بالتجارة فكسبت الأموال. أي: فاتّجرت فاكتسبت الأموال.\nوقال الشاعر:\n_________\n(١) \"المحرر الوجيز\" لابن عطية ٤/ ٥٠٠، \"الجامع لأحكام القرآن\" ١٥/ ١٧٤.\n(٢) \"جامع البيان\" للطبري ٢٣/ ١٤٤.\n(٣) \"المحرر الوجيز\" لابن عطية ٤/ ٥٠٠، ورويت أيضًا عن ابن مسعود وأبو الضحي كما أفاده ابن عطية، وهي من القراءات الشاذة، وكذلك قراءة (وعَزَني) بالتخفيف كما في \"المحتسب\" لابن جني ٢/ ٢٧٨، وانظر \"معاني القرآن\" للنحاس ٦/ ١٠١، \"زاد المسير\" لابن الجوزي ٧/ ١٢٠ وعبيد هو عبيد بن عُمير بن قتادة الليثي أبو عاصم المكي ولد على عهد النبي - ﷺ -، قاله مسلم، وعدّه غيره في كبار التابعين، مجمع على ثقة، مات قبل ابن عمر، روى له (ع)، \"تقريب التهذيب\" لابن حجر (٤٣٨٥)، (ص ٣٧٧)، \"سير أعلام النبلاء\" للذهبي ٤/ ١٥٦.","vol":"22","page":496},{"text":"تقول ابنتي لما رأتني شاحبًا ... كأنك يحميك الطعام طبيب\nتتابع أحداث يخرّ من إخوتي ... فشيّبن رأسي والخطوب تشيب (١)\n﴿وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ﴾ الشركاء ﴿لَيَبْغِي بَعْضُهُمْ عَلَى بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾ فليسوا كذلك ﴿وَقَلِيلٌ مَا هُمْ﴾.\nودليل ما ذكرنا من التأويل: ما قال السدي بإسناده: أن أحدهما لما قال: (إن هذا أخي) الآية فقال داود ﵇ للآخر: ما تقول؟ فقال: إن لي تسعًا وتسعين نعجة ولأخي هذا نعجة واحدة وأنا أريد أن آخذها منه فأكمل نعاجي مائة. قال: وهو كاره! قال: إذًا لا ندعك وذلك، وإن رمت ذلك ضربنا منك هذا وهذا يعني طرف الأنف وأصله والجبهة، فقال: يا داود أنت أحق أن يضرب منك هذا وهذا؛ حيث لك تسع وتسعون امرأة ولم يكن لأوريا إلا امرأة واحدة فلم تزل به تعرضه للقتل حتى قُتل وتزوجت امرأته. قال: فنظر داود ﵇ فلم ير أحدًا، فعرف ما قد وقع فيه (٢). فذلك قوله ﷿ ﴿وَظَنَّ﴾ وأيقن ﴿دَاوُودُ أَنَّمَا فَتَنَّاهُ﴾ ابتليناه.\nقال سعيد بن جبير: إنما كانت فتنة داود ﵇ النظر، ولم يتعمد\n_________\n(١) لم أجد هذين البيتين والعلم عند الله. وقوله في البيت الثاني (.. يخرّ من أخوتي) فيه غموض ولعله تصحيف، ولعل صوابه (... تخرّ من قوتي) والعلم عند الله.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٨٧، \"جامع البيان\" للطبري ٧/ ٨١، \"زاد المسير\" لابن الجوزي ٧/ ١٢١، \"المصنف\" لابن أبي شيبة ٧/ ٦٧ - ٦٨.","vol":"22","page":497},{"text":"داود النظر إلى المرأة، ولكنه أعاد النظر إليها فصارت عليه (١).\nفهذِه أقاويل السلف من أهل التفسير في قصة امتحان داود ﵇ (٢).\nوقد روي عن الحارث الأعور عن علي بن أبي طالب - ﵁ - أنه قال: من حدّث بحديث داود ﵇ على ما يرويه القُصّاص معتقدًا صحته جلدته حدّين لعظيم ما ارتكب وجليل ما احتقب (٣) من الوزر والإثم، يرمي من قد رفع الله ﷿ محلّه وأبانه من خلقه رحمة للعالمين وحجة للمهتدين (٤)! !\nفقال القائلون بتنزيه المرسلين في هذِه القصة: إن ذنب داود ﵇ إنما كان أنه تمنى أن يكون له امرأة أوريا حلالًا له، وحدّث نفسه بذلك فاتفق له غزو أوريا وتقدّمه في الحرب وهلاكه، فلما بلغه قتلُه لم يَجْزَعْ عليه ولم يتوجّع له كما جزع على غيره من جنده إذا هلك، ثم تزوج امرأته، فعاتبه الله على ذلك؛ لأن ذنوب الأنبياء وإن صغرت فهي\n_________\n(١) \"الدر المنثور\" للسيوطي ٥/ ٥٦٩ وعزاه لسعيد بن منصور، ولا يزال الجزء الخاص بتفسير سورة ص مخطوطًا. ورواه ابن أبي شيبة في \"مصنفه\" ٦/ ٣٤٢.\n(٢) قلت: تقدم الكلام قريبًا على هذِه الأقاويل في قصة داود ﵇ مع امرأة أوريا وأن ما ينقله المفسرون هاهنا باطل مأخوذ من الإسرائليات المخالفة للأصول.\n(٣) احْتَقَبَ فلان الإثم: أي جَمَعَهُ وحمله خَلْفَهُ.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣٢٥ - ٣٢٦ (حقب).\n(٤) ذكره ابن العربي في \"أحكام القرآن\" ٤/ ١٦٣٩ وقال بعده: (وهذا مما لا يصح عنه). وكذلك ذكره الألوسي في \"روح المعاني\" ٢٣/ ١٨٦ وقال: إن زين الدين أبي الفضل عبد الرحيم بن الحسين العراقي قال: إن الخبر لم يصح عن علي - ﵁ -.","vol":"22","page":498},{"text":"عظيمة عند الله ﷿.\nوقال بعضهم: كان ذنب داود ﵇ أن أوريا كان قد خطب تلك المرأة ووطّن نفسه عليها، فلما غاب في غزاة خطبها داود ﵇ فزُوجِّت منه لجلالته، فاغتم لذلك أوريا غمًّا شديدًا، فعاتبه الله ﷿ على ذلك حيث لم يترك هذِه الواحدة لخاطبها الأول وقد كانت عنده تسع وتسعون امرأة (١).\nمما يصدق ما ذكرنا قبلُ عن المفسرين المتقدمين ما:\n[٢٤٤٥] أخبرني عقيل بن محمد بن أحمد الفقيه (٢) أن المعافى بن زكريا القاضي (٣) ببغداد أخبره عن محمد بن جرير الطبري (٤)، قال: حدثني يونس بن عبد الأعلى (٥)، قال: نا ابن وهب (٦)، قال: أخبرني ابن لهيعة (٧)، عن أبي صخر (٨)، عن يزيد\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٧/ ١١٦، \"التسيهل لعلوم التنزيل\" للكلبي ٣/ ٣٩٧ - ٣٩٨، \"روح المعاني\" للألوسي ٢٣/ ١٨٥.\n(٢) لم أجد ترجمته.\n(٣) أبو الفرج النهراواني الجريري، ثقة.\n(٤) الإمام العَلَم المجتهد، عالم العصر أو جعفر الطبري، ثقة.\n(٥) أبو موسى المصري ثقة.\n(٦) عبد الله بن وهب بن مسلم القرشي مولاهم أبو محمد المصري الفقيه، ثقة حافظ.\n(٧) عبد الله بن لَهِيعة بن عقبة الحضري أبو عبد الرحمن المصري القاضي، صدوق خلط بعد احتراق كتبه، وروايه ابن المبارك وابن وهب عنه أعدل من غيرهما.\n(٨) حميد بن زياد أبو صخر ابن أبي المخارق الخراط صاحب العَباء مدني سكن مصر، صدوق يهم.","vol":"22","page":499},{"text":"الرقاشي (١)، عن أنس بن مالك - ﵁ - سمعه يقول سمعت رسول الله - ﷺ - يقول:\n\"إن داود ﵇ حين نظر إلى المرأة فأهم بها قطع علي بني إسرائيل بعثا فأوصى صاحب البعث فقال: إذا حضر العدوّ فقرب فلانًا بين يدي التابوت، وكان التابوت في ذلك الزمان يُستنصر به، من قدم بين يدي التابوت لم يرجع حتى يُقتل أو ينهزم عنه الجيش، فقتل زوج المرأة، ونزل الملكان يقصّان عليه قِصّة ففطن داود ﵇ فسجد فمكث أربعين ليلة ساجدًا حتى نبت الزرع من دموعه على رأسه وأكلتِ الأرض من جبينه، وهو يقول في سجوده: ربِّ زلَّ داود زلَّة أبعد ما بين المشرق والمغرب، ربِّ إن لم ترحم ضعفَ داود وتغفر ذنبه جعلت ذنبه حديثًا في الخُلُوفِ من بعدُ، فجاءه جبريل ﵇ من بعد أربعين ليلة فقال: يا داود إن الله قد غفر لك الهمَّ الذي هممت به. فقال داود ﵇: عرفتُ أن الرب قادر على أن يغفر لي الهمَّ الذي هممتُ به وقد عرفتُ أن الله ﷿ عدل لا يميل، فكيف بفلان إذا جاء يوم القيامة فقال: رب دمي الذي عند داود، فقال جبريل ﵇: ما سألتُ ربّك عن ذلك ولئن شئت لأفعلن، قال: نعم فعرج جبريل ﵇ وسجد داود ﵇ فمكث ما شاء الله ثم نزل فقال: قد سألتُ الله ﷿ يا داود عن الذي أرسلتني به فقال: قل لداود إن الله يجمعكما يوم القيامة فيقول له: هَبْ لي دمك الذي عند داود فيقول هو لك يا رب، فيقول: فإن لك في الجنة\n_________\n(١) يزيد بن أبان الرِّقاشي أبو عمرو البصري القاصّ زاهد ضعيف.","vol":"22","page":500},{"text":"ما شئت واشتهيت عِوضًا\" (١).\n[٢٤٤٦] أخبرني الحسين بن محمد بن الحسين بن فنجويه (٢) بقراءتي عليه قال: حدثني مخلد بن جعفر الباقرحي (٣)، قال: نا الحسن بن علويه (٤)، قال: نا إسماعيل بن عيسى (٥)، قال: نا إسحاق بن بشر (٦)، قال:\n_________\n(١) [٢٤٤٥] الحكم على الإسناد:\nالحديث سنده ضعيف: شيخ المصنف لم أجده، ويزيد ضعيف.\nالتخريج:\nرواه الحكيم الترمذي في \"نوادر الأصول\" عن يزيد الرقاشي، عن أنس مرفوعًا، ورواه أيضًا ابن أبي حاتم \"تفسير القرآن العظيم\" عن أنس ١٠/ ٣٢٣٩، قال ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٨٢: رواه ابن أبي حاتم، ولا يصح سنده لأنه من رواية يزيد الرقاشي عن أنس، ويزيد وإن كان من الصالحين لكنه ضعيف الحديث عند الأئمة. ا. هـ.\nوضعف إسناده أيضًا السيوطي في \"الدر المنثور\" ٥/ ٥٦٥.\nوقال الألباني: باطل. وقال: والظاهر أنه من الإسرائيليات التي نقلها أهل الكتاب الذين لا يعتقدون العصمة في الأنبياء، أخطأ يزيد الرقاشي، فرفعه إلى النبي - ﷺ -. انظر: \"سلسلة الأحاديث الضعيفة\" ١/ ٤٨٥.\nوقال ابن العربي في \"أحكام القرآن\" ٤/ ١٦٣٦: وأما قولهم: إنها لما أعجبته أمر بتقديم زوجها للقتل في سبيل الله. فهذا باطل قطعًا، فإن داود لم يكن ليريق دمه في غرض نفسه اهـ.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ثقة، اختلط بعد أن كان أمره مستقيمًا.\n(٤) ثقة.\n(٥) العطار، ضعفه الأزدي، وصححه غيره.\n(٦) كذاب، مصنف كتاب (المبتدأ) ينقل منه ابن جرير فمن دونه، حدث فيه ببلايا وموضوعات.","vol":"22","page":501},{"text":"نا جُوَيبر (١) ومقاتل (٢)، عن الضحاك (٣)، عن ابن عباس - ﵄ - (٤).\n[٢٤٤٧] قال (٥): وأخبرني سعيد بن بشير (٦) وعصمة بن خداش القطعي (٧)، عن قتادة (٨)، عن الحسن (٩) وابن سمعان (١٠)، عمن يخبره عن كعب الأحبار (١١).\n[٢٤٤٨] قال (١٢): وأخبرني أبو إلياس (١٣)، عن وهب بن منبه (١٤) قالوا جميعًا: إن داود ﵇ لما دخل عليه الملكان فقضى على نفسه فتحولا في صورتهما فعرجا وهما يقولان قضى الرجل على نفسه.\n_________\n(١) ضعيف جدًّا.\n(٢) ابن سليمان كذبوه وهجروه.\n(٣) ابن مزاحم، صدوق كثير الإرسال.\n(٤) [٢٤٤٦] الحكم على الإسناد:\nأثر ابن عباس سنده ضعيف جدًا، غالب السند ضعفاء، وابن سليمان كذاب، وكذلك إسحاق بن بشر.\n(٥) القائل هو إسحاق بن بشر، كذاب.\n(٦) ضعيف، يروي عن قتادة المنكرات.\n(٧) عصمة بن خداش القطعي، لم أجده.\n(٨) قتادة بن دعامة السدوسي، ثقة، ثبت.\n(٩) الحسن البصري، ثقة، كان يرسل كثيرًا ويدلس.\n(١٠) عبد الله بن زياد بن سليمان بن سمعان المخزومي، متروك.\n(١١) ابن ماتِع، ثقة.\n(١٢) القائل إسحاق بن بشر، كذاب.\n(١٣) إدريس بن سنان أبو إلياس الصنعاني بن بنت وهب بن منبه ضعيف من السابعة.\n(١٤) أبو عبد الله الأبْناوي، ثقة.","vol":"22","page":502},{"text":"وعلم داود ﵇ أنه إنما عُني به، فخرَّ ساجدًا أربعين لا يرفع رأسه إلا لحاجة ولوقت صلاة مكتوبة ثم يعود ساجدًا ثم لا يرفع رأسه إلا لحاجة لابدّ منها، ثم يعود فيسجد تمام أربعين يومًا لا يأكل ولا يشرب وهو يبكي حتى نبت العُشب حول رأسه وهو ينادي ربه ﷿ ويسأله التوبة، فكان يقول في سجوده: سبحان الملك الأعظم الذي يبتلي الخلق بما يشاء، سبحان خالق النور، سبحان الحائل بين القلوب، سبحان خالق النور، إلهي خلّيتَ بيني وبين عدوّي إبليس فلم أقم لفتنته إذ نزلت بي، سبحان خالق النور، إلهي تبكي الثكلى على ولدها إذا فقدته وداود يبكي على خطيئته، سبحان خالق النور، إلهي لم أتعظ بما وعظت به غيري، سبحان خالق النور، إلهي أنت خلقتني وكان في سابق علمك ما أنا صائر إليه، سبحان خالق النور، إلهي يُغسل الثوب فيذهب دَرَنُه ووسخه والخطيئة لازمة لي لا تذهب عني، سبحان خالق النور، إلهي أمرتني أن أكون لليتيم كالأب الرحيم وللأرملة كالزوج الرحيم فنسيت عهدك، سبحان خالق النور، إلهي الويل لداود إذا كُشف عنه الغطاء فيقال: هذا داود الخاطئ سبحان خالق النور، إلهي بأيّ عَيْنيْن انظر بهما إليك يوم القيامة وإنما ينظر الظالمون من طرفٍ خفيّ، سبحان خالق النور، إلهي بأي قدم أقدم بها أمامك يوم تزول أقدام الخاطئين، سبحان خالق النور، إلهي ويل للخاطئين يوم القيامة من سوء الحساب، سبحان خالق النور، إلهي مضت النجوم وكنت أعرفها بأسمائها فتركتني والخطيئة لازمة","vol":"22","page":503},{"text":"لي، سبحان خالق النور، إلهي من أين يطلب العبدُ المغفرة إلا من عند سيده، سبحان خالق النور، إلهي مطرت السماء ولم تمطر حولي، سبحان خالق النور، إلهي أعشبت الأرض ولم يعشب حولي لخطيئتي، سبحان خالق النور، إلهي أنا الذي لا أطيق حرّ شَمْسِك فكيف أطيق حرّ نارك، سبحان خالق النور، إلهي أنا الذي لا أطيق صوت رعدك فكيف أطيق صوت جهنم، سبحان خالق النور، إلهي يستتر الخاطئون بخطاياهم دونك وأنت شاهدهم حيث كانوا، سبحان خالق النور، إلهي قرح الجبين وخمدت العينان من مخافة الحريق على جسدي، سبحان خالق النور، إلهي الطير يسبح لك بأصوات ضعاف يخافك وأنا العبد الخاطئ الذي لم يَرع وصيّتك، سبحان خالق النور، إلهي أنت المغيث وأنا المستغيث فمن يدعو المستغيث إلا المغيث، سبحان خالق النور، إلهي قد تعلم سِرّي وعلانيتي فاقبل عذري، سبحان خالق النور، اللهم إني أسألك يا إله إبراهيم وإسماعيل وإسحاق ويعقوب أن تعطيني سُؤلي فإن إليك رغبتي، سبحان خالق النور، اللهم برحمتك اغفر لي ذنوبي ولا تباعدني من رحمتك لهواني، سبحان خالق النور، اللهم إني أعوذ بك من دعوة لا تستجاب وصلاة لا تتقبل وذنب لا يغفر وعذر لا تقبله، سبحان خالق النور، إلهي أعوذ بنور وجهك الكريم من ذنوبي التي أوبقتني، سبحان خالق النور، إلهي فررتُ إليك بذنوبي وأعترفُ بخطيئتي فلا تجعلني من القانطين ولا تخزني يوم الدين،","vol":"22","page":504},{"text":"سبحان خالق النور، إلهي قرح الجبين وفنيت الدموع وتناثر الدود من ركبتي وخطيئتي ألزم بي من جلدي، سبحان خالق النور. فأتاه نداء: يا داود، أجائع أنت فتطعم، أظمآن أنت فتسقى، أمظلوم أنت فتنصر. ولم يُجبه في ذكر خطيئته بشيء، فصاح صيحة هاج من حوله، ثم نادى: يا رب، الذنبَ الذنب الذي أصبته فنُودي يا داود، ارفع رأسك فقد غفرت. فلم يرفع رأسه حتى جاء جبريل ﵇ فرفعه.\nوقال وهب: إن داود ﵇ أتاه نداء أني قد غفرتُ لك، قال: يا رب، كيف وأنت لا تظلم أحدًا؟ ! قال: اذهب إلى قبر أوريا فناده وأنا أُسْمعه نداءك فتحلل منه. قال: فانطلق حتى أتى قبره وقد لبس المُسُوح (١) حتى جلس عند قبره ثم نادى أوريا فقال لبيك من هذا الذي قطع عليّ لذّتي وأيقظني؟ قال: أنا داود قال: ما جاء بك يا نبي الله؟ قال: أسألك أن تجعلني في حِلٍّ مما كان منّي إليك قال: وما كان منك إليَّ، قال: عرَّضتك للقتل، قال: عرضتني للجنة فأنت في حِلّ فأوحى الله ﷿ إليه: يا داود ألم تعلم أني حكم عدل لا أقضي بالتعنّت والتغرير، ألا أعلمته أنك قد تزوجت امرأته، قال: فرجع إليه فناداه فأجابه فقال من هذا الذي قطع عليّ لذتي، قال: أنا داود، قال: يا نبي الله أليس قد عفوتُ عنك، قال: نعم، ولكن إنما فعلت ذلك لمكان امرأتك وتزوجتها. قال: فسكت فلم\n_________\n(١) المُسُوح: لباس الرهبان. انظر: \"المغرب في ترتيب المعرب\" للجواليقي ٢/ ٢٦.","vol":"22","page":505},{"text":"يجبه فدعاه فلم يجبه، وعاوده فلم يجبه فقام عند قبره وجعل التراب على رأسه ثم نادى الويل لداود ثم الويل لداود، سبحان خالق النور، الويل لداود ثم الويل له إذا نصبت الموازين بالقسط، سبحان خالق النور، الويل لداود ثم الويل الطويل له حين يؤخذ بذقنه فيُدفع إلى المظلوم، سبحان خالق النور، الويل لداود ثم الويل الطويل حين يُسْحب على وجهه مع الخاطئين إلى النار، سبحان خالق النور! الويل لداود ثم الويل الطويل له حين يقرنه الزبانية مع الظالمين إلى النار، سبحان خالق النور. قال: فأتاه نداء من السماء يا داود قد غفرت لك ذنبك ورحمت بكاءك واستجبت دعاءك وأقلتُ عثرتك، قال: يا رب كيف لي أن تعفو عني وصاحبي لم يعفُ عني، قال: يا داود أُعطيه يوم القيامة ما لم تر عيناه ولم تسمع أذناه فأقول له رضيَ عبدي؟ فيقول: يا رب من أين لي هذا ولم يبلغه عملي؟ ! فأقول له: هذا عوض عن عبدي داود، فأستوهبك منه فيهبك لي، قال: يا رب الآن عرفتُ أنك قد غفرتَ لي (١). فذلك قوله ﷿: ﴿فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ﴾.\n\n<span data-type=\"title\" id=toc-4393>٢٥ </span>- ﴿فَغَفَرْنَا لَهُ ذَلِكَ﴾ يعني ذلك الذنب ﴿وَإِنَّ لَهُ﴾ بعد المغفرة\n_________\n(١) [٢٤٤٧، ٢٤٤٨] الحكم على الإسناد:\nهذا الأثر بطوله المروي عن ابن عباس وكعب الأحبار ووهب بن منبه مدار إسناده على إسحاق بن بشر وهو كذاب، وقد بينت حال كل سند وما فيه من ضعف فيما سبق، وهو كله من الإسرائيليات. وانظر: \"الدر المنثور\" للسيوطي ٥/ ٥٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٨٥ - ١٨٦.","vol":"22","page":506},{"text":"قال تعالى: ﴿عِنْدَنَا﴾ يوم القيامة ﴿لَزُلْفَى وَحُسْنَ مَآبٍ﴾ يعني: حسن مرجعٍ.\n[٢٤٤٩] وأخبرني ابن فنجويه (١)، قال: نا مخلد بن جعفر (٢)، قال: نا الحسن بن علويه (٣)، قال: نا إسحاق بن بشر (٤)، قال: نا أبو إلياس (٥) ومقاتل (٦) وأبو عبد الرحمن الجَنَدي (٧)، عن وهب بن منبّه (٨)، قال: إن داود ﵇ لما تاب الله ﷿ عليه بكى على خطيئته ثلاثين سنة لا ترقأ له دمعة ليلًا ونهارًا، وكان أصحاب الخطيئة وهو ابن سبعين سنة فقسم الدهر بعد الخطيئة على أربعة أيام، فكان يوم للقضاء بين بني إسرائيل، ويوم لنسائه، ويوم يسيح في الفيافي وفي الجبال والسواحل، ويوم يخلو في دارٍ له فيها أربعة آلاف محراب، فيجتمع إليه الرهبان فينوح معهم على نفسه يساعدونه على ذلك، فإذا كان يوم سياحته يخرج في الفيافي فيرفع صوته بالمزامير فيبكي ويبكي معه الشجر والرمال والطير والوحوش حتى يسيل من دموعهم مثل الأنهار، ثم يجيء إلى الجبال فيرفع صوته بالمزامير فيبكي\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الباقرحي. ثقة.\n(٣) ثقة.\n(٤) كذاب.\n(٥) ضعيف.\n(٦) ابن سليمان كذبوه، وهجروه.\n(٧) عبد الله بن رشيد، مستقيم الحديث.\n(٨) ثقة.","vol":"22","page":507},{"text":"ويبكي معه الجبال والحجارة والدّواب والطير حتى تسيل أودية من بكائه، ثم يجيء إلى الساحل فيرفع صوته بالمزامير فيبكي وتبكي معه الحيتان ودواب البحر والسباع وطير الماء، فإذا أمسى رجع، فإذا كان يوم نوحه على نفسه نادى مناديه أن اليوم يوم نوح داود على نفسه فليحضر من يساعده، قال فيدخل الدار التي فيها المحاريب فيُبسط له فرش من مُسُوح حشوها ليف، فيجلس عليها وتجيء الرهبان أربعة آلاف راهب عليهم البرانس (١) فيجلسون وفي أيديهم العِصِيّ فيجلسون في تلك المحاريب ثم يرفع داود ﵇ صوته بالبكاء والنوح على نفسه، ويرفع الرهبان معه أصواتهم فلا يزال يبكي حتى يغرق الفراش في دموعه ويقع داود ﵇ فيها مثل الفرخ يضطرب فيجيء ابنه سليمان ﵇ فيحمله فيأخذ داود ﵇ من تلك الدموع بكفيه ثم يمسح بها وجهه ويقول يا رب اغفر ما ترى، فلو عُدِل بكاء داود ﵇ ببكاء أهل الدنيا لعدله (٢).\n_________\n(١) البرانس: جمع بُرْنُس وهو كل ثوب رأسه منه ملتزق به. \"لسان العرب\" لابن منظور ٦/ ٢٦ (برنس).\n(٢) [٢٤٤٩] الحكم على الإسناد:\nضعيف جدًا فيه إسحاق بن بشر، ومقاتل، متهمان بالكذب، وفيه أيضًا أبو إلياس، ضعيف.\nالتخريج:\nقلت: وهذا الأثر مأخوذ من أهل الكتاب، وقد عرف ابن منبه بالأخذ عنهم، وفي الأثر ما يستغرب جدًا والعلم عند الله.\nقوله: (لو عدل بكاء داود ....) إلخ.","vol":"22","page":508},{"text":"[٢٤٥٠] وأخبرني ابن فنجويه (١)، قال: نا ابن ماجه (٢)، قال: نا الحسن بن أيوب (٣)، قال: نا عبد الله بن أبي زياد (٤)، قال: نا سيّار (٥)، عن جعفر (٦)، قال: سمعت ثابتًا (٧) يقول: ما شرب داود ﵇: شرابًا بعد المغفرة إلا ونصفه ممزوج بدموع عينيه (٨).\n_________\n= رواها ابن أبي شيبة في \"المصنف\" ٧/ ٦٩، والبيهقي في \"شعب الإيمان\" ١/ ٥٠١ عن ابن بريدة موقوفًا عليه ولفظه (لو عدل بكاء أهل الأرض ببكاء داود ما عدله). ورجاله ثقات. وهو مأخوذ من الإسرائيليات، لأنه لا يشبه كلام النبوة لما فيه من المبالغة. وقد روي مرفوعًا، وفي سنده أحمد بن بشير، قال فيه الدارمي: متروك. قال ابن عدي في \"الكامل\" ١/ ١٦٥ - ١٦٦: لم يذكر فيه -يعني في سند الحديث الأول- بريدة ولا النبي - ﷺ -، وهذِه الرواية أصح. وقال أيضًا: وهذا الحديث من منكرات أحمد بن بشير.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الإمام الثقة صاحب السنن.\n(٣) القزويني، قال أبو حاتم: صدوق.\n(٤) عبد الله بن الحكم بن أبي زياد القطواني أبو عبد الرحمن الكوفي الذهقان صدوق.\n(٥) سيّار بن حاتم العَنَزي أبو سلمة البصري صدوق، له أوهام.\n(٦) جعفر بن سليمان الضُّبعي، أبو سليمان البصري صدوق، زاهد، لكنه كان يتشيع.\n(٧) ثابت بن أسلم البُناني أبو محمد البصري، ثقة عابد.\n(٨) [٢٤٥٠] الحكم على الإسناد:\nسنده حسن وهو موقوف على ثابت.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ١/ ٤٩٥ من طريق أبي عبد الله الحافظ عن أبي العباس محمد بن يعقوب عن الخضر بن أبان عن سيّار به.\nوفيه أبو العباس، لم أجد له ترجمة، وفيه أيضًا الخضر بن أبان، ضعفه الحاكم وغيره. =","vol":"22","page":509},{"text":"[*] وأخبرني ابن فنجويه (١)، قال: نا ابن مالك (٢)، قال: نا عبد الله بن أحمد بن حنبل (٣)، قال: نا أبي (٤)، قال: نا الوليد بن مسلم (٥)، قال عثمان بن أبي العاتكة (٦): (أنه كان من دعاء داود ﵇ سبحانك إلهي إذا ذكرت خطيئتي ضاقت عليّ الأرض برحبها، وإذا ذكرتُ رحمتك أرتد إلى روحي، إلهي أتيتُ أطِبَّاء عبادك ليداووا لي خطيئتي فكلهم عليك يدلني) (٧).\n[*] وأخبرني ابن فنجويه (٨)، قال: نا عبد الله بن يوسف بن أحمد ابن مالك (٩)، قال: نا محمد بن موسى الحلواني (١٠)، قال: نا مهنّا بن\n_________\n= انظر: \"المغني في الضعفاء\" للذهبي ١/ ٢١٠، \"ميزان الاعتدال\" للذهبي ٢/ ٤٤٣.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن جعفر بن حمدان بن مالك أبو بكر القطيعي، ثقة.\n(٣) أبو عبد الرحمن، ولد الإمام، ثقة.\n(٤) أبو عبد الله، أحد الأئمة ثقة حافظ فقيه.\n(٥) ثقة لكنه كثير التدليس والتسوية.\n(٦) عثمان بن أبي العاتكة واسم أبي العاتكة سليمان الأزدي أبو حفص الدمشقي القاصُّ، صدوق، ضعفوه في روايته عن علي بن يزيد الأَلْهاني.\n(٧) [٢٤٥١] الحكم على الإسناد:\nسنده حسن، وهو موقوف على عثمان بن أبي عاتكة.\nالتخريج:\nأورده الحكيم الترمذي في \"نوادر الأصول\" ٢/ ١٨٣.\n(٨) ثقة، صدوق، كثير الرواية للمناكير.\n(٩) لم أجد له ترجمة.\n(١٠) أبو جعفر، صدوق ثقة.","vol":"22","page":510},{"text":"يحيى الرملي (١)، قال: نا الوليد بن مسلم (٢)، قال: نا الأوزاعي (٣)، قال: بلغنا أن رسول الله - ﷺ - قال: \"خر الدموع في وجه فى داود ﵇ خرير الماء في الأرض\" (٤).\n[٢٤٥٣] وأخبرني ابن فنجويه (٥)، قال: نا ظفران بن الحسين بن جعفر بن هاشم (٦)، قال: نا أبو العباس أحمد بن موسى بن سليمان (٧)، قال: نا أبو حفص عمر بن محمد النسائي (٨)، قال:\n_________\n(١) أبو عبد الله، شامي الأصل، وهو من كبار أصحاب أبي عبد الله أحمد بن حنبل، حدث عن يقين بن الوليد وسمره بن ربيعة ومكي بن إبراهيم وغيرهم، وروى عنه حمدان الوراق، وعبد الله بن الإمام أحمد وغيرهما. قال ابن حبان: مستقيم الحديث.\n(٢) ثقة، لكنه كثير التدليس والتسوية.\n(٣) ثقة.\n(٤) [٢٤٥٢] الحكم على الإسناد:\nسنده فيه:\n١ - عبد الله بن يوسف، لم أجد له ترجمة.\n٢ - انقطاعه بين الأوزاعي والنبي - ﷺ -.\nالتخريج:\nأورده الترمذي في \"نوادر الأصول\" ٢/ ١٨٣ وهو من مظان الحديث الضعيف.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) ظفران بن الحسين بن جعفر بن هاشم، ضعيف حيث ضاعت أصوله.\n(٧) أبو العباس أحمد بن موسى بن سليمان، لم أجده.\n(٨) أبو حفص عمر بن محمد بن عبد الحكم النسائي، حدث بجرجان عن منصور بن محمد الزاهد، لم أجد فيه جرحًا ولا تعديلًا.","vol":"22","page":511},{"text":"حدثنا إبراهيم بن عبد الله (١)، عن بشر بن محمد بن أبان (٢)، قال: نا الحسن بن عبيد الله القرشي (٣)، قال: (لما أصاب داود ﵇ الخطيئة فزع إلى العبّاد فأتى راهبًا في قُلّة (٤) جبل فناداه بصوتٍ عالٍ فلم يجبه فلما أكثر عليه الصوت قال الراهب: من هذا الذي يناديني؟ قال: أنا داود نبي الله، قال: صاحب القصور الحصينة والخيل المسومة والنساء والشهوات لئن نلتَ الجنة بهذا لأنت أنت، فقال داود ﵇: فمن أنت؟ قال: أنا راهب راغب مترقّب، قال: فمن أنيسك ومن جليسك؟ قال: اصعد تره إن كنت تريد ذلك، قال: فتخلل داود ﵇ الجبل حتى صار إلى القلة فإذا هو بميت مُسجى، فقال له: هذا جليسك وهذا أنيسك؟ ! قال: نعم. قال: من هذا؟ قال: مَلِكٌ (٥) قصته في لوح من نحاس عند رأسه. قال: فقرأ الكتاب فإذا فيه أنا فلان بن فلان ملك الأملاك، عشتُ ألف عام وبنيت ألف مدينة وهزمت ألف عسكر وأحصنتُ ألفَ امرأة وافتضضت (٦) ألف عذراء فبينا أنا في ملكي أتاني ملك الموت فأخرجني مما أنا فيه، فهذا التراب فراشي والدود جيراني.\n_________\n(١) إبراهيم بن عبد الله، لم يتبين لي من هو.\n(٢) بشر بن محمد بن أبان الواسطي السكري أبو أحمد قال الذهبي في \"الميزان\": صدوق.\n(٣) الحسن بن عبيد الله بن عروة النخعي أبو عروة الكوفي، ثقة فاضل.\n(٤) قلّة كل شيء رأسه، والقلّة: أعلى الجبل. \"لسان العرب\" لابن منظور ١١/ ٥٦٥ (قلل).\n(٥) في (م): (عبد).\n(٦) في (م): (فضضت).","vol":"22","page":512},{"text":"قال: فخرّ داود ﵇ مغشيًا عليه (١).\n[٢٤٥٤] وأخبرني ابن فنجويه (٢)، قال: نا أحمد بن محمد بن علي الهمذاني (٣)، قال: نا عثمان بن نصر البغدادي (٤)، قال: عن محمد بن عبد الرحمن بن غزوان (٥)، قال: نا الأشجعي (٦)، عن الثوري (٧)، عن عبيد الله بن عمر العُمري (٨)، عن نافع (٩)، عن (١٠) ابن عمر - ﵄ - قال: قال رسول الله - ﷺ -: \"كان الناس يعودون داود ﵇ يظنون أن به مرضًا وما به مرض، وما به إلا الحياء والخوف من الله ﷿\" (١١).\n_________\n(١) [٢٤٥٣] الحكم على الإسناد:\nفيه مجموعة من الرواة لم أجد لهم تراجم ومنهم من لم أجد فيه جرحًا أو تعديلًا. وهو موقوف على الحسن بن عبيد الله، مع ما فيه مما لا يليق بمقام الأنبياء مما يقطع معه ببطلان الخبر.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) عثمان بن نصر البغدادي، وقع حديثه على الغرباء، لم أجد فيه جرحًا ولا تعديلًا.\n(٥) كان يضع الحديث.\n(٦) عبيد الله بن عبيد الرحمن الأشجعي أبو عبد الرحمن الكوفي، ثقة مأمون أثبت الناس كتابًا في الثوري.\n(٧) ثقة حافظ، إمام، كان ربما دلس.\n(٨) في (أ) العمراني، والصواب ما أثبته، وهو كذلك في (أ)، (ب). وهو عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب العُمري، ثقة ثبت.\n(٩) نافع، أبو عبد الله المدني، مولى ابن عمر، ثقة ثبت فقيه.\n(١٠) سقطت من (م).\n(١١) [٢٤٥٤] الحكم على الإسناد:\nموضوع، فيه ابن غزوان، قال الدارقطني وغيره: كان يضع الحديث. =","vol":"22","page":513},{"text":"وقال وهب: لما تاب الله ﷿ على داود ﵇ كان يبدأ إذا دعا واستغفر للخاطئين قبل نفسه (١).\n[*] وأخبرني ابن فنجويه (٢)، قال: نا الباقرحي (٣) قال: نا إسماعيل (٤) قال: إسحاق بن بشر (٥) قال: نا سعيد بن أبي عروبة (٦)، عن قتادة (٧)، عن الحسن (٨) ﵀ قال: (كان داود ﵇ بعد الخطيئة لا يُجالس إلا الخاطئين، ثم يقول: تعالوا إلى داود الخاطئ، ولا يشرب شرابًا إلا مزجه بدموع عينيه، وكان يجعل خبز الشعير اليابس في قصعته فلا يزالُ يبكي عليه حتى يبتل بدموع عينيه وكان يذرُّ عليه الملح والرماد فيأكل ويقول: هذا أكل الخاطئين.\n_________\n= وفيه أيضًا عدد من الرواة لم أجد فيهم جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه تمام في \"فوائده\" انظر: \"الروض البسام\" ٤/ ٢٥٩، وأخرجه أيضًا أبو نعيم في \"حلية الأولياء\" ٧/ ١٣٧، وابن عساكر في \"تاريخ دمشق\" ٥١/ ٢٣ كلهم من طريق ابن غزوان به. قلت: ابن غزوان أتهمه بالوضع ابن عدي والدارقطني والحاكم، انظر: \"لسان الميزان\" ٥/ ٣٥.\nقال الألباني: موضوع. \"سلسلة الأحاديث الضعيفة\" ٢/ ٩٩ (٦٤١).\n(١) لم أجده، والعلم عند الله.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ثقة.\n(٤) ابن عيسى ثقة.\n(٥) كذاب.\n(٦) ثقة كثير التدليس واختلط وكان أثبت الناس في قتادة.\n(٧) ثقة ثبت.\n(٨) الحسن البصري، ثقة، حافظ، كان ربما دلس.","vol":"22","page":514},{"text":"قال وكان داود ﵇ قبل الخطيئة يقوم نصف الليل ويصوم نصف الدهر، فلما كان من خطيئته ما كان صام الدهر كله وقام الليل كلّه) (١).\n[*] وبه (٢)، عن إسحاق (٣) قال: نا مقاتل (٤) وأبو إلياس (٥) قالا: نا وهب بن منبه (٦) أن داود ﵇ لما تاب الله ﷿ عليه قال: يا رب غفرت لي؟ قال: نعم. قال: فكيف لي ألا أنسى خطيئتي! ! قال: فاستغفر منها وللخاطئين إلى يوم القيامة. قال: فوسم الله ﷿ خطيئته في يده اليمنى، فما رفع فيها طعامًا ولا شرب إلا بكى إذا رآها، وما قام خطيبًا في الناس إلا بسط راحته فاستقبل الناس ليروا وسم خطيئته (٧).\n_________\n(١) [٢٤٥٥] الحكم على الإسناد:\nإسناده ضعيف جدًا. فيه إسحاق بن بشر وهو كذاب.\nالتخريج:\nأورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٨٦.\n(٢) أي بالإسناد السابق.\n(٣) ابن بشر كذاب.\n(٤) ابن سليمان كذبوه وهجروه.\n(٥) ضعيف.\n(٦) ثقة.\n(٧) [٢٤٥٦] الحكم على الإسناد:\nسنده ضعيف جدًا.\nفيه إسحاق بن بشر كذاب، وكذلك ابن سليمان. وهو موقف على وهب بن منبه.\nالتخريج:\nأورده أبو نعيم في \"حلية الأولياء\" ٥/ ١٩٦ عن ابن أبي نجيح موقوفًا عليه.\nوأورده أيضًا القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٨٦.","vol":"22","page":515},{"text":"[٢٤٥٧] وأخبرني ابن فنجويه (١)، قال: نا أحمد بن جعفر بن حمدان (٢)، قال: نا يوسف بن عبد الله بن ماهان (٣)، قال: نا موسى بن إسماعيل (٤)، قال: نا حماد (٥)، عن عطاء بن السائب (٦)، عن أبي عبد الله الجَدَلي (٧)، قال: ما رفع داود ﵇ رأسه بعد الخطيئة إلى السماء حتى مات (٨).\n[٢٤٥٨] وأخبرنا عبد الله بن حامد (٩)، قال: نا محمد بن خالد (١٠)، قال: نا داود بن سليمان (١١)، قال:\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن جعفر بن حمدان بن عبد الله، لم أجد فيه جرحًا ولا تعديلًا.\n(٣) لم أجد له ترجمة.\n(٤) أبو سلمة التبوذكي، مشهور باسمه وبكنيته، ثقة ثبت.\n(٥) أبو سلمة، ثقة عابد أثبت الناس في ثابت وتغير حفظه بأخرة.\n(٦) الثقفي الكوفي، صدوق اختلط.\n(٧) ثقة رمي بالتشيع.\n(٨) [٢٤٥٧] الحكم على الإسناد:\nفيه أحمد بن جعفر بن حمدان بن عبد الله لم أجد فيه جرحًا ولا تعديلًا وكذلك فيه يوسف بن عبد الله بن ماهان لم أجد له ترجمة. وبقية السند حسن، وهو موقوف على أبي عبد الله الجدلي.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٦/ ٣٤٢ عن عفان بن مسلم عن حماد به، وإسناده حسن.\n(٩) لم يذكر فيه جرح ولا تعديل.\n(١٠) أبو بكر المطوعي، من مشايخ بخارى، وكان حسن الحديث.\n(١١) أبو محمد وقيل: أبو خزيمة القطان الكرميني. لم يذكر بجرح أو تعديل.","vol":"22","page":516},{"text":"نا عبد بن حُمَيد (١)، قال أبو أسامة (٢): عن محمد بن سليم (٣)، قال: نا ثابت (٤)، قال: كان داود ﵇ إذا ذكر عقاب الله ﷿ تخلعت أوصاله لا يشدها إلا الأسرُ، وإذا ذكر رحمته تراجعت (٥).\nوروى المسعودي (٦)، عن يونس بن خباب (٧) وعلقمة بن مرثد (٨) قالا: لو أن دموع أهل الأرض جُمعتْ لكانت دموع داود ﵇ أكثر حيث أصاب الخطيئة، ولو أن دموع داود ودموع أهل الأرض جُمعت لكان دموع آدم ﵇ أكثر حيث أخرجه الله ﷿ من الجنة\n_________\n(١) ثقة حافظ.\n(٢) حّماد بن أسامة القرشي مولاهم الكوفي، أبو أسامة مشهور بكنيته، ثقة ثبت ربما دلس، وكان بأخرة يحدث من كتب غيره.\n(٣) لم يتبين لي من هو.\n(٤) ثابت بن أسلم البُناني، ثقة.\n(٥) [٢٤٥٨] الحكم على الإسناد:\nسنده فيه عبد الله بن حامد وداود بن سليمان، لم يذكرا بجرح أو تعديل، ومحمد ابن سليم لم يتبين لي من هو.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٦٩ وهناد في \"الزهد\" (ص ٢٦٣) من طريق أبي أسامة به.\nوأخرجه أيضًا أبو نعيم في \"الحليه\" ٢/ ٣٢٨ من طريق ابن أبي شيبة.\n(٦) عبد الرحمن بن عبد الله بن عتبة بن عبد الله بن مسعود الكوفي المسعودي، صدوق، اختلط قبل موته.\n(٧) يونس بن خباب أبو حمزة ويقال أبو الجهم مولى بني أسد، صدوق يخطئ ورمي بالرفض، من أهل الطبقة السادسة.\n(٨) علقمة بن مَرْثد الحضرمي أبو الحارث الكوفي، ثقة من أهل الطبقة السادسة.","vol":"22","page":517},{"text":"وأُهبط إلى الأرض (١).\nويُروى أن داود ﵇ إذا قرأ الزبور بعد الخطيئة لا يقفُ له الماء ولا تُصغي إليه البهائم والوحوش والطيور كما كان قبلها ونقصت نعمته، فقال: إلهي ما هذا؛ فأوحى الله تعالى إليه: يا داود إن الخطيئة هي التي غيّرت صوتك وحالك. فقال: إلهي أو ليس قد غفرتها؟ فقال: نعم، قد غفرتها ولكن ارتفعت الحالة التي كانت بيني وبينك من الوُدّ والقربة فلن تدركها أبدًا (٢). فذلك قوله ﷿ ﴿فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ﴾.\nوقال الحسين بن الفضل: سألني عبد الله بن طاهر (٣) وهو الوالي عن قول الله ﷿: ﴿وَخَرَّ رَاكِعًا وَأَنَابَ﴾ هل يقال للراكع: خرَّ؟ قلتُ: لا. قال: فما معنى الآية؟ قلت: معناه فخرّ بعد أن كان راكعًا، أي: سجد (٤).\n_________\n(١) ذكره الإمام أحمد في \"الزهد\" (ص ٤٧) وابن أبي عاصم في \"الزهد\" أيضًا (ص ٤٧).\n(٢) أورده الغزالي في \"إحياء علوم الدين\" ٤/ ٢٨١ قلت: مثل هذِه الأخبار والتي ليس لها سند ينبغي الكف عنها، والعلم عند الله.\n(٣) عبد الله بن طاهر بن الحسين بن مصعب بن رزيق أبو العباس الخزاعي كان أمير المؤمنين المأمون ولاه الشام حربًا وخراجًا ثم ولاه المأمون إمارة خراسان، كان أحد الأجواد الممدحين والسمحاء المذكورين.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٨٣.\nقال ابن قدامة في \"المغنى\" ١/ ٣٦٢: ولا يقال للراكع خَرَّ وإنما روي عن داود ﵇ السجود لا الركوع، إلا أنه عبر عنه بالركوع اهـ.","vol":"22","page":518},{"text":"[٢٤٥٩] وأخبرني الحسين بن محمد بن الحسين (١) ﵀ قال: نا هارون بن محمد بن هارون العطار (٢)، قال: نا محمد بن عبد العزيز (٣)، قال: نا سليمان بن داود (٤)، قال: نا ابن أبي عدي (٥)، عن حُميد الطويل (٦)، عن بكر بن عبد الله المزني (٧)، عن أبي سعيد الخدري - ﵁ - قال: رأيتني أكتب سورة ﴿ص وَالْقُرْآنِ ذِي الذِّكْرِ (١)﴾ فلما أتيت على هذِه الآية ﴿وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ﴾ رأيتُ فيما يرى النائم كأن القلم خرّ ساجدًا، فأتيت رسول الله - ﷺ - فذكرت له ذلك فقال - ﷺ -: \"نقول كما قال ونسجد كما سجد\" فتلاها فسجد وأمرنا أن نسجد فيها (٨).\n_________\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) لم يتبين لي من هو، ولعله هناك سقط حيث أن ورد في مواضع أخرى الراوي عن سليمان بن داود هو عبد الله بن محمد بن عبد العزيز البغوي.\n(٤) أبو الربيع الزهراني البصري، ثقة.\n(٥) محمد بن إبراهيم بن أبي عدي وقد ينسب لجده وقيل هو إبراهيم بن عمر البصري، ثقة.\n(٦) حُميد بن أبي حميد الطويل أبو عبيدة البصري، اختلف في اسم أبيه على نحو عشرة أقوال، ثقة مدلس.\n(٧) بكر بن عبد الله المزني أبو عبد الله البصري، ثقة ثبت جليل.\n(٨) [٢٤٥٩] الحكم على الإسناد:\nفيه هارون العطار لم أجده ومحمد بن عبد العزيز لم يتبين لي من هو.\nالتخريج:\nرواه أحمد في \"المسند\" من طريقين: =","vol":"22","page":519},{"text":"[٢٤٦٠] وأخبرني الحسين بن محمد (١)، قال: نا محمد بن علي ابن الحسن الصوفي (٢)، قال: نا أبو حفص بكر بن أحمد بن مقبل (٣)، قال: نا عمرو بن علي الصيرفي (٤)، قال: نا اليمان بن نصر الكعبي (٥)، قال: نا عبد الله أبو سعيد المدني (٦)، قال: حدثني محمد بن\n_________\n= الأول: من طريق عفان قال: حدثنا يزيد -يعني ابن زريع- قال: حدثنا حميد قال: حدثني بكر به.\nوالثاني: من طريق ابن أبي عدي به.\nقلت: في الطريق الأول صرح حميد بالتحديث عن بكر فأُمن بذلك تدليسه. وكلا الطريقين سنده صحيح.\nانظر: \"المسند\" لأحمد ٣/ ٧٨ (١١١٧٤)، ٣/ ٨٤ (١١٧٩٩).\nقال الهيثمي في \"مجمع الزوائد\" ٢/ ٥٧٤ رواه أحمد ورجاله رجال الصحيح.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الدينوري، ثقة أحاديثه مستقيمة.\n(٣) الحافظ الإمام أبو محمد بكر بن أحمد بن مقبل الهاشمي مولاهم البصري روى عن عبد الله بن معاويه وطبقته. وعنه: أبو القاسم الطبري وجماعه. توفي في سنة (٣٠١ هـ). ثقة، ثبت. انظر: \"سير أعلام النبلاء\" ١٤/ ٢٠٥.\n(٤) عمرو بن علي بن بحر بن كنيز أبو حفص الفلاس الصيرفي الباهلي البصري، ثقة.\n(٥) يمان بن نصر أبو نصر الكعبي، روى عن عبد الله بن أبي سعيد المدني، روى عنه: محمد بن مرزوق مولى بني هاشم، قال أبو حاتم: مجهول وكذلك قال الذهبي. انظر \"الجرح والتعديل\" ٩/ ٣١١، \"ميزان الاعتدال\" ٧/ ٢٩١، \"لسان الميزان\" ٦/ ٣١٧.\n(٦) عبد الله بن عبد الرحمن الجمحي، روى عن الزهري، وروى عنه خالد بن مخلد ومحمد بن خالد وغيرهما، جهله يحيى بن معين وابن عدي وقال ابن حبان: ثقة. انظر: \"الجرح والتعديل\" ٥/ ٩٨، \"الثقات\" لابن حبان ٧/ ٤٢، \"تهذيب الكمال\" ١٥/ ٢٢٩.","vol":"22","page":520},{"text":"المنكدر (١)، عن محمد بن عبد الرحمن بن عوف (٢)، قال: حدثني أبو سعيد الخدري - ﵁ -: أتيت النبي - ﷺ - فقلت: يا رسول الله، إني رأيت الليلة في منامي كأني تحت شجرة والشجرة تقرأ (ص) فلما بلغت السجدة سجدت فسمعتها تقول في سجودها: اللهم اكتب لي بها أجرًا وحطّ عني بها وزرًا، وارزقني بها شكرًا، وتقبلها مني كما تقبلت من عبدك داود سجدته. فقال رسول الله - ﷺ -: \"أفسجدت أنت يا أبا سعيد؟ \" قال: لا يا رسول الله، قال: \"أنت كنت أحق بالسجدة من الشجرة\" ثم قرأ رسول الله - ﷺ - حتى بلغ السجدة، فسجد ثم قال مثل ما قالت الشجرة (٣).\n_________\n(١) ثقة فاضل.\n(٢) محمد بن عبد الرحمن بن عوف الزهري، وثقه ابن حبان.\n(٣) [٢٤٦٠] الحكم على الإسناد:\nاليمان بن نصر الكعبي، مجهول.\nقلت: والحديث له شواهد يرتقي بها إلى درجة الحسن لغيره.\nالشاهد الأول:\nما أخرجه عبد الرزاق في \"المصنف\" ٣/ ٣٣٧ عن ابن عيينة عن عاصم بن سليمان عن بكر بن عبد الله المزني أن رجلًا أتى النبي - ﷺ - فقال: يا رسول الله، رأيت كأن رجلًا يكتب القرآن وشجرة حذاءه فلما مرّ بموضع السجدة التي في (ص) سجدتْ وقالت: اللهم أحدث لي بها شكرًا، وأعظم لي بها أجرًا، واحْطط بها وزرًا. فقال النبي - ﷺ -: \"فنحن أحق من الشجرة\".\nقال الألباني: هذا إسناد صحيح مرسل. \"سلسلة الأحاديث الصحيحة\" ٦/ ٤٧٢ - ٤٧٣.\nالشاهد الثاني: =","vol":"22","page":521},{"text":"[٢٤٦١] وأخبرني الحسين بن محمد (١)، قال: نا محمد بن علي\n_________\n= ما أخرجه الترمذي كتاب الصلاة، باب: ما يقول في سجود القرآن (٥٧٩)، وابن ماجه كتاب: إقامة الصلاة، باب: سجود القرآن (١٠٥٣)، وابن خزيمة في \"صحيحه\" ١/ ٢٨٢ (٥٦٢) ومن طريقه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٤٧٣ (٢٧٦٨)، والحاكم في \"المستدرك\" ١/ ٣٤١ (٧٩٩)، والبيهقي في \"السنن الكبرى\" ٢/ ٣٢٠، والطبراني في \"المعجم الكبير\" ١١/ ٣٤١ (١١٢٦٢) كلهم من طريق محمد بن يزيد بن خنيس قال: حدثني حسن بن محمد ابن عبيد الله بن أبي يزيد قال: قال لي ابن جريج: يا حسن حدثني جَدُكَ عبيد الله ابن أبي يزيد عن ابن عباس قال: جاء رجل إلى رسول الله - ﷺ - فقال: يا رسول الله إني رأيت في هذِه الليلة فيما يرى النائم كأني أصلي خلف شجرة فرأيت كأني قرأت سجدة، فسجدتُ فرأيت الشجرة كأنها تسجد بسجودي، فسمعتها -وهي ساجدة- وهي تقول: اللهم اكتب لي عندك بها أجرًا، واجْعلها لي عندك ذخرًا، وضع عنّي بها وزرًا، واقبلها مني كما قبلت من عبدك داود.\nأقوال العلماء في هذا الشاهد:\nقال الحاكم: هذا حديث صحيح، رواته مكّيون لم يذكر واحد منهم بجرح.\nوقال الخليلي: هذا حديث غريب صحيح. انظر: \"تهذيب التهذيب\" لابن حجر ٢/ ٢٧٦.\nوقال د/ محمد مصطفى الأعظمي: في تعليقه على \"صحيح ابن خزيمة\": إسناده صحيح ١/ ٢٨٢.\nوقال الترمذي: هذا حديث حسن غريب من حديث ابن عباس لا نعرفه إلا من هذا الوجه.\nوقال النووي في \"المجموع\" ٣/ ٥٦٠: حديث ابن عباس رواه الترمذي وغيره بإسناد حسن.\nوقال الألباني: حسن. \"صحيح سنن ابن ماجه\" ١/ ١٧٣.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"22","page":522},{"text":"ابن الحسن (١)، قال: بكر بن أحمد بن مُقبل (٢)، قال: نصر بن علي (٣)، قال: نا محمد بن يزيد بن خنيس (٤)، قال: نا الحسن بن محمد بن عبيد الله بن أبي يزيد (٥)، قال: قال لي ابن جُريج (٦)، قال: يا حسن حَدَّثَني جَدُّك عبيد الله بن أبي يزيد (٧)، قال: حدثني ابن عباس - ﵄ - قال: جاء رجل إلى النبي - ﷺ - فقال يا رسول الله إني رأيت الليلة فيما يرى النائم كأني أصلي خلف شجرة فرأيتُ كأني قرأت السجدة فسجدت، فرأيتُ كأنها سجدت فسمعتها وهي ساجدة تقول: اللهم اكتب لي عندك بها أجرًا، واجعلها لي عندك ذخرًا، وضع عني بها وزرًا، واقبلها مني كما قبلت من عبدك داود، قال ابن عباس - ﵄ -: فرأيت رسول الله - ﷺ - قرأ السجدة ثم سجد فسمعته وهو ساجد يقول مثل ما قال الرجل عن كلام الشجرة (٨).\n_________\n(١) أحاديثه مستقيمة.\n(٢) ثقة، ثبت.\n(٣) نصر بن علي بن صُهْبان الأزدي الجهضَمي البصري الكبير، ثقة، ثبت.\n(٤) أبو عبد الله، مقبول.\n(٥) الحسن بن محمد بن عبيد الله بن أبي يزيد المكي، من التاسعة، روى عن ابن جريج، روى عنه: محمد بن يزيد بن خنيس المكي، وروى له الترمذي وابن ماجه. وثقه ابن حبان والخليلي، وقال الذهبي: فيه جهالة وقال ابن حجر: مقبول.\n(٦) عبد الملك بن عبد العزيز بن جريج الأموي مولاهم ثقة، كان يدلس ويرسل.\n(٧) عبيد الله بن أبي يزيد المكي. مولى آل قارظ بن شيبة، ثقة كثير الحديث.\n(٨) [٢٤٦١] الحكم على الإسناد:\nإسناده حسن على أقل الأحوال؛ وقد صحح الحديث الحاكم في \"المستدرك\" =","vol":"22","page":523},{"text":"قال الله ﷿: ﴿فَغَفَرْنَا لَهُ ذَلِكَ وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ﴾.\n(روى أبو معشر (١)، عن محمد بن كعب (٢) ومحمد بن قيس (٣) أنهما قالا في قوله ﷿: ﴿وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى وَحُسْنَ مَآبٍ﴾) (٤) قالا: إن أول من يشرب الكأس يوم القيامة داود وابنه ﵉ (٥).\n_________\n= ١/ ٣٤١ والخليلي حيث قال: هذا حديث غريب صحيح. انظر: \"تهذيب التهذيب\" لابن حجر ٢/ ٢٧٦ وأخرجه ابن خزيمة في \"صحيحه\" ١/ ٢٨٢ وابن حبان أيضًا في \"صحيحه\" كما في \"الإحسان\" ٦/ ٤٧٣.\nوقال محقق \"صحيح ابن خزيمة\" الدكتور محمد مصطفى الأعظمي: صحيح الإسناد.\nوقال الترمذي: هذا حديث حسن غريب من حديث ابن عباس لا نعرفه إلا من هذا الوجه يعني من رواية الحسن بن محمد عن محمد بن يزيد بن خنيس ٢/ ٤٧٢.\nوقال الشيخ الألباني: حسن. انظر: \"صحيح سنن ابن ماجه\" ١/ ١٧٣.\nوقال النووي: حديث ابن عباس رواه الترمذي وغيره بإسناد حسن. \"المجموع شرح المهذب\" ٣/ ٥٦٠.\nالتخريج:\nسبق تخريج الحديث في حاشية الحديث السابق.\n(١) نجيح بن عبد الرحمن السندي المدني أبو معشر مولى بني هاشم مشهور بكنيته، ضعيف، أسنّ.\n(٢) محمد بن كعب بن سليم بن أسد أبو حمزة القرظي المدني، ثقة عالم.\n(٣) محمد بن قيس المدني القاصّ ثقة، من السادسة وحديثه عن الصحابة مرسل.\n(٤) ما بين القوسين سقط من (م).\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٨٧.","vol":"22","page":524},{"text":"<span data-type=\"title\" id=toc-4394>٢٦ </span>- قوله تعالى: ﴿يَادَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ (٢٦)﴾\nأي: تركوا الإيمان بيوم الحساب، عن مقاتل (١).\n\n<span data-type=\"title\" id=toc-4395>٢٧ </span>- ﴿وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا ذَلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ (٢٧) أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ <span data-type=\"title\" id=toc-4396>(٢٨) </span>كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ <span data-type=\"title\" id=toc-4397>(٢٩)﴾</span>\n﴿لِيَدَّبَّرُوا﴾ ليتدبروا ﴿آيَاتِهِ﴾ هذِه قراءة العامة. وقرأ أبو جعفر وعاصم في رواية الأعشى (٢) والبرجمي (٣): (لتدبروا) (٤) بتاء واحدة مفتوحة مخففة على الحذف (٥).\nقال الحسن: تَدَبُّر آياته اتباعه: ﴿وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ﴾.\n\n<span data-type=\"title\" id=toc-4398>٣٠ </span>- ﴿وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ (٣٠) إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ﴾\n_________\n(١) ورد هذا الأثر عن السدّي، ولم أجده عن مقاتل، انظر: \"جامع البيان\" للطبري ٢٣/ ١٥٢، \"زاد المسير\" ٧/ ١٢٤، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٨٦.\n(٢) أبو يوسف الأعشى هو يعقوب بن محمد بن خليفة الكوفي\n(٣) عبد الحميد بن صالح البُرْجُمي الكوفي المقرئ، أبو صالح، صدوق.\n(٤) في (م): (ليدبروا) بياء.\n(٥) انظر: \"جامع البيان\" للطبري ٢٣/ ١٥٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٤).","vol":"22","page":525},{"text":"قال الكلبي: غزا سليمان بن داود ﵉ أهل دمشق ونصيبين، فأصاب منهم ألف فرس (١).\nوقال مقاتل: ورث سليمان من أبيه داود ﵉ ألف فرس، وكان أبوه أصابها من العمالقة (٢).\nوقال عون (٣)، عن الحسن: بلغنا أنها كانت خيلًا خرجت من البحر لها أجنحة (٤). قال: فصلى سليمان ﵇ الصلاة الأولى وقعد على كرسيه وهي تعرض عليه، فعُرضت عليه منها تسعمائة، فتنبه لصلاة العصر فإذا الشمس قد غابت وفاتته الصلاة ولم يُعلم بذلك هيبة له، فاغتم لذلك فقال: ردوها عليّ. (فردوها عليه) (٥) فعُرقِبت (٦)\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٩٣.\nنَصِيبِين: مدينة عامرة من بلاد الجزيرة على جادّة القوافل من الموصل إلى الشام.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٢٨٨ (نصيبين).\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٩٣.\nالعمالقة: الجبابرة الذين كانوا بالشام وهم من بقية قوم عادٍ.\n\"لسان العرب\" لابن منظور ١٠/ ٢٧١ (عملق).\n(٣) عون بن أبي شداد العقيلي وقيل العبدي أبو معمر البصري مقبول من الخامسة، روى له (ق). \"تقريب التهذيب\" لابن حجر (٥٢٢١) (ص ٤٣٤)، \"تهذيب الكمال\" للمزي ٢٢/ ٤٥١.\n(٤) \"الجامع لأحكام القرآن\" ١٥/ ١٩٣، \"زاد المسير\" لابن الجوزي ٧/ ١٢٨.\n(٥) سقطت من (م).\n(٦) قال في \"لسان العرب\" لابن منظور ١/ ٥٩٤ (عرقب): عَرقَبَ الدابة: قطع عُرقُوبها، والعَرقُوب: الوتر الذي خلف الكعبين من مفصل القدم والساق من ذوات الأربع.","vol":"22","page":526},{"text":"وعقرت بالسيف وقربها لله ﷾ وبقي (١) منها مائة فرس، فما بقي في أيدي الناس اليوم من الخيل فهو من نسل تلك المائة (٢).\nقال الحسن: فلما عقر الخيل أبدله الله ﷿ مكانها خيرًا منها، وأسرَعَ الريحَ تجري بأمره كيف يشاء، فكان يغدو إِيليَاء (٣) فَيَقِيْلُ بقديرا (٤) أرض بإصطخر (٥) ويروح من قديرا فيبيت بكابل (٦).\nوقال ابن عباس: سألت علي بن أبي طالب - ﵁ - عن هذِه الآية فقال: ما بلغك في هذا يا ابن عباس. فقلت له: سمعت كعب الأحبار يقول: إن سليمان ﵇ اشتغل ذات يوم بعرض الأفراس والنظر إليها حتى توارت الشمس بالحجاب، فقال لما فاتت الصلاة: ﴿إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّى تَوَارَتْ بِالْحِجَابِ﴾، يعني: الأفراس، وكانت أربعة عشر فردوها عليه، فأمر بضرب سوقها وأعناقها\n_________\n(١) سقطت من (م).\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٩٥، وانظر: \"النكت والعيون\" للماوردي ٥/ ٩٤.\n(٣) اسم مدينة بيت المقدس، قيل: معناه بيت الله. \"معجم ما استعجم\" للبكري ١/ ٢١٧ (إيلياء).\n(٤) قديرا. لم أجد لها ذكرًا في المراجع. والعلم عند الله.\n(٥) بلدة بفارس، وهي من أعيان حصون فارس ومُدُنها. انظر: \"معجم البلدان\" لياقوت ١/ ٢١١ (إصطخر).\n(٦) كابل: ولاية ذات مروج كبيرة بين هند وغزنة.\nقلت: وهي الآن عاصمة أفغانستان. \"معجم البلدان\" لياقوت ٤/ ٤٢٦ (كابل)، وانظر: \"المحرر الوجيز\" لابن عطية ١٤/ ٣٠.","vol":"22","page":527},{"text":"بالسيف فقتلها، وإن كان الله ﷿ سلبه ملكه أربعة عشر يومًا؛ لأنه ظلم الخيل بقتلها (١). فقال علي: كذب كعب، لكن سليمان اشتغل بعرض الأفراس ذات يوم لأنه أراد جهاد عدو حتى توارت الشمس بالحجاب، فقال بأمر الله للملائكة الموكلين بالشمس: ردوها عليّ (٢). يعني: الشمس، فردوها عليه حتى صلى العصر في وقتها، وإن أنبياء الله لا يظلمون ولا يأمرون بالظلم ولا يرضون بالظلم لأنهم معصومون مطهرون (٣)، فذلك قوله ﷿ ﴿إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ﴾ وهي الخيل القائمة على ثلاث قوائم وقد أقامت الأخرى على طرف الحافر من يد أو رجل (٤).\nقال عمرو بن كلثوم:\nتركنا الخيل عاكفة عليه ... مقلدة أعنِتَها صُفُونا (٥)\nوقال القتيبي: الصافن في كلام العرب الواقف من الخيل وغيرها، قال النبي - ﷺ -: \"من سره أن يقوم له الرجال صفوفًا فليتبوأ مقعده من\n_________\n(١) في (م): (فقتلها).\n(٢) في (م): عليه.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٩٦.\n(٤) \"معاني القرآن\" للزجاج ٤/ ٣٣٠، \"معاني القرآن\" للنحاس ٦/ ١٠٨، \"معاني القرآن\" للفراء ٢/ ٤٠٥.\n(٥) هذا البيت لم أجده إلا عند القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٩٣. الكلمة الأخيرة من البيت كتبت في (م) بالجيم، وفي (أ)، (ب) بالصاد، وهو الشاهد من البيت.","vol":"22","page":528},{"text":"النار\" (١) أي: وقوفًا.\n﴿الْجِيَادُ﴾ السراع (٢)، واحدها جواد.\n\n<span data-type=\"title\" id=toc-4400>٣٢ </span>- قال تعالى: ﴿فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ﴾\nيعني الخيل، والعرب تعاقب بين الراء واللام فتقول: انهملت العين وانهمرت، وخَتَلْتُ الرَّجُلَ وخَتَرْتُه. أي: خدعتُه (٣).\nوقال مقاتل: حب الخير يعني المال، وهي الخيل التي عرضت عليه (٤).\n_________\n(١) قال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ١٨٩: غريب. وقال ابن حجر: لم أجده هكذا. \"حاشية الكشاف\" ٤/ ٩١.\nقلت: أورده بهذا اللفظ بدون سند الخطابي في \"غريب الحديث\" ١/ ٣٩٧، وابن الجوزي في \"غريب الحديث\" ١/ ٥٩٦، وابن الأثير في \"النهاية في غريب الحديث والأثر\" ٣/ ٣٩، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٣٢٧).\nوالذي ورد في السنن وغيرها عن معاوية وغيره مرفوعًا: \"من سره أن يتمثل له الرجال قيامًا فليتبوأ مقعده من النار\".\nأخرجه أبو داود في \"سننه\" كتاب الأدب، باب في قيام الرجل للرجل (٥٢٢٩)، والترمذي كتاب الأدب، باب ما جاء في كراهية قيام الرجل للرجل (٢٧٥٥).\nقال المنذري: رواه أبو داود بإسناد صحيح. \"الترغيب والترهيب\" ٣/ ٢٨٩.\nوقال الترمذي: حديث حسن.\nوصحح الحديث الألباني في \"صحيح سنن أبي داود\" ٣/ ٩٨٢.\n(٢) قاله مجاهد. انظر: \"معاني القرآن\" للنحاس ٦/ ١٠٩.\n(٣) انظر: \"معاني القرآن\" للفراء ٢/ ٤٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٩٤، \"التحرير والتنوير\" لابن عاشور ٢٣/ ٢٥٥.\n(٤) لم أره منسوبًا لمقاتل، ولكن للضحاك وابن جبير والسدي. انظر: \"جامع البيان\" للطبري ٢٣/ ١٥٥، \"النكت والعيون\" للماوردي ٥/ ٩٢.","vol":"22","page":529},{"text":"﴿عَنْ ذِكْرِ رَبِّي﴾ يعني الصلاة (١) قال تعالى: ﴿رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ﴾ (٢).\n﴿حَتَّى تَوَارَتْ﴾ يعنى الشمس (٣) كناية عن غير مذكور كقول لبيد:\nحتى إذا ألْقَتْ يدًا في كافرٍ (٤)\nيعني الشمس.\n﴿بِالْحِجَابِ﴾ وهو جبل دون (ق) (٥) بمسيرة سنة تغرب الشمس من ورائه (٦).\n\n<span data-type=\"title\" id=toc-4401>٣٣ </span>- ﴿رُدُّوهَا﴾ كرّوها ﴿عَلَيَّ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ﴾\nأي: فأقبل يمسح سوقها وأعناقها بالسيف وينحرها تقربًا بها (٧)\n_________\n(١) عن علي بن أبي طالب، وقتادة والسدي: أنها صلاة العصر، انظر: \"جامع البيان\" للطبري ٢٣/ ١٥٥، \"النكت والعيون\" للماوردي ٥/ ٩٢.\n(٢) النور: ٣٧.\n(٣) وهناك قول آخر بأنها الخيل. انظر: \"معاني القرآن\" للنحاس ٦/ ١١١، \"النكت والعيون\" للماوردي ٥/ ٩٣.\n(٤) \"إصلاح المنطق\" لابن السكيت (ص ١٢٧، ٣٣٩). وتمام البيت:\nوأَجَنَّ عَوراتِ الثُّغور ظَلامُها\nالكافر: الليل. وقوله: حتى إذا ألقت يدًا، معناه: أي: بدأت في المغيب. انظر: \"إصلاح المنطق\".\n(٥) كتبت هكذا بالرمز في (م)، (ب) وكتبت بالحروف في (أ)، (جـ).\nوانظر \"النكت والعيون\" للماوردي ٥/ ٣٣٩ حيث ذكر أن (ق) اسم الجبل المحيط بالدنيا، وعزاه للضحاك. وقال الماوردي قال مقاتل: وعروق الجبال كلها منه.\n(٦) بالتأنيث في جميع النسخ، والتصويب من عندي لتستقيم العبارة.\n(٧) سقطت من (أ).","vol":"22","page":530},{"text":"إلى الله تعالى وطلبًا لرضاه (١)، حيث اشتغل بها عن طاعته، وكان ذلك قربانًا منه ومباحًا له كما أبيح لنا ذبح بهيمة الأنعام (٢).\nوقال قوم: معناه حبسها في سبيل الله وكوى سوقها وأعناقها بِكَيِّ الصدقة (٣)، ويقال للكية (٤) على الساق عِلاط (٥) وللكية على العُنق دهاق (٦) وقال الزهري وابن كيسان (٧): كان يمسح سوقها وأعناقها\n_________\n(١) كتبت في (أ)، (ب): وطلبًا لرضائه.\n(٢) \"جامع البيان\" للطبري ٢٣/ ١٥٦، \"النكت والعيون\" للماوردي ٥/ ٩٣، \"زاد المسير\" لابن الجوزي ٧/ ١٣١ - ١٣٢، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٨٩.\nوهذا هو قول الجمهور من السلف والخلف، قال به السدي ورواية عن ابن عباس، وقال به الحسن وقتادة، ومقاتل، واختاره الفراء وأبو عبيدة، والزجاج وابن قتيبة وابن كثير والشوكاني وغيرهم. انظر: \"معاني القرآن\" للفراء ٣/ ٢٠٥، \"فتح القدير\" للشوكاني ٤/ ٤٣١.\n(٣) \"زاد المسير\" لابن الجوزي ٧/ ١٣٢، وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٩٧.\n(٤) في (م): للكي. والتصويب منه (أ)، (ب)، (جى) ولأن الألفاظ التي بعدها كلها بهذا اللفظ (للكية).\n(٥) الذي في \"لسان العرب\": والعِلاط سِمة في عُرْض عنق البعير والناقة. وقال والعلاط يكون في العنق عرضًا. ٧/ ٣٥٣ (علط).\n(٦) الذي في \"لسان العرب\" ١٠/ ١٠٦ (دهق) (الدَّهَقُ: خشبتان يُغْمزُ بهما الساق)، فكأن المصنف رحمة الله عكس العبارة، والله أعلم. وانظر أيضًا \"العين\" للخليل ٢/ ١٠، ٣/ ٣٤٦.\n(٧) طاوس بن كيسان اليماني أبو عبد الرحمن الحميري مولاهم الفارسي يقال: اسمه ذكوان، وطاوس لقب، ثقة فقيه فاضل، مات سنة (١٠٦) وقيل: بعدها، روى له (ع). \"تقريب التهذيب\" لابن حجر (٣٠٠٩).","vol":"22","page":531},{"text":"ويكشف الغبار عنها حبًا لها. هي رواية ابن أبي طلحة (١)، عن ابن عباس (٢).\n\n<span data-type=\"title\" id=toc-4402>٣٤ </span>- ﴿وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ (٣٤)﴾\nهذِه قصة محنة نبي الله سليمان بن داود ﵉ وسبب زوال ملكه مدة.\nواختلفوا في سبب ذلك: فروى محمد بن إسحاق عن بعض العلماء قال: قال: وهب بن منبه: سمع سليمان ﵇ بمدينة في جزيرة من جزائر البحر يقال لها: \"صيدون\" (٣) لها مَلِك عظيم الشأن لم يكن للناس إليه سبيل لمكانه في البحر، وكان الله قد أتى سليمان ﵇ سلطانًا لا يمتنع عليه شيء في بر ولا بحر، إنما يركب إليه\n_________\n(١) في (أ)، (ب): صالح، والتصويب من (م)، وانظر: \"زاد المسير\" لابن الجوزي ٧/ ١٣١ وابن أبي طلحة هو علي بن أبي طلحة أرسل عن ابن عباس ولم يره، صدوق قد يخطئ.\nقال ابن الجوزي: ولا أعلم قوله (حُبّا لها) يثبت عن ابن عباس. انظر: \"زاد المسير\" لابن الجوزي ٧/ ١٣١ - ١٣٢، \"جامع البيان\" للطبري ٢٣/ ١٥٦ وقد اختاره وعلل ذلك بقوله: لأنه لم يكن ليعذب حيوانًا بالعرقبة ويهلك مالًا من ماله بلا سبب سوى أنه اشتغل عن صلاته بالنظر إليها ولا ذنب لها اهـ.\n(٢) قال ابن كثير معقبًا في \"تفسير القرآن العظيم\" ١٢/ ٨٩ على كلام ابن جرير (وهذا الذي رجح به ابن جرير فيه نظر، لأنه قد يكون في شرعهم جواز مثل هذا ولا سيما إذا كان غضبًا لله تعالى بسبب أنه أشتغل بها حتى خرج وقت الصلاة، ولهذا لما خرج عنها لله تعالى عوضه الله تعالى ما هو خير منها وهو الريح.\n(٣) هذِه الجزيرة لم أجد لها ذكرًا في المعاجم، غير ذكر الطبري لها في \"تاريخ الرسل والملوك\" ١/ ٤٩٦، وكذلك الماوردي في \"أعلام النبوة\" (ص ٢٥٩).","vol":"22","page":532},{"text":"الريح، فخرج إلى تلك المدينة تحمله الريح على ظهر الماء حتى نزل بها جنوده من الجن والإنس فقتل ملكها واستبى (١) ما فيها وأصاب (فيما أصاب) (٢) بنتًا لذلك الملك يقال لها: جرادة، لم يرَ مثلها حسنًا وجمالًا، فاصطفاها لنفسه ودعاها إلى الإسلام فأسلمت على جفاءٍ (٣) منها وقلة فقه، وأحبها حبًا لم يحبه شيئًا من نسائه، وكانت على منزلتها عنده لا يذهب حزنها ولا يرقأ دمعها، فشق ذلك على سليمان فقال لها: ويحك ما هذا الحزن الذي لا يذهب والدمع الذي لا يرقأ؟ ! قالت: إن أبي أذكُره وأذكر ملكه وما كان فيه وما أصابه فيحزنني ذلك، قال سليمان ﵇: فقد أبدلك الله به ملكًا هو أعظم من ملكه وسلطانه هو أعظم من سلطانه، وهداك للإسلام وهو خير من ذلك كله. قالت: إن ذلك لك، ولكني إذا ذكرته أصابني ما ترى من الحزن، فلو أنك أمرت الشياطين فصوروا صورته في داري التي أنا فيها أراها بكرة وعشيًا لرجوت أن يُذهب ذلك حزني وأن يُسَلّي عني بعض ما أجد في نفسي، فأمر سليمان الشياطين فقال: مثلوا لها صورة أبيها في دارها حتى لا تنكر منه شيئًا. فمثلوه لها حتى نظرت إلى أبيها إلا أنه لا روح فيه، فعمدت عليه حين صنعوه فأزَّرته وقمّصته وعمّمته وردّته (٤) بمثل ثيابه التي كان يلبس، ثم\n_________\n(١) في (م) واستقصى وفي (أ) واستفى وما أثبته من (ب) وهو أقرب للصواب.\n(٢) ما بين القوسين سقط من (م).\n(٣) في (م) (خفاء) بالخاء.\n(٤) أي: ألبسته رداءً مثل رداءه الذي كان يلبس.","vol":"22","page":533},{"text":"كانت إذا خرج سليمان ﵇ من دارها تغدو عليه في ولائدها (١) حتى تسجد له ويسجدون له كما تصنع به في ملكه وتروح كل عشيةٍ بمثل ذلك، وسليمان ﵇ لا يعلم شيئًا من ذلك أربعين صباحًا، وبلغ ذلك آصف بن برخيا وكان صدّيقًا وكان لا يُرد عن باب سليمان، أي: ساعة أراد دخول شيء من بيوته دخل حاضرًا كان سليمان أو غائبًا، فأتاه وقال: يا نبي الله كبرت سني ورق عظمي ونفِد عمري وقد حان مني ذهابٌ وقد أحببت أن أقدم مقامًا قبل الموت أذكر فيه من مضى من أنبياء الله فأُثني عليهم بعلمي فيهم وأعلم الناس بعض ما كانوا يجهلون من كثير من أمورهم، فقال: افعل.\nفجمع له سليمان ﵇ الناس، فقام فيهم خطيبًا فذكر من مضى من أنبياء الله فأثنى على كل نبي بما فيه وذكر ما فضّله الله به حتى انتهى إلى سليمان ﵇ فقال: ما كان أجملك في صغرك وأروعك في صغرك وأفضلك في صغرك وأحْكَمَ أمرك في صغرك وأبعدك من كل مكروه في صغرك ثم انصرف، فوجد سليمان في نفسه من ذلك حتى تملّى غضبًا، فلما دخل سليمان داره أرسل إليه فقال: يا آصف ذكرت من مضى من أنبياء الله فأثنيت عليهم خيرًا في كل زمانهم وعلى كل حالٍ من أمرهم، فلما ذكرتني جعلت تثني عليّ بخير في صغري، وسكت عما سوى ذلك من أمري وكِبري فما الذي أحدثتُ في آخر عمري؟ ! قال: إن غير الله ليعبد في دارك منذ أربعين صباحًا في\n_________\n(١) ولائِد جمع وليدة، وهم الإماء والخدم. \"لسان العرب\" لابن منظور ٣/ ٤٧٠ (ولد).","vol":"22","page":534},{"text":"هوى امرأةٍ، فقال: في داري! قال: في دارك. فقال: إنا لله وإنا إليه راجعون. لقد عرفتُ أنك ما قلت الذي قلتَ إلا عن شيء بلغك، ثم رجع سليمان ﵇ إلى داره وكسر ذلك الصنم وعاقب تلك المرأة وولائدها ثم أمر بثياب الطُّهرة فأتيَ بها ثياب لا يغزلها إلا الأبكار ولم تسمها امرأة ذات دم (١)، فلبسها ثم خرج إلى فلاة من الأرض وحده فأمر برماد ففرش له (٢)، ثم أقبل تائبًا إلى الله ﷿ حتى جلس على ذلك الرماد وتمحك فيه بثيابه تذللًا لله ﷿ وتضرعًا إليه، يبكي ويدعو ويستغفر بما كان في داره ويقول فيما يقول: رب ماذا ببلائك عند آل داود أن يعبدوا غيرك وأن يقروا في دورهم وأهاليهم (٣) عبادة (٤) غيرك فلم يزل كذلك يومه حتى أمسى ثم رجع إلى دراه وكانت أم ولد له يقال لها: الأمينة (٥) كان إذا دخل مذهبه وأراد إصابة امرأة من نسائه وضع خاتمه عندها حتى يتطهر وكان لا يلمس خاتمه إلا وهو طاهر وكان ملكه في خاتمه، فوضعه يومًا من تلك (٦) الأيام عندها كما كان يضعه ثم دخل مذهبه، وأتاها الشيطان\n_________\n(١) في جميع النسخ (امرأة ذات الدم) بتعريف الدم، والصواب التنكير للإضافة، والعلم عند الله.\n(٢) في (م): (لها) والتصويب من (أ).\n(٣) في (ب): وأوطانهم.\n(٤) سقط من (م).\n(٥) في (أ): (أمينة).\n(٦) من (أ)، (ب).","vol":"22","page":535},{"text":"صاحب البحر، وكان اسمه صخرًا على صورة سليمان ﵇ لا تنكر منه شيئًا فقال: يا أمينة خاتمي. فناولته إياه فجعله في يده، ثم خرج حتى جلس على سرير سليمان وعكفت عليه الطير والجن والإنس، وخرج سليمان ﵇ فأتى الأمينة وقد غُيّرت حاله وهيئته عند كل من رآه، فقال: يا أمينة خاتمي! فقالت: ومن أنت، قال: أنا سليمان ابن داود، فقالت: كذبتَ لست سليمان بن داود وقد جاء سليمان فأخذ خاتمه وهو جالس على سريره (في ملكه) (١)، فعرف سليمان ﵇ أن خطيئته قد أدركته فخرج فجعل يقف على الدار من دور بني إسرائيل، فيقول: أنا سليمان بن داود، فيحثون عليه التراب ويسبّونه ويقولون: انظروا إلى هذا المجنون أي شيء يقول، يزعم أنه سليمان بن داود. فلما رأى سليمان ذلك عمد إلى البحر فكان ينقل الحيتان لأصحاب البحر إلى السوق فيعطونه كل يوم سمكتين، فإذا أمسى باع إحدى سمكتيه بأرْغِفَة وشوى الأخرى فأكلها، فمكث بذلك أربعين صباحًا عدّة ما كان عبد ذلك الوثن في داره، فأنكر آصف وعظماء بني إسرائيل حكم عدوّ الله الشيطان (٢) في تلك الأربعين اليوم، فقال آصف: يا معشر بني إسرائيل، هل رأيتم من اختلاف في حكم ابن داود ما رأيتُ؟ ! قالوا: نعم، قال: أمهلوني حتى أدخل على نسائه فأسألهن هل أنكرن منه في خاصة أمره ما\n_________\n(١) ما بين القوسين سقط من (أ).\n(٢) في (م) (الشياطين) والتصويب من (أ)، (ب).","vol":"22","page":536},{"text":"أنكرناه في عامة الناس، فدخل على نسائه فقال: ويحكن، هل أنكرتن من أمر ابن داود ما أنكرنا؟ ! فقلن: أشدّه، ما يدع امرأة منا في دمها، ولا يغتسل من جنابة، فقال: إنا لله وإنا إليه راجعون، إن هذا لهو البلاء المبين، ثم خرج إلى بني إسرائيل فقال: ما في الخاصة أعظم مما في العامة، فلما مضى أربعون صباحًا طار الشيطان عن مجلسه ثم مر بالبحر فقذف الخاتم فيه فبلعته سمكة وأخذها بعض الصيادين وقد عمل له سليمان ﵇ صدر يومه ذلك حتى إذا كان العشي أعطاه سمكتيه، فأُعطي السمكة التي أخذت الخاتم، وخرج سليمان بسمكتيه فباع التي ليس في بطنها الخاتم بالأرغفة ثم عمد إلى السمكة الأخرى فبقرها ليشويها فاستقبله خاتمه في جوفها وأخذه فجعله في يده ووقع ساجدًا وعكفت عليه الطيور والجن وأقبل عليه الناس، وعرف أن الذي كان دخل عليه أحدث في داره، فرجع إلى ملكه، وأظهر التوبة من ذنبه وأمر الشياطين فقال: أتوني بصخر، وطلبته له الشياطين حتى أخذته (١) فأتي به فجاب (٢) له صخرة فأدخله فيها ثم شدّ عليه بأخرى، ثم أوثقها بالحديد والرصاص ثم أُمر به فقذف في البحر. فهذا حديث وهب بن منبه (٣).\n_________\n(١) في (أ)، (ب) (أخذ له).\n(٢) الجَبُّ: القطع. \"لسان العرب\" لابن منظور ١/ ٢٤٩ (جبب).\n(٣) قال الحافظ ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٩٢، ٩٣ بعد أن أورد عدة روايات ومنها عن ابن عباس -وهي قول السدّي التي سيذكرها المصنف- قال: (ولكن الظاهر أنه إنما تلقاه ابن عباس - ﵄إن صح عنه- من أهل =","vol":"22","page":537},{"text":"وقال السدي في سبب ذلك: كان لسليمان ﵇ مائة امرأة وكانت امرأة منهن يقال لها جرادة وهي آثر نسائه وآمنهن عنده كان إذا أجنب وأتى حاجة نزع خاتمه ولم يأمن عليه أحدًا من الناس غيرها فجاءته يومًا من الأيام فقالت له: إن أخي بينه وبين فلان خصومة وأنا أحب\n_________\n= الكتاب وفيهم طائفة لا يعتقدون نبوة سليمان ﵊، فالظاهر أنهم يكذبون عليه، ولهذا كان في السياق منكرات من أشدها ذكر النساء، فإن المشهور عن مجاهد وغير واحد من أئمة السلف أن ذلك الجني لم يُسلط على نساء سليمان بل عصمهنّ الله ﷾ منه تشريفًا وتكريمًا لنبيه ﵇. وقد رويت هذِه القصة مطولة عن جماعة من السلف ﵇ أجمعين. كسعيد بن المسيب وزيد بن أسلم وجماعة آخرين وكلها متلقاة من قصص أهل الكتاب والله ﷾ أعلم بالصواب. اهـ.\nوقال الشنيقيطي في \"أضواء البيان\" ٤/ ٨٥: وما يذكره المفسرون في تفسير قوله تعالى: ﴿وَلَقَدْ فَتَنَّا سُلَيْمَانَ﴾ الآية، من قصة الشيطان الذي أخذ الخاتم وجلس على كرسي سليمان، وطرد سليمان عن ملكه، حتى وجد الخاتم في بطن السمكة التي أعطاها من كان يعمل عنده بأجر مطرودًا عن ملكه، إلى آخر القصة، لا يخفى أنه باطل لا أصل له، وأنه لا يليق بمقام النبوة، فهو من الإسرائيليات التي لا يخفى أنها باطلة.\nوقال أبو حيان وغيره: إن هذِه المقالة من أوضاع اليهود وزنادقة السوفسطائية ولا ينبغي لعاقل أن يعتقد صحة ما فيها، وكيف يجوز تمثل الشيطان بصورة نبي حتى يلتبس أمره عند الناس ويعتقدوا أن ذلك المتصور هو النبي، ولو أمكن وجود هذا لم يوثق بإرسال نبي، نسأل الله تعالى سلامة ديننا وعقولنا، ومن أقبح ما فيه زعم تسلل الشيطان على نساء نبيه حتى وطئهن وهن حيض، الله أكبر هذا بهتان عظيم وخطب جسيم ونسبة الخبر إلى ابن عباس رضي الله تعالى عنهما لا تسلم صحتها، وكذا لا تسلم دعوى قوة سنده وإن قال بها من قال. أهـ.\nانظر: \"روح المعاني\" للألوسي ٢٣/ ١٩٩.","vol":"22","page":538},{"text":"أن تقضي له إذا جاءك، فقال: نعم، ولم يفعل فابتُلي بقوله، فأعطاها خاتمه ودخل المخرج، فخرج الشيطان في صورته فقال لها: هاتي الخاتم فأعطته فجاء حتى جلس على مجلس سليمان ﵇، وخرج سليمان بعدُ فسألها أن تعطيه خاتمه فقالت: ألم تأخذه قبل! قال: لا، وخرج مكانه تائهًا ومكث الشيطان يحكم بين الناس أربعين يومًا فأنكر الناس حكمه واجتمع قراء بني إسرائيل وعلماؤهم فجاءوا حتى دخلوا على نسائه فقالوا: إنا قد أنكرنا هذا فإن كان سليمان فقد ذهب عقله وأنكرنا أحكامه، فبكى النساء عند ذلك، قال: فأقبلوا يمشون حتى أتوه فأحدقوا به ثم نشروا التوراة فقرأوها فلما قرأوا التوراة طار من بين أيديهم حتى وقع على شرفة والخاتم معه ثم طار حتى ذهب إلى البحر فوقع الخاتم منه في البحر فابتلعه حوت، قال: وأقبل سليمان ﵇ في حاله (١) التي كان فيها حتى انتهى إلى صيادي البحر وهو جائع وقد اشتد جوعه فاستطعم من صيدهم وقال: إني أنا سليمان فقام إليه بعضهم فضربه بعصًا فشجّه، قال: فجعل يغسل دمه وهو على شاطئ البحر، فلام الصيادون صاحبهم الذي ضربه، وقالوا: بئس ما صنعت حيث ضربته، فقال: إنه زعم أنه سليمان فأعطوه سمكتين مما قد مَذِرَ (٢)، عندهم، فلم\n_________\n(١) في (أ): حالته.\n(٢) مَذِر: أي فسد، ومنه مَذِرت البيضة إذا فسدت.\n\"لسان العرب\" لابن منظور ٥/ ١٦٤ (مذر).","vol":"22","page":539},{"text":"شغله ما كان له من الضرب، حتى قام إلى شط البحر فشق بطونها (١) وجعل يغسلها فوجد خاتمه في بطن إحداهما (٢) فأخذه فلبسه فرد الله عليه ملكه وبهاءَه، وجاءت الطير حتى حافت عليه فعرف القوم أنه سليمان فقاموا يعتذرون مما صنعوا فقال: ما أحمدكم على عذركم ولا ألومكم على ما كان منكم، هذا أمر لابد منه ثم جاء حتى أتى ملكه وأمر حتى أُتي بالشيطان الذي أخذ خاتمه وجعله في صندوق، ثم أطبق عليه وأقفل عليه بقفل وختم عليه بخاتمه، ثم (أُمر به) (٣) فألقي في البحر وهو حيٌّ كذلك حتى الساعة (٤).\nوفي بعض الروايات (٥) أن سليمان ﵇ لما افتُتن سقط الخاتم من يده وكان فيه ملكه فأخذه سليمان فأعاده إلى يده، فسقط من يده فلما رآه سليمان ﵇ لا يثبت في يده أيقن بالفتنة، وأن أصف قال لسليمان ﵇: إنك مفتون بذنبك والخاتم لا يتماسك في يدك أربعة عشر يومًا فَفِرّ إلى الله تائبًا من ذنبك، وأنا أقوم مقامك وأسير في عالمك وأهل بيتك بسيرتك إلى أن يتوب الله عليك ويردك إلى ملكك. ففر سليمان\n_________\n(١) في (أ)، (ب) بطونهما ... يغسلهما.\n(٢) في (أ): أحدهما وفي (ب): إحداها.\n(٣) في (م)، (أ): أمره.\n(٤) سبق التعليق عليه.\n(٥) كل هذِه الروايات وما يدور في قصة سليمان ليس فيه ما يعتمد عليه لا من حيث النقل ولا من حيث العقل بل هو مما يجزم بكذبه، إلا ما ورد من طوفان سليمان على نسائه من أجل الولد، وسيأتي الكلام عليه.","vol":"22","page":540},{"text":"﵇ هاربًا إلى ربه، وأخذ آصف الخاتم فوضعه في يده فثبت، وأن الجسد الذي قال الله تعالى: ﴿وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا﴾ كان هو آصف كاتب سليمان ﵇ وكان عنده علم من الكتاب، فقام آصف في ملك سليمان ﵇ وعالمه يسير بسيرته ويعمل بعمله أربعة عشر يومًا إلى أن رجع سليمان ﵇ إلى منزله تائبًا إلى الله ﷿ وردّ الله عليه ملكه، فقام آصف من مجلسه وجلس سليمان ﵇ على كرسيه، وأعاد الخاتم في يده فثبت فيها.\n[٢٤٦٢] وأخبرنا شعيب بن محمد (١)، قال مكي بن عبدان (٢)، قال: نا أحمد بن الأزهر (٣) قال: نا روح بن عبادة (٤)، قال: نا حماد بن زيد (٥)، عن سعيد بن المسيب (٦) أن سليمان بن داود ﵉ احتجب عن الناس ثلاثة أيام، فأوحى الله تعالى إليه (٧): أن يا سليمان أحتجبت عن الناس ثلاثة أيام فلم تنظر في أمور عبادي ولم تنصف مظلومًا من ظالمٍ! وذكر حديث الخاتم\n_________\n(١) شعيب بن محمد البيهقي أبو صالح. مستور من أهل النواحي.\n(٢) أبو حاتم التميمي النيسابوري ثقة متقن.\n(٣) أبو الأزهر العبدي النيسابوري صدوق، كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٤) أبو محمد البصري ثقة فاضل.\n(٥) ثقة.\n(٦) ثقة، ثبت، اتفقوا على أن مرسلاته أصح المراسيل.\n(٧) سقط من (م).","vol":"22","page":541},{"text":"وأخذ الشيطان إياه كما روينا، وقال في آخره: قال على: فذكرت ذلك للحسن فقال ما كان الله ﷿ ليسلطه على نسائه (١).\nوقال بعض المفسرين: كان سبب فتنة سليمان ﵇ أنه أمر أن لا يتزوج امرأة إلا من بني إسرائيل فتزوج امرأة من غيرهم فعوقب على ذلك (٢).\nوقيل: إن سليمان ﵇ لما (٣) أصاب ابنة ملك صيدون أعجب بها فعرض (٤) عليها الإسلام فأبت وامتنعت فخوفها سليمان ﵇، فقالت: إن أكرهتني على الإسلام قتلتُ نفسي، فخاف سليمان ﵇ أن تقتل نفسها فتزوج بها مشركة، وكانت تعبد صنمًا لها من ياقوت أربعين يومًا في خُفية من سليمان ﵇ إلى أن أسلمت؛ فعوقب سليمان\n_________\n(١) [٢٤٦٢] الحكم على الإسناد:\nفيه شعيب بن محمد مستور.\nوقد سبقت الإشارة إلى أن رواية سعيد بن المسيب وجماعة من السلف لهذِه القصة إنما هي متلقاة عن أهل الكتاب الذين لا يوثق بهم ولا سيما ما كان متعلقًا بعصمة الأنبياء؛ فإنه من قبيل البهتان والكذب والله أعلم.\nالتخريج:\nانظر: \"تاريخ الرسل والملوك\" للطبري ١/ ٤٩٦ - ٤٩٩، \"الدر المنثور\" للسيوطي ٥/ ٥٨٠ وما بعدها.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٩٩ وكل هذا مما لم يثبت والله أعلم.\n(٣) سقط من (م).\n(٤) في (م): (فأعرض) والتصويب من (أ).","vol":"22","page":542},{"text":"بزوال ملكه أربعين يومًا (١).\nوقال الشعبي في سبب ذلك: وُلِد لسليمان ﵇ ابن، فاجتمعت الشياطين، فقال بعضهم: إن عاش له ولد لم ننفك مما نحن فيه من البلاء والسخرة فسبيلنا أن نقتل ولده ونخبله، فعلم سليمان ﵇ بذلك فأمر السحاب حتى حملته الريح وغذا (٢) ابنه في السحاب خوفًا من مَعَرةِ (٣) الشياطين فعاقبه الله بخوفه من الشياطين ومات الولد، فألقي ميتًا على كرسيه جسدًا (٤) وهو الجسد الذي قال الله تعالى: ﴿وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ﴾.\nوقيل: هو أن سليمان ﵇ قال يومًا لأطوفن الليلة على نسائي كلهن حتى يولد لي من كل واحدة منهن ابن فيجاهد في سبيل الله فلم يَسْتَثْنِ، فجامعهن كلهن في ليلة واحدة فما خرج له فيهن إلا شق مولود، فجاءت به القابلة، فألقته على كرسي سليمان ﵇، فذلك قوله ﷿ ﴿وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا﴾ (٥) وهو ما:\n_________\n(١) وهذا كسابقه مما لم يثبت.\n(٢) كتبت في (أ) بالألف المقصورة (وغذى) والصواب ما أثبته، لأن لام الكلمة أصلها واوًا، قال ابن منظور في \"لسان العرب\" لابن منظور ١٥/ ١١٩: ويقال غذوت الصبي، ولا يقال غذيته بالياء.\n(٣) العَرُّ والعُرُّ الذي يعُرُّ البدن أي يعترضه، ومنه قيل للمَضَرَّة مِعرّةٌ. قاله الراغب في \"مفردات ألفاظ القرآن\" (ص ٥٥٦) (عرّ).\n(٤) وهذا أيضًا لا يصح.\n(٥) وقال الألوسي في \"روح المعاني\" ٢٣/ ١٩٨: وروي ذلك عن الشعبي أيضًا، ورواه بعضهم عن أبي هريرة على وجه لا يشك في وضعه إلا من شك في عصمة =","vol":"22","page":543},{"text":"[٢٤٦٣] أخبرنا عبد الله بن حامد بن محمد (١) في آخرين قالوا: نا أحمد بن محمد بن الحسن بن الشرقي (٢)، قال: نا محمد بن عقيل (٣) وأحمد بن حفص (٤) قالا: نا حفص (٥)، قال: حد (٦) إبراهيم بن طهمان (٧)، عن موسى بن عُقبة (٨)، قال: حد أبو الزناد (٩)، عن عبد الرحمن الأعرج (١٠)، عن أبي هريرة قال: قال رسول الله - ﷺ -:\n_________\n= الأنبياء ﵈، وأنا في صحة هذا الخبر لست على يقين، بل ظاهر الآية أن تسخير الريح بعد الفتنة وهو ظاهر في عدم صحة الخبر؛ لأن الوضع في السحاب يقتضي ذلك اهـ.\nوهذا القول الذي حكاه الثعلبي بصيغة التمريض هو أقرب ما يكون في تفسير الآية، وقد أختار هذا القول البيضاوي وأبو حيان والشنقيطي والألوسي وابن عاشور. انظر: \"البحر المحيط\" لابي حيان ٧/ ٣٨١، \"أنوار التنزيل\" للبيضاوي ٥/ ١٩، \"أضواء البيان\" للشنقيطي ٤/ ٨٤ - ٨٥، \"روح المعاني\" للألوسي ٢٣/ ١٩٨، \"التحرير والتنوير\" لابن عاشور ٢٣/ ٢٦٠.\n(١) لم أجد فيه جرحًا ولا تعديلًا.\n(٢) ثقة، مأمون.\n(٣) محمد بن عقيل بن خويلد بن معاوية الخزاعي النيسابوري، صدوق، حدث من حفظه بأحاديث فأخطأ في بعضها.\n(٤) أبو علي بن أبي عمرو، صدوق.\n(٥) حفص بن عبد الله بن راشد السلمي أبو عمرو النيسابوري قاضيها، صدوق.\n(٦) هذا الرمز يراد به لفظة (حدثني) أو لفظة (أخبرني) كما هو مثبت في بقية النسخ.\n(٧) أبو سعيد سكن نيسابوري ثم مكة، ثقة يغرب وتكلم فيه للإرجاء.\n(٨) ثقة فقيه إمام في المغازي.\n(٩) عبد الله بن ذكوان القرشي أبو عبد الرحمن المدني المعروف بأبي الزناد، ثقة فقيه.\n(١٠) في (م): عبد الرحمن بن الأعرج. والصواب ما أثبت وهو عبد الرحمن بن هرمز الأعرج أبو داود مولى ربيعة بن الحارث، ثقة ثبت عالم.","vol":"22","page":544},{"text":"\"قال سليمان بن داود: لأطوفن الليلة على سبعين امرأة كل واحدة تأتي بفارس يجاهد في سبيل الله. فقال له صاحبه: قل إن شاء الله فلم يقل إن شاء الله فطاف عليهن فلم تحمل منهن إلا امرأة واحدة جاءت بشق رجل، والذي نفس محمد بيده لو قال إن شاء الله لجاهدوا في سبيل الله فرسانًا أجمعون\" (١)، فذلك قوله ﷿ ﴿وَلَقَدْ فَتَنَّا سُلَيْمَانَ﴾.\nقال مقاتل: فتن سليمان ﵇ بعد مُلكِ عشرين سنة (٢).\n﴿وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا﴾ أي: شيطانًا عن أكثر المفسرين (٣) واختلفوا في اسمه:\nفقال مقاتل وقتادة: اسمه صخر بن عمير بن عمرو بن شرحبيل، وهو الذي دلّ سليمان ﵇ على الألماس (حين أُمِر ببناء بيت المقدس، وقيل له: لا يُسْمَعَن فيه صوتُ نحْتِه فأخذوا الألماس (٤) فجعلوا يقطعون به الحجارة والجواهر ولا يُصوّت، وكان سليمان\n_________\n(١) [٢٤٦٣] الحكم على الإسناد:\nفيه: عبد الله بن حامد، لم أجد فيه جرحًا ولا تعديلًا.\nوبقية السند حسن.\nالتخريج:\nأخرجه البخاري في كتاب الجهاد والسير باب من طلب الولد للجهاد (٢٨١٩) وأخرجه مسلم في كتاب الإيمان، باب الاستثناء (١٦٥٤).\n(٢) انظر: \"الكشاف\" للزمخشري ٤/ ٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٩٨، \"إرشاد العقل السليم\" لأبي السعود ٧/ ٢٢٨.\n(٣) ذكرت سابقًا أن الصحيح عند المحققين أن المراد بالجسد هو ابن سليمان الذي ولد ناقص الخِلقة، وليس شيطانًا. والله أعلم.\n(٤) ما بين القوسين سقط من (م)، وفي (ب) (حديد) بدل (نحته).","vol":"22","page":545},{"text":"﵇ إذا أراد أن يدخل الخلاء والحمام. لم يدخل بخاتمه، فدخل الحمام، وذكر القصة في أخذ الشياطين الخاتم، قال: وكان فيهم رجل يشبهونه بعمر بن الخطاب في القوة، فقال: أما والله لأجرّبنه، فقال: يا نبي الله وهو لا يرى إلا أنه نبي الله، أرأيت أحدنا يصيبه الجنابة في الليلة الباردة فيدع الغسل عمدًا حتى تطلع الشمس أترى عليه بأسًا؟ قال: لا، فرخص له في ذلك (١)، وذكر الحديث.\nوروى أبو إسحاق (٢)، عن عمارة بن عبد (٣)، عن عليّ - ﵁ - قال: بينا سليمان ﵇ جالس على شاطئ البحر وهو يعبث بخاتمه إذ سقط منه في البحر، وكان ملكه في خاتمه (٤).\nوروى حماد بن سلمة (٥)، عن عمرو بن دينار (٦)، عن جابر بن عبد الله قال: قال رسول الله - ﷺ -: \"كان نقش خاتم سليمان بن داود\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٣/ ١٥٧ - ١٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٩٩، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٩٠ وهذا القول منسوب أيضًا لابن عباس انظر: المراجع المذكورة.\n(٢) عمرو بن عبد الله بن عبيد ويقال على ويقال بن أبي شعيرة الهمداني أبو إسحاق السبيعي، ثقة مكثر عابد اختلط بأخره.\n(٣) عمارة بن عبد الكوفي مقبول من الثالثة روى له (عس).\n(٤) الأثر إسناده معلق لا يصح به المتن.\nوانظره في \"زاد المسير\" ٧/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٠٠.\n(٥) حماد بن سلمة بن دينار أبو سلمة، ثقة عابد أثبت الناس في ثابت وتغير حفظه بأخرة.\n(٦) عمرو بن دينار المكي أبو محمد الأثرم الجمحي مولاهم، ثقة ثبت.","vol":"22","page":546},{"text":"﵉ لا إله إلا الله محمد رسول الله\" (١).\nنرجع إلى حديث عليّ، قال: فانطلق سليمان ﵇ وخَلَفَ الشيطان في أهله، فأتى عجوزًا فآوى إليها فقالت له العجوز: إن شئت أن تنطلق فتطلب (٢) فأكفيك عمل البيت، وإن شئت أن تكفيني عمل البيت وأنطلق وألتمس، قال: فانطلق يلتمس فأتى قومًا يصيدون السمك فجلس إليهم فنبذوا إليه سمكات فانطلق بهن حتى لقي العجوز فأخذت تصلحه فشقت بطن سمكة، فإذا فيها الخاتم فأخذته،\n_________\n(١) الحكم على الإسناد:\nموضوع.\nالتخريج:\nرواه العقيلي في \"الضعفاء الكبير\" ٢/ ١٩٧، وابن عدي في \"الكامل\" ٤/ ٤٧، وتمام الرازي في \"فوائده\" كما في \"الروض البسام\" ٤/ ٢٦٠، وابن عساكر في \"تاريخ دمشق\" ٢٢/ ٢٥٢ كلهم من طريق شيخ بن أبي خالد البصري: ثنا حماد بن سلمة عن عمرو بن دينار عن جابر مرفوعًا.\nقال العقيلي عن الحديث: منكر لا أصل له إلا من حديث هذا الشيخ. وذكر ابن حبان هذا الحديث من كتاب \"المجروحين\" ١/ ٣٦٤.\nوقال: ثلاثتها بواطيل موضوعات.\nوقال الذهبي في ترجمته: (شيخ) مجهول دجال، قال الحاكم: روى عن حماد ابن سلمة أحاديث موضوعات في الصفات وغيرها. ثم قال الذهبي: فمن أباطيله عن حماد .. فذكر له هذا الحديث \"ميزان الاعتدال\" ٣/ ٣٩٢ وقال ابن الجوزي: هذا حديث لا يصح \"الموضوعات\" لابن الجوزي ١/ ٣٢٤ وقال الألباني: موضوع. \"سلسلة الأحاديث الضعيفة\" ٢/ ١٤٠ (٧٠٢).\n(٢) يعني: الرزق.","vol":"22","page":547},{"text":"وقالت لسليمان: ما هذا! فأخذه سليمان ﵇ فلبسه فأقبلت الشياطين والجن والطير والوحش وهرب الشيطان الذي خلّف في أهله فأتى جزيرة في البحر فبعث إليه الشياطين فقالوا: لا نقدر (١) عليه ولكنه يَرِدُ عينًا في جزيرة في كل سبعة أيام يومًا ولا نقدر عليه حتى يسكر، قال: فنَزَح ماءها وجعل فيها خمرًا، قال: فجاء يوم وروده فإذا هو بالخمر فقال: والله إنك لشراب طيب إلا أنك تصيدين (٢) الحليم وتزيدين الجاهل جهلًا، ثم رجع حتى عطش عطشًا شديدًا ثم أتاها فقال: إنك لشراب طيبة إلا أنك تصيدين الحليم وتزيدين الجاهل جهلًا. قال: ثم شربها حتى غلبته على عقله ثم أروه الخاتم فقال: سمعًا (٣) وطاعةً، قال: فأتي به سليمان ﵇، فأوثقه ثم بعث به إلى جبلٍ ذكروا أنه جبل الدخان فيقال: الدخان الذي ترون من نفسه، والماء الذي يخرج من الجبل هو بوله (٤).\nوقال السدي: اسم ذلك الشيطان: اشمذى (٥)، وقيل: حبقيق.\nوقال مجاهد: اسمه آصف (٦).\n_________\n(١) في (م): تقدر وما أثبته من (أ).\n(٢) في (أ): (تصيبين).\n(٣) في (م)، (أ) (سمعٌ) والتصويب من (ب).\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٠١، وقد سبقت الإشارة إلى ضعف السند مع وقفه على على - ﵁ -، وهو من الإسرائيليات الظاهرة البطلان.\n(٥) لم أجده.\n(٦) انظر: \"جامع البيان\" للطبري ٢٣/ ١٥٦، \"النكت والعيون\" للماوردي ٥/ ٩٧.","vol":"22","page":548},{"text":"[٢٤٦٤] أخبرناه أبو صالح (١)، عن أبي الحسن البيهقي الفقيه (٢)، قال: نا أبو حاتم التميمي (٣)، قال: نا أبو الأزهر (٤)، قال: نا روح بن عبادة (٥)، قال: نا شبل (٦)، عن أبي نجيح (٧)، عن مجاهد (٨) ﴿وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا﴾ قال: شيطانًا يقال له: آصف (قال له سليمان ﵇: كيف تفتنون الناس؟ ! قال: أرني خاتمك أخبرك. فلما أعطاه نبذه آصف) (٩) في البحر فساح سليمان ﵇ فذهب ملكه، وقعد آصف على كرسيه ومنعه الله سبحانه نساء سليمان فلم يقربهن، وأنكر الناس أمر سليمان، وكان سليمان ﵇ يستطعم فيقول: أتعرفونني؟ أنا سليمان، فيكذبونه حتى أعطته امرأة يومًا حوتًا فبط (١٠) بطنه فوجد خاتمه في بطنه فرجع إليه ملكه وفرَّ آصف فدخل البحر (١١).\n_________\n(١) شعيب بن محمد البيهقي أبو صالح. مستور من أهل النواحي.\n(٢) محمد بن شعيب، أبو الحسن البيهقي، لم أجده.\n(٣) مكي بن عبدان بن محمد، أبو حاتم التميمي، ثقة، متقن.\n(٤) أحمد بن الأزهر بن منيع أبو الأزهر العبدي النيسابوري، صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٥) ثقة.\n(٦) شبل بن عباد المكي القارئ، ثقة رمي بالقدر.\n(٧) عبد الله بن أبي نَجِيح يسار المكي أبو يسار الثقفي ثقة رمي بالقدر وربما دلس.\n(٨) مجاهد بن جبر أبو الحجاج المخزومي المكي ثقة إمام في التفسير وفي العلم.\n(٩) ما بين القوسين سقط من (م).\n(١٠) في (أ): فشق، وكله بمعنى واحد.\n(١١) [٢٤٦٤] الحكم على الإسناد:\nالسند فيه: =","vol":"22","page":549},{"text":"وقيل: إن الجسد هو آصف بن برخيا الصِّديق وقد مضت القصة.\nوقيل: هو الولد الميت الذي غذا في السحاب.\nوقيل: هو الولد الناقص الخلق.\nوقيل: معنى قوله: ﴿وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا﴾ أن سليمان ﵇ ضُرب بِعِلّة أشرف منها على الموت حتى صار جسدًا في المثل بلا روح، وقد يوصف المريض المُضْني بهذِه الصفة فيقال كالجسد الملقى. ولم يبقى منه إلى جسده.\nوتقدير الآية: وألقيناه على كرسيه جسدًا (١).\nوأما صفة كرسي سليمان ﵇: فيروى أن سليمان ﵇ لما ملك بعد أبيه أمر باتخاذ كرسي ليجلس عليه للقضاء، وأمر أن يعمل بديعًا ومهولًا بحيث أن لو رآه مبطل أو شاهد زور ارتدع وتهيّب.\nقال: فعُمل له كرسي من أنياب الفيلة، وفصّصوه بالياقوت واللؤلؤ\n_________\n= ١ - عبد الله بن أبي نجيح مدلس.\n٢ - وفيه أبو الحسن البيهقي لم أجد ترجمته.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٣/ ١٥٧ وعنه السيوطي في \"الدر المنثور\" ٥/ ٥٨٤، وفي سنده أبو نجيح أيضًا وهو مدلس.\n(١) انظر: هذِه الأقوال الثلاثة في المراد بالجسد فيقوله ﴿وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَدًا﴾ \"النكت والعيون\" للماوردي ٥/ ٩٦، \"المحرر الوجيز\" لابن عطية ٤/ ٥٠٥، \"زاد المسير\" لابن الجوزي ٧/ ١٣٢ - ١٣٤.","vol":"22","page":550},{"text":"والزبرجد وأنواع الجواهر وحففوه بأربع نخلات من ذهب شماريخها الياقوت الأحمر والزمرد الأخضر على رأس نخلتين منها طاووسان من ذهب وعلى رأس الأخريين نسران من ذهب بعضها مقابل لبعض، وجعلوا من جنبتي الكرسي أسد من ذهب على رأس كل واحد منها عمود من الزمرد الأخضر، وقد عقدوا على النخلات أشجار كروم من الذهب الأحمر، واتخذوا عناقيدها من الياقوت الأحمر بحيث أظل عريش الكرم النخل والكرسي. قال: وكان سليمان إذا أراد صعوده وضع قدميه على الدرجة السفلى فيستدير الكرسي كله بما فيه دوران الرحى المسرعة وتنشر تلك النسور والطواويس أجنحتها ويبسط الأسدان أيديهما فيضربان الأرض بأذنابهما، وكذلك يفعل في كل درجة يصعدها سليمان ﵇ فإذا استوى بأعلاه أخذ النسران اللذان على النخلتين تاج سليمان فوضعاه على رأس سليمان ﵇ ثم يستدير الكرسي بما فيه ويدور معه النسران والطاووسان والأسدان مائلات (١) برؤوسها إلى سليمان ﵇ ينضحن عليه من أجوافها (٢) المسك والعنبر ثم تناوله (٣) حمامة من ذهب قائمة على عمود من جوهر من أعمدة الكرسي التوراة فيفتحها سليمان ﵇ ويقرؤها على الناس ويدعوهم إلى فصل\n_________\n(١) في (م): قائمات.\n(٢) في (م): (أجوافهما).\n(٣) في (م): (تناولت).","vol":"22","page":551},{"text":"القضاء. قال: ويجلس عظماء بني إسرائيل على كراسي الذهب المفصصة (١) بالجواهر -وهو ألف كرسي عن يمينه- ويجيء عظماء الجن وتجلس على كراسي من الفضة على يساره وهو ألف كرسي حافين جميعًا به، ثم يحف بهم الطير يظلهم ويتقدم إليه الناس للقضاء، فإذا دُعي بالبينات وتقدمت الشهود لإقامة الشهادات دار الكرسي بما فيه من جميع ما حوله دوران الرحى المسرعة، ويبسط الأسدان أيديهما ويضربان الأرض بأذنابهما وينشر النسران والطاووسان أجنحتها، فيفزع منها الشهود ويدخلهم من ذلك رعب شديد، فلا يشهدون إلا بالحق (٢).\n\n<span data-type=\"title\" id=toc-4403>٣٥ </span>- ﴿قَالَ رَبِّ اغْفِرْ لِي﴾ ذنبي (٣) ﴿وَهَبْ لِي مُلْكًا لَا يَنْبَغِي﴾\nقال ابن كيسان: لا يكون (٤).\n_________\n(١) في (أ): (المفضفضة).\n(٢) انظر حول صفة كرسي سليمان: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٠٢ - ٢٠٣، والعلم عند الله. وانظر كذلك \"تفسير القرآن العظيم\" لابن كثير ١٢/ ٩٣، وكل ما يذكر في صفة الكرسي إنما هو من الإسرائيليات.\nقلت: لم يذكر المصنف ﵀ تفسير قوله تعالى ﴿ثُمَّ أَنَابَ﴾ في آخر الآية السابقة. ومعنى (أناب) رجع، وفيما رجع إليه قولان:\nأحدهما: تاب من ذنبه، قاله قتادة.\nوالثاني: رجع إلى ملكه، قاله الضحاك.\nانظر: \"جامع البيان\" للطبري ٢٣/ ١٥٩، \"زاد المسير\" لابن الجوزي ٧/ ١٣٣.\n(٣) لا توجد هذِه الكلمة في بقية النُّسخ.\n(٤) هذا الذي رجحه ابن كثير حيث قال: والصحيح أنه سأل الله تعالى مُلكًا لا يكون =","vol":"22","page":552},{"text":"﴿لِأَحَدٍ مِنْ بَعْدِي إِنَّكَ أَنْتَ الْوَهَّابُ﴾ المعطي.\nقال عطاء بن أبي رباح: يريد هب لي ملكًا لا أُسْلبه في باقي عمري كما سُلبته في أول عمري (١).\nوقال مقاتل بن حيان: كان سليمان ﵇ مَلِكًا ولكنه أراد بقوله ﴿لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي﴾ تسخير الرياح والطير، يدل عليه ما بعده (٢).\n(وقيل: إنما سأل ذلك ليكون آية لنبوته ودلالة على رسالته ومعجزًا لمن سواه) (٣).\nوقيل: إنما سأل ذلك عَلَمًا له على المغفرة وقبول التوبة حيث أجاب الله ﷾ دعاءه ورد عليه ملكه وزاده فيه (٤).\nوقال عمرو بن عثمان الصَّدَفي (٥): أراد به مُلك النفس وقهر\n_________\n= لأحد من بعده من البشر مثله وهذا هو ظاهر السياق من الآية وبذلك وردت الأحاديث الصحيحة ا. هـ ١٢/ ٩٨، وسيأتي تخريج الأحاديث عند ذكر المصنف لها.\n(١) هذا القول ينسب لقتادة والحسن ولم أره ينسب لعطاء والله أعلم. انظر: \"جامع البيان\" للطبري ٢٣/ ١٥٩، \"تفسير القرآن\" لعبد الرزاق ٢/ ١٦٥، \"الدر المنثور\" للسيوطي ٥/ ٥٨٥.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٩٨ فهو قريب من قوله هنا. انظر: في \"جامع البيان\" للطبري ٢٣/ ١٦٠، \"زاد المسير\" لابن الجوزي ٧/ ١٣٩.\n(٣) ما بين القوسين سقط من (أ).\nوانظر هذا القول في \"الكشاف\" للزمخشري ٤/ ٩٥، \"التسهيل لعلوم التنزيل\" للكلبي ٣/ ٤٠٤.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٩٨، \"زاد المسير\" لابن الجوزي ٧/ ١٣٩.\n(٥) عمرو بن عثمان الصَدَفي. لم أجد له ترجمة.","vol":"22","page":553},{"text":"الهوى (١)، يؤيده ما\n[٢٤٦٥] أخبرناه عبد الله بن حامد (٢)، قال: نا محمد بن خالد (٣)، قال: نا داود بن سليمان (٤)، قال: نا عبد بن حميد (٥)، قال: نا عبد الله ابن يزيد (٦)، قال: نا عبد الرحمن بن زياد الأفريقي (٧) قال سلامان الشعباني (٨)، قال: بلغني أن رسول الله - ﷺ - قال: \"أرأيتم سليمان ما أعطاه الله من ملكه فإنه لم يرفع طرفه إلى السماء تخشعًا لله ﷿ حتى قبضه الله ﷿\" (٩).\n_________\n= قلت: ورد في (أ) (عمر) بدل (عمرو).\n(١) لم أجد هذا القول، والعلم عند الله.\n(٢) لم أجد فيه جرحًا ولا تعديلًا.\n(٣) أبو بكر المطوعي البخاري، حسن الحديث من مشايخ بخارى.\n(٤) لم أجد ترجمته.\n(٥) إمام ثقة صاحب \"المسند\".\n(٦) أبو عبد الرحمن المقرئ أصله من البصرة أو الأهواز ثقة فاضل وهو من كبار شيوخ البخاري.\n(٧) عبد الرحمن بن زياد بن أنْعُم الأفريقي، ضعيف في حفظه، وكان رجلًا صالحًا.\n(٨) سلامان بن عامر عن أبي عثمان الأصبحي عن أبي هريرة، قال الحسيني في \"الإكمال\" (ص ١٩٠): مجهول كشيخه.\nقال ابن حجر معقبًا: هذا الاسترواح غير مرضي والرجل معروف موصوف بالصلاح.\n(٩) [٢٤٦٥] الحكم على الإسناد:\n١ - عبد الله بن حامد. لم أجد فيه جرحًا ولا تعديلًا.\n٢ - داود بن سليمان، لم أجده.\n٣ - انقطاعه بين سلامان الشعباني والنبي - ﷺ -.","vol":"22","page":554},{"text":"[٢٤٦٦] وأخبرنا شعيب بن محمد (١)، قال: نا مكي بن عبدان (٢)، قال: نا أبو الأزهر (٣)، قال: نا روح بن عبادة (٤)، قال: نا هشام (٥)، عن الحسن (٦) أن النبي - ﷺ - قال: \"قد عرض لي الشيطان في مصلايَ الليلة كأنه هزّكم هذا فأخذته فأردت أن أحبسه حتى أصبح فذكرت دعوة أخي سليمان \"رب هب لي ملكًا لا ينبغي لأحد من بعدي\" فتركته\" (٧).\n_________\n= ٤ - عبد الرحمن الأفريقي، ضعيف.\nالتخريج:\nأخرجه الطبراني موصولًا ومن طريقه أبو نعيم في \"حلية الأولياء\" ١/ ١٢٨، والخطيب في \"تاريخ بغداد\" ٦/ ١٠٠، وابن عساكر في \"تاريخ دمشق\" ٢٢/ ٢٧٤، وفيه عبد الرحمن بن زياد الأفريقي وهو ضعيف كما سبق ذكره.\nقلت: لم أجده في معاجم الطبراني والعلم عند الله وأخرجه موقوفًا على سلامان ابن عامر كلٌّ من ابن أبي شيبة في \"المصنف\" ٧/ ٧٠، وهناد في \"الزهد\" ٢/ ٢٦٣، وقد وقع عندهما تصحيف في اسم (سلامان) فذكروا بدلًا منه (سليمان ابن عامر).\n(١) أبو صالح. لم أجد فيه جرحًا ولا تعديلًا،\n(٢) ثقة متقن.\n(٣) صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٤) ثقة.\n(٥) هشام بن حسان الأزدي القُرْدُوسي أبو عبد الله البصري، ثقة، في روايته عن الحسن وعطاء مقال: لأنه قيل: كان يرسل عنهما.\n(٦) الحسن البصري، ثقة إمام كان يرسل كثيرًا ويدلس.\n(٧) [٢٤٦٦] الحكم على الإسناد فيه:\n١ - شعيب بن محمد البيهقي، لم أجد فيه جرحًا ولا تعديلًا. =","vol":"22","page":555},{"text":"[٢٤٦٧] وبه عن روح (١)، عن شعبة (٢)، عن محمد بن زياد (٣)، قال: سمعت أبا هريرة قال: إن رسول الله - ﷺ - قال: \"إن عفريتًا من الجن جعل يتقلب عليّ البارحة ليقطع عليّ صلاتي وإن الله ﷿ أمكنني منه فذبحته ولقد هممت أن أربطه إلى سارية من سواري المسجد حتى يصبح فتنظرون إليه (كلكم) (٤)، فذكرت قول سليمان ﵇ \"رب هب لي ملكًا لا ينبغي لأحد من بعدي\" فردّه الله ﷿ خاسئًا\" (٥).\n_________\n= ٢ - انقطاع بين الحسن البصري والنبي - ﷺ - فالحديث مرسل.\nالتخريج:\nأخرجه البخاري في كتاب العمل في الصلاة، باب ما يجوز من العمل في الصلاة (١٢١٠)، وأيضًا كتاب الصلاة، باب الأسير أو الغريم يربط في المسجد (٤٦١)، ومسلم في كتاب المساجد ومواضع الصلاة، باب جواز لعن الشيطان في أثناء الصلاة والتعوذ منه وجواز العمل القليل في الصلاة (٥٤١) من طريق شعبة عن محمد بن زياد عن أبي هريرة مرفوعًا.\n(١) ثقة.\n(٢) شعبة بن الحجاج ثقة إمام.\n(٣) محمد بن زياد بن الجمحي مولاهم أبو الحارث المدني، روى عن عبد الله بن عمر ابن الخطاب، وأبي هريرة، وعائشة ﵇ وغيرهم. روى عنه: حماد بن زيد، وحماد بن سلمة وخالد الحذاء وغيرهم ثقة.\n(٤) سقط من (م).\n(٥) [٢٤٦٧] الحكم على الإسناد فيه:\nشعيب بن محمد البيهقي، لم أجد فيه جرحًا ولا تعديلًا.\nوبقية السند حسن.\nالتخريج:\nسبق تخريجه في الحديث السابق.","vol":"22","page":556},{"text":"<span data-type=\"title\" id=toc-4404>٣٦ </span>- ﴿فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخَاءً﴾ لينة سهلة طيبة ﴿حَيْثُ أَصَابَ﴾\nحيث أراد، بلغة حمير، تقول العرب: أصاب الصواب (١).\nقال الشاعر:\nأصاب الكلام فلم يستطع ... فأخطأ الجواب لدى المِفْصَلِ (٢)\n\n<span data-type=\"title\" id=toc-4405>٣٧ </span>- ﴿وَالشَّيَاطِينَ﴾ أي سخرنا له الشياطين ﴿كُلَّ بَنَّاءٍ وَغَوَّاصٍ﴾\nيستخرجون له اللآلئ من البحر وهو أول من استخرج اللؤلؤ من البحر.\n\n<span data-type=\"title\" id=toc-4406>٣٨ </span>- ﴿وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ (٣٨)﴾\nيعني مشدودين في القيود واحدها صفد (٣).\n\n<span data-type=\"title\" id=toc-4407>٣٩ </span>- ﴿هَذَا عَطَاؤُنَا فَامْنُنْ﴾\nفاعطِ من قوله: ﴿وَلَا تَمْنُنْ تَسْتَكْثِرُ (٦)﴾ (٤) وتقول العرب مُنَّ عليَّ برغيف أي (٥): أعطنيه (٦).\n_________\n(١) حكاه الأصمعي، انظر: \"معاني القرآن\" للنحاس ٦/ ١١٥، \"البحر المحيط\" لأبي حيان ٧/ ٣٨٢، \"لسان العرب\" لابن منظور ١/ ٥٣٥، (صوب).\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٧/ ٣٨٢.\n(٣) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٤٨٦) (صفد)، \"لسان العرب\" لابن منظور ٣/ ٢٥٦ (صفد) بإسكان الفاء وفتحها.\n(٤) المدثر: ٦.\n(٥) سقط من (م).\n(٦) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧٧٧) مدة (منّ).","vol":"22","page":557},{"text":"قال الحسن: إن الله تعالى لم يعط أحدًا عطية إلا جعل فيها حسابًا إلا سليمان ﵇ فإن الله تعالى أعطاه عطاءً هنيئًا فقال تعالى: ﴿هَذَا عَطَاؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ (٣٩)﴾ قال: إن أعطي أُجِر وإن لم يعط لم يكن عليه تبعة (١).\nوقال مقاتل: هو في (٢) أمر الشياطين حلّ من شئت منهم وأبق من شئت منهم في وثاقك لا تَبِعَةَ عليك فيما تتعاطاه (٣).\n\n<span data-type=\"title\" id=toc-4408>٤٠ </span>- ﴿وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَى﴾ قربة ﴿وَحُسْنَ مَآبٍ﴾ مصير.\n\n<span data-type=\"title\" id=toc-4409>٤١ </span>- ﴿وَاذْكُرْ عَبْدَنَا أَيُّوبَ﴾ قال مقاتل: كنيته أبو عبد الله (٤).\n﴿إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ﴾ بتعبٍ ومشقة وبلاء وضرٍ.\nقال مقاتل: بنصب في الجسد ﴿وَعَذَابٍ﴾ في المال (٥).\nوفيه أربع لغات: (نُصُب) بضمتين (٦)، وهي قراءة أبي جعفر\n_________\n(١) انظر الأثر في: \"معاني القرآن\" للنحاس ٦/ ١١٨، \"زاد المسير\" لابن الجوزي ٧/ ١٤١، \"الدر المنثور\" للسيوطي ٥/ ٥٨٨، \"جامع البيان\" للطبري ٢٣/ ١٦٣.\n(٢) في (م): من.\n(٣) انظر: \"جامع البيان\" للطبري ٢٣/ ١٦٢، و\"زاد المسير\" لابن الجوزي ٧/ ١٤١ عن ابن عباس. و\"النكت والعيون\" للماوردي ٥/ ١٠٠ عن قتادة والسدي.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٠٨، ونسبه للواقدي.\n(٥) \"جامع البيان\" للطبري ٢٣/ ١٦٦، \"الدر المنثور\" للسيوطي ٥/ ٥٨٩، \"النكت والعيون\" للماوردي ٥/ ١٠١ وهو عندهم عن السدي وقتادة، ولم أره عن مقاتل.\n(٦) انظر: \"جامع البيان\" للطبري ٢٣/ ١٦٥، \"المحرر الوجيز\" لابن عطية ٤/ ٥٠٧، \"إعراب القرآن\" للنحاس ٣/ ٤٦٤ - ٤٦٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠).","vol":"22","page":558},{"text":"ونَصَب بفتح النون والصاد، وهي قراءة يعقوب، و(نَصْب) بفتح النون وجزم الصاد (١)، وهي رواية هبيرة (٢)، عن حفص عن عاصم، و﴿بِنُصْبٍ﴾ بضم النون وجزم الصاد (٣)، وهي قراءة الباقين.\nواختلفوا في سبب بلاء أيوب ﵇:\nفقال وهب: استعان رجلُ بأيوبَ على ظلم يدرؤه عنه فلم يُعنه فابتلي.\nوروى حيَّان عن الكلبي: أن أيوب كان يغزو ملكًا من الملوك كافرًا وكانت (٤) مواشي أيوب في ناحية ذلك الملك فداهنه ولم يغزه فابتلي.\nوقال غيره: كان أيوب كثير المال فأعجب بماله فابتلي (٥).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٣/ ١٦٥، \"المحرر الوجيز\" لابن عطية ٤/ ٥٠٧، \"إعراب القرآن\" للنحاس ٣/ ٤٦٤ - ٤٦٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠).\n(٢) هبيرة بن محمد التمار أبو عمر الأبرش بغدادي مشهور بالإقراء والمعرفة، قرأ على حفص.\n(٣) انظر: \"جامع البيان\" للطبري ٢٣/ ١٦٥، \"المحرر الوجيز\" لابن عطية ٤/ ٥٠٧، \"إعراب القرآن\" للنحاس ٣/ ٤٦٤ - ٤٦٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠).\n(٤) في (م): وكان.\n(٥) انظر: هذِه الأقوال الثلاثة في \"روح المعاني\" للألوسي ٢٣/ ٢٠٦ وقد عقّب عليها بقوله: وكل هذِه الأقوال عندي متضمنة ما لا يليق بمنصب الأنبياء ﵈ ا. هـ. وهو كما قال.","vol":"22","page":559},{"text":"<span data-type=\"title\" id=toc-4410>٤٢ </span>- وأن ﴿ارْكُضْ بِرِجْلِكَ﴾ الأرض، أي: ارفع وحزك.\n﴿هَذَا مُغْتَسَلٌ﴾ فيه إضمار معناه: اركض فركض، وظهرت عين ماء حارٍ فاغتسل منها ثم نبعت له عين أخرى باردة فقال هذا ﴿بَارِدٌ وَشَرَابٌ﴾.\n\n<span data-type=\"title\" id=toc-4411>٤٣ </span>- ﴿وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنَّا وَذِكْرَى لِأُولِي الْأَلْبَابِ (٤٣) وَخُذْ بِيَدِكَ ضِغْثًا﴾\nأي: حزمة من الحشيش ﴿فَاضْرِبْ بِهِ﴾ امرأتك ﴿وَلَا تَحْنَثْ﴾ في يمينك ﴿إِنَّا وَجَدْنَاهُ صَابِرًا نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ﴾.\n\n<span data-type=\"title\" id=toc-4413>٤٥ </span>- ﴿وَاذْكُرْ عِبَادَنَا﴾\nقراءة العامة بالألف، وقرأ ابن كثير (عبدنا) على الواحد، وهي قراءة ابن عباس (١).\n[٢٤٦٨] أخبرنا أبو الحسن أحمد بن محمد بن يوسف (٢) الفقيه قال: نا أحمد بن محمد بن يحيى بن بلال (٣)، قال: نا يحيى بن الربيع المكي (٤)، قال:\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٣/ ١٦٩، \"المحرر الوجيز\" لابن عطية ٤/ ٥٠٨، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٤)، \"إعراب القرآن\" للنحاس ٣/ ٤٦٦.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو حامد أحمد بن محمد بن يحيى بن بلال النيسابوري المعروف بالخشَّاب، ثقة مأمون مشهور.\n(٤) لم أعثر على ترجمته غير أنه من مشائخ الفاكهي في \"أخبار مكة\" ١/ ٢٦١ حدث عنه أكثر من ست مرات وقد ذكر أن اسم جده يسارًا.","vol":"22","page":560},{"text":"نا سفيان بن عيينة (١)، عن عمرو (٢)، عن عطاء (٣)، عن ابن عباس أنه كان يقرأ (واذكر عبدنا إبراهيم) ويقول إنما ذكر إبراهيم ثم ولده بعده (٤).\n﴿إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي﴾ ذوي القوة (في العبادة) (٥) ﴿وَالْأَبْصَارِ﴾ والبصائر في الدين والعلم.\n\n<span data-type=\"title\" id=toc-4414>٤٦ </span>- ﴿إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ (٤٦)﴾\nقرأ أهل المدينة مضافًا وهي رواية هشام عن أهل الشام (٦).\nوقرأ الآخرون بالتنوين على البدل (٧).\n_________\n(١) إمام ثقة إلاُّ أنه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات، وكان أثبت الناس في عمرو بن دينار.\n(٢) عمرو بن دينار المكي أبو محمد الأثرم الجُمحي ثقة ثبت.\n(٣) ابن أبي رباح، ثقة، فقيه، لكنه كثير الإرسال.\n(٤) [٢٤٦٨] الحكم على الإسناد:\nفيه من لم أعثر على ترجمته، ولكن القراءة ثابتة عن ابن عباس.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٣/ ١٦٩ بإسناد صحيح. وقد صحح نسبة هذِه القراءة لابن عباس النحاس في \"إعراب القرآن\" ٣/ ٤٦٦ حيث قال: (وقراءة ابن عباس) (واذكر عبْدنا) بإسناد صحيح، رواها ابن عيينة عن عمرو عن عطاء عنه ا. هـ. وصحح إسناد هذِه القراءة أيضًا القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢١٧.\n(٥) سقط من (م).\n(٦) انظر: \"جامع البيان\" للطبري ٢٣/ ١٧١، \"المحرر الوجيز\" لابن عطية ٤/ ٥٠٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٤).\n(٧) انظر: الحاشية السابقة.","vol":"22","page":561},{"text":"<span data-type=\"title\" id=toc-4415>٤٧ </span>- ﴿وَإِنَّهُمْ عِنْدَنَا لَمِنَ الْمُصْطَفَيْنَ الْأَخْيَارِ (٤٧) وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ وَكُلٌّ مِنَ الْأَخْيَارِ <span data-type=\"title\" id=toc-4416>(٤٨) </span>هَذَا﴾ الذي ذكرت.\n\n<span data-type=\"title\" id=toc-4417>٤٩ </span>- ﴿ذِكْرٌ وَإِنَّ لِلْمُتَّقِينَ لَحُسْنَ مَآبٍ (٤٩) جَنَّاتِ عَدْنٍ مُفَتَّحَةً لَهُمُ الْأَبْوَابُ <span data-type=\"title\" id=toc-4418>(٥٠) </span>مُتَّكِئِينَ فِيهَا يَدْعُونَ فِيهَا بِفَاكِهَةٍ كَثِيرَةٍ وَشَرَابٍ <span data-type=\"title\" id=toc-4419>(٥١) </span>وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ <span data-type=\"title\" id=toc-4420>(٥٢)﴾</span>\nلدّات (١) مستويات على ميلاد امرأة واحدة بنات ثلاث وثلاثين سنة (٢)، واحدها تِربٌ.\n\n<span data-type=\"title\" id=toc-4421>٥٣ </span>- ﴿هَذَا مَا تُوعَدُونَ﴾\nقرأ بالياء ابن كثير وأبو عمرو، والباقون بالتاء (٣) ﴿لِيَوْمِ الْحِسَابِ﴾ أي في يوم الحساب.\nقال الأعشى:\nالمُهِيْنِيْنَ ما لهم لزمان السـ ... ـوءِ حتى إذا أفاق أفاقوا (٤)\n_________\n(١) اللدّةُ: التِّرْبُ، والجمع لِدَّاتٌ. \"لسان العرب\" لابن منظور ٣/ ٤٦٩ (ولد).\n(٢) قاله يحيى بن سلام انظر: \"النكت والعيون\" للماوردي ٥/ ١٠٦، \"تفسير القرآن\" للسمعاني ٤/ ٤٤٩.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٥١٠، \"زاد المسير\" لابن الجوزي ٧/ ١٤٨، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طية النشر\" لابن الجزري (ص ٣٠٤).\n(٤) البيت ذكره ابن منظور في \"لسان العرب\" ١٠/ ٣١٧. ومعنى البيت: =","vol":"22","page":562},{"text":"أي: في زمان السوء.\n\n<span data-type=\"title\" id=toc-4422>٥٤ </span>- ﴿إِنَّ هَذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ (٥٤)﴾ هلاك وفناء.\n\n<span data-type=\"title\" id=toc-4423>٥٥ </span>- ﴿هَذَا وَإِنَّ لِلطَّاغِينَ﴾ الكافرين ﴿لَشَرَّ مَآبٍ﴾.\n\n<span data-type=\"title\" id=toc-4424>٥٦ </span>- ﴿جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ (٥٦) هَذَا﴾ أي هذا العذاب\n﴿فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ﴾ قال الفراء (١): رُفعت الحميم والغساق بهذا مقدما ومؤخرًا والمعنى: هذا حميم وغساق فليذوقوه، وإن شئت جعلته مستأنفًا وجعلت (٢) الكلام قبله مكتفيًا كأنك قلت: هذا فليذوقوه ثم قلت منه حميم ومنه غساق كقول الشاعر:\nحتى إذا ما أضاء الصبح في غَلَسٍ ... وغُودِرَ البقلُ مَلْويٌّ ومحصودُ (٣)\nواختلف القراء فيقوله (وغساق) فشددها يحيى بن وثاب وحمزة والكسائي وخلف وحفص وهي قراءة أصحاب عبد الله (٤).\n_________\n= يصف الشاعر هؤلاء القوم الكرام بأنهم ينحرون الإبل وقت المجاعة والجدب لإطعام الناس، فإذا أفاق الزمان بالخِصْب أفاقوا من نحر الإبل.\n(١) سقط من (م).\n(٢) في (م): وجملة. بدل: وجعلت، وما أثبته من (أ)، (ب).\n(٣) انظر: كلام الفراء بطوله في \"معاني القرآن\" ٢/ ٤١٠ وهذا البيت من شواهده، وانظره أيضًا عند الطبري في \"جامع البيان\" ٢٣/ ٢٧٦، وعند النحاس في \"إعراب القرآن\" ٣/ ٤٦٩ وهو عندهم غير منسوب.\n(٤) انظر: هاتين القراءتين في \"جامع البيان\" للطبري ٢٣/ ١٧٦، \"المحرر الوجيز\" لابن عطية ٤/ ٥١٠ - ٥١١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٤).","vol":"22","page":563},{"text":"وخففها الآخرون (١).\nقال الفراء: من شدد جعله اسمًا على فَعَّال نحو الخبّاز والطبّاخ، ومن خفف جعله اسمًا على فَعَال نحو العذاب (٢).\nواختلف المفسرون فيه:\nفقال ابن عباس: هذا الزمهرير يحرقهم ببرده كما تحرقهم النار (٣) وقال مجاهد ومقاتل: هو البارد الذي قد انتهى برده (٤).\nوقال ابن زيد: هو المنتن بلغة الطخارية، وقيل: بلغة الترك (٥) وقال محمد بن كعب: هو عُصارة أهل النار (٦).\nوقال قتادة والأخفش: هو ما يغسق من قروح (٧) الكفرة والزناة من لحومهم وجلودهم، أي يسيل (٨). قال الشاعر:\n_________\n(١) السابق.\n(٢) لم أجده في معانيه.\n(٣) \"النكت والعيون\" للماوردي ٥/ ١٠٦، \"زاد المسير\" لابن الجوزي ٧/ ١٥٠، \"تفسير القرآن\" للسمعاني ٤/ ٤٥٠.\n(٤) \"جامع البيان\" للطبري ٢٣/ ١٧٧.\n(٥) انظر: \"تفسير القرآن\" للسمعاني ٤/ ٤٥٠، \"جامع البيان\" للطبري ٢٣/ ١٧٨، وانظر: \"المهذب فيما وقع في القرآن من المعرب\" للسيوطي (ص ٧٤).\nوالطخارية هي نسبة إلى طخاران محلة بمرو \"معجم البلدان\" لياقوت ٤/ ٢٢.\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٢٢.\n(٧) في (أ): فروج.\n(٨) انظر: \"جامع البيان\" للطبري ٢٣/ ١٧٦، \"المحرر الوجيز\" لابن عطية ٤/ ٥١٠، \"تفسير القرآن\" لعبد الرزاق ٢/ ١٦٨. ولم أجده عند الأخفش في معانيه. وهذا =","vol":"22","page":564},{"text":"إذا ما تذكرت الحياة وطِيبها ... إليّ جرى دمع من العين غاسق (١)\n\n<span data-type=\"title\" id=toc-4426>٥٨ </span>- ﴿وَآخَرُ﴾\nقرأ أهل البصرة ومجاهد: (أُخر) بضم الألف على جمع أخرى (٢) واختاره أبو عبيد وأبو حاتم (٣)، لأنه نعته بالجمع فقال ﴿أَزْوَاجٌ﴾ مثل الكبرى والكُبَر. وقرأ غيرهم (وآخر) على الواحد (٤).\n﴿مِنْ شَكْلِهِ﴾ مثله ﴿أَزْوَاجٌ﴾ أصناف من العذاب، والكناية في شكله راجعة إلى العذاب فيقوله (هذا).\n\n<span data-type=\"title\" id=toc-4427>٥٩ </span>- وأما قوله: ﴿هَذَا فَوْجٌ مُقْتَحِمٌ مَعَكُمْ﴾\n_________\n= القول هو الذي رجحه الطبري في \"جامع البيان\" ٢٣/ ١٧٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٢٢ والنحاس في \"معاني القرآن\" ٦/ ١٢٩ وهذا القول لا تنافي بينه وبين من قال: هو عصارة أهل النار، وكذلك من قال هو المنتن. والله أعلم.\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٢٢، \"فتح القدير\" للشوكاني ٤/ ٤٤١، وقد ورد فيها لفظ (الليل) بدل (العين) في الشطر الثاني، والصواب ما أورده المصنف، والله أعلم. والبيت لا يعرف قائله.\n(٢) \"جامع البيان\" للطبري ٢٣/ ١٧٨، \"المحرر الوجيز\" لابن عطية ٤/ ٥١١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٤).\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٥١١.\n(٤) انظر: \"جامع البيان\" للطبري ٢٣/ ١٧٨، \"المحرر الوجيز\" لابن عطية ٤/ ٥١١، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٤).","vol":"22","page":565},{"text":"فإن ابن عباس قال (١): هو أن القادة: إذا دخلوا النار ثم دخل بعدهم الأتباع قالت الخزنة للقادة: (هذا) يعني الأتباع (فوج) جماعة (مقتحم معكم) النار، أي: داخلوها كما دخلتم، فقالت السادة: ﴿لَا مَرْحَبًا بِهِمْ﴾ يعني الأتباع ﴿إِنَّهُمْ صَالُو النَّارِ﴾ كما صليناها.\n\n<span data-type=\"title\" id=toc-4428>٦٠ </span>- ﴿قَالُوا﴾ فقال الأتباع للسادة: ﴿بَلْ أَنْتُمْ﴾) (٢)\n﴿لَا مَرْحَبًا بِكُمْ أَنْتُمْ قَدَّمْتُمُوهُ لَنَا﴾ أي: شرعتم وسننتم الكفر لنا ﴿فَبِئْسَ الْقَرَار﴾ قرارنا وقراركم، والمرحب والرحب: السعة، ومنه رحبة المسجد (٣)، قال أبو عبيدة: تقول العرب للرجل: لا مرحبًا به، أي: لا رحبت عليه الأرض، أي: لا اتسعت (٤).\nوقال القتيبي: معنى قولهم مرحبًا وأهلًا وسهلًا، أي: أتيت رحبًا وسعةً وأتيت سهلًا لا حزنًا، وأتيت أهلًا لا حزنًا فآنِس ولا تستوحش، وهي في مذهب الدعاء كما تقول لقيتَ خيرًا، فلذلك نصب (٥).\nقال النابغة (٦):\nلا مرحبًا بغدٍ ولا أهلًا به ... إن كان تفريق الأحبة في غدٍ\n_________\n(١) انظر: قول ابن عباس في \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٢٣.\n(٢) ما بين القوسين سقط من (م) والاستدراك من (أ)، (ب).\n(٣) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٣٤٦) (رحب).\n(٤) انظر: \"مجاز القرآن\" ٢/ ١٨٦.\n(٥) انظر: \"لسان العرب\" لابن منظور ١/ ٤١٤ (رحب).\n(٦) زياد بن معاوية بن ضباب بن ذبيان، المعروف بالنابعة الذبياني.","vol":"22","page":566},{"text":"<span data-type=\"title\" id=toc-4429>٦١ </span>- ﴿قَالُوا رَبَّنَا مَنْ قَدَّمَ لَنَا هَذَا﴾ أي: شرعه وسنه\n﴿فَزِدْهُ عَذَابًا ضِعْفًا فِي النَّارِ﴾ على عذابنا، وقال ابن مسعود: يعني حيّات وأفاعي (١).\n\n<span data-type=\"title\" id=toc-4430>٦٢ </span>- ﴿وَقَالُوا﴾ يعني: صناديد قريش وهم في النار،\n﴿مَا لَنَا لَا نَرَى رِجَالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرَارِ﴾ في دار الدنيا، يعني: فقراء المؤمنين.\n\n<span data-type=\"title\" id=toc-4431>٦٣ </span>- ﴿أَتَّخَذْنَاهُمْ سِخْرِيًّا﴾\nقرأ أهل العراق إلا عاصمًا وأيوب بوصل الألف (٢) واختاره أبو عبيد، قال: من جهتين: إحداهما: الاستفهام متقدم في قوله (٣) ﴿ما لنا لا نرى رجالًا﴾.\nوالأخرى: أن المشركين لم يكونوا يشكون في اتخاذهم المؤمنين في الدنيا سخريًّا فكيف يستفهمون عن ما قد عملوه (٤)؟ ! (وتكون (أم) على هذِه القراءة بمعنى: بل. وقرأ الباقون بفتح الألف وقطعها على\n_________\n(١) في (م): والأفاعي، والتصويب من باقي النُّسخ. وانظر قول ابن مسعود في \"معاني القرآن\" للنحاس ٦/ ١٣٢، \"الدر المنثور\" للسيوطي ٥/ ٥٩٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢٤٧.\n(٢) انظر: \"جامع البيان\" للطبري ٢٣/ ١٨١، \"المحرر الوجيز\" لابن عطية ٤/ ٥١٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، ٣٦٢، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٤).\n(٣) كلمة (قوله) تصحفت في (م) إلى قرار.\n(٤) وهو اختيار أبي حاتم أيضًا انظر: \"إعراب القرآن\" للنحاس ٣/ ٤٧١.","vol":"22","page":567},{"text":"الاستفهام) (١) وجعلوا (أم) جوابًا لها مجازه: أتخذناهم سخريًا في الدنيا وليسوا كذلك فلم يدخلوا معنا النار.\n﴿أَمْ زَاغَتْ﴾ مالت ﴿عَنْهُمُ الْأَبْصَارُ﴾ فلا نراهم في النار، ولكن احتجبوا عن أبصارنا.\nوقال الفراء: هو من الاستفهام الَّذي معناه التعجب أو التوبيخ، فهو يجوز باستفهام وَبِطَرْحِه (٢).\nوقال ابن كيسان: يعني: أم كانوا خيرًا منا ولا نعلم نحن بذلك (٣) فكانت أبصارنا (٤) تزيغ عنهم في الدنيا فلا نعدهم شيئًا (٥).\n[٢٤٦٩] أخبرنا أبو بكر الحمشاذي (٦)، قال: نا أبو بكر القطيعي (٧)، قال: نا إبراهيم بن عبد الله بن مسلم (٨)، قال: نا عصمة بن سليمان الخزاز (٩)،\n_________\n(١) ما بين القوسين ساقط من (م)، وانظر هذِه القراءة في \"جامع البيان\" للطبري ٢٣/ ١٨١، \"المحرر الوجيز\" لابن عطية ٤/ ٥١٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦١، ٣٦٢، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٤).\n(٢) \"معاني القرآن\" للفراء ١٢/ ٤١١.\n(٣) في (م) كذلك، وهو خطأ.\n(٤) سقطت من (م).\n(٥) لم أجد الأثر.\n(٦) عبد الرحمن بن عبد الله بن علي بن محمد بن سختويه، لم يذكر بجرح أو تعديل.\n(٧) أحمد بن جعفر بن حمدان، ثقة.\n(٨) أبو مسلم الكجي ثقة.\n(٩) عصمة بن سليمان الخزاز كوفي سكن بغداد، قال أبو حاتم: ما كان به بأس. وقال البيهقي: لا يحتج به.","vol":"22","page":568},{"text":"عن شريك (١)، عن ليث (٢)، عن مجاهد (٣): ﴿وَقَالُوا مَا لَنَا لَا نَرَى رِجَالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرَارِ (٦٢)﴾ قال: صهيب وسلمان وعمار لا نراهم في النار، أتخذناهم سخريًّا في الدنيا أم زاغت عنهم الأبصار في النار (٤).\n\n<span data-type=\"title\" id=toc-4432>٦٤ </span>- ﴿إِنَّ ذَلِكَ﴾ الَّذي ذكرت ﴿لَحَقٌّ﴾\nثم بين فقال: ﴿تَخَاصُمُ أَهْلِ النَّارِ﴾ أي: هو تخاصم أهل النار، ومجاز الآية: إن تخاصم أهل النار في النار لحق.\n\n<span data-type=\"title\" id=toc-4433>٦٥ </span>- ﴿قُلْ﴾ يا محمد لمشركي أهل مكة ﴿إِنَّمَا أَنَا مُنْذِرٌ﴾ مُخَوّف ﴿وَمَا مِنْ إِلَهٍ إِلَّا اللَّهُ الْوَاحِدُ الْقَهَّارُ﴾.\n\n<span data-type=\"title\" id=toc-4434>٦٦ </span>- ﴿رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الْعَزِيزُ الْغَفَّارُ (٦٦) قُلْ هُوَ نَبَأٌ عَظِيمٌ <span data-type=\"title\" id=toc-4435>(٦٧)﴾</span>\nيعني: القرآن، عن ابن عباس ومجاهد وقتادة (٥).\n_________\n(١) صدوق يخطئ كثيرًا تغير حفظه منذ ولي القضاء بالكوفة.\n(٢) الليث بن أبي سُليم بن زُنَيْم، واسم أبيه أيمن، وقيل أنس وقيل غير ذلك، صدوق اختلط جدًا ولم يتميز حديثه فترك.\n(٣) ثقة.\n(٤) [٢٤٦٩] الحكم على الإسناد:\nإسناده ضعيف. فيه ليث بن أبي سليم وعصمة بن سليمان: ضعيفان، وشيخ المصنف: لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٣/ ١٨١ من طريق ليث.\n(٥) انظر: \"جامع البيان\" للطبري ٢٣/ ١٨٣، \"معاني القرآن\" للنحاس ٦/ ١٣٥، \"زاد المسير\" لابن الجوزي ٧/ ١٥٤، \"النكت والعيون\" للماوردي ٥/ ١٠٩.","vol":"22","page":569},{"text":"وروى معمر (١) عنه: يعني القيامة (٢) نظيرها ﴿عَمَّ يَتَسَاءَلُونَ (١) عَنِ النَّبَإِ الْعَظِيمِ﴾ (٣).\n\n<span data-type=\"title\" id=toc-4436>٦٨ </span>- ﴿أَنْتُمْ عَنْهُ مُعْرِضُونَ (٦٨) مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَى إِذْ يَخْتَصِمُونَ﴾\nيعني: الملائكة ﴿إِذْ يَخْتَصِمُونَ﴾ شأن آدم وهو قولهم حين قال الله ﷾ لهم ﴿جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا﴾ الآية (٤) هذا قول أكثر المفسرين (٥).\nوروى ابن عباس (٦)، عن النبي - ﷺ - قال: \"قال ربي: أتدري فيم يختصم الملأ الأعلى؟ فقلت: لا، فقال: اختصموا في الكفارات والدرجات، فأما الكفارات فإسباغ الوضوء في السَّبَرات ونقل الأقدام إلى الجماعات وانتظار الصلاة بعد الصلاة، وأما الدرجات\n_________\n(١) مَعْمَر بن راشد الأزدي أبو عُروة البصري، نزيل اليمن، ثقة ثبت فاضل إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئًا.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٧/ ١٥٤، وفيه عن قتادة أنَّه البعث بعد الموت.\nوانظر \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٢٦.\n(٣) النبأ: ١ - ٢.\n(٤) البقرة: ٣٠.\n(٥) انظر: \"جامع البيان\" للطبري ٢٣/ ١٨٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢٤٧، \"معاني القرآن\" للنحاس ٦/ ١٣٥، \"المحرر الوجيز\" لابن عطية ٤/ ٥١٣، \"النكت والعيون\" للماوردي ٥/ ١١٠، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ١٠٦، \"الدر المنثور\" للسيوطي ٥/ ٥٩٦، \"روح المعاني\" للألوسي ٢٣/ ٢٢١ - ٢٢٣، وهذا القول هو اختيار الطبري والنحاس وابن كثير والألوسي. انظره في موضعه.\n(٦) وهذا هو القول الثاني في تفسير الشيء المختصم فيه.","vol":"22","page":570},{"text":"فإفشاء السلام وإطعام الطعام والصلاة بالليل والناس نيام\" (١).\n\n<span data-type=\"title\" id=toc-4438>٧٠ </span>- ﴿إِنْ يُوحَى إِلَيَّ إِلَّا أَنَّمَا أَنَا نَذِيرٌ مُبِينٌ (٧٠)﴾\nقال الفراء: إن شئت جعلت ﴿أَنَّمَا﴾ في موضع رفع كأنك قلت: ما يوحى إليّ إلا الإنذار، وإن شئت جعلت المعنى: ما يوحى إليّ إلا لأني نذير مبين (٢).\nوقرأ أبو جعفر ﴿أَنَّمَا﴾ بكسر الألف؛ لأن الوحي قول (٣).\n_________\n(١) الحديث صحيح:\nورد عن ابن عباس ومعاذ بن جبل وغيره.\nرواه الإمام أحمد في \"المسند\" ١/ ٣٦٨، (٣٤٨٤)، ٤/ ٦٦ (١٦٦٢١)، ٥/ ٢٤٣ (٢٢١٠٩)، ٥/ ٣٧٨ (٢٣٢١٠)، ورواه الترمذي في كتاب: التفسير، باب: من سورة (ص) (٣٢٣٣، ٣٢٣٤، ٣٢٣٥) والطبراني في \"المعجم الكبير\" ٢٠/ ١٠٩ (٢١٦)، ١٤١ (٢٩٠) والدارمي في \"سننه\" (٢١٩٥)، وأبو يعلى في \"المسند\" ٤/ ٤٧٥ (٢٦٠٨) وعبد بن حميد في \"المنتخب\" (ص ٢٢٨)، (ص ٦٨٢)، ورواه الطبراني في \"مسند الشاميين\" ١/ ٣٣٩ (٥٩٧)، وابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ٤٨ (٢٥٨٥).\nقال الترمذي عن حديث ابن عباس: حديث حسن غريب من هذا الوجه.\nوقال عن حديث معاذ: هذا حديث حسن صحيح. سألت محمد بن إسماعيل عن حديث معاذ: فقال: هذا صحيح. ا. هـ.\nوقال أحمد شاكر في حديث ابن عباس: \"إسناده صحيح\". انظر: \"المسند\" تحقيق أحمد شاكر. ٥/ ١٦٢ (٣٤٨٤).\nوصحح الحديث الألباني. انظر: \"مشكاة المصابيح\" ٥/ ٤٨ (٢٥٨٥).\n(٢) \"معاني القرآن\" ٢/ ٤١١ - ٤١٢.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٥١٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٢، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٤).","vol":"22","page":571},{"text":"<span data-type=\"title\" id=toc-4439>٧١ </span>- ﴿إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ (٧١) فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ <span data-type=\"title\" id=toc-4440>(٧٢) </span>فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ <span data-type=\"title\" id=toc-4441>(٧٣) </span>إِلَّا إِبْلِيسَ اسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ <span data-type=\"title\" id=toc-4442>(٧٤) </span>قَالَ يَاإِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ﴾\nوفي تحقيق الله على التثنية في اليد (١) دليل على أنَّه ليس بمعنى النعمة والقوة والقدرة وإنما هما صفتان من صفات ذاته (٢).\nقال مجاهد: اليد هاهنا بمعنى التأكيد والصلة (٣)، مجازه: لما\n_________\n(١) هكذا صيغت العبارة وإن كان المعنى مفهومًا إلا أن الأسلوب فيه نوع ركاكة، وبعبارة واضحة تصاغ كالتالي: (وفي ثبوت التثنية في اليد لله ..).\n(٢) هذا هو مذهب أهل السنة والجماعة في تفسير هذِه الآية وأمثالها دون تحريف ولا تعطيل ولا تأويل ولا تكييف ولا تمثيل ولا تشبيه بل يثبتونها لئه تعالى على الصفة اللائقة به سبحانه. انظر: \"مجموع الفتاوى\" لابن تيمية ٤/ ١٧٤، \"بيان تلبيس الجهمية\" ١/ ٢٢، ٣٩.\n(٣) قلت: كلام مجاهد في هذِه الآية إن صح عنه، ليس فيه خروج عن مذهب السلف في صفة اليد، بل كلامه يدل على نفي خلق آدم باليد مباشرة، ويرى أنَّه كغيره من المخلوقات، وهذا مذهبٌ له في تأويل الآية وهو ضعيف كما قال المصنف، لأنه صرفٌ للآية عن ظاهرها بغير دليل، بل الدليل على خلافه ومنها:\n١ - حديث الشفاعة، والذي فيه). . . فيقولون: يا آدم أنت أبو البشر خلقك الله بيده ونفخ فيك من روحه. .) الحديث. رواه البخاري في كتاب التفسير، باب قوله تعالى: ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا﴾ (٦٥٦٥) وأخرجه مسلم في كتاب: الإيمان باب: أدنى أهل الجنّة منزلة فيها (١٩٣).\n٢ - حديث محاجة آدم لموسى ﵉ وفيه قال موسى: \"أنت آدم الَّذي خلقك الله بيده، ونفخ فيك من روحه\" الحديث. رواه مسلم في كتاب: القدر، =","vol":"22","page":572},{"text":"خلقت، كقوله سبحانه ﴿وَيَبْقَى وَجْهُ رَبِّكَ﴾ أي: ربك، وهذا تأويل غير قوي؛ لأنه لو كان بمعنى الصلة لكان لإبليس أن يقول إن كنت خلقته فقد خلقتني، وكذلك في القدرة والنعمة لا يكون لآدم ﵇ في الخلق مزية على إبليس (١)، وقد مضت هذِه المسألة (٢).\nفأما قوله ﴿مِمَّا عَمِلَتْ أَيْدِينَا﴾ (٣) فإن العرب تسمي الاثنين جمعًا كقوله ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا﴾ (٤) وقوله ﴿وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَ﴾ (٥) قيل: هما رجلان،\n_________\n= باب: حجاج آدم وموسى ﵉ (٢٦٥٢).\nقلت: الَّذي جعلني أشك في نسبه هذا القول إلى مجاهد ﵀ هو أن مجاهدًا روى عن عبد الله بن عمر أنَّه قال: خلق الله أربعة أشياء بيده: العرش، والقلم، وآدم، وجنة عدن، ثم قال لسائر الخلق: كن فكان.\nقال الألباني: إسناده جيد. \"مختصر العلو\" (ص ١٠٥).\nقلت: ويستبعد أن يخالف مجاهدٌ عبد الله بن عمر.\n(١) ما ذهب إليه المصنف هو الصواب إن شاء الله وهو الَّذي عليه المحققون من أئمة السلف كالإمام أحمد والطبري وابن تيمية وغيرهم.\nانظر: \"العقيدة\" للإمام أحمد رواية أبي بكر الخلال ٢/ ١٠٤، والمسائل المروية عن الإمام أحمد في العقيدة ٢/ ٣٠٧ - ٣٠٨، \"جامع البيان\" للطبري ٢٣/ ١٨٥، \"بيان تلبيس الجهمية\" لابن تيمية ٢/ ٢٣.\n(٢) ذكرها عند قوله تعالى: ﴿يَدُ اللَّهِ مَغْلُولَةٌ﴾ من سورة المائدة: (٦٤).\n(٣) يس: ٧١.\n(٤) الحج: ١٩.\n(٥) النور: ٢، وردت صفة اليد لله على ثلاثة أوجه:\nبالإفراد كقوله تعالى: ﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ﴾ [الملك: ١] وبالتثنية كقوله ﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾ [المائدة: ٦٤] وبالجمع كقوله تعالى ﴿أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُمْ مِمَّا =","vol":"22","page":573},{"text":"وقال تعالى: ﴿فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ (١).\n﴿أَسْتَكْبَرْتَ﴾ ألف الاستفهام دخلت على ألف الخبر ﴿أَمْ كُنْتَ مِنَ الْعَالِينَ﴾ المستكبرين عن السجود كقوله ﴿إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ﴾ (٢) وقال ﴿إِنَّهُ كَانَ عَالِيًا مِنَ الْمُسْرِفِينَ﴾ (٣).\n\n<span data-type=\"title\" id=toc-4444>٧٦ </span>- ﴿قَالَ﴾ إبليس ﴿أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ (٧٦) قَالَ فَاخْرُجْ مِنْهَا﴾\nأي: من الجنّة، وقيل: من السماوات، وقال الحسن وأبو العالية: أي من الخِلْقة التي أنت فيها (٤)، قال الحسين بن الفضل وهذا تأويل صحيح؛ لأن إبليس تجبّر وافتخر بالخِلْقة، فغير الله تعالى خلقه\n_________\n= عَمِلَتْ أَيْدِينَا أَنْعَامًا﴾ [يس: ٧١] والتوفيق بين هذِه الوجوه هو: أن الوجه الأول مفرد مضاف فيشمل كل ما ثبت لله من يدٍ، ولا ينافي الثنتين وأما الجمع فهو للتعظيم لا لحقيقة العدد الَّذي هو ثلاثة فأكثر وحينئذ لا ينافي التثنية على أنَّه قد قيل إن أقل الجمع اثنان -كما ذهب إليه المصنف- فإذا حمل الجمع على أقله فلا معارضة بينه وبين التثنية أصلًا.\nانظر: \"مجموع الفتاوى\" لابن تيمية ٣/ ٤٥ - ٤٦، \"التحفة المهدية شرح الرسالة التدمرية\" للشيخ فالح (ص ١٨٣ - ١٨٨)، \"شرح لمعة الاعتقاد\" لابن عثيمين (ص ٥٠).\n(١) التحريم: ٤.\n(٢) القصص: ٤.\n(٣) الدخان: ٣١.\n(٤) انظر: ما تقدم في: \"إعراب القرآن\" للنحاس ٣/ ٤٧٣، \"الكشاف\" للزمخشري ٤/ ١٠٧، \"المحرر الوجيز\" لابن عطية ٤/ ٥١٥، \"روح المعاني\" للألوسي ٢٣/ ٢٢٧ - ٢٢٨.","vol":"22","page":574},{"text":"فاْسوَدّ بعدما كان أبيض وقبح بعد (١) ما كان حسنًا وأظلم بعد أن كان نورانيًا (٢).\n﴿فَإِنَّكَ رَجِيمٌ﴾ مطرود معذب.\n\n<span data-type=\"title\" id=toc-4446>٧٨ </span>- ﴿وَإِنَّ عَلَيْكَ لَعْنَتِي إِلَى يَوْمِ الدِّينِ (٧٨) قَالَ رَبِّ فَأَنْظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ <span data-type=\"title\" id=toc-4447>(٧٩) </span>قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ <span data-type=\"title\" id=toc-4448>(٨٠) </span>إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ <span data-type=\"title\" id=toc-4449>(٨١)﴾</span>\nوهو النفخة الأولى\n\n<span data-type=\"title\" id=toc-4450>٨٢ </span>- ﴿قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ (٨٢) إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ <span data-type=\"title\" id=toc-4451>(٨٣) </span>قَالَ فَالْحَقُّ وَالْحَقَّ أَقُولُ <span data-type=\"title\" id=toc-4452>(٨٤)﴾</span>\nقرأ مجاهد والأعمش وحمزة وخلف برفع الأول ونصب الثاني على معنى: فأنا الحقُ أو فمني الحقُ وأقول الحقَ. وقرأ الباقون بنصبهما (٣).\nواختلف النحاة في وجهها (٤) فقيل: نصب الأول على الإغراء (٥) والثاني بإيقاع القول عليه.\n_________\n(١) سقطت من (م).\n(٢) انظر: \"الكشاف\" للزمخشري ٤/ ١٠٧، \"المحرر الوجيز\" لابن عطية ٤/ ٥١٥، \"روح المعاني\" للألوسي ٢٣/ ٢٢٧ - ٢٢٨.\n(٣) انظر: القراءتين في \"جامع البيان\" للطبري ٢٣/ ١٨٧، \"إعراب القرآن\" للنحاس ٣/ ٤٧٣، \"المحرر الوجيز\" لابن عطية ٤/ ٥١٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٢، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٥).\n(٤) اختلاف النحاة واقع على القراءة الثانية.\n(٥) أي: الزموا واتبعوا الحق.","vol":"22","page":575},{"text":"وقيل: الأول قسم والثاني مفعول، مجازه فبالحق وهو الله ﷿، أقسم بنفسه (١) والحقَ أقول.\nوقيل: إنه اتْبع قسمًا بعد قسم.\nوقال الفراء وأبو عبيد: معناها حقًّا ثم يدخل الألف واللام كما يقال: الحمد لله وحمدًا لله فهما (٢) بمعنى واحد (٣).\nقرأ طلحة بن مصرّف: (فالحقِ والحقِ) بالكسر فيهما (٤) على القسم.\n[٢٤٧٠] وسمعت أبا القاسم بن حبيب (٥) يقول: سمعت أبا بكر بن عبدوس (٦) يقول: هو مردود إلى ما قبله، ومجازه: فبعزتك وبالحق والحق (٧).\n\n<span data-type=\"title\" id=toc-4453>٨٥ </span>قال الله تعالى: ﴿لَأَمْلَأَنَّ جَهَنَّمَ﴾\nأي: من نفسك وذريتك ﴿وَمِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ﴾.\n_________\n(١) على هذا الوجه يكون منصوبًا بنزع الخافض.\n(٢) في (م): هذا للفراء.\n(٣) انظر: \"إعراب القرآن\" للفراء ٣/ ٤٧٤.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٥١٦، \"زاد المسير\" لابن الجوزي ٧/ ١٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٣٠، \"روح المعاني\" للألوسي ٢٣/ ٢٢٩.\n(٥) قيل: كذبه الحاكم.\n(٦) محمد بن أحمد بن عبدوس النيسابوري النحوي، لم يذكر بجرح أو تعديل.\n(٧) [٢٤٧٠] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم.","vol":"22","page":576},{"text":"<span data-type=\"title\" id=toc-4454>٨٦ </span>- ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ﴾ أي: على تبليغ الوحي كناية عن غير مذكور\n﴿مِنْ أَجْرٍ﴾ قال الحسين بن الفضل: هذِه الآية ناسخة لقوله: ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى﴾ (١).\n﴿وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ﴾ المتقولين القرآن من تلقاء نفسي.\n[٢٤٧١] أخبرنا الحسين بن محمد بن الحسين الدينوري (٢)، قال: نا أحمد بن محمد بن إسحاق السُّني (٣)، قال: نا أحمد بن عمير بن يوسف (٤)، قال:\n_________\n(١) الشورى: ٢٣.\nوللمفسرين فيها قولان:\nالأول: أن الاستثناء في الآية من جنس ما قبله فعل هذا يكون - ﷺ - سائلًا أجرًا، وقد أشار ابن عباس في رواية الضحاك إلى هذا المعنى ثم قال: نُسخت هذِه الآية بقوله: ﴿قل ما أسألكم عليه من أجر فهو لكم﴾ [سبأ: ٤٧] وإلى هذا ذهب مقاتل.\nوالثاني: أنَّه استثناء من غير جنسه لأن الأنبياء لا يسألون على تبليغهم أجرًا، وإنما المعنى؛ لكني أذكركم المودة في القربى وقد روى هذا المعنى جماعة عن ابن عباس منهم طاوس والعوفي قال ابن الجوزي: هذا هو الصحيح ولا يتوجه على هذا نسخ أصلًا، واختار هذا أيضًا أبو جعفر النحاس.\nانظر: \"نواسخ القرآن\" لابن الجوزي (ص ٢٢٠)، \"الناسخ والمنسوخ\" لهبة الله سلامة بن نصر المقري (ص ١٥٥ - ١٥٦)، \"ناسخ القرآن العزيز ومنسوخه\" لابن البارزي (ص ٤٨)، \"الناسخ والمنسوخ\" للنحاس (ص ٦٥٦).\n(٢) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٣) أحمد بن محمد بن إسحاق أبو بكر ابن السني، حافظ ثقة.\n(٤) الإمام الحافظ الأوحد، محدّث الشام، أبو الحسن أحمد بن عمير بن يوسف بن موسى ابن جَوْصَا، مولى بني هاشم ويقال: مولى محمد بن صالح الكلابي =","vol":"22","page":577},{"text":"نا محمد بن عوف (١)، قال: نا محمد بن المصفى (٢)، قال: نا حيوة بن شريح بن يزيد (٣)، قال: نا أرطأة بن المنذر (٤)، عن ضمرة بن حبيب (٥)، عن سلمة بن نفيل (٦)، قال: قال رسول الله - ﷺ -: \"للمتكلف ثلاث علامات ينازع من فوقه ويتعاطى ما لا ينال ويقول فيما لا يعلم\" (٧).\n_________\n= الدمشقي، ولد في حدود عام (٢٣٠ هـ) قال الطبراني: ثقة، وقال أبو علي الحافظ: كان ركنا من أركان الحديث وقال محمد بن إبراهيم الكرخي: ابن جوصا بالشام كابن عقدة في الكوفة، وقد قال الدارقطني: أجمع أهل الكوفة على أنَّه لم يحيى من زمان ابن مسعود - ﵁ - إلى أن وجد ابن عقدة أحفظ منه، توفي ﵀ في جمادى الأولى سنة (٣٢٠ هـ). انظر: \"سير أعلام النبلاء\" ١٥/ ١٥، \"تذكرة الحفاظ\" ٣/ ٧٥٩.\n(١) محمد بن عوف بن سفيان الطائي أبو جعفر الحمصي، ثقة حافظ.\n(٢) محمد بن مصفى بن بهلول الحمصي القرشي، صدوق له أوهام وكان يدلس تدليس تسوية.\n(٣) حيوة بن شريح بن يزيد الحضرمي أبو العباس الحمصي، ثقة.\n(٤) أرطأة بن المنذر بن الأسود بن ثابت الألهاني أبو عدي الحمصي ثقة.\n(٥) ضمرة بن حبيب بن صهيب الزُّبيدي أبو عتبة الحمصي، ثقة.\n(٦) سلمة بن نفيل السكوني ثم التراغمي الحضرمي حديثه في الشاميين وأصله من اليمن وسكن حمص، له صحبة.\n(٧) [٢٤٧١] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٣/ ٢٧٠ من كلام أرطأة بن المنذر ولفظه: \"آية المتكلف ثلاث ... \" إلى آخره إلا أنَّه قال: ويتكلم فيما لا يعلم. =","vol":"22","page":578},{"text":"[٢٤٧٢] وأخبرني الحسين بن محمد (١)، قال: نا أحمد بن محمد ابن إسحاق السنّي (٢)، قال: حد عبد الله بن محمد بن جعفر (٣)، قال: نا أحمد بن يحيى الصوفي (٤)، قال: نا شعيب بن إبراهيم (٥)، قال: نا سيف بن عمر الضبّي (٦)، عن وائل بن داود (٧)، عن يزيد البهي (٨)، عن الزبير بن العوام (٩)، قال: نادى منادي رسول الله - ﷺ -: \"اللهم اغفر للذين يدعون لأموات أمتي ولا يتكلفون، ألا إني بريء من التكلف\n_________\n= فيكون قد رواه مرة مسندًا ومرة موقوفًا عليه فلا إشكال فيه ما دام أنَّه ثقة والرواة عنه كلهم ثقات، والله أعلم.\nوقد ورد مثله عن وهب من منبه في كلام له، أورده أبو نعيم في \"حلية الأولياء\" ٤/ ٤٧.\n(١) ابن فنجويه الدينوري، ثقة صدوق كثير الرواية للمناكير.\n(٢) ثقة.\n(٣) عبد الله بن محمد بن جعفر بن شاذان، شيخ لا يعرف.\n(٤) أحمد بن يحيى الصوفي، العالم الورع من أئمة الصوفية.\n(٥) شعيب بن إبراهيم الكوفي، قال ابن عدي: له أحاديث وأخبار وهو ليس بذاك المعروف، وفيه بعض النكارة. انظر: \"الكامل في الضعفاء\" ٤/ ٤، \"المغني في الضعفاء\" ١/ ٢٩٨، \"ميزان الاعتدال\" ٢/ ٢٧٥، \"لسان الميزان\" ٣/ ١٤٥.\n(٦) ضعيف الحديث عمدة في التاريخ أفحش ابن حبان القول فيه.\n(٧) وائل بن داود التيمي أبو بكر الكوفي، قال ابن عيينة: لم يجالس الزهري، وجالس ابنه الزهري، وقال أحمد ثقة، قال أبو حاتم: صالح الحديث وذكره ابن حبان في \"الثقات\" انظر: \"الجرح والتعديل\" ٩/ ٤٣، \"تهذيب الكمال\" ٣٠/ ٤٢٠، \"تهذيب التهذيب\" ١١/ ٩٧، \"تقريب التهذيب\" (٧٣٩٤).\n(٨) لم أجد له ترجمة.\n(٩) الصحابي المشهور.","vol":"22","page":579},{"text":"وصالحو أمتي\" (١).\n[٢٤٧٣] وأخبرني الحسين (٢)، قال: نا عبيد الله بن محمد بن شنبة (٣) قال: نا عبد الله بن محمد بن وهب (٤)، قال: نا إبراهيم بن عمرو بن بكر السَّكْسَكي (٥) ببيت المقدس قال: نا أبي (٦)، قال: نا\n_________\n(١) [٢٤٧٢] الحكم على الإسناد:\nسنده ضعيف جدًا، فيه:\n١ - عبد الله بن محمد بن جعفر متهم بالكذب.\n٢ - سيف بن عمر ضعيف.\n٣ - شعيب بن إبراهيم فيه بعض النكارة.\nالتخريج:\nالحديث لم أجده عند غير المصنف.\n(٢) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو أحمد الدينوري القاضي، لم يذكر بجرح أو تعديل.\n(٤) قيل: عبد الله بن حمدان بن وهب، متهم بالكذب والوضع.\n(٥) قال الدارقطني: متروك، وقال ابن حبان: يروي عن أبيه الأشياء الموضوعة وأبوه أيضًا لا شيء في الحديث فلست أدري أهو الجاني على أبيه أو أبوه الَّذي كان يخصه بهذِه الموضوعات. انظر: \"الضعفاء والمتروكين\" للدارقطني ١/ ٢، \"المجروحين\" ١/ ١١٢، \"ميزان الاعتدال\" ١/ ٥١، \"المغني في الضعفاء\" ١/ ٢١، \"لسان الميزان\" ١/ ٨٧.\n(٦) عمرو بن بكر بن تميم السَّكْسَكي الشامي، قال ابن عدي: له أحاديث مناكير، وقال ابن حبان: روى عن ابن أبي عبلة وابن جريج وغيرهما من الثقات الأوابد والطامات التي لا يشك من هذا الشأن صناعته أنها معمولة أو مقلوبة لا يحل الاحتجاج به.\nانظر: \"الكامل في الضعفاء\" ٥/ ١٤٦، \"المجروحين\" ٢/ ٧٨، \"تهذيب الكمال\" ٢١/ ٥٥٠، \"تقريب التهذيب\" (٤٩٩٣).","vol":"22","page":580},{"text":"إبراهيم بن أبي عبلة (١)، عن الزهري (٢)، عن سعيد بن المسيب (٣)، عن عمر بن الخطاب - ﵁ - أنَّه صعد المنبر فحمد الله وأثنى عليه ثم قال: أيها الناس من آتاه الله ﷿ علمًا فليتق الله وليعلمه الناس ولا يكتمه؛ فإنه من كتم علمًا يعلمه كان كمن كتم ما أنزل الله على نبيه وأمره أن يعلمه الناس، ومن لم يعلم فليسكت وإياه أن يقول ما لا يعلم فيهلك ويصير من المتكلفين وَيمْرَق من الدين، وإن الله ﷿ قال: ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ﴾ من أفتى بغير السُّنة فعليه الإثم\" (٤).\n[٢٤٧٤] وأخبرني الحسين (٥)، قال: نا أحمد بن محمد بن إسحاق السُّنّي (٦)، قال: نا أبو خليفة (٧)، قال: نا محمد بن كثير\n_________\n(١) الشامي، ثقة.\n(٢) محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الفقيه الحافظ، متفق على جلالته وإتقانه ..\n(٣) أحد العلماء الأثبات اتفقوا على أن مرسلاته أصح المراسيل.\n(٤) [٢٤٧٣] الحكم على الإسناد:\nإسناده ضعيف جدًا.\nفإن فيه عبد الله بن محمد بن وهب وإبراهيم بن عمرو السكسكي وأبوه كلهم من المتروكين.\nالتخريج:\nالمتن صحيح موافق للأصول مع ورود ما يشهد له عن عبد الله بن مسعود، وسيأتي تخريجه في الأثر التالي.\n(٥) ابن فنجويه ثقة، صدوق كثير الرواية للمناكير.\n(٦) حافظ ثقة.\n(٧) الفضل بن الحُباب -واسمه عمرو- بن محمد بن شعيب الجمحي أبو خليفة، ثقة صادق مأمون.","vol":"22","page":581},{"text":"العبدي (١)، قال: نا سفيان الثوري (٢)، عن الأعمش (٣)، عن منصور (٤)، عن أبي الضحى (٥)، عن مسروق (٦)، عن عبد الله بن مسعود (٧)، قال: يا أيها الناس من علم شيئًا فليقل به ومن لم يعلم شيئًا فليقل: الله أعلم، فإن من العلم أن يقول لما لا يعلم: الله أعلم، وإن الله ﷿ قال لنبيه ﵇: ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (٨٦)﴾ (٨).\n\n<span data-type=\"title\" id=toc-4455>٨٧ </span>- ﴿إِنْ هُوَ﴾ ما هو، يعني: القرآن ﴿إِلَّا ذِكْرٌ﴾ عظةٌ (٩)،\n_________\n(١) أبو عبد الله البصري، ثقة لم يُصِبْ من ضعفه.\n(٢) ثقة إمام حافظ حجة، كان ربما دلس.\n(٣) سليمان بن مهران ثقة حافظ لكنه مدلس.\n(٤) ابن المعتمر بن عبد الله بن ربيعة السلمي أبو عتاب الكوفي، ثقة ثبت وكان لا يدلس.\n(٥) مسلم بن صبيح الهمداني أبو الضحى الكوفي العطار، مشهور بكنيته، ثقة.\n(٦) ابن الأجدع بن مالك بن أمية بن عبد الله الهمداني الوادعي الكوفي، ثقة.\n(٧) الصحابي المشهور.\n(٨) [٢٤٧٤] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرجه البخاري في كتاب التفسير، باب ﴿وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ﴾ من سورة (ص) (٤٨٠٩).\nوأخرجه أيضًا ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٥٤٨. إلا أنَّه عندهما عن الثوري عن الأعمش ومنصور عن أبي الضحى به. وليس فيه إشكال إذ أن الأعمش ومنصور كلاهما رويا عن أبي الضحى وروى عنهما الثوري وهما من طبقة واحدة وكلهم جميعًا ثقات.\n(٩) في (م): (عظم) وهو خطأ من الناسخ والتصويب من (أ)، (ب).","vol":"22","page":582},{"text":"﴿لِلْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-4456>٨٨ </span>- ﴿وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ (٨٨)﴾ قال قتادة: يعني: بعد الموت.\nوقال ابن عباس: يعني: يوم القيامة (١)\n_________\n(١) لم يذكر إلا في (م).","vol":"22","page":583},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الثالث والعشرون]\n[سورة الزمر إلى آخر الدخان]\n\nتحقيق\nد/ ساعد بن سعيد الصاعدي\nد/ هند بنت إبراهيم هزازي","vol":"23","page":1},{"text":"السيرة الذاتية للمحقق\nد/ سَاعِد بن سَعيد الصَّاعدي\nأستاذ مساعد بجامعة الباحة - كلية العلوم والآداب ببلجرشي - قسم الدراسات الإسلامية.\nحصل على درجة الدكتوراه في تخصص علوم الحديث من الجامعة الإسلامية بالمدينة المنورة - كلية الحديث، وعنوان رسالة الدكتوراه (تحقيق جزء من سنن للدارقطني).\n* * *\n\nالسيرة الذاتية للمحقق\nد/ هند بنت إبراهيم هزازي\nحصلت على درجة البكالوريوس في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلتها:\nمُدرسة تربية إسلامية - بالمرحلة المتوسطة - العوالي - مكة المكرمة.\n* * *","vol":"23","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢٣]","vol":"23","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٤٨/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"23","page":4},{"text":"<span data-type=\"title\" id=toc-4457>٣٩ - سُورَة الزمر</span>","vol":"23","page":5},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\nسورة الزمر\nمكية إلا قوله تعالى ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا﴾ الآية (١).\nوهي أربعة آلاف وسبعمائة وثمانية أحرف وألف ومائة واثنتان وسبعون كلمة وخمس وسبعون آية (٢).\nأخبرنا الأستاذ الإمام أبو إسحاق الثعلبي (٣) ﵀ قال:\n[٢٤٧٥] نا ابن المقرئ (٤)، قال: نا ابن مطر (٥)، قال: نا ابن\n_________\n(١) قال ابن عطية في \"المحرر الوجيز\" ٤/ ٥٧١: هذِه السورة مكية بإجماع، غير ثلاثة آيات نزلت في شأن وحشي قاتل حمزة بن عبد المطلب، وهي: ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ﴾ الآيات. وقالت فرقة بل إلى آخر السورة هو مدني وقيل فيها: مدني سبع آيات اهـ. وانظر أيضًا: \"معاني القرآن\" للنحاس ٦/ ١٤٧، \"الدر المنثور\" للسيوطي ٥/ ٦٠٢، \"زاد المسير\" لابن الجوزي ٧/ ١٦٠ قال ابن عاشور بعد أن ذكر القول الَّذي يقول بأن فيها سبع آيات مدنية نزلت في قصة وحشي قاتل حمزة قال: وسنده ضعيف ثم قال: والأصح أنها نزلت في المشركين، وما نشأ القول بأنها مدنية إلا لما روي فيها من القصص الضعيفة. ا. هـ. \"التحرير والتنوير\" ٢٣/ ٣١١.\n(٢) هذا حسب عدّ أهل الكوفة أما عند المدنيين والمكيين والبصريين فهي اثنتان وسبعون، أما عند أهل الشام فهي ثلاث وسبعون.\nانظر: \"التحرير والتنوير\" لابن عاشور ٢٣/ ٣١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٣٢.\n(٣) لم يذكر إلا في (م)، أما في باقي النسخ فقد أسند التحديث لنفسه مباشرةً من أول السند ولم يسنده له تلميذه كما هو الحال في هذِه النسخة.\n(٤) أبو بكر محمد بن إبراهيم بن علي بن عاصم بن زاذان الأصبهاني الحافظ الصدوق.\n(٥) أبو عمرو محمد بن جعفر بن مطر. عدل ضابط.","vol":"23","page":7},{"text":"شريك (١)، قال: نا ابن يونس (٢)، قال: نا ابن سليم (٣)، قال: نا ابن كثير (٤)، عن زيد بن أسلم (٥)، عن أبيه (٦)، عن أبي أمامة (٧)، عن أبي ابن كعب قال قال رسول الله - ﷺ -: \"من قرأ سورة الزمر لم يقطع الله رجاه وأعطاه ثواب الخائفين\" (٨).\n[٢٤٧٦] أخبرني ابن فنجويه (٩)، قال: نا أحمد بن حمدان (١٠)، قال: نا ابن ماهان (١١)، قال: نا مسدّد (١٢)، قال: نا حماد بن\n_________\n(١) إبراهيم بن شريك بن الفضل أبو إسحاق الأسدي الإمام المحدث الثقة.\n(٢) أحمد بن عبد الله بن يونس اليربوعي الكوفي، ثقة حافظ.\n(٣) سلام بن سليم الطويل المدائني، متروك.\n(٤) هارون بن كثير عن زيد بن أسلم وعنه سلام بن سليم المدائني، مجهول.\n(٥) قال ابن حجر: هو تحريف، والصواب: زيد بن سالم، جهله أبو حاتم.\n(٦) قال الذهبي: زيد عن أبيه نكرة.\n(٧) الباهلي، صدي بن عجلان. الصحابي المشهور.\n(٨) [٢٤٧٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا.\nفيه سلام بن سليم المدائني تركوه وفيه هارون بن كثير مجهول وابن مطر لم أجد ترجمة له.\nوالحديث موضوع وضعه بعض المتصوفة الزنادقة وقد اعترف واضعه بالوضع.\nالتخريج:\nسبق تخريج الحديث والكلام عليه في أكثر من موضع.\n(٩) الحسين بن محمد بن الحسين بن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(١٠) أحمد بن جعفر بن حمدان بن مالك بن سبيب البغدادي أبو بكر القطيعي ثقة.\n(١١) يوسف بن عبد الله بن ماهان، لم أجده.\n(١٢) مسدّد بن مسرهد بن مسربل بن مستورد الأسدي البصري أبو الحسن، ثقة حافظ.","vol":"23","page":8},{"text":"زيد (١)، عن مروان أبي لبابة (٢) مولى عبد الرحمن بن زياد عن عائشة (٣) - ﵄ - قالت: كان رسول الله -ﷺ- يقرأ كل ليلة ببني إسرائيل والزمر) (٤).\n_________\n(١) حماد بن زيد بن درهم الأزدي الجهضمي أبو إسماعيل البصري، ثقة ثبت.\n(٢) مروان أبو لبابة البصري، ثقة.\n(٣) أم المؤمنين بنت أبي بكر.\n(٤) [٢٤٧٦] الحكم على الإسناد:\nالإسناد فيه: ابن ماهان لم أجده.\nوالحديث صحيح ثابت من طرق أخرى.\nالتخريج:\nرواه عن حماد بن زيد عن مروان أبي لبابة عن عائشة ﵂ مرفوعًا.\nكل من: الإمام أحمد في \" المسند\" ٦/ ١٢٢ (٢٤٩٠٨) عن عفان عن حماد بن زيد به وأيضًا رواه عن عبد الرحمن بن مهدي عن حماد به \"المسند\" ٦/ ١٨٩ (٢٥٥٥٦).\nقال الهيثمي في \"مجمع الزوائد\" ٢/ ٥٥٥ رواه أحمد ورجاله ثقات. اهـ.\nورواه ابن خزيمة في \"صحيحه\" ٢/ ١٩١ (١١٦٣) باب استحباب قراءة بني إسرائيل والزمر كل ليلة. عن أحمد بن عبدة عن حماد بن زيد به.\nقال الألباني ﵀: إسناده صحيح.\nورواه إسحاق بن راهويه في \"مسنده\" ٣/ ٧٥٨ عن يحيى بن آدم عن حماد بن زيد به.\nوإسناده صحيح.\nورواه أيضًا أبو يعلى في \"مسنده\" ٨/ ١٠٦ عن الحسن بن عمر بن شقيق عن حماد بن زيد به نحوه.\nوإسناده حسن.","vol":"23","page":9},{"text":"<span data-type=\"title\" id=toc-4458>١ </span>- قوله ﷿: ﴿تَنْزِيلُ الْكِتَابِ﴾\nقال الفراء (١): معناه هذا تنزيل، وإن شئت رفعته بمن، مجازه من الله تنزيل الكتاب، وإن شئت جعلته ابتداء وخبره فيما بعد ﴿مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ﴾.\n\n<span data-type=\"title\" id=toc-4459>٢ </span>- ﴿إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَهُ الدِّينَ (٢)﴾ الطاعة.\n\n<span data-type=\"title\" id=toc-4460>٣ </span>- ﴿أَلَا لِلَّهِ الدِّينُ الْخَالِصُ﴾ قال قتادة: شهادة أن لا إله إلا الله (٢).\nوقال أهل المعاني: لا يستحق الدين الخالص إلا الله ﷿.\n﴿وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ﴾ يعني: الأصنام ﴿مَا نَعْبُدُهُمْ﴾ مجازه: قالوا: ما نعبدهم ﴿إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى﴾ قال قتادة: وذلك أنهم كانوا إذا قيل لهم من ربكم، ومن خلقكم ومن خلق السماوات والأرض، ونزل من السماء ماء؟ قالوا: الله، فيقال لهم: فما معنى عبادتكم الأوثان، قالوا: ليقربونا إلى الله زلفى وتشفع لنا عند الله (٣). قال الكلبي: وجوابه في الأحقاف ﴿فَلَوْلَا نَصَرَهُمُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ قُرْبَانًا آلِهَةً﴾ (٤).\n_________\n(١) انظر: كلام الفراء في \"معاني القرآن\" ٢/ ٤١٤.\n(٢) ذكره الطبري في \"جامع البيان\" ٢٣/ ١٩١، والنحاس في \"معاني القرآن\" ٦/ ١٥٠، والصنعاني في \"تفسير القرآن\" ٢/ ١٧١.\n(٣) انظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ١٧١، \"جامع البيان\" للطبري ٢٣/ ١٩١، \"معاني القرآن\" للنحاس ٦/ ١٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٣٣.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٣٣ والآية من سورة الأحقاف (٢٨).","vol":"23","page":10},{"text":"﴿إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ﴾ من أمر الدين.\n﴿إِنَّ اللَّهَ لَا يَهْدِي﴾ لدينه ومحبته ﴿مَنْ هُوَ كَاذِبٌ كَفَّارٌ﴾.\n\n<span data-type=\"title\" id=toc-4461>٤ </span>- ﴿لَوْ أَرَادَ اللَّهُ أَنْ يَتَّخِذَ وَلَدًا﴾ كما زعموا\n﴿لَاصْطَفَى مِمَّا يَخْلُقُ مَا يَشَاءُ سُبْحَانَهُ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ﴾.\n\n<span data-type=\"title\" id=toc-4462>٥ </span>- ﴿خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ﴾\nقال قتادة: يعني يغشى هذا على هذا ويغشئ هذا هذا نظيره قوله تعالى: ﴿يُغْشِي اللَّيْلَ النَّهَارَ﴾ (١).\nوقال المؤرّج: يدخل هذا على هذا وهذا على هذا) (٢).\nنظيره قوله تعالى: ﴿يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ﴾ (٣). قال مجاهد: يُدَهْوِرُه (٤).\nوقال الحسن وابن حيان والكلبي: ينقص من الليل ويزيد في النهار وينقص من النهار ويزيد في الليل، فما نقص من الليل دخل في النهار وما نقص من النهار دخل في الليل (٥). ومنتهى النقصان تسع ساعات\n_________\n(١) الأعراف: ٥٤، وانظر قول قتادة في: \"تفسير القرآن\" لعبد الرزاق ٢/ ١٧١، \"معاني القرآن\" للنحاس ٦/ ١٢٥، وذكره الطبري في \"جامع البيان\" ٢٣/ ١٩٣، والسيوطي في \"الدر المنثور\" ٦/ ٦٠٣.\n(٢) ما بين القوسين ساقط من (أ)، (ب)، (جـ).\n(٣) الحديد: ٦، وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٣٥.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٣/ ١٩٣.\n(٥) ذكره الماوردي في \"النكت والعيون\" ونسبه للضحاك ٥/ ١١٥، وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٣٥.","vol":"23","page":11},{"text":"ومنتهى الزيادة خمس عشرة ساعة (١). وأصل التكوير اللف والجمع ومنه كَوْر العمامة (٢) ﴿وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ﴾.\n\n<span data-type=\"title\" id=toc-4463>٦ </span>- ﴿خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنْزَلَ﴾\nوأنشأ وجعل ﴿لَكُمْ﴾ وقال بعض أهل المعاني: جعلها لكم نزلًا ورزقًا لكم (٣) ﴿مِنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ﴾ أصناف وأفراد تفسيرها في سورة الأنعام (٤) ﴿يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِنْ بَعْدِ خَلْقٍ﴾ نطفة ثم علقة ثم مضغة كما قال ﴿وَقَدْ خَلَقَكُمْ أَطْوَارًا (١٤)﴾ (٥) قال ابن زيد (٦): معناه يخلقكم في بطون أمهاتكم من بعد الخلق الأول الَّذي خلقكم في ظهر آدم ﵇ (٧).\n_________\n(١) قلت: وهذا راجع إلى أن مجموع ساعات الليل والنهار أربعٌ وعشرون ساعة.\n(٢) قال الراغب الأصفهاني \"مفردات ألفاظ القرآن\" (ص ٧٢٩): كورُ الشيء إدارتُه وضمُّ بعضه إلى بعض كَكَوْر العمامة.\nانظر \"مشكل إعراب القرآن\" لمكي (ص ٢١٣)، \"لسان العرب\" لابن منظور ٥/ ١٥٦ (كور).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٠٩.\n(٤) آية: ١٤٣، ١٤٤.\n(٥) نوح: ١٤.\n(٦) في (م) ابن يزيد، والتصويب من (أ).\n(٧) ذكره الطبري في \"جامع البيان\" ٢٣/ ١٩٥، وابن الجوزي في \"زاد المسير\" ٧/ ١٦٣، وانظر: \"النكت والعيون\" للماوردي ٥/ ١١٥، والقول الآخر في الآية هو ما ذكره المصنف من أن معناها خلقكم نطفة ثم علقة ثم مضغة ثم عظامًا إلى آخره. وإلى هذا ذهب جمهور المفسرين، انظر: المصادر السابقة.","vol":"23","page":12},{"text":"﴿فِي ظُلُمَاتٍ ثَلَاثٍ﴾ يعني البطن والرحم والمشيمة (١) ﴿ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ لَا إِلَهَ إِلَّا هُوَ فَأَنَّى تُصْرَفُونَ﴾ عن عبادته إلى عبادة غيره.\n\n<span data-type=\"title\" id=toc-4464>٧ </span>- ﴿إِنْ تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنْكُمْ وَلَا يَرْضَى لِعِبَادِهِ الْكُفْرَ﴾\nفإن قيل كيف قال: ﴿وَلَا يَرْضَى لِعِبَادِهِ الْكُفْرَ﴾ وقد كفروا! ! قلنا معناه: لا يرضى لعباده أن يكفروا به (٢) وهذا كما يقول: لست أحب الإساءة وإني لأحب أن يسيء فلان فيعاقب.\nوقال ابن عباس والسدي: معناه: ولا يرضى لعباده المخلصين المؤمنين الكفر وهو الذين قال ﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ﴾ (٣) فيكون عامًا في اللفظ خاصًا في المعنى كقوله ﴿عَيْنًا يَشْرَبُ بِهَا عِبَادُ\n_________\n(١) بهذا قال الجمهور، وقال أبو عبيدة: إنها ظُلمة صُلْب الأب وظُلمة بطن المرأة وظُلمة الرّحم. والقول الأول أصح لأن الله يقول ﴿يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِنْ بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ﴾ فالظلمات الثلاث في بطون الأمهات لا في أصلاب الرجال. واختار هذا القول ابن جرير والنحاس وابن كثير والمصنف هنا وغيرهم انظر: \"جامع البيان\" للطبري ٢٣/ ١٩٦، \"معاني القرآن\" للنحاس ٦/ ١٤٥، \"النكت والعيون\" للماوردي ٥/ ١١٥، \"زاد المسير\" لابن الجوزي ٧/ ١٦٣، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ١١٤، \"الدر الممثور\" للسيوطي ٥/ ٦٠٣ - ٦٠٤، \"مجاز القرآن\" لأبي عبيدة ٢/ ١٨٨.\n(٢) أقول: على هذا التفسير يكون الرضا بمعنى الإرادة الشرعية لا الكونية، والفرق بينهما أن الإرادة الشرعية قد تكون وقد لا تكون بعكس الإرادة الكونية فإنها لا تتخلف أبدًا.\nوانظر للاستزادة \"مجموع الفتاوى\" لابن تيمية ٨/ ١٧٧ - ١٧٨، ١٨/ ١٣٢، \"شفاء العليل\" لابن القيم ٢/ ٢٨٧.\n(٣) الحجر: ٤٢.","vol":"23","page":13},{"text":"اللَّهِ﴾ (١) وإنما يريد به بعض العباد دون بعض (٢).\n﴿وَإِنْ تَشْكُرُوا﴾ تؤمنوا بربكم وتطيعوه ﴿يَرْضَهُ لَكُمْ﴾ ويثيبكم عليه ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ثُمَّ إِلَى رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾.\n\n<span data-type=\"title\" id=toc-4465>٨ </span>- ﴿وَإِذَا مَسَّ الْإِنْسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا﴾ مخلصًا ﴿إِلَيْهِ﴾ مستغيثًا به\n﴿ثُمَّ إِذَا خَوَّلَهُ﴾ أعطاه ومنه قيل للمال والعطاء خَوَل وللعبيد خَوَل قال أبو النجم:\nأَعطى فلم يَبْخَل ولم يُبَخَّلِ ... كُوَمَ الذُّرى من خُوَلِ المُخَوِّلِ (٣)\n_________\n(١) الإنسان: ٦.\n(٢) وعلى هذا القول الَّذي يقول بأنها خاصة في عباده المؤمنين يكون الرضا في الآية حينئذٍ بمعنى الإرادة الكونية، وانظر: \"جامع البيان\" للطبري ٢٣/ ١٩٧، \"المحرر الوجيز\" لابن عطية ٤/ ٥٢١، والآية الأولى هي من سورة الحجر والآية الثانية هي من سورة الإنسان وملخص القول في تفسير الآية كالتالي: إما أنها عامة تشمل العباد مؤمنهم وكافرهم فيكون عدم رضاه ﷾ الكفر لعباده هو عدم إرادةٍ شرعية دينية والتي من شأنها أن تتحقق أو لا تتحقق فهي في حق المؤمن متحققة محبوبة له ﷾، وفي حق الكافر غير متحققة ولا محبوبة له سبحانه.\nوإما أن تكون الآية خاصة في المؤمنين فهي حينئذٍ إرادة كونية شرعية لأنها متحققة ولا تتخلف وهي أيضًا محبوبة له ﷾، والعلم عند الله.\n(٣) البيت لأبي النجم العجلي الراجز المشهور، وهو يمدح إنسانًا أنَّه أعطى من سأله النوق السمينة العالية السنام والذُّرى: جمع ذروة وهو أعلى الشيء ويروى (الذُّورا) وهي مما خوله الله ومنحه، وكان عطاؤه كثيرًا، فلم يبخل به ولم ينسبه أحد على البخل. =","vol":"23","page":14},{"text":"﴿نِعْمَةً مِنْهُ نَسِيَ﴾ ترك ﴿مَا كَانَ يَدْعُو إِلَيْهِ مِنْ قَبْلُ﴾ في حال الضر ﴿وَجَعَلَ لِلَّهِ أَنْدَادًا﴾ يعني الأوثان (١).\nوقال السدي: يعني أندادًا من الرجال يطيعونهم في معاصي الله (٢).\n\n<span data-type=\"title\" id=toc-4466>٩ </span>- ﴿لِيُضِلَّ عَنْ سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ (٨) أَمَّنْ هُوَ قَانِتٌ﴾\nقرأ نافع وابن كثير ويحيى والأعمش وحمزة (أَمَن) بتخفيف الميم.\nوقرأ الآخرون بتشديده (٣)، فمن شدد فله وجهان:\nأحدهما: أن يكون الميم في (أم) صلة ويكون معنى الكلام الاستفهام وجوابه محذوف مجازه: أمّن هو قانتٌ كمن هو غير قانت كقوله: ﴿أَفَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ﴾ (٤) يعني كمن لم يشرح الله صدره. أو نقول: أمّن هو قانت كمن جعل لله أندادًا.\n_________\n= والبيت من شواهد أبي عبيدة في \"مجاز القرآن\" ٢/ ١٨٨، وانظر \"جامع البيان\" للطبري ٢٣/ ١٩٩، \"لسان العرب\" لابن منظور ١١/ ٢٢٥ (خول).\n(١) ذكر القولين الطبري في \"جامع البيان\" ٢٣/ ٢٠٠ والنحاس في \"معاني القرآن\" ٦/ ١٥٦ وقد رجحا ما رجحه المصنف هنا من أن المقصود بالأنداد، هي عبادة الأوثان وذلك لأن في السياق عتابا من الله لهم على عبادتها.\n(٢) انظر: الحاشية السابقة.\n(٣) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٢، \"شرح طيبة النشر\" لابن الجزري (ص ٣٠٥)، \"جامع البيان\" للطبري ٢٣/ ٢٠١، \"المحرر الوجيز\" لابن عطية ٤/ ٥٢٢.\n(٤) الزمر: ٢٢.","vol":"23","page":15},{"text":"والوجه الثاني: أن يكون بمعنى العطف على الاستفهام مجازه: فهذا خير أمّن هو قانت، فحذف لدلالة الكلام عليه ونحوها كثير (١).\nومن خفف فله وجهان:\nأحدها: أن يكون الألف في (أَمَن) بمعنى حرف النداء.\nتقديره: يامَن هو قانت، والعرب تنادي بالألف كما تنادي بيا، فتقول: يا زيد أقبل وأزيد أقبل قال أوس بن حجر (٢):\nأبَني لُبَيْنَى لَسْتُمُ بِيَدٍ ... إلا يدًا لَيسَتْ لَهَا عَضُدُ (٣)\nيريد يا بني لبينى.\nوقال آخر:\nأضمر بن ضمرةَ ماذا ذكَرتَ ... مِن صِرْمة أخذت بالمُرار\nفيكون معنى الآية: قل تمتع بكفرك قليلًا إنك من أصحاب النار، يا من هو قانت آناء الليل إنك من أهل الجنّة، كما تقول في الكلام فلان\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٢/ ٤١٦ - ٤١٧، \"جامع البيان\" للطبري ٢٣/ ٢٠١، \"إعراب القرآن\" للنحاس ٤/ ٥٠٦، \"المحرر الوجيز\" لابن عطية ٤/ ٥٢٢.\n(٢) أوس بن عبد الله بن حجر الأسلمي يكنى أبا تميم وربما ينسب إلى جده، وهو شاعر معروف. انظر: \"الإصابة\" لابن حجر ١/ ٣٠٤.\n(٣) انظر البيت هذا والذي يليه في \"معاني القرآن\" للفراء ٢/ ٤١٦، \"جامع البيان\" للطبري ٢٣/ ٢٠١، \"إعراب القرآن\" للنحاس ٤/ ٥ - ٦، \"المحرر الوجيز\" لابن عطية ١٤/ ٦٧ - ٦٨.","vol":"23","page":16},{"text":"لا يصلي ولا يصوم، فيا من يصلي ويصوم أبشر فحذف لدلالة الكلام عليه.\nوالوجه الثاني: أن يكون الألف في (أمَن) ألف استفهام ومعنى الكلام، أهذا الَّذي جعل لله أندادًا؟ فاكتفى بما سبق إذ كان معنى الكلام مفهومًا كقول الشاعر:\nفأُقسم لو شيء أتانا رسُوله ... سواك ولكن لم نجد لك مَدْفَعَا (١)\nأراد: لدفعناه.\nقال ابن عمر: القنوت قراءة القرآن وطول القيام (٢).\nوقال ابن عباس: الطاعة (٣).\n﴿آنَاءَ اللَّيْلِ﴾ ساعاته ﴿سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ﴾.\n[٢٤٧٧] أخبرنا عبد الله بن حامد (٤)، قال: نا محمد بن خالد (٥)\n_________\n(١) انظر: البيت والذي قبله فيما ذكر من مصادر في الحاشية السابقة.\n(٢) ذكر الأثر ابن الطبري في \"جامع البيان\" ٢٣/ ٢٠٢، وابن عطية في \"المحرر الوجيز\" ٤/ ٥٢٢.\nقال الراغب الأصفهاني في \"مفردات ألفاظ القرآن\" (ص ٦٨٤): القنوت لزوم الطاعة مع الخضوع.\nوانظر للاستزادة: \"بصائر ذوي التمييز\" للفيروزآبادي ٤/ ٢٩٨.\n(٣) انظر: الحاشية السابقة.\n(٤) الوزان الأصفهاني. لم يذكر بجرح أو تعديل.\n(٥) ابن الحسن، أبو بكر البخاري، المعروف بابن أبي الهيثم، من مشايخ بخارى وكان حسن الحديث.","vol":"23","page":17},{"text":"قال: نا داود بن سليمان (١)، قال: نا عبد بن حُميد (٢)، قال: نا الحسن ابن موسى (٣)، قال: نا يعقوب بن عبد الله (٤)، عن جعفر (٥)، عن سعيد ابن جبير (٦) أنَّه كان يقرأ (أمن هو قانت آناء الليل ساجدًا وقائمًا يحذر عذاب الآخرة) (٧).\n_________\n(١) ابن خزيمة بن سعيد بن نصر أبو محمد، وقيل: أبو خزيمة القطان الكرميني البخاري لم يذكر بجرح أو تعديل.\n(٢) ثقة حافظ.\n(٣) الحسن بن موسى الأشيب أبو علي البغدادي قاضي الموصل وغيرها، ثقة.\n(٤) يعقوب بن عبد الله بن سعد القمّي الأشعري وهو ابن عم أشعث بن إسحاق الأشعري، أبو الحسن. صدوق يهم.\n(٥) جعفر بن أبي المغيرة الخزاعي القمّي قيل اسم أبي المغيرة: دينار، صدوق يهم.\n(٦) الأسدي الوالبي مولاهم الكوفي ثقة ثبت فقيه.\n(٧) [٢٤٧٧] الحكم على الإسناد:\nالقراءة إسنادها حسن.\nولا يضر عدم معرفة حال بعض الرواة بين المصنف وعبد بن حميد لأنهم يعتبرون رواةُ نسخة مادام الأثر ثابت قد رواه عبد بن حميد وغيره بإسناد حسن.\nالتخريج:\nرواه هكذا موقوفًا على سعيد بن جبير، ابن أبي شيبة في \"مصنفه\" ٧/ ٢٣٥، وعبد ابن حميد في \"مسنده\" كما نقله عنه السيوطي في \"الدر المنثور\" ٥/ ٦٠٥.\nورواه الطبري في \"جامع البيان\" ٢٣/ ٢٠٢ عن سعيد بن جبير عن ابن عباس موقوفًا عليه، وكذلك ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٤٩ عن ابن عباس.\nولا يضر كون سعيد رواها مرة عن ابن عباس ومرة أسندها لنفسه لأنها قراءة لهما جميعًا. انظر: \"زاد المسير\" لابن الجوزي ٧/ ١٩٧، \"المحرر الوجيز\" لابن عطية ٤/ ٥٢٣، \"معاني القرآن\" للنحاس ٦/ ١٥٩.","vol":"23","page":18},{"text":"﴿وَيَرْجُو رَحْمَةَ رَبِّهِ﴾ قال مقاتل (١)، نزلت في عمار بن ياسر وأبي حذيفة بن المغيرة بن عبد الله المخزومي (٢).\n﴿قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ﴾ يعني عمارًا ﴿وَالَّذِينَ لَا يَعْلَمُونَ﴾ يعني أبا حذيفة ﴿إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ﴾.\n[٢٤٧٨] أخبرني الحسين بن محمد بن الحسين العدل (٣)، قال: نا هارون بن محمد بن هارون العطار (٤)، قال: حدثنا (٥) حازم بن يحيى الحلواني (٦)، قال: نا محمد بن يحيى الطفيل (٧)، قال: نا هشام بن\n_________\n= وهذِه القراءة من القراءات الشواذ، ولا يلزم من كون القراءة شاذة أن يكون سندها ضعيفًا بل هناك أمران آخران معتبران لابد منهما لقبول القراءة واعتبارها قرآنًا وهما:\n١ - موافقة وجه من أوجه اللغة العربية.\n٢ - موافقة رسم المصحف العثماني.\nانظر: \"النشر في القراءات العشر\" لابن الجزري ١/ ٩، \"الإبانة\" لمكي (ص ٥١)، بتحقيق د/ محيي الدين رمضان.\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٩، \"روح المعاني\" للألوسي ٢٤/ ٢٤٧، ولم يذكروا أبا حذيفة بن المغيرة المخزومي على أنَّه من جملة المعني بهذِه الآية بل الَّذي ذُكر هو سالم مولى أبي حذيفة، وهو مروي عن ابن عباس. انظر: ما تقدم.\n(٢) أبو حذيفة بن المغيرة بن عبد الله بن عمرو بن مخزوم القرشي المخزومي أبو هشام وكان ابنه من هاجر إلى الحبشة.\n(٣) ابن فنجويه. ثقة صدوق كثير الرواية للمناكير.\n(٤) لم أجد.\n(٥) سقطت من (م).\n(٦) صدوق.\n(٧) لم أجده.","vol":"23","page":19},{"text":"يوسف (١)، قال: حد محمد بن إبراهيم اليماني (٢)، قال: سمعت وهب ابن منبه (٣) يقول: سمعت ابن عباس يقول: من أحب أن يهون الله عليه الموقف يوم القيامة فليرَه الله في سواد الليل ساجدًا وقائمًا يحذر الآخرة ويرجو رحمة ربه (٤).\n\n<span data-type=\"title\" id=toc-4467>١٠ </span>- ﴿قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ﴾\nيعني الجنّة عن مقاتل (٥).\nوقال السدي: يعني العافية والصحة (٦).\n﴿وَأَرْضُ اللَّهِ وَاسِعَةٌ﴾ فهاجروا واعتزلوا الأوثان قاله مجاهد (٧).\nوقال مقاتل: يعني أرض الجنّة (٨).\n_________\n(١) الصنعاني أبو عبد الرحمن القاضي، ثقة.\n(٢) لم أجده.\n(٣) ثقة.\n(٤) [٢٤٧٨] الحكم على الإسناد:\nفيه هارون بن محمد ومحمد بن يحيى ومحمد بن إبراهيم لم أجد لهم ترجمة.\nالتخريج:\nروى أبو نعيم في \"حلية الأولياء\" ٦/ ٧٠ أثرًا قريبًا من قول ابن عباس عن حسان ابن عطية قال: من أطال قيام الليل يُهوّن عليه طول القيام يوم القيامة.\n(٥) انظر: \"جامع البيان\" للطبري ٢٣/ ١٠٣، \"النكت والعيون\" للماوردي ٥/ ١١٨، \"المحرر الوجيز\" لابن عطية ٤/ ٥٢٣.\n(٦) انظر: \"جامع البيان\" للطبري ٢٣/ ١٠٣، \"النكت والعيون\" للماوردي ٥/ ١١٨، \"المحرر الوجيز\" لابن عطية ٤/ ٥٢٣.\n(٧) انظر: \"جامع البيان\" للطبري ٢٣/ ٢٠٣، \"المحرر الوجيز\" لابن عطية ٤/ ٥٢٣.\n(٨) السابق.","vol":"23","page":20},{"text":"﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ قال قتادة: لا والله ما هنالك مكيال ولا ميزان (١).\n[٢٤٧٩] وأخبرني الحسين بن فنجويه (٢) بقراءتي عليه قال: (حدثنا أحمد بن محمد بن إسحاق (٣)، قال: أخبرني إبراهيم بن محمد بن الضحاك (٤)، قال: حدثنا نصر بن مرزوق (٥)، قال: حدثنا أسد بن موسى (٦)، قال: حدثنا بكر بن خُنَيس (٧)، عن ضرار بن عمرو (٨)،\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٢٣/ ٢٠٤، \"الدر المنثور\" للسيوطي ٥/ ٦٠٥.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو بكر المعروف بابن السني حافظ ثقة.\n(٤) لم أجد له ترجمة.\n(٥) نصر بن مرزوق أبو الفتح المصري، صدوق قاله ابن أبي حاتم، وذكره صاحب التهذيب عند ترجمة القاسم بن كثير بن النعمان ووصفه بالرجل الصالح انظر: \"الجرح والتعديل\" ٨/ ٤٧٢، \"تهذيب الكمال\" ٢٣/ ٤١٧.\n(٦) أسد بن موسى بن إبراهيم بن الوليد بن عبد الملك بن مروان الأموي أسد السنة، صدوق يغرب وفيه نَصْب.\n(٧) بكر بن خُنيس كوفي عابد سكن بغداد، صدوق له أغلاط، أفرط فيه ابن حبان.\n(٨) ضرار بن عمرو الملطي يروي عن يزيد الرقاشي وأهل البصرة. قال أبو زرعة: منكر الحديث، وقال ابن معين: ليس بشيء فلا يكتب حديثه، وقال ابن عدي: منكر الحديث وقال الدارقطني: ذاهب متروك، وقال ابن حبان: منكر الحديث جدا كثير الرواية عن المشاهير بالأشياء المناكير بطل الاحتجاج بآثاره، وقال البخاري: فيه نظر. وقال الذهبي: متروك الحديث. انظر: \"الكامل في الضعفاء\" ٤/ ١٠٠، \"الضعفاء والمتروكين\" (ص ٢٥٣)، \"المجروحين\" ١/ ٣٨٠، \"ميزان الاعتدال\" ٣/ ٤٢، \"لسان الميزان\" ٣/ ٢٠٢.","vol":"23","page":21},{"text":"عن يزيد الرقاشي (١)، عن أنس بن مالك - ﵁ - أن النبي - ﷺ - قال) (٢): \"تُنصَب الموازين يوم القيامة فيؤتى بأهل الصلاة فيؤتون أجورهم بالموازين ويؤتى بأهل الصيام فيوفون أجورهم بالموازين ويؤتى بأهل الصدقة فيوفّون أجورهم بالموازين ويؤتى بأهل الحج فيوفون أجورهم بالموازين ويؤتى بأهل البلاء فلا ينصب لهم ميزان ولا ينشر لهم ديوان وبُصَبُّ عليهم الأجر صَبًّا بغير حساب، قال الله ﷿: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ حتَّى تمنى أهل العافية في الدنيا أن أجسامهم تقرض بالمقاريض مما يذهب به أهل البلاء من الفضل\" (٣).\n_________\n(١) يزيد بن أبان الرقاشي أبو عمرو البصري القاصّ زاهد ضعيف.\n(٢) ما بين القوسين سقط من (م).\n(٣) [٢٤٧٩] الحكم على الإسناد:\nضعيف جدًا، فيه ضرار بن عمرو متروك، ويزيد الرقاشي ضعيف إلا أن آخر الحديث وهي قوله: \"حتَّى تمنى أهل العافية\" إلى آخره فهي ثابتة لورود أحاديث أُخر يعضد بعضها بعضًا.\nالتخريج:\nعزاه ابن حجر في \"حاشية الكشاف\" ٤/ ١١٨ للمصنف وابن مردويه، وقال: وإسناده ضعيف جدًا. ا. هـ. ورواه الطبراني في \"المعجم الكبير\" ١٢/ ١٨٢ مختصرًا فقال: ثنا السري بن سهل الجنديسابوري ثنا عبد الله بن رشيد ثنا مجاعة ابن الزبير عن قتادة عن جابر بن زيد عن ابن عباس أن النبي - ﷺ - قال: \"يؤتى بالشهيد يوم القيامة فينصب للحساب ويؤتى بالمتصدق فينصب للحساب ثم يؤتى بأهل البلاء ولا ينصب لهم ميزان ولا ينشر لهم ديوان فيصب عليهم الأجر صبًا حتَّى إن أهل العافية ليتمنون في الموقف أن أجسادهم قرضت بالمقاريض من حسن ثواب الله لهم\". =","vol":"23","page":22},{"text":"[٢٤٨٠] وأخبرني ابن فنجويه (١)، قال: نا أبو علي بن حبش المقرئ (٢)، قال: نا أبو سهل فهد بن سليمان بن فهد التستري (٣)، قال: نا محمد بن موسى الكديمي (٤)، قال: نا مكي بن قُمَير العجلي (٥)، قال: نا جعفر بن سليمان الضبعي (٦)، عن سعد بن طريف (٧)، عن الأصبغ بن نباته (٨)، قال: دخلنا مع علي بن أبي طالب - ﵁ - على الحسن بن علي نعوده وهو مريض فقال له علي:\n_________\n= وإسناده ضعيف لضعف السري وابن رشيد ومجاعة.\nوعن الطبراني رواه أبو نعيم في \"حلية الأولياء\" ٣/ ٩١ في ترجمة جابر بن زيد بسنده ومتنه، إلا أن آخر الحديث وهي قوله\" حتَّى إن أهل العافية .. \" إلى آخر الحديث ثابتة لورود شاهد لها عند الترمذي كتاب: الزهد (٢٤٠٢) من حديث جابر بن عبد الله قال قال رسول الله - ﷺ -: \"يود أهل العافية يوم القيامة حين يُعطى أهل البلاء الثواب لو أن جلودهم كانت قرضت في الدنيا بالمقاريض\".\nوقد ذكر الألباني حديث الترمذي وقال حسن لغيره مشيرًا لحديث ابن عباس السابق عند الطبراني.\nانظر: \"مشكاة المصابيح\" ١/ ٤٩٤ (١٥٧٠).\n(١) ثقة، صدوق كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش بن حمدان الدينوري، ثقة، مأمون.\n(٣) لم أجده.\n(٤) محمد بن يونس بن موسى بن سليمان الكُدَيمي أبو العباس البصري، ضعيف.\n(٥) مكي بن قمير أبو الحسن العنبري العجلي البصري روى عن: جعفر بن سليمان، مجهول بالنقل، وحديثه غير محفوظ، انظر: \"الضعفاء\" للعقيلي ٤/ ٣٥٨، \"المؤتلف والمختلف\" ٤/ ٣٢، \"ميزان الاعتدال\" ٤/ ١٧٩.\n(٦) جعفر بن سليمان الضُّبَعي أبو سليمان البصري، صدوق زاهد لكنه كان يتشيع.\n(٧) سعد بن طريف الحنظلي الكوفي، متروك.\n(٨) أصبغ بن نُبَاتَةَ التميمي الحنظلي الكوفي يكنى أبا القاسم متروك رمي بالرفض.","vol":"23","page":23},{"text":"كيف أصبحت يا ابن رسول الله. قال أصبحتُ بنعمة الله باريًا قال: كذلك يكون إن شاء الله، ثم قال الحسن أسندوني فأسنده على ﵉ إلى صدره ثم قال: سمعت جدي رسول الله - ﷺ - يقول: \"يا بُني أدّ الفرائض تكن من أعبد الناس وعليك بالقنوع تكن من أغنى الناس، يا بني إن في الجنّة شجرة يقال لها شجرة البلوى، يؤتى بأهل البلاء فلا يُنصب لهم ميزان ولا ينشر لهم ديوان يصبُّ عليهم الأجر صبا\" ثم تلا رسول الله - ﷺ - هذِه الآية ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ \" (١).\n[٢٤٨١] وأخبرني ابن فنجويه (٢)، قال: نا محمد بن عبد الله بن برزة (٣)، قال: نا الحارث بن أبي أسامة (٤)، قال: نا داود\n_________\n(١) [٢٤٨٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا.\nاشتمل على الضعفاء والمتروكين.\nالتخريج:\nورواه الطبراني في \"المعجم الكبير\" ٣/ ٩٢ (٢٧٦٠) عن جعفر بن سليمان به قال قال رسول الله - ﷺ -: \"إن في الجنّة شجرة يقال لها شجرة البلوى .. \" إلى آخر الحديث ولم يذكر أوله.\nذكره ابن الجوزي في \"الموضوعات\" ٣/ ٤٨٣ - ٤٨٤ وقال: هذا حديث لا يصح، ثم ذكر الأقوال في عدم الاحتجاج برواته. وانظر \"الفوائد المجموعة\" للشوكاني (ص ٢٦٤)، \"ترتيب الموضوعات\" للذهبي (ص ٢٩٢).\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) الروذراوري، أبو جعفر الداوودي، لم يحمد أمره.\n(٤) الحارث بن محمد بن أبي أسامة واسم أبي أسامة داهر أبو محمد التميمي مولاهم البغدادي الخصيب، الحافظ الصدوق العالم.","vol":"23","page":24},{"text":"المحبَّر (١)، قال: نا عباد بن كثير (٢)، عن أبي الزناد (٣)، عن الأعرج (٤)، عن أبي هريرة - ﵁ - أن النبي - ﷺ - قال: \"من سره أن يلحق بذوي الألباب والعقول فليصبر على الأذى والمكاره فذلك آية العقل وكمال التقوى، وآية الجهل الجزع ومن جزع صيّره جزعه إلى النار وما نال الفوز في القيامة إلا الصابرون، إن الله ﷿ يقول: ﴿إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ وقال: ﴿وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ (٢٣) سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ (٢٤)﴾ (٥) \" (٦).\n\n<span data-type=\"title\" id=toc-4468>١١ </span>- ﴿قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَهُ الدِّينَ (١١) وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ <span data-type=\"title\" id=toc-4469>(١٢)﴾ </span>من هذِه الأمة.\n\n<span data-type=\"title\" id=toc-4470>١٣ </span>- ﴿قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي﴾ فعبدت غيره ﴿عَذَابَ يَوْمٍ عَظِيمٍ﴾\n_________\n(١) داود بن المحبر بن قحذم بن سليمان بن ذكوان يكنى أبا سليمان، متروك.\n(٢) عباد بن كثير الثقفي البصري، متروك.\n(٣) عبد الله بن ذكوان القرشي، ثقة فقيه.\n(٤) عبد الرحمن بن هرمز، ثقة ثبت عالم.\n(٥) الرعد: ٢٣ - ٢٤.\n(٦) [٢٤٨١] الحكم على الإسناد:\nموضوع، فيه داود بن المحبر وعباد بن كثير الثقفي متروكان.\nقلت: ولعل هذا من الأحاديث التي رواها داود في كتاب \"العقل\" الَّذي صنفه والذي أغلبه موضوعات كما قال الأئمة.\nوالحديث ذكره أبو الحسن علي بن محمد الكناني في كتابه \"تنزيه الشريعة\" لابن عراق ١/ ٢٢٠ وذكره أيضًا السيوطي في \"ذيل اللآلئ المصنوعة\" (ص ١٠)، وانظر \"ميزان الاعتدال\" للذهبي ٣/ ٣٣.","vol":"23","page":25},{"text":"وهذا حين دُعي إلى دين آبائه، قاله أكثر المفسرين (١).\nوقال أبو حمزة الثمالي والمسيب: هذِه الآية منسوخة (٢)، وإنما هذا قبل أن يُغفر ذنب رسول الله - ﷺ -.\n\n<span data-type=\"title\" id=toc-4471>١٤ </span>- ﴿قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَهُ دِينِي (١٤) فَاعْبُدُوا مَا شِئْتُمْ مِنْ دُونِهِ﴾\nأمر توبيخ وتهديد كقوله ﴿اعْمَلُوا مَا شِئْتُمْ﴾ (٣) وقيل نسختها آية القتال (٤).\n﴿قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَأَهْلِيهِمْ﴾ أزواجهم وخدمهم في الجنّة ﴿يَوْمَ الْقِيَامَةِ أَلَا ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ﴾ قال ابن عباس: وذلك أن الله تعالى جعل لكل إنسان منزلًا في الجنّة وأهلًا فمن عمل بطاعة الله كان له ذلك المنزل والأهل ومن عمل بمعصية الله صيره الله إلى\n_________\n(١) ذكر ذلك النسفي في \"مدارك التنزيل\" ٤/ ٥٠ وابن الجوزي في \"زاد المسير\" ٧/ ١٦٨.\n(٢) انظر: \"الناسخ والمنسوخ\" لهبة الله بن سلامة المقري (ص ١٤٩)، \"زاد المسير\" لابن الجوزي ٧/ ١٦٩، \"الجامع لأحكام القرآن\" للقرطبىِ<span data-type=\"title\" id=toc-4472> ١٥</span>/ ٢٤٣.\n(٣) فصلت: ٤٠.\n(٤) انظر: \"الناسخ والمنسوخ\" لهبة الله بن سلامة (ص ١٥٠)، \"ناسخ القرآن العزيز ومنسوخه\" لابن البارزي (ص ٤٧)، والصواب في ذلك أن الآية ليست من قبيل المنسوخ وذلك لأنها تحمل معنى التوبيخ والتهديد وهو مما لا يدخله النسخ. قال ابن الجوزي \"زاد المسير\" ٧/ ١٦٩ وبعضهم يقول: هو منسوخ بآية السيف وهذا باطل، لأنه لو كان أمرًا كان منسوخًا، فأما أن يكون بمعنى الوعيد، فلا وجه لنسخه. ا. هـ.\nوانظر له أيضًا: \"المصفى بأكف أهل الرسوخ\" (ص ١٢).\nوآية القتال هي آية السيف وهي الآية (٥) من سورة التوبة.","vol":"23","page":26},{"text":"النار وكان المنزل ميراثًا لمن عمل بطاعة الله إلى (١) ما كان له قبل ذلك (٢) وهو قول الله ﷿ ﴿أُولَئِكَ هُمُ الْوَارِثُونَ (١٠)﴾ (٣).\n\n<span data-type=\"title\" id=toc-4473>١٦ </span>- ﴿لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ﴾ أطباق وسرادقات (٤) من النار ودخانها،\n﴿وَمِنْ تَحْتِهِمْ ظُلَلٌ﴾ فراش ومهاد من نار وإنما سُمي الأسفل ظللًا لأنها ظلل لمن تحتهم، نظيرها قوله ﷿ ﴿لَهُمْ مِنْ جَهَنَّمَ مِهَادٌ وَمِنْ فَوْقِهِمْ غَوَاشٍ﴾ (٥) وقوله ﴿يَوْمَ يَغْشَاهُمُ الْعَذَابُ مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ\n_________\n(١) إلى هنا بمعنى: مع.\n(٢) أثر ابن عباس أورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٤٣، وقد ثبت ذلك الحديث من رواية أبي هريرة - ﵁ - رواها ابن ماجة في \"السنن\" كتاب: الزهد، باب: صفة الجنّة (٤٣٤١)، والطبري في \"جامع البيان\" ١٨/ ٦ والبيهقي في \"شعب الإيمان\" ١/ ٣٤٢ من طريق أبي معاوية عن الأعمش عن أبي صالح عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"ما منكم من أحد إلا له منزلان منزل في الجنّة ومنزل في النار، فإذا مات فدخل النار ورث أهل الجنّة منزله، فذلك قوله تعالى: ﴿أُولَئِكَ هُمُ الْوَارِثُونَ (١٠)﴾ [المؤمنون: ١٠] \". وإسناده صحيح.\nقال البوصيري في \"مصباح الزجاجة\" ٤/ ٢٦٦: إسناه صحيح على شرط الشيخين، وذكر أنَّه رواه أبو بكر بن أبي شيبة في مسنده بسنده، ولم أجده.\nوصحح إسناده أيضًا الحافظ ابن حجر في \"فتح الباري\" ١١/ ٤٤٢، وعزاه لأحمد في المسند عن أبي هريرة ولم أجده.\nوقال الألباني في \"سلسلة الأحاديث الصحيحة\" (٢٢٧٩): هذا إسناد صحيح على شرط الشيخين. وانظر \"الدر المنثور\" للسيوطي ٥/ ٩.\n(٣) المؤمنون: ١٠.\n(٤) السرادق: ما أحاط بالبناء والجمع سُرادِقات.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ١٥٧ (سردق).\n(٥) الأعراف: ٤١.","vol":"23","page":27},{"text":"أَرْجُلِهِمْ﴾ (١) وقوله ﴿أَحَاطَ بِهِمْ سُرَادِقُهَا﴾ (٢) وقوله ﴿وَظِلٍّ مِنْ يَحْمُومٍ (٤٣)﴾ (٣) وقوله ﴿انْطَلِقُوا إِلَى ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (٣٠)﴾ (٤).\n﴿ذَلِكَ يُخَوِّفُ اللَّهُ بِهِ عِبَادَهُ يَا عِبَادِ فَاتَّقُونِ﴾.\n\n<span data-type=\"title\" id=toc-4474>١٧ </span>- ﴿وَالَّذِينَ اجْتَنَبُوا الطَّاغُوتَ﴾ الأوثان ﴿أَنْ يَعْبُدُوهَا وَأَنَابُوا﴾\nرجعوا ﴿إِلَى﴾ عبادة ﴿اللَّهِ لَهُمُ الْبُشْرَى﴾ في الحياة الدنيا بالجنّة في العقبى ﴿فَبَشِّرْ عِبَادِ﴾.\n\n<span data-type=\"title\" id=toc-4475>١٨ </span>- ﴿الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ﴾ أرشده وأهداه إلى الجنّة.\n[٢٤٨٢] أخبرنا الحسين بن محمد بن عبد الله (٥)، قال: نا أحمد ابن محمد بن إسحاق (٦)، قال: نا إبراهيم بن محمد (٧)، قال: نا يونس (٨)، قال: نا ابن وهب (٩)، قال: نا يحيى بن أيوب (١٠)، عن خالد بن يزيد (١١)، عن عبيد الله بن زحر (١٢)، عن سعد بن\n_________\n(١) العنكبوت: ٥٥.\n(٢) الكهف: ٢٩.\n(٣) الواقعة: ٤٣.\n(٤) المرسلات: ٣٠.\n(٥) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٦) أبو بكر بن السني ثقة.\n(٧) لم أجد له ترجمة.\n(٨) يونس عبد الأعلى بن ميسرة الصُّدّفي أبو موسى المصري ثقة.\n(٩) عبد الله بن وهب بن مسلم القرشي مولاهم، أبو محمد المصري الفقيه ثقة حافظ.\n(١٠) يحيى بن أيوب الغافقي أبو العباس المصري، صدوق ربما أخطأ.\n(١١) خالد بن يزيد الجمحي ويقال السكسكي أبو عبد الرحيم المصري، ثقة فقيه.\n(١٢) عبيد الله بن زَحْر الضمري مولاهم الإفريقي، صدوق يخطئ.","vol":"23","page":28},{"text":"مسعود (١)، قال: قال أبو الدرداء (٢) - ﵁ -: لولا ثلاث ما أحببت أن أعيش يومًا واحدًا الظمأ بالهواجر، والسجود في جوف الليل، ومجالسة أقوام ينتقون من خير الكلام كما ينتقى أطايب الثمر (٣).\nوقال قتادة: أحسنه طاعة الله (٤).\nوقال السدي: أحسن ما يؤمرون به فيعملون به (٥).\n﴿أُولَئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ وَأُولَئِكَ هُمْ أُولُو الْأَلْبَابِ (١٨)﴾ قال ابن زيد في قوله ﴿وَالَّذِينَ اجْتَنَبُوا الطَّاغُوتَ﴾ الآيتين حدثني أبي أن هاتين الآيتين نزلتا في ثلاثة نفر كانوا في الجاهلية يقولون: لا إله إلا الله، زيد بن عمرو وأبي ذر الغفاري وسلمان الفارسي (٦).\n_________\n(١) سعد بن مسعود الصوفي الكندي، أختلف في صحبته.\n(٢) صحابي مشهور.\n(٣) [٢٤٨٢] الحكم على الإسناد:\nلا بأس به.\nغير أني لم أجد ترجمة إبراهيم بن محمد، ولا يضر؛ لأن الأثر رواه ابن المبارك في \"الزهد\" (ص ٩٤) بسنده عن يحيى بن أيوب به.\nوفيه سعد بن مسعود وقد اختلف في صحبته وحديثه يُحمل على القبول كما تقدم.\nالتخريج:\nأخرجه أبو نعيم في \"الحلية\" ١/ ٢١٢ طريق عباس بن خليد الحجري عن أبي الدرداء بلفظ آخر، وأخرجه أيضًا الإمام أحمد في \"الزهد\" (ص ١٩٨) عن الحسن عن أبي الدرداء بلفظ آخر.\n(٤) أورده الطبري في \"جامع البيان\" ٢٣/ ٢٠٦، \"النكت والعيون\" للماوردي ٥/ ١٢٠.\n(٥) السابق.\n(٦) ذكره الطبري في \"جامع البيان\" ٢٣/ ٢٠٧ وأورده السيوطي في \"الدر المنثور\" =","vol":"23","page":29},{"text":"<span data-type=\"title\" id=toc-4476>١٩ </span>- ﴿أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ﴾ بكفره ﴿أَفَأَنْتَ تُنْقِذُ مَنْ فِي النَّارِ﴾\nأي: من هو من أهل النار وكرر الاستفهام كما كرر (أنَّ) في قوله ﴿أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ (٣٥)﴾ (١) ومثله كثير.\n\n<span data-type=\"title\" id=toc-4477>٢٠ </span>- ﴿لَكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ﴾\nدرجات في الجنّة ﴿مِنْ فَوْقِهَا غُرَفٌ مَبْنِيَّةٌ﴾.\n[٢٤٨٣] أخبرنا ابن فنجويه (٢)، قال: نا ابن شنبة (٣)، قال: نا الفريابي (٤)، قال: نا يحيى بن معين (٥)، قال:\n_________\n= ٥/ ٦٠٧، وابن الجوزي في \"زاد المسير\" ٧/ ١٧٠، والواحدي في \"أسباب النزول\" (ص ٣٨٢).\nقلت: وإن كان هذا هو سبب نزول الآيات إلا أنها تبقى شاملة لهم ولغيرهم ممن اجتنب عبادة الأوثان وأناب إلى عبادة الرحمن.\nوزيد بن عمرو هو زيد بن عمرو بن نفيل والد سعيد بن زيد أحد العشرة.\nوكان زيد ممن فرّ إلى الله من عبادة الأصنام وساح في أرض الشام يتطلب الدين القيم، مات قبل البعثة، وهو من أهل النجاة فقد شهد له النبي - ﷺ - بأنه يبعث أمة وحده، وهو ابن عمّ الإمام عمر بن الخطاب.\nانظر: \"سير أعلام النبلاء\" للذهبي ١/ ١٢٦.\n(١) المؤمنون: ٣٥.\nوانظر للفائدة: \"التحرير والتنوير\" لابن عاشور ٢٣/ ٣٦٩ - ٣٧٥ حول تكرار الاستفهام ومعنى (من) في قوله ﴿أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ أَفَأَنْتَ تُنْقِذُ مَنْ فِي النَّارِ﴾.\n(٢) الحسين بن محمد بن الحسين، ثقة صدوق كثير الرواية للمناكير.\n(٣) عبيد الله بن محمد بن شنبة، لم يذكر بجرح أو تعديل.\n(٤) جعفر بن محمد بن الحسن بن المُسْتَفاض أبو بكر الفريابي، إمام حافظ ثبت.\n(٥) يحيى بن معين بن عَوْن الغطفاني مولاهم أبو زكريا البغدادي ثقة حافظ مشهور إمام الجرح والتعديل.","vol":"23","page":30},{"text":"نا معن بن عيسى (١)، قال: نا مالك بن أنس (٢)، عن صفوان بن سليم (٣)، عن عطاء بن يسار (٤)، عن أبي سعيد الخدري - ﵁ - عن رسول الله - ﷺ - قال: \"إن أهل الجنّة ليتراءون الغرف من فوقهم كما تتراءون الكوكب الدري في الأفق من المشرق أو المغرب لتفاضل ما بينهم، فقالوا يا رسول الله تلك منازل الأنبياء لا يبلغها غيرهم، قال: بلى والذي نفسي بيده رجالٌ آمنوا بالله وصدقوا المرسلين\" (٥).\n﴿تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَعْدَ اللَّهِ﴾ نصب على المصدر ﴿لَا يُخْلِفُ اللَّهُ الْمِيعَادَ﴾.\n\n<span data-type=\"title\" id=toc-4478>٢١ </span>- ﴿أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَسَلَكَهُ﴾ فأدخله (٦)\n_________\n(١) معن بن عيسى بن يحيى بن دينار الأشجعي مولاهم، أبو يحيى المدني القزّاز، ثقة ثبت، أثبت أصحاب مالك.\n(٢) ابن مالك بن أبي عامر بن عمرو الأصْبَحي أبو عبد الله المدني، إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(٣) صفوان بن سُلَيم المدني، أبو عبد الله الزهري، مولاهم ثقة مُفتٍ عابد رمي بالقدر.\n(٤) عطاء بن يسار الهلالي، أبو محمد المدني، مولى ميمونة، ثقة.\n(٥) [٢٤٨٣] الحكم على الإسناد:\nفيه ابن شنبة، لم أجد فيه جرحًا ولا تعديلًا.\nوالحديث صحيح.\nالتخريج:\nأخرجه البخاري في كتاب: بدء الخلق باب: ما جاء في صفة الجنّة (٣٢٥٦)، وأخرجه مسلم في كتاب: الجنّة باب ترائي أهل الجنّة أهل الغرف كما يرى الكوكب في السماء (٢٨٣١).\n(٦) في (أ): فأخرجه.","vol":"23","page":31},{"text":"﴿يَنَابِيعَ﴾ عيونًا ﴿فِي الْأَرْضِ﴾ قال الشعبي والضحاك: كل ماء في الأرض فمن السماء نزل إنما ينزل من السماء إلى الصحرة ثم يقسم منها العيون والرّكايا (١) ﴿ثُمَّ يُخْرِجُ بِهِ﴾ أي بالماء ﴿زَرْعًا مُخْتَلِفًا أَلْوَانُهُ\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٣/ ٢٠٨، \"زاد المسير\" لابن الجوزي ٧/ ١٧٢، \"الدر المنثور\" للسيوطي ٥/ ٦٠٨، \"الكشاف\" للزمخشري ٤/ ١٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٤٦، \"مدارك التنزيل\" للنسفي ٤/ ٥١، \"إرشاد العقل السليم\" لأبي السعود ٧/ ٢٤٩.\nوالمقصود بالصخرة هي صخرة بيت المقدس، فقد أخرج عبد بن حميد عن أبي العالية في قوله تعالى ﴿وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ (٧١)﴾ [الأنبياء: ٧١]. قال: هي الأرض المقدسة التي بارك الله فيها للعالمين، لأن كل ماء عذب في الأرض منها يخرج، يعني من أصل الصخرة التي في بيت المقدس. \"الدر المنثور\" للسيوطي ٤/ ٥٨١ - ٥٨٢.\nوأخرج ابن أبي حاتم عن أبي بن كعب في قوله تعالى ﴿إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ﴾ [الأنبياء: ٧١]. قال: الشام، وما من ماء عذب إلا يخرج من تلك الصخرة التي ببيت المقدس يهبط من السماء إلى الصحرة ثم يتفرق في الأرض. \"الدر المنثور\" للسيوطي ٤/ ٥٨١.\nوالأحاديث والآثار التي وردت في فضل الصخرة كثيرة لا يصح منها شيء. انظر: \"أسنى المطالب في أحاديث مختلفة المراتب\" للحوت (ص ٣٧٧)، \"تنزيه الشريعة\" لابن عراق ١/ ١٧٩، \"الفوائد المجموعة\" للشوكاني (ص ٤٢٨).\nقال ابن القيم في \"المنار المنيف\" (ص ١٥٦): كل حديث في الصخرة فهو كذب مفترى. اهـ.\nوالذين ذكروا هذا القول -أعني نزول الماء من السماء إلى الصخرة- في تفاسيرهم كالزمخشري والنسفي وأبي السعود لم يعقبوا عليه بشيء إلا أنهم حكوه بصيغة التمريض.\nوالركايا: جمع ركيّة وهي البئر تُحفر. \"لسان العرب\" لابن منظور ١٤/ ٣٣٤ (ركا).","vol":"23","page":32},{"text":"ثُمَّ يَهِيجُ﴾ ييْبس (١) ﴿فَتَرَاهُ﴾ بعد خضرته ونضرته ﴿مُصْفَرًّا ثُمَّ يَجْعَلُهُ حُطَامًا﴾ فتاتًا متكسرًا ﴿إِنَّ فِي ذَلِكَ لَذِكْرَى لِأُولِي الْأَلْبَابِ﴾.\n\n<span data-type=\"title\" id=toc-4479>٢٢ </span>- ﴿أَفَمَنْ شَرَحَ اللَّهُ﴾ فسح الله ﴿صَدْرَهُ لِلْإِسْلَامِ﴾ للإيمان\n﴿فَهُوَ عَلَى نُورٍ﴾ بيان (٢) ﴿مِنْ رَبِّهِ﴾ قال قتادة: النور كتاب الله -﷿- منه يأخذ وإليه ينتهي (٣). ومجاز الآية: أفمن شرح الله صدره للإسلام فهو على نور من ربه كمن أقسى قلبه.\n[٢٤٨٤] أخبرنا ابن فنجويه (٤)، قال: نا عبيد الله بن محمد بن شنبة (٥)، قال: نا أبو جعفر محمد بن الحسن بن بدينا الموصلي (٦) ببغداد، قال: نا أبو فروة واسمه يزيد بن محمد (٧)، قال: حدثني أبي (٨)،\n_________\n(١) في (م): (ينتشر) والتصويب من بقية النُّسخ.\n(٢) سقطت من (أ).\n(٣) أورده الطبري في \"جامع البيان\" ٢٣/ ٢٠٩ وابن الجوزي في \"زاد المسير\" ٧/ ١٧٣.\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) لم أجد فيه جرحًا ولا تعديلًا.\n(٦) محمد بن الحسن بن هارون بن بدينا أبو جعفر الموصلي سكن بغداد وحدث بها سئل الدارقطني عنه فقال: لا بأس به، ما علمت عليه إلا خيرا. انظر: \"تاريخ بغداد\" ٢/ ١٩١، \"طبقات الحنابلة\" ١/ ٢٨٦، \"المقصد الأرشد\" ٢/ ٣٨٨.\n(٧) يزيد بن محمد بن يزيد بن سنان الجزري أبو فروة الرهاوي توفي سنة (٢٦٩ هـ) انظر: \"الجرح والتعديل\" ٩/ ٢٨٨، \"الثقات\" لابن حبان ٩/ ٢٧٦، \"سير أعلام النبلاء\" ١٢/ ٥٥٦.\n(٨) محمد بن يزيد بن سنان الجزري أبو عبد الله الرهاوي، من أهل الجزيرة كنيته أبو عبد الله كان مولده سنة (١٣٢ هـ) ومات سنة (٢٢٠ هـ) ذكره ابن حبان في =","vol":"23","page":33},{"text":"عن أبيه (١)، قال: نا زيد بن أبي أنيسة (٢)، عن عمرو بن مرة (٣)، عن عبد الله بن الحارث (٤)، عن عبد الله بن مسعود -﵁- قال: (تلا رسول الله -ﷺ- ﴿أَفَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَى نُورٍ مِنْ رَبِّهِ﴾ قلنا: يا رسول الله كيف انشراح صدره؟ قال: \"إذا دخل النور القلب انشرح وانفسح\" قلنا: يا رسول الله فما علامة ذلك؟ قال: \"الإنابة إلى دار الخلود والتجافي عن دار الغرور والتأهب للموت قبل نزول الموت\" (٥).\n_________\n= \"الثقات\"، وقال ابن أبي حاتم: سألت أبي عنه فقال: ليس بالمتين هو أشد غفلة من أبيه مع أنه كان رجلًا صالحًا لم يكن من أحلاس الحديث صدوق وكان يرجع إلى ستر وصلاح وكان النفيلي يرضاه وقال الدارقطني: ضعيف، وذكره ابن عدي في \"الضعفاء\" وقال النسائي: ليس بالقوي. انظر: \"الجرح والتعديل\" ٨/ ١٢٧، \"الثقات\" لابن حبان ٩/ ٧٤، \"التاريخ الكبير\" ١/ ٢٥٩، \"الكامل في الضعفاء\" ٦/ ٢٦٠، \"تهذيب الكمال\" ٢٧/ ٢٠، \"تقريب التهذيب\" (٦٣٩٩).\n(١) يزيد بن سنان بن يزيد التميمي أبو فروة الرهاوي، ضعيف.\n(٢) زيد بن أبي أُنيسة الجزري أبو أسامة أصله من الكوفة ثم سكن الرها، ثقة له أفراد.\n(٣) عمرو بن مرة بن عبد الله بن طارق الجَمَلي المرادي أبو عبد الله الكوفي الأعمى ثقة عابد كان لا يدلس ورمي بالإرجاء.\n(٤) عبد الله بن الحارث الزُّبيدي النجراني الكوفي المعروف بالمُكْتِب، ثقة ولم يسمع من ابن مسعود شيئًا.\n(٥) [٢٤٨٤] الحكم على الإسناد:\nفيه محمد بن يزيد وأبيه ضعيفان، وعبد الله بن الحارث لم يسمع من ابن مسعود.\nالتخريج:\nالحديث أصله مرسل عن عبد الله بن المسور بن أبي جعفر المدائني ثم وصله قوم وجعلوا إسناده موصولًا من رواية عبد الله بن مسعود واختلفوا فيه.\nقال الدارقطني لما سئل عن هذا الحديث: يرويه عمرو بن مرة عن عبد الله بن =","vol":"23","page":34},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= مسعود. قاله عبد الله بن محمد بن المغيرة عنه. وتفرد بذلك. ورواه زيد بن أبي أنيسة عن عمرو بن مرة عن أبي عبيدة عن عبد الله بن مسعود.\nقاله أبو عبد الرحيم عن زيد. وخالفه يزيد بن سنان فرواه عن زيد عن عمرو بن مرة عن عبد الله بن الحارث عن عبد الله بن مسعود.\nوقال وكيع: عن المسعودي عن عمرو بن مرة عن أبي عبيدة عن عبد الله بن مسعود.\nقال الدارقطني: وكلها وهم. والصواب: عن عمرو بن مرة عن أبي جعفر عبد الله ابن المسور مرسلًا عن النبي -ﷺ-: كذلك قاله الثوري، وعبد الله بن المسور بن عون بن جعفر بن أبي طالب هذا متروك اهـ. \"العلل\" للدارقطني ٥/ ١٨٨ - ١٩٠. قال ابن رجب في \"شرح علل الترمذي\" ٢/ ٧٨٠ وقد روى عمرو بن مرة عن ابن المسور المدائني حديثًا أصله مرسل عن النبي -ﷺ- لما نزل قوله تعالى ﴿فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ﴾ قال النبي -ﷺ-: \"إذا دخل النور القلب انشرح وانفسح\" الحديث. قال ابن رجب: فهذا هو أصل الحديث ثم وصله قوم وجعلوا له إسنادًا موصولًا مع أختلافهم فيه ثم ذكر كلام الدارقطني السابق. قلت: وفي نقل الدارقطني عن وكيع وهمٌ فقد رواه وكيع على الصواب مرسلًا. فقد خرجه وكيع في كتاب \"الزهد\" ١/ ٢٣٨ - ٢٣٩ (١٥) عن المسعودي عن عمرو ابن مرة عن أبي جعفر عبد الله بن مسور عن النبي -ﷺ- مرسلًا.\nقال ابن رجب: وما ذكره الدارقطني عن وكيع لا يثبت عنه يعني الرواية الموصولة. \"شرح علل الترمذي\" ٢/ ٨٧٢.\nالخلاصة: هذا الحديث أصله وصوابه مرسل.\nيرويه عمرو بن مرة عن أبي جعفر عبد الله بن المسور المدائني والحديث موضوع. ففيه عبد الله بن المسور من أتباع التابعين وليس له رواية عن أحد من الصحابة ومع ذلك فهو كذاب يضع الحديث فقد قال الإمام أحمد وأبو إسحاق الجوزجاني، أحاديثه موضوعة: وقال الإمام أحمد أيضًا: كان يضع الحديث ويكذب وقال ابن الديني: كان يضع الحديث على رسول الله -ﷺ- ولا يضع إلا ما فيه أدبٌ أو زهد، =","vol":"23","page":35},{"text":"وقال الثمالي (١): بُلغت (٢) أنها نزلت في عمار بن ياسر (٣).\nوقال مقاتل: ﴿أَفَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ﴾ يعني النبي - ﷺ- (٤).\n_________\n= فيقال له في ذلك فيقول: إن فيه أجرًا، وقال النسائي: كذاب وقال إسحاق بن راهويه: كان معروفًا عند أهل العلم بوضع الحديث، وروايته إنما هي عن التابعين ولم يلق أحدًا من الصحابة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٦٩ - ١٧٠، \"الكامل\" لابن عدي ٤/ ١٦٦.\nوالحديث أخرجه على الصواب مرسلًا: وكيع في \"الزهد\" ١/ ٢٣٨ - ٢٣٩ (١٥) وسعيد بن منصور في \"سننه\" ٥/ ٨٦ (٩١٨)، وعبد الله بن المبارك في \"الزهد\" (ص ١٠٦) (٣١٥) وعبد الرزاق في \"تفسير القرآن\" ١/ ٢١٧ - ٢١٨، وابن أبي شيبة في \"المصنف\" ٧/ ٧٦، والطبري في \"جامع البيان\" ٨/ ٢٧، والبيهقي في \"الأسماء والصفات\" ١/ ٢٥٧.\nوأورده ابن الجوزي في \"العلل المتناهية\" ٢/ ٣١٨.\nورواه على الوهم موصولًا من طريق عبد الله بن مسعود: المصنف هنا وابن مردويه وابن أبي الدنيا كما في \"الدر المنثور\" للسيوطي ٣/ ٨٣، والحاكم في \"المستدرك\" ٤/ ٣٤٦، والبيهقي في \"شعب الإيمان\" ٧/ ٣٥٢، والطبري في \"جامع البيان\" ٨/ ٢٧، والبيهقي في \"الزهد الكبير\" (ص ٣٥٦)، (٩٧٤).\nأما أبو الشيخ فقد رواه في \"طبقات المحدثين بأصبهان\" ١/ ١٥٢ من طريق عبد الله بن المسور عن أبيه موصولًا وكل هذا وهم كما تقدم. والعلم عند الله تعالى.\n(١) ثابت بن أبي صفية الثُّمالي أبو حمزة واسم أبيه دينار وقيل سعيد كوفي، ضعيف رافضي.\n(٢) في (أ)، (ب): بلغنا.\n(٣) هذِه إحدى الروايتين عن مقاتل.\nانظر: \"النكت والعيون\" للماوردي ٥/ ١٢٢، \"زاد المسير\" لابن الجوزي ٧/ ١٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٤٧.\n(٤) وهذِه الرواية الأخرى عن مقاتل. انظر: الحاشية السابقة.","vol":"23","page":36},{"text":"﴿فَوَيْلٌ لِلْقَاسِيَةِ قُلُوبُهُمْ مِنْ ذِكْرِ اللَّهِ﴾ أبو جهل وذووه من الكفار (١) ﴿أُولَئِكَ فِي ضَلَالٍ مُبِينٍ﴾.\n[٢٤٨٥] أخبرنا أبو عبد الله الحسين بن محمد بن الحسين الحافظ (٢)، قال: نا أبو أحمد القاسم بن محمد بن عبدويه السراج الصوفي (٣)، قال: نا إبراهيم بن محمد بن يعقوب البزاز (٤)، قال: نا الحسن بن الفضل بن السمح البصري ببغداد (٥) قال جندَل (٦): نا (٧) أبو مالك الواسطي الجنبي (٨)، قال: نا أبو عبد الرحمن\n_________\n(١) أورده الماوردي في \"النكت والعيون\" ٥/ ١٢٢، والألوسي في \"روح المعاني\" ٢٣/ ٢٥٧ - ٢٥٨.\n(٢) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٣) القاسم بن محمد بن عبدويه السراج الصوفي، روى عن: الحارث بن أبي أسامة وجماعة وعنه: أبو بكر بن لال وأبو سهل بن زيرك وأحمد بن تركان، كان أحد الصالحين، توفي سنة (٣٤٦ هـ)، ذكره الذهبي في \"تاريخ الإسلام\" ٢٥/ ٣٨٥، ولم يذكر فيه جرحا أو تعديلا.\n(٤) إبراهيم بن محمد بن يعقوب أبو إسحاق الهمذاني البزاز، لقبه: مموس، أحد الأعلام، قال صالح بن أحمد: سمعت منه مع أبي وكان ثقة مفيدا، سمعت أبي يقول: سمعت أبا حاتم البستي يقول: عند أبي إسحاق مئتا حديث مما ليس مخرجه إلا من عنده، وقال أبو أحمد القصاب: ما رأيت مثل ابن يعقوب، رأيت عنده ما لم أر عند أحد لا ببغداد ولا بأصبهان. توفي سنة (٣٢٥ هـ). انظر: \"سير أعلام النبلاء\" ١٥/ ٣٨٩، \"تذكرة الحفاظ\" ٣/ ٨٣٨، \"شذرات الذهب\" ٢/ ٣٠٧.\n(٥) أبو علي الزعفراني البوصرائي، متروك.\n(٦) ابن والق بن هجرس التغلبي أبو علي الكوفي، صدوق يغلط ويصحف.\n(٧) كلمة التحديث سقطت من (م)، وهي في (أ)، (ب).\n(٨) عمرو بن هاشم أبو مالك الجَنْبي الكوفي، لين الحديث أفرلحافيه ابن حبان.","vol":"23","page":37},{"text":"السدي (١)، عن داود بن أبي هند (٢)، عن أبي نضرة (٣)، عن أبي سعيد (٤) -﵁- أن رسول الله -ﷺ- قال: \" (يقول الله -﷿-) (٥): اطلبوا الحوائج من السُّمَحاء، فإني جعلت فيهم رحمتي، ولا تطلبوها من القاسية قلوبهم؛ فإني جعلت فيهم سخطي\" (٦).\n_________\n(١) محمد بن مروان بن عبد الله بن إسماعيل السُّدي وهو الأصغر كوفي متهم بالكذب.\n(٢) دينار بن عذافر ويقال: طهمان القُشيري مولاهم أبو بكر أو أبو محمد البصري، ثقة متقن كان يهم بأخرةٍ.\n(٣) المنذر بن مالك بن قُطَعة العبدىِ العَوَقي البصري أبو نضْرة مشهور بكنيته، ثقة.\n(٤) الخدري، سعد بن مالك الصحابي المشهور.\n(٥) ليست في (م)، (ب)، وهي في (أ) فيكون الحديث حينئذٍ قدسيًا.\n(٦) [٢٤٨٥] الحكم على الإسناد:\nضعيف جدًا.\nفيه الحسن بن الفضل تركوه ومحمد بن مروان السدي متهم بالكذب.\nالتخريج:\nأخرجه تمام في \"فوائده\" \"الروض البسام\" ٤/ ٧٩ (١٢٩٠)، والقضاعي في \"مسند الشهاب\" ٥٨/ ٢ (٧٠٠)، والعقيلي في \"الضعفاء الكبير\" ٣/ ٣، والخرائطي في \"مكارم الأخلاق\" (ص ٥٥)، وابن حبان في \"المجروحين\" ٢/ ٢٨٦، وأبو الشيخ ابن حيان في \"طبقات المحدثين بأصبهان\" ٣/ ١٠٧ كلهم من رواية محمد بن مروان السدي به ولفظه: \"اطلبوا الفضل عند الرحماء تعيشوا في أكنافهم فإن فيهم رحمتي ولا تطلبوها من القاسية قلوبهم فإن فيهم سخطي\". والحديث أورده ابن عراق في \"تنزيه الشريعة\" ٢/ ١٣٢، وابن الجوزي في \"الموضوعات\" ٢/ ٤٩١ - ٤٩٢، والسيوطي في \"اللآلئ المصنوعة\" ٢/ ٧٦، والشوكاني في \"الفوائد المجموعة\" (ص ٦٦) والألباني في \"سلسلة الأحاديث الضعيفة\" ٤/ ٧٨ (١٥٧٧).","vol":"23","page":38},{"text":"[٢٤٨٦] وأخبرنا الحسين بن محمد (١)، قال: نا عبد الله بن إبراهيم بن علي بن عبد الله (٢)، قال: نا (٣) عبد الله بن محمد بن وهب (٤)، قال: نا يوسف بن الصباح العطار (٥)، قال: أخبرنا إبراهيم بن سليمان بن الحجاج (٦)، قال: عمّي محمد بن الحجاج (٧)، قال: نا يونس بن ميسرة بن حلبس (٨)، عن أبي إدريس الخولاني (٩)، عن أبي الدرداء (١٠)، قال: قال رسول الله -ﷺ-: \"إن الله -﷿- رفيق يحب الرفق في الأمر كله ويحب كل قلب خاشع حزين رحيم يُعلّمُ الناسَ الخيرَ ويدعو إلى طاعة الله -﷿-، ويُبغض كل قلب قاسٍ لاهٍ ينام الليل كله فلا يذكر الله ولا يدري يُردُّ عليه روحه أم لا\" (١١).\n_________\n(١) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) في (أ): (بن).\n(٤) عبد الله بن محمد بن وهب الدينوري أبو محمد، متروك.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) محمد بن الحجاج بن يوسف القرشي الدمشقي قال ابن أبي حاتم: سألت أبي عنه فقال: شيخ، وذكره ابن حبان في \"الثقات\" انظر: \"الجرح والتعديل\" ٧/ ٢٣٥، \"الثقات\" ٩/ ٣٤.\n(٨) الجبلاني الحميري الدمشقي الأعمى، ثقة عابد.\n(٩) عائذ الله بن عبد الله بن عمرو، ثقة عالم الشام بعد أبي الدرداء.\n(١٠) الصحابي المشهور.\n(١١) [٢٤٨٦] الحكم على الإسناد:\nضعيف جدًا.\nفيه عبد الله بن محمد بن وهب الدينوري متروك، وفيه من لم أجد له ترجمة. =","vol":"23","page":39},{"text":"[٢٤٨٧] وأخبرني ابن فنجويه (١)، قال: نا ابن نصرويه (٢)، قال:\n_________\n= التخريج:\nلم أجده بنصه إلا عند الديلمي في كتابه \"الفردوس بمأثور الخطاب\" ١/ ١٥٨.\nفائدة: كتاب \"الفردوس\" أحاديثه محذوفة الأسانيد وهو من مظانّ الحديث الضعيف خصوصًا إذا انفرد بذكر الحديث.\nقوله في الحديث: \"ويحب كل قلب خاشع حزين\" وردت من طرق عن أبي الدرداء مرفوعًا أخرجها الطبراني في \"مسند الشاميين\" ٢/ ٣٥١، والقضاعي في \"مسند الشهاب\" ٢/ ١٤٩ والحاكم في \"المستدرك\" ٤/ ١٥٣، والبيهقي في \"شعب الإيمان\" ١/ ٥١٥، وابن عدي في \"الكامل\" ٢/ ٣٩ جميعهم من طريق أبي بكر بن أبي مريم عن ضمرة بن حبيب عن أبي الدرداء مرفوعًا ولفظه: \"إن الله يحب كل قلب حزين\".\nوقد صحح هذِه الرواية الحاكم وأعله الذهبي بالانقطاع وضعْف أبي بكر بن أبي مريم.\nأما الانقطاع فيقصد به بين ضمرة بن حبيب وأبي الدرداء.\nوقد ضعّف الحديث -رواية ضمرة بن حبيب- الألباني أيضًا وأعلّه بما أعلّه الذهبي. \"سلسلة الأحاديث الضعيفة\" ٢/ ٦٩٥ (٤٨٣).\nوانظر \"أسنى المطالب في أحاديث مختلفة المراتب\" للحوت (ص ٣٢٨)، \"المقاصد الحسنة\" للعجلوني (ص ٢٤٢)، \"ذخيرة الحفاظ\" لابن طاهر القدسي ٢/ ١٠١٨.\nأما قوله في صدر حديث الكتاب \"إن الله رفيق يحب الرفق في الأمر كله\". فهي صحيحة، فقد أخرجها البخاري في كتاب الأدب، باب الرفق في الأمر كله (٦٠٢٤)، وأخرجها أيضًا مسلم في كتاب السلام، باب النهي عن ابتداء أهل الكتاب بالسلام (٢١٦٥) وكتاب البر والصلة والآداب، باب فضل الرفق (٢٥٩٣).\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.","vol":"23","page":40},{"text":"نا ابن وهب (١)، قال: نا إبراهيم بن بسطام (٢)، قال: نا سعيد بن عامر (٣)، قال: نا جعفر بن سليمان (٤)، عن مالك بن دينار (٥)، قال: ما ضرب عبدٌ بعقوبة أعظم من قسوة قلب، وما غضب الله على قومٍ إلا ونزع منهم الرحمة (٦).\n\n<span data-type=\"title\" id=toc-4480>٢٣ </span>- ﴿اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ﴾\nقال ابن مسعود وابن عباس قالت الصحابة -﵃-: يا رسول الله لو حدثتنا فنزلت: ﴿اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ﴾ (٧).\n﴿كِتَابًا مُتَشَابِهًا﴾ يشبه بعضه بعضًا (في الحُسن ويصدّق بعضه بعضًا) (٨) ليس فيه تناقض ولا اختلاف (٩).\n_________\n(١) عبد الله بن محمد بن وهب الدينوري قال الدارقطني: متروك.\n(٢) الأبلي ذكره ابن حيان في \"الثقات\".\n(٣) الضُّبَعي أبو محمد البصري، ثقة صالح وربما وهم.\n(٤) الضُّبَعي أبو سليمان البصري، صدوق زاهد لكنه كان يتشيع.\n(٥) البصري الزاهد، صدوق.\n(٦) [٢٤٨٧] الحكم على الإسناد:\nضعيف جدًا، فيه ابن وهب متروك الحديث، وابن نصرويه لم أجده.\nالتخريج:\nرواه ابن أبي عاصم في \"الزهد\" ١/ ٣٢٠ عن عبد الله بن الإمام أحمد، عن الإمام أحمد بن حنبل، عن سيار، عن جعفر به مثله، وإسناده حسن.\n(٧) رواه الطبري في \"جامع البيان\" ٢٣/ ٢١١.\n(٨) سقط من (أ).\n(٩) رواه الطبري في \"جامع البيان\" ٢٣/ ٢١٠ عن السدي وسعيد بن جبير.","vol":"23","page":41},{"text":"وقال قتادة: تشبه الآيةُ الآيةَ والكلمةُ الكلمةَ والحرف الحرفَ (١) ﴿مَثَانِيَ﴾ جمع مثنى وهو المردّد المكرر. قال المفسرون: يسمى القرآن مثاني؛ لأنه يُثنى فيه الأخبار والأحكام والحدود ويثنى في التلاوة (فلا تُملّ) (٢) ﴿تَقْشَعِرُّ﴾ تضطرب وتشمئز وتستوفز ﴿مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ﴾ يعني: إلى العمل بكتاب الله والتصديق به.\nوقيل إلى بمعنى: اللام.\n[٢٤٨٨] أخبرنا الحسين بن محمد بن فنجويه (٣)، قال: نا ابن شنبة (٤)، قال: نا حمدان بن داود (٥)، قال: نا سلمة بن شبيب (٦)، قال: نا خلف بن سالم (٧)، قال: نا هُشيم (٨)، عن حصين (٩)، عن\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٣/ ٢١٠.\n(٢) ساقط من (م). وانظر \"جامع البيان\" للطبري ٢٣/ ٢١٠، \"زاد المسير\" لابن الجوزي ٧/ ١٧٥، \"النكت والعيون\" للماوردي ٥/ ١٢٣.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) عبيد الله بن محمد بن شنبة لم يذكر بجرح أو تعديل.\n(٥) لم أجده.\n(٦) المسمعي النيسابوري، ثقة.\n(٧) خلف بن سالم المخرّمي أبو محمد المهلبي مولاهم السندي ثقة حافظ صنف \"المسند\"، عابوا عليه التشيع ودخوله في شيء من أمر القاضي، مات سنة (٢٣١ هـ). انظر: \"الجرح والتعديل\" ٣/ ٣٧١، \"الثقات\" ٨/ ٢٢٨، \"تهذيب الكمال\" ٨/ ٢٨٩، \"تذكرة الحفاظ\" ٢/ ٤٨١.\n(٨) ابن بشير، ثقة ثبت كثير التدليس والإرسال الخفي.\n(٩) ابن عبد الرحمن السلمي أبو الهذيل الكوفي، ثقة تغير حفظه في الآخر.","vol":"23","page":42},{"text":"عبد الله بن عروة بن الزبير (١) قال: قلت لجدّتي أسماء بنت أبي بكر -﵄- كيف كان أصحاب رسول الله -ﷺ- يفعلون إذا قرئ عليهم القرآن، قالت: كانوا كما نعتهم الله -﷿- تدمع أعينهم وتقشعر جلودهم. قال فقلت لها: إن ناسًا اليوم إذا قرئ عليهم القرآن خرّ أحدهم مغشيًا عليه؟ فقالت: أعوذ بالله من الشيطان (٢).\n[٢٤٨٩] وبه عن سلمة (٣)، قال: نا يحيى بن يحيى (٤)، قال: نا سعيد بن عبد الرحمن الجمحي (٥) أن ابن عمر -﵄- مرّ برجل من أهل\n_________\n(١) ابن العوام أبو بكر الأسدي، ثقة ثبت فاضل.\n(٢) [٢٤٨٨] الحكم على الإسناد:\nفيه ابن شنبه لم أجد فيه جرحًا ولا تعديلًا، وفيه حمدان بن داود لم أجده.\nالتخريج:\nرواه سعيد بن منصور في \"سننه\" ٢/ ٣٣٠ عن هشيم به مثله.\nوسنده صحيح. واختلاط حصين بن عبد الرحمن السلمي لا يؤثر؛ لأن الراوي عنه هو هشيم بن بشير، وهو ممن روي عنه قبل الاختلاط مقدمة فتح الباري (ص ٣٩٨)، وقد صرح هشيم بالتحديث عن حصين في رواية سعيد بن منصور فلا يضر وصفه بالتدليس وأخرجه أيضًا البيهقي في \"شعب الإيمان\" ٢/ ٣٦٥ (٢٠٦٢) من طريق سعيد بن منصور مثله. ومن طريق البيهقي أخرجه ابن عساكر في \"تاريخ دمشق\" ٦٩/ ١٩، وذكره السيوطي في \"الدر المنثور\" ٥/ ٦١، وعزاه لسعيد بن منصور وابن المنذر وابن مردويه وابن أبي حاتم وابن عساكر.\nوأخرجه أيضًا ابن المبارك في \"الزهد\" (ص ٣٥٩) (١٠١٦) عن هشيم به مثله.\n(٣) ابن شبيب، ثقة.\n(٤) ابن بكر بن عبد الرحمن الحنظلي، أبو زكريا النيسابوري، ثقة ثبت.\n(٥) سعيد بن عبد الرحمن بن عبد الله بن جميل بن عامر القرشي الجمحي، أبو عبد الله المدني قاضي بغداد، في عسكر المهدي زمن الرخيد. قال أحمد بن حنبل: ليس به =","vol":"23","page":43},{"text":"العراق ساقطًا فقال: ما بال هذا؟ قالوا: إنه إذا قرئ عليه القرآن أو سمع ذكر الله سقط. فقال ابن عمر: إنا لنخشى الله وما نسقط. وقال ابن عمر: إن الشيطان يدخل في جوف أحدهم، ما كان هذا صنيع أصحاب محمد -ﷺ- (١).\n[٢٤٩٠] وأخبرني الحسين بن محمد بن الحسين (٢)، قال: نا أحمد بن جعفر بن حمدان بن عبد الله (٣)، قال: نا إبراهيم بن الحسين بن ديزيل (٤)، قال: نا أبو نعيم (٥)، قال: نا حمدان بن\n_________\n= بأس، حديثه مقارب، وقال ابن معين: ثقة، وقال أبو حاتم: صالح، وقال ابن عدي: له أحاديث غرائب حسان وأرجو أنها مستقيمة وإنما يهم عندي في الشيء بعد الشيء، فيرفع موقوفًا أو يصل مرسلًا لا عن تعمد، وقال الحافظ ابن حجر: صدوق له أوهام، وأفرط ابن حبان في تضعيفه. مات سنة (١٧٦ هـ). انظر: \"الجرح والتعديل\" ٤/ ٤١، \"تهذيب الكمال\" ١٠/ ٥٢٨، \"ميزان الاعتدال\" ٣/ ٢١٦، \"لسان الميزان\" ٧/ ٢٣٠، \"تقريب التهذيب\" لابن حجر (٢٣٥٠).\n(١) [٢٤٨٩] الحكم على الإسناد:\nفيه سعيد بن عبد الرحمن له أوهام، والإسناد منقطع بينه وبين ابن عمر.\nالتخريج:\nرواه ابن أبي عاصم في \"الزهد\" ١/ ١٩٣ بسند صحيح قال: حدثنا سُريج بن يونس، حدثنا سعيد بن عبد الرحمن الجمحي، عن أبي حازم قال: مرّ ابن عمر برجل .. الحديث.\nورواه أبو نعيم في \"حلية الأولياء\" ١/ ٣١٢ عن أبي بكر بن مالك، حدثنا عبد الله ابن أحمد بن حنبل به، بسند ابن أبي عاصم ومتنه.\n(٢) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو بكر القطيعي ثقة.\n(٤) ثقة حافظ.\n(٥) الفضل بن دُكَيْن الكوفي، ثقة، ثبت.","vol":"23","page":44},{"text":"عبد العزيز (١)، قال: ذكر عند ابن سيرين (٢) الذين يصرعون إذا قرئ عليهم القرآن فقال: بيننا وبينهم أن يقعد أحدهم على ظهر بيت باسطًا رجليه، ثم يقرأ عليه القرآن من أوله إلى آخره، فإن رمى بنفسه فهو صادق (٣).\n[٢٤٩١] وأخبرني الحسين بن محمد (٤)، قال: نا أبو بكر بن مالك (٥)، قال: نا عبد الله بن أحمد بن حنبل (٦)، قال: نا صلت بن مسعود الجحدري (٧)، قال: نا جعفر بن سليمان (٨)، قال: نا أبو\n_________\n(١) لم أجده.\n(٢) محمد بن سيرين، ثقة ثبت عابد كبير القدر.\n(٣) [٢٤٩٠] الحكم على الإسناد:\nفيه حمدان بن عبد العزيز لم أجده.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٤٩.\n(٤) ابن فنجويه ثقة، صدوق، كثير الرواية للمناكير.\n(٥) القطيعي، ثقة.\n(٦) ثقة.\n(٧) ابن طريف الجحدري أبو بكر البصري القاضي أخو إسماعيل بن مسعود، نزل بغداد، وولي قضاء سر من رأى، روى عنه مسلم حديثا واحدا، قال ابن عدي لم يبلغني عن أحد في الصلت كلاما إلى هذا وقد اعتبرت حديثه فلم أجد فيه ما يجوز أن أنكره عليه وهو عندي لا بأس به، وقال العقيلي: له أحاديث وهم فيها إلا أنه ثقة مات ﵀ سنة (٢٣٩ هـ). انظر: \"الكامل\" لابن عدي ٢٥/ ٣٤٤، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٤١، \"الثقات\" لابن حبان ٨/ ٣٢٤، \"تهذيب الكمال\" ١٣/ ٣٢٩، \"تهذيب التهذيب\" ٤/ ٣٨٣، \"تقريب التهذيب\" (٢٩٥٠).\n(٨) الضُّبعي أبو سليمان البصري، صدوق زاهد لكنه كان يتشيع.","vol":"23","page":45},{"text":"عمران الجوني (١)، قال: وعظ موسى قومه فشق رجل منهم قميصه فقيل لموسى: قل لصاحب القميص لا يشق قميصه ليشرح لي عن قلبه (٢).\n[٢٤٩٢] وأخبرني الحسين بن محمد (٣)، قال: نا عبيد الله بن عبد الله بن أبي سمرة البغوي (٤)، قال: نا أحمد بن محمد بن أبي شيبة (٥)، قال: نا الحسن بن سعيد (٦) ابن عم سعدان بن نصر أبو علي قال: نا شبابة (٧)، عن (أبي غسان المدني محمد بن مطرّف) (٨)،\n_________\n(١) في (م): الحربي. وهو عبد الملك بن حبيب الجوني مشهور بكنيته، ثقة.\n(٢) [٢٤٩١] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nأخرجه ابن أبي عاصم في \"الزهد\" ١/ ٨٧ عن عبد الله بن أحمد بن حنبل به.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٢/ ٣١٥، ٦/ ٢٩٠ من حديث محمد بن علي ابن حبيش، عن عبد الله بن الصقر، عن الصلت به.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) أبو محمد البندار، قال البرقاني وابن الفرات: ثقة.\n(٥) البغدادي البزاز، قال الدارقطني: ثقة.\n(٦) أبو علي الفارسي البزاز ويعرف بابن البستنبان، شيخ صدوق معمر، من أقارب سعدان بن نصر كان يعرف بابن البستنبان مات في شهر ربيع الأول سنة (٢٦٣ هـ) قال ابن أبي حاتم: هو صدوق، أتيناه ولم نصادفه.\nانظر: \"الجرح والتعديل\" ٣/ ١٦، \"تاريخ بغداد\" ٧/ ٣٤٢، \"سير أعلام النبلاء\" ١٢/ ٥٢٠، ٥٥٧.\n(٧) شبابة بن سوار المدائني ثقة حافظ رمي بالإرجاء.\n(٨) في (م): (ابن غسان المدني: قال نا محمد بن مطرف) وهو تحريف. وأبو غسان هو محمد بن مطرف بن داود الليثي، ثقة.","vol":"23","page":46},{"text":"عن زيد بن أسلم (١)، قال: قرأ أُبيّ بن كعب عند النبي -ﷺ- فرقّوا، فقال رسول الله -ﷺ-: \"اغتنموا الدعاء عند الرقة، فإنها رحمة\" (٢).\n[٢٤٩٣] وأخبرني الحسين بن محمد (٣)، قال: نا محمد بن عبد الله بن برزة (٤) وموسى بن محمد بن علي بن عبد الله (٥) قالا: نا محمد بن يحيى بن سليمان المرْوزي (٦)، قال: نا يحيى بن عبد الحميد الحماني (٧).\n[٢٤٩٤] قال: وحدثنا موسى بن محمد بن علي (٨)، قال: نا محمد بن عبدوس بن كامل (٩)، قال: نا يحيى بن عبد الحميد الحماني (١٠)، قال: نا عبد العزيز بن محمد (١١)، عن يزيد بن عبد الله\n_________\n(١) القرشي العدوي مولى عمر بن الخطاب، ثقة عالم وكان يرسل.\n(٢) [٢٤٩٢] الحكم على الإسناد:\nفيه زيد بن أسلم أرسله.\nالتخريج:\nأخرجه القضاعي في \"مسند الشهاب\" ١/ ٤٠٢ (٦٩٢) من طريق شبابه به.\nوضعفه الألباني في \"ضعيف الجامع\" (٩٧٩)، والضعيفة (٢٥١٢).\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) الروذراوري، أبو جعفر الداودي، لم يحمد أمره.\n(٥) لم أجده.\n(٦) أبو بكر الوراق، صدوق.\n(٧) الكوفي حافظ إلا أنهم اتهموه بسرقة الحديث.\n(٨) لم أجده.\n(٩) السراج أبو أحمد السلمي البغدادي حافظ، ثقة، ثبت.\n(١٠) حافظ إلا أنهم اتهموه بسرقة الحديث.\n(١١) الدراوردي أبو محمد الجهني صدوق كان يحدث من كتب غيره فيخطئ.","vol":"23","page":47},{"text":"ابن الهاد (١)، عن محمد بن إبراهيم التيمي (٢)، عن أم كلثوم بنت العباس (٣)، عن العباس بن عبد المطلب (٤)، قال: قال رسول الله -ﷺ-: \"إذا اقشعر جلد العبد من خشية الله تحات عنه ذنوبه كما تحات عن الشجرة اليابسة ورقها\" (٥).\n[٢٤٩٥] وأخبرني الحسين (٦)، قال: نا أحمد بن جعفر بن حمدان (٧)، قال: نا موسى بن إسحاق الأنصاري (٨)، قال: نا (٩)\n_________\n(١) الليثي أبو عبد الله المدني، ثقة مكثر.\n(٢) أبو عبد الله المدني، ثقة له أفراد.\n(٣) أم كلثوم بنت العباس بن عبد المطلب الهاشمية، قال ابن منده: أدركت النبي -ﷺ-، وساق لها هذا الحديث الذي معنا.\nانظر: \"معرفة الصحابة\" لأبي نعيم ٦/ ٣٥٥٠، \"أسد الغابة\" ٧/ ٣٨٥، \"الإصابة\" ٨/ ٢٩٥.\n(٤) الصحابي المشهور.\n(٥) [٢٤٩٣، ٢٤٩٤] الحكم على الإسناد:\nسنده ضعيف جدًّا؛ فيه يحيى الحماني متهم بسرقة الحديث، وعبد العزيز كان يحدث من كتب غيره فيخطئ.\nالتخريج:\nأخرجه الخطيب في \"تاريخ بغداد\" ٤/ ٥٦ كلهم من طريق الحماني، وأشار إلى ضعفه المنذري في \"الترغيب والترهيب\" ٤/ ١٣٤، والألباني في \"سلسلة الأحاديث الضعيفة\" ٥/ ٣٦٥ (٢٣٤٢).\n(٦) ابن فنجويه ثقة صدوق، كثير الرواية للمناكير.\n(٧) أبو بكر القطيعي ثقة.\n(٨) أبو بكر الخطمي قاضي الري، ثقة.\n(٩) ليست في (م).","vol":"23","page":48},{"text":"محمد بن معاوية (١)، قال: نا الليث بن سعد (٢)، قال: نا يزيد بن عبد الله بن الهاد (٣)، عن محمد بن إبراهيم التيمي (٤)، عن أم كلثوم بنت العباس (٥)، عن أبيها (٦)، قال: سمعت النبي -ﷺ- يقول: \"إذا اقشعر جلد العبد من خشية الله حرمه الله على النار\" (٧).\n﴿ذَلِكَ﴾ يعني أحسن الحديث ﴿هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ﴾ وفيه ردٌّ على القدرية.\n_________\n(١) محمد بن معاوية بن أعين أبو علي النيسابوري الخراساني نزيل بغداد ثم مكة، كان له عبادة وفضل وصلاح لكنه ضعيف في الحديث، قال يحيى بن معين: ليس بثقة وقال مرة أخرى: كذاب وسئل ابن المديني عنه فضعفه، وقال عمرو بن علي: فيه ضعف وهو صدوق قد روى عنه الناس، وقال البخاري: روى أحاديث لا يتابع عليها، وقال مسلم: متروك الحديث، وقال النسائي: متروك الحديث: ليس بثقة، وقال ابن حجر: متروك مع معرفته لأنه كان يتلقن وقد أطلق ابن معين عليه الكذب مات ﵀ بمكة سنة (٢٢٩ هـ). انظر: \"تاريخ بغداد\" ٣/ ٢٧٠، \"تهذيب الكمال\" ٢٦/ ٤٧٨، \"ميزان الاعتقال\" ٤/ ٤٤، \"تهذيب التهذيب\" ٩/ ٤٠٩، \"تقريب التهذيب\" (٦٣١٠).\n(٢) ابن عبد الرحمن الفَهْمي أبو الحارث المصري الإمام الثقة الثبت.\n(٣) ثقة مكثر.\n(٤) ثقة له أفراد.\n(٥) مذكورة في الصحابة.\n(٦) العباس بن عبد المطلب، الصحابي المشهور.\n(٧) [٢٤٩٥] الحكم على الإسناد:\nضعيف جدًا.\nفيه محمد بن معاوية النيسابوري متروك. وقد سبقت الإشارة إلى تضعيف المنذري والألباني للحديث (انظر: التخريج السابق).","vol":"23","page":49},{"text":"<span data-type=\"title\" id=toc-4481>٢٤ </span>﴿أَفَمَنْ يَتَّقِي بِوَجْهِهِ سُوءَ الْعَذَابِ﴾ أي شدته ﴿يَوْمَ الْقِيَامَةِ﴾\nقال مجاهد: يُجرّ على وجهه في النار (١).\nوقال عطاء: يرمى به في النار منكوسًا فأول شيء منه تمسه النار وجهه (٢).\nوقال مقاتل: هو أن الكافر يرمى به في النار مغلولةٌ يده في عنقه، وفي عنقه صخرة ضخمة مثل الجبل العظيم من الكبريت فتشتعل النار في الحجر وهو معلق في عنقه، فحرّها ووهجها على وجهه لا يطيق دفعها عن وجهه من أجل الأغلال التي في يده وعنقه (٣). ومجاز الآية (٤): أفمن يتقي بوجهه سوء العذاب (كمن هو آمِن من العذاب وهو كقوله ﴿أَفَمَنْ يُلْقَى فِي النَّارِ﴾ الآية (٥).\nقال المسيب نزلت هذِه) (٦) الآية في أبي جهل (٧).\n_________\n(١) أورده الطبري في \"جامع البيان\" ٢٣/ ٢١١، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٥١، والسيوطي في \"الدر المنثور\" ٥/ ٦١١.\n(٢) ذكره الطبري ثم قال: وهذا قول يذكر عن ابن عباس من وجه كرهت أن أذكره لضعف سنده. انظر: \"جامع البيان\" للطبري ٢٣/ ٢١٢، وكذلك ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٥١، والسيوطي في \"الدر المنثور\" ٥/ ٦١١.\n(٣) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٥١.\n(٤) يقصد المصنف بمجاز الآية، أي: تقديرها.\n(٥) فصلت: ٤٠.\n(٦) ما بين القوسين سقط من (م).\n(٧) هذا الذي ذكره وارد في سبب نزول آية فصلت ﴿أَفَمَنْ يُلْقَى فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ﴾ [٤٠] رواه ابن عساكر في \"تاريخ دمشق\" ٤٣/ ٣٧٨ عن عكرمة قال: =","vol":"23","page":50},{"text":"﴿وَقِيلَ﴾ أي: ويقول الخزنة ﴿لِلظَّالِمِينَ ذُوقُوا مَا كُنْتُمْ تَكْسِبُونَ﴾ أي: وباله.\n\n<span data-type=\"title\" id=toc-4482>٢٥ </span>- ﴿كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ (٢٥) فَأَذَاقَهُمُ اللَّهُ الْخِزْيَ فِي الْحَيَاةِ الدُّنْيَا﴾ العذاب والذل الذي يستحق منه في الحياة الدنيا ﴿وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-4484>٢٧ </span>- ﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَعَلَّهُمْ يَتَذَكَّرُونَ (٢٧) قُرْآنًا عَرَبِيًّا﴾ نصب على الحال ﴿غَيْرَ ذِي عِوَجٍ﴾\nقال مجاهد: يعني غير ذي لبس (١).\nوقال عثمان بن عفان -﵁-: غير متضاد (٢).\nوقال ابن عباس -﵄-: غير مختلف (٣).\nوقال السدي: غير مخلوق (٤).\n_________\n= ﴿أَفَمَنْ يُلْقَى فِي النَّارِ خَيْرٌ﴾ قال: أبو جهل بن هشام ﴿أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ﴾ قال: عمار بن ياسر. وانظر: \"النكت والعيون\" للماوردي ٥/ ١٨٥، \"زاد المسير\" لابن الجوزي ٨/<span data-type=\"title\" id=toc-4483> ٢٦</span>١، \"الدر المنثور\" للسيوطي ٥/ ٦٨٨.\n(١) ذكره الطبري في \"جامع البيان\" ٢٣/ ٢١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٥٢، والسيوطي في \"الدر المنثور\" ٥/ ٦١٢.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٥٢.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٥/ ١٢٤، ونسبه للضحاك، وانظر: \"زاد المسير\" لابن الجوزي ٧/ ١٧٩، وانظر \"الجامع لأحكام القرآن\" ١٥/ ٢٥٢.\n(٤) ذكره النحاس في \"معاني القرآن\" ٦/ ١٧١، ونسبه إلى ابن عباس وكذلك ابن الجوزي في \"التفسير\" ٧/ ١٧٩.","vol":"23","page":51},{"text":"وقال بكر بن عبد الله المزني: غير ذي لحن (١).\n﴿لَعَلَّهُمْ يَتَّقُونَ﴾ الكفر والتكذيب به.\n\n<span data-type=\"title\" id=toc-4486>٢٩ </span>- ﴿ضَرَبَ اللَّهُ مَثَلًا رَجُلًا﴾\nقال الكسائي نصب (رجلًا) لأنه ترجمة للمثل وتفسيرٌ له (٢).\nوإن شئت نصبته بنزع الخافض، مجازه ضرب الله مثلًا لرجل أو في رجل.\n﴿فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ﴾ مختلفون متنازعون متشاحّون سيئة أخلاقهم وكل واحد منهم يستخدمه بقدر نصيبه فيه، يقال: رجل شَكِس وشرس وضرس وضَبِس إذا كان سيئ الخلق مخالفًا للناس (٣).\nوقال المورّج: متشاكسون متماكسُون، يقال: شاكسني فلان. أي: ماكسني (٤).\n﴿وَرَجُلًا سَلَمًا﴾ قرأ ابن عباس ومجاهد والحسن وابن كثير وأبو عمرو ويعقوب (سالمًا) بالألف (٥) واختاره أبو عبيد وقال إنما اخترناه لصحة التفسير فيه، وذلك أن السالم الخالص وهو ضد\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٥٢.\nوبكر بن عبد الله المزني هو أبو عبد الله البصري، ثقة ثبت جليل. \"تقريب التهذيب\" لابن حجر (٧٤٣) (ص ١٢٧)، \"سير أعلام النبلاء\" للذهبي ٤/ ٥٣٢.\n(٢) أي نصب لأنه بدل، والبدل يفسر المبدل منه ويوضحه.\n(٣) انظر: كتاب \"اللمع في العربية\" لابن جني (ص ٨٧). ذكر قول الكسائي: القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٥٣.\n(٤) \"لسان العرب\" لابن منظور ٦/ ١١٦ (خبس، ضرس) ٦/ ١١٢ (شكس)، \"مختار الصحاح\" للرازي (ص ١٤٥) (شكس).\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٥٣.","vol":"23","page":52},{"text":"المشترك، فأما السلم فهو ضد المحارب ولا موضع للحرب هاهنا (١).\nوقرأ سعيد بن جبير (سِلْمًا) بكسر السين وسكون اللام (٢).\nوقرأ الآخرون ﴿سَلَمًا﴾ بفتح السين واللام من غير ألف (٣)، واختاره أبو حاتم وقال: هو الذي لا ينازع فيه (٤).\n﴿هَلْ يَسْتَوِيَانِ مَثَلًا﴾ وهذا مثل ضربه الله -﷾- للكافر الذي يعبد آلهة شتى والمؤمن الذي لا يعبد إلا الله -﷿- الواحد ثم قال ﴿الْحَمْدُ لِلَّهِ﴾ يعني الشكر الكامل لله سبحانه دون كل معبود سواه.\n﴿بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ﴾.\n_________\n(١) \"جامع البيان\" للطبري ٢٣/ ٢١٣، \"المحرر الوجيز\" لابن عطية ٤/ ٥٣٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٢، \"الوافي في شرح الشاطبية\" لعبد الفتاح القاضي (ص ٣٥٣).\n(٢) أورده النحاس في \"إعراب القرآن\" ٤/ ١٠ - ١١، وتعقب أبا عبيد في تضعيفه قراءة (سَلَمًا) حينما عللها بقوله: وَالسَّلَم ضد الحرب ولا معنى للمحارب هاهنا. قال النحاس معقبًا: (وهذا الاحتجاج لا يلزم لأن الحرف إذا كان له معنيان لم يُحْمَل إلا على أولاهما، فهذا وإن كان السلم ضد الحرب فله موضع آخر، كما يقال: كان لك في هذا المنزل شركاء فصار سِلمًا لك. ويلزمه أيضًا في سالم ما لزمه في غيره، لأنه يقال: شيء سالم لا عاهة به. والقراءتان حسنتان قد قرأ بها الأئمة ا. هـ.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٤/ ٥٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٥٣، وهذِه القراءة ليست سبعية ولا عشرية.\n(٤) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٢، \"السبعة\" لابن مجاهد (ص ٥٦٢)، \"حجة القراءات\" لابن زنجلة (ص ٦٢٢).","vol":"23","page":53},{"text":"<span data-type=\"title\" id=toc-4487>٣٠ </span>- ﴿إِنَّكَ﴾ يا محمد ﴿مَيِّتٌ﴾ عن قليل ﴿وَإِنَّهُمْ مَيِّتُونَ﴾\nوقرأ ابن محيصن وابن أبي عبلة: (إنك مائت وإنهم مائتون) بالألف (١).\nقال الحسن والفراء والكسائي: الميّت بالتشديد من لم يمت وسيموت والميْت بالتخفيف الذي فارقة الروح، لذلك لم يخفف هاهنا (٢).\nقال قتادة: نُعِيَت إلى رسول الله -ﷺ- نفسه ونُعيت إليكم أنفسكم (٣).\n[٢٤٩٦] أخبرني ابن فنجويه (٤)، قال: نا ابن ماجه (٥)، قال: نا الحسن بن أيوب (٦)، قال: نا عبد الله بن أبي زياد (٧)، قال: نا سيّار\n_________\n(١) أورده الإمام القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٥٣، وقد بينت في أول البحث بأنه إذا ثبتت القراءات فلا يرجح بعضها على بعض ولا يقال هذِه أحسن من هذِه.\nانظر: للاستزادة أول البحث عند قوله تعالى: ﴿لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَى﴾.\nانظر: \"المحرر الوجيز\" لابن عطية ٤/ ٥٣٠، \"إعراب القرآن\" للنحاس ٤/ ١١ وهي من القراءات الشاذة انظر: كتاب: \"الميسر في القراءات الأربعة عشرة\" (ص ٤٦١).\n(٢) انظر: \"القاموس المحيط\" للفيروزآبادي (ص ٢٠٦)، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٥٤.\n(٣) أورده السيوطي في \"الدر المنثور\" ٥/ ٦١٣ وعزاه لابن حميد.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) أحمد بن الحسن بن يزيد بن ماجه القزويني، لم يذكر بجرح أو تعديل.\n(٦) الحسن بن أيوب القزويني، قال أبو حاتم: صدوق.\n(٧) عبد الله بن الحكم بن أبي زياد القطواني أبو عبد الرحمن الدهقان، صدوق.","vol":"23","page":54},{"text":"ابن حاتم (١)، قال: نا جعفر بن سليمان (٢)، قال: نا ثابت (٣)، قال: إنَعَى رجلٌ إلى صلة بن أشيم (٤) أخًا له فوافقه يأكل فقال ادْنُ فكل فقد نُعي إليّ أخي منذ حين قال الله -﷿- ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ (٣٠)﴾ (٥).\n\n<span data-type=\"title\" id=toc-4488>٣١ </span>- ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِنْدَ رَبِّكُمْ تَخْتَصِمُونَ (٣١)﴾\nالمحقّ والمبطل والظالم والمظلوم.\n[٢٤٩٧] أخبرني ابن فنجويه (٦)، قال: نا ابن مالك (٧)، قال: نا ابن حنبل (٨)، قال: حد أبي (٩)، قال: نا ابن نمير (١٠)، قال: نا محمد يعني ابن عمرو (١١)، عن يحيى بن عبد الرحمن بن\n_________\n(١) سيّار بن حاتم العنَزي أبو سلمة البصري، صدوق له أوهام.\n(٢) الضُبعي، صدوق زاهد، لكنه كان يتشيع.\n(٣) ثابت بن أسلم البُناني أبو محمد البصري، ثقة عابد.\n(٤) صلة بن أشيم أبو الصهباء العبدي. زوج معاذة العدوية تابعي ثقة مشهور من عباد أهل البصرة وزهادهم قتل سنة (٧٥ هـ) بكابل في أول ولاية الحجاج وقيل: قتل في ولاية يزيد بن معاوية، انظر: \"أسد الغابة\" ١/ ٥٢٤، \"الإصابة\" ٣/ ٤٦٣، \"الثقات\" لابن حبان ٤/ ٣٨٣، وللعجلي ١/ ٤٦٩، \"سير أعلام النبلاء\" ٣/ ٤٩٨.\n(٥) [٢٤٩٦] الحكم على الإسناد:\nالقصة إسنادها حسن.\n(٦) ابن فنجويه ثقة صدوق، كثير الرواية للمناكير.\n(٧) أبو بكر أحمد بن جعفر بن مالك القطيعي ثقة.\n(٨) عبد الله بن أحمد بن حنبل ثقة.\n(٩) الإمام أحمد بن حنبل إمام ثقة حافظ فقيه حجة.\n(١٠) عبد الله بن نُمير الهمْداني أبو هشام الكوفي ثقة صاحب حديث من أهل السنة.\n(١١) محمد بن عمرو بن علقمة بن وقاص الليثي، أبو عبد الله المدني، صدوق له أوهام.","vol":"23","page":55},{"text":"حاطب (١)، عن عبد الله بن الزبير بن العوّام (٢)، قال: لما نزلت على رسول الله -ﷺ- ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِنْدَ رَبِّكُمْ تَخْتَصِمُونَ (٣١)﴾ قال الزبير: (أي رسول الله أيُكرر (٣) علينا ما كان بيننا في الدنيا مع خواصّ الذنوب، قال: نعم ليُكرر عليكم حتى يؤدى إلى كل ذي حق حقه) قال الزبير: والله إن الأمر لشديد (٤).\n[٢٤٩٨] وأخبرني الحسين بن محمد بن عبد الله (٥)، قال: نا أحمد ابن جعفر بن حمدان بن عبد الله (٦)، قال: نا إبراهيم بن الحسين بن\n_________\n(١) ابن أبي بلتعة أبو محمد أو أبو بكر المدني، ثقة.\n(٢) القرشي الأسدي أبو بكر وأبو خبيب الصحابي المشهور، كان أول مولود في الإسلام بالمدينة من المهاجرين وولي الخلافة تسع سنين.\n(٣) في (م): أيكون.\n(٤) [٢٤٩٧] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه الحميدي في \"المسند\" ١/ ٣٣، وأحمد في \"المسند\" ١/ ١٦٧ (١٤٣٤)، والترمذي في كتاب التفسير، سورة الزمر (٣٢٣٦)، وقال: هذا حديث حسن صحيح. وأخرجه أيضًا أبو يعلى في \"مسنده\" ٢/ ٣١، والطبري في \"جامع البيان\" ١/ ٢٤، والبزار في \"مسنده\" ٣/ ١٧٩، والضياء المقدسي في \"الأحاديث المختارة\" ٣/ ٥١، والحاكم في \"المستدرك\" ٢/ ٢٧٢، ٤/ ٦١٦ وقال: صحيح الإسناد ولم يخرجاه. والبيهقي في \"السنن الكبرى\" ٦/ ٩٣، والطبراني في \"مسند الشاميين\" ١/ ٩٥، وعبد الرزاق في \"تفسير القرآن\" ٢/ ١٧٣.\n(٥) ابن فنجويه ثقة صدوق، كثير الرواية للمناكير.\n(٦) أبو بكر القطيعي ثقة.","vol":"23","page":56},{"text":"ديزيل (١)، قال: نا آدم بن أبي إياس (٢)، قال: نا بن أبي ذئب (٣)، قال: نا سعيد المقبري (٤)، عن أبي هريرة -﵁- قال: قال رسول الله -ﷺ-: \"من كانت عنده مظلمة لأخيه من ماله أو عرضه فليتحللها اليوم منه قبل أن يؤخذ حيث لا يكون دينار ولا درهم، إن كان له عمل صالح أُخذ منه بقدر مظلمته، وإن لم يكن حسنات أُخذ من سيئات صاحبه فحُملت عليه\" (٥).\n[٢٤٩٩] وأخبرني الحسين بن محمد الثقفي (٦)، قال: نا الفضل ابن الفضل الكندي (٧)، قال: نا أبو عبد الله محمد بن محمد بن\n_________\n(١) حافظ ثقة.\n(٢) آدم بن أبي إياس: عبد الرحمن العسقلاني أصله خراساني يكنى أبا الحسن نشأ ببغداد، ثقة عابد.\n(٣) محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب القرشي العامري، ثقة فاضل.\n(٤) سعيد بن أبي سعيد كيسان المقبُري، أبو سعد المدني ثقة.\n(٥) [٢٤٩٨] الحكم على الإسناد:\nرجاله ثقات، والحديث قد ثبت من طرق أخرى.\nالتخريج:\nأخرجه البخاري عن سعيد المقبري به، في كتاب بدء الوحي باب القصاص يوم القيامة (٦٥٣٤) وابن حبان أيضًا في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٦١ عن سعيد المقبري به، بلفظ المصنف، والإمام أحمد في \"المسند\" ٢/ ٥٠٦ (١٠٥٧٣) بلفظه.\n(٦) ابن فنجويه ثقة صدوق، كثير الرواية للمناكير.\n(٧) الفضل بن الفضل بن العباس الكندي، صدوق.","vol":"23","page":57},{"text":"عبد الله بن محمد بن النعمان (١)، قال: نا محمد بن بكر بن أبي بكر البرجمي (٢)، قال: نا محمد بن المنهال (٣)، قال: نا يزيد (٤) يعني: ابن زريع قال: نا روح بن القاسم (٥)، عن العلاء (٦)، عن أبيه (٧)، عن أبي هريرة -﵁- قال: قال رسول الله -ﷺ-: \"تدرون من مفلس أمتي؟ \" قلنا: نعم من لا مال له. قال: \"لا، مفلس أمتي من يُجاء به يوم القيامة قد ضرب هذا وشتم هذا وأخذ مال هذا فيؤخذ من حسناته فيوضعن على حسنات الآخر فإن فضل عليه فضل أخذ من سيئات الآخر فطرحت عليه ثم يؤخذ فيلقى في النار\" (٨).\n_________\n(١) لم أجده.\n(٢) ذكره أبو الشيخ ابن حيان في \"طبقات المحدثين بأصبهان\" ٣/ ١٠١ وأبو نعيم في \"تاريخ أصبهان\" ٢/ ١٧٩، ولم يذكر فيه جرحًا ولا تعديلًا.\n(٣) محمد بن المِنهال الضرير، أبو عبد الله أو أبو جعفر البصري التميمي ثقة حافظ.\n(٤) يزيد بن زُريع البصري أبو معاوية، ثقة ثبت.\n(٥) روح بن القاسم التميمي العنبري أبو غياث البصري ثقة حافظ.\n(٦) العلاء بن عبد الرحمن بن يعقوب الحُرَقي أبو شِبْل المدني صدوق ربما وَهِم.\n(٧) عبد الرحمن بن يعقوب الجهني المدني، مولى الحرقة، ثقة.\n(٨) [٢٤٩٩] الحكم على الإسناد:\nفيه محمد بن محمد بن عبد الله والبرجمي، الأول لم أعثر على ترجمته، والثاني لم يرد فيه جرح ولا تعديل.\nالتخريج:\nأخرجه مسلم في كتاب البر والصلة، باب تحريم الظلم (٢٥٨١)، وأحمد في \"المسند\" ٢/ ٣٣٤ (٨٤١٤)، والترمذي في كتاب صفة القيامة والرقائق والورع، باب ما جاء في شأن القصاص (٢٤١٨)، وقال حديث حسن صحيح.\nوأخرجه أيضًا ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٢٥٩ (٤٤١١).","vol":"23","page":58},{"text":"وقال أبو العالية: هم أهل القبلة (١).\n[٢٥٠٠] وأخبرني الحسين بن محمد بن الحسين بن عبد الله (٢)، قال: نا موسى بن محمد بن علي بن عبد الله (٣)، قال: نا الحسن بن علويه (٤)، قال: نا عبيد بن جنّاد الحلبي (٥)، قال: نا عبيد الله بن عمرو (٦)، عن زيد بن أبي أُنيسة (٧)، عن القاسم بن عوف البكري (٨)، قال: سمعت ابن عمر -﵁- يقول: عِشنا برهة من دهرنا ونحن نرى أن هذِه الآية أُنزلت فينا وفي أهل الكتابين ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِنْدَ رَبِّكُمْ تَخْتَصِمُونَ (٣١)﴾ قلنا: كيف نختصم ونبينا واحد وكتابنا واحد! ! حتى رأيت بعضنا يضرب وجوه بعض بالسيف فعرفت أنه فينا نزلت (٩).\n_________\n(١) أورده الطبري في \"جامع البيان\" ٢٤/ ٢.\n(٢) ابن فنجويه ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) الحسن بن علي بن محمد بن سليمان بن علويه البغدادي القطان ثقة.\n(٥) عبيد بن جناد الحلبي، مولى بني جعفر بن كلاب من أهل حلب ولد بالرقة وتحول إلى حلب وولاه المأمون قضاءها مات سنة (٢٣١ هـ)، قال أبو حاتم: صدوق وذكره ابن حبان في \"الثقات\" انظر: \"الجرح والتعديل\" ٦/ ٤٢، \"الثقات\" ٨/ ٤٣٢.\n(٦) عبيد الله بن عمرو بن أبي الوليد الرَّقيّ أبو وهب الأسدي، ثقة فقيه ربما وهم.\n(٧) ثقة، له أفراد.\n(٨) صدوق يغرب.\n(٩) [٢٥٠٠] الحكم على الإسناد:\nفيه موسى بن محمد بن علي بن عبد الله لم أعثر على ترجمته، وبقية رجاله لا يقلون عن مرتبة الصدوق. =","vol":"23","page":59},{"text":"وروى خلف بن خليفة (١)، عن أبي هاشم (٢)، عن أبي سعيد الخدري -﵁- في هذِه الآية قال: كنا نقول: ربنا واحد ونبينا واحد وديننا واحد فما هذِه الخصومة، فلما كان يوم صفين وشد بعضنا على بعض بالسيوف قلنا: نعم هو هذا (٣).\n[٢٥٠١] وأخبرني الحسين بن محمد (٤)، قال: نا عبد الله بن يوسف (٥)، قال: نا عبد الله بن محمد بن عبد العزيز البغوي (٦)، نا (٧) أبو الربيع الزهراني (٨)، قال: نا حماد بن زيد (٩)، قال: زعم\n_________\n= التخريج:\nأخرجه الحاكم في \"المستدرك\" من طريق هلال بن العلاء الرقي عن زيد بن أبي أنيسة به نحوه. وقال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه ٤/ ٦١٧ (٨٧٠٩)، وأخرجه نعيم بن حماد في \"الفتن ١/ ٧٩ من طريق عمرو بن مرة عن ابن عمر نحوه.\n(١) خلف بن خليفة بن صاعد الأشجعي مولاهم أبو أحمد الكوفي، صدوق اختلط في الآخر.\n(٢) أبو هاشم الرُّماني الواسطي، اسمه يحيى بن دينار وقيل ابن الأسود وقيل ابن نافع، ثقة.\n(٣) رواه المصنف معلقًا ولم يبن بقية سنده وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦١٤ لسعيد بن منصور.\n(٤) ابن فنجويه ثقة، صدوق، كثير الرواية للمناكير.\n(٥) ابن ماهان، لم أجده.\n(٦) أبو القاسم البغوي، إمام ثقة.\n(٧) ليست في (م).\n(٨) سليمان بن داود العتكي أبو الربيع الزهراني البصري، نزيل بغداد، ثقة.\n(٩) أبو إسماعيل البصري، ثقة ثبت فقيه.","vol":"23","page":60},{"text":"ابن عون (١)، عن إبراهيم (٢)، قال: لما نزلت ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِنْدَ رَبِّكُمْ تَخْتَصِمُونَ (٣١)﴾ قالوا: كيف نختصم ونحن إخوان! فلما قتل عثمان -﵁- قالوا: هذِه خصومتنا (٣).\n\n<span data-type=\"title\" id=toc-4489>٣٢ </span>- ﴿فَمَنْ أَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللَّهِ﴾ فزعم أن له ولدًا وشريكًا ﴿وَكَذَّبَ بِالصِّدْقِ﴾ بالقرآن.\n﴿إِذْ جَاءَهُ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ﴾\n\n<span data-type=\"title\" id=toc-4490>٣٣ </span>- ﴿وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ﴾\nقال السدي: والذي جاء بالصدق يعني جبريل جاء بالقرآن، وصدق به يعني محمد تلقاه بالقبول (٤).\nوقال ابن عباس: والذي جاء بالصدق يعني: رسول الله -ﷺ- جاء بلا إله إلا الله وصدّق به هو أيضًا رسول الله بلّغه إلى الخلق (٥).\n_________\n(١) عبد الله بن عون بن أرطبان أبو عون البصري، ثقة ثبت فاضل.\n(٢) أبو عمران الكوفي الفقيه ثقة إلا أنه يرسل كثيرًا.\n(٣) [٢٥٠١] الحكم على الإسناد:\nفيه عبد الله بن يوسف لم أجده، وشيخ المصنف صدوق، وبقية رجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٤/ ٢ قال: حدثني يعقوب قال: ثنا ابن علية قال: ثنا ابن عون عن إبراهيم ... ثم ساق الحديث.\nوإسناده صحيح.\n(٤) أورده الطبري في \"جامع البيان\" ٢٤/ ٣، والماوردي في \"النكت والعيون\" (١٢٦)، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٥١.\n(٥) أورده الطبري في \"جامع البيان\" ٢٤/ ٣، والنحاس في \"معاني القرآن\" ٦/ ١٧٣، =","vol":"23","page":61},{"text":"وقال علي بن أبي طالب وأبو العالية والكلبي: والذي جاء بالصدق رسول الله -ﷺ- وصدّق به أبو بكر (١).\nوقال قتادة ومقاتل: والذي جاء بالصدق رسول الله -ﷺ- وصدّق به المؤمنون (٢) واستدلالًا (بقوله تعالى ﴿أُولَئِكَ هُمُ الْمُتَّقُونَ﴾.\nوقال عطاء: والذي جاء بالصدق الأنبياء ﵈ وصدّق به الأتباع (٣)، وحينئذ يكون الذي) (٤) بمعنى الذين على طريق الجنس (٥) كقوله -﷾- ﴿مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا﴾ ثم قال ﴿ذَهَبَ اللَّهُ بِنُورِهِمْ﴾ (٦) وقوله ﴿إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ (٢)﴾ (٧) ثم قال ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا\n_________\n= والماوردي في \"النكت والعيون\" ٥/ ١٢٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٥١.\n(١) أورده الطبري في \"جامع البيان\" ٢٤/ ٣ عن علي بن أبي طالب، وأورده النحاس في \"معاني القرآن\" ٦/ ١٧٥، والماوردي في \"النكت والعيون\" ٥/ ١٢٦، وأورده ابن عساكر في \"تاريخ دمشق\" ٣٠/ ٣٣٦ عن علي بن أبي طالب قال: (الذي جاء بالحق) هكذا قال محمد ﴿وَصَدَّقَ بِهِ﴾ أبو بكر الصديق. قال ابن عساكر: هكذا قال (الحق) ولعلها قراءة لعلي ا. هـ.\n(٢) أورده الطبري في \"جامع البيان\" ٢٤/ ٣ عن قتادة وابن زيد، والماوردي في \"النكت والعيون\" ٥/ ١٢٦.\n(٣) أورده الماوردي في \"النكت والعيون\" ٥/ ١٢٦.\n(٤) ما بين القوسين سقط من (م).\n(٥) أي: أنه على هذا القول يكون (الذي) للجنس فَيَصدُق على كل من صدق بما أنزل الله. وانظر: \"معاني الزجاج\" ٤/ ٣٥٤.\n(٦) البقرة: ١٧.\n(٧) العصر: ٢.","vol":"23","page":62},{"text":"الصَّالِحَاتِ﴾ (١). ودليل هذا التأويل ما:\n[٢٥٠٢] أخبرنا ابن فنجويه (٢)، قال: نا طلحة بن محمد بن جعفر (٣) وعبيد الله بن أحمد بن يعقوب (٤) قالا: نا أبو بكر بن مجاهد (٥)، قال: نا عبدان بن محمد المروزي (٦)، قال: نا عمار بن الحسن (٧)، قال: نا عبد الله بن أبي جعفر الرازي (٨)، عن أبيه (٩)، عن الربيع (١٠) أنه كان يقرأ (والذين جاؤوا بالصدق وصدقوا به) قال: الأنبياء وصدقوا به الأتباع (١١).\n_________\n(١) العصر: ٣.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) أبو القاسم الشاهد، ضعفه الأزهري.\n(٤) أبو الحسين البغدادي ابن البواب، ثقة.\n(٥) أحمد بن موسى بن العباس بن مجاهد، وكان ثقة مأمونًا.\n(٦) أبو محمد المروزي، ثقة، حافظ، صالح.\n(٧) أبو الحسن الرازي، ثقة.\n(٨) صدوق يخطئ.\n(٩) أبو جعفر الرازي مولاهم مشهور بكنيته واسمه عيسى بن أبي عيسى عبد الله بن ماهان وأصله من مرو، صدوق سيئ الحفظ خصوصًا عن مغيرة.\n(١٠) الربيع بن أنس البكري أو الحنفي بصري نزل خراسان، صدوق له أوهام ورمي بالتشيع.\n(١١) [٢٥٠٢] الحكم على الإسناد:\nفيه طلحة بن محمد ضعيف، والربيع بن أنس قال فيه ابن حبان: الناس يتقون من حديثه ما كان من رواية أبي جعفر عنه لأن في أحاديثه عنه اضطرابًا كثيرًا. اهـ. \"الثقات\" لابن حبان ٤/ ٢٢٨.\nقلت: وهذا الحديث من رواية أبي جعفر عنه. =","vol":"23","page":63},{"text":"وقال الحسن: هو المؤمن صدق به في الدنيا وجاء به يوم القيامة (١) يدل عليه ما:\n[٢٥٠٣] أخبرنا أبو عبد الله بن فنجويه (٢)، قال: نا أبو علي بن حبش (٣)، قال: نا الطبراني (٤)، قال: نا يحيى بن الفضل الخِرقي (٥)، قال: نا وهيب بن عمرو (٦)، قال: نا هارون النحوي (٧)، عن محمد بن جحادة (٨)، عن أبي صالح الكوفي وهو أبو صالح السمّان (٩) أنه قرأ ﴿وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ﴾ مخففة، قال: هو\n_________\n= التخريج:\nهذِه القراءة هي قراءة ابن مسعود وهي من القراءات الشاذة والتي تحمل على أنها قراءة تفسيرية كما قاله القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٥٦، وأورد هذِه القراءة الطبري في \"جامع البيان\" ٢٤/ ٤.\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ١٢٦.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) الحسين بن محمد بن حبش الدينوري، ثقة.\n(٤) محمد بن حماد الطهراني، روى عن: عبد الرزاق بن همام، عفان بن مسلم، ويعلى الطنافسي وغيرهم. روى عنه: ابن ماجه وغيره. قال الحافظ ابن حجر: ثقة حافظ لم يُصِبْ من ضعفه.\n(٥) صدوق.\n(٦) أبو عثمان أو أبو عمرو البصري، مستور.\n(٧) هارون بن موسى الأزدي العتكي مولاهم الأعور البصري، ثقة مقرئ إلَّا أنه رُمي بالقدر.\n(٨) محمد بن جحادة الأودي ويقال الإيامي الكوفي، ثقة.\n(٩) ثقة ثبت.","vol":"23","page":64},{"text":"المؤمن جاء به صادقًا وصدَقَ به (١).\nوقال مجاهد: هم أهل القرآن يجيئون به يوم القيامة يقولون هذا الذي أعطيتمونا فعملنا بما فيه (٢)، ﴿أُولَئِكَ هُمُ الْمُتَّقُونَ﴾.\n\n<span data-type=\"title\" id=toc-4491>٣٤ </span>- ﴿لَهُمْ مَا يَشَاءُونَ عِنْدَ رَبِّهِمْ ذَلِكَ جَزَاءُ الْمُحْسِنِينَ (٣٤) لِيُكَفِّرَ اللَّهُ عَنْهُمْ أَسْوَأَ الَّذِي عَمِلُوا وَيَجْزِيَهُمْ أَجْرَهُمْ بِأَحْسَنِ الَّذِي كَانُوا يَعْمَلُونَ <span data-type=\"title\" id=toc-4492>(٣٥) </span>أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ﴾\nوقرأ أبو جعفر ويحيى والأعمش وحمزة وخلف (عباده). وقرأ الباقون ﴿عَبْدِهِ﴾ (٣) يعنون محمدًا -﵇-.\n﴿وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ﴾ وذلك أنهم خوفوا النبي -ﷺ- معرّة (٤)\n_________\n(١) [٢٥٠٣] الحكم على الإسناد:\nفيه وهيب بن عمرو مستور.\nالتخريج:\nأورد هذِه القراءة ابن عطية في \"المحرر الوجيز\" ٤/ ٥٣١، والنحاس في \"إعراب القرآن\" ٤/ ١٢.\n(٢) أورده الطبري في \"جامع البيان\" ٢٤/ ٤، وابن الجوزي في \"زاد المسير\" ٧/ ١٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٥٦ وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦١٥ لسعيد بن منصور وعبد بن حميد وابن الضريس وابن جرير وابن المنذر.\n(٣) أورد كلا القراءتين الطبري في \"جامع البيان\" ٤/ ٥، وابن عطية في \"المحرر الوجيز\" ٤/ ٥٣٢، وهاتان من القراءات السبع، انظر: \"السبعة\" لابن مجاهد (ص ٥٦٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/<span data-type=\"title\" id=toc-4493> ٣٦</span>٢.\n(٤) العَرُّ والعُرُّ: الجَرَبُ الذي يعُرُّ البدن، أي: يعترضه، ومنه قيل للمَضَرَّةِ مَعَرَّةٌ =","vol":"23","page":65},{"text":"الأوثان قالوا: إنك تعيب آلهتنا وتذكرها بسوء فوالله لتكفنّ عن ذكرها أو لتخبلنّك أو تصيبنّك (بسوء) (١) ﴿وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ﴾.\n\n<span data-type=\"title\" id=toc-4494>٣٧ </span>- ﴿وَمَنْ يَهْدِ اللَّهُ فَمَا لَهُ مِنْ مُضِلٍّ أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِي انْتِقَامٍ (٣٧) وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلْ أَفَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ إِنْ أَرَادَنِيَ اللَّهُ بِضُرٍّ﴾ شدة وبلاء ﴿هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِي بِرَحْمَةٍ﴾\nنعمة ورخاء ﴿هَلْ هُنَّ مُمْسِكَاتُ رَحْمَتِهِ﴾\nقرأ شيبة وأبو عمرو ويعقوب بالتنوين (٢)، واختاره أبو عبيد وأبو حاتم (٣)، وقرأ الباقون بالإضافة (٤).\nوقال مقاتل: فسألهم النبي -ﷺ- فسكتوا، فأنزل الله تعالى ﴿قُلْ حَسْبِيَ اللَّهُ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ﴾ (٥).\n_________\n= تشبيهًا بالعُرِّ الذي هو الجرب. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٥٥٦) (عر).\n(١) في (م) (بِشَرّ) وبقية النسخ كما أثبته.\n(٢) قال الحافظ السيوطي في \"الدر المنثور\" ٥/ ٦١٥: أخرج عبد الرزاق وابن المنذر عن قتادة قال: قال لي رجل: قالوا للنبي -ﷺ- لتكفنّ عن شتم آلهتنا أو لنأمرنها فلتخبلنك، فنزلت ﴿وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ﴾ اهـ.\nوانظر \"تفسير القرآن\" لعبد الرزاق ٢/ ١٧٣.\n(٣) هذِه من القراءات السبع انظر: \"جامع البيان\" للطبري ٢٤/ ٧، \"الحجة\" لابن خالويه (ص ٣١٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٣.\n(٤) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٥٩.\n(٥) وهذِه أيضًا قراءة سبعية، انظر: \"جامع البيان\" للطبري ٢٤/ ٧، \"الحجة\" لابن خالويه (ص ٣١٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٣.","vol":"23","page":66},{"text":"<span data-type=\"title\" id=toc-4496>٣٩ </span>- ﴿قُلْ يَاقَوْمِ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنِّي عَامِلٌ فَسَوْفَ تَعْلَمُونَ﴾\nإذا جاءكم بأس الله مَنِ المحِقّ منا والمبطل.\n\n<span data-type=\"title\" id=toc-4497>٤٠ </span>- ﴿مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُقِيمٌ (٤٠) إِنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ لِلنَّاسِ بِالْحَقِّ فَمَنِ اهْتَدَى فَلِنَفْسِهِ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ <span data-type=\"title\" id=toc-4498>(٤١)﴾</span>\nبحفيظ ورقيب (١)، وقيل: موكّل عليهم في حملهم على الإيمان.\n\n<span data-type=\"title\" id=toc-4499>٤٢ </span>- ﴿اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا﴾ فيقبضها عند فناء أُكُلِها (٢)\nوانقضاء أجلها ﴿وَالَّتِي لَمْ تَمُتْ﴾ يعني ويتوفى أيضًا التي لم تمت ﴿فِي مَنَامِهَا﴾ كما توفي التي ماتت، فجعل النوم موتًا ﴿فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ﴾ عنده، قرأ يحيى والأعمش وحمزة والكسائي وخلف (قُضِيَ) بضم القاف وكسر الضاد وفتح الياء (الموتُ) برفع التاء على مذهب ما لم يسمَ فاعله (٣).\n_________\n(١) أورده القرطبي في \"الجامع لأحكام القرآن\" ٥/ ٢٥٩، والألوسي في \"روح المعاني\" ٢٤/ ٦.\n(٢) عن قتادة والسدي. انظر: \"جامع البيان\" للطبري ٢٤/ ٨ وعزاه أيضًا السيوطي في \"الدر المنثور\" ٥/ ٦١٦ لعبد بن حميد عن قتادة.\n(٣) الأُكُل: ما يُؤْكل. قال تعالى ﴿أُكُلُهَا دَائِمٌ﴾ [الرعد: ٣٥].\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٠) (أكل)، \"لسان العرب\" لابن منظور ١١/ ٢٢، (أكل).\nوهذِه القراءة سبعية، انظر: \"السبعة\" لابن مجاهد (ص ٥٦٢)، وكتاب \"الحجة\" لابن خالويه (ص ٣١٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٣، \"المحرر الوجيز\" لابن عطية ٤/ ٥٣٤.","vol":"23","page":67},{"text":"وقرأ الباقون بفتحها (١) واختاره أبو حاتم وأبو عبيد (٢)، قال: لقوله تعالى ﴿اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا﴾ فهو يقضي عليها.\nقال مفسرون: إن أرواح الأحياء والأموات تلتقي في المنام فيتعارف ما شاء الله منها فإذا أراد جميعها الرجوع إلى أجسادها أمسك الله أرواح الأموات عنده وحبسها، وأرسل أرواح الأحياء حتى ترجع إلى أجسادها (٣).\n﴿وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى﴾ وقت انقضاء مدة حياتها ﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ﴾.\n[٢٥٠٤] أخبرنا عبد الله بن حامد الأصفهاني (٤)، قال: نا محمد ابن جعفر المطيري (٥)، قال: نا علي بن حرب الموصلي (٦) قال نا ابن فضيل (٧)، قال: نا عطاء (٨)، عن سعيد بن جبير (٩) في قوله -﷿- ﴿اللَّهُ\n_________\n(١) انظر: الحاشية السابقة.\n(٢) أورده الشوكاني في \"فتح القدير\" ٤/ ٤٦٦.\n(٣) أخرجه الطبري بسنده عن سعيد بن جبير والسدي في \"جامع البيان\" ٢٤/ ٩، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦١٦ لعبد بن حميد وابن المنذر والطبراني في \"الأوسط\" وأبو الشيخ في \"العظمة\" والضياء المقدسي في المختارة عن ابن عباس. وسيأتي الكلام عليه قريبًا.\n(٤) لم يذكر فيه جرحًا ولا تعديلًا.\n(٥) ثقة مأمون.\n(٦) أبو الحسن الطائي، صدوق فاضل.\n(٧) أبو عبد الرحمن الكوفي، صدوق عارف رمي بالتشيع.\n(٨) صدوق اختلط.\n(٩) ثقة ثبت فقيه.","vol":"23","page":68},{"text":"يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا﴾ قال: يقبض أنفس الأموات والأحياء فيمسك أنفس الأموات ويرسل أنفس الأحياء إلى أجل مسمى لا يغلط (١).\nوقال ابن عباس: في ابن آدم نفس وروح بينهما مثل شعاع الشمس، فالنفس التي بها العقل والتمييز والروح التي بها النَّفَسْ والتحرك، فإذا نام العبد قبض الله نفسه ولم يقبض رُوحه (٢).\n[٢٥٠٥] أخبرني الحسين بن محمد بن الحسين الثقفي (٣)، قال: نا\n_________\n(١) [٢٥٥٤] الحكم على الإسناد:\nضعيف.\nفيه عطاء بن السائب اختلط ورواية محمد بن الفضيل عنه تعد بعد الاختلاط. انظر: \"هدي الساري\" لابن حجر (ص ٤٢٥).\nوفيه أيضًا عبد الله بن حامد شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٤/ ٩ قال: حدثنا ابن حميد قال حدثنا يعقوب عن جعفر عن سعيد بن جبير به.\nوابن حميد هو محمد بن حميد الرازي قال ابن حجر: ضعيف \"تقريب التهذيب\" لابن حجر (٥٨٣٤)، ورواه الطبراني في \"المعجم الأوسط\" ٢/ ٤٥ عن سعيد بن جبير عن ابن عباس. قال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٢٤: رواه الطبراني في \"المعجم الأوسط\" ورجاله رجال الصحيح. ورواه أيضًا الضياء المقدسي في \"الأحاديث المختارة\" ١٥/ ١٢٦ عن سعيد عن ابن عباس، ورواه الطبري في \"جامع البيان\" ٢٤/ ٩ عن السدي، وسنده حسن.\n(٢) أورده ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٥٢، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦١٦ لابن المنذر.\n(٣) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.","vol":"23","page":69},{"text":"الفضل بن الفضل الكندي (١)، قال: نا إبراهيم بن سعيد بن معدان (٢)، قال: نا ابن كاسب (٣)، قال: نا عبد الله بن رجاء (٤)، عن عبيد الله (٥)، عن سعيد (٦)، عن أبي هريرة -﵁- أن النبي -ﷺ- قال: \"إذا أوى أحدكم إلى فراشه فليضطجع على شقه الأيمن وليقل: باسمك اللهم وضعت جنبي وبك أرفعه، إن أمسكت نفسي فاغفر لها، وإن أرسلتها فاحفظها بما تحفظ به عبادك الصالحين\" (٧).\n\n<span data-type=\"title\" id=toc-4500>٤٣ </span>- ﴿أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ (٤٣)﴾\n\n<span data-type=\"title\" id=toc-4501>٤٤ </span>- ﴿قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا﴾ فمن يشفع فبإذنه يشفع (٨).\n_________\n(١) لم أعثر على ترجمته.\n(٢) إبراهيم بن سعيد بن معدان البزار الهمذاني، لم أعثر على ترجمته.\n(٣) يعقوب بن حميد بن كاسب المدني نزيل مكة وقد ينسب لجده، صدوق ربما وهم.\n(٤) أبو عمران البصري نزيل مكة، ثقة تغير حفظه قليلًا.\n(٥) عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب العُمَري المدني أبو عثمان، ثقة ثبت.\n(٦) سعيد بن أبي سعيد كيسان المقبري أبو سعد المدني، ثقة تغير قبل موته بأربع سنين.\n(٧) [٢٥٠٥] الحكم على الإسناد:\nالإسناد فيه: الفضل بن الفضل الكندي، وإبراهيم بن سعيد لم أجدهما.\nالتخريج:\nأخرجه البخاري في كتاب: الدعوات، باب: التعوذ والقراءة عند النوم (٦٣٢٠)، ومسلم في كتاب الذكر والدعاء، باب ما يقول عند النوم وأخذ المضجع (٢٧١٤).\n(٨) هذا الذي ذكره المصنف هو أحد شرطي الشفاعة يوم القيامة، والشرط الآخر هو رضى الله عن المشفوع له قال تعالى في سورة الأنبياء (٢٨): ﴿وَلَا يَشْفَعُونَ إِلَّا =","vol":"23","page":70},{"text":"﴿لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ﴾.\n\n<span data-type=\"title\" id=toc-4502>٤٥ </span>- قوله ﴿وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ﴾\nقال ابن عباس ومجاهد ومقاتل: انقبضت (١).\nوقال قتادة (٢): كفرت واستكبرت (٣).\nوقال الضحاك: نفرت (٤).\nوقال الكسائي: امتعضت (٥).\nوقال المؤرّج: أنكرت (٦).\nوأصل الاشمئزاز النفور والازورار (٧).\nقال عمرو بن كثلوم:\nإذا عضَّ الثِّقَافُ بها اشْمَأَزَّتْ ... وَوَلَّتهُ عَشَوْزَنَةً زَبُونا (٨)\n_________\n= لِمَنِ ارْتَضَى﴾ وانظر: \"الكافية الشافية\" لابن القيم ٢/ ٢٧٠، \"معارج القبول\" لحافظ حكمي ٢/ ٨٨٨.\n(١) ذكره الطبري في \"جامع البيان\" ٢٤/ ١٠، وابن الجوزي في \"زاد المسير\" ٧/ ١٨٧.\n(٢) تصحف في (م) إلى (مقاتل).\n(٣) ذكره الطبري في \"جامع البيان\" ٢٤/ ١٠، والصنعاني في \"تفسير القرآن\" ٢/ ١٧٤، وابن الجوزي في \"زاد المسير\" ٧/ ١٨٧.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٤/ ١١، وعزاه للسدي، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦١٨ للطستي الذي أخرجه عن ابن عباس.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٦٤.\n(٦) السابق.\n(٧) انظر: السابق، \"لسان العرب\" لابن منظور ٥/ ٣٦٢ (شمز).\n(٨) أورد البيت ابن منظور في \"لسان العرب\" ١٣/ ٢٨٦.","vol":"23","page":71},{"text":"﴿وَإِذَا ذُكِرَ الَّذِينَ مِنْ دُونِهِ﴾ يعني الأوثان وذلك حين ألقى الشيطان في أُمنيَّةِ (١) رسول الله -ﷺ- عند قراءة سورة النجم: تلك الغرانيق العلى منها الشفاعة ترتجى (٢). ﴿إِذَا هُمْ يَسْتَبْشِرُونَ﴾ يفرحون.\n\n<span data-type=\"title\" id=toc-4503>٤٦ </span>- ﴿قُلِ اللَّهُمَّ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِي مَا كَانُوا فِيهِ يَخْتَلِفُونَ (٤٦)﴾.\n[٢٥٠٦] أخبرني الحسين بن محمد بن فنجويه (٣)، قال: نا أحمد ابن إبراهيم بن شاذان (٤)، قال: عبيد الله بن ثابت (٥)، قال: نا أبو سعيد الكندي (٦)، قال: نا ابن فضيل (٧)، عن سالم بن أبي\n_________\n= والعَشَوْزَنُ: الصلب الشديد الغليظ. والبيت قاله عمرو بن كلثوم يصف قناةً صلبةً.\nوالثِّقَتافُ: يقال رجل ثَقِفٌ أي: حاذق ضابط.\nانظر: \"لسان العرب\" لابن منظور ٩/ ١٩ (ثقف).\n(١) الأُمنيّة: التلاوة. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧٨٠) (منى)، \"غريب الحديث\" لابن قتيبة ٢/ ٧٣.\n(٢) أخرجه عن مجاهد الطبري في \"جامع البيان\" ٢٤/ ١٠ وعبد بن حميد وابن المنذر. انظر: \"الدر المنثور\" للسيوطي ٥/ ٦١٨. أقول قصة الغرانيق باطلة سندًا ومتنًا وانظر للاستزادة: \"نصب المجانيق لنسف قصة الغرانيق\" للألباني ﵀.\n(٣) ثقة.\n(٤) أحمد بن إبراهيم بن الحسن بن محمد بن شاذان أبو بكر البزاز أصله من دورق، كان ثقة ثبتًا صحيح السماع كثير الحديث.\n(٥) عبيد الله بن ثابت بن أحمد بن خازم أبو الحسن الحريري مولى بن تميم كوفي الأصل، ثقة.\n(٦) عبد الله بن سعيد بن حصين الكندي أبو سعيد الأشج الكوفي ثقة.\n(٧) محمد بن فضيل بن غَزْوان الضبي مولاهم أبو عبد الرحمن، صدوق عارف.","vol":"23","page":72},{"text":"حفصة (١)، عن منذر الثوري (٢)، قال: كنت عند الربيع بن خثيم (٣) فدخل عليه رجل ممن شهد قتل الحسين (٤) ممن كان يقاتله فقال: جئتم بها معلقيها. يعني الرؤوس، ثم أدخل يده في حنكه تحت لسانه فقال: والله لقد قتلتم صفوة لو أدركهم رسول الله -ﷺ- لقبل أمواتهم وأجلسهم في حجره ثم قرأ ﴿قُلِ اللَّهُمَّ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِي مَا كَانُوا فِيهِ يَخْتَلِفُونَ (٤٦)﴾ (٥).\n\n<span data-type=\"title\" id=toc-4504>٤٧ </span>- قوله ﴿وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُوا مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ مِنْ سُوءِ الْعَذَابِ يَوْمَ الْقِيَامَةِ﴾.\n[٢٥٠٧] أخبرنا ابن فنجويه (٦)، قال: نا ابن شنبة (٧)، قال: نا ابن وهب (٨)، قال: حد محمد بن الوليد القرشي (٩)، قال: نا محمد بن\n_________\n(١) سالم بن أبي حفصة العجلي أبو يونس الكوفي، صدوق في الحديث إلا أنه شيعي غالي.\n(٢) المنذر بن يعلى الثوري أبو يعلى الكوفي، ثقة.\n(٣) الربيع بن خُثَيم بن عائذ بن عبد الله الثوري أبو يزيد الكوفي، ثقة عابد مخضرم.\n(٤) الحسين بن علي بن أبي طالب الهاشمي أبو عبد الله سبي رسول الله وريحانته.\n(٥) [٢٥٠٦] الحكم على الإسناد:\nسند القصة حسن.\n(٦) ثقة صدوق، كثير الرواية للمناكير.\n(٧) عبيد الله بن محمد بن شنبة، لم أجد فيه جرحًا ولا تعديلًا.\n(٨) عبد الله بن محمد بن وهب الدينوري، متروك الحديث.\n(٩) محمد بن الوليد بن عبد الحميد القرشي البُسْري البصري يلقب حمدان، قيل إنه توفي بعد سنة خمسين ومائتين، قال ابن حجر: ثقة.","vol":"23","page":73},{"text":"جعفر (١)، قال: نا شعبة (٢)، عن أبي عمران الجوني (٣)، قال: سمعت أنس بن مالك يحدِّث أن رسول الله -ﷺ- قال: \"يقول الله -﷿- لأهون أهل النار عذابًا: \"لو أن لك ما على الأرض من شيء أكنت مفتديًا به\"، فيقول: نعم، فيقول: \"قد أردت منك أهون من هذا وأنت في صلب آدم أنْ لا تشرك بي شيئًا فأبيت أن لا تشرك بي\" (٤).\n﴿وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ﴾ في الدنيا أنه نازل بهم في الآخرة (٥). قال السدّي: ظنوا أنها حسنات فبدت لهم سيئات (٦).\nقال سفيان وقرأ هذِه الآية: ويلٌ لأهل الربا ويلٌ لأهل الزنا (٧).\n_________\n(١) الهذلي البصري المعروف بغندر، ثقة صحيح الكتاب إلَّا أن فيه غفلة.\n(٢) ثقة ثبت.\n(٣) عبد الملك بن حبيب الأزدي أو الكندي أبو عمران الجوني مشهور بكنيته، ثقة.\n(٤) [٢٥٠٧] الحكم على الإسناد:\nضعيف جدًا.\nفيه عبد الله بن محمد بن وهب الدينوري متروك الحديث.\nالتخريج:\nأخرجه البخاري في كتاب: الأنبياء، باب: خلق آدم وذريته (٣٣٣٣)، ومسلم في كتاب: صفة القيامة، باب: طلب الكافر الفداء بملء الأرض ذهبًا (٢٨٠٥). كلهم من حديث شعبة به.\n(٥) قاله مقاتل، انظر: \"زاد المسير\" لابن الجوزي ٧/ ١٨٨.\n(٦) أورده ابن الجوزي في \"زاد المسير\" ٧/ ١٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٥.\n(٧) ذكره ابن عطية في \"المحرر الوجيز\" ٤/ ٥٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٥.","vol":"23","page":74},{"text":"[٢٥٠٨] أخبرني ابن فنجويه (١)، قال: نا ابن شنبة (٢)، قال: نا الفريابي (٣)، قال: نا محمد بن عبد الله بن عمار (٤)، قال: نا عفيف بن سالم (٥)، عن عكرمة بن عمار (٦)، قال: جزع محمد بن المنكدر (٧)، عند الموت فقيل له: تجزع؟ فقال: أخشى آية من كتاب الله ﴿وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ﴾ فأنا أخشى أن يبدو لي من الله ما لم أكن أحتسب (٨).\n\n<span data-type=\"title\" id=toc-4505>٤٨ </span>- ﴿وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ (٤٨) فَإِذَا مَسَّ الْإِنْسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ﴾ أعطيناه ﴿نِعْمَةً مِنَّا قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ﴾ من الله بأني له أهل.\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) عبيد الله بن محمد بن شنبة، لم يرد فيه جرح ولا تعديل.\n(٣) جعفر بن محمد بن الحسن أبو بكر الفِرْيابي، إمام حافظ ثبت.\n(٤) أبو جعفر البغدادي نزيل الموصل، ثقة حافظ.\n(٥) عفيف بن سالم الموصلي البجلي مولاهم أبو عمرو صدوق.\n(٦) أبو عمار اليمامي أصله من البصرة، صدوق يغلط.\n(٧) ثقة فاضل.\n(٨) [٢٥٠٨] الحكم على الإسناد:\nفي سنده ابن شنبة لم أجد فيه جرحًا أو تعديلًا، وبقية سنده حسن.\nالتخريج:\nأورده أبو نعيم في \"حلية الأولياء\" ٣/ ١٤٦ قال: حدثنا أبو الفرج أحمد بن جعفر النسائي قال حدثنا جعفر الفريابي به.\nوفي سنده أبو الفرج، قال ابن الفرات الحافظ: ليس بثقة.\nانظر: \"لسان الميزان\" لابن حجر ١/ ١٤٤.","vol":"23","page":75},{"text":"قال قتادة: على خير عندي (١).\n﴿بَلْ هِيَ﴾ يعني النعمة ﴿فِتْنَةٌ﴾ قال الحسين بن الفضل: بل كَلِمَتُهُ التي قالها فتنة (٢) ﴿وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-4507>٥٠ </span>- ﴿قَدْ قَالَهَا الَّذِينَ مِنْ قَبْلِهِمْ﴾\nيعني قارون (٣)، قال: ﴿قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي﴾ (٤) ﴿فَمَا أَغْنَى عَنْهُمْ مَا كَانُوا يَكْسِبُونَ﴾.\n\n<span data-type=\"title\" id=toc-4508>٥١ </span>- ﴿فَأَصَابَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَالَّذِينَ ظَلَمُوا مِنْ هَؤُلَاءِ سَيُصِيبُهُمْ سَيِّئَاتُ مَا كَسَبُوا وَمَا هُمْ بِمُعْجِزِينَ (٥١) أَوَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ <span data-type=\"title\" id=toc-4509>(٥٢) </span>قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ﴾ الآية.\nاختلف المفسرون في المعنى بهذِه الآية فقال بعضهم: عُنِي بها قوم من المشركين (٥).\nقال ابن عباس: نزلت في أهل مكة قالوا: أيزعم أنه من عبد\n_________\n(١) أخرج الأثر الطبري في \"جامع البيان\" ٢٤/ ١٢ وأورده النحاس في \"معاني القرآن\" ٦/ ١٨٢، وابن الجوزي في \"زاد المسير\" ٧/ ١٨٨.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ١٣١، \"معالم التنزيل\" للبغوي ٧/ ١٢٤.\n(٣) قاله مقاتل، والقول الآخر أن المراد بهم الأمم الماضية، قاله السدي. انظر: \"زاد المسير\" لابن الجوزي ٧/ ١٨٩.\n(٤) القصص: ٧٨.\n(٥) ذكره الطبري في \"جامع البيان\" ٢٤/ ١٤، وابن الجوزي في \"زاد المسير\" ٧/ ١٩٠.","vol":"23","page":76},{"text":"الأوثان وقتل النفس التي حرّم الله لم يغفر له فكيف نهاجر ونسلم وقد عبدنا مع الله إلهًا آخر وقتلنا النفس التي حرم الله! فأنزل الله -﷿- هذِه الآية (١).\n[٢٥٠٩] ونبأني عبد الله بن حامد بن محمد الأصفهاني (٢)، قال: حدثنا إبراهيم بن محمد بن عبد الله البغدادي (٣)، قال: نا أبو الحسن أحمد بن حمدان الحُبلى (٤)، قال: نا أبو إسماعيل (٥)، قال: نا إسحاق ابن سعيد أبو مسلم الدمشقي (٦)، قال: نا أبين بن سفيان (٧)، عن غالب ابن عبيد الله (٨)، عن عطاء بن أبي رباح (٩)، عن ابن عباس -﵁- قال: بعث رسول الله -ﷺ- إلى وحشيّ (١٠) يدعوه إلى الإسلام، فأرسل إليه:\n_________\n(١) السابق.\n(٢) الوزان، لم يرد فيه جرحٌ ولا تعديل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) لم أعثر على ترجمة له.\n(٥) لم أعثر على ترجمة له.\n(٦) قال أبو حاتم: ليس بثقه، وقال الدارقطني: منكر الحديث.\n(٧) ضعيف له مناكير.\n(٨) متروك.\n(٩) ثقة.\n(١٠) وحشيّ بن حرب الحبشي من سودان مكة مولى لطعيمة بن عدي، ويقال هو مولى جبير بن مطعم بن عدي. يكنى أبا دسمة وهو الذي قتل حمزة بن عبد المطلب عمّ النبي -ﷺ- يوم أحد وكان يومئذ كافرًا، ثم أسلم بعد فتح الطائف وشهد اليمامة ورمى مسيلمة بحربته التي قتل بها حمزة وزعم أنه أصابه. أمره النبي -ﷺ- أن يغيب وجهه عنه. شهد اليرموك ومات بها.","vol":"23","page":77},{"text":"يا محمد كيف تدعوني إلى دينك وأنت تزعم أنه من قتل أو أشرك أو زنى يلقَ أثامًا يضاعف له العذاب يوم القيامة ويخلد فيه مهانًا، وأنا قد فعلت ذلك كله فهل تجد لي رخصة، فأنزل الله تعالى ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا﴾ الآية (١).\nقال وحشيّ: هذا شرط شديد، فلعلي لا أقدر على هذا فهل غير ذلك فأنزل الله تعالى ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ (٢) قال وحشيّ: أراني بعد في شبهة فلا أدري يغفر لي أم لا فهل غير ذلك، فأنزل الله -﷿- ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ﴾.\nقال وحشي: نعم هذِه فجاء فأسلم، فقال المسلمون: هذِه له خاصة أم للمسلمين عامة؟ فقال: بل للمسلمين عامة (٣).\nوقال قتادة: ذكر لنا أن ناسًا أصابوا ذنوبًا عظامًا في الجاهلية فلما\n_________\n(١) الفرقان: ٧٠.\n(٢) النساء: ٤٨.\n(٣) [٢٥٠٩] الحكم على الإسناد:\nضعيف جدًا.\nفيه إسحاق بن سعيد الدمشقي وأبين بن سفيان المقدسي وغالب بن عبيد الله الجزري العقيلي.\nكلهم منكرو الحديث متروكون.\nالتخريج:\nقال السيوطي في \"الدر المنثور\" ٥/ ٦٢٠: أخرجه الطبراني وابن مردويه والبيهقي في \"شعب الإيمان\" بسند لين عن ابن عباس. وساق الحديث.\nانظر: \"المعجم الكبير\" للطبراني ١١/ ١٩٧، \"شعب الإيمان\" للبيهقي ٥/ ٤٢٥.","vol":"23","page":78},{"text":"جاء الإسلام أشفقوا ألَّا لن يتاب عليهم فدعاهم الله بهذِه الآية (١).\nوقال ابن عمر: نزلت هذِه الآيات في عياش بن أبي ربيعة (٢) والوليد بن الوليد (٣) ونفر من المسلمين كانوا أسلموا ثم فتنوا وعذبوا فافتتنوا، فكنا نقول: لا يقبل الله من هؤلاء صرفًا ولا عدلًا أبدًا؛ قوم أسلموا ثم تركوا دينهم بعذاب عُذِبوا به. فنزلت هؤلاء الآيات (٤).\nوكان عمر بن الخطاب -﵁- كاتبًا فكتبها بيده ثم بعث بها إلى عيّاش بن أبي ربيعة والوليد بن الوليد وإلى أولئك النفر فأسلموا وهاجروا (٥).\n[٢٥١٠] أخبرني أبو عبد الله بن فنجويه (٦)، قال: نا أبو بكر بن خرجة (٧)، قال: نا محمد بن عبد الله بن سليمان الحضرمي (٨)،\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٧٤، والطبري في \"جامع البيان\" ٢٤/ ١٤، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٢٣ لعبد بن حميد وابن المنذر.\n(٢) عياش بن أبي ربيعة بن المغيرة بن عبد الله بن عمر بن مخزوم القرشي المخزومي.\n(٣) الوليد بن الوليد بن المغيرة بن عبد الله بن عمر بن مخزوم القرشي المخزومي أخو خالد بن الوليد حضر بدرًا مع المشركين أسر فلما أفتدي أسلم.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٤/ ١٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٤/ ١٥، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٢٠ لابن مردويه والبيهقي في \"السنن الكبرى\" وأخرجه الضياء المقدسي في \"الأحاديث المختارة\" عن عمر. قال محققه: إسناده حسن. ١/ ٣١٩.\n(٦) ثقة صدوق، كثير الرواية للمناكير.\n(٧) عمر بن أحمد بن القاسم بن خرجه، أبو بكر، فقيه، عالم، لم يذكر بجرح أو تعديل.\n(٨) يلقب بمطين محدث الكوفة أبو جعفر، وثقه الناس.","vol":"23","page":79},{"text":"قال: نا محمد بن العلاء (١)، قال: نا يونس بن بكير (٢)، قال: نا ابن إسحاق (٣)، قال: نا نافع (٤)، عن ابن عمر، عن عمر أنه قال: لما اجتمعنا إلى الهجرة اتَّعدتُ (٥) أنا وعياش بن أبي ربيعة وهشام بن العاص بن وائل وقلنا: الميعاد بيننا التناضب ميضأة بني غفار (٦) فمن حبس منكم لم يأتها فقد حبس فليمض صاحبه، فأصبحت عندها أنا وعياش وحُبس عنا هشام وفُتن وافتتن، فقدمنا المدينة فكنا نقول ما الله بقابل من هؤلاء توبة، قوم عرفوا الله ورسوله ثم رجعوا عن ذلك لبلاء أصابهم من الدنيا فأنزل الله تعالى ﴿يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ﴾ إلى قوله ﴿أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْمُتَكَبِّرِينَ﴾.\n_________\n(١) أبو كريب الكوفي مشهور بكنيته، ثقة حافظ.\n(٢) أبو بكر الجمال، صدوق يخطئ.\n(٣) محمد بن إسحاق بن يسار أبو بكر المطّلبي مولاهم المدني، إمام المغازي، صدوق، يدلس ورُمي بالتشيع والقدر.\n(٤) نافع أبو عبد الله المدني مولى ابن عمر، ثقة ثبت فقيه، مشهور.\n(٥) الاتِّعاد: قبول الوعد.\n\"لسان العرب\" لابن منظور ٣/ ٤٦٣ (وعد). هو كذلك في جميع النسخ، وعليه تكون (إلى) بمعنى (على) وهو شائع في اللغة، والله أعلم.\n(٦) غِفار: قبيلة من كنانة موضع قريب من مكة فوق سَرِفْ.\nوالتناضب: مكان قرب سَرف. \"معجم البلدان\" لياقوت ١/ ٢١٤.\nقلت: سَرِف وادي يعرَف الآن بما يسمى بـ (النوارية).\nالميضأة: الموضع الذي يتوضأ فيه. \"لسان العرب\" لابن منظور ١/ ١٩٥ (وضأ).","vol":"23","page":80},{"text":"قال عمر: فكتبتها بيدي كتابًا ثم بعثت بها إلى هشام. قال هشام: فلما قَدِمتْ على خرجت بها إلى ذي طوى (١) فقلت: اللهم فهمنيها فعرفت أنها أُنزلت فينا، فرجحت فجلستُ على بعيري فلحقت برسول الله -ﷺ- فقتل هشام شهيدًا بأجنادين (٢) في ولاية أبي بكر (٣). وقال بعضهم: نزلت في قوم كانوا يرون أن أهل الكبائر من أهل النار فأعلمهم الله -﷾- أنه يغفر الذنوب جميعًا لمن يشاء (٤).\n_________\n(١) ذي طَويّ: بئر حفرها عبد شمس بن عبد مناف وهي التي بأعلى مكة عند البيضاء دار محمد بن سيف \"معجم البلدان\" لياقوت ٤/ ٥١ (الطوي).\n(٢) أَجْنَادَيْن بفتح الدال وقد تكسر: وهو الموضع المشهور من نواحي دمشق، وبه كانت الوقعة بين المسلمين والروم. \"النهاية في غريب الحديث\" لابن الأثير ١/ ٢٧.\n(٣) [٢٥١٠] الحكم على الإسناد:\nأبو بكر بن خرجه شيخٌ لابن فنجويه لم يذكر بجرح أو تعديل، وأبو بكر الجمال وابن إسحاق صدوقان، وباقي إسناده ثقات.\nأما الأثر فحسن.\nالتخريج:\nأخرجه ابن إسحاق في \"السيرة النبوية\" ٢/ ٣٢٢ قال: حدثني نافع به.\nوابن إسحاق صدوق يدلس وقد صرح بالتحديث فزال عنه وصف التدليس في هذِه الرواية.\nوأخرجه من طريق ابن إسحاق البيهقي في \"السنن الكبرى\" ٩/ ١٣.\nوابن مردويه كما عزاه له السيوطي في \"الدر المنثور\" ٥/ ٦٢٠، والبزار في \"البحر الزخار\" ١/ ٢٥٨ وقال: وهذا الحديث لا نعلم رواه عن النبي -ﷺ- إلا عمر ولا نعلم روي عن عمر متصلًا إلا من هذا الوجه بهذا الإسناد ا. هـ.\nومن طريق ابن مردويه أخرجه الضياء في \"الأحاديث المختارة\" ١/ ٣١٩.\n(٤) أورده الطبري في \"جامع البيان\" ٢٤/ ١٦.","vol":"23","page":81},{"text":"وروى مقاتل بن حيان (١)، عن نافع (٢)، عن ابن عمر قال: كنا معشر أصحاب رسول الله -ﷺ- نرى أو نقول ليس شيء من حسناتنا إلا وهي مقبولة حتى نزلت هذِه الآية ﴿أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ﴾ (٣) فلما نزلت هذِه الآية قلنا: ما هذا الذي يبطل أعمالنا! !\nفقلنا: الكبائر والفواحش. قال فكنا إذا رأينا من أصحابنا شيئًا منها قلنا قد هلك، فنزلت هذِه الآية، فلما نزلت كففنا عن القول في ذلك فكنا إذا رأينا أحدنا أصاب منها شيئًا خفنا عليه وإن لم يصب منها شيئًا رجونا له (٤).\nوأراد بالإسراف ارتكاب الكبائر، والآية عامة للناس أجمعين.\n﴿لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ﴾ قرأ أبو عمرو والأعمش ويحيى وعيسى (لا تقنِطوا) بكسر النون (٥).\n_________\n(١) مقاتل بن حَيَّان النَّبَطي أبو بسطام البلخي الخزاز. صدوق فاضل.\n(٢) مولى ابن عمر ثقة ثبت.\n(٣) محمد: ٣٣.\n(٤) إسناده معلق لم يذكر المصنف سنده إلى مقاتل بن حيان.\nوالحديث أخرجه الطبري في \"جامع البيان\" ٢٤/ ١٦ متصلًا قال حدثني ابن البرقي قال ثنا عمرو بن أبي سلمة قال ثنا أبو معاذ الخراساني عن مقاتل بن حيان به مختصرًا قلت: سنده حسن.\n(٥) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٠٢، \"جامع البيان\" للطبري ١٤/ ٤٠ - ٤١، \"زاد المسير\" لابن الجوزي ٤/ ٤٠٦، \"فتح القدير\" للشوكاني ٣/ ١٣٥.","vol":"23","page":82},{"text":"وقرأ أشهب العقيلي بضمه (١).\nوقرأ الآخرون بفتحه (٢).\nوروى الأعمش (٣)، عن أبي سعد الأزدي (٤)، عن أبي الكنود (٥) قال دخل عبد الله بن مسعود المسجد فإذا قاصٌّ يقص وهو يذكر النار والأغلال، فجاء حتَّى قام على رأسه فقال يا مُذَكِّر لا تقنط الناس ثم قرأ ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ﴾ (٦) الآية.\n_________\n(١) انظر: الحاشية السابقة، وهذِه القراءة من القراءات الشاذة انظر: \"روح المعاني\" للألوسي ١٤/ ٣٠٦.\n(٢) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٠٢، \"جامع البيان\" للطبري ١٤/ ٤٠ - ٤١، \"زاد المسير\" لابن الجوزي ٤/ ٤٠٦، \"فتح القدير\" للشوكاني ٣/ ١٣٥.\n(٣) سليمان بن مهران، ثقة، حافظ، لكنه مدلس.\n(٤) أبو سعد الأزدي الكوفي، قارئ الأزد، ويقال أبو سعيد، مقبول من الثالثة.\n(٥) أبو الكَنُود الأزدي الكوفي هو عبد الله بن عامر أو ابن عمران أو ابن عُويمر وقيل ابن سعيد وقيل عمرو بن حُبْشي، مقبول.\n(٦) سنده معلق.\nلم يذكر المصنف إسناده للأعمش.\nوفيه أيضًا أبو سعيد الأزدي وأبو الكنود قال ابن حجر عنهما مقبول.\nولم أجد فيهم جرحًا ولا تعديلًا إلَّا أن ابن حبان ذكرهم في كتاب الثقات له.\nوالأثر رواه ابن أبي شيبة في \"المصنف\" ٧/ ٦٢ قال حدثنا أبو معاوية ويعلى عن الأعمش به.\nورواه الطبراني في \"المعجم الكبير\" ٩/ ١٢٧ والبيهقي في \"شعب الإيمان\" ٢/ ٢١ كلاهما عن الأعمش مرسلًا عن عبد الله بن مسعود. وذلك لأن الأعمش لم يلق ابن مسعود وروايته عنه مرسلةٌ. انظر: \"جامع التحصيل\" للعلائي (ص ١٨٩).","vol":"23","page":83},{"text":"[٢٥١١] أخبرني ابن فنجويه (١)، قال: نا ابن حبش (٢)، قال: نا ابن زنجويه (٣)، قال: نا سلمة (٤)، قال: نا عبد الرزاق (٥)، قال: نا معمر (٦)، عن زيد بن أسلم (٧) أن رجلًا كان في الأمم الماضية يجتهد في العبادة فيشدد على نفسه ويقنط الناس من رحمة الله ثم مات فقال: (أي رب ما لي عندك، قال: النار قال أي (٨) رب، فأين عبادتي واجتهادي؟ (فيقول: إنك كنت تقنط الناس من رحمتي فأنا اليوم أقنطك من رحمتي (٩).\n_________\n(١) الحسين بن محمد بن الحسين، أبو عبد الله الدينوري، ثقة صدوق، كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش، أبو علي الدينوري، ثقة.\n(٣) ابن زنجويه هو: إما حُمَيْد بن مَخلَد بن قتيبة بن عبد الله الأزدي أبو أحمد بن زَنْجويه وهو لقب أبيه، ثقة ثبت له تصانيف.\nوإما محمد بن عبد الملك بن زنْجُويه البغدادي أبو بكر الغَزَّال، ثقة.\n(٤) سلمة بن شَبيب المِسْمَعي النيسابوري، نزيل مكة، ثقة.\n(٥) عبد الرزاق بن همام الصنعاني ثقة حافظ تغير في آخر عمره، وكان يتشيع.\n(٦) مَعْمَر بن راشد الأزدي مولاهم أبو عُروة البصري نزيل اليمن، ثقة ثبت فاضل.\n(٧) زيد بن أسلم العدوي مولى عمر أبو عبد الله وأبو أسامة المدني، ثقة عالم وكان يرسل.\n(٨) سقطت من (أ).\n(٩) [٢٥١١] الحكم على الإسناد:\nسنده صحيح.\nوهو موقوف على زيد بن أسلم ومثله لا ويُقَال بالرأي، وقد حكمت بصحة السند مع أن عبد الرزاق الصنعاني قد تغير في آخر عمره وذلك لأمرين: الأول: أن الإمام مسلم قد أخرج في صحيحه لعبد الرزاق من طريق سلمة بن شبيب. وكفى بالإمام مسلم تحريًا ودقة مع أن الأمة قد تلقت كتابه بالقبول. =","vol":"23","page":84},{"text":"﴿إِنَّ اللَّهَ يَغفِرُ الذُّنُوبَ جَمَيعًا﴾.\n[٢٥١٢] أخبرنا عبد الله بن حامد (١)، قال: نا حامد بن محمد بن عبد الله (٢)، قال: نا محمد بن صالح الأشج (٣)، قال: نا داود بن إبراهيم (٤)، قال: نا حماد بن سلمة (٥)، عن ثابت (٦)، عن شهر بن حوشب (٧)، عن أسماء بنت يزيد (٨) قالت: سمعت النبي - ﷺ - يقرأ: ﴿قُلْ لِعِبَادِىَ الَّذِينَ أَسْرَفُوْا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوْا مِنْ رَّحمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الْذُّنُوبَ جَمِيعًا﴾ ولا يبالي (٩).\n_________\n= انظر: \"التقييد والإيضاح\" للغرالي (٤٥٩ - ٤٦١).\nالثاني: قال الإمام أحمد بن حنبل: كان عبد الرزاق يتعاهد كتبه وقال أيضًا: ما كان في كتبه فهو صحيح. \"هدى الساري\" لابن حجر (ص ٤١٩).\nوهذا يدل على أن كتبه كانت عنده قبل الاختلاط فمن حدث عنه من كتبه فسماعه صحيح. والحديث الَّذي معنا من كتبه التي رواها عن معمر بن راشد في جامعه. انظر: \"الجامع\" لمعمر بن راشد ١١/ ٢٨٨. بتحقيق حبيب الرحمن الأعظمي.\n(١) لم أجد فيه جرحًا ولا تعديلًا.\n(٢) أبو علي الرفا الهروي، ثقة، صدوق.\n(٣) ذكره ابن حبان في \"الثقات\"، وقال: يخطئ.\n(٤) لم أجد له ترجمة.\n(٥) ثقة.\n(٦) ثابت البناني، ثقة.\n(٧) مولى أسماء بنت يزيد بن السَّكَن، صدوق كثير الإرسال والأوهام.\n(٨) تُكنَّى أم سلمة ويقال أم عمر، صحابية لها أحاديث.\n(٩) [٢٥١٢] الحكم على الإسناد:\nإسناده ضعيف وذلك بما يأتي:\n١ - شهر بن حوشب صدوق كثير الإرسال والأوهام. ومما يرجح أن هذا الحديث =","vol":"23","page":85},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= من أوهامه ما نقله ابن حجر في \"تهذيب التهذيب\" ٤/ ٣٢٤ عن صالح بن محمد قوله: روى -أي شهر بن حوشب- أحاديث ينفرد بها لم يشاركه فيها أحد، وروى عنه عبد الحميد بن بهرام أحاديث طوا، عجائب، ويروي عن النبي - ﷺ - أحاديث في القراءات لا يأتي بها غيره ا. هـ.\nقلت: وقد اجتمع في هذا الحديث الأمران: تفرده به فلم يُرو إلَّا من طريقه، قال الترمذي ٥/ ٣٧٠: هذا حديث حسن غريب لا نعرفه إلَّا من حديث ثابت عن شهر ا. هـ. وقال الحاكم في \"المستدرك\" هذا حديث غريب ٢/ ٢٧٢.\nوالأمر الآخر: كون الحديث في القراءات وقد سبقت الإشارة إلى ضعفه خاصة في رواية القراءات حيث قال صالح بن محمد فيه: يروي عن النبي - ﷺ - أحاديث في القراءات لا يأتي بها غيره.\n٢ - عبد الله بن حامد الأصفهاني شيخ المصنف لم يرد فيه جرحٌ ولا تعديل.\n٣ - محمد بن صالح الأشج.\nالتخريج:\nأخرجه الإمام أحمد في \"المسند\" ٦/ ٤٥٤، ٤٥٩، ٤٦٠ (٢٧٥٦٩)، (٢٧٥٩٥)، (٢٧٦٥٦)، وإسحاق بن راهويه في \"مسنده\" ١/ ١٧٨، وعبد بن حميد في \"المنتخب\" (ص ٤٥٦)، والترمذي كتاب: التفسير، باب سورة الزمر (٣٢٣٧)، والحاكم في \"المستدرك\" ٢/ ٢٧٢ كلهم من طريق حماد بن سلمة عن ثابت عن شهر بن حوشب به.\nقال العلامة الألباني ﵀: سنده ضعيف. \"ضعيف سنن الترمذي\" (ص ٤١٠).\nفائدة: قال الحاكم في \"المستدرك\" ٢/ ٢٧٢: هذا حديث غريب عالٍ ولم أذكر في كتابي هذا عن شهر غير هذا الحديث الواحد ا. هـ.\nقلت: لقد روى الحاكم في \"المستدرك\" عن شهر بن حوشب أكثر من حديث فلعله نسي ﵀.\nانظر: ٢/ ٢٨١ (٣٠١٤) و٢/ ٦١٧ (٤٠٦٩) و٤/ ٣٦٥ (٧٩٣٨) وكلها أحاديث مرفوعة. وهناك أيضًا آثار انظر: ٢/ ٦٤٨ (٣١٥٤) و٣/ ٢٩٥ (٥١٤٧).","vol":"23","page":86},{"text":"وفي مصحف (عبد الله: \"إن الله يغفر) (١) الذنوب جميعًا لمن يشاء\" (٢).\nقوله ﴿إِنَّهُ هُوَ الْغَفُورُ الرَّحِيْمُ﴾.\n[٢٥١٣] أخبرني الحسين بن فنجويه (٣)، قال: نا محمد بن المظفر (٤)، قال: نا عمرو بن علي (٥)، قال: نا معاذ بن هشام (٦) قال حد أبي (٧)، عن عمرو بن مالك (٨)، عن أبي الجوزاء (٩)، قال: ما علمتُ أحدًا من أهل العلم ولا من أصحاب محمد - ﷺ - يقول لِذنبٍ: إن الله لا يغفر هذا (١٠).\n_________\n(١) ما بين القوسين سقط من (م).\n(٢) هي قراءة لعبد الله بن مسعود - ﵁ -. انظر: \"جامع البيان\" للطبري ٢٤/ ١٧، وهذِه من القراءات الشاذة المحمولة على التفسير ولقد رويت أيضًا عن ابن عباس - ﵁ -. انظر: \"معاني القرآن\" للفراء ٢/ ٤٢١، \"معاني القرآن\" للنحاس ٦/ ١٨٤ - ١٨٥، \"إعراب القرآن\" له أيضًا ٤/ ١٦.\n(٣) ثقة صدوق كثير رواية المناكير.\n(٤) ثقة مأمون حافظ.\n(٥) ثقة حافظ.\n(٦) صدوق ربما وهم.\n(٧) هشام بن أبي عبد الله: سَنْبَر بوزن جعفر، أبو بكر البصري الدَّسْتَوائي، ثقة ثبت وقد رمي بالقدر.\n(٨) عمرو بن مالك النكري أبو يحيى أو أبو مالك البصري، صدوق له أوهام.\n(٩) أوس بن عبد الله الرَّبَعي أبو الجوزاء بصري يرسل كثيرًا ثقة.\n(١٠) [٢٥١٣] الحكم على الإسناد:\nرجاله ثقات ما عدا معاذ بن هشام الدستوائي، وعمرو بن مالك لهما أوهام. =","vol":"23","page":87},{"text":"[٢٥١٤] وأخبرني عقيل بن محمد بن أحمد (١) أن المعافى بن زكريا (٢) أخبرهم عن محمد بن جرير (٣)، قال: نا زكريا بن يحيى وهو ابن أبي زائدة (٤)، قال: نا حجاج (٥)، قال: نا ابن لهيعة (٦)، عن أبي قَبيل (٧)، قال: سمعتُ أبا عبد الرحمن المزني (٨) يقول: نا\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ١٩/ ٤٣ قال: حدثني ابن حميد ثنا يحيى بن واضح ثنا جعفر بن سليمان عن عمرو بن مالك به، أطول مما أورده المصنف هنا. وشيخ الطبري محمد بن حميد الرازي ضعيف. \"تقريب التهذيب\" لابن حجر (٥٨٣٤).\nوأخرجه أيضًا أبو نعيم في \"حلية الأولياء\" ٣/ ٧٩ قال: حدثنا علي بن الفضل قال ثنا محمد بن أيوب قال ثنا سليمان بن حرب قال ثنا حماد بن زيد عن عمرو بن مالك به بنص الطبري.\nوفيه شيخ أبي نعيم علي بن الفضل بن العباس المعروف بالخيوطي لم أر فيه جرحًا ولا تعديلًا.\nقلت: والأثر بتعدد طرقه إلى عمرو بن مالك يرتقي إلى درجة الحسن لغيره. ويشهد له قوله تعالى في سورة الزمر هنا: ﴿إِنَّ اللَّهَ يَغفِرُ الذُّنُوْبَ جَمِيعًا﴾ وقوله تعالى في سورة النساء (١١٦) ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾.\n(١) لم أجده.\n(٢) العلامة الفقيه الحافظ الثقة.\n(٣) الإمام العالم المجتهد، عالم العصر.\n(٤) ثقة متقن.\n(٥) حجاج بن سليمان الرعيني المصري أبو الأزهر، في حديثه مناكير.\n(٦) عبد الله بن لهيعة بن عقبة الحضرمي أبو عبد الرحمن المصري صدوق خلط بعد احتراق كتبه.\n(٧) حُيَي بن هانئ بن ناضر أبو قَبيل المعافري المصري، صدوق يَهِم.\n(٨) محمد بن عبد الرحمن المرادي أبو عبد الرحمن، روى عن: أبي عبد الرحمن =","vol":"23","page":88},{"text":"أبو عبد الرحمن الجبلاني (١) أنَّه سمع ثوبان (٢) مولى رسول الله - ﷺ - يقول: ما أحب أن لي الدنيا وما فيها بهذِه الآية ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ﴾ إلى آخر الآية. فقال رجل: يا رسول الله، ومن أشرك؟ فسكت النبي - ﷺ - ثم قال: \"إلّا ومن أشرك، إلّا ومن أشرك، إلّا ومن أشرك\" (٣).\n_________\n= الجيلاني، وروى عنه: الليث بن سعد وحيوة بن شريح، ووردت نسبته هكذا في \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣٢٣ والصحيح: المزني كما هو مثبت في \"مسند الإمام أحمد ٥/ ٢٧٥ وفي \"مسند الروياني\" ١/ ٤٢٣ و\"شعب الإيمان\" للبيهقي ٥/ ٤٢٣.\nوقد ذكره كما في \"الجرح\" البخاري في \"الكنى\" (ص ٥١) في ترجمة شيخه أبو عبد الرحمن الجيلاني، ولم أجد فيه جرحًا ولا تعديلًا.\n(١) أبو عبد الرحمن الجيلاني، روى عن: بياض، وروى عنه: أبو عبد الرحمن المرادي، ولم أجد فيه جرجًا ولا تعديلًا.\n\"الكنى\" للبخاري (ص ٥١)، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٤٠٣.\n(٢) مولى النبي - ﷺ - ولازمه، صحابي مشهور.\n(٣) [٢٥١٤] الحكم على الإسناد:\nسنده ضعيف.\nفيه شيخ المصنف لم أجده، وحجاج بن سليمان الرعيني وابن لهيعة ضعياف، وفيه من لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nأخرجه الإمام أحمد في \"المسند\" ٥/ ٢٧٥ (٢٢٣٦٢)، والروياني في \"مسنده\" ١/ ٤٢٢، والطبراني في \"المعجم الأوسط\" ١/ ٦٢، والبيهقي في \"شعب الإيمان\" ٥/ ٤٢٣ كلهم من طريق ابن لهيعة به. قال ابن حجر: فيه ابن لهيعة عن أبي قبيل وهما ضعيفان \"الكاف الشاف\" ٤/ ١٣٦.","vol":"23","page":89},{"text":"[٢٥١٥] وبإسناده عن محمد بن جرير (١)، قال: نا يعقوب (٢)، قال: نا ابن عُليّة (٣)، قال: نا يونس (٤)، عن ابن سيرين (٥)، قال: قال علي - ﵁ -: ما في القرآن آية أوسع من ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ﴾ (٦).\n[٢٥١٦] وبه عن ابن جرير (٧)، قال: نا ابن حميد (٨)، قال: نا جرير (٩)، عن منصور (١٠)، عن الشعبي (١١)، عن شُتير بن شَكَل (١٢)،\n_________\n(١) الطبري الإمام العالم المجتهد، عالم العصر، صاحب التصانيف البديعة.\n(٢) أبو يوسف الدَّوْرقي، ثقة، وكان من الحفاظ.\n(٣) ثقة حافظ.\n(٤) يونس بن عبيد بن دينار العبدي، ثقة ثبت فاضل ورع.\n(٥) محمد بن سيرين الأنصاري، ثقة ثبت.\n(٦) [٢٥١٥] الحكم على الإسناد:\nإسناده ضعيف لانقطاعه.\nفإن ابن سيرين لم يسمع من علي بن أبي طالب - ﵁ -، نصّ على ذلك ابن حزم في \"المحلى\" ١٠/ ١٧٣.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٦/ ٢٤ كما نقله المصنف عنه هنا.\n(٧) الإمام العالم المجتهد عالم العصر.\n(٨) محمد بن حميد بن حبان الرازي حافظ ضعيف وكان ابن معين حسن الرأي فيه.\n(٩) جرير بن عبد الحميد بن قُرْط الضبّي الكوفي، ثقة صحيح الكتاب.\n(١٠) منصور بن المعتمر بن عبد الله السلمي أبو عَتاب الكوفي، ثقة ثبت وكان لا يدلس.\n(١١) ثقة مشهور فقيه فاضل.\n(١٢) ثقة.","vol":"23","page":90},{"text":"قال: سمعت ابن مسعود يقول: إن أكثر آية فرجًا في القرآن ﴿يَا عِبَادِىَ الَّذِينَ أَسْرَفُواْ﴾ (١) الآية.\n[٢٥١٧] وأخبرني الحسين بن محمد الحديثي (٢)، قال: نا محمد ابن علي بن الحسن الصوفي (٣)، قال: نا علي بن محمد بن ماهان (٤)، قال: نا سلمة بن شبيب (٥)، قال: قُرئ على عبد الرزاق (٦) وأنا أسمع عن معمر (٧)، عن الزهري (٨)، قال: دخل عمر بن الخطاب - ﵁ - على النبي - ﷺوهو يبكي فقال له رسول الله - ﷺ -: \"ما يبكيك يا عمر؟ \" قال: يا رسول الله، إن بالباب شابًا قد أحرق فؤادي وهو يبكي، فقال له رسول الله - ﷺ -: \"أدخله عليّ\" فدخل وهو يبكي، فقال له رسول الله - ﷺ -: \"ما شأنك يا شاب\" قال: يا رسول الله أبكاني ذنوب كثيرة وخفت من جبار غضبان عليّ. قال: \"أشركت\n_________\n(١) [٢٥١٦] الحكم على الإسناد:\nإسناده ضعيف. فيه محمد بن حميد الرازي ضعيف.\nالتخريج:\nأورده الطبري في \"جامع البيان\" ٢٤/ ١٥.\n(٢) هو ابن فنجويه. ثقة صدوق كثير رواية المناكير.\n(٣) الدينوري، ثقة أحاديثه مستقيمة.\n(٤) لم أجده.\n(٥) ثقة.\n(٦) عبد الرزاق بن همام الصنعاني، ثقة حافظ عمي في آخره فتغير وكان يتشيع.\n(٧) ابن راشد ثقة ثبت فاضل.\n(٨) الإمام محمد بن مسلم بن شهاب الزهري، ثقة حافظ، متفق على جلالته وإتقانه.","vol":"23","page":91},{"text":"بالله يا شاب؟ \" قال: لا. قال: \"أقتلت نفسًا بغير حقها؟ \" قال: لا. قال: \"فإن الله -﷿- يغفر كل ذنبك ولو مثل السماوات السبع والأرضين السبع والجبال الرواسي\" قال: يا رسول الله ذنب من ذنوبي أعظم من السماوات السبع، ومن الأرضين السبع، قال: \"ذنبك أعظم أو العرش! \" قال: ذنبي، قال: \"ذنبك أعظم أم الكرسي\"! قال: ذنبي، قال: \"ذنبك أعظم أم إلهك\"! قال: بل الله أجل وأعظم. فقال: \"إن ربّنا لعظيم ولا يغفر الذنب العظيم إلَّا الإله العظيم\" قال: \"أخبرني ما ذنبك\". قال: إني مستحي من وجهك يا رسول الله، قال: \"أخبرني ذنبك\"، قال: إني كنت رجلًا نباشًا أنبش القبر منذ سبع سنين حتَّى ماتت جارية من بنات الأنصار فنبشت قبرها فأخرجتها من كفنها ومضيت غير بعيد إذ غلبني الشيطان على نفسي فرجعت فجامعتها ومضيت غير بعيد إذ قامت الجارية فقالت: الويل لك يا شاب من ديّان يوم الدين يوم يضع كرسيه للقضاء يأخذ للمظلوم من الظالم تركتني عريانة في عسكر الموتى ووقفتني جنبًا بين يدي الله -﷿-، فقام رسول الله - ﷺ - وهو يضرب في قفاه ويقول: \"يا فاسق اخرج ما أقربك من النار\"، قال: فخرج الشاب تائبًا إلى ربه -﷿- حتَّى أتى عليه ما شاء الله ثم قال: يا إله محمد وآدم وحواء إن كنت غفرت لي فأعلم محمدًا وأصحابه وإلا فأرسل نارًا من السماء فأحرقني بها ونجني من عذاب الآخرة، قال: فجاء جبريل -﵇- وله جناحان جناح بالمشرق وجناح","vol":"23","page":92},{"text":"بالمغرب قال: السلام يقرئك السلام، قال: \"هو السلام وإليه يعود السلام\" قال: يقول: أنت خلقت خلقي، قال: \"لا، بل هو الَّذي خلقني\" قال: يقول: أنت ترزقهم، قال: \"لا بل هو يرزقني\" قال: يقول: أنت تتوب عليهم قال: \"لا بل هو الَّذي يتوب علي\" قال: فتب على عبدي. قال: فدعا النبي - ﷺ - الشاب فتاب عليه وقال: \"إن الله هو التواب الرحيم\" (١).\n\n<span data-type=\"title\" id=toc-4511>٥٤ </span>- قوله: ﴿وَأَنِيبواْ إِلَى رَبِّكُمْ﴾\nأي: وأقبلوا وارجعوا إليه بالطاعة ﴿وَأَسْلِمُواْ﴾ واخضعوا ﴿لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمْ الْعَذَابُ ثمَّ لَا تُنُصَرُونَ﴾.\n[٢٥١٨] أخبرنا أبو عبد الله الحافظ الدينوري (٢)، قال: نا أحمد ابن محمد بن إسحاق السني (٣)، قال: نا أبو يعلى الموصلي (٤)، قال: نا أبو خيثمة (٥)، قال: نا أبو أحمد الزبيري (٦)، قال: نا كثير بن\n_________\n(١) [٢٥١٧] الحكم على الإسناد:\nسنده منقطع. فإن الزهري لم يولد إلَّا بعد استشهاد عمر بنحو سبع وعشرين سنة فمولد الزهري سنة (٥٠ هـ) واستشهاد عمر سنة (٢٣ هـ).\nوفيه ابن ماهان لم أجد ترجمته.\nقلت: وفي الحديث من النكارة ما يوجب رده، والعلم عند الله.\n(٢) الحسين بن محمد بن الحسين المعروف بابن فنجويه ثقة صدوق كثير رواية المناكير.\n(٣) حافظ ثقة.\n(٤) صاحب \"المسند\"، ثقة.\n(٥) زهير بن حرب بن شداد أبو خيثمة النسائي، ثقة ثبت.\n(٦) محمد بن عبد الله بن الزبير بن عمر بن درهم الأسدي، ثقة ثبت.","vol":"23","page":93},{"text":"زيد (١)، عن الحارث بن أبي يزيد (٢)، قال: سمعت جابر بن عبد الله (٣) يقول: قال رسول الله - ﷺ -: \"إن من السعادة أن يطول عُمُر المرء ويرزقه الله الإنابة\" (٤).\n_________\n(١) كثير بن زيد السلمي أبو محمد المدني بن مافَنّه، صدوق يخطئ. روى عن: وروى عنه: حماد بن زيد ووكيع بن الجراح وأبو أحمد الزبيري وعدة. قال يحيى ابن معين: ليس بذاك. وقال في مرة أخرى: صالح وقال في رواية: ليس به بأس وقال أبو زرعة: صدوق فيه لين، وقال أبو حاتم: صالح ليس بالقوي. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٥٠، \"تهذيب الكمال\" للمزي ٢٤/ ١١٣، \"تقريب التهذيب\" (٥٦١١).\n(٢) الحارث بن أبي يزيد مولى الحكم. روى عن: جابر بن عبد الله. وروى عنه: كثير ابن زيد ومحمد بن أبي يحيى الأسلمي. ذكره ابن حبان في \"الثقات\". انظر: \"التاريخ الكبير\" للبخاري ٢/ ٢٨٥، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٩٤، \"الثقات\" لابن حبان ٤/ ١٣٦.\n(٣) صحابي مشهور.\n(٤) [٢٥١٨] الحكم على الإسناد:\nفيه الحارث بن أبي يزيد لا يوجد فيه جرح ولا تعديل سوى ذكر ابن حبان له في \"الثقات\"، وفيه أيضًا كثير بن زيد يخطئ.\nالتخريج:\nرواه أحمد في \"المسند\" ٣/ ٣٣٢ (١٤٥٦٤)، وعبد بن حميد في \"المنتخب\" (ص ٣٤٩) والبيهقي في \"الزهد الكبير\" ٢/ ٢٣٧، والحاكم في \"المستدرك\" ٤/ ٢٦٨ كلهم من طريق كثير بن زيد عن الحارث بن أبي يزيد به بزيادة في أوله عند أحمد وعبد بن حميد والبيهقي وهي: \"لا تمنوا الموت فإن هول المطلع شديد وإن سعادة المرء ... \".\nقال الحاكم: حديث صحيح الإسناد ولم يخرجاه. =","vol":"23","page":94},{"text":"<span data-type=\"title\" id=toc-4512>٥٥ </span>- قوله ﴿وَاتَّبِعُوا أَحْسَنَ مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ﴾\nوالقرآن كله حسن وإنما معنى الآية:\nقال الحسن: التزموا طاعته واجتنبوا معصيته؛ فإن الَّذي أنزل على ثلاثة أوجه: ذَكَرَ القبيح لتَجتنبه، وذكر الأدون لئلا ترغب فيه، وذكر الأحسن لِتُؤْثِرَهُ (١).\nوكذلك قال السدي: الأحسن ما أمر الله - ﷾ - به في الكتاب (٢).\nوقال ابن زيد: ﴿وَاتَّبِعُوا أَحْسَنَ مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ﴾\nيعني المحكمات وكلوا علم المتشابهات إلى عالمها (٣).\n﴿مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ بَغْتَةً وَأَنْتُمْ لَا تَشْعُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4513>٥٦ </span>- ﴿أَنْ تَقُولَ نَفسٌ﴾ يعني: لئلا تقول كقوله ﴿أَنْ تَمِيدَ بِكُمْ﴾ (٤) و﴿أَنْ تَضِلَّ﴾ (٥) و﴿أَنْ تَضِلُّواْ﴾ (٦) ونحو ذلك.\n_________\n= وقال المنذري: رواه أحمد بإسناد حسن. \"الترغيب والترهيب\" ٤/ ١٢٨.\nوقال الألباني: ضعيف وعلل ذلك بما ذكرتُه في الأعلى. \"سلسلة الأحاديث الضعيفة\" ٢/ ٢٨٩.\n(١) انظر: \"جامع البيان\" للطبري ٢٤/ ١٨، \"النكت والعيون\" للماوردي ٥/ ١٣٢، \"المحرر الوجيز\" لابن عطية ٤/ ٥٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٧٠.\n(٢) انظر المراجع السابقة.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٧٠.\n(٤) النحل: ١٥.\n(٥) البقرة: ٢٨٢. والاستشهاد بهذِه الآية ذكر في (أ) زيادة على بقية النُّسخ.\n(٦) النساء: ١٧٦.","vol":"23","page":95},{"text":"﴿يَا حَسْرَتَى﴾ يا ندامتا وحسرتا، والتحسر: الاغتمام على ما فات، سمي بذلك لانحساره عن صاحبه بما يمتنع عليه استدراكه وتلافي الأمر فيه (١) والألف في قوله ﴿يَا حَسْرَتَى﴾ هي ياء كناية المتكلم وإنما أُريد (يا حسرتي) على الإضافة ولكن العرب تحول الياء التي هي كناية اسم المتكلم في الاستغاثة ألفا، فتقول يا ويلتا ويا ندما فيخرجون ذلك على لفظ الدعاء وربما ألحقوا بها الهاء (٢) أنشد الفراء:\nيا مرحباهْ بحمارٍ نَاجِيه ... إذا أتى قربته للسَّانيه (٣)\nوربما ألحقوا بها الياء بعد الألف ليدل على الإضافة، وكذلك قرأها أبو جعفر (يا حسرتاي\") (٤).\n_________\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٢٣٤) (حسر).\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ١٧.\n(٣) البيت أنشده أبو فَقْعَس لبعض بني أسد وعند الفراء (ناهية) بدل (ناجية) وكذا نقله ابن منظور في \"لسان العرب\".\nوالسّانية: ما يسقى عليه الزرع والحيوان من بعير وغيره. \"لسان العرب\" لابن منظور ١٤/ ٤٠٤.\n(٤) قلت: أجاز الفراء في الوصل: يا حسرتاهُ ويا حسرتاهِ. \"معاني القرآن\" ٢/ ٤٢٢ وقال النحاس: وإثبات الهاء في الوصل خطأ عند جميع النحويين غيره -يعني الفراء- ولا في السَّواد -أي عامة الناس- هاء ولا قرأ به أحد اهـ \"إعراب القرآن\" للنحاس ٦/ ١٧.\nقلت: ادعاء النحاس أن السَّواد من الناس لا يقولون (يا حسرتاه) لإثبات الهاء بعد الألف مردودٌ فقد ورد في الشعر لبعض بني أسد:\nيا ربِّ يا ربّاهِ إيّاك أسَلْ ... عَفراء يا ربَّاهِ من قبل الأجل =","vol":"23","page":96},{"text":"﴿عَلَى مَا فَرَّطتُ﴾ قصرت ﴿فِي جَنْبِ اللَّهِ﴾.\nقال الحسن: في طاعة الله (١).\nوقال سعيد بن جبير: في حق الله (٢). وقال مجاهد: في أمر الله (٣).\nقال أهل المعاني: هذا كما تقول هذا صغير في جنب ذلك الماضي أي في أمره (٤).\nوقيل: في سبيل الله ودينه، والعرب تسمي السبب والطريق إلى الشيء جنبًا، تقول تجرعت في جنبك غصصًا وبلايا. أي: بسببك ولأجلك (٥).\n_________\n= وقال غيره:\nيا مرحباهِ بحمار ناهِيْه ... إذا أتى قرّبته للسَّانيه\nانظر: \"معاني القرآن\" للفراء ٢/ ٤٢٢، \"معاني القرآن\" للزجاج ٤/ ٣٥٨ - ٣٥٩.\nوأورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٧١ الألوسي \"روح المعاني\" ٢٤/ ١٧.\nوانظر \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٣، \"زاد المسير\" لابن الجوزي ٧/ ١٩٢، \"المحرر الوجيز\" لابن عطية ١٤/ ٩٧، وأبو جعفر هو: يزيد ابن القعقاع، وقيل جندب بن فيروز، وقيل فيروز القارئ المدني، ثقة. مات سنة (١٢٧) وقيل (١٣٠) روى له (د).\n\"تقريب التهذيب\" لابن حجر (٨٠٢١)، (ص ٦٢٩).\n(١) \"النكت والعيون\" للماوردي ٥/ ١٣٢، \"زاد المسير\" لابن الجوزي ٧/ ١٩٢.\n(٢) \"زاد المسير\" لابن الجوزي ٧/ ١٩٢.\n(٣) \"جامع البيان\" للطبري ٢٤/ ١٩، \"زاد المسير\" لابن الجوزي ٧/ ١٩٢.\nقلت: وكل هذِه التفاسير إنما هي تنوعٌ في الألفاظ والمعنى واحد.\n(٤) \"معاني القرآن\" للزجاج ٤/ ٣٥٩.\n(٥) انظر: \"لسان العرب\" لابن منظور ١/ ٢٧٥ (جنب).","vol":"23","page":97},{"text":"قال الشاعر:\nأفي جنب بكرٍ قطعتني ملامةً ... لعمري لقد كانت ملامتها ثنَى (١)\nوقيل: في الجانب الَّذي يؤدي إلى رضى الله -﷿- وثوابه، والعرب تسمي الجانب جَنْبًا، قال الشاعر:\nالناس جنب والأميرُ جنب (٢)\nيعني: الناس من جانب والأمير من جانب.\nقوله: ﴿وَإِنْ كُنْتُ لَمِنَ السَّاخِرِينَ﴾ المستهزئين بدين الله وكتابه ورسوله والمؤمنين به.\nقال قتادة في هذِه الآية: لم تكفه أن ضيّع طاعة الله سبحانه حتَّى جعل يسخر بأهل طاعة الله (٣).\n[٢٥١٩] أخبرني الحسين بن محمد (٤)، قال: نا هارون بن محمد (٥)، قال: نا محمد بن عبد العزيز (٦)، قال: نا سلمة (٧)،\n_________\n(١) أورده ابن منظور في \"لسان العرب\" ١٤/ ١٢١، والهروي في \"غريب الحديث\" ١/ ٦٧ ومعنى (ثِنَى): أي ليس بأول لومها فقد فعلته قبل هذا وهذا ثِنٌ بعده.\n(٢) أورده ابن منظور في \"لسان العرب\" ١/ ٢٧٨ (جنب).\n(٣) \"جامع البيان\" للطبري ٢٤/ ١٩.\n(٤) ابن فنجويه. ثقة صدوق كثير رواية المناكير.\n(٥) هارون بن محمد العطار. لم أجده.\n(٦) البصري. ثقة.\n(٧) سلمة بن شبيب. ثقة.","vol":"23","page":98},{"text":"قال: نا أبو الورد الوزان (١) بمكة عن إسماعيل (٢)، عن أبي صالح (٣) ﴿يَاحَسْرَتَا عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ﴾ قال: كان رجل عالم في بني إسرائيل ترك علمه وأخذ في الفسق وكان أتاه إبليس فقال له: لك عمر طويل فتمتع من الدنيا ثم تب، فأخذ في الفسق وكان عنده مال فأنفق ماله في الفجور فأتاه ملك الموت في أَلَذِّ ما كان فقال: من أنت. قال: أنا ملك الموت جئت لأقبض روحك، فقال: يا حسرتى على ما فرطت في جنب الله ذهب عمري في طاعة الشيطان وأسخطت ربي، فندم حين لم تنفعه الندامة قال فأنزل الله -﷿- خبره في القرآن (٤).\n\n<span data-type=\"title\" id=toc-4514>٥٧ </span>- ﴿أَوْ تَقُولَ لَوْ أَنَّ اللَّهَ هَدَانِي لَكُنْتُ مِنَ الْمُتَّقِينَ (٥٧) أَوْ تَقُولَ حِينَ تَرَى الْعَذَابَ لَوْ أَنَّ لِي كَرَّةً﴾\nرجعة إلى الدنيا ﴿فَأَكُونَ مِنَ الْمُحْسِنِينَ﴾ وفي نصب قوله\n_________\n(١) أبو الورد الوزان. لم أجده وفي (ب) أبو الدرداء.\n(٢) إسماعيل بن عبد الرحمن بن أبي كريمة السدي وهو السدي الكبير، صدوق يهم ورمي بالتشيع.\n(٣) باذان: مولى أم هانئ، ويقال: باذام. ضعيف يرسل.\n(٤) [٢٥١٩] الحكم على الإسناد:\nفيه أبو صالح باذان مولى أم هانئ ضعيف، وأبو الورد الوزان، لم أجده.\nالتخريج:\nلم أجد من خرجه وهو موقوف على أبي صالح ومثل هذا لا يقال بالرأي فإما أن يكون مرويًّا عن النبي - ﷺ - أو متلقى عن أهل الكتاب وعلى كل فالإسناد ضعيف لضعف أبي صالح.","vol":"23","page":99},{"text":"﴿فَأَكُونَ﴾ وجهان:\nأحدهما: على جواب لو.\nوالثاني: على الرد على موضع الكرة وتوجيه الكرة في المعنى أي (١) لو أن لي أن أكرّ كقول الشاعر، أنشده الفراء:\nفما لك منها غيرُ ذكرى وخشيةٍ ... وتسأل عن رُكبَانِها أين يَمَمُوا (٢)\nونصب تسأل عطفًا على موضع ذكرى، لأن معنى الكلام: فمالك منها إلَّا أن تذكر، ومنه قول الله -﷿- ﴿أَوْ يُرْسِلَ رَسُولًا﴾ (٣) عطف يرسلَ على موضع الوحي في قوله ﴿إِلَّا وَحْيًا﴾.\n\n<span data-type=\"title\" id=toc-4516>٥٩ </span>- قوله ﴿بَلَى قَدْ جَاءَتْكَ آيَاتِي فَكَذَّبْتَ بِهَا وَاسْتَكْبَرْتَ وَكُنْتَ مِنَ الْكَافِرِينَ﴾\nقراءة العامة بفتح الكاف والتاءات، وقرأت عائشة بكسرها (٤) ردتها إلى النفس، وروي ذلك عن رسول الله - ﷺ -.\n[٢٥٢٠] أخبرناه الحسين بن فنجويه (٥) ﵀ قال: نا عمر بن\n_________\n(١) في (م)، (أ): إلى.\n(٢) \"معاني القرآن\" للفراء ٢/ ٤٢٣، وعنده ما نصه: فما لك منها غير ذكري وحِسبةٍ ... والذي في \"جامع البيان\" للطبري ٢٤/ ٢٥، \"روح المعاني\" للألوسي ٢٤/ ١٨ فمالك منها غير ذكرى وحَسْرَةٍ ...). قلت: وهو أولى بالصواب لظهور المعنى والعلم عند الله.\n(٣) الشورى: ٥١.\n(٤) \"جامع البيان\" للطبري ٢٤/ ٢١، \"المحرر الوجيز\" لابن عطية ٤/ ٥٣٩، \"روح المعاني\" للألوسي ٢٤/ ١٩.\n(٥) ثقه صدوق كثير رواية المناكير.","vol":"23","page":100},{"text":"الخطاب (١)، قال: نا عبد الله بن الفضل (٢)، قال: نا سعيد بن نُصير (٣)، قال: سمعت إسحاق بن سليمان الرازي (٤)، قال: سمعت أبا جعفر الرازي (٥) يذكر عن الربيع بن أنس (٦) ح.\n[٢٥٢١] وأنبأني عبد الله بن حامد (٧)، قال: أخبرتنا سعيدة بنت حفص ابن المهتدي (٨) ببخارى (٩) قالت: حدثنا صالح بن محمد البغدادي (١٠)، قال: نا عبد الله بن يونس بن بكير (١١)، قال: نا أبي (١٢)، قال: نا عيسى بن عبد الله بن ماهان أبو جعفر الرازي (١٣)،\n_________\n(١) عمر بن الخطاب السجزي. لم يتبين لي من هو.\n(٢) لم أجده.\n(٣) أبو عثمان ويقال أبو منصور الدورقي الوراق، صدوق.\n(٤) ثقة فاضل.\n(٥) عيسى بن أبي عيسى واسم أبيه عبد الله بن ماهان، أبو جعفر الرازي مشهور بكنيته، صدوق سيء الحفظ.\n(٦) البكري أو الحنفي، صدوق له أوهام، ورمي بالتشيع.\n(٧) لم أجد لها ترجمة.\n(٨) سعيدة بنت حفص بن المهتدي لم أجد ترجمتها.\n(٩) من مُدُن الجمهوريات الإسلامية في الإتحاد السوفيتي. وتذكر المصادر أنها شرقي نهر جيحون وإليها ينسب الإمام محمد بن إسماعيل البخاري.\nانظر: \"معجم البلدان\" لياقوت ١/ ٥٨، \"معجم ما استعجم\" للبكري ١/ ٢٢٩.\n(١٠) لم يتبين لي من هو.\n(١١) عبد الله بن يونس بن بكير كوفي. يروى عن: وكيع وأبيه. روى عنه: عبد الله بن محمد بن أبي الدنيا. ذكره ابن حبان في \"الثقات\" ٨/ ٣٥٣.\n(١٢) يونس بن بكير بن واصل الشيباني أبو بكر الجمال الكوفي، صدوق يخطئ.\n(١٣) صدوق سيئ الحفظ.","vol":"23","page":101},{"text":"عن الربيع بن أنس (١)، عن أم سلمة زوج النبي - ﷺ - قالت: سمعت رسول الله - ﷺ - يقول: (بلى قد جاءتكِ آياتي فكذبتِ بها واستكبرتِ وكنتِ من الكافرين) (٢).\nعلى مخاطبة النفس.\n\n<span data-type=\"title\" id=toc-4517>٦٠ </span>- ﴿وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ﴾\nفزعموا أن له ولدًا وشريكًا ﴿وُجُوهُهُم مُسْوَدَّةٌ﴾ قال الأخفش: (ترى) غير عامل في قوله ﴿وُجُوهُهُم مُسْوَدَّةٌ﴾ إنما هو ابتداء وخبره (٣).\n\n<span data-type=\"title\" id=toc-4518>٦١ </span>- ﴿وَيُنَجِّي اللَّهُ الَّذِينَ اتَّقَوْا بِمَفَازَتِهِمْ﴾ عن الإيمان.\nقرأ أهل الكوفة بالألف على الجمع، وقرأ الباقون بغير ألف على الواحد (٤) واختاره أبو عبيد وأبو حاتم قالا: لأن المفازة هاهنا الفوز،\n_________\n(١) البكري، صدوق له أوهام ورمي بالتشيع.\n(٢) [٢٥٢٠، ٢٥٢١] الحكم على الإسناد:\nفيه عدد من الرواة لم أجد ترجمة لهم.\nالتخريج:\nأورد هذِه القراءة عن أم سلمة عن النبي - ﷺ - حفص بن عمر بن عبد العزيز بن صهبان أبو عمر الدوري في كتابه المسمى \"جزء فيه قراءات النبي - ﷺ - \" (ص ١٤٣)، وهذِه القراءة هي قراءة أبي بكر الصديق وابنته عائشة - ﵄ -.\nانظر: \"روح المعاني\" للألوسي ٢٤/ ١٩.\nقلت: هذِه القراءة ليست سبعية ولا عشرية.\n(٣) \"معاني القرآن\" للأخفش ٢/ ٦٧٢.\n(٤) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٣، \"الوافي في شرح الشاطبية\" =","vol":"23","page":102},{"text":"ومعنى الآية: بمنجاتهم من العذاب، بأعمالهم الحسنة.\n﴿لَا يَمَسُّهُمُ السُّوءُ﴾ لا يصيبهم المكروه ﴿وَلَا هُمْ يَحْزَنُونَ﴾.\n\n<span data-type=\"title\" id=toc-4519>٦٢ </span>- قوله ﴿اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ (٦٢) لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ أُولَئِكَ هُمُ الْخَاسِرُونَ <span data-type=\"title\" id=toc-4520>(٦٣)﴾</span>\n(أي مفاتيح خزائن السماوات والأرض) (١) واحدها مِقْلَاد مثل مفتاح ومفاتيح ومِقْلِيد مثل منديل ومناديل.\nوفيه لغة أخرى: أقاليد وواحدها أقليد، ويقال هي فارسية معربة: أكليد (٢).\n[٢٥٢٢] أخبرنا أبو عبد الله بن فنجويه الدينوري (٣) ﵀ بقراءتي عليه، قال: نا عبيد الله بن محمد بن شنبة (٤)، قال: نا أبو حامد أحمد بن جعفر المستملي (٥)، قال: نا عمر بن شيبة (٦)، قال:\n_________\n= لعبد الفتاح القاضي (ص ٣٥٤)، \"جامع البيان\" للطبري ٢٣/ ٢٤، \"المحرر الوجيز\" لابن عطية ٤/ ٥٣٩.\n(١) ما بين القوسين سقط من (أ).\n(٢) \"لسان العرب\" لابن منظور ٣/ ٣٦٦ (قلد)، \"غريب الحديث\" لابن قتيبة ٢/ ٥٦.\n(٣) ثقة صدوق كثير رواية المناكير.\n(٤) لم أجد فيه جرحًا ولا تعديلًا\n(٥) لم يذكر بجرحٍ أو تعديل.\n(٦) عمر بن شيبة بن أبي كثير مولى أشجع يروى عن سعيد المقبري، ونعيم المجمر. روى عنه: أبو أويس المدني. قال أبو حاتم: مجهول.\n\"التاريخ الكبير\" للبخاري ٦/ ١٦٤، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١١٥، \"ميزان الاعتدال\" ٤/ ١٢٥.","vol":"23","page":103},{"text":"نا إسماعيل بن سعيد الجُبيري (١)، قال: نا أغلب بن تميم (٢)، عن مخلد أبي الهذيل (٣)، عن عبد الرحمن أحسبه قال ابن عتبة (٤)، عن عبد الله بن عمر، عن عثمان بن عفان - ﵁ - أنَّه سأل رسول الله - ﷺ - عن تفسير هذِه الآية ﴿لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ﴾ فقال: \"يا عثمان ما سألني عنها أحد قبلك، تفسيرها لا إله إلَّا الله والله أكبر وسبحان الله وبحمده واستغفر الله لا قوة إلَّا بالله هو الأول والآخر والظاهر والباطن بيده الخير يحيي ويميت وهو على كل شيء قدير، يا عثمان: من قالها إذا أصبح أو أمسى عشر مرات أعطاه الله - ﷿ - ست خصال أما أولها فيُحرس من إبليس وجنده والثانية يحضره اثنا\n_________\n(١) إسماعيل بن سعيد الجُبيري. روى عن: أبيه، وروى عنه: بشر بن آدم الأصغر وسعيد بن سعيد المروزي ويزيد بن سنان البصري وعدة. قال أبو حاتم: شيخ أدركته ولم أكتب عنه، وقال ابن حجر: صدوق. \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٧٣، \"تهذيب الكمال\" للمزي ٣/ ١٠٣، \"تقريب التهذيب\" لابن حجر (٤٤٩).\n(٢) أغلب بن تميم بن النعمان المسعودي الكندي بصري يكنى أبا حفص، روى عن: قتادة وعن المعلي بن زياد، وروى عنه: زيد بن الحباب ومحمد بن الوزير الواسطي. قال يحيى بن معين: ليس بشيء، وقال البخاري: منكر الحديث. وقال ابن حبان: منكر الحديث يروي عن الثقات ما ليس من حديثهم حتَّى عن حد الاحتجاج به لكثرة خطأه. \"التاريخ الكبير\" للبخاري ٢/ ٧٠، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٤٩، \"المجروحين\" لابن حبان ١/ ١٧٥.\n(٣) ضعيف.\n(٤) عبد الرحمن بن عتبة بن عويم بن ساعدة. قال ابن عبد البر: لا تصح له رؤية ولا صحبة. \"جامع التحصيل\" للعلائي (ص ٢٤٤)، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٤٨، ولم يذكر فيه شيء، وانظر: \"الاستيعاب\" لابن عبد البر ٢/ ١٣٩.","vol":"23","page":104},{"text":"عشر ملكًا والثالثة يعطى قنطاران من الجنّة والرابعة يُرفع له درجة والخامسة يزوجه الله -﷿- زوجة من الحور العين والسادسة يكون له من الأجر كمن قرأ القرآن والتوراة والإنجيل وله أيضًا من الأجر كمن حج واعتمر فقبلت حجته وعمرته، فإن مات من ليلته مات شهيدًا\" (١).\n[٢٥٢٣] أخبرني أبو إسحاق إبراهيم بن أحمد بن محمد (٢) العدل ﵀ بقراءتي عليه قال: نا أحمد بن محمد بن يحيى (٣)، قال: نا أبو الحسين أحمد بن عبد الله بن زكريا الجرجاني (٤) الفقيه قال: نا\n_________\n(١) [٢٥٢٢] الحكم على الإسناد:\nإسناده منكر جدًّا.\nفيه: أغلب بن تميم، منكر الحديث.\nوفيه مخلد أبو هذيل ضعيف، وفيه عمر بن شيبة مجهول.\nالتخريج:\nرواه العقيلي في \"الضعفاء الكبير\" ٤/ ٢٣١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٥٤ من طريق أغلب بن تميم به.\nقلت: قال الذهبي عن الحديث: هذا موضوع فيما أرى.\nوقال العقيلي: إسناده فيه نظر.\nوقال ابن الجوزي: وهذا الحديث من الموضوعات النادرة التي لا تليق بمنصب رسول الله - ﷺ - لأنه منزه عن الكلام الركيك والمعنى البعيد.\nوأورده ابن الجوزي في \"الموضوعات\" ١/ ٢١٤ - ٢١٥، وابن عراق في \"تنزيه الشريعة\" ١/ ١٩٢، والسيوطي في \"اللآلئ المصنوعة\" ١/ ٨٧.\n(٢) إبراهيم بن أحمد بن محمد أبو إسحاق الطبري النحوي كان من أهل الفضل والأدب، ولم أجد فيه جرحًا ولا تعديلًا \"تاريخ بغداد\" ٦/ ١٧.\n(٣) أبو حامد البزاز العبيدي النيسابوري، ثقة مأمون.\n(٤) لم يذكر فيه جرحُ ولا تعديل.","vol":"23","page":105},{"text":"أحمد بن جعفر بن نصر الرازي (١)، قال: نا محمد بن يزيد النوفلي (٢)، قال: نا حماد بن حمد المروزي (٣)، قال: نا أبو عصمة نوح بن أبي مريم (٤)، عن أبي إسحاق (٥)، عن الحارث (٦)، عن علي (٧) - ﵁ - قال: سألت النبي - ﷺ - عن تفسير المقاليد فقال: \"يا عليّ سألت عظيمًا، المقاليد هو أن تقول عشرًا إذا أصبحت وعشرًا إذا أمسيت: لا إله إلَّا الله والله أكبر، سبحان الله والحمد لله، استغفر الله ولا حول ولا قوة إلَّا بالله هو الأول والآخر والظاهر والباطن له الملك وله الحمد يحيي ويميت بيده الخير وهو على كل شيء قدير، من قالها عشرًا إذا أصبح وعشرًا إذا أمسى أعطاه الله خصالًا ستًا أولهن: يحرسه من إبليس وجنوده فلا يكون له عليه سلطان، والثانية يعطى قنطارًا (٨) في الجنّة أثقل في ميزانه من جبل أُحد، والثالثة يرفع الله له درجة لا ينالها إلَّا الأبرار، والرابعة يزوجه الله\n_________\n(١) أحمد بن جعفر بن نصر الرازي الجمال. لم أجد فيه جرحًا ولا تعديلًا.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) كذبوه في الحديث، وقال ابن المبارك: كان يضع.\n(٥) عمرو بن عبد الله بن عبيد ويقال: على ويقال ابن أبي شعيرة الهمْداني أبو إسحاق السَّبيعي، ثقة مكثر عابد اختلط بأَخَرة.\n(٦) الحارث بن عبد الله الأعور الهمْداني الحُوتي الكوفي أبو زهير صاحب علي، ورمي بالرفض وفي حديثه ضعف، وعامة ما يرويه عن علي غير محفوظ.\n(٧) صحابي مشهور.\n(٨) في (أ): قنطارين.","vol":"23","page":106},{"text":"من الحور العين، والخامسة يشهده اثنا عشر ملكًا يكتبونه في رق منشور يشهدون له بها يوم القيامة، والسادسة كان كمن قرأ التوراة والإنجيل والزبور والفرقان ومن حج واعتمر وقبل الله حجه وعمرته وإن مات من يومه أو ليلته أو شهره طبع بطابع الشهداء فهذِه تفسير المقاليد\" (١).\nقوله ﴿لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ أُولَئِكَ هُمُ الْخَاسِرُونَ (٦٣)﴾\n\n<span data-type=\"title\" id=toc-4521>٦٤ </span>- ﴿قُلْ أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ (٦٤)﴾\nوذلك حين دُعِي إلى دين آبائه (٢).\nواختلف القراء في قوله ﴿تَأْمُرُونِّى﴾:\n_________\n(١) [٢٥٢٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا. والحديث تقدم أنَّه موضوع.\nالتخريج:\nنقلت كلام العلماء فيه والذي في المراجع هو من حديث عثمان - ﵁ - ولم أره عن علي - ﵁ - إلَّا عند المصنف هنا ونقله عنه القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٧٥، وقد عرفت حال إسناده.\nوأزيد في ذكر المصادر التي أوردت هذا الحديث على ما تقدم ذكره في الَّذي قبله فأقول:\nذكره المنذري في \"الترغيب والترهيب\" ١/ ٣٦٢، وابن مردويه وابن المنذر في: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٣/ ٢٠٧، وانظر \"الفوائد المجموعة\" للشوكاني (ص ٤٦٢ - ٤٦٣)، \"النكت البديعات على الموضوعات\" للسيوطي (ص ٢٢٧)، وانظر \"الدر المنثور\" للسيوطي ٥/ ٦٢٥ - ٦٢٦.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٥/ ٦٢٦ لابن مردويه.","vol":"23","page":107},{"text":"فقال أهل المدينة: بنون واحدة خفيفة على الحذف والتخفيف (١).\nوقرأ أهل الشام: بنونين على الأصل (٢).\nوقرأ الآخرون: بثون واحدة مشددة على الإدغام (٣).\n\n<span data-type=\"title\" id=toc-4522>٦٥ </span>- قوله ﴿وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ﴾\nالَّذي عملته قبل الشرك.\nوقال أهل الإشارة (٤): لئن طالعت غيري في السرّ (٥) ليحبطن عملك ﴿وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ﴾ ثم دله على التوحيد فقال:\n\n<span data-type=\"title\" id=toc-4523>٦٦ </span>- ﴿بَلِ اللَّهَ فَاعْبُدْ وَكُنْ مِنَ الشَّاكِرِينَ﴾ لله سبحانه على نعمه والإيمان.\n\n<span data-type=\"title\" id=toc-4524>٦٧ </span>- قوله ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾\nحين أشركوا به غيره، ثم أخبر عن عظمته فقال ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ﴾ أي ملكه ﴿يَوْمَ الْقِيَامَةِ﴾ بلا مانع ولا منازع ولا مُدّعٍ وهي\n_________\n(١) \"المحرر الوجيز\" لابن عطية ٤/ ٥٤٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٣، \"الوافي في شرح الشاطبية\" لعبد الفتاح القاضي (ص ٣٥٤).\n(٢) السابق.\n(٣) السابق.\n(٤) يقصد به أهل التفسير الإشاري وهم الصوفية ومن تبعهم من المفسرين الذين ألحقوا بتفاسيرهم هذا النوع من التفسير، والمقصود بالتفسير الإشاري هو: تأويل آيات القرآن على خلاف ما يظهر منها بمقتضى إشارات خفية تظهر لأرباب السلوك. انظر: \"التفسير والمفسرون\" للذهبي ٢/ ٣٥٢، ومن أهم كتب التفسير الإشاري: \"تفسير القرآن العظيم\" للتستري، \"حقائق التفسير\" للسلمي، \"عرائس البيان في حقائق القرآن\" لأبي محمد الشيرازي.\n(٥) في (م) تصحفت إلى (السوء).","vol":"23","page":108},{"text":"اليوم أيضًا ملكه، ونظيرها قوله ﴿مَالِكِ يَوْمٍ الدِّيِنِ﴾ (١) و﴿لِمَنِ الْمُلَكُ الْيَوْمِ﴾ (٢).\nقال الأخفش: هذا كما يقال: خراسان (٣) في قبض فلان ليس إنها في كفه، وإنما معناه إنها ملكه (٤).\n_________\n(١) الفاتحة: ٤.\n(٢) غافر: ١٦.\n(٣) خراسان: بلاد واسعة أول حدودها مما يلي العراق وآخر حدودها مما يلي الهند، وتشتمل على أمهات من البلاد منها نيسابور وهراة ومرو. \"معجم البلدان\" لياقوت ٢/ ٣٥٠.\n(٤) \"معاني القرآن\" للأخفش ٢/ ٦٧٤.\nقلت: كلام الأخفش فيه تأويل للآية فإنه نفى أن تكون الأرض في قبضة الرحمن جلَّ وعلا وأوّلها بالملك والقدرة، وقد صحت الأحاديث الدالة على أن المراد هو ظاهر الآية الكريمة وهو مذهب السلف الصالح. ففي \"صحيح البخاري\" عن أبي هريرة - ﵁ - عن النبي - ﷺ -: \"يقبض الله الأرض يوم القيامة ويطوي السماء بيمينه ثم يقول أنا الملك أين ملوك الأرض\" كتاب: التوحيد، باب: قول الله تعالى: ملك الناس (٧٣٨٢).\nوسيذكر المصنف شيئًا من هذِه الأحاديث.\nوقال ابن قيّم الجوزية في كتابه \"اجتماع الجيوش الإسلامية\" (٨٣) ما نصه: فصل في بيان ما اجتمعت عليه الأمة من السنن وأمور الديانة التي خلافها بدعة وضلالة - ثم قال - إن الله - ﷾ - اسمه له الأسماء الحسنى والصفات العلى لم يزل بجميع صفاته وهو سبحانه موصوف بأن له علمًا وقدرة ... وأنه يسمع ويرى ويقبض ويبسط وأن يديه مبسوطتان والأرض جميعًا قبضته يوم القيامة والسماوات مطويات بيمينه. . ا. هـ.\nوانظر \"الصواعق المرسلة\" لابن القيم ١/ ٢٨٣ - ٢٨٤، ٤/ ٣٥٩، ٤٢٢، \"تيسير العزيز الحميد في شرح كتاب التوحيد\" لسليمان بن عبد الله (ص ٦٦٦).","vol":"23","page":109},{"text":"وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ للطّي معان منها: الإدراج كطي القرطاس والثوب (١) بيانه قوله ﴿يَوْمَ نَطْوِى الْسَّمَاءِ كَطَيِّ الْسِّجِلِّ لِلْكُتُبِ﴾ (٢).\nومنها الإخفاء كما يقال: طويت فلانًا عن الأعيُن واطوِ هذا الحديث عني، أي: استره.\nومنها الإعراض يقال طويت عن فلان، أي: أعرضت عنه (٣).\nومنها الإفناء تقول العرب طويت فلانا بسيفي، أي: أفنيته (٤).\nوقرأت العامة ﴿مَطْوِيَاتٌ﴾ بالرفع، وقرأ عيسى بالكسر (٥) ومحلها النصب على الحال والقطع. وإنما ذكر اليمين للمبالغة في الإقتدار.\nوقيل: هو بمعنى القوة (٦) كقول الشاعر:\n_________\n(١) \"مفردات ألفاظ القرآن\" للراغب (ص ٥٣٣) (طوى)، \"لسان العرب\" لابن منظور ١٥/ ١٨.\n(٢) الأنبياء: ١٠٤.\n(٣) \"لسان العرب\" لابن منظور ١٥/ ١٩ (طوى).\n(٤) \"لسان العرب\" لابن منظور ١٥/ ١٩ (طوى)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٥٣٣).\n(٥) \"المحرر الوجيز\" لابن عطية ٤/ ٥٤١، \"روح المعاني\" للألوسي ٢٤/ ٢٦، وهي من القراءات الشواذ.\n(٦) القائل هو محمد بن يزيد، ذكره النحاس في \"معاني القرآن\" ٦/ ١٩١.\nقلت: وهذا تأويل باطل وعدولٌ عن صفة اليمين الثابتة لله تعالى، فإنه قد جاءت الآيات وصحت الأحاديث بأن لله تعالى يدًا وأنها يمين وأنه تعالى يقبض ويبسط إلى غير ذلك من الصفات الثابتة له -﷾- على وجه الكمال والجلال من غير ما تحريف ولا تعطيل ولا تأويل. وقد ذكرتُ بعض الأحاديث الدالة على ذلك عند =","vol":"23","page":110},{"text":"تلقاها عرابة باليمين (١)\nوقيل: اليمين القسم لأنه حَلَفَ أنَّه يطويها ويفنيها (٢) وهو اختيار علي بن مهدي الطبري (٣)، قال: معناه مفنيات بِقَسَمِه.\n[٢٥٢٤] حَكَى لي عنه (٤) أستاذنا أبو القاسم ابن حبيب (٥) رحمة الله عليه.\nثم نزّه نفسه فقال: ﴿عَمَّا يُشْرِكِوُنَ﴾ ثم إني أذكر بعض ما ورد من الآثار في تفسير هذِه الآية:\n[٢٥٢٥] فأخبرنا عبد الله بن حامد الأصفهاني (٦) ﵀ قراءةً عليه قال: نا محمد بن جعفر المطيري (٧)، قال: نا علي بن حرب الموصلي (٨)، قال: نا ابن فُضيل (٩)، قال:\n_________\n= قوله ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ﴾ بعد قول الأخفش معقبًا عليه. وسيذكر المصنف شيئًا من الأحاديث في هذا المعنى.\n(١) البيت للشماخ كما في \"خزانة الأدب\" للبغدادي ١/ ٤٢٣، \"جمهرة خطب العرب\" لأحمد زكي صفوت ٢/ ٣٩١ وتمام البيت:\nإذا ما رايةٌ رفعت لمجد ... تلقاها عرابة باليمين\n(٢) قلت: وهذا تأويل باطل كسابقه.\n(٣) علي بن مهدي الطبري. لم أجد ترجمة له.\n(٤) في (م) تحرف إلى (عن) والتصويب من (أ)، (جـ).\n(٥) أبو القاسم الحسن بن محمد بن الحسن بن حبيب، قيل: كذبه الحاكم.\n(٦) لم أجد فيه جرحًا ولا تعديلًا.\n(٧) ثقة مأمون.\n(٨) صدوق فاضل.\n(٩) محمد بن فضيل بن غزْوَان الضبي أبو عبد الرحمن الكوفي، صدوق رمي بالتشيع.","vol":"23","page":111},{"text":"نا الأعمش (١)، عن إبراهيم (٢)، عن علقمة (٣)، عن عبد الله (٤)، قال: جاء رجل إلى النبي - ﷺ - فقال: يا أبا القاسم، إن الله -﷿- يمسك السماوات على إصبع والأرضين على إصبع والجبال على إصبع والشجر على إصبع والخلائق على إصبع، ثم يقول هكذا بيده. فضحك النبي - ﷺ - حتَّى بدت نواجذه ثم قال ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾ (٥).\n[٢٥٢٦] وأنبأني عبد الله بن حامد (٦)، قال: نا أبو بكر أحمد بن إسحاق (٧) الفقيه قال: نا العباس بن الفضل الأسفاطي (٨)، قال: نا\n_________\n(١) سليمان بن مِهران، ثقة حافظ لكنه يدلس.\n(٢) إبراهيم النخعي، ثقة إلَّا أنَّه يرسل كثيرًا.\n(٣) علقمة بن قيس بن عبد الله النخعي الكوفي، ثقة ثبت.\n(٤) عبد الله بن مسعود. صحابي مشهور.\n(٥) [٢٥٢٥] الحكم على الإسناد:\nفيه شيخ المصنف عبد الله بن حامد لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه البخاري في كتاب: التوحيد، باب: قول الله تعالى ﴿إِنَّ اللَّهَ يُمْسِكُ الْسَّمَاوَاتِ وَالأَرْضَ أَنْ تَزُولَا﴾ (٧٤٥١) قال حدثنا موسى قال حدثنا أبو عوانة عن الأعمش به.\nوأخرجه مسلم في كتاب صفة القيامة والجنّة والنار (٢٧٨٦) قال حدثنا عمر بن حفص بن غياث حدثنا أبي حدثنا الأعمش به.\n(٦) الوزان الأصفهاني. لم أجد فيه جرحًا ولا تعديلًا.\n(٧) أبو بكر الصبغي النيسابوري الشافعي. لم يذكر بجرحٍ أو تعديل.\n(٨) العباس بن الفضل بن محمد ويقال: ابن الفضل بن بشر أبو الفضل الأسفاطي البصري، ولم يذكر بجرحٍ أو تعديل. روى عن: إسماعيل بن أبي أويس وأحمد بن عبد الله بن يونس وعدة، وروى عنه: سليمان بن أحمد الطبراني وأحمد بن =","vol":"23","page":112},{"text":"أحمد بن يونس (١)، قال: نا الفضيل بن عياض (٢)، عن منصور (٣)، عن إبراهيم (٤)، عن عبيدة (٥)، عن عبد الله (٦)، قال: جاء حبر إلى رسول الله -﷿- فقال: يا محمد أو يا أبا القاسم إن الله -﷿- يمسك السماوات يوم القيامة على إصبع والإرضين والجبال على إصبع والشجر على إصبع والثرى على إصبع وسائر الخلق على إصبع يَهُزُّهُن فيقول أنا الملك أنا الملك، فضحك رسول الله - ﷺ - تعجبا بما قال الحَبْر تصديقًا له، ثم قرأ: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ﴾ (٧).\n_________\n= إسحاق الضبعي وغيرهما. \"تاريخ دمشق\" لابن عساكر ٢٦/ ٣٩٠، \"تكملة الإكمال\" لابن نقطة ١/ ١٨٨.\n(١) أحمد بن عبد الله بن يونس، وقد ينسب لجده، ثقة.\n(٢) ثقة عابد إمام.\n(٣) منصور بن المُعْتَمِر بن عبد الله السّلمي أبو عتّاب الكوفي، ثقة ثبت وكان لا يدلّس.\n(٤) إبراهيم بن يزيد بن قيس النخعي، ثقة إلَّا إنه يرسل كثيرًا.\n(٥) عَبيدة بن عمرو السَّلْماني المرادي أبو عمرو الكوفي، تابعي كبير مخضرم، فقيه ثبت.\n(٦) عبد الله بن مسعود الصحابي المشهور.\n(٧) [٢٥٢٦] الحكم على الإسناد:\nفيه من لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه البخاري في كتاب: التوحيد، باب: قول الله تعالى ﴿لِمَا خَلَقْتُ بِيَدَى﴾ (٧٤١٤)، وأخرجه مسلم في كتاب: صفة القيامة والجنّة والنار (٢٧٨٦).","vol":"23","page":113},{"text":"[٢٥٢٧] وأخبرنا أحمد بن محمد بن يوسف القصري (١) بها، قال: نا (٢) إسماعيل بن محمد بن إسماعيل (٣) ببغداد، قال: نا الحسن بن عرفة (٤)، قال: نا محمد بن صالح الواسطي (٥)، عن سليمان بن محمد (٦)، عن عمر بن نافع (٧)، عن أبيه (٨)، قال: قال عبد الله بن عمر: رأيت رسول الله قائمًا على هذا المنبر يعني منبر رسول الله - ﷺوهو يحكي عن ربه ﵎ فقال: \"إن الله - ﷿ - إذا كان يوم القيامة جمع السماوات السبع والأرضين السبع في قبضته ﵎ ثم قال هكذا وشدّ قبضته ثم بسطها، ثم يقول: أنا الله أنا الرحمن أنا الملك القدوس أنا السلام أنا المهيمن أنا العزيز أنا الجبار\n_________\n(١) أبو الحسن الجرجاني المؤذن، لم أجد فيه جرحًا ولا تعديلًا.\n(٢) سقطت من (م).\n(٣) الصفار، ثقة إمام.\n(٤) ابن يزيد العبدي أبو علي البغدادي، صدوق.\n(٥) محمد بن صالح البطيخي الواسطي أبو إسماعيل مولى ثقيف. روى عن: سليمان ابن محمد العمري والعباس بن الفضل الأنصاري وغيرهما، وروى عنه: الحسن ابن عرفة ومحمد بن الوزير الواسطي وغيرما، ولم أجد فيه جرحًا ولا تعديلًا. \"الجرح والتعديل\" لابن أبي حاتم ٢٨٨/ ٧، \"تاربح بغداد\" للخطيب ٥/ ٣٥٥.\n(٦) سليمان بن محمد بن عاصم العمري، روى عن: أبي حازم الأعرج وغيره، وروى عنه: أبو النضر هاشم بن القاسم، ومسلم بن سعيد الواسطي ذكره ابن حبان في \"الثقات\". \"التاريخ الكبير\" للبخاري ٤/ ٣٥، \"الثقات\" لابن حبان ٨/ ٢٧٥، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٣٩.\n(٧) مولى ابن عمر، ثقة.\n(٨) نافع أبو عبد الله المدني مولى ابن عمر، ثقة ثبت فقيه مشهور.","vol":"23","page":114},{"text":"أنا المتكبر، أنا الَّذي بدأت الدنيا ولم تك شيئًا، أنا الَّذي أعدتها، أين الملوك؟ أين الجبابرة؟ \" (١).\n[٢٥٢٨] وأخبرنا الحسين بن فنجويه (٢)، قال: نا عمر بن الخطاب (٣)، قال: نا عبد الله بن الفضل (٤)، قال: نا هدبة بن خالد (٥)، قال: نا حماد بن سلمة (٦)، عن إسحاق بن عبد الله بن أبي طلحة (٧)، عن عبيد الله بن مقسم (٨)، عن ابن عمر - ﵁ - أن\n_________\n(١) [٢٥٢٧] الحكم على الإسناد:\nفيه من لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nرواه مسلم في كتاب: صفة القيامة والجنّة والنار (٢٧٨٨) ورواه البخاري من حديث أبي هريرة مختصرًا كتاب: التفسير، باب قوله ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ (٤٨١٢).\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) عمر بن الخطاب السجزي، لم أجد ترجمته.\n(٤) لم أجده.\n(٥) ثقة عابد، تفرد النسائي بتليينه.\n(٦) ثقة عابد وتغير حفظه بأخرة.\n(٧) ثقة حجة.\n(٨) عبيد الله بن مِقْسَم القرشي المدني مولى ابن أبي نمر. روى عن: جابر بن عبد الله وابن عمر وأبي هريرة وعدة. وروى عنه: إسحاق بن عبد الله بن أبي طلحة وأبو حازم سلمة بن دينار وغيرهم. قال أبو زرعة وأبو حاتم وأبو داود والنسائي: ثقة. وزاد أبو حاتم: لا بأس به. وقال ابن حجر: ثقة مشهور. \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٣٣، \"تهذيب الكمال\" للمزي ١٩/ ١٦٣، \"تقريب التهذيب\" لابن حجر (٤٣٤٤).","vol":"23","page":115},{"text":"رسول الله - ﷺ - قرأ على المنبر ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ فبسط رسول الله يديه قال: \"فمجّد (١) اللهُ نفسَه أنا الجبار أنا المتكبر أنا العزيز أنا الملك، أين الجبارون؟ أين المتكبرون؟ \" قال: فرجف المنبر حتَّى قلنا: ليخرّنّ به (٢).\n[٢٥٢٩] وأخبرني الحسين بن محمد (٣)، قال: نا عمر (٤)، قال: نا عبد الله (٥)، قال: نا أبو بكر بن أبي شيبة (٦)، قال: نا أبو أسامة (٧)، عن عمر بن حمزة (٨)،\n_________\n(١) في (م): فحمد، وبقية النسخ كما أثبته.\n(٢) [٢٥٢٨] الحكم على الإسناد:\nفيه عمر بن الخطاب السجزي شيخ ابن فنجويه وعبد الله بن الفضل، لم أجدهما.\nالتخريج:\nأخرجه الإمام مسلم في كتاب صفة القيامة والجنّة والنار (٢٧٨٨) ورواه النسائي في \"السنن الكبرى\" ٤/ ٤٠٢ ذكر أسماء الله تعالى وابن ماجة في كتاب: الزهد، باب: ذكر البعث (٤٢٧٥).\n(٣) ابن فنجويه، ثقة صدوق كثير رواية المناكير.\n(٤) عمر بن الخطاب السجزي لم أجد ترجمته.\n(٥) عبد الله بن الفضل بن ذاخرة لم أجده.\n(٦) ثقة حافظ صاحب تصانيف.\n(٧) حماد بن أسامة القرشي الكوفي أبو أسامة مشهور بكنيته ثقة ثبت ربما دلس، وكان بأخرة يحدث من كتب غيره.\n(٨) عمر بن حمزة بن عبد الله بن عمر بن الخطاب القرشي العدوي المدني العمري. روى عن: سالم بن عبد الله بن عمرو عبد الرحمن بن سعد ومحمد بن كعب القرظي وعدة، وروى عنه: حماد بن أسامة أبو أسامة ومروان بن معاوية الفزاري =","vol":"23","page":116},{"text":"عن سالم بن عبد الله (١)، قال: أخبرني عبد الله بن عمر - ﵄ - قال: قال رسول الله - ﷺ -: \"يطوي الله السماوات يوم القيامة، ثم يأخذهنّ بيده اليمنى ثم يقول: أنا الملك، أين الجبارون؟ أين المتكبرون؟، ثم يطوي الأرضين، ثم يأخذهن بشماله، ثم يقول: أنا الملك، أين الجبارون؟ أين المتكبرون؟ \" (٢).\n[٢٥٣٠] وأخبرني عبد الله بن حامد (٣) إجازة قال: نا محمد بن الحسين (٤)، قال: نا محمد بن حيويه (٥)، قال: نا أبو اليمان الحكم\n_________\n= وغيرهما. قال أحمد بن حنبل: أحاديثه مناكير. وقال يحيى بن معين: هو أضعف من عمر بن محمد بن زيد. وقال النسائي: ضعيف، وقال ابن حجر: ضعيف. \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٥٤، \"تهذيب الكمال\" للمزي ٢١/ ٣١١، \"تقريب التهذيب\" لابن حجر (٤٨٨٤).\n(١) سالم بن عبد الله بن عمر بن الخطاب أحد الفقهاء السبعة، وكان ثبتًا عابدًا فاضلًا.\n(٢) [٢٥٢٩] الحكم على الإسناد:\nضعيف لضعف عمر بن حمزة. وفيه عمر بن الخطاب السجزي وعبد الله بن الفضل، لم أجدهما.\nالتخريج:\nأخرجه مسلم في كتاب: صفة القيامة والجنّة والنار (٢٧٨٨) من حديث أبي بكر ابن أبي شيبة به قلت: وقد تابع عمر بن حمزة إسحاقُ بن عبد الله بن أبي طلحة، وهو ثقة حجة. وقد ذكر الجميع مسلم في ٤/ ٢١٤٨ كتاب صفة القيامة والجنّة والنار كما ذكره هنا المصنف.\n(٣) الوزان. لم أجد فيه جرحًا ولا تعديلًا.\n(٤) أبو بكر القطان، قال عنه الحاكم: الشيخ الصالح.\n(٥) محمد بن يحيى بن حيويه الإسفراييني. لم أجد فيه جرحًا ولا تعديلًا.","vol":"23","page":117},{"text":"ابن نافع (١)، قال: نا أبو بكر بن أبي مريم الغسّاني (٢)، عن سعيد بن ثوبان الكلاعي (٣)، عن أبي أيوب الأنصاري (٤)، عن النبي - ﷺ - أنَّه أتاه حبر من أحبار اليهود فقال: إني سائلك عن أشياء فخبّرنى بها. فقال له النبي - ﷺ -: \"أينفعك ذلك؟ \" فقال الحبر: تقول فأسمعُ، فقال الحبر: أرأيت قول الله سبحانه في كتابه ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ﴾ فأين الخلق عند ذلك؟ فقال له النبي - ﷺ -: \"هم أضياف فلن يعجزهم ما لديه\" فقال الحبر فقوله - ﷿ -: ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ فأين الخلق عند ذلك فقال النبي - ﷺ -: \"هم فيها كالرقم في الكتاب\" (٥).\n_________\n(١) الحكم بن نافع البَهْراني أبو اليمان الحمصي مشهور بكنيته. ثقة ثبت.\n(٢) ضعيف وكان قد سُرِقَ بيته فاختلط.\n(٣) سعيد بن ثوبان ذكره الدارقطني في \"سننه\" ١/ ٣٥ في سند وحكم على هذا السند بأنه حسن، ولكن صاحب\"مختصر الدارقطني\" وهو الغرياني قال عنه: مجهول. أورده المناوي في \"فيض القدير\" ٦/ ٢٩٢، وانظر \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٤، \"تعجيل المنفعة\" لابن حجر (ص ١٥٠).\nقلت: وقع تصحيف في اسم هذا الراوي، في (م)، (أ) (سعيد بن ثروان) وفي (ب) (سعد بن ثوران) والصحيح ما أثبته مستفيدًا ذلك من\"جامع البيان\" للطبري ٢٤/ ٢٧، ونقله عنه ابن كثير في \"تفسير القرآن العظيم\" ٨/ ٢٣٥.\n(٤) صحابي مشهور.\n(٥) [٢٥٣٠] الحكم على الإسناد:\nضعيف: فيه أبو بكر بن عبد الله بن أبي مريم الغساني ضعيف، وفيه سعيد بن ثوبان مجهول، وشيخ المصنف، ومحمد بن حيويه لم أجد فيهما جرحًا ولا تعديلًا. =","vol":"23","page":118},{"text":"وقال ابن عباس في هذِه الآية: كل ذلك في يمينه، وليس في يده الأخرى شيء، وإنما يستعين بشماله، المشغولة يمينه، وما السماوات\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ١٣/ ٢٥٣ - ٢٥٤، ٢٤/ ٢٧ من طريق ابن أبي مريم به مثله.\nقلت: وللحديث شواهد تدل على ثبوته، فقد أخرجه الإمام مسلم في كتاب: الحيض، باب: بيان صفة منّي الرجل والمرأة (٣١٥) من حديث ثوبان مولى رسول الله - ﷺ - أنَّه قال: كنت قائمًا عند رسول الله - ﷺ - فجاء حبر من أحبار اليهود فقال السلام عليك يا محمد فدفعته دفعة كاد يُصرع منها فقال لم تدفعني. فقلت: ألا تقول يا رسول الله. فقال اليهودي: إنما ندعوه باسمه الَّذي سماه به أهله. فقال رسول الله - ﷺ -: \"إن سمي محمد الَّذي سماني به أهلي\". فقال اليهودي جئت أسألك. فقال له رسول الله - ﷺ -: \"أينفعك شيء إن حدثتك؟ \". قال: أسمع بأذني فنكت رسول الله - ﷺ - بعود معه فقال: سَلْ. فقال اليهودي: أين يكون الناس يوم تبدل الأرض غير الأرض والسماوات؛ فقال رسول الله - ﷺ -: \"هم في الظلمة دون الجسر\".\nوأخرجه أيضًا ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٤٤٠ (٧٤٢٢) والحاكم في \"المستدرك\" ٣/ ٥٤٨ (٦٠٣٩) وقال: هذا حديث صحيح على شرط الشيخين.\nقلت: وهذا يشهد لأول حديث المصنف. أما الجزء الثاني منه فله شاهد عند أحمد في \"المسند\" ٦/ ١١٦ - ١١٧ (٢٤٨٥٦) من حديث ابن عباس قال حدثتني عائشة ﵂ أنها سألت رسول الله - ﷺ - عن قوله: ﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ فأين الناس يومئذ يا رسول الله؟ قال: \"هم على جسر جهنم\".\nقال الألباني ﵀: هذا إسناد صحيح. \"سلسلة الأحاديث الصحيحة\" للألباني ٢/ ٩٨.","vol":"23","page":119},{"text":"السبع والأرضون السبع في يد الله -﷾- إلَّا كخردلة في يد أحدكم (١).\n[٢٥٣١] وأخبرني عقيل بن أحمد (٢) أن المعافى بن زكريا (٣) أخبره عن محمد بن جرير (٤)، قال: نا ابن حميد (٥)، قال: نا سلمة (٦)، قال: حد ابن إسحاق (٧)، عن محمد (٨)، عن سعيد (٩)، قال: أتى رهط من اليهود النبيّ - ﷺ - فقالوا: يا محمد هذا، الَّذي خلق الخلق فمن خلقه؟ فغضب النبي - ﷺ - حتَّى انتُقِع (١٠) لونه، ثم ساورهم (١١) غضبًا لربه -﷿-، فجاءه جبريل يسكنه وقال: اخفض عليك جناحك يا محمد وجاءه من\n_________\n(١) \"جامع البيان\" للطبري ٢٤/ ٢٥.\n(٢) لم أجد ترجمته.\n(٣) أبو الفرج النَّهْرَواني الجريري، ثقة.\n(٤) أبو جعفر الطبري، صاحب التفسير ثقة.\n(٥) محمد بن حميد بن حيان الرازي. حافظ ضعيف وكان ابن معين حَسَن الرأي فيه.\n(٦) سلمة بن الفضل الأبْرش مولى الأنصار. صدوق كثير الخطأ.\n(٧) محمد بن إسحاق بن يسار أبو بكر المطلبي إمام المغازي، صدوق يدلس، ورُمي بالتشيع والقدر.\n(٨) محمد بن أبي محمد الأنصاري مولى زيد بن ثابت مدني. مجهول تفرد عنه ابن إسحاق.\n(٩) سعيد بن جبير السدي مولاهم الكوفي، ثقة ثبت فقيه.\n(١٠) انتقع لونه: أي تغير من هَمّ أو فزع.\n\"لسان العرب\" لابن منظور ٨/ ٣٦٣ (نقع)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٠٨.\n(١١) ساورهم أي: واثبهم، يقال ساوَرَه مُسَاورةً وسِوَارًا أي: واثبه.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٣٨٥ (سور)، \"القاموس المحيط\" للفيروزآبادي (ص ٥٢٧).","vol":"23","page":120},{"text":"الله جواب ما سألوه، قال يقول الله: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١) اللَّهُ الصَّمَدُ (٢) لَمْ يَلِدْ وَلَمْ يُولَدْ (٣) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (٤)﴾ (١) فلما تلا عليهم النبي - ﷺ - قالوا صف لنا ربك كيف خَلْقهُ وكيف عضده وكيف ذراعه فغضب النبي - ﷺ - أشد من غضبه الأول ثم ساورهم، فأتاه جبريل -﵇- فقال: مثل مقالته وأتاه بجواب ما سألوه عنه: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ﴾ (٢).\nوقال مجاهد: وكلتا يدي الرحمن يمين (٣).\n[٢٥٣٢] أخبرنا أبو محمد عبد الله بن حامد (٤)، قال: نا أبو بكر أحمد بن إسحاق (٥)، قال: نا بشر بن موسى (٦)، قال: نا\n_________\n(١) الإخلاص: ١ - ٤.\n(٢) [٢٥٣١] الحكم على الإسناد.\nضعيف. فيه:\n١ - شيخ المصنف، لم أجد له ترجمة\n٢ - محمد بن حميد الرازي، شيخ الطبري، ضعيف.\n٣ - ابن إسحاق مدلس ولم يصرح بالسماع.\n٤ - محمد بن أبي محمد مجهول.\nبالإضافة إلى أنَّه مرسل، فسعيد بن جبير تابعي وقد رفعه.\nالتخريج:\n- أخرجه الطبري في \"جامع البيان\" ٢٤/ ٢٨، ٣٠/ ٣٤٣ بالسند الَّذي ساقه المصنف هنا.\n(٣) ورد هذا في حديث عن النبي - ﷺ - يأتي تخريجه قريبًا.\n(٤) لم أجد فيه جرحًا ولا تعديلًا.\n(٥) أبو بكر، قال الذهبي: ما علمت به بأسًا.\n(٦) أبو علي الأسدي، ثقة أمين عاقل ركين.","vol":"23","page":121},{"text":"الحميدي (١)، قال: نا سفيان (٢)، قال: نا عمرو بن دينار (٣)، قال: نا عمرو بن أوس الثقفي (٤) أنَّه سمع عبد الله بن عمرو (٥) يقول: قال رسول الله - ﷺ -: \"المقْسِطُون عند الله -﷿- يوم القيامة على منابر من نور على يمين الرحمن - وكلتا يديه يمين - الذين يعدلون في حكمهم وأهليهم وماولُّوا\" (٦).\nوقال الحسين بن الفضل والأخفش: معنى الآية والأرض جميعًا والسماوات مطويات أي مضبوطات مربوطات بيمينه أي: بقدرته وهي كلها في ملكه وقبضته نحو قوله: ﴿فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ﴾ (٧) أي: وما\n_________\n(١) عبد الله بن الزبير بن عيسى القرشي الأسدي الحميدي أبو بكر، ثقة حافظ فقيه أجل أصحاب ابن عيينة.\n(٢) سفيان بن عيينة، ثقة حافظ إمام حجة إلَّا أنَّه تغير حفظه بأَخَرة وكان ربما دلس لكن عن الثقات.\n(٣) أبو محمد الأثْرم الجُمَحي مولاهم، ثقة ثبت.\n(٤) تابعي كبير ثقة.\n(٥) أبو محمد وقيل أبو عبد الرحمن أحد السابقين المكثرين من الصحابة.\n(٦) الحكم على الإسناد:\nفيه عبد الله بن حامد شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وهذا لا يضر؛ لأن رواية المصنف للحديث هي رواية نُسخةٍ والحديث ثابت عند الحميدي كما رواه المصنف هنا وإسناده صحيح.\nالتخريج:\nأخرجه الحميدي في \"مسنده\" ٢/ ٢٦٨ (٥٨٨) ومسلم في كتاب: الإمارة، باب فضيلة الإمام العادل (١٨٢٧). وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٣٣٧ في ذكر الأخبار عن وصف أمكنة الأئمة العادلة يوم القيامة. (٤٤٨٥).\n(٧) النساء: ٢٥.","vol":"23","page":122},{"text":"كانت لكم قدرة، وليس الملك لليمين دون سائر الجسد (١).\nوالله أعلم.\n\n<span data-type=\"title\" id=toc-4525>٦٨ </span>- قوله تعالى: ﴿وَنُفِخَ فِي الْصُّورِ﴾\n[٢٥٣٣] أخبرنا أبو محمد الحسن بن أحمد المخلدي (٢) إملاءً وقراءةً قال: نا عبد الله بن محمد بن مسلم الإسفراييني (٣)، قال: نا أحمد بن محمد بن أبي رجاء المصيصي (٤)، قال: نا وكيع (٥)، قال: نا سفيان (٦)، عن سليمان التيمي (٧)، عن أسلم العجلي (٨)، عن بشر بن شغاف (٩)، عن عبد الله بن عمرو، قال: سألت رسول\n_________\n(١) \"معاني القرآن القرآن\" للأخفش ٢/ ٦٧٤.\nقلت: وهذا تأويل باطل قد سبقت الإشارة إليه.\nوخلاصة القول في صفات الله تعالى هو إثبات ما أثبته الله لنفسه وما أثبته له رسوله - ﷺ - على الوجه اللائق به تعالى من غير تأويل ولا تعطيل ولا تحريف ولا تشبيه ولا تمثيل مع اعتقاد أن لله الكمال المطلق. وهذا هو مذهب أهل السنة والجماعة. انظر: \"مجموع الفتاوى\" لابن تيمية ٥/ ٥٨، \"التحف في مذاهب السلف\" (ص ٧١).\n(٢) شيخ العدالة إمام الصدق.\n(٣) أبو بكر الإسْفراييني، من الأثبات المجوِّدين.\n(٤) صدوق.\n(٥) وكيع بن الجراح بن مَليخ الرُّواسي أبو سفيان الكوفي، ثقة حافظ عابد.\n(٦) سفيان بن عيينة بن أبي عمران، ثقة حافظ فقيه إمام إلّا أنَّه تغير بأخرة، وكان ربما دلس ولكن عن الثقات.\n(٧) سليمان بن طَرْخان التيمي أبو معتمر البصري، ثقة، عابد كان يدلس.\n(٨) أسلم العجلي الربعي بصري. ثقة.\n(٩) بشر بن شَغَاف الضبي بصري. ثقة.","vol":"23","page":123},{"text":"الله - ﷺ - عن الصور فقال: \"قرن ينفخ فيه\" (١).\n﴿فَصَعِقَ مَن في السَّمَاوَاتِ وَمَن في الأَرْضِ﴾ أي: ماتوا، وهي النفخة الثانية ﴿إِلَّامَن شَاءَ اللهُ﴾ اختلفوا في الذين استثناهم -﷿-.\n[٢٥٣٤] وأخبرنا أبو علي الحسين بن محمد بن محمد الروذباري (٢)، قال: نا أبو القاسم عبد الله بن محمد بن عبد الرحيم\n_________\n(١) [٢٥٣٣] الحكم على الإسناد:\nفيه أحمد بن محمد المصّيْصي، صدوق، وباقي إسناده ثقات.\nالتخريج:\nأخرجه أحمد في \"مسنده\" ٢/ ١٩٢ (٦٨٠٥) والترمذي في كتاب: صفة القيامة باب ما جاء في شأن الصور (٢٤٣٥) وقال: حديث حسن إنما نعرفه من حديث سليمان التيمي.\nوأخرجه أيضًا أبو داود في كتاب السنة بابٌ في ذكر البعث والصور (٤٧٤٢).\nوابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٠٣ ذكر الأخبار عن وصف الصور.\nوالحاكم في \"المستدرك\" ٤/ ٦٠٤ (٨٦٨٥) وقال: هذا حديث صحيح الإسناد ولم يخرجاه.\nقلت: أخرجوه من طريق سليمان التيمي به مثله وهو عندهم - ما عدا أبي داود - عن عبد الله بن عمرو أن أعرابيًّا سأل النبي - ﷺ -. الحديث.\nوالحديث صححه الألباني ﵀، وهو كما قال لأن تفرد سليمان التيمي به والذي أشار إليه الترمذي لا يضر فهو ثقة ومن فوقه ثقات ولذلك قال الحاكم: صحيح الإسناد.\n\"تقريب التهذيب\" لابن حجر (٦٨٩) (ص ١٢٣)، \"تهذيب التهذيب\" لابن حجر ١/ ٣٩٦، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٥٩، \"صحيح سنن الترمذي\" للألباني ٣/ ١٠٥ (٢٥٨٦).\n(٢) الإمام المسند، لم يذكر بجرح أو تعديل.","vol":"23","page":124},{"text":"الشروطي العسكري (١)، قال: نا عبدان بن عبد الله بن أحمد (٢)، قال: نا محمد بن مُصَفَّى (٣)، قال: نا بقية (٤)، عن عمر بن محمد (٥)، عن زيد بن أسلم (٦) (عن أبيه) (٧)، عن أبي هريرة - ﵁ - أن رسول الله - ﷺ - سأل جبريل -﵇- عن هذِه الآية: \" ﴿فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ﴾ من أولئك الذين لم يشأ الله أن يصعقهم؟ قال: هم الشهداء متقلدين أسيافهم حول العرش\" (٨).\n_________\n(١) لم أجد ترجمته.\n(٢) عَبْدان: عبد الله بن أحمد بن موسى بن زياد أبو محمد الأَهْوازي الجواليقي عبْدان، الحافظ الحجة العلامة الصدوق.\n(٣) محمد بن مُصفّى بن بُهْلول الحمصي القرشي، صدوق له أوهام وكان يدلس.\n(٤) بقية بن الوليد بن صائد بن كعب الكَلاعي أبو يُحْمِد، صدوق كثير التدليس عن الضعفاء.\n(٥) عمر بن محمد بن زيد بن عبد الله بن عمر بن الخطاب المذني نزيل عَسْقلان، ثقة.\n(٦) زيد بن أسلم العدوي مولى عمر بن الخطاب ثقة كان يرسل.\n(٧) سقط من (م)، والاستدراك من (أ)، (ب). وأبوه هو: أسلم العدوي مولى عمر. ثقة مخضرم.\n(٨) [٢٥٣٤] الحكم على الإسناد:\nضعيف.\nفيه: بقية بن الوليد مدلس ولم يصرح بالتحديث. وفيه شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا. وفيه أيضًا أبو القاسم عبد الله بن محمد الشروطي لم أجد ترجمته.\nالتخريج:\nتابع بقية بن الوليد أبو أسامة حماد بن أسامة القرشي عند الحاكم في \"المستدرك\" ٢/ ٢٧٧ وهو ثقة. =","vol":"23","page":125},{"text":"[٢٥٣٥] وأخبرني أبو عبد الله بن فنجويه الدينوري (١) بقراءتي عليه قال: نا أبو علي بن حبش المقرئ (٢)، قال: قرئ على أبي يعلى أحمد ابن علي بن المثنى الموصلي (٣) وأنا أسمع، قال: نا يحيى بن معين (٤)، قال: نا أبو اليمان (٥) يعني الحكم بن نافع قال: نا إسماعيل بن عياش (٦)، عن عمر بن محمد (٧)، عن زيد بن أسلم (٨)، عن أبيه (٩)، عن أبي هريرة - ﵁ - عن النبي - ﷺ - أنَّه سأل جبريل عن هذِه الآية ﴿وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ﴾: من الذين لم يشأ الله أن يصعقهم؟، قال: \"هم الشهداء\n_________\n= وتابعه أيضًا إسماعيل بن عياش وهو صدوق، وقد أخرجه المصنف وسيأتي بعد هذا الحديث.\nوقد أخرجه الحاكم وقال: صحيح الإسناد ولم يخرجاه.\nوقال الذهبي: على شرط البخاري ومسلم \"تلخيص المستدرك\" ٢/ ٧٣٤ وأشار المنذري إلى ثبوته في \"الترغيب والترهيب\" ٢/ ٢١٦.\nوقال ابن حجر في \"فتح الباري\" ١١/ ٣٧١: صححه الحاكم ورجاله ثقات.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ثقة، مأمون.\n(٣) أحمد بن علي بن المثنى أبو يعلى الموصلي صاحب \"المسند\". ثقة.\n(٤) ثقة حافظ مشهور إمام الجرح والتعديل.\n(٥) الحكم بن نافع البَهْراني أبو اليمان المصيصي، ثقة.\n(٦) إسماعيل بن عيّاش بن سُلَيْم العَنَسي أبو عتبة الحِمْصي، صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٧) عمر بن محمد بن زيد بن عبد الله بن عمر بن الخطاب ثقة.\n(٨) زيد بن أسلم مولى عمر بن الخطاب، ثقة.\n(٩) أسلم العدوي مولى عمر بن الخطاب، ثقة.","vol":"23","page":126},{"text":"متقلدون أسيافهم حول عرشه تتلقاهم الملائكة يوم القيامة إلى المحشر بنجائب (١) من ياقوت (أزمتها (٢) الدرّ برحائِل (٣) السندس (٤) والاستبرق (٥) (٦) ونِمارها (٧) الين من الحرير مدّ خطاها مدّ أبصار الرجال يسيرون في الجنّة يقولون عند طول النزهة انطلقوا إلى ربنا ننظر كيف يقضي بين خلقه يضحك إليهم -﷿- وإذا ضحك إلى عبده في موطن فلا حساب عليه\" (٨).\n_________\n(١) نجائب جمع نجيب وهو النفيس الفاضل \"لسان العرب\" لابن منظور ١/ ٧٤٨ (نجب).\n(٢) الأزمّة جمع زمام وهو الخيط الَّذي في أنف الناقة وغيرها لتشدّ به. انظر: \"لسان العرب\" لابن منظور ١٢/ ٢٧٢، \"العين\" للخليل بن أحمد ٧/ ٣٥٤ (زم).\n(٣) رحائل جمع رَحْل والرّحْل: مسكن الرجل وما يصاحبه من الأثاث. \"لسان العرب\" لابن منظور ١١/ ٢٧٥ (رحل).\n(٤) السُندُس: رقيق الدِّيباج ورفِيْعُه. \"لسان العرب\" لابن منظور ٦/ ١٠٧ (سندس).\n(٥) الإستبرق: غليظ الديباج. \"لسان العرب\" لابن منظور ٦/ ١٥٧ (سندس).\n(٦) ما بين القوسين لم يذكره ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ١٥٣ حينما ذكر الحديث، بينما هو مثبت عند المصنف في النُسخ الأربع (م)، (أ)، (ب)، (جـ) فالعلم عند الله.\n(٧) في (أ): ثمارها، والتصويب من (م) وهو كذلك عند ابن كثير \"تفسير القرآن العظيم\" والنِّمار جمع نَمِرة وهي بُرْدَةٌ من صوف. لسان العرب\" لابن منظور ٥/ ٢٣٥ (نمر)، \"القاموس المحيط\" للفيروزآبادي (ص ٦٢٧).\n(٨) [٢٥٣٥] الحكم على الإسناد:\nإسناده حسن فرواية إسماعيل بن عياش عن عمر بن محمد إنما هي من قبيل روايته عن الشاميين فعمر بن محمد نزيل عسقلان وهي مدينة في الشام، ورواية ابن عياش عن الشاميين مستقيمة. =","vol":"23","page":127},{"text":"[٢٥٣٦] وأخبرني ابن فنجويه (١)، قال: نا عبد الله بن يوسف (٢)، قال: نا الحسين بن (بختويه (٣)، نا عمرو بن ثور (٤) وإبراهيم بن أبي سفيان (٥)، قالا: نا محمد بن يوسف الفريابي (٦)، قال: نا سليمان ابن) (٧) حيان (٨)،\n_________\n= التخريج:\nأورده ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ١٥٣ عن أبي يعلى به مثله.\nوقال: رجاله كلهم ثقات إلَّا شيخ إسماعيل بن عياش فإنه غير معروف.\nقلت: شيخ إسماعيل بن عياش هو أبو اليمان الحكم بن نافع كما جاء مصرحًا به هنا في رواية الثعلبي وهو ثقة.\nوالحديث صحيح دون قوله (تتلقاهم الملائكة يوم القيامة ...) إلى آخر الحديث.\nفهذِه الزيادة لم يذكرها أبو أسامه عند الحاكم ولا بقية بن الوليد عند المصنف في الرواية السابقة، ولا تبعُد أن تكون هذِه الزيادة شاذة والعلم عند الله.\nوالحديث كما سبقت الإشارة أخرجه الحاكم في \"المستدرك\" ٢/ ٢٧٧ وعزاه السيوطي لأبي يعلى كما نقله الثعلبي هنا عنه أيضًا ولم أجده في المسند ولا في المعجم له والعلم عند الله.\nوعزاه السيوطي أيضًا للدارقطني في \"الإفراد\" وابن المنذر وابن مردويه والبيهقي في \"البعث\". \"الدر المنثور\" للسيوطي ٥/ ٦٣٥، وقد نقلت أقوال العلماء عند الكلام على الرواية السابقة.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) عبد الله بن يوسف بن أحمد بن مالك. لم أجد ترجمته.\n(٣) الحسين بن محمد بن بختويه. وثقه الدارقطني.\n(٤) الجذامي، لم أجد فيه جرحًا ولا تعديلًا.\n(٥) إبراهيم بن معاوية بن ذكوان بن أبي سفيان، من مشاهير المحدثين، لم يذكر بجرح أو تعديل.\n(٦) ثقة فاضل.\n(٧) ما بين القوسين ساقط من (م).\n(٨) أبو خالد الأحمر الكوفي، صدوق يخطئ.","vol":"23","page":128},{"text":"عن محمد بن إسحاق (١)، عن يزيد الرقاشي (٢)، عن أنس بن مالك - ﵁ - قال: تلا رسول الله - ﷺ - ﴿وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ﴾ قالوا: يا رسول الله، من هؤلاء الذين استثنى -﷿-؟؟ قال: \"هو جبريل وميكائيل وإسرافيل وملك الموت فيقول: (يا ملك الموت) (٣) خذ نفس إسرافيل (فيأخذ نفس إسرافيل) (٤). فيقول: يا ملك الموت، من بقي فيقول: سبحانك ربنا تباركت وتعاليت ذا الجلال والإكرام بقي جبريل وميكائيل وملك الموت. فيقول: يا ملك الموت، خذ نفس ميكائيل فيأخذ نفس ميكائيل فيقع كالطود العظيم فيقول: يا ملك الموت من بقي فيقول: سبحانك ربي تباركت وتعاليت ذا الجلال والإكرام بقي جبريل وملك الموت. فيقول: مُتْ (٥) يا ملك الموت فيموت، قال: فيقول يا جبريل من بقي فيقول تباركت وتعاليت ذا الجلال والإكرام وجهك الباقي الدائم وجبريل الميت الفاني قال: يا جبريل، لابد من موتك فيقع ساجدًا يَخفِقُ جناحيه فيقول: سبحانك ربي تباركت وتعاليت ذا الجلال والإكرام\" فقال رسول الله - ﷺ -: \"إنّ فَصْل خَلْقِه على خَلْق ميكائيل كالطود العظيم على الضرب من الضراب\".\n_________\n(١) أبو بكر المطّلبي إمام المغازي صدوق يدلس، ورُمي بالتشيع والقدر.\n(٢) أبو عمرو البصري. زاهد ضعيف.\n(٣) ما بين القوسين ساقط من (م)، (أ) والاستدراك من (ب).\n(٤) ما بين القوسين ساقط من (م)، (أ) والاستدراك من (ب).\n(٥) ساقط من (أ)، (ب).","vol":"23","page":129},{"text":"[٢٥٣٧] وأخبرني عبد الرحمن بن أحمد بن جعفر (١)، قال: نا حاجب بن أحمد بن يرحم (٢)، قال: نا محمد بن حماد (٣)، قال: نا محمد بن الفضيل (٤)، عن سليمان التيمي (٥)، عن أبي نضرة (٦)، عن جابر (٧) - ﵁ - في قوله - ﷿ -: ﴿وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ﴾ قال: موسى ممن استثنى الله فلا يصعق وذلك بأنه قد صعق مرةً (٨) يدل عليه:\n_________\n= [٢٥٣٦] الحكم على الإسناد:\nضعيف وذلك لما يأتي:\n١ - يزيد الرقاشي ضعيف.\n٢ - محمد بن إسحاق مدلس وقد عنعن.\n٣ - عبد الله بن يوسف، لم أجده.\nبالإضافة إلى عمرو بن ثور وإبراهيم بن أبي سفيان لم أجد فيهما جرحًا ولا تعديلًا.\nالتخريج:\nعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٣٠ للفريابي.\nوعبد بن حميد وأبي نصر السجزي في \"الإبانة\" وابن مردويه عن أنس به.\n(١) لم أجد ترجمته.\n(٢) حَاجبُ بن أحمد بن يَرْحُم، أبو محمد الطُّوسي، مختلف فيه.\n(٣) الأبيوردي الزاهد، ثقة.\n(٤) أبو عبد الرحمن الضبّي، صدوق، عارف، رُمي بالتشيع.\n(٥) سليمان بن طَرْخان التيمي أبو معتمر البصري، ثقة، عابد، كان يدلس.\n(٦) المنذر بن مالك بن قُطَعة العبدي العَوَقي البصري أبو نَضْرة مشهور بكنيته. ثقة.\n(٧) جابر بن عبد الله بن عمرو بن حرام الأنصاري ثم السَّلَمي.\nصحابي ابن صحابي.\n(٨) [٢٥٣٧] الحكم على الإسناد:\nفيه شيخ المصنف عبد الرحمن بن أحمد بن جعفر لم أجد ترجمته، وبقية سنده حسن وهو موقوف على جابر - ﵁ -. =","vol":"23","page":130},{"text":"[٢٥٣٨] ما أخبرني عقيل بن أحمد (١) أن أبا الفرج البغدادي القاضي (٢) أخبرهم عن محمد بن جرير (٣)، قال: نا أبو كريب (٤)، قال: نا عبدة بن سليمان (٥)، قال: نا محمد بن عمرو (٦)، قال: نا أبو سلمة (٧)، عن أبي هريرة - ﵁ - قال: قال يهودي بسوق المدينة: والذي اصطفى موسى على البشر. قال: فرفع رجل من الأنصار يده فصك بها وجهه، فقال: تقول هذا وفينا رسول الله - ﷺ - (فقال رسول الله - ﷺ -) (٨): ﴿وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ﴾ فأكون أنا أول من يرفع رأسه فإذا موسى آخذ بقائمة من قوائم العرش فلا أدري أرفع رأسه قبلي أم كان ممن استثنى -﷿-\" (٩).\n_________\n= التخريج:\nعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٣١ لابن المنذر. .\n(١) الجرجاني لم أجد ترجمته.\n(٢) المعافى بن زكريا بن يحيى أبو الفرج، ثقة.\n(٣) أبو جعفر الطبري الإمام العلم المجتهد، صاحب التصانيف.\n(٤) محمد بن العلاء بن كُرَيْب الهمْداني، ثقة حافظ.\n(٥) عَبدة بن سليمان الكلابي أبو محمد الكوفي، ثقة ثبت.\n(٦) أبو الحسن الليثي المدني، صدوق له أوهام.\n(٧) أبو سلمة بن عبد الرحمن بن عوف الزهري المدني، قيل اسمه عبد الله وقيل إسماعيل، ثقة مكثر.\n(٨) ما بين القوسين سقط من (م)، والاستدراك من (أ)، (ب).\n(٩) [٢٥٣٨] الحكم على الإسناد:\nفيه شيخ المصنف عقيل بن محمد بن أحمد لم أجد ترجمته، وهذا لا يضر فرواية =","vol":"23","page":131},{"text":"وقال كعب الأحبار: اثنا عشر حملة العرش وجبريل وميكائيل وإسرافيل وملك الموت (١).\nوقال الضحاك: هم رضوان والحور ومالك والزبانية (٢).\nوقال قتادة: الله أعلم بثنياه (٣).\nوقال الحسن: ﴿إِلَّا مَنْ شَاءَ اللَّهُ﴾ يعني: الله وحده (٤).\n_________\n= المصنف لهذا الحديث إنما هي رواية نسخة، والحديث مخرجٌ عند الطبري.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٤/ ٣١ بالسند الَّذي رواه عنه المصنف هنا وسنده حسن، وأخرجه كذلك الترمذي في أبواب التفسير، في سورة الزمر (٣٢٤٥) عن أبي غريب به. وقال هذا حديث حسن صحيح.\nوأحمد في \"المسند\" ٢/ ٤٥٠ (٩٨٢١)، وابن ماجة في كتاب: الزهد، باب: ذكر البعث (٤٢٧٤) وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٠١ باب إخباره - ﷺ - عن البعث.\nقلت: كلهم أخرجوه من طريق محمد بن عمرو به من حديث أبي هريرة. ومحمد بن عمرو صدوق فإسناده حسن. لكن الحديث صحيح.\nوذلك لرواية البخاري له من طريق آخر عن أبي هريرة. كتاب: أحاديث الأنبياء، باب: قوله تعالى ﴿وَإنَّ يُوْنُسَ لَمِنَ الْمُرْسَلِينَ (١٣٩)﴾ (٣٤١٤).\n(١) أورده النحاس في \"معاني القرآن\" ٦/ ١٩٣.\n(٢) وأورده السيوطي في \"الدر المنثور\" ٥/ ٦٣٠ عن أنس مرفوعًا وعزاه للفريابي وعبد بن حميد وأبي نصر السجزي في الإبانة وابن مردويه.\n(٣) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٨٠، والألوسي في \"روح المعاني\" ٢٤/ ٢٨.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٨٠.","vol":"23","page":132},{"text":"وقيل: عقارب النار وحيّاتها (١).\n﴿ثُمَّ نُفِخَ فِيهِ﴾ أي في الصور ﴿أُخْرَى﴾ أي مرة أخرى ﴿فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ﴾ من قبورهم ﴿يَنْظُرُونَ﴾ إلى البعث (٢). وقيل: ينظرون أمر الله فيهم (٣). قال الحكماء: ووجه النفخ في الصور أنها علامة جعلها الله -﷿- ليتصور بها العاقل آخر الأمر ثم تجديد الخلق.\n\n<span data-type=\"title\" id=toc-4526>٦٩ </span>- ﴿وَأَشْرَقَتِ﴾ وأضاءت ﴿الْأَرْضُ﴾\nوقرأ عبيد بن عمير (٤) (وأُشرقت) (٥) على لفظ ما لم يسم فاعله،\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٨٠.\nقلت: تعيين من استثناهم الله من الصعق لا يُصار إليه إلا بدليلٍ ثابت، والذي ثبت به الدليل هم الشهداء ويتوقف فيما عداهم حتى يثبت به دليل.\nوأما ما ورد في حق موسى -﵇- فنعم؛ الحديث فيه ثابت لكنه ليس صريحًا في الاستثناء فقد جاء فيه قوله ﵊: \" ... فلا أدري أرفع رأسه قبلي أم كان ممن استثنى الله - ﷺ -\".\nقال ابن كثير ﵀ في \"تفسير القرآن العظيم\" ١٠/ ٤٣٦ في سورة النمل: (فيفزع من في السماوات والأرض إلا من شاء الله، وهم الشهداء فإنهم أحياء عند ربهم يرزقون) اهـ.\n(٢) \"النكت والعيون\" للماوردي ٥/ ١٣٦، \"الجامع لأحكام القرآن\" ١٥/ ٢٨١.\n(٣) السابق.\n(٤) عُبيد بن عُمير بن قتادة الليثي أبو عاصم المكي. مجمع على ثقته. مات قبل ابن عمر. روى له (ع).\n\"تقريب التهذيب\" لابن حجر (٤٣٨٥) (ص ٣٧٧)، \"سير أعلام النبلاء\" ٤/ ١٥٦.\n(٥) وهي قراءة لابن عباس أيضًا محمولة على التفسير كما قاله القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٨٢ وهي من الشواذ. انظر: \"المحتسب\" لابن جني ٢/ ٢٨٦.","vol":"23","page":133},{"text":"كأنها جعلت مضيئة ﴿بِنُورِ رَبِّهَا﴾ قال أكثر المفسرين: بضوء ربها، وذلك حين يبرز الرحمن لفصل القضاء بين خلقه فما يتضارون في نوره إلا كما يتضارون في الشمس في اليوم الصَّحْو الذي لا دَجْن فيه (١).\nوقال الضحاك: بحكم ربها (٢). وقال السدي: بعدل ربها (٣).\nويقال إن الله -﷿- يخلق في القيامة نورًا يلبسه وجه الأرض فتشرق به (٤).\nويقال: إن الله -﷿- يتجلى للملائكة فتشرق الأرض بنوره (٥).\nوأراد بالأرض عرصات القيامة (٦).\n_________\n(١) \"جامع البيان\" للطبري ٢٤/ ٣٢، \"تفسير القرآن\" للسمعاني ٤/ ٤٨١، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ١٥٣ وهو مروي عن قتادة ذكره الطبري.\nومعنى يتضارون أي: لا يُخالف بعضهم بعضا، يُقال: ضاررتُه مضارَّة وضِرَارًا أي خالفتُه. \"معاني القرآن\" للنحاس ٦/ ١٩٦.\nوالدّجْن: الغيم أي: لا غيم فيه فهو صحو.\n\"القاموس المحيط\" للفيروز آبادي (ص ١٥٤٢).\nويقال أيضًا في مثله: لا دَفَنَ فيه أي: لا كدرة فيه فهو صافٍ، والدَفَن هو الدخان. \"غريب الحديث\" لابن الجوزي ١/ ٣٢٩.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٨٢.\n(٣) \"تفسير القرآن\" للسمعاني ٤/ ٤٨١، \"النكت والعيون\" للماوردي ٥/ ١٣٦ والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٨٢ ونسبوه للحَسَن. قلت: هذا القول والذي قبله معناه واحد.\n(٤) انظر: الحاشية السابقة.\n(٥) قلت: هذا راجع للقول الأول الذي عليه أكثر المفسرين.\n(٦) قال الرازي في \"مفاتيح الغيب\" ٢٧/ ١٧: هذِه الأرض المذكورة ليست هي =","vol":"23","page":134},{"text":"﴿وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ﴾ قال ابن عباس - ﵁ -: يعني الذين يشهدون للرسل بتبليغ الرسالة (١).\nوقال السدي: يعني الذين استشهدوا في طاعة الله (٢).\nوقيل: هم الحفظة (٣) يدل عليه قوله ﴿وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ﴾ (٤).\n_________\n= الأرض التي يقعد عليها الآن بدليل قوله تعالى ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ﴾ [إبراهيم: ٤٨] وبدليل قوله تعالى ﴿وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً (١٤)﴾ [الحاقة: ١٤] بل هي أرض أخرى يخلقها الله تعالى لمحفل يوم القيامة ا. هـ.\nفائدة: هذِه الآيات من سورة الزمر هي من تفسير الفخر الرازي نفسه بيقين لأنه أثناء التفسير ٢٧/ ١٥ لها أشار إلى كتاب له أسماء \"تأسيس التقديس\" وهو له بلا ريب، وكذلك ذكره في آخر السورة تاريخ تمامه منها وذلك سنة (٦٠٣) وهي قبل وفاته بسنة واحدة ومن المعلوم أن الرازي لم يكمل تفسيره بل وصل فيه على حد غير معروف ثم أكمله عالم آخر ولم يتميز الحد الفاصل بين تفسيريهما.\nثم إن للعلامة المحقق عبد الرحمن بن يحيى المعلمي بحثا قيّما حول تفسير الفخر الرازي، بين فيه باجتهادٍ معتمدٍ على الاستقراء والملاحظة مواطن تفسير الرازي من غيره. فليراجع نفسه الفائدة. والرسالة قد طبعت ضمن مجموعة رسائل أعدّها وعلق عليها ماجد بن عبد العزيز الزّيادي. واسم الرسالة: \"مجموعٌ فيه رسائل العلامة عبد الرحمن بن يحيى المعلمي\".\n(١) \"جامع البيان\" للطبري ٢٤/ ٣٣، \"زاد المسير\" لابن الجوزي ٧/ ١٩٨، \"النكت والعيون\" للماوردي ٥/ ١٣٧.\n(٢) الحاشية السابقة.\n(٣) \"زاد المسير\" لابن الجوزي ٧/ ١٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٨٣.\n(٤) ق: ٢١.","vol":"23","page":135},{"text":"﴿وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-4527>٧٠ </span>- ﴿وَوُفِّيَتْ كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا يَفْعَلُونَ (٧٠) وَسِيقَ الَّذِينَ كَفَرُوا﴾\nسوقًا عنيفًا يسحبون على وجوههم ﴿إِلَى جَهَنَّمَ زُمَرًا﴾ أفواجًا بعضها على إثر بعض كل أمة على حدة.\nوقال أبو عبيدة والأخفش: يعني جماعات في تفرقة واحدتها زُمْرة (١).\n﴿حَتَّى إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا﴾ السبعة وكانت قبل ذلك مغلقة. واختلف القراء في قوله ﴿فُتِحَتْ﴾ (وفتِّحت) فخففهما أهل الكوفة وشددهما الآخرون على التكثير (٢).\n﴿وَقَالَ لَهُمْ خَزَنَتُهَا﴾ توبيخًا وتقريعًا لهم ﴿أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُونَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَذَا قَالُوا بَلَى وَلَكِنْ حَقَّتْ كَلِمَةُ الْعَذَاب﴾ وهي قوله -﷿- ﴿لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَمِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ (٨٥)﴾ (٣) ﴿عَلَى الْكَافِرِينَ﴾.\n_________\n(١) قال الراغب في \"مفردات ألفاظ القرآن\" (ص ٣٨٣) (زمر): زُمَرًا جمع زُمْرَةٍ وهي الجماعة القليلة. وانظر \"مختار الصحاح\" للرازي (ص ١١٦) (زمر).\nوانظر \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ١٨٤.\n(٢) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٤، \"السبعة\" لابن مجاهد (ص ٥٦٣)، \"الحجة\" لابن خالويه (ص ٣١١).\n(٣) السجدة: ١٣.","vol":"23","page":136},{"text":"<span data-type=\"title\" id=toc-4529>٧٢ </span>- ﴿قِيلَ ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا فَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ (٧٢)﴾\n\n<span data-type=\"title\" id=toc-4530>٧٣ </span>- قوله -﷿- ﴿وَسِيق﴾ وحشر ﴿الَّذِينَ اتَّقَوْا رَبَّهُمْ﴾\nفأطاعوه ولم يشركوا به ﴿إِلَى الْجَنَّةِ زُمَرًا﴾ ركبانا ﴿زُمَرًا حَتَّى إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا﴾ الواو فيه واو الحال (١) مجازه: وقد فتحت أبوابها، فأدخل الواو هاهنا لبيان أنها كانت مفتحة قبل مجيئهم، وحذفها من الآية السابقة لبيان أنها كانت مغلقة قبل مجيئهم.\nويقال: زِيْدُت الواو هاهنا لأن أبواب الجنة ثمانية وأبواب الجحيم سبعة فرقًا بينهما (٢).\n[٢٥٣٩] وحكى شيخنا عبد الله بن حامد (٣)، عن أبي بكر بن عبدش (٤) رحمهما الله أنها تسمى واو الثانية قال: وذلك من عادة قريش أنهم يعدون العدد من الواحد إلى الثانية فإذا بلغوا الثانية زادوا فيها واوًا فيقولون: خمسة سته سبعة وثمانية، يدل عليه قوله ﴿سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا﴾ (٥)،\nوقال سبحانه: ﴿التَّائِبُونَ الْعَابِدُونَ﴾ (٦)، فلما بلغ الثامن من\n_________\n(١) \"زاد المسير\" لابن الجوزي ٧/ ١٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٨٥.\n(٢) السابق.\n(٣) عبد الله بن حامد الوزان الأصبهاني. لم يذكر فيه جرح ولا تعديل.\n(٤) هو محمد بن أحمد بن عبدوس النحوي، لم يذكر بجرح أو تعديل.\n(٥) الحاقة: ٧.\n(٦) التوبة: ١١٢.","vol":"23","page":137},{"text":"الأوصاف قال: ﴿وَالنَّاهُونَ عَنِ الْمُنْكَرِ﴾ (١) وقال: ﴿وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ﴾ (٢) وقال تعالى ﴿ثَيِّبَاتٍ وَأَبْكَارًا﴾ (٣).\nوقيل: زيادة الواو في صفة الجنة علامة لزيادة رحمة الله -﷿- على غضبه وعقوبته.\n﴿وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ﴾ قال قتادة: إذا قطعوا النار حُبسوا على قنطرة بين الجنة والنار فيقتص بعضهم من بعض حتى إذا هذبوا وطيبوا قال لهم رضوان وأصحابه: سلام عليكم طبتم فادخلوها خالدين (٤).\n[٢٥٤٠] وأخبرنا أبو صالح شعيب بن محمد البيهقي (٥) ﵀، قال: نا أبو حاتم مكي بن عبدان التميمي (٦)، قال: نا أبو الأزهر أحمد بن الأزهر السليطي (٧)، قال: نا روح بن عبادة القيسي (٨)، قال: نا إسرائيل (٩)، عن أبي إسحاق (١٠)، عن عاصم\n_________\n(١) التوبة: ١١٢.\n(٢) الكهف: ٢٢.\n(٣) التحريم: ٥.\n(٤) \"زاد المسير\" لابن الجوزي ٧/ ٢٠٢، \"الجامع لأحكام القرآن\" ١٥/ ٢٨٦.\n(٥) مستور.\n(٦) ثقة.\n(٧) صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٨) ثقة.\n(٩) أبو يوسف الكوفي، ثقة يكلم فيه بلا حجة.\n(١٠) عمرو بن عبد الله بن عبيد، ويقال علي، ويقال ابن أبي شعيرة الهمْداني أبو إسحاق السَّبيعي، ثقة مكثر عابد.","vol":"23","page":138},{"text":"ابن ضمرة (١)، عن علي (٢) - ﵁ - أنه سئل عن هذِه ﴿وسيق الذين اتقوا ربهم إلى الجنة زمرا حتى إذا جاؤوها﴾ فقال: سيقوا إلى أبواب الجنة حتى إذا انتهوا إليها وجدوا عند بابها شجرة يخرج من تحت ساقها عينان فعَمِدُوا إلى إحداهما فتطهروا فيها فجرت عليهم بنضرة النعيم، فلن تَغْبرّ أبشارُهم بعدها أبدًا، ولن تشعث أشعارهم بعدها أبدًا، كأنما دُهنوا بالدّهان، ثم عَمِدُوا إلى الأخرى فشربوا منها، فأذهبت ما في بطونهم من أذى أو قذى، وتتلقاهم الملائكة على أبواب الجنة: سلام عليكم طبتم فادخلوها خالدين، ويلقى كل غلمان صاحبهم، يطِفون (٣) به فعل الولدان بالحميم جاءَ من الغيبة يقولون: أبشر قد أعدّ الله ﵎ لك كذا، وأعدّ لك كذا. وينطلق غلام من غلمانه يسعى إلى أزواجه من الحور العين فيقول: هذا فلان باسمه في الدنيا، قد قدم فيقلن: أنت رأيته؟ فيقول: نعم. فيستخِفّهُن الفرح حتى يخرجن إلى أُسْكُفَّة (٤) الباب ويجيء فيدخل فإذا سرر موضونة وأكواب موضوعة ونمارق مصفوفة وزرابي مبثوثة،\n_________\n(١) عاصم بن ضَمْرَة السِّلولي الكوفي، صدوق.\n(٢) الصحابي الجليل.\n(٣) هكذا هي في النسخ الأربع ومصادر الرواية وسيأتي ذكرها.\n(٤) الأُسْكُفَّة: عتبة الباب التي يوطأ عليها وقد تطلق على العتبة العليا وقد تطلق على العتبة السفلى.\n\"لسان العرب\" لابن منظور ٩/ ١٥٦ (سكف)، \"المصباح المنير\" للرازي ١/ ٣٨٢ (الإسكاف).","vol":"23","page":139},{"text":"ثم ينظر إلى تأسيس بنيانه فإذا هو قد أسس على جندل (١) اللؤلؤ بين أخضر وأحمر وأصفر وأبيض من كل لون، ثم يتكئ على أريكة من أرائكه، ثم يرفع طرفه إلى سقفه، فلولا أن الله -﷿- قدر له الأَلمَّ أن يذهب بصره أنه مثل البرق، فيقول: الحمد لله الذي هدانا لهذا وما كنا لنهتدي لولا أن هدانا الله، قال فتناديهم الملائكة أن تلكم الجنة أورثتموها بما كنت تعملون (٢).\nواختلف أهل العربية في جواب قوله ﴿حَتَّى إِذَا﴾:\nفقال بعضهم: جوابه ﴿فُتِحَتْ﴾ والواو فيه مقحمة زائدة مجازها: حتى إذا جاءوها فتحت أبوابها (٣)، كقوله: ﴿ولَقَدْ آتَيْنَا مُوسَى وَهَارُونَ﴾\n_________\n(١) في (ب): (جدل) وفي (جـ): (جبل) والتصويب من (م)، (أ). والجندل: الحجارة. \"لسان العرب\" لابن منظور ١١/ ١٢٨، \"العين\" للخليل بن أحمد ٦/ ٢٠٦.\n(٢) [٢٥٤٠] الحكم على الإسناد:\nفيه شيخ المصنف أبو صالح شعيب بن محمد البيهقي مستور، وبقية سنده حسن.\nالتخريج:\nأخرجه ابن المبارك في \"الزهد\" (ص ٥٠٩)، والبغوي في \"الجعديات\" (ص ٣٧٤)، والطبري في \"جامع البيان\" ٢٤/ ٣٥، وعبد الرزاق في \"تفسير القرآن\" ٢/ ١٧٦، والضياء المقدسي في \"الأحاديث المختارة\" ٢/ ١٦٠، ١٦٢، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٦٢ كلهم عن أبي إسحاق عن عاصم بن ضمرة عن علي - ﵁ - موقوفًا عليه.\nوعزاه السيوطي أيضًا لابن راهويه وعبد بن حميد وابن أبي الدنيا في صفة الجنة والبيهقي في البعث \"الدر\" ٥/ ٦٣٩.\n(٣) \"معاني القرآن\" للزجاج ٤/ ٣٦٤، \"زاد المسير\" لابن الجوزي ٧/ ٢٠١.","vol":"23","page":140},{"text":"﴿الْفُرْقَانَ وَضِيَاءً﴾ (١) أي ضياءً. وقيل: جوابه قوله ﴿وَقَالَ لَهُمْ خَزَنَتُهَا﴾ والواو فيه ملغاة تقديره: حتى إذا جاءوها وفتحت أبوابها وقال لهم خزنتها (٢)، كقول الشاعر:\nفإذا وذلك يا كبيشة لم يكن ... إلاّ توهّمَ حالمٍ بخيالِ (٣)\nأراد فإذا ذلك لم يكن.\nوقال بعضهم: جوابه مضمر ومعنى الكلام: حتى إذا جاءوها وفتحت أبوابها وقال لهم خزنتها سلام عليكم طبتم فادخلوها خالدين دخلوها وقالوا الحمد لله (٤).\nوقال أبو عبيدة: جوابه محذوف مكفوف عن خبره والعرب تفعل هذا لدلالة الكلام عليه (٥)، قال الأخطل (٦) في آخر قصيدته:\nخلا أن حيًّا من قريش تفضلوا ... على الناس أو أن الأكارم نَهْشَلًا (٧)\n_________\n(١) الأنبياء: ٤٨.\n(٢) \"جامع البيان\" للطبري ٢٤/ ٣٦، \"زاد المسير\" لابن الجوزي ٧/ ٢٠١.\n(٣) البيت لتميم بن مقبل.\nوالبيت ذكره الطبري في \"جامع البيان\" ٢٤/ ٣٦، وابن منظور في \"لسان العرب\" ١٢/ ٥٥١، وابن الجوزي في \"زاد المسير\" ٧/ ٢٠٠.\n(٤) \"جامع البيان\" للطبري ٢٤/ ٣٦، \"زاد المسير\" لابن الجوزي ٧/ ٢٠٠.\n(٥) \"جامع البيان\" للطبري ٢٤/ ٣٦.\n(٦) الأخطل شاعر زمانه واسمه غياث بن غوث التغلبي النصراني.\n(٧) البيت مذكور في \"جامع البيان\" للطبري ٢٤/ ٣٦، \"لسان العرب\" لابن منظور =","vol":"23","page":141},{"text":"وقال عبد مناف بن ربع (١) في آخر قصيدة له:\nحتى إذا أسلكوهم في قُتائِدةٍ ... شَلاّ كما تَطْرُدُ الجَمَّالة الشُّرُدا (٢)\n\n<span data-type=\"title\" id=toc-4531>٧٤ </span>- قوله -﷿- ﴿وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ﴾\nيعني أرض الجنة وهو قوله سبحانه ﴿وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ (١٠٥)﴾ (٣).\n﴿نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ فَنِعْمَ أَجْرُ الْعَامِلِينَ﴾ ثواب المطيعين.\n\n<span data-type=\"title\" id=toc-4532>٧٥ </span>- ﴿وَتَرَى الْمَلَائِكَةَ حَافِّينَ﴾ محدّقين (٤) محيطين\n﴿مِنْ حَوْلِ الْعَرْشِ﴾ ودخول (مِنْ) للتوكيد (٥).\n_________\n= ١١/ ٦٨٢ وفيه: خلا أن حيًا من قريش (تفاضلوا). بدل (تفضلوا).\n(١) عبد مناف بن ربع الجربي ثم الهذلي الشاعر.\nانظر: \"معجم البلدان\" لياقوت ١/ ٢٧١.\n(٢) أورد البيت البكري في \"معجم ما استعجم\" ٣/ ١٠٤٨ وياقوت الحموي في \"معجم البلدان\" ٤/ ٣١٠، وابن منظور في \"لسان العرب\" ٣/ ٣٤٢ (قتد).\nوقُتائدة: اسم موضع ونقل البكري أنه جبل بين المنصرف والروحاء.\nوالشُّرُدا: جمع شرود.\nوالجَمّالة: أصحاب الإبل. والشّل: الطرد.\nوذكر البيت أيضًا ابن جرير الطبري في \"جامع البيان\" ٢٤/ ٣٦.\n(٣) الأنبياء: ١٠٥.\n(٤) رواه الطبري في \"جامع البيان\" ٢٤/ ٣٧ عن قتادة.\n(٥) نقله الطبري عن أهل النحو ورجحه، وذكر فيه عنهم قولًا آخر وهو: أن (قبل) و(حول) وما أشبههما ظروف تدخل فيها (مِنْ) \"جامع البيان\" للطبري ٢٤/ ٣٨.","vol":"23","page":142},{"text":"﴿يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ﴾ متلذذين بذلك لا متعبدين به لأن التكليف يزول في ذلك اليوم (١).\n﴿وَقُضِيَ بَيْنَهُمْ﴾ أي بين أهل الجنة والنار ﴿بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾.\n[٢٥٤١] أخبرنا شعيب (٢)، قال: نا مكي (٣)، قال: نا أبو الأزهر (٤)، قال: نا روح (٥)، قال: نا سعيد (٦)، عن قتادة (٧) في هذِه الآية، قال: فتح أول الخلق بالحمد فقال: ﴿الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ﴾ (٨) وختم بالحمد فقال: ﴿وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ (٩).\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٥/ ١٣٩.\n(٢) شعيب بن محمد البيهقي أبو صالح. مستور.\n(٣) مكي بن عبدان بن محمد أبو حاتم التميمي. ثقة.\n(٤) أحمد بن الأزهر بن منيع أبو الزهر النيسابوري، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٥) روح بن عُبادة بن العلاء أبو محمد القيسي، ثقة.\n(٦) سعيد بن أبي عَروبة واسم أبي عروبة مِهْران اليَشْكُري مولاهم أبو النضر البصري، ثقة حافظ كثير التدليس واختلط وكان من أثبت الناس.\n(٧) قتادة بن دعامة بن قتادة السدوسي أبو الخطاب البصري، ثقة ثبت.\n(٨) الأنعام: ١.\n(٩) [٢٥٤١] الحكم على الإسناد:\nفيه شيخ المصنف شعيب بن محمد البيهقي مستور، وبقية سنده حسن. =","vol":"23","page":143},{"text":"[٢٥٤٢] وأخبرنا ابن فنجويه (١)، قال: نا عبد الله بن يوسف بن أحمد بن مالك (٢)، قال: نا أبو طلحة أحمد بن محمد بن عبد الكريم الفزاري (٣)، قال: نا نصر بن علي (٤)، قال: نا عبد الرحمن بن عثمان (٥)، عن عباد بن ميسرة (٦)، عن محمد بن المنكدر (٧)، عن ابن عمر أن النبي - ﷺ - قرأ على المنبر آخر سورة الزمر فتحرك المنبر مرتين.\n_________\n= التخريج:\nرواه عبد الرزاق بسند صحيح في \"تفسير القرآن\" ٢/ ١٧٧، ورواه أيضًا الطبري في \"جامع البيان\" ٢٤/ ٦٨، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٤٢ لعبد بن حميد وابن المنذر.\n(١) الحسين بن محمد بن الحسين الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم أجد ترجمته.\n(٣) ضعفه الدارقطني، وقال: تكلموا فيه.\n(٤) نصر بن علي بن نصر بن علي الجَهْضَمِي الحفيد. ثقة ثبت.\n(٥) عبد الرحمن بن عثمان بن أمية بن عبد الرحمن بن أبي بكرة الثقفي أبو بَحْر البَكْراوي، روى عن إسرائيل بن يونس، وإسماعيل بن مسلم المكي وغيرهما كثير، روى عن: إبراهيم بن عبد العزيز المقوم وأزهر بن جميل وأبو عمر الدوري وغيرهم. قال ابن حجر: ضعيف. انظر: \"الجرح والتعديل\" ٥/ ٢٦٤، \"تهذيب الكمال\" ١٧/ ٢٧١، \"تقريب التهذيب\" لابن حجر (٣٩٤٣).\n(٦) عباد بن ميسرة المِنْقَري البصري المعلم. روى عن: علي بن زيد والحسن البصري وغيرهما. روى عنه: هشيم بن بشير وأبو داود الطيالسي وغيرهما. قال ابن حجر: لين الحديث. انظر: \"الجرح والتعديل\" ٦/ ٨٦، \"تهذيب الكمال \" ١٤/ ١٦٧، \"تقريب التهذيب\" لابن حجر (٣١٤٩)\n(٧) ثقة فاضل.","vol":"23","page":144},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= [٢٥٤٢] الحكم على الإسناد:\nإسناده ضعيف.\nوذلك لضعف ثلاثة من رواته وهمّ أحمد بن محمد الفزاري وعبد الرحمن بن عثمان أبو بحر البكراوي وعباد بن ميسرة المنقري بالإضافة إلى أن شيخ ابن فنجويه عبد الله بن يوسف لم أجد له ترجمة.\nالتخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ٨/ ١٧١، وابن عدي في \"الكامل\" ٤/ ٣٤١، والذهبي في \"ميزان الاعتدال\" ٤/ ٤٣ والعقيلي في \"الضعفاء الكبير\" ٢/ ٣٣٥ كلهم من طريق عبد الرحمن بن عثمان أبي بكر البكراوي به.\nقال الهيثمي في \"مجمع الزوائد\" ٢/ ٤١٧ رواه الطبراني من طريق أبي بحر البكراوي عن عباد بن ميسرة وكلاهما ضعيف.","vol":"23","page":145},{"text":"<span data-type=\"title\" id=toc-4533>٤٠ - سُورَة غافر</span>","vol":"23","page":147},{"text":"سورة المؤمن (١)\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\nأخبرنا الأستاذ الإمام أبو إسحاق أحمد بن إبراهيم الثعلبي النيسابوري قال:\nقال الثمالي (٢): إنما سميت بذلك من أجل خربيل مؤمن آل فرعون (٣).\n_________\n(١) وردت تسمية هذِه السورة في السنة بـ (حم المؤمن) فقد روى الترمذي في كتاب: فضائل القرآن، باب: ما جاء في فضل سورة البقرة (٢٨٧٩)، والدارمي في \"السنن\" (٣٤٢٩) عن عبد الرحمن بن أبي بكر بن أبي مليكة المليكي عن زرارة بن مصعب عن أبي سلمة عن أبي هريرة قال\" قال رسول الله - ﷺ -: \"من قرأ حم المؤمن إلى قوله: ﴿إِلَيْهِ الْمَصِيرُ﴾ [غافر: ٣] وآية الكرسي حين يصبح حفظ بهما حتى يمسي ومن قرأهما حين يمسي حفظ بهما حتى يصبح\".\nقال الترمذي: هذا حديث غريب وقد تكلم بعض أهل العلم في عبد الرحمن بن أبي بكر بن أبي مليكة المليكي من قبل حفظه.\nوعزاه ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ١٦٦ للبزار وقال- البزار- لا نعلمه يُروى إلا بهذا الإسناد.\nقلت: والحديث ضعفه الشيخ الألباني ﵀ في \"ضعيف سنن الترمذي\" (ص ٣٤١ - ٣٤٢) قال ابن عاشور: وبهذا الاسم اشتهرت في مصاحف المشرق. \"التحرير والتنوير\" ٢٤/ ٧٥. قلت: وبهذا الاسم ترجمها البخاري ٦/ ١٢٦، والترمذي ٥/ ٣٧٤، والحاكم في \"المستدرك\" ٢/ ٤٧٤.\n(٢) ثابت بن أبي صفية الثُّمالي أبو حمزة. كوفي ضعيف رافضي من الخامسة.\n(٣) وتسمى أيضًا سورة (غافر) و(الطول) لورود ذلك في آياتها. =","vol":"23","page":149},{"text":"مكية (١). وهي أربعة آلاف وتسعمائة وستون حرفًا وأَلْف ومائة وسبع وتسعون كلمة وخمس وثمانون آية (٢).\n_________\n= انظر: \"الإتقان\" للسيوطي ٢/ ٣٦٢، \"التحرير والتنوير\" لابن عا شور ٢٤/ ٧٥.\n(١) نقل الإجماع على أنها مكية أبو حيان في \"البحر المحيط\" ٧/ ٤٢٩.\nوكان الحسن البصري يقول إنها مكية إلا قوله تعالى ﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ وذلك لأنه يرى أنها نزلت في فرض الصلوات الخمس وأوقاتها. ويرى أن فرض صلوات خمس وأوقاتها ما وقع إلا في المدينة وإنما كان المفروض بمكة ركعتين كل يوم من غير توقيت.\nقال ابن عاشور: وهو من بناء ضعيف على ضعيف، فإن الجمهور على أن الصلوات الخمس فرضت بمكة في أوقاتها، على أنه لا يتعين أن يكون المراد بالتسبيح في تلك الآية الصلوات بل يحمل على ظاهر لفظه من كل قولٍ يُنزه به الله تعالى اهـ.\n\"التحرير والتنوير\" لابن عاشور ٢٤/ ٧٥، وانظر \"روح المعاني\" للألوسي ٢٤/ ٣٩.\n(٢) هذا في عدّ أهل الشام والكوفة وفي عدّ أهل المدينة ومكة. أربع وثمانون وفي عدّ أهل البصرة اثنتان وثمانون وقيل ست وثمانون وقيل ثمان وثمانون.\nانظر: \"روح المعاني\" للألوسي ٢٤/ ٣٩، \"التحرير والتنوير\" لابن عاشور ٢٤/ ٧٧، \"الإتقان\" للسيوطي ٢/ ٤٤٤.","vol":"23","page":150},{"text":"في فضل الحواميِم\n[٢٥٤٣] قال: نا الأستاذ أبو الحسين علي بن محمد بن الحسين الخبازي (١) ﵀ قراءة عليه قال: نا أبو الشيخ الأصفهاني (٢)، قال: نا محمد بن أبي عاصم (٣)، قال: نا إبراهيم بن سليمان الحراني (٤)، قال: نا (عثمان المزني (٥)، قال: نا) (٦) عبد القدوس بن حبيب (٧)، عن الحسن (٨)، عن أنس قال: قال رسول الله - ﷺ -: \"الحواميم ديباج القرآن\" (٩).\n_________\n(١) ثقة.\n(٢) عبد الله بن محمد بن جعفر بن حيّان أبو محمد المعروف بأبي الشيخ محدث أصبهان، ثقة ثبتًا مأمونًا.\n(٣) لم أجد ترجمته.\n(٤) لم أجد ترجمته.\n(٥) عثمان بن موسى المزني، قال الذهبي: روى عن عطاء حديثًا منكرًا، وقال العقيلي: مجهول بالنقل، حديثه غير محفوظ. \"الميزان\" ٥/ ٧٤، \"الضعفاء\" للعقيلي ٣/ ٢١٥.\n(٦) ما بين القوسين سقط من (ب).\n(٧) عبد القدوس بن حبيب الكلاعي الدمشقي الشامي الوحاظي، متروك الحديث كان لا يصدق.\n(٨) الحسن البصري إمام ثقة فقيه، كان يرسل كثيرًا ويدلس.\n(٩) [٢٥٤٣] الحكم على الإسناد:\nضعيف جدًا على أقل تقدير.\nففيه عبد القدوس بن حبيب تركوه وقد كذبه بعضهم.\nوفيه أيضًا مجموعة من الرواة لم أجد تراجمهم. =","vol":"23","page":151},{"text":"[٢٥٤٤] وأخبرنا أبو محمد الرومي (١)، قال: أخبرنا أبو العباس السراج (٢)، قال: نا قتيبة (٣)، قال: نا ابن لهيعة (٤)، عن يزيد بن أبي حبيب (٥) أن الجراح بن أبي الجراح (٦) حدثه عن ابن عباس، قال: لكل شيء لُباب ولُباب القرآن الحواميم (٧).\n_________\n= التخريج:\nعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٤٣ لأبي الشيخ وأبي نعيم والديلمي كلهم عن أنس مرفوعًا. ولم أجده عند أبي نعيم في \"حلية الأولياء\" ولا عند الديلمي في \"الفردوس\".\nقال العلامة الألباني ﵀: موضوع. \"ضعيف الجامع\" (٢٨٠٠) (ص ٤١٢) وعزاه لأبي الشيخ في كتاب \"الثواب\".\nقلت: وقد روي موقوفًا من حديث عبد الله بن مسعود.\nرواه الحاكم في \"المستدرك\" ٢/ ٤٧٤، وابن أبي شيبة في \"المصنف\" ٦/ ١٥٣، والبيهقي في \"شعب الإيمان\" ٢/ ٤٨٣، وإسناد ابن أبي شيبة صحيح.\n(١) عبد الله بن أحمد بن محمد لم أجد له ترجمة.\n(٢) إمام حافظ ثقة.\n(٣) قُتيبة بن سعيد بن جَميل بن طريف الثقفي أبو رجاء البَغْلاني، ثقة ثبت.\n(٤) عبد الله بن لَهِيعة بن عقبة الحضرمي أبو عبد الرحمن، صدوق خلط بعد احتراق كتبه.\n(٥) أبو رجاء واسم أبيه سويد، ثقة فقيه وكان يرسل.\n(٦) الجرّاح بن أبي الجراح الأشجعي، صحابي مُقلّ.\n(٧) [٢٥٤٤] الحكم على الإسناد:\nضعيف. فيه ابن لهيعة ضعيف وفيه أبو محمد الرومي لم أجد له ترجمة التخريج:\nعزاه السيوطي أيضًا لأبي عبيد في \"فضائل القرآن\" \"الدر المنثور\" ٥/ ٦٤٣.","vol":"23","page":152},{"text":"[٢٥٤٥] وأخبرنا أبو الحسن أحمد بن محمد بن يعقوب القصري (١) بها، قال: نا أبو علي الصفار (٢) ببغداد، قال: نا سعدان ابن نصر (٣).\nح [٢٥٤٦] وأخبرنا الخبازي (٤)، قال: نا الشذائي (٥)، قال: نا ابن المنادي (٦)، عن سعدان بن نصر (٧) أن المعتمر بن سليمان الرقي (٨) حدثهم عن الخليل بن مُرة (٩) مرسلًا قال: كان النبي - ﷺ - يقول: \"الحواميم سبع وأبواب جهنم سبع جهنم (١٠) والحطمة ولظى\n_________\n(١) أبو الحسن الجرجاني، لم أجد فيه جرحًا ولا تعديلًا.\n(٢) إسماعيل بن محمد بن إسماعيل بن صالح أبو علي الصفار، ثقة.\n(٣) سعدان بن نصر بن منصور أبو عثمان الثقفي البزاز. صدوق.\n(٤) أبو الحسين علي بن محمد بن الحسين الخبازي، ثقة.\n(٥) أحمد بن نصر الشَّذائي المقرئ، لم أجد فيه جرحًا ولا تعديلًا.\n(٦) أحمد بن جعفر بن محمد بن عُبيد الله أبو الحسن المعروف بابن المنادي المقرض، ثقة مأمون.\n(٧) أبو عثمان الثقفي البزار، صدوق.\n(٨) معتَمِر بن سليمان التيمي أبو محمد البصري، يلقب الطُّفيل، ثقة.\n(٩) الخليل بن مُرّة الضُّبعي البصري نزل الرَّقة، روى عن: أبان بن أبي عياش، ذكوان السمان، سعيد بن أبي عروبة وغيرهم. روى عنه: بقيه بن الوليد، عبد الله بن وهب، عثمان بن رقاد العقيلي وغيرهم. قال أبو حاتم: ليس بالقوي، وقال أبو زرعة: شيخ صالح. وقال البخاري: منكر الحديث، وفي موضع آخر قال: لا يصح حديثه. قال ابن حجر: ضعيف. انظر: \"الجرح والتعديل\" ٣/ ٣٧٩، \"تهذيب الكمال\" ٨/ ٣٤٢، \"تقريب التهذيب\" لابن حجر (١٧٥٧).\n(١٠) سقطت من (م) والاستدراك من (ب).","vol":"23","page":153},{"text":"والسعير وسقر والهاوية والجحيم فيجيء كل منهن (١) يوم القيامة على باب من هذِه الأبواب فتقول: لا يدخل النار من كان يؤمن بي ويقرؤني\" (٢).\n[٢٥٤٧] وأخبرنا علي بن محمد بن الحسين (٣)، قال: نا أبو جعفر محمد بن عبد الله بن برزة (٤)، قال: نا أبو علي أحمد بن بشر المرثدي (٥)، قال: نا إسحاق بن إسماعيل الطالقاني (٦)، قال: نا جعفر بن عون (٧)، عن مسعر (٨)، عن سعد بن إبراهيم (٩)، قال: كن\n_________\n(١) في (ب): حاميم منهم.\n(٢) [٢٥٤٥، ٢٥٤٦] الحكم على الإسناد:\nضعيف. وذلك لما يأتي:\n١ - ضعف الخليل بن مرة.\n٢ - الانقطاع بين الخليل بن مرة والنبي - ﷺ -.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٢/ ٤٨٥ من طريق سعدان بن نصر به مثله.\nوالحديث ضعفه العلامة الألباني ﵀ في \"ضعيف الجامع\" (٢٨٠٢).\n(٣) الخبازي أبو الحسين علي بن محمد بن الحسين. ثقة.\n(٤) لم يحمد أمره.\n(٥) أحمد بن بشر بن سعد، أبو علي المرثدي، أحد الثقات. \"تاريخ بغداد\" ٤/ ٥٤، \"المقتنى في سرد الكنى\" ١/ ٤١٣.\n(٦) إسحاق بن إسماعيل الطالْقاني أبو يعقوب نزيل بغداد يعرف باليتيم، ثقة تُكُلم في سماعه من جرير وحده.\n(٧) أبو عون المخزومي، صدوق.\n(٨) مِسْعَر بن كِدَام بن ظَهير الهلالي أبو سلمة الكوفي، ثقة ثبت فاضل.\n(٩) سعد بن إبراهيم بن عبد الرحمن بن عوف، ولي قضاء المدينة. ثقة فاضل عابد.","vol":"23","page":154},{"text":"الحواميم يُسمين العرائس (١).\nوروي عن النبي - ﷺ - أنه قال: \"لكل شيء ثمرة وإن ثمرة القرآن ذوات حم هن روضات حسنات مخصبات متجاورات فمن أحب أن يرتع في رياض الجنة فليقرأ الحواميم\" (٢).\nوقال ابن مسعود: إذا وقعت في الـ (حم) وقعت في روضات أتأنق (٣) فيها (٤).\nوقال - ﷺ -: \"مثل الحواميم في القرآن مثل الحبرات في الثياب\" (٥).\n_________\n(١) [٢٥٤٧] الحكم على الإسناد:\nفيه أبو جعفر محمد بن عبد الله بن برزة لم يحمد أمره.\nقلت: ولا يضر ذلك فالأثر ثابت.\nالتخريج:\nأخرجه الدارمي في \"سننه\" (٣٤٦٥) وابن أبي شيبة في \"المصنف\" ٦/ ١٥٣ (٣٠٢٨٤) كلاهما عن جعفر بن عون به مثله. وإسنادهما حسن.\n(٢) عزاه السيوطي في \"الدر المنثور\" ٥/ ٦٤٤ لابن الضريس عن إسحاق بن عبد الله قال بلغنا أن رسول الله - ﷺ - قال: \"لكل شجرة ثمرة. . \" الحديث. مطولًا. وأورده الديلمي في \"مسند الفردوس\" ٣/ ٥٣٩ عن أبي بن كعب ولفظه: \"من سره أن يرتع في رياض الجنة فليقرأ الحواميم\".\nوأخرج ابن مردويه عن سمرة بن جندب مرفوعًا ولفظه \"الحواميم روضة من رياض الجنة\". عزاه له السيوطي في \"الدر المنثور\" ٥/ ٦٤٣.\nقال الألباني ﵀ عن حديث سمرة: ضعيف جدًّا. \"ضعيف الجامع\" (ص ٤١٢).\n(٣) في (ب): (أنايق) وما أثبته هو الصواب وهو كذلك في (م)، (أ).\n(٤) أورده ابن أبي شيبة عن عبد الله بن مسعود في \"المصنف\" ٦/ ١٥٣ وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٤٣ لأبي عبيد ومحمد بن نصر وابن المنذر.\n(٥) لم أجد من أخرجه سوى ذِكْر ابن منظور له في \"لسان العرب\" ٤/ ١٥٩.","vol":"23","page":155},{"text":"وقال ابن سيرين: رأى رجل (١) في المنام سبع جوار حسان في مكان واحد لم ير أحسن منهن فقال الهن: لمن أنتنّ؟ قلن: لمن قرأ الـ (حم) (٢).\nفأما فضائل هذِه السورة خاصة:\n[٢٥٤٨] فأخبرنا ابن فنجويه (٣)، قال: نا ظفران (٤)، قال: نا أبو محمد بن أبي حاتم (٥)، قال: نا الحسن بن محمد بن الصباح (٦) ح.\n[٢٥٤٩] وأخبرنا الخبازي (٧)، قال: نا ظفران (٨)، قال: نا ابن أبي داود (٩)، قال: نا محمد بن عاصم (١٠) ح.\n_________\n(١) في (م) (أحد).\n(٢) أورده ابن أبي الدنيا بسنده في كتابه \"التهجد وقيام الليل\" (ص ٣٢٣ - ٣٢٤) وقال محققه مصلح بن جزاء الحارثي: إسناده ضعيف.\nوعزاه القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٨٨ لأبي عبيد.\n(٣) الحسين بن محمد بن الحسين بن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٤) ظفران بن الحسن بن الفيرزان أبو الطيب النخاس الدينوري المعروف بالفأفاء. لم أجد فيه جرحًا ولا تعديلًا.\n(٥) عبد الرحمن بن محمد بن إدريس بن المنذر الحنظلي الرازي أبو محمد، ثقة حافظ زاهد.\n(٦) الحسن بن محمد بن الصباح الزعفراني، أبو علي البغدادي، ثقة.\n(٧) أبو الحسين علي بن محمد بن الحسين، ثقة.\n(٨) ظفران بن الحسن بن الفيرزان أبو الطيب، لم أجد فيه جرحًا ولا تعديلًا.\n(٩) عبد الله بن سليمان بن الأشعث أبو بكر السجستاني. الإمام الحافظ الثقة.\n(١٠) محمد بن عاصم بن عبد الله أبو جعفر الثقفي الأصبهاني، صدوق.","vol":"23","page":156},{"text":"[٢٥٥٠] وأخبرنا الخبازي (١)، قال: نا ابن حبش (٢)، قال: نا أبو العباس محمد بن موسى الدقاق (٣)، قال: نا عبد الله بن روح المدائني (٤).\nقالوا: نا شبابة بن سوار (٥)، قال: نا مخلد بن عبد الواحد (٦)، عن علي بن زيد (٧)، عن عطاء بن أبي ميمونة (٨)، عن زر بن حبيش (٩)، عن أبي بن كعب، عن النبي - ﷺ - قال \"من قرأ حم المؤمن لم تبق روح نبي ولا صديق ولا شهيد ولا مؤمن إلا صلّوا عليه واستغفروا له\" (١٠).\n_________\n(١) أبو الحسين علي بن محمد بن الحسين، ثقة.\n(٢) الحسين بن محمد بن حبش الدينوري، ثقة.\n(٣) لم أجد ترجمته.\n(٤) أبو محمد عَبْدوس، ثقة.\n(٥) ثقة حافظ رمي بالإرجاء.\n(٦) أبو الهذيل البصري، ضعيف الحديث.\n(٧) علي بن زيد بن عبد الله بن زهير بن عبد الله بن جُدعان التيمي البصري، ضعيف.\n(٨) أبو معاذ واسم أبيه مَنيع. ثقة رمي بالقدر.\n(٩) أبو مريم الأسدي، ثقة مخضرم.\n(١٠) [٢٥٤٨ - ٢٥٤٩ - ٢٥٥٠] الحكم على الإسناد:\nضعيف. فيه مخلد بن عبد الواحد وعلي بن زيد، ضعيفان، وفيه من لم أعثر على ترجمته.\nوهذا الحديث في فضائل السور موضوع فرّقه المصنف في تفسيره فذكر عند كل سورة ما يناسبها. قال ابن الجوزي: حديث فضائل السور مصنوع بلا شك.\nقال الشوكاني: ولهذا الحديث طرق كلها باطلة موضوعة.\nقلت: وقد سبق الكلام على هذا الحديث، وتخريجه.","vol":"23","page":157},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4534>١ </span>قوله -﷿- ﴿حم (١)﴾\n[٢٥٥١] أخبرنا أبو عبد الله بن فنجويه الدينوري (١)، قال: نا أبو علي بن حبش المقرئ (٢)، قال: نا أبو القاسم بن الفضل (٣)، قال: نا علي بن الحسين (٤)، قال: نا جعفر بن مسافر (٥)، قال: نا يحيى بن حسان (٦)، قال: نا رشدين (٧)، عن الحسن بن ثوبان (٨)، عن عكرمة (٩)، قال: قال رسول الله - ﷺ -: \"حم اسم من أسماء الله -﷿- وهي مفاتيح خزائن ربك\" (١٠).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أبو علي الدينوري، ثقة، مأمون.\n(٣) العباس بن الفضل بن شاذان، أبو القاسم الرازي، إمام محقق مجود.\n(٤) أبو الحسن القافلائي الواسطي وصف بـ (المعدل) دلالة على توثيقه وعدالته.\n(٥) أبو صالح الهُذَلي، صدوق ربما أخطأ.\n(٦) أبو زكريا البصري التِّنّيسي أصله من البصرة، ثقة.\n(٧) رِشْدِين بن سعد بن مُفلح المَهْري أبو الحجاج المصري، ضعيف.\n(٨) أبو ثوبان المصري صدوق فاضل.\n(٩) مولى ابن عباس، أصله بربري، ثقة ثبت عالم بالتفسير لم يثبت تكذيبه.\n(١٠) [٢٥٥١] الحكم على الإسناد:\nضعيف.\n١ - فيه رشدين بن سعد ضعيف.\n٢ - لانقطاعه بين عكرمة والنبي - ﷺ -.\nالتخريج:\nروي هذا عن ابن عباس مرفوعًا. أخرجه أبو يعلى وابن عساكر. قاله السيوطي في =","vol":"23","page":158},{"text":"[٢٥٥٢] وأخبرنا عبد الله بن حامد الوزان (١)، قال: نا مكي بن عبدان (٢)، قال: نا عبد الله بن هاشم (٣)، قال: نا عبد الرحمن بن مهدي (٤)، قال: نا شعبة (٥)، قال: سألت السُّدّي (٦)، عن (حم) فقال: قال ابن عباس: هو اسم الله الأعظم (٧).\nوروى عكرمة عن ابن عباس قال: (الر) و(حم) وإن) حروف الرحمن مقطعة (٨).\nوروى الوالبي عنه: (حم) قسم أقسم الله تعالى به وهو اسم من أسماء الله -﷿- (٩).\nوقال قتادة: (حم) اسم من أسماء القرآن (١٠).\n_________\n= \"الدر المنثور\" ٥/ ٦٩٢، وقال: وسنده ضعيف. وانظر: \"تاريخ دمشق\" ٣٤/ ١٦، وعزاه السيوطي أيضًا لابن مردويه عن أبي أمامة. \"الدر المنثور\" ٥/ ٦٤٤.\n(١) لم أجد فيه جرحًا ولا تعديلًا.\n(٢) أبو حاتم التميمي ثقة.\n(٣) أبو عبد الرحمن الطوسي، ثقة.\n(٤) أبو سعيد البصري، ثقة ثبت حافظ عارف بالرجال والحديث.\n(٥) شعبة بن الحجاج بن الورد العَتَكي أبو بسطام، ثقة حافظ متقن.\n(٦) إسماعيل بن عبد الرحمن بن أبي كريمة السُّدَّي الكبير، صدوق يَهم ورُمي بالتشيع.\n(٧) [٢٥٥٢] الحكم على الإسناد:\nفيه عبد الله بن حامد الوزان لم أعثر فيه على جرع ولا تعديل وبقية سنده حسن.\n(٨) أورده الطبري في \"جامع البيان\" ٢٤/ ٣٩، والنحاس في \"معاني القرآن\" ٦/ ٢٠١.\n(٩) أورده الطبري في \"جامع البيان\" ٢٤/ ٣٩.\n(١٠) أورده الطبري في \"جامع البيان\" ٢٤/ ٣٩، والنحاس في \"معاني القرآن\" ٦/ ٢٠١.","vol":"23","page":159},{"text":"وقال مجاهد: فواتح السور (١).\nوقال القرظي: أقسم الله بحلمه وملكه أن لا يعذب أحدًا عاد إليه يقول لا إله إلا الله مخلصًا من قلبه (٢).\nوقال الشعبي: شعار السورة (٣).\nوقال عطاء بن أبي مسلم الخراساني: الحاء افتتاح أسماء الله حليم وحميد وحيّ وحنّان وحكيم، والميم افتتاح أسمائه ملك ومجيد ومنّان (٤). يدل عليه ما روى أنس بن مالك - ﵁ - أنه قال: سأل أعرابي رسول الله - ﷺ - ما (حم) فإنا لا نعرفها في لغتنا فقال - ﷺ -: \"بَدْءُ أسماءٍ وفواتِحُ سُورٍ\" (٥).\nوقال الضحاك والكسائي: معناه قضى ما هو كائن (٦).\nكأنهما أرادا الإشارة إلى (حُمّ) بضم الحاء وتشديد الميم.\n_________\n(١) \"النكت والعيون\" للماوردي ٥/ ١٤١.\n(٢) هذا راجع لمن قال إنه اسم من أسماء الله أقسم به. \"جامع البيان\" للطبري ٢٤/ ٣٩، \"النكت والعيون\" للماوردي ٥/ ١٤١.\n(٣) الذي وقفت عليه من قول الشعبي هو قوله: لكل كتاب سرّ وإن سر هذا القرآن فواتح السور. انظر: \"الدر المنثور\" للسيوطي ١/ ٥٦ ثم قال الشعبي لمن سألة عنها: دعها وسل عما بدا لك. المصدر السابق.\n(٤) \"زاد المسير\" لابن الجوزي ٧/ ٢٠٦.\n(٥) لم أجده، ونقله ابن عطية في \"المحرر الوجيز\" ٤/ ٥٤٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٨٩.\n(٦) \"المحرر الوجيز\" لابن عطية ٤/ ٥٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٨٩. وانظر معنى (حُمّ) في \"لسان العرب\" ١٢/ ١٥٠ وقد ذكر فيه مثل ما نقله المصنف عن الضحاك والكسائي.","vol":"23","page":160},{"text":"<span data-type=\"title\" id=toc-4535>٢ </span>- ﴿تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ (٢)﴾\nواختلف القراء في (حم) فكسر حاءه حيث كان عيسى وحمزة والكسائي وخلف ومثله روي عن يحيى (١) وحماد (٢)، عن أبي بكر عن عاصم <span data-type=\"title\" id=toc-4536>(٣)</span>. وقرأ أبو جعفر وأبو عبيد وأبو حاتم وابن ذكوان بين الفتح والكسر ومثله روى بكر بن سهل الدمياطي وإسماعيل النحاس (٤)، عن ورش عن نافع (٥).\nوقرأ الباقون بالفتح (٦).\n\n٣ - ﴿غَافِرِ الذَّنْبِ﴾\nقال ابن عباس: غافر الذنب لمن قال: لا إله إلا الله و﴿وَقَابِلِ التَّوْبِ﴾ ممن قال: لا إله إلا الله و﴿شَدِيدِ الْعِقَابِ﴾ لمن لا يقول: لا إله إلا الله ﴿ذِي الطَّوْلِ﴾ ذي الغنى عمن لا يقول لا إله إلا الله (٧).\n_________\n(١) يحيى بن آدم بن سليمان الكوفي أبو زكريا. ثقة، حافظ، فاضل.\n(٢) لم أجده، وقد كتب بهذا اللفظ في جميع النسخ.\n(٣) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٧٠، \"المحرر الوجيز\" لابن عطية ٤/ ٥٤٥، \"الحجة\" لابن زنجلة (ص ٦٢٦)، \"السبعة\" لابن مجاهد (ص ٥٦٦).\n(٤) إسماعيل بن عبد الله بن عمرو بن سعيد بن عبد الله أبو الحسن النحاس مقرئ الديار المصرية، تصدر للإقراء مدة فقرأ عليه خلقٌ لإتقانه. توفي سنة بضع وثمانين ومائتين. انظر: \"معرفة القراء الكبار\" ١/ ٢٣١.\n(٥) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٧٠، \"المحرر الوجيز\" لابن عطية ٥/ ٥٤٥، \"السبعة\" لابن مجاهد (ص ٥٦٦ - ٥٦٧).\n(٦) الحاشية السابقة وانظر أيضًا: \"الحجة\" لابن زنجلة (ص ٦٢٧).\n(٧) الدر المنثور\" للسيوطي ٥/ ٦٤٥، وعزاه للطبراني في الأوسط وابن مردويه عن ابن عمر.","vol":"23","page":161},{"text":"وقال الضحاك: (ذي المنّ) (١).\nوقال قتادة: ذي النعم (٢).\nوقال السدي: ذي السعة (٣).\nوقال الحسن: ذي الفضل (٤).\nوقال ابن زيد: ذي القدرة (٥).\nوأصل الطول الإنعام الذي يطول مدّته على صاحبه (٦).\nيقال: اللهم طُلَّ علينا: أي أنعِم وتفضل (٧). ومنه قيل للنفع: طائل يقال في الكلام: ما حليت من فلان بطائِل وما حَضْيِتُ منه بنائل: أي لم أجد منه منفعة.\n[٢٥٥٣] أخبرنا الحسين بن محمد بن فنجويه (٨) ﵀، قال:\n_________\n(١) \"النكت والعيون\" للماوردي ٥/ ١٤٢، وعزاه لعكرمة وكذلك عزاه له السيوطي في \"الدر المنثور\" ٥/ ٦٤٥ قلت: في (أ)، (ب) (ذي المنن).\n(٢) \"جامع البيان\" للطبري ٢٤/ ٤١، \"النكت والعيون\" للماوردي وعزاه لابن عباس ٥/ ١٤٢ وانظر \"الدر المنثور\" للسيوطي ٥/ ٦٤٥.\n(٣) \"النكت والعيون\" للماوردي ٥/ ١٤٢، وعزاه لمجاهد. والسيوطي في \"الدر المنثور\" ٥/ ٦٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٩٢.\n(٤) \"النكت والعيون\" للماوردي ٥/ ١٤٢، \"الجامع لأحكام القرآن\" ١٥/ ٢٩٢.\n(٥) \"جامع البيان\" للطبري ٢٤/ ٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٩٢.\n(٦) قال الراغب في \"مفردات ألفاظ القرآن\" (ص ٥٣٣) والطَّوْلُ خص به الفضل والمنّ.\n(٧) انظر: \"مفاتيح الغيب\" للرازي ٢٧/ ٢٦.\n(٨) ثقة، صدوق، كثير الرواية للمناكير.","vol":"23","page":162},{"text":"نا أحمد بن جعفر بن حمدان (١)، قال: نا يوسف بن عبد الله بن ماهان (٢)، قال: نا موسى بن إسماعيل (٣)، قال: نا حماد (٤)، قال: نا ثابت (٥)، قال: كنت إلى جانب سُرادق (٦) مصعب بن الزبير (٧) في مكان لا تمر فيه الدواب وقد استفتحت ﴿حم (١) تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ﴾ فمر رجل على دابة فلما قلت ﴿غَافِرِ الذَّنْبِ﴾ قال: قل يا غافر الذنب اغفر لي ذنبي، قلت ﴿وَقَابِلِ التَّوْبِ﴾ قال: قل يا قابل التوب اقبل توبتي، قلت ﴿شَدِيدِ الْعِقَابِ﴾ قال: قل يا شديد العقاب اعف عنّي عقابي، قلت ﴿ذِي الطَّوْلِ﴾ قال قل: ياذا الطول طلَّ على بخير، قال (٨) ثم التفت يمينًا وشمالًا فلم أر شيئًا (٩).\n_________\n(١) أبو بكر القطيعي، ثقة.\n(٢) لم أجد ترجمته.\n(٣) أبو سلمة البصري التَّبُوذكي، ثقة.\n(٤) حماد بن سلمة بن دينار البصري، أبو سلمة. ثقة.\n(٥) ثابت بن أسلم البُناني. ثقة.\n(٦) السُّرادِق: ما أحاط بالبناء.\n\"لسان العرب\" لابن منظور ١٠/ ١٥٧ (سردق).\n(٧) مصعب بن الزبير بن العوّام بن خويلد القرشي الأسدي أبو عبد الله، من ثقات التابعين.\n(٨) سقط من (ب).\n(٩) [٢٥٥٣] الحكم على الإسناد:\nفيه يوسف بن عبد الله، لم أجد ترجمته.\nالتخريج:\nرواه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٦٣، وفيه حماد بن واقد أبو =","vol":"23","page":163},{"text":"وقال أهل الإشارة (١): غافر الذنب فضلًا، وقابل التوب وعدًا، شديد العقاب عدلًا ذي الطول نعما (٢).\n﴿لَا إِلَهَ إِلَّا هُوَ إِلَيْهِ الْمَصِيرُ﴾ فردًا. والتوب يجوز أن يكون مصدرًا ويحتمل أن يكون جمع توبة (٣). مثل دَوْم وَدوْمَة وعَوْم وعَوْمَة.\n[٢٥٥٤] أخبرنا عبد الله بن حامد (٤) قراءة عليه قال: أخبرنا محمد بن خالد بن الحسن (٥)، قال: نا داود بن سليمان (٦)، قال: نا عبد بن حميد (٧)، قال: نا كثير بن هشام (٨) قال: نا جعفر بن برقان (٩)، قال: نا يزيد بن الأصم (١٠) أن رجلًا كان ذا بأس وكان يوفد إلى عمر\n_________\n= عمر الصفار وهو ضعيف. \"تقريب التهذيب\" لابن حجر (١٥٠٨).\nوذكرها هبة الله بن الحسن الطبري اللالكائي في \"كرامات الأولياء\" (ص ٢١٤) بدون سند في كرامات ثابت البناني.\n(١) سبق الكلام عليهم في سورة الزمر بعد قوله تعالى ﴿وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ﴾ [الزمر: ٦٥].\n(٢) من (ب).\n(٣) في (أ)، (ب) التوبة.\n(٤) لم أجد فيه جرحًا ولا تعديلًا.\n(٥) أبو بكر المطوعي البخاري، المعروف بابن أبي الهيثم، من مشايخ بخارى، وكان حسن الحديث.\n(٦) داود بن سليمان، أبو خزيمة القطان البخاري، لم يذكر بجرح أو تعديل.\n(٧) عبد بن حميد الكسي أبو محمد صاحب \"المسند\"، ثقة.\n(٨) أبو سهل الرَّقي نزيل بغداد، ثقة.\n(٩) أبو عبد الله الرَّقي، صدوق يهم في حديث الزهريّ.\n(١٠) أبو عوف كوفي نزل الرَّقة، ثقة.","vol":"23","page":164},{"text":"ابن الخطاب رضوان الله عليه لبأسه وكان من أهل الشام وأن عمر - ﵁ - فقده فسأل عنه فقيل له: يتابع (١) في هذا الشراب فدعا عمر - ﵁ - كاتبه فقال: اكتب من عمر بن الخطاب إلى فلان بن فلان سلام عليك فإني أحمد إليك الله الذي لا إله إلا هو بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ﴿حم (١) تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ (٢) غَافِرِ الذَّنْبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ لَا إِلَهَ إِلَّا هُوَ إِلَيْهِ الْمَصِيرُ (٣)﴾ وختم على الكتاب ودفعه إلى رسوله فقال: لا تدفعنّ الكتاب إليه حتى تجده صحوان. ثم أَمَرَ من عنده فَدَعَوا له أن يُقبل بقلبه وأن يتوب اللهُ عليه. فلما أتت الصحيفة جعل يقرؤُها ويقول: قد وعدني الله أن يغفر لي وحذرني عقابه. فلم يزل يرددها على نفسه حتى بكى ثم نزع فأحسن النزع وحسنت توبته وحاله، فلما بلغ عمر أمْرُه قال: هكذا فاصنعوا إذا رأيتم أخاكم زل (٢) فسددوه ووفقوه وادعوا الله أن يتوب عليه ولا تكونوا أعوانًا للشياطين عليه (٣).\n_________\n(١) في (م): (يبايع) والتصويب من (أ)، (ب) وبقية المراجع.\n(٢) في (أ) زل زلةً.\n(٣) [٢٥٥٤] الحكم على الإسناد:\nفيه شيخ المصنف عبد الله بن حامد وداود بن سليمان لم يذكرا بجرح أو تعديل.\nالتخريج:\nالقصة عن يزيد بن الأصم رُويت من طرق عن جعفر بن برقان عنه وهذِه الطرق يجبر بعضها بعضًا.\nفقد رواها ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٦٣ عن موسى بن مروان الرقي عن عمر بن أيوب عن جعفر بن برقان به. =","vol":"23","page":165},{"text":"<span data-type=\"title\" id=toc-4537>٤ </span>- ﴿مَا يُجَادِلُ﴾ ما يخاصم ويماري\n﴿فِي آيَاتِ اللَّهِ﴾ بالإنكار لها ﴿إِلَّا الَّذِينَ كَفَرُوا﴾.\n[٢٥٥٥] أخبرنا عبد الله بن حامد (١)، قال: نا محمد بن يعقوب (٢)، قال: نا محمد بن إسحاق (٣)، قال: نا خلف بن الوليد (٤)، قال: نا أبو جعفر الرازي (٥)، عن الربيع بن أنس (٦)، عن أبي العالية (٧)، قال: آيتان ما أشدهما على الذين يجادلون في القرآن: ﴿مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُوا﴾ و﴿وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي\n_________\n= وموسى بن مروان قال فيه ابن حجر: مقبول.\n\"تقريب التهذيب\" لابن حجر (٧٠٠٩)، وبقية سنده حسن.\nفهذا الطريق مع سند المصنف يجبر أحدهما الآخر ويدل على أن للقصة أصلًا والعلم عند الله.\nكما روى هذِه القصة أبو نعيم في \"حلية الأولياء\" ٤/ ٨٧ بسنده ولم أعثر على ترجمة لبعض رجاله، والعلم عند الله.\n(١) لم أعثر على جرح فيه ولا تعديل.\n(٢) أبو العباس السناني المَعْقلي النيسابوري الأصم ثقة مأمون لا يجد أحد فيه مغمزًا بحجة.\n(٣) محمد بن إسحاق الصّنعَاني ويقال أيضًا الصاغاني أبو بكر نزيل بغداد، ثقة ثبت.\n(٤) أبو جعفر ويقال أبو الوليد الجوهري البغدادي، ثقة.\n(٥) مشهور بكنيته واسمه عيسى بن أبي عيسى واسم أبيه عبد الله بن ماهان، صدوق سيئ الحفظ.\n(٦) الربيع بن أنس البكري أو الحنفي، بصري نزيل خراسان، صدوق له أوهام ورُمي بالتشيع.\n(٧) رفيع بن مهران أبو العالية الرِّياحي، ثقة كثير الإرسال.","vol":"23","page":166},{"text":"الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ﴾ \" (١) (٢).\n[٢٥٥٦] وأخبرنا عبد الله (٣)، قال: نا محمد بن خالد (٤)، قال: نا داود بن سليمان (٥)، قال: نا عبد بن حميد (٦)، قال: نا الحسين بن علي الجعفي (٧)، عن زائدة (٨)، عن ليث (٩)، عن سعد بن إبراهيم (١٠)، عن أبي سلمة (١١)، عن أبي هريرة، عن النبي - ﷺ - قال: \"إن جدالًا في القرآن كفر\" (١٢).\n_________\n(١) البقرة: ١٧٦.\n(٢) [٢٥٥٥] الحكم على الإسناد:\nفيه عبد الله بن حامد الوزان لم أجد فيه جرحًا ولا تعديلًا، وبقية سنده حسن.\n(٣) عبد الله بن حامد الوزان. لم أجد فيه جرحًا ولا تعديلًا.\n(٤) أبو بكر المطوعي، من مشايخ بخارى، وكان حسن الحديث.\n(٥) أبو محمد، وقيل أبو خزيمة القطان الكرميني، لم يذكر بجرح أو تعديل.\n(٦) الكسي، أبو محمد ثقة حافظ.\n(٧) أبو عبد الله الجعفي الكوفي المقرئ، ثقة عابد.\n(٨) أبو الصلت الكوفي. ثقة ثبت صاحب سنة.\n(٩) الليث بن أبي سُليم بن زُنَيْم. صدوق اختلط جدًا ولم يتميز حديثه فتُرك.\n(١٠) ابن عبد الرحمن بن عوف. كان ثقة فاضلًا عابدًا.\n(١١) أبو سلمة بن عبد الرحمن بن عوف الزهريّ المدني، ثقة مكثر.\n(١٢) [٢٥٥٦] الحكم على الإسناد:\nسنده ضعيف؛ لضعف ليث بن أبي سليم. فهو متروك، وشيخ المصنف وداود بن سليمان، لم يذكرا بجرح أو تعديل.\nالتخريج:\nرواه الإمام أحمد في \"مسنده\" ٢/ ٤٧٨ (١٠٢٠٢)، ٢/ ٤٩٤ (١٠٤١٤)، والدارقطني في \"العلل\" ٩/ ٣١٥ (١٧٩٠)، والحاكم في \"المستدرك\" ٢/ ٢٤٣ =","vol":"23","page":167},{"text":"﴿فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ﴾ تصرفهم ﴿فِي الْبِلَادِ﴾ للتجارة وبقاؤهم فيها مع كفرهم فإن الله يمهلهم ولا يهملهم نظيره ﴿لَا يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلَادِ (١٩٦) مَتَاعٌ قَلِيلٌ﴾ (١).\n\n<span data-type=\"title\" id=toc-4538>٥ </span>- ثم يقول: ﴿كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَالْأَحْزَابُ﴾\n_________\n= (٢٨٨٣) كلهم من طريق سعد بن إبراهيم عن عمر بن أبي سلمة عن أبيه عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"الجدال في القرآن كفر\".\nورواه أبو داود في كتاب: السنة، باب: النهي عن الجدال في القرآن (٤٦٠٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٣٢٤.\nكلاهما من طريق محمد بن عمرو عن أبي سلمة عن أبي هريرة مرفوعًا ولفظهُ \"المراء في القرآن كفر\".\nقلت: سئل الدارقطني عن هذا الحديث فقال: يرويه -عن أبي سلمة- سعد بن إبراهيم ومحمد بن عمرو، واختلف فيه على سعد فرواه بعضهم عن سعد عن أبي سلمة، ورواه البعض عن سعد عن عمر بن أبي سلمة عن أبيه، وهو الصحيح، وهو قول الثوري وغيره ا. هـ. بتصرف. \"العلل\" ٩/ ٣١٥.\nوالحديث صححه الحاكم في \"المستدرك\" ٢/ ٢٤٣ ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٣٢٤. وحسنه ابن القيم في حاشيته على \"سنن أبي داود\" ١٢/ ٢٣٠، وصححه الألباني في \"صحيح الترغيب والترهيب\" (ص ٦١)، \"مشكاة المصابيح\" ١/ ٧٩.\nقال ابن عبد البر: ومعناه أن يتمارى أثنان في آية يجحدها أحدهما ويدفعها ويصير فيها إلى الشك فذلك هو المراء الذي هو الكفر.\nوأما الفِقْهُ فأجمعوا على الجدال فيه والتناظر لأنه علم يحتاج فيه إلى ردّ الفروع على الأصول للحاجة إلى ذلك.\n\"جامع بيان العلم وفضله\" ٢/ ٩٢٨ - ٩٢٩.\n(١) آل عمران: ١٩٦ - ١٩٧.","vol":"23","page":168},{"text":"الكفار الذين تحزبوا على أنبيائهم بالمخالفة والعداوة ﴿مِنْ بَعْدِهِمْ﴾ أي من بعد قوم نوح.\n﴿وَهَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ﴾ ويقتلوه (١).\nقال الفراء: حقه أن يقول: برسولها. وكذلك هي في قراءة عبد الله - ﵁ - (٢). ولكنه أراد بالأمة الرجال فلذلك قال: ﴿بِرَسُولِهِمْ﴾ (٣).\n﴿وَجَادَلُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ فَأَخَذْتُهُمْ فَكَيْفَ كَانَ عِقَابِ﴾.\n\n<span data-type=\"title\" id=toc-4539>٦ </span>- ﴿وَكَذَلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ كَفَرُوا أَنَّهُمْ أَصْحَابُ النَّارِ﴾ وهاهنا تمام الكلام.\n\n<span data-type=\"title\" id=toc-4540>٧ </span>- ﴿الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ﴾ من الملائكة.\nقال ابن عباس - ﵁ -: حملة العرش ما بين كعب أحدهم إلى أسفل قدميه مسيرة خمسمائة عام (٤).\nوقال ميسرة: أرجلهم في الأرض ورؤوسهم قد خرقت العرش وهم خشوع لا يرفعون طرفهم، وهم أشد خوفًا من أهل السماء السابعة، وأهل السماء السابعة أشد خوفًا من السماء التي تليها،\n_________\n(١) عن قتادة رواه الطبري في \"جامع البيان\" ٢٤/ ٤٣ وأورده السيوطي في \"الدر المنثور\" ٥/ ٦٤٦.\n(٢) أشار إليها الطبري في \"جامع البيان\" ٢٤/ ٤٣ وأبو حيان في \"البحر المحيط\" ٧/ ٤٣٢.\n(٣) \"معاني القرآن\" للفراء ٣/ ٥.\n(٤) عزاه السيوطي لعبد بن حميد وابن مردويه والبيهقي في \"الأسماء والصفات\" \"الدر المنثور\" للسيوطي ٥/ ٦٤٨.","vol":"23","page":169},{"text":"والتي تليها أشد خوفًا من التي تليها (١).\nوقال مجاهد: بين الملائكة وبين العرش سبعون حجابًا من نور (٢).\n[٢٥٥٧] وأخبرنا ابن فنجويه (٣)، قال: نا مخلد بن جعفر (٤)، قال: نا الحسن بن علويه (٥)، قال: نا إسماعيل بن عيسى (٦)، قال: نا إسحاق (٧)، قال: أخبرني مقاتل (٨)، عن الضحاك (٩)، عن ابن عباس، قال: لما خلق الله - ﷾- حملة العرش قال لهم: احملوا عرشي فلم يطيقوا، فخلق مع كل ملك منهم من أعوانهم مثل جنود من في سبع سماوات من الملائكة ومن في الأرض من الخلق، فقال: احملوا عرشي، فلم يطيقوا، فخلق مع كل واحد فهم جنود سبع سموات وسبع أراضين وما في الأرض من عدد الحصى والثرى فقال: احملوا عرشي، فلم يطيقوا، فقال: قولوا: لا حول ولا قوة إلا بالله، استقلوا عرش ربنا، قال: فنفذت أقدامهم في\n_________\n(١) عزاه السيوطي في \"الدر المنثور\" ٥/ ٦٤٨ لعبد بن حميد.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٩٥ بنحوه.\n(٣) ثقة صدوق كثير، الرواية للمناكير.\n(٤) الباقرجي الدقاق أبو علي. اختلط بعد أن كان أمره مستقيمًا.\n(٥) أبو محمد البغدادي القطان، ثقة.\n(٦) البغدادي العطار، ضعفه الأزدي وصححه غيره.\n(٧) أبو حذيفة. البخاري، كذاب.\n(٨) ابن سليمان كذبوه وهجروه، ورمي بالتجسيم.\n(٩) ابن مزاحم. صدوق كثير الإرسال.","vol":"23","page":170},{"text":"الأرض السابعة على متن الثرى، فلم تستقر، فكتب في قدم كل (١) ملك منهم أسمًا من أسمائه فاستقرت أقدامهم (٢).\nوروى شهر بن حوشب عن ابن عباس قال: قال رسول الله - ﷺ -: \"لا تتفكروا في عظم ربكم ولكن تفكروا فيما خلق الله من الملائكة، فإن خلقًا من الملائكة يقال له: إسرافيل، زاوية من زوايا العرش على كاهله، وقدماه في الأرض السفلى (وقد مرق رأسه من سبع سماوات وإنه ليتضاءل من عظمة الله حتى يصير كأنه الوضع) \" (٣).\n_________\n(١) سقطت من (م) والاستدراك من (ب).\n(٢) [٢٥٥٧] الحكم على الإسناد:\nسنده موضوع. فيه: مقاتل بن سليمان كذبوه، وإسحاق بن بشر ضعيف تالف.\n(٣) ما بين القوسين سقط من (م) والاستدراك من (ب).\nوالحديث رواه أبو الشيخ في \"العظمة\" ٢/ ٦٩٧ - ٦٩٨، ٣/ ٩٤٩ - ٩٥٠، وأبو نعيم في \"حلية الأولياء\" ٦/ ٦٥ - ٦٦ من طريق إسماعيل بن عياش عن الأحوص بن حكيم عن شهر بن حوشب عن ابن عباس ﵄ أن رسول الله - ﷺ - خرج على أصحابه فقال: \"ما جمعكم\"؟ قالوا: اجتمعنا نذكر ربنا ونتفكر في عظمته. فقال: \"ألا أخبركم ببعض عظمته؟ \" قلنا: بلى يا رسول الله. قال: \"إن ملكًا من حملة العرش يقال له إسرافيل زاوبة من زوايا العرش على كاهله، قد مرقت قدماه في الأرض السفلى، ومرق رأسه من السماء السابعة العليا في مثله من خليقة ربكم ﵎\".\nقال أبو نعيم: تفرد به إسماعيل بن عياش عن الأحوص عن شهر بن حوشب عن ابن عباس. \"حلية الأولياء\" ٦/ ٦٦.\nقلت: والأحوص هو ابن حكيم بن عمير الشامي. ضعيف.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٢٧، \"الضعفاء والمتروكين\" لابن الجوزي ١/ ٩٢.","vol":"23","page":171},{"text":"وروى موسى بن عقبة (١)، عن محمد بن المنكدر (٢)، عن جابر بن عبد الله قال: قال رسول الله - ﷺ -: \"أذن لي أن أحدث عن ملك من الملائكة من حملة العرش ما بين شحمة أذنيه إلى عاتقه مسيرة\n_________\n= وقال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٢١٨: غريب.\nقلت: رواه أيضًا أبو الشيخ في \"العظمة\" ١/ ٢٣٧، وأبو نعيم في \"حلية الأولياء\" ٦/ ٦٦ من طريق عبد الجليل عن شهر عن عبد الله بن سلام مرفوعًا ولفظه: \"لا تفكروا في الله ولكن تفكروا فيما خلق الله. فإنه خلق خلقًا قدماه في الأرض السابعة السفلى، ورأسه قد جاوز السماء العليا، ما بين قدميه إلى منكبيه مسيرة ثلاث مائة عام، وما بين كتفيه إلى أخمص قدميه مسيرة ثلاث مائة عام. فالخالق أعظم من المخلوق\".\nقال الألباني ﵀: أخرجه أبو نعيم، وإسناده حسن في الشواهد. فعبد الجليل بن عطية وشهر بن حوشب صدوقان سيئا الحفظ، وسائر الرجال ثقات.\n\"سلسلة الأحاديث الصحيحة\" للألباني ٤/ ٣٩٦.\nوخلاصة القول: هي أن أول الحديث: \"لا تتفكروا في عظم ربكم ولكن تفكروا فيما خلق\"حسنة بمجموع الطرق.\nفقد حسنها الألباني \"سلسلة الأحاديث الصحيحة\" ٤/ ٣٩٧، وقواها العجلوني في \"كشف الخفاء\" ١/ ٣١١.\nوأما بقية الحديث فضعيف. تفرد به إسماعيل بن عياش عن الأحوص عن شهر عن ابن عباس. وقد عرفت ضعف الأحوص، والعلم عند الله.\nقوله في الحديث: \"حتى يصير كأنه الوضع\" قال المروزي: الوضع العصفور الصغير. \"تعظيم قدر الصلاة\" ٢/ ٦٤٩.\n(١) الأسدي. ثقة فقيه إمام في المغازي.\n(٢) محمد بن المنكدر بن عبد الله بن الهُدَيْر التميمي المدني، ثقة فاضل. =","vol":"23","page":172},{"text":"سبعمائة عام\" (١).\nوفي الخبر أن الله -﷿- أمر جميع الملائكة أن يغدوا ويروحوا بالسلام على حملة عرشه تفضيلًا لهم على سائر الملائكة (٢).\n_________\n(١) الحكم على الإسناد:\nالحديث صحيح.\nالتخريج:\nرواه ابن طهمان في \"مشيخته\" (ص ٧٢) عن موسى بن عقبة عن محمد بن المنكدر عن جابر مرفوعًا مثله.\nومن طريق ابن طهمان رواه أبو داود في كتاب: السنة، باب: في الجهمية (٤٧٢٧)، والطبراني في \"المعجم الأوسط\" ٢/ ١٩٩، وأبو الشيخ في \"العظمة\" ٣/ ٩٤٨، وابن عساكر في \"تاريخ دمشق\" ٤٣/ ٦٠.\nقال ابن حجر في \"فتح الباري\" ٨/ ٦٦٥: أخرجه أبو داود وابن أبي حاتم من رواية إبراهيم بن طهمان عن محمد بن المنكدر عن جابر مرفوعًا. وإسناده على شرط الصحيح.\nوقال السيوطي في \"الدر المنثور\" ٥/ ٦٤٧: أخرجه أبو داود وابن أبي حاتم وأبو الشيخ في \"العظمة\" وابن مردويه والبيهقي في \"الأسماء والصفات\" عن جابر بسند صحيح.\nوقال الهيثمي في \"مجمع الزوائد\" ١/ ٢٥٣: ورواه الطبراني في \"الأوسط\" ورجاله رجال الصحيح.\nقال الطبراني: لم يروه عن موسى إلا إبراهيم بن طهمان. \"المعجم الأوسط\" ٢/ ١٩٩. قلت: إبراهيم بن طهمان، ثقة، كما في \"تقريب التهذيب\" لابن حجر (١٨٩) (ص ٩٠).\nولهذا قال الذهبي: إسناده صحيح \"مختصر العلو\" (ص ١١٤).\nوصححه الألباني في \"سلسلة الأحاديث الصحيحة\" ١/ ٢٣٢.\n(٢) لم أجده وكذلك قال ابن حجر في \"حاشية الكشاف\" ٤/ ١٥٢، وذكره الرازي في \"مفاتيح الغيب\" ٢٧/ ٢٨، والقرطبي أيضًا في \"الجامع\" ١٥/ ٢٩٤.","vol":"23","page":173},{"text":"فهذِه صفة حملة العرش.\n\nفأما صفة العرش:\nفروى لقمان بن عامر عن أبيه (١)، قال: إن الله -﷿- خلق العرش من جوهرة خضراء، للعرش ألف ألف رأس وستمائة ألف رأس. في الرأس ألف ألف وجه وستمائة ألف وجه، الوجه الواحد كطباق الدنيا ألف ألف مرة وستمائة ألف مرة، في الوجه ألف ألف وستمائة ألف لسان، كل لسان يسبح الله بألف ألف لغة، خلق الله لكل لغة من لغات العرش خلقًا في ملكوته يسبحه ويقدسه بتلك اللغة (٢).\nوروى (٣) جعفر بن محمد (٤)، عن أبيه (٥)، عن جده (٦) أنه قال: إن بين القائمة من قوائم العرش وبين القائمة الثانية خفقان الطير المسرع ثمانين ألف عام. والعرش يُكسى كل يوم سبعين ألف لون من النور لا يستطيع أن ينظر إليه خلق من خلق الله. والأشياء كلها في العرش كحلقة\n_________\n(١) عامر الوصابي. لم أجد له ترجمة.\n(٢) لم أجده. وأورد الزمخشري أوله وحكاه بصيغة التمريض، وكذلك فعل القرطبي والرازي.\nانظر: \"الكشاف\" للزمخشري ٤/ ١٥٢، \"مفاتيح الغيب\" للرازي ٢٧/ ٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٩٤.\n(٣) سيسوق المصنف سنده بعد نهاية الحديث.\n(٤) جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب أبو عبد الله المعروف بالصادق. صدوق فقيه إمام.\n(٥) محمد بن علي بن الحسين بن علي بن أبي طالب أبو جعفر الباقر، ثقة فاضل.\n(٦) علي بن الحسين بن علي بن أبي طالب زين العابدين. ثقة ثبت عابد فقيه فاضل.","vol":"23","page":174},{"text":"(ملقاة) (١) في فلاة، وإن لله ملك يقال له: حزقائيل، له ثمانية عشر ألف جناح ما بين الجناح إلى الجناح خمسمائة عام، فخطر له خاطر! هل فوق الله شيء؟ فزاده الله مثلها أجنحة أخرى، فكان له ستة ومليون ألف جناح، ما بين الجناح إلى الجناح خمسمائة عام، ثم أوحى الله سبحانه إليه أيها الملك طِرْ، فطار مقدار عشرين ألف سنة لم ينل رأس قائمة من قوائم العرش، ثم ضاعف الله له في الجناح والقوة وأمره أن يطير، فطار مقدار ثلاثين ألف سنة فلم ينل أيضًا، فأوحى الله -﷿- إليه أيها الملك لو طرت إلى نفخ الصور مع أجنحتك وقوتك لم تبلغ عرشي، فقال الملك: سبحان ربي الأعلى، فأنزل الله -﷿- ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ فقال النبي - ﷺ -: \"اجعلوها في سجودكم\".\n[٢٥٥٨] أخبرناه ناقل بن راقم بن أحمد بن عبد الجبار (٢)، قال: نا محمد بن عبد الله بن شاذان (٣)، قال: نا الحسين بن زيدك (٤)، قال: نا موسى بن إسماعيل الجبلي (٥)، قال: نا ميسرة بن عبد ربه (٦)، عن جعفر بن محمد (٧).\n_________\n(١) سقطت من (م) والاستدراك من (ب).\n(٢) لم أجد ترجمته.\n(٣) أبو بكر الرازي الصوفي، ما هو بمؤتمن.\n(٤) الحسين بن زيدك. لم أجد ترجمته.\n(٥) أبو عمران الواسطي، صالح الحديث ليس به بأس.\n(٦) التستري الفارسي كذاب مشهور.\n(٧) [٢٥٥٨] الحكم على الإسناد:\nالإسناد موضوع. =","vol":"23","page":175},{"text":"وقال مقاتل: حملة العرش أول خلق الله من الملائكة (١).\nوروى جعفر بن محمد عن أبيه عن جده قال: العرش أخوف الخلق من الله. وإن بعض ألسنته لينطق بهذِه الكلمات: أعوذ بالله من غضب الله، وأعوذ بالله من سخط الله، وأعوذ بالله من نقمة الله، وأعوذ بالله من كيد الله (٢).\n[٢٥٥٩] وأخبرني ناقل بن راقم (٣)، قال: نا محمد بن عبد الله (٤)، قال: نا الحسين بن زيدك (٥)، قال: نا موسى بن إسماعيل (٦)، قال: نا\n_________\n= فيه ميسرة بن عبد ربه كذاب وفيه أيضًا محمد بن عبد الله بن شاذان ليس بمؤتمن، وشيخ المصنف لم أجده.\nالتخريج:\nقوله في آخر الحديث: \"اجعلوها في سجودكم\" هذا القدر صحيح عن النبي - ﷺ - لوروده من طرق أخرى ثابتة.\nفقد رواه ابن خزيمة في \"صحيحه\" ١/ ٣٣٤ عن عقبة بن عامر - ﵁ - قال: لما نزلت ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ قال لنا النبي - ﷺ -: \"اجعلوها في سجودكم\".\nورواه كذلك الحاكم في \"المستدرك\" ١/ ٣٤٧ عن عقبة به. وقال: هذا حديث حجازي صحيح الإسناد.\nورواه أيضًا أبو داود في كتاب: الصلاة، باب: ما يقول الرجل في ركوعه وسجوده (٨٦٩)، وابن ماجه في كتاب: إقامة الصلاة، باب: التسبيح في الركوع والسجود (٨٨٧)، ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٢٢٥.\n(١) لم أجده.\n(٢) لم أجده، وإن كان سنده هو السند السابق الذي فيه ميسرة بن عبد ربه فهو موضوع.\n(٣) لم أجد ترجمته.\n(٤) أبو بكر الرازي الصوفي، ما هو بمؤتمن.\n(٥) لم أجد ترجمته.\n(٦) أبو عمران الواسطي. صالح الحديث، ليس به بأس.","vol":"23","page":176},{"text":"ميسرة بن عبد ربه (١)، عن جعفر بن محمد (٢)، عن أبيه (٣)، عن جده (٤)، قال: إن الله تعالى لما نظر إلى الجوهرة جمدت فصارت جوهرة حمراء، ثم نظر إليها ثانية فذابَت وارتعدت من خوف ربها، ثم نظر إليها الثالثة فصارت ماء، ثم نظر إليها الرابعة فجمد بعضها فخُلق من النصف العرش ومن النصف الماء، ثم تركها على حالتها فمن ثم ترعد إلى يوم القيامة (٥).\nوروى ثور بن يزيد (٦)، عن خالد بن معدان (٧)، عن كعب الأحبار (٨) أنه قال: لما خلق الله -﷿- العرش قال: لن يخلق الله خلقًا أعظم مني فاهتز فطوقه الله بحيّة لها سبعون ألف جناح في الجناح سبعون ألف ريشة في كل ريشة سبعون ألف وجه في كل وجه سبعون ألف لسان يخرج من أفواهها كل يوم من التسبيح عدد قطر المطر وعدد ورق الشجر وعدد الحصى والثرى وعدد أيام الدنيا وعدد\n_________\n(١) التستري الفارسي. كذاب مشهور.\n(٢) جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب صدوق.\n(٣) أبو جعفر الباقر، ثقة فاضل.\n(٤) زين العابدين. ثقة عابد، ثبت فقيه، فاضل مشهور.\n(٥) [٢٥٥٩] الحكم على الإسناد:\nإسناده موضوع.\nفيه ميسرة بن عبد ربه كذاب وفيه محمد بن عبد الله بن عبد العزيز بن شاذان ليس بمؤتمن، وشيخ المصنف والحسين بن زيدك لم أجدهما.\n(٦) أبو خالد الشامي ثقة ثبت إلا أنه يرى القدر.\n(٧) الكَلاعي الحمصي، أبو عبد الله. ثقة عابد يرسل كثيرًا.\n(٨) كعب بن مَاتِع الحِمْيري، ثقة.","vol":"23","page":177},{"text":"الملائكة أجمعين فالتوت الحية بالعرش فالعرش إلى نصف الحية (١).\nوقال مجاهد: بين السماء السابعة وبين العرش سبعون ألف حجاب، حجاب نور وحجاب ظلمة وحجاب نور وحجاب ظلمة (٢). وروى عطاء بن السائب (٣)، عن أبيه (٤)، عن عبد الله بن عمرو (٥)\n_________\n(١) لم أجده مسندًا، ولم يذكره حسب علمي سوى القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٩٤ - ٢٩٥.\n(٢) أورده عن مجاهد القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٩٥، والطبري في \"جامع البيان\" ١٦/ ٩٥، وأبو الشيخ في \"العظمة\" ٢/ ٦٩٣.\nقلت: وقد ورد عن عبد الله بن عمرو وسهل بن سعد مرفوعًا خبر قريب من هذا ولفظه \"دون الله سبعون ألف حجاب من نور وظلمة ما تسمع نفس شيئًا من حِسِّ تلك الحُجُب إلا زهقت نفسها\".\nرواه ابن أبي عاصم في \"السنة\" ٢/ ٣٥٢ (٧٨٨)، وأبو يعلى في \"المسند\" ١٣/ ٥٢٠، وفي \"المعجم\" (ص ٩٥)، والروياني في \"مسنده\" ٢/ ٣١٢، والطبراني في \"المعجم الكبير\" ٦/ ١٤٨.\nقال الألباني ﵀ في تعليقه على كتاب \"السنة\" لابن أبي عاصم ٢/ ٣٥٣: إسناده ضعيف، موسى بن عبيدة وهو الربذي ضعيف وسائر رواته ثقات.\nقلت: ومدار الحديث على موسى بن عبيدة هذا. والله أعلم.\nوقد ذكر هذا الحديث ابن الجوزي في \"الموضوعات\" ١/ ١٦٧ وقال: لا أصل له فيه عمر بن الحكم قال فيه البخاري: ذاهب الحديث ا. هـ.\nوهذا خطأ من ابن الجوزي ﵀، فإن البخاري لم يقل هذا في عمر بن الحكم بن ثوبان بل قاله في عمر بن الحكم الهذلي راوي آخر. انظر: \"التاريخ الكبير\" للبخاري ٦/ ١٤٦ - ١٤٧، \"المغني في الضعفاء\" للذهبي ٢/ ٤٦٥.\n(٣) عطاء بن السائب أبو محمد ويقال: أبو السائب الثقفي الكوفي، صدوق اختلط.\n(٤) السائب بن مالك أو ابن زيد الكوفي، ثقة.\n(٥) ابن العاص، صحابي جليل.","vol":"23","page":178},{"text":"- ﵄ - قال: قال رسول الله - ﷺ -: \"وجدت في سرادقات العرش مكتوبًا: لا إله إلا الله محمد رسول الله، أبو بكر الصديق، عمر الفاروق، حمزة ابن عبد المطلب أسد الله وأسد رسوله\" (١).\n_________\n(١) الحكم على الإسناد:\nمعلق وفيه عطاء اختلط، والحديث موضوع.\nالتخريج:\nلم أجده عن عبد الله بن عمرو بل عن ابن عباس وأبي الدرداء وعن جعفر بن محمد عن أبيه عن جده، مرفوعًا في الكل، بألفاظ متقاربة، ولم يذكر فيه حمزة بن عبد المطلب.\nأما حديث ابن عباس فلفظه: \"لما عرج بي إلى السماء رأيت على ساق العرش مكتوبًا: لا إله إلا الله محمد رسول الله - ﷺ -، أبو بكر الصديق، عمر الفاروق، عثمان ذو النورين\"، ولفظ حديث أبي الدرداء: \"رأيت ليلة أسري بي في العرش فرندة خضراء فيها مكتوب بنور أبيض: لا إله إلا الله محمد رسول الله، أبو بكر الصديق، عمر الفاروق\".\nوأما حديث جعفر بن محمد عن أبيه عن جده فلفظه: ليلة أسري بي رأيت على العرش مكتوبًا لا إله إلا الله محمد رسول الله، أبو بكر الصديق، عمر الفاروق، عثمان ذو النورين يقتل مظلومًا.\nحديث ابن عباس فيه علي بن جميل الرقي كذبه ابن حبان وتابعه معروف بن أبي معروف البلخي، قال عنه ابن عدي: يسرق الحديث.\nوحديث أبي الدرداء فيه عمر بن إسماعيل بن مجالد، قال يحيى بن معين: ليس بشيء كذاب دجال سوء خبيث.\nوحديث جعفر بن محمد عن أبيه عن جده فيه عبد الرحمن بن عفان أبو بكر الصوفي، قال عنه يحيى بن معين: كذاب مُكذّب. وفيه أيضًا محمد بن مجيب كذبه أيضًا ابن معين.\nانظر: \"ميزان الاعتدال\" للذهبي ٥/ ١٤٤، \"لسان الميزان\" لابن حجر ٣/ ٤٢٣، =","vol":"23","page":179},{"text":"وروى سعيد بن جبير عن أبي الحمراء خادم النبي - ﷺ - قال: سمعت رسول الله - ﷺ - يقول \"رأيت ليلة أسري بي على ساق العرش الأيمن مكتوبًا لا إله إلا الله محمد رسول الله أيَّدته بعليّ ونصرته به\" (١).\nوروي عن عقبة بن عامر أن النبي - ﷺ - \" قال: \"الحسن والحسين (شِنْفا) (٢) العرش وليسا بمعلقين\" (٣).\n_________\n= ٤/ ٢٠٩، \"المغني في الضعفاء\" للذهبي ٢/ ٦٦٩، \"الكامل\" لابن عدي ٦/ ٣٢٥، \"تاريخ بغداد\" للخطيب ١/ ٢٦٤، \"الموضوعات\" لابن الجوزي ١/ ٩١، \"الفوائد المجموعة\" للشوكاني (ص ٣٣٩)، \"ذخيرة الحفاظ\" لابن طاهر المقدسي ٢/ ١٩٩٧.\nوالسُرادِقات جمع سُرادِق وهو ما أحاط بالبناء. \"لسان العرب\" لابن منظور (سردق) ١٠/ ١٥٧.\n(١) الحديث موضوع.\nيُروى عن أبي الحمراء وعن أنس بن مالك.\nقال الذهبي: هذا اختلاق بَيّن.\nوقال ابن عدي: هذا حديث باطل.\nوقال ابن حجر: موضوع لا ريب فيه.\nانظر: \"تاريخ دمشق\" لابن عساكر ٤٢/ ٣٣٦، ٤٧/ ٣٤٤، \"لسان الميزان\" لابن حجر ٢/ ٢٦٨، \"تنزيه الشريعة\" لابن عراق ١/ ٤٠١، \"العلل المتناهية\" لابن الجوزي ١/ ٢٣٧، \"ذيل اللآلي\" (ص ٦٤).\n(٢) في (م): (شيفا) والتصحيح من (أ).\n(٣) الحديث ضعيف.\nأخرجه الطبراني في \"المعجم الأوسط\" ١/ ١٠٨، وضعفه الألباني في \"ضعيف الجامع\" (ص ٤١٠) (٢٧٨٣). قوله في الحديث \"شِنْفا\" الشنف القرط المعلق في الوجه أي الأذن، والمراد أحدهما عن يمين العرش والآخر عن يساره.\nانظر: \"فيض القدير\" للمناوي ٣/ ٥٥١.","vol":"23","page":180},{"text":"وقوله تعالى ﴿وَمَنْ حَوْلَهُ﴾ قال وهب بن منبه: إن حول العرش سبعون صنفًّا من الملائكة صف خلف صف يدورون حول العرش يطوفون به، يقبل هؤلاء ويدبر هؤلاء، فإذا استقبل بعضهم هلّل هؤلاء وكبر هؤلاء ومن ورائهم سبعون ألف صف قيام، أيديهم إلى أعناقهم، قد وضعوها على عواتقهم فإذا سمعوا تكبير أولئك وتهليلهم رفعوا أصواتهم فقالوا (١) سبحانك اللهم وبحمدك ما أعظمك وأجلك أنت الله (٢) لا إله غيرك أنت الأكبر الأكبر، الخلق كلهم لك راجعون. ومن وراء هؤلاء مائة ألف صفٍّ من الملائكة، قد وضعوا اليمنى على اليسرى ليس منهم أحد إلا وهو يسبح بتحميد لا يسبحه الآخر، ما بين جناحي أحدهم مسيرة ثلاثمائة عام، وما بين شحمة أذنه إلى عاتقه أربعمائة عام، واحتجب الله بينه وبين الملائكة الذين هم حملة العرش بسبعين حجابًا من نار وسبعين حجابًا من ظلمة وسبعين حجابًا من نور وسبعين حجابًا من دُرٍ أبيض وسبعين حجابًا من ياقوت أحمر وسبعين حجابًا من زبرجد أخضر وسبعين حجابًا من ثلج وسبعين حجابًا من ماء وسبعين حجابًا من بَرَدٍ وما لا يعلمه إلا الله -﷾ - قال (٣) ولكل واحد من حملة العرش ومن حوله أربعة وجوه: وجه ثور ووجه أسد ووجه نسر\n_________\n(١) سقط من (م)، والاستدراك من (ب).\n(٢) سقط من (م)، والاستدراك من (ب).\n(٣) سقط من (أ).","vol":"23","page":181},{"text":"ووجه إنسان، ولكل واحد منهم أربعة أجنحة. أما جناحان فعلى وجهه مخافة أن ينظر إلى العرش فيُصعق وأما جناحان فيطير بهما، ليس لهم كلام إلا التسبيح والتحميد والتكبير والتمجيد (١).\nوقال يزيد الرقاشي: إن لله - ﷾- ملائكة حول العرش يسمون المخلخلين تجري أعينهم مثل الأنهار إلى يوم القيامة يميدون كأنما تنفظهم الريح من خشية الله فيقول لهم الله ﷻ: يا ملائكتي ما الذي يخيفكم، فيقولون: يا ربنا لو أن أهل الأرض اطلعوا من عزتك وعظمتك على ما اطلعنا عليه ما أساغوا طعامًا ولا شرابًا ولا انبسطوا في فرشهم ولخرجوا (٢) إلى الصحاري يخورون كما تخور البقر (٣).\n﴿يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا﴾ وهذا تفسير لقوله تعالى ﴿وَيَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ﴾ (٤) ﴿رَبَّنَا﴾ أي: ويقولون\n_________\n(١) ذكر هذا كله عن وهب بن منبه أبو الشيخ في \"العظمة\" ٣/ ٩٥٥ - ٩٥٨، وانظر كتاب \"الزهد\" لابن أبي عاصم (ص ٨٢) وذكر بعضه ابن الجوزي في \"الموضوعات\" ١/ ١٦٧ - ١٦٨ عن وهب بن منبه عن أبي هريرة مرفوعًا، وقال: هذا حديث موضوع على رسول الله - ﷺ -، والمتهم به عبد المنعم بن إدريس وقد كذبه أحمد ويحيى، وقال الدارقطني: هو وأبوه متروكان ا. هـ.\nوانظر أيضًا \"اللآلئ المصنوعة\" للسيوطي ١/ ١٨ - ١٩.\n(٢) في (م): (يخرجون) والتصويب من (أ)، (ب).\n(٣) لم أجده.\n(٤) الشورى: ٥.","vol":"23","page":182},{"text":"(ربنا) (١) ﴿وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا﴾ نُصِبا على التفسير، وقيل على النقل (٢) أي: وسعت رحمتك وعلمك كل شيء.\n﴿فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ﴾ دينك ﴿وَقِهِمْ عَذَابَ الْجَحِيمِ﴾.\nروى الأعمش عن إبراهيم قال: كان أصحاب عبد الله - ﵁ - يقولون: الملائكة خير من ابن الكوّاء، يستغفرون لمن في الأرض، وابن الكواء يشهد عليهم بالكفر. قال: وكانوا يقولون (٣): لا يحجبون الاستغفار عن أحد من أهل هذِه القبلة (٤).\nوقال مطرف: وجدنا أنصح عباد الله لعباد الله الملائكة، ووجدنا أغشّ عباد الله للعباد الشيطان (٥).\n_________\n(١) سقطت من (م)، والاستدراك من (أ)، (ب).\n(٢) المقصود بالنقل هنا أي: على التمييز المحوّل عن الفاعل.\nانظر: \"جامع البيان\" للطبري ٢٤/ ٤٤، \"روح المعاني\" للألوسي ٢٤/ ٤٧، وانظر في أنواع التمييز كتاب \"شرح قطر الندى\" لابن هشام (ص ٢٣٨)، \"اللباب في علل البناء والإعراب\" للعكبري (ص ٢٩٦).\nقلت: والذي أراد المصنف أن يبينه في نصب الرحمة والعلم هو أن كلًا منهما نصب على التمييز، ثم إن بعض النحاة جعله من قبيل التمييز المحول وبعضهم جعله من قبيل التمييز غير المحول. والعلم عند الله.\nويسمى التمييز تفسيرًا وبيانًا أيضًا. انظر: \"المفصل في صناعة الإعراب\" للزمخشري (ص ٩٣).\n(٣) سقط من (م) والاستدراك من (أ)، (ب).\n(٤) أورد ذلك القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٩٥.\n(٥) ذكره عبد الرزاق الصنعاني في \"تفسير القرآن\" ٢/ ١٧٩، والطبري في \"جامع البيان\" ٢٤/ ٤٦، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٤٩ لعبد بن حميد.","vol":"23","page":183},{"text":"[٢٥٦٠] وسمعت أبا القاسم بن حبيب (١) ﵀ يقول: سمعت أبي (٢) ﵀ يقول: سمعت علي بن محمد الوراق (٣) يقول: سمعت يحيى بن معاذ الرازي (٤) يقول لأصحابه: إذا قرأ هذِه الآية: ما في العالم خيرٌ أرجى منه (٥).\n\n<span data-type=\"title\" id=toc-4541>٨ </span>- ﴿رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ وَمَنْ﴾\nفي محل النصب عطفًا على الهاء والميم ﴿صَلَحَ﴾ آمن ﴿مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ﴾.\nقال سعيد بن جبير: يدخل الرجل الجنة فيقول: أين أبي؟ أين أمي؟ أين ولدي؟ أين زوجتي؟ فيقال: لم يعملوا مثل عملك. فيقول: كنت أعمل لي ولهم. فيقال: أدخلوهم الجنة (٦).\n\n<span data-type=\"title\" id=toc-4542>٩ </span>- ﴿وَقِهِمُ السَّيِّئَاتِ﴾ أنواع العذاب\n﴿وَمَنْ تَقِ السَّيِّئَاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ﴾.\n_________\n(١) الحسن بن محمد بن حبيب أبو القاسم المفسر النيسابوري قيل. كذبه الحاكم.\n(٢) محمد بن حبيب النيسابوري. لم أجد له ترجمة.\n(٣) علي بن محمد بن السري الوراق. مثهم بالكذب.\n(٤) يحيى بن معاذ أبو زكريا الرازي الواعظ، لم يذكر بجرح أو تعديل.\n(٥) [٢٥٦٠] الحكم على الإسناد:\nضعيف جدًا. فيه علي بن محمد الوراق متهم بالكذب. وفيه شيخ المصنف كذبه\nالحاكم، وأبوه لم أجد ترجمته.\n(٦) ذكره الطبري في \"جامع البيان\" ٢٤/ ٤٥، \"المحرر الوجيز\" لابن عطية ٤/ ٥٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٢٩٦.","vol":"23","page":184},{"text":"<span data-type=\"title\" id=toc-4543>١٠ </span>- قوله -﷿- ﴿إِنَّ الَّذِينَ كَفَرُوا يُنَادَوْنَ﴾\nيوم القيامة وهم في النار وقد مقتوا أنفسهم حين عاينوا العذاب فيقال لهم ﴿لَمَقْتُ اللَّهِ﴾ إيَّاكم في الدنيا إذ تدعون إلى الإيمان فتكفرون ﴿أَكْبَرُ مِنْ مَقْتِكُمْ﴾ اليوم ﴿أَنْفُسَكُمْ﴾ عند حلول العذاب بكم (١) ﴿إِذْ تُدْعَوْنَ إِلَى الْإِيمَانِ فَتَكْفُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4544>١١ </span>- ﴿قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ﴾\nقال ابن عباس وقتادة والضحاك: كانوا أمواتًا في أصلاب آبائهم فأحياهم الله -﷿- في الدنيا ثم أماتهم الموتة التي لابد منها ثم أحياهم للبعث يوم القيامة فهما حياتان وموتتان (٢).\nوهذا مثل قوله -﷿- ﴿كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ﴾ الآية (٣).\nقال السدي: أُميتوا في الدنيا ثم أُحيوا في قبورهم فسُئِلوا ثم أميتوا في قبورهم ثم أُحيوا في الآخرة (٤).\n﴿فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَى خُرُوجٍ﴾ (من النار) (٥) ﴿مِنْ سَبِيلٍ﴾\n_________\n(١) ذكر هذا التفسير والذي قبله الطبري في \"جامع البيان\" ٢٤/ ٤٦ - ٤٧ عن قتادة والسدي وابن زيد.\n(٢) ذكره الطبري في \"جامع البيان\" ٤٧/ ٢٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٦٤.\n(٣) البقرة: ٢٨.\n(٤) \"جامع البيان\" للطبري ٢٤/ ٤٨، \"النكت والعيون\" للماوردي ٥/ ١٤٦.\n(٥) سقطت من (ب).","vol":"23","page":185},{"text":"فنصلح أعمالنا. نظيرها ﴿هَلْ إِلَى مَرَدٍّ مِنْ سَبِيلٍ﴾ (١).\n\n<span data-type=\"title\" id=toc-4545>١٢ </span>- ﴿ذَلِكُمْ بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ﴾ (في الدنيا) (٢)\n﴿كَفَرْتُمْ﴾ في الكلام متروك استغني عنه (٣) بدلالة الظاهر عليه، مجازه: فأجيبوا أن لا سبيل إلى ذلك، وهذا العذاب والخلود في النار بأنكم إذا دُعي الله وحده في الدنيا كفرتم به وأنكرتم أن تكون الإلهية له خالصة وقلتم ﴿أَجَعَلَ الْآلِهَةَ إِلَهًا وَاحِدًا﴾ (٤).\nسمعت بعض العلماء يقول: ﴿وَإِنْ يُشْرَكْ بِهِ﴾ بعد الرد إلى الدنيا لو كانوا (يردون) (٥) ﴿تُؤْمِنُوا﴾ تصدقوا المشرك (٦)، فلذلك ذكره بلفظ الاستقبال (٧) نظيره قوله: ﴿وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ﴾ (٨).\nقوله تعالى ﴿فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ﴾.\n\n<span data-type=\"title\" id=toc-4546>١٣ </span>- ﴿هُوَ الَّذِي يُرِيكُمْ آيَاتِهِ وَيُنَزِّلُ لَكُمْ مِنَ السَّمَاءِ رِزْقًا﴾\nإدرار الغيث ﴿وَمَا يَتَذَكَّرُ إِلَّا مَنْ يُنِيبُ﴾.\n_________\n(١) الشورى: ٤٤.\n(٢) سقط من (م) والاستدراك من (أ).\n(٣) ليست موجودة في النسخ التي عندي، ولابدّ منها ليستقيم الكلام.\n(٤) ص: ٥.\n(٥) سقطت من (م)، (أ)، والاستدراك من (ب).\n(٦) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٢٩٨ وهو غالبًا ينقل عن المصنف كما هو ملاحظ بالاستقراء.\n(٧) في (أ)، (ب): الاستفهام والصواب ما أثبته وهو كذلك في (م).\n(٨) الأنعام: ٢٨.","vol":"23","page":186},{"text":"<span data-type=\"title\" id=toc-4547>١٤ </span>- ﴿فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ الطاعة والعبادة\n﴿وَلَوْ كَرِهَ الْكَافِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4548>١٥ </span>- قوله - عزوجل - ﴿رَفِيعُ﴾ أي: هو رفيع ﴿الدَّرَجَاتِ﴾\nيعني: رافع طبقات الثواب للأنبياء والمؤمنين في الجنة (١).\nوقال ابن عباس - ﵄ -: يعني رافع السموات وهو فوق كل شيء وليس فوقه شيء (٢).\n﴿ذُو الْعَرْشِ﴾ خالقه ومالكه ﴿يُلْقِي الرُّوحَ﴾ ينزل الوحي، سماه روحًا لأنه تحيى به القلوب كما تحيى بالأرواح الأبدان ﴿مِنْ أَمْرِهِ﴾ من قوله، وقيل بأمره (٣) ﴿عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ لِيُنْذِرَ﴾ قراءة العامة بالياء أي: ينذر الله، وقرأ الحسن بالتاء (٤) يعني: لتنذر أنت يا\n_________\n(١) عزاه الماوردي ليحيى بن سلام. انظر: \"النكت والعيون\" ٥/ ١٤٧، \"التسهيل لعلوم التنزيل\" للكلبي ٤/ ٦.\n(٢) \"النكت والعيون\" للماوردي ٥/ ٤٧، \"زاد المسير\" لابن الجوزي ٧/ ٢١٠، \"التسهيل لعلوم التنزيل\" للكلبي ٤/ ٦.\n(٣) قلت: والفرق بينهما راجع إلى معنى الأمر في الآية فمن فسر الأمر بأنه واحد الأمور وهي الشرائع جعل (من) تبعيضية أو لابتداء الغاية، ومن فسر الأمر بالقضاء -وهو مروي عن ابن عباس- جعل (من) لابتداء الغاية أو بمعنى الباء والله أعلم.\nوانظر \"التسهيل لعلوم التنزيل\" للكلبي ٤/ ٦، \"روح المعاني\" للألوسي ٢٤/ ٥٦، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥١.\n(٤) وهي من الشواذ، انظر: \"الميسر في القراءات الأربعة عشرة\" (ص ٤٦٨)، \"إعراب القرآن\" للنحاس ٤/ ٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٠٠.","vol":"23","page":187},{"text":"محمد ﴿يَوْمَ التَّلَاقِ﴾.\n[٢٥٦١] أخبرنا أبو الحسن بن أبي الفضل (١) الفقيه قال: نا أبو العباس الأصم (٢)، قال: نا محمد بن عُبيد الله (٣)، قال: نا أبو أسامة (٤)، قال: نا المبارك بن فضالة (٥)، عن علي بن زيد (٦)، عن يوسف بن مهران (٧)، عن ابن عباس في قوله -﷿- ﴿يَوْمَ التَّلَاقِ﴾: يوم يلتقي أهل السماء وأهل الأرض (٨).\nوقال مقاتل وقتادة: يلتقي فيه الخلق والخالق (٩).\n_________\n(١) أحمد بن محمد، القهندزي، من أعيان المعدلين.\n(٢) محمد بن يعقوب بن يوسف، ثقة.\n(٣) أبو جعفر المنادي، صدوق.\n(٤) حماد بن أسامة القرشي ثقة ثبت ربما دلس، وكان بأخرة يحدث من كتب غيره.\n(٥) أبو فضالة البصري. صدوق يدلّس ويسوي.\n(٦) أبو الحسن التيمي البصري ضعيف.\n(٧) يوسف بن مِهْران البصري، وهو لين الحديث.\n(٨) [٢٥٦١] الحكم على الإسناد:\nسنده ضعيف.\nفيه علي بن زيد ويوسف بن مهران ضعيفان والمبارك بن فضالة مدلس.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ١٩/ ٦ عن حجاج عن مبارك بن فضالة به.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٠/ ٣١٠: مداره على علي بن زيد بن جدعان وفيه ضعف في سياقاته غالبًا، وفيه نكارة شديدة. ا. هـ.\n(٩) \"جامع البيان\" للطبري ٢٤/ ٥٠، \"تفسير القرآن\" لعبد الرزاق ٢/ ١٨٠، \"النكت والعيون\" للماوردي ٥/ ١٤٨، \"زاد المسير\" لابن الجوزي ٧/ ٣١١.","vol":"23","page":188},{"text":"وقال ابن زيد: يتلاقى العباد.\nوقال ميمون بن مهران: يلتقي الظالم والمظلوم والخصوم (١).\nوقيل: يلتقي العابدون والمعبودون (٢).\nوقيل: يلتقي فيه المرء مع عمله (٣).\n\n<span data-type=\"title\" id=toc-4549>١٦ </span>- ﴿يَوْمَ هُمْ بَارِزُونَ﴾ خارجون من قبورهم ظاهرين لا يسترهم شيء\n﴿لَا يَخْفَى عَلَى اللَّهِ مِنْهُمْ﴾ من أعمالهم وأحوالهم ﴿شَيْءٌ﴾ ومحل (هم) رفع على الابتداء و﴿بَارِزُونَ﴾ خبره (٤).\n﴿لِمَنِ الْمُلْكُ الْيَوْمَ﴾ وذلك عند فناء الخلق. وقد ذكرنا الأخبار فيه (٥).\nوقال الحسن: هو المسائل وهو المجيب لأنه يقول ذلك حين لا أحد يجيبه فيجيب نفسه (٦) فيقول ﴿لِلَّهِ الْوَاحِدِ الْقَهَّارِ﴾ الذي قهر خلقه بالموت.\n_________\n(١) \"النكت والعيون\" للماوردي ٥/ ١٤٨، \"زاد المسير\" لابن الجوزي ٧/ ٣١١.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٠٠.\n(٣) \"المحرر الوجيز\" لابن عطية ٤/ ٥٥١، \"الجامع لأحكام القرآن\" ١٥/ ٣٠٠ ثم قال القرطبي بعد أن ذكر هذِه الأقوال كلها: وكله صحيح المعنى. ا. هـ.\nقال النحاس عَقِبَهُ في \"إعراب القرآن\" ٤/ ٢٨: والجملة في موضع خفض بالإضافة، فلذلك حذف التنوين من يوم، وإنما يكون هذا عند سيبويه إذا كان الظرف بمعنى (إذ) فإذا كان بمعنى إذا (لم يجز) ا. هـ.\n(٤) انظر \"جامع البيان\" للطبري ٢٤/ ٥١، \"روح المعاني\" للألوسي ٢٤/ ٥٦.\n(٥) انظرها في سورة الزمر عند قوله تعالى ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾ [٦٧].\n(٦) \"المحرر الوجيز\" لابن عطية ٤/ ٥٥١.","vol":"23","page":189},{"text":"[٢٥٦٢] وأخبرنا شعيب (١)، قال: نا مكي بن عبدان (٢)، قال: نا أبو الأزهر (٣)، قال: نا روح (٤)، قال: نا حماد (٥)، عن عاصم بن بَهْدَلة (٦)، عن أبي وائل (٧)، عن ابن مسعود - ﵁ - قال: يجمع الله -﷿- الخلق يوم القيامة بصعيد واحد بأرضٍ بيضاء كأنها سبيكة فضية لم يعص الله فيها قط. فأول ما يتكلم به أن ينادي مناد لمن الملك اليوم لله الواحد القهار (٨).\n_________\n(١) شعيب بن محمد البيهقي أبو صالح. من أهل النواحي.\n(٢) أبو حاتم التميمي. المحدث الثقة المتقن.\n(٣) أحمد بن الأزهر بن منيع أبو الأزهر النيسابوري. صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٤) روح بن عُبادة بن العلاء. ثقة فاضل له تصانيف.\n(٥) الأزدي الجَهْضَمي ثقة ثبت.\n(٦) ابن أبي النَّجُود الأسدي. صدوق له أوهام حجة في القراءة.\n(٧) شقيق بن سلمة الأسدي. ثقة، مخضرم.\n(٨) [٢٥٦٢] الحكم على الإسناد:\nفيه شيخ المصنف، شعيب بن محمد البيهقي مستور، وبقية سنده حسن.\nالتخريج:\nالحديث قد ثبت عن ابن مسعود موقوفًا عليه لوروده من طرق أُخرى حسنة وصحيحة. وله حكم الرفع لأن مثله لا يُقال بالرأي والاجتهاد، ولم يُعهد عن ابن مسعود الأخذ عن أهل الكتاب. رواه ابن المبارك في \"الزهد\" (ص ١١٥) عن حماد بن سلمة عن عاصم به. وسنده حسن.\nورواه عبد الرزاق في \"تفسير القرآن\" ١/ ٣٤٤، والطبري في \"جامع البيان\" ١٣/ ٢٥٠، والحاكم في \"المستدرك\" ٤/ ٦١٤ من طريق عمرو بن ميمون عن عبد الله بن مسعود موقوفًا. =","vol":"23","page":190},{"text":"<span data-type=\"title\" id=toc-4550>١٧ </span>- ﴿الْيَوْمَ تُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ لَا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ\nالْحِسَابِ (١٧)﴾\nفأول ما يبدأ به من الخصومات الدماء (١).\n_________\n= قال ابن حجر في \"فتح الباري\" ١١/ ٣٧٥: ورجاله رجال الصحيح.\nوقال الحاكم في \"المستدرك\" ٤/ ٦١٤: على شرط الشيخين ولم يخرجاه.\nوأخرجه الطبري في \"جامع البيان\" ١٣/ ٢٥٠ من طريق عاصم عن زر بن حبيش عن ابن مسعود موقوفًا.\nقال ابن حجر في \"فتح الباري\" ١١/ ٣٧٥: ورجاله موثقون أيضًا.\nوأخرجه البيهقي في البعث عن ابن مسعود مرفوعًا وموقوفًا. وقال: الموقوف أصح.\nانظر: \"فتح الباري\" لابن حجر ١١/ ٣٧٥، \"الدر المنثور\" للسيوطي ٤/ ١٦٧ - ١٦٨.\nقلت: وممن رواه عن ابن مسعود مرفوعًا الشاشي في \"مسنده\" ٢/ ١٣١، والطبراني في \"المعجم الكبير\" ١٠/ ١٦١، وفي \"المعجم الأوسط\" ٧/ ١٦٤، وأبو نعيم في \"حلية الأولياء\" ٤/ ١٥٣ والبيهقي في \"البعث والنشور\" كما عزاه له السيوطي في \"الدر المنثور\" ٤/ ١٦٧ ومدارها كلها على جرير بن أيوب البجلي، قال فيه البخاري وأبو زرعة وأبو حاتم: منكر الحديث.\nوقال النسائي والدارقطني: متروك، وقال أبو نعيم ووكيع: يضع الحديث.\nانظر: \"التاريخ الكبير\" للبخاري ٢/ ٢١٥، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٠٣، \"الضعفاء والمتروكين\" لابن الجوزي ١/ ١٦٨.\nقلت: المقطع الأخير من حديث ابن مسعود الذي ذكره المصنف.\nوهو قوله: فأول ما يتكلم به ... إلى آخره. لم أجده في ما ذكرت من مصادر فلعل ابن مسعود - ﵁ - أخذه من أحاديث أُخر. والعلم عند الله.\n(١) ثبت هذا عند البخاري ومسلم في صحيحيهما من حديث عبد الله بن مسعود مرفوعًا: \"أول ما يقضي بين الناس في الدماء\" زاد مسلم \"يوم القيامة\". =","vol":"23","page":191},{"text":"<span data-type=\"title\" id=toc-4551>١٨ </span>- ﴿وَأَنْذِرْهُمْ يَوْمَ الْآزِفَةِ﴾ يوم (١) القيامة،\nسميت بذلك لأنها قريبة إذ كل ما هو (٢) آت قريب.\nقال النابغة (٣):\nأزف الترحُّلُ غير أنَّ رِكابنا ... لما تزل برحالنا وكأن قَدِ\n_________\n= \"صحيح البخاري\" كتاب: الديات، باب قوله تعالى ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ (٦٨٦٤)، \"صحيح مسلم\" كتاب: القسامة، باب المجازاة بالدماء في الآخرة (١٦٧٨).\nوالجمع بين هذا الحديث وحديث أبي هريرة الذي أخرجه أصحاب السنن وغيرهم مرفوعًا: \"إن أول ما يحاسب به العبد يوم القيامة الصلاة\" هو أن حديث ابن مسعود فيما يتعلق بحقوق الخلق بعضهم ببعض، وحديث أبي هريرة فيما يتعلق بحق الله تعالى.\nانظر: \"فتح الباري\" لابن حجر ١١/ ٣٩٦، \"سبل السلام\" للصنعاني ٣/ ٢٣٢، \"فيض القدير\" للمناوي ٣/ ١١٥، حديث أبي هريرة أخرجه النسائي كتاب: الصلاة، باب: المحاسبة على الصلاة ١/ ٢٣٣، وأبو داود كتاب: الصلاة، باب: قول النبي - ﷺ - \"كل صلاة لا يتمها صاحبها تتم من تطوعه\" (٨٦٤)، والترمذي كتاب: الصلاة، باب: ما جاء أن أول ما يحاسب به العبد يوم القيامة الصلاة (٤١٣)، وابن ماجه كتاب: إقامة الصلاة، باب: ما جاء في أول ما يحاسب به العبد الصلاة (١٤٢٥).\nوصححه الألبانى في \"صحيح سنن النسائي\" ١/ ١٠١.\n(١) في (م): (بيوم) والذي أثبته من (ب).\n(٢) سقط من (أ).\n(٣) النابغة الذبياني واسمه زياد بن معاوية بن ضباب بن جناب بن يربوع بن غيظ أبو أمامة، وقد سمي بالنابغة لقوله:\nفقد نَبَغَتْ لهم مِنّا شؤونُ =","vol":"23","page":192},{"text":"أي: قرب، ونظير هذِه الآية قوله تعالى ﴿أَزِفَتِ الْآزِفَةُ (٥٧)﴾ (١) أي: قربت القيامة ﴿إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ﴾ من الخوف قد زالت وشخصت من صدورهم فتعلقت بحلوقهم فلا هي تعود إلى أماكنها ولا هي تخرج من أفواههم فيموتوا ويستريحوا (٢). نظيره قوله تعالى: ﴿وَأَفْئِدَتُهُمْ هَوَاءٌ﴾ (٣). ﴿كَاظِمِينَ﴾ مكروبين (ممتلئين) (٤) خوفًا وحُزنًا، والكاظم الممسك للشيء على ما فيه، ومنه كظم قربته إذا شدّ رأسها (٥)، فهم قد أطبقوا أفواههم على ما في قلوبهم من شدة الخوف. والكَظْمُ تردد الغيظ والخوف والحزن في القلب حتى يضيق به، وتقول العرب للبئر الضيقة وللسقاية المملوءة ماء: كِظَامة وكاظِمة (٦) ومنه الحديث: \"كيف بكم إذا بُعجت مكة كظائم\" (٧)\n_________\n(١) النجم: ٥٧.\n(٢) ورد هذا عن قتادة والسدي، انظر: \"جامع البيان\" للطبري ٢٤/ ٥٢، \"تفسير\nالقرآن\" لعبد الرزاق ٢/ ١٨٠.\n(٣) إبراهيم: ٤٣.\n(٤) سقطت من (م) والاستدراك من (أ)، (ب).\n(٥) \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧١٢) (كظم) وانظر \"بصائر ذوي التمييز\" للفيروزآباي ٤/ ٣٥٧.\n(٦) \"بصائر ذوي التمييز\" للفيروزآبادي ٤/ ٣٥٧، \"غريب الحديث\" لابن سلام ١/ ١٦٣، \"غريب الحديث\" للحربي ٣/ ١٢١٢، \"الفائق في غريب الحديث والأثر\" للزمخشري ٣/ ٢٦٣، \"لسان العرب\" لابن منظور ١٢/ ٥١٩ (كظم).\n(٧) رواه ابن أبي شيبة في \"المصنف\" ٧/ ٤٦١، والفاكهي في \"أخبار مكة\" ٣/ ٥٦ عن يعلي بن عطاء عن أبيه عن عبد الله بن عمرو بن العاص - ﵄ - موقوفًا عليه قال: كيف أنتم إذا هدمتم البيت فلم تدعوا حجرًا على حجر، قالوا: ونحن على =","vol":"23","page":193},{"text":"وقال الشاعر:\nيخرجن من كاظِمة الخص الخرب ... يحملن عباس بن عبد المطلب (١)\nونصب كاظمين على الحال والقطع.\n﴿مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ﴾ قريب وصديق، ومنه قيل للأقرباء والخاصة: حآمة (٢) ﴿وَلَا شَفِيعٍ يُطَاعُ﴾ فيشفع فيهم.\n\n<span data-type=\"title\" id=toc-4552>١٩ </span>- ﴿يَعْلَمُ خَائِنَةَ﴾ خيانة ﴿الْأَعْيُنِ﴾.\nقال المؤرج: فيه تقديم وتأخير أي: الأعين الخائنة (٣).\n_________\n= الإسلام! ! قال: وأنتم على الإسلام، قال: ثم ماذا. قال: ثم يُبنى أحسن ما كان، فإذا رأيت مكة قد بُعِجت كَظَائم ورأيت البناء يعلو رؤوس الجبال، فاعلم أن الأمر قد أظلك.\nقلت: فيه عطاء العامري والد يعلى، ذكره ابن أبي حاتم ولم يذكر فيه جرحًا ولا تعديلًا، وقال ابن حجر: مقبول.\n\"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٣٩، \"تقريب التهذيب\" لابن حجر (٤٦٠٩) (ص ٣٩٢).\n(١) البيت أورده ابن منظور في \"لسان العرب\" ١٥/ ٣٩٥ ولم ينسبه ولفظه:\nصَبَّحْنَ من كاظِمة الحِصْنَ الخَرِبْ ... يَحْمِلْنَ عباس بن عبد المطلبْ\nقال ابن منظور: إنما أراد: يحملن ابن عباس، ويروى: الخُصَّ الخَرِبْ.\n(٢) قال الراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٢٢٥): الحميم في الآية هو القريب المشفق فكأنه الذي يَحْتَدْ حِمايةً لذويه، وقيل لخاصة الرجل حامّتُهُ، فقيل الحآمّةُ والعامَّةُ.\nانظر: \"مفردات غريب القرآن\" للراغب الأصفهاني (ص ٢٢٥) (حم).\n(٣) نقله القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٠٣.","vol":"23","page":194},{"text":"قال ابن عباس - ﵁ -: هو الرجل يكون جالسًا مع القوم فتمر المرأة فيسارقهم النظر إليها (١).\nوقال مجاهد: هي نظر الأعين إلى ما نهى الله سبحانه عنه (٢).\nقال قتادة: هي همزة بعينه وإغماضة فيما لا يحب الله -﷿- ولا يرضاه (٣).\n﴿وَمَا تُخْفِي الصُّدُورُ﴾.\n\n<span data-type=\"title\" id=toc-4553>٢٠ </span>- ﴿وَاللَّهُ يَقْضِي بِالْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ﴾ يعني الأوثان\n﴿لَا يَقْضُونَ بِشَيْءٍ﴾ لأنها لا تعلم شيئًا ولا تقدر على شيء.\nوقرأ أهل المدينة وأيوب (تدعون) بالتاء ومثله روى هشام عن أهل الشام، وقرأ الباقون بالياء (٤).\nقوله -﷿-: ﴿إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ﴾.\n_________\n(١) \"معاني القرآن\" للنحاس ٦/ ٢١٣، \"زاد المسير\" لابن الجوزي ٧/ ٢١٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢٦٥، \"المصنف\" لابن أبي شيبة ٧/ ٤، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٥٣ لسعيد بن منصور.\n(٢) \"جامع البيان\" للطبري ٢٤/ ٥٤، \"زاد المسير\" لابن الجوزي ٧/ ٢١٣، وعزاه السيوطي في \"الدر المنثور\" لعبد بن حميد وابن المنذر ٥/ ٦٥٣.\n(٣) \"جامع البيان\" للطبري ٢٤/ ٥٤، \"زاد المسير\" لابن الجوزي ٧/ ٢١٣، \"العظمة\" لأبي الشيخ ٢/ ٥١٩، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٥٣ لعبد بن حميد.\n(٤) \"جامع البيان\" للطبري ٢٤/ ٥٤، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٣، \"السبعة\" لابن مجاهد (ص ٥٦٨)، \"الحجة\" لابن زنجلة (ص ٦٢٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٤.","vol":"23","page":195},{"text":"<span data-type=\"title\" id=toc-4554>٢١ </span>- ﴿أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ كَانُوا مِنْ قَبْلِهِمْ كَانُوا هُمْ أَشَدَّ مِنْهُمْ قُوَّةً﴾\nقراءة العامة بالهاء، وقرأ ابن عامر (١) (منكم) بالكاف وكذلك هو في مصاحفهم (٢).\n﴿وَآثَارًا فِي الْأَرْضِ فَأَخَذَهُمُ اللَّهُ﴾ فلم ينفعهم ذلك حين أخذهم الله ﴿بِذُنُوبِهِمْ وَمَا كَانَ لَهُمْ مِنَ اللَّهِ﴾ من عذاب الله ﴿مِنْ وَاقٍ﴾ ينفعهم ويدفع عنهم.\n\n<span data-type=\"title\" id=toc-4555>٢٢ </span>- ﴿ذَلِكَ بِأَنَّهُمْ كَانَتْ تَأْتِيهِمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَكَفَرُوا فَأَخَذَهُمُ اللَّهُ إِنَّهُ قَوِيٌّ شَدِيدُ الْعِقَابِ (٢٢)﴾\n\n<span data-type=\"title\" id=toc-4556>٢٣ </span>- قوله -﷿-: ﴿وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ (٢٣) إِلَى فِرْعَوْنَ وَهَامَانَ وَقَارُونَ فَقَالُوا سَاحِرٌ كَذَّابٌ <span data-type=\"title\" id=toc-4557>(٢٤) </span>فَلَمَّا جَاءَهُمْ بِالْحَقِّ مِنْ عِنْدِنَا قَالُوا﴾ يعني فرعون ﴿اقْتُلُوا أَبْنَاءَ الَّذِينَ آمَنُوا مَعَهُ﴾.\nقال قتادة: هذا قتل غير القتل الأول لأنّ فرعون كان أمسك عن قتل الوِلدان فلما بُعث موسى -﵇- أعاد القتل عليهم (٣).\n_________\n(١) عبد الله بن عامر بن يزيد بن تميم اليَحْصَبي الدمشقي المقرئ أبو عمران، وقيل غير ذلك. ثقة.\n(٢) \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٣، \"زاد المسير\" لابن الجوزي ٧/ ٢١٥، \"السبعة\" لابن مجاهد (ص ٥٦٩)، \"الحجة\" لابن زنجلة (ص ٦٢٩).\n(٣) \"تفسير القرآن\" لعبد الرزاق ٢/ ١٨٠، وعزاه السيوطي لعبد بن حميد أيضًا، \"الدر المنثور\" ٥/ ٦٥٤، وابن الجوزي في \"زاد المسير\" ٧/ ٢١٥، والطبري في \"جامع البيان\" ٢٤/ ٥٦.","vol":"23","page":196},{"text":"﴿وَاسْتَحْيُوا نِسَاءَهُمْ﴾ ليصدوهم بقتل الأبناء واستحياء النساء عن متابعة موسى -﵇- ومظاهرته. ﴿وَمَا كَيْدُ الْكَافِرِينَ﴾ وما مكر فرعون وقومه واحتيالهم ﴿إِلَّا فِي ضَلَالٍ﴾.\n\n<span data-type=\"title\" id=toc-4559>٢٦ </span>- قوله -﷿- ﴿وَقَالَ فِرْعَوْنُ﴾ لملئه ﴿ذَرُونِي أَقْتُلْ مُوسَى وَلْيَدْعُ رَبَّهُ﴾\nالذي يزعم أنه أرسله إلينا فيمنعه منا ﴿إِنِّي أَخَافُ أَنْ يُبَدِّلَ﴾ يغير ﴿دِينَكُمْ﴾ الذي أنتم عليه بسحره ﴿أَوْ أَنْ﴾ قرأ أبو عمرو وأهل المدينة والشام (وأن) بغير ألف، وكذلك هي في مصاحف أهل المدينة والشام، وقرأ الكوفيون وبعض البصريين ﴿أَوْ أَنْ﴾ بالألف، وكذلك هي في مصاحف أهل العرِاق (١).\nقال أبو عبيد: وبها نقرأ للزيادة التي فيها ولأن ﴿أَوْ﴾ ربما كانت في تأويل (الواو)، ولا يكون (الواو) في معنى (أو) (٢). ﴿يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ﴾ قرأ أهل المدينة والبصرة ﴿يُظْهِرَ﴾ بضم الياء وكسر الهاء، ﴿الْفَسَادَ﴾ بنصب الدال على التعدية ومثله روى حفص في عاصم، وهي اختيار أبي عُبيد قال: لقوله ﴿يُبَدِّلَ دِينَكُمْ﴾ فكذلك ﴿يُظْهِرَ﴾ ليكون الفعلان معًا على نسق واحد، وقرأ الآخرون بفتح الياء والهاء ورفع الدال على اللزوم (٣)، وهي اختيار أبي حاتم.\n_________\n(١) \"جامع البيان\" للطبري ٢٤/ ٥٦، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٥، وابن الجوزي في \"زاد المسير\" ٧/ ٢١٦، \"السبعة\" لابن مجاهد (ص ٥٦٩)، \"الحجة\" لابن زنجلة (ص ٦٢٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٥.\n(٢) \"إعراب القرآن\" للنحاس ٤/ ٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٠٥.\n(٣) \"جامع البيان\" للطبري ٢٤/ ٥٦، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٥، \"زاد =","vol":"23","page":197},{"text":"والفساد: انتقاض الأمر، وأراد فرعون به تبديل الدين وعبادة غيره.\n\n<span data-type=\"title\" id=toc-4560>٢٧ </span>- ﴿وَقَالَ مُوسَى﴾ لما توعده فرعون بالقتل\n﴿إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ﴾.\n\n<span data-type=\"title\" id=toc-4561>٢٨ </span>- ﴿وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ﴾\nاختلفوا في هذا المؤمن فقال بعضهم: كان من آل فرعون غير أنه كان آمن بموسى وكان يكتم إيمانه عن فرعون وقومه خوفًا على نفسه. قال السدي ومقاتل: كان ابن عم فرعون (١)، وهو الذي حكى الله عنه فقال ﴿وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى﴾ (٢).\nوقال آخرون: كان رجلًا إسرائيليًا (٣).\nومجاز الآية (٤): وقال رجل مؤمن يكتم إيمانه من آل فرعون.\nواختلفوا أيضًا في اسمه، فقال ابن عباس وأكثر العلماء: اسمه\n_________\n= المسير\" لابن الجوزي ٧/ ٢١٦، \"السبعة\" لابن مجاهد (ص ٥٦٩)، \"الحجة\" لابن زنجلة (ص ٦٢٩ - ٦٣٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٥.\n(١) \"جامع البيان\" للطبري ٢٤/ ٥٨، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٦، \"زاد المسير\" لابن الجوزي ٧/ ٣١٧، \"النكت والعيون\" للماوردي ٥/ ١٥٢. وهذا هو الذي رجحه الطبري أنه من آل فرعون.\n(٢) القصص: ٢٠.\n(٣) \"جامع البيان\" للطبري ٢٤/ ٥٨، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٦، \"زاد المسير\" لابن الجوزي ٧/ ٣١٧، \"النكت والعيون\" للماوردي ٥/ ١٥٢. وهذا هو الذي رجحه الطبري أنه من آل فرعون.\n(٤) أي تقديرها.","vol":"23","page":198},{"text":"خربيل. وقال وهب بن منبه: اسمه خرْبيال.\nوقال ابن إسحاق: جبريل (١).\n[٢٥٦٣] وأخبرنا عبد الله بن حامد (٢)، قال: نا محمد بن خالد (٣)، قال: نا داود بن سليمان (٤)، قال: نا عبد يعني ابن حميد (٥)، قال: نا أحمد بن يونس (٦)، قال: نا حُديج بن معاوية (٧)، عن أبي إسحاق (٨)، قال: كان اسم الرجل الذي آمن من آل فرعون حبيبًا (٩).\n_________\n(١) في (أ) (خبريل) وفي (ب) (خربل).\nوانظر هذِه الأقوال في: \"زاد المسير\" لابن الجوزي ٧/ ٢١٧، \"النكت والعيون\" للماوردي ٥/ ١٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٠٦.\n(٢) الوزان. لم أجد فيه جرحًا ولا تعديلًا.\n(٣) أبو بكر المطوعي، من مشايخ بخارى، وكان حسن الحديث.\n(٤) أبو محمد، وقيل: أبو خزيمة القطان الكرميني، لم يذكر بجرح أو تعديل.\n(٥) الكسي أبو محمد. ثقة حافظ.\n(٦) أحمد بن عبد الله بن يونس بن عبد الله بن قيس التميمي اليربوعي. ثقة حافظ.\n(٧) خديج بن معاوية بن حُديج أخو زهير. روى عن أبي إسحاق وأبي يحيى القتات، وروى عنه موسى بن أعين وأبو داود وغيرهما قال ابن حجر: صدوق يخطئ.\nانظر: \"الجرح والتعديل\" ٣/ ٣١٠، \"تهذيب الكمال\" ٥/ ٤٨٨، \"التقريب\" لابن حجر (١١٥٢).\n(٨) عمرو بن عبد الله بن عبيد الهمْداني أبو إسحاق السَّبيعي ثقة اختلط بأخرة.\n(٩) [٢٥٦٣] الحكم على الإسناد:\nفيه شيخ المصنف، وداود بن سليمان لم أجد فيها جرحًا ولا تعديلًا.\nالتخريج:\nعزاه السيوطي لعبد بن حميد. \"الدر المنثور\" ٥/ ٦٥٥، وسنده حسن كما ساقه =","vol":"23","page":199},{"text":"﴿أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ وَإِنْ يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَإِنْ يَكُ صَادِقًا يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ﴾ من العذاب.\nوقال أهل المعاني: أراد يصيبكم كل الذي يعدكم، والعرب تذكر البعض وتريد به الكل قال لبيد:\nترَّاكُ أمكنةٍ إذا لم أرْضَها ... أو يَرْتبط بعض النفوس حِمَامُها (١).\nأي: كل النفوس.\n﴿إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ مُسْرِفٌ﴾ مشرك (٢).\nوقال السدي: قتال (٣).\n﴿كَذَّابٌ﴾ على الله.\n[٢٥٦٤] أخبرنا الإمام أبو منصور محمد بن عبد الله الحمشاذي (٤) ﵀ قال: نا أبو العباس الأصم (٥)، قال: نا العباس بن محمد\n_________\n= المصنف هنا. وانظر \"زاد المسير\" لابن الجوزي ٧/ ٢١٧، \"النكت والعيون\" للماوردي ٥/ ١٥٢.\n(١) والبيت في \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٠٥، \"البحر المحيط\" لأبي حيان ٧/ ٤٤٢، واستشهد به ابن منظور في \"لسان العرب\" ٧/ ١١٩.\n(٢) جاء هذا عن قتادة. \"جامع البيان\" للطبري ٢٤/ ٥٩، \"معاني القرآن\" للنحاس\n٦/ ٢١٨.\n(٣) \"جامع البيان\" للطبري ٢٤/ ٥٩، \"معاني القرآن\" للنحاس ٦/ ٢١٨.\n(٤) قال عنه السبكي: الإِمام علما ودينًا.\n(٥) محمد بن يعقوب بن يوسف. ثقة.","vol":"23","page":200},{"text":"الدوري (١)، قال: نا خالد بن مخلد القطواني (٢)، قال: نا سليمان بن بلال (٣)، قال: أخبرنا هشام بن عروة (٤)، عن أبيه (٥)، عن عمرو بن العاص - ﵁ - قال: ما مرّ رسول الله - ﷺ - كان أشد من أن طاف بالبيت فلقوه حتى فرغ فأخذوا بمجامع ردائه فقالوا: أنت الذي تنهانا عما كان يعبد آباؤنا! ! فقال: أنا ذاك. فقام أبو بكر - ﵁ - فالتزمه من ورائه وقال: ﴿أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ﴾ إلى آخر الآية رافعًا صوته بذلك، وعيناه تسفحان حتى أرسلوه (٦).\n_________\n(١) أبو الفضل البغدادي، ثقة حافظ.\n(٢) أبو الهيثم البَجَلي الكوفي. صدوق يتشيع وله أفراد.\n(٣) التيمي أبو محمد وأبو أيوب المدني ثقة.\n(٤) الأسدي. ثقة فقيه ربما دلّس.\n(٥) عروة بن الزبير أبو عبد الله المدني. ثقة.\n(٦) [٢٥٦٤] الحكم على الإسناد:\nسنده حسن غير أن فيه شيخ المصنف أبو منصور الحمشاذي لم أجد فيه جرحًا ولا تعديلًا إلَّا ثناءً عظيمًا.\nالتخريج:\nرواه النسائي في \"التفسير\" ٢/ ٢٥١ والبيهقي في \"دلائل النبوة\" ٢/ ٢٧٧ من حديث عمرو بن العاص. وإسنادهما حسن.\nوأخرجه البخاري من حديث عبد الله بن عمرو بن العاص بنحوه كتاب فضائل أصحاب النبي - ﷺ -، باب: قول النبي - ﷺ - لو كنت متخذًا خليلا (٣٦٧٨) قال ابن حجر مبينًا سبب ورود الحديث مرة عن عمرو بن العاص ومرة عن ابنه: فيحتمل أن يكون عروة سأله مرة وسأل أباه أخرى، ويؤيده اختلاف السياقين. \"فتح =","vol":"23","page":201},{"text":"<span data-type=\"title\" id=toc-4562>٢٩ </span>- ﴿يَاقَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ﴾ غالبين (١) مستعلين علي بني إسرائيل\n﴿فِي الْأَرْضِ﴾ أرض مصر ﴿فَمَنْ يَنْصُرُنَا مِنْ بَأْسِ اللَّهِ﴾ عذاب الله ﴿إِنْ جَاءَنَا قَالَ فِرْعَوْنُ مَا أُرِيكُمْ﴾ من الرأي والنصيحة ﴿إِلَّا مَا أَرَى﴾ لنفسي.\nقال الضحاك: ما أُعْلِمكم إلَّا ما أعلم (٢)، نظيره ﴿بِمَا أَرَاكَ اللَّهُ﴾ (٣) ﴿وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ﴾.\n\n<span data-type=\"title\" id=toc-4563>٣٠ </span>- قوله -﷿- ﴿وَقَالَ الَّذِي آمَنَ يَاقَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ مِثْلَ يَوْمِ الْأَحْزَابِ (٣٠) مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ﴾\nمثل ما أصابهم من العذاب ﴿وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعِبَادِ﴾.\n\n<span data-type=\"title\" id=toc-4565>٣٢ </span>- ﴿وَيَاقَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ (٣٢)﴾\nقراءة العامة بتخفيف الدال (٤) بمعنى: يوم ينادي المنادي بالشقاوة والسعادة ألا إن فلان بن فلان سعد سعادة لا يشقى بعدها أبدًا، ألا إن فلان بن فلان شقي شقاوة لا يسعد بعدها أبدًا. فينادي الناس بعضهم\n_________\n= الباري\" لابن حجر ٧/ ١٦٩.\nوأخرجه أيضًا من حديث عبد الله بن عمرو بن العاص: أحمد في \"المسند\" ٢/ ٢٠٤، وابن حبان في \"صحيحه\"، والطبراني في \"المعجم الأوسط\" ٩/ ٤٨.\n(١) في (أ): (عالين).\n(٢) \"معالم التنزيل\" للبغوي ٧/ ١٤٧.\n(٣) النساء: (١٠٥).\n(٤) \"جامع البيان\" للطبري ٢٤/ ٦٠، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٨، \"زاد المسير\" لابن الجوزي ٧/<span data-type=\"title\" id=toc-4564> ٣١</span>٩، \"السبعة\" لابن مجاهد (ص ٥٦٨)، \"الحجة\" لابن زنجلة (ص ٦٢٧)، \"التبيان في إعراب القرآن\" للعكبري ٢/ ٢١٨.","vol":"23","page":202},{"text":"بعضًا، وينادي أصحاب الأعراف وأهل الجنة أهل النار، وأهل النار أهل الجنة، وينادى حين يذبح الموت: يا أهل الجنة خلود فلا موت، ويا أهل النار خلود فلا موت، وينادى كل قوم بأعمالهم.\nوقرأ الحسن بتخفيف الدال وإثبات الياء (١) على الأصل.\nوقرأ ابن عباس - ﵄ - والضحاك بتشديد الدال (٢) على معنى يوم التنافر وذلك (٣) إذا هربوا فَنَدُّوا في الأرض، كما تَنِدُّ الإبل إذا شردتْ على أربابها.\nقال الضحاك: وذلك إذا سمعوا زفير النار ندُّوا هرابًا فلا يأتون قطرًا من الأقطار إلَّا وجدوا ملائكة صفوفًا فيرجعون إلى المكان الذي كانوا فيه فذلك قوله ﴿يَوْمَ التَّنَادِ﴾، وقوله ﴿يَامَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا﴾ (٤) وقوله ﴿وَالْمَلَكُ عَلَى أَرْجَائِهَا﴾ (٥).\n_________\n(١) \"جامع البيان\" للطبري ٢٤/ ٦٠، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٨، \"زاد المسير\" لابن الجوزي ٧/ ٣١٩، \"السبعة\" لابن مجاهد (ص ٥٦٨)، \"الحجة\" لابن زنجلة (ص ٦٢٧)، \"التبيان في إعراب القرآن\" للعكبري ٢/ ٢١٨.\n(٢) \"جامع البيان\" للطبري ٢٤/ ٦٠، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٨، \"زاد المسير\" لابن الجوزي ٧/ ٣١٩، \"السبعة\" لابن مجاهد (ص ٥٦٨)، \"الحجة\" لابن زنجلة (ص ٦٢٧)، \"التبيان في إعراب القرآن\" للعكبري ٢/ ٢١٨.\n(٣) بعدها في (م)، (أ): أنهم، وبدونها تستقيم العبارة.\nوندّ البعير أي شرد. \"لسان العرب\" لابن منظور ٣/ ٤٢٠ (ند).\n(٤) الرحمن: ٣٣.\n(٥) الحاقة: ١٧.","vol":"23","page":203},{"text":"<span data-type=\"title\" id=toc-4566>٣٣ </span>- قوله تعالى ﴿يَوْمَ تُوَلُّونَ مُدْبِرِينَ﴾\nمنصرفين عن موقف الحساب إلى النار (١).\nوقال مجاهد: يعني فارين غير معجزين (٢).\n﴿مَا لَكُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ﴾ ناصر يمنعكم من عذابه (٣) ﴿وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ﴾.\n\n<span data-type=\"title\" id=toc-4567>٣٤ </span>- قوله -﷿- ﴿وَلَقَدْ جَاءَكُمْ يُوسُفُ﴾ بن يعقوب ﵉\n﴿مِنْ قَبْلُ﴾ أي: من قبل موسى، (وقيل من قبل المؤمن) (٤) ﴿بِالْبَيِّنَاتِ﴾ قال وهب: إن فرعون موسى هو فرعون يوسف عُمّر إلى زمن موسى (٥).\nوقال الباقون: هو غيره (٦).\n_________\n(١) أورده الطبري في \"جامع البيان\" ٢٤/ ٦٢، والماوردي في \"النكت والعيون\" ٥/ ١٥٥ عن قتادة وكذلك الصنعاني في \"تفسير القرآن\" ٢/ ١٨١.\n(٢) \"جامع البيان\" للطبري ٢٤/ ٦٢.\n(٣) عن قتادة رواه الطبري في \"جامع البيان\" ٢٤/ ٦٢، والماوردي في \"النكت والعيون\" ٥/ ١٥٥.\n(٤) ما بين القوسين سقط من (أ).\n(٥) واختار أنه يوسف بن يعقوب ﵉ كل من الطبري وابن كثير وابن الجوزي. \"جامع البيان\" للطبري ٢٤/ ٦٣، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ١٩٠، \"زاد المسير\" لابن الجوزي ٧/ ٢٢١، \"النكت والعيون\" للماوردي ٥/ ١٥٥.\n(٦) \"زاد المسير\" لابن الجوزي ٧/ ٢٢١، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣١٣.","vol":"23","page":204},{"text":"﴿فَمَا زِلْتُمْ فِي شَكٍّ مِمَّا جَاءَكُمْ بِهِ حَتَّى إِذَا هَلَكَ﴾ مات ﴿قُلْتُمْ لَنْ يَبْعَثَ اللَّهُ مِنْ بَعْدِهِ رَسُولًا كَذَلِكَ يُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ﴾ مشرك ﴿مُرْتَابٌ﴾ شاك.\n\n<span data-type=\"title\" id=toc-4568>٣٥ </span>- ﴿الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ كَبُرَ مَقْتًا﴾\nأي: كبر ذلك الجدال مقتًا كقوله ﴿كَبُرَتْ كَلِمَةً﴾ (١) ﴿عِنْدَ اللَّهِ وَعِنْدَ الَّذِينَ آمَنُوا كَذَلِكَ يَطْبَعُ اللَّهُ﴾ يختم الله بالكفر ﴿عَلَى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ﴾ قرأ أبو عمرو وابن عامر (قلبٍ) منونًا، وقرأ الآخرون بالإضافة (٢)، وتصديقهم قراءة ابن مسعود (على قلب كل متكبر جبار) (٣).\n\n<span data-type=\"title\" id=toc-4569>٣٦ </span>- ﴿وَقَالَ فِرْعَوْنُ يَاهَامَانُ ابْنِ لِي صَرْحًا﴾ قصرًا.\nوالصرح: البناء الظاهر الذي لا يخفى على الناظر (٤) وإن بَعُدَ، وأصله من التصريح وهو الإظهار (٥).\n_________\n(١) الكهف: ٥.\n(٢) \"جامع البيان\" للطبري ٢٤/ ٦٤، \"المحرر الوجيز\" لابن عطية ٤/ ٥٥٩، \"زاد المسير\" لابن الجوزي ٧/ ٢٢٣، \"السبعة\" لابن مجاهد (ص ٥٧٠)، \"الحجة\" لابن زنجلة (ص ٦٣٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٥.\n(٣) ذكرها الطبري في \"جامع البيان\" ٢٤/ ٦٤، والنحاس في \"معاني القرآن\" ٦/ ٢٢٣، وابن الجوزي في \"زاد المسير\" ٧/ ٢٢٣، وهي ليست من القراءات العشر، انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٥.\n(٤) في (م) الباطن والتصويب من (أ)، (ب).\n(٥) \"لسان العرب\" لابن منظور ٢/ ٥١١ (صرح)، \"القاموس المحيط\" للفيروزآبادي (ص ٢٩٢).","vol":"23","page":205},{"text":"﴿لَعَلِّي أَبْلُغُ الْأَسْبَابَ﴾.\n\n<span data-type=\"title\" id=toc-4570>٣٧ </span>- ﴿أَسْبَابَ السَّمَاوَاتِ﴾ أي طرقها وأبوابها (١).\n﴿فَأَطَّلِعَ﴾ قراءة العامة برفع العين (٢) نَسَقًَا على قوله ﴿أَبْلُغُ﴾\nوقرأ حميد الأعرج (٣) بنصب (العين) (٤)، ومثله روى حفص عن عاصم على جواب ﴿لَعَلِّي﴾ بالفاء (٥).\nوأنشد الفراء عن بعض العرب:\nعَلَّ صُرُوفَ الدَّهْرِ أَوْ دُولاتها\nيُدللنَا اللّمَّة من لَمَّاتِها\nفَتَسْتَرِيحَ النَّفْسُ مِنْ زَفْراتِها (٦)\n_________\n(١) هذان قولان للمفسرين، دَمَجَ بينهما المصنف لأن معناهما واحد. والقول بأن أسباب السماوات طرقها مروي عن أبي صالح والسدي والقول بأنها أبواب السماوات مروي عن قتادة.\nانظر: \"جامع البيان\" للطبري ٢٤/ ٦٤ - ٦٥، \"تفسير القرآن\" لعبد الرزاق ٢/ ١٨١، وابن الجوزي في \"زاد المسير\" ٧/ ٢٢٣.\n(٢) \"جامع البيان\" للطبري ٢٤/ ٦٥، \"المحرر الوجيز\" لابن عطية ٥/ ٥٦٠، \"السبعة\" لابن مجاهد (ص ٥٧٠)، \"الحجة\" لابن زنجلة (ص ٦٣١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٥.\n(٣) حُميد بن قيس المكي الأعرج أبو صفوان القارئ ليس به بأس.\n(٤) في (م)، (أ) (الغين) والتصويب من (ب) وباقي كتب القراءات.\n(٥) \"جامع البيان\" للطبري ٢٤/ ٦٥، \"المحرر الوجيز\" لابن عطية ٥/ ٥٦٠، \"السبعة\" لابن مجاهد (ص ٥٧٠)، \"الحجة\" لابن زنجلة (ص ٦٣١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٥.\n(٦) \"معاني القرآن\" للفراء ٣/ ٩، \"شرح شواهد المغني\" للسيوطي ١/ ٤٥٤ وقوله =","vol":"23","page":206},{"text":"بنصب الحاء على جواب حرفي التمني.\n﴿إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ﴾ يعني موسى ﴿كَاذِبًا﴾ فيما يقول أن له ربًا غيري أرسله إلينا ﴿وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ﴾ خسارة وضلال ومنه قوله -﷿- ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾ (١).\n\n<span data-type=\"title\" id=toc-4571>٣٨ </span>- ﴿وَقَالَ الَّذِي آمَنَ﴾ يعني خربيل\n﴿يَاقَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشَادِ﴾ طريق الصواب.\n\n<span data-type=\"title\" id=toc-4572>٣٩ </span>- ﴿يَاقَوْمِ إِنَّمَا هَذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ﴾\nمتعة وبلاغ تنتفعون بها مدة ثم تزول عنكم ﴿وَإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ﴾.\n\n<span data-type=\"title\" id=toc-4573>٤٠ </span>- ﴿مَنْ عَمِلَ سَيِّئَةً فَلَا يُجْزَى إِلَّا مِثْلَهَا وَمَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ (٤٠)﴾\n_________\n= (يدللنا) وردت في الشواهد وفي \"لسان العرب\" (يُدِلْننا) بلام واحدة ونون مكررة. \"لسان العرب\" لابن منظور (علل).\nقال السيوطي: وعل: أصله لعل، وصروف الدهر: حوادثه ونوائبه واحدها صَرف، والدُولات جمع دولة وهي اسم الشيء الذي يتداول.\nويدلننا الله: من أدالنا الله من عدونا إدالة، وهي الغلبة. واللمّة: الشدة.\nوزفرات: جمع زفرة وهي الشدة.\nثم قال السيوطي: والرَّجَز فيه شواهد: استعمال على في لعل ونصب المضارع بأن بعد الفاء في جواب الترجي ا. هـ.\n(١) المسد: ١.","vol":"23","page":207},{"text":"<span data-type=\"title\" id=toc-4574>٤١ </span>- ﴿وَيَاقَوْمِ مَا لِي أَدْعُوكُمْ إِلَى النَّجَاةِ وَتَدْعُونَنِي إِلَى النَّارِ (٤١) تَدْعُونَنِي لِأَكْفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِي بِهِ عِلْمٌ وَأَنَا أَدْعُوكُمْ إِلَى الْعَزِيزِ الْغَفَّارِ <span data-type=\"title\" id=toc-4575>(٤٢) </span>لَا جَرَمَ﴾ حتمًا (١) ﴿أَنَّمَا تَدْعُونَنِي إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ﴾ ينتفع بها.\nقال السدي: يعني لا تستجيب لأحد في الدنيا ولا في الآخرة (٢) فكأن معنى الكلام: ليست له استجابة دعوة.\nوقال قتادة: ليست له دعوة مستجابة (٣).\nوقيل: ليس له (٤) دعوة في الدنيا ولا في الآخرة إلى عبادته لأن الأوثان لم تأمر في الدنيا بعبادتها ولم تدّع الربوبية وفي الآخرة تتبرأ من عبادتها (٥).\n﴿وَأَنَّ مَرَدَّنَا﴾ مرجعنا ﴿إِلَى اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ﴾.\nقال ابن عباس وقتادة: يعني المشركين (٦).\n_________\n(١) سقطت من (م)، والاستدراك من (أ)، (ب).\n(٢) \"تفسير القرآن العظيم\" لابن كثير ١٢/ ١٩٣، \"النكت والعيون\" للماوردي ٥/ ١٥٨، \"زاد المسير\" لابن الجوزي ٧/ ٢٢٥.\n(٣) أي: لا ينفع ولا يضر. انظر: \"جامع البيان\" للطبري ٢٤/ ٦٩، \"تفسير القرآن العظيم\" لابن كثير ١٢/ ١٩٣، \"النكت والعيون\" للماوردي ٥/ ١٥٨، \"زاد المسير\" لابن الجوزي ٧/ ٢٢٥.\n(٤) سقطت من (م) والاستدراك من (أ)، (ب).\n(٥) \"معالم التنزيل\" للبغوي ٧/ ١٥٠.\n(٦) \"جامع البيان\" للطبري ٢٤/ ٦٩، \"النكت والعيون\" للماوردي ٥/ ١٥٨، \"المحرر الوجيز\" لابن عطية ٥/ ٥٦٢.","vol":"23","page":208},{"text":"وقال مجاهد: هم السَّفَّاكون للدماء بغير حقها (١).\nوقال عكرمة: الجبارين المتكبرين (٢).\n\n<span data-type=\"title\" id=toc-4577>٤٤ </span>- ﴿فَسَتَذْكُرُونَ مَا أَقُولُ لَكُمْ﴾\nإذا عاينتم العذاب حين لا ينفعكم الذّكر ﴿وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ﴾ وذلك أنهم كانوا (٣) توعدوه لمخالفته دينهم ﴿إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ﴾ عالم بأمورهم مَن المحق منهم، ومَن المُبطل.\n\n<span data-type=\"title\" id=toc-4578>٤٥ </span>- ﴿فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا﴾\nقال قتادة: نجا مع موسى وكان قبطيًّا (٤).\n﴿وَحَاقَ﴾ نزل ﴿بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ (٤٥)﴾ في الدنيا الغرق وفي الآخرة النار وذلك قوله تعالى.\n\n<span data-type=\"title\" id=toc-4579>٤٦ </span>- ﴿النَّارُ﴾ وهي رفع على البدل من السوء\n﴿يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا﴾ (وأصل العرض إظهار للسر) (٥).\n_________\n(١) \"جامع البيان\" للطبري ٢٤/ ٦٩، \"النكت والعيون\" للماوردي ٥/ ١٥٨، \"المحرر الوجيز\" لابن عطية ٥/ ٥٦٢.\n(٢) \"جامع البيان\" للطبري ٢٤/ ٦٩، \"النكت والعيون\" للماوردي ٥/ ١٥٨، \"المحرر الوجيز\" لابن عطية ٥/ ٥٦٢.\n(٣) لم تذكر في (أ)، (ب).\n(٤) \"جامع البيان\" للطبري ٢٤/ ٧٠، \"معاني القرآن\" للنحاس ٦/ ٢٢٨، \"تفسير القرآن\" لعبد الرزاق ٢/ ١٨١ وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٥٨ لعبد بن حميد وابن المنذر.\n(٥) في (أ) (الشيء).\nوفي \"لسان العرب\" لابن منظور ٧/ ١٦٨: عَرَضتُ الشيء أظهرته (عرض).","vol":"23","page":209},{"text":"قال قتادة: يعرضون عليها) (١) صباحًا ومساءً، يقال لهم: يا آل فرعون هذِه منازلكم توبيخًا ونقمة وصغارًا لهم (٢).\nقال السدي وهزيل بن شرحبيل: هو أنهم لما هلكوا جعلت أرواحهم في أجواف طير سود فهي تعرض على النار كل يوم مرتين تغدو وتروح إلى النار حتى تقوم الساعة (٣).\n[٢٥٦٥] وأخبرني عقيل بن محمد بن أحمد الجرجاني (٤)، أن أبا الفرج البغدادي القاضي (٥) أخبرهم عن محمد بن جرير (٦)، قال: نا عبد الكريم بن أبي عُمَيْر (٧)، قال: نا حماد بن محمد الفزاري (٨)\n_________\n(١) ما بين القوسين سقط من (ب).\n(٢) \"جامع البيان\" للطبري ٢٤/ ٧٢، \"النكت والعيون\" للماوردي ٥/ ١٥٩ وعزاه\nالسيوطي في \"الدر المنثور\" ٥/ ٦٥٩ لعبد بن حميد وابن المنذر.\n(٣) \"جامع البيان\" للطبري ٢٤/ ٧١، وهو مروي كذلك عن عبد الله بن مسعود انظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ١٨١، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢٦٧، \"النكت والعيون\" للماوردي ٥/ ١٥٩، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٥٩ لابن أبي شيبة وعبد بن حميد.\n(٤) الإستراباذي، لم أجده.\n(٥) المعافى بن زكريابن يحيى، العلامة الفقيه، الحافظ الثقة.\n(٦) الطبري الإمام العلم المجتهد، عالم العصر، صاحب التصانيف البديعة.\n(٧) عبد الكريم بن أبي عمير الدهان عن الوليد بن مسلم. قال الذهبي: فيه جهالة \"الميزان\" للذهبي ٢/ ٦٤٤.\n(٨) حماد بن محمد الفزاري ضعفه صالح بن محمد الحافظ وقال العقيلي: لم يصح حديثه توفي سنة (٢٣٥ هـ). \"الضعفاء\" للعقيلي ١/ ٣١٣، \"الميزان\" للذهبي ١/ ٥٩٩.","vol":"23","page":210},{"text":"سَمعْتُ الأوزاعي (١) وسأله رجل فقال: يرحمك الله رأينا طيورًا تخرج من البحر تأخذ ناحية من الغرب بيضاء فوجًا فوجًا لا يعلم عددها إلَّا الله -﷿-، فإذا كان العشي رجع مثلها سودًا، قال: فطنتم لذلك؟ قال: نعم. قال: إن تلك الطيور في حواصلها أرواح آل فرعون يعرضون على النار غدوًا وعشيًا فترجع إلى وكورها وقد احترقت رياشها وصارت سوداء، فتنبت عليها من الليل رياش بيض ويتناثر السود ثم تغدو فيعرضون على النار غدوا وعشيا ثم ترجع إلى وكورها، فذلك دأبهم في الدنيا فإذا كان يوم القيامة قال تعالى: ﴿وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ﴾ قال: وكانوا يقولون أنهم ستمائة ألف مقاتل (٢).\nقال عكرمة ومحمد بن كعب: هذِه الآية تدل على عذاب القبر لأن الله - ﷾ - ميّز عذاب الآخرة فقال ﴿وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا﴾ (٣) أي: يقال\n_________\n(١) عبد الرحمن بن عمرو بن أبي عمرو الفقيه ثقة جليل.\n(٢) [٢٥٦٥] الحكم على الإسناد:\nسنده ضعيف. فيه حماد بن محمد الفزاري ضعيف، وفيه عبد الكريم بن أبي عمير.\nقال الذهبي: فيه جهالة.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٤/ ٧١ كما نقله عنه المصنف، وابن أبي الدنيا في \"من عاش بعد الموت\" (ص ٤٤) عن حماد بن محمد الفزاري به مثله.\n\"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٢٠، \"زاد المسير\" لابن الجوزي ٧/ ٢٢٩.\n(٣) قال ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ١٩٣: هذِه الآية أصل كبير في =","vol":"23","page":211},{"text":"لهم ﴿أَدْخِلُوا﴾ قرأ أهل المدينة والكوفة إلَّا أبا بكر ويعقوب بقطع الألف وكسر الخاء من الإدخال وقرأ الباقون بوصل الألف وضم الخاء من الدخُول (١).\n\n<span data-type=\"title\" id=toc-4580>٤٧ </span>- قال -﷿- ﴿وَإِذْ يَتَحَاجُّونَ فِي النَّارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا﴾ في الدنيا\n﴿فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا نَصِيبًا مِنَ النَّارِ﴾ والتّبع يكون واحدًا وجمعًا في قول نحوي البصرة، وواحدُه تابع، وقال أهل الكوفة: هو جمع لا واحدَ له لأنه كالمصدر وجمعه أتباع (٢).\n\n<span data-type=\"title\" id=toc-4581>٤٨ </span>- ﴿قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا كُلٌّ فِيهَا﴾\nوقرأ ابن السميفع (إنا كلًا فيها) بالنصب (٣)، وجعلها نعتًا وتأكيدًا لإنا (٤).\n_________\n= استدلال أهل السنة على عذاب البرزخ في القبور وهي قوله ﴿النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا﴾.\n(١) \"جامع البيان\" للطبري ٢٤/ ٧٢، \"المحرر الوجيز\" لابن عطية ٤/ ٥٦٢ - ٥٦٣، \"زاد المسير\" لابن الجوزي ٧/ ٢٢٩، \"السبعة\" لابن مجاهد (ص ٥٧٢)، \"الحجة\" لابن زنجلة (ص ٦٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٥.\n(٢) الطبري في \"جامع البيان\" ٢٤/ ٧٢ ورجّح قول البصريين.\n(٣) \"الكشاف\" للزمخشري ٤/ ١٧١، \"المحرر الوجيز\" لابن عطية ٥/ ٥٦٣، \"روح المعاني\" للألوسي ٢٤/ ٧٥.\n(٤) كذلك علل ابن عطية والزمخشري قراءة ابن السميفع على أنها توكيد لاسم إن. انظر: الحاشية السابقة.","vol":"23","page":212},{"text":"﴿إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ﴾\n\n<span data-type=\"title\" id=toc-4582>٤٩ </span>- قوله -﷿- ﴿وَقَالَ الَّذِينَ فِي النَّارِ﴾ إذا اشتد عليهم العذاب\n﴿لِخَزَنَةِ جَهَنَّمَ ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ﴾.\n\n<span data-type=\"title\" id=toc-4583>٥٠ </span>- ﴿قَالُوا أَوَلَمْ تَكُ تَأْتِيكُمْ رُسُلُكُمْ بِالْبَيِّنَاتِ قَالُوا بَلَى قَالُوا فَادْعُوا﴾\n(أنتم إذًا ربكم) (١) ﴿وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ﴾ لأنه لا ينفعهم.\n\n<span data-type=\"title\" id=toc-4584>٥١ </span>- ﴿إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا﴾\nقال ابن عباس: بالغلبة (٢).\nوقال الضحاك: بالحجة في الدنيا والعذر في الآخرة (٣).\nوقيل: بالانتقام من أعدائهم في الدنيا والآخرة (٤).\nقال السدي: قد كانت الأنبياء والمؤمنون يُقتلون في الدنيا، وهم منصورون، وذلك أن تلك الأمة التي تفعل ذلك بالأنبياء والمؤمنين لا تذهب حتى يبعث الله -﷿- قومًا فينتصرون لأولئك الذين قتِلوا منهم (٥).\n_________\n(١) ما بين القوسين سقط من (م)، (ب) والاستدراك من (أ).\n(٢) \"معالم التنزيل\" للبغوي ٧/ ١٥٢، \"النكت والعيون\" للماوردي ٥/ ٧٣، ١٦٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢٦٧، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٠، \"روح المعاني\" للألوسي ٢٤/ ٧٦، - وانظر لزامًا \"أضواء البيان\" للشنقيطي ١/ ١٥٥ - ١٥٩ فقد ذكر الشيخ الأمين ﵀ تحقيقًا في البيان حول الغلبة والنصرة للرُسُل في ضوء الآيات القرآنية، لا تكاد تجده في غيره.\n(٣) السابق.\n(٤) السابق.\n(٥) \"جامع البيان\" للطبري ٧٥/ ٢٤، \"تفسير القرآن العظيم\" لابن أبي حاتم =","vol":"23","page":213},{"text":"وقال بعضهم: أراد بقوله ﴿رُسُلَنَا﴾ محمدًا - ﷺ - (١) كقوله ﴿يَاأَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ﴾ (٢).\nوقال أبو العالية: أراد أن الله - ﷾ - يفلح حججهم في الدنيا والآخرة (٣) ﴿وَيَوْمَ يَقُومُ الْأَشْهَادُ﴾ الشهود (٤) من الملائكة والأنبياء والمؤمنين.\n\n<span data-type=\"title\" id=toc-4585>٥٢ </span>- ﴿يَوْمَ لَا يَنْفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ اللَّعْنَةُ﴾ البعد من رحمة الله\n﴿وَلَهُمْ سُوءُ الدَّارِ﴾ شر المنقلب.\n\n<span data-type=\"title\" id=toc-4586>٥٣ </span>- قوله -﷿- ﴿وَلَقَدْ آتَيْنَا مُوسَى الْهُدَى وَأَوْرَثْنَا بَنِي إِسْرَائِيلَ الْكِتَابَ (٥٣)﴾\n\n<span data-type=\"title\" id=toc-4587>٥٤ </span>- التوراة ﴿هُدًى وَذِكْرَى لِأُولِي الْأَلْبَابِ (٥٤)﴾\n\n<span data-type=\"title\" id=toc-4588>٥٥ </span>- ﴿فَاصْبِرْ﴾ يا محمد على أذاهم ﴿إِنَّ وَعْدَ اللَّهِ﴾\nفي إظهارك وإهلاك أعدائك ﴿حَقٌّ﴾.\nقال الكلبي: نسخَتْ آيةُ القتال الصبر (٥).\n_________\n= ١٠/ ٣٢٦٧، \"النكت والعيون\" للماوردي ٥/ ١٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٢٢.\n(١) أشار إليه الشيخ الشنقيطي في \"أضواء البيان\" ١/ ٢٥٦ وضعّفه.\n(٢) المؤمنون: ٥١.\n(٣) \"جامع البيان\" للطبري ٢٤/ ٧٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٢٦٧، \"النكت والعيون\" للماوردي ٥/ ١٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٢٢.\n(٤) سقطت من (م).\n(٥) مروي هذا عن قتادة، \"جامع البيان\" للطبري ٢٤/ ٧٥، \"تفسير القرآن\" لعبد الرزاق ٢/ ١٨٢، \"زاد المسير\" لابن الجوزي ٧/ ٢٣١.","vol":"23","page":214},{"text":"﴿وَاسْتَغْفِرْ لِذَنْبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ وصل بالشكر منك لربك ﴿بِالْعَشِيِّ وَالْإِبْكَارِ﴾.\nقال الحسن: يعني صلاة العصر وصلاة الفجر (١).\n\n<span data-type=\"title\" id=toc-4589>٥٦ </span>- ﴿إِنَّ الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ إِنْ فِي صُدُورِهِمْ﴾\nما في قلوبهم. والصدور موضع القلب فكُنّيَ به عن القلب لقرب الجوار، ولهذا قيل: للموضع الشريف من المجلس صدرًا (٢).\n﴿إِلَّا كِبْرٌ﴾ يتكبرون من أجله عن اتبِّاعك، وقبول الحق الذي أتيتهم به حسدًا منهم وبغيًا. ﴿مَا هُمْ بِبَالِغِيهِ﴾ يقول: الذي حسدوك عليه أمرٌ ليسوا بمدركيه ولا نائِليه، لأن ذلك فضل الله يؤتيه من يشاء، وليس بالتمني.\nقال مجاهد: معناه إن في صدورهم إلَّا عظمة ما هم ببالغي تلك العظمة، لأن الله -﷿- مُذلّهم (٣).\nقال المفسرون: نزلت في اليهود وذلك أنهم قالوا للنبي - ﷺ -: إن\n_________\n(١) \"زاد المسير\" لابن الجوزي ٧/ ٢٣٢، \"المصفى بأكفّ أهل الرسوخ\" لابن الجوزي (ص ٤٩)، \"الناسخ والمنسوخ\" لهبة الله المقرئ (ص ١٥٢).\n(٢) وهي مروية عن قتادة أيضًا، انظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ١٨٢، \"النكت والعيون\" للماوردي ٥/ ١٦١؛ \"المحرر الوجيز\" لابن عطية ٤/ ٥٦٥، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٣.\n(٣) \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٤٧٧)، \"لسان العرب\" لابن منظور ٤/ ٤٤٦.","vol":"23","page":215},{"text":"صاحبنا المسيح بن داود يعنون الدجال يخرج في آخر الزمان ويبلغ سلطانه البر والبحر ويرد الملك إلينا وتسير معه الأنهار وهو آية من آيات الله، فأنزل الله -﷿- هذِه الآية (١). ثم قال ﴿فَاسْتَعِذْ بِاللَّهِ﴾ من فتنة الدجال ﴿إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ﴾.\n\n<span data-type=\"title\" id=toc-4590>٥٧ </span>- قوله -﷿- ﴿لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ﴾\nوأعظم ﴿مِنْ خَلْقِ النَّاسِ﴾ يعني: إعادتهم بعد الموت (٢).\nوقال أكثر المفسرين: يعني من خلق الدجال (٣).\n_________\n(١) \"جامع البيان\" للطبري ٢٤/ ٧٧، \"النكت والعيون\" للماوردي ٥/ ١٦١، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٦١ لعبد بن حميد وابن المنذر.\n(٢) عزاه السيوطي لعبد بن حميد وابن أبي حاتم عن أبي العالية وصحح سنده. \"الدر المنثور\" ٥/ ٦٦١.\nقال ابن كثير في\" تفسير القرآن العظيم\" ١٢/ ٢٠١: وهذا قول غريب وفيه تعَسّف وإن كان قد رواه ابن أبي حاتم في كتابه، والله - ﷾ - أعلم ا. هـ.\nقلت: وفي سبب نزول الآية قول آخر هو أنها نزلت في قريش.\nورجح هذا القول ابن الجوزي في \"زاد المسير\" ٧/ ٢٣٤، والكلبي في \"التسهيل لعلوم التنزيل\" ٤/ ١٣.\nقاله يحيى بن سلام. انظر: \"النكت والعيون\" للماوردي ٥/ ١٦٢، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٣.\n(٣) قاله أبو العالية. انظر: \"النكت والعيون\" للماوردي ٥/ ١٦٢، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٤، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٦١ لعبد بن حميد وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٦٨، قال ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٢٠١ معقبًا على هذا القول: وهذا قول غريب وفيه تعسف بعيد وإن كان قد رواه ابن أبي حاتم في كتابه، والله - ﷾ - أعلم. ا. هـ.","vol":"23","page":216},{"text":"﴿وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾ يعني اليهود الذين يخاصمون المؤمنين في أمر الدجال.\n[٢٥٦٦] أخبرني أبو عبد الله الحسين بن محمد الثقفي (١)، قال: حدثني موسى بن محمد بن علي بن عبد الله (٢)، قال: نا أبو شعيب الحراني (٣)، قال: نا يحيى بن عبد الله (٤)، قال: نا الأوزاعي (٥)، قال: حد قتادة (٦)، قال: حد شهر بن حوشب (٧)، قال: حدثتني أسماء بنت يزيد بن سكن (٨) وهي بنت عم معاذ قالت: أتى رسول الله - ﷺ - طائفة من أصحابه فذكروا الدجال فقال رسول الله - ﷺ -: \"إن قبل خروجه ثلاث سنين أول سنة تمسك السماء ثلث قطرها وتمسك الأرض ثلث نباتها، والسنة الثانية تمسك السماء ثُلثي قطرها وتمسك الأرض ثلثي نباتها، والسنة الثالثة تمسك السماء ما فيها والأرض ما فيها وبهلك كلل ذي ضِرس وظلف\" (٩).\n_________\n(١) ابن فنجويه الدينوري، ثقة صدوق، كثير الرواية للمناكير.\n(٢) موسى بن محمد بن علي بن عبد الله. لم أجد ترجمته.\n(٣) عبد الله بن الحسن بن أحمد. ثقة مأمون، لكنه يخطئ.\n(٤) أبو سعيد البَابْلُتي. ضعيف.\n(٥) عبد الرحمن بن عمرو. ثقة جليل.\n(٦) أبو الخطاب السَّدوسي البصري. ثقة ثبت.\n(٧) الأشعري الشامي. صدوق كثير الإرسال والأوهام.\n(٨) صحابية، لها أحاديث.\n(٩) [٢٥٦٦] الحكم على الإسناد:\nضعيف. =","vol":"23","page":217},{"text":"[٢٥٦٧] وأخبرنا الحسين بن محمد (١) قال: نا عمر بن لخطاب (٢) قال: نا عبد الله بن الفضل بن ذاخرة (٣)، قال: نا عيسى بن أحمد بن وردان (٤)، قال: نا ضمرة بن ربيعة (٥)، قال: نا يحيى بن أبي عمر السَّيباني (٦)، عن عمرو بن عبد الله الحضرمي (٧)، عن بي أمامة الباهلي، قال: خطبنا رسول الله - ﷺ - ذات يوم فكان أكثر\n_________\n= فيه: شهر بن حوشب، كثير الأوهام، ويحيى بن عبد الله ضعيف، وموسى بن محمد بن علي بن عبد الله. لم أجد ترجمته.\nالتخريج:\nأخرجه عبد الرزاق في \"المصنف\" ١١/ ٣٩١ (٢٠٨٢١) عن معمر عن قتادة به مثله مطولًا. ومن طريق عبد الرزاق أخرجه أحمد في \"المسند\" ٦/ ٤٥٥ - ٤٥٦ (٢٧٥٧٩)، ونعيم بن حماد في \"الفتن\" ٢/ ٥٢٦، وأخرجه إسحاق بن راهويه في \"مسنده\" ١/ ١٦٦ (٨)، ١/ ١٦٨ (٧) والطيالسي في \"مسنده\" أيضًا من طريق هشام عن قتادة به.\nقلت: والحديث ضعفه الهيثمي والألباني؛ لوجود شهر بن حوشب.\n\"مجمع الزوائد\" للهيثمي ٧/ ٦٦٠ - ٦٦٢، \"مشكاة المصابيح\" ٣/ ١٥١٦.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم أجد ترجمته.\n(٣) لم أجده.\n(٤) أبو يحيى البلخي ثقة يُغْرب.\n(٥) الفَلَسطيني أبو عبد الله، صدوق يهم قليلًا.\n(٦) أبو زرعة الحمصي، ثقة.\n(٧) عمرو بن عبد الله السَّيْبَاني، أبو عبد الجبار، ويقال: أبو العجماء الحضْرمي الحمْصي روى عن أبي هريرة وروى عنه يحيى بن أبي عمرو ذكره ابن حبان في \"الثقات\" وقال ابن حجر: مقبول. \"الثقات\" لابن حبان ٥/ ١٧٩، \"التقريب\" لابن حجر (٥٠٦٨).","vol":"23","page":218},{"text":"خطبته أن يحدثنا عن الدجال ويحذرنا فكان من قوله \"أيها الناس إنه لم تكن فتنة في الأرض أعظم من فتنة الدجال وإن الله -﷿- لم يبعث نبيًا إلَّا حذره أمته، وأنا آخر الأنبياء وأنتم آخر الأمم وهو خارج فيكم لا محالة، فإن يخرج وأنا فيكم فأنا حجيج كل مسلم وإن يخرج بعدي فكل امرئ حجيج نفسه، والله خليفتي على كل مسلم، وإنه يخرج بين حِلّتين (١) بين العراق والشام فيُبعث، فيا عباد الله اثبتوا فإنه يبدأ فيقول: أنا نبي -ولا نبي بعدي- ثم يثّني فيقول: أنا ربكم، ولن تروا ربكم حتى تموتوا، وإنه أعور، وليس ربكم بأعور، وإنه مكتوب بين عينيه كافر يقرؤه كل مؤمن، فمن لقيه منكم فليتفل في وجهه، وإن من فتنته أن معه جنة ونار، فناره جنة وجنته نار، فمن ابتلي بناره فليقرأ فواتح سورة الكهف وليستغث بالله تعالى فتكون عليه بردًا وسلامًا كما كانت على إبراهيم -﵇-، وإن مِن فتنته أن معه شياطين تتمثل على صورة الناس، فيأتي الأعرابي فيقول: إن بعثتُ لك أباك وأمك أتشهد أني ربك؟ فيقول: نعم فيتمثل له شياطين على صورة أبيه وأمه، فيقولان: يا بني اتبعه فإنه ربك، وإن من فتنته أن يُسلط على نفس فيقتلها ثم يحييها ولن يعود لها بعد ذلك، ولا يصنع ذلك بنفس غيرها فيقول: انظروا إلى عبدي هذا فإني بعثته الآن، ويزعم أن له ربًا غيري\".\n_________\n(١) الحِلّة: القوم النزول وفيهم كثرة. والحِلّة أيضًا: عَلَم لعدة مواضع. \"معجم البلدان\" لياقوت ٢/ ٢٩٤ (الحلة).","vol":"23","page":219},{"text":"قال ضمرة: وسمعت أن النفس التي سلط عليها: إلياس -﵇-. قال ضمرة: وسمعت (مقاتل بن حيان) (١) يقول: الرجل الذي يسلّط عليه الدجال: رجل من خَثْعَمْ \"فيبعثه فيقول: من ربك؟ فيقول: ربي الله وأنت الدجال عدو الله. وإن مِن فتنته أن يقول للأعرابي: أرأيتَ إن بعثت لك ابنك أتشهد أني ربك؟ فيقول: نعم فيتمثل له الشياطين على صورة ابنه. وإن من فتنته أن يأمر السماء أن تمطر فتمطر ويأمر الأرض أن تنبت فتنبت. وإن مِن فتنته أن يَمُرّ بالحي فيكذبوه فلا يبقى لهم سائمة إلَّا هلكت، ويمر بالحي فيصدقوه فيأمر السماء أن تمطر فتمطر ويأمر الأرض أن تنبت فتنبت، فتروج لهم مواشيهم من يومهم ذلك أعظم مما كانت وأسمنه وأمدّه خواصر وأدرّه ضروعًا، وإن أيامه أربعون يومًا، فيوم كالسنة ويوم دون ذلك وبوم كالشهر ويوم دون ذلك وآخر أيامه كالشررة في الجريدة، فيصبح الرجل بباب المدينة فلا يبلغ بابه الآخر حتى تغرب الشمس\". قالوا: يا رسول الله، فكيف نصلي في تلك الأيام القِصار؟ قال: \"تقدرون فيها كما تقدرون في الأيام الطوال ثم تصلون، وإنه لا يبقى شيء من الأرض إلَّا وطئه وغلب عليه إلَّا مكة والمدينة فإنه لا يأتيهما من نقب (٢) من أنقابهما إلَّا لقيه ملك مُصلت بالسيف حتى ينزل\n_________\n(١) في (م) مقاتل بن سليمان، والتصويب من (أ)، (ب).\n(٢) النَّقْبُ والنُّقْبُ: الطريق وقيل الطريق الضيق في الجبل.\n\"لسان العرب\" لابن منظور ١/ ٧٦٧ (نقب).","vol":"23","page":220},{"text":"الضريب الأحمر عند مجمَع السيول عند منقطع السَّبَخَة (١) ثم ترجف المدينة بأهلها ثلاث رجفات فلا يبقى منافق ولا منافقة إلَّا خرج إليه تنفي المدينة يومئذ الخبث كما ينفي الكير خبث الحديد، يُدعى ذلك اليوم يوم الخلاص\". قالت أم شريك - ﵂ -: يا رسول الله أين الناس يومئذ؟ قال: \"ببيت المقدس يخرج حتى يحاصرهم وإمام الناس يومئذ رجل صالح، فيقال: صَلِّ الصبح، فإذا كبر ودخل في الصلاة نزل عيسى بن مريم -﵇- فإذا رآه ذلك الرجل عرفه فرجع يمشي القهقرى فيقدم عيسى -﵇- فيضع يده بين كتفيه فيقول: صل فإنما أقيمت لك الصلاة، فيصلي عيسى -﵇- ورآءه ثم يقول: افتحوا الباب. فيفتحون الباب ومع الدجال يومئذ سبعون ألف يهودي كلهم (ذو ساج) (٢) وسيف مُحَلّى (٣)، فإذا نظر إلى عيسى -﵇- ذاب كما يذوب الرصاص في النار والملح في الماء. ثم يخرج هؤلاء فيقول عيسى -﵇-: إن لي فيه ضربة لن تفوتني بها فيدركه عند بابِ لُدّ (٤)\n_________\n(١) مكان نزول الدجال هو موضع يقال له: (قناة) وهو واد قريب من المدينة يأتي من الطائف حتى يمر على طرف القدوم في أصل قبور الشهداء بأحد. انظر: \"معجم البلدان\" لياقوت ٤/ ٤٠١، وقد ورد ذكر نزول الدجال بـ (القناة) في حديث عند أحمد في \"المسند\" ٧/ ١٩٠ (٥٣٥٣) بتحقيق أحمد شاكر وقد صحح إسناده.\n(٢) في (ب) ذو سلاح.\nقلت: الساج هو الطيلسان نوع من أنواع اللباس. انظر: \"لسان العرب\" لابن منظور ٢/ ٣٠٣ (سوج).\n(٣) سقط من (أ).\n(٤) لُدّ: بلدة في فلسطين قرب بيت المقدس. \"معجم البلدان\" لياقوت ٥/ ١٥.","vol":"23","page":221},{"text":"الشرقي، فلا يبقى شيء مما خلق الله -﷿- يمَوارى به يهودي إلَّا أنطق الله ذلك الشيء، لا شجر ولا حجر ولا دابة إلَّا قال: يا عبد الله المسلم هذا كافر فاقتله، إلَّا الغرقد، فإنها من شجرهم فلا تنطق ويكون عيسى حكمًا عدلًا وإمامًا فَقْسِطًا فيدق الصليب ويقتل الخنزير ويضع الجزية ويترك الصدقة فلا يسعى على شاة ولا بقرة، وترفع الشحناء والتباغض وتنزع حمة (١) كل دابة، حتى يُدخل الوليد يده في الحَنَشِ فلا يضره، ويلقى الوليد الأسد فلا يضره ويكون في الإبل كأنه كلبها، ويكون الذئب في الغنم كأنه كلبها، ويملأ الأرضَ السلامُ، ويسلب الكفار ملكهم، ولا يكون المُلكُ إلَّا للإسلام، وتكون الأرض كفاثور (٢) الفضة نبت نباتها كما كانت على عهد آدم -﵇- ويجتمع النفر على الرمانة، ويكون الفرس بالدريهمات ويكون التور بالدراهم الكثيرة\" (٣).\n_________\n(١) الحُمّة: سِمُّ كل شيء يلدغ أو يَلْسع. \"لسان العرب\" لابن منظور ١٤/ ٢٠١ (حما).\n(٢) الفاثور: الطسْت أو الخِوان يُتخذ من رُخام أو فضة أو ذهب.\n\"لسان العرب\" لابن منظور ٥/ ٤٤ (فثر)، \"الفائق في غريب الحديث\" للزمخشري\n١/ ٣٦٤.\n(٣) [٢٥٦٧] الحكم على الإسناد:\nسنده ضعيف؛ فيه عمرو بن عبد الله الحضرمي، قال عنه ابن حجر: مقبول، ولم أجد له متابعًا فحديثه لين، وفيه أيضًا عمر بن الخطاب وعبد الله بن الفضل، لم أجدهما.\nالتخريج:\nأخرجه نعيم بن حماد في\" الفتن\" ٢/ ٥٦٦ ابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٤٤٧ وابن ماجه في كتاب: الفتن، باب: فتنة الدجال (٤٠٧٧)، والحاكم في \"المستدرك\" ٤/ ٥٨٠، والروياني في \"مسنده\" ٢/ ٢٩٥، ومحمد بن عبد الواحد =","vol":"23","page":222},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= المقدسي في \"فضائل بيت المقدس\" (ص ٦٤). كلهم من طريق أبي زرعة يحيى بن أبي عمرو السيّباني به، إلَّا أن رواية الحاكم ونعيم بن حماد فيها اختصار.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣٥٦: هذا حديث غريب جدًا من هذا الوجه.\nوالحديث ضعفه الألباني ﵀. \"ضعيف الجامع\" (ص ٩٢٢ - ٩٢٤)، \"ضعيف سنن ابن ماجه\" (ص ٣٢٩ - ٣٣٣).\nقلت: أغلب هذا الحديث قد صحّ من طرق أخرى، لذلك قال ابن كثير بعد كلامه السابق: (... ولبعضه شواهد من أحاديث آخر).\nوقال الألباني: هذا الحديث قد صح غالبه في جملة أحاديث، ولذلك أوردت ما صح منه في \"الصحيح\" -يقصد \"صحيح الجامع\"- (٧٨٧٥). انظر: كلامه هذا في الحاشية (ص ٩٢٤) من \"ضعيف الجامع\"، وانظر ما صح من الحديث في \"صحيح الجامع\" حيث أشار.\nومن الشواهد التي أشار إليها ابن كثير:\n١ - ما رواه مسلم في كتاب: الفتن، باب: لا تقوم الساعة حتى يمر الرجل بقبر الرجل (٢٩٢١) من حديث عبد الله بن عمر قال: قال رسول الله - ﷺ -: \"لتقاتلن اليهود فلتقتلنهم حتى يقول الحجر يا مسلم هذا يهودي فتعال فاقتله\".\n٢ - ما رواه مسلم أيضًا (٢٩٢٢) من حديث أبي هريرة أن رسول الله - ﷺ - قال: \"لا تقوم الساعة حتى يقاتل المسلمون اليهود فيقتلهم المسلمون حتى يختبئ اليهودي من وراء الحجر والشجر فيقول الحجر والشجر يا مسلم يا عبد الله هذا يهودي خلفي فتعال فاقتله إلَّا الغرقد فإنه من شجر اليهود\".\n٣ - ما رواه مسلم كذلك في كتاب: الفتن، باب: ذكر الدجال (٢٩٣٧). وهو شبيه بحديث أبي أمامة الذي أورده المصنف، عن النواس بن سمعان قال: ذكر رسول الله - ﷺ - الدجال ذات غداة فخفض فيه ورفع حتى ظنناه في طائفة النخل فلما رحنا إليه عرف ذلك فينا فقال: \"ما شأنكم؟ \" قلنا: يا رسول الله ذكرت الدجال غداة فخفضت فيه ورفعت حتى ظنناه في طائفة النخل، فقال: \"غير =","vol":"23","page":223},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الدجال خوفني عليكم إن يخرج وأنا فيكم فأنا حجيجه دونكم وإن يخرج ولست فيكم فامرؤ حجيج نفسه والله خليفتي على كل مسلم إنه شاب قطط عينه طافئة كأني أشبهه بعبد العزى بن قطن، فمن أدركه منكم فليقرأ عليه فواتح سورة الكهف إنه خارج خلة بين الشام والعراق فعاث يمينًا وعاث شمالًا، يا عباد الله فاثبتوا\"، قلنا: يا رسول الله وما لبثه في الأرض، قال: \"أربعون يومًا يوم كسنة ويوم كشهر ويوم كجمعة وسائر أيامه كأيامكم\"، قلنا: يا رسول الله فذلك اليوم الذي كسنة أتكفينا فيه صلاة يوم قال: \"لا اقدروا له قدره\" قلنا: يا رسول الله وما إسراعه في الأرض، قال: \"كالغيث استدبرته الريح فيأتي على القوم فيدعوهم فيومنون به ويستجيبون له فيأمر السماء فتمطر والأرض فتنبت فتروح عليهم سارحتهم أطول ما كانت ذرا وأسبغه ضروعًا وأمده خواصر ثم يأتي القوم فيدعوهم فيردون عليه قوله فينصرف عنهم فيصبحون ممحلين ليس بأيديهم شيء من أموالهم ويمر بالخربة فيقول لها: أخرجي كنوزك فتتبعه كنوزها كيعاسيب النحل ثم يدعو رجلًا ممتلئًا شبابًا فيضربه بالسيف فيقطعه جزلتين رمية الغرض ثم يدعوه فيقبل ويتهلل وجهه يضحك، فبينما هو كذلك إذ بعث الله المسيح بن مريم فينزل عند المنارة البيضاء شرقي دمشق بين مهرودتين واضعًا كفيه على أجنحة ملكين إذا طأطأ رأسه قطر وإذا رفعه تحدر منه جمان كاللؤلؤ فلا يحل لكافر يجد ريح نفسه إلَّا مات ونفسه ينتهي حيث ينتهي طرفه فيطلبه حتى يدركه بباب لد فيقتله، ثم يأتي عيسى بن مريم قوم قد عصمهم الله منه فيمسح عن وجوههم ويحدثهم بدرجاتهم في الجنة فبينما هو كذلك إذا أوحى الله إلى عيسى: إني قد أخرجت عبادًا لي لا يدان لأحد بقتالهم فحرِّز عبادي إلى الطور ويبعث الله يأجوج ومأجوج وهم من كل حدب ينسلون فيمر أوائلهم على بحيرة طبرية فيشربون ما فيها ويمر آخرهم فيقولون: لقد كان بهذِه مرة ماء، ويحصر نبي الله عيسى وأصحابه حتى يكون رأس الثور لأحدهم خيرًا من مائة دينار لأحدكم اليوم فيرغب نبي الله عيسى وأصحابه فيرسل الله عليهم النغف في رقابهم فيصبحون فرسى كموت نفس واحدة ثم يهبط نبي الله عيسى وأصحابه إلى الأرض فلا يجدون في الأرض موضع شبر =","vol":"23","page":224},{"text":"[٢٥٦٨] وأخبرنى ابن فنجويه (١)، قال: نا ابن حمدان (٢)، قال: نا المسوحي (٣)، قال: نا سهل بن عثمان (٤)، قال: نا ابن أبي زائدة (٥) وعبد الرحمن (٦)، عن مجالد (٧)، عن الشعبي (٨)، قال: كنية الدجال أبو يوسف (٩).\n_________\n= إلَّا ملأه زهمهم ونتنهم فيرغب نبي الله عيسى وأصحابه إلى الله فيرسل الله طيرًا كأعناق البخت فتحملهم فتطرحهم حيث شاء الله، ثم يرسل الله مطرا لا يكن منه بيت مدر ولا وبر فيغسل الأرض حتى يتركها كالزلفة ثم بقال للأرض: أنبتي ثمرتك وردي بركتك فيومئذ تأكل العصابة من الرمانة ويستظلون بقحفها وببارك في الرِّسل حتى أن اللقحة من الإبل لتكفي الفئام من الناس واللقحة من البقر لتكفي القبيلة من الناس واللقحة من الغنم لتكفي الفخذ من الناس فبينما هم كذلك إذ بعث الله ريحا طيبة فتأخذهم تحت آباطهم فتقبض روح كل مؤمن وكل مسلم ويبقى شرار الناس يتهارجون فيها تهارج الحمر فعليهم تقوم الساعة\".\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن جعفر، ثقة.\n(٣) محمد بن إسحاق، صدوق.\n(٤) الكندي أبو مسعود، أحد الحفاظ، له غرائب.\n(٥) يحيى بن زكريا، ثقة متقن.\n(٦) عبد الرحمن بن مسهر بن عمرو أبو الهيثم الكوفي، متروك الحديث، قال ابن معين: ليس بشيء وقال أبو حاتم متروك الحديث لا يكتب حديثه \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢٩١، \"الميزان\" للذهبي ٤/ ٣١٨.\n(٧) مَجالِد بن سعيد، ليس بالقوي وقد تغيّر.\n(٨) عامر بن شَرَاحيل. ثقة مشهور، فقيه فاضل.\n(٩) [٢٥٦٨] الحكم على الإسناد:\nسنده ضعيف؛ فيه مجالد بن سعيد ليس بالقوي، وفيه عبد الرحمن بن مسهر متروك، لمن تابعه يحيى بن أبي زائدة وهو ثقة. =","vol":"23","page":225},{"text":"<span data-type=\"title\" id=toc-4591>٥٨ </span>- قوله -﷿-: ﴿وَمَا يَسْتَوِي الْأَعْمَى وَالْبَصِيرُ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَلَا الْمُسِيءُ قَلِيلًا مَا تَتَذَكَّرُونَ (٥٨)﴾\nبالتاء كوفي، وغيرهم بالياء (١) واختاره أبو عبيد قال: لأن أول الآيات وآخرها خبر عن قوم (٢).\n\n<span data-type=\"title\" id=toc-4592>٥٩ </span>- قوله تعالى: ﴿إِنَّ السَّاعَةَ﴾ القيامة ﴿لَآتِيَةٌ﴾ لجائية\n﴿لَا رَيْبَ فِيهَا وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ﴾ بها (٣).\n\n<span data-type=\"title\" id=toc-4593>٦٠ </span>- ﴿وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ﴾\nأي: وحدوني واعبدوني دون غيري أحبكم وأثيبكم وأغفر لكم.\nهذا قول أكثر المفسرين (٤)، يدل عليه سياق الآية.\nوقال بعضهم: هو الذكر والدعاء والسؤال (٥).\n_________\n= لكن الأثر موضوع على الشعبي، وقد اعترف عبد الرحمن بن مسهر بذلك في قصة انظرها في: \"ميزان الاعتدال\" للذهبي ٤/ ٣١٨، \"لسان الميزان\" لابن حجر ٣/ ٤٣٨، \"تاريخ بغداد\" للخطيب ١٠/ ٢٣٨، وكان ذلك نتيجة ردة فعل أراد أن يُسيء للقاضي أبي يوسف، فجعل كنيته وكنية الدجال واحدة.\n(١) \"جامع البيان\" للطبري ٢٤/ ٧٨، \"المحرر الوجيز\" لابن عطية ٤/ ٥٦٥، \"الحجة\" لابن زنجلة (ص ٦٣٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٦٥.\n(٢) \"فتح القدير\" للشوكاني ٤/ ٤٩٨.\n(٣) سقطت من (م).\n(٤) \"جامع البيان\" للطبري ٢٤/ ٧٨، \"المحرر الوجيز\" لابن عطية ٤/ ٥٦٦، \"النكت والعيون\" للماوردي ٥/ ١٦٢، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٤.\n(٥) \"جامع البيان\" للطبري ٢٤/ ٧٩، السابق.","vol":"23","page":226},{"text":"[٢٥٦٩] أخبرني الحسين بن محمد بن الحسين (١)، قال: نا محمد بن الحسن (٢)، قال: نا أبو بكر بن أبي الخطيب (٣) قال: حد عثمان خرزاذ (٤)، قال: نا قطن بن نُسَيْر (٥)، قال: نا جعفر بن سليمان (٦)، عن ثابت (٧)، عن أنس - ﵁ - قال: قال رسول الله - ﷺ -: \"ليسأل أحدكم ربه حاجته كلها حتى شِسْعَ نعله إذا انقطع\" (٨).\n_________\n(١) ابن فنجويه الدينوري، ثقة صدوق كثير الرواية للمناكير.\n(٢) محمد بن الحسن بن صقلاب، لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) عثمان بن عبد الله، وثقه النسائي وأبو عوانة والحاكم وآخرون.\n(٥) أبو عباد البصري الغبَري الذراع، صدوق يخطئ.\n(٦) الضُّبَعي، صدوق زاهد، لكنه كان يتشيع.\n(٧) البُناني، ثقة عابد.\n(٨) [٢٥٦٩] الحكم على الإسناد:\nفيه: محمد بن الحسن بن صقلاب لم يذكر بجرح أو تعديل، وشيخه لم أجد له ترجمة.\nالتخريج:\nأخرجه الترمذي في كتاب: الدعوات (٣٦٠٤)، وابن حبان في \"صحيحه\" ٣/ ١٤٨، وابن عدي في \"الكامل\" ٦/ ٥٢، والطبراني في \"الدعاء\" (ص ٢٩)، وفي \"المعجم الأوسط\" ٥/ ٣٧٣، وأبو يعلى في \"المسند\" ٦/ ١٣٠، وفي \"المعجم\" (ص ٢٣٣)، والضياء في \"الأحاديث المختارة\" ٥/ ٩، ١٠، ١١، والبيهقي في \"شعب الإيمان\" ٢/ ٤١. من طرق عن قطن بن نسير عن جعفر بن سليمان عن ثابت عن أنس قال: قال رسول الله - ﷺ -: \"ليسأل أحدكم ربه حاجته كلها حتى شسع نعله إذا انقطع\".\nقال الترمذي: هذا حديث غريب، ورواه غير واحد عن جعفر بن سليمان عن =","vol":"23","page":227},{"text":"قوله تعالى: ﴿إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي﴾ توحيدي وطاعتي. عن أكثر المفسرين (١).\nوقال السدي: عن دعائي (٢).\n[٢٥٧٠] أنبأني عقيل بن محمد (٣)، قال: نا المعافى بن زكريا (٤)،\n_________\n= ثابت عن النبي - ﷺ - مرسلًا، ولم يذكروا فيه (عن أنس).\nثنا صالح بن عبد الله قال: ثنا جعفر بن سليمان عن ثابت أن رسول الله - ﷺقال ...\nقلت: ذكر الحديث دون قوله: \"كلها\" وزاد مكانها: \"حتى يسأل الملح\".\nورواه هكذا مرسلًا أيضًا ابن عدي في \"الكامل\" ٦/ ٥٢ من طريق القواريري: ثنا جعفر به مثل ما ذكر المصنف. ثم زاد عقبه: فقال رجل للقواريري: إن لي شيخًا يحدث به عن جعفر عن ثابت عن أنس. فقال القواريري: باطل. قال ابن عدي: وهذا كما قال. قلت: يعني أن وصله باطل وأن الصحيح إرساله. قال الضياء المقدسي عقب الحديث: والصواب أنه مرسل.\nوالحديث ضعفه العلامة الألباني ﵀ لعلة الإرسال. \"سلسلة الأحاديث الضعيفة\" ٣/ ٥٣٧.\nتنبيه: جاء الحديث موصولًا في \"الكامل\" لابن عدي ٦/ ٥٢ وهو خطأ من الناسخ، يدُل عليه كلام القواريري بعده في نفس الصفحة، وكذلك نَقْلُ الذهبي له في \"ميزان الاعتدال\" ٥/ ٤٧٥ عن ابن عدي على الصواب مرسلًا، وكذلك الحافظ ابن حجر في \"تهذيب التهذيب\" (٣٤١).\n(١) \"جامع البيان\" للطبري ٢٤/ ٧٨، \"المحرر الوجيز\" لابن عطية ٤/ ٥٦٦، \"النكت والعيون\" للماوردي ٥/ ١٦٢، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٤.\n(٢) \"جامع البيان\" للطبري ٢٤/ ٧٨، \"المحرر الوجيز\" لابن عطية ٤/ ٥٦٦، \"النكت والعيون\" للماوردي ٥/ ١٦٢، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٤.\n(٣) الإستراباذي لم أجد ترجمته.\n(٤) أبو الفرج النّهْرواني الجريري، العلامة، الفقيه الحافظ الثقة.","vol":"23","page":228},{"text":"قال: نا محمد بن جرير (١)، قال: نا محمد بن بشار (٢)، قال: نا عبد الرحمن بن مهدي (٣)، قال: نا سفيان (٤)، عن منصور (٥) والأعمش (٦)، عن ذرّ (٧)، عن يُسيع الحضرمي (٨)، عن النعمان بن بشير - ﵄ - قال: سمعت رسول الله - ﷺ - يقول: \"الدعاء هو العبادة\" ثم تلا هذِه الآية: ﴿وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي﴾ (٩)\n_________\n(١) الطبري، صاحب التفسير، الإمام العالم المجتهد.\n(٢) أبو بكر العبدي بُندار، ثقة.\n(٣) العّنْبري أبو سعيد ثقة ثبت حافظ.\n(٤) الثوري، ثقة حافظ فقيه حجة، كان ربما دلس.\n(٥) منصور هو أبو عتاب السّلمي، ثقة ثبت، وكان لا يدلس.\n(٦) الأعمش هو سليمان بن مِهران ثقة حافظ، لكنه مدلس.\n(٧) ذرّ بن عبد الله الهمداني المُرْهبِي. ثقة عابد رمي بالإرجاء.\n(٨) يُسيع بن مَعْدان الحضرمي الكوفي، ويقال له: أُسيع. ثقة يعد في الكوفيين سمع عليا وروى عن النعمان بن بشير وعنه ذر الهمداني، قال ابن حجر ثقة. \"التاريخ الكبير\" للبخاري ٨/ ٤٣٥، \"التقريب\" لابن حجر (٧٨١٠).\n(٩) [٢٥٧٠] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف لم أجد ترجمته. والحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٤/ ٧٨ عن محمد بن بشار به. وأخرجه الترمذي في كتاب: تفسير القرآن، باب: من سورة البقرة (٢٩٦٩)، وأبو داود أبواب فضائل القرآن، باب: الدعاء (١٤٧٩)، والنسائي في \"السنن الكبرى\" ٦/ ٤٥٠ (١١٤٦٤)، وابن ماجه كتاب: الدعاء، باب: فضل الدعاء (٣٨٢٨)، وأحمد في \"المسند\" ٤/ ٢٦٧ (١٨٣٥٢)، وابن حبان في \"صحيحه\" ٣/ ١٧٢ =","vol":"23","page":229},{"text":"(قال) (١): عن دعائي.\n[٢٥٧١] وبإسناده عن ابن جرير (٢)، قال: حد يعقوب بن إبراهيم (٣)، قال: نا هاشم بن القاسم (٤)، عن الأشجعي (٥)، قال: قيل لسفيان (٦): ادع الله. قال: إن ترك الذنوب هو الدعاء (٧).\nقال تعالى: ﴿سَيَدْخُلُونَ﴾ قرأ ابن كثير وأبو جعفر وأبو حاتم بضم الياء وفتح الخاء واختلف فيه عن ابن عمرو وعاصم وغيرهم ضدّه (٨)\n_________\n= (٨٩٠)، والحاكم في \"المستدرك\" ١/ ٦٦٧ كلهم من طريق ذرّ عن يسيع عن النعمان بن بشير به.\nقال الترمذي: هذا حديث حسن صحيح. وقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه. وقال ابن حجر: أخرجه أصحاب السنن بسند جيد. \"فتح الباري\" ١/ ٤٩. وقال الألباني: صحيح. \"صحيح سنن الترمذي\" ٣/ ١٠١.\n(١) سقطت من (م).\n(٢) الإمام العلم المجتهد، صاحب المصنفات البديعة.\n(٣) أبو يوسف الدورقي، ثقة، وكان من الحفاظ.\n(٤) أبو النضر البغدادي، ثقة ثبت.\n(٥) عبيد الله بن عبيد الرحمن، ثقة مأمون أثبت الناس كتابا في الثوري.\n(٦) الثوري، ثقة حافظ فقيه حجة، كان ربما دلس.\n(٧) [٢٥٧١] الحكم على الإسناد:\nسنده فيه شيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٤/ ٧٩، وأخرجه أبو نعيم في \"حلية الأولياء\" ٦/ ٣٩٣.\n(٨) \"المحرر الوجيز\" لابن عطية ١٤/ ١٥٠، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٤ - ٢٣٥، \"الحجة\" لابن خالويه (ص ٣١٦)، \"الحجة\" لابن زنجلة (ص ٦٣٥)، =","vol":"23","page":230},{"text":"﴿جَهَنَّمَ دَاخِرِينَ﴾ صاغرين (١).\n\n<span data-type=\"title\" id=toc-4594>٦١ </span>- ﴿اللَّهُ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ (٦١) ذَلِكُمُ اللَّهُ رَبُّكُمْ خَالِقُ كُلِّ شَيْءٍ لَا إِلَهَ إِلَّا هُوَ فَأَنَّى تُؤْفَكُونَ <span data-type=\"title\" id=toc-4595>(٦٢) </span>كَذَلِكَ﴾\nكما أفكتم عن الحق مع قيام الدلائل كذلك ﴿يُؤْفَكُ الَّذِينَ كَانُوا بِآيَاتِ اللَّهِ يَجْحَدُونَ﴾.\n\n<span data-type=\"title\" id=toc-4597>٦٤ </span>- ﴿اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَالسَّمَاءَ بِنَاءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ﴾\nقراءة العامة بضم الصاد، وقرأ أبو رزين العقيلي (فأحسن صِوَركم) بكسر الصاد وهي لغة (٢).\nقوله تعالى: ﴿وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ ذَلِكُمُ اللَّهُ رَبُّكُمْ فَتَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-4598>٦٥ </span>- ﴿هُوَ الْحَيُّ لَا إِلَهَ إِلَّا هُوَ فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٦٥)﴾\n_________\n= \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٥٢.\n(١) عن السدي، أورده الطبري في \"جامع البيان\" ٢٤/ ٧٩.\n(٢) \"المحرر الوجيز\" لابن عطية ٤/ ٥٦٧ وقراءة أبي رزين من الشواذ، انظر: \"روح المعاني\" للألوسي ٢٤/ ٢٣٥، وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٢٨.","vol":"23","page":231},{"text":"قال الفراء: هو خبر وفيه إضمار الأمر، مجازه: فادعوه واحمدوه (١).\n[٢٥٧٢] أخبرني عقيل (٢) إجازة قال: نا المعافى (٣)، قال: نا محمد بن جرير (٤)، قال: نا محمد بن علي بن الحسن بن شقيق (٥)، قال: سمعت أبي (٦)، قال: نا الحسين بن واقد (٧)، قال: نا الأعمش (٨)، عن مجاهد (٩)، عن ابن عباس - ﵄ - قال: من قال: لا إله إلَّا الله فليقل على إثرها: الحمد لله رب العالمين فذلك قوله تعالى: ﴿فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ﴾ (١٠).\n_________\n(١) قول الفراء هذا لم أجده في \"معاني القرآن\"، وقد نقله القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٢٩.\n(٢) لم أجده.\n(٣) المعافى بن زكريا أبو الفرج الجريري، ثقة.\n(٤) الطبري، الإمام العلم المجتهد.\n(٥) ثقة صاحب حديث.\n(٦) علي بن الحسن بن شقيق، أبو عبد الرحمن المروزي. ثقة حافظ.\n(٧) الحسين بن واقد المروزي، أبو عبد الله القاضي ثقة له أوهام.\n(٨) ثقة حافظ، لكنه مدلس.\n(٩) مجاهد بن جَبْر، ثقة إمام في التفسير وفي العلم.\n(١٠) [٢٥٧٢] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٤/ ٨١، بسند صحيح. =","vol":"23","page":232},{"text":"<span data-type=\"title\" id=toc-4599>٦٦ </span>- قوله -﷿-: ﴿قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَمَّا جَاءَنِيَ الْبَيِّنَاتُ مِنْ رَبِّي وَأُمِرْتُ أَنْ أُسْلِمَ لِرَبِّ الْعَالَمِينَ (٦٦)﴾\nوذلك حين دُعي إلى الكفر.\n\n<span data-type=\"title\" id=toc-4600>٦٧ </span>- قوله تعالى: ﴿هُوَ الَّذِي خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا﴾ أي: أطفالًا،\nنظيره ﴿أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ﴾ (١).\nقوله تعالى: ﴿ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخًا وَمِنْكُمْ مَنْ يُتَوَفَّى مِنْ قَبْلُ﴾ أن يَصِيرَ شيخًا.\n﴿وَلِتَبْلُغُوا﴾ جميعًا ﴿أَجَلًا مُسَمًّى﴾ وقتًا محدودًا، لا تجاوزونه ولا تسبقونه ﴿وَلَعَلَّكُمْ تَعْقِلُونَ﴾ ولكي تعقلوا ذلك فتعرفوا أنه لا إله غيره فَعَلَ ذلك.\n\n<span data-type=\"title\" id=toc-4601>٦٨ </span>- قوله -﷿-: ﴿هُوَ الَّذِي يُحْيِي وَيُمِيتُ فَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ﴾\n* * *\n_________\n(١) النور: ٣١.","vol":"23","page":233},{"text":"<span data-type=\"title\" id=toc-4602>٦٩ </span>- ﴿أَلَمْ تَرَ إِلَى الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ أَنَّى يُصْرَفُونَ (٦٩)﴾\nقال ابن زيد: هم المشركون (١). وقال أكثر المفسرين: نزلت في القدرية (٢).\n[٢٥٧٣] أخبرني عقيل بن محمد (٣) إجازة قال: نا المعافى بن زكريا (٤)، قال: نا محمد بن جرير (٥)، قال: نا محمد بن بشار (٦) ومحمد بن المثنى (٧)، قال: نا مؤمل (٨)، قال: نا سفيان (٩)، عن داود بن أبي هند (١٠)، عن محمد بن سيرين (١١)، قال: إن لم تكن هذِه الآية نزلت في القدرية فإني لا أدري فيمن نزلت ﴿أَلَمْ تَرَ إِلَى\n_________\n(١) \"جامع البيان\" للطبري ٢٤/ ٨٣، \"المحرر الوجيز\" لالن عطية ٤/ ٥٦٨، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٦ وعزاه لابن عباس. وهو اختيار ابن جرير الطبري وأكده بقوله تعالى بعده ﴿الَّذِينَ كَذَّبُوا بِالْكِتَابِ وَبِمَا أَرْسَلْنَا بِهِ رُسُلَنَا﴾ [غافر: ٧٠].\n(٢) ذُكر هذا عن محمد بن سيرين وأبي قُبيل. انظر: المصادر في الحاشية السابقة. وقد سبق تعريف القدرية ومن هم.\n(٣) لم أجد ترجمته.\n(٤) أبو الفرج الجريري. ثقة.\n(٥) الطبري الإمام العلم المجتهد.\n(٦) العبدي أبو بكر المعروف ببندار ثقة.\n(٧) أبو موسى البصري المعروف بالزَّمِن، ثقة ثبت.\n(٨) مُؤَمّل بن إسماعيل البصري، صدوق سيئ الحفظ.\n(٩) الثوري. إمام ثقة حافظ، كان ربما دلس.\n(١٠) القُشَيري أبو بكر أو أبو محمد البصري. ثقة متقن كان يهم بأخرة.\n(١١) البصري. ثقة ثبت.","vol":"23","page":234},{"text":"الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ أَنَّى يُصْرَفُونَ (٦٩)﴾ إلى قوله ﴿لَمْ نَكُنْ نَدْعُو مِنْ قَبْلُ شَيْئًا﴾ إلى آخر الآية (١).\n[٢٥٧٤] وبه عن ابن جرير (٢)، قال: حد يونس (٣)، قال: نا ابن وهب (٤)، قال: حد مالك بن الخير الزيادي (٥)، عن أبي قَبِيل (٦)، قال: أخبرني عقبة بن عامر الجهني (٧) - ﵁ - أن رسول الله - ﷺ - قال: \"سيهلك من أمتي أهل الكتاب وأهل اللين\" فقال عقبة: يا رسول الله: ومن أهل الكتاب؟ فقال: \"قوم يتعلمون كتاب الله يجادلون الذين آمنوا\" فقال: وما أهل اللين؟ فقال: \"قوم يتبعون الشهوات ويضيعون الصلوات\".\n_________\n(١) [٢٥٧٣] الحكم على الإسناد:\nفيه شيخ المصنف عقيل بن محمد لم أجد ترجمته، وهذا لا يضر فالأثر إنما هو رواية نسخة.\nالتخريج:\nالطبري في \"جامع البيان\" ٢٤/ ٨٣ وسنده حسن.\n(٢) أبو جعفر الطبري، الإمام العلم المجتهد.\n(٣) الصَّدَفي أبو موسى المصري. ثقة.\n(٤) عبد الله بن وهب بن مسلم، ثقة حافظ عابد.\n(٥) مالك بن الخير الزيادي. يروي عن أبي قبيل، وعنه حيوة بن شريح قال ابن القطان: هو ممن لم تثبت عدالته، قال الذهبي: يريد أنه ما نص أحد على أنه ثقة، وقال أيضًا: محله الصدق. \"ميزان الاعتدال\" للذهبي ٦/ ٩.\n(٦) حُيى بن هانئ بن ناضِر. صدوق يَهِم.\n(٧) صحابي مشهور.","vol":"23","page":235},{"text":"قال أبو قبيل: لا أحسب المكذبين بالقدر إلا الذين يجادلون الذين آمنوا، وأما أهل اللين فلا أحسبهم إلا أهل العمور ليس عليهم إمام جماعة ولا يعرفون شهر رمضان (١).\nقال محمد بن جرير: أهل العمور: الحي العظيم (٢).\n\n<span data-type=\"title\" id=toc-4603>٧٠ </span>- قوله تعالى ﴿الَّذِينَ كَذَّبُوا بِالْكِتَابِ وَبِمَا أَرْسَلْنَا بِهِ رُسُلَنَا فَسَوْفَ يَعْلَمُونَ (٧٠) إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ﴾.\n[٢٥٧٥] أخبرني ابن فنجويه (٣)، قال: نا ابن حبش (٤)، قال: نا ابن زنجويه (٥)، قال: نا سلمة (٦)، قال:\n_________\n(١) [٢٥٧٤] الحكم على الإسناد:\nفيه عقيل بن محمد شيخ المصنف لم أجد ترجمته، لكن ذلك لا يضر؛ لأنه رواية نسخة كما سبق.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٤/ ٨٣، كما نقله المصنف هنا وسنده حسن.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٤٠٦، والبيهقي في \"شعب الإيمان\" من طريق عبد الله بن وهب، عن مالك بن الخير الزيادي به، وأخرجه الروياني في \"مسنده\" ١/ ١٨٢، والطبراني في \"المعجم الكبير\" ١٧/ ٢٩٦ من طريق ابن لهيعة، عن أبي قبيل به، وهو عندهم بلفظ: \"أهل اللبن\" بدل \"اللين\"، ولعله هو الصواب، قال الحاكم: هذا حديث صحيح الإسناد، ولم يخرجاه.\n(٢) \"جامع البيان\" للطبري ٢٤/ ٨٣.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) الحسين بن محمد بن حبش أبو علي الدينوري. ثقة مأمون.\n(٥) علي بن بري، لم يذكر بجرح أو تعديل\n(٦) سلمة بن شَبيب المِسْمَعي النيسابوري. ثقة.","vol":"23","page":236},{"text":"نا عبد الرزاق (١)، قال: نا ابن التيمي (٢)، عن أبيه (٣)، قال: لو أن غلا من أغلال جهنم وضع على جبل لوهَصَهُ (٤) حتى يبلغ الماء الأسود (٥).\nقوله تعالى ﴿وَالسَّلَاسِلُ﴾ قراءة العامة بالرفع عطفًا على الأغلال (٦).\n[٢٥٧٦] وأخبرنا أبو عبد الله الدينوري (٧)، قال: نا أبو علي المقرئ (٨)، قال: نا أبو القاسم بن الفضل (٩)، قال: نا أبو زرعة (١٠)، قال: حد نصر بن علي (١١)، قال: نا أبي (١٢)، عن\n_________\n(١) ابن همام الصنعاني. ثقة حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٢) مُعْتَمِر بن سليمان. ثقة.\n(٣) سليمان بن طَرْخان. ثقة عابد، كان يدلس.\n(٤) الوَهْص والوهس والوهز واحدٌ وهو شدة الغمْزِ والوهص أيضًا: الدق \"لسان العرب\" ٧/ ١٠٨ (وهص).\n(٥) ٢٥٧٥١، الحكم على الإسناد:\nفيه علي بن بري، لم يذكر بجرح أو تعديل.\nالتخريج:\nروي عن الحسن البصري. انظر: \"التخويف من النار\" لابن رجب (ص ٩٣).\n(٦) \"جامع البيان\" للطبري ٢٤/ ٨٤، \"المحرر الوجيز\" لابن عطية ٤/ ٥٦٩، \"روح المعاني\" للألوسي ٢٤/ ٨٥، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٦، \"إعراب القرآن\" للنحاس ٤/ ٤٢.\n(٧) ابن فنجويه. ثقة صدوق كثير الرواية للمناكير.\n(٨) الحسين بن محمد. ثقة مأمون.\n(٩) العباس بن الفضل، إمام محقق مجود.\n(١٠) عبيد الله بن عبد الكريم. إمام حافظ ثقة مشهور.\n(١١) أبو عمرو الجهضمي الحفيد، ثقة ثبت.\n(١٢) أبو الحسن الجهضمي الكبير، ثقة.","vol":"23","page":237},{"text":"هارون (١)، عن عمرو بن مالك (٢)، عن أبي الجوزاء (٣)، عن ابن عباس أنه قرأ ﴿وَالسَّلَاسِلُ يُسْحَبُونَ (٧١) فِي الْحَمِيمِ﴾ بنصب اللام والياء (٤) يقول: إذا كانوا يسحبونها كان أشد عليهم (٥).\n[٢٥٧٧] وأخبرني الحسين بن محمد الحديثي (٦)، قال: نا محمد بن علي بن الحسن الصوفي (٧)، قال: نا عبد الله بن محمد بن عبد العزيز البغوي (٨)، قال: نا جدي (٩)، قال: نا منصور بن عمار (١٠)، قال: نا\n_________\n(١) هارون، لم يتبين لي من هو.\n(٢) أبو يحيى أو أبو مالك البصري، صدوق له أوهام.\n(٣) أوس بن عبد الله الرَّبَعي، يرسل كثيرًا ثقة.\n(٤) سقط من (م). وقوله: (بنصب اللام والياء) أي: لام ﴿السَّلَاسِلُ﴾ وفتح ياء ﴿يُسْحَبُونَ﴾.\n(٥) [٢٥٧٦] الحكم على الإسناد:\nفيه هارون لم يتبين لي من هو.\nالتخريج:\nنسب هذِه القراءة لابن عباس الطبري في \"جامع البيان\" ٢٤/ ٨٤ والنحاس في \"إعراب القرآن\" ٤/ ٤٢، وابن عطية في \"المحرر الوجيز\" ٤/ ٥٦٩، وابن الجوزي في \"زاد المسير\" ٧/ ٢٣٦، والألوسي في \"روح المعاني\" ٢٤/ ٨٥. وهي من الشواذ. \"المحتسب\" لابن جني ٢/ ٢٩٠.\n(٦) ابن فنجويه: ثقة صدوق، كثير الرواية للمناكير.\n(٧) الدينوري ثقة صدوق.\n(٨) أبو القاسم البغوي، ثقة، إمام أقل المشايخ خطأ.\n(٩) أحمد بن منيع. ثقة حافظ.\n(١٠) أبو السري خراساني ويقال: بصري ليس بالقوي روى عن خالد بن دريك روى عنه بقية وضمرة وغيرهم، قال أبو حاتم: ليس به بأس، ذكره ابن حبان في =","vol":"23","page":238},{"text":"بشير بن طلحة (١)، عن خالد بن الدُّرَيك (٢)، عن يعلى بن مُنية (٣) - ﵁ - يرفعه قال: \"ينشئ الله -﷿- لأهل النار سحابة سوداء مظلمة فيقال: يا أهل النار ما تشتهون فيسألون بارد الشراب فيمطرهم أغلالًا تزيد في أغلالهم وسلاسل تزيد في سلاسلهم وجمرًا تلهب النار عليهم\" (٤).\n_________\n\"الثقات\". انظر: \"الجرح والتعديل\" ٢/ ٣٧٥، \"الثقات\" لابن حبان ٦/ ١٠٢.\n(١) بشير بن طلحة الخشني أبو نصر الشامي، ليس به بأس.\n(٢) الشامي، ثقة يرسل.\n(٣) صحابي جليل.\n(٤) [٢٥٧٧] الحكم على الإسناد:\nضعيف، فيه: منصور بن عمار، ضعيف، خالد بن دريك لم يُدْرك يعلى بن منية فروايتهِ عنه مرسلة، انظر: \"تهذيب الكمال\" للمزي ٨/ ٥٤، \"جامع التحصيل\" للعلائي (ص ١٧٠).\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٦٩، والطبراني في \"المعجم الأوسط\" ٤/ ٢٤٧، وابن عدي في \"الكامل\" ٦/ ٣٩٤ كلهم من طريق منصور بن عمار به، وقد عرفت ضعف منصور وعدم سماع خالد بن دريك من يعلي بن منية.\nوالحديث أورده ابن رجب في \"التخويف من النار\" (ص ٩٦)، والسيوطي في \"الدر المنثور\" ٥/ ٦٦٩.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٢١٠: حديث غريب.\nوقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٧١٥: وفيه من فيه ضعف قليل، ومن لم أعرفه ا. هـ.\nوذكره ابن طاهر المقدسي في \"ذخيرة الحفاظ\" ٥/ ٦٥٧٨.","vol":"23","page":239},{"text":"<span data-type=\"title\" id=toc-4605>٧٢ </span>- قوله تعالى ﴿فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ (٧٢)﴾ أي: توقد بهم النار.\nقال مجاهد: يصيرون وقودًا للنار (١).\n\n<span data-type=\"title\" id=toc-4606>٧٣ </span>- ﴿ثُمَّ قِيلَ لَهُمْ أَيْنَ مَا كُنْتُمْ تُشْرِكُونَ (٧٣) مِنْ دُونِ اللَّهِ﴾ يعني الأصنام\n﴿قَالُوا ضَلُّوا عَنَّا﴾ فلا نراهم ﴿بَلْ لَمْ نَكُنْ نَدْعُو مِنْ قَبْلُ شَيْئًا﴾ أنكروا، وقيل جهلوا (٢).\nوقال بعضهم: فيه إضمار، أي: لم نكن ندعو من قبل شيئًا يبصر ويسمع ويضر وينفع (٣).\nقال الحسين بن الفضل: يعني لم نكن نصنع من شيء، أي:\nضاعت عبادتنا لها فلم نكن نصنع شيئًا.\nقال الله ﴿كَذَلِكَ يُضِلُّ اللَّهُ الْكَافِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-4608>٧٥ </span>- ﴿ذَلِكُمْ بِمَا كُنْتُمْ تَفْرَحُونَ﴾ تبطرون وتأشرون (٤)\n﴿فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنْتُمْ تَمْرَحُونَ﴾ تفخرون وتختالون وتنشطون.\n_________\n(١) ومثله جاء عن السدي وابن زيد، انظر: \"جامع البيان\" للطبري ٢٤/ ٨٤ - ٨٥، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٧، وعزاه السيوطي في \"الدر المنثور\" ٥/ ٦٧٠ للفريابي وعبد بن حميد وابن المنذر. وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٢٦٩.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٢٣٧.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٢٣٧ وهو قول الأكثرين.\n(٤) الأَشَرُ: المرح والبطر وقيل: هو أشد البطر. \"لسان العرب\" لابن منظور ٤/ ٢٠ (أشر).","vol":"23","page":240},{"text":"<span data-type=\"title\" id=toc-4609>٧٦ </span>- ﴿ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا فَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ (٧٦) فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ﴾\nمن العذاب في حياتك ﴿أَوْ نَتَوَفَّيَنَّكَ﴾ قبل أن يحل ذلك بهم ﴿فَإِلَيْنَا يُرْجَعُونَ﴾.\n\n<span data-type=\"title\" id=toc-4611>٧٨ </span>- قوله -﷿-: ﴿وَلَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ مِنْهُمْ مَنْ قَصَصْنَا عَلَيْكَ﴾ خبرهم في القرآن\n﴿وَمِنْهُمْ مَنْ لَمْ نَقْصُصْ عَلَيْكَ وَمَا كَانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ فَإِذَا جَاءَ أَمْرُ اللَّهِ قُضِيَ بِالْحَقِّ وَخَسِرَ هُنَالِكَ الْمُبْطِلُونَ (٧٨)﴾\n\n<span data-type=\"title\" id=toc-4612>٧٩ </span>- قوله -﷿- ﴿اللَّهُ الَّذِي﴾ تحق له العبادة\n(فهو الذي) (١) ﴿جَعَلَ﴾ خلق ﴿لَكُمُ الْأَنْعَامَ لِتَرْكَبُوا مِنْهَا﴾ بعضًا ﴿وَمِنْهَا تَأْكُلُونَ﴾.\n\n<span data-type=\"title\" id=toc-4613>٨٠ </span>- ﴿وَلَكُمْ فِيهَا مَنَافِعُ﴾ في أصوافها وأوبارها وأشعارها وألبانها\n﴿وَلِتَبْلُغُوا عَلَيْهَا حَاجَةً فِي صُدُورِكُمْ﴾ تحمل أثقالكم في أسفاركم من بلد إلى بلد ﴿وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ﴾ نظيره قوله -﷿-: ﴿وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ﴾ (٢).\n\n<span data-type=\"title\" id=toc-4614>٨١ </span>- قوله تعالى: ﴿وَيُرِيكُمْ آيَاتِهِ فَأَيَّ آيَاتِ اللَّهِ تُنْكِرُونَ (٨١) أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ كَانُوا أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً\n_________\n(١) ما بين القوسين سقط من (م) والاستدراك من (أ)، (ب).\n(٢) الإسراء: ٧٠.","vol":"23","page":241},{"text":"وَآثَارًا فِي الْأَرْضِ﴾\nيعني: مصانعهم وقصورهم ﴿فَمَا أَغْنَى عَنْهُمْ﴾ أي: لم ينفعهم ﴿مَا كَانُوا يَكْسِبُونَ﴾ وقيل: هو بمعنى الاستفهام مجازه (١): أي شيء أغنى عنهم كسبهم.\n\n<span data-type=\"title\" id=toc-4616>٨٣ </span>- قوله تعالى ﴿فَلَمَّا جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَرِحُوا﴾\nيعني: ﴿بِمَا عِنْدَهُمْ مِنَ الْعِلْمِ﴾.\nقال مجاهد: هو قولهم نحن أعلم منهم لن نعذب ولن نبعث (٢).\nوقيل: أَشِروا بما عندهم من العلم، كان عندهم أنه علم وهو جهل (٣).\nوقال الضحاك: رضوا بالشرك الذي كانوا عليه (٤).\nوقال بعضهم: هذا الفرح راجع إلى الرسل يعني فرح الرسل بما عندهم من العلم بنجاتهم وهلاك أعدائهم (٥).\n﴿وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾.\n\n<span data-type=\"title\" id=toc-4617>٨٤ </span>- ﴿فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ﴾\n_________\n(١) تقدم مرارًا البيان بأن مراد المصنف بالمجاز هو (التقدير).\n(٢) \"جامع البيان\" للطبري ٢٤/ ٨٩، \"زاد المسير\" لابن الجوزي ٧/ ٢٣٨.\n(٣) عن السدي، انظر: الحاشية السابقة.\n(٤) لم أجد هذا القول في المراجع، والله أعلم.\n(٥) \"المحرر الوجيز\" لابن عطية ٤/ ٥٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٣٦، \"روح المعاني\" للألوسي ٢٤/ ٩١.","vol":"23","page":242},{"text":"أي: تبرأنا مما كنا نعدل بالله\n\n<span data-type=\"title\" id=toc-4618>٨٥ </span>- ﴿فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا﴾ عذابنا\n﴿سُنَّتَ اللَّهِ﴾ في نصبها ثلاثة أوجه (١):\nأحدها: بنزع الخافض أي كسنة الله.\nوالثاني: على المصدر، لأن العرب تقول سَنَّ يَسِنُّ سَنًّا وسُنةًّ.\nوالثالث: على التحذير والإغراء أي: احذروا سنة الله، كقوله: ﴿نَاقَةَ اللَّهِ﴾ (٢) و﴿سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ﴾ هي: أنهم إذا عاينوا عذاب الله لم ينفعهم إيمانهم.\n﴿وَخَسِرَ هُنَالِكَ الْكَافِرُونَ﴾ بذهاب الدارين.\n* * *\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤٥، \"المحرر الوجيز\" لابن عطية ٤/ ٥٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٣٦.\n(٢) الشمس: ١٣.","vol":"23","page":243},{"text":"<span data-type=\"title\" id=toc-4619>٤١ - سُورَة فصلت</span>","vol":"23","page":245},{"text":"سورة حم السجدة (١)\nمكّية (٢) وهي ثلاثة آلاف وثلاثمائة وخمسون حرفًا (٣)، وسبعمائة وست وسبعون (٤) كلمة (٥)، وأربع وخمسون آية (٦).\n_________\n(١) انظر: \"تفسير مجاهد\" (ص ٥٦٩)، \"الوجيز\" للواحدي ٢/ ٩٥١، \"روح المعاني\" للألوسي ٢٣/ ٩٤، وتسمى أيضًا بسورة فصلت، وسورة السجدة، وسورة المصابيح، وسورة الأقوات.\nانظر: \"الكشاف\" للزمخشري ٥/ ٣٦٦، \"التفسير الكبير\" للرازي ١٤/ ٩٣، \"تفسير الخازن\" ٤/ ٧٩، \"الإتقان\" للسيوطي (١٤٧)، \"التحرير والتنوير\" لابن عاشور ٢٤/ ٢٢٧، \"القول الوجيز في فواصل الكتاب العزيز\" للمخللاتي (ص ٢٨٢).\n(٢) أخرج ابن مردويه -كما في \"الدر المنثور\"- عن ابن عباس وابن الزبير -﵁- أن حم السجدة نزلت بمكة ٥/ ٦٧٢، وانظر: \"معالم التنزيل\" للبغوي ٧/ ١٦٣، وحكى ابن عطية في \"المحرر الوجيز\" ١٣/ ٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٣٨، وأبو حيان في \"البحر المحيط\" ٧/ ٤٦٢ أنها مكية في قول الجميع.\n(٣) انظر: \"اللباب\" لابن عادل ١٧/ ٩٦، \"منار الهدى\" للأشموني (٢٤٦)، \"القول الوجيز\" للمخللاتي (ص ٢٨٣).\n(٤) في (م): وتسعة وتسعون. وفي (ت): وست وتسعون.\n(٥) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٢٠)، وجاء في \"اللباب\" لابن عادل أنها سبعمائة وتسعة وتسعون كلمة ١٧/ ٩٦، وفي \"منار الهدى\" للأشموني أنها \"سبعمائة وستة وتسعون كلمة\" (ص ٢٤٦)، وجاء في \"القول الوجيز\" للمخللاتي أنها \"سبعمائة وستة وسبعون كلمة\" (٢٨٣).\n(٦) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٢٠)، \"الكشف\" لمكي ٢/ ٣٤٩، \"الإتقان\" للسيوطي (ص ١٧٨).","vol":"23","page":247},{"text":"قال أبي بن كعب: قال رسول الله - ﷺ -: \"من قرأ سورة حم السجدة أعطي من الأجر بعدد كل حرف منها عشر حسنات\" (١) (٢).\n* * *\n_________\n(١) حديث أُبي سقط من (ت).\n(٢) أخرجه أبو بكر بن مردويه في \"تفسيره\" كما عزاه إليه الزيلعي في \"تخريج أحاديث الكشاف\" ٣/ ٢٣٠ والواحدي في الوسيط ٤/ ٢٤ من حديث أُبي بن كعب، وابن الجوزي في \"الموضوعات\" ١/ ٣٩٠، وهذا الحديث جزء من حديث طويل في فضائل سور القرآن رواه الثعلبي من عدة طرق تقدم مرارا أنه موضوع.","vol":"23","page":248},{"text":"قوله -﷿-:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4620>١ </span>- ﴿حم (١) تَنْزِيلٌ مِنَ الرَّحْمَنِ الرَّحِيمِ <span data-type=\"title\" id=toc-4621>(٢) </span>كِتَابٌ فُصِّلَتْ﴾ بينت (١)\n\n<span data-type=\"title\" id=toc-4622>٣ </span>- ﴿آيَاتُهُ قُرْآنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ﴾ ولو كان غير عربي لما علموه (٢).\nوفي نصب القرآن وجوه (٣):\nأحدها: إنّه شغل الفعل بالآيات حتّى صارت بمنزلة الفاعل، فنصب القرآن بوقوع البيان (٤) عليه (٥).\nوالثاني: على المدح (٦). والثالث: على إعادة الفعل، أي: (فصَّلنا (٧) قرآنًا) (٨).\n_________\n(١) انظر: \"تفسير الطبري\" ٢٤/ ٩٠، \"المحرر الوجيز\" لابن عطية ١٣/ ٧٧ ونسباه للسدي، \"معالم التنزيل\" للبغوي ٧/ ١٦٣، \"تفسير ابن كثير\" ٧/ ١٠٧.\n(٢) انظر:، \"تفسير مقاتل بن سليمان\" ٣/ ١٦٠، \"معالم التنزيل\" للبغوي ٧/ ١٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٣٨.\n(٣) في (م): (ستة أوجه).\n(٤) في (م): الفعل.\n(٥) انظر: \"معاني القرآن\" للأخفش ٢/ ٤٦٤، \"تفسير الطبري\" ٢٤/ ٩١، \"معالم التنزيل\" للبغوي ٧/ ١٦٣، \"الدر المصون\" للحلبي ٩/ ٥٠٥.\n(٦) \"تفسير الطبري\" ٢٤/ ٩١، \"إعراب القرآن\" للهمذاني ٥/ ٥٠٣، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٣، \"الدر المصون\" للحلبي ٩/ ٥٠٥.\n(٧) في (ت): (فصلنا ٥).\n(٨) \"البحر المحيط\" لأبي حيان ٧/ ٤٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٣٧، \"الدر المصون\" للحلبي ٩/ ٥٠٥.","vol":"23","page":249},{"text":"والرابع: على إضمار فعل، أي: (ذكرنا قرآنا) (١). والخامس: على الحال (٢).\nوالسادس: على القطع (٣).\n\n<span data-type=\"title\" id=toc-4623>٤ </span>- ﴿بَشِيرًا وَنَذِيرًا﴾ نعتان للقرآن (٤) ﴿فَأَعْرَضَ أَكْثَرُهُمْ فَهُمْ لَا يَسْمَعُونَ﴾\nأي: يسمعونه ولا يصغون إليه <span data-type=\"title\" id=toc-4624>(٥) </span>(٦).\n\n٥ - ﴿وَقَالُوا﴾ يعني: مشركي مكّة (٧) ﴿قُلُوبُنَا فِي أَكِنَّةٍ﴾ أغطية (٨)\n﴿مِمَّا تَدْعُونَا إِلَيْهِ﴾ فلا نفقه ما تقول، قال مجاهد: كالجعبة للنبل (٩)\n_________\n(١) انظر: \"تفسير الطبري\" ٢٤/ ٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٣٧، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٣، \"الدر المصون\" للحلبي ٩/ ٥٠٥.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ٧٧، \"التبيان\" للعكبري ٢/ ١١٢٣، \"الجامع\" للقرطبي ١٥/ ٣٣٧، \"إعراب القرآن\" للهمذاني ٥/ ٥٠٢.\n(٣) \"تفسير الطبري\" ٢٤/ ٩١، \"إعراب القرآن\" للنحاس ٤/ ٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٣٧، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٣.\n(٤) \"معاني القرآن\" للنحاس ٦/ ٢٤٢، \"معالم التنزيل\" للبغوي ٧/ ١٦٣، \"المحرر الوجيز\" لابن عطية ١٣/ ٧٨، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٣.\n(٥) في (ت) زيادة: تكبرا.\n(٦) انظر: \"تفسير الطبري\" ٢٤/ ٩١، \"معالم التنزيل\" للبغوي ٧/ ١٦٣.\n(٧) \"معالم التنزيل\" للبغوي ٧/ ١٦٣، \"تفسير الخازن\" ٤/ ٨٠.\n(٨) \"تفسير الطبري\" ٢٤/ ٩٢، \"النكت والعيون\" للماوردي ٥/ ١٦٨ ونسباه للسدي، \"معالم التنزيل\" للبغوي ٧/ ١٦٣، \"تفسير النسفي\" ٣/ ٢٢٦.\n(٩) \"تفسير مجاهد\" (ص ٥٦٩)، \"تفسير الطبري\" ٢٤/ ٩١، \"النكت والعيون\" للماوردي ٥/ ١٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٣٩ بنحوه.","vol":"23","page":250},{"text":"﴿وَفِي آذَانِنَا وَقْرٌ﴾ صمم فلا نسمع ما تقول (١)، وإنّما قالوا ذلك ليؤَيِّسوه من قبولهم لدينه وهو على التمثيل.\n﴿وَمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ﴾ خلاف بينٌ في الدين (٢) فجعل خلافهم ذلك ساترًا وحاجزًا لا يجتمعون ولا يوافقون من أجله ولا يرى بعضهم بعضًا (٣).\n﴿فَاعْمَلْ﴾ بما يقتضيه دينك.\n﴿إِنَّنَا عَامِلُونَ﴾ بما يقتضيه ديننا (٤).\nقال مقاتل: فاعبد أنت إلهِك، فإنّا عابدون آلهتنا (٥).\n\n<span data-type=\"title\" id=toc-4625>٦ </span>- قوله تعالى: ﴿قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ﴾\nقال الحسن: عَلمَهُ الله تعالى التواضع (٦).\n_________\n(١) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٨٨)، \"تفسير الطبري\" ٢٤/ ٩٢ ونسبه للسدي، \"معالم التنزيل\" للبغوي ٧/ ١٦٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٣٩، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٣.\n(٣) انظر: \"تفسير الطبري\" ٢٤/ ٩٢.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٢، \"زاد المسير\" لابن الجوزي ٧/ ٢٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٠، \"تفسير النسفي\" ٣/ ٢٢٦.\n(٥) انظر: \"تفسير مقاتل بن سليمان\" ٣/ ١٦٠، \"النكت والعيون\" للماوردي ٥/ ١٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٠، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٤.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ١٦٤، \"المحرر الوجيز\" لابن عطية ١٣/ ٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٠.","vol":"23","page":251},{"text":"﴿فَاسْتَقِيمُوا إِلَيْهِ﴾ وجِّهوا وجوهكم إليه بالطاعة والإخلاص (١).\n﴿وَاسْتَغْفِرُوهُ﴾ من ذنوبكم التي سلفت (٢).\n\n<span data-type=\"title\" id=toc-4626>٧ </span>- ﴿وَوَيْلٌ لِلْمُشْرِكِينَ (٦) الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ﴾\nقال ابن عباس: لا يشهدون أَلاَّ إله إِلاَّ الله وهي زكاة الأنفس (٣).\nوقال الحسن، وقتادة: لا يقرّون بالزكاة ولا يؤمنون بها، ولا يرون إتيانها (٤) واجبًا (٥).\n_________\n(١) انظر: \"تفسير الطبري\" ٢٤/ ٩٢، \"الوجيز\" للواحدي ٢/ ٩٥٢، \"معالم التنزيل\" للبغوي ٧/ ١٦٤.\n(٢) انظر: \"تفسير الطبري\" ٢٤/ ٩٢، \"معالم التنزيل\" للبغوي ٧/ ١٦٤، \"تفسير ابن كثير\" ٧/ ١٠٩.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٤/ ٩٢ بدون: وهي زكاة الأنفس. والبيهقي في \"الأسماء والصفات\" ١/ ٢٧١ رقم (٢٠٥) عنه بنحوه، وأخرجه ابن المنذر وابن أبي حاتم -كما في \"الدر المنثور\" ٥/ ٦٧٥، وذكره ابن الجوزي في \"زاد المسير\" ٧/ ٢٤١، وابن عطية في \"المحرر الوجيز\" ١٣/ ٨٠ ونسبه أيضًا للجمهور ورجحه، وممن رجح قول ابن عباس شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ١٦/ ١٩٩، وفي \"الجواب الصحيح لمن بدل دين المسيح\" ٦/ ٢٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٤٠، وابن كثير في \"تفسيره\" ٧/ ١٠٩، وابن عثيمين في \"الشرح الممتع\" ٦/ ١٥ كتاب الزكاة.\n(٤) في (ت): إيتاءها.\n(٥) أخرجه الطبري في \"تفسيره\" عن قتادة ٢٤/ ٩٣ ورجحه ابن جرير، وذكر هذا القول ورجحه أبو حيان في \"البحر المحيط\" ٧/ ٤٦٤، الألوسي في \"روح المعاني\" ٢٣/ ٩٨ - ٩٩، ابن عاشور في \"التحرير والتنوير\" ٢٤/ ٢٣٩ - ٢٤٠.\nقلت: وقد جمع ابن كثير بين قول ابن عباس وقتادة فقال ابن كثير بعد ذكره لقول قتادة: وهذا هو الظاهر عند كثير من المفسرين، واختاره ابن جرير، وفيه نظر؛ =","vol":"23","page":252},{"text":"وقال الضحاك، ومقاتل: لا يتصدقون ولا ينفقون في الطاعة (١).\nوكان يقال: الزّكاة قنطرة الإسلام، فمن قطعها نجا ومن تخلف عنها هلك (٢).\nوقد كان أهل الردة بعد النبي - ﷺ -، قالوا: أما الصلاة فنصلي، وأما الزّكاة فوالله لا تغصب أموالنا، فقال أبو بكر - ﵁ -: والله لا أفرق بين شيء جمع الله تعالى بينه، والله لو منعوني عقالًا ممّا فرض الله تعالى ورسوله - ﷺ - لقاتلتهم عليه (٣).\n_________\n= لأن إيجاب الزكاة إنما كان في السنة الثانية من الهجرة إلى المدينة على ما ذكره غير واحد وهذِه الآية مكية اللهم إلا أن يقال لا يبعد أن يكون أصل الصدقة والزكاة وكان مأمورًا به في ابتداء البعثة كقوله ﵎: ﴿وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ﴾ [الأنعام: ١٤١] فأما الزكاة ذات النصب والمقادير فإنما بين أمرها بالمدينة ويكون هذا جمعًا بين القولين كما أن أصل الصلاة كان واجبًا قبل طلوع الشمس وقبل غروبها في ابتداء البعثة فلما كان ليلة الإسراء قبل الهجرة بسنة ونصف فرض الله تعالى على رسوله - ﷺ - الصلوات الخمس وفصل شروطها وأركانها وما يتعلق بها بعد ذلك شيئًا فشيئًا والله أعلم. \"تفسير ابن كثير\" ٧/ ١٠٩.\n(١) ذكره بنحوه البغوي في \"تفسيره\" ٧/ ١٦٤، وابن عطية في \"المحرر الوجيز\" ١٣/ ٨٠، وأبو حيان في \"البحر المحيط\" ٧/ ٤٦٤، وأبو السعود في \"تفسيره\" ٥/ ٤٣٥.\n(٢) ورد هذا القول في أثر أخرجه عبد الرزاق في \"تفسيره\" عن قتادة ٢/ ١٨٤، وأخرجه عبد بن حميد عن قتادة كما في \"الدر المنثور\" ٥/ ٦٧٦.\n(٣) وردت قصة أهل الردة وموقف أبي بكر الصديق - ﵁ - منهم في \"صحيح البخاري\" كتاب: استتابة المرتدين، باب: قتل من أبى قبول الفرائض، وما نُسبوا إلى الردة (٦٩٢٤ - ٦٩٢٥).","vol":"23","page":253},{"text":"وقال مجاهد والربيع: يعني: لا يزكّون أعمالهم (١).\nوقال الفراء: هو أنّ قريشًا كانت تطعم الحاج، فحرَّموا ذلك على من آمن بمحمد - ﷺ - (٢) ﴿وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4627>٨ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (٨)﴾\nقال ابن عباس - ﵁ -: غير مقطوع (٣). وقال مقاتل: غير منقوص، ومنه المنون؛ لأنّه ينقص مُنَّة الإنسان أي؛ قوته (٤).\nوقال مجاهد: غير محسوب (٥). وقيل: غير ممنون عليهم به (٦).\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٥/ ١٦٩ ونسبه لابن عمر، والبغوي في \"تفسيره\" ٧/ ١٦٤ ولم ينسبه للربيع، وابن الجوزي في \"زاد المسير\" ٧/ ٢٤٢، وأبو حيان في \"البحر المحيط\" ٧/ ٤٦٤.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٢ وزاد: ونزل هذا فيهم، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٤ ولم ينسبه.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ١٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤١، \"تفسير الخازن\" ٤/ ٨٠، \"أضواء البيان\" للشنقيطي ٧/ ٧٣ ورجحه، وجاء في \"تفسير الطبري\" ٢٤/ ٩٣ و\"البحر المحيط\" لأبي حيان ٧/ ٤٦٤، و\"المحرر الوجيز\" لابن عطية ١٣/ ٨١ أن ابن عباس قال في تفسيرها: غير منقوص.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ١٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤١ وزاد نسبته لابن عباس، \"اللباب\" لابن عادل ١٧/ ١٠٣.\n(٥) \"تفسير مجاهد\" (٥٦٩)، وأخرجه الطبري في \"تفسيره\" ٢٤/ ٩٤، وذكره البغوي في \"تفسيره\" ٧/ ١٦٤، وأبو حيان في \"البحر المحيط\" ٧/ ٤٦٤.\n(٦) \"تفسير الطبري\" ٢٤/ ٩٤، \"معالم التنزيل\" للبغوي ٧/ ١٦٤، \"تفسير ابن كثير\" ٧/ ١٠٩ ونسبه للسدي، وقال بعد ذكره لهذا القول: وقد رد عليه هذا التفسير بعض الأئمة، فإن المنة لله على أهل الجنة؛ قال الله تبارك تعالى: ﴿بَلِ اللَّهُ يَمُنُّ =","vol":"23","page":254},{"text":"قال السدي: نزلت هذِه الآية في المرضى، والزَّمْنَى (١)، والهرمى إذا عجزوا عن الطاعة يكتب لهم الأجر (٢) كأصح ما كانوا يعملون فيه (٣).\n\n<span data-type=\"title\" id=toc-4628>٩ </span>- قوله تعالى: ﴿قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ﴾\nالأحد والإثنين (٤) ﴿وَتَجْعَلُونَ لَهُ أَنْدَادًا ذَلِكَ رَبُّ الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-4629>١٠ </span>- ﴿وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا﴾\nأي: في الأرض بما خلق فيها من المنافع.\nقال السدي: أنبت فيها شجرها (٥).\n﴿وَقَدَّرَ فِيهَا أَقْوَاتَهَا﴾ قال الحسن، والسدي: يعني: أرزاق أهلها\n_________\n= عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ﴾ [الحجرات: ١٧] وقال أهل الجنة: ﴿فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (٢٧)﴾ [الطور: ٢٧] وقال رسول الله -ﷺ-: \"إلا أن يتغمدني الله برحمة منه وفضل\".\n(١) الزَّمْنَى: الضِّعاف الذين لا حِرْفة لهم، وأهل الحِرْفة الضَّعيفةِ التي لا تَقع حِرْفتُهم مِن حاجتهم مَوقِعًا. \"تهذيب اللغة\" ٩/ ١٠٣.\n(٢) في (م): من الأجر.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ١٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٢، \"اللباب\" لابن عادل ١٧/ ١٠٣.\n(٤) ورد هذا المعنى في أثر أخرجه الطبري في \"تفسيره\" ٢٤/ ٩٤ عن السدي، وذكره البغوي في \"تفسيره\" ٧/ ١٦٥، وابن كثير في \"تفسيره\" ٧/ ١١٠، والنسفي في \"تفسيره\" ٣/ ٢٢٧.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٤/ ٩٥، وذكره الماوردي في \"النكت والعيون\" ٥/ ١٧٠ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٤٢.","vol":"23","page":255},{"text":"ومعايشهم وما يصلحهم (١).\nوقال مجاهد وقتادة: خلق فيها بحارها، وأنهارها، وأشجارها، ودوابها في يوم الثلاثاء ويوم الأربعاء (٢). روى ابن أبي نجيح عن مجاهد، قال: هو المطر (٣).\nوقال عكرمة والضحاك: يعني: وقدر في كل بلدة منها، ما لم يجعله في الأخرى، ليعيش بعضهم من بعض بالتجارة من بلد إلى بلد (٤).\n(فالسابري من سابور) (٥)، والطيالسة (٦) من الري، والحبر\n_________\n(١) انظر: \"تفسير الطبري\" ٢٤/ ٩٥، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٥ ونسبه للسدي، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٢، \"تفسير النسفي\" ٣/ ٢٢٧ ولم ينسبه.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٢.\n(٣) انظر: \"تفسير مجاهد\" (٥٦٩)، وأخرجه الطبري في \"تفسيره\" ٢٤/ ٩٦، وذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ٨٣، وأبو حيان في \"البحر المحيط\" ٧/ ٤٦٥.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ١٧١ ولم ينسبه للضحاك، \"معالم التنزيل\" للبغوي ٧/ ١٦٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٢.\n(٥) في الأصل: فالنيسابوري من نيسابور. والمثبت من (م)، (ت).\nوالسَّابري: نسبة إلى نوع من الثياب يقال لها: السَّابرية. ينظر: \"الأنساب\" ٣/ ١٩٤، و\"تاج العروس\" للزبيدي ١١/ ٤٩١.\n(٦) الطيالسة: ضرب من الأوشحة يُلبس على الكتف، أو يحيط بالبدن، خال عن التفصيل والخياطة، أو هو ما يعرف في العامية المصرية بـ \"الشال\" وهو فارسي معرب. انظر: \"الأنساب\" ٤/ ٩١، \"المعجم الوسيط\" ٢/ ٥٦١.","vol":"23","page":256},{"text":"اليمانية (١) من اليمن، وهي رواية خصيف، عن مجاهد (٢).\nوروى حبان، عن الكلبي، قال: الخبز لأهل قِطر، والتمر لأهل قِطر، والذرة لأهل قِطر، والسمك لأهل قِطر، وكذلك أخواتها (٣).\n﴿فِي أَرْبَعَةِ أَيَّامٍ﴾ يعني: إنّ هذا مع الأول أربعة أيّام، كما تقول: تزوجت أمس امرأة واليوم ثنتين وأحدهما (٤) التي تزوجتها أمس (٥).\nويقال: أتيت واسط (٦) في خمسة أيام، والبصرة في عشرةِ أيام، فالخمسة من جملة العشرة، فرد الله سبحانه الآخر على الأوّل، وأجمله في الذكر (٧).\n_________\n(١) الحِبَرَة: ثوب من قطن أو كتَان مخطَّط كان يصنع باليمن، ومُلاءة من الحرير كانت ترتديها النساء بمصر حين خروجهن. انظر: \"الأنساب\" ٢/ ١٦٧، \"المعجم الوسيط\" ١/ ١٥١.\n(٢) انظر: \"تفسير الطبري\" ٢٤/ ٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٣.\n(٣) ذكره بنحوه البغوي في \"تفسيره\" ٧/ ١٦٥، وابن الجوزي في \"زاد المسير\" ٧/ ٢٤٤.\n(٤) في (ت): وإحديهما.\n(٥) انظر: \"معاني القرآن\" للأخفش ٢/ ٤٦٤ - ٤٦٥، \"تفسير الطبري\" ٢٤/ ٩٧ ونسبه لبعض نحوي البصرة.\n(٦) واسط: مدينة من مدن العراق، وهي نصفان على شطّي دجلة، اختطها الحجاج بين البصرة والكوفة في سنة ٨٤ هـ، وفرغ منها سنة ٨٦ هـ، ولذلك سميت بواسط، وقيل غير ذلك في تسميتها. انظر: \"معجم البلدان\" ٥/ ٣٤٧، \"أوضح المسالك\" للبروسوي (ص ٦٣٥).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٦٥.","vol":"23","page":257},{"text":"﴿سَوَاءً﴾ رفعه أبو جعفر على الابتداء، أي: هو (١) سواءٌ (٢). وخفضه الحسن ويعقوب على نعت قوله ﴿فِي أَرْبَعَةِ أَيَّامٍ﴾ (٣)، ونصبه الباقون (٤) على المصدر، أي: استوت استواءً (٥)، وقيل: على الحال والقطع (٦). ومعنى الآية: سواءً ﴿لِلسَّائِلِينَ﴾ عن ذلك.\nقال قتادة والسدي: من سأل عنه، فهكذا الأمر (٧). وقيل: للسائلين الله حوائجهم (٨).\nقال ابن زيد: قدر ذلك على قدر مسائلهم، لأنّه لا يكون من\n_________\n(١) في (ت): هي.\n(٢) انظر: \"المبسوط\" لابن مهران (ص ٣٣٠)، \"إعراب القرآن\" للنحاس ٤/ ٥٠، \"زاد المسير\" لابن الجوزي ٧/ ٢٤٥، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٨٨).\n(٣) انظر: \"المبسوط\" لابن مهران (ص ٣٣٥)، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٥، \"الدر المصون\" للحلبي ٩/ ٥١٠، \"النشر\" لابن الجزري (ص ٦٢٨).\n(٤) انظر: \"تفسير الطبري\" ٢٤/ ٩٧ ورجحها لإجماع الحجة عليها ولصحتها، \"المبسوط\" لابن مهران (ص ٣٣٠)، \"النشر\" لابن الجزري (ص ٦٢٨) وهم: نافع، ابن كثير، أبو عمرو، عاصم، حمزة، الكسائي، ابن عامر، خلف.\n(٥) انظر: \"إعراب القرآن المجيد\" للهمذاني ٥/ ٥٠٤، \"الدر المصون\" للحلبي ٥٠٩.\n(٦) انظر: \"المبسوط\" لابن مهران (ص ٣٣٠)، \"إعراب القرآن المجيد\" للهمذاني ٥/ ٥٠٤، \"زاد المسير\" لابن الجوزي ٧/ ٣٤٥، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٨٨).\n(٧) أخرجه عبد الرزاق في \"تفسيره\" بنحوه عن قتادة ٢/ ١٨٤، والطبري في \"تفسيره\" ٢٤/ ٩٧، وذكره البغوي في \"تفسيره\" ٧/ ١٦٥.\n(٨) لم أجده.","vol":"23","page":258},{"text":"مسائلهم شيء إلاّ وقد علمه قبل أن يكون (١).\nقال أهل المعاني: معناه سواءً للسائلين وغير السائلين، يعني: إنّه بيّن أمر خلق الأرض وما فيها لمن سأل ولمن لا (٢) يسأل، ويعطي من سأل ومن لم يسأل (٣). \"\n\n<span data-type=\"title\" id=toc-4630>١١ </span>- قوله -﷿- ﴿ثُمَّ اسْتَوَى إِلَى السَّمَاءِ﴾: عمد إلى خلق (٤) السماء (٥)\nوقصد تسويتها، والاستواء من صفة الأفعال (٦) على أكثر\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٤/ ٩٧، وذكره النحاس في \"معاني القرآن\" ٦/ ٢٤٨ بنحوه، وابن كثير في \"تفسيره\" ٧/ ١١١ بنحوه.\n(٢) جاء في هامش الأصل: لم.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٣، \"اللباب\" لابن عادل ١٧/ ١٠٧\nبنحوه.\n(٤) من (م) و(ت).\n(٥) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٨٨)، \"النكت والعيون\" للماوردي ٥/ ١٧٢ ونسبه إلى ابن عيسى، \"معالم التنزيل\" للبغوي ٧/ ١٦٥، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٥، \"تيسير الكريم الرحمن\" للسعدي (ص ٦٩١) فائدة: قال الشيخ عبد الرحمن السعدي في \"تفسيره\": (استوى) ترد في القرآن على ثلاثة معاني: فتارة لا تُعدى بالحرف، فيكون معناها: الكمال والتمام، كما في قوله عن موسى: ﴿وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى﴾ [القصص: ١٤] وتارة تكون بمعنى \"علا\" و\"ارتفع\"، وذلك إذا عديت بـ (على) كقوله تعالى: ﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى (٥)﴾ [طه: ٥] ﴿لِتَسْتَوُوا عَلَى ظُهُورِهِ﴾ [الزخرف: ١٣] وتارة تكون بمعنى \"قصد\" كما إذا عُديت بـ إلى.\n(٦) الصفات الفعلية: هي التي تنفك عن الذات، أو التي تتعلق بالمشيئة والقدرة، إن شاء فعلها وإن شاء لم يفعلها، ومنها: الاستواء -المجيء- الإتيان -النزول- الخلق. انظر: \"الصفات الإلهية تعريفها وأقسامها\" لمحمد التميمي ١/ ٦٥.","vol":"23","page":259},{"text":"الأقوال (١)، يدل عليه قوله سبحانه: ﴿ثُمَّ اسْتَوَى إِلَى السَّمَاءِ﴾ (٢). ﴿وَهِيَ دُخَانٌ﴾ بخار الماء (٣) ﴿فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا﴾ أي: جيئا بما خلقت فيكما من المنافع، وأخرجاها، وأظهراها لمصالح خلقي (٤).\nقال ابن عباس -﵄-: قال الله تعالى للسموات: أطلعي شمسك وقمرك ونجومك، وقال للأرض: شققي أنهارك، وأخرجي ثمارك، فـ ﴿قَالَتَا أَتَيْنَا طَائِعِينَ﴾ (٥).\nولم يقل: طائعتين؛ لأنّه ذهب به إلى السّماوات والأرض ومن فيهنّ، مجازه: أَتينا بمن فينا طائعين، فلمّا وصفهما بالقول أجراهما في الجمع مجرى من (٦) يعقل (٧).\nوبلغنا أنّ بعض الأنبياء قال: يا ربّ لو أنّ السّماوات والأرض\n_________\n(١) في (ت): الأفعال.\n(٢) [سورة البقرة: ٢٩] وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٣.\n(٣) انظر: \"الوجيز\" للواحدي ٢/ ٩٥٢، \"معالم التنزيل\" للبغوي ٧/ ١٦٥، \"تفسير ابن كثير\" ٧/ ١١١، \"اللباب\" لابن عادل ١٧/ ١٠٨.\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ٩٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٣.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٤/ ٩٨، والحاكم ١/ ٧٩، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٥٦ (رقم ٨١٤) ثلاثتهم عن ابن عباس بنحوه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٤٣ - ٣٤٤، وابن كثير في \"تفسيره\" ٧/ ١١١.\n(٦) في (ت): ما.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ١٣، \"إعراب القرآن\" للنحاس ٤/ ٥١، \"معالم التنزيل\" للبغوي ٧/ ١٦٦.","vol":"23","page":260},{"text":"حين قلت لهما: ائتيا طوعًا أو كرهًا، عصتاك، ما كنت (١) صانعًا بهما؟ قال: كنت آمر دابة من دوابي فتبتلعهما، قال: وأين تلك الدابة؟ قال: في مرج من مروجي. قال: يارب وأين ذلك المرج؟ قال: في علم من علمي (٢).\nوقرأ (٣) ابن عباس -﵄-: آتيا، وآتينا بالمد، أي: أعطيا الطاعة من أنفسكما، قالتا: أعطينا طائعين (٤).\n\n<span data-type=\"title\" id=toc-4631>١٢ </span>- ﴿فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ﴾ أي: أتمهنَّ وفرغ من خلقهن (٥)\n﴿وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا﴾ قال قتادة والسدي: يعني: خلق فيها شمسها وقمرها ونجومها (٦)، وخلق في كلّ سماء خلقها من\n_________\n(١) في (م): كيف كنت.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٤٤ وعزاه للثعلبي، وإسماعيل حقي في \"روح البيان\" ٨/ ٢٣٦ وجاء فيه أن النبي هو موسى ﵇.\n(٣) في (م): وقال.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ٨٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٤، \"البحر المحيط\" لأبي حيان ٧/ ٤٦٦، \"الدر المصون\" للحلبي ٩/ ٥١١ وجميعهم نسب هذِه القراءه إلى ابن عباس، ومجاهد، وابن جبير، وزاد القرطبي: عكرمة.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ١٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٤٥ بنحوه، \"تفسير الخازن\" ٤/ ٨١.\n(٦) أخرجه الطبري في \"تفسيره\" عن قتادة ٢٤/ ٩٩، وذكره البغوي في \"تفسيره\" ٧/ ١٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٤٥، والماوردي في \"النكت والعيون\" ٥/ ١٧٣ ونسبه لقتادة.","vol":"23","page":261},{"text":"الملائكة والخلق الذي فيها من البحار وجبال البرد، وما لا يُعلم (١).\nوقيل: معناه وأوحى إلى أهل كلّ سماء من الأمر والنهي بما أراد (٢).\n﴿وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ﴾ كواكب (٣) ﴿وَحِفْظًا﴾ لها من الشياطين الذين يسترقون السمع، ونصب حفظا على المعنى، كأنَّه قال: جعلها زشة وحفظًا (٤).\nوقيل: معناه وحفظها حفظا (٥)، وقيل: معناه وحفظا زيّنّاها (٦) - على توهم سقوط الواو -أي: وزّيّنا السّماء الدّنيا بمصابيح حفظًا لها (٧) ﴿ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ﴾.\n\n<span data-type=\"title\" id=toc-4632>١٣ </span>- قوله تعالى: ﴿فَإِنْ أَعْرَضُوا﴾ يعني: هؤلاء المشركين عن الإيمان (٨)\n_________\n(١) أخرجه الطبري في \"تفسيره\" عن السدي ٢٤/ ٩٩، وذكره البغوي في \"تفسيره\" ٧/ ١٦٦ بنحوه عن ابن عباس، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٤٥.\n(٢) أخرجه الطبري في \"تفسيره\" بنحوه عن مجاهد ٢٤/ ٩٩، وذكره البغوي في \"تفسيره\" ٧/ ١٦٦ ونسبه لمقاتل، وابن الجوزي في \"زاد المسير\" بنحوه عن مجاهد ٧/ ٢٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٤٥.\n(٣) أخرجه الطبري في \"تفسيره\" بنحوه عن السدي ٢٤/ ٩٩.\n(٤) انظر: \"البحر المحيط\" لأبي حيان ٧/ ٤٦٨، \"الدر المصون\" للحلبي ٩/ ٥١٣.\n(٥) انظر: \"تفسير الطبري\" ٢٤/ ١٠٥، \"معاني القرآن وإعرابه\" للزجاج ٤/ ٣٨٢، \"معاني القرآن\" للنحاس ٦/ ٢٥٢.\n(٦) في هامش الأصل: وزيناها حفظا.\n(٧) \"تفسير الطبري\" ٢٤/ ١٠٠ ورجحه الطبري، \"الدر المصون\" للحلبي ٩/ ٥١٣.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٦.","vol":"23","page":262},{"text":"﴿فَقُلْ أَنْذَرْتُكُمْ﴾ خوفتكم (١) ﴿صَاعِقَةً﴾ وقيعة (٢) وعقوبة ﴿مِثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ﴾.\n\n<span data-type=\"title\" id=toc-4633>١٤ </span>- ﴿إِذْ جَاءَتْهُمُ﴾ يعني: عادًا وثمودًا\n﴿الرُّسُلُ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ﴾ يعني: من قبلهم وبعدهم (٣)، وأراد بقوله: ﴿مِنْ بَيْنِ أَيْدِيهِمْ﴾ الرّسل الذين أرسلوا إلى آبائهم من قبلهم ومن خلفهم، يعني: من بعد الرّسل الذين أرسلوا إلى آبائهم، وهو الرسول الذي أرسل إليهم، هود وصالح.\nفالكناية (٤) في قوله: ﴿مِنْ بَيْنِ أَيْدِيهِمْ﴾ راجعة إلى عاد وثمود، وفي قوله تعالى: ﴿وَمِنْ خَلْفِهِمْ﴾ راجعة إلى الرسل (٥).\n_________\n(١) \"الوجيز\" للواحدي ٢/ ٩٥٣، \"معالم التنزيل\" للبغوي ٧/ ١٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٦ بنحوه.\n(٢) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٨٤، والطبري في \"تفسيره\" كلاهما بنحوه عن قتادة ٢٤/ ١٠٠، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٨ ونسبه لقتادة وغيره.\n(٣) هذا قول ابن عباس كما نقله عنه الطبري في \"تفسيره\" ٢٤/ ١٠١، وذكره الماوردي في \"النكت والعيون\" ٥/ ١٧٤ ونسبه لابن عباس والسدي.\n(٤) لفظ الكناية مصطلح عند نحاة الكوفة، يطلقونه على الضمير. انظر: \"معجم المصطلحات النحوية والصرفية\" لمحمد نجيب (١٣٤).\n(٥) \"معاني القرآن\" للفراء ٣/ ١٣، \"تفسير الطبري\" بنحوه ٢٤/ ١٠٠، \"معالم التنزيل\" للبغوي ٧/ ١٦٦.\nورجح بعض المفسرين أن الضمير في قوله: ﴿مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ﴾ يعود على الأمم، منهم القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٤٦، وابن عطية في \"المحرر الوجيز\" ١٣/ ٨٩ وضعف الأخير ما ذهب إليه الطبري والثعلبي ومن =","vol":"23","page":263},{"text":"﴿أَلَّا تَعْبُدُوا إِلَّا اللَّهَ قَالُوا لَوْ شَاءَ رَبُّنَا لَأَنْزَلَ مَلَائِكَةً﴾ بدل هؤلاء الرّسل (١)\n﴿فَإِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ﴾.\n[٢٥٧٨] أخبرنا أبو محمد عبد الله بن حامد بن محمد الأصفهاني (٢)، قراءة عليه في شوال سنة ثمان وثمانين وثلاثمائة، أخبرنا أحمد بن محمد بن يحيى العبيدي (٣)، حدثنا أحمد بن نجدة ابن العُرْيان (٤)، حدثنا الحماني (٥)، حدثنا ابن فضيل (٦)، عن الأجلح (٧)، عن الذيال بن حرملة (٨)، عن جابر بن عبد الله -﵄- قال: قال الملأ من قريش وأبو جهل: قد التبس علينا أمر محمّد -ﷺ-، فلو التمستم رجلًا عالمًا بالشعر والكهانة والسحر، فأتاه فكلمه\n_________\n= وافقهما بقوله: لأنه يفرق الضمائر ويشعب المعنى، وتابعهم أبو حيان في \"البحر المحيط\" ٧/ ٤٦٨.\n(١) \"معالم التنزيل\" للبغوي ٧/ ١٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٦ بنحوه، \"تفسير ابن كثير\" ٧/ ١١٢ بنحوه.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) قال الخليلي: ثقة مأمون.\n(٤) ثقة.\n(٥) يحيى بن عبد الحميد، حافظ إلا أنهم اتهموه بسرقة الحديث.\n(٦) محمد بن فضيل بن غزوان، صدوق عارف، رمي بالتشيع.\n(٧) ابن عبد الله بن حجية، صدوق شيعي.\n(٨) الذيال بن حرملة الأسدي، كوفي، قال عنه أبو داود: كوفي معروف، قال ابن حجر: وثقه ابن حبان.\nانظر: \"سؤالات الآجري\" (ص ٨٩)، \"الثقات\" لابن حبان ٤/ ٢٢٢، \"تعجيل المنفعة\" ١/ ٥١٥.","vol":"23","page":264},{"text":"ثمّ أتانا ببيان من أمره. فقال عتبة بن ربيع: والله لقد سمعت الشعر والكهانة والسحر، وعلمت من ذلك علمًا، وما (١) يخفى عليَّ إن كان كذلك. فأتاه، فلما خرج إليه، قال: أنت يا محمّد خير أم هاشم؛ أنت خير أم عبد المطلب؟ أنت خير أم عبد الله؟ فبم (٢) تشتم آلهتنا، وتضلل آباءنا؟ فإن كنت إنما بك الرئاسة عقدنا لك ألويتنا، فكنت رأسا ما بقيت، وإن كان بك الباءة زوجناك عشر نسوة تختار من أي أبيات قريش، وإن كان بك المال جمعنا لك ما تستغني به أنت وعقبك من بعدك، ورسول الله - ﷺ - ساكت لا يتكلم، فلما فرغ، قرأ رسول الله -ﷺ-: بسم الله الرّحمن الرّحيم: ﴿حم (١) تَنْزِيلٌ مِنَ الرَّحْمَنِ الرَّحِيمِ (٢) كِتَابٌ فُصِّلَتْ آيَاتُهُ﴾ إلى قوله: ﴿فَإِنْ أَعْرَضُوا فَقُلْ أَنْذَرْتُكُمْ صَاعِقَةً مِثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ (١٣)﴾ فأمسك عتبة على فيه وناشده بالرحم، فرجع إلى أهله ولم يخرج إلى قريش، فاحتبس عتبة عنهم، فقال أبو جهل لعنه الله: يا معشر قريش، والله ما نرى عتبة إلاّ قد صَبَأ إلى محمّد وأعجبه طعامه، وما ذاك إلاّ من حاجة أصابته، فانطلقوا بنا إليه؛ فانطلَقوا إليه، فأتاه أبو جهل فقال: والله يا عتبة، ما حبسك عنّا إلاّ أنّك صبوت إلى محمّد، وأعجبك طعامه، فإن كانت بك حاجة جمعنا لك من أموالنا ما يغنيك عن طعام محمّد!\n_________\n(١) في (م) و(ت): لا.\n(٢) في (م): فيما.","vol":"23","page":265},{"text":"فغضب عتبة وأقسم أن لا يكلم محمّدًا أبدًا، وقال: والله لقد طمتم أنّي من أكثر قريش مالًا، ولّكني أتيته وقصصت عليه القصة، فأجابني بشيء، والله ما [هو بشعر] (١) ولا كهانة ولا سحر. قرأ: بسم الله الرّحمن الرّحيم ﴿حم (١) تَنْزِيلٌ مِنَ الرَّحْمَنِ الرَّحِيمِ (٢) كِتَابٌ فُصِّلَتْ آيَاتُهُ﴾ إلى قوله: ﴿فَإِنْ أَعْرَضُوا فَقُلْ أَنْذَرْتُكُمْ صَاعِقَةً مِثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ (١٣)﴾ فأمسكت بفيه وناشدته بالرحم أن يكف عنه، وقد علمتم أنّ محمّدًا إذا قال شيئًا لم يكذب، فخفت أن ينزل بكم العذاب (٢).\n_________\n(١) مابين المعقوفتين زيادة يقتضيها السياق، أثبتها من مصادر التخريج.\n(٢) [٢٥٧٨] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، والحماني متهم بسرقة الحديث، وابن فضيل رمي بالتشيع، وكذلك شيخه.\nالتخريج:\nأخرجه البغوي في \"تفسيره\" ٧/ ١٦٧ من طريق المصنف، والبيهقي في \"دلائل النبوة\" ٢/ ٢٠٢ من طريق أبي عبد الله الحافظ، وأبي عبد الرحمن السلمي، قالا: حدثنا محمد بن يعقوب، حدثنا العباس الدوري، حدثنا يحيى بن معين، حدثنا محمد بن الفضيل به، بنحوه، وابن أبي شيبة في \"مصنفه\" ١٣/ ١٦ (٣٧٥٧٥) من طريق أبي بكر، حدثنا علي بن مسهر، عن الأجلح به بنحوه، والحاكم في \"المستدرك\" ٢/ ٢٧٨ من طريق محمد بن يعقوب، حدثنا أبو البحتري، حدثنا جعفر بن عون، حدثنا الأجلح به، بنحوه مختصرًا، وقال: صحيح الإسناد ولم يخرجاه. ووا فقه الذهبي. وأبو نعيم في \"دلائل النبوة\" ١/ ٢٣٠ (١٨٢)، من طريق محمد بن أحمد، حدثنا محمد بن عثمان، حدثنا منجاب بن الحارث، حدثنا علي بن مسهر عن الأجلح به، بنحوه مختصرا.","vol":"23","page":266},{"text":"<span data-type=\"title\" id=toc-4634>١٥ </span>- ﴿فَأَمَّا عَادٌ﴾ يعني: قوم هود ﵇.\n﴿فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً﴾ وذلك أنّهم كانوا ذوي أجسام طوال وخلق عظيم (١) ﴿أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً وَكَانُوا بِآيَاتِنَا يَجْحَدُونَ﴾.\n\n<span data-type=\"title\" id=toc-4635>١٦ </span>- ﴿فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا﴾ أي: باردة شديدة الصوت والهبوب (٢)،\nوأصله من الصَّرير، فضوعفت كما يقال: نهنهت (٣) وكفكفت (٤) (٥)، وقد قيل: إنّ النهر الذي يسمّى صرصرًا إنّما سمي بذلك لصوت الماء الجاري فيه (٦)، ﴿فِي أَيَّامٍ نَحِسَاتٍ﴾ متتابعاتٍ (٧) شديداتٍ (٨) نكداتٍ\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٧، \"تفسير النسفي\" ٣/ ٢٣١.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٧، \"تفسير ابن كثير\" ٧/ ١١٢، \"أضواء البيان\" للشنقيطي ٧/ ٧٧.\n(٣) نهنهت: النَّهْنَهَةُ الكَفُّ، تقول: نَهْنَهْتُ فلانًا إذا زجرته، فَتَنَهْنَهَ أَي: كففته فَكفَّ. \"لسان العرب\" ١٣/ ٥٥٠.\n(٤) كَفْكَفْتُ الشيءَ إذا دفعته ورددته. \"جمهرة اللغة\" لابن دريد ١/ ٢١٨.\n(٥) انظر: \"تفسير أبي السعود\" ٥/ ٤٤٠، \"تفسير البيضاوي\" ٢/ ٩٣٨.\n(٦) \"تفسير الطبري\" ٢٤/ ١٠٢.\n(٧) ورد هذا المعنى في أثرٍ أخرجه الطبري في \"تفسيره\" ٢٤/ ١٠٣ بنحوه عن ابن عباس، وذكره الماوردي في \"النكت والعيون\" ٥/ ١٧٥ ونسبه لابن عباس وعطية، وابن عطية في \"المحرر الوجيز\" ١٣/ ٩٤ ونسبه لابن عباس.\n(٨) ورد هذا المعنى في أثرٍ أخرجه الطبري في \"تفسيره\" عن الضحاك ٢٤/ ١٠٣، وذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ٩٣ بنحوه عن الضحاك، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٨.","vol":"23","page":267},{"text":"مشؤوماتٍ (١) عليهم ليس فيها من الخير شيء.\nوقرأ أبو جعفر، وابن عامر، وأهل الكوفة (٢) ﴿نَحِسَاتٍ﴾ بكسر الحاء، وقرأ غيرهم بجزمه (٣).\n[٢٥٧٩] أخبرنا ابن فنجويه (٤)، حدثنا مخلد بن جعفر (٥)، حدثنا الحسن بن علوية (٦)، حدثنا إسماعيل بن عيسى (٧)، حدثنا إسحاق بن بشر (٨)، عن مقاتل (٩)، عن الضحاك (١٠) في قوله تعالى: ﴿فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا﴾ قال: أمسك الله تعالى عنهم المطر ثلاث سنين ودامت الرياح عليهم من غير مطر (١١).\n_________\n(١) أخرجه الطبري في \"تفسيره\" بنحوه عن قتادة ٢٤/ ١٠٣، انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٨٨)، \"معاني القرآن وإعرابه\" للزجاج ٤/ ٣٨٣ بنحوه ولم ينسبه.\n(٢) أهل الكوفة من العشرة هم: عاصم الكوفي، وحمزة الزيات، وعلى الكسائي.\nانظر: \"صفحات في علوم القراءات\" لعبد القيوم (ص ٦٠).\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٣)، \"تفسير الطبري\" ٢٤/ ١٠٣، \"تحبير التيسير\" لابن الجزري (ص ٥٤٢).\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) الفارسي الباقَرحِي، اختلط بعد أن كان أمره مستقيمًا.\n(٦) القطان، ثقة.\n(٧) أبو إسحاق العطار، ضعفه الأزدي، وصححه غيره.\n(٨) أبو حذيفة، كذاب.\n(٩) ابن سليمان، كذبوه وهجروه ورمي بالتجسيم.\n(١٠) صدوق، كثير الإرسال.\n(١١) [٢٥٧٩] الحكم على الإسناد:\nسنده ضعيف جدًا، فيه إسحاق وشيخه كذابان. =","vol":"23","page":268},{"text":"[٢٥٨٠] وبه عن مقاتل (١)، عن إبراهيم التيمي (٢)، وعن أبي الزبير (٣)، عن جابر بن عبد الله -﵄-، قال: إذا أراد الله بقوم خيرًا، أرسل عليهم المطر وحبس عنهم كثرة الرياح، وإذا أراد الله بقوم شرًّا حبس عنهم المطر وأرسل عليهم كثرة الرياح (٤).\n﴿لِنُذِيقَهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَلَعَذَابُ الْآخِرَةِ أَخْزَى﴾ لهم وأَشد إذلالًا وإهانة (٥) ﴿وَهُمْ لَا يُنْصَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4636>١٧ </span>- ﴿وَأَمَّا ثَمُودُ﴾\nقرأ الأعمش، ويحيى بن وثاب: (ثمود) بالرفع والتنوين، وكانا يجران (ثمود) في القرآن كله، إلاّ في قوله: ﴿وَآتَيْنَا ثَمُودَ النَّاقَةَ﴾ (٦)،\n_________\nالتخريج:\nلم أجد من أخرجه غير المصنف، وذكره البغوي في \"تفسيره\" ٧/ ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٤٨.\n(١) ابن سليمان، كذبوه وهجروه ورمي بالتجسيم.\n(٢) ابن يزيد بن شريك، ثقة إلا أنه يرسل ويدلس.\n(٣) محمد بن مسلم بن تدرس، صدوق إلا أنه يدلس.\n(٤) [٢٥٨٠] الحكم على الإسناد:\nسنده ضعيف جدًا؛ فيه إسحاق وشيخه كذابان.\nالتخريج:\nلم أجد من أخرجه غير المصنف، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٤٨.\n(٥) انظر: \"تفسير الطبري\" ٢٤/ ١٠٤، \"معالم التنزيل\" للبغوي ٧/ ١٦٩، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٠.\n(٦) الإسراء: ٥٩.","vol":"23","page":269},{"text":"فإنّهما كانا لا يجرانه هاهنا؛ من أجل أنّه مكتوب في المصحف هاهنا بغير ألف (١)، وقرأ ابن أبي إسحاق: (وأمّا ثمودَ) نصبًا (٢) غير منون (٣)، وقرأ الباقون مرفوعًا غير منون (٤).\n﴿فَهَدَيْنَاهُمْ﴾ دعوناهم (٥)، وبيّنا لهم (٦) ﴿فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى﴾ فاختاروا الكفر على الإيمان (٧) ﴿فَأَخَذَتْهُمْ صَاعِقَةُ﴾ مهلكة (٨) ﴿الْعَذَابِ\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٤، \"تفسير الطبري\" ٢٤/ ١٠٤، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٣٤) بنحوه، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٠ ونسبه أيضًا لبكر بن حبيب، \"الدر المصون\" للحلبي ٩/ ٥٢٠.\n(٢) في (م) و(ت): منصوبا.\n(٣) \"معاني القرآن\" للفراء ٣/ ١٤ ونسب القراءة للحسن، \"تفسير الطبري\" ٢٤/ ١٠٤، \"إتحاف فضلاء البشر\" (٤٨٨) ونسب القراءة للحسن ووافقه عليها الشنبوذي، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٣٤) وزاد نسبتها لعيسى الثقفي.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٤، \"تفسير الطبري\" ٢٤/ ١٠٤ ورجحها على غيرها من القراءات لأنها أفصح وأصح في الإعراب، \"إتحاف فضلاء البشر\" (٤٨٨)، \"البحر المحيط\" ٧/ ٤٧٠.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ١٧٥ ونسبه لسفيان، \"الوجيز\" للواحدي ٢/ ٩٥٣، \"معالم التنزيل\" للبغوي ٧/ ١٦٩ ونسبه لمجاهد.\n(٦) أخرجه عبد الرزاق في \"تفسيره\" عن قتادة ٢/ ١٨٥، وأخرجه الطبري في \"تفسيره\" عن ابن عباس، وعن السدي ٢٤/ ١٠٤، وذكره البغوي في \"تفسيره\" ٧/ ١٦٩ ونسبه لابن عباس، وابن عطية في \"المحرر الوجيز\" ١٣/ ٩٥ ونسبه لابن عباس، والنسفي في \"تفسيره\" ٣/ ٢٣١.\n(٧) انظر: \"النكت والعيون\" للماوردي ٥/ ١٧٥، \"الوجيز\" للواحدي ٢/ ٩٥٤، \"معالم التنزيل\" للبغوي ٧/ ١٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٤٩.\n(٨) \"الوجيز\" للواحدي ٢/ ٩٥٤.","vol":"23","page":270},{"text":"الْهُونِ﴾ أي: الهوان (١)، ومجازه: ذي الهون (٢) ﴿بِمَا كَانُوا يَكْسِبُونَ (١٧) وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ <span data-type=\"title\" id=toc-4637>(١٨)﴾</span>.\n\n<span data-type=\"title\" id=toc-4638>١٩ </span>- قوله تعالى: ﴿وَيَوْمَ يُحْشَرُ﴾ يبعث ويجمع ﴿أَعْدَاءُ اللَّهِ﴾\nوقرأ نافع ويعقوب: ﴿نَحْشَرُ﴾ بنون مفتوحة وضم الشين ﴿أَعْدَاءُ اللَّهِ﴾ نصبًا (٣).\n﴿إِلَى النَّارِ فَهُمْ يُوزَعُونَ﴾ يساقون ويدفعون إلى النّار (٤)، وقال قتادة والسدي: يحبس أولهم على آخرهم (٥).\n\n<span data-type=\"title\" id=toc-4639>٢٠ </span>- ﴿حَتَّى إِذَا مَا جَاءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ﴾ أي: بشراتهم (٦)\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة (ص ١٩٧)، وأخرجه الطبري في \"تفسيره\" ٢٤/ ١٠٥ عن السدي، وانظر: \"معاني القرآن\" للنحاس ٦/ ٢٥٦، \"النكت والعيون\" للماوردي ٥/ ١٧٥ ونسبه للسدي، \"البحر المحيط\" لأبي حيان ٧/ ٤٧١.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٦٩، \"اللباب\" لابن عادل ١٧/ ١٢٥، \"نظم الدرر\" للبقاعي ٦/ ٨٣٧.\n(٣) انظر: \"المبسوط\" لابن مهران (ص ٣٣٠)، \"معالم التنزيل\" للبغوي ٧/ ١٦٩، \"تحبير التيسير\" لابن الجزري (٥٤٢).\n(٤) \"معالم التنزيل\" للبغوي ٧/ ١٦٩، \"اللباب\" لابن عادل ١٧/ ١٢٦، \"تفسير أبي السعود\" ٥/ ٤٤١.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٤/ ١٠٦ عن السدي، وذكره: النحاس في \"معاني القرآن\" ٦/ ٢٥٦ ونسبه لأبي الأحوص وأبي رزين ومجاهد وقتادة، والماوردي في \"النكت والعيون\" ٥/ ١٧٦ ونسبه لمجاهد، والبغوي في \"تفسيره\" ٧/ ١٦٩، وابن الجوزي في \"زاد المسير\" ٧/ ٢٥٠ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٥٠.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ١٧٠، \"المحرر الوجيز\" لابن عطية ١٣/ ٩٨ بنحوه، =","vol":"23","page":271},{"text":"﴿بِمَا كَانُوا يَعْمَلُونَ﴾ وقال السدي، وعبيد الله (١) بن أبي جعفر: أراد بالجلود الفروج (٢).\nوأنشد بعض الأدباء لعامر بن جوين (٣):\nالمرءُ يسعى للسَّلامة ... والسَّلامَةُ ما تحسه\nأو سالِمٌ من قد تَثَنَّى ... جِلْدُهُ وابْيَضَّ رَأسُه\nوقال: جلده كناية عن فرجه (٤).\n\n<span data-type=\"title\" id=toc-4640>٢١ </span>- ﴿وَقَالُوا﴾ يعني: الكفّار الذين يحشرون إلى النّار (٥)\n﴿لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنَا قَالُوا أَنْطَقَنَا اللَّهُ الَّذِي أَنْطَقَ كُلَّ شَيْءٍ﴾.\n_________\n= \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٠ بنحوه، \"البحر المحيط\" لأبي حيان ٧/ ٤٧١ بنحوه.\n(١) في (م): أبو عبيد الله، وفي (ت): عبد الله، والمثبت من الأصل.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٤/ ١٠٦ عن عبيد الله، وضعَّفه، وانظر: \"معاني القرآن\" للفراء ٣/ ١٦ ولم ينسبه، \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٨٩) ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٠.\n(٣) عامر بن جوين الطائي، شاعر، فارس، من أشراف طيئ في الجاهلية، من المعمرين، كان فاتكا، مستهترا، تبرأ قومه من جرائره. انظر: \"الأعلام\" للزركلي ٣/ ٢٥٠.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٠.\n(٥) \"تفسير الطبري\" ٢٤/ ١٠٧ بنحوه، \"معالم التنزيل\" للبغوي ٧/ ١٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٠ بنحوه.","vol":"23","page":272},{"text":"[٢٥٨١] أخبرني عقيل بن محمّد (١)، (أخبرنا أبو) (٢) الفرج البغدادي القاضي (٣)، أخبرهم عن محمّد بن جرير (٤)، حدثنا أحمد ابن حازم الغفاري (٥)، حدثنا علي بن قادم الفزاري (٦)، أخبرنا شريك (٧)، عن عبيد المكتب (٨)، عن الشعبي (٩)، عن أنس - ﵁ -، قال: ضحك رسول الله - ﷺ - ذات يوم حتّى بدت نواجذه، ثمّ قال: \"ألاّ تسألونني مِمَّ ضحكت؟ ! \" فقالوا: مم ضحكت يا رسول الله؟ قال: \"عجبت من مجادلة العبد ربّه يوم القيامة، قال: يقول: يا ربّ أليس وعدتني أن لا تظلمني؟ قال: فإنّ لك ذاك، قال: فإنّي لا أقبل عليّ شاهدًا، إلاّ من نفسي. قال: أوَ ليس كفى بيّ شهيدًا، وبالملائكة الكرام الكاتبين؟ قال: فيختم على فِيه وتتكلم أركانه (١٠)\n_________\n(١) الإستراباذي، لم أجده.\n(٢) في (ت): أن أبا.\n(٣) المعافى بن زكريا، ثقة.\n(٤) الطبري، إمام علم مجتهد، عالم العصر.\n(٥) إمام حافظ صدوق.\n(٦) علي بن سهل بن قادم، أبو الحسن الزملي، صدوق.\n(٧) شريك بن عبد الله النخعي، صدوق يخطئ كثيرا، تغير حفظه منذ ولي القضاء بالكوفة.\n(٨) عُبَيد بن مِهران، ثقة.\n(٩) عامر بن شراحيل الشَّعبي، ثقة مشهور، فقيه فاضل.\n(١٠) أركلانه: جوارحه، وأركان كل شيء جوانبه التي يستند إليها ويقوم بها. انظر \"النهاية\" لابن الأثير ٢/ ٢٦٠.","vol":"23","page":273},{"text":"بما كان يعمل. قال: فيقول لهنّ: بُعدًا لكنَّ وسحقًا (١) عنكنّ كنت أجادل الله تعالى عنكن\" (٢). ﴿وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ﴾.\n\n<span data-type=\"title\" id=toc-4641>٢٢ </span>- قوله تعالى: ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ﴾\nأي: تستخفون في قول أكثر العلماء (٣).\nوقال مجاهد؛ تتقون (٤)، وقال قتادة: تظنون (٥). ﴿أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ وَلَا جُلُودُكُمْ وَلَكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لَا يَعْلَمُ كَثِيرًا مِمَّا تَعْمَلُونَ﴾.\n[٢٥٨٢] وأخبرنا الحسين بن محمّد بن الحسين (٦)، حدثنا هارون\n_________\n(١) سُحقًا: أي: بعدًا، ومكان سحيق: بعيد. انظر: \"النهاية\" ٢/ ٣٤٧.\n(٢) [٢٥٨١] الحكم على الإسناد:\nإسناده منقطع؛ عبيد لم يدرك الشعبي، وإنما روى عنه بواسطة فضيل بن عمرو العقيمي، وقد رواه مسلم متصلًا فالحديث صحيح.\nالتخريج:\nأخرجه الإمام مسلم في كتاب الزهد والرقائق من طريق أبي بكر بن النضر بن أبي النضر، حدثني أبو النضر هاشم بن القاسم، حدثنا عبيد الله الأشجعي، عن سفيان الثوري، عن عبيد المكتب، به، بنحوه (٢٩٦٩).\n(٣) أخرج هذا القول الطبري في \"تفسيره\" عن السدي ٢٤/ ١٠٨ ورجحه، وذكره الماوردي في \"النكت والعيون\" ٥/ ١٧٦، والبغوي في \"تفسيره\" ٧/ ١٧٠، وابن الجوزي في \"زاد المسير\" ٧/ ٢٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٥٢.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٤/ ١٠٨، وانظر: \"تفسير مجاهد\" (ص.٥٧)، \"معالم التنزيل\" للبغوي ٧/ ١٧٠.\n(٥) أخرجه الطبري في \"تفسيره\" عن قتادة ٢٤/ ١٠٨، وذكره البغوي في \"تفسيره\" ٧/ ١٧٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٥٢.\n(٦) ثقة، صدوق، كثير الرواية للمناكير.","vol":"23","page":274},{"text":"ابن محمد بن هارون (١) وعبد الله بن عبد الرّحمن الدقاق (٢)، قالا: حدثنا محمد بن عبد العزيز (٣)، حدثنا محمد بن كثير (٤)، وأبو حذيفة (٥) قالا: حدثنا سفيان (٦)، عن الأعمش (٧)، عن عمارة ابن عمير (٨)، عن وهب بن ربيعة (٩)، عن ابن مسعود - ﵁ -، قال: إنّي لمستتر بأستارِ الكعبة، إذ جاء ثلاثةُ نفرٍ، ثقفيٌّ وخِتنَاه (١٠) قرشيان، كثيرٌ شَحمُ بُطُونِهم، قليل فقههم، يتحدّثون (١١) الحديث بينهم، فقال أحدهم: أترى الله يسمع ما قلناه؟ فقال الآخر: إذا\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) العبدي البصري، ثقة.\n(٥) موسى بن مسعود النهدي، صدوق سيئ الحفظ، وكان يصحف.\n(٦) الثوري، ثقة حافظ، فقيه، عابد، إمام، حجة، وكان ربما دلس.\n(٧) سليمان بن مهران، ثقة حافظ عارف بالقراءات ورع، لكنه يدلس.\n(٨) التيمي، ثقة ثبت.\n(٩) في الأصل: منبه. والمثبت من (ت)، وهو: وهب بن ربيعة الكوفي، ذكره ابن حبان في \"الثقات\"، وقال الذهبي: وثِّق، وقال ابن حجر: مقبول. (ت بعد ١٠٠ هـ). انظر: \"الثقات\" لابن حبان ٥/ ٤٨٩، \"الكاشف\" ٢/ ٣٥٧، \"التقريب\" (ص ١٠٤٤).\n(١٠) الخَتَنُ: كل من كان من قبل المرأة، مثل الأب والأخ، وهم الأختان. هكذا عند العرب، وأما عند العامة فختن الرجل: زوج ابنته. انظر: \"النهاية\" لابن الأثير ٢/ ١٠، \"لسان العرب\" ١٣/ ١٣٧.\n(١١) في (م) و(ت): فتحدثوا.","vol":"23","page":275},{"text":"رفعنا فإنه يسمع، وإذا خفضنا لم يسمع، وقال الآخر: إن كان يسمع إذا رفعنا فإنّه يسمع إذا خفضنا. فأتيت النبيّ - ﷺ - فذكرت ذلك له، فأنزل الله تعالى: ﴿وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ وَلَا جُلُودُكُمْ﴾ إلى قوله: ﴿فَأَصْبَحْتُمْ مِنَ الْخَاسِرِينَ﴾ (١).\nوالثقفي عبد ياليل (٢) وختناه القرشيان: ربيعة (٣) وصفوان بن أمية.\n\n<span data-type=\"title\" id=toc-4642>٢٣ </span>- ﴿وَذَلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ أَرْدَاكُمْ﴾ أهلككم (٤)\n_________\n(١) [٢٥٨٢] الحكم على الإسناد:\nفيه من لم أجده، وسبب النزول صحيح.\nالتخريج:\nأخرجه الإمام أحمد في \"مسنده\" (٤٢٢٠) من طريق وكيع، حدثنا سفيان به، بنحوه، وأخرجه البخاري في كتاب التفسير (٤٨١٦)، والإمام مسلم في كتاب صفات المنافقين وأحكامهم (٢٧٧٥)، كلاهما من حديث ابن مسعود، بنحوه\n(٢) عبد يا ليل بن عمرو بن عمير الثقفي، له صحبة، كان من الوفد الذين قدموا على رسول الله - ﷺ -.\nانظر: \"الثقات\" لابن حبان ٣/ ٣٠٥، \"أسد الغابة\" ٣/ ٥٠٧، \"الإصابة\" ٢/ ٤٣٢.\n(٣) ربيعة بن أمية بن خلف الجمحي القرشي، أدرك النبي -ﷺ- وأسلم، ثم شرب الخمر في خلافة عمر، فهرب خوفا من إقامة الحد إلى الشام، ثم لحق بالروم فتنصر.\nانظر: \"أسد الغابة\" ٢/ ٢٥٨، \"الإصابة\" ١/ ٥٣٠، \"تاريخ دمشق\" ١٨/ ٥٠.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٨٩)، \"الوجيز\" للواحدي ٢/ ٩٥٤، \"معالم التنزيل\" للبغوي ٧/ ١٧١، \"المحرر الوجيز\" لابن عطية ١٣/ ١٠٢.","vol":"23","page":276},{"text":"﴿فَأَصْبَحْتُمْ مِنَ الْخَاسِرِينَ﴾ قال قتادة: الظنّ هاهنا بمعنى العلم (١) (٢).\nوقال النبي - ﷺ -: \"لا يموتنّ أحدكم إلاّ وهو يحسن الظنّ بالله تعالى، فإنّ قومًا أساؤوا الظنّ بربّهم فأهلكهم\" فذلك قوله: ﴿وَذَلِكُمْ ظَنُّكُمُ﴾ الآية (٣).\n[٢٥٨٣] وأخبرني الحسين بن فنجويه الدينوري (٤)، حدثنا عمر (٥) ابن أحمد بن القاسم النهاوندي (٦)، حدثنا عبد الله بن العباس الطيالسي (٧)، حدثنا أحمد بن حفص (٨)، حدثنا أبي (٩)، حدثنا إبراهيم بن طهمان (١٠)، عن موسى بن عقبة (١١)، عن أبي\n_________\n(١) في (ت): بمنزلة العلم.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٣.\n(٣) أخرجه الإمام أحمد في \"مسنده\" من حديث جابر بن عبد الله - ﵁ - بنحوه (١٥١٩٧)، قال العلامة الألباني: ضعيف .. والجملة الأولى منه صحيحة، أخرجها مسلم. \"السلسلة الضعيفة\" (٢١٦٩). والجملة الأولى هي قوله -ﷺ-: \"لا يموتن أحدكم إلا وهو يحسن الظن بالله\" أخرجها الإمام مسلم في \"صحيحه\" من حديث جابر - ﵁ -، كتاب: الجنة وصفة نعيمها وأهلها، باب: الأمر بحسن الظن بالله تعالى عند الموت (٢٨٧٧).\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) في الأصل و(م): محمد، والمثبت من (ت).\n(٦) فقيه روى عن الثقات الموضوعات.\n(٧) لا بأس به.\n(٨) ابن عبد الله بن راشد السلمي، صدوق.\n(٩) السلمي، صدوق.\n(١٠) الخراساني أبو سعيد الهروي، ثقة يُغرب، وتكلم فيه للإرجاء، ويقال: رجع عنه.\n(١١) ثقة فقيه إمام في المغازي.","vol":"23","page":277},{"text":"الزناد (١)، عن الأعرج (٢)، عن أبي هريرة، قال: قال رسول الله - ﷺ -: \"يقول الله تعالى: أنا عند ظن عبدي بي، وأنا معه حين يذكرني\" (٣).\nوقال قتادة: من استطاع منكم أن يموت وهو حسن الظنّ بربّه فليفعل، فإنّ الظنّ اثنان؛ ظنّ ينجي، وظنّ يردي (٤).\nوقال محمّد بن الحسن بن حازم الباهلي (٥):\nالحسن الظنّ مستريح ... يهتم من ظنّه قبيح\nمن روَّح الله عنه هبّت ... من كلّ وجه إليه ريح\n_________\n(١) عبد الله بن ذكوان القرشي، ثقة فقيه.\n(٢) عبد الرحمن بن هُرمز، ثقة، ثبت، عالم.\n(٣) [٢٥٨٣] الحكم على الإسناد:\nفيه النهاوندي يروي عن الثقات الموضوعات، لكن الحديث صحيح.\nالتخريج:\nأخرجه الإمام البخاري في كتاب التوحيد (٧٥٠٥) من طريق أبى اليمان، أخبرنا شعيب، حدثنا أبو الزناد به بمثله دون قوله: \"وأنا معه حين يذكرني\"، وأخرجه أيضًا برقم (٧٤٠٥) من طريق عمر بن حفص، حدثنا أبي، حدثنا الأعمش، سمعت أبا صالح، عن أبي هريرة لعبه، بنحوه مطولا.\nوأخرجه مسلم في كتاب الذكر والدعاء والتوبة والاستغفار، باب: الحث على ذكر الله تعالى (٢٦٧٥) من طريق قتيبة بن سعيد وزهير بن حرب، قالا: حدثنا جرير، عن الأعمش، عن أبي صالح، عن أبي هريرة - ﵁ -، بنحوه مطولا.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٤/ ١١٠ بنحوه، وكذلك ذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ١٠١، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٥٣.\n(٥) لم أجده.","vol":"23","page":278},{"text":"لم يَمُت (١) المَرء عن سخآء ... وإنّما يَهلِك الشَّحِيحُ\n\n<span data-type=\"title\" id=toc-4643>٢٤ </span>- ﴿فَإِنْ يَصْبِرُوا فَالنَّارُ مَثْوًى لَهُمْ وَإِنْ يَسْتَعْتِبُوا﴾\nيسترضوا ويطلبوا العتبى ﴿فَمَا هُمْ مِنَ الْمُعْتَبِينَ﴾ المرضيين، والمعتّب الذي قد قُبل عتابه وأجيب إلى ما يسأل (٢)، وقرأ عبيد بن عمير: (وإن يُستَعتَبُوا) على لفظ المجهول: (فما هم من المعتِبِين) بكسر التاء، يعني: إن سئلوا أن يعملوا ما يرضون به ربّهم (فما هم من المعتِبِين) أي: ما هم بقادرين على إرضاء ربّهم؛ لأنهم فارقوا دار العمل (٣).\n\n<span data-type=\"title\" id=toc-4644>٢٥ </span>- قوله تعالى: ﴿وَقَيَّضْنَا﴾ سلّطنًا (٤)، وبعثنا (٥)، ووكلنا (٦)\n_________\n(١) في (ت): يخب.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ١٧٧ ونسبه إلى ابن عيسى، \"معالم التنزيل\" للبغوي ٧/ ١٧١.\n(٣) انظر: \"المحتسب\" لابن جني (ص ٥٩٥) وزاد نسبتها للحسن وموسى الأسواري، \"المحرر الوجيز\" ١٣/ ١٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٤، \"الدر المصون\" للحلبي ٩/ ٥٢٢. وعند جميعهم إلا القرطبي: عمرو بن عبيد بدل عبيد بن عمير.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٤، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٣، \"روح المعاني\" للآلوسي ٢٣/ ١١٨\n(٥) انظر: \"تفسير الطبري\" ٢٤/ ١١١، \"معالم التنزيل\" للبغوي ٧/ ١٧١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧١، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٣.\nيقول الأمين الشنقيطي في \"أضواء البيان\" ٧/ ٨٥: لعلماء التفسير في تفسير قوله تعالى: ﴿وَقَيَّضْنَا﴾ عبارات يرجع بعضها في المعنى إلى بعض.","vol":"23","page":279},{"text":"﴿لَهُمْ قُرَنَاءَ﴾ نظراء من الشياطين (١) ﴿فَزَيَّنُوا لَهُمْ مَا بَيْنَ أَيْدِيهِمْ﴾ من أمر الدّنيا حتّى آثروه على الآخرة (٢) ﴿وَمَا خَلْفَهُمْ﴾ من أمر الآخرة، فدعوهم إلى التكذيب به وإنكار البعث (٣).\n﴿وَحَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ﴾ مع أمم (٤) ﴿قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ إِنَّهُمْ كَانُوا خَاسِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-4645>٢٦ </span>- ﴿وَقَالَ الَّذِينَ كَفَرُوا﴾ يعني: مشركي قريش (٥)\n﴿لَا تَسْمَعُوا لِهَذَا الْقُرْآنِ وَالْغَوْا فِيهِ﴾\nقال ابن عباس -﵄-: يعني: والغطوا (٦) فيه، كان بعضهم يوصي إلى بعض، إذا رأيتم محمدًا - ﷺ - يقرأ، فعارضوه بالرَّجَز (٧)\n_________\n(١) رواه الطبري في \"تفسيره\" ٢٤/ ١١١ عن السدي ومجاهد، وانظر: \"تفسير مجاهد\" (ص ٥٧٠)، \"الوجيز\" للواحدي ٢/ ٩٥٤، \"معالم التنزيل\" للبغوي ١/ ١٧٧، \"تفسير النسفي\" ٣/ ٢٣٣.\n(٢) \"الوجيز\" للواحدي ٢/ ٩٥٤ بنحوه، \"معالم التنزيل\" للبغوي ٧/ ١٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٤، \"تفسير أبي السعود\" ٥/ ٤٤٢ بنحوه.\n(٣) \"الوجيز\" للواحدي ٢/ ٩٥٤ بنحوه، \"معالم التنزيل\" للبغوي ٧/ ١٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٤ بنحوه ونسبه لمجاهد، \"تفسير أبي السعود\" ٥/ ٤٤٢ بنحوه.\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ٩٥٤ بنحوه، \"معالم التنزيل\" للبغوي ٧/ ١٧١.\n(٥) انظر: \"تفسير الطبري\" ٢٤/ ١١٢، \"معالم التنزيل\" للبغوي ٧/ ١٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٦.\n(٦) اللَّغطُ هو: الأصوات المبهمة المختلطة، والجَلَبةُ لا تفهم .. وقيل: هو الكلام الذي لا يَبِين. انظر: \"لسان العرب\" ٧/ ٣٩١، \"الصحاح\" للجوهري ٣/ ١١٥٧.\n(٧) الرَّجَزُ: بفتحتين نوع من أوزان الشعر. انظر: \"المصباح المنير\" للفيومي (ص ٨٣).","vol":"23","page":280},{"text":"والأشعار (١). وقال مجاهد: والغوا فيه بالمكاء والصفير وتخليط في المنطق على رسول الله - ﷺ - إذا قرأ (٢).\nوقال الضحاك: أكثروا الكلام ليختلط عليه ما يقول (٣). وقال السدي: صيحوا في وجهه (٤).\nوقال مقاتل: ارفعوا أصواتكم بالأشعار والكلام في وجوههم حتّى تلبسوا عليهم قولهم، فيسكتوا (٥). وقال أبو العالية: قِعُوا (٦) فيه وَعِيبُوهُ (٧).\nوقرأ عيسى بن عمر: (والغُوا فيه) بضم الغين (٨).\n_________\n(١) \"تفسير الخازن\" ٤/ ٨٤.\n(٢) أخرجه الطبري في \"تفسيره\" عن مجاهد ٢٤/ ١١٢، وانظر: \"تفسير مجاهد\" (٥٧٠)، \"معاني القرآن\" للنحاس ٥/ ٢٦٣، \"زاد المسير\" لابن الجوزي ٧/ ٢٥٢، جميعهم بزيادة: قريش تفعله. عدا ابن عطية.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ١٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٦.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ١٧١، \"تفسير الخازن\" ٤/ ٨٥ ولم ينسبه، \"اللباب\" لابن عادل ١٧/ ١٣٣.\n(٥) \"تفسير مقاتل بن سليمان\" ٣/ ١٦٥، \"بحر العلوم\" للسمرقندي ٣/ ١٨٢ بنحوه ولم ينسبه، \"تفسير ابن أبي زمنين\" ٢/ ٢٦٩ بنحوه ولم ينسبه.\n(٦) في (ت): قِفُوا.\n(٧) \"النكت والعيون\" للماوردي ٥/ ١٧٨ ونسبه لابن عباس، \"الجامع لأحكام القرآن\" ١٥/ ٣٥٦ وزاد نسبته لابن عباس، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٣.\n(٨) \"معاني القرآن\" للنحاس ٦/ ٢٦٢ وزاد نسبته إلى ابن أبي إسحاق، \"المحتسب، لابن جني (ص ٥٩٦)، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٦، وزاد أبو السعود في \"تفسيره\" ٥/ ٤٤٣ نسبته إلى الجحدري وابن أبي إسحاق وأبي =","vol":"23","page":281},{"text":"وقال الأخفش: من فتح الغين، كان من لَغَى يَلغَى مثل طَغَى يَطغَى، ومن ضم الغين كان من لَغَا يلَغُو مثل دَعَا يَدعُو (١) ﴿لَعَلَّكُمْ تَغْلِبُونَ﴾ محمدًا - ﷺ - على قراءته (٢).\n\n<span data-type=\"title\" id=toc-4646>٢٧ </span>- ﴿فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا عَذَابًا شَدِيدًا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ﴾ أي: بأقبح (٣).\n﴿الَّذِي كَانُوا يَعْمَلُونَ﴾ في الدّنيا (٤).\n\n<span data-type=\"title\" id=toc-4647>٢٨ </span>- ﴿ذَلِكَ﴾ الجزاء الذي ذكرت ﴿جَزَاءُ أَعْدَاءِ اللَّهِ﴾.\nثمّ بيّن ذلك الجزاء ما هو، فقال: ﴿النَّارُ﴾ أي: هو النّار (٥).\n﴿لَهُمْ فِيهَا دَارُ الْخُلْدِ جَزَاءً بِمَا كَانُوا بِآيَاتِنَا يَجْحَدُونَ﴾ وقد ذكر أنَّها في قراءة ابن عباس - ﵄ -: (ذلك جزاء أعداء الله النّار دار الخلد) (٦)، ترجم\n_________\n= حيوة وبكر بن حبيب السهمي، ولم ينسبه وعلق عليها بقوله: والمعنى واحد، \"التبيان\" للعكبري ٢/ ١١٢٦ وقال: يُقرأ بفتح الغين .. وبضمها .. والمعنى سواء.\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ١٠٥ بنحوه، ولم أجده في \"معاني القرآن\" للأخفش.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ١٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٦ بنحوه، \"تفسير الخازن\" ٤/ ٨٥.\n(٣) زاد بعدها في (ت): ما كانوا. وانظر: \"تفسير الطبري\" ٢٤/ ١١٢، \"بحر العلوم\" للسمرقندي ٣/ ١٨٢، \"اللباب\" لابن عادل ١٧/ ١٣٣.\n(٤) انظر: \"تفسير الطبري\" ٢٤/ ١١٢، \"معالم التنزيل\" للبغوي ٧/ ١٧١.\n(٥) انظر: \"تفسير الطبري\" ٢٤/ ١١٣، \"معالم التنزيل\" للبغوي ٧/ ١٧٢.\n(٦) انظر: \"معاني القرآن\" للنحاس ٦/ ٢٦٤ ونسب القراءة لابن مسعود، \"المحرر الوجيز\" ١٣/ ١٠٦ ونسب القراءة لابن مسعود، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٦.","vol":"23","page":282},{"text":"بالدار (١) عن النّار، وهو مجاز الآية (٢).\n\n<span data-type=\"title\" id=toc-4648>٢٩ </span>- قوله تعالى: ﴿وَقَالَ الَّذِينَ كَفَرُوا رَبَّنَا أَرِنَا﴾\nقرأ ابن كثير، وابن عامر، وأبو بكر، وأبو شعيب بإسكان الراء هنا خاصة (٣)، واليزيدي (٤) باختلاس كسرتها (٥).\n﴿اللَّذَيْنِ أَضَلَّانَا مِنَ الْجِنِّ﴾ وهو إبليس الأبالسة ﴿وَالْإِنْسِ﴾ وهو ابن آدم (٦) الذي قتل أخاه (٧) ﴿نَجْعَلْهُمَا تَحْتَ أَقْدَامِنَا﴾ في النّار (٨) ﴿لِيَكُونَا مِنَ\n_________\n(١) في (م): بالنار.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٦.\n(٣) انظر: \"التيسير\" للداني (ص ٤٤٦)، \"الدر المصون\" للحلبي ١/ ٥٢٤، \"إتحاف فضلاء البشر\" للدمياطي (٤٨٩) والمعنى على هذِه القراءة: أعطنا. انظر: \"تفسير ابن أبي زمنين\" ٢/ ٢٦٩.\n(٤) يحيى بن المبارك بن المغيرة العَدَوي البصري النحوي، شيخ القراء، وعرف باليزيديِّ؛ لاتصاله بالأمير يزيد بن منصور، جوَّد القرآن على أبي عَمرو المازني، وله مؤلفات منها \"المقصور والممدود\" و\"نوادر اللغة\"، وكان نظيرًا للكسائي، (ت ٢٠٢ هـ). انظر: \"طبقات القراء\" ٢/ ١٨٦، \"السير\" ٩/ ٥٦٢، \"غاية النهاية\" لابن الجزري ٢/ ٣٢٧.\n(٥) انظر: \"التيسير\" للداني (ص ٤٤٦)، \"تحبير التيسير\" (ص ٥٤٢).\n(٦) هو: قابيل. انظر: \"معاني القرآن وإعرابه\" للزجاج ٤/ ٣٨٥، \"معالم التنزيل\" للبغوي ٧/ ١٧٢، \"تفسير أبي السعود\" ٥/ ٤٤٣.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٤/ ١١٣ - ١١٤ عن علي بن أبي طالب - ﵁ -، وعن قتادة، وانظر: \"معاني القرآن\" للفراء ٣/ ١٨، \"تفسير ابن أبي حاتم\" ١٠/ ٣٢٧٣ ونسبه لعلي ﵁، \"النكت والعيون\" للماوردي ٥/ ١٧٨ ونسبه للسدي، \"معالم التنزيل\" للبغوي ٧/ ١٧٢.\n(٨) \"معالم التنزيل\" للبغوي ٧/ ١٧٢، \"تفسير النسفي\" ٣/ ٢٣٥ بنحوه.","vol":"23","page":283},{"text":"الْأَسْفَلِينَ﴾ في الدرك الأسفل من النار (١) لأنهما سنا المعصية (٢).\n\n<span data-type=\"title\" id=toc-4649>٣٠ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا﴾\n[٢٥٨٤] أخبرنا أبو عبد الله الحسين بن محمد الثقفي (٣) ﵀ بقراءتي عليه، حدثنا الفضل بن الفضل الكندي (٤)، أخبرنا إبراهيم بن عبد الله الزبيبي العسكري (٥)، حدثنا عمرو بن علي (٦)، حدثنا أبو قتيبة سلم بن قتيبة (٧)، حدثنا سهيل بن أبي حزم (٨)، عن ثابت (٩)، عن أنس\n_________\n(١) انظر: \"معاني القرآن وإعرابه\" للزجاج ٤/ ٣٨٥، \"تفسير الطبري\" ٢٤/ ١١٤، \"الوجيز\" للواحدي ٢/ ٩٥٥، \"معالم التنزيل\" للبغوي ٧/ ١٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٧.\n(٢) انظر: \"الوجيز\" للواحدي ٢/ ٩٥٥، \"معالم التنزيل\" للبغوي ٧/ ١٧٢.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) أبو العباس، صدوق.\n(٥) إبراهيم بن عبد الله العسكري الزبيببي، أبو إسحاق، من عسكر مكرم إحدى كور الأهواز، يروي عن: محمد بن عبد الأعلى الصنعاني ومحمد بن بشار بندار وأبي موسى محمد بن المثنى الزمن وجماعة سواهم من أهل البصرة، روى عنه: أبو علي زاهر بن أحمد السرخسي وأبو حفص عمر بن أحمد بن شاهين وأبو علي عبد الرحمن بن محمد بن الخصيب الأصبهاني وغيرهم، والزبيبي نسبة ترجع إلى بيع الزبيب ولعل واحدا من آبائه كان يبيع الزبيب. توفي بعد سنة ٣٠٠ هـ. انظر: \"الأنساب\" للسمعاني ٦/ ٢٤٦، \"توضيح المشتبه في ضبط أسماء الرواة\" للقيسي ٤/ ١٩١.\n(٦) الصَّيرَفيُّ الفَلاس، ثقة حافظ.\n(٧) الخرساني، صدوق.\n(٨) البصري، ضعيف.\n(٩) البناني، ثقة عابد.","vol":"23","page":284},{"text":"- ﵁ -، عن النبي - ﷺ - في قوله تعالى: ﴿إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا﴾ قال: \"من مات عليها، فهو ممن استقام\" (١).\n[٢٥٨٥] وأخبرنا الحسين بن محمد (٢)، حدثنا عبيد الله بن محمد بن شنبة (٣)، حدثنا جعفر بن محمد الفريابي (٤)، حدثنا محمد بن الحسن البلخي (٥)، حدثنا عبد الله بن المبارك (٦)، أخبرنا سفيان (٧)، عن أبي إسحاق (٨)، عن عامر بن سعد (٩)، عن سعيد بن نمران (١٠)،\n_________\n(١) [٢٥٨٤] الحكم على الإسناد:\nضعيف؛ لأجل سهيل بن أبي حزم.\nالتخريج:\nأخرجه الترمذي كتاب: تفسير القرآن عن رسول الله - ﷺ -. باب: ومن سورة حم السجدة (٣٢٥٠)، من طريق أبو حفص الفلاس به بمثله. وقال: هذا حديث حسن غريب لا نعرفه إلا من هذا الوجه. والحديث حكم عليه الألباني بالضعف، انظر: \"ضعيف الجامع الصغير وزيادته\" (٤٠٧٩).\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) إمام، حافظ، ثبت.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) ثقة ثبت، فقيه عالم.\n(٧) الثوري، ثقة حافظ، فقيه، عابد، إمام، حجة، وكان ربما دلس.\n(٨) عمرو بن عبد الله، ثقة، مكثر، عابد، اختلط بأخرة.\n(٩) عامر بن سعد البجلي الكوفي، له في الصحيح حديث واحد، قال الذهبي: وثِّق. وقال ابن حجر: مقبول، من الثالثة. انظر: \"الثقات\" لابن حبان ٥/ ١٨٩، \"الكاشف\" ١/ ٥٢٢، \"التهذيب\" ٥/ ٥٩، \"التقريب\" (ص ٤٧٥).\n(١٠) سعيد بن نمران الهمداني الناعطي، أدرك من حياة النبي - ﷺ - أعوامًا، وشهد =","vol":"23","page":285},{"text":"عن أبي بكر الصديق ﵁ ﴿ثُمَّ اسْتَقَامُوا﴾ قال: لم (١) يشركوا بالله شيئًا (٢).\n[٢٥٨٦] وأخبرنا أبو عبد الله ابن فنجويه (٣)، حدثنا أبو بكر بن مالك القطيعي (٤)، حدثنا عبد الله بن أحمد بن حنبل (٥)، حدثني أبي (٦)، حدثنا عثمان بن عمر (٧)، حدثنا يونس (٨)، عن الزهري (٩)\n_________\n= اليرموك، وسمع من أبي بكر وعمر، قال معاوية بن صالح عن يحيى بن معين في تسمية أهل الكوفة: سعيد بن نمران سمع أبا بكر، فقال: مات في حدود السبعين. انظر: \"الثقات\" لابن حبان ٤/ ٢٨٩، \"أسد الغابة\" ٢/ ٤٨٩، \"الإصابة\" ٢/ ١١٢.\n(١) زاد قبلها في (م): إذا.\n(٢) [٢٥٨٥] الحكم على الإسناد:\nفيه ابن شنبة والبلخي لم أجد فيهما جرحًا أو تعديلًا، وعامر مقبول.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٨٧ من طريق الثوري به، بنحوه، والطبري في \"تفسيره\" ٢٤/ ١١٤ من طريق ابن بشار، حدثنا عبد الرحمن، حدثنا سفيان به، بنحوه، وزاد السيوطي عزوه في \"الدر\" ٥/ ٦٨١ للفريابي، وسعيد بن منصور، وابن سعد، ومسدد، وعبد بن حميد، وابن المنذر، وابن أبي حاتم.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) أحمد بن جعفر، ثقة.\n(٥) أبو عبد الرحمن ثقة.\n(٦) الإمام أحمد، ثقة حافظ، فقيه حجة.\n(٧) ابن فارس العبدي، ثقة، وقيل: كان يحيى بن سعيد لا يرضاه.\n(٨) ابن يزيد، ثقة إلا أن في روايته عن الزهري وهما قليلا.\n(٩) الفقيه الحافظ متفق على جلالته وإتقانه.","vol":"23","page":286},{"text":"أنّ عمر بن الخطاب - ﵁ - قال وهو يخطب النّاس على المنبر: ﴿إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا﴾ فقال: استقاموا على الطريقة بالله (١) لطاعته (٢)، ثمّ لم يروغوا روغان الثعالب (٣) (٤).\nوقال عثمان بن عفان - ﵁يعني: أخلصوا العمل لله تعالى (٥). وقال علي بن أبي طالب - ﵁ - أدُّوا الفرائض (٦). وقال ابن عباس - ﵄ -: استقاموا على أداء الفرائض (٧).\n[٢٥٨٧] وأخبرنا الحسين بن محمد بن عبد الله (٨)، حدثنا عبد الله\n_________\n(١) في (م) و(ت): والله.\n(٢) في (ت): بطاعته.\n(٣) في (ت): الثعلب.\n(٤) [٢٥٨٦] الحكم على الإسناد:\nحسن، رجاله ثقات، إلا أن يونس في روايته عن الزهري وهم قليل.\nالتخريج:\nأخرجه بهذا الإسناد الإمام أحمد في \"الزهد\" (ص ٩٥) رقم (٦٠١) بنحوه، وذكره أبو حيان في \"البحر المحيط\" ٧/ ٤٧٥ بنحوه، وابن كثير في \"تفسيره\" ٧/ ١١٧.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧٢، \"الكشاف\" للزمخشري ٥/ ٣٨٢، \"تفسير الخازن\" ٤/ ٨٥، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٥.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧٢، \"الجامع\" للقرطبي ١٥/ ٣٥٨، \"تفسير النسفي\" ٣/ ٢٣٥، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٥.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٤/ ١١٥ بنحوه، وذكره البغوي في \"تفسيره\" ٧/ ١٧٢.\n(٨) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"23","page":287},{"text":"ابن يوسف بن أحمد بن مالك (١)، حدثنا محمد بن موسى الحلواني (٢)، حدثنا إسماعيل بن بشر بن منصور (٣)، حدثنا مسكين أبو فاطمة (٤)، عن شهر بن حوشب (٥)، قال: قال الحسن ﵀ (٦) وتلا هذِه الآية: ﴿إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا﴾ فقال: استقاموا على أمر الله تعالى، فعملوا بطاعته، واجتنبوا معصيته (٧).\nوقال مجاهد وعكرمة رحمهما الله: استقاموا على شهادة أن لا إله إلاّ الله، حتّى لحقوا بالله تعالى (٨).\n_________\n(١) لم أجده.\n(٢) أبو جعفر التمار، صدوق ثقة.\n(٣) إسماعيل بن بِشر بن منصور السَّلِيميُّ، أبو بشر البصريُّ، والسَّلِيميُّ بفتح السين نسبة إلى سلمة فخذ من الأزد. قال الذهبي: ثقة. وقال ابن حجر: صدوق، تكلم فيه للقدر. (ت ٢٥٥ هـ).\nانظر: \"الكاشف\" ١/ ٢٤٤، \"التهذيب\" ١/ ٢٥٧، \"التقريب\" (ص ١٣٧).\n(٤) ابن عبد الله، قال الدارقطني: ضعيف الحديث.\n(٥) صدوق كثير الإرسال والأوهام.\n(٦) البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.\n(٧) [٢٥٨٧] الحكم على الإسناد:\nضعيف؛ فيه مسكين.\nالتخريج:\nلم أجد من أخرجه غير المصنف، وأورده البغوي في \"تفسيره\" ٧/ ١٧٢، والخازن في \"لباب التأويل\" ٤/ ٨٥ ولم ينسبه، وابن عادل في \"اللباب\" ١٧/ ١٣٦، والشوكاني في \"فتح القدير\" ٤/ ٦٧٤.\n(٨) ذكره البغوي في \"تفسيره\" ٧/ ١٧٢، والخازن في \"تفسيره\" ٤/ ٨٥ ولم ينسبه، وابن عادل في \"اللباب\" ١٧/ ١٣٦، والشوكاني في \"فتح القدير\" ٤/ ٦٧٤.","vol":"23","page":288},{"text":"وقال قتادة وابن زيد: استقاموا على عبادة الله وطاعته (١).\nوقال ابن سيرين: لم يعوجّوا (٢).\nوقال سفيان الثوري: عملوا على وفاق ما قالوا (٣).\nوقال مقاتل بن حيان: استقاموا على المعرفة ولم يرتدوا (٤).\nوقال مقاتل: استقاموا على أنّ الله تعالى ربّهم (٥). وقال الربيع: أعرضوا عما سوى الله (٦). وقال فضيل بن عياض: زهدوا في الفانية ورغبوا في الباقية (٧).\nبعضهم: استقاموا إسرارًا كما استقاموا إقرارا (٨). وقيل: استقاموا فعلًا كما استقاموا قولًا (٩).\nوروى ثابت عن أنس أنّ النبي - ﷺ - قال لما نزلت هذِه الآية: \"أمتي\n_________\n(١) انظر: \"فتح القدير\" للشوكاني ٤/ ٦٧٤.\n(٢) لم أجده.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ١١٠، وأبو حيان في \"البحر المحيط\" ٧/ ٤٧٥، والشوكاني في \"فتح القدير\" ٤/ ٦٧٤.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ١٧٢.\n(٥) لم أجده.\n(٦) ذكره: ابن عطية في \"المحرر الوجيز\" ١٣/ ١١٠، وأبو حيان في \"البحر المحيط\" ٧/ ٤٧٥، والشوكاني في \"فتح القدير\" ٤/ ٦٧٤.\n(٧) انظر المصادر السابقة.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٨.\n(٩) انظر: \"النكت والعيون\" للماوردي ٥/ ١٧٩، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٥، \"الكشاف\" للزمخشري ٥/ ٣٨١ ونسبه لأبي بكر الصديق.","vol":"23","page":289},{"text":"وربِّ الكعبة\" (١).\n[٢٥٨٨] وأخبرني الحسين بن محمد الثقفي (٢)، حدثنا الفضل بن الفضل الكندي (٣)، وأحمد بن محمد بن إسحاق السُّنيُّ (٤)، قالا: حدثنا أبو خليفة الفضل بن الحباب الجمحي (٥)، حدثنا أبو الوليد الطيالسي (٦)، حدثنا إبراهيم بن سعد (٧)، عن الزهري (٨)، عن محمد بن عبد الرحمن بن ماعز (٩)، عن سفيان بن عبد الله الثقفي - ﵄ - (١٠)، قال: قلت: يا رسول الله، أخبرني بأمر أعتصم به! فقال: \"قل ربّي الله؛ ثمّ استقم\" فقلت: ما أخوف ما يُخاف عليّ؟ فأخذ رسول الله\n_________\n(١) أورده القرطبي في \"تفسيره\" ١٥/ ٣٥٨.\n(٢) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) أبو العباس، صدوق.\n(٤) أبو بكر، ابن السني، حافظ ثقة.\n(٥) وهو ثقة صادق، مأمون.\n(٦) هشام بن عبد الملك، ثقةٌ، ثبت.\n(٧) أبو إسحاق الزهري، ثقة حجة، تُكلم فيه بلا قادح.\n(٨) متفق على جلالته وإتقانه.\n(٩) محمد بن عبد الرحمن بن ماعز العَامِريُّ، ويقال: ماعز بن عبد الرحمن، ويقال: عبد الرحمن بن ماعز. ورجح ابن حجر أن اسمه عبد الرحمن بن ماعز، وقال عنه: مقبول، من الثالثة.\nانظر: \"الجرح والتعديل\" ٥/ ٢٨٨، \"الكاشف\" ١/ ٦٤٢، \"التقريب\" (ص ٥٩٧).\n(١٠) سفيان بن عبد الله بن ربيعة الثقفي الطائفي، صحابي جليل روى عن النبي - ﷺ -، وكان عامل عمر على الطائف. انظر: \"أسد الغابة\" ٢/ ٤٩٦، \"التقريب\" (ص ٣٩٤).","vol":"23","page":290},{"text":"- ﷺ - بلسان نفسه، وقال: \"هذا\" (١).\nوروي أنّ وفدًا قدموا على النبي - ﷺ - فقرأ عليهم القرآن، ثمّ بكى، فقالوا له: أمن خوف الذي بعثك تبكي؟ قال: \"نعم، إنّي قد بعثت على طريق مثل حدِّ السيف، إن استقمت نجوت، وإن زغت عنه هلكت\" (٢).\nوقال قتادة: كان الحسن ﵀ إذا تلا هذِه الآية، قال: اللَّهم فأنت ربّنا فارزقنا الاستقامة (٣).\n﴿تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ﴾ عند الموت (٤) ﴿أَلَّا تَخَافُوا وَلَا تَحْزَنُوا\n_________\n(١) [٢٥٨٨] الحكم على الإسناد:\nرجاله ثقات سوى ابن ماعز مقبول.\nالتخريج:\nأخرجه ابن ماجه في \"سننه\" كتاب الفتن، باب: كف اللسان في الفتنة (٣٩٧٢) من طريق محمد بن عثمان، حدثنا إبراهيم بن سعد به، بنحوه، وأخرجه الترمذي في \"الجامع\"، كتاب الزهد، باب: ما جاء في حفظ اللسان (٢٤١٠) عن معمر، عن الزهري به بنحوه، وقال: هذا حديث حسن صحيح، وقد رُوي من غير وجه عن سفيان الثقفي. والحديث صححه كذلك الألباني.\n(٢) أخرجه السلفي في \"الطيوريات\" ٤/ ١٢٩٥ رقم (١٢٤٦) بنحوه مطولًا من حديث ابن عباس، وفي سنده الحكم بن ظُهير، وهو متروك الحديث \"التقريب\" (٢٦٢)، وأخرجه أبو نعيم في \"دلائل النبوة\" (ص ٢٣٧) رقم (١٩٠) بنحوه مطولا من حديث أنس.\n(٣) أخرجه بنحوه ابن المبارك في \"الزهد\" (ص ٣٩٩ - ٤٠٠) برقم (١٤٤٦)، وعبد الرزاق في \"تفسيره\" ٢/ ١٨٦ عن معمر به، والطبري في \"تفسيره\" ٢٤/ ١١٥ وذكره البغوي في \"تفسيره\" ٧/ ١٧٢.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٤/ ١١٦ عن مجاهد والسدي، وانظر: \"تفسير مجاهد\" (٥٧١)، \"معالم التنزيل\" للبغوي ٧/ ١٧٣ ونسبه لابن عباس، \"تفسير ابن =","vol":"23","page":291},{"text":"وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ﴾ قال قتادة: إذا قاموا من قبورهم (١).\nقال وكيع بن الجراح (٢): البشرى تكون في ثلاثة مواطن: عند الموت، وفي القبر، وفي البعث (٣) ﴿أَلَّا تَخَافُوا وَلَا تَحْزَنُوا﴾ قال أبو العالية: ألا تخافوا على صنيعكم ولا تحزنوا على مُخلِّفيكم (٤).\nوقال مجاهد: ألا تخافوا على ما تقدُمُون عليه من أمر الآخرة ولا تحزنوا على ما خلفتم في دنيّاكم من أهل، وولد، وشيء، فإنّا نخلُفُكم في ذلك كله (٥).\nوقال السدي: ألا تخافوا على ما أمامكم (٦)، ولا تحزنوا على ما بعدكم (٧).\n_________\n= كثير\" ٧/ ١٧٧ ونسبه إلى مجاهد والسدي وزيد بن أسلم وابنه.\n(١) \"معالم التنزيل\" للبغوي ٧/ ١٧٣ وزاد نسبته إلى مقاتل، \"زاد المسير\" لابن الجوزي ٧/ ٢٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٩.\n(٢) في (م) زيادة: والسدي.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٩ وزاد نسبته لابن زيد، \"تفسير الخازن\" ٤/ ٨٥ ولم ينسبه، \"تفسير ابن كثير\" ٧/ ١١٨ ونسبه لزيد بن أسلم، واستحسنه على غيره من الأقوال.\n(٤) لم أجده.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٤/ ١١٦ بنحوه، وذكره البغوي في \"تفسيره\" ٧/ ١٧٣ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٥٩ بنحوه، وابن كثير في \"تفسيره\" ٧/ ١١٨ بنحوه، وزاد نسبته لعكرمه وزيد بن أسلم.\n(٦) في (م): على ما خلفتم في دنياكم.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٤/ ١١٦ بنحوه.","vol":"23","page":292},{"text":"وقال عطاء بن أبي رباح: ألا تخافوا ولا تحزنوا على ذنوبكم، فإنّي أغفرها لكم (١).\nوقال أهل الإشارة (٢) في هذِه الآية: ﴿إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا﴾ بالوفاء على ترك الجفاء ﴿تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ﴾ بالرضا ألا تخافوا من العناء، ولا تحزنوا على الفناء، وأبشروا بالبقاء مع الذي كنتم توعدون من اللقاء، ألا (٣) تخافوا، فلا خوف على أهل الاستقامة، ولا تحزنوا فإن لكم أنواع الكرامة، وأبشروا بالجنّة التي هي دار السلامة. لا تخافوا فعلى دين الله استقمتم، ولا تحزنوا فبحبل الله اعتصمتم، وأبشروا بالجنّة وإن أذنبتم وأجرمتم، لا تخافوا فطال ما رهبتم، ولا تحزنوا فقد نلتم ما طلبتم، وأبشروا بالجنّة التي فيها رغبتم.\nألا تخافوا فأنتم أهل الإيمان، ولا تحزنوا فأنتم أهل الغفران، وأبشروا بالجنّة التي هي دار الرضوان. ألا تخافوا فأنتم أهل الشهادة، ولا تحزنوا فأنتم أهل السعادة، وأبشروا بالجنّة التي هي\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٩، \"تفسير الخازن\" ٤/ ٨٥.\n(٢) في (م) و(ت): أهل اللسان.\nوأهل الإشارة: هم المتصوفة أصحاب التفسير الإشاري، وهو تأويل القرآن بغير ظاهره لإشارة خفية تظهر لأرباب السلوك والتصوف. انظر: \"مناهل العرفان\" ٢/ ٨٦.\n(٣) في (ت): قوله سبحانه وتقدس: ﴿وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ﴾ وقيل: ألا.","vol":"23","page":293},{"text":"دار الزيادة.\nلا تخافوا فأنتم أهل النوال، ولا تحزنوا فأنتم أهل الوصال، وأبشروا بالجنّة التي هي دار الجلال.\nوقيل: لا تخافوا فقد أمنتم الثبور ولا تحزنوا فقد آن لكم الحبور وأبشروا بالجنّة التي هي دار السرور.\nوقيل: لا تخافوا فسعيكم مشكور ولا تحزنوا فذنبكم مغفور، وأبشروا بالجنّة التي هي دار الثواب والحبور (١). لا تخافوا (٢) فطال ما كنتم من الخائفين، ولا تحزنوا فقد كنتم من العارفين، وأبشروا بالجنّة التي عجز عنها وصف الواصفين.\nوقيل: لا تخافوا فلا خوف على أهل الإيمان، ولا تحزنوا فلستم من أهل الحرمان، وأبشروا بالجنّة التي هي دار الأمان.\nوقيل: لا تخافوا فلستم من أهل الجحيم، ولا تحزنوا فقد وصلتم إلى الربّ الرحيم، وأبشروا بالجنّة التي هي دار النعيم.\nوقيل: لا تخافوا فقد زالت عنكم المخافة، ولا تحزنوا فقد سلمتم من كلّ آفة، وأبشروا بالجنّة التي هي دار الضيافة.\nوقيل: لا تخافوا العزل عن (٣) الولاية، ولا تحزنوا على ما قدمتم من الجناية، وأبشروا بالجنّة التي هي دار الهداية.\n_________\n(١) في (ت): دار الغفور.\n(٢) في (م): لا تحزنوا.\n(٣) في (م): من.","vol":"23","page":294},{"text":"وقيل: لا تخافوا حلول العذاب، ولا تحزنوا من هول الحساب، وأبشروا بالجنّة التي دار الثواب.\nوقيل: لا تخافوا فأنتم سالمون من العقاب، ولا تحزنوا فأنتم واصلون إلى الثواب، وأبشروا بالجنّة فإنها نعم المآب.\nوقيل: لا تخافوا فأنتم أهل الوفاء، ولا تحزنوا على ما اكتسبتم من الجفاء، وأبشروا بالجنّة فإنها دار الصفاء.\nوقيل: لا تخافوا فقد سلمتم من العطب، ولا تحزنوا (١) فقد نجوتم من النصب، وأبشروا بالجنّة فإنّها دار الطرب (٢).\n\n<span data-type=\"title\" id=toc-4650>٣١ </span>- قوله تعالى: ﴿نَحْنُ أَوْلِيَاؤُكُمْ﴾\nتقول لهم الملائكة الذين تتنزل عليهم بالبشارة: نحن أولياؤكم وأنصاركم وأحبّاؤكم (٣) ﴿فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾.\nقال السدي: ﴿نَحْنُ أَوْلِيَاؤُكُمْ﴾ يعني: نحن الحفظة الذين كنا معكم في الدّنيا، ونحن أولياؤكم في الآخرة (٤).\n_________\n(١) في (م): ولا تخافوا.\n(٢) في (م): فذلك قوله تعالى: ﴿وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ﴾، وهذا الأثر لم أجده.\n(٣) انظر: \"الوجيز\" للواحدي ٢/ ٩٥٥، \"معالم التنزيل\" للبغوي ٧/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٥٩.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٤/ ١١٧، وذكره البغوي في \"تفسيره\" ٧/ ١٧٣، وابن عطية في \"المحرر الوجيز\" ١٣/ ١١١، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٥٩، وأبو حيان بنحوه في \"البحر المحيط\" ٧/ ٤٧٥.","vol":"23","page":295},{"text":"[٢٥٨٩] أخبرنا عبد الله بن حامد الوزان (١)، أخبرنا ابن خالد (٢)، أخبرنا داود (٣)، حدثنا عبدٌ (٤)، حدثنا إبراهيم بن الأشعث (٥)، عن الفضيل بن عياض (٦)، عن منصور (٧)، عن مجاهد (٨) ﴿نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ قال: قرناؤهم الذين كانوا معهم في الدّنيا، فإذا كان يوم القيامة، قالوا: لن نفارقكم حتّى ندخلكم الجنّة (٩).\n﴿وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنْفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ﴾ تريدون، وتسألون، وتتمنون (١٠)، وأصل الكلمة: إنما تدّعون أنّه لكم، فهو\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) محمد بن خالد بن الحسن، لم أجده.\n(٣) ابن سليمان، أبو سهل الدقاق، صدوق.\n(٤) عَبدُ بن حُميد، ثقة حافظ.\n(٥) خادم الفضيل بن عياض، قال ابن حبان: يغرب ويتفرد ويخطئ ويخالف.\n(٦) ثقة عابد إمام.\n(٧) منصور بن المُعتَمِر، ثقة، ثبت.\n(٨) المكي، ثقة، إمام في التفسير وفي العلم.\n(٩) [٢٥٨٩] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وابن خالد لم أجده، وابن الأشعث يخطئ ويخالف.\nالتخريج:\nلم أجد من أخرجه غير المصنف، وأورده الواحدي في \"الوجيز\" ولم ينسبه ٢/ ٩٥٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٥٩.\n(١٠) انظر: \"الوجيز\" للواحدي ٢/ ٩٥٥، \"معالم التنزيل\" للبغوي ٧/ ١٧٣، \"الجامع =","vol":"23","page":296},{"text":"لكم بحكم ربّكم (١).\n\n<span data-type=\"title\" id=toc-4651>٣٢ </span>- ﴿نُزُلًا﴾ أي: جعل ذلك رزقًا (٢) ﴿مِنْ غَفُورٍ رَحِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-4652>٣٣ </span>- ﴿وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ﴾ إلى طاعة الله (٣).\n﴿وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ﴾ قال ابن سيرين، والسدي، وابن زيد: هو رسول الله - ﷺ - (٤).\nوقال مقاتل: هم جميع الأئمّة والدعاة إلى الله تعالى (٥).\nوقال عكرمة: هو المؤذن (٦). قال أبو أُمامة الباهلي: ﴿وَعَمِلَ صَالِحًا﴾\nيعني: صلّى ركعتين بين الأذان والإقامة (٧).\n_________\n= لأحكام القرآن\" للقرطبي ١٥/ ٣٥٩، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٥ ونسبه إلى مقاتل.\n(١) انظر: \"البحر المحيط\" لأبي حيان ٧/ ٤٧٥ ونسبه إلى ابن عيسى.\n(٢) في (م): نزلا ورزقا. وانظر: \"تفسير غريب القرآن\" للقتيبي (٣٨٩)، \"تفسير ابن أبي زمنين\" ٢/ ٢٧٠، \"الوجيز\" للواحدي ٢/ ٩٥٥، \"معالم التنزيل\" للبغوي ٧/ ١٧٣، \"تفسير الخازن\" ٤/ ٨٥.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ١٧٣، \"تفسير الخازن\" ٤/ ٨٥.\n(٤) أخرجه الطبري بنحوه في \"تفسيره\" عن السدي وابن زيد ٢٤/ ١١٨، وذكره النحاس بنحوه في \"معاني القرآن\" ٦/ ٢٦٨، والبغوي في \"تفسيره\" ٧/ ١٧٣، وابن عطية في \"المحرر الوجيز\" ١٣/ ١١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٠ وزاد نسبته للحسن.\n(٥) انظر: \"المحرر الوجيز\" ٥/ ١٥، \"البحر المحيط\" ٧/ ٤٧٥.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧٤، \"المحرر الوجيز\" لابن عطية ١٣/ ١١٢، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٥.\n(٧) ذكره البغوي في \"تفسيره\" ٧/ ١٧٤، والقرطبي في \"الجامع\" ١٥/ ٣٦٠.","vol":"23","page":297},{"text":"[٢٥٩٠] أنبأني عبد الله بن حامد (١)، أخبرنا حاجب بن أحمد بن يَرْحُم (٢)، حدثنا عبد الله بن هاشم (٣)، حدثنا وكيع (٤)، حدثنا عبيد الله ابن الوليد الوَصَّافي (٥)، عن عبد الله بن عبيد بن عمير (٦)، عن عائشة - ﵂ - قالت: إنّي لأرى هذِه الآية: ﴿وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ﴾ الآية .. نزلت في المؤذنين (٧).\nوروى جرير بن عبد الحميد (٨)، عن فضيل بن أبي رفيدة (٩)، قال:\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) مختلف فيه.\n(٣) العبدي، أبو عبد الرحمن الطُّوسي، ثقة، صاحب حديث.\n(٤) ابن الجرَّاح، ثقة حافظ عابد.\n(٥) أبو إسماعيل الكُوفي، ضعيف.\n(٦) أبو هاشم المكي، ثقة.\n(٧) [٢٥٩٠] الحكم على الإسناد:\nضعيف؛ فيه الوصافي ضعيف، وشيخ المصنف لم يذكر بجرح أو تعديل، وحاجب مختلف فيه.\nالتخريج:\nلم أجد من أخرجه غير المصنف، وذكره النحاس بنحوه في \"معاني القرآن\" ٦/ ٢٦٨، والبغوي في \"تفسيره\" ٧/ ١٧٣، وابن عطية في \"المحرر الوجيز\" ١٣/ ١١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٠، وأبو حيان في \"البحر المحيط\" ٧/ ٤٧٥.\n(٨) ابن قُرط الضَّبِّي، ثقة صحيح الكتاب، قيل: كان في آخر عمره يَهِمُ من حفظه.\n(٩) فضيل بن أبي رفيدة، روى عن عاصم بن هبيرة، روى عنه جرير بن عبد الحميد، ذكره ابن حبان في \"الثقات\". انظر: \"الجرح والتعديل\" ٧/ ٧٢، \"الثقات\" لابن حبان ٩/ ٩.","vol":"23","page":298},{"text":"كنت مؤذنًا في زمن أصحاب عبد الله (١)، فقال لي عاصم بن هبيرة (٢): إذا أذّنت وفرغت من أذانك، فقل: الله أكبر الله أكبر لا إله إلاّ الله، وأنا من المسلمين، ثمّ اقرأ هذِه الآية (٣).\n\n<span data-type=\"title\" id=toc-4653>٣٤ </span>- ﴿وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ﴾\nقال الفراء: ﴿لَا﴾ ها هنا صلة، معناه: ولا تستوي الحسنة ولا السيئة، وأنشد:\nما كان يَرضَى رَسُولُ الله فِعلَهُمُ ... والطَّيِّبان أبو بكرٍ ولا عُمرُ (٤)\n_________\n(١) ابن مسعود - ﵁ -.\n(٢) عاصم بن هبيرة المعافري، روى عنه مغيرة بن مقسم وفضيل بن أبي رفيدة، كان خليفة خالد بن عثمان بن مالك بن بحدل على شرط الوليد بن يزيد، وشهد الوليد بن يزيد يوم قتل، ذكره ابن حبان في \"الثقات\".\nانظر: \"التاريخ الكبير\" ٦/ ٤٨٦، \"الجرح والتعديل\" ٦/ ٣٥١، \"الثقات\" لابن حبان ٨/ ٥٠٥.\n(٣) الحكم على الإسناد:\nفيه فضيل وعاصم انفرد بتوثيقهما ابن حبان.\nالتخريج:\nذكره النحاس في \"إعراب القرآن\" ٤/ ٦١، وابن عطية في \"المحرر الوجيز\" ١٣/ ١١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٠.\nقلت: ولقد رجح عدد من علماء السلف ﵏ أمثال ابن عطية، وابن كثير، وأبو حيان عموم هذِه الآية، انظر: \"المحرر الوجيز\" ١٣/ ١١٣، \"تفسير ابن كثير\" ٧/ ١٢٠، \"البحر المحيط\" ٧/ ٤٧٥.\n(٤) هذا البيت من قصيدة قالها جرير بن عطية يهجو بها الأخطل مطلعها: قل للديار =","vol":"23","page":299},{"text":"أي: أبو بكر وعمر - ﵄ - (١).\n﴿ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ﴾ قريبٌ صديق (٢).\nقال مقاتل: نزلت في أبي سفيان بن حرب وكان مؤذيًا لرسول الله - ﷺ - فصار له وليًّا، بعد أن كان عدوًا (٣)، نظيره قوله تعالى: ﴿عَسَى اللَّهُ أَنْ يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُمْ مِنْهُمْ مَوَدَّةً﴾ (٤).\nقال ابن عباس: أمره الله تعالى في هذِه الآية بالصبر عند الغضب، والحلم عند الجهل، والعفو عند الإساءة، فإذا فعلوا ذلك عصمهم الله تعالى من الشيطان وخضع لهم عدوهم كأنّه وليّ حميم (٥).\n_________\n= سقى أطلالك المطر. انظر: \"ديوان جرير\" (ص ٢٠١)، وفيه: دينهم، بدل: فعلهم.\n(١) لم أجد هذا القول في \"معاني القرآن\" للفراء، وذكره البغوي في \"تفسيره\" ٧/ ١٧٤ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦١. وانظر هذا المعنى عند: الأخفش في \"معاني القرآن\" ٢/ ٤٦٧، والنحاس في \"معاني القرآن\" ٦/ ٢٦٨.\n(٢) انظر: \"الوجيز\" للواحدي ٢/ ٩٥٦، \"معالم التنزيل\" للبغوي ٧/ ١٧٤، \"الجامع\" للقرطبي ١٥/ ٣٦١.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦١، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٦ ولم ينسبه.\n(٤) سورة الممتحنة [آية: ٧].\n(٥) أخرجه الطبري في \"تفسيره\" ٢٤/ ١١٩، والبيهقي في \"سننه الكبرى\" ٧/ ٤٤، وابن حجر في \"التغليق\" ٤/ ٣٠٣ ثلاثتهم بنحوه عن ابن عباس، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٢.","vol":"23","page":300},{"text":"<span data-type=\"title\" id=toc-4654>٣٥ </span>- ﴿وَمَا يُلَقَّاهَا﴾ يعني: هذِه الخصلة والفعلة (١).\n﴿إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ﴾ نصيب عظيم في الخير والثواب (٢)، وقيل: ذو جَدٍّ (٣).\n\n<span data-type=\"title\" id=toc-4655>٣٦ </span>- ﴿وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ﴾\nلاستعاذتك وأقوالك (٤).\n﴿الْعَلِيمُ﴾ بأفعالك وأحوالك (٥).\n\n<span data-type=\"title\" id=toc-4656>٣٧ </span>- قوله تعالى: ﴿وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ﴾\nإنما قال: خلقهنّ بالتأنيث لأنّه أُجريَ على طريق جمع التكسير، ولم يجر على طريق التغليب للمذكر على المؤنث؛ لأنّه فيما لا يعقل (٦) ﴿إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ﴾.\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٣، \"تفسير الخازن\" ٤/ ٨٦.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٣ ونسبه لابن عباس، \"تفسير الخازن\" ٤/ ٨٦.\n(٣) أخرجه الطبري في \"تفسيره\" عن السدي ٢٤/ ١٢٠، وذكره ابن الجوزي في \"زاد المسير\" ٧/ ٢٥٨ عن السدي.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ١٨٣، \"معالم التنزيل\" للبغوي ٧/ ١٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٣، \"تفسير النسفي\" ٣/ ٢٣٧.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ١٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٣، \"تفسير الخازن\" ٤/ ٨٦ بنحوه، \"اللباب\" لابن عادل ١٧/ ١٤٢.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٤، \"الدر المصون\" ٩/ ٥٢٨.","vol":"23","page":301},{"text":"<span data-type=\"title\" id=toc-4657>٣٨ </span>- ﴿فَإِنِ اسْتَكْبَرُوا﴾ عن السجود (١)\n﴿فَالَّذِينَ﴾ يعني: الملائكة (٢) (٣).\n﴿يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ﴾ كقوله: ﴿لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَيُسَبِّحُونَهُ وَلَهُ يَسْجُدُونَ﴾ (٤).\n\n<span data-type=\"title\" id=toc-4658>٣٩ </span>- ﴿وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً﴾ يابسة دارسة لا نبات فيها (٥).\n﴿فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِ الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-4659>٤٠ </span>- ﴿إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا﴾ أي: يميلون عن الحقّ في أدلتنا (٦).\nقال ابن عباس: هو تبديل الكلام ووضعه في غير موضعه (٧).\nوقال مجاهد: ﴿يُلْحِدُونَ فِي آيَاتِنَا﴾ بالمكاء والتصدية (٨) واللغو\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ١٧٥.\n(٢) في (م): زيادة: لا يستكبرون عن عبادته.\n(٣) \"معاني القرآن\" للنحاس ٦/ ٢٧٢ بنحوه، \"معالم التنزيل\" للبغوي ٧/ ١٧٥، \"زاد المسير\" لابن الجوزي ٧/ ٢٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٤.\n(٤) سورة الأعراف [آية: ٢٠٦].\n(٥) انظر: \"تفسير الطبري\" ٢٤/ ١٢٢، \"معالم التنزيل\" للبغوي ٧/ ١٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٥.\n(٦) انظر: \"تفسير الطبري\" ٢٤/ ١٢٣، \"معالم التنزيل\" للبغوي ٧/ ١٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٦.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٤/ ١٢٣ بنحوه، وذكره ابن الجوزي في \"زاد المسير\" ٧/ ٢٦١ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٦.\n(٨) في (م): التصفير.","vol":"23","page":302},{"text":"واللغط (١). وقال قتادة: يعني: يكذبون في آياتنا (٢). وقال السدي: يعاندون ويشاقُّون (٣). وقال ابن زيد: يشركون ويكذبون (٤). قال مقاتل: نزلت في أبي جهل (٥).\n﴿لَا يَخْفَوْنَ عَلَيْنَا أَفَمَنْ يُلْقَى فِي النَّارِ﴾ أبو جهل (٦) ﴿خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ﴾ عثمان بن عفان (٧)، وقيل: عمار بن ياسر (٨).\n_________\n(١) انظر: \"تفسير مجاهد\" (ص ٥٧١)، وأخرجه الطبري في \"تفسيره\" عن مجاهد ٢٤/ ١٢٣، وذكره الماوردي في \"النكت والعيون\" ٥/ ١٨٤، والبغوي في \"تفسيره\" ٧/ ١٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٦.\n(٢) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٨٨، والطبري في \"تفسيره\" ٢٤/ ١٢٣، وذكره النحاس في \"معاني القرآن\" ٦/ ٢٧٣، والبغوي في \"تفسيره\" ٧/ ١٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٦.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٤/ ١٢٣، وذكره الماوردي في \"النكت والعيون\" ٥/ ١٨٤ بنحوه، والبغوي في \"تفسيره\" ٧/ ١٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٦.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٤/ ١٢٣ بنحوه.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"زاد المسير\" لابن الجوزي ٧/ ٢٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٦.\n(٦) \"معاني القرآن\" للنحاس ٦/ ٢٧٤، \"النكت والعيون\" للماوردي ٥/ ١٨٥ ونسبه لعكرمة، \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"زاد المسير\" لابن الجوزي ٧/ ٢٦١.\n(٧) \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"المحرر الوجيز\" لابن عطية ١٣/ ١٢٣ ونسبه إلى مقاتل، \"زاد المسير\" لابن الجوزي ٧/ ٢٦١ نقلا عن المصنف، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٦.\n(٨) \"معاني القرآن\" للنحاس ٦/ ٢٧٤، \"النكت والعيون\" للماوردي ٥/ ١٨٥ ونسبه لعكرمة، \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"الجامع لأحكام القرآن\" ١٥/ ٣٦٦.","vol":"23","page":303},{"text":"﴿اعْمَلُوا مَا شِئْتُمْ﴾ أمر وعيد وتهديد (١) ﴿إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ﴾ عالم فيجازيكم به (٢).\n\n<span data-type=\"title\" id=toc-4660>٤١ </span>- ﴿إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ﴾ بالقرآن (٣) ﴿لَمَّا جَاءَهُمْ﴾ حين جاءهم (٤).\n﴿وَإِنَّهُ لَكِتَابٌ عَزِيزٌ﴾ على الله، عن ابن عباس (٥). وقال مقاتل: منيع من الشيطان والباطل (٦).\n_________\n= تعليق: رجح جمع من علماء السلف -﵏- عموم قوله تعالى: ﴿أَفَمَنْ يُلْقَى فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ﴾ منهم: الطبري في \"تفسيره\" ٢٤/ ١٢٤، وابن كثير في \"تفسيره\" ٧/ ١٢٢، والنسفي في \"تفسيره\" ٣/ ٢٣٨ حيث فسروا الآية بالعموم ولم يذكروا شيئا من هذِه الأقوال، وممن نص على الترجيح ابن الجوزي في \"زاد المسير\" ٧/ ٢٦١، والألوسي في \"روح المعاني\" ٢٣/ ١٢٧، وابن بحر، نقل ذلك عنه القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٦، وأبو حيان في \"البحر المحيط\" ٧/ ٤٧٨.\n(١) انظر: \"معاني القرآن\" للزجاج ٤/ ٣٨٨، \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"الجامع لأحكام القرآن\" ١٥/ ٣٦٦، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"تفسير النسفي\" ٣/ ٢٣٨، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٨.\n(٣) أخرجه الطبري فبي \"تفسيره\" بنحوه عن قتادة ٢٤/ ١٢٤، وذكره البغوي في \"تفسيره\" ٧/ ١٧٦، وحكى الإجماع على هذا المعنى: القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٧، والماوردي في \"النكت والعيون\" ٥/ ١٨٥.\n(٤) \"تفسير مقاتل بن سليمان\" ٣/ ١٦٨، \"تفسير النسفي\" ٣/ ٢٣٨.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٢.\n(٦) انظر: \"تفسير مقاتل بن سليمان\" ٣/ ١٦٨، \"الوجيز\" للواحدي ٢/ ٩٥٧ ولم ينسبه، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٢ ذكره مُفرقا، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٧ جميعهم بلفظ: منيع.","vol":"23","page":304},{"text":"وقال السدي: غير مخلوق (١).\n\n<span data-type=\"title\" id=toc-4661>٤٢ </span>- ﴿لَا يَأْتِيهِ الْبَاطِلُ﴾\nقال قتادة، والسدي: يعني: الشيطان ﴿مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ﴾ فلا يستطيع أن يُغيّر أو يزيد أو ينقص (٢).\nوقال سعيد بن جبير: يعني: لا يأتيه النكير (٣) من بين يديه ولا من خلفه (٤).\nوقيل: لا يأتيه ما يبطله ويكذّبه من الكتب المتقدّمة، بل هو موافق لها مصدّق ولا يجيء بعده كتاب يبطله وينسخه، بل هو موافق لها مصدق (٥)، عن الكلبي ﴿تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ﴾.\n\n<span data-type=\"title\" id=toc-4662>٤٣ </span>- قوله تعالى: ﴿مَا يُقَالُ لَكَ﴾ من الأذى (٦) ﴿إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِنْ قَبْلِكَ﴾\n_________\n(١) \"المحرر الوجيز\" لابن عطية ١٣/ ١٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٧ بزيادة: فلا مثل له، \"البحر المحيط\" لأبي حيان ٧/ ٤٧٩.\n(٢) أخرجه الطبري في \"تفسيره\" عن قتادة والسدي بنحوه ٢٤/ ١٢٥، وذكره البغوي بنحوه في \"تفسيره\" ٧/ ١٧٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٧.\n(٣) في هامش الأصل و(م): التكذيب.\n(٤) أخرجه الطبري في \"تفسيره\" عن سعيد بنحوه ٢٤/ ١٢٥، وذكره البغوي في \"تفسيره\" ٧/ ١٧٦.\n(٥) انظر: \"تفسير القرآن\" للسمعاني ٣/ ٥٥، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٢ ولم ينسباه، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٧، \"فتح القدير\" للشوكاني ٤/ ٦٨٠ وزاد نسبته إلى مقاتل وسعيد بن جبير.\n(٦) انظر \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٧.","vol":"23","page":305},{"text":"يعزّي نبيه - ﷺ - (١) ﴿إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ﴾ لمن تاب (٢) ﴿وَذُو عِقَابٍ أَلِيمٍ﴾ لمن أصر (٣).\n\n<span data-type=\"title\" id=toc-4663>٤٤ </span>- ﴿وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا﴾ بغير لغة العرب (٤).\n﴿لَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ﴾ بيّنت بلغتنا حتّى نفقهها، فإِنّا قومٌ عربٌ، ما لنا وللعجمية (٥) ﴿أَأَعْجَمِيٌّ وَعَرَبِيٌّ﴾ يعني: أكتاب أعجميّ ونبي عربي؟ (٦)\nقال مقاتل: وذلك أنّ رسول الله - ﷺ - كان يدخل على يسار (٧) غلام\n_________\n(١) أخرجه الطبري فبي \"تفسيره\" عن قتادة بنحوه ٢٤/ ١٢٦، وذكره البغوي في \"تفسيره\" ٧/ ١٧٦، وابن عطية في \"المحرر الوجيز\" ١٣/ ١٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٧.\n(٢) انظر: \"تفسير الطبري\" ٢٤/ ١٢٦، \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"تفسير ابن كثير\" ٧/ ١٢٢.\n(٣) انظر المصادر السابقة.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٨، \"اللباب\" لابن عادل ١٧/ ١٤٨.\n(٥) أخرجه الطبري في \"تفسيره\" بنحوه عن السدي ٢٤/ ١٢٧، وذكره البغوي في \"تفسيره\" ٧/ ١٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٨، والنسفي في \"تفسيره\" ٣/ ٢٣٩.\n(٦) انظر: \"معاني القرآن\" للنحاس ٦/ ٢٧٨، وأخرجه الطبري في \"تفسيره\" عن سعيد ابن جبير ٢٤/ ١٢٦، وذكره الماوردي في \"النكت والعيون\" ٥/ ١٨٦ ونسبه لسعيد ابن جبير، والبغوي في \"تفسيره\" ٧/ ١٧٧.\n(٧) يسار أبو فُكَيهة الجهمي، مولى صفوان بن أمية، وقيل: مولى بني عبد الدار، ويقال: أصله من الأزد أسلم قديما، وقيل: اسمه أفلح بن يسار وقال عمر بن =","vol":"23","page":306},{"text":"الحضرمي (١) وكان يهوديًّا أعجميًّا ويكنى أبا فكيهة، فقال المشركون: إنّما يعلّمه أبو فكيهة (٢)، فأخذه سيده (عامر بن الحضرمي) (٣)، وضربه، وقال: إنّك لتُعلِّم محمدًا. فقال يسار: بل هو يعلمني. فأنزل الله تعالى هذِه الآية (٤).\nوقرأ الحسن: (أعجمي) بهمزة واحدة على الخبر (٥).\nوكذلك رواه هشام عن أهل الشام (٦)، ووجهه ما روى جعفر بن أبي المغيرة، عن (٧) سعيد بن جبير، قال: قالت قريش: لولا أنزل\n_________\n= شبة: قيل: كان ينسب إلى الأشعريين. انظر: \"أسد الغابة\" ٥/ ٤٨١، \"الإصابة\" ١١/ ٤٤٢ - ١٣/ ٥٢٦.\n(١) في (ت): ابن الحضرمي.\n(٢) في (م) و(ت): يسار.\n(٣) ما بين القوسين ليس في (م). والذي وقفت عليه من خلال مصادر التراجم أن يسارًا كان عبدًا لصفوان بن أمية، أما عامر بن الحضرمي كان سيدًا لجبر، وقد أسلم جبر فأكرهه عامر على الكفر، ثم أسلم عامر بعد ذلك وهاجر هو ومولاه جميعا. وعامر هو أخو العلاء بن الحضرمي الصحابي المشهور. انظر: \"الإصابة\" ٥/ ٤٩٧.\n(٤) ذكره: مقاتل بن سليمان في \"تفسيره\" ٣/ ١٦٩، والسمعاني في \"تفسيره\" ٣/ ٥٦، وابن عادل في \"اللباب\" ١٧/ ١٤٩.\n(٥) انظر: \"تفسير الطبري\" ٢٤/ ١٢٧، \"المحتسب\" لابن جني (ص ٥٩٧)، \"المحرر الوجيز\" لابن عطية ١٣/ ١٢٥ ونسبها الأخيران أيضًا إلى أبي الأسود، والجحدري، وسلَّام، والضحاك، وابن عباس، وابن عامر بخلاف عنهما.\n(٦) انظر: \"المحتسب\" لابن جني (ص ٥٩٧)، \"الكشف\" لمكي ٢/ ٣٥٠، \"التيسير\" للداني (ص ٤٤٧)، والمراد بأهل الشام: ابن عامر الدمشقي. انظر: \"رموز الكنوز\" للرسعني ٧/ ٣٩.\n(٧) في (ت) زيادة: شنبة عن.","vol":"23","page":307},{"text":"هذا القرآن أعجميًّا وعربيًّا، حتّى تكون بعض آياته أعجميًّا وبعضها عربيًّا، فأنزل الله تعالى هذِه الآية، وأنزل في القرآن بكلّ لسان، فمنه السِّجِّيل، وهي فارسية عُرِّبَت سَنك وَكِل (١).\nوالقراءة الصحيحة قراءة العامة بالاستفهام على التأويل الأول (٢). وقرأ حمزة والكسائي وأبو بكر بهمزتين (٣)، والباقون على أصولهم (٤).\n﴿قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى﴾\n[٢٥٩١] أخبرنا محمد بن نعيم (٥)، حدثنا الحسين بن الحسن بن أيوب (٦)، أخبرنا علي بن عبد العزيز (٧)، أخبرنا القاسم بن سلام (٨)،\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٤/ ١٢٦ بنحوه، وزاد السيوطي في \"الدر\" عزوه لعبد بن حميد ٥/ ٦٩٠، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٩.\n(٢) انظر: \"تفسير الطبري\" ٢٤/ ١٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٩.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٣)، \"الكشف\" لمكي ٢/ ٣٥٠، \"النشر\" لابن الجزري (ص ٢٧٥).\n(٤) قرأ قالون والبصري بتحقيق الأولى وتسهيل الثانية مع إدخال ألف بينهما، وورش في أحد وجهيه والمكي وابن ذكوان وحفص بتحقيق الأولى وتسهيل الثانية من غير إدخال ألف بينهما، وعن ورش أيضًا إبدالها ألفًا خالصة مع المد للساكنين، وشعبة والأخوان بهمزتين محققتين من غير إدخال. انظر: \"غيث النفع\" للصفاقسي (ص ٢٤٩)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٨٩).\n(٥) أبو عبد الله الحاكم، الإمام الحافظ، الثقة.\n(٦) الطوسي، الأديب الإمام، الحافظ، الثبت.\n(٧) البغوي، ثقة.\n(٨) أبو عُبيد، ثقة، فاضل، مصنف.","vol":"23","page":308},{"text":"حدثنا حجاج (١)، عن شعبة (٢)، عن موسى بن أبي عائشة (٣)، عن سليمان بن قتَّة (٤)، عن ابن عباس، ومعاوية، وعمرو بن العاص (٥)، أنّهم كانوا يقرؤون هذِه الحروف بكسر الميم: (وهو عليهم عَمٍ) (٦).\nوقرأ الباقون (٧) بفتح الميم على المصدر (٨)، واختاره أبو عبيد، قال: لقوله: ﴿هُدًى وَشِفَاءٌ﴾ فكذلك: ﴿عَمًى﴾ مصدر مثلهما، ولو أنّهما هادٍ وشافٍ لكان الكسر في (عمٍ) أجود، ليكون نعتًا مثلهما (٩).\n_________\n(١) المِصِّيصي، ثقة ثبت، لكنه اختلط في آخر عمره لما قدم بغداد قبل موته.\n(٢) شُعبة بن الحَجَّاج، ثقة حافظ متقن.\n(٣) أبو الحسن الكوفي، مولى آل جَعدة بن هُبيرة، ثقة عابد، وكان يرسل.\n(٤) التَّيمِي، مولاهم البصري، وثقه ابن معين.\n(٥) صحابة أجِلَّاء.\n(٦) [٢٥٩١] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nلم أجد من أخرجها غير المصنف، وذكرها الفراء في \"معاني القرآن\" ٣/ ٢٠، والطبري في \"تفسيره\" ٢٤/ ١٢٨، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٣٤) ونسبوها لابن عباس، والنحاس في \"إعراب القرآن\" ٤/ ٦٥ وذكر أن هذِه القراءة مخالفة للمصحف، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٦٩ وزاد نسبتها إلى عبد الله بن الزبير.\n(٧) في (ت): وقراءة الباقين.\n(٨) انظر: \"تفسير الطبري\" ٢٤/ ١٢٨ ورجحها على القراءة الأخرى، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٩.\n(٩) \"رموز الكنوز\" للرسعني ٧/ ٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٩.","vol":"23","page":309},{"text":"قال بعض أهل المعاني: قوله: ﴿أُولَئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ﴾ خبر لقوله: ﴿إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ﴾ (١).\n[٢٥٩٢] وحُدِّثتُ عن محمد بن جرير (٢)، قال: حدثني شيخ من أهل العلم، قال: سمعت عيسى بن عمر (٣) يسأل عمرو بن عبيد (٤) فقال: ﴿إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ﴾ أين خبره (٥)؟ فقال عمرو (٦): معناه في التفسير إنَّ الذين كفروا بالذّكر لما جاءهم كفروا به وإنّه لكتاب عزيز.\nقال عيسى بن عمر: أجدت يا أبا عثمان (٧).\nقوله: ﴿يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ﴾ مثل لقلة استماعهم واتباعهم\n_________\n(١) انظر: \"تفسير الطبري\" ٢٤/ ١٢٩، \"معالم التنزيل\" للبغوي ٧/ ١٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٦٩، \"تفسير النسفي\" ٣/ ٢٣٨.\n(٢) الإمام العلم المجتهد، صاحب التصانيف البديعة.\n(٣) النحوي، أبو عمر الثقفي، صدوق.\n(٤) ابن باب التميمي مولاهم، المعتزلي المشهور، كان داعية لبدعته، اتهمه جماعة مع أنه كان عابدًا.\n(٥) في (م): خبرهم.\n(٦) في (ت): عمر.\n(٧) [٢٥٩٢] الحكم على الإسناد:\nضعيف؛ فيه جهالة مَنْ دون الطبري، وكذلك شيخه، وفيه أيضًا عمرو بن عبيد معتزلي كان داعيةً لبدعته، واتهمه جماعة.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٤/ ١٢٩، والأخفش في \"معاني القرآن\" ٢/ ٦٨٤ بنحوه، وذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ١٢٢.","vol":"23","page":310},{"text":"وانتفاعهم بما يوعظون به، كأنهم ينادون إلى الإيمان والقرآن من حيث لا يسمعون لبعد المسافة (١).\n\n<span data-type=\"title\" id=toc-4664>٤٥ </span>- ﴿وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ﴾\nفمؤمن به وكافر، ومصدّق ومكذّب، كما اختلف قومك في كتابك ﴿وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ﴾ في تأخير العذاب ﴿لَقُضِيَ بَيْنَهُمْ﴾ لفرغ من عذابهم، وعجل إهلاكهم (٢)\n\n<span data-type=\"title\" id=toc-4665>٤٦ </span>- ﴿وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ (٤٥) مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ (٤٦)﴾\n\n<span data-type=\"title\" id=toc-4666>٤٧ </span>- قوله تعالى: ﴿إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ﴾\nفإنّه لا يعلمه غيره (٣)، وذلك أنّ المشركين، قالوا للنبي - ﷺ -: لئن كنت نبيًّا، فأخبرنا عن الساعة متى قيامها؟ وإن كنت لا تعلم ذلك فإنّك لست بنبيٍّ. فأنزل الله تعالى هذِه الآية (٤).\n﴿وَمَا تَخْرُجُ مِنْ ثَمَرَاتٍ﴾ صلة (٥)، قرأ ﴿ثَمَرَاتٍ﴾ بالجمع أهلُ المدينة\n_________\n(١) انظر: \"الوجيز\" للواحدي ٢/ ٩٥٨، \"معالم التنزيل\" للبغوي ٧/ ١٧٧، \"تفسير النسفي\" ٣/ ٢٤٠، \"تفسير الخازن\" ٤/ ٨٨.\n(٢) انظر: \"تفسير الطبري\" ٢٤/ ١٢٩، \"الوجيز\" للواحدي ٢/ ٩٥٨، \"معالم التنزيل\" للبغوي ٧/ ١٧٧، \"الجامع\" للقرطبي ١٥/ ٣٧٠.\n(٣) انظر: \"تفسير الطبري\" ٢٥/ ١، \"الوجيز\" للواحدي ٢/ ٩٥٨.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ٧/ ٢٦٤ وفيه أن اليهود هم من سأل رسول الله - ﷺ -.\n(٥) انظر: \"الجامع لأحكام القرآن\" ١٥/ ٣٧١، \"روح المعاني\" للآلوسي ٢٥/ ٢.","vol":"23","page":311},{"text":"والشام وحفص، وقرأ غيرهم: ﴿ثَمَرَةٍ﴾ على واحدة (١) ﴿مِنْ أَكْمَامِهَا﴾ أوعيتها (٢)، واحدتها: كُمّة، وهي كلّ ظرف لمال وغيره؛ ولذلك سمّي قِشر الكُفُرَّي (٣) الذي ينشق عن الثمرة كُمَّة (٤).\nقال ابن عباس: يعني الكفري قبل أن ينشق، فإذا انشقت فليست بأكمام (٥).\n﴿وَمَا تَحْمِلُ مِنْ أُنْثَى وَلَا تَضَعُ إِلَّا بِعِلْمِهِ﴾ يقول: إليه يردّ علم السّاعة كما يردُّ إليه علم الثمار والنتاج (٦).\n﴿وَيَوْمَ يُنَادِيهِمْ﴾ يعني: ينادي الله المشركين (٧) ﴿أَيْنَ شُرَكَائِي﴾ الذين كنتم تزعمون في الدّنيا أنّها آلهة (٨) ﴿قَالُوا﴾ يعني:\n_________\n(١) انظر: \"تفسير الطبري\" ٢٥/ ١، \"التيسير\" للداني (ص ٤٤٨)، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٥، \"تقريب المعاني\" (ص ٣٩٨). والمراد بأهل المدينة: نافع المدني، وأبو جعفر المدني، وأهل الشام: ابن عامر.\n(٢) \"الوجيز\" للواحدي ٢/ ٩٥٨، \"معالم التنزيل\" للبغوي ٧/ ١٧٨، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٥.\n(٣) في (ت): الكفراة. وقد جاء في \"لسان العرب\": الكَفَرُ والكُفُرى والكِفِرى والكَفَرى والكُفَرى وعاء طلع النخل، وهو أَيضًا الكافُورُ ويقال له: الكُفُرى والجُفُرى .. وكُفُرَّاه بالضم وتشديد الراء وفتح الفاء وضمها هو وعاء الطلع وقشره الأَعلى وكذلك كافوره وقيل هو الطَّلْعُ حين يَنْشَقُّ. ٥/ ١٤٤ (كفر).\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧١.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧٨، \"تفسير الخازن\" ٤/ ٨٨.\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧١، \"تفسير الخازن\" ٤/ ٨٨.\n(٧) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٢٦٥، \"تفسير ابن كثير\" ٧/ ١٢٣.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧١، \"تفسير الخازن\" ٤/ ٨٨.","vol":"23","page":312},{"text":"المشركين (١)، وقيل: الأصنام (٢)، يحتمل أن يكون القول راجعًا إلى العابدين وإلى المعبودين أيضًا (٣) ﴿آذَنَّاكَ﴾ أعلمناك (٤) وقيل: أسمعناك (٥) ﴿مَا مِنَّا مِنْ شَهِيدٍ﴾ شاهد أنّ لك شريكا، لما عاينوا القيامة تبرؤوا من الأصنام وتبرأت الأصنام منهم (٦).\n\n<span data-type=\"title\" id=toc-4667>٤٨ </span>- ﴿وَضَلَّ عَنْهُمْ مَا كَانُوا يَدْعُونَ﴾ يعبدون\n﴿مِنْ قَبْلُ﴾ في الدنيا (٧) ﴿وَظَنُّوا﴾ وأيقنوا (٨).\n﴿مَا لَهُمْ مِنْ مَحِيصٍ﴾ مهرب (٩)، ومي ﴿مَا﴾ هاهنا حرف، وليس باسم،\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ١٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧١، \"تفسير الخازن\" ٤/ ٨٨.\n(٢) \"معاني القرآن\" للفراء ٣/ ٢٠، \"معاني القرآن\" للنحاس ٦/ ٢٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧١.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧١.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٩٠)، \"معاني القرآن\" للفراء ٣/ ٢٠، \"الوجيز\" للواحدي ٢/ ٩٥٨، \"المحرر الوجيز\" لابن عطية ١٣/ ١٢٨ ونسبه لابن عباس.\n(٥) \"زاد المسير\" ٧/ ٢٦٥ ونسبه لمقاتل.\n(٦) انظر: \"الوجيز\" للواحدي ٢/ ٩٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧٢، \"فتح القدير\" للشوكاني ٤/ ٦٨٣.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧٨، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٥، \"تفسير الخازن\" ٤/ ٨٩.\n(٨) ورد هذا المعنى في أثرٍ أخرجه الطبري في \"تفسيره\" عن السدي ٢٥/ ٢ بنحوه، وذكره النَّحَّاس في \"معاني القرآن\" ٦/ ٢٨٣، والبغوي في \"تفسيره\" ٧/ ١٧٨، وابن الجوزي في \"زاد المسير\" ٧/ ٢٦٥.\n(٩) \"معالم التنزيل\" ٧/ ١٧٨، \"تفسير النسفي\" ٣/ ٢٤١، \"تفسير الخازن\" ٤/ ٨٩.","vol":"23","page":313},{"text":"فلذلك لم يعمل فيه الظنّ، وجعل الفعل مُلغى (١).\n\n<span data-type=\"title\" id=toc-4668>٤٩ </span>- ﴿لَا يَسْأَمُ﴾ لا يَمَلُّ (٢) ﴿الْإِنْسَانُ﴾ يعني: الكافر (٣)\n﴿مِنْ دُعَاءِ الْخَيْرِ﴾ أي: من دعائه بالخير ومسألته إياه ربّه، دليل هذا التأويل، قراءة عبد الله (٤): (لا يسأم الإنسان من دعاءٍ بالخير) (٥)، أي: بالصحّة والمال (٦) ﴿وَإِنْ مَسَّهُ الشَّرُّ فَيَئُوسٌ﴾ من روح الله ﴿قَنُوطٌ﴾ من رحمته (٧).\n\n<span data-type=\"title\" id=toc-4669>٥٠ </span>- ﴿وَلَئِنْ أَذَقْنَاهُ رَحْمَةً﴾ عافية ونعمة (٨)\n_________\n(١) ذكره الطبري في \"تفسيره\" عن بعض أهل البصرة ٢٥/ ٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٧٢.\n(٢) أخرج الطبري هذا المعنى في \"تفسيره\"، عن ابن زيد ٢٥/ ٣، وذكره النسفي في \"تفسيره\" ٣/ ٢٤١، والخازن في \"تفسيره\" ٤/ ٨٩.\n(٣) أخرج الطبري هذا المعنى في \"تفسيره\" عن السدي ٢٥/ ٣، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٧٢، والنسفي في \"تفسيره\" ٣/ ٢٤١، والخازن في \"تفسيره\" ٤/ ٨٩.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ١٣٠.\n(٥) ذكر هذِه القراءة الفراء في \"معاني القرآن\" ٣/ ٢٠، والطبري في \"تفسيره\" ٢٥/ ٣، والنَّحَّاس في \"معاني القرآن\" ٦/ ٢٨٤، وأبو حيان في \"البحر المحيط\" ٧/ ٤٨٢، وابن خالويه في \"مختصر الشواذ\" (ص ١٣٤).\n(٦) انظر: \"الوجيز\" للواحدي ٢/ ٩٥٨، \"المحرر الوجيز\" لابن عطية ١٣/ ١٣٠، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٥.\n(٧) \"معالم التنزيل\" للبغوي ٧/ ١٧٨، \"زاد المسير\" ٧/ ٢٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧٢، \"تفسير الخازن\" ٤/ ٨٩.\n(٨) انظر: \"بحر العلوم\" للسمرقندي ٢/ ٢٧٣، \"معالم التنزيل\" للبغوي ٧/ ١٧٩، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٦.","vol":"23","page":314},{"text":"﴿مِنَّا مِنْ بَعْدِ ضَرَّاءَ﴾ شدة وبلاء ﴿مَسَّتْهُ﴾ أصابته (١) ﴿لَيَقُولَنَّ هَذَا لِي﴾ أي: بعملي، وأنا محقوق بهذا (٢) ﴿وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُجِعْتُ إِلَى رَبِّي إِنَّ لِي عِنْدَهُ لَلْحُسْنَى﴾.\n[٢٥٩٣] أخبرنا الحسين بن محمد بن فنجويه (٣)، حدثنا أحمد بن إبراهيم بن شاذان (٤)، حدثنا عبيد الله (٥) بن ثابت (٦)، حدثنا أبو سعيد الكندي (٧)، حدثنا أحمد بن بشير (٨)، عن أبي شبرمة (٩)، عن الحسن ابن محمد بن علي بن أبي طالب (١٠)، قال: الكافر في أمنيتين، أما في الدّنيا، فيقول: ﴿وَلَئِنْ رُجِعْتُ إِلَى رَبِّي إِنَّ لِي عِنْدَهُ لَلْحُسْنَى﴾، وأما في الآخرة، فيقول: ﴿يَالَيْتَنِي كُنْتُ تُرَابًا﴾ (١١)\n_________\n(١) انظر: \"تفسير مقاتل بن سليمان\" ٣/ ١٧٠، \"معالم التنزيل\" للبغوي ٧/ ١٧٩، \"تفسير الخازن\" ٤/ ٨٩.\n(٢) \"تفسير مجاهد\" (ص ٥٧٢) بنحوه، وأخرجه الطبري في \"تفسيره\" عن مجاهد ٢٥/ ٣، وذكره الواحدي في \"الوجيز\" بنحوه ٢/ ٩٥٩ ولم ينسبه، والبغوي في \"تفسيره\" ٧/ ١٧٩ ولم ينسبه.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) ثقة ثبت صحيح السماع كثير الحديث.\n(٥) في جميع النسخ: عبد الله. والمثبت من ترجمته كما تقدم مرارًا.\n(٦) عبيد الله بن ثابت بن أحمد بن خازم، أبو الحسن الحريري، ثقة.\n(٧) عبد الله بن سعيد بن حُصين الأَشجّ، ثقة.\n(٨) المخزومي، أبو بكر الكوفي، صدوق، له أوهام.\n(٩) عبد الله بن شُبرُمَة بن طُفيل الضَّبي، ثقة فقيه.\n(١٠) في (م): رضوان الله عليهم. وفي (ت): ﵄. والحسن ثقة فقيه.\n(١١) سورة النبأ: ٤٠.","vol":"23","page":315},{"text":"﴿فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا عَمِلُوا وَلَنُذِيقَنَّهُمْ مِنْ عَذَابٍ غَلِيظٍ﴾ شديد (١).\n\n<span data-type=\"title\" id=toc-4670>٥١ </span>- ﴿وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاءٍ عَرِيضٍ (٥١)﴾\nكثير، والعرب تستعمل الطول والعرض كليهما في الكثرة، يقال: أطال فلان الكلام والدعاء، وأعرض، إذا أكثر (٢).\n\n<span data-type=\"title\" id=toc-4671>٥٢ </span>- ﴿قُلْ أَرَأَيْتُمْ إِنْ كَانَ﴾ القرآن (٣)\n﴿مِنْ عِنْدِ اللَّهِ ثُمَّ كَفَرْتُمْ بِهِ مَنْ أَضَلُّ مِمَّنْ هُوَ فِي شِقَاقٍ بَعِيدٍ﴾\n\n<span data-type=\"title\" id=toc-4672>٥٣ </span>- ﴿سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ﴾\nقال ابن عباس: يعني: منازل الأمم الخالية.\n_________\n= [٥٢٩٣] الحكم على الإسناد:\nحسن، رجاله ثقات؛ سوى أحمد بن بشير، صدوق له أوهام.\nالتخريج:\nلم أجد من أخرجه غير المصنف، وذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ١٣١، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٧٣ بنحوه، وأبو حيان في \"البحر المحيط\" ٧/ ٤٨٢ بنحوه.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧٣، \"البحر المحيط\" لأبي حيان ٧/ ٤٨٢، \"فتح القدير\" للشوكاني ٤/ ٦٨٤.\n(٢) ورد هذا المعنى في أثر أخرجه الطبري في \"تفسيره\" عن السدي ٢٥/ ٤ بنحوه، وانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٩٥)، \"معالم التنزيل\" للبغوي ٧/ ١٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧٣.\n(٣) انظر: \"الوجيز\" ٢/ ٩٥٩، \"معالم التنزيل\" ٧/ ١٧٩، \"تفسير الخازن\" ٤/ ٨٩، \"البحر المحيط\" ٧/ ٤٨٢.","vol":"23","page":316},{"text":"﴿وَفِي أَنْفُسِهِمْ﴾ بالبلايا والأمراض (١).\nوقال المنهال، والسدي: في الآفاق، يعني: ما يفتح لمحمد - ﷺ - من الآفاق، وفي أنفسهم: مكّة (٢). وقال قتادة: في الآفاق، يعني: وقائع الله في الأمم، وفي أنفسهم، يوم بدر (٣).\nوقال عطاء، وابن زيد: في الآفاق يعني: أقطار الأرض والسّماء من الشمس والقمر والنجوم والنبات والأشجار والجبال والأنهار والبحار والأمطار، وفي أنفسهم من لطيف الصنعة وبديع الحكمة. وسبيل الغائط والبول، حتّى إنّ الرجل ليأكل ويشرب من مكان واحد، ويخرج ما يأكل ويشرب من مكانين (٤).\n_________\n(١) ذكره السمرقندي في \"بحر العلوم\" ٣/ ١٨٨ بنحوه، والبغوي في \"تفسيره\" ٧/ ١٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ٣٧٤ بنحوه، والخازن في \"تفسيره\" ٤/ ٨٩.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٥/ ٥ عن السدي، وأخرج عن المنهال في معنى الآية قوله: ظهور محمد - ﷺ - على الناس، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٣٩٠) ونسبه لمجاهد، والنحاس \"معاني القرآن\" بنحوه ٦/ ٢٨٦ ونسبه لمجاهد، والواحدي في \"الوجيز\" ٢/ ٩٥٩ ولم ينسبه، والبغوي في \"تفسيره\" بنحوه ٧/ ١٧٩ وزاد نسبته لمجاهد والحسن، وأبو حيان في \"البحر المحيط\" ٧/ ٤٨٣ بنحوه، ورجحه على غيره من الأقوال موافقًا بذلك الطبري.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ١٧٩، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٧ وزاد نسبته إلى مقاتل، \"البحر المحيط\" لأبي حيان ٧/ ٤٨٣ وزاد نسبته إلى الضحاك.\n(٤) أخرجه الطبري في \"تفسيره\" عن ابن زيد ٥/ ٢٥، وذكره البغوي في \"تفسيره\" ٧/ ١٧٩، والخازن في \"تفسيره\" ٤/ ٨٩، والقرطبي ١٥/ ٣٧٤ - ٣٧٥.","vol":"23","page":317},{"text":"﴿حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ﴾ يعني: أن ما يريهم ويفعل (١) من ذلك هو الحقّ، وقيل: ﴿أَنَّهُ﴾ يعني الإسلام، وقيل: محمد - ﷺ -، وقيل: القرآن (٢).\n\n<span data-type=\"title\" id=toc-4673>٥٤ </span>- ﴿أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ (٥٣) أَلَا إِنَّهُمْ فِي مِرْيَةٍ مِنْ لِقَاءِ رَبِّهِمْ أَلَا إِنَّهُ بِكُلِّ شَيْءٍ﴾.\n_________\n(١) في (م): ويعمل.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ١٨٩، \"زاد المسير\" لابن الجوزي ٧/ ٢٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٥/ ٣٧٥، \"فتح القدير\" للشوكاني ٤/ ٦٨٥.","vol":"23","page":318},{"text":"<span data-type=\"title\" id=toc-4674>٤٢ - سُورَة الشُّورَى</span>","vol":"23","page":319},{"text":"سورة (حم عسق) (١)\nمكّية (٢)، وهي ثلاثة آلاف وخمسمائة وثمانية وثمانون حرفًا، وثمانمائة وستّ وستّون كلمة، وثلاث وخمسون آية (٣).\n[٢٥٩٤] أخبرنا سعيد بن محمد بن محمد المقري (٤)، أخبرنا محمد بن جعفر بن الحيري (٥)،\n_________\n(١) \"جامع البيان\" للطبري ٢٥/ ٦، \"تفسير القرآن\" لعبد الرزاق ٢/ ١٩٥، \"تفسير مجاهد\" (٥٧٣).\nوتسمى أيضًا سورة الشورى، انظر: \"زاد المسير\" لابن الجوزي ٧/ ٢٧٠، \"تفسير الخازن\" ٤/ ٨٩، \"روح المعاني\" للألوسي ٢٥/ ١٠.\n(٢) ذكر السيوطي في \"الدر المنثور\" أن ابن مردويه أخرج عن ابن عباس وابن الزبير - ﵄ -: نزلت ﴿حم (١) عسق﴾ بمكة. واللفظ لابن عباس ٥/ ٦٩٢، \"معالم التنزيل\" للبغوي ٧/ ١٦٣، \"بحر العلوم\" للسمرقندي ٣/ ١٨٩، وذكر ابن قتيبة في \"غريب القرآن\" (ص ٣٩١)، والأشموني في \"منار الهدى\" (ص ٢٤٨): أن سورة الشورى مكية كلها.\nوحكى الماوردي في \"النكت والعيون\" ٥/ ١٩١، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١: أن هذِه السورة مكية في قول الحسن وعطاء وعكرمة وجابر، وقال ابن عباس وقتادة: إلا أربع آيات منها أنزلت بالمدينة ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ﴾ إلى آخرها. وانظر أيضًا \"البحر المحيط\" لأبي حيان، وزاد: وقال مقاتل: فيها مدني قوله: ﴿ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ﴾ إلى ﴿الصُّدُورِ﴾ ٧/ ٤٨٦.\n(٣) انظر: \"البيان في عد آي القرآن\" (ص ٢٢١)، \"منار الهدى\" (ص ٢٤٨)، \"اللباب\" لابن عادل ١٧/ ١٦١.\n(٤) أبو عثمان الزعفراني الحيري، ثقة صالح.\n(٥) محمد بن جعفر بن محمد بن مطر، أبو عمرو المزكي، عدل ضابط.","vol":"23","page":321},{"text":"حدثنا إبراهيم بن شريك الكوفي (١)، حدثنا أحمد بن عبد الله بن يونس اليربوعي (٢)، حدثنا سلام بن سليم (٣)، حدثنا هارون بن كثير (٤)، عن زيد بن أسلم، عن أبيه (٥)، عن أبي أُمامة (٦)، عن أُبي بن كعب (٧)، قال: قال رسول الله - ﷺ -: \"من قرأ سورة حم عسق كان ممن تصلي عليه الملائكة، ويستغفرون له، ويسترحمون له\" (٨).\n_________\n(١) إبراهيم بن شريك بن الفضل بن خالد بن خليد، أبو إسحاق الأسدي، الكوفي، الإمام المحدث الثقة.\n(٢) أبو عبد الله الكوفي، ثقة حافظ.\n(٣) أبو سليمان المدائني، متروك.\n(٤) مجهول.\n(٥) زيد بن أسلم عن أبيه، قال الحافظ: هو تحريف، والصواب، زيد بن سالم جهله أحمد، وقال الذهبي: زيد عن أبيه نكرة.\n(٦) أبو أمامة، صدي بن عجلان صحابي مشهور.\n(٧) أُبي بن كعب، صحابي مشهور.\n(٨) [٢٥٩٤] الحكم على الإسناد:\nالإسناد ضعيف جدا، والحديث موضوع، فيه سلام بن سليم: متروك، وهارون ابن كثير: مجهول.\nالتخريج:\nانظر أول سورة فصلت، وقد تقدم تخريجه مرارًا.","vol":"23","page":322},{"text":"قوله تعالى:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4675>١ </span>- ﴿حم (١) عسق <span data-type=\"title\" id=toc-4676>(٢)﴾</span>\n[٢٥٩٥] سمعت أبا عثمان بن أبي بكر الزعفراني المقري (١)، يقول: سمعت شيخي يقول: سمعت أبا بكر عبد المؤمن (٢) يقول: سألت الحسين بن الفضل (٣) لِمَ قطّع ﴿حم (١) عسق﴾ ولم تقطّع ﴿كهيعص﴾ و﴿المر﴾ و﴿المص﴾؟ قال: لكونها بين سور أوائلها ﴿حم﴾، فجرت مجرى نظائرها، قبلها وبعدها، فكان ﴿حم﴾ مبتدأ، ﴿عسق﴾ خبره، ولأنّهما عدا آيتين، وعدت أخواتها التي كتبت موصولة آية واحدة. (٤)\n_________\n(١) أبو عثمان المقرئ الزعفراني، الحيري، ثقة صالح.\n(٢) عبد المؤمن بن سعيد بن ناصح، أبو بكر المؤدب الرازي.\nقال عنه أبو حاتم: كان صدوقا. انظر: \"الجرح والتعديل\" ٦/ ٦٧.\n(٣) الحسين بن الفضل بن عُمير، أبو علي البجلي الكوفي، النيسابوري، ذكره الذهبي في \"الميزان\"، ورد عليه الحافظ، وعاب عليه ذكره في كتابه.\n(٤) [٢٥٩٥] الحكم على الإسناد:\nهذا الإسناد غير مقبول؛ لأن فيه راويًا مبهمًا، وهو شيخ سعيد بن محمد، أبو عثمان الزعفراني.\nالتخريج:\nلم أجده مسندا عند غير المصنف، وقد ذكره البغوي في \"تفسيره\" ٧/ ١٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١/ ١٦، والخازن في \"تفسيره\" ٤/ ٩٠، وابن عادل في \"اللباب\" ١٧/ ١٦١.","vol":"23","page":323},{"text":"وقيل: لأنّ أهل التأويل لم يختلفوا في ﴿كهيعص﴾ وأخواتها، أنّها حروف التهجي لا غير، واختلفوا في ﴿حم﴾، فأخرجها بعضهم من حيز حروف التهجي، وجعلوها فعلًا، وقالوا: معنى (١) ﴿حم﴾، أي: قضي ما هو كائن إلى يوم القيامة (٢).\nفأمّا تفسيرها:\n[٢٥٩٦] فأخبرني عقيل بن محمد بن أحمد الفقيه (٣)، أنّ أبا الفرج القاضي المعافى بن زكريا (٤)، أخبره عن محمد بن جرير الطبري (٥)، حدثني أحمد (٦)، حدثني عبد الوهاب بن نجدة يعني: الحوطي (٧)، حدثنا أبو المغيرة عبد القدوس بن الحجاج (٨)، عن أرطاة بن\n_________\n(١) في (م) و(ت): (معناها).\n(٢) \"معالم التنزيل\" للبغوي ٧/ ١٨٣، \"تفسير الخازن\" ٤/ ٩٠، \"اللباب لابن عادل\" ١٧/ ١٦٢ بنحوه.\n(٣) لم أجده.\n(٤) أبو الفرج النهرواني، العلامة الفقيه الحافظ الثقة.\n(٥) أبو جعفر الطبري، الإمام العلم المجتهد، صاحب التصانيف.\n(٦) أحمد بن زهير بن حرب بن شداد البغدادي، أبو بكر بن أبي خيثمه، ثقة حافظ متقن.\n(٧) عبد الوهاب بن نجدة الحَوطي، أبو محمد الجَبَلي.\nقال يعقوب بن الحمصي: ثبت ثقة، وقال ابن حجر: ثقة، (ت ٢٣٢ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ت ٣٧٨، \"الكاشف\" للذهبي ١/ ٦٧٥، \"تهذيب التهذيب\" لابن حجر ٦/ ٣٩٥، \"تقريب التهذيب\" لابن حجر ١/ ٥٢٩.\n(٨) عبد القدوس بن الحَجَّاج الخَولاني، أبو المُغيرة الحِمصي، ثقة.","vol":"23","page":324},{"text":"المنذر (١)، قال: جاء رجل إلى ابن عباس، فقال له وعنده حذيفة بن اليمان: أخبرني عن تفسير قول الله تعالى: ﴿حم (١) عسق﴾ قال: فأطرق ثمّ أعرض عنه، ثمّ كرّر مقالته فأعرض، فلم يجبه بشيء، وكره مقالته، ثمّ ذكرها الثالثة، فلم يجبه شيئًا، فقال له حذيفة: أنا أنبئك بها، قد عرفت لِمَ كرهها، نزلت في رجل من أهل بيته، يقال له: عبد الإله أو عبد الله، ينزل على نهر من أنهار المشرق، يبنى عليه مدينتان يشق النهر بينهما شقا، فإذا أذن الله تعالى في زوال ملكهم وانقطاع دولتهم ومدّتهم بعث الله تعالى على إحداهما نارًا ليلًا، فتصبح سوداء مظلمة قد احترقت كلّها حتى كأنها لم تكن مكانها، فتصبح صاحبتها متعجبة كيف أُقلِبت (٢)، فما هو إلاّ بياض يومها ذلك حتّى يجمع فيها كلّ جبّار عنيد منهم، ثمّ يخسف الله تعالى بها وبهم جميعًا، فذلك قوله تعالى: ﴿حم (١) عسق﴾. يعني عزيمة من الله، وفتنة وقضاء ﴿حم (١) عسق﴾ (ع) يعني عدلًا منه، (سين) يعني: ستكون فتنة (٣)، (قاف) يعني: واقع بهاتين المدينتين (٤).\n_________\n(١) أرطاة بن المنذر بن الأسود بن ثابت الألهاني، أبو عدي الحمصي، ثقة.\n(٢) في هامش الأصل، و(ت): (أفلتت).\n(٣) (فتنة) ليست في (م) و(ت).\n(٤) [٢٥٩٦] الحكم على الإسناد:\nرجاله ثقات، غير شيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ٦ من طريق أحمد بن زهير، به بمثله، وأخرجه =","vol":"23","page":325},{"text":"ونظير هذا التفسير:\n[٢٥٩٧] ما أخبرنا عبد الله بن حامد (١)، حدثنا محمد بن محمد بن الحسن (٢)، حدثنا عبد الله بن مخلد (٣)، حدثنا إسحاق بن بشر الكاهلي (٤)، حدثنا عمار بن سيف الضبي أبو عبد الرّحمن (٥)، عن\n_________\n= نعيم بن حماد في \"الفتن\" (٥٦٨)، ومن طريقه أخرجه الخطيب البغدادي في \"تاريخه\" ١/ ٤٠ عن أبي المغيرة به، وفيه: عن أرطاة عمن حدثه، وعزاه السيوطي لابن أبي حاتم، كما في \"الدر\" ٥/ ٦٩٢، وذكره ابن كثير في \"تفسيره\" ٧/ ١٢٥ وقال: إنه أثر غريب عجيب منكر، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢. وقد علق الشيخ الشنقيطي على هذا الأثر بقوله: ومع استغراب ابن كثير إياه واستنكاره له فقد وقع مثل ما يشير إليه الحديث على ثورة العراق على عبد الإله في بغداد حيث يشقها النهر شقين، وأنه من آل البيت، وقد وقع بها ما جاء وصفه في الأثر المذكور انظر \"أضواء البيان\" ٨/ ٢٤٦.\n(١) أبو محمد الماهاني الأصبهاني، الوزان، لم يذكر بجرح أو تعديل.\n(٢) محمد بن محمد بن الحسن بن الحارث الكَازِرِي، أبو الحسن، صحيح السماع مقبول في الرواية.\n(٣) عبد الله بن مخلد بن خالد بن عبد الله التَّميمي، أبو محمد، ويقال: أبو بكر النيسابوري النَّحوي. روى عنه أبو داود، وابن خزيمة، قال ابن حجر: راوي كتب أبي عبيد بخراسان. (ت ٢٦٠ هـ)، لم يذكر بجرح أو تعديل.\nانظر: \"تهذيب الكمال\" للمزي ١٦/ ١١٢، \"الكاشف\" للذهبي ١/ ٥٩٦، \"تهذيب التهذيب\" لابن حجر ٦/ ٢٣، \"تقريب التهذيب\" ١/ ٤٤٨.\n(٤) إسحاق بن بشر الكاهلي، أبو يعقوب الكوفي، كذاب.\n(٥) عَمَّار بن سيف الضبي، أبو عبد الرحمن الكوفي.\nضعفه أبو زرعة والبزار وأبو حاتم، وقال الدارقطني: كوفي متروك، وقال ابن الجارود عن البخاري: لا يتابع، منكر الحديث، ذاهب، قال ابن حجر: ضعيف الحديث، وكان عابدا، من التاسعة، إلا أنه قديم الموت، مات بعد الستين. =","vol":"23","page":326},{"text":"عاصم الأحول (١)، عن أبي عثمان النهدي (٢) عن جرير بن عبد الله (٣)، قال: سمعت رسول الله - ﷺ - يقول: \"تبنى مدينة بين دجلة (٤) ودجيل (٥) وقُطرَبُّل (٦) والصّراة (٧) يجتمع فيها جبابرة أهل الأرض، تجبى إليها الخزائن، يخسف بها -وقال مرة: \"يخسف بأهلها\"- فلهي أسرع ذهابًا في الأرض من الوتد الحديد في الأرض الرخوة\" (٨).\n_________\n= انظر: \"الكامل\" لابن عدي ٥/ ٧٠، \"الكاشف\" للذهبي ٢/ ٥١، \"تهذيب التهذيب\" لابن حجر ٧/ ٣٣٩، \"تقريب التهذيب\" ٢/ ٤٧.\n(١) عاصم بن سليمان الأحول، أبو عبد الرحمن البصري، ثقة.\n(٢) عبد الرحمن بن مِلّ بن عمرو بن عدي، ثقة ثبت عابد.\n(٣) صحابي مشهور.\n(٤) دِجلَة: يعتبر نهر دجلة من أشهر أنهار العرب، ينبع من جبال الأناضول بتركيا، ويجتاز العراق من شماله إلى جنوبه، حيث يلتقي بنهر الفرات في جنوب العراق فيكونان معًا شط العرب الذي يصب في الخليج العربي، وعلى ضفتي دجلة تقع بغداد عاصمة العراق. انظر: \"معجم البلدان\" ٢/ ٤٤٠، \"المعالم الجغرافية في السيرة النبوية\" ١/ ٢٧٣، \"التعريف بالأماكن الواردة في البداية\" ٢/ ٣٨٦.\n(٥) دُجيل: اسم نهر في موضعين، أحدهما مخرجه من أعلى بغداد بين تكريت وبينها ..، ودجيل الآخر نهر بالأهواز حفره أزدشير بن بابك ومخرجه من أرض أصبهان ومصبه في بحر فارس قرب عبادان. انظر: \"معجم البلدان\" ٢/ ٤٩٣.\n(٦) قُطرَبُّل: كلمة أعجمية، اسم قرية بين بغداد وعُكبرا، وتعرف في وقتنا الحاضر بمدينة الكاظمية، سميت بذلك تيمنا وتغليبا لاسم الإمام الكاظم الذي دفن فيها. انظر: \"معجم البلدان\" لياقوت ٤/ ٣٧١.\n(٧) الصراة: بالفتح، نهران ببغداد، الصراة الكبرى والصراة الصغرى. انظر \"معجم البلدان\" ٣/ ٣٩٩.\n(٨) [٢٥٩٧] الحكم على الإسناد:\nفيه إسحاق بن بشر متهم بالوضع والكذب، وعمار بن سيف الضبي ضعيف. =","vol":"23","page":327},{"text":"وذكر عن ابن عباس أنّه كان يقرأ (حم سق) بغير عين، ويقول: إنّ السين فيها كلّ فرقة كائنة، وإنّ القاف كلّ جماعة كائنة.\nويقول: إنّ عليًّا إنّما كان يعلم الفتن بهما.\n_________\n= التخريج:\nأخرجه الحسين بن إسماعيل المحاملي في \"أماليه\" (ص ٣٥٠) (رقم ٣٨٥) من طريق عمار بن سيف به بنحوه.\nوأخرجه ابن عدي في \"الكامل\"، من طريق عمار بن سيف به بنحوه ٥/ ٧١ وقال: هذا حديث منكر، لا يروى إلا عن عمار بن سيف، وقد رد أبو إسحاق الحويني في كتابه: \"تنبيه الهاجد إلى ما وقع من النظر في كتب الأماجد\" ١٠/ ٤ على ابن عدي حيث قال: لم يتفرد به عمار بن سيف. فتابعه سفيان الثوري، وسيف بن محمد، ومحمد بن جابر فرووه عن عاصم الأحول بسنده سواء .. والحديث باطل ولا يصح من وجه من الوجوه، والله أعلم.\nوأخرجه أبو عمرو الداني في \"السنن الواردة في الفتن\" باب ما جاء في الخسف والقذف والمسخ ٣/ ٧١٩ (رقم ٣٥٠) من طريق عمار بن سيف قال: حدثنا سفيان الثوري عن عاصم به بنحوه، وأخرجه في باب ما جاء في خراب الكوفة ٤/ ٩٠٥ (رقم ٤٦٩) من طريق عمار بن سيف به بنحوه.\nوأخرجه الخطيب البغدادي في \"تاريخه\" من عدة طرق مدارها على عمار بن سيف في باب ذكر أحاديث في الثلب لبغداد والطعن علي أهليها وبيان فسادها وعللها وشرح أحوال رواتها وناقليها ١/ ٢٨.\nوأخرجه ابن الجوزي في \"الموضوعات\" من حديث أنس - ﵁ -، وله طريقان مدارهما على سفيان الثوري عن أبي عبيد عن أنس بنحوه، وأخرجه من حديث جرير، وله ستة عشر طريقا، وبعد أن أورد جميع الطرق قال: هذا لا يصح، ولا له أصل وذكر قول أحمد بن حنبل: ليس لهذا الحديث أصل، انظر \"الموضوعات\" ٢/ ٦٢.","vol":"23","page":328},{"text":"وكذلك هو في مصحف عبد الله (حم سق) (١).\nوقال عكرمة: سأل نافع بن الأزرق ابن عباس عن قوله: ﴿حم (١) عسق﴾، فقال: (ح) حلمه، (م) مجده، (عين) علمه، (سين) سناؤه، (ق) قدرته، أقسم الله تعالى بها. (٢)\nوفي رواية أبي الجوزاء أنّ ابن عباس قال لنافع: (ع) فيها عذاب، (سين) فيها مسخ، (قاف) فيها قذف.\nيدلّ عليه ما روي في حديث مرفوع أنّ النبي - ﷺ - لما نزلت هذِه الآية عرفت الكآبة في وجهه، فقيل له: ما هذِه الكآبة يا رسول الله؟ قال: \"أخبرت ببلاء ينزل، من خسف ومسخ وقذف، ونار تحشرهم وريح تقذفهم في اليم، آيات متتابعات متصلة بنزول عيسى، وخروج الدجال\".\nوقال شهر بن حوشب وعطاء بن أبي رباح: (حا) حرب يعز فيها الذليل ويذل فيها العزيز في قريش، ثمّ تُفضى إلى العرب، ثمّ تُفضى إلى العجم، ثمّ تمتد إلى خروج الدجال.\nوقال بعضهم: (ح) حرب في أهل مكّة تجحف بهم حتّى يأكلوا الجيف وعظام الموتى، (ميم) ملك يتحول من قوم إلى قوم، (عين) عدو لقريش يقصدهم، (سين) سيئ يكون فيهم، (قاف) قدرة الله النافذة في خلقه.\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢١، \"تفسير الطبري\" ٢٥/ ٦، \"المحتسب\" (ص ٥٩٩)، \"مختصر الشواذ\" (ص ١٣٤)، \"المحرر الوجيز\" ٥/ ٢٥.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢.","vol":"23","page":329},{"text":"وقال بكر بن عبد الله المزني: (ح) حرب تكون بين قريش والموالي، فتكون الغلبة لقريش على الموالي، (م) ملك بني أُمية، (ع) علو ولد العبّاس، (سين) سناء المهدي (ق) قوة عيسى بن مريم حين ينزل، فيقتل النصارى ويخرب البيع.\nوقال محمد بن كعب: أقسم الله بحلمه ومجده وعلوه وسمائه وقدرته أن لا يعذب من عاد إليه بلا إله إلاّ الله مخلصًا له من قلبه. وقال جعفر بن محمد وسعيد بن جبير: (حا) من رحمن، (ميم) من مجيد، (عين) من عالم، (سين) من قدوس، (قاف) من قاهر.\nالسدي: هو من الهجاء المقطع، (حا) من الحكيم، (ميم) من المجيد، (عين) من العزيز، (سين) من السلام، (ق) من القادر.\nوقيل: هذا في شأن محمد - ﷺ -، (فالحاء) حوضه المورود، و(الميم) ملكه الممدود، و(العين) عزه الموجود، و(السين) سناؤه المشهود، و(القاف) قيامه في المقام المحمود، وقربه في الكرامة إلى المعبود.\nوقال ابن عباس: ليس من نبيّ صاحب كتاب إلاّ وقد أوحيت إليه ﴿حم (١) عسق (٢)﴾، فلذلك، قال:\n\n<span data-type=\"title\" id=toc-4677>٣ </span>- ﴿كَذَلِكَ يُوحِي إِلَيْكَ﴾\nقرأ ابن كثير بفتح الحاء، ومثله روى عباس (١)، عن أبي عمرو\n_________\n(١) في الأصل و(م): (عياش)، وهو تصحيف، والمثبت من (ت) وهو عباس بن الفضل الواقفي.","vol":"23","page":330},{"text":"ورفع (١) الاسم بالبيان، كأنّه لما قال: يوحِي إليك، قيل: من الذي يوحِي (٢)؟ قال: اللهُ، وهو كقراءة من قرأ ﴿يُسَبِّحُ لَهُ فِيهَا﴾ (٣) بفتح الباء <span data-type=\"title\" id=toc-4678>(٤) </span><span data-type=\"title\" id=toc-4679>(٥)</span>، الباقون: ﴿يُوحِى﴾ بكسره (٦).\n﴿وَإِلَى الَّذِينَ مِنْ قَبْلِكَ اللَّهُ الْعَزِيزُ الْحَكِيمُ﴾ وقال مقاتل: نزل حكمها على الأنبياء.\n\n٤ - قوله تعالى: ﴿لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَهُوَ الْعَلِيُّ الْعَظِيمُ (٤) تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْ فَوْقِهِنَّ﴾ (٧)\nأي: من عظمة الله وجلاله فوقهنّ.\nقال ابن عباس: تكاد السّماوات كلّ واحدة منها تنفطر فوق التي\n_________\n(١) في (م): (ووقع).\n(٢) في (م): (من الذي أوحى إليك وإلى الذين من قبلك).\n(٣) النور: ٣٦.\n(٤) قرأ هذِه القراءة أبو بكر وابن عامر، انظر: \"الكشف\" ٢/ ٢٤٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٢.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٢١، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٢، \"البحر المحيط\" ٧/ ٤٨٦ وزاد نسبتها لابن مجاهد، \"الإتحاف\" (ص ٤٩١).\n(٦) \"التيسير\" (ص ٤٤٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٢، \"البحر المحيط\" ٧/ ٤٨٦، \"الإتحاف\" (ص ٤٩١).\n(٧) في الأصل و(م) و(ت) (ينفطرن)، وجاء في هامش الأصل (ينفطرن) بالنون أبو عمرو وَأبو بكر، وفي هامش (ت): قرأ ابن عامر وعاصم في رواية أبي بكر (ينفطِرن) بالنون وتخفيف الطاء وكسرها، وقرأ الباقون ﴿يَتَفَطَّرْنَ﴾ بتاء مفتوحة مع تشديد الطاء وفتحها، وقد ذكر في آخر مريم .. .","vol":"23","page":331},{"text":"تليها من قول المشركين: اتخذ الله ولدا. نظيرها قوله ﷿: ﴿تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنْشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا (٩٠) أَنْ دَعَوْا لِلرَّحْمَنِ وَلَدًا (٩١)﴾ (١).\n﴿وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ﴾ من المؤمنين، بيانها ويستغفرون للَّذين آمنوا.\n﴿أَلَا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ﴾ قال الحكماء: هيَّب وعظّم في الابتداء، ثمّ بشّر ولطف في الانتهاء.\n\n<span data-type=\"title\" id=toc-4680>٦ </span>- ﴿وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ اللَّهُ حَفِيظٌ عَلَيْهِمْ﴾ يحفظ أعمالهم ويحصي عليهم أفعالهم ليجازيهم بها ﴿وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ﴾ إن عليك إلاّ البلاغ.\n\n<span data-type=\"title\" id=toc-4681>٧ </span>- ﴿وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِتُنْذِرَ أُمَّ الْقُرَى﴾ مكّة،\n﴿وَمَنْ حَوْلَهَا﴾ يعني: أهلها ﴿وَتُنْذِرَ يَوْمَ الْجَمْعِ﴾ أي: بيوم الجمع ﴿لَا رَيْبَ فِيهِ فَرِيقٌ﴾ أي: منهم فريق ﴿فِي الْجَنَّةِ﴾ فضلًا، وهم المؤمنون. ﴿وَفَرِيقٌ فِي السَّعِيرِ﴾ عدلًا، وهم الكافرون.\n[٢٥٩٨] حدثنا الإمام أبو منصور الحمشاذي ﵀ (٢)، حدثنا أبو العباس الأصم (٣)، حدثنا أبو عثمان سعيد بن عثمان بن حبيب\n_________\n(١) مريم: ٩٠ - ٩١.\n(٢) محمد بن عبد الله بن محمد بن حمَشاذ، النيسابوري، قال عنه السبكي: الإمام علمًا ودينًا.\n(٣) محمد بن يعقوب بن يوسف، أبو العباس النيسابوري، ثقة.","vol":"23","page":332},{"text":"التنوخي (١)، حدّثنا بشر بن بكر (٢)، حدّثنا سعيد بن عثمان (٣)، عن أبي الزاهرية حدير بن كريب (٤)، عن عبد الله بن عمرو بن العاص (٥) وكان النبيّ - ﷺ - يفضّل عبد الله على أبيه.\n[٢٥٩٩] وأخبرنا أبو عبد الله بن فنجويه الدينوري (٦)، حدّثنا أبو بكر بن مالك القطيعي (٧)، حدّثنا عبد الله بن أحمد بن حنبل (٨)، حدثني أبي (٩)، حدّثنا هاشم بن القاسم (١٠)، حدّثنا ليث (١١)، حدثني أبو قبيل المعافري (١٢) عن شفي الأصبحي (١٣) عن عبد الله\n_________\n(١) سعيد بن عثمان التنوخي، أبو عثمان الحمصي.\nقال ابن أبي حاتم: محله الصدق، وضعفه الدارقطني.\nانظر: \"الجرح والتعديل\" ٤/ ٤٧، \"موسوعة الدارقطني\" ١٧/ ١٨.\n(٢) بشر بن بكر التِّنِّيسي، أبو عبد الله البَجَلي، ثقة يغرب.\n(٣) هكذا في النسخ، ولعل صوابه سعيد بن سنان، وهو أبو مهدي الشامي، متروك، ورماه الدارقطني وغيره بالوضع.\n(٤) حُدير بن كُريب الحضرمي، ويقال: الحِميري، صدوق.\n(٥) الصحابي المشهور.\n(٦) ثقة، كثير الرِّواية للمناكير.\n(٧) أحمد بن جعفر بن حمدان بن مالك، ثقة.\n(٨) أبو عبد الرحمن البغدادي، ثقة.\n(٩) أبو عبد الله المروزي، ثم البغدادي، ثقة حافظ فقيه حجة.\n(١٠) هاشم بن القاسم بن مسلم اللَّيثي، أبو النضر البغدادي، ثقة ثبت.\n(١١) اللَّيث بن سعد بن عبد الرحمن، أبو الحارث المصري، ثقة ثبت فقيه، إمام.\n(١٢) حُيَيّ بن هانئ بن ناضر بن يُمنع، أبو قَبِيل المَعَافِري المصري، صدوق يهم.\n(١٣) شُفيُّ بن ماتِع الأصبحي، ثقة.","vol":"23","page":333},{"text":"بن عمرو، قال: خرج علينا رسول الله - ﷺ - ذات يوم، قابضًا على كفَّيه ومعه كتابان، فقال: \"أتدرون ما هذان الكتابان؟ \"، قلنا: لا يا رسول الله. فقال للّذي في يده اليمنى: \"هذا كتاب من ربّ العالمين بأسماء أهل الجنّة وأسماء آبائهم وعشائرهم وعدتهم قبل أن يستقروا نطفًا في الأصلاب، وقبل أن يستقروا نطفًا في الأرحام إذ هم في الطينة منجدلون، فليس بزايد فيهم، ولا ناقص منهم إجمال من الله تعالى عليهم إلى يوم القيامة\"، ثمّ قال للّذي في يساره: \"وهذا كتاب من ربّ العالمين، بأسماء أهل النَّار وأسماء آبائهم وعشائرهم وعدتهم، قبل أن يستقروا نطفًا في الأصلاب وقبل أن يستقروا نطفًا في الأرحام إذ هم في الطينة منجدلون، فليس بزايد فيهم ولا ناقص منهم، إجمال من الله تعالى عليهم إلى يوم القيامة\". فقال عبد الله بن عمرو: ففيم العمل إذا؟ قال: \"اعملوا وسددوا وقاربوا، فإن صاحب الجنّة يختم له بعمل أهل الجنّة وإن عَمِلَ أي عَمَل، وإنّ صاحب النّار يختم له بعمل أهل النّار وإن عَمِلَ، أي عَمَل\".\nثمّ قال: ﴿فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ﴾ عدل من الله تعالى\" (١).\n\n<span data-type=\"title\" id=toc-4682>٨ </span>- قوله تعالى: ﴿وَلَوْ شَاءَ اللَّهُ لَجَعَلَهُمْ أُمَّةً وَاحِدَةً﴾ على ملّة واحدة.\n﴿وَلَكِنْ يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمُونَ﴾ الكافرون ﴿مَا لَهُمْ مِنْ وَلِيٍّ وَلَا\n_________\n(١) [٢٥٩٨، ٢٥٩٩] الحكم على الإسناد:\nأخرجه المصنف بإسنادين الأوَّل فيه سعيد بن سنان متروك، والثاني فيه أبو قبيل المعافري يهم.","vol":"23","page":334},{"text":"نَصِيرٍ﴾.\n\n<span data-type=\"title\" id=toc-4683>٩ </span>- ﴿أَمِ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ فَاللَّهُ هُوَ الْوَلِيُّ﴾ لا سواه ﴿وَهُوَ يُحْيِ الْمَوْتَى﴾ مجازه: لأنَّه يحيي الموتى. ﴿وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾\n\n<span data-type=\"title\" id=toc-4684>١٠ </span>- ﴿وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ﴾ في الدين\n﴿فَحُكْمُهُ إِلَى اللَّهِ ذَلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ﴾\n\n<span data-type=\"title\" id=toc-4685>١١ </span>- ﴿فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا﴾ حلائل\nوإنَّما قال: ﴿مِنْ أَنْفُسِكُمْ﴾ لأنَّه خلق حواء من ضلع آدم ﵇ ﴿وَمِنَ الْأَنْعَامِ أَزْوَاجًا يَذْرَؤُكُمْ﴾ يخلقكم ويعيشكم ﴿فِيهِ﴾ أي: في الرحم، وقيل: في البطن، وقيل: في الروح، وقيل: في هذا الوجه من الخليقة.\nقال مجاهد: نسلًا بعد نسل، من النَّاس والأنعام، وقيل: (في) بمعنى الباء؛ أي: يذرؤكم به، قال ابن كيسان: يكثركم.\n﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ المثل صلة مجازه: ليس كهو شيء، فأدخل المثل توكيدًا للأمر كقوله: ﴿فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنْتُمْ بِهِ﴾ (١) وفي حرف ابن مسعود: (فإن آمنوا بما أمنتم به) قال أوس بن حجر:\nوقتلى كمثل جذوع النخيل ... يغشاهم سيل منهمر\nأي: كجذوع، وقال آخر:\n_________\n(١) البقرة: ١٣٧.","vol":"23","page":335},{"text":"سعد بن زيد إذا أبصرت فضلهم ... ما إن كمثلهم في النّاس من أحد\nوقال آخر:\nليس كمثل الفتى زهير ... خلق يوازيه في الفضائل\nوقيل: (الكاف) صلة مجازه: ليس مثله شيء، يقول الراجز:\nوصاليات ككما يُؤتَفَيْن\nفأدخل على الكاف كافًا تأكيدًا للتشبيه، وقال آخر:\nيقي العباديق عن الطَّريق\nفلص عن كبيضة في نيق\nفأدخل الكاف مع عن.\n﴿وَهُوَ السَّمِيعُ الْبَصِيرُ﴾\n\n<span data-type=\"title\" id=toc-4686>١٢ </span>- ﴿لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ إِنَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (١٢)﴾","vol":"23","page":336},{"text":"<span data-type=\"title\" id=toc-4687>١٣ </span>- ﴿شَرَعَ﴾ بين، وسن ﴿لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا﴾\nوهو أول أنبياء الشريعة.\n﴿وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى﴾ واختلفوا في وجه الآية، فقال قتادة: تحليل الحلال وتحريم الحرام، وقال الحكم: تحريم الأمهات والأخوات والبنات.\nوقال مجاهد: لم يبعث الله -﷿- نبيًّا إلّا وصاه بإقام الصَّلاة، وإيتاء الزكاة والإقرار لله -﷿- بالطاعة. فذلك دينه الذي شرع لهم، وهي رواية الوالبي عن ابن عباس، وقيل: الدين التوحيد، وقيل: هي قوله: ﴿أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ﴾ بعث الأنبياء كلّهم بإقامة الدّين والأُلفة والجماعة وترك الفرقة والمخالفة ﴿كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ﴾ من التوحيد ورفض الأوثان. ثمّ قال ﴿اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ﴾: فيستخلصه لنفسه.\n\n<span data-type=\"title\" id=toc-4688>١٤ </span>- ﴿وَمَا تَفَرَّقُوا﴾ يعني: أهل الأوثان المختلفة،\nقال ابن عباس: يعني أهل الكتاب. دليله ونظيره في سورة المُنفكّين ﴿إِلَّا مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ﴾ (١) ﴿إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ﴾ قيل: من نعت محمَّد - ﷺ - وصفته ﴿بَغْيًا بَيْنَهُمْ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ﴾ في تأخير العذاب ﴿إِلَى أَجَلٍ مُسَمًّى﴾ وهو يوم القيامة ﴿لَقُضِيَ بَيْنَهُمْ﴾ بالعذاب.\n﴿وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابَ﴾ أوتوا الكتاب ﴿مِنْ بَعْدِهِمْ﴾ من بعد\n_________\n(١) البينة: ٤.","vol":"23","page":337},{"text":"الأمم الخالية، وقال مجاهد: معناه من قبلهم؛ أي: من قبل مشركي مكّة وهم اليهود والنصارى ﴿لَفِي شَكٍّ مِنْهُ مُرِيبٍ﴾\n\n<span data-type=\"title\" id=toc-4689>١٥ </span>- ﴿فَلِذَلِكَ﴾ أي: فإلى ذلك الذين أوتوا الكتاب.\n﴿فَادْعُ﴾ كقوله: ﴿بِأَنَّ رَبَّكَ أَوْحَى لَهَا (٥)﴾ (١) أي: إليها ﴿وَاسْتَقِمْ كَمَا أُمِرْتَ﴾ اثبت على الذي أمرت به ﴿وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَقُلْ آمَنْتُ بِمَا أَنْزَلَ اللَّهُ مِنْ كِتَابٍ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ﴾ أي: أن أعدل أو كي أعدل، كقوله: ﴿وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ﴾ (٢).\nقال ابن عباس وأبو العالية: لأسوي بينكم في الدّين، فأؤمن بكلّ كتاب وكلّ رسول، وقال غيرهما: لأعدل بينكم في جميع الأحوال والأشياء. قال قتادة: أُمر نبي الله - ﷺ - أن يعدل، فعدل حتّى مات، والعدل ميزان الله تعالى في الأرض، وذكر لنا أنّ داود ﵇، قال: ثلاث من كنّ فيه فهو الفائز: القصد في الغني والفقر، والعدل في الرضا والغضب، والخشية في السرّ والعلانية، وثلاث من كنّ فيه أهلكته: شح مطاع، وهوى متبع، وإعجاب المرء بنفسه، وأربع من أعطهنّ، فقد أعطي خير الدّنيا والآخرة: لسان ذاكر، وقلب شاكر، وبدن صابر، وزوجة مؤمنة.\n﴿اللَّهُ رَبُّنَا وَرَبُّكُمْ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ لَا حُجَّةَ﴾ لا خصومة.\n﴿بَيْنَنَا وَبَيْنَكُمُ﴾ نسختها آية القتال ﴿اللَّهُ يَجْمَعُ بَيْنَنَا﴾ في المعاد لفصل القضاء. (وإليه المصير).\n_________\n(١) الزلزلة: ٥.\n(٢) الأنعام: ٧١.","vol":"23","page":338},{"text":"<span data-type=\"title\" id=toc-4690>١٦ </span>- ﴿وَالَّذِينَ يُحَاجُّونَ﴾ يخاصمون.\n﴿فِي اللَّهِ﴾ في دين الله نبيه ﴿مِنْ بَعْدِ مَا اسْتُجِيبَ لَهُ﴾ أي: استجاب له النّاس، وأسلموا ودخلوا في دينه لظهور معجزته، وقيام حجته. ﴿حُجَّتُهُمْ دَاحِضَةٌ﴾ باطلة زائلة ﴿عِنْدَ رَبِّهِمْ وَعَلَيْهِمْ غَضَبٌ وَلَهُمْ عَذَابٌ شَدِيدٌ﴾ وقال مجاهد: نزلت في اليهود والنصارى. قالوا: كتابنا قبل كتابكم، ونبينا قبل نبيكم، ونحن خير منكم وأولى بالحقّ.\n\n<span data-type=\"title\" id=toc-4691>١٧ </span>- ﴿اللَّهُ الَّذِي أَنْزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ﴾\nأي: العدل عن ابن عباس وأكثر النَّاس.\nمجاهد: هو الذي يوزن به، ومعنى إنزال الميزان: إلهامه الخلق والعمل به، وأمره بالعدل والإنصاف، كقوله: ﴿قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا﴾ (١).\nوقال عكرمة: الميزان محمد - ﷺ - يقضي بينهم بالكتاب.\n﴿وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ قَرِيبٌ﴾ ولم يقل؛ قريبة لأنَّ تأنيثها غير حقيقي، ومجازها الوقت، وقال الكسائي: إتيانها قريب.\n\n<span data-type=\"title\" id=toc-4692>١٨ </span>- ﴿يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا﴾ ظنًّا منهم أنها غير جائية.\n﴿وَالَّذِينَ آمَنُوا مُشْفِقُونَ﴾ خائفون ﴿مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ أَلَا إِنَّ الَّذِينَ يُمَارُونَ﴾ يخاصمون ﴿فِي السَّاعَةِ﴾ في قيام الساعة ﴿لَفِي ضَلَالٍ بَعِيدٍ﴾.\n\n<span data-type=\"title\" id=toc-4693>١٩ </span>- ﴿اللَّهُ لَطِيفٌ بِعِبَادِهِ﴾\nقال ابن عباس: حفي بهم. عكرمة: بارّ بهم. السدي: رفيق بهم.\n_________\n(١) الأعراف: ٢٦.","vol":"23","page":339},{"text":"مقاتل: لطيف بالبر والفاجر منهم، حيث لم يقتلهم جوعًا لمعاصيهم.\nالقرظي: لطيف بهم في العرض والمحاسبة.\nقال الخوافي: غدًا عند مولى الخلق، للخلق موقف يسائلهم فيه الجليل، فيلطف. وقال الصادق: يلطف بهم في الرزق من وجهين: أحدهما: أَنَّه جعل رزقك من الطيبات، والثاني: أنَّه لم يدفعه إليك بمرة واحدة، وقيل: الرضا في التضعيف. وقال الحسين بن الفضل: في القرآن وتيسيره.\n[٢٦٠٠] سمعت أبا القاسم بن حبيب (١) يقول: سمعت أبا عبد الله محمَّد بن عاد البغدادي (٢) يقول: سُئل جنيد (٣) عن اللطيف، فقال: هو الذي لطف بأوليائه حتّى عرفوه، فعبدوه، ولو لطف بأعدائه لما جحدوه (٤).\nوقال محمَّد بن علي الكتاني: اللطيف بمن لجأ إليه من عباده إذا أيس من الخلق، توكل عليه ورجع إليه فحينئذ يقبله ويقبل عليه، وفي هذا المعنى:\n_________\n(١) الحسن بن محمَّد بن الحسن بن حبيب بن أيوب، النيسابوري، كذَّبه الحاكم.\n(٢) لم أجده.\n(٣) الجنيد بن محمَّد بن الجنيد النَّهاوندي، أبو القاسم، شيخ الصوفية، لم يذكر بجرح أو تعديل.\n(٤) [٢٦٠٠] الحكم على الإسناد:\nشيخ المصنف كذَّبه الحاكم، وشيخ شيخه لم أجده.","vol":"23","page":340},{"text":"[٢٦٠١] أنشدني أبو القاسم الحبيبي (١)، أنشدني أبي (٢)، قال: أنشدنا أبو علي محمَّد بن عبد الوهّاب الثَّقفيُّ (٣):\nأمر بأفناء القبور كأنّني ... أخو بطنةٍ والثوب فيه نحيف\nومن شق فاه الله قدّر رزقه ... وربّي بمن يلجأ إليه لطيف (٤)\nوقيل: اللطيف الذي ينشر من عباده المناقب، ويستر عليهم المثالب. وقيل: هو الذي يقبل القليل، ويبذل الجزيل. وقيل: هو الذي يجبر الكسير، وييسر العسير، وقيل: هو الذي لا ييأس أحد في الدُّنيا من رزقه، ولا ييأس في العقبى مؤمن من رحمته.\nوقيل: هو الذي لا يخاف إلّا عدله، ولا يرجى إلّا فضله. وقيل:\n_________\n(١) كذَّبه الحاكم.\n(٢) لم أجده.\n(٣) الإمام المقتدى به في الفقه والكلام والوعظ والورع والعقل والدين، سمع أبا حفص، وحمدون القصار، وبه ظهر التصوف بنيسابور، مات سنة (٣٢٨ هـ) عن نيف وثمانين سنة. انظر: \"تاريخ نيسابور\" للحاكم (ص ٧٠)، \"طبقات الصوفية\" للسلمي (ص ٣٦١)، \"تذكرة الحفَّاظ\" للذهبي ٣/ ٤٣، \"طبقات الأولياء\" لابن الملقن (ص ٢٩٨)، \"الطبقات الكبرى\" للشعراني ١/ ٩١.\n(٤) [٢٦٠١] الحكم على الإسناد:\nشيخ المصنف كذَّبه الحاكم، وأبوه لم أجده.\nالتخريج:\nذكره أبو حيان التوحيدي في \"البصائر\" ٦/ ٢٠.","vol":"23","page":341},{"text":"هو الذي يبذل لعبده النعمة، فوق الهمّة ويكلفه الطاعة دون الطاقة، وقيل: هو الذي لا يعاجل من عصاه ولا يخيب من رجاه. وقيل: هو الذي لا يرد سائله ولا يؤيّس آمله. وقيل: هو الذي يعفو عمن يهفو. وقيل: هو الذي يرحم من لا يرحم نفسه، وقيل: هو الذي يعين على الخدمة، ثم يكثر المدحة. وقيل: هو الذي أوقد في أسرار عارفيه من المشاهدة سراجًا، وجعل الصراط المستقيم لها منهاجًا، وأنزل عليهم من سحائب بره ماءً ثجاجًا.\n﴿يَرْزُقُ مَنْ يَشَاءُ﴾ كما يشاء من شاء موسعًا، ومن شاء مقترًا، ومن شاء قليلًا ومن شاء كثيرًا، ومن شاء حلالًا، ومن شاء حرامًا، ومن شاء في خفض ودعة، ومن شاء في كد وعناء، ومن شاء في بلده ومن شاء في غربة، ومن شاء بحساب ومن شاء بغير حساب. ﴿وَهُوَ الْقَوِيُّ الْعَزِيزُ﴾.\n\n<span data-type=\"title\" id=toc-4694>٢٠ </span>- قوله تعالى: ﴿مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ﴾ يعني: يريد بعمله الآخرة.\n﴿نَزِدْ لَهُ فِي حَرْثِهِ﴾ بالتضعيف بالواحد عشرة إلى ما شاء الله من الزيادة ﴿وَمَنْ كَانَ يُرِيدُ حَرْثَ الدُّنْيَا﴾ بعمله الدّنيا ﴿نُؤْتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ﴾.\nقال قتادة: يقول: من عمل لآخرته نزد له في حرثه، ومن آثر دنياه على آخرته، لم يجعل الله له نصيبًا في الآخرة إلّا النّار، ولم يصب من الدّنيا شيئًا إلّا رزقًا قد فرغ منه وقسم له.","vol":"23","page":342},{"text":"[٢٦٠٢] أنبأني عبد الله بن حامد (١)، أخبرنا أحمد بن محمَّد بن إبراهيم (٢)، حدّثنا الحسين بن إدريس (٣)، حدّثنا سويد بن نصر (٤)، حدّثنا عبد الله بن المبارك (٥)، عن ابن (٦) سنان الشيباني (٧)، أنّ عمر بن الخطاب - ﵁ -، قال: العمال على أربعة وجوه: عامل صالح في سبيل هدى يريد به دنيا، فليس له في الآخرة شيء، ذلك بأنّ الله، قال: ﴿مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا﴾ (٨) الآية، وعامل الرياء ليس له ثواب في الدّنيا ولا في الآخرة إلّا الويل، وعامل صالح في سبيل هدى يبتغي به وجه الله والدار الآخرة، فله الجنّة في الآخرة، مع ما يعان به في الدّنيا، وعامل خطأ وذنوب ثوابه عقوبة الله، إلّا أن يعفو الله فإنَّه أهل التقوى\n_________\n(١) أبو محمَّد الماهاني الأصبهاني، الوزَّان، الواعظ، لم يذكر بجرح أو تعديل.\n(٢) أبو يَحْيَى السمرقندي، محدث مشهور مدلس.\n(٣) الحسين بن إدريس بن المبارك بن الهيثم، أبو علي الأنصاري الهروي، ثقة مكثر.\n(٤) سويد بن نصر بن سويد المروزي، أبو الفضل الطُّوساني، ثقة.\n(٥) الإمام الثقة الثبت الفقيه العالم.\n(٦) في (م) و(ت): أبي.\n(٧) سعيد بن سِنان البُرجُمي، أبو سِنان الشيباني الأصغر الكوفيِّ، قال أحمد بن حنبل: ليس بالقوي في الحديث وقال العجلي: كوفي، جائز الحديث، ووثقه ابن معين والدارقطني، قال ابن حجر: صدوق له أوهام من السادسة.\nانظر: \"الجرح والتعديل\" ٤/ ٢٧، \"السير\" ٦/ ٤٠٦، \"التهذيب\" ٤/ ٤٠، \"تقريب التهذيب\" لابن حجر ١/ ٢٩٨.\n(٨) هود: ١٥.","vol":"23","page":343},{"text":"وأهل المغفرة (١).\n\n<span data-type=\"title\" id=toc-4695>٢١ </span>- قوله تعالى: ﴿أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ وَلَوْلَا كَلِمَةُ الْفَصْلِ﴾\nيوم القيامة، حيث قال: ﴿بَلِ السَّاعَةُ مَوْعِدُهُمْ﴾ (٢) ﴿لَقُضِيَ بَيْنَهُمْ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ (٢١) تَرَى الظَّالِمِينَ﴾ المشركين يوم القيامة ﴿مُشْفِقِينَ﴾ وجلين ﴿مِمَّا كَسَبُوا وَهُوَ وَاقِعٌ بِهِمْ﴾ أي: نازل بهم لا محالة ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي رَوْضَاتِ الْجَنَّاتِ لَهُمْ مَا يَشَاءُونَ﴾ من نعيم الجنَّة ﴿عِنْدَ رَبِّهِمْ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ﴾.\n\n<span data-type=\"title\" id=toc-4697>٢٣ </span>- ﴿ذَلِكَ الَّذِي﴾ ذكرت من نعيم الجنّات.\n﴿يُبَشِّرُ﴾ قرأ نافع وعاصم وابن عامر بضم الياء وفتح الباء وكسر الشين مشددة (٣)، الباقون: ﴿يبشر﴾ مخففة (٤) به ﴿اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا\n_________\n(١) [٢٦٠٢] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وسعيد بن سنان له أوهام.\nالتخريج:\nأخرجه ابن المبارك في \"الزهد\" ٢/ ١٥.\n(٢) القمر: ٤٦.\n(٣) \"السبعة\" (٢٠٥ - ٢٠٦)، \"التيسير\" (ص ٤٤٩)، \"البحر المحيط\" ٧/ ٤٩٣، \"الجامع\" للقرطبي ١٦/ ٢١.\n(٤) (قرأ نافع -إلى- مخففة) ليست في (ت)، وجاء في هامش (ت): (قرأ ابن كثير وأبو عمرو وحمزة والكسائي (يَبْشُرُ) بفتح الياء وسكون الباء وضم العين، وقرأ باقي القراء العشرة من جميع طرقهم ﴿يُبَشِّرُ﴾ بضم الياء وفتح الباء وكسر الشين =","vol":"23","page":344},{"text":"وَعَمِلُوا الصَّالِحَاتِ﴾ فإنّهم أهله ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى﴾ قال ابن عباس: لما قدم رسول الله - ﷺ - المدينة كانت تنوبه نوائب وحقوق، وليس في يده سعة، فقالت الأنصار: إنّ هذا الرجل قد هداكم الله به، وهو ابن أختكم، تنوبه نوائب وحقوق وليس عنده لذلك سعة، اجمعوا من أموالكم ما لا يضركم فتأتونه فيستعين به على ما ينوبه، ففعلوا، ثم أتوه به. فقالوا له: يا رسول الله إنّك ابن أختنا، وقد هدانا الله على يديك، وتنوبك نوائب وحقوق، وليست لك عندها سعة، فرأينا أن نجمع لك من أموالنا، فنأتيك به، فتستعين به على ما ينوبك وها هو ذا، فنزلت هذِه الآية.\nوقال قتادة: اجتمع المشركون في مجمع لهم، فقال بعضهم لبعض: أترون محمّدًا - ﷺ - يسأل على ما يتعاطاه أجرًا، فأنزل الله تعالى هذِه الآية، يحثهم على مودته، ومودّة أقربائه، وهذا التأويل أشبه بظاهر الآية؛ وإن هذِه السورة مكّية، واختلف العلماء في معنى الآية.\n[٢٦٠٣] فأخبرني الحسين بن محمَّد بن فنجويه الدينوري (١) رحمه\n_________\n= وتشديدها، فالقراءة الأولى من بشره يبشره، والثانية من بشره يبشره، وقرأ حميد ابن قيس يبشر من أبشر، يقال: بشر وأبشر وبشر) رموز.\nقلت: قرأ بها ابن كثير، وأبو عمرو، وحمزة، والكسائي، انظر: \"السبعة\" (٢٠٥ - ٢٠٦)، \"التيسير\" (ص ٤٤٩)، \"زاد المسير\" ٧/ ٢٨٣، \"الجامع\" للقرطبي ١٦/ ٢١.\n(١) ثقة، صدوق، كثير الرِّواية للمناكير.","vol":"23","page":345},{"text":"الله بقراءتي عليه، حدّثنا عمر بن أحمد بن القاسم النهاوندي (١)، حدّثنا أبو بكر الأزدي (٢)، حدّثنا عاصم بن علي (٣)، حدّثنا قزعة بن سويد (٤)، عن ابن أبي نجيح (٥)، عن مجاهد (٦)، عن ابن عباس: قل لا أسألكم على ما أتيتكم من البينات والهدى أجرًا إلّا أن تودّوا الله تعالى، وتقرّبوا إليه بطاعته (٧).\nوإلى هذا ذهب الحسن البصري، فقال: هو القربى إلى الله يقول إلّا التقرب إلى الله تعالى والتودّد إليه بالطاعة والعمل الصالح.\n_________\n(١) أبو بكر النهاوندي، فقيه روى عن الثقات الموضوعات.\n(٢) محمَّد بن أحمد بن النضر، أبو بكر الأزدي.\nقال الذهبي: كان ثقة، وقال الخطيب: سمعت عبد الله بن أحمد ومحمد بن عبدوس يقولان: ثقة لا بأس به (ت ٢٩١ هـ).\nانظر: \"الثقات\" لابن حبان ٩/ ١٥٣، \"تاريخ بغداد\" ١/ ٣٦٤، \"العبر\" ٢/ ٩٦.\n(٣) عاصم بن علي بن عاصم بن صهيب الواسطيِّ، أبو الحسين، صدوق ربَّما وهم.\n(٤) قَزَعَة بن سويد بن حُجير بن بيان الباهلي، أبو محمَّد البصري.\nقال أحمد: مضطرب الحديث، وضعفه النَّسائيّ وأبو داود، وقال ابن حجر: ضعيف، توفي سنة بضع وسبعين ومائة.\nانظر: \"الجرح والتعديل\" ٧/ ١٣٩، \"السير\" ٨/ ١٩٥، \"التهذيب\" ٨/ ٣٢٦٦، \"تقريب التهذيب\" لابن حجر ٢/ ١٢٦.\n(٥) عبد الله بن أبي نَجِيح، ثقة رمي بالقدر، وربما دلس.\n(٦) مجاهد بن جبر المكيِّ، ثقة إمام في التفسير وفي العلم.\n(٧) [٢٦٠٣] الحكم على الإسناد:\nفيه النهاوندي يروي الموضوعات، وقزعة ضعيف.\nالتخريج:\nأخرجه أحمد في \"المسند\" ١/ ٢٦٨.","vol":"23","page":346},{"text":"وروى طاوس، والشعبي، والوالبي، والعوفي عن ابن عباس، قال: لم يكن بطن من بطون قريش إلّا وبينهم وبين رسول الله - ﷺ - قرابة، فلما كذّبوا وأبوا أن يتابعوه، أنزل الله تعالى: ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى﴾ يعني: أن تحفظوا قرابتي وتودّوني وتصلوا رحمي، فقال رسول الله - ﷺ -: \"يا قوم إذا أبيتم أن تتابعوني، فاحفظوا قرابتي فيكم ولا تؤذوني، فإنّكم قومي وأحق من أطاعني وأجابني\".\nوإليه ذهب أبو مالك وعكرمة ومجاهد والسدي والضَّحَّاك وابن زيد وقتادة، وقال بعضهم: معناه إلّا أن تودوا قرابتي عترتي وتحفظوني فيهم، وهو قول سعيد بن جبير وعمرو بن شعيب.\nثمّ اختلفوا في قرابة رسول الله - ﷺ - الذين أمر الله تعالى بمودتهم.\n[٢٦٠٤] فأخبرني الحسين بن محمَّد الثَّقفيُّ (١) العدل ﵀، حدّثنا برهان بن علي الصُّوفي (٢)، حدّثنا محمّد بن عبد الله بن سليمان الحضرمي (٣)، حدّثنا حرب بن الحسن الطحان (٤)، حدّثنا\n_________\n(١) أبو عبد الله، ابن فنجويه الدينوري، ثقة، كثير الرِّواية للمناكير.\n(٢) محمَّد بن علي بن الحسن الدينوري، يعرف ببرهان، كان فاضلًا، ثقة ورعا.\n(٣) ثقة حافظ.\n(٤) حرب بن الحسن الطحان. من أهل الكوفة قال عنه أبو حاتم: شيخ، وقال الذهبي نقلًا عن الأزدي: ليس حديثه بذاك.\nانظر: \"الجرح والتعديل\" ٣/ ٢٥٢، \"الثقات\" ٨/ ٢١٣، \"ميزان الاعتدال\" للذهبي ١/ ٤٦٩.","vol":"23","page":347},{"text":"حسين الأشقر (١)، عن قيس (٢)، عن الأعمش (٣)، عن سعيد بن جبير (٤)، عن ابن عباس، قال: لما نزلت: ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى﴾ قالوا: يا رسول الله من قرابتك هؤلاء الذين وجبت علينا مودّتهم؟ قال: \"علي وفاطمة وابناهما\" (٥).\nودليل هذا التأويل:\n[٢٦٠٥] ما أخبرنا أبو منصور الحمشاذي (٦)، قال: حدّثنا أبو عبد الله الحافظ (٧)، حدثني أبو بكر بن مالك (٨)، حدّثنا محمَّد ابن يونس (٩)، حدّثنا عبيد الله بن عائشة (١٠)، حدّثنا إسماعيل بن\n_________\n(١) الحُسين بن الحسن الأشقر الفَزَاري الكوفيِّ، صدوق يهم ويغلو في التشيع.\n(٢) قَيس بن الرَّبِيع الأسَديُّ، أبو محمَّد الكوفيِّ، صدوق، تغير لما كبر، أدخل عليه ابنه ما ليس من حديثه فحدث به.\n(٣) سليمان بن مهران، أبو محمَّد الكوفيِّ، ثقة حافظ عارف بالقراءات ورع، لكنَّه يدلس.\n(٤) سعيد بن جُبير الأسَديُّ الوَالبي، ثقة ثبت فقيه.\n(٥) [٢٦٠٤] الحكم على الإسناد:\nفيه حرب بن الحسن ضعيف، والحسين الأشقر يهم ويغلو في التشيع.\nالتخريج:\nأخرجه الطّبرانيّ في \"الكبير\" ٣/ ٤٧، ١١/ ٤٤٤.\n(٦) محمَّد بن عبد الله بن محمَّد بن حمَشاذ، الإمام علمًا ودينًا.\n(٧) محمَّد بن عبد الله بن محمَّد، الحاكم، الإمام الحافظ الثقة.\n(٨) أحمد بن جعفر بن حمدان بن مالك، القطيعي، ثقة.\n(٩) محمَّد بن يونس بن موسى بن سليمان الكُدِيمي، أبو العباس البصري، ضعيف.\n(١٠) عُبيد الله بن محمَّد بن حفص التَّيمي، المعروف بالعَيشي والعائشي، وبابن عائشة، ثقة جواد، رمي بالقدر، ولم يثبت.","vol":"23","page":348},{"text":"عمرو (١)، عن عمر بن موسى (٢)، عن زيد بن علي بن الحسين (٣)، عن أبيه (٤)، عن جده (٥) عن علي بن أبي طالب - ﵁ -، قال: شكوت إلى رسول الله - ﷺ - حسد النّاس لي فقال: \"أما ترضى أن تكون رابع أربعة، أول من يدخل الجنّة أنا وأنت والحسن والحسين، وأزواجنا عن أيماننا وشمائلنا، وذريتنا خلف أزواجنا وشيعتنا من ورائنا\" (٦).\n[٢٦٠٦] وحدثنا أبو منصور الحمشاذي (٧) ﵀، حدثني أبو نصر أحمد بن الحسين بن أحمد (٨)، حدّثنا أبو العباس محمَّد\n_________\n(١) إسماعيل بن عمرو بن نجيح البجلي، أبو إسحاق، ضعيف.\n(٢) عمر بن موسى بن وجيه الشامي الأنصاري، قال أبو حاتم: متروك الحديث، ذاهب الحديث، كان يضع الحديث، وقال النَّسائيّ: متروك الحديث، وقال البُخاريّ: منكر الحديث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١/ ١٣٣، \"الكامل\" لابن عدي ٥/ ٩، \"ميزان الاعتدال\" للذهبي ٣/ ٢٢٤.\n(٣) زيد بن علي بن الحسين بن علي بن أبي طالب، أبو الحسين المدني، ثقة.\n(٤) علي بن الحسين بن علي بن أبي طالب الهاشمي، ثقة ثبت.\n(٥) الحسين بن علي بن أبي طالب الهاشمي، سبط رسول الله - ﷺ -، صحابي جليل.\n(٦) [٢٦٠٥] الحكم على الإسناد:\nفيه عمر بن موسى متروك، ومحمد بن يونس وإسماعيل بن عمرو ضعيفان.\nالتخريج:\nأخرجه أحمد في \"الفضائل\" ٢/ ٦٢٤.\n(٧) محمَّد بن عبد الله بن محمَّد بن حمَشاذ، الإمام علمًا ودينًا.\n(٨) لم يتبين لي من هو.","vol":"23","page":349},{"text":"ابن همام (١)، حدّثنا إسحاق بن عبد الله بن محمَّد بن رزين (٢)، حدّثنا حسَّان -يعني: ابن حسَّان- (٣)، حدّثنا حماد بن سلمة ابن أخت حميد الطَّويل (٤)، عن علي بن زيد بن جدعان (٥)، عن شهر بن حوشب (٦)، عن أُمّ سلمة (٧)، عن رسول الله - ﷺ - أَنَّه قال لفاطمة: \"ائتيني بزوجك وابنيك\"، فجاءت بهم، فألقى عليهم كساءً، ثمّ رفع يديه عليهم، فقال: \"اللَّهم هؤلاء آل محمَّد، فاجعل صلواتك وبركاتك على آل محمَّد، فإنَّك حميد مجيد\". قالت: فرفعت الكساء لأدخل معهم، فاجتذبه وقال: \"إنّك على خير\" (٨).\n_________\n(١) محمَّد بن همام بن أحمد بن يزيد العدل، أبو العباس النيسابوري، الزَّاهد مجاب الدعوة، سمع أحمد بن الأزهر، وقطن بن إبراهيم، وعنه أبو علي الحافظ، وأبو إسحاق المزكي، وأبو الحسن بن منصور، وكان كبير القدر ببلده، كثير الحج. انظر \"تلخيص المتشابه\" (ص ١٠٨)، \"تاريخ الإسلام\" ٢٤/ ١٦٣.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم يتبين لي من هو، إما حسَّان بن حسَّان، أبو علي ابن أبي عباد وهو صدوق يخطئ، أو حسَّان بن حسَّان الواسطيِّ وهو ضعيف.\n(٤) حمَّاد بن سلمة بن دينار البصري، أبو سلمة، ثقة عابد، وتغير حفظه بآخره.\n(٥) علي بن زيد بن عبد الله بن زهير بن عبد الله جُدعان التَّميمي، ضعيف.\n(٦) شهر بن حوشب الأشعري، صدوق كثير الإرسال والأوهام.\n(٧) أم المؤمنين.\n(٨) [٢٦٠٦] الحكم على الإسناد:\nفيه علي بن جدعان ضعيف، وشهر بن حوشب كثير الإرسال، وفيه من لم يتبين لي من هو.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٦/ ٣٢٣، وأبو يعلى في \"مسنده\" ١٢/ ٤٥٦.","vol":"23","page":350},{"text":"وروى أبو حازم عن أبي هريرة، قال: نظر رسول الله - ﷺ - إلى علي وفاطمة والحسن والحسين، فقال: \"أنا حرب لمن حاربتم، وسلم لمن سالمتم\" (١).\n[٢٦٠٧] وأنبأني عقيل بن محمّد (٢)، أخبرنا المعافا بن زكريا بن المبتلى (٣)، حدّثنا محمّد بن جرير (٤)، حدثني محمّد بن عمارة (٥)، حدّثنا إسماعيل بن أبيان (٦)، حدّثنا الصباح بن يَحْيَى المزني (٧)، عن السدي (٨)، عن أبي الديلم (٩)، قال: لما جيء بعلي بن الحسين\n_________\n(١) أخرجه أحمد ٢/ ٤٤٢، والحاكم ٣/ ١٤٩ من طريقه، وقال الهيثمي في \"المجمع\" ٩/ ١٦٩: فيه تليد بن سليمان وفيه خلاف، وبقية رجاله رجال الصَّحيح.\n(٢) الإستراباذي، لم أجده.\n(٣) أبو الفرج الجريري، العلامة الفقيه الحافظ الثقة.\n(٤) أبو جعفر الطبري، الإمام العلم المجتهد.\n(٥) محمَّد بن عمارة الأسدي، من شيوخ الطبري، لم أجد له ترجمة، وقد رجح الشَّيخ محمود شاكر ﵀ أنَّه محمَّد بن عبادة بن البختري الأسدي الواسطيِّ، وأنَّه قد وقع تحريف في كل موضع ذكر فيه محمَّد بن عمارة من تفسير وتاريخ الطبري. انظر: \"تفسير الطبري\" ٣/ ١٠٥ [ط. شاكر]. ومحمد بن عبادة، قال عنه ابن حجر: صدوق فاضل، من الحادية عشرة، انظر: \"تقريب التهذيب\" لابن حجر ٢/ ١٧٤.\n(٦) إسماعيل بن أبان الورَّاق الكوفيِّ، ثقة تُكُلِّم فيه للتشيع.\n(٧) صباح بن يَحْيَى المزني، وقال الذهبي: متروك، بل متهم.\n(٨) إسماعيل بن عبد الرحمن السُّدِّي، أبو محمَّد الكوفيِّ الأعور، صدوق يهم، ورمي بالتشيع.\n(٩) حَذلَم بن بشير، لم أجد فيه جرحًا ولا تعديلًا.","vol":"23","page":351},{"text":"أسيرًا فأقيم على درج دمشق، وقام رجل من أهل الشام، فقال: الحمد لله الذي قتلكم واستأصلكم وقطع قرن الفتنة، فقال له علي بن الحسين: أقرأت القرآن؟ قال: نعم. قال: وما قرأت ال حم؟ قال: نعم، قال: ما قرأت ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى﴾؟ قال: وإنّكم أنتم هم؟ قال: نعم (١).\n[٢٦٠٨] وأخبرني أبو الحسن العلوي الوصي (٢)، حدّثنا أحمد بن علي بن مهدي (٣)، حدثني أبي (٤)، حدثني علي بن موسى الرّضا (٥)، حدثني أبي، موسى بن جعفر (٦)، حدثني أبي، جعفر بن محمَّد الصادق (٧)، قال: كان نقش خاتم أبي، محمَّد بن علي: ظنّي بالله حسن، وبالنبي المؤتمن، وبالوصي ذي المنن، وبالحسن، والحسين (٨).\n_________\n(١) [٢٦٠٧] الحكم على الإسناد:\nقال محمود شاكر عن هذا الإسناد: إسناد هالك، انظر: \"تفسير الطبري\" ١٣/ ٥٥٤ [ط. شاكر].\n(٢) محمَّد بن علي بن الحسين بن الحسن العلوي الحسني الزيدي، الهمداني، أبو الحسن، المُلقب بالوصي، ثقة صدوق.\n(٣) متهم بوضع الحديث.\n(٤) علي بن مهدي بن صدقة الرقي، لم أجده.\n(٥) علي بن موسى بن جعفر بن محمَّد بن علي بن الحسين بن علي بن أبي طالب، أبو الحسن، صدوق.\n(٦) موسى بن جعفر بن محمَّد الهاشمي العلوي، أبو الحسين الكاظم، صدوق عابد.\n(٧) جعفر بن محمَّد بن علي، أبو عبد الله العلوي، الصادق، صدوق، فقيه، إمام.\n(٨) [٢٦٩٨] الحكم على الإسناد:\nموضوع، وعلَّته أحمد بن مهدي، حيث روى عن أبيه عن علي بن موسى الرضا عن آبائه نسخة موضوعة.","vol":"23","page":352},{"text":"[٢٦٠٩] وأنشدني أبو محمَّد القاسم الماوردي (١)، قال: أنشدني محمَّد بن عبد الرّحمن الزعفراني (٢)، قال: أنشدني أحمد بن إبراهيم الجرجاني (٣)، قال: أنشدني منصور الفقيه المصري (٤) لنفسه:\nإن كان حبّي خمسة ... زكت بهم فرائضي\nوبغض من عاداهم ... رفضًا فإنّي رافضي\nوقيل: هم ولد عبد المطلب. يدلّ عليه:\n[٢٦١٠] ما أخبرنا أبو العباس سهل بن محمَّد بن سعيد المروزي (٥) ﵀، حدثني جدِّي أبو الحسن المحمودي (٦)، حدّثنا أبو جعفر محمَّد بن عمران الأرسابندي (٧)، حدّثنا هَدية بن\n_________\n(١) لم أجده، إلَّا أن يكون محمَّد بن القاسم الماوردي، لم يذكر بجرح أو تعديل.\n(٢) محمَّد بن عبد الرحمن بن سهل، أبو عبيد الله، الأصبهاني، الغزال، الإمام الحافظ المقرئ، مات سنة (٣٦٣ هـ)، أو (٣٦٩).\nانظر: \"سير أعلام النبلاء\" ١٦/ ٢٣٩، ٢٥٣، \"شذرات الذَّهب\" ٤/ ٣٣٧.\n(٣) أحمد بن إبراهيم بن إسماعيل الجرجاني، أبو بكر الإسماعيلي الشافعي، الإمام الحافظ الحجة.\n(٤) منصور بن إسماعيل، أبو الحسن التميمي الشَّافعي الضَّرير الشاعر، فقيه مصر قال ابن خلكان: له مصنفات في المذهب، وشعر سائر (ت ٣٠٦ هـ).\nانظر: \"معجم الأدباء\" ١٩/ ١٨٥، \"السير\" للذهبي ١٤/ ٢٣٨.\n(٥) سهل بن محمَّد بن سعيد، لم أجده.\n(٦) أبو الحسن محمَّد بن محمود بن عبد الله، لم أجده.\n(٧) محمَّد بن عمران الأرسابندي، ثقة مستقيم الحديث.","vol":"23","page":353},{"text":"عبد الوهّاب (١) حدّثنا سعد بن عبد الحميد بن جعفر (٢)، حدّثنا عبد الله بن زياد اليمامي (٣)، حدّثنا عكرمة بن عمار اليمامي (٤) عن إسحاق بن عبد الله بن أبي طلحة (٥)، عن أنس بن مالك، قال: قال رسول الله - ﷺ -: \"نحن ولد عبد المطلب سادة أهل الجنّة، أنا وحمزة وجعفر وعلى والحسن والحسين والمهدي\" (٦).\n_________\n(١) هَدِيَّة بن عبد الوهاب المَروَزي، أبو صالح، قال ابن أبي عاصم والذهبي: ثقة، وقال ابن حجر: صدوق ربَّما وهم، (ت ٢٤١ هـ).\nانظر: \"الجرح والتعديل\" ٩/ ت ٥٢٤، \"الكاشف\" للذهبي ٢/ ٣٣٤، \"تهذيب التهذيب\" لابن حجر ١١/ ٢٥، \"تقريب التهذيب\" لابن حجر ٢/ ٣١٥.\n(٢) سعد بن عبد الحميد بن جعفر بن عبد الله بن الحكم الأنصاري، أبو معاذ المدني. قال إبراهيم بن الجنيد عن ابن معين: ليس به بأس، وقد كتبت عنه، قال صالح جزرة: لا بأس به، قال ابن حجر: صدوق له أغاليط (ت ٢١٩ هـ).\nانظر: \"الجرح والتعديل\" ٩/ ت ٥٢٤، \"الكاشف\" للذهبي ١/ ٤٢٩، \"تهذيب التهذيب\" لابن حجر ٣/ ٤١٦، \"تقريب التهذيب\" لابن حجر ١/ ٢٨٨.\n(٣) عبد الله بن زياد السحيمي اليمامي، قال البُخاريّ: منكر الحديث، وقال الحافظ: ضعيف، وقد ذكر في \"تهذيب التهذيب\" باسم علي بن زياد، وقال الحافظ: الصواب أنَّه عبد الله بن زياد.\nانظر: \"التاريخ الكبير\" للبخاري ٥/ ٩٥، \"الجرح والتعديل\" ٥/ ٦٢، \"تهذيب الكمال\" ٢٠/ ٤٣٣، \"تهذيب التهذيب\" لابن حجر ٧/ ٣٢١، \"تقريب التهذيب\" لابن حجر (٣٣٢٨).\n(٤) عكرمة بن عمار اليمامي، أبو عمار العِجلي، صدوق يغلط.\n(٥) إسحاق بن عبد الله، أبو يَحْيَى، ثقة حجة.\n(٦) [٢٦١٨] الحكم على الإسناد:\nفيه من لم أجده، وعبد الله بن زياد ضعيف. =","vol":"23","page":354},{"text":"[٢٦١١] وأخبرنا يعقوب بن السري (١)، حدّثنا محمَّد بن عبد الله الحفيد (٢)، حدّثنا عبد الله بن أحمد بن عامر (٣)، أخبرنا أبي (٤)، حدّثنا علي بن موسى الرضا (٥) حدثني أبي، موسى بن جعفر (٦)، أخبرنا أبي، جعفر بن محمَّد (٧)، أخبرني أبي، محمَّد بن علي (٨)، حدثني أبي، على ابن الحسين (٩)، حدثني أي، الحسين بن علي (١٠)، حدثني أي علي بن أبي طالب - ﵁ - قال: قال رسول الله - ﷺ -: \"حرمت الجنّة على من ظلم أهل بيتي وآذاني في عترتي، ومن اصطنع صنيعة إلى أحد من ولد عبد\n_________\n= التخريج:\nأخرجه ابن ماجة (٤٠٨٧) عن هدية بن عبد الوهاب، به وقال الألباني في \"السلسلة الضعيفة\" (٤٦٨٨): موضوع.\n(١) أبو القاسم، يعقوب بن أحمد بن السري العروضي، لم أجده.\n(٢) محمَّد بن عبد الله بن محمَّد بن يوسف النيسابوري، أبو بكر العماني، كان محدث أصحاب الرأي، لولا مجون كان فيه.\n(٣) عبد الله بن أحمد بن عامر بن سليمان، أبو القاسم الطَّائي، يروي عن أبيه عن أهل البيت نسخة كلها موضوعة.\n(٤) أحمد بن عامر بن سليمان، الطَّائي، يروي من أهل البيت نسخة كلها موضوعة.\n(٥) علي بن موسى بن جعفر بن محمَّد بن علي، أبو الحسن، صدوق.\n(٦) موسى بن جعفر بن محمَّد بن علي، أبو الحسن المدني الكاظم، صدوق عابد.\n(٧) جعفر بن محمَّد بن علي بن الحسين، أبو عبد الله العلوي، صدوق فقيه إمام.\n(٨) محمَّد بن علي بن الحسين بن علي بن أبي طالب الهاشمي، أبو جعفر الباقر، ثقة فاضل.\n(٩) علي بن الحسين بن علي بن أبي طالب الهاشمي، زين العابدين، ثقة ثبت، عابد فقيه.\n(١٠) سبط رسول الله - ﷺ -.","vol":"23","page":355},{"text":"المطلب ولم يجازه عليها، فأنا أجازيه غدًا إذا لقيني في القيامة\" (١).\nوقيل: هم الذين تحرم عليهم الصدقة ويقسم فيهم الخمس وهم بنو هاشم وبنو المطلب الذين لم يفترقوا في جاهلية ولا إسلام.\nيدل عليه قوله -﷿-: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى﴾ (٢)، وقوله تعالى: ﴿مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى﴾ (٣)، وقوله تعالى: ﴿وَآتِ ذَا الْقُرْبَى حَقَّهُ﴾ (٤).\n[٢٦١٢] وأخبرني عقيل بن محمّد (٥) إجازة، أخبرنا أبو الفرج البغدادي (٦)، حدّثنا محمّد بن جرير (٧)، حدّثنا أبو كريب (٨)، حدّثنا مالك بن إسماعيل (٩)، حدّثنا عبد السَّلام (١٠)، حدثني يزيد بن أبي زياد (١١)، عن مقسم (١٢)، عن ابن عباس، قال: قالت الأنصار:\n_________\n(١) [٢٦١١] الحكم على الإسناد:\nموضوع.\n(٢) الأنفال: ٤١.\n(٣) الحشر: ٧.\n(٤) الإسراء: ٢٦.\n(٥) عقيل بن محمَّد الإستراباذي، أبو القاسم، لم أجده.\n(٦) المعافى بن زكريا بن يَحْيَى النهرواني العلامة الفقيه الحافظ، الثقة.\n(٧) أبو جعفر الطبري، الإمام العلم المجتهد.\n(٨) محمَّد بن العلاء بن كُرَيب الهمداني، أبو كُرَيب الكوفيِّ، ثقة حافظ.\n(٩) مالك بن إسماعيل بن دِرهَم، أبو غسان النَّهدي، ثقة متقن، صحيح الكتاب.\n(١٠) عبد السَّلام بن حَرب بن سَلم النَّهدي، أبو بَكر الكُوفيّ، ثقة حافظ، له مناكير.\n(١١) يزيد بن أبي زياد القُرَشيِّ الهاشمي، أبو عبد الله الكوفيِّ، ضعيف، كبر فتغير، فصار يتلقن، وكان شيعيًا.\n(١٢) مِقسَم بن بُجرة، ويقال: ابن نَجدَة، أبو القاسم، ويقال: أبو العباس، مولى =","vol":"23","page":356},{"text":"فعلنا وفعلنا. فكأنهم فخروا، فقال ابن عباس أو العباس -شك عبد السَّلام- لنا الفضل عليكم. فبلغ ذلك رسول الله - ﷺ - فأتاهم في مجالسهم. فقال: \"يا معشر الأنصار ألم تكونوا أذلة فأعزكم الله بي؟ \". قالوا: بلى يا رسول الله. قال: \"ألم تكونوا ضلالًا فهداكم الله بي؟ \". قالوا: بلى يا رسول الله. قال: \"أفلا تجيبوني؟ \". قالوا: ما نقول يا رسول الله؟ فقال: \"ألا تقولون، ألم يخرجك قومك فآويناك، ألم يكذّبوك فصدقناك، أو لم يخذلوك فنصرناك؟ \".\nقال: فما زال يقول حتّى جثوا على الركب، وقالوا: أموالنا وما في أيدينا لله ولرسوله. قال: فنزلت ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى﴾ (١).\n[٢٦١٣] وأخبرني الحسين بن محمّد بن فنجويه (٢)، حدّثنا محمَّد بن عبد الله بن برزة (٣)، حدّثنا عبيد بن شريك البزار (٤)، حدّثنا سليمان بن عبد الرّحمن ابن بنت شرحبيل (٥)،\n_________\n= عبد الله بن الحارث، ويقال: مولى ابن عباس، صدوق وكان يرسل.\n(١) [٢٦١٢] الحكم على الإسناد:\nشيخ المصنف لم أجده، ويزيد بن أبي زياد شيعي ضعيف.\nالتخريج:\nأخرجه ابن جرير في \"جامع البيان\" ٢٥/ ٢٥، والطبراني في \"الأوسط\" (٣٨٦٤).\n(٢) أبو عبد الله، الدينوري، ثقة، كثير الرِّواية للمناكير.\n(٣) محمَّد بن عبد الله بن برزة البرزي أبو جعفر الرَّوذَراوَرِي، لم يحمد أمره.\n(٤) عبيد بن عبد الواحد بن شريك البزار، قال الدارقطني: صدوق.\n(٥) سليمان بن عبد الرحمن بن عيسى بن ميمون التَّميمي الدِّمَشقي، صدوق يخطئ.","vol":"23","page":357},{"text":"حدّثنا مروان بن معاوية (١)، حدّثنا يَحْيَى بن كثير الأسدي (٢)، عن صالح بن خباب (٣) الفَزَاريُّ (٤)، عن عبد الله بن شداد بن الهاد (٥)، عن العباس بن عبد المطلب (٦) أَنَّه قال: يا رسول الله ما بال قريش يلقى بعضهم بعضًا بوجوه تكاد أن تسايل من الود، ويلقوننا بوجوه قاطبة؟ فقال رسول الله - ﷺ -: \"أَوَ يفعلون ذلك؟ \". قالوا: نعم، والّذي بعثك بالحقّ. فقال: \"أمّا والّذي بعثني بالحقّ، لا يؤمنون حتّى يحبّوكم لي\" (٧).\nوقال قوم: هذِه الآية منسوخة، وإنَّما نزلت بمكّة وكان المشركون يؤدّون رسول الله - ﷺ - فأنزل الله تعالى هذِه الآية وأمرهم فيها بمودة\n_________\n(١) مروان بن معاوية بن الحارث بن أسماء الفَزَاري، أبو عبد الله الكوفيِّ، ثقة حافظ، وكان يدلس أسماء الشيوخ.\n(٢) يَحْيَى بن كثير الكاهلي الأسدي الكُوفيّ، قال أبو حاتم: شيخ، وقال النَّسائيّ: ضعيف، وقال ابن حجر: لين الحديث، من الخامسة.\nانظر: \"الجرح والتعديل\" ٩/ ت ٧٦١، \"الكاشف\" للذهبي ٢/ ٣٧٣، \"تهذيب التهذيب\" لابن حجر ١١/ ٢٣٣، \"تقريب التهذيب\" لابن حجر ٢/ ٣٥٦.\n(٣) في هامش الأصل (حبان)، وفي (م) و(ت): (حيان).\n(٤) صالح بن خباب الفَزَاريُّ من أهل الكوفة، روى عن حصين بن عقبة الفَزَاريُّ، وروى عنه الأعمش والعلاء بن المسيب، ولم أجد فيه جرحًا أو تعديلًا. انظر: \"التاريخ الكبير\" ٤/ ٢٧٧، \"الثقات\" ٦/ ٤٥٥.\n(٥) عبد الله بن شَدَّاد بن الهاد اللَّيثي، أبو الوليد المدني، من كبار التّابعين الثقات.\n(٦) عم رسول الله - ﷺ -.\n(٧) [٢٦١٣] الحكم على الإسناد:\nفيه محمَّد بن برزة ويحيى بن كثير ضعيفان.","vol":"23","page":358},{"text":"رسول الله - ﷺ - وصلة رحمه. فلما هاجر إلى المدينة وآواه الأنصار ونصروه وعزروه أحبّ الله أن يلحقه بإخوانه من الأنبياء ﵈ حيث قالوا: ﴿وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ (١٠٩)﴾ (١)، فأنزل الله: ﴿قُلْ مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ﴾ (٢)، فهي منسوخة بهذِه الآية وبقوله: ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (٨٦)﴾ (٣)، وقوله: ﴿وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (١٠٤)﴾ (٤)، وقوله: ﴿أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ﴾ (٥)، وقوله: ﴿أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (٤٠)﴾ (٦) وإلى هذا القول ذهب الضَّحَّاك بن مزاحم والحسن بن الفضل.\nوهذا قولٌ غير مرضي ولا قوي، وإن ما حكيناه من أقاويل أهل التأويل في هذِه الآية لا يجوز أن يكون واحد منها منسوخًا، وكفى قبحًا بقول من زعم أنّ التقريب إلى الله تعالى بطاعته ومودة نبيه وأهل بيته منسوخ، والدليل على صحة ما ذهبنا فيه.\n[٢٦١٤] ما أخبرنا أبو محمَّد عبد الله بن حامد الأصبهاني (٧) قال:\n_________\n(١) الشعراء: ١٠٩.\n(٢) سبأ: ٤٧.\n(٣) ص: ٨٦.\n(٤) يوسف: ١٠٤.\n(٥) المؤمنون: ٧٢.\n(٦) القلم: ٤٦.\n(٧) أبو محمَّد الماهاني الأصبهاني، الوزَّان، الواعظ، لم يذكر بجرح أو تعديل.","vol":"23","page":359},{"text":"أخبرنا أبو محمَّد عبد الله بن أبي عبد الله محمّد بن علي بن الحسن (١) البلخي (٢)، حدّثنا يعقوب بن يوسف بن إسحاق (٣)، حدّثنا محمَّد بن أسلم الطُّوسي (٤)، حدّثنا يعلي بن عبيد (٥)، عن إسماعيل بن أبي خالد (٦)، عن قيس بن أبي حازم (٧)، عن جرير بن عبد الله البجلي (٨)، قال: قال رسول الله - ﷺ -: \"من مات على حبّ آلِ محمّد مات شهيدًا، ألا ومن مات على حبّ آل محمّد مات مغفورًا له، ألا ومن مات على حبّ آل محمّد مات تائبًا، ألا ومن مات على حبّ آل محمّد مات مؤمنًا مستكمل الإيمان، ألا ومن مات على حبّ آل محمّد يبشره ملك الموت بالجنّة ثم منكرًا ونكيرًا، ألا ومن مات على حبّ آل محمّد يزف إلى الجنَّة كما تزف العروس إلى بيت زوجها، ألا ومن مات على حبّ آل محمّد فتح له في قبره بابان من الجنّة، ألا ومن مات على حبّ آل محمّد جعل الله تعالى\n_________\n(١) في (م) و(ت): الحسين.\n(٢) ابن الشرقي النيسابوري، سماعاته صحيحة من مثل الذهلي وطبقته، وتكلموا فيه لإدمانه شرب المسكر.\n(٣) يعقوب بن يوسف بن إسحاق بن إبراهيم بن يعقوب بن الضَّحَّاك، أبو عمرو القزويني، قال الخطيب: كان ثقة.\n(٤) محمَّد بن أسلم بن سالم الطُّوسي، أبو الحسن الكندي، من الثقات الحفَّاظ.\n(٥) يَعلَى بن عُبيد ابن أبي أُمَيَة الإيادي، أبو يوسف الطَّنافِسي، ثقة.\n(٦) إسماعيل بن بن أبي خالد الأحمَسي مولاهم، ثقة ثبت.\n(٧) قيس بن أبي حازم البَجلي الأحمسي، أبو عبد الله الكوفيِّ، ثقة مخضرم.\n(٨) صحابي مشهور.","vol":"23","page":360},{"text":"زوار قبره ملائكة الرحمة، ألا ومن مات على حبّ آل محمّد مات على السنة والجماعة، ألا ومن مات على بغض آل محمّد جاء يوم القيامة مكتوب بين عينيه آيس من رحمة الله، ألا ومن مات على بغض آل محمّد مات كافرًا، ألا ومن مات على بغض آل محمّد لم يشم رائحة الجنّة\" (١).\n﴿وَمَنْ يَقْتَرِفْ حَسَنَةً﴾ يكسب طاعة ﴿نَزِدْ لَهُ فِيهَا حُسْنًا﴾ بالتضيعف. ﴿إِنَّ اللَّهَ غَفُورٌ شَكُورٌ﴾.\n[٢٦١٥] أخبرني ابن فنجويه (٢)، حدّثنا ابن حبش (٣)، حدّثنا أبو القاسم بن الفضل (٤)، حدّثنا علي بن الحسين (٥)، حدّثنا إسماعيل بن موسى (٦)، حدّثنا الحكم بن ظهير (٧)،\n_________\n(١) [٢٦١٤] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف لم يذكر بجرح أو تعديل، وشيخ شيخه متكلم فيه.\n(٢) أبو عبد الله، الحسين بن محمَّد بن فنجويه الدينوري، ثقة، كثير الرِّواية للمناكير.\n(٣) الحسين بن محمَّد بن حبش بن حمدان، أبو علي الدينوري، ثقة مأمون.\n(٤) العباس بن الفضل بن شاذان بن عيسى، أبو القاسم الرَّازي المقرئ، إمام محقق مجود.\n(٥) علي بن الحسين بن بشير بن سلامة الدهقان، قال عنه أبو الحسن بن حماد: كان ثقة .. ولم أكتب عنه، (ت ٣٠٨ هـ). انظر: \"سؤالات حمزة\" ١/ ٢٢٢.\n(٦) إسماعيل بن موسى الفَزَاريُّ، أبو محمَّد، ويقال: أبو إسحاق الكوفيِّ، نسيب السُّدي، صدوق يخطئ، رمي بالرفض.\n(٧) الحَكَم بن ظُهَير الفَزَاري، أبو محمَّد بن أبي ليلى الكوفيِّ، متروك الحديث، رمي بالرفض، واتهمه ابن معين.","vol":"23","page":361},{"text":"عن السدّي (١)، عن أبي مالك (٢)، عن ابن عباس في قوله: ﴿وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا﴾، قال: المودة لآل محمّد - ﷺ - (٣).\n\n<span data-type=\"title\" id=toc-4698>٢٤ </span>- ﴿أَمْ يَقُولُونَ﴾ يعني كفّار مكّة ﴿افْتَرَى عَلَى اللَّهِ كَذِبًا فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلَى قَلْبِكَ﴾\nقال مجاهد: يربط عليه بالصبر حتّى لا يشق عليك أذاهم، وقال قتادة: يعني يطبع على قلبك فينسيك القرآن، فأخبرهم أنّهُ لو افترى على الله لفعل به ما أخبر في هذِه الآية.\nثمّ ابتدأ، فقال عزّ من قائل: ﴿وَيَمْحُ اللَّهُ الْبَاطِلَ﴾. قال السدي: فيه تقديم وتأخير، مجازه: والله يمحو الباطل. فحذفت منه الواو في المصحف، وهو في موضع رفع كما حذفت من قولهم: ﴿وَيَدْعُ الْإِنْسَانُ﴾ (٤) و﴿سَنَدْعُ الزَّبَانِيَةَ (١٨)﴾ (٥) على اللفظ.\n﴿وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ﴾ فيثبته ﴿إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾ قال ابن عباس: لما نزل قوله تعالى: ﴿قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا﴾ الآية وقع في قلوب قوم منها شيء، فقالوا: ما يريد إلّا أن يحثنا على أقاربه من بعده. ثمّ خرجوا، فنزل جبريل فأخبره أنّهم قد اتهموه\n_________\n(١) إسماعيل بن عبد الرحمن، أبو محمَّد الكوفيِّ، السّدي الكبير. صدوق يهم ورمي بالتشيع.\n(٢) غَزوان، أبو مالك الغِفاري الكوفيِّ، ثقة.\n(٣) [٢٦١٥] الحكم على الإسناد:\nضعيف جدًا، وعلته الحكم بن ظهير متروك.\n(٤) الإسراء: ١١.\n(٥) العلق: ١٨.","vol":"23","page":362},{"text":"وأنزل هذِه الآية، فقال القوم: يا رسول الله، فإنّا نشهد أنّك صادق فنزل قوله: ﴿وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ﴾.\n\n<span data-type=\"title\" id=toc-4699>٢٥ </span>- ﴿وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ﴾\nواختلفت عبارات العلماء في حقيقة التوبة وشرائطها.\n[٢٦١٦] فأخبرنا الإمام أبو القاسم الحسن بن محمّد بن حبيب (١) ﵀ بقراءته عليّ في شهور سنة ثمان وثمانين وثلاثمائة، أخبرنا محمّد بن سليمان بن منصور (٢)، حدّثنا علي بن مشكان بن جبلة (٣) بساوه (٤)، أخبرنا عبد الله بن عبد العزيز بن أبي روّاد (٥)، عن إبراهيم بن طهمان (٦)،\n_________\n(١) أبو القاسم الحبيبي، قيل: كذَّبه الحاكم.\n(٢) محمَّد بن سليمان بن محمَّد بن موسى بن منصور، أبو جعفر مذكر الكرامية، روى عنه الحاكم ولم يرضه.\n(٣) علي بن مُشكان بن جبلة الساوي، يروي عن: عبد الله بن عبد العزيز، وحدث عنه: محمَّد بن سليمان بن منصور. انظر: \"تاريخ جرجان\" (في ترجمة عبد الله بن أبي رواد) ١/ ٢٦٢.\n(٤) ساوه: مدينة حسنة بين الري وهمذان، بينها وبين كل واحد منهما ثلاثون فرسخًا. انظر \"معجم البلدان\" ٣/ ١٧٩.\n(٥) عبد الله بن عبد العزيز بن أبي روَّاد، قال ابن حبان: يعتبر حديثه إذا روى عن غير أبيه، وفي روايته عن إبراهيم بن طهمان بعض المناكير، وقال أبو حاتم وغيره: أحاديثه منكرة، وقال ابن الجنيد: لا يساوي فلسا.\nانظر: \"الثقات\" ٨/ ٣٤٧، \"المغني\" ٢/ ٤٩١، \"ضعفاء العقيلي\" ٢/ ٢٧٩.\n(٦) إبراهيم بن طَهْمان بن شعبة، الخراساني، أبو سعيد الهروي، ثقة، يُغرب وتكلم فيه للإرجاء.","vol":"23","page":363},{"text":"عن أبي الزُّبير (١) عن جابر بن عبد الله (٢)، قال: دخل أعرابي مسجد رسول الله - ﷺ - وقال: اللَّهمّ إنّي أستغفرك وأتوب إليك، سريعًا وكبّر، فلما فرغ من صلاته قال له على: يا هذا إنّ سرعة اللسان بالاستغفار توبة الكذّابين، وتوبتك تحتاج إلى توبة، قال: يا أمير المؤمنين وما التوبة؟ قال: اسم يقع على ستة معانٍ: على الماضي من الذنوب الندامة، ولتضييع الفرائض الإعادة، وردّ المظالم، وإذابة النَّفس في الطاعة كما أذابها في المعصية، وإذاقة النَّفس مرارة الطاعة كما أذقتها حلاوة المعصية، والبكاء بدل كُلّ ضحك ضحكته (٣).\n[٢٦١٧] وسمعت الحسن بن محمّد (٤)، يقول: سمعت إبراهيم بن محمَّد بن يزيد (٥)، يقول: سمعت خَتَنَ محمّد بن علي التِّرمذيُّ (٦)\n_________\n(١) محمَّد بن مسلم بن تَدرس الأسدي مولاهم، أبو الزُّبير المكيِّ، صدوق، إلَّا أنَّه يدلس.\n(٢) صحابي مشهور.\n(٣) [٢٦١٦] الحكم على الإسناد:\nشيخ المصنف وشيخ شيخه تكلم فيهما الحاكم، وعبد الله بن أبي رواد منكر الحديث.\n(٤) أبو القاسم ابن حبيب النيسابوري، قيل: كذَّبه الحاكم.\n(٥) إبراهيم بن محمَّد بن يزيد بن خالد المروزي، أبو إسحاق\nنزيل نيسابور، يروي عن: علي بن حجر، روى عنه: الحسين بن محمَّد.\nانظر: \"الأسامي والكنى\" ١/ ٦، \"المقتنى في سرد الكنى\" ١/ ٧١.\n(٦) لم أجده، وقد سبق باسم أبي عبد الله ختن أبي بكر الورَّاق، ولم أجده أيضًا.","vol":"23","page":364},{"text":"يقول: قيل لأبي بكر محمّد بن عمر الورَّاق (١): متى يكون الرجل تائبًا؟ فقال: إذا رجع إلى الله فراقبه واستحياه وخاف نقمته فيما عصاه، والتجأ إلى رحمته فرجاه، وذكر حلمه في ستره فأبكاه، وندم على مكروه أتاه، وشكر ربّه على ما هداه، وفهم عن الله تعالى وعظه فوعاه، وحفظ عهده فيما أوصاه (٢).\n[٢٦١٨] وسمعت الحسن بن محمّد (٣)، يقول: سمعت أبا منصور محمّد بن محمّد بن سمعان المذكر (٤)، يقول: سمعت أبا بكر بن الشاه الصُّوفي الفارسي (٥)، يقول: سئل الحارث بن أسد المحاسبي (٦): من التائب؟ فقال: من رأي نفسه من الذنوب معصومًا، وللخيرات موفقًا، ورأى الفرح من قلبه غائبًا والحزن فيه ثابتًا، وأحبّه أهل الخير، وهابه أهل الشّر، ورأى القليل من الدّنيا كثيرًا، والكثير من عمل الآخرة\n_________\n(١) محمَّد بن عمر الورَّاق التِّرمذيُّ ثم البلخي، ضعيف جدًّا.\n(٢) [٢٦١٧] الحكم على الإسناد:\nشيخ المصنف كذَّبه الحاكم، وفيه من لم أجده.\n(٣) أبو القاسم النيسابوري، قيل: كذَّبه الحاكم.\n(٤) محمَّد بن محمَّد بن سمعان الحيري المذكر السمعاني.\nسمع منه الحاكم أبو عبد الله الحافظ، خرج إلى هراة، وأقام بها وسكنها إلى أواخر عمره، فانصرف وقد صار إسناده عاليًا، وسمع النَّاس منه الكثير، (ت ٣٨٢ هـ).\nانظر: \"الأنساب\" ٣/ ٣٠٢، \"شذرات الذَّهب\" ٣/ ١٠٤.\n(٥) لم أجده.\n(٦) أبو عبد الله البغدادي، مقبول.","vol":"23","page":365},{"text":"قليلًا، ورأى قلبه فارغًا من كلّ ما ضمن له، مشتغلا بكلّ ما أمر به (١).\nوقال السري بن مغلس السقطي: التوبة صدق العزيمة على ترك الذنوب، والإنابة بالقلب إلى علام الغيوب، والندامة على ما فرط من العيوب، والاستقصاء في المحاسبة مع النَّفس بالاستكانة والخضوع.\nوقال عمرو بن عثمان (٢): ملاك التوبة إصلاح القوت.\n[٢٦١٩] وسمعت أبا القاسم بن أبي بكر البابي (٣)، يقول: سمعت أبا يعلى حمزة بن وهب الطبري (٤)، يقول: سمعت الحسن بن علوية الدامغاني (٥)، يقول: سمعت يَحْيَى بن معاذ (٦)، وسئل: عن التائب؟ فقال: من كسر شبابه على رأسه وكسر الدّنيا على رأس الشَّيطان، ولزم الفطام حتّى أتاه الحمام (٧).\nوقال سهل بن عبد الله: التوبة، الانتقال من الأحوال المذمومة إلى الأحوال المحمودة.\n_________\n(١) [٢٦١٨] الحكم على الإسناد:\nشيخ المصنف كذَّبه الحاكم، وفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\n(٢) لم يتبين لي من هو.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) الحسن بن علي بن محمَّد بن سليمان، ثقة.\n(٦) أبو زكريا الرَّازي، الواعظ، لم يذكر بجرح أو تعديل.\n(٧) [٢٦١٩] الحكم على الإسناد:\nشيخ المصنف وشيخ شيخه لم أجدهما.","vol":"23","page":366},{"text":"وسئل أبو الحسن البوشنجي: عن التوبة؟ فقال: إذا ذكرت الذنب فلا تجد حلاوته في قلبك.\nوقال رويم: التوبة ترك المعاصي نيةً وفعلًا، والإقبال على الطاعة نيةً وفعلًا.\n[٢٦٢٠] وسمعت أبا القاسم الحبيبي (١)، يقول: سمعت أبا عبد الله محمَّد بن عاد البغدادي (٢)، يقول: سئل الجنيد (٣): من التائب؟ فقال: من تاب عما دون الله (٤).\nوقال شاه الكرماني (٥): اترك الدّنيا وقد ثبت وخالف هواك وقد وصلت. ﴿وَيَعْفُو عَنِ السَّيِّئَاتِ﴾ وإذا تابوا فيمحوها.\n[٢٦٢١] حدّثنا أبو القاسم الحسن بن محمّد بن جعفر (٦)، حدّثنا\n_________\n(١) الحسن بن محمَّد بن الحسن بن حبيب بن أيوب، النيسابوري، قيل: كذَّبه الحاكم.\n(٢) لم أجده.\n(٣) الجنيد بن محمَّد بن الجنيد النَّهاوندي، شيخ الصوفية، لم يذكر بجرح أو تعديل.\n(٤) [٢٦٢٠] الحكم على الإسناد:\nشيخ المصنف كذَّبه الحاكم، وشيخ شيخه لم أجده.\n(٥) شاه بن شجاع الكرماني، أبو الفوارس، من علماء الصوفية، وله رسالات مشهورة، والمثلَّثةُ التي سماها \"مرآة الحكماء\"، قال ابن الملقن: كان كبير الشأن، حاد الفراسة، قل أن يخطئ. مات قبل الثلثمائة.\nانظر: \"طبقات الصوفية\" (ص ٦٤)، \"طبقات الأولياء\" ١/ ٦٠.\n(٦) الحسن بن محمَّد بن جعفر بن محمَّد بن أحمد المهراني التميمي، أبو القاسم من أهل أصبهان، قال عنه السمعاني: كان شيخًا صالحًا، ورعًا، حسن السيرة، من أهل العلم والتميز والحديث. سمع أبا الحسين سعيد بن محمَّد بن يَحْيَى =","vol":"23","page":367},{"text":"أبي (١)، حدّثنا جعفر بن سوَّار (٢)، حدّثنا عطيه بن بقيه (٣)، حدّثنا أبي (٤)، حدّثنا الزُبيدِي (٥) عن الزُّهريّ (٦) عن سعيد بن المسيب (٧)، عن أبي هريرة. قال: قال رسول الله - ﷺ -: \"إنّ الله أفرح بتوبة عبده المؤمن من الضال الواجد، ومن العقيم الوالد، ومن الظمآن الوارد. فمن تاب إلى الله تعالى توبة نصوحًا أنسى الله حافظيه وبقاع الأرض خطاياه وذنوبه\" أو قال: \"ذنوبه وخطاياه\" (٨).\n_________\n= الجوهري، وأبا الفوارس طراد بن محمَّد الزينبي، وجماعة من هذِه الطبقة. خرّج له والده \"المعجم\" عن جماعة من شيوخه، وكان قد أفاده وسمعه الكثير.\nانظر: \"التحبير في المعجم الكبير\" ١/ ٢١.\n(١) محمَّد بن جعفر بن محمَّد بن أحمد المهراني التميمي.\nانظر ترجمة ولده الحسن بن محمَّد.\n(٢) جعفر بن محمَّد بن سوار بن سنان، أبو محمَّد النيسابوري، ثقة.\n(٣) عطية بن بقية بن الوليد الحمصي، قال الذهبي: كان شيخًا محدثًا، ليس بالماهر، بل طال عمره وتفرد.\n(٤) بقية بن الوليد بن صائد بن كعب الكلاعي، صدوق، كثير التدليس عن الضعفاء.\n(٥) محمَّد بن الوليد بن عامر الزُّبيدي، أبو الهُذيل الحمصي القاضي قال العجلي وأبو زرعة والنَّسائيُّ: ثقة، وقال ابن حجر: ثقة ثبت، من كبار أصحاب الزُّهريّ، (ت ١٤٩ هـ). انظر: \"الجرح والتعديل\" ٨/ ١١١، \"السير\" ٦/ ٢٨١، \"تهذيب التهذيب\" لابن حجر ٩/ ٤٣٣، \"تقريب التهذيب\" لابن حجر ١/ ٢١٥.\n(٦) محمَّد بن مسلم بن عبيد الله الزُّهريّ، فقيه حافظ متَّفقٌ على جلالته وإتقانه.\n(٧) سعيد بن المُسَيِّب بن حَزن، المخزومي، أحد العلماء الإثبات الكبار، اتفقوا على أن مرسلاته أصح المراسيل.\n(٨) [٢٦٢١] الحكم على الإسناد:\nفيه عطية بن بقية، متكلم فيه.","vol":"23","page":368},{"text":"﴿وَيَعْلَمُ مَا تَفْعَلُونَ﴾ قرأ الأعمش وحمزة والكسائي وخلف بالتاء (١)، وهي قراءة عبد الله وأصحابه (٢)، ورواية حفص عن عاصم (٣)، الباقون (٤) بالياء (٥)، وهي اختيار أبي عبيد، وقال: لأنَّه بين خبرين عن قوم. قال قبله: ﴿عَنْ عِبَادِهِ﴾، وقال بعده: ﴿وَيَزِيدُهُمْ مِنْ فَضْلِهِ﴾ (٦).\n\n<span data-type=\"title\" id=toc-4700>٢٦ </span>- ﴿وَيَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾\nأي: يطيع الذين آمنوا ربّهم في قول بعضهم. جعل الفعل للّذين آمنوا، وقال الآخرون: (ويستجيب الله الذين آمنوا) جعلوا الإجابة فعل الله تعالى، وهو الأصوب والأعجب إليَّ لأنَّه وقع بين فعلين لله تعالى: الأوَّل قوله: ﴿يُقبَلُ﴾ فهو والثاني ﴿وَيَزِيدُهُمْ﴾، ومعنى الآية: ويجيبُ اللهُ المؤمنين إذا دعوه، وقيل: معناه ويجيب دعاء المؤمنين بعضهم لبعض.\n_________\n(١) \"السبعة\" (ص ٥٨١)، \"التيسير\" (ص ٤٤٩)، \"زاد المسير\" ٧/ ٢٨٦ وجميعهم لم يذكروا الأعمش وخلف، \"النشر\" ٢/ ٣٦٧.\n(٢) \"معاني القرآن\" للفراء ٣/ ٢٣، \"إعراب القراءات\" لابن خالويه ٢/ ٢٨٣، \"المحرر الوجيز\" ٥/ ٣٥، \"الجامع\" للقرطبي ١٦/ ٢٦.\n(٣) انظر: \"السبعة\" (ص ٥٨١)، \"المحرر الوجيز\" ٥/ ٣٥، \"زاد المسير\" ٧/ ٢٨٦.\n(٤) في (م): (غيرهم). وفي (ت): (وقرأ غيرهم).\n(٥) هم: ابن كثير ونافع وعاصم في رواية أبي بكر وابن عامر وأبو عمرو، انظر: \"السبعة\" (ص ٥٨١)، \"التيسير\" (ص ٤٤٩)، \"المحرر الوجيز\" ٥/ ٣٥، وزاد نسبتها للأعرج وأبي جعفر والجحدري وقتادة، \"الإتحاف\" (ص ٤٩٢).\n(٦) \"الجامع\" للقرطبي ١٦/ ٢٦ وزاد أنها من اختيار أبي حاتم.","vol":"23","page":369},{"text":"[٢٦٢٢] أخبرنا عبد الله بن حامد الوزَّان (١)، أخبرنا مكي بن عبدان (٢)، حدّثنا عبد الله بن هاشم (٣)، حدّثنا أبو معاوية (٤) عن الأعمش (٥)، عن شقيق بن سلمة (٦)، عن سلمة بن سبرة (٧)، قال: خطبنا معاذ (٨) بالشام، فقال: أنتم المؤمنون وأنتم أهل الجنّة والله إنّي لأرجو أن يدخل الجنّة من تسبون من فارس والرّوم وذلك أن أحدهم إذا عمل لأحدكم العمل، قال: أحسنت يرحمك الله أحسنت يرحمك الله، أحسنت بارك الله فيك ويقول الله تعالى: ﴿وَيَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَيَزِيدُهُمْ مِنْ فَضْلِهِ وَالْكَافِرُونَ لَهُمْ عَذَابٌ شَدِيدٌ (٢٦)﴾ (٩).\n_________\n(١) أبو محمَّد الماهاني الأصبهاني، الوزَّان، الواعظ. لم يذكر بجرح أو تعديل.\n(٢) مكي بن عبدان بن محمَّد بن بكر أبو حاتم النيسابوري، المحدث الثقة المتقن.\n(٣) عبد الله بن هاشم بن حيان العَبدي، أبو عبد الرحمن الطُّوسي، ثقة، صاحب حديث.\n(٤) محمَّد بن حْازم التَّمِيمي السَّعدي، ثقة: أحفظ النَّاس لحديث الأعمش، وقد رمي بالإرجاء.\n(٥) سليمان بن مهران، أبو محمَّد الكوفيِّ، ثقة حافظ ورع لكنَّه يدلس.\n(٦) شقيق بن سلمة الأسدي الكوفيِّ، أبو وائل، ثقة مخضرم.\n(٧) سلمة بن سبرة، قال البُخاريّ: سلمة بن سبرة عن معاذ روى عنه أبو وائل منقطع، قال العجلي: كوفي تابعي ثقة. انظر: \"التاريخ الكبير\" ٤/ ٧٧، \"الثقات\" للعجلي ١/ ٤٢٠، \"الجرح والتعديل\" ٤/ ١٦٢.\n(٨) الصحابي المشهور.\n(٩) [٢٦٢٢] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.","vol":"23","page":370},{"text":"[٢٦٢٣] وأخبرني الحسين بن محمّد الثَّقفيُّ (١)، حدّثنا الفضل بن الفضل الكندي (٢)، حدثني أبو أحمد عبد الله بن أحمد الزعفراني الهمذاني (٣)، حدّثنا محمَّد بن الحسن بن قتيبة (٤) بعسقلان، حدّثنا محمَّد بن أيوب بن سويد (٥)، حدثني أبي (٦)، عن أبي بكر الهذلي (٧)، عن أبي صالح (٨) عن ابن عباس في قوله -﷿-: ﴿وَيَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾، قال: يشفّعهم في إخوانهم. ﴿وَيَزِيدُهُمْ مِنْ فَضْلِهِ﴾. قال: في إخوان إخوانهم (٩).\n\n<span data-type=\"title\" id=toc-4701>٢٧ </span>- قوله تعالى: ﴿وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ﴾ الآية\nنزلت في قوم من أهل الصفّة تمنوا سعة الدّنيا والغنى.\n_________\n(١) أبو عبد الله، الحسين بن محمَّد بن فنجويه الدينوري، ثقة، كثير الرِّواية للمناكير.\n(٢) الفضل بن الفضل بن العباس، أبو العباس الكندي، صدوق.\n(٣) عبد الله بن أحمد الزعفراني الهمذاني، أبو أحمد، لم أجد له ترجمة وله ذكر في \"سير أعلام النبلاء\" ١٧/ ٧٦ روى عنه ابن لال الهمذاني.\n(٤) محمَّد بن الحسن بن قتيبة ابن زيادة أبو العباس حافظ ثقة.\n(٥) محمَّد بن أيوب بن سُويد الرَّملي، أدخل في كتاب أبيه أشياء موضوعة، ضعفه الدارقطني وغيره.\n(٦) أيوب بن سويد الرَّملي، أبو مسعود الحِميري السَّيبَاني، صدوق يخطئ.\n(٧) سُلمى بن عبد الله بن سُلمى، وقيل: اسمه رَوح، وهو ابن بنت حُميد بن عبد الرحمن الحِميري، متروك الحديث.\n(٨) باذام، ويقال: باذان، مولى أم هانئ بنت أبي طالب، ضعيف يرسل.\n(٩) [٢٦٢٣] الحكم على الإسناد:\nموضوع، فيه محمَّد بن أيوب يروي الموضوعات، وأبو بكر الهذلي متروك.","vol":"23","page":371},{"text":"قال خباب بن الأرت: فإنا نزلت هذِه الآية وذلك أنا نظرنا إلى أموال بني قريظة وبني النضير وبني قينقاع، فتمنيناها فأنزل الله تعالى ﴿وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ﴾ أي: وسع الرزق لعباده.\n﴿لَبَغَوْا فِي الْأَرْضِ﴾ أي: لطغوا وعصوا. قال ابن عباس: بغيهم طلبهم منزلة بعد منزلة، ودابة بعد دابة، ومركبًا بعد مركب، وملبسًا بعد ملبس.\n[٢٦٢٤] وأخبرني الحسين (١) بن محمَّد بن إبراهيم البستاني (٢) الأصبهاني (٣)، حدّثنا أبو عبد الله محمَّد بن العباس العصمي الهروي (٤)، حدّثنا محمَّد بن علي بن الحسين (٥)، قال: سمعت أحمد بن أبي صالح الكرابيسي (٦)، يقول: سمعت نصير بن يَحْيَى (٧) يقول: قال شقيق بن إبراهيم (٨) في قول الله تعالى: ﴿وَلَوْ بَسَطَ اللَّهُ\n_________\n(١) في الأصل: (الحسن)، والمثبت من (م) و(ت) ..\n(٢) في (ت): النيستاني.\n(٣) لم أجده.\n(٤) محمَّد بن أبي العباس محمَّد بن العباس بن أحمد بن عُصم ابن أبي ذُهل العُصمي الضَّبي الهروي، أبو عبد الله\nقال عنه الذهبي: الإمام الحافظ الأنبل، رئيس خراسان، وقال الخطيب: كان ثقة، نبيلًا، من ذوي الأقدار العالية، (ت ٣٧٨ هـ).\nانظر: \"تاريخ بغداد\" ٣/ ١١٩، \"طبقات الشَّافعية\" ٣/ ١٧٥، \"السير\" ١٦/ ٣٨٠.\n(٥) لم يتبين لي من هو.\n(٦) لم أجده.\n(٧) نصير بن يَحْيَى بن إبراهيم البلخي، لم يذكر بجرح أو تعديل.\n(٨) شقيق بن إبراهيم الأزدي البَلخي، أبو علي، الإمام الزَّاهد شيخ خراسان، قال =","vol":"23","page":372},{"text":"الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ﴾، قال: لو رزق الله العباد بغير كسب وتفرغوا من المعاش والكسب لطغوا وبغوا وسعوا في الأرض فسادًا، ولكن شغلهم بالكسب والمعاش رحمة منه وامتنانًا (١).\n﴿وَلَكِنْ يُنَزِّلُ﴾ أرزاقهم ﴿بِقَدَرٍ مَا يَشَاءُ﴾ كما يشاء لكفايتهم. قال مقاتل: ﴿وَلَكِنْ يُنَزِّلُ بِقَدَرٍ مَا يَشَاءُ﴾ فيجعل واحدًا فقيرًا وواحدًا غنيًا.\n﴿إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ﴾. قال قتادة: في هذِه الآية كان يقال: خير الرزق ما لا يطغيك ولا يلهيك، وذكر لنا أنّ النَّبيّ - ﷺ - قال: \"أخوف ما أخاف على أمتي، زهرة الدّنيا وكثرتها\".\n[٢٦٢٥] أخبرنا الحسين بن محمَّد بن فنجويه (٢)، حدّثنا عبيد الله بن محمَّد بن شنبة (٣)، حدّثنا أبو جعفر محمَّد بن عبد الغفار الزرقاني (٤)، حدّثنا محمَّد بن يَحْيَى الأزدي (٥)، حدثني أبو حفص عمر بن سعيد الدّمشقيُّ (٦)،\n_________\n= الذهبي: منكر الحديث .. ولا يتصور أن يحكم عليه بالضعف، لأنَّ نكارة تلك الأحاديث من جهة الرواة عنه.\n(١) [٢٦٢٤] الحكم على الإسناد:\nفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\n(٢) أبو عبد الله، بن فنجويه الدينوري، ثقة، كثير الرِّواية للمناكير.\n(٣) أبو أحمد الدينوري القاضي، لم أجد فيه جرحًا أو تعديلًا.\n(٤) متكلم فيه.\n(٥) محمَّد بن يَحْيَى بن عبد الكريم بن نافع الأزدي، أبو عبد الله بن أبي حاتم البصري، ثقة.\n(٦) عمر بن سعيد الدّمشقيُّ، أبو حفص.","vol":"23","page":373},{"text":"حدّثنا صدقة بن عبد الله (١)، حدثني عبد الكريم الجزري (٢)، عن أنس ابن مالك، عن رسول الله - ﷺ - عن جبريل، عن ربّه قال: \"من أهان لي وليًّا، فقد بارزني بالمحاربة، وإنّي لأسرع شيء إلى نصرة أوليائي، إنّي لأغضب لهم كما يغضب اللَّيث الحرد، وما ترددت في شيء أنا فاعله، ترددي عن قبض روح عبدي المؤمن، يكره الموت وأنا أكره مساءته، ولابد له منه، وما تعبد لي عبدي المؤمن بمثل أداء ما افترضت عليه، وما يزال عبدي المؤمن يتقرب إلى بالنوافل حتَّى أحبه، فإذا أحببته كنت له سمعًا وبصرًا وبدًا ومؤيدًا، إن سألني أعطيته وإن دعاني استجبت له وإنَّ من عبادي المؤمنين لمن يسألني الباب من العبادة، ولو أعطيته إياه دخله العجب فأفسده ذلك، وإنّ من عبادي المؤمنين، لمن لا يصلحه إلّا السقم ولو صححته لأفسدهُ ذلك، وإنّ من عبادي المؤمنين لمن لا يصلحه إلّا الصحّة، ولو أسقمته لأفسده ذلك، وإنّ من عبادي المؤمنين لمن لا يصلحه إلّا الغني ولو أفقرته لأفسده ذلك، وإنَّ من عبادي المؤمنين لمن لا يصلحه إلّا الفقر ولو أغنيته لأفسده ذلك. إنّي أدبر عبادي بعلمي بقلوبهم إنّي عليمٌ خبيرٌ\" (٣).\n_________\n= قال أبو حاتم: كتبت حديثه، وطرحته، وقال النَّسائيّ: ليس بثقة، وقال الذهبي: تركوه، (ت ٢٢٥ هـ). انظر: \"الجرح والتعديل\" ٦/ ١١١، \"الكامل\" ٥/ ٥٧، \"المغني\" ٢/ ٤٢.\n(١) صدقة بن عبد الله السَّمين، أبو معاوية، ويقال: أبو محمَّد الدّمشقيُّ، ضعيف.\n(٢) عبد الكريم بن مالك الجَزَري، أبو سعيد الحَرَّاني، ثقة متقن.\n(٣) [٢٦٢٥] الحكم على الإسناد:\nفيه عمر بن سعيد متروك، وصدقة ضعيف، ومحمد بن عبد الغفار متكلم فيه.","vol":"23","page":374},{"text":"قال صدقة: وسمعت أبان بن أبي عياش (١) يحدث بهذا الحديث، من أنس ثمّ يقول: اللهمّ إنّي من عبادك المؤمنين الذين لا يصلحهم إلّا الغني فلا تفقرني.\n\n<span data-type=\"title\" id=toc-4702>٢٨ </span>- قوله تعالى: ﴿وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ﴾ يعني المطر،\nيسمى بذلك؛ لأنَّه يغيث النّاس أي: يجيرهم ويصلح حالهم.\nقال الأصمعي: مررت ببعض قبائل العرب وقد مطروا، فسألت عجوزًا منهم، كم أتاكم المطر؟ فقالت: غثنا ما شئنا.\n﴿مِنْ بَعْدِ مَا قَنَطُوا وَيَنْشُرُ رَحْمَتَهُ﴾ ويبسط مطره نظيره قوله تعالى: (وَهُوَ الذِي يُرْسِلُ الرِّيَاحَ نُشرًا بَيْنَ يَدَيْ رَحْمَتِهِ) (٢).\n[٢٦٢٦] أخبرنا شعيب (٣)، حدّثنا مكي (٤)، حدّثنا أبو الأزهر (٥)، حدّثنا روح (٦)، حدّثنا سعيد (٧)، عن قتادة (٨) قال:\n_________\n(١) أبان بن أبي عياش فيروز، أبو إسماعيل مولى عبد القيس البصري، متروك.\n(٢) الأعراف: ٥٧. وانظر القراءة مع تفسير الآية.\n(٣) شعيب بن محمَّد بن شعيب، أبو صالح البيهقي، مستور من أهل النواحي.\n(٤) مكي بن عبدان بن محمَّد التميمي النيسابوري، أبو حاتم، المحدث الثقة المتقن.\n(٥) أحمد بن الأزهر بن مَنيع، النيسابوري، صدوق، كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٦) روح بن عبادة بن العلاء بن حسَّان، أبو محمَّد القَيسي البصري، ثقة فاضل، له تصانيف.\n(٧) سعيد بن أبي عَروبة، أبو النَّضر البصري، ثقة حافظ، له تصانيف، لكنَّه كثير التدليس، واختلط وكان من أثبت النَّاس في قتادة.\n(٨) قتادة بن دعامة السدوسي، ثقة ثبت.","vol":"23","page":375},{"text":"ذُكر لنا أنّ رجلًا أتى عمر بن الخطاب - ﵁ -، فقال: يا أمير المؤمنين قحط المطر وقنط النّاس. قال: مطرتم، ثمّ قال: ﴿وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِنْ بَعْدِ مَا قَنَطُوا وَيَنْشُرُ رَحْمَتَهُ وَهُوَ الْوَلِيُّ الْحَمِيدُ (٢٨)﴾ (١).\n\n<span data-type=\"title\" id=toc-4703>٢٩ </span>- ﴿وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِنْ دَابَّةٍ وَهُوَ عَلَى جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ (٢٩) وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾\nمن الإجرام والآثام ﴿وَيَعْفُو عَنْ كَثِيرٍ﴾ منها فلا يؤاخذكم بها.\nوقرأ أهل المدينة والشام (٢) ﴿بما﴾ بغير (فاء)، وكذلك هو في مصاحفهم (٣)، (وهو اختيار أبي عبيد وأبي حاتم) (٤)، (وقرأ الباقون (٥) ﴿فبَمَا﴾، بالفاء، وكذلك هو في مصاحفهم) (٦).\n_________\n(١) [٢٦٢٦] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف مستور، وأبو الأزهر صدوق.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٥/ ٣١ عن بشر، عن يزيد، عن سعيد به.\nوعزاه السيوطي في \"الدر المنثور\" ٧/ ٣٥٣ لعبد بن حميد وابن جرير وابن المنذر.\n(٢) هم نافع وابن عامر، انظر: \"الحجة\" ٣/ ٣٦٢، \"المبسوط\" (ص ٣٣٢) وزاد: أبا جعفر، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٣، \"التيسير\" (ص ٤٥٠).\n(٣) \"الحجة\" ٣/ ٣٦٢، \"المبسوط\" (ص ٣٣٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٣، \"التيسير\" (ص ٤٥٠).\n(٤) هذِه العبارة موجودة في (ت) بعد القراءة الثَّانية: (فبما). بلفظ: (واختاره أبو عبيد وأبو حاتم). وانظر: \"الجامع\" للقرطبي ١٦/<span data-type=\"title\" id=toc-4704> ٣٠ </span>معللًا سبب اختيارهما لهذِه القراءة بقوله: للزيادة في الحرف والأجر.\n(٥) في (ت): (أهل العراق).\n(٦) ساقط من (م). وانظر: \"الحجة\" (ص ٣٦٢)، \"المبسوط\" (ص ٣٣٢)، \"الكشف =","vol":"23","page":376},{"text":"[٢٦٢٧] أخبرني الحسين بن محمَّد المقرئ (١)، حدّثنا عبيد الله بن أحمد بن يعقوب (٢)، حدّثنا رضوان بن أحمد (٣)، حدّثنا أحمد بن عبد الجبار (٤)، حدّثنا أبو معاوية الضَّرير (٥)، عن إسماعيل بن مسلم (٦)، عن الحسن (٧)، قال: لما نزلت هذِه الآية ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ (٣٠)﴾ قال رسول الله - ﷺ -: \"ما من اختلاج عرق ولا خدش عود ولا نكبة حجر إلّا بذنب ولما يعفو تعالى الله عنه أكثر\" (٨).\n[٢٦٢٨] وأخبرني ابن فنجويه (٩)، حدّثنا أبو بكر بن مالك\n_________\n= عن وجوه القراءات\" لمكي ٢/ ٣٥٣، \"التيسير\" (ص ٤٥٠).\n(١) ابن فنجويه، ثقة صدوق كثير الرِّواية للمناكير.\n(٢) أبو الحسين البغدادي ابن البواب، ثقة.\n(٣) رضوان بن أحمد بن إسحاق، أبو الحسين التميمي، الصَّيدلانيُّ، ثقة.\n(٤) أحمد بن عبد الجبار بن محمَّد بن عُمَير التميمي العُطاردي ضعيف، وسماعه للسيرة صحيح.\n(٥) محمَّد بن خازم التَّمِمي، الكوفيِّ، ثقة، أحفظ النَّاس لحديث الأعمش، وقد يهم في حديث غيره، وقد رمي بالإرجاء.\n(٦) إسماعيل بن مسلم المكيِّ، أبو إسحاق البصري، فقيه ضعيف الحديث.\n(٧) الحسن بن أبي الحسن البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.\n(٨) [٢٦٢٧] الحكم على الإسناد:\nالحديث مرسل وفيه أحمد بن عبد الجبار وإسماعيل بن مسلم المكيِّ ضعيفان.\n(٩) أبو عبد الله، الحسين بن محمَّد بن فنجويه الدينوري، ثقة، كثير الرِّواية للمناكير.","vol":"23","page":377},{"text":"القطيعي (١)، حدّثنا بشر بن موسى الأسدي (٢)، حدّثنا خلف بن الوليد (٣)، حدّثنا مروان بن معاوية (٤)، أخبرني الأزهر بن راشد الكاهلي (٥)، عن الخضر بن القواس العجلي (٦)، عن أبي سخيلة (٧)، قال: قال علي بن أبي طالب - ﵁ -: ألا أخبركم بأفضل آية في كتاب الله تعالى حدّثنا بها رسول الله - ﷺ -: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ (٣٠)﴾، قال: \"سأفسرها لك يا على: ما أصابكم من مرض أو عقوبة أو بلاء في الدُّنيا فيما كسبت أيديكم، والله -﷿- أكرم من أن يثنّي عليهم العقوبة في الآخرة، وما\n_________\n(١) أحمد بن جعفر بن حمدان بن مالك، القطيعي، أبو بكر، ثقة.\n(٢) بِشر بن موسى بن صالح بن شَيخ بن عَمِيرة، أبو علي الأسدي، ثقة.\n(٣) خلف بن الوليد، أبو الوليد الجوهري البغدادي، ثقة.\n(٤) مروان بن معاوية أبو عبد الله الفَزَاري، ثقة حافظ، وكان يدلس أسماء الشيوخ.\n(٥) أزهر بن راشد الكاهلي، قال ابن معين: ضعيف، وقال أبو حاتم والذهبي: مجهول، وقال ابن حجر: ضعيف، من الثامنة.\nانظر: \"الجرح والتعديل\" ٢/ ٣١٣، \"المغني\" ١/ ١١١، \"تهذيب التهذيب\" لابن حجر ١/ ١٨٢، \"تقريب التهذيب\" لابن حجر ١/ ٥١.\n(٦) الخَضِر بن القوَّاس قال أبو حاتم وابن حجر والذهبي: مجهول وزاد الذهبي: له في \"مسند على\" حديث، قال ابن حجر: من السادسة.\nانظر: \"الجرح والتعديل\" ٣/ ت ١٨٣٠، \"المغني\" ١/ ٣٠٦، \"تهذيب التهذيب\" لابن حجر ٣/ ١٣١، \"تقريب التهذيب\" لابن حجر ١/ ٢٢٤.\n(٧) أبو سُخَيلَة، قال أبو زرعة: لا أعرف اسمه، وقال الذهبي: لا يعرف، ثم عرفته، يكتب حديثه، وقال ابن حجر: مجهول، من الثالثة انظر: \"المغني\" ٢/ ٤٦٨، \"تهذيب التهذيب\" لابن حجر ١٢/ ٩٤، \"تقريب التهذيب\" لابن حجر ٢/ ٤٢٦.","vol":"23","page":378},{"text":"عفا الله عنه في الدُّنيا فالله أحلم من أن يعود بعد عفوه\" (١).\n[٢٦٢٩] وبإسناده عن خلف بن الوليد (٢)، عن المبارك بن فضالة (٣)، عن الحسن (٤)، قال: دخلنا على عمران بن الحصين (٥) في مرضه الشديد الذي أصابه، فقال رجل منّا: إنّي لا بد أن أسألك عما أرى من الوجع بك، فقال عمران: يا أخي لا تفعل فوالله إن أحبّه إليَّ أحبّه إلى الله تعالى. قال الله تعالى: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ (٣٠)﴾. هذا بما كسبت يداي وعفو الله فيما يبقي (٦).\n[٢٦٣٠] وأخبرني الحسين بن محمَّد بن الحسين (٧)، حدّثنا موسى ابن محمّد بن علي (٨)، حدّثنا جعفر بن محمَّد الفريابي (٩)، حدّثنا\n_________\n(١) [٢٦٢٨] الحكم على الإسناد:\nفيه الأزهر ضعيف، والخضر بن القواس وأبو سخيلة مجهولان.\n(٢) ثقة.\n(٣) مبارك بن فضالة بن أبي أميَّة، أبو فضالة البصري، صدوق يدلس ويسوي.\n(٤) الحسن البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.\n(٥) صحابي مشهور.\n(٦) [٢٦٢٩] الحكم على الإسناد:\nرجاله ثقات ما عدا المبارك بن فضالة، صدوق.\n(٧) أبو عبد الله، ابن فنجويه الدينوري، ثقة، كثير الرِّواية للمناكير.\n(٨) موسى بن محمَّد بن علي بن عبد الله، أبو الحسين، لم أجده.\n(٩) جعفر بن محمَّد بن الحسن بن المُستَفاض، أبو بكر الفريابي القاضي، إمام حافظ ثبت.","vol":"23","page":379},{"text":"أبو خثيمة مصعب بن سعيد (١)، حدّثنا زهير بن معاوية (٢)، عن أبي إسحاق (٣)، عن مرَّة الهمداني (٤)، قال: رأيت على ظهر كف شريح (٥) قرحة، فقلت: يا أبا أميَّة ما هذا؟ قال: ﴿فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ﴾ (٦).\n[٢٦٣١] وأخبرني أبو عبد الله بن فنجويه الدينوري (٧)، حدّثنا أبو بكر بن مالك القطيعي (٨)، حدّثنا عبد الله بن أحمد بن حنبل (٩)،\n_________\n(١) مصعب بن سعيد، أبو خيثمة المصيصي\nقال ابن حبان: يعتبر حديثه إذا روى عن الثقات وبين السماع في خبره لأنَّه كان مدلسًا، وقال ابن عدي: يحدث عن الثقات بالمناكير ويصحف، وقال عنه الذهبي: صدوق.\nانظر: \"الجرح والتعديل\" ٨/ ٣٠٩، \"الثقات\" ٩/ ١٧٥، \"الكامل\" ٦/ ٣٦٤، \"المغني\" ٢/ ٣٠٢.\n(٢) زُهَير بن معاوية بن حُدَيج، أبو خيثمة الكوفيِّ، ثقة ثبت، إلَّا أن سماعه عن أبي إسحاق بأخرة.\n(٣) عمرو بن عبد الله بن عبيد، أبو إسحاق السبيعي، ثقة، مكثر، عابد، اختلط بأخرة.\n(٤) مُرّة بن شراحيل الهمداني، أبو إسماعيل الكوفيِّ، ثقة.\n(٥) شُرَيح بن الحارث بن قيس الكِندي، أبو أميَّة القاضي، مخضرم ثقة.\n(٦) [٢٦٣٠] الحكم على الإسناد:\nفيه من لم أجده، وزهير بن معاوية سمع عن أبي إسحاق السبيعي بعد اختلاطه.\n(٧) أبو عبد الله، الحسين بن محمَّد، ثقة، كثير الرِّواية للمناكير.\n(٨) أحمد بن جعفر بن حمدان بن مالك، القطيعي، أبو بكر، ثقة.\n(٩) أبو عبد الرحمن البغدادي، ثقة.","vol":"23","page":380},{"text":"حدثني إبراهيم بن الحسن الباهلي هو المقرئ (١)، حدّثنا حمّاد بن زيد أبو إسماعيل (٢)، عن ابن عون (٣)، عن محمَّد بن سيرين (٤)، قال: لما ركبه الدَّين اغتمّ لذلك، فقال: إنّي لأعرف هذا الغم، هذا بذنب أصبته منذ أربعين سنة (٥).\n[٢٦٣٢] وأخبرني ابن فنجويه (٦)، حدّثنا موسى بن محمَّد (٧)، حدّثنا أبو بشر أحمد بن بشير الطَّيالسيُّ (٨)، حدثني بعض أصحابنا، عن أحمد بن الحواري (٩)، قال: قيل لأبي سليمان الداراني (١٠): ما\n_________\n(١) إبراهيم بن الحسن بن نجيح الباهلي العلاف المقرئ، وثقه أبو زرعة وقال: كان صاحب قرآن، وكان بصيرًا به، قال ابن حجر: ثقة، (ت ٢٣٥ هـ).\nانظر: \"الجرح والتعديل\" ٢/ ٩٢، \"غاية النهاية\" ١/ ١١، \"تهذيب التهذيب\" لابن حجر ١/ ١٠٤، \"تقريب التهذيب\" لابن حجر ١/ ٣٤.\n(٢) حمَّاد بن زيد بن دِرهم الأزدي الجهضمي، ثقة ثبت فقيه.\n(٣) عبد الله بن عَون بن أرطَبان المُزني، أبو عون البصري، ثقة ثبت فاضل.\n(٤) محمَّد بن سيرين الأنصاري، أبو بكر بن أبي عمرة البصري، ثقة، ثبت، كبير القدر.\n(٥) [٢٦٣١] الحكم على الإسناد:\nرجاله ثقات.\n(٦) أبو عبد الله، الحسين بن محمَّد الدينوري، ثقة، كثير الرِّواية للمناكير.\n(٧) موسى بن محمَّد بن علي بن عبد الله، أبو الحسين، لم أجده.\n(٨) لم أجده، إلَّا أن يكون أحمد بن بشير أبا أيوب الطَّيالسيُّ، أحد شيوخ الطّبرانيّ، لينه الدراقطني، وكان قليل العلم بالحديث، ولم يطعن عليه في السماع، مات سنة (٢٩٥ هـ). انظر: \"لسان الميزان\" ١/ ١٤٠.\n(٩) أحمد بن عبد الله بن ميمون، أبو الحسن بن أبي الحواري، ثقة زاهد.\n(١٠) عبد الرحمن بن أحمد، أبو سليمان العَنسي الداراني، ثقة.","vol":"23","page":381},{"text":"بال العقلاء أزالوا اللّوم عمن أساء إليهم؟ قال: لأنّهم يعلمون أنّ الله تعالى إنّما ابتلاهم بذنوبهم، قال الله تعالى: ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾ (١).\n[٢٦٣٣] وأخبرني ابن فنجويه (٢)، حدّثنا محمَّد بن عبد الله بن برزة (٣)، حدّثنا إسماعيل بن إسحاق القاضي (٤)، حدّثنا عاصم بن علي (٥)، حدّثنا ليث بن سعد (٦)، عن يزيد بن أبي حبيب (٧)، عن سعد بن سنان (٨)، عن أنس بن مالك (٩)، عن رسول الله - ﷺ - قال: \"إذا أراد الله بعبدِه الخيرِ عجّل له العقوبة في الدّنيا، وإذا أراد بعبده الشّر أمسك عنه بذنبه حتّى يوافي به يوم القيامة\" (١٠).\n_________\n(١) [٢٦٣٢] الحكم على الإسناد:\nفيه راوٍ مبهم، وفيه من لم أجده.\n(٢) أبو عبد الله، الحسين بن محمَّد الدينوري، ثقة، كثير الرِّواية للمناكير.\n(٣) محمَّد بن عبد الله بن برزة البرزي الرَّوذَراوَرِي، الداودي، أبو جعفر، لم يحمد أمره.\n(٤) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد الأزدي، ثقة صدوق.\n(٥) عاصم بن علي بن عاصم بن صهيب أبو الحسين الواسطيِّ، صدوق، ربَّما وهم.\n(٦) اللَّيث بن سعد بن عبد الرحمن الفَهمي، أبو الحارث، ثقة ثبت فقيه، إمام مشهور.\n(٧) يزيد بن أبي حبيب، سُويد الأزدي، أبو رجاء المِصري، ثقة فقيه، وكان يرسل.\n(٨) سَعد بن سنان، ويقالْ سنان بن سعد الكِندي المصري، صدوق له أفراد.\n(٩) صحابي مشهور.\n(١٠) [٢٦٣٣] الحكم على الإسناد:\nفيه محمَّد بن عبد الله بن برزة، لم يحمد أمره.","vol":"23","page":382},{"text":"وقال عكرمة: ما من نكبة أصابت عبدًا فما فوقها إلاّ بذنب لم يكن الله ليغفر له إلاّ بها، أو درجة لم يكن الله ليبلّغه إلاّ بها.\n[٢٦٣٤] وأخبرني أبو عثمان سعيد بن محمد بن محمد (١)، حدثنا أبو إسحاق إبراهيم بن رجاء (٢)، حدثنا الحسن بن سفيان (٣)، حدثنا أبو بكر بن أبي شيبة (٤)، حدثنا وكيع (٥)، عن ابن أبي روَّاد (٦)، عن الضحاك (٧)، قال: ما تعلَّم رجلٌ القرآن ثمّ نسيه إلاّ بذنب، ثمّ قرأ ﴿وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾، قال: وأي مصيبة أعظم من نسيان القرآن (٨).\nوقال الحسن في هذِه الآية: هذا في الحدود.\n_________\n(١) سعيد بن محمد بن محمد بن إبراهيم، أبو عثمان المقرئ الزعفراني العدل الحيري، ثقة صالح.\n(٢) إبراهيم بن أحمد بن محمد بن رجاء، أبو إسحاق النيسابوري، محدث إمام.\n(٣) الحسن بن سفيان بن عامر، أبو العباس الشَّيباني الخُراساني النَّسوي، الإمام الحافظ الثبت.\n(٤) عبد الله بن محمد بن إبراهيم بن عثمان بن خُواستي، أبو بكر العبسي مولاهم الكوفي، ثقة حافظ، صاحب تصانيف.\n(٥) وكيع بن الجرَّاح بن مَليح الرؤاسي، أبو سفيان الكوفي، ثقة حافظ عابد.\n(٦) عبد العزيز بن أبي رَوَّاد، مولى المهلب بن أبي صُفرة، صدوق عابد، ربما وهم، ورمي بالإرجاء.\n(٧) الضحاك بن مزاحم الهلالي، صدوق كثير الإرسال.\n(٨) [٢٦٣٤] الحكم على الإسناد:\nفيه ابن أبي رواد ربما وهم.","vol":"23","page":383},{"text":"<span data-type=\"title\" id=toc-4705>٣١ </span>- ﴿وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ﴾ هربًا\n﴿وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ﴾.\n\n<span data-type=\"title\" id=toc-4706>٣٢ </span>- ﴿وَمِنْ آيَاتِهِ الْجَوَارِ﴾ يعني السّفن،\nواحدتها جارية وهي السائرة في البحر، قال الله تعالى: ﴿حَمَلْنَاكُمْ فِي الْجَارِيَةِ﴾ (١).\n﴿فِي الْبَحْرِ كَالْأَعْلَامِ﴾ أي: الجبال، مجاهد: القصور، واحدها علم.\nوقال الخليل بن أحمد: كلّ شيء مرتفع عند العرب فهو علم.\nقالت الخنساء ترثي أخاها صخرًا:\nوإنّ صخرًا لتأتمّ الهداة به ... كأنّه علم في رأسه نار\n\n<span data-type=\"title\" id=toc-4707>٣٣ </span>- ﴿إِنْ يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ﴾\nثوابت وقوفًا ﴿عَلَى ظَهْرِهِ﴾ على ظهر الماء لا تجري ﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ﴾\n\n<span data-type=\"title\" id=toc-4708>٣٤ </span>- في ﴿أَوْ يُوبِقْهُنَّ﴾ يهلكهنّ ﴿بِمَا كَسَبُوا﴾\nأي: بما كسب أصحابها وركبانها من الذنوب.\n﴿وَيَعْفُ عَنْ كَثِيرٍ﴾ فلا يعاقب عليها.\n* * *\n_________\n(١) الحاقة: ١١.","vol":"23","page":384},{"text":"<span data-type=\"title\" id=toc-4709>٣٥ </span>- ﴿وَيَعْلَمَ﴾\nقرأه أهل المدينة والشام (١) بالرفع على الاستئناف كقوله في سورة براءة: ﴿ويَتوُبُ اللَّهُ عَلى مَن يَشَاءُ﴾ (٢) (٣)، وقرأها الآخرون نصبًا على الصرف كقوله سبحانه: ﴿وَيَعلَمَ الصبريِنَ﴾ (٤) صرف من حال الجزم إلى النصب استحقاقًا وكراهة لتوالي الجزم (٥)، كقول النابغة:\nفإن يَهلِك أبو قابوسَ (٦) يَهلِك ... ربيعُ النّاس والبلد (٧) الحرامُ\nونُمسِكَ بعده بذِناب عَيشٍ ... أَجَبّ (٨) الظَّهرِ ليس له سَنامُ (٩)\nوقال الآخر:\n_________\n(١) هم نافع، وابن عامر، انظر: \"الحجة\" ٣/ ٣٦٣، \"التيسير\" (ص ٤٥٠)، \"الإتحاف\" (ص ٤٩٢) وزاد: أبا جعفر.\n(٢) التوبة: ١٥.\n(٣) انظر: \"الحجة\" ٣/ ٣٦٣، \"تفسير الطبري\" ٢٥/ ٣٥ لم يذكر أنها من قراءة أهل الشام، \"التيسير\" (ص ٤٥٠)، \"الإتحاف\" (ص ٤٩٢).\n(٤) آل عمران: ١٤٢.\n(٥) انظر: \"الحجة\" ٣/ ٣٦٤، \"تفسير الطبري\" ٢٥/ ٣٥ ونسبها لقراء الكوفة والبصرة، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٤، \"التيسير\" (ص ٤٥١)، \"الجامع\" للقرطبي ١٦/ ٣٣ - ٣٤.\n(٦) هو: النعمان بن المنذر.\n(٧) في ديوانه: (والشهر).\n(٨) الأجب: الجمل المقطوع السنام. انظر \"خزانة الأدب\" للبغدادي ٩/ ٣٦٨.\n(٩) ديوان النابغة (ص ١١٠).","vol":"23","page":385},{"text":"لا تنه عن خلق وتأتي مثله ... عارٌ عليك إذا فعلت عظيم\n﴿وَيَعْلَمَ الَّذِينَ يُجَادِلُونَ فِي آيَاتِنَا مَا لَهُمْ مِنْ مَحِيصٍ (٣٥)﴾ محيد عن عقاب الله تعالى.\n\n<span data-type=\"title\" id=toc-4710>٣٦ </span>- ﴿فَمَا أُوتِيتُمْ مِنْ شَيْءٍ﴾ من رياش الدّنيا وقماشها.\n﴿فَمَتَاعُ الْحَيَاةِ الدُّنْيَا﴾ وليس من زاد المعاد ﴿وَمَا عِنْدَ اللَّهِ﴾ من الثواب ﴿خَيْرٌ وَأَبْقَى لِلَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ﴾.\n\n<span data-type=\"title\" id=toc-4711>٣٧ </span>- ﴿وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ﴾\nقرأ يحيى وحمزة والكسائي وخلف هاهنا وفي سورة النجم (١) ﴿كَبِير﴾ على التوحيد (٢)، وفسروه بالشرك عن ابن عباس (٣)، وقرأ الباقون: ﴿كَبَائِر﴾ بالجمع في السورتين (٤)، وقد بينا اختلاف العلماء في معنى الكبائر والفواحش. قال السدّي: يعني الزنا، وقال مقاتل: موجبات الحدود.\n﴿وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ﴾ يتجاوزون ويحلمون.\n_________\n(١) قوله تعالى: ﴿الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ﴾ آية: ٣٢\n(٢) انظر: \"الحجة\" ٣/ ٣٦٥، \"التيسير\" (ص ٤٥٠) ولم يذكرا يحيى، وخلف، \"المهذب\" ٢/ ٣١٥، \"الإتحاف\" (ص ٤٩٣) ولم يذكرا يحيى.\n(٣) \"معاني القرآن\" للفراء ٣/ ٢٥، \"المحرر الوجيز\" ٥/ ٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٥.\n(٤) انظر: \"الحجة\" ٣/ ٣٦٥، \"تفسير الطبري ٢٥/ ٣٦، \"التيسير\" (ص ٤٥٠)، \"المهذب\" ٢/ ٣١٥، \"الإتحاف\" (ص ٤٩٣).","vol":"23","page":386},{"text":"<span data-type=\"title\" id=toc-4712>٣٨ </span>- ﴿وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾\nوقيل نزلت هذِه الآية في أبي بكر الصديق حين لامه النّاس على إنفاقه ماله كلّه، وحين شُتم فحلم.\n[٢٦٣٥] أخبرني ابن فنجويه (١)، حدثنا ابن شنبة (٢)، حدثنا إسحاق بن صدقة (٣)، حدثنا عبد الله بن هاشم (٤)، حدثنا سيف بن عمر (٥)، عن عطية (٦)، عن أبي أيوب (٧)، عن علي (٨)، قال: اجتمع لأبي بكر مال مرة فتصدق به كلّه في سبيل الخير، فلامه المسلمون وخطّأه الكافرون، فأنزل الله تعالى: ﴿فَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا﴾ إلى قوله: ﴿وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾ خص به أبا بكر - ﵁ -، وعم به من اتبعه (٩).\n_________\n(١) أبو عبد الله، الحسين بن محمد الدينوري، ثقة، كثير الرواية للمناكير.\n(٢) عبيد الله بن محمد بن شنبة، أبو أحمد الدينوري القاضي، لم أجد فيه جرحا أو تعديلًا.\n(٣) إسحاق بن صدقة، ضعفه الدارقطني.\n(٤) عبد الله بن هاشم بن حيان العَبدي، ثقة، صاحب حديث.\n(٥) سيف بن عمر التَّميمي الكوفي، ضعيف في الحديث عمدة في التاريخ، أفحش ابن حبان القول فيه.\n(٦) عَطِية بن الحارث، أبو رَوق الهَمداني الكُوفي، صدوق.\n(٧) لم يتبين لي من هو.\n(٨) علي بن أبي طالب - ﵁ -، الصحابي المشهور.\n(٩) [٢٦٣٥] الحكم على الإسناد:\nفيه سيف بن عمر وإسحاق بن صدقة، ضعيفان.","vol":"23","page":387},{"text":"<span data-type=\"title\" id=toc-4713>٣٩ </span>- ﴿وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ﴾ الظلم.\n﴿هُمْ يَنْتَصِرُونَ﴾ ينتقمون من ظالميهم من غير أن يعتدوا.\nوقال مقاتل: هذا في المجروح ينتصر من الجارح فيقتص منه. وقال إبراهيم: في هذِه الآية كانوا يكرهون أن يستذلوا فإذا قدروا عفو.\n\n<span data-type=\"title\" id=toc-4714>٤٠ </span>- قوله تعالى: ﴿وجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾\nسمي الجزاء باسم السيئة وإن لم يكن سيئة لتشابههما في الصورة. قال ابن أبي نجيح: هو أن يجاب قائل الكلمة الخبيثة بمثلها، فإذا قال: أخزاه الله. قال: أخزاه الله. قال السدّي: إذا شتمك بشتمة فاشتمه بمثلها من غير أن تعتدي.\n[٢٦٣٦] وأخبرني ابن فنجويه (١)، حدثنا ابن حبش (٢)، حدثنا أبو القاسم بن الفضل (٣)، حدثنا علي بن الحسين (٤)، حدثنا محمد ابن يحيى بن (٥) أبي عمر (٦)، قال سفيان بن عيينة (٧): قلت لسفيان\n_________\n(١) أبو عبد الله، الحسين بن محمد الدينوري، ثقة، كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش بن حمدان، أبو علي الدينوري، ثقة مأمون.\n(٣) العباس بن الفضل بن شاذان، أبو القاسم الرازي المقرئ، إمام محقق مجود.\n(٤) علي بن الحسين بن الجنيد، الإمام الحافظ الحجة.\n(٥) في الأصل: (عن) والصواب ما أثبتناه، وقد سبق التنبيه على هذا التحريف.\n(٦) أبو عبد الله العدني، صدوق، صنف \"المسند\"، ولازم ابن عيينة، لكن قال أبو حاتم: كانت فيه غفلة.\n(٧) سفيان بن عُيينة بن أبي عمران، ميمون الهلالي، أبو محمد الكوفي المكي، ثقة حافظ فقيه إمام حجة إلا أنه تغير حفظه بأخرة.","vol":"23","page":388},{"text":"الثوري (١): ما قوله ﷿: ﴿وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا﴾ قال: أن يشتمك رجل فتشتمه، وأن يفعل بك فتفعل به. فلم أجد عنده شيئًا فسألت هشام بن حجير (٢) عن هذِه الآية، فقال: الجارح إذا جرح يقتص منه وليس هو أن يسبك فتسبه.\nقال سفيان: وكان ابن شبرمة (٣) يقول: ليس بمكّة مثل هشام بن حجير (٤).\n﴿فَمَن عَفَا﴾ فلم ينتقم. قال ابن عباس: فمن ترك القصاص. ﴿وَأَصْلَحَ﴾ قال مقاتل: فكان العفو من الأعمال الصالحة ﴿فَأَجْرُهُ عَلَى اللَّهِ﴾.\n[٢٦٣٧] أخبرني الحسين بن محمد بن عبد الله العدل (٥)، حدثنا محمد بن الحسن بن بشر (٦)، حدثنا أبو العباس محمد بن جعفر\n_________\n(١) سفيان بن سعيد بن مسروق الثوري، ثقة حافظ، فقيه، عابد، إمام، حجة.\n(٢) هِشَام بن حُجَير المَكِّي، وثقه العجلي والذهبي، وقال أبو حاتم: يكتب حديثه، وضعفه أحمد وابن معين، وقال ابن حجر: صدوق، له أوهام، من السادسة.\nانظر: \"الجرح والتعديل\" ٩/ ت ٢٢٨، \"الكاشف\" للذهبي ٢/ ٣٣٥، \"تهذيب التهذيب\" لابن حجر ١١/ ٣٢، \"تقريب التهذيب\" لابن حجر ٢/ ٣١٧.\n(٣) عبد الله بن شُبرُمة بن حَسَّان بن المنذر الضَّبّي، أبو شُبرمة الكوفي، القاضي الفقيه، ثقة.\n(٤) [٢٦٣٦] الحكم على الإسناد:\nفيه ابن أبي عمر، يقال: كانت فيه غفلة.\n(٥) أبو عبد الله، ابن فنجويه الدينوري، ثقة، كثير الرواية للمناكير.\n(٦) محمد بن الحسن بن بشر بن صقلاب، لم يذكر بجرح أو تعديل.","vol":"23","page":389},{"text":"ابن (١) ملاس (٢) الدمشقي (٣)، حدثنا أبو عبد الملك أحمد بن إبراهيم ابن بسر القرشي (٤)، حدثنا زهير بن عباد الرؤاسي (٥)، حدثنا سفيان بن عيينة (٦) عن عمرو بن دينار (٧) عن ابن عباس قال: قال النبي - ﷺ -: \"إذا\n_________\n(١) في (ت) زيادة، (بن يعقوب).\n(٢) الأصل و(م) و(ت): (خلاس)، وهو تصحيف، والمثبت من كتب المصادر والتراجم.\n(٣) محمد بن جعفر بن محمد بن هشام بن ملاس النمري، مولاهم الدمشقي، أبو العباس.\nقال ابن منظور بعد أن ذكر نسبه: وكانوا أهل بيت علم، وقال ابن العماد: محدث الشام، وقال عنه ابن ماكولا: مشهور، (ت ٣٢٨ هـ).\nانظر: \"مختصر تاريخ دمشق\" (٢٩٦٤)، \"الإكمال\" ٧/ ٩٢، \"شذرات الذهب\" ٢/ ٣١١.\n(٤) أحمد بن إبراهيم بن محمد بن عبد الله بن بكار بن عبد الملك بن الوليد بن بُسر، أبو عبد الملك القرشي البُسري الدمشقي.\nقال النسائي: لا بأس به، وقال ابن عساكر: كان ثقة، وقال ابن حجر: صدوق، (ت ٢٨٩ هـ).\nانظر: \"تهذيب الكمال\" ١/ ٢٥٢، \"تهذيب التهذيب\" ١/ ١٠، \"تقريب التهذيب\" لابن حجر ١/ ١٠.\n(٥) زُهَير بن عباد بن مليح بن زهير الرّؤاسي الكوفي، ابن عم وكيع بن الجراح. قال صالح جزرة: صدوق، ووثقه أبو حاتم، قال ابن حبان: يخطئ ويخالف. انظر: \"الجرح والتعديل\" ٣/ ٥٩١، \"الثقات\" ٨/ ٢٥٦، \"ميزان الاعتدال\" ٢/ ٨٣، \"تهذيب التهذيب\"٣/ ٣٠٥.\n(٦) سفيان بن عُيينة، أبو محمد الكوفي المكي، ثقة حافظ فقيه إمام حجة إلا أنه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٧) عَمرو بن دينار المكي، أبو محمد الأثرم الجُمحي، ثقة ثبت.","vol":"23","page":390},{"text":"كان يوم القيامة نادي مناد من كان له على اللهِ أجرٌ، فليقم\"، قال: \"فيقوم عنق كثير. فيقول: ما أجركم على الله\"، قال: \"فيقولون: نحن الذين عفونا عمّن ظلمنا، وذلك قوله ﷿: ﴿فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ﴾ فيقال لهم: ادخلوا الجنّة بإذن الله\" (١).\n﴿إِنَّهُ﴾ الله ﴿لَا يُحِبُّ الظَّالِمِينَ﴾. قال ابن عباس: الذين يبدؤون بالظلم.\n\n<span data-type=\"title\" id=toc-4715>٤١ </span>- ﴿وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ (٤١)﴾ إثم.\n\n<span data-type=\"title\" id=toc-4716>٤٢ </span>- ﴿إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ﴾ يبدؤون بالظلم.\n\n<span data-type=\"title\" id=toc-4717>٤٣ </span>- ﴿وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ أُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ (٤٢) وَلَمَنْ صَبَرَ وَغَفَرَ﴾ فلا يكافئ ﴿إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُورِ﴾ حقها وحزمها.\n\n<span data-type=\"title\" id=toc-4718>٤٤ </span>- ﴿وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ وَلِيٍّ مِنْ بَعْدِهِ﴾ يهديه أو يمنعه من عذاب الله.\n﴿وَتَرَى الظَّالِمِينَ﴾ الكافرين ﴿لَمَّا رَأَوُا الْعَذَابَ يَقُولُونَ هَلْ إِلَى مَرَدٍّ﴾ رجوع إلى الدّنيا ﴿مِنْ سَبِيلٍ﴾.\n\n<span data-type=\"title\" id=toc-4719>٤٥ </span>- ﴿وَتَرَاهُمْ يُعْرَضُونَ عَلَيْهَا﴾ أي: على النّار\n﴿خَاشِعِينَ﴾ خاضعين متواضعين.\n﴿مِنَ الذُّلِّ يَنْظُرُونَ مِنْ طَرْفٍ خَفِيٍّ﴾ ذليل قد خفي من الذّلِ. قاله ابن عباس ومجاهد. وقال قتادة والسدّي والقرظي: يسارقون النظر.\n_________\n(١) [٢٦٣٧] الحكم على الإسناد:\nفيه محمد بن الحسن بن بشر، لم يذكر بجرح أو تعديل.","vol":"23","page":391},{"text":"واختلف العلماء باللغة في وجه هذِه الآية، فقال يونس: ﴿مِنَ﴾ بمعنى الباء، مجازه: بطرف خفيّ، أي: ضعيف من الذل والخوفِ، وقال الأخفش: الطرف العين، أي: ينظرون من عين ضعيفة، وقيل: إنّما قال: ﴿مِنْ طَرْفٍ خَفِيٍّ﴾ لأنه لا يفتح عينه إنّما ينظر ببعضها، وقيل معناه: ينظرون إلى النّار بقلوبهم لأنّهم يحشرون عميًا، والنظر بالقلب خفيّ.\n﴿وَقَالَ الَّذِينَ آمَنُوا إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ أَلَا إِنَّ الظَّالِمِينَ فِي عَذَابٍ مُقِيمٍ﴾ دائم.\n\n<span data-type=\"title\" id=toc-4720>٤٦ </span>- ﴿وَمَا كَانَ لَهُمْ مِنْ أَوْلِيَاءَ يَنْصُرُونَهُمْ مِنْ دُونِ اللَّهِ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ سَبِيلٍ (٤٦)﴾\nطريق إلى الوصول إلى الحقّ في الدّنيا والجنّةِ في العقبي، قد انسدت عليه طرق الخير.\n* * *","vol":"23","page":392},{"text":"<span data-type=\"title\" id=toc-4721>٤٧ </span>- ﴿اسْتَجِيبُوا لِرَبِّكُمْ﴾ بالإيمان والطاعة.\n﴿مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ مَا لَكُمْ مِنْ مَلْجَإٍ﴾ معقل. ﴿يَوْمَئِذٍ وَمَا لَكُمْ مِنْ نَكِيرٍ﴾ منكر يغير ما بكم.\n\n<span data-type=\"title\" id=toc-4722>٤٨ </span>- ﴿فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنْسَانَ كَفُورٌ (٤٨) لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَخْلُقُ مَا يَشَاءُ يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا﴾\nفلا يكون له ولد ذكر.\n[٢٦٣٨] أخبرني الحسين بن محمّد (١)، حدثنا الفضل بن الفضل الكندي (٢)، حدثنا محمد بن الحسن بن الفرج (٣)، حدثنا أحمد بن الخليل القومسي (٤)، حدثنا مسلم بن إبراهيم (٥)، حدثنا حكيم بن\n_________\n(١) أبو عبد الله ابن فنجويه الدينوري، ثقة، كثير الرواية للمناكير.\n(٢) الفضل بن الفضل بن العباس، أبو العباس الكندي، صدوق.\n(٣) محمد بن الحسن بن الفرج، أبو بكر المقرئ المؤذن الأنباري، سكن بغداد، وحدث بها. انظر: \"تاريخ بغداد\" ٢/ ١٩٩.\n(٤) أحمد بن الخليل بن حرب بن عبد الله بن سوار بن سابق القرشي، أبو عبد الله القومسي، ضعفه أبو زرعة، وقال ابن حجر: نسبه أبو حاتم إلى الكذب، من الحادية عشرة، (ت ٣١٠ هـ).\nانظر: \"ميزان الاعتدال\" ١/ ٩٦، \"تهذيب التهذيب\" لابن حجر ١/ ٢٧، \"تقريب التهذيب\" لابن حجر ١/ ١٤، \"التدوين في أخبار قزوين\" ٢/ ١٧٥.\n(٥) مسلم بن إبراهيم الأزدي الفَرَاهِدي، أبو عَمرو البَصري الحافظ. ثقة مأمون.","vol":"23","page":393},{"text":"خذام أبو سمير (١)، عن مكحول (٢)، عن واثله بن الأسقع (٣)، قال: قال رسول الله - ﷺ -: \"إنّ من يمن المرأة تبكيرها بالأُنثى قبل الذّكر، وذلك أن الله تعالى يقول: ﴿يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا وَيَهَبُ لِمَنْ يَشَاءُ الذُّكُورَ﴾ ألا تري أنه بدأ بالإناث قبل الذكور\" (٤).\n﴿وَيَهَبُ لِمَنْ يَشَاءُ الذُّكُورَ﴾ فلا يكون له أُنثى.\n\n<span data-type=\"title\" id=toc-4724>٥٠ </span>- ﴿أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا﴾\nيجمع بينهما فيولد له الذُّكور والإِناث. تقول العرب: زوّجت إبلي، وزوجت الصغار بالكبار أي: قرنت بعضها ببعض.\n[٢٦٣٩] وأخبرنا ابن فنجويه (٥)، حدثنا طلحة (٦) وعبيد الله (٧)، قالا: حدثنا ابن مجاهد (٨)، حدثنا الحسن بن العباس (٩)، حدثنا سهل بن عثمان (١٠)،\n_________\n(١) حكيم بن خذام الأزدي، أبو سمير، قال أبو حاتم: متروك الحديث.\n(٢) ثقة، فقيه، كثير الإرسال، مشهور.\n(٣) صحابي مشهور.\n(٤) [٢٦٣٨] الحكم على الإسناد:\nفيه أحمد بن الخليل متهم بالكذب، وحكيم بن خذام متروك.\n(٥) أبو عبد الله، الحسين بن محمد الدينوري، ثقة، كثير الرواية للمناكير.\n(٦) طلحة بن محمد بن جعفر الشاهد، أبو القاسم البغدادي المقرئ، سيئ الحال في الحديث، وضعفه الأزهري.\n(٧) عبيد الله بن أحمد بن يعقوب البغدادي، أبو الحسين ابن البواب المقرئ، ثقة.\n(٨) أحمد بن موسى بن العباس بن مجاهد، أبو بكر البغدادي، ثقة مأمون.\n(٩) الحسن بن العباس بن أبي مهران، أبو علي الرازي المقرئ، ثقة.\n(١٠) ابن فارس الكِندي، أبو مسعود العَسكري، أحد الحفاظ، له غرائب.","vol":"23","page":394},{"text":"حدثنا عبد الله (١)، عن إسماعيل بن سلمان (٢)، عن أبي عمر (٣) (٤)، عن ابن الحنفية (٥) في قوله تعالى: ﴿أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا﴾. قال: التوائم.\n﴿وَيَجْعَلُ مَنْ يَشَاءُ عَقِيمًا﴾ فلا يلد ولا يُولد له (٦).\n[٢٦٤٠] أخبرنا الحسين بن محمد بن الحسين (٧)، حدثنا مخلد بن جعفر (٨)، حدثنا الحسن بن علوية (٩)،\n_________\n(١) لم يتبين لي من هو.\n(٢) إسماعيل بن سلمان بن أبي المغيرة الأزرق التميمي الكوفي.\nقال ابن معين: ليس حديثه بشيء، وقال ابن نمير والنسائي: متروك. وقال الذهبي: ضعيف. وقال ابن ابن حجر: ضعيف. من الخامسة.\nانظر: \"الجرح والتعديل\" ٢/ ١٧٦، \"الكاشف\" للذهبي ١/ ٢٤٦، \"تهذيب التهذيب\" لابن حجر ١/ ٢٧٤، \"تقريب التهذيب\" لابن حجر ١/ ٧٠.\n(٣) في الأصل: (أبي عمرة)، وهو تصحيف، وفي (ت) (ابن عمر)، والمثبت من (م) وكتب المصادر والتراجم.\n(٤) دينار بن عمر الأسدي، أبو عمر البَزَّار الكوفي الأعمى، مولي بشر بن غالب قال وكيع: ثقة، وقال الأزدي: متروك، وقال الخليلي: كذاب، كان مختاريا، من شرط المختار بن أبي عُبيد، وقال ابن حجر: صالح الحديث، رمي بالرفض.\nانظر: \"الجرح والتعديل\" ٣/ ت ١٩٥٧، \"الكاشف\" للذهبي ١/ ٣٨٥، \"تهذيب التهذيب\" لابن حجر ٣/ ١٩٣، \"تقريب التهذيب\" لابن حجر ١/ ٢٣٧.\n(٥) محمد بن علي بن أبي طالب الهاشمي، أبو القاسم المدني، ثقة.\n(٦) [٢٦٣٩] الحكم على الإسناد:\nفيه طلحة بن محمد وإسماعيل بن سلمان ضعيفان، ودينار بن عمر رمي بالرفض.\n(٧) أبو عبد الله، الحسين بن محمد بن فنجويه الدينوري، ثقة، كثير الرواية للمناكير.\n(٨) مَخْلد بن جعفر الباقَرحي الدقاق، أبو علي، اختلط بعد أن كان أمره مستقيمًا.\n(٩) الحسن بن علي بن محمد، أبو محمد البغدادي القطان، ثقة.","vol":"23","page":395},{"text":"حدثنا إسماعيل بن عيسى (١)، حدثنا إسحاق بن بشر (٢) في قوله ﷿: ﴿يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا وَيَهَبُ لِمَنْ يَشَاءُ الذُّكُورَ (٤٩) أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا وَيَجْعَلُ مَنْ يَشَاءُ عَقِيمًا﴾ قال: نزلت في الأنبياء ثم عمت ﴿يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا﴾ يعني لوطا ﵇ لم يولد له ذكرا إنما ولد له ابنتان ﴿وَيَهَبُ لِمَنْ يَشَاءُ الذُّكُورَ﴾ يعني إبراهيم ﵇ لم يولد له أنثى ﴿أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا﴾ يعني به محمدًا - ﷺ - ولد له بنون وبنات ﴿وَيَجْعَلُ مَنْ يَشَاءُ عَقِيمًا﴾ يعني يحيى وعيسى ﵉ (٣).\n﴿إِنَّهُ عَلِيمٌ قَدِيرٌ﴾.\n[٢٦٤١] حدثنا أبو محمد الحسن بن أحمد بن محمد بن الحسن المخلدي (٤) إملاءً، حدثنا أبو نعيم عبد الملك بن محمد بن عدي (٥)، حدثنا عمار بن رجاء (٦) وعلي بن سهل بن المغيرة (٧)، قالا: حدثنا علي بن الحسن بن شقيق (٨).\n_________\n(١) إسماعيل بن عيسى العطار أبو إسحاق، ضعفه الأزدي وصححه غيره.\n(٢) إسحاق بن بشر بن محمد، أبو حذيفة البخاري، كذاب.\n(٣) [٢٦٤٠] الحكم على الإسناد:\nإسحاق بن بشر صاحب الأثر، كذاب.\n(٤) الحسن بن أحمد بن محمد بن الحسن بن علي بن مخلد بن شيبان النيسابوري، أبو محمد المخلدي، إمام صدوق مسند عدل.\n(٥) عبد الملك بن محمد بن عدي الجرجاني الإستراباذي، ثقة حافظ.\n(٦) عَمَّار بن رجاء، أبو ياسر التَّغلبي الإستراباذي، الحافظ الثقة الإمام.\n(٧) علي بن سهل بن المغيرة البزاز، أبو الحسن، البغدادي، المعروف بالعفَّاني، ثقة.\n(٨) علي بن الحسن بن شقيق بن دينار بن مِشعَب، أبو عبد الرحمن المَروزي، ثقة.","vol":"23","page":396},{"text":"[٢٦٤٢] وأخبرنا ابن فنجويه (١)، حدثنا عبد الله بن يوسف (٢)، حدثنا ابن وهب (٣)، حدثنا إبراهيم بن سعيد (٤)، حدثنا علي بن الحسن بن شقيق (٥)، حدثنا أبو حمزة السكري الصايغ مروزي (٦)، عن حماد بن أبي سليمان (٧)، عن إبراهيم النخعي (٨)، عن الأسود (٩)، عن عائشة - ﵂ - قالت: قال رسول الله - ﷺ -: \"إن أولادكم هبة الله لكم، ﴿يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا * وَيَهَبُ لِمَنْ يَشَاءُ الذُّكُورَ﴾ وأموالهم لكم إن احتجتم إليها\".\nقال علي بن الحسن: سألني يحيى بن معين عن هذا الحديث (١٠).\n_________\n(١) أبو عبد الله، الحسين بن محمد الدينوري، ثقة، كثير الرواية للمناكير.\n(٢) عبد الله بن يوسف بن أحمد بن مالك، لم أجده.\n(٣) عبد الله بن محمد بن وهب الدينوري، أبو محمد، متهم بالكذب والوضع.\n(٤) إبراهيم بن سعيد الجوهري، أبو إسحاق الطبري، ثقة حافظ.\n(٥) علي بن الحسن بن شقيق، ثقة حافظ.\n(٦) محمد بن ميمون المروزي، أبو حمزة السّكَّري، ثقة.\n(٧) حماد بن أبي سليمان مسلم الأشعري مولاهم، أبو إسماعيل الكوفي، فقيه صدوق، له أوهام، ورمي بالإرجاء.\n(٨) إبراهيم بن يزيد بن قيس بن الأسود النخعي، أبو عمران الكلوفي الفقيه، ثقة إلا أنه يرسل كثيرًا.\n(٩) الأسود بن يزيد بن قيس النخعي، ثقة مكثر فقيه.\n(١٠) [٢٦٤١ - ٢٦٤٢] الحكم على الإسناد:\nرواه المصنف من طريقين، الطريق الأول رجاله ثقات ما عدا حماد بن أبي سليمان صدوق، والطريق الثاني فيه ابن وهب متهم بالكذب والوضع.","vol":"23","page":397},{"text":"<span data-type=\"title\" id=toc-4725>٥١ </span>- قوله تعالى: ﴿وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا﴾\nوذلك أنّ اليهود قالوا للنبي - ﷺ -: ألا تكلم الله وتنظر إليه إن كنت نبيا كما كلمه موسى ونظر إليه؟ فإنّا لا نؤمن بك حتّى تفعل ذلك. فقال: \"لم ينظر موسى إلى الله\" فأنزل الله تعالى هذِه الآية: ﴿وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا﴾ يوحي إليه كما يشاء إما بالإلهام أو في المنام. ﴿أَوْ مِنْ وَرَاءِ حِجَابٍ﴾ بحيث يسمع كلامه ولا يراه كما كلم الله تعالى موسى ﵇: ﴿أَوْ يُرْسِلَ رَسُولًا﴾. إليه من ملائكة، إما جبريل وإما غيره. ﴿فَيُوحِيَ﴾ إليه ﴿بِإِذْنِهِ مَا يَشَاءُ﴾.\nقرأ شيبة ونافع وهشام (أو يُرْسِلُ) برفع اللام على الابتداء (فيوحِي) بإسكان الياء (١)، وقرأ الباقون بنصب اللام والياء، عطفا بهما على محلّ الوحي لأنّ معناه وما كان لبشر أن يكلمه الله إلاّ أن يوحي إليه أو يرسل (٢).\n﴿إِنَّهُ عَلِيٌّ حَكِيمٌ﴾\n\n<span data-type=\"title\" id=toc-4726>٥٢ </span>- قوله تعالى: ﴿وَكَذَلِكَ﴾ أي: كما أوحينا إلى سائر رُسلنا كذلك.\n﴿أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا﴾. قال الحسن: رحمة. ابن عباس: نبوة.\n_________\n(١) \"المبسوط\" (ص ٣٣٢)، \"التيسير\" (ص ٤٥٠) لم يذكرا شيبة وهشام، \"المحرر الوجيز\" ٥/ ٤٣ ونسبها لنافع وابن عامر وأهل المدينة، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٥٣ ونسبها للزهري وشيبة ونافع.\n(٢) انظر: \"تفسير الطبري\" ٢٥/ ٤٥، \"المبسوط\" (ص ٣٣٣)، \"التيسير\" (ص ٤٥٠)، \"المحرر الوجيز\" ٥/ ٤٣، \"البحر المحيط\" ٧/ ٥٠٤.","vol":"23","page":398},{"text":"السدّي: وحيًا. الكلبي: كتابًا. ربيع: جبريل. مالك بن دينار: يعني القرآن. وكان يقول: يا أصحاب القرآن ماذا زرع القرآن في قلوبكم. فإنّ القرآن ربيع القلوب كما أن الغيث ربيع الأرض.\n﴿مَا كنُتَ تَدرِى﴾ قبل الوحي ﴿مَا الْكِتَابُ وَلَا الْإِيمَانُ﴾ يعني شرائع الإيمان ومعالمه.\nوقال أبو العالية: يعني الدعوة إلى الإيمان، وقال الحسن بن الفضل: يعني أهل الإيمان من يؤمن ومن لا يؤمن، وقال محمد بن إسحاق بن خزيمة: الإيمان في هذا الموضع الصلاة، دليله قوله تعالى: ﴿وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ﴾.\n﴿وَلَكِنْ جَعَلْنَاهُ نُورًا﴾ وحّد الكناية وهما اثنتان: الكتاب والإيمان؛ لأن الفعل في كثرة أسمائه بمنزلة الفعل، ألا ترى أنّك تقول إقبالك وإدبارك يُعجبني فتوحّد وهما اثنان.\nوقال ابن عباس: ﴿وَلَكِنْ جَعَلْنَاهُ﴾ يعني الإيمان. وقال السدي: يعني القرآن.\n﴿نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي﴾ لتُرشد وتدعو.\n﴿إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾\n\n<span data-type=\"title\" id=toc-4727>٥٣ </span>- ﴿صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ﴾\n[٢٦٤٣] أخبرنا عبد الله بن حامد الوزان (١)، حدثنا أحمد بن\n_________\n(١) عبد الله بن حامد بن محمد، أبو محمد الماهاني الأصبهاني، لم يذكر بجرح أو تعديل.","vol":"23","page":399},{"text":"محمد بن شاذان (١)، حدثنا جيعويه بن محمد (٢)، حدثنا صالح بن محمد (٣)، قال: سمعت أبا معشر (٤) يحدّث، عن سهل بن أبي الجعد (٥) أو غيره، قال: احترق مصحف فلم يبق إلاّ قوله: ﴿أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ﴾ وغرق مصحف فامتحى كل شيء فيه إلاَّ قوله: ﴿أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ﴾ (٦).\n* * *\n_________\n(١) أحمد بن إبراهيم بن الحسن بن محمد بن شاذان البغدادي، أبو بكر البزاز، ثقة، ثبت كثير الحديث.\n(٢) لم أجده.\n(٣) صالح بن محمد الترمذي، متهم ساقط.\n(٤) لم يتبين لي من هو.\n(٥) سهل بن أبي الجعد، أبو الأجدل.\nروى عن: سعيد المقبري، وروى عنه: سعيد بن أبي أيوب، وأبو الأوبر زياد الحارثي .. وغيرهم.\nانظر: \"الكني والأسماء\" للدولابي ٣/ ٢٩، \"تاريخ ابن معين\" ٣/ ٣٩٧، \"فتح اللباب في الكني والألقاب\" (ص ١٠٣).\n(٦) [٢٦٤٣] الحكم على الإسناد:\nفيه صالح بن محمد، متهم ساقط، وفيه من لم أجده.","vol":"23","page":400},{"text":"<span data-type=\"title\" id=toc-4728>٤٣ - سُورَة الزخرف</span>","vol":"23","page":401},{"text":"سورة الزخرف\nمكّية (١)، وهي ثلاثة آلاف وأربعمائة حرف، وثمانمائة وثلاث وثلاثون كلمة، وتسع وثمانون آية (٢).\n[٢٦٤٤] أخبرني ابن المقري (٣)، أخبرنا ابن مطر (٤)، حدثنا ابن شريك (٥)، حدثنا ابن يونس (٦)، حدثنا سلام بن سليم (٧)، حدثنا هارون بن كثير (٨)، عن زيد بن أسلم، عن أبيه (٩)، عن أبي\n_________\n(١) ذكر ابن الجوزي والقرطبي أنها مكية بإجماع، وقال مقاتل: إلا قوله: ﴿وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا﴾ [الزخرف: ٤٥] انظر: \"زاد المسير\" لابن الجوزي ٧/ ٣٠١، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٦١، وممن ذكر مكيتها الواحدي في \"الوسيط\" ٤/ ٦٣، وابن عطية في \"المحرر الوجيز\" ١٣/ ١٩٦، وابن كثير في \"تفسيره\" ٧/ ١٤٥، قال السيوطي في \"الدر\" ٥/ ٧١٤: أخرج ابن مردويه عن ابن عباس ﵄ قال: نزلت بمكة سورة حم الزخرف.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٢٣)، \"منار الهدى\" للأشموني (ص ٢٥١).\n(٣) أبو بكر محمد بن إبراهيم، محدث ثقة.\n(٤) محمد بن جعفر بن مطر، عدل ضابط.\n(٥) إبراهيم بن شريك، ثقة.\n(٦) أحمد بن عبد الله بن يونس، ثقة حافظ.\n(٧) المدائني، متروك.\n(٨) مجهول.\n(٩) زيد بن أسلم عن أبيه، قال الذهبي: نكرة. وقال ابن حجر: هو تحريف، والصواب: زيد بن سالم، جهله أبو حاتم.","vol":"23","page":403},{"text":"أُمامة (١)، عن أُبي بن كعب - ﵁ -، قال: قال رسول الله - ﷺ -: \"من قرأ سورة الزّخرف كان ممن يقال له يوم القيامة: يا عبادي لا خوف عليكم اليوم ولا أنتم تحزنون ادخلوا الجنّة بغير حساب\" (٢).\n* * *\n_________\n(١) صحابي مشهور.\n(٢) [٢٦٤٤] الحكم على الإسناد:\nإسناد ضعيف جدًّا، والحديث موضوع، وقد تقدم الكلام عليه مرارًا.","vol":"23","page":404},{"text":"قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4729>١ </span>- ﴿حم (١) وَالْكِتَابِ الْمُبِينِ <span data-type=\"title\" id=toc-4730>(٢) </span>إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا﴾\nأي: أنزلناه (١)، وسمَّيناه (٢)، وبيّناه <span data-type=\"title\" id=toc-4731>(٣)</span>، ووصفناه (٤)، كقوله سبحانه: ﴿مَا جَعَلَ اللَّهُ مِن بَحِيَرةٍ﴾ (٥)، وقوله تعالى: ﴿وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَنِ إِنَاثًا﴾ (٦)، وقوله تعالى: ﴿الَّذِينَ جَعَلُواْ القُرءانَ عِضِينَ﴾ (٧)، وقوله تعالى: ﴿أَجَعَلتُم سِقَايَةَ الحاجِّ﴾ (٨) كلّها بمعنى الوصف والتسمية (٩)، ويستحيل أن تكون بمعنى الخلق ﴿لعلكم تَعقِلُون﴾\n_________\n(١) ذكره السمعاني في \"تفسيره\" ٣/ ٩٠، والرسعني في \"رموز الكنوز\" ٧/ ٩٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦١ ونسبوه للسدي، وابن كثير في \"تفسيره\" ٧/ ١٤٥.\n(٢) ذكر هذا المعنى البغوي في \"تفسيره\" ٧/ ٢٠٥، وابن عطية في \"المحرر الوجيز\" ١٣/ ١٩٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦١، والخازن في \"تفسيره\" ٤/ ١٠١.\n(٣) ذكر هذا المعنى السمعاني في \"تفسيره\" ٣/ ٩٠ ونسبه لسفيان الثوري، والبغوي في \"تفسيره\" ٧/ ٢٠٥، والخازن في \"تفسيره\" ٤/ ١٠١.\n(٤) ذكر هذا المعنى البغوي في \"تفسيره\" ٧/ ٢٠٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦١، والخازن في \"تفسيره\" ٤/ ١٠١.\n(٥) المائدة: ١٠٣.\n(٦) الزخرف: ١٩.\n(٧) الحجر: ٩١.\n(٨) التوبة: ١٩.\n(٩) \"معالم التنزيل\" للبغوي ٧/ ٢٠٥.","vol":"23","page":405},{"text":"<span data-type=\"title\" id=toc-4732>٤ </span>- ﴿وَإِنَّهُ﴾ يعني: هذا الكتاب (١).\n﴿فِي أُمِّ الْكِتَابِ﴾ يعني: اللَّوح المحفوظ (٢)، الذي عند الله تعالى منه نُسخ (٣). وقال قتادة: أصلُ الكتابِ، وجُملتُه (٤).\n[٢٦٤٥] أخبرنا عبد الله بن حامد الوزان (٥)، أخبرنا مكي بن عبدان (٦)، حدثنا عبد الله بن هاشم بن حيان (٧)، حدثنا يحيى بن سعيد القطان (٨)، حدثنا هشام الدستوائي (٩)، حدثني القاسم بن أبي بزة (١٠)، حدتني عروة بن عامر القرشي (١١)، قال: سمعت ابن\n_________\n(١) انظر: \"تفسير الطبري\" ٢٥/ ٤٨.\n(٢) ذكره الما وردي في \"النكت والعيون\" ٥/ ٢١٥ عن مجاهد، وانظر: \"إيجاز البيان\" للنيسابوري ٢/ ٧٣٦، \"معالم التنزيل\" للبغوي ٧/ ٢٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٦٢.\n(٣) انظر: \"تفسير الطبري\" ٢٥/ ٤٨.\n(٤) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٩٤، والطبري في \"تفسيره\" ٢٥/ ٤٨.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) ثقة، متقن.\n(٧) ثقة، صاحب حديث.\n(٨) التميمي، أبو سعيد، ثقة متقن حافظ، إمام قدوة.\n(٩) هشام بن أبي عبد الله الدستوائي، ثقة ثبت، وقد رمي بالقدر.\n(١٠) المكي، مولى ابن السائب المخزومي، ثقة.\n(١١) عُروة بن عامر القُرشي، ويقال: الجُهَنِي المكي، قال ابن حجر: مختلف في صحبته، له حديث في الطيرة، وذكره ابن حبان فى ثقات التابعين. \"تقريب التهذيب\" لابن حجر (٤٥٦٤).","vol":"23","page":406},{"text":"عباس - ﵄- يقول: إنّ أول ما خلق الله ﷿ القلم، فأمره أن يكتب ما يريد أن يخلق فالكتاب عنده، ثمّ قرأ: ﴿وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ (٤)﴾ (١).\n\n<span data-type=\"title\" id=toc-4733>٥ </span>- قوله ﷿: ﴿أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا﴾\nاختلفوا في معناه: فقال قوم: أفنضرب عنكم العذاب ونمسك ونعرض عنكم ونترككم فلا نعاقبكم على كفركم، وهذا قول مجاهد (٢) والسدي (٣)، ورواية (٤) العوفي عن ابن عباس - ﵄- قال: أفحسبتم أنّه يصفح عنكم ولما تفعلوا (٥) ما أَمرتم به (٦).\n_________\n(١) [٢٦٤٥] الحكم على الإسناد:\nرجاله ثقات عدا شيخ المصنف لم أجد فيه جرجًا ولا تعديلًا.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ٤٨، وعزاه السيوطي في \"الدر\" ٥/ ٧١٤ لابن أبي حاتم، وقد أخرج ابن أبي عاصم في \"السنة\" بنحوه مختصرًا، عن ابن عباس مرفوعًا ١/ ٥٠.\n(٢) \"تفسير مجاهد\" (ص ٥٧٩)، وأخرجه عنه الطبري في \"تفسيره\" ٢٥/ ٤٩، وعزاه السيوطي في \"الدر\" ٥/ ٧١٥ للفريابي، وعبد بن حميد، وابن المنذر.\n(٣) أخرجه عنه الطبري في \"تفسيره\" ٢٥/ ٤٩، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦٢.\n(٤) في (م): في رواية.\n(٥) في (م): تعقلوا.\n(٦) أخرجه الطبري في \"تفسيره\" ٢٥/ ٤٩، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢١٦، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦٢، وأبو حيان في \"البحر المحيط\" ٨/ ٧.","vol":"23","page":407},{"text":"وقال آخرون: معناه: أفنمسك عن إنزال القرآن ونتركه (١) من أجل أنّكم لا تؤمنون به فلا ننزله ولا نكرره عليكم. وهو قول قتادة وابن زيد (٢).\nقال قتادة: والله لو كان هذا القرآن رُفع حين ردّه أوائلُ هذِه الأمة لهلَكوا، ولكنَّ الله تعالى عاد بعائدته، ورحمته فكرره عليهم، ودعاهم إليه عشرين سنة، أو ما شاءَ الله تعالى من ذلك (٣).\nقال الكلبي: أفنترككم سُدى لا نأمركم ولا ننهاكم (٤).\nوقال الكسائي: أفنطوي عنكم الذكر طيًّا، فلا تُدْعون ولا توعظون (٥).\nوهذا من فَصِيحات القرآن، والعرب تقول لمن أَمسك عن الشيء وأعَرض عنه: ضرب عنه صفحًا (٦)، والأصل في ذلك أنَّك إذا\n_________\n(١) في (م): ونتركهم.\n(٢) ذكره عنهما بنحوه ابن الجوزي في \"زاد المسير\" ٧/ ٣٠٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦٢.\n(٣) أخرجه الطبري في \"تفسيره\" ٤٩/ ٢٥ بنحوه، وابن أبي حاتم في \"تفسيره\" ١٠/ ٣٢٨١ بنحوه.\n(٤) ذكره الواحدي في \"الوسيط\" ٤/ ٦٤ بنحوه، والبغوي فى \"تفسيره\" ٧/ ٢٠٦، وأبو حاتم في \"البحر المحيط\" ٨/ ٧ بنحوه.\n(٥) ذكره البغوي في \"تفسيره\" ٧/ ٢٠٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦٢ بنحوه، والشوكاني في \"فتح القدير\" ٤/ ٧١٦ بنحوه.\n(٦) \"عمدة القارئ\" للعيني ٢٨/ ٢٠٩.","vol":"23","page":408},{"text":"أعرضت عنه ولَّيته صفحة عنقك (١)، قال كثير:\nصَفُوحًا فما تَلقَاكَ إلا بَخيلَةً (٢) ... فمَن مَلَّ مِنْهَا ذَلِكَ الوَصل مَلَّتِ (٣)\nأي: معرضةً بوجهها (٤)، وضربت عن كذا وأَضربت (٥) إذا تركته وأمسكت عنه (٦) ﴿أَنْ كُنْتُمْ﴾ قرأ أهل المدينة والكوفة إلَّا عاصمًا ﴿أَنْ﴾ بكسر الألف (٧)، على معنى (إذ) (٨)، كقوله سبحانه: ﴿وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ (٩)، وقوله تعالى: ﴿إِن أرَدْنَ\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٣٠٢، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٦٣.\n(٢) في (م): نحيلة.\n(٣) هذا بيت من قصيدته التي مطلعها: خَليَلَّي هذا رَبْعُ عَزَّةَ فاعْقِلا ..، ويصف الشاعر في البيت امرأَةَ أَعرضت عنه، انظر \"ديوان كثير\" (ص ٧٧)، \"الشعر والشعراء\" لابن قتيبة ١/ ١١٢، و\"لسان العرب\" ٢/ ٥١٥.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٣٠٢، و\"رموز الكنوز\" للرسعني ٧/ ٩٩.\n(٥) في (ت): وأضربته.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٠٦، \"زاد المسير\" لابن الجوزي ٧/ ٣٠٢، \"فتح القدير\" للشوكاني ٤/ ٧١٦.\n(٧) \"الغاية\" لابن مهران (ص ١١٨)، \"التيسير\" للداني (ص ٤٥٢)، \"تحبير التيسير\" لابن الجزري (ص ٥٤٧)، وهم: نافع، وأبو جعفر، وحمزة، والكسائي، وخلف.\n(٨) انظر: \"تفسير الطبري\" ٢٥/ ٥٠، \"الجامع لأحكام القرآن\" اللقرطبي ١٦/ ٦٣.\n(٩) البقرة: ٢٧٨.","vol":"23","page":409},{"text":"تَحَصُّنًا﴾ (١)، وقرأ الآخرون (٢): بالفتح (٣)، على معنى ﴿وأنّ كنتم﴾ (٤) أرادوا معنى المضي، كما تقول في الكلام: أَسبّك أن حرمتني. يريد إذ حرمتني (٥).\nقال أبو عبيد: والنّصبُ أَحبَّ إليَّ، لأنّ الله تعالى عاتبهم على ما كان منهم، وعلمه قبل ذلك من فعلهم <span data-type=\"title\" id=toc-4734>(٦)</span>.\n﴿قَومًا مُّسرِفِين﴾ مُشركين <span data-type=\"title\" id=toc-4735>(٧)</span>، مجاوزين أمر الله تعالى (٨).\n\n٦ - ﴿وَكَمْ أَرْسَلْنَا مِنْ نَبِيٍّ فِي الْأَوَّلِينَ (٦) وَمَا يَأْتِيهِمْ﴾ أي: وما كان يأتيهم (٩).\n﴿مِنْ نَبِيٍّ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾ كاستهزاء قومك بك، يعزّي نبيه\n_________\n(١) النور: ٣٣.\n(٢) في (م): الباقون.\n(٣) انظر: \"المبسوط\" لابن مهران (ص ٣٣٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٧، \"إتحاف فضلاء البشر\" (ص ٤٩٤)، وهم: ابن كثير، وابن عامر، وأبو عمرو، وعاصم، ويعقوب.\n(٤) انظر: \"تفسير الطبري\" ٢٥/ ٥٠، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٧، \"إتحاف فضلاء البشر\" (ص ٤٩٤).\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧، \"تفسير الطبري\" ٢٥/ ٥٠.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٦٣، \"فتح القدير\" للشوكاني ٤/ ٧١٦.\n(٧) ذكره النحاس في \"معاني القرآن\" ٦/ ٣٣٦، والماوردي في \"النكت والعيون\" ٥/ ٢١٦ كلاهما عن قتادة، وانظر: \"زاد المسير\" لابن الجوزي ٧/ ٣٠٣، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٦٣.\n(٨) \"الوجيز\" للواحدي ٢/ ٩٧١.\n(٩) انظر: \"تفسير الطبري\" ٢٥/ ٥١، \"معالم التنزيل\" للبغوي ٧/ ٢٠٦.","vol":"23","page":410},{"text":"- ﷺ - (١).\n\n<span data-type=\"title\" id=toc-4736>٨ </span>- ﴿فَأَهْلَكْنَا أَشَدَّ مِنْهُمْ بَطْشًا﴾ قوة (٢).\n\" ﴿وَمَضَى مَثَلُ الْأَوَّلِينَ﴾ أي: صمتهم (٣)، وسنتهم (٤)، وعقوبتهم (٥)\n\n<span data-type=\"title\" id=toc-4737>٩ </span>- قوله ﷿: ﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ (٩) الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَجَعَلَ لَكُمْ فِيهَا سُبُلًا لَعَلَّكُمْ تَهْتَدُونَ <span data-type=\"title\" id=toc-4738>(١٠) </span>وَالَّذِي نَزَّلَ مِنَ السَّمَاءِ مَاءً بِقَدَرٍ﴾\nأي: بمقدار حاجتكم إليه (٦) ﴿فَأَنشرنَا﴾ فَأحيينا (٧) ﴿بِهِ بَلْدَةً مَيْتًا كَذَلِكَ﴾ أي: كما أحيّينا هده البلدة الميتة بالمطر (٨) ﴿كَذَلِكَ\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٦٣، \"لباب التأويل\" للخازن ٤/ ١٠١.\n(٢) انظر: \"الوجيز\" للواحدي ٢/ ٩٧١، \"زاد المسير\" لابن الجوزي ٧/ ٣٠٣، \"رموز الكنوز\" للرسعني ٧/ ١٠٠، \"لباب التأويل\" للخازن ٤/ ١٠١.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٠٦، \"لباب التأويل\" للخازن ٤/ ١٠١، \"اللباب\" لابن عادل ١٧/ ٢٣٣.\n(٤) هذا قول مجاهد كما أخرجه عنه الطبري في \"تفسيره\" ٢٥/ ٥١، وأورده النحاس في \"معاني القرآن\" ٦/ ٣٣٨، والماوردي في \"النكت والعيون\" ٥/ ٢١٦.\n(٥) هذا قول قتادة كما أخرجه عنه الطبري في \"تفسيره\" ٢٥/ ٥١، وأورده النحاس في \"معاني القرآن\" ٦/ ٣٣٨، والماوردي في \"النكت والعيون\" ٥/ ٢١٦.\n(٦) انظر: \"تفسير الطبري\" ٢٥/ ٥٢، \"معالم التنزيل\" للبغوي ٧/ ٢٠٦، \"لباب التأوبل\" للخازن ٤/ ١٠٢.\n(٧) \"تفسير السمعاني\" ٤/ ٩٢، \"رموز الكنوز\" للرسعني ٧/ ١٠٠.\n(٨) \"معالم التنزيل\" للبغوي ٧/ ٢٠٦، \"لباب التأويل\" للخازن ٤/ ١٠٢.","vol":"23","page":411},{"text":"تخرجُون﴾ من قبوركم أَحياء (١).\n\n<span data-type=\"title\" id=toc-4740>١٢ </span>- ﴿وَالَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا﴾ الأصناف (٢).\n﴿كُلَّهَا وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ (١٢) لِتَسْتَوُوا عَلَى ظُهُورِهِ﴾ ذكَّرَ الكناية لأنّه ردها إلى ﴿مَا﴾ (٣)، وقال الفراء: أضاف الظهور إلى الواحد؛ لأنّ ذلك الواحد في معنى الجمع، كالجند والجيش والرهط والخيل وغيرها من أسماء الجنس (٤).\n﴿ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ﴾ أي: ذلل (٥) ﴿لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ﴾ أي: مُطيقين (٦)، ضابطين (٧)،\n_________\n(١) \"الوجيز\" للواحدي ٢/ ٩٧١، \"معالم التنزيل\" للبغوي ٧/ ٢٠٦، \"تفسير النسفي\" ٣/ ٢٦٧.\n(٢) أورد هذا المعنى عن سعيد بن جبير الماوردي في \"النكت والعيون\" ٥/ ٢١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦٥، وذكره دون نسبة الواحدي في \"الوجيز\" ٢/ ٩٧١، والبغوي في \"تفسيره\" ٧/ ٢٠٧.\n(٣) هذا قول أبو عبيده في \"مجاز القرآن\" ٢/ ٢٠٢، وذكره عنه ابن الجوزي في \"زاد المسير\" ٧/ ٣٠٤، وذكره دون نسبة البغوي في \"تفسيره\" ٧/ ٢٠٧.\n(٤) \"معاني القرآن\" للفراء ٣/ ٢٨ بنحوه، وذكره عنه بنحوه الطبري في \"تفسيره\" ٢٥/ ٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦٥.\n(٥) انظر: \"تفسير أبي الليث\" (٢٠٤)، \"لباب التأويل\" للخازن ٤/ ١٠٢، \"تفسير النسفي\" ٣/ ٢٦٦، \"فتح القدير\" للشوكاني ٤/ ٧١٧.\n(٦) ورد هذا المعنى في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٥٥ عن ابن عباس والسدي وابن زيد، وذكره دون نسبة ابن قتيبة في \"تفسير غريب القرآن\" (ص ٣٩٥)، والواحدي في \"تفسيره\" ٢/ ٩٧١، والبغوي في \"تفسيره\" ٧/ ٢٠٧.\n(٧) هذا قول أبي عبيدة في \"مجاز القرآن\" ٢/ ٢٥٢، وذكره الماوردي في \"النكت =","vol":"23","page":412},{"text":"قاهرين (١)، وهو من القِرَآنِ (٢)، كأنّه أراد وما كنا له مقاومين في القوة (٣)\n\n<span data-type=\"title\" id=toc-4742>١٤ </span>- ﴿وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ﴾ لمنصرفون في المعاد (٤).\n[٢٦٤٦] أخبرني ابن فنجويه الدينوري (٥)، حدثنا سعد بن محمد ابن إسحاق الصيرفي (٦)، حدثنا محمد بن عثمان بن أبي شيبة (٧)، حدثنا محمد بن عمران بن أبي ليلى (٨)، حدثنا أبي (٩)، عن ابن أبي ليلى (١٠)، عن الحكم (١١)، عن علي بن ربيعة (١٢)، عن علي - ﵁ -، عن النبي - ﷺ -: أنّه كان إذا وضع رجله في الرِّكاب، قال: \"بسم الله\" فإذا استوى على الدابة قال: \"الحمد لله على كلّ حال،\n_________\n= والعيون\" ٥/ ٢١٨ ونسبه للأخفش، والبغوي في \"تفسيره\" ٧/ ٢٠٧ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦٦ ونسبه لأبي عبيدة والأخفش.\n(١) انظر: \"عمدة القارئ\" للعيني ٢٨/ ٢٠٨.\n(٢) في (ت): القرن.\n(٣) انظر: \"عمدة القارئ\" للعيني ٢٨/ ٢٠٨.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٢٠٧، \"لباب التأويل\" للخازن ٤/ ١٠٢.\n(٥) الحسين بن محمد بن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) المعروف بابن أبي العباس الصيرفي، ثقة.\n(٧) أبو جعفر العبسي، مختلف فيه مشَّاه بعضهم، وكذبه آخرون.\n(٨) أبو عبد الرحمن الكوفي، صدوق.\n(٩) عمران بن محمد بن عبد الرحمن بن أبي ليلى، مقبول.\n(١٠) محمد بن عبد الرحمن بن أبي ليلى، صدوق، سيئ الحفظ جدًّا.\n(١١) الحكم بن عُتَيْبة الكندي مولاهم، ثقة ثبت فقيه، إلا أنه ربما دلس.\n(١٢) علي بن ربيعة بن نَضْلة الوالبي، ثقة.","vol":"23","page":413},{"text":"سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنّا إلى ربّنا لمنقلبون\"، وكبّر ثلاثًا وهلل ثلاثًا (١).\nوقال قتادة في هذِه الآية: يُعلمكم كيف تقولون إذا ركبتم في الفلك تقولون: ﴿فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ﴾ (٢) (٣)، وإذا ركبتم الإبل قلتم: ﴿سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ﴾، وإذا نزلتم من الفلك والأنعام تقولون: اللهم أَنزِلنا مُنزلا مباركا وأنت خيرُ المنزلين (٤).\n\n<span data-type=\"title\" id=toc-4743>١٥ </span>- قوله تعالى: ﴿وَجَعَلُوا﴾ يعني: هؤلاء المشركين.\n_________\n(١) [٢٦٤٦] الحكم على الإسناد:\nضعيف؛ فيه محمد بن عثمان، وابن أبي ليلى إلا أن الحديث صحيح.\nالتخريج:\nأخرجه الطبراني في \"الدعاء\" (٧٨٠) من طريق محمد بن عثمان به، وأخرجه أبو داود في \"سننه\" كتاب: الجهاد، باب: ما يقول الرجل إذا ركب (٢٦٠٢)، والترمذي في \"الجامع\" كتاب: الدعوات، باب: ما يقول إذا ركب الناقة (٣٤٤٦)، والنسائي في \"الكبرى\" ٨/ ١٠٥، وأحمد في \"مسنده\" (٧٥٣) من طرق، عن أبي إسحاق، عن علي بن ربيعة، بنحوه وانظر \"السلسلة الصحيحة\" (١٦٥٣).\n(٢) في (ت): ﴿مجريها ومرسيها﴾، ﴿مَجْرَاهَا﴾ بالإمالة لأبي عمرو، وحفص، وحمزة، والكسائي، وخلف العاشر، (مرسيها) بالإمالة لحمزة، والكسائي، وخلف العاشر. انظر: \"المهذب\" ٢/ ٣٤.\n(٣) هود: ٤١.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٥/ ٥٤ بنحوه، وذكره الرسعني في \"رموز الكنوز\" ٧/ ١٠٤.","vol":"23","page":414},{"text":"﴿لَهُ مِنْ عِبَادِهِ جُزْءًا﴾ أي: نصيبًا وبعضًا (١).\nوقال مقاتل وقتادة: عِدلًا (٢) وذلك قولهم للملائكة هم بنات الله، سبحانه (٣) ﴿إِنَّ الْإِنْسَانَ لَكَفُورٌ مُبِينٌ﴾.\n\n<span data-type=\"title\" id=toc-4744>١٦ </span>- ﴿أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَاكُمْ﴾ أخلصكم، وخصَّكم (٤).\n﴿بِالْبَنِينَ﴾ نظيره قوله تعالى: ﴿أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا﴾ (٥) (٦).\n\n<span data-type=\"title\" id=toc-4745>١٧ </span>- ﴿وَإِذَا بُشِّرَ أَحَدُهُمْ بِمَا ضَرَبَ لِلرَّحْمَنِ مَثَلًا﴾ يعني: البنات (٧).\nدليلها في سورة النّحل (٨) (٩) ﴿ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ﴾ من\n_________\n(١) \"مجموع الفتاوى\" لابن تيمية ٥/ ٢٧٦، \"معالم التنزيل\" للبغوي ٧/ ٢٠٨.\n(٢) أخرجه عن قتادة عبد الرزاق في \"تفسيره\" ٢/ ١٩٥، والإمام البخاري في \"خلق أفعال العباد\" (ص ١٢٤)، والطبري في \"تفسيره\" ٢٥/ ٥٦، وقول مقاتل في \"تفسير ٥\" ٣/ ١٨٧.\n(٣) انظر: \"تفسير السمعاني\" ٣/ ٩٤، \"معالم التنزيل\" للبغوي ٧/ ٢٠٨.\n(٤) انظر: \"تفسير الطبري\" ٢٥/ ٥٦، \"الوجيز\" للواحدي ٢/ ٩٧١، \"زاد المسير\" لابن الجوزي ٧/ ٣٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٠.\n(٥) الإسراء: ٤٠.\n(٦) \"الوجيز\" للواحدي ٢/ ٩٧١، \"معالم التنزيل\" للبغوي ٧/ ٢٠٨.\n(٧) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٢، \"معالم التنزيل\" للبغوي ٧/ ٢٠٨، \"تفسير ابن كثير\" ٧/ ١٤٨.\n(٨) هي قوله تعالى: ﴿وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ﴾ [النحل: ٥٨].\n(٩) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٠.","vol":"23","page":415},{"text":"الحزن والغيظ (١).\n\n<span data-type=\"title\" id=toc-4746>١٨ </span>- ﴿أَوَمَن يُنَشؤُأْ﴾\nقرأ أهل الكوفة (إلا أبا بكر) (٢) بضم الياء وفتح النون وتشديد الشين (٣)، على غير تسمية الفاعل، أي: يُرَبَّى (٤)، وقرأ غيرهم: (يَنْشَؤُ) بفتح الياء وجزم النون وتخفيف الشين (٥)، أي: يَنَبُتُ ويَكْبُرُ (٦) (٧) ﴿فِي الْحِلْيَةِ﴾ في الزينة (٨)، يعني: النساء (٩).\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٢٠٨، \"لباب التأويل\" للخازن ٤/ ١٠٣، \"اللباب\" لابن عادل ١٧/ ٢٤٢.\n(٢) ما بين القوسين ساقط من (م) و(ت).\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٧)، \"الغاية\" لابن مهران (ص ١١٨)، \"تحبير التيسير\" لابن الجزري (ص ٥٤٧)، وهم: حمزة، والكسائي، وحفص عن عاصم، وخلف.\n(٤) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧١، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٩٤).\n(٥) انظر: \"المبسوط\" لابن مهران (ص ٣٣٤)، \"التيسير\" للداني (ص ٤٥٣)، \"النشر\" لابن الجزري (ص ٦٣٠)، وهم: نافع، وابن كثير، وعاصم في رواية أبي بكر، وأبو عمرو، وابن عامر، وأبو جعفر، ويعقوب.\n(٦) في هامش الأصل: في نسخة (يُنبتُ ويُكَبَّرُ).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٠٨، \"المحرر الوجيز\" لابن عطية ١٣/ ٢٠٧، \"الجواهر الحسان\" للثعالبي ٣/ ١٤٤.\n(٨) انظر: أتفسير السمعاني\" ٣/ ٩٥، \"معالم التنزيل\" للبغوي ٧/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧١.\n(٩) ورد هذا المعني في أثر أخرجه الطبري ٢٥/ ٥٧ عن ابن عباس، وذكره البغوي في =","vol":"23","page":416},{"text":"قال مجاهد: رُخِّص للنساء في الحرير والذهب. وقرأ هذِه الآية (١).\n[٢٦٤٧] أنبأني عبد الله بن حامد الأصبهاني (٢)، أخبرنا محمد بن الحسين الزعفراني (٣)، حدثنا يحيى بن جعفر أبي طالب (٤)، حدثنا محمد بن عبيد (٥)، حدثنا (٦) عبيد الله بن عمر (٧)، عن نافع (٨)، عن سعيد بن أبي هند (٩)، عن أبي موسى الأشعري - ﵁ -، قال: قال رسول الله - ﷺ -: \"الذهب والحرير حرام على ذكور أمتي، حلّ لإناثهم\" (١٠).\n_________\n= \"تفسيره\" ٧/ ٢٠٨، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٠٧ منسوبا لابن عباس ومجاهد وقتادة والسدي، وابن جزي في \"تفسيره\" ٤/ ٤٧.\n(١) أخرجه ابن أبي شيبة في \"مصنفه\" ٨/ ١٩٤، والطبري في \"تفسيره\" ٢٥/ ٥٧.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ثقة.\n(٤) لا بأس به.\n(٥) الطنافسي، ثقة يحفظ.\n(٦) في (ت): قال.\n(٧) العمري، ثقة ثبت.\n(٨) مولى ابن عمر، ثقة ثبت، فقيه مشهور.\n(٩) سعيد بن أبي هند الفَزَاري، مولي سمرة بن جندب، قال أبو حاتم: لم يلق أبا موسى الأشعري ولا ابا هريرة. وقال الذهبي: ثقة مشهور.\nقال ابن حجر: ثقة، أرسل عن موسى انظر: \"جامع التحصيل\" للعلائي (ص ١٨٥/ ت ٢٤٦٠)، \"الكاشف\" للذهبي ٢/ ٤٤٥، \"تقريب التهذيب\" لابن حجر (٢٤٠٩).\n(١٠) [٢٦٤٧] الحكم على الإسناد:\nالإسناد منقطع؛ فإن سعيدًا لم يلق أبا موسى الأشعري، وشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والحديث صحيح بشواهده. =","vol":"23","page":417},{"text":"﴿وهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ﴾ للحجة من ضَعفهنَّ وسَفَههنَّ (١).\nقال قتادة في هذِه الآية: قلَّما تتكلم امرأة فتريد أن تتكلم بحُجَّتِها تكلمت بالحُجَّة عليها (٢).\n_________\n= التخريج:\nأخرجه عبد بن حميد في \"مسنده\" ١/ ٤٣١/ رقم ٥٤٥ من طريق محمد بن عُبيد به بلفظه؛ وأخرجه الإمام أحمد في \"مسنده\" (١٩٥١٥) من طريق محمد بن عُبيد به بنحوه، وأخرجه ابن أبي شيبة في \"مصنفه\" ٨/ ٢٥٢/ رقم ٢٥١٢٠، من طريق أبي بكر، حدثنا عبد الرحيم بن سليمان وابن نمير وأبو أسامة، عن عبيد الله بن عمر به، وفيه الحرير والذهب.\nوالترمذي في \"الجامع\" كتاب: اللباس، باب: ما جاء في الحرير والذهب (١٧٢٠) من طريق إسحاق بن منصور، حدثنا عبد الله بن نمير، حدثنا عبيد الله بن عمر به، بنحوه، وقال: وفي الباب عن عمر، وعلى، وعقبة بن عامر، وأنس، وحذيفة، وأم هانئ، وعبد الله بن عمرو، وعمران بن حصين، وعبد الله بن الزبير، وجابر، وأبي ريحانة، وابن عمر، وواثلة بن الأسقع، وحديث أبي موسى حديث حسن صحيح.\nوالنسائي في \"سننه\" كتاب: الزينة، باب: تحريم لُبس الذهب (٥٢٦٥)، من طريق عمرو بن علي، حدثنا يحيى ويزيد ومعتمر وبشر بن المفضل، قالوا: حدثنا عبيد الله به بنحوه.\nوالبيهقي في \"معرفة السنن والآثار\" ٥/ ٢٤٨ من طريق أبي عبد الله الحافظ، حدثنا أبو العباس محمد بن يعقوب، حدثنا العباس بن محمد، حدثنا أبو داود الحفري، عن سفيان، عن عبيد الله بن عمر، به بنحوه.\nوللحديث شواهد كثيرة. انظر: \"إرواء الغليل\" للألباني (٢٧٧).\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٠٨، \"لباب التأويل\" للخازن ٤/ ١٠٣.\n(٢) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٩٥، والطبري في \"تفسيره\" ٢٥/ ٥٧، وذكره البغوي في \"تفسيره\" ٧/ ٢٠٩، وابن الجوزي في \"زاد المسير\" ٧/ ٣٠٦.","vol":"23","page":418},{"text":"وفي مصحف عبد الله - ﵂ -: (وهو في الكلام غير مبين) (١).\nوقال بعض المفسرين: عني بهذِه الآية أوثانهم التي كانوا يعبدونها ويحلّونها ويزينونها وهي لا تتكلم ولا تبين (٢).\nقال ابن زيد: هذِه تماثيلهم التي يضربونها من فضة وذهب وينشؤنها في الحلية ثم يعبدونها (٣).\nوفي محلّ ﴿مِّن﴾ ثلاثة أوجه: الرفع على (٤) الابتداء، والنصب على الإضمار، مجازه: أو من يُنشأ تجعلونه ربًّا أو بنات الله، تعالى الله عن ذلك علوًا كبيرًا، والخفض ردًّا على قوله: ﴿مما يَخلُقُ﴾، وقوله: ﴿بِمَا ضرَبَ﴾ (٥).\n\n<span data-type=\"title\" id=toc-4747>١٩ </span>- ﴿وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَنِ إِنَاثًا﴾\nقرأ أبو عمرو وأهل الكوفة: ﴿عِبَادُ﴾ (٦) بالباء والألف (٧)،\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٢، \"الجواهر الحسان\" للثعالبي ٣/ ١٤٤.\n(٢) في (م): تتبين.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٥/ ٥٧ بنحوه، وذكره بنحوه ابن عطية في \"المحرر الوجيز\" ١٣/ ٢٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٧١ وزاد نسبته للضحاك، والثعالبي في \"الجواهر الحسان\" ٣/ ١٤٤.\n(٤) في (ت) زيادة: محل.\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ٥٨، \"معاني القرآن\" للفراء ٣/ ٢٩، \"معالم التنزيل\" للبغوي ٧/ ٢٠٩، \"الدر المصون\" للحلبي ٩/ ٥٧٨.\n(٦) في (ت): عبادا.\n(٧) انظر: \"المبسوط\" لابن مهران (ص ٣٣٤)، \"التيسير\" للداني (ص ٤٥٣)، \"النشر\" =","vol":"23","page":419},{"text":"واختاره أبو عبيد قال: لأن الإسناد (١) فيها أعلى، ولأنّ الله تعالى إِنّما كذبهم في قولهم: (بنات الله) فأخبر أنّهم عبيده وليسوا ببناتِه (٢)، وهي قراءة ابن عباس - ﵄ - (٣).\n[٢٦٤٨] أخبرنا محمد بن نعيم (٤)، حدثنا الحسين بن أيوب (٥)، حدثنا علي بن عبد العزيز (٦)، أخبرنا القاسم بن سلَّام (٧)، حدثنا هشيم (٨)، عن أبي بشر (٩)، عن سعيد بن جبير (١٠)، عن ابن عباس - ﵄ - أنَّهُ قرأها: ﴿عِبَادُ الرَّحْمَنِ﴾، قال سعيد: فقلت لابن عباس - ﵄-: إن في مصحفي (عند الرّحمن)، فقال: امحها واكتبها ﴿عِبَادُ\n_________\n= لابن الجزري (ص ٦٣٠)، وأهل الكوفة هم: عاصم، وحمزة، والكسائي، وخلف.\n(١) في (ت): الإنسان.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٢، \"فتح القدير\" للشوكاني ٤/ ٧١٩.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ٢٠٨ وزاد نسبتها لابن مسعود، وابن جبير، وعلقمة، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٢، \"فتح القدير\" للشوكاني ٤/ ٧١٩.\n(٤) أبو عبد الله الحاكم، إمام، حافظ ثقة.\n(٥) الحسين بن الحسن ثقة، ثبت.\n(٦) البغوي، ثقة مأمون.\n(٧) أبو عبيد، ثقة.\n(٨) ابن بشير السلمي، الواسطي، ثقة ثبت، كثير التدليس والإرسال الخفي.\n(٩) جعفر بن إياس، ثقة من أثبت الناس في سعيد بن جبير.\n(١٠) ثقة ثبت فقيه.","vol":"23","page":420},{"text":"الرَّحْمَنِ﴾ (١).\nوتصديق هذِه القراءة قوله سبحانه: ﴿بَلْ عِبَادٌ مُكْرَمُونَ﴾ (٢) (٣)، وقرأ الآخرون: (عند الرّحمن) بالنون (٤)، واختاره أبو حاتم (٥)، قال: لأن هذا مدح، وإذا قلت: ﴿عِبَادُ الرَّحْمَنِ﴾ فالخلق كلهم عباد الرحمن (٦)، وتصديقها قوله تعالى: ﴿إِنَّ الَّذِينَ عَندَ رَبك﴾ (٧).\n_________\n(١) [٢٦٤٨] الحكم على الإسناد:\nرجاله ثقات، إلا أن هُشيم مدلس وقد عنعن، إلا أن الأثر صحيح كما ذكر الحاكم ووافقه الذهبي.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٢/ ٤٨٥ من طريق أبي بشر به، بنحوه، وقال: هذا حديث صحيح الإسناد، ولم يخرجاه.\nووافقه الذهبي، وأخرجه الداني في \"المحكم في نقط المصحف\" (ص ٢١) من طريق علي بن عبد العزيز، به. بمثله، وعزاه السيوطي في \"الدر\" ٥/ ٧١٨ لسعيد بن منصور وعبد بن حميد وابن المنذر وابن أبي حاتم.\n(٢) الأنبياء: ٢٦.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٢.\n(٤) انظر: \"الحجة\" لابن مجاهد ٣/ ٣٧٥، \"تلخيص العبارات\" لابن بليمة (ص ١٣٨)، \"تحبير التيسير\" لابن الجزري (ص ٥٤٨) وهم: نافع، وابن كثير، وأبو جعفر، وابن عامر، ويعقوب.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٢، \"فتح القدير\" للشوكاني ٤/ ٧١٩.\n(٦) لم أجد قوله.\n(٧) الأعراف: ٢٠٦.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٢، \"فتح القدير\" للشوكاني ٤/ ٧١٩، \"اللباب\" لابن عادل ١٧/ ٢٤٤.","vol":"23","page":421},{"text":"﴿أَشَهِدُوا﴾ أَحضَروا (١) ﴿خَلْقَهُمْ﴾ حتّى يعرفوا أنّهم إناث (٢)، وقرأ أهل المدينة: (أَوُشْهِدُوا) على غير تسمية الفاعل (٣)، أي: أَحضروا خلقهم حين خلقوا (٤) ﴿سَتُكْتَبُ شَهَادَتُهُمْ﴾ على الملائكة أنّهم بنات الله ﴿وَيُسْأَلُونَ﴾ عنها (٥).\n\n<span data-type=\"title\" id=toc-4748>٢٠ </span>- قوله تعالى: ﴿وَقَالُوا لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ﴾\nيعني: الملائكة في قول قتادة ومقاتل والكلبي (٦)، وقال مجاهد: يعني الأوثان (٧). وإنَّما لم يعجِّل عقوبتنا على عبادتنا إياها لرضاه منا\n_________\n(١) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٣، \"رموز الكنوز\" للرسعني ٧/ ١٠٨، \"لباب التأويل\" للخازن ٤/ ١٠٣.\n(٢) انظر: \"تفسير القرآن\" للسمعاني ٣/ ٩٦، \"زاد المسير\" لابن الجوزي ٧/ ٣٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٣.\n(٣) قرأ نافع وأبو جعفر بهمزتين الأولى مفتوحة والثانية مضمومة مسهلة بين الهمز والواو، وأبو جعفر وقالون من رواية أبي نشيط بخلاف عنه يدخل قبلها ألفًا والشين ساكنة: \"تحبير التيسير\" لابن الجزري (ص ٥٤٨)، وانظر: \"المبسوط\" لابن مهران (ص ٣٣٤)، \"التيسير\" للدانى (ص ٤٥٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٩ \"الدر المصون\" للحلبي ٩/ ٥٨٠.\n(٤) انظر: \"تفسير الطبري\" ٥٨/ ٢٥، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٩، \"معالم التنزيل\" للبغوي ٧/ ٢٠٩.\n(٥) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٢، \"معالم التنزيل\" للبغوي ٧/ ٢٠٩.\n(٦) \"تفسير مقاتل بن سليمان\" ٣/ ١٨٧، وذكره البغوي في \"تفسيره\" ٩/ ٢٠٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٧٣، والخازن ٤/ ١٠٣ ولم ينسبه.\n(٧) \"تفسير مجاهد\" (ص ٥٨٠)، وأخرجه الفريابي كما في \"تغليق التعليق\" ٤/ ٣٥٦، والطبري في \"تفسيره\" ٢٥/ ٥٩.","vol":"23","page":422},{"text":"بعبادتها (١). قال الله تعالى: ﴿مَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ﴾ فيما يقولون (٢) ﴿إِنْ هُمْ إِلَّا يَخْرُصُونَ﴾ يكذبون (٣).\n\n<span data-type=\"title\" id=toc-4749>٢١ </span>- ﴿أَمْ آتَيْنَاهُمْ كِتَابًا مِنْ قَبْلِهِ﴾ أي: من قبل هذا القرآن (٤)\n﴿فَهُمْ بِهِ مُسْتَمْسِكُونَ﴾\n\n<span data-type=\"title\" id=toc-4750>٢٢ </span>- ﴿بَلْ قَالُوا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ﴾ على دينٍ (٥).\n﴿وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ﴾\nوقراءة العامة: ﴿أُمَّةٍ﴾ بضم الألف، وهي: الدين والملة (٦)، وقرأ عمر بن عبد العزيز ومجاهد: (إِمَّةٍ) بكسر الألف (٧)، واختلفوا في\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٣، \"لباب التأويل\" للخازن ٤/ ١٠٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٠٩، \"لباب التأويل\" للخازن ٤/ ١٠٣، \"تفسير ابن كثير\" ٧/ ١٤٩.\n(٣) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٢، \"تفسير النسفي\" ٣/ ٢٦٩، \"أضواء البيان\" للشنقيطي ٧/ ١٤٣.\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ٩٨٢، \"تفسير البغوي\" ٧/ ٢٠٩.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٥/ ٦٠ عن ابن عباس وقتادة والسدي، وذكره الواحدي في \"الوجيز\" ٢/ ٩٧٢، والسمعاني في \"تفسيره\" ٣/ ٩٧، والرسعني في \"رموز الكنوز\" ٧/ ١١١.\n(٦) انظر: \"تفسير الطبري\" ٢٥/ ٦٠، \"المحرر الوجيز\" لابن عطية ١٣/ ٢١١، \"البحر المحيط\" لأبي حيان ٨/ ١٢.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ٣٠، \"تفسير الطبري\" ٢٥/ ٦٠ ولم يستجزها، \"معاني القرآن\" للنحاس ٦/ ٣٤٦، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٣٦) وزاد نسبتها للجحدري.","vol":"23","page":423},{"text":"معناها، فقيل: هي الطريقة والمقصد (١)، من قولهم: أممت (٢). وقيل: هي النعمة (٣). قال عدي بن زيد:\nثمّ بعد الفَلاحِ والملكِ ... والإمَّة وارتهُمُ هناك القبور (٤)\nوقيل: هما لغتان بمعنى واحد (٥).\n\n<span data-type=\"title\" id=toc-4751>٢٣ </span>- قوله تعالى: ﴿وَكَذَلِكَ مَا أَرْسَلْنَا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِمْ مُقْتَدُونَ﴾ مستنون (٦)، متبعون (٧).\n\n<span data-type=\"title\" id=toc-4752>٢٤ </span>- ﴿قَالَ﴾ (٨) قراءة العامة على الأمر (٩).\n_________\n(١) انظر: \"رموز الكنوز\" للرسعني ٧/ ١١١.\n(٢) انظر: \"تفسير الطبري\" ٢٥/ ٦٠، \"المحرر الوجيز\" لابن عطية ١٣/ ٢١٢.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٣٠، \"تفسير الطبري\" ٢٥/ ٦٠، \"فتح القدير\" للشوكاني ٤/ ٧٢١.\n(٤) البيت من قصيدة لعدي بن زيد، مطلعها:\nأَرَوَاحٌ مُوَدِّعٌ أَم بُكُورُ ... لكَ فاعْمِدْ لأَيِّ حالٍ تَصِيرُ\nانظر: \"ديوان عدي بن زيد\" (ص ٨٩)، وهو من شواهد الفراء في \"معاني القرآن\" ٣/ ٣٠، والطبري في \"تفسيره\" ٢٥/ ٦٠.\n(٥) \"معاني القرآن\" للنحاس ٦/ ٣٤٦ ونسب القول للكسائي.\n(٦) \"نظم الدرر\" للبقاعي ٧/ ١٥.\n(٧) أخرج هذا المعنى بنحوه الطبري في \"تفسيره\" ٢٥/ ٦١ عن قتادة، وذكره عن قتادة الماوردي في \"النكت والعيون\" ٥/ ٢٢١، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٧٥.\n(٨) في الأصل ﴿قُلْ﴾ وهي إحدى القراءات، وستأتي.\n(٩) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٨)، \"المبسوط\" لابن مهران (ص ٣٣٥)، =","vol":"23","page":424},{"text":"وقرأ ابن عامر ﴿قَالَ﴾ على الخبر، ومثله روى حفص عن عاصم (١) ﴿أَوَلَوْ جِئْتُكُمْ﴾ بالألف أبو جعفر (٢) (٣)، وقرأ الباقون: ﴿جِئْتُكُمْ﴾ على الواحد (٤) ﴿بِأَهْدَى﴾ بدين أَصوب (٥) ﴿مِمَّا وَجَدْتُمْ عَلَيْهِ آبَاءَكُمْ قَالُوا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ (٢٤) فَانْتَقَمْنَا مِنْهُمْ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ﴾.\n\n<span data-type=\"title\" id=toc-4754>٢٦ </span>- قوله تعالى: ﴿وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ﴾\nأي: بريء (٦)، ولا يُثنّى البراء ولا يجمع ولا يؤنث؛ لأنّه مصدر\n_________\n(١) \"تحبير التيسير\" لابن الجزري (ص ٥٤٨) وهم: نافع، وابن كثير، وأبو عمرو، وأبو بكر عن عاصم، وحمزة، والكسائي، وأبو جعفر، ويعقوب، وخلف.\nانظر: \"السبعة\" لابن مجاهد (ص ٤٠٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٩، \"التيسير\" للداني (ص ٤٥٣).\n(٢) في (م): حفص. وفي (ت): قرأ أبو جعفر ﴿جِئْناكُمْ﴾ بالألف.\n(٣) \"المبسوط\" لابن مهران (ص ٣٣٥)، \"التبصرة\" لابن فارس (ص ٤٨٩)، \"تحبير التيسير\" لابن الجزري (ص ٥٤٨).\n(٤) انظر: \"المبسوط\" لابن مهران (ص ٣٣٥)، \"النشر\" لابن الجزري (ص ٦٣٠)، \"تفسير الطبري\"<span data-type=\"title\" id=toc-4753> ٢٥</span>/ ٦٢ ورجحها على قراءة أبي جعفر لإجماع الحجة عليها، وهم: نافع، وابن كثير، وابن عامر، وأبو عمرو، وعاصم، وحمزة، والكسائي، ويعقوب، وخلف.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٠، \"زاد المسير\" لابن الجوزي ٧/ ٣٠٨، \"لباب التأويل\" للخازن ٤/ ١٠٤.\n(٦) \"الوجيز\" للواحدي ٢/ ٩٧٣، \"معالم التنزيل\" للبغوي ٧/ ٢١٠، \"لباب التأويل\" للخازن ٤/ ١٠٥.","vol":"23","page":425},{"text":"وضع موضع النعت (١)، وفي قراءة عبد الله - ﵁ - (بريء) بالياء (٢) ﴿مِمَّا تَعْبُدُونَ﴾\n\n<span data-type=\"title\" id=toc-4755>٢٧ </span>- ﴿إِلَّا الَّذِي فَطَرَنِي﴾ خلقني (٣).\nومجاز الآية: إنّني براء من كلّ معبود ﴿إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ﴾ إلى دينهِ (٤).\n\n<span data-type=\"title\" id=toc-4756>٢٨ </span>- ﴿وَجَعَلَهَا﴾ يعني: هذِه الكلمة والمقالة (٥).\n﴿كَلِمَةً بَاقِيَةً فِي عَقِبِهِ﴾ قال قتادة ومجاهد: يعني: لا إله إلاَّ الله (٦).\nوقال القرظي: يعني: وجعل وصية إبراهيم - ﷺ - التي أوصى بها بنيه ﴿كَلِمَةً بَاقِيَةً فِي عَقِبِهِ﴾ في نسله وذريته، وهي التي ذكرها الله تعالى في سورة البقرة: ﴿وَوَصَّى بِهَا إِبْرَاهِيمُ بَنِيهِ﴾ (٧) صلى الله عليهم.\n_________\n(١) انظر: \"تفسير الطبري\" ٢٥/ ٦٢، \"معالم التنزيل\" للبغوي ٧/ ٢١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٦.\n(٢) \"معاني القرآن\" للفراء ٣/ ٣٠، \"تفسير الطبري\" ٢٥/ ٦٢، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٣٦)، \"تفسير القرآن\" للسمعاني ٣/ ٩٨.\n(٣) أخرج هذا المعنى بنحوه الطبري في \"تفسيره\" ٢٥/ ٦٢ عن قتادة والسدي، وانظر: \"معاني القرآن\" للنحاس ٦/ ٣٤٩، \"تفسير\" البغوي ٢١٠/ ٧.\n(٤) انظر \"تفسير الطبري\" ٢٥/ ٦٢.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٢١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٧٧.\n(٦) أخرجه الطبري في \"تفسيره\" ٢٥/ ٦٣ عن قتادة ومجاهد والسدي، وذكره البغوي في \"تفسيره\" ٧/ ٢١٠، والقرطبي في \"الجامع\" ١٦/ ٧٧، وأبو حيان في \"البحر المحيط\" ٨/ ١٣ جميعهم عن مجاهد وقتادة وزاد الأخير السدي.\n(٧) البقرة: ١٣٢. وذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢١٠، والقرطبي في \"الجامع =","vol":"23","page":426},{"text":"وقال ابن زيد: يعني قوله: ﴿أَسْلَمْتُ وَجْهِيَ﴾ (١) ﴿قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ﴾ (٢) وقرأ (٣): ﴿هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ﴾ (٤) (٥).\n﴿لَعَلَّهُمْ يَرْجِعُونَ﴾ من كفرهم إلى الطاعة، ويتوبون (٦).\n\n<span data-type=\"title\" id=toc-4757>٢٩ </span>- قوله تعالى: ﴿بَلْ مَتَّعْتُ هَؤُلَاءِ وَآبَاءَهُمْ﴾\nفي الدّنيا فلم أهلكهم، ولم أعاجلهم بالعقوبة على كفرهم (٧) ﴿حَتَّى جَاءَهُمُ الْحَقُّ﴾ هو القرآن (٨)، وقال الضحاك: الإسلام (٩).\n_________\n= لأحكام القرآن\" ١٦/ ٧٦، وابن عادل في \"اللباب\" ١٧/ ٢٥٢.\n(١) آل عمران: ٢٠.\n(٢) البقرة: ١٣١.\n(٣) فى (ت): وقوله.\n(٤) الحج: ٧٨.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٥/ ٦٣ بنحوه مطولا، وذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢١١، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٧٧، وأبو حيان في \"البحر المحيط\" ٨/ ١٣.\n(٦) ذكر هذا المعني بنحوه البغوي في \"تفسيره\" ٧/ ٢١١، وابن عادل في \"اللباب\" ١٧/ ٢٥٢ كلاهما عن السدي.\n(٧) انظر: \"تفسير الطبري\" ٢٥/ ٦٤، \"الوسيط\" للواحدي ٤/ ٧٠، \"معالم التنزيل\" للبغوي ٧/ ٢١١، \"لباب التأويل\" للخازن ٤/ ١٠٤.\n(٨) \"الوجيز\" للواحدي ٢/ ٩٧٣، \"معالم التنزيل\" للبغوي ٧/ ٢١١، \"زاد المسير\" لابن الجوزي ٧/ ٣١٠، \"رموز الكنوز\" للرسعني ٧/ ١١٤.\n(٩) ذكره البغوي في \"تفسيره\" ٧/ ٢١١، وابن عادل في \"اللباب\" ٢٥٣/ ١٧، والخازن في \"تفسيره\" ٤/ ١٠٤ ولم ينسبه.","vol":"23","page":427},{"text":"﴿وَرَسُولٌ مبِينٌ﴾ يبين لهم الأعلام والأحكام، وهو محمد - ﷺ - (١).\n\n<span data-type=\"title\" id=toc-4758>٣٠ </span>- ﴿وَلَمَّا جَاءَهُمُ الْحَقُّ قَالُوا﴾ القرآن (٢) ﴿قَالُوا هَذَا سِحْرٌ وَإِنَّا بِهِ كَافِرُونَ﴾\n\n<span data-type=\"title\" id=toc-4759>٣١ </span>- ﴿وَقَالُوا لَوْلَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ﴾\nيعني: من إحدى القريتين.\nولم يختلفوا في القريتين أنَهما مكّة والطائف (٣).\nواختلفوا في الرجلين من هما؟\nفقال ابن عباس - ﵄ -: الوليد بن المغيرة من مكّة وكان يسمى ريحانة قريش، وحبيب بن عمرو بن عمير الثقفي من الطائف (٤).\nوقال مجاهد: عتبة بن ربيعة من مكّة، وابن عبد يا ليل الثقفي من الطائف (٥).\nوقال قتادة: هما الوليد بن المغيرة المخزومي، وأبو مسعود عروة\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١١، \"اللباب\" لابن عادل ١٧/ ٢٥٣.\n(٢) \"الوسيط\" للواحدي ٤/ ٧٠، \"تفسير\" البغوي ٧/ ٢١١، \"زاد المسير\" لابن الجوزي ٧/ ٣١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٢.\n(٣) انظر: \"تفسير الطبري\" ٢٥/ ٦٥، \"رموز الكنوز\" للرسعني ٧/ ١١٥، \"تفسير ابن كثير\" ٧/ ١٥٠.\n(٤) ورد هذا القول بنحوه في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٦٥، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٢٣، والبغوي في \"تفسيره\" ٧/ ٢١١، والرسعني في \"رموز الكنوز\" ٧/ ١١٦.\n(٥) \"تفسير مجاهد\" (ص ٥٨١)، وأخرجه الطبري في \"تفسيره\" ٢٥/ ٦٥، وذكره البغوي في \"تفسيره\" ٧/ ٢١١، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٨٣، وابن كثير في \"تفسيره\" ٧/ ١٥٠.","vol":"23","page":428},{"text":"ابن مسعود الثقفي. (١) قال السدي: الوليد بن المغيرة، وكنانة بن عبد ابن عمرو بن عمير (٢).\n\n<span data-type=\"title\" id=toc-4760>٣٢ </span>- قال الله تعالى: ﴿أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ﴾\nنبوته وكرامته فيجعلونها لمن يشاؤون (٣).\n﴿نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا﴾ فجعلنا هذا غنيًا وهدا فقيرًا، وهذا مالكًا وهذا مملوكًا (٤).\nوقرأ ابن عباس - ﵁ - وابن محيصن (معايشهم) (٥) ﴿وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا﴾ أي ليَسْتَخِر الأغنيباء\n_________\n(١) ورد هذا القول بنحوه في أثر أخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٩٦، والطبري في \"تفسيره\" ٢٥/ ٦٥، وذكره البغوي في \"تفسيره\" ٧/ ٢١١، وأبو حيان في \"البحر المحيط\" ٨/ ١٤، وابن عادل في \"اللباب\" (٢٥٤).\n(٢) ورد هذا القول بنحوه في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٦٦، وذكره ابن الجوزي في \"زاد المسير\" ٧/ ٣١١.\nقلت: قال ابن جرير الطبري: لم يضع الله جل وعز لنا الدلالة على الذين عُنُوا منهم في كتابه، ولا على لسان رسوله - ﷺ -، والاختلاف فيه موجود.\n(٣) انظر: \"تفسير الطبري\" ٢٥/ ٦٦، \"بحر العلوم\" للسمرقندي ٣/ ٢٠٦، \"النكت والعيون\" للماوردي ٥/ ٢٢٣، \"الوسيط\" للواحدي ٤/ ٧٠، \"معالم التنزيل\" للبغوي ٧/ ٢١١.\n(٤) انظر: \"تفسير الطبري\" ٢٥/ ٦٦، \"معالم التنزيل\" للبغوي ٧/ ٢١١، \"لباب التأويل\" للخازن ٤/ ١٠٤.\n(٥) \"مختصر ابن خالويه\" (ص ١٣٦) ونسبها لابن مسعود وابن عباس وسفيان، \"المحرر الوجيز\" لابن عطية ١٣/ ٢١٨ ونسبها لابن مسعود والأعمش، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٣ وزاد نسبتها لمجاهد.","vol":"23","page":429},{"text":"بأموالهم الأجراء الفقراء بالعمل ويستخدمونهم ليكون بعضهم لبعض سبب المعاش في الدّنيا، هذا بماله وهذا بأعماله. هذا قول السدي وابن زيد (١).\nوقال قتادة والضحاك: يعني ليملك بعضهم بعضًا، فهذا عبد هذا (٢).\nوقيل: يَسْخَر بعضهم من بعض (٣).\nوقيلْ يَتَسَخَّر بعضهم بعضًا.\n﴿وَرَحْمَتُ رَبِّكَ﴾ يعني: الجنّة (٤) ﴿خَيْرٌ مِمَّا يَجْمَعُونَ﴾ في الدنيا من الأموال (٥).\n\n<span data-type=\"title\" id=toc-4761>٣٣ </span>- قوله تعالى: ﴿وَلَوْلَا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً﴾\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٥/ ٦٧ بنحوه عن ابن زيد، وذكره البغوي في \"تفسيره\" ٧/ ٢١٢ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٨٣ بنحوه، وابن عادل في \"اللباب\" ١٧/ ٢٥٥ ولم ينسبه.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٥/ ٦٧ بنحوه، وذكره البغوي في \"تفسيره\" ٧/ ٢١٢، القرطبي في \"الجامع لأحكام القرآن\" ١/ ٨٣٦.\n(٣) ذكره السمرقندي في \"بحر العلوم\" ٣/ ٢٠٧، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٨٣ بنحوه، وابن عادل في \"اللباب\" ١٧/ ٢٥٥ واستبعده.\n(٤) ورد هذا القول في أثر أخرجه الطبري في \"تفسيره\" عن قتادة والسدي ٢٥/ ٦٨، وانظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٢، \"المحرر الوجيز\" لابن عطية ١٣/ ٢١٨ ونسبه لقتادة والسدي، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٤.\n(٥) انظر: \"تفسير الطبري\" ٢/ ٦٨٥، \"معالم التنزيل\" للبغوي ٧/ ٢١٢، \"لباب التأويل\" للخازن ٤/ ١٠٥.","vol":"23","page":430},{"text":"مجتمعين على الكفر فيصيروا كلّهم كفّارًا (١). هذا قول أكثر المفسرين.\nوقال ابن زيد: يعني: ولولا أن يكون النّاس أُمة واحدة في طلب الدّنيا واختيارها على العقبى (٢).\n﴿لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَنِ لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ﴾ قرأ أبو جعفر وابن كثير وأبو عمرو وحميد ويحيى: (سَقْفًا) بفتح السين على الواحد (٣) ومعناه الجمع اعتبارًا بقوله: ﴿فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ﴾ (٤) (٥)، وقرأ الباقون بضم السين والقاف على الجمع (٦)،\n_________\n(١) أخرج هذا القول بنحوه الطبري في \"تفسيره\" ٢٥/ ٦٨ عن ابن عباس، والحسن، وقتادة، والسدي، وذكره السمعاني في \"تفسيره\" ٣/ ١٠٠ ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢١٩، وابن كثير في \"تفسيره\" ٧/ ١٥١ كلاهما بنحوه ونسباه لابن عباس، والحسن، وقتادة، والسدي.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٥/ ٦٨ بنحوه، وذكره بنحوه ابن الجوزي في \"زاد المسير\" ٧/ ٣١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٨٤.\n(٣) انظر: \"المبسوط\" لابن مهران (ص ٣٣٥)، \"التبصرة\" لابن فارس (ص ٤٨٩)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٩٥)، \"معجم القراءات\" لعبد اللطيف الخطيب ٨/ ٣٧١.\n(٤) النحل: ٢٦.\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ٦٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٤.\n(٦) انظر: \"الحجة\" للفارسي ٦/ ١٤٨، \"تحبير التيسير\" لابن الجزري (ص ٥٤٨)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٩٥) وهم: نافع، ابن عامر، عاصم، حمزة، الكسائي، يعقوب، خلف.","vol":"23","page":431},{"text":"يقال: سقْف وسُقُف، مثل: رَهْنٍ ورُهُن (١). قال أبو عبيد: ولا ثالث لهما (٢). وقيل: هو جمع سَقِيف (٣).\nوقيل: هو جمع سَقف (٤). وقيل: هو جمع سُقُوف جمع الجمع (٥). ﴿وَمَعَارِجَ﴾ أي: مصاعد (٦)، ومراقي (٧)، ودرجًا (٨)، وسلاليم (٩).\n_________\n(١) \"تهذيب اللغة\" للأزهري ٦/ ١٤٨، \"حجة القراءات\" لابن زنجلة (ص ٦٤٩)، \"الكتاب الفريد في إعراب القرآن\" للهمذاني ٥/ ٥٥٢.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢١٢ وفيه أبو عبيدة، \"تفسير الفخر الرازي\" ٢٧/ ٦٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٤، \"فتح القدير\" للشوكاني ٤/ ٧٢٥ وفيه أبو عبيدة.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٣٢، \"معالم التنزيل\" للبغوي ٧/ ٢١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٤، \"فتح القدير\" للشوكاني ٤/ ٧٢٥ والأخيران نسبا القول للفراء.\n(٤) \"البحر المحيط\" ٨/ ١٥.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٣٢، \"تفسير الطبري\" ٢٥/ ٦٩، \"معالم التنزيل\" للبغوي ٧/ ٢١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٤.\n(٦) ورد هذا القول في \"معالم التنزيل\" للبغوي ٧/ ٢١٢، و\"رموز الكنوز\" للرسعني ٧/ ١١٩، و\"البحر المحيط\" لأبي حيان ٨/ ١٥.\n(٧) ورد هذا القول في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٧٠ عن السدي.\n(٨) ورد هذا القول بنحوه في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٧٠ عن ابن عباس وابن زيد، وفيه زيادة: من فضة. وعن قتادة، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٢٤ ونسبه لابن عباس، والبغوي في \"تفسيره\" ٧/ ٢١٢.\n(٩) ورد هذا القول في \"تفسير ابن كثير\" ٧/ ١٥١ ونسبه لابن عباس ومجاهد وقتادة والسدي وابن زيد، وفيه زيادة: درجا من فضة.","vol":"23","page":432},{"text":"وقرأ أبو رجاء العطاردي: (ومعاريج) (١)، وهما لغتان (٢)، واحدها: مِعراج (٣)، مثل: مِفتاح ومفاتح ومفاتيح (٤).\n﴿عَلَيها يَظهَرُونَ﴾ يعلون ويرتقون ويصعدون (٥)، يقال: ظهرت على السطح إذا علوته (٦). قال النابغة (٧):\nبَلَغْنَا السَّمَاءَ بِمَجْدِنا وفِعَالِنا (٨) ... وإِنَّا لنَرْجُو فَوقَ ذَلِك مَظْهَرَا (٩)\nأي: مصعدًا (١٠)\n_________\n(١) انظر: \"مختصر ابن خالويه\" (ص ١٣٦) ونسبها لطلحة بن مصرف، \"إعراب القراءات الشواذ\" للعكبري ٢/ ٤٤٦ ولم ينسبها، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٥ وزاد نسبتها لطلحة بن مصرف.\n(٢) \"تفسير الطبري\" ٢٥/ ٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٥.\n(٣) \"تفسير البيضاوي\" ٢/ ٩٥٨.\n(٤) انظر: \"تفسير الطبري\" ٢٥/ ٧١.\n(٥) انظر: \"تفسير السمعاني\" ٣/ ١٠١، \"معالم التنزيل\" للبغوي ٧/ ٢١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٥.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٢١٢، \"اللباب\" لابن عادل ١٧/ ٢٥٥.\n(٧) في (ت) زيادة: الجعدي.\n(٨) في هامش الأصل: وفي نسخة: بلغنا السماء مجدنا وجدودنا.\n(٩) انظر: \"ديوان النابغة\" (ص ٥١ - ٦٨) وفيه بلّغنا السماء مجدنا وجدودنا في الموضع الأول، وفي الموضع الثاني بلغنا السما مجدًا وجودًا وسوددًا، \"الشعر والشعراء\" لابن قتيبة ١/ ٦٥، \"معجم الشعراء\" للمرزباني ١/ ٦١، \"دلائل الإعجاز\" للجرجاني (ص ٢١).\n(١٠) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٥.","vol":"23","page":433},{"text":"<span data-type=\"title\" id=toc-4762>٣٤ </span>- ﴿وَلِبُيُوتِهِمْ أَبْوَابًا﴾ من فضة (١) ﴿وَسُرُرًا﴾ من فضة (٢) ﴿عَلَيْهَا يَتَّكِئُونَ﴾\n\n<span data-type=\"title\" id=toc-4763>٣٥ </span>- ﴿وَزُخْرُفًا﴾ أي: ولجعلنا لهم مع ذلك زُخرُفًا، وهو الذهب (٣).\nنظيره ﴿بَيْتٌ من زُخرُفٍ﴾ (٤) (٥)، ويجوز أن يكون معناه: من فضة وزخرف، فلما نزع الخافض نُصبَ (٦) ﴿وَإِنْ كُلُّ ذَلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا﴾ شدده عاصم وحمزة وهشام بخلاف عنه هنا (٧) على معنى: وما كُلُّ ذلك إلا متاعُ الحياة الدّنيا (٨).\n_________\n(١) ورد هذا المعني في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٧٠ - ٧١ عن ابن عباس وابن زيد، وانظر: \"معاني القرآن\" للنحاس ٦/ ٣٥٥، \"معالم التنزيل\" للبغوي ٧/ ٢١٢، و\"رموز الكنوز\" للرسعني ٧/ ١١٩، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٧.\n(٢) ورد هذا المعنى في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٧١ عن ابن زيد، وانظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٢، و\"زاد المسير\" لابن الجوزي ٧/ ٣١٤، و\"رموز الكنوز\" للرسعني ٧/ ١١٩.\n(٣) أخرج الطبري هذا القول في \"تفسيره\" ٢٥/ ٧١ عن ابن عباس، وقتادة، والحسن، والسدي، والضحاك، وهو قول الفراء في \"معاني القرآن\" ٣/ ٣٢، وذكره البغوي في \"تفسيره\" ٧/ ٢١٢، وابن الجوزي في \"زاد المسير\" ٧/ ٣١٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٨٧ عن ابن عباس.\n(٤) الإسراء: ٩٣.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٢١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٧.\n(٦) انظر: \"تفسير الطبري\" ٢٥/ ٧١، \"معاني القرآن\" للنحاس ٦/ ٣٥٦.\n(٧) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٨)، \"التيسير\" للداني (ص ٤٥٤)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٧.\n(٨) \"الحجة\" للفارسي (ص ٣٧٦)، \"معالم التنزيل\" للبغوي ٧/ ٢١٢، \"اللباب\" لابن عادل ١٧/ ٢٥٨.","vol":"23","page":434},{"text":"وخففه الباقون (١)، على معنى: وكل ذلك مثل الحياة الدّنيا، فتكون (إن) للابتداء (وما) صلة (٢).\n﴿وَالْآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ﴾ للمؤمنين.\n[٢٦٤٩] أخبرنا عبد الله بن حامد الوزان (٣)، أخبرنا أحمد بن شاذان (٤)، أخبرنا جيعويه (٥)، أخبرنا صالح (٦)، حدثنا إبراهيم بن محمد (٧)، عن أبان (٨)، عن سليم (٩) بن قيس العامري (١٠)، عن كعب (١١) قال: إنّي لأجد في بعض الكتب: لولا أن يحزن عبدي\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٨)، \"التيسير\" للداني (ص ٤٥٤)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٧، وهم: نافع، ابن كثير، أبو عمرو، ابن عامر في رواية ابن ذكوان، الكسائي، أبو جعفر، يعقوب، خلف.\n(٢) انظر: \"اللباب\" لابن عادل ١٧/ ٢٥٨ بلفظ: وكل ذلك متاع الحياة الدنيا.\n(٣) لم أجد فيه جرحًا ولا تعديلًا.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) الترمذي، متهم ساقط.\n(٧) ابن أبي يحيى، متروك.\n(٨) ابن أبي عياش، متروك.\n(٩) في جميع النسخ: سليمان، والمثبت من كتب التراجم ومصادر التخريج.\n(١٠) سليم بن قيس الهلالي العامري الكوفي من أوائل المصنفين في الإسلام، له كتاب \"السقيفة\" طبع باسم \"كتاب سليم بن قيس الكوفي\" وهو من الأصول التي ترجع إليها الشيعة وتعول عليها، قال ابن أبي حاتم: روى عن سحيم بن نوفل روى عنه أبان سمعت أبي يقول ذلك. (ت نحو ٨٥ هـ).\nانظر: \"الجرح والتعديل\" ٤/ ٢١٤، \"الإعلام\" للزركلي ٣/ ١١٩.\n(١١) كعب الأحبار، ثقة.","vol":"23","page":435},{"text":"المؤمن لكللت رأس الكافر بإكليل (١)، فلا يُصَدع ولا ينبض منه عرق بوجع (٢).\n[٢٦٥٠] وأخبرني ابن فنجويه (٣)، حدثنا ابن شنبه (٤)، حدثنا الفريابي (٥)، حدثنا إبراهيم بن العلاء الزبيدي (٦)، حدثنا إسماعيل ابن عياش (٧)، عن ثعلبة بن مسلم (٨)، عن مسلم بن أبي المجرر (٩)،\n_________\n(١) في (ت): بأكاليل.\n(٢) [١٢٦٤٩] الحكم على الإسناد:\nضعيف جدًا، لأن فيه ضعفاء ومتروكين، ومن لم أجده.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٤/ ٤٨٣ من طريق أحمد بن محمد المقرئ عن عبد الله بن حامد به، بنحوه.\n(٣) الحسين بن محمد ثقة، صدوق، كثير الرواية للمناكير.\n(٤) عبيد الله بن محمد بن شنبه، لم أجد فيه جرحا ولا تعديلًا.\n(٥) جعفر بن محمد الفريابي، ثقة حجة.\n(٦) إبراهيم بن العلاء بن الضحاك الزبيدي، أبو إسحاق الحمصي، المعروف: بابن زِبْريق، قال عنه أبو حاتم: صدوق، وقال الذهبي: شيخ صدوق. قال ابن حجر: مستقيم الحديث، إلا في حديث واحد يقال: إن ابنه محمدًا أدخله عليه، (ت ٢٣٥ هـ). انظر: \"الجرح والتعديل\" ٢/ ١٢١ (ت ٣٧٠)، \"الكاشف\" للذهبي ١/ ٢٢٠، \"تقريب التهذيب\" لابن حجر (ص ١١٣).\n(٧) صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٨) ثعلبة بن مسلم الخثعمي الشامي، قال الذهبي: وثق. وقال ابن حجر: مستور.\nانظر: \"الكاشف\" للذهبي ١/ ٢٨٤، \"تقريب التهذيب\" لابن حجر (ص ١٨٨).\n(٩) مسلم بن أبي المحرر، روى عن ابن عباس، روى عنه ثعلبة بن مسلم، لم أجد فيه جرحًا ولا تعديلًا. =","vol":"23","page":436},{"text":"عن عمر بن الخطاب - ﵁ - أنّه كان يقول: لو أنّ رجلًا هرب من رزقه لاتبعه حتّى يدركه، كما أنّ الموت يدرك من هرب منه، له أجل هو بالغه، وأئر هو واطئه، ورزق هو آكله، وحتف هو قاتله، فاتقوا الله وأجملوا في الطلب، ولا يحملنكم استبطاء شيء من الرزق أن تطلبوه بمعصية الله تعالى، فإنّ الله تعالى لا يُنال ما عنده إلّا بطاعته، ولن يُدرك ما عنده بمعصيته، فاتقوا الله وأجملوا في الطلب (١).\n* * *\n_________\n= انظر: \"الإكمال\" ٧/ ١٦٨، \"المؤتلف والمختلف\" للدارقطني ٤/ ٨٤.\n(١) [٢٦٥٠] الحكم على الإسناد:\nفيه من لم أجد فيه جرحا ولا تعديلا، وثعلبة مستور.\nالتخريج:\nأخرجه البيهقي في شعب الإيمان (٢/ ٤١٣ / رقم ١١٤٩) من طريق أبي عبد الله الحافظ، عن علي بن حمشاد، عن يزيد بن الهيثم أن صبيح بن دينار حدثهم قال: ثنا المعافى ثنا إسماعيل بن عياش به، بنحوه دون قوله: ولا يحملنكم استبطاء شيء .. الخ، وهذِه الجملة ورد معناها في حديث عن رسول الله - ﷺ - أخرجه الحاكم في \"المستدرك\" ٢/ ٥ بلفظ: \"ليس من عمل يقرب إلى الجنة إلا قد أمرتكم به، ولا عمل يقرب إلى النار إلا قد نهيتكم عنه، لا يستبطئن أحد منكم رزقه إن جبريل ﵇ ألقى في روعي أن أحدا منكم لن يخرج من الدنيا حتى يستكمل رزقه، فاتقوا الله أيها الناس وأجملوا في الطلب، فإن استبطأ أحد منكم رزقه فلا يطلبه بمعصية الله فإن الله لا ينال فضله بمعصية\".","vol":"23","page":437},{"text":"<span data-type=\"title\" id=toc-4764>٣٦ </span>- قوله تعالى: ﴿وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ﴾\nيعرض (١) عن ذكر الرحمن فلم يخف عقابه ولم يرج ثوابه (٢).\nوقال الضحاك: يمض قدمًا (٣).\nوقال القرظي: يولّ ظهره عن ذكر الرّحمن، وهو القرآن (٤).\nوقال أبو عبيدة والأخفش: يُظلم عينه (٥).\nوقال الخليل بن أحمد: أصل العَشْو النظر ببصر ضعيف (٦). وأنشد في معناه:\n_________\n(١) أخرج هذا القول بنحوه الطبري في \"تفسيره\" ٢٥/ ٧٣ عن قتادة والسدي، وانظر: \"معاني القرآن\" للفراء ٣/ ٣٢، \"معاني القرآن\" للنحاس ٦/ ٣٥٦، \"معالم التنزيل\" للبغوي ٧/ ٢١٣، \"زاد المسير\" لابن الجوزي ٧/ ٣١٥ ونسبه لابن عباس وقتادة والفراء والزجاج.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٣، \"لباب التأويل\" للخازن ٤/ ١٠٥.\n(٣) لم أجده.\n(٤) ذكره البغوي في \"تفسيره\" ٧/ ٢١٣، والخازن في \"تفسيره\" ٤/ ١٠٥ بنحوه ولم ينسبه.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٠٤ وفيه: تظلم عينه عنه. وذكره ابن الجوزي في \"زاد المسير\" ٧/ ٣١٥ عن أبي عبيدة، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٨٩ كلاهما بلفظ أبي عبيدة في \"مجازه\".\nوهذا القول رجحه ابن قتيبة في \"تفسير غريب القرآن\" (ص ٣٩٨)، والنحاس في \"معاني القرآن\" ٦/ ٣٥٧ وكلاهما ضعفا القول الأول، وهو أن يعشو بمعنى: يعرض؛ وأنه لم يجزه أحد، ولا يعرف في اللغة.\n(٦) ذكره البغوي في \"تفسيره\" ٧/ ٢١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٨٩، وابن عادل في \"اللباب\" ١٧/ ٢٦٢.","vol":"23","page":438},{"text":"متى تأتِهِ تعشو إلى ضَوءِ نارِه ... تجِد خَيْرَ نارٍ عندها خيرُ (١) مُوقِدِ (٢)\nوروى أبو نوفل بن أبي عقرب عن ابن عباس - ﵄ - أنَّه قرأ: (وَمَن يَعشَ) بفتح الشين (٣)، ومعناه: يعم، يقال منه: عَشِيَ يَعْشَى عَشًا إذا عمي، ورجل أعشى، وامرأةٌ عشواء (٤). ومنه قول الأعشى:\nرَأَتْ رَجُلًا غائب الوافِديـ ... ـنِ مختلِفَ الخَلقِ أعْشَى ضريرا (٥)\n_________\n(١) في (م): غير.\n(٢) هذا البيت للحطيئة، من قصيدة له يمدح بها قيس بن شماس، وهو في ديوانه (ص ٥١)، وانظر: \"كتاب العين\" للخليل بن أحمد ٢/ ١٨٧، و\"مجاز القرآن\" لأبي عبيدة ٢/ ٢٠٤، و\"المحرر الوجيز\" لابن عطية ١٣/ ٢٢٢، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٩ والشاهد: تعشو إلى ضوء ناره، أي: تنظر إليها نظر العشي؛ لما يضعف بصرك من عظيم الوقود واتساع الضوء \"الكشاف\" ٥/ ٤٤٢، \"رموز الكنوز\" ٧/ ١٢١.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٣٢، \"تفسير الطبري\" ٢٥/ ٧٣ ولم ينسباها، \"معالم التنزيل\" للبغوي ٧/ ٢١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٩ وزاد نسبتها لعكرمة، \"البحر المحيط\" لأبي حيان ٨/ ١٦ ونسبها ليحيي بن سلام.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٩.\n(٥) البيت في \"ديوان الأعشى\" (ص ١٤٥)، و\"تفسير الطبري\" ٢٥/ ٧٣، و\"الصحاح\" للجوهري ٣/ ١١٥، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٨٩.\nالوافدين: هُمَا النَّاشِزَانِ مِن الخَدَّيْنِ عند المَضْغِ، ومن ذلك قولهم: (مَنْ شَابَ غَاب وافِدَاهُ) انظر: \"تاج العروس\" ٩/ ٣١٤.","vol":"23","page":439},{"text":"﴿نُقَيِّضْ لَهُ شَيْطَانًا﴾ أي: نضمه إليه ونسلّطه عليه (١) ﴿فَهُوَ لَهُ قَرِينٌ﴾ فلا يفارقه (٢).\n\n<span data-type=\"title\" id=toc-4765>٣٧ </span>- ﴿وَإِنَّهُمْ﴾ يعني: الشياطين (٣) ﴿لَيَصُدُّونَهُمْ﴾ يعني: الكافرين (٤)\n﴿عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ﴾\n\n<span data-type=\"title\" id=toc-4766>٣٨ </span>- ﴿حَتَّى إِذَا جَاءَنَا﴾\nقرأ أهل العراق إلا أبا بكر (٥)، وابن محيص على الواحد (٦)، يعنون الكافر (٧)، واختاره أبو عبيد (٨)، وقرأ الآخرون: (جَآءَانَا)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٣، \"لباب التأويل\" للخازن ٤/ ١٠٥.\n(٢) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٤، \"تفسير\" البغوي ٧/ ٢١٣، \"رموز الكنوز\" للرسعني ٧/ ١٢٣.\n(٣) انظر: \"تفسير الطبري\" ٢٥/ ٧٣، \"معالم التنزيل\" للبغوي ٧/ ٢١٣، \"تفسير النسفي\" ٣/ ٢٧٣.\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٤، \"المحرر الوجيز\" لابن عطية ١٣/ ٢٢٤، \"الجواهر الحسان\" للثعالبي ٣/ ١٤٨.\n(٥) \"السبعة\" لابن مجاهد (ص ٤٠٨)، \"التبصرة\" لابن فارس (ص ٤٨٩)، \"تحبير التيسير\" لابن الجزري (ص ٥٤٩) وهم: أبو عمرو، وحمزة، والكسائي، وحفص عن عاصم، ويعقوب، وأبو بكر هو شعبه، الراوي عن عاصم.\n(٦) \"تفسير الطبري\" ٢٥/ ٧٣ - ٧٤، \"المحرر الوجيز\" لابن عطية ١٣/ ٢٢٤، \"البحر المحيط\" لأبي حيان ٨/ ١٧.\n(٧) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩٠، \"فتح القدير\" للشوكاني ٤/ ٧٢٧.\n(٨) لم أجده.","vol":"23","page":440},{"text":"على التثنية (١)، يعنون (٢) الكافر وقرينه (٣).\n﴿قَالَ﴾ الكافر للشيطان (٤) ﴿يَالَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ﴾ أي: المشرق والمغرب، فغلَّب اسم أحدهما على الآخر (٥)، كما قال الشاعر:\nأَخَذْنَا بِآفَاقِ السَّماءِ علَيكُمُ (٦) ... لَنَا قَمَرَاهَا والنُّجُومُ الطَّوَالِعُ (٧)\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٤٠٨)، \"المبسوط\" لابن مهران (ص ٣٣٥)، \"تلخيص العبارات\" لابن بليمة (ص ١٣٨) وهم: ابن كثير، ونافع، وابن عامر، وعاصم - في رواية أبي بكر-، وأبو جعفر.\n(٢) في (م): يعني.\n(٣) انظر: \"حجة القراءات\" لابن زنجلة (ص ٦٥٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩٠.\n(٤) انظر: \"بحر العلوم\" للسمرقندي ٣/ ٢٠٨، \"معالم التنزيل\" للبغوي ٧/ ٢١٤، \"زاد المسير\" لابن الجوزي ٧/ ٣١٦.\n(٥) انظر: \"معاني القرآن\" للنحاس ٦/ ٣٦٠، \"معالم التنزيل\" للبغوي ٧/ ٢١٤، \"زاد المسير\" لابن الجوزي ٧/ ٣١٦، \"تفسير ابن كثير\" ٧/ ١٥٢.\nهذا القول هو الأصح والأرجح ذكر ذلك الفراء في \"معاني القرآن\" ٣/ ٣٣، والزجاج في \"معاني القرآن\" ٤/ ٤١٢، وابن عادل في \"اللباب\" ١٧/ ٢٦٣، والشوكاني في \"فتح القدير\" ٤/ ٧٢٨، والألوسي في \"روح المعاني\" ٢٥/ ٨٢.\n(٦) في (م): عليهم.\n(٧) البيت للفرزدق كما في \"ديوانه\" (ص ٥١٩)، وأورده المبرد في \"الكامل\" ١/ ١١٩، والطبري في \"تفسيره\" ٢٥/ ٧٤ دون نسبة، وابن هشام في \"مغني اللبيب\" (ص ٩٠٠) وموضع الشاهد في هذا البيت قوله: قمراها. يريد الشمس والقمر، ثنَّاهما تغليبًا لاسم القمر.","vol":"23","page":441},{"text":"يعني: الشمس والقمر (١).\nويقال للغداة والعشي: العصران (٢). قال حميد بن ثور:\nولن يَلْبَثَ العَصْران يومٌ وليلةٌ ... إذا طَلَبا (٣) أن يُدْرِكا ما تيمَّما (٤)\nوقال آخر:\nوبصرة الأَزْدِ مِنا والعراقُ لنا ... والمَوْصِلانِ ومِنَّا مِصْرُ والحَرَمُ (٥)\nأراد الموصل والجزيرة (٦).\nويقال للكوفة والبصرة: البصرتان. ولأبي بكر وعمر ﵉: العمران. وللسبطين: الحسنان (٧).\n_________\n(١) \"زاد المسير\" لابن الجوزي ٧/ ٣١٦، \"رموز الكنوز\" للرسعني ٧/ ١٢٤.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩١، \"فتح القدير\" للشوكاني ٥/ ٦٦١.\n(٣) في (م): أظلما.\n(٤) البيت في \"ديوانه\" (ص ٩٠)، وأورده المبرد في \"الكامل\" ١/ ١٧٦ وفيهما: ولا يلبث. بدل: ولن يلبث. وابن منظور في \"لسان العرب\" ٤/ ٥٧٦ وموضع الشاهد في هذا البيت قوله: العصران. يريد الغداة والعشي، ثنَّاهما تغليبًا.\n(٥) البيت غير منسوب، أورده الفراء في \"معاني القرآن\" ٣/ ٣٤ وذكر أن رجلًا من طيئ أنشده هذا البيت، الطبري في \"تفسيره\" ٢٥/ ٧٤، وابن منظور في \"لسان العرب\" ١١/ ٧٣٠.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٣٤، \"زاد المسير\" لابن الجوزي ٧/ ٣١٦.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٤، \"الجامع لأحكام القرآن\" ١٦/ ٩١، \"اللباب\" لابن عادل ١٧/ ٢٦٣، \"لسان العرب\" لابن منظور ١٣/ ١١٨.","vol":"23","page":442},{"text":"وقال بعضهم: أراد بالمشرقين، مشرق الصيف ومشرق الشتاء (١)، كقوله تعالى: ﴿رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ (١٧)﴾ (٢) (٣) ﴿فَبِئْسَ الْقَرِينُ﴾ قال أبو سعيد الخدري - ﵁ -: إذا بعث الكافر زُوج بقرينه من الشيطان فلا يفارقه حتّى يصيرا إلى النّار (٤).\n\n<span data-type=\"title\" id=toc-4767>٣٩ </span>- قوله تعالى: ﴿وَلَنْ يَنْفَعَكُمُ الْيَوْمَ﴾ في الآخرة (٥)\n﴿إِذْ ظَلَمْتُمْ﴾ أشركتم في الدنيا (٦)\n﴿أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِكُونَ﴾ يعني: لن ينفعكم اشتراككم في العذاب، لأنّ لكلّ واحد نصيبه الأوفر منه فلا يخفف عنكم العذاب لأجل قرنائكم (٧).\n_________\n(١) انظر: \"معاني القرآن\" للنحاس ٦/ ٣٦٠، \"بحر العلوم\" للسمرقندي ٣/ ٢٠٨، \"معالم التنزيل\" للبغوي ٧/ ٢١٤، \"زاد المسير\" لابن الجوزي ٧/ ٣١٦ ونسبه لمقاتل وابن السائب، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩٠ ونسبه لمقاتل، \"اللباب\" لابن عادل ١٧/ ٢٦٣.\n(٢) الرحمن: ١٧.\n(٣) انظر: \"رموز الكنوز\" للرسعني ٧/ ١٢٥، \"الجامع لأحكام القرآن\" ١٦/ ٩٠.\n(٤) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٩٦، والطبري في \"تفسيره\" ٢٥/ ٧٤ - ٧٥ كلاهما بنحوه مطولا.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٢١٤، \"رموز الكنوز\" للرسعني ٧/ ١٢٥.\n(٦) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٥، \"معالم التنزيل\" للبغوي ٧/ ٢١٤، \"لباب التأويل\" للخازن ٤/ ١٠٦.\n(٧) انظر: \"تفسير الطبري\" ٢٥/ ٧٥، \"معالم التنزيل\" للبغوي ٧/ ٢١٤، \"زاد المسير\" لابن الجوزي ٧/ ٣١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩١، \"لباب التأويل\" للخازن ٤/ ١٠٦.","vol":"23","page":443},{"text":"وقال مقاتل: لن ينفعكم الاعتذار والندم اليوم، لأنّكم أنتم وقرناءكم مشتركون اليوم في العذاب كما (١) كنتم مشتركين في الكفر (٢)\n\n<span data-type=\"title\" id=toc-4768>٤٠ </span>- ﴿أَفَأَنْتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِي الْعُمْيَ وَمَنْ كَانَ فِي ضَلَالٍ مُبِينٍ﴾\nيعني: الكافرين الذين حقّت عليهم كلمة العذاب فلا يؤمنون (٣).\n\n<span data-type=\"title\" id=toc-4769>٤١ </span>- قوله تعالى: ﴿فَإِمَّا نَذْهَبَنَّ بِكَ﴾ فنميتك قبل أن نعذبهم (٤)\n﴿فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ﴾\n\n<span data-type=\"title\" id=toc-4770>٤٢ </span>- ﴿أَوْ نُرِيَنَّكَ الَّذِي وَعَدْنَاهُمْ﴾ فنعذبهم في حياتك (٥)\n﴿فَإِنَّا عَلَيْهِمْ مُقْتَدِرُونَ﴾ قال أكثر المفسرين: أراد به المشركين من أهل مكّة فانتقم منهم يوم بدر (٦).\n_________\n(١) في (ت): بما.\n(٢) ذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢١٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٩٢، والخازن في \"تفسيره\" ٤/ ١٠٦ ولم ينسبه، وأبو حيان في \"البحر المحيط\" ٨/ ١٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٤، \"لباب التأويل\" للخازن ٤/ ١٠٦.\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٥، \"تفسير القرآن\" للسمعاني ٣/ ١٠٤، \"معالم التنزيل\" للبغوي ٧/ ٢١٤، \"لباب التأويل\" للخازن ٤/ ١٠٦.\n(٥) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٥، \"معالم التنزيل\" للبغوي ٧/ ٢١٤، \"رموز الكنوز\" للرسعني ٧/ ١٢٦، \"لباب التأويل\" للخازن ٤/ ١٠٦.\n(٦) ذكره البغوي في \"تفسيره\" ٧/ ٢١٤، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٢٧، وابن الجوزي في \"زاد المسير\" ٧/ ٣١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٩٢ ونسبه الأخيران لابن عباس، والخازن في \"تفسيره\" ٤/ ١٠٦، وابن عادل في \"اللباب\" ١٧/ ٢٦٨.","vol":"23","page":444},{"text":"وقال الحسن وقتادة: عنى به أهل الإسلام من أمة محمد - ﷺ - وقد كان بعد نبي الله - ﷺ - نقمة شديدة فأكرم الله تعالى نبيه - ﷺ - وذهب به، ولم يُره في أمته إلّا الذي تقر به عينه، وأبقى النقمة بعده، وليس من نبي إلَّا وقد أُري في أُمته العقوبة، وذُكر لنا أنّ النبي - ﷺ - أُري ما يصيب أمته بعده، فما رُئيَ ضاحكًا مستبشرًا حتّي قبضه الله تعالى (١).\n\n<span data-type=\"title\" id=toc-4771>٤٣ </span>- قوله تعالى: ﴿فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ﴾\n\n<span data-type=\"title\" id=toc-4772>٤٤ </span>- ﴿وَإِنَّهُ﴾ يعني: القرآن (٢) ﴿لَذِكْرٌ﴾ لَشرفٌ (٣)\n﴿لَكَ وَلِقَوْمِكَ﴾ من قريش (٤).\nنظيره قوله تعالى: ﴿لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ﴾ (٥) أي:\n_________\n(١) أخرج قول قتادة عبد الرزاق في \"تفسيره\" ٢/ ١٩٧ بنحوه، وأخرج قولهما الطبري في \"تفسيره\" ٢٥/ ٧٥ بنحوه، وأخرجه الحاكم في \"المستدرك\" ٢/ ٤٨٥ بنحوه مختصرًا عن قتادة عن أنس، وقال: صحيح الإسناد ولم يخرجاه ووافقه الذهبي، وأورده البغوي في \"تفسيره\" ٧/ ٢١٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٩٢ كلاهما بنحوه.\n(٢) ورد هذا المعني في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٧٦ - ٧٧ عن ابن عباس وقتادة والسدي، وذكره الواحدي في \"الوجيز\" ٢/ ٩٧٥.\n(٣) انظر: \"تفسير الطبري\" ٢٥/ ٧٦، الواحدي في \"الوجيز\" ٢/ ٩٧٥، والبغوي في \"تفسيره\" ٧/ ٢١٥، \"رموز الكنوز\" للرسعني ٧/ ١٢٧.\n(٤) ورد هذا القول في أثر أخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٩٩، والطبري في \"تفسيره\" ٢٥/ ٧٦ كلاهما عن مجاهد، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٢٧ عن مجاهد، والبغوي في \"تفسيره\" ٧/ ٢١٥، والرسعني في \"رموز الكنوز\" ٧/ ١٢٧ كلاهما دون نسبة.\n(٥) الأنبياء: ١٠.","vol":"23","page":445},{"text":"شرفكم (١) ﴿وَسَوْفَ تُسْأَلُونَ﴾ عن حقّه وأداء شكره (٢).\n[٢٦٥١ - ٢٦٥٣] أخبرني أبو عبد الله بن فنجويه الدينوري (٣)، حدثنا أبو علي بن حبش المقرئ (٤)، حدثنا أبو بكر محمد بن أحمد بن إبراهيم الجوهري (٥)، حدثنا (عبيد الله) (٦) بن سعد الزُّهري (٧)، حدثنا عمي (٨)، حدثنا سيف بن عمر الكوفي (٩)، عن وائل أبي بكر (١٠)، عن الزهري (١١)، عن عبد الله (١٢).\nوعطية بن الحارث (١٣)، عن أبي أيوب (١٤)، عن علي - ﵁ - (١٥). وعن\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٥.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٣٤، \"الوجيز\" للواحدي ٢/ ٩٧٥، \"معالم التنزيل\" للبغوي ٧/ ٢١٥، \"تفسير النسفي\" ٣/ ٢٧٤.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) الحسين بن محمد بن حبش، ثقة مأمون.\n(٥) لم أجده.\n(٦) في جميع النسخ: عبد الله، وهو تحريف، والمثبت من كتب التراجم.\n(٧) ثقة.\n(٨) يعقوب بن إبراهيم بن سعد الزُّهري، ثقة فاضل.\n(٩) ضعيف في الحديث، عمدة في التاريخ، أفحش ابن حبان القول فيه.\n(١٠) وائل بن داود التَّيْمي، ثقة.\n(١١) محمد بن مسلم الزهري، متفق على جلالته وإتقانه.\n(١٢) لم أستطع تمييزه.\n(١٣) أبو روق، صدوق.\n(١٤) أبو أيوب المراغي، ثقة.\n(١٥) أمير المؤمنين.","vol":"23","page":446},{"text":"الضحاك (١)، عن ابن عباس - ﵄ -، قال: كان رسول الله - ﷺ - يعرض نفسه على القبائل بمكّة، ويعدهم الظهور، فإذا قالوا: لمن الملك بعدك؟ أمسك، فلم يخبرهم بشيء، لأنّه لم يؤمر في ذلك بشيء حتّى نزلت: ﴿وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ﴾ فكان بعد ذلك إذا سُئل، يقول: لقريش، فلا يجيبونه، وقبلته الأنصار على ذلك (٢).\n[٢٦٥٤] وأخبرني ابن فنجويه (٣)، حدثنا أبو نصر منصور بن جعفر النهاوندي (٤)، حدثنا أحمد بن يحيى الجارود (٥)، حدثنا هشام بن عمار (٦)، حدثنا الوليد (٧)، عن العمري (٨)، عن نافع (٩)، عن ابن عمر - ﵄ -، أنّ رسول الله - ﷺ - قال: \"لن يزال هذا الشأن في قريش ما بقي من النّاس اثنان\" (١٠).\n_________\n(١) الضحاك بن مُزاحم، صدوق، كثير الإرسال.\n(٢) [٢٦٥١ - ٢٦٥٣] الحكم على الإسناد:\nضعيف، مداره على سيف بن عمر ضعيف، وقال عنه ابن عدي بعد ذكره لهذا الأثر: عامة أحاديثه منكرة لم يتابع عليها؛ وفيه أيضًا وائل أبي بكر لم يسمع من الزهري، وفيه من لم أجده ومن لم أميزه.\n(٣) الحسين بن محمد بن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) في (م) و(ت): الجارودي. ولم أجده.\n(٦) أبو الوليد الدِّمَشقي، صدوق مقرئ، كبُر فصار يتلقن فحديثه القديم أصح.\n(٧) الوليد بن مُسلم القُرشي، ثقة، لكنه كثير التدليس والتسوية.\n(٨) عمر بن محمد بن زيد العُمري، ثقة.\n(٩) مولى ابن عمر، ثقة ثبت.\n(١٠) [٢٦٥٤] الحكم على الإسناد:\nفي الإسناد من لم أجده، لكن الحديث صحيح كما سيأتي. =","vol":"23","page":447},{"text":"[٢٦٥٥] وأخبرنا عبيد الله بن محمد بن عبد الله بن محمد الزاهد ﵀ (١)، حدثنا أبو العباس محمد بن إسحاق السراج (٢)، حدثنا الحسن بن ناصح (٣) ومحمد بن يحيى (٤)، قالا: حدثنا نعيم بن حماد (٥)، حدثنا عبد الله بن المبارك (٦)، أخبرنا معمر (٧)، عن الزهري (٨)، عن محمد بن جبير بن مطعم (٩)، عن معاوية - ﵁ - (١٠)، قال: سمعت النبي - ﷺ - يقول: \"لا يزال هذا الأمر في قريش لا\n_________\n= التخريج:\nأخرجه الإمام البخاري في كتاب الأحكام، باب الأمراء من قريش ٣/ ٣١١٩ رقم (٧١٤٠)؛ والإمام مسلم في كتاب الإمارة، باب الناس تبع لقريش والخلافة في قريش ٣/ ١٤٥٢ رقم (١٨٢٠) كلاهما من حديث ابن عمر، بنحوه.\n(١) عبيد الله بن محمد بن عبد الله بن محمد بن حفص أبو الفضل الفامي النيسابوري، روى عن أبي العباس السراج، لم أجد فيه جرحًا أو تعديلا، (ت ٣٨٨ هـ).\nانظر: \"العبر\" للذهبي ٣/ ٤١، \"شذرات الذهب\" للعماد ٣/ ١٢٨.\n(٢) إمام حافظ ثقة.\n(٣) الحسن بن ناصح الخلال المخرمي، أبو علي، قال عنه ابن أبي حاتم: أدركته ولم أكتب عنه وكان صدوقًا. انظر: \"الجرح والتعديل\" ٣/ ٣٩، \"تاريخ بغداد\" ٧/ ٤٣٥.\n(٤) الذُّهلي، ثقة حافظ جليل.\n(٥) الخزاعي، صدوق يخطئ كثيرا، فقيه عارف بالفرائض.\n(٦) ثقة ثبت.\n(٧) معمر بن راشد، ثقة ثبت.\n(٨) محمد بن مسلم، متفق على جلالته وإتقانه.\n(٩) أبو سعيد المدني، ثقة عارف بالنسب.\n(١٠) صحابي مشهور.","vol":"23","page":448},{"text":"يعاديهم أحد إلَّا كُبّ على وجهه، ما أقاموا الدّين\" (١).\n[٢٦٥٦] وأخبرنا عبيد الله بن محمد الزاهد (٢)، حدثنا أبو العباس السراج (٣)، حدثنا إبراهيم بن عبد الرحيم (٤)، حدثنا هوذة بن خليفة (٥)، حدثنا عوف (٦)، عن زياد بن مخراق (٧)، عن أبي كنانة (٨)، عن أبي موسى - ﵁ - (٩)، قال: قام النبي - ﷺ - على باب\n_________\n(١) [٢٦٥٥] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحا ولا تعديلا، والحديث صحيح.\nالتخريج:\nأخرجه الإمام البخاري في كتاب المناقب، باب مناقب قريش (٣٥٠٠) من طريق أبي اليمان، أخبرنا شعيب، عن الزهري، به بنحوه وفي أوله قصة.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) إمام حافظ، ثقة.\n(٤) أبو إسحاق، ويعرف بابن دَنُوقا، وثقه الدارقطني.\n(٥) صدوق.\n(٦) عوف بن أبي جميلة المعروف بالأعرابي، ثقة رمي بالقدر والتشيع.\n(٧) زياد بن مِخراق المزني مولاهم، أبو الحارث البصري، وثقه يحيى بن معين والذهبي وابن حجر، من الخامسة.\nانظر: \"الجرح والتعديل\" ٣/ ٥٤٥، \"الكاشف\" للذهبي ١/ ٤١٢، \"تقريب التهذيب\" لابن حجر (ص ٣٤٨).\n(٨) أبو كنانة القرشي، روى عن أبي موسى، وعنه زياد بن مخراق، قال عنه ابن حجر: مجهول، من الثالثة، ويقال: هو معاوية بن قرة، ولم يثبت.\nانظر: \"الجرح والتعديل\" ٩/ ٤٣٠، \"الكاشف\" للذهبي ٢/ ٤٥٤، \"تقريب التهذيب\" لابن حجر (ص ١١٩٧).\n(٩) الأشعري، صحابي مشهور.","vol":"23","page":449},{"text":"البيت، وفيه نفرٌ من قريش، فأخذ بعضادتي الباب، ثمّ قال: \"هل في البيت إلَّا قرشي؟ \"، قالوا: لا يا رسول الله. إلّا ابن أخت لنا (١)، فقال: \"ابن أخت القوم منهم\"، ثم قال: \"لا يزال هذا الأمر في قريش ما داموا إذا حكموا فعدلوا، واسترحموا فرحموا، وعاهدوا فأوفوا، فمن لم يفعل ذلك منهم فعليه لعنة الله والملائكة والنّاس أجمعين، لا يقبل الله منهم صرفًا ولا عدلًا\" (٢).\n[٢٦٥٧] وأخبرنا عبيد الله (٣)، أخبرنا السراج (٤)، حدثنا إبراهيم ابن عبد الرحيم (٥)، حدثني موسى بن داود (٦) وخالد بن خداش (٧)\n_________\n(١) في (م): لهم.\n(٢) [٢٦٥٦] الحكم على الإسناد:\nفيه أبو كنانة مجهول، وشيخ المصنف لم يذكر بجرح أو تعديل، والحديث صحيح لغيره كما حكم عليه الشيخ الألباني في \"صحيح الترغيب والترهيب\" (٢١٩٠).\nالتخريج:\nأخرجه الإمام أحمد في \"مسنده\" من طريق محمد بن جعفر، حدثني عوف، به، بنحوه، وللحديث شاهد رواه الطبراني في \"المعجم الأوسط\" ٣/ ٨٣ رقم (٢٥٦٣) و\"المعجم الصغير\" ١/ ١٤٣ رقم (٢١٦) من حديث أبي سعيد - ﵁ -.\n(٣) لم أجد فيه جرحًا ولا تعديلًا.\n(٤) أبو العباس، إمام حافظ، ثقة.\n(٥) ثقة.\n(٦) الضبي، صدوق فقيه زاهد، له أوهام.\n(٧) خالد بن خداش بن عجلان الأزدي المُهَلَّبي مولاهم، أبو الهيثم البصري قال عنه أبو حاتم: صدوق، وقال ابن حجر: صدوق يخطئ، (ت ٢٢٤ هـ).","vol":"23","page":450},{"text":"قالا: حدثنا سكين بن عبد العزيز (١)، عن سيار بن سلامة (٢)، عن أبي برزة (٣)، قال: قال رسول الله - ﷺ -: \"الأُمراء من قريش، الأمراء من قريش، الأمراء من قريش، لي عليهم حقّ، ولهم عليكم حقّ ما حكموا فعدلوا، واسترحموا فرحموا، وعاهدوا فأوفوا\".\nزاد خالد: \"فمن لم يفعل ذلك، فعليه لعنة الله والملائكة والناس أجمعين\" (٤).\n_________\n= انظر: \"الجرح والتعديل\" ٣/ ٣٢٧، \"الكاشف\" للذهبي ١/ ٣٦٣، \"تقريب التهذيب\" لابن حجر (ص ٢٨٥).\n(١) سُكين بن عبد العزيز بن قيس العبدي العطار البصري، وهو سكين بن أبي الفرات قال عنه أبو حاتم: لا بأس به، وقال النسائي: ليس بالقوي، وقال ابن حجر: صدوق يروي عن ضعفاء، من السابعة.\nانظر: \"الجرح والتعديل\" ٤/ ٢٠٧، \"ميزان الاعتدال\" ٢/ ١٧٤، \"تقريب التهذيب\" لابن حجر (ص ٣٩٦).\n(٢) سَيَّار بن سلامة الرِّياحي، أبو المنهال البصري، وثقه ابن معين والعجلي وابن حجر، وقال أبو حاتم: صدوق، صالح الحديث، (ت ١٢٩ هـ).\nانظر: \"الثقات\" للعجلي ١/ ٤٤٥، \"الجرح والتعديل\" ٤/ ٢٥٤، \"تقريب التهذيب\" لابن حجر (ص ٤٢٧).\n(٣) نضلة بن عبيد، الأسلمي، صحابي مشهور.\n(٤) [٢٦٥٧] الحكم على الإسناد:\nسنده حسن، وقال الألباني: صحيح لغيره، قال المنذري: رواه أحمد ورواته ثقات. انظر: \"صحيح الترغيب والترهيب\" ٢/ ٢٥٦ رقم (٢١٨٩).\nالتخريج:\nأخرجه الإمام أحمد في \"مسنده\" (١٩٧٨٢) من طريق عفان، حدثنا سكين، به، بنحوه. وأخرجه أيضًا من طريق حسن بن موسى، حدثنا سكين، به، بنحوه وفي =","vol":"23","page":451},{"text":"[٢٦٥٨] وأخبرني ابن فنجويه (١)، حدثنا ابن شنبة (٢) وابن حبش (٣) وابن يوسف (٤) وأحمد بن محمد بن علي الهمداني (٥) وغيرهم، قالوا: حدثنا عبد الله بن محمد بن وهب (٦)، حدثنا سعيد بن عمرو بن أبي سلمة القرشي (٧) قال: سمعت أبي (٨) يقول: سمعت مالك بن أنس (٩) يقول: في قول الله تعالى: ﴿وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ﴾ قال: قول الرجل: حدثني أبي، عن جدي (١٠).\n_________\n= أوله قصة (١٩٨٠٥)، وللحديث شاهد رواه الحاكم في \"المستدرك\" ٤/ ٥٤٦ من حديث أنس بن مالك - ﵁ -.\nدون قوله: \"فمن لم يفعل ذلك، فعليه لعنة الله والملائكة والناس أجمعين\" قال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\n(١) الحسين بن محمد بن فنجويه ثقة، صدوق كثير الرواية للمناكير.\n(٢) عبيد الله بن محمد بن شنبة، لم أجد فيه جرحًا ولا تعديلًا.\n(٣) الحسين بن محمد بن حبش، ثقة مأمون.\n(٤) عبد الله بن يوسف، لم أجده.\n(٥) أبو حذيفة، لم يذكر بجرح أو تعديل.\n(٦) الدينوري، تركه الدراقطني: وقال الإسماعيلي: صدوق.\n(٧) لم أجده.\n(٨) التنيسي، الدمشقي مولي بني هاشم، صدوق له أوهام.\n(٩) إمام دار الهجرة، رأس المتقين وكبير المتثبتين.\n(١٠) [٢٦٥٨] الحكم على الإسناد:\nفي الإسناد عبد الله بن محمد متكلم فيه، وفيه من لم أجده.\nالتخريج:\nأخرجه الحاكم في \"المدخل إلى كتاب الإكليل\" (ص ٢٧) من طريق الزبير بن عبد الواحد، حدثني محمد العطار، حدثنا سعيد به بمثله. =","vol":"23","page":452},{"text":"<span data-type=\"title\" id=toc-4773>٤٥ </span>- قوله ﷿: ﴿وَاسْأَلْ﴾ يا محمد (١) ﴿مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ﴾\nواختلف العلماء في هؤلاء المسؤولين:\nفقال ابن عباس - ﵄ - ومجاهد وقتادة والضحاك والسدي وعطاء بن أبي رباح والحسن والمقاتلان: هم مؤمنو أهل الكتابين، وقالوا: هي في قراءة عبد الله وأُبي - ﵁ -: (واسأل (٢) الذين أرسلنا إليهم قبلك من رُسُلنا) (٣).\n_________\n= وابن عبد البر في \"جامع بيان العلم وفضله\" ٢/ ٣٤٥، والقاضي عياض في \"الإلماع\" (ص ٣٨) من طريق عبد الله بن عبد المؤمن، حدثنا أبو عبد الله القاضي، حدثني عبد الله بن محمد، حدثنا عبد الله بن حمدان، حدثنا سعيد به بمثله.\nوالخطيب البغدادي في \"شرف أصحاب الحديث\" (ص ٣٩) من طريق علي بن أحمد، حدثنا أبو بكر الجعابي، حدثني عبد الله بن محمد، حدثنا سعيد به بمثله.\n(١) انظر: \"تفسير الطبري\" ٢٥/ ٧٧.\n(٢) في (ت): وسل.\n(٣) أخرج الطبري في \"تفسيره\" ٢٥/ ٧٧ قول مجاهد والسدي وقتادة والضحاك بنحوه، ورجحه، وذكره البغوي في \"تفسيره\" ٧/ ٢١٦، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٣١ عنهم دون الضحاك والمقاتلان، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٩٦ عنهم دون المقاتلان، وابن عادل في \"اللباب\" ١٧/ ٢٧١ عنهم دون عطاء والمقاتلان.\nفائدة: القراءة المذكورة عن ابن مسعود وأُبي قراءة تفسيرية، قاله ابن كثير في \"تفسيره\" ٧/ ١٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٩٦.","vol":"23","page":453},{"text":"وقال ابن جبير، وابن زيد: هم الأنبياء الذين جمعوا له ليلة أُسري به ببيت المقدس، ﵇ وعليهم (١).\n[٢٦٥٩] وأخبرني ابن فنجويه (٢)، حدثنا موسى بن محمد (٣)، حدثنا الحسن بن علويه (٤)، حدثنا إسماعيل بن عيسى (٥)، حدثنا المسيب (٦)، قال: قال: أبو جعفر الدمشقي (٧): سمعت الزهري (٨) يقول: لما أسري بالنبي - ﷺ - خلفه تلك الليلة كلّ نبي كان أُرسل، فقيل للنبي - ﷺ -: ﴿وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا﴾ (٩).\n_________\n(١) أخرج الطبري في \"تفسيره\" ٢٠/ ٦٠٥ قول ابن زيد مطولًا، وذكره البغوي في \"تفسيره\" ٧/ ٢١٦، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٣١ وزادا نسبته للزهري.\n(٢) الحسين بن محمد بن فنجويه، ثقه، صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) الحسن بن علي بن محمد القطان، ثقة.\n(٥) العطار، ضعفه الأزدي، وصححه غيره.\n(٦) المسيب بن شريك، متروك.\n(٧) لم أجده.\n(٨) محمد بن مسلم، متفق على جلالته وإتقانه.\n(٩) [٢٦٥٩] الحكم على الإسناد:\nضعيف جدًا؛ المسيب متروك، بالإضافة إلى أنه مرسل، وفيه من لم أجده.\nالتخريج:\nلم أجد من أخرجه.\nقلت: وقد ثبت في الحديث الصحيح أن النبي - ﷺ - لقي الأنبياء ليلة الإسراء وصلى بهم انظر \"صحيح مسلم\" كتاب الإيمان، باب ذكر المسيح بن مريم والمسيح الدجال (١٧٢) ولم يثبت أنه أُمر بسؤالهم عما بعثوا به.","vol":"23","page":454},{"text":"[٢٦٦٠] وأخبرنا أبو عبد الله الحسين بن محمد بن الحسين الدينوري ﵀ (١)، حدثنا أبو الفتح محمد بن الحسين (بن أحمد بن الحسن الأزدي الموصلي (٢)، حدثنا عبد الله بن محمد بن غزوان البغدادي (٣)، حدثنا علي بن جابر (٤)، حدثنا محمد بن خالد ابن عبد الله (٥)، ومحمد بن إسماعيل (٦)، قالا: حدثنا محمد بن فضيل (٧)، عن محمد بن سوقة (٨)، عن إبراهيم (٩)، عن علقمة (١٠)، عن عبد الله بن مسعود - ﵁ -، قال: قال رسول الله - ﷺ -: \"أتاني ملك فقال: يا محمد، واسأل من أرسلنا من قبلك من رُسلنا على ما بعثوا؟ قال: \"قلت: على ما بعثوا؟ قال: على ولايتك وولاية علي بن أبي طالب - ﵁ -\" (١١).\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) ضعيف، متهم بوضع الحديث.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) الطحان، ضعيف.\n(٦) الأحْمَسي، أبو جعفر الكوفي، ثقة.\n(٧) محمد بن فُضيل بن غزوان، صدوق عارف، رمي بالتشيع.\n(٨) الغَنَوي، أبو بكر الكوفي، ثقة مَرْضِي.\n(٩) النخعي، ثقة، إلا أنه يرسل كثيرًا.\n(١٠) علقمة بن قيس بن عبد الله، ثقة ثبت، فقيه عابد.\n(١١) [٢٦٦٠] الحكم على الإسناد:\nفيه أبو الفتح، ضعيف، متهم بالوضع، ومحمد بن خالد ضعيف كذلك -وإن كان قد توبع- وفيه من لم أجده، وابن فضيل رمي بالتشيع. =","vol":"23","page":455},{"text":"<span data-type=\"title\" id=toc-4774>٤٦ </span>- قوله تعالى: ﴿وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا إِلَى فِرْعَوْنَ وَمَلَئِهِ فَقَالَ إِنِّي رَسُولُ رَبِّ الْعَالَمِينَ (٤٦) فَلَمَّا جَاءَهُمْ بِآيَاتِنَا إِذَا هُمْ مِنْهَا يَضْحَكُونَ﴾\nوبها يستهزئون ويكذبون (١).\n\n<span data-type=\"title\" id=toc-4776>٤٨ </span>- ﴿وَمَا نُرِيهِمْ مِنْ آيَةٍ إِلَّا هِيَ أَكْبَرُ مِنْ أُخْتِهَا﴾\nقرينتها وصاحبتها التي كانت قبلها ﴿وَأَخَذْنَاهُمْ بِالْعَذَابِ﴾ بالسنين والطوفان والجراد والقُمّل والضفاح والدم ﴿لَعَلَّهُمْ يَرْجِعُونَ﴾ عن كفرهم (٢).\n\n<span data-type=\"title\" id=toc-4777>٤٩ </span>- ﴿وَقَالُوا﴾ لما عاينوا العذاب لموسى ﵇ (٣)\n﴿يَاأَيُّهَ السَّاحِرُ﴾ يا أيّها العالم الكامل الحاذق، وإنَّما قالوا هذا تعظيمًا وتوقيرًا منهم له - ﷺ -، لأنّ السحر عندهم كان علمًا عظيمًا وصفة ممدوحة (٤).\n_________\n= وحكم الألباني على الحديث بالوضع، انظر \"السلسلة الضعيفة\" (٤٨٨٤).\nالتخريج:\nأخرجه الحاكم في \"معرفة علوم الحديث\" (ص ٦٩) من طريق محمد بن الظفر، حدثنا عبد الله بن محمد، حدثنا علي بن جابر، حدثنا محمد بن خالد، به، بنحوه، ومن طريق الحاكم أخرجه ابن عساكر في \"تاريخ دمشق\" ١٢/ ١٢٠.\n(١) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٣٢٠.\n(٢) انظر: \"تفسير الطبري\" ٢٥/ ٧٩، \"معالم التنزيل\" للبغوي ٧/ ٢١٦، \"الوجيز\" للواحدي ٢/ ٩٧٥، \"زاد المسير\" لابن الجوزي ٧/ ٣٢٠، \"لباب التأويل\" للخازن ٤/ ١٠٧.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٦، \"لباب التأويل\" للخازن ٤/ ١٠٧.\n(٤) انظر: \"تفسير الطبري\" ٢٥/ ٨٠، \"معالم التنزيل\" للبغوي ٧/ ٢١٦، \"زاد المسير\" =","vol":"23","page":456},{"text":"وقيل: معناه يا أيّها الذي غلبنا بسحره (١)، كقول العرب: خاصمته فخصمته، أي: غلبته بالخصومة، وناضلته فنضلته، ونحوها (٢).\nويحتمل أنّهم أرادوا به الساحر على الحقيقة عيبًا منهم إياه، فلم يناقشهم موسى - ﷺ - في مخاطبتهم إياه بذلك رجاء أن يؤمنوا (٣).\n﴿ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ﴾ أي: لما (٤) أخبرتنا عن عهده إِليكَ إِنَّا إن آمنا كشف عنا، فسله يكشف عنا (٥) ﴿لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ إِنَّنَا لَمُهْتَدُونَ﴾ فإننا مؤمنون (٦).\n\n<span data-type=\"title\" id=toc-4778>٥٠ </span>- ﴿فَلَمَّا كَشَفْنَا عَنْهُمُ الْعَذَابَ إِذَا هُمْ يَنْكُثُونَ (٥٠)﴾\nينقضون عهدهم، ويصرّون على كفرهم، ويتمادون في غيهم (٧).\n_________\n= لابن الجوزي ٧/ ٣٢٠، \"رموز الكنوز\" للرسعني ٧/ ١٣٠ ونسبه الأخيرين لابن عباس.\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٢٢٩ ونسب القول لابن بحر، \"معالم التنزيل\" للبغوي ٧/ ٢١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩٧.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩٧، \"روح المعاني\" للألوسي ٢٥/ ٨٨ مختصرًا.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩٧، \"البحر المحيط\" لأبي حيان ٨/ ٢٢.\n(٤) في (م) و(ت): بما.\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ٨٠، \"معالم التنزيل\" للبغوي ٧/ ٢١٧، \"لباب التأويل\" للخازن ٤/ ١٠٧.\n(٦) \"الوجيز\" للوا حدي ٢/ ٩٧٥، \"معالم التنزيل\" للبغوي ٧/ ٢١٧.\n(٧) انظر: \"تفسير الطبري\" ٢٥/ ٨٠، \"معالم التنزيل\" للبغوي ٧/ ٢١٧، \"لباب التأويل\" للخازن ٤/ ١٠٧.","vol":"23","page":457},{"text":"<span data-type=\"title\" id=toc-4779>٥١ </span>- قوله تعالى: ﴿وَنَادَى فِرْعَوْنُ فِي قَوْمِهِ قَالَ يَاقَوْمِ أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَذِهِ الْأَنْهَارُ﴾\nيعني: أنهار النيل ومعظمها أربعة: نهر الملك، ونهر طولون، ونهر دِمياط، ونهر التّنِّيس (١) ﴿تَجْرِي مِنْ تَحْتِي﴾ أي: بين يدي في جناني وبساتيني (٢).\nوقال ابن عباس - ﵁ -: حولي (٣).\nعطاء: في قبضتي وملكي (٤).\nوقال الحسن: بأمري (٥) ﴿أَفَلَا تُبْصِرُونَ﴾\n\n<span data-type=\"title\" id=toc-4780>٥٢ </span>- ﴿أَمْ أَنَا خَيْرٌ﴾ بل أنا بخير.\n﴿أَمْ﴾ بمعنى (بل) (٦)، وليس بحرف عطف على قول أكثر\n_________\n(١) انظر: \"الكشاف\" للزمخشري ٥/ ٤٤٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩٨، \"تفسير البيضاوي\" ٢/ ٩٦٠.\n(٢) ذكر هذا المعنى البغوي في \"تفسيره\" ٧/ ٢١٧، وابن عادل في \"اللباب\" ١٧/ ٢٧٥ ونسباه لقتادة، \"تفسير البيضاوي\" ٢/ ٩٦٠.\n(٣) ذكره السمرقندي في \"بحر العلوم\" ٣/ ٢٠٩ دون نسبة.\n(٤) لم أجده.\n(٥) ذكره الواحدي في \"الوجيز\" ٢/ ٩٧٦ ولم ينسبه، والبغوي في \"تفسيره\" ٧/ ٢١٧، والخازن في \"تفسيره\" ٤/ ١٠٧ ولم ينسبه، والشوكاني في \"فتح القدير\" ٤/ ٧٣٥.\n(٦) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٠٤، \"المسائل البصرية\" لأبي على الفارسي ١/ ٧١١ - ٧١٢، \"النكت والعيون\" للماوردي ٥/ ٢٣٠ ونسبه للسدي، \"معالم التنزيل\" للبغوي ٧/ ٢١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩٩ ونسبه للسدي وأبو عبيدة، \"اللباب\" لابن عادل ١٧/ ٢٧٥.","vol":"23","page":458},{"text":"المفسرين (١).\nوقال الفراء وقوم من أهل المعاني: الوقف على قوله: ﴿أَمْ﴾، وعنده تمام الكلام، وفي الآية: إضمار مجازها: أفلا تبصرون أم لا تبصرون، ثم ابتدأ، فقال: ﴿أَنَا خَيْرٌ مِنْ هَذَا الَّذِي هُوَ مَهِينٌ﴾ (٢) ضعيفٌ حقير، يعني: موسى (٣) (﴿وَلَا يَكَادُ يُبِينُ﴾ فصح بكلامه وحجته، لِعِيّه ولعقدته والرتة (٤) التي في لسانه (٥).\n\n<span data-type=\"title\" id=toc-4781>٥٣ </span>- ﴿فَلَوْلَا أُلْقِيَ عَلَيْهِ﴾ إن كان صادقًا (٦) ﴿أَسْوِرَةٌ﴾ أَقْلِبة (٧) ﴿مِنْ ذَهَبٍ﴾\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٢١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩٩، \"لباب التأويل\" للخازن ٤/ ١٠٧.\n(٢) قول الفراء ذكره البغوي في \"تفسيره\" ٧/ ٢١٧ بنحوه، والرسعني في \"رموز الكنوز\" ٧/ ١٣٢، ولم أجده في \"معانيه\"، وانظر: \"معاني القرآن\" للأخفش ١/ ٢٠ ولم يذكر الوقف على ﴿أَمْ﴾، وممن قال بالوقف على ﴿أَمْ﴾ مجاهد وعيسى الثقفي ويعقوب.\nانظر: \"إيضاح الوقف والابتداء\" للأنباري ١/ ٨٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٩٩.\n(٣) \"الوجيز\" للواحدي ٢/ ٩٧٦، \"معالم التنزيل\" للبغوي ٧/ ٢١٧، \"لباب التأويل\" للخازن ٤/ ١٠٧.\n(٤) الرُّتَّة: عجلة في الكلام، وقِلة أَناة؛ وقيل: هو أن يقلب اللام ياء. \"لسان العرب\" ٢/ ٣٣.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٧، \"تفسير النسفي\" ٣/ ٢٧٧، \"اللباب\" لابن عادل ١٧/ ٢٧٨.\n(٦) انظر: \"تفسير الطبري\" ٢٥/ ٨٢، \"معالم التنزيل\" للبغوي ٧/ ٢١٧، \"لباب التأويل\" للخازن ٤/ ١٠٧.\n(٧) هذا المعني أخرجه الطبري في \"تفسيره\" ٢٥/ ٨٢ عن ابن عباس وقتادة.","vol":"23","page":459},{"text":"قرأ الحسن ويعقوب وأبو حاتم وحفص: ﴿أَسْوِرَةٌ﴾ على جمع السِّوار (١)، وقرأ أبي - ﵁ -: (أَسَاوِر) (٢)، وقرأ ابن مسعود - ﵁ -: (أساوير) (٣)، وقرأ العامة: (أساورة) بالألف على جمع الأسورة، وهو جمع الجمع (٤).\nوقال أبو عمرو بن العلاء: واحد الأساورة، والأساور، والأساوير إسوار، وهي لغة في السوار (٥).\nقال مجاهد: كانوا إذا سودوا رجلًا سوّروه بسوار، وطوّقوه بطوق من ذهب ليكون ذلك دلالة لسيادته وعلامة لريّاسته، فقال فرعون: هلا ألقي ربّ موسى عليه أسورة (٦) من ذهب (٧).\n_________\n(١) ذكرها ابن مهران في \"المبسوط\" (ص ٣٣٥)، وابن الجزري في \"النشر\" (ص ٦٣١) كلاهما عن حفص ويعقوب، والبنا في \"إتحاف فضلاء البشر\" (ص ٤٩٦) عن حفص ويعقوب والحسن.\n(٢) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٣٦) عن الأعمش، \"المحرر الوجيز\" لابن عطية ١٣/ ٢٣٧ \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٠٠، \"البحر المحيط\" لأبي حيان ٨/ ٢٤ وزاد نسبتها للأعمش وأبي عمرو.\n(٣) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٣٦) وقال: عن أُبي أو عبد الله، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٠٠، \"البحر المحيط\" لأبي حيان ٨/ ٢٤ وزاد نسبتها لعبد الله بن مسعود - ﵁ -.\n(٤) \"السبعة\" لابن مجاهد (ص ٤٠٩)، \"المبسوط\" لابن مهران (ص ٣٣٥)، \"معالم التنزيل\" للبغوي ٧/ ٢١٧، \"تحبير التيسير\" لابن الجزري (ص ٥٤٩) وهم: نافع، ابن كثير، أبي عمرو، ابن عامر، حمزة، الكسائي، أبو جعفر، خلف.\n(٥) ذكره القرطبي ١٦/ ١٠٠.\n(٦) في (م): أساورة.\n(٧) ذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢١٧، والقرطبي في \"الجامع لأحكام القرآن\" =","vol":"23","page":460},{"text":"﴿أَوْ جَاءَ مَعَهُ الْمَلَائِكَةُ مُقْتَرِنِينَ﴾ متتابعين (١)، يقارن بعضهم بعضًا (٢)، يمشون معه شاهدين له (٣).\n\n<span data-type=\"title\" id=toc-4782>٥٤ </span>- قال الله ﷿: ﴿فَاسْتَخَفَّ قَوْمَهُ﴾ أي: القبط، وجدهم جهالًا (٤)\n﴿فَأَطَاعُوهُ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ﴾\n[٢٦٦١] أخبرني ابن فنجويه (٥)، حدثنا ابن مالك (٦)، حدثنا ابن حنبل (٧)، حدثنا أبي (٨)، حدثنا الوليد بن مسلم (٩)، قال: قال الضحاك بن عبد الرحمن بن أبي حوشب (١٠): سمعت بلال بن\n_________\n= ١٦/ ١٠٠، والخازن في \"تفسيره\" ٤/ ١٠٧.\n(١) ورد هذا القول في أثر أخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٩٧، والطبري في \"تفسيره\" ٢٥/ ٨٣ كلاهما عن قتادة، وذكره عنه الماوردي في \"النكت والعيون\" ٥/ ٢٣١، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٠.\n(٢) ورد هذا القول في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٨٣ عن السدي، وذكره عنه الماوردي في \"النكت والعيون\" ٥/ ٢٣١.\n(٣) ورد هذا القول بنحوه في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٨٣ عن مجاهد، وانظر: \"تفسير مجاهد\" (ص ٥٨٢)، وذكره عنه الماوردي في \"النكت والعيون\" ٥/ ٢٣١، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٠.\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٦، \"معالم التنزيل\" للبغوي ٧/ ٢١٧، \"لباب التأويل\" للخازن ٤/ ١٠٧.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) أحمد بن جعفر القطيعي، أبو بكر، ثقة.\n(٧) عبد الله بن أحمد بن حنبل، ثقة.\n(٨) إمام ثقة حافظ، فقيه حجة.\n(٩) القرشي، ثقة، لكنه كثير التدليس والتسوية.\n(١٠) الضحاك بن عبد الرحمن بن أبي حوشب النصري، أبو زرعة، ويقال: أبو بشر =","vol":"23","page":461},{"text":"سعد (١) يقول: قال أبو الدرداء - ﵁ - (٢): لو كانت الدّنيا تزن عند الله جناح ذباب ما سقي فرِعون منها شرابًا (٣).\n\n<span data-type=\"title\" id=toc-4783>٥٥ </span>- قوله ﷿: ﴿فَلَمَّا آسَفُونَا﴾ أي: أغضبونا (٤)\nوقال الحسين بن الفضل: خالفونا (٥) ﴿انْتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ﴾.\n_________\n= الدمشقي.\nقال عنه أبو حاتم: هو من أجِلَّة أهل الشام، ووثقه دحيم وابن حجر، من السادسة.\nانظر: \"الجرح والتعديل\" ٤/ ٤٦٣، \"الكاشف\" للذهبي ١/ ٥٠٨، \"تقريب التهذيب\" لابن حجر (ص ٤٥٨).\n(١) بلال بن سعد بن تميم الأشعري، أو الكندي أبو عمرو، أو أبو زرعة الدمشقي قال عنه العجلي: تابعي ثقة، وقال ابن حجر: ثقة عابد فاضل، من الثالثة مات في خلافة هشام.\nانظر: \"الثقات\" للعجلي ١/ ٢٥٥، \"تقريب التهذيب\" لابن حجر (ص ١٧٩).\n(٢) صحابي مشهور.\n(٣) [٢٦٦١] الحكم على الإسناد:\nضعيف، وعلته الوليد بن مسلم مدلس ولم يصرح بالتحديث.\nالتخريج:\nأخرجه الإمام أحمد في كتاب \"الزهد\" (ص ١١٢) (رقم ٧٢٥) بنحوه.\n(٤) أخرج الطبري هذا القول في \"تفسيره\" ٢٥/ ٨٤ عن ابن عباس، ومجاهد، وقتادة، والسدي، وابن زيد؛ وذكره الفراء في \"معاني القرآن\" ٣/ ٣٥، الماوردي في \"النكت والعيون\" ٥/ ٢٣١ عن ابن عباس، البغوي في \"تفسيره\" ٧/ ٢١٧.\n(٥) ذكره أبو حيان في \"البحر المحيط\" ٨/ ٢٤ ولم ينسبه.","vol":"23","page":462},{"text":"<span data-type=\"title\" id=toc-4784>٥٦ </span>- ﴿فَجَعَلْنَاهُمْ سَلَفًا﴾\nقرأ علي، وابن مسعود - ﵄ - بضم السين وفتح اللام (١).\nوقال المؤرج، والنضر بن شميل: هي جمع سُلفَة، مثل طُرفة وطُرَفٍ، وغُرفةٍ وغُرفٍ. (٢)\nوقرأ حمزة والكسائي والأعمش ويحيى بضم السين واللام (٣).\nقال الفراء: هو جمع سليف (٤)، وحُكي عن القاسم بن معن (٥) أنّه سمع العرب تقول: مضى سليف من الناس (٦).\nوقال أبو حاتم: سَلَفٌ وسُلفٌ واحد، مثل خَشَب وخُشُب، وثَمَر وثمُر (٧).\n_________\n(١) انظر: \"مختصر في شواذ القرآن\" (ص ١٣٦) ونسبها لمجاهد وحميد، \"المحرر الوجيز\" لابن عطية ١٣/ ٢٣٩ نسبها لعلي - ﵁ - وحميد الأعرج، \"فتح القدير\" للشوكاني ٤/ ٧٣٢ وزاد نسبتها لعلقمة وأبو وائل والنخعي.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٢ وزاد: وظلمة وظلم.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ١١٥، \"المبسوط\" لابن مهران (ص ٣٣٥)، \"تحبير التيسير\" لابن الجزري (ص ٥٤٩)، \"إتحاف فضلاء البشر\" للبنا (ص ٤٩٦)\n(٤) ذكره البغوي في \"تفسيره\" ٧/ ٢١٨، وابن الجوزي في \"زاد المسير\" ٧/ ٣٢٣ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٢.\n(٥) في الأصل و(م): معين، وهو تحريف، والمثبت من (ت).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٣٦، \"تفسير الطبري\" ٢٥/ ٨٤، \"البحر المحيط\" لأبي حيان ٨/ ٢٤، \"الدر المصون\" للحلبي ٩/ ٦٠٠.\n(٧) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٢ بنحوه.","vol":"23","page":463},{"text":"وقرأ الباقون بفتح السين واللام (١)، على جمع السالف، مثل: حارس وحَرَس، وراصد ورَصَد (٢)، وهم (٣) جميعًا الماضون المتقدمون من الأمم (٤).\n﴿وَمَثَلًا﴾ عبرة (٥) للآخرين لمن يجيء بعدهم (٦)، قال المفسرون: سلفًا لكفّار هذِه الأمة إلى النّار (٧).\n\n<span data-type=\"title\" id=toc-4785>٥٧ </span>- قوله تعالى: ﴿وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا﴾\nفي خلقه من غيرِ أَب، فَشُبِّه بآدم ﵇ في خلقه من غيرِ أَب ولا أُم ﴿إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ﴾ ويقولون: ما يريد محمد منا إلّا أن نعبده ونتخذه إلهًا كما عبدت النصارى عيسى إلها. قاله قتادة (٨).\n_________\n(١) انظر: \"المبسوط\" لابن مهران (ص ٣٣٥)، \"حجة القراءات\" لابن زنجلة (ص ٦٥٢)، \"تحبير التيسير\" لابن الجزري (ص ٥٤٩) وهم: نافع، وابن كثير، وأبو عمرو، وابن عامر، وعاصم، وأبو جعفر، ويعقوب، وخلف.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٨، \"البحر المحيط\" لأبي حيان ٨/ ٢٤.\n(٣) في (ت): وهما.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٨.\n(٥) ورد هذا القول في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٨٥ عن مجاهد بنحوه، والسدي، وانظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٨، و\"زاد المسير\" لابن الجوزي ٧/ ٣٢٣، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٠٢ عن مجاهد.\n(٦) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٦، \"تفسير النسفي\" ٣/ ٢٧٧.\n(٧) ورد هذا المعني في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٨٥ - ٨٦ عن مجاهد، وانظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٨، و\"الجامع لأحكام القرآن\" ١٦/ ١٠٢.\n(٨) أخرج قوله الطبري في \"تفسيره\" ٢٥/ ٨٦ بنحوه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٢ عن قتادة ومجاهد.","vol":"23","page":464},{"text":"وقال ابن عباس - ﵄ -: أَراد به مناظرة عبد الله بن الزِّبِعْرى مع النبي - ﷺ - في شأن عيسى ﵇ (١)، وقد ذكرناها في الأنبياء (٢).\nواختلف القرّاء في قوله - ﷺ -: ﴿يَصُدُّونَ﴾ فقرأ أهل المدينة والشام وجماعة من الكوفيين بضم الصاد (٣)، وهي قراءة علي - ﵁ - (٤)، والنخعي (٥)، ومعناه: يُعرضون (٦)، ونظيره قوله تعالى: ﴿رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنْكَ صُدُودًا﴾ (٧) (٨).\nوقرأ الباقون بكسر الصاد (٩)، وهي اختيار أبي عبيد وأبي\n_________\n(١) أخرج قوله الطبري في \"تفسيره\" ٢٥/ ٨٦ بنحوه، وذكره البغوي في \"معالم التنزيل\" ٧/ ٢١٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٣.\n(٢) انظر تفسير الآية ١٠١ من سورة الأنبياء.\n(٣) انظر: \"المبسوط\" لابن مهران (ص ٣٣٥)، \"تحبير التيسير\" لابن الجزري (ص ٥٤٩)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٩٦) وهم: نافع، وابن عامر، وأبو جعفر، والكسائي، وخلف.\n(٤) ذكرها عنه النحاس في \"إعراب القرآن\" ٤/ ١١٥، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٤١.\n(٥) ذكرها عنه النحاس في \"إعراب القرآن\" ٤/ ١١٥، وأبو حيان في \"البحر المحيط\" ٨/ ٢٥.\n(٦) انظر: \"معاني القرآن\" للنحاس ٦/ ٣٧٦، \"النكت والعيون\" للماوردي ٥/ ٢٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٠٣ جميعهم نسب القول للنخعي.\n(٧) النساء: ٦١.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٨.\n(٩) انظر: \"المبسوط\" لابن مهران (ص ٣٣٦)، \"تلخيص العبارات\" لابن بليمة (ص ١٣٨)، \"النشر\" لابن الجزري (ص ٦٣١)، وهم: ابن كثير، وأبو عمرو، وعاصم، وحمزة، ويعقوب.","vol":"23","page":465},{"text":"حاتم (١).\nواختلفوا في معناه:\nفقال الكسائي: هما لغتان مثل يَعرِشون وَيعرُشون، ويَعكِفون ويَعكفُون، ودرّت الشاة تَدِر وتَدُرُ، وشد عليه يَشِد ويَشُد، ونمّ الحديث يَنِمُّ وَينُمُّ (٢).\nوقال ابن عباس - ﵄ -: معناه يضِجُّون (٣).\nوقال سعيد بن المسيب: يصيحون (٤).\nوقال الضحاك: يعِجُّون (٥).\nوقال قتادة: يجزعون (٦).\nوقال القرظي: يضجرون (٧).\n_________\n(١) لم أجده.\n(٢) ذكره بنحوه النحاس في \"إعراب القرآن\" ٤/ ١١٥، والبغوي في \"تفسيره\" ٧/ ٢١٨، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٤١، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٣.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٥/ ٨٧، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٣٣ وزاد نسبته لعكرمة والضحاك، البغوي في \"تفسيره\" ٧/ ٢١٨.\n(٤) ذكره البغوي في \"تفسيره\" ٧/ ٢١٨، وابن عادل في \"اللباب\" ١٧/ ٢٨٢.\n(٥) المصدران السابقان.\n(٦) أخرجه الطبري في \"تفسيره\" ٢٥/ ٨٧ وفيه زيادة (ويضجون)، وذكره البغوي في \"تفسيره\" ٧/ ٢١٨، وابن كثير في \"تفسيره\" ٧/ ١٥٥ وفيه زيادة (ويضحكون)، وابن عادل في \"اللباب\" ١٧/ ٢٨٣.\n(٧) ذكره البغوي في \"تفسيره\" ٧/ ٢١٨، وابن عادل في \"اللباب\" ١٧/ ٢٨٣.","vol":"23","page":466},{"text":"وقال الفراء: حدثني أبو بكر بن عياش أنَّ عاصمًا ترك ﴿يصِدون﴾ من قراءة أبي عبد الرحمن، وقرأ ﴿يَصُدُّونَ﴾. وفي حديث آخر: أنّ ابن عباس - ﵄ - لقي ابن أخي عبيد بن عمير، فقال: إنّ عمك لعربي، فماله يلحن في قوله: ﴿إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ﴾ وإنما هي: ﴿يَصُدُّونَ﴾؟ ! (١).\n\n<span data-type=\"title\" id=toc-4786>٥٨ </span>- قوله تعالى: ﴿وَقَالُوا أَآلِهَتُنَا﴾\nقرأ الكوفيون بهمزتين محققتين وألف بعدهما (٢) ﴿خَيْرٌ أَمْ هُوَ﴾ يعنون محمدًا - ﷺ - فنعبد محمدًا ونطيعه ونترك آلهتنا، هذا قول قتادة (٣).\nوقال السدي وابن زيد: ﴿أَمْ هُوَ﴾ يعنون عيسى ﵇، قالوا: يزعم محمد أنّ كلّ ما يعبد من دون الله في النّار، فنحن نرضى أن تكون آلهتنا مع عزير وعيسى والملائكة في النّار (٤).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٣٦ - ٣٧ وفيه (ابن عمك) بدل (عمك)، \"تفسير الطبري\" ٢٥/ ٨٦.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٤٠٩)، \"تلخيص العبارات\" لابن بليمة (ص ١٣٩)، \"تحبير التيسير\" لابن الجزري (ص ٥٤٩) وهم: عاصم، حمزة، والكسائي.\n(٣) ذكره بنحوه الماوردي في \"النكت والعيون\" ٥/ ٢٣٤، والبغوي في \"تفسيره\" ٧/ ٢١٨، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٤٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٤.\n(٤) أخرج قولهما الطبري في \"تفسيره\" ٢٥/ ٨٨ بنحوه، وذكره بنحوه الماوردي في \"النكت والعيون\" ٥/ ٢٣٤ عن السدي، والبغوي هي \"تفسيره\" ٧/ ٢١٨، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٤٢ ورجحه.","vol":"23","page":467},{"text":"قال الله تعالى: ﴿مَا ضَرَبُوهُ لَكَ﴾ يعني: هذا المثل ﴿إِلَّا جَدَلًا﴾ خصومة بالباطل (١) ﴿بَلْ هُمْ قَوْمٌ خَصِمُونَ﴾.\n[٢٦٦٢] أخبرنا أبو بكر عبد الرحمن بن عبد الله بن علي -يعني: الحمشاذي الفقيه (٢) - بقراءتي عليه، أخبرنا أحمد بن جعفر بن حمدان ابن مالك القطيعي (٣)، حدثنا عبد الله بن أحمد بن حنبل (٤)، حدثني أبي (٥)، حدثنا عبد الله بن نمير (٦)، حدثنا حجاج بن دينار الواسطي (٧). ح.\n[٢٦٦٣] وأخبرنا ابن فنجويه (٨)، حدثنا هارون بن محمد بن هارون (٩)، حدثنا السَّيسَريّ (١٠)، حدثنا أبو النضر (١١)، حدثنا عنبسة ابن عبد الواحد القرشي (١٢)،\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٢١٨، \"لباب التأويل\" للخازن ٤/ ١٠٨، \"اللباب\" لابن عادل ١٧/ ٢٨٤.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو بكر، ثقة.\n(٤) ثقة.\n(٥) إمام ثقة، حافظ فقيه، حجة.\n(٦) الهمداني، أبو هشام، ثقة، صاحب حديث من أهل السنة.\n(٧) لا بأس به.\n(٨) الحسين بن محمد، ثقة، صدوق، كثير الرواية للمناكير.\n(٩) لم أجده.\n(١٠) الحسن بن علي، لم أجده.\n(١١) لم أتبين من هو.\n(١٢) عنبسة بن عبد الواحد بن أمية القرشي الأموي، أبو خالد الكوفي الأعور. =","vol":"23","page":468},{"text":"عن الحجاج بن دينار (١)، عن أبي غالب (٢)، عن أبي أُمامة ﵁، قال: قال رسول الله - ﷺ -: \"ما ضل قوم بعد هدى كانوا عليه، إلَّا أُوتوا الجدل\"، ثمّ قرأ: ﴿مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًا بَلْ هُمْ قَوْمٌ خَصِمُونَ﴾ (٣).\n\n<span data-type=\"title\" id=toc-4787>٥٩ </span>- ﴿إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَاهُ مَثَلًا لِبَنِي إِسْرَائِيلَ﴾\nعبرة، وآية، وعظة (٤).\n_________\n= قال عنه أبو حاتم: ثقة، ليس به بأس. وقال الذهبي: ثقة، يعد من الأبدال. وقال ابن حجر: ثقة عابد. انظر: \"الجرح والتعديل\" ٦/ ٣٧٧/ ت ٢٢٤٢، \"الكاشف\" للذهبي ٢/ ١٠٠، \"تقريب التهذيب\" لابن حجر (ص ٧٥٦).\n(١) لا بأس به.\n(٢) صاحب أبي إمامة بصري، صدوق يخطئ.\n(٣) [٢٦٦٢ - ٢٦٦٣] الحكم على الإسناد:\nمداره على أبي غالب صدوق يخطئ، وفي الإسناد الأول من لم يذكر بجرح أو تعديل لكنه توبع، وكذلك في الثاني من لم أجده إلا أنهم توبعوا، والحديث حسن.\nالتخريج:\nأخرجه الإمام أحمد في \"مسنده\" (٢٢١٦٤) من طريق عبد الواحد الحداد، حدثنا شهاب، عن حجاج به، بنحوه؛ وابن ماجه في \"سننه\" (٤٨) من طريق علي بن المنذر، حدثنا محمد بن فضيل، ومن طريق حوثرة، حدثنا محمد بن بشر، كلاهما عن حجاج بن دينار به، بنحوه؛ والترمذي (٣٢٥٣) من طريق عبد بن حميد، حدثنا محمد بن بشر، ويعلئ بن عبيد، عن حجاج به، بنحوه، وقال: هذا حديث حسن صحيح، إنا نعرفه من حديث حجاج بن دينار .. اهـ وكذلك حسنه الألباني في \"صحيح الرغيب والترهيب\" (١٣٦).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٨، \"زاد المسير\" لابن الجوزي ٧/ ٣٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٠٤، \"معاني القرآن\" للزجاج ٦/ ٣٧٩.","vol":"23","page":469},{"text":"<span data-type=\"title\" id=toc-4788>٦٠ </span>- ﴿وَلَوْ نَشَاءُ لَجَعَلْنَا﴾ لأهلكناكم، وجعلنا بدلًا (١)\n﴿مِنْكُمْ مَلَائِكَةً فِي الْأَرْضِ يَخْلُفُونَ﴾ تكون خلفًا (٢) منكم (٣)، فيعمرون الأرض (٤)، ويعبدونني ويطيعونني (٥).\n\n<span data-type=\"title\" id=toc-4789>٦١ </span>- ﴿وَإِنَّهُ﴾ يعني: عيسى ﵇.\n﴿لَعِلْمٌ لِلسَّاعَةِ﴾ بنزوله يعلم قيام الساعة، ويستدل به على ذهاب الدّنيا وإقبال الآخرة (٦).\n[٢٦٦٤] أخبرنا ابن فنجويه (٧)، حدثنا طلحة بن محمد (٨) وعبيد الله\n_________\n(١) انظر: \"الوجيز\" للواحدي ٢/ ٩٧٧، \"معالم التنزيل\" للبغوي ٧/ ٢١٨.\n(٢) في (ت): يكونون خلفاء.\n(٣) ورد هذا المعني في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٩٠ عن السدي، وذكره عنه الماوردي في \"النكت والعيون\" ٥/ ٢٣٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٥.\n(٤) هذا قول مجاهد في \"تفسيره\" (ص ٥٨٣)، وأخرجه عنه الطبري في \"تفسيره\" ٢٥/ ٨٩، وذكره عنه الماوردي في \"النكت والعيون\" ٥/ ٢٣٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢١٨، \"لباب التأويل\" للخازن ٤/ ١٠٨.\n(٦) أخرج الطبري في \"تفسيره\" ٢٥/ ٩٠ - ٩١ نحو هذا المعني عن ابن عباس، والحسن، ومجاهد، وقتادة، والسدي، والضحاك، وابن زيد، وذكره بنحوه الماوردي في \"النكت والعيون\" ٥/ ٢٣٥ عن ابن عباس، ومجاهد، وقتادة، والسدي، والضحاك، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٤٤ عن ابن عباس، والحسن، ومجاهد، وقتادة، والسدي، والضحاك، وابن زيد.\n(٧) الحسين بن محمد، ثقة، صدوق، كثير الرواية للمناكير.\n(٨) الشاهد، ضعيف في روايته وفي مذهبه.","vol":"23","page":470},{"text":"ابن أحمد (١)، قالا: حدثنا أبو بكر بن مجاهد (٢)، حدثنا الفضل بن الحسن (٣) حدثنا عبيد الله بن معاذ (٤)، حدثنا أبي (٥)، عن عمران بن حدير (٦)، قال: سمعت أبا نضرة (٧) يقرأ: ﴿وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ﴾، قال: هو عيسى ﵇ (٨).\n[٢٦٦٥] وبإسناده عن ابن مجاهد (٩)، حدثني عبد الله بن عمرو بن أبي سعد (١٠)،\n_________\n(١) ابن البواب، وثقه الأزهري.\n(٢) أحمد بن مجاهد، ثقة مأمون.\n(٣) في (م): فضيل بن حسين، ولم أجده.\n(٤) العنبري، أبو عمرو البصري، ثقة حافظ.\n(٥) معاذ بن معاذ بن نصر أبو المثني، ثقة متقن.\n(٦) ثقة ثقة.\n(٧) المنذر بن مالك بن قُطَعة، ثقة.\n(٨) [٢٦٦٤] الحكم على الإسناد:\nفيه من لم أجده، وطلحة ضعيف إلا أنه متابع.\nالتخريج:\nلم أجد من أخرجه غير المصنف.\nوذكر ابن خالويه في \"مختصره\" (ص ١٣٦) أن أبا نضرة قرأ: (للعلم) وذكر عنه هذِه القراءة أبو حيان في \"البحر المحيط\" ٨/ ٢٦، والحلبي في \"الدر المصون\" ٩/ ٦٠٣، وفي \"اللباب\" لابن عادل ١٧/ ٢٨٦ أنه قرأ (للعِلم).\n(٩) ثقة مأمون.\n(١٠) عبد الله بن عمرو بن عبد الرحمن بن بشر بن هلال الأنصاري، أبو محمد الوراق، بلخي الأصل، سكن بغداد وحدث بها عن عفان بن مسلم وسليمان بن حرب، وآخرون. =","vol":"23","page":471},{"text":"حدثنا محمد بن عبد الملك بن أبي الشوارب (١)، حدثنا خالد بن الحارث (٢)، حدثنا أبو مكين (٣)، عن عكرمة (٤): ﴿وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ﴾، قال: ذلك عيسى ﵇ (٥).\nوقرأ ابن عباس، وأبو هريرة، وقتادة، ومالك بن دينار، والضحاك: (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) بفتح العين واللام (٦)، أي: إمارة وعلامة (٧)، وفي الحديث: \"ينزل عيسى بن مريم ﵉\n_________\n= روى عنه ابن أبي الدنيا وعبد الله بن محمد البغوي، وجماعة، وكان ثقة صاحب أخبار وآداب وملح مات سنة (٢٧٤ هـ). انظر: \"تاريخ بغداد\" للخطيب ١٠/ ٢٥.\n(١) أبو عبد الله البصري، صدوق.\n(٢) الهُجَيْمي، أبو عثمان البصري، ثقة ثبت.\n(٣) نوح بن ربيعة الأنصاري مولاهم، أبو مكين البصري، وثقه أحمد وابن معين الذهبي، وقال ابن حجر: صدوق، من السادسة. انظر: \"الجرح والتعديل\" ٨/ ٤٨٢، \"الكاشف\" للذهبي ٢/ ٣٢٧، \"تقريب التهذيب\" لابن حجر (ص ١٠١٠).\n(٤) ثقة ثبت.\n(٥) [٢٦٦٥] الحكم على الإسناد:\nفيه طلحة ضعيف إلا أنه توبع، وسائر رجاله ثقات سوى أبي مكين وابن أبي الشوارب فصدوقان.\nالتخريج:\nلم أجد من أخرجه غير المصنف؛ وذكر القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٥ أن عكرمة قرأ: (للعلم) وقال: وذلك خلاف المصاحف، وذكرها عنه أيضًا الحلبي في \"الدر المصون\" ٩/ ٦٠٣.\n(٦) \"المحرر الوجيز\" لابن عطية ١٣/ ٢٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٠٥، وقراءة ابن عباس أخرجها الطبري في \"تفسيره\" ٢٥/ ٩١.\n(٧) انظر: \"الجامع لأحكام القرآن\" ١٦/ ١٠٥، \"إتحاف فضلاء البشر\" للبنا (ص ٤٩٦).","vol":"23","page":472},{"text":"على ثنية من (١) الأرض المقدسة، يقال لها: أفيق، وعليه مُمَصَّرَتَان (٢) وشعر رأسه دهيق، وبيده حربة هي التي يقتل بها الدجال، فيأتي بيت المقدس والنّاس في صلاة العصر، والإمام (٣) يؤم (٤) بهم، فيتأخر الإمام، فيقدّمه عيسى ﵇ ويصلي خلفه على شريعة محمد - ﷺ -، يقتل الخِنازير، ويكسر الصليب، ويخرب البِيَع والكنائس، ويقتل النصارى، إلَّا من آمن به\" (٥).\n_________\n(١) في (ت): في.\n(٢) المُمَصَّرتان: هي الثياب التي فيها صُفرةٌ خفيفة. \"النهاية\" لابن الأثير ٤/ ٣٣٦.\n(٣) في (م): والناس.\n(٤) في (ت): يأتم.\n(٥) ذكره البغوي في \"تفسيره\" ٧/ ٢١٩، والزمخشري في \"الكشاف\" ٥/ ٤٥٣، وقال الزيلعي في \"تخريج أحاديث الكشاف\" ٣/ ٢٥٤: غريب بهذا اللفظ، وهو في \"تفسير الثعلبي\" هكذا من غير سند، وهو مفرق في غضون الأحاديث.\nقوله: \"ينزل عيسى بن مريم (على ثنية من الأرض المقدسة، يقال لها: أفيق\".\nقطعة من حديث أخرجه الإمام أحمد في \"مسنده\" (١٧٩٠٠) من حديث عثمان بن أبي العاص، بمعناه.\nقوله: \"وعليه مُمَصَّرَتان\".\nأخرجه أحمد في \"مسنده\" (٩٦٣٢)، وأخرجه أبو داود في \"سننه\" (٤٣٢٤) كتاب الملاحم، باب: خروج الدجال، كلاهما من حديث أبي هريرة - ﵁ -، بلفظ \"بين مُمَصَّرَتين\".\nقوله: \"فيأتي بيت المقدس والنّاس في صلاة العصر، والإمام يؤم بهم، فيتأخر الإمام، فيقدّمه عيسى، ويصلي خلفه على شريعة محمد - ﷺ -\".\nقطعة من حديث أخرجه الأمام أحمد في \"مسنده\" (١٧٩٠٠) من حديث عثمان بن أبي العاص، بمعناه. =","vol":"23","page":473},{"text":"وقال قوم: الهاء في قوله: ﴿وَإِنَّهُ﴾ كناية عن القرآن، ومعنى الآية: وإِنَّ القرآن لَعِلمٌ لِلسَّاعَةِ يُعَلِمُكم قيامها، ويخبركم بأحوالها وأهوالها، وإليه ذهب الحسن ﵀ (١).\n﴿فَلَا تَمْتَرُنَّ﴾ تَشُكُّنَّ (٢) ﴿بِهَا﴾ أي: فيها (٣) ﴿وَاتَّبِعُونِ هَذَا صِرَاطٌ مُسْتَقِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-4790>٦٢ </span>- ﴿وَلَا يَصُدَّنَّكُمُ﴾ يَصرفنّكم (٤) ﴿الشَّيْطَانُ﴾ عن دين الله (٥)\n_________\n= وابن ماجه في \"سننه\" (٤٠٧٧) من حديث أبي أمامة الباهلي، بمعناه، كتاب الفتن، باب: فتنة الدجال وخروج عيسى بن مريم ويأجوج ومأجوج، وهذا الحديث ضعفه الألباني، وفيها أن الصلاة التي نزل فيها عيسى هي صلاة الصبح قوله: \"يقتل الخِنازير، ويكسر الصليب\".\nقطعة من حديث أخرجه البخاري (٢٤٧٦) من حديث أبي هريرة - ﵁ - في كتاب المظالم، باب: كسر الصليب وقتل الصليب، بلفظ: \"فيكسر الصليب، ويقتل الخنزير\"؛ وأخرجه مسلم في \"صحيحه\" (٢٤٢).\n(١) أخرجه الطبري في \"تفسيره\" ٢٥/ ٩٠ وأخرجه أيضًا عن قتادة، وذكره البغوي في \"تفسيره\" ٧/ ٢٢٠، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٤٤ وزاد نسبته لقتادة، والقرطبي في \"الجامع\" ١٦/ ١٠٧ وزاد نسبته لقتادة وسعيد بن جبير.\nوالذي رجحه ابن كثير في \"تفسيره\" ٧/ ١٥٧، والشنقيطي في \"أضواء البيان\" ٧/ ١٧١ أن الضمير في قوله تعالى: ﴿وَإِنَّهُ﴾ يرجع إلى عيسى ﵇.\n(٢) انظر: \"الوجيز للواحدي\" ٢/ ٩٧٧، \"معالم التنزيل\" للبغوي ٧/ ٢٢٠، \"لباب التأويل\" للخازن ٤/ ١٠٩.\n(٣) انظر المراجع السابقة.\n(٤) انظر: \"تفسير السمرقندي\" ٣/ ٢١١، \"معالم التنزيل\" للبغوي ٧/ ٢٢٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٢٠، \"لباب التأويل\" للخازن ٤/ ١٠٩، \"اللباب\" لابن عادل ١٧/ ٢٨٦.","vol":"23","page":474},{"text":"﴿إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ﴾\n\n<span data-type=\"title\" id=toc-4791>٦٣ </span>- قوله تعالى: ﴿وَلَمَّا جَاءَ عِيسَى﴾ بني إِسرائيل\n﴿بِالْبَيِّنَاتِ قَالَ قَدْ جِئْتُكُمْ بِالْحِكْمَةِ﴾ بالنبوة (١)\n﴿وَلِأُبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ﴾ من أحكام التوراة (٢) ﴿فَاتَّقُوا اللَّهَ وَأَطِيعُونِ﴾.\n\n<span data-type=\"title\" id=toc-4792>٦٤ </span>- ﴿إِنَّ اللَّهَ هُوَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ (٦٤) فَاخْتَلَفَ الْأَحْزَابُ﴾\nاليهود والنصاري (٣) ﴿مِنْ بَيْنِهِمْ فَوَيْلٌ لِلَّذِينَ ظَلَمُوا﴾ كفروا (٤)، بيانه في سورة مريم (٥) ﴿مِنْ عَذَابِ يَوْمٍ أَلِيمٍ﴾\n\n<span data-type=\"title\" id=toc-4794>٦٦ </span>- ﴿هَلْ يَنْظُرُونَ﴾ ينتظرون (٦) ﴿إِلَّا السَّاعَةَ أَنْ تَأْتِيَهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ﴾\n\n<span data-type=\"title\" id=toc-4795>٦٧ </span>- ﴿الْأَخِلَّاءُ﴾ على المعصية في الدنيا (٧)\n_________\n(١) ورد هذا المعني في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٩٢ عن السدي، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٣٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٨، وأبو حيان في \"البحر المحيط\" ٨/ ٢٦ جميعهم عن السدي.\n(٢) انظر: \"تفسير الطبري\" ٢٥/ ٩٢، \"معالم التنزيل\" للبغوي ٧/ ٢٢٠، \"اللباب\" لابن عادل ١٧/ ٢٨٧.\n(٣) ورد هذا المعني في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٩٣ عن السدي، وذكره الما وردي في \"النكت والعيون\" ٥/ ٢٣٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٩ كلاهما نسباه لمجاهد والسدي.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٠٩.\n(٥) المراد قوله تعالى: ﴿فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمْ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ مَشْهَدِ يَوْمٍ عَظِيمٍ (٣٧)﴾.\n(٦) \"المحرر الوجيز\" لابن عطية ١٣/ ٢٤٧، \"لباب التأويل\" للخازن ٤/ ١٠٩.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٢١، \"اللباب\" لابن عادل ١٧/ ٢٨٨.","vol":"23","page":475},{"text":"﴿يَوْمَئِذٍ﴾ يوم القيامة (١) ﴿بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ﴾ المتحابين في الله تعالى على طاعة الله (٢).\n[٢٦٦٦] أخبرني عقيل بن محمد بن أحمد (٣)، أنّ أبا الفرج البغدادي القاضي (٤) أخبرهم (٥)، عن محمد بن جرير (٦)، حدثنا ابن عبد الأعلى (٧)، حدثنا ابن ثور (٨)، عن معمر (٩)، عن قتادة (١٠)، عن أبي إسحاق (١١)، أنّ عليًّا - ﵁ - قال في هذِه الآية: خليلان مؤمنان، وخليلان كافران، فمات أحدُ المؤمنين فقال: يا ربِّ إنّ فلانًا كان يأمُرُني بطاعتِك وطاعةِ رسولِك، ويأمُرُني بالخيرِ، ويَنهاني عن الشَّرِّ، ويخبرُني أنّي ملاقيك، يا ربِّ، فلا تُضِلَّه بعدي، واهْدِه كما هديتني، وأكرِمه كما أكرمتني، فإذا مات خليلُه المؤمن جمَع الله\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٢١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٠٩، \"اللباب\" لابن عادل ١٧/ ٢٨٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٢١، \"لباب التأويل\" للخازن ٤/ ١٠٩، \"اللباب\" لابن عادل ١٧/ ٢٨٨.\n(٣) لم أجده.\n(٤) المعافى بن زكريا، ثقة.\n(٥) في (م): أخبره.\n(٦) الطبري، حافظ، ثقة.\n(٧) محمد بن عبد الأعلى الصنعاني، ثقة.\n(٨) محمد بن ثور الصنعاني، ثقة.\n(٩) معمر بن راشد، ثقة ثبت.\n(١٠) قتادة بن دعامة السدوسي، ثقة ثبت.\n(١١) السُّبيعي، مكثر، ثقة، عابد، اختلط بآخره.","vol":"23","page":476},{"text":"بينهما، فيقولُ: ليُثْنِ أحدُكما على صاحبه، فيقول: يا ربِّ إنه كان يأمُرُني بطاعتِك وطاعةِ رسولك، ويأمُرُني بالخير، ويَنهاني عن الشَّرِّ، ويخبرني أنّي مُلاقِيك، فيقول: نِعم الأخُ، ويعم الخليلُ، ويعم الصاحبُ.\nقال: ويموتُ أحدُ الكافرَين، فيقولُ: ياربِّ، إنَّ فلانًا كان ينهاني عن طاعتِك وطاعةِ رسولِك، ويأمُرُني بالشَّرِّ، ويَنْهاني عن الخيرِ، ويخبرُني أنِّي غيرُ مُلاقِيك، فيقول: بئسَ الأخُ، وبئسَ الخليلُ، وبئسَ الصاحبُ (١).\n\n<span data-type=\"title\" id=toc-4796>٦٨ </span>- ﴿يَا عِبَادِ﴾ أي: فيقال لهم: يا عبادي (٢) ﴿لَا خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلَا أَنْتُمْ تَحْزَنُونَ﴾\n_________\n(١) [٢٦٦٦] الحكم على الإسناد:\nالإسناد ضعيف؛ شيخ المصنف لم أجده، كما أن فيه انقطاعًا، ورواية عبد الرزاق والبيهقي متصلة، إلا أن الحارث بن عبد الله ضعيف.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ٩٤ بنحوه، ومن طريقه أخرجه المصنف، إلَّا أن إسناد الطبري ليس فيه قتادة؛ وأخرجه البغوي في \"تفسيره\" ٧/ ٢٢١ بنحوه، من طريق المصنف؛ وأخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٩٩ بنحوه، من طريق إسرائيل عن يونس عن أبي إسحاق عن الحارث عن علي - ﵁ -؛ والبيهقي في \"شعب الإيمان\" ١٢/ ٤٧ رقم (٨٩٩٧) من طريق إسرائيل عن أبي إسحاق عن الحارث عن علي (- ﵁ -) بنحوه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٢١.","vol":"23","page":477},{"text":"[٢٦٦٧] أخبرني عقيل بن محمد (١)، أخبرنا المعافى (٢)، أخبرنا محمد بن جرير (٣)، حدثنا ابن عبد الأعلى (٤)، حدثنا المعتمر (٥)، عن أبيه (٦)، قال: سمعتُ أنّ الناس حين يبعثون وليس منهم أحدٌ إلّا فزع، فيُنادي منادٍ: ﴿يَا عِبَادِ لَا خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلَا أَنْتُمْ تَحْزَنُونَ (٦٨)﴾ فيرجوها الناسُ كلُّهم. قال: فيَتَّبِعُها ﴿الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِينَ﴾ فييأسُ الناسُ منها غيرَ المسلمين (٧).\n\n<span data-type=\"title\" id=toc-4798>٧٠ </span>- ﴿ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ﴾ تسَّرون (٨) وتنعمون (٩).\n_________\n(١) لم أجده.\n(٢) ابن زكريا، ثقة.\n(٣) الطبري، حافظ ثقة.\n(٤) محمد بن عبد الأعلى، ثقة.\n(٥) مُعتَمر بن سُليمان بن طَرْخَان التَّيْمي، ثقة.\n(٦) البصري، ثقة عابد.\n(٧) [٢٦٦٧] الحكم على الإسناد:\nشيخ المصنف لم أجده، وفيه جهالة شيخ أبي المعتمر.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ٩٥ كما أخرجه ابن المبارك في \"الزهد\" ٢/ ١٠٥، وابن أبي الدنيا في \"الأهوال\" ١/ ١٧٨ من طريق المعتمر، عن أبيه، عن سيار الشامي، به. وذكره البغوي في \"تفسيره\" ٧/ ٢٢١.\n(٨) \"معالم التنزيل\" للبغوي ٧/ ٢٢١، \"لباب التأويل\" للخازن ٤/ ١٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١١١ ونسبه لمجاهد.\n(٩) ورد هذا المعني في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٩٥ عن قتادة وابن زيد، وذكره البغوي في \"تفسيره\" ٧/ ٢٢١، والخازن في \"تفسيره\" ٤/ ١٠٩.","vol":"23","page":478},{"text":"<span data-type=\"title\" id=toc-4799>٧١ </span>- ﴿يُطَافُ عَلَيْهِمْ بِصِحَافٍ﴾ بقصاع (١)، واحدتها صحفة (٢).\n﴿مِنْ ذَهَبٍ وَأَكْوَابٍ﴾ أباريق مستديرة الرؤوس ليست لها آذان ولا خراطيم (٣)، واحدها كوب (٤). قال الأعشى:\nصَريفيَّةٌ (٥) طَيّبٌ (٦) طَعْمُها ... لها زَبَدٌ بين كُوبٍ ودَن (٧)\n[٢٦٦٨] أخبرني أبو عبد الله بن فنجويه (٨)، حدثنا أبو بكر بن مالك القطيعي (٩)، حدثنا عبد الله بن أحمد بن حنبل (١٠)، حدثني\n_________\n(١) ورد هذا المعني في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٩٦ عن السدي.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٢١، \"اللباب\" لابن عادل ١٧/ ٢٩٠، \"روح المعاني\" للألوسي ٢٥/ ٩٨.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٣٧، \"تفسير الطبري\" ٢٥/ ٩٦، \"معالم التنزيل\" للبغوي ٧/ ٢٢١، \"المحرر الوجيز\" لابن عطية ١٣/ ٢٤٩.\n(٤) انظر: \"تفسير السمرقندي\" ٣/ ٢١٢، \"زاد المسير\" لابن الجوزي ٧/ ٣٢٨.\n(٥) في (م): ظريفية.\n(٦) في (م) و(ت): طيبا.\n(٧) انظر: \"ديوان الأعشى\" (ص ٦٧) وفيه (صليفية) بدل (صريفية)، وذكره الطبري في \"تفسيره\" ٢٥/ ٩٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١١٤ هذا البيت يصف فيه الشاعر الخمر، وصَرِيفِيّة لأَنها أُخِذت من الدَّنِّ ساعَتئذٍ كاللبن الصَّريف، وقيل: نُسِبَ إلى صَريفين وهو نهر يتخلَّجُ من الفُراتِ والصَّريفُ الخمر التي لم تُمْزَجْ بالماء \"لسان العرب\" ٩/ ١٩٢، والدن: وعاء ضخم للخمر ونحوه \"المعجم الوسيط\"، (ص ٢٩٩).\n(٨) الحسين بن محمد، ثقة، صدوق، كثير الرواية للمناكير.\n(٩) أحمد بن جعفر، ثقة.\n(١٠) ثقة.","vol":"23","page":479},{"text":"أبي (١)، حدثنا الحسن بن موسى (٢)، حدثنا سكين بن عبد العزيز (٣)، حدثنا الأشعث الضرير (٤)، عن شهر بن حوشب (٥)، عن أبي هريرة - ﵁ -، قال: قال رسول الله - ﷺ -: \"إنّ أدنى أهل الجنّة منزلة لمن له سبع درجات، وهو على السادسة وفوقَهُ السابعَةُ، وإنَّ له لثلاثمائة خادمٍ، ويُغدى عليه ويراح بثلاثمائة صحفةٍ، ولا أعلمُهُ قال إلا من ذهبٍ، في كل صحفةٍ لون ليس في الأخرى، وإنَّه لَيَلَذُّ أوَّلُهُ كمَا يَلَذّ آخِرُهُ، ومن الأشربة بثلاثمائة إناء، في كلّ إِناء لون ليس في الآخِر، وإنَّهُ ليُلذُّ أوَّلُهُ كما يُلَذُّ آخرُهُ، وإنّه ليَقُول: يا ربّ لو أذِنت لِي لأطعَمت أهل الجنّة وسقيتُهُم لا ينقص مما عندي شيءٌ، وإنّ له من الحور العين لاثنتين وسبعينَ زوجة، سوى أزواجه التي في الدّنيا، وإنّ الواحدةَ منهُنّ ليأخذ مقعدها قدر ميلٍ من الأرضِ\" (٦).\n_________\n(١) إمام ثقة حافظ.\n(٢) الأشيب، أبو علي البغدادي، ثقة.\n(٣) العبدي العطار، صدوق يروي عن ضعفاء.\n(٤) أشعث بن عبد الله بن جابر، صدوق.\n(٥) صدوق، كثير الإرسال والأوهام.\n(٦) [٢٦٦٨] الحكم على الإسناد:\nسنده ضعيف؛ قال الهيثمي في \"مجمع الزوائد\" ١١/ ٣٠٥: رواه أحمد، ورجاله ثقات على ضعف في بعضهم. وقال الألباني في \"السلسلة الضعيفة\" (٦١٠٥): وهذا إسناد ضعيف، علته شهر هذا، وهو مختلف فيه، والراجح عندي أنه ضعيف لكثرة أوهامه، وبهذا وصفه الحافظ في \"تقريب التهذيب\" فقال: صدوق، كثير الإرسال والأوهام. وأجمل القول فيه في \"الفتح\" فقال: فيه مقال. =","vol":"23","page":480},{"text":"[٢٦٦٩] وأخبرني ابن فنجويه (١)، حدثنا ابن حبش (٢)، حدثنا ابن زنجويه (٣)، حدثنا سلمة (٤)، حدثنا عبد الرزاق (٥)، أخبرنا معمر (٦)، عن إسماعيل بن أبي سعيد (٧)، أن عكرمة (٨) أخبره أن رسول الله - ﷺ - قال: \"إنّ أدنى أهل الجنّة منزلة وأسفلهم درجة لرجل لا يدخل الجنّة بعده أحد، يفسح له في بصره مسيرة مائة عام في قصور من ذهب وخيام من لؤلؤ ليس فيها (٩) موضع شبر إلّا معمور، يغدى عليه ويراح بسبعين ألف صحفة من ذهب، ليس منها صحفة إلّا وفيها لون ليس في الأخرى مثله، شهوته في آخرها كشهوته في أولها، لو نزل به جميع أهل الدنيا لوسع عليهم مما أعطي لا ينقص ذلك مما أوتي شيئًا\" (١٠).\n_________\n= التخريج:\nأخرجه الإمام أحمد في \"مسنده\" (١٠٩٣٢)، ومن طريقه أخرجه المصنف.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش، ثقة مأمون.\n(٣) علي بن بري بن زنجويه، لم يذكر بجرح أو تعديل.\n(٤) سلمة بن شَبيب، ثقة.\n(٥) عبد الرزاق بن همام، ثقة حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٦) معمر بن راشد، ثقة ثبت.\n(٧) إسماعيل بن شروس الصنعاني، أبو المقدام، متهم بوضع الحديث.\n(٨) مولى ابن عباس، ثقة ثبت.\n(٩) في (م) و(ت): منها.\n(١٠) [٢٦٦٩] الحكم على الإسناد:\nضعيف جدًا؛ وعلته الإرسال وإسماعيل يضع الحديث. =","vol":"23","page":481},{"text":"قوله ﷿: ﴿وَفِيهَا﴾ أي: في الجنّة ﴿مَا تَشْتَهِيهِ الْأَنْفُسُ﴾ (١) (٢) قرأ أهل المدينة (والشام وحفص عن عاصم) (٣) ﴿تَشْتَهِيهِ﴾ بالهاء (٤) وكذلك هو في مصاحفهم (٥) ﴿وَتَلَذُّ الْأَعْيُنُ وَأَنْتُمْ فِيهَا خَالِدُونَ﴾.\n[٢٦٧٠] أخبرني عقيل بن محمد (٦)، أخبرنا المعافى بن زكريا (٧) حدثنا محمد بن جرير (٨)، حدثنا ابن بشار (٩)، حدثنا عبد الرحمن (١٠)،\n_________\n= التخريج:\nأخرجه عبد الرزاق في كتابه \"الجامع\" المطبوع في آخر \"المصنف\" ١١/ ٤٢٣ - ٤٢٤ بنحوه، مطولًا، وقد حكم الألباني على الحديث بالوضع. انظر: \"السلسلة الضعيفة\" ١٤/ ٣١٢.\n(١) في الأصل: ﴿مَا تَشْتَهِي﴾ وهي قراءة ابن كثير، وأبي عمرو، وعاصم في رواية أبي بكر، وحمزة، والكسائي، ويعقوب، وخلف.\nانظر: \"السبعة\" لابن مجاهد (ص ٤١٠)، \"المبسوط\" لابن مهران (ص ٣٣٦).\n(٢) في (م) زيادة: قرأ نافع وابن عامر وحفص ﴿مَا تَشْتَهِيهِ﴾.\n(٣) ما بين القوسين ليس في (م) و(ت).\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٤١٠)، \"المبسوط\" لابن مهران (ص ٣٣٦)، \"تحبير التيسير\" (ص ٥٥٠).\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ٩٧، \"معالم التنزيل\" للبغوي ٧/ ٢٢١.\n(٦) لم أجده.\n(٧) ثقة.\n(٨) حافظ، ثقة.\n(٩) محمد بن بشار، ثقة.\n(١٠) عبد الرحمن بن مهدي، ثقة ثبت، حافظ عارف بالرجال والحديث.","vol":"23","page":482},{"text":"حدثنا سفيان (١)، عن علقمة بن مرثد (٢)، عن ابن سابط (٣)، أنّ رجلًا قال: يا رسول الله، إنّي أُحبُّ الخيل، فهل في الجنّة من خيلٍ؟ قال: \"إن يُدخلك الله الجنّة فلا تشاء أن تركب فرسًا من ياقوتة حمراءَ تطير بك في أيِّ الجنّة شئت إلَّا فَعَلت\"، فقال: أعرابي: يا رسول الله، إنّي لأحبّ الإبل، فهل في الجنّةِ إبلٌ؟ فقال: \"يا أعِرابي إن يدخلك الله الجنّة إن شاء الله ففيها ما اشتهت نفسُك ولَذَّت عيناك\" (٤).\n[٢٦٧١] وبه عن ابن جرير (٥)، حدثنا الحسن بن عرفة (٦)، حدثنا عمر بن عبد الرحمن الأبار (٧)، عن محمد بن سعد الأنصاري (٨)، عن\n_________\n(١) الثوري، ثقة حافظ، إمام، حجة، وكان ربما دلس.\n(٢) الحَضْرمي، أبو الحارث الكوفي، ثقة.\n(٣) عبد الرحمن بن عبد الله بن سَابط ثقة كثير الإرسال.\n(٤) [٢٦٧٠] الحكم على الإسناد:\nهذا الإسناد ضعيف، وعلته الإرسال، فيه شيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ٩٧ بنحوه، ومن طريقه أخرجه المصنف، وأخرجه الترمذي في \"الجامع\" (٢٥٤٣) في كتاب صفة الجنّة عن رسول الله - ﷺ -، باب ماجاء في صفة خيل الجنّة، من طريق سويد بن نصر: أخبرنا عبد الله بن المبارك عن سفيان، به، بنحوه.\n(٥) حافظ ثقة.\n(٦) الحسن بن عرفة بن يزيد، العبدي، صدوق.\n(٧) في (م): بن عبد العزيز الآباذ، وهو أبو حفص الأسدي، صدوق، وكان يحفظ وقد عمي.\n(٨) محمد بن سعد الأنصاري الشامي، قال ابن معين: ليس به بأس. وقال ابن حجر: صدوق، من السادسة.","vol":"23","page":483},{"text":"أبي ظبية السلفي (١)، قال: إنّ السرب من أهل الجنّة لتظلهم السحابة، فتقول: ما أُمطركم؟ فما يدعو داع من القوم بشيء إلَّا أمطرتهم، حتّى إنّ القائل منهم ليقول: أمطرينا كواعب أترابًا (٢).\n[٢٦٧٢] وبه عن ابن جرير (٣)، حدثنا موسى بن عبد الرحمن (٤)، حدثنا زيد بن حباب (٥)، أخبرنا معاوية بن صالح (٦)، حدثني سليم بن عامر (٧)، قال: سمعت أبا أُمامة - ﵁ - يقول: إنّ الرجلَ من أهل الجنّة ليَشْتَهي الطائرَ وهو يطيرُ، فيقع متعلقًا نضجًا في كفِّه، فيأكل منه حتّى\n_________\n(١) في جميع النسخ: السلمي، والمثبت الصواب، وهو أبو ظبية، ويقال: أبو طيبة والأول أصح، السلفي ثم الكلاعي الشامي الحمصي، لا يعرف اسمه وقيل: إن اسمه كنيته، من كبار التابعين، مقبول. انظر \"تهذيب الكمال\" للمزي ٣٣/ ٤٤٧، \"تقريب التهذيب\" لابن حجر (٨١٩٢).\n(٢) [٢٦٧١] الحكم على الإسناد:\nشيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ٩٧ بنحوه، ومن طريقه أخرجه المصنف.\n(٣) حافظ ثقة.\n(٤) موسى بن عبد الرحمن بن سعيد بن مسروق الكندي المسروقي، أبو عيسى الكوفي قال عنه ابن أبي حاتم: صدوق ثقة. وثقه الذهبي وابن حجر (ت ٢٥٨ هـ).\nانظر: \"الجرح والتعديل\" ٨/ ١٥٠، \"الكاشف\" للذهبي ٢/ ٣٠٥، \"تقريب التهذيب\" لابن حجر (٦٩٨٧).\n(٥) زيد بن الحُباب بن الرَّيان، العُكلي، صدوق يخطئ في حديث الثوري.\n(٦) الحضرمي، الحمصي، صدوق، له أوهام.\n(٧) الكَلَاعي الخَبَائِري، ثقة.","vol":"23","page":484},{"text":"تنتهي نفسُه، ثمّ يطير، ويشتهي الشراب فيقعُ الإبريقُ في يَدِه، فيشرب منه ما يريد، ثمّ يرجعُ إلى مكانه (١).\n\n<span data-type=\"title\" id=toc-4800>٧٢ </span>- قوله تعالى: ﴿وَتِلْكَ الْجَنَّةُ الَّتِي أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ (٧٢) لَكُمْ فِيهَا فَاكِهَةٌ كَثِيرَةٌ مِنْهَا تَأْكُلُونَ (٧٣)﴾\n[٢٦٧٣] أخبرني ابن فنجويه (٢)، حدثنا عبد الله بن يوسف بن أحمد بن مالك (٣)، حدثنا محمد بن إبراهيم بن زياد الطيالسي (٤)، حدثنا محمد بن حسان الأزرق (٥)، حدثنا ريحان بن سعيد (٦)،\n_________\n(١) [٢٦٧٢] الحكم على الإسناد:\nشيخ المصنف لم أجده، وحسن الألباني ما أخرجه ابن أبي الدنيا في \"صحيح الترغيب\" للمنذري (٣٧٣٨).\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ٩٧ بنحوه، ومن طريقه أخرجه المصنف؛ وابن أبي الدنيا في \"صفة الجنّة\" (ص ١٢٥/ رقم ١٣٣) من طريق محمد بن عباد بن موسى حدثنا زيد بن الحباب، به، بنحوه دون قوله: (إنّ الرجلَ من أهل الجنّة -إلى- ثمّ يطير).\n(٢) الحسين بن محمد، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) متروك.\n(٥) محمد بن حسَّان بن فيروز، أبو جعفر الشيباني الأزرق، مولى معن بن زائدة.\nقال ابن أبي حاتم: صدوق ثقة، ووثقه الدارقطني والذهبي وابن حجر، (ت ٢٥٧ هـ).\nانظر: \"الجرح والتعديل\" ٧/ ٢٣٨ (ت ١٣٠٩)، \"الكاشف\" للذهبي ٢/ ١٦٤، \"تقريب التهذيب\" لابن حجر (٥٨٠٩).\n(٦) السَّامي النَّاجي، أبو عِصمَة البَصري، صدوق، ربما أخطأ.","vol":"23","page":485},{"text":"حدثنا عباد بن منصور (١)، عن أيوب (٢)، عن أبي قلابة (٣)، عن أبي أسماء الرحبي (٤)، عن ثوبان - ﵁ - (٥)، أنّه سمع رسول الله - ﷺ - يقول: \"لا ينزع رجل في الجنّة من ثمرها إلّا نبت مكانها مثلاها\" (٦).\n\n<span data-type=\"title\" id=toc-4801>٧٣ </span>- قوله تعالى: ﴿إِنَّ الْمُجْرِمِينَ﴾ المشركين (٧)\n﴿فِي عَذَابِ جَهَنَّمَ خَالِدُونَ﴾\n_________\n(١) النَّاجي، أبو سلمة البصري، صدوق رمي بالقدر، وكان يدلس، وتغير بآخره.\n(٢) أيوب السختياني، ثقة ثبت حجة من أكابر الفقهاء العباد.\n(٣) عبد الله بن زيد الجرمي البصري، ثقة فاضل كثير الإرسال، قال العجلي: فيه نصب يسير.\n(٤) عمرو بن مَرْثَد، الدمشقي، ثقة.\n(٥) مولى رسول الله - ﷺ -.\n(٦) [٢٦٧٣] الحكم على الإسناد:\nضعيف جدًا؛ الطيالسي متروك، وعباد بن منصور مدلس، وقد عنعن، وفي الإسناد من لم أجده.\nالتخريج:\nأخرجه البزار كما في \"زوائده\" ٢/ ١٢٣ رقم (٣٥٣٠) من طريق محمد بن حسان، به، بنحوه، والطبراني في \"المعجم الكبير\" ٢/ ١٢٤ رقم (١٤٣١) من طريق معاذ بن المثنى، حدثنا علي بن المديني، حدثنا ريحان، به، بنحوه، وأبو نعيم في \"صفة الجنّة\" ٢/ ١٨٥/ رقم (٣٤٥) من طريق محمد بن الحسن اليقطيني، حدثنا علي بن عبد الحميد، حدثنا مجاهد بن موسى، حدثنا ريحان بن سعيد، به، بنحوه.\n(٧) \"تفسير السمرقندي\" ٣/ ٢١٣، \"تفسير ابن أبي زمنين\" ٢/ ٢٩٥، \"معالم التنزيل\" للبغوي ٧/ ٢٢٢.","vol":"23","page":486},{"text":"<span data-type=\"title\" id=toc-4803>٧٥ </span>- ﴿لَا يُفَتَّرُ عَنْهُمْ وَهُمْ فِيهِ مُبْلِسُونَ (٧٥) وَمَا ظَلَمْنَاهُمْ وَلَكِنْ كَانُوا هُمُ الظَّالِمِينَ <span data-type=\"title\" id=toc-4804>(٧٦) </span>وَنَادَوْا يَامَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ﴾\nليميتنا (١) ربّك فنستريح (٢)، فيجيبهم مالك بعد ألف سنة (٣) ﴿قَالَ إِنَّكُمْ مَاكِثُونَ﴾ مقيمون في العذاب.\n[٢٦<span data-type=\"title\" id=toc-4802>٧٤] </span>أخبرني ابن فنجويه (٤)، حدثنا ابن حبش (٥)، حدثنا ابن الفضل (٦)، حدثنا جعفر بن أحمد الدهقان الضبي (٧)، حدثنا عاصم بن يوسف اليربوعي (٨)، حدثنا قُطْبة بن عبد العزيز السعدي (٩)، عن\n_________\n(١) في (ت): ليمتنا.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٢٢، \"زاد المسير\" لابن الجوزي ٧/ ٣٣٠، \"اللباب\" لابن عادل ١٧/ ٢٩٤.\n(٣) ورد هذا المعنى في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ٩٩ عن ابن عباس، وذكره عنه الماوردي في \"النكت والعيون\" ٥/ ٢٤٠، وابن الجوزي في \"زاد المسير\" ٧/ ٣٣٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١١٧.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) الحسين بن محمد بن حبش، ثقة مأمون.\n(٦) العباس بن الفضل بن شاذان، إمام محقق مجود.\n(٧) لم أجد له ترجمة.\n(٨) عاصم بن يوسف اليَرْبُوعي، أبو عمرو الخياط الكوفي، وثقه الذهبي وابن حجر، (ت ٢٢٠ هـ).\nانظر: \"الكاشف\" للذهبي ١/ ٥٢٢، \"تقريب التهذيب\" لابن حجر (٤٧٤).\n(٩) قُطْبَة بن عبد العزيز بن سِياه الأسدي الحِمَّاني الكوفي، وثقه أحمد ويحيى بن معين والذهبي، وقال ابن حجر: صدوق، من الثامنة.\nانظر: \"الجرح والتعديل\" ٧/ ١٤١، \"الكاشف\" للذهبي ٢/ ١٣٧، \"تقريب التهذيب\" لابن حجر (٨٠١).","vol":"23","page":487},{"text":"الأعمش (١)، عن شِمْر بن عطية (٢)، عن شهر بن حوشب (٣)، عن أُم الدرداء - ﵁ - (٤)، عن أبي الدرداء - ﵁ -، قال: قال رسول الله - ﷺ -: \"يُلقى على أهل النار الجوع حتَّى يَعدِل ما هم فيه من العذاب\"، قال: \"فيقولون: ادعوا مالكًا، فيدعون: ﴿يَامَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ﴾ فيجيبهم: ﴿قَالَ إِنَّكُمْ مَاكِثُونَ﴾ \".\nقال: فقال الأعمش: أُنْبئت إنّ بين دعائهم وبين إجابته إياهم ألف عام (٥).\n[٢٦٧٥] وأخبرني ابن فنجويه (٦)، حدثنا هارون بن محمد بن هارون (٧)، حدثنا محمد بن عبد العزيز (٨)، حدثنا القاسم بن يونس\n_________\n(١) سليمان بن مهران، ثقة حافظ، لكنه يدلس.\n(٢) من (م) و(ت)، وهو الأسدي، الكاهلي، صدوق.\n(٣) صدوق كثير الإرسال والأوهام.\n(٤) هي الصغرى، ثقة فقيهة.\n(٥) [٢٦٧٤] الحكم على الإسناد:\nضعيف علته شهر بن حوشب، والأعمش مدلس وقد عنعن، وفيه من لم أجده ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الترمذي في \"الجامع\" كتاب صفة جهنم عن رسول الله - ﷺ -، باب ما جاء في صفة طعام أهل النار، (٢٥٨٦) من طريق عبد الله بن عبد الرحمن، أخبرنا عاصم بن يوسف به بنحوه مطولًا.\n(٦) ثقة صدوق، كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) لم أجده.","vol":"23","page":488},{"text":"الهلالي (١)، حدثنا قُطْبة (٢) بن عبد العزيز السعدي (٣)، عن الأعمش (٤)، عن شِمْر بن عطية (٥)، عن شهر بن حوشب (٦)، عن أُم الدرداء ﵂ (٧)، عن أبي الدرداء - ﵁ -، أن النبي - ﷺ - قال: \"ونادوا يا مالِ (٨) ليقض علينا ربّك\" بِاللَّام (٩).\n\n<span data-type=\"title\" id=toc-4806>٧٨ </span>- ﴿لَقَدْ جِئْنَاكُمْ بِالْحَقِّ وَلَكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ (٧٨)﴾\n\n<span data-type=\"title\" id=toc-4807>٧٩ </span>- ﴿أَمْ أَبْرَمُوا﴾ أحكموا ﴿أَمْرًا﴾\n_________\n(١) لم أجده.\n(٢) في (م): محمد.\n(٣) صدوق.\n(٤) ثقة حافظ، لكنه يدلس.\n(٥) صدوق.\n(٦) في الأصل: حشب، وهو تحريف، والمثبت من (م) و(ت)، وهو صدوق كثير الإرسال والأوهام.\n(٧) ثقة فقيهة.\n(٨) في الأصل: مالك والمثبت من (م) و(ت).\n(٩) [٢٦٧٥] الحكم على الإسناد:\nضعيف وعلته شهر بن حوشب، والأعمش قد عنعن وهو مدلس، وأيضا فيه من لم أجده.\nالتخريج:\nأخرجها الدوري في \"قراءات النبي - ﷺ -\" (ص ١٤٦ - ١٤٧) رقم (١٠٣) من طريق علي بن مسلم، حدثنا عاصم بن يوسف، به، قلت: ذكرها ابن جني في \"المحتسب\" (ص ٦٠٥)، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٣٧)، وذكر الزجاج في \"معاني القرآن\" ٤/ ٤٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١١٧ أن هذِه القراءة مخالفة للمصاحف.","vol":"23","page":489},{"text":"في المكر برسول الله - ﷺ - ﴿فَإِنَّا مُبْرِمُونَ﴾ محكمون (١).\n\n<span data-type=\"title\" id=toc-4808>٨٠ </span>- ﴿أَمْ يَحْسَبُونَ أَنَّا لَا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ بَلَى﴾ بل نسمع ونعلم (٢).\n﴿وَرُسُلُنَا﴾ أيضًا ﴿لَدَيْهِمْ يَكْتُبُونَ﴾ يعني: الحفظة (٣).\n\n<span data-type=\"title\" id=toc-4809>٨١ </span>- قوله تعالى: ﴿قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (٨١)﴾\nيعني: إن كان للرّحمن ولد في قولكم بزعمكم، فأنا أولُ الموحدين المؤمنين بالله في تكذيبكم والجاحدين ما قلتم من أنّ له ولدًا. قاله مجاهد (٤).\nوقال ابن عباس - ﵄ (٥) ولد، وأنا أول الشاهدين له بذلك والعابدين له (٦). جعل (إن) بمعنى النفي والجحد (٧)، يعني:\n_________\n(١) انظر: \"الوجيز للواحدي\" ٢/ ٩٧٩، \"معالم التنزيل\" للبغوي ٧/ ٢٢٣، \"زاد المسير\" لابن الجوزي ٧/ ٣٣١، \"لباب التأويل\" للخازن ٤/ ١١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١١٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١١٩.\n(٣) ورد هذا المعنى في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ١٠٠ عن السدي، وذكره البغوي في \"تفسيره\" ٧/ ٢٢٣، \"لباب التأويل\" للخازن ٤/ ١١٠، والقرطبي في \"تفسيره\" ١٦/ ١١٩ ثلاثتهم دون نسبة.\n(٤) انظر: \"تفسير مجاهد\" (ص ٥٨٤)، وأخرجه عنه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٣، والطبري في \"تفسيره\" ٢٥/ ١٠١ بنحوه.\n(٥) في (م) و(ت): للرحمن.\n(٦) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٠١ بنحوه، وذكره بنحوه الماوردي في \"النكت والعيون\" ٥/ ٢٤١، وابن كثير في \"تفسيره\" ٧/ ١٦١.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٢٣، \"اللباب\" لابن عادل ١٧/ ٢٩٨.","vol":"23","page":490},{"text":"ما يكون وما ينبغي له ولد، ثمّ ابتدأ فقال: ﴿فَأَنَا أَوَّلُ الْعَابِدِينَ﴾ (١).\nقال السدي: معناه: قل إن كان للرّحمن ولد، فأنا أول من يعبده بأنّ له ولدا، ولكن لا ولد له (٢).\nوقال قوم من أهل المعاني: معناه، قل إن كان للرّحمن ولد، فأنا أول الآنفين من عبادته (٣).\nويحتمل أن يكون معناه: ما كان للرحمن ولدٌ، ثم قال: ﴿فَأَنَا أَوَّلُ الْعَابِدِينَ﴾ الآنفين من هذا القول، المنكرين أنّ له ولدًا؛ يقال: عَبَدَ إذا أنِف وغَضِبَ عَبَدًا (٤). قال الشاعر:\nأَلا هَزِئَتْ أُمُّ الوَلِيدِ وأَصْبَحَتْ ... لِمَا أَبْصَرَتْ في الرأسِ مِنِّي تَعَبَّدُ (٥)\nوقال آخر:\nمتَى ما يَشَأ ذُو الوُدِّ يصرم خَلِيلَهُ ... ويَعْبَدْ عليهِ لا مَحَالَةَ ظالِما (٦)\n_________\n(١) انظر: \"تفسير السمعاني\" ٣/ ١١٨.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٠٢ ورجحه على غيره من الأقوال، وذكره البغوي في \"تفسيره\" ٧/ ٢٢٣، وابن كثير في \"تفسيره\" ٧/ ١٦١.\n(٣) انظر: \"التبيان في إعراب القرآن\" للعكبري ٢/ ١١٤٢، \"فتح القدير\" للشوكاني ٤/ ٧٣٩.\n(٤) انظر: \"تفسير غريب القرآن\" للقتيبي (ص ٤٠١)، \"تفسير الطبري\" ٢٥/ ١٠٢.\n(٥) لم أجد قائل هذا الشاهد، وذكره الطبري في \"تفسيره\" ٢٥/ ١٠٢ دون نسبة.\n(٦) هذا بيت من قصيدة للمرقش بن سفيان، انظر: \"المفضليات\" (ص ٢٤٦)، \"الشعر والشعراء\" ١/ ٢١٥.","vol":"23","page":491},{"text":"[٢٦٧٦] وأخبرني عقيل بن محمد (١) إجازة، أخبرنا أبو الفرج (٢)، أخبرنا محمد بن جرير (٣)، حدثني يونس (٤)، أخبرنا ابن وهب (٥)، حدثني ابن أبي ذئب (٦)، عن ابن قسيط (٧)، عن بعجة بن بدر الجهني (٨): أنّ امرأةً منهم دخَلت على زوجها، وهو رجلٌ منهم أيضًا، فولدت في ستة أشهر، فذكر ذلك زوجها لعثمان بن عفان - ﵁ - فأمر بها ترجم، فدخل عليه علي بن أبي طالب - ﵁ - فقال: إنّ الله تعالى يقول في كتابه: ﴿وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا﴾ (٩)، وقال: ﴿وَفِصَالُهُ فِي عَامَيْنِ﴾ (١٠) قال: فو الله ما عَبِد عثمان أن بعث إليها\n_________\n= والصَّرْمُ: القَطْعُ البائنُ، وعم بعضهم به القطع أيَّ نَوْعٍ كان، صَرَمَه يَصْرِمُه صَرْفًا. \"اللسان\" لابن منظور ١٢/ ٣٣٤.\n(١) لم أجد له ترجمة.\n(٢) المعافى بن زكريا، ثقة.\n(٣) حافظ، ثقة.\n(٤) يُونُس بن عبد الأعلى، ثقة.\n(٥) عبد الله بن وهب، ثقة حافظ عابد.\n(٦) محمد بن عبد الرحمن بن المغيرة، القرشي، ثقة فقيه فاضل.\n(٧) يزيد بن عبد الله بن قُسَيط الليثي، ثقة.\n(٨) بَعْجَة بن عبد الله بن بدر الجُهني، وثقه الذهبي وابن حجر، وقال ابن حجر: من الثالثة، مات على رأس المائة.\nانظر: \"الكاشف\" للذهبي ١/ ٢٧٢، \"تقريب التهذيب\" لابن حجر (ص ١٧٤).\n(٩) الأحقاف: ١٥.\n(١٠) لقمان: ١٤.","vol":"23","page":492},{"text":"تُرد؛ قال ابن وهب: عَبِدًا استنكف وأنِف (١).\n\n<span data-type=\"title\" id=toc-4810>٨٢ </span>- قوله تعالى: ﴿سُبْحَانَ رَبِّ السَّمَاوَاتِ وَالْأَرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ (٨٢)﴾ يكذبون (٢).\n\n<span data-type=\"title\" id=toc-4811>٨٣ </span>- قوله ﷿: ﴿فَذَرْهُمْ يَخُوضُوا﴾ في باطلهم (٣) ﴿وَيَلْعَبُوا﴾ في دنياهم (٤)\n﴿حَتَّى يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ﴾.\n\n<span data-type=\"title\" id=toc-4812>٨٤ </span>- قوله تعالى: ﴿وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الْأَرْضِ إِلَهٌ﴾\nيعني يعبد في السّماء ويعبد في الأرض (٥).\n_________\n(١) [٢٦٧٦] الحكم على الإسناد:\nرجاله ثقات عدا شيخ المصنف لم أجده.\nانظر: \"الكاشف\" للذهبي ١/ ٢٧٢، \"تقريب التهذيب\" لابن حجر (ص ١٧٤)\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ١٠٢ بنحوه، ومن طريقه أخرجه المصنف، وذكره ابن كثير في \"تفسيره\" ٧/ ١٦١ عن ابن جرير، وعلق على هذا القول الَّذي استشهد عليه الطبري بهذا الأثر بقوله: فيه نظر، لأنه كيف يلتئم مع الشرط فيكون تقديره إن كان هذا فأنا ممتنع منه، هذا فيه نظر فليتأمل.\n(٢) ورد هذا المعنى في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ١٠٣ عن قتادة، وذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢٢٣، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١١٩.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٢٢٣، \"لباب التأويل\" للخازن ٤/ ١١١، \"البحر المحيط\" لأبي حيان ٨/ ٢٩.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٢٢٣، \"تفسير النسفي\" ٣/ ٢٨٣، \"لباب الثأويل\" للخازن ٤/ ١١١، \"اللباب\" لابن عادل ١٧/ ٢٩٨.\n(٥) ورد هذا المعنى في أثر أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٣، الطبري في =","vol":"23","page":493},{"text":"﴿وَهُوَ الْحَكِيمُ﴾ في تدبير خلقه (١) ﴿الْعَلِيمُ﴾ بصلاحهم.\n\n<span data-type=\"title\" id=toc-4813>٨٥ </span>- قوله تعالى: ﴿وَتَبَارَكَ الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَعِنْدَهُ عِلْمُ السَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ (٨٥)﴾\nقرأ ابن كثير وحمزة والكسائي بالياء (٢).\n\n<span data-type=\"title\" id=toc-4814>٨٦ </span>- ﴿وَلَا يَمْلِكُ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ الشَّفَاعَةَ إِلَّا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ (٨٦)﴾\nواختلف العلماء في معنى هذِه الآية:\nفقال قوم: ﴿مِنْ﴾ في محل الخفض (٣)، وأراد بـ ﴿الَّذِينَ يَدْعُونَ﴾ عيسى وعزير والملائكة، ومعنى الآية: ولا يملك عيسى وعزير والملائكة الشّفاعة إلّا لمن شهد بالحقّ فآمن على علم وبصيرة (٤).\nوقال آخرون: ﴿مِنْ﴾ في موضع رفع و﴿الَّذِينَ يَدْعُونَ﴾ الأوثان\n_________\n= \"تفسيره\" ٢٥/ ١٠٤ كلاهما عن قتادة، وذكره بنحوه عن قتادة البغوي في \"تفسيره\" ٧/ ٢٢٤.\n(١) انظر: \"تفسير الطبري\" ٢٥/ ١٠٤، \"معالم التنزيل\" للبغوي ٧/ ٢٢٤، \"لباب التأويل\" للخازن ٤/ ١١١.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٤١٠)، \"المبسوط\" لابن مهران (ص ٣٣٦) وزاد خلف، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٤.\n(٣) في الأصل: النصب، والمثبت من (م) و(ت).\n(٤) انظر: \"تفسير مجاهد\" (ص ٥٩٦)، وأخرجه الطبري في \"تفسيره\" ٢٥/ ١٠٥ بنحوه عن مجاهد، وذكره البغوي في \"تفسيره\" ٧/ ٢٢٤، وأبو حيان في \"البحر المحيط\" ٨/ ٢٩ عن مجاهد.","vol":"23","page":494},{"text":"والمعبودون من دون الله، يقول: ولا يملك المعبودون من دون الله الشفاعة إلّا من شهد بالحقّ، وهم عيسى وعزير والملائكة يشهدون بالحقّ ﴿وَهُمْ يَعْلَمُونَ﴾ حقيقة ما شهدوا به. (١)\n\n<span data-type=\"title\" id=toc-4815>٨٧ </span>- قوله ﷿: ﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ (٨٧)﴾ عن عبادته (٢).\n\n<span data-type=\"title\" id=toc-4816>٨٨ </span>- ﴿وَقِيلِهِ﴾ يعني: وقول محمد - ﷺ - شاكيًا إلى ربّه ﷿ (٣)\n﴿يَارَبِّ إِنَّ هَؤُلَاءِ قَوْمٌ لَا يُؤْمِنُونَ﴾ واختلف القُراء في قوله: ﴿وَقِيلِهِ﴾ فقرأ عاصم وحمزة: ﴿وَقِيلِهِ﴾ بكسر اللام، (٤) على معنى: وعنده علم السّاعة، وعلم قيله (٥). وقرأ الأعرج بالرفع (٦)، أي: وعنده\n_________\n(١) أخرج هذا القول الطبري في \"تفسيره\" ٢٥/ ١٠٥ بنحوه عن قتادة، وذكره البغوي في \"تفسيره\" ٧/ ٢٢٤، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٥٨ وثلاثتهم رجحوا هذا القول.\n(٢) انظر: \"تفسير الطبري\" ٢٥/ ١٠٦، \"معالم التنزيل\" للبغوي ٧/ ٢٢٤، \"لباب التأويل\" للخازن ٤/ ١١١ بلفظ يصرفون عن عبادته.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٢٤، \"لباب التأويل\" للخازن ٤/ ١١١، \"تفسير ابن كثير\" ٧/ ١٦٢.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٤١٠)، \"المبسوط\" لابن مهران (ص ٣٣٦)، \"تحبير التيسير\" لابن الجزري (ص ٥٥٠).\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ١٠٦، \"الحجة\" لابن خالويه (ص ٣٢٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٥.\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ٢٥٩ وزاد نسبتها لأبي قلابة ومجاهد، \"البحر المحيط\" لأبي حيان ٨/ ٣٠ وزاد نسبتها لأبي قلابة ومجاهد والحسن وقتادة ومسلم بن جندب، \"الدر المصون\" للحلبي ٩/ ٦١٢.","vol":"23","page":495},{"text":"قِيلُه (١) \" وقرأ الباقون بالنصب (٢)، وله وجهان: أحدهما: أنّا لا نسمع سرهم ونجواهم ونسمع قيلَه (٣)، والثاني: وقال: قيلَهُ (٤).\n\n<span data-type=\"title\" id=toc-4817>٨٩ </span>- ﴿فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ﴾\nنسختها آية القتال (٥)، ثمّ هددهم - ﵁ - (٦) فقال: ﴿فَسَوْفَ يَعْلَمُونَ﴾\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٢٣، \"فتح القدير\" للشوكاني ٤/ ٧٤٠.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٤١١)، \"المبسوط\" لابن مهران (ص ٣٣٦)، \"تحبير التيسير\" لابن الجزري (ص ٥٥٠) وهم: ابن كثير، ونافع، وابن عامر، وأبو عمرو، والكسائي، وخلف، وأبو جعفر، ويعقوب.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٣٨، و\"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٤ كلاهما بلفظ: نسمع سرهم ونجواهم ونسمع قيله، \"تفسير الطبري\" ٢٥/ ١٠٦، \"معاني القرآن\" للزجاج ٤/ ٤٢١.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٣٨، \"التبيان\" للعكبري ٢/ ١١٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٢٣ - ١٢٤، \"الدر المصون\" ٩/ ٦١٢.\n(٥) ذكر النسخ مكي في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ٤٠٧) ونسبه لابن عباس وقتادة، والماوردي في \"النكت والعيون\" ٥/ ٢٤٣ ونسبه لقتادة، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٢٤ ونسبه لابن عباس وقتادة.\nقلت: قال الشيخ الشنقيطي في \"أضواء البيان\" ٧/ ٢٠٧: وكثير من أهل العلم يقول: إن قوله تعالى: ﴿فَاصْفَحْ عَنْهُمْ﴾ وما في معناه منسوخ بآيات السيف، وجماعات من المحققين يقولون: هو ليس بمنسوخ، والقتال في المحل الَّذي يجب فيه القتال، والصفح عن الجهلة، والإعراض عنهم، وصف كريم، وأدب سماوي، لا يتعارض مع ذلك، والعلم عند الله تعالى.\n(٦) انظر: \"تفسير السمعاني\" ٣/ ١٢٠، \"زاد المسير\" لابن الجوزي ٧/ ٣٣٥، \"رموز الكنوز\" للرسعني ٧/ ١٥٧.","vol":"23","page":496},{"text":"قرأ بالتاء أهل المدينة والشام (١)، واختاره أيوب وأبو عبيدة (٢) الباقون بالياء، والله أعلم (٣).\n_________\n(١) انظر: \"الغاية\" لابن مهران (ص ١١٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٥، \"تحبير التيسير\" لابن الجزري (ص ٥٥١) وزاد وأبو جعفر، \"غيث النفع\" للصفاقسي (ص ٢٥٨).\n(٢) لم أجد اختيارهما.\n(٣) انظر: \"المبسوط\" لابن مهران (ص ٣٣٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٥، \"تحبير التيسير\" لابن الجزري (ص ٥٥١)، \"غيث النفع\" للصفاقسي (ص ٢٥٨) وهم: ابن كثير، وأبو عمرو، وعاصم، وحمزة، والكسائي، ويعقوب، وخلف.","vol":"23","page":497},{"text":"<span data-type=\"title\" id=toc-4818>٤٤ - سُورَة الدخان</span>","vol":"23","page":499},{"text":"سورة الدخان\nمكّية (١)، وهي ألف وأربعمائة وأحد وثلاثون حرفًا، وثلاثمائة وست وأربعون كلمة، وتسع وخمسون آية (٢).\n[٢٦٧٧] أخبرني محمّد بن القاسم (٣)، حدثنا (٤) محمّد بن عبد الله (٥)، حدثنا الحسن بن سفيان (٦)، حدثنا محمّد بن يزيد (٧)، حدثنا زيد بن حباب (٨) ح.\n[٢٦٧٨] وأخبرني الحسين بن محمّد بن فنجويه (٩)، حدثنا يحيى\n_________\n(١) انظر: \"غريب القرآن\" لابن قتيبة (ص ٤٠٣)، \"معاني القرآن\" للنحاس ٦/ ٣٩٥، \"البيان\" للداني (ص ٢٢٥)، \"المحرر الوجيز\" لابن عطية ١٣/ ٢٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٢٥، وذكر السيوطي في \"الدر\" ٥/ ٧٣٥ أن ابن مردويه أخرج عن عبد الله بن الزبير وابن عباس ﵂ قالا: نزلت بمكة سورة الدخان.\n(٢) انظر: \"البيان\" للداني (ص ٢٢٥)، \"اللباب\" لابن عادل ١٧/ ٣٠٦.\n(٣) أبو الحسن الفارسي، لم يذكر بجرح أو تعديل.\n(٤) في (ت): قال.\n(٥) في (م): عبيد الله، وهو محمد بن عبد الله بن قريش، أبو بكر الوراق، صدوق كثير الحديث.\n(٦) الشيباني، إمام حافظ ثبت.\n(٧) أبو هشام الرفاعي، ليس بالقوي.\n(٨) صدوق، يخطئ في حديث الثوري.\n(٩) ثقة صدوق، كثير الرواية للمناكير.","vol":"23","page":501},{"text":"ابن محمد (١)، حدثنا أبو عيسى موسى بن علي الخُتَّلي (٢)، حدثنا أبو هشام الرفاعي (٣)، حدثنا زيد بن الحُباب (٤)، حدثنا عمر بن عبد الله بن أبي خثعم (٥)، عن يحيى بن أبي كثير (٦)، عن أبي سلمة (٧)، عن أبي هريرة - ﵁ -، قال: قال رسول الله - ﷺ -: \"من قرأ حم الدّخان في ليلة أصبح يستغفر له سبعون ألف ملك\" (٨).\n_________\n(١) في (م) زيادة: عن يحيى بن يحيى، وفي (ت) زيادة: بن يحيى.\n(٢) ثقة.\n(٣) ليس بالقوي.\n(٤) صدوق، يخطئ في حديث الثوري.\n(٥) عمر بن عبد الله بن أبي خَثعم، قال الترمذي عن البخاري: ضعيف الحديث ذاهب، وضعفه جدًّا، وقال ابن حجر: ضعيف، من السابعة. انظر \"الكاشف\" للذهبي ٢/ ٦٤، \"تهذيب التهذيب\" لابن حجر ٧/ ٣٩٦.\n(٦) في (م) زيادة: عن أبي كثير، وهو ثقة ثبت، لكن يدلس ويرسل.\n(٧) أبو سلمة بن عبد الرحمن بن عوف، ثقة مكثر.\n(٨) [٢٦٧٧ - ٢٦٧٨] الحكم على الإسناد:\nفيه عمر بن عبد الله ضعيف، والرفاعي ليس بالقوي، وابن كثير مدلس وقد عنعن، والحديث ضعفه غير واحد، كما سيأتي، حكم عليه الألباني بالوضع كما في \"الضعيفة\" (٦٧٣٤).\nالتخريج:\nأخرجه الترمذي في \"سننه\" (ص ٦٤٦) كتاب ثواب القرآن عن رسول الله - ﷺ -، باب: ما جاء في فضل حم الدخان، رقم (٢٨٨٨)، من طريق زيد بن حُباب به، بمثله، وقال: هذا حديث غريب لا نعرفه إلا من هذا الوجه، وعمر بن أبي خثعم يضعف، قال محمد: وهو منكر الحديث.\nوالبيهقي في \"شعب الإيمان\" ٢/ ٤٨٤ رقم (٢٤٧٥) من طريق زيد بن حُباب =","vol":"23","page":502},{"text":"[٢٦٧٩] وأخبرنا محمد بن القاسم (١)، حدثنا عبد الله بن محمد ابن علي (٢) قال: حدثنا السَّراج (٣)، حدثنا أبو يحيى (٤)، حدثنا كثير ابن هشام (٥)، عن هشام أبي المقدام (٦)، عن الحسن (٧)، عن أبي هريرة - ﵁ -، قال: قال رسول الله - ﷺ -: \"من قرأ حم التي يذكر فيها الدّخان في ليلة جمعة أصبح مغفورًا له\" (٨).\n_________\n= به، بنحوه، وضعفه.\nوابن الجوزي في \"الموضوعات\" ١/ ٤٠٤ رقم (٤٨٥)، من طريق محمد بن يزيد، به، بنحوه، وضعفه.\n(١) الفارسي، لم يذكر بجرح أو تعديل.\n(٢) المعدل، أبو محمد النيسابوري، لم يذكر بجرح أو تعديل.\n(٣) أبو العباس محمد بن إسحاق، إمام حافظ ثقة.\n(٤) محمد بن عبد الرحيم، صاعقة، ثقة حافظ.\n(٥) الكلابي، ثقة.\n(٦) هشام بن زياد بن أبي يزيد القرشي، متروك.\n(٧) البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرا ويدلس.\n(٨) [٢٦٧٩] الحكم على الإسناد:\nضعيف جدًا؛ أبو المقدام متروك، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الترمذي \"الجامع\" (٦٤٦) رقم (٢٨٨٩)، في كتاب ثواب القرآن عن رسول الله - ﷺ -، باب: ما جاء في فضل حم الدخان، من طريق هشام، به، بنحوه. وقال: هذا حديث لا نعرفه إلا من هذا الوجه وهشام أبو المقدام يضعف ولم يسمع الحسن من أبي هريرة، هكذا قال أيوب ويونس بن عبيد وعلي بن زيد.\nوأبو يعلى في \"مسنده\" ١١/ ١٠٥ رقم (٦٢٣٢) من طريق هشام، به، بنحوه. =","vol":"23","page":503},{"text":"[٢٦٨٠] وأخبرنا عبد الرّحمن بن إبراهيم بن محمد الطبراني (١) بها، حدثنا أبو علي الرَّفَّا (٢)، حدثنا أبو منصور سليمان بن محمد ابن الفضل (٣)، حدثنا طالوت بن عباد (٤)، حدثنا فضال بن جبير (٥)، قال: أتيت أبا أُمامة - ﵁ -، فقال: سمعت رسول الله - ﷺ - يقول: \"من قرأ حم الدّخان ليلة الجمعة أو يوم الجمعة بنى الله له بيتًا في الجنَّة\" (٦).\n_________\n= وابن السني في عمل اليوم والليلة (ص ٦٢٩) رقم (٦٧٩) من طريق هشام، به، بنحوه.\nوالبيهقي في \"شعب الإيمان\" ٢/ ٤٨٤ رقم (٢٤٧٦) من طريق هشام، به، بنحوه.\n(١) أبو الحسن النيسابوري، ثقة.\n(٢) حامد بن محمد بن عبد الله الهروي، ثقة.\n(٣) أبو منصور النهرواني، ضعفه الدارقطني.\n(٤) طالوت بن عبَّاد، أبو عثمان البصري الصَّيرفي، قال الذهبي: ليس به بأس، وقال أبو حاتم: صدوق. (ت ٢٣٨ هـ). انظر: \"الجرح والتعديل\" ٤/ ٤٩٥، رقم (٢١٧٨)، \"ميزان الاعتدال\" ٢/ ٣٣٤.\n(٥) فضال بن جبير، أبو المهند الغداني، صاحب أبي أمامة، قال ابن عدي: أحاديثه غير محفوظة، وقال الكتاني عن أبي حاتم: ضعيف الحديث، وقال ابن حبان: يروي عن أبي أمامة ما ليس من حديثه، لا يحل الاحتجاج به بحال.\nانظر: \"المجروحين\" لابن حبان ٢/ ١٣٥، \"المغني في الضعفاء\" ٢/ ١٠١.\n(٦) [٢٦٨٠] الحكم على الإسناد:\nضعيف جدًّا؛ فيه سليمان بن محمد، وفضال بن جبير.\nالتخريج:\nأخرجه الطبراني في \"معجمه الكبير\" ٧/ ٣٠٣ برقم (٧٩٥٢)، من طريق فضال بن جبير، به، بمثله.\nوعزاه السيوطي في \"الدر\" ٥/ ٧٣٧ لابن مردويه.","vol":"23","page":504},{"text":"قوله ﷿: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4819>١ </span>- ﴿حم (١) وَالْكِتَابِ الْمُبِينِ <span data-type=\"title\" id=toc-4820>(٢) </span>إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ﴾\nقال قتادة وابن زيد: هي ليلة القدر، أنزل الله تعالى القرآن في ليلة القدر من أم الكتاب إلى السّماء الدّنيا، ثمّ أنزله على نبيه - ﷺ - في الليالي والأيام (١).\nوقال آخرون: هي ليلة النصف من شعبان (٢).\n[٢٦٨١] أخبرنا الحسين بن محمّد بن فنجويه <span data-type=\"title\" id=toc-4821>(٣)</span>، حدثنا عمر بن أحمد بن القاسم (٤)، حدثنا إبراهيم المستملي الهِسِنجاني (٥)، حدثنا\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٠٧ واللفظ بنحوه لابن زيد، وأورده البغوي في \"تفسيره\" ٧/ ٢٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٢٦.\n(٢) أورده الطبري في \"تفسيره\" ٢٥/ ١٠٩، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٦٢ ونسبه لعكرمة، وابن الجوزي في \"زاد المسير\" ٧/ ٣٣٧ ونسبه لعكرمة، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٢٦ ونسبه لعكرمة.\nوقد رجح كل من الإمام الطبري في \"تفسيره\" ٢٥/ ١٠٩، وابن كثير في \"تفسيره\" ٧/ ١٦٣، وابن جزي في \"تفسيره\" ٤/ ٦١، والشنقيطي في \"أضواء البيان\" ٧/ ٢٠٨ أن الصواب في المراد بهذِه الليلة أنها ليلة القدر، ودعوى أنها ليلة النصف من شعبان دعوى باطلة لمخالفتها لنص القرآن الصريح.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) النهاوندي، فقيه، روى عن الثقات الموضوعات.\n(٥) إبراهيم بن يوسف بن خالد، أبو إسحاق الرازي الهِسِنجاني.\nقال الذهبي: الإمام الحافظ المجود، قال أبو علي الحافظ: حدثنا إبراهيم بن يوسف الثقة المأمون. وقال أبو يعلى الخليلي في \"إرشاده\": للهسنجاني مسند =","vol":"23","page":505},{"text":"أبو حصين بن يحيى بن سليمان (١)، حدثنا عبد الرزاق (٢)، حدثنا أبو بكر بن أبي سبرة (٣)، عن إبراهيم بن محمد (٤)، عن معاوية بن عبد الله بن جعفر بن أبي طالب (٥)، عن أبيه (٦)، عن علي بن أبي طالب - ﵁ - قال: قال رسول الله - ﷺ -: \"إذا كان ليلة النصف من شعبان فقوموا ليلتها وصوموا يومها، فإنّ الله تعالى ينزل لغروب الشمس إلى السمّاء الدنّيا، فيقول: ألا مستغفر فأغفر له! ألا مبتلى\n_________\n= يزيد على مئة جزء. (ت ٣٠١ هـ).\nوالهسنجاني: بكسر الهاء والسين المهملة وسكون النون وفتح الجيم، وهذِه النسبة إلى قرية من قرى الري يقال لها: هسنكان فعرب فقيل هسنجان.\nانظر: \"اللباب في تهذيب الأنساب\" ٣/ ٣٨٨، \"السير\" ١٤/ ١١٥، \"الوافي بالوفيات\" ٦/ ١٧٢.\n(١) في الأصل و(م) سليمان، والمثبت من (ت)، وهو أبو حصين الرازي، قيل: اسمه عبد الله. روى عن ابن عيينة، وجعفر بن عون وآخرين، روى عنه أبو داود وأبو زرعة الرازي وغيرهما، وثقه أبو حاتم والطبراني وابن حجر. انظر \"تهذيب الكمال\" للمزي ٣٣/ ٢٤٩، \"تقريب التهذيب\" لابن حجر (٨٠٥٤).\n(٢) الصنعاني، ثقة، حافظ مصنف شهير، عمي في آخر عمره فتغير، وكان يتشيع.\n(٣) أبو بكر بن عبد الله بن محمد بن أبي سَبرَة، رموه بالوضع.\n(٤) إبراهيم بن محمد بن علي بن عبد الله بن جعفر بن أبي طالب، قال عنه الذهبي: شيخ، وقال ابن حجر: صدوق، من السادسة.\nانظر: \"الجرح والتعديل\" ٢/ ١٢٥ (ت ٣٧٨)، \"الكاشف\" للذهبي ١/ ٢٢٤.\n(٥) معاوية بن عبد الله بن جعفر بن أبي طالب الهاشمي المدني، وثقه العجلي والذهبي، وقال ابن حجر: مقبول، من الرابعة.\nانظر: \"الجرح والتعديل\" ٨/ ١٢٥ (ت ١٧٢٦)، \"الكاشف\" للذهبي ٢/ ٢٧٦.\n(٦) الهاشمي، أبو جعفر، له صحبة.","vol":"23","page":506},{"text":"فأعافيه! ألا مسترزق فأرزقه! (ألا كذا، ألا كذا) (١)، حتّى يطلع الفجر\" (٢).\n﴿إِنَّا كُنَّا مُنْذِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-4822>٤ </span>- ﴿فِيهَا يُفْرَقُ﴾ يفصل (٣) ﴿كُلُّ أَمْرٍ حَكِيمٍ﴾ محكم (٤).\nقال الحسن ومجاهد وقتادة: يبرم في ليلة القدر من شهر رمضان كُلّ أجل، وعمل وخَلقٍ (٥)، ورزق، وما يكون في تلك السنة (٦).\n_________\n(١) مكررة في الأصل ثلاثًا.\n(٢) [٢٦٨١] الحكم على الإسناد:\nضعيف جدًّا؛ ابن أبي سبرة، رُمي بالوضع، وعمر بن أحمد يروي عن الثقات الموضوعات.\nالتخريج:\nأخرجه ابن ماجة في \"سننه\" (ص ٢٤٧) رقم (١٣٨٨) في كتاب: إقامة الصلاة والسنة فيها، باب: ما جاء في ليلة النصف من شعبان.\nوالبيهقي في \"شعب الإيمان\" ٣/ ٣٧٨ برقم (٣٨٢٢ - ٣٨٢٣)، من طريق عبد الرزاق، به، بنحوه.\n(٣) \"غريب القرآن\" لابن قتيبة (ص ٤٠٢)، \"الوسيط\" للواحدي ٤/ ٨٣، \"معالم التنزيل\" للبغوي ٧/ ٢٢٧.\n(٤) \"معاني القرآن\" للنحاس ٦/ ٣٩٨، \"معالم التنزيل\" للبغوي ٧/ ٢٢٧، \"تفسير ابن كثير\" ٧/ ١٦٣، \"لباب التأويل\" للخازن ٤/ ١١٢.\n(٥) ليس في (م).\n(٦) أخرج الطبري أقوالهم بنحوه في \"تفسيره\" ٢٥/ ١٠٨ - ١٠٩، وأوردها البغوي في \"تفسيره\" ٧/ ٢٢٨، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٦٣ بنحوه، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٢٦ - ١٢٧ بنحوه.","vol":"23","page":507},{"text":"وقال أبو عبد الرّحمن السلمي: يدبر أمر السنة في ليلة القدر (١).\nوقال هلال بن يِساف: كان يقال (٢): انتظروا القضاء في شهر رمضان (٣).\nوقال عكرمة: هي (٤) ليلة النصف من شعبان، يُبرم فيها (٥) أمر السنة، وينسخ الأحياء من الأموات، (ويكتب الأحياء من الآجال) (٦)، ويكتب الحاج فلا يزاد فيهم (٧) ولا ينقص منهم أحد (٨).\nيدل عليه:\n[٢٦٨٢] ما أنبأني عقيل (٩)، أخبرنا أبو الفرج القاضي (١٠)، حدثنا\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٠٨، والبيهقي في \"شعب الإيمان\" ٣/ ٣٢١، برقم (٣٦٦٣)، وعزاه السيوطي في \"الدر\" ٥/ ٧٣٩ إلى عبد بن حميد ومحمد بن نصر.\n(٢) في (م): يقول.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٠٨، وذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ٢٦٣.\n(٤) في (م): في.\n(٥) في (ت): فيه.\n(٦) ليس في (م) و(ت).\n(٧) في (م) و(ت) زيادة: أحد.\n(٨) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٠٩، وابن أبي حاتم في \"تفسيره\" ١٠/ ٣٢٨٧، وعزاه السيوطي في \"الدر\" ٥/ ٧٤٠ إلى ابن المنذر.\n(٩) عقيل بن محمد الإستراباذي، لم أجده.\n(١٠) المعافى بن زكريا، ثقة.","vol":"23","page":508},{"text":"محمد بن جرير (١)، حدثني عُبيد بن آدم بن (٢) أبي إياس (٣)، حدثني أبي (٤)، حدثنا الليث (٥)، عن عقيل بن خالد (٦)، عن ابن شهاب (٧)، عن عثمان بن محمد بن المغيرة بن الأخنس (٨) (٩)، قال: قال رسول الله - ﷺ -: \"تقطع الآجال من شعبان إلى شعبان، حتّى إنّ الرجل ليَنكِح ويُولَدُ له، ولقد خرج اسمُه في الموتى\" (١٠).\n_________\n(١) الطبري. ثقة.\n(٢) في الأصل و(م): عن. وهو تحريف، والمثبت من (ت).\n(٣) عُبيد بن آدم بن أبي إياس العسقلاني، قال ابن أبي حاتم: سمع منه أبي وروى عنه، قال عنه أبو حاتم وابن حجر: صدوق، (ت ٢٥٨ هـ).\nانظر: \"الجرح والتعديل\" ٥/ ٤٠٢ (ت ١٨٦٢).\n(٤) أبو الحسن العسقلاني، ثقة عابد.\n(٥) الليث بن سعد، ثقة ثبت، إمام مشهور.\n(٦) الأيلي، أبو خالد الأموي مولى عثمان، ثقة ثبت.\n(٧) الزهري، فقيه حافظ متفق على جلالته وإتقانه.\n(٨) في الأصل و(م): الأخفش وهو تحريف، والمثبت من (ت).\n(٩) عثمان بن محمد بن المغيرة بن الأخنس بن شريق الثقفي الأخنسي، وثقه بن معين، وقال بن المديني: روى عن ابن المسيب مناكير، وقال ابن حجر: صدوق له أوهام، من السادسة. انظر: \"الجرح والتعديل\" ٦/ ١٦٦ (ت ٩١٠)، \"الكاشف\" للذهبي ٢/ ١٣، \"تقريب التهذيب\" لابن حجر ٢/ ١٤.\n(١٠) [٢٦٨٢] الحكم على الإسناد:\nإسناد مرسل، وفيه شيخ المصنف لم أجده، وعثمان صدوق له أوهام. وقال الألباني: قد أشار الحافظ ابن كثير إلى نكارته، وسيأتي في التخريج.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ١٠٩، بمثله، والبيهقي في \"شعب الإيمان\" =","vol":"23","page":509},{"text":"<span data-type=\"title\" id=toc-4823>٥ </span>- ﴿أَمْرًا﴾ أي: أنزلناه أمرًا (١)، ﴿مِنْ عِنْدِنَا﴾ (من لدنا) (٢)\nوقال الفراء: نصب على معنى يُفرقُ (٣) كل أمرٍ فرقًا وأمرًا (٤).\n﴿إِنَّا كُنَّا مُرْسِلِينَ﴾ محمد - ﷺ - إلى عبادنا (٥).\n\n<span data-type=\"title\" id=toc-4824>٦ </span>- ﴿رَحْمَةً مِنْ رَبِّكَ﴾\nوقيل: أنزلنا رحمة (٦) (٧)، وقيل؛ أرسلناه رحمة (٨)، وقيل: للرحمة (٩)، ﴿إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ﴾\n_________\n= ٣/ ٣٨٦ برقم (٣٨٣٩)، من طريق الليث به، بنحوه، وعزاه السيوطي في \"الدر\" ٥/ ٧٤٠ إلى ابن زنجويه والديلمي مرفوعًا من حديث أبي هريرة (- ﵁ -)، قال ابن كثير في \"تفسيره\" ٧/ ١٦٣: هو حديث مرسل، ومثله لا يعارض به النصوص. اهـ. وقال الألباني: منكر. انظر: \"سلسلة الأحاديث الضعيفة والموضوعة\" (٦٦٧٠).\n(١) \"معالم التنزيل\" للبغوي ٧/ ٢٢٨، \"لباب التأويل\" للخازن ٤/ ١١٢.\n(٢) ليس في (م) و(ت).\n(٣) في الأصل: نفرق، والمثبت من (م) و(ت).\n(٤) \"معاني القرآن\" للفراء ٣/ ٣٩، \"تفسير الطبري\" ٢٥/ ١١٠، \"إعراب القرآن\" للنحاس ٤/ ١٢٦.\n(٥) انظر: \"الوجيز\" للواحدي ٢/ ٩٨١.\n(٦) ليس في (م).\n(٧) انظر: \"معاني القرآن\" للأخفش ٢/ ٤٧٥، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٣٠٧، وهذا أحد أوجه الإعراب في رحمة أنها منصوبة على الحال من أنزلنا.\n(٨) انظر: \"التبيان\" للعكبري ٢/ ١١٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٢٨، وهذا أحد أوجه الإعراب في رحمة أنها مفعول به.\n(٩) انظر: \"معاني القرآن\" للزجاج ٤/ ٤٢٤، \"التبيان\" للعكبري ٢/ ١١٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٢٨، وهذا أحد أوجه الإعراب في رحمة أنها مفعول لأجله.","vol":"23","page":510},{"text":"<span data-type=\"title\" id=toc-4825>٧ </span>- ﴿رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا﴾\nكسر أهل الكوفة (١) (باءهُ) ردًا على قوله: ﴿مِنْ رَبِّكَ﴾ (٢)، ورفعهُ الآخرون ردًا على قوله ﴿هُوَ السَّمِيعُ الْعَلِيمُ﴾ وإن شئت على الابتداء (٣).\n﴿إِنْ كُنْتُمْ مُوقِنِينَ﴾ أنّ الله ﴿رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا﴾، فأيقنوا أنّ محمدًا - ﷺ - رسوله، وأنّ القرآن تنزيله. (٤)\n\n<span data-type=\"title\" id=toc-4826>٨ </span>- قوله ﷿: ﴿لَا إِلَهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ (٨)﴾\n\n<span data-type=\"title\" id=toc-4827>٩ </span>- قوله تعالى: ﴿بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ (٩) فَارْتَقِبْ﴾ فانتظر (٥) (٦)\n\n<span data-type=\"title\" id=toc-4828>١٠ </span>- ﴿يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠) يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ <span data-type=\"title\" id=toc-4829>(١١)﴾</span>\nاختلفوا في هذا الدّخان: ما هو؟ ومتى هو؟\nفروى الأعمش (٧)، عن (٨) مسلم بن صُبَيح (٩)، عن مسروق (١٠)،\n_________\n(١) أهل الكوفة هم: (عاصم، وحمزة، والكسائي، وخلف). انظر: \"المبسوط\" لا بن مهران (ص ٣٣٧).\n(٢) \"الحجة\" للفارسي ٣/ ٣٨٦، \"المبسوط\" لابن مهران (ص ٣٣٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦، \"النشر\" لابن الجزري (ص ٦٣٢).\n(٣) السابق.\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ٩٨٢، \"تفسير النسفي\" ٣/ ٢٨٦.\n(٥) ليس في (م).\n(٦) \"تفسير الطبري\" ٢٥/ ١١١، \"الوجيز\" للواحدي ٢/ ٩٨٢، \"زاد المسير\".\n(٧) ثقة حافظ، لكنه مدلس.\n(٨) في (م، ت): (و)، والمثبت من الأصل.\n(٩) أبو الضحى العطار، ثقة فاضل.\n(١٠) مسروق بن الأجدع، ثقة فقيه مخضرم.","vol":"23","page":511},{"text":"قال: كنا عند عبد الله بن مسعود - ﵁ - جلوسًا، وهو مضطجع بيننا، فأَتاه رجلٌ، فقال: يا أبا عبد الرّحمن، إنّ قاصًّا عند أبواب (١) كِندَةَ (٢)، يَقُصُّ ويقول (٣) في قوله: - ﷺ - ﴿يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ﴾ إنّه دّخان يأتي يوم القيامة، فيأخذ (٤) بأنفاس الكفّار والمنافقين وأسماعهم وأبصارهم، ويأخذ المؤمنين منه شبه الزكام. فقام عبد الله - ﵁ - وجلس، وهو غضبان، وقال: يا أيّها الناس اتقوا الله، مَن عَلِمَ شيئًا فليقل بما يعلم، ومن لا يعلم، فليقل: الله ورسوله (٥) أعلم، فإن الله تعالى (٦)، قال لنبيه (٧): ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (٨٦)﴾ (٨) وسأحدثكم عن ذلك: إنّ قريشًا لما أبطأت عن الإسلام، واستعصت على رسول الله - ﷺ - دعا عليهم، فقال: \"اللَّهم سبع سنين كسني يوسف\" فأصابهم من الجهد والجوع ما أكلوا الجيف (٩) والعظام والميتة والجلود، وجعلوا يرفعون أبصارهم إلى السماء فلا يرون إلا الدخان من ظلمة أبصارهم من شدة الجوع، فأتاه\n_________\n(١) في (م) و(ت): باب.\n(٢) قال النووي: هُوَ بَاب بِالْكُوفَةِ. انظر: \"صحيح مسلم بشرح النووي\" ١٧/ ١٤٠.\n(٣) ليس في (م).\n(٤) في (ت): فتأخذ.\n(٥) ليس في (م) و(ت).\n(٦) من (م).\n(٧) في (ت) زيادة: محمد - ﷺ -.\n(٨) ص: ٨٦.\n(٩) ليس في (م) و(ت).","vol":"23","page":512},{"text":"أبو سفيان بن حرب، فقال: يا محمد إنّك جئت تأمرنا (١) بالطاعة وصلة الرحم، وإنّ قومك قد هلكوا، فادع الله تعالى لهم فإنّهم لك مطيعون.\nفقال الله تعالى: فقالوا (٢):\n\n<span data-type=\"title\" id=toc-4830>١٢ </span>- ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ (١٢)﴾\nفدعا فكشف عنهم، فقال الله تعالى: ﴿إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ (١٥)﴾ إلى كفركم.\n﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنْتَقِمُونَ (١٦)﴾ فعادوا فانتقم الله تعالى منهم يوم بدر، فهذِه خمس قد مضين: الدخان، واللزام، والبطشة، والقمر، والروّم (٣).\n_________\n(١) في (م): تأمر.\n(٢) في (م): إنهم قالوا.\n(٣) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الإمام البخاري في عدة مواضع منها المطول ومنها المختصر وهي كالتالي:\nكتاب الإستسقاء، باب: دعاء النبي - ﷺ -: \"اجعلها عليهم سنين كسني يوسف\"، ١/ ٧١٥ رقم (١٠٠٧)، وباب: إذا استشفع المشركون بالمسلمين عند القحط، ١/ ٧٢٢ رقم (١٠٢٠).\nوفي كتاب التفسير، باب: ﴿وراودته التي هو في بيتها ..﴾، ٢/ ٢٠٢٢ رقم (٤٦٩٣)، وباب ﴿فَسَوْفَ يَكُونُ لِزَامًا﴾، ٢/ ٢٠٨٠ رقم (٤٧٦٧)، وباب: سورة الروم، ٢/ ٢٠٨٧ رقم (٤٧٧٤)، وباب: ﴿وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ﴾، ٢/ ٢١٠٣ =","vol":"23","page":513},{"text":"وقال الآخرون: بل هو دخان يجيء قبل قيام السّاعة، فيدخل في أسماع الكفّار والمنافقين، حتّى يكون (١) كالرأس الحنيذ (٢)، ويعتري المؤمنين (٣) منه كهيئة الزكام، وتكون الأرض كلّها كبيت أوقد فيه (٤) ليس فيه خصاص (٥).\nقالوا: ولم يأتِ بعد، وهو آت وهذا قول بن عباس وابن عمر - ﵃ - والحسن (٦) وزيد بن علي (٧)، يدل عليه:\n_________\n= رقم (٤٨٠٩)، وباب: ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠)﴾، ٢/ ٢١١٣ رقم (٤٨٢٠)، وباب: ﴿يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١)﴾، ٢/ ٢١١٣ رقم (٤٨٢١)، وباب: ﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ (١٢)﴾، ٢/ ٢١١٤ رقم (٤٨٢٢)، وباب: ﴿أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَاءَهُمْ رَسُولٌ مُبِينٌ (١٣)﴾، ٢/ ٢١١٤ رقم (٤٨٢٣)، وباب: ﴿ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَجْنُونٌ (١٤)﴾، ٢/ ٢١١٤ رقم (٤٨٢٤)، وباب: ﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى﴾، ٢/ ٢١١٤ رقم (٤٨٢٥).\nوأخرجه مسلم في كتاب صفة القيامة والجنّة والنار، باب: الدخان ١٧/ ١٤٠ - ١٤١ - ١٤٢ - ١٤٣ جميعهم من طريق مسلم بن صبيح، به، بنحوه.\n(١) في (م): تكون.\n(٢) الحنيذ: ما يشوى من اللحم على الحجارة المحماة ومنه قول الله: ﴿جَاءَ بِعِجْلٍ حَنِيذٍ﴾. \"غريب الحديث\" للخطابي ٣/ ١٥١.\n(٣) في (م) و(ت): المؤمن.\n(٤) في (م)، (ت): له. وفي (ت) زيادة: النار.\n(٥) خصاص: الخُصّ: بَيْت يُعْمَل من الخشب والقَصَب وجمعه خِصَاص وأخْصَاص، سمي به لما فيه من الخِصاص وهي الفُرَج والأنْقاب. \"النهاية\" لابن الأثير ٢/ ٣٧.\n(٦) في الأصل، وهو: الحسين والمثبت من (م) و(ت).\n(٧) أخرج الطبري في \"تفسيره\" ٢٥/ ١١٣ قول ابن عباس وابن عمر والحسن بنحوه، =","vol":"23","page":514},{"text":"[٢٦٨٣] ما أنبأني عقيل (١)، أخبرني المعافى (٢)، حدثنا محمد بن جرير (٣)، حدثني عصام بن روّاد بن الجراح (٤)، حدثنا أبي (٥)، حدثنا سفيان بن سعيد (٦)، حدثنا منصور بن المعتمر (٧)، عن رِبعي بن حِراش (٨)، قال: سمعت حذيفة بن اليمان - ﵁ - يقول، قال رسول الله - ﷺ -: \"إنّ (٩) أول الآيات الدخان ونزول عيسى بن مريم ونار تخرج من قعر عدن أبين تسوق النّاس إلى المحشر تقيل معهم إذا قالوا\".\nقال حذيفة - ﵁ -: يا رسول الله وما الدخان؟ فتلا رسول الله - ﷺ - (هذِه الآية:) (١٠) ﴿فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُبِينٍ (١٠) يَغْشَى النَّاسَ هَذَا عَذَابٌ أَلِيمٌ (١١)﴾ \"يملأ ما بين المشرق والمغرب يمكُثُ أربعين\n_________\n= وذكرها ابن عطية في \"تفسيره\" ١٣/ ٢٦٥، وابن الجوزي في \"زاد المسير\" ٧/ ٣٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٣٣.\n(١) في (م) زيادة: بن محمد، وعقيل لم أجده.\n(٢) المعافى بن زكريا، ثقة.\n(٣) الطري، ثقة.\n(٤) العسقلاني، لينه أبو أحمد الحاكم، وذكره ابن حبان في \"الثقات\".\n(٥) صدوق اختلط بأخرة فترك، وفي حديثه عن الثوري ضعف شديد.\n(٦) سفيان الثوري، ثقة حافظ، إمام، حجة، وكان ربما دلس.\n(٧) ثقة، ثبت.\n(٨) في جميع النسخ: خراش، وهو تصحيف، والمثبت من كتب التراجم، وربعي ثقة عابد مخضرم.\n(٩) ليس في (م) و\"ت\".\n(١٠) من (م) و(ت).","vol":"23","page":515},{"text":"يومًا وليلةً، أما المؤمن فيصيبه منه (١) كهيئةِ الزكمة (٢)، وأما الكافر كمنزلة (٣) السَّكران يخرج من مِنخريه وأُذُنَيه ودُبُرِه\" (٤).\n[٢٦٨٤] وبه عن ابن جرير (٥)، حدثنا يعقوب (٦)، حدثنا ابن (٧) علية، عن (٨) ابن جريج (٩)، عن عبد الله بن أبي مليكة (١٠)، قال:\n_________\n(١) ليس في (ت).\n(٢) في (م): الزكام.\n(٣) في (م): كنزلة.\n(٤) [٢٦٨٣] الحكم على الإسناد:\nسنده ضعيف جدًا؛ روَّاد بن الجراح، اختلط بأخرة فترك، وحديثه عن الثوري فيه ضعف شديد، وشيخ المصنف لم أجده.\nوقد ضعفه الطبري ﵀ بعد ما ذكره فقال: وإنما لم أشهد له بالصحة لأن محمد بن خلف العسقلاني حدثني أنَّه سأل روادا عن هذا الحديث، هل سمعه من سفيان؟ فقال له: لا. فقلت له: فقرأته عليه؟ فقال: لا. فقلت له فقرئ عليه وأنت حاضر فأقر به؟ فقال: لا. فقلت له: فمن أين جئت به؟ قال: جاءني به قوم فعرضوه علي، وقالوا لي: اسمعه منا، فقرؤوه عليّ ثم ذهبوا، فحدثوا به عني. قال ابن كثير: وقد أجاد الطبري في هذا الحديث هاهنا فانه موضوع بهذا السند \"تفسير ابن كثير\" ٧/ ١٦٥.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ١١٣ وذكر في أوله: أول الآيات الدجال، ونزول .. ولم يذكر الدخان إلا في آخره، والبغوي في \"تفسيره\" ٧/ ٢٣٠ من طريق المصنف.\n(٥) الطبري، ثقة.\n(٦) يعقوب الدورقي، ثقة، وكان من الحفاظ.\n(٧) ليس في (م)، وهو إسماعيل بن إبراهيم بن مِقسَم الأسدي، ثقة حافظ.\n(٨) في (م): نا.\n(٩) عبد الملك بن عبد العزيز بن جُريج، ثقة فقيه فاضل وكان يدلس ويرسل.\n(١٠) عبد الله بن عبيد الله بن أبي مُليكة، أدرك ثلاثين من أصحاب النبي - ﷺ -، ثقة فقيه.","vol":"23","page":516},{"text":"غدوت على ابن عباس - ﵄ - (١) ذات يوم، فقال: ما نِمتُ الليلة حتّى أصبحت، قلت: لِمَ؟ قال: قالوا: طلع الكوكب ذو الذنب فخشيت أن يكون دُّخان (٢) قد طرق فما نِمتُ حتّى أصبحتُ (٣).\n﴿رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ (١٢)﴾\n\n<span data-type=\"title\" id=toc-4831>١٣ </span>- قوله ﷿: ﴿أَنَّى لَهُمُ الذِّكْرَى﴾\nمن أين لهم التذكرة والاتعاظ بعد نزول البلاء وحلول العذاب (٤) ﴿وَقَدْ جَاءَهُمْ رَسُولٌ مُبِينٌ﴾ محمّد - ﷺ -.\n_________\n(١) من (ت).\n(٢) في (م) و(ت): الدخان.\n(٣) [٢٦٨٤] الحكم على الإسناد:\nرجاله ثقات، عدا شيخ المصنف لم أجده.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٦، من طريق ابن جريج، به، بنحوه، والطبري في \"تفسيره\" ٢٥/ ١١٣، والحاكم في \"المستدرك\" ٤/ ٥٠٦ به، بنحوه، قال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه غير أنَّه على خلاف عبد الله بن مسعود وأن آية الدجال قد مضى، وعلق عليه الذهبي في التلخيص فقال: على شرط البخاري ومسلم.\nوأخرجه ابن أبي حاتم كما في \"تفسير ابن كثير\" ٧/ ١٦٦ من طريق ابن أبي مليكة، بمثله. وقال ابن كثير بعده: وهذا إسناد صحيح.\nوعزاه السيوطي في \"الدر\" ٥/ ٧٤٤ أيضًا لعبد بن حميد وابن المنذر.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٣٠، \"زاد المسير\" لابن الجوزي ٧/ ٣٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٣٢.","vol":"23","page":517},{"text":"<span data-type=\"title\" id=toc-4832>١٤ </span>- ﴿ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَجْنُونٌ (١٤)﴾ أي: يعلمه بشر (١)، مجنون (٢).\n\n<span data-type=\"title\" id=toc-4833>١٥ </span>- ﴿إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ (١٥)﴾\nإلى كفركم (٣)، وقال قتادة: عائدون في عذاب الله (٤).\n\n<span data-type=\"title\" id=toc-4834>١٦ </span>- قوله ﷿: ﴿يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى﴾ وهي (٥) يوم بدر\n﴿إِنَّا مُنْتَقِمُونَ﴾ هدْا قول أكثر العلماء (٦).\nوقال الحسن: هو يوم القيامة (٧).\nوروي، عن (٨) عكرمة، عن ابن عباس - ﵄ - قال (٩): قال ابن مسعود\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٣٠، \"زاد المسير\" لابن الجوزي ٧/ ٣٤١.\n(٢) ليس في (ت).\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٢٣٠، \"تفسير ابن الجوزي\" ٧/ ٣٤١ ونسبه لابن مسعود، \"لباب التأويل\" للخازن ٤/ ١١٣.\n(٤) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٧ بنحوه، والطبري ٢٥/ ١١٦.\n(٥) في (م): وهو، وفي (ت): هو.\n(٦) هذا قول الفراء في \"معاني القرآن\" ٣/ ٤٠، وذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٠٨، وقاله ابن قتيبة في \"غريب القرآن\" (٤٠٢)، وأخرجه الطبري في \"تفسيره\" ٢٥/ ١١٦ - ١١٧ عن ابن مسعود، ومجاهد، وأبو العالية، وابن عباس، وأُبي بن كعب، والضحاك، وابن زيد، وأورده السيوطي في \"الدر\" ٥/ ٧٤٥ وزاد نسبته إلى ابن أبي شيبة، وعبد بن حميد، وابن المنذر، وابن مردويه عن ابن مسعود - ﵁ -.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٥/ ١١٧ عن الحسن، وعزاه السيوطي في \"الدر\" ٥/ ٧٤٥ إلى عبد بن حميد.\n(٨) ليس في (ت).\n(٩) في هامش الأصل: روى عكرمة وابن عباس قالا.","vol":"23","page":518},{"text":"- ﵁ -: البطشةُ الكبرى يومَ بدرٍ، وأنا أقول: هي يوم القيامة (١).\n\n<span data-type=\"title\" id=toc-4835>١٧ </span>- ﴿وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَاءَهُمْ رَسُولٌ كَرِيمٌ (١٧)﴾ على الله، وهو موسى بن عمران (٢)، وقيل: شريف وسِيط (٣) في قومه (٤).\n\n<span data-type=\"title\" id=toc-4836>١٨ </span>- ﴿أَنْ أَدُّوا﴾ بأن (٥) ادفعوا (٦)\n﴿إِلَيَّ عِبَادَ اللَّهِ﴾ يعني بني إسرائيل، فلا تعذبهم (٧)\n﴿إِنِّي لَكُمْ رَسُولٌ أَمِينٌ﴾ على الوحي (٨).\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٥/ ١١٧.\nصحح الحافظ ابن كثير في \"تفسيره\" ٧/ ١٦٧ إسناده ورجحه، قال: والظاهر أن ذلك يوم القيمة، وإن كان يوم بدر يوم بطشة أيضًا، وكذا السيوطي صحح إسناده في \"الدر\" ٥/ ٧٤٥.\n(٢) في (م) و(ت) زيادة: (.\n(٣) في الأصل و(م): وسط، والمثبت من (ت) وكتب المصادر والمراجع.\n(٤) هذا القول هو أحد الأقوال التي قيلت في معنى ﴿كَرِيمٌ﴾.\nذكره الطبري في \"تفسيره\" ٢٥/ ١١٨، وابن الجوزي في \"زاد المسير\" ٧/ ٣٤٣، وأبي حيان في \"البحر المحيط\" ٨/ ٣٥ بنحوه ونسباه لأبي سليمان.\n(٥) ليس في (م).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٤٠، و\"تفسير الطبري\" ٢٥/ ١١٨، و\"المحرر الوجيز\" لابن عطية ١٣/ ٢٦٩.\n(٧) ورد هذا المعنى في أثر أخرجه الطبري في \"تفسيره\" ٢٥/ ١١٨ عن مجاهد، وقتادة، وابن زيد، وذكره البغوي في \"تفسيره\" ٧/ ٢٣٠ ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٦٩.\n(٨) \"الوجيز\" للواحدي ٢/ ٩٨٣، \"معالم التنزيل\" للبغوي ٧/ ٢٣٠، \"لباب التأويل\" للخازن ٤/ ١١٣.","vol":"23","page":519},{"text":"<span data-type=\"title\" id=toc-4837>١٩ </span>- ﴿وَأَنْ لَا تَعْلُوا﴾ تطغوا وتبغوا (١)\n﴿عَلَى اللَّهِ﴾ فتعصوه وتخالفوا أمره (٢)\n﴿إِنِّي آتِيكُمْ بِسُلْطَانٍ مُبِينٍ﴾ ببرهان (٣) بين، فتوعدوه بالقتل (٤). فقال:\n\n<span data-type=\"title\" id=toc-4838>٢٠ </span>- ﴿وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَنْ تَرْجُمُونِ (٢٠)﴾ تقتلون (٥) (٦).\nوقال قتادة: ترجمونني (٧) بالحجارة (٨).\nوقال (٩) ابن عباس - ﵄ -: تشتمون (١٠)، وتقولوا هذا (١١) ساحر (١٢).\n_________\n(١) انظر: \"تفسير الطبري\" ٢٥/ ١١٩.\n(٢) انظر: \"الوجيز\" للواحدي ٢/ ٩٨٣.\n(٣) في (ت): برهان.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٣١، \"لباب التأويل\" للخازن ٤/ ١١٣.\n(٥) في (م): تقتلوني.\n(٦) هذا قول الفراء في \"معاني القرآن\" ٣/ ٤٠، وابن قتيبة في \"تفسير غريب القرآن\" (٤٠٢)، وذكره الطبري في \"تفسيره\" ٢٥/ ١٢٠، والنحاس في \"معاني القرآن\" ٦/ ٤٠٢.\n(٧) في (م) و(ت): ترجمون.\n(٨) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٧، والطبري في \"تفسيره\" ٢٥/ ١١٩، وعزاه السيوطي في \"الدر\" ٥/ ٧٤٥ أيضًا لعبد بن حميد، وابن المنذر، وذكره أبو حيان في \"البحر المحيط\" ٨/ ٣٦ ورجحه.\n(٩) من (ت).\n(١٠) في (ت): تشتموني.\n(١١) في (م) و(ت): هو.\n(١٢) ذكره: البغوي في \"تفسيره\" ٧/ ٢٣١، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٣٥، وعزاه السيوطي في \"الدر\" ٥/ ٧٤٦ لابن جرير، وابن أبي حاتم، وابن مردويه، بلفظ: تشتمون.","vol":"23","page":520},{"text":"<span data-type=\"title\" id=toc-4839>٢١ </span>- ﴿وَإِنْ لَمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ﴾ فخلُّوا سبيلي غيرَ مرجومٍ باللسانِ ولا باليدِ (١)\n\n<span data-type=\"title\" id=toc-4840>٢٢ </span>- ﴿فَدَعَا رَبَّهُ أَنَّ هَؤُلَاءِ قَوْمٌ مُجْرِمُونَ﴾ مشركون، فقال الله تعالى له (٢):\n\n<span data-type=\"title\" id=toc-4841>٢٣ </span>- ﴿فَأَسْرِ بِعِبَادِي﴾ ببني إسرائيل (٣)\n﴿لَيْلًا إِنَّكُمْ مُتَّبَعُونَ﴾ يتبعكم فرعون وقومه (٤).\n\n<span data-type=\"title\" id=toc-4842>٢٤ </span>- ﴿وَاتْرُكِ الْبَحْرَ﴾ إذا قطعته أنت وأصحابك (٥)\n﴿رَهْوًا﴾ ساكنًا على حالته وهيئته التي كان عليها (حين دخلته) (٦) (٧) ﴿إِنَّهُمْ جُنْدٌ مُغْرَقُونَ﴾.\n_________\n= وقد رجح الطبري ﵀ في \"تفسيره\" ٢٥/ ١٢٠ أن الصواب من ذلك أن يقال: أن موسى ﵇ استعاذ بربه من كل معاني رجمهم سواء بالشتم، أو الرجم بالحجارة باليد.\n(١) \"تفسير الطبري\" ٢٥/ ١٢٠.\n(٢) انظر: \"الوجيز\" للواحدي ٢/ ٩٨٣، \"معالم التنزيل\" للبغوي ٧/ ٢٣١، \"زاد المسير\" لابن الجوزي ٧/ ٣٤٣.\n(٣) \"تفسير الطبري ٢٥/ ١٢٠، \"الوجيز\" للواحدي ٢/ ٩٨٤، \"معالم التنزيل\" للبغوي ٧/ ٢٣١.\n(٤) \"الوجيز\" للواحدي ٢/ ٩٨٤، \"معالم التنزيل\" للبغوي ٧/ ٢٣١، \"زاد المسير\" لابن الجوزي ٧/ ٣٤٣.\n(٥) \"تفسير الطبري\" ٢٥/ ١٢١، \"معالم التنزيل\" للبغوي ٧/ ٢٣١، \"لباب التأويل\" للخازن ٤/ ١١٤.\n(٦) ليس في (م).\n(٧) انظر: \"تفسير الطبري\" ٢٥/ ١٢١، \"معالم التنزيل\" للبغوي ٧/ ٢٣١.","vol":"23","page":521},{"text":"واختلفت (١) عبارات المفسرين في (٢) معنى الرهو:\nفروى الوالبي عن ابن عباس - ﵄ -، قال: (سمتًا) (٣) (٤) العوفي عنه: هو أن يُترك كما كان (٥).\nوقال (٦) كعب: طريقًا (٧).\nوقال (٨) الربيع (٩): سهلًا (١٠).\nوقال (١١) الضحاك (١٢): دَمِثًا (١٣) (١٤).\n_________\n(١) في (م): واختلف.\n(٢) في (م): على.\n(٣) في هامش الأصل و(م): سعيا، وفي (ت): سحتا.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢١، وابن أبي حاتم في \"تفسيره\" ١٠/ ٣٢٨٨، وابن عبد الحكم في \"فتوح مصر\" (ص ٢٤)، وعزاه السيوطي في \"الدر\" ٥/ ٧٤٦ أيضًا لابن المنذر.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢١ وزاد فإنهم لن يخلصوا من ورائه.\n(٦) من (ت).\n(٧) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢١، وابن أبي حاتم في \"تفسيره\" ١٠/ ٣٢٨٨، والحسين المروزي في \"زوائده\" على \"الزهد\" لابن المبارك ١/ ٤٩٦ برقم (١٤١٣).\n(٨) زيادة من (ت).\n(٩) في الأصل: ربيع.\n(١٠) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢١.\n(١١) زيادة من (ت).\n(١٢) في الأصل: ضحاك.\n(١٣) في (م): دشا.\n(١٤) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٢.","vol":"23","page":522},{"text":"وقال عكرمة: يبسًا (١) (٢). (ابن زيد: جرزًا) (٣).\nوقال قتادة: طريقًا يابسًا (٤).\nوأصل الرهو في كلام العرب: السكون (٥). قال الشاعر (٦):\nكأنَّما أهْلُ حُجْرٍ يَنْظُرُونَ مَتَى ... يَرَوْنَنِي خارِجا طَيْرٌ تَنَادِيد (٧)\nطَيرٌ رأَتْ بازِيا (٨) نَضْحُ (٩) الدّماءِ بِهِ ... و(١٠) أُمُّهُ خَرَجَتْ رَهْوَا إلى عِيدِ (١١)\n_________\n(١) في (م) زيادة: جددًا، وفي (ت) زيادة: جرذًا.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٢، وذكره القرطبي ١٦/ ١٣٧.\n(٣) ما بين القوسين ليس في (م)، (ت)، والقول لم أجده.\n(٤) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٨، أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٢ بنحوه، وعزاه السيوطي في \"الدر\" ٥/ ٧٤٦ لعبد بن حميد.\n(٥) \"تفسير الطبري\" ٢٥/ ١٢٢.\n(٦) انظر البيتين في \"معاني القرآن\" للفراء ٣/ ٤١ ونسبه لأبي ثروان، \"تفسير الطبري\" ٢٥/ ١٢٢، \"لسان العرب\" ٣/ ٤٢٠ لم ينسباه، وفيهما: (يناديد) بدل (تناديد).\n(٧) في الأصل: و(م): تباديد، والمثبت من (ت) وكتب المصادر.\nطير تناديد: إِذا تَفَرَّقُوا في كُلِّ وَجْهٍ. \"تاج العروس\" للزبيدي ٩/ ٢١٧.\n(٨) بازيًا: ضرب من الصقور يستخدم في الصيد. \"المعجم الوسيط\" ١/ ٧٦.\n(٩) نضح: النَّضْحُ الرَّشُّ، قال الغَنَوِيّ النَّضْح والنَّضْخُ وهو فيما بأن أَثره وما رق بمعنى واحد. \"لسان العرب\" ٢/ ٦١٨.\n(١٠) في (م): أو.\n(١١) في البيتين إقواء (وهو اختلاف حركة الروي في قصيدة واحدة) ... انظر \"الكافي في العروض والقوافي\" للتبريزي (١٦٠).","vol":"23","page":523},{"text":"يعني: على سكون (١).\n\n<span data-type=\"title\" id=toc-4843>٢٥ </span>- ﴿كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ (٢٥) وَزُرُوعٍ وَمَقَامٍ﴾\nمجلس (٢) ﴿كَرِيمٍ﴾ شريف (٣) (٤)، وإنّما سماه كريمًا لأنّه مجلس الملوك (٥).\nقال (٦) مجاهد وسعيد بن جبير (٧): هي المنابر (٨).\nوقال قتادة: الكريم الحسن (٩).\n\n<span data-type=\"title\" id=toc-4845>٢٧ </span>- ﴿وَنَعْمَةٍ﴾ وسعة ﴿كَانُوا فِيهَا فَاكِهِينَ﴾ ناعمين (١٠).\n_________\n(١) \"تفسير الطبري\" ٢٥/ ١٢٢.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢٣١، \"لباب التأويل\" للخازن ٤/ ١١٤.\n(٣) ليس في (م).\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٢٣١، \"لباب التأويل\" للخازن ٤/ ١١٤.\n(٥) \"تفسير الطبري\" ٢٥/ ١٢٣.\n(٦) في (م) و(ت): قاله.\n(٧) في (م) و(ت). قالا.\n(٨) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٣ عنهما، وذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ٢٧٥ وزاد نسبته لابن عباس وضعفه، وابن كثير في \"تفسيره\" ٧/ ١٦٨.\n(٩) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٣، وعزاه السيوطي في \"الدر\" ٥/ ٧٤٧ إلى عبد بن حميد وابن المنذر، وذكره البغوي في \"تفسيره\" ٧/ ٢٣١، وابن عطية في \"المحرر الوجيز\" ١٣/ ٢٧٥.\n(١٠) ورد هذا المعنى في أثر أخرجه الطبري عن قتادة ٢٥/ ١٢٣، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٥٢، والبغوي في \"تفسيره\" ٧/ ٢٣١.","vol":"23","page":524},{"text":"فكهين: أشرين، بطرين (١)، معجبين (٢) بذلك.\n\n<span data-type=\"title\" id=toc-4846>٢٨ </span>- ﴿كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ (٢٨)﴾ يعني (٣): بني إسرائيل (٤).\nنظيره قوله تعالى: ﴿وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ﴾ (٥) الآية.\n\n<span data-type=\"title\" id=toc-4847>٢٩ </span>- قوله ﴿فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ﴾\nوذلك أن المؤمن إذا مات بكت عليه السّماء والأرض أربعين صباحًا (٦). وقال عطاء في هذِه الآية: بكاؤها حمرة أطرافها (٧).\nوقال السدي: لما قتل الحسين بن علي (بن أبي طالب) (٨) - ﵄ - بكت عليه السّماء، وبكاؤها حمرتها (٩).\n_________\n(١) يشير المصنف إلى القراءة الأخري ومعناها، لقوله تعالى: ﴿فَاكِهِينَ﴾ وهي (فكهين) قرأ بها أبو رجاء العطاردي، والحسن، وأبو جعفر المدني. انظر: \"تفسير الطبري\" ٢٥/ ١٢٣، \"البحر المحيط\" ٨/ ٣٦، \"النشر\" لابن الجزري (ص ٦٢٠)، \"إتحاف فضلاء البشر\" (ص ٤٩٩).\n(٢) \"النكت والعيون\" ٥/ ٢٥٢.\n(٣) ليس في (م) و(ت).\n(٤) ورد هذا المعنى في أثر أخرجه الطبري عن قتادة ٢٥/ ١٢٤، وذكره الواحدي في \"الوجيز\" ٢/ ٩٨٤، والبغوي في \"تفسيره\" ٧/ ٢٣٢.\n(٥) الأعراف: ١٣٧، وفي (م) اقتصر على قوله: وأورثنا.\n(٦) ورد هذا المعنى في أثر أخرجه الطبري ٢٥/ ١٢٥، وابن أبي شيبة في \"مصنفه\" ١٣/ ٥٧٠، وأبو نعيم في \"الحلية\" ٣/ ٢٩٧، والبيهقي في \"شعب الإيمان\" ٣/ ١٨٣ برقم (٣٢٨٩) جميعهم عن مجاهد، دون قوله: السماء.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٤.\n(٨) ليس في (م) و(ت).\n(٩) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٤، وذكره البغوي في \"تفسيره\" ٧/ ٢٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٤١، وابن كثير في \"تفسيره\" =","vol":"23","page":525},{"text":"[٢٦٨٥] أخبرني أبو بكر الجوزقي (١)، أخبرنا أبو العباس الدَّغولي (٢)، أخبرنا أبو بكر بن أبي خُثَيمَة (٣)، حدثنا خالد بن خداش (٤)، حدثنا حماد بن زيد (٥)، عن هشام (٦)، عن محمد -يعني (٧): ابن سيرين (٨) - قال: أخبرونا أنّ الحُمرة التي (٩) مع الشفق (١٠) (لم تكن حتّى) (١١) قتل (١٢) الحسين - ﵁ - (١٣).\n_________\n= ٧/ ١٦٩ ولم ينسبه للسدي، وبعد أن ذكر عددًا من الآثار في ذلك ثم قال معلقا: وفي كل من ذلك نظر، والظاهر أنَّه من سخف الشيعة وكذبهم ليعظموا الأمر ولا شك أنَّه عظيم، ولكن لم يقع هذا الَّذي اختلقوه وكذبوه وقد وقع ما هو أعظم من قتل الحسين - ﵁ - ولم يقع شيء مما ذكروه .. وهذا رسول الله - ﷺ -، وهو سيد البشر في الدنيا والآخرة، يوم مات لم يكن شيء مما ذكروه .. باختصار\n(١) محمد بن عبد الله بن محمد الشيباني، ثقة.\n(٢) محمد بن عبد الرحمن بن محمد السَّرخسي، إمام حافظ مجود.\n(٣) أحمد بن زهير بن حرب الإمام، البغدادي، ثقة حافظ متقن.\n(٤) خالد بن خِداش بن عجلان الأزدي المُهَلبي مولاهم، أبو الهيثم البصري. قال أبو حاتم: صدوق، قال يحيى بن معين: قد كتبت عنه ينفرد عن حماد بن زيد بأحاديث، وقال ابن حجر: صدوق يخطئ (ت ٢٢٤ هـ).\nانظر: \"الجرح والتعديل\" ٣/ ٣٢٧ (ت ١٤٦٨)، \"الكاشف\" للذهبي ١/ ٣٦٣.\n(٥) الأزدي الجَهضمي، ثقة ثبت فقيه.\n(٦) هشام بن حَسان الأزدي، ثقة من أثبت الناس في ابن سيرين.\n(٧) ليس في (م).\n(٨) ثقة ثبت.\n(٩) ليس في (ت)\n(١٠) في (ت): الشفوق.\n(١١) ليس في (م)\n(١٢) زاد في (م) قبلها: من.\n(١٣) [٢٦٨٥] الحكم على الإسناد:\nفيه خالد بن خداش صدوق يخطئ. =","vol":"23","page":526},{"text":"[٢٦٨٦] وبه عن ابن (١) أبي خيثمة (٢)، حدثنا أبو سلمة (٣)، حدثنا حماد بن سلمة (٤)، حدثنا سليم القاص (٥)، قال: مطرنا دمًا أيام قُتِل الحسين - ﵁ - (٦).\n[٢٦٨٧] وأخبرنا أبو عبد الله الفنجوي (٧)، حدثنا أبو علي المُقرئ (٨)، حدثنا أبو يعلى الموصلي (٩)، حدثنا (أحمد بن إسحاق\n_________\n= التخريج:\nأخرجه ابن عساكر في \"تاريخ دمشق\" ١٤/ ٢٢٨ من طريق حماد بن زيد به، بنحوه، وذكره إسماعيل حقي في \"تفسيره\" ١٣/ ٢٧٢.\n(١) ليس في (م)\n(٢) ثقة، حافظ، متقن.\n(٣) منصور بن سلمة الخزاعي، ثقة ثبت حافظ.\n(٤) البصري، ثقة عابد، أثبت الناس في ثابت، تغير حفظه بأخرة.\n(٥) في الأصل: القاضي، والمثبت من (م) و(ت)، وهو أبو إبراهيم، روى عنه إسماعيل ابن علية، وحماد. قال ابن حبان: يخطئ. انظر: \"الجرح والتعديل\" ٤/ ٩٤١، \"الثقات\" لابن حبان ٤/ ٣٢٩.\n(٦) [٢٦٨٦] الحكم على الإسناد:\nسنده ضعيف؛ سليم القاص يخطئ. وقد ذكر الإمام ابن تيمية أن هذِه الروايات كذب. انظر: \"منهاج السنة\" ٤/ ٥٦٠.\nالتخريج:\nأخرجه ابن سعد في \"الطبقات \"كما في الجزء المتمم ١/ ٥٠٥ من طريق حماد به، وذكره البخاري في \"التاريخ الكبير\" ٤/ ١٢٩، ابن أبي حاتم في \"الجرح والتعديل\" ٤/ ٢١٦.\n(٧) الحسين بن محمد بن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٨) الحسين بن محمد بن حبش، ثقة مأمون.\n(٩) أحمد بن علي بن المثنى التميمي، ثقة.","vol":"23","page":527},{"text":"البصري (١)، حدثنا مكي بن إبراهيم (٢» (٣)، حدثنا موسى بن عبيدة الربذي (٤)، حدثنا يزيد (٥) الرقاشي (٦)، عن أنس بن مالك - ﵁ -، عن النبي - ﷺ - أنّه قال: \"ما من عبد إلّا وله بابان في السّماء (٧)، باب يخرج منه رزقه، وباب يدخل فيه عمله وكلامه، فإذا مات فقداه وبكيا عليه\"، وتلا هذِه الآية: ﴿فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ﴾ (٨)،\n_________\n(١) في الأصل: النصري. وهو تصحيف، والمثبت من (ت) وأحمد ترجمه ابن حبان في \"الثقات\" ٨/ ٢٤ فقال: أحمد بن إسحاق أبو عبد الله الجوهري، يروي عن المكي بن إبراهيم، حدثنا عنه أبو يعلى.\n(٢) الحنظلي، أبو السكن البلخي، ثقة ثبت.\n(٣) ما بين القوسين ليس في (م)\n(٤) في الأصل: الزيدي، وفي (م): الزبدي، وهو تصحيف، والمثبت من (ت) وهو ضعيف.\n(٥) في الأصل: زيد. وهو تصحيف، والمثبت من (م) و(ت).\n(٦) يزيد بن أبان الزَقَاشِي، ضعيف زاهد.\n(٧) في (م) و(ت): في السماء بابان.\n(٨) [٢٦٨٧] الحكم على الإسناد:\nسنده ضعيف؛ موسى بن عبيد والرقاشي ضعيفان.\nالتخريج:\nأخرجه الترمذي في \"سننه\" (٣٢٥٥) كتاب: تفسير القرآن عن رسول الله -ﷺ-، باب: ومن سورة الدخان، من طريق موسى بن عبيد، به، بنحوه، وقال: هذا حديث غريب لا نعرفه مرفوعا إلا من هذا الوجه، وموسى بن عبيدة ويزيد بن أبان الرقاشي يضعفان في الحديث.\nوأبو يعلى في \"مسنده\" ٧/ ١٦٠ برقم (٤١٣٣) ومن طريقه أخرجه المصنف، وأبو نعيم في \"حلية الأولياء\" ٣/ ٥٣ من طريق موسى بن عبيد، به، بنحوه، =","vol":"23","page":528},{"text":"وذلك أنّهم لم يكونوا يعملون على الأرض عملًا صالحًا تبكي عليهم، ولم يصعد لهم إلى السّماء من كلامهم ولا من (١) عملهم كلام طيب، ولا عمل صالح فتفقدهم فتبكي عليهم.\n[٢٦٨٨] وأخبرني عقيل بن محمد (٢) أنّ المعافى بن زكريا (٣) أخبره، عن محمد بن جرير (٤)، حدثنا يحيى بن طلحة (٥)، حدثنا عيسى بن يونس (٦)، عن صفوان بن عَمرو (٧)، عن شريح بن عبيد (٨) الحضرمي قال: قال رسول الله - ﷺ -: \"إنّ الإسلام بدأ غريبًا، وسيعود غريبًا، ألا لا (٩) غربة على مؤمن، ما مات مؤمن في غربة\n_________\n= والبغوي في \"تفسيره\" ٧/ ٢٣٢ من طريق المصنف، والحديث ضعفه أيضًا الألباني في \"الضعيفة\" (٤٤٩١).\n(١) من (ت).\n(٢) الإستراباذي، لم أجده.\n(٣) فقيه، حافظ، ثقة.\n(٤) الطبري، ثقة.\n(٥) يحيى بن طلحة بن أبي كثير اليربُوعي، أبو زكريا الكوفي، روى عن ابن عيينة، الفضل بن دكين، وغيرهما.\nقال النسائي: ليس بشيء، وقال ابن حجر: لين الحديث، من العاشرة.\nانظر: \"الجرح والتعديل\" ٩/ ١٦٠ (ت ٣٦٦)، \"الكاشف\" للذهبي ٢/ ٣٦٨.\n(٦) عيسى بن يونس بن أبي إسحاق السبيعي، ثقة مأمون.\n(٧) السَّكسَكي، أبو عمرو الحِمصي، ثقة.\n(٨) في (م): عبد الله، وشريح ثقة، وكان يرسل كثيرًا.\n(٩) ليس في (م)","vol":"23","page":529},{"text":"غابت عنه فيها بواكيه، إلّا بكت عليه السّماء والأرض\" (١)، ثمّ قرأ رسول الله - ﷺ -: ﴿فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ﴾، ثمّ قال: \"إنّهما لا تبكيان (٢) على الكافر\" (٣).\n﴿وَمَا كَانُوا مُنْظَرِينَ﴾\n\n<span data-type=\"title\" id=toc-4848>٣٠ </span>- قوله تعالى: ﴿وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ (٣٠)﴾ (٤)\nبقتل الأبناء واستحياء النساء (٥).\n\n<span data-type=\"title\" id=toc-4849>٣١ </span>- ﴿مِنْ فِرْعَوْنَ إِنَّهُ كَانَ عَالِيًا مِنَ الْمُسْرِفِينَ (٣١)﴾.\n_________\n(١) ليس في (م)\n(٢) في (م) و(ت): يبكيان.\n(٣) [٢٦٨٨] الحكم على الإسناد:\nسنده ضعيف؛ لأجل إرسال شريح، وفيه أيضًا شيخ المصنف لم أجده، ويحيى بن طلحة لين الحديث.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٥، والبيهقي في \"شعب الإيمان\" ٧/ ١٧٢ برقم (٩٨٨٨) من طريق صفوان، به، بنحوه وقال: هكذا وجدته مرسلا، وعزاه السيوطي في \"الدر\" ٥/ ٧٤٨ لابن أبي الدنيا. وقوله -ﷺ-: \"إنّ الإسلام بدأ غريبًا، وسيعود غريبًا\" أخرجه مسلم في كتاب: الإيمان، باب: بيان أن الإسلام بدأ غريبا وسيعود غريبا رقم (١٤٧)\n(٤) في (م) زيادة: يعني.\n(٥) ورد هذا المعنى في أثر أخرجه الطبري عن قتادة ٢٥/ ١٢٦، وذكره البغوي في \"تفسيره\" ٧/ ٢٣٢، وابن الجوزي في \"تفسيره\" ٧/ ٣٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٤٢ ثلاثتهم بزيادة والتعب في العمل.","vol":"23","page":530},{"text":"<span data-type=\"title\" id=toc-4850>٣٢ </span>- قوله (١) تعالى ﴿وَلَقَدِ اخْتَرْنَاهُمْ﴾ يعني: موسى (٢)، وبني إسرائيل (٣) (٤).\n﴿عَلَى عِلْمٍ﴾ منّا بهم (٥) فضلتكم ﴿عَلَى الْعَالَمِينَ﴾ يعني: عالمي (٦) زمانهم (٧).\n\n<span data-type=\"title\" id=toc-4851>٣٣ </span>- ﴿وَآتَيْنَاهُمْ مِنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُبِينٌ (٣٣)﴾\nقال قتادة: نعمة بيّنة حين فلق لهم البحر وظلّل عليهم الغمام وأنزل عليهم المن والسّلوى (٨).\nوقال ابن زيد: ابتلاهم بالرخاء والشدة، وقرأ: ﴿وَنَبْلُوكُمْ بِالشَّرِّ\n_________\n(١) من (ت)\n(٢) في (م) زيادة. وقوله (موسى) ليس في (ت).\n(٣) في (ت): يعني مؤمني بني إسرائيل.\n(٤) انظر: \"تفسير الطبري\" ٢٥/ ١٢٧، \"الوجيز\" للواحدي ٢/ ٩٨٥، \"زاد المسير\" لابن الجوزي ٧/ ٣٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٤٢ جميعهم بدون ذكر موسى ﵇.\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ١٢٧، \"الوجيز\" للواحدي ٢/ ٩٨٥، \"معالم التنزيل\" للبغوي ٧/ ٢٣٢.\n(٦) في (م): عالم.\n(٧) ورد هذا المعني في أثر أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٨، والطبري في \"تفسيره\" ٢٥/ ١٢٧ كلاهما عن قتادة، وذكره الواحدي في \"الوجيز\" ٢/ ٩٨٥، وابن الجوزي في \"زاد المسير\" ٧/ ٣٤٧، وأبو حاتم في \"البحر المحيط\" ٨/ ٣٨.\n(٨) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٧ بنحوه، وعزاه السيوطي في \"الدر\" ٥/ ٧٤٩ أيضًا عبد بن حميد وابن المنذر، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٥٤، والبغوي في \"تفسيره\" ٧/ ٢٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٤٣.","vol":"23","page":531},{"text":"وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ﴾ (١) (٢).\n\n<span data-type=\"title\" id=toc-4852>٣٤ </span>- ﴿إِنَّ هَؤُلَاءِ﴾ يعني: مشركي مكّة (٣)\n\n<span data-type=\"title\" id=toc-4853>٣٥ </span>- ﴿لَيَقُولُونَ (٣٤) إِنْ هِيَ إِلَّا مَوْتَتُنَا الْأُولَى وَمَا نَحْنُ بِمُنْشَرِينَ (٣٥)﴾\nبمبعوثين بعد موتتنا (٤).\n\n<span data-type=\"title\" id=toc-4854>٣٦ </span>- ﴿فَأْتُوا بِآبَائِنَا﴾ الّذين ماتوا (٥)\n﴿إِنْ كُنْتُمْ صَادِقِينَ﴾ أنَّا نُبعث أحياء بعد الموت (٦).\n\n<span data-type=\"title\" id=toc-4855>٣٧ </span>- ﴿أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ﴾\nقال قتادة: هو تبّع الحميري، وكان سار بالجيوش حتّى حيّر الحيرة، وبنى سمرقند، وكان إذا كتب، كَتابا كتب باسم الَّذي ملك برًا وبحرًا وضحًا وريحًا (٧).\n_________\n(١) الأنبياء: ٣٥.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٧ مطولا، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٥٤، والبغوي في \"تفسيره\" ٧/ ٢٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٤٣.\n(٣) انظر: \"الوجيز\" للواحدي ٢/ ٩٨٥، \"النكت والعيون\" للماوردي ٥/ ٢٥٥، \"معالم التنزيل\" للبغوي ٧/ ٢٣٣.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٢٥٥، \"معالم التنزيل\" للبغوي ٧/ ٢٣٣، \"زاد المسير\" لابن الجوزي ٧/ ٣٤٧.\n(٥) \"الوجيز\" للواحدي ٢/ ٩٨٥، \"معالم التنزيل\" للبغوي ٧/ ٢٣٣.\n(٦) انظر المصدر السابق\n(٧) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٢٨ بنحوه، وفيه أنَّه هدم سمرقند، وذكره البغوي في \"تفسيره\" ٧/ ٢٣٣ مختصرا، وحكاه القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٤٦ عن الثعلبي مختصرا.","vol":"23","page":532},{"text":"وذكر لنا أنّ كعبًا يقول: ذمَّ الله تعالى قومهُ ولم يذمّهُ (١).\nوكانت عائشة - ﵂ - تقول: لا تسبوا تُبَّعًا فإنه كان رجلًا صالحًا (٢).\nوقال سعيد بن جبير: هو الذي كسا البيت (٣).\n[٢٦٨٩] أخبرنا أبو عبد الله بن فنجويه الدينوري (٤)، حدثنا أبو بكر بن مالك القطيعي (٥)، حدثنا عبد الله (بن أحمد بن حنبل) (٦)، حدثني أبي (٧)، حدثنا حسن بن موسى (٨)، حدثنا ابن لهيعة (٩)، حدثنا أبو زرعة عمرو بن جابر (١٠)، عن سهل بن\n_________\n(١) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٨، وذكره: الطبري في \"تفسيره\" ٢٥/ ١٢٨ بنحوه، والبغوي في \"تفسيره\" ٧/ ٢٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٤٦.\n(٢) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٨، والطبري في \"تفسيره\" ٢٥/ ١٢٩، والحاكم في \"المستدرك\" ٢/ ٤٨٨ وزاد: ألا ترى أن الله تعالى ذم قومه ولم يذمه، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي، وذكره الطبري في \"تفسيره\" ٢٥/ ١٢٨ وابن كثير في \"تفسيرة\" ٧/ ١٧٢، والبغوي في \"تفسيره\" ٧/ ٢٣٤.\n(٣) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٨، والطبري في \"تفسيره\" ٢٥/ ١٢٩، وا بن عساكر في \"تاريخ دمشق\" ١١/ ٧.\n(٤) ليس في (م) وهو ثقة صدوق، كثير الرواية للمناكير.\n(٥) أحمد بن جعفر القطيعي، ثقة.\n(٦) ما بين القوسين ليس في (م) و(ت)، وعبد الله ثقة.\n(٧) إمام ثقة حافظ فقيه حجة.\n(٨) الأشيب، أبو علي البغدادي، ثقة.\n(٩) صدوق، خلط بعد احتراق كتبه.\n(١٠) عمرو بن جابر الحضرمي، أبو زرعة المصري، قال الإمام أحمد: يروى أحاديث =","vol":"23","page":533},{"text":"سعد (١)، قال: سمعت رسول الله - ﷺ - يقول: \"لا تسبوا تُبَّعًا، فإنَّه قد كان أسلم\" (٢).\n_________\n= مناكير. قال ابن لهيعة: شيخ أحمق، كان يقول إن عليا في السحاب. وقال ابن حجر: ضعيف شيعي، مات بعد العشرين ومئة.\nانظر: \"الجرح والتعديل\" ٦/ ٢٢٣ (ت ١٢٤٠)، \"الكاشف\" للذهبي ٢/ ٧٣.\n(١) صحابي مشهور.\n(٢) [٢٦٨٩] الحكم على الإسناد:\nسنده ضعيف؛ لأجل ابن لهيعة، وشيخه عمرو بن جابر.\nالتخريج:\nأخرجه الإمام أحمد في \"مسنده\" برقم (٢٣٢٦٨، ٢٢٨٨٠) من طريق حسن بن موسى، به بمثله.\nوأبو بكر الروياني في \"مسنده\" ٢/ ٢٣٢ برقم (١١١٣) من طريق ابن لهيعة، به، بنحوه.\nوأخرجه ابن أبي حاتم كما في \"تفسير ابن كثير\" ٧/ ١٧٢ من طريق ابن لهيعة، به، بمثله.\nوالطبراني في \"المعجم الكبير\" ٦/ ٢٠٣ برقم (٦٠١٣) من طريق ابن لهيعة، به، بنحوه، وأخرجه في \"المعجم الأوسط\" ٣/ ٣٢٣ برقم (٣٢٩٠) من طريق ابن لهيعة به، بنحوه.\nوالبغوي في \"معالم التنزيل\" ٧/ ٢٣٤ من طريق المصنف.\nوابن عساكر في \"تاريخ دمشق\" ١١/ ٦ من طريق عبد الله بن أحمد به، بنحوه.\nوعزاه السيوطي في \"الدر\" ٥/ ٧٥٠ لابن أبي حاتم وابن مردويه.\nقال ابن حجر في \"الكافي الشاف\" (ص ١٤٨): وفيه ابن لهيعة عن عمرو بن جابر وهما ضعيفان، وقال الهيثمي في \"مجمع الزوائد\" ٨/ ٧٦: رواه الطبراني في \"الكبير\" و\"الأوسط\" وفيه عمرو بن جابر وهو كذاب، وله شاهد من حديث ابن عباس، أخرجه الطبراني في \"المعجم الكبير\" ١١/ ٢٩٦ رقم (١١٧٩٠)، =","vol":"23","page":534},{"text":"[٢٦٩٠] وأخبرنا ابن فنجويه (١)، حدثنا ابن شنبه (٢)، حدثنا محمد ابن علي بن سالم الهمداني (٣)، حدثنا أبو الأزهر (أحمد بن الأزهر) (٤) النيسابوري، حدثنا عبد الرزاق (٥)، أخبرنا معمر (٦)، عن ابن (٧) أبي\n_________\n= و\"الأوسط\" ٢/ ١١٢ رقم (١٤١٩)، والخطيب في \"تاريخ بغداد\" ٣/ ٢٠٥ (ت ١٢٥٠)، وابن عساكر في \"تاريخه\" ١١/ ٦ - إلا أن في سنده أحمد بن محمد ابن عبد الله بن أبي بزة، قال أبو حاتم ضعيف الحديث. انظر: \"الجرح والتعديل\" ٢/ ٧١/ (ت ١٢٩).\nوقد حسن الحديث البوصيري في \"إتحاف الخيرة\" ٥/ ١٣٢، وقال محقق \"المسند\": حسن لغيره، والألباني في \"السلسلة الصحيحة\" ٥/ ٢٥٢، والذي يظهر أنه حسن لشواهد منها: قول عائشة ﵂ الذي مر معنا، وحديث وهب بن منبه، الذي أخرجه ابن عساكر في \"تاريخه\" ١١/ ٦ بلفظ: \"نهى رسول الله - ﷺ - الناس عن سب أسعد وهو تبع، قلنا: يا أبا عبد الله وما كان أسعد؟ قال: كان على دين إبراهيم ﵇ وكان إبراهيم يصلي كل يوم صلاة ولم تكن شريعة).\nقال الألباني: فهو شاهد مرسل جيد. انظر: \"السلسلة الصحيحة\" ٥/ ٥٤٩ رقم (٢٤٢٣).\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) عبيد الله بن محمد بن شنبة، لم أجد فيه جرحا أو تعديل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ما بين القوسين من (ت)، وهو صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٥) الصنعاني، ثقة حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٦) معمر بن راشد، ثقة ثبت فاضل، إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئا، وكذا فيما حدث به بالبصرة.\n(٧) ليس في (م)","vol":"23","page":535},{"text":"ذئب (١)، عن المقبري (٢) عن أبي هريرة - ﵁ -، قال: قال رسول الله - ﷺ -: \"ما أدري تُبِّع نبي (٣)، أو غير نبي\" (٤).\n﴿وَالَّذِينَ مِنْ قَبْلِهِمْ﴾ من الأمم الخالية الكافرة (٥) (٦).\n\n<span data-type=\"title\" id=toc-4856>٣٨ </span>- ﴿أَهْلَكْنَاهُمْ إِنَّهُمْ كَانُوا مُجْرِمِينَ (٣٧) وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ (٣٨) مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ <span data-type=\"title\" id=toc-4857>(٣٩)</span>\n\n<span data-type=\"title\" id=toc-4858>٤٠ </span>- قوله تعالى: ﴿إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ (٤٠) يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئًا﴾\n_________\n(١) محمد بن عبد الرحمن العامري، ثقة فقيه فاضل.\n(٢) في المقري. وهو سعيد بن أبي سعيد، ثقة تغير قبل موته بأربع سنين.\n(٣) في (م) و(ت): نبيا كان.\n(٤) [٢٦٩٠] الحكم على الإسناد:\nابن شنبة، ومحمد بن علي لم أجد فيهما جرحًا أو تعديل.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسيره\" ١٠/ ٣٢٨٩ برقم (١٨٥٥٦) من طريق معمر، أخرجه الحاكم في \"المستدرك\" ١/ ٩٢ برقم (١٠٤/ ١٠٤) كتاب الإيمان، من طريق عبد الرزاق، به، بنحوه مطولا. وقال: هذا حديث صحيح على شرط الشيخين ولا أعلم له علة ولم يخرجاه ووافقه الذهبي في التلخيص.\nوالبغوي في \"معالم التنزيل\" ٧/ ٢٣٥ من طريق المصنف.\n(٥) ليس في (م).\n(٦) انظر: \"تفسير الطبري\" ٢٥/ ١٢٩، \"الوجيز\" للواحدي ٢/ ٩٨٥، \"معالم التنزيل\" للبغوي ٧/ ٢٣٥.","vol":"23","page":536},{"text":"لا يدفع ابن عم عن ابن عمه، ولا صديق عن صديقه (١).\n﴿وَلَا هُمْ يُنْصَرُونَ﴾\n\n<span data-type=\"title\" id=toc-4860>٤٢ </span>- ﴿إِلَّا مَنْ رَحِمَ اللَّهُ﴾ اختلف النحاة في محل (مَن):\nفقال قوم (٢): محله رفع بدلًا من الاسم المضمر في ﴿وَيُنْصَرُونَ﴾ (٣).\nوإن شئت جعلته ابتداء، وأضمرت خبره، تريد (٤): إِلاَّ مَن رّحم الله.\n(فيغني عنه ويشفع له (٥).\nوإن شئت جعلته نصبًا على الاستثناء والانقطاع عن أول الكلام تريد اللَّهُم إلا من رحم الله) (٦) (٧).\n﴿إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ﴾\n\n<span data-type=\"title\" id=toc-4861>٤٣ </span>- قوله ﷿: ﴿إِنَّ شَجَرَتَ الزَّقُّومِ (٤٣) طَعَامُ الْأَثِيمِ <span data-type=\"title\" id=toc-4862>(٤٤)﴾</span>\n_________\n(١) انظر: \"تفسير الطبري\" ٢٥/ ١٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٤٨.\n(٢) في (م) و(ت): بعضهم.\n(٣) انظر: \"معاني القرآن\" للأخفش ٢/ ٤٧٥، \"تفسير الطبري\" ٢٥/ ١٣٠ ونسبه لبعض نحوي البصرة، \"إعراب القران\" للنحاس ٤/ ١٣٣، \"التبيان في إعراب القرآن\" للعكبري ٢/ ١١٤٨.\n(٤) في (ت): يريد.\n(٥) انظر: \"معاني القرآن\" للأخفش ٢/ ٤٧٥، \"تفسير الطبري\" ٢٥/ ١٣٠ ورجحه، \"إعراب القرآن\" للنحاس ٤/ ١٣٣.\n(٦) ما بين القوسين ليس في (م).\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ٤٢، \"تفسير الطبري\" ٢٥/ ١٣٠، \"الدر المصون\" للسمين الحلبي ٩/ ٦٢٧ ونسبه للكسائي.","vol":"23","page":537},{"text":"الفاجر (١)، وهو أبو جهل (بن هشام) (٢) (٣).\n[٢٦٩١] أنبأني عقيل بن محمد (٤)، أخبرنا المعافى بن زكريا (٥)، حدثنا محمد بن جرير (٦)، حدثنا أبو السائب (٧)، حدثنا أبو (٨) معاوية (٩)، عن الأعمش (١٠)، عن إبراهيم (١١)، عن همام بن الحارث (١٢)، قال: كان أبو الدرداء - ﵁ - (١٣) يُقرئ رجلًا: ﴿إِنَّ\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٤٢، \"القرآن\" لابن قتيبة (ص ٤٠٣)، \"زاد المسير\" لابن الجوزي ٧/ ٣٤٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٤٩.\n(٢) ليس في (م) و(ت).\n(٣) هذا قول لابن زيد أخرجه عنه الطبري في \"تفسيره\" ٢٥/ ١٣١، وقول لسعيد بن جبير أخرجه عنه الخطيب البغدادي في \"تاريخه\" ٦/ ٢٦٤ (ت ٣٢٩٧) وعزاه السيوطي في \"الدر\" ٥/ ٧٥٢ لابن أبي حاتم، وذكره دون نسبة الواحدي في \"الوجيز\" ٢/ ٩٨٦، والبغوي في \"تفسيره\" ٧/ ٢٣٥، وذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ٢٨٤، وأبو حيان في \"البحر المحيط\" ٨/ ٤٠ منسوبا إلى ابن زيد.\n(٤) الإستراباذي، لم أجده.\n(٥) حافظ، ثقة.\n(٦) الطبري، حافظ، ثقة.\n(٧) سَلم بن جُنادة السُّوائي، ثقة، ربما خالف.\n(٨) ليس في (م).\n(٩) محمد بن خازم الضَّرير، ثقة، أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره، وقد رمي بالإرجاء.\n(١٠) سليمان بن مهران، ثقة حافظ، لكنه يدلس.\n(١١) إبراهيم بن يزيد النخعي، ثقة، إلا أنه يرسل كثيرا.\n(١٢) النخعي الكوفي، ثقة عابد.\n(١٣) من (ت)، وهو صحابي مشهور.","vol":"23","page":538},{"text":"شَجَرَتَ الزَّقُّومِ (٤٣) طَعَامُ الْأَثِيمِ﴾ فجعل الرجل يقول: طعام اليتيم، فلما أكثر عليه أبو الدرداء - ﵁ -، فرآه لا يفهم. قال: قل إِنَّ شجرت الزقوم طعام الفاجر (١).\n\n<span data-type=\"title\" id=toc-4863>٤٥ </span>- ﴿كَالْمُهْلِ يَغْلِي﴾\nبالياء ابن كثير وحفص، ورويس (٢) (٣)، جعلوا الفعل للمُهل (٤)،\n_________\n(١) [٢٦٩١] الحكم على الإسناد:\nرجاله ثقات، عدا شيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٥/ ١٣١ ومن طريقه أخرجه المؤلف.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٤٨٩ من طريق الأعمش به، بنحوه.\nوقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\nعزاه السيوطي في \"الدر\" ٥/ ٧٥٢ أيضًا لسعيد بن منصور، وعبد بن حميد وابن المنذر.\nوهذِه القراءة إنما هي على التفسير، ذكر ذلك ابن عطية في \"المحرر الوجيز\" ١٣/ ٢٨٤، يقول القرطبي: ولا حجة في هذا للجهال من أهل الزيغ أنه يجوز إبدال حرف من القرآن بغيره، لأن ذلك إنما كان من عبد الله تقريبًا للمتعلم وتوطئة منه للرجوع إلى الصواب واستعمال الحق والتكلم بالحرف على إنزال الله تعالى وحكايةِ رسول الله - ﷺ - \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٤٩.\n(٢) في الأصل: ورش. وهو خطأ، والمثبت من (م) و(ت)، وكتب المصادر.\n(٣) \"المبسوط\" لابن مهران (ص ٣٣٧)، \"النشر\" لابن الجزري (ص ٦٣٢).\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٤٣، \"تفسير الطبري\" ٢٥/ ١٣٣، وقد رد هذا التوجيه النحاس في \"معاني القرآن\" ٦/ ٤١٣ وقال: وهذا غلط، لأن المُهل، ليس هو الذي يغلي في البطون، وإنما شُبِّهَ به ما يغلي، ومثله أبو علي الفارسي في \"الحجة\" ٣/ ٣٨٧.","vol":"23","page":539},{"text":"(١) غيرهم بالتاء، لتأنيث الشجرة (٢) ﴿فِي الْبُطُونِ﴾.\n\n<span data-type=\"title\" id=toc-4864>٤٦ </span>- ﴿كَغَلْيِ الْحَمِيمِ (٤٦) خُذُوهُ﴾ يعني: الأَثيم (٣)\n﴿فَاعْتِلُوهُ﴾ فأدخلوه (٤) (وادفعوه (٥) وسوقوه) (٦) (٧) إلى النَّار. يقال: عَتَلَهُ، يَعْتِلُهُ، عَتْلًا: إذا ساقه بالعنت (٨) والدفع والجذب (٩). قال الفرزدق (١٠):\nليس الكرامُ بناحِلِيكَ (١١) أباهُم ... حتى تُرَدَّ إلى عَطِيَّةَ تُعْتَلُ (١٢) (١٣)\n_________\n(١) في (ت) زيادة: وقراء.\n(٢) انظر: \"المبسوط\" لابن مهران (ص ٣٣٧)، \"تحبير التيسير\" لابن الجزري (ص ٥٥٢)، \"إتحاف فضلاء البشر\" (ص ٥٠٠).\n(٣) انظر: \"الوجيز\" للواحدي ٢/ ٩٨٦، \"معالم التنزيل\" للبغوي ٧/ ٢٣٦، \"المحرر الوجيز\" لابن عطية ١٣/ ٢٨٦.\n(٤) ليس في (م) و(ت).\n(٥) \"تفسير مجاهد\" (ص ٥٨٩)، وأخرجه عن مجاهد الطبري في \"تفسيره\" ٢٥/ ١٣٣، والفريابي كما في \"تغليق التعليق\" ٤/ ٣١٠، وعزاه السيوطي في \"الدر\" ٥/ ٧٥٢ أيضًا إلى عبد بن حميد وابن المنذر.\n(٦) في (م): سوقوه وادفعوه.\n(٧) انظر: \"تفسير الماوردي\" ٥/ ٢٥٧ ونسبه للكلبي، \"البحر المحيط\" ٨/ ٤٠، \"تفسير ابن كثير\" ٧/ ١٧٣.\n(٨) في (م) و(ت): بالعنف.\n(٩) \"تفسير الطبري\" ٢٥/ ١٣٣، \"معالم التنزيل\" للبغوي ٧/ ٢٣٦.\n(١٠) في (ت) زيادة: ﵀.\n(١١) في (ت): يناحلتك.\n(١٢) في (ت): المطية يُعتَل.\n(١٣) \"ديوان الفرزدق\" ٢/ ٧٢٢.","vol":"23","page":540},{"text":"أي: تُسَاقُ (١) دَفعًا وسَحبًا (٢).\nوفيه لغتان: كسر التاء، وهي قراءة أبي جعفر وأبي عمرو وأهل الكوفة (٣)، وضمِها، وهي قراءة الباقين (٤). ﴿إِلَى سَوَاءِ الْجَحِيمِ﴾.\n\n<span data-type=\"title\" id=toc-4866>٤٨ </span>- ﴿ثُمَّ صُبُّوا فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ (٤٨)﴾\nوهو الماء الذي قال الله تعالى: ﴿يُصَبُّ مِنْ فَوْقِ رُءُوسِهِمُ الْحَمِيمُ﴾ (٥).\nثمَّ يقال له:\n\n<span data-type=\"title\" id=toc-4867>٤٩ </span>- ﴿ذُقْ﴾ هذا العذاب (٦) ﴿إِنَّكَ أَنْتَ الْعَزِيزُ﴾ في قومك (٧)\n﴿الْكَرِيمُ﴾ عليهم عندك وبزعمك (٨)،\n_________\n(١) في (م): يساق.\n(٢) \"تفسير الطبري\" ٢٥/ ١٣٣.\n(٣) انظر: \"المبسوط\" لابن مهران (٣٣٧)، \"زاد المسير\" لابن الجوزي ٧/ ٣٥٠، \"النشر\" لابن الجزري (ص ٦٣٢)، وأهل الكوفة هم: عاصم، وحمزة، والكسائي، وخلف.\n(٤) انظر: \"المبسوط\" لابن مهران (٣٣٧)، \"زاد المسير\" لابن الجوزي ٧/ ٣٥٠، \"النشر\" لابن الجزري (ص ٦٣٢)، وهم: ابن كثير، ونافع، وابن عامر، ويعقوب.\n(٥) الحج: ١٩.\nوانظر: \"الجامع\" القرطبي ١٦/ ١٥١، \"البحر المحيط\" لأبي حيان ٨/ ٤٠.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٢٣٦، \"لباب التأويل\" للخازن ٤/ ١١٦.\n(٧) انظر: \"تفسير الطبري\" ٢٥/ ١٣٤، \"معالم التنزيل\" للبغوي ٧/ ٢٣٦، \"لباب التأويل\" للخازن ٤/ ١١٦.\n(٨) انظر: \"الوجيز\" للواحدي ٢/ ٩٨٦، \"معالم التنزيل\" للبغوي ٧/ ٢٣٦، \"لباب التأويل\" للخازن ٤/ ١١٦.","vol":"23","page":541},{"text":"وذلك أنَّ أبا جهل (بن هشام) (١)، قال: (ما بين) (٢) جبليها رجل أعز ولا أكرم مني (٣)، فيقول (٤) له الخزنة هذا على طريق الاستخفاف والتوبيخ، لا على سبيل الاستحقاق والتحقيق (٥).\nوقرأه (٦) العامة (٧) بكسر الألف، على الابتداء (٨)، وقرأ الكسائي بالنصب على معنى لأنَّك (٩).\n\n<span data-type=\"title\" id=toc-4868>٥٠ </span>- ﴿إِنَّ هَذَا مَا كُنْتُمْ بِهِ تَمْتَرُونَ﴾ (١٠)\nتشكون ولا تؤمنون (١١)، فقد لقيتموه فذوقوه (١٢).\n_________\n(١) ليس في (م) و(ت).\n(٢) ليس في (ت).\n(٣) ورد هذا السبب في أثر أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٠٩، والطبري في \"تفسيره\" ٢٥/ ١٣٤ عن قتادة، وذكره الواحدي في \"أسباب النزول\" (ص ٦٠١)، وزاد السيوطي نسبته في \"الدر\" ٥/ ٧٥٣ لعبد بن حميد، وابن المنذر.\n(٤) في (م): فتقول.\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ١٣٤، \"معالم التنزيل\" للبغوي ٧/ ٢٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٥١.\n(٦) في (ت): وقراءة.\n(٧) في (م) زيادة: إن، وفي (ت): إنك.\n(٨) \"الحجة\" للفارسي ٣/ ٣٨٧، \"التيسير\" للداني (ص ٤٥٧)، \"النشر\" لابن الجزري (ص ٦٣٢).\n(٩) \"الحجة\" للفارسي ٣/ ٣٨٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦، \"معالم التنزيل\" للبغوي ٧/ ٢٣٦، \"تحبير التيسير\" لابن الجزري (ص ٥٥٢).\n(١٠) في (ت) جاء بعد قوله تعالى: ﴿مَا كُنْتُمْ بِهِ﴾: فيه.\n(١١) في (ت) زيادة: به.\n(١٢) انظر: \"تفسير الطبرى\" ٢٥/ ١٣٥.","vol":"23","page":542},{"text":"<span data-type=\"title\" id=toc-4869>٥١ </span>- قوله تعالى: ﴿إِنَّ المُتَّقِينَ فِى مَقَامِر أَمِينٍ (٥١)﴾\nقرأه (١) أهل المدينة والشام بضم الميم من المقام على المصدر، أي: في إقامة (٢)، وقرأ غيرهم بالفتح، أي: في مكان كريم (٣).\n\n<span data-type=\"title\" id=toc-4870>٥٢ </span>- ﴿فِي جَنَّاتٍ وَعُيُونٍ (٥٢) يَلْبَسُونَ مِنْ سُنْدُسٍ﴾ وهو ما رَقَّ من الديباج (٤) (٥).\n﴿وَإِسْتَبْرَقٍ﴾ وهو ما غلُظ منه (٦)، معَرَّب ﴿مُتَقَابِلِينَ﴾\n\n<span data-type=\"title\" id=toc-4872>٥٤ </span>- ﴿كَذَلِكَ﴾ أي: كما أكرمناهم بالجنان والعيون واللباس\nكذلك أكرمناهم بأن ﴿وَزَوَّجْنَاهُمْ بِحُورٍ﴾ وهن (٧) ﴿عِينٍ﴾ (٨) النساء النقيات البياض (٩).\n_________\n(١) في (م) و(ت): قرأ.\n(٢) انظر: \"الحجة\" للفارسي ٣/ ٣٨٨، \"زاد المسير\" لابن الجوزي ٧/ ٣٥٠، \"النشر\" لابن الجزري (ص ٦٣٢)، وهم: (نافع، وابن عامر، وأبو جعفر).\n(٣) انظر: \"الحجة للفارسي\" ٣/ ٣٨٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٧، \"تحبير التيسير\" لابن الجزري (ص ٥<span data-type=\"title\" id=toc-4871>٥٣)</span>، وهم: (ابن كثير، أبو عمرو، عاصم، حمزة، الكسائي، يعقوب، خلف).\n(٤) الديباج: وهو الثِّيابُ المُتَّخذة من الإبْرِيسَم، فارسي مُعرَّبٌ، وقد تفتح فى دالُه، ويُجْمَع على دَيابيج ودَبابيج بالياء والباء، لأن أصله دبَّاج. انظر: \"النهاية\" لابن الأثير ٢/ ٩٧، \"لسان العرب\" ٢/ ٢٦٢.\n(٥) \"معاني القرآن\" لابن قتيبة (ص ٤٠٣)، \"تفسير الطبري\" ٢٥/ ١٣٥، \"الوجيز\" للواحدي ٢/ ٩٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٥٢.\n(٦) ورد هذا المعنى في أثر أخرجه ابن أبي شيبة في \"مصنفه\" ١٣/ ١٣٧ عن عكرمة والضحاك، والطبري في \"تفسيره\" ٢٥/ ١٣٦ عن عكرمة.\n(٧) ليس في (م) و(ت).\n(٨) في (م) و(ت) زيادة: وهي.\n(٩) انظر: \"تفسير الطبري\" ٢٥/ ١٣٦، \"الوجيز\" للواحدي ٢/ ٩٨٧.","vol":"23","page":543},{"text":"قال مجاهد: يَحارُ فيهن الطرفُ من بياضهنَّ وصفاء لونهنَّ، بادية سوقهنَّ من وراء ثيابهنَّ، ويرى الناظر وجهه في كبدِ (١) إحداهن، كالمرآة من رقة الجلدِ وصفاء اللونِ (٢).\nودليل هذا التأويل أنَّها في حرف ابن مسعود: (بعيس عين) (٣)، وهن (٤) البيض، ومنه يقال (٥) للإبل البيض: عِيس، وواحده بعير أعيس، وناقة عيساء (٦).\nوقيل: (الحور) الشديدات بياض الأعين، الشديدات سوادها (٧). واحدها أحور (٨).\n_________\n(١) في هامش الأصل و(م): كعب.\n(٢) \"تفسير مجاهد\" (٥٩٠) وفيه باد مخ سوقهن، ومن طريقه الفريابي -كما في \"تغليق التعليق\" ٤/ ٣١٠، وابن أبي الدنيا في \"صفة الجنة\" ١/ ٦٥ برقم (٣٠٢) مختصرا، والطبري في \"تفسيره\" ٢٥/ ١٣٦، والبيهقي في \"البعث\" (٣٩٦)، وعزاه السيوطي في \"الدر\" ٥/ ٧٥٣ أيضًا لعبد بن حميد وابن المنذر.\n(٣) هذِه القراءة من القراءات الشاذة، كما في \"القراءات الشاذة\" (ص ١٣٧)، و\"المحتسب\" لابن جني (ص ٦٠٩)، وذكرها الفراء في \"معاني القرآن\" ٣/ ٤٤، والطبري في \"تفسيره\" ٢٥/ ١٣٦، والنحاس في \"معاني القرآن\" ٦/ ٤١٦.\n(٤) جاء تحتها في الأصل وفي (م): هي. وفي (ت): وهو.\n(٥) في (م) و(ت): قيل.\n(٦) انظر: \"كتاب العين\" للفراهيدي ٢/ ٢٠١، \"الصحاح\" للجوهري ٤/ ٩٢، \"لسان العرب\" ٦/ ١٥٢.\n(٧) هذا قول أبو عبيدة -كما في \"الوسيط\" للواحدي ٤/ ٩٣، \"معالم التنزيل\" للبغوي ٧/ ٢٣٧، \"زاد المسير\" لابن الجوزي ٧/ ٣٥١، \"فتح القدير\" للشوكاني ٤/ ٧٥٥.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٣٧.","vol":"23","page":544},{"text":"(والعين) جمع العيناء، وهي العظيمة العينين (١).\n[٢٦٩٢] أخبرنا أبو عبد الله الحسن (٢) بن محمد بن عبد الله المرتب (٣)، (حدثنا أبو علي الحسن بن إسماعيل بن خلف الخياط (٤)، حدثنا أبو بكر محمد بن الحسن) (٥) بن (٦) الفرج (٧) حدثنا محمد بن عبيد بن عبد الملك (٨)، حدثنا محمد بن يعلي أبو علي الكوفي (٩)، حدثنا عمر (١٠) بن صبح (١١)، عن مقاتل بن\n_________\n(١) انظر: \"تفسير الطبري\" ٢٥/ ١٣٦، \"معالم التنزيل\" للبغوي ٧/ ٢٣٧.\n(٢) في (م) و(ت): الحسين.\n(٣) في (ت) زيادة: ﵀، ولم أجده.\n(٤) لم أجده.\n(٥) مابين القوسين من (م) و(ت)، وفي (ت) الحسين بدل الحسن.\n(٦) ليس في (م).\n(٧) الهمذاني المعدل، روى عن عبد الحميد بن عاصم ومحمد بن عبيد، وغيرهما. روى عنه جعفر بن محمد بن نصر وأبو بكر الشافعي، وآخرون، صدوق، مات سنة ٢٩٤ هـ.\nانظر \"تاريخ بغداد\" للخطيب ٢/ ١٨٦، \"تاريخ الإسلام\" للذهبي ٢٢/ ٢٦٠.\n(٨) محمد بن عبيد بن عبد الملك الأسدي، أبو عبد الله الهمذاني الجلَّاب، قال الذهبي: صالح عابد، وقالط ابن حجر: ثقة. (ت ٢٤٩ هـ). انظر: \"الكاشف\" للذهبي ٢/ ١٩٨.\n(٩) السلمي، ضعيف.\n(١٠) في الأصل و(م): عمرو وهو تحريف، والمثبت من (ت).\n(١١) في الأصل و(ت): صبيح، والمثبت من (م)، وهو عمر بن صُبح بن عمران التميمي العَدَوي، أبو نُعَيم الخراساني السمرقندي قال أبي حاتم: منكر الحديث، وقال الذهبي: وقال ابن حجر: متروك، كذَّبه ابن راهويه، من السابعة. =","vol":"23","page":545},{"text":"حيان (١)، عن الأعرج (٢)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"مهور الحور (٣) العين، قبضات التمر، وفلق الخبز\" (٤).\n[٢٦٩٣] وأخبرني الحسين بن محمد (٥)، حدثنا محمد بن عمر بن إسحاق بن حبش (٦)، حدثنا عبد الله بن سليمان بن الأشعث (٧)، حدثنا أيوب بن علي الصَّبَّاحي (٨)، حدثنا زياد بن سيار (٩) (مولى لي) (١٠)،\n_________\n= انظر: \"الجرح والتعديل\" ٦/ ١٣٠ (ت ٦٢٩)، \"الكاشف\" للذهبي ٢/ ٦٣، \"تقريب التهذيب\" لابن حجر ٢/ ٥٨.\n(١) صدوق فاضل.\n(٢) عبد الرحمن بن هُرمز، ثقة، ثبت، عالم.\n(٣) من (م) و(ت).\n(٤) [٢٦٩٢] الحكم على الإسناد:\nسنده ضعيف جدا، لأجل محمد بن يعلى وعمر بن صبح، والحديث موضوع.\nالتخريج:\nأخرجه البزار في\" مسنده\" ٢/ ٤٦٩ رقم (٨٨٥٨) من طريق محمد بن يعلى، به، بمثله.\nوابن عدي في \"الكامل\" ٥/ ١٦٨٤ من طريق محمد بن يعلى، به، بمثله.\nومن طريق ابن عدي ابن الجوزي في \"الموضوعات\" ٣/ ٢٥٣، بمثله.\n(٥) الحسين بن محمد بن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٦) لم أجده.\n(٧) أبو بكر السجستاني، الحافظ الثقة.\n(٨) أيوب بن علي بن هيصم، أبو سليمان، الكناني، قال عنه أبو حاتم: شيخ. انظر: \"الجرح والتعديل\" ٢/ ٢٥٢. قلت: لم أجد من ذكر في ترجمته: الصباحي.\n(٩) في الأصل: يسار، والمثبت من (م) و(ت).\n(١٠) ما بين القوسين ليس في (م). وهو: زياد بن سيار الكناني، قال ابن حبان: أحاديثه مستقيمة إذا كان دونه ثقة. =","vol":"23","page":546},{"text":"عن عزة بنت أبي قرصافة (١) (٢)، عن أبيها (٣) قال: سمعت رسول الله - ﷺ - يقول: \"إِخْرَاجُ القُمَامَةِ مِنَ المَسْجِدِ (٤)، مُهُورُ الحُورِ العِينِ\" (٥).\n\n<span data-type=\"title\" id=toc-4873>٥٥ </span>- قوله تعالى: ﴿يَدْعُونَ فِيهَا بِكُلِّ فَاكِهَةٍ﴾ اشتهوها (٦)\n﴿آمِنِينَ﴾ من نفادها وعدمها في بعض الأزمنة (٧)، ومن\n_________\n= انظر: \"الجرح والتعديل\" ٣/ ٥٣٤ (ت ٢٤١٠)، \"مشاهير علماء الأمصار\" لابن حبان (ص ١١٧) (ت ٩٠٠).\n(١) في (م): قرضافة.\n(٢) عزة بنت أبي قرصافة، تروى عن أبيها روى عنها أهل فلسطين. انظر: \"الثقات\" لابن حبان ٥/ ٢٨٩ (ت ٤٨٨٨).\n(٣) جَندرة بن خَيشَنَة الكناني، أبو قِرصافة، له صحبة. انظر: \"الاستيعاب\" بهامش \"الإصابة\" ١/ ٢٦٠، \"الإصابة\" ١/ ٢٥١.\n(٤) في (م): المساجد.\n(٥) ٢٦٩٣١، الحكم على الإسناد:\nفيه من لم أجده، وزياد أحاديثه مستقيمة إذا كان من دونه ثقة، وأيوب ليس كذلك، وعزة لم أقف إلا على توثيق ابن حبان لها.\nالتخريج:\nأخرجه أبو نعيم في \"معرفة الصحابة\" ٦/ ٢٩٩٤ رقم (٦٩٦١) من طريق أيوب بن علي، به، بمثله. والطبراني في \"المعجم الكبير\" ٣/ ١٩ رقم (٢٥٢١) من طريق أيوب بن علي، به، بنحوه مطولا.\nقال الهيثمي في \"مجمع الزوائد\" ٢/ ١٧: وفي إسناده مجاهيل، وضعفه الألباني في \"السلسلة الضعيفة\" ٤/ ١٧٠ رقم (١٦٧٥)\n(٦) انظر: \"تفسير الطبري\" ٢٥/ ١٣٧، \"معالم التنزيل\" للبغوي ٧/ ٢٣٧، \"لباب التأويل\" للخازن ٤/ ١١٦.\n(٧) انظر: \"معاني القرآن\" للنحاس ٦/ ٤١٧، \"تفسير الطبري\" ٢٥/ ١٣٧، \"معالم التنزيل\" للبغوي ٧/ ٢٣٧، \"زاد المسير\" لابن الجوزي ٧/ ٣٥١.","vol":"23","page":547},{"text":"غائلتها (١) ومضرَّتها (٢). وقال قتادة: آمنين من الموت، والأوصاب، والشيطان (٣).\n\n<span data-type=\"title\" id=toc-4874>٥٦ </span>- ﴿لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَى﴾\nيعني: سوى الموتة الأولى، وبعدها وضع (إلاَّ) موضع بعد، كقوله تعالى (٤): ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ مِنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ﴾ (٥)\nيعني: بعدما قد فعل آباؤكم وسِوَاهُ، وهذا كما تقول في الكلام: ما ذقت اليوم طعامًا سوى ما أكلته أمس (٦).\n﴿وَوَقَاهُمْ عَذَابَ الْجَحِيمِ﴾.\n\n<span data-type=\"title\" id=toc-4875>٥٧ </span>- ﴿فَضْلًا مِنْ رَبِّكَ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (٥٧) فَإِنَّمَا يَسَّرْنَاهُ﴾\nسهلناه، القرآن، كناية عن غير مذكور (٧).\n﴿بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ﴾\n_________\n(١) الغائلة: الفساد والشر والداهية، جمع غوائل. \"المعجم الوسيط\" ٢/ ٦٦٦.\n(٢) انظر: \"معاني القرآن\" للنحاس ٦/ ٤١٧، \"تفسير الطبري\" ٢٥/ ١٣٧، \"معالم التنزيل\" للبغوي ٧/ ٢٣٧، \"زاد المسير\" لابن الجوزي ٧/ ٣٥١، \"تفسير النسفي\" ٣/ ٢٩٥.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٣٧، وعزاه السيوطي في \"الدر\" ٥/ ٧٥٣ أيضًا لعبد بن حميد، وذكره النحاس في \"معاني القرآن\" ٦/ ٤١٧، والبغوي في \"تفسيره\" ٧/ ٢٣٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٥٤.\n(٤) من (ت).\n(٥) النساء: ٢٢.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٣٧.\n(٧) \"معالم التنزيل\" للبغوي ٧/ ٢٣٧.","vol":"23","page":548},{"text":"<span data-type=\"title\" id=toc-4876>٥٨ </span>- ﴿فَارْتَقِبْ﴾ فانتظر الفتح والنصر من ربِّك (١)\n﴿إِنَّهُمْ مُرْتَقِبُونَ﴾ منتظرون بزعمهم قهرك (٢).\n_________\n(١) انظر: \"تفسير الطبري\" ٢٥/ ١٣٩، \"الوجيز\" للواحدي ٢/ ٩٨٧، \"معالم التنزيل\" للبغوي ٧/ ٢٣٧.\n(٢) انظر: المصادر السابقة.","vol":"23","page":549},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الرابع والعشرون]\n[سورة الجاثية إلى آخر الذاريات]\n\nتحقيق\nد/ هند بنت إبراهيم هزازي\nد/ فريدة بنت محمد الغامدي","vol":"24","page":1},{"text":"السيرة الذاتية للمحقق\nد/ هِند بنت إبراهيم هزازي\nحصلت على درجة البكالوريوس في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين.\n\nبعض من المناصب الإدارية التي شغلتها:\nمُدرسة تربية إسلامية - بالمرحلة المتوسطة - العوالي - مكة المكرمة.\n* * *\n\nالسيرة الذاتية للمحقق\nد/ فريدة بنت محمَّد الغامدي\nأستاذ مساعد بجامعة أم القرى - كلية الدعوة وأصول الدين - قسم الكتاب والسنة.\nحصلت على درجة الدكتوراه عام ١٤٣٠ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين - قسم الكتاب والسنة، وعنوان الرسالة (ترجيحات أبي حيان الأندلسي في التفسير من أول سورة الأعراف إلى آخرها جمعًا ودراسةً وموازنةً من خلال تفسيرها لبحر المحيط).\n\nلها مؤلفات منشورة أهمها:\n١ - عرض شبهات بعض المعاصرين في الإسراء والمعراج والرد عليها، مجلة كلية التربية - جامعة الأزهر، العدد ١٣٥ ج ٣، يونيو ٢٠٠٨ م / جماد الثاني ١٤٢٩ هـ.\n٢ - الإخلاص في القرآن الكريم، مجلة كلية التربية - جامعة الأزهر، ١٣٩ ج ١، يناير ٢٠٠٩ م/ جماد الثاني ١٤٣٠ هـ.\n٣ - البغوي ومنهجه في تفسير \"معالم التنزيل\" دراسة مقارنة مع \"الكشف والبيان\" للثعلبي، مجلة كلية التربية - جامعة الأزهر، العدد ١٤٠، مايو ٢٠٠٩ م / جماد أول ١٤٣٠ هـ.\n* * *","vol":"24","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢٤]","vol":"24","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٤٩/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"24","page":4},{"text":"<span data-type=\"title\" id=toc-4877>٤٥ - سُورَة الجاثية</span>","vol":"24","page":5},{"text":"سورة الجاثية (١)\nمكيَّة (٢)، وهي ألفان ومائة وأحد (٣) وتسعون حرفًا، وأربعمائة وثمان وثمانون كلمة، وسبع وثلاثون آية (٤).\n[٢٦٩٤] أخبرنا أبو الحسن محمد بن القاسم الفقيه (٥)، أخبرنا أبو عمرو محمد (٦) بن جعفر بن محمد العدل (٧)، (حدثنا إبراهيم بن شريك بن الفضل (٨)، حدثنا أحمد بن عبد الله بن يونس (٩)، حدثنا\n_________\n(١) وتسمى أيضًا بسورة الشريعة، انظر: \"زاد المسير\" لابن الجوزي ٧/ ٣٥٤، \"تفسير الخازن\" ٤/ ١١٧، \"الدر المنثور\" ٥/ ٧٥٥ في قول عبد الله بن الزبير.\n(٢) انظر: \"غريب القرآن\" لابن قتيبة (٤٠٥)، \"معاني القرآن\" للنحاس ٦/ ٤٢١، وعزا السيوطي هذا القول في \"الدر\" ٥/ ٧٥٥ لابن مردويه عن ابن عباس وابن الزبير، وذكر ابن الجوزي في \"زاد المسير\" ٧/ ٣٥٤ أنها مكية، في قول ابن عباس والحسن ومجاهد وعكرمة والجمهور، وحكي عن ابن عباس وقتادة: هي مكية، إلا آية، وهي قوله: ﴿قُل لِّلَّذِينَ آمَنُوْا يَغفِرُوْا لِلَّذِينَ لَا يَرجُونَ أَيَّامَ اللهِ﴾، وانظر: \"النكت والعيون\" للماوردي ٥/ ٢٦٠ و\"الجامع لأحكام القرآن\" ١٦/ ١٥٦.\n(٣) في (م): إحدى.\n(٤) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٢٦)، وذكر أنها ست وثلاثون آية عند غير الكوفيين.\n(٥) الفارسي، لم يذكر بجرح أو تعديل.\n(٦) في (ت) زيادة: بن عمر.\n(٧) ابن مطر النيسابوري، عدل ضابط.\n(٨) أبو إسحاق الأسدي، إمام ثقة.\n(٩) اليرْبوعي، أبو عبد الله، ثقة حافظ.","vol":"24","page":7},{"text":"سلام بن سليم (١)، حدثنا هارون بن كثير) (٢)، عن زيد (٣) بن أسلم (٤)، أبيه (٥)، عن أبي أُمامة (٦)، عن أُبي بن كعب - ﵁ -، قال: قال رسول الله - ﷺ -: \"من قرأ سورة حم الجاثية ستر الله له عورته، وسكن روعته الحساب\" (٧).\n_________\n(١) أبو سليمان المدائني، متروك.\n(٢) ما بين القوسين ليس فى (ت)، وهارون مجهول.\n(٣) في (ت): إبراهيم.\n(٤) قال ابن حجر: هو تحريف، والصواب زيد بن سالم، جهله أبو حاتم.\n(٥) قال الذهبي: زيد عن أبيه نكرة.\n(٦) صُدى بن عجلان، صحابي مشهور.\n(٧) [٢٦٩٤] الحكم على الإسناد:\nالإسناد ضعيف جدًا، والحديث موضوع، وقد تقدم.\nالتخريج:\nتقدم غير مرة.","vol":"24","page":8},{"text":"قوله تعالى:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4878>١ </span>- ﴿حم (١) تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ <span data-type=\"title\" id=toc-4879>(٢) </span>إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِلْمُؤْمِنِينَ <span data-type=\"title\" id=toc-4880>(٣) </span>وَفِي خَلْقِكُمْ وَمَا يَبُثُّ مِنْ دَابَّةٍ آيَاتٌ﴾\nقرأ حمزة، والكسائي، ويعقوب بكسر التاء (من آيات) (١) وكذلك التي بعدها (٢) ردًّا على قوله: ﴿لَآيَاتٍ﴾ (٣)، وقرأ الباقون برفعها على خبر حرف الصفة.\n﴿لِقَوْمٍ يُوقِنُونَ﴾\n\n<span data-type=\"title\" id=toc-4882>٥ </span>- ﴿وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ رِزْقٍ﴾\nيعني الغيث سماه رزقًا، لأنَّه سبب أرزاق العباد وأقواتهم <span data-type=\"title\" id=toc-4881>(٤) </span>﴿فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ لِقَوْمٍ يَعْقِلُونَ﴾.\n\n<span data-type=\"title\" id=toc-4883>٦ </span>- ﴿تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ﴾\nأي: بعد حديث الله وكلامه (٥) ﴿وَآيَاتِهِ﴾ وحججه وأدلته (٦) ﴿يُؤْمِنُونَ﴾ قرأ أهل الكوفة والشام (٧) بالتاء، واختلف فيه عن عاصم\n_________\n(١) ما بين القوسين ليس في (م).\n(٢) المراد قوله تعالى: ﴿وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ﴾.\n(٣) في (م) زيادة: وتوحيد الريح.\n(٤) انظر: \"تفسير الطبري\" ٢٥/ ١٤١، \"معالم التنزيل\" للبغوي ٧/ ٢٤١.\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ١٤١، \"البحر المحيط\" ٨/ ٤٤.\n(٦) انظر: \"تفسير الطبري\" ٢٥/ ١٤١.\n(٧) ليس في (ت).","vol":"24","page":9},{"text":"ويعقوب (١)، و(٢) غيرهم بالياء (٣).\n\n<span data-type=\"title\" id=toc-4884>٧ </span>- ﴿وَيْلٌ لِكُلِّ أَفَّاكٍ﴾ كذَّاب (٤) (٥) ﴿أَثِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-4885>٨ </span>- ﴿يَسْمَعُ آيَاتِ اللَّهِ تُتْلَى عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِرًا كَأَنْ لَمْ يَسْمَعْهَا فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ (٨) وَإِذَا عَلِمَ﴾\n(يعني: سمع) (٦) (٧) ﴿مِنْ آيَاتِنَا شَيْئًا اتَّخَذَهَا هُزُوًا أُولَئِكَ لَهُمْ عَذَابٌ مُهِينٌ﴾ نزلت في أبي جهل وأصحابه (٨).\n_________\n(١) انظر: \"المبسوط\" لابن مهران (ص ٣٣<span data-type=\"title\" id=toc-4886>٩)</span>، وهم: ابن عامر وحمزة والكسائي وخلف ويعقوب وعاصم في رواية حماد ويحيى عن أبي بكر، و\"تحبير التيسير\" (ص ٥٥٤) وفيه رويس بدل يعقوب، ورويس هو أحد الرواة عن يعقوب.\n(٢) في (ت) زيادة: وقراء.\n(٣) انظر: \"المبسوط\" لابن مهران (ص ٣٣٩)، وهم: أبو جعفر، ونافع، وابن كثير، وأبو عمرو، وعاصم، و\"النشر\" لابن الجزري (ص ٦٣٢) وفيه حفص بدل عاصم، وحفص هو أحد الرواة عن عاصم، وفيه أيضًا زيادة روح.\n(٤) ليس في (م).\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ١٤٢، \"معاني القرآن\" للنحاس ٦/ ٤٢٢، \"الوجيز\" للواحدي ٢/ ٩٨٨، \"معالم التنزيل\" للبغوي ٧/ ٢٤١.\n(٦) ما بين القوسين ليس في (م) و(ت).\n(٧) انظر: \"تفسير مقاتل\" بن سليمان ٣/ ٢١١، \"زاد المسير\" لابن الجوزي ٧/ ٣٥٦.\n(٨) حكاه القرطبي في \"الجامع لأحكام القرآن\" عن المصنف ١٦/ ١٥٨، وقد اختلفت أقوال المفسرين فيمن نزلت هذِه الآية، فمنهم من قال مثل قول المصنف، ومنهم من قال أنها نزلت في النضر بن الحارث، وقيل غير ذلك ..، وذكر الطبري قصة أبي جهل ثم عمم الآية في كل من فعل ذلك، وأورد ابن عطية هذِه الأقوال في \"المحرر الوجيز\" ١٣/ ٢٩٩ ثم قال: والصواب أن سببها ما كان المذكوران -وغيرهما- يفعلان، وأنها تعُمُّ كل من دخل تحت الأوصاف المذكورة إلى يوم القيامة اهـ.","vol":"24","page":10},{"text":"<span data-type=\"title\" id=toc-4887>١٠ </span>- ﴿مِنْ وَرَآئِهِمْ﴾ أمامهم (١) ﴿جَهَنَّمُ﴾\nنظيرها في سورة إبراهيم ﵇ (٢) ﴿وَلَا يُغْنِي عَنْهُمْ مَا كَسَبُوا﴾ من الأموال (٣) ﴿شَيْئًا وَلَا مَا اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ﴾ يعني: الأوثان (٤).\n﴿وَلَهُمْ عَذَابٌ عَظِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-4888>١١ </span>- ﴿هَذَا﴾ يعنى (٥): القرآن (٦)\n﴿هُدًى وَالَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِنْ رِجْزٍ أَلِيمٌ﴾ من عذاب موجع (٧).\n\n<span data-type=\"title\" id=toc-4889>١٢ </span>- قوله تعالى: ﴿اللَّهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ (١٢) وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ﴾\n_________\n(١) هذا قول ابن قتيبة في \"معاني القرآن\" (ص ٤٠٥)، وذكره الواحدي في \"الوسيط\" ٤/ ٩٥ ونسبه لابن عباس، والبغوي في \"تفسيره\" ٧/ ٢٤٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٥٩ دون نسبه.\n(٢) وهو قوله تعالى: ﴿مِنْ وَرَائِهِ جَهَنَّمُ وَيُسْقَى مِنْ مَاءٍ صَدِيدٍ (١٦)﴾ [آية: ١٦].\n(٣) \"الوسيط\" للواحدي ٤/ ٩٥، \"معالم التنزيل\" للبغوي ٧/ ٢٤٢، \"زاد المسير\" لابن الجوزي ٧/ ٣٥٦.\n(٤) انظر: \"تفسير الطبري\" ٢٥/ ١٤٢ وزاد: ورؤساؤهم، و\"معالم التنزيل\" للبغوي ٧/ ٢٤٢، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٥٩، وأبو حيان في \"البحر المحيط\" ٨/ ٤٥.\n(٥) من (م).\n(٦) انظر: \"تفسير الطبري\" ٢٥/ ١٤٣، \"زاد المسير\" لابن الجوزي ٧/ ٣٥٦، \"تفسير ابن كثير\" ٧/ ١٧٦.\n(٧) انظر: \"تفسير الطبري\" ٢٥/ ١٤٣، \"الوجيز\" للواحدي ٢/ ٩٨٩، \"تفسير ابن كثير\" ٧/ ١٧٦.","vol":"24","page":11},{"text":"فلا تجعلوا لله أندادًا (١).\n[٢٦٩٥] أخبرنا ابن فنجويه (٢)، حدثنا طلحة (٣) وعبيد الله (٤)، قالا: حدثنا ابن مجاهد (٥)، حدثني ابن أبي مهران (٦)، حدثني أحمد بن يزيد (٧)، حدثنا شباب (٨)، (عن أبي تُمَيلَة) (٩)، عن عبد العزيز بن عمار القرشي (١٠)، حدثني محمد بن عبد (١١) الله بن أيوب الثقفي (١٢)، عن عثمان بن بشير (١٣)، قال: سمعت ابن عباس - ﵄ - يقرأ: ﴿وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ﴾ (١٤).\n_________\n(١) انظر: \"تفسير الطبري\" ٢٥/ ١٤٣، \"معالم التنزيل\" للبغوي ٧/ ٢٤٢.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) طلحة بن محمد، أبو القاسم سيئ الحال في الحديث، وضعفه الأزهري.\n(٤) عبيد الله بن أحمد، أبو الحسين ابن البواب، ثقة.\n(٥) أحمد بن موسى بن العباس بن مجاهد، ثقة مأمون.\n(٦) الحسن بن العباس بن أبي مهران، ثقة.\n(٧) الحلواني، أبو الحسن المقرئ، لم يرضه أبو زرعة، ولا أبو حاتم.\n(٨) خليفة بن خياط صدوق ربما أخطأ وكان إخباريا علامة.\n(٩) ما بين القوسين مكرر مرتين في (م)، وهو يحيى بن واضح، ثقة.\n(١٠) لم أجده.\n(١١) في (ت): عبيد.\n(١٢) لم أجده.\n(١٣) لم أجده.\n(١٤) [٢٦٩٥] الحكم على الإسناد:\nسنده ضعيف وعلته أحمد الحلواني وطلحة إلا أنه توبع، وفي سنده من لم أجده.\nالتخريج:\nلم أجد من أخرج هذِه القراءة غير المصنف، وذكرها ابن خالويه في \"مختصر =","vol":"24","page":12},{"text":"[٢٦٩٦] وبه عن شباب (١)، عن ابن عمر (٢)، قال: سمعت مسلمة (٣) يقرأ: ﴿وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ﴾ مفتوحة (الميم) مرفوعة (النون) وهي (٤) مشددة، (والهاء) مضمومة (٥).\n﴿إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4891>١٤ </span>- ﴿قُلْ لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ﴾\nأي: لا يخافون وقائع الله، ولا يبالون نقمه (٦) (٧).\n_________\n= شواذ القرآن\" (ص ١٣٩) ونسبها أيضًا لعبيد بن عمير، وابن جني في \"المحتسب\" (ص ٦١١) وزاد نسبتها لعبد الله بن عمرو، والجحدري وعبد الله بن عُبيد بن عُمير، والسمين الحلبي في \"الدر المصون\" ٩/ ٦٤٤ ونقل قول أبي حاتم في سند هذِه القراءة حيث قال: سند هذِه القراءة إلى ابن عباس مظلم.\n(١) صدوق ربما أخطأ، وكان إخباريًّا علامة.\n(٢) لم أتبينه، ولعله محمد بن عمر الواقدي؛ فهو من شيوخ شباب وقد روى عن مسلمة، والواقدي متروك مع سعة علمه.\n(٣) مسلمة بن محارب بن دثار السدوسي، لم أجد فيه جرحًا أو تعديلا.\n(٤) ليس في (م).\n(٥) [٢٦٩٦] الحكم على الإسناد:\nفيه أحمد بن يزيد، وابن عمر لم أتبينه إلا أن يكون الواقدي فهو متروك.\nالتخريج:\nلم أجد من أخرج هذِه القراءة غير المصنف، وذكرها ابن جني في \"المحتسب\" (ص ٦١١)، وابن الجوزي في \"زاد المسير\" ٧/ ٣٥٦ ونسبها لسعيد بن جبير، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٠، والسمين الحلبي في \"الدر المصون\" ٩/ ٦٤٤.\n(٦) في (ت): ينالون نِعمَه.\n(٧) انظر: \"تفسير الطبري\" ٢٥/ ١٤٤، \"معالم التنزيل\" للبغوي ٧/ ٢٤٢.","vol":"24","page":13},{"text":"قال (١) ابن عباس - ﵄ - ومقاتل: نزلت في عمر بن الخطاب - ﵁ - وذلك أنَّ رجلًا من بني غفار كان يشتمه، فهمَّ عمر - ﵁ - أن يبطش به، فأنزل الله تعالى هذِه الآية، وأمره بالعفو عنه (٢).\n[٢٦٩٧] أخبرني الحسين بن محمد بن عبد الله (٣)، (حدثنا موسى ابن محمد بن علي بن عبد الله) (٤)، حدثنا الحسن (٥) بن علوية (٦)، حدثنا إسماعيل بن عيسى العطار (٧)، حدثنا محمد بن زياد اليشكري (٨)، عن ميمون بن مهران (٩)، عن ابن عباس - ﵁ -، قال: لما نزلت هذِه الآية: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا﴾ (١٠)،\n_________\n(١) في الأصل: قاله، والمثبت من (م) و(ت).\n(٢) ذكره: مقاتل بن سليمان في \"تفسيره\" ٣/ ٢١٢، والواحدي في \"الوسيط\" ٤/ ٩٦، والبغوي في \"تفسيره\" ٧/ ٢٤٢، وابن الجوزي في \"زاد المسير\" ٧/ ٣٥٨.\n(٣) ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٤) ما بين القوسين ليس في (م)، وموسى لم أجده.\n(٥) في الأصل: الحسين، وهو تصحيف، والمثبت من (م) و(ت).\n(٦) أبو علي القطان، ثقة.\n(٧) ليس في (م)، وفي (ت): القطان. وإسماعيل ضعفه الأزدي، وصححه غيره.\n(٨) محمد بن زياد اليَشكُري الطحان الكوفي، ويقال: الجندي الأعور الفأفاء، المرعوف بالميموني الرَّقي، قال الإمام أحمد: كذاب خبيث، أعور يضع الحديث، قال الحافظ ابن حجر: كذبوه، من الثامنة.\nانظر: \"الجرح والتعديل\" ٧/ ٢٥٨ (ت ١٤١٢)، \"الكاشف\" للذهبي ٢/ ١٧٢، \"تقريب التهذيب\" لابن حجر ٢/ ١٦٢.\n(٩) الجَزري، ثقة فقيه .. وكان يرسل.\n(١٠) الحديد: ١١.","vol":"24","page":14},{"text":"قال (١) يهودي بالمدينة -يقال له: فنحاص: احتاج ربُّ محمد. قال: فلما سمع بذلك (٢) عمر بن الخطاب - ﵁ - اشتمل على سيفه فخرج في طلبه، فجاء جبريل ﵇ إلى محمد - ﷺ - فقال: إنَّ ربَّك يقول: ﴿قُلْ لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ﴾، واعلم أنَّ عمر بن الخطاب - ﵁ - قد اشتمل على سيفه، وخرج في طلب اليهودي. فبعث النبي - ﷺ - في طلبه، فلما جاء، قال: \"يا عمر ضع سيفك\". قال: صدقت يا رسول الله، أَشهد أنَّك أُرسلت بالحقِّ، قال: \"إنَّ (٣) ربُّك يقول: ﴿قُلْ لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ﴾ \"، قال: لا جَرَم، والَّذي بعثك بالحقِّ لا يُرى الغضب في وجهي (٤).\nوقال القرظي والسدي: نزلت في ناس من أصحاب رسول الله - ﷺ - من أهل مكَّة كانوا في أذى شديد من المشركين، قبل أن يؤمروا بالقتال، فشكوا ذلك إلى رسول الله - ﷺ - فأنزل الله هذِه الآية، ثمَّ نسختها آية القتال (٥).\n_________\n(١) في (ت) زيادة: رجل.\n(٢) في (م): ذلك.\n(٣) في (م) و(ت): فإن.\n(٤) [٢٦٩٧] الحكم على الإسناد:\nسنده ضعيف جدًا، وعلته محمد بن زياد كذاب، وموسى لم أجده.\nالتخريج:\nأخرجه الواحدي في \"أسباب النزول\" (ص ٦٠٣)، من طريق موسى بن محمد، به، بنحوه.\n(٥) آية القتال هي: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ﴾ [التوبة: ١٢٩].","vol":"24","page":15},{"text":"﴿لِيَجْزِيَ قَوْمًا﴾ (١) قرأ أهل الكوفة والشام (إلا عاصما) (٢) (لنجزي) بفتح النون والياء وكسر الزاي (٣)، وقرأ أبو جعفر بضم الياء الأُولى وجزم الثانية (٤)، قال أبو عمرو: وهو لحن ظاهر (٥). وقال الكسائي: معناه (٦): ليُجزى الجزاء قومًا (٧).\nوقرأ الباقون بفتح اليائين على وجه الخبر عن الله تعالى (٨)، واختاره أبو عبيد وأبو حاتم لذكر الله قبل ذلك.\n_________\n= أخرج عبد الرزاق في \"تفسيره\" ٢/ ٢١٢ قول قتادة في نسخ هذِه الآية بقوله تعالى: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾، وذكره: البغوي في \"تفسيره\" ٧/ ٢٤٣، وابن الجوزي في \"زاد المسير\" ٧/ ٣٥٨ وذكر أيضًا أن جمهور المفسرين على أن هذِه الآية منسوخة لكن اختلفوا في ناسخها.\n(١) في (ت): لنجزي.\n(٢) ليس في (م) و(ت).\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٤١٤)، \"التبصرة\" لابن فارس (ص ٤٩٥)، \"النشر\" لابن الجزري (ص ٦٣٢)، وهم: ابن عامر، وحمزة، والكسائي، وخلف.\n(٤) \"تفسير الطبري\" ٤٥/ ١٤٤ وذكر عدم جواز القراءة بها، \"التبصرة\" لابن فارس (ص ٤٩٥)، \"تحبير التيسير\" لابن الجزري (ص ٥٥٤).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٤٣، \"الجامع لأحكام القرآن\" ١٦/ ١٦٢.\n(٦) ليس في (ت).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٤٣، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٠٥ ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٦٢.\n(٨) \"الكشف\" لمكي ٢/ ٣٦٩ واختارها، \"التبصرة\" لابن فارس (ص ٤٩٥)، \"النشر\" لابن الجزري (ص ٦٣٢)، وهم: نافع، ابن كثير، أبو عمرو البصري، عاصم، يعقوب.","vol":"24","page":16},{"text":"﴿بِمَا كَانُوا يَكْسِبُونَ﴾\n\n<span data-type=\"title\" id=toc-4892>١٥ </span>- قوله تعالى: ﴿مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ (١٥) وَلَقَدْ آتَيْنَا بَنِي إِسْرَائِيلَ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ﴾\nالحلالات، يعني: المن والسلوى (١) ﴿وَفَضَّلْنَاهُمْ عَلَى الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-4894>١٧ </span>- ﴿وَآتَيْنَاهُمْ بَيِّنَاتٍ مِنَ الْأَمْرِ﴾ (يعني: أحكام التوراة) (٢) (٣).\n﴿فَمَا اخْتَلَفُوا إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ﴾.\n\n<span data-type=\"title\" id=toc-4895>١٨ </span>- ﴿ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ﴾ سنة وطريقة (٤) ﴿مِنَ الْأَمْرِ﴾ من الدّين (٥).\n﴿فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ﴾ يعني: مُراد الكافرين الجاهلين، وذلك حين دُعي إلى دين آبائه (٦).\n_________\n(١) انظر: \"تفسير الطبري\" ٢٥/ ١٤٦، \"الوجيز\" للواحدي ٢/ ٩٩٠، \"معالم التنزيل\" للبغوي ٧/ ٢٤٣، \"الجامع لأحكام القرآن\" للقرطبي<span data-type=\"title\" id=toc-4893> ١٦</span>/ ١٦٣.\n(٢) ليس في (م).\n(٣) انظر: \"النكت والعيون\" ٥/ ٢٦٣ ونسبه للسدي، \"الوجيز\" للواحدي ٢/ ٩٩٠، \"زاد المسير\" لابن الجوزي ٢/ ٣٥٩ ونسبه للسدي.\n(٤) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢١٠، \"معالم التنزيل\" للبغوي ٧/ ٢٤٣.\n(٥) \"الوجيز\" للواحدي ٢/ ٩٩٠، \"معالم التنزيل\" للبغوي ٧/ ٢٤٣، \"زاد المسير\" لابن الجوزي ٧/ ٣٦٠.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٤٣، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٠٨.","vol":"24","page":17},{"text":"<span data-type=\"title\" id=toc-4896>١٩ </span>- ﴿إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا﴾ إن اتبعت أهواءهم (١)\n﴿وَإِنَّ الظَّالِمِينَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَاللَّهُ وَلِيُّ الْمُتَّقِينَ﴾.\n\n<span data-type=\"title\" id=toc-4897>٢٠ </span>- ﴿هَذَا﴾ يعني: القرآن (٢) ﴿بَصَائِرُ﴾ معالم (٣) ﴿لِلنَّاسِ﴾\nفي الحدود (٤) والأحكام يبصرون بها (٥).\n﴿وَهُدًى وَرَحْمَةٌ لِقَوْمٍ يُوقِنُونَ﴾.\n\n<span data-type=\"title\" id=toc-4898>٢١ </span>- ﴿أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ﴾ (٦) يعني الكفر والمعاصي (٧).\n﴿أَنْ نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً﴾ قرأها أهل الكوفة (إلا أبا بكر) (٨) (٩) نصبًا (١٠)، واختاره أبو عبيد، وقال: معناه\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٦٤، \"تفسير الخازن\" ٤/ ١١٩.\n(٢) انظر: \"الوجيز\" للواحدي ٢/ ٩٩٠، \"معالم التنزيل\" للبغوي ٧/ ٢٤٤، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٠٩، \"تفسير ابن كثير\" ٧/ ١٧٧.\n(٣) انظر: \"الوجيز\" للوا حدي ٢/ ٩٩٠، \"معالم التنزيل\" للبغوي ٧/ ٢٤٤.\n(٤) في (ت) زيادة: والقصاص.\n(٥) انظر: \"الوجيز\" للواحدي ٢/ ٩٩٠، \"معالم التنزيل\" للبغوي ٧/ ٢٤٤.\n(٦) في (ت) بعد قوله تعالى: ﴿اجْتَرَحُوا﴾: اكتسبوا.\n(٧) انظر: \"الوجيز\" للواحدي ٢/ ٩٩٠، \"معالم التنزيل\" للبغوي ٧/ ٢٤٤، \"تفسير النسفي\" ٣/ ٣٠٢.\n(٨) ليس في (ت).\n(٩) رواية أبي بكر شعبة عن عاصم، فإنه قرأ عنه: ﴿سَوَاءً﴾ بالضم.\n(١٠) \"السبعة\" لابن مجاهد (ص ٤١٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٩، \"التبصرة\" لابن فارس (ص ٤٩٦)، \"تحبير التيسير\" لابن الجزري (ص ٥٥٥)، وهم: حمزة، والكسائي، وحفص عن عاصم، وخلف.","vol":"24","page":18},{"text":"نجعلهم سواءً (١).\nوقرأ الآخرون، بالرفع على الابتداء والخبر (٢)، واختاره أبو حاتم.\nوقرأ الأعمش ﴿مَحْيَاهُمْ وَمَمَاتُهُمْ﴾ بنصب (٣) التاء (٤) على الظرف، أي: في محياهم ومماتهم (٥).\n﴿سَاءَ مَا يَحْكُمُونَ﴾ بئس ما يقضون (٦). قال المفسرون: معناه المؤمن في الدُّنيا والآخرة مؤمن، والكافر في الدُّنيا والآخرة كافر (٧).\n_________\n(١) ذكره: النحاس في \"إعراب القرآن\" ٤/ ١٤٥ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٥.\n(٢) \"السبعة\" لابن مجاهد (ص ٤١٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٩، \"النشر\" لابن الجزري (ص ٦٣٢)، وهم: ابن كثير، ونافع، وأبو عمرو، وابن عامر، وعاصم في رواية أبي بكر، وأبو جعفر المدني، ويعقوب البصري.\n(٣) في (م): بالنصب.\n(٤) ليس في (م).\n(٥) ذكرها الفراء في \"معاني القرآن\" ٣/ ٤٧ ولم ينسبها، وابن خالويه في \"مختصر القراءات الشاذة\" (١٣٨)، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٦.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٢٤٤، \"زاد المسير\" لابن الجوزي ٧/ ٣٦١، \"تفسير الخا زن\" ٤/ ١١٩.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٤٨ عن مجاهد، وذكره النحاس في \"معاني القرآن\" ٦/ ٤٢٦ بنحوه عن مجاهد، والبغوي في \"تفسيره\" ٧/ ٢٤٤، وابن الجوزي في \"زاد المسير\" ٧/ ٣٦١ كلاهما بنحوه دون نسبة.","vol":"24","page":19},{"text":"نزلت هذِه الآية في نفر من مشركي مكَّة قالوا للمؤمنين: لئن كان ما تقولون حقَّا لَنفضلنَّ عليكم في الآخرة، كما فضلنا عليكم في الدُّنيا (١).\n[٢٦٩٨] أخبرنا ابن فنجويه (٢)، حدثنا ابن شنبة (٣)، حدثنا جعفر ابن محمَّد الفريابي (٤)، حدثنا محمَّد بن الحسن البلخي (٥)، حدثنا عبد الله (٦) بن المبارك، حدثنا شعبة (٧)، عن عمرو بن مرة (٨)، عن أبي الضحي (٩)، عن مسروق (١٠)، قال: قال لي رجل من أهل مكَّة: هذا مقام أخيك تميم (١١) الداري - ﵁ -، لقد رأيته بمكة ذات ليلة حتَّى أصبح، أو كاد (١٢) أن يصبح يقرأ آية من كتاب الله، ويركع، ويسجد، ويبكي (١٣): ﴿أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَنْ نَجْعَلَهُمْ﴾ ..\n_________\n(١) ذكره البغوي في \"تفسيره\" ٧/ ٢٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٥ بنحوه.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) عبيد الله بن محمد بن شنبة، لم أجد فيه جرحا أو تعديل.\n(٤) إمام حافظ ثبت.\n(٥) ثبت في الحديث.\n(٦) ثقة ثبت. وفي (م): عبيد الله، وهو تحريف.\n(٧) شعبة بن الحجاج، ثقة حافظ متقن.\n(٨) المُرادي، ثقة عابد كان لا يدلس ورمي بالإرجاء.\n(٩) مسلم بن صُبيح الهمداني، ثقة فاضل.\n(١٠) مسروق بن الأجدع، ثقة فقيه مخضرم.\n(١١) ليس في (م).\n(١٢) في (م) و(ت): قرب.\n(١٣) ليس في (ت).","vol":"24","page":20},{"text":"الآية (١).\n[٢٦٩٩] وأخبرنا ابن فنجويه (٢)، حدثنا أبو بكر بن مالك القطيعي (٣)، حدثنا عبد الله بن أحمد بن حنبل (٤)، حدثني أبو هاشم (٥) زياد بن أيوب (٦)، حدثنا علي بن يزيد (٧)، حدثنا عبد الرحمن بن عجلان (٨)، عن (٩) نُسَير (١٠) أبي طعمة، قال: بِتُّ\n_________\n(١) [٢٦٩٨] الحكم على الإسناد:\nجميع رجاله ثقات، عدا ابن شنبة لم أجد فيه جرحا أو تعديلا.\nالتخريج:\nورد هذا الأثر في كتاب \"الزهد\" لابن المبارك (٣١ ص) رقم (٩٤)، وأخرجه القاسم بن سلام في \"فضائل القرآن\" (ص ١٧٢) رقم (١٥٤)، وأبو داود في \"الزهد\" (ص ٤١٧) رقم (٣٧٩)، والطحاوي في \"شرح معاني الآثار\" ١/ ٣٤٨ رقم (١٨٩٧)، والطبراني في \"الكبير\" ٢/ ٥٠ رقم (١٢٥٠) جميعهم من طريق شعبة، به، بنحوه.\nوقال ابن حجر في \"الإصابة\" ١/ ١٨٣: رواه البغوي في الجعديات بإسناد صحيح إلى مسروق.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن جعفر القطيعي، أبو بكر، ثقة.\n(٤) ثقة.\n(٥) في الأصل و(م): هشام. وهو تحريف، والمثبت من (ت).\n(٦) المعروف بدلُّويه، ثقة حافظ.\n(٧) في (م): زيد، وهو الصدائي، فيه لين.\n(٨) أبو موسى البَرجمي الطحاوي، ثقة.\n(٩) في الأصل: بن. وهو تحريف، والمثبت من (م) و(ت).\n(١٠) في جميع النسخ: بشير، وهو تصحيف، والمثبت من كتب المصادر والتراجم. وهو نُسَير بن ذُعُلوق الثوري مولاهم، صدوق، لم يصب من ضعفه.","vol":"24","page":21},{"text":"عند الرَّبيع (١) بن خُثَيم (٢) ليلة (٣)، فقام يصلي فمر بهذِه الآية: ﴿أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَنْ نَجْعَلَهُمْ﴾ الآية (٤)، فمكث ليله حتَّى أصبح، ما يجوز هذِه الآية إلى غيرها، ببكاء شديد. (٥).\nوقال إبراهيم بن الأشعث: كنت كثيرًا ما أرى الفضيل بن عياض، يردد من أول الليلة إلى آخرها هذِه الآية ونظائرها: ﴿أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ﴾ ثمَّ يقول: يا فضيل ليت شعري من أي الفريقين أنت (٦).\n_________\n(١) في جميع النسخ: بالربيع والمثبت من كتب المصادر.\n(٢) في الأصل و(م): خيثم، وهو تحريف، والمثبت من (ت) والربيع ثقة عابد.\n(٣) في (م) قبلها زيادة: ذات.\n(٤) ليس في (م).\n(٥) [٢٦٩٩] الحكم على الإسناد:\nسنده ضعيف؛ وعلته علي بن يزيد.\nالتخريج:\nأخرجه ابن سعد في \"الطبقات الكبرى\" ٦/ ١٨٧ من طريق عبد الرحمن بن عجلان، به، بنحوه.\nوابن أبي شيبة في \"مصنفه\" ٢/ ٤٧٧، ١٣/ ٣٩٦ من طريق عبد الرحمن بن عجلان، به، بنحوه.\nوأبو نعيم في \"الحلية\" ٢/ ١١٢ من طريق أبو بكر بن مالك، به، بنحوه.\nومن طريقه أخرجه ابن العديم في \"بغية الطلب في تاريخ حلب\" ٣/ ٤٦٦.\n(٦) ذكره ابن عية في \"المحرر\" ١٣/ ٣١٢ بنحوه، والزمخشري في \"الكشاف\" ٥/ ٤٨٧ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٦.","vol":"24","page":22},{"text":"<span data-type=\"title\" id=toc-4899>٢٢ </span>- قوله ﷿: ﴿وَخَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَلِتُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ (٢٢)﴾\n\n<span data-type=\"title\" id=toc-4900>٢٣ </span>- قوله تعالى: ﴿أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ﴾\nقال ابن عباس - ﵁ - (١) والحسن وقتادة (٢): ذلك الكافر اتخذ دينه بما (٣) يهواه، فلا يهوى شيئًا إلاَّ ركبه، لأنَّه لا يؤمن بالله، ولا يخافه ولا يحرم ما حرم (الله تعالى) (٤)، ولا يُحِل ما أحل الله (٥)، إنما دينه ما هويت (٦) نفسه يعمل به ولا يحجزه عن ذلك تقوى (٧).\n_________\n(١) من (ت).\n(٢) في (ت) زيادة: رحمهما الله.\n(٣) في (م) و(ت): ما.\n(٤) ليس في (م) و(ت).\n(٥) ليس في (م) و(ت).\n(٦) في (ت): هوته.\n(٧) ما نقله المصنف هو قول الطبري بنحوه عند تفسيره لهذِه الآية في \"تفسيره\" ٢٥/ ١٥٠ والذي تضمن معنى قول ابن عباس - ﵁ - والحسن وقتادة، وقد أخرج الطبري قول ابن عباس - ﵁ - في معنى هذِه الآية، وهو: ذلك الكافر، اتخذ دينه بغير هدى من الله ولا برهان. وعزاه السيوطي في \"الدر\" ٥/ ٧٥٨ أيضًا لابن المنذر وابن أبي حاتم واللالكائي في \"السنة\" والبيهقي في \"الأسماء والصفات\". وأخرج الطبري أيضًا قول قتادة في معنى هذِه الآية، وهو: لا يهوى شيئا إلا ركبه، لا يخاف الله. وأخرجه أيضًا عبد الرزاق في \"تفسيره\" ٢/ ٢١٢. أما قول الحسن فقد ذكره مقرونا مع قول قتادة النحاس في \"معاني القرآن\" ٦/ ٤٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٦.","vol":"24","page":23},{"text":"وقال آخرون: (معناه أفرأيت) (١) من اتخذ معبوده هواه، فيعبد ما يهوى.\nوقال سعيد بن جبير: كانت قريش تعبد (٢) العُزي، وهو حجر أبيض حينًا من الدهر، وكانت العرب تعبد الحجارة والذهب والفضة، فإذا وجدوا شيئًا أحسن من الأول رموه أو (٣) كسروه أو ألقوه في بئر، وعبدوا الآخر، فأنزل الله تعالى هذِه الآية (٤).\nوقال مقاتل: نزلت في الحارث بن قيس السهمي أحد المستهزئين، وذلك أنَّه كان يعبد ما تهواه نفسه (٥).\n[٢٧٠٠] أخبرني ابن فنجويه (٦)، حدثنا طلحة (٧) وعبيد الله (٨)، قالا: حدثنا ابن مجاهد (٩)، حدثني ابن أبي مهران (١٠)، حدثنا\n_________\n(١) ليس في (م).\n(٢) في (ت): يعبد.\n(٣) في (م): و.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٥/ ١٥٠، وذكره بنحوه الماوردي في\"النكت والعيون\" ٥/ ٢٦٥، البغوي في \"تفسيره\" ٧/ ٢٤٥ بنحوه، وابن عادل في \"اللباب\" ١٧/ ٣٥٦ بنحوه.\n(٥) \"تفسير مقاتل\" بن سليمان ٣/ ٢١٤، وذكره بنحوه ابن الجوزي فى \"زاد المسير\" ٧/ ٣٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٧.\n(٦) الحسين بن محمد بن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٧) طلحة بن محمد، أبو القاسم البغدادي، ضعيف في روايه وفي مذهبه.\n(٨) عبيد الله بن أحمد، ابن البواب، ثقة.\n(٩) أبو بكر البغدادي، ثقة مأمون.\n(١٠) الحسن بن أبي مهران، أبو علي، ثقة.","vol":"24","page":24},{"text":"محمد بن يحيى (١) بن أبي عمر (٢)، قال: قال سفيان بن عيينة (٣): إنَّما عبدوا الحجارة لأنَّ البيت (٤) حجارة (٥).\nوقال الحسين بن الفضل: في الآية تقديم وتأخير، مجازها: أَفرأيت من اتخذ هواه إلهه (٦).\n[٢٧٠١] أخبرني ابن فنجويه (٧)، حدثنا ابن شنبة (٨)، حدثنا محمد ابن عمران بن هارون (٩)، حدثنا أبو عبيد الله المخزومي (١٠)، حدثنا سفيان بن عيينة (١١)، عن ابن شبرمة (١٢)، عن الشعبي (١٣)، قال:\n_________\n(١) في (م) زيادة: نا.\n(٢) في الأصل: عمرو. وهو خطأ، والمثبت من (م) و(ت)، وهو صدوق، لكن قال أبو حاتم: كانت فيه غفلة.\n(٣) ثقة حافظ.\n(٤) في (ت) زيادة: من.\n(٥) [٢٧٠٠] الحكم على الإسناد:\nسنده حسن.\nالتخريج:\nلم أجد من أخرجه غير المصنف، وذكره القرطبي في، \"الجامع لأحكام القرآن\" ١٦/ ١٦٧.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٧.\n(٧) ثقة صدوق، كثير الرواية للمناكير.\n(٨) عبيد الله بن محمد بن شنبة، لم أجد فيه جرحا أو تعديلا.\n(٩) لم أجده.\n(١٠) سعيد بن عبد الرحمن بن حسان، ثقة.\n(١١) ثقة حافظ، إلا أنه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(١٢) في (م) و(ت) زيادة: وأبي، وهو ثقة فقيه.\n(١٣) عامر بن شراحيل، ثقة مشهور.","vol":"24","page":25},{"text":"إنَّما سمي الهوى لأنَّه يهوي بصاحبه في النَّار (١).\n[٢٧٠٢] وبه عن سفيان (٢)، عن (٣) سليمان الأحول (٤)، عن طاووس (٥)، عن ابن عباس - ﵄ -، قال: ما ذكر الله هوى في القرآن إلاَّ ذمه (٦).\n_________\n(١) [٢٧٠١] الحكم على الإسناد:\nرجاله ثقات، عدا ابن شنبة لم أجد فيه جرحا أو تعديلا، ومحمد بن عمران لم أجده.\nالتخريج:\nأخرجه الدارمي في \"سننه\" ١/ ١٠٩ من طريق ابن شبرمة، به، بمثله دون قوله: (في النار)، وذكره البغوي في \"تفسيره\" ٧/ ٢٤٥، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣١٤ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٧، وابن عادل في \"اللباب\" ١٧/ ٣٦٥.\n(٢) سفيان بن عيينة، ثقة حافظ فقيه إمام حجة، إلا أنه تغير حفظه بآخره، وكان ربما دلس لكن عن الثقات.\n(٣) في (م) زيادة: أبي.\n(٤) سليمان بن أبي مسلم المكي الأحول، وثقه أحمد وابن معين وأبو حاتم وأبو داود والنسائي، من الخامسة.\nانظر: \"الجرح والتعديل\" ٤/ ١٤٣ (ت ٦٢٠)، \"الكاشف\" للذهبي ١/ ٤٦٣.\n(٥) طاووس بن كَيسان اليماني، ثقة.\n(٦) [٢٧٠٢] الحكم على الإسناد:\nرجاله ثقات، عدا ابن شنبة لم أجد فيه جرحا أو تعديلا، ومحمد بن عمران لم أجده.\nالتخريج:\nأخرجه عبد الله الهروي في \"ذم الكلام وأهله\" ٣/ ١١٤ رقم (٤٦٢) من طريق ابن عيينة، عن سليمان الأحول، بمثله. =","vol":"24","page":26},{"text":"وروى أبو أُمامة - ﵁ - (١)، عن النبي - ﷺ - أنَّه، قال: \"ما عبد (٢) (٣) تحت ظل السَّماء أبغض إلى الله (٤) من هوى\" (٥).\nوقال - ﷺ -: \"ثلاث مهلكات: شح مطاع، وهوى متبع، وإعجاب المرء بنفسه\" (٦).\nوروى ضمرة بن حبيب، عن شداد بن أوس - ﵄ - أنَّ النبي - ﷺ -\n_________\n= وذكره: ابن عطية في \"المحرر الوجيز\" ١٣/ ٣١٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٧.\n(١) من (ت).\n(٢) في الأصل عند، وهو تصحيف، والمثبت من (م) و(ت).\n(٣) في الأصل زيادة: الله تعالى، وفي (ت) زيادة: الله.\n(٤) في (ت) زيادة: تعالى.\n(٥) أخرجه ابن أبي عاصم في \"السنة\" ١/ ٨ رقم (١٣)، والطبراني في \"المعجم الكبير\" ٨/ ١٠٣ رقم (٧٥٠٢)، والواحدي في \"الوسيط\" ٤/ ٩٩ جميعهم بنحوه. قال الهيثمي في \"مجمع الزوائد\" ١/ ١٨٨: وفيه الحسن بن دينار، وهو متروك الحديث.\nوقال ابن الجوزي في \"الموضوعات\" ٢/ ٣٢٦: هذا حديث موضوع على رسول الله تعالى، وفيه جماعة ضعاف، والحسن بن دينار والخصيب كذابان عند علماء النقل.\n(٦) روي هذا الحديث من عدة أوجه، عن (أبي هريرة، وابن عباس،، وابن عمر، وابن أبي أوفى، وأنس) بأسانيد لا تخلو من مقال، قال المنذري في \"الترغيب\" ١/ ١٦٢ وهو مروي عن جماعة من الصحابة، وأسانيده وإن كان لا يسلم شيء منها من مقال، فهو بمجموعها حسن إن شاء الله تعالى، وهذا أيضًا ما ذهب إليه الألباني ﵀ بعد أن ذكر طرق الحديث وفصل القول فيها في \"السلسلة الصحيحة\" ٤/ ٤١٢ رقم (١٨٠٢).","vol":"24","page":27},{"text":"قال: \"الكيس من دان نفسه وعمل لما بعد الموت، والعاجز من أتبع نفسه هواها وتمنى على الله\" (١).\nوقال مضر القاري (٢): لنحت الجبال (٣) بالأظافير حتَّى تنقطع الأوصال، أهون من مخالفة الهوى إذا تمكن في النفوس.\nوسئل ابن المقفع عن الهوى، فقال: هوانٌ سرقت نُونُه، فنظمه الشاعر فقال:\nنون الهوان من الهوى مسروقة ... وأسير كل هوى أسير هوان (٤)\n_________\n(١) أخرجه الإمام أحمد في \"مسنده\" (ص ١٢١٤) رقم (١٧٢٥٣) (١٧١٢٣).\nوا بن ماجه في \"سننه\" (ص ٧٠٥) رقم (٤٢٦٠) كتاب: الزهد، باب: ذكر الموت.\nوالترمذي في \"الجامع\" (ص ٥٥٤) رقم (٢٤٥٩) وقال: هذا حديث حسن.\nوالطبراني في \"معجمه الكبير\" ٧/ ٢٨٤ رقم (٧١٤٣).\nوالحاكم في \"المستدرك\" ١/ ١٢٥ رقم ١٩١/ ١٩١ كتاب الإيمان، وقال: هذا حديث صحيح على شرط البخاري ولم يخرجاه وقال الذهبي في التلخيص: لا والله، أبو بكر واهٍ.\nوأخرجه أيضًا في كتاب \"التوبة والإنابة\" ٤/ ٢٨٠ رقم (٧٦٣٩/ ٣٩)، وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وقال الذهبي في التلخيص: صحيح جميعهم من طريق أبو بكر بن أبي مريم، وهو ضعيف كما حكم عليه ابن حجر في \"تقريب التهذيب\" لابن حجر ٢/ ٣٩٨.\nحكم الألباني ﵀ على هذا الحديث بالضعف. انظر: \"سلسلة الأحاديث الضعيفة والموضوعة\" ١١/ ٤٩٩ رقم (٥٣١٩).\n(٢) في (م): القارعي.\n(٣) في (م): الجبل.\n(٤) ذكره بلفظه دون نسبة برهان الدين البقاعي في \"نظم الدرر\" ٧/ ١٠٤، والخطيب =","vol":"24","page":28},{"text":"وقال (١) آخر:\nإنَّ الهوى لهو الهوان بعينه ... فإذا هويت فقد لقيت هوانا\nوإذا هويت فقد تعبدك الهوى ... فاخضع لحبِّك كائنًا من كانا (٢)\n[٢٧٠٣] وأنشدنا أبو القاسم الحسن (٣) بن محمد (الحبيبي ﵀ قال) (٤): أنشدنا أبو حاتم محمَّد بن حبان (٥) البُستي (٦): ولم أر أكمل منه. قال: أنشدنا محمد بن أبي على الخلادي (٧) لعبد الله المبا رك:\n_________\n= الشربيني في \"السراج المنير\" ٣/ ٧٠٨، ابن الجوزي في \"ذم الهوى\" (ص ٣٣)، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٨، ولسان الدين ابن الخطيب في \"أخبار غرناطة\" ٣/ ١٦٩ ونسبه لمحمد بن يوسف بن خلصون، والثعالبي في \"التمثيل والمحاضرة\" (ص ١١٣) ونسبه لعبيد الله ابن عبد الله بن طاهر، والشطر الثاني من البيت عند ابن الجوزي ومن بعده بلفظ فإذا هويت فقد لقيت هوانا.\n(١) من (ت).\n(٢) ذكره دون نسبة محمد بن أحمد، المعروف بالوشاء في \"الموشى\" (ص ٣٠) وفيه شطر البيت الأول بلفظ إن الهوان هو الهوى نُقص اسمه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٨ وفيه (كسبت هوانا) بدل: (القيت هوانا).\n(٣) في الأصل، الحسين وهو تصحيف، والمثبت من (م)، و(ت).\n(٤) ما بين القوسين ليس في (م)، وأبو القاسم قيل: كذبه الحاكم.\n(٥) في الأصل و(م): حسان، وهو تحريف، والمثبت من (ت).\n(٦) إمام حافظ، ثقة.\n(٧) لم أجده.","vol":"24","page":29},{"text":"ومن البلاء وللبلاء علامة ... أن لا يرى لك عن هواك نزوع\nالعبد عبد النفسر في شهواته ... والحر يشبع تارة وبجوع (١)\n[٢٧٠٤] وأنشدنا أبو القاسم الحبيبي ﵀ (٢)، قال: أنشدنا الحسن (٣) عيسى بن زيد (٤) العقيلي، قال (٥): أنشدني (٦) أبو المثنى معاذ بن المثنى العنبري (٧) (عن أبيه) (٨)، لأبي العتاهية (٩):\n_________\n(١) [٢٧٠٣] الحكم على الإسناد:\nفيه شيخ المصنف كذبه الحاكم كما قيل، والخلادي لم أجده.\nالتخريج:\nأخرجه ابن العديم في \"بغية الطلب في تاريخ حلب\" ٤/ ٥٣ بسنده عن ابن المبارك.\nوذكر البيتين ابن عبد البر في \"بهجة المجالس\" ٢/ ٣٠٦، وابن الجوزي في \"ذم الهوى\" (ص ٣٤)، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٨ وفيها شهواتها بدل شهواته.\n(٢) الحسن بن محمد، قيل: كذبه الحاكم.\n(٣) في الأصل: الحسين، وهو تصحيف، والمثبت من (م) و(ت).\n(٤) في الأصل: يزيد، خطأ، والمثبت من (م) و(ت)، وهو الهاشمي، كذاب.\n(٥) ليس في (م).\n(٦) في (م) و(ت): أنشدنا.\n(٧) ثقة، متقن.\n(٨) مابين القوسين من (م) و(ت)، وهو المثنى بن معاذ بن معاذ، ثقة.\n(٩) إسماعيل بن قاسم العنزي، أديب صالح.","vol":"24","page":30},{"text":"فاعص هوى النفس ولا ترضها ... إنك إن أسخطتها زانكا\nحتَّى متى تطلب مرضاتها ... فإنَّها تطلب عدوانكا (١)\n[٢٧٠٥] وأنشدني أبو القاسم الحبيبي (٢)، قال: أنشدنا الإمام بكر (محمد بن علي بن إسماعيل) (٣) القفال الشاشي (٤) بمرو، قال: أنشدنا أبو بكر الدريدي:\nإذا طالبتك النفس يوما بشهوة ... وكان إليها للخلاف طريق\nفدعها وخالف ما هَويت فإنما ... هواك عدوٌّ والخلاف صديق (٥)\n_________\n(١) [٢٧٠٤] الحكم على الإسناد:\nفيه شيخ المصنف قيل كذبه الحاكم، والعقيلي كذاب.\nالتخريج:\nلم أجده في ديوانه، ولم أجد من أخرجه، وذكره إسماعيل حقي في \"تفسيره\" ١٣/ ٣٣٧ دون نسبة.\n(٢) قيل: كذبه الحاكم.\n(٣) ما بين القوسين ليس في (م).\n(٤) شيخ الأدب، لم يذكر بجرح أو تعديل.\n(٥) [٢٧٠٥] الحكم على الإسناد:\nفيه شيخ المصنف قيل كذبه الحاكم. =","vol":"24","page":31},{"text":"[٢٧٠٦] وأنشدني أبو القاسم الحبيبي (١)، قال: أنشدني أبو عبيد (٢) الطوسي (٣):\nوالنفس إن أعطيتها مُناها ... فاغرةٌ نحو هواها فاها (٤)\n[٢٧٠٧] وسمعت أبا القاسم (٥) يقول: سمعت أبا نصر منصور بن عبد الله الأصفهاني (٦) بهراة يقول: سمعت أبا الحسن عمر بن واصل\n_________\n= التخريج:\nلم أقف على من أخرجه حسب بحثي واطلاعي، وذكرهما: الثعالبي في \"التمثيل والمحاضرة\" (ص ٤٥٣) دون نسبة، وفيه: فخالف هواها ما استطعت بدل فدعها وخالف ما هويت، وأبو عبيد البكري في \"فصل المقال في شرح كتاب الأمثال\" (ص ٣٢٠) دون نسبة، وفيه: وكان عليها بدل وكان إليها فخالف هواها ما استطعت بدل: فدعها وخالف ما هويت، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٨.\n(١) قيل: كذبه الحاكم.\n(٢) في الأصل (عبيد الله) والمثبت من (م) و(ت).\n(٣) لم أجده.\n(٤) [٢٧٠٦] الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم، والطوسي لم أجده.\nالتخريج:\nلم أجد من أخرجه حسب بحثي واطلاعي، وذكره: القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٨، وابن عجيبة في \"البحر المديد\" ٧/ ١٠٥، وهذ البيت منسوب لأبي العتاهية كما في أشعاره وأخباره (ص ٤٥٩)، وفيه اتبعتها بدل أعطيتها.\n(٥) قيل: كذبه الحاكم.\n(٦) لم يذكر بجرح أو تعديل.","vol":"24","page":32},{"text":"العنبري (١) يقول: سئل سهل بن عبد الله التستري (٢) عن الهوى؛ فقال للسائل: هواك داؤك، فإن خالفته فدواؤك (٣).\nوقال وهب: إذا عرض لك أمران شككت في خيرهما فانظر إلى أبعدهما من هواك فأته (٤).\nقوله تعالى: ﴿وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ﴾ منه (٥) بعاقبة أمره (٦) ﴿وَخَتَمَ﴾ طبع (٧) ﴿عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً﴾ قرأ حمزة والكسائي وخلف: ﴿غِشَاوَةً﴾ بفتح الغين من غير ألف (٨)، وقرأ (٩) الباقون:\n_________\n(١) الصوفي، اتهمه الخطيب بالوضع.\n(٢) صوفي زاهد.\n(٣) [٢٧٠٧] الحكم على الإسناد:\nفيه أبو القاسم تكلم فيه الحاكم، والعنبري متهم بالوضع، ومنصور لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجد من أخرجه غير المصنف، وذكره: ابن عطية في \"المحرر الوجيز\" ١٣/ ٣١٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٦٨، وأبو حيان في \"البحر المحيط\" ٨/ ٤٨، والثعالبي في \"تفسيره\" ٣/ ١٦٧.\n(٤) ذكره: ابن عطية في \"المحرر الوجيز\" ١٣/ ٣١٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٦٨٦، وأبو حيان في \"البحر المحيط\" ٨/ ٤٨، والثعالبي في \"تفسيره\" ٣/ ١٦٧.\n(٥) ليس في (م) و(ت).\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٢٤٥.\n(٧) انظر: \"تفسير الطبري\" ٢٥/ ١٥١، \"معالم التنزيل\" للبغوي ٧/ ٢٤٥.\n(٨) انظر: \"المبسوط\" لابن مهران (ص ٣٤٠)، \"النشر\" لابن الجزري (ص ٦٣٢).\n(٩) من (ت).","vol":"24","page":33},{"text":"(غِشاوة) بالألف، وكسر الغين (١).\n﴿فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ أَفَلَا تَذَكَّرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4901>٢٤ </span>- قوله تعالى: ﴿وَقَالُوا﴾\nيعني: المشركين ﴿مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا﴾\nيموت الآباء ويحيا الأبناء (٢) ﴿وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ﴾ وما يفنينا إِلاَّ ممر (٣) الزمان، وطول العمر (٤) (٥).\nوفي حرف عبد الله - ﵁ -: (وما يهلكنا إلا دهر (٦) يمر) (٧) ﴿وَمَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ﴾\n[٢٧٠٨] أخبرنا أبو عبد الله الحسين (٨) بن محمد بن فنجويه\n_________\n(١) انظر: \"المبسوط\" لابن مهران (ص ٣٤٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٠، وقال: هما لغتان، وهي الغطاء، \"تحبير التيسير\" لابن الجزري (ص ٥٥٥)، وهم: نافع، وابن كثير، وأبو عمرو، وابن عامر، وعاصم، وأبو جعفر، ويعقوب الحضرمي.\n(٢) \"تفسير الطبري\" ٢٥/ ١٥١، \"الوجيز\" للواحدي ٢/ ٩٩١، \"معالم التنزيل\" للبغوي ٧/ ٢٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٧٠.\n(٣) في (م) و(ت): مرُّ.\n(٤) في هامش الأصل و(م): الدهر.\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ١٥٢، \"الوجيز\" للواحدي ٢/ ٩٩١ \"معالم التنزيل\" للبغوي ٧/ ٢٤٥.\n(٦) في (م): الدهر.\n(٧) ذكر هذِه القراءة: الطبري في \"تفسيره\" ٢٥/ ١٥٢، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٧٠، وهي قراءة شاذة ذكرها أيضًا ابن خالوية في \"مختصر الشواذ\" (ص ١٣٩).\n(٨) الأصل: الحسن، والمثبت من (م)، (ت).","vol":"24","page":34},{"text":"الدينوري ﵀ بقراءتي عليه، حدثنا أبو حذيفة أحمد بن محمّد (١) ابن علي الدينوري (٢)، حدثنا أبو عبيد علي بن الحسين (٣) بن حرب القاضي (٤)، حدثنا أحمد بن المقدام العجلي (٥)، حدثنا سفيان بن عيينة (٦)، عن الزهري (٧)، عن سعيد بن المسيب (٨)، عن أبي هريرة - ﵁ -، عن النبي - ﷺ - قال: \"كان أهل الجاهلية يقولون: إنّما يهلكنا الليل والنهار، هو الذي يهلكنا فيميتنا ويحينا، (قال (٩) الله تعالى في كتابه: ﴿وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ﴾، فيسبون الدهر) (١٠)، فقال الله تعالى: \"يُؤذِيني ابن آدم؛ يَسُبُّ الدّهر، وأنا الدّهر، بِيَدِي الأمر، أُقَلِّبُ الليل والنهار\" (١١).\n_________\n(١) في (م) و(ت) زيادة: بن الحسين. وهو ثقة صدوق كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) في الأصل و(م): الحسن، وهو تحريف، والمثبت من (ت).\n(٤) أبو عبيد بن حربويه الفقيه الشافعي، ثقة فقيه جليل مشهور.\n(٥) ليس في (م)، وهو أبو الأشعث، صدوق صاحب حديث، طعن أبو داود في مروءته.\n(٦) ثقة، إلا أنه تغير حفظه بآخره، وكان ربما دلس لكن عن الثقات.\n(٧) محمد بن مسلم الزهري، متفق على جلالته وإتقانه.\n(٨) سعيد بن المُسَيِّب المخزومي، ثقة حجة.\n(٩) في (ت): فقال.\n(١٠) ما بين القوسين ليس في (م).\n(١١) [٢٧٠٨] الحكم على الإسناد:\nفيه أبو حذيفة لم يذكر بجرح أو تعديل.\nالتخريج: =","vol":"24","page":35},{"text":"[٢٧٠٩] وأخبرنا أبو سعيد محمد بن عبد الله بن حمدون (١) بقراءتي عليه في صفر سنة ثمان وثمانين وثلاثمائة فأقرّ به، أخبرنا أبو حامد أحمد بن محمد بن الحسن (٢)، حدثنا محمد بن يحيى (٣) وعبد الرحمن بن بشر (٤) وأحمد بن يوسف (٥)، قالوا: حدثنا عبد الرزاق (بن همام) (٦)، أخبرنا معمر (بن راشد) (٧) عن همام بن منبه (٨)، قال (٩): هذا ما حدثنا أبو هريرة - ﵁ -، عن محمد رسول\n_________\n= أخرجه الطبري في \"تفسيره\" ٢٥/ ١٥٢ من طريق ابن عيينة، به، بنحوه، والدارقطني في \"العلل\" ٨/ ٨١ من طريق أبي الأشعث، به، بنحوه\nوقوله: (كان أهل الجاهلية .. فيسبون الدهر). موقوف على سفيان كما في \"صحيح ابن حبان\" ١٣/ ٢٣ رقم (٥٧١٥)، وكما في \"مستدرك الحاكم\" ٢/ ٤٩١.\nوأخرج المرفوع منه: \"يؤذيني ابن آدم .. \" البخاري في كتاب التفسير سورة حم الجاثية، باب: ﴿وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ﴾ ٢/ ٢١١٤ رقم (٤٨٢٦)، وفي كتاب التوحيد، باب: قول الله تعالىَ: ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ من طريق سفيان، به، بمثله. ومسلم في \"صحيحه\"، كتاب: الألفاظ من الأدب وغيرها، باب: النهي عن سب الدهر ٤/ ١٧٦٢ رقم (٢٢٤٦).\n(١) عالم زاهد، لم يذكر بجرح أو تعديل.\n(٢) في (م): الحسين، وهو ابن الشرقي، ثقة مأمون ..\n(٣) الذهلي، ثقة حافظ جليل.\n(٤) ابن الحكم العبدي، ثقة.\n(٥) السلمي، حافظ ثقة.\n(٦) ما بين القوسين ليس في (م)، وهو ثقة حافظ.\n(٧) ما بين القوسين ليس في (م)، وهو ثقة ثبت فاضل.\n(٨) الصنعاني، ثقة.\n(٩) في (م): قالوا.","vol":"24","page":36},{"text":"الله - ﷺ - قال: \"قال الله تعالى: لا يقل ابن آدم يا خيبة الدهر، فإنّي أنا الدهر، أُرسل الليل والنهار، فإذا شئت قبضتهما\" (١).\n[٢٧١٠] وأخبرني ابن فنجويه (٢)، حدثنا عبيد (٣) الله بن عبد الله بن أبي سمرة (٤)، حدثنا عبد الملك بن أحمد الخياط البغدادي (٥)، حدثنا محمود (٦) بن خِداش (٧)، حدثنا سيف بن محمد الثوري (٨)، عن الأعمش (٩)، عن أبي صالح (١٠)، عن أبي هريرة - ﵁ -، قال: قال\n_________\n(١) [٢٧٠٩] الحكم على الإسناد:\nرجاله ثقات سوى، شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الإمام أحمد في \"مسنده\" (٥٨٥/ رقم ٨٢١٥ (٨٢٣٢) من طريق عبد الرزاق، به، بنحوه. والبيهقي في الأسماء والصفات (١/ ٣٧٨ رقم ٣٠٥) من طريق أحمد بن يوسف، به، بمثله.\nوالبغوي في \"تفسيره\" ٧/ ٢٤٥ من طريق أحمد بن يوسف، به، بمثله.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) في الأصل و(م)، عبد. وهو تصحيف، والمثبت من (ت).\n(٤) أبو محمد البندار، ثقة.\n(٥) عبد الملك بن أحمد بن نصر، أبو الحسين الخياط، ويقال الدقاق، من أهل بغداد، قال عنه الخطيب والسمعاني: كان ثقة، (ت ٣١٨). انظر: \"تاريخ بغداد\" ١٠/ ٤٢٧، \"الأنساب\" للسمعاني ٢/ ٢٧٤.\n(٦) في الأصل: محمد، والمثبت من (م)، (ت).\n(٧) في (م): خراش، وهو الطالقاني، صدوق.\n(٨) كذبوه.\n(٩) سليمان بن مهران، ثقة حافظ، لكنه يدلس.\n(١٠) ذكوان السَّمان الزيات المدني، ثقة ثبت.","vol":"24","page":37},{"text":"رسول الله - ﷺ -: \"لا تسبوا الدهر، فإنّ الله هو الدهر\" (١).\nقال أبو عبيد القاسم بن سلام (٢) في تفسير هذا الحديث (٣): إنّ هذا مما لا ينبغي لأحد من أهل الإسلام (٤) أن يجهل وجهه، وذلك أن من شأن العرب أن يذموا (٥) الدهر ويسبوه عند المصائب والنوائب، فيقولون (٦): أجتاحهم الدهر، وتخرمتهم (٧) الأيام، وأتى عليهم الزمان وما أشبه ذلك حتّى ذكروها في أشعارهم.\nقال عمرو بن قميئة (٨):\nرمتني بنات الدهر من حيث لا أرى ... فكيف بمن يُرمى وليس برامي\n_________\n(١) [٢٧١٠] الحكم على الإسناد:\nضعيف جدًا؛ سيف بن محمد الثوري كذبوه، إلا أن الحديث صحيح كما سيأتي في تخريجه.\nالتخريج:\nأخرجه الإمام مسلم في \"صحيحه\" من طريق ابن سيرين عن أبي هريرة - ﵁ - ٧/ ٤٥ رقم (٦٠٠٣)، كتاب الألفاظ من الأدب وغيرها، باب: النهي عن سب الدهر.\n(٢) في (ت) زيادة: ﵀.\n(٣) ذكره أبو عبيد في \"غريب الحديث\" ٢/ ١٤٦ - ١٤٧\n(٤) ليس في (م).\n(٥) في (م): تذم.\n(٦) في (م): فيقولوا.\n(٧) في (ت): وتخونهم.\n(٨) في (م) و(ت) زيادة: في ذلك. وفي (ت): قميَّة.","vol":"24","page":38},{"text":"فلو أنَّها نَبلٌ إذًا لاتقيتها ... ولكنّني أُرمَى بغير سهامِ\nعلى الراحتين مرة وعلى العصا ... أنوءُ ثلاثًا بعدهنَّ قيامي (١)\nوروي أنّ الشعبي دخل على عبد الملك بن مروان وقد ضعف، فسأل (٢) عن حاله، فأنشده هذِه الأبيات (٣) (٤):\nفاستأثَرَ الدّهرُ الغَدَاةَ بهمْ ... والدّهرُ يرمِينِي وما أَرْمِي\nيا دهرُ قد أكثَرْتَ فَجْعَتَنا ... بسَرَاتنا ووقَدتَ (٥) في العَظْمِ\nوتركتنا لحمًا على وضم ... لو كنت تستبقي من اللحم\nوسلَبْتَنَا ما كان يعْجبُنا (٦) ... يا دَهرُ ما أنصفْتَ في الحُكْمِ (٧)\n_________\n(١) مذكورة في \"ديوانه\" (٤٥ - ٤٦)\n(٢) في (م) و(ت): فسأله.\n(٣) في (م) و(ت) زيادة: وقال آخر.\n(٤) لم أجده.\n(٥) فوقها في الأصل و(م): ووقرت.\n(٦) في هامش الأصل: لست تعتبنا، وفي (م) و(ت): لست تعقبنا.\n(٧) ورد ذكر هذِه الأبيات، عدا البيت الثالث الذي مطلعه: وتركتنا لحما ..، في =","vol":"24","page":39},{"text":"[٢٧١١] وأنشدنا الحسن بن محمد السدوسي (١)، قال: أنشدنا عبد السميع بن محمد الهاشمي (٢)، قال: أنشدنا أبو الحسن العبسي (٣) لابن لنكك (٤) في هذا المعنى:\nقل لدهر عن المكارم عُطلٍ ... يا قبيح الفعال جهم المحيا\nكم كريم حططته من يفاع ... ولئيم ألحقته بالثريا (٥)\n_________\n= \"التذكرة الحمدونية\" لابن حمدون (ص ٤٩٠) ونسبه لزهير بن أبي سلمى، وفيه ووقرت بدل ووقدت، وذكر البيت الثالث أبو علي القالي في \"أماليه\" (١٢٥) ونسبه للحارث بن وعلة.\n(١) الحبيبي، قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) لم أستطع تمييزه.\n(٤) هو: محمد بن محمد بن جعفر بن لنكك، أبو الحسن البصري الشاعر الأديب، أكثر شعره في شكوى الزمان وأهله وهجاء شعراء عصره، توفي نحو (٣٦٠ هـ).\nانظر: \"معجم الأدباء\" ٢/ ٤٢٩، \"الأعلام\" للزركلي ٧/ ٢٠.\n(٥) [٢٧١١] الحكم على الإسناد:\nفيه شيخ المصنف تكلم فيه الحاكم والهاشمي لم أجده.\nالتخريج:\nذكر الأبيات: ابن حبيب النيسابوري في \"عقلاء المجانين\" (ص ١٣) ونسبها للعباس بن القاسم الطبري، وفيه: (على المكارم غطى) بدل: (عن المكارم عطل)، وفيه (كم كريم حططته عن يفاع) بدل: (كم كريم حططته من يفاع)، =","vol":"24","page":40},{"text":"وقال (أبو عبيد: ناظرت) (١) بعض المُلحدة، قال (٢): ألاّ تراه يقول: فإنّ الله هو الدهر، فقلت له: هل كان أحد يسب الله في آباد الدهر، بل كانوا يقولون كما قال الأعشى:\nاستأثر اللهُ بالوفاء وبالعَدْل ... وولَّى المَلامةَ الرَّجُلا (٣)\nقال: فتأويل قوله - ﷺ -: \"إنّ الله هو الدهر\"، إن الله جل ذكره هو الذي يأتي بالدهر والشدائد والمصائب، فإذا سببت الدهر وقع السب على الله، تعالى عن ذلك علوا كبيرا؛ لأنّه فاعل هذِه الأشياء وقاضيها ومدبرها (٤).\nوقال الحسين بن الفضل: مجازه: فإنّ الله هو (٥) مدهّر الدهور (٦).\n_________\n= وفيه: (ورقيع الحقته) بدل (ولئيم الحقته) وذكرها أيضًا. ومحمد بن إبراهيم في \"غرر الخصائص\" (ص ٣٦) ولم ينسبه، وفيه من المكارم بدل على المكارم، وفيه كم رفيع بدل كم كريم، وفيه في حضيض بدل من يفاع، وفيه ووضيع ألحقته بدل ولئيم ألحقته.\n(١) مكتوب أسفل هذِه الكلمة في الأصل: عبيدة: وناظره.\nوفي (م) و(ت): عبيد: وناظرت.\n(٢) في (ت): فقال.\n(٣) انظر: \"ديوان الأعشى\" (ص ٢٨٣)، \"الأغاني\" للأصفهاني ٩/ ١٣٣ - ١٤٦.\n(٤) انظر: \"غريب الحديث\" لأبي عبيد ٢/ ١٤٥ - ١٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٧١ - ١٧٢.\n(٥) ليس في (م).\n(٦) في (م) و(ت): (الدهر). ولم أجده.","vol":"24","page":41},{"text":"وروي عن علي بن أبي طالب - ﵁ - في خطبة له: مُدهّر (١) الدهور، ومن عنده الميسور، ومن لديه المعسور (٢).\nودليل هذا التأويل.\n[٢٧١٢] ما أخبرنا أبو القاسم الحسن بن محمد بن الحسن النيسابوري (٣)، حدثنا أبو الحسن (محمد بن محمد بن الحسن) (٤) الكازري (٥)، حدثنا أبو عبد الله محمد بن القاسم الجمحي (٦)، حدثنا عنبر (٧) بن أحمد (٨)، قال: بلغني أنّ سالم (٩) بن عبد الله بن عمر (١٠) كان كثيرًا ما يذكر الدهر، فزبرهُ أبوه عبد الله بن عمر - ﵁ -، وقال له: يا بني إياك وذكر الدهر، (ثم أنشد) (١١):\n_________\n(١) في (م): يدهر.\n(٢) لم أجده.\n(٣) قيل: كذبه الحاكم.\n(٤) ما بين القوسين ليس في (م).\n(٥) في (ت): الكارزي، وهو صحيح السماع، مقبولًا في الرواية.\n(٦) محمد بن القاسم بن عبد الرزاق الجمحي، أبو عبد الله، قاضي مكة، وهو من شيوخ أبي بكر الإسماعيلي، قال عنه الدارقطني: صالح. انظر: \"سؤالات البرقاني\" للدارقطني (ص ٦١/ ت ٤٥٣)، وانظر \"معجم أسامي شيوخ أبي بكر\" ١/ ٤٠١.\n(٧) في (م): عنتر.\n(٨) لم أجده.\n(٩) في جميع النسخ: سلام، والمثبت من كتب المصادر.\n(١٠) أحد الفقهاء السبعة، وكان ثبتًا عابدًا فاضلًا.\n(١١) ما بين القوسين ليس في (م) و(ت).","vol":"24","page":42},{"text":"فما الدهر بالجائي بشيء تحبه ... ولا جالب البلوى فلا تشتم الدهرا\nولكن متى ما يبعث الله باعثًا ... على معشر يجعل مياسيرهم عُسرَا (١)\nوأنشدني أبو القاسم (٢) قال (٣): أنشدنا الشيخ السدي أبو محمد (أحمد بن عبد الله) (٤) المزني، قال: أنشدنا معاذ بن نجدة بن العريان (٥):\nدار الزمان على الأمور فإنّه ... إن لم تدار رماك بالآلام\n_________\n(١) [٢٧١٢] الحكم على الإسناد:\nفي سنده من لم أجده، وشيخ المصنف تكلم فيه الحاكم، وفيه انقطاع بين عنبر وسالم.\nالتخريج:\nلم أجد من أخرجه غير المصنف، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٧١ بنحوه، وفيه: (بالجاني لشيء لحينه) بدل: (بالجائي بشيء تحبه)، وذكر الأبيات العبيدي في التذكرة السعدية (ص ٣٠) وفيه: (أمره) بدل: (باعثًا)، و(معاسرهم يسرا) بدل: مياسرهم عسرا، ولم أجد قائل الأبيات.\n(٢) في (م) و(ت) زيادة: الحبيبي. قيل: كذبه الحاكم.\n(٣) ليس في (م).\n(٤) ما بين القوسين ليس في (م)، وهو شيخ جليل حافظ.\n(٥) معاذ بن نجدة الهروي، قال الذهبي: صالح، قد تُكُلِّم فيه قال ابن حجر: صالح الحديث قد تكلم فيه، (ت ٢٨٢ هـ). انظر: \"المغني في الضعفاء\" ٢/ ٣٠٨، \"لسان الميزان\" ٦/ ٧٧.","vol":"24","page":43},{"text":"وذر الزمان عن الملام فإنما ... يحكي الزمان مجاري الأقلام\nيُشكى الزمان ويستزاد فإنّما ... بيد المليك منافذ الأحكام (١)\n[٢٧١٤] وأنشدني الأستاذ (٢) أبو القاسم الحبيبي (٣)، قال: أنشدني أبي (٤)، قال: أنشدني أبو علي (محمد بن عبد الوهاب) (٥) الثقفي:\nيا عالما يعجب من دهره ... لا تَلُمِ الدّهر على غدره\nفالدهر مأمور له آمِرٌ ... يصرف (٦) الدهر إلى أمره\nكم كافر أمواله جَمَّةٌ ... يزداد أضعافًا على كفره\n_________\n(١) [٢٧١٣] الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nلم أجده عند غير المصنف.\n(٢) ليس في (ت).\n(٣) ليس في (م) و(ت) والحبيبي، قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) ما بين القوسين ليس في (م)، وهو إمام محدث، فقيه.\n(٦) في هامش الأصل و(م) و(ت): قد ينتهي.","vol":"24","page":44},{"text":"ومؤمنٍ ليس له درهم ... يزدادا إيمانًا على فقره (١)\n\n<span data-type=\"title\" id=toc-4902>٢٥ </span>- قوله تعالى: ﴿وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ مَا كَانَ حُجَّتَهُمْ إِلَّا أَنْ قَالُوا ائْتُوا بِآبَائِنَا إِنْ كُنْتُمْ صَادِقِينَ (٢٥) قُلِ اللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَى يَوْمِ الْقِيَامَةِ﴾\n(يعني: ليوم القيامة) (٢) (٣) ﴿لَا رَيْبَ فِيهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-4904>٢٧ </span>- ﴿وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَخْسَرُ الْمُبْطِلُونَ (٢٧)﴾\n\n<span data-type=\"title\" id=toc-4905>٢٨ </span>- قوله -﷿-: ﴿وَتَرَى كُلَّ أُمَّةٍ جَاثِيَةً﴾\nمجتمعة مستوفزة على ركبها من هول ذلك اليوم (٤).\nوأصل الجثوة: الجماعة من كلّ شيء (٥).\nقال طرفة يصف قبرين:\n_________\n(١) [٢٧١٤] الحكم على الإسناد:\nفيه شيخ المصنف تكلم فيه الحاكم، وأبوه لم أجده.\nالتخريج:\nذكره ابن حبان في \"روضة العقلاء\" (ص ٢٨٠)، وفيه -يا لائم الدهر إذا ما نبا بدل يا عالما يعجب من دهره، ينصرف بدل يصرف، كافر بالله.\nوذكره القرطبي في \"تفسيره\" ١٦/ ١٧١، وفيه يا عاتب الدهر إذا نابه بدل يا عالما يعجب من دهره، الدهر بدل فالدهر، وينتهي بدل يصرف.\n(٢) ما بين القوسين ليس في (م).\n(٣) \"تفسير الطبري\" ٢٥/ ١٥٣، \"معالم التنزيل\" للبغوي ٧/ ٢٤٦.\n(٤) \"تفسير الطبري\" ٢٥/ ١٥٤.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٧٤، \"فتح القدير\" للشوكاني ٥/ ١٤.","vol":"24","page":45},{"text":"تَرى جُثْوَتَيْنِ مِنْ تُرابٍ عليهما ... صَفائِحُ صُمٌّ مِنْ صَفِيْحٍ مُنَضَّدِ (١)\n[٢٧١٥] أخبرني (٢) ابن فنجويه (٣)، حدثنا عبد الله (٤) بن يوسف (٥)، حدثنا محمد بن موسى الحلواني (٦)، حدثنا يعقوب بن سفيان (٧) الفارسي (٨)، حدثنا عبد الله بن يحيى الثقفي (٩)، حدثنا أبو عوانة (١٠)، عن عاصم الأحول (١١)، عن أبي عثمان النهدي (١٢)، عن سلمان (١٣)، قال: (١٤) في القيامة ساعة هي عشر سنين يكون (١٥)\n_________\n(١) \"ديوان طرفة بن العبد\" (ص ٣٣).\n(٢) في (م) و(ت) زيادة: الحسين.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) في الأصل: (أبو عبد الله) وهو خطأ، والمثبت من (م) و(ت).\n(٥) لم أجده.\n(٦) صدوق ثقة.\n(٧) في جميع النسخ: إسحاق. وهو خطأ، والمثبت من كتب التراجم.\n(٨) في الأصل و(م): الفلوسي. وهو تحريف، والمثبت من (ت) وهو ثقة حافظ.\n(٩) عبد الله بن يحيى الثقفي، أبو محمد البصري، قال عنه الذهبي: ثقة، وقال ابن حجر: ثقة، من كبار العاشرة. انظر: \"الكاشف\" للذهبي ١/ ٦٠٧، \"تقريب التهذيب\" لابن حجر ١/ ٤٦٠.\n(١٠) الوَذَّاح بن عبد الله اليَشكُري، ثقة ثبت.\n(١١) عاصم بن سليمان، ثقة، لم يتكلم فيه إلا القطان فكأنه بسبب دخوله في الولاية.\n(١٢) عبد الرحمن بن مِلِّ، ثقة ثبت عابد.\n(١٣) سلمان الفارسي صحابي مشهور.\n(١٤) في (م) زيادة: إن.\n(١٥) في (م) و(ت): يخر.","vol":"24","page":46},{"text":"الناس جثاة (١) على ركبهم حتّى إن (٢) إبراهيم (ينادي: نفسي لا أسألك (٣) إلا نفسي (٤).\n﴿كُلُّ أُمَّةٍ تُدْعَى إِلَى كِتَابِهَا﴾ الذي فيه أعمالها (٥) ﴿الْيَوْمَ تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-4906>٢٩ </span>- ﴿هَذَا كِتَابُنَا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ﴾ يعني: ديوان الحفظة (٦)، وقيل: اللوح المحفوظ (٧).\n[٢٧١٦] أخبرني الحسين بن محمد الثقفي (٨)، حدثنا عمر بن نوح\n_________\n(١) في (م) و(ت): فيها جثاثا.\n(٢) ليس في (ت).\n(٣) في (م) و(ت) زيادة: اليوم.\n(٤) [٢٧١٥] الحكم على الإسناد:\nرجاله ثقات، عدا عبد الله بن يوسف لم أجده.\nالتخريج:\nلم أجد من أخرجه غير المصنف حسب بحثي واطلاعي، وذكره الواحدي في \"الوسيط\" ٤/ ١٠٠، والبغوي في \"تفسيره\" ٧/ ٢٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٧٤ جميعهم بنحوه.\n(٥) انظر: \"معاني القرآن\" للنحاس ٦/ ٤٣٢، \"معالم التنزيل\" للبغوي ٧/ ٢٤٧، \"المحرر الوجيز\" ١٣/ ٣٢٢.\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ٣٢٢، \"زاد المسير\" لابن الجوزي ٧/ ٣٦٤ ونسبه لابن السائب، \"معالم التنزيل\" للبغوي ٧/ ٢٤٧.\n(٧) انظر: \"النكت والعيون\" للماوردي ٥/ ٢٦٨ ونسبه لمقاتل، \"المحرر الوجيز\" ١٣/ ٣٢٢، \"زاد المسير\" لابن الجوزي ٧/ ٣٦٤ ونسبه لمقاتل.\n(٨) ثقة صدوق، كثير الرواية للمناكير.","vol":"24","page":47},{"text":"البجلي (١)، حدثنا أبو خليفة (٢)، حدثنا عثمان بن عبد الله الشامي (٣)، حدثنا بقية بن الوليد (٤)، عن أرطاة بن المنذر (٥)، عن مجاهد (٦)، عن ابن عمر - ﵁ -، قال: قال رسول الله - ﷺ -: \"أول شيء خلق الله القلم من نور مسيرة خمسمائة عام، واللوح من نور مسيرة خمسمائة عام، فقال للقلم: أجر فجرى بما هو كائن إلى يوم القيامة، برها وفاجرها، ورطبها ويابسها\". ثمّ قرأ (٧) هذِه الآية: ﴿هَذَا كِتَابُنَا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ إِنَّا كُنَّا نَسْتَنْسِخُ مَا كُنْتُمْ تَعْمَلُونَ (٢٩)﴾، قال: \"وهل تكون النسخة إلا من شيء قد فرغ منه\" (٨).\nومعنى ﴿نَسْتَنْسِخُ﴾ نأمر بالنسخ (٩).\n_________\n(١) في النسخ: البلخي. والمثبت من (ت) وهو ثقة.\n(٢) الفضل بن الحُبَاب الجُمَحيُّ، ثقة صادق مأمون.\n(٣) عثمان بن عبد الله الأموي الشامي، قال الدَّارَقُطْنِيّ: كان ضعيفًا، وقال مرة: يضع الأباطيل على الشيوخ الثقات، قال ابن عدي: له موضوعات.\nانظر: \"موسوعة أقوال الدارقطني\" ١/ ١٥٢، \"المغني في الضعفاء\" للذهبي ١/ ٦٠٣.\n(٤) صدوق، كثير التدليس عن الضعفاء.\n(٥) ثقة.\n(٦) مجاهد بن جبر المكي، ثقة إمام في التفسير وفي العلم.\n(٧) في (ت): تلا.\n(٨) [٢٧١٦] الحكم على الإسناد:\nفيه عثمان بن عبد الله، وبقية.\nالتخريج:\nأخرجه أبو الشيخ في \"العظمة\" ٢/ ٥٩٠.\n(٩) انظر: \"الوجيز\" للواحدي ٢/ ٩٩٢، \"معالم التنزيل\" للبغوي ٧/ ٢٤٧.","vol":"24","page":48},{"text":"وقال الضحاك: نثبت (١).\nوقال السدي: نكتب (٢).\nوقال الحسن: نحفظ (٣).\n\n<span data-type=\"title\" id=toc-4907>٣٠ </span>- قوله تعالى: ﴿فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُدْخِلُهُمْ رَبُّهُمْ فِي رَحْمَتِهِ﴾ جنّته (٤) (٥)\n﴿ذَلِكَ هُوَ الْفَوْزُ الْمُبِينُ﴾ الظفر الظاهر (٦).\n\n<span data-type=\"title\" id=toc-4908>٣١ </span>- ﴿وَأَمَّا الَّذِينَ كَفَرُوا﴾\nفيقال لهم: ﴿أَفَلَمْ تَكُنْ آيَاتِي تُتْلَى عَلَيْكُمْ فَاسْتَكْبَرْتُمْ وَكُنْتُمْ قَوْمًا مُجْرِمِينَ (٣١) وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ﴾ بالرفع (٧) قراءة العامة على الابتداء، وخبره فيما بعده (٨)، ودليلهم قوله تعالى: ﴿إِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَنْ يَشَاءُ مِنْ\n_________\n(١) ذكره: البغوي في \"تفسيره\" ٧/ ٢٤٧، والنسفي في \"تفسيره\" ٣/ ٣٠٥ ولم ينسبه.\n(٢) ذكره الفراء في \"معاني القرآن\" (ص ٤٠٦) ولم ينسبه، والبغوي في \"تفسيره\" ٧/ ٢٤٧.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٤٧، \"المحرر الوجيز\" لابن عطية ١٣/<span data-type=\"title\" id=toc-4909> ٣٢</span>٢، \"البحر المحيط\" لأبي حيان ٨/ ٥١.\n(٤) ليس في (ت).\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ١٥٦، \"زاد المسير\" لابن الجوزي ٧/ ٣٦٥، \"تفسير النسفي\" ٣/ ٣٠٥.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٢٤٧.\n(٧) في (م): رفع.\n(٨) انظر: \"السبعة\" لابن مجاهد (ص ٤١٥)، \"الكشف\" لمكي ٢/ ٣٧٠، \"تحبير التيسير\" لابن الجزري (ص ٥٥٥)، وهم: نافع، وابن كثير، وأبو عمرو البصري، =","vol":"24","page":49},{"text":"عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ﴾ (١) بالرفع (٢).\nوقرأ أبو رجاء العطاردي، وحمزة ﴿وَالسَّاعَةُ﴾ نصبًا عطفًا بها على الوعد (٣).\n\n<span data-type=\"title\" id=toc-4910>٣٣ </span>- ﴿لَا رَيْبَ فِيهَا قُلْتُمْ مَا نَدْرِي مَا السَّاعَةُ إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ﴾ بأنّها (٤) كائنة (٥).\n\n<span data-type=\"title\" id=toc-4911>٣٤ </span>- قوله -﷿-: ﴿وَبَدَا لَهُمْ سَيِّئَاتُ مَا عَمِلُوا﴾ أي: جزاؤها (٦)\n﴿وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾.\n\n<span data-type=\"title\" id=toc-4912>٣٥ </span>- ﴿وَقِيلَ الْيَوْمَ نَنْسَاكُمْ﴾ أي (٧): نترككم في النّار (٨).\n_________\n= وابن عامر، وعاصم، والكسائي، وأبو جعفر، ويعقوب، وخلف.\n(١) الأعراف: ١٢٨.\n(٢) في (م) و(ت) زيادة: لا غير. وانظر: \"حجة القراءات\" لابن زنجلة (ص ٦٦٢).\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٤١٥)، \"تفسير الطبري\" ٢٥/ ١٥٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٠، \"التبصرة\" لابن فارس (ص ٤٩٦)، \"إتحاف فضلاء البشر\" (ص ٥٠٢) وجميعهم نسبوها لحمزة، ولم أجد من نسب القراءة لأبي رجاء فيما عدت إليه من مراجع -والله أعلم-.\nذكر الطبري أنهما قراءتان مستفيضتان، صحيحتان.\n(٤) في (م) و(ت): أنها.\n(٥) انظر: \"تفسير الطبري\" ٢٥/ ١٥٧، \"معالم التنزيل\" للبغوي ٧/ ٢٤٧.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٤٨، \"الجامع لأحكام القرآن\" للقرطبي ٧٧١/ ١٦، \"البحر المحيط\" لأبي حيان ٨/ ٥٢.\n(٧) من (ت).\n(٨) انظر: \"تفسير الطبري\" ٢٥/ ١٥٨، \"معالم التنزيل\" للبغوي ٧/ ٢٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٧٧.","vol":"24","page":50},{"text":"﴿كَمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَذَا﴾ كما تركتم الإيمان بيومكم هذا (١) (٢) ﴿وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِنْ نَاصِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-4913>٣٦ </span>- ﴿ذَلِكُمْ بِأَنَّكُمُ اتَّخَذْتُمْ آيَاتِ اللَّهِ هُزُوًا وَغَرَّتْكُمُ الْحَيَاةُ الدُّنْيَا فَالْيَوْمَ لَا يُخْرَجُونَ مِنْهَا﴾\nقراءة العامة بضم الياء (٣)، وقرأ أهل الكوفة إِلاَّ عاصما بالفتح (٤) (٥).\n﴿وَلَا هُمْ يُسْتَعْتَبُونَ﴾ يُستَرضَون (٦).\n\n<span data-type=\"title\" id=toc-4914>٣٧ </span>- ﴿فَلِلَّهِ الْحَمْدُ رَبِّ السَّمَاوَاتِ وَرَبِّ الْأَرْضِ رَبِّ الْعَالَمِينَ (٣٦)﴾\nقراءة العامة (ربِّ) بكسر الباء في ثلاثتها على النعت (٧) (٨)، وقرأها ابن محيصن رفعًا على معنى (هو ربُّ) (٩).\n_________\n(١) من (ت).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٤٨، \"زاد المسير\" لابن الجوزي ٧/ ٣٦٦.\n(٣) \"السبعة\" لابن مجاهد (ص ٤١٥)، \"التبصرة\" لابن فارس (ص ٤٩٦)، وهم: (نافع، وابن كثير، وأبو عمرو البصري، وابن عامر، عاصم، وأبو جعفر، ويعقوب).\n(٤) في (م) و(ت): بفتحه.\n(٥) \"السبعة\" لابن مجاهد (ص ٤١٥)، \"التبصرة\" لابن فارس (ص ٤٩٦)، وهم: (حمزة، والكسائي، وخلف).\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٧٧.\n(٧) في (م): بالنعت.\n(٨) \"المحرر الوجيز\" لابن عطية ١٣/ ٣٢٧، \"البحر المحيط\" لأبي حاتم ٨/ ٥٢.\n(٩) \"المحرر الوجيز\" لابن عطية ١٣/ ٣٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٧٨ وزاد نسبتها لابن مجاهد، وحميد، وهي قراءة شاذة.","vol":"24","page":51},{"text":"<span data-type=\"title\" id=toc-4915>٣٨ </span>- ﴿وَلَهُ الْكِبْرِيَاءُ﴾ العظمة (١) (٢) ﴿فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾.\n_________\n(١) ليس في (م).\n(٢) \"معاني القرآن\" للنحاس ٦/ ٤٣٤، \"معالم التنزيل\" للبغوي ٧/ ٢٤٨، \"زاد المسير\" لابن الجوزي ٧/ ٣٦٦ ونسبه ليحيى بن سلام، والزجاج.","vol":"24","page":52},{"text":"<span data-type=\"title\" id=toc-4916>٤٦ - سُورَة الأَحْقَافِ</span>","vol":"24","page":53},{"text":"سُورَةُ الأَحقَافِ\nمكّية (١)، وهي ألفان وخمسمائة وخمسة وتسعون حرفًا (٢)، وستمائة وأربع وأربعون كلمة، وخمسة وثلاثون آية (٣).\n[٢٧١٧] أخبرنا أبو جعفر كامل بن أحمد المفيد (٤) ﵀، حدثنا أبو عمرو محمّد بن جعفر بن محمّد الحيري (٥)، حدّثنا إبراهيم بن شريك الكوفي (٦)، حدّثنا أحمد بن عبد الله بن يونس (٧)،\n_________\n(١) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٠٧)، \"معاني القرآن\" للنحاس ٦/ ٤٣٧، \"الوجيز\" للواحدي ٢/ ٩٩٣، \"معالم التنزيل\" للبغوي ٧/ ٢٥١، \"تفسير ابن كثير\" ٧/ ١٨٢، وعزاه السيوطي في \"الدر\" ٦/ ٣ لابن مردويه عن ابن عباس وابن الزبير فالا: نزلت بمكة سورة ﴿حم (١)﴾ الأحقاف.\n- روي عن ابن عباس وقتادة أن فيها آية مدنية ﴿قُلْ أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللَّهِ﴾ كما هو في \"النكت والعيون\" ٥/ ٢٧٠ وذكر أنها رواية شاذة، وذكر ابن الجوزي عن مقاتل في \"زاد المسير\" ٧/ ٣٦٨: أنها نزلت بمكة غير آيتين. الآية السابقة، وقوله تعالى: ﴿فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ﴾ وذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ٣٢٨ دون نسبة.\n(٢) انظر: \"بصائر ذوي التمييز\" للفيروزابادي ١/ ٤٢٨، \"اللباب\" لابن عادل ١٧/ ٣٧٧.\n(٣) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٢٧)، \"اللباب\" السابق.\n(٤) كامل بن أحمد بن محمد بن أحمد العزائمي المستملي النيسابوري، أبو جعفر، ثقة صحيح الرواية.\n(٥) أبو عمرو المزكي، عدل ضابط.\n(٦) أبو إسحاق الأسدي، الإمام المحدث الثقة.\n(٧) في (م): يوسف، وهو أحمد بن عبد الله بن يونس، أبو عبد الله اليربوعي، ثقة حافظ.","vol":"24","page":55},{"text":"حدّثنا سلام بن سليم (١)، حدّثنا هارون بن كثير (٢)، عن زيد بن أسلم، عن أبيه (٣)، عن أبي أُمامة (٤)، عن أُبيّ بن كعب - ﵁ -، قال: قال رسول الله - ﷺ -: \"من قرأ سورة الأحقاف أُعطي من الأجر بعدد كلّ رمل في الدّنيا عشر حسنات، ومحي عنه عشر سيّئات، ورفع له عشر درجات\" (٥).\n_________\n(١) أبو سليمان المدائني، متروك.\n(٢) مجهول.\n(٣) زيد بن أسلم، عن أبيه. قال الحافظ: هو تحريف، والصواب زيد بن سالم، جهله أبو حاتم، وقال الذهبي: زيد عن أبيه نكرة.\n(٤) الصحابي المشهور صدي بن عجلان.\n(٥) [٢٧١٧] الحكم على الإسناد:\nالإسناد ضعيف جدا، والحديث موضوع، فيه سلام بن سليم: متروك، وهارون بن كثير: مجهول.\nالتخريج:\nتقدم مرارًا.","vol":"24","page":56},{"text":"قوله تعالى:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4917>١ </span>- ﴿حم (١) تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ <span data-type=\"title\" id=toc-4918>(٢) </span>مَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُسَمًّى وَالَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ <span data-type=\"title\" id=toc-4919>(٣) </span>قُلْ أَرَأَيْتُمْ﴾\nوفي مصحف عبد الله - ﵁ - (أرأيتكم) (١) ﴿مَا تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ائْتُونِي بِكِتَابٍ﴾ من عند الله جاءكم (٢).\n﴿مِنْ قَبْلِ هَذَا﴾ القرآن فيه بيان ما تقولون (٣) ﴿أَوْ أَثَارَةٍ مِنْ عِلْمٍ﴾ قراءة العامّة بالألف <span data-type=\"title\" id=toc-4920>(٤)</span>، واختلفت (٥) العلماء في تأويلها:\n[٢٧١٨] فأخبرنا عبد الله بن حامد الوزّان (٦)، أخبرنا مكي بن\n_________\n(١) في (م) و(ت) زيادة: (قل)، وانظر: \"معاني القرآن\" للفراء ٣/ ٤٩ وقال: (.. وعامة ما في قراءته من قول الله: أرأيت، وأرأيتم فهي في قراءة عبد الله بالكاف ...)، \"مختصر شواذ القرآن\" لابن خالويه (ص ١٤٠).\n(٢) انظر: \"تفسير الطبري\" ٢٦/ ٢، \"الوجيز\" للواحدي ٢/ ٩٩٣، \"معالم التنزيل\" للبغوي ٧/ ٢٥١.\n(٣) انظر: \"الوجيز\" للواحدي ٢/ ٩٩٣، \"معالم التنزيل\" للبغوي ٧/ ٢٥١.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٥٠، \"تفسير الطبري\" ٢٦/ ٢ وذكر ﵀ أنه لا يستجيز غيرها لإجماع قرأة الأمصار عليها، و\"المحرر الوجيز\" ١٣/ ٣٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٧٩، \"البحر المحيط\" ٨/ ٥٦.\n(٥) في (م): (واختلف). وفي (ت): (اختلف).\n(٦) قوله (الوزان) ليس في (ت)، وهو أبو محمد الماهاني، لم يذكر بجرح أو تعديل.","vol":"24","page":57},{"text":"عبدان (١)، حدّثنا عبد الله بن هاشم (٢)، حدّثنا يحيى بن سعيد (٣)، عن سفيان (٤)، عن صفوان بن سليم (٥)، عن أبي سلمة (٦)، عن ابن عبّاس - ﵁ -، وأظنّه عن النبي - ﷺ - ﴿أَوْ أَثَارَةٍ مِنْ عِلْمٍ﴾ قال: \"الخط\" (٧).\n_________\n(١) مكي بن عبدان النيسابوري، أبو حاتم، المحدث الثقة المتقن.\n(٢) أبو عبد الرحمن الطوسي، ثقة صاحب حديث.\n(٣) يحيى بن سعيد القطان التميمي، أبو سعيد البصري الأحول، ثقة متقن حافظ، إمام قدوة.\n(٤) سفيان الثوري، ثقة حافظ، إمام، حجة، وكان ربما دلس.\n(٥) صفوان بن سُليم المدني، أبو عبد الله، وقيل: أبو الحارث القرشي، ثقة، مفتٍ، عابد، رُمي بالقدر.\n(٦) أبو سلمة بن عبد الرحمن بن عوف الزهري، ثقة، مكثر.\n(٧) ٢٧١٨، الحكم على الإسناد:\nرجاله ثقات، خلا شيخ المؤلف لم أجد فيه جرحا ولا تعديلا، والحديث صحيح كما سيأتي بيانه من قول الحاكم والذهبي.\nالتخريج:\nأخرجه الإمام أحمد في \"مسنده\" (ص ١٧٧) برقم (١٩٩٢) من طريق يحيى بن سعيد، به، بنحوه. وإسناده صحيح\nوالطبراني في \"معجمه الأوسط\" (١/ ٩٠/ رقم ٢٦٩)، و\"معجمه الكبير\" (٩/ ١٧٠/ رقم ١٠٥٧٧) من طريق صفوان، به، مرفوعا، بلفظ: (أَنَّهُ سُئِلَ عَنِ الخَطِّ، فَقَالَ: هُوَ أَثَارَةٌ مِنْ عِلْمٍ).\nوالحاكم في \"المستدرك\" ٢/ ٤٩٣ برقم (٣٦٩٤/ ٨٣١) كتاب التفسير، تفسير سورة الأحقاف، من طريق سفيان، به، بنحوه موقوفًا على ابن عباس. وقال: (هذا حديث صحيح على شرط الشيخين ولم يخرجاه)، ووافقه الذهبي في التلخيص.\nفائدة: المراد بالخط في هذا الحديث، قال ابن عباس: الخَطُّ هو الذي يَخُطّه =","vol":"24","page":58},{"text":"وقال ميمون بن مهران (١)، وأبو سلمة بن عبد الرحمن (٢)، وقتادة (٣): خاصّة من علم.\nوقال الحسن: أثارة من علم يستخرجه فيثيره (٤) (٥).\nوقال مجاهد: رواية يأثرونها عمّن كان قبلهم (٦).\nوقال عكرمة ومقاتل: رواية عن الأنبياء (٧).\n_________\n= الحازِي وهو عِلْمٌ قد تَركه الناس، يأتي صاحبُ الحاجةِ إلى الحازِي فيُعْطِيه حُلْوانًا، فيقولُ له أقْعُدْ حتى أخُطَّ لك، وبين يَدَي الحازي غُلام له معه مِيلٌ، ثم يأتي إلى أرضٍ رِخْوة فيخُطّ فيها خُطوطًا كثيرة بالعَجَلة لئلا يَلْحَقَها العَدَدُ، ثم يَرْجع فيَمْحو منها على مَهَل خَطَّين خَطَّين، وغُلامه يقول للتَّفاؤُل: ابنى عِيان أسْرِعا البيان، فإن بَقِيَ خَطّان فهما علامةُ النُّجْح وإن بقي خَطٌ واحد فهو علامة الخَيْبة. وقال الحَرْبيُّ: الخَطّ هو أن يَخُطّ ثلاثة خُطوط، ثم يضرب عليهنّ بشعير أو نوى ويقول يكون كذا وكذا وهو ضَرْبٌ من الكهانة. \"النهاية\" لابن الأثير ٢/ ٤٧.\n(١) ذكر قوله القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٨٢.\n(٢) ذكر قوله القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٨٢، وأبو حيان في \"البحر المحيط\" ٨/ ٥٦.\n(٣) أخرج قول قتادة عبد الرزاق في \"تفسيره\" ٢/ ٢١٥، والطبري في \"تفسيره\" ٢٦/ ٢، وعزاه السيوطي في \"الدر\" ٦/ ٤ إلى عبد بن حميد.\n(٤) في (م): (تستخرجه فتثيره)، وفي (ت): (فيثيروه).\n(٥) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢١٥ بنحوه، والطبري ٢٦/ ٣ بنحوه.\n(٦) \"تفسير مجاهد\" (ص ٥٩٣)، وأخرجه الطبري في \"تفسيره\" ٢٦/ ٣، وعزاه السيوطي في \"الدر\" أيضًا ٦/ ٤ لعبد بن حميد وابن المنذر. جميعهم بلفظ: (أحد يأثر علما).\n(٧) ذكره: البغوي في \"تفسيره\" ٧/ ٢٥١ وزاد نسبته لمجاهد، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٨٢.","vol":"24","page":59},{"text":"وقال القرظي: هي (١) الإسناد (٢).\nوأصل الكلمة من الأثر (٣)، وهو الرواية. يقال: أثرت الحديث آثُرهُ أَثرًا وأَثَارَةً، كالشجاعة، والجلادة، والصلابة، فأنا آثر (٤)، ومنه قيل للخبر: أثر (٥).\nقال الأعشى:\nإِن الذي فيه تَمارَيْتُما بين (٦) ... للسَّامِعِ والآثِرِ (٧)\nوقال الكلبي: بقية من علم (٨).\n_________\n(١) في (ت): (هو).\n(٢) ذكره: ابن عطية في \"المحرر الوجيز\" ١٣/ ٣٣٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٨٢.\n(٣) في (م): (الأثره).\n(٤) في (م): (آثره).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٨٢.\n(٦) في الأصل، (يبين) والمثبت من (م) و(ت)، وكتب المصادر.\n(٧) انظر: قال الأعشى هذا البيت من قصيدة له يهجو بها علقمة بن عُلاثة، ويمدح عامر بن الطفيل والتي يقول في مطلعها: (شاقتك من قَتله أطلالُها)، انظر: \"ديوان الأعشى\" (ص ١٩١) وفيه تداريتما، بدل: تماريتما. والشاهد في البيت قوله: والآثر، أي: وللمُسند عن غيره. انظر \"المحرر الوجيز\" ١٣/ ٣٣٠.\n(٨) ذكره: الطبري في \"تفسيره\" ٢٦/ ٣ ونسبه لابن عياش، ورجحه على بقية الأقوال، البغوي في \"تفسيره\" ٧/ ٢٥١ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٨٢ وزاد نسبته لابن عباس وأبي بكر بن عياش، وهو قول ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٠٧)، وأبو عبيدة في \"مجاز القرآن\" (ص ٤٥).","vol":"24","page":60},{"text":"قال الأخفش: تقول العرب: لهذِه الناقة أثارة من سمن، أي بقيّة (١).\nقال الراعي:\nوَذَاتِ أثَارَةٍ أكَلَتْ عَلَيْهَا ... نباتا (٢) في [أكمّتهِ قفارا] (٣) (٤)\nوقرأ علي بن أبي طالب - ﵁ -: (أو أثرة) بفتح الهمزة وسكون الثاء غير ألف (٥).\nوقرأ السّلمي والحسن: بفتح الهمزة والثاء، من غير ألف (٦)، أي:\n_________\n(١) ذكره العيني في \"عمدة القاري\" كتاب التفسير، تفسير سورة الأحقاف. ولم ينسبه.\n(٢) في الأصل و(م)، (قبابًا)، والمثبت من (ت) وكتب المصادر.\n(٣) في جميع النسخ، (أكمّتها قصارا) والمثبت من \"ديوان الراعي\"، والمصادر الأخرى.\n(٤) انظر: \"ديوان الراعي\" (ص ١٤٢)، وهذا البيت من قصيدته التي يمدح بها سعد ابن عبد الرحمن بن عتاب بن أسيد، قوله: (أَثَارة) أي: شحم متصل بشحم آخر، ويقال: هي بقية من الشحم العتيق.\nوقوله: (في أكمته) أي: في غُلفه، جمع كِمام، وهو جمع كِمّ.\nوقوله: (قفارًا) أي: خاليا من الناس، فرعته وحدها، وقفار وصف نبات. انظر \"خزانة الأدب\" لعبد القادر البغدادي ١٠/ ١٤١.\n(٥) \"شواذ القرآن\" لابن خالويه (ص ١٤٠) وزاد نسبتها للسلمي والحسن، \"المحتسب\" لابن جني (ص ٦١٣) وزاد نسبتها للسلمي.\n(٦) \"مختصر شواذ القرآن\" لابن خالويه (ص ١٤٠) وزاد نسبتها لقتادة، ولم ينسبها للحسن، \"المحتسب\" لابن جني (ص ٦١٣) ونسبها لابن عباس بخلاف، وعكرمة وقتادة وعمرو بن ميمون ورويت عن الأعمش، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٨٢ وزاد نسبتها لأبي رجاء.","vol":"24","page":61},{"text":"خاصة من علم أُوتيتموه وأوثرتم (١) بها على غيركم (٢).\nوقرأ عكرمة: أو مِيرَاثٍ مِن عِلم (٣). ﴿إِنْ كُنْتُمْ صَادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-4921>٥ </span>- قوله تعالى: ﴿وَمَنْ أَضَلُّ﴾ أجهل (٤)\n﴿مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَامَةِ وَهُمْ﴾ يعني الأوثان (٥) ﴿عَنْ دُعَائِهِمْ غَافِلُونَ﴾ لا يسمعون ولا يفهمون، فأخرجها وهي جماد مخرج ذكور بني آدم؛ إذ كانت قد مثّلتها عبدتها بالملوك والأمراء التي تُخدم <span data-type=\"title\" id=toc-4922>(٦)</span>.\n\n٦ - ﴿وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ (٦)﴾\nجاحدين، وعنهم متبرّئين (٧)، بيانه قوله: ﴿تَبَرَّأْنَا إِلَيْكَ مَا كَانُوا إِيَّانَا يَعْبُدُونَ﴾ (٨).\n_________\n(١) في (ت): (فأوثرتم).\n(٢) \"تفسير الطبري\" ٢٦/ ٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٨٢.\n(٣) \"المحرر الوجيز\" لابن عطية ١٣/ ٣٣٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٨٢.\n(٤) في (ت): (وأجهل) بزيادة واو.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٢٥١، \"زاد المسير\" لابن الجوزي ٧/ ٣٧٠.\n(٦) انظر: \"تفسير الطبري\" ٢٦/ ٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٨٣.\n(٧) انظر: \"تفسير الطبري\" ٢٦/ ٤، \"الوسيط\" للواحدي ٤/ ١٠٣، \"معالم التنزيل\" للبغوي ٧/ ٢٥٢، \"اللباب\" لابن عادل ١٧/ ٣٨٠.\n(٨) القصص: ٦٣.","vol":"24","page":62},{"text":"<span data-type=\"title\" id=toc-4923>٧ </span>- قوله تعالى: ﴿وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ هَذَا سِحْرٌ مُبِينٌ (٧) أَمْ يَقُولُونَ افْتَرَاهُ قُلْ إِنِ افْتَرَيْتُهُ فَلَا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئًا﴾ (١)\nإن عذّبني على افترائي (٢).\n﴿هُوَ أَعْلَمُ بِمَا تُفِيضُونَ﴾ تخوضون (٣) ﴿فِيهِ كَفَى بِهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَهُوَ الْغَفُورُ الرَّحِيمُ﴾.\n\n<span data-type=\"title\" id=toc-4925>٩ </span>- ﴿قُلْ مَا كُنْتُ بِدْعًا﴾ أي: بديعًا مثل نصفٍ ونصيفٍ (٤)\n﴿مِنَ الرُّسُلِ﴾ أي: لست بأوّل مرسل، فَلِمَ تنكرون نبوّتي؟ هل أنا إلاّ كالأنبياء قبلي؟ وجمع البدع: أبداع (٥).\nقال عدي بن زيد:\nفلا أنا بِدعٌ من حَوادثَ تَعْتَرِي ... رجالًا عَرَت مِن بَعْدِ موسى وأَسْعُدِ\n﴿وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ﴾\n_________\n(١) قوله (افتراه) في الأصل و(ت): ﴿افتريه﴾. قرأ بالإمالة أبو عمرو وحمزة والكسائي وخلف وابن ذكوان برواية الصوري، \"النشر\" ٢/ ٣٦ - ٤٠، \"الإتحاف\" ٧٥ - ٧<span data-type=\"title\" id=toc-4924>٨</span>، \"المهذب\" ٢/ ٢٣٥، \"البدور الزاهرة\" (٢٣٢)، \"التذكرة في القراءات الثمان\" ١/ ١٩٦.\n(٢) انظر: \"تفسير الطبري\" ٢٦/ ٥، \"معالم التنزيل\" للبغوي ٧/ ٢٥٢.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٢٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٨٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٨٥.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٢٥٢.","vol":"24","page":63},{"text":"اختلف العلماء في معنى هذِه الآية وحكمها:\nفقال بعضهم: معناها وما أدري ما يفعل بي ولا بكم يوم القيامة (١)، فلمّا نزلت هذِه الآية فرح المشركون فرحًا شديدًا، وقالوا: واللات والعُزى ما أمرنا وأمر محمّد - ﷺ - عند الله إلاّ واحد، وما له علينا من مزية وفضل، ولولا أنّه أبتدع ما يقوله من ذات (٢) نفسه، لأخبره الذي بعثه بما يفعل به، فأنزل الله تعالى ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ (٣)، فبيّن له أمره، ونسخت هذِه الآية (٤)، فقالت الصحابة - ﵁ -: هنيئًا لك يا رسول الله، قد علمنا ما يفعل بك، فماذا يفعل بنا؟ فأنزل الله تعالى: ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ﴾ (٥) الآية، ﴿وَبَشِّرِ الْمُؤْمِنِينَ بِأَنَّ لَهُمْ مِنَ اللَّهِ فَضْلًا كَبِيرًا (٤٧)﴾ (٦) فبيّن الله تعالى ما يفعل به\n_________\n(١) انظر: \"تفسير الطبري\" ٢٦/ ٦، \"معالم التنزيل\" للبغوي ٧/ ٢٥٢، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٣٦، \"زاد المسير\" لابن الجوزي ٧/ ٣٧٢.\n(٢) في (م): (تلقاء).\n(٣) الفتح: ٢.\n(٤) رجح كثير من المفسرين أن الآية محكمة ولا نسخ فيها، منهم: النحاس في \"الناسخ والمنسوخ\" ٢/ ٦٢٨، ومكي القيسي في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ٤١١)، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٨٥، لأسباب منها: أن الآية خبر، والخبر لا ينسخ، وأن النبي - ﷺ - يعلم أن من مات على الكفر فهو في النار، وأن من مات على الإيمان فهو في الجنة.\n(٥) الفتح: ٥.\n(٦) الأحزاب: ٤٧.","vol":"24","page":64},{"text":"وبهم (١). وهذا قول أنس وقتادة والحسن وعكرمة (٢).\n[٢٧١٩] أخبرني الحسين بن محمّد بن الحسين الدينوري (٣) ﵀، حدّثنا أحمد بن محمّد بن إسحاق السني (٤)، حدّثني إسماعيل بن داود (٥)، حدّثنا هارون بن سعيد (٦)، حدّثنا ابن وهب (٧)، قال: أخبرني يونس بن يزيد (٨)، عن ابن شهاب (٩)، أنّ خارجة بن زيد بن ثابت (١٠)\n_________\n(١) ذكره البغوي في \"تفسيره\" ٧/ ٢٥٢، وابن الجوزي في \"زاد المسير\" ٧/ ٣٧٢ بنحوه من رواية ابن أبي طلحة عن ابن عباس، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٨٥ بنحوه، وابن عادل في \"اللباب\" ١٧/ ٣٨٤ بنحوه عن ابن عباس.\nوأما قوله: (فقالت الصحابة): هنيئًا -إلى- فأنزل الله تعالى: ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ﴾ فقد أخرجه الإمام البخاري (٤١٧٢) بنحوه وليس فيه ذكر لآية الأحقاف.\n(٢) أخرج الطبري في \"تفسيره\" ٢٦/ ٧ قول ابن عباس وعكرمة والحسن وقتادة وهو المذكور آنفا بنحوه، وانظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٢، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٨٥ وزاد نسبته لابن عباس والضحاك.\n(٣) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٤) أحمد بن محمد بن إسحاق ابن السني، حافظ ثقة.\n(٥) إسماعيل بن داود بن وردان المصري البزاز، أبو العباس قال عنه الذهبي: الشيخ العالم المسند، (ت ٣١٨ هـ). انظر: \"السير\" ١٤/ ٥٢١، \"حسن المحاضرة في أخبار مصر والقاهرة\" للسيوطي ١/ ٣٦٨.\n(٦) هارون بن سعيد بن الهيثم التميمي أبو جعفر الأيلي، ثقة فاضل.\n(٧) عبد الله بن وهب بن مسلم القرشي مولاهم، أبو محمد المصري، ثقة حافظ عابد.\n(٨) يونس بن يزيد بن أبي النَّجَّاد الأيلي، أبو يزيد، ثقة، إلا أن في روايته عن الزهري وهما قليلا.\n(٩) محمد بن مسلم الزهري، متفق على جلالته وإتقانه.\n(١٠) خارجة بن زيد بن ثابت الأنصاري النجاري، أبو زيد المدني، ثقة فقيه.","vol":"24","page":65},{"text":"أخبر أنّ أُمّ العلاء (١) - ﵁ - امرأة من الأنصار، قد بايعت رسول الله - ﷺ - أخبرته أنّهم اقتسموا المهاجرين سكناهم قُرعة، قالت: فطار لنا عثمان ابن مظعون (٢) - ﵁ - فأنزلناه أبياتنا فوضع موضعه (٣) الذي توفي فيه، فلمّا توفي غسّل وكفّن في أثوابه، ودخل رسول الله - ﷺ -، فقلتُ لعثمان بن مظعون: رحمة الله عليك أبا السائب، فشهادتي عليك، لقد أكرمك الله، فقال رسول الله - ﷺ -: \"وما يدريك أنّ الله قد أكرمه\".\nقالت: فقلت: بأبي أنت وأمي يا رسول الله، فمن قال؟ أما هو فقد جاءه اليقين، وما رأينا إلاّ خيرًا، فوالله إنّي لأرجو له الجنّة، قال: \"والله ما أدري وأنا رسول الله ماذا يفعل بي\"، قالت: فوالله إني لا أزكّي بعده أحدًا (٤).\n_________\n(١) أم العلاء الأنصارية، من المبايعات، حديثها عند أهل المدينة، يقال أنها والدة خارجة بن زبد.\nانظر: \"الاستيعاب\" ٤/ ٤٧٢، \"الإصابة\" ٤/ ٤٧٨.\n(٢) عثمان بن مظعون ابن حبيب الجمحي، أسلم بعد ثلاثة عشر رجلا، وهاجر إلى الحبشة، توفي في السنة الثانية من الهجرة، وهو أول من مات بالمدينة من المهاجرين، وأول من دفن بالبقيع.\nانظر: \"الإصابة\" ٢/ ٤٦٤.\n(٣) في (ت): (وضعه).\n(٤) [٢٧١٩] الحكم على الإسناد:\nالإسناد رجاله ثقات.\nالتخريج:\nأخرجه الإمام البخاري في كتاب الجنائز، باب: الأمر باتباع الجنائز (١٢٤٣) من طريق ابن شهاب به، بنحوه.","vol":"24","page":66},{"text":"قالوا: وإنّما قال هذا حين لم يخبر بغفران ذنبه، وإنّما غفر الله ﷿ له ذنبه في غزوة (١) الحديبية قبل موته بسنتين وشيء (٢).\nوقال ابن عبّاس - ﵁ -: لمّا اشتدّ البلاء بأصحاب رسول الله - ﷺ -، رأى رسول الله - ﷺ - فيما يرى النائم وهو بمكّة أرضًا ذات سباخ، ونخل رُفعت له، يهاجر إليها، فقال له أصحابه وهو (٣) بمكّة: إلى متى نكون في هذا البلاء الذي نحن فيه؟ ومتى نهاجر إلى الأرض التي أُريت؟ فسكت - ﷺ -، فأنزل الله تعالى: ﴿وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ﴾، أُترك في مكاني أو أخرج إلى الأرض التي رفعت لي (٤).\nوقال بعضهم: معناه: وما أدري ما يفعل بي ولا بكم، وإلى ما (٥) يصير أمري وأمركم في الدُّنيا؟ (٦).\n_________\n(١) في الأصل: (غزاة) والمثبت من (م) و(ت).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٣، \"الجامع لأحكام القرآن\" ١٦/ ١٨٦.\n(٣) في (م): (وهم).\n(٤) ذكره الواحدي في \"أسباب النزول\" (ص ٦٠٥) بنحوه من رواية الكلبي عن أبي صالح عن ابن عباس، والبغوي في \"تفسيره\" ٧/ ٢٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٨٦.\n(٥) في (م): (ماذا).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٣، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٣٧، \"زاد المسير\" لابن الجوزي ٧/ ٣٧٢.\nوأكثر المفسرين ﵏منهم النحاس في \"ناسخه\" ٢/ ٦٢٩، الطبري في \"تفسيره\" ٢٦/ ٧، ومكي بن أبي طالب في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ٤١١)، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٨٨، وابن كثير في \"تفسيره\" ٧/ ١٨٤ على أن هذا القول هو الأصح.","vol":"24","page":67},{"text":"[٢٧٢٠] أنبأني عقيل بن محمّد (١)، أخبرنا المعافى بن زكريا (٢)، أخبرنا محمد بن جرير (٣)، حدثنا ابن حُمَيد (٤)، حدّثنا يحيى بن واضح (٥)، حدّثنا أبو بكر الهذلي (٦)، عن الحسن (٧)، في قوله تعالى: ﴿وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ﴾، فقال: أمّا في الآخرة فمَعاذ الله، قد علم أنّه في الجنّة حين أخذ ميثاقه في الرسل، ولكن قال: ﴿وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ﴾ في الدُّنيا، أُخرج كما أخرجت الأنبياء من قبلي؟ أو أقتل كما قتلت الأنبياء من قبلي؟ ولا أدري ما يفعل بكم، أُمّتي المكذِّبة أم المصدّقة، أم أُمّتي المرميّة بالحجارة من السّماء قذفًا، أم مخسوف بها خسفًا.\nثمّ أنزل الله تعالى: ﴿هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا (٢٨)﴾ (٨) يقول: سيظهر دينكم على الأديان. ثمّ قال في أُمّته: ﴿وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا\n_________\n(١) عقيل بن محمد الإستراباذي، لم أجده.\n(٢) المعافى بن زكريا النهرواني الجريري، العلامة الفقيه الحافظ الثقة.\n(٣) محمد بن جرير الطبري، الإمام العلم المجتهد، صاحب التصانيف.\n(٤) محمد بن حُميد بن حيان التميمي، أبو عبد الله الرازي، حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(٥) يحيى بن واضح، ثقة.\n(٦) أبو بكر الهذلي البصري، متروك الحديث.\n(٧) الحسن البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرا ويدلس.\n(٨) الفتح: ٢٨.","vol":"24","page":68},{"text":"كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ (٣٣)﴾ (١) فأخبره الله تعالى بما يصنع به وما يصنع بأُمّته - ﷺ - (٢). وهذا قول السدي (٣) والثمالي (٤).\nوقال الضحّاك: ﴿وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ﴾ أي ما تؤمرون به وما تنهون عنه (٥).\n﴿إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ﴾.\n\n<span data-type=\"title\" id=toc-4926>١٠ </span>- قوله تعالى: ﴿قُلْ أَرَأَيْتُمْ إِنْ كَانَ﴾ يعني القرآن (٦)\n﴿مِنْ عِنْدِ اللَّهِ وَكَفَرْتُمْ بِهِ وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ عَلَى مِثْلِهِ﴾ قال قتادة والضحاك وابن زيد (٧): هو عبد الله بن سَلَام - ﵁ - شهد على نبوّة\n_________\n(١) الأنفال: ٣٣.\n(٢) [٢٧٢٠] الحكم على الإسناد:\nالإسناد ضعيف جدا، وآفته محمد بن حميد، وأبو بكر الهذلي.\nالتخريج:\nأخرجه النحاس في \"الناسخ والمنسوخ\" (ص ٦٢٨) من طريق أبي بكر الهذلي به مختصرا، والطبري في \"تفسيره\" ٢٦/ ٧ - ٨ بنحوه، ومن طريقه أخرجه المصنف.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٨٧.\n(٤) لم أجد من خرجه.\n(٥) ذكره الطبري في \"تفسيره\" ٢٦/ ٨ ولم ينسبه، والماوردي في \"النكت والعيون\" ٥/ ٢٧٣، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣٣٨ ولم ينسبه، والرازي في \"تفسيره\" ٢٨/ ٨.\n(٦) \"تفسير الطبري\" ٢٦/ ٩، \"معالم التنزيل\" للبغوي ٧/ ٢٥٤، \"زاد المسير\" لابن الجوزي ٧/ ٣٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٨٨.\n(٧) أخرج قول قتادة: عبد الرزاق في \"تفسيره\" ٢/ ٢١٥، والطبري في \"تفسيره\" ٢٦/ ١٠ بلفظ: (هو عبد الله بن سلام). =","vol":"24","page":69},{"text":"المصطفى - ﷺ - (١)، وآمن (٢) (٣) به، واستكبر اليهود فلم يؤمنوا (٤).\n[٢٧٢١] أخبرنا عبد الرّحمن بن إبراهيم بن محمّد بن يحيى (٥)، أخبرنا عبدوس بن الحسين بن منصور (٦)، حدثنا محمد بن إدريس الحنظلي (٧) (ح) (٨).\n_________\n= وأخرج قول الضحاك: الطبري في \"تفسيره\" ٢٦/ ١١، والحاكم في \"المستدرك\" ٣/ ٤٦٨ كتاب معرفة الصحابة ذكر مناقب عبد الله بن سلام - ﵁ -.\nوأخرج قول ابن زيد: الطبري في \"تفسيره\" ٢٦/ ١١، وذكره ابن كثير في \"تفسيره\" ٧/ ١٨٥.\n(١) في (ت) زيادة: ﴿فَآمَنَ وَاسْتَكْبَرْتُمْ﴾.\n(٢) في (ت): (فآمن).\n(٣) في (ت) زيادة: (عبد الله بن سلام - ﵁ -).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٤ ولم يذكر ابن زيد، و\"المحرر الوجيز\" لابن عطية ١٣/ ٣٣٩ ولم يذكر ابن زيد، وزاد نسبة القول لابن سيرين.\nوهذا القول هو ما رجحه الجمهور، وذهب إليه السيوطي في \"الإتقان\" (ص ٧٧٧)، والأمين الشنقيطي في \"أضواء البيان\" ٧/ ٢٤٧، وعليه إما أن تكون الآية مدنية، والسورة مكية، لأن الآية كانت تنزل فيقول النبي - ﷺ - ضعوها في سورة كذا\" ذكره الرازي في \"تفسيره\" عن الكلبي ٢٨/ ١٠)، وإما أن تكون جميعها مكية، وتقع الإشارة فيها إلى ما سيقع بعد الهجرة من شهادة عبد الله بن سلام، ذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ٣٤٠ عن مجاهد وفرقة، وقاله ابن حجر في \"الفتح\" ٧/ ١٣٠.\n(٥) عبد الرحمن بن إبراهيم بن محمد بن يحيى بن سختويه، أبو الحسن النيسابوري، ثقة.\n(٦) عبدوس بن الحسين بن منصور النَّصْراباذي، أبو الفضل، لم يذكر بجرح أو تعديل.\n(٧) أبو حاتم الرازي أحد الحفاظ.\n(٨) من (ت).","vol":"24","page":70},{"text":"[٢٧٢٢] وأخبرنا عبد الله بن حامد (١)، حدّثنا أبو جعفر محمّد بن محمّد بن عبد الله البغدادي (٢) (٣)، حدّثنا إسماعيل بن إسحاق (٤) قالا، حدّثنا محمّد بن عبد الله الأنصاري (٥)، قال حدّثني حميد الطويل (٦)، عن أنس - ﵁ -، قال: جاء عبد الله بن سلام (٧) - ﵁ - إلى رسول الله - ﷺ - مقدمه إلى المدينة، فقال: إنّي سائلك عن ثلاث لا يعلمهنّ إلاّ نبي! ما أوّل أشراط السّاعة؟ وما أوّل طعام يأكله أهل الجنّة؟ والولد ينزع إلى أبيه أو إلى أُمِّه؟ قال: \"أخبرني جبريل ﵇ بهنّ آنفًا\" قال عبد الله - ﵁ -: ذاك عدوّ اليهود من الملائكة.\nفقال: \"أمّا أوّل أشراط الساعة فنار تحشرهم من المشرق إلى المغرب، وأمّا أوّل طعام يأكله أهل الجنّة فزيادة كبد حوت، وأمّا الولد، فإذا سبق ماء الرجل نَزَعه (٨)، وإن سبق ماء المرأة نزعته\"، فقال: أشهد أن لا إله إلاّ الله وأشهد أنّك رسول الله، ثمّ قال: يا\n_________\n(١) عبد الله بن حامد بن محمد، الوزان، الواعظ، لم يذكر بجرح أو تعديل.\n(٢) في (م): (الأنصاري).\n(٣) محمد بن محمد بن عبد الله بن حمزة بن جميل، البغدادي المشهور بالجَمَّال، أبو جعفر، كان ثبتا صحيح السماع حسن الأصول.\n(٤) إسماعيل بن إسحاق بن إسماعيل بن حماد، ثقة صدوق.\n(٥) محمد بن عبد الله بن المثنى الأنصاري، أبو عبد الله البصري القاضي، ثقة.\n(٦) حُميد بن أبي حُميد الطويل، أبو عبيدة البصري، ثقة، مدلس.\n(٧) صحابي مشهور.\n(٨) نَزَعه: يقال: نَزَع فلان إلى أبيه يَنْزع إذا أشبهه. \"تهذيب اللغة\" ٢/ ٨٥.","vol":"24","page":71},{"text":"رسول الله، إنّ اليهود قوم بُهت (١)، وإن علموا بإسلامي قبل أن تسألهم عنّي (٢) بهتوني عندك، فجاءت اليهود، فقال لهم رسول الله - ﷺ -: \"أي رجل عبد الله فيكم؟ \" فقالوا: خيرنا وابن خيرنا، وسيّدنا وابن سيّدنا، وأعلمنا وابن أعلمنا. قال: \"أرأيتم إن أسلم عبد الله؟ \"، قالوا: أعاذه الله من ذلك، فخرج إليهم عبد الله - ﵁ -، فقال: أشهد أن لا إله إلاّ الله، وأشهد أنَّ محمّدًا رسول الله - ﷺ -، فقالوا: شرّنا وابن شرّنا، وانتقصوه، قال (٣): هذا ما كنت أخاف يا رسول الله وأحذر (٤).\nودليل هذا التأويل:\n[٢٧٢٣] ما أخبرني عقيل بن محمّد (٥) أنّ المعافى (٦) أخبره، عن\n_________\n(١) بُهتٌ: جَمْع بَهُوت من بِنَاء المبالغة في البُهْت، مثل صَبُور وصُبُر ثم سُكّن تخفيفا، والبُهْتُ: الكذب والافْتِراء. \"النهاية\" لابن الأثير ١/ ١٦٥.\n(٢) في (ت): (على).\n(٣) في (ت) زيادة: (عبد الله).\n(٤) [٢٧٢١] الحكم على الإسناد:\nرجاله ثقات، خلا عبدوس لم أجد فيه جرحًا ولا تعديلا، والإسناد صحيح، وقد صرح حميد بالتحديث في رواية البخاري.\n[٢٧٢٢] الحكم على الإسناد:\nرجاله ثقات، خلا شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه الإمام البخاري في كتاب مناقب الأنصار (٣٩٣٨). من طريق حُميد، به بنحوه.\n(٥) عقيل بن محمد الإستراباذي، لم أجده.\n(٦) المعافى بن زكريا النهرواني الجريري، العلامة الفقيه الحافظ الثقة.","vol":"24","page":72},{"text":"محمّد بن جرير (١)، أخبرنا يونس (٢)، أخبرنا عبد الله بن يوسف التِنيسي (٣)، قال: سمعت مالك بن أنس (٤) يحدّث، عن أبي النضر (٥)، عن عامر بن سعد بن أبي وقاص (٦)، عن أبيه (٧)، قال: ما سمعت رسول الله - ﷺ - يقول لأحد يمشي على (٨) الأرض إنّه من أهل الجنّة، إِلاّ لعبد الله بن سَلَام، (٩) وفيه نزلت ﴿وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ عَلَى مِثْلِهِ﴾ (١٠).\n_________\n(١) محمد بن جرير الطبري الإمام العلم المجتهد، صاحب التصانيف.\n(٢) يُونُس بن عبد الأعلى الصَّدَفي المصري، أبو موسى، ثقة.\n(٣) عبد الله بن يوسف التِّنيسي، أبو محمد الكَلاعي المصري أصله من دمشق، وثقه أبو حاتم، ولقبه الذهبي بالحافظ، وقال عنه ابن حجر: ثقة متقن من أثبت الناس في \"الموطأ\"، (ت ٢١٨ هـ)، وتِنِيس: بلدة من بلاد ديار مصر في وسط البحر والماء بها محيط، وهي كور من الخليج، وسميت بتنيس بن حام بن نوح، وهي من كور الريف، (ت ٢١٨ هـ).\nانظر: \"الجرح والتعديل\" ٥/ ٢٠٥، \"الأنساب\" للسمعاني ١/ ٤٨٧، \"الكاشف\" للذهبي ١/ ٦١٠، \"تقريب التهذيب\" لابن حجر ١/ ٤٦٣.\n(٤) مالك بن أنس بن مالك الأصبحي الحميري، أبو عبد الله المدني الفقيه، إمام دار الهجرة، رأس المتقنين وكبير المتثبتين.\n(٥) سالم بن أبي أميِّة التيمي، أبو النَّضر المدني.\n(٦) عامر بن سعد بن أبي وقَّاص الزُّهري المدني، ثقة.\n(٧) الصحابي المشهور.\n(٨) في (م) زيادة: (وجه).\n(٩) في (ت) زيادة: (قال).\n(١٠) [٢٧٢٣] الحكم على الإسناد:\nالسند رجاله ثقات، خلا شيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، والحديث صحيح كما سيأتي بيانه. =","vol":"24","page":73},{"text":"وقال آخرون: هو موسى بن عمران ﵇ (١).\nقال (٢) الشعبي، عن مسروق في هذِه الآية، قال: والله ما نزلت في عبد الله بن سلام لأنّ (آل ﴿حم﴾ (٣» نزلت بمكّة، وإنّما أسلم عبد الله - ﵁ - بالمدينة، وإنّما كانت محاجّة من رسول الله - ﷺ - لقومه، فأنزل الله تعالى هذِه الآية، ومثل القرآن التوراة، فشهد موسى ﵇ على التوراة، ومحمّد - ﷺ - على الفرقان (٤)، وكلاهما يصدّق أحدهما الآخر (٥). وقيل: هو ابن يامين (٦). وقيل؟ نبي من بني إسرائيل (٧).\n_________\n= التخريج:\nأخرجه الإمام البخاري في كتاب: مناقب الأنصار، باب: مناقبِ عبد الله بن سلام - ﵁ - (٣٨١٢) من طريق عبد الله بن يوسف، به، بنحوه.\nوأخرجه مسلم في كتاب: الفضائل، باب: من فضائل عبد الله بن سلام - ﵁ - (٢٤٨٣). من طريق مالك، به، دون قوله: (وفيه نزلت ... . الخ).\n(١) ذكره الطبري في \"تفسيره\" ٢٦/ ٩ ورجحه ٢٦/ ١٢، وابن الجوزي في \"زاد المسير\" ٧/ ٣٧٣ ونسبه للشعبي ومسروق، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٨٨ ونسبه لمسروق.\n(٢) في (م): (وروى). وفي (ت): (روى).\n(٣) في الأصل، (آل حميم) والمثبت من (م) و(ت)، وكتب المصادر.\n(٤) في (م): (القرآن).\n(٥) أخرجه الطبري في \"تفسيره\" من أوجه عدة ٢٦/ ١٠.\n(٦) ذكره الماوردي في \"النكت والعيون\" ٥/ ٢٧٣ ونسبه للسدي، وابن حجر في \"الفتح\" ٧/ ١٣٠ وقال: رواه عبد بن حميد في \"تفسيره\" من طريق سعيد بن جبير، واسمه ميمون.\n(٧) ذكره البغوي في \"تفسيره\" ٧/ ٢٥٥.","vol":"24","page":74},{"text":"﴿فَآمَنَ وَاسْتَكْبَرْتُمْ﴾ فلم تؤمنوا ﴿إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾ لدينه وحجّته.\nوقال أهل المعاني هذِه الآية: محذوفة الجواب مجازها: قُلْ أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللهِ وَكَفَرْتُمْ بِهِ وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ عَلَى مِثْلِهِ مَن المحقّ مِنّا ومنكم، ومن المبطل؟ (١).\n\n<span data-type=\"title\" id=toc-4927>١١ </span>- قوله تعالى: ﴿وَقَالَ الَّذِينَ كَفَرُوا﴾ من اليهود\n﴿لِلَّذِينَ آمَنُوا لَوْ كَانَ﴾ دين محمّد ﴿خَيْرًا مَا سَبَقُونَا إِلَيْهِ﴾ يعني عبد الله ابن سلام وأصحابه، قاله أكثر المفسِّرين (٢).\nوقال قتادة: نزلت في فاس من مشركي قريش، قالوا: لو كان ما يدعونا إليه محمّد خيرًا ما سبقنا إليه فلان وفلان، ويختص الله برحمته من يشاء (٣).\nوقال الكلبي: ﴿وَقَالَ الَّذِينَ كَفَرُوا﴾ يعني أسدًّا وغطفان ﴿لِلَّذِينَ\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٧/ ٣٧٤ ونسبه للمصنف، وأبي حيان في \"البحر المحيط\" ٨/ ٥٨، والسمين الحلبي في \"الدر المصون\" ٩/ ٦٦٤ ولم ينسباه.\n(٢) ذكره الطبري في \"تفسيره\" ٢٦/ ١٢ دون قوله (قاله أكثر المفسرين)، والبغوي في \"تفسيره\" ٧/ ٢٥٦ دون قوله (قاله أكثر المفسرين)، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣٤١ وعزاه للمصنف، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٩٠ وعزاه للمصنف، والخازن في \"تفسيره\" ٤/ ١٢٤ دون قوله (قاله أكثر المفسرين)، وأبو حيان في \"البحر المحيط\" ٨/ ٥٩ وعزاه للمصنف.\n(٣) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢١٦، والطبري في \"تفسيره\" ٢٦/ ١٣، وعزاه السيوطي في \"الدر\" ٦/ ٨ إلى عبد بن حميد.","vol":"24","page":75},{"text":"آمَنُوا﴾ يعني جهينة ومزينة ﴿لَوْ كَانَ﴾ ما جاء به محمّد ﴿خَيْرًا﴾ ما سبقنا إليه رِعاءُ البَهم، ورذال الناس (١).\nقال الله تعالى: ﴿وَإِذْ لَمْ يَهْتَدُوا بِهِ﴾ أي: بالقرآن (٢) كما اهتدى به أهل الإيمان ﴿فَسَيَقُولُونَ هَذَا إِفْكٌ قَدِيمٌ﴾ كما قالوا أساطير الأوّلين (٣).\n\n<span data-type=\"title\" id=toc-4928>١٢ </span>- ﴿وَمِنْ قَبْلِهِ﴾ أي: ومن قبل القرآن (٤) ﴿كِتَابُ مُوسَى إِمَامًا﴾\nيؤتم به (٥) ﴿وَرَحْمَةً﴾ لمن آمن وعمل به (٦)، ونُصبا على الحال، عن الكسائي (٧).\nوقال أبو عبيدة: فيه إضمار. أي: أنزلناه، أو جعلناه إمامًا\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٥١ بنحوه ولم ينسبه، والماوردي في \"النكت والعيون\" ٥/ ٢٧٤ بنحوه، والبغوي في \"تفسيره\" ٧/ ٢٥٦، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣٤٠ بنحوه وزاد نسبته للزجاج، وابن الجوزي في \"زاد المسير\" ٧/ ٣٧٥.\n(٢) \"النكت والعيون\" للماوردي ٥/ ٢٧٥، \"الوجيز\" للواحدي ٢/ ٩٩٥، \"معالم التنزيل\" للبغوي ٧/ ٢٥٦، \"زاد المسير\" لابن الجوزي ٧/ ٣٧٦.\n(٣) \"الوجيز\" للواحدي ٢/ ٩٩٥، \"تفسير\" البغوي ٧/ ٢٥٦، \"زاد المسير\" لابن الجوزي ٧/ ٣٧٦.\n(٤) \"تفسير مقاتل\" بن سليمان ٣/ ٢٢١، \"معالم التنزيل\" للبغوي ٧/ ٢٥٦، \"تفسير النسفي\" ٣/ ٣١١.\n(٥) انظر: \"تفسير النسفي\" ٣/ ٣١١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٦، \"تفسير النسفي\" ٧/ ٣١١.\n(٧) \"معالم التنزيل\" للبغوي ٧/ ٢٥٦، \"التبيان في إعراب القرآن\" للعكبري ٢/ ١١٥٥ ولم ينسبه.","vol":"24","page":76},{"text":"ورحمةً (١) (٢).\nوقال (٣) الأخفش على القطع، لأنّ قوله: ﴿كِتَابُ مُوسَى﴾ معرفة بالإضافة، والنكرة إذا أعيدت أو أضيفت أو أدخلت (٤) عليها الألف واللام صارت معرفة (٥).\n﴿وَهَذَا كِتَابٌ مُصَدِّقٌ لِسَانًا عَرَبِيًّا﴾ نصب على الحال (٦)، وقيل: أعني لسَانًا (٧). وقيل: بلسانٍ (٨).\n﴿لِيُنْذِرَ﴾ (٩) بالتاء، مدني، وشامي (١٠)، و[البَزِّي] (١١) بخلاف\n_________\n(١) قوله (ورحمة) ليس في (م).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩١، \"الدر المصون\" للحلبي ٩/ ٦٦٥ ولم ينسباه.\n(٣) قوله (وقال) زيادة من (ت).\n(٤) في (م): (أدخل).\n(٥) انظر: \"معاني القرآن\" للأخفش ٢/ ٤٧٨ بنحوه، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩١.\n(٦) انظر: \"تفسير الطبري\" ٢٦/ ١٣ ورجحه، \"معالم التنزيل\" للبغوي ٧/ ٢٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩١، \"الدر المصون\" للحلبي ٩/ ٦٦٥.\n(٧) أي نصب بإضمار فعل، وتقديره ما ذكره المصنف. انظر: \"تفسير الطبري\" ٢٦/ ١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩١.\n(٨) أي نصب بإسقاط حرف الجر، وتقديره ما ذكره المصنف، انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩١، و\"البحر المحيط\" لأبي حيان ٨/ ٦٠، و\"الدر المصون\" للحلبي ٩/ ٦٦٦ وضعفه.\n(٩) في (ت) زيادة: (قراء).\n(١٠) في (م): (شامي) بدون واو.\n(١١) في الأصل و(م): (اليزيدي)، وفي المصادر: البَزِّي. فلعله تصحيف من النساخ.","vol":"24","page":77},{"text":"عنه (١)، ويعقوب، وأيوب (٢) (٣)، واختاره أبو عبيد، وأبو حاتم على خطاب النبي - ﷺ - (٤)، وقرأ الباقون بالياء (٥) على (٦) الخبر عنه (٧) (٨)، وقيل: عن الكتاب (٩).\n﴿الَّذِينَ ظَلَمُوا﴾ أنفسهم بالكفر والمعصية ﴿وَبُشْرَى لِلْمُحْسِنِينَ﴾ وفي (١٠) ﴿وَبُشْرَى﴾ وجهان من الإعراب: الرفع على العطف على\n_________\n(١) قوله (واليزيدي بخلاف عنه) ليس في (ت).\n(٢) لم أستطع تمييزه.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٤١٦) وزاد نسبتها و(ابن كثير)، \"المبسوط\" لابن مهران (ص ٣٤١)، \"النشر\" لابن الجزري (ص ٦٣٣)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩١، و\"الإتحاف\" للدمياطي (ص ٥٠٣)، وهم: أبو جعفر، نافع، ابن عامر، ويعقوب، البزي بخلاف عنه، وجميعهم لم يذكروا أيوب.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٤/ ١٦٢ فقط ذكر اختيار أبي عبيد، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩١.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٤١٦)، \"المبسوط\" لابن مهران (ص ٣٤١)، \"البحر المحيط\" لأبي حيان ٨/ ٦٠، وهم: ابن كثير، وأبو عمرو، وعاصم، وحمزة، والكسائي، وخلف.\n(٦) قوله (على) ليس في (م).\n(٧) في (م): (خبرا عنه).\n(٨) انظر: \"إعراب القرآن\" للنحاس ٤/ ١٦٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٦، \"البحر المحيط\" ٨/ ٦٠، \"المهذب\" لابن محيسن ٢/ ٣٣٢.\n(١٠) في (م): (في) بدون واو.","vol":"24","page":78},{"text":"الكتاب مجازه (وهذا كتابٌ مصدّقٌ وبشرى) (١)، والنصب على معنى (لتنذر الذين ظلموا وتبشّر المحسنين) (٢) فلمّا جعل مكان و(تبشر) (٣) (بشرى) أو (بشارة)، نصب كما يقال: أتيتك لأزورك وكرامة لك، وقضاء حقّك. بمعني (٤) لأزورك وأكرمك وأقضي حقّك (٥)، فنصبت الكرامة والقضاء بفعل مضمر (٦).\n\n<span data-type=\"title\" id=toc-4929>١٣ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (١٣) أُولَئِكَ أَصْحَابُ الْجَنَّةِ خَالِدِينَ فِيهَا جَزَاءً بِمَا كَانُوا يَعْمَلُونَ <span data-type=\"title\" id=toc-4930>(١٤) </span>وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ﴾\n﴿حُسْنًا﴾ قراءة العامّة: بضم الحاء، وغير ألف قبلها (٧)، وقرأ أهل الكوفة: ﴿إِحْسَانًا﴾ (٨)،\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٥١، \"تفسير الطبري\" ٢٦/ ١٤، \"معالم التنزيل\" للبغوي ٧/ ٢٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩١.\n(٢) قوله (المحسنين) ليس في (م) و(ت).\n(٣) في (م) و(ت): (وتبشرو).\n(٤) في (م): (يعني).\n(٥) في (م): (حاجتك).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٥١، \"تفسير الطبري\" ٢٦/ ١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩١.\n(٧) \"السبعة\" لابن مجاهد (ص ٤١٦)، \"النشر\" لابن الجزري (ص ٦٣٣)، \"البحر المحيط\" ٨/ ٦٠، وهم: ابن كثير، ونافع، وأبو عمرو، وابن عامر، وأبو جعفر، ويعقوب.\n(٨) \"المبسوط\" لابن مهران (ص ٣٤١)، \"الكشف عن وجوه القراءات\" لمكي =","vol":"24","page":79},{"text":"وهي قراءة ابن عبّاس - ﵁ - (١).\n﴿حَمَلَتْهُ أُمُّهُ كُرْهًا﴾ بكُره، ومشقّة (٢) (٣)، (الكوفيون، وابن ذكوان بضم الكاف في الحرفين) (٤) (٥) ﴿وَوَضَعَتْهُ كُرْهًا وَحَمْلُهُ وَفِصَالُهُ﴾ وفِطامه (٦)، وقرأ الحسن، ويعقوب: (وفَصْله) بغير ألف (٧) ﴿ثَلَاثُونَ شَهْرًا﴾ قال المفسِّرون: حَملَهُ ستّة أشهر، ورضاعه أربعة وعشرون شهرًا (٨).\n_________\n= (ص ٣٧٢)، \"معالم التنزيل\" للبغوي ٧/ ٢٥٧، وهم: عاصم، وحمزة، والكسائي، وخلف.\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٩٢.\n(٢) في (م) زيادة: ووضعته كرها.\n(٣) ورد هذا المعنى في أثر أخرجه الطبري في \"تفسيره\" ٢٦/ ١٥ عن قتادة والحسن ومجاهد، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٩٣.\n(٤) ما بين القوسين ليس في (ت).\n(٥) \"التيسير\" للداني (ص ٤٦٠)، \"تحبير التيسير\" لابن الجزري (ص ٥٥٦)، \"تفسير الطبري\" ٢٦/ ١٦، وهم: عا صم، وحمزة، والكسائي، وابن ذكوان، ويعقوب.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٢٥٦، \"زاد المسير\" لابن الجوزي ٧/ ٣٧٧، \"تفسير النسفي\" ٣/ ٣١٣.\n(٧) \"المبسوط\" لابن مهران (٣٤١ ص) وزاد نسبتها لأبي رجاء وعاصم الجحدري، \"تفسير الطبري\" ٢٦/ ١٦ ولم ينسبها ليعقوب، وذكر أنها قراءة شاذة لمخالفتها ما عليه قرأة الأمصار، و\"مختصر في شواذ القرآن\" لابن خالويه (ص ١٤٠).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٧، \"زاد المسير\" لابن الجوزي ٧/ ٣٧٧، \"تفسير ابن كثير\" ٧/ ١٨٦، \"تفسير البيضاوي\" ٢/ ٩٧٩، \"اللباب\" لابن عادل ١٧/ ٣٩٤، \"أضواء البيان\" للشنقيطي ٧/ ٢٥١.\nيستدل بهذِه الآية مع قوله: ﴿وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ﴾ [البقرة: =","vol":"24","page":80},{"text":"وقال ابن إسحاق: تحمله (١) تسعة أشهر، وفصاله من اللبن لأحدٍ (٢) وعشرين شهرًا (٣)\n﴿حَتَّى إِذَا بَلَغَ أَشُدَّهُ﴾ نهاية قوّته وقامته وغاية شبابه واستوائه وهو ما بين ثماني عشرة سنة إلى أربعين سنة، فذلك قوله: ﴿وَبَلَغَ أَرْبَعِينَ سَنَةً﴾ (٤).\nقال السدي والضحاك: نزلت هذِه الآية في سعد بن أبي وقّاص - ﵁ -، وقد مضت القصة (٥).\n_________\n= ٢٣٣] أن أقل مدة الحمل ستة أشهر، لأن مدة الرضاع -وهي سنتان- إذا سقطت من الثلاثين شهرًا، بقي ستة أشهر، مدة الحمل. (قاله ابن سعدي في \"تيسير الكريم الرحمن\" (ص ٧٢٦). وهذا هو ما استنبطه علي بن أبي طالب - ﵁ - من هذه الآية، وهو استنباط بديع كما وصفه ابن العربي في \"أحكام القرآن\" ٤/ ٩١.\n(١) في (م) و(ت): (حمله).\n(٢) في (ت): (لإحدى).\n(٣) لم أجد هذا القول منسوبًا لابن إسحاق عند غير المصنف -حسب بحثي واطلاعي- ووقفت على نحوه منسوبًا لابن عباس - ﵁ -، فلعله تصحيف في اسم القائل، والله أعلم. انظر: \"النكت والعيون\" للماوردي ٥/ ٢٧٦، \"اللباب\" لابن عادل ١٧/ ٣٩٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٧، \"تفسير الخازن\" ٤/ ١٢٥، \"اللباب\" لابن عادل ١٧/ ٩٤.\n(٥) في سورة العنكبوت، آية: (٨) ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴾ والقصة كما ذكرها الثعلبي: نزلت في سعد بن أبي وقاص، واسم أبي وقاص: مالك بن يواميان، وذلك أنّه لما أسلم قالت له أمه حمنة بنت أبي سفيان بن أمية بن عبد شمس بن عبد مناف: يا سعد بلغني أنّك صبوت .. القصة.","vol":"24","page":81},{"text":"وقال الآخرون (١): نزلت (٢) في أبي بكر الصدّيق، وأبيه أبي قحافة عثمان [بن عامر] (٣) بن عمرو (٤)، وأُمِّه: أُمُّ الخير بنت صخر بن عمرو ابن عامر (٥)، فلمّا بلغ أبو بكر - ﵁ - أربعين سنة آمن بالنبي - ﷺ -، وقال لربّه: ﴿إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ﴾ (٦).\n[٢٧٢٤] أخبرني ابن فنجويه (٧)، حدّثنا ابن شنبة (٨)، حدّثنا إسحاق بن صدقة (٩)، حدّثنا عبد الله بن هاشم (١٠)، عن سيف بن\n_________\n(١) قال به ابن عباس - ﵁كما أورده الواحدي عنه في \"أسباب النزول\" (ص ٦٠٥)، وابن الجوزي في \"زاد المسير\" ٧/ ٣٧٨ وقال: (وبه قال الأكثرون).\n(٢) في (م) زيادة: (الآية).\n(٣) [بن عامر] ساقطة من جميع النسخ، وقد أثبتها من كتب التراجم التي سيأتي ذكرها في التعريف به.\n(٤) عثمان بن عامر بن عمرو القرشي التيمي.\nأسلم يوم فتح مكة، وعاش إلى خلافة عمر - ﵁ -، (ت ١٤ هـ). انظر: \"الاستيعاب\" ٣/ ٩٣، \"أسد الغابة\" ١/ ١٢٣٠، \"الإصابة\" ٢/ ٤٦٠.\n(٥) أم الخير بنت صخر بن عامر بن كعب بن سعد بن تيم بن مرة، وقيل: بنت صخر بن عمرو بن عامر القرشية التميمية، والدة أبي بكر الصديق، أسلمت قديما، ولما هلك أبو بكر ورثه أبواه، وماتت أم الخير قبل أبي قحافة.\nانظر: \"الاستيعاب\" ٤/ ٤٤٦، \"الإصابة\" ٤/ ٤٤٧.\n(٦) ذكر هذا القول بنحوه البغوي في \"تفسيره\" ٧/ ٢٥٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٩٤.\n(٧) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٨) عبيد الله بن محمد بن شنبة، لم أجد فيه جرحا أو تعديلًا.\n(٩) إسحاق بن صدقة، ضعفه الدراقطني.\n(١٠) عبد الله بن هاشم العَبدي، ثقة، صاحب حديث.","vol":"24","page":82},{"text":"عمر (١)، عن عطية (٢)، عن أبي أيّوب (٣)، عن علي - ﵁ - في قوله تعالى: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا﴾ نزلت (٤) في أبي بكر - ﵁ -، أسلم أبواه جميعًا ولم يجتمع لأحد من أصحاب رسول الله - ﷺ - المهاجرين من أسلم (٥) أبواه غيره، أوصاه الله بهما ولزم ذلك مَن بعده (٦).\n﴿قَالَ رَبِّ أَوْزِعْنِي﴾ ألهمني وأولعني (٧) ﴿أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي﴾ أن (٨) تجعلهم مؤمنين صالحين، قالوا: فأجاب الله تعالى (٩) أبا بكر - ﵁ - في أولاده فأسلموا، ولم يكن أحد من الصحابة أسلم هو ووالداه وبنوه وبناته إلاّ أبو بكر - ﵁ - وعنهم.\n_________\n(١) سيف البُرجُمي، ضعيف الحديث، أفحش ابن حبان القول فيه.\n(٢) أبو روق الكُوفي، صدوق.\n(٣) يحيى بن مالك المرافي الأزدي. ثقة.\n(٤) قوله إنزلت) ليس في (م) و(ت).\n(٥) قوله (من أسلم) ليس في (م) و(ت).\n(٦) [٢٧٢٤] الحكم على الإسناد:\nضعيف، وعلته: إسحاق بن صدقة، وسيف البرجمي ضعيفان.\nالتخريج:\nلم أجد من أخرجه عن علي - ﵁ - غير المصنف، وذكره الواحدي في \"الوسيط\" ٤/ ١٠٧، والبغوي في \"تفسيره\" ٧/ ٢٥٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٩٤، وابن عادل في \"اللباب\" ١٧/ ٣٩٥.\n(٧) في (م): (ووفقني).\n(٨) في (م) و(ت): (بأن).\n(٩) في (ت) زيادة: (دعاء).","vol":"24","page":83},{"text":"﴿إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-4932>١٦ </span>- ﴿أُولَئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ﴾ (١)\nقرأ حفص وحمزة والكسائي ﴿نَتَقَبَّلُ﴾ بالنون ﴿وَنَتَجَاوَزُ﴾، ونَصب ﴿أَحْسَنَ﴾ (٢) (٣) ﴿مَا عَمِلُوا﴾ يعني: أعمالهم الصالحة (٤) فيثيبهم عليها ﴿وَنَتَجَاوَزُ عَنْ سَيِّئَاتِهِمْ﴾ (٥) فلا يعاقبهم بها (٦) ﴿فِي أَصْحَابِ الْجَنَّةِ﴾ أي (٧): مع أصحاب الجنّة (٨)، (في) بمعنى (مع) (٩) ﴿وَعْدَ الصِّدْقِ الَّذِي كَانُوا\n_________\n(١) في الأصل: ﴿يُتَقَبَّلْ﴾، وسيأتي بيانها.\n(٢) قوله (قرأ حفص -إلى- ونصب أحسن) ليس في (ت).\n(٣) \"السبعة\" لابن مجاهد (ص ٤١٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٣، \"تحبير التيسير\" لابن الجزري (ص ٥٥٦) وزاد نسبتها لخلف.\nتوجيه القراءة: قرئ بنون مفتوحة في الفعلين على البناء للفاعل، و(أحسنَ) بالنصب مفعول به \"المهذب\" لابن الجزري ٢/ ٣٣٣.\nوقرأ نافع، وابن كثير، وأبو عمرو، وابن عامر، وشعبة، وأبو جعفر، ويعقوب بياء تحتية مضمومة في الفعلين على البناء للمفعول و(أحسنُ) بالرفع نائب فاعل (يُتقبل)، وأما نائب فاعل (يُتجاوز) فهو الجار والمجرور بعده. انظر: \"المهذب\" لابن الجزري ٢/ ٣٣٣.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٢٥٨، \"تفسير الخازن\" ٤/ ١٢٥.\n(٥) في الأصل: (ويتجاوز)، سبق بيانها، هامش (٣).\n(٦) انظر: \"بحر العلوم\" للسمرقندي ٣/ ٢٣٣، و\"معالم التنزيل\" للبغوي ٧/ ٢٥٨، \"تفسير الخازن\" ٤/ ١٢٥.\n(٧) قوله (أي) ليس في (م).\n(٨) \"معالم التنزيل\" للبغوي ٧/ ٢٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩٦، \"تفسير الخازن\" ٤/ ١٢٥.\n(٩) انظر: \"زاد المسير\" ٧/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩٦.","vol":"24","page":84},{"text":"يُوعَدُونَ﴾ وهو قوله تعالى: ﴿وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ﴾ (١) (٢).\n\n<span data-type=\"title\" id=toc-4933>١٧ </span>- قوله تعالى: ﴿وَالَّذِي قَالَ لِوَالِدَيْهِ﴾\nإذ دعواه (٣) إلى الإيمان بالله والإقرار بالبعث والجزاء (٤) ﴿أُفٍّ لَكُمَا﴾ وهي كلمة كراهية (٥) ﴿أَتَعِدَانِنِي﴾ قراءة العامة (بنونين) مخففتين (٦)، وروى هشام عن أهل الشام بنون واحدة مشدّدة (٧) ﴿أَنْ أُخْرَجَ﴾ من قبري حيًّا بعد فنائي وبلائي (٨) ﴿وَقَدْ خَلَتِ﴾ مضت (٩) ﴿الْقُرُونُ مِنْ قَبْلِي﴾ فلم يبعث منهم أحد (١٠).\n_________\n= \"البحر المحيط\" لأبي حيان ٨/ ٦١.\n(١) التوبة: ٧٢.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢٥٨.\n(٣) في (م): (دعوه).\n(٤) انظر: \"تفسير الطبري\" ٢٦/ ١٩، \"معالم التنزيل\" للبغوي ٧/ ٢٥٨.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٢٥٨، \"تفسير الخازن\" ٤/ ١٢٦، \"اللباب\" لابن عادل ١٧/ ٣٩٨.\n(٦) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٦، \"تحبير التيسير\" لابن الجزري (ص ٥٥٧)، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٥٣ - ٣٥٤.\n(٧) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٦، \"التبصرة\" لابن فارس الخياط (ص ٤٩٨)، \"النشر\" لابن الجزري (ص ٢٣٠) وذكر أن هشامًا رواها عن ابن عامر.\n(٨) انظر: \"تفسير الطبري\" ٢٦/ ١٩، \"الوجيز\" للواحدي ٢/ ٩٩٦، \"معالم التنزيل\" للبغوي ٧/ ٢٥٨، \"تفسير الخازن\" ٤/ ١٢٦.\n(٩) انظر: \"زاد المسير\" لابن الجوزي ٢/ ٣٨١، \"تفسير ابن كثير\" ٧/ ١٨٩.\n(١٠) \"الوجيز\" للواحدي ٢/ ٩٩٦، \"معالم التنزيل\" للبغوي ٧/ ٢٥٨، \"تفسير النسفي\" ٣/ ٣١٣، \"تفسير الخازن\" ٤/ ١٢٦.","vol":"24","page":85},{"text":"وقرأ الحسن، والأعمش، وأبو معمر (١) (أن أَخرُجَ) بفتح الألف وضم الراء (٢) ﴿وَهُمَا يَسْتَغِيثَانِ اللَّهَ﴾ يستصرخان الله ويستغيثانه عليه، ويقولان له ﴿وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَذَا﴾ الذي تعِدانني وتدعوانني إليه ﴿إِلَّا أَسَاطِيرُ الْأَوَّلِينَ﴾ (٣).\nقال ابن عبّاس - ﵄ -، وأبو العالية، والسدي، ومجاهد (٤): نزلت هذِه الآية في عبد الله (٥) (٦).\nوقيل (٧): عبد الرّحمن بن أبي بكر الصدِّيق - ﵁ -، قال له أبواه\n_________\n(١) لم أستطع تمييزه.\n(٢) ذكر هذِه القراءة: الفراء في \"معاني القرآن\" ٣/ ٥٣ ولم ينسبها، وابن خالويه في \"مختصر شواذ القرآن\" (ص ١٤٠) ونسبها للحسن، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٩٧ وزاد نسبتها لنصر وأبي العالية، والدمياطي في \"إتحاف فضلاء البشر\" (ص ٥٠٤) عن الحسن والأعمش.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٥٨، \"تفسير الخازن\" ٤/ ١٢٦.\n(٤) قوله (ومجاهد) ليس في (ت).\n(٥) عبد الله بن أبي بكر الصديق - ﵁ -، رمي يوم الطائف بسهم فاندمل الجرح، ثمَّ انتقض بعد ذلك فمات في خلافة أبيه أبي بكر الصديق - ﵁ - في شوال في سنة (١١ هـ).\nانظر: \"غنية الملتمس في توضيح الملتبس\" للخطيب البغدادي (ص ٤٤)، \"الإصابة\" ٢/ ٢٨٣.\n(٦) ذكره: الماوردي في \"النكت والعيون\" ٥/ ٢٨٠ عن مجاهد، والبغويُّ في \"تفسيره\" ٧/ ٢٥٨ عن ابن عباس، والسدي، ومجاهد، وابن الجوزي في \"زاد المسير\" ٧/ ٣٨٠، وابن كثير في \"تفسيره\" ٧/ ١٨٨ كلاهما عن مجاهد، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٩٧.\n(٧) في (م) زيادة: (في).","vol":"24","page":86},{"text":"أسلم وألحَّا عليه في دعائه إلى الإيمان، فقال: أحيوا لي عبد الله بن جدعان (١)، وعامر بن كعب، ومشايخ قريش حتّى أسألهم ما يقولون (٢) (٣).\nقال محمّد (٤) بن زياد: كتب معاوية - ﵁ - إلى مروان حتّى يبايع الناس ليزيد، فقال عبد الرّحمن بن أبي بكر - ﵄ -: لقد جئتم بها هرقلية (٥)، أتبايعون (٦) لأبنائكم؟\nفقال مروان: هذا الذي يقول الله تعالى (٧) فيه: ﴿وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا﴾ الآية، فسمعت عائشة - ﵂ - بذلك فغضبت (٨)، وقالت (٩):\n_________\n(١) عبد الله بن جدعان التيمي القرشي أحد الأجواد المشهورين في الجاهلية، أدرك النبي - ﷺ - قبل النبوة. انظر: \"الأعلام\" للزركلي ٤/ ٧٦.\n(٢) في (م): (عما تقولون).\nوفي (ت): (تقولون).\n(٣) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢١٩ عن قتادة والكلبي مختصرا، وذكره ابن الجوزي في \"زاد المسير\" ٧/ ٣٨٠ عن ابن عباس مختصرا، والخازن في \"تفسيره\" ٤/ ١٢٦ عن ابن عباس، وابن عادل في \"اللباب\" ١٧/ ٣٩٨.\n(٤) في (م): (مجاهد).\n(٥) هِرَقلية: أراد أن البيعة لأولاد الملوك سنة ملوك الروم والعجم، وهرقل: اسم ملك الروم. \"النهاية\" لابن الأثير ٥/ ٢٦٠.\n(٦) في (م): (فتبايعون).\nوفي (ت): (لتبايعون).\n(٧) قوله (تعالى) ليس في (م).\n(٨) قوله (بذلك فغضبت) ليس في (م).\n(٩) في (م): (فقالت).","vol":"24","page":87},{"text":"والله ما هو به، ولو شئت لسمّيته ولكن الله لعن أباك وأنت في صلبه، فأنت قصص (١) من لعنة الله (٢).\n\n<span data-type=\"title\" id=toc-4934>١٨ </span>- ﴿أُولَئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ﴾ وجب عليهم العذاب (٣)،\nقالوا (٤): يعني الذين أشار عليهم (٥) ابن أبي بكر وقال: أحيوهم ليّ، هم الذين حقّ عليهم القول، وهم المعنيون بقوله: ﴿وَقَدْ خَلَتِ الْقُرُونُ مِنْ قَبْلِي﴾، فأمَّا ابن أبي بكر - ﵁ - فقد أجاب الله تعالى فيه\n_________\n(١) جاء أسفل هذِه الكلمة في الأصل: (فقص).\nوفي (م) زيادة: (فإنه)، وفي (ت): (فضض).\n(٢) أخرجه النسائي في \"السنن الكبرى\"، كتاب التفسير، باب: سورة الدخان (٦/ ٤٥٨/ رقم ١١٤٩١) عن محمَّد بن زياد بنحوه، والحاكم في \"المستدرك\"، كتاب الفتن والملاحم ٤/ ٥٢٨ رقم (٨٤٨٣/ ١٩١) قال الحاكم: (هذا حديث صحيح على شرط الشيخين ولم يخرجاه)، وقال الذهبي في التلخيص: فيه انقطاع، محمَّد لم يسمع من عائشة.\nقلت: ويشهد لهذا الحديث ما رواه البخاري عن يوسف بن ماهك قال: كان مروان على الحجاز، استعمله معاوية، فخطب فجعل يذكر يزيد بن معاوية لكي يبايع له بعد أبيه، فقال له عبد الرحمن بن أبي بكر شيئا، فقال: خذوه فدخل بيت عائشة فلم يقدروا عليه، فقال مروان: إن هذا الذي أنزل الله فيه: ﴿وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا أَتَعِدَانِنِي﴾. فقالت عائشة من وراء الحجاب: ما أنزل الله فينا شيئا من القرآن، إلا أن الله أنزل عذري. (٢/ ٢١١٥/ رقم ٤٨٢٧) كتاب التفسير، سورة ﴿حم﴾ الأحقاف، باب: ﴿وَالَّذِي قَالَ لِوَالِدَيْهِ ...﴾.\n(٣) \"الوجيز\" للواحدي ٢/ ٩٩٦، \"معالم التنزيل\" للبغوي ٧/ ٢٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩٨.\n(٤) قوله (قالوا) ليس في (ت).\n(٥) في هامش الأصل: (إليهم).","vol":"24","page":88},{"text":"دعاء أبيه بقوله: ﴿وَأَصْلِحْ لِي فِي ذُرِّيَّتِي﴾ فأسلم وحسن إسلامه - ﵁ - (١).\nوقال الحسن وقتادة: هذِه الآية مرسلة عامة (٢)، وهي نعت كل (٣) عبد (٤) كافر فاجر عاق لوالديه (٥). ﴿فِي أُمَمٍ﴾ مع أُمم (٦) ﴿قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ إِنَّهُمْ كَانُوا خَاسِرِينَ﴾.\n\n<span data-type=\"title\" id=toc-4935>١٩ </span>- ﴿وَلِكُلٍّ﴾ يعني: ولكل واحد من الفريقين المؤمنين والكافرين (٧).\n﴿دَرَجَاتٌ﴾ منازل ومراتب عند الله يوم القيامة (٨) ﴿مِمَّا عَمِلُوا﴾ (٩) بأعمالهم فيجازيهم عليها (١٠).\nقال ابن زيد: في هذِه الآية دَرَجُ أهل النار تذهب سَفالًا، ودَرَج\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩٧ - ١٩٨.\n(٢) قوله (عامة) ليس في (م).\n(٣) قوله (كل) ليس في (ت).\n(٤) قوله (عبد) ليس في (م).\n(٥) ذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢٥٩، وأبي حيان في \"البحر المحيط\" ٨/ ٦١ عن الحسن، وابن كثير في \"تفسيره\" ٧/ ١٨٩، وهذا ما رجحه الزجاج في \"معاني القرآن\" ٤/ ٤٤٤، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣٥٢، وابن كثير في \"تفسيره\"، والشنقيطي في \"أضواء البيان\" ٧/ ٢٥١.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٢٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩٨.\n(٧) \"الوجيز\" للواحدي ٢/ ٩٩٦، \"معالم التنزيل\" للبغوي ٧/ ٢٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٩٩.\n(٨) \"تفسير الطبري\" ٢٦/ ٢٠، \"معالم التنزيل\" للبغوي ٧/ ٢٥٩.\n(٩) في (م) زيادة: (أي).\n(١٠) انظر: \"تفسير الطبري\" ٢٦/ ٢٠، \"معالم التنزيل\" للبغوي ٧/ ٢٥٩، \"تفسير الخازن\" ٤/ ١٢٦.","vol":"24","page":89},{"text":"أهل الجنّة يذهب (١) عُلوًّا (٢). ﴿وَلِيُوَفِّيَهُمْ﴾ (٣) بالياء مكي وبصري وعاصم وهشام (٤)، والباقون بالنون (٥) ﴿أَعْمَالَهُمْ وَهُمْ لَا يُظْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-4936>٢٠ </span>- قوله تعالى: ﴿وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ﴾\nفيقال لهم ﴿أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا﴾ قرأ أبو جعفر وابن كثير ويعقوب ﴿أَذْهَبْتُمْ﴾ بالاستفهام (٦) واختلف فيه عن أهل الشام فقرأ ابن ذكوان بهمزتين محققتين (٧)، وهشام بهمزة واحدة ممدودة (٨)،\n_________\n(١) قوله (يذهب) ليس في (م).\nوفي (ت): (تذهب).\n(٢) أخرجه الطبري في \"تفسيره\" ٢٦/ ٢٠، وذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢٥٩، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣٥٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٩٩.\n(٣) في (ت) زيادة: (قراء).\n(٤) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٤، \"زاد المسير\" لابن الجوزي ٧/ ٣٨٢ ولم يذكر هشامًا، \"تحبير التيسير\" لابن الجزري (ص ٥٥٧). وهم: ابن كثير المكي، وأبو عمرو البصري، وهشام، وعاصم، ويعقوب من العشرة.\n(٥) \"المبسوط\" لابن مهران (ص ٣٤٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٤، \"معالم التنزيل\" للبغوي ٧/ ٢٥٩، \"المهذب\" لابن الجزري ٢/ ٣٣٣، وهم: نافع، وحمزة، والكسائي، وأبو جعفر، وخلف العاشر، وهو الوجه الثاني لهشام.\n(٦) \"المبسوط\" لابن مهران (ص ٣٤٢)، \"التبصرة\" لابن فارس (ص ٤٩٨).\n(٧) \"الغاية في القراءات العشر\" لابن مهران (ص ١١٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٤، \"تحبير التيسير\" (ص ٥٥٧).\n(٨) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٤، \"التيسير\" للداني (ص ٤٦١)، \"تلخيص العبارات\" للحسن بن بليمة (ص ١٤١).","vol":"24","page":90},{"text":"وقرأ غيرهم بالخبر (١)، وهما صحيحتان فصيحتان (٢)، لأنَّ العرب تستفهم بالتوبيخ، وتترك الاستفهام فيه (٣)، فتقول: أَذهَبت فَفَعلت كذا وكذا؟، وذَهبتَ ففعلت (٤) وفعلت (٥)؟\n﴿فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَسْتَكْبِرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنْتُمْ تَفْسُقُونَ﴾.\n[٢٧٢٥] أخبرنا الحسين بن محمّد بن الحسين (٦)، حدّثنا عبد الله ابن إبراهيم بن علي بن عبد الله (٧)، حدّثنا محمّد بن أحمد بن إبراهيم الكرابيسي (٨)، حدّثنا [حميد] (٩) بن الربيع،\n_________\n(١) \"تفسير الطبري\" ٢٦/ ٢١، \"التبصرة\" لابن فارس الخياط (ص ٤٩٨)، \"تحبير التيسير\" (ص ٥٥٧) وهم: نافع، وأبو عمرو، وعاصم، وحمزة، والكسائي، وخلف.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٥٤، \"الجامع لأحكام القرآن\" ١٦/ ١٩٩.\nرجح الطبري في \"تفسيره\" ٢٦/ ٢١، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧٥ ﴿أَذْهَبْتُمْ﴾ بغير استفهام، لأنها قراءة الأكثر، ولأنها (كما قال الطبري) أفصح اللغتين.\n(٣) قوله (فيه) ليس في (ت).\n(٤) قوله (ففعلت) ليس في (م).\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٥٤، \"تفسير الطبري\" ٢٦/ ٢١، \"معاني القرآن\" للزجاج ٦/ ٤٥١.\n(٦) الحسين بن محمَّد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٧) عبد الله بن إبراهيم بن علي بن عبد الله، لم أجده.\n(٨) محمَّد بن أحمد بن إبراهيم الكرابيسي، لم أجده.\n(٩) [جميل] هكذا في الأصل، وهو خطأ، والمثبت من هامش الأصل و(م) و(ت). =","vol":"24","page":91},{"text":"حدّثنا أبو معمر (١)، حدّثنا عبد الوارث (٢)، حدّثنا محمّد بن جحادة (٣)، عن حميد الشامي (٤)، عن سليمان (٥)، عن ثوبان (٦)\n_________\n= وهو: حميد بن الربيع بن حميد بن مالك بن سحيم، أبو الحسن اللخمي الخزاز الكوفي. قال النسائي: ليس بشيء، قال ابن أبي حاتم: سمعت منه ببغداد، تكلم الناس فيه فتركت التحدث عنه. وقال ابن عدي: كان يسرق الحديث، ويرفع أحاديث وروى أحاديث عن أئمة الناس غير محفوظة عنهم، قال الصفدي: كان يدلِّس، توفي في حدود السِّتين ومائتين.\nانظر: \"الضعفاء والمتروكين\" (ص ٣٣)، \"الجرح والتعديل\" ٣/ ٢٢٢/ ٩٧٤، \"الكامل في الضعفاء\" ٢/ ٢٨٠، \"الوافي بالوفيات\" ٤/ ٣٣٢.\n(١) عبد الله بن عمرو بن أبي الحَجَّاج مَيسرة التَّميمي المِنقري مولاهم، أبو معمر المُقعد البصري سئل أبو زرعة عنه فقال: كان حافظا ثقة، قال عنه الذهبي: حافظ، وقال ابن حجر: ثقة، ثبت، رمي بالقدر، (ت ٢٢٤ هـ). انظر: \"الجرح والتعديل\" ٥/ ١١٩ (ت ٥٤٩)، \"الكاشف\" للذهبي ١/ ٥٧٨، \"تقريب التهذيب\" لابن حجر ١/ ٤٣٦.\n(٢) عبد الوارث بن سعيد بن ذكوان التميمي العَنبري مولاهم التَّنُّوري، أبو عُبيدة البصري، ثقة ثبت.\n(٣) محمَّد بن جُحَادة الأودي، ويقال الأيامي الكوفي، ثقة.\n(٤) حميد الشامي الحمصي.\nقال الذهبي: ليس بحجة، قال ابن حجر: مجهول، من الخامسة. انظر: \"الكاشف\" للذهبي ١/ ٣٥٦، \"تقريب التهذيب\" لابن حجر ١/ ٣٣١.\n(٥) سليمان المُنَبِّهِي، يقال اسم أبيه عبد الله.\nقال ابن معين عن حميد الشامي وسليمان: ما أعرفهما، قال الذهبي: وثق، قال ابن حجر: مجهول، من الثالثة. انظر: \"الجرح والتعديل\" ٤/ ١٥٢ (ت ٦٥٩)، \"الكاشف\" للذهبي ١/ ٤٦٥، \"تقريب التهذيب\" لابن حجر ١/ ٣٣١.\n(٦) صحابي مشهور.","vol":"24","page":92},{"text":"مولى رسول الله - ﷺ - ﵁، قال: كان رسول الله - ﷺ - إذا سافر كان آخر عهده بإنسان من أهله، وأوّل من يدخل عليه إذا قدم فاطمة ﵂، فلمّا قدم من غزاة (١) فأتاها فإذا بمسحٍ (٢) على بابها، ورأى على الحسن والحسين - ﵄ - قُلبين (٣) من فضّة، فرجع ولم يدخل عليها (٤)، فلمّا رأت ذلك فاطمة - ﵄ - ظنّت أنَّه (٥) لم يدخل عليها من أجل ما رأى، فهتكت (٦) الستر، ونزعت القلبين من الصّبيين (٧)، فقطعتهُما، فبكى الصبيّان، فقسمته (٨) بينهما نصفين، فانطلقا إلى رسول الله - ﷺ - وهما يبكيان، فأخذه رسول الله - ﷺ - منهما، وقال: \"يا ثوبان، اذهب بذا (٩) إلى بني فلان -أهل بيت بالمدينة -، واشتَرِ لفاطمةَ قلادةً من عصبٍ، وسِوارين من عاجٍ (١٠)،\n_________\n(١) في (م) و(ت): (غزوة).\n(٢) المسح: الكساء من شَعَر. \"المعجم الوسيط\" ٢/ ٨٦٨.\n(٣) القُلب: السِّوار. \"النهاية\" لابن الأثير ٤/ ٩٨.\n(٤) في (م): (عليهما).\n(٥) في (م): (انها).\n(٦) الهَتْك: خَرْق السِّتْر عَمَّا وَرَاءه وقد هَتَكَه فانْهَتَك. \"النهاية\" لابن الأثير ٥/ ٢٤٣.\n(٧) في (م) زيادة: (﵉).\n(٨) في (م): (فقسمتهما).\n(٩) قوله (بذا) ليس في (م).\n(١٠) العاج: ناب الفيل ولا يسمى غير نابه عاجا، وقال الأزهري: لم يُرد بالعاج ما يُخْرط من أنياب الفِيَلة؛ لأنَّ أنيابها مَيْتَةٌ، وإنما العاج الذُّبْلُ وهو ظهر السُّلَحْفاة البحرية. انظر: \"غريب الحديث\" لابن الجوزي ٢/ ١٣٣، \"المعجم الوسيط\" ٢/ ٦٣٤.","vol":"24","page":93},{"text":"فإنّ هؤلاء أهل بيتي لا أحبّ أن يأكلوا طيّباتهم في الحياة الدُّنيا\" (١).\n[٢٧٢٦] وأنبأني عقيل (٢)، أخبرنا المعافى (٣)، أخبرنا محمّد بن جرير (٤)، حدّثنا بشر (٥)، حدّثنا يزيد (٦)، حدّثنا سعيد (٧)، عن قتادة (٨)، حدّثنا (٩) صاحبٌ لنا (١٠)، عن أبي هريرة - ﵁ -، قال: إنّما كان طعامُنا مع رسول الله - ﷺ - الأسودان: الماء، والتمر، واللهِ ما\n_________\n(١) [٢٧٢٥] الحكم على الإسناد:\nضعيف جدًّا، وعلته حميد بن الربيع ليس بشيء، وحميد الشامي مجهول، وسليمان ضعيف، وفيه أيضًا من لم أجد له ترجمة.\nالتخريج:\nأخرجه أبو داود في \"سننه\" (ص ٦٢٦) رقم (٤٢١٣) كتاب: التَّرجل، باب: ما جاء في الانتفاع بالعاج، من طريق عبد الوارث بن سعيد، به، بنحوه.\nوأخرجه الإمام أحمد بن حنبل في \"مسنده\" (ص ١٦٣٨) رقم (٢٢٧٢١) (٢٢٣٦٣) من طريق محمَّد بن جحادة، به، بنحوه.\n(٢) عقيل بن محمَّد الإستراباذي، لم أجده.\n(٣) المعافى بن زكريا النهرواني الجريري، العلامة الفقيه الحافظ الثقة.\n(٤) محمَّد بن جرير الطبري، الإمام العلم المجتهد، صاحب التصانيف.\n(٥) بشر بن مُعاذ العَقَدي، أبو سهل البصري الضرير، صدوق.\n(٦) يزيد بن زُرَيع العَيشي، أبو معاوية البصري، ثقة ثبت.\n(٧) سعيد بن أبي عَروبة، ثقة حافظ، كثير التدليس، واختلط، وكان من أثبت الناس في قتادة.\n(٨) قتادة بن دعامة، ثقة ثبت.\n(٩) قوله (حدثنا) ليس في (م).\n(١٠) في (م): (حديث انا).","vol":"24","page":94},{"text":"كُنَّا نَرى سمراءَكم (١) هذِه، ولا ندري ما هي (٢).\n[٢٧٢٧] وبه عن قتادة (٣)، عن أبي بُردَةَ (٤) بن عبد الله بن قيس الأشعري (٥)، عن أبيه (٦)، قال: أي بُنيَّ لو شهِدتنا ونحن (٧) مع نبيّنا - ﷺ - إذا أصابتنا السماء حسبت أنّ ريحنا ريح الضأن، إنّما كان لباسنا الصوف (٨).\n_________\n(١) السَّمراء: الحنطة. \"النهاية\" لابن الأثير ٢/ ٣٩٩.\n(٢) [٢٧٢٦] الحكم على الإسناد:\nفي الإسناد شيخ المصنف لم أجد فيه جرحًا ولا تعديلا، وفيه مجهول، بينته رواية الإمام أحمد، قال الهيثمي في \"مجمع الزوائد\" ١٠/ ٥٧٧: رواه أحمد ورجاله رجال الصحيح.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٦/ ٢١ ومن طريقه أخرجه المصنف.\nوالإمام أحمد في \"مسنده\" (ص ٦١١) رقم (٨٦٣٨) (٨٦٥٣) من طريق قتادة عن الحسن، عن أبي هريرة، وفيه زيادة: وإنما كان لباسنا مع رسول الله - ﷺ - النمار يعني بُرد الأعراب. وأخرجه بنحوه مختصرا الإمام أحمد في \"مسنده\" (ص ٥٦٩) رقم (٧٩٤٩) (٧٩٦٢)، وابن حبَّان في \"صحيحه\"، كتاب الرقاق، باب: الفقر والزهد والقناعة (٢/ ٤٥٨/ رقم ٦٨٣) وفي كتاب: الحظر والإباحة، باب: المزاح والضحك (١٣/ ١٢١/ ٥٨٠٥) من طريق داود بن فراهيج، عن أبي هريرة.\n(٣) قتادة بن دعامة، ثقة ثبت.\n(٤) في (م): (بريده).\n(٥) أبو بُردة بن أبي موسى الأشعري الفقيه، ثقة.\n(٦) أبو موسى الأشعري - ﵁ - الصحابي المشهور.\n(٧) ليس في (م).\n(٨) [٢٧٢٧] الحكم على الإسناد: =","vol":"24","page":95},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رجاله ثقات، خلا بشر بن معاذ صدوق، وشيخ المصنف لم أجد فيه جرحًا ولا تعديلا، والحديث صحيح كما سبق.\nالتخريج:\nأخرجه الإمام أحمد في \"مسنده\" (ص ١٤٣٠) رقم (١٩٩٩٦) (١٩٧٥٨)، والبيهقيُّ في \"سننه\" (٢/ ٤١٩/ رقم ٣٩٨٧) كتاب الصلاة، باب: ما يصلي عليه وفيه من صوف، كلاهما من طريق سعيد، به، بنحوه.\nوأخرجه الإمام أحمد (ص ١٤٣٠) رقم (١٩٩٩٧) (١٩٧٥٩)، وأبو داود في \"سننه\" (٦٠٣/ رقم ٤٠٣٣) كتاب اللباس، باب: في لبس الصوف والشعر، وصححه الألباني، والترمذي (ص ٥٥٩/ رقم ٢٤٧٩) كتاب صفة القيامة والرقائق والورع عن رسول الله - ﷺ -، باب: (٣٨) وقال: هذا حديث صحيح، وصححه الألباني، والبزار في \"مسنده\" (٨/ ١٢٨/ رقم ٣١٣٥)، وأبو يعلى في \"مسنده\" (١٣/ ٢٠٠/ ٧٢٦٦)، والروياني في \"مسنده\" (١/ ٣٠٥/ رقم ٤٥٥)، والحاكم في \"المستدرك\" ٤/ ٢٠٨ رقم (٧٣٨٨/ ٣٥) كتاب اللباس، وقال: (هذا حديث صحيح على شرط مسلم ولم يخرجاه)، وقال الذهبي في التلخيص: (على شرط البخاري ومسلم)، جميعهم من طريق أبو عوانة عن قتادة، به، بنحوه.\nوأخرجه الطبراني في \"الأوسط\" (٢/ ٢٦٨/ رقم ١٩٤٦)، وأيضًا أخرجه، في \"الكبير\" (٢٠/ ١٧٦/ رقم ١٥٩١)، والحاكم في \"المستدرك\" ٤/ ٢٠٨ رقم (٧٣٨٩/ ٣٦) كتاب اللباس، سكت عنه الذهبي في التلخيص، جميعهم من طريق أبي سلمة عن قتادة، به، بنحوه، وفيه زيادة (وطعامنا الأسودان الماء والتمر). وأخرجه ابن أبي شيبة في \"مصنفه\" ٨/ ٢٢٤، وابن ماجه في \"سننه\" (ص ٥٩٥) رقم (٣٥٦٢) كتاب: اللباس، باب: لبس الصوف، وصححه الألباني، والبيهقيُّ في \"شعب للإيمان\" ٥/ ١٥٣ رقم (٦١٥٩) فصل فيمن اختار التواضع في اللباس، جميعهم من طريق شيبان عن قتادة به، بنحوه.\nوأخرجه ابن حبَّان في \"صحيحه\" ٤/ ٣٦ رقم (١٢٣٥) كتاب الطهارة، باب: غسل الجمعة، من طريق خالد بن قيس عن قتادة، به، بنحوه.","vol":"24","page":96},{"text":"[٢٧٢٨] وبه عن قتادة، قال: ذُكر لنا أنّ عمر بن الخطّاب - ﵁ - كان يقول: لو شئتُ كنت أطيَبَكم طعامًا، وألينَكم (١) لباسًا، ولكن (٢) أستبقي طيباتي.\nوذكر لنا أنَّه لما قدم من (٣) الشام صُنع له طعام لم ير قبله مثله، قال: هذا لنا؟ فما لفقراء المسلمين الذين ماتوا وهم لا يشبعون من خبز الشعير! قال خالد بن الوليد: لهم الجنّة، فاغْرَورَقت عَينا عمر - ﵁ -، وقال: لئن كان حظُّنا في (٤) الحطام (٥)، وذهبوا فيما (٦) أرى (٧) بالجنّة (٨) لقد باينونا بونًا بعيدًا.\nوذُكر لنا أنّ نبي الله - ﷺ - دخل على أهل الصُّفَّةِ، مكانًا يجتمع به فقراء المسلمين وهم يرقعون ثيابهم بالأدَمِ ما (٩) يجدون لها رِقاعًا، قال: \"أنتم اليوم خير؟ أو يوم يغدو أحدكم في حُلة ويروح في أُخرى، ويُغدى عليه بحَفنةٍ ويُراحُ عليه بأُخرى، ويُستر بيتُه كما تُسترُ\n_________\n(١) في (ت): (والبسكم).\n(٢) في (م): (ولكني).\n(٣) قوله (من) ليس في (م).\n(٤) في (م): (من).\nوقوله (في) ليس في (ت).\n(٥) في (ت): (بالخطام).\n(٦) في (ت): (فما).\n(٧) في (ت) زيادة: (أنا).\n(٨) في (م): (فما أرى لنا الجنة).\n(٩) في (ت): (وما).","vol":"24","page":97},{"text":"الكعبة؟ \"، قالوا: نحن يومئذٍ خير، قال: \"بل أنتم اليوم خير\" (١).\n[٢٧٢٩] وأخبرني الحسين بن محمَّد بن فنجويه (٢) ﵀، حدّثنا محمّد بن أحمد بن نصرويه (٣)، حدّثنا أبو العبّاس أحمد بن موسى الجوهري (٤)،\n_________\n(١) [٢٧٢٨] الحكم على الإسناد:\nتقدم في الحديث السابق.\nالتخريج:\nأثر عمر: أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢١٧ عن قتادة من قوله (لو شئت كنت ..) إلى (طيباتي)، وأخرجه الطبري في \"تفسيره\" ٢٦/ ٢١ ومن طريق أخرجه المصنف، وعزاه السيوطي في \"الدر\" ٦/ ١٢ لعبد بن حميد.\nوالحديث المرفوع أخرجه الإمام أحمد في \"الزهد\" (ص ٢٥ - ٢٦)، والطبري في \"تفسيره\" ٢٦/ ٢١ عن قتادة، بنحوه، وأخرجه الحاكم في \"المستدرك\" ٣/ ١٦ وقال: (حديث صحيح الإسناد ولم يخرجاه) ووافقه الذهبي، والبيهقيُّ في \"السنن\" ٢/ ٤٤٥ كتاب الصلاة، باب: المسلم يبيت في المسجد، كلاهما بنحوه مطولًا، من حديث طلحة البصري.\nوأخرجه الترمذي (ص ٥٥٨) في كتاب صفة القيامة والرقائق والورع عن رسول الله - ﷺ -، باب (٣٥) وقال حسن غريب، وأبو يعلى في \"مسنده\" (١/ ٣٨٧/ رقم ٥٠٢) كلاهما بنحوه مطولًا، من حديث علي - ﵁ - مرفوعًا.\nوأخرجه البيهقي في \"شعب الإيمان\" ٧/ ٢٨٧ رقم (١٠٣٣٤) بنحوه، من حديث جابر مرفوعًا.\nوأخرجه البيهقي في \"شعب الإيمان\" ٧/ ٢٨٣ رقم (١٠٣٢٢)، وابن عساكر في \"تاريخه\" ٢٢/ ٢٢٣ بنحوه، من حديث واثلة بن الأسقع مرفوعًا.\n(٢) الحسين بن محمَّد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٣) محمَّد بن أحمد بن نصرويه، لم أجده.\n(٤) أحمد بن موسى، أبو العباس الجوهري، يعرف بأخي خزري، قال الخطيب البغدادي: كان ثقة، (ت ٣٠٤ هـ). انظر: \"تاريخ بغداد\" ٥/ ١٤٣.","vol":"24","page":98},{"text":"حدّثنا علي بن سهل الرملي (١)، حدّثنا الوليد بن مسلم (٢)، حدّثني مرزوق بن أبي الهذيل (٣) (٤)، حدّثني الزهري (٥) (٦)، حدثني عبيد الله (٧) بن عبد الله (٨)، عن ابن عبّاس - ﵄ -، عن عمر بن الخطّاب - ﵁ - أنَّه حدّثه أنَّه دخل على رسول الله - ﷺ - حين هجر نساءه، فوافاه على سرير رميل، يعني: مرمُولًا (٩) مشدودًا، قد أثّر الحصيرُ في جنبه، متوسِّدا وسادة من أدم (١٠) محشوة ليفا (١١)، قال\n_________\n(١) علي بن سهل بن قَادم، (ويقال: بن موسى الحَرَشي) أبو الحسن الرَّملي، صدوق.\n(٢) الوليد بن مسلم القرشي، أبو العباس الدمشقي، ثقة، لكنه كثير التدليس والتسوية.\n(٣) مرزوق بن أبي الهذيل الثقفي، أبو بكر الدمشقي.\nقال أبو حاتم: سمعت دحيمًا يقول: هو صحيح الحديث عن الزهري، وقال البخاري: تعرف وتُنكر، قال ابن حجر: لين الحديث، من السابعة.\nانظر: \"الجرح والتعديل\" ٨/ ٢٦٥ (ت ١٢٠٧)، \"الكاشف\" للذهبي ٢/ ٢٥١، \"تقريب التهذيب\" لابن حجر ٢/ ٢٧٣.\n(٤) في جميع النسخ: (مرزوق أبو الهذيل).\n(٥) محمَّد بن مسلم الزهري، متفق على جلالته وإتقانه.\n(٦) في هامش الأصل و(م): (الأزهري).\n(٧) في (م): (عبد الله).\n(٨) عُبيد الله بن عبد الله بن أبي ثور القرشي، مولى بني نوفل المدني، ثقة.\n(٩) مرمول: رَمَلْت الحَصِير، وأَرْمَلْته فهو مَرْمُول ومُرْمَل، إذا نَسَجْته. \"تهذيب اللغة\" ١٥/ ١٤٩.\n(١٠) من أَدَم: بفتحتين اسم لجمع الأديم، وهو: الجلد المدبوغ. \"تحفة الأحوذي\" ٧/ ١٤٢.\n(١١) اللَّيف: لِيف النخل معروف القطعة منه ليفة. \"لسان العرب\" ٩/ ٣٢٢.","vol":"24","page":99},{"text":"عمر - ﵁ -: فالتفتٌّ (١) في البيت (٢) فو الله ما رأيت شيئًا يردّ البصر إلَّا أهبا (٣) -يعني جلودًا- (٤) معطونة (٥) (٦) قد سطع ريحها، فبكيت، فقلت: يا رسول الله أنت رسول الله وخيرته، فيما أرى (٧)، وهذا كسرى وقيصر في الديباج والحرير؟ فاستوى رسول الله - ﷺ - جالسًا، وقال (٨): \"أَوَفي شك أنت يا ابن الخطّاب؟ أولئك قوم عُجِلت لهم طيّباتُهم في حياتهم الدُّنيا\" (٩).\n_________\n(١) في (ت): (والتفت).\n(٢) قوله (في البيت) ليس في (م).\n(٣) في (م): (أهب). وفي (ت): (أهابا).\n(٤) في (م) و(ت): (جلدا).\n(٥) في (م): (المعطوبه).\n(٦) المعْطُون: المُنْتِنُ المُنْمَرِقُ الشعر. يقال عَطِن الجلدُ فهو عَطِن ومَعْطون: إذا مرَّق شَعره وأنْتَن في الدِّباغ. \"النهاية\" لابن الأثير ٣/ ٢٥٩.\n(٧) قوله (فيما أرى) ليس في (م).\n(٨) في (م): (فقال).\n(٩) [٢٧٢٩] الحكم على الإسناد.\nسنده ضعيف لأجل الوليد بن مسلم مدلس ولم يصرح بالسماع، ومرزوق بن أبي الهذيل لين الحديث، وفيه من لم أجد ترجمته، والحديث صحيح.\nالتخريج:\nأخرجه البخاري في كتاب المظالم، باب: الغرفة والعُلِّيَّة المشرفة في السطوع وغيرها (٢/ ١٢٦٠/ رقم ٢٤٦٨)، والإمام مسلم في \"صحيحه\" ٢/ ١١٠٥ رقم \"٣٤) ١٤٧٩) كتاب الطلاق، باب: في الإيلاء واعتزال النساء، كلاهما من طريق الزهري، به، بنحوه مطولًا.","vol":"24","page":100},{"text":"[٢٧٣٠] وأخبرني ابن فنجويه (١)، حدّثني ابن شنبة (٢)، حدثنا الفريابي (٣)، حدّثنا أبو أمية الواسطي (٤)، حدّثنا يزيد بن هارون (٥)، أخبرنا مبارك بن فضالة (٦)، حدّثنا الحسن (٧)، حدثنا حفص بن أبي العاص (٨)، قال: كنت أتغدى مع عمر بن الخطاب - ﵁ -، فتغدينا الخبز والزيت والخل، والجبن (٩) واللبن، والخبز والقَديد، وأقلُّ ذلك اللحم الغَريض (١٠) (١١)، وكان يقول: لا تنخلوا الدقيق فإنّه كلّه طعام. فيجيء (١٢) بخبز منقطع (١٣) غليظ، فجعل يأكل ويقول لنا:\n_________\n(١) الحسين بن محمَّد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٢) عبدي الله بن محمَّد بن شنبة، لم أجد فيه جرحًا أو تعديلًا.\n(٣) جعفر بن محمَّد الفريابي، إمام حافظ ثبت.\n(٤) عبد الله بن محمَّد بن خلاد الواسطي، أبو أمية، يروي عن يزيد بن هارون، روى عنه الفريابي.\nانظر: \"الثقات\" لابن حبَّان ٨/ ٣٦٨.\n(٥) يزيد بن هارون بن زاذي، ويقال: زاذان أبو خالد الوَاسطي، ثقة متقن.\n(٦) مبارك بن فضالة بن أبي أمية، صدوق، يدلس ويسوي.\n(٧) الحسن البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرا ويدلس.\n(٨) حفص بن أبي العاص بن بشر الثقفي - ﵁ -، أخو عثمان بن أبي العاص الصحابي المشهور.\nانظر: \"الإصابة\" ١/ ٣٤٢.\n(٩) قوله (والجبن) ليس في (م) و(ت).\n(١٠) في (ت): (الغريص).\n(١١) اللَّحْمَ الغَرِيضَ: أَيْ الطَّرِيَّ. \"تاج العروس\" ١٧/ ٤٥٧.\n(١٢) في (ت): (فيجيء).\n(١٣) في (م): (منقطع). وفي (ت): (متقلّع).","vol":"24","page":101},{"text":"كلوا (١). فجعلنا نعذر (٢)، فقال: ما لكم لا تأكلون؟ فقلت (٣): لا نأكل (٤) يا أمير المؤمنين، نرجع والله (٥) إلى طعام ألين من طعامك، فقال: بخ يا ابن أبي (٦) العاص، أما ترى أنّي عالم بأنّ آمر بدقيق أن ينخل بخرقة فيخبز في كذا وكذا؟ أما ترى أني عالم أن آمر إلى عَنَاق (٧) سمينة فُيلقى عنها (٨) شعرها، ثمّ تخرج صلاء (٩) كأنّها كذا وكذا؟ أما ترى أنّي عالم أن أعمد (١٠) إلى صاع أو صاعين من زبيب (١١) فأجعله في سقاء ثمّ أبيتنَّ (١٢) عليه من الماء فيصبح (١٣) كأنّه دم غزال (١٤)، فقلت (١٥): والله يا أمير المؤمنين لجاد ما تنعت\n_________\n(١) قوله (لنا كلوا) ليس في (م).\n(٢) في هامش الأصل: (نقذر).\n(٣) في (م): (فقلنا).\n(٤) في (م) و(ت): (لا نأكله والله).\n(٥) قوله (والله) ليس في (م) و(ت).\n(٦) قوله (أبي) ليس في (ت).\n(٧) عَناق: هي الأنثى من أولاد المعز ما لم يَتِمَّ له سَنَة. \"النهاية\" لابن الأثير ٣/ ٣١١.\n(٨) في (ت): (عليها).\n(٩) صلاء: أي مَشْوِيّة. يقال صَلَيْتُ اللحم -بالتخفيف: أي شَوَيْته فهو مَصْلِيٌّ \"النهاية\" لابن الأثير ٣/ ٥٠.\n(١٠) قوله (أن أعمد) ليس في (ت).\n(١١) في (ت): (زيت).\n(١٢) في (م): (اشن).\n(١٣) في هامش الأصل و(ت): (فيطبخ).\n(١٤) في (ت) زيادة: (قال).\n(١٥) في (ت): (قلت).","vol":"24","page":102},{"text":"العيش، قال: أجل، والله الذي لا إله إلَّا هو لولا أنّي أخاف أن تنقص حسناتي يوم القيامة لشاركتكم في العيش، ولكنّي سمعت الله تعالى (١) يقول لقوم: ﴿أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا﴾ (٢).\n[٢٧٣١] وأخبرني ابن فنجويه (٣)، حدّثنا عبد الله بن يوسف (٤)، حدّثنا عبد الله بن محمّد بن عبد العزيز (٥)، حدّثنا محمّد بن بكار بن الرَّيان (٦)، حدّثنا (٧) أبو معشر (٨)، عن محمّد بن قيس (٩)، عن جابر\n_________\n(١) في (ت): (رسول الله - ﷺ -).\n(٢) [٢٧٣٠] الحكم على الإسناد:\nرجاله ثقات، عدا مبارك بن فضالة صدوق، مدلس لكنه صرح بالسماع، وفيه من لم أجد فيه جرحًا ولا تعديلًا (ابن شنبة)، قال ابن حجر في \"الإصابة\" ١/ ٣٤٢: روى البلاذري بإسناد لا بأس به أن حفص كان يحضر طعام عمر.\nالتخريج:\nأخرجه بنحوه ابن سعد في \"الطبقات\" ٣/ ٢٨٠، والبلاذري في \"أنساب الأشراف\" ٣/ ٣٩٦ (نسب بني عدي بن كعب)، وأبو القاسم الشافعي في \"تاريخ مدينة دمشق\" ١٤/ ٤١٥، وابن عساكر في \"تاريخ دمشق\" ١٤/ ٤١٥.\nجميعهم من طريق حميد بن هلال، وعزاه السيوطي في \"الدر\" ٦/ ١٢ لعبد بن حميد.\n(٣) الحسين بن محمَّد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٤) عبد الله بن يوسف بن أحمد بن مالك، لم أجده.\n(٥) عبد الله بن محمَّد بن عبد العزيز، أبو القاسم البغوي، إمام ثقة، أقل المشايخ خطأ.\n(٦) محمَّد بن بَكَّار بن الرَّيَّان الهاشمي مولاهم، أبو عبد الله البغدادي الرُّصافي، ثقة.\n(٧) قوله (حدثنا) ليس في (ت).\n(٨) نُجَيح بن عبد الرحمن السِّندي، ضعيف، اسن واختلط.\n(٩) محمَّد بن قيس المدني، قاص عمر بن عبد العزيز، ثقة.","vol":"24","page":103},{"text":"ابن عبد الله - ﵄ -، قال: اشتهى أهلي لحمًا، فاشتريت لحما، فمررت بعمر بن الخطّاب - ﵁ -، فقال: ما هذا يا جابر؟ فقلت (١): اشتهى أهلي لحمًا، فاشتريت لحمًا بدرهم، فقال: أو كلّما اشتهى أحدكم شيئًا جعله في بطنه؟ أما تخشى أن تكون من أهل هذِه الآية ﴿أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا﴾ (٢).\n[٢٧٣٢] وأخبرني ابن فنجويه (٣) ﵀ (٤)، حدّثنا محمّد بن الحسن بن بشر (٥)، حدّثنا ابن أبي الخصيب (٦)، أخبرني أحمد بن محمّد (٧) بن أبي موسى (٨)، حدّثنا أحمد بن أبي الحواري (٩)،\n_________\n(١) في (م): (فقال).\n(٢) [٢٧٣١] الحكم على الإسناد:\nسنده ضعيف، لأجل ضعف واختلاط نُجيح، وإرسال محمَّد بن قيس.\nالتخريج:\nأخرجه الإمام أحمد في \"الزهد\" (ص ١٥٣) بسنده عن جابر - ﵁ -، والواحدي في \"الوسيط\" ٤/ ١١١ بسنده عن جابر - ﵁ -.\n(٣) الحسين بن محمَّد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٤) قوله (﵀) ليس في (ت).\n(٥) محمَّد بن الحسن بن بشر بن صقلاب، لم يذكر بجرح أو تعديل.\n(٦) أبو بكر بن أبي الخصيب المصيصي لم يذكر بجرح أو تعديل.\n(٧) قوله (بن محمَّد) ليس في (م).\n(٨) أحمد بن محمَّد بن أبي موسى الأنطاكي. سمع من: أبيه محمَّد بن أبي موسى، وأحمد بن أبي الحواري، وعنه: أبو محمَّد عبد الله بن جعفر بن الورد البغدادي. انظر: \"تاريخ مدينة دمشق\" ٥/ ٤٥٥، \"غاية النهاية\" ١/ ٥٥.\n(٩) أحمد بن عبد الله بن ميمون، ثقة زاهد.","vol":"24","page":104},{"text":"حدّثنا أَبِي (١) (٢)، قال: قال وهيب بن الورد (٣): خُلِق ابن آدم والخبز معه، فما زاد على الخبز فهو شهوة. قال (٤): فحدّثت به أبا سليمان، فقال: صدق، الخبز والملح (٥) شهوة (٦).\n\n<span data-type=\"title\" id=toc-4937>٢١ </span>- قوله تعالى: ﴿وَاذْكُرْ أَخَا عَادٍ﴾ يعني هود ﵇ (٧).\n﴿إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ﴾ قال ابن عبّاس - ﵄ -: الأحقاف واد بين\n_________\n(١) عبد الله بن ميمون بن عياش بن الحارث، ويقال: عبد الله بن محمَّد بن ميمون، أبو الحواري الثعلبي الغطفاني. كان من الزهاد، حكى عن: وهيب بن الورد وعن أبيه ميمون بن عياش، حكى عنه: ابنه أحمد بن أبي الحواري وإبراهيم بن عيسى بن عبيد السدوسي.\nانظر: \"تاريخ دمشق\" لابن عساكر ٣٣/ ٢٥٦.\n(٢) قوله (حدثنا أبي) ليس في (م).\n(٣) وهيب بن الوَرْد بن أبي الورد القرشي، ثقة عابد.\n(٤) قوله (قال) ليس في (م).\n(٥) في (م) و(ت): (الملح مع الخبز).\n(٦) [٢٧٣٢] الحكم على الإسناد:\nفي الإسناد من لم أجد فيه جرحًا أو تعديلًا.\nالتخريج:\nأخرجه ابن أبي الدنيا في كتاب \"الجوع\"، (ص ٢٣٢)، وابن عساكر في \"تاريخ دمشق\" ٣٣/ ٢٥٦ كلاهما من طريق أحمد بن أبي الحواري، به، بنحوه، وأبو نعيم في \"حلية الأولياء\" ٨/ ١٤٨ من طريق ابن أبي الحواري، به، بنحوه مختصرًا.\n(٧) انظر: \"تفسير الطبري\" ٢٦/ ٢٢، \"معالم التنزيل\" للبغوي ٧/ ٢٦٢، \"تفسير النسفي\" ٣/ ٣١٥.","vol":"24","page":105},{"text":"عُمَان ومَهَرَةَ (١) (٢).\nوقال مقاتل: كانت (٣) منازل عاد باليمن في حضرموت بموضع يقال له (٤) (مهرة) إليهما تنسب (٥) الجمال، فيقال: جمال مَهرِيَّةٌ ومَهَاري، وكانوا (٦) أهل عُمُد سيَّارة في الربيع، فإذا هاج العُود رجعوا إلى منازلهم، وكانوا من قبيلة إرَم (٧).\nوقال الضحّاك: الأحقاف جبلٌ بالشام (٨).\n_________\n(١) مَهَرة: يرويه عامة الناس بتسكين الهاء، والصحيح مَهَرة بالتحريك، من بلاد اليمن، وهي بلاد قفرة ألسنتهم مستعجمة جدًا، لا يكاد يوقف عليها، وليس ببلادهم نخيل ولا زرع، وإنما أموالهم الإبل، واللبان الذي يحمل إلى الآفاق من هناك؛ وديارهم مفترشة، وبلادهم بواد نائية.\nانظر: \"المسالك والممالك\" (ص ١٠)، \"معجم البلدان\" ٥/ ٢٣٤، \"الروض المعطار\" لمحمد بن عبد المنعم (٥٦١).\n(٢) أخرج قوله ابن جرير الطبري في \"تفسيره\" ٢٦/ ٢٣ بنحوه، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٨٢، والبغويُّ في \"تفسيره\" ٧/ ٢٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٤.\n(٣) في (م): (كان).\n(٤) في (م): (لها).\n(٥) في (ت): (ينسب).\n(٦) في (ت): (فكانوا).\n(٧) ذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٤، والخازن في \"تفسيره\" ٤/ ١٢٧، وابن عادل في \"اللباب\" ١٧/ ٤٠٥.\n(٨) أخرجه الطبري في \"تفسيره\" ٢٦/ ٢٢ ولم يذكر أنَّه بالشام، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ١٠٤ وزاد نسبته لابن عباس.","vol":"24","page":106},{"text":"وقال مجاهد: هي أرض (١) حِسمَى (٢) (٣).\nوقال قتادة: ذكر لنا أنّ عادًا كانوا أحياءً (٤) باليمن، أهل رمل مشرفين على البحر بأرض يقال لها: الشِّحر (٥).\nوقال ابن زيد: هي ما استطال (٦) من الرمل كهيئة الجبل ولم يبلغ أن يكون جبلًا (٧).\nوقال الكلبي: أحقاف الجبل ما نضَب عنه (٨) الماء زمان الغرق، كان ينضب (٩) الماء من الأرض ويبقى أثره (١٠).\n_________\n(١) في هامش الأصل: (ارم).\n(٢) حِسْمَى: بالكسر أَرض بالبادية فيها جبال شَواهِقُ مُلسُ الجوانب لا يكاد القَتامُ -الغبار- يفارقها. \"الصحاح\" للجوهري ٦/ ٢٨٣، \"لسان العرب\" ١٢/ ١٣٥.\n(٣) \"تفسير مجاهد\" (ص ٥٩٤) وفيه (خساف من حسمي)، وأخرجه عنه الطبري في \"تفسيره\" ٢٦/ ٢٣ بلفظ (حِشاف من حسمى)، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٤.\n(٤) في هامش الأصل و(م): (حيّا).\n(٥) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢١٧ بنحوه، والطبري في \"تفسيره\" ٢٦/ ٢٣، وذكره البغوي في \"تفسيره\" ٧/ ٢٦٢، وابن الجوزي في \"زاد المسير\" ٧/ ٣٨٤ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٣ - ٢٠٤.\n(٦) في (ت): (استطيل).\n(٧) أخرجه الطبري في \"تفسيره\" ٢٦/ ٢٤ بنحوه، وذكره الماوردي في \"تفسيره\" ٥/ ٢٨٢ بنحوه، والبغويُّ في \"تفسيره\" ٧/ ٢٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٣.\n(٨) في (م): (ينصب عليه). في (ت): (تصدع عليه).\n(٩) في (م): (ينصب). وفي (ت): (نصب).\n(١٠) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٤، والعيني في \"عمدة =","vol":"24","page":107},{"text":"وقال الخليل: هي الرمال العظام (١).\nوقال الكسائي: هي ما استدار من الرمل، وواحدها (٢) حِقفٌ وحِقاف، مثل دِبغٍ ودِباغٍ، ولِبسٍ ولِباسٍ (٣).\nوقيل: الحقاف جمع الحقف، والأحقاف جمع الجمع (٤)، ونظير حقف وأحقاف، شبر وأشبار. قال الأعشى:\nفبات إلى أَرطَاةِ حِقْفٍ (٥) تكفّه (٦) ... خريق (٧) (٨) شمال تترك الوجه أقتما (٩)\n_________\n= القارئ\" ٢٣/ ١٦٣.\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ١٣/ ٣٥٨، وابن الجوزي في \"زاد المسير\" ٧/ ٣٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٣.\n(٢) في (م): واحدها بدون واو.\n(٣) ذكره: البغوي في \"تفسيره\" ٧/ ٢٦٢ مختصرا، والخازن في \"تفسيره\" ٤/ ١٢٧ مختصرا ولم ينسبه، والعيني في \"عمدة القارئ\" ٢٣/ ٢٢٨.\n(٤) انظر: \"الجامع لأحكام القرآن\" ١٦/ ٢٠٣، \"عمدة القارئ\" للعيني ٢٨/ ٢٢٨.\n(٥) أَرْطاةِ حِقْفٍ: الأَرطاة: واحدة الأَرْطَى، وهو شجر يدبغ بورقه، والحِقْفُ: المُعْوَجُّ من الرمل. \"لسان العرب\" ٥/ ٣٥٤.\n(٦) في (م) و(ت): (يكفه).\n(٧) في (م): (حريق). قوله (خريق) ليس في (ت).\n(٨) الخريق: ريحٌ شديدة، وقيل ليّنة سهلة فهو ضدّ، وقيل راجعة غير مستمرّة السير وقيل طويلةُ الهُبوب، والخَرِيقُ من أَسماء الريح الباردةِ الشديدة الهُبوبِ. \"لسان العرب\" ١٠/ ٧٣.\n(٩) بيت من قصيدة مطلعها: ألمّ خَيَالٌ مِنْ قُتَيْلَةَ بَعْدَمَا ... . وهي حبلها منْ حبلنا فتصرّما. انظر: \"ديوان الأعشى\" (ص ٣٤٥) وفيه (يلوذ) بدل (فبات)، و(تلفُّه) بدل (تكفه)، والبيت يصف فيه الأعشى ثورًا يحفر كناسه.","vol":"24","page":108},{"text":"وقال (١):\nبنا بطنُ خَبتٍ ذي حِقافٍ (٢) عَقَنقَل (٣) (٤).\nويقال: حَقفٌ أَحقفُ (٥)، أي: رمل مُتَنَاه في الاستدار.\nقال العجاج:\nبات إلى أرطاة حِقفٍ أَحْقَفَا (٦)\nوالفعل منه أحقَوقَفَ (٧).\nقال الراجز (٨):\n_________\n(١) القائل هو امرؤ القيس، وما ذكره المصنف قطعة من بيت من معلقته التي مطلعها:\nقِفا نَبْكِ مِنْ ذِكرى حبيبٍ ومنزِلِ ... بِسِقطِ اللِّوى، بينَ الدَّخُولِ، فحَوْمَلِ\nانظر: ديوان امرئ القيس (ص ٣) الشطر الأول لهذا البيت ذكر في هامش الأصل: \"فَلَمَّا اجَزنَا ساحة الحَي وانتحى\".\nوفي هامش (ت): (أوله: فلما اجرْنا ساحة الحي وانتحى) معلقه.\n(٢) الخبت: بطن من الأرض ويروى بطن حقف وهو ما اعوج من الرمل وانثنى وجمعه أحقاف. \"شرح أدب الكاتب\" للجواليقي ١/ ١٠٣.\n(٣) في (م): (عقيقل).\n(٤) عَقَنْقَل: هو الرمل المتعقِّد المتداخل بعضُه في بعض. \"جمهرة اللغة\" لابن دريد ١/ ٢٧٧.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٣.\n(٦) انظر: \"ديوان رؤبة بن العجاج\" (ص ٤٩٨). واستشهد الطبري في \"تفسيره\" ٢٦/ ٢٣ والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٣ بهذا الشطر على أن المعنى (حقف أحقف) هو: رمل مستطيل مشرف.\n(٧) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٣.\n(٨) الراجز هو: رؤبة بن العجاج. انظر: \"ديوانه\" (ص ٤٢٦).","vol":"24","page":109},{"text":"سماوة الهلال (١) حتّى (٢) احقَوقَفَا (٣).\nأي انحنى واستدار (٤).\n﴿وَقَدْ خَلَتِ النُّذُرُ﴾ مضت الرسل (٥) ﴿مِنْ بَيْنِ يَدَيْهِ﴾ أي من قبل هود ﵇ (٦) ﴿وَمِنْ خَلْفِهِ﴾ وهي في (٧) قراءة عبد الله - ﵁ -: (ومن بعده) (٨) ﴿أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-4938>٢٢ </span>- ﴿قَالُوا أَجِئْتَنَا لِتَأْفِكَنَا﴾ لتصرفنا (٩) ﴿عَنْ آلِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَا﴾\nمن العذاب (١٠) (١١) ﴿إِنْ كُنْتَ مِنَ الصَّادِقِينَ﴾.\n_________\n(١) سماوة الهلال: سماوته شخصه، وسماوة الرجل شخصه. \"مجاز القرآن\" لمعمر ابن المثنى ١/ ٥٣.\n(٢) في (م): (حين).\n(٣) شطر بيت من قصيدة رؤبة، أول البيت: طَيُّ الليالِي زُلَفًا فزُلَفا .. أي: كطيِّ اللَّيالي الهلالَ بمرورِ السّاعاتِ حتّى يَدِقَّ، ويَعْوَجَّ. (ديوان الأدب للفارابي)\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٣.\n(٥) انظر: \"تفسير الطبري\" ٢٦/ ٢٤، \"زاد المسير\" ٧/ ٣٨٤، السابق.\n(٦) \"تفسير الطبري\" ٢٦/ ٢٤، \"تفسير السمرقندي\" ٣/ ٢٣٤.\n(٧) قوله (في) ليس في (م).\n(٨) ذكرها الفراء في \"معاني القرآن\" ٣/ ٥٤، والطبري في \"تفسيره\" ٢٦/ ٢٤، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣٥٨، والقرطبي ١٦/ ٢٠٤.\n(٩) \"الوجيز\" للواحدي ٢/ ٩٩٧، \"معالم التنزيل\" للبغوي ٧/ ٢٦٢، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٥٨.\n(١٠) قوله (من العذاب) ليس في (م).\n(١١) \"تفسير الطبري\" ٢٦/ ٢٥، \"الوجيز\" للواحدي ٢/ ٩٩٧، \"معالم التنزيل\" للبغوي ٧/ ٢٦٢.","vol":"24","page":110},{"text":"<span data-type=\"title\" id=toc-4939>٢٣ </span>- ﴿قَالَ إِنَّمَا الْعِلْمُ﴾ (١) بوقت مجيء العذاب (٢) ﴿عِنْدَ اللَّهِ﴾\nلا عندي (٣)، وإنّما (٤) أنا مبلِّغ (٥).\n﴿وَأُبَلِّغُكُمْ مَا أُرْسِلْتُ بِهِ وَلَكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-4940>٢٤ </span>- ﴿فَلَمَّا رَأَوْهُ﴾ يعني: العذاب (٦)\n﴿عَارِضًا﴾ نُصب على الحال (٧)، وإن شئت بالتكرير، أي: رأو عارضا، وهو السحاب (٨)، سمّي بذلك لأنّه يعرض أي يبدو في عرض السماء (٩).\nقال مجاهد: استعرض لهم (١٠) الوادي.\n_________\n(١) في (ت) زيادة: (يعني إنما العلم).\n(٢) انظر: \"تفسير الطبري\" ٢٦/ ٢٥، \"معالم التنزيل\" للبغوي ٧/ ٢٦٣، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٥.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٥.\n(٤) قوله (إنما) ليس في (م).\n(٥) انظر: \"تفسير الطبري\" ٢٦/ ٢٥، \"معاني القرآن\" للنحاس ٦/ ٤٥٣، \"الوجيز\" للواحدي ٢/ ٩٩٧.\n(٦) انظر: \"تفسير الطبري\" ٢٦/ ٢٥، \"زاد المسير\" لابن الجوزي ٧/ ٣٨٤.\n(٧) انظر: \"الكشاف\" للزمخشري ٥/ ٥٠٥، و\"البحر المحيط\" لأبي حيان ٨/ ٦٤ نسبه للزمخشري، وردَّه، قال: (وأما أن الحال يوضح المبهم ويفسره فلا نعلم أحدًا ذهب إليه).\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٥.\n(٩) انظر: \"تفسير ابن فورك\" (أ/ ١٣٤) مخطوط، \"النكت والعيون\" للماوردي ٥/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٥.\n(١٠) في (ت): (بهم). ولم أجده في تفسيره، ولم أجده عند غير المصنف.","vol":"24","page":111},{"text":"قال الأعشى (١):\nيا من رأى عارِضًا قد بِتُّ أرمُقُه ... كإنّما البَرق فيُ حَافَاتِهِ الشُّعَلُ\nقال المفسِّرون (٢): ساق الله تعالى السحابة السوداء التي اختار (٣) قَيْلُ بن عَثْرٍ (٤) رأس وقد عاد بما فيها من النقمة إلى عاد، فخرجت عليهم من واد لهم يقال له: المغِيث، وكانوا قد حبس عنهم المطر أيّامًا، فلمّا رأوها ﴿مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا﴾ (٥) استبشروا بها وقالوا (٦) ﴿هَذَا عَارِضٌ مُمْطِرُنَا﴾ يقول الله تعالى: ﴿بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ﴾ فجعلت تحمل الفسطاط (٧)، وتحمل الظعينة (٨) فترفعها\n_________\n(١) انظر \"ديوانه\" (ص ٥٧) وفيه (يرى) بدل (رأى)، وهو بيت من معلقته التي مطلعها:\nودِّعْ هريرةَ إنْ الركبَ مرتحلُ ... وهلْ تطيقُ وداعًا أيها الرّجلُ\n(٢) انظر: \"تفسير الطبري\" ٢٦/ ٢٥ - ٢٦، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٦٠، \"تفسير الخازن\" ٤/ ١٢٧، \"اللباب\" لابن عادل ١٧/ ٤٠٧.\n(٣) في (م): (اختارها).\n(٤) في (ت): (عنز).\n(٥) في (ت) زيادة: (فرحوا و).\n(٦) في (ت): (فقالوا).\n(٧) الفسطاط: بضم الفاء وكسرها: بيت من الشَّعر والجمع (فَسَاطِيطُ)، و(الِفُسْطَاطُ) بالوجهين أيضًا مدينة مصر قديما، وبعضهم يقول: كل مدينة جامعة (فْسْطَاطٌ). \"المصباح المنير\" (ص ٢٤٥).\n(٨) الظعينة: قال الليث: الظعينة: المرأة لأنها تَظْعن إذا ظعن زوجها وتقيم بإقامته. قال: ويقال هو الجمل الذي يُركب، وتسمى المرأة ظعينة لأنها تركبه. \"تهذيب اللغة\" ٢/ ١٨٠.","vol":"24","page":112},{"text":"حتّى تُرى كأنّها جرادة.\n[٢٧٣٣] أخبرني ابن فنجويه (١) ﵀، حدّثنا ابن شنبة (٢)، حدّثنا عبيد الله (٣) بن أحمد بن منصور الكسائي (٤)، حدّثنا الحارث ابن عبد الله (٥)، أخبرنا هشيم (٦)، عن جويبر (٧)، حدّثنا أبو داود الأعمى (٨) عن ابن عباس - ﵄ - في قول الله - ﷺ -: ﴿فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ﴾ الآية، قال: لمّا دنا العارض قاموا فمدّوا أيديهم، فأوّل ما عرفوا أنّها عذاب (٩) رأوا ما كان خارجًا من ديارهم (١٠)، من رجالهم، ومواشيهم تطير بهم الريح بين السماء والأرض، مثل الرشا (١١)، قال: فدخلوا بيوتهم، وأغلقوا أبوابهم، فجاءت الريح\n_________\n(١) الحسين بن محمَّد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٢) عبيد الله بن محمَّد بن شنبة، لم أجد فيه جرحًا أو تعديلًا.\n(٣) في (ت): (عبد الله).\n(٤) عبيد الله بن أحمد بن منصور، أبو محمَّد الكسائي، مولى بني هاشم، محله الصدق.\n(٥) الحارث بن عبد الله، أبو الحسن الهمداني، الذي يقال له خازن، صدوق لينه ابن عدي.\n(٦) هُشيم بن بشير بن القاسم بن دينار السُّلمي، أبو معاوية بن أبي خازم الواسطي، ثقة ثبت، كثير التدليس والإرسال الخفي.\n(٧) جويبر بن سعيد الأزدي، أبو القاسم البلخي، ضعيف جدًا.\n(٨) نُفيع بن الحارث أبو داود الأعمى الهمداني الدارمي، متروك، كذبه ابن معين.\n(٩) في (م): (عذابا).\n(١٠) قوله (من ديارهم) ليس في (م).\n(١١) في هامش الأصل: (الريش).","vol":"24","page":113},{"text":"فقلعت أبوابهم وصرعتهم، وأمر الله تعالى الريح فأمالت عليهم الرمال وكانوا (١) تحت الرمل سبع ليال، وثمانية أيّامٍ (٢) حسوما، لهم أنين، ثمّ أمر الله تعالى الريح فكشفت عنهم الرمال ثمّ أمرها فاحتملتهم، فرمت بهم في البحر، فهو الذي يقول (٣) الله تعالى:\n\n<span data-type=\"title\" id=toc-4941>٢٥ </span>- ﴿تُدَمِّرُ كُلَّ شَيْءٍ﴾ مرّت به من رجال عاد وأموالها (٤).\n﴿بِأَمْرِ رَبِّهَا﴾ بإذن ربها (٥).\n[٢٧٣٤] أخبرني ابن فنجويه (٦) ﵀، حدّثنا عمر بن الخطّاب (٧)، حدّثنا عبد الله بن الفضل (٨)، أخبرنا أبو هشام (٩)،\n_________\n(١) في (ت): (فكانوا).\n(٢) في (ت): (أياما).\n(٣) في (م): (قال).\n(٤) [٢٧٣٣] الحكم على الإسناد:\nسنده ضعيف جدًا، وعلته: جويبر، وأبو داود الأعمى، وهشيم مدلس ولم يصرح بالسماع.\nالتخريج:\nأخرجه ابن أبي الدنيا في كتابه (المطر والرعد والبرق) (ص ١٣٨) رقم (١٣٣)، وأبو الشيخ في العظمة ٤/ ١٣٣٢ رقم (٨٣٤٣٨) (٣٨) كلاهما من طريق جويبر به، بنحوه.\n(٥) انظر: \"تفسير أبي الليث السمرقندي\" ٣/ ٢٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٦.\n(٦) الحسين بن محمَّد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٧) السجزي، لم أجده.\n(٨) عبد الله بن الفضل بن ذاخرة، لم أجده.\n(٩) محمَّد بن يزيد بن محمَّد العجلي، أبو هشام الرفاعي الكوفي، ليس بالقوي.","vol":"24","page":114},{"text":"حدّثنا حفص (١)، عن ابن جريج (٢) (٣)، عن عطاء (٤)، عن عائشة (٥) - ﵂ - قالت: كان النبي - ﷺ - إذا رأى الريح فزع، وقال: \"اللهم إنّي أسألك خيرها وخير ما أرسلت به، وأعوذ بك من شرّها، وشرّ ما أرسلت به\"، وإذا رأى مَخِيلَة (٦) قام، وقعد، وجاء، وذهب، وتغيّر لونه، فنقول (٧) له (٨): يا رسول الله تغير لونك (٩)، فيقول: \"إنّي أخاف أن تكون مثل قوم عاد، حيث قالوا هذا عارض ممطرنا\" (١٠).\n_________\n(١) حفص بن غياث بن طَلق بن معاوية النَّخعي، أبو عمر الكوفي، ثقة فقيه، تغير حفظه قليلًا في الآخر.\n(٢) عبد الملك بن عبد العزيز بن جُريج الأموي، ثقة فقيه فاضل، وكان يدلس ويرسل.\n(٣) في (ت): (جريج).\n(٤) عطاء بن أبي رَبَاح، ثقة، فقيه، فاضل لكنه كثير الإرسال.\n(٥) أم المؤمنين.\n(٦) مَخِيلة: هي السحابة التي يخال فيها المطر. \"فتح الباري\" ٦/ ٣٠١.\n(٧) في (م): (فيقال).\n(٨) في (ت) زيادة: (ما بك).\n(٩) قوله (تغير لونك) ليس في (ت).\n(١٠) [٢٧٣٤] الحكم على الإسناد:\nسند المصنف ضعيف جدًّا، وعلته: عبد الله بن الفضل، وأبو هشام الرفاعي، وفيه أيضًا من لم تتبين عدالته من عدمها (عمر بن الخطّاب العنبري)، لكن الحديث صحيح كما سيأتي بيانه في التخريج.\nالتخريج:\nأخرجه مسلم في \"صحيحه\" ٢/ ٦١٦ رقم (٨٩٩) كتاب: الاستسقاء، باب: =","vol":"24","page":115},{"text":"﴿فَأَصْبَحُوا لَا يُرَى﴾ (١) قرأ الحسن (لا تُرى) بتاء مضمومة ﴿إِلَّا مَسَاكِنُهُمْ﴾ برفع النون (٢)، ومثله روى شعيب بن أيّوب (٣)، عن يحيى بن آدم (٤)، عن أبي بكر بن عيّاش (٥)، عن عاصم (٦) (٧). قال أبو حاتم: هذا لا يستقيم في اللغة إلَّا أنْ يكون فيه (٨) إضمار كما تقول في الكلام: لا تَرى النساء إلَّا زينب، ولا يجوز: لا (٩) تُرى\n_________\n= التعوذ عند رؤية الريح والغيم، من طريق ابن جريج، به، بنحوه.\nوأخرجه البخاري (٢/ ١٥٠٨/ رقم ٣٢٠٦) في كتاب: بدء الخلق، باب: ما جاء في قوله: ﴿وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ﴾، من طريق ابن جريج، به، مختصرًا.\n(١) في الأصل: ﴿تَرَى﴾.\n(٢) انظر: \"تفسير الطبري\" ٢٦/ ٢٧، \"المبسوط\" لابن مهران (ص ٣٤٢)، \"المحتسب\" لابن جني (ص ٦١٤).\n(٣) شُعيب بن أيوب بن زُرَيق بن مَعَبد الصَّرِيفيني. قال ابن الجزري: (مقرئ ضابط موثق عالم، أخذ القراءة عرضًا وسماعًا)، قال الذهبي: (وثِّق)، قال ابن حجر: (صدوق يدلس)، (ت ٢٦١ هـ).\nانظر: \"غاية النهاية\" ١/ ١٤٤، \"الكاشف\" للذهبي ١/ ٤٨٦، \"تقريب التهذيب\" لابن حجر ١/ ٣٥١.\n(٤) يحيى بن آدم بن سليمان الأموي مولى آل أبي مُغَيط، أبو زكريا الكوفي، ثقة حافظ.\n(٥) أبو بكر بن عياش، ثقة عابد، إلا أنَّه لما كبر ساء حفظه، كتابه صحيح.\n(٦) عاصم بن أبي النجود، صدوق له أوهام، حجة في القراءة.\n(٧) هذِه القراءة ذكرها: ابن مهران في \"المبسوط\" (ص ٣٤٢)، والقرطبي ١٦/ ٢٠٧.\n(٨) في (م): (فيها).\n(٩) في (ت): (إن).","vol":"24","page":116},{"text":"إلَّا زينب (١).\nوقال سيبويه: معناه: لا تُرى أشخاصهم إلَّا مساكنهم (٢).\nوأجاز الفرّاء هذِه القراءة على الاستكراه، وذكر أنّ المفضل أنشده:\nنارنا لم تُر نَارًا مِثلُها ... قد عَلِمَتْ ذاك مَعَدٌّ كرَمًا (٣)\nفأَنّث فعل مثل لأنّه للنّار (٤)، وأجود الكلام أن تقول: لم ير مثلها نارًا (٥).\nوقرأ الأعمش وعاصم وحمزة ويعقوب وخلف (٦) (يُرى) بياء مضمومة (مَسَاكِنُهُم) رفعًا (٧)، واختاره أبو عبيد وأبو حاتم (٨).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٧.\n(٢) ذكره: القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٨، والشوكاني في \"فتح القدير\" ٥/ ٣١.\n(٣) البيت موجود في \"معاني القرآن\" للفراء ٣/ ٥٥، و\"تفسير الطبري\" ٢٦/ ٢٧ وفيهما (ونارنا) بواو، و(أكرما) بدل (كرما)، و\"شرح ابن عقيل\" ٢/ ٢٥٩ وفيه (ونارنا) بواو، و(كُلها) بدل (كرما)، لم ينسبوه، ولم أجد قائله.\n(٤) في (م) و(ت): (النار).\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٥٥، \"تفسير الطبري\" ٢٦/ ٢٧.\n(٦) قوله (وخلف) ليس في (م).\n(٧) انظر: \"التبصرة\" لابن فارس الخياط (ص ٤٩٩)، \"التيسير\" (ص ٥٥٧) ولم يذكرا الأعمش، \"إتحاف فضلاء البشر\" (ص ٥٠٥).\n(٨) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٨، \"فتح القدير\" للشوكاني ٥/ ٣١.","vol":"24","page":117},{"text":"قال الكسائي: معناه لا يُرى شيء إلَّا مساكنهم (١).\nوقال الفرّاء: لا يُرى الناس لأنّهم كانوا تحت الرمل، وإنّما ترى (٢) مساكنهم لأنّها قائمة (٣).\nوقرأ الباقون ﴿تَرَى﴾ بتاء (٤) مفتوحة ﴿مَسَاكِنُهُمْ﴾ نصبًا (٥)، على معنى: لا ترى يا محمّد إلَّا مساكنهم (٦).\n﴿كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ﴾.\n\n<span data-type=\"title\" id=toc-4942>٢٦ </span>- قوله تعالى: ﴿وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِنْ مَكَّنَّاكُمْ فِيهِ﴾\nأي: فيما لم نمكنكم فيه من بسطة الأجسام، وقوّة الأبدان، وطول العمر، وكثرة المال (٧) ﴿وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُمْ مِنْ شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾.\n_________\n(١) \"تفسير الرازي\" ٢٨/ ٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٨، \"فتح القدير\" للشوكاني ٥/ ٣١ وزاد نسبته للزجاج.\n(٢) في (م) و(ت): (يرى).\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٨.\n(٤) في (م): (بياء).\n(٥) \"المبسوط\" لابن مهران (ص ٣٤٢)، \"التيسير\" لابن الجزري (ص ٥٥٧) وهم: نافع، وابن كثير، وأبو عمرو، وابن عامر، والكسائي، وأبو جعفر.\n(٦) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٧.\n(٧) انظر: \"غريب القرآن\" للقتيبي (ص ٤٠٨)، \"تفسير الطبري\" ٢٦/ ٢٨، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٦٤.","vol":"24","page":118},{"text":"<span data-type=\"title\" id=toc-4943>٢٧ </span>- قوله تعالى: ﴿وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُمْ﴾ يا أهل مكّة (١)\n﴿مِنَ الْقُرَى﴾ كحِجْرِ ثمود (٢)، وأرض سَدوم (٣)، ونحوها (٤) (٥) ﴿وَصَرَّفْنَا الْآيَاتِ﴾ الحجج، والبيّنات، وأنواع العبر والعظات (٦) ﴿لَعَلَّهُمْ يَرْجِعُونَ﴾ عن (٧) كفرهم، فلم يرجعوا، فأهلكناهم، يخوّف مشركي قريش (٨).\n\n<span data-type=\"title\" id=toc-4944>٢٨ </span>- ﴿فَلَوْلَا نَصَرَهُمُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ قُرْبَانًا آلِهَةً﴾\nيعني: الأوثان (٩)\nقال الكسائي: القربان كلّ ما يُتقرّب به إلى الله تعالى من طاعةٍ، ونَسيكة (١٠)، والجمعُ: قرابين، كالرُّهبان والرَّهابين (١١).\n_________\n(١) \"الوجيز\" للواحدي ٢/ ٩٩٨، \"معالم التنزيل\" للبغوي ٧/ ٢٦٤.\n(٢) في (م) و(ت): (وعاد وثمود).\n(٣) سدوم: بفتح السين، قرية قوم لوط (لله). \"الصحاح\" للجوهري ٦/ ٢٢٧.\n(٤) في (ت): (ونحوهم).\n(٥) انظر: \"تفسير الطبري\" ٢٦/ ٢٩، \"الوجيز\" للواحدي ٢/ ٩٩٨، \"معالم التنزيل\" للبغوي ٧/ ٢٦٤.\n(٦) انظر: \"تفسير الطبري\" ٢٦/ ٢٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٠٩.\n(٧) في (ت) زيادة: (ضلالهم و).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٦٤، \"زاد المسير\" لابن الجوزي ٧/ ٣٨٦، \"تفسير الخازن\" ٤/ ١٢٨.\n(٩) انظر: \"الوجيز\" للواحدي ٢/ ٩٩٨، \"معالم التنزيل\" للبغوي ٧/ ٢٦٤.\n(١٠) في (م): (ونُسكه).\n(١١) ذكره البغوي في \"تفسيره\" ٧/ ٢٦٤ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٩، والشوكاني في \"فتح القدير\" ٥/ ٣١.","vol":"24","page":119},{"text":"﴿بَلْ ضَلُّوا عَنْهُمْ وَذَلِكَ إِفْكُهُمْ﴾ أي: كذبهم (١) الذي كانوا يقولون: إنّها تقرّبهم إلى الله تعالى، وتشفع لهم عنده (٢). وقرأ ابن عبّاس وابن الزبير - ﵃ -: (وذلك أَفَكهم) بفتح الألف والفاء على الفعل، أي: ذلك القول صرفهم عن التوحيد (٣)، وقرأ عكرمة (أفَّكهم) بتشديد الفاء على التأكيد والتكثير (٤).\nقال أبو حاتم: يعني قلبهم عمَّا كانوا عليه من النعيم (٥). ودليل قراءة العامّة (٦) قوله تعالى: ﴿وَمَا كَانُوا يَفْتَرُونَ﴾ (٧).\n_________\n(١) قوله (أي كذبهم) ليس في (م).\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢٦٤.\n(٣) أخرجها الطبري في \"تفسيره\" ٢٦/ ٢٩ عن ابن عباس، وذكرها ابن خالويه في \"القراءات الشاذة\" (ص ١٣٩)، وابن جني في \"المحتسب\" (ص ٦١٦) عن ابن عباس، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٠٩ - ٢١٠، والشوكاني في \"فتح القدير\" ٥/ ٣٢ وزادا نسبتها لمجاهد.\n(٤) ذكرها ابن عطية في \"المحرر الوجيز\" ١٣/ ٣٦٦ وزاد نسبتها لأبي عياض، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢١٠، وذكرها ابن خالويه في \"القراءات الشاذة\" (ص ١٣٩)، وابن جني في \"المحتسب\" (ص ٦١٦) كلاهما عن أبي عياض.\n(٥) ذكره والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢١٠، والشوكاني في \"فتح القدير\" ٥/ ٣٢.\n(٦) قراءة العامة ﴿إِفْكِهِمْ﴾ بكسر الألف، وسكون الفاء، وضم الكاف، انظر: \"تفسير الطبري\" ٢٦/ ٢٩، و\"المحرر الوجيز\" لابن عطية ١٣/ ٣٦٦، و\"البحر المحيط\" لأبي حيان ٨/ ٦٦.\n(٧) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٠.","vol":"24","page":120},{"text":"<span data-type=\"title\" id=toc-4945>٢٩ </span>- قوله تعالى: ﴿وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ﴾ الآية\nقال المفسِّرون: لمّا مات أبو طالب خرج رسول الله - ﷺ - وحده إلى الطائف يلتمس من ثقيف النصر (١)، والمنعة له من قومه (٢).\nفروى محمّد بن إسحاق (٣) عن يزيد بن زياد (٤) عن محمّد بن كعب القرظي (٥)، قال: لمّا انتهى رسول الله - ﷺ - إلى الطائف، عَمَدَ إلى نفر من ثقيف، وهم يومئذ سادةُ ثقيف وأشرافهم وهم إخوة ثلاثة: عبد يا ليل، ومسعود، وحبيب، بنو عمرو بن عمير، وعندهم امرأة من قريش من بني جُمَح، فجلس إليهم، فدعاهم (٦) إلى الله تعالى، وكلّمهم بما جاءهم له من نُصرته على الإِسلام، والقيام معه على من خالفه من قومه،\nفقال أحدهم: هو يَمرُطُ ثياب الكعبة إن كان الله أرسلك، وقال الآخر: أما وجد الله أحدًا يرسله غيرك؟ وقال الثالث: والله لا\n_________\n(١) في (ت): (النصرة).\n(٢) انظر: \"سيرة ابن هشام\" ٢/ ٤٧، \"معالم التنزيل\" للبغوي ٧/ ٢٦٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٠ ونسب القول لابن عباس، وسعيد بن جبير، ومجاهد.\n(٣) محمَّد بن إسحاق بن يسار المدني، أبو بكر المطلبي مولاهم، إمام المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(٤) يزيد بن زياد، (ويقال: ابن أبي زياد، ويقال: يزيد بن زياد بن أبي زياد المدني)، مولى عبد الله بن عياش بن أبي ربيعة المخزومي، ثقة.\n(٥) محمَّد بن كعب، ثقة عالم.\n(٦) في (م): (ودعاهم).","vol":"24","page":121},{"text":"أُكلّمك كلمة أبدًا، لئن كنت رسولًا من الله كما تقول، لأنت أعظم خطرًا من أن أرُدَّ عليك الكلام، ولئن كنت تكذب على الله ما ينبغي لي (١) أن أُكلّمك.\nفقام رسول الله - ﷺ - من عندِهم وقد يئس من خير ثقيف، فقال (٢) لهم: \"إذا فعلتم ما فعلتم فاكتُموا علي\".\nوكرِه رسول الله - ﷺ - أن يبلغ قومه عنه، فيديرهم عليه ذلك، فلم يفعلوا، وأغَروا (٣) سفهاءهم، وعبيدَهم يسبّونه، ويصيحون به، حتّى اجتمع عليه الناس والجؤوه إلى (٤) حائط (٥) (٦) لعتبة، وشيبة ابني ربيعة، وهما فيه، ورجع (٧) عنه سفهاء ثقيف، ومن كان يتبعه، فعمد إلى ظل حَبَلةٍ (٨) من عنب فجلس فيه، وابنا (٩) ربيعة ينظران إليه ويَرَيان ما لقي من سفهاء ثقيف، وقد لقي رسول الله - ﷺ - تلك المرأة\n_________\n(١) في (م): (لك).\n(٢) في (م) و(ت): (وقال).\n(٣) في (م) و(ت) زيادة: (به).\n(٤) قوله (إلى) ليس في (ت).\n(٥) في (ت): (لحائط).\n(٦) الحائط: البستان. \"تهذيب اللغة\" ٥/ ١١٩.\n(٧) في (م): (فرجع).\n(٨) الحَبَلَةُ والحُبَلَةُ: الكَرْم، وقيل: الأَصل من أُصول الكَرْم، والحَبَلة طاق من قُضْبان الكَرْم والحَبَلُ شجر العِنَب واحدته حَبَلة. \"لسان العرب\" ١١/ ١٣٨.\n(٩) في (م): (وابني).","vol":"24","page":122},{"text":"من بني جُمَح (١)، فقال لها: \"ماذا لقينا من أحْمَائِكِ (٢)؟ \".\nفلمّا اطمئن رسول الله - ﷺ -، قال: \"اللَّهم إنّى أشكو إليك ضعف قوّتي، وقلّة حيلتي، وهواني على النّاس يا أرحم الراحمين، أنت ربّ المستضعفين، وأنت ربّي، إلى من تكلني، إلى بعيد يتَجهَّمني (٣) أو إلى عدوَ ملّكته أمري، إن لم يكن بك غضب عليَّ (٤) لا (٥) أُبالي، ولكن عافيتك هي أوسع لي، أعوذ بنور وجهك [الذي أشرقت له الظلمات وصلح عليه أمر الدنيا والآخرة] (٦) من أن ينزل بي غضبك، ويحلّ عليَّ سخطك، لك العتبى حتّى ترضى، لا حول، ولا قوّة إلَّا بك\".\nفلمّا رأى ابنا (٧) ربيعة ما لقي تحرّكت له رَحِمُهُما (٨)، فَدَعَوَا غلامًا لهما نصرانيًّا، يقال له: عَدَّاس (٩)، فقالا له: خذ قِطفًا من هذا العنب\n_________\n(١) بنو جُمَح: هم بطن من قريش، وهو: جُمَح بن عمرو بن هصيص بن كعب بن لؤي. \"اللباب في تهذيب الأنساب\" ١/ ٢٩١.\n(٢) الأَحْمَاءَ: كلّ من كان من قبل الزوج من أبيه أو أخيه أو عمه (قاله ابن السكيت). \"المصباح المنير\" ١/ ٣٤٩.\n(٣) يَتَجَهَّمُني: أي يَلْقاني بالغِلْظة والوجه الكريه. \"النهاية\" لابن الأثير ١/ ٣٢٣.\n(٤) في (م) و(ت): (عليَّ غضب).\n(٥) في (م) و(ت): (فلا).\n(٦) ما بين المعقوفتين زيادة من (ت).\n(٧) في (م): (ابني).\n(٨) في (م): (رحمتهما).\n(٩) عَدَّاس مولى شيبة بن ربيعة، كان نصرانيا من أهل نينوى قرية من قرى الموصل، ولقي النبي - ﷺ - بالطائف. انظر: \"تكملة الإكمال\" ٤/ ١٣٦، \"أسد الغابة\" ١/ ٧٥٨، \"الإصابة\" ٢/ ٤٦٦.","vol":"24","page":123},{"text":"وضعه في ذلك الطبق، ثمّ اذهب به إلى ذلك الرجل فقل له يأكل منه، ففعل عَدَّاس، ثمّ أقبل به حتّى وضعه بين يَدي رسول الله - ﷺ - فلمّا وضع رسول الله - ﷺ - يده، قال: \"بسم الله\"، ثمّ أكل، فنظر عداس إلى وجهه (١)، ثمّ قال: إنَّ هذا الكلام ما يقوله أهلُ هذِه البلدة، قال (٢) له رسول الله - ﷺ -: \"من (٣) أي أهل البلاد أنت يا عَدَّاس؟ وما دينك؟ \"، قال: أنا نصراني، وأنا رجل من أهل نينوى (٤).\nفقال له النبي (٥) -ﷺ-: \"أمِن قرية الرجل الصالح يونس بن متّى؟ \" قال له: وما يدريك ما يونس بن متّى؟ قال له رسول الله - ﷺ -: \"ذاك (٦) أخي، كان نبيًّا وأنا نبيّ\"، فأكبّ عَدَّاس على رسول الله - ﷺ - فقبّل رأسه، ويديه، ورجليه (٧).\nقال: فيقول ابنا (٨) ربيعة أحدهما لصاحبه: أمَّا غلامك فقد أفسده\n_________\n(١) قوله (إلى وجهه) ليس في (م).\n(٢) في (م): (فقال).\n(٣) في (م): (ومن) بزيادة واو.\n(٤) نينوى: بكسر أوله وسكون ثانيه وفتح النون والواو، كانَتْ إحْدى مُدُنِ العِرَاقِ المُهِمَّةِ، ذَاتُ شُهْرَةٍ تَارِيخِيَّةٍ، كَانَ مِنْهَا نَبِيُّ اللهِ يُونُسَ بْنُ مَتَّى، وهي أَطْلَالٌ وَآثَارٌ عَلَى الضَّفَّةِ اليُسْرى لِنَهْرِ دِجْلَةَ مُقَابَلَةً مَدِينَةَ المَوْصِلِ.\nانظر: \"معجم البلدان\" ٥/ ٣٣٩، \"المعالم الجغرافية\" ١/ ٤٤١.\n(٥) في (م) و(ت): (رسول الله).\n(٦) في (م): (ذلك).\n(٧) في (ت): (وقدمَيه).\n(٨) في (م): (ابني).","vol":"24","page":124},{"text":"عليك، فلمّا جاءهما (١) عداس، قالا له: ويلك يا عداس ما لكَ تقبّل رأس هذا الرجل، ويديه، وقدميه؟ قال: يا سيّدي ما في الأرض خيرٌ من هذا الرجل (٢)، لقد خبّرني (٣) بأمر ما يعلمه إلا (٤) نبي. فقالا: ويحك يا عداس لا يصرفنّك عن دينك، فإنّ دينك خيرٌ من دينه.\nثمّ إنَّ رسول الله - ﷺ - انصرف من الطائف راجعًا إلى مكّة حين يئس من خير ثقيف، حتّى إذا كان بنخلة (٥)، قام من جوف الليل يصلّي، فمرّ به نفر من جنّ أهل نصيبين اليمن (٦) (٧).\n_________\n(١) في (ت): (جاءهم).\n(٢) قوله (الرجل) ليس في (م) و(ت).\n(٣) في (م): (اخبرني).\n(٤) من (م) و(ت).\n(٥) نخلة: واد من الحجاز بينه وبين مكة مسيرة ليلتين، وأكثر أهله من هذيل، ووادي نخلة هو الذي يسمى الآن الزيمة. \"معجم البلدان\" ٥/ ٢٧٨، \"اللباب في تهذيب الأنساب\" ٣/ ٣٨٣، \"موسوعة الدفاع عن رسول الله - ﷺ -\" ٢/ ١٨٢.\n(٦) نصيبين: قرية باليمن غير التي بالعراق. \"عمدة القاري\" للعيني ٩/ ١٩٨.\n(٧) الحكم على الإسناد:\nرجاله ثقات، عدا ابن إسحاق فإنَّه مدلس، ولم يصرح بالتحديث، وكذلك رواها ابن إسحاق عن القرظي مرسلة.\nقال الألباني ﵀: أخرج هذِه القصة ابن إسحاق بسند صحيح عن محمَّد بن كعب القرظي مرسلا، لكن قوله (إن أبيتم فاكتموا على) وقوله: (اللهم إليك أشكو ..) إلخ الدعاء، ذكرهما بدون سند، .. وروى هذِه القصة الطبراني في \"الكبير\" من حديث عبد الله بن جعفر مختصرا وفيه الدعاء المذكور بنحوه، قال الهيثمي ٦/ ٣٥: (وفيه ابن إسحاق وهو مدلس ثقة، وبقية رجاله ثقات) فالحديث =","vol":"24","page":125},{"text":"وكان سبب ذلك أنّ الجنّ كانت تسترق السمع، فلمّا حُرِست السماء ورُجموا بالشهُب، قال إبليس: إنَّ هذا الذي حدث في السماء لشيء حدث في الأرض، فبعث سراياه ليعرف (١) الخبر، فكان (٢) أوّل بعثٍ بُعث ركبًا من أهل نصيبين وهم أشراف الجنّ وساداتهم، فبعثهم إلى تهامة، فاندفعوا حتّى بلغوا وادي (٣) نخلة، فوجدوا رسول الله - ﷺ - يصلّي صلاة الغداة، ببطن نخلة ويتلو القرآن، فاستمعوا (٤) إليه، وقالوا: أنصتوا. (٥) هذا معنى قول سعيد بن جبير وجماعة من أئمّة أهل (٦) الخبر، ورواية العوفي عن ابن عباس.\n_________\n= ضعيف انظر: \"فقه السيرة\" للغزالي بتخريج الألباني (ص ١٢٦).\nتخريج القصة: أخرجها الطبري في \"تاريخ الأمم والرسل والملوك\" ١/ ٥٥٥ من طريق ابن إسحاق، به، بمثله، والبيهقيُّ في \"دلائل النبوة\" ٢/ ٤١٦ من طريق الزهري بنحوه، مرسلا، وذكرها ابن هشام في \"السيرة النبوية\" ٢/ ٤٧ بنحوه، وابن الأثير في \"أسد الغابة\" ١/ ٧٥٨، وابن حجر في \"الإصابة\" ٢/ ٤٦٦ كلاهما مختصرا في ترجمة عداس - ﵁ -.\n(١) في (م) و(ت): (لتعرف).\n(٢) في (م): (وكان) بزيادة واو.\n(٣) في (م): (ذي).\n(٤) في (م): (فاجتمعوا).\n(٥) أخرجه الطبري في \"تفسيره\" ٢٦/ ٣٠ من طريق العوفي عن ابن عباس مطولًا، وذكره ابن حجر في \"فتح الباري\" ٨/ ٦٧١ عن الطبري. وذكره الإمام البخاري بيعناه عن ابن عباس ٢/ ٢١٥٧ رقم (٤٩٢١) كتاب التفسير، سورة الجن.\n(٦) قوله (أهل) ليس في (م).","vol":"24","page":126},{"text":"وقال آخرون:\nبل أُمِر رسول الله - ﷺ - أن يُنذِر الجنّ ويدعوهم إلى الله تعالى، ويقرأ عليهم القرآن، فصرف إليه (١) الله تعالى نفرًا من الجنّ، من نينوى جمعهم (٢) له، فقال لهم (٣) رسول الله - ﷺ -: \"إنّي أُمرت أن أقرأ على الجنّ الليلة، فأيُّكم يَتْبَعُني؟ \" فأطرقوا، ثمّ استَتبَعهم، فأطرقوا، ثمّ استتبعهم الثالثة، فأطرقوا، فاتَّبعَه عبد الله بن مسعود - ﵁ -، قال عبد الله بن مسعود - ﵁ -: ولم يحضر معه أحد غيري، فانطلقنا حتّى إذا كنّا بأعلى مكّة دخل نبيّ الله - ﷺ - شعبًا يقال له: شِعبُ الحَجون (٤)، وخط لي خطًّا، وأمرني (٥) أن أجلس فيه، وقال لي (٦): \"لا تخرج منه حتّى أعود إليك\"، ثمّ انطلق حتّى قام فافتتح القرآن، فجعلت أرى أمثال النسور تهوي وتمشي في زفوفها (٧)، وسمِعتُ لَغَطًا (٨) شديدًا، حتّى خِفْتُ على رسول الله - ﷺ -، وغشيَته\n_________\n(١) قوله (إليه) زيادة من هامش الأصل و(م) و(ت).\n(٢) في (م) و(ت): (وجمعهم) بزيادة واو.\n(٣) قوله (لهم) ليس في (ت).\n(٤) الحُجُونُ: الثَّنِيَّةُ التِي تُفْضِي عَلَى مَقْبَرَةِ المُعَلَّاةِ، وَالْمَقْبَرَةُ عَنْ يَمِينِهَا وَشِمَالِهَا مِمَّا يَلِي الأَبْطَحَ، تُسَمَّى الثَّنِيَّةَ اليَوْمَ \"رِيعُ الحُجُونِ\". \"المعالم الجغرافية\" (ص ٨٣).\n(٥) في (م) و(ت): (ثمَّ أمرني).\n(٦) قوله (لي) ليس في (ت).\n(٧) في (م): (رفوفها). وفي (ت): (زقوقها).\n(٨) اللَّغَط: صوتٌ وضَجَّة لا يُفْهَم معناها. \"النهاية\" لابن الأثير ٤/ ٢٥٧.","vol":"24","page":127},{"text":"أَسْوِدة كثيرة حالت بيني وبينه، حتّى ما أسمع صوته، ثمّ طفِقوا يتقطعون مثل قطع السحاب ذاهبين.\nففرغ رسول الله - ﷺ - مع الفجر، فانطلق (١) إليَّ، وقال: \"أنِمتَ؟ \" فقلت: لا والله، ولقد همَمتُ مِرارًا أن أستغيث بالناس، حتّى سمِعتُك تَقْرَعُهم بعصاك، تقول: \"اجلِسوا\"، قال: \"لو خرجت لم آمن أن يتخطّفك بعضهم\"، ثمّ قال: \"هل رأيت شيئًا؟ \"، قلت: نعم رأيت رجالًا سودًا مُسْتَثْفِري (٢) (٣) ثِيابٍ بيض، قال: \"أولئك جنُّ نصيبين، سألوني (٤) المتاع -والمتاع الزاد- فمتَّعتُهم بكلِّ عظم حابل، وبعرة، وروثة\" (٥)، فقالوا: يا رسول الله، يُقَذِّرها الناس علينا، فنهى النبيّ - ﷺ - أن يُستنجى بالعظم والروث.\nقال: فقلت: يا رسول الله وما (٦) يغني ذلك عنهم؟ قال: \"إنّهم لا يجدون عظمًا إلَّا وجدوا عليه لحمة يوم أُكل، ولا روثة إلَّا وجدوا فيها حبّها يوم أُكلت\".\nفقلت: يا رسول الله، سمعتُ لَغَطًا شديدًا، فقال: \"إنَّ الجنّ\n_________\n(١) في (م): (وانطلق).\n(٢) في (م): (المستنفري). وفي (ت): (مستنفزي).\n(٣) الاستثفار: هو أنْ يُدْخل الرجلُ ثوبه بين رجْليه كما يَفْعَل الكَلب بذَنَبه. \"النهاية\" لابن الأثير ١/ ٢١٤.\n(٤) في (م): (فسألوني).\n(٥) في (م): (وروثة وبعرة).\n(٦) في (م): (ما) بدون واو.","vol":"24","page":128},{"text":"تدارأت (١) في قتيل قتل (٢) بينهم، فتحاكموا إليَّ، فقضيت بينهم بالحقّ\" (٣).\nقال (٤): ثمّ تبرّز رسول الله - ﷺ -، ثمّ أتاني، فقال: \"هل معك ماء؟ \"، قلت (٥): يا رسول الله معي (٦) إداوة (٧) فيها شيء من نبيذ التمر (٨)، فاستدعاه فصببت على يده (٩) فتوضّأ، وقال: \"تمرة طيبة وماء طهور\" (١٠).\n_________\n(١) تدارأت تدارأ القوم وادّارؤوا، إذا تنازعوا في شرّ أو خصومة. \"جمهرة اللغة\" ٢/ ٩٤.\n(٢) قوله (قتل) ليس في (م).\n(٣) أخرجه الطبري في \"تفسيره\" مقطعًا ٢٦/ ٣٢، وأخرجه الإمام أحمد (ص ٣٤٢/ رقم ٤٣٨١) بنحوه مختصرًا، وذكر فيه قصة النبيذ، وإسناد أحمد ضعيف لأنَّ فيه راوٍ مجهول وقد عنعن، وهو أبو زيد مولى عمرو بن حريث.\n(٤) قوله (قال) ليس في (م).\n(٥) في (م): (فقلت).\n(٦) قوله (معي) ليس في (ت).\n(٧) إِدَاوَة: بِكَسْرِ الهَمْزَة إِنَاء صَغِير مِنْ جِلْد. \"فتح الباري\" ١/ ٢٥١.\n(٨) النبيذ: شراب مسكر يتخذ من عصير العنب أو التمر أو غيرهما ويترك حتى يختمر. \"المعجم الوسيط\" ٢/ ٨٩٧.\n(٩) في (م): (يديه).\n(١٠) أخرجه بنحوه عن ابن مسعود - ﵁ - ابن ماجه في \"سننه\" (ص ٨٤) رقم (٣٨٤) كتاب الطهارة وسننها، باب: الوضوء بالنبيذ، وأبو داود في \"سننه\" (ص ١٨) رقم (٨٤) كتاب الطهارة، باب: الوضوء بالنبيذ، والترمذي في \"الجامع\" (ص ٣٢) رقم (٨٨) كتاب الطهارة عن رسول الله - ﷺ -، باب: الوضوء بالنبيذ.\nقلت: وقد أخرجه غيرهم عن ابن مسعود، إلا أن جميع طرقه معلولة، قال ابن =","vol":"24","page":129},{"text":"قال قتادة: فذكر (١) لنا ابن مسعود - ﵁ - لمّا قدم الكوفة رأى شيوخًا شمُطًا (٢) من الزُّطُّ (٣)، فأفزعوه حين (٤) رآهم، وقال: اظهروا، فقيل له (٥): إنَّ هؤلاء قوم من الزُّطُّ، فقال: ما أشبههم بالنفر (٦) الذين (٧) صرفوا إلى رسول الله - ﷺ - يريد الجنّ (٨).\n[٢٧٣٥] أخبرنيه ابن فنجويه (٩)، حدّثنا ابن حبش المقري (١٠)،\n_________\n= أبي حاتم في \"علل الحديث\" (ص ٥٤٩): (وسألتُ أبي وأبا زُرعة عن حديث ابن مسعود في الوضوء بالنبيذ؟ فقالا: هذا حديث ليس بقوي .. ولا يصح في هذا الباب شيء) وانظر أيضًا \"العلل المتناهية\" لابن الجوزي ١/ ٣٥٥، وضعفه الألباني رحمة الله.\n(١) في (م): (وذكر).\n(٢) شُمْطًا: الشَّمَطُ: بفتحتين، بياض شعر الرأس يُخالط سواده. \"مختار الصحاح\" (ص ٣٥٤).\n(٣) الزُّطُّ: بِضَمِّ الزَّاي وَتَشْدِيد المُهْمَلَة، جِنْس مِنْ السُّودَان، وَقِيلَ: هُمْ نَوْع مِنْ الهُنُود، وَهُمْ طِوَال الأَجْسَام مَعَ نَحَافَة فِيهَا. \"فتح الباري\" ٦/ ٤٨٥، \"لسان العرب\" ٧/ ٣٠٨. وفي (م) زيادة: (قال).\n(٤) في (م): (حتى).\n(٥) قوله (له) ليس في (م) و(ت).\n(٦) قوله (بالنفر) ليس في (م).\n(٧) في (م): (بالذين).\n(٨) أخرجه بنحوه الإمام أحمد في \"مسنده\" (ص ٣٤٠/ رقم ٤٣٥٣)، وذكره الطبري في \"تفسيره\" ٢٦/ ٣١، والبغويُّ في \"تفسيره\" ٧/ ٢٦٨.\n(٩) الحسين بن محمَّد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(١٠) الحسين بن محمَّد بن حبش، ثقة مأمون. وكلمة (المقري) ليست في (م) و(ت).","vol":"24","page":130},{"text":"حدّثنا ابن زنجويه (١)، حدّثنا سلمة (٢)، حدّثنا عبد الرزاق (٣)، أخبرنا معمر (٤)، عن قتادة (٥)، بمثل معناه، إلَّا أنَّه لم يذكر قصة (٦) نبيذ التمر (٧).\n[٢٧٣٦] وأخبرني الحسين بن محمّد الحديثي (٨) ﵀، حدّثنا محمّد بن (٩) الحسن (١٠) الصوفي (١١)، حدّثنا أبو جعفر محمّد بن صالح بن ذريح (١٢)، حدّثنا مسروق بن المرزبان (١٣)، حدّثنا ابن أبي\n_________\n(١) علي بن بري بن زنجويه، لم يذكر بجرح أو تعديل.\n(٢) سلمة بن شَبيب النيسابوري، أبو عبد الرحمن الحَجْري المسْمَعي، ثقة.\n(٣) عبد الرزاق بن همام، ثقة حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٤) معمر بن راشد، ثقة ثبت.\n(٥) قتادة بن دعامة، ثقة ثبت.\n(٦) في (م): (فيه).\n(٧) [٢٧٣٥] الحكم على الإسناد:\nصحيح.\nالتخريج:\nتقدم تخريجه.\n(٨) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٩) في (ت) زيادة (محمَّد بن).\n(١٠) في (ت): (الحسين).\n(١١) محمَّد بن الحسن بن الفضل بن العباس، أبو يعلى الصوفي البصري. قال الخطيب البغدادي: (كتبت عنه وكان صدوقا). انظر: \"تاريخ بغداد\" ٢/ ٢٢٠، \"تاريخ دمشق\" ٥٢/ ٣١٤.\n(١٢) محمَّد بن صالح بن ذَريح البغدادي العُكبري، أبو جعفر، الإمام المتقن الثقة.\n(١٣) مسروق بن المرزبان بن سمروق بن معدان الكندي، أبو سعيد ابن أبي النعمان =","vol":"24","page":131},{"text":"زائدة (١)، حدّثنا داود بن أبي هند (٢)، عن علقمة (٣)، قال: سألت عبد الله بن مسعود - ﵁ -، هل كان مع رسول الله - ﷺ - أحد ليلة الجنّ؟، فقال: لا لم يصحبه منّا أحدٌ، ولكنّا فقدناهُ ذات ليلة، فقلنا استطير (٤) أو اغتيل (٥)، فتفرّقنا في الشعاب والأودية (٦) نلتمسه، فلمّا أصبحنا رأيناه مقبلًا من نحو حراء، فقلنا: يا رسول الله، بتنا بشرِّ ليلة بات بها قوم، نقول: استطير أو اغتيل، فقال: \"إنّه أتاني داع من الجنّ، فذهبت أُقرئهم القرآن\"، قال: وأراني آثارهم وآثار نيرانهم، فقال (٧): فسألوه ليلتئذ الزاد، فقال: \"كلّ عظم لم يذكر (٨)\n_________\n= الكوفي. قال أبو حاتم: (ليس بقوي، يكتب حديثه)، قال عنه الذهبي: (وثِّق)، وقال ابن حجر: (صدوق، له أوهام) (ت ٢٤٠ هـ).\nانظر: \"الجرح والتعديل\" ٨/ ٣٩٧ (ت ١٨٢٢)، \"الكاشف\" للذهبي ٢/ ٢٥٦، \"تقريب التهذيب\" لابن حجر ٢/ ٢٤٣.\n(١) يحيى بن زكريا بن أبي زائدة، واسمه خالد بن ميمون بن فيروز، أبو سعيد الكوفي، ثقة متقن.\n(٢) داود بن أبي هند، واسمه دينار بن عُذافر، البصري، ثقة متقن، كان يهم بأخرة.\n(٣) علقمة بن قيس بن عبد الله، أبو شبيل النخعي الكوفي، ثقة ثبت.\n(٤) اسْتَطِير: أي ذُهِبَ به سرَعة كأن الطَّير حَمَلته أو اغْتَالَه أحدٌ. والاسْتِطارَة والتطايُرُ: التفرّق والذَّهابُ. \"النهاية\" لابن الأثير ٣/ ١٥٢.\n(٥) اغتيل: الغِيلة بالكسر الخَدِيعة والاغْتِيال وقُتِل فلان غِيلة أَي خُدْعة وهو أَن يخدعه فيذهب به إِلى موضع فإِذا صار إِليه قتله وقد اغْتِيل. \"لسان العرب\" ١١/ ٥١٢.\n(٦) قوله (والأودية) ليس في (م).\n(٧) في (م) و(ت): (قال).\n(٨) في (م): (يقع).","vol":"24","page":132},{"text":"اسم الله عليه يقع بأيديكم (١) أوفر ما كان لحمًا، والبعر لدوابكم\"، فقال رسول الله - ﷺ -: \"فلا (٢) تستنجوا بالعظام (٣) ولا بالبعر، فإنّه زاد إخوانكم من الجنّ\" (٤).\n[٢٧٣٧] وأخبرنا أبو عبد الله بن فنجويه (٥)، حدّثنا أبو بكر بن خُرجَه (٦)، حدّثنا (٧) محمّد بن أيّوب (٨)، أخبرنا سليمان بن داود الشاذكوني (٩)، عن خالد بن عبد الله الواسطي (١٠)، عن خالد الحذّاء (١١)، عن أبي معشر (١٢)، عن إبراهيم (١٣)،\n_________\n(١) في (م) و(ت). (في أيديكم).\n(٢) في (م): (لا).\n(٣) في (م): (بالعظم).\n(٤) [٢٧٣٦] الحكم على الإسناد:\nرجاله ثقات، عدا محمَّد بن الحسن، ومسروق صدوقان.\nالتخريج:\nأخرجه الإمام مسلم في \"صحيحه\" ١/ ٣٣٢ رقم (١٥٠) كتاب: الصلاة، باب: الجهر بالقراءة في الصبح، والقراءة على الجن، من طريق داود عن عامر أنَّه سأل علقمه ..، بنحوه. وفيه (كل عظم ذكر اسم الله عليه).\n(٥) الحسين بن محمَّد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٦) عمر بن أحمد بن القاسم فقيه، روى عن الثقات الموضوعات.\n(٧) قوله (حدثنا) ليس في (م).\n(٨) أبو عبد الله البجلي الرازي، الحافظ المحدث الثقة.\n(٩) سليمان بن داود بن بشر المنقري البصري الشاذكوني، أبو أيوب، أحد الهلكى.\n(١٠) خالد بن عبد الله بن عبد الرحمن، أبو الهيثم، الواسطي، ثقة ثبت.\n(١١) خالد بن مهران الحذاء، أبو المُنازل البصري، ثقة يرسل.\n(١٢) زياد بن كُليب التَّميمي الحنظلي، أبو مَعشَر الكوفي، ثقة.\n(١٣) إبراهيم النخعي، ثقة، إلا أنَّه يرسل كثيرا.","vol":"24","page":133},{"text":"عن علقمة (١)، عن عبد الله (٢) - ﵁ -، قال: لم أكن مع النبيّ - ﷺ - ليلة الجنّ، وودِدْت أنّي كنت معه (٣).\n[٢٧٣٨] وأخبرني ابن فنجويه (٤)، حدّثنا موسى (٥) بن محمّد بن علي (٦)، حدّثنا يوسف بن يعقوب القاضي (٧)، حدّثنا سليمان بن حرب (٨)، حدّثنا شعبة (٩)، عن عمرو بن مرة (١٠)، قال: سألت أبا عبيدة بن عبد الله (١١)، أكان عبد الله - ﵁ - مع النبيّ - ﷺ - ليلة الجنّ؟\n_________\n(١) علقمة بن قيس، ثقة ثبت.\n(٢) ابن مسعود الصحابي المشهور.\n(٣) [٢٧٣٧] الحكم على الإسناد:\nسنده ضعيف جدًّا، وعلته: الشاذكوني، والأثر صحيح كما سيأتي بيانه في التخريج.\nتخريج الأثر: أخرجه الإمام مسلم في \"صحيحه\" ١/ ٣٣٢ رقم (١٥٢) كتاب: الصلاة، باب: الجهر بالقراءة في الصبح، والقراءة على الجن، من طريق خالد الواسطي، به، بمثله.\n(٤) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٥) في الأصل (سليمان)، والمثبت من (م) و(ت).\n(٦) موسى بن محمد بن علي بن عبد الله، لم أجده.\n(٧) يوسف بن يعقوب بن إسماعيل الأزدي، ثقة حافظ.\n(٨) سُليمان بن حرب بن بَجيل الأزدي، أبو أيوب البصري، ثقة إمام حافظ.\n(٩) شعبة بن الحجاج، ثقة حافظ متقن.\n(١٠) عمرو بن مُرَّة بن عبد الله الجَمَلي المُرَادي، أبو عبد الله الكوفي الأعمى، ثقة عابد، كان لا يدلس، ورمي بالإرجاء.\n(١١) أبو عبيدة بن عبد الله بن مسعود، ثقة.","vol":"24","page":134},{"text":"قال: لا. وسألت إبراهيم. فقال: ليت صاحبنا كان ذلك (١) (٢).\n﴿وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ﴾ اختلفوا (٣) في مبلغ عددهم (٤):\nفقال ابن عبّاس - ﵄ -: كانوا سبعة نفر من جنّ نصيبين، فجعلهم رسول الله - ﷺ - رُسلًا إلى قومهم (٥).\n[٢٧٣٩] أخبرني ابن فنجويه (٦)، حدّثنا طلحة بن محمّد بن جعفر (٧)، وعبيد الله (٨) بن أحمد بن يعقوب (٩)، قالا: حدثنا\n_________\n(١) في (م) و(ت): إذاك).\n(٢) [٢٧٣٨] الحكم على الإسناد:\nرجاله ثقات، عدا موسى بن محمد لم أجد له ترجمة.\nالتخريج:\nأخرجه البيهقي في \"سننه\" ١/ ١١ كتاب الطهارة، باب: منع التطهير بالنبيذ، من طريق يعقوب بن سفيان، به، بنحوه، وأخرجه ابن أبي شيبة في \"مصنفه\" ٨/ ٦٣، والشاشي في \"مسنده\" ٢/ ٣٣٠ رقم (٩٢٠) من طريق شعبة، به، مختصرًا.\n(٣) في (م): (واختلفوا) بزيادة واو.\n(٤) في (م): (عدد الجن).\n(٥) أخرجه الطبري في \"تفسيره\" ٢٦/ ٣٠ - ٣١، وابن عدي في \"الكامل\" ٧/ ٢٤٨٨ كلاهما عن ابن عباس بنحوه، وذكره البغوي في \"تفسيره\" ٧/ ٢٦٩، وابن كثير في \"تفسيره\" ٧/ ١٩٨.\n(٦) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٧) طلحة بن محمد، أبو القاسم الشاهد، سيئ الحال في الحديث، وضعفه الأزهري.\n(٨) في (م): (عبد الله).\n(٩) عبيد الله بن أحمد، ثقة.","vol":"24","page":135},{"text":"أبو بكر بن مجاهد (١)، حدّثني أحمد بن حرب (٢)، حدّثنا سُنَيد (٣) قال (٤): حدّثني حجاج (٥) (٦) قال: قال ابن جريج (٧): أخبرني وهب ابن سليمان (٨)، عن شعيب الجبائي (٩) أنّ أسماء الجنّ الذين صرفهم الله تعالى إلى رسوله - ﷺ - شاصر، وباصر (١٠)، وحس (١١)، ومس (١٢)، والأرذ، وايتان (١٣)، والأحقم (١٤).\n_________\n(١) أحمد بن مجاهد، الإمام المقرئ، ثقة مأمون.\n(٢) أحمد بن حرب بن محمد، الطائي المَوصِلي، صدوق.\n(٣) سُنَيد بن داود المصيصي، أبو علي المحتسب، ضعف مع إمامته ومعرفته لكونه كان يُلَقّن حجاج بن محمد شيخه.\n(٤) قوله (قال) ليس في (م).\n(٥) حجاج المِصِّيصي، ثقة ثبت، لكنه اختلط في آخر عمره.\n(٦) في (م) و(ت): (الحجاج).\n(٧) عبد الملك بن عبد العزيز بن جُريج، ثقة فقيه فاضل، وكان يدلس ويرسل.\n(٨) وهب بن سليمان الجندي اليماني، من أهل اليمن، يروى عن: طاوس، وشعيب الجبائي، روى عنه: ابن جريج.\nانظر: \"التاريخ الكبير\" (٨/ ١٦٩/ ت ٢٥٧٩)، \"الثقات\" لابن حبان ٧/ ٥٥٧، \"الجرح والتعديل\" ٩/ ٢٧/ ١٢٢.\n(٩) شعيب الجبائي، أخباري متروك.\n(١٠) في (م) و(ت): (ناصر).\n(١١) في هامش الأصل و(م): (وحنين).\n(١٢) في هامش الأصل و(م): (ومنين).\n(١٣) في (م): (واتنان). وفي (ت): (وابنان).\n(١٤) [٢٧٣٩] الحكم على الإسناد:\nإسناده ضعيف جدًّا، وعلته: طلحة بن محمد، وسُنيد، وشعيب الجبائي.\nتخريج الأثر: لم أجده عند غير المصنف، وممن ذكر أسماءهم من المفسرين =","vol":"24","page":136},{"text":"وقال الآخرون (١): كانوا تسعة (٢).\n[٢٧٤٠] أخبرنا أبو علي السراج (٣)، أخبرنا أبو بكر القطان (٤) حدثنا أحمد (بن يوسف السلمي (٥)، حدثنا محمد) (٦) بن يوسف الفريابي (٧) قال: ذكر سفيان (٨)، عن عاصم (٩)، عن زِر بن حُبيش (١٠)، قال: زوبعة (١١) من الجن (١٢) التسعة الذين استمعوا القرآن من النبي - ﷺ - (١٣).\n_________\n= الماوردي في \"النكت والعيون\" ٥/ ٢٨٦ عن مجاهد، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢١٣ - ٢١٤، وقد ترجم ابن حجر لبعضهم في \"الإصابة\".\n(١) في (م) و(ت): (آخرون).\n(٢) \"تفسير الطبري\" ٢٦/ ٣١، \"معالم التنزيل\" للبغوي ٧/ ٢٦٩، \"زاد المسير\" لابن الجوزي ٧/ ٣٩٠.\n(٣) الحسين بن محمد بن علي بن إبراهيم، أبو علي السيوري، ثقة، كثير الحديث.\n(٤) محمد بن الحسين بن شهريار، أبو بكر القطان، ليس به بأس.\n(٥) ساقطة من الأصل.\n(٦) أحمد بن يوسف بن خالد النيسابوري، حافظ ثقة.\n(٧) محمد بن يوسف بن واقد بن عثمان الضبي، أبو عبد الله الفريابي، ثقة فاضل، يقال أخطأ في شيء من حديث سفيان وهو مقدم فيه عندهم على عبد الرزاق.\n(٨) سفيان الثوري، ثقة حافظ، إمام، حجة، وكان ربما دلس.\n(٩) عاصم بن أبي النجود، صدوق، له أوهام، حجة في القراءة.\n(١٠) زِرّ بن حُبَيش بن حُباشة بن أوس بن بلال، ثقة جليل مخضرم.\n(١١) هو: أحد الجن الذين استمعوا القرآن. \"الإصابة\" ١/ ٥٥٦.\n(١٢) قوله (الجن) ليس في (م) و(ت).\n(١٣) [٢٧٤٠] الحكم على الإسناد:\nسنده حسن. =","vol":"24","page":137},{"text":"﴿فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا﴾ قالوا: صهٍ (١) (٢).\n[٢٧٤١] وبإسناده عن سفيان، عن أبي إسحاق، عن ثابت بن قطبة الثقفي، قال: جاء أُناسٌ إلى عبد الله بن مسعود - ﵁ -، فقالوا: كنّا في سفر فرأينا حيّة مُتَشَحِّطة (٣) في دمها مقتولة (٤)، فأجنَّها (٥) رجل منّا، فواريناها، فلمّا ولّوا جاءهم ناس، فقالوا: أيّكم دفن عمرًا؟ قالوا: ومَنْ عمرو؟ قال: الحيّة التي دفنتم في مكان كذا وكذا، أمّا إنّه كان من النفر الذين استمعوا القرآن من النبي - ﷺ -، وكان بين حيّين من الجنّ من المسلمين وغيرهم، قتال، قال (٦): فقُتل (٧).\n_________\n= تخريج الأثر:\nأخرجه ابن أبي شيبة كما في \"تفسير ابن كثير\" ٧/ ١٩٣ ومن طريقه الحاكم في \"المستدرك\" ٢/ ٤٩٥ كتاب التفسير، باب: تفسير سورة الأحقاف، وقال: صحيح الإسناد ولم يخرجاه، وقال الذهبي: صحيح)، مطولًا، مرفوعا إلى ابن مسعود، وأخرجه أبو نعيم في \"الدلائل\" (٢٥٣) من طريق سفيان به، بنحوه.\n(١) صَهْ: بسكونِ الهاء، وكسرِها مُنَوَّنَةً: كَلمَةُ زَجْرٍ للمُتَكَلِّمِ أي: اسْكُتْ.\n\"القاموس المحيط\" (ص ١٦١١).\n(٢) أخرجه البزار في \"مسنده\" ٥/ ٢٣٤ بنحوه، وقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٠٦: (رواه البزار ورجاله ثقات)، والطبري في \"تفسيره\" ٢٦/ ٣٣ عن زر بن حبيش.\n(٣) التَّشَحَّطُ: الاضطراب في الدم. \"لسان العرب\" ٧/ ٣٢٧.\n(٤) ليس في (م).\n(٥) أجنها: جَنَّ المَيِّتَ وأَجَنَّه: وَارَاهُ. \"تاج العروس\"، جنن، ٣٤/ ٣٨١.\n(٦) ليس في (م).\n(٧) [٢٧٤١] الحكم على الإسناد: =","vol":"24","page":138},{"text":"[٢٧٤٢] أخبرنا ابن فنجويه (١) ﵀ قال: أخبرنا عمر بن الخطّاب (٢)، حدّثنا عبد الله بن الفضل (٣)، حدّثنا سهل بن حمزة (٤)، حدّثنا عبد الله بن صالح (٥)، حدّثني معاوية بن صالح (٦)، عن أبي الزاهرية (٧)، عن جبير بن نفير (٨)، عن أبي ثعلبة الخُشَني (٩) - ﵁ - أنّ رسول الله - ﷺ - قال: \"الجنّ على ثلاثة أصناف: صنفٌ لهم أجنحةٌ يطيرون في الهواء، وصنفٌ حيَّاتٌ وكلاب، وصنفٌ يحلُّون ويظعنون (١٠) \" (١١).\n_________\n= سنده حسن.\nتخريج الأثر:\nلم أجد من أخرجه غير المصنف، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢١٤.\n(١) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٢) عمر بن الخطاب السجزي، لم أجده.\n(٣) عبد الله بن الفضل بن ذاخرة، لم أجده.\n(٤) سهل بن حمزة لم أجد له ترجمة.\n(٥) عبد الله بن صالح بن محمد الجهني مولاهم، أبو صالح المصري، صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة.\n(٦) معاوية بن صالح بن حُدّير الحضرمي، صدوق، له أوهام.\n(٧) حُدير بن كُريب الحضرمي، أبو الزَّاهرية الحمصي، صدوق.\n(٨) جُبَير بن نُفَير بن مالك الحضرمي، الحمصي، ثقة، جليل.\n(٩) صحابي مشهور.\n(١٠) في (م): ويضعنون. وفي (ت): يطعنون.\n(١١) [٢٧٤٢] الحكم على الإسناد:\nهذا الإسناد ضعيف جدًّا، وعلته أبو رجاء الخراساني منكر الحديث، وفيه سهل ابن حمزة لم أجد له إلا أن الحديث قد صححه الحاكم كما سيأتي بيانه في =","vol":"24","page":139},{"text":"وقوله: ﴿فَلَمَّا حَضَرُوهُ قَالُوا﴾ قال: بعضهم لبعض ﴿أنصتوا﴾، فأنصتوا واستمعوا القرآن، حتّى كاد يقع بعضهم على بعض من شدّة حرصهم (١)، نظيرها في سورة الجنّ (٢).\n﴿فَلَمَّا قُضِيَ﴾ فرغ من تلاوة القرآن (٣)، واستماع الجان (٤).\nوقرأ لاحق بن حميد ﴿قُضِيَ﴾ بفتح القاف والضاد، يعني النبيّ - ﷺ - (٥).\n_________\n= التخريج، وصححه الألباني في \"الجامع الصغير\" ١/ ٥٩٧.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" (٢٢/ ٢١٤/ رقم ٥٧٣)، والحاكم في \"المستدرك\" ٢/ ٤٩٥ رقم (٣٧٠٢/ ٨٣٩) كتاب التفسير، تفسير سورة الأحقاف، وقال صحيح الإسناد ولم يخرجاه، وقال في \"التلخيص\" للذهبي صحيح، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٦٥، ثلاثتهم من طريق عبد الله بن صالح، به، بنحوه.\nوأخرجه الطحاوي في \"مشكل الأثار\" ٧/ ١٢١، وابن حبان (ص ٤٩٢) رقم (٢٠٠٧) من \"موارد الظمآن\"، وأبو نعيم في \"الحلية\" ٥/ ١٣٧، ثلاثتهم من طريق معاوية بن صالح، به، بنحوه.\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٦٩، \"تفسير الخازن\" ٤/ ١٣١.\n(٢) وهو قوله تعالى: ﴿وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا﴾ [الجن، آية: ١٩].\n(٣) انظر: \"تفسير الطبري\" ٢٦/ ٣٣، \"الوجيز\" للواحدي ٢/ ٩٩٨، \"تفسير النسفي\" ٣/ ٣١٨.\n(٤) في (م) (ت): (الجن).\n(٥) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ٣٧١، \"الجامع\" للقرطبي ١٦/ ٢١٦، \"البحر\" لأبي حيان ٨/ ٦٧ ثلاثتهم زاد نسبتها لحبيب بن عبد الله بن الزبير.","vol":"24","page":140},{"text":"﴿وَلَّوْا إِلَى قَوْمِهِمْ مُنْذِرِينَ﴾ مخوّفين داعين بأمر النبي - ﷺ - (١).\n\n<span data-type=\"title\" id=toc-4946>٣٠ </span>- ﴿قَالُوا يَاقَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُسْتَقِيمٍ (٣٠)﴾\nقال عطاء: كان دينهم اليهودية لذلك قالوا: ﴿إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى﴾ (٢).\n\n<span data-type=\"title\" id=toc-4947>٣١ </span>- ﴿يَاقَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ﴾ يعني: محمّدًا - ﷺ - (٣).\n﴿وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ﴾ أي: ذنوبكم (٤) ﴿وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ﴾ قال ابن عبّاس - ﵁ -: فاستجاب لهم من قومهم نحوٌ من سبعين رجلًا من الجنّ، فرجعوا إلى رسول الله - ﷺ - فوافقوه بالبطحاء، فقرأ عليهم القرآن وأمرهم ونهاهم (٥).\nواختلف العلماء في حكم (٦) مؤمني الجنّ:\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٦٩، \"تفسير الخازن\" ٤/ ١٣١.\n(٢) ذكره البغوي في \"تفسيره\" ٧/ ٢٦٩، وابن الجوزي في \"زاد المسير\" ٧/ ٣٩٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢١٧.\n(٣) \"تفسير الطبري\" ٢٦/ ٣٤، \"الوسيط\" للواحدي ٤/ ١١٥، \"معالم التنزيل\" للبغوي ٧/ ٢٦٩.\n(٤) \"تفسير السمرقندي\" ٣/ ٢٣٧، \"معالم التنزيل\" للبغوي ٧/ ٢٦٩، \"زاد المسير\" لابن الجوزي ٧/ ٣٩٠.\n(٥) ذكره البغوي في \"تفسيره\" ٧/ ٢٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢١٧.\n(٦) ساقطة من (م)، وفي (ت): (حال).","vol":"24","page":141},{"text":"فقال (١) قوم (٢): ليس لمؤمني الجنّ ثواب إلاّ نجاتهم من (٣) النار، وتأوّلوا قوله تعالى: ﴿يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ﴾، وإلى هذا القول ذهب أبو حنيفة (٤).\n[٢٧٤٣] أخبرني الحسين بن محمّد (٥)، حدّثنا عبد الله بن يوسف (٦)، حدّثنا الحسين بن بختويه (٧)، حدّثنا عمرو بن ثور (٨)، وإبراهيم بن أبي سفيان (٩)، قالا: حدّثنا محمّد بن يوسف الفربابي (١٠)، حدّثنا سفيان (١١)، عن ليث (١٢)، قال: الجنّ ثوابهم أن يجاروا من النار، ثمّ يقال لهم: كونوا ترابًا مثل البهائم.\n_________\n(١) في (م): (فقالوا).\n(٢) ساقطة من (م).\n(٣) في (م) زيادة: (عذاب).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٧٠، \"الكشاف\" للزمخشري ٥/ ٥١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٧.\n(٥) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٦) عبد الله بن يوسف بن أحمد بن مالك، لم أجده.\n(٧) الحسين بن محمد بن بختويه الدينوري، وثقه الدارقطني.\n(٨) عمرو بن ثور الجُذامي القيسراني، لم يذكر بجرح أو تعديل.\n(٩) إبراهيم بن أبي سفيان معاوية بن ذكوان القيراني، لم يذكر بجرح أو تعديل.\n(١٠) أبو عبد الله الفريابي، ثقة فاضل، يقال: أخطأ في شيء من حديث سفيان، وهو مقدم فيه مع ذلك عندهم على عبد الرزاق.\n(١١) سفيان الثوري، ثقة حافظ، إمام، حجة، وكان ربما دلس.\n(١٢) ليث بن أبي سُلَيم بن زُنَيم القرشي مولاهم، أبو بكر الكوفي، صدوق اختلط جدًّا، ولم يتميز حديثه فترك. =","vol":"24","page":142},{"text":"وقال آخرون: إن كان عليهم العقاب في الإساءة، وجب أن يكون لهم الثواب في الإحسان مثل الإنس، وإليه ذهب مالك، وابن أبي ليلى رحمهما الله (١).\n[٢٧٤٤] أخبرني أبو عبد الله الثقفي الدينوري (٢) ﵀، أخبرنا أبو علي (٣) بن حبش المقرئ (٤)، حدّثنا محمّد بن عمران (٥)،\n_________\n= [٢٧٤٣] الحكم على الإسناد:\nالإسناد ضعيف، وذلك لحال ليث فقد ترك لعدم تميز حديثه، والإسناد فيه من لم أجد له ترجمة، وفيه من لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه ابن أبي الدنيا في كتابه \"الإشراف في منازل الأشراف\" (ص ٢٨٦) رقم (٣٨٧) من طريق سفيان، به بنحوه، وذكره: الخازن في \"تفسيره\" ٤/ ١٣١، والعيني في \"عمدة القاري\" ٢٣/ ٧٤ كتاب بدء الخلق، باب: ذكر الجن وثوابهم وعقابهم.\n(١) انظر: \"مفاتيح الغيب\" للرازي ٢٨/ ٢٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٨ - ٢١٧، \"التحرير والتنوير\" لابن عاشور ٢٦/ ٥٢ وزاد الأخيرين نسبة القول للشافعي.\nوهذا القول هو الذي رجحه جمهور المفسرين، مثل: الزمخشري في \"الكشاف\" ٥/ ٥١٢، وأبو حيان في \"البحر المحيط\" ٨/ ٦٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢١٧، وابن كثير في \"تفسيره\" ٧/ ٢٠٢، والبيضاوي في \"أنوار التنزيل\" ٢/ ٩٨٢، والقنوجي في \"فتح البيان\" ١٣/ ٣٨، والشنقيطي في \"أضواء البيان\" ٧/ ٢٦١.\n(٢) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٣) قوله (أبو علي) ليس في (م).\n(٤) الحسين بن محمد بن حبش، ثقة مأمون.\n(٥) محمد بن عمران لم أجده.","vol":"24","page":143},{"text":"حدّثنا ابن المقري (١) وأبو عبيد الله (٢)، قالا: حدّثنا العَدَني (٣)، عن سفيان (٤)، عن جويبر (٥)، عن الضحّاك (٦)، قال: الجنّ يدخلون الجنّة ويأكلون ويشربون (٧).\n\n<span data-type=\"title\" id=toc-4948>٣٢ </span>- ﴿وَمَنْ لَا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِنْ دُونِهِ أَوْلِيَاءُ أُولَئِكَ فِي ضَلَالٍ مُبِينٍ (٣٢)﴾\n\n<span data-type=\"title\" id=toc-4949>٣٣ </span>- قوله تعالى: ﴿أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ﴾\nولم يضعف عن إبداعهن، ولم يعجز عن اختراعهن (٨) ﴿بِقَادِرٍ﴾\n_________\n(١) محمد بن عبد الله بن يزيد القرشي العَدَوي، أبو يحيى بن أبي عبد الرحمن المقرئ المكي، ثقة.\n(٢) سعيد بن عبد الرحمن بن حسان القرشي المخزومي، ثقة.\n(٣) عبد الله بن الوليد بن ميمون الأموي مولاهم، أبو محمد المكي المعروف بالعدني، صدوق، ربما أخطأ.\n(٤) سفيان الثوري، ثقة حافظ، إمام، حجة، وكان ربما دلس.\n(٥) جويبر الأزدي، ضعيف جدا.\n(٦) الضحاك بن مُزاحم، صدوق، كثير الإرسال.\n(٧) [٢٧٤٤] الحكم على الإسناد:\nالإسناد ضعيف، وذلك لحال جويبر، والإسناد فيه أيضًا من لم أجده.\nتخريج الأثر: أخرجه أبو الشيخ في \"العظمة\" ٥/ ١٦٩٦ من طريق سفيان، به، بمثله، وعزاه السيوطي في \"الدر المنثور\" ٣/ ٣٦٠ لابن المنذر، وذكره: البغوي في \"تفسيره\" ٧/ ٢٧٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢١٨، والخازن في \"تفسيره\" ٤/ ١٣١.\n(٨) انظر: \"تفسير الطبري\" ٢٦/ ٣٥، \"معالم التنزيل\" للبغوي ٧/ ٢٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٨.","vol":"24","page":144},{"text":"قراءة العامة بالباء والألف على الاسم (١). واختلفوا في وجه دخول (الباء) فيه، قال (٢) أبو عبيدة، والأخفش: هي صلة، كقوله: ﴿تَنْبُتُ بِالدُّهْنِ﴾ (٣) (٤)، قال الحارث بن حلزة (٥):\nقبل ما اليوم بيّضَت بِعِيُونِ ... النّاس فيها تَعيُّطٌ (٦) وإبَاءُ (٧)\nأراد: بيَّضت عيون النّاس.\n_________\n(١) انظر: \"المبسوط\" لابن مهران (ص ٣٤٢)، \"تفسير الطبري\" ٢٦/ ٣٥، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٧٤ \"المهذب\" ٢/ ٣٣٥.\n(٢) في (م) و(ت): (فقال).\n(٣) المؤمنون: ٢٠.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة (ص ٢١٣)، \"معاني القرآن\" للأخفش (ص ٤٧٨)، \"زاد المسير\" لابن الجوزي ٧/ ٣٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٩.\n(٥) في (م): (حِلد).\n(٦) في هامش الأصل و(م): (تعتط).\n(٧) بيت من معلقته التي مطلعها: اذنتنا ببينها أسماء ...، انظر \"ديوان الحارث\" (ص ٣)، وفيه (تغيظ) بدل (تعيط).\nومعنى البيت \"يقول: قبل اليوم عظم شأننا على الناس حتى أعمتهم وغطت على أبصارهم، وقوله (فيها تعيط)\nيحتمل معنيين: أحدهما أن يكون من قولهم (اعتاطت الناقة) إذا لم تحمل وامتنعت من الفحل أي: فعزَّتنا تمنعنا من أن نستضام، والمعنى الآخر أن يكون من قولهم (رجل أعيط وامرأة عيطاء) إذا كانا طويلين فيكون المعنى على هذا: لنا عزة طويلة غير ناقصة ولنا إباء.","vol":"24","page":145},{"text":"وقال الكسائي، والفراء: فيه جواب (١) الاستفهام، والجحد في أوّل الكلام، كقوله: ﴿أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ﴾ (٢)، والعرب تدخلها في الجحود، إذا كانت رافعة لما قبلها (٣)، كقول الشاعر (٤):\nفما رجفتْ (٥) بجانبهِ ركابٌ ... حكيمُ بن المسيَّبِ مُنتَهاها\nوقرأ الأعرج، وعاصم الجحدري، وابن أبي إسحاق، ويعقوب (يقدر) بالياء من غير ألف على الفعل (٦)، واختاره أبو حاتم لأن دخول الباء في خبر (إن) قبيح (٧)، واختار أبو عبيد قراءة العامّة، لأنّها في قراءة عبد الله (٨) - ﵁ - ﴿قَادِرٌ﴾ (٩).\n_________\n(١) في (م) و(ت): (الباء فيه خلف).\n(٢) يس: ٨١.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٥٦، \"تفسير الطبري\" ٢٦/ ٣٥ ولم ينسبه، \"معالم التنزيل\" للبغوي ٧/ ٢٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٩ وزاد نسبته للزجاج.\n(٤) البيت من قصيدة للقحيف العقيلي، يمدح بها حكيم بن المسيب القشيري. انظر: \"خزانة الأدب\" لعبد القادر البغدادي ١٠/ ٢٧٨ وفيه (رجعت) بدل (رجفت).\n(٥) في هامش الأصل: (وجعت). وفي (ت): (رجعت).\n(٦) \"المبسوط\" لابن مهران (ص ٣٤٢)، \"التبصرة\" لابن فارس الخياط (ص ٤٩٩)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٩.\n(٧) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ٣٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٩، \"فتح القدير\" للشوكاني ٥/ ٣٥.\n(٨) قوله ﴿أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ﴾ إلى (عبد الله) ساقط من (م).\n(٩) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٩، \"فتح القدير\" للشوكاني ٥/ ٣٥.","vol":"24","page":146},{"text":"﴿عَلَى أَنْ يُحْيِيَ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-4950>٣٤ </span>- ﴿وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ﴾\nفيقال لهم: ﴿أَلَيْسَ هَذَا بِالْحَقِّ قَالُوا بَلَى وَرَبِّنَا قَالَ﴾ لهم المقدّر (١) بذلك (٢) ﴿فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ﴾.\n\n<span data-type=\"title\" id=toc-4951>٣٥ </span>- قوله تعالى: ﴿فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ﴾\nقال ابن عبّاس - ﵄ -: ذوو الحزم (٣) (٤).\nوقال (٥) ضحّاك: ذوو الجدّ والصّبر (٦).\nوقال (٧) القرظي: الرأي والصواب (٨).\nواختلفوا فيهم:\nفقال ابن زيد: كلّ الرسل كانوا أُولي (٩) عزم، لم يتّخِذِ الله تعالى\n_________\n(١) في (ت): (المقرر).\n(٢) انظر: \"تفسير الطبري\" ٢٦/ ٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٩.\n(٣) في (م): (ذوا الجزم والصبر).\n(٤) ذكره البغوي في \"تفسيره\" ٧/ ٢٧١، وابن الجوزي في \"زاد المسير\" ٧/ ٣٩٢ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٢٠ وزاد هو والذي قبله (والصبر).\n(٥) من (م).\n(٦) ذكره البغوي في \"تفسيره\" ٧/ ٢٧١، والخازن في \"تفسيره\" ٤/ ١٣٢.\n(٧) من (م).\n(٨) لم أجده.\n(٩) في (م): (ذوي).","vol":"24","page":147},{"text":"رسولًا، إلاّ كان ذا عزمٍ (١). وهو اختيار علي بن مهدي الطبري، قال: وإنّما دخلت (مِن) للتجنيس لا للتبعيض؛ كما يقال: اشتريت أكسية من الخَزِّ (٢)، وأرديةً من البَزِّ (٣) (٤). حكاها شيخنا (٥) أبو القاسم بن حبيب عنه.\nوقال بعضهم: كلّ الأنبياء ﵈ أُولو عزم (٦)، إلاّ يونس -﵇-، ألا ترى أنّ نبيّنا - ﷺ - نهى عن أن يكون مثله، لخِفّة وعجلةٍ ظهرت منه (٧) حين ولّى من (٨) قومه مُغَاضبًا، فابتلاه الله تعالى بثلاث: سلّط عليه العمالقة حتى أغاروا على أهله وماله، وسلّط الذئب على ولْدِهِ فأكلهم، وسلّط الحوت عليه فابتلعه (٩).\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٦/ ٣٧ بنحوه، وذكره بنحوه الماوردي في \"النكت والعيون\" ٥/ ٢٨٨، البغوي في \"تفسيره\" ٧/ ٢٧١، والقرطبي ١٦/ ٢٢٠.\n(٢) الخَزُّ: من الثياب ما يُنسجُ من صوف وِإبْرَيْسَم، وما ينسج من إِبْرَيْسَم خالص. انظر \"المعجم الوسيط\" ١/ ٢٣١.\n(٣) البَزُّ: نوع من الثياب، والسلاح. انظر \"المعجم الوسيط\" ١/ ٥٤.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ٣٧٦ مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٠.\n(٥) ساقط من (م).\n(٦) في (ت): (العزم).\n(٧) في (م): (فيه).\n(٨) في (م): (عن).\n(٩) ذكر هذا القول بنحوه البغوي في \"تفسيره\" ٧/ ٢٧١، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٢٠ - ٢٢١.","vol":"24","page":148},{"text":"[٢٧٤٥] سمعت أبا منصور الحمشاذي (١) يحكيها، عن أبي بكر الرازي (٢)، عن أبي القاسم الحكيم (٣) (٤).\nوقيل (٥): هم نجباء الرّسل المذكورين (٦) في سورة الأنعام، وهم ثمانية عشر، وهو اختيار (٧) الحسين بن الفضل، قال: لقوله في عقبه ﴿أُولَئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ﴾ (٨).\nوقال الكلبي: هم الذين أُمروا بالقتال، فأظهروا المكاشفة، وجاهروا (٩) الكفرة بالبراءة، وجاهدوهم (١٠).\n_________\n(١) محمد بن عبد الله بن حمشاذ النيسابوري، قال عنه السبكي: الإمام علمًا ودينًا.\n(٢) محمد بن عبد الله بن عبد العزيز بن شاذان الرازي، ما هو بمؤتمن.\n(٣) إسحاق بن محمد بن إسماعيل، أبو القاسم، الحكيم السمرقندي، من الزهاد، ولم يذكر بجرح أو تعديل.\n(٤) [٢٧٤٥] الحكم على الإسناد:\nفيه الحكيم، لم يذكر بجرح أو تعديل.\n(٥) في (ت): (قال).\n(٦) في (م): (المذكورين).\n(٧) في الأصل زيادة (أبي)، والمثبت من (م) و(ت).\n(٨) الأنعام: ٩٠. وذكره: البغوي في \"تفسيره\" ٧/ ٢٧١ ولم يذكر اختيار الحسين بن الفضل،، وابن الجوزي في \"زاد المسير\" ٧/ ٣٩٣، \"فتح القدير\" للشوكاني ٥/ ٣٦.\n(٩) في (ت): (وجاهدوا).\n(١٠) ذكره بنحوه: الواحدي في \"الوسيط\" ٤/ ١١٦ وزاد نسبته للسدي، والبغوي في \"تفسيره\" ٧/ ٢٧١، وابن الجوزي في \"زاد المسير\" ٧/ ٣٩٢ وزاد نسبته للسدي، وابن عادل في \"اللباب\" ١٧/ ٤٢٠.","vol":"24","page":149},{"text":"[٢٧٤٦] وأخبرني أبو عبد الله بن فنجويه (١) ﵀، عن أبي علي حبش المقرئ (٢)، قال: قال بعض أهل العلم: أولو العزم اثنا (٣) عشر نبيًّا أُرسلوا إلى بني إسرائيل بالشام فعصوهم، فأوحى الله تعالى إلى الأنبياء ﵈: إنّي مرسل عذابي على عصاة بني إسرائيل. فشق ذلك عليهم صلوات الله عليهم، فأوحى الله -﷿- إليهم أن اختاروا لأنفسكم، إن شئتم (٤) أنزلت بكم العذاب وأنجيت بني إسرائيل، وإن شئتم أنجيتكم وأنزلت العذاب (٥) ببني إسرائيل؛ فتشاوروا بينهم، فاجتمع رأيهم على أن ينزل بهم العذاب وينجي بني إسرائيل، فأنجى الله تعالى بني إسرائيل وأنزل بأولئك العذاب، وذلك أنه سلّط عليهم ملوك الأرض، فمنهم من نُشر بالمناشير، ومنهم من سُلخ جلد رأسه ووجهه، ومنهم من رُفع على الخشب، ومنهم من أُحرق بالنّار (٦) (٧).\n_________\n(١) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش، ثقة مأمون.\n(٣) في (م): (اثني).\n(٤) في الأصل: شئت، والمثبت من (م) و(ت).\n(٥) ساقط من (ت).\n(٦) في (م) زيادة: (وصلى الله عليهم أجمعين).\n(٧) [٢٧٤٦] الحكم على الإسناد:\nضعيف، وعلته: أن فيه راوٍ مجهول.\nالتخريج:\nلم أجده مخرجا عند غير المصنف، وذكره أبو الليث في \"تفسيره\" ٣/ ٢٣٧ =","vol":"24","page":150},{"text":"وقيل هم ستّة: نوح، وهود، وصالح، ولوط، وشعيب، وموسى (١)، وهم المذكورون على النسق في سورة الأعراف والشعراء (٢).\nوقيل هم (٣) أصحاب الشرائع، وهم خمسة: نوح، وإبراهيم، وموسى، وعيسى، ومحمّد (﵈) (٤) (٥).\nوقال مقاتل: أولو العزم ستّة: نوح صبر على أذى قومه فكانوا (٦) يضربونه حتّى يغشى عليه -﵇-، وإبراهيم صبر على النّار -﵇-، وإسحاق صبر على الذبح -﵇- (٧)، ويعقوب صبر على فقد ولده\n_________\n= مختصرًا، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٢١ بنحوه، وعلق عليه بقوله: (والله أعلم).\n(١) في (م) زيادة: (صلى الله عليهم أجمعين). وفي (ت): (﵈).\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٠.\n(٣) من (ت).\n(٤) في (ت): (عليهم الصلاة والسلام).\n(٥) أخرج الطبري في \"تفسيره\" ٢٦/ ٣٧ بنحوه عن عطاء، وذكره البغوي في \"تفسيره\" ٧/ ٢٧٢ عن ابن عباس وقتادة، وابن الجوزي في \"زاد المسير\" ٧/ ٣٩٢ بنحوه عن ابن عباس ومجاهد وقتادة وعطاء وابن السائب، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٢٠ عن مجاهد.\nتعليق: وهذا أشهر الأقوال على اعتبار أن (من) للتبعيض، انظر: \"إيجاز البيان\" للنيسابوري ٢/ ١٩٢، و\"تفسير ابن كثير\" ٧/ ٢٠٤، و\"نظم الدرر\" للبقاعي ٧/ ١٤٤، و\"أضواء البيان\" للشنقيطي ٧/ ٢٦٦.\n(٦) في (م): (وكانوا).\n(٧) هذا على قول من قال: أن الذبيح هو إسحاق -﵇-. =","vol":"24","page":151},{"text":"وذهاب بصره -﵇-، ويوسف صبر في البئر والسجن -﵇-، وأيّوب صبر على ضرّه -﵇- (١).\nوقال الحسن البصري: هم أربعة: إبراهيم، وموسى، وداود، وعيسى ﵈، فأما إبراهيم -﵇- فعزمه أنه قيل له: ﴿أَسْلِمْ﴾ فقال: ﴿أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ﴾ (٢)، ثمّ إنه ابتلي في ماله، وولده، ووطنه، ونفسه، فَوجِدَ صادقًا وافيًا في جميع ما اُبتلي به، وأمّا موسى -﵇-، فعزمه حين قال له قومه: ﴿إِنَّا لَمُدْرَكُونَ * قَالَ كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ﴾ (٣)، وأمّا داود -﵇- فعزمه أنّه أخطأ خطيئة (٤)، فنُبّه عليها، فبكي أربعين سنة على خطيئته حتّى نبتت من دموعه شجرة (٥)، وقعد تحت ظلّها، وأمّا عيسى -﵇- فعزمه أنّه لم يضع في\n_________\n= ومن العلماء من رجح كون الذبيح هو إسماعيل -﵇-، قال شيخ الإسلام ابن تيمية: \" .. لكن الذي يجب القطع به أنه إسماعيل، وهذا الذي عليه الكتاب والسنة والدلائل المشهورة، وهو الذي تدل عليه التوراة التي بأيدي أهل الكتاب انظر: \"مجموع الفتاوى\" لابن تيمية ٤/ ٣٣١، ووافقه الإمام أحمد في \"الزهد\" (ص ٣٩١)، وابن القيم في \"زاد المعاد\" ١/ ٧١، وابن كثير في \"تفسيره\" ٧/ ٢١، والسيوطي في \"الحاوي\" ٢/ ٣٥، وا بن عاشور في \"التحرير والتنوير\" ٢٣/ ١٤٩، والحافظ الحكمي في \"معارج القبول\" ٢/ ٦٨٠، والشنقيطي في \"أضواء البيان\" ٦/ ٦٩١.\n(١) ذكره بنحوه الواحدي في \"الوسيط\" ٤/ ١١٦، والبغوي في \"تفسيره\" ٧/ ٢٧٢، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٢٠.\n(٢) البقرة: ١٣١.\n(٣) الشعراء: ٦١ - ٦٢.\n(٤) في (ت): (الخطيئة).\n(٥) في (ت): (الشجرة).","vol":"24","page":152},{"text":"الدُّنيا (١) لَبِنَة على لَبِنة، وقال: إنها معبر فاعبرُوها، ولا تعمروها، فكان الله تعالى يقول لرسوله - ﷺ - ﴿فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ﴾ أي كن صادقًا فيما ابتليت به مثل صدق إبراهيم -﵇-، واثقًّا بنصرة مولاك مثل ثقة موسى -﵇-، مهتمًّا لما سلف من هفواتك مثل اهتمام داود -﵇-، زاهدًا في الدنيا مثل زهد عيسى -﵇- (٢).\n[٢٧٤٧] وحدّثنا الإمام (٣) أبو منصور محمّد بن عبد الله (٤) الحمشاذي (٥) ﵀ لفظًا، أخبرنا أبو عمرو محمد بن محمّد ابن أحمد القاضي (٦)، أخبرنا أبو عبد الرحمن (٧)، أخبرنا ابن أبي الربيع (٨)، أخبرنا عبد الرزاق (٩)، أخبرنا معمر (١٠)، عن قتادة (١١)\n_________\n(١) قوله (في الدنيا) ليس في (م).\n(٢) ذكره الزمخشري في \"الكشاف\" ٥/ ٥١٣ بنحوه مختصرا ولم ينسبه، والرازي في \"تفسيره\" ٢٨/ ٣٢ بنحوه ولم ينسبه، والقرطبي في \"الجامع\" ١٦/ ٢٢١.\n(٣) قوله (الإمام) ليس في (م).\n(٤) قوله (محمد بن عبد الله) ليس في (م).\n(٥) أبو منصور النيسابوري قال عنه السبكي: الإمام علمًا ودينًا.\n(٦) لم أجده.\n(٧) زكريا بن يحيى بن إياس بن سلمة السِّجزي، أبو عبد الرحمن، المعروف بخياط السنة، ثقة حافظ.\n(٨) الحسن بن يحيى بن الجعد بن نشيط العبدي، أبو علي بن أبي الربيع الجرجاني، صدوق.\n(٩) عبد الرزاق بن همام، ثقة حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(١٠) معمر بن راشد، ثقة ثبت، فاضل.\n(١١) قتادة بن دعامة، ثقة ثبت.","vol":"24","page":153},{"text":"في قوله تعالى: ﴿فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ﴾ قال: نوح، وإبراهيم، وموسى، وعيسى صلوات الله عليهم (١).\n[٢٧٤٨] وحدثنا أبو منصور الحمشاذي (٢) ﵀ (٣) أخبرنا أبو عبد الله محمّد بن يوسف الدقّاق (٤)، أخبرنا الحسن بن محمّد ابن جابر (٥)، حدّثنا عبد الله بن هاشم (٦)، حدّثنا وكيع (٧)، عن أبي جعفر الرازي (٨)، عن الربيع بن (٩) أنس (١٠)، عن أبي العالية (١١): ﴿فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ﴾ قال: كانوا ثلاثة: إبراهيم،\n_________\n(١) [٢٧٤٧] الحكم على الإسناد:\nرجاله ثقات عدا (ابن أبي الربيع) صدوق، وفيه من لم تتبين لي عدالته (شيخ المصنف)، وفي الإسناد من لم أجد له ترجمة.\nتخريج الأثر:\nأخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢١٩.\n(٢) أبو منصور النيسابوري الحمشاذي، الإمام علمًا ودنيًا.\n(٣) قوله (﵀) ليس في (م).\n(٤) محمد بن يوسف، لم أجده.\n(٥) الحسن بن محمد بن جابر السَّعتري، أبو علي، صدوق.\n(٦) عبد الله بن هاشم بن حيان العبدي، ثقة صاحب حديث.\n(٧) وكيع بن الجرَّاح، ثقة حافظ عباد.\n(٨) أبو جعفر الرازي التميمي مولاهم، يقال: اسمه عيسى بن أبي عيسى ماهان، وقيل: عيسى بن أبي عيسى عبد الله بن ماهان، صدوق سيّئ الحفظ.\n(٩) (عن) هكذا في الأصل و(م) والمثبت من هامش الأصل و(ت).\n(١٠) الربيع بن أنس البصري الخراساني، صدوق، له أوهام، ورمي بالتشيع.\n(١١) رُفَيع بن مهران، ثقة، كثير الإرسال.","vol":"24","page":154},{"text":"ونوح، وهود، ومحمّد رابعهم (صلوات الله عليهم أجمعين)، أُمر أن يصبر كما صبروا (١).\n[٢٧٤٩] أخبرنا الحسين بن (٢) فنجويه (٣) ﵀، حدّثنا محمّد ابن عبد الله بن برزة (٤)، حدّثنا الحارث بن أبي أُسامة (٥)، حدّثنا داود ابن (٦) المحسر (٧)، حدّثنا سليمان بن الحكم (٨)، عن الأحوص (٩) بن\n_________\n(١) [٢٧٤٨] الحكم على الإسناد:\nإسناده فيه شيخ المؤلف، لم يذكر بجرح أو تعديل، وأبو عبد الله الدَّقاق لم أجد له ترجمة.\nتخريج الأثر: لم أجد من أخرجه غير المصنف، وذكره: الماوردي في \"النكت والعيون\" ٥/ ٢٨٨، والشوكاني في \"فتح القدير\" ٥/ ٣٩.\n(٢) في (ت) زيادة: (محمد بن).\n(٣) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٤) محمد بن عبد الله، لم يحمد أمره.\n(٥) الحَارِثُ بنُ مُحَمَّدِ بنِ أَبِي أُسَامَةَ، أَبُو مُحَمَّدٍ التَّمِيْمِيُّ مَوْلاهُمْ البَغْدَادِيّ، صدوق لا بأس به.\n(٦) في (ت) زيادة: (أبي).\n(٧) داود بن المُحَبَّر بن قَحذَم بن سليمان الطائي، ويقال: الثقفي البكراوي، أبو سليمان البصري، متروك.\n(٨) سليمان بن الحكم بن عوانة الكلبي قال عنه النسائي: (متروك الحديث)، وقال يحيى بن معين: (ليس بشيء)، وقال الذهبي: (واه باتفاقهم).\nانظر: \"الضعفاء والمتروكين\" للنسائي (ص ٤٨/ ت ٢٤٨)، \"الجرح والتعديل\" (٤/ ١٠٧/ ت ٤٧٩)، المغني في \"الضعفاء\" ١/ ٤٠٠.\n(٩) في (م): (الأخوص).\nوهو: أحوص بن حكيم بن عُمِير، ضعيف الحفظ.","vol":"24","page":155},{"text":"حكيم، عن كدب الحبر (١)، قال: في جنّة عدن مدينة من لؤلؤة (٢) بيضاء، تكلّ عنها (٣) الأبصار، لم يرها نبي مرسل ولا ملك مُقرَّب، أعدّها الله -﷿- لأُولي العزم من الرُّسل والشهداء والمجاهدين، لأنّهم فَضَلوا (٤) الناس عقلًا وحلمًا وإناة ولبًّا (٥).\n﴿وَلَا تَسْتَعْجِلْ﴾ العذاب (٦) ﴿لَهُمْ﴾ فإنّه (٧) نازل بهم لا محالة (٨) ﴿كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ﴾ من العذاب في الآخرة (٩) ﴿لَمْ يَلْبَثُوا﴾ في الدُّنيا ﴿إِلَّا سَاعَةً مِنْ نَهَارٍ﴾ يعني في جنب يوم القيامة (١٠)، وقيل:\n_________\n(١) كعب بن ماتع الحميري، أبو إسحاق، المعروف بكعب الأحبار، ثقة.\n(٢) في (ت): (لؤلؤ).\n(٣) في (م): (عليها).\n(٤) في (ت) زيادة: (على).\n(٥) [٢٧٤٩] الحكم على الإسناد:\nضعيف جدًا، لأن فيه ضعفاء ومتروكين.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٦/ ٦ من طريق محمد بن عبد الله، به، بنحوه.\n(٦) انظر: \"تفسير الطبري\" ٢٦/ ٣٧، \"الوجيز\" للواحدي ٢/ ٩٩٩، \"تفسير\" البغوي ٧/ ٢٧٢.\n(٧) في (م): (فإنهم).\n(٨) انظر: \"تفسير الطبري\" ٢٦/ ٣٧، \"معالم التنزيل\" للبغوي ٧/ ٢٧٢، \"تفسير النسفي\" ٣/ ٣٢٠.\n(٩) انظر: \"الوجيز للواحدي\" ٢/ ٩٩٩، \"معالم التنزيل\" للبغوي ٧/ ٢٧٣، \"تفسير الخازن\" ٤/ ١٣٢.\n(١٠) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٣.","vol":"24","page":156},{"text":"لأنّه ينسيهم هول ما عاينوا قدر ما مكثوا (١) في الدّنيا (٢)، ثمّ قال ﴿بَلَاغٌ﴾ أي هذا القرآن (٣) وما ذكر فيه من البيان بلاغ بلغكم محمّد - ﷺ - عن الله -﷿- (٤)، دليله ونظيره في آخر سورة إبراهيم ﵇ (٥) ﴿هَذَا بَلَاغٌ لِلنَّاسِ﴾ (٦) (٧).\n﴿فَهَلْ يُهْلَكُ﴾ بالعذاب إذا نزل (٨) ﴿إِلَّا الْقَوْمُ الْفَاسِقُونَ﴾ الخارجون عن أمر الله -﷿- (٩).\n[٢٧٥٠] أخبرنا الحسين بن محمّد بن عبد الله الحديثي (١٠) ﵀ حدّثنا سعد بن محمّد بن إسحاق الصيرفي (١١)، حدّثنا محمّد بن\n_________\n(١) في (م): (مكنهم).\n(٢) انظر: \"تفسير الطبري\" ٢٦/ ٣٧، \"الوجيز\" للواحدي ٢/ ٩٩٩.\n(٣) في (م) زيادة: (بلاغ).\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ٩٩٩، \"معالم التنزيل\" للبغوي ٧/ ٢٧٣، \"تفسير الخازن\" ٤/ ١٣٢.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٣.\n(٦) قوله ﴿هَذَا بَلَاغٌ لِلنَّاسِ﴾ ليس في (م) و(ت).\n(٧) إبراهيم: ٥٢.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٧٣، \"تفسير الخازن\" ٤/ ١٣٢.\n(٩) انظر: \"الوسيط\" للواحدي ٤/ ١١٧، \"معالم التنزيل\" للبغوي ٧/ ٢٧٣، \"الجامع لأحكام القرآن\" ١٦/ ٢٢٣ ونسبه لابن عباس وغيره، \"تفسير الخازن\" ٤/ ١٣٢.\n(١٠) الحسين بن محمد ابن فنجويه، ثقة كثير الرواية للمناكير.\n(١١) في (م): (سعيد).\nوهو: سعد بن محمد بن إسحاق، أبو إسحاق، المعروف بابن أبي العباس الصيرفي. =","vol":"24","page":157},{"text":"عثمان بن أبي شيبة (١)، حدّثنا مِنجاب بن الحارث (٢)، حدّثنا علي بن مسهر (٣)، حدّثنا ابن أبي ليلى (٤) (٥) عن الحكم (٦) عن سعيد بن جبير (٧)، عن ابن عبّاس - ﵁ -، قال: إذا عسر على المرأة ولدها، فلتكتب (٨) هاتين الآيتين (٩) في صحفة (١٠)، ثمّ تُغسّل (١١)، ثمّ تسقى (١٢) منها: (بسم الله الرّحمن الرّحيم لا إله إلاّ الله (١٣) الحليم\n_________\n= قال الخطيب البغدادي: سألت أبا بكر البرقاني، وأبا نعيم الحافظ الأصبهاني عن سعد بن محمد الصيرفي فقالا: ثقة، (ت ٣٦٥ هـ). انظر: \"تاريخ بغداد\" ٩/ ١٢٨.\n(١) محمد بن عثمان بن أبي شيبة، أبو جعفر العبسي الكوفي، مختلف فيه، مشاه بعضهم وكذبه آخرون.\n(٢) منجاب بن الحارث بن عبد الرحمن التميمي، أبو محمد الكوفي، ثقة.\n(٣) علي بن مُسهِر القُرشي، أبو الحسن الكوفي، ثقة، له غرائب بعدما أضر.\n(٤) محمد بن عبد الرحمن بن أبي ليلى الأنصاري، أبو عبد الرحمن الكوفي، صدوق سيئ الحفظ جدا.\n(٥) في (م): (علي).\n(٦) الحكم بن عُتَيبة الكندي مولاهم، الكوفي، ثقة ثبت، إلا أنه ربما دلس.\n(٧) سعيد بن جبير بن هشام الأسدي الوالبي مولاهم، الكوفي، ثقة ثبت فقيه.\n(٨) في (م) و(ت): (فليكتب).\n(٩) في (م) و(ت) زيادة: (والكلمتين).\n(١٠) في (م) و(ت): (صحيفة).\n(١١) في (ت): (يغسل).\n(١٢) في (ت): (يسقى).\n(١٣) في (ت): (هو).","vol":"24","page":158},{"text":"الكريم، سبحان رب السماوات السبع (١) ورب العرش العظيم ﴿كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا (٤٦)﴾ (٢) (٣).\n_________\n(١) قوله (السبع) ليس في (م).\n(٢) النازعات: ٤٦.\n(٣) [٢٧٥٠] الحكم على الإسناد:\nضعيف، وعلته: ابن أبي ليلى سيئ الحفظ.\nالتخريج:\nأخرجه ابن أبي شيبة في \"مصنفه\" ٥/ ٤٣٣ من طريق علي بن مسهر، به، بنحوه، وأبو بكر أحمد بن مروان في \"المجالسة وجواهر العلم\" ٥/ ١٧٠ رقم (١٩٩٦)، وابن السني في \"عمل اليوم والليلة\" (ص ٥٧٦)، والبيهقي في \"الدعوات الكبير\" ٢/ ٢٨٢ باب: ما يقول إذا عسر على المرأة ولدها، ثلاثتهم من طريق ابن أبي ليلى، به، بنحوه، إلا أن ابن السني رواه مرفوعًا.","vol":"24","page":159},{"text":"<span data-type=\"title\" id=toc-4952>٤٧ - سُورَة مُحمَّدْ</span>","vol":"24","page":161},{"text":"سُورَةُ مُحَمَّد (١) - ﷺ -\nمدنية، وهي ألفان وثلاثمائة وتسعة وأربعون حرفًا، وخمسمائة وتسع وثلاثون كلمة، وثمان وثلاثون آية (٢).\n[٢٧٥١] أخبرني أبو الحسن محمّد بن القاسم (٣) الفارسي (٤) بقراءتي عليه، أخبرنا أبو عمرو إسماعيل بن نُجيد بن أحمد بن يوسف السلمي ﵀ (٥)، حدثنا أبو عبد الله محمّد بن إبراهيم بن سعيد البُوشنجي (٦)، حدّثنا سعيد بن حفص (٧)، قال: قرأت على مِعقل بن عبيد الله (٨)،\n_________\n(١) وتسمى أيضًا سورة القتال، انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٣، \"تفسير ابن كثير\" ٧/ ٢٠٥، \"الإتقان\" للسيوطي (ص ١٤٧).\nانظر: \"معاني القرآن\" للنحاس ٦/ ٤٥٧، \"الوسيط\" للواحدي ٤/ ١١٨، \"تفسير ابن كثير\" ٧/ ٢٠٥، \"البحر المحيط\" ٨/ ٧٣.\nقلت: وقد حكى القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٢٣ عن الثعلبي أنها مكية، والمثبت في \"تفسير الثعلبي\" خلاف ما حكاه القرطبي.\n(٢) انظر: \"البيان\" للداني (ص ٢٢٨)، \"منار الهدى\" للأشموني (ص ٢٥٩)، \"اللباب\" لابن عادل ٧/ ٤٢٤.\n(٣) في (م): بن إسحاق. وزاد في (ت): بن أحمد.\n(٤) وهو النيسابوري، لم يذكر بجرح أو تعديل.\n(٥) إسماعيل هو النيسابوري، وثقه ابن الجوزي.\n(٦) أبو عبد الله الفقيه الأديب، ثقة حافظ فقيه.\n(٧) أبو عمرو الحراني، صدوق، تغير في آخر عمره.\n(٨) مَعْقِل بن عبيد الله الجزري، أبو عبد الله الحراني، صدوق يخطئ.","vol":"24","page":163},{"text":"عن عكرمة بن خالد (١)، عن سعيد بن جبير (٢)، عن ابن عبّاس - ﵄ -، عن أُبي بن كعب - ﵁ -، قال: قال رسول الله - ﷺ -: \"من قرأ سورة محمّد - ﷺ - كان حقًّا على الله -﷿- (٣) أن يسقيه من أنهار الجنّة\" (٤).\n_________\n(١) عكرمة بن خالد بن العاص المخزومي القرشي، ثقة.\n(٢) ثقة ثبت.\n(٣) من (ت).\n(٤) [٢٧٥١] الحكم على الإسناد:\nالحديث موضوع كما تقدم غير مرة، وهذا الإسناد فيه شيخ المصنف لم يذكر بجرح أو تعديل، وسعيد صدوق تغير في آخر عمره، ومعقل صدوق يخطئ، ومحمد بن إبراهيم: لا أدري سماعه من سعيد قبل الاختلاط أم بعده.\nالتخريج:\nتقدم مرارًا في أوائل السور.","vol":"24","page":164},{"text":"قوله تعالى:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4953>١ </span>- ﴿الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ أَضَلَّ أَعْمَالَهُمْ (١)﴾\nأي (١): أبطلها ولم يقبلها <span data-type=\"title\" id=toc-4954>(٢)</span>. قال الضحّاك: أبطل كيدهم ومكرهم بالنبي - ﷺ -، وجعل الدائرة عليهم (٣).\n\n٢ - ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَى مُحَمَّدٍ وَهُوَ الْحَقُّ مِنْ رَبِّهِمْ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ (٢)﴾\nحالهم (٤)، وجمعُهُ بالاتٌ (٥).\nقال سفيان الثوري: ﴿وَآمَنُوا بِمَا نُزِّلَ عَلَى مُحَمَّدٍ﴾ يعني: لم يخالفوه في شيء (٦). قال ابن عبّاس - ﵄ -: ﴿الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ﴾ أهل\n_________\n(١) من (م).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٧٧، \"تفسير الخازن\" ٤/ ١٣٣، \"اللباب\" لابن عادل ١٧/ ٤٢٤.\n(٣) ذكره: البغوي في \"تفسيره\" ٧/ ٢٧٧، والقرطبي في \"الجامع\" ١٦/ ٢٢٣.\n(٤) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٠، والطبري في \"تفسيره\" ٢٦/ ٣٩ كلاهما عن قتادة، وعزاه السيوطي في \"الدر\" ٦/ ١٩ إلى عبد بن حميد بلفظ أصلح حالهم.\n(٥) انظر: \"تفسير الطبري\" ٢٦/ ٣٩ وذكر أن العرب لا تجمعه إلا للضرورة الشعرية، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٨٣ وذكر أن هذا الجمع شاذ، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٤ ووافق الطبري.\n(٦) ذكره البغوي في \"تفسيره\" ٧/ ٢٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٢٤، وابن عادل في \"اللباب\" ١٧/ ٤٢٥.","vol":"24","page":165},{"text":"مكّة، ﴿وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾ الأنصار (١).\n\n<span data-type=\"title\" id=toc-4955>٣ </span>- ﴿ذَلِكَ بِأَنَّ الَّذِينَ كَفَرُوا اتَّبَعُوا الْبَاطِلَ﴾ الشياطين (٢)\n﴿وَأَنَّ الَّذِينَ آمَنُوا اتَّبَعُوا الْحَقَّ مِنْ رَبِّهِمْ﴾ يعني: القرآن (٣) ﴿كَذَلِكَ يَضْرِبُ اللَّهُ﴾ يبيّن الله) <span data-type=\"title\" id=toc-4956>(٤) </span>(٥) ﴿لِلنَّاسِ أَمْثَالَهُمْ﴾ أشكالهم (٦).\n\n٤ - ﴿فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ﴾ من أهل الحرب (٧)\n﴿فَضَرْبَ﴾ نُصب على الإغراء (٨) ﴿الرِّقَابِ﴾ الأعناق (٩)، واحدتها: رقبة ﴿حَتَّى إِذَا أَثْخَنْتُمُوهُمْ﴾ أي: قهرتموهم وغلبتموهم،\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٦/ ٣٩، والحاكم في \"المستدرك\" ٢/ ٤٩٦ رقم (٣٧٠٣/ ٨٤٠) بنحوه، وقال: صحيح الإسناد ولم يخرجاه وقال الذهبي: صحيح. وزاد السيوطي في \"الدر\" ٦/ ١٩ عزوه للفريابي وعبد بن حميد وابن المنذر وابن أبي حاتم وابن مردويه.\n(٢) ليست في (م)، وهذا المعنى ورد في أثرٍ أخرجه الطبري في \"تفسيره\" ٢٦/ ٤٠ عن مجاهد، وزاد السيوطي في \"الدر\" (٦/ ٢٠) عزوه لعبد بن حميد.\n(٣) انظر: \"الوجيز\" للواحدي ٢/ ١٠٠٠، \"معالم التنزيل\" للبغوي ٧/ ٢٧٧، \"اللباب\" لابن عادل ١٧/ ٤٢٦.\n(٤) ما بين القوسين ليس في (م).\n(٥) انظر: \"تفسير النسفي\" ٣/ ٣٢٢، \"تفسير ابن كثير\" ٧/ ٢٠٥، \"فتح القدير\" للشوكاني ٥/ ٤٠.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٧٧، \"اللباب\" لابن عادل ١٧/ ٤٢٧.\n(٧) انظر: \"تفسير الطبري\" ٢٦/ ٤٠.\n(٨) انظر: \"معاني القرآن\" للفراء ٣/ ٥٧، \"إعراب القرآن\" للنحاس ٤/ ١٧٩، \"إيجاز البيان\" للنيسابوري ٢/ ٧٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٥.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٧٨.","vol":"24","page":166},{"text":"وصاروا أسرى في أيديكم (١) ﴿فَشُدُّوا الْوَثَاقَ﴾ كي لا يُفلِتوا منكم (٢)، فيهربوا ﴿فَإِمَّا مَنًّا بَعْدُ﴾ عليهم بَعْدَ الأسر، بإطلاقكم إيّاهم من غير عوض، ولا فدية (٣).\n﴿وَإِمَّا فِدَاءً﴾ ونصبا بإضمار الفعل، مجازه: فإمّا أن تمنّوا عليهم منًّا، وإمّا (٤) أن تفادوهم فداءً (٥).\nواختلف العلماء في حكم هذِه الآية:\nفقال قوم: هي منسوخة بقوله: ﴿فَإِمَّا تَثْقَفَنَّهُمْ فِي الْحَرْبِ فَشَرِّدْ بِهِمْ مَنْ خَلْفَهُمْ﴾ (٦) الآية.\nوقوله: ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ الآية (٧)، وإلى هذا القول ذهب قتادة (٨)، والضحاك (٩)،\n_________\n(١) انظر: \"تفسير الطبري\" ٢٦/ ٤٠.\n(٢) انظر: \"الوجيز\" للواحدي ٢/ ١٠٠٠، \"معالم التنزيل\" للبغوي ٧/ ٢٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٦.\n(٣) انظر: \"تفسير الطبري\" ٢٦/ ٤٠، \"تفسير الخازن\" ٤/ ١٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٦.\n(٤) في (م): أو.\n(٥) انظر: \"الكشاف\" للزمخشري ٥/ ٥١٦، \"تفسير الرازي\" ٢٨/ ٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٦.\n(٦) الأنفال: ٥٧.\n(٧) التوبة: ٥.\n(٨) أخرج قوله عبد الرزاق في \"تفسيره\" ٢/ ٢٢١، ومن طريقه النحاس في \"الناسخ والمنسوخ\" ٣/ ١٠، والطبري في \"تفسيره\" ٢٦/ ٤٠.\n(٩) أخرج قوله عبد الرزاق في \"مصنفه\" ٥/ ٢١١ رقم (٩٤٠٥)، والطبري في \"تفسيره\" ٢٦/ ٤١، وزاد السيوطي عزوه في \"الدر\" ٦/ ٢٠ لعبد بن حميد.","vol":"24","page":167},{"text":"والسدي (١)، وابن جُريج (٢)، وهي رواية العوفي، عن ابن عبّاس (٣) - ﵄ -.\n[٢٧٥٢] أخبرني عقيل بن محمّد (٤) أنّ أبا الفرج البغدادي (٥) أخبرهم (٦)، عن محمّد بن جرير (٧)، حدّثنا ابن (٨) عبد الأعلى (٩)، حدّثنا بن ثور (١٠)، (عن معمر) (١١)، عن عبد الكريم الجزري (١٢)، قال: كُتب إلى أبي بكر - ﵁ - في أسير (١٣)، فذكر أنّهم التمسوه\n_________\n(١) أخرج قوله أبو عبيد في \"الناسخ والمنسوخ\" (ص ٣٠٠)، وفي \"الأموال\" (ص ٣٤٣)، والطبري في \"تفسيره\" ٢٦/ ٤٠، وابن الجوزي في \"نواسخ القرآن\" ٤٦٨ - ٤٦٧، وزاد السيوطي عزوه في \"الدر\" ٦/ ٢٠ لعبد بن حميد.\n(٢) أخرج قوله الطبري في \"تفسيره\" ٢٦/ ٤٠، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١١.\n(٣) أخرج قوله الطبري في \"تفسيره\" ٢٦/ ٤١، وابن الجوزي في \"نواسخ القرآن\" (ص ٤٦٧).\nوزاد السيوطي عزوه في \"الدر\" ٦/ ٢٠ لابن مردويه.\n(٤) الإستراباذي، لم أجده.\n(٥) أبو الفرج، الحافظ الثقة.\n(٦) في (م): أخبره.\n(٧) الطبري، الإمام العلم المجتهد.\n(٨) في الأصل: أبو. والمثبت من (م) و(ت).\n(٩) يونس بن عبد الأعلى، ثقة.\n(١٠) محمد بن ثور الصنعاني، أبو عبد الله العابد، ثقة.\n(١١) ما بين القوسين من (م) وهو معمر بن راشد، ثقة ثبت فاضل.\n(١٢) ابن مالك، ثقة متقن.\n(١٣) في (م) و(ت) زيادة: أسر.","vol":"24","page":168},{"text":"بفداء كذا، وكذا، فقال أبو بكر - ﵁ -: اقتلوه، ولَقَتْلُ رجل من المشركين أحبُّ إليَّ من كذا، وكذا (١).\nوقال الآخرون: هي مُحكمة والإمام مخيّر بين القتل، والمنّ، والفداء. وإليه ذهب ابن عمر، والحسن، وعطاء (٢).\nوهو الاختيار (٣)، لأنّ النبي - ﷺ -، والخلفاء الراشدين كلّ ذلك فعلوا (٤)، فقتل رسول الله - ﷺ - عُقبَة بن أبي مُعيط، والنضر بن الحارث، يوم بدر صبرًا (٥)،\n_________\n(١) [٢٧٥٢] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده، وعبد الكريم لم يدرك أبا بكرٍ.\nالتخريج:\nأخرجه عبد الرزاق في \"مصنفه\" ٥/ ٢١٢ رقم (٩٣٩١) بنحوه مختصرًا، وأخرجه أيضًا في \"التفسير\" ٢/ ٢٢٠ بنحوه، وأبو عبيد في \"الأموال\" (ص ٣٥٢) رقم (٣١٧) بنحوه مختصرًا، كلاهما من طريق معمر به، وأخرجه الطبري في \"تفسيره\" ٢٦/ ٤١ بنحوه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٧٨، \"زاد المسير\" لابن الجوزي ٧/ ٣٩٧ وزاد نسبته لمجاهد وابن سيرين وأحمد والشافعي، ولم يذكر عطاء، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٨ وذكر أنه مذهب مالك والشافعي والثوري والأوزاعي وأبي عبيد وغيرهم.\n(٣) وممن وافق المصنف في اختياره من المفسرين: الطبري في \"تفسيره\" ٢٦/ ٤٢، والنحاس في \"معاني القرآن\" ٦/ ٤٦٣، والبغوي في \"تفسيره\" ٧/ ٢٧٨، والقرطبي في \"الجامع\" ١٦/ ٢٢٨، والشوكاني في \"فتح القدير\" ٥/ ٤١.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٨، و\"فتح القدير\" للشوكاني ٥/ ٤١.\n(٥) أخرج قصة قتلهما البيهقي في \"سننه الكبرى\" ٦/ ٣٢٣.","vol":"24","page":169},{"text":"وفادى سائر أسارى بدر (١)، وقتل بني قريظة، وقد نزلوا على حكم سعد - ﵁ - وصاروا في يده سلمًا (٢)، ومنَّ على ثمامة (٣) بن أثال الحنفي وهو أسير في يده (٤).\n[٢٧٥٣] وأخبرني عقيل بن محمد (٥) أنّ أبا الفرج القاضي البغدادي (٦) أخبرهم (٧)، عن محمّد بن جرير (٨)، حدّثنا ابن عبد الأعلى (٩)، حدّثنا ابن ثور (١٠)، عن معمر (١١)، عن رجل من أهل\n_________\n= وصبرًا: قال ابن منظور: كل من قُتل في غير معركة ولا حرب ولا خطأ، فإنه مقتول صَبرًا. \"لسان العرب\" ٤/ ٤٣٨.\n(١) أَخْرَجَ الإمام مُسْلِم في صحيحه قِصَّة الفداء مُطَوَّلَة مِنْ حَدِيث عُمَر بن الخطاب - ﵁ - كتاب: الجهاد والسير، باب: الإمداد بالملائكة في غزوة بدر وإباحة الغنائم (١٧٦٣).\n(٢) أَخْرَجَ الإمام البخاري في \"صحيحه\" قِصَّة بني قريظة مِنْ حَدِيث أبي سعيد الخدري - ﵁ -، كتاب الجهاد والسير، باب: إذا نزل العدو على حكم رجل (٣٠٤٣).\n(٣) في جميع النسخ: أمامة. وهو تحريف، والمثبت الصواب كما في كتب التراجم.\n(٤) أَخْرَجَ القصةَ الإمامُ مسلم في \"صحيحه\" مِن حَدِيث أبي هريرة - ﵁ -، كتاب الجهاد والسير، باب: ربط الأسير (١٧٦٤).\n(٥) الإستراباذي، لم أجده.\n(٦) المعافى بن زكريا، حافظ ثقة.\n(٧) في (م): أخبره.\n(٨) الطبري، الإمام العلم المجتهد.\n(٩) يونس بن عبد الأعلى، ثقة.\n(١٠) محمد بن ثور الصنعاني، أبو عبد الله العابد، ثقة.\n(١١) معمر بن راشد، ثقة ثبت فاضل.","vol":"24","page":170},{"text":"الشام ممّن كان يحرس عمر بن عبد العزيز، قال: ما رأيت عمر قتل أسيرًا إلاّ واحدًا من الترك، كان جِيء بأُسارى من التُّرك (١)، فأمر بهم أن يُستَرقُّوا، فقال رجل ممّن جاء بهم: يا أمير المؤمنين لو كنت رأيت هذا - لأحدهم -وهو يقتل المسلمين، لكثُر بكاؤُك عليهم، فقال عمر (٢): فدونَك فاقتُله، فقام إليه فقتله (٣).\n﴿حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا﴾ أي (٤): أثقالها وأحمالها، فلا تكون حرب (٥).\nوقيل: حتّى تضع الحرب آثامها، وأجرامَها، فترتفع، وتنقطع؛\n_________\n(١) الترك: هم طائفة من قبل المشرق من الكفار، أسلم جماعة منهم، وقد ورد في الحديث ذكرهم، ويقال لهم: بنو قنطورا ووصفهم: كأن وجوههم المجان المطرقة. \"الأنساب\" للسمعاني ١/ ٤٥٨.\n(٢) في (م) زيادة: - ﵁ -. وفي (ت) زيادة: ﵀.\n(٣) [٢٧٥٣] الحكم على الإسناد:\nضعيف؛ وعلته أن الراوي عن عمر مجهول.\nالتخريج:\nأخرجه عبد الرزاق في \"مصنفه\" ٥/ ٢٠٥ (٩٣٩٢)، وفي \"تفسيره\" ٢/ ٢٢٠ من طريق معمر، به، بنحوه، والطبري في \"تفسيره\" ٢٦/ ٤١ - ٤٢ من طريق ابن ثور به، ومن طريقه أخرجه المصنف بنحوه. وقد جاء في مصنف عبد الرزاق، وعند الطبري أن الراوي عن عمر من بني أسد.\n(٤) من (م).\n(٥) انظر: \"تفسير ابن فورك\" (أ/ ١٣٥)، \"النكت والعيون\" للماوردي ٥/ ٢٩٣، \"معالم التنزيل\" للبغوي ٧/ ٢٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٩.","vol":"24","page":171},{"text":"لأنّ الحرب لا تخلو من الإثم في أحد الجانبين والفريقين (١).\nوقيل: معناه حتّى تضع أهل (٢) الحرب آلتَها وعدّتها، وآلتهم وأسلحتهم فمسكوا (٣) عن الحرب (٤). والحرب: القوم المحاربون، كالشرب (٥) والرَّكب (٦).\nوقيل معناه: حتّى تضع الأعداء المحاربون أوزارها وآثامها بأن يتوبوا من كفرهم ويؤمنوا بالله ورسوله (٧).\nويقال للكُرَاعِ: أوزار (٨)، قال الأعشى:\nوأعددت للحرب أوزارها ... رماحًا طوالًا وخيلًا ذُكُورا (٩)\nومعنى الآية: أثخنوا المشركين بالقتل، والأسر حتّى يظهر الإسلام على الأديان كلّها، ويدخل فيه أهل كلّ ملّة (١٠) طوعًا أو\n_________\n(١) \"المحرر الوجيز\" لابن عطية ١٣/ ٣٨٧ حكاه عن المصنف.\n(٢) ليس في (م) و(ت).\n(٣) في (م) و(ت): فتُمسكوا.\n(٤) انظر: \"غريب القرآن\" للقتيبي (ص ٤٠٩)، \"تفسير الخازن\" ٤/ ١٣٤.\n(٥) في (م): كالنقري.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٧٩، \"تفسير الخازن\" ٤/ ١٣٤.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٧٩.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٩.\n(٩) \"ديوان الأعشى\" (ص ١٤٩).\n(١٠) في هامش الأصل و(م): مكة.","vol":"24","page":172},{"text":"كرهًا، ويكون الدّين كلّه لله فلا يحتاج إلى قتال وجهاد (١)، وذلك عند نزول عيسى -﵇- (٢).\nقال الحسن: معناه حتّى لا يعبد (٣) إلاّ الله (٤).\nوقال (٥) الكلبي: حتّى يُسلموا أو يُسالموا (٦) ﴿ذَلِكَ﴾ الذي ذكرت وبيّنت من حكم الكفّار (٧) ﴿وَلَوْ يَشَاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ﴾ فأهلكهم وكفاكم (٨) أمرهم بغير قتال (٩) ﴿وَلَكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ﴾ ويعلم المجاهدين منكم والصابرين (١٠) ﴿وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ﴾ قرأ الحسن\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٠، \"تفسير الخازن\" ٤/ ١٣٥.\n(٢) في (م) زيادة: بن مريم.\nهذا قول مجاهد في \"تفسيره\" (ص ٥٩٧)، وأخرجه الطبري في أثر عنه في \"تفسيره\" ٢٦/ ٤٢، وذكره النحاس في \"معاني القرآن\" ٦/ ٤٦٣، والبغوي في \"تفسيره\" ٧/ ٢٨٠ ولم ينسباه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٢٨، وزاد نسبته لابن جبير.\n(٣) في الأصل: لا تعتقدوا. وفي (م): لا يحمد. والمثبت من (ت).\n(٤) ذكره: القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٢٩ بلفظ: لا يعبدوا.\n(٥) من (م) و(ت).\n(٦) ذكره: البغوي في \"تفسيره\" ٧/ ٢٨٠، والخازن في \"تفسيره\" ٤/ ١٣٥.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٠، \"تفسير الخازن\" ٤/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٩.\n(٨) في (ت): وكفاهم.\n(٩) انظر: \"الوجيز\" للواحدي ٢/ ١٠٠١، \"معالم التنزيل\" للبغوي ٧/ ٢٨٠، \"تفسير الخازن\" ٤/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٢٩.\n(١٠) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٠.","vol":"24","page":173},{"text":"بضم القاف، وكسر التاء مشدّدًا بغير (١) ألف (٢)، وقرأ أبو عمرو ويعقوب وحفص بضمّ القاف، وكسر التاء مخفَّفًا من غير ألف (٣)، واختاره أبو حاتم (٤) يعني: الشهداء (٥).\nوقرأ عاصم الجحدري: (قَتَلُوا) بفتح القاف والتاء من غير ألف، يعني: والذين قتلوا المشركين (٦).\nوقرأ الباقون: ﴿قُاتِلُواْ﴾ بالألف من المقاتلة، وهم المجاهدون (٧)، واختاره أبو عبيد (٨) ﴿فَلَنْ يُضِلَّ أَعْمَالَهُمْ﴾ قال قتادة:\n_________\n(١) في (م) و(ت): من غير.\n(٢) وهي قراءة شاذة، ينظر: \"معاني القرآن\" للفراء ٣/ ٥٨، \"مختصر ابن خالويه\" (ص ١٤١)، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٨٨، وزاد نسبتها لزيد بن ثابت، والجحدري، وعيسي، وأبي رجاء.\n(٣) انظر: \"كتاب السبعة\" لابن مجاهد (ص ٤١٩)، \"تفسير الطبري\" ٢٦/ ٤٣ ولم ينسبها لحفص ويعقوب، \"الغاية\" لابن مهران (ص ١٢٠).\n(٤) انظر: \"رموز الكنوز\" للرسعني ٧/ ٢٥١.\n(٥) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٧، \"رموز الكنوز\" للرسعني ٧/ ٢٥٢.\n(٦) وهي قراءة شاذة، ينظر: \"تفسير الطبري\" ٢٦/ ٤٣، \"إعراب القرآن\" للنحاس ٤/ ١٨٠، \"مختصر ابن خالويه\" (ص ١٤١)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٠.\n(٧) انظر: \"المبسوط\" لابن مهران (ص ٣٤٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٧، \"تحبير التيسير\" لابن الجزري (ص ٥٥٨). وهم: نافع، وابن كثير، وابن عامر، وحمزة، والكسائي، وأبو جعفر، وخلف.\n(٨) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٠.","vol":"24","page":174},{"text":"ذُكر لنا إنّ هذِه الآية أُنزلت (١) يوم أحُدٍ ورسول الله - ﷺ - في الشعب وقد فشت فيهم الجراحات والقتل، وقد نادى المشركون: اعلُ هُبل. فنادى المسلمون: الله أعلى وأجَلّ. فنادى المشركون: يوم (٢) بيوم والحرب سجال (٣)، إن لنا العزى (٤) ولا عزى لكم، فقال رسول الله - ﷺ -: \"قولوا: الله مولانا ولا مولى لكم، إنّ القتلى مختلفة، أما قتلانا فأحياء يرزقون، وأمّا قتلاكم ففي النّار يُعذّبون\" <span data-type=\"title\" id=toc-4957>(٥)</span>.\n\n٥ - ﴿سَيَهْدِيهِمْ﴾ في الدُّنيا إلى الطاعات، وفي العقبى إلى الدرجات <span data-type=\"title\" id=toc-4958>(٦)</span>\n﴿وَيُصْلِحُ بَالَهُمْ﴾ يُرضِي خُصماءهم، ويَقبَل أعمالهم (٧).\n\n٦ - ﴿وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ (٦)﴾\nأي: يبين لهم منازلهم فيها حتّى يهتدوا إلى مساكنهم، ودرجاتهم\n_________\n(١) في (م): نزلت.\n(٢) في (م): يوما.\n(٣) الحرب سِجال: أي مَرَّة لنا ومَرَّة علينا. \"النهاية\" لابن الأثير ٢/ ٣٤٤.\n(٤) في (ت): عزى.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٦/ ٤٤ عن قتادة، وزاد السيوطي في \"الدر\" ٦/ ٢٣ عزوه لعبد الرزاق وعبد بن حميد وابن أبي حاتم. وذكره البغوي في \"تفسيره\" ٧/ ٢٨٠ مختصرًا، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٣٠ بنحوه. وللحديث شاهد من حديث البراء بن عازب أخرجه البخاري كتاب: المغازي، باب: غزوة أحد (٤٠٤٣).\n(٦) انظر: \"الوجيز\" للواحدي ٢/ ١٠٥١، \"معالم التنزيل\" للبغوي ٧/ ٢٨٠، \"تفسير الخازن\" ٤/ ١٣٥.\n(٧) \"معالم التنزيل\" للبغوي ٧/ ٢٨٠، \"تفسير النسفي\" ٣/ ٣٢٤، \"اللباب\" لابن عادل ١٧/ ٤٣٤ بنحوه.","vol":"24","page":175},{"text":"التي قسم الله تعالى (١) لهم، لا يخطئون، ولا يستدِلُّون عليها أَحدًا، كأنّهم سكّانها مذ (٢) خُلقوا، وإنّ الرجل ليأتي منزله منها إذا دخلها كما كان (٣) يأتي منزله في الدُّنيا، لا يشكل عليه ذلك، وإنّه أهدى إلى درجته، وزوجته، وخدمه، ونعمه منه إلى أهله ومنزله في الدُّنيا. هذا قول أكثر المفسِّرين (٤).\nوقال المؤرّج: يعني: طيبها لهم (٥)، والعَرْف: الريح الطيّبة (٦)، تقول العرب: عَرَّفتُ المرقة إذا طيّبتها بالملح والأبازير (٧). قال الشاعر:\n_________\n(١) ليس في (م).\n(٢) في (ت): منذ.\n(٣) من (م) و(ت).\n(٤) قاله مجاهد في \"تفسيره\" (ص ٥٩٨)، والفراء في \"معاني القرآن\" ٣/ ٥٨، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٤٦، وأخرجه الطبري في \"تفسيره\" ٢٦/ ٤٤ - ٤٥ عن قتادة ومجاهد وابن زيد، وذكره البغوي في \"تفسيره\" ٧/ ٢٨٠، وابن عطية في \"المحرر الوجيز\" ١٣/ ٣٨٩ ونسبه لأبي سعيد الخدري وقتادة ومجاهد، والخازن في \"تفسيره\" ٤/ ١٣٥.\n(٥) ذكره الواحدي في \"الوسيط\" ٤/ ١٢١، والبغوي في \"تفسيره\" ٧/ ٢٨٠، وابن الجوزي في \"زاد المسير\" ٧/ ٣٩٨، والرسعني في \"رموز الكنوز\" ٧/ ٢٥٣ جميعهم عن ابن عباس.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٠، \"تفسير الخازن\" ٤/ ١٣٥، \"معجم مقاييس اللغة\" لابن فارس ٤/ ٢٨١.\n(٧) انظر: \"المحرر الوجيز\" لابن عطية ١٣/ ٣٨٩ بنحوه، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣١.","vol":"24","page":176},{"text":"وَتَدْخلُ أيدٍ في حَنَاجِر أُقْنِعت ... لِعَادتِها مزَّ الخزير المعَرَّفِ (١)\n\n<span data-type=\"title\" id=toc-4959>٧ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ﴾ أي: رسوله (٢)، ودينه (٣)\n﴿يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ﴾ على الإسلام (٤)، وفي القتال (٥).\n\n<span data-type=\"title\" id=toc-4960>٨ </span>- ﴿وَالَّذِينَ كَفَرُوا فَتَعْسًا لَهُمْ﴾\nقال ابن عبّاس - ﵄ -: بُعدًا لهم (٦).\n_________\n(١) هذا البيت للأسود بن يعفر، يهجو به عقال بن محمد بن سفيان بن مجاشع وكان عقال قد أضاف طهويًّا فنحر له وجعل ذلك اللحم خزيرًا، فأكثر عقال من الأكل فعيّره الأسود. انظر \"غريب القرآن\" للقتيبي (ص ٤١٠)، \"اللآلي في شرح أمالي القالي\" للبكري ١/ ٢٤٨، \"لسان العرب\" ٩/ ٢٣٦، وفيها من الخزير بدل مز الحدير.\nوأقنعت: أي مُدت ورُفعت للفم. \"لسان العرب\" ٩/ ٢٣٦، والخَزِيرُ: وهو دقيقٌ يُلْبَكُ بشَحْم، وكانت العربُ تعَيِّر آكِلَه. \"معجم مقاييس اللغة\" لابن فارس ٢/ ١٨٠.\n(٢) في (م) زيادة: لله.\n(٣) \"الوجيز\" للواحدي ٢/ ١٠٠١، \"معالم التنزيل\" للبغوي ٧/ ٢٨١، \"المحرر الوجيز\" لابن عطية ١٣/ ٣٨٩.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٢، \"تفسير النسفي\" ٣/ ٣٢٤، \"البحر المحيط\" لأبي حيان ٨/ ٧٦.\n(٥) انظر: \"النكت والعيون\" للموردي ٥/ ٢٩٥، \"معالم التنزيل\" للبغوي ٧/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٢.\n(٦) ذكره البغوي في \"تفسيره\" ٧/ ٢٨١، \"رموز الكنوز\" للرسعني ٧/ ٢٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٢ وزاد نسبته لابن جريج.","vol":"24","page":177},{"text":"وقال أبو العالية: سقوطًا (١).\nوقال الضحَّاك: خيبة (٢). وقال ابن زيد: شقاءً (٣).\nوقال ابن جرير: خزيا (٤) وبلاء (٥). قال الفراء: هو نصب على المصدر، على سبيل الدعاء (٦). وأصل التعس في النّاس والدواب، وهو أن يقال للعاثِر: تعسًا له (٧)، إذ لم يريدوا قيامه، ويقال: أتعسه الله، فتعِس وهو مُتْعَس، وضدّه: لَعَا إذا أرادوا قيامه (٨).\nوقد جمعها الأعشى في بيت واحدٍ يصفُ ناقَتَه:\nبذاتِ لَوثٍ عَفَرناةٍ إذا عَثَرَت ... فالتَّعسُ أدنى لها من أن أقول لَعَا (٩)\n_________\n(١) ذكره البغوي في \"تفسيره\" ٧/ ٢٨١، والخازن في \"تفسيره\" ٤/ ١٣٥، \"اللباب\" لابن عادل ١٧/ ٤٣٦.\n(٢) ذكره البغوي في \"تفسيره\" ٧/ ٢٨١، والرسعني في \"رموز الكنوز\" ٧/ ٢٥٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٣٢، والخازن في \"تفسيره\" ٤/ ١٣٥.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٦/ ٤٥، وذكره الماوردي في \"النكت والعيون\" ٥/ ٢٩٥، والبغوي ٧/ ٢٨١، وأبو حيان في \"البحر المحيط\" ٨/ ٧٦.\n(٤) في (ت): فخزيا.\n(٥) \"تفسير الطبري\" ٢٦/ ٤٥، وفيه زيادة: وشقاء.\n(٦) \"معاني القرآن\" للفراء ٣/ ٥٨ بنحوه، \"معالم التنزيل\" للبغوي ٧/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٢.\n(٧) ليست في (م) و(ت).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨١.\n(٩) البيت في \"ديوان الأعشى\" (ص ١٥٣)، \"الدر المصون\" للحلبي ٩/ ٦٨٨، =","vol":"24","page":178},{"text":"﴿وَأَضَلَّ أَعْمَالَهُمْ﴾ لأنّها كانت في طاعة الشيطان (١)، خالية عن الإيمان.\n\n<span data-type=\"title\" id=toc-4961>٩ </span>- ﴿ذَلِكَ﴾ الإضلال (٢) والأبعاد ﴿بِأَنَّهُمْ كَرِهُوا مَا أَنْزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ﴾\n\n<span data-type=\"title\" id=toc-4962>١٠ </span>- قوله تعالى: ﴿أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ دَمَّرَ اللَّهُ عَلَيْهِمْ﴾\nأي: أهلكهم ودمّر عليهم منازلهم (٣)، ثمّ توعّد مشركي مكة (٤) فقال عز من قائل: ﴿وَلِلْكَافِرِينَ أَمْثَالُهَا﴾ إن لم يؤمنوا (٥).\n\n<span data-type=\"title\" id=toc-4963>١١ </span>- ﴿ذَلِكَ﴾ الذي ذكرتُ (٦)، وفعلتُ (٧) ﴿بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا﴾\n_________\n= ومعنى لوث: ناقة ذاتُ لَوْثة ولَوْث، أَي: قوة، وقيل: ناقة ذات لَوْثة، أَي: كثيرة اللحم والشحم.\n\"لسان العرب\" ٢/ ١٨٥ وعفرناة: ناقة عفرناة، أي: قوية. \"لسان العرب\" ٤/ ٥٨٧.\n(١) انظر: \"تفسير الطبري\" ٢٦/ ٤٥، \"معالم التنزيل\" للبغوي ٧/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٣.\n(٢) انظر المصادر السابقة.\n(٣) انظر: \"تفسير الطبري\" ٢٦/ ٤٦، \"معالم التنزيل\" للبغوي ٧/ ٢٨١، \"اللباب\" لابن عادل ١٧/ ٤٣٧.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٤.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨١، \"تفسير الخازن\" ٤/ ١٣٥.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨١.\n(٧) انظر: \"تفسير الطبري\" ٢٦/ ٤٧، \"رموز الكنوز\" للرسعني ٧/ ٢٥٥.","vol":"24","page":179},{"text":"وليُّهم، وناصرُهم (١)، وحافظهم، وفي حرف ابن مسعود - ﵁ -: (ذلك بأنّ الله ولي الذين آمنوا) (٢).\n﴿وَأَنَّ الْكَافِرِينَ لَا مَوْلَى لَهُمْ﴾.\n\n<span data-type=\"title\" id=toc-4964>١٢ </span>- قول تعالى: ﴿إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَالَّذِينَ كَفَرُوا﴾\n(محلّه رفع على الابتداء) (٣) ﴿يَتَمَتَّعُونَ﴾ في الدُّنيا) (٤) ﴿وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ﴾ ليس لهم همّة إلاّ بطونهم، وفروجهم، وهم لاهون (٥) ساهون عمّا في غد (٦)، وقيل: المؤمن في الدُّنيا يتزوّد، والمنافق يتزيّن، والكافر يتمتّع (٧) ﴿وَالنَّارُ مَثْوًى لَهُمْ﴾.\n\n<span data-type=\"title\" id=toc-4965>١٣ </span>- ﴿وَكَأَيِّنْ مِنْ قَرْيَةٍ هِيَ أَشَدُّ قُوَّةً مِنْ قَرْيَتِكَ الَّتِي أَخْرَجَتْكَ﴾\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٤، \"رموز الكنوز\" للرسعني ٧/ ٢٥٥.\n(٢) \"تفسير الطبري\" ٢٦/ ٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٤.\n(٣) ما بين القوسين ليس في (م).\n(٤) ما بين القوسين ليس في (م).\nوانظر: \"الوجيز\" للواحدي ٢/ ١٠٠٢، \"معالم التنزيل\" للبغوي ٧/ ٢٨١.\n(٥) ليس في (م).\n(٦) ليس في (م).\nوانظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٥، \"تفسير الخازن\" ٤/ ١٣٦.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٥، \"تفسير الخازن\" ٤/ ١٣٦، \"اللباب\" لابن عادل ١٧/ ٤٣٨.","vol":"24","page":180},{"text":"أي: أخرجك أهلها يدلّ عليه قوله تعالى ﴿أَهْلَكْنَاهُمْ﴾ ولم يقل: أهلكناها (١) ﴿فَلَا نَاصِرَ لَهُمْ﴾ قال ابن عبّاس - ﵄ -: لما خرج رسول الله - ﷺ - من مكّة إلى الغار، التفت إلى مكّة، فقال: \"أنت أحبّ بلاد الله إلى الله، وأحبّ بلاد الله إليّ، ولو أنّ المشركين لم يخرجوني لم أخرج منك\" فأنزل الله تعالى هذِه الآية (٢).\n\n<span data-type=\"title\" id=toc-4966>١٤ </span>- قول تعالى: ﴿أَفَمَنْ كَانَ عَلَى بَيِّنَةٍ مِنْ رَبِّهِ﴾\nوهو محمّد - ﷺ - (٣) والمؤمنون (٤) ﴿كَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ وَاتَّبَعُوا أَهْوَاءَهُمْ﴾ وهم أبو جهل، والمشركون (٥).\n\n<span data-type=\"title\" id=toc-4967>١٥ </span>- قوله تعالى: ﴿مَثَلُ﴾ شبه (٦)، وصفة (٧) ﴿الْجَنَّةِ﴾\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٢، \"رموز الكنوز\" للرسعني ٧/ ٢٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٥.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٦/ ٤٨، وابن أبي حاتم كما في \"تفسير ابن كثير\" ٧/ ٢٠٥ كلاهما من حديث ابن عباس، بنحوه مطولًا، وعزاه السيوطي في \"الدر\" ٦/ ٢٤ لعبد بن حميد وأبي يعلى وابن مردويه.\n(٣) ذكره الماوردي في \"تفسيره\" ٥/ ٢٩٦، وابن الجوزي في \"زاد المسير\" ٧/ ٤٠٠، والرسعني في \"رموز الكنوز\" ٧/ ٢٥٦ ثلاثتهم عن أبي العالية.\n(٤) ذكره الواحدي في \"الوجيز\" ٢/ ١٠٠٢، والبغوي في \"تفسيره\" ٧/ ٢٨٢، وابن الجوزي في \"زاد المسير\" ٧/ ٤٠٠ عن الحسن.\n(٥) انظر: \"الوجيز\" للواحدي ٢/ ١٠٠٢، \"معالم التنزيل\" للبغوي ٧/ ٢٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٥.\n(٦) انظر: \"تفسير مقاتل بن سليمان\" ٣/ ٢٣٦.\n(٧) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤٩٦)، \"تفسير الطبري\" ٤٩/ ٢٠٠، \"الوجيز\" للواحدي ٢/ ١٠٠٢، \"تفسير الخازن\" ٤/ ١٣٦.","vol":"24","page":181},{"text":"قرأ علي بن أبي طالب - ﵁ -: (أمثال الجنّة) (١) ﴿الَّتِي وُعِدَ الْمُتَّقُونَ فِيهَا أَنْهَارٌ مِنْ مَاءٍ غَيْرِ آسِنٍ﴾ آجن متغيّر منتن (٢)، يقال: آسن الماء (٣) يأسِنُ، وآجِن يأجَن، وأسَن يأسِن ويأسُن (٤)، وأجِن يأجِن، ويأجَن (٥)، أسُونًا، وأجُونًا، إذا تغيّر، ويقال: أَسِنَ الرجل: بكسر السين لا غير، إذا أصابته ريح منتنة، فغشى عليه، قال زُهير:\nيغادر القِرن مصفرًا أنامله ... يميل في الريح ميل المائحِ الأسن (٦)\nوقرأه العامّة: ﴿آسِنٍ﴾ بالمد (٧)، وقرأ ابن كثير بالقصر (٨)، وهما\n_________\n(١) \"معاني القرآن\" للنحاس ٦/ ٤٧٢، \"المحتسب\" لابن جني (ص ٦١٩)، \"المحرر الوجيز\" ١٣/ ٣٩٥ وزاد الأخيران نسبتها لابن عباس، \"الكشاف\" للزمخشري ٥/ ٥٢٢.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢٨٢.\n(٣) ليست في (م).\n(٤) ليست في (ت).\n(٥) ليست في (ت).\n(٦) البيت في \"الصحاح\" للجوهري ٦/ ٣٤٨، \"شرح ديوان زهير\" للشنتمري (ص ١٢١)، \"لسان العرب\" ١٣/ ١٧، وفيها (يميد) بدل: (يميل)، و(ميد) بدل: (ميل). والقِرن: كفؤك في الشجاعة. \"الصحاح\" ٧/ ٣١، وقال شارح الديوان: مصفرا أنامله: دنا موته فاصفرت أنامله. والمائح: الذي ينزل إلى أسفل البر يملأ الدلو إذا قلَّ الماء، والمراد أنه مثل الذي غشى عليه من نتن ريح البئر.\n(٧) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٧، \"تلخيص العبارات\" لابن بليمة (ص ١٤٢) \"تحبير التيسير\" لابن الجزري (ص ٥٥٨)، وهم: نافع، أبو عمرو، ابن عامر، عاصم، حمزة، الكسائي، أبو جعفر، يعقوب، خلف\n(٨) (أسن) \"الغاية\" لابن مهران (ص ١٢٠)، \"التبصرة\" لابن فارس (ص ٥٠٠)، \"تحبير التيسير\" لابن الجزري (ص ٥٥٨).","vol":"24","page":182},{"text":"لغتان (١). ﴿وَأَنْهَارٌ مِنْ لَبَنٍ لَمْ يَتَغَيَّرْ طَعْمُهُ وَأَنْهَارٌ مِنْ خَمْرٍ لَذَّةٍ﴾ لذيذة (٢) ﴿لِلشَّارِبِينَ﴾ لم تدسها (٣) الأرجل، ولم تدنسها الأيدي (٤) ونظير (٥) لذّ ولذيذ (٦)، طب وطبيب.\n﴿وَأَنْهَارٌ مِنْ عَسَلٍ مُصَفًّى﴾ قال كعب الأحبار: نهر دجلة نهر ماء أهل الجنّة، ونهر الفرات نهر لبنهم، ونهر مصر نهر خمرهم، ونهر سَيْحان (٧) نهر عسلهم، وهذِه الأنهار (٨) الأربعة تخرج من نهر الكوثر (٩). ﴿وَلَهُمْ فِيهَا مِنْ كُلِّ الثَّمَرَاتِ وَمَغْفِرَةٌ مِنْ رَبِّهِمْ﴾ يعني: المتّقين الذين هم (في الجنّة) (١٠) ﴿كَمَنْ هُوَ خَالِدٌ فِي النَّارِ﴾ فاستغنى بدلاله الكلام عليه (١١).\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٦، \"فتح القدير\" للشوكاني ٥/ ٤٥.\n(٢) ليست في (ت)، وانظر: \"بحر العلوم\" للسمرقندي ٣/ ٢٤٣، \"الوجيز\" للواحدي ٢/ ١٠٠٢، \"معالم التنزيل\" للبغوي ٧/ ٢٨٢.\n(٣) في (ت): يكدرها.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٢٨٢.\n(٥) في (ت): ونظيره.\n(٦) في (م): ولذوذ.\n(٧) نهر سَيْحان: نهر كبير ينبع من جبال أرمينية الصغرى، ويجري نحو الجنوب مارا بمدينة (أذنة - أو أضنة التركية)، ويصب في البحر المتوسط قريبا من مدينة مرسين. \"معجم البلدان\" ٣/ ٢٩٣، \"البداية والنهاية\" لابن كثير ٢/ ٣٩٢.\n(٨) مكرر في (م).\n(٩) ذكره البغوي في \"تفسيره\" ٧/ ٢٨٢، والخازن في \"تفسيره\" ٤/ ١٣٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٣٧.\n(١٠) في (ت): أهل الجنة. انظر: \"تفسير الطبري\" ٢٦/ ٥٠، \"رموز الكنوز\" ٧/ ٢٥٨.\n(١١) انظر: \"تفسير الطبري\" ٢٦/ ٥٠.","vol":"24","page":183},{"text":"قال ابن كيسان: مَثَلُ الجنّة التي (١) فيها هذِه الأنهار والثمار، كمَثَلُ النّار التي فيها الحميم، ومَثَلُ أهل الجنّة في النعيم المقيم، كمثل أهل النّار في العذاب الأليم (٢).\n﴿وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ﴾ إذا أُدنِي منهم (٣) شوى وجوههم، ووقعت فروة رؤوسهم، فإذا شربوا (٤) قطّع ﴿أَمْعَاءَهُمْ﴾ (٥).\n\n<span data-type=\"title\" id=toc-4968>١٦ </span>- ﴿وَمِنْهُمْ﴾ يعني: ومن هؤلاء الكفّار (٦) ﴿مَنْ يَسْتَمِعُ إِلَيْكَ﴾\nوهم المنافقون يسمعون (٧) قولك، فلا يعونه، ولا يفهمونه تهاونًا منهم بذلك، وتغافلًا (٨) ﴿حَتَّى إِذَا﴾ فإذا (٩) ﴿خَرَجُوا مِنْ عِنْدِكَ قَالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ﴾ من الصحابة ﴿مَاذَا قَالَ﴾ محمد (١٠) ﴿آنِفًا﴾ الآن (١١)،\n_________\n(١) في (م) زيادة: وعد المتقون.\n(٢) ذكره بنحوه القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٣٧، والشوكاني في \"فتح القدير\" ٥/ ٤٩.\n(٣) في (م): منه.\n(٤) في (م) و(ت): شربوه.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٧.\n(٦) انظر: \"تفسير الطبري\" ٢٦/ ٥٠، \"معالم التنزيل\" للبغوي ٧/ ٢٨٣.\n(٧) في (ت): يستمعون.\n(٨) \"معالم التنزيل\" للبغوي ٧/ ٢٨٣.\n(٩) ليست في (م).\n(١٠) ليست في (ت).\n(١١) \"الوجيز\" للواحدي ٢/ ١٠٠٢، \"معالم التنزيل\" للبغوي ٧/ ٢٨٣.","vol":"24","page":184},{"text":"وأصله الابتداء (١).\nقال (٢) مقاتل: وذلك أنّ النبيّ -ﷺ- كان يخطب ويعيب المنافقين، فسمع المنافقون قوله، فلمّا خرجوا من المسجد، سألوا عبد الله بن مسعود -﵁- عمّا قال رسول الله -ﷺ- استهزاءً وتهاونًا منهم بقوله (٣).\nقال ابن عبّاس -﵁- في قوله تعالى: ﴿قَالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ﴾ أنا منهم، وقد سُئلت فيمن سئل (٤).\nقال قتادة: هؤلاء المنافقون، دخل رجلان: رجل عقل عن الله وانتفع بما سمع، ورجل لم يعقل عن الله، فلم ينتفع بما سمع. وكان يقالُ: النّاسُ ثلاثةٌ: فسامعٌ عاقل، وسامعٌ عامل، وسامعٌ غافل تارك (٥) ﴿أُولَئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ﴾ فلم يؤمنوا (٦) ﴿وَاتَّبَعُوا أَهْوَاءَهُمْ﴾.\n_________\n(١) ذكره الثعالبي في \"تفسيره\" ٣/ ١٨٨ نقلًا عن الثعلبي.\n(٢) في (ت) زيادة: به.\n(٣) تفسير مقاتل\" ٣/ ٢٣٧ بنحوه، وذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢٨٣، \"تفسير الخازن\" ٤/ ١٣٧، \"اللباب\" لابن عادل ١٧/ ٤٤٧.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ٥١، والحاكم في \"المستدرك\" بنحوه ٢/ ٤٩٦ رقم (٣٧٠٥)، وذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٣٨.\n(٥) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٢، والطبري في \"تفسيره\" ٢٦/ ٥١ بنحوه دون قوله: دخل رجلان. . فلم ينتفع بما سمع، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٣٩.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٩.","vol":"24","page":185},{"text":"<span data-type=\"title\" id=toc-4969>١٧ </span>- ﴿وَالَّذِينَ اهْتَدَوْا﴾ (يعني: المؤمنين) (١) ﴿زَادَهُمْ هُدًى وَآتَاهُمْ﴾\nوقرأ ابن مسعود والأعمش: (وأنطاهم) (٢) ﴿تَقْوَاهُمْ﴾ أن (٣) ألهمهم ذلك، ووفّقهم (٤). وقال سعيد بن جبير: وآتاهم (٥) ثواب تقواهم (٦).\n\n<span data-type=\"title\" id=toc-4970>١٨ </span>- قوله تعالى: ﴿فَهَلْ يَنْظُرُونَ﴾ ينتظرون (٧)\n﴿إِلَّا السَّاعَةَ أَنْ تَأْتِيَهُمْ بَغْتَةً فَقَدْ جَاءَ أَشْرَاطُهَا﴾\nأماراتها وعلاماتها (٨)، وبَعثُ محمد -ﷺ- منها (٩). وقيل: أدلّتها\n_________\n(١) ما بين القوسين ليس في (م)، وانظر \"معالم التنزيل\" للبغوي ٧/ ٢٨٣، \"زاد المسير\" لابن الجوزي ٧/ ٤٠٢.\n(٢) \"مختصر شواذ القرآن\" (ص ١٤٢)، \"المحرر الوجيز\" لابن عطية ١٣/ ٤٠٠.\n(٣) في (ت): أي.\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ١٠٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٣٩.\n(٥) في (م) زيادة: تقواهم.\n(٦) ذكره الماوردي في \"النكت والعيون\" ٥/ ٢٩٨ ونسبه للسدي، البغوي في \"تفسيره\" ٧/ ٢٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٣٩ ونسبه للسدي.\n(٧) ليس في (م).\nوانظر \"الوجيز\" للواحدي ٢/ ١٠٠٢، \"زاد المسير\" لابن الجوزي ٧/ ٤٠٣، \"تفسير النسفي\" ٣/ ٣٢٦.\n(٨) \"معالم التنزيل\" للبغوي ٧/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٤٠، \"تفسير الخازن\" ٤/ ١٣٨.\n(٩) انظر: \"زاد المسير\" لابن الجوزي ٧/ ٤٠٣، \"رموز الكنوز\" للرسعني ٧/ ٢٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٤٠ ونسب القول للضحاك والحسن.","vol":"24","page":186},{"text":"وحجج كونها (١).\nوا حدها: شرَط، وأصل الأشراط: الأعلام، ومنه (٢) قيل (٣): الشُّرَط؛ لأنَّهم جعلوا لأنفسهم علامة يُعرفون بها، ومنه الشَّرْط في البيع وغيره (٤). ويقال: أشرط فلان نفسه في عمل كذا، أي: أعلمها وجعلها له (٥).\nقال أوس بن حجر يصف رجلًا تدلّى بحبل من رأس جبل إلى نَبْعَةٍ (٦) ليقطعها ويتخذ منها قوسًا:\nفأَشْرَطَ فيها نَفسَهُ وهو مُعْصِمٌ ... أَلْقَى بأسبَابٍ لَهُ وتَوَكَّلَا (٧)\n_________\n(١) لم أجده.\n(٢) مكررة في (م).\n(٣) ليس في (ت).\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٤٠.\n(٥) انظر: \"تفسير الطبري\" ٢٦/ ٥٢، \"مختار الصحاح\" للرازي (ص ٣٥٤)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٤٠.\n(٦) نَبْعَةٌ: شجر تُتخذ منه القِسيُّ، وتُتخذ من أغصانه السِّهام. \"مختار الصحاح\" (ص ٢٦٨).\n(٧) هذا البيت من قصيدته التي مطلعها: (صَحَا قَلْبُهُ عن سُكْرِهِ فَتَأمَّلا. .)، ومعنى أشرط نفسه: قال ابن السكيت: أشرط نفسه: جعلها علما للموت، ومنه أشراط الساعة، ويقال: أشرط نفسه في ذلك الأمر: أي: خاطر بها، والمعصم والمعتصم واحد، وهو المتعلق، أي: متعلقا بالحبل. والسبب: الحبل، والجمع أسباب. وتوكل، أي: اعتمد على الله. \"شرح شافية\" ابن الحاجب ٤/ ٩٢، والبيت في \"ديوان أوس\" (ص ٨٧)، \"تفسير الطبري\" ٢٦/ ٥٢، \"لسان العرب\" ١٢/ ٤٠٤.","vol":"24","page":187},{"text":"﴿فَأَنَّى لَهُمْ إِذَا جَاءَتْهُمْ ذِكْرَاهُمْ﴾ يعني: فمن أين لهم التذكّر والاتعاظ والتوبة إذا جاءتهم السّاعة (١)، نظيره: ﴿وَأَنَّى لَهُمُ التَّنَاوُشُ مِنْ مَكَانٍ بَعِيدٍ﴾ (٢).\n\n<span data-type=\"title\" id=toc-4971>١٩ </span>- قال تعالى: ﴿فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ﴾\nقال بعضهم: الخطاب للنبيّ -ﷺ-، والمراد به غيره، وأخواتها كثيرة (٣).\nوقيل: فاثبُت عليه (٤) (على علمك) (٥).\nقال الحسين بن الفضل: فازدَد عِلمًا على علمك (٦).\nوقال عبد العزيز بن يحيى الكناني: هو أنّ النبي -ﷺ- كان يضجَر، ويضيق صدره من طعن الكافرين، والمنافقين فيه، فأنزل الله تعالى هذِه الآية، يعني: فاعلم أنّه لا كاشف يكشف ما بك إلاّ الله، فلا تُعلق قلبك على أحد سواه (٧).\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٢٨٥، \"تفسير الخازن\" ٤/ ١٣٨.\n(٢) [سورة سبأ، آية: ٥٢] وانظر \"المحرر الوجيز\" لابن عطية ١٣/ ٤٠٢، \"أضواء البيان\" ٧/ ٢٧١.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٥، \"رموز الكنوز\" للرسعني ٧/ ٢٦٣، \"تفسير الخازن\" ٤/ ١٣٨.\n(٤) ليس في (م).\n(٥) مابين القوسين ليس في (ت)، وانظر \"معالم التنزيل\" للبغوي ٧/ ٢٨٥، \"زاد المسير\" لابن الجوزي ٧/ ٤٠٤، \"رموز الكنوز\" للرسعني ٧/ ٢٦٣.\n(٦) ذكره البغوي في \"تفسيره\" ٧/ ٢٨٥، والخازن في \"تفسيره\" ٤/ ١٣٨، ولم ينسبه.\n(٧) ذكرة ابن الجوزي في \"زاد المسير\" ٧/ ٤٠٤ بنحوه مختصرًا، ولم يعزه، وكذلك القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٤٢.","vol":"24","page":188},{"text":"وقال أبو العالية، وابن عيينة: هو متصل بما قبله، معناه: فاعلم أنَّه لا ملجأ، ولا مفزع عند قيام السّاعة، إلاّ إلى (١) الله تعالى (٢).\n[٢٧٥٤] وسمعت أبا القاسم بن حبيب (٣) يقول: سمعت أبا بكر ابن عبدوس (٤) يقول: معناه: فاعلم إنّه لا قاضي ذلك اليوم إلاّ الله، نظيره ﴿مَالِكِ يَوْمِ الدِّينِ (٤)﴾ (٥) (٦).\n﴿وَاسْتَغْفِرْ لِذَنْبِكَ﴾ ليستنّ أُمّتك بسنّتك (٧)، وقيل: واستغفر لذنبك من التقصير الواقع لك في معرفة الله (٨).\n_________\n(١) ليس في (م) و(ت).\n(٢) ذكره: البغوي في \"تفسيره\" ٧/ ٢٨٥، والخازن في \"تفسيره\" ٤/ ١٣٨ بنحوه، وابن عادل في \"اللباب\" ١٧/ ٤٥٠ بنحوه.\n(٣) الحسن بن محمد بن الحبيبي، كذبه الحاكم.\n(٤) محمد بن أحمد بن عبدوس، النيسابوري، لم يذكر بجرح أو تعديل.\n(٥) [سورة الفاتحة، آية: ٤].\n(٦) [٢٧٥٤] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم.\nالتخريج:\nلم أجده.\n(٧) انظر: \"الوسيط\" للواحدي ٤/ ١٢٥، \"معالم التنزيل\" للبغوي ٧/ ٢٨٥، \"الجواهر الحسان\" للثعالبي ٣/ ١٨٥.\n(٨) لم أجده. قلت: هذا القول مخالف لقوله -ﷺ-: \"إِنَّ أَتْقَاكُمْ وَأَعْلَمَكُمْ باللهِ أَنَا\"، أخرجه البخاري في كتاب الإيمان، باب: قول النبي -ﷺ-: \"إِنَّ أَتْقَاكُمْ وَأَعْلَمَكُمْ باللهِ أَنَا\" (٢٠). قال ابن حجر ﵀ في \"الفتح\" ١/ ٧٠: هذا ظاهر في أن العلم بالله درجات، وأن بعض الناس فيه أفضل من بعض، وأن النبي -ﷺ- منه في أعلى الدرجات. اهـ بتصرف.","vol":"24","page":189},{"text":"﴿وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾.\n[٢٧٥٥] أخبرني عقيل بن محمّد (١) أنّ أبا الفرج القاضي (٢) أخبرهم (٣)، عن محمّد بن جرير (٤)، حدّثنا أبو كريب (٥)، حدّثنا عثمان بن سعيد (٦)، حدّثنا إبراهيم بن سليمان (٧)، عن عاصم الأحول (٨)، عن عبد الله بن سَرجِسَ -﵁- (٩)، قال: دخلت على رسول الله -ﷺ- فقلت: غفر الله لك يا رسول الله، فقال رجل من\n_________\n= (٢) الإستراباذي، لم أجده.\n(٢) المعافى بن زكريا، حافظ ثقة.\n(٣) في (م): أخبره.\n(٤) الطبري، إمام علم مجتهد.\n(٥) محمد بن العلاء بن كُريب الهمداني، ثقة حافظ.\n(٦) عثمان بن سعيد بن مُرَّة القرشي المُرِّي، أبو عبد الله، وقيل: أبو علي، الكوفى المكفوف، قال ابن أبي حاتم: كتب عنه أبى بالكوفة. قال ابن حجر: مقبول، من كبار العاشرة.\nانظر: \"الجرح والتعديل\" ٦/ ١٥٢، \"تقريب التهذيب\" لابن حجر (ص ٦٦٣).\n(٧) إبراهيم بن سليمان بن رَزين البغدادي، أبو إسماعيل المُؤَدِّب الأُرْدني، قال ابن عدي: هو عندي حسن الحديث ... وله أحاديث كثيرة غرائب حسان وتدل على أن أبا إسماعيل من أهل الصدق وهو ممن يكتب حديثه، ووثقه ابن معين، وقال ابن حجر: صدوق يُغرِب، من التاسعة.\nانظر: \"الكامل في الضعفاء\" ١/ ٢٥٠، \"الكاشف\" للذهبي ١/ ٢١٢، \"تقريب التهذيب\" لابن حجر (ص ١٠٨).\n(٨) ابن سليمان، ثقة.\n(٩) عبد الله بن سَرْجِس المزني -﵁-، حليف بني مخزوم، له صحبة، سكن البصرة. انظر: \"الاستيعاب\" ٢/ ٣٨٤، \"الإصابة\" ٢/ ٣١٥.","vol":"24","page":190},{"text":"القوم: أنستغفر لك يا رسول الله؟ قال: \"نعم، ولك\". ثمّ قرأ: ﴿وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾ (١).\n[٢٧٥٦] أخبرني الحسين بن محمد بن الحسين الدينوري (﵀) (٢)، حدّثنا (أحمد بن) (٣) على (٤) بن عمر بن حبيش الرازي (٥)، حدّثنا أبو بكر محمّد بن عيّاش العُتبي (٦)، حدّثنا أبو عثمان سعيد بن عنبسة الخراز (٧)، حدّثنا عبد الرّحمن بن محمّد (٨)، عن بكر بن خُنيس (٩)، (محمد بن يحيى) (١٠)،\n_________\n(١) [٢٥٧٧] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده؛ إلا أن الحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه الإمام مسلم في كتاب الفضائل، باب: إثبات خاتم النبوة. .، من طريق عاصم الأحول به بنحوه مطولًا (٢٣٤٦).\n(٢) ليس في (م)، وهو ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ما بين القوسين ليس في (ت).\n(٤) ليس في (م).\n(٥) أبو سعيد الأشعري، ثقة.\n(٦) لم أجده.\n(٧) سعيد بن عنبسة، أبو عثمان الخراز الرازي، قال ابن أبي حاتم: سمعت أبى يقول: كان لا يَصدق، وقال يحيى بن معين: كذاب. انظر \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٥٢، \"ميزان الاعتدال\" ٢/ ١٥٤.\n(٨) المحاربي، أبو محمد الكُوفي، لا بأس به، وكان يدلس.\n(٩) صدوق له أغلاط، أفرط فيه ابن حبان.\n(١٠) من (ت) و(م)، وهو محمد بن يحيى الزهري، أبو غزية المدني، روى عن موسى =","vol":"24","page":191},{"text":"عن (موسى) (١) بن وردان (٢)، عن أبي هريرة - ﵁ - قال: قال رسول الله -ﷺ-: \"من لم يكن عنده ما يتصدّق به، فليستغفر للمؤمنين والمؤمنات، فإنّها صدقة\" (٣).\n﴿وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ﴾ قال عكرمة: ﴿مُتَقَلَّبَكُمْ﴾ من (٤) أصلاب الآباء إلى أرحام الأُمّهات، ﴿وَمَثْوَاكُمْ﴾ مقامكم في الأرض (٥).\n_________\n= ابن وردان، قال الدارقطني: يضع. ومرة قال: متروك. وقال الأزدي: ضعيف. انظر: \"الضعفاء والمتروكين\" للدارقطني (ص ٢٢١)، \"ميزان الاعتدال\" ٤/ ٦٢.\n(١) في جميع النسخ: يحيى. وهو تحريف، والمثبت من كتب التراجم ومصادر التخريج.\n(٢) موسى بن وَرْدَان القُرشي العامري مولاهم، أبو عمر المصري القاص، مدني الأصل، قال أبو حاتم: ليس به بأس. وقال عنه الذهبي: صدوق. قال ابن حجر: صدوق، ربما أخطأ. مات سنة ١١٧ هـ.\nانظر: \"الجرح والتعديل\" ٨/ ١٦٥، \"الكاشف\" للذهبي ٢/ ٣٠٩، \"تقريب التهذيب\" لابن حجر (ص ٩٨٦).\n(٣) [٢٧٥٦] الحكم على الإسناد:\nسنده موضوع؛ فيه محمد بن يحيى، وابن عنبسة، وابن عياش.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١٩/ ٢٢٥ (٥٥١)، وفي \"الأوسط\" ٣/ ١٢٨ (٢٦٩٣) من طريق عبد الرحمن بن محمد به، بنحوه. قال الهيثمي في \"مجمع الزوائد\" ١١/ ٩١: رواه الطبراني في \"الأوسط\" وفيه من لم أعرفهم.\n(٤) في (م): في.\n(٥) ذكره: البغوي في \"تفسيره\" ٧/ ٢٨٦، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٤٣، وابن عادل في \"اللباب\" ١٧/ ٤٥٠.","vol":"24","page":192},{"text":"وقال (١) ابن كيسان: ﴿مُتَقَلَّبَكُمْ﴾ من ظهر إلى بطن، ﴿وَمَثْوَاكُمْ﴾ مقامكم في القبور (٢).\nوقال (٣) ابن عبّاس -﵄- والضحّاك: ﴿مُتَقَلَّبَكُمْ﴾ مُنصَرَفَكم ومنتَشَرَكم في أعمالكم في الدُّنيا، ﴿وَمَثْوَاكُمْ﴾ مصيركم إلى الجنّة (أو إلى) (٤) النّار (٥).\nوقال (٦) ابن جرير (٧): ﴿مُتَقَلَّبَكُمْ﴾ متصرفكم لأشغالكم بالنهار (٨)، ﴿وَمَثْوَاكُمْ﴾ مضجعكم (٩) للنوم بالليل، لا يخفى عليه شيء من ذلك (١٠).\n_________\n(١) من (ت).\n(٢) ذكره: البغوي في \"تفسيره\" ٧/ ٢٨٦، والرسعني في \"رموز الكنوز\" ٧/ ٢٦٤، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٤٣ بنحوه، وابن عادل في \"اللباب\" ١٧/ ٤٥٠.\n(٣) من (ت).\n(٤) ما بين القوسين ليس في (م) و(ت).\n(٥) ذكره: الواحدي في \"الوسيط\" ٤/ ١٢٥، ولم ينسبه للضحاك، البغوي في \"تفسيره\" ٧/ ٢٨٥، وابن عادل في \"اللباب\" ١٧/ ٤٥٠.\n(٦) من (ت).\n(٧) في (م) و(ت): جريج.\n(٨) ليس في (م).\n(٩) ليس في (م).\n(١٠) \"تفسير الطبري\" ٢٦/ ٥٤، وذكره البغوي في \"تفسيره\" ٧/ ٢٨٥، وابن عادل في \"اللباب\" ١٧/ ٤٥٠ بنحوه، مع عزوه أيضًا لمقاتل.","vol":"24","page":193},{"text":"<span data-type=\"title\" id=toc-4972>٢٠ </span>- قوله تعالى: ﴿وَيَقُولُ الَّذِينَ آمَنُوا﴾\nاشتياقًا منهم إلى الوحي، وحرصًا على الجهاد (١) ﴿لَوْلَا نُزِّلَتْ سُورَةٌ﴾ تأمرنا بالجهاد (٢) ﴿فَإِذَا أُنْزِلَتْ سُورَةٌ مُحْكَمَةٌ﴾ بالأمر والنهي، وقال قتادة: كلّ سورة ذكر فيها الجهاد، فهي محكمة، وهي أشدّ القرآن على المنافقين (٣).\nوفي حرف عبد الله -﵁-: (سورةٌ مُحْدَثَةٌ) (٤) ﴿وَذُكِرَ فِيهَا الْقِتَالُ رَأَيْتَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾ يعني: المنافقين (٥) ﴿يَنْظُرُونَ إِلَيْكَ﴾ شزرًا بتحديق شديد، كراهة منهم للجهاد (٦)، وجبنًا عن (٧) لقاء العدوّ، (٨) ونَظَرًا (٩) كـ ﴿نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ فَأَوْلَى لَهُمْ﴾ وعيد وتهديد (١٠)، ثم قال\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٧، \"رموز الكنوز\" للرسعني ٧/ ٢٦٥.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٧، \"تفسير الخازن\" ٤/ ١٣٩.\n(٣) أخرج قول قتادة الطبري في \"تفسيره\" ٢٦/ ٥٤، وذكره البغوي في \"تفسيره\" ٧/ ٢٨٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٤٣.\n(٤) \"تفسير الطبري\" ٢٦/ ٥٤، \"النكت والعيون\" للماوردي ٥/ ٣٠٠، \"الكشاف\" للزمخشري ٥/ ٥٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٤٣.\n(٥) \"الوجيز\" للواحدي ٢/ ١٠٠٣، \"معالم التنزيل\" للبغوي ٧/ ٢٨٦، \"تفسير النسفي\" ٣/ ٣٢٧.\n(٦) في (م): عن الجهاد.\n(٧) في (ت): على.\n(٨) \"معالم التنزيل\" للبغوي ٧/ ٢٨٦، \"اللباب\" لابن عادل ١٧/ ٤٥١.\n(٩) في (م) زيادة: أي.\n(١٠) انظر: \"الوسيط\" للواحدي ٤/ ١٢٦، ونسبه لمقاتل والكلبي وقتادة، \"معالم التنزيل\" للبغوي ٧/ ٢٨٦، \"رموز الكنوز\" للرسعني ٧/ ٢٦٦.","vol":"24","page":194},{"text":"تعالى (١):\n\n<span data-type=\"title\" id=toc-4973>٢١ </span>- ﴿طَاعَةٌ﴾ مجازه: ويقول هؤلاء المنافقون قبل نزول (٢) الآية المحكمة\n﴿طَاعَةٌ﴾ رفع على الحكاية، أي: أمرنا طاعة، أو منّا طاعة (٣). ﴿وَقَوْلٌ مَعْرُوفٌ﴾ خير (٤).\nوقيل: هو متصل بالكلام الأوّل، واللام في قوله: ﴿لَهُمْ﴾ بمعنى الباء (٥)، مجازه: فأولى بهم طاعة لله ورسوله، وقوله (٦) ﴿وَقَوْلٌ مَعْرُوفٌ﴾ بالإجابة والطاعة (٧).\n﴿فَإِذَا عَزَمَ الْأَمْرُ﴾ أي: جدّ الأمر (٨)، وعُزِم عليه، وأُمروا بالقتال (٩) ﴿فَلَوْ صَدَقُوا اللَّهَ﴾ في إظهارهم الإيمان والطاعة (١٠) ﴿لَكَانَ خَيْرًا لَهُمْ﴾.\n_________\n(١) من (م).\n(٢) في (م) زيادة: هذِه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٦، \"اللباب\" لابن عادل ١٧/ ٤٥٤.\n(٤) في (م) و(ت): حسن، انظر: \"تفسير النسفي\" ٣/ ٣٢٧٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٤٤.\n(٦) ليس في (م) و(ت).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٦، \"اللباب\" لابن عادل ١٧/ ٤٥٤.\n(٨) ذكر هذا المعنى الطبري في \"تفسيره\" ٢٦/ ٥٥، وابن الجوزي في \"زاد المسير\" ٧/ ٤٠٦، كلاهما عن الحسن.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٦.\n(١٠) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٦، \"زاد المسير\" لابن الجوزي ٧/ ٤٠٦، \"تفسير الخازن\" ٤/ ١٣٩.","vol":"24","page":195},{"text":"<span data-type=\"title\" id=toc-4974>٢٢ </span>- ﴿فَهَلْ عَسَيْتُمْ﴾ فلعلّكم (١) ﴿إِنْ تَوَلَّيْتُمْ﴾\nأعرضتم عن القرآن، وفارقتم أحكامه (٢)\n﴿أَنْ تُفْسِدُوا فِي الْأَرْضِ﴾ بالمعصية، والبغي، وسفك الدماء، وتعودوا إلى ما كنتم عليه في جاهليتكم من الفرقة، بعدما جمعكم الله بالإسلام، وأكرمكم بالألفة (٣).\nقال قتادة: كيف رأيتم القوم حين تولّوا عن كتاب الله تعالى؟ ألم يسفكوا الدم (٤) الحرام، وقطعوا الأرحام، وعَصَوا الرّحمن؟ ! (٥).\nوقال بعضهم: هو من الولاية (٦).\nقال المسيب بن شريك والفراء: يقول: فهل عسيتم إن وُلِّيتم (٧) أمر\n_________\n(١) انظر: \"تفسير الطبري\" ٢٦/ ٥٦، \"معالم التنزيل\" للبغوي ٧/ ٢٨٧، \"تفسير النسفي\" ٣/ ٣٢٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٤٥، \"تفسير الخازن\" ٤/ ١٣٩.\n(٣) انظر: \"تفسير الطبري\" ٢٦/ ٥٦، \"معالم التنزيل\" للبغوي ٧/ ٢٨٧، \"اللباب\" لابن عادل ١٧/ ٤٥٥.\n(٤) في (م): الدماء.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٦/ ٥٦، وذكره: البغوي في \"تفسيره\" ٧/ ٢٨٧، وابن عطية في \"المحرر الوجيز\" ١٣/ ٤٠٨، والخازن في \"تفسيره\" ٤/ ١٣٩، وأبو حيان في \"البحر المحيط\" ٨/ ٨٢.\n(٦) ذكره: البغوي في \"تفسيره\" ٧/ ٢٨٧، وأورده بنحوه منسوبًا لكعب الأحبار ومحمد القرظي ابن عطية في \"المحرر الوجيز\" ١٣/ ٤٠٨، وأبو حيان في \"البحر المحيط\" ٨/ ٨٢، وزاد الأخير نسبته لأبي العالية والكلبي.\n(٧) في (م): توليتم.","vol":"24","page":196},{"text":"الناس أن تفسدوا في الأرض بالظلم، نزلت (١) في بني أمية، وفي بني هاشم (٢)، ودليل هذا التأويل:\n[٢٧٥٧] ما أخبرنا الحسين بن محمّد بن الحسين (٣)، حدّثنا هارون (بن محمّد بن هارون) (٤)، حدّثنا محمّد بن عبد العزيز (٥)، حدّثنا القاسم بن يونس الهلالي (٦)، عن سعيد (٧) بن الحكم الورّاق (٨)، عن أبي داود (٩)، عن عبد الله بن مغفل (١٠)، قال: سمعت النبيّ -ﷺ- يقرأ (١١): (فهل عسيتم إن وُلِّيتُم أن تفسدوا في الأرض) (١٢).\n_________\n(١) في (م): نزل.\n(٢) \"معاني القرآن\" للفراء ٣/ ٦٣ بنحوه، ولم يذكر فيمن نزلت، وذكره البغوي في \"تفسيره\" (٧/ ٢٨٧)، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٤٥ مختصرًا.\n(٣) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) ما بين القوسين ليس في (م)، وهو العطار، لم أجده.\n(٥) لم يتبين لي من هو.\n(٦) لم أجده.\n(٧) ليس في (م).\n(٨) لم أجده.\n(٩) نفيع بن الحارث، الهمداني الأعمى، متروك، وقد كذبه ابن معين.\n(١٠) في (م): ابن مغفل. وهو صحابي جليل.\n(١١) ليس في (م).\n(١٢) [٢٧٥٧] الحكم على الإسناد:\nضعيف جدًا؛ فيه مجاهيل، وأبو داود متروك.\nالتخريج:\nأخرجه حفص الدوري في جزء فيه قراءات النبي -ﷺ- (ص ١٤٩) من طريق سعيد ابن الحكم، به، ومن طريقه أخرجه الحاكم في \"المستدرك\" ٢/ ٢٧٩، وأخرجه =","vol":"24","page":197},{"text":"وقرأ علي بن أبي طالب -﵁- ﴿تَوَلَّيْتُمْ﴾ بضمّ التاء والواو، وكسر اللام، يقول: إن وليتكم ولاة جائرة، خرجتم معهم في الفتنة، وعاونتموهم (١). ومثله روى رويس عن يعقوب (٢).\n﴿وَتُقَطِّعُوا أَرْحَامَكُمْ﴾ قرأ يعقوب، وأبو حاتم، وسلَّام: ﴿وَتُقَطِّعُوا﴾ (٣) خفيفة من القطع اعتبارًا بقوله: ﴿وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ﴾ (٤)، وقرأ الحسن: (تقطعوا) مفتوحة الحروف (٥)، اعتبارًا بقوله: ﴿وَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ﴾ (٦).\nوقرأ غيرهم: ﴿وَتُقَطِّعُوا﴾ بضم التاء مشدّدًا (٧)، من التقطيع على\n_________\n= الطبري في \"تهذيبه\" كما في \"فتح الباري\" ٨/ ٥٨١، مطولًا حيث قال -ﷺ- بعد أن قرأ هذِه الآية: \"هم هذا الحي من قريش، أخذ الله عليهم إن ولوا الناس أن لا يفسدوا في الأرض ولا يقطعوا أرحامهم\"، وفيها: ﴿إِنْ تَوَلَّيْتُمْ﴾. وذكر هذِه القراءة ابن جني في \"المحتسب\" (ص ٦٢١).\n(١) \"معالم التنزيل\" للبغوي ٧/ ٢٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٤٥.\n(٢) انظر: \"التبصرة\" لابن فارس (ص ٥٠٠)، \"النشر\" لابن الجزري (ص ٦٣٤).\n(٣) ذكرها ابن مهران في \"المبسوط\" (ص ٣٤٤) عن يعقوب، وابن عطية في \"المحرر الوجيز\" ١٣/ ٤٠٨، عن أبي عمرو وسلام ويعقوب، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٤٦، وزاد نسبتها لعيسى.\n(٤) [البقرة، آية: ٢٧] وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٤٦.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٤٦، \"البحر المحيط\" لأبي حيان ٨/ ٨٢، \"الدر المصون\" للحلبي ٩/ ٧٠١.\n(٦) [الأنبياء، آية: ٩٣] وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٤٦.\n(٧) انظر: \"المبسوط\" لابن مهران (ص ٣٤٤)، \"المحرر الوجيز\" لابن عطية ١٣/ ٤٠٨، \"النشر\" لابن الجزري (ص ٦٣٤).","vol":"24","page":198},{"text":"التكثير لأجل الأرحام (١).\n\n<span data-type=\"title\" id=toc-4975>٢٣ </span>- ﴿أُولَئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ (٢٣)﴾ عن الحقّ (٢).\n\n<span data-type=\"title\" id=toc-4976>٢٤ </span>- قوله تعالى: ﴿أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا (٢٤)﴾\nفلا تفهم مواعظ القرآن، وأحكامه (٣).\n[٢٧٥٨] وأنباني عقيل بن محمّد (٤)، أخبرنا المعافى بن زكريا (٥)، أخبرنا محمّد بن جرير (٦)، حدّثنا ابن حميد (٧)، حدّثنا يحيى بن واضح (٨)، حدّثنا ثور بن يزيد (٩)، عن خالد بن معدان (١٠)، قال: ما من النّاس أحدٌ إلاّ وله أربعُ أعينٍ؛ عينان في وجهه لدنياه، ومعيشته، وعينان في قلبه لدينه، وما وعد الله تعالى (١١) له (١٢) من\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٢٤٦/ ١٦.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢٨٧.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٢٨٧.\n(٤) لم أجده.\n(٥) حافظ ثقة.\n(٦) الطبري، إمام علم مجتهد.\n(٧) محمد بن حُميد، التميمي، حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(٨) أبو تميلة، ثقة.\n(٩) الكلاعي، أبو خالد الحمصي، ثقة ثبت، إلا أنه يرى القدر.\n(١٠) في (ت) زيادة: ﵀. وهو ابن أبي كريب الكلاعي، ثقة عابد، يرسل كثيرًا.\n(١١) من (ت).\n(١٢) ليس في (ت).","vol":"24","page":199},{"text":"الغيب، وما من أحدٍ إلاَّ ومعه (١) شيطانٌ مستبطّن (٢) فقار ظهره، عاطفٌ عنقَه على عاتقه، فاغِرٌ فاه إلى ثمرة قلبه، (فإذا أراد الله بعبدٍ خيرًا أبصرت عيناه اللّتان في قلبه ما وعد الله من الغيب، فعمل به) (٣)، وإذا أراد الله بعبد شرًّا طمس عليها، فذلك قوله تعالى (٤): ﴿أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا﴾ (٥).\n[٢٧٥٩] وبه عن ابن (٦) جرير (٧)، (حدّثنا بشر) (٨)، حدّثنا حمّاد\n_________\n(١) في (م) و(ت): وله.\n(٢) في (ت): متبطن.\n(٣) ما بين القوسين ليس في (ت).\n(٤) من (م) و(ت).\n(٥) [٢٧٥٨] الحكم على الإسناد:\nضعيف؛ فيه شيخ المصنف لم أجده، وابن حميد ضعيف.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٦/ ٥٧ ومن طريقه أخرجه المصنف، والخرائطي في \"اعتلال القلوب\" ١/ ٣١ (٤٨٣)، ومن طريقه أخرجه الديلمي في \"مسنده\" من حديث معاذ بن جبل مرفوعًا ٤/ ٣٠٩ (٦٤٤٩)، وأبو نعيم في \"الحلية\" ٥/ ٢١٢، والبيهقي في \"القضاء والقدر\" ٢/ ٥ (٤٨٣) خمستهم من طريق ثور به، عدا الديلمي، بنحوه، دون لفظ: وما من أحدٍ ... ثمرة قلبه. وأخرج هذِه الزيادة أبو داود في \"الزهد\" (ص ٣٩٨)، وابن جرير في \"تفسيره\" ٢١/ ٢١٦، وأبو نعيم في \"الحلية\" ٥/ ٢١٣، بنحوه،\n(٦) من (م) و(ت).\n(٧) إمام علم مجتهد.\n(٨) ليس في (م)، وبشر بن معاذ العَقَدي، صدوق.","vol":"24","page":200},{"text":"ابن زيد (١)، حدّثنا هشام بن عروة (٢)، عن أبيه (٣)، قال: تلا رسول الله -ﷺ- يومًا: ﴿أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا (٢٤)﴾، فقال شاب من أهل اليمن: بل عليها (٤) أقفالُها حتّى يكون الله تعالى (٥) يَفْتَحُها أو يُفَرجها، فما زال الشاب (٦) في نفس عمر -﵁- حتّى ولي فاستعان به (٧).\n\n<span data-type=\"title\" id=toc-4977>٢٥ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ ارْتَدُّوا عَلَى أَدْبَارِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى﴾\nقال قتادة: هم كفّار أهل الكتاب كفروا بمحمّد -ﷺ- وهم يعرفونه\n_________\n(١) ابن درهم، ثقة ثبت.\n(٢) هشام بن عروة بن الزبير بن العوام، ثقة فقيه، ربما دلس.\n(٣) أبو عبد الله المدني، ثقة فقيه مشهور.\n(٤) في (م): على قلوب.\n(٥) ليس في (ت).\n(٦) بعدها في الأصل، (م): به.\n(٧) [٢٧٥٩] الحكم على الإسناد:\nضعيف؛ لأنه مرسل، كما أن فيه شيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"تفسيره\" ٢٦/ ٥٨، والبغوي في \"تفسيره\" ٧/ ٢٨٧ من طريق المصنف به، وإسحاق بن راهوية، كما في \"المطالب العالية\" ١٥/ ٢٣٦ (٣٧١٧) من طريق هشام به، بنحوه، وعزاه السيوطي في \"الدر\" ٦/ ٥٢ إلى ابن المنذر وابن مردويه.\nوله شاهد مروي عن سهل بن سعد -﵁- أخرجه الدارقطني في \"الأفراد\" كما في \"الأطراف\" لابن طاهر ٣/ ٩٨، والبيهقي في \"القضاء والقدر\" ١/ ٣٥٠ (٣٣١)، وفيه ذؤيب بن عمامة، ضعفه الدارقطني كما في \"المغني\" للذهبي ١/ ٣٢٨.","vol":"24","page":201},{"text":"ويجدون نعته مكتوبًا عندهم (١).\nوقال ابن عبّاس -﵄-، والضحّاك، والسدي (٢): هم المنافقون (٣).\n﴿الشَّيْطَانُ سَوَّلَ﴾ زيّن (٤) ﴿لَهُمْ وَأَمْلَى لَهُمْ﴾ قرأ أبو عمرو بضم الألف وفتح الياء على وجه (٥) ما لم يُسمَّ فاعله (٦). وقرأ مجاهد، ويعقوب بضمّ الألف، وإرسال الياء على وجه الخبر من الله تعالى عن نفسه أنّه يفعل ذلك بهم (٧)، وهو اختيار أبي حاتم (٨).\n_________\n(١) أخرجه بنحوه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٤، والطبري في \"تفسيره\" ٢٦/ ٥٨، وزاد السيوطي في \"الدر\" ٦/ ٥٣ عزوه لعبد بن حميد وابن المنذر، وذكره البغوي في \"تفسيره\" ٧/ ٢٨٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٤٩ وزاد نسبته لابن جريج، بنحوه.\n(٢) ليس في (م).\n(٣) أخرجه الطبري في \"تفسيره\" ٥٨/ ٢٦ عن الضحاك وابن عباس -﵁- ورجحه، وذكره البغوي في \"تفسيره\" ٧/ ٢٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٤٩.\n(٤) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤١١)، \"معاني القرآن\" للنحاس ٦/ ٤٨٣ عزاه لقتادة، \"زاد المسير\" لابن الجوزي ٧/ ٤٠٩.\n(٥) ليس في (م).\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٤١٩)، \"تفسير الطبري\" ٢٦/ ٥٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٨.\n(٧) انظر: قراءة مجاهد في \"تفسير الطبري\" ٢٦/ ٥٩، \"المحرر الوجيز\" لابن عطية ١٣/ ٤١١، وقراءة يعقوب في \"المبسوط\" لابن مهران (ص ٣٤٤)، و\"التيسير\" لابن الجزري (ص ٥٥٩).\n(٨) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٠.","vol":"24","page":202},{"text":"وقرأ الآخرون: (وأملى) بفتح الألف واللام (١)، بمعنى: وأملى الله (٢) لهم (٣)، وهو اختيار أبي عبيد (٤).\n\n<span data-type=\"title\" id=toc-4978>٢٦ </span>- ﴿ذَلِكَ بِأَنَّهُمْ﴾ يعني: هؤلاء المنافقين أو اليهود (٥)\n﴿قَالُوا لِلَّذِينَ كَرِهُوا مَا نَزَّلَ اللَّهُ﴾ وهم المشركون (٦) ﴿سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ﴾ في مخالفة محمّد -ﷺ- والقعود عن الجهاد (٧) ﴿وَاللَّهُ يَعْلَمُ إِسْرَارَهُمْ﴾ قرأ أهل الكوفة إلاّ أبا بكر بكسر الهمزة على الفعل (٨) وقرأ (٩) غيرهم بفتحها (على جمع السِّرِّ) (١٠).\n_________\n(١) ليس في (ت).\n(٢) في (ت) زيادة: تعالى.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٤١٩)، \"المبسوط\" لابن مهران (ص ٣٤٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٨، وهم: نافع، ابن كثير، ابن عامر، عاصم، حمزة، الكسائي، أبو جعفر، خلف.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٨، \"تفسير الخازن\" ٤/ ١٤١، \"اللباب\" لابن عادل ١٧/ ٤٦١.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٢٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٠، \"تفسير الخازن\" ٤/ ١٤١.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٠، \"تفسير النسفي\" ٣/ ٣٢٩.\n(٨) انظر: \"السبعة\" لابن مجاهد (ص ٤١٩)، \"تفسير الطبري\" ٢٦/ ٥٩، \"المبسوط\" لابن مهران (ص ٣٤٤) وهم: حمزة، الكسائي، حفص عن عاصم، خلف.\n(٩) من (ت).\n(١٠) ما بين القوسين ليس في (م). وانظر: \"الكشف عن وجوه القراءات\" لمكي =","vol":"24","page":203},{"text":"<span data-type=\"title\" id=toc-4979>٢٧ </span>- ﴿فَكَيْفَ إِذَا تَوَفَّتْهُمُ﴾\nبالتاء قراءة العامّة، وقرأ عيسى: (توفيهم) بالياء (١) (٢) ﴿الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ﴾ عند الموت (٣)، نظيرها في الأنفال (٤) والنحل (٥) (٦).\n\n<span data-type=\"title\" id=toc-4980>٢٨ </span>- ﴿ذَلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ (٢٨)﴾.\n\n<span data-type=\"title\" id=toc-4981>٢٩ </span>- قوله تعالى: ﴿أَمْ حَسِبَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾ يعني: المنافقين (٧)\n﴿أَنْ لَنْ يُخْرِجَ اللَّهُ أَضْغَانَهُمْ﴾ يعني: أحقادهم على المؤمنين،\n_________\n= ٢/ ٣٧٩، \"النشر\" لابن الجزري (ص ٦٣٤)، \"البحر المحيط\" لأبي حيان ٨/ ٨٣، وهم: نافع، ابن كثير، أبو عمرو، ابن عامر، عاصم في رواية أبي بكر، أبو جعفر، يعقوب.\n(١) انظر \"إتحاف فضلاء البشر\" (ص ٥٠٨) ونسبها للمطوعي.\n(٢) في الأصل: (توفاهم) بالتاء. والمثبت من (م) و(ت)، و(توفاهم) قراءة الأعمش كما في \"البحر المحيط\" لأبي حيان ٨/ ٨٣، \"فتح القدير\" للشوكاني ٥/ ٥٢.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٠٤، \"تفسير ابن كثير\" ٧/ ٢١٤.\n(٤) الآية هي قوله تعالى: ﴿وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ (٥٠)﴾ [الأنفال: ٥٠].\n(٥) الآية هي قوله تعالى: ﴿الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ فَأَلْقَوُا السَّلَمَ مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ بَلَى إِنَّ اللَّهَ عَلِيمٌ بِمَا كُنْتُمْ تَعْمَلُونَ (٢٨)﴾ [النحل: ٢٨].\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٠.\n(٧) \"الوجيز\" للواحدي ٢/ ١٠٠٤، \"معالم التنزيل\" للبغوي ٧/ ٢٨٨، \"التسهيل\" لابن جزي ٤/ ٨٨.","vol":"24","page":204},{"text":"واحدها: ضِغن، فيبديها لهم حتّى يعرفوا نفاقهم (١).\n\n<span data-type=\"title\" id=toc-4982>٣٠ </span>- ﴿وَلَوْ نَشَاءُ لَأَرَيْنَاكَهُمْ﴾\nأي (٢): لأعلمناكهم (٣) وعرفناكهم ودللناك عليهم (٤)، تقول العرب: سأُريك ما أصنعُ (٥) بمعنى: سأُعْلِمُكَ (٦)، ومنه قوله تعالى: ﴿بِمَا أَرَاكَ اللَّهُ﴾ (٧) ﴿فَلَعَرَفْتَهُمْ بِسِيمَاهُمْ﴾ بعلامتهم (٨).\nقال أنس بن مالك: ما خفي على رسول الله -ﷺ- بعد نزول هذِه الآية شيء من المنافقين، كان يعرفهم بسيماهم، ولقد كنّا معه في غزاة وفيها سبعة من المنافقين يشكوهم النّاس، فناموا ذات ليلة، وأصبحوا وعلى جبهة كلّ واحد منهم مكتوب هذا منافق. فذلك قوله: ﴿بِسِيمَاهُمْ﴾ (٩).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٨٨، \"تفسير الخازن\" ٤/ ١٤١.\n(٢) من (م).\n(٣) من (م)، (ت).\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ١٠٠٤، \"معالم التنزيل\" للبغوي ٧/ ٢٨٨، \"تفسير النسفي\" ٣/ ٣٢٩.\n(٥) في (م) زيادة: أي.\n(٦) انظر: \"تفسير الطبري\" ٢٦/ ٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٢.\n(٧) [النساء، آية: ١٠٥] وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٢.\n(٨) \"معالم التنزيل\" للبغوي ٧/ ٢٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٢، \"تفسير النسفي\" ٣/ ٣٢٩.\n(٩) ذكره بنحوه الزمخشري في \"الكشاف\" ٥/ ٥٢٧ وفيه تسعة بدل سبعة، وقال ابن حجر: ذكره الثعلبي بغير سند، ولم أجده، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٥٢.","vol":"24","page":205},{"text":"وقال ابن زيد: قد أراد الله (إظهار نفاقهم) (١)، وأمر بهم أن يخرجوا من المسجد، فأبوا إلاّ أن يمسكوا بلا إله إلاّ الله، فلمّا أبوا إلا أن يمسكوا بلا إله إلاّ الله، حُقنت دماؤهم، ونَكحوا، ونكحوا بها (٢).\n﴿وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ﴾ قال ابن عبّاس -﵄: في معنى القول (٣): الحُسن في فحواه (٤). وقال القرظي: في مقصده ومغزاه (٥).\nوللحن وجهان (٦): صواب، وخطأ، فأمّا الصواب: فالفعل منه لحِنَ يَلحَنُ لحَنًا، وهو لحِنٌ إذا فَطَن للشيء، ومنه قول النبي -ﷺ-: \"فلعلّ بعضكم أن يكون ألحن بحجّته من بعض\" (٧). والفعل من الخطأ: لحنَ يَلحَنُ لحَنًا، فهو لاحِنٌ، والأصل فيه إزالة الكلام عن جهته (٨).\n_________\n= في (م): إظهارهم.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٦/ ٦١ بنحوه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٥٢ بنحوه.\n(٣) في (ت) زيادة: وقال.\n(٤) ذكره بنحوه النسفي في \"تفسيره\" ٣/ ٣٢٩، الخازن في \"تفسيره\" ٤/ ١٤١ ولم ينسباه.\n(٥) لم أجده، وذكر معنى قوله البغوي في \"تفسيره\" ٧/ ٢٨٩، والشوكاني في \"فتح القدير\" ٥/ ٥٣.\n(٦) من (م) و(ت).\n(٧) أخرجه البخاري، كتاب: الشهادات، باب: مَنْ أَقَامَ البَيّنَةَ بَعْدَ اليَمِينِ، (٢٦٨٠) من حديث أم سلمة.\n(٨) انظر \"معالم التنزيل\" للبغوي ٧/ ٢٨٩.","vol":"24","page":206},{"text":"وفي الخبر أنّه قيل لمعاوية -﵁- أنّ عبيد الله بن زياد يتكلّم بالفارسية، فقال: أليس ظريفًا من ابن أخي أن يلحن في كلامه، أي: يعدل (١) من لغة إلى لغة.\nقال الشاعر (٢):\nوَحَدِيثٍ ألذُّهُ هُوَ ممَّا\nيَنْعَتُ النَّاعِتُونَ يُوزَنُ وَزْنا\nمَنْطِقٌ رَائِعٌ وتَلْحَنُ أحْيَا\nنًا وَخَيْرُ الحَدِيثِ مَا كَانَ لَحْنُا (٣)\nيعني: يزيل حديثها عن جهته (٤) ﴿وَاللَّهُ يَعْلَمُ أَعْمَالَكُمْ﴾.\n_________\n(١) في (ت) زيادة: به.\n(٢) مالك بن أسماء بن خارجة الفزاري، أبو الحسن، من فحول الشعراء، له وفادة على عبد الملك بن مروان، وكان عاملا على الحيرة للحجاج، كان غزلًا ظريفًا، من أشراف أهل الكوفة، (ت نحو ١٠٠ هـ). انظر: \"معجم الشعراء\" ١/ ٨٣، \"السير\" ٧/ ٤٠٣، \"الأعلام\" للزركلي ٥/ ٢٥٧.\n(٣) البيت في \"الصحاح\" للجوهري ٧/ ٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٣، \"لسان العرب\" ١٣/ ٣٧٩.\n(٤) في (م) و(ت): حديثهما عن جهتهما.","vol":"24","page":207},{"text":"<span data-type=\"title\" id=toc-4983>٣١ </span>- ﴿وَلَنَبْلُوَنَّكُمْ﴾ بالجهاد (١)\n﴿حَتَّى نَعْلَمَ الْمُجَاهِدِينَ مِنْكُمْ وَالصَّابِرِينَ وَنَبْلُوَ أَخْبَارَكُمْ﴾\nقراءة العامّة كلّها بالنون (٢)، لقوله: ﴿وَلَوْ نَشَاءُ لَأَرَيْنَاكَهُمْ﴾ (٣). وروى أبو بكر والمفضل، عن عاصم كلّها بالياء (٤). وقرأ يعقوب: (ونَبلوْ) ساكنة الواو (٥)، ردًّا على قوله: ﴿وَلَنَبْلُوَنَّكُمْ﴾ (٦)، وقرأ (٧) غيره بالفتح (٨)، ردًّا على قوله: ﴿نَعْلَمَ﴾ (٩).\n_________\n(١) ليس في (م). وانظر: \"الوجيز\" للواحدي ٢/ ١٠٠٤، \"معالم التنزيل\" للبغوي ٧/ ٢٨٩، \"زاد المسير\" لابن الجوزي ٧/ ٤١١.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٤٢٠)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٤، \"تحبير التيسير\" لابن الجزري (ص ٥٥٩) وهم: نافع، ابن كثير، أبو عمرو، ابن عامر، عاصم في رواية حفص، أبو جعفر، وحمزة، والكسائي، يعقوب، وخلف.\n(٣) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٩.\n(٤) انظر: \"المبسوط\" لابن مهران (ص ٣٤٥)، \"التبصرة\" لابن فارس (ص ٥٠١)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٥٥٨)، \"معجم القراءات\" للخطيب ٩/ ٣١.\n(٥) انظر: \"الغاية\" لابن مهران (ص ١٢٥)، \"التبصرة\" لابن فارس (ص ٥٠١)، \"النشر\" لابن الجزري (ص ٦٣٤).\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٤.\n(٧) من (ت).\n(٨) \"المبسوط\" لابن مهران (ص ٣٤٥)، \"تحبير التيسير\" لابن الجزري (ص ٥٥٩)، وهم: نافع، ابن كثير، أبو عمرو، ابن عامر، عاصم، أبو جعفر، وحمزة، والكسائي، وخلف.\n(٩) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٤.","vol":"24","page":208},{"text":"قال إبراهيم بن الأشعث: كان الفضيل ﵀ (١) إذا قرأ هذِه الآية بكى، وقال: اللهم لا تبلنا، فإنّك إن بلوتنا هتكت أستارنا، وفضحتنا (٢).\n\n<span data-type=\"title\" id=toc-4984>٣٢ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ وَشَاقُّوا الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَسَيُحْبِطُ أَعْمَالَهُمْ (٣٢)﴾\nقال ابن عبّاس -﵄-: هم المطعِمُون يوم بدر (٣). نظيرها قوله تعالى (٤): ﴿إِنَّ الَّذِينَ كَفَرُوا يُنْفِقُونَ أَمْوَالَهُمْ لِيَصُدُّوا عَنْ سَبِيلِ اللَّهِ﴾ الآية (٥).\n\n<span data-type=\"title\" id=toc-4985>٣٣ </span>- قوله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ﴾ بمعصيتهما (٦).\nقال مقاتل والثُّمَالي (٧): لا تَمُنوا على رسول الله -ﷺ- فتبطلوا\n_________\n(١) من (ت).\n(٢) ذكره بنحوه الزمخشري في \"الكشاف\" ٥/ ٥٢٨، ابن عطية في \"المحرر الوجيز\" ١٣/ ٤١٧ ولم يذكرا إبراهيم بن الأشعث، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٥٤.\n(٣) ذكره البغوي في \"تفسيره\" ٧/ ٢٩٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٥٤، والخازن في \"تفسيره\" ٤/ ١٤٢.\n(٤) من (م) و(ت).\n(٥) [الأنفال: ٣٦] انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٩٠، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٤، و\"اللباب\" لابن عادل ١٧/ ٤٦٨.\n(٦) انظر \"تفسير الطبري\" ٢٦/ ٦٢.\n(٧) في (م): قتادة والثمال.","vol":"24","page":209},{"text":"أعمالكم، نزلت في بني أسد (١). وسنذكر القصة في سورة الحجرات إن شاء الله -ﷺ- (٢).\nوقيل: بالعجب والرياء (٣).\n\n<span data-type=\"title\" id=toc-4986>٣٤ </span>- ﴿إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ ثُمَّ مَاتُوا وَهُمْ كُفَّارٌ فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ﴾\nقيل: هم أصحاب القليب (٤)، وحكمها عام (٥).\n\n<span data-type=\"title\" id=toc-4987>٣٥ </span>- ﴿فَلَا تَهِنُوا﴾ تضعفوا (٦) ﴿وَتَدْعُوا إِلَى السَّلْمِ﴾ (١)\n_________\n(١) انظر: \"تفسير مقاتل) ٣/ ٢٤١، \"معالم التنزيل\" للبغوي ٧/ ٢٩٠، \"زاد المسير\" لابن الجوزي ٧/ ٤١٢، والأخيرين لم يذكراه عن الثمالي، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٥.\n(٢) من (ت)، والقصة هي: أن أناسًا من أعراب بني أسد بن خزيمة قدموا على النبي -ﷺ- بالمدينة، فقالوا للنبي -ﷺ-: أتيناك بأهلينا طائعين عفوًا بغير قتال وتركنا الأموال والعشائر، وكل قبيلة في العرب قاتلوك حتى أسلموا كرهًا، فلنا عليك حق، فاعرف ذلك لنا، فأنزل الله تعالى في الحجرات: ﴿يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا﴾ إلى آيتين [الحجرات: ١٧، ١٨]. وأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ (٣٣)﴾.\n(٣) ذكر هذا القول عن الكلبي: البغوي في \"تفسيره\" ٧/ ٢٩٠، وابن الجوزي في \"زاد المسير\" ٧/ ٤١٢، والرسعني في \"رموز الكنوز\" ٧/ ٢٨٠، والخازن في \"تفسيره\" ٤/ ١٤٣، وجميعهم بلفظ: الرياء والسمعة.\n(٤) في (ت): بالقلب.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٢٩٠، \"الكشاف\" للزمخشري ٥/ ٥٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٥، \"البحر المحيط\" لأبي حيان ٨/ ٨٤ بنحوه.\n(٦) هذا قول مجاهد في \"تفسيره\" (ص ٦٠٥)، وأخرجه عنه الطبري في \"تفسيره\" ٢٦/ ٦٣، وذكره الزجاج في \"معاني القرآن\" ٥/ ١٦، البغوي في \"تفسيره\" ٧/ ٢٩٠ كلاهما دون نسبة.","vol":"24","page":210},{"text":"(أبو بكر وحمزة بكسر السين) (١)، إلى الصلح (٢) ﴿وَأَنْتُمُ الْأَعْلَوْنَ﴾ لأنّكم مؤمنون محقّون (٣).\n﴿وَاللَّهُ مَعَكُمْ﴾ قال قتادة: ولا تكونوا أوّل الطائفتين ضرعت إلى صاحبتها (٤) ﴿وَلَنْ يَتِرَكُمْ أَعْمَالَكُمْ﴾ قال ابن عبّاس وقتادة والضحّاك وابن زيد: لن يظلمكم (٥).\nوقال مجاهد: لن ينقصكم أعمالكم (٦)، بل يثيبكم عليها، ويزيدكم من فضله، ومنه قول النبيّ -ﷺ-: \"من فاتته صلاة العصر فكأنّما وُتِر ماله وأهله\" (٧) (٨) أي: ذهب بهما.\n_________\n(١) ما بين القوسين ليس في (ت)، وانظر: \"السبعة\" لابن مجاهد (ص ٤٢٠)، \"المبسوط\" لابن مهران (ص ٣٤٥)، \"تحبير التيسير\" لابن الجزري (ص ٥٥٩)، وزاد الأخيران نسبتها لخلف.\n(٢) \"معاني القرآن\" للفراء ٣/ ٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٦، \"البحر المحيط\" لأبي حيان ٨/ ٨٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٦.\n(٤) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٤، وذكره الزمخشري في \"الكشاف\" ٥/ ٥٣١ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٥٦.\n(٥) أخرجه عنهم الطبري في \"تفسيره\" ٢٦/ ٦٤، وذكره بنحوه البغوي في \"تفسيره\" ٧/ ٢٩٠ وذكر مقاتل بدل ابن زيد، والخازن في \"تفسيره\" ٤/ ١٤٢.\n(٦) \"تفسير مجاهد\" (ص ٥٩٩)، وأخرجه عنه الطبري في \"تفسيره\" ٢٦/ ٦٤.\n(٧) في (م): وولده.\n(٨) أخرجه البخاري من حديث ابن عمر بنحوه في كتاب مواقيت الصلاة، باب: إثم من فاتته العصر (٥٥٢)، وأخرجه مسلم من حديث ابن عمر بنحوه في كتاب: المساجد ومواضع الصلاة، باب: التغليظ في تفويت صلاة العصر (٦٢٦).","vol":"24","page":211},{"text":"<span data-type=\"title\" id=toc-4988>٣٦ </span>- قوله تعالى: ﴿إِنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا يُؤْتِكُمْ أُجُورَكُمْ وَلَا يَسْأَلْكُمْ﴾\nربّكم ﴿أَمْوَالَكُمْ﴾ لإيتاء الأجر، بل يأمركم بالإيمان والطاعة ليثيبكم عليها (١) الجنّة (٢)، نظيره قوله: ﴿مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا﴾ الآية (٣).\nوقيل: ولا يسألكم محمّد -ﷺ- أموالكم، نظيرها قوله ﷿ (٤): ﴿قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ﴾ (٥).\nوقيل: معنى الآية ولا يسألكم الله ورسوله أموالكم كلّها، إنّما يسألانكم غيضًا من فيض، ربع العشر فطيبوا بها (٦) نفسًا (٧). وإلى هذا القول ذهب ابن عُيينة (٨).\n_________\n(١) في (ت): عليه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٩٠، والخازن في \"تفسيره\" ٤/ ١٤٣، \"اللباب\" لابن عادل ١٧/ ٤٧٠.\n(٣) [الذاريات: ٥٧] وانظر \"معالم التنزيل\" للبغوي ٧/ ٢٩١.\n(٤) ليس في (م).\n(٥) [الفرقان: ٥٧] وانظر: \"معالم التنزيل\" للبغوي ٧/ ٢٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٧، \"اللباب\" لابن عادل ١٧/ ٤٧٠.\n(٦) ليس في (م).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٩١، \"المحرر الوجيز\" لابن عطية ١٣/ ٤٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٧، \"اللباب\" لابن عادل ١٧/ ٤٧٠.\n(٨) \"معالم التنزيل\" للبغوي ٧/ ٢٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٧، \"اللباب\" لابن عادل ١٧/ ٤٧٠.","vol":"24","page":212},{"text":"وهو اختيار أبي بكر بن عبدوس (١)\n[٢٧٦٠] حكى لنا ابن حبيب (٢) عنه (٣)، يدلّ عليه سياق الآية (٤).\n\n<span data-type=\"title\" id=toc-4989>٣٧ </span>- ﴿إِنْ يَسْأَلْكُمُوهَا فَيُحْفِكُمْ﴾ فيجهدكم، ويلحّ (٥) عليكم (٦).\nوقال ابن زيد: الإحفاء أن تأخذ كلّ شيءٍ بيدَيك (٧).\n﴿تَبْخَلُوا وَيُخْرِجْ أَضْغَانَكُمْ﴾ قال قتادة: قد علم الله تعالى أنّ في مسألة المال خروج الأضغان (٨).\n\n<span data-type=\"title\" id=toc-4990>٣٨ </span>- قوله تعالى: ﴿هَاأَنْتُمْ هَؤُلَاءِ تُدْعَوْنَ لِتُنْفِقُوا فِي سَبِيلِ اللَّهِ فَمِنْكُمْ مَنْ يَبْخَلُ وَمَنْ يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَنْ نَفْسِهِ وَاللَّهُ الْغَنِيُّ﴾\n_________\n(١) محمد بن أحمد بن عبدوس، لم يذكر بجرح أو تعديل.\n(٢) الحسن بن محمد، كذبه الحاكم.\n(٣) [٢٧٦٠] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم.\nالتخريج:\nلم أجده.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٢٩١، \"اللباب\" لابن عادل ١٧/ ٤٧٠.\n(٥) في (م) و(ت) زيادة: ويلحف.\n(٦) انظر: \"تفسير الطبري\" ٢٦/ ٦٥، \"الوجيز\" للواحدي ٢/ ١٠٠٥، \"معالم التنزيل\" للبغوي ٧/ ٢٩١.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٦/ ٦٥، وذكره ابن عاشور في \"التحرير والتنوير\" ١١٤/ ٢٦.\n(٨) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٤، وذكره الطبري في \"تفسيره\" ٢٦/ ٦٥، دون نسبة، والسمرقندي في \"بحر العلوم\" ٣/ ٢٤٨، والواحدي في \"الوسيط\" ٤/ ١٣٠، والبغوي في \"تفسيره\" ٧/ ٢٩١.","vol":"24","page":213},{"text":"(عن صدقاتكم وطاعاتكم) (١)\n﴿وَأَنْتُمُ الْفُقَرَاءُ﴾ إليها (٢) ﴿وَإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا﴾ بل يكونوا أطوع لله وأمثل منكم (٣). قال الكلبي: هم كندة والنخع (٤).\nوقال (٥) الحسن: هم العجم (٦). وقال (٧) عكرمة: فارس والروم (٨).\n[٢٧٦١] وأخبرنا ابن فنجويه ﵀ (٩)، حدّثنا عمر بن\n_________\n(١) ما بين القوسين ليس في (م)، وانظر: \"معالم التنزيل\" للبغوي ٧/ ٢٩١، \"تفسير الخازن\" ٤/ ١٤٣.\n(٢) في (ت): إليه.\n(٣) انظر \"الوجيز\" للواحدي ٢/ ١٠٠٦، \"معالم التنزيل\" للبغوي ٧/ ٢٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٥٨.\n(٤) ذكره: البغوي في \"تفسيره\" ٧/ ٢٩١، والزمخشري في \"الكشاف\" ٥/ ٥٣٢، وابن الجوزي في \"زاد المسير\" ٧/ ٤١٦، وأبي حيان في \"البحر المحيط\" ٨/ ٨٦ ولم ينسبه.\n(٥) من (ت).\n(٦) ذكره البغوي في \"تفسيره\" ٧/ ٢٩١، والقرطبي في\"الجامع لأحكام القرآن\" ١٦/ ٢٥٨، وابن عادل في \"اللباب\" ١٧/ ٤٧٢.\n(٧) من (ت).\n(٨) ذكره البغوي في \"تفسيره\" ٧/ ٢٩١، والزمخشري في \"الكشاف\" ٥/ ٥٣٢، وابن الجوزي في \"زاد المسير\" ٧/ ٤١٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٥٨.\n(٩) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"24","page":214},{"text":"الخطّاب (١)، حدّثنا عبد الله (٢) بن الفضل (٣)، حدّثنا يحيى بن أيّوب (٤)، حدّثنا إسماعيل بن جعفر (٥)، أخبرني عبد الله بن جعفر ابن نجيح (٦)، عن العلاء بن عبد الرّحمن (٧)، عن أبيه (٨)، عن أبي هريرة -﵁-، قال: قال أُناس من أصحاب رسول الله -ﷺ-: يا رسول الله، مَنْ هؤلاء الذين ذكر الله تعالى في القرآن إن تولّينا استُبدِلوا، ثمّ لا يكونوا أمثالنا؟ قال: وكان سلمان -﵁- (٩) إلى جانب رسول الله -ﷺ- فضرب رسول الله فخذ سلمان -﵁- (١٠) وقال: \"هذا وقومه، والّذي نفسي بيده لو كان الإيمان مَنُوطًا بالثريا لتناوله رجالٌ من فارس\" (١١).\n_________\n(١) السجزي، لم أجده.\n(٢) في (م) و(ت): عبيد الله.\n(٣) ابن ذاخرة، لم أجده.\n(٤) المَقَابِري، أبو زَكريا البغدادي، ثقة.\n(٥) ابن أبي كثير الأنصاري الزُّرَقي مولاهم، أبو إسحاق، ثقة ثبت.\n(٦) السعدي مولاهم، أبو جعفر المديني، ضعيف، يقال: تغير حفظه بأخرة.\n(٧) الحُرَقي، أبو شِبل المدني، صدوق ربما وهم.\n(٨) عبد الرحمن بن يعقوب الجهني، المدني، مولى الحُرَقَة، ثقة.\n(٩) من (ت).\n(١٠) من (م) و(ت).\n(١١) [٢٧٦١] الحكم على الإسناد:\nضعيف؛ فيه من لم أجده، وعبد الله بن جعفر ضعيف؛ إلا أن الحديث صحيح كما سيأتي. =","vol":"24","page":215},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nأخرجه الترمذي في كتاب: ثواب القرآن عن رسول الله -ﷺ-، باب: ومن سورة محمد -ﷺ-، (٣٢٦١) من طريق إسماعيل بن جعفر، به بنحوه. وأخرجه ابن حبان في \"صحيحه\" ١٦/ ٦٢ (٧١٢٣) من طريق العلاء به بنحوه. وصححه العلامة الألباني في \"سنن الترمذي\"، ووافقه شعيب الأرنؤوط في \"صحيح ابن حبان\". وأخرج الإمام البخاري في كتاب: التفسير سورة الجمعة، باب: قوله: ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾ (٤٨٩٧)، والإمام مسلم في كتاب: الفضائل، باب: فضائل الفرس (٢٥٤٦) كلاهما من حديث أبي هريرة، بمعناه، (٣٨٦٠) انظر: \"تفسير أبي الليث\" ٣/ ٢٤٩، و\"تفسير أبي حيان\" ٨/ ٨٩، و\"تفسير الخازن\" ٤/ ١٤٣، وممن حكى الإجماع على كونها مدنية الزجاج في \"معاني القرآن\" ٥/ ١٩، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٥٩.","vol":"24","page":216},{"text":"<span data-type=\"title\" id=toc-4991>٤٨ - سُورَة الفَتْح</span>","vol":"24","page":217},{"text":"سُورَةُ الفَتح\nمدنية (١)، وهي ألفان وأربعمائة وثمانية وثلاثون حرفًا،\nوخمسمائة وستّون كلمة، وتسع وعشرون آية.\n[٢٧٦٢] أخبرنا (عبيد) (٢) الله بن محمّد الزاهد (٣) ﵀ بقراءتي عليه، حدّثنا أبو العبّاس السرّاج (٤)، حدّثنا أبو الأشعث (٥)، حدّثنا المعتمر (٦)، قال: سمعت أبي (٧) يحدث عن قتادة (٨)، عن أنس (٩)، قال: لمّا رجعنا من غزاة (١٠) الحديبية، حيل بيننا وبين نُسكِنا، فنحن بين الحزن والكآبة، فأنزل الله تعالى علينا (١١) ﴿إِنَّا\n_________\n(١) انظر: \"البيان في عد آي القرآن\" (ص ٢٢٩)، وذكر الداني أنه لا خلاف فيها، \"اللباب\" لابن عادل ١٧/ ٤٧٤.\n(٢) في الأصل و(م): عبد، والمثبت من (ت) وكتب التراجم.\n(٣) عبيد الله بن محمد بن عبد الله بن محمد، أبو الفضل الفامي، قال الحاكم: سماعاته بخط أبيه صحيحة.\n(٤) محمد بن إسحاق بن إبراهيم بن مهران، الثقفي، الخراساني، إمام، حافظ، ثقة.\n(٥) أحمد بن المقدام العجلي، صدوق صاحب حديث.\n(٦) مُعتمر بن سليمان بن طَرخان التَّيمي، أبو محمد البصري، ثقة.\n(٧) سليمان بن طَرخان التيمي، أبو المعتمر البصري، ثقة.\n(٨) قتادة بن دعامة السدوسي، ثقة ثبت.\n(٩) في الأصل: (بشر)، وهو خطأ، والمثبت من (م) و(ت) وكتب المصادر والحديث.\n(١٠) في (ت): غزوة.\n(١١) ساقط من (م). وفي (ت): عليه.","vol":"24","page":219},{"text":"فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ الآية كلّها، فقال رسول الله -ﷺ-: \"لقد أُنزلت عليَّ آيةٌ هي أحبُّ إليَّ من الدُّنيا وما فيها\". (١)\n[٢٧٦٣] وأخبرنا أبو الحسن بن أبي الفضل القهندزي (٢) بقراءتي عليه، أخبرنا مكي بن عبدان (٣)، حدّثنا محمّد بن يحيى (٤)، قال: وفيما قرأت على عبد الله بن نافع (٥) وحدّثني مُطرف (٦)، عن مالك (٧)، عن زيد بن أسلم (٨)، عن أبيه (٩) أنّ رسول الله -ﷺ- كان يسير في بعض أسفاره وعمر بن الخطّاب -﵁- يسير معه ليلًا، فسأله\n_________\n(١) في (م) و(ت): من الدنيا كلها.\n[٢٧٦٢] الحكم على الإسناد:\nفيه أبو الأشعث، صدوق، والحديث صحيح كما سيأتي بيانه.\nالتخريج:\nأخرجه الإمام مسلم في \"صحيحه\" بسنده عن قتادة به، بنحوه، كتاب: الجهاد والسير، باب: صلح الحديبية في الحديبية (٤٧٣٧).\n(٢) أحمد بن أبي الفضل محمد بن يوسف، أبو الحسن الفقيه القُهُندُزي، من أعيان المعدلين.\n(٣) مكي بن عبدان بن محمد التميمي أبو حاتم النيسابوري، المحدث الثقة المتقن.\n(٤) محمد بن يحيى بن عبد الله الذُّهلي، أبو عبد الله النيسابوري، ثقة حافظ جليل.\n(٥) عبد الله بن نافع بن أبي نافع الصَّائغ، أبو محمد المدني، ثقة صحيح الكتاب، في حفظه لين.\n(٦) مُطَرِّف بن عبد الله بن مُطَرِّف اليَسَاري الهلالي، أبو مصعب المدني، ثقة.\n(٧) مالك بن أنس بن مالك الأصبحي، أبو عبد الله المدني، إمام دار الهجرة، رأس المتقنين وكبير المثبتين.\n(٨) زيد بن أسلم العَدوي، مولى عمر، ثقة عالم، وكان يرسل.\n(٩) أسلم القرشي العدوي مولى عمر، ثقة مخضرم.","vol":"24","page":220},{"text":"عمر -﵁- عن شيء فلم يجبه، ثمّ سأله فلم يجبه (١)، قال عمر -﵁-: فحرّكت بعيري حتّى تقدّمت أمام الناس، وخشيت أن يكون نزل فيَّ قرآن، فجئت رسول الله -ﷺ- فسلمت عليه، فقال: \"لقد أُنزلت عليَّ الليلة سورة (٢) لهي أحبُّ إليَّ ممّا طلعت عليه الشمس\"، ثمّ قرأ: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١) لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ \" (٣).\n[٢٧٦٤] وأخبرنا الحسين بن محمد بن الحسين الثقفي (٤) ﵀، حدّثنا الفضل بن الفضل الكندي (٥)، حدّثنا حمزة بن الحسين ابن عمر البغدادي (٦)، حدّثنا محمّد بن عبد الملك (٧)، قال: سمعت يزيد بن هارون (٨) يقول: سمعت المسعودي (٩) يذكر، قال: بلغني\n_________\n(١) في (م) زيادة: ثم سأله فلم يجبه.\n(٢) جاء في الأصل أيضًا بلفظ آية، وفي (م): آية.\n(٣) [٢٧٦٣] الحكم على الإسناد:\nإسناده صحيح ورجاله ثقات عدا عبد الله بن نافع: في حفظه لين.\nالتخريج:\nأخرجه الإمام البخاري في \"صحيحه\"، في كتاب: التفسير، باب: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾، رقم (٤٨٣٣) من طريق مالك به، بنحوه.\n(٤) أبو عبد الله، الحسين بن محمد بن فنجويه الدينوري، ثقة، كثير الرواية للمناكير.\n(٥) الفضل بن الفضل بن العباس، أبو العباس الكندي، صدوق.\n(٦) حمزة بن الحسين بن عمر البزاز، أبو عيسى السمسار، ثقة.\n(٧) محمد بن عبد الملك بن مروان الوَاسطي، أبو جعفر الدَّقِيقي، صدوق\n(٨) يزيد بن هارون، أبو خالد الوَاسطي، ثقة متقن حافظ.\n(٩) عبد الرحمن بن عبد الله بن عُتبة بن مسعود الكوفي المسعودي، صدوق، اختلط قبل موته، وضابطه: أن من سمع منه ببغداد فبعد الاختلاط.","vol":"24","page":221},{"text":"أنّ (١) من قرأ في أوّل ليلة من رمضان ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ في التطوّع حفظ في (٢) ذلك العام (٣).\n_________\n(١) في (م): أنه.\n(٢) ساقطة من (م)، وفي (ت): عليه.\n(٣) [٢٧٦٤] الحكم على الإسناد:\nإسناده ضعيف لأن يزيد بن هارون سمع من المسعودي بعد اختلاطه. انظر: \"نهاية الاغتباط بمن رمي من الرواة بالاختلاط\" لسبط ابن العجمي (ص ٢٠٥).\nالتخريج:\nعزاه السيوطي في \"الدر المنثور\" ٦/ ٦٠ للسِّلفي في \"الطيوريات\".\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٠.","vol":"24","page":222},{"text":"قوله تعالى:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-4992>١ </span>- ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾\n[٢٧٦٥] أخبرنا (عبيد الله) (١) بن محمّد الزاهد (٢)، أخبرنا أبو العبّاس السرّاج (٣)، حدّثنا هنّاد بن السري (٤)، حدّثنا يونس بن بكير (٥)، حدّثنا عيسى بن عبد الله التميمي يعني أبا جعفر الرازي (٦)، عن قتادة (٧)، عن أنس -﵁- ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ قال: فتح مكّة (٨).\n_________\n(١) في الأصل و(ت): عبد الله والمثبت من (م) وكتب التراجم.\n(٢) عبيد الله بن محمد أبو الفضل الفامي النيسابوري، قال الحاكم: سماعاته بخط أبيه صحيحة.\n(٣) محمد بن إسحاق، أبو العباس السراج الثقفي مولاهم، إمام حافظ ثقة.\n(٤) هَنَّاد بن السِّرِي بن مصعب بن أبي بكر التَّميمي الدَّارمي، أبو السِّرِي الكوفي، ثقة.\n(٥) يُونُس بن بُكَير بن واصل الشَّيباني، الجَمَّال الكوفي الحافظ، صدوق يخطئ.\n(٦) عيسى بن أبي عيسى عبد الله بن ماهان، أبو جعفر الرَّازي، صدوق سيئ الحفظ.\n(٧) قتادة بن دعامة السدوسي، ثقة ثبت.\n(٨) [٢٧٦٥] الحكم على الإسناد:\nفيه يونس بن بكير، يخطئ، وأبو جعفر الرازي سيئ الحفظ.\nالتخريج:\nأخرجه الخطيب البغدادي في \"المتفق والمفترق\" ٣/ ٣٩٠ برقم (١٧٨٧) في ترجمة يزيد بن زياد، بإسناده عن قتادة عن أنس بمثله. وذكره البغوي في \"تفسيره\" ٧/ ٢٩٦، وابن عادل في \"اللباب\" ١٧/ ٤٧٤.","vol":"24","page":223},{"text":"وقال مجاهد والعوفي: فتح خيبر (١) (٢).\nوقال آخرون: هو فتح الحديبية (٣) (٤).\nروى الأعمش (٥)، عن أبي سفيان (٦)، عن جابر -﵁- (٧)، قال: ما كنّا نَعُدّ فتح مكّة إلاّ يوم الحديبية (٨).\n_________\n= وهناك رواية أخرى ذكرها الإمام البخاري عن أنس، فقد أخرج البخاري كتاب التفسير، باب: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ (٤٨٣٤) عن أنس -﵁- في قوله تعالى: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ قال: الحديبية.\n(١) خيبر: بلدٌ كثير الماء والزرع (خصوصا التمر)، وكان يسمى ريفَ الحجاز، وتبعد عن المدينة (١٦٥ يلًا) شمالا على طريق الشام، كان يسكنها يهود بني النضير، فتحت في السنة ٧ هـ. انظر: \"معجم البلدان\" ٢/ ٤١٠، \"المعالم الجغرافية الواردة في السيرة النبوية\" ١/ ٢٧٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٢٩٦ ولم ينسبه للعوفي، \"زاد المسير\" ٧/ ٤٢٣ وزاد نسبته لأنس بن مالك، \"البحر المحيط\" ٨/ ٩٠ ولم ينسبه للعوفي.\n(٣) الحُدَيبية: بضم الحاء وفتح الدال وياء ساكنة، والياء الثانية اختلفوا فيها فمنهم من شددها ومنهم من خففها، وهي قرية متوسطة سُميت ببئر فيها، وهي على بُعد (٢٢ كيلًا) غرب مكة على طريق جدة القديم. انظر: \"معجم البلدان\" ٢/ ٢٢٩، \"المعالم الجغرافية الواردة في السيرة النبوية\" ١/ ٨٤.\n(٤) وهذا القول هو قول الأكثر كما ذكر ذلك ابن الجوزي في \"زاد المسير\" ٧/ ٤١٨، ورجحه: ابن كثير في \"تفسيره\" ٧/ ٢١٧، وابن جزي في \"التسهيل\" ٤/ ٩٢، والخازن في \"تفسيره\" ٤/ ١٤٤، والشنقيطي في \"أضواء البيان\" ٧/ ٤٠٠.\n(٥) سليمان بن مهران، ثقة حافظ، لكنه يدلس.\n(٦) طلحة بن نافع القرشي مولاهم، أبو سفيان الواسطي، صدوق.\n(٧) جابر بن عبد الله، الصحابي المشهور.\n(٨) الحكم على الإسناد:\nفيه الأعمش مدلس ولم يصرح بالتحديث. =","vol":"24","page":224},{"text":"وروى إسرائيل (١)، عن أبي إسحاق (٢)، عن البراء -﵁- (٣)، قال: تَعُدُّونَ أنتم الفتحَ فتحَ مكّةَ، وقد كان فتحُ مكّةَ فتحًا، ونحنُ نَعُدُّ الفَتحَ بَيعَةَ الرِّضوَانِ يومَ الحديبيةِ، كُنّا مع النبيِّ -ﷺ- أربَعَ عَشرَةَ مِائةً، والحديبيةُ بِئرٌ (٤).\n[٢٧٦٦] وأخبرني عقيل بن محمّد الفقيه (٥) أنّ أبا الفرج القاضي البغدادي (٦)، أخبرهم عن محمّد بن جرير (٧)، حدّثنا موسى بن سهل\n_________\n= التخريج:\nأخرجه الطبري في \"تفسيره\" ٢٦/ ٧٠ من طريق الأعمش به، بمثله، وذكره الماوردي في \"النكت والعيون\" ٥/ ٣١٠، والعز بن عبد السلام في \"تفسيره\" ١/ ١١٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٠.\n(١) إسرائيل بن يونس بن أبي إسحاق السبيعي الهمداني، أبو يوسف الكوفي، ثقة تكلم فيه بلا حجة.\n(٢) عمرو بن عبد الله، أبو إسحاق السّبَيعي الكوفي، مكثر، ثقة، عابد، اختلط بأخرة.\n(٣) الصحابي المشهور.\n(٤) الحكم على الإسناد:\nعلقه المصنف، والحديث صحيح.\nالتخريج:\nجزء من حديث البراء، الذي أخرجه الإمام البخاري، في كتاب المغازي، باب: غزوة الحديبية (٤١٥٠). من طريق إسرائيل، به، بمثله مطولًا.\n(٥) عقيل بن محمد بن عمر الجرجاني الإستراباذي، لم أجده.\n(٦) المعافى بن زكريا، أبو الفرج النهرواني الجريري، العلامة، الفقيه، الحافظ، الثقة.\n(٧) محمد بن جرير، أبو جعفر الطبري، الإمام العلم المجتهد.","vol":"24","page":225},{"text":"الرَّملي (١)، حدّثنا محمّد بن عيسى (٢)، حدّثنا مُجمِّع بن يعقوب الأنصاري (٣)، قال: سمعت أبي (٤) يحدِّث، عن عمّه عبد الرّحمن بن يزيد (٥)، عن عمّه مُجمِّع بن جارية الأنصاري -﵁- (٦) - وكان أحد القرّاء الذين قرؤُوا القرآن -قال: شهدنا الحديبية مع رسول الله -ﷺ-، فلمّا انصرفنا عنها، إذا الناسُ يَهُزُّون الأباعِرَ (٧)، فقال بعض النّاس\n_________\n(١) موسى بن سهل أبو عمران الرملي، ثقة.\n(٢) محمد بن عيسى بن نُجيح البغدادي، أبو جعفر ابن الطَّبَّاع، ثقة فقيه.\n(٣) مجُمِّع بن يعقوب بن مُجَمِّع الأنصاري القُبَائي المدني.\nقال ابن معين والنسائي: ليس به بأس، ووثقه ابن سعد، وقال ابن حجر: صدوق. (١٦٠ هـ).\nانظر: \"الجرح\" ٨/ (ت ١٣٦١)، \"الكاشف\" للذهبي ٢/ ٢٤٣، \"تقريب التهذيب\" لابن حجر ٢/ ٢٣٠.\n(٤) يعقوب بن مُجَمِّع بن يزيد بن جارية الأنصاري.\nقال الذهبي: وثِّق، وقال ابن حجر: مقبول، من الرابعة.\nانظر: \"الجرح\" ٩/ (ت ٨٩٨)، \"الكاشف\" للذهبي ٢/ ٣٩٥، \"تقريب التهذيب\" لابن حجر ٢/ ٣٧٧.\n(٥) عبد الرحمن بن يزيد بن جارية الأنصاري، أبو محمد المدني.\nوثقه ابن سعد، والدارقطني، والعجلي، وقال الأعرج: ما رأيت بعد الصحابة أفضل منه (ت ٩٣ هـ).\nانظر: \"الجرح\" ٥/ (ت ١٤١٧)، \"الكاشف\" للذهبي ١/ ٦٤٩، \"تهذيب التهذيب\" لابن حجر ٦/ ٢٦٤، \"تقريب التهذيب\" لابن حجر ١/ ٥٠٢.\n(٦) مُجَمِّع بن يزيد بن جارية الأنصاري -﵁-، صحابي جليل.\n(٧) الوَهز: شِدَّة الدَّفع والوَطء، ويهزون الأباعر: أي يَحُثُّونَها ويَدفَعُونها. \"النهاية\" ٥/ ٢٣٢ [وهز].","vol":"24","page":226},{"text":"لبعض: ما بال النّاس؟ قالوا: أُوحِي إلى رسول الله -ﷺ-، قال: فخرجنا نُوجِفُ (١)، فوجدنا النبي -ﷺ- واقفًا على راحلته عند كُراعِ الغَميم (٢)، فلمّا اجتمع إليه الناس، قرأ ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾. قال عمر -﵁-: أو فتح هو يا رسول الله؟ قال: \"نعم، والّذي نفسي بيده إنّه لفتح\"، فقُسِمت خيبر على أهل الحديبية، لم يدخل فيها أحد إلاّ من شهد الحديبية (٣).\n_________\n(١) نوجف: الإيجاف سُرعَة السَّير.، وقد أوجف دابتَه يوجفُها إيجافا، إذا حثها. \"النهاية\" ٥/ ١٥٧ [وجف].\n(٢) كراع الغميم: موضع بين مكة والمدينة، جنوب عُسفان بستة عشر كيلا على الجادة إلى مكة، وتُعرف اليوم بِبَرقاء الغميم.\nانظر: \"معجم البلدان\" ٤/ ٢١٤، \"المعالم الجغرافية\" ١/ ٣٨٨.\n(٣) [٢٧٦٦] الحكم على الإسناد:\nشيخ المصنف لم أجده، وفيه أيضًا يعقوب بن مجمع مقبول.\nالتخريج:\nيروي الحديث عن مجمع أربعة: إسماعيل بن أبي أويس، محمد بن عيسى، يونس بن محمد، إسحاق بن عيسى.\nأخرجه ابن سعد في \"طبقاته\" ٢/ ١٠٥، وابن أبي شيبة في \"مصنفه\" ١٤/ ٤٣٧، والإمام أحمد في \"مسنده\" ٣/ ٤٢٠ ثلاثتهم من طريق مجمع بن يعقوب، به، بنحوه مطولا.\nوأبو داود في \"سننه\" باب: فيمن أسهم له سهما، برقم (٢٧٣٦)، من طريق محمد بن عيسى، به بنحوه مطولا، وقال: وأرى الوهم في حديث مجمع أنه قال: ثلاث مائة فارس، وكانوا مائتي فارس وقال الألباني: ضعيف.\nوالطبري في \"تفسيره\" ٢٦/ ٧١ ومن طريقه أخرجه المصنف.\nوالطبراني في \"المعجم الكبير\" ١٤/ ٣٨٣ برقم (١٦٤٢٧)، من طريق محمد بن =","vol":"24","page":227},{"text":"[٢٧٦٧] وأخبرنا أبو عبد الله الحسين بن محمّد العدل ﵀ (١)، حدّثنا أبو محمّد عبيد الله بن محمّد بن شنبة (٢)، حدّثنا عبيد الله (٣) بن أحمد الكسائي (٤)، حدّثنا الحارث بن عبد الله (٥)، أخبرنا هشيم (٦)، عن مغيرة (٧)، عن الشعبي (٨) في قوله تعالى: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ قال: فتح الحديبية، غفر له ما تقدّم من ذنبه، وما تأخّر، وأطعموا نخل خيبر، وبلغ الهدي محلّه، وظهرت الروم\n_________\n= عيسى به بنحوه مطولا.\nوالدارقطني في \"سننه\" ٤/ ١٠٥ من طريق مجمع بن يعقوب، به، بنحوه مطولا.\nوالحاكم في \"المستدرك\" ٢/ ١٤٣ من طريق محمد بن عيسى، به بنحوه مطولا.\nوقال: هذا حديث كبير صحيح الإسناد ولم يخرجاه ووافقه الذهبي في \"التلخيص\".\nوأبو نعيم في \"معرفة الصحابة\" ٥/ ٥٤٤ برقم (٦١٥٤) من طريق محمد بن عيسى به بنحوه مطولا.\nوالبيهقي في \"سننه\" ٦/ ٣٢٥، وأخرجه أيضًا في \"الدلائل\" ٤/ ٢٣٩ من طريق محمد بن عيسى به بنحوه، مطولا\n(١) الحسين بن محمد بن فنجويه الدينوري، ثقة، كثير الرواية للمناكير.\n(٢) عبيد الله بن محمد بن شنبة، لم أجد فيه جرحا أو تعديلا.\n(٣) في الأصل، (م): عبد الله. والمثبت من (ت).\n(٤) عبيد الله بن أحمد بن منصور، أبو محمد الكسائي الهمذاني، محله الصدق.\n(٥) الحارث بن عبد الله بن إسماعيل الهمذاني أبو الحسن الخازن، صدوق، لينه ابن عدي.\n(٦) هُشَيم بن بِشير، أبو معاوية الوَاسِطي، ثقة ثبت، كثير التدليس والإرسال الخفي.\n(٧) المُغيرة بن مِقسَم الضَّبِّي، أبو هِشام الكوفي الفقيه، ثقة متقن، إلا أنه كان يدلس.\n(٨) عامر بن شَراحيل الشَّعبي الحِميري، أبو عمرو الكوفي، ثقة مشهور، فقيه فاضل.","vol":"24","page":228},{"text":"على فارس، وفرح المؤمنون بظهور أهل الكتاب على المجوس (١).\nوقال مقاتل بن حيان: يسّرنا لك يُسرًا بيّنًا؛ ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ (٢).\nوقال مقاتل بن سليمان: لمّا نزل قوله تعالى: ﴿وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ﴾ فَرِحَ بذلك المشركون، والمنافقون، وقالوا: كيف نتّبع رجلًا لا يَدري ما يُفعل به وبأصحابه؟ ما أمرنا وأمره إلاّ واحد، فأنزل الله تعالى بعدما رجع من الحديبية ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ أي قضينا لك قضاءً بيّنًا، ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ فنسخت هذِه الآية تلك الآية (٣)، وقال -ﷺ-: \"لقد نزلت عليَّ آية ما يسرّني بها\n_________\n(١) [٢٧٦٧] الحكم على الإسناد:\nفيه عبيد الله الكسائي، والحارث بن عبد الله صدوقان، وابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٥، والطبري في \"تفسيره\" ٢٦/ ٧١، والبيهقي في \"الدلائل\" ٤/ ١٦٢ ثلاثتهم بنحوه، وذكره السيوطي في \"الدر المنثور\" ٦/ ٥٨ وزاد نسبته لسعيد بن منصور، وابن المنذر، وذكره الحافظ ابن حجر في \"الفتح\" ٧/ ٤٤٢، وقال: روى سعيد بن منصور بإسناد صحيح عن الشعبي.\n(٢) من (ت).\n(٣) انظر: \"الناسخ والمنسوخ\" لابن حزم (ص ٥٦)، \"تفسير ابن كثير\" ٧/ ١٨٣ ونسبه لقتادة والحسن وعكرمة.\nقلت: وقد رجح النحاس وغيره من المفسرين أن هذِه الآية غير ناسخة، انظر: \"الناسخ والمنسوخ\" ٢/ ٦٢٨، والإمام الطبري في \"تفسيره\" ٢٦/ ٦٨، وابن =","vol":"24","page":229},{"text":"حمر النعم\" (١).\nوقال الضحاك: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١)﴾ بغير قتال، وكان الصلح من الفتح <span data-type=\"title\" id=toc-4993>(٢)</span>. وقال الحسن: فتح الله عليه بالإسلام (٣).\n\n٢ - ﴿لِيَغْفِرَ لَكَ اللَّهُ﴾\nقال أبو حاتم: هذِه (لام) القسم، لما حُذفت (النون) من فعله كُسِرت اللَّام ونُصبَ فِعلها تشبيها بلام كي (٤).\nوقال الحسين بن الفضل: هو مردودٌ إلى قوله -ﷺ-: ﴿وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾ (٥)، ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾، ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ﴾ (٦).\n_________\n= الجوزي في \"نواسخ القرآن\" (٤٩٧)، وابن كثير في \"تفسيره\" ٧/ ١٨٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٢.\n(١) \"تفسير مقاتل بن سليمان\" ٣/ ٢٤٤ بنحوه، وذكره أبو الليث في \"تفسيره\" ٣/ ٢٤٩ بنحوه، وليس فيهما ذكر النسخ، ولا قول النبي -ﷺ-، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٠.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢٩٦، \"البحر المحيط\" ٨/ ٩٠ بنحوه.\n(٣) انظر: \"البحر المحيط\" ٨/ ٩٠ ولم ينسبه.\n(٤) انظر: \"معاني القرآن\" للنحاس ٦/ ٤٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٢، \"الكتاب الفريد\" للهمذاني ٥/ ٦٣٩، \"الدر المصون\" ٩/ ٧٠٩. قلت: وقد ردَّ العلماء هذا القول وخطؤه، وذكر الهمذاني أن هذِه اللام هي لام كي عند الجمهور.\n(٥) سورة محمد، آية: ١٩.\n(٦) سورة الفتح، آية: ٥. وانظر: \"معالم التنزيل\" للبغوي ٧/ ٢٩٧، \"المحرر الوجيز\" ١٣/ ٤٣٢.","vol":"24","page":230},{"text":"وقال محمّد بن جرير: هو راجع إلى قوله تعالى: ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١) وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا (٢) فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ﴾ (١) ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ﴾ قبل الرسالة ﴿وَمَا تَأَخَّر﴾ إلى وقت نزول هذِه السورة (٢).\n[٢٧٦٨] وأخبرني أبو عبد الله الحسين بن محمّد بن عبد الله الحافظ ﵀ (٣)، حدّثنا أبو عمرٍو عثمان بن عمر بن خفيف الدَّرّاج (٤)، حدّثنا حامد بن شعيب (٥)، حدّثنا سريج بن يونس (٦)، حدّثنا محمّد بن حميد (٧)، عن سفيان الثوري (٨) ﴿مَا تَقَدَّمَ مِنْ ذَنْبِكَ﴾ ما عَمِلت في الجاهلية ﴿وَمَا تَأَخَّرَ﴾ كلّ شيء لم تعمله (٩).\n_________\n(١) سورة النصر، آية: ١ - ٣.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٢.\n(٣) أبو عبد الله، الحسين بن محمد بن فنجويه الدينوري، ثقة، كثير الرواية للمناكير.\n(٤) عثمان بن عمر بن خفيف، أبو عمرو المقرئ، المعروف بالدَّرَّاج، وثقه الخطيب، وقال البرقاني: كان بدلا من الأبدال (ت ٣٦١ هـ). انظر: \"تاريخ بغداد\" للخطيب ١١/ ٣٠٥، \"الأنساب\" ٢/ ٤٦٦.\n(٥) حامد بن محمد بن شعيب أبو العباس البلخي، ثقة.\n(٦) سريج بن يونس، أبو الحارث المروذي البغدادي، ثقة عابد.\n(٧) محمد بن حُميد اليَشكُري، أبو سفيان المَعمَري البصري، ثقة.\n(٨) سفيان الثوري، ثقة حافظ، إمام، حجة، وكان ربما دلس.\n(٩) [٢٧٦٨] الحكم على الإسناد:\nسنده صحيح.\nالتخريج:\nلم أجد من أخرجه غير المصنف، ولكن ذكره السيوطي في \"الدر المنثور\" ٦/ ٦٠ =","vol":"24","page":231},{"text":"وقال عطاء بن أبي مسلم الخراساني: ﴿مَا تَقَدَّمَ مِنْ ذَنْبِكَ﴾ يعني ذنب أبويك آدم وحوّاء ﵉ ببركتك، ﴿وَمَا تَأَخَّرَ﴾ ذنوب أُمّتك بدعوتك (١).\n[٢٧٦٩] وسمعت الطِّرَازِي (٢) يقول: سمعت أبا القاسم النصراباذي (٣) يقول: سمعت أبا على الرُوذبَاري (٤) بمصر يقول: في قوله تعالى: ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾، قال: لو كان لك ذنب قديم أو حديث لغفرناه (٥).\n_________\n= وعزاه لعبد بن حميد، وذكره أيضًا الواحدي في \"الوسيط\" ٤/ ١٣٤، والبغوي في \"تفسيره\" ٧/ ٢٩٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٢ جميعهم بنحوه.\nذكره البغوي في \"تفسيره\" ٧/ ٢٩٨، وابن عطيه في \"المحرر الوجيز\" ٥/ ١٢٦ حكاه عن المصنف، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٣، وابن عادل في \"اللباب\" ١٧/ ٤٧٨.\nقال ابن تيمية ﵀ بعد ذكره لهذا القول: وهذا معلوم البطلان، ويدل على ذلك وجوه، منها أن آدم قد تاب الله عليه قبل أن ينزل إلى الأرض، وأن الله لا يجعل الذنب ذنبا لمن لم يفعله، وأن الله قد ميز بين ذنبه وذنوب أمته. اهـ بتصرف، انظر: \"مجموع الفتاوى\" ١٠/ ٣١٤.\n(٢) علي بن محمد بن محمد بن أحمد البغدادي، أبو الحسن الطِّرَازي، الشيخ الكبير، مسند خراسان.\n(٣) إبراهيم بن محمد بن أحمد الخُراساني النَّصرَاباذي النيسابوري، ثقة.\n(٤) أبو علي الرُوذباري، قيل: اسمه أحمد بن محمد بن القاسم، وقيل: اسمه حسن بن هارون، أحد شيوخ الصوفية، لم يذكر بجرح أو تعديل.\n(٥) [٢٧٦٩] الحكم على الإسناد:\nسنده صحيح. =","vol":"24","page":232},{"text":"﴿وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ﴾ بالنبوة والحكمة (١) ﴿وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا﴾ أي: ويثبتك عليه (٢). وقيل: يهدي بك <span data-type=\"title\" id=toc-4994>(٣)</span>.\n\n٣ - ﴿وَيَنْصُرَكَ اللَّهُ نَصْرًا عَزِيزًا﴾ غالبًا <span data-type=\"title\" id=toc-4995>(٤)</span>، وقيل: مُعزًّا (٥).\n\n٤ - قوله تعالى: ﴿هُوَ الَّذِي أَنْزَلَ السَّكِينَة﴾ الرحمة (٦) والطمأنينة (٧)\n﴿فِي قُلُوبِ الْمُؤْمِنِينَ﴾ قال ابن عبّاس -﵄-: كلّ سكينة في القرآن\n_________\n= التخريج:\nلم أجده مسندا عند غير المصنف، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٣.\n(١) \"الوجيز\" للواحدي ٢/ ١٠٠٧، \"معالم التنزيل\" للبغوي ٧/ ٢٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٣.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢٩٨، \"زاد المسير\" ٧/ ٤٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٣.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٢٩٨، \"زاد المسير\" ٧/ ٤٢٤، \"تفسير الخازن\" ٤/ ١٤٥.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٢٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٣ بنحوه، \"تفسير الخازن\" ٤/ ١٤٥ بنحوه.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٢٩٨، \"اللباب\" لابن عادل ١٧/ ٤٧٨.\n(٦) انظر: \"تفسير الماوردي\" ٥/ ٣١١، \"المحرر الوجيز\" ٥/ ١٢٧ ونسبه لابن عباس، \"البحر المحيط\" ٨/ ٩١ ونسبه لابن عباس.\n(٧) \"غريب القرآن\" للقتيبي (ص ٤١٢)، \"الوجيز\" للواحدي ٢/ ١٠٠٨، \"معالم التنزيل\" للبغوي ٧/ ٢٩٨، \"زاد المسير\" ٧/ ٤٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٤.","vol":"24","page":233},{"text":"فهي (١) طمأنينة إلّا التي في البقرة (٢) (٣).\n﴿لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ﴾ قال ابن عبّاس - ﵄ -: بعث الله تعالى نبيّه - ﷺ - بشهادة أن لا إله إلّا الله، فلمّا صدّقوه فيها زادهم الصلاة (٤) فلمّا صدّقوه زادهم الزكاة، فلمّا صدّقوه زادهم الصيام، فلمّا صدّقوه زادهم الحجّ، ثمّ زادهم الجهاد، ثمّ أكمل لهم دينهم، فذلك قوله ﷿: ﴿لِيَزْدَادُوا إِيمَانًا مَعَ إِيمَانِهِمْ﴾ أي تصديقًا بشرائع الإيمان مع تصديقهم بالإيمان (٥).\nوقال الضحاك: يقينًا مع يقينهم (٦).\nقال الكلبي: هذا في أمر الحديبية حين صدق الله رسوله الرُّؤيا بالحقّ (٧).\n_________\n(١) في (م): هي.\n(٢) يشير إلى قوله تعالى: ﴿وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ﴾ الآية: (٢٤٨)\n(٣) ذكره: البغوي في \"تفسيره\" ٧/ ٢٩٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٤، والخازن في \"تفسيره\" ٤/ ١٤٥، وابن عادل في \"اللباب\" ١٧/ ٤٨٠.\n(٤) في (م): الصلوات.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٦/ ٧٢، والطبراني في \"المعجم الكبير\" ١٠/ ٣٩٨ برقم (١٣٠٢٨)، والبيهقي في \"الدلائل\" ٤/ ١٦٨، وذكره السيوطي في \"الدر المنثور\" ٦/ ٦٢ وزاد نسبته لابن المنذر وابن مردويه، جميعهم بنحوه دون ذكر الآية وما بعدها، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٤.\n(٦) ذكره: البغوي في \"تفسيره\" ٧/ ٢٩٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٤، والخازن في \"تفسيره\" ٤/ ١٤٥، وابن عادل في \"اللباب\" ١٧/ ٤٨١.\n(٧) ذكره: البغوي في \"تفسيره\" ٧/ ٢٩٨، الخازن في \"تفسيره\" ٤/ ١٤٥.","vol":"24","page":234},{"text":"قوله تعالى: ﴿وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا﴾.\n[٢٧٧٠] أخبرنا عبيد الله (١) بن محمّد الزاهد (٢)، حدثنا أبو العبّاس السرّاج (٣)، حدّثنا محمّد بن عبد الله بن المبارك (٤)، حدّثنا يونس -يعني: ابن محمّد (٥)، حدّثنا شيبان (٦)، عن قتادة (٧) في قوله تعالى: ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ الآية، قال: حدثنا (٨) أنس بن مالك - ﵁ -: أنّها أنزلت على النبيّ - ﷺ - مَرجِعه من الحديبية، وأصحابه مخالطوا الحزن والكآبة، قد حيل بينهم وبين مناسكهم ونحروا الهدي بالحديبية، فقال نبي الله - ﷺ -: \"لقد أنزلت عليَّ آية هي أحبُّ إليَّ من الدُّنيا جميعا وما فيها\"، فقرأها على أصحابه، فقالوا: هنيئا لك مريئًا يا رسول الله، قد بيّن الله ما يُفعل\n_________\n(١) في (م): عبد الله.\n(٢) عبيد الله بن محمد أبو الفضل الفامي النيسابوري، قال الحاكم: سماعاته بخط أبيه صحيحة.\n(٣) محمد بن إسحاق بن إبراهيم بن مهران الثقفي الخراساني النيسابوري، إمام حافظ ثقة.\n(٤) محمد بن عبد الله بن المبارك القرشي المُخَرَّمي، أبو جعفر البغدادي المدائني، ثقة حافظ.\n(٥) يونس بن محمد بن مُسلم البغدادي، أبو محمد الحافظ المُؤدب، ثقة ثبت.\n(٦) شيبان بن عبد الرحمن التميمي مولاهم، النَّحوي، أبو معاوية البصري المؤدب، ثقة صاحب كتاب.\n(٧) قتادة بن دعامة السدوسي، ثقة ثبت.\n(٨) من (ت).","vol":"24","page":235},{"text":"بك، فماذا (١) يُفعل بنا؟ فأنزل الله تعالى:\n\n<span data-type=\"title\" id=toc-4996>٥ </span>- ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ﴾ (٢) (٣)\nقال أهل المعاني: وإنّما كُرّرت (اللام) في ﴿لِيُدْخِلَ﴾ بتأويل تكرير الكلام مجازه: ﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا (١) لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ إنّا فتحنا لك ﴿لِيُدْخِلَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَيُكَفِّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَكَانَ ذَلِكَ عِنْدَ اللَّهِ فَوْزًا عَظِيمًا (٥)﴾ (٤).\n\n<span data-type=\"title\" id=toc-4997>٦ </span>- ﴿وَيُعَذِّبَ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ﴾\nأن لن ينصر الله محمّدًا والمؤمنين (٥).\n_________\n(١) في (م): فما.\n(٢) في (م): (ليدخل المؤمنين والمؤمنات جنات تجري من تحتها الأنهار خالدين فيها ويكفر عنهم سيئاتهم وكان ذلك عند الله فوزا عظيما).\n(٣) [٢٧٧٠] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف.\nالتخريج:\nأخرجه الإمام البخاري في كتاب المغازي، باب: غزوة الحديبية. (٤١٧٢). من طريق شعبة عن قتادة به، بنحوه مختصرا.\nوأخرج الإمام مسلم في كتاب الجهاد والسير، باب: صلح الحديبية (١٧٨٦)، الشطر الأول منه، بنحوه، إلى قوله - ﷺ -: \"لقد أنزلت على آية هي أحب إلى من الدنيا جميعا\".\n(٤) انظر: \"تفسير الطبري\" ٢٦/ ٧٣، \"زاد المسير\" ٧/ ٤٢٦.\n(٥) \"الوجيز\" للواحدي ٢/ ١٠٠٨، \"معالم التنزيل\" للبغوي ٧/ ٢٩٩، \"زاد المسير\" ٧/ ٤٢٦، \"تفسير الخازن\" ٤/ ١٤٦.","vol":"24","page":236},{"text":"﴿عَلَيْهِمْ دَائِرَةُ السَّوْءِ﴾ بالذلّ والعذاب (١) ﴿وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾\n\n<span data-type=\"title\" id=toc-4998>٧ </span>- ﴿وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا (٧)﴾\n\n<span data-type=\"title\" id=toc-4999>٨ </span>- قوله تعالى: ﴿إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا (٨) لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ﴾\nقرأ ابن كثير وأبو عمرو أربعتها (بالياء) (٢) واختاره أبو عبيد، قال: لذكر الله ﷿ المؤمنين قبله، وبعده، فأمّا قبله فقوله: ﴿فِي قُلُوبِ الْمُؤْمِنِينَ﴾، وبعده قوله: ﴿إِنَّ الَّذِينَ يُبَايِعُونَكَ﴾ (٣)، وقرأها الآخرون (بالتاء) (٤)، واختاره أبو حاتم (٥).\n﴿وَتُعَزِّرُوهُ﴾ قرأ محمّد بن السَّمَيفِع (وتُعَزِّزُوه) (٦) بزائين (٧)، وغيره\n_________\n(١) \"الوجيز\" للواحدي ٢/ ١٠٠٨.\n(٢) انظر: \"الحجة\" ٣/ ٤٠٨، \"التيسير\" (ص ٤٦٤)، \"زاد المسير\" ٧/ ٤٢٧، \"النشر\" (ص ٦٣٥).\n(٣) انظر: \"حجة القراءات\" لابن زنجلة (ص ٦٧١)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٦.\n(٤) انظر: \"التيسير\" (ص ٤٦٤)، \"زاد المسير\" ٧/ ٤٢٧، \"النشر\" (٦٣٥).\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٦.\n(٦) في (م) و(ت): ويعززوه.\n(٧) هذِه القراءة شاذه انظر: \"المحتسب\" (ص ٦٢٣)، \"زاد المسير\" ٧/ ٤٢٧ وزاد نسبتها لعلي بن أبي طالب - ﵁ -، \"البحر المحيط\" ٨/<span data-type=\"title\" id=toc-5000> ٩</span>٢ وزاد نسبتها إلى ابن عباس - ﵁ -.","vol":"24","page":237},{"text":"(بالراء) (١)، لتعينوه (٢)، وتنصروه (٣).\nوقال عكرمة: تقاتلون معه بالسيف (٤).\n[٢٧٧١] أخبرنا علي بن محمّد بن محمّد بن أحمد البغدادي (٥)، أخبرنا أبو محمّد عبد الله بن محمّد الشيباني (٦)، أخبرنا عيسى بن عبد الله البصري (٧) بهراة، حدّثنا أحمد بن حرب بن محمد الموصلي (٨)، حدّثنا القاسم بن يزيد الجَرمي (٩)، حدّثنا سفيان بن سعيد الثوري (١٠)، عن يحيى بن سعيد القطان (١١)، حدّثنا سفيان بن\n_________\n(١) في (م): بالزاي.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٢٩٩\n(٣) أخرجه الطبري عن قتادة ٢٦/ ٧٤، وذكره القتيبي في \"غريب القرآن\" (ص ٤١٢)، والواحدي في \"الوجيز\" ٢/ ١٠٠٨، والبغوي في \"تفسيره\" ٧/ ٢٩٩.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ٧٥، وذكره النحاس في \"معاني القرآن\" ٦/ ٤٩٩، والسيوطي في \"الدر المنثور\" ٦/ ٦٣ وعزاه لسعيد بن منصور وعبد بن حميد وابن المنذر.\n(٥) على محمد بن محمد بن أحمد، أبو الحسن الطِّرَازي، الشيخ الكبير، مسند خراسان، من كبار النيسابوريين.\n(٦) عبد الله بن محمد الشيباني، لم أجد له ترجمة.\n(٧) عيسى بن عبد الله البصري، لم أجد له ترجمة.\n(٨) أحمد بن حرب بن محمد، أبو الحسن، الطائي المَوصِلي، صدوق.\n(٩) القاسم بن يزيد الجَرمي، أبو يزيد المَوصلي الزاهد، ثقة.\n(١٠) سفيان الثوري، ثقة حافظ، إمام، حجة، وكان ربما دلس.\n(١١) يحيى بن سعيد القطان، ثقة متقن حافظ.","vol":"24","page":238},{"text":"عينية (١)، عن عمرو بن دينار (٢)، عن جابر بن عبد الله - ﵄ -، قال: لمّا نزلت على النبيّ - ﷺ - ﴿وَتعُزِّرُوُه﴾، قال لنا: ماذاكُم؟ قلنا: الله ورسوله أعلم، قال: لتنصروه (٣).\n﴿وَتُوَقِّرُوهُ﴾ وتعظّموه (٤)، وتفخموه (٥).\nوهاهنا وقف تام (٦).\n_________\n(١) سفيان بن عيينة، ثقة حافظ فقيه إمام حجة، تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٢) عَمرو بن دينار المكي، ثقة ثبت.\n(٣) [٢٧٧١] الحكم على الإسناد:\nرجاله ثقات عدا أحمد بن حرب صدوق، وعبد الله الشيباني وعيسى البصري لم أجد لهما ترجمة.\nالتخريج:\nأخرجه الخطيب البغدادي في \"تاريخه\"، في ترجمة عبد الجبار بن أحمد ١١/ ١١٣ من طريق يحيى بن سعيد، به، بنحوه.\nوابن عساكر في \"تاريخه\"، في ترجمة إبراهيم بن سعيد أبو إسحاق البغدادي ٦/ ٤١٢ من طريق سفيان الثوري، به، بنحوه.\nوذكره السيوطي في \"الدر المنثور\" ٦/ ٦٣ وزاد نسبته لابن عدي وابن مردويه.\n(٤) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٦ عن قتادة، والطبري في \"تفسيره\" ٢٦/ ٧٤ عن ابن عباس وقتادة.\nوانظر: \"الوجيز\" للواحدي ٢/ ١٠٠٨، \"معالم التنزيل\" للبغوي ٧/ ٢٩٩، \"تفسير الخازن\" ٤/ ١٤٦،\n(٥) أخرج الطبري نحوه في \"تفسيره\" ٢٦/ ٧٤، وانظر: \"معالم التنزيل\" للبغوي ٧/ ٢٩٩.\n(٦) انظر: \"زاد المسير\" ٧/ ٤٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٧، \"تفسير الخازن\" ٤/ ١٤٦، \"النشر\" (ص ٢٦٥).","vol":"24","page":239},{"text":"﴿وَتُسَبِّحُوهُ﴾ أي: وتسبحوا الله بالتنزيه (١) والصلاة (٢) ﴿بُكْرَةً وَأَصِيلًا﴾.\n\n<span data-type=\"title\" id=toc-5001>١٠ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ يُبَايِعُونَكَ﴾\nيا محمّد بالحديبية على أن لا يفروا (٣) ﴿إِنَّمَا يُبَايِعُونَ اللَّهَ﴾.\n[٢٧٧٢] أخبرني ابن فنجويه (٤)، حدّثنا ابن حمدان (٥)، حدّثنا محمّد بن عمران (٦)، حدّثنا أبو عبيد الله المخزومي (٧)، حدّثنا سفيان بن عينية (٨)، عن عمرو بن دينار (٩) أنّه سمع جابرًا - ﵁ - (١٠)\n_________\n= والوقف التام: هو الوقف على كلام تام في ذاته ولم يتعلق بما بعده مطلقًا، لا من جهة اللفظ ولا من جهة المعنى. انظر: \"غاية المريد في علم التجويد\" (ص ٢٢٥).\n(١) انظر: \"النكت والعيون\" ٥/ ٣١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٧، \"تفسير الخازن\" ٤/ ١٤٦.\n(٢) انظر: \"تفسير الطبري\" ٢٦/ ٧٥، \"النكت والعيون\" ٥/ ٣١٣، \"معالم التنزيل\" للبغوي ٧/ ٢٩٩، \"زاد المسير\" ٧/ ٤٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٧، \"تفسير الخازن\" ٤/ ١٤٦.\n(٣) انظر: \"تفسير الطبري\" ٢٦/ ٧٦، \"الوسيط\" الواحدي ٤/ ١٣٦، \"معالم التنزيل\" للبغوي ٧/ ٢٩٩، \"زاد المسير\" ٧/ ٤٢٧.\n(٤) أبو عبد الله، الحسين بن محمد بن فنجويه الدينوري، ثقة، كثير الرواية للمناكير.\n(٥) الحسين بن محمد بن حبش بن حمدان، أبو علي المقرئ، ثقة مأمون.\n(٦) محمد بن عمران بن أسد الموصلي، لم أجده.\n(٧) سعيد بن عبد الرحمن بن حسان، أبو عبيد الله المخزومي المكي، ثقة.\n(٨) سفيان بن عيينة، ثقة حافظ فقيه إمام حجة إلا أنَّه تغير حفظه بأخرة.\n(٩) عَمرو بن دينار المكي، ثقة ثبت.\n(١٠) ابن عبد الله، الصحابي المشهور.","vol":"24","page":240},{"text":"يقول: كنّا يوم الحديبية ألفا وأربعمائة، فقال لنا النبي - ﷺ -: \"أنتم اليوم خير أهل الأرض\".\nقال: وقال لنا جابر - ﵁ -: لو كنت أبصر لأريتكم موضع الشجرة. (١)\nوقال جابر - ﵁ -: بايعنا رسول الله - ﷺ - تحت السَّمُرة على الموت وعلى أن لا نفرّ، فما نكث أحد منّا البيعة، إلّا جَد بن قيس وكان منافقًا، فاختبأ تحت أبط بعيره، ولم يَسر مع القوم (٢).\n﴿يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ﴾ وذلك أنهم كانوا يأخذون بيد رسول الله - ﷺ - ويبايعونه، و﴿يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ﴾ عند المبايعة.\nقال ابن عبّاس - ﵄ -: ﴿يَدُ اللَّهِ﴾ بالوفاء بما وعدهم من الخير ﴿فَوْقَ أَيْدِيهِمْ﴾ بالوفاء (٣).\nوقال السدي: ﴿يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ﴾ عند المبايعة (٤).\n_________\n(١) [٢٧٧٢] الحكم على الإسناد:\nرجاله ثقات ما عدا محمد بن عمران لم أجد له ترجمة.\nالتخريج:\nأخرجه البخاري في كتاب المغازي، باب: غزوة الحديبية (٤١٥٣)، من طريق سفيان بن عيينة، به، بنحوه.\nوأخرجه مسلم في كتاب الإمارة، باب: استحباب مبايعة الإمام الجيش عند إرادة القتال (١٨٥٦)، من طريق سفيان، به، بنحوه،\n(٢) أخرجه الإمام مسلم كتاب الإمارة، باب: استحباب مبايعة الإمام الجيش عند إرادة القتال (١٨٥٦) من حديث جابر دون قوله: ولم يسر مع القوم.\n(٣) ذكره البغوي في \"تفسيره\" ٧/ ٣٠٠، وابن الجوزي في \"زاد المسير\" ٧/ ٤٢٧ ولم ينسبه.\n(٤) ذكره البغوي في \"تفسيره\" ٧/ ٣٠٠.","vol":"24","page":241},{"text":"وقال الكلبي: معناه نعمة الله عليهم فوق ما صنعوا من البيعة (١).\nوقال ابن كيسان: قوّة الله تعالى ونصرته فوق قوّتهم ونصرتهم (٢).\n﴿فَمَنْ نَكَثَ﴾ نقض البيعة (٣) ﴿فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ﴾ عليه وباله (٤) ﴿وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ﴾ قرأ أهل العراق (بالياء)، وغيرهم (بالنون) (٥).\n﴿أَجْرًا عَظِيمًا﴾ وهو الجنّة (٦).\n_________\n= تعليق: لابد أن نثبت أن لله يدا، إثباتا حقيقيا على ما يليق بجلال الله من غير تحريف ولا تعطيل ومن غير تكييف ولا تمثيل، وهذا لا يمنع أن يكون المراد توثيق البيعة وإحكامها، بتنزيل بيعتهم للرسول - ﷺ - منزلة بيعتهم دته تعالى.\nانظر: \"التوحيد\" لابن خزيمة ١/ ٨٠، \"مجموع فتاوى ابن باز\" ٣/ ٨٤، \"شرح أسماء الله الحسنى\" للقحطاني (ص ١٣٤).\n(١) ذكره البغوي في \"تفسيره\" ٧/ ٣٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٨ - ٢٦٧، وأبو حيان في \"البحر المحيط\" ٨/ ٩٢ ولم ينسبه.\n(٢) ذكره: الواحدي في \"الوسيط\" ٤/ ١٣٦، ابن الجوزي في \"زاد المسير\" ٧/ ٤٢٨ وزاد نسيته لابن جرير، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٨، وأبو حيان في \"البحر المحيط\" ٧/ ٩٢ ولم ينسبه.\n(٣) انظر: \"تفسير الطبري\" ٢٦/ ٧٦، \"معالم التنزيل\" للبغوي ٧/ ٣٠٠، \"زاد المسير\" ٧/ ٤٢٨.\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ١٠٠٨، \"معالم التنزيل\" للبغوي ٧/ ٣٠٠، \"زاد المسير\" ٧/ ٤٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٨.\n(٥) انظر: \"الحجة\" ٣/ ٤٠٨، \"الكشف عن وجوه القراءات\" ٢/ ٣٨٠، \"زاد المسير\" ٧/ ٤٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٨.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ١٣٦، \"معالم التنزيل\" للبغوي ٧/ ٣٠٠، \"زاد المسير\" ٧/ ٤٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٨.","vol":"24","page":242},{"text":"<span data-type=\"title\" id=toc-5002>١١ </span>- قوله تعالى: ﴿سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ﴾\nقال ابن عبّاس - ﵄ - ومجاهد ﵀: يعني أعراب غِفار (١)، ومزينة (٢)، وجهينة (٣)، وأشجع (٤)، وأسلم (٥)، والديل (٦)، وذلك أنّ رسول الله - ﷺ - حين أراد المسير إلى مكّة عام الحديبية معتمرًا استنفر من حول المدينة من الأعراب، وأهل البوادي ليخرجوا معه حذرًا من قريش أن يعترضوا له بحرب أو يصدُّوه عن البيت، وأحرم هو\n_________\n(١) غِفَار: بطن من كنانة من العدنانية، وهم بنو غفار بن مليل بن ضمرة بن بكر بن عبد مناف بن كنانة، كانوا حول مكة، ومن مياههم بدر، ومن أوديتهم ودان. انظر: \"معجم قبائل العرب\" ٣/ ٨٩٠.\n(٢) مُزَينة: بطن من مضر من العدنانية، اختلف فيه، وكانت مساكنهم بين المدينة ووادي القرى، ومن ديارهم وقراهم: فيحة، الروحاء، العمق، الفرع. انظر: \"معجم قبائل العرب\" ٣/ ١٠٨٤، \"نهاية الأرب\" (ص ١٣٦).\n(٣) جهينة: بضم الجيم، وفتح الهاء والنون، حيٌّ من قضاعة من القحطانية، وهم بنو: جهينة بن زيد بن ليث بن سور بن الحاف بن مالك بن قضاعة، وبلادهم ينبع، والعيص، ورضوى، وهم حاضرة وبادية، وبطن وفخوذ. انظر: \"المنتخب في ذكر قبائل العرب\" ١/ ٢٠، \"اللباب\" ١/ ٣١٧، \"نهاية الأرب\" (ص ٢٥٤).\n(٤) أشجع: قبيلة من غطفان، من قيس بن عيلان، من العدنانية، وهم بنو أشجع بن ريث بن غطفان، كانت منازلهم بضواحي المدينة، وكان بالمغرب الأقصى منهم حيٌّ عظيم. انظر: \"معجم قبائل العرب\" ١/ ٢٩، \"نهاية الأرب\" (ص ١٥).\n(٥) أسلم: بفتح اللام، بطن من خزاعة القحطانية، وهم بنو أسلم بن قُصي بن حارثة، من قراهم: وبرة، وهي قرية ذات نخيل، من أعراض المدينة. انظر: \"اللباب\" ١/ ٥٨، \"نهاية الأرب\" (ص ٤٩)، \"معجم قبائل العرب\" ١/ ٢٦.\n(٦) الذيل: بالتشديد وبكسر الدال المهملة، بطن من عبد القيس بن ربيعة، من العدنانية. انظر: \"نهاية الأرب\" (ص ٢٠).","vol":"24","page":243},{"text":"- ﷺ - بالعمرة وساق معه الهدي ليُعلِم النّاس أنّه لا يريد حربًا، فتثاقل عنه كثير من الأعراب، وقالوا: نذهب معه إلى قوم، قد جاءوه، فقتلوا أصحابه، فنقاتلهم، فتخلّفوا عنه، واعتلُّوا بالشغل، فأنزل الله تعالى: ﴿سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ﴾ الذين خلّفهم الله عن صحبتك (١)، وخِدمَتِك في وجهتك وعمرتك إذا انصرفت إليهم، فعاتبهم على التخلّف عنك ﴿شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا فَاسْتَغْفِرْ لَنَا﴾ (٢).\nثمّ كذّبهم في اعتذارهم واستغفارهم، وأخبر عن إسرارهم وإضمارهم (٣)، فقال: ﴿يَقُولُونَ بِأَلْسِنَتِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ قُلْ فَمَنْ يَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا﴾ قرأه حمزة والكسائي وخلف بضمّ (الضاد)، وقرأ الباقون بالفتح (٤)، واختاره أبو عبيد، وأبو حاتم، قالا: لأنّه قابله بالنفع، والنفع ضدّ الضرّ (٥).\n﴿أَوْ أَرَادَ﴾ الله ﴿بِكُمْ نَفْعًا بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا﴾.\n_________\n(١) في (ت): محبتك.\n(٢) \"تفسير مجاهد\" (ص ٦٠١) بنحوه، وأخرجه الطبري في \"تفسيره\" ٢٦/ ٧٧ عن مجاهد بنحوه، وذكره البغوي في \"تفسيره\" ٧/ ٣٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٨، والخازن في \"تفسيره\" ٤/ ١٤٧، والثعالبي في \"تفسيره\" ٣/ ٢٠٠.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٠١، \"البحر المحيط\" ٨/ ٩٣.\n(٤) \"المبسوط\" (ص ٣٤٦)، \"تحبير التيسير\" (ص ٥٦٠)، \"النشر\" (ص ٦٣٥).\n(٥) ذكر قول أبي عبيد النحاس في إعراب القرآن ٤/ ١٩٩، وانظر \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٩.","vol":"24","page":244},{"text":"<span data-type=\"title\" id=toc-5003>١٢ </span>- ﴿بَلْ ظَنَنْتُمْ أَنْ لَنْ يَنْقَلِبَ الرَّسُولُ وَالْمُؤْمِنُونَ إِلَى أَهْلِيهِمْ أَبَدًا وَزُيِّنَ ذَلِكَ فِي قُلُوبِكُمْ وَظَنَنْتُمْ ظَنَّ السَّوْءِ﴾\nوذلك أنّهم قالوا: أنَّ محمّدًا وأصحابه أكلة رأس (١) فلا يرجعون، فأين تذهبون؟ انتظروا (٢) ما يكون من أمرهم (٣).\n﴿وَكُنْتُمْ قَوْمًا بُورًا﴾ هالكين (٤)، فاسدين (٥)، لا يصلحون لشيء من الخير (٦).\n\n<span data-type=\"title\" id=toc-5004>١٣ </span>- ﴿وَمَنْ لَمْ يُؤْمِنْ بِاللَّهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَعِيرًا (١٣) وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا <span data-type=\"title\" id=toc-5005>(١٤)﴾</span>\n\n<span data-type=\"title\" id=toc-5006>١٥ </span>- قوله تعالى: ﴿سَيَقُولُ الْمُخَلَّفُونَ﴾ عن الحديبية (٧).\n_________\n(١) قولهم: هم أكلة رأس: أي هم قليل يشبعهم رأس واحد، وهو جمع آكل. انظر: \"الصحاح\" للجوهري ٥/ ٣١٠.\n(٢) في (م): لينظروا.\n(٣) انظر: \"الوجيز\" للواحدي ٢/ ١٠٠٩، \"معالم التنزيل\" للبغوي ٧/ ٣٠١.\n(٤) انظر: \"تفسير مجاهد\" (ص ٦٠٣)، \"الوجيز\" للواحدي ٢/ ١٠٠٩، \"معالم التنزيل\" للبغوي ٧/ ٣٠١، \"الجامع لأحكام القرآن\" ١٦/ ٢٦٩ ونسبه لمجاهد.\n(٥) أخرجه الطبري في \"تفسيره\" عن قتادة ٢٦/ ٧٨، وذكره الماوردي في \"تفسيره\" ٥/ ٣١٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٦٩ ونسباه لقتادة.\n(٦) انظر: \"تفسير الطبري\" ٢٦/ ٧٩، \"معالم التنزيل\" للبغوي ٧/ ٣٠١\" الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٦٩ ونسبه لقتادة.\n(٧) \"تفسير الطبري\" ٧٩/ ٢٦، \"معالم التنزيل\" للبغوي ٧/ ٣٠٢، \"تفسير ابن كثير\" ٧/ ٢٢٥.","vol":"24","page":245},{"text":"﴿إِذَا انْطَلَقْتُمْ إِلَى مَغَانِمَ﴾ يعني غنائم خيبر (١) ﴿لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ﴾ إلى خيبر فنشهد معكم قتال أهلها (٢) ﴿يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ﴾ قرأ حمزة والكسائي ﴿كلم الله﴾ بغير (ألف)، وقرأ غيرهما ﴿كَلَامَ اللَّهِ﴾ (٣)، واختاره أبو عبيد وأبو حاتم (٤).\nقال الفرّاء: الكلام مصدر، والكلمُ جمع كلمة، ومعنى الآية يريدون أن يغيّروا وعد الله الَّذي وعد أهل الحديبية (٥).\nوذلك أنّ الله تعالى جعل غنائم خيبر لهم عوضًا من غنائم أهل مكّة، إذا انصرفوا عنهم على صلح، ولم يصيبوا منهم شيئًا.\nوقال ابن زيد: هو قوله - ﷺ -: ﴿فَاسْتَأْذَنُوكَ لِلْخُرُوجِ فَقُلْ لَنْ تَخْرُجُوا مَعِيَ أَبَدًا وَلَنْ تُقَاتِلُوا مَعِيَ عَدُوًّا﴾ (٦) (٧). والقول الأوّل أصوب، وإلى الحقّ أقرب، لأنّ عليه عامّة أهل التأويل (٨)، وهو أشبه بظاهر التنزيل لأنّ\n_________\n(١) \"الوجيز\" للواحدي ٢/ ١٠٠٩، \"معالم التنزيل\" للبغوي ٧/ ٣٠٢.\n(٢) انظر: \"الوجيز\" للواحدي ٢/ ١٠٠٩، \"معالم التنزيل\" للبغوي ٧/ ٣٠٢.\n(٣) \"الحجة\" للفارسي ٩/ ٤٠٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٨١، \"التيسير\" للداني (ص ٤٦٤).\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٧١.\n(٥) \"معاني القرآن\" للفراء ٣/ ٦٦ بنحوه.\n(٦) التوبة، آية: ٨٣.\n(٧) ذكره النحاس في \"معاني القرآن\" ٦/ ٥٠٣، والبغوي في \"تفسيره\" ٧/ ٣٠٢، وأبو حيان في \"تفسيره\" ٨/ ٩٤ وقال: هذا لا يصح، لأن هذِه الآية نزلت مرجع رسول الله - ﷺ - من تبوك آخر عمره، وهذِه السورة نزلت عام الحديبية.\n(٨) \"معالم التنزيل\" للبغوي ٧/ ٣٠٢.","vol":"24","page":246},{"text":"قوله تعالى: ﴿فَقُلْ لَنْ تَخْرُجُوا مَعِيَ أَبَدًا﴾ نزلت في غزاة (١) تبوك.\n﴿قُلْ لَنْ تَتَّبِعُونَا﴾ إلى خيبر ﴿كَذَلِكُمْ قَالَ اللَّهُ مِنْ قَبْلُ﴾ مَرجِعِنا إليكم، أنّ غنيمة خيبر لمن شهد الحديبية، ليس لغيرهم فيها نصيب (٢).\n﴿فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا﴾ أن نصيب معكم من الغنائم (٣) ﴿بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًا﴾.\n\n<span data-type=\"title\" id=toc-5007>١٦ </span>- قوله ﷿: ﴿قُلْ لِلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَى قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ﴾\nقال ابن عبّاس، وعطاء بن أبي رباح، وعطاء الخراساني، وعبد الرحمن ابن أبي ليلى، ومجاهد: هم فارس (٤).\nوقال كعب: الروم (٥). وقال الحسن: فارس، والروم (٦).\n_________\n(١) في (م): غزوة.\n(٢) \"الوجيز\" للواحدي ٢/ ١٠٠٩، \"معالم التنزيل\" للبغوي ٧/ ٣٠٢.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٦/ ٨٠ عن ابن زيد، وانظر: \"الوجيز\" للواحدي ٢/ ١٠١٠، \"معالم التنزيل\" للبغوي ٧/ ٣٠٢، \"تفسير ابن كثير\" ٧/ ٢٢٦.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ٨٢ عن ابن عباس ومجاهد، والبيهقي في \"الدلائل\" ٤/ ١٦٦ عن ابن عباس، وذكره البغوي في \"تفسيره\" ٧/ ٣٠٢، وابن كثير في \"تفسيره\" ٧/ ٢٢٦ كلاهما عن عن ابن عباس ومجاهد وعطاء، وزاد ابن كثير عن عكرمة، وزاد السيوطي في \"الدر المنثور\" ٦/ ٦٦ عزوه لابن المنذر وابن أبي حاتم عن ابن عباس.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٦/ ٨٣، وذكره البغوي في \"تفسيره\" ٧/ ٣٥٣، وابن الجوزي في \"تفسيره\" ٧/ ٤٣١، وابن كثير في \"تفسيره\" ٧/ ٢٢٦.\n(٦) أخرجه الطبري في \"تفسيره\" ٢٦/ ٨٢، وذكره البغوي في \"تفسيره\" ٧/ ٣٠٣، وابن الجوزي في \"تفسيره\" ٧/ ٤٣١، وابن كثير في \"تفسيره\" ٧/ ٢٢٦ وزاد نسبته لابن أبي ليلى وعطاء وقتادة.","vol":"24","page":247},{"text":"وقال عكرمة: هوازن (١).\nوقال سعيد بن جبير: هوازن، وثقيف (٢).\nوقال قتادة: هوازن وغطفان يوم حنين (٣).\nوقال الزهري، ومقاتل: بنو حنيفة أهل اليمامة، أصحاب مُسيلمة الكذّاب (٤).\nقال رافع بن خديج - ﵄ -: والله لقد كنّا نقرأ هذِه الآية فيما مضى ﴿سَتُدْعَوْنَ إِلَى قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ﴾ فلا نعلم من هم حتّى دعا أبو بكر - ﵁ - إلى قتال بني حنيفة، فعلمنا أنّهم هم (٥).\nوقال أبو هريرة - ﵁ -: لم تأت هذِه الآية بعدُ (٦).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٧٢.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٦/ ٨٣ وزاد نسبته لعكرمة، وذكره الماوردي في \"تفسيره\" ٥/ ٣١٦ وزاد نسبته لقتادة، البغوي في \"تفسيره\" ٧/ ٣٠٣، وابن الجوزي في \"تفسيره\" ٧/ ٤٣١ وزاد نسبته لقتادة.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٦/ ٨٣، وذكره البغوي في \"تفسيره\" ٧/ ٣٠٣، وا بن الجوزي في \"تفسيره\" ٧/ ٤٣١، وابن كثير في \"تفسيره\" ٧/ ٢٢٦.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ٨٣ عن الزهري، وذكره مقاتل في \"تفسيره\" ٣/ ٢٥٠ والنحاس في \"معاني القرآن\" ٦/ ٥٠٤ ورجحه لقوله تعالى: ﴿تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ﴾ فهم ممن لا تؤخذ منهم الجزية، والبغوي في \"تفسيره\" ٧/ ٣٠٣، وابن الجوزي في \"تفسيره\" ٧/ ٤٣١ وزاد نسبته لابن السائب، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٧٢.\n(٥) ذكره البغوي في \"تفسيره\" ٧/ ٣٠٣، وابن الجوزي في \"تفسيره\" ٧/ ٤٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٧٢.\n(٦) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٦، والطبري في \"تفسيره\" ٢٦/ ٨٣، وذكره =","vol":"24","page":248},{"text":"﴿تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ﴾ قرأه العامّة (بالنون) في محل الرفع عطفًا على قوله: ﴿تُقَاتِلُونَهُمْ﴾ (١)، وفي حرف أُبي: (أو يسلموا) بمعنى حتّى يسلموا (٢)، كقول امرئ القيس:\nأو نموت فنعذرا (٣).\n﴿فَإِنْ تُطِيعُوا يُؤْتِكُمُ اللَّهُ أَجْرًا حَسَنًا وَإِنْ تَتَوَلَّوْا كَمَا تَوَلَّيْتُمْ مِنْ قَبْلُ﴾ يعني عام الحديبية (٤) ﴿يُعَذِّبْكُمْ عَذَابًا أَلِيمًا﴾ وهو النّار (٥).\nقال ابن عبّاس - ﵄ -: لمّا نزلت هذِه الآية قال أهل الزَّمانة (٦):\n_________\n= البغوي في \"تفسيره\" ٧/ ٣٠٣.\nوقد رجح الإمام الطبري ﵀ أنهم رجال أولو بأس شديد، حيث لم يعين لنا الدليل فرقة بعينها، وهذا ما ذهب إليه أبو حيان في \"تفسيره\". انظر: \"تفسير الطبري\" ٢٦/ ٨٣ - ٨٤، \"البحر المحيط\" ٨/ ٩٤.\n(١) انظر: \"بحر العلوم\" ٣/ ٢٥٥، \"المحرر الوجيز\" ١٣/ ٤٥٠، \"البحر المحيط\" ٨/ ٩٤.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٦٦ ولم ينسبه، الطبري في \"تفسيره\" ٢٦/ ٨٤ وذكر أنها قراءة مخالفة للمصاحف، القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٧٣، \"القراءات الشاذة\" (ص ١٤٣).\n(٣) جزء من شطر بيت لامرئ القيس، وهو: فقُلْتُ لَهُ لا تَبْكِ عَيْنُكَ إِنَّما ... نُحَاوِلُ مُلْكًا أَو نَمُوتَ فنُعْذَرَا والبيت من الطويل. انظر: \"ديوان امرئ القيس\" (ص ٦٦)، و\"خزانة الأدب\" ٣/ ٦٠١.\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ١٠١٠، \"معالم التنزيل\" للبغوي ٧/ ٣٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٧٣.\n(٥) انظر: \"تفسير الطبري\" ٢٦/ ٨٥، \"معالم التنزيل\" للبغوي ٧/ ٣٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٧٣.\n(٦) الزَّمانة: مرض يدوم. \"المعجم الوسيط\" ١/ ٤٠١.","vol":"24","page":249},{"text":"فكيف بنا يا رسول الله؟ فأنزل الله تعالى:\n\n<span data-type=\"title\" id=toc-5008>١٧ </span>- ﴿لَيْسَ عَلَى الْأَعْمَى حَرَجٌ﴾ (١)\nيعني في التخلّف عن الجهاد، والقعود عن الغزو.\n﴿وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ﴾ في ذلك ﴿وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَمَنْ يَتَوَلَّ يُعَذِّبْهُ عَذَابًا أَلِيمًا (١٧)﴾ قرأ أهل المدينة والشام (٢) (ندخله) و﴿نُعَذِّبُهُ﴾ (بالنون) فيهما، وقرأ الباقون (بالياء) فيهما (٣)، واختاره أبو عبيد وأبو حاتم، قالا: لِذِكر الله تعالى قبل ذلك (٤).\n\n<span data-type=\"title\" id=toc-5009>١٨ </span>- قوله تعالى: ﴿لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ﴾\nبالحديبية على أن يناجزوا (٥) قريشًا، ولا يفروا (٦) ﴿تَحْتَ الشَّجَرَةِ﴾\n_________\n(١) أورده أبو الليث في \"تفسيره\" ٣/ ٢٥٦ ونسبه للكلبي، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٧٣.\n(٢) أهل المدينة: نافع المدني، وأبو جعفر المدني. وأهل الشام: ابن عامر الشامي.\n(٣) \"الحجة\" للفارسي ٣/ ٤٠٩، \"الكشف عن وجوه القراءات\" لمكى ١/ ٤٢٠، \"النشر\" (ص ٥٤٥).\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٧٤.\n(٥) المُناجَزَةُ في القتال المُبارزةُ والمقاتلة، وهو أَن يَتَبَارَزَ الفارسان فيتمارسا حتَّى يَقْتُلَ كلُّ واحد منهما صاحبه أَو يُقْتَلَ أَحدهما.\nانظر: \"لسان العرب\" ٥/ ٤١٣.\n(٦) \"الوجيز\" للواحدي ٢/ ١٠١٠، \"معالم التنزيل\" للبغوي ٧/ ٣٠٤، \"تفسير الخازن\" ٤/ ١٥٠.","vol":"24","page":250},{"text":"وكانت سَمُرة (١)، ويروى أنّ عمر بن الخطّاب - ﵁ - مَرّ بذلك المكان بعد أن ذهبت الشجرة، فقال: أين كانت؟ فجعل بعضهم يقول: هاهنا، وبعضهم هاهنا، فلمّا كثر اختلافهم قال: سيروا، هذا التكلَّف! قد ذهبت الشجرة، إما ذهب بها السيل وإمّا شيء سوى ذلك (٢).\nوكان سبب هذِه البيعة أنّ رسول الله - ﷺ - دعا خِراشَ بن أُمية الخزاعي (٣) - ﵁ -، فبعثه إلى قريش بمكّة، وحمله على جملٍ له يقال له: الثعلب، ليُبَلّغَ أشرافهم عنه ما جاء له، وذلك حين نزل الحديبية. فعقَروا به جملَ رسولِ الله - ﷺ -، وأرادوا قتله فمنَعَته الأحابيشُ، فخلَّوا سبيله حتّى أتى رسول الله - ﷺ -، فدعا رسول الله - ﷺ - عمر بن الخطّاب - ﵁ - ليَبعَثَه إلى مكّة، فقال: يا رسول الله إنّي أخاف قريشًا على نفسي، وليس بمكّة من بني عَدِي بن كعب أحد يمنعُني، وقد عَرِفَت قريش عداوتي إيّاها، وغِلظتي عليهم، ولكنّي أَدُلُّك على رجل هو أعزُّ بها منّي، عثمان بن عفّان، فدعا رسول الله - ﷺ - عثمان - ﵁ -. فبعثه إلى أبي سفيان وأشراف قريش يُخبِرُهم أنّه لم\n_________\n(١) السَّمُرة: هو ضربٌ من شجَرَ الطَّلح الواحدة سَمُرة. انظر: \"النهاية\" لابن الأثير ٢/ ٣٩٩.\n(٢) ذكره الطبري في \"تفسيره\" ٢٦/ ٨٧، البغوي في \"تفسيره\" ٧/ ٣٠٤ بنحوه.\n(٣) خِرَاش بن أمية بن ربيعة الخزاعي، ثم الكلبي، أبو نضلة، حلق رأس رسول الله - ﷺ - في الحديبية أو في العمرة التي تليها، توفي في آخر خلافة معاوية - ﵁ -. انظر: \"الاستيعاب\" ١/ ١٣٢، \"الإصابة\" ٢/ ٢٦٩.","vol":"24","page":251},{"text":"يَأتِ لحربٍ، وإنّما جاء زائرًا لهذا البيت، مُعَظِّمًا لحرمتِه، فخرج عثمان - ﵁ - إلى مكّة، فلقِيه أبان بن سعيد بن العاص حين دخل إلى مكّة، أو قبل أن يَدخُلَها، فنزل عن دابّته وحمله بين يديه، ثمّ ردَفه وأجاره حتّى بلَّغ رسالة رسولِ اللهِ - ﷺ -، فقال عظماء قريش لعثمان - ﵁ - حين فرغ من رسالةِ رسول الله - ﷺ -: إن شئت أن تَطوفَ بالبيتِ فطُف به، قال: ما كُنْتُ لأفعلَ حتّى يطوف به رسول الله - ﷺ -، فاحتَبَسَته قريشٌ عندَها، فبلغ رسول الله - ﷺ - والمسلمين أنّ عثمان - ﵁ - قد قُتل (١)، فقال رسول الله - ﷺ -: \"لا نَبرَحُ حتّى نُنَاجِزَ (٢) القومَ\". ودعا الناس إلى البيعةِ، فكانت بيعةُ الرّضوان تحتَ الشجرةِ، فكان الناسُ يقولون: بايَعَهم رسولُ اللهِ - ﷺ - على الموتِ (٣).\nوقال بُكير بن الأشَجِّ: بايعوه على الموت، فقال رسول الله - ﷺ -: \"بل على ما استطعتم\" (٤).\nقال عبد الله بن مَغفِل - ﵄ -: كنت قائمًا على رأس رسول الله - ﷺ - ذلك اليوم، وبيدي غصن من السَّمُرة، أذبّ عنه، وهو يبايع النّاس،\n_________\n(١) انظر: \"سيرة ابن هشام\" ٢/ ٣١٤ - ٣١٥)، وأخرجه الطبري في \"تاريخه\" ٢/ ٦٣١، وفي \"تفسيره\" ٢١/ ٢٧٢ - ٢٧٣).\n(٢) نناجز: المُناجَزة في الحَرْب المُبارزَة. \"النهاية\" لابن الأثير ٥/ ٢١.\n(٣) انظر: \"سيرة ابن هشام\" ٢/ ٣١٥ - ٣١٦، وأخرجه الطبري في \"تاريخه\" ٢/ ٦٣٢، وفي \"تفسيره في ٢٦/ ٨٦.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ٨٦، وذكره الخازن في \"تفسيره\" ٤/ ١٥٠.","vol":"24","page":252},{"text":"فلم يبايعهم على الموت، وإنّما بايعهم على أن لا يفرّوا (١).\nوقال جابر بن عبد الله - ﵄ -: فبايع رسولَ الله - ﷺ - النّاس، ولم يتخلّف عنه أحد من المسلمين حضرها إلّا الجد بن قيس أخو بني سلمة، لكأنّي أنظر إليه لاصقًا بإبط ناقته مستترًا بها من النّاس (٢).\nوكان أوّل من بايع بيعة الرضوان رجلًا من بني أسد يقال له: أبو سنان بن وهب. ثمّ أتى رسول الله - ﷺ - إنّ الَّذي ذُكر من أمر عثمان - ﵁ - باطل.\n\nواختلفوا في مبلغ عدد أهل بيعة الرضوان:\nفروى شعبة (٣)، عن عمرو بن مُرّة (٤)، قال: سمعت عبد الله بن أبي أوفى - ﵁ - (٥) يقول: كنّا يوم الشجرة ألفًا وثلاثمائة، وكافت أسلم يومئذ من (٦) المهاجرين (٧).\n_________\n(١) أخرجه الإمام أحمد في \"مسنده\" ٥/ ٥٤ بنحوه، قال الهيثمي في \"مجمع الزوائد\" ٦/ ١٤٦: رواه الطبراني وإسناده جيد إلا أن الربيع بن أنس قال: عن أبي العالية أو عن غيره. وقال شعيب الأرناؤوط: إسناده ضعيف.\n(٢) ذكره ابن كثير في \"تفسيره\" ٧/ ٢٢٢.\n(٣) شعبة بن الحَجَّاج بن الوَرد العَتكي، ثقة حافظ متقن.\n(٤) عمرو بن مُرَّة بن عبد الله الجَمَلي المُرَادي، ثقة عابد، كان لا يدلس، ورمي بالإرجاء.\n(٥) صحابي جليل.\n(٦) في مصادر التخريج: ثمن.\n(٧) التخريج:\nأخرجه البخاري في كتاب: المغازي، باب: غزوة الحديبية (٤١٥٥)، مسلم في كتاب الإمارة، باب: استحباب مبايعة الإمام الجيش عند ارادة القتال وبيان بيعة الرضوان تحت الشجرة (٤٩٢٢) كلاهما من طريق شعبة به، بنحوه.","vol":"24","page":253},{"text":"وقال قتادة: كانوا خمسة عشر مائة (١).\nوروى العوفي عن ابن عبّاس - ﵄ -، قال: كان أهل البيعة تحت الشجرة ألفًا وخمسمائة وخمسه وعشرين (٢).\nوقال الآخرون: كانوا ألفًا وأربعمائة (٣).\n[٢٧٧٣] أخبرني الحسين بن محمّد بن فنجويه ﵀ (٤)، حدّثنا علي بن أحمد بن نصرويه (٥)، حدّثنا أبو عمران موسى بن سهل بن عبد الحميد الجوني (٦)، حدّثنا محمّد بن رمح (٧)، حدّثنا الليث بن سعد (٨)، عن أبي الزبير (٩)، عن جابر - ﵁ -، عن رسول الله - ﷺ - قال: \"لا يدخل\n_________\n(١) أخرجه البخاري في كتاب المغازي، باب؛ غزوة الحديبية (٤١٥٣) والقول فيه لجابر - ﵁ -، وأخرجه الطبري في \"تفسيره\" ٢٦/ ٨٧ بنحوه، وذكره السيوطي في \"الدر المنثور\" ٦/ ٦٨ وزاد نسبته إلى عبد بن حميد.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٦/ ٨٧، وفي \"تاريخه\" ٢/ ٦٢١، وذكره السيوطي في \"الدر المنثور\" ٦/ ٦٩ وزاد نسبته لابن مردويه.\n(٣) روى مسلم في \"صحيحه\" في كتاب الإمارة، باب: استحباب مبايعة الإمام الجيش عند إرادة القتال، برقم (١٨٥٦) عن جابر: كنا يوم الحديبية ألفا وأربعمائة ..، وأخرجه الطبري في \"تفسيره\" عن جابر - ﵁ - ٢٦/ ٨٧، وذكره ابن عطية في \"تفسيره\" عن جابر - ﵁١٣/ ٤٥٦.\n(٤) أبو عبد الله، الحسين بن محمد بن فنجويه الدينوري، ثقة، كثير الرواية للمناكير.\n(٥) علي بن أحمد بن نصرويه، لم أجده.\n(٦) موسى بن سهل بن عبد الحميد أبو عمران الجَونِي، إمام ثقة.\n(٧) محمد بن رُمح بن المهاجر التُّجيبي، أبو عبد الله المِصري الحافظ، ثقة ثبت.\n(٨) الليث بن سعد الفَهمي، ثقة ثبت، إمام مشهور.\n(٩) محمد بن مسلم الأسدي مولاهم، أبو الزبير المكي، صدوق، إلا أنَّه يدلس.","vol":"24","page":254},{"text":"النّار أحدٌ ممّن بايع تحت الشجرة\" (١).\n﴿فَعَلِمَ مَا فِي قُلُوبِهِمْ﴾ من الصدق، والصبر، والوفاء (٢) ﴿فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا﴾ وهو خيبر (٣).\n_________\n(١) [٢٧٧٣] الحكم على الإسناد:\nرجاله ثقات عدا علي بن أحمد لم أجد له ترجمة، وأبو الزبير مدلس إلا أنَّه لا تضر عنعنته وإن كان مدلسًا لأنه من رواية الليث بن سعد، وقد أعلم له على ما سمعه من جابر، والحديث صححه الترمذي، وصححه العلامة الألباني ﵏.\nالتخريج:\nأخرجه الإمام أحمد في \"مسنده\" ٣/ ٣٥٠، وأبو داود في \"سننه\" كتاب: السنة، باب: في الخلفاء (٤٦٥٣)، والترمذي في \"جامعه\" كتاب: المناقب عن رسول الله - ﷺ -، باب: في فضل من بايع تحت الشجرة (٣٨٦٠)، والنسائي في \"تفسيره\"، برقم (٥٢٨)، (ص ٣١٠). جميعهم من طريق الليث بن سعد، به، بمثله.\nوأخرجه البغوي في \"تفسيره\" ٧/ ٣٠٥ من طريق المصنف.\nوأخرج الإمام مسلم في \"صحيحه\" كتاب: فضائل الصحابة، باب: من فضائل أصحاب الشجرة برقم (٢٤٩٦)، من حديث جابر عن أم مُبَشر أنها سمعت النبي -ﷺ- يقول عند حفصة: \"لا يَدْخُلُ النَّارَ إِنْ شَاءَ اللهُ مِنْ أَصْحَابِ الشَّجَرَةِ أَحَدٌ. الذِينَ بَايَعُوا تَحْتَهَا .. \" وذكر قصة حفصة ﵂.\n(٢) انظر: \"تفسير أبي الليث\" ٣/ ٢٥٦ ونسبه لابن عباس، \"معالم التنزيل\" للبغوي ٦/ ٣٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٧٨، \"تفسير الخازن\" ١٥١/ ٤.\n(٣) \"تفسير أبي الليث\" ٣/ ٢٥٦، \"الوجيز\" للواحدي ٢/ ١٠١٠، \"معالم التنزيل\" للبغوي ٧/ ٣٠٦.","vol":"24","page":255},{"text":"<span data-type=\"title\" id=toc-5010>١٩ </span>- ﴿وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا﴾\nوكانت خيبر ذات عقار وأموال، فاقتسمها رسول الله - ﷺ - بينهم (١) ﴿وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا﴾.\n\n<span data-type=\"title\" id=toc-5011>٢٠ </span>- ﴿وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا﴾\nوهي الفتوح التي تفتح لهم إلى يوم القيامة (٢)\n﴿فَعَجَّلَ لَكُمْ هَذِهِ﴾ ويعني خيبر (٣) ﴿وَكَفَّ أَيْدِيَ النَّاسِ﴾ أهل مكّة ﴿عَنْكُمْ﴾ بالصلح (٤).\nوقال قتادة: يعني وكفّ أيدي اليهود من خيبر، وحلفاءهم من أسد، وغطفان، عن بيضتكم (٥)، وعيالكم، وأموالكم بالمدينة (٦).\n_________\n(١) انظر: \"تفسير الطبري\" ٢٦/ ٨٨، \"الوسيط\" للواحدي ٤/ ١٤٠، \"معالم التنزيل\" للبغوي ٧/ ٣٠٦، \"تفسير الخازن\" ٤/ ١٥١.\n(٢) \"تفسير أبي الليث\" ٣/ ٢٥٦، \"الوجيز\" للواحدي ٢/ ١٠١١، \"معالم التنزيل\" للبغوي ٧/ ٣٠٦، \"تفسير النسفي\" ٣/ ٣٣٩.\n(٣) ورد هذا المعنى في أثر أخرجه الطبري في \"تفسيره\" ٢٦/ ٨٩ عن مجاهد وقتادة.\nوذكره الزجاج في معانيه ٥/ ٢٥، والبغوي في \"تفسيره\" ٧/ ٣٠٦، وابن الجوزي في \"زاد المسير\" ٧/ ٤٣٥ ونسبه لمجاهد وقتادة والجمهور.\n(٤) انظر: \"تفسير الطبري\" ٢٦/ ٩٠، \"معالم التنزيل\" للبغوي ٧/ ٣٠٦، \"تفسير أبي حيان\" ٨/ ٩٦، \"تفسير ابن الجوزي\" ٧/ ٤٣٥.\n(٥) بيضتهم: بيضة القوم حوزتهم وحماهم. انظر: \"المعجم الوسيط\" ١/ ٧٩\n(٦) أخرجه الطبري في \"تفسيره\" ٢٦/ ٩٠ بنحوه ورجحه، وذكره: الزمخشري في الكشاف ٥/ ٥٤٤ ولم ينسبه وابن عطية في \"تفسيره\" ١٣/ ٤٥٨، وابن الجوزي في \"تفسيره\" ٧/ ٤٣٥، الثعالبي في \"تفسيره\" ٣/ ٢٠٢ جميعهم بنحوه.","vol":"24","page":256},{"text":"وذلك أنّ مالك بن عوف النَّصري، وعيينة بن حصن الفزاري، ومن معهما من بني أسد (١)، وغطفان جاؤوا لنصرة أهل خيبر فقذف الله تعالى في قلوبهم الرعب فانصرفوا (٢).\n﴿وَلِتَكُونَ﴾ هزيمتهم، وسلامتكم (٣) ﴿آيَةً لِلْمُؤْمِنِينَ﴾ فيعلموا أنّ الله تعالى هو المتولّي حياطتهم، وحراستهم في مشهدهم ومغيبهم (٤) ﴿وَيَهْدِيَكُمْ صِرَاطًا مُسْتَقِيمًا﴾ طريق التوكّل، والتفويض (٥) حتّى تثقوا في أُموركم كلّها بربّكم، وتتوكّلوا عليه.\nوقيل: يثبتكم على الإسلام، ويزيدكم بصيرة ويقينا بصلح الحديبية، وفتح خيبر، وذلك أنّ رسول الله - ﷺ - لما رجع من غزوة الحديبية إلى المدينة، أقام بها بقيّة ذي الحجّة، وبعض المحرم، ثمّ خرج في بقيّة المحرم سنة سبع إلى خيبر (٦)، واستخلف على المدينة\n_________\n(١) أسد: بطن من عنز، وهي ذات بطون كثيرة، كانت بلادهم فيما يلي الكرخ من أرض نجد، وفي مجاورة طئ. انظر: معجم قبائل العرب ١/ ٢١.\n(٢) انظر: إعراب القرآن للنحاس ٤/ ٢٠١، \"تفسير الماوردي\" ٥/ ٣١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٧٨ - ٢٧٩ وعزاه لابن عباس، \"تفسير أبي حيان\" ٨/ ٩٦ عن ابن عباس، \"الدر المنثور\" ٦/ ٧٠ وعزاه لابن المنذر عن ابن جريج.\n(٣) \"الوجيز\" للواحدي ٢/ ١٠١١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٧٩.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٧٩، \"تفسير الخازن\" ٤/ ١٥١.\n(٥) انظر: \"الوجيز\" للواحدي ٢/ ١٠١١، \"تفسير ابن الجوزي\" ٧/ ٤٣٦، \"تفسير أبي حيان\" ٨/ ٩٦.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٠٦، و\"اللباب\" لابن عادل ١٧/ ٤٩٧.","vol":"24","page":257},{"text":"سباع بن عرفطة الغفاري (١) - ﵁ - (٢).\n[٢٧٧٤] أخبرنا عبيد الله بن محمّد بن عبد الله الزاهد ﵀ (٣)، قراءة عليه، فأقر به، أخبرنا أبو العبّاس محمّد بن إسحاق السرّاج ﵀ (٤)، حدّثنا يعقوب بن إبراهيم (٥)، حدّثنا عثمان بن عمر (٦)، أخبرنا ابن عون (٧)، عن عمرو بن سعيد (٨)، عن أنس بن مالك - ﵁ - (ح) (٩).\n[٢٧٧٥] وأخبرنا عبيد الله (١٠)، حدثنا أبو العبّاس السرّاج (١١)،\n_________\n(١) سِبَاع بن عرفطة الغفاري ويقال له الكناني - ﵁ -، واستعمله - ﷺ - على المدينة حين خرج إلى خيبر ودومة الجندل. انظر: \"الاستيعاب\" ٢/ ١٢٨، \"الإصابة\" ٢/ ١٣.\n(٢) أخرج الحاكم هذا الخبر من حديث أبي هريرة - ﵁٣/ ٩٣، وقال: صحيح ووافقه الذهبي.\n(٣) عبيد الله بن محمد أبو الفضل الفامي النيسابوري، قال الحاكم: سماعاته بخط أبيه صحيحة.\n(٤) محمد بن إسحاق، أبو العباس السراج الثقفي، إمام حافظ ثقة.\n(٥) يعقوب بن إبراهيم، أبو يوسف الدَّورقي الحافظ البغدادي، ثقة.\n(٦) عثمان بن عمر بن فارس العَبدي، أبو محمد البصري، ثقة، قيل: كان يحيى بن سعيد لا يرضاه.\n(٧) عبد الله بن عَون بن أرطَبان المُزني مولاهم، أبو عَون الخَزار البَصري، ثقة ثبت فاضل.\n(٨) عمرو بن سعيد القرشي، ويقال الثقفي مولاهم، أبو سعيد البصري، ثقة.\n(٩) من (ت).\n(١٠) عبيد الله بن محمد أبو الفضل الفامي النيسابوري، قال الحاكم: سماعاته بخط أبيه صحيحة.\n(١١) محمد بن إسحاق، أبو العباس السراج الثقفي، إمام حافظ ثقة.","vol":"24","page":258},{"text":"حدّثنا عبد الأعلى بن حمّاد أبو يحيى الباهلي (١)، حدّثنا يزيد بن زُرَيع (٢)، حدّثنا سعيد بن أبي عروبة (٣) (ح) (٤).\n[٢٧٧٦] وأخبرنا عبيد الله بن محمد (٥)، أخبرنا أبو العبّاس السرّاج (٦)، حدثنا عبد الأعلى بن حماد (٧)، حدّثنا (٨) إبراهيم بن سعيد الجوهري (٩)، حدّثنا روح (١٠)، عن سعيد (١١)، عن قتادة (١٢)، عن أنس - ﵁ - قال: كنت رديف أبي طلحة - ﵁ - يوم أتينا خيبر، فصبّحهم رسول الله - ﷺ - وقد أخذوا مساحيهم، وفؤوسهم، وغدوا على حرثهم وأرضيهم، فلما رأونا ألقوا ما بأيديهم، فقالوا: محمّد\n_________\n(١) عبد الأعلى بن حمَّاد بن نصر الباهلي، أبو يحيي المعروف بالنَّرسى، لا بأس به.\n(٢) يزيد بن زُرَيع العَيشي، أبو معاوية البصري، ثقة ثبت.\n(٣) أبو النضر اليشكري، ثقة حافظ، لكنه كثير التدليس، واختلط وكان من أثبت الناس في قتادة.\n(٤) من (ت).\n(٥) عبيد الله بن محمد أبو الفضل الفامي النيسابوري، قال الحاكم: سماعاته بخط أبيه صحيحة.\n(٦) محمد بن إسحاق، أبو العباس السراج الثقفي، إمام حافظ ثقة.\n(٧) عبد الأعلى بن حمَّاد بن نصر الباهلي، أبو يحيي المعروف بالنَّرسي، لا بأس به.\n(٨) في (م) زيادة: أبو العباس بن.\n(٩) إبراهيم بن سعيد الجوهري، أبو إسحاق الطبري الأصل البغدادي، ثقة حافظ.\n(١٠) روح بن عبادة بن العلاء، أبو محمد القَيسي البصري، ثقة فاضل.\n(١١) أبو النضر اليشكري، ثقة حافظ، لكنه كثير التدليس، واختلط وكان من أثبت الناس في قتادة.\n(١٢) قتادة بن دعامة السدوسي، قال ابن حجر: ثقة ثبت.","vol":"24","page":259},{"text":"والخميس. فقال رسول الله - ﷺ -: \"الله أكبر هلكت خيبر، إنّا إذا نزلنا بساحة قوم فساء صباح المنذرين\"، ثمّ نكصوا، ورجعوا (١) إلى حصونهم (٢).\n[٢٧٧٧] وأخبرنا عبيد الله بن محمّد بن عبد الله بن محمّد (٣)، حدّثنا أبو العبّاس السرّاج (٤)، حدّثنا قتيبة بن سعيد (٥)، حدّثنا حاتم\n_________\n(١) في (م): ركضوا، فرجعوا.\n(٢) [٢٧٧٤ - ٢٧٧٦] الحكم على الإسناد:\nرواه المصنف من ثلاث طرق كلها عن شيخه عبيد الله الفامي ولم أجد فيه إلا كلام الحاكم السابق، والطريق الثاني والثالث فيهما عبد الأعلى بن حماد لا بأس به. وباقي رجال الحديث ثقات.\nالتخريج:\nأخرجه البخاري في كتاب الصلاة، باب: ما يذكر في الفخذ (٣٧١)، وأخرجه في المغازي، باب: غزوة خيبر، (٤١٩٧ - ٤١٩٨)، وفي كتاب صلاة الخوف، باب: التكبير والغلس بالصبح والصلاة عند الإغارة والحرب (٩٤٧)، وفي الأذان، باب: ما يحقن بالأذان من الدماء (٦١٠)، وفي الجهاد والسير، باب: دعاء النبي - ﷺ - الناس إلى الإسلام والنبوة، (٢٩٤٥) من حديث أنس، بمعناه بلفظ: \"خربت خيبر\".\nوأخرجه مسلم في كتاب الجهاد، باب: غزوة خيبر (١٣٦٥/ ١٢٥ - ١٢٢) وفي النِّكَاح، باب: إعتا قه أمته ثم يتزوجها (١٣٦٥/ ٨٤ - ٨٨) من حديث أنس بنحوه بلفظ: \"خربت خيبر\".\n(٣) عبيد الله بن محمد أبو الفضل الفامي النيسابوري، قال الحاكم: سماعاته بخط أبيه صحيحة.\n(٤) محمد بن إسحاق بن إبراهيم بن مهران الثقفي الخراساني النيسابوري، إمام حافظ، ثقة.\n(٥) قُتيبة بن سعيد بن جميل الثقفي مولاهم، أبو رجاء البَغلاني، ثقة ثبت.","vol":"24","page":260},{"text":"ابن إسماعيل (١)، عن يزيد بن أبي عبيد (٢)، عن سلمة بن الأكوع - ﵁ - (٣). (ح) (٤).\n[٢٧٧٨] وأخبرنا عبيد الله (٥)، أخبرنا أبو العبّاس (٦)، حدّثنا أحمد بن يوسف السلمي (٧)، حدّثنا النضر بن محمّد (٨)، حدّثنا عكرمة -يعني ابن عمّار- (٩)، حدّثنا إياس بن سلمة بن الأكوع (١٠)،\n_________\n(١) حاتم بن إسماعيل المدني، أبو إسماعيل الحارثي، صحيح الكتاب، صدوق يهم.\n(٢) يزيد بن أبي عُبيد الأسلمي، أبو خالد، مولى سلمة بن الأكوع، وثقه العجلي وابن سعد وزاد ابن سعد كثير الحديث، قال الذهبي: صدوق، وقال ابن حجر: ثقة. (ت ١٤٦ هـ، وقيل بعدها).\nانظر: \"الجرح\" ٩/ (ت ١١٧٤)، \"الكاشف\" للذهبي ٢/ ٣٨٨، \"تهذيب التهذيب\" لابن حجر ١١/ ٣٠٤، \"تقريب التهذيب\" لابن حجر ٢/ ٣٦٨.\n(٣) صحابي مشهور.\n(٤) من (ت).\n(٥) عبيد الله بن محمد أبو الفضل الفامي النيسابوري، قال الحاكم: سماعاته بخط أبيه صحيحة.\n(٦) محمد بن إسحاق بن إبراهيم بن مهران الثقفي الخراساني النيسابوري، إمام حافظ، ثقة.\n(٧) أحمد بن يوسف بن خالد بن سالم، المعروف بحمدان، أبو الحسن السلمي، حافظ، ثقة.\n(٨) النضر بن محمد بن موسى الجُرَشِي، أبو محمد اليمامي، ثقة له أفراد.\n(٩) عكرمة بن عمار العجلي، أبو عمار اليمامي، صدوق يغلط.\n(١٠) إياس بن سلمة بن الأكوع، أبو سلمة الأسلمي، وثقه ابن معين والعجلي والنسائي وابن سعد وابن حجر، (ت ١١٩ هـ).","vol":"24","page":261},{"text":"عن أبيه (١) (ح) (٢).\n[٢٧٧٩] وحُدِّثت عن محمّد بن جرير (٣)، عن محمّد بن حميد (٤)، عن سلمة (٥)، عن ابن إسحاق (٦)، عن رجاله. (ح) (٧).\n[٢٧٨٠] وعن ابن جرير (٨)، حدّثنا ابن بشار (٩)، حدّثنا محمّد بن جعفر (١٠)، حدّثنا عوف (١١)، عن ميمون أبي (١٢) عبد الله (١٣)، عن\n_________\n= انظر: \"الجرح\" ٢/ ٢٧٩، \"الكاشف\" للذهبي ١/ ٢٥٨، \"تهذيب التهذيب\" لابن حجر ١/ ٣٥٣، \"تقريب التهذيب\" لابن حجر ١/ ٨٧\n(١) صحابي مشهور.\n(٢) (ح) زيادة من (ت).\n(٣) محمد بن جرير، أبو جعفر الطبري، الإمام العلم المجتهد.\n(٤) محمد بن حُميد، أبو عبد الله الرازي، حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(٥) سلمة بن الفضل الأبرش الأنصاري، أبو عبد الله الأزرق، صدوق، كثير الخطأ.\n(٦) محمد بن إسحاق بن يسار، إمام المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(٧) (ح) زيادة من (ت).\n(٨) محمد بن جرير، أبو جعفر الطبري، الإمام العلم المجتهد.\n(٩) محمد بن بشار بن عثمان العَبدي، أبو بكر البصري بُندَار، ثقة.\n(١٠) محمد بن جعفر، أبو عبد الله البصري، غُندر، ثقة، صحيح الكتاب، إلا أن فيه غفلة.\n(١١) عوف بن أبي جميلة، أبو سهل البَصري، الأعرابي، ثقة رمي بالقدر والتشيع.\n(١٢) في الأصل و(م): (بن)، في (ت): (ابن أبي). والمثبت من مصادر الترجمة.\n(١٣) ميمون، أبو عبد الله البصري الكِندي، مولى ابن سَمُرة، قال أحمد: أحاديثه منكرة. وقال ابن حجر: ضعيف، من الرابعة.","vol":"24","page":262},{"text":"عبد الله بن بريدة (١)، عن أبيه (٢)، دخل حديث بعضهم في بعض، قالوا: خرجنا مع رسول الله - ﷺ - إلى خيبر يسير بنا ليلًا، وعامر بن الأكوع - ﵁ - معنا، فقال رجل من القوم لعامر بن الأكوع - ﵁ -: ألا تسمعنا من هُنَيَّاتِك (٣)؟ وكان عامرٌ - ﵁ - شاعرًا فنزل يَحدُو بالقوم وهو يرجز ويقول:\nاللهم (٤) لَولا أنت ما اهتَدَينَا\nوَلا تَصدَّقنا وَلَا صَلَّينا\nإنّ الذين هم بغوا علينا\nونحن عن فضلك ما استغنينا\nفاغفِر فِدَاءً لَكَ ما اقتنينا\nوثَبِّتِ الأقدَامَ إن لاقَينَا\nوألقيَنْ سكينةً علينا\nإنّا إذا صِيح بنا أتينا\nفقال رسول الله - ﷺ -: \"مَنْ هذا؟ \" فقالوا: عامر بن الأكوع. فقال: \"غفر لك ربّك\". فقال رجل من القوم: وجبت يا نبي الله، لو أمتَعتَنا به.\n_________\n= انظر: \"الكاشف\" للذهبي ٢/ ٣١٢، \"تقريب التهذيب\" لابن حجر ٢/ ٢٩٢.\n(١) عبد الله بن بُرَيدة بن الحُصَيب الأسلمي، أبو سهل المروزي، ثقة.\n(٢) صحابي جليل.\n(٣) في هامش الأصل و(ت): هنيهاتك.\nهُنيَّاتِك: أي من كلماتك، أو من أراجيزك (وفي رواية: هَنَاتك، وفي أخرى: هُنَيهاتِك). انظر: \"النهاية\" لابن الأثير ٥/ ٢٧٩.\n(٤) في جميع النسخ: (لاهم). والمثبت من كتب المصادر.","vol":"24","page":263},{"text":"وذلك أنّ رسول الله - ﷺ - ما استغفر لرجل قطّ يخصّه إلّا استشهد. قالوا: فَلمّا قدمنا خيبر وتَصَافَّ القَومُ (١)، خرج يهودي، فبرز إليه عامر، فقال:\nقد علمت خيبر إنّي عامر ... شاك السلاح بطل مغامر\nفاختلفا ضربتين، فوقع سيف اليهودي في ترس عامر، ووقع سيف عامر عليه، فأصاب ركبة نفسه، وساقه، فمات منها، قال سلمة بن الأكوع: فمررت على نفر من أصحاب رسول الله - ﷺ - وهم يقولون: بَطل عمل عامر، فأتيت رسول الله - ﷺ - وأنا شاحب أبكي، فقلت: يا رسول الله أبطلَ عمل عامر؟ فقال: \"ومَنْ قال ذلك؟ \" قلت: بعض أصحابك، قال: \"كَذَبَ من قَالَهُ، بل له أجره مرّتين، إنّه لجاهِدٌ مُجَاهِد\".\nقال: فحاصرناهم حتّى أصابتنا مَخمَصَةٌ شديدة، ثمّ إنّ الله تعالى فتحها علينا (٢).\nوذلك أنّ رسول الله - ﷺ - أعطى اللواء عمر بن الخطّاب - ﵁ -، ونهض من نهض معه من الناس، فلقوا أهل خيبر، فانكشف عمر،\n_________\n(١) في (ت): الناس.\n(٢) أخرجه الإمام البخاري في كتاب المغازي، باب: غزوة خيبر، برقم (٤١٩٦) من طريق حاتم بن إسماعيل به بنحوه. وهذِه القطعة جزء من حديث مطول أخرجه مسلم في \"صحيحه\"، كتاب الجهاد والسير، باب: غزوة ذي قرد، برقم (١٨٠٧) من طريق عكرمة بن عمار به بنحوه","vol":"24","page":264},{"text":"وأصحابه - ﵃ -، فرجعوا إلى رسول الله - ﵁ - يَجنبه أصحابه، ويَجنُبُهُم، وكان رسول الله - ﷺ - قد أخذته الشقيقة (١)، فلم يخرج إلى النّاس، فأخذ أبو بكر - ﵁ - راية رسول الله -ﷺ-، ثمّ نهض فقاتل قتالًا شديدا، ثمّ رجع، فأخذها عمر - ﵁ -، فقاتل قتالا شديدا، وهو أشدّ من القتال الأوّل، ثمّ رجع، فأخبر بذلك رسول الله - ﷺ - فقال: \"أما والله لأعطينّ الراية غدا رجلا يحبّ الله، ورسوله، ويحبّه الله، ورسوله، يأخذها عنوة\"، وليس ثَمّ علي - ﵁ -، فلمّا كان الغد تطاول لهما أبو بكر وعمر - ﵁ - ورجال قريش، كلّ واحد منهم يرجو أن يكون صاحب ذلك، فأرسل رسول الله - ﷺ - سلمة بن الأكوع إلى علي - ﵄ -، فدعاه، فجاء علي - ﵁ - على بعير له حتّى أناخ قريبا من خباء رسول الله - ﷺ -، وهو أرمد (٢) قد عصب عينيه بشقة بُرد قطوي، قال سلمة - ﵁ -: فجئت به أقوده إلى رسول الله - ﵁ -، فقال رسول الله - ﵁ -: \"ما لكَ؛ \" قال: رَمِدتُ. قال: \"ادن منّي\". فدنا منه فتفل في عينيه، فما وجعهما (٣) بعد حتّى مضى لسبيله، ثمّ أعطاه الراية (٤).\n_________\n(١) الشَّقيقةُ: نوعٌ من صُداع يعرِض في مُقَدَّم الرَّأس وإلى أحد جانبيه. \"النهاية\" لابن الأثير ٢/ ٤٩٢\n(٢) الرمد: داء التهابي يصيب العين. \"المعجم الوسيط\" ١/ ٣٧٢.\n(٣) في (م): وجدهما.\n(٤) أخرجه البخاري في كتاب: المغازي، باب: غزوة خيبر (٤٢٠٩) من طريق حاتم ابن إسماعيل، به، بنحوه، وفيه: يفتح عليه، بدل: يفتحها عنوة. ومسلم في كتاب الجهاد والسير، باب: غزوة ذي قرد وغيرها، برقم (٤٧٧٩) من طريق =","vol":"24","page":265},{"text":"فنهض بالراية، وعليه حلّة أُرجوان حمراء (١)، قد أخرج خملها، فأتى مدينة خيبر، وخرج مَرحَبٌ صاحب الحصن وعليه مغفر معصفر، وحجر قد نقبه مثل البيضة على رأسه، وهو يرتجز ويقول:\nقد علمت خيبُر أنّي مَرحبُ\nشاكي السلاح بطلٌ مجرّب\nأطعن أحيانا وحينا أضرب\nإذا الحروب أقبلت تَلَهَّب\nكان حمائي كالحمى لا يقرب\nفبرز إليه علي - ﵁ -، فقال:\nأنا الَّذي سمَّتني أُمّي حَيدَرَه\nكَليثِ غَابَاتٍ شديد قسوره\nأكيلكم بالسيف كليل السَّندَرَه (٢)\nفاختلفا ضربتين، فبدره علي - ﵁ -، فضربه، فقدَّ (٣) الحجر والمِغفَر، وفلق رأسه حتّى أخذ السيف في الأضراس، وأخذ\n_________\n= عكرمة بن عمار، به، بنحوه، وأخرجه أيضًا في كتاب فضائل الصحابة، باب: فضائل علي بن أبي طالب برقم (٦٣٧٥) من حديث أبي هريرة - ﵁ -، بنحوه.\n(١) قال الزجاج: الأُرجُوانُ صِبْغ أَحْمرَ شديد الحمرة، وحكى السيرافي أَحمرُ أُرْجُوانٌ على المبالغة به كما قالوا أَحْمَرُ قانِئٌ. \"لسان العرب\" ١٤/ ٣١١.\n(٢) السَّندرة: مكيال واسع، والسندرة أيضًا العَجَلة. \"النهاية\" لابن الأثير ٢/ ٤٠٨.\n(٣) القَدُّ: قطع الجلد وشَقُّ الثوب ونحو ذلك وضربَه بالسيف فقَدَّه بنصفين. \"لسان العرب\" ٣/ ٣٤٤","vol":"24","page":266},{"text":"المدينة، وكان الفتح على يديه - ﵁ - (١).\nثمّ خرج بعد مَرحب أخوه ياسر وهو يرتجز ويقول:\nقد علمت خيبر أنّي ياسر\nشاك السِّلاح بطل مُغاوِر\nإذا الليوث أقبلت تبادر\nإنّ حمائي فيه موت حاضر\nوهو يقول: هل من مبارز؟ فخرج إليه الزبير بن العوّام - ﵁ -، وهو يقول:\nقد علمت خيبر أنّي زبار\nقرم لقرم غير نكس فرار\nابن حماةُ المجد وابن الأخيار\nياسر لا يغررْك جمع الكفّار\nوجمعهم مثل السراب السَّيَار (٢)\nفقالت أُمّه صفية بنت عبد المطّلب ﵂: أيُقتل أبي يا نبي الله؟ قال: \"بل ابنك يقتله إن شاء الله\"، ثمّ التقيا، فقتله الزبير - ﵁ - (٣).\n_________\n(١) أخرجه مسلم في كتاب الجهاد والسير، باب: غزوة ذي قرد وغيرها، ٥/ ١٨٩ برقم (٤٧٧٩) من طريق عكرمة بن عمار، به، بنحوه.\n(٢) في (م): الجرار، وفي (ت): الجاري.\n(٣) أخرجه الطبري في \"تاريخه\" ٢/ ١٣٦ ومن طريقه أخرجه المصنف، والبيهقي في \"الدلائل\" ٤/ ٢١٧ من طريق ابن إسحاق، بنحوه، وذكره ابن القيم في \"زاد المعاد\" ٣/ ٢٨٧.","vol":"24","page":267},{"text":"قال أبو رافع - ﵁ - مولى رسول الله - ﷺ -: خرجنا مع علي بن أبي طالب - ﵁ - حين بعثه رسول الله - ﷺ - برايته، فلمّا دنا من الحصن خرج إليه أهله فقاتلهم، فضربه رجل من اليهود، فطرح ترسه من يده، فتناول علي - ﵁ - بابا كان عند الحصن، فتترّس به عن نفسه، فلم يزل في يده، وهو يقاتل حتّى فتح الله تعالى عليه، ثمّ ألقاه من يده حين فرغ، فلقد رأيتني في نفر سبعة أنا ثامنهم نجهد على أن نَقلِبَ ذلك الباب، فما نقلبه (١).\nثمّ لم يزل رسول الله - ﷺ - يفتتح الحُصون حصنا حصنا، ويحوز الأموال حتّى انتهوا (٢) إلى حصن الوَطِيح والسُّلالِم، وكان آخر حصون خيبر افتتح، فحاصرهم رسول الله - ﷺ - بضع عشرة ليلة (٣).\nفلمّا أمسى النّاس يوم الفتح أوقدوا نيرانا كثيرة، فقال رسول الله - ﷺ -\" على أيِّ شَيءٍ تُوقِدُون؟ \" قالوا: على لحَمٍ، قال: \"على أيِّ لحمٍ؟ \" قالوا: لَحمِ الحُمُرِ الإنسِيةِ. فقال رسول الله - ﷺ -: \"أهرِيقُوهَا واكسِرُوها\". فقال رجل: أَوَنُهريقُها ونغسِلُها؟ فقال: \"أو ذاك\" (٤).\nقال ابن إسحاق: ولمّا افتتح رسول الله - ﷺ - القَمُوص حصن أبي\n_________\n(١) ذكره ابن هشام في \"السيرة النبوية\" ٣/ ٢١٦ عن ابن إسحاق.\n(٢) في (م): انتهى.\n(٣) انظر: \"السيرة النبوية\" لابن هشام ٣/ ٢١٤ عن ابن إسحاق، بنحوه.\n(٤) قصة الحمر الإنسية قطعة من حديث أخرجه الإمام البخاري في كتاب المغازي، باب: غزوة خيبر (٤١٩٦) من طريق حاتم بن إسماعيل به بنحوه.","vol":"24","page":268},{"text":"الحقيق أُتِى رسول الله - ﷺ - بصفية بنت حيي بن أخطب، وبأُخرى معها، فمرّ بهما بلال - ﵁ -، وهو الَّذي جاء بهما على قتلى من قتلى اليهود، فلمّا رأتهم التي مع صفية ﵂، صاحت، وصكّت وجهها، وحثت التراب على رأسها، فلمّا رآها رسول الله - ﷺ - قال: أغربوا عنّي هذِه الشيطانة.\nوأمر بصفية، فحيزت خلفه وألقى عليها رداءه، فعرف المسلمون أنّ رسول الله - ﷺ - قد اصطفاها لنفسه.\nفقال رسول الله - ﷺ - لبلال لمّا رأى من تلك اليهودية ما رأى: \"أنزعت منك الرحمة يا بلال حيث تمرّ بامرأتين على قتلى رجالهما؟ \" وكانت صفية ﵂ قد رأت في المنام، وهي عروس بكنانة بن الربيع بن أبي الحقيق (١) أنّ (٢) قمرا وقع في حجرها، فعرضت رؤياها على زوجها، فقال: ما هذا إلّا أنّكِ تتمنين مَلِك الحجاز محمّدا، فلطم وجهها لطمة أخضّرت عينها منها، وأتي رسول الله - ﷺ - بها وبها أثر منها.\nفسألها: \"ما هو؟ \" فأخبرته هذا الخبر، وأُتِي رسول الله - ﷺ - بزوجها كنانة بن الربيع بن أبي الحقيق، وكان عنده كنز بني النضير، فسأله، فجحده أن يكون يعلم مكانه، فأتى رسول الله برجل من\n_________\n(١) كنانة بن أبي الحقيق، شاعر جاهلي، من عظماء يهود بني النَّضير، قتل يوم خيبر كافرا (٧ هـ).\nانظر: \"دلائل النبوة\" للبيهقي ٤/ ٣٣٢، و\"أنساب الأشراف\" ١/ ٣٣٧.\n(٢) في (ت): كأن.","vol":"24","page":269},{"text":"اليهود، فقال لرسول الله - ﷺ -: إنّي قد رأيت كنانة يطيف بهذِه الخربة كلّ غداة، فقال رسول الله - ﷺ - لكنانة: \"أرأيت إن وجَدناه عندك أقتلك؟ \"، قال: نعم.\nفأمر رسول الله - ﷺ - بالخربة، فحفرت، فأخرج منها بعض كنزهم، ثمّ سأله ما بقي، فأبى أن يؤدّيه، فأمر به رسول الله - ﷺ - الزبير بن العوّام - ﵁ - فقال: \"عذِّبه حتّى تستأصل ما عنده\".\nفكان الزبير - ﵁ - يقدح بزند (١) في صدره حتّى أشرف على نفسه بالهلاك، ثمّ دفعه رسول الله - ﷺ - إلى محمّد بن مسلمة - ﵁ -، فضَرَب عنقه بأخيه محمود بن مسلمة (٢).\nوكانت اليهود ألقَت عليه حجرا عند حصن ناعم، فقتلته، وكان أوّل حصن افتتح من حصون خيبر.\nقالوا: فلمّا سمع أهل فَدَك ما صنع رسول الله - ﷺ - بخيبر، بعثوا إلى رسول الله - ﷺ - يسألونه أن يسيرهم ويحقن لهم دماءهم، ويخلّوا له الأموال، ففعل، ثمّ إنّ أهل خيبر سألوا رسول الله - ﷺ - أن يعاملهم الأموال على النصف ففعل، على إنّا إذا شِئنا أن نُخرِجكم أخرَجناكم، وصالحه أهل فدك على مثل ذلك، فكانت خيبر فيئا\n_________\n(١) الزِّند: العود الأعلى الَّذي تقدح به النار والأسفل هو الزندة. \"المعجم الوسيط\" ١/ ٤٠٢.\n(٢) هو: محمود بن مسلمة بن سلمة الأنصاري، استشهد في حياة النبي - ﷺ -.\nانظر: \"الاستيعاب\" ٣/ ٤٢١، \"الإصابه\" ٣/ ٣٨٧.","vol":"24","page":270},{"text":"للمسلمين، وكانت فدك خالصة لرسول الله -ﷺ- لم يجلبوا عليها بخيل ولا ركاب (١).\nفلما اطمأنّ رسول الله - ﷺ - أهدت له زينب بنت الحارث (٢) امرأة سَلام بن مِشكَم، شاة مصلية (٣)، وقد سألت، أي عضو من الشاة أحبّ إلى رسول الله - ﷺ -؟ فقيل لها: الذراع، فأكثرت فيها السمَّ، وسمَّت سائر الشاة، ثمّ جاءت بها، فلمّا وضعتها بين يدي رسول الله - ﷺ -، تناول الذراع، فأخذها، فلاك (٤) منها مضغة (٥)، فلم يُسغها (٦)، ومعه بشر بن البراء بن معرور - ﵄ -، وقد أخذ منها كما أخذ رسول الله - ﷺ -، فأما بشر - ﵁ - فأساغها، وأمّا رسول الله - ﷺ - فلفظها، ثمّ قال: \"إنّ هذا العظم (٧) ليخبرني أنّه مسموم\"، ثمّ\n_________\n(١) \"السيرة النبوية\" لابن هشام ٣/ ٢١٨ عن ابن إسحاق.\n(٢) زينب بنت سلام الحارث، أسلمت فتركها النبي - ﷺ -، وقيل: قتلها قصاصا لبشر ابن البراء.\nانظر: \"الإصابه\" ٤/ ٣١٤.\n(٣) شاة مصلية: أي مشوية، يقال صَلَيتُ اللحم: أي شويته. \"النهاية\" لابن الأثير ٣/ ٥٠.\n(٤) لاك: لاكه لوكا أداره في فمه، يقال: لاك اللقمة مضغها أهون المضغ. \"المعجم الوسيط\" ٢/ ٨٤٦.\n(٥) المُضْغَةُ: القِطْعةُ من اللحمِ قَدْرَ ما يُمْضَغُ وجَمْعُها: مُضَغٌ. \"النهاية\" لابن الأثير ٤/ ٣٣٩.\n(٦) يسغها: ساغَ الشرابُ في الحَلْقِ يَسُوُغُ سوْغًا وسواغًا سَهُلَ مَدْخَلهُ في الحلقِ وساغَ الطعامُ سوْغًا نزل في الحلقِ. \"لسان العرب\" ٨/ ٤٣٥.\n(٧) في (ت): اللحم.","vol":"24","page":271},{"text":"دعاها، فاعترفت، فقال: \"ما حملك على هذا؟ \" قالت: بلغت من قومي ما لم يخف عليك، فقلت: إن كان نبيًّا فسيخبر، وإن كان ملكا استرحت منه. قال: فتجاوز عنها رسول الله - ﷺ -، ومات بشر بن البراء - ﵄ - من أكلته التي أكل الَّذي توفى فيه، فقال: \"يا أُمّ بشر ما زالت أكلة خيبر التي أكلت بخيبر مع ابنك تُعَادُّنِي، فهذا أوان انقطاع أبهري\" (١).\nوكان المسلمون يرون أنّ رسول الله - ﷺ - مات شهيدا مع ما أكرمه الله تعالى به من النبوّة. (٢)\n\n<span data-type=\"title\" id=toc-5012>٢١ </span>- قوله تعالى: ﴿وَأُخْرَى﴾ أي ووعدكم فتح بلدة أُخرى،\n_________\n(١) الأبْهَرُ: عِرْقٌ في الظهر وهما أبْهَرَانِ. وقيل هما الأكحلانِ اللذانِ في الذراعين. وقيل هو عرقُ مُسْتَبْطِنُ القلب فإذا انقطع لم تبقى معه حياة. وقيل الأبْهَرُ عرق منشؤه الرأس ويمتد إلى القدم وله شرايينُ تَتَّصِلُ بأكثر الأطراف والبدن .. \"النهاية\" لابن الأثير ١/ ١٨.\n(٢) [٢٧٧٧ - ٢٧٨٠] الحكم على الإسناد:\nرواه المصنف من أربع طرق: الطريق الأول: رجاله ثقات عدا عبيد الله الفامي لم أجد فيه إلا كلام الحاكم السابق، وحاتم بن إسماعيل، صدوق يهم.\nوالثاني: سنده حسن.\nوالثالث: ضعيف، وعلته محمد بن حميد ضعيف، وسلمة بن الفضل كثير الخطأ، وابن إسحاق مدلس، ولم يذكر المصنف رجاله.\nوالرابع: ضعيف، وعلَّته ميمون أبو عبد الله البصري.\nالتخريج:\nسبق تخريج أجزاء منه، وانظر \"السيرة النبوية\" لابن هشام ٣/ ٢١٨ عن ابن إسحاق.","vol":"24","page":272},{"text":"﴿وَأُخْرَى لَمْ تَقْدِرُوا عَلَيْهَا قَدْ أَحَاطَ اللَّهُ بِهَا﴾ لكم حتّى يفتحها عليكم (١)، وقال ابن عبّاس - ﵄ -: علم الله ﷿ أنّه يفتحها لكم (٢).\nواختلفوا فيها:\nفقال ابن عبّاس - ﵄ - وعبد الرّحمن بن أبي ليلى والحسن ومقاتل: هي فارس والروم (٣).\nوقال الضحّاك وابن زيد وابن إسحاق: هي خيبر، وعدها الله تعالى نبيّه - ﷺ - قبل أن يصيبها، ولم يكونوا يذكرونها ولا يرجونها، حتّى أخبرهم الله تعالى بها (٤)، وهي رواية عطية، وباذان، عن ابن عبّاس - ﵄ - (٥).\nوقال قتادة: هي مكّة (٦).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٦٧.\n(٢) ذكره البغوي في \"تفسيره\" ٧/ ٣١٢.\n(٣) انظر \"تفسير مقاتل\" ٣/ ٢٥١، وأخرجه الطبري في \"تفسيره\" ٢٦/ ٩١ عنهم عدا مقاتل، وذكره البغوي في \"تفسيره\" ٧/ ٣١٢ عنهم عدا ابن أبي ليلى، وابن الجوزي في \"تفسيره\" ٧/ ٤٣٦ عنهم عدا مقاتل.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ٩١، وذكره البغوي في \"تفسيره\" ٧/ ٣١٢ عنهم عدا ابن إسحاق، وأبو حيان في \"تفسيره\" ٨/ ٩٦.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٦/ ٩١ من رواية عطية، وذكره ابن كثير في \"تفسيره\" ٧/ ٢٢٨، والسيوطي في \"الدر المنثور\" ٦/ ٧١ وعزاه لابن جرير وا بن مردويه.\n(٦) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٧، وأخرجه الطبري في \"تفسيره\" ٢٦/ ٩٢ كلاهما بنحوه، وذكره البغوي في \"تفسيره\" ٧/ ٣١٢، وابن عطية في \"المحرر\" ١٣/ ٤٥٨، وأبو حيان في \"البحر المحيط\" ٨/ ٩٦ وزادا نسبته للحسن. وهذا القول رجحه ابن جرير وابن عطية وأبو حيان لأنه أشبه بما دل عليه التنزيل.","vol":"24","page":273},{"text":"وقال عكرمة: حنين (١) (٢).\nوقال مجاهد: ما فتحوا حتّى اليوم (٣).\n﴿وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا﴾.\n\n<span data-type=\"title\" id=toc-5013>٢٢ </span>- ﴿وَلَوْ قَاتَلَكُمُ الَّذِينَ كَفَرُوا﴾ يعني أسدا، وغطفان، وأهل خيبر (٤).\nوقال قتادة: يعني كفّار قريش (٥) ﴿لَوَلَّوُا الْأَدْبَارَ ثُمَّ لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا﴾.\n\n<span data-type=\"title\" id=toc-5014>٢٣ </span>- ﴿سُنَّةَ اللَّهِ﴾ أي كسنّة الله (٦)\n﴿الَّتِي قَدْ خَلَتْ مِنْ قَبْلُ﴾ في نصر أوليائه، وقهر أعدائه (٧) ﴿وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا﴾.\n\n<span data-type=\"title\" id=toc-5015>٢٤ </span>- قوله ﷿: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ﴾\n_________\n(١) في الأصل و(م): (خيبر)، والمثبت من (ت)، وكتب المصادر.\n(٢) ذكره البغوي في \"تفسيره\" ٧/ ٣١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٧٩، والكلبي في \"تفسيره\" ٤/ ٩٦ ولم ينسبه.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٦/ ٩١، وذكره البغوي في \"تفسيره\" ٧/ ٣١٢.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٨٠، \"تفسير النسفي\" ٣/ ٣٤١.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٦/ ٩٣، وذكره ابن عطية في \"المحرر\" ١٣/ ٤٥٨، وابن الجوزي في \"زاد المسير\" ٧/ ٤٣٧.\n(٦) \"الوجيز\" للواحدي ٢/ ١٠١١، \"معالم التنزيل\" للبغوي ٧/ ٣١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٨٠.\n(٧) \"معالم التنزيل\" للبغوي ٧/ ٣١٢.","vol":"24","page":274},{"text":"وهو الحديبية (١).\n﴿مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا﴾ قرأ (بالياء) أبو عمرو، وغيره (بالتاء) (٢).\nواختلفوا فيهم:\nفقال أنس - ﵁ -: إنّ ثمانين رجلا من أهل مكّة هبطوا على رسول الله - ﷺ - وأصحابه من جبل التَّنعِيم (٣) عند صلاة الفجر عام الحديبية ليقتلوهم، فأخذهم رسول الله - ﷺ - سِلما، فأعتقهم، فأنزل الله تعالى: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ﴾ .. الآية (٤).\nوروى عكرمة، عن ابن عبّاس - ﵄ -، قال: إنّ قريشا كانوا بعثوا أربعين رجلا منهم أو خمسين، وأمَروهم أن يُطِيفُوا بعسكر رسول الله - ﷺ - عام الحديبية، ليُصيبوا لهم من أصحابه أحدا، فأُخِذوا أخذا، فأُتِى بهم رسولُ الله - ﷺ - فعفا عنهم، وخلَّى سبيلَهم، وقد\n_________\n(١) انظر: \"تفسير الماوردي\" ٥/ ٣١٨، \"تفسير ابن الجوزي\" ٧/ ٤٣٨ ونسبه لأنس، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٨٠.\n(٢) \"الحجة\" للفارسي ٣/ ٤١٠، \"المبسوط\" لابن مهران (ص ٣٤٦)، \"تحبير التيسير\" لابن الجزري (ص ٥٦١).\n(٣) التنعيم: موضع بمكة في الحل، سمي بذلك لأن جبلا عن يمينه يقال له نعيم وآخر عن شماله يقال له ناعم والوادي نعمان، ومنه يحرم المكيون بالعمرة. انظر: \"معجم البلدان\" ٢/ ٤٩.\n(٤) أخرجه مسلم في كتاب الجهاد، باب: قول الله تعالى: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ﴾ (١٨٠٨). من حديث أنس بنحوه.","vol":"24","page":275},{"text":"كانوا رمَوا عسكر رسول الله -ﷺ- بالحجارةِ، والنّبلِ، فأنزل الله تعالى: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ﴾ .. الآية (١).\nوقال عبد الله (٢) بن مُغَفَّل - ﵄ -: كنّا مع رسول الله - ﷺ - بالحديبية في أصل الشجرة، وعلى ظهره غصنٌ من أغصان تلك الشجرة، فرفعتُه عن ظهره، وعليّ بن أبي طالب - ﵁ - بين يديه يكتب كتاب الصُّلح، وسهيل ابن عمرو، فخرج علينا ثلاثون شابًّا عليهم السّلاح، فثاروا في وجوهنا، فدعا عليهم نبي الله - ﷺ -، فأخذ الله ﷿ بأبصارهم، فقمنا إليهم، فأخذناهم، فخلّى عنهم رسول الله - ﷺ -، فأنزل الله تعالى هذِه الآية (٣).\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٦/ ٩٤ عن عكرمة مولى ابن عباس.\n(٢) في (ت): عبد الرحمن.\n(٣) أخرجه أحمد في \"مسنده\" ٤/ ٨٦ بنحوه من حديث عبد الله بن مغفل، وأخرجه النسائي في \"الكبرى\" ٦/ ٤٦٤ برقم (١١٥١١) بنحوه من حديث عبد الله بن مغفل، وأخرجه أيضًا في \"التفسير\" ٣/ ٣١٢ برقم (٥٣١)، والطبري في \"تفسيره\" ٢٦/ ٩٣ - ٩٤ بنحوه، وأخرجه الحاكم في \"المستدرك\" ٢/ ٥٠٠، بنحوه من حديث عبد الله بن مغفل، وقال: حديث صحيح على شرط الشيخين، ووافقه الذهبي في \"التلخيص\"، والبيهقي في \"السنن الكبرى\" ٦/ ٣١٩ بنحوه من حديث عبد الله بن مغفل، وزاد السيوطي نسبته في \"الدر المنثور\" ٦/ ٧٥ لأبي نعيم في \"الدلائل\"، وابن مردويه.\nقال الهيثمي في \"مجمع الزوائد\" ٦/ ١٤٥: رواه أحمد ورجاله رجال الصحيح، وقال الحافظ ابن حجر في \"الفتح\" ٥/ ٣٥١ عند شرحه لقوله: فأنزل الله تعالى ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ﴾: أخرجه أحمد والنسائي من حديث عبد الله بن مغفل بإسناد صحيح.","vol":"24","page":276},{"text":"وقال مجاهد: أقبل نبي الله -ﷺ- معتمرًا، فأخذ أصحابه ناسًا من أهلِ الحرمِ غافِلين، فأرسَلَهم النبيّ - ﷺ - فذلك الإظفارُ ببطنِ مكّةَ (١).\nوقال قتادة: ذُكر لنا أنَّ رجلًا من أصحاب النبي - ﷺ - يقال له: زُنيم - ﵁ - اطّلع الثنيَّة من الحديبيّة، فرماه المشركون بسهم (٢) فقتلوه، فبعث رسول الله - ﷺ - خيلًا، فأتوه باثنى عشر فارسًا من الكفّار، فقال لهم نبيّ الله - ﷺ -: \"هل لكم عليَّ عهد؟ هل لكم عليَّ ذمّة؟ \". قالوا: لا، فأرسلهم، فأنزل الله تعالى هذِه الآية (٣).\nوقال ابن أَبزى، والكلبي: هم أهل الحديبية، وذلك أنّ النبيّ - ﷺ - لمّا خرج بالهَدي وانتهى إلى ذي الحُلَيفة، فقال له عمر - ﵁ -: يا نبي الله تدخُلُ على قوم لك حرث بغيرِ سلاحٍ، ولا كُرَاعٍ (٤)؟ قال: فبعث إلى المدينة، فلم يَدَع فيها كُرَاعًا ولا سِلاحًا إلّا حَمَله، فلمّا دنى من مكّة منعوه أن يدخل، فساروا (٥) حتّى أتى (٦) منى، فنزل (٧) منى، وأتاه\n_________\n(١) \"تفسير مجاهد\" (ص ٦٠٢)، وأخرجه الطبري في \"تفسيره\" ٢٦/ ٩٤، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٨١.\n(٢) في (م): أسهم.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٦/ ٩٤، وفي \"تاريخه\" ٢/ ٦٣٠، وأخرجه عبد بن حميد -كما في \"الإصابة\" ١/ ٥٥٢ - من طريق شيبان عن قتادة، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٨١.\n(٤) الكُراع: اسم يجمع الخيل والسلاح. انظر: \"المعجم الوسيط\" ٢/ ٧٨٣ [كرع].\n(٥) في (م): فسار.\n(٦) في (ت): أتوا.\n(٧) في (ت): فنزلوا.","vol":"24","page":277},{"text":"عَينُه أنّ عكرمة بن أبي جهل قد خرج عليك في خمسِمائةٍ، فقال لخالد بن الوليد - ﵁ -: \"يا خالد هذا ابن عمّك قد أتاك في الخيل\"، فقال خالد - ﵁ -: أنا سيفُ اللهِ، وسيفُ رسولهِ، يا رسول الله، ارمِ بي حيث شئت، فيومئذ سُمّي سيف الله، فبعَثه على خيلٍ، فلقِي عكرمةَ في الشِّعبِ فهزَمه حتّى أدخله حِيطَانَ مكّة، ثمّ عاد في الثانية، فهزَمه حتّى أدخله حِيطانَ مكّة، ثمّ عاد في الثالثةِ، فهزَمه حتّى أدخله حيطان مكّة، فأنزل الله تعالى هذِه الآية: ﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ﴾ إلى قوله: ﴿عَذَابًا أَلِيمًا﴾ فكفَّ النبيّ - ﷺ - لبقايا من المسلمين كانوا بَقُوا فيها من بعد أن أظفَره (١) الله تعالى عليهم، كراهيةَ أن تَطَأَهم الخيلُ بغيرِ علمٍ (٢).\n_________\n(١) في (م): أظفركم.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٦/ ٩٥، وفىِ \"تاريخه\" ٢/ ٦٢٢ - ٦٢٣، وابن أبي حاتم في \"تفسيره\" ١٠/ ٣٣٠٠ برقم (١٨٥٩٧)، وزاد السيوطي نسبته في \"الدر المنثور\" ٦/ ٧٥ لابن المنذر.\nقلت: قد نقله ابن كثير عن ابن جرير ثم قال: .. هذا السياق فيه نظر، فإنه لا يجوز أن يكون عام الحديبية، لأن خالدًا - ﵁ - لم يكن أسلم بل قد كان طليعة للمشركين كما ثبت في الصحيح ولا يجوز أن يكون عمرة القضاء، لأنهم قاضوه على أن يأتي من العام القابل، فيعتمر ويقيم بمكة ثلاثة أيام، ولما قدم - ﷺ - لم يمانعوه ولا حاربوه ولا قاتلوه، فإن قيل فيكون يوم الفتح.\nفالجواب: ولا يجوز أن يكون يوم الفتح لأنه لم يسق عام الفتح هديًا، وإنما جاء محاربًا مقاتلًا في جيش عرمرم، فهذا السياق فيه خلل، وقد وقع فيه شيء فليتأمل، والله أعلم اهـ. انظر \"تفسير ابن كثير\" ٧/ ٢٢٩.\nوقال ابن حجر: وفي صحته نظر، لأن خالدًا لم يكن أسلم في الحديبية، وظاهر =","vol":"24","page":278},{"text":"وذلك قوله تعالى:\n\n<span data-type=\"title\" id=toc-5016>٢٥ </span>- ﴿هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ﴾\nأي: وصدّوا الهدي ﴿مَعْكُوفًا﴾ محبوسًا (١)، ﴿أَنْ يَبْلُغَ مَحِلَّهُ﴾ مَنحَرَهُ (٢)، وكانت سبعين بدنة.\nروى الزهري (٣)، عن عُروَة بن الزبير (٤)، عن المِسوّر بن مَخرَمَة (٥)، ومروان بن الحكم (٦) - ﵄ - قالا: خَرَجَ النبي - ﷺ - من المدينة عام الحديبية يريد زيارة البيت، لا يُريد قتالًا، وساق معه سبعين بدنة، وكان الناس سبعمائة رجل، فكانت كلّ بدنة بين عشرة نفر. فلمّا بلغ ذا الحليفة، تتام إليه النّاس، فخرج في بضع عشرة مائة من أصحابه، حتّى إذا كانوا بذي الحُليفة قلّد (٧)\n_________\n= السياق أن هذِه القصة كانت في الحديبية، فلو كانت في عمرة القضية لأمكن، مع أن المشهور أنهم فيها لم يمانعوه ولم يقاتلوه اهـ. انظر: \"الكافي الشافي بتخريج أحاديث الكشاف\" ٥/ ٥٤٥.\n(١) \"النكت والعيون\" للماوردي ٥/ ٣١٩، \"المحرر الوجيز\" لابن عطية ١٣/ ٤٦٢، \"زاد المسير\" لابن الجوزي ٧/ ٤٤٠.\n(٢) \"النكت والعيون\" للماوردي ٥/ ٣١٩، \"زاد المسير\" لابن الجوزي ٧/ ٤٤٠.\n(٣) محمد بن مسلم بن شهاب الزهري، الفقيه، الحافظ، متفق على جلالته وإتقانه.\n(٤) عُروة بن الزُّبير بن العوام، أبو عبد الله المَدَني، ثقة فقيه مشهور.\n(٥) صحابي جليل.\n(٦) مروان بن الحكم بن أبي العاص الأموي، من كبار التابعين، ولم يصح له سماع من النبي - ﷺ -.\nانظر: \"الاستيعاب\" ٣/ ٤٢٥، \"الإصابة\" ٣/ ٤٧٧.\n(٧) قلد الهدي: قلد الشيء قلدا لواه يقال: قلد الحديدة رفقها ولواها على شيء، =","vol":"24","page":279},{"text":"الهدي، وأشعَره (١)، وأحرَم بالعمرة.\nوبعث بين يديه عينًا له من خزاعةَ (٢) يخبره عن قريش.\nوسار النبيّ - ﷺ - حتّى إذا كان بغدير الأشطاط (٣)، قريبًا من عُسفان (٤) أتاه عينُه الخُزاعي، فقال: إنّي تركت كعب بن لُؤَي وعامر بن لُؤَي، قد جمَعوا لك الأحابيش (٥)، وهم مُقاتِلوك، وصادُّوك عن البيتِ، فقال النبي -ﷺ-: \"أَشيروا عليَّ، أَتَرَون أن نَمِيلَ على ذَراري هؤلاء الذين عاونوهم فنُصيبهم؟ فإن قعدوا قعدوا مَوتُورين، وإن نجوا تَكُن عُنُقًا قطَعَها اللهُ، أو تَرَون أن نَؤُمَّ البيت، فمن صدّنا عنه\n_________\n= وقلده القلادة جعلها في عنقه، والبدنة علق في عنقها شيئا ليعلم أنها هدي. انظر: \"المعجم الوسيط\" ٢/ ٧٥٤.\n(١) أشْعَرَ الهدي: إذا طعن في سنامه الأيمن حتَّى يسيل منه دم ليُعلم أنَّه هدي. انظر: \"مختار الصحاح\" ١/ ٣٥٤.\n(٢) هو: بُسر بن سفيان، على الصحيح، كما ذكره الحافظ ابن حجر في \"الفتح\" عن ابن إسحاق، ٥/ ٣٣٤.\n(٣) غدير الأشطاط: أشطاط بالفتح، يجوز أن يكون جمع شط وهو البعد أو جمع الشطط وهو الجور ومجاوزة القدر وغدير الأشطاط قريب من عسفان. انظر: \"معجم البلدان\" ١/ ١٩٨.\n(٤) عُسْفَانُ: بِضَمِّ العَيْنِ وَسُكُونِ السِّينِ، وهي بَلْدَةٌ عَلَى ٨٠ كَيْلًا مِنْ مَكَّةَ شَمَالًا عَلَى طريق إلَى المَدِينَةِ. انظر: \"المعالم الجغرافية الواردة في السيرة\" (ص ٣٤١).\n(٥) الأحابيش: واحدها أحبوش بضمتين، وهم: بنو الهون بن خزيمة بن مدركة، وبنو الحارث بن عبد مناة بن كنانة، وبنو المصطلق من خزاعة، كانوا تحالفوا مع قريش قيل: تحت جبل يقال له الحبشي أسفل مكة، وقيل: سموا بذلك لتحبشهم أي تجمعهم والتحبش التجمع والحباشة الجماعة. \"الفتح\" ٥/ ٣٣٤.","vol":"24","page":280},{"text":"قاتلناه؟ \".\nفقام أبو بكر الصديق - ﵁ -، فقال: يا رسول الله إنّا لم نَأتِ لقتالِ أحدٍ، ولكن من حال بيننا، وبين البيت قاتلناه، فقال رسول الله - ﷺ -: \"فرُوحوا إذًا\".\nوكان أبو هريرة - ﵁ - يقول: ما رأيتُ أحدًا قط كان أكثر مشاورةً لأصحابِه من النبيّ - ﷺ - (١).\nفراحوا حتّى إذا كانوا (٢) بعسفان، لقيه بشر بن سفيان الكعبي (٣)، فقال له: يا رسول الله هذِه قريش، قد سمعوا بمسيرك، فخرجوا ومعهم العُوذُ المَطَافِيل (٤)، قد لَبِسُوا جُلُودَ النُّمُورِ (٥)، ونزلوا بذي طوى (٦)،\n_________\n(١) قال الحافظ في \"الفتح\" ٥/ ٣٣٤: وهذا القدر حذفه البخاري لإرساله لأن الزهري لم يسمع من أبي هريرة اهـ.\n(٢) في (م) و(ت): كان.\n(٣) قال ابن هشام: ويقال: بسر. \"السيرة النبوية\" لابن هشام ٣/ ١٩٧.\n(٤) العُوذ المَطَافِيل: قال ابن حجر في \"الفتح\" ٥/ ٣٨٣: العُوذ بِضَمِّ المُهْمَلَة وَسُكُون الوَاو بَعْدهَا مُعْجَمَة، جَمْع عَائِذ وَهِيَ النَّاقَة ذَات اللَّبَن، وَالْمَطَافِيل الأُمَّهَات اللَّاتي مَعَهَا أَطْفَالهَا، يُرِيد أَنَّهُمْ خَرَجُوا مَعَهُمْ بِذَوَاتِ الأَلْبَان مِنْ الإِبِل ليَتَزَوَّدُوا بِأَلْبَانِهَا وَلَا يَرْجِعُوا حَتَّى يَمْنَعُوهُ، أَوْ كَنَّى بِذَلِكَ عَنْ النِّسَاء مَعَهُنَّ الأَطْفَال، وَالْمُرَاد أَنَّهُمْ خَرَجُوا مِنْهُمْ بِنِسَائِهِمْ وَأَوْلَادهمْ لإِرَادَةِ طُول المَقَام وَليَكُونَ أَدْعَى إِلَى عَدَم الفِرَار، وَيَحْتَمِل إِرَادَة المَعْنَى الأَعَمّ. اهـ.\n(٥) في (ت): المنونِ.\n(٦) ذي طوى: هُوَ وَادٍ مِنْ أَوْدِيَةِ مَكَّةَ، كُلُّهُ مَعْمُورٌ اليَوْمَ، وَعَلَيْهِ مِنْ الأَحْيَاءِ: العُتَيْبَةُ، وَجَرْوَلُ، وَالتَّنْضَبَاوِيّ، وَحَارَةُ البرنو، وَمُعْظَمُ شَارعِ المَنْصُورِ، وَاللِّيطِ، وَالْحَفَائِرُ دَاخِلَةٌ في نِطَاقِ وَادِي طُوى، وانحصر الاسْمُ اليَوْمَ في بِئْرٍ في جَرْوَلَ =","vol":"24","page":281},{"text":"يحلفون بالله لا تدخلها عليهم أبدًا، وهذا خالد بن الوليد في خيلهم قد قدّموها إلى كُرَاعِ الغَميم -وقد ذكرت قول من قال: إنّ خالد بن الوليد كان يومئذ مع رسول الله - ﷺ - مسلمًا- فقال رسول الله - ﷺ -: \"يا ويح قريش، قد أكلتهُمُ الحربُ، ماذا عليهم لو خَلّوا بيني وبين سائر العرب؟ فإن هم أصَابُوني كان ذلك الَّذي أرَادوا، وإن أظهرني الله عليهم دخلوا في الإسلام وآخرين، وإن لم يفعلوا قاتلوا ولهم (١) قوّة، فما تظنّ قريش!؟ فو الله لا أزال أُجاهِدُهُم على الَّذي بعثني الله تعالى به حتّى يظهره الله ﷿، أو تنفرد هذِه السّالِفَةُ\".\nثمّ قال: \"مَن رجل يخرج بنا على طريق غير طريقهم التي هم بها؟ \"، فقال رجل من أسلم: أنا يا رسول الله. فخرج بهم على طريق وعر حزن بين شعاب، فلمّا خرجوا منه، وقد شقّ ذلك على المسلمين وأفضى إلى أرض سهلة عند منقطع الوادي، قال رسول الله -ﷺ-: \"قولوا: نستغفر الله، ونتوب إليه\"، ففعلوا، فقال: \"والله إنّها للحطّة التي عُرِضَت علي بني إسرائيل، فلم يقبلوها (٢) \".\nثمّ قال رسول الله - ﷺ - للنّاس: \"اسلكوا ذات اليمين\" في طريق تُخرجه على ثنية [المُرار] (٣) على مهبط الحديبية من أسفل مكّة.\n_________\n= تُسَمَّى بِئْرَ طُوى، هِيَ مَوْضِعُ مَبِيتِهِ - ﷺ - بِجَيْشِ الفَتْحِ. انظر: \"المعالم الجغرافية الواردة في السيرة\" (ص ١٨٨).\n(١) في (م) و(ت): وبهم.\n(٢) في (م): يفعلوها.\n(٣) في النسخ (المرَّان)، والمثبت من كتب المصادر والمراجع.","vol":"24","page":282},{"text":"فسلك الجيش ذلك الطريق، فلمّا رأت خيل قريش قترة الجيش (١) وأنّ رسول الله - ﷺ - قد خالفهم عن طريقهم ركضوا راجعين (٢) إلى قريش ينذرونهم، وسار رسول الله - ﷺ - حتّى إذا سلك ثنية [المُرار (٣)] (٤) بركت به ناقته، فقال الناس: حَل حَل (٥)، فقال: \"ما حل؟ \" فقالوا: خلأت (٦) القَصواء، فقال - ﷺ -: \"ما خلأت، ولا ذلك لها بخلق، ولكن حبسها حابس الفيل\".\nثمّ قال: \"والّذي نفسي بيده، لا تدعوني قريش اليوم إلى خُطَّة يُعظمون بها حرمات الله تعالى، وفيها صلة الرحم إلّا أعطيتهم إيّاها\"، ثمّ قال للناس: \"انزلوا\"، فنزلوا بأقصى الحديبية على بئر قليلة الماء، إنّما يَتَبَرَّضُه (٧) الناسُ تَبَرُّضًا، فلم يلبث الناس أن\n_________\n(١) قَتَرة الجيش: غَبَرة الجيش. \"النهاية\" لابن الأثير ٤/ ١٢.\n(٢) في (م): راكضين.\n(٣) في النسخ (المران)، والمثبت من كتب المصادر والمراجع.\n(٤) ثَنِيَّةُ المُرار: بضم الميم وتخفيف الراء وهو حشيشة مرة إذا أكلتها الإبل قلصت مشافرها، وثنية المرار: إذَا وَقَفْت في الحُدَيْبِيَةِ وَنَظَرْت شَمَالًا عَدْلًا رَأَيْت جَبَلَيْنِ بَارِزينِ بَيْنَك وَبَيْنَهُمَا وَادِي مَرَّ الظَّهْرَانِ، بَيْنَهُمَا فَجٌّ وَاسِعٌ، هذا الفَجُّ هُوَ ثَنيَّةُ المرَارِ، وَتُعْرَفُ اليَوْمَ بِفَجِّ الكَرِيمِيَّ، وَقَوْلُهُ: مَهْبِطِ الحُدَيْبِيَةِ غَيْرُ وَاضِحٍ، فَالْحُدَيْبِيَةُ بِئْرٌ يُعْرَفُ اليَوْمَ مَوْقِعُهَا بالشميسي. انظر: \"معجم البلدان\" ٢/ ٨٥، و\"المعالم الجغرافية الواردة في السيرة\" (٥٣٢).\n(٥) حَل: كلمة تقال للناقة إذا تركت السير. \"الفتح\" ٥/ ٣٣٥.\n(٦) خلأت: الخلاء للنوق كالإلحاح للجمال، والحِران للدواب. \"النهاية\" لابن الأثير ٢/ ٥٨.\n(٧) التبرُّض: هو الأخذ قليلًا قليلًا. \"الفتح\" ٥/ ٣٣٧.","vol":"24","page":283},{"text":"نزحوه، فشكى الناس إلى النبي - ﷺ - العطش، فنزع سهمًا من كِنانتهِ، وأعطاه رجلًا من أصحابه يقال له: نَاجِية بن عُمَير بن يعمر بن دارم (١)، وهو سائق بدن رسول الله - ﷺ -، فنزل في تلك البئر، فغرَزه في جوفه، فجاش الماء بالريّ، حتَّى صدروا عنه. ويقال: إنّ جارية من الأنصار أقبلت بدلوها، وناجية - ﵁ - في القليب يَمِيحُ على الناس، فقالت:\nيا أيّها المايح (٢) دلوي دونكا\nإنّي رأيت الناس يحمدونكا\nيُثنون خيرًا ويمجّدونكا\nأرجوك للخير كلما يرجونكا\nفقال ناجية - ﵁ -:\nقد علمت جارية يمانية\nأنّي أنا المايح واسمي ناجية\nوطعنة ذات رشاش واهية\nطعنتها عند صدور العادية (٣)\n_________\n(١) هو: نَاجِية بن جُندَب بن عُمَير بن يعمُر الأسلمي - ﵁ -، مات في خلافة معاوية بالمدينة.\nانظر: \"الاستيعاب\" ٣/ ٥٧١، \"الإصابة\" ٣/ ٥٤١.\n(٢) المايح: هو الذي يَنْزِل في الركِيَّة إذا قَلَّ ماؤها فَيْملأُ الدَّلْوَ بيدِه. \"النهاية\" لابن الأثير ٤/ ٣٧٩.\n(٣) ذكره ابن هشام في \"السيرة النبوية\" ٣/ ١٩٨ عن ابن إسحاق، وابن عبد البر في \"الاستيعاب\" ٣/ ٥٧١ بنحوه، وابن حجر في \"الإصابة\" ٣/ ٥٤١ بنحوه.","vol":"24","page":284},{"text":"قال: فبينما هم كذلك، إذ جاء بُدَيل بن وَرقاءَ الخُزاعي (١) في نفرٍ من قومه، وكانت خزاعة عَيبةَ نُصحِ (٢) رسول الله - ﷺ - مِن أهلِ تِهامة، فقال: إنّي تركتُ كعب بن لؤي، وعامرَ بن لؤي قد نزَلوا أعَداد مياه الحديبية، معهم العُوذُ المَطافيل، وهم مُقَاتِلوك، وصادّوك عن البيت.\nفقال النبيّ - ﷺ -: \"إنّا لم نَأتِ لقتال أحدٍ، ولكن جِئنا مُعتَمِرين، وإنّ قريشًا قد نهِكَتهُمُ الحربُ، وأضَرَّت بهم، فإن شاؤوا مادَدناهم مدةً، ويُخَلُّوا بيني وبين الناس، فإن أظهَر، فإن شاءوا أن يدخلوا فيما دخل فيه الناس فعلوا، وإلاّ فقد حموا (٣) [وإن هم أبوا] (٤) فوالله لأُقاتلنّهم على أمري هذا، حتّى تنفرد سالِفَتي أو ليُنفِذَنّ الله تعالى أمره\".\nفقال بُديل: سنبلغهم ما تقول.\nفانطلق حتّى أتى قريشًا، فقال: إنّا قد جئناكم من عند هذا الرجل، وسمعناه يقول قولًا، فإن شئتم أن نَعرِضَهُ عليكم فَعَلنَا، فقال سُفَهَاؤُهُم: لا حاجة لنا في أن تحدّثنا عنه بشيء، وقال ذَوو\n_________\n(١) هو: بديل بن ورقاء بن عمرو الخزاعي - ﵁ -، كان إسلامة قبل الفتح، وقيل يوم الفتح.\nانظر: \"الاستيعاب\" ١/ ١٦٥، \"الإصابة\" ١/ ١٤١.\n(٢) عَيبة نُصحِ: قال ابن حجر: العيبة ما توضع فيه الثياب لحفظها، أي أنهم موضع النصح له والأمانة على سره انظر: \"فتح الباري\" ٥/ ٣٣٧.\n(٣) في المصادر: جَمُّوا.\n(٤) هذِه الجملة ساقطة من النسخ، ويتطلبها السياق، فأثبتها من المصادر.","vol":"24","page":285},{"text":"الرَّأي منهم: هَاتِ ما سَمِعتَهُ يقول. قال: سمِعتُهُ يَقُولُ كَذَا، وَكَذا، فَحَدَّثَهُم بما قال رسول الله - ﷺ -.\nفَقَامَ عُروَةُ بن مَسعُودٍ الثقفي، فقال: أي قَومِ، أَلَستُم بالوَالِدِ؟ قالوا: بَلَى، قال: أولَستُ بالوَلَدِ؟ قالوا: بَلَى، قال: فهل تتَّهِمُونِي؟ قالوا: لا. قال: أفلستُم تعلمون أنّي استَنفَرتُ أهل عُكَاظ، فَلَمّا بَلَّحُوا (١) عَلَيَّ جِئتكم بأهلي وولدي ومن أطاعني؟ قالوا: بلى. قال: فإنّ هذا الرجل، قد عرض عليكم خُطَّةَ رُشدٍ فاقبلوها ودعوني آتِهِ، فقالوا: آته (٢). فَأَتَاهُ (٣)، فجعل يُكلِّمُ النبي - ﷺ - فقال النبي - ﷺ - نَحوًا من مقالته لبُديل، فقال عُروةُ عِندَ ذَلِكَ: يا محمّد، أرأيت إن استَأصَلتَ قَومك، فهل سمعت بأحدٍ من العربِ اجتاحَ أصله قَبلك؟ وإن تَكنِ الأُخرى، والله إنّي لأرى وُجُوهًا وأشوابًا (٤) من الناس خَلِيقًا أن يَفرّوا ويَدَعُوكَ.\nفقال له أبو بكر الصدِّيق - ﵁ -: امصُص بَظرَ (٥) اللاتِ، واللات\n_________\n(١) بلَّحُوا: أي امتنعوا، والتبلح التمنع من الإجابة، وبلح الغريم إذا امتنع من أداء ما عليه. \"الفتح\" ٥/ ٣٣٩.\n(٢) في (م): إيته.\n(٣) في (م): فدعاه.\n(٤) أشوابا: الأَشْوابُ والأَوْباشُ والأَوْشابُ الأَخْلاطُ من الناس والرَّعاعُ. \"لسان العرب\" ١/ ٧٩٦، وقال ابن حجر في \"الفتح\" ٥/ ٣٤٠: الأَشْوَاب الأَخْلَاط مِنْ أَنْوَاع شَتَّى، وَالْأَوْبَاش الأَخْلَاط مِنْ السَّفَلَة، فَالْأَوْبَاش أَخَصّ مِنْ الأَشْوَاب.\n(٥) بظر اللات: البظر بفتح الباء، قطعة تبقى بعد الختان في فرج المرأة، وكانت عادة =","vol":"24","page":286},{"text":"طاغية ثقيف التي كانوا يعبدون (١) -[أنحن] (٢)، نفِرّ ونَدَعُه؟ فقال: مَنْ هذا؟ فقالوا: أبو بكر. فقال: أما والّذي نفسي بيده، لولا يدٌ كانت لك عندي لم أجزِكَ بها، لأَجَبتُكَ، وجعل يُكلّمُ النبيّ - ﷺ - فَكُلّما كلّمهُ أخَذَ بلِحيَتِه، والمُغِيرَةُ بن شعبة - ﷺ - قائِمٌ على رَأسِ رسول الله - ﷺ -، ومعَهُ السِّيفُ وعَلَيهِ المِغفَرُ، فكلّما أهوى عُروةُ بيدِهِ إلى لحيةِ النبي - ﷺ - اضَرَبَ يَدَهُ بِنَعلِ السيفِ، وقال: أخّر يدك عن لِحيته، فرفع عُروةُ رأسَهُ، فقال: مَنْ هذا؟ فقالوا: المغيرة بن شعبة. فقال: أي غُدَرُ (٣)، أوَلستُ أسعَى في غَدرَتِكَ؟\nوكان المغيرة - ﵁ - قد صحب قومًا في الجاهليةِ، فقتلهُم، وأخذَ أموالهُم، ثمّ جاءَ فأسلَمَ، فقال النبيّ - ﷺ -: \"أمّا الإسلام فقد قبلنا وأمّا المال، فإنّه مال غَدرٍ، ولا حاجة لنا فيه\".\nوإنّ عروة جعل يَرمُقُ أصحاب النبي - ﷺ - بِعَينه، قال: فوالله إن (٤) يتنخم النبيّ - ﷺ - نُخامةً إلاّ وقَعَت في كَفِّ رجلٍ منهم، فَدَلَك بها وَجههُ، وجلدَهُ، وإذا أمرهم ابتَدَرُوا أمرهُ، وإذا توضّأ كادوا يقتتلون على وَضُوئِهِ، وإذا تكلّموا (٥) خفضوا أصواتهم عنده، وما يُحِدُّون النظر\n_________\n= العرب الشتم بذلك لكن بلفظ الأم، فأراد أبو بكر المبالغة في سب عروة بإقامة من كان يعبد مقام أمه. \"الفتح\" ٥/ ٣٤٠.\n(١) في (م): يعبدونها.\n(٢) في الأصل: الجن. وفي (م): نحن، والمثبت من (ت) وكتب المصادر.\n(٣) غُدر: معدول عن غادر مبالغة في وصفه بالغدر. \"فتح الباري\" ٥/ ٣٤١.\n(٤) في (ت): لن.\n(٥) في (م): تكلم.","vol":"24","page":287},{"text":"إليه تعظيمًا له.\nفرجع عُروةُ إلى أصحابه، فقال: أي قومِ؟ والله لقد وفَدتُ على المُلُوكِ، ووفَدتُ على قيصَرَ، وكِسرى، والنَّجاشي، والله إنْ رَأيتُ مَلِكًا يعظّمُهُ أصحابُهُ ما يُعَظّمُ أصحابُ مُحمّدٍ محمّدًا، والله إن يتنخمُ نخامةً إلاّ وقَعَت في كفّ رجلٍ منهم، فدلك بها وجهه، وجلده، وإذا أمرهُمُ ابتدروا أمرهُ، وإذا توضّأ كادُوا يقتتِلون على وضُوئِهِ، وإذا تكلّموا عنده خفضوا أصواتهم، وما يُحدّون النظر إليه تعظيمًا له، وإنّه قد عرض عليكم خُطةَ رُشدٍ فاقبَلُوها.\nفقال رجلٌ من كِنَانَةَ: دَعُوني آتِهِ، فقالوا: أتيه، فلمّا أشرَفَ على النبيّ - ﷺ - وأصحابهِ، قال النبي - ﷺ -: \"هذا فلانٌ، وهو من قومٍ يُعظّمون البُدن، فابعثُوها لَهُ\" فَبُعثت له، واستقبَلَهُ قوم يُلبّونَ، فلمّا رأى ذلك، قال: سبحان الله، ما ينبغي لهؤلاء أن يصَدّوا عن البيتِ.\nثمّ بعثوا إليه الحليس بن علقمة بن زيان، وكان يومئذ سيّد الأحابيش، فلمّا رآه رسول الله - ﷺ - فقال: \"إنّ هذا من قوم يتألهون، فابعثوا بالهدي في وجهه حتّى يراه\".\nفلمّا رأى الهدي يسيل عليه من عرض الوادي في قلائده، قد أكل أوتاره من طول الحبس، رجع إلى قريش، ولم يصل إلى رسول الله - ﷺ - إعظامًا لما رأى، فقال: يا معشر قريش، إنّي قد رأيت ما لا يحل صدّ الهدي في قلائده، قد أكل أوتاره من طول الحبس عن محلّه، فقالوا له: يا حليس، اجلس فإنما أنت رجل أعرابي لا علم لك، فغضب","vol":"24","page":288},{"text":"الحليس عند ذلك، وقال: يا معشر قريش والله ما على هذا حالفناكم، ولا على هذا عاقدناكم أن تصدّوا عن بيت (١) الله ﷿ من جاءه معظّمًا له، والذي نفس الحليس بيده، لتخلنّ بين محمّد، وبين ما جاء له، أو لأنفرنّ بالأحابيش نفرة رجل واحد، فقالوا له: مه، كُفّ عنّا يا حليس حتّى نأخذ لأنفسنا بما نرضى به.\nفقام رجلٌ منهم يقال له: مِكرَزُ بنُ حَفصٍ (٢)، فقال: دَعُوني آتِهِ، فقالوا: أتيه. فلمّا أشرَفَ عليهم، قال النبي - ﷺ -: \"هذا مِكرَزٌ بن حفص، وهو رَجُل فَاجِرٌ\"، فجعل يُكَلّمُ النبيّ - ﷺ - إِذ جاءَ سُهَيلُ بن عَمرٍو فلمّا رآه النبيّ - ﷺ - قال: \"قد سَهُلَ لَكُم مِن أمرِكم القوم يأتون إليكم بأرحامهم (٣)، وسائلوكم الصلح، فابعثوا الهدي وأظهروا التلبية لعلّ ذلك أن يليّن قلوبهم\"، فلبّوا من نواحي العسكر حتّى ارتجّت أصواتهم بالتلبية، فجاءوا، فسألوا الصلح (٤).\nوقال سهيل: هَاتِ نكتب بيننا وبينك كتابًا، فدعا رسول الله - ﷺ - علي بن أبي طالب - ﵁ - فقال: \"اكتب: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\" فقال سهيل: أما الرّحمن فلا أدري ما هو، ولكن اكتب بِاسمكَ\n_________\n(١) في (ت): سبيل.\n(٢) هو: مكرز بن حفص بن الأخيف القرشي العامري، ذكره ابن حبان في الصحابة وقال: يقال له صحبة. انظر: \"الثقات\" لابن حبان ٣/ ٣٩٢، \"الإصابة\" ٣/ ٤٥٦.\n(٣) في (ت): بأرحامكم.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ٩٦ - ٩٧، وفي \"تاريخه\" ٢/ ١٢٠ من حديث سلمة بن الأكوع عن أبيه.","vol":"24","page":289},{"text":"اللَّهُم، كما كُنتَ تكتب، فقال المسلمون: والله لا نَكتُبُهَا إلاّ بسم الله الرّحمن الرحيم.\nفقال رسول الله - ﷺ - لعلي: \"اكتبها (١) باسمك اللَّهُم\"، ثمّ قال: \"اكتب: هذا ما صالح عليه محمّد رسول الله - ﷺ -\" فقال سهيل: والله لو كُنّا نعلم أنّك رسول الله ما صَدَدنَاك عن البيتِ، ولا قَاتَلناكَ، ولكن اكتب اسمك واسم أبيك.\nفقال رسول الله - ﷺ -: \"والله إِنّي لَرسولُ الله وإن كَذّبتُمونِي\".\nثمّ قال لعلي - ﵁ -: \"امح رسول الله - ﷺ -\"، فقال علي: والله لا أمحوك أبدًا، فأخذه رسول الله - ﷺ - وليس يحسن يكتب، فمحاه.\nثمّ قال: \"اكتب: هذا ما قاضى عليه محمّد بن عبد الله، سهيل بن عمرو\"، واصطلحا على وضع الحرب عن الناس عشر سنين، يأمن فيهنّ الناس ويكفّ بعضهم من (٢) بعض، وعلى أنّه من قدم مكّة من أصحاب محمّد - ﷺ - حاجًّا أو معتمرًا أو يبتغي من فضل الله، فهو آمن على دمه وماله، ومن قدم المدينة من قريش مجتازًا إلى مصر أو إلى الشام يبتغي من فضل الله، فهو آمن على نفسه (٣) وماله، وعلى أنّه من أتى رسول الله - ﷺ - من قريش بغير إذن وليّه ردّه عليهم، ومن جاء قريشًا ممّن مع رسول الله - ﷺ - لم يَرُدُّوه عليه\".\n_________\n(١) في (م) و(ت): اكتب.\n(٢) في (ت): عن.\n(٣) في (م) و(ت): دمه.","vol":"24","page":290},{"text":"فاشتدّ ذلك على المسلمين، فقال رسول الله - ﷺ -: \"من جاءهم منّا فأبعده الله، ومن جاءنا منهم رددناه إليهم، فلو علم الله الإسلام من قلبه جعل له مخرجًا، وإنّ بيننا عَيبَةً مكفوفة (١)، وإنّه لا إسلَالَ (٢)، ولا إغلال (٣)، وإنّه من أحبّ أن يدخل في عقد محمّد، وعهده دخل فيه، ومن أحبّ أن يدخل في عقد قريش، وعهدهم دخل فيه\".\nفتواثبت خزاعة، فقالوا: نحن في عقد محمّد وعهده، وتواثبت بنو بكر، فقالوا: نحن في عقد قريش وعهدهم.\nفقال النبي - ﷺ -: \"وعلى أن يخلوا بيننا وبين البيت، فنطوف به\"، فقال سهيل (٤): والله لا تتحدّثُ العربُ أنّا أخذتنا ضغطة، ولكن لك ذلك من العام المقبل، فكتب: وعلى أنّك ترجِع عَنّا عامك هذا، فلا تدخل علينا مَكّة، فإذا كان عام قابل خرجنا عنها لك، فدخلتها\n_________\n(١) عَيبة مَكْفُوفةً: قال ابن الأعرابي بيننا صَدْرٌ نُقِّي من الغِلِّ والخِداع مَطْويٌّ على الوفاءِ والمَكْفُوفَةُ المُشْرَجةُ المَشْدودَةُ والعَرَب تُكنِّي عن القلوب بالعِيَابِ لأن العِيَابَ مستودع الثيابِ والقلوبُ مستودع السَّرَاءِ وإنما يُخَبَّأ في العَيْبَةِ أجودُ الثِّيَابِ ويُكْتَمُ من الصَّدْرِ أَخَصُّ الأسرار. \"غريب الحديث\" لابن الجوزي ٢/ ١٣٧.\n(٢) الإسْلالُ: السَّرِقةُ الخَفِيَّة. يقال سَلَّ البَعيرَ وغَيره في جَوف اللَّيل إذا انْتزَعَه من بين الإبل وهي السَّلَّة. وأسَلَّ: أي صار ذَا سَلَّة وإذا أعان غيره عليه. ويقال الإسْلال الغَارةُ الظَّاهرَة. وقيل سَلُّ السُّيوف. \"النهاية\" لابن الأثير ٢/ ٣٩٢.\n(٣) الإغْلال: الخِيانة أو السَّرِقة الخَفِيَّة، وفيل الإغْلال: لُبْس الدُّرُوع. \"النهاية\" لابن الأثير ٣/ ٣٨٠\n(٤) في (ت) زيادة: لا.","vol":"24","page":291},{"text":"بأصحابك، فأقمت بها (١) ثلاثًا، ولا تدخلها بالسّلاح إلاّ بالسيوف في القرب (٢)، وسلاح الراكب، وعلى أنّ هذا الهدي حيث ما حبسناه محلّه، لا تقدمه علينا، فقال لهم رسول الله - ﷺ -: \"نحن نسوقه، وأنتم تردون وجوهه\".\nقال: فبينا رسول الله - ﷺ - يكتب الكتاب هو وسهيل بن عمرو، إذ جاء أبو جندل بن سهيل بن عمرو (٣)، يَرسُفُ (٤) في قُيودِهِ، قد انفلت، وخرج من أسفلِ مكّة حتّى رَمَى بِنفسِهِ بين أظهُرِ المسلمين، فلمّا رأى سهيل أبا جندل، قام إليه، فضرب وجهه، وأخذ بتلبيبه (٥)، وقال: يا محمّد قد تمّت القضية بيني وبينك قبل أن يأتيك هذا، فهذا أوّل من أقاضيك عليه، أن تَرُدَّه إلينا؟ ثمّ جعل يجرّه ليرده إلى قريش،\n_________\n(١) في (م): فيها.\n(٢) في (م) و(ت): القراب.\n(٣) هو: أبو جندل بن سهيل بن عمرو القرشي العامري - ﵁ -، قيل اسمه عبد الله، وكان من السابقين إلى الإسلام وممن عذب بسبب إسلامه، واستشهد أبو جندل باليمامة وهو ابن ثمان وثلاثين سنة. انظر: \"الاستيعاب\" ٤/ ٣٣، \"الإصابة\" ٤/ ٣٤.\n(٤) يرسف: الرّسْفُ والرّسيفُ: مَشيُ المُقَيَّد إذا جاء يتحاملُ برِجْله مع القَيد. \"النهاية\" لابن الأثير ٢/ ٢٢٢.\n(٥) تلبيبه: يقال: لَبَبْتُ الرجُل ولبَّبْتُه إذا جَعَلَتَ في عُنُقه ثَوْبًا أو غيره وجَرَرْته به. وأخَذْتُ بِتَلْبيب فلان إذا جَمَعْتَ عليه ثوبه الذي هو لابسُه وقَبَضْت عليه تَجُرّه والتَّلْبِيب: مَجْمَع ما في موضع اللبَب من ثياب الرجل. \"النهاية\" لابن الأثير ٤/ ٢٢٣، \"لسان العرب\" ١/ ٧٣٣.","vol":"24","page":292},{"text":"وجعل أبو جندل يصرخ بأعلى صوته: يا معشر المسلمين، أُردُّ إلى المشركين، وقد جئت مسلمًا ليفتنوني عن ديني؟ ألا ترون ما قد لقيت؟ وكان قد عُذِّب عذابًا شديدًا في الله تعالى، فقال له رسول الله - ﷺ -: \"يا أبا جندل احتسب، فإنّ الله ﷿ جاعل لك، ولمن معك من المستضعفين فرجًا، ومخرجًا، إنّا قد عقدنا بيننا، وبين القوم عقدًا، وصُلحًا، وأعطيناهم على ذلك عهدًا، وأعطونا عهدًا، وإنّا لا نغدر\".\nقال: فوثب عمر بن الخطّاب - ﵁ - إلى أبي جندل يمشي إلى جنبه ويقول: اصبر يا أبا جندل، فإنّما هم المشركون، وإنّما دم أحدهم دم كلب، ويدني قائم السيف منه، قال: يقول عمر - ﵁ -: رجوت أن يأخذ السيف فيضرب به أباه، فضَنّ (١) الرجل بأبيه.\nقالوا: وقد كان أصحاب رسول الله - ﷺ - خرجوا، وهم لا يشكّون في الفتح لرؤيا رآها رسول الله - ﷺ - فلمّا رأوا ذلك، دخل الناسَ أمرٌ عظيم حتى كادوا يهلكون، وزادهم أمر أبي جندل - ﵁ - شرّا إلى ما بهم.\nوقال عمر - ﵁ -: والله ما شككت منذ أسلمت إلا يومئذ، فأتيت النبيّ - ﷺ -، فقلت: ألست رسول الله؟ قال: \"بلى\"، قلت: ألسنا على الحقّ وعدوّنا على الباطل؟ قال: \"بلى\"، قلت: فَلِمَ نُعطِي\n_________\n(١) ضَنَّ: الضاد والنون أصلٌ صحيحٌ يدلُّ على بُخْلٍ بالشيء. يقال: ضَنِنْتُ بالشّيءِ أَضَنُّ به ضَنًّا وضَنانةً، ورجلٌ ضَنين. \"معجم مقاييس اللغة\" ٣/ ٢٧٩.","vol":"24","page":293},{"text":"الدّنية في ديننا إذًا؟ قال: \"إنّي رسول الله، ولستُ أعصِيهِ، وهو ناصِري\"، قلت: ألستَ تحدّثنا أنّا سنأتي البيت، فنطُوف به؟ قال: \"بلى، هل أخبرتك إنّك تأتيه العام؟ \"، قلت: لا، قال: \"فإنّك آتيه، ومُتَطوِّف به\".\nقال: ثمّ أتيت أبا بكر - ﵁ -، فقلت: أليس هذا نبيّ الله حقًّا؟ قال: بلى. قلت: أفلسنا على الحقّ، وعَدُوّنا على الباطل؟ قال: بلى. قلت: فلِمَ نعط الدّنية في ديننا إذًا؟ قال: أيّها الرجل إنّه رسول الله - ﷺ - ليس يعصي ربّه، فاستمسك بِغرزِه (١) حتّى تموت، فوالله إنّه لعلى الحقّ. قلت: أوليس كان يحدِّث (٢) أنّا نأتي (٣) البيت، ونطوّفه (٤)؟ قال: بلى. قال: أفأخبرك أنّه آتيه العَامَ؟ قلت: لا. قال: فإنّك آتيه ومتطوف (٥) به.\nقال عمر - ﵁ -: فما زلت أصوم، وأتصدّق، وأُصلّي، وأعتق من الذي صنعت يومئذ مخافة كلامي الذي تكلّمت به.\nقالوا: فلمّا فرغ رسول الله - ﷺ - من الكتاب أشهد على الصلح رجالًا من المسلمين، ورجالًا من المشركين، أبا بكر، وعمر، وعبد\n_________\n(١) فاستمسك بِغرزِه: أي اعْتَلِق به وأمْسِكْه واتَّبع قوله وفِعْله ولا تُخالفِه فاسْتعارَ له الغَرْز كالذي يُمْسِك بركاب الرَّاكِب وَيسِير بِسَيْره. \"النهاية\" لابن الأثير ٣/ ٣٥٩.\n(٢) في (م): يحدثنا.\n(٣) في (م) و(ت): سنأتي.\n(٤) في (م): فنطوف به.\n(٥) في (م): ومطوف.","vol":"24","page":294},{"text":"الرّحمن بن عوف، وعبد الله بن سهيل بن عمرو (١)، وسعد بن أبي وقاص، ومحمود بن مسلمة أخا بني عبد الأشهل، ومكرز بن حفص بن الأحنف، وهو مشرك، وعلي بن أبي طالب - ﵁ - وكان هو كاتب الصحيفة (٢).\nفلمّا فرغ رسول الله - ﷺ - من قضيّته سار مع الهدي، وسار الناس، فلمّا كان الهدي دون الجبال التي تطلع على وادي الثنية، عرض له المشركون فردوا وجوهه، فوقف النبيّ - ﷺ - حيث حبسوه، وهي الحديبية، وقال لأصحابه: \"قوموا، فانحروا، ثمّ احلقوا\". قال: فوالله ما قام منهم رجل، حتّى قال ذلك ثلاث مرّات، فلمّا لم يقم منهم أحد. قام فدخل على أُمّ سلمة - ﵁ -، فذكر لها ما لقي من الناس.\nفقالت أُمّ سلمة - ﵁ -: يا نبيّ الله اخرج، ولا تكلِّم أحدًا منهم كلمة حتّى تنحر بدنك وتدعو حلاّقك فيحلقك، فقام - ﷺ - فخرج، فلم يكلِّم أحدًا منهم كلمة حتى نحر بدنته، ودعا حالقه فحلقه، وكان الذي حلقه ذلك اليوم خراش بن أُمية بن الفضل الخزاعي (٣)، فلما رأى الناس\n_________\n(١) هو: عبد الله بن سهيل بن عمرو أبو سهيل - ﵁ -، واستشهد باليمامة. انظر: \"الاستيعاب\" ٢/ ٣٧٨، \"الإصابة\" ٢/ ٣٢٢.\n(٢) أخرجه الطبري في \"تاريخه\" ٢/ ٨٠، وقد ذكر حافظ الحكمي ضعفه في كتابه \"مرويات غزوة الحديبية\" (ص ١٧٠).\n(٣) هو: خراش بن أمية بن ربيعة بن الفضل الخزاعي ثم الكليبي - ﵁ -، توفي في آخر خلافة معاوية.\nانظر: \"الاستيعاب\" ١/ ٤٢٧، \"الإصابة\" ١/ ٤٢١، وانظر: \"السيرة النبوية\" لابن هشام ٣/ ٢٠٤.","vol":"24","page":295},{"text":"ذلك قاموا فنحروا وجعل بعضهم يحلق بعضا حتى كاد بعضهم يقتل بعضا.\nكما قال ابن عمر وابن عباس - ﵄ -: حلق رجال يوم الحديبية وقصر آخرون، فقال رسول الله - ﷺ -: \"يرحم الله المحلّقين\"، قالوا: يا رسول الله والمقصّرين؟ قال: \"يرحم الله المحلّقين\"، قالوا: يا رسول الله، والمقصرين؟ قال: \"يرحم الله المحلّقين\"، قالوا: يا رسول الله، والمقصّرين؟ قال: \"والمقصرين\"، قالوا يا رسول الله فلم ظاهرت الترحم للمحلّقين (١) دون المقصّرين؟ قال: \"لأنّهم لم يشكّوا\" (٢)، قال ابن عمر - ﵁ -: وذلك أنّه تربص قوم، قالوا: لعلّنا نطوف بالبيت (٣).\n_________\n(١) في (م): على المحلقين.\n(٢) حديث ابن عمر: أخرجه البخاري في كتاب الحج، باب: الحلق والتقصير عند الإحلال (١٧٢٧) بنحوه، وأخرجه مسلم في كتاب الحج، باب: تفضيل الحلق على التقصير وجواز التقصير (١٣٠١) بنحوه، وكلاهما دون قوله: قالوا: يا رسول الله فلم ظاهرت الترحم ..\nحديث ابن عباس: أخرجه الإمام أحمد في \"مسنده\" (٣٣١١) واللفظ له، وفيه زيادة فانصرف رسول الله - ﷺ -، وقال شعيب الأرنؤوط: صحيح لغيره وهذا إسناد حسن، وأخرجه ابن أبي شيبة في \"مصنفه\" ٤/ ٣٠١، بنحوه، وأخرجه أبو يعلى في \"مسنده\" ٥/ ١٠٦ برقم (٢٧١٨) بنحوه، والطحاوي في \"بيان مشكل الآثار\" ٣/ ٢١٧، والجزء الأخير منه أخرجه ابن ماجه في (٣٠٤٥) وقال الألباني: حسن.\n(٣) جزء من حديث أخرجه ابن أبي شيبة في \"مصنفه\" ٧/ ٣٨٩ برقم (٣٦٨٥٨) بنحوه.","vol":"24","page":296},{"text":"قال ابن عبّاس - ﵁ -: وأهدى رسول الله - ﷺ - عام الحديبية في هداياه جملًا لأبي جهل في رأسه برة (١) من فضّة، ليغيظ المشركين بذلك (٢).\nثمّ جاءه - ﷺ - نسوة مؤمنات، فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ﴾ (٣) الآية، قال: فطلّق عمر - ﵁ - امرأتين كانتا له في الشرك.\nقال: فنهاهم أن يردونهنّ وأمرهم أن يردوا الصداق، حينئذ قال رجل للزهري: أمن أجل الفروج؟ قال: نعم، فتزوّج إحداهما معاوية بن أبي سفيان - ﵄ - والأُخرى صفوان بن أمية - ﵁ - (٤).\nثمّ رجع النبيّ - ﷺ - إلى المدينة فجاءه أبو بصير عتبة بن أسيد بن [جارية (٥)] (٦) - ﵁وهو مسلم، وكان ممّن حُبِس بمكّة، فكتب فيه\n_________\n(١) برَة: البرة حلقة تجعل في لحم الأنف. \"النهاية\" لابن الأثير ١/ ١٢٢.\n(٢) أخرجه الإمام أحمد في \"مسنده\" (٢٣٦٢) و(٢٤٦٦) بنحوه، وأبو داود في \"سننه\" في كتاب المناسك، باب: في الهدي، بنحوه (١٧٤٩)، وحسنه الألباني، وابن خزيمة في \"صحيحه\" (٢٨٩٨) بمثله، والطبراني في \"المعجم الكبير\" ١١/ ٩١ (١١١٤٧)، بنحوه، وأخرجه الحاكم في \"المستدرك\" ١/ ٦٣٩، بمثله، وقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه، ووافقه الذهبي.\n(٣) الممتحنة: ١٠.\n(٤) هذِه القطعة أخرجها الطبري في \"تفسيره\" ٢٦/ ١٠٠ من حديث المسور، وأبو داود في \"سننه\" (٢٧٦٥)، وصححه الألباني.\n(٥) في جميع النسخ (حارثة)، والمثبت من كتب التراجم.\n(٦) هو: عتبة بن أسيد (بالفتح) بن جارية (بالجيم) بن أسيد (بالفتح أيضًا) الثقفي، مات في عهد النبي - ﷺ -.\nانظر: \"الاستيعاب\" ٣/ ١١٧ - ٤/ ٢٠، \"الاصابة\" ٢/ ٤٥٣.","vol":"24","page":297},{"text":"أزهر بن عبد عوف (١)، والأخنس بن شريق الثقفي (٢) إلى رسول الله - ﷺ - وبعثا رجلًا من بني عامر بن لؤي، ومعه مولى لهم، فقدما إلى (٣) رسول الله - ﷺ - بكتابهما، وقالا: العهد الذي جعلت لنا، فقال رسول الله - ﷺ -: \"يا أبا بصير إنّا قد أعطينا هؤلاء القوم ما قد علمت، ولا يصلح لنا في ديننا الغدر، وإنّ الله ﷿ جاعل لك، مخرجًا\"، ثمّ دفعه إلى الرجلين، فخرجا به حتّى إذا بلغا به ذا الحليفة، فنزلوا يأكلون من تمرٍ لهم، قال أبو بصير لأحد الرجلين: والله إنّي لأرى سيفك هذا جيّدًا، فاستلّه الآخر، وقال: أجل، والله إنه لجيد. قال: أرني أنظر إليه. فأخذه وعلا به أخا بني عامر حتّى قتله، وفرّ المولى وخرج سريعًا حتّى أتى رسول الله - ﷺ -، وهو جالس في المسجد، فلمّا رآه رسول الله - ﷺ - طالعًا قال: \"إنّ هذا الرجل قد رأى فزعًا\".\nفلمّا انتهى إلى رسول الله - ﷺ - قال: \"ويلك مالكَ؟ \"، قال: قَتل صاحبكم صاحبي. فوالله ما برح حتّى طلع أبو بصير - ﵁ - متوشّحًا\n_________\n(١) هو: أزهر بن عبد عوف بن عبد بن الحارث القرشي الزهري - ﵁ -، عم عبد الرحمن ابن عوف - ﵁ -، وهو أحد الذين نصبوا أعلام الحرم زمن عمر بن الخطاب - ﵁ -. انظر: \"الاستيعاب\" ١/ ٩٧، \"الإصابة\" ١/ ٢٩.\n(٢) هو: الأخنس بن شريق بن عمرو الثقفي أبو ثعلبة حليف بني زهرة، اسمه أبي، وإنما لقب الأخنس، لأنه رجع ببني زهرة من بدر لما جاءهم الخبر أن أبا سفيان نجا بالعير، فقيل: خنس الأخنس ببني زهرة، فسمي بذلك ثم أسلم الأخنس فكان من المؤلفة، ومات في أول خلافة عمر - ﵁ -. انظر: \"الإصابة\" ١/ ٢٥.\n(٣) في (ت): على.","vol":"24","page":298},{"text":"السيف، حتّى وقف على رسول الله - ﷺ -، فقال: يا رسول الله وفت ذمّتك أسلمتني ورددتني إليهم ثمّ أنجاني الله تعالى منهم، فقال النبيّ - ﷺ -: \"ويلُ أُمِّه مِسعَرَ (١) حَربٍ لو كان معه رجال\" (٢).\nفلمّا سمع ذلك عرف أنّه سيردّه إليهم، فخرج أبو بصير - ﵁ - حتّى أتى سيف البحر، فنزل بالعيّص (٣) (٤) من ناحية ذي المروة، على ساحل البحر بطريق قريش، الذي كانوا يأخذون إلى الشام.\nوبلغ المسلمين الذين كانوا حبسوا بمكّة قول رسول الله - ﷺ - لأبي بصير: \"ويل أُمّه مسعر حرب لو كان معه رجال\"، فخرج عصابة منهم إليه، وانفلت أبو جندل بن سهيل بن عمرو - ﵁ - فلحق بأبي بصير - ﵁ - حتّى اجتمع إليه قريب من سبعين رجلًا منهم، فوالله ما يسمعون بعير خرجت لقريش إلى الشام إلاّ اعترضوا لهم فقتلوهم، وأخذوا أموالهم، حتّى ضيّقوا على قريش، فأرسلت قريش إلى النبيّ - ﷺ - يناشدونه الله، والرحم، لمّا أرسل إليهم، فمن أتاه منهم فهو آمن، فآواهم النبي - ﷺ -\n_________\n(١) المِسْعَرُ: بالكَسْر، ما سُعِرَتْ به، أَي النّارُ، أَي ما تُحَرّكُ به النارُ من حَدِيد أَو خَشَب، ومن المَجَاز: المِسْعَرُ: (مُوقِدُ نارِ الحَرْب)، يقال: هو مِسْعَرُ حَرْب إِذا كان يُؤَرِّثُهَا، أَي تَحْمَى به الحَرْب. \"تاج العروس\" للزبيدي ١٢/ ٣٠.\n(٢) هنا تنتهي النسخة المصرية.\n(٣) في (ت): بالغيض.\n(٤) العِيصُ: بكسر العين، وَادٍ لِجُهَيْنَةَ بَيْنَ المَدِينَةِ وَالْبَحْرِ، يَصُبُّ فِي إضَمٍ مِنْ اليَسَارِ مِنْ أَطْرَافِ جَبَلِ الأَجْرَدِ الغَرْبِيَّةِ وَمِنْ الجِبَالِ المُتَّصِلَةِ بِهِ، وَمِنْ حِرَارٍ تَقَعُ بَيْنَ إضَمٍ وَينْبُعَ، وَفِيهِ عُيُونٌ وَقُرى كَثيرَةٌ، وإلى الآن يعرف بهذا الاسم وَبِهِ مَرْكَزُ إمَارَةٍ وَمَدَارِسُ وَشُرْطَة وَمَحْكَمَةٌ شَرْعِيَّةٌ. \"معجم المعالم الجغرافية\" ص ١٤٨.","vol":"24","page":299},{"text":"فقدموا عليه المدينة (١).\nقال الله تعالى: ﴿وَلَوْلَا رِجَالٌ مُؤْمِنُونَ وَنِسَاءٌ مُؤْمِنَاتٌ﴾ بمكة (٢) ﴿لَمْ تَعْلَمُوهُمْ أَنْ تَطَئُوهُمْ﴾ أي بأن تقتلوهم (٣) ﴿فَتُصِيبَكُمْ مِنْهُمْ مَعَرَّةٌ بِغَيْرِ عِلْمٍ﴾ قال ابن زيد: إثم (٤).\nوقال ابن إسحاق: غُرم الدّية (٥).\nوقيل: الكفّارة، لأنّ الله ﷿ إنّما أوجب على قاتِل المؤمن\n_________\n(١) الحكم على الإسناد:\nعلقه المصنف عن الزهري، ورجاله ثقات.\nالتخريج:\nأخرجه البخاري في كتاب الشروط، باب: الشروط فى الجهاد (٢٧٣١ - ٢٧٣٢)، وفي كتاب المغازي، باب: غزوة الحديبية (٤١٥٧ - ٤١٥٨) وبرقم (٤١٧٨ - ٤١٧٩)، وعبد الرزاق في \"مصنفه\" ٥/ ٣٣٠ برقم (٩٧٢٠)، وأحمد في \"مسنده\" ٤/ ٣٢٣، ٣٢٧، وابن خزيمة في \"صحيحه\" (٢٩٠٦)، والطبري \"التفسير\" ٢٦/ ٩٧ - ١٠١، والطبراني في \"المعجم الكبير\" ١٤/ ٤٠٢. جميعهم من طرق عن الزهري به.\nوانظر \"السيرة النبوية\" لابن هشام ٣/ ١٩٧ - ٢٠٧.\n(٢) انظر: \"الوجيز\" للواحدي ٢/ ١٠١٢، \"معالم التنزيل\" للبغوي ٧/ ٣٢٠.\n(٣) المصدر السابق.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٢ وزاد: بغير علم، وذكره الماوردي في \"تفسيره\" ٥/ ٣٢٠، والبغوي في \"تفسيره\" ٧/ ٣٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٨٦.\n(٥) أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٢ بنحوه، وذكره الماوردي في \"تفسيره\" ٥/ ٣٢٠، والبغوي في \"تفسيره\" ٧/ ٣٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٨٦.","vol":"24","page":300},{"text":"في دار الحرب إذا لم يكن هاجر منها، ولم يعلم قاتله إيمانه الكفّارة دون الدّية، فقال جلّ ثناؤه: ﴿فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ﴾ (١)، ولم يوجب على قاتله خطأ دية (٢).\nوقيل: هو أنّ المشركين يعيبونكم ويقولون: قتلوا أهل دينهم (٣). والمعرّة المشقّة (٤)، وأصلها من العَرُّ وهو الجرب (٥).\nلَأَذِن لكم في دخولها، ولكنّه حال بينكم وبين ذلك (٦) ﴿لِيُدْخِلَ اللَّهُ فِي رَحْمَتِهِ﴾ دينه الإسلام (٧) ﴿مَنْ يَشَاءُ﴾ من أهل مكّة قبل أن يدخلوها (٨). هكذا نظم الآية وحكمها، فحذف جواب (لولا)\n_________\n(١) النساء، آية: ٩٢.\n(٢) انظر: \"تفسير الطبري\" ٢٦/ ١٠٢ ورجحه، \"النكت والعيون\" للماوردي ٥/ ٣٢٠ ونسبه للكلبي، \"معالم التنزيل\" للبغوي ٧/ ٣٢٠، \"زاد المسير\" لابن الجوزي ٧/ ٤٤٠ ونسبه لابن السائب.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٢٠، \"معالم التنزيل\" للبغوي ٧/ ٣٢٠، \"زاد المسير\" لابن الجوزي ٧/ ٤٤٠.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٣٢٠.\n(٥) \"تفسير الطبري\" ٢٦/ ١٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٨٥، \"لسان العرب\" ٤/ ٥٥٥.\n(٦) \"تفسير الطبري\" ٢٦/ ١٠٢، \"معالم التنزيل\" للبغوي ٧/ ٣٢٠ على أن هذِه الجملة تقدير لجواب لولا المحذوف.\n(٧) انظر: \"تفسير الطبري\" ٢٦/ ١٠٢، \"الوجيز\" للواحدي ٢/ ١٠١٢، \"معالم التنزيل\" للبغوي ٧/ ٣٢٠، \"زاد المسير\" لابن الجوزي ٧/ ٤٤٠.\n(٨) \"تفسير الطبري\" ٢٦/ ١٠٢، \"الوجيز\" للواحدي ٢/ ١٠١٢، \"معالم التنزيل\" للبغوي ٧/ ٣٢٠.","vol":"24","page":301},{"text":"استغناء بدلالة الكلام عليه (١) ﴿لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا﴾.\nوقال بعض العلماء: قوله: ﴿لَعَذَّبْنَا﴾ جواب لكلامين (٢): أحدهما ﴿وَلَوْلَا رِجَالٌ﴾، والثاني: ﴿لَعَذَّبْنَا﴾ أي تميّزوا (٣).\nثمّ قال: ﴿لِيُدْخِلَ اللَّهُ فِي رَحْمَتِهِ﴾ أي جنته ﴿مَنْ يَشَاءُ﴾ يعني المؤمنين، والمؤمنات (٤).\nقال قتادة في هذِه الآية: إنّ الله تعالى يدفع بالمؤمنين عن الكفّار، كما دفع بالمستضعفين من المؤمنين عن مشركي مكّة (٥).\n[٢٧٨١] وأخبرني أبو عبد الله بن فنجويه (٦)، حدّثنا أبو علي بن حبش (٧)، حدّثنا أبو الطيّب أحمد بن عبيد الله بن أحمد (٨) الدارمي (٩) بإنطاكية (١٠)، حدّثني أحمد بن أبي يعقوب\n_________\n(١) \"تفسير الطبري\" ٢٦/ ١٠٢.\n(٢) انظر: \"تأويل مشكل القرآن\" (٣٦٨)، \"التبيان\" للعكبري ٢/ ١١٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٨٨، \"الدر المصون\" للحلبي ٩/ ٧١٧.\n(٣) \"تأويل مشكل القرآن\" (٣٦٨)، \"الوجيز\" للواحدي ٢/ ١٠١٢، \"معالم التنزيل\" للبغوي ٧/ ٣٢٠.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٣٢١، \"تفسير الخازن\" ٤/ ١٦٠.\n(٥) أخرج الطبري الشطر الأول منه ٢٦/ ١٠٣، وذكره البغوي في \"تفسيره\" ٧/ ٣٢١، والخازن في \"تفسيره\" ٤/ ١٦٠.\n(٦) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٧) الحسين بن محمد بن حبش، أبو علي الدينوري، ثقة مأمون.\n(٨) في (ت): يحيى.\n(٩) أحمد بن عبيد الله أبو الطيب الدارمي الأنطاكي، لم يذكر بجرح أو تعديل.\n(١٠) أنطاكية: مدينة عظيمة من أعيان المدن على طرف بحر الروم بالشام، وتقع اليوم =","vol":"24","page":302},{"text":"الدينوري (١)، حدّثنا عبد الله بن محمّد الأنصاري (٢)، حدّثنا محمّد بن الحسن الجعفري (٣)، قال: سمعت جعفر بن محمّد (٤) يحدِّث، عن أبيه (٥)، عن جدّه علي بن الحسين (٦)، عن الحسين بن علي - ﵁ - (٧)، عن علي بن أبي طالب - ﵁ -. أنّه سأل رسول الله - ﷺ - عن قول الله تعالى: ﴿لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا﴾ قال: \"هم المشركون من أجداد رسول الله - ﷺ - وممّن كان بعدهم في عصره، وكان في أصلابهم المؤمنون، فلو تزيّل المؤمنون عن أصلاب الكافرين لعذب الله الكافرين منهم عذابًا أليمًا\" (٨).\n_________\n= على ضفة نهر العاصي شمال سوريا، ومنذ عام ١٩٣٩ م أصبحت تابعه لتركيا (حاليًا في محافظة هاتاي). انظر: \"آثار البلاد وأخبار العباد\" ١/ ٥٩، وموقع ويكيبيديا الموسوعة الحرة.\n(١) أحمد بن أبي يعقوب الدينوري، لم أجده.\n(٢) عبد الله بن محمد الأنصاري، لم أجده.\n(٣) محمد بن الحسن الجعفري، لم أجده.\n(٤) جعفر بن محمد بن علي بن الحسين، أبو عبد الله العلوي، الصادق، صدوق فقيه إمام.\n(٥) محمد بن علي بن الحسين العلوي الحسني الزيدي، ثقة صدوق.\n(٦) علي بن الحسين بن علي بن أبي طالب الهاشمي، ثقة ثبت.\n(٧) سبط رسول الله - ﷺ -.\n(٨) [٢٧٨١] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nلم أجد من أخرجه غير المصنف، وذكره ابن عطية في \"المحرر الوجيز\" =","vol":"24","page":303},{"text":"<span data-type=\"title\" id=toc-5017>٢٦ </span>- قوله تعالى: ﴿إِذْ﴾ صلة قوله ﴿لَعَذَّبْنَا﴾ (١)\n﴿جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ﴾ حين صدّوا رسول الله - ﷺ - وأصحابه عن البيت، ولم يقرّوا ببسم الله الرّحمن الرَّحيم، ولا برسالة رسول الله - ﷺ - (٢).\nوالحميّة فَعِيلة (٣)، من قول القائل: حَمَي فلانٌ أَنفَه، يَحمي حَمِيَّة، ومَحمِيَة (٤). قال المُتَلمِّس:\nألا إنّني منهم وعِرضي عِرضُهُم ... كذا الرأسُ يحمي أنفَهُ أن يُهشّما (٥)\nأي: يمنع.\n﴿فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى﴾ يعني: الإخلاص، نظيرها قوله تعالى: ﴿وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ﴾ (٦) وقوله: ﴿إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ﴾ (٧).\n_________\n= ١٣/ ٤٦٦ مختصرا، وحكاه عن الثعلبي والنقاش، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٨٦.\n(١) انظر: \"تفسير الطبري\" ٢٦/ ١٠٤، \"المحرر الوجيز\" ١٣/ ٤٦٦، \"تفسير ابن الجوزي\" ٧/ ٤٤١\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢١، \"تفسير ابن كثير\" ٧/ ٢٣٠، \"اللباب\" لابن عادل ١٧/ ٥٠٦.\n(٣) \"تفسير الطبري\" ٢٦/ ١٠٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٨٨.\n(٤) انظر: \"لسان العرب\" ١٤/ ١٩٩.\n(٥) يوجد في \"ديوان المتلمس\" (ص ٢١) وهو من الطويل.\n(٦) الحج، آية: ٣٧.\n(٧) المائدة، آية: ٢٧.","vol":"24","page":304},{"text":"[٢٧٨٢] أخبرنا أبو أحمد محمّد بن أحمد بن شاذان الرازي (١) ﵀ بقراءتي عليه، حدّثنا أبو عبد الله الحسين بن علي بن أبي الربيع القطان (٢)، حدّثنا عبد الله بن أحمد بن محمّد بن حنبل (٣)، وهُمَيم بن هَمام الآملي (٤)، وعلي بن الحسين بن الجنيد (٥)، قالوا: حدّثنا الحسن \"بن قَزَعة (٦)، حدّثنا سفيان بن حبيب (٧)، حدّثنا شعبة (٨)، عن ثوير بن أبي فاخِتة (٩)، عن الطُّفيل بن أُبي (١٠)، عن\n_________\n(١) محمد بن أحمد بن محمد بن أحمد بن شاذان الصيدلاني، ديِّن ثقة مشهور.\n(٢) الحسين بن علي بن أبي الربيع، لم أجده.\n(٣) عبد الله بن أحمد بن محمد بن حنبل، ثقة.\n(٤) هُمَيم بن همام بن يوسف، أبو العباس الآملي الطبري، ارتحل، وسمع، وحدث. (ت ٢٩٣ هـ). انظر: \"تاريخ جرجان\" (ص ٤٨٤)، \"الوافي بالوفيات\" ٧/ ٤٣١.\n(٥) علي بن الحسين بن الجنيد، أبو الحسن النخعي الرازي، قال ابن أبي حاتم: كتبنا عنه عنه وهو صدوق ثقة، وقال الذهبي: الإمام الحافظ الحجة، (ت ٢٩١ هـ). انظر: \"الجرح والتعديل\" ٦/ ١٧٩، \"سير أعلام النبلاء\" ١٤/ ١٦.\n(٦) الحسن بن قَزَعة بن عُبيد الهاشمي، أبو علي الخُلقاني البصري، قال عنه أبو حاتم، وابن حجر: صدوق، ووثقه الذهبي، (ت ٢٥٠ هـ تقريبا). انظر: \"الجرح والتعديل\" ٣/ (ت ١٣٩)، \"الكاشف\" للذهبي ١/ ٣٢٩، \"تقريب التهذيب\" لابن حجر ١/ ١٧٠.\n(٧) سفيان بن حَبيب البَصري، ثقة.\n(٨) شعبة بن الحَجَّاج بن الوَرد العَتكي، ثقة حافظ متقن.\n(٩) ثُوير بن أبي فاخِتَة سعيد بن عِلَاقة الهاشمي، أبو الجهم الكوفي، ضعيف، رمي بالرفض.\n(١٠) الطُّفيل بن أُبي بن كعب الأنصاري النَّجَّاري الخزرجي المَدني، وثقه ابن سعد، =","vol":"24","page":305},{"text":"أبيه أُبي بن كعب - ﵁ - أنّه سمع رسول الله - ﷺ - يقول: في قوله تعالى: ﴿وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى﴾ قال: \"لا إله إلاّ الله\" (١).\nوهو قول ابن عبّاس - ﵄ - (٢)، وعمرو بن ميمون (٣)، ومجاهد (٤)، وقتادة (٥)،\n_________\n= والعجلي، وقال ابن حجر: ثقة، من الثانية.\nانظر: \"الجرح والتعديل\" ٤/ (ت ٢١٥١)، \"الكاشف\" للذهبي ١/ ٤٤٨، \"تقريب التهذيب\" لابن حجر ١/ ٣٧٨.\n(١) [٢٧٨٢] الحكم على الإسناد:\nفيه ابن أبي الربيع القطان لم أجده، وهميم لم يذكر بجرح أو تعديل، وثوير ضعيف.\nوصحح الحديث العلامة الألباني في \"صحيح سنن الترمذي\".\nالتخريج:\nأخرجه عبد الله بن أحمد في \"زوائد المسند\" ٥/ ١٣٨، والترمذي في كتاب تفسير القرآن عن رسول - ﷺ -، باب: ومن سورة الفتح (٣٢٦٥) وقال: هذا حديث غريب لا نعرفه مرفوعا إلا من حديث الحسن بن قزعة، وسألت أبا زرعة عن هذا الحديث فلم يعرفه مرفوعا إلا من هذا الوجه، والطبري في \"تفسيره\" ٢٦/ ١٠٤، والطبراني في \"المعجم الكبير\" ١/ ١٩٩ برقم (٥٣٦)، والبيهقي في \"الأسماء والصفات\" ١/ ٢٦٧ برقم (٢٠٠) باب: بيان أن لله جل وعلا أسماء أخرى، جميعهم من طريق الحسن بن قزعة، به، بمثله. وعزاه السيوطي في \"الدر المنثور\" ٦/ ٧٧ إلى الطبراني في الأفراد، وابن مردويه.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٥.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٥، وأبو نعيم في \"الحلية\".\n(٤) \"تفسير مجاهد\" (٦٠٣)، وأخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٥.\n(٥) أخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٩، والطبري في \"تفسيره\" ٢٦/ ١٠٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٧٨ إلى عبد بن حميد.","vol":"24","page":306},{"text":"والضحّاك (١)، وسَلَمة بن كُهَيل، وعبيد بن عمير (٢)، وعكرمة (٣)، وطلحة بن مُصرف (٤)، والربيع (٥)، والسّدي (٦)، وابن زيد (٧).\nوقال عطاء الخراساني: هي لا إله إلاّ الله محمّد رسول الله (٨).\n[٢٧٨٣] وأخبرنا عبد الخالق بن علي بن عبد الخالق (٩)، أخبرنا أبو بكر بن خنب (١٠)، حدّثنا أبو العبّاس أحمد بن محمّد بن عيسى البِرتي (١١)، حدّثنا أبو نعيم (١٢)،\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٥، والطبراني في الدعاء (ص ٤٦٣) برقم (١٦١٦).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٨٩.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٥، والطبراني في \"الدعاء\" (ص ٤٦٤) برقم (١٦٢١)، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٧٨ إلى عبد بن حميد.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٨٩.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٨٩.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢١، و\"زاد المسير\" ٧/ ٤٤١، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٨٩.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٥، وذكره البغوي في \"تفسيره\" ٧/ ٣٢١، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٨٩.\n(٨) أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٥، والطبراني في \"الدعاء\" (ص ٤٦٣) برقم (١٦١٨)، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٧٨ إلى عبد بن حميد.\n(٩) عبد الخالق بن علي بن عبد الخالق بن إسحاق أبو القاسم النيسابوري، ثقة.\n(١٠) محمد بن أحمد بن خَنب البخاري، أبو بكر الدهقان، صدوق لا بأس به.\n(١١) أحمد بن محمد بن عيسى بن الأزهر البِرتي، أبو العباس البغدادي، حافظ، ثقة.\n(١٢) الفضل بن دُكين، وهو لقب، واسمه: عمرو بن حماد، أبو نُعيم المُلائي الكوفي، ثقة ثبت.","vol":"24","page":307},{"text":"وأبو حذيفة (١)، قالا: حدّثنا سفيان (٢)، عن سلمة بن كهيل (٣)، عن عَباية بن رِبعي (٤)، عن عليّ - ﵁ - ﴿وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى﴾ قال: لا إله إلاّ الله والله أكبر (٥).\nوهو قول ابن عمر - ﵄ - (٦).\nوقال عطاء بن أبي رباح: هي لا إله إلاّ الله وحده لا شريك له، له الملك، وله الحمد، وهو على كلّ شيء قدير (٧).\n_________\n(١) موسى بن مسعود، أبو حُذيفة النهدي البَصري، صدوق، سيئ الحفظ، وكان يصحف.\n(٢) سفيان الثوري، ثقة حافظ، إمام، حجة. وكان ربما دلس.\n(٣) سلمة بن كُهيل، أبو يحيى الحضرمي ثقة.\n(٤) عَباية بن رِبعي الأسدي، من غلاة الشيعة، وقال عنه أبو حاتم: شيخ.\n(٥) [٢٧٨٣] الحكم على الإسناد:\nفيه عباية بن ربعي، من غلاة الشيعة.\nالتخريج:\n\"تفسير سفيان\" (ص ٢٧٨)، ومن طريقه الطبري في \"تفسيره\" ٢٦/ ١٠٤، والطبراني في \"الدعاء\" (ص ٤٦٢)، (١٦٠٧)، والحاكم في \"المستدرك\" ٢/ ٥٠٠ وقال: هذا حديث صحيح على شرط الشيخين ولو يخرجاه ووافقه الذهبي، والبيهقي في \"الأسماء والصفات\" ١/ ٢٦٥ برقم (١٩٧).\n(٦) أخرجه عن ابن عمر عبد الرزاق في \"تفسيره\" ٢/ ٢٢٩، والطبري في \"تفسيره\" ٢٦/ ١٠٥، والطبراني في \"الدعاء\" (ص ٤٦٢) برقم (١٦١٢)، والبيهقي في \"الأسماء والصفات\" ١/ ٢٦٥ برقم (١٩٨)، وانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢١، \"زاد المسير\" ٧/ ٤٤٢.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٦، وذكره ابن الجوزي في \"زاد المسير\" ٧/ ٤٤٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٨٩.","vol":"24","page":308},{"text":"[٢٧٨٤] وأخبرنا أبو سعيد محمّد بن عبد الله بن حمدون (١)، أخبرنا أبو بكر محمّد بن حمدون بن خالد (٢)، حدّثنا أحمد بن منصور الزاج المروزي بنيسابور (٣)، حدّثنا سلمة بن سليمان [المروزي] (٤) (٥)، حدّثنا عبد الله بن المبارك (٦)، عن مَعمَر (٧)، عن ابن شهاب الزهري (٨) ﴿وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى﴾ قال: (بسم الله الرَّحمن الرَّحيم (٩).\n_________\n(١) محمّد بن عبد الله بن حمدون، أبو سعيد النيسابوري، العالم الزاهد الصالح، لم يذكر بجرح أو تعديل.\n(٢) محمّد بن حمدون بن خالد، أبو بكر النيسابوري، حافظ ثبت.\n(٣) أحمد بن منصور بن راشد الحَنظلي، أبو صالح المَروَزي، صدوق.\n(٤) في الأصل: السلمي، وفي هامش الأصل و(ت): التيمي، والمثبت من كتب التراجم.\n(٥) سلمة بن سليمان المَروزي، أبو سليمان، ويقال: أبو أيوب المؤدب، قال النسائي: ثقة، وقال ابن حجر: ثقة، حافظ، كان يُورق لابن المبارك، (ت ٢٠٣ هـ).\nانظر: \"الجرح والتعديل\" ٤/ ١٦٣ (ت ٧١٦)، \"الكاشف\" للذهبي ١/ ٤٥٣، \"تقريب التهذيب\" لابن حجر ١/ ٣١٦.\n(٦) عبد الله بن المبارك، ثقة ثبت.\n(٧) مَعمَر بن راشد الأزدي الحُدَّاني، أبو عُروة البَصري، ثقة ثبت فاضل.\n(٨) محمد بن مسلم بن شهاب الزهري، فقيه حافظ متفق على جلالته وإتقانه.\n(٩) [٢٧٨٤] الحكم على الإسناد:\nسنده حسن.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٢٩ عن معمر به، والطبري في \"تفسيره\" =","vol":"24","page":309},{"text":"﴿وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا﴾.\n\n<span data-type=\"title\" id=toc-5018>٢٧ </span>- قوله ﷿: ﴿لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ﴾ محمّدًا - ﷺ -\n﴿الرُّؤْيَا بِالْحَقِّ﴾ التي أراها إيّاه في مخرجه إلى الحديبية (١).\n﴿لَتَدْخُلُنَّ﴾ أنّه يدخل هو وأصحابه ﴿الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ﴾ كلّها (٢) ﴿وَمُقَصِّرِينَ﴾ بعض رووسكم (٣) ﴿لَا تَخَافُونَ﴾.\nوقوله: ﴿لَتَدْخُلُنَّ﴾ يعني وقال: ﴿لَتَدْخُلُنَّ﴾ (٤)، لأنّ عبارة (الرؤيا) قول.\nوقال ابن كيسان: قوله ﴿لَتَدْخُلُنَّ﴾ من قول رسول الله - ﷺ - لأصحابه حكاية عن رؤياه، فأخبر الله تعالى، عن رسوله - ﷺ - أنّه قال ذلك، ولهذا استثنى تأدّبًا بأدب الله - ﷺ - حيث قال له: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا (٢٣) إِلَّا أَنْ يَشَاءَ اللَّهُ﴾ (٥) (٦).\n_________\n= ٢٦/ ١٠٦ عن ابن المبارك به، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٧٨ أيضًا إلى عبد بن حميد، وابن المنذر، وابن أبي حاتم.\n(١) ورد هذا المعني في أثر أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٧ عن ابن عباس، ومجاهد، وقتادة، وابن إسحاق.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"تفسير الخازن\" ٤/ ١٦١.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"تفسير الخازن\" ٤/ ١٦١.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٣٢٣.\n(٥) (الكهف، آية: ٢٣ - ٢٤).\n(٦) ذكره: البغوي في \"تفسيره\" ٧/ ٣٢٣، والقرطبي في\"الجامع لأحكام القرآن\" ١٦/ ٢٩٠.","vol":"24","page":310},{"text":"وقال أبو عبيدة: (إن) بمعنى (إذ)، مجازه: إذ شاء الله، كقوله - ﷺ -: ﴿إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ (١) و﴿إِنْ أَرَدْنَ تَحَصُّنًا﴾ (٢) (٣).\nوقال الحسين بن الفضل: يجوز أن يكون الاستثناء من الدخول لأنّ بين الرؤيا وتصديقها سنة، ومات منهم في السنة أُناس، فمجاز الآية: لتدخلن المسجد الحرام كلّكم إن شاء الله آمنين (٤).\nويجوز أن يكون الاستثناء واقعًا على الخوف، والأمن لا على الدخول، لأنّ الدخول لم يكن فيه شك، كقوله - ﷺ - عند دخول المقبرة: \"وإنّا إن شاء الله بكم لاحقون\" (٥)، فالاستثناء واقع على اللحوق دون الموت (٦).\n﴿فَعَلِمَ مَا لَمْ تَعْلَمُوا﴾ أنّ الصلاح كان في الصلح، وهو قوله تعالى:\n_________\n(١) (البقرة، آية: ٢٧٨).\n(٢) (النور، آية: ٣٣).\n(٣) ذكره: الواحدي في \"الوسيط\" ٤/ ١٤٥، والبغوي في \"تفسيره\" ٧/ ٣٢٣، وابن الجوزي في \"تفسيره\" ٧/ ٤٤٣، وابن عطية في \"المحرر\" ١٣/ ٤٧٠ ولم ينسبه، وذكر أن هذا غير موجود في \"لسان العرب\"، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٠، وأشار إليه النحاس في \"إعراب القرآن\" ٤/ ٢٠٤ وردَّه.\n(٤) ذكره: البغوي في \"تفسيره\" ٧/ ٣٢٣، وابن الجوزي في \"تفسيره\" ٧/ ٤٤٣ بنحوه ونسبه للماوردي، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٠ بنحوه.\n(٥) جزء من حديث أخرجه مسلم في كتاب الجنائز، باب: ما يقال عند دخول القبور والدعاء لأهلها ٢/ ٦٧١ برقم (٩٧٥).\n(٦) ذكره: البغوي في \"تفسيره\" ٧/ ٣٢٣، وابن الجوزي في \"تفسيره\" ٧/ ٤٤٣ بنحوه وعزاه للمصنف.","vol":"24","page":311},{"text":"﴿وَلَوْلَا رِجَالٌ مُؤْمِنُونَ وَنِسَاءٌ مُؤْمِنَاتٌ﴾ الآية (١) ﴿فَجَعَلَ مِنْ دُونِ ذَلِكَ﴾ أي من دون دخولهم المسجد الحرام (٢)، وتحقيق رؤيا رسوله - ﷺ - ﴿فَتْحًا قَرِيبًا﴾ وهو صلح الحديبية عن أكثر المفسِّرين (٣).\nقال الزهري: ما فُتِح في الإسلام فتح أعظم من صلح الحديبية؛ لأنّه إنّما كان القتال حيث التقى النّاس، فلمّا كانت الهدنة وُضِعتِ الحربُ، وأمِنَ النّاسُ بعضهم بعضًا، فالتقوا، فتفاوَضُوا في الحديث، والمناظرة، فلم يُكَلَّم أحدٌ بالإسلام يَعقِلُ شيئًا إلاّ دخل فيه، فلقد دخل في تَينِك السَّنَتَين في الإسلام مثلُ مَن كان في الإسلام قبل ذلك وأكثر (٤).\nوقال ابن زيد: هو فتح خيبر، فتحها الله ﷿ عليهم حين رجَعوا من الحُديبية، فقسَّمها رسول الله - ﷺ - على أهل الحديبية كلهم إلاّ رجلًا واحدًا من الأنصار، وهو أبو دُجانةَ سِماك بن خَرَشةَ - ﵁ - كان قد شهد الحديبية، وغاب عن خيبر (٥).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"تفسير الخازن\" ٤/ ١٦١.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ١٤٥، \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"تفسير الخازن\" ٤/ ١٦١.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩١، \"تفسير الخازن\" ٤/ ١٦١، \"البحر المحيط\" ٨/ ١٠٠.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ١٠٨، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩١.\n(٥) أخرجه الطبري ٢٦/ ١٠٨، وقال: ولم يخصص الله تعالى ذكره خبره ذلك عن فتحٍ من ذلك دون فتح، بل عمَّ ذلك، وذلك كلُّه فتح جعله الله من دون ذلك.","vol":"24","page":312},{"text":"<span data-type=\"title\" id=toc-5019>٢٨ </span>- قوله تعالى: ﴿هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا (٢٨)﴾\nأنّك نبي صادق فيما تخبر (١)، ونصب ﴿شَهِيدًا﴾ على التفسير (٢)، وقيل: على الحال، والقطع (٣)، ثمّ قال:\n\n<span data-type=\"title\" id=toc-5020>٢٩ </span>- ﴿مُحَمَّدٌ رَسُولُ اللَّهِ﴾\nتمّ الكلام هاهنا، ثمّ قال مبتدئًا: ﴿وَالَّذِينَ مَعَهُ﴾\n(الواو) فيه واو الاستئناف ﴿وَالَّذِينَ﴾ في محل الرفع بالابتداء (٤) ﴿أَشِدَّاءُ﴾ غلاظ (٥) ﴿عَلَى الْكُفَّارِ﴾ لا تأخذهم فيهم رأفة ولا رحمة (٦) ﴿رُحَمَاءُ بَيْنَهُمْ﴾ متعاطفون متوادّون بعضهم على بعض كقوله تعالى: ﴿أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ﴾ (٧) (٨) ﴿تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"اللباب\" لابن عادل ١٧/ ٥١١.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٢.\n(٣) انظر: \"تفسير النسفي\" ٣/ ٣٤٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"المحرر الوجيز\" ١٣/ ٤٧٣، \"التبيان في إعراب القرآن\" ٢/ ١١٦٨، \"الدر المصون\" ٩/ ٧٢٠.\n(٥) \"الوجيز\" للواحدي ٢/ ١٠١٣، \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"تفسير الخازن\" ٤/ ١٦١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"تفسير الخازن\" ٤/ ١٦١.\n(٧) [المائدة، آية: ٥٤].\n(٨) \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٣، \"تفسير الخازن\" ٤/ ١٦١.","vol":"24","page":313},{"text":"مِنَ اللَّهِ﴾ أن يدخلهم جنّته (١) ﴿وَرِضْوَانًا﴾ أن يرضى عنهم (٢) ﴿سِيمَاهُمْ﴾ علامتهم (٣) ﴿فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ﴾ واختلف العلماء في هذه السيماء: فقال قوم: هو نور وبياض في وجوههم يوم القيامة، يعرفون بتلك العلامة، أنّهم سجدوا في الدُّنيا، وهي رواية العوفي، عن ابن عبّاس - ﵁ - (٤).\nقال عطاء بن أبي رباح، والربيع بن أنس: استنارت وجوههم من كثرة ما صلّوا (٥).\nوقال شهر بن حوشب: تكون مواضع السجود من وجوههم، كالقمر ليلة البدر (٦).\nقال آخرون: هو السَّمتُ الحسَن (٧)، والخشوع، والتواضع (٨)،\n_________\n(١) \"الوجيز\" للواحدي ٢/ ١٠١٤، \"معالم التنزيل\" للبغوي ٧/ ٣٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٣، \"تفسير الخازن\" ٤/ ١٦١.\n(٢) السابق.\n(٣) السابق.\n(٤) ذكره البغوي في \"تفسيره\" ٧/ ٣٢٤، والخازن في \"تفسيره\" ٤/ ١٦٢.\n(٥) ذكره البغوي في \"تفسيره\" ٧/ ٣٢٤، والنسفي في \"تفسيره\" ٣/ ٣٤٤ عن عطاء.\n(٦) ذكره البغوي في \"تفسيره\" ٧/ ٣٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٣، والخازن في \"تفسيره\" ٤/ ١٦٢، وابن عادل في \"اللباب\" ١٧/ ٥١٤.\n(٧) أخرجه الطبري في \"تفسيره\" ٢٦/ ١١٠، والبيهقي في \"الكبرى\" ٢/ ٢٨٦.\nجميعهم من طريق الوالبي عن ابن عباس، وعزاه السيوطي في \"الدر\" ٦/ ٨١ أيضًا إلى محمد بن نصر في \"كتاب الصلاة\" وابن المنذر، وابن أبي حاتم.\n(٨) أخرجه ابن المبارك في \"الزهد\" (ص ٥٦) برقم (١٧٤)، ووكيع في \"الزهد\" =","vol":"24","page":314},{"text":"وهي رواية الوالبي عن ابن عبّاس - ﵁ - قال: أما إنّه ليس بالذي ترون، ولكنّه سيماء الإسلام وسجيّته، وسمتُه وخشوعُه (١).\nوقال منصور: سألت مجاهدًا عن قوله: ﴿سِيمَاهُمْ فِي وُجُوهِهِمْ﴾، أهو الأثر يكون بين عينيّ الرجل؟ قال: لا ربّما يكون بين عينيّ الرجل، مثل ركبة العنز، وهو أقسى قلبًا من الحجارة، ولكنّه نور في وجوههم من الخشوع (٢).\nوقال ابن جُريج: هو الوقار، والبهاء (٣).\nوقال شِمر بن عطية: هو التَّهيُّج، والصُّفرة في الوجه، وأثر السهر (٤).\n_________\n= (ص ٣٦٩) برقم (٣٢٠)، وعبد الرزاق في \"تفسيره\" ٢/ ٢٢٨، والطبري في \"تفسيره\" ٢٦/ ١١١، والفريابي -كما في \"تغليق التعليق\" ٤/ ٣١٣ - والحافظ ابن حجر في نفس الموضع، جميعهم عن مجاهد، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٢ أيضًا إلى عبد بن حميد وابن نصر.\n(١) أخرجه ي في \"تفسيره\" ٢٦/ ١١٠ عن ابن عباس، بنحوه، وذكره البغوي في \"تفسيره\" ٧/ ٣٢٤ ونسبه إلى مجاهد.\n(٢) أخرجه الطبري في \"تفسيره\" ٢٦/ ١١١ بنحوه، والبيهقي في \"الكبرى\" ٢/ ٢٨٧، والحافظ ابن حجر في \"تغليق التعليق\" ٤/ ٣١٣ بنحوه.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٤، وأبو حيان في \"البحر المحيط\" ٨/ ١٠١ بنحوه.\n(٣) ذكره: القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٤، البحر المديد ٧/ ٢١٨.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ١١١ بنحوه، وذكره بنحوه ابن الجوزي في \"تفسيره\" ٧/ ٣٤٧، وابن عطية في \"المحرر الوجيز\" ١٣/ ٤٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٤.","vol":"24","page":315},{"text":"قال الحسن: إذا رأيتهم حسبتهم مرضى، وما هم بمرضى (١).\nوقال الضحّاك: أمّا إنّه ليس بالندب في الوجوه، ولكنّه الصُّفرة (٢).\nوقال عكرمة، وسعيد بن جبير: هو أثر التراب على جباههم (٣).\nقال أبو العالية: يسجدون على التراب لا على الأثواب (٤).\nوقال سفيان الثوري: يصلّون بالليل، فإذا أصبحوا رئي ذلك في وجوههم.\nبيانه قوله - ﷺ -: \"من كثر صلاته بالليل حسن وجهه بالنهار\" (٥).\n_________\n(١) ذكره البغوي في \"تفسيره\" ٧/ ٣٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٤.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٤.\n(٣) قول عكرمة أخرجه الطبري في \"تفسيره\" ٢٦/ ١١٢ بنحوه، وذكره البغوي في \"تفسيره\" ٧/ ٣٢٤.\nوأما قول سعيد بن جبير فقد أخرجه الطبري في \"تفسيره\" ٢٦/ ١١١ بنحوه، والبيهقي في \"الكبرى\" ٢/ ٢٨٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٢ أيضًا إلى سعيد بن منصور وعبد بن حميد، وابن المنذر، وابن نصر.\n(٤) ذكره الواحدي في \"الوسيط\" ٤/ ١٤٦، والبغوي في \"تفسيره\" ٧/ ٣٢٤، وابن عطية في \"المحرر الوجيز\" ١٣/ ٤٧٤، وابن الجوزي في \"تفسيره\" ٧/ ٤٤٦.\n(٥) أخرجه ابن ماجه في \"سننه\" في كتاب إقامة الصلاة والسنة فيها، باب: ما جاء في قيام الليل (١٣٣٣)، وضعفه الألباني، وابن عدي في \"الكامل\" ٢/ ٥٢٦، والعقيلي في \"الضعفاء\" ١/ ١٧٦، والقضاعي في \"مسند الشهاب\" (٤٠٩، ٤٠٨)، والبيهقي في \"شعب الإيمان\" ٣/ ١٢٩ برقم (٣٠٩٥)، والخطيب في \"تاريخ بغداد\" ١/ ٣٤١، ١٣/ ١٢٦، وابن الجوزي في \"الموضوعات\" ٢/ ١٠٩ - ١١١). قال الحافظ ابن حجر في \"الكاف الشاف\": .. واتفق أئمة الحديث وابن عدي، والدارقطني، والعقيلي، وابن حبان، والحاكم، على أنه من قول شريك =","vol":"24","page":316},{"text":"قال الزهري: يكون ذلك يوم القيامة (١).\nوقال بعضهم: هو ندب السجود، وعليه أثر في الجبهة من كثرة السجود (٢).\nوبلغنا في بعض الأخبار أنّ الله تعالى يقول يوم القيامة: يا نار أنضجي، يا نار أحرقي، ومواضع السجود فلا تقربي.\nوقال عطاء الخراساني: دخل في هذِه الآية كلّ من حافظ على الصلوات الخمس (٣).\n﴿ذَلِكَ﴾ الذي ذكرت ﴿مَثَلُهُمْ﴾ صفتهم ﴿فِي التَّوْرَاةِ﴾ وهاهنا تمّ الكلام (٤).\n_________\n= قاله لثابت لما دخل .. انظر \"حاشية الكشاف\" ٥/ ٥٥٢.\n(١) انظر: \"زاد المسير\" ٧/ ٣٤٧، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٣.\n(٢) انظر: \"التسهيل\" لابن جزي الكلبي ٤/ ١٠١ ولم ينسبه.\n(٣) ذكره: البغوي في \"تفسيره\" ٧/ ٣٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٤، والخازن في \"تفسيره\" ٤/ ١٦٢.\nتعليق: يقول الطبري ﵀ في \"تفسيره\" ٢٦/ ١١٢: وأولى الأقوال في ذلك بالصواب أن يقال: إن الله تعالى ذكره أخبرنا أن سيما هؤلاء القوم الذين وصف صفتهم في وجوههم من أثر السجود، ولم يخصّ ذلك على وقت دون وقت. وإذ كان ذلك كذلك، فذلك على كلّ الأوقات، فكان سيماهم الذي كانوا يعرفون به في الدنيا أثر الإسلام، وذلك خشوعه وهديه وزهده وسمته، وآثار أداء فرائضه وتطوّعِه، وفي الآخرة ما أخبر أنهم يعرفون به، وذلك الغرّة في الوجه والتحجيل في الأيدي والأرجل من أثر الوضوء، وبياض الوجوه من أثر السجود.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢٤، \"تفسير الخازن\" ٤/ ١٦٢، \"منار الهدى\" للأشموني (ص ٢٦٣).","vol":"24","page":317},{"text":"ثمّ قال: ﴿وَمَثَلُهُمْ﴾ صفتهم ﴿فِي الْإِنْجِيلِ﴾ فهما مثلان (١) ﴿كَزَرْعٍ أَخْرَجَ شَطْأَهُ﴾ قرأه العامّة بجزم (الطاء)، وقرأ بعصْ أهل مكّة (٢)، والشام (٣) بفتحه (٤)، وقرأ أنس ويحيى بن وثاب (شطاه) مثل عصاه (٥). وقرأ الجحدري (شطه) بلا همز (٦)، وكلّها لغات (٧).\nقال أنس - ﵁ -: (شطأه) نباته (٨).\n_________\n(١) انظر: \"تفسير الطبري\" ٢٦/ ١١٣ عن الضحاك، و\"معاني القرآن\" للنحاس ٦/ ٥١٥، و\"المحرر الوجيز\" ١٣/ ٤٧٦، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٤ ونسبه لابن عباس.\n(٢) من قرأ بهذِه القراءة من أهل مكة هو: ابن كثير المكي.\n(٣) من قرأ بهذِه القراءة من أهل الشام هو: ابن ذكوان الدمشقي، وفي \"تفسير السمرقندي\" ٣/ ٢٥٩، و\"المبسوط\" لابن مهران (ص ٣٤٦)، و\"زاد المسير\" ٧/ ٤٤٨: ابن عامر.\n(٤) انظر: \"التيسير\" للداني (ص ٤٦٥)، و\"النشر\" للجزري (ص ٦٣٥)، و\"إتحاف فضلاء البشر\" للدمياطي (ص ٥١٠).\n(٥) انظر: \"المحتسب\" لابن جني (ص ٦٢٤) ونسبها لعيسى الهمداني، و\"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٥ وزاد نسبتها لنصر بن عاصم، و\"البحر المحيط\" ٨/ ١٠٢، و\"الدر المصون\" للحلبي ٩/ ٧٢٣ ونسباها لزيد بن علي.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٥ وزاد نسبتها لأبي إسحاق، و\"البحر المحيط\" ٨/ ١٠٣، و\"الدر المصون\" للحلبي ٩/ ٧٢٣ ونسبها لأبي جعفر ونافع في رواية.\n(٧) \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٥، \"الدر المصون\" للحلبي ٩/ ٧٢٣.\n(٨) أخرجه الطبري في \"تفسيره\" ٢٦/ ١١٣، وابن أبي حاتم في \"تفسيره\" ١٠/ ٢٣٠١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٣ أيضًا بزيادة لفظ: فروخه، لعبد بن حميد وابن المنذر.","vol":"24","page":318},{"text":"وقال ابن عبّاس - ﵄ -: سُنبلَه حين (١) يتلسعُ (٢) نباتُه عن حباتِه (٣).\nوقال ابن زيد: أولاده (٤).\nوقال مجاهد، والضحّاك: ما يخرج بجنب الحَقلَةِ فينمو ويتمّ (٥).\nوقال عطاء: جوانبه (٦).\nوقال مقاتل: هو نبت واحد، فإذا خرج ما بعده، فهو شطأه (٧).\nوقال السدّي: هو أن تخرج معه الطاقه الأخرى (٨).\n_________\n(١) في (ت): حتى.\n(٢) سلع: السين واللام والعين أصلٌ يدلُّ على انصداع الشيء وانفتاحه. من ذلك السَّلْع؛ وهو شقٌّ في الجبل كهيئة الصَّدْع، والجمع سُلوع. ويقال تَسَلّع عَقِبُه، إذا تشقّقَ وتَزَلَّع. ويقال سَلَعَ رأسه، إذا فَلَقَه. انظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ٩٥.\n(٣) أخرجه الطبري في \"تفسيره\" ٢٦/ ١١٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٣ أيضًا إلى ابن مردوية.\n(٤) أخرجه الطبري في \"تفسيره\" ٢٦/ ١١٤ وفيه زيادة: ثم كثُرت أولادُه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٤ بنحوه.\n(٥) \"تفسير مجاهد\" (ص ٦٠٤) بنحوه، وأخرجه الطبري في \"تفسيره\" ٢٦/ ١١٤ عن مجاهد، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٤ أيضًا إلى عبد بن حميد وابن المنذر عن مجاهد.\nأما قول الضحاك كما أخرجه الطبري فهو: أصحاب محمد - ﷺ -، يكونون قليلا، ثم يزدادون ويكثُرون ويستغلظون.\n(٦) لم أجده عند غير المصنف حسب بحثي واطلاعي.\n(٧) ذكره البغوي في \"تفسيره\" ٧/ ٣٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٤، وابن عادل في \"اللباب\" ١٧/ ٥١٧.\n(٨) ذكره البغوي في \"تفسيره\" ٧/ ٣٢٥، وابن عادل في \"اللباب\" ١٧/ ٥١٧.","vol":"24","page":319},{"text":"وقال الكسائي: طرفه (١).\nوقال الفراء: شطأ الزرع أن ينبت سبعًا، أو ثمانيًا، أو عشرًا (٢).\nوقال الأخفش: فراخة، ويقال: أشطا الزرع، فهو مُشطِئٌ إذا أفرخ (٣).\nقال الشاعر:\nأخرج الشَّطْء على وَجهِ الثّرى ... ومِنَ الأشجار أفنانُ الثّمَر (٤)\nوهذا مثل ضربه الله ﷿ لأصحاب محمّد - ﷺيعني أنّهم يكونون قليلًا، ثمّ يزدادون، ويكثرون، ويقوون (٥).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٤، وأبو حيان في \"تفسيره\" ٨/ ١٠١ وزاد نسبته للأخفش، والشوكاني في \"فتح القدير\" ٥/ ٧٥ وزاد نسبته للأخفش.\n(٢) \"معاني القرآن\" للفراء ٣/ ٦٩، وذكره القتيبي في \"تفسير غريب القرآن\" (ص ٤١٣)، النحاس في \"معاني القرآن\" ٦/ ٥١٦ بنحوه، وأبو حيان في \"تفسيره\" ٨/ ١٠١ بنحوه.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة (ص ٢١٨)، \"تفسير غريب القرآن\" للقتيبي (ص ٤١٣) ونسبه لأبي عبيدة، و\"زاد المسير\" لابن الجوزي ٧/ ٤٤٨ ونسبه لأبي عبيدة، وذكر الماوردي في \"تفسيره\" ٥/ ٣٢٣ قول الأخفش: أنه فراخه التي تخرج من جوانبه، ومنه شاطئ النهر جانبه\n(٤) انظر: \"جمهرة أشعار العرب\" ١/ ١٣٩، وفيه: يخرُجُ، بدل: أخرج.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٥.","vol":"24","page":320},{"text":"قال قتادة: مثل أصحاب محمّد - ﷺ - في الإنجيل مكتوب أنّه سيخرج قوم ينبتون نبات الزرع، يأمرون بالمعروف، وينهون عن المنكر (١) ﴿فَآزَرَهُ﴾ قوّاه وأعانه وشد أزره (٢)، (فأزره) قصره ابن ذكوان (٣) ﴿فَاسْتَغْلَظَ﴾ فغلظ، وقوى (٤) ﴿فَاسْتَوَى﴾ تم وتلاحق نباته، وقام (٥) ﴿عَلَى سُوقِهِ﴾ أُصوله (٦) ﴿يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ﴾ يعني أنّ الله تعالى فعل ذلك بمحمّد - ﷺ - وأصحابه ليغيظ بهم الكفّار (٧).\n[٢٧٨٥] أخبرنا عبد الخالق بن علي بن عبد الخالق ﵀ (٨)،\n_________\n(١) أخرجه الطبري في \"تفسيره\" ٢٦/ ١١٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٣ أيضًا إلى عبد بن حميد. وذكره البغوي في \"تفسيره\" ٧/ ٣٢٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٢٩٥.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٦٩، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤١٣)، \"معالم التنزيل\" للبغوي ٧/ ٣٢٥، \"إيجاز البيان\" للنيسابوري ٢/ ٧٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٥.\n(٣) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٨٢، \"التيسير\" للداني (٤٦٥)، \"النشر\" للجزري (٦٣٥).\n(٤) انظر: \"الوجيز\" للواحدي ٢/ ١٠١٤، \"تفسير الخازن\" ٤/ ١٦٢.\n(٥) انظر: \"الوجيز\" للواحدي ٢/ ١٠١٤، \"معالم التنزيل\" للبغوي ٧/ ٣٢٥، \"تفسير الخازن\" ٤/ ١٦٢.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٢٥، \"تفسير الخازن\" ٤/ ١٦٢.\n(٧) انظر: \"الوجيز\" للواحدي ٢/ ١٠١٤، \"معالم التنزيل\" للبغوي ٧/ ٣٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢٩٥.\n(٨) عبد الخالق بن علي بن عبد الخالق بن إسحاق أبو القاسم النيسابوري، ثقة.","vol":"24","page":321},{"text":"أخبرنا أبو بكر محمّد بن يوسف بن حاتم بن نصر (١)، حدّثنا الحسن بن عثمان (٢)، حدّثنا أحمد بن منصور الحنظلي، المعروف بزاج المروزي (٣)، حدّثنا سلمة بن سليمان (٤)، حدّثنا عبد الله بن المبارك (٥)، حدّثنا مبارك بن فضالة (٦)، عن الحسن ﵀ (٧) في قوله ﷿: ﴿مُحَمَّدٌ رَسُولُ اللَّهِ﴾ قال: محمّد رسول الله - ﷺ - ﴿وَالَّذِينَ مَعَهُ﴾ أبو بكر الصدّيق - ﵁ - ﴿أَشِدَّاءُ عَلَى الْكُفَّارِ﴾ عمر بن الخظاب - ﵁ - ﴿رُحَمَاءُ بَيْنَهُمْ﴾ عثمان بن عفّان - ﵁ - ﴿تَرَاهُمْ رُكَّعًا سُجَّدًا﴾ علي ابن أبي طالب - ﵁ - ﴿يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا﴾ طلحة، والزبير، وعبد الرحمن بن عوف، وسعد، وسعيد، وأبو عبيدة - ﵃ - ﴿سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ﴾ قال: هم المبشَّرون عشرة أوّلهم أبو بكر، وآخرهم أبو عبيدة - ﵄ - ﴿ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنْجِيلِ﴾ قال: نعتهم في التوراة والإنجيل ﴿كَزَرْعٍ﴾ كمثل زرع، قال: الزرع محمّد - ﷺ - ﴿أَخْرَجَ شَطْأَهُ﴾ أبو بكر الصدّيق - ﵁ -، ﴿فَآزَرَهُ﴾ عمر بن الخطّاب - ﵁ - ﴿فَاسْتَغْلَظَ﴾ عثمان بن عفّان - ﵁ -\n_________\n(١) محمد بن يوسف بن حاتم بن نصر بن مالك بن سمعان الغُجدَواني، روى عنه حفيده نسخة دينار عن أنس لا يحتج بشيء منها.\n(٢) الحسن بن عثمان، لم يتبين لي من هو.\n(٣) أحمد بن منصور بن راشد الحَنظلي، أبو صالح المَروَزي، صدوق.\n(٤) سلمة بن سليمان أبو سليمان المَروزي، ويقال: أبو أيوب المؤدب، ثقة حافظ.\n(٥) عبد الله بن المبارك، ثقة ثبت.\n(٦) مبارك بن فضالة، صدوق يدلس ويسوي.\n(٧) الحسن البصري، ثقة فقيه فاضل مشهور وكان يرسل كثيرا ويدلس.","vol":"24","page":322},{"text":"يعني استغلظ بعثمان بن عفان للإسلام ﴿فَاسْتَوَى عَلَى سُوقِهِ﴾ علي بن أبي طالب (﵇) يعني استقام الإسلام بسيفه ﴿يُعْجِبُ الزُّرَّاعَ﴾ قال: المؤمنون ﴿لِيَغِيظَ بِهِمُ الْكُفَّارَ﴾ قال: قول عمر - ﵁ - لأهل مكّة: لا يعبد الله سرًّا بعد هذا اليوم (١).\n[٢٧٨٦] أخبرنا الحسين بن محمد بن فنجويه ﵀ (٢)، حدّثنا عبيد الله بن محمّد بن شنبة (٣)، حدّثنا أحمد بن جعفر بن حمدان (٤)، حدّثنا محمّد بن مسلم بن وارة (٥)، حدّثنا الحسن بن الربيع (٦)، قال:\n_________\n(١) [٢٧٨٥] الحكم على الإسناد:\nفي سنده محمد بن يوسف لم أجد فيه جرحا أو تعديلا سوى ما قيل عن نسخة دينار، والحسن بن عثمان لم أستطع تمييزه، ومبارك بن فضالة مدلس وقد عنعن.\nالتخريج:\nلم أجد من أخرجه غير المصنف، وذكره البغوي في \"تفسيره\" ٧/ ٣٢٥، وابن عادل في \"اللباب\" ١٧/ ٥١٧.\n(٢) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٣) عبيد الله بن محمد بن شنبة، لم أجد فيه جرحا أو تعديلا.\n(٤) أحمد بن جعفر أبو بكر القطيعي، ثقة.\n(٥) محمد بن مسلم الرازي، أبو عبد الله بن وارة، ثقة حافظ.\n(٦) الحسن بن الرَّبيع البجلي القَسرِي، أبو علي الكوفي البُوراني الحَصَّار، ويقال: الخَشَّاب، قال أبو حاتم: كان من أوثق أصحاب ابن إدريس، وقال ابن حجر: ثقة، (ت ٢٢٠ هـ أو ٢٢١).\nانظر: \"الجرح والتعديل\" ٣/ ١٣ (ت ٤٤)، \"الكاشف\" للذهبي ١/ ٣٢٤، \"تقريب التهذيب\" لابن حجر ١/ ١٦٦.","vol":"24","page":323},{"text":"قال ابن إدريس (١): ما آمن بأن يكونوا قد ضارعوا (٢) الكفّار، يعني الرافضة، لأنّ الله تعالى قال: ﴿لِيَغِيظَ بِهِمُ الْكُفَّارَ﴾ (٣).\n[٢٧٨٧] أخبرنا الحسين بن محمّد (٤)، حدّثنا محمّد بن عمر بن محمد بن عبد الله بن مهران (٥)، حدّثنا أبو مسلم الكَجِّي (٦)، حدّثنا عبد الله بن رجاء (٧)، أخبرنا عمران (٨)،\n_________\n(١) عبد الله بن إدريس بن يزيد الأودي الزَّعافري، أبو محمد الكوفي، ثقة فقيه عابد.\n(٢) ضارعوا: المُضَارعةُ المُشَابهةُ والمُقَاربةُ. \"النهاية\" لابن الأثير ٣/ ٨٥.\n(٣) [٢٧٨٦] الحكم على الإسناد.\nجميع رجاله ثقات، عدا ابن شنبة لم أجد فيه جرحا أو تعديلا.\nالتخريج.\nلم أجد من أخرجه غير المصنف، وذكره ابن تيمية في \"الصارم المسلول\" ١/ ٥٨١، وابن الجوزي في \"زاد المسير\" ٧/ ٤٤٩.\n(٤) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٥) محمد بن عمر بن محمد بن عبد الله بن مهران، لم أجده.\n(٦) إبراهيم بن عبد الله البصري أبو مسلم الكَجِّي، شيخ، إمام، حافظ، وثقه الدارقطني وغيره.\n(٧) عبد الله بن رجاء الغُدَاني البصري، أبو عمر (ويقال: أبو عمرو)، قال أبو حاتم: ثقة رضي، وقال النسائي: ليس به بأس، وقال ابن حجر: صدوق يهم قليلا، (ت ٢١٩ هـ). انظر: \"الجرح والتعديل\" ٥/ ٥٥ (ت ٢٥٥)، \"الكاشف\" للذهبي ١/ ٥٥١، \"تقريب التهذيب\" لابن حجر ١/ ٤١٤.\n(٨) عمران بن زيد التَّغلبي، أبو يحيى البصري، قال أبو حاتم: يكتب حديثه، وليس بالقوي، وقال الذهبي: مختلف فيه، وقال ابن حجر: لين، من السابعة.\nانظر: \"الجرح والتعديل\" ٦/ ٢٩٨ (ت ١٦٥٢)، \"الكاشف\" للذهبي ٢/ ٩٣، \"تقريب التهذيب\" لابن حجر ٢/ ٨٣.","vol":"24","page":324},{"text":"عن الحجّاج (١)، عن ميمون بن مِهران (٢)، عن ابن عبّاس - ﵁ - قال: قال رسول الله - ﷺ -: \"يكون في آخر الزمان قوم يُنبَزُونَ (٣) بالرافضة يرفضون الإسلام ويلفظونه، فاقتلوهم فإنّهم مشركون\" (٤).\n[٢٧٨٨] وأخبرنا الحسين بن محمّد (٥)، حدّثنا أبو حذيفة أحمد بن محمّد بن علي (٦)، حدّثنا زكريا بن يحيى بن يعقوب المقدسي (٧)، حدّثنا\n_________\n(١) حجَّاج بن تميم الجزري، ويقال: الواسطي، ضعيف.\n(٢) ميمون بن مِهران الجَزري، أبو أيوب الرَّقَّي، ثقة فقيه، وكان يرسل.\n(٣) يُنبَزُون: النَّبَزُ، بالتحريك: اللَّقب، وكأنه يكثر فيما كان ذمَّا. \"النهاية\" لابن الأثير ٥/ ٨.\n(٤) [٢٧٨٧] الحكم على الإسناد:\nسنده ضعيف لأجل عمران بن زيد، والحجاج، وأيضا في إسناده من لم أجده.\nالتخريج:\nأخرجه الإمام أحمد في \"فضائل الصحابة\" ١/ ٤١٧ برقم (٦٥١) و١/ ٤٤٠ برقم (٧٠٢)، وعبد بن حميد في \"المنتخب من المسند\" ١/ ٢٣٢ برقم (٦٩٨)، وابن أبي عاصم في \"السنة\" ٢/ ٤٧٥ برقم (٩٨١)، وأبو يعلى في \"مسنده\" ٤/ ٤٥٩ برقم (٢٥٨٦)، والعقيلي في \"الضعفاء\" ١/ ٢٨٥، والطبراني في \"المعجم الكبير\" ١٠/ ٣٨٣ برقم (١٢٨٢٢)، وابن عدي في \"الكامل\" ٥/ ٩٠، وأبو نعيم في \"الحلية\" ٤/ ٩٥ والبيهقي في \"الدلائل\" ٦/ ٥٤٨ جميعهم من طريق عمران بن زيد التغلبي به بمثله، عدا الطبراني من طريق الحجاج به، والبيهقي بنحوه.\nوقد ضعفه العلامة الألباني ﵀ في \"السلسة الضعيفة\" (٦٢٦٧).\n(٥) الحسين بن محمد بن فنجويه، ثقة، كثير الرواية للمناكير.\n(٦) أحمد بن محمد بن علي الهمذاني، لم أجد فيه جرحا ولا تعديلا.\n(٧) زكريا بن يحيى بن يعقوب المقدسي، لم أجده.","vol":"24","page":325},{"text":"أبي (١)، حدّثنا أبو العوام أحمد بن يزيد [الرياحي] (٢) (٣) حدّثنا المزني (٤)، عن زيد (٥)، عن ابن عمر - ﵄ - قال: قال رسول الله - ﷺ - لعلي بن أبي طالب - ﵁ -: \"يا علي أنت في الجنّة وشيعتك في الجنّة، وسيجيء بعدي قوم يدّعون ولايتك، لهم لقب يقال لهم: الرافضة، فإذا أدركتهم فاقتلهم فإنّهم مشركون\"، قال: يا رسول الله ما علامتهم؟ قال: \"يا علي إنّهم ليست لهم جمعة، ولا جماعة، يسبّون أبا بكر، وعمر\" (٦).\n﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾ أي الطاعات، وقد مرّ تأويله، وقال أبو العالية في هذِه الآية: ﴿وَعَمِلُوا الصَّالِحَاتِ﴾ يعني أحبّوا أصحاب محمد رسول الله - ﷺ - المذكورين فيها فبلغ ذلك\n_________\n(١) يحيى بن يعقوب المقدسي، لم أجده.\n(٢) في النسخ: الديباجي، والمثبت من كتب التراجم.\n(٣) أحمد بن يزيد، أبو العوام الرياحي، قال البيهقي: مجهول.\n(٤) إسماعيل بن رافع بن عُوَيمر، الأنصاري، أبو رافع القاص، ضعيف الحفظ.\n(٥) زيد بن أسلم القرشي، ثقة، عالم، وكان يرسل.\n(٦) [٢٧٨٨] الحكم على الإسناد:\nسنده ضعيف جدا لأجل إسماعيل بن رافع، وأحمد بن يزيد، وفي سنده من لم أجده.\nالتخريج:\nلم أجده من حديث ابن عمر، ولكن وجدته من حديث ابن عباس - ﵁ -، بنحوه، في \"فضائل الصحابة\" للإمام أحمد ٢/ ٨١٣ برقم (١١١٥)، وأخرجه الطبراني في \"الأوسط\" ٦/ ٣٥٤/ ٦٦٠٥)، والخطيب البغدادي في \"تاريخه\" ١٢/ ٣٥٨ من حديث أم سلمة.","vol":"24","page":326},{"text":"الحسن ﵀، فارتضاه، واستصوبه (١).\n﴿مِنْهُمْ﴾ قال ابن جرير: يعني من الشطء الذي أخرجه الزرع، وهم الداخلون في الإسلام بعد الزرع إلى يوم القيامة ورد (الهاء) و(الميم) على معنى الشطء لا على لفظه، لذلك قال: ﴿مِنْهُمْ﴾ ولم يقل: منه (٢) ﴿مَغْفِرَةً وَأَجْرًا عَظِيمًا﴾.\n* * *\n_________\n= وضعفه الهيثمي في \"مجمع الزوائد\" ١٠/ ٢١ - ٢٢)، وحكم عليه السيوطي في \"اللآلئ\" ١/ ٣٧٩ والألباني في \"السلسلة الضعيفة\" (٥٥٩٠): بالوضع. وللحديث طرق وألفاظ أخري لا تخلوا من الضعف والوضع.\n(١) لم أجده.\n(٢) انظر: \"تفسير الطبري\" ٢٦/ ١١٥، \"معالم التنزيل\" للبغوي ٧/ ٣٢٩.","vol":"24","page":327},{"text":"فصل في فَضلِ المُفَصَّل\n[٢٧٨٩] حدّثنا الشيخ أبو محمّد الجسن بن أحمد بن محمد المخلدي ﵀ (١)، إملاءً يوم الجمعة في شعبان سنة أربع وثمانين وثلاثمائة، أخبرنا أبو بكر محمّد بن حمدون بن خالد (٢)، وعبد الله بن محمّد بن مسلم (٣)، قالا: حدّثنا هلال بن العلاء (٤)، حدّثنا حجّاج بن محمّد (٥)، عن أيّوب بن عتبة (٦)، عن يحيى بن أبي كثير (٧)، عن شداد بن عبد الله (٨)، عن أبي أسماء الرحبي (٩)، عن ثوبان - ﵁ - (١٠)، أنّ رسول الله - ﷺ - قال: \"إنَّ الله أعطاني السبع الطوال مكان التوراة، وأعطاني المئين مكان الإنجيل (١١)، وأعطاني\n_________\n(١) الحسن بن أحمد بن محمد بن الحسن المَخلدي النيسابوري، إمام صدوق مسند عدل.\n(٢) محمد بن حمدون بن خالد بن يزيد أبو بكر النيسابوري، حافظ، ثبت.\n(٣) عبد الله بن محمد بن مسلم، أبو بكر الإسفراييني، حافظ، حجة، مجود.\n(٤) هلال بن العلاء بن هلال الباهلي مولاهم، أبو عمر الرَّقِّي، صدوق.\n(٥) حجاج بن محمد أبو محمد المصيصي الأعور، ثقة ثبت لكنه اختلط في آخر عمره.\n(٦) أيوب بن عتبة، أبو يحيى قاضي اليمامة، ضعيف.\n(٧) يحيى بن أبي كثير، ثقة ثبت، لكنه يدلس ويرسل.\n(٨) شداد بن عبد الله القرشي، أبو عمار الدمشقي، ثقة يرسل.\n(٩) أبو أسماء الرَّحَبي، ثقة.\n(١٠) صحابي مشهور.\n(١١) في (ت): الزبور.","vol":"24","page":328},{"text":"مكان الزبور المثاني (١)، وفضّلني ربي بالمُفَصَّل\" (٢).\n[٢٧٩٠] وأخبرنا الأستاذ أبو الحسين الخبازي ﵀ (٣) قراءة عليه، حدّثنا أبو الشيخ الأصفهاني (٤)، حدثنا ابن أبي عاصم (٥)، حدّثنا هشام بن عمّار (٦)، حدّثنا محمّد بن شعيب بن شابور (٧)، حدثنا بن [بشير] (٨)، عن قتادة (٩)، عن أبي المَليح الهذلي (١٠)، عن\n_________\n(١) في (ت): المثاني مكان الإنجيل.\n(٢) [٢٧٨٩] الحكم على الإسناد:\nالإسناد ضعيف، فيه أيوب بن عتبة اليمامي وهو ضعيف.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٤/ ١٤٨ من طريق أحمد بن محمد المقرئ، عن أبو محمد المخلدي به، بمثله؛ والبغوي في \"تفسيره\" ٤/ ٣٩١ من طريق المصنف، بمثله.\n(٣) علي بن محمد بن الحسن، أبو الحسين الخبازي الجرجاني، إمام ثقة.\n(٤) عبد الله بن جعفر بن حيان الأصبهاني، أبو محمد، وأبو الشيخ لقب، حافظ أصبهان، ومسند زمانه، الإمام.\n(٥) أَحْمَد بن عَمْرِو بنِ الضَّحَّاكِ بن مَخْلَدٍ الشَّيْبَانِيّ، أبو بكر بن أبي عاصم، حافظ كبير، إمام بارع، متبع للآثار.\n(٦) هشام بن عمار بن نُصير، أبو الوليد الدمشقي، صدوق مقرئ، كبر فصار يتلقن، فحديثه القديم أصح.\n(٧) محمد بن شعيب بن شابور، أبو عبد الله الدمشقي، صدوق، صحيح الكتاب.\n(٨) في الأصل و(ت): [قيس] وهو تحريف، والمثبت من كتب التراجم. وهو سعيد بن بشير الأزدي الشامي، ضعيف يروي عن قتادة المنكرات.\n(٩) قتادة بن دعامة السدوسي، ثقة ثبت.\n(١٠) أبو المليح بن أسامة الهذلي، ثقة.","vol":"24","page":329},{"text":"واثلة بن الأسقع - ﵁ - (١)، أنّ النبيّ - ﷺ - قال: \"عُطيت السبع الطوال مكان التوراة، وأعطيت المثاني مكان الإنجيل، وأعطيت المئين مكان الزبور، وفُضِّلت بالمُفَصَّل\" (٢).\n_________\n(١) صحابي جليل.\n(٢) [٢٧٩٠] الحكم على الإسناد:\nالإسناد ضعيف، فيه سعيد بن بشير، وهو ضعيف.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١٥/ ٤٥١ (١٧٦٤٨) من طريق أحمد الدمشقي، حدثنا هشام بن عمار، به، بمثله.\nوأخرجه أبو داود الطيالسي في \"مسنده\" ٢/ ٣٥١ (١١٠٥) من طريق عمران، عن قتادة به، بنحوه.\nوأخرجه الإمام أحمد في \"مسنده\" (١٦٩٨٢) من طريق الطيالسي، به بنحوه.\nوأخرجه الطبري في \"تفسيره\" ١/ ٤٥ من طريق أبي عبيد الوصابي، حدثنا محمد ابن حفص، أنبأنا أبو حميد، حدثنا الفزاري، عن ليث، عن أبي بردة، عن أبي المليح، به بنحوه.\nوأخرجه البيهقي في \"دلائل النبوة\" ٥/ ٤٧٥ من طريق أبو بكر بن فورك، أنبأنا عبد الله بن جعفر، حدثنا يونس بن حبيب، حدثنا أبو داود، حدثنا عمران عن قتادة به بنحوه.\nوأخرجه أيضًا في \"شعب الإيمان\" ٤/ ١٠٨ (٢٢٥٥) من طريق علي بن أحمد، أخبرنا أحمد الصفار، حدثنا الحسن بن سهل، حدثنا عمرو بن مرزوق، حدثنا عمران بن القطان، عن قتادة، به، بنحوه؛ وأخرجه أيضًا برقم (٢٢٥٦) من طريق أبو عبد الله الحافظ، أخبرنا الحسين بن الحسن، حدثنا أبو حاتم الرازي، حدثنا محمد بن عثمان، حدثنا سعيد بن بشير به بنحوه.\nوقال الألباني في \"السلسلة الصحيحة\" (١٤٨٠): الحديث بمجموع طرقه صحيح.","vol":"24","page":330},{"text":"<span data-type=\"title\" id=toc-5021>٤٩ - سُورَة الْحُجرَاتْ</span>","vol":"24","page":331},{"text":"سورة الحجرات\nمدنية (١)\nوهي ألف وأربعمائة وستة وسبعون حرفًا، وثلاثمائة وثلاث وأربعون كلمة، وثماني عشرة آية (٢).\n[٢٧٩١] أخبرنا أبو الحسن أحمد بن إبراهيم العَبْدَوي (٣) ﵀ قراءةً عليه سنة أربع وثمانين وثلاثمائة، قال: أخبرنا أبو عمرو محمد ابن جعفر بن العدل (٤)، قال: حدثنا إبراهيم بن شريك بن الفضل (٥)، قال: حدَّثنا أحمد بن عبد الله بن يونس (٦)، قال: حدثنا سلام بن سليم المدائني (٧)، قال: حدثنا هارون بن كثير (٨)،\n_________\n(١) انظر: \"فضائل القرآن\" لابن الضريس (٣٤)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٠٠، \"الناسخ والمنسوخ\" للنحاس ٣/ ١٤، \"دلائل النبوة\" للبيهقي ٧/ ١٤٣، وأورده السيوطي في \"الدر المنثور\" ٦/ ٨٥ عن ابن عباس - ﵄ - قال: نزلت سورة الحجرات بالمدينة، وزاد نسبته لابن مردويه عن ابن الزبير مثله.\n(٢) انظر: \"لباب التأويل\" للخازن ٦/ ١٨١، \"القول الوجيز\" للمخللاتي (٢٩٦)، \"البيان\" للداني (٢٣٠).\n(٣) في (ح): العبدودي، وهو أحمد بن إبراهيم بن عبدويه بن سدوس الهذلي العَبْدَوي الشيخ الجليل.\n(٤) محمد بن جعفر بن محمد بن مطر، أبو عمرو المزكي، عدل ضابط.\n(٥) أبو إسحاق الأسدي الإمام المحدث الثقة.\n(٦) أبو عبد الله التَّميمي اليَرْبُوْعي الكوفي، ثقة حافظ.\n(٧) أبو سليمان، المدائني، متروك.\n(٨) مجهول.","vol":"24","page":333},{"text":"عن زيد بن أسلم (١)، عن أبيه (٢)، عن أبي أُمامة (٣)، عن أُبي بن كعب - ﵁ -، قال: قال رسول الله - ﷺ -: \"من قرأ سورة الحجرات أُعطيَ من الأجر عشر حسنات، بعدد من أطاع الله ﷿ ومن عصاه\" (٤).\n_________\n(١) قال الحافظ: هو تحريف، والصواب: زيد بن سالم، جهله أبو حاتم. انظر: \"تهذيب التهذيب\" لابن حجر ٢/ ٢٣٦، \"تقريب التهذيب\" لابن حجر (٢٢٢).\n(٢) قال الذهبي: زيد عن أبيه نكرة.\n(٣) صدي بن عجلان البَاهلي، الصحابي المشهور.\n(٤) [٢٧٩١] الحكم على الإسناد:\nالحديث إسناده ضعيف جدًّا؛ فيه سلَّام بن سليم متروك، وفيه هارون بن كثير مجهول، وزيد عن أبيه نكرة.\nالتخريج:\nرواه العقيلي في \"الضعفاء الكبير\" ١/ ١٥٦، في ترجمة بزيع بن حسان.\nوابن عدي في \"الكامل\" ٧/ ١٢٧، في ترجمة هارون بن كثير قال: روى عن زيد بن أسلم عن أبيه، عن أبي أُمامة الباهلي، عن أُبي بن كعب، عن النبي - ﷺ - فضائل القرآن سورة سورة، حدَّث بذلك عن سلام الطويل بطوله.\nوقد حكم العلماء على هذا الحديث بطرقه المختلفة بالوضع، كما تقدم مرارًا. وقال ابن الجوزي في \"الموضوعات\" ١/ ٣٩١ - ٣٩٢: وقد فرَّق هذا الحديث أبو إسحاق الثعلبي في تفسيره، فذكر عند كل سورة منه ما يخصها، وتبعه أبو الحسن الواحدي في ذلك ... ثم قال: وهذا حديث فضائل السور مصنوع بلا شك. وانظر أيضًا قول شيخ الإسلام ابن تيمية في \"مقدمة في أصول التفسير\" (٣٥).\nوقول ابن القيم في \"المنار المنيف\" ٣٢/ ١١٣.\nوانظر: \"تنزيه الشريعة\" لابن عراق ١/ ٢٨٥، \"كشف الخفاء\" للعجلوني ٢/ ٤١٤، \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ٣٤٣، \"تذكرة الموضوعات\" للفتني (ص ٨١ - ٨٢).","vol":"24","page":334},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type=\"title\" id=toc-5022>١ </span>- قوله ﷿ (١): ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ﴾\nقرأة العامة: ﴿تُقَدِّمُوا﴾ -بضم التاء وكسر الدال- من التقديم (٢)، وقرأ الضحاك ويعقوب بفتحهما من التقدم (٣).\nواختلف المفسرون في معنى الآية، فروى علي بن أبي طلحة، عن ابن عباس - ﵄ -، قال: لا تقولوا بخلاف (٤) الكتاب والسنة (٥). وروى عطية عنه: لا تتكلموا بين يدي كلامه (٦).\n_________\n(١) في (ح) تقديم (قوله ﷿) على البسملة.\n(٢) انظر: \"المحتسب\" لابن جني ٢/ ٢٧٨، \"التذكرة\" لابن غلبون ٢/ ٥٦٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٤، \"تحبير التيسير\" لابن الجزري (١٨٢).\n(٣) انظر: \"المحتسب\" لابن جني ٢/ ٢٧٨، \"التذكرة\" لابن غلبون ٢/ ٥٦٢، \"التلخيص في القراءات الثمان\" لأبي معشر الطبري (ص ٤١٥)، \"الوسيط\" للواحدي ٤/ ١٤٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٦، \"البدور الزاهرة\" للنشار (ص ٣٠١)، ومن قرأ: ﴿تُقَدِّمُوا﴾ فمعناه: لا تقدِّموا كلامًا قبل كلامه، ومن قرأ: (لا تقدموا) فمعناه: لا تقدموا قبله، وقال الزجاج في \"معاني القرآن\" ٥/ ٣١: تقدِّموا معناه كمعنى تقدَّموا.\n(٤) في (ح): خلاف.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١١٦، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٠٢، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٣٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٥ إلى ابن المنذر وابن مردويه عن ابن عباس ﵄.\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١١٦، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٠٢، \"النكت والعيون\" للماوردي ٥/ ٣٢٥، \"الجامع لأحكام القرآن\" =","vol":"24","page":335},{"text":"[٢٧٩٢] وأخبرنا عبد الله بن حامد الأصبهاني (١)، قال: أخبرنا أبو الحسين عمر بن مالك الشيباني (٢)، قال: حدثنا أحمد بن الحسن بن سعيد بن (٣) عثمان الخراز (٤)، (نا أبي (٥» (٦)، قال: حدثنا حُصين بن مخارق أبو (٧) جنادة (٨)، عن عبد الله بن شُبْرُمَة (٩)، عن الشعبي (١٠)، عن جابر بن عبد الله - ﵄ -: ﴿لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ﴾ قال: في الذبح يوم الأضحى (١١).\n_________\n= للقرطبي ١٦/ ٣٠٠، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٣٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٥ لابن مردويه عن ابن عباس ﵄.\n(١) لم يذكر بجرح أو تعديل.\n(٢) عمر بن الحسن بن علي بن مالك، الشَّيباني البغدادي الأشناني القاضي أبو الحسين، قال عنه أبو علي الهروي: إنه صدوق. وقال عنه الذهبي: يُروى عن الدارقطني أنه كذاب، ولم يصح هذا ولكن هذا الأشناني صاحب بلايا، مات سنة (٣٣٧ هـ). \"سؤالات الحاكم للدارقطني\" (١٦٣)، \"ميزان الاعتدال\" للذهبي ٥/ ٢٢٣، \"سير أعلام النبلاء\" للذهبي ١٢/ ٥٧.\n(٣) في (ح): عن.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) في (ت): (كلابي) والمثبت من (ح).\n(٧) زاد قبلها في (ح): ابن.\n(٨) متهم بالكذب.\n(٩) أبو شبرمة الكوفي القاضي، ثقة، فقيه.\n(١٠) عامر بن شراحيل الشعبي، أبو عمرو، ثقة، مشهور فقيه فاضل.\n(١١) [٢٧٩٢] الحكم على الإسناد:\nموضوع؛ فيه حصين بن مخارق متهم بالكذب، وفيه من لم أجده، وفيه أيضًا عمر ابن مالك. =","vol":"24","page":336},{"text":"وإليه ذهب الحسن البصري قال: لا تذبحوا قبل أن يذبح النبي - ﷺ -، وذلك أنَّ ناسًا من المسلمين ذبحوا قبل صلاة النبي - ﷺ -، فأمرهم أن يعيدوا الذبح.\n[٢٧٩٣] وأخبرنا عبد الخالق بن علي (١)، قال: أخبرنا أبو بكر بن خنب (٢)، قال: حدثنا أبو بكر بن أبي العوام الرياحي (٣)، قال: حدثنا أبي (٤)، قال: حدثنا النعمان بن عبد السلام التيمي (٥) (٦)، عن زفر بن الهذيل (٧)، عن يحيى بن عبد الله التيمي (٨)، عن حِبَال (٩) بن رُفيدة (١٠)،\n_________\n= التخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٣٠، وأخرجه الطبري في \"جامع البيان\" ٢٦/ ١١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٣٠١، وأورده السيوطي في \"الدر المنثور\" ٦/ ٨٥، وعزاه إلى عبد بن حميد وابن المنذر.\n(١) المؤذن المحتسب، أبو القاسم الشافعي، النيسابوري، ثقة.\n(٢) محمد بن أحمد بن خَنْب البخاري ثم البغدادي الدَّهْقان، صدوق، لا بأس به.\n(٣) محمد بن أحمد بن يزيد، قال الدارقطني: صدوق.\n(٤) أحمد بن يزيد بن دينار، قال الخطيب: كان ثقة، وقال البيهقي: مجهول.\n(٥) في (ح): التميمي وهو خطأ، وقد صُححت في حاشية المحمودية.\n(٦) أبو المنذر الأصبهاني، ثقة عابد فقيه.\n(٧) أبو الهذيل العنبري، صدوق، وثقه غير واحد.\n(٨) يحيى بن عبد الله بن الجابر، أبو الحارث الكوفي، لين الحديث، وروايته عن المقدام مرسلة. انظر: \"تهذيب التهذيب\" لابن حجر ١١/ ٢٣٨، \"تقريب التهذيب\" لابن حجر (٧٥٨١).\n(٩) في (ح): جبير وهي خطأ عما جاء في الترجمة، وصححت في الحاشية والملاحظ أن خط المصحح في حاشية (ح) مخالف لخط الناسخ في الأصل.\n(١٠) حِبَال -بكسر الحاء وتخفيف الباء- بن رُفَيدة التيمي، أبو ماجد، كوفي، ويقال =","vol":"24","page":337},{"text":"عن مسروق (١) عن عائشة - ﵄ -، في قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ﴾ [قالت (٢): لا تصوموا قبل أن يصوم نبيكم. وروي عن مسروق أيضًا قال: دخلت على عائشة - ﵂ - في اليوم الذي يشك فيه، فقالت للجارية: اسقيه عسلًا، فقلت: إني صائم، فقالت: قد نهى (رسول الله - ﷺ -) (٣) عن صوم هذا اليوم، وفيه نزلت (٤): ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ﴾ (٥).\n_________\n= له: حبال بن أبي الحبال، وثقه ابن معين، وذكره ابن حبان في \"الثقات\"، وقال الذهبي: لا يعرف، قال ابن حبان: فيه نظر.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣١٥، \"الثقات\" لابن حبان ٤/ ١٩٣، \"ميزان الاعتدال\" للذهبي ٢/ ١٨٦، \"تبصير المنتبه\" لابن حجر ١/ ٣٩٧، \"الإكمال\" لابن ماكولا ٢/ ٣٧٧.\n(١) مسروق بن الأجْدَع بن مالك الهَمْداني الوادِعي، ثقة.\n(٢) في (ح): قال:\n(٣) في (ت): نهى الله ﷿.\n(٤) في (ت): نزل.\n(٥) [٢٧٩٣] الحكم على الإسناد:\nضعيف؛ فيه يحيى بن عبد الله لين الحديث، وحبال قال فيه الذهبي: لا يعرف.\nالتخريج:\nذكره الدارقطني من رواية مالك بن حُمْرة -بضم الحاء وسكون الميم- عن مسروق.\nانظر \"الكاف الشاف\" لابن حجر (ص ١٥٥)، وأخرجه الطبراني في \"المعجم الأوسط\" ٣/ ١٣٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٦ لابن مردويه عن عائشة ﵂، وأورده البغوي في \"معالم التنزيل\" ٧/ ٣٣٤.","vol":"24","page":338},{"text":"[٢٧٩٤] وأخبرني ابن فنجويه (١) ﵀، قال: حدثنا عمر بن الخطاب (٢)، قال: حدثنا عبد الله بن الفضل (٣)، قال: حدثنا إسحاق بن إبراهيم (٤)، قال: حدثني هشام بن يوسف (٥)، عن ابن جُريج (٦)، قال: أخبرني ابن أبي مليكة (٧)، أنَّ عبد الله بن الزبير (٨) - ﵄ - أخبرهم، قال: قدم ركب من بني تميم (٩) على النبي - ﷺ -، فقال أبو بكر - ﵁ -: أمِّر القعقاع بن معبد بن زرارة (١٠) وقال عمر - ﵁ -: بل أمِّرْ الأقرع بن حابس، فقال أبو بكر الصديق - ﵁ -: ما\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) ابن ذاخرة، لم أجده.\n(٤) الحَنْظلي ابن رَاهويه المروزي، ثقة، حافظ مجتهد.\n(٥) هشام بن يوسف الصنعاني، أبو عبد الرحمن القاضي، ثقة.\n(٦) عبد الملك بن عبد العزيز بن جُرَيج، ثقة فقيه فاضل وكان يدلس ويرسل.\n(٧) عبد الله بن عبيد الله بن عبد الله بن أبي مُليكة، ثقة، فقيه.\n(٨) صحابي مشهور.\n(٩) يقال: كانوا تسعين أو ثمانين رجلًا، وكان فيهم عدة من رؤساء بني تميم: عطارد بن حاجب، والزبرقان بن بدر، وقيس بن عاصم، وقيس بن الحارث، ونعيم بن سعد، والأقرع بن حابس، ورياح بن الحارث، وعمرو بن الأهتم.\nانظر: \"المغازي\" للواقدي ٣/ ٩٧٥، \"الطبقات الكبرى\" لابن سعد ١/ ٢٢٤، \"زاد المعاد\" لابن القيم ٣/ ٥١٠.\n(١٠) القعقاع بن مَعْبد بن زرارة بن عدس بن زيد التميمي الدارمي، وهو ممن قدم على النبي - ﷺ - في وفد بني تميم، وكان يقال له: تيار الفرات لسخائه، وكانت فيه رقة، فذلك اختاره أبو بكر.\nانظر: \"أسد الغابة\" لابن الأثير ٤/ ٣٩٠، \"الإصابة\" لابن حجر ٥/ ٤٥٢.","vol":"24","page":339},{"text":"أردت إلَّا خلافي، وقال عمر - ﵁ -: ما أردت خلافك، فتماريا (١) حتى ارتفعت أصواتهما؛ فأنزل الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ﴾ (٢).\nوقال قتادة: نزلت في ناس كانوا يقولون: لو أنزل فيَّ كذا، أو صنع كذا وكذا، فكره الله ﷿ ذلك، وقدَّم فيه (٣).\nوقال مجاهد ﵀: لا تفتاتوا (٤) على رسول الله - ﷺ - بشيء حتى يقضيه الله ﷿ على لسانه (٥).\n_________\n(١) المماراة: المعارضة.\nانظر: \"لسان العرب\" لابن منظور ٥/ ١٧٦ (مرى).\n(٢) [٢٧٩٤] الحكم على الإسناد:\nفيه عمر بن الخطاب وشيخه لم أجدهما لكن صح الحديث من غير طريقهما كما سيأتي.\nالتخريج:\nأخرجه البخاري في كتاب المغازي، باب وفد بني تميم (٤٣٦٥)، من طريق إبراهيم بن موسى عن هشام بن يوسف بمثله.\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ١١٦ - ١١٧، \"تفسير القرآن\" لابن أبي حاتم ١٠/ ٣٣٠٢، \"النكت والعيون\" للماوردي ٥/ ٣٢٥، \"معالم التنزيل\" للبغوي ٧/ ٣٣٤، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٣٨، \"الدر المنثور\" للسيوطي ٦/ ٨٥.\n(٤) افتات الكلام: اختلقه وابتدعه.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٦٤ (فتي).\n(٥) انظر: \"تفسير مجاهد\" (٦٠٥)، \"جامع البيان\" للطبري ٢٦/ ١١٦، \"النكت والعيون\" للماوردي ٥/ ٣٢٥، \"معالم التنزيل\" للبغوي ٧/ ٣٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٠١، \"الدر المنثور\" للسيوطي ٦/ ٨٦.","vol":"24","page":340},{"text":"وقال الضحاك: يعني في القتال وشرائع الدين، يقول: لا تقضوا أمرًا دون الله تعالى ورسوله - ﷺ - (١).\nوروى حبان عن الكلبي: لا تسبقوا رسول الله - ﷺ - بقول أو فعل حتى يكون هو الذي يأمركم (٢)، وبه قال السدي (٣).\nوقال عطاء الخراساني: نزلت في قصة بئر معونة، وقتل الثلاثة الذين لقوا (٤) الرجلين السُّلَميين (٥) اللذين اعتريا (٦) إلى بني عامر، وأخذهم مالهما، وكانا من أهل العهد، فلما أتوا رسول الله - ﷺ -، وقد سبق الخبر إليه، فقال: \"بئس ما صنعتم، هما من أهل ميثاقي وهذا الذي معكم من كسوتي\" قالا (٧): يا رسول الله، إنهما زعما أنهما من بني عامر، فقلنا: هذان ممن قتل إخواننا، فقتلناهما لذلك، وأتاه السلميون، فقال رسول الله - ﷺ -: \"لا قود لهما؛ لأنهما اعتريا في عدونا، ولكنَّا نديهما\" فوداهما رسول الله - ﷺ - وأنزل الله\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١١٧، \"إعراب القرآن\" للنحاس ٤/ ٢٠٨، \"معالم التنزيل\" للبغوي ٧/ ٣٣٤، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٣٧.\n(٢) انظر: \"الكشاف\" للزمخشري ٤/ ٣٥٠، \"لباب التأويل\" للخازن ٦/ ١٨١.\n(٣) لم أجد هذا القول.\n(٤) في (ح): فحوا.\n(٥) السُلَميين: بضم السين وفتح اللام، نسبة إلى سليم بن منصور بن عكرمة بن خَصفة بن قَيس عَيلان بن مضر.\nانظر: \"الأنساب\" للسمعاني ٣/ ٢٧٨.\n(٦) اعتراه: غشيه طالبًا معروفه. \"لسان العرب\" لابن منظور ١٥/ ٤٤ (عري).\n(٧) في (ح): فقالا.","vol":"24","page":341},{"text":"﷿ في ذلك: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ﴾ حين قتلوا الرجلين، وهذِه رواية باذان عن ابن عباس - ﵄ - (١).\nوقال ابن زيد: لا تقطعوا أمرًا دون رسول الله - ﷺ - (٢).\nوقيل: لا تمشوا بين يدي الله ورسوله (٣)، وكذلك بين أيدي العلماء فإنهم ورثة الأنبياء ﵈ ودليل هذا التأويل:\n[٢٧٩٥] ما أخبرنا أبو الحسين علي بن محمد بن الحسن الخبازي (٤)، قال: حدثنا أبو القاسم موسى بن محمد الدينوري (٥) بها، قال: حدثنا أحمد بن يحيى (٦)، قال: حدثنا أحمد بن عبد الله بن يونس (٧)، قال: حدثنا رجل بمكة (٨) عن ابن جُريج (٩)، عن\n_________\n(١) أوردها الماوردي في \"النكت والعيون\" ٥/ ٣٢٦ عن الضحاك عن ابن عباس ﵄ بنحوه، وأوردها كذلك الزمخشري في \"الكشاف\" ٤/ ٣٥٠ بغير سند، وعزاه ابن حجر في \"الكاف الشاف\" ٤/ ٣٥٠ للبيهقي في \"شعب الإيمان\" من طريق مقاتل بن حيان.\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١١٧، ذكره البيضاوي في \"أنوار التنزيل\" ٥/ ٨٦ دون نسبة.\n(٣) \"التسهيل\" لابن جزي الكلبي ٤/ ٥٧.\n(٤) إمام ثقة.\n(٥) لم أجده.\n(٦) أحمد بن يحيى بن إسحاق، أبو جعفر البجلي الحلواني، قال عنه الخطيب البغدادي: ثقة، مات سنة (٢٩٦ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٥/ ٤٢١.\n(٧) ثقة حافظ.\n(٨) لم أجده.\n(٩) عبد الملك بن عبد العزيز، ثقة فقيه فاضل وكان يدلس ويرسل.","vol":"24","page":342},{"text":"عطاء (١)، عن أبي الدرداء - ﵁ -، قال: رآني النبي - ﷺ - أمشي أمام أبي بكر - ﵁ -، فقال: \"أتمشي (٢) أمام من هو خير منكم (٣) في الدنيا والآخرة، ما (٤) طلعت الشمس ولا غربت على أحد بعد النبيين والمرسلين خيرٍ وأفضل من أبي بكر - ﵁ -\" (٥).\nوقيل: إنها نزلت في قوم كانوا يحضرون مجلس رسول الله - ﷺ -، فإذا سئل الرسول - ﷺ - عن شيء، خاضوا فيه وتقدموا بالقول والفتوى، فنهوا عن ذلك، وزجروا عن أن يقول أحد (٦) في دين الله قبل أن يقول فيه رسول الله - ﷺ - (٧).\nوقيل: لا تطلبوا منزلة وراء منزلته (٨).\n_________\n(١) عطاء بن أبي رباح، ثقة فقيه فاضل لكنه كثير الإرسال.\n(٢) في (ح): تمشي.\n(٣) في (ح): منك.\n(٤) في (ح): وما.\n(٥) [٢٧٩٥] الحكم على الإسناد:\nإسناده ضعيف؛ لتدليس ابن جريج، وفيه ومن لم أجده.\nالتخريج:\nأخرجه ابن أبي حاتم من طريق بقية عن ابن جريج، وقال أبو حاتم: هذا حديث موضوع سمع بقية هذا الحديث من هشام الرازي عن محمد بن الفضل عن ابن جريج، ومحمد بن الفضل بن عطية متروك الحديث. انظر: \"العلل\" لابن أبي حاتم ٢/ ٣٨٤.\n(٦) في (ت): شيء من.\n(٧) انظر: \"لباب التأويل\" للخازن ٦/ ١٨١، \"روح المعاني\" للألولسي ٢٦/ ١٣٢.\n(٨) انظر: \"حقائق التفسير\" للسلمي (٣٠٩/ أ).","vol":"24","page":343},{"text":"قال الأخفش: تقول العرب: فلان يقدم بين يدي أبيه وأمه ويتقدم (١) إذا استبد بالأمر دونهما <span data-type=\"title\" id=toc-5023>(٢)</span>.\n﴿وَاتَّقُوا اللَّهَ﴾ في تضييع حقه ومخالفة أمره. ﴿إِنَّ اللَّهَ سَمِيعٌ﴾ لأقوالكم ﴿عَلِيمٌ﴾ بأفعالكم وأحوالكم.\n\n٢ - قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ﴾\nنزلت في ثابت بن قيس بن شَمَّاس - ﵁ -، كان في أذنه وَقْر وكان جهوري الصوت، فكان إذا كلم إنسانًا جهر بصوته، وربما كان يكلم رسول الله - ﷺ - فيتأذى بصوته فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ﴾ (٣).\n﴿وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ﴾ أي: لا تُغلظوا له في الخطاب ولا تنادوه باسمه: يا محمد يا أحمد كما ينادي بعضكم بعضًا ولكن فخموه واحترموه وقولوا له قولًا لينًا وخطابًا حسنًا بتعظيم وتوقير: يا نبي الله يا رسول الله (٤) نظيره قوله ﷿ ﴿لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا﴾ (٥) ﴿أَنْ تَحْبَطَ أَعْمَالُكُمْ﴾ كي لا تحبط حسناتكم، تقول العرب: أسند الحايط أن تميل، يعني أن لا\n_________\n(١) ساقطة من (ح).\n(٢) لم أجد قوله، وقد أورد ذلك أبو عبد الرحمن اليزيدي في \"غريب القرآن\" (٣٤٣).\n(٣) سيأتي تخريج الحديث.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٧٠، \"جامع البيان\" للطبري ٢٦/ ١١٨.\n(٥) النور: ٦٣.","vol":"24","page":344},{"text":"تميل (١).\n﴿وَأَنْتُمْ لَا تَشْعُرُونَ﴾.\nفلما نزلت هذِه الآية، قعد ثابت - ﵁ - في الطريق يبكي، فمرَّ به عاصم بن عدي - ﵁ -، فقال: ما يبكيك يا ثابت؟ قال: هذِه الآية أتخوف (٢) أن تكون نزلت فيَّ، وأنا رفيع الصوت، أخاف أن يحبط عملي، وأن (٣) أكون من أهل النار، فمضى عاصم إلى رسول الله - ﷺ -، وغلب ثابتًا البكاء، فأتى امرأته: جميلة بنت عبد الله بن أُبي ابن سلول، فقال لها: إذا دخلت بيت فرسي، فشدي عليَّ الضَّبَّة (٤) بمسمار، فضربته بمسمار حتى إذا خرجت عطفه، وقال: لا أخرج حتى يتوفاني الله، أو يرضى عني رسول الله - ﷺ - قال (٥): فأتى عاصم - ﵁ - رسول الله - ﷺ - فأخبره خبره، فقال: اذهب فادعه لي، فجاء عاصم إلى المكان الذي رآه فلم يجده فجاء إلى أهله فوجده في بيت الفرس، فقال له (٦) إنَّ رسول الله - ﷺ - يدعوك، فقال: اكسر الضبة، فأتيا رسول الله - ﷺ - فقال له رسول الله - ﷺ -:\n_________\n(١) انظر: \"معاني القرآن\" للأخفش ٢/ ٤٨٢.\n(٢) في (ح): أخاف.\n(٣) ساقطة من (ح).\n(٤) الضَّبَّة: حديدة عريضة يضبب بها الباب والخشب، والجمع ضباب.\n\"لسان العرب\" لا بن منظور: ١/ ٥٤١ (ضبب)، \"القاموس المحيط\" للفيروزآبادي (١٣٧).\n(٥) ليست في (ت).\n(٦) ليست في (ت).","vol":"24","page":345},{"text":"\"ما يبكيك يا ثابت؟ \" فقال: أنا صيِّتٌ، وأتخوف أن تكون هذِه الآية نزلت فيَّ، فقال له رسول الله - ﷺ -: \"أما (١) ترضى أن تعيش حميدًا (٢) وتقتل شهيدًا، وتدخل الجنة\" فقال: رضيت ببشرى الله ﷿ ورسوله - ﷺ -، لا أرفع صوتي أبدًا على رسول الله - ﷺ -، فأنزل الله ﷿:\n\n<span data-type=\"title\" id=toc-5024>٣ </span>- ﴿إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ﴾\nقال أنس - ﵁ -: فكنا ننظر إلى رجل من أهل الجنة يمشي بين أيدينا (٣)، فلما كان يوم اليمامة (٤) في حرب مسيلمة رأى ثابت ﵁ من المسلمين بعض الانكسار، وانهزمت طائفة منهم، فقال: أف لهؤلاء وما يصنعون. ثم قال ثابت لسالم مولى أبي حذيفة - ﵄ -: ما كنا نقاتل أعداء الله مع رسول الله - ﷺ - مثل هذا، ثم ثبتا ولم يزالا يقاتلان حتى قتلا، واستشهد ثابت بن قيس - ﵁ - وعليه درع، فرآه رجل من الصحابة بعد موته في المنام، أنه قال له: اعلم أنَّ فلانًا رجل من المسلمين نزع درعي، فذهب بها وهي في ناحية من العسكر\n_________\n(١) في (ح): ألا.\n(٢) في (ح): سعيدًا.\n(٣) أخرجه البخاري مختصرًا، كتاب التفسير، تفسير سورة الحجرات، باب قوله تعالى: ﴿لَا تَرْفَعُوا أَصْوَاتَكُمْ﴾ (٤٨٤٦)، من طريق موسى بن أنس عن أنس بن مالك - ﵁ - بنحوه، وأخرجه مسلم في كتاب الإيمان، باب مخافة المؤمن أن يحبط عمله (١١٩) من طريق البناني عن أنس بن مالك بنحوه.\n(٤) وقعت في نهاية السنة الحادية عشرة وبداية السنة الثانية عشرة للهجرة.\nانظر: \"البداية والنهاية\" لابن كثير ٦/ ٣٤٢.","vol":"24","page":346},{"text":"عنده فرس يستن (١) في طِوَلِه (٢) وقد وضع على درعي بُرمة (٣) فأت خالد ابن الوليد فأخبره حتى يسترد درعي، وأت أبا بكر خليفة رسول الله - ﷺ -، فقل له: إنَّ عليَّ دينًا حتى يقضي، وفلان من رقيقي (٤) عتيق، فأخبر الرجل خالدًا - ﵁ -، فوجد درعه والفرس على ما وصفه، فاسترد الدرع، وأخبر خالد أبا بكر - ﵁ - بتلك الرؤيا فأجاز أبو بكر - ﵁ - وصيته.\nقال مالك بن أنس ﵀: لا أعلم وصية أجيزت بعد موت صاحبها (٥) إلَّا هذِه (٦).\n[٢٧٩٦] حدثنا أبو محمد المخلدي (٧) قال: أخبرنا أبو العباس\n_________\n(١) استن الفرس، يستن، استنانًا، أي: عدا لمرحه ونشاطه شوطًا أو شوطين، ولا راكب عليه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤١٠ - ٤١١، \"لسان العرب\" لابن منظور ١٣/ ٢٢٩ (سنن).\n(٢) الطِوَل: الحبل الذي يطول للدابة فترعى فيه.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٤١٣ (طول).\n(٣) البُرمة: القِدر، وجمعها برام، وهي في الأصل المتخذة من الحجر المعروف بالحجاز واليمن. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٢١، \"لسان العرب\" لا بن منظور ١٢/ ٤٥ (برم).\n(٤) في (ح): عبيدي.\n(٥) في (ت): صاحبه.\n(٦) انظر: \"الاستيعاب\" لابن عبد البر ١/ ٢٠٠، \"أسد الغابة\" لابن الأثير ١/ ٤٥١، \"البداية والنهاية\" لابن كثير ٦/ ٣٣٥، \"الإصابة\" لابن حجر ١/ ٣٩٥.\n(٧) الحسن بن أحمد بن محمد المَخْلدي النيسابوري، إمام صدوق مسند عدل.","vol":"24","page":347},{"text":"السراج (١)، قال: حدثنا زياد بن أيوب (٢)، قال: حدثنا عبَّاد بن العوام (٣) ويزيد بن هارون (٤) وسعيد بن عامر (٥)، عن محمد بن عمرو (٦)، عن أبي سلمة (٧)، ثنا (٨) سعيد (٩)، عن أبي هريرة - ﵁ - قال: لما نزلت: ﴿لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ﴾ الآية. قال أبو بكر - ﵁ -: والله لا أرفع صوتي إلَّا كأخي السرار (١٠).\n_________\n(١) محمد بن إسحاق بن إبراهيم بن مِهْران، إمام حافظ ثقة.\n(٢) زياد بن أيوب بن زياد البغدادي، أبو هاشم، الطوسي، ثقة حافظ.\n(٣) عبَّاد بن العوام بن عمر الكلابي، ثقة.\n(٤) أبو خالد الواسطي، ثقة، متقن، عابد.\n(٥) الضبعي أبو محمد البصري، ثقة، صالح، وربما وهم.\n(٦) محمد بن عمرو بن علقمة بن وقاص الليثي، المدني، صدوق له أوهام.\n(٧) أبو سلمة بن عبد الرحمن بن عوف الزهري، المدني.\n(٨) في (ت): قال.\n(٩) ابن المسيب، ثقة، وأبو سلمة يروي عن أبي هريرة بلا واسطة.\n(١٠) [٢٧٩٦] الحكم على الإسناد:\nحسن فيه محمد بن عمرو؛ صدوق له أوهام.\nالتخريج:\nأخرجه البزار في \"البحر الزخار\" ١/ ١٢٧ من طريق حصين بن عمر بن مخارق بن عبد الله عن طارق بن شهاب، عن أبي بكر، بنحوه.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٥٠١ من طريق العباس بن محمد الدوري عن سعيد بن عامر بنحوه، وقال: صحيح على شرط مسلم ولم يخرجاه، وذكره الواحدي في \"أسباب النزول\" (ص ٤٠٣)، وفي \"الوسيط\" ٤/ ١٥١، عن عطاء عن ابن عباس - ﵁ -، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٦ لابن عدي وابن مردويه عن أبي بكر الصديق - ﵁ -. =","vol":"24","page":348},{"text":"وروى ابن أبي مليكة عن ابن الزبير - ﵄ - قال: لما نزلت هذِه الآية، ما حدَّث عمر - ﵁ - النبي - ﷺبعد ذلك فسمع النبي - ﷺ - كلامه حتى يستفهمه مما يخفض صوته فأنزل الله ﷿ فيهم: ﴿إِنَّ الَّذِينَ يَغُضُّونَ﴾ يخفضون أصواتهم عند رسول الله إجلالًا له (١) ﴿أُولَئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى﴾ أي: اختبرها فأخلصها واصطفاها، كما يمتحن الذهب بالنار فتخرج خالصة (٢).\nوقال ابن عباس - ﵄ -: أكرمها (٣).\n[٢٧٩٧] وأخبرنا أبو سعيد محمد بن موسى بن الفضل النيسابوري (٤)، قال: أخبرنا أبو عبد الله محمد بن عبد الله بن أحمد الأصفهاني (٥)، قال: أخبرنا أبو بكر عبد الله بن محمد بن عبيد القرشي (٦)، قال: حدثنا محمد بن يحيى بن أبي حاتم (٧)، قال:\n_________\n= والسِّرار: المُسارَرَة: أي كصاحب السّرَار، أو كمثل المُسارَرَة لخفض صَوْته.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٦٠، \"لسان العرب\" لابن منظور ٤/ ٣٦٢ (سرر).\n(١) أخرجه البخاري في كتاب التفسير، تفسير سورة الحجرات، (٤٨٤٥) من طريق نافع بن عمر، عن ابن أبي مليكة بنحوه وليس فيه ذكر ابن الزبير.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٧٠، \"جامع البيان\" للطبري ٢٦/ ١٢٠، \"معاني القرآن\" للزجاج ٥/ ٣٣.\n(٣) لم أجد هذا القول.\n(٤) ثقة مأمون.\n(٥) الشيخ الإمام المحدث القدوة.\n(٦) ابن أبي الدنيا، صدوق حافظ صاحب تصانيف.\n(٧) محمد بن يحيى بن عبد الكريم بن نافع الأزدي.","vol":"24","page":349},{"text":"حدثني جعفر بن أبي جعفر (١)، عن أحمد بن أبي الحَواري (٢) قال: سمعت أبا سليمان (٣) يقول: قال عمر بن الخطاب - ﵁ - في قوله ﴿أُولَئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى﴾ قال: أذهبَ الشهوات منها (٤) (٥).\n﴿لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ﴾ ويقال إنَّ هذِه الآيات الأربع من قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ﴾ إلى قوله: ﴿وَاللَّهُ غَفُورٌ رَحِيمٌ﴾ نزلت في وفد تميم.\n[٢٧٩٨] وهو ما أخبرني أبو القاسم بن محمد (٦) قال: حدثني أبو\n_________\n(١) جعفر بن أبي جعفر ميسرة أبو الوفاء الأشجعي، ضعيف منكر الحديث جدًّا.\n(٢) أحمد بن عبد الله بن ميمون بن العباس بن الحارث التغلبي، ثقة زاهد.\n(٣) عبد الرحمن بن أحمد بن عطية العنسي، أبو سليمان الداراني، ثقة.\n(٤) في (ح): عنها.\n(٥) [٢٧٩٧] الحكم على الإسناد:\nضعيف؛ فيه جعفر بن أبي جعفر ضعيف ومنكر الحديث.\nالتخريج:\nانظر: \"باهر البرهان\" للغزنوي (١٣٣٩)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٠٩، \"الكشاف\" للزمخشري ٤/ ٣٥٦، \"مناقب أمير المؤمنين\" لابن الجوزي ص ١٣٨، وأورده ابن كثير في \"تفسير القرآن العظيم\" ١٣/ ١٤٢، وفي \"مسند الفاروق\" ٢/ ٥٨٣ طبعة دار الفلاح وعزاه للإمام أحمد في كتاب \"الزهد\" قال: حدثنا عبد الرحمن حدثنا سفيان عن منصور، عن مجاهد قال: كتب إلى عمر: يا أمير المؤمنين، رجل لا يشتهي المعصية ولا يعمل بها أفضل، أم رجل يشتهي المعصية ولا يعمل بها، فكتب عمر: إن الذين يشتهون المعصية ولا يعملون بها ﴿أُولَئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ﴾ ولم أجده في \"الزهد\" للإمام أحمد. انظر: \"الدر المنثور\" للسيوطي ٦/ ٨٩، \"تفسير القرآن\" للنسفي ٤/ ١٦٦.\n(٦) الحسن بن محمد بن حبيب بن أيوب النيسابوري، قيل: كذبه الحاكم.","vol":"24","page":350},{"text":"جعفر محمد بن صالح بن هانئ الوراق (١) سنة سبع وثلاثين وثلاثمائة، قال: حدثنا الفضل بن محمد بن مسيب بن موسى الشعراني (٢) قال: حدثنا القاسم بن أبي شيبة (٣) قال: حدثنا مُعلَّى (٤) بن عبد الرحمن (٥) قال: حدثنا عبد الحميد بن جعفر (٦)، عن عمر بن الحكم (٧)، عن جابر بن عبد الله - ﵄ -، قال: جاءت بنو تميم إلى النبي - ﷺ - فنادوا على الباب: يا محمد اخرج علينا (٨) فإن مدحنا زين، وإن ذمنا شين، قال: فسمعها رسول الله - ﷺ -، فخرج عليهم، وهو يقول: \"إنما ذلكم الله الذي مدحه زين وذمه شين\"، قالوا: نحن ناس (٩) من بني تميم، جئنا بشاعرنا، وخطيبنا لنشاعرك (١٠) ونفاخرك، فقال رسول الله - ﷺ -: \"ما بالشعر بعثت، ولا بالفخار أمرت، ولكن هاتوا\"، فقال الزبرقان بن بدر (١١) لشاب من شبابهم:\n_________\n(١) ثقة مأمون.\n(٢) ثقة مأمون.\n(٣) القاسم بن محمد بن أبي شيبة العبسي، متروك.\n(٤) في (ح): يعلى.\n(٥) الواسطي، متهم بالوضع، وقد رمي بالرفض.\n(٦) عبد الحميد بن جعفر بن عبد الله بن الحكم بن رافع الأنصاري، صدوق رمي بالقدر، وربما وهم.\n(٧) عمر بن الحكم بن رافع بن سنان المدني، ثقة.\n(٨) في (ح): إلينا.\n(٩) في (ح): أناس.\n(١٠) في (ح): نشاعرك.\n(١١) الزبرقان بن بدر بن امرئ القيس بن خلف التميمي السعدي، يقال: كان اسمه =","vol":"24","page":351},{"text":"قم فاذكر فضلك وقومك، فقام فقال: الحمد لله الذي جعلنا خير خلقه، وآتانا أموالًا نفعل فيها ما نشاء، فنحن من خير أهل الأرض، من أكثرهم عدة ومالًا وسلاحًا، فمن أنكر علينا فضلنا (١) فليأت بقول هو أحسن من قولنا، وفعال خير من فعالنا، فقال رسول الله - ﷺ - لثابت بن قيس بن شماس - ﵁ -، وكان خطيب رسول الله - ﷺ -: \"قم فأجبه\"، فقام فقال: الحمد لله أحمده وأستعينه وأؤمن به وأتوكل عليه، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أنَّ محمدًا عبده ورسوله، دعا المهاجرين من بني عمه أحسن الناس وجوهًا، وأعظمهم أخلاقًا (٢) فأجابوه فالحمد لله الذي جعلنا أنصاره ووزراء رسوله وعزًّا لدينه، فنحن نقاتل الناس حتى يشهدوا أن لا إله إلا الله، فمن قالها منه منا ماله ونفسه، ومن أباها قتلناه، وكان زعمه في الله علينا هينًا أقول قولي هذا وأستغفر الله للمؤمنين والمؤمنات، فقال الزبرقان (بن بدر) (٣) لشاب من شبانهم: قم يا فلان فقل: أبياتًا تذكر فيها فضلك وفضل قومك فقام الشاب فقال (٤):\n_________\n= الحصين، ولقب الزبرقان لحسن وجهه، وهو من أسماء القمر، كان أحد سادات قومه، وفد على النبي - ﷺ - في وفد بني تميم وذلك سنة تسع.\nانظر: \"الاستيعاب\" لابن عبد البر ٢/ ٥٦٠، \"أسد الغابة\" لابن الأثير ٢/ ٣٠٣، \"الإصابة\" لابن حجر ٢/ ٥٥٠.\n(١) ساقطة من (ت).\n(٢) في (ح): أحلامًا.\n(٣) ساقطة من (ح).\n(٤) ورد في بعض المراجع أنَّ الذي قال الأبيات: هو الزبرقان بن بدر نفسه. =","vol":"24","page":352},{"text":"نحن الكِرامُ فلا حَيٌّ يُعادلنا ... فينا الرؤوس وفينا تُقْسَمُ الرُّبُعُ\nونُطْعِمُ النَّاس عند القَحْطِ كلَّهُمُ ... من السَّديفِ إذا لم يُؤنسِ القَزَعُ\nإذا (١) أبَيْنَا فلَا يَأبى لنَا أحدٌ ... إنا كذلك عند الفخر نَرتفعُ (٢)\nقال: فأرسل رسول الله - ﷺ - إلى حسان بن ثابت - ﵁ -، فانطلق إليه الرسول، فقال: وما يريد مني وكنت عنده، قال: جاءت بنو تميم بشاعرهم وخطيبهم، فأمر رسول الله - ﷺ - ثابت بن قيس فأجابه\n_________\n= انظر: \"المغازي\" للواقدي ٣/ ٩٧٧، \"السيرة النبوية\" لابن هشام ٤/ ٢٠٧، \"الأغاني\" لأبي الفرج الأصفهاني ٤/ ١٥٢، \"زاد المعاد\" لابن القيم ٣/ ٥١٠، \"البداية والنهاية\" لابن كثير ٥/ ٤٢.\n(١) في (ح): إنا.\n(٢) انظر: \"المغازي\" للواقدي ٣/ ٩٧٧، ولم يذكر البيت الثالث، \"السيرة النبوية\" لابن هشام ٤/ ٢٠٨، \"الأغاني\" لأبي الفرج الأصفهاني ٤/ ١٥٤، ولم يذكر البيت الثالث، \"أسباب النزول\" للواحدي (ص ٤٠٥)، \"زاد المعاد\" لابن القيم ٣/ ٥١٠ من، \"البداية والنهاية\" لابن كثير ٥/ ٤٢.\nالربع: ربع الغنيمة وقد كانوا في الجاهلية إذا غزا بعضهم بعضًا وغنموا أخذ الرئيس ربع الغنيمة خالصًا دون أصحابه.\nالسديف: لحم السنام.\nالقزع: السحاب. \"لسان العرب\" لابن منظور ٨/ ١٠١، ٩/ ١٤٧ (ربع)، (سلف)، (قزع).","vol":"24","page":353},{"text":"وتكلم شاعرهم، فأرسل الرسول (١) إليك لتجيبه، وذكر له قول شاعرهم، قال: فجاء حسان - ﵁ -، فأمره الرسول - ﷺ - أن يجيبه، فقال: يا رسول الله مره فليسمعني ما قال: فقال: رسول الله - ﷺ -: \"أسمعه ما قلت\" فأنشده ما قال، فقال حسان:\nإنَّ الذوائب من فِهر وإخوتهم ... قد شَرَّعوا سُنَّةً للناس (٢) تُتَّبعُ\nيرضى (٣) بها كُلُّ مَنْ كَانَتْ سريرتُه ... تقوى الإله وكلُّ الخَيرِ يُصْطَنَعُ (٤)\nثم قال حسان - ﵁ -:\nنَصَرنا رسولَ الله والدينَ عنوةً ... على رغم عاتٍ من معد وحاضِر\nبضربٍ كما يزاغ المخاضُ مُشَاشةٌ ... وطعن كأفواه اللقاح المصادر\n_________\n(١) ساقطة من (ح).\n(٢) في (ت) تقديم وتأخير.\n(٣) في (ت): يزهى.\n(٤) انظر: \"المغازي\" للواقدي ٣/ ٩٧٧، \"السيرة النبوية\" لابن هشام ٤/ ٢١٠، \"الأغاني\" لأبي الفرج الأصفهاني ٤/ ١٥٥، \"زاد المعاد\" لابن القيم ٣/ ٥١١، \"البداية والنهاية\" لابن كثير ٥/ ٤٣.\nوالذوائب: جمع ذؤابة، وهي الشعر المضفور من شعر الرأس، ثم استعير للعز والشرف والمرتبة.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣٧٩ (ذأب).","vol":"24","page":354},{"text":"وسل أحدًا يوم استقلت جموعُهُم ... بضربٍ لنا مثل الليوثِ الخوادرِ\nألسنا نخوض الموت في حومة الوغى ... إذا طاب ورد الموتِ بين العساكرِ\nونضرب هام الدارعين وننتمي ... إلى حسب من جذم غسان قاهر\nفلولا حياء الله قلنا تكرُّما ... على الناس بالخيفين هل من منافر\nفأحياؤنا من خير من وطئ الحصى ... وأمواتنا من خير أهل المقابِرِ (١)\nقال: فقام الأقرع بن حابس فقال: إني والله لقد جئت لأمر ما جاء هؤلاء وإني قد قلت شعرًا فاسمعه مني (٢).\nفقال: هات، فقال (٣):\n_________\n(١) في \"أسباب النزول\" للواحدي (ص ٤٠٥ - ٤٠٦) والبيتان الثاني والثالث غير موجودين.\nعنوة: قهرا، عات: جبار، وجمعه عتاة. المخاض: الحوامل من النوق، مشاشة: أراد بالمشاش هاهنا بول النوق الحوامل، اللقاح -بكسر اللام- ذوات الألبان من النوق، واحدها لقوح ولقحة، المصادر: رجوع النوق من الورد، حومة الوغى: الحرب، هام: رأس، الدارعين: لا بسي الدروع، منافر: مفاخر ومحاكم.\n(٢) ساقطة من (ت).\n(٣) ذكر ابن هشام في \"السيرة النبوية\" ٤/ ٢١١ أنَّ القائل هو الزبرقان بن بدر، ونسبه ابن كثير في \"البداية والنهاية\" ٥/ ٤٣ إلى الزبرقان.","vol":"24","page":355},{"text":"أتيناك كيما يعرف الناس فضلنا ... وإنا رؤوسُ الناس من كل معشر\nوإن لنا المرباع في كل غارة ... إذا حالفونا عند ذكر المكارم\nوأن ليس في أرض الحجاز كدارم ... تكون بنجد أو بأرض التهايم (١)\nفقال رسول الله - ﷺ -: قم يا حسان فأجبه، فقام حسان - ﵁ - فقال:\nبني دارم لا تفخروا إنَّ فخركم ... يعود وبالًا عند ذكر المكارم\nهبلتم علينا تفخرون وأنتم ... لنا خول من بين ظئر وخادم\nفقال رسول الله - ﷺ -: \"لقد كنت غنيًّا يا أخا دارم أن يذكر منك (ما قد) (٢) ظننت أنَّ الناس قد نسوه\" (٣)، قال: فكان قول رسول الله - ﷺ - أشد عليهم من قول حسان - ﵁ -، ثم رجع حسان - ﵁ - إلى شعره، فقال:\n_________\n(١) انظر: \"السيرة النبوية\" لابن هشام ٤/ ٢١١، \"أسباب النزول\" للواحدي\n(ص ٤٠٦)، \"الأغاني\" لأبي الفرج الأصفهاني ٤/ ١٥٦، \"البداية والنهاية\" لابن\nكثير ٥/ ٤٤.\n(٢) ساقطة من (ت).\n(٣) لعله يقصد التفاخر بالآباء والأجداد والقبائل.","vol":"24","page":356},{"text":"وأفضل ما نِلتم من المجد والعُلى ... ردافتنا من بعد ذكر الأكارم (١)\nفإن كنتمُ جئتم بحقنِ دمائكم ... وأموالكم أن تُقْسَمُوا في المقَاسِمِ\nفلا تجعلوا لله ندًّا وأسلموا ... ولا تفخروا عند النبيِّ بدارم\nوإلَّا (٢) ورب البيت مالت أكُفُّنا ... على هامكم بالمرهفات الصوارِمِ (٣)\nقال: فقام الأقرع بن حابس، فقال: إنَّ محمدًا لمُؤتَّى (٤) له، والله ما أدري ما هذا الأمر، تكلم خطيبنا فكان خطيبهم أحسن قولًا، وتكلم شاعرنا فكان شاعرهم أشعر وأحسن قولًا، ثم دنا من النبي - ﷺ - فقال: أشهد أن لا إله إلا الله وأنك رسوله، فقال له النبي - ﷺ -: \"ما يضرك ما كان قبل هذا\" (٥) ثم أعطاهم رسول الله - ﷺ - وكساهم، وقد كان تخلَّف في ركابهم عمرو بن الأهتم وكان قيس بن عاصم يبغضه\n_________\n(١) في (ح): المكارم.\n(٢) في (ت): فلا.\n(٣) انظر: \"ديوان حسان بن ثابت\" (٢٢٩ هـ)، \"السيرة النبوية\" لابن هشام ٤/ ٢١٢، \"أسباب النزول\" للواحدي (ص ٤٠٦)، \"البداية والنهاية\" لابن كثير ٥/ ٤٤، \"شرح الديوان\" لعبد الرحمن البرقوقي (٤٣٦).\nالمرهفات الصوارم: السيوف القاطعة.\n(٤) مُؤَتَّى: معطى. انظر: \"لسان العرب\" لابن منظور ١٤/ ١٧ (أتي).\n(٥) كأنه يعني بذلك الإسلام يجب ما قبله.","vol":"24","page":357},{"text":"لحداثة سنه فأعطاه رسول الله - ﷺمثل ما أعطى القوم، فأزرى به قيس، وقال فيه أبيات شعر، وارتفعت الأصوات، وكثر اللغط عند رسول الله - ﷺ - فأنزل الله تعالى ذكره: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ﴾ إلى قوله: ﴿وَأَجْرٌ عَظِيمٌ﴾ (١) يعني: جزاءً وافرًا، وهو الجنة.\n\n<span data-type=\"title\" id=toc-5025>٤ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ﴾\nيعني: أعراب تميم، حيث نادوا: يا محمد أخرج إلينا، فإن مدحنا زين، وذمنا شين، قاله قتادة (٢).\nوقال ابن عباس - ﵄ -: بعث رسول الله - ﷺ - سرية إلى حي من بني العنبر (٣) وأمَّر عليهم عيينة بن حصن الفزاري فلما علموا أنه توجه\n_________\n(١) [٢٧٩٨] الحكم على الإسناد:\nالحديث موضوع، لأنَّ فيه معلي بن عبد الرحمن متهم بالوضع.\nالتخريج:\nوقد أخرجه الواقدي في \"المغازي\" ٣/ ٩٧٣ من طريق آخر مطولًا، وذكره ابن هشام في \"السيرة النبوية\" ٤/ ٢٠٥٦ بدون سند، وأخرجه ابن سعد في \"الطبقات الكبرى\" ١/ ٢٩٣ - ٢٩٤ من طريق الواقدي، وأورده ابن القيم بدون سند في \"زاد المعاد\" ٣/ ٥١٠، وأخرجه ابن إسحاق وابن مردويه عن ابن عباس مختصرًا كما في \"الدر المنثور\" ٦/ ٩٠.\n(٢) أورده الطبري في \"جامع البيان\" ٢٦/ ٢٢ ابلفظ قريب من هذا، وابن كثير في \"تفسير القرآن العظيم\" ١٣/ ١٤٣، والسيوطي في \"الدر المنثور\" ٦/ ٨٩ - ٩٠.\n(٣) في (ت): العُسّ، والصواب العنبر، وبنو العنبر: جماعة من بني تميم، ينسبون إلى العنبر بن عمرو بن تميم ابن مضر بن نزار.\nانظر: \"الأنساب\" للسمعاني ٤/ ٢٤٥.","vol":"24","page":358},{"text":"نحوهم هربوا، وتركوا عيالهم، فسباهم عيينة، وقدم بهم على رسول الله - ﷺ - فجاءه (١) بعد ذلك رجالهم يفدون الذراري، فقدموا وقت الظهيرة، ووافقوا رسول الله - ﷺ - قائلًا في أهله: فلما رأتهم الذراري جهشوا (٢) إلى آبائهم يبكون، وكان (٣) لكل امرأة من نساء رسول الله - ﷺ - بيت وحجرة، فعجلوا أن يخرج إليهم رسول الله - ﷺ - وجعلوا ينادون: يا محمد اخرج إلينا. حتى أيقظوه من نومه، فخرج إليهم (رسول الله - ﷺ -) (٤) فقالوا: يا محمد فادنا عيالنا، فنزل جبريل ﵇، فقال: يا محمد، إنَّ الله ﷿ يأمرك أن تجعل بينك وبينهم رجلًا، فقال لهم رسول الله - ﷺ -: \"أترضون أن يكون بيني وبينكم سبرة بن عمرو وهو على دينكم؟ \" قالوا: نعم: قال سبرة: أنا لا أحكم بينهم وعمي شاهد، وهو الأعور بن بشامة، فرضوا به، فقال الأعور: أرى أن يفادى نصفهم ويعتق نصفهم، فقال النبي - ﷺ -: \"قد رضيت\" ففادى نصفهم، وأعتق نصفهم، فقال رسول الله - ﷺ -: \"من كان عليه محرر من ولد إسماعيل فليعتق منهم\" وأنزل ﷿: ﴿إِنَّ الَّذِينَ يُنَادُونَكَ﴾ الآية (٥) وقال زيد بن أرقم - ﵁ -: جاء نساء من\n_________\n(١) في (ت): فجاء.\n(٢) في (ح): أجهشوا، وكلاهما بمعنى واحد.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٢٧٦ (جهش).\n(٣) في (ت): وقال.\n(٤) ساقطة من (ت).\n(٥) أخرج ابن شاهين عن ابن عباس بمثله. انظر: \"الإصابة\" لابن حجر ١/ ٩٥.","vol":"24","page":359},{"text":"العرب إلى النبي - ﷺ - فقال بعضهم لبعض: انطلقوا بنا إلى هذا الرجل، فإن يكن نبيًّا، فنحن أسعد الناس به، وإن يكن ملكًا، نعش في جناحه (١) فجاؤوا إلى حجرة النبي - ﷺ -، فجعلوا ينادونه: يا محمد، يا محمد، فأنزل الله تعالى: ﴿إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ﴾ (٢) وهو جمع الحُجَر، والحُجَر جمع الحُجرة، فهو جمع الجمع (٣) وفيه لغتان: فتح الجيم وهي قراءة أبي جعفر كقول الشاعر (٤):\nولما رأونا باديا رُكبَاتُنا ... على موطن لا تخلط الجِدَّ بالهَزْلِ\n(وضمه هي قراءة الباقين (٥) والضم أجود) (٦)، كقول الشاعر (٧):\n_________\n(١) في (ح) إشارة إلى الحاشية كتب جنابة قلت: ربما كان اللفظ في الحاشية تفسيرًا لكلمة جناحه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٦/ ١٢١، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٠٢، والطبراني في \"المعجم الكبير\" ٥/ ٢١٠ - ٢١١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٨٩ لابن راهويه ومسدد وأبي يعلى، ولم أجده.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ٣٣، \"لسان العرب\" لابن منظور ٤/ ١٦٨ (حجر).\n(٤) لم أجد البيت، والشاهد في قوله: ركباتُنا فجمعها رُكبَات وزن حُجرات فكأنه يقصد بها الشاهد.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٧٠، \"تحبير التيسير\" لابن الجزري (ص ١٨٢).\n(٦) في (ح): والضمة أجود وهي قراءة الباقين.\n(٧) هو رجل من الحبطات من بني عمرو بن تميم وهم بنو الحارث، وذلك أنَّ رجلًا منهم خطب امرأة من قبيلة الفرزدق وهم بنو دارم بن مالك بن حنظلة بن مالك بن زيد بن مناة بن تميم، فقال الفرزدق: =","vol":"24","page":360},{"text":"أما كان عبادًا كفيًّا كدارم (١) ... بلى ولأبْياتٍ بها الحُجُرَات (٢)\nيعني بلى، ولبني هاشم.\n﴿أَكْثَرُهُمْ﴾ جهال (٣) ﴿لَا يَعْقِلُونَ﴾.\n_________\n= بنو مسمع أكفاؤهم آل دارم ... ولا يدرك الغايات إلَّا جيادها\nوتنكح في أكفائها الحبطات ... ولا تستطيع الجلة البكرات\nفأجابه الشاعر بهذا.\n\"الكامل\" للمبرد ١/ ٣٨٠، \"الديوان\" ١/ ١٧٩.\n(١) والصواب لدارم.\n(٢) عبادًا: عباد بن الحصين بن يزيد بن عمرو الحبطي التميمي.\nانظر: \"الكامل\" للمبرد ١/ ٣٨٠، \"الديوان\" ١/ ١٧٩.\n(٣) انظر: \"جامع البيان\" ٢٦/ ١٢١.","vol":"24","page":361},{"text":"<span data-type=\"title\" id=toc-5026>٥ </span>- ﴿وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّى تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَهُمْ﴾\nلأنك كنت تعتقهم جميعًا، وتطلقهم بلا فداء.\n﴿وَاللَّهُ غَفُورٌ رَحِيمٌ﴾.\n[٢٧٩٩] أخبرنا الحسين بن فنجويه (١)، قال: حدثنا عبد الله بن يوسف (٢)، قال: حدثنا أحمد بن عيسى بن السكين البَلَدي (٣)، قال: حدثني هاشم بن القاسم الحراني (٤)، قال: حدثني يعلي بن الأشدق (٥)، قال: حدثني سعد (٦) بن عبد الله - ﵁ - (٧) أنَّ النبي - ﷺ - سئل عن قول الله ﷿: ﴿إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ﴾ الآية، قال: \"هم الجفاة من بني تميم، لولا أنهم من أشد الناس قتالًا للأعور الدجال لدعوت الله عليهم أن يهلكهم\" (٨).\n_________\n(١) ثقة، صدوق كثير الرواية للمناكير.\n(٢) عبد الله بن يوسف بن أحمد بن مالك، لم أجده.\n(٣) ثقة.\n(٤) هاشم بن القاسم بن شيبة القرشي، صدوق تغير.\n(٥) أبو الهيثم العقيلي الجزري الحراني، كذاب.\n(٦) في (ح): سعيد. وهو خطأ.\n(٧) سعد بن عبد الله مجهول، روى عنه يعلي بن الأشدق وذكروا له هذا الحديث.\nانظر: \"أسد الغابة\" لابن الأثير ٢/ ٤٤٤، \"الإصابة\" لابن حجر ٣/ ٦٧.\n(٨) [٢٧٩٩] الحكم على الإسناد:\nإسناده ضعيف جدًّا، لضعف يعلي بن الأشدق، وشيخه مجهول.\nالتخريج:\nأخرجه ابن منده وأبو نعيم وابن مردويه كلهم من طريق يعلي بن الأشدق. انظر: \"أسد الغابة\" لابن الأثير ٢/ ٤٤، \"الدر المنثور\" للسيوطي ٦/ ٩٠.","vol":"24","page":362},{"text":"<span data-type=\"title\" id=toc-5027>٦ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ﴾\nنزلت في الوليد بن عقبة بن أبي مُعيط بعثه رسول الله - ﷺ - إلى بني المصطلق (١) بعد الوَقعة مُصدّقًا (٢) وكان بينه وبينهم عداوة في الجاهلية، فلما سمع به القوم تلقوه تعظيمًا لأمر رسول الله - ﷺ - ولرسوله، فحدثه الشيطان أنهم يريدون قتله، فهابهم، فرجع من الطريق إلى رسول الله - ﷺ -، وقال: إنَّ بني المصطلق قد منعوا صدقاتهم، وأرادوا قتلي، فغضب رسول الله - ﷺ -، وهمَّ أن يغزوهم، فبلغ القوم رجوعه فأتوا رسول الله - ﷺ -، وقالوا: يا رسول الله سمعنا برسولك، فخرجنا نتلقاه ونكرمه، ونؤدي إليه ما قبلنا من حق الله ﷿، فبدا له في الرجوع، فخشينا أن يكون إنما رده من الطريق كتاب جاءه منك لغضب غضبته علينا، وإنا نعوذ بالله من غضبه وغضب رسوله، فاتهمهم رسول الله - ﷺ -، وبعث خالد بن الوليد - ﵁ - إليهم، خفية في عسكر، وأمره أن يخفي عليهم قدومه، وقال له: انظر فإن رأيت منهم ما يدل على إيمانهم، فخذ منهم زكاة أموالهم، وإن لم تر ذلك منهم فاستعمل فيهم ما يستعمل في الكفار، ففعل ذلك خالد - ﵁ -، ووافاهم، فسمع منهم أذان صلاتي\n_________\n(١) بنو المصطلق: نسبة إلى سعد بن عمرو، وسعد هو المصطلق.\nانظر: \"الأنساب\" للسمعاني ٥/ ٣١٢.\n(٢) هو الذي يقبض الصدقات ويجمعها، يقال صدَّقهم يُصدِّقهم فهو مصدِّق.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٨، \"لسان العرب\" لابن منظور ١٠/ ١٩٧ (صدق).","vol":"24","page":363},{"text":"المغرب والعشاء، فأخذ صدقاتهم، ولم ير منهم شيئًا (١) إلَّا الطاعة والخير، فانصرف خالد - ﵁ - إلى رسول الله - ﷺ -، وأخبره الخبر، فأنزل الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ﴾ (٢) يعني الوليد بن عقبة بن أبي مُعَيْط، سماه الله ﷿ فاسقًا، نظيرها قوله تعالى: ﴿أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا لَا يَسْتَوُونَ (١٨)﴾ (٣) قال سهل بن عبد الله وابن زيد: الفاسق: الكذاب (٤).\nوقال (٥) أبو الحسين الورَّاق: هو المعلن بالذنب (٦) وقال ابن الطاهر: الفاسق: الذي لا يستحي من الله ﷿ (٧).\n﴿بِنَبَإٍ﴾ بخبر.\n﴿فَتَبَيَّنُوا أَنْ تُصِيبُوا﴾ كي لا تصيبوا بالقتل والقتال\n﴿قَوْمًا﴾ برآء ﴿بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ﴾.\n_________\n(١) من (ح).\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٣١ عن قتادة مختصرًا، والطبري في \"جامع البيان\" ٢٦/ ١٢٤، عن قتادة، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٩٣ لعبد بن حميد من طريق قتادة.\n(٣) السجدة: ١٨.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣١٢.\n(٥) ليست في (ح).\n(٦) انظر: \"حقائق التفسير\" للسلمي (٣١٠/ ب)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣١٢.\n(٧) انظر: \"حقائق التفسير\" للسلمي (٣١٠/ ب).","vol":"24","page":364},{"text":"<span data-type=\"title\" id=toc-5028>٧ </span>- قوله ﷿ ﴿وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ﴾\nفاتقوا الله (١) أن تقولوا الباطل، وتفتروا الكذب، فإنَّ الله ﷿ يخبره أنباءكم، وُيعرِّفه أحوالكم، فتفتضحوا (٢).\n﴿لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ﴾ فيحكم برأيكم، ويقبل قولكم.\n﴿لَعَنِتُّمْ﴾ لأثمتم وهلكتم (٣).\n﴿وَلَكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ﴾ فأنتم تطيعون رسول الله وتأتمون به، فيقيكم الله بذلك العنت.\n﴿وَزَيَّنَهُ﴾ وحسَّنه.\n﴿فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ﴾ ثم انتقل من الخطاب إلى الخبر، فقال عزَّ من قائل: ﴿أُولَئِكَ هُمُ الرَّاشِدُونَ﴾ نظيرها قوله تعالى: ﴿وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَئِكَ هُمُ الْمُضْعِفُونَ﴾ (٤).\nوقال النابغة:\n_________\n(١) ليست في (ت).\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٢٥.\n(٣) ذكر الطبري في \"جامع البيان\" ٢٦/ ١٢٥ أنَّ العنت يقصد به الشدة والمشقة، وكلاهما صحيح، فقد قال ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٣/ ٢٠٦: العنت: المشقة والفساد، والهلاك، والإثم والغلط، والخطأ، والزنا، كل ذلك جاء، وأطلق العنت عليه.\nوقال ابن منظور في \"لسان العرب\" ٢/ ٦١ (عنت): العنت دخول المشقة على الإنسان، ولقاء الشدة والعنت: الهلاك والإثم.\n(٤) الروم: ٣٩.","vol":"24","page":365},{"text":"يا دار مية بالعلياء فالسَّنَدِ ... أقوت وطال عليها سالف الأبد (١)\n\n<span data-type=\"title\" id=toc-5029>٨ </span>- ﴿فَضْلًا﴾ أي: كان هذا فضلًا ﴿مِنَ اللَّهِ وَنِعْمَةً وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-5030>٩ </span>- قوله ﷿ ﴿وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾\nقال أكثر المفسرين (٢): وقف رسول الله - ﷺ - ذات يوم على مجلس من مجالس الأنصار، وهو على حماره، فبال حماره، فأمسك عبد الله ابن أبي بأنفه، وقال: إليك عنا بحمارك، فقد آذانا نتنه (٣).\nفقال عبد الله بن رواحة - ﵁ -: والله لحمار رسول الله - ﷺ - أطيب ريحًا منك، فغضب لعبد الله بن أُبي رجل من قومه (وغضب لعبد الله ابن رواحة رجل من قومه) (٤)، (فغضب لكل واحد منهما رجال من قومه و) (٥) أصحابه، حتى استبوا، وتجالدوا بالأيدي والجريد\n_________\n(١) انظر: \"الديوان\" (ص ٣٠)، \"الأغاني\" لأبي الفرج الأصفهاني ١١/ ٣٤، \"شرح القصائد المشهورات\" لابن نحاس ٢/ ١٥٧، \"شرح المعلقات السبع\" للزوزني (٢٩٢).\nالعلياء: المرتفع من الأرض، السند: سند الجبل وهو ارتفاعه حيث يسند فيه، أي: يصعد، أقوت: خلت من أهلها.\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٢٨ - ١٢٩، \"الوسيط\" للواحدي ٤/ ١٥٣، \"معالم التنزيل\" للبغوي ٧/ ٣٤٠.\n(٣) النتن: الرائحة الكريهة، \"لسان العرب\" لابن منظور (نتن) ١٣/ ٤٢٦، \"القاموس المحيط\" للفيروزآبادي (١٥٩٦).\n(٤) ليست في (ت).\n(٥) ما بين القوسين ساقط من (ح).","vol":"24","page":366},{"text":"والنِّعال، ولم يقدر رسول الله - ﷺ - على إمساكهم (١) فأنزل الله ﷿ هذِه الآية (٢) فلما نزلت قرأها رسول الله - ﷺ - عليهم (٣) فاصطلحوا، وكف بعضهم عن بعض، وأقبل بشير بن النعمان الأنصاري - ﵄ - مشتملًا على سيفه، فوجدهم قد اصطلحوا فقال عبد الله بن أُبي: أعليَّ تشتمل بالسيف يا بشير، قال: نعم، والذي أحلف به، لو جئت قبل أن تصطلحوا لضربتك حتى أقتلك، فأنشأ عبد الله بن أُبي يقول:\nمتى ما يَكُنْ مولاك خصمُك جاهد ... تُظلمْ (٤) ويصْرَعْكَ الذين تُصارعُ (٥)\nوقال قتادة: نزلت في رجلين من الأنصار، كانت بينهما مدارأة (٦) في حق بينهما، فقال أحدهما للآخر: لآخذن حقي منك عنوة لكثرة عشيرتك، وأنَّ الآخر دعاه ليحاكمه إلى النبي - ﷺ - فأبى أن يتبعه،\n_________\n(١) في (ت): إمساكه، والمثبت من (ح)، وهو الصواب.\n(٢) أخرجه البخاري كتاب الصلح، باب ما جاء في الإصلاح، من طريق معتمر عن أبيه، عن أنس - ﵁ - بنحوه (٢٦٩١)، ومسلم كتاب الجهاد، باب دعاء النبي - ﷺ - وصبره على أذى المنافقين (١٧٩٨).\n(٣) ليست في (ت).\n(٤) في (ح): تضام.\n(٥) انظر: \"السيرة النبوية\" لابن هشام ٢/ ٢٣٧، \"جامع البيان\" للطبري ٢٦/ ١٢٩ - ١٣٠.\n(٦) دارأت الرجل: إذا دافعته.\n\"لسان العرب\" لابن منظور ١٤/ ٢٥٥ (درأ).","vol":"24","page":367},{"text":"فلم يزل الأمر بينهما حتى تدافعا (١) حتى تناول بعضهم بعضًا بالأيدي والنعال، ولم يكن قتال بالسيوف (٢).\nوروى محمد بن الفضيل عن الكلبي أنها نزلت في حرب سمير (٣) وحاطب وكان سمير قتل حاطبًا، فجعل الأوس والخزرج يقتتلون، إلى أن أتاهم النبي - ﷺ - فأنزل الله ﷿ هذِه الآية، وأمر نبيه والمؤمنين أن يصلحوا بينهم (٤) وروى سفيان عن السدي، قال: كانت امرأة من الأنصار يقال لها أم زيد تحت رجل (٥) وكان بينه وبين زوجها خشونة (٦) فرقي بها إلى علِّية (٧) وحبسها فيه، فبلغ ذلك قومها، فجاؤوا وجاء قومه، فاقتتلوا بالأيدي والنعال، فأنزل الله ﷿: ﴿وَإِنْ\n_________\n(١) في (ت): تدافعوا.\n(٢) انظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ٢٣٢، \"جامع البيان\" للطبري ٢٦/ ١٢٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣١٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٩٥ لعبد بن حميد وابن المنذر عن قتادة.\n(٣) كانت حرب بين سمير وحاطب نحو مائة سنة، وسمير: رجل من الأوس من بني عمرو بن عوف، وقد قتل رجلًا من الخزرج يقال له كعب بن العجلان.\nانظر: \"الكامل\" لابن عدي ١/ ٤٠٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣١٦، \"الكامل\" لابن عدي ١/ ٤١١.\n(٥) ورد في \"تفسير القرآن العظيم\" لابن أبي حاتم أنَّ اسمه عمران ١٠/ ٣٣٠٤، وانظر: \"الدر المنثور\" للسيوطي ٦/ ٩٥.\n(٦) في (ت): شيء.\n(٧) العُلية -بضم العين وفتحها-، هي الغرفة وجمعها علالي.\nانظر: \"الاشتقاق\" لابن دريد (٥٥)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٩٥، \"لسان العرب\" لابن منظور ١٥/ ٨٦ (على).","vol":"24","page":368},{"text":"طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا﴾ (١).\n﴿فَأَصْلِحُوا بَيْنَهُمَا﴾ بالدعاء (٢) إلى حكم كتاب الله ﷿ والرضا بما فيه لهما وعليهما.\n﴿فَإِنْ بَغَتْ﴾ تعدت. ﴿إِحْدَاهُمَا عَلَى الْأُخْرَى﴾ وأبت الإجابة إلى حكم كتاب الله ﷿ (لها وعليها) (٣).\n﴿فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ﴾ ترجع (٤). ﴿إِلَى أَمْرِ اللَّهِ﴾ في كتابه الذي جعله عدلًا بين خلقه.\n﴿فَإِنْ فَاءَتْ﴾ رجعت إلى الحق ﴿فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ﴾ بحملهما على الإنصاف، والرضا بحكم الله ﷿ وهو العدل (٥) ﴿وَأَقْسِطُوا﴾ واعدلوا، ﴿إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ﴾.\n\n<span data-type=\"title\" id=toc-5031>١٠ </span>- ﴿إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ﴾ في الدين، والولاية.\n﴿فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ﴾ إذا اختلفا واقتتلا، وقرأ ابن سيرين ويعقوب: (بين إخوتكم) بالتاء على الجمع (٦) وقرأ الحسن:\n_________\n(١) أورده الطبري في \"جامع البيان\" ٢٦/ ١٢٨ عن السدي، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٠٤، والسيوطي في \"الدر المنثور\" ٦/ ٩٥.\n(٢) في (ح): أي: بالدعاء.\n(٣) في (ت): له وعليه.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ٣٥.\n(٥) في (ت): بالعدل.\n(٦) انظر: \"التذكرة\" لابن غلبون (ص ٥٦٢)، \"التلخيص في القراءات الثمان\" لأبي معشر الطبري (ص ٤١٥)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٦٣، \"النشر =","vol":"24","page":369},{"text":"﴿أَخَوَنِكُمْ﴾ بالألف والنون (١).\n﴿وَاتَّقُوا اللَّهَ﴾ فلا تعصوه، ولا تخالفوا أمره.\n﴿لَعَلَّكُمْ تُرْحَمُونَ﴾ قال أبو عثمان الحيري (٢) ﵀: أخوة الدين أثبت من أخوة النسب، فإنَّ أخوة النسب تنقطع بمخالفة الدين، وأخوة الدين لا تنقطع بمخالفة النسب (٣).\nوسئل الجنيد ﵀ عن الأخ؟ فقال: هو أنت في الحقيقة، إلَّا أنه غيرك في الشخص (٤).\n_________\n= في القراءات العشر\" لابن الجزري ٢/ ٣٧٦، وذكر الطبري والشوكاني والخازن أنَّ ابن سيرين قرأ إخوانكم بالنون ولم يخالف إلَّا القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٣٢٣.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٢٣، \"البحر المحيط\" لأبي حيان ٨/ ١١١، \"القراءات الشاذة\" لعبد الفتاح القاضي (ص ٨٤).\n(٢) انظر: \"حقائق التفسير\" للسلمي (٣٠٩/ أ)، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٣٢٣، ولم ينسبه.\n(٣) وقع في الجزء العلوي من المخطوط ما هو نصه: أخبرنا محمد بن إبراهيم بن محمد بن يحيى، حدثنا أبو أحمد الحسن بن علي بن يحيى التميمي، حدثنا محمد بن إسحاق الثقفي، حدثنا قتيبة، حدثنا الليث عن عقيل، عن الزهري، عن سالم، عن أبيه أنَّ رسول الله - ﷺ - قال: \"المسلم أخو المسلم لا يظلمه ولا يشتمه، من كان في حاجة أخيه كان الله في حاجته، ومن فرج عن أخيه كربة فرَّج الله عنه كربة من كرب يوم القيامة ومن ستر مسلمًا ستره الله يوم القيامة\" رواه البخاري كتاب المظالم، باب لا يظلم المسلم المسلم ... (٢٤٤٢)، عن يحيى بن بكير، ورواه مسلم كتاب البر والصلة، باب تحريم الظلم (٢٥٨٠)، عن قتيبة كلاهما عن الليث ..، والواحدي في \"الوسيط\" ٤/ ١٥٤.\n(٤) \"حقائق التفسير\" للسلمي (٣٠٩/ أ).","vol":"24","page":370},{"text":"[٢٨٠٠] أخبرني ابن فنجويه (١) ﵀، قال: حدثنا عمر بن الخطاب (٢)، قال: حدثنا محمد بن إسحاق المسوحي (٣)، قال: حدثنا عمرو بن علي (٤)، قال: حدثنا أبو عاصم (٥)، قال: حدثنا إسماعيل بن رافع (٦)، عن سعيد بن أبي سعيد (٧)، عن أبي هريرة - ﵁ -، قال: قال رسول الله - ﷺ -: \"المسلم أخو المسلم لا يظلمه ولا يعيبه ولا يخذله ولا يتطاول عليه في البنيان، فيستر عنه الريح إلَّا بإذنه ولا يؤذيه بقُتار (٨) قدره إلَّا أن يغرف له، ولا يشتري لبنيه الفاكهة فيخرجون بها إلى صبيان جاره، ولا يطعمونهم منها\" قال رسول الله - ﷺ -: \"احفظوا ولا يحفظه منكم إلَّا قليل\" (٩).\n_________\n(١) الحسين الدينوري، ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) صدوق.\n(٤) في (ح): عاصم وهو خطأ، وإنما هو عمرو بن علي بن بحر الصيرفي، ثقة حافظ.\n(٥) الضَّحَّاك بن مَخْلد، أبو عاصم النَّبيل، ثقة، ثبت.\n(٦) إسماعيل بن رافع بن عُويمر الأنصاري، ضعيف الحفظ.\n(٧) سعيد بن أبي سعيد: كَيْسان المَقْبري، أبو سعد المدني، ثقة.\n(٨) القُتار: ريح القدر.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٧١ (قتر).\n(٩) [٢٨٠٠] الحكم على الإسناد:\nضعيف لضعف إسماعيل بن رافع، وفيه من لم أجده.\nالتخريج:\nأورده الزمخشري بدون سند، وقد ضعفه ابن حجر، وأخرج الشيخان أول الحديث من وجه آخر، من طريق عبد الله بن عمر - ﵄ -، قال: قال رسول الله - ﷺ -: =","vol":"24","page":371},{"text":"وفي هاتين الآيتين دليل على أنَّ البغي لا يزيل اسم الإيمان، لأنَّ الله ﷿ سماهم إخوةً مؤمنين، مع كونهم باغين عاصين، يدل عليه ما روى الحارث الأعور أنَّ علي بن أبي طالب - ﵁ - سئل -وهو القدوة- في قتال أهل البغي عن أهل الجمل وصفين، أمشركون هم؟ فقال: لا، من الشرك فروا، فقيل: أفهم منافقون (١) فقال: لا، إنَّ (٢) المنافقين لا يذكرون الله إلا قليلًا، قيل: فما حالهم؟ قال: إخواننا بغوا علينا (٣).\n[٢٨٠١] وقد أخبرني ابن فنجويه (٤)، قال: حدثنا ابن شنبة (٥)، قال: حدثنا أحمد بن الحسن بن عبد الجبار الصوفي (٦)، قال: حدثنا أبو نصر التمار (٧)، قال: حدثنا كوثر (٨)،\n_________\n= \"المسلم أخو المسلم، لا يظلمه ولا يسلمه، ومن كان في حاجة أخيه .. \" إلى آخر الحديث البخاري، كتاب المظالم، باب لا يظلم المسلم المسلم (٢٤٤٢)، مسلم كتاب البر والصلة، باب تحريم الظلم (٢٥٨٠)، \"الكشاف\" للزمخشري ٤/ ٣٦٦، \"الكاف الشاف\" لابن حجر ٤/ ٣٦٦.\n(١) في (ح): أهم منافقون.\n(٢) في (ت): لأن.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٢٣، \"لباب التأويل\" للخازن ٦/ ١٨٧.\n(٤) الحسين الدينوري، ثقة صدوق، كثير الرواية للمناكير.\n(٥) عبيد الله بن محمد بن شنبة، لم يذكر بجرح أو تعديل.\n(٦) أبو عبد الله البغدادي، ثقة.\n(٧) عبد الملك بن عبد العزيز القُشيري، ثقة.\n(٨) كوثر بن حَكيم، أبو مَخْلد الحلبي، نزل حلب، قال أحمد بن حنبل: ليس يسوى =","vol":"24","page":372},{"text":"عن نافع (١)، عن ابن عمر - ﵁ - أنَّ النبي - ﷺ - قال: \"يابن أم عبد، هل تدري كيف حكم الله فيمن بغى من هذِه الأمة؟ \" قال: الله ورسوله أعلم، قال: \"لا يجهز على جريحها، ولا يقتل أسيرها، ولا يطلب هاربها، ولا يقسم فيئها\" (٢).\nوسئل محمد بن كعب القرظي عن هاتين الآيتين، فقال: جعل النبي - ﷺ - أجر المصلح بين الناس كأجر المجاهد عند البأس.\nوقال بكر بن عبد الله: امش ميلًا وعد مريضًا، امش ميلين وأصلح بين اثنين، امش ثلاثة أميال وزر أخًا في الله (٣).\n_________\n= حديثه شيئًا أحاديثه بواطيل، وقال الدارقطني: متروك، وضعفه أبو زرعة وأبو حاتم.\nوقال البخاري: منكر الحديث انظر: \"التاريخ الكبير\" للبخاري ٧/ ٢٤٤، \"العلل\" لابن أبي حاتم ٢/ ١١٦، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٧٦، \"الكامل\" لابن عدي ٦/ ٧٦، \"ميزان الاعتدال\" للذهبي ٥/ ٥٠٤، \"لسان الميزان\" لابن حجر ٤/ ٥٨٩.\n(١) نافع، أبو عبد الله المدني، مولى ابن عمر، ثقة ثبت فقيه، مشهور.\n(٢) [٢٨٠١] الحكم على الإسناد:\nضعيف جدًّا لضعف كوثر.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٢/ ٨٦١ من رواية كوثر.\n(٣) ذكر المزي هذا القول ونسبه إلى حسان بن عطية المحاربي.\nانظر: \"تهذيب الكمال\" للمزي ٤/ ٢٦٤.","vol":"24","page":373},{"text":"<span data-type=\"title\" id=toc-5032>١١ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ﴾\nقال ابن عباس: نزلت الآية في ثابت بن قيس بن شماس - ﵁ -، وذلك أنه كان في أذنه وقر، فكان إذا أتى رسول الله - ﷺ - وقد سبقوه بالمجلس، أوسعوا له حتى يجلس إلى جنبه، فيسمع ما يقول: فأقبل ذات يوم وقد فاتته من صلاة الفجر ركعة مع رسول الله - ﷺ -؛ فلما انصرف النبي - ﷺ - من الصلاة؛ أخذ أصحابه مجالسهم منه، فضن كل رجل منهم بمجلسه، فلا يكاد يوسع أحدٌ لأحدٍ، فكان الرجل إذا جاء فلم (١) يجد مجلسًا قام قائمًا كما هو، فلما فرغ ثابت كان الصلاة وقام منها، أقبل نحو رسول الله - ﷺ -، فجعل يتخطى رقاب الناس ويقول: تفسحوا تفسحوا، فجعلوا يتفسحون له (٢) حتى انتهى إلى رسول الله - ﷺ - وبينه وبينه رجل، فقال له: تفسح، فقال له الرجل: قد أصبت مجلسًا فاجلس، فجلس ثابت - ﵁ - من خلفه مغضبًا، فلما انجلت الظلمة، غمز ثابت الرجل وقال: من هذا؟ قال: أنا فلان، فقال له ثابت - ﵁ -: ابن فُلانة! ذكر أُمًّا له كان يُعيَّر بها في الجاهلية، فنكَّس الرجل رأسه، واستحى، فأنزل الله ﷿ هذِه الآية (٣).\n_________\n(١) في (ح): فلا.\n(٢) من (ح).\n(٣) أورده الواحدي في \"أسباب النزول\" (ص ٤٠٩) من غير إسناد، والبغوي في \"معالم التنزيل\" ٧/ ٣٤٢ مرسلًا عن ابن عباس، وينظر: \"لباب التأويل\" للخازن ٦/ ١٨٨.","vol":"24","page":374},{"text":"وقال الضحاك: نزلت في وفد تميم -الذين ذكرناهم في صدر السورة- استهزؤوا (١) بفقراء أصحاب رسول الله - ﷺ -، مثل عمار وخباب وبلال وصهيب وسلمان وسالم مولى أبي حذيفة - ﵃ -، لما رأوا من رثاثة حالهم، فأنزل الله ﷿ في الذين آمنوا منهم: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ﴾ (٢) أي: رجال من رجال، والقوم اسم يجمع الرجال والنساء، وقد يختص بجمع الرجال (٣) كقول زهير:\nوما أدري وسوف إخالُ أدري ... أَقَوْمٌ آلُ حِصْنٍ من (٤) نساء (٥)\n﴿عَسَى أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلَا نِسَاءٌ مِنْ نِسَاءٍ عَسَى أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ﴾.\nنزلت في امرأتين من أزواج النبي - ﷺ - سخرتا من أم سلمة - ﵂ -، وذلك أنها ربطت حقويها (٦) بسَبِيبة (٧) وهي ثوب أبيض، ومثلها\n_________\n(١) في (ت): استهزاء.\n(٢) أورده ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٠٤ من طريق مقاتل، والسيوطي في \"الدر المنثور\" ٦/ ٩٦ - ٩٧، وأورده الخازن في \"لباب التأويل\" ٦/ ١٨٨ عن الضحاك.\n(٣) انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٢٤، \"لسان العرب\" لابن منظور ١٢/ ٥٠٥ (قوم).\n(٤) في (ح): أم.\n(٥) \"الديوان\" (ص ٢٨)، وفي \"شرح الديوان\" (ص ٨١)، \"لسان العرب\" لابن منظور ١٢/ ٥٠٥ (قوم).\n(٦) الحقو: الخصر ومشد الإزار من الجنب. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤١٧، \"لسان العرب\" لابن منظور ١٤/ ١٨٩ (حقا).\n(٧) السبِيبة: شُقَّة من الثياب أي نوع كان، وقيل: هي من الكتان. =","vol":"24","page":375},{"text":"السب، وسدلت طرفها خلفها، فكانت تجره، فقالت عائشة - ﵂ - لحفصة - ﵂ -: انظري ما تجر خلفها، كأنه لسان كلب، فهذا كان سخريتهما (١).\nوقال أنس - ﵁ -: نزلت في نساء رسول الله - ﷺ -، عيَّرن (٢) أم سلمة - ﵂ - بالقصر (٣).\nويقال: نزلت في عائشة - ﵂ -، أشارت بيدها في أم سلمة أنها قصيرة (٤).\nوروى عكرمة عن ابن عباس - ﵄ -، أنَّ صفية بنت حيي بن أخطب - ﵂ -، أتت رسول الله - ﷺ - فقالت: إنَّ النساء يعيرنني، ويقلن: يا يهودية بنت يهوديَّين، فقال رسول الله - ﷺ -: \"هلا قلت: إنَّ أبي هارون، وإنَّ عمي موسى، وإنَّ زوجي محمد\" فأنزل الله ﷿ هذِه الآية (٥).\n_________\n= انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٢٩، \"لسان العرب\" لابن منظور ١/ ٤٥٦ (سبب).\n(١) أورده الواحدي في \"أسباب النزول\" (ص ٤٠٩)، والزمخشري في \"الكشاف\" ٤/ ٣٧٠ عن ابن عباس - ﵄ -، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٣٢٦ ولم أجده مسندًا.\n(٢) في (ت): عيرت.\n(٣) أورده الواحدي، في \"أسباب النزول\" (ص ٤٠٩)، والزمخشري عن أنس - ﵁ - ولم أجده مسندًا، \"الكشاف\" ٤/ ٣٧٠، والقرطبي في \"الجامع لأحكام القرآن\" عن أنس - ﵁ - ولم أجده مسندًا.\n(٤) أخرجه الإمام أحمد في \"المسند\" ٦/ ١٣٦ (٢٥٠٤٩)، من طريق علي بن الأقمر عن أبي حذيفة بنحوه، دون ذكر أم سلمة.\n(٥) أخرجه الترمذي كتاب المناقب، باب فضل أزواج النبي - ﷺ - (٣٨٩٢)، من رواية =","vol":"24","page":376},{"text":"﴿وَلَا تَلْمِزُوا أَنْفُسَكُمْ﴾ أي: لا يعيب بعضكم بعضًا، ولا يطعن بعضكم على بعض (١) وقيل: اللمز: العيب في المشهد، والهمز في المغيب (٢).\nوقال محمد بن يزيد: اللمز يكون باللسان والعين والإشارة، والهمز لا يكون إلَّا باللسان (٣). قال الشاعر (٤):\nإذا لقيتك عن شحط تكاشرني ... وإن تغيبتُ كنت الهامزُ اللُّمَزَة (٥)\n_________\n= هاشم بن سعيد الكوفي عن كنانة بنحوه، وقال: هذا حديث غريب لا نعرفه من حديث صفية إلَّا بحديث هاشم الكوفي، وليس إسناده بذلك القوي.\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٣١، \"معالم التنزيل\" للبغوي ٧/ ٣٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٢٧.\n(٢) أورده البغوي في \"معالم التنزيل\" ٨/ ٥٢٩، ونسبه إلى مقاتل، وقال أبو العالية والحسن بضده.\nوينظر: \"جامع البيان\" للطبري ٣٠/ ٢٩١، وأورده ابن منظور في \"لسان العرب\" ٥/ ٤٢٦ (همز) ونسبه إلى ابن الأعرابي.\n(٣) أورده عنه النحاس في \"إعراب القرآن\" ٤/ ٢١٣، ولفظه: اللمز يكون باللسان والعين يعيبه ويحدد إليه النظر وتشير إليه بالاستنقاص، والهمز لا يكون إلَّا باللسان في الحضرة والغيبة، وأكثر ما يكون في الغيبة.\nوانظر: \"باهر البرهان\" للغزنوي ٥/ ١٣٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٢٧، \"لسان العرب\" لابن منظور ٥/ ٤٠٦ (لمز).\n(٤) البيت من شواهد أبي عبيدة في \"مجاز القرآن\" ١/ ٢٦٣، وأنشده الزجاج في \"معاني القرآن\" ٥/ ٣٦١.\nينظر: \"إعراب القرآن\" للنحاس ٤/ ٢١٣.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ٢٦٣، \"معاني القرآن\" للزجاج ٥/ ٣١٦، \"إعراب القرآن\" للنحاس ٤/ ٢١٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٨٢، =","vol":"24","page":377},{"text":"﴿وَلَا تَنَابَزُوا بِالْأَلْقَابِ﴾ قال أبو جبيرة بن الضحاك (١) - ﵁ -: فينا نزلت هذِه الآية: في بني سلمة قدم رسول الله - ﷺ - المدينة، وما منا رجل إلَّا له اسمان أو ثلاثة، فكان إذا دعا الرجلُ الرجلَ (٢) باسم، قلنا: يا رسول الله، إنه يغضب من هذا القول، فأنزل الله ﷿: ﴿وَلَا تَنَابَزُوا بِالْأَلْقَابِ﴾ (٣) (٤).\nقال قتادة وعكرمة هو قول الرجل للرجل: يا فاسق، يا منافق، يا كافر (٥). وقال الحسن: كان اليهودي والنصراني يسلم، فيقال له بعد\n_________\n= \"لسان العرب\" لابن منظور ٥/ ٤٢٦ (همز).\nالشحط: البعد، الهمز: الكسر، اللمز: الطعن.\nولزياد الأعجم بيت قريب منه وهو:\nتدلي بودي إذا لاقيتني كذبًا ... وإن أغيب فأنت الهامز اللمزة\nانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣١١، \"جامع البيان\" للطبري ٣٠/ ٢٩١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٨٢.\n(١) أبو جبيرة بن الضحاك بن خليفة الأنصاري المدني، مختلف في صحبته، حديثه في أهل الكوفة، روى له البخاري في \"الأدب\" وأصحاب السنن.\nانظر: \"أسد الغابة\" لابن الأثير ٦/ ٤٧، \"الإصابة\" لابن حجر ٧/ ٥٤.\n(٢) ليست في (ت).\n(٣) في (ح): فأنزل الله هذِه الآية.\n(٤) أخرجه أبو داود كتاب الأدب، باب في الألقاب (٤٩٦٢)، والترمذي كتاب التفسير، باب سورة الحجرات (٣٢٦٨)، وابن ماجه كتاب الأدب، باب الألقاب (٣٧٤١) من طريق داود عن عامر الشعبي عن أبي جبيرة بنحوه.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٣٢ - ١٣٣، \"معالم التنزيل\" للبغوي ٧/ ٣٤٣ عن عكرمة، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٢٨ عن قتادة، \"لباب التأويل\" للخازن ٦/ ١٨٨.","vol":"24","page":378},{"text":"إسلامه: يا يهودي، يا نصراني فنهوا عن ذلك (١).\nوقال ابن عباس - ﵄ -: التنابز بالألقاب: أن يكون الرجل عمل السيئات ثم تاب منها ورجع إلى الحق، فنهى الله ﷿ أن يعير بما سلف من عمله (٢).\n﴿بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ﴾ يقول: من فعل ما نَهيت عنه من السخرية، واللمز، والنبز، فهو فاسق، وبئس الاسم الفسوق بعد الإيمان، فلا تفعلوا ذلك فتستحقوا اسم الفسق (٣).\nوقيل معناه: بئس الاسم الذي تسميه بقولك يا فاسق، بعد أن علمت أنه آمن (٤) ﴿وَمَنْ لَمْ يَتُبْ فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾.\n_________\n(١) انظر: \"تفسير القرآن\" لعبد الرزاق ٣/ ٢٣٢، \"جامع البيان\" للطبري ٢٦/ ١٣٣، \"معالم التنزيل\" للبغوي ٧/ ٣٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٢٨.\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٣٣، \"معالم التنزيل\" للبغوي ٧/ ٣٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٢٨، \"لباب التأويل\" للخازن ٦/ ١٨٨.\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ١٣٤، \"معالم التنزيل\" للبغوي ٧/ ٣٤٤، \"البحر المحيط\" لأبي حيان ٨/ ١١٢ - ١١٣.\n(٤) قال ابن زيد: بئس الاسم الفسوق حين تسميه بالفسق بعد الإسلام، وهو على الإسلام، ثم قال: وأهل هذا الرأي هم المعتزلة.\nانظر: \"معالم التنزيل\" للبغوي ٢٦/ ١٧٣.","vol":"24","page":379},{"text":"<span data-type=\"title\" id=toc-5033>١٢ </span>- قوله ﷿ ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ﴾ (١)\nنزلت في رجلين من أصحاب رسول الله - ﷺ - اغتابا رفيقهما، وذلك أنَّ رسول الله - ﷺ - كان إذا غزا أو سافر ضم الرجل المحتاج إلى رجلين موسرين يخدمهما ويخف في حوائجهما، ويتقدم لهما إلى المنزل فيهيء لهما ما يصلحهما من الطعام والشراب، فضم سلمان الفارسي - ﵁ - إلى رجلين في بعض أسفاره فتقدم سلمان - ﵁ - إلى المنزل؛ فغلبته عيناه فلم يهيِّئ لهما شيئًا، فلما قدما، قالا له: ما صنعت شيئًا؟ قال: لا، قالا: ولم؟ قال: غلبتني عيناي، فقالا له: انطلق إلى رسول الله - ﷺ - واطلب لنا منه (٢) طعامًا وإدامًا، فجاء سلمان - ﵁ - إلى رسول الله - ﷺ - وسأله طعامًا، فقال له رسول الله - ﷺ -: \"انطلق إلى أسامة بن زيد، وقل له إن كان عنده فضل من طعام وإدام فليعطك\"، وكان أسامة - ﵁ - خازن رسول الله - ﷺ -، على رحله فأتاه فقال: ما عندي شيء فرجع سلمان - ﵁ - إليهما وأخبرهما بذلك فقالا: كان عند أسامة ولكن بخل، فبعثا سلمان\n_________\n(١) وقع في الجزء السفلي من المخطوط ما هو نصه: ﴿كَثِيرًا مِنَ الظَّنِّ﴾، قال الزجاج \"معاني القرآن\" ٥/ ٣٦ - ٣٧: هو أن يظن بأهل الخير سوءًا، فأما أهل السوء والفسق قلنا أن نظن بهم مثل الذي ظهر منهم. وقال المقاتلان: هو أن يظن بأخيه المسلم سوءًا، ولا بأس به ما لم يتكلم به، فإن تكلم بذلك الظن وأبداه أثم وهو قوله: ﴿إِنَّ بَعْضَ الظَّنِّ إِثْمٌ﴾، يعني: ما أعلنه مما ظن بأخيه ... انظر \"تفسير مقاتل\" ٤/ ٩٦، \"الوسيط\" للواحدي ٤/ ١٥٥.\n(٢) ليست في (ت).","vol":"24","page":380},{"text":"إلى طائفة من الصحابة فلم يجد عندهم شيئًا فلما رجع سلمان - ﵁ -؛ قالا: لو بعثناه إلى بئر سميحة (١) لغار ماؤها ثم انطلقا يتجسسان هل عند أسامة ما أمر لهما به رسول الله - ﷺ - فلما جاءا إلى رسول الله - ﷺ -، قال لهما: مالي أرى خضرة اللحم (٢) في أفواهكما (٣) قالا: يا رسول الله، والله ما تناولنا يومنا هذا لحمًا، فقال: ظللتم تأكلون لحم سلمان وأسامة، فأنزل الله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ﴾ (٤).\n﴿إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا﴾ (٥) قراءة العامة بالجيم، وقرأ ابن عباس، وأبو رجاء العُطارِدِيِّ: (ولا تحسسوا) بالحاء (٦)، قال\n_________\n(١) بئر سُميحة: ويروى سَميحة ومسيحة، وهي بئر قديمة بالمدينة غزيرة الماء.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٢٥٥.\n(٢) يكنى بالخضرة هنا عن السواد، والخضرة عند العرب: سواد.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٠، \"لسان العرب\" لابن منظور ٤/ ٢٤٦ (خضر).\n(٣) في (ت): أفواهكم.\n(٤) أورده البغوي في \"معالم التنزيل\" ٧/ ٣٤٤، والزمخشري في \"الكشاف\" ٤/ ٣٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٣٣١، وقال ابن حجر في \"الكاف الشاف\" ٤/ ٣٧٤: هكذا ذكره الثعلبي وربيعة بغير سند ولا راو، وفي \"الترغيب\" لأبي القاسم الأصفهاني من طريق حماد بن سلمة عن ثابت عن عبد الرحمن بن أبي ليلى نحوه.\n(٥) وقع في منتصف اللوحة (أ) ما نصه: التجسس: البحث عن عيوب الناس، وعوراتهم، يقول: لا يبحث أحدكم عن عيب أخيه حتى يطلع عليه إذ ستره الله .. انظر: \"الوسيط\" للواحدي ٤/ ١٥٦.\n(٦) وهي من القراءات الشاذة، وقد اختلف العلماء هل هما بمعنى واحد أو متغايران؟ فقيل: معناهما واحد وهو تطلب معرفة الأخبار، وقيل: هما متقاربان معنى، لأنَّ =","vol":"24","page":381},{"text":"الأخفش ليس يبعد أحدهما عن الآخر، إلَّا أنَّ التجسس عما يُكتم ويوارى، ومنه الجاسوس، والتحسس -بالحاء- تخبر الأخبار، والبحث عنها (١) ومعنى الآية: خذوا ما ظهر، ودعوا ما ستر الله تعالى، ولا تتبعوا عورات المسلمين (٢).\n[٢٨٠٢] أخبرني ابن فنجويه (٣) ﵀، قال: حدثنا ابن شنبة (٤)، قال: حدثنا الفريابي (٥)، قال: حدثنا قتيبة بن سعيد (٦)،\n_________\n= التجسس: البحث عمن يكتم عنك، والتحسس: طلب الأخبار والبحث عنها، وقيل: التجسس: تتبع الظواهر، والتحسس: تتبع البواطن، والمقصود من الآية: النهي عن تتبع عورات المسلمين مطلقًا سواء كانت ظاهرةً أم خفية. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٧٢، \"لسان العرب\" لابن منظور ٦/ ٣٨ (جسس)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٣٢، \"البحر المحيط\" لأبي حيان ٨/ ١١٣، ونسبه لأبي رجاء، \"روح المعاني\" للألوسي ٢٦/ ١٥٧، \"القراءات الشاذة\" لعبد الفتاح القاضي (ص ٨٤).\n(١) ذكره الألوسي في \"روح المعاني\" ٢٦/ ١٥٧ بلفظ قريب من هذا، ولم ينسبه، وينظر: \"القراءات الشاذة\" لعبد الفتاح القاضي (ص ٨٤).\n(٢) وقع في منتصف اللوحة ما هو نصه: وفي كتاب أبي داود عن معاوية قال: سمعت رسول الله - ﷺ - يقول: \"إنك إن اتبعت عورات الناس أفسدتهم أو كدت تفسدهم\" فقال أبو الدرداء: كلمة سمعها معاوية من رسول الله - ﷺ - نفعه الله بها، وعن المقدام بن معدي كرب، عن أبي أمامة، عن النبي - ﷺ - قال: \"إنَّ الأمير إذا ابتغى الريبة في الناس أفسدهم .. \".\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٣٣.\n(٣) الحسين الدينوري، ثقة، صدوق كثير الرواية للمناكير.\n(٤) عبيد الله بن محمد بن شنبة، لم يذكر بجرح أو تعديل.\n(٥) جعفر بن محمد بن الحسن الفِرْيابي، أبو بكر القاضي، إمام حافظ ثبت.\n(٦) قتيبة بن سعيد بن جميل بن طريف الثقفي، أبو رجاء البغلاني، ثقة، ثبت.","vol":"24","page":382},{"text":"عن مالك (١)، عن أبي الزناد (٢)، عن الأعرج (٣)، عن أبي هريرة - ﵁ -، أنَّ رسول الله - ﷺ - قال: \"إياكم والظن؛ فإن الظن أكذب الحديث، ولا تجسسوا، ولا تحسسوا، ولا تنافسوا (٤) ولا تحاسدوا، ولا تدابروا، وكونوا عباد الله إخوانًا\" (٥).\n[٢٨٠٣] وأخبرني ابن فنجويه (٦)، قال: أخبرنا ابن حَبَش (٧)، قال: أخبرنا علي بن زنجويه (٨)، قال: حدثنا سلمة (٩)، قال: حدثنا\n_________\n(١) مالك بن أنس الأصبحي، إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(٢) عبد الله بن ذَكوان القرشي، ثقة، فقيه.\n(٣) عبد الرحمن بن هُرْمز الأعرج، أبو داود المدني، ثقة، ثبت.\n(٤) المنافسة والتنافس معناهما الرغبة في الشيء وفي الإنفراد به.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٢٣٨ (نفس).\n(٥) [٢٨٠٢] الحكم على الإسناد:\nرجاله ثقات، ما عدا ابن شنبة لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه البخاري في كتاب الأدب، باب ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ﴾ (٦٠٦٦) من طريق عبد الله بن يوسف، بنحوه، ومسلم في كتاب البر والصلة، باب تحريم الظن والتجسس والتنافس (٢٥٦٣)، من طريق يحيى بن يحيى، كلاهما عن مالك بنحوه.\n(٦) الحسين الدينوري، ثقة صدوق كثير الرواية للمناكير.\n(٧) الحسين بن محمد بن حبش أبو علي المقرئ، ثقة مأمون.\n(٨) علي بن بري بن زنجويه بن ماهان، أبو الحسن الدينوري، لم يذكر بجرح أو تعديل.\n(٩) سلمة بن شبيب المسمعي، النيسابوري، ثقة.","vol":"24","page":383},{"text":"عبد الرزاق (١)، قال: أخبرنا معمر (٢)، عن الزهري (٣)، عن زرارة بن مصعب بن عبد الرحمن بن عوف (٤)، عن المسور بن مخرمة (٥)، عن عبد الرحمن بن عوف - ﵁ - أنَّه حرس ليلة مع عمر بن الخطاب - ﵁ - بالمدينة فبينما هما (٦) يمشون، إذا شب لهما (٧) سراج في بيت، فانطلقا (٨) يؤمّانه (٩) فلما دنيا (١٠) منه إذا باب مجاف على قوم لهم أصوات مرتفعة ولغط، فقال: عمر وأخذ بيد عبد الرحمن - ﵄ -: أتدري بيت من هو (١١)؟ قال: قلت: لا، قال: هذا بيت ربيعة\n_________\n(١) عبد الرزاق بن همام، أبو بكر الصنعاني، ثقة حافظ، عمي في آخر عمره فتغير، وكان يتشيع.\n(٢) مَعْمَر بن راشِد الأزدي، ثقة ثبت فاضل.\n(٣) محمد بن مسلم بن عبيد الله بن عبد الله بن شِهاب، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٤) زرارة بن مصعب بن عبد الرحمن بن عوف الزهري، المدني، ثقة، وثقه النسائي، وذكره ابن حبان في \"الثقات\"، روى له الترمذي حديثًا واحدًا.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦٠٤، \"الثقات\" لابن حبان ٤/ ٢٦٧، \"تهذيب الكمال\" للمزي ٩/ ٣٤٣، \"تقريب التهذيب\" لابن حجر (٢١٥).\n(٥) المسور بن مخرمة بن نوفل بن أهيب بن عبد مناف بن زهرة الزهري، أبو عبد الرحمن، له ولأبيه صحبة.\n(٦) في (ت): هم.\n(٧) في (ت): لهم.\n(٨) في (ت): فانطلقوا.\n(٩) في (ت): يؤمو نه.\n(١٠) في (ت): دنوا.\n(١١) في (ح): هذا.","vol":"24","page":384},{"text":"ابن أمية بن خلف (١) وهم الآن شُرب فما ترى؟ قال عبد الرحمن - ﵁ -: أرى أنا قد أتينا ما نهى الله عنه، فقال: ﴿وَلَا تَجَسَّسُواْ﴾ وقد تجسسنا، فانصرف عمر - ﵁ - وتركهم (٢) (٣).\n[٢٨٠٤] وبه: وعن معمر (٤)، قال: أخبرني أيوب (٥)، عن أبي قلابة (٦)، أنَّ عمر بن الخطاب - ﵁ - حدَّث أنَّ أبا محجن\n_________\n(١) ربيعة بن أمية بن خلف بن جمح القرشي الجمحي، أسلم يوم الفتح، شرب الخمر في زمن عمر، فهرب منه إلى الشام، ثم هرب إلى قيصر فتنصر ومات عنده.\nانظر: \"أسد الغابة\" لابن الأثير ٢/ ٢٥٨، \"الإصابة\" لابن حجر ٢/ ٥٢٠.\n(٢) [٢٨٠٣] الحكم على الإسناد:\nفيه علي بن زنجويه؛ لم يذكر بجرح أو تعديل، وبقية رجاله ثقات.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٢٣٢ - ٢٣٣، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٣٣، \"الدر المنثور\" للسيوطي ٦/ ١٠٠.\n(٣) وقع في الجزء العلوي من اللوحة (ب) ما هو نصه: وقال عمرو بن دينار: كان رجل من أهل المدينة له أخت فاشتكت، فكان يعودها، فماتت فدفنها، فكان هو الَّذي نزل في قبرها، فسقط من كمه كيس فيه دنانير، فاستعان ببعض أهله، فنبشوا قبرها، فأخذ الكيس ثم قال: لأكشفن حتَّى أنظر ما آل حال أختي إليه، فكشف عنها فإذا القبر مشتعل نارًا، فجاء إلى أمه، فقال: أخبريني ما كان عمل أختي؟ \" فقالت: قد ماتت أختك فما سؤالك عن عملها؟ ! فلم يزل بها حتَّى قالت له: كان من عملها أنها تؤخر الصلاة عن مواقيتها، وكان إذا نام الجيران قامت إلى بيوتهم فألقت أذنها في أبوابهم تتجسس عليهم، وتخرج أسرارهم، فقال: بهذا هلكت. . انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٣٦.\n(٤) ابن راشد، ثقة ثبت فاضل.\n(٥) أيوب بن أبي تميمة كيسان، أبو بكر السختياني، ثقة ثبت حجة.\n(٦) عبد الله بن زيد بن عمرو، أبو قلابة الجرمي، ثقة فاضل كثير الإرسال.","vol":"24","page":385},{"text":"الثقفي (١) شرب الخمر في بيته هو وأصحابه فانطلق عمر - ﵁ - حتَّى دخل عليه فإذا ليس عنده إلَّا رجل، فقال أبو محجن الثقفي: يا أمير المؤمنين إنَّ هذا لا يحل لك قد نهاك الله -﷿- عن التجسس، فقال عمر - ﵁ -: ما يقول هذا؟ فقال زيد بن ثابت وعبد الله بن الأرقم - ﵄ -: صدق يا أمير المؤمنين، هذا التجسس، قال (٢) فخرج عمر - ﵁ - وتركه (٣).\nوروى زيد بن أسلم، أنَّ عمر بن الخطاب - ﵁ - خرج ذات ليلة ومعه عبد الرحمن بن عوف - ﵁ - يعسان، إذ شب لهما نار فأتيا الباب واستأذنا ففتح الباب فدخلا فإذا رجل وامرأة تغني، وعلى يد الرجل قدح فقال عمر - ﵁ - يا فلان؟ فقال: وأنت بهذا يا أمير المؤمنين، فقال له عمر - ﵁ -: من (٤) هذه؟ قال: امرأتي قال: وما في القدح؟ قال: ماء زلال، فقال للمرأة: وما\n_________\n(١) وقع في منتصف اللوحة (أ) ما هو نصه: أبو محجن الثقفي - ﵁ -، عمرو بن حبيب، وقيل: مالك بن حبيب، وقيل: عبد الله، كان فارسًا شجاعًا من الأبطال. \"تجريد أسماء الصحابة\" للذهبي ٢/ ٢٠٥.\n(٢) ليست في (ح).\n(٣) [٢٨٠٤] الحكم على الإسناد:\nضعيف، لإرسال أبي قلابة.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٢٣٣، وانظر القصة في: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٣٣، وأوردها ابن حجر مختصرة في \"الإصابة\" ٧/ ٣٦٣.\n(٤) في (ح): فمن هذِه منك.","vol":"24","page":386},{"text":"الَّذي تغنين، فقالت: أقول:\nتطاول هذا الليل واسود جانبه ... وأرقني أن لا حبيب ألاعبه\nفوالله لولا خشية الله والتقى ... أزعزع من هذا السرير جوانبه\nولكن عقلي والحياء يكفني ... وأكْرِمُ بعلي أن تنال مراكبه (١)\nثم قال الرجل: ما بهذا أمرنا يا أمير المؤمنين، بل قال الله -﷿-: ﴿وَلَا تَجَسَّسُواْ﴾ فقال عمر - ﵁ -: صدقت، وانصرف (٢) (٣).\n[٢٨٠٥] وأخبرنا الحسين بن محمد بن عبد الله (٤)، قال: حدثنا موسى بن محمد بن علي (٥)، قال: حدثنا الحسن بن علويه (٦)،\n_________\n(١) ينظر: \"الحماسة البصرية\" ٢/ ٣٥ لصدر الدين البصري، \"شاعرات العرب\" لعبد البديع صقر (ص ٤٠٦) \"مصارع العشاق\" للسراج القارئ ٢/ ١٤٦.\n(٢) أخرجه الخرائطي في \"مكارم الأخلاق\" ١/ ٥٠٠ - ٥٠١، وأوردها، والسيوطي في \"الدر المنثور\" ٦/ ١٠٠، وعزاها إلى الخرائطي في \"مكارم الأخلاق\".\n(٣) وقع في الجزء السفلي من اللوحة (أ): قلت: لا يفهم من هذا الخبر أنَّ المرأة كانت غير زوجة الرجل، لأنَّ عمر لا يقر على الزنا، وإنما غنت بتلك الأبيات تذكارًا لزوجها، وإنما قالتها في مغيبه عنها والله أعلم .. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٣٤.\n(٤) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) الحسن بن علي بن محمد بن سليمان بن علويه، ثقة.","vol":"24","page":387},{"text":"قال: حدثنا إسماعيل بن عيسى (١)، قال: حدثنا المسيب (بن شريك) (٢)، عن الأعمش (٣)، عن زيد بن وهب (٤) قال: قيل لابن مسعود - ﵁ -: هل لك في الوليد بن عقبة تَقْطُر لحيته خمرًا فقال: إنا قد نهينا عن التجسس، فإن يظهر لنا شيئًا نأخذه به (٥).\n[٢٨٠٦] أخبرنا الحسين بن محمد المقرئ (٦)، قال: حدثنا عبيد الله ابن أحمد بن يعقوب المقرئ (٧)، قال: حدثنا أحمد بن محمد بن يزيد أبو بكر (٨) الشطوي، قال: حدثنا علي بن إشكاب (٩)، قال: حدثنا عمر بن\n_________\n(١) البغدادي العطار، ضعفه الأزدي، وصححه غيره.\n(٢) من (ح): وهو أبو سعيد التميمي الكوفي، متروك.\n(٣) سليمان بن مهران الأسدي، أبو محمد الكوفي، ثقة حافظ لكنه يدلس.\n(٤) أبو سليمان الكوفي، مخضرم، ثقة جليل.\n(٥) [٢٨٠٥] الحكم على الإسناد:\nضعيف؛ فيه المسيب بن شريك متروك.\nالتخريج:\nوأخرجه أبو داود، كتاب الأدب، باب في النهي عن التجسس (٤٨٩٠) من طريق أبي معاوية عن الأعمش بنحوه، وابن أبي شيبة في \"مصنفه\"، كتاب الأدب، باب الستر على الرجل ... (٢٦٩٧٩)، والطبراني في \"المعجم الكبير\" ٩/ ٣٥٠ (٩٧٤١)، وأورده ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٠٥، والبغوي في \"معالم التنزيل\" ٧/ ٣٤٥، والزمخشري في \"الكشاف\" ٤/ ٣٧٣.\n(٦) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٧) أبو الحسين، ابن البواب، ثقة.\n(٨) في (ح): بن أبي بكر ولم أجده.\n(٩) علي بن الحسين بن إبراهيم بن الحر بن إشكاب العامري، صدوق.","vol":"24","page":388},{"text":"يونس اليمامي (١) قال: حدثنا جهضم بن عبد الله (٢)، عن العلاء بن عبد الرحمن (٣)، عن أبيه (٤)، عن أبي هريرة - ﵁ - قال: سئل رسول الله - ﷺ - عن الغيبة، فقال: \"أن تذكر أخاك بما يكره، فأما إن كان فيه فقد أغتبته، وإن لم يكن فيه فقد بهته\" (٥).\nوروى (٦) معاذ بن جبل - ﵁ -: كنا مع رسول الله - ﷺ - فذكر القوم رجلًا فقالوا: ما يأكل إلَّا ما أُطعم وما يَرحل إلَّا ما رُحِّل، وما أضعفه، فقال رسول الله - ﷺ -: \"اغتبتم أخاكم\"، فقالوا: يا رسول\n_________\n(١) عمر بن يونس القاسم اليمامي، ثقة.\n(٢) جهضم بن عبد الله بن أبي الطفيل القيسي مولاهم، اليمامي، وأصله من خراسان، قال ابن معين: ثقة إلَّا أن حديثه منكر، وقال أبو حاتم: ثقة إلَّا أنَّه يحدث أحيانًا عن المجهولين، وذكره ابن حبان في \"الثقات\"، صدوق يكثر عن المجاهيل، روى له الترمذي وابن ماجة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٣٤، \"الثقات\" لابن حبان ٨/ ١٦٧، \"تهذيب الكمال\" ٥/ ١٥٦، \"تقريب التهذيب\" لابن حجر (٩٨٢).\n(٣) العلاء بن عبد الرحمن بن يعقوب الحرقي، أبو شبل المدني، صدوق ربما وهم.\n(٤) عبد الرحمن بن يعقوب الجهني، المدني، مولى الحرقة، ثقة.\n(٥) [٢٠٨٦] الحكم على الإسناد:\nفي إسناده من لم أجده، وفيه جهضم بن عبد الله صدوق يكثر عن المجاهيل، والعلاء بن عبد الرحمن صدوق ربما وهم.\nالتخريج:\nأخرجه مسلم كتاب البر والصلة، باب تحريم الغيبة (٢٥٨٩)، من طريق إسماعيل عن العلاء بنحوه.\n(٦) في (ح): وقال.","vol":"24","page":389},{"text":"الله وغيبةٌ (١) أن تحدث بما فيه؟ فقال: فحسبكم أن تحدثوا عن أخيكم بما فيه (٢).\nوروى موسى بن وردان (٣)، عن أبي هريرة - ﵁ - أنَّ رجلًا قام من عند رسول الله: فرأوا في قيامه عجزًا فقالوا: يا رسول الله ما أعجز فلانًا فقال رسول الله - ﷺ -: \"أكلتم أخاكم (٤) واغتبتموه\" (٥).\n﴿أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا﴾ قال قتادة: يقول (٦): كما أنت كاره، إن وجدت جيفة مدودة أن تأكل منها فكذلك فاكره لحم\n_________\n(١) ولعل تقدير الكلام: أَوَغيبة أن تحدث بما فيه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٦/ ١٣٧ من طريق عمرو بن شعيب، عن أبيه، عن معاذ بن جبل بنحوه، والبغوي في \"معالم التنزيل\" ٧/ ٣٤٦، من طريق عمرو ابن شعيب، عن أبيه، عن جده بنحوه، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٠٦، وعزاه للطبري.\n(٣) موسى بن وردان العامري مولاهم، أبو عمر المصري، مدني الأصل، سئل عنه أحمد فقال: لا أعلم إلَّا خيرًا، وقال ابن معين: صالح، وضعفه في رواية أخرى، وقال أبو حاتم: ليس به بأس، ووثقه العجلي وأبو داود، وقال الحافظ: صدوق ربما أخطأ، مات سنة (١١٧ هـ)، روى له البخاري في \"الأدب المفرد\" وأصحاب السنن.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٦٥، \"تهذيب الكمال\" للمزي ٢٩/ ١٦٣، \"تقريب التهذيب\" لابن حجر (٧٠٢٣).\n(٤) في (ح): لحم أخيكم.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٦/ ١٣٧، والبيهقي في \"شعب الإيمان\" ٥/ ٣٠٤، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٠٥ وزاد عزوه لابن مردويه.\n(٦) ليست في (ح).","vol":"24","page":390},{"text":"أخيك وهو حي (١).\n﴿فَكَرِهْتُمُوهُ﴾ قال الفراء والكسائي: معناه فقد كرهتموه (٢).\nوقرأ أبو سعيد الخدري - ﵁ -: (فكرهتموه) بالتشديد على غير تسمية الفاعل (٣).\n[٢٨٠٧] أخبرني الحسين بن محمد الثقفي (٤) ﵀، قال: حدثنا عمر بن نوح البجلي (٥)، قال: حدثنا أبو صالح عبد الوهاب ابن أبي عصمة (٦)، قال: حدثنا إسماعيل بن يزيد الأصفهاني (٧)، قال: حدثنا يحيى بن سليم (٨)، عن كهمس (٩)، عن ميمون بن\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٣٨، \"الكشاف\" للزمخشري ٤/ ٣٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٣٥، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٠٢ وعزاه إلى عبد بن حميد عن قتادة.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٧٣، وانظر: \"الكشاف\" للزمخشري ٤/ ٣٧٤.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ٨/ ١١٤، \"روح المعاني\" للألوسي ٢٦/ ١٥٩.\n(٤) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٥) في (ح): البلخي، وهو عمر بن نوح بن خلف، أبو القاسم البجلي، ثقة.\n(٦) عبد الوهاب بن أبي عصمة، واسم أبي عصمة: عصام بن الحكم بن عيسى بن زياد الشيباني، وكنية عبد الوهاب: أبي صالح العكبري، مات سنة (٣٠٨ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ١١/ ٢٩.\n(٧) إسماعيل بن يزيد بن حريث القطان الأصبهاني، أبو أحمد، اختلط عليه بعض حديثه في آخر أيامه، ولم يتعمد الكذب.\n(٨) لم يتبين لي من هو.\n(٩) هو كهمس بن عبد الله كما في \"الطبقات الكبرى\" لابن سعد ٧/ ١٥٢، ولم أجد له ترجمة.","vol":"24","page":391},{"text":"سياه (١) ﵀ وكان يفضل على الحسن ويقال: قد لقي من لم يلق، قال: فبينا أنا نائم إذ أنا (٢) بجيفة زنجي وقائل يقول لي: كل يا عبد الله، قلت: يا عبد الله (٣) ولم آكل؟ قال: بما أغتبت عبد فلان، قلت: والله ما ذكرت فيه خيرًا ولا شرًّا، قال: لكنك استمعت ورضيت، فكان ميمون ﵀ بعد ذلك لا يغتاب أحدًا، ولا يدع أحدًا أن يغتاب عنده أحدًا (٤).\nوحكى عن بعض الصالحين أنَّه قال: كنت قاعدًا في المقبرة الفلانية، فاجتاز بي شاب جلد، فقلت: هذا وأمثاله وبال على الناس، فلما كانت تلك الليلة رأيت في المنام أنَّه قدم إليَّ جنازة عليها ميت، وقيل لي: كل من لحم هذا وكشف عن وجهه فإذا ذلك الشاب، فقلت: أنا لم آكل من لحم الحيوان الحلال منذ\n_________\n(١) ميمون بن سياه البصري، أبو بحر، صدوق عابد، يخطئ، وثقه أبو حاتم، وذكره ابن حبان في \"الثقات\" وقال: يخطئ ويخالف، وضعفه ابن معين، وقال أبو داود: ليس بذاك.\nانظر \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٣٣، \"الثقات\" لابن حبان ٥/ ٤١٨، \"تهذيب الكمال\" للمزي ٢٩/ ٢٠٤، \"تقريب التهذيب\" لابن حجر (٧٠٤٥).\n(٢) صوبها الناسخ في (ح) في الحاشية أتي وأشار عليها بعلامة التصحيح.\n(٣) من (ح).\n(٤) [٢٩٠٧] الحكم على الإسناد:\nفيه من لم أجده، وفيه ميمون صدوق يخطئ.\nالتخريج:\nوأورده البغوي في \"معالم التنزيل\" ٧/ ٣٤٧، وأبو نعيم في \"حلية الأولياء\" ٣/ ١٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٣٣٦.","vol":"24","page":392},{"text":"سنين، فكيف آكل هذا؟ ! فقيل لي (١): لم اغتبته إذا؟ ! فانتبهت حزينًا، فكنت آوي إلى تلك المقبرة سنة واحدة فرأيت الرجل فقمت إليه لأستحل منه، فنظر إليَّ من بعيد، فقال: تبت؟ قلت: نعم، قال: ارجع إلى مكانك.\n[٢٨٠٨] قد أخبرنا أبو عبد الله بن فنجويه (٢) ﵀ قال: حدثنا عمر بن الخطاب (٣)، قال: حدثنا عبد الله بن الفضل (٤)، قال: أخبرنا علي بن محمد (٥) قال: حدثنا يحيى بن آدم (٦) قال: حدثنا ابن المبارك (٧)، عن ابن جريج (٨)، عن أبي الزبير (٩)، عن ابن عم (١٠) لأبي هريرة - ﵁ - قال: جاء ماعز إلى النبي: فقال:\n_________\n(١) من (ح).\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) ابن ذاخرة، لم أجده.\n(٥) علي بن محمد بن إسحاق الطَّنافسي ثقة عابد.\n(٦) يحيى بن آدم بن سليمان الكوفي، أبو زكريا، ثقة حافظ.\n(٧) عبد الله بن المبارك المروزي، ثقة ثبت فقيه عالم.\n(٨) عبد الملك بن عبد العزيز بن جريج، ثقة فقيه فاضل، كان يدلس ويرسل.\n(٩) محمد بن مسلم بن تدرس، صدوق إلَّا أنَّه يدلس.\n(١٠) عبد الرحمن بن الصامت، وقيل: ابن الهَضاض، وقيل: غير ذلك، الدَّوْسي، ابن عم أبي هريرة، مقبول، قال ابن جريج: لا أظنه محفوظًا، وذكره ابن حبان في \"الثقات\" وروى له أبو داود والنسائي والبخاري في \"الأدب المفرد\".\nانظر: \"الثقات\" لابن حبان ٥/ ٩٧، \"تهذيب الكمال\" للمزي ١٧/ ١٨٣، \"تهذيب التهذيب\" لابن حجر ٢/ ٥١٧، \"تقريب التهذيب\" لابن حجر (٣٨٩٩).","vol":"24","page":393},{"text":"إنه زنا، فأعرض عنه، حتَّى أقر أربع مرات، فأمر برجمه فرجم (١) فمر النبي - ﷺ - (على رجلين) (٢) يذكران ماعزًا، فقال أحدهما: هذا الَّذي ستر الله عليه، فلم تدعه نفسه حتَّى رجم مرجم الكلب، قال: فسكت عنهما حتَّى مرا معه على جيفة حمار شائل رجله فقال - ﷺ - لهما: \"انزلا فأصيبا منه\" فقالا: يا رسول الله؛ غفر الله لك، وتؤكل هذِه الجيفة؟ ! قال: \"فما أصبتما من لحم أخيكما آنفًا أعظم عليكما، أما (٣) إنه الآن في أنهار الجنّة ينغمس فيها\" (٤).\n[٢٨٠٩] وأخبرني ابن فنجويه (٥) ﵀، قال: حدثنا ابن شنبة (٦)، قال: حدثنا الفريابي (٧)، قال: حدثنا محمد بن المصفى (٨)\n_________\n(١) ليست في (ح).\n(٢) في (ح): برجلين.\n(٣) ليست في (ح).\n(٤) [٢٨٠٨] الحكم على الإسناد:\nفي إسناده من لم أجده، وفيه أبو الزبير صدوق يدلس، وعبد الرحمن بن الصامت مقبول.\nالتخريج:\nأخرجه أبو داود كتاب الحدود، باب رجم ماعز بن مالك (٤٤٢٨) من طريق عبد الرزاق عن ابن جريج بنحوه.\n(٥) ثقة صدوق كثير الرواية للمناكير.\n(٦) عبيد الله بن محمد، ابن شنبة، لم يذكر بجرح أو تعديل.\n(٧) جعفر بن محمد، إمام حافظ ثبت.\n(٨) صدوق له أوهام، وكان يدلس تدليس تسوية.","vol":"24","page":394},{"text":"قال: حدثنا أبو المغيرة عبد القدوس بن الحجاج (١)، قال: حدثني صفوان بن عمرو (٢)، قال: حدثنا راشد بن سعد (٣) وعبد الرحمن بن جبير (٤)، عن أنس بن مالك - ﵁ - عن رسول الله - ﷺ - قال: \"لما عرج بي مررت بقوم لهم أظفار من نحاس، يخمشون وجوههم ولحومهم فقلت: من هؤلاء يا جبريل؟ قال: هؤلاء الذين يأكلون لحوم الناس، ويقعون في أعراضهم\" (٥).\n﴿وَاتَّقُواْ اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَحِيْمٌ﴾.\n[٢٨١٠] أخبرني الحسين بن محمد بن الحسين (٦) ﵀ قال: حدثنا موسى بن محمد بن علي (٧)، قال: حدثنا أحمد بن يحيى الحلواني (٨)، قال: حدثنا يحيى بن أيوب (٩)، قال: حدثنا\n_________\n(١) أبو المغيرة الحمصي ثقة.\n(٢) أبو عمرو الحمصي، ثقة.\n(٣) راشد بن سعد المقرائي الحمصي، ثقة كثير الإرسال.\n(٤) عبد الرحمن بن جبير بن نفير الحضرمي، الحمصي، ثقة.\n(٥) [٢٨٠٩] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل، ومحمد بن المصفى، صدوق له أوهام وكان يدلس، وراشد بن سعد ثقة كثير الإرسال.\nالتخريج:\nأخرجه أبو داود في كتاب الأدب، باب في الغيبة (٤٨٧٨)، من طريق ابن المصفى عن بقية وأبي المغيرة عن صفوان بنحوه.\n(٦) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) ثقة.\n(٩) يحيى بن أيوب المقابري، البغدادي، العابد، ثقة.","vol":"24","page":395},{"text":"أسباط (١)، عن أبي رجاء الخراساني (٢)، عن عباد بن كثير (٣) عن الجريري (٤)، عن أبي نضرة (٥) عن جابر بن عبد الله، وأبي سعيد الخدري (٦) - ﵄ - قالا: قال رسول الله - ﷺ -: \"الغيبة أشد من الزنا\" قيل (٧): وكيف؟ قال: \"إن الرجل يزني ثم يتوب فيتوب الله عليه، وإنَّ صاحب الغيبة لا يغفر له حتَّى يغفر له صاحبه\" (٨).\n[٢٨١١] وأخبرني الحسين بن محمد بن الحسين (٩) (١٠)، قال: حدثنا الفضل بن الفضل الكندي (١١)، قال: حدثنا أبو عيسى حمزة بن\n_________\n(١) أسباط بن محمد بن عبد الرحمن بن خالد بن ميسرة القرشي، ثقة.\n(٢) عبد الله بن واقد بن الحارث بن عبد الله الحنفي.\n(٣) عباد بن كثير الثقفي، البصري، متروك.\n(٤) سعيد بن إياس الجُريري أبو مسعود البصري، ثقة، اختلط قبل موته بثلاث سنين.\n(٥) المنذر بن مالك بن قطعة، العَوْقي، البصري، ثقة.\n(٦) صحابيان مشهوران.\n(٧) في (ت): قال، والمثبت من (ح) وهو الصواب.\n(٨) [٢٨١٠] الحكم على الإسناد:\nالحديث إسناده ضعيف جدًّا، فيه عباد بن كثير متروك، روى أحاديث كذب.\nالتخريج:\nأخرجه ابن أبي الدنيا في \"الصمت\" (١٦٤)، و\"ذم الغيبة\" (٢٥)، والطبراني في \"المعجم الأوسط\" (٦٥٩٠) من طريق يحيى بن أيوب به. والبيهقي في \"شعب الإيمان\" ٥/ ٣٥٦ من طريق أسباط به، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٥٦ وعزاه لابن مردويه.\n(٩) من (ح).\n(١٠) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(١١) صدوق.","vol":"24","page":396},{"text":"الحسين بن عمر البزاز البغدادي (١)، قال: حدثنا محمد بن علي الوراق (٢)، قال: حدثنا هارون بن معروف (٣)، قال: حدثنا ضمرة (٤)، عن ابن شوذب (٥) قال: قال رجل لابن سيرين (٦) ﵀: قد اغتبتك، فاجعلني في حل، قال: إني أكره أن أحل ما حرم الله تعالى (٧).\n[٢٨١٢] وأخبرنا ابن فنجويه (٨) ﵀، قال: أبو الطيب بن حفصويه (٩)، قال: حدثنا عبيد الله بن جامع (١٠)، قال: قرأت على\n_________\n(١) أبو عيسى السمسار ثقة.\n(٢) محمد بن علي بن عبد الله البغدادي، أبو جعفر الوراق، ثقة.\n(٣) هارون بن معروف المروزي، أبو علي الخزاز الضرير، نزيل بغداد، ثقة، وثقه ابن معين والعجلي وأبو زرعة، وأبو حاتم، وروى له البخاري ومسلم وأبو داود، مات سنة (٢٣١ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٩٦، \"الثقات\" لابن حبان ٩/ ٢٣٩، \"تهذيب الكمال\" للمزي ٣٠/ ١٠٧، \"تقريب التهذيب\" لابن حجر (٧٢٤٢).\n(٤) ضمرة بن ربيعة الفلسطيني، صدوق يهم قليلًا.\n(٥) عبد الله بن شوذب الخراساني، أبو عبد الرحمن، صدوق عابد.\n(٦) محمد بن سيرين، ثقة ثبت.\n(٧) [٢٨١١] الحكم على الإسناد:\nفيه ضمرة بن ربيعة، يهم قليلًا.\nالتخريج:\nانظر: \"إعراب القرآن\" للنحاس ٤/ ٢١٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٣٨.\n(٨) ثقة صدوق كثير الرواية للمناكير.\n(٩) في (ت): (بن حفصون). وهو: أحمد بن محمد بن علي بن حفصويه الحلواني، لم أجده.\n(١٠) لم أجده.","vol":"24","page":397},{"text":"أحمد بن سعيد (١)، قال: حدثنا سنيد (٢)، قال: حدثنا يزيد بن هارون (٣)، عن هشام بن حسان (٤)، عن خالد الربعي (٥)، قال: قال عيسى بن مريم -﵇- لأصحابه: أرأيتم لو أنَّ أحدكم رأى أخاه المسلم قد كشفت الريح عن ثيابه، قالوا: سبحان الله إذا كنا نرده، قال: لا بل كنتم تكشفون ما بقي -مثلًا ضربه لهم- تسمعون للرجل سيئة فتذكرون أكثر من ذلك (٦).\n* * *\n_________\n(١) أحمد بن سعيد بن زياد، أبو العباس الجمّال البغدادي، قال الذهبي: صدوق تفرد بحديث منكر، رواه عنه أحمد بن كامل وغيره، وقال الخطيب: ثقة حسن الحديث وذكره ابن حبان في \"الثقات\"، مات سنة (٢٧٨ هـ).\nانظر: \"الثقات\" لابن حبان ٨/ ٤٧، \"تاريخ بغداد\" للخطيب ٤/ ١٧٠، \"ميزان الاعتدال\" للذهبي ١/ ١٠٠، \"لسان الميزان\" لابن حجر ١/ ٢٨٥.\n(٢) سُنيد بن داود المصيصي، المحتسب، واسمه حسين، ضعف مع إمامته ومعرفته، لكونه كان يلقن حجاج بن محمد شيخه.\n(٣) ثقة متقن عابد.\n(٤) هشام بن حسان الأزدي القَرْدوسي، أبو عبد الله البصري، ثقة.\n(٥) خالد بن باب الرَّبَعي ضعيف.\n(٦) [٢٨١٢] الحكم على الإسناد:\nضعيف، فيه سنيد وخالد الربعي ضعيفان.\nالتخريج:\nلم أجده، ولعله من الإسرائيليات.","vol":"24","page":398},{"text":"<span data-type=\"title\" id=toc-5034>١٣ </span>- قوله - ﷿ -: ﴿يَاأَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى﴾ الآية.\nقال ابن عباس - ﵁ -: نزلت في ثابت بن قيس - ﵁ - وقوله للرجل الَّذي لم يتفسح له: ابن فلانة؟ فقال رسول الله: \"من الذاكر ابن فلانة\"؟ فقام ثابت بن قيس (١) فقال: أنا يا رسول الله، قال: \"انظر في وجوه القوم\"، فنظر إليهم فقال: ما رأيت يا ثابت، قال: رأيت أبيض وأسود وأحمر، قال: فإنك لا تفضلهم إلَّا في الدين والتقوى، فأنزل الله -﷿- في ثابت هذِه الآية: وفي الَّذي لم يتفسح له: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا﴾ الآية (٢).\nوقال مقاتل: لما كان يوم فتح مكة، أمر رسول الله - ﷺ - بلالًا حتَّى علا (٣) ظهر الكعبة وأذن فقال عتاب بن أسيد بن أبي العيص (٤): الحمد لله الَّذي قبض أبي حتَّى لم ير هذا اليوم، وقال الحارث بن هشام: أما وجد محمد غير هذا الغراب الأسود مؤذنًا! وقال سهيل بن عمرو: إن يرد الله شيئًا يغيره، وقال أبو سفيان بن حرب: إني لا أقول شيئًا أخاف أن يخبر به رب السماء. فأتى جبريل -﵇- رسول الله - ﷺ - فأخبر\n_________\n(١) من (ح).\n(٢) المجادلة: ١١.\nأورده الواحدي في \"أسباب النزول\" (ص ٤١٥) بغير سند عن ابن عباس - ﵁ -، والبغوي في \"معالم التنزيل\" ٧/ ٣٤٧ عن ابن عباس، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٣٤١.\n(٣) ليست من (ت).\n(٤) في (ت): العيس.","vol":"24","page":399},{"text":"بما قالوا؛ فدعاهم رسول الله - ﷺ - وسألهم عما قالوا، فأقروا؛ فأنزل الله - ﷿ - هذه الآية: وزجرهم (١) عن التفاخر بالأنساب، والتكاثر بالأموال والازدراء بالفقر (٢).\nوقال يزيد بن شجرة - ﵁ -: كان رسول الله - ﷺ - ذات يوم يمر ببعض أسواق المدينة فإذا غلام أسود قائم ينادى عليه ليباع فيمن يزيد، وكان الغلام يقول: من اشتراني فعلى شرط قيل: وما هو؟ قال: ألا يمنعني عن الصلوات الخمس خلف رسول الله - ﷺ -. فاشتراه رجل على هذا الشرط فكان رسول الله - ﷺ - يراه عند كل صلاة مكتوبة، ففقده ذات يوم فقال لصاحبه: أين الغلام؟ فقال: محموم يا رسول الله، فقال لأصحابه: قوموا بنا نعوده، فقاموا معه فعادوه فلما كان بعد أيامٍ، قال لصاحبه: ما حال الغلام؟ قال: يا رسول الله إنَّ الغلام لمًا به فقام رسول الله - ﷺ - ودخل عليه وهو في دمائه فقبض على تلك الحال، فتولى رسول الله - ﷺ - غسله وتكفينه ودفنه، فدخل على المهاجرين والأنصار من ذلك أمر عظيم، فقال المهاجرون: هاجرنا ديارنا وأموالنا وأهالينا (٣) فلم ير أحد منا في حياته ومرضه وموته ما\n_________\n(١) في (ح): ونهاهم.\n(٢) أورده ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٠٦، بلفظ قريب منه عن ابن أبي مليكة، وأورده البغوي في \"معالم التنزيل\" ٧/ ٣٤٧ مرسلًا عن مقاتل، والقرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٣٤١، عن ابن عباس - ﵄ -، والبيهقي في \"دلائل النبوة\" ٥/ ٧٨، عن ابن أبي مليكة، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٠٧، وعزاه لابن المنذر عن ابن أبي مليكة.\n(٣) صوبت في حاشية (ح) وأهلينا.","vol":"24","page":400},{"text":"لقي منه هذا الغلام. وقال الأنصار: آويناه ونصرناه وواسيناه بأموالنا فآثر علينا عبدًا حبشيًّا، فعذر الله -﷿- رسوله - ﷺ - فيما تعاطاه من أمر الغلام وأراهم فضل التقوى وأنزل: ﴿يَاأَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى﴾ (١).\n﴿وَجَعَلْنَاكُمْ شُعُوبًا﴾ وهي رؤوس القبائل وجمهورها، مثل: ربيعة، ومضر، والأوس، والخزرج، واحدها شعب بفتح الشين، سموا بذلك لتشعبهم واجتماعهم، كتشعب أغصان الشجرة، والشعب من الأضداد، يقال: شعبته إذا جمعته، وشعبته إذا فرقته، ومنه قيل للموت: شعوب (٢).\n﴿وَقَبَائِلَ﴾ وهي دون الشعوب، واحدتها قبيلة وهم كبكر من ربيعة، وتميم من مضر، ودون القبائل العمائر، واحدتها عمارة -بفتح العين- وهم كشيبان من بكر ودارم من تميم، ودون العمائر البطون، واحدها بطن، وهم كبني غالب ولؤي من قريش، ودون البطون الأفخاذ، واحدها فخذ وهم كبني هاشم وأمية من بني لؤي ثم الفصائل والعشائر، واحدتها فصيلة وعشيرة (٣) وقيل: الشعوب من العجم، والقبائل من العرب، والأسباط من بني\n_________\n(١) أورده الواحدي في \"أسباب النزول\" (ص ٤١١) بغير سند، والزمخشري في \"الكشاف\" ٤/ ٣٧٥ بغير سند.\n(٢) انظر: \"فقه اللغة\" للثعلبي (٣٧١)، \"لسان العرب\" لابن منظور ١/ ٤٩٧ (شعب).\n(٣) انظر: \"سبائك الذهب\" للسويدي (ص ١٣)، \"الكشاف\" للزمخشري ٤/ ٣٧٤.","vol":"24","page":401},{"text":"إسرائيل (١).\nوقال أبو رزين وأبو روق: الشعوب الذين لا يعتزون إلى أحد بل ينتسبون إلى المدائن والقرى والأرضين، والقبائل العرب الذين ينتسبون إلى آبائهم (٢).\n﴿لِتَعَارَفُوا﴾ ليعرف بعضكم بعضًا في قرب النسب وبعده، لا ليتفاخروا.\nوقرأ الأعمش: (لتتعارفوا) (٣).\nوقرأ ابن عباس - ﵄ -: (لتعرفوا) بغير ألف (٤).\n﴿إِنَّ أَكْرَمَكُمْ﴾ قرأ ابن عباس - ﵄ -: أن -بفتح الألف-، وقراءة العامة بكسر الألف على الاستئناف، والوقف على قوله: ﴿لِتَعَارَفُوا﴾ (٥) (٦).\n_________\n(١) انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٤٤، \"إرشاد العقل السليم\" لأبي السعود ٨/ ١٢٣، \"روح المعاني\" للألوسي ٢٦/ ١٦٢.\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٨/ ١١٥، \"روح المعاني\" للألوسي ٢٦/ ١٦٢.\n(٣) انظر: \"أنوار التنزيل\" للبيضاوي ٥/ ٨٩، \"البحر المحيط\" لأبي حيان ٨/ ١١٥، \"فتح القدير\" للشوكاني ٥/ ٦٧، \"روح المعاني\" للألوسي ٢٦/ ١٦٢.\n(٤) انظر: \"المحتسب\" لابن جني ٢/ ٢٨٠، \"أنوار التنزيل\" للبيضاوي ٥/ ٨٩، \"البحر المحيط\" لأبي حيان ٨/ ١١٥، \"فتح القدير\" للشوكاني ٥/ ٦٧، \"روح المعاني\" للألوسي ٢٦/ ١٦٢.\n(٥) انظر: \"البحر المحيط\" لأبي حيان ٨/ ١١٥، \"فتح القدير\" للشوكاني ٥/ ٦٧.\n(٦) وقع في منتصف اللوحة (ب) ما نصه: =","vol":"24","page":402},{"text":"﴿عِنْدَ اللَّهِ أَتْقَاكُمْ﴾ قال قتادة في هذِه الآية: أكرم الكرم التقوى، وألأم اللؤم الفجور (١).\nوقال - ﷺ -: \"من سره أن يكون أكرم الناس فليتق الله\" (٢).\nوقال: \"كرم الرجل دينه وتقواه، وأصله عقله، وحسبه خلقه\" (٣) وقال ابن عباس - ﵄ -: كرم الدنيا الغنى، وكرم الآخرة التقوى (٤).\n﴿إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ﴾.\n[٢٨١٣] أخبرنا (أبو عبد الله) (٥) الحسين بن محمد بن الحسين بن عبد الله الحافظ (٦) ﵀ بقراءتي عليه، قال: حدثنا أبو حذيفة\n_________\n= ﴿لِتَعَارَفُوا﴾ تام، حدثنا محمد بن عبد الله، قال: حدثنا أبي، قال: حدثنا علي، قال: نا أحمد، قال: حدثنا يحيى بن سلام في قوله: ﴿لِتَعَارَفُوا﴾ قال: أنقطع الكلام ثم قال: ﴿إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ﴾ يعني: في المنزلة في الدنيا ... لأبي عمرو الداني. انظر: \"المكتفى في الوقف والابتدا\" للداني (ص ٥٣٢).\n(١) انظر: \"البسيط\" للواحدي ٤/ ١٥٩، \"معالم التنزيل\" للبغوي ٧/ ٣٤٨.\n(٢) أخرجه عبد بن حميد في \"مسنده\" (٦٧٥) من طريق هشام بن زياد أبي المقدام عن محمد بن كعب عن ابن عباس، وابن عدي من طريق أبي المقدام عن محمد ابن كعب عن ابن عباس، وأبو نعيم في \"حلية الأولياء\" ٢/ ٢٦٧، وأورده الواحدي في \"الوسيط\" ٤/ ١٥٩، بغير سند، والزمخشري في \"الكشاف\" ٤/ ٣٧٥ بغير سند.\n(٣) رواه أحمد ٢/ ٣٦٥، والحاكم ١/ ١٢٣، والبيهقي ٧/ ١٣٦ عن أبي هريرة مرفوعًا. قال الحاكم: صحيح على شرط مسلم.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٤٨، \"الكشاف\" للزمخشري ٤/ ٣٧٥، \"تفسير القرآن\" للنسفي ٤/ ١٧٣، \"إرشاد العقل السليم\" لأبي السعود ٨/ ١٢٣.\n(٥) ليست في (ح).\n(٦) ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.","vol":"24","page":403},{"text":"أحمد بن محمد بن علي (١)، قال: حدثنا زكريا بن يحيى بن يعقوب المقدسي (٢)، قال: حدثنا محمد بن عبد الله المقرئ (٣)، قال: حدثنا ابن رجاء (٤)، عن موسى بن عقبة (٥)، عن عبد الله بن دينار (٦) عن ابن عمر - ﵄ -، قال: طاف رسول الله - ﷺ - على راحلته القصواء يوم الفتح يستلزم الركن بمحجنه فما وجدنا لها مناخ في المسجد حتَّى خرجنا إلى بطن الوادي فأنيخت فيه، ثم حمد الله -﷿-، وأثنى عليه، ثم قال: \"أما بعد، أيها الناس، قد أذهب عنكم عبية الجاهلية، وتفككها -وفي بعض الألفاظ: وفخرها- بآبائها إنما الناس رجلان: بر تقي كريم على الله، وفاجر شقي هين على الله\" ثم تلا هذِه الآية: ﴿يَاأَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى﴾ الآية: وقال: \"أقول قولي هذا واستغفر الله لي ولكم\" (٧).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) محمد بن عبد الله بن يزيد المقرئ، أبو يحيى المكي، ثقة.\n(٤) عبد الله بن رجاء المكي، أبو عمران البصري، ثقة، تغير حفظه قليلًا.\n(٥) موسى بن عقبة بن أبي عياش، الأسدي، ثقة فقيه إمام في المغازي.\n(٦) أبو عبد الرحمن المدني، مولى ابن عمر، ثقة.\n(٧) [٢٨١٣] الحكم على الإسناد:\nفيه أبو حذيفة أحمد بن محمد، لم يذكر بجرح أو تعديل وشيخه زكريا لم أجده.\nالتخريج:\nأخرجه الترمذي كتاب التفسير، باب ومن سورة الحجرات (٣٢٧٠) من طريق عبد الله بن جعفر عن عبد الله بن دينار بنحوه، ثم قال: هذا حديث غريب لا نعرفه من حديث عبد الله بن دينار عن ابن عمر إلَّا من هذا الوجه، وعبد الله بن جعفر يضعف، ضعفه يحيى بن معين وغيره.","vol":"24","page":404},{"text":"[٢٨١٤] وأخبرني الحسين بن محمد (١)، قال: حدثنا محمد بن علي بن الحسن الصوفي (٢)، قال: حدثنا أبو شعيب الحراني (٣) قال: حدثنا يحيى بن عبد الله البَابْلُتِّي (٤)، قال: حدثنا الأوزاعي (٥)، قال: حدثني يحيى بن أبي كثير (٦) أنَّ النبي - ﷺ - قال: \"إنَّ الله -﷿- لا ينظر إلى صوركم، ولا إلى أموالكم، ولكن ينظر إلى قلوبكم وأعمالكم، وإنما أنتم بنو آدم، أكرمكم عند الله أتقاكم\" (٧).\n[٢٨١٥] وأخبرنا ابن فنجويه (٨)، قال: حدثنا أبو الطيب بن حفصويه (٩)، قال: حدثنا عبيد الله بن جامع المقرئ (١٠)، قال:\n_________\n(١) ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٢) أبو بكر الدينوري، كان شيخًا فاضلًا ثقة ورعًا.\n(٣) عبد الله بن الحسن بن أحمد بن أبي شعيب، ثقة مأمون، لكنه يخطئ.\n(٤) أبو سعيد الحراني، ضعيف.\n(٥) عبد الرحمن بن عمرو بن أبي عمرو الأوزاعي، ثقة، جليل، فقيه.\n(٦) أبو نصر اليمامي، ثقة ثبت لكنه يدلس ويرسل.\n(٧) [٢٨١٤] الحكم على الإسناد:\nضعيف، لضعف يحيى البابلتي ولانقطاع سنده وسقوط الصحابي.\nالتخريج:\nلم أجده، ولكن له شاهد عند مسلم كتاب البر والصلة، باب تحريم ظلم المسلم وخذله (٢٥٦٤) من طريقين: الأول: من طريق ابن وهب عن أسامة بن زيد عن أبي سعيد مولى عبد الله بن كريز عن أبي هريرة - ﵁ - بنحوه، والثاني: من طريق جعفر بن برقان عن يزيد بن الأصم عن أبي هريرة بنحوه ٤/ ١٩٨٦، فيرتقي الحديث للحسن لغيره.\n(٨) ثقة، صدوق كثير الرواية للمناكير.\n(٩) أحمد بن محمد بن علي بن حفصويه، لم أجده.\n(١٠) لم أجده.","vol":"24","page":405},{"text":"حدثنا أحمد بن حازم (١)، قال: حدثنا أبو نعيم (٢)، قال: حدثنا طلحة (٣)، عن عطاء (٤)، عن أبي هريرة - ﵁ - قال: \"إنَّ الله -﷿- يقول يوم القيامة: إني جعلت نسبًا، وجعلتم نسبًا، فجعلت أكرمكم عند الله أتقاكم، وأنتم تقولون فلان بن فلان، وأنا اليوم أرفع نسبي وأضع أنسابكم، أين المتقون؟ \" (٥).\n[٢٨١٦] وأخبرنا ابن فنجويه (٦) قال: حدثنا عبد الله بن إبراهيم بن أيوب (٧)، قال: حدثنا يوسف بن يعقوب (٨)، قال: حدثنا محمد بن\n_________\n(١) أحمد بن حازم بن محمد بن يونس بن قيس بن أبي غرزة الغفاري، الإمام الحافظ الصدوق.\n(٢) الفضل بن دكين الكوفي، ثقة ثبت.\n(٣) طلحة بن عمرو بن عثمان الحضرمي، المكي، متروك.\n(٤) عطاء بن أبي رباح، ثقة فقيه فاضل، لكنه كثير الإرسال، وقيل: إنه تغير بأخرة ولم يكثر ذلك منه.\n(٥) [٢٨١٥] الحكم على الإسناد:\nالحديث إسناده ضعيف جدًّا، فيه طلحة الحضرمي متروك.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" من طريق أم سلمة بنت العلاء بن عبد الرحمن بن يعقوب عن أبيها عن جدها، عن أبي هريرة - ﵁ -، وقال: هذا حديث عال غريب الإسناد والمتن ولم يخرجاه، وزاد السيوطي في \"الدر المنثور\" ٦/ ١٠٩ عزوه إلى ابن مردويه عن أبي هريرة - ﵁ -.\n(٦) ثقة، صدوق كثير الرواية للمناكير.\n(٧) عبد الله بن إبراهيم بن أيوب بن ماسي البغدادي، أبو محمد البزاز، ثقة، متقن.\n(٨) يوسف بن يعقوب بن إسماعيل بن حماد بن زيد بن درهم، أبو محمد البصري القاضي، ثقة حافظ.","vol":"24","page":406},{"text":"أبي بكر (١)، قال: حدثنا يحيى بن سعيد (٢)، عن عبيد الله بن عمر (٣)، قال: حدثني سعيد بن أبي سعيد المقبري (٤)، عن أبي هريرة - ﵁ - قال: قيل: يا رسول الله من أكرم الناس\" قال: \"أتقاهم\" (٥).\n[٢٨١٧] وأنشدني ابن حبيب (٦)، قال: أنشدنا ابن رميح (٧)، قال: أنشدنا عمر بن الفرخان (٨):\nما يصنع العبد بعز الغنى ... والعز كل العز للمتقي\nمن عرف الله فلم تغنه ... معرفة الله فذاك الشقي\n_________\n(١) محمد بن أبي بكر بن علي بن عطاء بن مقدم المُقَدِّمي ثقة.\n(٢) أبو سعيد القطان البصري، ثقة متقن حافظ إمام قدوة.\n(٣) عبيد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب العُمَري ثقة، ثبت.\n(٤) سعيد بن أبي سعيد كيسان، ثقة، تغير قبل موته بأربع سنين.\n(٥) [٢٦١٨] الحكم على الإسناد:\nالحديث إسناده صحيح، رجاله ثقات.\nالتخريج:\nأخرجه البخاري كتاب أحاديث الأنبياء، باب ﴿لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ﴾ (٨٣) من طريق المعتمر عن عبيد الله بنحوه.\n(٦) الحبيبي، قيل: كذبه الحاكم.\n(٧) أحمد بن محمد بن رميح النخعي، ثقة مأمون.\n(٨) تقدم في تفسير سورة البقرة باسم محمد بن الفرخان وهو ضعيف وعمر بن الفرخان، هو أبو حفص الطبري، فلكي حكيم، توفي حوالي سنة (٢٠٠ هـ).\nانظر: \"الفهرست\" لابن النديم (ص ٣٨١)، \"معجم المؤلفين\" لكحالة ٢/ ٥٧٠. =","vol":"24","page":407},{"text":"<span data-type=\"title\" id=toc-5035>١٤ </span>- قوله - ﷿ - ﴿قَالَتِ الْأَعْرَابُ آمَنَّا﴾ الآية.\nنزلت في نفر من بني أسد بن خزيمة ثم من بني الحلاف بن الحارث بن سعد قدموا على رسول الله - ﷺ - المدينة في سنة جدبة فأظهروا شهادة أن لا إله إلَّا الله، ولم يكونوا مؤمنين في السر وأفسدوا طرق المدينة بالعذرات، وأغلوا أسعارها وكانوا يغدون ويروحون على رسول الله - ﷺ - ويقولون: أتتك العرب بأنفسها على ظهور رواحلها وجئناك بالأثقال والعيال والذراري -يمنون على رسول الله - ﷺ -- ولم نقاتلك كما قاتلك بنو فلان وبنو فلان -يريدون الصدقة ويقولون: أعطنا- فأنزل الله -﷿- فيهم هذِه الآية (١).\nوقال السدي: نزلت في الأعراب الذين ذكرهم الله في سورة الفتح وهم أعراب مزينة وجهينة وأسلم وأشجع وغفار كانوا يقولون آمنا بالله ليأمنوا على أنفسهم وأموالهم فلما استنفرُوا إلى\n_________\n= [٢٨١٧] الحكم على الإسناد:\nفيه عمر بن الفرخان، لم يذكر بجرح أو تعديل.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٤٦.\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٠٦، مختصرًا عن الحسن، والواحدي في \"أسباب النزول\" (٤١٢) بغير سند، والبغوي في \"معالم التنزيل\" ٧/ ٣٤٩ بغير سند، وأخرجه الطبري في \"جامع البيان\" ٢٦/ ١٤١، ١٤٥، مختصرًا من عدة طرق، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٦/ ٣٤٨ بغير سند.","vol":"24","page":408},{"text":"الحديبية تخلفوا فأنزل الله -﷿-: ﴿قَالَتِ الْأَعْرَابُ آمَنَّا﴾ (١).\n﴿قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا﴾ أي: انقدنا واستسلمنا مخافة القتل والسبي.\n﴿وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ﴾ فأخبر أنَّ حقيقة الإيمان التصديق بالقلب وأنَّ الإقرار به باللسان وإظهار شرائعه بالأبدان لا يكون إيمانًا دون الإخلاص الَّذي محله القلب وأنَّ الإسلام غير الإيمان، يدل عليه:\n[٢٨١٨] ما أخبرنا الشيخ أبو بكر محمد بن زكريا الجَوْزَقي (٢) ﵀ قراءة عليه في شهر ربيع الأول سنة ثمان وثمانين وثلاثمائة، قال: أخبرنا أبو العباس محمد بن عبد الرحمن الدغولي (٣)، قال: حدثنا محمد بن الليث المروزي (٤)، قال: حدثنا عبد الله بن عثمان عبدان (٥) (٦)، قال: حدثنا عبد الله بن المبارك (٧)،\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٠، \"الجامع لأحكام القرآن للقرطبي ١٦/ ٣٤٨.\n(٢) أبو بكر محمد بن عبد الة بن زكريا الشيباني الخراساني الجَوْزَقي، ثقة.\n(٣) الإمام العلامة، الحافظ المجود.\n(٤) لم أجده.\n(٥) في الأصول ابن عبدان والصواب ما أثبتناه.\n(٦) عبد الله بن عثمان بن جبلة، ابن أبي رواد العَتَكي، ثقة حافظ.\n(٧) الإمام الثقة الثبت الفقيه العالم.","vol":"24","page":409},{"text":"قال: حدثنا يونس (١)، عن الزهري (٢)، قال: أخبرني عامر (٣)، عن سعد بن أبي وقاص - ﵁ - أنَّ رسول الله - ﷺ - أعطى رهطًا (٤)، وسعد جالس فيهم، فقال سعد - ﵁ -: فترك رسول الله - ﷺ - رجلًا منهم لم يعطه وهو أعجبهم إليَّ (٥) فقلت: يا رسول الله مالك عن فلان، فوالله إني لأراه مؤمنًا، فقال رسول الله - ﷺ -: \"أو مسلمًا\"، فسكت قليلًا ثم غلبني ما أعلم منه، فقلت: يا رسول الله؛ مالك عن فلان فوالله إني لأراه مؤمنًا، فقال رسول الله: \"أو مسلمًا\"، فسكت قليلًا ثم غلبني ما أعلم منه، فقلت: يا رسول الله؛ ما لك عن فلان فوالله إني لأراه مؤمنًا، فقال رسول الله - ﷺ -: \"أو مسلمًا فإني أعطي الرجل وغيره أحب إليَّ منه من خشية أن يكب في النار على وجهه\" (٦).\n_________\n(١) يونس بن يزيد بن أبي النجاد الأيلي، ثقة إلَّا أن في روايته عن الزهري وهمًا قليلًا.\n(٢) محمد بن مسلم بن شهاب الزهري، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٣) عامر بن سعد بن أبي وقاص الزهري، المدني ثقة.\n(٤) الرهط: عدد من الرجال من ثلاثة إلى عشرة.\n\"لسان العرب\" لابن منظور ٧/ ٣٠٥ (رهط).\n(٥) الرجل المتروك اسمه جعيل بن سراقة الضمري.\nانظر: \"المغازي\" للواقدي ٣/ ٩٤٨، \"فتح الباري\" لابن حجر ١/ ٨٠.\n(٦) إنَّ النبي - ﷺ - كان يوسع العطاء لمن أظهر الإسلام تألفًا، فلما أعطى الرهط وهم من المؤلفة وترك جعيلًا وهو من المهاجرين مع أنَّ الجميع سألوه، خاطبه سعد في أمره؛ لأنه كان يرى أنَّ جعيلًا أحق منهم لما اختبره من دونهم، ولهذا راجع فيه أكثر من مرة، فأرشده النبي - ﷺ - إلى أمرين، أحدهما: إعلامه بالحكمة من إعطاء أولئك وحرمان جعيل مع كونه أحب إليه ممن أعطى؛ لأنه لو ترك إعطاء المؤلف لم يؤمن ارتداده فيكون من أهل النار. ثانيهما: إرشاده إلى التوقف عن =","vol":"24","page":410},{"text":"فاعلم أنَّ الإسلام الدخول في السلم، وهو الطاعة والانقياد والمتابعة، يقال: أسلم الرجل إذا هو (١) دخل في السلم، كما يقال: أشتى الرجل إذا دخل في الشتاء، وأصاف إذا دخل في الصيف، وأربع إذا دخل في الربيع، وأقحط إذا دخل في القحط (٢)، فمن الإسلام ما هو طاعة على الحقيقة باللسان والأبدان والجنان، كقوله - ﷿ - لإبراهيم -﵇- ﴿أَسْلِمْ قَالَ أَسْلَمْتُ﴾ (٣) وقوله تعالى: ﴿فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِيْنَ فَمَا وَجَدْنَا فِيْهَا غَيْرَ بَيِتٍ مِنَ الْمُسْلِمْينَ (٣٦)﴾ (٤) ومنه ما هو انقياد (٥) باللسان دون القلب، وذلك قوله: ﴿وَلَكِنْ قُولُوا أَسْلَمْنَا﴾ بيانه قوله: ﴿وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ﴾ (٦).\n_________\n= الثناء بالأمر الباطن، دون الثناء بالأمر الظاهر.\nانظر: \"فتح الباري\" لابن حجر ١/ ٨٠.\n[٢٨١٨] الحكم على الإسناد:\nفيه يونس الأيلي في روايته عن الزهري وهم قليل، وفيه أيضًا من لم أجده.\nالتخريج:\nأخرجه البخاري في كتاب الإيمان، باب إذا لم يكن الإسلام على الحقيقة، وكان على الاستسلام أو الخوف من القتل (٢٧)، من طريق أبي اليمان عن شعيب، عن الزهري بنحوه، ومسلم في كتاب الإيمان، باب تألف قلب من يخاف على إيمانه لضعفه (١٥٠) من طريق محمد بن عبد الله الزهري عن عمه الزهري بنحوه. فيرتقي للحسن لغيره.\n(١) ليست في (ح).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٠.\n(٣) البقرة: ١٣١.\n(٤) الذاريات: ٣٥، ٣٦.\n(٥) في (ح): الانقياد.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٠.","vol":"24","page":411},{"text":"﴿وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ﴾ ظاهرًا وباطنًا، سرًّا وعلانية (١).\n﴿لا يألتكم﴾ قرأ بالألف أبو عمرو ويعقوب واختاره أبو حاتم اعتبارًا بقوله: ﴿وَمَا أَلَتْنَاهُمْ﴾ (٢)، يقال: ألت يألت ألتًا (٣)، الشاعر (٤):\nأبلغ بني ثعل عني مغلغلة ... جهد الرسالة لا ألتا ولا كذبا (٥)\nوقرأ الآخرون ﴿لَا يَلِتْكُمْ﴾ من لاتَ يليتُ ليتًا (٦) كقول رؤبة:\nوليلة ذات ندى سريتُ ... ولم يلتني عن هواها ليتُ (٧)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٠.\n(٢) الطور: ٢١.\n(٣) انظر: \"السبعة\" لابن مجاهد (٦٠٦)، \"التذكرة\" لابن غلبون ٢/ ٥٦٢، \"التيسير\" للداني (١٦٤)، \"التلخيص في القراءات الثمان\" لأبي معشر الطبري (٤١٥)، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٤٨، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٦، \"البدور الزاهرة\" للنشار (٣٠٥).\n(٤) هو الحطيئة العبسي.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٤٩.\n(٦) انظر: \"السبعة\" لابن مجاهد (٦٠٦)، \"التذكرة\" لابن غلبون ٢/ ٥٦٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٢٨٤، \"التيسير\" للداني (ص ١٦٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٦.\n(٧) انظر: \"جامع البيان\" للطبري ٢٦/ ١٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٤٩، \"لسان العرب\" لابن منظور ٢/ ٨٨. ومعناه: لم يلتني عن هواها أن أتندم فأقول: ليتني ما هويتها.","vol":"24","page":412},{"text":"ومعناهما جميعًا لا ينقصكم ولا يظلمكم: ﴿مِنْ أَعْمَالِكُمْ شَيْئًا إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾. ثم بين حقيقة الإيمان فقال -﷿-:\n\n<span data-type=\"title\" id=toc-5036>١٥ </span>- ﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا﴾\nأي (١): لم يشكوا في وحدانية الله -﷿- ولا نبوة أنبيائه ولا فيما آمنوا به، بل أيقنوا وأخلصوا.\n﴿وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ أُولَئِكَ هُمُ الصَّادِقُونَ﴾ في إيمانهم، لا من أسلم من (٢) خوف السيف، ورجاء الكسب (٣) فلما نزلت هاتان الآيتان أتَتِ الأعرابُ رسول الله - ﷺ -، فحلفوا بالله أنهم مؤمنون في السرِّ والعلانية، وعرف الله غير ذلك منهم، فأنزل الله سبحانه:\n\n<span data-type=\"title\" id=toc-5037>١٦ </span>- ﴿قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ﴾ الَّذي أنتم عليه.\n﴿وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴾\n\n<span data-type=\"title\" id=toc-5038>١٧ </span>- ﴿يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ﴾ أي: بإسلامكم.\n﴿بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ﴾ وفي مصحف عبد الله - ﷺ -: (إذ هداكم للإيمان) (٤).\n_________\n(١) من (ح).\n(٢) من (ح).\n(٣) في (ت): المسيب.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٧٤، \"معالم التنزيل\" للبغوي ٧/ ٣٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٣٥٠.","vol":"24","page":413},{"text":"﴿إِنْ كُنْتُمْ صَادِقِينَ﴾ أنكم مؤمنون.\n\n<span data-type=\"title\" id=toc-5039>١٨ </span>- ﴿إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ (١٨)﴾\nقرأ ابن كثير والأعمش وطلحة (١) بالياء، وغيرهم: بالتاء (٢).\n* * *\n_________\n(١) من (ح).\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦٠٦)، \"التذكرة\" لابن غلبون ٢/ ٥٦٢، \"التيسير\" للداني (ص ١٦٤)، \"التلخيص في القراءات الثمان\" لأبي معشر الطبري (ص ٤١٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٦، \"البدور الزاهرة\" للنشار (٣٠٢).","vol":"24","page":414},{"text":"<span data-type=\"title\" id=toc-5040>٥٠ - سُورَة ق</span>","vol":"24","page":415},{"text":"سورة ق\nمكية (١)، وهي ألف وأربعمائة وأربع وسبعون (٢) حرفًا، وثلثمائة وخمس وسبعون كلمة، وخمس وأربعون آية (٣).\n[٢٨١٩] أخبرنا أبو الحسن محمد بن القاسم بن أحمد الماوردي (٤)، قال: حدثنا أبو الحسين محمد بن أحمد (٥) بن شاذة الكرابيسي (٦)، قال:\n_________\n(١) انظر: \"فضائل القرآن\" لابن الضريس (ص ٣٣)، \"الناسخ والمنسوخ\" للنحاس ٣/ ٢٠، \"جامع البيان\" للطبري ٢٦/ ١٤٦، وقال الماوردي في \"النكت والعيون\" ٥/ ٣٣٩: مكية كلها في قول الحسن وعكرمة وعطاء وجابر، وقال ابن عباس وقتادة، إلَّا آية، وهي قوله تعالى: ﴿وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا﴾، الآية. \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١، \"دلائل النبوة\" للبيهقي ٧/ ١٤٢.\n(٢) في (ح): وتسعون.\n(٣) \"البيان في عد آي القرآن\" للداني (٢٣١)، \"لباب التأويل\" للخازن ٦/ ١٩٣، وفيه ألف وأربعمائة وأربعة وتسعون حرفا وثلاثمائة وسبع وخمسون كلمة، \"القول الوجيز\" للمخللاتي (ص ٢٩٧)، وفيه ألف وأربعمائة وسبعون.\n(٤) أبو الحسن الفلوسي، لم يذكر بجرح أو تعديل.\n(٥) هكذا هنا، وفي مصادر الترجمة: محمد.\n(٦) محمد بن محمد بن شاذة، أبو الحسين الفقيه الزاهد، الكرابيسي، النيسابوري، سمع الحديث من: أبي بكر محمد بن إسحاق بن خزيمة، وأبي العباس محمد بن إسحاق السراج، وأبي حامد الشرقي، وعنه: الحاكم أبو عبد الله النيسابوري، وناقل بن راقم، وأبو الحسن محمد بن القاسم. من أكابر أصحاب الشيخ أبي بكر ابن إسحاق الصبغي، كان يتجر، ثم ترك ذلك، وجاور في الجامع سنين، وكان =","vol":"24","page":417},{"text":"حدثنا أحمد بن محمد بن الحسن (١)، قال: حدثنا محمد بن يحيى (٢)، قال: حدثنا سَلْم بن قتيبة (٣)، عن شعبة (٤)، عن عاصم بن بهدلة (٥)، عن زر بن حبيش (٦)، عن أُبي بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة ﴿ق﴾ هوَّن الله عليه تارات (٧) وسكرات الموت، وصلَّت عليه الملائكة\" (٨).\n* * *\n_________\n= يصلي طول نهاره ويصوم، ولقد حسن الله عمله في آخر عمره.\nانظر: \"طبقات الشافعية\" لابن الصلاح ١/ ٢٤٦، \"طبقات الشافعية\" للأسنوي ٢/ ٤٨٥، \"تاريخ الإسلام\" للذهبي ٢٦/ ٥٤٩.\n(١) ابن الشرقي، ثقة مأمون.\n(٢) محمد بن يحيى بن عبد الله الذهلي النيسابوري، ثقة حافظ جليل.\n(٣) سلم بن قتيبة الشعيري، أبو قتيبة الخراساني، صدوق.\n(٤) شعبة بن الحجاج، ثقة حافظ متقن كان الثوري يقول: هو أمير المؤمنين في الحديث.\n(٥) عاصم بن بهدلة، وهو ابن أبي النجود، صدوق له أوهام، حجة في القراءة.\n(٦) زر بن حُبَيش بن حباشة الأسدي، ثقة جليل.\n(٧) من (ح).\n(٨) [٢٨١٩] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل، وفيه عاصم بن بهدلة صدوق له أوهام.\nالتخريج:\nأخرجه ابن مردويه، كما في \"الكاف الشاف\" لابن حجر ٤/ ٣٩٤، والواحدي في \"الوسيط\" ٤/ ١٦٢ من طريق أبي أمامة عن أُبي بن كعب - ﵁ -، وفيه هارون بن كثير وهو مجهولى، وأورده الزمخشري في \"الكشاف\" ٤/ ٣٩٤ بدون سند، وقد تقدم الكلام في هذا الحديث أوائل العدي من السور.","vol":"24","page":418},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5041>١ </span>- قوله -﷿- ﴿ق﴾\n(قراءة العامة بالجزم (١) وقرأ الحسن وابن أبي إسحاق ونصر بن عاصم قافِ بكسر الفاء، لأنَّ الكسر أخو الجزم، فلما سكن آخره حركوه بحركة الخفض (٢).\nوقرأ عيسى بفتح الفاء حرَّكه إلى أخف الحركات (٣)، وقرأ هارون ومحمد بن السميفع قافُ بالضم، لأنه في غالب الأمر حركة البناء، نحو: منذ وقط وبعد (٤)، وقد تقدم هذا) (٥).\nقال ابن عباس - ﵄ - ﴿ق﴾ اسم من أسماء الله تعالى (٦) أقسم به (٧).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٧، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨.\n(٢) انظر: \"المحتسب\" لابن جني ٢/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٤٨٨.\n(٣) انظر: \"المحتسب\" لابن جني ٢/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٧.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٧، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨.\n(٥) ما بين القوسين ليس في (ح).\n(٦) في (ح) تقديم وتأخير.\n(٧) انظر: \"جامع البيان\" للطبري ٢٦/ ١٤٧، \"النكت والعيون\" للماوردي ٥/ ٣٣٩، \"معالم التنزيل\" للبغوي ٧/ ٣٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢، \"الدر المنثور\" للسيوطي ٦/ ١١٥، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨.","vol":"24","page":419},{"text":"وقال (١) قتادة: اسم من أسماء القرآن (٢).\nوقال (٣) القُرَظِيُّ: افتتاح أسماء الله تعالى قدير وقادر وقاهر وقريب وقاض وقابض (٤) (٥).\nوقال (٦) الشعبي: فاتحة السورة (٧)، وقال (٨): بريدة وابن زيد (٩) وعكرمة والضحاك: هو جبل (محيط بالسماوات والأرضين) (١٠) من زمردة خضراء، اخضرت (١١) السماء منه، وعليه كتفا (١٢) السماء، (والسماء عليه مقببة) (١٣)، وما أصاب (١٤) الناس من زمردة (كان\n_________\n(١) ليست في (ح).\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٤٧، \"النكت والعيون\" للماوردي ٥/ ٣٣٩، \"معالم التنزيل\" للبغوي ٧/ ٣٥٥، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١٧، \"الدر المنثور\" للسيوطي ٦/ ١١٥.\n(٣) ليست في (ح).\n(٤) هذِه الأسماء في (ح) فيها تقديم وتأخير.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣، \"لباب التأويل\" للخازن ٦/ ١٩٤، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨.\n(٦) ليست في (ح).\n(٧) انظر: \"جامع البيان\" للطبري ١/ ٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨.\n(٨) ليست في (ح).\n(٩) ليست في (ح).\n(١٠) في (ح): محيط بالأرض.\n(١١) في (ح): خضرة.\n(١٢) في (ح): كتف.\n(١٣) هذه الجملة ليست في (ح).\n(١٤) في (ح): وجد.","vol":"24","page":420},{"text":"مما تساقط) (١) من ذلك الجبل، وهي رواية أبي الجوزاء عن ابن عباس - ﵄ - (٢).\nوقال وهب بن منبه ﵀: إنَّ ذا القرنين أتى وأشرف على جبل قاف، فرأى تحته (٣) وحوله جبالًا صغارًا، فقال له: ما أنت؟ قال: أنا قاف، قال: فما هذِه الجبال حولك؟ قال: هي عروقي، (وما من) (٤) مدينة من المدائن إلَّا وفيها عرق (من عروقي) (٥) فإذا أراد الله -﷿- أن يزلزل تلك الأرض، فحركت عرقي ذلك فتزلزلت تلك الأرض، فقال له: يا قاف أخبرني بشيء من عظمة الله. قال: إنَّ شأن ربِّنا لعظيم، تَقْصُر عنه الصفات، وتنقضي (٦) دونه الأوهام.\nقال: فأخبرني بأدنى ما يوصف منها. قال: إنَّ ورائي لأرضًا مسيرة خمسمائة عام في عرض خمسمائة عام، من جبال ثلج يحطم بعضها بعضًا، لولا ذلك الثلج لاحترقتُ من حر جهنم.\n_________\n(١) في (ح): فهو ما سقط.\n(٢) أخرجه الحاكم في \"المستدرك\" ٢/ ٥٠٤، عن عبد الله بن بريدة، وأورده المارودي في \"النكت والعيون\" ٥/ ٣٣٩، عن الضحاك مختصرًا، والبغوي في \"معالم التنزيل\" ٧/ ٣٥٥ عن عكرمة والضحاك، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢، وأورده السيوطي في \"الدر المنثور\" ٦/ ١١٥ وعزاه إلى ابن المنذر وابن مردويه.\n(٣) ليست في (ح).\n(٤) في (ح): وليست.\n(٥) في (ح): منها.\n(٦) في (ح): وتَقْصُر.","vol":"24","page":421},{"text":"قال: زدني. قال: إنَّ جبريل -﵇-، واقف بين يدي الله -﷿ -، ترعُد فرائصه (١) يخلق الله تعالى من كل رعدة مائة ألف ملَك، فأولئك الملائكة وقوف (٢) وصفوف بين يدي الله تعالى، منكسو رؤوسهم، فإذا أذن الله لهم في الكلام قالوا: لا إله إلَّا الله وهو قوله: ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا (٣٨)﴾ (٣) يعني: قول لا إله إلَّا الله (٤).\nوقال الفراء: وسمعت من يقول: ﴿ق﴾ قضي ما هو كائن (٥). وقال أبو بكر الوراق: معناه قِف عند أمرنا ونهينا ولا تعداهما (٦).\nوقيل: معناه: قل يا محمد (٧). وقال (٨) أحمد بن عاصم\n_________\n(١) الفريصة: لحمة عند نُغْض الكتف في وسط الجنب عند منبض القلب، ونغض الكتف: عظم رقيق على طرفها، وهما فريصتان ترتعدان عند الفزع.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٦٤، ٢٣٩ (فرص)، (نغض).\n(٢) ليست في (ح).\n(٣) النبأ: ٣٨.\n(٤) الآية ساقطة من (ح).\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨، وقد علق ابن كثير -﵀- على هذِه القصص، وأنها من خرافات بني إسرائيل التي أخذها عنهم بعض الناس لما رأى من جواز الرواية عنهم، مما لا يصدق ولا يكذب، ينظر: \"تفسير القرآن\" ١٣/ ١٨٠.\n(٥) \"معاني القرآن\" للفراء ٣/ ٧٥، بلفظ: ذكر أنها قضي والله.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣.\n(٧) لم أقف على هذا القول.\n(٨) ليست في (ح).","vol":"24","page":422},{"text":"الأنطاكي: هو قرب الله -﷿- من عباده، وبيانه قوله (١): ﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيْدِ﴾ <span data-type=\"title\" id=toc-5042>(٢)</span>.\nوقال ابن عطاء: أقسم الله بقوة قلب حبيبه محمد - ﷺ -، حيث حمل الخطاب ولم يؤثر ذلك فيه لعلوِّ حاله (٣).\n﴿وَالْقُرْآنِ الْمَجِيدِ (١)﴾ الشريف الكريم، (يعني: أنَّه كريم على الله تعالى (٤). وقيل: المجيد الكثير الخير (٥) (٦).\nواختلف العلماء في جواب هذا القسم، فقال أهل الكوفة جواب هذا القسم:\n\n٢ - ﴿بَلْ عَجِبُواْ﴾ (٧).\nوقال الأخفش: جوابه محذوف مجازه: ﴿ق وَالْقُرْآنِ الْمَجِيدِ (١)﴾\n_________\n(١) ليست في (ت).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨.\n(٣) انظر: \"حقائق التفسير\" للسلمي (٣١٢/ ب)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨.\n(٤) أورده الطبري في \"جامع البيان\" ٢٦/ ١٤٧، عن سعيد بن جبير، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٠٧ عن ابن عباس، والقرطبي في \"الجامع لأحكام القرآن\" ٣/ ١٧، \"تفسير الجلالين\" ٤/ ١٨٨، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣، \"الفتوحات الإلهية\" ٤/ ١٨٨.\n(٦) ما بين القوسين ساقط من (ح).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٥، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١٧، \"مغني اللبيب\" لابن هشام (ص ٨٤٧).","vol":"24","page":423},{"text":"لتبعثن، (بدليل قوله: ﴿أَإِذَا مِتْنَا﴾ المعنى: ق والقرآن المجيد لتُبْعَثُنَّ بعد الموت، فعجبوا وقالوا: ﴿أَإِذَا مِتْنَا وَكُنَّا تُرَابًا﴾ (١) الآية) (٢).\nوقال ابن كيسان: جوابه قوله: ﴿مَا يَلْفِظُ مِنْ قَوْلٍ﴾ (٣).\nوقيل: جوابه (٤): ﴿قَدْ عَلِمْنَا﴾، (تقديره: لقد علمنا (٥)، وحذفت اللام لأنَّ ما قبلها عوض منها (٦) (٧).\nوجوابات القسم سبعة (٨): إنَّ الشديدة (٩)، كقوله في: ﴿وَالْفَجْرِ\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٧٥، \"جامع البيان\" للطبري ٢٦/ ١٤٦، \"معاني القرآن\" للزجاج ٥/ ٤١، \"معالم التنزيل\" للبغوي ٧/ ٣٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣، \"البحر المحيط\" لأبي حيان ٨/ ١٢٠.\n(٢) ما بين القوسين ليس في (ح).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٦، \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١٧، \"البحر المحيط\" لأبي حيان ٨/ ١٢٥، \"مغني اللبيب\" لابن هشام (ص ٨٤٧)، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨.\n(٤) ما بين القوسين ليس في (ح).\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٤٧، \"معاني القرآن\" للزجاج ٥/ ٤١، \"معالم التنزيل\" للبغوي ٧/ ٣٥٦ \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣، وقال ابن كثير في \"تفسير القرآن\" ١٣/ ١٨٢ وفي هذا نظر بل الجواب هو مضمون الكلام بعد القسم، وهو إثبات النبوة وإثبات المعاني وتقريره وتحقيقه.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ٤٢، \"مغني اللبيب\" لابن هشام (٨٤٧)، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٨.\n(٧) ما بين القوسين ليس في (ح).\n(٨) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٦.\n(٩) في (ح): المشددة.","vol":"24","page":424},{"text":"إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (١٤)﴾ (١).\nوما النافية، كقوله: ﴿وَالْضُّحَى (١)﴾ .. ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ (٢) واللام المفتوحة كقوله: ﴿فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ (٩٢)﴾ (٣).\nو(إن) الخفيفة، كقوله: ﴿تَاللَّهِ إِنْ كُنَّا لَفِي ضَلَالٍ مُبِينٍ (٩٧)﴾ (٤).\nو(لا) كقوله: ﴿وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ﴾ (٥).\nو(بل) كقوله: ﴿ق وَالْقُرْآنِ الْمَجِيدِ (١) بَلْ عَجِبُوا﴾.\n﴿أَنْ جَاءَهُمْ﴾ (موضع أن نصب بحذف حرف الصفة، تقديره عجبوا لأن جاءهم (٦) (٧).\n﴿مُنذِرٌ﴾ مخوّف (٨).\n﴿مِنْهُمْ﴾ يعرفون نسبه، وحسبه، وصدقه، وأما نته.\n﴿فَقَالَ الْكَافِرُونَ﴾ يعني: أهل مكة (٩).\n﴿هَذَا شَيْءٌ عَجِيْبٌ﴾ (أي: قول محمد: إنا نحيا بعد الموت شيء\n_________\n(١) الفجر: ١، ١٤.\n(٢) الضحى: ١، ٣.\n(٣) الحجر: ٩٢.\n(٤) الشعراء: ٩٧.\n(٥) النحل: ٣٨.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣.\n(٧) ما بين القوسين ليس في (ح).\n(٨) انظر: \"الكشاف\" للزمخشري ٤/ ٣٧٩، \"معالم التنزيل\" للبغوي ٧/ ٣٥٦.\n(٩) ليست في (ح).","vol":"24","page":425},{"text":"عجيب غريب، ما نعتقده ولا نعرف أن يكون هذا حقًّا. ثم قالوا مستقبحين متعجبين منكرين) (١):\n\n<span data-type=\"title\" id=toc-5043>٣ </span>- ﴿أَإِذَا مِتْنَا وَكُنَّا تُرَابًا﴾ وبلينا في قبورنا (٢) نبعث؟ !\nفترك ذلك البعث لدلالة الكلام عليه (٣).\n﴿ذَلِكَ رَجْعٌ بَعِيْدٌ﴾ أي: لا يكون <span data-type=\"title\" id=toc-5044>(٤) </span>(٥) يقال: رجعته أرجعه (٦) رجعًا، ورجع هو يرجع (٧) رجوعًا، قال الله -﷿-: ﴿فَإِنْ رَجَعَكَ اللهُ إِلَى طَائِفَةٍ مِنْهُمْ﴾ (٨).\n\n٤ - قال الله تعالى: ﴿قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ﴾\nفتأكله من عظامهم وأجسادهم (٩) (وقيل معناه: ما تُبْلِي منهم ما\n_________\n(١) ما بين القوسين ليس في (ح). ما عدا كلمة غريب.\n(٢) ليست في (ح).\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٢٥.\n(٤) ليست في (ح).\n(٥) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٢٠، \"معالم التنزيل\" للبغوي ٧/ ٣٥٦.\n(٦) ليست في (ح).\n(٧) ليست في (ح).\n(٨) التوبة: ٨٣.\nوانظر: \"فتح القدير\" للشوكاني ٥/ ٧٢.\n(٩) أخرجه الطبري في \"جامع البيان\" ٢٦/ ١٤٩، عن ابن عباس ومجاهد وقتادة، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٠٧ عن ابن عباس.\nوانظر: \"الدر المنثور\" للسيوطي ٦/ ١١٦، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٨٢.","vol":"24","page":426},{"text":"تُبِقي (١» (٢) لأنَّ العصعص لا تأكله الأرضُ، كما جاء في الحديث: \"كل ابن آدم يَبْلى، إلَّا عَجْبُ الذنب (٣)، منه خلق (٤) وفيه (يركب الخلق يوم القيامة\" (٥) (٦)، وأبدان الأنبياء ﵈، والشهداء أيضًا لا تبلى؛ (لقوله - ﷺ -: \"إن الله حرَّم على الأرض أجساد الأنبياء\" (٧» (٨).\nوقال السدي: هو الموت، يقول: قد علمنا من يموت منهم، ومن يبقى (٩).\n_________\n(١) في (ح) قيل معناه: قد علمنا ما تبلي.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٦.\n(٣) عجْب الذنب: عجب -بالسكون-، العظم الَّذي في أسفل الصُّلْب عند العجز.\nانظر: \"لسان العرب\" لابن منظور (عجب) ١/ ٥٨٢.\n(٤) ما بين القوسين ليس في (ح).\n(٥) أخرجه البخاري كتاب التفسير، باب: ﴿يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (١٨)﴾ (٤٩٣٥)، من طريق أبي صالح عن أبي هريرة - ﵁ - بمثله، ومسلم كتاب الفتن، وأشراط الساعة، باب ما بين النفختين (٢٩٥٥).\n(٦) ما بين القوسين ليس في (ح).\n(٧) أخرجه أبو داود عن أوس بن أوس - ﵁ -، في كتاب الصلاة في موضعين، باب فضل يوم الجمعة (١٠٤٧)، وباب في الاستغفار (١٥٣١)، وابن ماجة في موضعين، كتاب إقامة الصلاة، باب في فضل الجمعة (١٠٥٨)، وكتاب الجنائز، باب ذكر وفاته ودفنه - ﷺ - (١٦٣٦).\n(٨) ما بين القوسين ليس في (ح).\n(٩) انظر: \"معالم التنزيل\" للبغوي ٦/ ٣٥٦، \"الكشاف\" للزمخشري ٤/ ٣٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤، \"البحر المحيط\" لأبي حيان ٨/ ١٢١، \"فتح القدير\" للشوكاني ٥/ ٧٢.","vol":"24","page":427},{"text":"(وعن ابن عباس - ﵄ - هو من دخل في الإسلام من المشركين) (١).\n﴿وَعِنْدَنَا كِتَابٌ حَفِيْظٌ﴾ (بعدتهم وأسمائهم فهو فعيل بمعنى فاعل (٢) وقيل) (٣): هو محفوظ من الشياطين، ومن أن يدرس ويتغير، وهو اللوح المحفوظ المكتوب فيه جميع الأشياء المقدرة (٤).\n\n<span data-type=\"title\" id=toc-5045>٥ </span>- ﴿بَلْ كَذَّبُوا بِالْحَقِّ﴾ أي: القرآن (٥).\n(وقيل: الإسلام (٦).\nوقيل: محمد - ﷺ - (٧» (٨).\n﴿لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ﴾ قال أبو حمزة (٩) سُئل ابن عباس - ﵄ -\n_________\n(١) ما بين القوسين ليس في (ح). وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٦، وأورده السيوطي في \"الدر المنثور\" ٦/ ١١٦ عن الضحاك.\n(٣) ما بين القوسين ليس في (ح).\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٤١، \"معالم التنزيل\" للبغوي ٧/ ٣٥٦، \"الكشاف\" للزمخشري ٤/ ٣٨٠، \"فتح القدير\" للشوكاني ٥/ ٧٢.\n(٥) أورده الطبري في \"جامع البيان\" ٢٦/ ١٤٩ عن قتادة، والماوردي في \"النكت والعيون\" ٥/ ٣٤١، والبغوي في \"معالم التنزيل\" ٧/ ٣٥٦، والزمخشري في \"الكشاف\" ٤/ ٣٨٠، وأبو حيان في \"البحر المحيط\" ٨/ ١٢١.\n(٦) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٤، ونسبه للثعلبي. ينظر: \"البحر المحيط\" لأبي حيان ٨/ ١٢١.\n(٧) انظر: \"البحر المحيط\" لأبي حيان ٨/ ١٢١، \"إرشاد العقل السليم\" لأبي السعود ٨/ ١٢٦، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٩.\n(٨) ما بين القوسين ليس في (ح).\n(٩) عمران بن أبي عطاء الأسدي، أبو حمزة القصاب، الواسطي.","vol":"24","page":428},{"text":"عن المريج، قال: هو الشيء المنكر، أما سمعت قول الشاعر (١):\nفجالت والتمسْتُ به (٢) حَشاها ... فخر كأنه خُوظ مريج (٣)\nوقال الوالبي عنه: أمر مختلف (٤).\nوروى العوفي عنه: أمر ضلالة (وهو قولهم ساحِر، شاعر، مجنون، كاهن (٥» (٦).\nوقال سعيد بن جبير ومجاهد: أمر ملتبس (٧).\nوقال قتادة -في هذِه الآية-: من ترك الحق مرج عليه أمره (٨)\n_________\n(١) هو داخل بن حرام الهذلي، أحد بني سهم بن معاوية.\n(٢) في (ت): بها، والمثبت من (ح) ومن المراجع السابقة.\n(٣) ينظر: \"شرح الهذليين\" للسكري ٢/ ٦١٨، \"جامع البيان\" للطبري ٢٦/ ١٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥، \"لسان العرب\" لابن منظور ٢/ ٣٦٥ (مرج)، \"البحر المحيط\" لأبي حيان ٨/ ١٢١، \"الدر المنثور\" للسيوطي ٦/ ١١٦.\nجالت: جال واجتال إذا ذهب وجاء، زاغت: حادت عنه، يعني: البقرة، به، أي: بالسهم، الحشا، حشوة الجوف، خوط: غصن أو قضيب.\n(٤) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٠، \"النكت والعيون\" للماوردي، عن قتادة، ٥/ ٣٤١.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٠، \"معاني القرآن\" للزجاج ٥/ ٤٢، \"الدر المنثور\" للسيوطي ٦/ ١١٦.\n(٦) ما بين القوسين ليس في (ح).\n(٧) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٠، \"تفسير مجاهد\" (٦٠٩)، \"معالم التنزيل\" للبغوي ٧/ ٣٥٦، \"الدر المنثور\" للسيوطي ٦/ ١١٦.\n(٨) ليست في (ت).","vol":"24","page":429},{"text":"والتبس عليه دينه (١).\nوقال ابن زيد: مختلط (٢).\nوقيل: أمر فاسد (٣).\nوقيل: أمر متغير (٤).\nوكل هذِه الأقاويل متقاربة، وأصل المرج الاضطراب والقلق، يقال: قد مرج أمر الناس ومرج الدين (٥) ومرج الخاتم في أصبعي، إذا قلق من الهزال (٦)، قال الشاعر (٧):\nمَرِجَ الدينُ فأعددتُ لَه ... مشرف الحَارِكِ محبوك الكَتَدْ (٨)\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٠، \"معالم التنزيل\" للبغوي ٧/ ٣٥٦.\n(٢) انظر: \"جامع البيان\" ٢٦/ ١٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥، \"البحر المحيط\" لأبي حيان ٨/ ١٢١، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٩.\n(٣) أورده الماوردي في \"النكت والعيون\" ٥/ ٣٤١ عن أبي هريرة.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥.\n(٥) من (ح).\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥، \"لسان العرب\" لابن منظور ٢/ ٣٦٥ (مرج)، \"البحر المحيط\" لأبي حيان ٨/ ١٢١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٨٢.\n(٧) الشاعر هو أبو دؤاد الإيادي.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥، \"لسان العرب\" لابن منظور ٢/ ٣٦٥، \"البحر المحيط\" لأبي حيان ٨/ ١٢١.\nالحارك: الحارك من الفرس فروع الكتفين وهو أيضًا الكاهل، الكتد: مجتمع الكتفين.","vol":"24","page":430},{"text":"(وفي الحديث: \"كيف بك يا عبد الله إذا كنت في قوم مرِجت عهودهم وأما ناتهم، واختلفوا، فكانوا هكذا\" وشبك بين أصابعه (١» (٢).\n\n<span data-type=\"title\" id=toc-5046>٦ </span>- قوله -﷿-: ﴿أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ﴾\nنظر اعتبار وتفكر (٣).\n﴿كَيْفَ بَنَيْنَاهَا﴾ فرفعناها بلا عمد (٤).\n﴿وَزَيَّنَّاهَا﴾ بالنجوم (٥).\n﴿وَمَا لَهَا مِنْ فُرُوجٍ﴾ شقوق وفتوق، واحدها فرْج (٦).\nوقال ابن زيد: الفرج الشيء المشقوق (٧) بعضه من بعض (٨).\n_________\n(١) أخرجه أبو داود عن عبد الله بن عمرو، كتاب الملاحم، باب الأمر والنهي ٤/ ١٢٢.\n(٢) في (ح): وفي الحديث: \"مرجت عهودهم وأماناتهم\".\n(٣) ليست في (ح)، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦.\n(٤) ليست في (ح)، وانظر: \"معاني القرآن\" للزجاج ٥/ ٤٢، \"الكشاف\" للزمخشري ٤/ ٣٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦.\n(٥) ساقطة من (ح)، وانظر: \"جامع البيان\" للطبري ٢٦/ ١٥١، \"معالم التنزيل\" للبغوي ٧/ ٣٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦.\n(٦) رواه الطبري في \"جامع البيان\" ٢٦/ ١٥١، عن مجاهد، وانظر البغوي في \"معالم التنزيل\" ٧/ ٣٥٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٦.\nوالسيوطي في \"الدر المنثور\" ٦/ ١١٦.\n(٧) في (ح): المتبرئ.\n(٨) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥١.","vol":"24","page":431},{"text":"وقال الكسائي: ليس فيها تفاوت ولا اختلاف ولا فتوق (١) (٢).\n\n<span data-type=\"title\" id=toc-5047>٧ </span>- ﴿وَالْأَرْضَ مَدَدْنَاهَا﴾ بسطناها على وجه الماء (٣).\n﴿وَأَلْقَيْنَا فِيْهَا﴾ نصبنا (٤).\n﴿رَوَاسِيَ وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ﴾ أي: من كل صنف ولون (٥) (٦).\n﴿بَهِيجٍ﴾ حسن كريم يُبْهَج به، أي: يسر بنظره، والبهجة: السرور (٧) <span data-type=\"title\" id=toc-5048>(٨)</span>.\n\n٨ - ﴿تَبْصِرَةً﴾ أي: جعلنا ذلك تبصرة (٩).\nوقال أبو حاتم: نُصبَ على المصدر، يعني: جعلنا ذلك تبصيرًا\n_________\n(١) ليست في (ح).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٤١، \"معالم التنزيل\" للبغوي ٧/ ٣٥٧.\n(٤) ليست في (ح).\n(٥) ليست في (ح).\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥١، \"الكشاف\" للزمخشري ٤/ ٣٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦.\n(٧) ليست في (ح).\n(٨) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤٩٥)، وأخرجه الطبري في \"جامع البيان\" ٢٦/ ١٥١ - ١٥٢ عن ابن عباس وابن زيد.\nوانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٧، \"الجامع لأحكام القرآن\" للقرطبي ٧// ٦، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٨٣، \"الدر المنثور\" للسيوطي ٦/ ١١٦.\n(٩) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٢، \"معاني القرآن\" للزجاج ٥/ ٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦، \"الدر المنثور\" للسيوطي ٦/ ١١٦.","vol":"24","page":432},{"text":"وتنبيهًا على قدرتنا (١).\n﴿وَذِكْرَى لِكُلِّ عَبْدٍ مُنِيبٍ﴾ يرجع إلى الله ويتفكر في قدرته (٢)؛ لأنَّ من كان قادرًا على خلق السموات والأرض والنبات قادر على بعثهم، ونظير التبصرة من المصادر: التذكرة، والتكملة والتفضلة، ومن المضاعف: التجلَّة والتعزَّة.\n\n<span data-type=\"title\" id=toc-5049>٩ </span>- ﴿وَنَزّلْنَا مِنَ الْسَّمَاءِ﴾ يعني: السحاب (٣) (٤).\n﴿مَاءً﴾ المطر (٥).\n﴿مُبَارَكًا﴾ سمي مباركًا لأنه يحيي الأرض ويزيل جدبها (٦) (٧).\n﴿فَأَنبَتْنَا بِهِ جَنَّاتٍ﴾ بساتين في الأرض وكروم (٨) (٩).\n﴿وَحَبَّ الْحَصِيدِ﴾ يعني البر والشعير وسائر الحبوب التي تحصد وتدخر وتقتات، وأضاف الحب إلى الحصيد وهما واحد لاختلاف\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٤٢، \"الكشاف\" للزمخشري ٤/ ٣٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦.\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٢، \"النكت والعيون\" للماوردي ٥/ ٣٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦.\n(٤) ليست في (ح).\n(٥) ليست في (ح).\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٤٢.\n(٧) ليست في (ح).\n(٨) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٤٢.\n(٩) ليست في (ح).","vol":"24","page":433},{"text":"اللفظين كما يقال: مسجد الجامع، وربيع الأول، وحق اليقين، وحبل الوريد، ونحوها قاله الفراء (١).\n\n<span data-type=\"title\" id=toc-5050>١٠ </span>- ﴿وَالنَّخْلَ بَاسِقَاتٍ﴾\nنصب النخل ردًّا على قوله: (وَحَبَّ الْحَصِيدِ) (٢) (٣).\nقال مجاهد وعكرمة وقتادة: الباسقات (٤) الطوال (٥) وقال عبد الله بن شداد بن الهاد: بسوقها: استقامتها في الطول (٦).\nوقال سعيد بن جبير: مستويات (٧).\nوقال الحسن والفراء: مواقير: حوامل، يقال للشاة إذا ولدت: بسقت (٨)، ومحلها نصب على الحال والقطع.\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٧٦، \"جامع البيان\" للطبري ٢٦/ ١٥٢، \"معاني القرآن\" للزجاج ٥/ ٤٣، \"النكت والعيون\" للماوردي ٥/ ٣٤٢، \"معالم التنزيل\" للبغوي ٧/ ٣٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦.\n(٢) انظر: \"إملاء ما منَّ به الرحمن\" للعكبري (٥٣٧).\n(٣) ليست في (ح).\n(٤) ليست في (ح).\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٣، \"معالم التنزيل\" للبغوي ٧/ ٣٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٨٣.\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧.\n(٨) لم أقف عليه عند الفراء، وذكره الماوردي عن عكرمة.","vol":"24","page":434},{"text":"[٢٨٢٠] أخبرنا الحسين بن محمد الدينوري (١)، قال: حدثنا عمر ابن أحمد بن القاسم النهاوندي (٢)، قال: حدثنا عبيد بن صبيح الكناني (٣)، قال: حدثنا هشام بن يونس النهشلي (٤)، قال: حدثنا سفيان بن عيينة (٥)، عن زياد بن (٦) عِلاقة (٧)، عن قطبة بن مالك\n_________\n= انظر: \"النكت والعيون\" للماوردي ٥/ ٣٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧، \"الدر المنثور\" للسيوطي ٦/ ١١٧.\n(١) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٢) فقيه روى عن الثقات الموضوعات.\n(٣) عبيد بن صبيح الكناني، الزيات، قال الدارقطني: لا بأس به. انظر: \"سؤالات الحاكم للدارقطني\" (ص ٩٢)، (١٥٥)، وذكره المزي في \"تهذيب الكمال\" ٣/ ٢٧١ فيمن روى عن هشام بن يونس.\n(٤) هشام بن يونس بن وابل التميمي النهشلي، أبو القاسم الكوفي اللؤلؤي، قال النسائي: ثقة، وقال ابن حبان: يغرب، وقال محمد بن عبد الله الحضرمي: كان صدوقا. مات في ذي القعدة سنة (٢٥٢ هـ).\nانظر: \"الثقات\" لابن حبان ٩/ ٢٣٤، \"الكاشف\" للذهبي ٢/ ٣٣٨، \"تهذيب الكمال\" ٣٠/ ٢٧٠، \"تهذيب التهذيب\" لابن حجر ٦/ ٣٩، \"تقريب التهذيب\" لابن حجر (٥٧٤).\n(٥) ثقة حافظ، فقيه إمام حجة، إلَّا أنه تغير حفظه بأخرة وكان ربما دلس لكن عن الثقات.\n(٦) في (ح): عن.\n(٧) زياد بن علاقة بن مالك الثعلبي، أبو مالك الكوفي، ثقة رمي بالنصب ابن أخي قطبة بن مالك. قال يحيى بن معين والنسائي: ثقة، وقال أبو حاتم: صدوق الحديث، وذكره ابن حبان في الثقات، وقال العجلي: ثقة وهو في عداد الشيوخ، مات سنة مائة وخمس وثلاثين، وقد قارب المائة. انظر: \"تهذيب التهذيب\" لابن حجر ٢/ ٢٢٧، \"تقريب التهذيب\" لابن حجر (٢٢٠).","vol":"24","page":435},{"text":"- ﷺ - (١) قال: سمعت النبي - ﷺ - يقرأ: (والنخل باصقات) بالصاد (٢) (٣).\n(لَهَا طَلْعٌ) ثمر وحمل؛ سمي بذلك لأنه (يطلع (٤» (٥) (٦).\nإنَضِيدٌ) متراكب متراكم، قد نضد بعضه على بعض (٧) قال مسروق بن الأجدع: نخل الجنة نضيد من أصلها إلى فرعها، وثمرها\n_________\n(١) قطبة بن مالك الثعلبي ويقال: الذبياني وهو عم زياد بن علاقة، سكن الكوفة، له صحبة.\nانظر: \"الاستيعاب\" لابن عبد البر ٣/ ١٢٨٣، \"الإصابة\" لابن حجر ٥/ ٤٤٧.\n(٢) [٢٨٢٠] الحكم على الإسناد:\nفيه عمر النهاوندي يروي الموضوعات.\nالتخريج:\nلم أقف عليه بلفظ: (باصقات) وإنما ذكره الزمخشري بدون سند، والقرطبي نسبه إلى الثعلبي، وأبو حيان في \"البحر المحيط\" ٨/ ١٢٢، وقد أخرجه مسلم في كتاب الصلاة. بلفظ: (وَالنَّخْلَ بَاسِقَاتٍ) بالسين (٤٥٧).\n(٣) وقع في هامش اللوحة (ب) ما يأتي: قال أبو الفتح: الأصل السين، وإنما الصاد بدل منها لاستعلاء القاف ... \"المحرر الوجيز\" لابن عطية ٥/ ١٥٨.\n(٤) الأصل: لا يطلع، والتصويب من (ح).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٧.\n(٦) وقع في هامش اللوحة (ب) ما يأتي:\nوالطلع أول ظهور الثمر في الكفري، وهو أبيض محبب كحب الرمان فما دام ملتصقًا بعضه ببعض فهو نضيد، فإذا خرج من الكفري وتفرق فليس بنضيد.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ١٥٨.\n(٧) انظر: \"تفسير القرآن\" لابن أبي حاتم ١٠/ ٣٣٠٧، \"جامع البيان\" للطبري ٢٦/ ١٥٣، \"معالم التنزيل\" للبغوي ٧/ ٣٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧، \"الدر المنثور\" للسيوطي ٦/ ١١٧.","vol":"24","page":436},{"text":"أمثال القلال (١) والدلاء (٢) وأنهارها تجري في غير أخدود (٣).\nوقيل: منضود مرصوص بعضه فوق بعض، وذلك ما دام في أكمامه، فإذا خرج فليس بنضيد (٤) (٥).\n\n<span data-type=\"title\" id=toc-5051>١١ </span>- ﴿رِزْقًا﴾ أي: جعلناها (٦) وقيل: الماء جعلناه رزقًا (٧) (٨).\n﴿لِلْعِبَادِ وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا﴾\n[٢٨٢١] وأخبرني ابن فنجويه (٩)، قال: حدثنا ابن صقلاب (١٠)، قال: حدثنا ابن أبي الخصيب (١١)، قال: حدثني ابن أبي الحواري (١٢)،\n_________\n(١) القِلال: جمع قُلَّة، وهي الجرَّة.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٥٦٥ (قلل).\n(٢) الدلاء: جمع دلو وهي التي يُستقى بها.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٢٦٤ (دلا).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٧، \"الوسيط\" للواحدي ٤/ ١٦٤.\n(٥) هذا القول ليس في (ح).\n(٦) في (ح): جعلناها ﴿رِزْقًا﴾.\n(٧) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٤٣.\n(٨) القول ليس في (ح).\n(٩) ثقة صدوق كثير الرواية للمناكير.\n(١٠) محمد بن الحسين بن بشر بن صقلاب، لم يذكر بجرح أو تعديل.\n(١١) محمد بن أحمد بن المستنير المصيصي، لم يذكر بجرح أو تعديل.\n(١٢) أحمد بن عبد الله بن ميمون بن العباس ثقة زاهد.","vol":"24","page":437},{"text":"قال: حدثنا عتيق بن يعقوب (١)، عن إبراهيم بن قدامة (٢)، عن أبي عبد الله الأغر (٣)، عن أبي هريرة - ﵁ - قال: كان النبي - ﷺ - إذا جاءهم المطر، وفي لفظ إذا رأى المطر (٤) وسالت الميازيب قال: \"لا محل عليكم العام\" يعني: الجدب (٥).\nقوله ﷿: ﴿وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا﴾ أي أخصبنا به بلدة جدبة (٦) (٧).\n_________\n(١) عتيق بن يعقوب بن صديق بن عبد الله بن الزبير بن العوام، أبو يعقوب الزبيري المدني، وثقه الدارقطني، وذكره ابن حبان في \"الثقات\"، وذكر ابن خلفون أنه روى عن هشام بن عروة حديثا منكرًا.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٤٦، \"الثقات\" لابن حبان ٨/ ٥٢٧، \"لسان الميزان\" للذهبي ٤/ ١٥٤.\n(٢) إبراهيم بن قدامة الجمحي مدني، قال ابن القطان والذهبي: لا يعرف. وقد ذكره ابن حبان في \"الثقات\".\nانظر: \"الثقات\" لابن حبان ٨/ ٥٩، \"ميزان الاعتدال\" للذهبي ١/ ٥٣، \"لسان الميزان\" لابن حجر ١/ ٩٢.\n(٣) سلمان الأغر، أبو عبد الله المدني، مولى جهينة، أصله من أصبهان، ثقة، روى له الجماعة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٩٧، \"الثقات\" لابن حبان ٤/ ٣٣٣، \"تهذيب الكمال\" للمزي ١١/ ٢٥٦، \"تهذيب التهذيب\" لابن حجر ٢/ ٢٧٢، \"تقريب التهذيب\" لابن حجر (٢٤٧٨).\n(٤) الجملة ليست في (ح).\n(٥) [٢٨٢١] الحكم على الإسناد:\nفيه إبراهيم بن قدامة، لا يُعرف، وفيه من لم يذكر بجرح أو تعديل.\n(٦) انظر: \"إرشاد العقل السليم\" لأبي السعود ٨/ ١٢٧.\n(٧) الجملة ليست في (ح). ووقع في هامش اللوحة (ب): (وقرأ ميِّتا بالتشديد، أبو جعفر، ومر بالبقرة ..). انظر: \"إتحاف فضلاء البشر\" للدمياطي (٤٨٨).","vol":"24","page":438},{"text":"﴿كَذَلِكَ الْخُرُوجُ﴾ من القبور، (أي كما أحيا الله سبحانه هذِه الأرض الميتة فكذلك يخرجكم أحياءً بعد موتكم، ثم ذكرهم بنبأ من كان قبلهم من المكذبين، وخوفهم ما أخذهم) (١) فقال (٢):\n\n<span data-type=\"title\" id=toc-5052>١٢ </span>- ﴿كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ﴾ فأهلكوا بالغرق.\n﴿وَأَصْحَابُ الرَّسِّ﴾ قيل: هم قوم باليمن، وقد ذكرنا قصصهم في سورة الفرقان (٣).\n﴿وَثَمُودُ﴾ كذبوا صالحًا -﵇- فأهلكوا بالدمدمة (٤) (٥).\n\n<span data-type=\"title\" id=toc-5053>١٣ </span>- ﴿وَعَادٌ﴾\nكذبوا هودًا -﵇- فأهلكوا بالريح العقيم (٦).\n﴿وَفِرْعَوْنُ﴾ كذب موسى -﵇- فأغرقه الله تعالى ومن معه جميعًا (٧).\n﴿وَإِخْوَانُ لُوطٍ﴾ إنما سماهم إخوانه لأنهم كانوا معه في بلده، نحو قوله -﷿- ﴿إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ﴾ كذبوا نبيهم فقلب الله بهم الأرض (٨).\n_________\n(١) ما بين القوسين ليس في (ح).\n(٢) في (ح): قوله تعالى.\n(٣) ليست في (ح).\n(٤) دمدم: أي: أطبق عليهم العذاب.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٢٠٩ (دمم).\n(٥) ليست في (ح).\n(٦) ليست في (ح).\n(٧) ليست في (ح).\n(٨) ليست في (ح).","vol":"24","page":439},{"text":"<span data-type=\"title\" id=toc-5054>١٤ </span>- ﴿وَأَصْحَابُ الْأَيْكَةِ﴾\n(يعني: الغيضة (١)، قوم شعيب كذبوا شعيبًا -﵇- فأخذهم الله تعالى بعذاب يوم الظلة) (٢) ﴿وَقَوْمُ تُبَّعٍ﴾ هو كان ملكًا باليمن.\nوقال ابن عباس - ﵁ - كان نبيًّا (٣). وسمي تبعًا لكثرة من تبعه وكان يعبد النار فأسلم ودعى قومه إلى الإسلام، وهم حِمْير فكذبوه فسلط الله عليهم الحبشة (٤) (٥) وكان من خبره وخبر قومه:\n[٢٨٢٢] ما أخبرنا عبد الله بن حامد (بن محمد) (٦) الأصفهاني (٧). قراءةً عليه، قال: أخبرني أبو علي إسماعيل بن سعدان (٨)، قال: أخبرني علي بن أحمد (٩)، قال: حدثنا أبو جعفر محمد بن جرير\n_________\n(١) الغيضة تنبت السدر والأراك ونحوهما من ناعم الشجر.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٩٤ (أيك).\n(٢) ليس في (ح).\n(٣) القول ليس في (ح).\n(٤) الجملة ليست في (ح).\n(٥) أورده البغوي في \"معالم التنزيل\" ٧/ ٢٣٣، عن قتادة.\n(٦) من (ح).\n(٧) الوزان، لم يذكر بجرح أو تعديل.\n(٨) لم أجده.\n(٩) علي بن أحمد بن محمد بن إبراهيم بن فروخ، أبو الحسن الوراق الواعظ، يعرف بغلام المصري، قال ابن أبي الفوارس: توفي فجأة ليلة الخميس، ودفن يوم الخميس لاثنتي عشرة ليلة خلت من ذي القعدة سنة (٣٦١ هـ)، وكان حسن القصص ماضي اللسان سريع الخاطر، حسن الحفظ، وكان في الرواية فيه تساهل.\nانظر: \"تاريخ بغداد\" للخطيب ١١/ ٣٢٤، \"ميزان الاعتدال\" للذهبي ٣/ ١١٢، \"لسان الميزان\" لابن حجر ٤/ ١٩٦.","vol":"24","page":440},{"text":"الطبري (١) ح.\n[٢٨٢٣] وأخبرني عقيل بن محمد بن أحمد الجرجاني (٢)، أنَّ أبا الفرج البغدادي القاضي (٣)، أخبرهم عن محمد بن جرير الطبري (٤)، قال: حدثنا ابن حُميد (٥)، قال: حدثنا سلمة (٦)، قال: حدثنا محمد بن إسحاق (٧)، قال: كان تبَّع الآخر وهو أسعد أبو كرب بن ملكيكرب، حين أقبل من المشرق وجعل طريقه على المدينة، وقد كان حين مرَّ بها لم يهج (٨) أهلها وخلف بين أظهرهم ابنا له فقتل غيلة (٩) فقدِمَها وهو مُجمِعٌ لإخرابها، واستئصال أهلها، وقطع نخلها، فجمع (١٠) هذا\n_________\n(١) محمد بن جرير بن يزيد الطبري، الإمام العلم المجتهد، صاحب التصانيف البديعة.\n(٢) لم أجده.\n(٣) المعافى بن زكريا بن يحيى النهرواني، العلامة الفقيه الحافظ الثقة.\n(٤) الإمام العلم المجتهد.\n(٥) محمد بن حميد بن حيان الرازي، حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(٦) سلمة بن الفضل الأبرش، مولى الأنصار، قاضي الريّ، صدوق كثير الخطأ.\n(٧) محمد بن إسحاق بن يسار، أبو بكر المطلبي مولاهم، المدني، نزيل العراق، إمام المغازي، صدوق يدلس ورمي بالتشيع والقدر.\n(٨) الهَيجُ: الحرب.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٣٩٥ (هيج).\n(٩) الغِيلة بالكسر: الخديعة، وقتل فلان غيلة، أي: خدعة، وهو أن يخدعه فيذهب به إلى موضع، فإذا صار إليه قتله وقد اغْتيل.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٥١٢ (غيل).\n(١٠) في (ت): فأجمع.","vol":"24","page":441},{"text":"الحي من الأنصار على قتاله حين سمعوا ذلك من أمره ليمتنعوا منه، ورئيسهم يومئذ (١) عمرو ابن طلحة (٢) أخو بني النجار ثم أحد بني عمرو فخرجوا لقتاله، وكان تبع نزل بهم قبل ذلك فقتل رجل منهم من بني عدي بن النجار يقال له: أحمر رجلًا من أصحاب تبَّع وجده في عَذْق (٣) له يجذّه (٤)، فضربه بمِنْجَله (٥) فقتله، وقال: إنما التمر لمن أبَّره (٦) ثم ألقاه حين قتله في بئر من آبارهم معروفة يقال لها: ذات تومان، فزاد ذلك تبعًا (٧) حَنقًا (٨) عليهم، فبينا تبع على ذلك من حربهم يقاتلهم ويقاتلونه قال: فيزعم الأنصار إنهم كانوا يقاتلونه\n_________\n(١) من (ح).\n(٢) وقع في هامش اللوحة (أ)، وطلحة: أمه وهي: بنت عامر بن زريق بن عامر بن عبد حارثة بن مالك بن عضب بن جشم بن الخزرج ... من \"سيرة ابن هشام\".\n(٣) العذق: بالفتح النخلة، وبالكسر: العرجون بما فيه من الشماريخ.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٩٩.\n(٤) يجذه: يقطعه.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٤٧٩ (جذذ).\n(٥) المِنْجَل: ما يحصد به.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٦٤٧ (نجل).\n(٦) أبَّرَه: أصلحه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٣، \"لسان العرب\" لابن منظور ٤/ ٣ (أبر).\n(٧) من (ح).\n(٨) الحنقَ: شدة الاغتياظ.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٦٩ (حنق).","vol":"24","page":442},{"text":"بالنهار ويقْرونه بالليل، فأعجبه ذلك، ويقول: إنَّ قومنا هؤلاء والله لكِرامٌ، إذ جاءه حبْران من أحبار يهود بني قريظة عالمان راسخان فكانا ابنيْ عم وكانا أعلم أهل (١) زمانهما، فجاءا تبعًا حين سمعا ما يريد من إهلاك المدينة وأهلها، فقالا له: أيها الملك لا تقاتلهم (٢) ولا تفعل، فإنك إن أبيت إلَّا ما تريد حيل بينك وبينها، ولم نأمن عليك العقوبة عاجلًا، فقال لهما: ولمَ ذاك؟ قالا: هي مُهاجَرُ نبي يخرج من هذا الحي من قريش في آخر الزمان يقال له: محمد - ﷺ - تكون هي داره وقراره (وفيها قبرُه، فتناهى وكف عنهم) (٣) لقولهما عما كان يريد بالمدينة، ورأى أن (٤) لهما علمًا أعجبه ما سمع منهما.\n(وقال غيره: إنَّ تبعًا سألهما آيةً فقالا: انظر إلى مكان كذا ليلة الجمعة، وهو موضع قبر رسول الله - ﷺ - فنظر فرأى على ذلك المكان نورًا من الأرض حتى بلغ السماء، فانصرف عن قتالهم، وصدق الحبرين فيما قالا له.\nقال ابن إسحاق) (٥): ثم إنهما دعواه إلى دينهما، فاتبعهما على دينهما، (لأنه كان دين الحق يومئذ) (٦) وقال تبع في ذلك:\n_________\n(١) من (ح).\n(٢) ليست في (ح).\n(٣) ما بين القوسين ليس في (ح).\n(٤) ليست في (ت).\n(٥) ما بين القوسين ليس في (ح).\n(٦) ما بين القوسين ليس في (ح).","vol":"24","page":443},{"text":"ما بال نومك مثل نوم الأرمد (١) ... أرقًا كأنك لا تزال تُسهَّد (٢)\nحنقًا (٣) على سبطين حلا يثربا ... أولى لهم بعقاب يوم مفسد\nولقد هبطنا يثربا وصدورنا ... تغلي بلابلها (٤) بغيظ محصد (٥)\nولقد حلفت يمين صبر موليا ... قسمًا لعمرك ليس بالمتردد\nإن جئتُ يثرب لا أغادر وسطها ... عذقًا (٦) ولا بسرًا (٧) بيثرب يخلُدِ\n_________\n(١) الأرمد: الرمد: وجع العين وانتفاخها. انظر: \"لسان العرب\" لابن منظور ٣/ ١٨٥ (رمد)، \"الصحاح\" للجوهري ٢/ ٤٧٨ (رمد).\n(٢) تسهد: فلان يُسَهَّد، أي لا يترك أن ينام. انظر: \"لسان العرب\" لابن منظور ٣/ ٢٢٤ (سهد)، \"تاج العروس\" للزبيدي ٢/ ٣٨٧ (سهد).\n(٣) حنقًا: الحنق: شدة الاغتياظ.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٦٩ (حنق).\n(٤) البلابل: حديث النفس.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٦٩ (بلل).\n(٥) محصد: أي: شديد محكم.\nانظر: \"لسان العرب\" لابن منظور ٣/ ١٥٢ (حصد).\n(٦) العذق: النخلة بحملها.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٣٨ (عذق).\n(٧) في (ت): ولا لبسوا.","vol":"24","page":444},{"text":"حتى أتاني من قريظة عالمٌ ... حَبْرٌ لعمرك في اليهود مسود\nقال انزجر عن قرية محفوظة ... لنبي مكة من قريش مَهتد\nفعفوت عنهم عفوَ غير مُتَرِّب (١) ... وتركتهم لعقاب يوم سرمد\nوتركتهم لله أرجو عفوه ... يوم الحساب من الجحيم الموقَدِ\nولقد تركت بها له من قومنا ... نفرا أولي حسب وناس يُحمد\nنفرًا يكون النصر في أعقابهم ... أرجو بذاك ثواب رب محمد\nفلما أجابهما تبع إلى دينهما أكرمهما، وانصرف عن المدينة وخرج بهما إلى اليمن. قال (٢) قتادة وابن إسحاق: ذم الله قوم تبع ولم يذم تبعًا فقصد مكة لهدم البيت، فقيل له: إنَّ لهذا البيت ربًّا يحميه، فندم وتاب وأحرم ودخل مكة وطاف بالبيت وكساه الحبر، وهو أول من كسى الكعبة (قالت سبيعة بنت الأحب النضرية لابنها (٣) تذكره حق مكة\n_________\n(١) التتريب: كثرة المال. انظر: \"لسان العرب\" لابن منظور ١/ ٢٢٨ (ترب).\n(٢) ليست في (ت).\n(٣) خالد بن عبد مناف بن كعب بن سعد بن تيم بن مرة بن كعب بن لؤي بن غالب. انظر: \"البداية والنهاية\" لابن كثير ٢/ ١٦٥.","vol":"24","page":445},{"text":"شرفنا الله وإياكم يا أهل الإسلام بزيارتها:\nأبُنيَّ لا تظلم بمكة لا الصغير ولا الكبير\nواحفظ محارِمها بُنىَّ ولا يغرنك الغرور\nأبُنيَّ من يظلم بمكة يلق أطراف الشرور\nأبُنيَّ يُضربُ وجهه ويلُح بخدَّيه السعير\nأبُنَيَّ قد جَّربتُها فوجدت ظالمها يَبور\nالله أمَّنها وما بُنيتْ بعرصتها قصور\nواللهُ أمَّن طيرَها والعُصْمُ تأمن في ثبير\nولقد غزاها تبع فكسا بَنِيَّتها الحرير\nوأذلَّ ربي ملكه فيها فأوفى بالنذور\nيمشي إليها حافيًا بفنائها ألفا بعير\nويظل يُطعم أهلَها لحم المهاري والجَزور\nيَسْقِيهم العسل المصفى والرَّخيص من الشعير\nوالفيلُ أهلك جيشه يُرمون فيها بالصخور\nوالملك في أقصى البلاد وفي الأعاجم والجزير\nفاسمع إذا حُدِّثت وافهم كيف عاقبة الأمور (١)\nثم رجع تبع إلى اليمن) (٢) فلما دنا من اليمن ليدخلها\n_________\n(١) انظر: \"البداية والنهاية\" لابن كثير ٢/ ١٦٥، العرصة: الساحة وفناء الدار، ثبير: جبل في ظاهر مكة. الرخيص: الرخص الشيء الناعم اللين، وإن وصفت به النبات فرخاصته هشاشته. انظر: \"لسان العرب\" لابن منظور ٧/ ٤٠.\n(٢) ما بين القوسين ليس في (ح)، وبه من الألفاظ ما يدل على أنها كانت شرحًا وتعليقًا للناس.","vol":"24","page":446},{"text":"حالت حمير (١) بينه وبين ذلك وقالوا: لا تدخلها علينا وقد فارقت ديننا فدعاهم إلى دينه، وقال: إنه دين خير من دينكم، قالوا: حاكِمْنا إلى النار، وكانت باليمن نار في أسفل جبل يقال لها: برا (٢) يتحاكمون إليها فيما يختلفون فيه، فتحكم بينهم، تأكل الظالم ولا تضر المظلوم، فلما قالوا ذلك لتبع قال: أنصفتم، فخرج قومه بأصنامهم وما يتقربون به (٣) في دينهم، وخرج الحَبْرانِ، بمصاحفهما في أعناقهما متقلدين بهما (٤) حتى قعدوا للنار عند مخرجها التي تخرج منه، فخرجت النار إليهم، فلما أقبلت نحو حمير حادوا عنها وهابوها فذمَّهم من حضرهم (٥) من الناس وأمروهم بالصبر لها فصبروا حتى غشيتهم، فأكلت الأوثان وما قرَّبوا معها، ومن حمل ذلك من رجال حمير، وخرج الحَبْران بمصاحفهما في أعناقهما يقرآن (٦) التوراة، تعرق جباههما لم تضرهما النار ونكصت النار حتى رجعت إلى مخرجها الذي خرجت منه فأصفقت حمير عند ذلك على دينهما، فمن هناك أصل اليهودية باليمن، وكان لهم بيت يعظمونه وينحرون (٧) عنده ويُكلَّمون منه، إذ كانوا على شركهم يقال\n_________\n(١) ليست في (ت).\n(٢) في (ح): بذا.\n(٣) من (ح).\n(٤) من (ح).\n(٥) في (ت): حضرها.\n(٦) في (ح): يتلوان.\n(٧) في (ح): يذبحون.","vol":"24","page":447},{"text":"له: رئام، طاغية لهم، فقال الحبران القرظيان، واسمُهما كعب وأسد لتبع: إنما هو شيطان يفتنهم ويلعب بهم فخل بيننا وبينه، فقال تبع: فشأنكما بالبيت. فدخلاه فاستخرجا منه كلبًا أسود، فذبحاه وهدما ذلك البيت، فبقاياه اليوم باليمن كما ذكر لي.\nروى ابن دريد (١) عن أبي حاتم (٢) عن (٣) الرياشي (٤) قال: كان أبو كرب أسعد الحميري من التبابعة، آمن بالنبي - ﷺ - قبل أن يبعث بسبعمائة سنة، وقال في ذلك شعرًا له:\nشهدت على أحمد أنَّه ... رسولٌ من الله باري النسم\nفلو مُدَّ عمري إلى عمره (٥) ... لكنت وزيرًا له وابنَ عَم (٦)\n(قال ابن إسحاق: وتبع هذا اسمه حسان بن تبانَ أسعد أبي كرب، وتبان أسعد تبع للآخر بن كلكترب بن زيد، وزيد تبع الأول ابن عمرو\n_________\n(١) محمد بن الحسن بن دُريد بن عتاهية، أبو بكر الأزدي البصري، العلامة شيخ الأدب، قال الدارقطني: تكلموا فيه.\n(٢) سهل بن محمد بن عثمان، أبو حاتم السجستاني، صدوق.\n(٣) من (ح).\n(٤) عباس بن الفرج، أبو الفضل الرياشي البصري النحوي، ثقة.\n(٥) في (ح): داره.\n(٦) الحكم على الإسناد:\nابن دريد متكلم فيه.\nوانظر: \"المعارف\" لابن قتيبة (ص ٣٦)، \"البداية والنهاية\" لابن كثير ٢/ ١٦٦.","vol":"24","page":448},{"text":"ذي الأذعار بن أبرهة ذي المنار بن الرائش بن عدي بن عدي بن صيفي ابن سبأ الأصغر بن كعب كهف الظلم بن زيد بن سهل بن عمرو بن قيس ابن معاوية بن جُشم بن عبد شمس بن وائل بن الغوث بن قطن بن عريب بن زهير بن أنس بن الهميسع بن العرنجح حمير بن سبأ الأكبر بن يعرُب بن يَشْجُب (١) بن قحطان بن شالَخ بن عَابر (٢) بن أرفَخْشد (٣) بن سام بن نوح ﵇، قال: وأما الحبران فهما: من قرنطَّه وقريظة والنضير وعمرو وهو وَهَدَل والنحام أخوة بنو الخزرج بن الصريح بن التَّومان بن السمط بن اليسع بن سعد بن لاوي بن خير بن النحام بن تخوم بن عازَر بن عزر بن هارون بن عمران بن يصهر بن فاهث بن لاوي بن يعقوب ابن إسحاق بن إبراهيم خليل الله على أنبيائه السلام) (٤) (٥).\n_________\n(١) بفتح الياء وضم الجيم.\nانظر: \"سبائك الذهب\" للقلقشندي (ص ٥٠).\n(٢) بفتح العين والباء. انظر \"الأنساب\" للسمعاني ٤/ ١٠٨.\n(٣) بفتح الفاء وإسكان الخاء.\nانظر: \"سبائك الذهب\" للقلقشندي (ص ٣٢).\n(٤) ما بين القوسين ليس في (ح).\n(٥) [٢٨٢٢ - ٢٨٢٣] الحكم على الإسناد:\nفيه ابن حميد ضعيف، وسلمة بن الفضل صدوق كثير الخطأ، وابن إسحاق يدلس.\nالتخريج:\nانظر: \"السيرة النبوية\" لابن هشام ١/ ٢٢، \"البداية والنهاية\" لابن كثير ٢/ ١٦٣ - ١٦٤، \"سبائك الذهب\" للقلقشندي (ص ٣٧).","vol":"24","page":449},{"text":"قوله -﷿-: ﴿كُلٌّ كَذَّبَ الرُّسُلَ﴾ من هذِه الأمم المكذبة (١) (٢).\n﴿فَحَقَّ﴾ وجب عليهم (٣).\n﴿وَعِيدِ﴾ (٤) عقابي لهم وعذابي (٥)، يخوف كفار مكة (٦).\n\n<span data-type=\"title\" id=toc-5055>١٥ </span>- ﴿أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ﴾\nوهذا توبيخ لهم (٧) يقول: أعجزنا عن هذا الخلق؟ أتعذر علينا فنعيا بالإعادة والخلق الثاني؟ (بل ما عجزنا عن ذلك، وقدرنا عليه، فنحن أقدر على الخلق الثاني (٨».\n﴿بَلْ هُمْ فِي لَبْسٍ﴾ أي: شك ومرية (٩) (١٠).\n_________\n(١) الجملة ليست في (ح).\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٦.\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٦، \"معالم التنزيل\" للبغوي ٧/ ٣٥٨.\n(٤) وقع في هامش (ب): وأثبت الياء في وعيد وصلًا ورش وفي الحالين يعقوب.\nانظر: \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٤٨٨.\n(٥) في (ح): وعيدي لهم بالعذاب.\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٦.\n(٧) الجملة ليست في (ح).\n(٨) الجملة ليست في (ح).\nوانظر: \"معاني القرآن\" للفراء ٣/ ٧٧، \"جامع البيان\" للطبري ٢٦/ ١٥٦، \"النكت والعيون\" للماوردي ٥/ ٣٤٦، \"معالم التنزيل\" للبغوي ٧/ ٣٥٨.\n(٩) ليست في (ح).\n(١٠) انظر: \"معاني القرآن\" للفراء ٣/ ٧٧، \"جامع البيان\" للطبري ٢٦/ ١٥٦، \"النكت والعيون\" للماوردي ٥/ ٣٤٦، \"معالم التنزيل\" للبغوي ٧/ ٣٥٨.","vol":"24","page":450},{"text":"﴿مِنْ خَلْقٍ جَدِيدٍ﴾ وهُو البعث (١)، يقال: لبس الله عليه الأمر، يَلْبِسه لَبْسًا (٢) (٣).\n\n<span data-type=\"title\" id=toc-5056>١٦ </span>- ﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ﴾\nيعني: الناس. وقيل: آدم -﵇- (٤) (٥).\n﴿وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ﴾ (يختلج في قلبه، وسره، وضميره فلا يخفى علينا سرائره وضمائره، والوسوسة: حديث النفس بمنزلة الكلام الخفي، قال الأعشى:\nتسمَعُ للحَلْي وَسْوَاسًا إذَا أنْصرَفَتْ ... كَما اسْتَعانَ بِريحٍ عِشْرِقٌ زَجِلُ (٦)\nوقال رؤبةُ:\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٢٦/ ١٥٧ عن ابن عباس وقتادة، والزجاج في \"معاني القرآن\" ٥/ ٤٤، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٠٨ عن ابن عباس، والبغوي في \"معالم التنزيل\" ٧/ ٣٥٨.\n(٢) الجملة ليست في (ح).\n(٣) انظر: \"معاني القرآن\" للأخفش ٢/ ٦٩٦، \"لسان العرب\" لابن منظور ٦/ ٢٠٤ (لبس).\n(٤) ليست في (ح).\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨.\n(٦) انظر: \"الديوان\" (ص ٥٥)، \"شرح الديوان \"، لحنا نصر الحتى (ص ٢٧٩)، \"لسان العرب\" لابن منظور ٦/ ٢٥٥ (وسس)، الوسواس: صوت الحلي، العشرق: شجيرة ذات حبيبات إذا يبست ومرَّت بها الريح سمع له صوت خشخشة، الزجل: الصوت العالي.","vol":"24","page":451},{"text":"وَسوس يدعو مخلصًا رب الفلق ... سرًّا وقد آذن باز من عقق (١» (٢)\n﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ﴾ أي: أعلم به وأقدر عليه (٣).\n﴿مِنْ حَبْلِ الْوَرِيدِ﴾ لأنَّ أبعاضه وأجزاءه يحجب بعضُها بعضًا، ولا يَحْجُب علم الله عن جميع ذلك شيء، وحبل الوريد: عرق العنق (٤)، وهو عرق بين الحلقوم والعِلبَاوَين (٥) وجمعه أوردة (٦).\nوقيل: هو عرقان (٧)، والحبل هو الوريد، فأضيف لنفسه لاختلاف اللفظين (٨).\nقال الشاعر:\n_________\n(١) ليست في (ح).\n(٢) انظر: \"لسان العرب\" لابن منظور ٦/ ٢٥٥ (وسس)، وسوس: أي وسوس نفسه بالدعاء حذر الخيبة.\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٧، \"معالم التنزيل\" للبغوي ٧/ ٣٥٨.\n(٤) أورده الطبري في \"جامع البيان\" ٢٦/ ١٥٧ عن ابن عباس، والزجاج في \"معاني القرآن\" ٥/ ٤٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٠٨، والماوردي في \"النكت والعيون\" ٥/ ٣٤٦.\n(٥) العِلباء: عصب العنق، وهما علباوان يمينًا وشمالًا، بينهما منبت العنق.\nانظر: \"لسان العرب\" لابن منظور ١/ ٦٢٧ (علب)، \"القاموس المحيط\" للفيروزآبادي (ص ١٥١).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٨، \"لسان العرب\" لابن منظور ٣/ ٤٥٩ (ورد)، \"القاموس المحيط\" للفيروزآبادي (ص ٤١٥).\n(٧) القول ساقط من (ح).\n(٨) انظر \"الكشاف\" للزمخشري ٤/ ٣٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩.","vol":"24","page":452},{"text":"فقرِّب للفخار مجَاشعيا ... إذا ما جاش وانتفخ الوَريدُ\nوقال الحسن: الوريد: الوتين، وهو عرق معلق بالقلب (١).\n\n<span data-type=\"title\" id=toc-5057>١٧ </span>- قوله -﷿- ﴿إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ﴾\nأي: يتلقن ويأخذ الملكان الموكلان عليك: يتلقيان عملك ويثبتانه (٢) (٣) وكَّل الله تعالى بالإنسان مع علمه بأحواله ملكين بالليل وملكين بالنهار يحفظان عمله ويكتبان أثره إلزامًا للحجة، أحدهما عن يمينه يكتب الحسنات، والآخر عن شماله يكتب السيئات، فذلك قوله: ﴿عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ﴾ وإنما قال: قعيد ولم يقل: قعيدان. قال البصريون: لأنه أراد عن اليمين قعيد، وعن الشمال قعيد، فاكتفى بأحدهما عن الآخر كقول الشاعر (٤):\nنحن (٥) بما عندنا وأنت بما ... عندك راضٍ والرأي (٦) مختلف (٧)\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٤٦، \"فتح القدير\" للشوكاني ٥/ ٧٥.\n(٢) الجملة ساقطة من (ح).\n(٣) أورده الماوردي في \"النكت والعيون\" ٥/ ٣٤٧ عن الحسن ومجاهد وقتادة، والبغوي في \"معالم التنزيل\" ٧/ ٣٥٨.\n(٤) وهُو عمرو بن امرئ القيس الأنصاري.\n(٥) في (ت): أنت ونحن، والتصويب من (ح) والديوان.\n(٦) في (ت): الأمر.\n(٧) البيت من قصيدة لعمرو بن امرئ القيس يخاطب بها مالك بن العجلان.","vol":"24","page":453},{"text":"وقول الفرزدق:\nإني ضَمنت لمن (١) أتاني مَا جَنى ... وَأبى وكان وكنت غير غَدور (٢)\nولم يقل غدورين، والقعيد: القاعد كالسميع والسامع والعليم والعالم والقدير والقادر، والشهيد والشاهد وقيل: قعيد بمعنى مقاعد مثل أكيل ونديم بمعنى مؤاكل ومنادِم (٣) (٤).\nوقال الكوفيون: أراد قعودًا فردَّه إلى الجنس فوضع الواحدَ موضع الجمع كالرسول للواحد والاثنين والجمع، قال الله -﷿- في الاثنين: ﴿فَقُولَا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ﴾ (٥)، وقال الشاعر في الجمع:\nألِكْنى إليها وخيرُ الرسول ... أعلَمُهُم بنواحي الخَبَرْ (٦)\n_________\n= انظر: \"معاني القرآن\" للفراء ٣/ ٧٧، \"معاني القرآن\" للزجاج ٥/ ٤٤، \"جامع البيان\" للطبري ٢٦/ ١٥٨، \"الصاحبي في فقه اللغة\" لابن فارس (ص ٣٦٢)، \"مغني اللبيب\" لابن هشام (ص ٨١٠).\n(١) في (ت): لما.\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٥٨، \"معاني القرآن\" للفراء ٣/ ٧٧، ولم أجده في الديوان.\n(٣) الكلمات: (والسامع، والعالم، والقادر، والشاهد، ومنادم) ليست في (ت).\n(٤) انظر \"معاني القرآن\" للفراء ٣/ ٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠، \"معاني القرآن\" للزجاج ٥/ ٤٤، \"إعراب القرآن\" للنحاس ٤/ ٢٢٤.\n(٥) الشعراء: ١٦.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٧٧، \"جامع البيان\" للطبري ٢٦/ ١٥٨، \"إعراب القرآن\" للنحاس ٤/ ٢٢٤، \"الصاحبي في فقه اللغة\" لابن فارس (ص ٣٥٣).","vol":"24","page":454},{"text":"[٢٨٢٤] أخبرنا الحسين بن محمد بن الحسين الدينوري (١)، قال: حدثنا أحمد بن جعفر بن سلم (٢) الختُّلي (٣)، قال: حدثنا أحمد بن أيوب الرجاني (يعني: المرجاني) (٤)، قال: حدثنا جميل بن الحسن (٥)، قال: حدثنا أرطاةُ بنُ الأشعث العدوي (٦)، عن جعفر بن محمد (٧)، عن أبيه (٨)، عن علي بن أبي طالب - ﵁ - قال: قال رسول الله - ﷺ -: \"إنَّ مقعد ملائكتك على ثنيتيك، ولسانك قلمهما، وريقك مدادهما، وأنت تجري (٩) فيما لا يعنيك فلا تستحي من الله ولا\n_________\n(١) ابن فنجوية، ثقة صدوق كثير الرواية للمناكير.\n(٢) في (ح): سليمان. خطأ.\n(٣) أحمد بن جعفر بن محمد بن سَلْم الخُتلي، أبو بكر البغدادي، ثقة ثبت.\n(٤) من (ح). وهو أحمد بن أيوب الرجاني يروي عن يحيى بن حبيب بن عربي، وروى عنه أبو الحسين بن المظفر الحافظ، ولم يذكر بجرح أو تعديل.\nانظر: \"الإكمال\" لابن ماكولا ٤/ ١٢٨، \"الأنساب\" للسمعاني ٣/ ٤٦.\n(٥) جميل بن الحسن بن جميل العتكي الجَهْضَمي، أبو الحسن البصري، نزيل الأهواز، صدوق يخطئ، أفرط فيه عبْدَان، مات بعد سنة (٢٠٠ هـ)، وذكره ابن حبان في \"الثقات\" وقال: يغرب.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٥٢٠، \"الثقات\" لابن حبان ٨/ ١٦٤، \"تهذيب الكمال\" للمزي ٥/ ١٢٧، \"تقريب التهذيب\" لابن حجر (٩٧٠).\n(٦) أرطاة بن الأشعث العدوي، هالك.\n(٧) جعفر بن محمد بن علي بن الحسين، المعروف بالصادق، صدوق فقيه إمام.\n(٨) محمد بن علي بن الحسين بن علي بن أبي طالب، أبو جعفر الباقر، ثقة فاضل.\n(٩) في (ح): أظنه قال.","vol":"24","page":455},{"text":"منهما\" (١).\n[٢٨٢٥] وقال أبو الحسين بن محمد (٢)، قال: حدثنا أحمد بن جعفر بن حمدان (٣)، قال: حدثنا الفضل بن عباس بن مهران (٤)، قال: حدثنا طالوت (٥)، قال: حدثنا حماد بن سلمة (٦)، قال: أخبرنا جعفر بن الزبير (٧)، عن القاسم بن عبد الرحمن (٨)، عن أبي\n_________\n(١) [٢٨٢٤] الحكم على الإسناد:\nضعيف جدًّا، فيه أرطاة بن الأشعث هالك.\nالتخريج:\nأورده الزمخشري بدون إسناد، وعزاه ابن حجر في \"الكاف الشاف\" ٤/ ٣٨٤ للثعلبي.\n(٢) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو بكر القطيعي الحنبلي، ثقة.\n(٤) الفضل بن العباس بن إبراهيم، ويقال: ابن مهران البغدادي، ثقة، روى له النسائي، ووثقه.\nانظر: \"تاريخ بغداد\" للخطيب ١٢/ ٣٦٨، \"تهذيب الكمال\" للمزي ٢٣/ ٢٢٩، \"تهذيب التهذيب\" لابن حجر ٤/ ٤٧٣، \"تقريب التهذيب\" لابن حجر (٥٤٠٦).\n(٥) طالوت بن عباد الصيرفي، الضبعي، أبو عثمان، قال أبو حاتم: صدوق، وذكره ابن حبان في \"الثقات\"، وقال الذهبي: شيخ معمر، ليس به بأس، مات سنة (٢٣٨ هـ)، وله أكثر من تسعين سنة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٩٤، \"الثقات\" لابن حبان ٨/ ٣٢٩، \"ميزان الاعتدال\" للذهبي ٢/ ٣٣٤، \"لسان الميزان\" لابن حجر ٣/ ٢٤٤.\n(٦) ثقة عابد، تغير حفظه بأخرة.\n(٧) جعفر بن الزبير الحنفي، أو الباهلي، متروك الحديث وكان صالحًا في نفسه.\n(٨) القاسم بن عبد الرحمن الدمشقي، أبو عبد الرحمن، صدوق يغرب كثيرًا.","vol":"24","page":456},{"text":"أمامة - ﵁ - قال: قال رسول الله - ﷺ -: \"كاتب الحسنات على يمين الرجل، وكاتب السيئات على يساره، وكاتب الحسنات أمين على كاتب السيئات، فإذا عمل حسنةً كتبها صاحب اليمين عشرًا، وإذا عمل سيئةً قال صاحب اليمين لصاحب الشمال: دَعْه سبع ساعات لعله يسبِّح أو يستغفر\" (١).\nوقال الحسن: إنَّ الملائكة يجتنبون الإنسان على حالتين: عند غائطه وعند جماعه (٢)، وقال أبو الجوزاء ومجاهد: يكتبان عليه كل شيء، حتى أنينه في مرضه (٣).\nوقال عكرمة: لا يكتبان عليه إلَّا ما يؤجر أو يؤزر عليه (٤).\n_________\n(١) [٢٨٢٥] الحكم على الإسناد:\nضعيف جدًّا، فيه جعفر بن الزبير الحنفي متروك الحديث.\nالثخريج:\nأخرجه البغوي في \"معالم التنزيل\" ٧/ ٣٥٩، من طريق الثعلبي عن أبي أمامة.\nوأورده الزمخشري في \"الكشاف\" ٤/ ٣٨٥ بدون إسناد.\nوأخرجه الطبراني في \"المعجم الكبير\" ٨/ ١٨٥، ١٩١، ٢٤٧، وأبو نعيم في \"حلية الأولياء\" ٦/ ١٢٤، من طرق عن أبي أمامة.\nانظر: \"الكاف الشاف\" لابن حجر ٤/ ٣٨٥.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٩، وأورده الزمخشري في \"الكشاف\" ٤/ ٣٨٥ من غير نسبة.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٢٠ عن مجاهد.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١، \"الدر المنثور\" للسيوطي ٦/ ١١٩.","vol":"24","page":457},{"text":"وقال الضحاك: مجلسهما تحت الثغر على الحنك (١)، ومثله روى عوف عن الحسن قال: وكان الحسن يعجبه أن ينظف عَنْفَقته (٢) (٣).\nوقال عطية ومجاهد: القعيد: الرصيد (٤).\n[٢٨٢٦] أخبرنا الأستاذ أبو القاسم الحسن بن محمد بن حبيب (٥) قراءةً عليه سنة ست وثمانين وثلاثمائة، قال: حدثنا أبو محمد أحمد بن محمد بن إبراهيم البلاذري (٦)، قال: حدثنا محمد بن أيوب الرازي (٧)، قال: حدثنا أبو التقى هشام بن عبد الملك (٨)، قال: حدثنا مبشر بن إسماعيل الحلبي (٩)،\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠.\n(٢) العَنْفَقَة: ما بين الشفة السفلى والذقن منه لخفة شعرها.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٧٧ (عنفق).\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠.\n(٤) انظر: \"تفسير مجاهد\" (ص ٦١١)، وأورده الطبري في \"جامع البيان\" ٢٦/ ١٥٨ عن مجاهد، والماوردي في \"النكت والعيون\" ٥/ ٣٤٧، والبغوي في \"معالم التنزيل\" ٧/ ٣٥٩.\n(٥) قيل: كذبه الحاكم.\n(٦) إمام حافظ.\n(٧) الحافظ المحدث الثقة.\n(٨) صدوق ربما وهم.\n(٩) مبشر بن إسماعيل الحلبي، أبو إسماعيل الكلبي مولاهم، قال النسائي: ليس به بأس، وذكره ابن حبان في \"الثقات\" وقال الحافظ: صدوق، مات سنة (٢٠٠ هـ)، وروى له الجماعة. =","vol":"24","page":458},{"text":"عن تمام بن نَجيح (١)، عن الحسن (٢)، عن أبي هريرة، وأنس - ﵄ - قالا: قال رسول الله - ﷺ -: \"ما من حافظين يرفعان إلى الله تعالى ما حفظا فيرى الله في أول الصحيفة خيرًا وفي آخرها خيرًا إلا قال الله تعالى للملائكة اشهدوا أني قد غفرت لعبدي ما بين طرفي الصحيفة\" (٣).\n[٢٨٢٧] وأخبرنا الأستاذ أبو سهل عبد الملك بن محمد بن أحمد ابن حبيب (٤) بقراءتي عليه قال: حدثنا أبو بكر أحمد بن موسى (٥)،\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٤٣، \"الثقات\" لابن حبان ٩/ ١٩٣، \"تهذيب الكمال\" للمزي ٢٧/ ١٩٠، \"تهذيب التهذيب\" لابن حجر ٥/ ٣٤٣، \"تقريب التهذيب\" لابن حجر (٦٤٦٥).\n(١) تمام بن نجيح الأسدي الدمشقي، نزل حلب، ضعيف ضعفه أبو زرعة، وقال أبو حاتم: منكر الحديث ذاهب، وقال البخاري: فيه نظر، وقال النسائي: لا يعجبني حديثه، وقال أحمد: ما أعرفه، ووثقه ابن معين. مات بعد سنة (١٠٠ هـ). انظر: \"التاريخ الكبير\" للبخاري ٢/ ١٥٧، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٤٥، \"تهذيب الكمال\" للمزي ٤/ ٣٢٤، \"تهذيب التهذيب\" لابن حجر ١/ ٣٧٩، \"تقريب التهذيب\" لابن حجر (٧٩٨).\n(٢) الحسن بن أبي الحسن يسار البصري، ثقة فقيه فاضل، كان يرسل كثيرًا ويدلس.\n(٣) [٢٨٢٦] الحكم على الإسناد:\nضعيف لضعف تمام بن نجيح.\nالتخريج:\nأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١١ من غير سند.\n(٤) لم أجده.\n(٥) لم أجده.","vol":"24","page":459},{"text":"قال: حدثنا زنجويه بن محمد (١)، قال: حدثنا إسماعيل بن قتيبة (٢)، قال: حدثنا يحيى بن يحيى (٣) قال: حدثنا عثمان بن مطر الشيباني (٤) عن ثابت (٥)، عن أنس - ﵁ - أنَّ رسول الله - ﷺ - قال: \"إنَّ الله تعالى وكل بعبده المؤمن ملكين يكتبان عمله، فإذا مات قال الملكان: ربنا قد مات فلان فائذنْ لنا أن نصعَد إلى السماء. فيقول الله تعالى: إنَّ سمواتي مملوءة من ملائكتي يسبحونني، فيقولان: ربنا فنقيم في الأرض، فيقول الله -﷿-: إنَّ أرضي مملوءة من خلقي يسبحونني، فيقولان: يا رب فأين نكون، فيقول الله تعالى: قُوْمَا على قبر عبدي، فكبراني وهلِّلاني واذكراني (٦) واكتبا ذلك لعبدي إلى يوم القيامة، (قالا: وإن كان كافرًا؟ قال: قُومَا على قبر عبدي والعناه إلى يوم القيامة) (٧) \" (٨).\n_________\n(١) زنجويه بن محمد بن الحسن النيسابوري اللبَّاد، أبو محمد، شيخ ثقة.\n(٢) إسماعيل بن قتيبة بن عبد الرحمن السلمي النيسابوري، الإمام، القدوة، المحدث الحجة.\n(٣) يحيى بن يحيى بن بكر بن عبد الرحمن التميمي، أبو زكريا النيسابوري، ثقة ثبت.\n(٤) أبو الفضل أو أبو علي، البصري، ضعيف.\n(٥) ثابت بن أسلم البُناني أبو محمد البصري، ثقة عابد.\n(٦) ليست في (ح).\n(٧) ليست في (ح).\n(٨) [٢٨٢٧] الحكم على الإسناد:\nفيه عثمان بن مطر؛ ضعيف، وفيه من لم أجده.\nالتخريج:\nأورده ابن الجوزي في \"الموضوعات\" ٣/ ٥٣٦ وقال: هذا حديث لا يصح، وقد =","vol":"24","page":460},{"text":"<span data-type=\"title\" id=toc-5058>١٨ </span>- ﴿مَا يَلْفِظُ مِنْ قَوْلٍ﴾ أي: يتكلم به.\n﴿إِلَّا لَدَيْهِ رَقِيبٌ﴾ حافظ (١).\n﴿عَتِيدٌ﴾ حاضر، ثابت لازم (٢) وهو بمعنى المعتد من قوله: اعتدنا (٣) والعرب تعاقب بين التاء والدال لقرب مخرجيهما فتقول: اعتدت واعددت، وهَرد ثوبه وهرت، وكبد وكبت (٤)، قال الشاعر:\nلئن كنت مني في العيان مغيَّبًا ... فذكرك عندي في الفواد عتيد (٥)\nوقال علي - ﵁ -: إنَّ لله تعالى ملائكة، معهم صحف بيض، فأملوا في أولها خيرًا، وفي آخرها خيرًا يغفر لكم ما بين ذلك (٦).\n_________\n= اتفقوا على تضعيف عثمان بن مطر، وقال ابن حبان: يروي الموضوعات عن الأثبات، لا يحل الاحتجاج به. وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٢ بغير سند، ورواه البيهقي في \"شعب الإيمان\" ٧/ ٥٩٧ عن أنس - ﵁ -.\n(١) أورده الماوردي في \"النكت والعيون\" ٥/ ٣٤٧ عن السدي، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١١.\n(٢) ليست في (ح).\n(٣) في (ح) تقديم وتأخير.\n(٤) انظر: \"لسان العرب\" لابن منظور ٣/ ٢٧٩، ٤٣٥.\n(٥) لم أجده.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١.","vol":"24","page":461},{"text":"<span data-type=\"title\" id=toc-5059>١٩ </span>قوله -﷿-: ﴿وَجَاءَتْ سَكْرَةُ الْمَوْتِ﴾\nأي: غمرته وشدته كالسُّكر (الذي يغلب على فهم الإنسان من النوم والشراب (١» (٢).\n﴿بِالْحَقِّ﴾ أي: بالحقيقة من أمر الموت (٣).\nوقيل: بالحق من أمر الآخرة حتى يتبينه الإنسان، ويراه بالعيان (ويعرفه صاحبه (٤» (٥).\nوقيل: بما يؤول إليه أمر الإنسان من الشقاوة والسعادة (٦).\nوفي قراءة أبي بكر وابن مسعود - ﵄ -: (وجاءت سكرة الحق بالموت) (٧).\nقال الفراء على معنى نعت السكرة: أي وجاءت السكرة الحقُّ بالموت (٨) لأنَّ السكرة هي الحق فأضيفت إلى نفسها؛ لاختلاف اللفظين.\n_________\n(١) ساقط من (ح).\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦٠، \"إعراب القرآن\" للنحاس ٤/ ٢٢٥، \"معالم التنزيل\" للبغوي ٧/ ٣٥٩.\n(٣) المصدر السابق.\n(٤) ليست في (ح).\n(٥) المصدر السابق.\n(٦) لم أجده.\n(٧) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦٠، \"إعراب القرآن\" للنحاس ٤/ ٢٢٥، \"معالم التنزيل\" للبغوي ٧/ ٣٦٠.\n(٨) \"معاني القرآن\" للفراء ٣/ ٧٨.","vol":"24","page":462},{"text":"وقيل: الحق هو الله تعالى، مجازه: وجاءت سكرة أمر الله بالموت (١).\n[٢٨٢٨] وأنبأني عقيل (٢)، قال: أخبرنا المعافى (٣)، قال: أخبرنا محمد بن جرير (٤)، قال: حدثنا ابن المُثنى (٥)، قال: حدثنا محمد بن جعفر (٦)، قال: حدثنا شعبةُ (٧)، عن واصل (٨)، عن أبي وائل (٩) قال: لما كان أبو بكر - ﵁ - يقضي نحبه قالت عائشة - ﵂ - تتمثل:\nلعمرك ما يُغني الثراءُ عنِ الفَتَى ... إذا حَشْرَجَت يَوْمًا وضاق بها الصَّدرُ (١٠)\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٧٨، \"جامع البيان\" للطبري ٢٦/ ١٦٠، \"معاني القرآن\" للزجاج ٥/ ٤٥، \"إعراب القرآن\" للنحاس ٤/ ٢٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢.\n(٢) عقيل بن محمد الجرجاني، لم أجده.\n(٣) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٤) محمد بن جرير الطبري، الإمام العلم المجتهد عالم العصر، صاحب التصانيف البديعة.\n(٥) محمد بن المثنى بن عبيد العنزي، أبو موسى البصري المعروف بالزَّمِن، ثقة ثبت.\n(٦) محمد بن جعفر الهذلي، البصري، المعروف بغندر، ثقة صحيح الكتاب إلَّا أنَّ فيه غفلة.\n(٧) شعبة بن الحجاج، ثقة حافظ متقن.\n(٨) واصل بن حيان الأحدب الأسدي، الكوفي، بيَّاع السابري، ثقة ثبت.\n(٩) شفيق بن سلمة الأسدي، أبو وائل الكوفي، ثقة مخضرم.\n(١٠) هذا البيت لحاتم الطائي في ديوانه (ص ١٩٩)، وانظر: \"الشعر والشعراء\" لابن قتيبية (ص ١٤٦)، \"العقد الفريد\" لابن عبد ربه ٣/ ١٨٨، \"الصاحبي في فقه اللغة\" =","vol":"24","page":463},{"text":"فقال أبو بكر - ﵁ -: يا بنية لا تقولي ذلك ولكن قولي كما قال الله تعالى: (وجاءت سكرة الحق بالموت) (١» (٢).\n﴿ذَلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ﴾ أي: تكره، قاله ابن عباس - ﵄ - (٣).\n(وقال الحسن: تهرب (٤).\nوقال الضحاك: تروغ (٥).\nوقال عطاء الخراساني: تميل (٦).\nوقال مقاتل بن حيان: تنكص (٧) وأصل الحيد: الميل، يقال: حِدْت عن الشيء أحيد حيدًا ومحيدًا وحيدودةً، إذا ملت عنه (٨).\n_________\n= لابن فارس (ص ٤٤١)، \"لسان العرب\" لابن منظور ٢/ ٢٣٧ (حشرج)، وفيه: ما يغني الثرا ولا الغنى، \"همع الهوامع\" للسيوطي ١/ ٦٥.\n(١) ليست في (ح).\n(٢) [٢٨٣٠] الحكم على الإسناد:\nرجاله ثقات، ما عدا شيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٦/ ١٦٠.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٠.\n(٤) أورده الطبري في \"جامع البيان\" بلا نسبة ٢٦/ ١٦١.\nوانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٠، \"البحر المحيط\" لأبي حيان ٧/ ١٢٤.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦١، ولم ينسبه، \"معالم التنزيل\" للبغوي ٧/ ٣٦٠، \"البحر المحيط\" لأبي حيان ٨/ ١٢٣.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٠، \"البحر المحيط\" لأبي حيان ٨/ ١٢٣.\n(٧) لم أجده.\n(٨) \"لسان العرب\" لابن منظور ٣/ ١٥٩ (حاد).","vol":"24","page":464},{"text":"قال طَرَفَة:\nأبا منذر رمت الوفاء فهبته ... وحِدت كما حاد البعير عن الدحض (١) (٢)\n\n<span data-type=\"title\" id=toc-5060>٢٠ </span>قوله -﷿- ﴿وَنُفِخَ فِي الصُّورِ﴾\nأي: نفخة البعث، وهي النفخة الأخيرة (٣).\n﴿ذَلِكَ يَوْمُ الْوَعِيدِ﴾ الذي وعده الله تعالى للكفار أن يعذبهم فيه.\n\n<span data-type=\"title\" id=toc-5061>٢١ </span>- ﴿وَجَاءَتْ﴾ دْلك اليوم.\n﴿كُلُّ نَفْسٍ مَعَهَا سَائِقٌ﴾ يسوقها إلى المحشر.\n﴿وَشَهِيدٌ﴾ يشهد عليها بما عملت في الدنيا من خير أو شر.\nويروى أن عثمان بن عفان - ﵁ - خطب فقرأ هده الآية فقال: السائق يسوقها إلى أمر ربها، والشاهد يشهد عليها بما عملَتْ (٤).\nوقال الضحاك: السائق من الملائكة والشهيد من أنفسهم: الأيدي والأرجل (٥).\nورواه العوفي عن ابن عباس - ﵁ - (٦).\n_________\n(١) الجملة ليست في (ح).\n(٢) \"ديوان طرفة بن العبد\" (ص ٩٢).\n(٣) ليست في (ح).\n(٤) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦١، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٠٨، \"البحر المحيط\" لأبي حيان ٨/ ١٢٤.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦٢، \"معالم التنزيل\" للبغوي ٧/ ٣٦٠.\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦١، \"معالم التنزيل\" للبغوي ٧/ ٣٦٠.","vol":"24","page":465},{"text":"قال أبو هريرة - ﵁ -: السائق الملك والشهيد العمل (١) (٢).\nوقال الباقون: هما جميعًا من الملائكة (٣).\nوقال ابن مسلم: السائق قرينها من الشياطين، وسمي سائقًا لأنه يتبعها وإن لم يحثها (٤) فيقول الله تعالى: ﴿لَقَدْ كُنْتَ﴾ يا ابن آدم (٥).\n\n<span data-type=\"title\" id=toc-5062>٢٢ </span>- ﴿فِي غَفْلَةٍ مِنْ هَذَا﴾ يعني: البعث (٦).\n﴿فَكَشَفْنَا عَنْكَ غِطَاءَكَ﴾ فرفعنا عنك عَماك وجلينا عنك سترك حتى عاينته ببَصرك (٧).\n﴿فَبَصَرُكَ الْيَوْمَ حَدِيدٌ﴾ قويٌّ نافذ ثاقب ترى ما كان محجوبًا عنك.\nوروى عبد الوهاب بن مجاهد عن أبيه: ﴿فَبَصَرُكَ الْيَوْمَ حَدِيدٌ﴾ يعني: نظرك إلى لسان ميزانك حتى توزن حسناتُك وسيئاتُك (٨).\n_________\n(١) \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٠٨، \"البحر المحيط\" لأبي حيان ٧/ ١٢٤.\n(٢) القول ليس في (ح).\n(٣) قاله مجاهد والضحاك وابن زيد، انظر: \"تفسير مجاهد\" (ص ٦١١)، \"جامع البيان\" للطبري ٢٦/ ١٦٢، \"معالم التنزيل\" للبغوي ٧/ ٣٦٠.\n(٤) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (٤٢٢).\n(٥) انظر: \"الجامع لأحكام القرآان\" للقرطبي ١٧/ ١٤، \"إعراب القرآن\" للنحاس ٤/ ٢٢٦ - ٢٢٧.\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦٣.\n(٧) انظر: \"جامع البيان\" ٢٦/ ١٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥.\n(٨) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٢٧، \"الجامع لأحكام القرآن\" للقرطبي =","vol":"24","page":466},{"text":"وقيل: عَنى بالبصر العِلم (١) أي: علم حين لم ينفعه البصر.\nوقرأ نصر بن عاصم وعاصم الجحدري: (لقد كنْتِ) بكسر التاء وبكسر الكافات، من: (عنكِ)، و(غطاءكِ)، (فبصركِ)، رد الكنايات إلى النفس (٢).\n\n<span data-type=\"title\" id=toc-5063>٢٣ </span>- ﴿وَقَالَ قَرِينُهُ﴾ يعني: الملك الموكل به (٣).\n﴿هَذَا مَا لَدَيَّ﴾ أي: هذا ما عندي من كتابة عمله (٤).\n﴿عَتِيدٌ﴾ معد محفوظ محضر (٥) قال مجاهد: يقول هذا الذي وكلتني به من بني آدم قد أحضرته وأحضرت ديوان عمله (٦).\nفيقول الله تعالى لقرينه:\n_________\n= ١٧/ ١٥، وأورده الطبري في \"جامع البيان\" ٢٦/ ١٦٤، عن الضحاك، وكذلك النحاس في \"إعراب القرآن\" ٤/ ٢٢٦، وكذلك السيوطي في \"الدر المنثور\" ٦/ ١٢٤.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٧٨، \"جامع البيان\" للطبري ٢٦/ ١٦٤، \"معاني القرآن\" للزجاج ٥/ ٤٥، \"إعراب القرآن\" للنحاس ٤/ ٢٢٦.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥.\n(٣) وهو قول الحسن وقتادة والضحاك، انظر: \"جامع البيان\" للطبري ٢٦/ ١٦٤ - ١٦٥، \"النكت والعيون\" للماوردي ٥/ ٣٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ١٧.\n(٤) الجملة ليست في (ح).\n(٥) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤٢٢)، \"جامع البيان\" للطبري ٢٦/ ١٦٥، \"معالم التنزيل\" للبغوي ٧/ ٣٦٠.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦.","vol":"24","page":467},{"text":"<span data-type=\"title\" id=toc-5064>٢٤ </span>﴿أَلْقِيَا فِي جَهَنَّمَ﴾\n(قال الخليل والأخفش: هذا كلام العرب الصحيح أن يخاطب الواحد بلفظ الاثنين، وهو جيِّد حسن فيقول الرجل: ويلك أرحلاها، وازجراها، وخذاه، وأطلقاه، للواحد (١).\nقال الفراء: تقول العرب للواحد: قوما هاهنا، وأصل ذلك أنَّ أدنى أعوان الرجل في إبله وغنمه ورفقته في سفره اثنان، فجرى كلام الواحد على صاحبيه، ومنه قولهم للواحد في الشعر: خليليَّ ثم تقول: أصاح (٢).\nقال امرؤ القيس:\nخَلِيْليَّ مُرَّا بي على أمِّ جُنْدَبِ ... نُقضِّي لُبانَاتِ الفُؤَادِ المُعذَّبِ (٣)\nوقال أيضًا:\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٧٧، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٩١)، \"جامع البيان\" للطبري ٢٦/ ١٦٥، \"معاني القرآن\" للزجاج ٥/ ٤٥، \"الصاحبي في فقه اللغة\" لابن فارس (ص ٣٦٣).\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٧٨، \"جامع البيان\" للطبري ٢٦/ ١٦٦، \"الصاحبي في فقه اللغة\" لابن فارس (ص ٣٦٣)، \"معالم التنزيل\" للبغوي ٧/ ٣٦٠.\n(٣) انظر: \"شرح الديوان\" لحسن السندوي (ص ٤٧)، \"جامع البيان\" ٢٦/ ١٦٦، \"الأشباه والنظائر\" للسيوطي ٥/ ٢٤٠.\nأم جندب: هي زوجته الطائية، نقضي: يريد نبلغ الغاية منها، اللبانات: حاجات النفس ومطالبها وأمانيها.","vol":"24","page":468},{"text":"قفَا نَبْكِ مِنْ ذِكْرى حَبيبٍ وَمَنْزِلِ ... بسَقْطِ اللوى بيْنَ الدَّخُولِ فَحوْمَلِ (١)\nوقال:\nقِفَا نَبكِ من ذِكرى حبيبٍ وعِرْفَانِ (٢)\nوقال آخر (٣):\nقلتُ لصاحِبيّ: لا تحبسَانَا ... بِنَزع أُصُولهِ واجْتَزَّ شِيحَا (٤)\nوقال الفراء: أنشدني أبو ثروان (٥):\nفإنْ تَزْجُرَانى يا ابن عفَّانَ أنْزَجِرْ ... وإنْ تَدَعَانِي أحْمِ عِرْضًا مُمَنَّعا (٦)\n_________\n(١) انظر: \"شرح الديوان\" (ص ١٤٣)، \"جمهرة أشعار العرب\" لأبي زيد القرشي (ص ٤٤، ٩٥)، \"الشعر والشعراء\" لابن قتيبة (ص ٥٠)، \"شرح المعلقات السبع\" للزوزني (ص ٢٠٨).\nسقط اللوى: منقطع الرمل، الدخول وحومل: قيل إنهما موضعان في شرق اليمامة.\n(٢) انظر: \"شرح الديوان\" (ص ٢٠٨).\n(٣) اختلف في قائله فقيل: هو ليزيد بن الطئرية كما في \"الصحاح\" للجوهري ٢/ ٨٦٥ عن الكسائي، وقيل: هو لمضرِّس بن ربعي الفقعسي الأسدي كما في \"شرح شواهد الشافية\" لابن الحاجب (ص ٤٨١).\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٧٨، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٩١)، \"شرح المفصل\" لابن يعيش ١٠/ ٤٩.\n(٥) أبو ثروان هو: سويد بن كراع العكلي.\n(٦) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٩١)، \"جامع البيان\" للطبري =","vol":"24","page":469},{"text":"وقال المبرد: تثنية على التوكيد عنى به تكرار القول فيه فكأنه يقال: ألقِ ألقِ، فناب ألقيا مناب التكرار) (١) ويجوز أن يكون ألقيا تثنية على خطاب الحقيقة ويكون الخطاب للمتلقيين الملكين معًا والسائق والشهيد معًا (٢).\n(وقرأ الحسن: (ألقينْ) بنون التأكيد الخفيفة (٣)، نحو قوله: ﴿وَلَيَكُونًا مِنَ الصَّاغِرِينَ﴾ (٤)، وقوله: (لنسفعا) (٥).\n﴿كُلَّ كَفَّارٍ﴾ لنعم الله) (٦).\n﴿عَنِيدٍ﴾ قال مجاهد وعكرمة: مجانب للحق معاند لله (٧).\n_________\n= ٢٦/ ١٦٥، \"معاني القرآن\" للفراء ٣/ ٧٨، \"الصاحبي في فقه اللغة\" لابن فارس (ص ٣٦٣)، \"النكت والعيون\" للماوردي ٥/ ٣٥٠، \"الأشباه والنظائر\" للسيوطي ٤/ ٢٤٠، \"شرح شواهد الشافية\" لابن الحاجب (٤٨٤).\n(١) من القوس ص ٤٦٨ إلى هنا ليس في (ح).\n(٢) أورده الزجاح في \"معاني القرآن\" ٥/ ٤٦ عن محمد بن يزيد المبرد، وانظر: \"النكت والعيون\" للماوردي ٥/ ٣٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦، \"البحر المحيط\" لأبي حيان ٨/ ١٢٥.\n(٣) انظر: \"المحتسب\" لابن جني ٢/ ٢٨٤، \"باهر البرهان\" للغزنوي ٥/ ١٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦، \"البحر المحيط\" لأبي حيان ٨/ ١٢٥.\n(٤) يوسف: ٣٢.\n(٥) العلق: ١٥.\n(٦) ليست في (ح).\n(٧) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٢٨، \"النكت والعيون\" للماوردي ٥/ ٣٥١، \"معالم التنزيل\" للبغوي ٧/ ٣٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦.","vol":"24","page":470},{"text":"وقال بقيتهم: العنيد العاصي المعرض عن الحق (١) (٢).\n\n<span data-type=\"title\" id=toc-5065>٢٥ </span>- ﴿مَنَّاعٍ لِلْخَيْرِ﴾\nيعني: للزكاة المفروضة (٣) وكل حق واجب في ماله، في طاعة ربه (٤).\nقيل: نزلت في الوليد بن المغيرة وأراد بقوله: ﴿مَنَّاعٍ لِلْخَيْرِ﴾ إنه كان يمنع بني أخيه عن الإسلام، ويقول: لئن دخل أحدكم في دين محمد لا أنفعه بخيرما عشت (٥) (٦).\n﴿مُعْتَدٍ﴾ ظالم في منطقه وسيرته وأمره (٧).\n﴿مُرِيبٍ﴾ مشكك.\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٥١، \"معالم التنزيل\" للبغوي ٧/ ٣٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧.\n(٢) القول ليس في (ح).\n(٣) أورده الطبري في \"جامع البيان\" ٢٦/ ١٦٦ عن قتادة، \"النكت والعيون\" للماوردي ٥/ ٣٥١، \"معالم التنزيل\" للبغوي ٧/ ٣٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧.\n(٤) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦٦، \"إعراب القرآن\" للنحاس ٣/ ٢٢١، \"النكت والعيون\" للماوردي ٥/ ٣٥١، \"معالم التنزيل\" للبغوي ٧/ ٣٦١.\n(٥) ذكره الماوردي في \"النكت والعيون\" ٥/ ٣٥٢، عن الضحاك، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٧، وأبو حيان في \"البحر المحيط\" ٨/ ١٢٥.\n(٦) القول ليس في (ح).\n(٧) أورده الطبري في \"جامع البيان\" ٢٦/ ١٦٧ عن قتادة، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٧.","vol":"24","page":471},{"text":"وقال الحسن وقتادة: شاك (١) يقال: أراب الرجل يريب فهو مريب إذا جاء بالريبة (٢).\n\n<span data-type=\"title\" id=toc-5066>٢٦ </span>- ﴿الَّذِي جَعَلَ مَعَ اللَّهِ إِلَهًا آخَرَ﴾\nوأشرك به ما لم ينزل به سلطانًا (٣) ﴿فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ﴾ يعني: عذاب جهنم.\n\n<span data-type=\"title\" id=toc-5067>٢٧ </span>- ﴿قَالَ قَرِينُهُ﴾\nيعنى: الشيطان الذى قُيّض لهذا الكافر العنيد (٤).\n﴿رَبَّنَا مَا أَطْغَيْتُهُ﴾ ما أضللته وما أغويته (٥).\nقال القرظى: يقول: ما أكرهته على الطغيان (٦) (٧).\n_________\n(١) أورده الطبري في \"جامع البيان\" ٢٦/ ١٦٧ عن قتادة، وكذلك النحاس في \"إعراب القرآن\" ٤/ ٢٢٨، انظر: \"النكت والعيون\" للماوردي ٥/ ٣٥١، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٧ عن الحسن وقتادة.\n(٢) انظر: \"لسان العرب\" لابن منظور ١/ ٤٤٢ (راب)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧.\n(٣) ليس في (ح).\n(٤) أورده الطبري في \"جامع البيان\" ٢٦/ ١٦٧ عن ابن عباس وقتادة والضحاك، وكذلك مجاهد في \"تفسيره\" (ص ٦١١)، وانظر: \"باهر البرهان\" للغزنوي ٥/ ١٣٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧، \"البحر المحيط\" لأبي حيان ٨/ ١٢٥، \"لباب التأويل\" للخازن ٦/ ١٩٦.\n(٥) انظر: \"البحر المحيط\" لأبي حيان ٨/ ١٢٥، \"لباب التأويل\" للخازن ٦/ ١٩٦.\n(٦) لم أجده.\n(٧) القول ليس في (ح).","vol":"24","page":472},{"text":"﴿رَبَّنَا مَا أَطْغَيْتُهُ وَلَكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ﴾ عن الحق فيتبرأ شيطانه منه (١) (المعنى: هو الذي يطغى بضلالته وإنما أنا دعوته فاستجاب لي كما قال: ﴿وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي﴾ (٢» (٣).\nوقال ابن عباس - ﵁ - ومقاتل ﴿قَالَ قَرِينُهُ﴾ يعني: الملك. (وذلك أنَّ الوليد بن المغيرة يقول للملك الذي يكتب السيئات: رب إنه أعجلني. فيقول الملك: ﴿رَبَّنَا مَا أَطْغَيْتُهُ﴾ ما أعجلته (٤» (٥).\nوقال سعيد بن جبير: يقول الكافر: رب إنَّ الملك زاد عليَّ في الكتابة، فيقول الملك: ربنا ما أطغيته، أي: ما زدت عليه وما كتبت إلَّا ما قال وعمل (٦)، فحينئذ.\n\n<span data-type=\"title\" id=toc-5068>٢٨ </span>- ﴿قَالَ﴾ يعني: يقول الله ﷿: ﴿لَا تَخْتَصِمُوا لَدَيَّ﴾\nيعني: الكافرين وقرنائهم من الشياطين: قد قضيت ما أنا قاض (٧).\n﴿وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ﴾ في القرآن، أي: حذرتكم وأنذرتكم.\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦٧، \"لباب التأويل\" للخازن ٦/ ١٩٦.\n(٢) إبراهيم: ٢٢.\n(٣) ليس في (ح).\n(٤) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٧، وعزاه للثعلبي.\n(٥) ليس في (ح).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧، \"زاد المسير\" لابن الجوزي ٨/ ١٨، \"لباب التأويل\" للخازن ٦/ ١٩٦.\n(٧) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤٢٣)، \"لباب التأويل\" للخازن ٦/ ١٩٦.","vol":"24","page":473},{"text":"<span data-type=\"title\" id=toc-5069>٢٩ </span>- ﴿مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ﴾\nأي: عندي، يعني: فلا تبديل لقولي ولوعيدي.\nقال ابن عباس - ﵄ -: إنهم اعتذروا بغير عذر، فأبطل الله تعالى حجتهم، ورد عليهم قولَهم، لأني أعلم كيف ضلوا وكيف أضللتموهم (١).\nوقيل: ﴿مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ﴾ أي: من عمل حسنة فله عشر أمثالها، ومن عمل سيئة فلا يجزى إلَّا مثلها (٢).\nوقيل: هي قوله: ﴿لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ﴾ (٣). وقال الفراء: معناه ما يكذب عندي (٤) أي: لا يزاد في القول ولا ينقص، لعلمي بالغيب (٥).\n﴿وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ﴾ فأعاقبهم بغير جرم، أو أجزي بالحسن سيئًا (٦).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٢/ ٣٥٨.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧، وأورده الماوردي فى \"النكت والعيون\" ٥/ ٣٥٢، عن قتادة.\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦٨، \"معالم التنزيل\" للبغوي ٧/ ٣٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٧٩، \"معالم التنزيل\" للبغوي ٧/ ٣٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧.\n(٥) اختصرت في (ح).\n(٦) الجملة ليست في (ح).","vol":"24","page":474},{"text":"<span data-type=\"title\" id=toc-5070>٣٠ </span>- قوله -﷿-: ﴿يَوْمَ نَقُولُ لِجَهَنَّمَ﴾\n(قراءة العامة: نقول، بالنون (١) على الخطاب من الله تعالى، وهي للتعظيم.\nوقرأ قتادة، والأعرج، ونافع، والزهري، وشيبة، وأبو بكر، عن عاصم، والمفضل، والسُّلَميُّ، بالياء، اعتبارًا بقوله: ﴿لَا تَخْتَصِمُوا لَدَيَّ﴾ (٢).\nوقرأ الحسن: (يوم أقول)، بالألف (٣)، وقرأ أيضًا: (يوم يقال) (٤) والأولى الاختيار اعتبارًا بقوله: ﴿وَلَدَيْنَا مَزِيدٌ﴾ وهي اختيار أبي عبيد، وأبي حاتم بالنون، وانتصب ﴿يَوْم﴾ على معنى: ما يبدل القول لديَّ يومَ نقول. وقيل: بفعل مقدَّر معناه: وأنذرهم يوم نقول لجهنم (٥» (٦).\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٠٧)، \"المحتسب\" لابن جني ٢/ ٢٨٤، \"التذكرة\" لابن غلبون (ص ٥٦٣).\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ٤٦، \"السبعة\" لابن مجاهد (ص ٦٠٧)، \"التذكرة\" لابن غلبون (ص ٥٦٣)، \"معالم التنزيل\" للبغوي ٧/ ٣٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨، \"البحر المحيط\" لأبي حيان ٨/ ١٢٦.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨.\n(٤) نسب ابن جني في \"المحتسب\" ٢/ ٢٨٤، هذِه القراءة لابن مسعود، والحسن والأعمش.\nوانظر \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨.\n(٦) ليست في (ح).\nوقعِ في هامش اللوحة (ب) ما يلي: وقرأ الجمهور من القراء وحفص عن عاصم ﴿نَقُولُ﴾ بالنون وهي قراءة الحسن وأبي رجاء وأبي جعفر والأعمش ورجحها =","vol":"24","page":475},{"text":"﴿هَلِ امْتَلَأْتِ﴾ لما سبق من وَعده إياها أنه يملؤها من الجنة والناس أجمعين، وهذا السؤال منه سبحانه على طريق التصديق لخبره والتحقيق لوعده، والتقريع لأهل عذابه والتنبيه لجميع عباده (١).\n﴿وَتَقُولُ﴾ جهنم.\n﴿هَلْ مِنْ مَزِيدٍ﴾ (يحتمل أن يكون جحدًا مجازه: ما من مزيد (٢)، ويحتمل أن يكون استفهامًا بمعنى الاستزادة، أي: هل من مزيد فأزاد (٣) وإنما صلح (هل) للوجهين جميعًا؛ لأنَّ في الاستفهام ضربًا من الجحد وطرفًا من النفي.\nوقيل: ليس ثَمَّ قول وإنما هو على طريق المثل، أي أنها فيما يظهر من حالها بمنزلة الناطقة بذلك وأنكره علماؤنا وقالوا: إنَّ الله تعالى\n_________\n= أبو علي بما تقدم من قوله: ﴿قدَمتُ﴾ و﴿مَا أَنَا﴾، وقرأ عاصم في رواية أبي بكر ونافع يقول: على معنى: يقول الله، وهي قراءة الأعرج وشيبة وأهل المدينة، وقرأ ابن مسعود والحسن والأعمش أيضًا (يقال) علي بناء الفعل للمفعول.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ١٦٥.\n(١) ليست في (ح).\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ٤٧، وذكر النحاس في \"إعراب القرآن\" ٤/ ٢٢٩ أنَّ هذا قول عكرمة.\nانظر: \"النكت والعيون\" للماوردي ٥/ ٣٥٣، \"الجامع لأحكام القرآن\" ١٧/ ١٨.\n(٣) وهو اختيار الطبري في \"جامع البيان\" ٢٦/ ١٧٠، وانظر: \"معاني القرآن\" للزجاج ٥/ ٤٧، وذكر النحاس في \"إعراب القرآن\" ٤/ ٢٣٠ أنَّ هذا قول أنس بن مالك. وانظر: \"النكت والعيون\" للماوردي ٥/ ٣٥٣، \"الجامع لأحكام القرآن\" ١٧/ ١٨.","vol":"24","page":476},{"text":"يخلق فيها ما تميز به وتخاطب (١» (٢).\nوقيل المعنى: إنها تقول: هل بقي فيّ موضع لم يمتلئ. تريد قد امتلأت.\nقال ابن عباس: إنَّ الله تعالى قد سبقت منه كلمة: ﴿لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ﴾ فلما بُعِثَ الناس، وسيق أعداءُ الله إلى النار زمرًا، جعلوا يقتحمون في جهنم فوجًا فوجًا، لا يُلقى في جهنم [شيء] (٣) إلَّا ذهب فيها، ولا يملؤها شيء، فتقول: ألستَ قد أقسمتَ لتملأني؟ فيضع قدمه عليها، ويقول لها: هل امتلأت؟ فتقول: قط قط قد أمتلأتُ، فليس فيَّ مزيد.\n(قال ابن عباس - ﵄ - ولم يكن يملؤها شيء، حتى وجَدت مسَّ قدم الله تعالى فتضايقت حين جعل عليها ما جعل، فامتلأت، فما فيها موضع إبرة (٤). ودليل هذا التأويل:\n[٢٨٢٩] ما أنبأني عقيل بن محمد (٥) قال: أخبرنا المعافى بن زكريا (٦)، قال: حدثنا محمد بن جرير (٧)، قال: حدثنا\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ٤٧، \"النكت والعيون\" للماوردي ٥/ ٣٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨.\n(٢) ليست في (ح).\n(٣) زيادة من \"جامع البيان\" للطبري.\n(٤) انظر: \"جامع البيان\" للطبري ٢٦/ ١٦٩.\n(٥) عقيل بن محمد الجرجاني، لم أجده.\n(٦) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٧) محمد بن جرير الطبري، الإمام العلم المجتهد، صاحب التصانيف البديعة.","vol":"24","page":477},{"text":"بشر (١)، قال: حدثنا يزيد (٢)، قال: حدثنا سعيد (٣)، عن قتادة (٤» (٥) [عن] (٦) أنس - ﵁ - قال: قال رسول الله - ﷺ -: \"لا تزال جهنم يُلقى فيها وتقول: ﴿هَلْ مِنْ مَزِيدٍ﴾ حتى يضع ربُّ العالمين فيها قدمه فتنزوي بعضها إلى بعض، وتقولُ: قدْ قدْ بعزتك وكرمك، ولا يزال في الجنة فضل حتى يُنْشئ الله تعالى لها خَلْقًا فيُسكِنَهُم فضلَ الجنة\" (٧)\n[٢٨٣٠] (وأخبرنا محمد بن عبد الله بن حمدويه (٨)، قال: أخبرنا أحمد بن الحسن (٩)، قال:\n_________\n(١) بشر بن معاذ العَقَدي أبو سهل البصري الضرير، صدوق.\n(٢) يزيد بن زريع البصري، أبو معاوية، ثقة ثبت.\n(٣) سعيد بن أبي عروبة: مهران اليشكري، ثقة حافظ له تصانيف، كثير التدليس، واختلط، وكان من أثبت الناس في قتادة.\n(٤) ابن دعامة السدوسي، ثقة ثبت.\n(٥) ليست في (ح).\n(٦) زيادة يقتضيها السياق.\n(٧) [٢٨٩٢] الحكم على الإسناد:\nإسناده حسن، فيه بشر العقدي صدوق وشيخ المصنف لم أجده والحديث صحيح.\nالتخريج.\nأخرجه البخاري من طريق شعبة عن قتادة به بنحوه في كتاب التفسير، باب قوله تعالى: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ﴾ (٤٨٤٨)، وكتاب التوحيد، باب قوله تعالى: ﴿وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾ (٧٣٨٤)، ومسلم كتاب الجنة، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٢٨٤٨).\n(٨) الحاكم أبو عبد الله النيسابوري الضبي الطهماني، الشافعي، الإمام الحافظ، الناقد العلامة، الثقة شيخ المحدثين، صاحب التصانيف المعروف بابن البيِّع.\n(٩) أحمد بن محمد بن الحسن النيسابوري، ابن الشرقي، أبو حامد، صاحب \"الصحيح\" ثقة مأمون.","vol":"24","page":478},{"text":"حدثنا محمد بن يحيى (١) وعبد الرحمن بن بشر (٢) وأحمد بن يوسف (٣)، قالوا: حدثنا عبد الرزاق (٤)، قال: أخبرنا معمر (٥)، عن همام بن منبه (٦) قال: هذا ما حدثنا أبو هريرة - ﵁ - عن محمد - ﷺ - قال: \"تحاجَّت الجنةُ والنارُ فقالت النارُ: أوثرتُ بالمتكبرين والمُتجبرين، وقالت الجنةُ: ما لي لا يدخُلني إلَّا ضعفاء الناس وسَقَطُهُم، فقال الله ﵎ للجنة: إنما أنتِ رحمتي أرحمُ بك من أشاء من عبادي. وقال للنار: إنما أنتِ عذابي أعذبُ بك من أشاء من عبادي، ولكل واحدة منكما مِلؤها، فأما النارُ فإنهم يُلقون فيها، وتقول: ﴿هَلْ مِنْ مَزِيدٍ﴾ ولا تمتلئ حتى يضع الله -﷿- رِجلَهُ، فتقول قط قط، فهنالك تمتلئ وينزوي بعضها إلى بعض، ولا يظلمُ اللُّه تعالى من خلقه أحدًا، أما الجنةُ فإنَّ الله تعالى يُنشئ لها خلقًا\" (٧).\n_________\n(١) الذهلي، ثقة حافظ جليل.\n(٢) ابن الحكم العبدي، أبو محمد النيسابوري، ثقة.\n(٣) ابن خالد الأزدي، أبو الحسن النيسابوري، المعروف بحمدان السلمي حافظ ثقة.\n(٤) ابن همام بن نافع الحميري مولاهم، أبو بكر الصنعاني ثقة حافظ مصنف شهير عَمي في آخر عمره، فتغير وكان يتشيع.\n(٥) ابن راشد أبو عروة البصري، ثقة، ثبت، فاضل إلا أن في روايته عن ثابت والأعمش وهشام بن عروة شيئًا وكذا فيما حدث به بالبصرة.\n(٦) ابن كامل الصنعاني، أبو عتبة، أخو وهب، ثقة.\n(٧) [٢٨٣٠] الحكم على الإسناد:\nالحديث إسناده صحيح، رجاله ثقات.\nالتخريج:\nأخرجه البخاري كتاب التفسير، باب قوله تعالى: ﴿وَتَقُولُ هَلْ مِنْ مَزِيدٍ﴾ (٧٤٥٠)، =","vol":"24","page":479},{"text":"هذان الحديثان في القَدَمِ والرجل صحيحان مشهوران، ولهما طرقٌ من حديث أبي هريرة وأنس - ﵄ - تركت ذكرَهما كراهة الإطالة، ومعنى القَدَمِ المذْكُور في هذا الحديث المأثور قومٌ بعثهم الله تعالى إلى جهنم يملؤها بهم قد سبق في علمه أنهم صائرون إليها وخالدون فيها (١).\nقال النضرُ بن شُمَيْل: سألت الخليلَ بن أحمد، عن معنى هذا الخبر، فقال: هم قومٌ قدَّمهم الله تعالى للنار (٢).\nوقال عبد الله بن المبارك: هم من سبق علمه أنه من أهل النار، وكلُّ ما تقدم فهو قدم قال الله تعالى: ﴿أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ﴾ يعني: أعمالًا صالحةً قدَّموها (٣).\nوقال الشاعر يذمُّ رجلًا:\nقعدَتْ به قدم الفخار فأصبحت ... أسبابه مرفصة من حالق (٤)\nيعني: أنه ليس له آباء يفتخرُ بهم على أنَّ الأوزاعي (٥) روى هذا الحديث عن حسان بن عطية (٦) عن ابن عباس - ﵄ -: حتى يضع الجبارُ\n_________\n= من طريق عبد الله بن محمد عن عبد الرزاق به بنحوه، ومسلم كتاب الجنة، باب النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٢٨٤٦).\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩.\n(٢) لم أجده.\n(٣) انظر: \"فتح الباري\" لابن حجر ٩/ ٥٧٣، ولم ينسبه.\n(٤) لم أقف عليه.\n(٥) عبد الرحمن بن عمرو، ثقة جليل فقيه.\n(٦) أبو بكر الشامي المحاربي، ثقة فقيه عابد.","vol":"24","page":480},{"text":"قِدَمه فيها. بكسر القاف (١)، وكذلك رواه وهب بنُ مُنبه وقال: إنَّ الله تعالى كان قد خلق قومًا من قبل آدم، يُقال لهم: القِدم، رؤوسُهم كرؤوس الكِلاب، والذئاب، وسائرُ أعضائهم كأعضاء بني آدم، فعصوا ربهم فأهلكهم الله تعالى، يملأ بهم جهنم حين تستزيده (٢)، وأمّا الرِّجْلُ -بكسر الراء-، فهو العدّدُ الكثيرُ من الناس وغيرِهم يقال: رأيت رِجْلًا من الناس، ومرَّ بنا رِجْلٌ من جَرادٍ (٣).\nوقال الأصمعيُّ: سمعتُ بعض الأعرابِ يقول: ما هلكَ على رِجْل نبي من الأنبياء، ما هلك على رجل موسى -﵇-، يعني: القبط. قال الشاعر:\nفمرَّ بنا رِجلٌ من الناس وانزوى ... إليهم من الحيِّ اليمانين أرْجُلُ\nكتائب من لَخْمٍ وعكل وَحِمْيرٍ ... على ابني نِزارٍ بالعَدَاوةِ أجْفَلُ (٤)\n_________\n(١) الحكم على الإسناد:\nمعلق ورجاله ثقات.\nالتخريج:\nلم أجد قول ابن عباس - ﵁ -.\n(٢) لم أجده.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩، \"لسان العرب\" لابن منظور ١١/ ٢٧٢ (رجل).\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩.","vol":"24","page":481},{"text":"وقال آخر في معنى ذلك:\nترى الناسَ أفواجًا إلى باب داره ... كأنهم رجلا دبا وجراد\nفيومًا لإلحاق الفقير بذي الغنى ... ويومًا رقابٌ بوكرت بحصادِ (١)\nوالدليل على صحة هذا التأويل قولُه - ﷺ - في سياق الحديث: \"ولا يظلم الله من خلقه أحدًا\" فدلَّ على أنَّ الموضوع الملقى في النار خلقٌ من خلق الله.\nوقال بعضهم: أراد قدم بعض ملائكته فأضافه إليه، فحذف المضاف كقوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٢)، وبابه\nوقيل: أراد قدمَ الجبارِ من بعض الجبابرة، ورِجله، أي حتى يضع الله تعالى رِجل الجبار نحو فرعون ونمرود فيجتمع عذاب جهنم عليه، وتقول: قطْ قطْ، يدلُّ عليه في أول الحديث، حكاية عن جهنم: ما لي أوثرت بالجبارين والمتكبرين، وأنشد بعضهم:\nلساني كليل وقلبي شديد ... وعيني بأدمعها لا تجود\nونفسي تنازِعُني غيَّها ... ففي كل حين ذُنُوبي تزيد\n_________\n(١) لم أجده.\n(٢) يوسف: ٨٢.","vol":"24","page":482},{"text":"وعمري تبد وأيامه ... بعصيان ربي عليَّ شهود\nوجسمي ضعيفٌ فما حيلتي ... إذا قالت النار هل من مزيد) (١) (٢)\n\n<span data-type=\"title\" id=toc-5071>٣١ </span>- قوله -﷿ -: ﴿وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ﴾\nأي: قربت وأدنيت لهم، ومنه قولُه: ﴿لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى﴾ (٣) أي: قربةً، أي أنها تقرب لهم حتى يروها قبل أن يدخلوها. ﴿غَيْرَ بَعِيدٍ﴾ منهم، وهو تأكيد، ويقالُ لهم (٤):\n\n<span data-type=\"title\" id=toc-5072>٣٢ </span>- ﴿هَذَا مَا تُوعَدُونَ﴾ في الدنيا على ألسنة رسلِنا.\n(قراءة العامة: توعدون بالتاء على الخطاب (٥)، وقرأ ابن كثير، وابن محيصن، وحُمَيدُ والسلمي، بالياء على الخبر، لأنه أتى بعد ذكر المتقين (٦)، ومن قرأ بالياء فعلى استئناف الخطاب) (٧).\n_________\n(١) ليست في (ح).\n(٢) لم أجده.\n(٣) الزمر: ٣.\n(٤) الجملة ليست في (ح).\n(٥) انظر: \"التذكرة\" لابن غلبون ٢/ ٥٦٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٢٨٥، \"معالم التنزيل\" للبغوي ٧/ ٣٦٢.\n(٦) \"التذكرة\" لابن غلبون ٢/ ٥٦٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٢٨٥، \"معالم التنزيل\" للبغوي ٧/ ٣٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠.\n(٧) ليست في (ح).","vol":"24","page":483},{"text":"﴿لِكُلِّ أَوَّابٍ﴾ قال الضحاك: تواب كثير الرجوع إِلَى الطاعة (١)، وقاله ابن زيد (٢).\nوقال ابن عباس وعطاء: الأواب: المسبح (٣)، من قوله: ﴿يَاجِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ﴾ (٤).\nوقال الحكمُ بن عتيبة: هو الذاكر الله تعالى في الخلوة (٥).\nوقال الشعبي، ومجاهد: هو الذي يذكر ذنوبه في الخلاءِ، فيستغفر الله منها (٦).\nوقال قتادة: المصَلِّي (٧).\nوقال مقاتل بنُ حيان: المطيع (٨).\nوقال عبيدُ بن عمير: هو الذي لا يقومُ من مجلسه حتى يستغفر الله\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٢، \"الجامع لأحكام القرآن\" ١٧/ ٢٠.\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٧٢، \"إعراب القرآن\" للنحاس ٤/ ٢٣٠.\n(٣) أورده عن ابن عباس الطبري في \"جامع البيان\" ٢٦/ ١٧٢، والنحاس في \"إعراب القرآن\" ٤/ ٢٣٠. وانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠.\n(٤) سبأ: ١٠.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٧٢، \"النكت والعيون\" للماوردي ٥/ ٣٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠.\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١٧٢، \"النكت والعيون\" للماوردي ٥/ ٣٥٣، \"الوسيط\" للواحدي ٤/ ١٦٨، \"معالم التنزيل\" للبغوي ٧/ ٣٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٣.\n(٨) لم أجد هذا القول.","vol":"24","page":484},{"text":"تعالى (١).\nوقال أبو بكر الوراق: هو المتوكلُ على الله في السراء والضراء، لا يهتدي إِلَى غير الله (٢).\nوقال القاسم: هو الذي لا يشتغلُ إلَّا بالله تعالى (٣)، وقال المحاسبي: هو الراجع بقلبه إِلَى ربه (٤» (٥).\n﴿حَفِيظٍ﴾ قال ابن عباس - ﵄ -: هو الذي حفظ ذنوبه حتَّى يرجع عنها (٦).\nوقال قتادة: حفيظ لما استودعه الله تعالى من حقه ونعمته وائتمنه عليه (٧) (٨).\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٩٧.\n(٢) انظر: \"حقائق التفسير\" للسلمي (٣١٣/ ب)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٧.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠.\n(٤) انظر: \"حقائق التفسير\" للسلمي (ب/ ٣١٣).\n(٥) ليست في (ح).\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١٧٢، \"إعراب القرآن\" للنحاس ٤/ ٢٣٠، \"الوسيط\" للواحدي ٤/ ١٦٨، \"معالم التنزيل\" للبغوي ٧/ ٣٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠، \"الدر المنثور\" للسيوطي ٦/ ١٢٦.\n(٧) الجملة ليست في (ح).\n(٨) انظر: \"جامع البيان\" للطبري ٢٦/ ١٧٢، \"إعراب القرآن\" للنحاس ٤/ ٢٣٠، \"معالم التنزيل\" للبغوي ٧/ ٣٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠، \"الدر المنثور\" للسيوطي ٦/ ١٢٦.","vol":"24","page":485},{"text":"وعن ابن عباس - ﵄ - أيضًا: هو الحافظ لأمر الله تعالى (١).\nوقال الضحاك: هو المحافظ على نفسه المتعهدُ لها (٢).\nوقال عطاء: هو الذي يذكر الله سبحانه في الأرض القفر (٣) (٤).\nوقال الشعبي: هو المراقب (٥).\nوقال أبو بكر الوراق: هو الحافظ لأوقاته وهيئاته وخطراته (٦) (٧).\nوقال سهل بن عبد الله (٨): هو المحافظ على الطاعات والأوامر (٩).\n\n<span data-type=\"title\" id=toc-5073>٣٣ </span>- قوله ﷿: ﴿مَنْ خَشِيَ الرَّحْمَنَ﴾\n(في محل (من) وجهان من الإعراب: الخفض على أن يكون نعتًا للأواب (١٠)، وقيل: على البدل من كل، أي: لمن خشي (١١). والرفع\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٣، \"الجامع لأحكام القرآن\" ١٧/ ٢٠.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٥٣، \"معالم التنزيل\" للبغوي ٧/ ٣٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠.\n(٣) لم أجده.\n(٤) القول ليس في (ح).\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٣٦٣.\n(٦) لم أجده.\n(٧) القول ليس في (ح).\n(٨) من (ح).\n(٩) انظر: \"حقائق التفسير\" للسلمي (ب / ٣١٣)، \"معالم التنزيل\" للبغوي ٧/ ٣٦٣.\n(١٠) انظر: \"معاني القرآن\" للفراء ٣/ ٧٩، \"جامع البيان\" للطبري ٢٦/ ١٧٣، \"معالم التنزيل\" للبغوي ٧/ ٣٦٣.\n(١١) انظر: \"معاني القرآن\" للفراء ٣/ ٧٩، \"جامع البيان\" للطبري ٢٦/ ١٧٣، \"إعراب القرآن\" للنحاس ٤/ ٢٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠.","vol":"24","page":486},{"text":"على الاستئناف، وخبره: ﴿ادْخُلُوهَا بِسَلَامٍ﴾) (١) ومعنى الآية: من خاف الرحمن (٢) ﴿بِالْغَيْبِ﴾ ولم يرَهُ، قيل لهم: ادخلوها بسلام؛ لأنَّ من تكون بمعنى الجمع (٣).\nوقال الضحاك، والسديُّ: يعني في الخلوةِ حيث لا يراه أحد.\nوقال الحسنُ: إذا أرخى السترَ وأغلق الباب (٤).\n﴿وَجَاءَ بِقَلْبٍ مُنِيبٍ﴾، مقبل على طاعة الله تعالى.\nوقال أبو بكر الوراق: علامة المنيب أن يكون عارفًا لحرمته، مواليًا له، متواضعًا لجلالهِ تاركًا هوى نفسه (٥) (٦).\n\n<span data-type=\"title\" id=toc-5074>٣٤ </span>- ﴿ادْخُلُوهَا﴾ أي: يقال لأهل هذِه الصفات: ادخلوها.\n﴿بِسَلَامٍ﴾ أي: بسلامةٍ منَ العذاب.\nوقيل: بسلام من الله وملائكته عليهم (٧). وقيل: بسلامة من زوال النعم، وحلول النقم (٨) وهو قوله: ﴿ذَلِكَ يَوْمُ الْخُلُودِ﴾ في دار المقامة.\n_________\n(١) ليست في (ح).\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٧٣، \"إعراب القرآن\" للنحاس ٤/ ٢٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١.\n(٣) القول ليس في (ح).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٣، \"الجامع لأحكام القرآن\" ١٧/ ٢١.\n(٥) انظر: \"حقائق التفسير\" للسلمي (ب/ ٣١٣)، \"الجامع لأحكام القرآن\" ١٧/ ٢١.\n(٦) ليست في (ح).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ١٩٧.\n(٨) الجملة ليست في (ح).","vol":"24","page":487},{"text":"<span data-type=\"title\" id=toc-5075>٣٥ </span>- ﴿لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ (٣٥)﴾\nيعني: الزيادة لهم من النعم مما لم يخطر على بالهم.\nوقال جابر وأنس - ﵄ -: هو النظر إِلَى الله تعالى بلا كيف (١).\n(وقال زيدُ بنُ وهب (٢): يتجلي الله تعالى لهم كلَّ جمعة (٣).\nوفي التفسير أنَّ السحابة تمر بأهل الجنة فتمطرهم الحُورَ العين، فيقولون: ما أنتن؟ فيقلن: نحن من اللواتي قال الله تعالى فينا: ﴿وَلَدَيْنَا مَزِيدٌ﴾ (٤) (٥).\n\n<span data-type=\"title\" id=toc-5076>٣٦ </span>- قوله ﷿: ﴿وَكَمْ أَهْلَكْنَا قَبْلَهُمْ﴾\nأي: قبلَ هؤلاء المشركين.\n﴿مِنْ قَرْنٍ﴾ جيلٍ وأمةٍ كذبوا نبيهم، كانوا ﴿هُمْ أَشَدُّ مِنْهُمْ﴾ من هؤلاء المكذبين ﴿بَطْشًا﴾ قوة.\n_________\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١، \"معالم التنزيل\" للبغوي ٧/ ٣٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١، \"الدر المنثور\" للسيوطي ٦/ ١٢٧.\n(٢) وقع في هامش اللوحة (أ): زيد بن وهب الجهني، أبو سليمان الكُوفيّ مخضرم ثقة جليل، لم يصب من قال: في حديثه خلل. مات بعد الثمانين وقيل: سنة ست وتسعين. انظر: \"تقريب التهذيب\" لابن حجر (٢٢٥).\n(٣) لم أجد قوله.\n(٤) أخرجه أَحْمد في \"مسنده\" ٣/ ٧٥ (١١٧١٥)، والطبري ٢٦/ ١٧٥ - ١٧٦، وأبو يعلى في \"المسند\" ٢/ ٥٢٥ بسند حسن عن أبي سعيد الخُدرِيّ - ﵁ -.\n(٥) ليست في (ح).","vol":"24","page":488},{"text":"﴿فَنَقَّبُوا فِي الْبِلَادِ﴾ قال ابن عباس - ﵄ -: أثروا (١)، وقال مجاهد: ضربوا (٢).\nوقال الضحاك: طافوا (٣).\nوقال النضر بن شميل: دوَّخوا، ودوَّروا (٤).\nقيل: طرقوا (٥).\nوقال الفراء: خرَّقوا (٦).\nوقال المؤرِّج: تباعَدوا (٧). ومنه قول امرئ القيس:\nلقد نقَّبت في الأفاقِ حتَّى ... رَضيت من الغنيمة بالإيابِ (٨)\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٧٦، \"إعراب القرآن\" للنحاس ٤/ ٢٣١، \"النكت والعيون\" للماوردي ٥/ ٣٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٠١.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢، \"الدر المنثور\" للسيوطي ٦/ ١٢٩، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٠١.\n(٣) أورده اليزيدي في \"غريب القرآن\" (٣٤٦) بلا نسبة، والماوردي في \"النكت والعيون\" ٥/ ٣٥٥ عن قتادة، والقرطبي في \"الجامع لأحكام القرآن\" عن مجاهد ١٧/ ٢٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢.\n(٥) لم أجد هذا القول.\n(٦) \"معاني القرآن\" للفراء ٣/ ٧٩.\n(٧) أورده اليزيدي في \"غريب القرآن\" (٣٤٦) بلا نسبة، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢.\n(٨) انظر: \"شرح الديوان\" (ص ٦٤)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٢٤، \"لسان العرب\" لابن منظور ١/ ٧٦٩، \"البحر المحيط\" لأبي حيان ٨/ ١٢٧.","vol":"24","page":489},{"text":"وقرأ الحسنُ وأبو العالية ونصرُ بنُ عاصم: ﴿فَنَقَّبُوا﴾ بفتح القاف خفيفة (١).\nوقرأ السُّلميُّ ويحيى بن يعمر: ﴿فَنَقَّبُوا﴾ بكسر القاف مشددة على الأمر للتهديد، والوعيد، أي طوِّفوا البلادَ وسيروا في الأرض (٢)، فانظروا: ﴿هَلْ مِنْ مَحِيصٍ﴾ هل من الموت محيصٌ أو مهرب؟ وأصل النقاب الطرق، ومنه قوله - ﷺ - في المدينة: \"على أنقابها ملائكة لا يدخلها الطاعونُ ولا الدَّجَّالُ\" (٣).\n\n<span data-type=\"title\" id=toc-5077>٣٧ </span>- ﴿إِنَّ فِي ذَلِكَ﴾\nأي: في هلاك من كان قبلكم من القرون والعِبر التي ذُكرت.\n﴿لَذِكْرَى﴾ تذكرة وعظةً.\n﴿لِمَنْ كَانَ لَهُ قَلْبٌ﴾ أي: عقل، فكنَّى عن العقل بالقلب؛ لأنه موضعَه ومنبته (٤).\nوقال قتادة: لمن كان له قلبٌ حي (٥) نظيرهُ: ﴿لِيُنْذِرَ مَنْ\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢.\n(٢) \"معاني القرآن\" للفراء ٣/ ٧٩ - ٨٠، \"جامع البيان\" للطبري ٢٦/ ١٧٦، \"معاني القرآن\" للزجاج ٥/ ٤٨، \"إعراب القرآن\" للنحاس ٤/ ٢٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢.\n(٣) أخرجه البخاري، كتاب الفتن، باب ذكر الدجال (٧١٢٥)، كتاب التوحيد، باب في المشيئة والإرادة (٧٤٧٣).\n(٤) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٥٢).\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٧٧، \"حقائق التفسير\" للسلمي ٢/ ٣١٤.","vol":"24","page":490},{"text":"كَانَ حَيًّا﴾ (١).\nقال الشبليُّ: قلبٌ حاضرٌ مع الله تعالى لا يغفلُ عنه طرفة عين (٢).\nوقال يحيى بن معاذ: القلبُ قلْبانِ، قلبٌ قد احتشى بأشغال الدنيا، حتَّى إذا حضر أمرٌ من أمور الآخرة لم يدر ما يصنعُ، وقلبٌ قد احتشى بأهوال الآخرة، حتَّى إذا حضر أمرٌ من أمور الدنيا لم يدر ما يصنع، لذهاب قلبه في الآخرة (٣).\n[٢٨٣١] وسمعت أَبا القاسم الحبيبي (٤) يقول: سأَلتُ أَبا الحسن علي بن عبد الرَّحِيم القنَّاد (٥) عن هذِه الآية، فقال: لمن كان له قلبٌ مستقر مع الله تعالى لا ينقلب عن الله لا في السرَّاء ولا في الضراء (٦).\nوقيل: لمن صرِف قلبُهُ إِلَى الفَهم (٧)، لأنَّ من لا يعي الذكرَ لا ينتفعُ بما معه من القلب.\n_________\n(١) يس: ٧٠.\n(٢) لم أجد هذا القول.\n(٣) انظر: \"حقائق التفسير\" للسلمي (أ/ ٣١٣)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣.\n(٤) الحسن بن محمَّد بن حبيب قيل: كذبه الحاكم.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) [٢٨٣١] الحكم على الإسناد:\nشيخ المصنف، قيل: كذبه الحاكم.\nالتخريج:\nلم أجده.\n(٧) انظر: \"معاني القرآن\" للزجاج ٥/ ٤٨.","vol":"24","page":491},{"text":"﴿أَوْ أَلْقَى السَّمْعَ﴾ أي: استمع القرآن (١)، تقول العرب: ألقِ إليَّ سمعَك. أي: استمعْ (٢).\nوقال الحسين بن الفضل: يعني: وجَّه مسامعَه وحوَّلها إِلَى الذكر كما يقال: أصغى إليه (٣).\n﴿وَهُوَ شَهِيدٌ﴾ أي: حاضر القلب لا يغفل (٤).\nوقال قتادة: هو شاهد على ما يقرأُ ويسمعُ في كتب الله تعالى مِن نعت محمَّد - ﷺ - وذكره. يعني: أنَّه من أهل الكتاب (٥)، والأول أظهر) (٦).\n\n<span data-type=\"title\" id=toc-5078>٣٨ </span>- قوله ﷿: ﴿وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا﴾\nمن جميع المخلوقات (٧) ﴿فِي سِتَّةِ أَيَّامٍ﴾ من يوم الأحد إِلَى آخر يوم الجمعة (٨).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٨٠، \"معالم التنزيل\" للبغوي ٧/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣.\n(٢) انظر: \"غريب القرآن\" لليزيدي (ص ٣٤٦)، \"معاني القرآن\" للزجاج ٥/ ٤٩، \"معالم التنزيل\" للبغوي ٧/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣.\n(٣) لم أجد هذا القول.\n(٤) انظر: \"جامع البيان\" للطبري ٢٦/ ١٧٧، \"معاني القرآن\" للزجاج ٥/ ٤٩، \"معالم التنزيل\" للبغوي ٧/ ٣٦٤، \"باهر البرهان\" للغزنوي ٥/ ١٣٦٢.\n(٥) انظر \"جامع البيان\" للطبري ٢٦/ ١٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣، \"الدر المنثور\" للسيوطي ٦/ ١٢٩.\n(٦) وردت في (ح) مختصرة جدًّا.\n(٧) الجملة ليست في (ح).\n(٨) الجملة ليست في (ح).","vol":"24","page":492},{"text":"﴿وَمَا مَسَّنَا مِنْ لُغُوبٍ﴾ تعب وإعياء (١)، نزلت في اليهود، حيث قالوا: يَا محمَّد أخبرنا ما خلق الله من الخلقِ في هذِه الأيام الستة، فقال النَّبِيّ - ﷺ -: \"خلق الله الأرض يومَ الأحد، والسماءَ يومَ الاثنين، وخلق الجبال يومَ الثلاثاء، والمدائن والأنهار والأقواتَ يوم الأربعاء، والملائكة والأفلاك وما في السماء من يوم الخميس، إِلَى أن بقيتْ ثلاث ساعاتٍ من يوم الجمعة فخلق الآجال في أول ساعة من الثلاث والأرواح في الثَّانية - وفي لفظ - الأمة، وخلق في الثالثة آدمَ\"، قالوا: صدقت إن أتممتَ قال: \"وما ذاك؟ \" قالوا: ثم استراح يومَ السبت، واستلقى على العرش، فأنزل الله ﷿ هذِه الآية إِلَى قوله: ﴿وَمَا مَسَّنَا مِنْ لُغُوبٍ﴾ تكذيبًا لهم (٢).\n\n<span data-type=\"title\" id=toc-5079>٣٩ </span>- ﴿فَاصْبِرْ عَلَى مَا يَقُولُونَ﴾\nفإن ربك لهم بالمرصاد، منسوخة بآية السيف وهذا قبل الأمر\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٨٠، ورواه الطبري في \"جامع البيان\" ٢٦/ ١٧٩ عن ابن عباس ومجاهد.\nانظر: \"معاني القرآن\" للزجاج ٥/ ٤٩، \"معالم التنزيل\" للبغوي ٧/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٢/ ٢٣٩، والطبري في \"جامع\nالبيان\" ٢٦/ ١٧٨ - ١٧٩، من طريق أبي سنان عن أبي بكر - ﵁ -، والبغوي في \"معالم التنزيل\" ٧/ ٣٦٤، بدون سند، والواحدي في \"أسباب النزول\" (ص ٤١٣) بإسناد ضعيف عن ابن عباس - ﵁ -، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٣٠ وزاد عزوه لابن المنذر عن قتادة.","vol":"24","page":493},{"text":"بقتالهم (١) (٢).\n﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ﴾ (يعني: قل سبحان الله والحمد لله، قاله عطاء الخُرَاسَانِيّ (٣).\nوقال الآخرون: صلِّ بأمر ربك وتوفيقه) (٤) (٥).\n﴿قَبْلَ طُلُوعِ الشَّمْسِ﴾ صلاةُ الصبح.\n﴿وَقَبْلَ الْغُرُوبِ﴾ صلاةُ العصر.\nوقال ابن عباس - ﵄ -: ﴿وَقَبْلَ الْغُرُوبِ﴾: صلاة الظهر والعصر (٦).\n\n<span data-type=\"title\" id=toc-5080>٤٠ </span>- ﴿وَمِنَ اللَّيْلِ فَسَبِّحْهُ﴾ يعني: صلاة العشاءين (٧).\nوقال مجاهد: يعني: من الليل كلِّه. أي: صلاة الليل، في أيِّ وقتٍ صَلَّى (٨).\n_________\n(١) انظر: \"الناسخ والمنسوخ\" للمقرئ (ص ١٦٧)، \"الناسخ والمنسوخ\" لابن حزم (ص ٥٧)، \"معالم التنزيل\" للبغوي ٧/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤، \"ناسخ القرآن العزيز ومنسوخه\" لابن البارزي (ص ٥١).\n(٢) من (ح).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٥٧، \"معالم التنزيل\" للبغوي ٧/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤.\n(٥) وردت في (ح) مختصرة.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤.\n(٨) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٠، \"إعراب القرآن\" للنحاس ٤/ ٢٣٢، =","vol":"24","page":494},{"text":"﴿وَأَدْبَارَ السُّجُودِ﴾ قال عمر وعلى وأبو هريرة والحسنُ بن عليّ - ﵁ - والحسن البَصْرِيّ والنخعي والشعبي والأوزاعي والزهري ﵏: ﴿وَأَدْبَارَ السُّجُودِ﴾ الركعتان بعد المغرب ﴿وَإِدْبَارَ النُّجُومِ﴾ الركعتان قبل الفجر (١)، ورواه العوفي عن بهابن عباس - ﵄ -.\n(وقد رُوي عنه مرفوعًا:\n[٢٨٣٢] أخبرنيه عقيل بن محمَّد (٢)، قال: أخبرنا المعافا بنُ زكريا (٣)، قال: حدثنا محمَّد بنُ جرير (٤)، قال: حدثنا أبو كُريب (٥) قال: حدثنا ابن فضيل (٦)، عن رِشْدين بن كُريب (٧)،\n_________\n= \"النكت والعيون\" للماوردي ٥/ ٣٥٧، \"معالم التنزيل\" للبغوي ٧/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٨٠، \"جامع البيان\" للطبري ٢٦/ ١٨٠ - ١٨١، \"معاني القرآن\" للزجاج ٥/ ٤٨، \"إعراب القرآن\" للنحاس ٤/ ٢٣٢ - ٢٣٣، \"النكت والعيون\" للماوردي ٥/ ٣٥٧، \"معالم التنزيل\" للبغوي ٧/ ٣٦٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٠٣.\n(٢) الجرجاني، لم أجده.\n(٣) العلامة الفقيه الحافظ الثقة.\n(٤) الطبري، الإِمام العلم المجتهد عالم العصر صاحب التصانيف البديعة.\n(٥) محمَّد بن العلاء بن كُريب، الهمداني، ثقة.\n(٦) محمَّد بن فضيل بن غزوان الضّبي، صدوق عارف رمي بالتشيع.\n(٧) رشدين بن كُريب بن أبي مسلم الهاشمي مولاهم، أبو كُريب المدنِيُّ، ضعيف قال يحيى بن معين: ليس حديثه بشيء، وقال ابن المدينيّ، وابن نمير، وأبو زرعة وأبو حاتم والنَّسائيّ: ضعيف، وقال البخاري: منكر الحديث، وقال ابن حبان: كثير المناكير. =","vol":"24","page":495},{"text":"عن أَبيه (١)، عن ابن عباس - ﵁ - قال: قال رسول الله -ﷺ-: \"يَا ابن عباس ركعتان بعد المغرب أدبار السجود\" (٢).\nوقال أنسُ بن مالك - ﵁ -: قال رسول الله - ﷺ -: \"من صلى بعدَ المغرب ركعتين قبل أن يتكلم كُتِبَتْ صلاته في عِليين\"، قال أنس - ﵁ -: يقرأ في الركعة الأولى: ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ﴾ (٣) وفي الثَّانية: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (٤) (٥).\nقال مقاتل: ووقتُهما ما لم يَغب الشفقُ (٦).\nورُوي عن ابن عباس - ﵄ - أَيضًا: هو الوِترُ (٧).\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥١٢، \"الكامل\" لابن عدي ٣/ ١٤٧، \"المجروحين\" لابن حبان ١/ ٣٠٢، \"تهذيب الكمال\" للمزي ٩/ ١٩٦، \"الكاشف\" للذهبي ١/ ٣٩٧، \"تقريب التهذيب\" لابن حجر (٢٠٩).\n(١) كُريب بن أبي مسلم الهاشمي مولاهم، المدنِيُّ، أبو رشدين، ثقة.\n(٢) [٢٨٣٢] الحكم على الإسناد:\nفيه من لم أجده ورشدين بن كُريب، ضعيف.\nالتخريج:\nأخرجه الترمذي كتاب التفسير، باب سورة الطور (٣٢٧٥)، من طريق أبو هشام الرِّفاعيّ عن محمَّد بن فضيل عنه بنحوه، وقال أبو عيسى: هذا حديث غريب لا نعرفه مرفوعًا إلَّا من هذا الوجه من حديث محمَّد بن فضيل عن رشدين بن كُريب.\n(٣) الكافرون: ١.\n(٤) الإخلاص: ١.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦.","vol":"24","page":496},{"text":"وقال مجاهد: هو التسبيح باللسان في أدبار الصلوات المكتوبات، ورواه عن ابن عباس - ﵁ - (١).\nوقال ابن زيد: هي النوافلُ أدبارُ المكتوبات (٢)، وأما أدبار النجوم فذهاب ضوئها، وذلك إذا طلع الفجرُ الثاني وهو البياض المنشقُ من سواد الليل.\nواختُلف في قوله: ﴿وَأَدْبَارَ السُّجُودِ﴾ فقرأ أبو جعفر، وشيبة، ونافع، والأعمش، وطلحة، والزهري، وابن محيصن، وابن كثير، وحميد، ويحيى بن وثاب، وحمزة: (وإدْبار) بكسر الهمزة، على المصدر، وقرأ الباقون: ﴿وَأَدْبَارَ﴾ بفتح الهمزة وهي جمع دُبُر (٣)، وهي قراءة على وابن عباس - ﵄ - (٤) واختيار أبي عبيد وأبي حاتم، والأول مصدرٌ من قولك: أدبرت الصلاة إدبارًا، إذا مضت، ولا\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١٠، \"معالم التنزيل\" للبغوي ٧/ ٣٦٦، \"الدر المنثور\" للسيوطي ٧/ ٦١١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٠٣.\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦، \"الدر المنثور\" للسيوطي ٦/ ١٣٠.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٨٠، \"جامع البيان\" للطبري ٢٦/ ١٨٢ - ١٨٣، \"معاني القرآن\" للزجاج ٥/ ٤٩، \"إعراب القرآن\" للنحاس ٤/ ٢٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦.\n(٤) وقع في هامش اللوحة (ب) ما يلي: وفي نسخة ذكرت قراءة علي وابن عباس بعد ذكر قراءة الكسر، وهو الصحيح، ويؤيده أنَّ ابن عطية ذكر ابن عباس مع قراءة الكسر، فلعل الخطأ في تفسير الثعلبي من النساخ ... لمحرره.","vol":"24","page":497},{"text":"خلاف في آخر ﴿وَالطُّورِ﴾: ﴿وَإِدْبَارَ النُّجُومِ﴾ (١) أنَّه بالكسر، مصدر (٢).\nوقال بعض العلماء في قوله -﷿-: ﴿قَبْلَ طُلُوعِ الشَّمْسِ﴾ هي ركعتا الفجر، ﴿وَقَبْلَ الْغُرُوبِ﴾ الركعتان قبل المغرب (٣).\nوروى عمارة بن زاذان (٤)، عن ثمامة بن عبد الله بن أنس بن مالك: كان ذوو الألباب من أصحاب محمدٍ - ﷺ - يصلون الركعتين قبل المغرب (٥).\nوروى شعبة (٦)، عن يزيد بن خمير (٧)، عن خالد بن معدان (٨)، عن رغبان مولى حبيب بن مسلمة (٩) قال: رأيت أصحاب محمَّد - ﷺ -\n_________\n(١) الطور: ٤٩.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٣٣.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤.\n(٤) وقع في هامش اللوحة (أ) ما يلي: عمارة بن زاذان الصيدلاني أبو سلمة البَصْرِيّ صدوق من السابعة، وكان كثير الخطأ ... \"تقريب التهذيب\" لابن حجر (٤٠٩).\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥.\n(٦) ابن الحجاج، ثقة حافظ متقن.\n(٧) يزيد بن خمير بن يزيد الرحبي الهمداني، أبو عمر الحمصي، صدوق، قال شعبة: ثقة، قال أَحْمد: صالح الحديث وقال يحيى بن معين: ثقة، وقال أبو حاتم: صالح الحديث صدوق، وذكره ابن حبان في \"الثِّقات\".\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٥٨، \"الثِّقات\" لابن حبان ١/ ١٥٦، \"تهذيب الكمال\" للمزي ٣٢/ ١١٦، \"تقريب التهذيب\" لابن حجر (٦٠٠).\n(٨) ابن أبي كرب الكلاعي الحمصي، أبو عبد الله، ثقة عابد يرسل كثيرًا.\n(٩) رغبان مولى حبيب بن مسلمة الفهري القُرشيّ، روى عنه خالد بن معدان، وذكره =","vol":"24","page":498},{"text":"يهبون إليهما كما يهبون إِلَى المكتوبة -يعني: الركعتين قبل المغرب (١).\nوقال قتادة: ما أدركت أحدًا يصلي الركعتين قبل المغرب إلَّا أنسًا وأبا برزة الأسلمي (٢) - ﵄ - (٣) (٤).\n\n<span data-type=\"title\" id=toc-5081>٤١ </span>- قوله ﷿: ﴿وَاسْتَمِعْ﴾ أي: اسمع يَا محمَّد صيحةَ القيامة.\n﴿يَوْمَ يُنَادِ الْمُنَادِ﴾ إسرافيل ﵇، وهي النفخة الثَّانية: يَا أيتها العظام البالية، والأوصال المتقطعة واللحوم المتمزقة والشعورُ المتفرقة، إنَّ الله يأمركم (٥) أن تجتمعن لفصل القضاء (٦).\n_________\n= ابن حبان في \"الثِّقات\".\nانظر: \"التاريخ الكبير\" للبخاري ٣/ ٣٣٩ \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٢١، \"الثِّقات\" لابن حبان ٤/ ٢٤٣.\n(١) الحكم على الإسناد:\nفيه رغبان، لم يوثقه غير ابن حبان.\nالتخريج:\nأورده البخاري في \"التاريخ الكبير\" ٣/ ٣٣٩، وابن حبان في \"الثِّقات\" ٤/ ٢٤٣.\n(٢) وقع في هامش اللوحة (أ) ما يلي: أبو برزة الأسلمي نضلة بن عبيد على الصحيح، وقيل: نضلة بن عابد. وقيل: ابن عبد الله تُوفِّي سنة ستين ... تجريد.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥.\n(٤) أورد الناسخ في (ح) أحاديث أخرى غير المذكورة هنا.\n(٥) في (ح): يَأمركن.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٦/ ١٨٣ من طريق سعيد بن بشر عن قتادة، عن كعب - ﵁ -، والبغوي في \"معالم التنزيل\" ٧/ ٣٦٦ ونسبه إِلَى مقاتل، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٧، والسيوطي في \"الدر المنثور\" ٦/ ١٣١، وفي \"مفحمات الأقران\" (ص ١٤٣).","vol":"24","page":499},{"text":"﴿مِنْ مَكَانٍ قَرِيبٍ﴾ قيل: صخرة بيت المقدس، وهي وسط الأرض، وأقرب إِلَى السماء بثمانية عشر ميلًا (١).\nوقيل: من تحت أقدامهم (٢).\nوأثبت ابن محيصن، وابن كثير ويعقوب الياءَ من ﴿المنادي﴾ في الحالين على الأصل (٣)، وأثبتها شيبة، ونافع، وأبو جعفر، وأبو عمرو، وابنُ أبي إسحاق في الوصلِ لا غير (٤) وحذفها الباقون في الحالين (٥) (٦).\n\n<span data-type=\"title\" id=toc-5082>٤٢ </span>- ﴿يَوْمَ يَسْمَعُونَ الصَّيْحَةَ﴾ وهي النفخة الآخرة.\n﴿بِالْحَقِّ﴾ أي: بالبعث الذي لا شك فيه ولا باطل يشوبُه (٧) (٨).\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ٥٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١٠، \"إعراب القرآن\" للنحاس ٤/ ٢٣٣، \"النكت والعيون\" للماوردي ٥/ ٣٥٨، \"الجامع لأحكام القرآن\" ١٧/ ٢٧، \"الدر المنثور\" للسيوطي ٦/ ١٣٢.\n(٢) لم أجده.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٠٧)، \"التذكرة\" لابن غلبون ٢/ ٥٦٣، \"التيسير\" للداني (ص ١٦٤)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧.\n(٤) السابق.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٠٧)، \"التذكرة\" لابن غلبون ٢/ ٥٦٣، \"التيسير\" للداني (ص ١٦٤).\n(٦) وقع في هامش اللوحة (أ) ما يلي: ووقف على ﴿يُنَادِ﴾ بثبوت الياء ابن كثير بخلفه ويعقوب على الأصل، ووقف الباقون بحذفها للرسم، وتقدم في الوقف على المرسوم. \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٤٩٠.\n(٧) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٥٨.\n(٨) الجملة ليست في (ح).","vol":"24","page":500},{"text":"﴿ذَلِكَ يَوْمُ الْخُرُوجِ﴾ من القبور (١).\n\n<span data-type=\"title\" id=toc-5083>٤٣ </span>- ﴿إِنَّا نَحْنُ نُحْيِي﴾ الأموات.\n﴿وَنُمِيتُ﴾ الأحياء.\n﴿وَإِلَيْنَا الْمَصِيرُ﴾ المرجع يوم القيامة.\n\n<span data-type=\"title\" id=toc-5084>٤٤ </span>- ﴿يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا﴾\nجمع سريع، وهو نصبٌ على الحالِ، مجازُه فيخرجون مسرعين إِلَى المحشر (٢).\n﴿ذَلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ﴾ هين، قرأ الأَعمش، ويحيى، وعاصمُ، وحمزةُ، والكسائي، وأبو عمرو، والجحدري: ﴿تَشَقَّقُ﴾ خفيفة الشين على طرح التاء، واختاره أبو عبيد (٣) وقرأ الباقون: ﴿تَشَقَّقُ﴾ بتشديد الشين على الإدغام، واختاره أبو حاتم (٤).\n\n<span data-type=\"title\" id=toc-5085>٤٥ </span>- ﴿نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ﴾ في البعث (٥).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١٠، \"إعراب القرآن\" للنحاس ٤/ ٢٣٤، \"النكت والعيون\" للماوردي ٥/ ٣٥٨، \"معالم التنزيل\" للبغوي ٧/ ٣٦٦.\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٤، \"إعراب القرآن\" للنحاس ٤/ ٢٣٤.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٠٨)، \"التيسير\" للداني (ص ١٣٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٣٤، \"إتحاف فضلاء البشر\" للدمياطي (٤٩٠/ ٢).\n(٤) السابق.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٤.","vol":"24","page":501},{"text":"وقيل: في تكذيبهم إياك (١).\n﴿وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ﴾ بمسلَّط قهارٍ يجبرهم على الإِسلام (٢) - نسخت بآية القتال - إنما بُعثتَ مذكرًا (٣).\nقال ثعلب: قد جاءت أحرف فعَّال بمعنى مُفعل وهي شاذة، جبَّار بمعنى مُجبر، ودَرَّاك بمعنى مُدرِك، وسرَّاع بمعنى مُسرع، وبكَّاء بمعنى مُبكٍ وعدَّاءٌ بمعنى مُعدٍ (٤) وقد قرئ: (وما أهديكم إلَّا سبيل الرشَّاد) (٥) بتشديد الشين بمعنى المرشد وهو موسى ﵇. وقيل: هو الله عز شأنه (٦).\nوكذلك قرئ (أما السفينة فكانت لمسَّاكين) (٧) يعني ممسكين (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٤، \"النكت والعيون\" للماوردي ٥/ ٣٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨.\n(٢) انظر: \"غريب القرآن\" لليزيدي (ص ٣٤٦)، \"جامع البيان\" للطبري ٢٦/ ١٨٥، \"إعراب القرآن\" للنحاس ٤/ ٢٣٤، \"النكت والعيون\" للماوردي ٥/ ٣٥٩، \"معالم التنزيل\" للبغوي ٧/ ٣٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨.\n(٣) انظر: \"الناسخ والمنسوخ\" للمقرئ (ص ١٦٧)، \"الناسخ والمنسوخ\" لابن حزم (ص ٥٧)، \"المصفى بأكف أهل الرسوخ\" لابن الجوزي (ص ٤٩)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨، \"ناسخ القرآن العزيز ومنسوخه\" لابن البارزي (ص ٥١).\n(٤) لم أجده.\n(٥) غافر: ٢٩.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨.\n(٧) الكهف: ٧٩.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨.","vol":"24","page":502},{"text":"[٢٨٣٣] وسمعت أَبا منصور الحمشاذي (١) يقول: سمعتُ أَبا حامد الخَارْزَنْجي (٢) يقول: تقول العربُ سيف سقَّاط بمعنى مُسقِط (٣) وقال بعضهم: الجبارُ من قولهم جبرته على الأمر بمعنى أجبرته، وهي لغة كِنانة. هما لغتان (٤).\nوقال الفراء: وُضع الجبارُ موضع السلطان من الجبرية قال: وأنشدني المفضل بن سلمة الضبي:\nويوم الحزن إذ حشدت معَدٌّ ... وكان النَّاسُ إلَّا نَحْنُ دينًا\nعصينا عزمةَ الجبار حتَّى ... صَبَحنا الحربَ ألفًا مُعْلِمينا (٥)\nأراد بالجبار المنذرَ بن النُّعمان لولايته (٦).\n_________\n(١) محمَّد بن عبد الله بن محمَّد بن حمشاذ النَّيْسَابُورِيّ قال عنه السبكي: الإمام علمًا ودينًا.\n(٢) أَحْمد بن محمَّد اللغوي، إمام أهل الأدب، بخراسان، ولم يذكر بجرح أو تعديل.\n(٣) [٢٨٣٣] انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨.\n(٤) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٥، \"إعراب القرآن\" للنحاس ٤/ ٢٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨.\n(٥) لم أجد البيتين في \"المفضليات\" للضبي، وانظر: \"معاني القرآن\" للفراء ٣/ ٨١، \"جامع البيان\" للطبري ٢٦/ ١٨٤.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٨١، \"جامع البيان\" للطبري ٢٦/ ١٨٥، \"إعراب القرآن\" للنحاس ٤/ ٢٣٤.","vol":"24","page":503},{"text":"﴿فَذَكِّرْ﴾ يا محمَّد (١).\n﴿بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ﴾ قال ابن عباس - ﵄ - قالوا: يا رسول الله: لو خوفتنا، فنزلت: ﴿بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ﴾ (٢).\n(قيل: وعيدي ما أعددتُه لمن عصاني من العذاب (٣).\nوأثبت الياء يعقوبُ في الحالين (٤). وورشٌ في الوصل (٥)، وحذَفَ الباقون) (٦) \" (٧).\n* * *\n_________\n(١) من أول آية ٤٣ إِلَى هنا ليس في (ح) والتفسير اختلف تمامًا.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٦/ ١٨٥، عن ابن عباس ﵄، وأورده البَغَوِيّ في \"معالم التنزيل\" ٧/ ٣٦٧، والماوردي في \"النكت والعيون\" ٥/ ٣٥٩، والسيوطي في \"الدر المنثور\" ٦/ ١٣٢ وعزاه للطبري.\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٥، \"النكت والعيون\" للماوردي ٥/ ٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨.\n(٤) انظر: \"التذكرة\" لابن غلبون ٢/ ٥٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٦.\n(٥) انظر: \"التذكرة\" لابن غلبون ٢/ ٥٦٣، \"التيسير\" للداني (ص ١٦٤)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٦.\n(٦) انظر: \"التذكرة\" لابن غلبون ٢/ ٥٦٣، \"التيسير\" للداني (ص ١٦٤)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٦.\n(٧) ليس في (ح).","vol":"24","page":504},{"text":"<span data-type=\"title\" id=toc-5086>٥١ - سُورَة الذاريات</span>","vol":"24","page":505},{"text":"سورة الذاريات\nمكية (١) وهي ستون آية ليس فيها اختلاف، وعدد كلامها ثلاثمائة وستون كلمة، وعدد حروفها ألفٌ ومائتان وسبعةٌ وثمانون حرفًا (٢).\n[٢٨٣٤] أخبرني باقل بن راقم بن أَحْمد بن عبد الجبار البابي (٣) بقراءتي عليه، قال: حَدَّثني عبد الله بن محمَّد بن محمَّد البلخي (٤)، قال: حَدَّثني عمرو بن محمَّد (٥)، قال: حدثنا أسباط بن اليسع (٦)، قال: حدثنا يحيى بن عبد الله السلمي (٧)، قال: حدثنا نوح بن أبي\n_________\n(١) انظر: \"فضائل القرآن\" لابن الضُّرَيس (ص ٣٣)، \"الناسخ والمنسوخ\" للنحاس ٣/ ٢٠، \"الناسخ والمنسوخ\" لابن سلامة (ص ١٦٨)، \"معالم التنزيل\" للبغوي ٧/ ٣٧١، \"دلائل النبوة\" للبيهقي ٧/ ١٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩، \"الدر المنثور\" للسيوطي ٦/ ١٣٣.\n(٢) انظر: \"البيان\" للداني (ص ٢٣٢)، \"جامع البيان\" للطبري ٢٦/ ٢٣٩، \"لباب التأويل\" للخازن ٦/ ٢٠٠، \"القول الوجيز\" للمخللاتي (٢٩٨).\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) عمرو بن محمَّد بن محمَّد الكرباسي، لم أجده.\n(٦) أسباط بن اليسع بن أنس بن معمر الذُّهليّ، أبو طاهر البَصْرِيّ، نزيل بخاري، قال ابن حجر مقبول، قيل: مات سنة (٢٦٣ هـ).\nانظر: \"تهذيب التهذيب\" لابن حجر ١/ ١٩٧، \"تقريب التهذيب\" لابن حجر (٩٨).\n(٧) يحيى بن عبد الله بن زياد السلمي، البلخي، نزيل مَرْو، لقبه خاقان، ثقة. انظر: \"تهذيب التهذيب\" لابن حجر ٦/ ١٤٩، \"تقريب التهذيب\" لابن حجر (٥٩٢).","vol":"24","page":507},{"text":"مريم <span data-type=\"title\" id=toc-5087>(١)</span>، عن علي بن زيد (٢)، عن زر بن حبيش (٣)، عن أُبي - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة ﴿والذاريات﴾ أعطي من الأجر عشر حسنات بعدد كل ريح هبت أو جرت في الدنيا إِلَى يوم القيامة\" (٤).\n\n١ - قوله ﷿: ﴿وَالذَّارِيَاتِ ذَرْوًا (١)﴾\nيعني: الرياح التي تذروا التُّراب، يقال ذرتِ الريحُ التُّرابَ، تذروه ذَروا، واذرَته تُذريه تذريةً وإذراءً (٥).\n[٢٨٣٥] أخبرنا ابن فنجويه (٦)، قال: أخبرنا ابن ماجه (٧) قال: حدثنا الحسن بنُ أَيُّوب (٨) قال: حدثنا عبد الله بن الحكم بن أبي\n_________\n(١) أبو عصمة المروزي، القُرشيّ كذبوه في الحديث، وقال ابن المبارك: كان يضع.\n(٢) ابن جدعان التيمي، ضعيف.\n(٣) ثقة جليل.\n(٤) [٢٨٣٤] الحكم على الإسناد:\nالحديث موضوع فيه نوح بن أبي مريم، قال ابن المبارك: كان يضع.\nالتخريج:\nتقدم تخريجه في أول سورة الحجرات.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٥، \"معاني القرآن\" للزجاج ٥/ ٥١، \"معالم التنزيل\" للبغوي ٧/ ٣٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠، \"لسان العرب\" لابن منظور ١٤/ ٢٨٢ (ذرا).\n(٦) ثقة صدوق كثير الرواية للمناكير.\n(٧) أَحْمد بن الحسن بن يزيد بن ماجه، لم يذكر بجرح أو تعديل.\n(٨) القزويني، قال أبو حاتم: صدوق.","vol":"24","page":508},{"text":"زياد (١)، قال: حدثنا سيَّار بن حاتم (٢)، قال: حدثنا أَيُّوب بن خُوْط (٣)، قال: حدثنا عثمان الأعرج (٤)، قال: بَلغنا أنَّ مساكن الرياح تحت أجنحة الكروبيين (٥) حملة العرش فتهيج من ثمَّ فتقع بعجلة الشَّمس، ثم تهيج من عجلة الشَّمس، فتقع برؤوس الجبال، ثم تهيج من رؤوس الجبال فتقع في البر، فأما الشمال (٦) فإنَّها تمر بجنة عدن فتأخذ مِن عَرف طيبها فتمر على أرواح الصِدِّيقين ثم تأخذ حدها من كرسي بنات نعش (٧) إِلَى مغرب الشَّمس، وتأتي الدَّبور (٨) فتأخذ حدَّها من مغرب الشَّمس إِلَى مطلع سهيل، وتأتي\n_________\n(١) أبو عبد الرحمن الكُوفيّ الدهقان، صدوق.\n(٢) العنزي، أبو سلمة البَصْرِيّ، صدوق له أوهام.\n(٣) أَيُّوب بن خوط البَصْرِيّ، أبو أمية، قال البخاري: تركه ابن المبارك ويقال: الحبطي وقال ابن حجر: متروك.\nانظر: \"التاريخ الكبير\" للبخاري ١/ ٤١٤، \"تهذيب التهذيب\" لابن حجر ١/ ٣١٢، \"تقريب التهذيب\" لابن حجر (١١٨).\n(٤) عثمان بن عبد الله بن موهب التيمي، الأعرج، ثقة.\n(٥) الكرب: القرب، والكروبيون: سادة الملائكة، وهم أقرب الملائكة إِلَى حملة العرش. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٦١ (كرب)، \"لسان العرب\" لابن منظور ١/ ٧١٤ (كرب).\n(٦) الشمال هي الريح التي تهب من ناحية القطب.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٣٦٥ (شمل).\n(٧) بنات نعش: سبعة كواكب: أربعة منها نعش لأنها مربعة، وثلاثة بناتُ نعش، وقيل: شبهت بحملة النعش في تربيعها.\n\"لسان العرب\" لابن منظور ٦/ ٣٥٥ (نعش).\n(٨) الدَّبور بالفتح: ريح تأتي من دبر الكعبة مما يذهب نحو المشرق، وقيل: هي التي =","vol":"24","page":509},{"text":"الجنوب (١) فتأخذ حدها من مطلع سهيل إِلَى مطلع الشَّمس وتأتي الصبا <span data-type=\"title\" id=toc-5088>(٢) </span>فتأخذ حدها من مطلع الشَّمس إِلَى كرسي بنات نعش فلا تدخل هذِه في حدِّ هذِه ولا هذِه في حدِّ هذِه <span data-type=\"title\" id=toc-5089>(٣)</span>.\n\n٢ - ﴿فَالْحَامِلَاتِ وِقْرًا (٢)﴾\nالسحاب يحمل الماء كما يحمل ذوات الأربع الوِقْر (٤) (٥).\n\n٣ - ﴿فَالْجَارِيَاتِ يُسْرًا (٣)﴾ أي: السفن (٦).\n_________\n= تأتي من خلفك إذا وقفت في القبلة.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٢٧١ (دبر).\n(١) الجنوب: ريح تخالف الشمال تأتي عن يمين القبلة، وقال ابن الأعرابي: مهب الجنوب من مطلع سهيل إِلَى مطلع الثريا.\nانظر: \"لسان العرب\" لابن منظور ١/ ٢٨١ (جنب).\n(٢) الصَّبا: ريح معروفة تقابل الدبور، وقيل: مهب الصبا من مطلع الثريا إِلَى بنات نعش.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٤٥١ (صبا).\n(٣) [٢٨٣٥] الحكم على الإسناد:\nضعيف جدًّا، فيه أَيُّوب بن خوط متروك.\nالتخريج:\nلم أجده عند غير المصنف.\n(٤) الوِقر: الثِّقَل.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٢٨٩.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٨٢، \"جامع البيان\" للطبري ٢٦/ ١٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٨٢، \"جامع البيان\" للطبري ٢٦/ ١٨٧، \"النكت والعيون\" للماوردي ٥/ ٣٦١، \"معالم التنزيل\" للبغوي ٧/ ٣٧١.","vol":"24","page":510},{"text":"<span data-type=\"title\" id=toc-5090>٤ </span>- ﴿فَالْمُقَسِّمَاتِ أَمْرًا (٤)﴾\n[٢٨٣٦] أخبرني الحسين بن محمَّد بن الحسين (١)، قال: حدثنا أَحْمد بن جعفر بن حمدان (٢)، قال: حدثنا إبراهيم بن الحسين بن دَيْزيل (٣)، قال: حدثنا مالك بن إسماعيل (٤)، قال: حدثنا إسرائيل (٥)، عن الحارث (٦)، عن علي - ﵁ - ﴿وَالذَّارِيَاتِ ذَرْوً (١)﴾ قال: الرياح، ﴿فَالْحَامِلَاتِ وِقْرًا (٢)﴾ قال: السحاب، ﴿فَالْجَارِيَاتِ يُسْرًا (٣)﴾ قال: السُّفن، ﴿فَالْمُقَسِّمَاتِ أَمْرًا (٤)﴾ قال: الملائكة تأتي بأمر مختلف، جبريل ﵇ بالغلظة، وميكائيل ﵇ صاحبُ الرحمة، ومَلَك الموت ﵇ يأتي بالموت (٧).\nوقال الفراء: تأتي بأمر مختلف من الخصب والجدب والمطر\n_________\n(١) ابن فنجويه ثقة كثير الرواية للمناكير.\n(٢) القطيعي، ثقة.\n(٣) أبو إسحاق الكسائي، حافظ ثقة.\n(٤) أبو غسان الكُوفيّ، ثقة متقن صحيح الكتاب.\n(٥) إسرائيل بن يونس بن أبي إسحاق السبيعي الهمداني أبو يوسف الكُوفيّ، ثقة.\n(٦) الحارث بن عبد الله الأعور، كذبه الشعبي في رأيه، ورمي بالرفض. .\n(٧) [٢٨٣٦] الحكم على الإسناد:\nفيه الحارث بن عبد الله الأعور، كذبه الشعبي.\nالتخريج:\nينظر: \"معاني القرآن\" للفراء ٣/ ٨٢، \"النكت والعيون\" للماوردي ٥/ ٣٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩، \"مدارك التنزيل\" للنسفي ٤/ ١٨٢، \"البحر المحيط\" لأبي حيان ٨/ ١٣٢، ونسبه لمجاهد، \"الفتوحات الإلهية\" للجمل ٤/ ٢٠١.","vol":"24","page":511},{"text":"والموت والحوادث وهي مجرورة على القسم (١).\nوأدغم أبو عمرو، وحمزة، ويحيى، والأعمش ﴿وَالذَّارِيَاتِ ذَرْوًا﴾ وأظهر الباقون (٢).\nوالجواب:\n\n<span data-type=\"title\" id=toc-5091>٥ </span>- قوله ﷿: ﴿إِنَّمَا تُوعَدُونَ﴾\nأي: الذي توعدونه من الخير والشَّرِّ والثواب والعقاب (٣).\n﴿لَصَادِقٌ﴾ لا كذب فيه.\n\n<span data-type=\"title\" id=toc-5092>٦ </span>- قوله ﷿: ﴿وَإِنَّ الدِّينَ﴾ الجزاءُ والحساب.\n﴿لَوَاقِعٌ﴾ لنازلٌ كائنٌ بكم (٤) ابتدأ قسمًا آخر فقال:\n\n<span data-type=\"title\" id=toc-5093>٧ </span>- ﴿وَالسَّمَاءِ ذَاتِ الْحُبُكِ (٧)﴾\nقال ابن عباس - ﵄ - وقتادة والربيع: ذات الخَلْق الحسن المستوي. (٥)\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠.\n(٢) انظر: \"التذكرة\" لابن غلبون ٢/ ٥٦٤، \"العنوان\" لابن خلف (ص ١٨٠)، \"النشر في القراءات العشر) لابن الجزري ١/ ٣٠٠، \"البدور الزاهرة\" للنشار (ص ٣٠٤).\n(٣) \"معاني القرآن\" للزجاج ٥/ ٥١، \"إعراب القرآن\" للنحاس ٤/ ٢٣٦، \"النكت والعيون\" للماوردي ٥/ ٣٦٢، \"معالم التنزيل\" للبغوي ٧/ ٣٧١، \"الكشاف\" للزمخشري ٤/ ٣٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠.\n(٤) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٨، \"النكت والعيون\" للماوردي ٥/ ٣٦٢، \"معالم التنزيل\" للبغوي ٧/ ٣٧١.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٩ - ١٩٠، \"النكت والعيون\" للماوردي ٥/ ٣٦٢، \"معالم التنزيل\" للبغوي ٧/ ٣٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٠٩.","vol":"24","page":512},{"text":"وإليه ذهب عكرمة قال (١): ألم تر إِلَى النساج إذا نسج الثوبَ فأجاد نسجَه، قيل: ما أحسن حُبُكَه (٢). وقال سعيد بن جبير: ذات الزينة (٣). وقال الحسن: (حبكها النجوم) (٤).\nوقال مجاهد: المتقن البنيان (٥).\nوقال الضحاك: ذات الطرائق، يقال: لما تراه من الطرائق في الماء والرمل إذا أصابته الريح حبك، وحبكها مثل حبك الماء (٦)، وقيل: حبك الدرع الحديد، وحبكَ الشعر الجعد (٧)، ولكنها تبعد من العباد فلا يرونها، ومنه حبكت الكتاب، والحُبُك جمع حباك وحبيكة (٨).\n_________\n(١) من أول السورة إِلَى هنا في (ح) مختصرة جدًّا.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧١، \"الجامع لأحكام القرآن\" ١٧/ ٣١.\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٩، \"النكت والعيون\" للماوردي ٥/ ٣٦٢، \"معالم التنزيل\" للبغوي ٧/ ٣٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣١.\n(٤) في (ح): (حبكت بالنجوم) وهكذا في أكثر كتب التفسير.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٩، \"النكت والعيون\" للماوردي ٥/ ٣٦٢، \"معالم التنزيل\" للبغوي ٧/ ٣٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٠٩.\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١٩٠، \"النكت والعيون\" للماوردي ٥/ ٣٦٢، \"معالم التنزيل\" للبغوي ٧/ ٣٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣١.\n(٧) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٢، \"لسان العرب\" لابن منظور ١٠/ ٤٠٨ (حبك).\n(٨) انظر: \"معاني القرآن\" للكسائي (٢٣٧)، \"معاني القرآن\" للزجاج ٥/ ٥٢، \"إعراب القرآن\" للنحاس ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٧/ ٣٧٢، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٣٢، \"الجامع لأحكام القرآن\" ١٧/ ٣٢.","vol":"24","page":513},{"text":"قال الراجز:\nكأنما جلَّلها (١) الحوَّاكُ\nطِنْفِسَةً في وَشْيِها حِبَاكُ (٢)\n(وقال زهير:\nحتَّى استعانت بماء لا رشاء له (٣) ... من الأباطِحِ في حافاته البُرَكُ\nمُكَلَّلٌ بأصول النبت تَنْسِجُهُ ... ريح خَرِيقٌ لِضاحي مائه حُبُكُ (٤» (٥)\n_________\n(١) في (ت): كأنها حبالها، والتصويب: من كتب التفسير.\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٨٩، \"النكت والعيون\" للماوردي ٥/ ٣٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٢، \"فتح القدير\" للشوكاني ٥/ ٨٣. والراجز هنا يصف ظهر أتان من حمر الوحش بأن فيه وشيًا وخطوطًا وطرائق، فكأن حائكًا ألبسها طنفسة موشاة فيها خطوط مستقيمة ذات ألوان. جلَّلها: جلَّ الدابة الذي تُلْبسه لتصان به. الحواك: الحائك، طنفسة: الوسادة فوق الرحل. انظر: \"لسان العرب\" لابن منظور ٦/ ١٢٧ (طنفس)، ١٠/ ٣٦١ (حال)، ١١/ ١١٩ (جلل).\n(٣) في (ت): لها. انظر: \"الديوان\" (ص ١٤٣).\n(٤) انظر: \"شرح الديوان\" (ص ١٤٣)، وفيه: بأصول النجم، \"الكشاف\" للزمخشري ٤/ ٣٩٥، وفيه: بأصول النجم، \"لسان العرب\" لابن منظور ١٠/ ٤٠٨، وفيه: بعميم النبت. وهنا يصف زهير قطاة فرت من صقر حتَّى استغاثت بنجل يجري على وجه الأرض.\nوالبُرك: طير بيض صغار، النجم: النبت، ريح خريق: أي هبت هبوبًا شديدًا، لضاحي مائه حبك: أي: ما برز للشمس من الماء تشكل بفعل الريح طرائقًا.\n(٥) ساقط من (ح).","vol":"24","page":514},{"text":"ومنه الحديثُ في صفة الدجال: \"رأسه حُبُك حُبُكٌ\" (١) يعني: الجعُودة.\nوقيل: واحدُها حباك، مثل: مثال ومُثُل.\nوقيل: حبيكة، مثل: طريقه وطرق (٢) (٣).\nوقال ابن زيد: ذات الشدة، وقرأ قوله تعالى: ﴿وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (١٢)﴾ (٤) والمحبوك: الشديد الخَلق (٥) (٦).\nقال امرؤ القيس:\nقد غَدا يَحْمِلُني في أنفِه ... لاحِقُ الإِطْلَيْنِ مَحبُوك مُمَر (٧) (٨)\n_________\n(١) أخرجه الإِمام أَحْمد في \"مسنده\" ٥/ ٣٧٢ (٢٣١٥٩) من طريق أبي قلابة، عن هشام بن عامر - ﵁ -.\n(٢) \"معاني القرآن\" للزجاج ٥/ ٥٢، \"الكشاف\" للزمخشري ٤/ ٣٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٢، \"لسان العرب\" لابن منظور ١٠/ ٤٠٨.\n(٣) القولان ليسا في (ح).\n(٤) النبأ: ١٢، وانظر: \"جامع البيان\" للطبري ٢٦/ ١٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٢.\n(٥) \"الجامع لأحكام القرآن\" ١٧/ ٣٢، \"لسان العرب\" لابن منظور ١٠/ ٤٠٨ (حبك).\n(٦) ليس في (ح).\n(٧) انظر: \"شرح الديوان\" (ص ١٠٨)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٢، \"البحر المحيط\" لأبي حيان ٨/ ١٣١، \"فتح القدير\" للشوكاني ٥/ ٨٣.\nالإطل والأيطل: منقطع الأضلاع من الحجبة.\nانظر: \"لسان العرب\" لابن منظور ١١/ ١٨ (أطل).\n(٨) ليس في (ح).","vol":"24","page":515},{"text":"وقال عبد الله بن عمر - ﵄ -: هي السماء السابعة (١).\n\n<span data-type=\"title\" id=toc-5094>٨ </span>- قوله ﷿: ﴿إِنَّكُمْ﴾ يَا أهل مكة.\n﴿لَفِي قَوْلٍ مُخْتَلِفٍ﴾ في القرآن ومحمَّد فمن مصدق ومكذب ومقر ومنكر (٢).\nوقيل: نزلت في المقتسمين (٣) وقيل: في قولهم هو ساحر بل شاعر بل افتراه بل هو مجنون بل هو كاهن بل هو أساطير الأولين (٤) (٥).\n\n<span data-type=\"title\" id=toc-5095>٩ </span>- ﴿يُؤْفَكُ﴾ يصرف (٦).\n﴿عَنْهُ﴾ عن الإيمان بالقرآن ومحمَّد -ﷺ- (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٩١، \"النكت والعيون\" للماوردي ٥/ ٣٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٠٩.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٨٢ - ٨٣، \"جامع البيان\" للطبري ٢٦/ ١٩١، \"النكت والعيون\" للماوردي ٥/ ٣٦٣، \"معالم التنزيل\" للبغوي ٧/ ٣٧٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٣.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٦/ ١٩١، \"النكت والعيون\" للماوردي ٥/ ٣٦٣، \"الوسيط\" للواحدي ٤/ ١٧٤، \"معالم التنزيل\" للبغوي ١١/ ٣٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٣.\n(٥) القول ليس في (ح).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٨٣، \"جامع البيان\" للطبري ٢٦/ ١٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٣.\n(٧) انظر: \"جامع البيان\" للطبري ٢٦/ ١٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٣، \"إرشاد العقل السليم\" لأبي السعود ٨/ ١٣٧.","vol":"24","page":516},{"text":"﴿مَنْ أُفِكَ﴾ صرف، فيُحْرَمه، ويَكفرُ به (١) (٢).\nوقيل: يُصرف عن هذا القول، أي: من أجله وسببه وعن الإيمان به من صرف، وذلك أنَّهم كانوا يتلقون الرَّجل إذا أراد الإيمان، فيقولون له: إنه ساحر وكاذب وكاهن ومجنون فيَصْرِفونه عن الإيمان (٣) قال مجاهد: وقد يكون (عن) بمعنى من أَجل (٤).\nأنشد القتيبيُّ (٥):\nعن ذات أوْليةٍ أساود ريها ... وكان لون الملح فوقَ شفارِها (٦)\nأي: من أَجل ناقةٍ ذات أولية.\n\n<span data-type=\"title\" id=toc-5096>١٠ </span>- قوله ﷿: ﴿قُتِلَ الْخَرَّاصُونَ (١٠)﴾ أي: لعن الكذابون (٧).\n_________\n(١) ليس في (ح).\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ١٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٣.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٣.\n(٤) لم أجد هذا القول.\n(٥) الشعر للنمر بن تولب.\n(٦) انظر: \"الديوان\" (ص ٥٤)، \"لسان العرب\" لابن منظور ١٥/ ٤١٠ (ولي)، الأولية جمع الولية وهي البرذعة، وهو الحلس الذي يلقى تحت الرحل فقد شبه ما عليها من الشحم وتراكمه بالولايا، وهي البراذع.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ٨٣، \"جامع البيان\" للطبري ٢٦/ ١٩٢، \"النكت والعيون\" للماوردي ٥/ ٣٦٣، \"الوسيط\" للواحدي ٤/ ١٧٤، \"معالم التنزيل\" للبغوي ٧/ ٣٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٣.","vol":"24","page":517},{"text":"وقال ابن عباس - ﵁ -: المرتابون (١). وهم الذين يقتسمون عقاب (٢) مكة وأقسموا القول في النَّبِيّ - ﷺ - ليصرفوا النَّاس عن الإيمان به (٣).\nوقال مجاهد: هم الكهنة الذين يتخرصون على علم الغيب (٤).\n\n<span data-type=\"title\" id=toc-5097>١١ </span>- ﴿الَّذِينَ هُمْ فِي غَمْرَةٍ﴾ أي: في شبهة وغفلة (٥).\n﴿سَاهُونَ﴾ لاهون غافلون.\n\n<span data-type=\"title\" id=toc-5098>١٢ </span>- ﴿يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (١٢)﴾\nأي: متى يومُ الجزاء ويوم القيامة (٦)، استهزاء منهم بذلك وتكذيبًا.\n\n<span data-type=\"title\" id=toc-5099>١٣ </span>- ﴿يَوْمَ هُمْ﴾ أي: يكون هذا الجزاء في يوم هم:\n﴿عَلَى النَّارِ يُفْتَنُونَ﴾ فيه أي: يُعذبون ويحرقون ويُنضجون بالنار كما يفتن الذهب بالنار (٧) ومجاز لفظة ﴿عَلَى﴾ يوم هم موقوفون على\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٩٢، \"إعراب القرآن\" للنحاس ٤/ ٢٣٦، \"النكت والعيون\" للماوردي ٥/ ٣٦٣، \"الجامع لأحكام القرآن\" ١٧/ ٣٣.\n(٢) العقبة: الجبل الطَّويل. انظر: \"لسان العرب\" لابن منظور ١/ ٦٢١ (عقب).\n(٣) في (ح): عن دين الإِسلام.\n(٤) ذكره الطبري ونسبه لابن عباس - ﵁ -.\nانظر: \"جامع البيان\" للطبري ٢٦/ ١٩٢، \"معالم التنزيل\" للبغوي ٧/ ٣٧٢.\n(٥) ذكره الطبري عن ابن عباس وقتادة وسفيان. انظر السابق.\n(٦) في (ح): متى تقوم القيامة.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ٨٣، ذكره الطبري في \"جامع البيان\" ٢٦/ ١٩٣ - ١٩٤ عن مجاهد وعكرمة والضَّحَاك، والماوردي في \"النكت والعيون\" ٥/ ٣٦٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٣٤.","vol":"24","page":518},{"text":"النَّار (١). وقيل: ﴿عَلَى﴾ بمعنى الباء، تقديره يوم هم بالنار يمتنون (٢) (٣)، وتقول لهم الخزنة:\n\n<span data-type=\"title\" id=toc-5100>١٤ </span>- ﴿ذُوقُوا فِتْنَتَكُمْ﴾ عذابكم (٤) (٥).\n﴿هَذَا﴾ ولم يقل هذه؛ لأنَّ الفتنة هاهنا بمعنى العذاب، فردَّ الإشارة إِلَى المعنى.\n﴿الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ﴾ (في الدنيا (٦).\n\n<span data-type=\"title\" id=toc-5101>١٥ </span>- قوله ﷿: ﴿إِنَّ الْمُتَّقِينَ﴾ الذين يتقون الشِّرك.\n﴿فِي جَنَّاتٍ وَعُيُونٍ﴾ بساتين وأنهار.\n\n<span data-type=\"title\" id=toc-5102>١٦ </span>- ﴿آخِذِينَ﴾ نُصِب على الحال (٧» (٨).\n﴿مَا آتَاهُمْ رَبُّهُمْ﴾ من الثواب، وأنواع الكرامات (٩).\n_________\n(١) في (ح): أنَّهم يوقفون على النَّار.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٢.\n(٣) الجملة ليست في (ح).\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٨٣، وذكره الطبري عن قتادة وابن زيد في \"جامع البيان\" ٢٦/ ١٩٥، انظر: \"النكت والعيون\" للماوردي ٥/ ٣٦٤، \"معالم التنزيل\" للبغوي ٧/ ٣٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٥.\n(٥) ليست في (ح).\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١٩٥، \"الجامع لأحكام القرآن\" ١٧/ ٣٥.\n(٧) انظر: \"معاني القرآن\" للزجاج ٥/ ٥٣، \"إعراب القرآن\" للنحاس ٤/ ٢٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٥.\n(٨) ليست في (ح).\n(٩) ذكره الماوردي في \"النكت والعيون\" ٥/ ٣٦٥ عن الضحاك، \"معالم التنزيل\" =","vol":"24","page":519},{"text":"وقال سعيد بن جبير: يعني: آخذين بما أمرهم ربهم عاملين بالفرائض التي أوجبها عليهم (١).\n﴿إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ﴾ أي: قبل دخولهم الجنة (٢) ﴿مُحْسِنِينَ﴾ في الدنيا.\nوقيل: قبل نزول الفرائض، محسنين في أعمالهم (٣).\n\n<span data-type=\"title\" id=toc-5103>١٧ </span>- ﴿كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (١٧)﴾\nاختلف العلماء في حكم ﴿مَا﴾ فجعله بعضهم جحدًا (٤)، وقال: تمام الكلام عند قوله ﴿كَانُوا قَلِيلًا﴾ أي: كانوا قليلًا من النَّاس، ثم ابتدأ فقال: ﴿مِنَ اللَّيْلِ مَا يَهْجَعُونَ﴾\nأي: لا ينامون بالليل بل يقومون يصلون ويتعبدون (٥) (٦) وجعله بعضهم بمعنى الذي، والكلامُ متصل بعضه\n_________\n= للبغوي ٧/ ٣٧٣، \"باهر البرهان\" للغزنوي (١٣٦٧)، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٣٥.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٥.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٥.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٦/ ١٩٦ عن ابن عباس.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٣٦٥، \"الجامع لأحكام القرآن\" ١٧/ ٣٥.\n(٤) أي: لا ينامون بالليل البتة.\nانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٣.\n(٥) ذكره الطبري في \"جامع البيان\" ٢٦/ ١٩٩، عن الضحاك، والماوردي في \"النكت والعيون\" ٥/ ٣٦٥، والبغوي في \"معالم التنزيل\" ٧/ ٣٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٣٦، وابن القيم في \"التبيان\" (ص ١٨٠ - ١٨١).\n(٦) في (ح): بل يقومون للصلاة والعبادة.","vol":"24","page":520},{"text":"ببعض، ومعناه كانوا قليلًا من الليل الذي يهجعون، أي: كانوا قليلًا هجوعهم؛ لأن ما إذا اتصل به الفعلُ صار في تأويل المصدر (١) كقوله: ﴿بِمَا ظَلَمُوا﴾ (٢) أي: بظلمهم، ونصب: ﴿قَلِيلًا﴾ هنا لأنه نعتٌ لما تقدم عليها (٣) (٤) وجعل بعضهم ﴿مَا﴾ صلة، أي: كانوا قليلًا من الليل يهجعون (٥).\nوقال محمَّد بنُ علي بن الحسين: كانوا لا ينامون حتَّى يُصلوا العتمة (٦).\nقال أنس بن مالك - ﵁ -: كانوا يصلون ما بين المغرب والعشاء (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ١٩٧، \"معاني القرآن\" للزجاج ٥/ ٥٣، \"إعراب القرآن\" للنحاس ٤/ ٢٣٩، \"باهر البرهان\" للغزنوي (١٣٦٧)، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٢.\n(٢) النمل: ٥٢.\n(٣) انظر: \"إملاء ما منَّ به الرحمن\" للعكبري (ص ٥٣٩)، \"إعراب القرآن\" في الدين الدرويش ٩/ ٣٠٧.\n(٤) الجملة ليست في (ح).\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ١٩٨، \"معاني القرآن\" للزجاج ٥/ ٥٣، \"إعراب القرآن\" للنحاس ٤/ ٢٣٩، \"النكت والعيون\" للماوردي ٥/ ٣٦٥، \"معالم التنزيل\" للبغوي ٧/ ٣٧٣، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٣٥ ونسبه إِلَى إبراهيم النَّخَعيّ.\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ١٩٦، \"معالم التنزيل\" للبغوي ٧/ ٣٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٧.\n(٧) انظر: \"جامع البيان\" للطبري ٢٦/ ١٩٦، \"معالم التنزيل\" للبغوي ٧/ ٣٧٣، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٢.","vol":"24","page":521},{"text":"وقال ابن عباس - ﵄ - ومطرف: كل ليلة تأتي عليهم إلَّا يصلون فيها لله تعالى، إما من أولها وإما من أوسطها (١).\nوقال الحسن: كانوا لا ينامون من الليل إلَّا أقلَّه، وربما نشطوا فمدُّوا إِلَى السحر (٢).\n\n<span data-type=\"title\" id=toc-5104>١٨ </span>- ﴿وَبِالْأَسْحَارِ﴾\nجمع سحر وهو السدس الآخرُ من الليل (٣) (٤).\n﴿هُمْ يَسْتَغْفِرُونَ﴾ من الذنوب (٥) (٦).\n_________\n(١) \"جامع البيان\" للطبري ٢٦/ ١٩٦ - ١٩٧، \"الوسيط\" للواحدي ٤/ ١٧٥، \"معالم التنزيل\" للبغوي ٧/ ٣٧٣، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١١ - ٢١٢.\n(٢) \"جامع البيان\" للطبري ٢٦/ ١٩٨، \"النكت والعيون\" للماوردي ٥/ ٣٦٥، \"معالم التنزيل\" للبغوي ٧/ ٣٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٦، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٢.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٦/ ٢٠٠، عن ابن زيد.\nوانظر: \"إعراب القرآن\" للنحاس ٤/ ٢٣٩، \"النكت والعيون\" للماوردي ٥/ ٣٦٦.\n(٤) الجملة ليست في (ح).\n(٥) انظر: \"جامع البيان\" للطبري ٢٥/ ٢٠٠، \"النكت والعيون\" للماوردي ٥/ ٣٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٧، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٣، \"الدر المنثور\" للسيوطي ٦/ ١٣٥.\n(٦) وقع في هامش اللوحة (ب) ما نصه:\nوقال الحسن: معناه يدعون في طلب المغفرة، والأسحار مظنة الاستغفار، ويروى أنَّ أبواب الجنة تفتح سحر كل يوم.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ١٧٥.","vol":"24","page":522},{"text":"وعن ابن عمر - ﵄ -: يصلون (١).\nوعن الضحاك: صلاة الفجر (٢).\nوقال الأحنف بن قيس (٣): عرضت عملي على أعمال أهل الجنة، فإذا قومٌ قد باينونا بونًا بعيدًا لا نبلغ أعمالهم، ﴿كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ﴾، وعرضت عملي على عمل أهل النَّار فإذا قومٌ لا خيرَ فيهم، يكذبون بكتاب الله وبرسوله وبالبعث بعد الموت، فوجدنا خيرنا منزلة قومًا ﴿خَلَطُوا عَمَلًا صَالِحًا وَآخَرَ سَيِّئًا﴾ (٤).\nوالهجوع: النوم (٥).\nقال الشَّاعر (٦):\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٠، \"تفسير القرآن\" لابن أبي حاتم ١٠/ ٣٣١١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٧، \"الدر المنثور\" للسيوطي ٦/ ١٣٥.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٨.\n(٣) وقع في هامش اللوحة (ب) ما نصه: الأحنف بن قيس بن معاوية بن حصين التَّمِيمِيّ السعدي أبو بحر، اسمه الضحاك، وقيل: صخر مخضرم، ثقة، قتل سنة سبع وستين، وقيل: اثنتين وسبعين.\nانظر: \"تقريب التهذيب\" لابن حجر (ص ٢٨٨).\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٨، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٢.\n(٥) نسبه الطبري في \"جامع البيان\" ٢٦/ ١٩٩ لابن عباس والضَّحَاك وابن زيد.\nوانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٣، \"الجامع لأحكام القرآن\" ١٧/ ٣٥.\n(٦) هو عمرو بن معدي كرب يتشوق أخته ريحانة بنت معدي كرب وقد كان سباها الصمة ابن بكر. انظر: \"الشعر والشعراء\" لابن قتيبة (ص ٢٣٥).","vol":"24","page":523},{"text":"أمِنْ رَيْحانة الدَّاعي السَّميعُ ... يوَرِّقُني وأصْحابي هُجُوعُ (١) (٢)\n\n<span data-type=\"title\" id=toc-5105>١٩ </span>- ﴿وَفِي أَمْوَالِهِمْ حَقٌّ﴾ فرض فرضوه على أنفسهم (٣).\n﴿لِلسَّائِلِ وَالْمَحْرُومِ﴾ قال ابن عباس - ﵄ - وسعيد بن المسيّب: المسائل الذي يسأل النَّاس، والمحروم: المُحارف (٤) الذي ليس له في الإِسلام سهم (٥).\nوقال قتادة والزهري: المسائل الذي يسألُ النَّاس، والمحروم المتعفف الذي لا يسألُ (٦).\n_________\n(١) انظر: \"الشعر والشعراء\" لابن قتيبة (ص ٢٣٥)، \"العقد الفريد\" لابن عبد ربه ١/ ١٣٠، \"الأغاني\" لأبي الفرج الأصفهاني ١٥/ ٢١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٥.\n(٢) من قول الأحنف بن قيس إِلَى قول الشَّاعر هنا يناسب تفسير قوله تعالى: ﴿كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ﴾ ليس قوله: ﴿وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (١٨)﴾.\n(٣) الجملة ليست في (ح).\n(٤) المُحارَف بفتح الراء.\nانظر: \"غاية النهاية\" لابن الجزري ١/ ٣٧٠، \"لسان العرب\" لابن منظور ٩/ ٤٣.\n(٥) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠١، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١١، \"معالم التنزيل\" للبغوي ٧/ ٣٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٨، \"غاية النهاية\" لابن الجزري ١/ ٣٧٠، \"لسان العرب\" لابن منظور ٩/ ٤٣، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٥.\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٢، \"الوسيط\" للواحدي ٤/ ١٧٥، \"معالم التنزيل\" للبغوي ٧/ ٣٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٨، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٥.","vol":"24","page":524},{"text":"وقال إبراهيم: المحروم هو (١) الذي لا سهم له في الغنيمة (٢) يعني: لا يجوز عليهم سهم من الغنيمة.\nيدل عليه ما روى سفيان (٣) عن (٤) قيس بن مسلم (٥) عن الحسن بن محمَّد (٦) أنَّ رسول الله - ﷺ - بعث سرية (٧) فغنموا فجاء قوم لم يشهدوا الغنيمة فنزلت (٨).\nوقال عكرمة: المحروم الذي لا ينمى له مال (٩).\n_________\n(١) من (ح).\n(٢) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٣، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٣٥ ونسبه إِلَى مجاهد.\n(٣) الثَّوريّ، ثقة حافظ، فقيه، عابد إمام حجة، وكان ربما دلس.\n(٤) في (ت): بن.\n(٥) الجدلي، أبو عمرو الكُوفيّ ثقة، رمي بالإرجاء.\n(٦) الحسن بن محمَّد بن عليّ بن أبي طالب الهاشمي، ثقة فقيه، يقال: إنه أول من تكلم في الإرجاء.\n(٧) السَّرِية: قطعة من الجيش، وهي ما بين خمسة أنفس إِلَى ثلاثمائة، وقيل: هي من الخيل نحو أربعمائة، سميت سرية؛ لأنها تسري ليلًا في خفية لئلا ينذر بهم العدو.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٣٨٣ (سري).\n(٨) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه ابن أبي شيبة في \"مصنفه\" ٦/ ٤٩٧ (٣٣٢١٧)، والطبري في \"جامع البيان\" ٢٦/ ٢٠٢ - ٢٠٣، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١١، وزاد السيوطي في \"الدر المنثور\" ٦/ ١٣٥، عزوه لابن المنذر وابن مروديه.\n(٩) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٣، \"الجامع لأحكام القرآن\" ١٧/ ٣٩.","vol":"24","page":525},{"text":"وقال زيد بن أسلم: هو الذي أصيب ثمره أو زرعة أو نسل ماشيته (١).\n[٢٨٣٧] أخبرني الحسين بن محمَّد بن الحسين (٢)، قال: حدثنا محمَّد بن عليّ بن الحسن الصوفي (٣)، قال: حدثنا الحسن بن عليّ الفارسيّ (٤)، قال: حدثنا عمرو بن محمَّد النَّاقد (٥)، قال: حدثنا يزيد ابن هارون (٦)، قال: حدثنا محمَّد بن مسلم الطَّائِفِيِّ (٧) عن أَيُّوب بن موسى (٨) عن محمَّد بن كعب القرظي (٩) قال: المحروم الذي أصابته الجائحة، ثم قرأ: ﴿إِنَّا لَمُغْرَمُونَ (٦٦) بَلْ نَحْنُ مَحْرُومُونَ (٦٧)﴾ (١٠). (١١)\n_________\n(١) انظر: السابق، \"النكت والعيون\" للماوردي ٥/ ٣٦٦، \"معالم التنزيل\" للبغوي ٧/ ٣٧٥، \"المحرر الوجيز\" لابن عطية ٥/ ١٧٥.\n(٢) ابن فنجويه ثقة كثير الرواية للمناكير.\n(٣) أبو بكر الدينوري، كان شيخًا فاضلًا ثقة ورعًا.\n(٤) أبو جعفر الفسوي، قال الدارقطني: لا بأس به.\n(٥) عمرو بن محمَّد بن بكير النَّاقد، أبو عثمان البغدادي، نزل الرقة، حدث عن هشيم وابن عيينة وطبقتهما، وعنه البخاري ومسلم وأبو داود، وخلق سواهم قال أبو حاتم: ثقة أمين، قال ابن حجر: ثقة حافظ وهم في حديث، مات سنة (٢٣٢ هـ). انظر: \"سير أعلام النبلاء\" للذهبي ٣١/ ١٧٢، \"تهذيب التهذيب\" لابن حجر ٤/ ٣٦٠، \"تقريب التهذيب\" لابن حجر (٤٢٦).\n(٦) أبو خالد السلمي، ثقة متقن عابد.\n(٧) ابن سوس، وقيل: ابن سوسن الطَّائِفِيِّ، صدوق.\n(٨) أبو موسى المكيّ الأُموي، ثقة.\n(٩) ثقة عالم.\n(١٠) الواقعة ٦٦ - ٦٧.\n(١١) [٢٨٣٧] الحكم على الإسناد:\nرجاله ثقات، وفيه الحسن بن عليّ، قال عنه الدارقطني، لا بأس به. =","vol":"24","page":526},{"text":"[٢٨٣٨] وأخبرنا الحسين بن محمَّد بن فنجويه (١) (٢) قال: حدثنا عمر بن أَحْمد بن القاسم (٣)، قال: حدثنا محمَّد بن أَيُّوب (٤)، قال: أخبرنا أبو بكر بن أبي شيبة (٥)، قال: حدثنا غُندر (٦)، عن شعبة (٧)، عن عاصم (٨) -يعني: الأحول- عن أبي قلابة (٩) قال: كان رجلٌ من أهل اليمامة له مال، فجاء سَيْلٌ فذهب بماله، فقال رجل (١٠) من أصحاب النَّبِيّ - ﷺ -: هذا المحروم، فاقسموا له (١١).\n_________\n= التخريج:\nأورده البَغَوِيّ في \"معالم التنزيل\" ٧/ ٣٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٣٩.\n(١) من (ح).\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) النهاوندي: فقيه، روى عن الثِّقات الموضوعات.\n(٤) أبو عبد الله البَجَليّ، الحافظ المحدث، الثقة.\n(٥) عبد الله بن محمَّد بن أبي شيبة، ثقة حافظ صاحب التصانيف.\n(٦) محمَّد بن جعفر الهذلي، ثقة صحيح الكتاب فيه غفلة.\n(٧) شعبة بن الحجاج، ثقة حافظ متقن.\n(٨) أبو عبد الرحمن البَصْرِيّ، ثقة.\n(٩) عبد الله بن زيد الجرمي، ثقة فاضل، كثير الإرسال.\n(١٠) ليست في (ت).\n(١١) [٢٨٣٨] الحكم على الإسناد:\nفيه النهاوندي يروي الموضوعات.\nالتخريج:\nأورده ابن عطية في \"المحرر الوجيز\" ٥/ ١٧٥ بدون إسناده وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٩، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٥، وأورده السيوطي \"الدر المنثور\" ٦/ ١٣٥، وعزاه لابن المنذر.","vol":"24","page":527},{"text":"وقال الشعبي: أعياني أن أعلم ما المحروم؟ لقد سألت عن المحروم منذ سبعين سنة، فما أنا اليوم بأعلم مني فيه يومئذ (١).\nوأصله في اللغة الممنوع من الحرمان، وهو المنع (٢) قال علقمة بن عبدة التَّمِيمِيّ:\nومُطْعَمُ الغُنمِ يومَ الغُنم مَطْعَمُهُ ... أنَّى تَوَجَّهَ والمحروْمُ مَحرومُ (٣) (٤)\n[٢٨٣٩] وأخبرنا أبو سهل عبد الملك بن محمَّد بن أَحْمد المقرئ (٥)، قال: أخبرنا أبو بكر أَحْمد بن موسى (٦)، قال: أخبرنا أبو بكر محمَّد بن حمدون بن خالد (٧)، قال: حدثنا علي بن عثمان\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٤، \"المحرر الوجيز\" لابن عطية ٥/ ١٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٩، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٥، \"الدر المنثور\" للسيوطي ٦/ ١٣٦.\n(٢) انظر: \"لسان العرب\" لابن منظور ١٢/ ١٢٥ (حرم)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٩.\n(٣) انظر: \"شرح الديوان\" (ص ٤٤)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٩، \"البحر المحيط\" لأبي حيان ٨/ ١٣٥.\nيقول: من كُتب له رزق وغُنم أُطْعِمهُ أينما توجَّه، ومن كُتب له الحِرمان وقدِّر عليه حُرِم، فمن رزقه الله فهو مرزوق، ولا مانع له، ومَنْ حرمه الله فهو محروم، ولا رازق له.\n(٤) بيت الشعر ساقط من (ح).\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) النَّيْسَابُورِيّ، ثقة ثبت.","vol":"24","page":528},{"text":"النُّفيلي الحراني (١)، قال: حدثنا علي بن عياش الحمصي (٢)، قال: حدثنا سعيد بن عمارة بن صفوان الكلاعي (٣)، عن الحارث بن النُّعمان (٤) ابن أخت سعيد بن جبير، قال: سمعت أنسَ بن مالك - ﵁ - يحدث عن رسول الله - ﷺ - قال: \"يَا أنس ويلٌ للأغنياء من الفقراء يوم القيامة، يقولون: يَا رب ظلمونا حقوقنا التي فرضت لنا عليهم - قال: - فيقول: وعزتي لأقربنكم ولأُبعدنَّهم\" ثم تلا رسول الله -ﷺ- هذِه الآية: \" ﴿وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (١٩)﴾ \" (٥).\n_________\n(١) علي بن عثمان بن محمَّد بن سعيد النفيلي الحراني، ذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: لا بأس به، مات سنة (٢٧٢ هـ).\nانظر: \"الثِّقات\" لابن حبان ٨/ ٤٧٦، \"تهذيب التهذيب\" لابن حجر ٤/ ٢١٨، \"تقريب التهذيب\" لابن حجر (٤٠٣).\n(٢) علي بن عياش الألهاني الحمصي، ثقة ثبت، مات سنة (٢١٩ هـ).\nانظر: \"تهذيب التهذيب\". لابن حجر ٤/ ٢٢١، \"تقريب التهذيب\" لابن حجر (٤٠٤).\n(٣) سعيد بن عمارة بن صفوان الكلاعي، الحمصي، ضعيف. انظر: \"تهذيب التهذيب\" ٢/ ٣٢٩، \"تقريب التهذيب\" لابن حجر (٢٣٩).\n(٤) الحارث بن النُّعمان بن سالم الليثيّ، الكُوفيّ، ابن أخت سعيد بن جبير، ضعيف.\nانظر: \"تهذيب التهذيب\" ١/ ٤٧٨، \"تقريب التهذيب\" لابن حجر (١٤٨).\n(٥) [٢٨٣٩] الحكم على الإسناد:\nفيه: سعيد بن عمارة، والحارث بن النُّعمان ضعيفان، وفيه من لم أجده.\nالتخريج:\nوقد أورده القرطبي \"الجامع لأحكام القرآن\" ١٧/ ٣٩، ونسبه للثعلبي، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٣٦ وعزاه للعسكري في \"المواعظ\" وابن مردويه، عن أنس بن مالك - ﵁ -.","vol":"24","page":529},{"text":"<span data-type=\"title\" id=toc-5106>٢٠ </span>- ﴿وَفِي الْأَرْضِ آيَاتٌ﴾\nعِبرٌ ودلائل (١) وعظات إذا ساروا فيها، (بين جِبالها وأنهارها ومعالمها ونباتها وفيمن هلك قبلهم من الأمم) (٢) (٣).\n﴿لِلْمُوقِنِينَ﴾ العارفين المتحققين وحدانية ربهم وصدق نبوة نبيهم (٤).\n\n<span data-type=\"title\" id=toc-5107>٢١ </span>- قوله ﷿: ﴿وَفِي أَنْفُسِكُمْ﴾ آياتٌ أَيضًا وعِبرٌ.\n﴿أَفَلَا تُبْصِرُونَ﴾.\n[٢٨٤٠] أخبرنا أبو الحسين أَحْمد بن محمَّد بن جعفر بن الطيب الكلاباذي (٥) بقراءتي عليه، قال: حدثنا أبو بكر محمَّد بن عمر بن حفص (٦)، قال: حدثنا السري بن خُزيمة الأبيوردي (٧)، قال: حدثنا\n_________\n(١) ليست في (ح).\n(٢) ليست في (ح).\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٤، وذكره الماوردي في \"النكت والعيون\" ٥/ ٣٦٧ عن مقاتل والكلبي، والبغوي في \"معالم التنزيل\" ٧/ ٣٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٣٩.\n(٤) ليست في (ح).\n(٥) حافظ متقن.\n(٦) أبو بكر النَّيْسَابُورِيّ، أثنى عليه الحاكم.\n(٧) السري بن خزيمة بن معاوية، أبو محمَّد الأبيوردي، محدث نيسابور سمع أَبا عبد الرحمن المقرئ، وأبا نعيم، وعبدان وطبقتهم، وحدث عنه: أبو بكر بن خزيمة وعدد كثير، قال عنه الحاكم: هو شيخ فوق الثقة، وقال ابن حبان في \"الثِّقات\" مستقيم الحديث، مات سنة (٢٧٥ هـ).\nوانظر: \"الثِّقات\" لابن حبان ٨/ ٣٠٢ \"سير أعلام النبلاء\" للذهبي ١٠/ ٥٩٤.","vol":"24","page":530},{"text":"أبو نعيم (١)، قال: حدثنا سفيان (٢)، عن ابن جُرَيْج (٣)، عن محمَّد بن المرتفع (٤) عن ابن (٥) الزُّبير (٦) ﴿وَفِي أَنْفُسِكُمْ أَفَلَا تُبْصِرُونَ (٢١)﴾ قال: سبيل الغائط والبول (٧).\nوقال المسيّب بن شريك: يأكل ويشرب من مكان واحد ويخرج من مكانين، ولو شرب لبنًا محضًا لخرج منه الماءُ والغائط، فتلك الآية في النفس (٨).\nوقال الحسن وأبو بكر الوراق: ﴿وَفِي أَنْفُسِكُمْ أَفَلَا تُبْصِرُونَ (٢١)﴾\n_________\n(١) الفضل بن دكين، ثقة ثبت.\n(٢) الثَّوريّ، ثقة حافظ فقيه، عابد إمام حجة.\n(٣) عبد الملك بن عبد العزيز بن جريج، ثقة فقيه فاضل، وكان يدلس ويرسل.\n(٤) محمَّد بن المرتفع بن النضير بن الحارث العبدري القُرشيّ، قال عنه ابن سعد: ثقة قليل الحديث، وقال أبو حاتم: شيخ ثقة وذكره ابن حبان في \"الثِّقات\".\nانظر: \"الطبقات الكبرى\" لابن سعد ٥/ ٤٧٨، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٩٨، \"الثِّقات\" لابن حبان ٥/ ٣٥٩.\n(٥) في (ح): أبي.\n(٦) أبو عبد الله الأسدي، ثقة\n(٧) [٢٨٤٠] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٦/ ٢٠٤، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١٢، وينظر: \"الدر المنثور\" للسيوطي ٦/ ١٣٧.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٠، وأورده الخازن في \"لباب التأويل\" ٦/ ٢٠، بدون نسبه.","vol":"24","page":531},{"text":"يعني: في تحويل الحال من الضعف إِلَى القوة، ومن القوة إِلَى الضعف، وقهر المنية، وعجز الأركان، وفسخ الصريمة، ونقض العزيمة (١).\nثم أخبر ﷾ أنَّه وضع رزقك حيث لا تأكله السوس ولا تناله اللصوص، فقال:\n\n<span data-type=\"title\" id=toc-5108>٢٢ </span>- ﴿وَفِي السَّمَاءِ رِزْقُكُمْ﴾\nيعني: المطر والثلج اللذان بهما تنبتُ (٢) الأرض النبات، الذي هو سبب الأقوات (٣).\nوقال سعيد بن جبير: هو الثلج وكل عين فإنَّها منه (٤) (٥).\nوقال أهل المعاني: ﴿وَفِي السَّمَاءِ رِزْقُكُمْ﴾ معناه: وفي المطر رزقكم، والنبات سبب رزقكم، وسمي المطرُ سماء لأنه من السماء ينزل (٦).\n_________\n(١) لم أجد قولهما.\n(٢) في (ح): تخرج.\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٥، \"البحر المحيط\" لأبي حيان ٨/ ١٣٥.\n(٤) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٥، \"إعراب القرآن\" للنحاس ٤/ ٢٤٠، \"النكت والعيون\" للماوردي ٥/ ٣٦٧، \"الكشاف\" للزمخشري ٤/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٠، ونسبه الشوكاني في \"فتح القدير\" ٥/ ٨٥ لسعيد بن جبير والضَّحَاك.\n(٥) القول ليس في (ح).\n(٦) ذكره الواحدي في \"الوسيط\" ٤/ ١٧٦، ونسبه لابن عباس - ﵁ - ومقاتل ومجاهد.\nانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٥، \"الكشاف\" للزمخشري ٤/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤١، \"فتح القدير\" للشوكاني ٥/ ٨٥.","vol":"24","page":532},{"text":"قال الشَّاعر (١):\nإذا سقط السماء بأرض قوم ... رعيناه وإن كانوا غضابا (٢)\nوقال ابن كيسان: يعني وعلى رب السماء رزقكم (٣).\n﴿فِي﴾ بمعنى على، كقوله: ﴿فِي جُذُوعِ النَّخْلِ﴾ (٤) وذكر الرب مختصرًا، كقوله ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٥)، ونظير قوله: ﴿وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا﴾ (٦).\n[٢٨٤١] وأخبرنا عقيل بن محمَّد (٧)، أنَّ أَبا الفرج البغدادي (٨) أخبرهم عن محمَّد بن جرير (٩)، قال: حدثنا ابن حميد (١٠)، قال:\n_________\n(١) هو معوَّد الحكماء العامري واسمه معاوية بن مالك بن جعفر بن كلاب، وهو عم لبيد بن ربيعة الشَّاعر. انظر: \"معجم الشعراء\" للمرزباني (٢٧٨)، \"لسان العرب\" لابن منظور (سما) ١٤/ ٣٩٩.\n(٢) انظر: \"معجم الشعراء\" للمرزباني (ص ٢٧٨). وفيه: إذا نزل الغماد بدار، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤١، \"لسان العرب\" لابن منظور ١٤/ ٣٩٩ (سما).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤١، \"فتح القدير\" للشوكاني ٥/ ٨٥.\n(٤) طه: ٧١.\n(٥) يوسف: ٨٢.\n(٦) هود: ٦.\n(٧) لم أجده.\n(٨) العلامة، الفقيه الحافظ، الثقة.\n(٩) محمَّد بن جرير الطبري إمام جليل مفسر.\n(١٠) محمَّد بن حميد بن حيان الرَّازيّ، حافظ ضعيف وكان ابن معين حسن الرأي فيه.","vol":"24","page":533},{"text":"حَدَّثَنَا هارون بن مغيرة (١)، من أهل الري، عن سفيان الثَّوريّ (٢)، قال: قرأ واصل الأحدب (٣) ﴿وَفِي السَّمَاءِ رِزْقُكُمْ﴾ فقال: لا أدري رزقي في السماء وأنا أطلبه في الأرض، فدخل خرِبة، فمكث ثلاثًا لا يصيب شيئًا، فلما أن كان اليوم الثالث إذا هو بدوخلَّة (٤) فيها (٥) رطب، وكان له أخ أحسن نية منه فدخل معه فصارتا (٦) دوخلَّتين فلم يزل ذلك دأبهما حتَّى فرق بينهما الموت (٧).\n_________\n(١) هارون بن المغيرة بن حكيم البَجَليّ أبو حمزة المروزي، روى عن عتبة بن سعيد، وحجاج بن أرطأة وابن جعفر الرَّازيّ وغيرهم، وروى عنه إبراهيم بن موسى، ومحمَّد بن عمرو والثوري وآخرون، قال أبو حاتم: صالح الحديث، وقال ابن حجر، ثِقَة، مات بعد المائتين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٩٥، \"تهذيب التهذيب\" لابن حجر ٦/ ١١، \"تقريب التهذيب\" لابن حجر (٥٦٩).\n(٢) ثِقَة، حافظ إمام حجة، كان ربما دلس.\n(٣) ثِقَة ثبت.\n(٤) الدوخلَّة: بتشديد اللام وبتخفيفها سفيفة من خوص يوضع فيها التمر والرطب.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٤٣.\n(٥) في (ح): من.\n(٦) في (ت): فصارا، والمثبت من (ح).\n(٧) [٢٨٤١] الحكم على الإسناد:\nفيه من لم أجده، وابن حميد ضعيف.\nالتخريج:\nأورده الطبري في \"جامع البيان\" ٢٦/ ٢٠٥، وينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٦.","vol":"24","page":534},{"text":"[٢٨٥٠] وأخبرنا ابن فنجويه (١)، قال: حَدَّثَنَا ابن حبش (٢)، قال: حَدَّثَنَا ابن مجاهد (٣)، قال: حَدَّثَنَا إبراهيم بن هاشم البَغَوِيّ (٤)، قال: حَدَّثَنَا ابن بزة (٥)، قال: حَدَّثَنَا حسن بن محمَّد بن عبيد الله بن أبي يزيد (٦)، عن شبل ابن عبَّاد (٧)، عن ابن محيصن (٨) أنَّه قرأ: (وفي السماء رازقكم) بالألف يعني الله ﷿ (٩)، وكذا قرأ حميد (١٠) ومجاهد.\n﴿وَمَا تُوعَدُونَ﴾ قال مجاهد: ما توعدون من خير أو شر (١١).\n_________\n(١) ثِقَة صدوق كثير الرواية للمناكير.\n(٢) الحسين بن محمَّد بن حبش، ثِقَة.\n(٣) أَحْمد بن موسى بن العباس بن مجاهد التَّمِيمِيّ، كان ثِقَة مأمونًا.\n(٤) أبو إسحاق البيع، قال عنه الدارقطني: ثِقَة.\n(٥) لم أجده.\n(٦) المكيّ، مقبول.\n(٧) المكيّ القارئ، ثِقَة رمي بالقدر.\n(٨) أبو حفص المكيّ السهمي، مقبول.\n(٩) [٢٨٥٠] الحكم على الإسناد:\nفيه من لم أجده، وفيه الحسن بن أبي يزيد مقبول.\nالتخريج:\nوأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٤١، انظر: \"القراءات الشاذة\" لعبد الفتاح (ص ٨٥).\n(١٠) ساقط من (ح).\n(١١) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٦، \"إعراب القرآن\" للنحاس ٤/ ٢٤١، \"النكت والعيون\" للماوردي ٥/ ٣٦٨، \"معالم التنزيل\" للبغوي ٧/ ٣٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤١، \"الدر المنثور\" للسيوطي ٦/ ١٣٧ - ١٣٨.","vol":"24","page":535},{"text":"وقال الضحاك: ما توعدون من الجنة والنار (١).\n[٢٨٥١] وأخبرنا ابن فنجويه (٢) قال: حَدَّثَنَا موسى بن محمَّد (٣)، قال: حَدَّثَنَا الحسن بن علويه (٤)، قال: حَدَّثَنَا إسماعيل بن عيسى (٥)، قال: حَدَّثَنَا المسيّب بن شريك (٦)، قال: قال أبو بكر بنُ عبد الله (٧): سمعت ابن سيرين (٨) يقول: ﴿وَمَا تُوعَدُونَ﴾ الساعة (٩).\n\n<span data-type=\"title\" id=toc-5109>٢٣ </span>- قوله ﷿: ﴿فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ﴾\nيعني: أنَّ الذي ذكرت من أمر الرزق (١٠) ﴿لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ﴾ (قراءةُ العامة: ﴿مِثْلَ﴾ -بنصب اللام (١١) -أي: كمثل ما أنكم\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٦، \"إعراب القرآن\" للنحاس ٤/ ٢٤٠، \"النكت والعيون\" للماوردي ٥/ ٣٦٨، \"معالم التنزيل\" للبغوي ٧/ ٣٧٥، \"الدر المنثور\" للسيوطي ٦/ ١٣٧.\n(٢) ثِقَة صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) أبو محمَّد البغدادي القطَّان، ثِقَة.\n(٥) البغدادي العطار، ضعفه الأزدي ووثقه غيره.\n(٦) الكُوفيّ، متروك.\n(٧) أبو بكر الهذلي، أخباري، متروك الحديث.\n(٨) ثِقَة ثبت.\n(٩) [٢٨٥١] الحكم على الإسناد:\nفيه من لم أجده، وفيه المسيّب بن شريك وأبو بكر بن عبد الله متروكا الحديث.\nالتخريج:\nأورده الواحدي في \"الوسيط\" عن مقاتل، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٤١ عن ابن سيرين، والربيع.\n(١٠) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٦، \"إعراب القرآن\" للنحاس ٤/ ٢٤١، \"معالم التنزيل\" للبغوي ٧/ ٣٧٥.\n(١١) انظر: \"معاني القرآن\" للفراء ٣/ ٨٥، \"جامع البيان\" للطبري ٢٦/ ٢٠٧، \"السبعة\" =","vol":"24","page":536},{"text":"تنطقون، فتقولون: لا إله إلَّا الله محمَّد رسول الله، واختاره أبو عبيد وأبو حاتم قال: ولأن مِن العرب مَن يجعل مثلًا منصوبًا أبدًا، فتقول: قال لي رجل مثلَك، ومررتُ برجل مثلَك بالنصب.\nوقرأ أبو بكر والمفضل ويحيى والأعمش وحمزة والكسائي وخلف وابن أبي إسحاق والجحدري: ﴿مِثْلَ مَا﴾ بالرفع -على النعت- لحق أو بدل منه (١» (٢) وقيل: إنَّ من نصب جعله في مذهب مصدر.\n(وقيل: إن من نصب جعله في مذهب مصدر كقولك: إنه لحق حقًّا (٣). وقيل: على الحال من النكرة، كقولك: هذا رجل قائمًا، كأنك قلت: مشبهًا لنطقكم (٤). وقيل: إنكم ذو نطق. وقيل: إنه في موضع رفع، إلَّا أنَّه بُني على الفتح لإضافته إلى غير متمكن (٥» (٦).\nوقيل: معناه: كما أنكم ذو نطق، خصصتكم بالقوة الناطقة العاقلة فتتكلمون فهذا حق، كما حق أنَّ الآدميَّ ناطق.\nوقال بعض الحكماء: كما أنَّ كل إنسان ينطق بلسان نفسه، ولا يمكنه أن ينطق بلسان غيره، فكذلك كل إنسان يأكل رزق نفسه الذي\n_________\n= لابن مجاهد (ص ٦٠٩)، \"إعراب القرآن\" للنحاس ٤/ ٢٤١، \"معالم التنزيل\" للبغوي ٧/ ٢٧٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٧.\n(١) انظر: السابق.\n(٢) في (ح) مختصرة.\n(٣) \"معاني القرآن\" للفراء ٣/ ٨٥، \"جامع البيان\" للطبري ٢٦/ ٢٠٧.\n(٤) ذكره النحاس في \"إعراب القرآن\" ٤/ ٢٤١ عن بعض البصريين. انظر: \"باهر البرهان\" للغزنوي ٤/ ١٣٦٩.\n(٥) ذكره النحاس في \"إعراب القرآن\" ٤/ ٢٤١، ونسبه إلى سيبويه.\n(٦) ليس في (ح).","vol":"24","page":537},{"text":"قسم له ولا يمكنه أن يأكل رزق غيره (١).\nوقال الحسن ﵀ في هذِه الآية: بلغني أنَّ نبي الله - ﷺ - قال: \"قاتل الله أقوامًا أقسم لهم ربهم بنفسه ثم لم يصدِّقوه، قال الله تعالى: ﴿فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ﴾ \" (٢).\n[٢٨٦٠] حَدَّثَنَا الأستاذ أبو القاسم الحسن بن محمَّد بن الحسن بن حبيب (٣) ﵀، قال: حَدَّثَنَا أبو الحسن الكارزي (٤) وأبو الطيب الخياط (٥) وأبو محمَّد يحيى بن منصور الحاكم (٦) واللفظ له قالوا: حَدَّثَنَا أبو رجاء محمَّد بن أَحْمد القاضي (٧)، قال: حَدَّثَنَا أبو الفضل العباس بن الفرج الرياشي البَصْرِيّ (٨) قال: سمعت الأصمعيّ (٩)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٦، \"الجامع لأحكام القرآن\" ١٧/ ٤٢.\n(٢) أخرجه الطبري ٢٦/ ٢٠٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١٢.\n(٣) قيل: كذبه الحاكم.\n(٤) محمَّد بن محمَّد بن الحسن بن الحارث، صحيح السماع مقبول في الرواية ..\n(٥) محمَّد بن عليّ، لم أجده.\n(٦) يحيى بن منصور بن يحيى قاضي نيسابور، أبو محمَّد، قال الحاكم، كان محدث نيسابور في وقته، وحُمد في القضاء، مات سنة (٣٥١ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٨، \"العبر\" للذهبي ٢/ ٢٩٣.\n(٧) لم أجده.\n(٨) عباس بن الفرج الرِّياشي، أبو الفضل البَصْرِيّ، النَّحويّ روى عن أشهل بن حاتم والأصمعي وأبي زيد النَّحويّ وعنه محمَّد بن عليّ بن حمزة، ثِقَة، استشهد بأيدي الزنج سنة (٢٥٧ هـ). انظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢١٣، \"الأنساب\" للسمعاني ٣/ ١١١ \"تهذيب التهذيب\" ٣/ ٨٠.\n(٩) عبد الملك بن قريب، صدوق.","vol":"24","page":538},{"text":"يقول: أقبلتُ ذات يوم من المسجد الجامع في البصرة فبينا أنا في بعض سككها إذْ طلع أعرابي جلف جاف على قعودٍ له متقلدًا سيفه وبيده قوس، فدنا وسلَّم وقال لي: ممَّن الرَّجل؟ قلت: من بني الأصمع، قال: أَنْتَ الأصمعيّ؟ قلتُ: نعم، قال: ومن أين أقبلتَ؟ قلت: من موضع يُتلى فيه كلامُ الرَّحْمَن، قال: أوَللرحمن كلام يتلوه الآدميُّون؟ قلتُ: نعم، قال: فاتلُ عليَّ منه شيئًا، فقلتُ له: انزِلْ عن قعودِكَ، فنزل، وابتدأت بسورة ﴿وَالذَّارِيَاتِ﴾، فلما انتهيت إلى قوله: ﴿وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ﴾ قال: يَا أصمعي هذا كلام الرَّحْمَن؟ قلتُ: إي والذي بعث محمدًا - ﷺ - إنه لكلامه أنزله على نبيه، فقال: يَا أصمعي حسبُك. ثم قام إلى ناقته فنحرها وقطعها بجلدها وقال: أعِنِّي على توزيعها، ففرَّقناها على مَن أقبل وأدبر ثم عَمد إلى سيفه وقوسه فكسرهما وجعلهما تحت الرمل، وولَّى مدبرًا نحوَ البادية وهو يقول: ﴿وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ﴾. فأقبلتُ على نفسي فمقتها ولمتها وقلت: لم تنتبه لما انتبه له الأعرابيُّ، فلما حججت مع الرشيد، دخلتُ مكة فبينا أنا أطوف بالبيت إذ هتف بي هاتف بصوت رقيق جدًّا، فالْتفتُّ فإذا أنا بالأعرابي وهو ناحل مِصْفار، فسلم عليَّ وأخذ بيدي وأجلسني من وراء المقام، وقال لي: أتلُ عليَّ كلام الرَّحْمَن، فقرأتُ في سورة ﴿وَالذَّارِيَاتِ﴾ حتَّى وصلت إلى قوله: ﴿وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ﴾ فقال الأعرابي: لقد وَجدْنا ما وعدنا الرَّحْمَن حقًّا، ثم قال: وهل غير هذا؟ قلتُ: نعم، يقول الله تعالى: ﴿فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (٢٣)﴾","vol":"24","page":539},{"text":"وقال: فصاح الأعرابي: يَا سبحان الله من ذا الذي أغضب الجليل حتَّى حلف؟ ! ألَمْ يصدِّقوه في قوله حتَّى ألْجَؤُوه إلى اليمين قالها ثلاثًا، وخرجتْ بها نفسُه (١).\n[٢٨٦١] وأخبرني ابن فنجويه (٢)، قال: حَدَّثَنَا ابن شنبة (٣)، قال: حَدَّثَنَا أَحْمد بن جعفر بن حمدان (٤)، قال: حَدَّثَنَا أبو حاتم (٥): قال: حَدَّثَنَا شَباب (٦)، قال: حَدَّثَنَا صدقة (٧)، قال: حَدَّثَنَا الوَضيْن بن عطاء (٨)، عن يزيد بن مرثد (٩): أنَّ رجلًا جاع في مكان ليس فيه شيء، فقال: اللهم رزقك الذي وعدتني فأتني، قال: فشبع وروي\n_________\n(١) [٢٨٦٠] الحكم على الإسناد:\nفيه من لم أجده، وشيخ المصنف كذبه الحاكم.\nالتخريج:\nانظر: \"الكشاف\" للزمخشري ٤/ ٤٠٠، \"التوابين\" لابن قدامة المقدسيّ (ص ٢٧٩)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٢.\n(٢) ثِقَة صدوق، كثير الرواية للمناكير.\n(٣) أبو أَحْمد القاضي، لم يذكر بجرح أو تعديل.\n(٤) الدينوري، لم يذكر بجرح أو تعديل.\n(٥) محمَّد بن إدريس، أحد الأئمة الحفاظ الأثبات.\n(٦) شَبَاب: خليفة بن خياط بن خليفة بن خياط العصفري، أبو عمر البَصْرِيّ، لقبه شَبَاب، صدوق ربما أخطأ وكان أخباريًا علامة، مات سنة (٢٤٠ هـ).\nانظر \"تهذيب التهذيب\" لابن حجر ٢/ ٩٩، \"تقريب التهذيب\" لابن حجر (١٩٥).\n(٧) صدقة بن عبد الله السمين ضعيف.\n(٨) أبو عبد الله، أو أبو كنانة، الخُزَاعِيّ، صدوق سيئ الحفظ، ورمي بالقدر.\n(٩) أبو عثمان الهمداني، الصَّنْعانِيّ، من صنعاء دمشق، ثِقَة، وله مراسيل.","vol":"24","page":540},{"text":"من غير طعام ولا شراب (١).\n[٢٨٦٢] وأخبرني ابن فنجويه (٢) قال: حَدَّثَنَا محمَّد بن القاسم بن الخَطيب (٣)، قال: حَدَّثَنَا إسماعيل بن العباس بن محمَّد الورَّاق (٤)، قال: حَدَّثَنَا الحسين بن سعيد أبو محمَّد المخرمي (٥)، قال: حَدَّثَنَا علي بن يزيد الصُّدائي (٦)، قال: حَدَّثَنَا فضيل بن مرزوق (٧)، عن عطية العوفي (٨) عن أبي سعيد الخُدرِيّ - ﵁ - قال: قال رسول الله - ﷺ -: \"لو أنَّ أحدكم فرَّ من رزقه لأتبعه كما يتبعه (٩) الموت\" (١٠).\n_________\n(١) [٢٨٦١] الحكم على الإسناد:\nفيه من لم أجده، وفيه صدقة ضعيف، والوضين صدوق سيِّئ الحفظ.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٢.\n(٢) صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) الحسين بن سعيد بن عبد الله المخرمي، يعرف بأن البستنبان روى عن ابن عليّة، وأبي بدر السكوتي، وعنه السَّرَّاج ومحمَّد بن مخلد، ذكره ابن حبان في \"الثِّقات\" ٨/ ١٩٠.\nانظر: \"تاريخ بغداد\" للخطيب ٨/ ٤٦، \"تاريخ الإِسلام\" للذهبي ١٩/ ١٩.\n(٦) الأكفاني، فيه لين.\n(٧) الرَّقاشيّ، الكُوفيّ، أبو عبد الرَّحْمَن صدوق يهم ورمي بالتشيع.\n(٨) عطية بن سعد العوفي، صدوق يخطئ كثيرًا، وكان شيعيًّا مدلسًا.\n(٩) في (ح): لتبعه كما تبعه يتبعه سبعة الموت.\n(١٠) [٢٨٦٢] الحكم على الإسناد:\nفيه علي بن يزيد فيه لين، وفضيل بن مرزوق صدوق يهم، وفيه من لم أجده.\nالتخريج:\nأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٤٣، وعزاه للثعلبي.","vol":"24","page":541},{"text":"وأنشدت في معناه:\nالرزق في القرب وفي البعد ... أطلبُ للعبد من العبد\nلو قصَّر الطالب في سعيه ... أتاه ما قُدّر في قَصْد\nوقال دِعْبِلْ:\nأسعى لأطلب رزقي وهو يطلبني ... والرزقُ أكثر لي مني له طلبًا (١)\n(وروي أنَّ قومًا من الأعراب زرعوا زرعًا فأصابته جائحة فحزنوا لأجله فخرجت عليهم أعرابية، فقالت: مالي أراكم قد نكستم رؤوسكم وضاقت صدوركم، فهو ربنا والعالم بنا ورزقنا عليه يأتينا من حيث شاء، ثم أنشأت تقول:\nلو كان في صخرة في البحر راسية ... صما ململمة مَلْسًا نواحيها\nرزق لنفسٍ براها الله لانفلقتْ ... حتَّى يؤدي إليها كلَّ ما فيها\nأو كان بين طباق السبع مسلكها ... لسهل الله في المرقى مراقيها\n_________\n(١) انظر: \"ديوان دعبل\" (ص ٤٣).","vol":"24","page":542},{"text":"حتَّى تنال التي في اللوح خُطَّ لها ... إنْ لم تَنْله وإلَّا سوف يأتيها (١» (٢)\n\n<span data-type=\"title\" id=toc-5110>٢٤ </span>- قوله ﷿: ﴿هَلْ أَتَاكَ﴾ يَا محمَّد ﴿حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ﴾\nقال ابن عباس - ﵄ - ومقاتل: كانوا اثني عشر ملكًا (٣).\nوقال محمَّد بن كعب: كان جبريل ومعه سبعة (٤) ﵈ (٥).\nوقال عطاء وجماعة: كانوا ثلاثة، جبريل وميكائيل ومعهما ملك آخر ﵈ (٦).\nقال ابن عباس - ﵄ -: سماهم مكرمين؛ لأنهم كانوا غير مذعورين (٧).\nوقال عبد العزيز الكناني: كانوا مكرمين عند الله، نظيره في سورة الأنبياء: ﴿بَلْ عِبَادٌ مُكْرَمُونَ﴾ (٨).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٣.\n(٢) ليست في (ح).\n(٣) أورده الزمخشري في \"الكشاف\" ٤/ ٤٠١ بدون نسبة.\n(٤) كذا في (ت)، (ح)، وفي كتب التفسير: تسعة.\n(٥) انظر: \"الكشاف\" للزمخشري ٤/ ٤٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٤، \"إرشاد العقل السليم\" لأبي السعود ٨/ ١٣٩.\n(٦) انظر: \"الكشاف\" للزمخشري ٤/ ٤٠١، \"الجامع لأحكام القرآن\" ١٧/ ٤٤.\n(٧) في (ح): مدعوين.\n\"معالم التنزيل\" للبغوي ٤/ ٣٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٤.\n(٨) الأنبياء: ٢٦، والأثر ذكره الواحدي في \"الوسيط\" ٤/ ١٧٧، بلا نسبة.\nانظر: \"أنوار التنزيل\" للبيضاوي ٥/ ٩٦، \"مدارك التنزيل\" للنسفي ٤/ ١٨٥، \"لباب التأويل\" للخازن ٦/ ٢٠٣، \"إرشاد العقل السليم\" لأبي السعود ٨/ ١٣٩.","vol":"24","page":543},{"text":"[٢٨٦٣] أخبرني محمَّد بن القاسم بن أَحْمد الفقيه (١)، قال: حَدَّثني عبد الله بن أَحْمد الشعراني (٢) قال: أخبرنا عبد الواحد بن محمَّد بن سعيد الأرغياني (٣)، قال: سمعت محمَّد بن عبد الوهَّاب (٤) يقول: قال لي علي بن عثَّام (٥): عندي هريسة ما رأيك فيها؟ فقلت: ما أحسن رأيي فيها، قال: امض بنا، فدخلت الدار فجعل ينادي: يَا غلام يَا غلام، فإذا هو غائب، وأدخلني بيتًا فجلست فيه، فما راعني إلَّا به ومعه القمقمة (٦) والطست (٧) وعلى عاتقه المنديل، فقلت: إنالله وإنا إليه راجعون، لو علمتُ أنَّ الأمر عندك هكذا ما جئت ما دخلتُ (٨)، قال: هوِّن عليك فإنك عندنا مُكرم والمُكرم إنما يُخدم بالنفس (٩). حَدَّثَنَا أبو أسامة (١٠) عن\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو محمَّد بن أبي حامد، ثِقَة.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) أبو أَحْمد الفراء النَّيْسَابُورِيّ، ثِقَة عارف.\n(٥) علي بن عثَّام -بتشديد الثاء- بن عليّ العامري، الكُوفيّ، نزيل نيسابور، ثِقَة فاضل، مات سنة (٢٢٨ هـ) روى عن سفيان وأهل الكوفة روى عنه أَحْمد بن سيار، ذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: صدوق.\nانظر: \"الثِّقات\" لابن حبان ٨/ ٤٦٤، \"تهذيب التهذيب\" لابن حجر ٤/ ٢١٧، \"تقريب التهذيب\" لابن حجر (٤٠٣)، \"تبصير المنتبه\" لابن حجر ٣/ ١٠٤٨.\n(٦) القمقم: ما يسخن فيه الماء من نحاس وغيره، ويكون ضيق الرأس. \"لسان العرب\" لابن منظور ١٢/ ٤٩٥ (قمم).\n(٧) الطست من آنية الصُّفْر.\n\"لسان العرب\" لابن منظور ٢/ ٥٨ (طست).\n(٨) هكذا جاءت في (ت)، (ح) والصواب: ما جئت وما دخلت.\n(٩) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٥.\n(١٠) حماد بن أسامة القُرشيّ، ثِقَة ثبت ربما دلس وكان بأخرة يحدث من كتب غيره.","vol":"24","page":544},{"text":"شبل (١) عن ابن أبي نجيح (٢) عن مجاهد (٣) في قوله: ﴿هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ (٢٤)﴾ قال: خدمته إياهم بنفسه (٤).\nوقال أبو بكر الوراق وابن عطاء: سمَّاهم مكرمين؛ لأنَّ أضياف الكرام مكرمون، وكان إبراهيم ﵇ أكرم الخليقة. وهو أظهرهم (٥) فتوة (٦).\n\n<span data-type=\"title\" id=toc-5111>٢٥ </span>- ﴿إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا﴾ أي: سلَّمنا سلامًا.\n﴿قَالَ سَلَامٌ﴾ أي عليكم السلام، (ويكون بمعنى أمري سلام، أو ردي لكم سلام (٧). وقرأ أهل الكوفة إلَّا عاصمًا ﴿سِلْمٌ﴾ -بكسر السين (٨) - وقد ذكر هذا) (٩).\n_________\n(١) شبل بن عباد المكيّ، القارئ، ثِقَة رمي بالقدر.\n(٢) أبو يسار الثَّقَفيّ، ثقة رمي بالقدر وربما دلس.\n(٣) ابن جبير، ثِقَة إمام في التفسير والعلم.\n(٤) [٢٨٦٣] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل وكذلك عبد الواحد بن محمَّد.\nالتخريج:\nانظر: \"معاني القرآن\" للزجاج ٥/ ٥٤، \"النكت والعيون\" للماوردي ٥/ ٣٦٩، \"معالم التنزيل\" للبغوي ٧/ ٣٧٦، \"الدر المنثور\" للسيوطي ٦/ ١٣٨.\n(٥) في (ت): أمهرهم.\n(٦) انظر: \"حقائق التفسير\" للسلمي (أ/٣١٦). ذكره البَغَوِيّ في \"معالم التنزيل\" ٧/ ٣٧٦ دون نسبة، وانظر: \"لباب التأويل\" للخازن ٦/ ٢٠٣.\n(٧) \"معاني القرآن\" للزجاج ٥/ ٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٥.\n(٨) انظر: \"التيسير\" للداني (ص ١٠٢)، \"البدور الزاهرة\" للنشار (ص ٣٠٣)، \"جامع البيان\" للطبري ٢٦/ ٢٠٨.\n(٩) ليست في (ح).","vol":"24","page":545},{"text":"﴿قَوْمٌ﴾ أي: أنتم قوم (١).\n﴿مُنْكَرُونَ﴾ غرباء لا نعرفكم؛ لأنه لم يكن يعرف مثلهم (٢).\nقيل: إنما أنكر أمرهم لأنهم دخلوا عليه من غير استئذان (٣).\nوقال أبو العالية: أنكر سلامهم في ذلك الزمان وفي تلك الأرض (٤) (٥).\n\n<span data-type=\"title\" id=toc-5112>٢٦ </span>- ﴿فَرَاغَ﴾\nفمال وعدل إبراهيم ﵇ (٦) ﴿إِلَى أَهْلِهِ﴾ قال الفراء: لا ينطق بالروغ (٧) حتَّى يكون خائفًا (٨) لذهابه أو مجيئه (٩).\n﴿فَجَاءَ بِعِجْلٍ سَمِينٍ﴾ قال قتادة: كان عامة مال إبراهيم ﵇ البقر (١٠).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٨٦، \"معاني القرآن\" للزجاج ٥/ ٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٥.\n(٢) الجملة ليست في (ح).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٥.\n(٤) في (ح): البلاد.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٦، \"الجامع لأحكام القرآن\" ١٧/ ٤٥.\n(٦) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٨، \"معاني القرآن\" للزجاج ٥/ ٥٤، \"النكت والعيون\" للماوردي ٥/ ٣٧٠.\n(٧) في (ح): بالرعب.\n(٨) في (ح): صاحبه مخفيًّا.\n(٩) \"معاني القرآن\" للفراء ٣/ ٨٦، \"جامع البيان\" للطبري ٢٦/ ٢٠٨.\n(١٠) \"جامع البيان\" للطبري ٢٦/ ٢٠٨، \"النكت والعيون\" للماوردي ٥/ ٣٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٦، \"الدر المنثور\" للسيوطي ٦/ ١٣٨.","vol":"24","page":546},{"text":"<span data-type=\"title\" id=toc-5113>٢٧ </span>- ﴿فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ (٢٧)﴾\nيعني: فلم يأكلوا، فقال لهم: ﴿أَلَا تَأْكُلُونَ﴾ (١).\n\n<span data-type=\"title\" id=toc-5114>٢٨ </span>- قوله ﷿: (﴿فَأَوْجَسَ﴾ أي: أحس.\n﴿مِنْهُمْ خِيفَةً﴾ أنَّهم يريدون به سوءًا إذ لم يأكلوا من طعامه.\nوقال ابن عباس - ﵄ -: وقع في نفسه أنَّهم ملائكة وأنهم إنما أرسلوا بالعذاب (٢).\n﴿قَالُوا لَا تَخَفْ﴾ يَا إبراهيم، فإنا رسل الله إليك.\n﴿وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ﴾ أي: يبلغ ويعلم، والمبشر به إسحاق ﵇، لأنه من سارة، وهذِه القصة المذكورة لها لا لهاجر (٣).\nوقال مجاهد وحده: وهو إسماعيل ﵇ (٤) وليس بشيء) (٥).\n\n<span data-type=\"title\" id=toc-5115>٢٩ </span>- قوله ﷿: ﴿فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ﴾\nفي صيحة (٦) وقال عكرمة: في رنة (٧). وقيل: الصيحة أن قالت:\n_________\n(١) الجملة ليست في (ح).\n(٢) انظر: \"الكشاف\" للزمخشري ٤/ ٤٠١.\n(٣) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٨، \"النكت والعيون\" للماوردي ٥/ ٣٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٦.\n(٤) انظر: السابق، \"الدر المنثور\" للسيوطي ٦/ ١٣٨.\n(٥) ليس في (ح).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٨٧، \"جامع البيان\" ٢٦/ ٢٠٩، \"وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١٢، عن ابن عباس، وذكره الماوردي ٥/ ٣٧١ عن ابن عباس ومجاهد، وانظر: \"الدر المنثور\" للسيوطي ٦/ ١٣٨.\n(٧) أورد الطبري في \"جامع البيان\" ٢٦/ ٢٠٩ هذا القول عن قتادة، وأورده الماوردي =","vol":"24","page":547},{"text":"أوه (١)، وقيل: قالت: يَا ويلي (٢) ولم يكن هذا الإقبال من مكان إلى مكان، وإنما هو كقول القائل: أقبل يشتمني، أي: أخذ في شتمي (٣).\n﴿فَصَكَّتْ﴾ قال ابن عباس - ﵄ -: لطمت ﴿وَجْهَهَا﴾ (٤).\nوقال الآخرون: ضربت بيدها على جبهتها، تعجبًا كعادة النساء إذا أنكرن شيئًا. أو تعجبن منه، وأصل الصك الضرب (٥).\n﴿وَقَالَتْ عَجُوزٌ عَقِيمٌ﴾ أي (٦): أتلد عجوز عقيم عاقر (٧)، وكانت سارة - ﵂ - لم تلد قبل ذلك، وكان بين البشارة والولادة سنة، فولدت سارة - ﵂ - وهي ابنة تسع وتسعين سنة، وإبراهيم ﵇ يومئذ ابن مائة سنة (٨).\n_________\n= في \"النكت والعيون\" ٥/ ٣٧١ عن قتادة، وأورده الزمخشري في \"الكشاف\" ٤/ ٤٠٢، عن عكرمة، وأورده القرطبي ١٧/ ٤٦ عن عكرمة وقتادة.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٨٧، \"جامع البيان\" للطبري ٢٦/ ٢٠٩، \"الكشاف\" للزمخشري ٤/ ٤٠٢.\n(٢) أورده الزمخشري في \"الكشاف\" ٤/ ٤٠٢ بلفظ يَا ويلتاه. والسيوطي في \"الدر المنثور\" ٦/ ١٣٨.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٨٧، \"إرشاد العقل السليم\" لأبي السعود ٨/ ١٤٠.\n(٤) انظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٩، \"معالم التنزيل\" للبغوي ٤/ ٣٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٧، \"الدر المنثور\" للسيوطي ٦/ ١٣٨.\n(٥) ذكره السدي ومجاهد وابن سابط وسفيان.\nانظر: \"جامع البيان\" للطبري ٢٦/ ٢٠٩ - ٢١٠، \"إعراب القرآن\" للنحاس ٤/ ٢٤٤، \"معالم التنزيل\" للبغوي ٤/ ٣٧٦، \"الدر المنثور\" للسيوطي ٦/ ١٣٨.\n(٦) في (ح): مجازه.\n(٧) ليست في (ح).\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٦.","vol":"24","page":548},{"text":"[٢٨٦٤] حَدَّثَنَا أبو بكر محمَّد بن أَحْمد بن عبدوس (١) إملاءً، قال: أخبرنا أبو سهلٍ القطَّان (٢) قال: حَدَّثَنَا يحيى بن جعفر (٣) قال: أخبرنا يزيد بن هارون (٤) (ح).\n[٢٨٦٥] وأخبرني ابن فنجويه (٥)، قال: أخبرنا ابن يوسف (٦)، قال: حَدَّثَنَا يوسف بن يعقوب بن يوسف (٧)، قال: حَدَّثَنَا نصر بن علي (٨). قالا: أخبرنا نوح بن قيس (٩)، قال: حَدَّثَنَا عون بن أبي شداد (١٠): أنَّ ضيف إبراهيم المكرمين لما دخلوا عليه فقرب إليهم العجل مشويًّا فمسحه جبريل ﵇ بجناحه فقام العجل يدور في الدار، حتَّى لحق بأمه، فحينئذ عرف أنَّهم ملائكة، فلما بشروه بابنٍ\n_________\n(١) محدث مرو، أحد الأئمة الأعلام.\n(٢) أَحْمد بن محمَّد بن عبد الله بن زياد البغدادي، صدوق.\n(٣) ابن الزبرقان، أبو بكر البغدادي، محله الصدق.\n(٤) أبو خالد السلمي الواسطيّ، ثِقَة متقن عابد.\n(٥) ثِقَة صدوق، كثير الرواية للمناكير.\n(٦) لم أجده.\n(٧) يوسف بن يعقوب بن يوسف أبو عمرو النَّيْسَابُورِيّ سكن بغداد وحدث بها عن محمَّد بن بكار وأبي بكر بن أبي شيبة ونصر بن عليّ وغيرهم، وعنه أبو الحسن الدارقطني وابن شاهين وأبو بكر بن شاذان وآخرون قال البرقاني: لا يسوى شيئًا. مات سنة (٣٢١ هـ) أو (٣٢٢ هـ). \"تاريخ بغداد\" للخطيب ١٤/ ٣٢٠.\n(٨) الجهضمي، ثِقَة ثبت طلب للقضاء فامتنع.\n(٩) أبو روح البَصْرِيّ، أخو خالد، صدوق رمي بالتشيع.\n(١٠) وقع في هامش اللوحة (ب) ما نصه: عون بن أبي شداد العَقيلي -بفتح أوله- العبدي، أبو معمر البَصْرِيّ، مقبول من الخامسة.\nانظر: \"تقريب التهذيب\" لابن حجر (٤٣٤).","vol":"24","page":549},{"text":"غلامٍ وقالت سارة - ﵄ - ما قالت.\n\n<span data-type=\"title\" id=toc-5116>٣٠ </span>- ﴿قَالُوْا كَذَلِكِ﴾\nأي: كما قلنا لكِ وبشرناك، ﴿قَالَ رَبُّكِ﴾ لنا بشِّروها ﴿إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ﴾ الله الحكيم في فعله العلم بأنه سيكون (١).\n\n<span data-type=\"title\" id=toc-5117>٣١ </span>- قوله ﷿: ﴿قَالَ فَمَا خَطْبُكُمْ﴾\nأي: قصتكم وشأنكم (٢) (٣) ﴿أَيُّهَا الْمُرْسَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-5118>٣٢ </span>- قوله ﷿: ﴿قَالُوا إِنَّا أُرْسِلْنَا إِلَى قَوْمٍ مُجْرِمِينَ﴾\n_________\n(١) [٢٨٦٤ - ٢٨٦٥] الحكم على الإسناد:\nرواه المصنف من طريقين، الأول، فيه غير واحد صدوق، والثاني فيه من لم أجده، ويوسف بن يعقوب لا يسوى شيئًا كما قاله البرقاني.\nالتخريج:\nانظر: \"الكشاف\" للزمخشري ٤/ ٤٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٦، \"أنوار التنزيل\" للبيضاوي ٥/ ٩٧.\n(٢) \"جامع البيان\" للطبري ١/ ٢٧، \"معاني القرآن\" للزجاج ٥/ ٥٥.\n(٣) وقع في الجزء العلوي من اللوحة (أ) ما نصه: قال إبراهيم ﵊ للملائكة: ﴿فَمَا خَطْبُكُمْ﴾ والخطب الأمر المهم، وقيل ما يعبَّر به إلَّا عن الشدائد والمكاره حتَّى قالوا: خطوب الزمان، ونحو ذلك فكأنه يقول لهم: ما هذِه الطامة التي جئتم لها؟ فأخبروه حينئذ أنَّهم أرسلوا إلى سدوم قرية لوط بإهلاك أهلها الكفرة العاصين المجرمين، والمجرم: فاعل الجرائم وهي صعاب المعاصي: كفر ونحوه، واحدتها جريمة وقوله: ﴿لِنُرْسِلَ عَلَيْهِمْ﴾ أي: لنهلكهم بهذِه الحجارة، ومتى اتصلت أرسل بعَلَى فهي معنى المبالغة في المباشرة والعذاب، ومتى اتصلت بإلى فهي أخف، وانظر ذلك تجده مطردًا.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ١٧٨.","vol":"24","page":550},{"text":"اجترموا الكفر والمعاصي (١).\n\n<span data-type=\"title\" id=toc-5119>٣٣ </span>- قوله ﷿: ﴿لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ﴾ مطبوخة كما تطبخ الآجر (٢).\nوقال الكلبي: من سِنْك و(٣) كل وهو الحجر والطين بالفارسية، بيانه قوله: ﴿مِنْ سِجِّيلٍ﴾ (٤).\n\n<span data-type=\"title\" id=toc-5120>٣٤ </span>- قوله ﷿ (﴿مُّسَوَّمَةً﴾\nأي: معلمة من السومة وهي: العلامة (٥) وروي عن الحسن: مسوَّمة، أي: معروفة بأنها حجارة العذاب (٦).\nوقيل: على كل حجر اسم مَن يهلك به (٧).\nوقيل: عليها أمثال الخواتيم (٨).\n_________\n(١) الجملة ليست في (ح).\n(٢) انظر: \"الكشاف\" للزمخشري ٤/ ٤٠٢، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٤٨ ونسبه لابن زيد، \"مدارك التنزيل\" للنسفي ٤/ ١٨٦.\n(٣) ليست في (ت).\n(٤) هود: ٨٢.\nوأورده الطبري في \"جامع البيان\" ١٢/ ٩٣ - ٩٤ سورة هود ونسبه إلى مجاهد وسعيد بن جبير ووهب وابن عباس، والبغوي في \"معالم التنزيل\" ٤/ ١٩٤.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ١، \"معاني القرآن\" للزجاج ٥/ ٥٦، \"معالم التنزيل\" للبغوي ٤/ ٣٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٨، \"مدارك التنزيل\" للنسفي ٤/ ١٨٦.\n(٦) انظر: \"الكشاف\" للزمخشري ٤/ ٤٠٢، \"الجامع لأحكام القرآن\" ١٧/ ٤٨.\n(٧) انظر: السابق، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢١٩.\n(٨) أورده الطبري في \"جامع البيان\" ١٢/ ٩٦، في سورة هود ونسبه إلى السدي، ونسبه البَغَوِيّ في \"معالم التنزيل\" للبغوي ٤/ ١٩٤ إلى الحسن والسدي، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٤٨.","vol":"24","page":551},{"text":"وقال الكلبي: مخططة سوادًا في حمرة (١) فجعلت الحجارة تتبع مسافريهم مع شُذَّاذهم (٢) فلم يفلت منهم مخبر (٣). ﴿عِنْدَ رَبِّكَ لِلْمُسْرِفِين﴾.\n\n<span data-type=\"title\" id=toc-5121>٣٥ </span>- ﴿فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ (٣٥)﴾\nيعني: من كان في مدائن لوط من المُؤْمنين المصدقين بأنبياء الله وآياته (٤).\n\n<span data-type=\"title\" id=toc-5122>٣٦ </span>- ﴿فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ (٣٦)﴾\nيعني: لوطًا ﵇ وابنتيه (٥).\nقيل: لوطًا وأهل بيته ثلاثة نفر (٦).\nقال قتادة: لو كانوا أكثر لأنجاهم الله تعالى، ليعلموا أنَّ الإيمان محفوظ (٧).\n\n<span data-type=\"title\" id=toc-5123>٣٧ </span>- قوله ﷿: ﴿وَتَرَكْنَا فِيهَا آيَةً﴾\n_________\n(١) أورده الطبري في سورة هود ونسبه إلى قتادة والربيع، \"جامع البيان\" للطبري ١٢/ ٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٨.\n(٢) شذاذ: أي من شذ منهم وخرج عن جماعته.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٤٩٤ (شذذ).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٤/ ١٩٤، \"الجامع لأحكام القرآن\" ١٧/ ٤٨.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٢.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٢، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١٢ عن مجاهد، والبغوي في \"معالم التنزيل\" ٤/ ٣٧٧، والسيوطي في \"الدر المنثور\" ٦/ ١٣٨.\n(٦) لم أجد قوله.\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ٢، \"الكشاف\" للزمخشري ٤/ ٤٠٢.","vol":"24","page":552},{"text":"قال ابن جريج: الحجارة المنضودة (١).\nوقال الفراء: يعني تركناها آية، أي عبرة وعلامة (٢).\n﴿لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ﴾ نحو قوله: ﴿وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً لِقَوْمٍ يَعْقِلُونَ (٣٥)﴾ (٣» (٤).\n\n<span data-type=\"title\" id=toc-5124>٣٨ </span>- قوله ﷿: ﴿وَفِي مُوسَى﴾ (٥)\nأي: وتركنا في شأن موسى أَيضًا عبرة (٦).\nوقال الفراء: هو معطوف على قوله: ﴿وَفِي الْأَرْضِ آيَاتٌ﴾ (٧).\n﴿وَفِي مُوسَى إِذْ أَرْسَلْنَاهُ إِلَى فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (٣٨)﴾ أي: حجة ظاهرة وهي العصا (٨) (٩).\n\n<span data-type=\"title\" id=toc-5125>٣٩ </span>- ﴿فَتَوَلَّى﴾ فأعرض وأدبر عن الإيمان.\n_________\n(١) انظر: \"الكشاف\" للزمخشري ٤/ ٤٠٣، \"الجامع لأحكام القرآن\" ١٧/ ٤٩.\n(٢) \"معاني القرآن\" للفراء ٣/ ٨٧.\n(٣) العنكبوت: ٣٥.\n(٤) ليس في (ح).\n(٥) وفي هامش اللوحة (أ) ما نصه:\n﴿وَفِي مُوسَى﴾ يحتمل أن يكون عطفًا على قوله: ﴿فِيهَا﴾ أي: تركنا في موسى. انظر: \"المحرر الوجيز\" لابن عطية ٥/ ١٧٩.\n(٦) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٤٦، \"معالم التنزيل\" للبغوي ٧/ ٣٧٨.\n(٧) لم أجده عند الفراء، وأورده الزجاج في \"معاني القرآن\" ٥/ ٥٦، والبغوي في \"معالم التنزيل\" ٧/ ٣٧٨، والزمخشري في \"الكشاف\" ٤/ ٤٠٢.\n(٨) الجملة ليست في (ح).\n(٩) انظر: \"الوسيط\" للواحدي ٤/ ١٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٩.","vol":"24","page":553},{"text":"﴿بِرُكْنِهِ﴾ بقوته وقومه (١)، نظيره قوله: ﴿أَوْ آوِي إِلَى رُكْنٍ شَدِيدٍ﴾ (٢) يعني: المنعة والعشيرة. وقال المؤرِّج: بجانبه (٣).\n﴿وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ﴾ (٤) قال أبو عبيدة: أو بمعنى الواو لأنهم قد قالوهما جميعًا له (٥) (٦).\nقاله المؤرج والفراء أَيضًا (٧) وأنشد بيت جرير:\nأثعلبة الفوارس أوْ رِياحًا ... عدلْتَ بِهِمْ طُهَيَّةَ والخِشابا (٨) (٩)\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٨٧، \"إعراب القرآن\" للنحاس ٤/ ٢٤٦، \"النكت والعيون\" للماوردي ٥/ ٣٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٤٩.\n(٢) هود: ٨٠.\n(٣) أورده النحاس في \"إعراب القرآن\" ٤/ ٢٤٦ من غير نسبة، ونسبه الماوردي في \"النكت والعيون\" ٥/ ٣٧٢ للأخفش، وينظر: \"الجامع لأحكام القرآن\" ١٧/ ٤٩.\n(٤) وقع في أسفل اللوحه (أ) ما نصه: ﴿أَوْ مَجْنُونٌ﴾ هو تقسيم؛ ظن أنَّ موسى ﵇ لا بد أن يكون أحد هذين ... ابن عطية [٥/ ١٨٠].\n(٥) ليست في (ت)، والمثبت من (ح).\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ٣، \"إعراب القرآن\" للنحاس ٤/ ٢٤٦، وقال: وهذا تأويل عند النحويين الحذَّاق خطأ وعكس المعاني، وهو مستغنى عنه، \"معالم التنزيل\" للبغوي ٨/ ٢٨٧.\n(٧) لم أجده عند الفراء، وينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٠.\n(٨) وقع في أسفل المخطوط الخشاب: بيوت في بني تميم، وقول أبو عبيدة ضعيف لا داعية إليه في هذا الموضع.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ١٨٠.\n(٩) انظر: \"ديوان جرير\" (ص ٥٩)، \"شرح ديوان جرير\" لمحمد الصاوي ١/ ٦٦، \"المحرر الوجيز\" لابن عطية ٥/ ١٨٠.","vol":"24","page":554},{"text":"وقد توضع أو بمعنى الواو كقوله تعالى: ﴿وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا﴾ (١) والواو بمعنى أو، كقوله: ﴿مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ﴾ (٢) (٣).\n\n<span data-type=\"title\" id=toc-5126>٤٠ </span>- قوله ﷿: ﴿فَأَخَذْنَاهُ وَجُنُودَهُ﴾ (بالغضب (٤).\n﴿فَنَبَذْنَاهُمْ﴾ أي: طرحناهم.\n﴿فِي الْيَمِّ﴾ وهو البحر.\n﴿وَهُوَ مُلِيمٌ﴾ يعني: فرعون) (٥) قد أتى بما يلام عليه (٦).\n\n<span data-type=\"title\" id=toc-5127>٤١ </span>- قوله ﷿: ﴿وَفِي عَادٍ﴾ أي: وتركنا في عاد آية (٧).\n﴿إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ﴾ وهي التي لا تلقح سحابًا ولا شجرًا، ولا رحمة فيها ولا بركة، ولا تنشئ مطرًا (٨).\n_________\n= طهية والخشاب من بني مالك، وطهية حي من تميم نسبوا إلى أمهم، وهنا يمدح الشَّاعر ثعلبة ورياحًا، وذم طهية والخشاب؛ فلذلك وصف ثعلبة بالفوارس.\n(١) الإنسان: ٢٤.\n(٢) النساء: ٣.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٠.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٣.\n(٥) ليس في (ح).\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ٣، \"معاني القرآن\" للزجاج ٥/ ٥٦، \"معالم التنزيل\" للبغوي ٧/ ٣٧٨، \"الكشاف\" للزمخشري ٤/ ٤٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٠.\n(٧) \"جامع البيان\" للطبري ٢٧/ ٤، \"معاني القرآن\" للزجاج ٥/ ٥٦، \"معالم التنزيل\" للبغوي ٧/ ٣٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٠.\n(٨) ذكره الطبري في \"جامع البيان\" ٢٧/ ٤ عن ابن عباس ومجاهد والضَّحَاك.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ٥٦، \"النكت والعيون\" للماوردي ٥/ ٣٧٢، \"الوسيط\" للواحدي ٤/ ١٧٩، \"معالم التنزيل\" للبغوي ٧/ ٣٧٨، \"الجامع =","vol":"24","page":555},{"text":"<span data-type=\"title\" id=toc-5128>٤٢ </span>- ﴿مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (٤٢)﴾\nكالنبت الذي قد يبس وديس (١).\nوقال ابن عباس - ﵄ -: كالشيء الهالك (٢).\nوقال مقاتل: كالشيء البالي (٣) وقال قتادة: كرميم الشجر (٤).\nوقال أبو العالية: كالتراب المدقوق (٥).\nوقال يمان: ما رمتها الماشية بمرمتها من الكلأ (٦).\nوقال مجاهد: كالشيء البالي المتهافت (٧).\n_________\n= لأحكام القرآن\" للقرطبي ١٧/ ٥٠، \"الدر المنثور\" للسيوطي ٦/ ١٣٩.\nوقع في هامش المخطوط ما نصه: وقال سعيد بن المسيّب: كانت ريح الجنوب، وروي عن علي بن أبي طالب - ﵁ - لأنه مردود بقول النَّبِيّ - ﷺ -: \"نصرت بالصَّبا وأُهْلِكَتْ عادٌ بالدَّبورِ. . \".\nانظر: \"المحرر الوجيز\" لابن عطية: ٥/ ١٨٠.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٨٨، \"جامع البيان\" للطبري ٢٧/ ٥، وأورده الماوردي في \"النكت والعيون\" عن قتادة، \"معالم التنزيل\" للبغوي ٧/ ٣٧٨.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٠، \"الدر المنثور\" للسيوطي ٦/ ١٣٩.\n(٣) أورده الماوردي في \"النكت والعيون\" ٥/ ٣٧٣ ونسبه لمجاهد، والبغوي في \"معالم التنزيل\" ٧/ ٣٧٨ بدون نسبة، ونسبه القرطبي ١٧/ ٥٠ لمجاهد.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٥، \"معالم التنزيل\" للبغوي ٧/ ٣٧٨، \"الدر المنثور\" للسيوطي ٦/ ١٤٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٨، \"الجامع لأحكام القرآن\" ١٧/ ٥١.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥١.\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ٥، \"النكت والعيون\" للماوردي ٥/ ٣٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥١.","vol":"24","page":556},{"text":"قال الشَّاعر:\nوَرَأى عَواقِبَ خُلْفِ ذاكَ مذَمَّةً ... تَبْقى عليه والعِظَامُ رَمِيْمُ (١» (٢)\nويقال للشفة: المَرَمَّة والمِقمَّة (٣).\nوقيل: أصله من العظم البالي (٤).\n\n<span data-type=\"title\" id=toc-5129>٤٣ </span>- ﴿وَفِي ثَمُودَ﴾ (أَيضًا آية (٥).\n﴿إِذْ قِيلَ لَهُمْ تَمَتَّعُوا﴾ أي: أسلموا وتمتعوا) (٦).\n﴿حَتَّى حِينٍ﴾ إلى، أي: وقت فناء آجالكم.\n(وقيل: تمتعوا في الثلاثة الأيام التي أمهلوا فيها (٧).\n\n<span data-type=\"title\" id=toc-5130>٤٤ </span>- ﴿فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ﴾\nوعقروا الناقة، والعتو: أشد الفساد.\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥١.\n(٢) ليست في (ح).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥١، \"لسان العرب\" لابن منظور ١٢/ ٢٥٤ (رمم).\n(٤) أورده النحاس في \"معاني القرآن\" ٤/ ٢٤٧ ونسب هذا القول لمحمد بن يزيد.\nوينظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٨، \"لسان العرب\" لابن منظور ١٢/ ٢٥٣.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٥، \"معاني القرآن\" للزجاج ٥/ ٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥١.\n(٦) ليست في (ح).\n(٧) انظر: \"الوسيط\" للواحدي ٤/ ١٧٩، \"معالم التنزيل\" للبغوي ٧/ ٣٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥١، \"الدر المنثور\" للسيوطي ٦/ ١٤٠.","vol":"24","page":557},{"text":"﴿فَأَخَذَتْهُمُ الصَّاعِقَةُ﴾ يعني: العذاب) (١).\nقال الحسين بن واقد: كل صاعقة في القرآن فهي العذاب (٢).\n﴿وَهُمْ يَنْظُرُونَ﴾ إليها نهارًا.\n(قراءة العامة: ﴿الصَّاعِقَةُ﴾ وهي اسم النازلة، وقرأ عمر بن الخطاب وحميد وابن محيصن ومجاهد) (٣) والكسائي: ﴿الصعقة﴾ أي: الفعلة الواحدة (٤).\n\n<span data-type=\"title\" id=toc-5131>٤٥ </span>- قوله ﷿: ﴿فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ﴾\nأي: فما قاموا بعد نزول العذاب بهم، ولا قدروا على النهوض والدفاع (٥). ﴿وَمَا كَانُوا مُنْتَصِرِينَ﴾ منتقمين منا (٦).\nوقال قتادة: ما كان عندهم قوة يمتنعون بها منا (٧).\n\n<span data-type=\"title\" id=toc-5132>٤٦ </span>- قوله ﷿: ﴿وَقَوْمَ نُوحٍ﴾\n_________\n(١) ليس في (ح).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥١.\n(٣) ليس في (ح).\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٠٩)، \"التذكرة\" لابن غلبون ٢/ ٥٦٤، \"التيسير\" للداني (ص ١٦٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٧، \"البدور الزاهرة\" للنشار (ص ٣٠٤)، \"معاني القرآن\" للفراء ٣/ ٨٨، \"جامع البيان\" للطبري ٢٧/ ٦، \"إعراب القرآن\" للنحاس ٤/ ٢٤٧، \"معالم التنزيل\" للبغوي ٧/ ٣٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٢.\n(٥) ذكره الطبري في \"جامع البيان\" ٢٧/ ٦ عن قتادة.\nوانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٨، \"الجامع لأحكام القرآن\" ١٧/ ٥٢.\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ٧.\n(٧) انظر \"جامع البيان\" للطبري ٢٧/ ٧، \"معالم التنزيل\" للبغوي ٧/ ٣٧٩.","vol":"24","page":558},{"text":"قرأ أبو العالية ونصر وأبو عمرو وابن أبي إسحاق والأعمش ويحيى وحمزة والكسائي وخلف وأيوب وسلام: ﴿وَقَوْمَ﴾ بالخفض أي: وفي قوم نُوحٍ أَيضًا آية.\nوقرأ الباقون بالنصب (١)، واختاره أبو عبيدة، وأبو حاتم، وله وجوه، أحدها: الصواب، وجهان أن يرجع إلى الهاء والميم في قوله: ﴿فَأَخَذَتْهُمُ الصَّاعِقَةُ﴾ وأخذت قوم نوح (٢) والثاني: أن يعطف على قوله: ﴿فَنَبَذْنَاهُمْ فِي الْيَمِّ وَهُوَ مُلِيمٌ﴾ ونبذنا (٣) قوم نوح (٤) والثالث: واذكر قوم نوح (٥).\n﴿مِنْ قَبْلُ﴾ أي: من قبل عاد وثمود وقوم فرعون.\n﴿إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ﴾ (كافرين خارجين عن الطاعة.\n\n<span data-type=\"title\" id=toc-5133>٤٧ </span>- قوله ﷿: ﴿وَالسَّمَاءَ بَنَيْنَاهَا﴾\n_________\n(١) انظر: \"التيسير\" للداني (ص ١٦٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٧٧، \"البدور الزاهرة\" للنشار (ص ٣٠٤)، \"معاني القرآن\" للفراء ٣/ ٨٨، \"جامع البيان\" للطبري ٢٧/ ٧، \"معاني القرآن\" للزجاج ٥/ ٥٧، \"معالم التنزيل\" للبغوي ٧/ ٣٧٩، \"الحجة\" لابن زنجلة (ص ٦٨١)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٢.\n(٢) \"معاني القرآن\" للفراء ٣/ ٨٨، \"جامع البيان\" للطبري ٢٧/ ٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٢.\n(٣) في (ح): وأهلكنا.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٧، \"معاني القرآن\" للزجاج ٥/ ٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٢.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٨٨، \"جامع البيان\" للطبري ٢٧/ ٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٢.","vol":"24","page":559},{"text":"عطف أمر السماء على قصة فرعون؛ لأنهما آيتان) (١).\n﴿بِأَيْدٍ﴾ بقوة (٢)، يقال: رجل أيد، أي شديد القوة (٣).\n﴿وَإِنَّا لَمُوسِعُونَ﴾ قال ابن عباس - ﵄ -: قادرون (٤) وقيل عنه أَيضًا: وإنا لموسعون الرزق بالمطر على خَلْقنا (٥).\nوقيل: جعلنا بينها وبين الأرض سعة (٦) (٧) وقال الضحاك: أغنيناكم، دليله قوله: ﴿عَلَى الْمُوسِعِ قَدَرُهُ﴾ (٨).\nقال القتيبي: ذو سعة على خلقنا (٩).\nوقال الحسين بن الفضل: عالمون أحاط علمنا بكل شيء (١٠).\n_________\n(١) ليس في (ح).\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٨٨ - ٨٩، \"جامع البيان\" للطبري ٢٧/ ٧ - ٨، عن ابن عباس ومجاهد وقتادة ومنصور وابن زيد وسفيان، \"معاني القرآن\" للزجاج ٥/ ٥٧، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١٣ عن ابن عباس، \"النكت والعيون\" للماوردي ٥/ ٣٧٣، \"الدر المنثور\" للسيوطي ٦/ ١٤٠.\n(٣) الجملة ليست في (ح).\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٧٣، \"معالم التنزيل\" للبغوي ٧/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٢.\n(٥) السابق.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ٥٧، \"الكشاف\" للزمخشري ٤/ ٤٠٤، \"باهر البرهان\" للغزنوي ٥/ ١٣٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٢.\n(٧) ليست في (ح).\n(٨) البقرة: ٢٣٦، وانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٢.\n(٩) أورده الواحدي في \"الوسيط\" ٤/ ١٨٠ بدون نسبة، والقرطبي ١٧/ ٥٢.\n(١٠) لم أجده.","vol":"24","page":560},{"text":"وقال الحسن: مطيقون (١).\n\n<span data-type=\"title\" id=toc-5134>٤٨ </span>- ﴿وَالْأَرْضَ فَرَشْنَاهَا﴾\nبسطناها كالفراش على وجه ما، ومددناها ومهَّدنا لكم.\n﴿فَنِعْمَ الْمَاهِدُونَ﴾ أي: الباسطون، والمعنى في الجمع التعظيم (٢).\n\n<span data-type=\"title\" id=toc-5135>٤٩ </span>- ﴿وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ﴾ صنفين ونوعين مختلفين (٣).\n(قال ابن زيد: أي: ذكرًا وأنثى (٤).\nوقيل: اختلاف ألوان النبات، وطعمه بعضه حلو وبعضه حامض (٥» (٦).\nوقيل: كالسماء والأرض، والشمس والقمر، والليل والنهار، والبر والبحر، والسهل والجبال، والشتاء والصيف، والإنس والجن، والكفر والإيمان، والشقاوة والسعادة، والجنة والنار، والحق والباطل، والذكر والأنثى (٧).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٩، \"الجامع لأحكام القرآن\" ١٧/ ٥٢.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٣.\n(٣) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (٣١٤)، \"معاني القرآن\" للزجاج ٥/ ٥٨، \"معالم التنزيل\" للبغوي ٧/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٣.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٨، \"إعراب القرآن\" للنحاس ٤/ ٢٥٠.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٨٩، \"إعراب القرآن\" للنحاس ٤/ ٢٥٠.\n(٦) ليس في (ح).\n(٧) أورده الطبري في \"جامع البيان\" ٨/ ٢٧ عن مجاهد.\nوينظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٣، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٤٠ عن مجاهد.","vol":"24","page":561},{"text":"﴿لَعَلَّكُمْ تَذَكَّرُونَ﴾ فتعلمون أن خالق الأزواج فرد، وفي الآية تذكير في القوة في تصريف الخلق والنعمة في المنعة والمصلحة.\n\n<span data-type=\"title\" id=toc-5136>٥٠ </span>- ﴿فَفِرُّوا إِلَى اللَّهِ﴾\nفاهربوا من عذاب الله إلى ثوابه بالإيمان ومجانبة العصيان.\nقال ابن عباس - ﵄ -: فرُّوا منه إليه واعملوا بطاعته (١).\nوقال أبو بكر الوراق: فِروا من طاعة الشيطان إلى طاعة الرَّحْمَن (٢).\n[٢٧٨٢] وأخبرني ابن فنجويه (٣) ﵀، قال: حَدَّثَنَا ابن يوسف (٤)، قال: حَدَّثَنَا محمَّد بن حمدان بن سفيان (٥)، قال: حَدَّثَنَا محمَّد بن زياد (٦)، قال: حَدَّثَنَا يعقوب بن القاسم (٧)، قال: حَدَّثَنَا محمَّد بن معن (٨)، عن محمَّد بن عبد الله بن عمرو بن\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٣.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٤.\n(٣) ثِقَة، صدوق كثير الرواية للمناكير.\n(٤) عبد الله بن يوسف بن أَحْمد بن مالك، لم أجده.\n(٥) أبو عبد الله الطرائفي، واسع العلم، صدوق.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) محمَّد بن معن بن محمَّد بن معن بن نضلة الغفاري، أبو يونس المدنِيُّ، يروي عن جده محمَّد بن معن، روى عنه علي بن المدينيّ ذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: ثِقَة.\nانظر: \"الثِّقات\" لابن حبان ٩/ ٥٩، \"تقريب التهذيب\" لابن حجر (٦٣١٥).","vol":"24","page":562},{"text":"عثمان بن عفان (١) في قوله: ﴿فَفِرُّوا إِلَى اللَّهِ﴾ قال: اخرجوا إلى مكة (٢).\nوقال الحسين بن الفضل: احترزوا من كل شيء دون الله فمن فرَّ إلى غيره لم يمتنع منه.\nوقال الجنيد: الشيطان داعٍ إلى الباطل ففروا إلى الله يمنعكم منه.\nوقال ذو النُّون المصري: ففروا من الجهل إلى العلم، ومن الكفر إلى الشكر (٣).\nوقال عمرو بن عثمان: فرُّوا من أنفسكم إلى ربكم (٤).\nوقال الواسطيّ (٥): فروا إلى ما سبق لكم من الله، ولا تعتمدوا على حركاتكم (٦)، وقال سهل: فروا مما سوى الله إلى الله (٧).\n_________\n(١) محمَّد بن عبد الله بن عمرو بن عثمان بن عفان الأُموي، أبو عبد الله المدنِيُّ، المعروف بالديباج ذكره ابن حبان في \"الثِّقات\" وقال: في حديثه عن أبي الزِّناد بعض المناكير، قال ابن حجر: صدوق.\n\"الثِّقات\" لابن حبان ٧/ ٤١٧، \"تقريب التهذيب\" لابن حجر (٦٠٣٨).\n(٢) [٢٧٨٢] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٣.\n(٣) انظر أقوالهم في \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٤.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٤.\n(٥) نسب القرطبي هذا القول لعمرو بن عثمان أَيضًا.\n(٦) انظر: \"حقائق التفسير\" للسلمي (ب/ ٣١٧)، \"الجامع لأحكام القرآن\" ١٧/ ٥٤.\n(٧) انظر: \"حقائق التفسير\" للسلمي (ب/ ٣١٧)، \"معالم التنزيل\" للبغوي ٧/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٤.","vol":"24","page":563},{"text":"﴿إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ﴾.\n\n<span data-type=\"title\" id=toc-5137>٥١ </span>- ﴿وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَهًا آخَرَ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (٥١)﴾.\n\n<span data-type=\"title\" id=toc-5138>٥٢ </span>- ﴿كَذَلِكَ﴾\nأي: كما كذبك قومك وقالوا: ساحر أو مجنون كذلك.\nوقيل: ﴿كَذَلِكَ﴾ كهذا الأمر (١).\n﴿مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ﴾ من كفار.\n﴿مِنْ رَسُولٍ إِلَّا قَالُوا﴾ لرسلهم. ﴿سَاحِرٌ أَوْ مَجْنُونٌ﴾.\n\n<span data-type=\"title\" id=toc-5139>٥٣ </span>- ﴿أَتَوَاصَوْا بِهِ﴾\nأي: أوصى بعضهم بعضًا بالتكذيب وتواطؤوا عليه (٢)، والألف فيه أَلْف التوبيخ (٣). ﴿بَلْ هُمْ قَوْمٌ طَاغُونَ﴾ متجاوزون الحد معاندون الله.\n\n<span data-type=\"title\" id=toc-5140>٥٤ </span>- ﴿فَتَوَلَّ عَنْهُمْ﴾ فأعرض واصفح عنهم فقد بلغت.\n﴿فَمَا أَنْتَ بِمَلُومٍ﴾ عند الله بكفرهم؛ لأنه إنما عليك البلاغ وقد بلغت ما أرسلت به، وما قصرت عما أمرت (٤).\n_________\n(١) أورده الواحدي في \"الوسيط\" ٤/ ١٨٠ بلفظ: الأمر كذلك.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٥٠، \"معالم التنزيل\" للبغوي ٧/ ٣٨٠، \"زاد المسير\" لابن الجوزي ٨/ ٤٢.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ٥٨، \"معالم التنزيل\" للبغوي ٧/ ٣٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٤.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ١٠، \"إعراب القرآن\" للنحاس ٤/ ٢٥١، \"معالم التنزيل\" للبغوي ٧/ ٣٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٤.","vol":"24","page":564},{"text":"قال المفسرون: فلما نزلت هذِه الآية حزن النَّبِيّ -ﷺ- واشتد ذلك على أصحابه، ورأوا أن الوحي قد انقطع وأن العذاب قد حضر؛ فأنزل الله ﷿:\n\n<span data-type=\"title\" id=toc-5141>٥٥ </span>- ﴿وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ (٥٥)﴾ (١)\nوما في هذِه الآية من التولي والصفح منسوخ بآية السيف (٢) (٣).\n\n<span data-type=\"title\" id=toc-5142>٥٦ </span>- قوله ﷿: ﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (٥٦)﴾\nقال علي بن أبي طالب - ﵁ -: معناه إلَّا لآمرهم أن يعبدون وأدعوهم إلى عبادتي (٤).\nواعتمد الزجاج هذا القول (٥): ويدل عليه ويؤيده قوله تعالى:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١١ عن قتادة ومجاهد.\nوانظر: \"الوسيط\" للواحدي ٤/ ١٨٠، \"معالم التنزيل\" للبغوي ٧/ ٣٨٠، \"الدر المنثور\" للسيوطي ٦/ ١٤١.\n(٢) انظر: \"الناسخ والمنسوخ\" لهبة الله المقرئ (ص ١٦٨)، \"المصفى بأكف أهل الرسوخ\" لابن الجوزي (ص ٥٠)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٤، \"ناسخ القرآن العزيز ومنسوخه\" لابن البارزي (ص ٥١).\n(٣) الجملة ليست في (ح).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨٠، \"زاد المسير\" لابن الجوزي ٨/ ٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٥.\n(٥) قال الزجاج في \"معاني القرآن\" ٥/ ٥٨: قوله: ﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ﴾ الله ﷿ قد علم من قبل أن يخلق الجن والإنس من يعبده ممن يكفر به، فلو كان إنما خلقهم ليجبرهم على عبادته لكانوا كلهم عبادًا مؤمنين، ولم يكن منهم ضلال كافرون، فالمعنى: ما خلقت الجن والإنس إلَّا لأدعوهم إلى عبادتي، وأنا مريد العبادة منهم، يعني: من أهلها.","vol":"24","page":565},{"text":"﴿وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ (١) وقوله: ﴿وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَهًا وَاحِدًا﴾ (٢) قال ابن عباس - ﵄ -: إلَّا ليقروا لي بالعبودية طوعًا أو كرهًا (٣).\nفإن قيل: فكيف كفروا وقد خلقهم للإقرار بربوبيته والتذلل لأمره ومشيئته؟ قيل: إنهم قد تذللوا لقضائه الذي قضى عليهم، لأن قضاءه جار عليهم، لا يقدرون على الامتناع منه، وإنما خالفه من كفر به في العمل بما أمره به، فأما التذلل لقضائه فإنَّه غير ممتنع منه (٤).\nوقيل: وما خلقت أهل السعادة من الجن والإنس إلَّا ليوحدون (٥) (٦).\nوقال مجاهد: إلَّا ليعرفوني (٧).\nولقد أحسن في هذا القول؛ لأنه لو لم يخلقهم لما عرف وجوده وتوحيده، ودليل هذا التأويل قوله تعالى: ﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ﴾ (٨)، ﴿وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ\n_________\n(١) البينة: ٥.\n(٢) التوبة: ٣١.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ١٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١٣، \"النكت والعيون\" للماوردي ٥/ ٣٧٤، \"زاد المسير\" لابن الجوزي ٨/ ٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٥، \"الدر المنثور\" للسيوطي ٦/ ١٤١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٢٢.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ١٢، \"الجامع لأحكام القرآن\" ١٧/ ٥٥.\n(٥) السابق.\n(٦) القول ليس في (ح).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٥، \"فتح القدير\" للشوكاني ٥/ ٩٢.\n(٨) الزخرف: ٩.","vol":"24","page":566},{"text":"الْعَلِيمُ (٩)﴾ (١) وما أشبه هذِه من الآيات.\nوروي عن مجاهد: إلَّا لآمرهم وأنهاهم (٢) (٣)، وروى حبان عن الكلبي: إلَّا ليوحدون، فأما المؤمن فيوحده في الشدة والرخاء وأما الكافر فيوحده في الشدة والبلاء دون النعمة والرخاء (٤) يدل عليه قوله ﷿: ﴿وَإِذَا غَشِيَهُمْ مَوْجٌ كَالظُّلَلِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ (٥)، وقوله: ﴿فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ (٦) الآية.\nوقال عكرمة: إلَّا ليعبدون ويطيعون فأثيب العابد وأعاقب الجاحد (٧). وقال الضحاك وسفيان: هذا خاص لأهل عبادته وطاعته، يدل عليه قراءة ابن عباس - ﵄ -: (وما خلقت الجن والإنس من المُؤْمنين إلَّا ليعبدون) (٨). وقال في آية أخرى: ﴿وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِنَ الْجِنِّ وَالْإِنْسِ﴾ (٩). وقيل: معناه: وما خلقت السعداء من الجن والإنس إلَّا لعبادتي، والأشقياء منهم إلَّا لمعصيتي. قاله زيد\n_________\n(١) الزخرف: ٨٧.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٦، \"فتح القدير\" للشوكاني ٥/ ٩٢.\n(٣) القول ليس في (ح).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٦، \"فتح القدير\" للشوكاني ٥/ ٩٢.\n(٥) لقمان: ٣٢.\n(٦) العنكبوت: ٦٥.\n(٧) انظر: \"الجامع لأحكام القرآن\" ١٧/ ٥٦.\n(٨) \"الوسيط\" للواحدي ٤/ ١٨١، \"زاد المسير\" لابن الجوزي ٨/ ٤٢.\n(٩) الأعراف: ١٧٩.","vol":"24","page":567},{"text":"بن أسلم، قال: هو ما جُبِلوا عليه من الشقاوة والسعادة (١).\nوقال الحسين بن الفضل: هو الاستعباد الظاهر وليس هذا على القدر؛ لأنه لو قدر عليهم عبادته لما عصوه ولما عبدوا غيره، وإنما هو كقوله تعالى: ﴿وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ﴾ (٢) (٣) ثم قال: ﴿قَلِيلًا مَا تَشْكُرُونَ﴾ (٤)، ﴿وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ﴾ (٥) ووجه الآية في الجملة أن الله تعالى لم يخلقهم للعبادة خلق جبلة وإجبار، وإنما خلقهم خلق تكليف واختبار، فمن وفقه وسدَّده أقامه للعبادة التي خُلق لها، ومن خذله وطرده حرمه إياها واستعمله لما خلقه له، كقوله - ﷺ -: \"اعملوا فكل ميسر لما خلق له\" (٦) والله أعلم.\n\n<span data-type=\"title\" id=toc-5143>٥٧ </span>- ﴿مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ﴾ أي: رزقًا و(من) صلةٌ.\n_________\n(١) انظر: \"تفسير سفيان الثَّوريّ\" (ص ٢٨٢)، \"جامع البيان\" للطبري ٢٧/ ١١، \"النكت والعيون\" للماوردي ٥/ ٣٧٥، \"معالم التنزيل\" للبغوي ٧/ ٣٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٦، \"الدر المنثور\" للسيوطي ٦/ ١٤٢، \"فتح القدير\" للشوكاني ٥/ ٩٢.\n(٢) النحل: ٧٨.\n(٣) لم أجد قوله.\n(٤) السجدة: ٩.\n(٥) سبأ: ١٣.\n(٦) أخرجه البُخَارِيّ عن عمران بن الحصين، كتاب القدر، باب جف القلم على علم الله (٦٥٩٦)، وكتاب التوحيد، باب قوله تعالى: ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (١٧)﴾ (٧٥٥١)، وأخرجه مسلم عن جابر وعمران بن حصين، كتاب القدر، باب كيفية خلق الآدمي في بطن أمه، وكتابة رزقه وأجله وعمله، وشقاوته، وسعادته (٢٦٤٨ - ٢٦٤٩).","vol":"24","page":568},{"text":"﴿وَمَا أُرِيدُ أَنْ يُطْعِمُونِ﴾ أو يرزقوا أحدًا من خلقي؛ لأنَّ الخلق كلهم عيال الله تعالى، فأخبرهم أنَّه لم يكلفهم طعام خلقه، بل هو يطعمهم ويتكفل بأرزاقهم كقوله: ﴿وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا﴾ (١).\n\n<span data-type=\"title\" id=toc-5144>٥٨ </span>- ﴿إِنَّ اللَّهَ هُوَ﴾ (٢)\nقرأ مجاهد، وحميد، وابن محيصن، (الرازق) (٣) في وزن فاعل، وقرأ الباقون ﴿الرَّزَّاقُ﴾.\n﴿ذُو الْقُوَّةِ الْمَتِينُ﴾ قال ابن عباس - ﵄ -: الصلب الشديد (٤).\nوقرأ يحيى، والأعمش، وإبراهيم: (المتين) خفضًا على نعت القوة. وقرأ الباقون: برفع النُّون على نعت الله وهو القوي المقتدر المبالغ في القوة والقدرة (٥).\n_________\n(١) هود: ٦.\n(٢) وقع في هامش اللوحة (ب) ما نصه: حَدَّثَنَا أبي، حَدَّثَنَا محمَّد بن أَحْمد بن يزيد، حَدَّثَنَا أَيُّوب بن موسى، حَدَّثَنَا أَحْمد ابن يحيى المروزي، حَدَّثَنَا جرير، عن ليث قال: قال عمر بن الخطاب - ﵁ - ما سألت ربي أن يرزقني رزقًا منه، قد فرغ منه ولكن أسأله أن يبارك لي فيه ... من \"تاريخ أَصبهان\" لأبي نعيم [١/ ٢٦٧].\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٤٤، \"الجامع لأحكام القرآن\" ١٧/ ٥٦، \"فتح القدير\" للشوكاني ٥/ ٩٣، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٩٤).\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ١٣، \"الدر المنثور\" للسيوطي ٦/ ١٤٢.\n(٥) ينظر: \"معاني القرآن\" للفراء ٣/ ٩٠، \"جامع البيان\" للطبري ٢٧/ ١٢، \"المحتسب\" لابن جني ٢/ ٢٨٩، \"زاد المسير\" لابن الجوزي ٨/ ٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٦، \"إتحاف فضلاء البشر\" للدمياطي (٤٩٤).","vol":"24","page":569},{"text":"قال الفراء: كان حقه المتينة فذكَّره؛ لأنه ذهب به إلى الشيء المبرم المحكم الفتل، يقال: حبل متين إذا كان محكم الفتل (١).\nوأنشد الفراء (٢):\nلكل دهر قد لبست أثْوُبًا\nحتَّى اكتسى الرأس قناعًا أشيبًا\nمن ريطة واليمنة المعصبا (٣)\nفذكر المعصب؛ لأن اليمنة صنف من الثياب، ومن هذا الباب قوله: ﴿فَمَنْ جَاءَهُ مَوْعِظَةٌ﴾ (٤) وعظ، وقوله: ﴿وَأَخَذَ الَّذِينَ ظَلَمُوا الصَّيْحَةُ﴾ (٥) أي: الصياح والصوت.\n[٢٨٦٧] وأخبرنا أبو عبد الله ابن فنجويه الدينوري (٦)، قال: حَدَّثَنَا أبو بكر بن مالك القطيعي (٧)، قال: حَدَّثَنَا عبد الله بن أَحْمد بن حنبل (٨)، قال: حَدَّثَنَا أبي (٩)، قال: حَدَّثَنَا يحيى بن آدم (١٠)،\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٦.\n(٢) البيت لمعروف بن عبد الرَّحْمَن.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٩٠، \"جامع البيان\" للطبري ٢٧/ ١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٦، \"لسان العرب\" لابن منظور ١/ ٢٤٥ (ثوب).\nأَثوب: جمع ثوب، وهو اللباس، الريطة: الملاءة إذا كانت قطعة واحدة، أو الثوب اللين الدقيق، اليمنة: ضرب من برود اليمن.\n(٤) البقرة: ٢٧٥.\n(٥) هود: ٦٧.\n(٦) ثِقَة صدوق، كثير الرواية للمناكير.\n(٧) ثِقَة.\n(٨) ثِقَة.\n(٩) إمام، ثِقَة، حافظ، فقيه، حجة.\n(١٠) ابن سليمان، أبو زكريا الكُوفيّ، ثِقَة، حافظ.","vol":"24","page":570},{"text":"ويحيى ابن أبي بكير (١)، قالا: حَدَّثَنَا إسرائيل (٢)، عن أبي إسحاق (٣)، عن عبد الرَّحْمَن بن يزيد (٤)، عن عبد الله بن مسعود - ﵁ - قال: أقرأني رسول الله - ﷺ -: إني (أنا الرَّزّاق ذو القوة المتين) (٥).\n\n<span data-type=\"title\" id=toc-5145>٥٩ </span>- قوله ﷿: ﴿فَإِنَّ لِلَّذِينَ ظَلَمُوا﴾ كفروا من أهل مكة.\n﴿ذَنُوبًا﴾ قال ابن عباس - ﵄ -: دلوًا (٦).\nوقال سعيد بن جبير: سجلًا (٧) (٨). وقال مجاهد: سبيلًا (٩).\nوقال النَّخَعيّ: طرفًا (١٠).\n_________\n(١) أبو زكريا الكرماني، ثِقَة.\n(٢) ابن يونس ابن أبي إسحاق السبيعي، ثِقَة تكلم فيه بلا حجة.\n(٣) عمرو بن عبد الله بن عبيد أبو إسحاق السبيعي، ثِقَة، مكثر، عابد اختلط بأخرة.\n(٤) ابن قيس النَّخَعيّ، ثِقَة.\n(٥) [٢٨٦٧] الحكم على الإسناد:\nالحديث حسن من هذِه الطريق.\nالتخريج:\nأخرجه أبو داود، كتاب الحروف والقراءات، باب (٢٥) (٣٩٩٣)، والتِّرمذيّ كتاب القراءات، باب ومن سورة الذاريات (٢٩٤٠)، وقال: هذا حديث حسن صحيح، والإمام أَحْمد في \"مسنده\" ١/ ٣٩٤ (٣٧٤١).\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ١٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١٣، \"النكت والعيون\" للماوردي ٥/ ٣٧٥، \"الدر المنثور\" للسيوطي ٦/ ١٤٢.\n(٧) وقع في هامش المخطوط: وقرأ الأعمش: (فإن الذين كفروا) والذنوب: الحظ والنصيب. [انظر: \"المحرر الوجيز\" لابن عطية ٥/ ١٨٣].\n(٨) انظر: \"جامع البيان\" للطبري ٢٧/ ١٤.\n(٩) انظر: \"النكت والعيون\" ٥/ ٣٧٥.\n(١٠) لم أجده.","vol":"24","page":571},{"text":"وقال عطاء وقتادة: عذابًا (١).\nوقال الحسن: دولة (٢). وقال عطاء الخُرَاسَانِيّ: حظًّا (٣).\nوقال الأخفش: نصيبًا (٤).\nوأصل الذنوب الدلو العظيمة المملوءة ماءً، (كانوا يسقون فيأخذ هذا ذنوبًا، فجعل الذنوب مكان النصيب (٥)، والمعنى: فإن للذين كفروا من العذاب نصيب الأمم الهالكين) (٦) قال الراجز:\nلنا ذنوب ولكم ذنوب\nفإن أبيتم فلنا القليب (٧)\nثم يستعمل في الحظ والنصيب فيقول: أعطني نصيبي وذنوبي،\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ١٤، \"النكت والعيون\" للماوردي ٥/ ٣٧٥، \"الكشاف\" للزمخشري ٤/ ٤٠٧، ولم أقف على قول عطاء.\n(٢) لم أجده.\n(٣) انظر: \"زاد المسير\" ٨/ ٤٤.\n(٤) انظر: \"معاني القرآن\" للأخفش ٢/ ٦٩٧.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٩٠، \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٥٠)، ونسبه الواحدي في \"الوسيط\" ٤/ ١٨٢ لابن قتيبة، \"معالم التنزيل\" للبغوي ٧/ ٣٨١، \"لسان العرب\" لابن منظور ١/ ٣٩٢.\nوقع في أسفل الهامش ما هو نصه: ولا يقال لها ذنوب وهي فارغة، وجمعها في أدنى العدد ذنبة، وفي الكثير ذنائب.\nالذنوب: الفرس الطويلة الذنب، والذنوب النصيب، والذنوب لحم أسفل المتن، قال ابن الأعرابي يقال: يوم ذنوب، أي: طويل الشر، لا ينقضي.\nانظر: \"البحر المحيط\" لأبي حيان ٨/ ١٤٣.\n(٦) ليس في (ح).\n(٧) ينظر: \"معاني القرآن\" للفراء ٣/ ٩٠، \"تأويل مشكل القرآن\" لابن قتيبة (ص =","vol":"24","page":572},{"text":"وحظي (١)، كما قال علقمة بن عبدة:\nوفي كل قوم قد خبطت بنعمة ... فحق لشأس من نداك ذنوب (٢)\nوقال آخر (٣):\nلعمرك والمنايا طارقات ... لكل بني أبٍ منها ذنوب (٤)\n﴿مِثْلَ ذَنُوبِ أَصْحَابِهِمْ﴾ من كفار الأمم الخالية.\n﴿فَلَا يَسْتَعْجِلُونِ﴾ بالعذاب، إن أخرتهم إلى يوم القيامة (٥)، فإن\n_________\n= ١٥٠)، \"جامع البيان\" للطبري ١٤/ ٢٧، \"لسان العرب\" لابن منظور ١/ ٣٩٢ (ذنب)، \"البحر المحيط\" لأبي حيان ٨/ ١٣١، القليب: البئر.\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٧٥.\n(٢) \"شرح الديوان\" (ص ٣١)، \"الشعر والشعراء\" لابن قتيبة (ص ١٢٧).\nهنا يخاطب علقمة الحارث بن أبي شمر الغساني، وكان شأس أخو علقمة أسيرًا عنده. قد خبطت بنعمة: أي أنعمت وتفضلت.\nوأصل الخبط أن يضرب صاحب الماشية الشجر بعصا ليتساقط ورقها فترعاه الماشية، فضربه مثلًا لما يسديه من المعروف ويتفضل به، لشأس: هو أخو علقمة، ويقال: ابن أخيه، وكان قد أسر يومئذ.\nوالذنوب: الدلو، فضربها مثلًا للنصيب والحظ.\nوقع في أسفل هامش المخطوط ما هو نصه: فيروى أن الملك لما سمع هذا البيت قال: نعم وأذنبه. [انظر: \"المحرر الوجيز\" لابن عطية: ٥/ ١٨٣.\n(٣) هو أبو ذؤيب الهذلي واسمه خويلد بن محرث بن مضر.\n(٤) انظر: \"ديوان الهذليين\" (ص ٩٢)، \"شرح أشعار الهذليين\" للسكري (ص ١٠٤)، \"لسان العرب\" لابن منظور ١/ ٣٩٢ (ذنب).\n(٥) الجملة ليست في (ح).","vol":"24","page":573},{"text":"أمهلوا مع ذنوبهم لأجل ذنوبهم، ونصيبهم في الدنيا (١) (٢).\n\n<span data-type=\"title\" id=toc-5146>٦٠ </span>- ﴿فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (٦٠)﴾\nوهو يوم بدر (٣)، وقيل: يوم القيامة (٤).\n_________\n(١) الجملة ليست في (ح).\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ٥٩، \"النكت والعيون\" للماوردي ٥/ ٣٧٥، \"زاد المسير\" لابن الجوزي ٨/ ٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٧.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨١، \"الكشاف\" للزمخشري ٤/ ٤٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٧، \"فتح القدير\" للشوكاني ٥/ ٩٣.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ١٥، \"معاني القرآن\" للزجاج ٥/ ٥٩، \"النكت والعيون\" للماوردي ٥/ ٣٧٥، \"الوسيط\" للواحدي ٤/ ١٨٢، \"معالم التنزيل\" للبغوي ٧/ ٣٨١، \"زاد المسير\" لابن الجوزي ٨/ ٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٧، \"فتح القدير\" للشوكاني ٥/ ٩٣.","vol":"24","page":574},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الخامس والعشرون]\n[سورة الطور إلى آخر الواقعة]\n\nتحقيق\nد/ فريدة بنت محمد الغامدي\nد/ هبة الله بنت صادق أبو عرب","vol":"25","page":1},{"text":"السيرة الذاتية للمحقق\nد/ فريدة بنت محمَّد الغامدي\nأستاذ مساعد بجامعة أم القرى - كلية الدعوة وأصول الدين - قسم الكتاب والسنة.\nحصلت على درجة الدكتوراه عام ١٤٣٠ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين - قسم الكتاب والسنة، وعنوان الرسالة (ترجيحات أبي حيان الأندلسي في التفسير من أول سورة الأعراف إلى آخرها جمعًا ودراسةً وموازنةً من خلال تفسيرها لبحر المحيط).\n\nلها مؤلفات منشورة أهمها:\n١ - عرض شبهات بعض المعاصرين في الإسراء والمعراج والرد عليها، مجلة كلية التربية - جامعة الأَزْهَر، العدد ١٣٥ جـ ٣، يونيو ٢٠٠٨ م / جماد الثاني ١٤٢٩ هـ.\n٢ - الإخلاص في القرآن الكريم، مجلة كلية التربية - جامعة الأَزْهَر، ١٣٩ جـ ١، يناير ٢٠٠٩ م/ جماد الثاني ١٤٣٠ هـ.\n٣ - البَغَوِيّ ومنهجه في تفسير \"معالم التنزيل\" دراسة مقارنة مع \"الكشف والبيان\" للثعلبي، مجلة كلية التربية - جامعة الأَزْهَر، العدد ١٤٠، مايو ٢٠٠٩ م/ جماد أول ١٤٣٠ هـ.\n* * *\n\nالسيرة الذاتية للمحقق\nد/ هبة الله بنت صَادق بن سعيد هاشم أبو عرب\nأستاذ مساعد متعاونة بجامعة أم القرى - كلية الدعوة وأصول الدين.\nحصلت على درجة الدكتوراه عام ١٤٣٠ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى. - كلية الدعوة وأصول الدين، وعنوان رسالة الدكتوراه (ترجيحات أبي حيان الأندلسي من أول سورة طه إلى الآية ٧٧ من سورة المؤمنون جمعًا ودراسة وموازنة وتعليق).\n[تمام السيرة في المجلد التالي]\n* * *","vol":"25","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢٥]","vol":"25","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٥٠/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"25","page":4},{"text":"<span data-type=\"title\" id=toc-5147>٥٢ - سُورَة الطور</span>","vol":"25","page":5},{"text":"سورة \"والطور\"\nمكية (١)، (وهي: أربعون وسبع آيات في المدنِيُّ والمكي، وثمان في البَصْرِيّ وتسع في الكُوفيّ والشامي.\nاختلفوا في الآيتين: عبد الكُوفيّ والبصري والشامي: ﴿وَالطُّورِ (١)﴾ (٢)، وعد الكُوفيّ والشامي: ﴿إِلَى نَارِ جَهَنَّمَ دَعًّا﴾ وعدد كلماتها ثلاثمائة واثنتا عشرة كلمة، وعدد حروفها أَلْف وخمسمائة حرف (٣).\n[٢٨٦٨] أخبرني أبو الحسن الفارسيّ (٤)، قال: حَدَّثَنَا أبو محمَّد بن أبي حامد (٥)، قال: حَدَّثَنَا أبو جعفر محمَّد بن الحسن الأصفهاني (٦)،\n_________\n(١) \"فضائل القرآن\" لابن الضُّرَيس (ص ٣٣)، \"جامع البيان\" للطبري ٢٧/ ١٥، \"الناسخ والمنسوخ\" للنحاس ٣/ ٢٠، \"دلائل النبوة\" للبيهقي ٧/ ١٤٣، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٤٣ وعزاه لابن مردويه عن ابن عباس ﵄ قال: نزلت سورة الطور بمكة.\n(٢) زيادة يقتضيها السياق ليستقيم المعنى نقلًا عن \"البيان في عد آي القرآن\" لأبي عمرو الداني، ص ٢٣٣.\n(٣) \"البيان\" للداني (ص ٢٣٣)، \"لباب التأويل\" للخازن ٦/ ٢٠٦، \"إتحاف فضلاء البشر\" للدمياطي (٤٩٥)، \"القول الوجيز\" للسمين الحلبي (ص ٢٩٩).\n(٤) محمَّد بن القاسم بن أَحْمد الماوردي، لم يذكر بجرح أو تعديل.\n(٥) عبد الله بن أَحْمد بن جعفر بن أَحْمد بن بكر بن زياد بن عليّ الشعراني ثِقَة.\n(٦) محمَّد بن الحسن بن سعيد، أبو جعفر الأَصْبهانِيّ، سكن بغداد، قال عنه الخَطيب: كان ثِقَة. \"تاريخ بغداد\" للخطيب ٢/ ١٨٠.","vol":"25","page":7},{"text":"قال: حَدَّثَنَا المؤمل بن إسماعيل (١)، قال: حَدَّثَنَا سفيان الثَّوريّ (٢)، قال: حَدَّثَنَا أسلم المِنْقَريّ (٣)، عن عبد الله بن عبد الرَّحْمَن بن أبزى (٤)، عن أَبيه (٥) عن أُبي بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة ﴿وَالطُّورِ﴾ كان حقًّا على الله تعالى أن يؤمنه من عذابه وأن ينعمه في جنته\" (٦» (٧).\n_________\n(١) البَصْرِيّ، أبو عبد الرَّحْمَن، صدوق سيئ الحفظ.\n(٢) سفيان بن سعيد بن مسروق الثَّوريّ، أبو عبد الله الكُوفيّ، ثِقَة حافظ إمام حجة كان ربما دلس.\n(٣) أسلم المِنْقَريّ، يكنى أَبا سعيد، حديثه عند أهل الكوفة، ثِقَة مات سنة (١٤٢ هـ).\n\"تهذيب التهذيب\" لابن حجر ١/ ٢٣٠، \"تقريب التهذيب\" لابن حجر (١٠٥).\nالمِنقَري: بكسر الميم، وسكون النُّون، وفتح القاف والراء.\nانظر: \"الأنساب\" للسمعاني ٥/ ٣٩٦.\n(٤) عبد الله بن عبد الرَّحْمَن بن أبزى الخُزَاعِيّ مولاهم، الكُوفيّ أخو سعيد مقبول.\nانظر: \"الثِّقات\" لابن حبان ٧/ ٩، \"تهذيب التهذيب\" لابن حجر ٣/ ١٧٨، \"تقريب التهذيب\" لابن حجر (٣١٠).\n(٥) عبد الرَّحْمَن بن أبزى الخُزَاعِيّ مولاهم، مولى نافع بن عبد الحارث، صحابي.\nانظر: \"تهذيب التهذيب\" لابن حجر ٣/ ٣١٧، \"تقريب التهذيب\" لابن حجر (٣٣٦).\n(٦) [٢٨٦٨] الحكم على الإسناد:\nضعيف، فيه عبد الله بن عبد الرَّحْمَن بن أبزى، مقبول، والمؤمل بن إسماعيل سيئ الحفظ.\n(٧) ما بين القوسين ليس في (ح).","vol":"25","page":8},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5148>١ </span>- قوله ﷿: ﴿وَالطُّورِ (١)﴾\nكل جبل فهو طور، ولكنه ﷾ عنى بذلك ها هنا جبل الطور الذي كلم عليه موسى ﵇ بالأرض المقدسة، وهو بمدين (١) واسمه زبير <span data-type=\"title\" id=toc-5149>(٢)</span>.\nقال مقاتل بن حيان: هما طوران، يقال لأحدهما طور تينا، والآخر طور زيتا، لأنهما ينبتان التين والزيتون <span data-type=\"title\" id=toc-5150>(٣)</span>.\n\n٢ - ﴿وَكِتَابٍ مَسْطُورٍ (٢)﴾ مكتوب (٤).\n\n٣ - ﴿فِي رَقٍّ مَنْشُورٍ (٣)﴾\nوهو الصحيفة (٥)، واختلفوا في هذا الكتاب ما هو، فقال الكلبي: هو ما كتب الله تعالى بيده لموسى ﵇ من التوراة وموسى ﵇ يسمع\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٩١، \"معاني القرآن\" للزجاج ٥/ ٦١، \"معالم التنزيل\" للبغوي ٧/ ٣٨٥، \"الكشاف\" للزمخشري ٤/ ٤٠٨.\n(٢) أورده الماوردي في \"النكت والعيون\" ٥/ ٣٧٦، ونسبه لمقاتل، وابن الجوزي في \"زاد المسير\" ٨/ ٤٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٥٨.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٨.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ١٥ - ١٦ وقد نسبه إلى مجاهد وقتادة والضحاك.\nوانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨٥، \"زاد المسير\" لابن الجوزي ٤/ ٤٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٩.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ١٦، وقد نسبه إلى مجاهد، \"معالم التنزيل\" للبغوي ٧/ ٣٨٥، \"الكشاف\" للزمخشري ٤/ ٤٠٨.","vol":"25","page":9},{"text":"صرير القلم (١)، وكان كلما مرَّ القلم بمكان خرقه إلى الجانب الآخر، فكان ذلك كتابًا له وجهان (٢).\nوقيل: هو اللوح المحفوظ (٣).\nوقيل: هو دواوين الحفظة، التي أُثبتت فيها أعمال بني آدم (٤) تخرج إليهم يوم القيامة كتابًا منشورًا فآخذ بيمينه وآخذ بشماله (٥) دليله ونظيره: ﴿وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا﴾ (٦)، وقوله: ﴿وَإِذَا الصُّحُفُ نُشِرَتْ﴾ (٧).\nوقيل: هو الذي كتبه الله تعالى لملائكته في السماء يقرؤون ما فيه ما كان وما يكون (٨) (٩).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨٥، وأورده الزمخشري مختصرًا في \"الكشاف\" ٤/ ٤٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٥٩.\n(٢) بقية الكلام لم أجده.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٧٧، \"معالم التنزيل\" للبغوي ٧/ ٣٨٥، \"الكشاف\" للزمخشري ٤/ ٤٠٨، \"زاد المسير\" لابن الجوزي ٨/ ٤٥، \"باهر البرهان\" لبيان الحق النيسابوري (ص ١٣٧٧).\n(٤) الجملة ليست في (ح).\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٩١، \"معاني القرآن\" للزجاج ٥/ ٦١، \"النكت والعيون\" للماوردي ٥/ ٣٧٧، \"معالم التنزيل\" للبغوي ٧/ ٣٨٥، \"زاد المسير\" لابن الجوزي ٨/ ٤٦.\n(٦) الإسراء: ١٣.\n(٧) التكوير: ١٠.\n(٨) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٧٧، \"الجامع لأحكام القرآن\" ١٧/ ٥٩.\n(٩) القول ليس في (ح).","vol":"25","page":10},{"text":"وقيل: هو ما كتب الله ﷿ في قلوب أوليائه من الإيمان (١)، بيانه: ﴿أُولَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ﴾ (٢) وقيل: هو ما كتب الله تعالى للخلق من السابقة والعاقبة (٣).\n\n<span data-type=\"title\" id=toc-5151>٤ </span>- قوله ﷿: ﴿وَالْبَيْتِ الْمَعْمُورِ﴾ بكثرة الغاشية والأهل (٤).\nوقيل: لأنَّ البيت يعمره العباد، وهو بيت في السماء السابعة، حذاء العرش بحيال الكعبة، يقال له: الضراح، حرمته في السماء كحرمة الكعبة في الأرض، يدخله كل يوم سبعون ألفًا من الملائكة يطوفون به ويصلون فيه ثم لا يعودون إليه أبدًا (٥) وخازنه ملك يقال له: رزين (٦).\nوقيل: كان البيت المعمور من الجنة فحُمل إلى الأرض لأجل آدم ﵇، ثم رفع إلى السماء أيام الطوفان (٧).\n_________\n(١) أورد القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٥٩ هذا القول ثم قال: وفي هذا تجوُّز، لأنه عبَّر بالقلوب عن الرِّق.\n(٢) المجادلة: ٢٢.\n(٣) لم أجده.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ١٦.\n(٥) أخرج البخاري بنحوه في كتاب بدء الخلق، باب ذكر الملائكة صلوات الله عليهم (٣٢٠٧)، ومسلم في كتاب الإيمان، باب الإسراء (١٦٤) من حديث مالك بن صعصعة.\n(٦) لم أجده.\n(٧) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٤٧.","vol":"25","page":11},{"text":"(وقيل: كان آدم ﵇ هو الذي بناه، فرفع أيام الطوفان (١).\nوقيل: هو من السماء السادسة (٢).\nوقيل: في السماء الرابعة حيال الكعبة (٣).\nوفي حديث الإسراء، قال: فإذا إبراهيم ﵇ في السماء السابعة مُسْنِدًا ظهرَه إلى البيت المعمور) (٤) (٥).\n[٢٨٦٩] أخبرنا الحسين بن محمد بن الحسين (٦)، قال: حدثنا هارون بن محمد بن هارون (٧)، قال: حدثنا إبراهيم بن الحسين بن ديزيل (٨)، قال: حدثنا موسى بن إسماعيل (٩)، قال: حدثني سفيان ابن نشيط (١٠)، عن أبي محمد (١١)، عن ابن الزبير (١٢)، عن عائشة\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٩١، وأورده الماوردي في \"النكت والعيون\" ٥/ ٣٧٨، ونسبه للربيع بن أنس، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٦١.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٩١، \"جامع البيان\" للطبري ٢٧/ ١٦، \"زاد المسير\" لابن الجوزي ٨/ ٤٦.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٠.\n(٤) ليست في (ح).\n(٥) أخرجه مسلم في كتاب الإيمان، باب الإسراء، عن أنس بن مالك (١٦٢).\n(٦) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٧) ساقطة من (ت)، وهو العطار لم أجده.\n(٨) حافظ ثقة.\n(٩) أبو سلمة التبوذكي، مشهور بكنيته، وباسمه، ثقة ثبت.\n(١٠) سفيان بن نشيط البصري، مقبول وذكره ابن حبان في \"الثقات\" ٦/ ٤٠٥.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٢٨، \"تهذيب الكمال\" للمزي ١١/ ١٩٨، \"تهذيب التهذيب\" ٢/ ٣٦٢، \"تقريب التهذيب\" لابن حجر (٢٤٥).\n(١١) لم أجده.\n(١٢) عبد الله بن الزبير الصحابي المشهور.","vol":"25","page":12},{"text":"- ﵄ - قالت: إنَّ النبي - ﷺ - قدم مكة فأرادت أن تدخل البيت، -يعني: ليلًا- فقال لها بنو شيبة سَدَنته من بني عبد الدار: إن أحدًا لا يدخله ليلًا، ولكنه إن شئت نخليه لكِ نهارًا، فدخل عليها النبيُّ - ﷺ - فشكتْ إليه أنهم منعوها أن تدخل البيت، فقال النبي - ﷺ -: \"إنه ليس لأحد أن يدخل البيت ليلًا، إنَّ هذِه الكعبة بحيال البيت المعمور الذي في السماء السابعة، يدخل ذلك البيت كل يوم سبعون ألفَ ملكٍ لا يعودون إليه أبدًا إلى يوم القيامة، لو وقع منه حجر لوقع على ظهر الكعبة، ولكن انطلقي أنتِ وصواحبكِ فصلين في الحِجْر\" ففعلتُ فأصبحتْ وهي تقول: قد دخلت البيتَ على رغم من رغم (١).\n[٢٨٧٠] وأخبرنا الحسين بن محمد (٢)، قال: حدثنا هارون بن محمد (٣)، قال: حدثنا محمد بن عبد العزيز (٤)، قال: حدثنا كثير ابن يحيى بن كثير (٥) (٦)، قال:\n_________\n(١) [٢٨٦٩] الحكم على الإسناد:\nفيه سفيان بن نشيط مقبول، وفيه من لم أجده.\nالنخربج: لم أجده عند غير المصنف.\n(٢) ابن فنجويه، ثقة صدوق كثير لرواية المناكير.\n(٣) ابن هارون العطار لم أجده.\n(٤) لم أجده.\n(٥) ساقط من (ت).\n(٦) كثير بن يحيى بن كثير، أبو مالك الحنفي، البصري، قال أبو حاتم: محله الصدق وكان يتشيع، وقال أبو زرعة: صدوق.\nانظر: \"الجرح والنعديل\" لابن أبي حاتم ٧/ ١٥٨، \"تهذيب الكمال\" للمزي ٥/ ٣٨٧.","vol":"25","page":13},{"text":"حدثنا أبي (١)، عن عمرو (٢)، عن الحسن (٣) في قوله ﷿: ﴿وَالْبَيْتِ الْمَعْمُورِ (٤)﴾ قال: هو الكعبة البيت الحرام الذي هو معمورٌ من الناس يعمره الله تعالى كل سنة (بِستمائة ألف، فإن عجز الناس عن ذلك أتمه الله سبحانه وتقدَّس بالملائكة) (٤) وهو أول بيت <span data-type=\"title\" id=toc-5152>(٥) </span>وضعه الله تعالى للعبادة في الأرض (٦).\n\n٥ - ﴿وَالسَّقْفِ الْمَرْفُوعِ (٥)﴾\nيعني: السماء سمَّاها سقفًا؛ لأنها للأرض كالسقف للبيت (٧)،\n_________\n(١) أبو النضر، صاحب البصري، ضعيف.\n(٢) عمرو بن عبيد بن باب، التميمي مولاهم، أبو عثمان البصري، المعتزلي المشهور، كان داعية إلى بدعته، اتهمه جماعة مع أنه كان عابدًا، مات سنة (١٤٣ هـ) أو قبلها.\nانظر: \"سير أعلام النبلاء\" للذهبي ٦/ ١٠٥، \"تهذيب التهذيب\" ٤/ ٣٤٤، \"تقريب التهذيب\" لابن حجر (٤٢٤).\n(٣) البصري، ثقة، فقيه فاضل مشهور وكان يرسل ويدلس.\n(٤) ليس في (ح).\n(٥) في (ح): مسجد.\n(٦) [٢٨٧٠] الحكم على الإسناد:\nفيه من لم أجده، ويحيى بن كثير ضعيف، وعمرو بن عبيد، كان داعيًا إلى بدعته متهما.\nالتخريج:\nأورده الماوردي في \"النكت والعيون\" ٥/ ٣٧٨ مختصرًا عن الحسن.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٠.\n(٧) أورده الطبري في \"جامع البيان\" ١٨/ ٢٧، وقد نسبه إلى علي - ﵁ - ومجاهد وقتادة وابن زيد. =","vol":"25","page":14},{"text":"دليله ونظيره قوله تعالى: ﴿وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا﴾ (١).\n\n<span data-type=\"title\" id=toc-5153>٦ </span>- ﴿وَالْبَحْرِ الْمَسْجُورِ (٦)﴾\nقال مجاهد والضحاك وشِمْر بن عطية، ومحمد بن كعب، والأخفش: يعني الموقد المحمي بمنزلة التنور المسجور، ومنه قيل للمسعر: مسجر (٢)، ودليل هذا التأويل ما روي أنَّ النبي - ﷺ - قال: \"لا يركبن هذا البحر إلا حاج أو معتمر أو مجاهدٌ في سبيل الله، فإن تحت البحر نارًا، وتحت النار بحرًا وتحت البحر نارًا\" (٣).\nوقال - ﷺ - في حديث آخر: \"البحر نار في نار\" (٤).\nوروى سعيد بن المسيب أنَّ عليًّا - ﵁ - قال لرجل من اليهود: أين جهنَّم؟ قال: البحر، قال: ما أراك إلَّا صادقًا، وتلا: ﴿وَالْبَحْرِ\n_________\n= وانظر: \"النكت والعيون\" للماوردي ٥/ ٣٧٨، \"معالم التنزيل\" للبغوي ٧/ ٣٨٥، \"زاد المسير\" لابن الجوزي ٨/ ٤٧.\n(١) الأنبياء: ٣٢.\n(٢) أورده الطبري في \"جامع البيان\" ٢٧/ ١٩، عن مجاهد وشمر بن عطية، والبغوي في \"معالم التنزيل\" ٧/ ٣٨٦، عن محمد بن كعب والضحاك، وابن الجوزي في \"زاد المسير\" ٨/ ٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٦١، وأبو حيان \"البحر المحيط\" ٨/ ١٤٦.\n(٣) أخرجه أبو داود كتاب الجهاد، باب في ركوب البحر (٢٤٨٩)، عن بشير بن مسلم، عن عبد الله بن عمرو - ﵁ - وقال: وفي هذا الحديث اضطراب، رُوي عن بشير هكذا وروي عنه أنَّه بلغه عن عبد الله بن عمرو، وروي عنه عن رجل عن عبد الله بن عمرو، وقيل غير ذلك.\n(٤) لم أجده.","vol":"25","page":15},{"text":"الْمَسْجُورِ﴾ ﴿وإذا البحار سجِرت﴾ (١) مخففة (٢).\nودليل هذِه الأخبار وتفسيرها ما روي في الحديث أنَّ الله تعالى يجعل البحار كلها نارًا يوم القيامة فيسعر (٣) بها نار جهنم (٤).\nوقال قتادة: ﴿الْمَسْجُورِ﴾ المملوء (٥).\nوقال ابن كيسان: المجموع ماؤه بعضه إلى بعض (٦)، ومنه قول لبيد:\nفتوسَّطَا عُرْضَ السَّرِيّ وَصدَّعَا ... مَسْجُورَةً متجاوِرًا قُلَّامُها (٧)\n_________\n(١) التكوير: ٦.\n(٢) أخرجه ابن جرير الطبري في \"جامع البيان\" ٢٧/ ١٨، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١٥، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٤٥ - ١٤٦.\n(٣) في (ح): فيسجر.\n(٤) أورده بدون سندٍ الواحديُّ في \"الوسيط\" ٤/ ١٨٥، وابن الجوزي في \"زاد المسير\" ٨/ ٤٨.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩، \"النكت والعيون\" للماوردي ٥/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦١، \"البحر المحيط\" لأبي حيان ٨/ ١٤٥، \"الدر المنثور\" للسيوطي ٦/ ١٤٦.\n(٦) أورده الطبري في \"جامع البيان\" ٢٧/ ١٩، وا ختاره، وانظر: \"باهر البرهان\" لبيان الدين النيسابوري (ص ١٣٧٩).\n(٧) \"الديوان\" (ص ٢٢٠)، \"شرح المعلقات العشر\" للتبريزي (ص ٧٦)، \"جامع البيان\" للطبري ٢٧/ ١٩، \"باهر البرهان\" لبيان الدين النيسابوري (ص ١٣٨٠)، \"شرح المعلقات السبع\" للزوزني (ص ١٧٤).\nالعرض: الناحية، السري: النهر الصغير، التصديع: التشقيق، السجر: الملء، أي: عينًا مسجورة، فحذف الموصوف لما دلت عليه الصفة، القلام: ضرب من =","vol":"25","page":16},{"text":"وقال النمر بن تولب:\nإذا شاءَ طالعَ مُسْجُورَةً ... تَرى حَوْلَها النَّبع والسَّاسما (١)\nوقال أبو العالية: هو اليابس الذي قد سجر حتى ذهب ماؤه (٢)، ورواه عطية، وذو الرمة الشاعر عن ابن عباس - ﵄ -:\n[٢٨٧١] أخبرنيه أبو عبد الله الحسين بن محمد بن الحسين الدينوري (٣)، قال: حدثنا عبيد الله بن عبد الله أبي (٤) سمرة (٥)، قال: حدثنا أبو بكر عبد الله بن سليمان بن الأشعث (٦)، قال: حدثنا أبو جعفر السدوسي (٧)، قال: حدثنا الأصمعي (٨)، عن أبي\n_________\n= النبت، فهنا يصف العير والأتان فيقول: فتوسطا جانب النهر الصغير وشقا عينًا مملوءة ماء قد تجاوز نبتها.\n(١) شعر النمر بن تولب ضمن \"شعراء إسلاميون\" (ص ٣٨٠)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣٠، \"جامع البيان\" للطبري ٢٧/ ١٩، \"معاني القرآن\" للزجاج ٥/ ٦٢، \"جمهرة أشعار العرب\" لأبي زيد القرشي (ص ٢١).\nطالع: أتى، مسجورة: مملوءة، الساسم: الأبنوس، وهو شجر أسود، وقيل: غير ذلك، النبع: شجر يتخذ منه القسي.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨٦.\n(٣) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٤) في (ح): بن.\n(٥) عبيد الله بن عبد الله بن محمد بن أبي سمرة، أبو محمد البندار البغوي. قال البرقاني وابن الفرات: ثقة.\n(٦) أبو بكر بن أبي داود السجستاني، الإمام الحافظ الثقة.\n(٧) لم أجده.\n(٨) عبد الملك بن قريب بن علي بن أصمع، أبو سعيد البصري، صدوق.","vol":"25","page":17},{"text":"عمرو بن العلاء (١)، عن ذي الرُّمَّة (٢)، عن ابن عباس - ﵄ - ﴿وَالْبَحْرِ الْمَسْجُورِ﴾ الفارغ، قال: خرجت أمة لتستقي فرجعت فقالت: إنَّ الحوض مسجور- تعني: فارغًا. (٣)، قال ابن أبي داود: ليس لذي الرُّمة حديث إلَّا هذا.\nوروى علي بن أبي طلحة عن ابن عباس - ﵄ - قال: المسجور: المحبوس (٤).\nوقال الربيع بن أنس: المختلط العذب بالملح (٥).\n[٢٨٧٢] وأخبرني ابن فنجويه (٦)، قال: حدثنا مخلد بن جعفر (٧)\n_________\n(١) ابن عمار بن العريان، ثقة.\n(٢) غيلان بن عقبة بن بهيس لم يذكر بجرح أو تعديل.\n(٣) [٢٨٧١] الحكم على الإسناد:\nفي إسناده من لم أجده.\nالتخريج:\nأورده السيوطي في \"الدر المنثور\" ٦/ ١٤٦، وعزاه إلى الشيرازي في \"الألقاب\" من طريق الأصمعي عن أبي عمرو بن العلاء، عن ذي الرمة، عن ابن عباس - ﵁ -.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١٤.\n(٥) أورده الماوردي في \"النكت والعيون\" ٥/ ٣٧٩، ونسبه إلى ابن بحر، والبغوي في \"معالم التنزيل\" ٧/ ٣٨٦، وأبو حيان في \"البحر المحيط\" ٨/ ١٤٤.\n(٦) ثقة صدوق، كثير الرواية للمناكير.\n(٧) ابن مخلد بن سهل الباقرحي أبو علي الدقاق الفارسي، اختلط بعد أن كان أمره مستقيما.","vol":"25","page":18},{"text":"الباقرحي (١)، قال: حدثنا الحسن بن علويه (٢)، قال: حدثنا إسماعيل ابن عيسى (٣)، قال: حدثنا إسحاق بن بشر (٤) قال: أخبرني جُوَيْبز (٥) عن الضحاك (٦)، ومقاتل بن سليمان (٧) عن الضحاك، عن النزال بن سبرة (٨) عن علي بن أبي طالب - ﵁ - أنه قال في البحر المسجور: هو بحر تحت العرش عمقه (٩) كما بين السماء السابعة إلى الأرض السابعة، وهو ماء غليظ يقال له بحر الحيوان: يمطر العباد بعد النفخة الأولى أربعين صباحًا، فينبتون في قبورهم (١٠).\n_________\n(١) ليست في (ت).\n(٢) الحسن بن علي بن محمد بن سليمان أبو محمد البغدادي القطان، ثقة.\n(٣) البغدادي العطار، ضعفه الأزدي وصححه غيره.\n(٤) ابن محمد بن سالم، أبو حذيفة البخاري، كذاب.\n(٥) ويقال: اسمه جابر: وجويبر لقب، ابن سعيد الأزدي، أبو القاسم البلخي ضعيف جدا.\n(٦) ابن مزاحم الهلالي، صدوق كثير الإرسال.\n(٧) ابن بشير الأزدي الخرساني أبو الحسن البلخي، كذبوه وهجروه، ورمي بالتجسيم.\n(٨) النزال بن سبرة الهلالي الكوفي ثقة، مات قبل المائة، وقيل: إنَّ له صحبة.\nانظر: \"الثقات\" لابن حبان ٣/ ٤١٨، \"الثقات\" للعجلي ٢/ ٣١٢ \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٩٨، \"تهذيب الكمال\" للمزي ٢٩/ ٣٣٤، \"الإصابة\" لابن حجر ٦/ ٤٢، \"تهذيب التهذيب\" لابن حجر ٥/ ٥٩٦، \"تقريب التهذيب\" لابن حجر (٥٦٠).\n(٩) في (ح): غمره.\n(١٠) [٢٨٧٢] الحكم على الإسناد:\nفيه جويير ضعيف جدًّا، وإسحاق بن بشر ومقاتل كذابان. =","vol":"25","page":19},{"text":"<span data-type=\"title\" id=toc-5154>٧ </span>- ﴿إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (٧)﴾ نازل.\n\n<span data-type=\"title\" id=toc-5155>٨ </span>- ﴿مَا لَهُ مِنْ دَافِعٍ﴾ مانع.\nقال جبير بن مطعم - ﵁ -: قدمت المدينة لأكلم رسول الله - ﷺ - في أسارى بدر، فوافيته وهو يصلي بأصحابه صلاة المغرب، وصوته يخرج من المسجد فسمعته يقرأ: ﴿وَالطُّورِ﴾ إلى قوله: ﴿إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (٧) مَا لَهُ مِنْ دَافِعٍ (٨)﴾ فكأنما صدع قلبي، وكان أول ما دخل قلبي الإسلام، فأسلمت خوفًا من نزول العذاب، وما كنت أظن أن أقوم من مكاني حتى يقع بي العذاب (١).\n[٢٨٧٣] (وأخبرني أبو عبد الله بن فنجويه (٢)، قال: حدثنا أبو بكر ابن مالك (٣)، قال: حدثنا عبد الله بن أحمد بن حنبل (٤)، قال: أخبرتُ\n_________\n= التخريج:\nانظر: \"الوسيط\" للواحدي ٤/ ١٧٥، \"معالم التنزيل\" للبغوي ٧/ ٣٨٦.\n(١) أخرجه البخاري مختصرًا في كتاب الأذان، باب الجهر في المغرب (٧٦٥)، وأحمد في مسنده مختصرًا ٤/ ٨٣ (١٦٧٦٢)، وأخرجه مالك - ﵁ - في \"الموطأ\" مختصرًا كتاب الصلاة، باب القراءة في المغرب والعشاء (ص ٧١)، وأورده الماوردي في \"النكت والعيون\" ٥/ ٣٧٩ بنصه، ونسبه إلى الكلبي، وذكر ابن حجر في \"الإصابة\" ١/ ٤٦٢، في ترجمة جبير بن مطعم - ﵁ - قصة إسلامه هذِه، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٤٦ وزاد عزوه لسعيد بن مصنور وابن سعد.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) القطيعي ثقة.\n(٤) ثقة.","vol":"25","page":20},{"text":"عن زَهْدَم بن الحارث المكي (١)، عن عبد الله) (٢) بن رجاء المكي (٣) عن هشام بن حسَّان (٤) قال: انطلقت أنا ومالك بن دينار (٥) إلى الحسن (٦) فانتهينا إليه وعنده رجل يقرأ سورة ﴿وَالطُّورِ (١)﴾ فلما بلغ هذِه الآية: ﴿إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (٧) مَا لَهُ مِنْ دَافِعٍ (٨)﴾ بكى الحسن وبكى أصحابه، وجعل مالك يضطرب حتى غُشي عليه (٧).\n_________\n(١) زهدم بن الحارث المكي حدث عن: عبد الله بن رجاء المكي وسفيان بن عيينة وحفص بن غياث؛ روى عنه: محمد بن الحسين البرجلاني ومحمد بن علي بن زيد الصائغ وغيرهما. والراجح -والله أعلم- أنه غير الغفاري فقد فرق الخطيب ﵀ بينهما قال عنه العقيلي: لا يتابع على حديثه، وقال الذهبي في \"الميزان\": متكلم فيه، وقال في \"المغني\" حديثه منكر، وكذا قال ابن حجر. انظر: \"المتفق والمفترق\" للخطيب ٢/ ١٠٠٢، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦١٨، \"الضعفاء الكبير\" للعقيلي ٢/ ٩٢، \"التاريخ الكبير\" للبخاري ٣/ ٤٤٨، \"المغني في الضعفاء\" للذهبي ١/ ٢٤١، \"ميزان الاعتدال\" للذهبي ٢/ ٢٧٢، \"لسان الميزان\" للذهبي ٣/ ١٥٩.\n(٢) ليست في (ح).\n(٣) أبو عمران البصري، ثقة تغير حفظه قليلا.\n(٤) الأزدي القردوسي، ثقة، من أثبت الناس في ابن سيرين، وفي روايته عن الحسن وعطاء مقال، لأنه قيل: كان يرسل عنهما.\n(٥) البصري، الزاهد، أبو يحيى، صدوق.\n(٦) البصري، ثقة فقيه فاضل مشهور وكان يرسل كثيرا ويدلس.\n(٧) [٢٨٧٣] الحكم على الإسناد:\nضعيف؛ فيه زهدم بن الحارث متكلم فيه.\nالتخريج:\nأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٦٢.","vol":"25","page":21},{"text":"(وهي كلها مجرورة بالقسم، وجوابه: ﴿إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ﴾ (١» (٢).\n\n<span data-type=\"title\" id=toc-5156>٩ </span>- قوله ﷿: ﴿يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (٩)﴾\nأي: تدور كدوران الرحى، وتتكفأ بأهلها كما تتكفأ السفينة ويموج بعضها في بعض (٣).\nواختلفت عبارات المفسرين فيها: فقال ابن عباس - ﵄ -: تدور دورانًا (٤).\nوقال قتادة: تتحرك (٥).\nوقال الضحاك: تحرك (٦).\nوقال عطاء الخراساني: تختلف أجزاؤها بعضها في بعض (٧).\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ٦١، \"إعراب القرآن\" للنحاس ٤/ ٢٥٣، \"النكت والعيون\" للماوردي ٥/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ٦٢/ ١٧، \"إملاء ما من به الرحمن\" للعكبري (ص ٥٤١)، \"التبيان في أقسام القرآن\" لابن القيم (ص ١٦٧).\n(٢) ساقط من (ح).\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠، \"معالم التنزيل\" للبغوي ٧/ ٣٨٧.\n(٤) أورده الطبري في \"جامع البيان\" ٢٧/ ٢١، ونسبه لمجاهد، والماوردي في \"النكت والعيون\" ٥/ ٣٧٩، عن مجاهد.\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ٤٨، \"الدر المنثور\" للسيوطي ٦/ ١٤٧.\n(٥) انظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ٢٤٧، \"جامع البيان\" للطبري ٢٧/ ٢١، \"معالم التنزيل\" للبغوي ٧/ ٣٨٧، \"زاد المسير\" لابن الجوزي (ص ٤٨).\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٣٠.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨٧.","vol":"25","page":22},{"text":"وقال قطرب: تضطرب (١). وقال عطية: تختلف (٢).\nوقال المؤرج: تتحول (٣). وقال بعضهم: تحوَّل (٤).\nوقال الأخفش: تتكفأ (٥).\nوكلها متقاربة، وأصل المور الاضطراب والاختلاف (٦).\nقال رؤبة:\nمسودة الأطراف من وسم العرق ... مايرة الضبعين مصلاة العنق\nأي: مضطربة العضدين.\n\n<span data-type=\"title\" id=toc-5157>١٠ </span>- ﴿وَتَسِيرُ الْجِبَالُ سَيْرًا (١٠)﴾\nعن وجه الأرض، فترجع هي والأرض مستوية، وتزول من أماكنها، وتصير هباءً منثورًا منبثًا (٧).\n_________\n(١) أورده الواحدي بلا نسبة في \"الوسيط\" ٤/ ١٨٥، وكذلك البغوي في \"معالم التنزيل\" ٧/ ٣٨٧.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣١، \"النكت والعيون\" للماوردي ٥/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٣، \"لسان العرب\" لابن منظور ٥/ ١٨٦ (مور)، \"البحر المحيط\" لأبي حيان ٨/ ١٤٣.\n(٦) انظر: \"لسان العرب\" لابن منظور ٥/ ١٨٦ (مور).\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١، \"معالم التنزيل\" للبغوي ٧/ ٣٨٧، \"لباب التأويل\" للخازن ٦/ ٢٠٧.","vol":"25","page":23},{"text":"<span data-type=\"title\" id=toc-5158>١١ </span>- ﴿فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾\nكلمة تقال للهالك (١) وإنما دخلت الفاء، لأنَّ في الكلام معنى المجازاة، مجازه إذا كان هذا فويل يومئذ للمكذبين (٢).\n\n<span data-type=\"title\" id=toc-5159>١٢ </span>- ﴿الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (١٢)﴾ غافلين جاهلين ساهين لاهين (٣).\n\n<span data-type=\"title\" id=toc-5160>١٣ </span>- ﴿يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا (١٣)﴾\nدفعًا، أي: يدفعون ويزعجون إليها إزعاجًا، الدع: الدفع بإزعاج (٤)، وذلك أنَّ خزنة جهنم يغلون أيديهم إلى أعناقهم ويجمعون نواصيهم إلى أقدامهم، ثم يدفعونهم إلى النار دفعًا على وجوههم، وزجا في أقفيتهم حتى يردوا النار (٥) وقرأ أبو رجاء العطاردي، ومحمد بن السميفع: (يوم يدعون إلى نار جهنم دعاء) من الدعاء بالتخفيف (٦)، فإذا دنوا من النار قالت لهم الخزنة:\n\n<span data-type=\"title\" id=toc-5161>١٤ </span>- ﴿هَذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (١٤)﴾\n_________\n(١) ليست في (ح).\n(٢) انظر\"جامع البيان\" للطبري ٢٧/ ٢١ - ٢٢.\n(٣) انظر\"جامع البيان\" للطبري ٢٧/ ٢١ - ٢٢، \"معالم التنزيل\" للبغوي ٧/ ٣٨٧، \"لباب التأويل\" للخازن ٦/ ٢٠٧.\n(٤) أورده عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٤٧ عن قتادة.\nوأنظر \"جامع البيان\" للطبري ٢٧/ ٢٢، \"معاني القرآن\" للزجاج ٥/ ٦٢.\n(٥) انظر\"معالم التنزيل\" للبغوي ٧/ ٣٨٧، \"زاد المسير\" لابن الجوزي ٨/ ٤٩، \"لباب التأويل\" للخازن ٦/ ٢٠٧.\n(٦) انظر\"البحر المحيط\" لأبي حيان ٨/ ١٤٥.","vol":"25","page":24},{"text":"<span data-type=\"title\" id=toc-5162>١٥ </span>- قوله ﷿: ﴿أَفَسِحْرٌ هَذَا﴾\nمعنى الألف: التقريع والتوبيخ (١) ﴿أَمْ أَنْتُمْ لَا تُبْصِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-5163>١٦ </span>- ﴿اصْلَوْهَا﴾ ادخلوا النار.\n﴿فَاصْبِرُوا﴾ على عذابها ﴿أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ﴾ الجزع والصبر (٢) ﴿إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-5164>١٧ </span>- قوله ﷿: ﴿إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ (١٧)﴾ بساتين يتنعمون فيها (٣) (٤).\n\n<span data-type=\"title\" id=toc-5165>١٨ </span>- قوله ﷿: ﴿فَاكِهِينَ﴾\nذو فواكه كثيرة (٥) ونصب ﴿فاكهين﴾ على الحال (٦).\nوقرأ أبو جعفر والأعرج وشيبة: ﴿فكهين﴾ -بغير ألف -أي: معجبين ناعمين (٧).\n﴿بِمَا آتَاهُمْ رَبُّهُمْ﴾ أي: بإيتاء الله إياهم (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨٧، \"زاد المسير\" لابن الجوزي ٨/ ٤٩، \"لباب التأويل\" للخازن ٦/ ٢٠٧.\n(٣) الجملة ليست في (ح).\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣، \"النكت والعيون\" للماوردي ٥/ ٣٨٠.\n(٦) انظر: \"إملاء ما من به الرحمن\" للعكبري (ص ٥٤١)، \"البحر المحيط\" لأبي حيان ٨/ ١٤٥.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨٧، \"لباب التأويل\" للخازن ٦/ ٢٠٧.\n(٨) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣، \"البحر المحيط\" لأبي حيان ٨/ ١٤٥.","vol":"25","page":25},{"text":"﴿وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ﴾ أي: كفاهم إياها (١).\nثم يقال لهم:\n\n<span data-type=\"title\" id=toc-5166>١٩ </span>- ﴿كُلُوا وَاشْرَبُوا﴾ من طيبات ما أعطاكم الله.\n﴿هَنِيئًا﴾ وهو الذي لا تنغيص فيه، وهو هنا صفة في موضع المصدر. أي: كلوا واشربوا هنئتم هنيئًا (٢) ﴿بِمَا كُنْتُمْ تَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-5167>٢٠ </span>- ﴿مُتَّكِئِينَ عَلَى سُرُرٍ مَصْفُوفَةٍ﴾\nسرر جمع سرير، مصفوفة: قد صف بعضها إلى بعض وقوبل بعضها ببعض (٣)، وقيل: ممدودة على صفة واحدة (٤).\n﴿وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ﴾ أي: قرَّناهم بنساء حسنات الأعين حسنات البياض (٥).\n\n<span data-type=\"title\" id=toc-5168>٢١ </span>- قوله ﷿: ﴿وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ﴾\n(قراءة العامه ﴿وَاتَّبَعَتْهُمْ﴾ بوصل الألف وتشديد التاء الأولى، وفتح العين، وتاء (٦).\n_________\n(١) ليس في (ح).\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٨/ ١٤٥.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨٧، \"زاد المسير\" لابن الجوزي ٨/ ٤٩، \"لباب التأويل\" للخازن ٦/ ٢٠٨.\n(٤) لم أجده.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٦.\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٦١٢)، \"التذكرة\" لابن غلبون ٢/ ٥٦٦، =","vol":"25","page":26},{"text":"وقرأ أبو عمرو: ﴿وأتبعناهم﴾ بقطع الألف وإسكان التاء ونون (١)، اعتبارًا بقوله: ﴿أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ﴾ ليكون الكلام على نسق واحد، فأما قوله: ﴿ذُرِّيَّتَهُمْ﴾ الأولى فقرأها بالجمع ابن عامر، وأبو حيوة، والمغيرة، وأبو عمرو، ويعقوب، وابن أبي إسحاق والجحدري، وعيسى، إلَّا أن أبا عمرو كَسرَ التاء على المفعول (٢) وضم الباقون التاء (٣).\nوقرأ الباقون: ﴿ذُرِيَتُهُم﴾ على التوحيد وضم التاء (٤) واختار أبو حاتم (ذرياتهم) على الجمع وضم التاء، واختار أبو عبيد ﴿ذُرِيَتُهُم﴾ على التوحيد وضم التاء (٥). وأما الثانية فقرأ بها نافع، وأبو جعفر،\n_________\n= \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩٠، \"التيسير\" للداني (ص ١٦٥)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٦.\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٦، \"السبعة\" لابن مجاهد (ص ٦١٢)، \"التذكرة\" لابن غلبون ٢/ ٥٦٦، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩٠، \"التيسير\" للداني (ص ١٦٥)، \"الجامع لأحكام القرآن\" ١٧/ ٦٦.\n(٢) انظر: \"التذكرة\" لابن غلبون ٢/ ٥٦٦، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٦.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦١٢)، \"التذكرة\" لابن غلبون ٢/ ٥٦٦، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩٠، \"التيسير\" للداني (ص ١٦٥)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٦.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦١٢)، \"التذكرة\" لابن غلبون ٢/ ٥٦٦، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩٠، \"التيسير\" للداني (١٦٥)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٦.\n(٥) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٥٦.","vol":"25","page":27},{"text":"وشيبة، والأعرج، وابن عامر، وأبو حيوة، والمغيرة، وأبو عمرو، ويعقوب، وابن أبي إسحاق، وعيسى، بكسر التاء على الجمع، واختاره أبو حاتم وقرأ الباقون ﴿ذُرِّيَّتَهُمْ﴾ بفتح التاء على التوحيد واختاره أبو عبيد (١» (٢).\nواختلف المفسرون في معنى الآية: فقال قوم: معناها: والذين آمنوا واتبعتهم ذريتهم بإيمان ألحقنا بهم ذريتهم المؤمنين بدرجاتهم، وإن كانوا لم يبلغوا بأعمالهم درجات آبائهم تكرمةً لآبائهم؛ لتقر بذلك أعينهم، وهي رواية سعيد بن جبير، عن ابن عباس - ﵄ - (٣).\n_________\n(١) وقع في هامش اللوحة (ب) ما نصه:\nواختلف في: ﴿وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ﴾ فنافع وأبو جعفر ﴿واتبعتهم﴾ بوصل الهمزة وتشديد التاء وفتح العين، بعدها تاء فوقية ساكنة، ذريتهم الأول بالتوحيد وضم التاء رفعًا على الفاعلية، والثاني بالجمع وكسر التاء نصبًا مفعولًا ثانيًا، وقرأ ابن كثير وعاصم وحمزة والكسائي وخلف كذلك، إلَّا أنهم قرؤوا بالتوحيد في ذريتهم الثاني كالأول مع نصب التاء مفعولًا أيضًا، وافقهم ابن محيصن والأعمش لكن المطوعي عنه بكسر الذال فيهما وقرأ ابن عامر ويعقوب واتبعتهم كذلك ذرياتهم كلاهما بالجمع مع رفع الأول على ما مرَّ ونصب الثاني بالكسر مفعو، ثانيًا كما مر، ووافقهما الحسن، وقرأ أبو عمرو وأتبعناهم بقطع الهمزة مفتوحة وإسكان التاء والعين ونون فألف بعدها ذرياتهم بالجمع فيهما مع كسر التاء نصبًا على المفعولية كما مرَّ، ووافقه اليزيدي.\nانظر: \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٠).\n(٢) مختصر في (ح).\n(٣) أورده الطبري في \"جامع البيان\" ٢٧/ ٢٤ من طريق عمرو بن مرة عن سعيد بن جبير عن ابن عباس - ﵁ -. =","vol":"25","page":28},{"text":"وقال آخرون: معناها: والذين آمنوا واتبعتهم ذريتهم التي بلغت الإيمان بإيمان وألحقنا بهم ذريتهم الصغار الذين لم يبلغوا الإيمان وهو قول الضحاك (١)، ورواية العوفي عن ابن عباس - ﵄ - (٢).\nوقيل: بل هو في البالغين خاصة (٣).\nوقيل: بل هو عام فيهما، فمن قرأ (ذرياتهم) فلأنَّ الذرية -بغير ألف- الذين في حجورهم، والذريات: الأعقاب والنسل، قاله أبو عمرو، ومن قرأ بغير ألف فلأنَّ الذرية قد تكون بمعنى الأعقاب، لقوله تعالى: ﴿مِنْ ذُرِّيَّةِ آدَمَ﴾ (٤)، ولا أعقاب ونسل أكثر من ذرية آدم ﵇ (٥)، واختار أبو عبيد (وأتبعناهم) بالقطع، لقوله: ﴿أَلْحَقْنَا بِهِمْ﴾ ولم يقل: لحقت، والباقون موصولة مشددة؛ لأنه أليق بالمعنى المقدم، والمعنيان متداخلان، فأخبر الله تعالى أنه يجمع لعبده المؤمن ذريته في الجنة كما كان يحب في الدنيا أن يجتمعوا له ويدخلهم الجنة بفضله ويلحقهم بدرجته بعمل آبائهم من\n_________\n= وانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٨٨، \"الجامع لأحكام القرآن\" ١٧/ ٦٦.\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٥، \"معالم التنزيل\" للبغوي ٧/ ٣٨٨.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٥، \"معالم التنزيل\" للبغوي ٧/ ٣٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٧.\n(٣) أورده الما وردي في \"النكت والعيون\" ٥/ ٣٨١، ونسبه إلى قتادة، والبغوي في \"معالم التنزيل\" ٧/ ٣٨٨.\n(٤) مريم: ٥٨.\n(٥) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٧.","vol":"25","page":29},{"text":"غير أن ينقص الأبناء (١) من أجور آبائهم (٢) شيئًا فذلك قوله ﷿: ﴿وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ﴾ يعني: ما نقص من أجور الآباء شيء، والهاء والميم راجعتان إلى قوله: ﴿وَالَّذِينَ آمَنُوا﴾ والألت: البخس والنقص (٣).\n[٢٨٧٤] أخبرني الحسين بن محمد بن عبد الله الحديثي (٤)، قال: حدثنا سعد بن محمد بن إسحاق الصيرفي (٥)، قال: حدثنا محمد بن عثمان بن أبي شيبة (٦)، قال حدثنا جُبارة بن المُغَلِّس (٧)، قال: حدثنا قيس بن الربيع (٨)، قال: حدثنا عمرو بن مرة (٩)، عن سعيد ابن جبير (١٠)، عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ -: \"إنَّ\n_________\n(١) في (ح): الآباء.\n(٢) في (ح): أعمالهم.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٩٢، \"جامع البيان\" للطبري ٢٧/ ٢٧، \"النكت والعيون\" للماوردي ٥/ ٣٨٢، وأورده ابن منظور في \"لسان العرب\" ٢/ ٤ (ألت)، ونسبه للفراء.\n(٤) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٥) وثقه البرقاني وأبو نعيم الأصبهاني.\n(٦) أبو جعفر العبسي الكوفي الحافظ مختلف فيه، مشاه بعضهم وكذبه آخرون.\n(٧) الحِماني، أبو محمد الكوفي، ضعيف.\n(٨) الأسدي، أبو محمد الكوفي، صدوق تغير لما كبر وأدخل عليه ابنه ما ليس من حديثه فحدث به.\n(٩) ابن عبد الله بن طارق بن الحارث الجملي، المرادي، أبو عبد الله الكوفي، الأعمى، ثقة عابد كان لا يدلس، ورمي بالإرجاء.\n(١٠) ثقة ثبت فقيه.","vol":"25","page":30},{"text":"اللهَ يرفع ذرية المؤمن في درجته وإن كانوا دونه في العمل لتقرَّ بهم عينه ﴿وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ﴾ \" قال: ما نقصنا للآباء مما أعطيناه البنين (١).\n[٢٨٧٥] وأخبرنا الحسين بن محمد بن الحسين الدينوري (٢) ﵀ قال: حدثنا أحمد بن محمد بن الحسن (بن علي) (٣) الهمداني (٤)، قال: حدثنا أبو عبد الله عثمان بن نصر البغدادي (٥)، ببَرذعة (٦)، قال: حدثنا محمد بن عبد الرحمن بن غزوان (٧)، قال: حدثنا شريك (٨)، عن سالم\n_________\n(١) [٢٨٧٤] الحكم على الإسناد:\nضعيف فيه جبارة بن المغلس، ضعيف.\nالتخريج:\nوأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٤٧ موقوفًا عن ابن عباس ﵄، والحاكم في \"المستدرك\" ٢/ ٥٠٩ موقوفًا، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٤، من طريق سفيان بن عمرو بن مرة، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١٦.\n(٢) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) من (ح).\n(٤) ابن الشرقي ثقة مأمون.\n(٥) عثمان بن نصر البغدادي، أبو عبد الله الطائي، لم يذكر بجرح أو تعديل.\n(٦) برذعة: بلد في أقصى أذربيجان.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٧٩.\n(٧) كان يضع الحديث.\n(٨) ابن عبد الله النخعي، الكوفي، صدوق، يخطئ كثيرًا، تغير حفظه منذ ولي القضاء بالكوفة، وكان عادلًا فاضلًا، عابدًا شديدًا على أهل البدع.","vol":"25","page":31},{"text":"الأفطس (١) عن سعيد بن جبير (٢) عن ابن عباس - ﵄ - قال: أظنه ذكره عن النبي - ﷺ - قال: \"إذا دخل أهل الجنة الجنة سأل أحدهم عن أبويه وزوجته وولده، فيقال: إنهم لم يدركوا ما أدركت فيقول: لقد عملت لي ولهم فيؤمر بإلحاقهم به\" وتلا ابن عباس - ﵄ - ﴿وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ﴾ الآية (٣).\n[٢٨٧٦] وأخبرنا أبو عبد الله بن فنجويه الدينوري (٤) ﵀، قال: حدثنا أبو بكر بن مالك القطيعي (٥)، قال: حدثنا عبد الله بن أحمد بن حنبل (٦)، قال: حدثني عثمان بن أبي شيبة (٧)، قال: حدثنا محمد بن فضيل (٨)، عن محمد بن عثمان (٩)،\n_________\n(١) سالم بن عجلان الأفطس، أبو محمد الحراني، ثقة رمي بالإرجاء.\n(٢) ثقة ثبت فقيه.\n(٣) [٢٨٧٥] الحكم على الإسناد:\nضعيف جدًّا فيه محمد بن عبد الرحمن بن غزوان كان يضع الحديث.\nالتخريج:\nأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٦٧.\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) ثقة.\n(٦) ثقة.\n(٧) عثمان بن محمد بن إبراهيم بن عثمان العبسي، أبو الحسن بن أبي شيبة، الكوفي، ثقة، حافظ شهير، وله أوهام.\n(٨) محمد بن فضيل بن غزوان، صدوق عارف رمي بالتشيع.\n(٩) قال الذهبي: لا يدرى من هو، فتشت عنه في أماكن، وله خبر منكر، روى حديثه عبد الله بن أحمد في زيادات \"المسند\" وقال ابن حجر: ذكره الأزدي في الضعفاء. انظر: \"ميزان الاعتدال\" للذهبي ٦/ ٢٥٤، \"تعجيل المنفعة\" لابن حجر (٤١٩)، =","vol":"25","page":32},{"text":"عن زاذان (١)، عن علي - ﵁ - قال: سألتْ خديجة - ﵂ - النبي - ﷺ - عن ولَديْن ماتا في الجاهلية؟ فقال رسول الله - ﷺ -: \"هما في النار\" قال: فلما رأى الكراهية في وجهها قال: \"لو رأيت مكانهما لأبغضتِيهما\" قالت: يا رسول الله، فولدي منك؟ قال: \"في الجنة\" ثم قال: \"إن المؤمنين وأولادهم في الجنة، وإن المشركين وأولادهم في النار\" ثم قرأ رسول الله - ﷺ -: ﴿وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ﴾ هو الآية (٢).\n﴿كُلُّ امْرِئٍ بِمَا كَسَبَ﴾ من الخير والشر ﴿رَهِينٌ﴾ به، والرهين يؤخذ بذنبه ولا يؤخذ بذنب غيره (٣) (٤).\nقرأ ابن كثير وابن محيصن وحميد ومجاهد: ﴿وما ألتناهم﴾ هو بكسر اللام، وفتحها الباقون (٥)، وهما لغتان ألَت يألِت، وألِت، يألَت،\n_________\n= \"لسان الميزان\" لابن حجر ٥/ ٢٨٠.\n(١) زاذان، أبو عمر الكندي، البزاز، ويكنى أبا عبد الله أيضًا، صدوق يرسل، وفيه شيعية.\n(٢) تتمة السورة ليست في (ح).\n(٣) [٢٨٧٦] الحكم على الإسناد:\nضعيف، فيه محمد بن عثمان لا يدرى من هو.\nالتخريج:\nأخرجه عبد الله بن أحمد في زوائد \"المسند\" (١١٣١)، والهيثمي في \"مجمع الزوائد\" ٧/ ٢١٧، ثم قال: والحديث ضعيف من هذا الطريق لأنَّ فيه محمد بن عثمان وهو لا يُعرف.\n(٤) انظر: \"جامع البيان\" للطبري ٧٢/ ٢٨، \"زاد المسير\" لابن الجوزي ٨/ ٥١.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦١٢)، \"التذكرة\" لابن غلبون ٢/ ٥٦٧، \"زاد =","vol":"25","page":33},{"text":"مثل: قنط يقنِط، وقنِط يقنَط (١).\n\n<span data-type=\"title\" id=toc-5169>٢٢ </span>- ﴿وَأَمْدَدْنَاهُمْ﴾ وأعطيناهم وأكثرنا لهم.\n﴿بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ﴾ من أنواع اللُّحْمَان (٢).\n\n<span data-type=\"title\" id=toc-5170>٢٣ </span>- ﴿يَتَنَازَعُونَ﴾ أي: يتعاطون ويتناولون ويتدالون (٣).\n﴿فِيهَا كَأْسًا﴾ إناء فيها خمر (٤).\n﴿لَا لَغْوٌ فِيهَا﴾ أي: لا باطل، قاله قتادة (٥).\nوقال مقاتل بن حيان: لا فضول فيها (٦).\nوقال سعيد بن المسيب: لا رفث فيها (٧).\n_________\n= المسير\" لابن الجوزي ٨/ ٥١، \"التيسير\" للداني (ص ١٦٥)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٤٩٦.\n(١) انظر: \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩٠، \"لسان العرب\" لابن منظور ٢/ ٤ (ألت).\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٨، \"معالم التنزيل\" للبغوي ٧/ ٣٩٠.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٨، \"معاني القرآن\" للزجاج ٥/ ٦٣، \"النكت والعيون\" للماوردي ٥/ ٣٨٢، \"معالم التنزيل\" للبغوي ٧/ ٣٩٠، \"زاد المسير\" لابن الجوزي ٨/ ٥٢.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ٦٣، \"الجامع لأحكام القرآن\" ١٧/ ٦٨.\n(٥) أورده الطبري في \"جامع البيان\" ٢٩/ ٢٧، عن قتادة وزاد عن ابن عباس ومجاهد، والماوردي في \"النكت والعيون\" ٥/ ٣٨٢، والبغوي في \"معالم التنزيل\" ٧/ ٣٩٠.\n(٦) أورده البغوي في \"معالم التنزيل\" ٧/ ٣٩٥.\n(٧) السابق.","vol":"25","page":34},{"text":"وقال ابن زيد: لا سبابَ فيها ولا تخاصم (١).\nوقال القتيبي: لا يذهب عقولهم فيلغوا ويرفثوا (٢).\nوقال ابن عطاء: أيُّ لغوٍ يكون في مجلس محله جنة عدن، وسُقاتهم الملائكة وشُربهم على ذكر الله، وريحانهم تحية من عند الله مباركة طيبة، والقوم أضياف الله تعالى (٣).\n﴿وَلَا تَأْثِيمٌ﴾ أي: ولا فعل يؤثمهم، وهو تفعيل من الإثم، أي: أنهم لا يأثمون في شربها (٤)، وقال ابن عباس - ﵄ -: معناه: ولا كذب (٥).\nوقال الضحاك: يعني: لا يكذب بعضهم بعضًا (٦).\nوقوله: ﴿لَا لَغْوٌ فِيهَا﴾ أي: في الكأس (٧).\nوقيل: في الجنة (٨).\n_________\n(١) أورده الماوردي في \"النكت والعيون\" للماوردي ٥/ ٣٨٢، ونسبه إلى مجاهد، والبغوي في \"معالم التنزيل\" ٧/ ٣٩٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٠، \"زاد المسير\" لابن الجوزي ٨/ ٥٢.\n(٣) انظر: \"حقائق التفسير\" للسلمي (أ/٣١٨)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٩، عن ابن عطاء.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٣٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٩.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٩، \"النكت والعيون\" للماوردي ٥/ ٣٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٩.\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٨٢، \"الجامع لأحكام القرآن\" ١٧/ ٦٩.\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٨، \"الجامع لأحكام القرآن\" ١٧/ ٦٨.\n(٨) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٧، \"النكت والعيون\" للماوردي ٥/ ٣٨٣.","vol":"25","page":35},{"text":"قرأ ابن كثير، وابن محيصن، وحميد، ومجاهد، وأبو عمرو، ويعقوب، والجحدري، وعيسى، وابن أبي إسحاق: ﴿لا لَغوٌ﴾، ﴿ولا تأثيم﴾ بفتح آخرهما، ورفع الباقون ونوَّنُوا (١)، وقد تقدم هذا.\n\n<span data-type=\"title\" id=toc-5171>٢٤ </span>- ﴿وَيَطُوفُ عَلَيْهِمْ﴾\nبالخدمة (٢) وقيل: بالفواكه والتحف والطعام والشراب (٣).\n﴿غِلْمَانٌ لَهُمْ كَأَنَّهُمْ﴾ من بياضهم وصفائهم.\n﴿لُؤْلُؤٌ مَكْنُونٌ﴾ مخزون مصون من الحر والبرد والمطر (٤).\nوعن سعيد بن جبير: لم تمسه الأيدي (٥)، وقال ابن المسيب: هو مخزون في الصدف (٦).\n_________\n(١) والنصب هنا على وجه التبرئة، والرفع على ضربين، على الرفع بالابتداء، وفيها هو الخبر، وعلى أن تكون (لا) رافعة عاملة عمل (ليس).\nوانظر: \"جامع البيان\" للطبري ٢٧/ ٢٩، \"معاني القرآن\" للزجاج ٥/ ٦٣، \"إعراب القرآن\" للنحاس ٤/ ٢٥٧، \"السبعة\" لابن مجاهد (ص ٦١٢)، \"التذكرة\" لابن غلبون ٢/ ٥٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٩، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٩٦).\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ١٨٨، \"معالم التنزيل\" للبغوي ٧/ ٣٩٠، \"زاد المسير\" لابن الجوزي ٨/ ٥٢.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٩.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٨٣، \"الوسيط\" للواحدي ٤/ ١٨٨، \"معالم التنزيل\" للبغوي ٧/ ٣٩٠، \"زاد المسير\" لابن الجوزي ٨/ ٥٢.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٠.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٠.","vol":"25","page":36},{"text":"[٢٨٧٧] أخبرني الحسين بن محمد بن فنجويه (١)، قال: حدثنا أحمد بن علي بن عمر بن حبيش (٢)، قال: حدثنا محمد بن أحمد ابن عصام (٣)، قال: حدثنا عمر بن عبد العزيز المصري (٤)، قال: حدثنا يوسف بن أبي طيبة (٥)، عن وكيع بن الجرَّاح (٦)، عن هشام ابن عروة (٧)، عن أبيه (٨)، عن عائشة - ﵂ - قالت: قال رسول الله - ﷺ -: \"إنَّ أدنى أهل الجنة منزلة من ينادي الخادم من خدامه فيجيبه ألفٌ كلهم يناديه: لبيك، لبيك\" (٩).\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) أبو سعيد الرازي الأشعري، ثقة.\n(٣) محمد بن أحمد بن عصام، لم أقف على ترجمته في هذه الطبقة، لكنه مذكور في إسناد في \"تاريخ بغداد\" يروي عن محمد بن سعد العوفي عن ابن معين، والموجود في \"التكملة لكتاب الصلة\" للقضاعي ٢/ ٢٠: من أهل مرسية، يكنى أبا بكر ويعرف بابن اليتيم سماه ابن سفيان في شيوخه ووصفه بالأدب والبلاغة وأثنى عليه ولم يذكر له رواية، توفي سنة (٥٣٣ هـ) وهو غير المذكور هنا.\n(٤) عمر بن عبد العزيز بن عمران بن أيوب بن مقلاص الخزاعي أبو حفص المصري، ثقة فاضل، وكان فقيها خيرا مات سنة (٢٨٥).\nانظر: \"تهذيب الكمال\" للمزي ٢١/ ٤٣١، \"تاريخ الإسلام\" للذهبي ٢١/ ٣٣٢.\n(٥) أبو يعقوب يوسف بن أبي طيبة الصقل، واسم أبي طيبة: هارون بن يزيد، مولى عمرو بن العجلان مولى عمر بن الخطاب توفي سنة (٢٤١ هـ) انظر: \"المؤتلف والمختلف\" للدارقطني ٣/ ١٤٧٨.\n(٦) ابن مليح الرؤاسي، أبو سفيان الكوفي، ثقة حافظ عابد.\n(٧) ابن الزبير بن العوام الأسدي، ثقة فقيه ربما دلس.\n(٨) عروة بن الزبير بن العوام بن خويلد الأسدي، أبو عبد الله المدني، ثقة.\n(٩) [٢٨٧٧] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل. =","vol":"25","page":37},{"text":"[٢٨٧٨] وأخبرني ابن فنجويه (١)، قال: حدثنا أبو علي المقرئ (٢) قال: حدثنا محمد بن عمران (٣)، قال: حدثنا هناد بن السري (٤)، قال: حدثنا عبدةُ (٥)، عن سعيد (٦)، عن قتادة (٧)، عن عبد الله بن عُمر - ﵄ - قال: قال النبيُّ - ﷺ -: \"ما من أحدٍ من أهل الجنة إلَّا يسعى عليه ألف غلام، كل غلام على عمل ليس عليه صاحبه\" (٨).\n[٢٨٧٩] وأخبرني ابن فنجويه (٩)، قال: حدثنا عبد الله بن إبراهيم ابن أيوب المتوتي (١٠) (١١)، قال: حدثنا الحسين بن الكميت\n_________\n= التخريج:\nأورده القرطبي بغير سند، انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٦٩.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش المقرئ الدينوري، ثقة مأمون.\n(٣) محمد بن عمران بن أسد الموصلي، لم أجده.\n(٤) ابن مصعب التميمي، أبو السري الكوفي، ثقة.\n(٥) عبدة بن سليمان الكلابي، أبو محمد الكوفي، ثقة، ثبت.\n(٦) سعيد بن أبي عروبة، ثقة حافظ له تصانيف كثير التدليس واختلط وكان من أثبت الناس في قتادة.\n(٧) قتادة بن دعامة، ثقة ثبت.\n(٨) [٢٨٧٨] الحكم على الإسناد:\nفيه محمد بن عمران لم أجده.\nالتخريج:\nأورده البغوي عن عبد الله بن عمر.\nانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٠، \"الجامع لأحكام القرآن\" ١٧/ ٦٩.\n(٩) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(١٠) من (ت): والصواب الماسي.\n(١١) أبو محمد البزاز، ثقة متقن.","vol":"25","page":38},{"text":"المَوْصِلي (١)، قال: حدثنا المعلى بن مهدي (٢) قال: أخبرنا مسكين (٣)، عن حوشب (٤)، عن الحسن (٥) ﵀ أنه كان إذا تلا هذِه الآية: ﴿وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ (٢٤)﴾ قال: إنهم قالوا: يا رسول الله، الخادم إذا كان كاللؤلؤ فكيف يكون المخدوم؟ فقال: \"بينهما كما بين القمر ليلة البدر وبين أصغر الكواكب\" (٦).\n_________\n(١) الحسين بن الكميت بن البهلول بن عمر، أبو علي الموصلي، قدم بغداد وحدث بها، وقال عنه الخطيب وابن الجوزي: كان ثقة، توفي سنة (٢٩٤ هـ).\nانظر: \"تاريخ بغداد\" للخطيب ٨/ ٨٧، \"المنتظم\" لابن الجوزي ٦/ ٦١ \"تاريخ الإسلام\" للذهبي ٢٢/ ١٤٠.\n(٢) معلي بن مهدي بن رُسْتم الموصلي، أبو يعلى، صدوق في نفسه، يحدث أحيانًا بالحديث المنكر.\n(٣) مسكين بن عبد الله، أبو فاطمة، قال الدارقطني عنه: ضعيف الحديث، وقال أبو حاتم: وهن أمر مسكين بحديث أبي أمامة في الغسل يوم الجمعة، وذكره ابن حبان في \"الثقات\".\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٢٩، \"الثقات\" لابن حبان ٥/ ٤٤٩، \"لسان الميزان\" لابن حجر (١٨٤).\n(٤) حوشب بن مسلم الثقفي، أبو بشر، مولى، الحجاج بن يوسف، كان يبيع الطيالسة بالبصرة، صدوق.\nانظر: \"تهذيب الكمال\" للمزي ٧/ ٤٦٤، \"تهذيب التهذيب\" لابن حجر ٢/ ٤٣، \"تقريب التهذيب\" لابن حجر (١٨٤).\n(٥) البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.\n(٦) [٢٨٧٩] الحكم على الإسناد:\nضعيف، فيه مسكين بن عبد الله ضعيف الحديث. =","vol":"25","page":39},{"text":"<span data-type=\"title\" id=toc-5172>٢٥ </span>- قوله ﷿: ﴿وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ﴾\nقال ابن عباس - ﵄ -: إذا بعثوا من قبورهم سأل بعضهم بعضًا (١).\nوقيل: في الجنة يتساءلون عن أحوالهم في الدنيا، كان بعضهم يقول لبعض: بم صرت في هذِه المنزلة الرفيعة؟ (٢) وهو الصواب لقوله:\n\n<span data-type=\"title\" id=toc-5173>٢٦ </span>- ﴿قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (٢٦)﴾\nخائفين من عذاب الله. أي: في الدنيا، كنا نوجل من عذاب الله ونخاف (٣).\n\n<span data-type=\"title\" id=toc-5174>٢٧ </span>- قوله ﷿: ﴿فَمَنَّ اللَّهُ عَلَيْنَا﴾\nبالجنة والمغفرة (٤) ﴿وَوَقَانَا عَذَابَ السَّمُومِ﴾ قال الحسن: السموم\n_________\n= التخريج:\nأخرج نحوه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٤٨، عن قتادة، والطبري في \"جامع البيان\" ٢٧/ ٢٩، وزاد عزوه السيوطي في \"الدر المنثور\" ٦/ ١٤٩ لابن المنذر.\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٠.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ٦٤، \"الجامع لأحكام القرآن\" ١٧/ ٧٠.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٠، \"معاني القرآن\" للزجاج ٥/ ٦٤، \"معالم التنزيل\" للبغوي ٧/ ٣٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٠.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٠، \"النكت والعيون\" للماوردي ٥/ ٣٨٣، \"الوسيط\" للواحدي ٤/ ١٨٨، \"معالم التنزيل\" للبغوي ٧/ ٣٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٠.","vol":"25","page":40},{"text":"اسم من أسماء النار وطبقة من طبقات جهنم (١).\nوقيل: هو النار (٢).\n[٢٨٨٠] أخبرني أبو عبد الله بن فنجويه (٣)، قال: حدثنا أبو بكر ابن مالك (٤)، قال: حدثنا عبد الله بن أحمد بن حنبل (٥)، قال: حدثنا أبي (٦) قال: حدثنا أنس بن عياض (٧) قال: حدثني شَيْبَةُ بن نصاح (٨) عن القاسم بن محمد بن أبي بكر الصديق (٩)، قال: غدوت يومًا، وكنت إذا غدوت بدأت بعائشة - ﵂ - فأسلم عليها، فوجدتها ذات يوم تصلي السّبْحة (١٠)، وهي تقرأ: ﴿فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (٢٧)﴾\n_________\n(١) أورده الماوردي ونسبه إلى الأصم، انظر: \"النكت والعيون\" للماوردي ٥/ ٣٨٣، \"الوسيط\" للواحدي ٥/ ١٨٨، \"معالم التنزيل\" للبغوي ٧/ ٣٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٠.\n(٢) أورده أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٣٣، والماوردي في \"النكت والعيون\" ٥/ ٣٨٣ ونسبه إلى ابن زيد، والبغوي في \"معالم التنزيل\" ٧/ ٣٩١، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٠.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) أبو بكر أحمد بن مالك القطيعي، ثقة.\n(٥) ثقة.\n(٦) أحمد بن حنبل، ثقة حافظ، فقيه حجة.\n(٧) ابن ضمرة، أبو عبد الرحمن الليثي، أبو ضمرة المدني، ثقة.\n(٨) ابن سرجس بن يعقوب القارئ المدني، القاضي، ثقة.\n(٩) ثقة.\n(١٠) يقال للذكر ولصلاة النافلة سُبْحة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٣١.","vol":"25","page":41},{"text":"وترددها وتبكي، فقمت حتى ملِلتُ ثم ذهبت إلى السوق في حاجتي ثم رجعت، فإذا هي قائمة تقرؤها وتبكي وتدعو (١).\n\n<span data-type=\"title\" id=toc-5175>٢٨ </span>- ﴿إِنَّا كُنَّا مِنْ قَبْلُ﴾ في الدئيا.\n﴿نَدْعُوهُ﴾ نوحده ونخلص له العبادة، ولا ندعو أحدًا غيره (٢).\n﴿إِنَّهُ﴾ قرأ الحسن، وأبو جعفر وشيبة ونافع والكسائي (أنه) بفتح الألف (٣)، واختاره أبو حاتم، أي: ندعوه لأنه، أو ندعوه بأنه (٤) وقرأ الباقون بالكسر على الابتداء (٥)، واختاره أبو عبيد (٦).\n_________\n(١) [٢٨٨٠] الحكم على الإسناد:\nصحيح، رجاله كلهم ثقات.\nالتخريج:\nأخرجه الإمام أحمد في \"الزهد\" (ص ٢٠٥).\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٠، \"معاني القرآن\" للزجاج ٥/ ٦٤، \"الوسيط\" للواحدي ٤/ ١٨٨، \"معالم التنزيل\" للبغوي ٧/ ٣٩١.\n(٣) أورده الفراء في \"معاني القرآن\" ٣/ ٩٣ عن أبي جعفر ونافع والكسائي، والطبري في \"جامع البيان\" ٢٧/ ٣٠، والنحاس في \"إعراب القرآن\" ٤/ ٢٥٨، وابن مجاهد في \"السبعة\" (ص ٦١٣)، وابن غلبون في \"التذكرة\" ٢/ ٥٦٧، ومكي في \"الكشف عن وجوه القراءات السبع\" ٢/ ٢٩١، والداني في \"التيسير\" (ص ١٦٥).\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٩٣.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٩٣، \"جامع البيان\" للطبري ٢٧/ ٣٠، \"السبعة\" لابن مجاهد (ص ٦١٣)، \"التذكرة\" لابن غلبون ٢/ ٥٦٧، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩١، \"التيسير\" للداني (ص ١٦٥).\n(٦) انظر: \"إعراب القرآن\" للنحاس ٤/ ٢٥٨.","vol":"25","page":42},{"text":"﴿هُوَ الْبَرُّ﴾ قال ابن عباس - ﵁ -: اللطيف (١)، وعنه: الصادق فيما وعد (٢)، وقاله الضحاك أيضًا (٣) ﴿الرَّحِيمُ﴾.\n\n<span data-type=\"title\" id=toc-5176>٢٩ </span>- قوله ﷿: ﴿فَذَكِّرْ﴾ يا محمد قومك بما أعتدنا للكافرين والمؤمنين (٤).\n﴿فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ﴾ أي: برحمته وعصمته (٥).\n﴿بِكَاهِنٍ﴾ تبتدع القول، وتخبر بما في غدٍ من غير وَحي، والكاهن الذي يقول: إنَّ معي رئيا. أي: تابعًا من الجن (٦)، وفي حديث النبي - ﷺ -: \"من أتى كاهنًا فسأله لم تقبل صلاته أربعين يومًا\" (٧).\n﴿وَلَا مَجْنُونٍ﴾ تحنق واعتراض.\nقوله ﷿: ﴿بِنِعْمَتِ رَبِّكَ﴾ كما تقول ما أنت بحمد الله بجاهل (٨)،\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١٦، \"النكت والعيون\" للماوردي ٥/ ٣٨٣، \"معالم التنزيل\" للبغوي ٧/ ٣٩١.\n(٢) أورده الماوردي في \"النكت والعيون\" ٥/ ٣٨٣ عن ابن جريج، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٠، عن ابن عباس وابن جريج.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩١.\n(٤) أورده الزجاج في \"معاني القرآن\" ٥/ ٦٤.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩١.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ١٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩١.\n(٧) أخرجه مسلم عنْ صفية عن بعض أزواج النبي - ﷺ - بلفظ: \"من أتى عرافًا ... \" كتاب السلام، باب تحريم الكهانة وإتيان الكهان (٢٢٣٠).\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧١.","vol":"25","page":43},{"text":"قال الشاعر:\nكم من فقير بحمد الله قد جبرت ... ومكثر بوأته دار محروب (١)\nنزلت هذِه الآيات في الخرَّاصين (٢) الذين اقتسموا عقاب مكة يصدون الناس عن الإيمان ويرمون رسول الله - ﷺ - بالكهانة والجنون والسحر والشعر والكذب (٣).\n\n<span data-type=\"title\" id=toc-5177>٣٠ </span>- قوله ﷿: ﴿أَمْ يَقُولُونَ﴾\nيعني: هؤلاء المقتسمين الخراصين، أي: بل يقولون (٤) ﴿شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ﴾ أي: ننتظر به حوادتْ الدهر فيكفينا أمره بموت أو حادثة مُتلِفة، فيموت ويتفرق أصحابه، وذلك أنهم قالوا: ننتظر به الموت فيهلك كما هلك من قبلَه من الشعراء نحو زهير والنابغة، وفلان وفلان، إنما هو كأحدهم، وإن أباه توفي شابًّا، ونرجو أن يكون موته كموت أبيه، والمنون يكون بمعنى الدهر، أي: حوادث الدهر. ويكون بمعنى الموت (٥).\n_________\n(١) البيت لسلامة بن جندل السعدي، ويروى العجز: وذي غنًى.\n(٢) الخراصون: الكذابون.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩١.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣٣، \"معالم التنزيل\" للبغوي ٧/ ٣٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧١، وأورده ابن الجوزي في \"زاد المسير\" ٨/ ٥٣، ونسبه لأبي عبيدة.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٩٣، \"جامع البيان\" للطبري ٢٧، ٣١، ٣٢، =","vol":"25","page":44},{"text":"وقال الأصمعي: المنون: الليل والنهار، وسميا بذلك؛ لأنهما ينقصان الأعمار ويقطعان الآجال ويحرمان الآمال (١).\nوقال الأخفش: لأنهما يمنان قوى الإنسان ومننه، أي: ينقصونهما (٢).\nوفسر ابن عباس - ﵁ - بالموت (٣) وقال الشاعر:\nتربَّصْ بها رَيْبَ المَنُونِ فإنها ... تطلق يومًا أو يموتُ حَليلُها (٤)\n\n<span data-type=\"title\" id=toc-5178>٣١ </span>- ﴿قُلْ﴾ لهم يا محمد.\n﴿تَرَبَّصُوا﴾ انتظروا (٥).\n_________\n= \"النكت والعيون\" للماوردي ٥/ ٣٨٤، \"الوسيط\" للواحدي ٤/ ١٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩١، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧١ لقتادة والضحاك.\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ٥٤، \"لباب النقول\" للسيوطي (ص ١٨٤).\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٢.\n(٢) لم أجده عند الأخفش.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٣١، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١٧، \"زاد المسير\" لابن الجوزي ٨/ ٥٤، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٥٠ وعزاه لابن المنذر.\n(٤) أورده الطبري في \"جامع البيان\" ٢٧/ ٣١ باختلاف عن بيت المؤلف: سيهلك عنها بعلها أو تُسرح.\nوانظر: \"الجامع لأحكام القرآن\" ١٧/ ٧٢، \"لسان العرب\" لابن منظور ٧/ ٤٠ (ربص)، \"البحر المحيط\" لأبي حيان ٨/ ١٤٨، \"الدر المنثور\" للسيوطي ٦/ ١٥٠.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٢، \"إعراب القرآن\" للنحاس ٤/ ٢٥٩، =","vol":"25","page":45},{"text":"﴿فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ﴾ أن يأتي أمر الله تعالى فيكم فتهلكوا قبل موتي (١).\n\n<span data-type=\"title\" id=toc-5179>٣٢ </span>- ﴿أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ﴾ عقولهم (٢).\n﴿بِهَذَا﴾ التكذيب، لأنهم كانوا يُعدّون في الجاهلية أهل الأحلام ويوصفون بالعقل (٣) وقيل لعمرو بن العاص: - ﵁ - ما بال قومِكَ لم يؤمنوا، وقد وصفهم الله تعالى بالعقل؟ فقال: تلك عقول كادها الله. أي: لم يصحبها بالتوفيق (٤).\nوقيل: ﴿هَذَا﴾ يعني: للأحلام فهم أنه لا أحلام لهم (٥) كقوله:\nفقلت لسيدنا يا حليم ... إنك لم تأس أسوًا رقيقا (٦)\n﴿أَمْ هُمْ﴾ أي: بل هم (٧).\n_________\n= \"معالم التنزيل\" للبغوي ٧/ ٣٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٣، \"زاد المسير\" لابن الجوزي ٨/ ٥٤.\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٢، \"معالم التنزيل\" للبغوي ٧/ ٣٩١.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٩٣.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٢، \"الوسيط\" للواحدي ٤/ ١٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩١، \"زاد المسير\" لابن الجوزي ٨/ ٥٤.\nونسبه النحاس في \"إعراب القرآن\" ٤/ ٢٥٩ لابن زيد.\n(٤) انظر: \"الجامع لأحكام القرآن\" ١٧/ ٧٣، \"زاد المسير\" لابن الجوزي ٨/ ٥٤.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٣.\n(٦) لم أجده.\n(٧) انظر: \"مجاز القرآن\" لأبي عبيدة، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٣٢ عن مجاهد. =","vol":"25","page":46},{"text":"﴿قَوْمٌ طَاغُونَ﴾ يكفرون طغيانًا بعد ما ظهر لهم الحق (١).\n\n<span data-type=\"title\" id=toc-5180>٣٣ </span>- ﴿أَمْ يَقُولُونَ تَقَوَّلَهُ﴾\nتخلق محمد القرآن، وافتراه من تلقاء نفسه (٢)، ومعنى ﴿أم﴾: الأولى: الإنكار، ﴿بل﴾ الثانية الإيجاب، أي: ليس كما يقولون (٣).\n﴿بَلْ لَا يُؤْمِنُونَ﴾ استكبارًا (٤).\n\n<span data-type=\"title\" id=toc-5181>٣٤ </span>- ﴿فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ﴾\nأي: يشبه القرآن ومثله مفترى كما زعموا (٥).\n﴿إِنْ كَانُوا صَادِقِينَ﴾ أن محمدًا تقوله من تلقاء نفسه فإنَّ اللسان لسانهم وهم مستوون في البشرية واللغة والقوة (٦).\n_________\n= \"معالم التنزيل\" للبغوي ٧/ ٣٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٣، ونسبه ابن الجوزي في \"زاد المسير\" ٨/ ٥٥ لأبي عبيدة، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٥٠ ونسبه لمجاهد.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٣.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٣، \"الوسيط\" للواحدي ٤/ ١٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٣، \"زاد المسير\" لابن الجوزي ٨/ ٥٥.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٣.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ١٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٣، \"زاد المسير\" لابن الجوزي ٨/ ٥٥.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٣، \"الوسيط\" للواحدي ٤/ ١٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩٢، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٥٥.\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٣، \"معالم التنزيل\" للبغوي ٧/ ٣٩٢، \"الجامع لأحكام القرآن\" ١٧/ ٧٣، \"زاد المسير\" لابن الجوزي ٨/ ٥٥.","vol":"25","page":47},{"text":"<span data-type=\"title\" id=toc-5182>٣٥ </span>- ﴿أَمْ خُلِقُوا﴾ تقديره أخلقوا، والميم صلة (١).\n﴿مِنْ غَيْرِ شَيْءٍ﴾ قال ابن عباس - ﵁ -: من غير رب خلقهم وقدرهم (٢) وقيل: من غير أم ولا أب، فهم كالجماد لا يعقلون، ولا يقوم لله عليهم حجة ليسوا كذلك، أليس قد خلقوا من نطفة ثم من علقة ثم مضغة، قاله عطاء (٣).\nوقال ابن كيسان: أم خلقوا عبثًا وتُرِكوا سُدى من غير شيء، أي: لغير شيء لا يؤمرون ولا ينهون، وهذا كقول القائل: فعلت كذا وكذا من غير شيء. أي: لغير شيء (٤).\n﴿أَمْ هُمُ الْخَالِقُونَ﴾ لأنفسهم فلا يأتمرون بأمر الله (٥).\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٣٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٤.\n(٢) أورده النحاس في \"إعراب القرآن\" ٤/ ٢٦٠ ولم ينسبه، ونسبه البغوي في \"معالم التنزيل\" ٧/ ٣٩٢ لابن عباس - ﵁ -، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٤، وأورده ابن الجوزي في \"زاد المسير\" ٨/ ٥٦ ولم ينسبه.\n(٣) أورده الطبري في \"جامع البيان\" ٢٧/ ٣٣ بغير نسبه، والنحاس في \"إعراب القرآن\" ٤/ ٢٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٤ نسبه لعطاء، وأورده ابن الجوزي في \"زاد المسير\" ٨/ ٥٦ بدون نسبة.\n(٤) أورده الطبري في \"جامع البيان\" ٢٧/ ٣٣ بغير نسبة، والواحدي في \"الوسيط\" ٤/ ١٨٩، ونسبه لابن كيسان، والبغوي في \"معالم التنزيل\" ٧/ ٣٩٢ ونسبه لابن كيسان، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٤، وأورده ابن الجوزي \"زاد المسير\" ٨/ ٥٦ ولم ينسبه.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٣، \"الوسيط\" للواحدي ٤/ ١٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٤.","vol":"25","page":48},{"text":"<span data-type=\"title\" id=toc-5183>٣٦ </span>- ﴿أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ﴾ فليس عليهم أمر ولا نهي (١).\n﴿بَلْ لَا يُوقِنُونَ﴾ بالحق (٢).\n\n<span data-type=\"title\" id=toc-5184>٣٧ </span>- ﴿أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ﴾\nقال ابن عباس - ﵄ -: يعني: المطر والرزق (٣).\nوقال عكرمة: يعني: النبوة (٤).\nوقيل: علم ما يكون فقد أمِنوا أن يجيء الأمر على خلاف ما يحبون (٥).\n﴿أَمْ هُمُ الْمُصَيْطِرُونَ﴾ المسلطون الجبارون قاله أكثر المفسرين (٦)، وهي رواية الوالبي عن ابن عباس - ﵄ -.\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٥٦.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ١٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٤.\n(٣) أورده الواحدي في \"الوسيط\" ٤/ ١٨٩، ونسبه للكلبي، وكذلك البغوي في \"معالم التنزيل\" ٧/ ٣٩٢، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٤ لابن عباس - ﵁ -، وابن الجوزي في \"زاد المسير\" ٨/ ٥٦ كذلك.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٢، \"زاد المسير\" لابن الجوزي ٨/ ٥٦.\n(٥) أورده ابن الجوزي في \"زاد المسير\" ٨/ ٥٦، ونسبه للثعلبي.\n(٦) أورده الطبري في \"جامع البيان\" للطبري ٢٧/ ٣٣، عن ابن عباس ﵄، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١٧، والنحاس في \"إعراب القرآن\" ٤/ ٢٦٠، والماوردي في \"النكت والعيون\" ٥/ ٣٨٥، والواحدي في \"الوسيط\" ٤/ ١٨٩، والبغوي في \"معالم التنزيل\" ٧/ ٣٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٥، عن ابن عباس - ﵄ -، وابن الجوزي في \"زاد المسير\" ٨/ ٥٦ عنه - ﵁ -، والسيوطي في \"الدر المنثور\" ٦/ ١٥٠.","vol":"25","page":49},{"text":"وقال عطاء: أم هم أرباب قاهرون (١).\nقال أبو عبيدة: يقال: تصيطرت عليَّ. أي: اتخذتني خولًا لك (٢).\nوروى العوفي عن ابن عباس - ﵄ - أيضًا: أم هو المتولّون (٣)، وفيه ثلاث لغات: الصاد، وهي قراءة العامة (٤)، والسين وهي قراءة ابن محيصن، وحميد، والأعشى، ومجاهد، وقنبل، وهشام، وابن حيوة (٥)، وبإشمام الصاد الزاي وهي: قراءة حمزة ويحيى (٦) والصاد الاختيار.\n\n<span data-type=\"title\" id=toc-5185>٣٨ </span>- ﴿أَمْ لَهُمْ سُلَّمٌ﴾\nمصعد وسبب ومرقاة يرتفعون فيه ويرتقون به إلى السماء (٧).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٢، \"الجامع لأحكام القرآن\" ١٧/ ٧٥.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣٣، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٥ لعطاء وأبي عبيدة، ونسبه ابن الجوزي في \"زاد المسير\" ٨/ ٥٦ لأبي عبيدة.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٨٥، \"الجامع لأحكام القرآن\" ١٧/ ٧٥.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦١٣)، \"التذكرة\" لابن غلبون ٢/ ٥٦٧، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩٢، \"التيسير\" للداني (ص ١٦٥)، \"العنوان\" لابن خلف (ص ١٨١)، \"الجامع لأحكام القرآن\" ١٧/ ٧٥.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦١٣)، \"التذكرة\" لابن غلبون ٢/ ٥٦٧، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩٢، \"التيسير\" للداني (ص ١٦٥)، \"العنوان\" لابن خلف (ص ١٨١)، \"الجامع لأحكام القرآن\" ١٧/ ٧٥.\n(٦) السابق.\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٤، \"النكت والعيون\" للماوردي ٥/ ٣٨٥، \"الوسيط\" للواحدي ٤/ ١٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع =","vol":"25","page":50},{"text":"﴿يَسْتَمِعُونَ فِيهِ﴾ الوحي فيدَّعون أنهم سمعوا هناك أنَّ الذي هم عليه هو الحق.\n﴿فَلْيَأْتِ مُسْتَمِعُهُمْ﴾ إن ادَّعوا ذلك (١).\n﴿بِسُلْطَانٍ مُبِينٍ﴾ حجة بينة ظاهرة (٢).\nوقيل: المعنى أَلَهُمْ كجبريل ﵇ يأتيهم بالوحي من عند الله (٣).\n\n<span data-type=\"title\" id=toc-5186>٣٩ </span>- ﴿أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (٣٩)﴾\nأي: أنتم جعلتم لله القادر ما تكرهونه لأنفسكم، وأنتم حكم عند أنفسكم توبيخًا لهم وتقريعًا (٤).\n\n<span data-type=\"title\" id=toc-5187>٤٠ </span>- قوله ﷿: ﴿أَمْ تَسْأَلُهُمْ أَجْرًا﴾\nجُعلًا على ما جئتهم به من الرسالة والحق ودعوتهم إليه (٥).\n_________\n= لأحكام القرآن\" للقرطبي ١٧/ ٧٥، \"زاد المسير\" لابن الجوزي ٨/ ٥٧.\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٤، \"الوسيط\" للواحدي ٤/ ١٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٥، \"زاد المسير\" لابن الجوزي ٨/ ٥٧.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٤، \"إعراب القرآن\" للنحاس ٤/ ٢٦١، \"الوسيط\" للواحدي ٤/ ١٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٥، \"زاد المسير\" لابن الجوزي ٨/ ٥٧.\n(٣) أورده الزجاج في \"معاني القرآن\" ٥/ ٦٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٦، ونسبه للزجاج.\n(٤) \"معاني القرآن\" للزجاج ٥/ ٦٧، \"الوسيط\" للواحدي ٤/ ١٩٠، \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٤، \"الوسيط\" للواحدي ٤/ ١٩٠، \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٥٧، \"الدر المنثور\" للسيوطي ٦/ ١٥٠.","vol":"25","page":51},{"text":"﴿فَهُمْ مِنْ مَغْرَمٍ﴾ غُرْم (١).\n﴿مُثْقَلُونَ﴾ أي: من الغرامة التي كلفتهم إياها مثقلون مجهدون لما كلفتهم (٢).\n\n<span data-type=\"title\" id=toc-5188>٤١ </span>- ﴿أَمْ عِنْدَهُمُ الْغَيْبُ﴾\nأي: علم ما غاب عن الناس، حتى علموا أنَّ ما أخبرهم به الرسول - ﷺ - من أمر القيامة، والجنة، والنار، والبعث، والحساب، والثواب، والعقاب، باطل غير كائن (٣).\nوقال قتادة: لما قالوا: ﴿نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ﴾ قال الله تعالى: ﴿أَمْ عِنْدَهُمُ الْغَيْبُ﴾ حتى علموا بموت محمد وإلى ما يؤول إليه أمره (٤).\nوقال ابن عباس - ﵄ -: أم عندهم اللوح المحفوظ (٥).\n﴿فَهُمْ يَكْتُبُونَ﴾ ما فيه ويخبرون الناس به (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٤، \"زاد المسير\" لابن الجوزي ٨/ ٥٧.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٤، \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٥٧.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦، ابن الجوزي في \"زاد المسير\" ٨/ ٥٨، ولم ينسبه.\n(٥) السابق.\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٥، \"إعراب القرآن\" للنحاس ٤/ ٢٦١، \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٥٧.","vol":"25","page":52},{"text":"وقال القتيبي: فهم يكتبون. أي: يحكمون، والكتاب: الحكم (١)، ومنه قوله - ﷺ - للرجلين اللذين تخاصما إليه فقال: \"أما والذي نفسي بيده لأقضين بينكما بكتاب الله\" (٢) أي: بحكم الله.\n\n<span data-type=\"title\" id=toc-5189>٤٢ </span>- ﴿أَمْ يُرِيدُونَ كَيْدًا﴾ مكرًا بك في دار الندوة (٣).\n﴿فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ﴾ الممكور بهم، يعود الضرر عليهم، ويحيق المكر بهم دونك، وذلك أنهم قتلوا ببدر (٤).\n\n<span data-type=\"title\" id=toc-5190>٤٣ </span>- ﴿أَمْ لَهُمْ إِلَهٌ غَيْرُ اللَّهِ﴾\nأي: أيقولون إنَّ لهم إلهًا غير الله يخلق ويرزق (٥).\n﴿سُبْحَانَ اللَّهِ﴾ أي: تنزيهًا له ولجلاله (٦).\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ١٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦، وأورده ابن الجوزي في \"زاد المسير\" ٨/ ٥٨، ونسبه لابن قتيبة.\n(٢) أخرجه البخاري كتاب الصلح، باب إذا اصطلحوا على صلح جور فالصلح مردود (٢٦٩٥ - ٢٦٩٦)، ومسلم كتاب الحدود، باب من اعترف على نفسه بالزنا (١٦٩٧ - ١٦٩٨).\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ١٩٠، \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٥٨.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ١٩٠، \"معالم التنزيل\" للبغوي ٧/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٥٨.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٥، \"الوسيط\" للواحدي ٤/ ١٩٠، \"معالم التنزيل\" للبغوي ٧/ ٣٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٥٨.\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٥، \"إعراب القرآن\" للنحاس ٤/ ٢٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦.","vol":"25","page":53},{"text":"﴿عَمَّا يُشْرِكُونَ﴾ قال الخليل: كل ما في سورة: ﴿وَالطُّورِ﴾ من ذكر ﴿أم﴾ فكله استفهام، وليس بعطف (١).\n\n<span data-type=\"title\" id=toc-5191>٤٤ </span>- قوله ﷿: ﴿وَإِنْ يَرَوْا كِسْفًا﴾\nقطعة (٢) وقيل: قطعًا، واحدتها كسفة، مثل سدرة وسِدْر (٣).\n﴿مِنَ السَّمَاءِ سَاقِطًا﴾ ذكره على لفظ الكسف.\n﴿يَقُولوُاْ﴾ لشدة معاندتهم وفرط غباوتهم ودرك شقاوتهم هذا: ﴿سَحَابٌ مَرْكُومٌ﴾ بعضه على بعض يسقينا (٤) هذا جواب لقولهم: ﴿فَأَسْقِطْ عَلَيْنَا كِسَفًا مِنَ السَّمَاءِ﴾ (٥)، وقولهم: ﴿أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا﴾ (٦) يقول: لو فعلنا هذا وأسقطنا السماء عليهم قطعًا لما آمنوا ولقالوا سحاب مركوم (٧).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٦، وذكره أبو حيان في \"البحر المحيط\" ٨/ ١٤٩ ونسبه للثعلبي.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٦٧، \"الوسيط\" للواحدي ٤/ ١٩٠، \"معالم التنزيل\" للبغوي ٧/ ٣٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٧، \"زاد المسير\" لابن الجوزي ٨/ ٥٩.\n(٣) أورده الطبري في \"جامع البيان\" ٢٧/ ٣٥، عن ابن عباس ﵄ وقتادة، والنحاس في \"إعراب القرآن\" ٤/ ٢٦٢.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٨٦، \"الوسيط\" للواحدي ٤/ ١٩٠، \"معالم التنزيل\" للبغوي ٧/ ٣٩٤، \"زاد المسير\" لابن الجوزي ٨/ ٥٩.\n(٥) الشعراء: ١٨٧.\n(٦) الإسراء: ٩٢\n(٧) أورده الطبري في \"جامع البيان\" ٢٧/ ٣٦، ونسبه إلى ابن زيد.","vol":"25","page":54},{"text":"<span data-type=\"title\" id=toc-5192>٤٥ </span>- ﴿فَذَرْهُمْ﴾ منسوخ بآية السيف (١).\n﴿حَتَّى يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ﴾ بضم الياء وفتحها. أي: يهلكون (٢).\nقال الفراء: هما لغتان صَعق وصُعِق مثل سَعِدَ وسُعِد (٣).\nقيل: هو يوم بدر (٤). وقيل: عند النفخة الأولى (٥).\nوقرأ مجاهد وابن محيصن وحميد ومحمد بن السميفع: (يلقوا) (٦)\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٥٩، وقال في كتابه \"المصفى من علم الناسخ والمنسوخ\" (ص ٤٧٣ - ٤٧٤): زعم بعضهم أنها نسخت بآية السيف، وإذا كان معناها الوعيد فلا يصح.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٧، \"ناسخ القرآن العزيز ومنسوخه\" لابن البارزي (ص ٥٢).\n(٢) أورده الطبري في \"جامع البيان\" ٢٧/ ٣٦، ونسب فتح الياء إلى عامة الأمصار، وسوى عاصم قرأها بالضم، وقال: والفتح أعجب القراءتين إلينا لأنه أفصح اللغتين وأشهرهما.\nانظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٤.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٩٤، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٧، ونسبه للفراء.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٧.\n(٥) أورده الماوردي في \"النكت والعيون\" ٥/ ٣٨٦، ونسبه لابن عيسى، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٧، وابن الجوزي في \"زاد المسير\" ٨/ ٥٩.\n(٦) أورده أبو حيان ونسبه لأبي حيوة.\nانظر: \"البحر المحيط\" ٨/ ١٥٠، وأورده الدمياطي في \"إتحاف فضلاء البشر\" (ص ٤٩٧) ونسبه لأبي جعفر.\nوقع في هامش اللوحة (أ) ما نصه: وقرأ يلقوا -بفتح الياء وسكون اللام، وفتح =","vol":"25","page":55},{"text":"وقرأ حميد وابن عامر وأبو حيوة وعاصم وزر بن حُبيش والسُّلمي: ﴿يُصْعَقُونَ﴾ -بضم الياء، وفتح العين- (١) وفتح الباقون وهو اختيار أبي عبيد وأبي حاتم (٢) (٣).\n\n<span data-type=\"title\" id=toc-5193>٤٦ </span>- ﴿يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلَا هُمْ يُنْصَرُونَ (٤٦)﴾ من الله (٤).\n\n<span data-type=\"title\" id=toc-5194>٤٧ </span>- ﴿وَإِنَّ لِلَّذِينَ ظَلَمُوا﴾ كفروا (٥).\n﴿عَذَابًا دُونَ ذَلِكَ﴾ قبل موتهم (٦).\n_________\n= القاف بلا ألف، أبو جعفر ومرَّ بالزخرف. . \"إتحاف فضلاء البشر\" للدمياطي (٤٠١).\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦١٣)، \"التذكرة\" لابن غلبون ٢/ ٥٦٧، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩٢، \"التيسير\" للداني (ص ١٦٥)، \"العنوان\" لابن خلف (ص ١٨١).\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦١٣)، \"التذكرة\" لابن غلبون ٢/ ٥٦٧، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٩٢، \"التيسير\" للداني (ص ١٦٥)، \"العنوان\" لابن خلف (ص ١٨١).\n(٣) وقع في هامش اللوحة (أ): ما نصه:\nوقرأ الجمهور (يصعقون) بفتح الياء، وقرأ عاصم وابن عامر، وزيد بن علي وأهل مكة في قول شبل بن عباد بضمها، وفتحها أهل مكة كالجمهور في قول إسماعيل، وقرأ السلمي بضم الياء وكسر العين من أصعق رباعيًّا.\nانظر: \"البحر المحيط\" لأبي حيان ٨/ ١٥٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٧.\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ١٩١، \"معالم التنزيل\" للبغوي ٧/ ٣٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٨، \"زاد المسير\" لابن الجوزي ٨/ ٥٩.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ٦٨، \"معالم التنزيل\" للبغوي ٧/ ٣٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٨.","vol":"25","page":56},{"text":"وقال البراء بن عازب - ﵄ -: وهو عذاب القبر (١).\nوقال ابن عباس - ﵄ -: هو القتل ببدر (٢).\nوقال مجاهد: هو الجوع والجهد والقحط سبع سنين (٣).\nوقال ابن زيد: هو المصائب التي تصيبهم من الأوجاع والأسقام والبلايا وذهاب الأموال والأولاد (٤).\n_________\n(١) أورده الطبري في \"جامع البيان\" ٢٧/ ٣٦، ونسبه إلى البراء وابن عباس - ﵄ -. والنحاس في \"إعراب القرآن\" ٤/ ٢٦٣، والماوردي في \"النكت والعيون\" ٥/ ٣٨٦، ونسبه إلى علي - ﵁ -، والبغوي في \"معالم التنزيل\" ٧/ ٣٩٤، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٨ لابن عباس وعلى والبراء - ﵃ -، ونسبه ابن الجوزي في \"زاد المسير\" ٨/ ٦٠ للبراء وابن عباس - ﵃ -، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٥٠ - ١٥١ عن ابن عباس ﵄.\n(٢) أورده الواحدي في \"الوسيط\" ٤/ ١٩١ بدون نسبة. والبغوي في \"معالم التنزيل\" ٧/ ٣٩٤، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٨ عن ابن عباس، وقال: هو القتل. وابن الجوزي في \"زاد المسير\" ٨/ ٦٠، ونسبه لابن عباس ومقاتل.\n(٣) أورده الطبري في \"جامع البيان\" ٢٧/ ٣٧ عن مجاهد بلفظ: الجوع. والماوردي في \"النكت والعيون\" ٥/ ٣٨٦، والبغوي في \"معالم التنزيل\" ٧/ ٣٩٤ عن الضحاك، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٨، وابن الجوزي في \"زاد المسير\" ٨/ ٦٠ عن مجاهد بلفظ: عذاب الجوع. والسيوطي في \"الدر المنثور\" ٦/ ١٥١ عن مجاهد بلفظ: الجوع لقريش في الدنيا.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٧، \"إعراب القرآن\" للنحاس ٤/ ٢٦٣، وأورده الماوردي في \"النكت والعيون\" ٥/ ٣٨٦، ونسبه للحسن، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٨، ونسبه ابن الجوزي في \"زاد المسير\" ٨/ ٦٠ لابن زبد والحسن.","vol":"25","page":57},{"text":"﴿وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ﴾ أنَّ العذاب نازل بهم (١) وقيل: ولكن أكثرهم لا يعلمون ما يصيرون إليه (٢).\n\n<span data-type=\"title\" id=toc-5195>٤٨ </span>- قوله ﷿: ﴿وَاصْبِرْ لِحُكْمِ رَبِّكَ﴾\nكما أمرك الله تعالى منسوخ بآية السيف (٣).\n﴿فَإِنَّكَ بِأَعْيُنِنَا﴾ بمرأى ومنظر منَّا نرى ونسمع ما تقول وتفعل (٤).\nوقيل: بحيث نراك ونحفظك من مكرهم (٥).\n﴿وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ﴾ قال عوف بن مالك - ﵁ - وعطاء وسعيد ابن جبير: وقل سبحانك اللهم وبحمدك حين تقوم من مجلسك، فإن\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٧، \"الوسيط\" للواحدي ٤/ ١٩١، \"معالم التنزيل\" للبغوي ٧/ ٣٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٨، \"زاد المسير\" لابن الجوزي ٨/ ٦٠.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٨.\n(٣) انظر: \"الناسخ والمنسوخ\" لابن حزم (ص ٥٨)، وقال ابن الجوزي في \"الناسخ والمنسوخ\" (ص ٤٧٤): قال بعضهم: يعني الصبر، منسوخ بآية السيف، وإنما يصح هذا لو كان المراد الصبر عن القتال، والصبر هنا مطلق يمكن أن يُشار به إلى الصبر على أوامر الله انظر: \"ناسخ القرآن العزيز ومنسوخه\" لابن البارزي (ص ٥٢).\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٨٧، \"معالم التنزيل\" للبغوي ٧/ ٣٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٨.\n(٥) \"جامع البيان\" للطبري ٢٧/ ٣٧، \"معاني القرآن\" للزجاج ٥/ ٦٨، \"إعراب القرآن\" للنحاس ٤/ ٢٦٣، \"النكت والعيون\" للماوردي ٥/ ٣٨٧، وأورده البغوي في \"معالم التنزيل\" ٧/ ٣٩٤، ونسبه للنحاس، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٨، وأورده ابن الجوزي في \"زاد المسير\" ٨/ ٦٠، ونسبه للنحاس.","vol":"25","page":58},{"text":"كان المجلس خيرًا ازددت ثناءً حسنًا وإن كان غير ذلك كان كفارة له (١)، ودليل هذا التأويل:\n[٢٨٨١] ما أخبرني الحسين بن محمد بن فنجويه (٢)، قال: حدثنا محمد بن الحسن بن صقلاب (٣)، قال: حدثنا أبو الحسن أحمد بن عيسى بن حمدون الناقد بطرسوس (٤)، قال: حدثنا أبو أمَيَّةَ (٥) قال: حدثنا حجاج (٦) قال: حدثنا ابن جريج (٧)، قال: أخبرني موسى بن عقبة (٨)، عن سهيل بن أبي صالح (٩)، عن أبي هريرة - ﵁ - قال: قال النبي - ﷺ -: \"من جلس في مجلس كثر فيه لغطه فقال: قبل أن يقوم: سبحانك اللهم وبحمدك لا إله إلا أنت\n_________\n(١) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١٧ عن عطاء بن أبي رباح، وأورده الماوردي عن أبي الأحوص في \"النكت والعيون\" ٥/ ٣٨٧، \"معالم التنزيل\" للبغوي ٧/ ٣٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٨، \"زاد المسير\" لابن الجوزي ٨/ ٦٠.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) محمد بن الحسن بن بشر بن صقلاب لم يذكر بجرح أو تعديل.\n(٤) لم أجد له ترجمة وطرسوس -بفتح أوله وثانيه-: مدينة بثغور الشام بين أنطاكية وحلب وبلاد الروم.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٢٨.\n(٥) لم يتبين لي من هو.\n(٦) ابن محمد المصيصي أبو محمد الأعور، ثقة ثبت لكنه اختلط آخر عمره.\n(٧) عبد الملك بن عبد العزيز بن جريج ثقة فقيه فاضل وكان يدلس ويرسل.\n(٨) ابن أبي عياش ثقة فقيه إمام في المغازي.\n(٩) ذكوان السمان، أبو يزيد المدني، صدوق تغير حفظه بأخرة.","vol":"25","page":59},{"text":"أستغفرك وأتوب إليك، غفر له ما كان في مجلسه ذلك\" (١).\nوقال ابن زيد: وصل بأمر ربك حين تقوم من منامك (٢).\nوقال الضحاك والربيع: إذا قمت إلى الصلاة فقل: سبحانك اللهم وبحمدك وتبارك اسمك وتعالى جدك ولا إله غيرك. وعن الضحاك أيضًا: قل حين تقوم إلى الصلاة: الله أكبر كبيرًا، والحمد لله كثيرًا، وسبحانه الله بكرة وأصيلًا (٣).\nوقال الكلبي: واذكر الله باللسان حين تقوم من فراشك إلى أن تدخل في الصلاة (٤).\nوقيل: هي صلاة الفجر (٥).\n_________\n(١) [٢٨٨١] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nأخرجه الترمذي كتاب الدعوات، باب ما يقول إذا قام من المجلس (٣٤٣٣)، وقال: هذا حديث حسن غريب صحيح من هذا الوجه، لا نعرفه من حديث سهيل إلا من هذا الوجه.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٨، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٧٩، ونسبه لأبي الجوزاء، وحسان بن عطية، ونسبه ابن الجوزي في \"زاد المسير\" ٨/ ٦٠، لحسان بن عطية.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٨، \"إعراب القرآن\" للنحاس ٤/ ٢٦٣، \"معالم التنزيل\" للبغوي ٧/ ٣٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٩.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٩، ونسبه ابن الجوزي في \"زاد المسير\" ٨/ ٦٠ لابن السائب.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٧٩.","vol":"25","page":60},{"text":"<span data-type=\"title\" id=toc-5196>٤٩ </span>- ﴿وَمِنَ اللَّيْلِ فَسَبِّحْهُ﴾ يعني: فصل له صلاتي العشاء (١).\n﴿وَإِدْبَارَ النُّجُومِ﴾ قال علي وابن عباس وجابر بن عبد الله وأنس - ﵁يعني ركعتي الفجر (٢).\n[٢٨٨٢] أنبأني عقيل (٣)، قال: أخبرنا المعافى (٤)، قال: حدثنا ابن جرير (٥)، قال: أخبرنا بشر (٦)، قال: حدثنا يزيد (٧)، قال: حدثنا سعيد (٨)، عن قتادة (٩)، عن زرارة بن أوفي (١٠)، عن سعد بن هشام (١١)، عن عائشة - ﵂ - أنَّ رسول الله - ﷺ - قال في ركعتي الفجر:\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٩، \"إعراب القرآن\" للنحاس ٤/ ٢٦٤، \"الوسيط\" للواحدي ٤/ ١٩١، وأورده البغوي في \"معالم التنزيل\" ٧/ ٣٩٦ عن مقاتل، ونسبه ابن الجوزي لمقاتل أيضًا، \"زاد المسير\" لابن الجوزي ٨/ ٦٠.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٣٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣١٧، \"معالم التنزيل\" للبغوي ٧/ ٣٩٦، \"الجامع لأحكام القرآن\" ١٧/ ٨٠، \"زاد المسير\" لابن الجوزي ٨/ ٦١، \"الدر المنثور\" للسيوطي ٦/ ١٥٢.\n(٣) ابن محمد بن أحمد الجرجاني الإستراباذي، لم أجده\n(٤) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٥) محمد بن جرير بن يزيد بن كثير أبو جعفر الطبري، الإمام العلم المجتهد، عالم العصر، صاحب التصانيف البديعة.\n(٦) ابن معاذ العقدي صدوق.\n(٧) ابن زريع العيشي ثقة ثبت.\n(٨) ابن أبي عروبة ثقة حافظ، له تصانيف كثير التدليس واختلط وكان من أثبت الناس في قتادة.\n(٩) ابن دعامة ثقة ثبت.\n(١٠) العامري، الحَرَشي، أبو حاجب البصري، القاضي، ثقة عابد.\n(١١) سعد بن هشام بن عامر الأنصاري، المدني، ثقة، مات بعد المائة، استشهد بأرض =","vol":"25","page":61},{"text":"\"هما خير من الدنيا وما عليها\" (١). وقال الضحاك، وابن زيد: هي صلاة الصبح، يعني: الفريضة (٢)، وقرأ سالم بن أبي الجعد ومحمد ابن السميفع: (وأدبار) بفتح الألف (٣)، ومثله روى زيد، عن يعقوب، وسالم وأيوب: وهو جمع دبر النجوم (٤) وقيل: يعني بعد غروب النجم (٥).\n* * *\n_________\n= الهند. انظر: \"تهذيب الكمال\" للمزي ١٠/ ٣٠٧ \"تهذيب التهذيب\" لابن حجر ٢/ ٢٨٧، \"تقريب التهذيب\" لابن حجر (٢٣٢).\n(١) [٢٨٨٢] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده، وبشر بن معاذ صدوق وبقية رجاله ثقات.\nالتخريج:\nأخرجه الإمام أحمد في \"المسند\" ٦/ ١٤٩ (٢٥١٦٥).\n(٢) أورده الطبري عنهما في \"جامع البيان\" ٢٧/ ٤٠، وقال: وأولى القولين في ذلك عندي بالصواب قول من قال: عني بها الصلاة المكتوبة صلاة الفجر، وذلك أنَّ الله أمر فقال: ﴿وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ (٤٩)﴾ والركعتان قبل الفريضة غير واجبتين، ولم تقم حجة يجب التسليم لها، أنَّ قوله فسبحه على الندب.\nانظر: \"إعراب القرآن\" للنحاس ٤/ ٢٦٤، \"معالم التنزيل\" للبغوي ٧/ ٣٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٠، وأورده ابن الجوزي في \"زاد المسير\" ٨/ ٦١ عنهما بلفظ صلاة الغداة، والسيوطي في \"الدر المنثور\" ٦/ ١٥٢ عن الضحاك بلفظ: الغداة.\n(٣) أوردها ابن جني في \"المحتسب\" ٢/ ٢٩٢ عن سالم بن أبي الجعد.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٠.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ٦٨.\n(٥) أورده عبد الفتاح القاضي في \"القراءات الشاذة\" (ص ٨٦) ونسبه للمطوعي.","vol":"25","page":62},{"text":"<span data-type=\"title\" id=toc-5197>٥٣ - سُورَة النجم</span>","vol":"25","page":63},{"text":"سورة والنجم\nمكية، (وقيل مدنية، والصحيح أنها مكية (١)، لما روي عن ابن مسعود - ﵁ - أنه قال: هي أول سورة أعلنها رسول الله - ﷺ - بمكة (٢).\nوروى ابن عباس - ﵄- أنَّ النبيَّ - ﷺ - سجد في ﴿وَالنَّجْمِ﴾ فسجد معه المسلمون والمشركون والجن والإنس (٣)، وهي إحدى وستون آية في جميع العدد إلاَّ الكوفي فإنه عدها اثنتين وستين آية. اختلفوا في ثلاث آيات من عددها، عدَّ الكوفي: ﴿مِنَ الْحَقِّ شَيئًا﴾ وعد الشامي ﴿فَأَعْرِضْ عَنْ مَنْ تَوَلَّى عَنْ ذِكْرِنَا﴾ وأسقط الشامي: ﴿وَلَمْ يُرِدْ إِلَّا الْحَيَاة الدُّنْيَا﴾ وعدها الباقون) (٤)، وعدد كلماتها ثلاثمائة وستون كلمة، وعدد حروفها ألف وأربعمائة وخمسة أحرف (٥).\n_________\n(١) \"فضائل القرآن\" لابن الضريس (٣٣)، \"الناسخ والمنسوخ\" ٣/ ٢٠، وقال الماوردي: مكية في قول الحسن وعطاء وعكرمِة وجابر، وقال ابن عباس وقتادة إلاَّ آية: ﴿الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ﴾.\nينظر: \"النكت والعيون\" ٥/ ٣٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨١، \"القول الوجيز\" للمخللاتي (٣٠١).\n(٢) أورده القرطبي بدون سند، في \"الجامع لأحكام القرآن\" ١٧/ ٨١، وعزاه السيوطي لابن مردويه عن ابن مسعود -﵁- \"الدر المنثور\" ٦/ ١٢٦.\n(٣) أخرجه البخاري في كتاب سجود القرآن، باب سجود المسلمين مع المشركين (١٠٧١)، وفي كتاب التفسير، سورة ﴿النجمُ﴾ (٤٨٦٢).\n(٤) ما بين القوسين ساقط من (ح).\n(٥) ينظر: \"البيان\" للداني (٢٣٤)، \"الكشاف\" للزمخشري ٤/ ٤١٦، \"لباب التأويل\" =","vol":"25","page":65},{"text":"[٢٨٨٣] أخبرني أبو الحسن محمد بن القاسم بن الحسن الفقيه (١)، بقراءتي عليه، قال: حدثنا أبو محمد عبد الله بن أحمد ابن جعفر (٢)، قال: حدثنا أبو عمرو الحيري (٣) وعمرو بن عبد الله البصري (٤)، قالا: حدثنا محمد بن عبد الوهاب (٥)، قال: حدثنا أحمد بن عبد الله بن يونس (٦)، قال: حدثنا سلام بن سليم (٧)، قال: حدثنا هارون بن كثير (٨)، عن زيد بن أسلم (٩)، عن أبيه (١٠)، عن أبي أمامة (١١)، عن أبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة ﴿وَالنَّجْمِ﴾ أعطي من الأجر عشر حسنات، بعدد من صدق بمحمد وكذب به\" (١٢).\n_________\n= للخازن ٦/ ٢١٢، \"القول الوجيز\" للمخللاتي (٣٠١).\n(١) الماوردي الفارسي، لم يذكر بجرح أو تعديل.\n(٢) ابن أبي حامد، ثقة.\n(٣) أحمد بن محمد بن أحمد النيسابوري، إمام محدث.\n(٤) أبو عثمان، لم يذكر بجرح أو تعديل.\n(٥) الفراء النيسابوري، ثقة عارف.\n(٦) اليربوعي، ثقة حافظ.\n(٧) التميمي، متروك.\n(٨) مجهول.\n(٩) قال ابن حجر: هو تحريف، والصواب زيد بن سالم، جهله أبو حاتم.\n(١٠) قال الذهبي: زيد عن أبيه نكرة.\n(١١) الباهلي، صحابي مشهور.\n(١٢) [٢٨٨٣] الحكم على الإسناد:\nموضوع؛ فيه سلام بن سليم، متروك، وهارون مجهول، وزيد عن أبيه نكرة.","vol":"25","page":66},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5198>١ </span>- قوله ﷿: ﴿وَالنَّجْمِ إِذَا هَوَى (١)﴾\nقال ابن عباس - ﵄- في رواية الوالبي والعوفي ومجاهد برواية ابن أبي إنجيح) (١) يعني: والثريا إذا سقطت وغابت (٢)، والعرب تسمي الثريا نجمًا وإن كان في العدد نجومًا (٣).\nقال أبو بكر محمد بن (الحسن) (٤) بن دريد: وهي سبعة أنجم، ستة منها ظاهرة وواحد منها خفي يمتحن الناس به أبصارهم (٥) ومنه قول العرب:\n_________\n= التخريج:\nتقدم تخريجه مرارًا عند أوائل السور.\n(١) ساقط من (ت)، والمثبت من (ح).\n(٢) أورده الطبري عن مجاهد وابن عباس \"جامع البيان\" ٢٧/ ٤٠، وأورده ابن أبي حاتم عن مجاهد \"تفسير القرآن العظيم\" ١٠/ ٣٣١٨، ولم ينسبه الماوردي \"النكت والعيون\" ٥/ ٣٨٩، ونسبه الواحدي لرواية الوالبي وعطية، \"الوسيط\" ٤/ ١٩٣، والبغوي لابن عباس في رواية الوالبي والعوفي، \"معالم التنزيل\" ٧/ ٣٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٢.\n(٣) \"معاني القرآن\" للزجاج ٥/ ٦٩، \"النكت والعيون\" للماوردي ٥/ ٣٨٩، \"معالم التنزيل\" للبغوي ٧/ ٣٩٩، \"باهر البرهان\" للغزنوي ١٣٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٢.\n(٤) ساقط من (ت)، والمثبت من (ح).\n(٥) \"غريب الحديث\" لابن قتيبة (٤٢٧) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٢، \"زاد المسير\" لابن الجوزي ٨/ ٦٢، وأورده ابن منظور ولم ينسبه، \"اللسان\" ١٢/ ٥٧٠.","vol":"25","page":67},{"text":"إذا طلع النجم عشاء ... فابتغ للراعي كساء (١)\nوهي مذكورة في كلامهم كثيرًا.\nقال ذو الرمة في قصيدة له:\nوردتُ اعتِسافًا والثرَّيا كأنَّها ... على قِمَّةِ الرأسِ ابنُ ماءٍ محقق (٢) (٣)\nوقال امرؤ القيس:\nكأن الثُّريَّا عُلِّقَتْ في مَصَامِها ... بِأمْرَاصِ كَتَّان إلى صُمِّ جَنْدلِ (٤)\nوقال آخر:\nكأن الثريا هودج فوق ناقة ... يحث به حاد من الليل مزعج\n_________\n(١) \"الكشاف\" للزمخشري ٤/ ٤١٦، \"البحر المحيط\" لأبي حيان ٨/ ١٥٤.\n(٢) ديوان ذي الرمة: ١/ ٤٩٠، \"اللسان\" (عسف): ٩/ ٢٤٥.\nاعتسافا: أخذ على غير هدى، ابن ماء: طائر الماء، هنا شبَّه الثريا به وقد تحلق.\n(٣) في (ت) محقق والصواب محلق.\n(٤) \"شرح الديوان\" (١٥٢) وفيه: (مصابها)، \"شرح القصائد العشر\" (٥٣)، \"خزانة الأدب\" للبغدادي ١/ ١٣٤، ٢/ ٣٢٦.\nهنا يصف الشاعر طول الليل، يقول: كأنَّ النجوم مشدودة بحبال إلى حجارة فليست تمضي. الثريا: النجم المعروف في السماء، مصامها ومصابها: بمعنى موضعها ومكانها، بأمراس كتان: بحبال محكمة الفتل من الكتان، صم جندل: حجارة صماء غير متخلخلة.","vol":"25","page":68},{"text":"وقد زهرت حتى كأن نجومها ... قوارير فيها زئبق يترجج (١)\nوعن مجاهد: هي الثريا إذا سقطت مع الفجر، فأقسم الله تعالى بها لكثرة ما ذكرت في كلامهم) (٢) (٣).\nوقال أيضًا: يعني نجوم السماء كلها حين تغرب (٤) يعني أنَّ لفظه واحد ومعناه جمع (٥)، كقول الراعي:\nفباتَتْ تَعُدّ النجمَ في مُسْتَحيرةٍ ... سَرِيعٌ بِأيْدي الآكلينَ جمُودُها (٦)\nوسمي الكوكب نجمًا لطلوعه، وكل طالع نجم، يقال: نجمَ السِنُّ والقرنُ والنبتُ إذا طلعت (٧).\n_________\n(١) لم أقف على هذا البيت.\n(٢) ساقط من (ح).\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٢.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٩، \"الكشاف\" للزمخشري ٤/ ٤١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٢.\n(٥) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٢، \"زاد المسير\" لابن الجوزي ٨/ ٦٣، الباب التأويل\" للخازن ٦/ ٢١٢.\n(٦) \"ديوان الراعي النميري\" (٩٢)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣٥، \"معاني القرآن\" للزجاج ٥/ ٦٩، \"جامع البيان\" للطبري ٢٧/ ٤١، \"الكشاف\" للزمخشري ٤١٧/ ٤، \"البحر المحيط\" لأبي حيان ٨/ ١٥٤.\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٣٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٣، \"اللسان\" ١٢/ ٥٦٨.","vol":"25","page":69},{"text":"وروى عكرمة عن ابن عباس - ﵄ - أنه الرجوم من النجوم، يعني: ما يرمى به الشياطين عند استراقهم السمعَ (١).\nوقال الضحاك: هو النجم من نجوم القرآن، إذا نزل وكان ينزل نجومًا آية، وآيتان، وثلاث آيات، وأربع، وعشر، وسورة، وكان بين أوله وآخره ثلاث وعشرون سنة (٢) ورواه الأعمش (٣) عن مجاهد وحيَّان عن الكلبي نظيره ﴿فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ (٧٥)﴾ (٤) والعرب تسمي التفريق متنجمًا والمفرق نجومًا، ومنه نجوم الدين ونجوم الكتابة (٥).\n[٢٨٨٤] وأخبرني ابن فنجويه (٦)، قال: حدثنا محمد بن خلف (٧)،\n_________\n(١) ينظر: \"الوسيط\" للواحدي ٤/ ١٩٢، \"معالم التنزيل\" للبغوي ٧/ ٣٩٩، وأورده القرطبي ١٧/ ٨٢ ولم ينسبه في \"الجامع لأحكام القرآن\"، ونسبه ابن الجوزي لعكرمة عن ابن عباس \"زاد المسير\" لابن الجوزي ٨/ ٦٢، ونسبه الخازن لابن عباس \"لباب التأويل\" للخازن ٦/ ٢١٢.\n(٢) لم يرد في التفاسير بلفظ ثلاث وعشرين وإنما عشرون فقط.\nينظر: \"معاني القرآن\" للفراء ٣/ ٩٤، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، \"الكشاف\" للزمخشري ٤/ ٤١٧، \"زاد المسير\" لابن الجوزي ٨/ ٦٣، ونسبه الخازن لابن عباس \"لباب التأويل\" ٦/ ٢١٢.\n(٣) \"جامع البيان\" للطبري ٢٧/ ٤٠.\n(٤) الواقعة: ٧٥، والآية ساقطة من (ح).\n(٥) ينظر: \"اللسان\" (نجم) ١٢/ ٥٦٩.\n(٦) الحسين بن محمد، ثقة صدوق، كثير الرواية للمناكير.\n(٧) البغدادي، الملقب بوكيع، صدوق إن شاء الله.","vol":"25","page":70},{"text":"قال: حدثنا إسحاق بن محمد (١)، قال: حدثنا أبي (٢)، قال: حدثنا إبراهيم بن عيسى (٣)، قال: حدثنا علي بن علي (٤)، قال: حدثني أبو حمزة الثمالي (٥)، ﴿وَالنَّجْمِ إِذَا هَوَى (١)﴾ قال: يقال: هي النجوم إذا انتثرت يوم القيامة (٦). وقيل: ﴿وَالنَّجْمِ﴾ هو هو النبت.\n﴿إذا هوى﴾ إذا خرَّ ساجدًا لله تعالى (٧) (٨) وقال الأخفش: هو النبت ومنه قوله تعالى: ﴿وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (٦)﴾ (٩).\nوقيل: هوية سقوطه على الأرض؛ لأنه مما ليس له ساق.\n_________\n(١) الغزال، أبو العباس، لا يحتج بحديثه.\n(٢) محمد بن مروان القطان، شيعي متروك.\n(٣) لم أجده.\n(٤) لم يتبين لي من هو.\n(٥) ثابت بن أبي صفية، ضعيف رافضي.\n(٦) [٢٨٨٤] الحكم على الإسناد:\nفي إسناده إسحاق بن محمد لا يحتج بحديثه، وأبوه شيعي متروك، وفيه الثمالي؛ ضعيف، رافضي، وفيه من لم أجده.\nالتخريج:\nينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، ونسبه القرطبي للحسن، \"الجامع لأحكام القرآن\" ١٧/ ٨٢، وينظر: \"زاد المسير\" لابن الجوزي ٨/ ٦٣، \"لباب التأويل\" للخازن ٦/ ٢١٢، \"البحر المحيط\" لأبي حيان ٨/ ١٥٤.\n(٧) ينظر: \"الكشاف\" للزمخشري ٤/ ٤١٧، \"مفاتيح الغيب\" للرازي ٢٧/ ٢٨٩، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٣، \"أنوار التنزيل\" للبيضاوي ٥/ ١٠١، \"لباب التأويل\" للخازن ٦/ ٢١٢.\n(٨) القول ساقط من (ح).\n(٩) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٠.","vol":"25","page":71},{"text":"وقال جعفر بن محمد بن علي بن الحسين - ﵃ -: ﴿وَالنَّجْمُ﴾\nيعني: محمدًا - ﷺ - ﴿إِذَا هَوَى﴾ إذا نزل من السماء ليلة المعراج (١).\nوالهُويُّ النزول والسقوط، يقال: هوى يهوي هويًا، مثل مضى يمضي مضيًا، قال زهير:\nفشجَّ بِها الأماعِزَ وهي تهوي ... هوِيَّ الدَّلوِ أسْلَمَها الرِّشاءُ (٢)\nوقال آخر (٣):\nبينما نَحْنُ بالبلاكِثِ فالقاعِ ... سِراعًا والعِيس يهوي هُوِيَّا\nخَطَرتْ خَطْرَةٌ على القلب مِن ... ذِكراك وَهْنًا فما استطعتُ مُضيا (٤)\n_________\n(١) ينظر: \"حقائق التفسير\" للسلمي ٣٢٠/ ب، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٣.\n(٢) \"شرح الديوان\" (٧٧)، \"تهذيب اللغة\" للأزهري (هوى) ٦/ ٤٩١، \"أساس البلاغة\" للزمخشري (يشج) (٣٢١)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٣، \"اللسان\" (فشد) ١٥/ ٣٧٢، \"خزانة الأدب\" للبغدادي (يشج) ٧/ ١٣٢.\nوهنا شبه الأتن في سرعتها وانقضاضها في عدوها بالدلو إذا انقطع حبلها، شج: علا، بها: بالأتن، الأمعز والمعزاء والجمع الأماعز: المكان الغليظ الكثير الحصي، وأسلمها: خذلها، والرشاء: الحبل، وخذله انقطاعه.\n(٣) هو أبو بكر بن عبد الرحمن بن المسور بن مخرمة قالها في امرأته صالحة بنت أبي عبيدة بن المنذر، ونسبها ياقوت في \"معجم البلدان\" لكثيِّر ١/ ٤٧٨.\n(٤) \"ديوان كثير\" وفيه: (من بلاكث) (٥٣٨)، وأورده ابن قتيبة، ونسبه لأبي بكر بن عبد الرحمن. =","vol":"25","page":72},{"text":"وروى عروة بن الزبير عن رجال من أهل بيته قالوا: كانت رُقية (١) بنت النبي - ﷺ - عند عتبة بن أبي لهب -لعنهما الله-، فأراد الخروج إلى الشام، فقال: لآتين محمدًا ولأوذينَّه في ربه. فأتاه فقال: يا محمد، أنا كافر (٢) بالنجم إذا هوى، وبالذي دنا فتدلي. ثم تفل في وجهه، ورد عليه ابنته وطلقها، فقال رسول الله - ﷺ -: \"اللهمَّ سلِّط عليه كلبًا من كلابك\". قال: وكان أبو طالب حاضرًا، فوجم لها (٣) وقال: ما كان أغناك يا ابن أخي عن هذِه الدعوة. فرجع عتبة -لعنه الله- إلى أبيه فأخبره بذلك، ثم خرجوا إلى الشام، فنزلوا منزلًا فأشرف عليهم راهب من الدير، فقال لهم: هذِه أرض سبعة. فقال أبو لهب لأصحابه: أعينونا يا معشر قريش هذِه الليلة فإني أخاف\n_________\n= ينظر: \"الشعر والشعراء\" لابن قتيبة (٣٧٣)، \"أمالي ابن الشجري\": ٢/ ٢٠٧، \"معجم البلدان\" لياقوت ١/ ٤٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٤، \"شرح المفضَّل\" (البيت الأول) ٨/ ١٣١، \"اللسان\" (بلكث) ٢/ ١١٩.\nالبلاكث: بفتح الباء وكسر الكاف: وهو موضع قريب من بِرمة، وبرمة بين خيبر ووادي القُرى.\nوالبيتان ساقطان من (ح).\n(١) وقع في هامش (ب) ما نصه: رقية - ﵂ - تزوجها عتبة بن أبي لهب قبل النبوة، فلما بعث قال أبو لهب: رأسي من رأسك حرام إن لم تطلق بنته ففارقها ولم يكن دخل بها فتزوجها عثمان - ﵄- ... \"الإصابة\" ٧/ ٦٤٨.\n(٢) في (ح): هو يكفر.\n(٣) وقع في هامش (ب) ما نصه: وجم كوعد، وَجْما ووُجومًا: سكت على غيظ والشيء كَرِهَهُ. . \"القاموس المحيط\" (١٥٠٥).","vol":"25","page":73},{"text":"على ابني دعوة محمد - ﷺ - (١) فجمعوا أحمالهم وفرشوا لعتبة في أعلاها، وناموا (٢) حوله، فجاء الأسد فجعل يتشمَّم في وجوههم ثم ثنى ذنبه ووثب فضرب عتبة بيده ضربة واحدة فخدشه، فقال: قتلني. ومات مكانه (٣)، فقال حسان بن ثابت - ﵁ - في ذلك:\nسائلْ بني الأشعر (٤) إن جئتهم ... ما كان أنباءُ بني وَاسعِ\nلا وسع الله له قَبْره ... بل ضيَّق الله على القاطع\nرمى رسول الله من بينهم ... دون قريش رمية القارع\nفاستوجب الدعوة منه بما ... بيَّن للناظر والسامع\nأن سلط الله به كلبه ... يمشي الهُوينا مشية الخادع\n_________\n(١) ساقطة من (ت).\n(٢) في (ح): وباتوا.\n(٣) أخرجه أبو نعيم في \"الدلائل\" من طريق ابن إسحاق عن عثمان بن عروة عن أبيه فذكر مثله، إلاَّ أنه قال: فضربه الأسد بذنبه ضربة واحدة فمات مكانه: ٢/ ١٦٣، ورواه البيهقي في \"الدلائل\" مختصرًا: ٢/ ٣٣٨، وأورده الزمخشري في \"الكشاف\" بدون إسناد: ٤/ ٤١٧.\n(٤) في (ت) الأصفر والمثبت من (ح) وهو الصواب.","vol":"25","page":74},{"text":"حتى أتاه وسط أصحابه ... وقد علتهم سِنة الهاجع\nفالتقم الرأسَ بيافوخه ... والنحر منه فغره الجامع\nثم علا بعدُ بأنيابه ... مُنْعقرًا وسْط دمٍ ناقِعِ\nقد كان هذا لكم عبرة ... للسيد المتبوع والتابع\nمن يرجع العام إلى أهله ... فما أكيل السبع بالراجع (١)\n\n<span data-type=\"title\" id=toc-5199>٢ </span>- قوله ﷿: ﴿مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى﴾ محمد - ﷺ - (٢).\n﴿وَمَا غَوَى﴾ أي (ما ضل محمد عن طريق الرشاد، وما غوى: أي جهل) (٣) (٤) وهو جواب القسم (٥).\n_________\n(١) \"الديوان\" وفيه: البيت الأول والثامن: (١٥٣)، \"شرح الديوان\" البيت الأول فقط: (٣١٥)، \"دلائل النبوة\" لأبي نعيم: ٢/ ١٦٣.\n(٢) \"معاني القرآن\" للزجاج ٥/ ٧٠، \"النكت والعيون\" للماوردي ٥/ ٣٩٠، \"الوسيط\" للواحدي ٤/ ١٩٣، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، \"الكشاف\" للزمخشري ٤/ ٤١٨، \"زاد المسير\" لابن الجوزي ٨/ ٦٣، \"لباب التأويل\"للخازن ٦/ ٢١٢.\n(٣) \"النكت والعيون\" للماوردي ٥/ ٣٩٠، \"الوسيط\" للواحدي ٤/ ١٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٤.\n(٤) ما بين القوسين ساقط من (ح).\n(٥) ينظر: \"معاني القرآن\" للفراء ٣/ ٩٥، \"جامع البيان\" للطبري ٢٧/ ٤١، \"معاني =","vol":"25","page":75},{"text":"<span data-type=\"title\" id=toc-5200>٣ </span>- ﴿وَمَا يَنْطِقُ عَنِ الْهَوَى (٣)﴾ أي: عن هواه (١).\nوقيل: وما ينطق بالهوى (٢)، والعرب بين (عن) وبين (الباء)، فتقيم أحدهما مقام الآخر.\n\n<span data-type=\"title\" id=toc-5201>٤ </span>- ﴿إِنْ هُوَ﴾ أي: ما نطقه في الدين (٣).\n﴿إِلَّا وَحْيٌ يُوحَى﴾ إليه.\n\n<span data-type=\"title\" id=toc-5202>٥ </span>- ﴿عَلَّمَهُ شَدِيدُ الْقُوَى (٥)﴾\nوهو جبريل ﵇ (٤)، (وأصله من قوى الحبل، وهي طاقاته\n_________\n= القرآن\" للزجاج ٥/ ٦٩، \"الوسيط\" للواحدي ٤/ ١٩٣، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، \"الكشاف\" للزمخشري ٤/ ٤١٨، \"الجامع لأحكام القرآن\" ١٧/ ٨٤، \"زاد المسير\" لابن الجوزي ٨/ ٦٣، \"التبيان في أقسام القرآن\" (١٥٠، ١٥٢).\n(١) ينظر: \"النكت والعيون\" للماوردي ٥/ ٣٩١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٤، ونسبه لقتادة.\n(٢) ينظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣٦، \"معاني القرآن\" للزجاج ٥/ ٧٠، \"النكت والعيون\" للماوردي ٥/ ٣٩١، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، ونسبه القرطبي لأبي عبيدة، \"الجامع لأحكام القرآن\" ١٧/ ٨٤، وابن الجوزي لأبي عبيدة، \"زاد المسير\" ٨/ ٦٣، \"لباب التأويل\" للخازن ٦/ ٢١٢.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٠.\n(٤) \"معاني القرآن\" للفراء ٣/ ٩٥، وأورده الطبري عن قتادة والربيع.\nينظر: \"جامع البيان\" ٢٧/ ٤٢، \"معاني القرآن\" للزجاج ٥/ ٧٠، وابن أبي حاتم عن الربيع \"تفسير القرآن العظيم\" ١٠/ ٣٣١٨، وينظر: \"النكت والعيون\" للماوردي ٥/ ٣٩١، \"الوسيط\" للواحدي ٤/ ١٩٣، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، وقال القرطبي: وهو قول سائر المفسرين سوى الحسن فإنه قال: هو الله ﷿. \"الجامع لأحكام القرآن\" ١٧/ ٨٥.","vol":"25","page":76},{"text":"واحدها قوة) (١) (٢).\n\n<span data-type=\"title\" id=toc-5203>٦ </span>- ﴿ذُو مِرَّةٍ﴾ أي: قوة وشدة (٣) ورجل مرير أي قوي، قال الشاعر (٤):\nترى الرجل النحيف فتزدريه ... وحشو ثيابه جلْد مرير (٥) (٦)\nوأصله من: أمررت الحَبْلَ، إذا أحكمت فتله وقوَّيته (٧)، ومنه قول النبي - ﷺ -: \"لا تحل الصدقة لغنيٍّ، ولا لذي مِرَّة قوي\" (٨) ويروي: \"سوِيِّ\" (والمرة والمريرة، واحد.\n_________\n(١) \"معاني القرآن\" للأخفش ٢/ ٦٩٨، ونسبه ابن الجوزي لابن قتيبة \"زاد المسير\" ٨/ ٦٤.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) \"غريب القرآن\" لا بن قتيبة (٤٢٧)، \"معاني القرآن\" للفراء ٣/ ٩٥، وأورده الطبري عن مجاهد وسفيان وابن زيد، \"جامع البيان\" ٢٧/ ٤٣ ونسبه الماوردي لمجاهد وقتادة، \"النكت والعيون\" ٥/ ٣٩١، وينظر: \"الوسيط\" للواحدي ٤/ ١٩٣، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، \"لباب التأويل\" للخازن ٦/ ٢١٢.\n(٤) اختلف في نسبة هذا البيت لقائله، فقد نسب للعباس بن مرداس والأعشى طرود ولعمرو بن معدي كرب، والذرعة بن السائب ولخفاف بن ندبة.\n(٥) وقع في هامش (أ) ما نصه: وفي أثوابه أسد مزير.\n(٦) \"ديوان العباس بن مرداس\" (٥٧)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٦، \"المؤتلف والمختلف\" (١٦).\n(٧) ساقط من (ح).\n(٨) أخرجه أبو داود في كتاب الزكاة، باب من يعطي من الصدقة، وحد الغني (١٦٣٤) والترمذي في كتاب الزكاة، باب ما جاء من لا تحل له الصدقة (٦٢٥)، وابن ماجه في كتاب الزكاة، باب من سأل عن ظهر غنى (١٨٣٩).","vol":"25","page":77},{"text":"قال الشاعر (١) في ذلك:\nحتَّى اسْتَمَرَّتْ على شَزْرٍ مَرِيرَتُهُ ... مُستَحْكِمَ الرأي لا قحمًا ولا ضَرَعا (٢) (٣)\nقال الكلبي: وكانت شدته أنه اقتلع قريات قوم لوط ﵇، من الماء الأسود، فحملها على جناحه حتى رفعها إلى السماء، وسمع أهل السماء نباح كلابهم وصياح ديكهم ثم قلبها، وكان من شدَّته أيضًا أنَّه أبصر إبليس وهو يكلم عيسى ﵇، على بعض عقاب الأرض المقدسة، فنفخه بجناحه نفخة ألقاه في جبل بالهند، وكانت من شدَّته أيضًا صيحته بثمود في عددهم وكثرتهم، فأصبحوا جاثمين خامدين وكانت شدته أيضًا هبوطه من السماء على الأنبياء ﵈، وصعوده إليها في أسرع من الطرف (٤).\nوقال قطرب: تقول العرب: لكل جزل الرأي حصيف العقل ذو\n_________\n(١) الشاعر: هو لقيط بن يعمر الإيادي.\n(٢) ساقط من (ح).\n(٣) \"ديوان لقيط\" (مستحكم السنِّ): (٨٧)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٦، الشزر: فتل الحبل مما يلي اليسار، وهو أشد لفتله، أمررت الحبل: شددت فتله، والمريرة: من المِرَّة، وهي: إحكام الفتل، كناية عن قوة المرء، القحم: الشيخ الكبير، الضَرع: الضعيف من الرجال أو صغير السن.\nوهنا الشاعر يطلب من قومه اختيار زعيم تكون من صفاته أنه قوي الشكيمة متين العزيمة، في سن تجعله يسيطر على الأمور، فلا يكون شيخًا فانيًا ولا ضعيفًا قليل التجربة مستكينًا.\n(٤) أورده: الزمخشري ولم ينسبه.","vol":"25","page":78},{"text":"مرة (١). قال الشاعر:\nقد كنتُ قبلَ لقائكُم ذا مِرَّةٍ ... عندي لِكلّ مُخاصمٍ مِيزانُهُ (٢)\nوكانت جزالة رأيه وحصافة عقله أنَّ الله -سبحانه وتقدس- ائتمنه على وحيه وتبليغه إلى جميع رسله ﵈.\nوقال ابن عباس - ﵄ -: ﴿ذُو مِرَّةٍ﴾ ذو منظر حسن (٣).\nوقال قتادة: أي: ذو خلق طويل حسن (٤).\n﴿فَاسْتَوَى﴾ يعني: جبريل ﵇ (٥).\n_________\n= ينظر: \"الكشاف\" للزمخشري ٤/ ٤١٨، \"زاد المسير\" لابن الجوزي ٨/ ٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٦، ونسبه للكلبي،، \"لباب التأويل\" للخازن ٦/ ٢١٢.\n(١) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٦، \"البحر المحيط\" لأبي حيان ٨/ ١٥٥.\n(٢) ينظر \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٦.\n(٣) واختار الطبري هذا القول واعتبره أولى القولين بالصواب.\nينظر: \"جامع البيان\" ٢٧/ ٤٢، \"النكت والعيون\" للماوردي ٥/ ٣٩١، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٦، \"لباب التأويل\" للخازن ٦/ ٢١٢.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ٤٣، وأورده البغوي عن مقاتل \"معالم التنزيل\" ٧/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٦، وأورده الخازن ولم ينسبه، \"لباب التأويل\" ٦/ ٢١٢.\n(٥) \"جامع البيان\" للطبري ٢٧/ ٤٣، \"معاني القرآن\" للزجاج ٥/ ٧٠، \"النكت والعيون\" للماوردي ٥/ ٣٩٢، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، \"زاد المسير\" لابن الجوزي ٨/ ٦٤، \"لباب التأويل\" للخازن ٦/ ٢١٢.","vol":"25","page":79},{"text":"<span data-type=\"title\" id=toc-5204>٧ </span>- ﴿وَهُوَ﴾ يعني: محمدًا - ﷺ - (١)،\nوأكثر العرب إذا أرادوا العطف في مثل هذا الموضع أظهروا كناية المعطوف عليه فيقولون: استوى هو وفلان، وقل ما يقولون: استوى وفلان (٢)، وأنشد الفراء (٣):\nألم تَرَ أنَّ النَّبع يَصْلُبُ عُوده ... وَلا يَسْتوَي والخِرْوعُ المُتقصِّفُ (٤)\nوالمعني: ولا يستوي هو والخروع، ونظير هذِه الآية قوله ﷿: ﴿أَإِذَا كُنَّا تُرَابًا وَآبَاؤُنَا﴾ (٥) فعطف الآباء على المكني في ﴿كُنَّا﴾ من غير إظهار نحن، (فالمعني: أئذا كنا ترابًا نحن وآباؤنا، وأجاز\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ٤٣، \"النكت والعيون\" للماوردي ٥/ ٣٩٢، ونسبه لعكرمة \"معالم التنزيل\" للبغوي ٧/ ٤٥٠، \"زاد المسير\" لابن الجوزي ٦٤/ ٨.\n(٢) \"معاني القرآن\" للفراء ٣/ ٩٥، \"جامع البيان\" للطبري ٢٧/ ٤٣، \"معاني القرآن\" للزجاج ٥/ ٧٠، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٥.\n(٣) الشعر لجرير كما في \"ديوانه\".\n(٤) الديوان (٩٣٢)، \"شرح الديوان\" (٣٧٩)، \"معاني القرآن\" للفراء (يخلق عوده) ٣/ ٩٥، \"جامع البيان\" للطبري ٢٧/ ٤٣، \"أساس البلاغة\" للزمخشري (قصف) (٥١١)، \"باهر البرهان\" للغزنوي (١٣٩٣) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٥.\nالنبع: شجر يتخذ منه القسي، الخروع: النبت المعروف. المتقصف: المتكسر.\n(٥) النمل: ٦٧.","vol":"25","page":80},{"text":"العطف هاهنا على الضمير في ﴿استوى﴾ لئلا يتكرر (١)، وأنكر أبو إسحاق، جواز ذلك إلاَّ في الشعر) (٢)، فمعنى الآية: استوى جبريل هو ومحمد ليلة الإسراء (٣).\n﴿وَهُوَ بِالْأُفُقِ الْأَعْلَى﴾ هو أقصى طرف الدنيا عند مطلع الشمس في السماء (٤).\n(وقال قتادة: الأفق الأعلى التي (٥)، يأتي منه النهار) (٦) (٧).\nوقيل: استويا في القوة والصعود إلى السماء (٨).\nوقيل: استويا في العلم بالوحي (٩).\nوقال بعضهم: معنى الآية: استوى جبريل ﵇، أي: ارتفع وعلا إلى السماء بعد أن علَّم محمدًا - ﷺ -، قاله سعيد بن المسيب (١٠).\n_________\n(١) \"جامع البيان\" للطبري ٢٧/ ٤٣، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) \"معاني القرآن\" للزجاج ٥/ ٧٠، وأورده القرطبي ونسبه للزجاج \"الجامع لأحكام القرآن\" ١٧/ ٨٦، \"زاد المسير\" لابن الجوزي ٨/ ٦٥.\n(٤) \"النكت والعيون\" للماوردي ٥/ ٣٩٢، \"معالم التنزيل\" للبغوي ٧/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٨، \"زاد المسير\" لابن الجوزي ٨/ ٦٥.\n(٥) في (ت): (التي)، والصواب (الذي).\n(٦) ما بين القوسين ساقط من (ح).\n(٧) \"جامع البيان\" للطبري ٢٧/ ٤٤، \"النكت والعيون\" للماوردي ٥/ ٣٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٨.\n(٨) لم أجده.\n(٩) لم أجده.\n(١٠) ينظر: \"النكت والعيون\" للماوردي ٥/ ٣٩٢، \"الجامع لأحكام القرآن\" ١٧/ ٨٨.","vol":"25","page":81},{"text":"وقيل: ﴿فَاسْتَوَى﴾ أي: قام في صورته التي خلقه الله تعالى عليها، وذلك أنه كان يأتي النبي - ﷺ - في صورة الآدميين كما يأتي إلى الأنبياء ﵈، فسأله رسول الله - ﷺ - أن يُريه نفسَه على صورته التي جبله الله تعالى عليها، فأراه نفسه مرتين، مرة في الأرض، ومرة في السماء، فأما في الأرض ففي الأفق الأعلى، وذلك أنَّ النبي - ﷺ - كان بِحراء فطلع له جبريل ﵇ من المشرق فسد الأفق إلى المغرب فخرَّ رسول الله - ﷺ - مغشيًا عليه فنزل جبريل ﵇ إليه في صورة الآدميين وضمه إلى نفسه وجعل يمسح الغبار عن وجهه (فلما أفاق النبي - ﷺ -، قال: \"يا جبريل، ما ظننت أنَّ الله تعالى خلق أحدًا على مثل هذِه الصورة\". فقال: يا محمد، إنما نشرت جناحين من أجنحتي، وإنَّ لي ستمائة جناح سعَةُ كل جناح ما بين المشرقين إلى المغربين. فقال: \"إنَّ هذا لَعظيم\". فقال جبريل ﵇: وما أنا في جنب ما خلق الله ﷿ إلاَّ يسير، ولقد خلق الله سبحانه إسرافيل ﵇ له ستمائة جناح كل جناح منها قدر جميع أجنحتي وإنه ليتضاءل أحيانًا مِن مخافة الله تعالى حتى يكون بقدر الوضع (١)، يعني: العصفور الصغير) (٢) يدل عليه قوله ﷿: ﴿وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (٢٣)﴾ (٣).\n_________\n(١) أورده القرطبي بدون سند، \"الجامع لأحكام القرآن\" ١٧/ ٨٧.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) التكوير: ٢٣.","vol":"25","page":82},{"text":"وأما في السماء فعند سدرة المنتهي، ولم يره أحد من الأنبياء ﵈ على تلك الصورة إلاَّ نبي الله - ﷺ -، وهذا هو الصحيح.\n\n<span data-type=\"title\" id=toc-5205>٨ </span>- قوله ﷿ ﴿ثُمَّ دَنَا﴾ اختلف العلماء في معنى هذه الآية:\nفقال بعضهم: معناها ثم دنا جبريل ﵇ بعد استوائه بالأفق الأعلى من الأرض ﴿فَتَدَلَّى﴾ فنزل على محمد النبي - ﷺ - بالوحي وأهوى إليه (١)، (المعني أنه لما رأى النبي - ﷺ - من عظمته ما رأى وهاله ذلك ردَّه الله تعالى إلى صورة آدمي حتى قرب من النبي - ﷺ - وذلك قوله: ﴿فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (١٠)﴾ أوحى الله إلى جبريل) (٢).\n\n<span data-type=\"title\" id=toc-5206>٩ </span>- ﴿فَكَانَ﴾ منه جبريل ﵇ ﴿قَابَ قَوْسَيْنِ أَوْ أَدْنَى﴾\nقاله ابن عباس - ﵄ -، والحسن، وقتادة، والربيع، (ثم دنا من النبي - ﷺ - قدر قوسين بعد أن جعله الله تعالى بصورة آدمي فأوحي إليه) (٣) (٤)، قال أهل المعاني: وفي الكلام تقديم وتأخير، تقديره: ثم تدلي من\n_________\n(١) أورده الطبري عن الحسن وقتادة والربيع، في \"جامع البيان\" ٢٧/ ٤٤، ونسبه الواحدي للحسن وقتادة في \"الوسيط\" ٤/ ١٩٣، ونسبه البغوي لابن عباس -﵄- والحسن وقتادة في \"معالم التنزيل\" ٧/ ٤٠١، وينظر: \"باهر البرهان\" للغزنوي (١٣٩٣)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٨.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) \"جامع البيان\" للطبري ٢٧/ ٤٥، ونسبه الماوردي لقتادة والحسن.\nينظر: \"النكت والعيون\" ٥/ ٣٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٨.\n(٤) ما بين القوسين ساقط من (ح).","vol":"25","page":83},{"text":"السماء فدنا من محمد - ﷺ -، لأنَّ التدلي سببُ الدنو ولكنه سائغ حسن، لأنَّ التدلِّي يدل على الدنو، والدنو يدل على التدلى، وإنما تدلي للدنو ودنا للتدلي (١).\nوقال الآخرون: معناه ثم دنا الرب جل شأنه من محمد - ﷺ - فتدلي فقرب منه حتى كان قاب قوسين أو أدنى (٢)، وأصل التدلي النزول إلى الشيء حتى يقرب منه فوضع موضع القرب (٣)، قال: لبيد: فتدليت عليْهِ قافلًا وعلى الأرض غياياتُ الطَّفَلْ (٤) وهذا معنى قول أنس بن مالك - ﵁ - ورواية أبي سلمة عن ابن عباس - ﵄- (٥).\n_________\n(١) ينظر: \"معاني القرآن\" للفراء ٣/ ٩٥، \"تأويل مشكل القرآن\" لابن قتيبة ١٩٣، \"جامع البيان\" للطبري ٢٧/ ٤٤، \"معالم التنزيل\" للبغوي ٧/ ٤٠١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٩، \"زاد المسير\" لابن الجوزي ٨/ ٦٥، \"لباب التأويل\" للخازن ٦/ ٢١٣.\n(٢) أورده الطبري عن ابن عباس -﵄- في \"جامع البيان\" ٢٧/ ٤٥، والماوردي عن ابن عباس -﵄- في \"النكت والعيون\" ٥/ ٣٩٣، وينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٢، \"زاد المسير\" لابن الجوزي ٨/ ٦٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٩، \"لباب التأويل\" للخازن ٦/ ٢١٣.\n(٣) \"معاني القرآن\" للزجاج ٥/ ٧٠، \"اللسان\" (دلا) ١٤/ ٢٦٧.\n(٤) \"الديوان\" (١٨٩)، \"باهر البرهان\" للغزنوي (١٣٩٤)، \"الجامع لأحكام القرآن\" للقرطبي (غيابات) ١٧/ ٨٩، \"اللسان\" (غيا): ١٥/ ١٤٤.\nتدليت عليه: نزلت عليه، قافلًا: راجعًا، غيايات: ظل الشمس.\nالطَّفَلْ: دنو الشمس للغروب.\n(٥) يأتي الحديث.","vol":"25","page":84},{"text":"وقيل: دنا: قرب، وتدلي: زاد في القرب (١) (٢).\n[٢٨٨٥] أخبرني عقيل بن محمد (٣)، أنَّ أبا الفرج البغدادي (٤) أخبرهم عن محمد بن جرير (٥)، قال: حدثنا الربيع (٦)، قال: حدثنا ابن وهب (٧)، عن سليمان بن بلال (٨)، عن شريك بن أبي نمر (٩)، قال: سمعتُ أنس بن مالك - ﵁ - يحدثنا عن ليلة المسرى أنه عرج جبريل ﵇ برسول الله - ﷺ - إلى السماء السابعة، ثم علا به بما لا يعلمه إلاَّ الله ﷿ حتى جاء سدرة المنتهي ودنا الجبار رب العزة فتدلي حتى كان منه قاب قوسين أو أدنى فأوحى إليه ما شاء (١٠).\n_________\n(١) \"معاني القرآن\" للزجاج ٥/ ٧٠، وأورده، \"زاد المسير\" لابن الجوزي ٨/ ٦٥، ونسبه للزجاج.\n(٢) القول ساقط من (ح).\n(٣) الجرجاني لم أجده ..\n(٤) المعافى بن زكريا، ثقة حافظ.\n(٥) الطبري، الإمام المجتهد، عالم العصر، صاحب التصانيف.\n(٦) الربيع بن سليمان صاحب الشافعي، ثقة.\n(٧) عبد الله بن وهب بن مسلم.\n(٨) التيمي مولاهم.\n(٩) شريك بن عبد الله بن أبي نمر، صدوق يخطئ.\n(١٠) [٢٨٨٥] الحكم على الإسناد:\nفي إسناده من لم أجده، وفيه شريك صدوق يخطئ.\nالتخريج:\nوهو قطعة من حديث أخرجه البخاري في كتاب التوحيد باب قوله: وكلم الله موسى تكليما (٧٥١٧) من طريق عبد العزيز بن عبد الله عن سليمان بنحوه، وفي كتاب المناقب باب: المعراج (٣٨٨٧) من طريق قتادة عن أنس بن مالك عن =","vol":"25","page":85},{"text":"ودنو الله من العبد ودنو العبد من الله تعالى بالرتبة، والمنزلة، والمكانة، وإجابة الدعوة لا بالمسافة؛ لأنَّ المسافة لمن يكون له المكان مشتغلًا به فيكون بينه وبين المكان الآخر مسافة، وذلك كله من أمارات الأجسام وخواصها، والله عزَّ شأنه يتعالي عن ذلك علوًّا كبيرًا، وإنما هو كقوله تعالى: ﴿فَإني قَرِيب أجُيبُ دَعْوَةَ الداعَ إِذَا دَعَان﴾ (١) وقوله: ﴿وَنَحنُ أَقرَبُ إِليهَ مِن منكم﴾ يعني بالعلم والقدرة وإجابة الدعوة (٢).\nوقال بعضهم: معناه: ثم دنا جبريل ﵇ من ربه ﷿ فكان قاب قوسين أو أدنى وهذا قول مجاهد (٣)، يدل عليه ما روي في الحديث أنَّ أقرب الملائكة من الله تعالى جبريل ﵇ (٤)، وقيل: المعني: فكان على ما تقدرونه أنتم قدر قوسين أو أدنى (٥).\n_________\n= مالك بن صعصعة -﵄- بنحوه، وأخرجه مسلم في كتاب الإيمان، باب الإسراء برسول الله - ﷺ - (١٦٢) من طريق سليمان بن بلال عن شريك بن أبي نمر عنه بنحوه، وينظر: \"جامع البيان\" للطبري ٢٧/ ٤٥.\n(١) البقرة: ١٨٦.\n(٢) \"الشفا\" للقاضي عياض: ١/ ٢٠٥، ونسبه القرطبي ١٧/ ٩٠ للقاضي عياض.\n(٣) \"جامع البيان\" للطبري ٢٧/ ٤٦، ونسبه الماوردي لمجاهد وابن عباس رقاِفا \"النكت والعيون\" ٥/ ٣٩٣، \"معالم التنزيل\" للبغوي ٧/ ٤٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٥، \"زاد المسير\" لابن الجوزي ٨/ ٦٦.\n(٤) أورده القرطبي \"الجامع لأحكام القرآن\" ١٧/ ٩٠ بدون إسناد.\n(٥) \"معاني القرآن\" للزجاج ٥/ ٧١، \"إعراب القرآن\" للنحاس ٤/ ٢٦٧، \"الكشاف\" للزمخشري ٤/ ٤٢٠، \"باهر البرهان\" للغزنوي (٣٩٥)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٠، وعزاه ابن الجوزي، للزجاج، \"زاد المسير\" ٨/ ٦٧.","vol":"25","page":86},{"text":"وقال الضحاك: ثم دنا محمد من ربه ﷿ فتدلى فأهوى للسجود، فكان منه قاب قوسين أو أدنى (١).\nوقيل: ثم دنا محمد - ﷺ - من ساق العرش فتدلى. أي: جاوز الحجب والسرادقات لا يقله مكان وهو قائم بإذن الله كالمتعلق بالشيء لا يثبت قدمه على مكان (٢)، وهذا معنى قول الحسين بن الفضل، ومعنى قوله ﴿وقاب قوسين﴾: (قدر قوسين) (٣) عربيتين قاله ابن عباس - ﵄- وعطاء (٤). والقاب والقيب والقاد والقيد عبارة عن مقدار الشيء (٥).\nوقيل: (أو) بمعنى: (بل)، تقديره: قاب قوسين بل أدنى (٦) (٧)\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٢، وذكر القرطبي أنه دنو كرامة، \"الجامع لأحكام القرآن\" ٨٩/ ١٧، ونسبه ابن الجوزي لابن عباس والقرظي، \"زاد المسير\" ٨/ ٦٦، \"لباب التأويل\" للخازن ٦/ ٢١٣.\n(٢) لم أجده.\n(٣) ساقط من (ت) والمثبت من (ح).\n(٤) \"معاني القرآن\" للفراء ٣/ ٩٥، وأورده الزمخشري، ولم ينسبه \"الكشاف\" ٤/ ٤١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٨٩.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٤٥، \"الوسيط\" للواحدي ٤/ ١٩٣، \"معالم التنزيل\" للبغوي ٧/ ٤٠٢، \"الكشاف\" للزمخشري ٤/ ٤١٩، وأورده القرطبي ونسبه للزمخشري. ينظر: \"الجامع لأحكام القرآن\" ١٧/ ٨٩، ونسبه ابن الجوزي لأبي عبيدة، \"زاد المسير\" ٨/ ٦٧.\n(٦) أورده ابن الجوزي ونسبه لمقاتل.\nينظر: \"زاد المسير\" ٨/ ٦٧، \"لباب التأويل\" للخازن ٦/ ٢١٣.\n(٧) الجملة ساقطة من (ح).","vol":"25","page":87},{"text":"ونظير القاب والقيب رمح زار وزير، (وإنما ضرب المثل بالقوس؛ لأنها لا تختلف في القاب.\nوعن أبي هريرة - ﵁ - قال) (١): قال رسول الله - ﷺ -: \"لَقَابُ قوس أحدكم في الجنة خير من الدنيا وما فيها\" (٢).\nوقال مجاهد: معناه حيث الوتر من القوس (٣).\nوقال سعيد بن المسيِّب: القاب صدر القوس العربية حيث يُشد عليه السير الذي يتنكَّبه صاحبه ولكل قوس قاب واحد، فأخبر أنَّ جبريل قرب من محمد عليهما الصلاة والسلام عند الوحي كقرب قاب قوسَينِ (٤).\nوقال أهل المعاني: هذا إشارة إلى تأكيد المحبة والقربة، ورفع المنزلة والرتبة، وأصله أنَّ الحليفين والمحبَّين في الجاهلية كانا إذا أرادا عقد الصفا والعهد والوفا خرجا بقوسيهما وألصقا بينهما يريدان بذلك أنهما متظاهران متحاميان يحامي كل واحد منهما عن\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) أخرج البخاري من طريق هلال بن علي عن عبد الرحمن بن أبي عمرة عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"لقاب قوس في الجنة خير مما تطلع عليه الشمس وتغرب\" كتاب الجهاد والسير، باب الغدوة والروحة (٢٧٩٢)، وأخرجه أحمد ٢/ ٤٨٣ (١٠٢٧٠) عن أبي هريرة - ﵁ - بنحوه.\n(٣) ينظر: البخاري: كتاب التفسير، باب (فكان قاب قوسين أو أدنى)، \"النكت والعيون\" للماوردي ٥/ ٣٩٣، \"لباب التأويل\" للخازن ٦/ ٢١٤.\n(٤) أورده القرطبي عن سعيد بن المسيب. ينظر: \"الجامع لأحكام القرآن\" ١٧/ ٩٠.","vol":"25","page":88},{"text":"صاحبه (١)، وقيل: هذا تمثيل في تقريب الشيء من الشيء، وهو مستعمل في أمثال العرب وأشعارهم، وقال أبو وائل شقيق بن سلمة، وسعيد بن جبير، وعطاء، وأبو إسحاق الهمداني: ﴿فَكَانَ قَابَ قَوْسَيْنِ﴾ يعني: قدر ذراعين، والقوس الذراع، يقاس بها كل شيء وهي لغة بعض أهل الحجاز (٢).\n﴿أو أدنى﴾ بل أقرب (٣).\nوقال بعض المحققين: إنما قال: ﴿أو أدنى﴾ لأنه لم يُرد أن يجعل لذلك حدًّا محصورًا.\nوسُئل أبو العباس بن عطاء، عن هذِه الآية: فقال: كيف أصف لكم مقامًّا انقطع عنه جبريل وميكائيل وإسرافيل ﵈، ولم يكن إلاَّ محمد - ﷺ - وربه ﷿ (٤)، وقيل: إنَّ لفظة: ﴿أَوْ﴾ ليست للشك ولكنه خاطب العباد على لغتهم، ومقدار فهمهم، أي: فكان على حد ما تقدرونه أنتم قدر قوسين أو أقل (٥) (٦).\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٢، \"لباب التأويل\" للخازن ٦/ ٢١٤.\n(٢) نسبه الماوردي للسدي \"النكت والعيون\" ٥/ ٣٩٣، \"الوسيط\" للواحدي ٤/ ١٩٤، \"معالم التنزيل\" للبغوي ٧/ ٤٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٠، ونسبه الخازن لابن مسعود - ﵁ - ينظر: \"لباب التأويل\" ٦/ ٢١٤.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٢.\n(٤) لم أجده.\n(٥) ينظر: \"معاني القرآن\" للزجاج ٥/ ٧١، \"إعراب القرآن\" للنحاس ٤/ ٢٦٧، ونسبه ابن الجوزي للزجاج، \"زاد المسير\" ٨/ ٦٧.\n(٦) القول ساقط من (ح).","vol":"25","page":89},{"text":"وقال الكسائي: ﴿فَكَانَ قَابَ قَوْسَيْنِ﴾ أراد قوسًا واحدًا، كقول الشاعر:\nومهمهين قَذَفَيْن مرَّتينِ ... قَطَعْتُهُ بالسَّمْتِ (١) لا بالسمْتَينِ (٢)\nأراد مهمهًا واحدًا.\nوقال بعض أهل المعاني: معنى قوله: ﴿فتدلى﴾ فتدلل من الدلال، كقولهم: تظنى من تظنَّن، وتقضى البازي من تقضض، وأملي وأمل بمعنى واحد (٣)، قال النابغة:\nقوافي كالسَّلام إذا استمرت ... فليس يَرُدُّ مَذْهَبَهَا التَّظنِّي (٤) (٥)\n\n<span data-type=\"title\" id=toc-5207>١٠ </span>- ﴿فَأَوْحَى﴾ يعني: فأوحى الله تعالى.\n﴿إِلَى عَبْدِهِ﴾ محمد - ﷺ - على لسان جبريل ﵇.\n﴿مَا أَوْحَى﴾ قال الحسن، والربيع، وابن زيد، معناه: فأوحى\n_________\n(١) في (ح): \"بالأم\".\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩١، \"اللسان\" (سمت) ٢/ ٤٦.\nالمهمة: المفازة والبرية القفر، وفلاة قَذَف وقُذُف: أي بعيدة تقاذف بمن يسلكها، والسمت: الطريق أي: قطعته على طريق واحد، لا على طريقين.\n(٣) نسبه القرطبي للقشيري.\nينظر: \"الجامع لأحكام القرآن\" ١٧/ ٨٩.\n(٤) \"ديوان النابغة\" (٢٥١)\nالسلاَّم: الحجارة، مذهبها: مسلكها، التظني: من الظن.\n(٥) البيت ساقط من (ح).","vol":"25","page":90},{"text":"جبريل إلى عبد الله محمد - ﷺ - ما أوحى إليه ربُّه (١) وقال سعيد بن جبير: أوحى الله إلى محمد ﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (١)﴾ (٢) إلى قوله: ﴿وَرَفَعْنَا لَكَ ذِكْرَكَ (٤)﴾ (٣) (٤).\nقيل: أوحى الله إليه، فقال: إنَّ الجنة محرمة على الأنبياء حتى تدخلها أنت يا محمد وعلى الأمم حتى تدخلها أمتك (٥)، وسُئل أبو الحسين النوري (٦)، فقال: أوحى إليه سرًّا بسر ليس من سر في سر وفي ذلك يقول القائل:\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ٤٧، وأورده الزجاج في \"معاني القرآن\" ٥/ ٧١ بلا نسبة، والماوردي، ونسبه لابن عباس والسدي، \"النكت والعيون\" ٥/ ٣٩٣، ونسبه البغوي لابن عباس في رواية عطاء والكلبي والحسن والربيع وابن زيد، (٢) (٣) (٥) (٦) \"معالم التنزيل\" ٧/ ٤٠٢، ونسبه الواحدي لابن عباس في رواية عطاء والكلبي. ينظر: \"الوسيط\" ٤/ ١٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩١، ابن الجوزي ونسبه لعطاء عن ابن عباس - ﵄- \"زاد المسير\" ٨/ ٦٧.\n(٢) الشرح: ١.\n(٣) الشرح: ٤.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٢، \"لباب التأويل\" للخازن ٦/ ٢١٤.\n(٥) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٢، \"الكشاف\" للزمخشري ٤/ ٤٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٢.\n(٦) أبو الحسين النوري: أحمد بن محمد أبو الحسين النوري، بغوي الأصل، شيخ الصوفية ببغداد، كان مذكورًا بكثرة الاجتهاد وحسن العبادة، صنف مقامات القلوب في التصوف، مات سنة خمس وتسعين ومائتين، \"تاريخ بغداد\" ٥/ ٣٣٨، \"طبقات الأولياء\" (٦٢)، \"هدية العارفين\" ٥/ ٥٥.","vol":"25","page":91},{"text":"بين المَحبَّيْن سر ليس يُغشيه ... قول ولا قلم للخلق يحكيه\nسر يمازحه إنسٌ يقابله ... نور تحيَّر في بحر من التيه (١)\n\n<span data-type=\"title\" id=toc-5208>١١ </span>- ﴿مَا كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾\n(أي: لم يكذب قلب محمد ما رأى ليلة المعراج، وذلك أنَّ الله تعالى جعل بصره في فؤاده حتى رأى ربَّه ﷿ وجعل الله تعالى تلك رؤية (٢).\nوقيل: إنها كانت رؤية حقيقيةً بالبصر (٣) (٤).\nقرأ الحسن ونصر بن عاصم، وأبو العالية، وأبو جعفر والأعرج، والجحدري، وقتادة، وأبو حيوة، وهشام، عن أهل الشام: ﴿ما كَذَّب\n_________\n(١) لم أجده.\n(٢) أورده الطبري ونسبه لابن عباس - ﵄ -، وعكرمة وأبي صالح والربيع \"جامع البيان\" للطبري ٢٧/ ٤٧، الواحدي ونسبه لابن عباس - ﵄ - \"الوسيط\" ٤/ ١٩٥، \"معالم التنزيل\" للبغوي ٧/ ٤٠٣، ونسبه لابن عباس - ﵄- \"باهر البرهان\" للغزنوي: (١٣٩٥)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٢، ونسبه ابن الجوزي لابن عباس وأنس والحسن وعكرمة، \"زاد المسير\" ٨/ ٦٨.\n(٣) ساقط من (ح).\n(٤) أورده الماوردي ونسبه لابن عباس - ﵄- \"النكت والعيون\" ٥/ ٣٩٤، ونسبه الواحدي لأنس وعكرمة والحسن، \"الوسيط\" ٤/ ١٩٥، ونسبه البغوي لأنس والحسن وعكرمة، \"معالم التنزيل\" ٧/ ٤٠٣، والقرطبي ونسبه لابن عباس - ﵄- \"الجامع لأحكام القرآن\" ١٧/ ٩٢.","vol":"25","page":92},{"text":"الْفُؤَادُ﴾ مشدد (١)، أي: ما كذب قلب محمد ما رأى بعينه تلك الليلة بل صدَّقه، وحقَّقه. وقرأ الباقون بالتخفيف (٢)، وهو اختيار أبي عبيد، وأبي حاتم (٣)، ما كذب فؤاد محمد الذي رأى بل صدَّقه، ومجاز الآية: ما كذب الفؤاد فيما رأى فأسقط حرف الصفة، قال حسان - ﵁ -:\nإن كنتِ صادقةَ الذي حدَّثتِني ... فَنَجوْتِ مَنْجَى الحارِثِ بن هِشامِ (٤)\nأي: في الذي حدثني.\nوقال بندار بن الحسين: الفؤاد وعاء القلب فما ارتاب الفؤاد فيما رأى الأصل، وهو القلب (٥). واختلفوا في الذي رآه فقال قوم: رأى جبريل ﵇ (٦)، وإليه ذهب ابن مسعود - ﵁ - قال: رأى في حُلة من\n_________\n(١) ينظر: \"السبعة\" لابن مجاهد (٦١٤)، \"التذكرة\" لابن غلبون ٢/ ٥٦٨، \"الكشف\" لمكي ٢/ ٢٩٤، \"التيسير\" للداني (١٦٦)، \"العنوان\" لابن خلف (١٨٢)، \"التلخيص\" (٤٢١)، \"النشر\" لابن الجزري ٢/ ٣٧٩، \"إتحاف البشر\" ٢/ ٤٩٩.\n(٢) السابق.\n(٣) الجملة ساقطة من (ح).\n(٤) \"الديوان\" (كاذبة) (٢١٥)، \"شرح الديوان\" (كاذبة) (٤١٦)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٣.\nهنا حسان يفتخر بيوم بدر ويعير الحارث بن هشام بفراره عن أخيه أبي جهل بن هشام، ثم حسن إسلامه بعد واستشهد بأجنادين - ﵁ -.\n(٥) ينظر: \"حقائق التفسير\" للسلمي ب/ ٣٢١.\n(٦) ينظر: \"الوسيط\" للواحدي ٤/ ١٩٦، \"معالم التنزيل\" للبغوي ٧/ ٤٠٣.","vol":"25","page":93},{"text":"رفرف قد ملأ ما بين السماء والأرض (١) (٢).\nوقال آخرون: رأى الله تعالى (٣)، ثم اختلفوا في معنى الرؤية فقال بعضهم: جعل الله تعالى بصره في فؤاده، فرآه بفؤاده ولم يره بعينه (٤).\nوقال قوم: بل رآه بعينه (٥).\nذكر من قال إنه رآه بعينه:\n[٢٨٨٦] أخبرني الحسين بن محمد بن الحسين الثقفي (٦)، قال: حدثنا الفضل بن الفضل الكندي (٧)، قال: حدثنا أبو يعلي محمد بن زهير الأيلي (٨)، قال:\n_________\n(١) أخرجه ابن جرير الطبري من غير لفظ (في حلة) \"جامع البيان\" ٢٧/ ٤٩.\n(٢) القول ساقط من (ح).\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ٤٨، \"الوسيط\" للواحدي ٤/ ١٩٥، \"معالم التنزيل\" للبغوي ٧/ ٤٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٤.\n(٤) أورده الطبري ونسبه لابن عباس - ﵄-، وعكرمة وأبي صالح والربيع \"جامع البيان\" ٢٧/ ٤٨، ٤٩، ونسبه الواحدي لابن عباس - ﵄ - \"الوسيط\" ٤/ ١٩٥، \"معالم التنزيل\" للبغوي ٧/ ٤٠٣.\n(٥) أورده الماوردي ونسبه لابن عباس - ﵄- \"النكت والعيون\" ٥/ ٣٩٤، \"لباب التأويل\" للخازن ٦/ ٦١٦.\n(٦) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٧) صدوق.\n(٨) محمد بن زهير بن الفضل، أبو يعلى الأيلي، قال عنه ابن حبان: يخطئ ويهم، وقال الدارقطني: ما كان به بأس قد أخطأ في أحاديث، وقال عنه يحيى بن معين: لا شيء، وقال ابن حجر: كان شاعرًا مشهورًا قلما روى من الحديث، مات سنة ثمان عشر وثلاثمائة، \"سؤالات حمزة\" (١١٥)، \"لسان الميزان\" لابن حجر ٥/ ١٧٥.","vol":"25","page":94},{"text":"حدثنا علي (١) بن عيسى الضُّبَعي (٢)، قال: حدثنا أبو بحر (٣)، البكراوي (٤)، عن شعبة (٥)، عن قتادة (٦)، عن أنس - ﵁ - أنَّ النبي - ﷺ - رأى ربه ﷿ (٧).\n[٢٨٨٧] وأخبرنا ابن فنجويه (٨)، قال: حدثنا ابن حبش (٩)، قال: حدثنا ابن زنجويه (١٠)، قال: حدثنا سلمة (١١)، قال: حدثنا\n_________\n(١) في (ت) و(ح): علي، والصواب عمرو.\n(٢) عمرو بن عيسى الضُّبعي، أبو عثمان البصري الأدمي، ثقة من صغار العاشرة \"تهذيب التهذيب\" لابن حجر ٤/ ٣٥٤، \"تقريب التهذيب\" لابن حجر (٤٢٥).\nالضُّبَعي: بضم الضاد وفتح الباء نسبة إلى ضُبيعة بن قيس بن ثعلبة \"الأنساب\" ٤/ ٨.\n(٣) في (ح): أبو بكر وهو خطأ.\n(٤) أبو بحر البكراوي: عبد الرحمن بن عثمان بن أمية بن عبد الرحمن بن أبي بكرة الثقفي، أبو بحر البكراوي، ضعيف مات سنة خمس وتسعين ومائتين \"تهذيب التهذيب\" لابن حجر ٣/ ٣٧٣، \"تقريب التهذيب\" لابن حجر (٣٤٦).\n(٥) ابن الحجاج، ثقة حافظ.\n(٦) السدوسي، ثقة ثبت.\n[٢٨٨٦] الحكم على الإسناد:\n(٧) في إسناده من لم أقف عليه، وفيه محمد بن زهير يخطئ، ويهم، وفيه أبو بحر البكراوي، ضعيف.\n(٨) ثقة صدوق كثير الرواية للمناكير.\n(٩) الحسين بن محمد بن حبش، أبو علي، ثقة مأمون.\n(١٠) علي بن بري بن زنجويه، لم يذكر بجرح أو تعديل.\n(١١) ابن شبيب، ثقة.","vol":"25","page":95},{"text":"عبد الرزاق (١)، قال: حدثنا ابن التيمي (٢)، عن المبارك بن فضالة (٣)، قالْ كان الحسن، يحلِف بالله تعالى لقد رأى محمد - ﷺ - ربّه سبحانه (٤).\n[٢٨٨٨] وأنبأني عقيل بن محمد (٥)، قال: أخبرنا المعافى بن زكريا (٦)، قال: حدثنا محمد بن جرير (٧)، قال: حدثنا ابن حميد (٨)، قال: حدثنا مهران (٩)، عن سفيان (١٠)، عن أبي إسحاق (١١)، عمَّنْ سمعَ ابن عباس - ﵄ يقول: ﴿مَا كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ قال: رأى محمد - ﷺ - ربَّه ﷿ (١٢).\n_________\n(١) الصنعاني، ثقة حافظ، مصنف شهير.\n(٢) معتمر بن سليمان بن طرخان، ثقة.\n(٣) أبو فضالة البصري، صدوق يدلس ويُسَوّي.\n(٤) [٢٨٨٧] الحكم على الإسناد:\nفي إسناده مبارك صدوق يدلس ويسوي، وابن زنجويه لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن العظيم\" ٣/ ٢٥٢.\n(٥) الجرجاني، لم أجده.\n(٦) حافظ ثقة.\n(٧) الطبري، إمام، عالم العصر، صاحب التصانيف.\n(٨) الرازي، حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(٩) مهران بن أبي عمر العطار، صدوق له أوهام سيئ الحفظ.\n(١٠) الثوري، ثقة حافظ، إمام حجة، وكان ربما دلس.\n(١١) عمرو بن عبد الله، السبيعي، ثقة مكثر عابد، اختلط بأخرة ..\n(١٢) [٢٨٨٨] الحكم على الإسناد:\nفي إسناده من لم أجده، وفيه محمد بن حميد حافظ ضعيف، وجهالة الراوي عن ابن عباس. =","vol":"25","page":96},{"text":"[٢٨٨٩] وبإسناده عن ابن حميد (١)، (قال: حدثنا حكَّام (٢)، عن أبي جعفر (٣)، عن الربيع (٤) ﴿مَا كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ قال: رأى ربه ﷿ (٥).\n[٢٨٩٠] وبه عن ابن حميد) (٦)، قال: حدثنا يحيى بن واضح (٧)، قال: حدثنا عيسى بن عبيد (٨)، قال: سمعت عكرمة (٩)، وسئلَ: هل رأى محمد - ﷺ - ربه ﷿؟ فقال: نعم قد رأى ربه (١٠).\n_________\n= التخريج:\nأخرجه ابن جرير الطبري عن ابن عباس - ﵄ - \"جامع البيان\" ٢٧/ ٤٨.\n(١) حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(٢) وقع في هامش اللوحة (ب) ما نصه: حكَام، -بفتح أوله والتشديد- ابن سَلْم -بسكون اللام- أبو عبد الرحمن الرازي الكناني بنونين، ثقة له غرائب من الثامنة، مات سنة تسعين ومائة \"تقريب التهذيب\" لابن حجر (١٧٤).\n(٣) عيسى بن أبي عيسى، صدوق سيئ الحفظ، خصوصًا عن مغيرة.\n(٤) الربيع بن أنس، صدوق له أوهام، رمي بالتشيع.\n(٥) [٢٨٨٩] الحكم على الإسناد:\nشيخ المصنف لم أجده، وابن حميد حافظ ضعيف.\nالتخريج:\nأخرجه ابن جرير الطبري عن الربيع، \"جامع البيان\" ٢٧/ ٤٩.\n(٦) ما بين القوسين ساقط من (ح)، وابن حميد، حافظ ضعيف كان ابن معين حسن الرأي فيه.\n(٧) الأنصاري، مولاهم، أبو تُميلة، المروزي، ثقة.\n(٨) الكندي، أبو المنيب، صدوق.\n(٩) مولى ابن عباس، ثقة ثبت، عالم بالتفسير.\n(١٠) [٢٨٩٠] الحكم على الإسناد:\nضعيف؛ فيه ابن حميد، وشيخ المصنف لم أجده. =","vol":"25","page":97},{"text":"ذكر من قال لم يره:\n[٢٨٩١] أخبرنا أبو عبد الله الحسين بن محمد بن الحسين (١)، الحافظ بقراءاتي عليه في داري، قال: حدثنا موسى بن علي (٢)، قال: حدثنا إبراهيم بن زهير (٣)، قال: حدثنا مكي بن إبراهيم (٤)، قال: حدثنا موسى بن عبيدة (٥)، عن محمد بن كعب (٦)، قال: قال بعض أصحاب رسول الله - ﷺ -: يا رسول الله أرأيت ربك؟ قال: \"رأيته مرَّتين بفؤادي ولم أره بعيني\". ثم تلا هذِه الآية: ﴿مَا كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ \" (٧).\n_________\n= التخريج:\nأخرجه الطبري عن عكرمة.\nينظر: \"جامع البيان\" ٢٧/ ٤٨.\n(١) ابن فنجوية، ثقة صدوق كثير الرواية للمناكير.\n(٢) موسى بن محمد بن علي، لم أجده.\n(٣) إبراهيم بن زهير بن أبي خالد الحُلواني لم أجده.\nالحُلواني: بضم الحاء، وسكون اللام نسبه إلى بلدة حلوان وهي آخر حد عرض سواد العراق مما يلي الجبال، \"الأنساب\" ٢/ ٢٤٧.\n(٤) البلخي، أبو السكن، ثقة ثبت.\n(٥) الرَّبذي، ضعيف ولاسيما في عبد الله بن دينار.\n(٦) القرظي، ثقة عالم.\n(٧) [٢٨٩١] الحكم على الإسناد:\nفيه موسى بن عبيدة؛ ضعيف، وفيه من لم أجده.\nالتخريج:\nأورده الماوردي \"النكت والعيون\" ٥/ ٣٩٤.","vol":"25","page":98},{"text":"ومثله روى ابن الحنفية، عن أبيه، وأبو العالية، عن ابن عباس - ﵄- (١).\n[٢٨٩٢] وأخبرني الحسين بن محمد (٢)، قال: حدثنا أبو القاسم عمر بن محمد بن عبد الله بن حاتم الترمذي (٣)، قال: حدثنا جدِّي لأمي محمد بن عبيد الله بن مرزوق (٤)، قال: حدثنا عفان بن مسلم (٥)، قال: حدثنا همَّام (٦) عن عبد الله بن شقيق (٧)، قال: قلت لأبي ذر (٨) - ﵁ -: لو رأيت رسول الله - ﷺ - لَسألته، قال: وعمَّا كنت تسأله؟ قلت: كنت أسأله هل رأى ربه ﷿، قال: فإني قد سألته فقال: \"رأيت نورًا أنَّى أراه\" (٩).\n_________\n(١) أخرجه الطبري موقوفا على ابن عباس - ﵄ - \"جامع البيان\" ٢٧/ ٤٨.\n(٢) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) فيه نظر.\n(٤) أبو بكر الخضيب القاضي، يعرف بالخلال، لا يعي ما يحدث به.\n(٥) أبو عثمان الصفار، البصري، ثقة ثبت، وربما وهم.\n(٦) ابن يحيى بن دينار العوذي، البصري، ثقة ربما وهم.\n(٧) العقيلي، بصري ثقة فيه نصب.\n(٨) أبو ذر الغفاري الصحابي الزاهد المشهور الصادق اللهجة.\n(٩) [٢٨٩٢] الحكم على الإسناد:\nضعيف فيه محمد بن عبيد الله بن مرزوق، وأبو القاسم عمر الترمذي، ضعيفان.\nالتخريج:\nأخرجه مسلم في كتاب الإيمان، باب في قوله ﵇: \"نور أنى أراه\"، وفي قوله: \"رأيت نورًا\" (١٧٨) من طريق حجاج الشاعر، عن عفان بن مسلم بنحوه، ومن طريق قتادة عن عبد الله بن شقيق بمثله، وبهذا يرتقي الحديث للحسن لغيره.","vol":"25","page":99},{"text":"وكذلك رُوي عن أبي سعيد الخدري، - ﵁ - قال: سُئل رسول الله - ﷺ - عن قوله: ﴿مَا كَذَبَ الْفُؤَادُ مَا رَأَى (١١)﴾ قال: \"رأيت نورًا\" (١).\nومثله روى مجاهد، وعكرمة، عن ابن عباس - ﵄- وقد ورد في هذا الباب حديث جامع:\n[٢٨٩٣] وهو ما أخبرني الحسين بن محمد الثقفي (٢)، ﵀ قال: حدثنا أبو علي بن حبش المقرئ (٣)، قال: أخبرنا علي بن زنجويه (٤)، قال: حدثنا سلمة (٥)، قال: حدثنا عبد الرزاق (٦)، قال: حدثنا ابن عيينة (٧)، عن مجالد بن سعيد (٨)، عن الشعبي (٩)، عن عبد الله بن الحارث (١٠)، قال: اجتمع ابن عباس وكعب، فقال ابن عباس - ﵄-: أما نحن بنو هاشم فنقول: إنَّ محمدًا - ﷺ - رأى ربه ﷿ مرَّتين ثم قال ابن عباس - ﵄-: أتعجبون أن تكون\n_________\n(١) أخرجه مسلم في كتاب الإيمان (١٧٨)، عن أبي ذر - ﵁ -.\n(٢) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٣) الحسين بن محمد بن حبش، ثقة مأمون.\n(٤) علي بن بري بن زنجويه، لم يذكر بجرح أو تعديل.\n(٥) ابن شبيب، ثقة.\n(٦) الصنعاني، ثقة حافظ، مصنف شهير.\n(٧) سفيان بن عيينة، ثقة حافظ، إمام حجة.\n(٨) الهمداني، ليس بالقوي، وقد تغير في آخر عمره.\n(٩) عامر بن شراحيل، ثقة مشهور.\n(١٠) ابن نوفل بن الحارث بن عبد المطلب الهاشمي، أبو محمد المدني، أمير البصرة، له رؤية، قال ابن عبد البر: أجمعوا على ثقته.","vol":"25","page":100},{"text":"الخلَّة لإبراهيم ﵇، والكلام لموسى ﵇ والرؤية لمحمد - ﷺ -. قال: وكبَّر كعب ﵀ حتى جاوبته (الجبال) (١)، ثم قال: إنَّ الله تعالى قسم رؤيته وكلامه بين محمد وموسى عليهما الصلاة والسلام، فكلَّمه موسى ﵇، ورآه محمد - ﷺ - (٢).\n[٢٨٩٤] قال مجالد (٣): وقال الشعبي (٤) فأخبرني مسروق (٥) أنه قال لعائشة - ﵄-: يا أمَّتاه هل رأى محمد - ﷺ - ربَّه ﷿؟ فقالت: إنك لتقول قولَّا لَيقف منه شعري، قال: قلت: رويدًّا، فقرأت عليها: ﴿وَالنَّجْمِ إِذَا هَوَى (١)﴾ حتى: ﴿فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى﴾ فقالت: رويدًا أين تذهب؟ إنما رأى جبريل ﵇ في صورته، مَنْ حدثك أنَّ محمدًا - ﷺ - رأى ربه عزَّ شأنه فقد كذب، والله تعالى يقول: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ﴾ ومن حدثك أنَّ محمدًا - ﷺ - يعلم الخمس من الغيب، فقد\n_________\n(١) ساقط من (ت) والمثبت من (ح).\n(٢) [٢٨٩٣] الحكم على الإسناد:\nفيه ابن زنجويه لم يذكر بجرح أو تعديل، ومجالد بن سعيد ليس بالقوي، وقد تغير في آخر عمره.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسيره\" ٢/ ٢٥٢، وأخرجه الترمذي في كتاب التفسير تفسير سورة النجم برقم (٣٢٧٨) من طريق ابن أبي عمر عن سفيان بنحوه: وأورده الماوردي ونسبه لكعب، \"النكت والعيون\" ٥/ ٣٩٥.\n(٣) ليس بالقوي، وقد تغير في آخر عمره.\n(٤) ثقة مشهور.\n(٥) مسروق بن الأجدع، ثقة.","vol":"25","page":101},{"text":"كذب، والله تعالى يقول: ﴿إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ﴾ ومَنْ حدَّثك أنَّ محمدًا - ﷺ - قد كَتم شيئًا من الوحي فقد كذب، والله ﷿ يقول: ﴿بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ﴾ الآية (١).\nقال عبد الرزاق: فذكرتُ هذا الحديث لمَعْمر، فقال: ما عائشة - ﵄- عندنا بأعلم من ابن عباس - ﵄- (٢).\n\n<span data-type=\"title\" id=toc-5209>١٢ </span>- قوله ﷿: ﴿أَفَتُمَارُونَهُ عَلَى مَا يَرَى (١٢)﴾\nأي: على ما رأى، قرأ عليٌ وابن مسعود وابن عباس وعائشة - ﵃- ومسروق، والنخعيُّ، وأبو وائل، والشعبي، وأبو العالية، ويحيى، والأعمش، وحمزة، والكسائي، وخلف، ونصر بن عاصم، ويعقوب، وسلام: ﴿أفتمرونه﴾ بفتح التاء من غير ألف، واختاره أبو عبيد (٣)، وأبو معاذ، ومعناه: أفتجحدونه (٤)، قال أبو عبيد:\n_________\n(١) [٢٨٩٤] الحكم على الإسناد:\nابن زنجويه لم يذكر بجرح أو تعديل، ومجالد ليس بالقوي.\nالتخريج:\nأخرجه البخاري من طريق إسماعيل بن أبي خالد عن عامر الشعبي بنحوه، \"كتاب التفسير\"، تفسير سورة النجم (٤٨٥٥)، وأخرجه مسلم من طريق إسماعيل عن الشعبي بنحوه، كتاب الإيمان برقم (١٧٧).\n(٢) \"تفسير عبد الرزاق\" ٢/ ٢٥٢.\n(٣) ينظر: \"السبعة\" لابن مجاهد (٦١٤)، \"التذكرة\" لابن غلبون ٢/ ٥٦٨، \"الكشف\" لمكي ٢/ ٢٩٤، \"التيسير\" للداني (١٦٦)، \"التلخيص\" (٤٢١).\n(٤) ينظر: السابق، \"جامع البيان\" للطبري ٢٧/ ٤٩، \"النكت والعيون\" للماوردي ٥/ ٣٩٤، \"النشر\" لابن الجزري ٢/ ٣٧٩، \"إتحاف البشر\" ٢/ ٥٠١.","vol":"25","page":102},{"text":"لأنهم لم يماروه، وإنما جحدوه، تقول العرب: مريت الرجل حقه، إذا جحدته وأنكرته إياه (١)، قال الشاعر:\nلئن هجرتَ أخا صِدق ومكرمة ... لقد مريت أخا ما كان يَمريكا (٢)\nأي جحدته.\nوقرأ سعيد بن جبير، وطلحة بن مصرف، والأعرج، ومجاهد: (أفتُمرونه) بضم التاء من غير ألف من أمريت، أي: أتريبونه وتشككونه (٣).\nوقرأ الباقون: ﴿أَفَتُمَارُونَهُ﴾ بالألف وضم التاء (٤)، على معنى: أفتجادلونه في أنه رأى ربه (٥). كقوله تعالى: ﴿فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا﴾ (٦) والمعنيان هما متداخلان؛ لأنَّ مجادلتهم جحود وهو\n_________\n(١) \"إعراب القرآن\" للنحاس ٤/ ٢٦٩.\n(٢) \"الكشاف\" للزمخشري (هجوت) ٤/ ٤٢٠ \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٣.\n(٣) أورده الما وردي ونسبه لمقاتل.\nينظر: \"النكت والعيون\" ٥/ ٣٩٥.\n(٤) ينظر: \"السبعة\" لابن مجاهد (٦١٤)، \"التذكرة\" لابن غلبون ٢/ ٥٦٨، \"الكشف\" لمكي ٢/ ٢٩٥، \"التيسير\" للداني (١٦٦)، \"النشر\" لابن الجزري ٢/ ٣٧٩، \"إتحاف البشر\" ٢/ ٥٠١.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٠، \"التذكرة\" لابن غلبون ٢/ ٥٦٨، \"الكشف\" لمكي ٢/ ٢٩٥.\n(٦) الكهف: ٢٢.","vol":"25","page":103},{"text":"اختيار أبي حاتم، وفي الحديث: \"لا تماروا في القرآن فإنَّ المراء فيه كفر\" (١).\n\n<span data-type=\"title\" id=toc-5210>١٣ </span>- ﴿وَلَقَدْ رَآهُ﴾ يعني: رأى محمد ربَّه في قول ابن عباس - ﵄- وأصحابه.\nوقيل: رأى جبريل ﵇ (٢) (٣) ﴿نَزْلَةً أُخْرَى﴾ أي: مرةً أخرى سمَّاها نزلة على الاستعارة، وذلك أنَّ جبريل ﵇ رآه النبي - ﷺ - على صورته التي خلق عليها مرتين: مرةً في الأرض بالأفق الأعلى له ستمائة جناح وقد مدَّ أجنحته ما بين المشرق والمغرب. ومرةً عند سدرة المنتهى في السماء، وهذا قول عائشة - ﵂ - (٤) وأكثر العلماء، وهو الاختيار، لأنه قرن الرؤية بالمكان. فقال: ﴿عِنْدَ سِدْرَةِ الْمُنْتَهَى (١٤)﴾ ولأنه قال: ﴿نَزْلَةً\n_________\n(١) أخرج أبو داود بنحوه في كتاب السنة، باب النهي عن الجدال في القرآن (٤٦٠٣).\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥١، \"الوسيط\" للواحدي ٤/ ١٩٥، \"معالم التنزيل\" للبغوي ٧/ ٤٠٣.\n(٣) وقع في هامش اللوحة (ب) ما نصه: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ في المرئي المذهبان والمعتمد أنه رأى ربه، قال ابن عباس - ﵄- لأنَّ النبي - ﷺ - كانت له عرجات تلك الليلة لتخفيف الصلوات فرأى في بعضها ربه، والنزلة ظرف لها، فعلة من النزول وهي للمرة، فأقيمت مقامها ونصبت نصبها، وفيها شعار بأنَّ هذِه الرؤية كانت أيضًا بنزول ودنو عند سدرة المنتهى إليها ينتهي علم الخلائق وأعمالهم، وفي حديث رواه مسلم انتهى به إلى سدرة المنتهى، وهي في السماء السادسة، إليها ينتهي ما يعرج من الأرواح فتقبض منها، وإليها ينتهي ما يهبط من فوقها فيقبض منها ... من تفسير عطية المكي.\n(٤) سيأتي تخريجه.","vol":"25","page":104},{"text":"أُخْرَى﴾ وتقديرها: ولقد رآه نازلا نزلة أخرى، ووصف الله سبحانه بالمكان والنزول الذي هو الانتقال محال؛ ولأنه لم يرو في الحديث أنه - ﷺ - رآى ربه ﷿ قبل ليلة المعراج، فيراه تلك الليلة مرة أخرى يدل عليه:\n[٢٨٩٥] ما أخبرني عقيل بن محمد (١) أنَّ أبا الفرج البغدادي (٢)، أخبرهم عن محمد بن جرير (٣)، قال: حدثنا محمد بن المثني (٤)، قال: حدثنا عبد الوهاب الثقفي (٥)، قال: حدثنا داود (٦)، عن عامر (٧)، عن مسروق (٨)، أنَّ عائشة - ﵂ - قالت: مَن زعم أنَّ محمدًا - ﷺ - رآى ربَّه، فقد أعظم الفرية على الله سبحانه. قال: وكنت متكئًا فجلستُ فقلتُ: يا أم المؤمنين أنظريني ولا تعجليني، أرأيت قول الله ﷿: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾، ﴿وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ (٢٣)﴾ (٩)، قالت: إنما هو جبريل ﵇ رآه على صورته التي خلق عليها مرتين: مرة حين هبط من السماء إلى الأرض سادًّا عظم خلقه ما بين السماء والأرض، ومرة عند سدرة المنتهى، وأنا أولُ من سأل النبي\n_________\n(١) الجرجاني، لم أجده.\n(٢) المعافى بن زكريا، ثقة.\n(٣) الطبري، إمام، عالم العصر، صاحب التصانيف.\n(٤) العَنزي، المعروف بالزمن، ثقة ثبت.\n(٥) عبد الوهاب بن عبد المجيد البصري، ثقة تغير قبل موته بثلاث سنين.\n(٦) داود بن أبي هند القشيري مولاهم، ثقة متقن كان يهم بأخرة.\n(٧) عامر الشعبي، ثقة مشهور، فقيه، فاضل.\n(٨) مسروق بن الأجدع، ثقة، فقيه.\n(٩) التكوير: ٢٣.","vol":"25","page":105},{"text":"- ﷺ - عن هذِه الآية: فقال: \"هو جبريل ﵇\" (١).\n\n<span data-type=\"title\" id=toc-5211>١٤ </span>- وقوله ﷿: ﴿عِنْدَ سِدْرَةِ الْمُنْتَهَى (١٤)﴾\n﴿عِنْدَ﴾ من صلة قوله: ﴿رَآهُ﴾ (٢). والسدرة: شجرة النبق (٣)، سميت سدرة المنتهى؛ لأنه إليها ينتهي علم كل عالم (٤)، وقال هلال بن يساف: سأل ابن عباس - ﵄ - كعبًا، عن سدرة المنتهى، وأنا حاضر، فقال كعب: إنها سدرة في أصل العرش على رؤوس حَملَة العرش وإليها ينتهي علم الخلائق، وأما الذي خلفها فهو غيب لا يعلمه إِلاَّ الله تعالى (٥). وقال ابن مسعود - ﵁ -: سميت بذلك؛ لأنه ينتهي إليها ما يهبط من فوقها، وما يصعد من تحتها من أمر الله\n_________\n(١) [٢٨٩٥] الحكم على الإسناد:\nفي إسناده من لم أجده.\nالتخريج:\nأخرجه البخاري من طريق القاسم عن عائشة - ﵂-، كتاب بدء الخلق باب إذا قال أحدكم: آمين (٣٢٣٤)، وأخرجه مسلم من طريق داود بنحوه، كتاب الإيمان باب معنى قوله: ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى (١٣)﴾ برقم (١٧٧).\n(٢) \"جامع البيان\" للطبري ٢٧/ ٥٥.\n(٣) ينظر \"معالم التنزيل\" للبغوي ٧/ ٤٠٥، \"الكشاف\" للزمخشري ٤/ ٤٢١، \"زاد المسير\" لابن الجوزي ٨/ ٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٤.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٢، \"النكت والعيون\" للماوردي ٥/ ٣٩٥، \"معالم التنزيل\" للبغوي ٧/ ٤٠٥، \"الكشاف\" للزمخشري ٤/ ٤٢١، وأورده البيضاوي بلفظ: التي ينتهي إليها أعمال الخلائق وعلمهم \"أنوار التنزيل\" ٨/ ١٥٢.\n(٥) أخرجه الطبري، في \"جامع البيان\" للطبري ٢٧/ ٥٢، \"معالم التنزيل\" للبغوي ٧/ ٤٠٥.","vol":"25","page":106},{"text":"سبحانه إذا انتهى ما يصعد من الأرض إليها قبض منها، وإذا انتهى ما يهبط من فوقها إليها قبض منها فسميت المنتهى؛ لأنه ينتهي إليها كل شيء من أمر الله تعالى ولا يعدوها، وإلي هذا القول ذهب الضحاك (١).\nوقيل: لأنه ينتهي إليها ما يعرج من أرواح المؤمنين (٢).\nوقيل: لأنه ينتهي إليها كل من مات على سنة رسول الله - ﷺ - ومنهاجه (٣).\nوروى الربيع (٤)، عن أبي العالية (٥)، عن أبي هريرة - ﵁ -، قال: لما أسري برسول الله - ﷺ - انتهي به إلى السدرة، فقيل له: هذِه سدرة المنتهى ينتهي إليها كل أحد خلا من أمتك على سنتك، فإذا هي شجرة تخرج من أصلها أنهار من ماء غير آسن (وأنهار من لبن لم\n_________\n(١) أورده الطبري ونسبه لابن مسعود - ﵁ - والضحاك، \"جامع البيان\" للطبري ٢٧/ ٥٢، والماوردي ونسبه لابن مسعود - ﵁ - \"النكت والعيون\" ٥/ ٣٩٥، ونسبه الواحدي لابن مسعود - ﵁ - \"الوسيط\" ٤/ ١٩٧، ولم ينسبه ابن الجوزي في \"زاد المسير\" ٨/ ٦٩، والقرطبي نسبه لابن مسعود، والضحاك \"الجامع لأحكام القرآن\" ١٧/ ٩٥.\n(٢) القول الثالث والرابع متقاربان، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٥.\n(٣) أورده الطبري في \"جامع البيان\" ٢٧/ ٥٣، والماوردي ونسبه للربيع \"النكت والعيون\" ٥/ ٣٩٥، ونسبه القرطبي لعلي والربيع \"الجامع لأحكام القرآن\" ١٧/ ٩٥.\n(٤) الربيع بن أنس البكري، صدوق له أوهام.\n(٥) رفيع بن مهران، ثقة، كثير الإرسال.","vol":"25","page":107},{"text":"يتغير طعمه، وأنهار من خمر لذة للشاربين، وأنهار من عسل مصفى) (١)، وإذا هي شجرة يسير الراكب المستريح (٢) في ظلها مائة عام لا يقطعها، والورقة منها تغطي الأمة كلها (٣).\n[٢٨٩٦] وأخبرني ابن فنجويه (٤)، قال: حدثنا (عبيد الله بن محمد) (٥) بن شنبة (٦)، قال: حدثنا المسوحيُّ (٧)، قال: حدثنا عبيد ابن يعيش (٨)، قال: حدثنا يونس بن بكير (٩)، قال: أخبرنا محمد ابن إسحاق (١٠) عن يحيى بن عباد بن عبد الله بن الزبير (١١)، عن جدَّته أسماء بنت أبي بكر - ﵄-، قالت: سمعت النبي - ﷺ - يقول في\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) ساقطة من (ح).\n(٣) الحكم على الإسناد:\nفيه الربيع صدوق، له أوهام.\nالتخريج:\nأخرجه الطبري \"جامع البيان\" للطبري ٢٧/ ٥٤.\nوأورده القرطبي ونسبه للثعلبي \"الجامع لأحكام القرآن\" ١٧/ ٩٥.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) ما بين القوسين ساقط من (ت).\n(٦) لم يذكر بجرح أو تعديل.\n(٧) لم أجده.\n(٨) المحاملي، أبو محمد الكوفي، العطَّار، ثقة.\n(٩) الشيباني، أبو بكر الجمال الكوفي، صدوق يخطيء.\n(١٠) محمد بن إسحاق بن يسار، صدوق، يدلس، ورمي بالتشيع والقدر.\n(١١) المدني، ثقة.","vol":"25","page":108},{"text":"صفة سدرة المنتهى: \"يسير الراكب في ظل الفنن (١)، منها مائة عام، ويستظل في الغصن منها مائة ألف راكب يغشاها فراش من ذهب كأنَّ ثمرها القلال\" (٢).\nوقال مقاتل: هي شجرة لو أنَّ ورقة منها وقعت في الأرض لأضاءت لأهل الأرض كما تضيء لهم الشمس، تحمل الحلي، والحلل، والثمار من جميع الألوان ولو أنَّ رجلًا ركب حِقة فطاف بأصلها (٣) لما بلغ المكان الذي ركب منه حتى يبلغه الهرم وهي طوبى التي ذكرها الله ﷿ في سورة الرعد (٤)، وقد تقصيت وصفها في قصة المسرى في سورة الإسراء.\n\n<span data-type=\"title\" id=toc-5212>١٥ </span>- ﴿عِنْدَهَا جَنَّةُ الْمَأْوَى (١٥)﴾\n_________\n(١) في (ت): \"القنو\" والمثبت من (ح) وهو الصواب.\n(٢) [٢٨٩٦] الحكم على الإسناد:\nفيه انقطاع فيحيى بن عباد لم يرو عن جدته أسماء، والمسوحي لم أجده، وابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الترمذي موصولًا في \"سننه\" من طريق يونس بن بكير عن محمد بن إسحاق عن يحيى بن عباد بن عبد الله بن الزبير عن أبيه عن عائشة عن أسماء بنت أبي بكر بنحوه، كتاب الجنة، (٢٥٤١)، وقال: هذا حديث حسن غريب. وابن جرير الطبري في \"جامع البيان\" ٢٧/ ٥٥، \"معالم التنزيل\" للبغوي ٧/ ٤٠٥، فيرتقي للحسن لغيره.\n(٣) في (ح): على ساقها.\n(٤) أورده البغوي مختصرًا في \"معالم التنزيل\" ٧/ ٤٠٥.","vol":"25","page":109},{"text":"(قال الحسن: هي التي يصير إليها المتقون (١)، كقوله: ﴿فَلَهُمْ جَنَّاتُ الْمَأْوَى﴾ (٢)، وقيل: إنها جنة يصير إليها أرواح الشهداء) (٣) (٤).\n\n<span data-type=\"title\" id=toc-5213>١٦ </span>- قوله -﷿-: ﴿إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى (١٦)﴾\nقال ابن مسعود - ﵁ - وأصحابه: فراش من ذهب (٥)، وهي رواية الضحاك، عن ابن عباس - ﵄ -، ورفعه إلى النبي - ﷺ - (٦)، وقال\n_________\n(١) ينظر: \"الكشاف\" للزمخشري ٤/ ٤٢١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٦، وأورده ابن الجوزي عن الحسن بلفظ: هي التي يصير إليها أهل الجنة \"زاد المسير\" ٨/ ٦٩، \"أنوار التنزيل\" للبيضاوي ٥/ ١٠٢.\n(٢) السجدة: ١٩.\n(٣) ينظر: \"معاني القرآن\" للفراء ٣/ ٩٧، \"جامع البيان\" للطبري ٢٧/ ٥٥، \"معاني القرآن\" للزجاج ٥/ ٧٢ الماوردي ونسبه لابن عباس - ﵄ - \"النكت والعيون\" ٥/ ٣٩٦، ونسبه الواحدي لمقاتل والكلبي \"الوسيط\" ٤/ ١٩٨، ونسبه البغوي لمقاتل والكلبي، \"معالم التنزيل\" ٧/ ٤٠٦، \"الكشاف\" للزمخشري ٤/ ٤٢١، ونسبه القرطبي لابن عباس، \"الجامع لأحكام القرآن\" ١٧/ ٩٦، ونسبه ابن الجوزي لمقاتل \"زاد المسير\" ٨/ ٦٩، \"لباب التأويل\" للخازن ٦/ ٢١٥، \"أنوار التنزيل\" للبيضاوي ٥/ ١٠٢.\n(٤) ساقط من (ح).\n(٥) أورده الطبري عن ابن مسعود - ﵁ - \"جامع البيان\" ٢٧/ ٥٥، \"النكت والعيون\" للماوردي ٥/ ٣٩٦، والواحدي لم ينسبه \"الوسيط\" ٤/ ١٩٨، \"معالم التنزيل\" للبغوي ٧/ ٤٠٦، \"الكشاف\" للزمخشري ٤/ ٤٢١، \"زاد المسير\" لابن الجوزي ٨/ ٧٠ \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٦، \"لباب التأويل\" للخازن ٦/ ٢١٦.\n(٦) أخرجه الطبري عن الضحاك عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ - \"رأيتها بعيني سدرة المنتهى حتى استثبتها ثم حال دونها فراش من ذهب\".","vol":"25","page":110},{"text":"الحسن: غشيها نور رب العالمين فاستنارت (١).\nوقيل: يغشاها الملائكة (٢).\nوروي أنَّ رسول الله - ﷺ - قال: \"رأيت على كل ورقة منها ملكًا قائمًا يسبح الله -﷿-\" (٣).\nوروى الربيع (٤)، عن أبي العالية (٥)، عن أبي هريرة - ﵁ - وغيره (قال) (٦): لما أسري بالنبي - ﷺ - انتهى به إلى سدرة المنتهى فغشيها نور الخلاَّق، وغشيتها الملائكة من تحت عرش الله، أمثال الغِربان\n_________\n(١) أورده الطبري ونسبه للربيع \"جامع البيان\" ٢٧/ ٥٦، ونسبه الماوردي للضحاك \"النكت والعيون\" ٥/ ٣٩٦، \"معالم التنزيل\" للبغوي ٧/ ٤٠٦، وابن الجوزي للضحاك \"زاد المسير\" ٨/ ٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٦، \"لباب التأويل\" للخازن ٦/ ٢١٦.\n(٢) أورده الطبري ونسبه للربيع \"جامع البيان\" ٢٧/ ٥٦، ونسبه الماوردي لابن عباس. ينظر: \"النكت والعيون\" ٥/ ٣٩٦، ونسبه الواحدي للحسن ومقاتل، \"الوسيط\" للواحدي ٤/ ١٩٨، ونسبه البغوي لمقاتل \"معالم التنزيل\" ٧/ ٤٠٦، \"الكشاف\" للزمخشري ٤/ ٤٢١، ونسبه ابن الجوزي للحسن ومقاتل، \"زاد المسير\" ٨/ ٧٠، والقرطبي للربيع، \"الجامع لأحكام القرآن\" ١٧/ ٩٦.\nينظر: \"لباب التأويل\" للخازن ٦/ ٢١٦.\n(٣) أخرجه الطبري بسنده من طريق ابن وهب عن ابن زيد.\nينظر: \"جامع البيان\" للطبري ٢٧/ ٥٦، \"الوسيط\" للواحدي ٤/ ١٩٨، \"معالم التنزيل\" للبغوي ٧/ ٤٠٦، ونسبه للمهدوي والثعلبي، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٦.\n(٤) الربيع بن أنس البكري، صدوق له أوهام.\n(٥) رفيع بن مهران، ثقة، كثير الإرسال.\n(٦) ساقطة من (ت) والمثبت من (ح).","vol":"25","page":111},{"text":"حين (يقعن) (١) على الشجر، قال: فكلَّمه عند ذلك فقال: \"سَلْ تعطه\" فقال: \"غفرانك ربنا\" (٢). وفي بعض الحديث، قال النبي - ﷺ -: \"يغشاها رفرف من طير خضر\" (٣).\nوقال السدي: من الطيور فوقها (٤).\nوروى أنس - ﵁ -، عن النبي - ﷺ - أنه قال: \"انتهيت إلى السدرة وأنا أعرف أنها سدرة، أعرف ورقها وثمرها، وإذا نبقها كأمثال الجرار والقلال، وإذا ورقها مثل آذان الفيلة، فلما غشيها من أمر الله -﷿- ما غشيها تحولتْ ياقوتًا وزمردًا حتى ما يستطيع أحد أن ينعتها ولا يصفها\" (٥).\n_________\n(١) في (ت): يقف. والمثبت من (ح) وهو الصواب.\n(٢) الحكم على الإسناد:\nالربيع صدوق له أوهام.\nالتخريج:\nأخرجه الطبري من طريق أبي جعفر الرازي عن الربيع بمثله، \"جامع البيان\" ٢٧/ ٥٦، وينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٦.\n(٣) أخرجه البخاري من طريق الأعمش عن إبراهيم عن علقمة عن عبد الله بن مسعود - ﵁ -: \"كتاب التفسير\"، تفسير سورة النجم (٤٨٥٨).\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٦.\n(٥) قطعة من حديث أخرجه البخاري من طريق سعيد وهشام عن قتادة عن أنس بن مالك عن مالك بن صعصعة - ﵄ - بنحوه، كتاب بدء الخلق، باب ذكر الملائكة: (٣٢٠٧)، وقطعة من حديث أخرجه مسلم من طريق حماد بن سلمة عن ثابت البناني عن أنس بن مالك - ﵁ - بنحوه، كتاب الإيمان، باب الإسراء برسول الله - ﷺ - برقم (١٦٢).","vol":"25","page":112},{"text":"﴿عِنْدَهَا جَنَّةُ الْمَأْوَى (١٥)﴾ قال ابن عباس - ﵄ -: هي عن يمين العرش، وهي منزلة الشهداء نظيرها: ﴿فَلَهُمْ جَنَّاتُ الْمَأْوَى﴾ (١).\n[٢٨٩٧] وأخبرنا أبو عبد الله الحسين بن محمد بن الحسين الدينوري (٢) ﵀، قال: حدثنا أبو عبد الله عمر (٣) بن أحمد بن عمر بن محمد بن الحارث القصباني (٤)، قال: حدثنا علي بن العباس المقانعي (٥)، قال: حدثنا ميمون بن الأصبغ (٦)، قال: حدثنا يحيى بن صالح الوُحَاظي (٧)، قال: حدثنا محمد بن سليمان بن ضمرة النصري (٨)، قال:\n_________\n(١) أورده الطبري عن ابن عباس - ﵄ - \"جامع البيان\" ٢٧/ ٥٥، \"النكت والعيون\" للماوردي ٥/ ٣٩٦.\n(٢) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٣) في (ح): (أبو عمر بن أحمد).\n(٤) القاضي، يعرف بابن شق القصباني، حدث عن محمد بن إبراهيم بن المنذر، وعلي بن سراج المصري، روى عنه الدارقطني. وكان ثقة. \"تاريخ بغداد\" ١١/ ٢٥١.\n(٥) أبو الحسن الشيخ المحدث الصدوق.\n(٦) ميمون بن الأصبغ بن الفرات النصيبي، أبو جعفر، ذكره ابن حبان في \"الثقات\"، وقال هو وأبو بشر الدولابي: مات سنة ست وخمسين ومائتين. قال ابن حجر: مقبول ينظر \"تهذيب الكمال\" للمزي ٢٩/ ٢٠٠، \"تقريب التهذيب\" لابن حجر (٧٠٤٣).\n(٧) الحمصي، صدوق من أهل الرأي.\n(٨) محمد بن سليمان بن أبي ضمرة القاصّ، أبو ضمرة النصري الحمصي، يقال له: محمد بن أبي جميلة، قال أبو حاتم: حدثنا الوحاظي عنه بأحاديث مستقيمة، =","vol":"25","page":113},{"text":"حدثنا عبد الله بن أبي قيس (١)، قال: سمعت عبد الله بن الزبير (٢) - ﵄ - يقرأ هذِه الآية ﴿عِنْدَهَا جَنَّةُ الْمَأْوَى (١٥)﴾، يعني: جنة المبيت (٣).\n[٢٨٩٨] وأخبرني ابن فنجويه (٤)، قال: حدثنا طلحة بن محمد (٥) وعبيد الله بن أحمد (٦)، قالا: حدثنا أبو بكر بن مجاهد (٧)، قال: حدثني ابن صدقة (٨) قال: حدثنا أبو الأسباط (٩)، قال: حدثنا\n_________\n= وذكره ابن حبان في \"الثقات\". قال ابن حجر: مقبول. ينظر \"تهذيب الكمال\" للمزي ٢٥/ ٣٠٧، \"تقريب التهذيب\" لابن حجر (٥٩٢٩).\n(١) عبد الله بن أبي قيس، ويقال ابن قيس، ويقال ابن أبي موسى، أبو الأسود النصري الحمصي، وثقه العجلي والنسائي، وقال أبو حاتم: صالح الحديث. قال ابن حجر: ثقة مخضرم ينظر \"تهذيب الكمال\" للمزي ١٥/ ٤٦٠، \"تقريب التهذيب\" لابن حجر (٣٥٤٧).\n(٢) صحابي مشهور.\n(٣) [٢٨٩٧] الحكم على الإسناد:\nفيه ميمون بن الأصبغ، ومحمد بن سليمان كلاهما مقبول.\nالتخريج:\nوأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٩٦.\n(٤) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٥) ابن جعفر الشاهد، سيئ الحال في الحديث، وضعفه الأزهري.\n(٦) أبو الحسين المقرئ يعرف بابن البواب، ثقة.\n(٧) أحمد بن موسي، المقرئ، ثقة مأمون.\n(٨) أحمد بن محمد بن عبد الله بن صدقة البغدادي أبو بكر الحافظ، حدث عن أحمد ابن حنبل بمسائل، وكان نقالًا لكتب من القراءات، ومسائله عن الإمام أحمد مدونة، وكان موصوفًا بالإتقان والتثبت. ذكره الدارقطني فقال: ثقة. ينظر \"تاريخ بغداد\" ٥/ ٤٠، \"سير أعلام النبلاء\" ١٤/ ٨٣.\n(٩) أبو الأسباط المعلم يعقوب بن إبراهيم الكوفي، قال ابن أبي حاتم: أدركناه =","vol":"25","page":114},{"text":"عبد الرحمن (١) عن علي بن القاسم الكِنْدي (٢) عن موسى بن عبيدة (٣)، قال: سمعت محمد بن كعب القُرظي (٤) يقرأ: ﴿جَنَّةُ الْمَأْوَى﴾ (٥). قال ابن مجاهد: يريد أجنَّه، والهاء في هذِه القراءة كناية عن النبي - ﷺ - (٦)، قال أبو حاتم: وهي قراءة على وأنس وأبي سبرة الجهني - ﵁ - ومجاهد، ومحمد بن السميفع، يعني: سترة المبيت (٧).\nوقال الأخفش: أدركه كما تقول: جَنَّه اللي. أي: ستره وأدركه (٨).\nقراءة العامة: ﴿جنَّة الْمَأوى﴾ (٩) وهي قراءة سعد بن أبي وقاص وعائشة وابن عباس، وابن مسعود وأبي العالية - ﵃ -، وجميع قرأة\n_________\n= وكتبنا فوائده ولم يقض لنا السماع منه وهو صدوق، وذكره ابن حبان في \"الثقات\". ينظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٠٣، \"الثقات\" ٩/ ٢٨٦، و\"غاية النهاية\" ١/ ١٧٣.\n(١) عبد الرحمن بن أبي حماد، صالح مشهور.\n(٢) لم أتبينه.\n(٣) الربذي، ضعيف ولاسيما في عبد الله بن دينار.\n(٤) ثقة عالم.\n(٥) [٢٨٩٨] الحكم على الإسناد:\nفيه موسى بن عبيدة ضعيف، والكندي لم أتبينه.\nالتخريج:\nينظر: \"المحتسب\" لابن جني ٢/ ٢٩٣، \"البحر المحيط\" لأبي حيان ٨/ ١٥٧.\n(٦) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٦.\n(٧) لم أجده.\n(٨) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٦.\n(٩) \"البحر المحيط\" لأبي حيان ٨/ ١٥٧.","vol":"25","page":115},{"text":"الأمصار وهو اختيار أبي عبيد وأبي حاتم.\n\n<span data-type=\"title\" id=toc-5214>١٧ </span>- ﴿مَا زَاغَ الْبَصَرُ﴾ ما عدل يمينًا ولا شمالًا (١) (٢).\n﴿وَمَا طَغَى﴾ أي: ما جاوز الذي رأى (٣).\nوقيل: ما جاوز ما أمر به (٤).\n\n<span data-type=\"title\" id=toc-5215>١٨ </span>- ﴿لَقَدْ رَأَى مِنْ آيَاتِ رَبِّهِ الْكُبْرَى (١٨)﴾\nأي: الآية الكبرى (٥) قال ابن مسعود - ﵁ -: رأى رفرفًا أخضر من الجنة قد سدَّ الأفق (٦).\nوقال الضحاك: رأى سدرة المنتهى (٧).\nوقال عبد الرحمن بن زيد، ومقاتل بن حيان: رأى جبريل -﵇- في\n_________\n(١) ينظر: \"معاني القرآن\" للفراء ٣/ ٩٧، \"جامع البيان\" للطبري ٢٧/ ٥٧، \"الوسيط\" للواحدي ٤/ ١٩٨، \"معالم التنزيل\" للبغوي ٧/ ٤٠٦، \"زاد المسير\" لابن الجوزي ٨١/ ٧٠، ونسبه القرطبي لابن عباس \"الجامع لأحكام القرآن\" ١٧/ ٩٧.\n(٢) ساقط من (ح).\n(٣) ينظر: \"معاني القرآن\" للفراء ٣/ ٩٧، \"الوسيط\" للواحدي ٤/ ١٩٨، \"معالم التنزيل\" للبغوي ٧/ ٤٠٦، \"زاد المسير\" لابن الجوزي ٨/ ٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٧.\n(٤) أورده الطبري عن ابن عباس - ﵄ - \"جامع البيان\" ٢٧/ ٥٧، \"معالم التنزيل\" للبغوي ٧/ ٤٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٧.\n(٥) ينظر \"معالم التنزيل\" للبغوي ٧/ ٤٠٦، \"زاد المسير\" لابن الجوزي ٨/ ٧٠.\n(٦) أورده الطبري عن ابن مسعود - ﵁ - \"جامع البيان\" ٢٧/ ٥٧، \"معالم التنزيل\" للبغوي ٧/ ٤٠٧، \"زاد المسير\" لابن الجوزي ٨/ ٧١، بينما نسبه لابن عباس - ﵄ - القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٩٧.\n(٧) ينظر \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٨.","vol":"25","page":116},{"text":"صورته التي تكون فيها في السموات (١).\nوقيل: رأى المعراج (٢).\nوقيل: هو كل ما رأى تلك الليلة في مسراه في عوده وبَدْئه (٣)، ودليله: ﴿لِنُرِيَهُ مِنْ آيَاتِنَا﴾ (٤).\n\n<span data-type=\"title\" id=toc-5216>١٩ </span>- قوله ﷿: ﴿أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى (١٩)﴾\nقراءة العامة: (اللات) بتخفيف التاء (٥)، وهي مشتقة من (الله)، أُلحقت بها تاء التأنيث، فأُنثت، كما قيل للذكر: عمرو، ثم قيل للأنثى: عمرة، وكما قيل: عباس وعباسة، فكذلك سمَّى المشركون أوثانهم باسماء الله تعالى فقالوا من الله: اللات، ومن العزيز: العزى (٦).\n_________\n(١) أورده الطبري عن ابن زيد، \"جامع البيان\" ٢٧/ ٥٧، والماوردي لابن مسعود، \"النكت والعيون\" ٥/ ٣٩٧، والواحدي لابن عباس، \"الوسيط\" ٤/ ١٩٨، والبغوي لعبد الله بن مسعود، \"معالم التنزيل\" ٧/ ٤٠٧، ونسبه ابن الجوزي لابن زيد، \"زاد المسير\" ٨/ ٧١، والقرطبي عن ابن زيد ومقاتل، \"الجامع لأحكام القرآن\" ١٧/ ٩٨.\n(٢) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٨.\n(٣) أورده الماوردي ونسبه للضحاك \"النكت والعيون\" ٥/ ٣٩٧، \"معالم التنزيل\" للبغوي ٧/ ٤٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٩٨.\n(٤) الإسراء: ١.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٨، \"التذكرة\" لابن غلبون ٢/ ٥٦٨، \"العنوان\" لابن خلف (١٨٢)، \"النشر\" لابن الجزري (٣٧٩)، \"إتحاف البشر\" ٢/ ٥٠١.\n(٦) \"الاشتقاق\" (٤٧)، \"جامع البيان\" للطبري ٢٧/ ٥٨، \"معالم التنزيل\" للبغوي ٧/ ٤٠٧.","vol":"25","page":117},{"text":"قال قتادة ﵀: أما اللات فكانت صخرة بالطائف يعبدونها (١)، قال الشاعر:\nوفرت ثقيف إلى لاتها ... بمنقلب الخائب الخاسر (٢) (٣)\nوقال ابن زيد: اللات بيت بنخلة كانت قريش تعبده (٤).\nوقرأ ابن عباس - ﵄ -، ومجاهد، وحميد، وأبو صالح: (اللاتّ) -بتشديد التاء- قالوا: كان رجلًا يلت السويق للحاج، فلما مات عكفوا على قبره فعبدوه (٥).\nوروى السدي عن، أبي صالح أنه كان رجلا بالطائف، وكان يقوم على آلهتهم ويلت لهم السويق فلما مات عبدوه (٦).\nوقال مجاهد: أنه كان رجلًا في رأس جبل له غُنَيْمَة يسلأ منها\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٨، \"معالم التنزيل\" للبغوي ٧/ ٤٠٧.\n(٢) \"البحر المحيط\" لأبي حيان ٨/ ١٥٨.\n(٣) البيت ساقط من (ح).\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٨، \"معالم التنزيل\" للبغوي ٧/ ٤٠٧، \"لباب التأويل\" للخازن ٦/ ٢١٨.\n(٥) ينظر: \"معاني القرآن\" للفراء: ٣/ ٩٨، \"جامع البيان\" للطبري ٢٧/ ٥٨، \"المحتسب\" لابن جني ٢/ ٢٩٤، \"معالم التنزيل\" للبغوي ٧/ ٤٠٧، \"الكشاف\" للزمخشري ٤/ ٤٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٠، \"لباب التأويل\" للخازن ٦/ ٢١٨.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٩، \"النكت والعيون\" للماوردي ٥/ ٣٩٧.","vol":"25","page":118},{"text":"السمن، ثم يأخذ منها الأقط، ويجمع رِسلها (١)، ثم يتخذ منه حيسًا (٢) فيطعم الحاج وكان ببطن نخلة، فلما مات عبدوه من دون الله وهو اللات (٣).\nوقال الكلبي: كان اللات رجلًا من ثقيف، يقال له: صرمة بن غنم كان يَسْلأ السمن فيضعها على صخرة فيأتيه العرب فيلت به أسوقتهم، فلما مات الرجل حولت ثقيف تلك الصخرة إلى منازلهم فعبدوها فهذِه الطائف على موضع اللات (٤).\n(والعُزى) اختلفوا فيها فقال مجاهد: هي شجرة بنخلة لغطفان يعبدونها (٥) وهي التي بعث إليها رسول الله - ﷺ - خالدَ بنَ الوليد - ﵁ - فقطعها وجعل خالد - ﵁ - يضربها بالفأس ويقول:\nيا عُزَّ كفرانك لا سبحانك ... إني رأيتُ الله قد أهانكِ (٦)\n_________\n(١) الرِّسل: اللبن، \"النهاية\" ٢/ ٢٢٢، \"غريب الحديث\" لابن قتيبة ٢/ ٢٨٠.\n(٢) الحيس: هو الطعام المتخذ من التمر والأقط والسمن، \"النهاية\" ٢/ ٤٦٧.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٠، \"لباب التأويل\" للخازن ٦/ ٢١٨.\n(٤) السابق.\n(٥) أورده الزجاج بدون نسبة في \"معاني القرآن\" ٥/ ٧٢، وينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٧، \"زاد المسير\" لابن الجوزي ٨/ ٧٢، الخازن ولم ينسبه \"لباب التأويل\" ٦/ ٢١٨.\n(٦) \"معاني القرآن\" للفراء ٣/ ٩٨، \"الوسيط\" للواحدي ٤/ ١٩٩، \"لباب التأويل\" للخازن ٦/ ٢١٨.","vol":"25","page":119},{"text":"فخرجت منها شيطانهٌ ناشرة شَعرها، داعية ويلها، واضعة يدها على رأسها.\nويقال: إنَّ خالدًا - ﵁ - لما هزمهم قطع بعضها وأفسد، ثم رجع إلى النبي - ﷺ - فقال: قد قطعتها فقال له النبي - ﷺ -: \"فما رأيت؟ \" قال: لم أرَ شيئًا. فقال - ﷺ -: \"ما قلعتَ\" فعاودها خالد - ﵁ - ومعه المِعولُ فقلعها فاجتث أصلها، فخرجتْ منها امرأة عريانة فقتلها، ثم رجع إلى النبي - ﷺ - وأخبره بذلك، فقال: \"تلك العُزى ولن تُعبدَ أبدًا\" (١).\nوقال الضحاك: هي صنم لغطفان (٢)، وضعها لهم سعد بن ظالم الغطفاني، وذلك أنه قدِم مكَّةَ فرأى الصفا والمروة والسعي ورأى أهل مكة يطوفون بينهما، فرجع إلى بطن نخلة وقال لقومه: إن لأهل مكة الصفا والمروة وليستا لكم، ولأهل مكة آلهة يعبدونها وليست لكم، قالوا: فما تأمرنا؟ قال: أنا أصنع لكم كذلك، فأخذ حجرًا من الصفا وحجرًا من المروة فنقلهما إلى نخلة، فوضع الذي من الصفا، فقال: هذا الصفا، ثم وضع الذي أخذ من المروة فقال:\n_________\n(١) أخرجه النسائي في الكبرى مختصرًا من طريق الوليد بن جميع عن أبي الطفيل، كتاب التفسير، سورة النجم برقم (١١٥٤٧) ٦/ ٤٧٤، \"معالم التنزيل\" للبغوي ٧/ ٤٠٧، وعزاه المناوي لابن مردويه \"الفتح السماوي\" ٣/ ٩٠٧، \"الكشاف\" للزمخشري ٤/ ٤٢٢، \"البحر المحيط\" لأبي حيان ٨/ ١٥٩، \"المغازي\" ٣/ ٨٧٣، \"الطبقات الكبرى\" لابن سعد ٢/ ١٤٥ - ١٤٦.\n(٢) ينظر \"معالم التنزيل\" للبغوي ٧/ ٤٠٧، \"زاد المسير\" لابن الجوزي ٨/ ٧٢.","vol":"25","page":120},{"text":"هذِه المروة، ثم أخذ ثلاثة أحجار فأسندها إلى شجرة، وقال: هذا ربكم فاعبدوه، فجعلوا يطوفون بين الحجرين ويعبدون الحجارة حتى افتتح النبي - ﷺ - مكة فأمر برفع الحجارة وبعث خالد ابن الوليد - ﵁ - إلى العزى فقطعها (١).\n(وقال ابن زيد: هي بيت بالطائف كانت ثقيف يعبدونه (٢).\nوقال ابن إسحاق: كانت العزى بيتًا بنخلة يعظمه هذا الحيُّ من قريش وغطفان وكنانة ومضر كلها وكانت سدنتها وحجَّابُها بني شيبان من سليم فأرسل النبي - ﷺ - إليها خالدًا - ﵁ - فلما سمع صاحبها السلمي بسير خالد إليها علق عليها سيفه واستند في الحبل الذي هي فيه وهو يقول:\nيا عُزى شدي شدة لا شوى لها ... على خالد ألقي القناع وشمَّري\nيا عُزَّ إنْ لم يقتل المرء خالدًا ... فبوئي بإثم عاجل أو تنصَّري\nفلما انتهى خالد - ﵁ - إليها هدمها واستأصلها ثم رجع إلى النبي - ﷺ - فأخبره) (٣) (٤)\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٤٠٨، \"لباب التأويل\" للخازن ٦/ ٢١٨.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٩، \"معالم التنزيل\" للبغوي ٧/ ٤٠٨، \"لباب التأويل\" للخازن ٦/ ٢١٨.\n(٣) ساقط من (ح).\n(٤) الواقدي: ٣/ ٨٧٣، \"السيرة النبوية\" ٤/ ٧٩.","vol":"25","page":121},{"text":"<span data-type=\"title\" id=toc-5217>٢٠ </span>- ﴿وَمَنَاةَ﴾\nقرأ ابن كثير، وابن محيصن، وحميد، ومجاهد، والسلمي، والأعشى، عن أبي بكر، عن عاصم: ﴿وَمَنَاءةَ﴾ بالقطع والمدّ (١) وأنشد عاصم ﵀ دليلًا على المد:\nألا هَلْ أتى تيَم بنَ عبدِ مَنَاءَةِ ... على الشِّنئ فيما بيننا ابنُ تَمِيمٍ (٢)\nوقرأ الباقون بالقصر من غير همز، وهي اختيار أبي عبيد وأبي حاتم (٣).\nقال الكميت الأسدي:\nوقد آلَتْ قبائل لا تُولي ... مَنَاةَ ظُهُورَها مُتْحرِّفينا (٤)\n_________\n(١) ينظر: \"السبعة\" لابن مجاهد (٦١٥)، \"التذكرة\" لابن غلبون ٢/ ٥٦٩، \"التيسير\" للداني (١٦٦)، \"الكشف\" لمكي ٢/ ٢٩٦، \"التلخيص\" (٤٢١)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠١، \"النشر\" لابن الجزري ٢/ ٣٧٩، \"إتحاف البشر\" ٢/ ٥٠١.\n(٢) البيت لهَوْبر الحارثي. ينظر: \"الجامع لأحكام القرآن\" للقرطبي (التيم) ١٧/ ١٠٢، \"البحر المحيط\" لأبي حيان (النأى): ٨/ ١٥٩.\n(٣) ينظر: \"السبعة\" لابن مجاهد (٦١٥)، \"التذكرة\" لابن غلبون ٢/ ٥٦٩، \"التيسير\" للداني (١٦٦)، \"الكشف المكي ٢/ ٢٩٦، \"النشر\" لابن الجزري ٢/ ٣٧٩، \"إتحاف البشر\" ٢/ ٥٠١.\n(٤) \"شرح هاشميات الكميت الأسدي\"، لأبي رياش القيسي (٢٧٨).\nآلت قبائل: يقصد قبائل غسان، حلفت بمناة أن لا تولي عنه وأن تجعله وراء ظهرها وتقاتل عنه. والبيت ساقط من (ح).","vol":"25","page":122},{"text":"قال قتادة: هي لخزاعة وكانت بِقُديد (١).\nوقال ابن زيد: هو بيت بالمشلل يعبده بنو كعب (٢).\nوقال الضحاك: مناة صنم لهذيل وخزاعة يعبدها أهل مكة (٣).\nقيل: إنَّ اشتقاقها من ناء النجم ينوء نوءًا (٤).\nوقال بعضهم: اللات والعزى ومناة أصنام من حجارة كانت في جوف الكعبة يعبُدونها (٥).\nواختلف القراء في الوقف على اللات ومناة فوقف الدوري عن الكسائي، والبزي، عن ابن كثير، ﴿اللَّاتَ﴾ بالهاء (٦).\n(قال الفراء: أصلها لاه مثل شاه، وهي: من لاهت، أي: اختفت (٧)، قال الشاعر:\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٩، \"معالم التنزيل\" للبغوي ٧/ ٤٠٨، الخازن \"لباب التأويل\" ٦/ ٢١٨، ولم ينسبه.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٩، \"معالم التنزيل\" للبغوي ٧/ ٤٠٨، \"لباب التأوبل\" للخازن ٦/ ٢١٨.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٨، \"زاد المسير\" لابن الجوزي ٨/ ٧٢ ولم ينسبه، \"لباب التأويل\" للخازن ٦/ ٢١٨، ولم ينسبه.\n(٤) \"اللسان\" (نوأ): ١/ ١٧٥.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦٠، \"معالم التنزيل\" للبغوي ٧/ ٤٠٨، \"زاد المسير\" لابن الجوزي ٨/ ٧٢، \"لباب التأويل\" للخازن ٦/ ٢١٨.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٩، \"العنوان\" لابن خلف (١٨٢)، \"زاد المسير\" لابن الجوزي ٨/ ٧٢، \"النشر\" لابن الجزري (٣٧٩)، \"إتحاف البشر\" ٢/ ٥٠١، والخلاف الذي ذكره المصنف فيه نظر.\n(٧) \"معاني القرآن\" للفراء ٣/ ٩٧.","vol":"25","page":123},{"text":"لاهَتْ فما عُرِفَتْ يوما بخارِجةٍ ... يَا ليتَها خرجت حتى رأيناها) (١) (٢)\nوقف الباقون بالتاء للتفرقة بين اسمها واسم الله تعالى، ولأنه حرف واحد لا نظير له كثر به الكلام حتى صارت التاء فيه أصلية، ولأنها مكتوبة في المصاحف بتاء فيوقف عليها بالتاء نحو ﴿بِنِعْمَتِ رَبِّكَ﴾ (٣) و﴿شَجَرَةُ الزَّقُّومِ﴾ (٤) ونحوها، وما كان مكتوبًا بالهاء فالوقف عليها بالهاء، وقال بعضهم: الاختيار في كل ما لم يضف أن يكون بالهاء نحو: ﴿رَحْمَةٌ مِنْ رَبِّي﴾ (٥) ﴿وَشَجَرَةً تَخْرُجُ﴾ (٦) وما كان مضافًا فجائز فيه على الأصل والتاء اتباعًا لخط المصحف، فالهاء لأنه مفرق يوقف عليه دون الثاني والتاء لأجل الإضافة، فأما ﴿وَمَنَاةَ﴾ فالكسائي وابن كثير، وابن محيصن، يقفون عليه بالهاء على الأصل والباقون يقفون بالتاء اتباعًا لخط المصحف (٧). ﴿الثَّالِثَةَ الْأُخْرَى﴾ العرب لا تقول للثالثة: أخرى، وإنما الأخرى للثانية.\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠١.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) الطور: ٢٩.\n(٤) الدخان: ٤٣.\n(٥) الكهف: ٩٨.\n(٦) المؤمنون: ٢٠.\n(٧) ينظر: \"جامع البيان\" للطبري ٢٧/ ٥٩، وأورده الزجاج عن الكسائي \"معاني القرآن\" ٥/ ٧٣.","vol":"25","page":124},{"text":"واختلفوا في وجهها (١):\nفقال الخليل: إنما قال ذلك لوفاق رؤوس الآي، كقوله: ﴿مَآرِبُ أُخْرَى﴾ ولم يقل أُخر (٢) وقال الحسين بن الفضل: في الآية تقديم وتأخير مجازها: أفرأيتم اللات والعزى الأخرى ومناة الثالثة (٣)، ومعنى الآية: أفرأيتم أيها الزاعمون أنَّ اللات والعزى ومناة بنات الله (٤).\n\n<span data-type=\"title\" id=toc-5218>٢١ </span>- ﴿أَلَكُمُ﴾ أي: أتجعلون لكم ﴿الذَّكَرُ وَلَهُ الْأُنْثَى﴾\n\n<span data-type=\"title\" id=toc-5219>٢٢ </span>- ﴿تِلْكَ إِذًا﴾ يعني هذِه القسمة.\n﴿قسمة ضيزى﴾ قراءة العامة من غير همز (٥)، وقرأ ابن كثير برواية\n_________\n(١) أورده ابن الجوزي ونسبة للثعلبي \"زاد المسير\" ٨/ ٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٢، \"لباب التأويل\" للخازن ٦/ ٢١٨.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٩، \"زاد المسير\" لابن الجوزي ٨/ ٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٢، \"لباب التأويل\" للخازن ٦/ ٢١٨، \"البحر المحيط\" لأبي حيان ٨/ ١٦٠.\n(٣) أورده البغوي بدون نسبة، \"معالم التنزيل\" ٧/ ٤٠٩، ابن الجوزي ونسبه للحسين ابن الفضل، \"زاد المسير\" لابن الجوزي ٨/ ٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٢، \"لباب التأويل\" للخازن ٦/ ٢١٨، \"البحر المحيط\" لأبي حيان ٨/ ١٦٠.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٩، \"لباب التأويل\" للخازن ٦/ ٢١٨.\n(٥) ينظر: \"معاني القرآن\" للفراء ٣/ ٩٨، \"السبعة\" لابن مجاهد (٦١٥)، \"التذكرة\" لابن غلبون ٢/ ٥٧٠، \"الكشف\" لمكي ٢/ ٢٩٥، \"التيسير\" للداني (١٦٦)، \"البدور الزاهرة\" (٤٠٦).","vol":"25","page":125},{"text":"البزي والقواس ومجاهد، وحميد بن قيس، وابن محَيصن: ﴿ضِئزَى﴾ بالهمز (١)، وهي نعت كقولك: مشية خيلى إذا كان الرجل يتبختر فيها.\nقال ابن عباس - ﵄ - وقتادة: يعني قسمة جائرة حيث جعلتم لربكم من الولد ما تكرهونه أنتم لأنفسكم (٢).\nوقال مجاهد ومقاتل: قسمة عوجاء (٣). وقال الحسن: غير معتدلة (٤).\nوقال ابن سيرين: غير مستوية أن يكون لكم الذكر ولله الإناث (٥). وقال الضحاك: ناقصة (٦).\nوقال سفيان: منقوصة (٧).\n_________\n(١) ينظر: \"السبعة\" لابن مجاهد (٦١٥)، \"التذكرة\" لابن غلبون ٢/ ٥٧٠، \"الكشف\" لمكي ٢/ ٢٩٥، \"التيسير\" للداني (١٦٦)، \"العنوان\" لابن خلف (٧١٢)، \"البدور الزاهرة\" (٣٠٦).\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦١، \"النكت والعيون\" للماوردي ٥/ ٣٩٩، ونسبه البغوي \"معالم التنزيل\" ٧/ ٤٠٩، ولم ينسبه، \"لباب التأويل\" للخازن ٦/ ٢١٩.\n(٣) أورده الطبري عن مجاهد.\nينظر: \"جامع البيان\" ٢٧/ ٦٥، \"النكت والعيون\" للماوردي ٥/ ٣٩٩، \"معالم التنزيل\" للبغوي ٧/ ٤٠٩، \"لباب التأويل\" للخازن ٦/ ٢١٩، \"البحر المحيط\" لأبي حيان ٨/ ١٦٠.\n(٤) أورده الواحدي ولم ينسبه، \"الوسيط\" ٤/ ١٩٩، ونسبه البغوي للحسن، \"معالم التنزيل\" ٧/ ٤٠٩، والخازن ولم ينسبه، \"لباب التأويل\" ٦/ ٢١٩.\n(٥) \"البحر المحيط\" لأبي حيان ٨/ ١٦٠.\n(٦) أورده الزجاج بدون نسبة، \"معاني القرآن\" ٥/ ٧٣.\n(٧) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦١، \"النكت والعيون\" للماوردي ٥/ ٣٩٩، \"البحر المحيط\" لأبي حيان ٨/ ١٦٠.","vol":"25","page":126},{"text":"وقال ابن زيد: مخالفة (١).\nقال الكسائي: يقال منه: ضازه يضيزه ضيْزًا، وضاز يَضُوزُ ضوزًا، وضأز يَضأز ضَأزًا إذا ظلم وتعدى وبخَسَ وانتقص (٢) قال الشاعر (٣):\nضازَتْ بنو أسدٍ بحكمهمُ ... إذْ يجعلون الرَّأس كالذَّنَبِ (٤)\nوأنشد الأخفش أيضًا:\nفإنْ تَنْأ عنَّا ننتقصك وإن تغِبْ ... فَسَهْمُك مَضْؤزٌ وأنْفُكَ راغِمٌ (٥)\nوتقدير ضيزى من الكلام فُعْلى بضم الفاء لأنها صفة والصفاتُ إنما تكون فُعلى بضم الفاء نحو حُبْلئ وأُنثى وبُشرى، وفعلى -بفتح الفاء- نحو غَضبى وسَكرى وليس في كلام العرب في\n_________\n(١) السابق.\n(٢) \"غريب القرآن\" لليزيدي (٣٥٥)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣٦، \"معالم التنزيل\" للبغوي ٧/ ٤٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٢، \"زاد المسير\" لابن الجوزي ٨/ ٧٣.\n(٣) هو امرؤ القيس.\n(٤) \"ملحق ديوانه\" ٤٥٧، \"باهر البرهان\" للغزنوي (إذ يعدلون): (١٣٩٧)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٢، \"البحر المحيط\" لأبي حيان ٨/ ١٥٢.\n(٥) ينظر: \"مجاز القرآن\" لأبي عبيدة (وإن تقم، فحظك) ٢/ ٢٣٧\"جامع البيان\" للطبري ٢٧/ ٦٠، الماوردي (فقسمك)، \"النكت والعيون\" ٥/ ٣٩٩، \"باهر البرهان\" للغزنوي (١٣٩٨)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٢، \"اللسان\" (ضأز) ٥/ ٣٦٣.","vol":"25","page":127},{"text":"النعوت فِعلى -بكسر الفاء- إنما تكون فعلى في الأسماء نحو ذِفْرى وذِكرى وشِعْرى (١).\nقال المُؤرج: كرهوا ضمَّ الضاد وخافوا انقلاب الياء واوًا وهي من بنات الواو (٢) فكسروا الضاد لهذِه العلة كما قالوا: في جمع أبيض بيض والأصل بُوض، مثل حُمر وصُفر وخُضر، فأما من قال: ضاز يضوز فالاسم منه ضوزى مثل شُورى (٣).\n\n<span data-type=\"title\" id=toc-5220>٢٣ </span>- ﴿إِنْ هِيَ﴾ يعني: هذِه الأوثان (٤).\n﴿إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا﴾ يعني: نحتُّمُوها وسميتموها آلهة (٥).\n﴿أَنْتُمْ وَآبَاؤُكُمْ مَا أَنْزَلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ﴾ أي: ما أنزل الله بها حجة ولا برهانًا.\n﴿إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ﴾ قراءة العامة بالياء، وقرأ عيسى بن عُمر\n_________\n(١) ينظر: \"معاني القرآن\" للفراء ٣/ ٩٨، \"جامع البيان\" للطبري ٢٧/ ٦٠، \"معاني القرآن\" للزجاج ٥/ ٧٣، \"الوسيط\" للواحدي ٤/ ٢٠٠، \"معالم التنزيل\" للبغوي ٧/ ٤٠٩.\n(٢) في (ح): (الياء).\n(٣) أورده الزجاج بلا نسبة.\nينظر: \"معاني القرآن\" ٥/ ٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٣.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٠٩، \"زاد المسير\" لابن الجوزي ٨/ ٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٣، \"لباب التأويل\" للخازن ٦/ ٢١٩.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦١، \"زاد المسير\" لابن الجوزي ٨/ ٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٣.","vol":"25","page":128},{"text":"وأيوب وابن السميفع: (تتبعون) بالتاء على الخطاب لقوله: ﴿أَسْمَاءٌ سَمَّيْتُمُوهَا﴾\nأي: ما يتبع هؤلاء إلاَّ الظن في تسميتها إياها آلهة وأنها شفعاؤهم (١).\n﴿وَمَا تَهْوَى الْأَنْفُسُ﴾ قال ابن عباس - ﵄ -: يقول: إن يتبعون إلاَّ ظنهم وما زين لهم الشيطان (٢).\n﴿وَلَقَدْ جَاءَهُمْ مِنْ رَبِّهِمُ الْهُدَى﴾ البيان أنها ليست بآلهة، وإن العبادة لا تصلح إلا لله الواحد القهار (٣).\n\n<span data-type=\"title\" id=toc-5221>٢٤ </span>- ﴿أَمْ لِلْإِنْسَانِ مَا تَمَنَّى (٢٤)﴾ اشتهى. أي: ليس ذلك له (٤).\n(وقيل: أم للإنسان ما تمنى من غير خير يعمله فيجازى به (٥).\nوقيل: أم للإنسان ما تمنى من النبوة. نزلت في النضر بن الحارث) (٦) (٧).\nوقيل: في الوليد بن المغيرة (٨).\n_________\n(١) ينظر: \"الجامع لأحكام القرآن\" للقرطبى ١٧/ ١٠٣،\" البحر المحيط\" لأبى حيان ٨/ ١٦٠.\n(٢) أورده ابن الجوزى بدون نسبة \"زاد المسير\" ٨/ ٧٤.\n(٣) ينظر: \"جامع البيان\" للطبرى ٢٧/ ٦٢.\n(٤) ينظر: \"الجامع لأحكام القرآن\" للقرطبى ١٧/ ١٠٤.\n(٥) ينظر: \"الجامع لأحكام القرآن\" للقرطبى ١٧/ ١٠٤.\n(٦) ينظر: \"النكت والعيون\" للماوردى ٥/ ٣٩٩، \"الجامع لأحكام القرآن\" للقرطبى ١٧/ ١٠٤، \"البحر المحيط\" لأبى حيان ٨/ ١٦١.\n(٧) ساقط من (ح).\n(٨) ينظر: \"الجامع لأحكام القرآن\" ١٧/ ١٠٤، \"البحر المحيط\" لأبى حيان ٨/ ١٦١.","vol":"25","page":129},{"text":"وقيل: في سائر الكفار، زعموا أنَّ الأصنام تشفع لهم عند الله تعالى يعني: أتظنون أنَّ ما يتمنونه من شفاعة الأصنام كائن وليس كما ظنوا وتمنوا (١).\n\n<span data-type=\"title\" id=toc-5222>٢٥ </span>- ﴿فَلِلَّهِ الْآخِرَةُ وَالْأُولَى (٢٥)﴾\nيعني: الدنيا يعطي ما يشاء لمن يشاء ويمنع ما يشاء ممن يشاء، لا ما تمنى أحد واشتهى يكون له، بل لله ما شاء أعطى وهذا كقوله ﷿: ﴿أَإِلَهٌ مَعَ اللَّهِ﴾ (٢) أي: لا إله إلاَّ الله (٣).\nوقال ابن زيد: يعني إن كان محمد - ﷺ - تمنى شيئًا فأعطاه الله إياه فلا تنكروا ذلك فلله الآخرة والأولى يملكها فيعطي من يشاء ويحرم من يشاء (٤).\n\n<span data-type=\"title\" id=toc-5223>٢٦ </span>- قوله ﷿: ﴿وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ﴾\nممن يعبدهم هؤلاء الكفار ويزعمون أنهم بنات الله ويرجون شفاعتهم عند الله وهو أكرم على الله من الأصنام (٥) ﴿لَا تُغْنِي شَفَاعَتُهُمْ﴾ عن أحد ﴿شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ﴾ أي: إلا بإذن الله.\n﴿لِمَنْ يَشَاءُ وَيَرْضَى﴾ قال الأخفش: الملك مُوحَّد ومعناه الجمع (٦).\n_________\n(١) النمل: ٦٠.\n(٢) ينظر: \"الوسيط\" للواحدي ٤/ ٢٠٠، \"الجامع لأحكام القرآن\" ١٧/ ١٠٤.\n(٣) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٤.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦٢.\n(٥) ينظر: \"معاني القرآن\" للفراء ٣/ ٩٩.\n(٦) لم أجده.","vol":"25","page":130},{"text":"وهو مثل قوله ﷿: ﴿فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (٤٧)﴾ (١) وقيل: إنما ذكر ملكًا واحدًا لأنَّ (كم) تدل على الجمع (٢) (٣).\n\n<span data-type=\"title\" id=toc-5224>٢٧ </span>- ﴿إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ﴾ من الكفار.\n﴿لَيُسَمُّونَ الْمَلَائِكَةَ تَسْمِيَةَ الْأُنْثَى﴾ أي: كتسمية الأنثى أو بتسميتها وذلك حين قالوا: أنهم بنات الله تعالى الله عما يقولون علوًّا كبيرًا (٤).\n\n<span data-type=\"title\" id=toc-5225>٢٨ </span>- ﴿وَمَا لَهُمْ بِهِ﴾ بذلك بتسميتهم تلك.\n﴿مِنْ عِلْمٍ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ﴾ بالباطل.\n﴿وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ﴾ أي: من العذاب (٥).\n﴿شَيْئًا﴾ نظيره: ﴿مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ﴾ (٦).\nوقيل: إنَّ الظن لا يغني من الحق العلم شيئًا (٧).\nومعنى قوله: ﴿وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا﴾ يعني: أنها لا تشفع لهم البتة (٨) وليس معناه أنهم يشفعون فلا تغني\n_________\n(١) الحاقة: ٤٧.\n(٢) أورده الفراء في \"معاني القرآن\" ٣/ ٩٩.\n(٣) القول ساقط من (ح).\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦٣، \"الوسيط\" للواحدي ٤/ ٢٠٠، \"معالم التنزيل\" للبغوي ٧/ ٤٠٩، \"زاد المسير\" لابن الجوزي ٨/ ٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٤.\n(٥) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٠.\n(٦) الحجر: ٨.\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٠، \"زاد المسير\" لابن الجوزي ٨/ ٧٤.\n(٨) وقع في هامش اللوحة (ب) ما نصه: إن ظنهم لا ينقذهم من العذاب.","vol":"25","page":131},{"text":"شفاعتهم إلاَّ أن يأذن الله لهم في الشفاعة لمن يشاء ويرضى عن أهل التوحيد.\n\n<span data-type=\"title\" id=toc-5226>٢٩ </span>- ﴿فَأَعْرِضْ عَنْ مَنْ تَوَلَّى عَنْ ذِكْرِنَا﴾ يعني: القرآن (١).\nوقيل: الإيمان (٢). وقيل: محمد - ﷺ - (٣)، والآية منسوخة بآية السيف (٤) (٥) ﴿وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا﴾ إنزلت في النضر (٦)، وقيل: في الوليد (٧).\n\n<span data-type=\"title\" id=toc-5227>٣٠ </span>- ﴿ذَلِكَ مَبْلَغُهُمْ مِنَ الْعِلْمِ﴾\nأي: عملهم لمعايشهم وتركهم العمل للآخرة) (٨) (٩) قال الفراء:\n_________\n(١) ينظر: \"الوسيط\" للواحدي ٤/ ٢٠١، \"معالم التنزيل\" للبغوي ٧/ ٤١٠، \"زاد المسير\" لابن الجوزي ٨/ ٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٥، \"لباب التأويل\" للخازن ٦/ ٢١٩، \"البحر المحيط\" لأبي حيان ٨/ ١٦١.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٥، \"لباب التأويل\" للخازن ٦/ ٢١٩، \"البحر المحيط\" لأبي حيان ٨/ ١٦١.\n(٣) \"البحر المحيط\" لأبي حيان ٨/ ١٦١.\n(٤) \"المصفى بأكف أهل الرسوخ\" (٥٠)، \"زاد المسير\" لابن الجوزي ٨/ ٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٥، \"ناسخ القرآن\" للبارزي (٥٢).\n(٥) الجملة ساقطة من (ح).\n(٦) نسبه أبو حيان للضحاك \"البحر المحيط\" ٨/ ١٦٦.\n(٧) نسبه أبو حيان لمجاهد وابن زيد ومقاتل \"البحر المحيط\" ٨/ ١٦٦.\n(٨) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٠، \"معالم التنزيل اللبغوي ٧/ ٤١٠، ونسبه ابن الجوزي للزجاج، \"زاد المسير\" ٨/ ٧٥.\n(٩) ساقط من (ح).","vol":"25","page":132},{"text":"صغر بهم وازدرى بهم. أي: ذلك قدر عقولهم ونهاية علمهم أن آثروا الدنيا على الآخرة (١). وقيل: أن جعلوا الملائكة والأصنام بنات الله (٢) (٣).\n﴿إِنَّ رَبَّكَ هُوَ أَعْلَمُ﴾ أي: يعلم.\n﴿بِمَنْ ضَلَّ عَنْ سَبِيلِهِ﴾ أي: حاد عن دينه (٤).\n﴿وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى﴾ فيجازي كلًّا بأعمالهم.\n\n<span data-type=\"title\" id=toc-5228>٣١ </span>- (قوله ﷿: ﴿وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾ عبيدًا وملكًا.\n﴿لِيَجْزِيَ﴾ أي: له الملك ليجزي بالحق لأنه لا يجزي العاملين بالحق إلاَّ من له الملك.\nوقيل: التقدير: ﴿إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى﴾:\n﴿الَّذِينَ أَسَاءُوا﴾ وهم من ضل عن سبيله.\n﴿بِمَا عَمِلُوا﴾ أي: جزاء أعمالهم السيئة.\n﴿وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى﴾ وهم من اهتدى.\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٥.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٠٠؛ \"معالم التنزيل\" للبغوي ٧/ ٤١١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٥.\n(٣) القول: ساقط من (ح).\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦٣، \"زاد المسير\" لابن الجوزي ٨/ ٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٥.","vol":"25","page":133},{"text":"<span data-type=\"title\" id=toc-5229>٣٢ </span>- ﴿الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ﴾\nقراءة العامة بالجمع؛ لاتفاقهم في سورة النساء: ﴿إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ﴾ (١)، على الجمع (٢)، وقرأ يحيى، والأعمش، وحمزة، والكسائي، وخلف: (كبير الإثم) على التوحيد (٣)، وفسَّره ابن عباس - ﵄ -: بالشرك (٤).\n﴿وَالْفَوَاحِشَ﴾ الزنا (٥» (٦).\n﴿إِلَّا اللَّمَمَ﴾ اختلفوا في معنى (إلَّا) فقال قوم: هو استثناء صحيح (٧)، واللمم من الكبائر والفواحش: الذنوب الشنيعة، ومعنى الآية: إلاَّ أن يلم بالفاحشة ثم يتوب ويقع الوقعة ثم ينتهي، فيصير بالتوبة في معنى اللمم (٨)، وهو قول أبي هريرة - ﵁ -، ومجاهد،\n_________\n(١) النساء: ٣١.\n(٢) ينظر: \"السبعة\" لابن مجاهد (٦١٥)، \"التيسير\" للداني (١٥٨)، \"النشر\" لابن الجزري ٢/ ٣٦٧، \"إتحاف البشر\" ٢/ ٥٠٢.\n(٣) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٠، \"السبعة\" لابن مجاهد (٦١٥)، \"التيسير\" للداني (١٥٨)، \"العنوان\" لابن خلف (١٨٢)، \"النشر\" لابن الجزري ٢/ ٣٦٧، \"إتحاف البشر\" ٢/ ٥٠٢.\n(٤) أورده الفراء ولم ينسبه، \"معاني القرآن\" ٣/ ١٠٠، \"النكت والعيون\" للماوردي ٥/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٦.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦٤، \"النكت والعيون\" للماوردي ٥/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٦.\n(٦) ما بين القوسين ساقط من (ح).\n(٧) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦٤، \"معالم التنزيل\" للبغوي ٧/ ٤١١.\n(٨) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦٦، \"معاني القرآن\" للزجاج ٥/ ٧٤، ونسبه =","vol":"25","page":134},{"text":"والحسن، وأبي صالح (١)، ورواية عطاء، عن ابن عباس - ﵄ -: قال: هو الرجل يلم بالفاحشة ثم يتوب (٢)، ولفظ اللمم يقتضي أن يكون كالداء الذي لا يكاد أحد يسلم منه، كأنه يشير إلى أنَّ اللمم لا يكاد يسلم منه أحد، قال ابن عباس - ﵄ -: قال رسول الله - ﷺ -: \"إن تغفر اللهم تغفر جما وأي عبد لك لا ألمَّا\" (٣).\nوقال عبد الله بن عمرو بن العاص: اللَّمم ما دون الشرك (٤).\n(وقال بعض السلف: اللمم حديث النفس للمجتهدين والخطأ والنسيان للمصلين والذاكرين، وكل ما يتوب عنه صاحبه قبل الموت؛ لأنَّ الإنسان يلم بها من غير إقامة ولا إصرار) (٥) (٦).\nوقال الآخرون: هو استثناء منقطع. أي: لكن اللمم ولم يجعلوا\n_________\n= الماوردي للحسن ومجاهد، \"النكت والعيون\" ٥/ ٤٠٠، ونسبه البغوي لأبي هريرة ومجاهد والحسن ورواية عطاء عن ابن عباس، \"معالم التنزيل\" ٧/ ٤١١.\n(١) أورده الطبري عنهم جميعًا.\nينظر: \"جامع البيان\" ٢٧/ ٦٦، ٦٧، وابن الجوزي ونسبه للحسن والسدي وابن عباس، \"زاد المسير\" ٨/ ٧٦.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦٧، \"الوسيط\" للواحدي ٤/ ٢٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٧.\n(٣) أخرجه الترمذي من طريق زكريا بن إسحاق عن عمرو بن دينار عن عطاء عن ابن عباس - ﵄ - بمثله، كتاب التفسير: تفسير سورة النجم (٣٢٨٤).\n(٤) أورده الطبري \"جامع البيان\" ٢٧/ ٦٧، \"معالم التنزيل\" للبغوي ٧/ ٤١١، \"الجامع لأحكام القرآن \"اللقرطبي ١٧/ ١٠٨.\n(٥) لم أقف عليه.\n(٦) ساقط من (ح).","vol":"25","page":135},{"text":"اللمم من الكبائر ولا من الفواحش (١)، ثم اختلفوا في معناه: فقال ابن عباس - ﵄ -: هو ما سلف في الجاهلية فلا يؤاخذهم به (٢) وذلك أنَّ المشركين قالوا للمسلمين: إنما كنتم بالأمس تعملون معنا كما نعمل. فأنزل الله -﷿- هذِه الآية، وهذا قول زيد بن ثابت والوالبي عن ابن عباس وزيد بن أسلم، وابنه (٣) كقوله تعالى: ﴿وَأَنْ تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ﴾ (٤).\nوقال بعضهم: هو صغار الذنوب مثل النظرة والجَسَّة والقُبلة والغمزة وهو من ألم بالشيء إذا لم يتعمَّق فيه ولم يلزمه، وهو قول ابن مسعود، وحذيفة وأبي سعيد الخدري - ﵃ -، ومسروق والشعبي (٥)\n_________\n(١) أورده الطبري واختاره \"جامع البيان\" ٢٧/ ٦٤، \"معالم التنزيل\" للبغوي ٧/ ٤١١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٦.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦٤، وأورده الماوردي ونسبه لزيد بن ثابت، \"النكت والعيون\" ٥/ ٤٠٠.\n(٣) أورده الطبري عنهم جميعًا \"جامع البيان\" ٢٧/ ٦٤، ٦٥، ونسبه الماوردي لزيد بن ثابت، \"النكت والعيون\" ٥/ ٤٠٠، وأورده البغوي عن زيد بن ثابت وزيد بن أسلم، \"معالم التنزيل\" ٧/ ٤١٢، وابن الجوزي عن زيد بن ثابت، \"زاد المسير\" ٨/ ٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٨.\n(٤) النساء: ٢٣.\n(٥) أورده الطبري عن ابن مسعود ومسروق والشعبي \"جامع البيان\" ٢٧/ ٦٥، ٦٦ \"معاني القرآن\" للزجاج ٥/ ٧٤، ونسبه الماوردي لابن مسعود وطاوس عن ابن عباس \"النكت والعيون\" ٥/ ٤٠١، ونسبه الواحدي لابن مسعود وأبي هريرة والشعبي \"الوسيط\" ٤/ ٢٠١، وأورده البغوي عنهم إلاَّ حذيفة وأبي سعيد الخدري - ﵁ -، \"معالم التنزيل\" ٧/ ٤١٢، \"الكشاف\" للزمخشري ٤/ ٤٢٦، ونسبه ابن الجوزي لابن مسعود وأبي هريرة والشعبي ومسروق في \"زاد المسير\" ٨/ ٧٦.","vol":"25","page":136},{"text":"وطاوس عن ابن عباس - ﵄ - قال: ما رأيت شيئًا أشبه باللمم مما قاله أبو هريرة - ﵁ - عن النبي - ﷺ -: \"إنَّ الله تعالى كتب على ابن آدم حظَّه من الزنا أدرك ذلك لا محالة، فزنا العينين النظر، وزنا اللسان المنطق، وزنا الشفتين القبلة، وزنا الأذن الاستماع، وزنا اليدين البطش، وزنا الرِجلين المشي، والنفس تتمنى وتشتهي والفرج يصدق ذلك أو يكذبه، وأن يقدم فرجه كان زانيًا وإلاَّ فهو اللمم\" (١) (لأنَّ اللمم هو مقاربة الشيء من غير إيقاع (٢) قال الشاعر في معناه:\nبزينب ألمم قبل أن يرحل الركب ... وقل إنَّ تَمَلِّيَنا فما مَلَّكِ القلب (٣)\nأي: اقرب) (٤).\nوقال ابن الزبير، وعكرمة، وقتادة، والضحاك: هو ما بين الحدَّين حدّ الدنيا وعذاب الآخرة وهي رواية العوفي والحكم بن عُيينة، عن ابن عباس - ﵄ - (٥).\n_________\n(١) أخرجه البخاري من طريق طاوس عن ابن عباس - ﵄ - بنحوه، كتاب الاستئذان، باب زنا الجوارح دون الفرج (٦٢٤٣)، ومسلم من نفس الطريق بنحوه، كتاب القدر، باب قدر على ابن آدم حظه من الزنى وغيره برقم (٢٦٥٧).\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٦٩، \"اللسان\" (لمم) ١٢/ ٥٤٩.\n(٣) لم أجده.\n(٤) ما بين القوسين ساقط من (ح).\n(٥) أورده الطبري عنهم جميعًا، \"جامع البيان\" ٢٧/ ٦٧، ٦٨، ونسبه الماوردي لابن عباس وقتادة \"النكت والعيون\" ٥/ ٤٠١، \"الجامع لأحكام القرآن\" ١٧/ ١٠٨.","vol":"25","page":137},{"text":"قال الفراء: أصل اللمم أن يلمَّ بالشيء أي يدنو منه من غير أن يرتكبه يقال: ألمَّ بكذا إذا قاربه من غير أن يخالطه (١)، وقال الكلبي: اللمم على وجهين: كل ذنب لم يذكُرِ الله تعالى عليه حدًّا في الدنيا ولا عذابًا في الآخرة فذلك الذي تكفره الصلوات الخمس ما لم يبلغ الكبائر والفواحش (٢)، والوجه الآخر هو الذنب العظيم يلم به الإنسان المرة بعد المرة فيتوب منه (٣) وقال مجاهد ومقاتل: اللمم ما بين الحدين من الذنوب (٤)، نزلت في نبهان التَّمار - ﵁ -: وقد مضت القصة في سورة آل عمران، وقال عطاء بن أبي رباح: اللمم عادة النفس الحين بعد الحين (٥).\nوقال سعيد بن المسيِّب ﵀: هو ما لمَّ على القلب أي خطر (٦).\nوقال محمد بن الحنفية ﵀: كل ما هممت به من خير أو شر\n_________\n(١) أورده الفراء بلفظ قريب من هذا.\nينظر: \"معاني القرآن\" للفراء ٣/ ١٥٠، \"جامع البيان\" للطبري ٢٧/ ٦٩.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٣، \"الكشاف\" للزمخشري ٤/ ٤٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٨.\n(٣) \"معاني القرآن\" للفراء ٣/ ١٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٨.\n(٤) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٠١.\n(٥) ينظر: \"الكشاف\" للزمخشري ٤/ ٤٢٦، \"الجامع لأحكام القرآن\" ١٧/ ١٠٨.\n(٦) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٤، \"زاد المسير\" لابن الجوزي ٨/ ٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٨.","vol":"25","page":138},{"text":"فهو لمم (١) ودليلُ هذا التأويل قوله - ﷺ -: \"إنَّ للشيطان لَمَّةً، وللملك لَمة، فلمَّة الشيطان: الوسوسة إيعاد بالشر وتكذيب بالحق، ولَمَّة المَلك الإلهام وهو إيعاد بالخير وتصديق بالحق، فمن وجد لَمَّة الملك فهي من الله تعالى ومن وجد الأخرى فليستعذ بالله من الشيطان\" (٢).\nوقال الحسين بن الفضل: اللمم النظر من غير تعمَّد وهو مغفور فإن أعاد النظر فليس بلَمم وهو ذنب (٣).\nوقال الفراء: اللممُ المتقارب من صغار الذنوب (٤).\nوقال الزجاج: أصل اللمم والإلمام هو ما يعمله الإنسان المرَّة بعد المرة والحين بعد الحين ولا يتعمَّق فيه ولا يقيم عليه (٥)، يقال: ألممت به إذا زرته وانصرفت عنه ويقال: ما فعلتُه إلاَّ لممًا وإلمامًا أي: الحين. وإنما زيارتك إلمام، ومنه إلمام الخيال (٦)، قال\n_________\n(١) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٧٦، \"الجامع لأحكام القرآن\" ١٧/ ١٠٨.\n(٢) أخرجه الترمذي في كتاب التفسير، سورة البقرة، (٢٩٨٨) من طريق عطاء بن السائب، عن مرة الهمداني عن عبد الله مرفوعًا بنحوه، وقال: هذا حديث حسن غريب.\n(٣) أورده الفراء ونسبه للكلبي \"معاني القرآن\" ٣/ ١٠٠، \"النكت والعيون\" للماوردي ٥/ ٤٠١، \"معالم التنزيل\" للبغوي ٧/ ٤١٣، \"زاد المسير\" لابن الجوزي ٨/ ٧٦.\n(٤) معاني القرآن\" للفراء ٣/ ١٠٠، ونسبه للفراء، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٩.\n(٥) \"معاني القرآن\" للزجاج ٥/ ٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٨.\n(٦) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٩.","vol":"25","page":139},{"text":"الأعشى:\nأَلَمَّ خيالٌ مِنْ قُتيلة بعدما ... وَهَى حَبْلُها منْ حَبلنَا فتصرَّما (١)\nوقال آخر:\nأنَّى ألمَّ بك الخيال يطيف ... ومطافه لك فكرة وشغوف (٢)\n(وعن الزهري أيضًا: اللمم أن يزني ثم يتوب فلا يعود وأن يسرق أو يشرب الخمر، ثم يتوب فلا يعود (٣): ودليل هذا التأويل قوله تعالى: ﴿وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ﴾ الآية (٤)، ثم قال: ﴿أُولَئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ﴾ فضمن لهم المغفرة كما قال - ﷺ - عقيب اللمم.\n﴿إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ﴾ لمن فعلهما جميعًا الكبائر والفواحش ثم استغفر، قاله ابن عباس - ﵄ - (٥» (٦) أي: لا يتعاظمه ذنب، نظيره:\n_________\n(١) \"الديوان\" (٢٩٣)، \"شرح الديوان\" (٣٣٢)، \"الجامع لأحكام القرآن\" ١٧/ ١٠٩. ألمَّ: زار زيارة قصيرة، قتيلة: امرأة يكثر ترداد اسمها في شعر الأعشى، وهي: ضعف، تصرَّم: انقطع.\n(٢) لم أقف عليه.\n(٣) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٧.\n(٤) ال عمران: ١٣٥.\n(٥) ينظر: \"الوسيط\" للواحدي ٤/ ٢٠٢، \"معالم التنزيل\" للبغوي ٧/ ٤١٣، \"زاد المسير\" لابن الجوزي ٨/ ٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٩.\n(٦) ساقط من (ح).","vol":"25","page":140},{"text":"﴿وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ﴾ (١).\n[٢٨٩٩] أخبرني أبو عبد الله الحسين بن محمد بن فنجويه (٢)، قال: حدثنا الفضل بن الفضل الكندي (٣)، قال: حدثنا أبو عبد الله محمد بن عبد الله بن محمد بن النعمان بن عبد السلام الأصفهاني (٤)، قال: حدثنا محمد بن عاصم (٥)، قال: حدثنا يزيد بن هارون (٦)، قال: أخبرنا العوَّام بن حوشب (٧) عن عمرو بن مرة (٨)، عن أبي وائل (٩) قال: رأى أبو ميسرة عمرو بن شرْحبيل (١٠) - وكان من أفاضل أصحاب عبد الله - ﵁ - في المنام قال: رأيت كأني أُدخِلْت الجنة فإذا قباب مضروبة فقلتُ: لمنْ هذِه؟ فقالوا: لذي الكلاع وحوشب، وكانا ممَّن قتلا مع معاوية فقلت: وأين عمار وأصحابه؟ فقالوا: أمامك، قلتُ: وقد قتل بعضهم بعضا، وكيف ذلك؟ قالوا: إنهم لقوا الله -﷿- فوجدوه واسع المغفرة قال أبو خالد: بلغني أنَّ ذا\n_________\n(١) الأعراف: ١٥٦.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) صدوق.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) ثقة متقن عابد.\n(٧) أبو عيسى الواسطي، ثقة ثبت.\n(٨) ابن عبد الله المرادي، ثقة عابد كان لا يدلس ورمي بالإرجاء.\n(٩) شقيق بن سلمة، ثقة مخضرم.\n(١٠) أبو ميسرة الكوفي، ثقة.","vol":"25","page":141},{"text":"الكلاع أعتق اثني عشر ألف بيت (١).\n﴿هُوَ أَعْلَمُ بِكُمْ﴾ منكم بأنفسكم (٢).\n﴿إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ﴾ أي: خلق أباكم آدم من الطين (٣)، ﴿وَإِذْ أَنْتُمْ أَجِنَّةٌ﴾ جمع جنين وهو الولد ما دام في البطن سمي جنينًا لاجتنانه (٤)، واستتاره، قال عمرو بن كلثوم:\nتُرِيكَ إذا دخلتَ على خلاءٍ ... وقد أمِنَتْ عيونَ الكاشحينا\nذِراعيّ عَيْطَلٍ أدماء بِكْرٍ ... هِجان اللَّون لم تَقْرأْ جَنينا (٥) (٦)\n_________\n(١) [٢٨٩٩] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٠٩.\n(٢) ساقط من (ح).\n(٣) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٠، \"جامع البيان\" للطبري ٢٧/ ٦٩، \"معالم التنزيل\" للبغوي ٧/ ٤١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٠٩.\n(٤) ينظر: \"غريب القرآن\" لليزيدي (ص ٣٥٥)، \"معالم التنزيل\" للبغوي ٧/ ٤١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٠.\n(٥) البيتان ساقطان من (ح).\n\"جمهرة أشعار العرب\" (ص ١٤٠) والشطر الأخير فيه: تربعت الأجارع والمتونا، \"شرح القصائد المشهورات\" ٢/ ٩٣، \"شرح القصائد العشر\" (ص ٢٥٨).\n(٦) وقع في هامش اللوحة (ب) ما نصه: =","vol":"25","page":142},{"text":"روى مسروق عن عائشة - ﵂ - قالت: كانت اليهود إذا هلك لهم صبي قالوا: هو صدِّيق فبلغ ذلك النبي - ﷺ - فقال: \"كذبوا ما من نَسَمةٍ يخلُقها الله تعالى في بطن أمها إلا شقي أو سعيد\" فأنزل الله تعالى: ﴿هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَإِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلَا تُزَكُّوا أَنْفُسَكُمْ﴾ (١).\n(قال ابن عباس - ﵄ -: فلا تمدحوها (٢)، وعن النبي - ﷺ - أنه ذكر عنده رجل فقام رجل فقال: يا رسول الله ما رجل بعد رسول الله - ﷺ - أفضل من ذلك الرجل في كذا، فقال النبي - ﷺ -: \"ويحك قطعتَ ظهرَ أخيك، قطعت عُنق صاحبك، إن المدح هو الذبحُ من كان منكم مادحًا أخاه لا محالة فليقل أحسب كذا والله حسيبه ولا\n_________\n= في المعلقة بدل هجان اللون تربَّعتْ الأجارعَ والمُتُونا، قال الخطيب التبريزي في شرحه على المعلقة وروى أبو عبيدة:\nذراعي حرة أدماء بكر ... هجان اللون لم تقرأ جنينا\nأي لم تضم في رحمها ولدًا قط، يقال: ما قرأت الناقة سلى قط أي لم ترم بولد، وقال: سمي كتاب الله قرآنا لأنَّ القارئ يظهره ويبينه ويلقيه من فيه. . لمحرره الخطيب التبريزي: (ص ٢٥٩).\n(١) أخرجه الطبراني في \"المعجم الكبير\" ٢/ ٨١ - ٨٢ من طريق ابن لهيعة عن الحارث ابن يزيد عن ثابت بن الحارث الأنصاري، وأخرجه الواحدي في \"أسباب النزول\" من طريق ابن لهيعة: (ص ٤١٥)، وعزاه السيوطي لابن أبي حاتم ولم أقف عليه وابن المنذر وابن مردويه \"الدر المنثور\" ٦/ ٦٥٧.\n(٢) أورده الماوردي ونسبه لابن شوذب \"النكت والعيون\" ٥/ ٤٠٢، \"معالم التنزيل\" للبغوي ٧/ ٤١٣، \"زاد المسير\" لابن الجوزي ٨/ ٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٠.","vol":"25","page":143},{"text":"تزكي على الله أحدًا\" (١» (٢).\nوقال مجاهد وزيد بن أسلم فلا تبرؤوها (٣).\nوقال الكلبي ومقاتل: كان ناسٌ يعملون أعمالًا حسنة ثم يقولون: صلاتنا وصيامنا وصدقتنا وحجنا، فأنزل الله تعالى هذِه الآية (٤).\nقال النبي - ﷺ -: \"إذا رأيتم المدَّاحين فاحثوا في وجوههم التراب\" (٥) ﴿هُوَ أَعْلَمُ بِمَنِ اتَّقَى﴾ الشرك فآمن بعلم الله السابق فيهم (٦).\nوقال علي بن أبي طالب - ﵁ -: ﴿مَنِ اتَّقَى﴾ يعني: يعمل حسنة ويرعوي عن سيئة (٧).\nوقال الحسن: أخلص العمل لله (٨).\n_________\n(١) أخرجه البخاري في كتاب الأدب، باب ما يكره من التمادح (٦٠٦١) من طريق خالد عن عبد الرحمن بن أبي بكرة عن أبيه بنحوه، وأخرجه مسلم في كتاب الزهد والرقائق، باب النهي عن المدح إذا كان فيه إفراط، (٣٠٠٠) من طريق خالد عن عبد الرحمن بن أبي بكرة، عن أبيه بنحوه.\n(٢) ساقط من (ح).\n(٣) أورده الطبري عن زيد بن أسلم، \"جامع البيان\" ٢٧/ ٧٠.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ١/ ٤١٣، \"زاد المسير\" لابن الجوزي ٨/ ٧٧، ابن عطية ونسبه للثعلبي ٥/ ٢٠٤.\n(٥) أخرجه مسلم في الزهد والرقائق، باب النهي عن المدح إذا كان فيه إفراط، من طريق إبراهيم عن همام بن الحارث عن المقداد بن الأسود - ﵁ - بمثله (٣٠٠٢).\n(٦) ينظر: ابن الجوزي ونسبه للثعلبي، \"زاد المسير\" ٨/ ٧٧، \"البحر المحيط\" لأبي حيان ٦/ ١٦٣.\n(٧) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٧٧، \"البحر المحيط\" لأبي حيان ٨/ ١٦٣.\n(٨) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٧٧.","vol":"25","page":144},{"text":"وقال ابن عباس - ﵄ -: ما من أحد من هذِه الأمة أزكيه غير رسول الله - ﷺ - (١) (٢).\n\n<span data-type=\"title\" id=toc-5230>٣٣ </span>- قوله -﷿-: ﴿أَفَرَأَيْتَ الَّذِي تَوَلَّى (٣٣)﴾ الآيات.\nقال ابن عباس - ﵄ - والسدي، والكلبي، والمسيِّب بن شريك: نزلت في عثمان بن عفان - ﵁ -، كان يتصدق وينفق في سبيل الخير فقال له أخوه من الرضاعة عبد الله بن سعد بن أبي سَرْحٍ: ما هذا الذي تصنع؟ يُوشك أن لا يبقى لك مالٌ، فقال عثمان - ﵁ -: إنَّ لي ذنوبًا وخطايا وأنا أطلبُ بما أصنعُ رضاء الله تعالى وأرجو عفوه، فقال له عبد الله: أعطني ناقتك برحلها وأنا والله أتحمل عنك ذنوبك كلَّها، فأعطاه وأشهد الله على ذلك، وأمسك عثمان عن بعض ما كان يصنع من الصدقة والنفقة فأنزل الله -﷿-: ﴿أَفَرَأَيْتَ الَّذِي تَوَلَّى (٣٣)﴾ يعني يوم أحد حين ترك المركز.\n\n<span data-type=\"title\" id=toc-5231>٣٤ </span>- ﴿وَأَعْطَى﴾ يعني: صاحبه ﴿قَلِيلًا وَأَكْدَى﴾\nأي: قطع نفقته، فعاد عثمان - ﵁ -: إلى أحسن ذلك وأجمله (٣).\nوقال مجاهد، وابن زيد: نزلت في الوليد بن المغيرة، وكان قد\n_________\n(١) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١١.\n(٢) القول ساقط من (ح).\n(٣) أورده الواحدي في \"أسباب النزول\" (ص ٤١٦) بدون إسناد، ونسبه القرطبي للواحدي والثعلبي، \"الجامع لأحكام القرآن\" ١٧/ ١١١، وعلق ابن عطية فقال: وذلك كله عندي باطل، وعثمان - ﵁ - منزه عن مثله ٥/ ٢٠٥.","vol":"25","page":145},{"text":"اتبع رسول الله - ﷺ - وصدَّقه على دينه، فعيَّره بعض المشركين، وقال له: أتركت دين الأشياخ وضللتهم، وزعمت أنهم في النار، كان ينبغي أن تنصرهم، قال: إني خشيتُ عذاب الله، فضمن له الذي عاتبه أنه إن أعطاه شيئًا من ماله وعاد إلى شركه أن يحمل عنه عذاب الله، ففعل وأعطى الذي عاتبه بعض ما كان ضمن له، ثم بخل ومنعه تمام ما ضمن له (١) فأنزل الله -﷿-: ﴿أَفَرَأَيْتَ الَّذِي تَوَلَّى (٣٣)﴾ أدبر عن الإيمان ﴿وَأَعْطَى﴾ يعني: صاحبه الضامن له ﴿قَلِيلًا وَأَكْدَى﴾ بخل بالباقي (٢).\nوقال مقاتل: نزلت في الوليد وكان أعطى رسول الله - ﷺ - عند الإيمان، ثم تولى فنزلت: ﴿أَفَرَأَيْتَ الَّذِي تَوَلَّى (٣٣)﴾ عن الذكر ﴿وَأَعْطَى قَلِيلًا﴾ من الخير بلسانه ثم ﴿وَأَكْدَى﴾ قطعه ولم يقم عليه (٣).\nوروى موسى بن عبيدة الربذي عن عطاء بن يسار، قال: نزلت في رجل قال لأهله: جهّزوني أنطلِقْ إلى هذا الرجل -يعني: النبي - ﷺ - فتجهز وخرج فلقيه رجل من الكفار فقال: أين تريد؟ قال: محمدًا؛ لعلِّي أُصيب من خيره، فقال له الرجل: أعطني جهازك وأحمل عنك إثمك، فأعطاه وانصرف فنزلت فيه هذِه الآية (٤).\n_________\n(١) أورده الطبري في \"جامع البيان\" ٢٧/ ٧٠، والواحدي في \"أسباب النزول\" (ص ٤١٦)، ونسبه ابن الجوزي لمجاهد وابن زيد \"زاد المسير\" ٨/ ٧٧، ونسبه القرطبي لابن زيد ومجاهد ومقاتل \"الجامع لأحكام القرآن\" ١٧/ ١١١.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٧١، \"معالم التنزيل\" للبغوي ٧/ ٤١٣.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٣.\n(٤) لم أجده.","vol":"25","page":146},{"text":"وروي عن السدي أيضًا قال: نزلت في العاص بن وائل السهمي، وذلك أنه كان ربَّما يوافق رسول الله - ﷺ - في بعض الأمور (١).\nوقال محمد بن كعب القرظي: نزلت في أبي جهل بن هشام وذلك أنه قال: والله ما يأمرنا محمد إلاَّ بمكارم الأخلاق (٢)، فذلك قوله: ﴿وَأَعْطَى﴾ ﴿وَأَكْدَى﴾، أي: لم يؤمن به.\nقال المفسرون: أكدى، أي: قطع ما أعطى ولم يقم عليه، وأصله من الكُدية وهي: حجر يظهر في البئر ويمنع من الحفر وييأس من الماء (٣).\nقال الكسائي: تقول العرب: أكدى الحافر وأجبل إذا بلغ في حفرته كدية أو جبلًا (٤).\nويقال: كديت أصابعه إذا محلت وكديت يده إذا كلت فلم يعمل شيئًا وكدى النبت إذا قل ريعه (٥)، وقال المُورَّج: أكدى إذا\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٤، \"المحرر الوجيز\" لابن عطية ٥/ ٢٠٥، \"زاد المسير\" لابن الجوزي ٨/ ٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٢، \"البحر المحيط\" لأبي حيان ٨/ ١٦٣.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٤، \"زاد المسير\" لابن الجوزي ٨/ ٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٢.\n(٣) ينظر: \"غريب القرآن\" لليزيدي (ص ٣٥٥)، \"مجاز القرآن\" لأبي عبيدة: ٢/ ٢٣٨، \"معالم التنزيل\" للبغوي ٧/ ٤١٤.\n(٤) أورده الزجاج ولم ينسبه \"معاني القرآن\" ٥/ ٧٥، والبغوي في \"معالم التنزيل\" ولم ينسبه، \"اللسان\" ونسبه للكسائي (كدا) ١٥/ ٢١٧.\n(٥) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٢، \"اللسان\" (كدا): ١٥/ ٢١٧.","vol":"25","page":147},{"text":"منع الخير (١)، قال الحطيئة:\nفأعطى قليلًا ثم أكدى بماله ... ومَن يَبذُل المعروف في الناس يُحمد (٢)\n\n<span data-type=\"title\" id=toc-5232>٣٥ </span>- ﴿أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَى (٣٥)﴾ ما أعدَّه الله له وما يكون من أمره (٣) (٤).\n\n<span data-type=\"title\" id=toc-5233>٣٦ </span>- ﴿أَمْ لَمْ يُنَبَّأْ﴾ يخبر (٥).\n﴿بِمَا فِي صُحُفِ مُوسَى﴾ يعني أسفار التوراة (٦).\n\n<span data-type=\"title\" id=toc-5234>٣٧ </span>- ﴿وَإِبْرَاهِيمَ﴾ (أي وصحف إبراهيم وأنزلت عليه عشر صحائف (٧).\nوقيل: إنَّ الوليد بن المغيرة قال لقومه بني مخزوم: اتبعوا ديني وأنا أحمل أوزاركم (٨)، والمعنى: أم لم ينبأ ويخبر بأنه لا تزر وموضع (أنْ) جر يكون بدلًا (مِن) ما أو يكون في موضع رفع على إضمار\n_________\n(١) ينظر: \"اللسان\" ولم ينسبه (كدا) ١٥/ ٢١٧.\n(٢) لم أجده في ديوانه.\n(٣) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٢.\n(٤) ساقط من (ح).\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٧١، \"الوسيط\" للواحدي ٤/ ٢٠٣، \"معالم التنزيل\" للبغوي ٧/ ٤١٤.\n(٦) ينظر: \"الوسيط\" للواحدي ٤/ ٢٠٣، \"معالم التنزيل\" للبغوي ٧/ ٤١٤، \"زاد المسير\" لابن الجوزي ٨/ ٧٨.\n(٧) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٧٨.\n(٨) لم أجده.","vol":"25","page":148},{"text":"هو) (١) (٢).\nوقوله: ﴿الَّذِي وَفَّى﴾ أي: وفى ما أرسل به من تبليغ رسالة الله (٣) وهو قوله:\n\n<span data-type=\"title\" id=toc-5235>٣٨ </span>- ﴿أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى (٣٨)﴾\nأي: لا تحمل نفس حاملة حمل حاملة أخرى (٤) (٥).\nروى عكرمة، وطاوس، عن ابن عباس - ﵄ - قال: كانوا قبل إبراهيم صلوات الله عليه يأخذون الرجل بذنب غيره ويأخذون الولي بالولي في القتل حتى أنَّ الرجل يقتل بأبيه وأخيه وابنه وعمِّه وخاله وابن عمّه والزوج يُقتل بامرأته والسيِّد يقتل بعبده حتى كان إبراهيم -﵇-، فنهاهم عن ذلك وبلَّغهم عن الله تعالى: ﴿أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ (٦).\n_________\n(١) \"إملاء ما من به الرحمن\" للعكبري ٢/ ٢٤٨، \"إعراب القرآن\" لمحيي الدين ٩/ ٣٦٦.\n(٢) ساقط من (ح).\n(٣) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠١، \"جامع البيان\" للطبري ٢٧/ ٧٢، \"معالم التنزيل\" للبغوي ٧/ ٤١٤، وأورده ابن الجوزي ونسبه لابن عباس \"زاد المسير\" ٨/ ٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٣.\n(٤) ينظر: \"الوسيط\" للواحدي ٤/ ٢٠٣، \"معالم التنزيل\" للبغوي ٧/ ٤١٥، \"زاد المسير\" لابن الجوزي ٨/ ٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٣.\n(٥) ساقط من (ح).\n(٦) أورده الطبري مختصرًا في \"جامع البيان\" ٢٧/ ٧٢، والماوردي في \"النكت والعيون\" ٥/ ٤٠٣، وينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٣.","vol":"25","page":149},{"text":"وقال الحسن، وسعيد بن جبير، وقتادة في قوله: ﴿وَفَّى﴾: عمل ما أمر به وبلغ رسالات ربه إلى خلقه (١).\nوقال مجاهد: وفَّى بما فرض عليه (٢).\nوقال الربيع: وفَّى برؤياه وقام بذبح ابنه (٣).\nوقال عطاء الخراساني: استكمل الطاعة (٤).\nوقال أبو العالية: وفَّى سهام الإسلام وهو قوله تعالى: ﴿وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ﴾ (٥) وما ابتلي بهذا الدين أحد فأقام سهامه كلها إلاَّ إبراهيم -﵇-، والتوفية: الإتمام، يقال: وفَيْت عليه حقه ووَفَّيته، قال الله تعالى: ﴿لِيُوَفِّيَهُمْ أُجُورَهُمْ﴾ (٦).\nوقال سفيان بن عيينة: أدى الأمانة (٧).\nوقال الضحاك: وفَّى شأن المناسك (٨).\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ٧٢، \"معالم التنزيل\" للبغوي ٧/ ٤١٤، \"زاد المسير\" لابن الجوزي ٨/ ٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٣.\n(٢) ينظر المراجع السابقة.\n(٣) أورده الزجاج بلا نسبة \"معاني القرآن\" ٥/ ٧٥، \"النكت والعيون\" للماوردي ٥/ ٤٠٣، \"معالم التنزيل\" للبغوي ٧/ ٤١٤، \"زاد المسير\" لابن الجوزي ٨/ ٨٠.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٥.\n(٥) البقرة: ١٢٤.\n(٦) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٥.\n(٧) أورده الطبري بلفظ: بلَّغ \"جامع البيان\" ٢٧/ ٧٢، \"زاد المسير\" لابن الجوزي ٨/ ٨٠.\n(٨) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٨٠، وأورده البغوي بلفظ \"ميثاق المناسك\" \"معالم التنزيل\" ٧/ ٤١٥.","vol":"25","page":150},{"text":"وقال عطاء بن السائب: بلغني أنَّ إبراهيم -﵇- كان عاهد الله تعالى أن لا يسأل مخلوقًا شيئًا فلما قُذِف به في النار أتاه جبريل -﵇- فقال له: ألك حاجة؟ فقال: أما إليك فلا، قال: إذًا فاسأَلْه، قال: حسبه من سؤالي علمه بحالي، فأثنى الله -﷿ - عليه بقيامه بما قال، ووفَّاه بما عهد فقال ﷿: ﴿وَإِبْرَاهِيمَ الَّذِي وَفَّى (٣٧)﴾ (١).\nوقال الحسين بن الفضل: وفَّى شأن الأضياف حتى سُمي أبا الأضياف (٢).\nقال أبو بكر الوراق: قام بشرط ما ادَّعى وذلك أنَّ الله تعالى قال له: ﴿أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ﴾ (٣)، فطالبه الله -﷿- بصحة دعواه فابتلاه في ماله وولده ونفسه فوجده في كل ذلك وافيًا فقال تعالى: ﴿وَإِبْرَاهِيمَ الَّذِي وَفَّى (٣٧)﴾\nأي: ادَّعى الإسلام ثم صحح دَعْواه (٤)، وقد روي عن النبي - ﷺ - في تفسير هذِه الآية قولان: أحدهما:\n[٢٩٠٠] ما أخبرني أبو عبد الله بن فنجويه الدينوري (٥)، قال: حدثنا أبو بكر بن مالك القطيعي (٦) قال: حدثنا عبد الله بن أحمد\n_________\n(١) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٨٠، \"البحر المحيط\" لأبي حيان ٨/ ١٦٤.\n(٢) لم أجده.\n(٣) البقرة: ١٣١.\n(٤) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٣، \"البحر المحيط\" لأبي حيان ٨/ ١٦٤.\n(٥) ثقة، صدوق كثير الرواية للمناكير.\n(٦) أحمد بن جعفر القطيعي، ثقة.","vol":"25","page":151},{"text":"ابن حنبل (١)، قال: حدثني أبي (٢): قال: حدثنا حسن (٣)، قال: حدثنا ابن لهيعة (٤) قال: حدثنا زبَّان بن فايد (٥)، عن سهل بن سعد الساعدي (٦) - ﵃ - عن أبيه (٧)، عن رسول الله - ﷺ - أنه قال: \"ألا أخبركم لم سمى الله تعالى إبراهيم خليله الذي وفى؛ لأنه كان يقول: كلما أصبح وأمسى: ﴿فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ (١٧)﴾ حتى يختم الآية\" (٨).\n[٢٩٠١] والآخر: ما أخبرنا الحسين بن محمَّد بن الحسين بن عبد الله (٩)، قال: حدثنا أحمد بن جعفر بن حمدان بن عبد الله (١٠)،\n_________\n(١) إمام ثقة.\n(٢) إمام ثقة حافظ، فقيه، حجة.\n(٣) الحسن بن موسى الأشيب، أبو علي البغدادي، ثقة.\n(٤) عبد الله بن لهيعة بن عقبة الحضرمي، أبو عبد الرحمن المصري، صدوق، خلط بعد احتراق كتبه.\n(٥) المصري، أبو جُوين الحمراوي، ضعيف الحديث مع صلاحه وعبادته.\n(٦) صحابي مشهور.\n(٧) سعد بن مالك بن خالد بن الخزرج بن ساعدة الأنصاري الساعدي، تجهَّز ليخرج إلى بدر، فمرض فمات، فضرب له رسول الله - ﷺ - بسهمه وأجره.\nانظر: \"أسد الغابة\" ٢/ ٤٥١، \"الإصابة\" ٣/ ٧٧.\n(٨) [٢٩٠٠] الحكم على الإسناد:\nضعيف، فيه زبَّان بن فائد ضعيف الحديث، وابن لهيعة، اختلط.\nالتخريج:\nأخرجه الإمام أحمد ٣/ ٤٣٩ برقم (١٥٦٢٤).\n(٩) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(١٠) أبو بكر القطيعي، ثقة.","vol":"25","page":152},{"text":"قال: حدثنا أحمد بن الفرح المقرئ (١)، قال: حدثنا أبو عمر (٢)، قال: حدثنا نصر بن علي (٣)، قال: أخبرنا معتمر بن سليمان (٤)، عن جعفر (٥)، عن القاسم (٦)، عن أبي أمامة (٧)، - ﵃ - أنَّ النبي - ﷺ - قرأ ﴿وَإِبْرَاهِيمَ الَّذِي وَفَّى (٣٧)﴾ ثقيلةً، قال: \"أتدرون بما وفَّى؟ \" قالوا: الله ورسوله أعلم، قال: \"وفَّى بعمله يعني: عمل يومه بأربع ركعات كانَ يصليهن من أول النهار\" (٨).\n[٢٩٠٢] وأخبرني ابن فنجويه (٩)، قال: حدثنا ابن مالك (١٠)، قال: حدثنا عبد الله بن أحمد بن حنبل (١١)، قال: حدثنا أبي (١٢)،\n_________\n(١) أحمد بن فرح بن جبريل البغدادي أبو جعفر الضرير، ثقة، مأمون.\n(٢) حفص بن عمر بن عبد العزيز الدوري لا بأس به.\n(٣) الجهضمي، ثقة ثبت.\n(٤) التيمي، أبو محمد البصري، ثقة.\n(٥) ابن الزبير، متروك الحديث، وكان صالحًا في نفسه.\n(٦) القاسم بن عبد الرحمن الشامي، صدوق يغرب كثيرًا.\n(٧) صدي بن عجلان، الصحابي المشهور.\n(٨) [٢٩٠١] الحكم على الإسناد:\nضعيف جدًّا؛ فيه جعفر بن الزبير، متروك.\nالتخريج:\nأخرجه الطبري من طريق إسرائيل عن جعفر بنحوه، \"جامع البيان\" ٢٧/ ٧٣، والبغوي في \"معالم التنزيل\" ٧/ ٤١٥، \"النكت والعيون\" للماوردي ٥/ ٤٠٣.\n(٩) ثقة صدوق كثير الرواية للمناكير.\n(١٠) أبو بكر بن مالك القطيعي، ثقة.\n(١١) ثقة.\n(١٢) إمام ثقة حافظ فقيه، حجة.","vol":"25","page":153},{"text":"قال: حدثنا ابن مهدي (١): حدثنا معاوية (٢)، عن أبي الزاهرية (٣)، عن كثير بن مرة (٤)، عن نعيم بن همَّار (٥)، - ﵃ - أنَّه سمع رسول الله - ﷺ - قال: \"قال الله تعالى: يا ابنَ آدم لا تعجز عن أربع ركعات تصليهن من أول النهار أكفِك آخره\" (٦).\n[٢٩٠٣] وأخبرني ابن فنجويه (٧)، قال: حدثنا عبيد الله بن أبي سمرة (٨)، قال: حدثنا أبو طلحة أحمد بن محمد بن\n_________\n(١) عبد الرحمن بن مهدي.\n(٢) معاوية بن صالح بن حُدير، الحضرمي، صدوق له أوهام.\n(٣) حدير بن كريب الحضرمي، صدوق.\n(٤) الحضرمي، الحمصي، ثقة.\n(٥) نعيم بن همَّار، أو هبار، أو هدَّار، أو خمَّار -بالمعجمة أو بالمهملة- الغطفاني، صحابي جليل، رجح الأكثر أن اسم أبيه: همار.\nانظر: \"التاريخ الكبير\" للبخاري ٨/ ٩٣، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٥٩، ة الثقات\" لابن حبان ٣/ ٤١٣، \"تهذيب الكمال\" للمزي ٢٩/ ٤٩٧.\n(٦) [٢٩٠٢] الحكم على الإسناد:\nإسناده ضعيف، فيه معاوية بن صالح، صدوق له أوهام، وأبو الزاهرية، صدوق.\nالتخريج:\nأخرجه أبو داود من طريق مكحول عن كثير بن مرة بنحوه، كتاب الصلاة، باب صلاة الضحى برقم (١٢٨٩)، والنسائي في الكبرى من طريق معن عن معاوية بن صالح بنحوه، كتاب الصلاة، باب الحث على الصلاة أول النهار برقم (٤٦٨) ١/ ١٧٧، وأخرجه الإمام أحمد في \"مسنده\" ٥/ ٢٨٦ برقم (٢٢٤٦٩)، فيرتقي للحسن لغيره.\n(٧) ثقة صدوق كثير الرواية للمناكير.\n(٨) عبيد الله بن عبد الله بن محمد بن أبي سمرة، قال البرقاني وابن الفرات: ثقة.","vol":"25","page":154},{"text":"عبد الكريم (١)، قال: حدثنا نصر بن علي (٢)، قال: حدثنا المعتمر بن سليمان (٣)، قال: حدثنا محمد بن الهيصم أبو جميل (٤)، عن (وِقاء ابن إياس) (٥) (٦)، عن سعيد بن جبير (٧)، أنه قرأ: (وإبراهيم الذي وفى) خفيفة (٨) (٩).\n_________\n(١) أبو طلحة الفزاري، ضعفه الدارقطني وقال: تكلموا فيه.\n(٢) الجهضمي، ثقة ثبت.\n(٣) ثقة.\n(٤) محمد بن أبي جميل، روى عن وقاء عن سعيد بن جبير، وعن غيره، روى عنه معتمر بن سليمان، ذكره ابن حبان في \"الثقات\".\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١١٧، \"الثقات\" لابن حبان ٩/ ٣٤.\n(٥) في (ت)، (ح) ورقاء بن يزيد، وفي كتب الترجمة، (وقاء بن إياس) وهو الصواب.\n(٦) وقاء بن إياس الأسدي، أبو يزيد الكوفي، لين الحديث، ضعفه يحيى القطان، وذكره ابن حبان في \"الثقات\".\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٤٩، \"الثقات\" لابن حبان ٧/ ٥٦٥، \"تهذيب الكمال\" للمزي ٣٠/ ٤٥٥، \"تقريب التهذيب\" لابن حجر (٧٤١١).\n(٧) ثقة ثبت فقيه.\n(٨) وقع في هامش اللوحة (ب) ما نصه:\nقرأ الجمهور ﴿وَفَّى﴾ بتشديد الفاء وقرأ أبو أمامة الباهلي، وسعيد بن جبير، وأبو مالك الغفاري وابن السميفع، وزيد بن علي بتخفيفها ... \"البحر المحيط\" لأبي حيَّان ٨/ ١٦٤.\n(٩) [٢٩٠٣] الحكم على الإسناد:\nضعيف، فيه أبو طلحة ضعفه الدارقطني، وقاء بن إياس، لين الحديث.\nالتخريج:\nانظر: \"المحتسب\" لابن جني ٢/ ٢٩٤.","vol":"25","page":155},{"text":"وأما الجامع بين قوله -﷿ -: ﴿أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى (٣٨)﴾، ﴿وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ﴾ (١) فهو ما قال الحسين بن الفضل: ﴿أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى (٣٨)﴾ طوعًا ﴿وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ﴾ كرها (٢).\n[٢٩٠٤] أخبرني الحسين بن محمد بن الحسين (٣)، قال: حدثنا موسى بن محمد بن علي (٤)، قال: حدثنا أحمد بن يحيى الحُلواني (٥)، قال: حدثنا يحيى بن عبد الحميد (٦)، قال: حدثنا عبيد الله بن إياد بن لقيط (٧)، عن أبي رمثة (٨)، - ﵁ - قال: انطلقت\n_________\n(١) العنكبوت: ١٣.\n(٢) لم أجده.\n(٣) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) أبو جعفر البجلي، ثقة.\n(٦) أبو زكريا الحمَّاني، الكوفي، حافظ إلا أنهم اتهموه بسرقة الحديث.\n(٧) عبيد الله بن إياد بن لقيط السدوسي، أبو السليل، الكوفي، كان عريف قومه، صدوق لينه البزار وحده، مات سنة (١٦٩ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٠٧، \"الثقات\" لابن حبان ٧/ ١٤٢، \"تهذيب الكمال\" للمزي ١٩/ ١١.\n(٨) أبو رمثة البلوي، ويقال: التيمي، ويقال: التميمي، ويقال: هما اثنان، صحابي، قال ابن سعد: مات بإفريقية.\nانظر: \"الطبقات الكبرى\" لابن سعد ٦/ ١٢٠، \"التاريخ الكبير\" للبخاري ٣/ ٣٢١، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٩٢، \"الثقات\" لابن حبان ٣/ ١٢٦، \"تهذيب الكمال\" للمزي ٣٣/ ٣١٦.","vol":"25","page":156},{"text":"مع أبي إلى النبي - ﷺ - فلمَّا رأيتُه قال لي: أتدري منْ هذا؟ هذا رسول الله - ﷺ -، قال فاقشعررت عند ذلك، حين قال لي، وكنت أظنُّ رسول الله - ﷺ - شيئًا لا يُشبه الناسَ، فإذا هو بَشرٌ ذو وَفرة بها ردع من حنَّاء، وعليه ثوبان أخضران فسلَّم عليه أبي (ثم جلسنا وتحدثنا ساعة) (١)، [ثم قال لأبي:] \"هذا ابنك؟ \" (٢) قال: إي وربِّ الكعبة حقًّا، أشهد به، فتبسَّم رسول الله - ﷺ - ضاحكًا من ثَبْتِ شبهي في أبي ومِنْ حلف أبي عليَّ، قال: \"أما إنه لا يجني عليك ولا تجني عليه\" ثم قرأ رسول الله - ﷺ -: ﴿أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى (٣٨)﴾ ثم نظر إلى مثل السلعة بين كتفيْه فقال: يا رسول الله إني لأطبُّ الرجال ألا أعالجها لك؟ قال: \"لا، طبيبها الذي خلقها\" (٣).\n\n<span data-type=\"title\" id=toc-5236>٣٩ </span>- وقال ﷿: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾\nأي: هذا الذي في صحف موسى وإبراهيم ﵉. أي\n_________\n(١) ساقطة من (ت) والمثبت من (ح).\n(٢) هنا سقط.\n(٣) [٢٩٠٤] الحكم على الإسناد:\nضعيف جدًّا فيه يحيى بن عبد الحميد: متهم بسرقة الحديث، وعبيد الله بن إياد، صدوق لينه البزار.\nالتخريج:\nأخرجه أبو داود مختصرًا في كتاب الترجل، باب في الخضاب (٤٢٠٧)، من طريق ابن أبجر عن إياد بن لقيط بنحوه، وأخرجه كاملًا الإمام أحمد في \"مسنده\" ٢/ ٢٢٦ (٧١٠٩)، من طريق هشام بن عبد الملك وعفان عن عبيد الله بن إياد.","vol":"25","page":157},{"text":"عمل كقوله تعالى: ﴿إِنَّ سَعْيَكُمْ لَشَتَّى (٤)﴾ (١) قال ابن عباس - ﵄ -: هذِه الآية منسوخة بقوله: ﴿وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ﴾ (٢) فأدخل الأبناء بصلاح الاباء الجنة (٣).\nقال عكرمة: كان ذلك لقوم إبراهيم وموسى ﵉، فأما هذِه الأمة فلهم ما سَعَوْا وما سعى غيرهم بخبر سعد بن عبادة - ﵁ -: أنه سأل رسول الله - ﷺ -، هل لأمي أجرٌ (٤) إنْ تطوعتُ عنها؟ قال: \"نعم\" (٥) وفي حديث أنه حفر بئرًا وقال: \"يا رب هذِه لأم سعدٍ\" (٦)، وخبر المرأة التي سألتِ النبي - ﷺ - فقالت: إنَّ أبي مات ولم يحج قال: \"فحجِّي عنه\" (٧).\n_________\n(١) الليل: ٤.\n(٢) الطور: ٢١.\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ٧٤، \"معالم التنزيل\" للبغوي ٧/ ٤١٦، \"زاد المسير\" لابن الجوزي ٨/ ٨١، وقال: ولا يصح، لأنَّ نص لفظ الآيتين لفظ خبر، والأخبار لا تنسخ.\n(٤) ساقطة من (ح).\n(٥) الحديث عن عائشة - ﵂ -: أنَّ رجلًا قال للنبي - ﷺ -: إنَّ أمي افْتُلِتَتْ نفسها، وأظنها لو تكلمت تصدقت فهل لها أجر إن تصدقت عنها؟ قال: نعم، وافتلتت أي: ماتت فجأة، هذا الحديث أخرجه البخاري في كتاب الجنائز، باب موت الفجأة (١٣٨٨)، ومسلم في كتاب الزكاة، باب وصول ثواب الصدقة عن الميت إليه برقم (١٠٠٤).\n(٦) أخرجه أبو داود في كتاب الزكاة، باب في فضل سقي الماء (١٦٨١).\n(٧) لم أجد هذا الحديث وإنما أخرج البخاري في كتاب جزاء الصيد، باب الحج والنذور عن الميت والرجل يحج عن المرأة: أنَّ امرأة من جهينة جاءت إلى النبي =","vol":"25","page":158},{"text":"وقال الربيع بن أنس: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ يعني: الكافر، فأما المؤمن فله ما سعى وما سعى غيره له (١).\nوقيل: ليس للكافر إلاَّ ما عمله من خير فيثاب عليه في دار الدنيا حتى لا يبقى له في الآخرة خير (٢).\nويروى أنَّ عبد الله بن أبيّ بن سلول كان أعطى العباس بن عبد المطلب، - ﵁ -: قميصًا ألبسه إياه، فلما مات عبد الله أرسل رسول الله - ﷺ - قميصه ليكفن فيه فلم تبق له حسنة في الآخرة ليثاب عليها (٣).\n[٢٩٠٥] وسمعت الأستاذ أبا القاسم بن محمد بن حبيب (٤)، يقول: سمعت أبا إسحاق إبراهيم بن مضارب بن إبراهيم (٥)، يقول: سمعتُ أبي (٦) يقول: دعا عبد الله بن طاهر (٧)، والي خراسان\n_________\n= - ﷺ - فقالت: إنَّ أمي نذرت أن تحج، فلم تحج حتى ماتت، أفأحج عنها؟ قال: \"نعم، حجي عنها\" (١٨٥٢)، وفي كتاب الاعتصام (٧٣١٥)، ومسلم بلفظ آخر في كتاب الصيام، باب قضاء الصيام عن الميت برقم (١١٤٩).\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٦، \"زاد المسير\" لابن الجوزي ٨/ ٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٤.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٦، ونسبه ابن الجوزي للثعلبي \"زاد المسير\" ٨/ ٨١.\n(٣) أخرجه البخاري في كتاب الجهاد، باب الكسوة للأسارى من طريق ابن عيينة عن عمرو عن جابر - ﵁ - بنحوه (٣٠٠٨).\n(٤) قيل: كذبه الحاكم.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) عبد الله بن طاهر بن الحسين بن مصعب، أبو العباس، حاكم خراسان وما وراء =","vol":"25","page":159},{"text":"الحسين بن الفضل (١)، فقال له: أَشكِلتْ عليَّ ثلاث آيات دعوتك لتكشفها لي قال: وما هن أيها الأمير؟ قال: قوله تعالى في وصف ابن آدم: ﴿فَأَصْبَحَ مِنَ النَّادِمِينَ﴾ (٢) وصحَ الخبر (٣) بأنَّ الندم توبة (٤).\nوقوله: ﴿كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ﴾ (٥)، وصح الخبر بأنَّ القلم قد جفَّ وجرى بما هو كائن إلى يوم القيامة (٦).\nوقوله: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ فما بال الأضعاف، فقال الحسين بن الفضل: يجوز أن لا يكون ندمُ قابيل توبةً له ويكون ندم\n_________\n= النهر، قلَّده المأمون مصر وإفريقية، ثم خراسان، وكان ملكًا مطاعًا سائسًا مهيبًا جوادًا ممدحًا من رجال الكمال، مات سنة (٢٣٠ هـ).\nانظر: \"سير أعلام النبلاء\" ٩/ ٣٠٩.\n(١) ذكره الذهبي في \"الميزان\"، ورد عليه ابن حجر في \"اللسان\"، وعاب عليه ذكره في كتابه.\n(٢) المائدة: ٣١.\n(٣) من (ح).\n(٤) [٢٩٠٥] الحكم على الإسناد: شيخ المصنف كذبه الحاكم، وإبراهيم ووالده مضارب لم أجد فيهما جرحا ولا تعديلا.\nفي إسناده من لم أقف عليه. وأخرجه ابن ماجه في كتاب الزهد، باب ذكر التوبة (٤٢٥٢).\n(٥) الرحمن: ٢٩.\n(٦) أخرجه البخاري بنحوه، في كتاب النكاح، باب ما يكره من التبتل والخِصاء (٥٠٧٦)، ومسلم بنحوه، في كتاب القدر، باب في الأمر بالقوة وترك العجز، والاستعانة بالله، وتفويض المقادير لله (٢٦٦٤).","vol":"25","page":160},{"text":"هذِه الأمة توبةً لها؛ لأنَّ الله تعالى خصَّ هذِه الأمة بخصائص لم يشاركهم فيها غيرهم من الأمم وفيه قول آخر، وهو: أنَّ ندم قابيل لم يكن على قتل هابيل، وإنما كان نَدَمُه على حمله.\nوأما قوله: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ يعني: من طريق العدل، ومجاز الآية: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى﴾ عدلا وَلي أن أجزيهُ بواحدةٍ ألفًا.\nوأما قوله: ﴿كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ﴾ فإنها شؤون يعيدها لا شؤون يبدؤها، ومجاز الآية سوق المقادير إلى المواقيت، فقام عبد الله بن طاهر، وقبَّل رأسه وسوَّغ خراجه (١).\nوقال أبو بكر الوراق: ﴿إِلَّا مَا سَعَى﴾ نوى (٢) بيانه قول النبي - ﷺ -: \"يُبعثُ الناس يوم القيامة على نياتهم (٣) \".\n\n<span data-type=\"title\" id=toc-5237>٤٠ </span>- ﴿وَأَنَّ سَعْيَهُ سَوْفَ يُرَى (٤٠)﴾ في ميزانه (٤) (٥).\n_________\n(١) أورد ابن الجوزي قول الحسين بن الفضل في قوله: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾.\nينظر: \"زاد المسير\" ٨/ ٨١، \"البحر المحيط\" لأبي حيان ٨/ ١٦٤.\n(٢) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٥.\n(٣) أخرجه مسلم في كتاب الفتن، باب الخسف بالجيش الذي يؤم البيت (٢٨٨٢).\n(٤) ينظر: \"معني القرآن\" للزجاج ٥/ ٧٦، \"معالم التنزيل\" للبغوي ٧/ ٤١٦، ونسبه ابن الجوزي للزجاج، \"زاد المسير\" ٨/ ٨٢.\n(٥) ساقط من (ح).","vol":"25","page":161},{"text":"<span data-type=\"title\" id=toc-5238>٤١ </span>- ﴿ثُمَّ يُجْزَاهُ﴾ أي يُجزى به (١).\n﴿الْجَزَاءَ الْأَوْفَى﴾ قال الأخفش: يقال: جزيته الجزاء وجزيته بالجزاء سواء لا فرق بينهما (٢) قال الشاعر:\nإن أجز علقمة بن سعد سعيه ... لم أجزه ببلاء يوم واحد (٣)\nفجمع بين اللغتين.\n\n<span data-type=\"title\" id=toc-5239>٤٢ </span>- قوله ﷿: ﴿وَأَنَّ إِلَى رَبِّكَ الْمُنْتَهَى (٤٢)﴾\nأي: منتهى الخلق ومصيرهم وهو مجازيهم بأعمالهم (٤).\nوقيل: منه ابتداء المِنَّة وإليه انتهاء الأمل (٥).\n[٢٩٠٦] وأخبرني الحسين بن محمَّد السفياني (٦)، قال: حدثنا محمَّد بن سيم ابن الفتح الحنبلي (٧)، قال: حدثنا علي بن محمَّد\n_________\n(١) ساقط من (ح).\n(٢) أورده البغوي ولم ينسبه.\nينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٧، ونسبه القرطبي للأخفش \"الجامع لأحكام القرآن\" ١٧/ ١١٥.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٤١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٥.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ٧٤، \"معالم التنزيل\" للبغوي ٧/ ٤١٧، \"زاد المسير\" لابن الجوزي ٨/ ٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٥.\n(٥) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٥.\n(٦) لم أجده.\n(٧) لم أجده.","vol":"25","page":162},{"text":"المصري (١)، قال: حدثنا إسحاق بن منصور الصعدي (٢)، قال: حدثنا العباس بن زفر (٣)، عن أبي جعفر الرازي (٤)، عن أبيه (٥)، عن الربيع ابن أنس (٦)، عن أبي العالية (٧)، عن أُبي بن كعب - ﵁ -، عن النبي - ﷺ - في قوله عز جل: ﴿وَأَنَّ إِلَى رَبِّكَ الْمُنْتَهَى (٤٢)﴾ قال: \"لا فكرة في الرب\" (٨). والشاهد لهذا الحديث:\n[٢٩٠٧] ما أخبرني (ابن فنجويه) (٩)، قال: حدثنا (عبيد الله بن محمَّد) (١٠) بن شَنْبة (١١)، قال: حدثنا عُمير بن مَرداس (١٢)، قال:\n_________\n(١) في (ح) البصري.\n(٢) في (ت) الصدعي والتصويب من (ح) والبغوي.\n(٣) لم أجده.\n(٤) عيسى بن أبي عيسى: عبد الله بن ماهان، صدوق سيئ الحفظ.\n(٥) لم أجده.\n(٦) صدوق له أوهام، ورمي بالتشيع.\n(٧) رفيع بن مهران، ثقة كثير الإرسال.\n(٨) [٢٩٠٦] الحكم على الإسناد:\nفيه من لم أجده، وأبو جعفر الرازي صدوق سيئ الحفظ، والربيع له أوهام.\nالتخريج:\nأخرجه البغوي من طريق أبي إسحاق الثعلبي بمثله \"معالم التنزيل\" ٧/ ٤١٧، وأورده القرطبي، في \"الجامع لأحكام القرآن\" ١٧/ ١١٥، وعزاه السيوطي للدارقطني في الأفراد، \"الدر المنثور\" ٦/ ١٧٠.\n(٩) من (ح) وابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(١٠) من (ح).\n(١١) لم يذكر بجرح أو تعديل.\n(١٢) قال ابن حبان: يُغرب.","vol":"25","page":163},{"text":"حدثنا عبد الرحمن بن إبراهيم السلمي (١)، قال: حدثنا ابن لهيعة (٢)، عن يزيد بن أبي حبيب (٣)، عن سنان بن سعد (٤)، عن أنس بن مالك (٥) - ﵁ - عن النبي - ﷺ - قال: \"إذا ذكر الله ﷿، فانتهوا\" (٦).\n[٢٩٠٨] وحدثنا الإِمام أبو منصور محمَّد بن عبد الله الحمشاذي (٧) ﵀ لفظًا سنة سبع وثمانين وثلاثمائة، قال: حدثنا أبو محمَّد عبد الرحمن بن محمَّد بن محبوب (٨) قال: حدثنا أبو يحيى البزاز (٩)، قال: حدثني محمَّد بن زكريا (١٠)، قال: حدثني إبراهيم ابن الجنيد (١١)، قال:\n_________\n(١) لم أجده.\n(٢) عبد الله بن لهيعة، صدوق خلط بعد احتراق كتبه.\n(٣) أبو رجاء المصري، ثقة فقيه، وكان يرسل.\n(٤) الكندي المصري، صدوق له أفراد.\n(٥) صحابي مشهور\n(٦) [٢٩٠٧] الحكم على الإسناد:\nفيه من لم أجده، وفيه ابن لهيعة، صدوق خلط بعد احتراق كتبه.\nالتخريج:\nوأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١١٥.\n(٧) قال عنه السبكي: الإِمام علمًا ودينا.\n(٨) لم أجده.\n(٩) لم أجده.\n(١٠) لم يتبين لي من هو.\n(١١) إبراهيم بن عبد الله بن الجنيد الختلي، أبو إسحاق السمرائي، الإِمام الحافظ صاحب كتاب الزهد، وله عن ابن معين سؤالات.","vol":"25","page":164},{"text":"حدثنا محمَّد بن يحيى المعنى (١)، قال: حدثنا داود (٢)، عن الحسن بن واصل (٣)، عن قتادة (٤)، عن شهر بن حوشب (٥)، عن أبي هريرة - ﵁ - قال: خرج رسول الله - ﷺ - ذات يوم على أصحابه وهم يتفكرون فقال: \"فيم أنتم؟ \" قالوا: نتفكر في الخالق، فقال: \"تفكروا في الخلق ولا تفكَّروا في الخالق فإنه لا يُحيط به الفِكرةُ، تفكَّروا في أنَّ الله تعالى خلق السماوات والأرض سبعًا ثخانة، كل أرض خمسمائة عام، وما بين كل أرضَيْن خمسمائة عام، وما بين السماء والأرض خمسمائة عام، وثخانة كل سماء خمسمائة عام، وما بين كل سمائين خمسمائة عام، وفي السماء السابعة بحر عمقه كما بين السماء إلى الأرض السفلى السابعة، فيه ملك لم يجاوز الماء كعبهَ\" (٦).\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١١٠، \"تاريخ بغداد\" ٦/ ١٢٠، \"سير أعلام النبلاء\" للذهبي ١٢/ ٦٣١.\n(١) لم أجده.\n(٢) ابن المحبر، متروك.\n(٣) أبو سعيد البصري، متروك واتهم بالكذب.\n(٤) ابن دعامة، ثقة ثبت.\n(٥) صدوق كثير الإرسال والأوهام.\n(٦) [٢٩٠٨] الحكم على الإسناد:\nفيه داود والحسن بن واصل متروكان.\nالتخريج:\nأول الحديث أخرجه الطبراني عن ابن عمر - ﵄ - في \"الأوسط\" ٦/ ٢٥٠، وفيه =","vol":"25","page":165},{"text":"<span data-type=\"title\" id=toc-5240>٤٣ </span>- ﴿وَأَنَّهُ هُوَ أَضْحَكَ﴾ من شاء من خلقه.\n﴿وَأَبْكَى﴾ من شاءَ منهم.\n[٢٩٠٩] أخبرنا ابن فنجويه (١)، قال: حدثنا عمر بن الخطاب (٢)، قال: حدثنا عبد الله بن الفضل (٣)، قال: حدثنا محمَّد بن أبي بكر المُقَدَّمي (٤)، قال: حدثتنا دلال بنت أبي المُدل (٥)، قالت: حدَّثتنا الصهباء (٦) عن عائشة - ﵂ -: قالت: مرَّ النبي - ﷺ - على قوم من أصحابه وهم يضحكون، فقال: \"لو تعلمون ما أعلم لضحكتم قليلًا ولبكيتم كثيرًا\"، فنزل عليه جبريل ﵇، وقال: يا محمَّد، إنَّ الله تعالى يقول لك: ﴿وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى (٤٣)﴾ فرجع إليهم وقال:\n_________\n= الوازع بن نافع وهو متروك، وأخرجه أبو الشيخ في \"العظمة\" ١/ ٢١٦ عن ابن عباس - ﵄ -، وأورده الهيثمي في \"مجمع الزوائد\" ١/ ٨١ كتاب الإيمان، باب في التفكر في الله تعالى والكلام، و\"كشف الخفاء\" ١/ ٣٧١، وآخر الحديث لم أجده.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) ثقة.\n(٥) لم أجدها.\n(٦) في (ت)، (ح) الصهباء، والصواب الصمَّاء. وهي: الصماء بنت بُسر، المازنية، يقال: اسمها بهيمة، لها صحبة وحديث.\nانظر: \"الثقات\" لابن حبان ٣/ ١٩٧، \"تهذيب الكمال\" للمزي ٣٥/ ٢١٨، \"تقريب التهذيب\" لابن حجر (٨٦٢٧).","vol":"25","page":166},{"text":"\"ما خطوت أربعين خطوة حتى أتاني جبريل ﵇ فقال: ائتِ هؤلاء فقل لهم: إنَّ الله تعالى يقول: ﴿وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى (٤٣)﴾ \" (١).\nوقال عطاء بن أبي مسلم: يعني أفرح وأحزن؛ لأنَّ الفرح يجلب الضحك، والحزن يجلب البكاء (٢).\n[٢٩١٠] سمعت أبا منصور الحمشاذي (٣) يقول: سمعت أبا بكر محمَّد بن عبد الله الرازي (٤) يقول: سمعت يوسف بن الحسين (٥) يقول: سئل طاهر المقدسي (٦)، أتضحك الملائكة؟ فقال: ما ضحكوا ولا كلُّ (٧) من دون العرش منذ خلقت جهنم (٨).\n_________\n(١) [٢٩٠٩] الحكم على الإسناد:\nفيه من لم أجده.\nالثخربج: أخرجه ابن مردويه عن عائشة - ﵂ -، كما في \"الدر المنثور\" للسيوطي ٦/ ١٧٠، وأخرجه الواحدي في \"أسباب النزول\" (٤١٦ - ٤١٧) من طريق الحسين بن محمَّد الثقفي عن عبد الله بن الفضل بمثله، وأورده ابن الجوزي عن عائشة - ﵂ - \"زاد المسير\" ٨/ ٨٣، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١١٦.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٨، \"الجامع لأحكام القرآن\" ١٧/ ١١٦.\n(٣) قال عنه السبكي: الإِمام علمًا ودينًا.\n(٤) محمَّد بن عبد الله بن عبد العزيز بن شاذان، ما هو بمؤتمن.\n(٥) أبو يعقوب الرازي، من مشايخ الصوفية، لم يذكر بجرح أو تعديل.\n(٦) صحب ذا النون وأعلام النساك من الشاميين وغيرهم.\nانظر: \"حلية الأولياء\" ١٠/ ٣٣٨، \"طبقات الأولياء\" لابن الملقن (ص ٨٧).\n(٧) ساقطة من (ح).\n(٨) [٢٩١٠] الحكم على الإسناد:\nفيه أبو بكر الرازي ليس بمؤتمن. =","vol":"25","page":167},{"text":"وقيل لعمر - ﵁ -: هل كان أصحاب النبي - ﷺ - يضحكون؛ قال: نعم، والله والإيمانُ أثبت في قلوبهم من الجبال الرواسي (١).\n(وقيل: أضحك بالوعد وأبكى بالوعيد (٢).\nوقال الحسن: هو خلق الضحك والبكاء (٣» (٤).\nوقال مجاهد: أضحك أصحاب الجنة في الجنة، وأبكى أهل النار في النار (٥).\nوقال الضحاك: أضحك الأرض بالنبات، وأبكى السماء\n_________\n= التخريج:\nلم أجده.\n(١) أخرجه عبد الرزاق في \"المصنف\" ١١/ ٤٥١ باب ضحك أصحاب النبي - ﷺ - وغير ذلك، وأورده البغوي في \"معالم التنزيل\" ٧/ ٤١٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١١٦.\n(٢) لم أجده.\n(٣) أورده الزمخشري بقوله: خلق قوتي الضحك والبكاء \"الكشاف\" ٤/ ٤٢٨، وأورد أبو حيان قول الزمخشري، وقال: وفيه دسيسة اعتزال؛ إذ أفعال العباد من الضحك والبكاء وغيرهما مخلوقة للعبد عندهم لا لله تعالى؛ فلذلك قال: خلق قوتي الضحك والبكاء \"البحر المحيط\" ٨/ ١٦٨.\n(٤) ساقط من (ح).\n(٥) أورده الفراء بدون نسبة.\nينظر: \"معاني القرآن\" ٣/ ١٠١، والطبري بدون نسبة \"جامع البيان\" ٢٧/ ٧٤، ونسبه الواحدي للكلبي \"الوسيط\" ٤/ ٢٠٤، ونسبه البغوي لمجاهد والكلبي \"معالم التنزيل\" ٧/ ٤١٨، وينظر: \"زاد المسير\" لابن الجوزي ٨/ ٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٦، ونسبه للحسن.","vol":"25","page":168},{"text":"بالمطر (١).\nوقيل: أضحك الأشجار بالنُّوار (٢)، وأبكى السحاب بالأمطار (٣).\nوقال: ذو (٤) النون المصري: أضحك قلوب المؤمنين والعارفين بشمس معرفته، وأبكى قلوب الكافرين والعاصين بظلمة نكرته ومعصيته (٥).\nوقال سهل بن عبد الله: أضحك المطيعين بالرحمة، وأبكى العاصين بالسخطة (٦).\nوقال محمَّد بن علي الترمذي: أضحك المؤمن في الآخرة، وأبكاه في الدنيا (٧).\nوقال بسَّام بن عبد الله: أضحك أسنانهم وأبكى قلوبهم (٨)، وأنشد يقول:\n_________\n(١) ينظر \"الوسيط\" للواحدي ٤/ ٢٠٤، \"معالم التنزيل\" للبغوي ٧/ ٤١٨، \"زاد المسير\" لابن الجوزي ٨/ ٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.\n(٢) النّوار: بضم النون وتشديدها، وتنوير الشجرة إزهارها، \"اللسان\" (نور) ٥/ ٢٤٣.\n(٣) ينظر: \"حقائق التفسير\" للسلمي ب/٣٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.\n(٤) في (ت): ذون. والصواب من (ح).\n(٥) ينظر: \"حقائق التفسير\" للسلمي ب/ ٢٣٢، \"الجامع لأحكام القرآن\" ١٧/ ١١٧.\n(٦) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.\n(٧) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.\n(٨) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.","vol":"25","page":169},{"text":"السنُّ يضحك والأحشاءُ تحترق ... وإنما ضحكها زور ومختلق\nيا ربَّ باكٍ بعينٍ لا دموع لها ... ورُبَّ ضاحك من ما به رمقُ (١)\n\n<span data-type=\"title\" id=toc-5241>٤٤ </span>- ﴿وَأَنَّهُ هُوَ أَمَاتَ﴾ أفنى الأحياء في الدنيا (٢) ..\n﴿وَأَحْيَا﴾ هم للبعث (٣).\nوقيل: أمات الآباء وأحيا الأبناء (٤).\nوقيل: أمات النطفة وأحيا النَسمة (٥).\nوقيل: أمات الكافر بالنكرة والقطيعة، وأحيا المؤمن بالمعرفة والوصلة، قال الله جلَّ ذكره: ﴿أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ﴾ الآية (٦) (٧).\nوقال القاسم: أمات عن ذكره وأحيا بذكره (٨).\n_________\n(١) لم أجده.\n(٢) ينظر: \"الوسيط\" للواحدي ٤/ ٢٠٤، \"معالم التنزيل\" للبغوي ٧/ ٤١٨، \"زاد المسير\" لابن الجوزي ٨/ ٨٣.\n(٣) ينظر: \"الوسيط\" للواحدي ٤/ ٢٠٤، \"معالم التنزيل\" للبغوي ٧/ ٤١٨، \"زاد المسير\" لابن الجوزي ٨/ ٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.\n(٤) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٠٤، \"معالم التنزيل\" للبغوي ٧/ ٤١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.\n(٥) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.\n(٦) الأنعام: ١٢٢.\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.\n(٨) لم أجده.","vol":"25","page":170},{"text":"وقال ابن عطاء: أمات بعدله وأحيا بفضله (١).\nوقيل: أمات بالمنع والبخل وأحيا بالجود والبذل (٢).\n\n<span data-type=\"title\" id=toc-5242>٤٥ </span>- ﴿وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ﴾ (المصنفين) (٣).\n﴿الذَّكَرَ وَالْأُنْثَى﴾ ببديع قدرته.\n\n<span data-type=\"title\" id=toc-5243>٤٦ </span>- ﴿مِنْ نُطْفَةٍ﴾ من ماء قليل) (٤).\n﴿إِذَا تُمْنَى﴾ تُصب في الرحم، يقال: مني الرجل، وأمنى (٥)، قاله الضحاك وعطاء بن أبي رباح.\nوقال آخرون: تُقدر، يقال منيتُ الشيء إذا قدرته، ومنه قولهم: ارضَ بما يمني لك الماني. أي: يقدر لك المقدر، ومنه سميت المنية؛ لأنها مقدرة وأصلها ممنية (٦).\n\n<span data-type=\"title\" id=toc-5244>٤٧ </span>- ﴿وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَى (٤٧)﴾\n_________\n(١) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.\n(٢) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٧.\n(٣) ينظر: \"الوسيط\" للواحدي ٤/ ٢٠٤، \"زاد المسير\" لابن الجوزي ٨/ ٨٣.\n(٤) ساقط من (ح).\n(٥) أورده الماوردي ونسبه للكلبي \"النكت والعيون\" ٥/ ٤٠٥، ولم ينسبه الواحدي \"الوسيط\" ٤/ ٢٠٤، ونسبه البغوي للضحاك وعطاء بن أبي رباح \"معالم التنزيل\" ٧/ ٤١٨، وابن الجوزي ونسبه لابن السائب \"زاد المسير\" ٨/ ٨٣، والقرطبي للكلبي والضحاك وعطاء بن أبي رباح \"الجامع لأحكام القرآن\" ١٧/ ١١٨.\n(٦) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣٨، \"معالم التنزيل\" للبغوي ٧/ ٤١٨، \"زاد المسير\" لابن الجوزي ٨/ ٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٨ ونسبه لأبي عبيدة.","vol":"25","page":171},{"text":"يعني: الخلق يعيدهم أحياءً (١)، (قراءة العامة: ﴿النَّشْأَةَ﴾ بإسكان الشين وقصر الهمزة، وهو اختيار أبي عبيد وأبي حاتم، وقرأ الحسن، ومجاهد، وحُميد، وابن كثير، وابن محيصن، وأبو عمرو، والجحدري: ﴿النشاءة﴾ بفتح الشين ومدّ الهمزة) (٢).\n\n<span data-type=\"title\" id=toc-5245>٤٨ </span>- ﴿وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى (٤٨)﴾\nقال أبو صالح: أغنى الناس بالمال، ﴿وَأَقْنَى﴾ أعطى القِنية وأصول الأموال (٣).\nوقال ابن زيد ومجاهد وقتادة والحسن: أقنى: أخدم (٤).\nوقال الضحاك: أغنى بالذهب والفضة وصنوف الأموال، وأقنى بالإبل والبقر والغنم (٥).\nوقال ابن عباس - ﵄ -. ارضى بما أعطى، أي: أغناه ثم أرضاه بما أعطاه (٦).\nوهي رواية ابن أبي نجيح وليث عن مجاهد.\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ٧٥، \"الوسيط\" للواحدي ٤/ ٢٠٤، \"معالم التنزيل\" للبغوي ٧/ ٤١٨، \"زاد المسير\" لابن الجوزي ٨/ ٨٣.\n(٢) ساقط من (ح).\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ٧٦، \"الوسيط\" للواحدي ٤/ ٢٠٤، \"معالم التنزيل\" للبغوي ٧/ ٤١٩، \"زاد المسير\" لابن الجوزي ٨/ ٨٣.\n(٤) أورده الطبري عنهم إلا ابن زيد \"جامع البيان\" ٢٧/ ٧٦، وأورده البغوي عن قتادة والحسن \"معالم التنزيل\" ٧/ ٤١٩، ونسبه ابن الجوزي لهم إلَّا ابن زيد \"زاد المسير\" ٨/ ٨٣، وينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٨.\n(٥) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٩، \"زاد المسير\" لابن الجوزي ٨/ ٨٣.\n(٦) أورده الطبري بلفظ قريب من هذا \"جامع البيان\" ٢٧/ ٧٦، \"تفسير القرآن العظيم\" =","vol":"25","page":172},{"text":"وروى سليمان التيمي عن الحضرمي: أغنى نفسه، وأفقر الخلائق إليه (١).\nوقال ابن زيد أيضًا: أغنى: أكثر، وأقنى: أقلّ. ثم قرأ: ﴿اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ﴾ (٢)، وقرأ: ﴿وَاللَّهُ يَقْبِضُ وَيَبْسُطُ﴾ (٣) (٤).\nوقال أهل اللغة: أقنى: جعل الغنى لصاحبه أصلًا ثابتًا، ومنه: أقنيت كذا أي: عملت على أن لا أخرجه من يدي (٥) (٦).\nوقال الأخفش: أقنى: أفقر (٧).\nوقال ابن كيسان: أولد (٨).\n\n<span data-type=\"title\" id=toc-5246>٤٩ </span>- ﴿وَأَنَّهُ هُوَ رَبُّ الشِّعْرَى (٤٩)﴾\nهي كوكب خلف الجوزاء يتبعه يقال له مرزم الجوزاء (٩)، وهما شِعريان يقال لأحدهما: العبور، والأخرى: الغُميصاء، وقالت\n_________\n= لابن أبي حاتم ١٠/ ٣٣١٩، \"معالم التنزيل\" للبغوي ٧/ ٤١٩، \"زاد المسير\" لابن الجوزي ٨/ ٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٩.\n(١) \"جامع البيان\" للطبري ٢٧/ ٧٦، \"النكت والعيون\" للما وردي ٥/ ٤٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٩.\n(٢) الرعد: ٢٦.\n(٣) البقرة: ٢٤٥.\n(٤) \"جامع البيان\" للطبري ٢٧/ ٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٨.\n(٥) \"معاني القرآن\" للزجاج ٥/ ٢٠٢، \"اللسان\" (قنا) ١٥/ ٢٠٢.\n(٦) القول ساقط من (ح).\n(٧) ينظر \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٩ ونسبه للأخفش.\n(٨) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤١٩، \"الجامع لأحكام القرآن\" ١٧/ ١١٩.\n(٩) ينظر: \"جامع البيان\" للطبري ٢٧/ ٧٧، \"النكت والعيون\" للماوردي ٥/ ٤٠٥.","vol":"25","page":173},{"text":"العرب في خرافاتها إنَّ سهيلًا والشِعْريَّينْ كانت مجتمعة، فانحدر سهيل فصار يمانيًا، فتبعته الشِعرى العبور، فعبرت المجرَّة؛ فسميت العبور. فأقامت الغُميصاء فبكت لفقد سُهيْل حتى غمصتْ عينها، فسميت الغُميصاء؛ لأنها أخفى من الأخرى، وأراد الشعرى العبور وكانت خزاعة تعبدها، أول من سنَّ لهم ذلك رجل من أشرافهم يقال له: أبو كبشة عبَد الشعرى العبور وقال: لأنَّ النجوم تقطع السماء عرضا والشعرى طولًا فهي مخالفة لها فعبَدتها خزاعة جميعًا (١)، فأعلمهم الله تعالى أنه ربُّها وأنه أحقُّ بالعبادة، فلما خرج رسول الله - ﷺ - على خلاف العرب في الدين شبهوه بأبي كبشة وسمّوه به لخلافه إياهم كخلاف أبي كبشة في عبادة الشعرى (٢).\n\n<span data-type=\"title\" id=toc-5247>٥٠ </span>- ﴿وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَى (٥٠)﴾ (لأنهم كانوا من قبل ثمود.\nوقيل: إنَّ ثمودًا مِن نَسْل عاد (٣).\nوقيل: الأولى: قبلكم (٤).\nوقال ابن إسحاق: هما عادان والأولى أهلكت بالريح الصرصر ثم كانت الآخرة فأهلِكوا بصيحة (٥).\n_________\n(١) ساقطة من (ح).\n(٢) ينظر: \"المعاني الكبير\" (ص ٧٤)، \"معالم التنزيل\" للبغوي ٧/ ٤١٩، \"الكشاف\" للزمخشري ٤/ ٤٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١١٩.\n(٣) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٠.\n(٤) لم أجده.\n(٥) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٠.","vol":"25","page":174},{"text":"وقيل: إنَّ عاد الآخرة الجبارون وهم قوم هود ﵇ (١) (٢)، وقراءة العامة ﴿عادا الأولى﴾ ببيان التنوين والهمز (٣).\nوقرأ أبو جعفر، وشيبة، ونافع، وابن محيصن، وأبو عمرو، ويعقوب: ﴿عادا الأولى﴾، بنقل حركة الهمزة على اللام وإدغام التنوين فيها (٤)، إلَّا أن قالون، والمُسَّيَّبي (٥)، يظهرانِ الهمزة الساكنة، وقلبها الباقون واوًا على أصلها، والعرب تقلب هذا القلب فيقولون: قُم لآن عنَّا يريدون: قُم الآن عنا، وصُم لِثْنَيْن يريدون: صُم الاثْنيْن (٦).\n\n<span data-type=\"title\" id=toc-5248>٥١ </span>- ﴿وَثَمُودَ﴾ قوم صالح ﵇،\n(ونصب ثمودًا عطفًا على ﴿عاد﴾ لأن لا يعمل الذي بعدها فيما\n_________\n(١) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٢٠/ ١٧.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) شظر: \"السبعة\" لابن مجاهد (ص ٦١٥)، \"التذكرة\" لابن غلبون ٢/ ٥٧٠، \"الكشف\" لمكي ٢/ ٢٩٦، \"التيسير\" للداني (ص ١٦٦)، \"العنوان\" لابن خلف (ص ١٨٢)، \"التلخيص\" (ص ٤٢١)، \"النشر\" لابن الجزري (ص ٢٩٠).\n(٤) السابق.\n(٥) إسحاق بن محمَّد بن عبد الرحمن بن عبد الله بن المسيب بن كعب المخزومي، أبو محمَّد المسيبي، المدني، إمام جليل عالم بالحديث.\n(٦) ينظر: \"السبعة\" لابن مجاهد (ص ٦١٥)، \"التذكرة\" لابن غلبون ٢/ ٥٧٠، \"الكشف\" لمكي ٢/ ٢٩٦، \"معالم التنزيل\" للبغوي ٧/ ٤١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٠، \"التيسير\" للداني (ص ١٦٦)، \"العنوان\" لابن خلف (ص ١٨٢)، \"التلخيص\" (ص ٤٢١).","vol":"25","page":175},{"text":"قبلها. وقراءة العامة: ﴿ثمودًا﴾ بالتنوين (١).\nوقرأ الحسن، وعاصم، وحمزة، ويعقوب، بغير إجراء على الأصل (٢).\n﴿فما أبقى﴾.\n\n<span data-type=\"title\" id=toc-5249>٥٢ </span>- ﴿وَقَوْمَ نُوحٍ﴾ يعني ﴿مِنْ قَبْلُ﴾ عاد وثمود أهلكناهم (٣).\n﴿إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ﴾ أي أكفر.\n﴿وَأَطْغَى﴾ أكثر تجاوزًا للحد.\n\n<span data-type=\"title\" id=toc-5250>٥٣ </span>- ﴿وَالْمُؤْتَفِكَةَ﴾\nأي: القرى المتقلبة ائتفكت) (٤)، بأهلها وهي قرى قوم لوط ﵇ الأربع صَبُوييم، وداؤما، وعامورا، وسَدوم (٥).\n﴿أَهْوَى﴾ يعني: أهواها جبريل ﵇ إلى الأرض بعد ما رفعها إلى السماء (٦).\n_________\n(١) ينظر: \"السبعة\" لابن مجاهد (ص ٦١٦)، \"الكشف\" لمكي ٢/ ٢٩٦، \"التيسير\" للداني (ص ١٦٦)، \"العنوان\" لابن خلف (ص ١٨٢).\n(٢) ينظر: السابق، \"النشر\" لابن الجزري (ص ٢٨٩).\n(٣) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٨٤.\n(٤) ما بين القوسين ساقط من (ح).\n(٥) عدها الماوردي خمسًا صبغة، وصغيرة، وعمرة، ودومًا، وسدوم. \"النكت والعيون\" ٥/ ٤٠٦، \"زاد المسير\" لابن الجوزي ٨/ ٨٤.\n(٦) \"معاني القرآن\" للفراء ٣/ ١٠٣، \"جامع البيان\" للطبري ٢٧/ ٧٩ ونسبه لمجاهد وابن زيد وأبو عيسى يحيى بن رافع، \"النكت والعيون\" للماوردي ٥/ ٤٠٦، \"الوسيط\" للواحدي ٤/ ٢٠٥، \"معالم التنزيل\" للبغوي ٧/ ٤٢٠.","vol":"25","page":176},{"text":"<span data-type=\"title\" id=toc-5251>٥٤ </span>- ﴿فَغَشَّاهَا مَا غَشَّى (٥٤)﴾ أي: من العذاب (١).\nوقال قتادة: يعني الحجارة المنضودة المُسوَّمةَ (٢).\n\n<span data-type=\"title\" id=toc-5252>٥٥ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكَ﴾ قال ابن عباس - ﵄ -: بأي نعمة الله تكذب (٣) (٤).\nوقيل: بأي نعمائه عليك (٥).\n﴿تَتَمَارَى﴾ فيها أي: تشك وتجادل، (وقرأ يعقوب، والجحدري: ﴿فبأي آلاء ربك تمارى﴾ بإدغام إحدى التاءين في الأخرى والتشديد) (٦) (٧).\n\n<span data-type=\"title\" id=toc-5253>٥٦ </span>- قوله ﷿: ﴿هَذَا﴾ يعني: محمدًا - ﷺ - (٨) ﴿نَذِيرٌ﴾ رسول (٩).\n_________\n(١) \"معاني القرآن\" للزجاج ٥/ ٧٨.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٧٩، وأورده الماوردي ولم ينسبه، \"النكت والعيون\" ٥/ ٤٠٦، والبغوي ولم ينسبه \"معالم التنزيل\" ٧/ ٤٢٠.\n(٣) أورده الفراء بلا نسبة، في \"معاني القرآن\" ٣/ ١٠٣، ونسبه الطبري لقتادة، \"جامع البيان\" ٢٧/ ٨٠.\n(٤) القول ساقط من (ح).\n(٥) لم أجده.\n(٦) \"التذكرة\" لابن غلبون ٢/ ٥٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢١.\n(٧) ما بين القوسين ساقط من (ح).\n(٨) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٣، الطبري \"جامع البيان\" ٢٧/ ١٠ ونسبه لقتادة وأبي جعفر، \"معالم التنزيل\" للبغوي ٧/ ٤٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢١.\n(٩) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٢٠، ونسبه ابن الجوزي لابن جريج في \"زاد المسير\" ٨/ ٨٥، والقرطبي \"الجامع لأحكام القرآن\" ١٧/ ١٢١.","vol":"25","page":177},{"text":"﴿مِنَ النُّذُرِ﴾ الرسل (١).\n﴿الْأُولَى﴾ أي؛ أرسل إليكم كما أُرسلتِ الرسل إلى من كان قبلكم من أقوامِهِم، وهذا كما يقال: هذا واحد من آحاد الناس (٢).\nوقيل: هذا نذير من النذر الأولى في اللوح المحفوظ (٣) (٤).\nوقال أبو مالك: هذا الذي أنذرتكم به من وقائع الأمم الخالية العاصية هو في صحف إبراهيم وموسى ﵉ (٥).\n\n<span data-type=\"title\" id=toc-5254>٥٧ </span>- ﴿أَزِفَتِ الْآزِفَةُ (٥٧)﴾ قربت القيامة (٦).\n\n<span data-type=\"title\" id=toc-5255>٥٨ </span>- ﴿لَيْسَ لَهَا مِنْ دُونِ اللَّهِ كَاشِفَةٌ (٥٨)﴾\nمظهرة مقيمة، والهاء فيه للمبالغة (٧)، بيانه قوله ﷿: ﴿لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ﴾ (٨).\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٢٠، \"الجامع لأحكام القرآن\" ١٧/ ١٠٥.\n(٢) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٣، \"جامع البيان\" للطبري ٢٧/ ٨٠.\n(٣) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٣.\n(٤) القول ساقط من (ح).\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٨٠، \"الجامع لأحكام القرآن\" ١٧/ ١٢١.\n(٦) ينظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٣٩، \"غريب القرآن\" لابن قتيبة (ص ٤٣٠)، وأورده الطبري ونسبه لابن عباس - ﵄ - ومجاهد وابن زيد.\nينظر: \"جامع البيان\" ٢٧/ ٨١، \"معاني القرآن\" للزجاج ٥/ ٧٨، \"النكت والعيون\" للماوردي ٥/ ٤٠٦، \"الوسيط\" للواحدي ٤/ ٢٠٥، \"باهر البرهان\" للغزنوي (ص ١٤٠٧)، \"زاد المسير\" لابن الجوزي ٨/ ٨٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٢.\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٢٠.\n(٨) الأعراف: ١٨٧.","vol":"25","page":178},{"text":"وقال قتادة: ليس لها من دون الله رادّ (١).\nوقيل: ليس لها من دون الله كشف ولا قيام، أي: لا تقوم إلَّا بإقامة الله إياها (٢). وقيل: لا يكشف علمها متى تكون إلَّا الله (٣).\nفالكاشفة على هذا اسم، والهاء فيه كالهاء في العافية والعاقبة والداهية والباقية، كقولهم: ما لفلان من باقية، أي: بقاء، وكلها في معنى المصادر (٤).\nثم قال ﷿ لمشركي العرب:\n\n<span data-type=\"title\" id=toc-5256>٥٩ </span>- ﴿أَفَمِنْ هَذَا الْحَدِيثِ تَعْجَبُونَ (٥٩)﴾\n(أي: تقولون كيف يقول هذا ومن أين له هذا.\n\n<span data-type=\"title\" id=toc-5257>٦٠ </span>- ﴿وَتَضْحَكُونَ﴾ تستهزؤون) (٥) (٦).\n_________\n(١) أورده البغوي عن قتادة وعطاء والضحاك، \"معالم التنزيل\" ٧/ ٤٢٠، ونسبه ابن الجوزي لقتادة وعطاء والضحاك، \"زاد المسير\" ٨/ ٨٥، والقرطبي ولم ينسبه \"الجامع لأحكام القرآن\" ١٧/ ١٢٢.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٨١، \"معالم التنزيل\" للبغوي ٧/ ٤٢٠، \"زاد المسير\" لابن الجوزي ٨/ ٨٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٢.\n(٣) لم أجده.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٠٣، \"معالم التنزيل\" للبغوي ٧/ ٤٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٢.\n(٥) \"جامع البيان\" للطبري ٢٧/ ٨٢، \"النكت والعيون\" للماوردي ٥/ ٤٠٧، \"معالم التنزيل\" للبغوي ٧/ ٤٢٠، \"زاد المسير\" لابن الجوزي ٨/ ٨٥، \"الجامع لأحكام القرآن\" للمَرطبي ١٧/ ١٢٢.\n(٦) ما بين القوسين ساقط من (ح).","vol":"25","page":179},{"text":"﴿وَلَا تَبْكُونَ﴾.\n\n<span data-type=\"title\" id=toc-5258>٦١ </span>- ﴿وَأَنْتُمْ سَامِدُونَ (٦١)﴾\nلاهون غافلون، يقال: دع عنك سمودَك، أي: لهوك (١)، وهي رواية الوالبي والعوفي عن ابن عباس - ﵄ -.\nوقال عكرمة عنه: هو الغناء، وكانوا إذا سمعوا القرآن تغنَّوا ولعبوا، وهي لغة أهل اليمن يقولون: أسمد لنا، أي: غَنِّ لنا (٢).\nوقال الكلبي: السامد: الحزين، بلسان طيئ، وبلسان أهل اليمن الملاهي (٣).\nوقال الضحاك: أشرون بطرون، قال: وقال ابن عباس - ﵄ -: كانوا يقرون بالنبي - ﷺ - شامخين، ألم تروا إلى الفعل تخطي شامخًا (٤).\nوقال عكرمة ﵀: هو الغناء بلغة حِمير (٥).\n_________\n(١) ينظر: \"غريب القرآن\" لليزيدي (ص ٣٥٥)، \"جامع البيان\" للطبري ٢٧/ ٨٢، \"الوسيط\" للواحدي ٤/ ٢٠٥، \"معالم التنزيل\" للبغوي ٧/ ٤٢١، ونسبه للوالبي والعوفي عن ابن عباس - ﵄ -، \"زاد المسير\" لابن الجوزي ٨/ ٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٣.\n(٢) أورده الطبري عن عكرمة عن ابن عباس - ﵄ - \"جامع البيان\" ٢٧/ ٨٢ - ٨٣، \"معالم التنزيل\" للبغوي ٧/ ٤٢١، \"زاد المسير\" لابن الجوزي ٨/ ٨٦.\n(٣) ينظر: \"الأضداد\" للأنباري (ص ٤٣).\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ٨٢، \"الأضداد\" (ص ٤٤)، \"النكت والعيون\" للماوردي ٥/ ٤٠٧، \"معالم التنزيل\" للبغوي ٧/ ٤٢١، \"زاد المسير\" لابن الجوزي ٨/ ٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٣.\n(٥) ينظر: \"المصنف\" لابن أبي شيبة ١٠/ ٢١٦ (٣٠٤٧٢)، \"جامع البيان\" للطبري ٢٧/ ٨٣، ونسبه الماوردي لأبي عبيدة، \"النكت والعيون\" ٥/ ٤٠٧، وينظر: \"زاد =","vol":"25","page":180},{"text":"وقال أبو عبيدة: يقال للجارية: اسمدي لنا، أي: غَنِّ لنا (١).\nقال مجاهد: غضاب مُبرطمون فقيل له: ما البرطمة؟ قال: الإعراض (٢).\n[٢٩١١] أخبرني ابن فنجويه (٣)، ﵀ قال: حدثنا ابن صقلاب (٤)، قال: حدثنا ابن أبي الخصيب (٥) قال: حدثنا محمَّد بن يونس (٦)، قال: حدثنا عبد الله بن عمرو الباهلي (٧)، قال: حدثنا محمَّد بن عمرو (٨) عن أبي سلمة (٩) عن أبي هريرة - ﵁ - قال: لما نزلت هذِه الآية ﴿أَفَمِنْ هَذَا الْحَدِيثِ تَعْجَبُونَ (٥٩) وَتَضْحَكُونَ وَلَا تَبْكُونَ (٦٠)﴾ قال أهل الصفة: إنا لله وإنا إليه راجعون. ثم بكوا حتى جرت دموعهم على خدودهم، فلما سمع رسول الله - ﷺ - حنينهم وبكاءهم\n_________\n= المسير\" لابن الجوزي ٨/ ٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٣.\n(١) لم أجده عند أبي عبيدة، وينظر: \"غريب القرآن\" لابن قتيبة (ص ٤٣٠)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٣، ولم ينسبه، \"الأضداد\" (ص ٤٤).\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٨٣، \"الأضداد\" (ص ٤٥)، \"النكت والعيون\" للماوردي ٥/ ٤٠٧، \"معالم التنزيل\" للبغوي ٧/ ٤٢١، \"زاد المسير\" لابن الجوزي ٨/ ٨٦.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) محمَّد بن الحسن بن بشر، لم يذكر بجرح أو تعديل.\n(٥) محمَّد بن أحمد بن المستنير، لم يذكر بجرح أو تعديل.\n(٦) لم يتبين لي من هو.\n(٧) لم يتبين لي من هو.\n(٨) ابن علقمة الليثي، صدوق له أوهام.\n(٩) أبو سلمة بن عبد الرحمن الزهريّ، ثقة، مكثر.","vol":"25","page":181},{"text":"بكى معهم، فبكينا ببكائه، فقال - ﷺ -: \"لا يلج النار من بكى من خشية الله تعالى، ولا يدخل الجنة مُصِرٌّ على معصية الله، ولو لم تُذنبوا لجاء الله ﷿ بقوم يُذَنبون، ثم يغفر لهم ويرحمهم إنه هو الغفور الرحيم\" (١).\n[٢٩١٢] وأخبرنا ابن فنجويه (٢)، ﵀، حدثنا القطيعي (٣)، قال: حدثنا عبد الله بن أحمد بن حنبل (٤) قال: حدثنا أبي (٥)، قال: حدثنا إبراهيم بن خالد (٦)، قال: حدثنا رباح (٧)، قال: حدثنا أبو الجراح (٨)، عن رجل من أصحابهم يقال له: خازم (٩)، أنَّ النبي - ﷺ - نزل عليه جبريل ﵇، وعنده رجل يبكي، فقال له: من هذا؟ قال: \"هذا فلان\". فقال جبريل ﵇: إنا نزن أعمال بني آدم كلها\n_________\n(١) [٢٩١١] الحكم على الإسناد:\nفيه من لم أتبينه، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٧/ ٢٠٢ عن أبي هريرة - ﵁ - بمثله.\nأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٢٣.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) أحمد بن جعفر بن حمدان، ثقة.\n(٤) ثقة.\n(٥) ثقة حافظ فقيه حجة، إمام.\n(٦) الصنعاني المؤذن، ثقة.\n(٧) رباح بن زيد القرشي، الصنعاني، ثقة فاضل.\n(٨) لم أجده.\n(٩) خازم، لم أستطع تمييزه.","vol":"25","page":182},{"text":"إلَّا البكاء، فإنَّ الله ليطفئ بالدمعة الواحدة بحورًا من نار جهنم (١).\n[٢٩١٣] وأخبرني ابن فنجويه (٢)، قال: حدثنا ابن حمدان بن عبد الله (٣)، قال: حدثنا إبراهيم بن سهلويه (٤)، قال: حدثنا جعفر بن محمَّد أبو بكر الخرّاز (٥)، قال: حدثنا سعيد بن يعقوب الطالقاني (٦)، قال: حدثنا الوليد بن مسلم (٧)، قال: حدثنا إسماعيل بن رافع (٨)، قال: حدثني ابن أبي مُلَيكة الأحول (٩) عن عبد الله بن السائب (١٠)،\n_________\n(١) [٢٩١٢] الحكم على الإسناد:\nضعيف، فيه من لم أجده.\nالتخريج:\nأخرجه الإمام أحمد في \"الزهد\" (ص ٣٥)، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٢٣.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) القطيعي، ثقة.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) سعيد بن يعقوب الطالقاني، أبو بكر، قال عنه أبو زرعة: كان ثقة، وقال أبو حاتم: صدوق، وذكره ابن حبان في \"الثقات\"، مات سنة (٢٤٤ هـ) \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٧٥، \"التاريخ الكبير\" للبخاري ٣/ ٥٢٢، \"الثقات\" ٨/ ٢٧٠، \"تاريخ بغداد\" ٩/ ٩١.\n(٧) أبو العباس الدمشقي، ثقة، لكنه كثير التدليس والتسوية.\n(٨) ابن عويمر الأنصاري، ضعيف الحفظ.\n(٩) عبد الله بن عبيد الله بن عبد الله بن أبي مليكة، ثقة فقيه.\n(١٠) عبد الله بن السائب بن أبي السائب بن عباد بن عبد الله بن عمر بن مخزوم المخزومي، المكي له ولأبيه صحبة، وكان قارئ أهل مكة.","vol":"25","page":183},{"text":"قال: قدم علينا سعد بن أبي وقاص (١) - ﵁ - بعد ما كفَّ بصرُه، فأتيته مُسلِّمًا عليه، فانتسبني، فانتسبت، فقال: مرحبًا يا ابن أخي بلغني أنك حسنُ الصوت بالقرآن، سمعت النبي - ﷺ - يقول: \"إنَّ هذا القرآن نزل بحزن، فإذا قرأتموه فابكوا، فإن لم تبكوا فتباكوا\" (٢).\n[٢٩١٤] وأخبرني أبو عبد الله بن فنجويه (٣)، قال: حدثنا أبو بكر ابن مالك القطيعي (٤) قال: حدثنا عبد الله بن أحمد بن حنبل (٥) قال: حدثني أبي (٦) قال: حدثنا وكيع (٧)، قال: حدثنا زياد بن أبي مسلم (٨)\n_________\n= انظر: \"التاريخ الكبير\" للبخاري ٥/ ٨، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١١٧، \"الثقات\" لابن حبان ٣/ ٢١٥، \"تهذيب الكمال\" للمزي ١٤/ ٥٥٣.\n(١) الصحابي المشهور.\n(٢) [٢٩١٣] الحكم على الإسناد:\nضعيف؛ فيه إسماعيل بن رافع ضعيف الحفظ وفيه من لم أجده.\nالتخريج:\nأخرجه ابن ماجه في كتاب إقامة الصلاة، باب في حسن الصوت بالقرآن، (١٣٣٧)، من طريق عبد الله بن أحمد بن بشير بن ذكوان عن الوليد بن مسلم بمثله.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) أحمد بن جعفر بن حمدان، ثقة.\n(٥) ثقة.\n(٦) ثقة حافظ حجة، إمام.\n(٧) ابن الجراح، ثقة حافظ عابد.\n(٨) زياد بن مسلم، أو ابن أبي مسلم، أبو عمر الفراء البصري، الصفار، وثقه أبو داود، وقال أبو زرعة: لا بأس به، وقال أبو حاتم: شيخ يكتب حديثه، وليس بقوي في الحديث، وذكره ابن حبان في \"الثقات\" وقال: كان من عباد أهل =","vol":"25","page":184},{"text":"عن صالح أبي الخليل (١)، قال: لما نزلت ﴿أَفَمِنْ هَذَا الْحَدِيثِ تَعْجَبُونَ (٥٩) وَتَضْحَكُونَ وَلَا تَبْكُونَ (٦٠)﴾ ما رؤي النبي - ﷺ - ضاحكًا حتى قبضه الله تعالى (٢).\n\n<span data-type=\"title\" id=toc-5259>٦٢ </span>- ﴿فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا (٦٢)﴾\n[٢٩١٥] أخبرنا أبو عبد الله الحسين بن محمَّد بن الحسين الحافظ (٣) قال: حدثنا أحمد بن جعفر بن حمدان (٤)، قال: حدثنا يوسف بن عبد الله بن ماهان (٥)، بقراءتي عليه قال: حدثنا أبو عبد الله\n_________\n= البصرة، وقال الحافظ: صدوق فيه لين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٤٦، \"الثقات\" لابن حبان ٦/ ٣٢٩، \"تهذيب الكمال\" للمزي ٩/ ٥١٤، \"تقريب التهذيب\" لابن حجر (٢١٠٠).\n(١) صالح بن أبي مريم الضبعي البصري، وثقه ابن معين والنسائي، وأغرب ابن عبد البر فقال: لا يحتج به.\n(٢) [٢٩١٤] الحكم على الإسناد:\nضعيف لانقطاعه فصالح أبو الخليل لم يرو عن الرسول - ﷺ -، وزياد بن مسلم فيه لين.\nالتخريج:\nأخرجه ابن مردويه وابن المنذر عن ابن عباس - ﵄كما في \"الدر المنثور\" للسيوطي ٦/ ١٧٣، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٢٤، وأخرجه ابن أبي شيبة في \"مصنفه\" ٧/ ١٠٣ عن وكيع بمثله، وعبد بن حميد عن صالح أبي الخليل كما في \"الدر المنثور\" للسيوطي ٦/ ١٧٣.\n(٣) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٤) القطيعي، ثقة.\n(٥) لم أجده.","vol":"25","page":185},{"text":"محمَّد بن محبوب بن حسَّان البصري (١)، قال: حدثنا عبد الوارث بن سعيد (٢) قال: حدثنا أيوب (٣)، عن عكرمة (٤) عن ابن عباس - ﵄ - قال: قرأ رسول الله - ﷺ - سُورَة والنجم، فسجد فيها فسجد معه جميع المسلمين والمشركين والجن والإنس (٥).\nوقال ابن مسعود - ﵁ -: قرأ النبي - ﷺ - سُورَة والنجم، فسجد فسجد معه جميع المسلمين والمشركين، إلا شيخًا من قريش (٦) فإنه رفع كَفًا من حصباء فسجد عليه، وقال: يكفيني هذا. قال ابن مسعود - ﵁ -: فلقد رأيته بعدُ قُتل كافرًا (٧).\n_________\n(١) محمَّد بن محبوب البناني، أبو عبد الله البصري، قال ابن معين: كيس صادق كثير الحديث، وذكره ابن حبان في \"الثقات\"، وقال الحافظ: ثقة، مات سنة (٢٢٣ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٠٢، \"الثقات\" لابن حبان ٩/ ٨٠، \"تهذيب الكمال\" للمزي ٢٦/ ٣٧٠، \"تقريب التهذيب\" لابن حجر (٦٢٦٧).\n(٢) أبو عبيدة التنوري، البصري، ثقة ثبت.\n(٣) أيوب بن أبي تيمية، ثقة، ثبت، حجة.\n(٤) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٥) [٢٩١٥] الحكم على الإسناد:\nرجاله ثقات ما عدا ابن ماهان، لم أجده.\nالتخريج:\nأخرجه البخاري في كتاب التفسير: سورة النجم (٤٨٦٢)، من طريق أبي معمر عن عبد الوارث بنحوه.\n(٦) هو أمية بن خلف.\n(٧) أخرجه البخاري في كتاب التفسير سورة والنجم (٤٨٦٣) من طريق أبي إسحاق =","vol":"25","page":186},{"text":"[٢٩١٦] وأخبرنا أحمد بن محمَّد بن يوسف (١)، قال: أخبرنا مكي بن عبدان (٢)، قال: حدثنا محمَّد بن يحيى (٣)، قال: وفيما قرأت على عبد الله بن نافع (٤)، قال: وحدثني مطرِّف بن عبد الله (٥)، عن مالك (٦)، عن ابن شهاب (٧)، عن عبد الرحمن الأعرج (٨)، عن أبي هريرة - ﵁ - أنَّ عمر بن الخطاب - ﵁ - قرأ لهم: ﴿وَالنَّجْمِ إِذَا هَوَى (١)﴾ فسجد فيها (٩).\n[٢٩١٧] وأخبرني ابن فنجويه (١٠)، قال: حدثنا ابن حمدان (١١)،\n_________\n= عن الأسود عن عبد الله - ﵁ - بنحوه ومسلم في كتاب المساجد، باب سجود التلاوة برقم: (٥٧٦) من طريق أبي إسحاق عن الأسود عن عبد الله - ﵁ - بنحوه.\n(١) أبو الحسن الجرجاني، لم يذكر بجرح أو تعديل.\n(٢) أبو حاتم التميمي النيسابوري، المحدث الثقة المتقين.\n(٣) الذهلي النيسابوري ثقة حافظ جليل.\n(٤) أبو محمَّد المدني، ثقة صحيح الكتاب في حفظه لين.\n(٥) ابن مطرف اليساري، أبو مصعب المدني، ثقة لم يصب ابن عدي في تضعيفه.\n(٦) مالك بن أنس، رأس المتقنين وكبير المتثبتين.\n(٧) محمَّد بن مسلم بن شهاب الزهريّ، فقيه حافظ، متفق على جلالته وإتقانه.\n(٨) عبد الرحمن بن هرمز الأعرج، أبو داود المدني، ثقة ثبت عالم.\n(٩) [٢٩١٦] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الإِمام مالك في كتاب القرآن، باب ما جاء في سجود القرآن ١/ ٢٠٦.\n(١٠) ثقة، صدوق كثير الرواية للمناكير.\n(١١) أحمد بن جعفر القطيعي، ثقة.","vol":"25","page":187},{"text":"قال: حدثنا ابن ماهان (١)، قال: حدثنا عبد الله بن مسلمة (٢)، عن ابن أبي ذئب (٣)، عن يزيد بن عبد الله بن قُسيط (٤)، عن عطاء بن يسار (٥)، عن زيد بن ثابت (٦) - ﵁ -، أنه قرأ عند النبي - ﷺ - سُورَة والنجم فلم يسجد فيها (٧).\n(وقال أبي بن كعب - ﵁ -: كان آخر فعل النبي - ﷺ - أنه ترك السجود في المفصَّل (٨» (٩).\n_________\n(١) يوسف بن عبد الله، لم أجده.\n(٢) القعنبي، أبو عبد الرحمن البصري، ثقة عابد.\n(٣) محمَّد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب، ثقة فقيه فاضل.\n(٤) أبو عبد الله المدني الأعرج، ثقة.\n(٥) أبو محمَّد المدني.\n(٦) الصحابي المشهور.\n(٧) [٢٩١٧] الحكم على الإسناد:\nفي إسناده ابن ماهان؛ لم أجده.\nالتخريج:\nأخرجه البخاري في كتاب سجود القرآن، باب من قرأ السجدة ولم يسجد (١٠٧٣)، من طريق آدم بن أبي إياس، عن ابن أبي ذئب بنحوه، ومسلم في كتاب المساجد، باب سجود التلاوة (٥٧٧)، من طريق يزيد بن خصيف عن ابن قسيط بنحوه.\n(٨) ما بين القوسين ساقط من (ح).\n(٩) أخرجه أبو داود في كتاب سجود القرآن، باب من لم ير السجود في المفصل (١٤٠٣) عن ابن عباس - ﵄ - مرفوعًا، وابن ماجه في كتاب إقامة الصلاة، باب عدد سجود القرآن (١٠٥٥).","vol":"25","page":188},{"text":"<span data-type=\"title\" id=toc-5260>٥٤ - سُورَة القَمَرِ</span>","vol":"25","page":189},{"text":"سورة القمر\nمكية (١)، وهي ألف وأربعمائة وثلاثة وعشرون حرفًا، وثلاثمائة واثنتان وأربعون كلمة، وخمس وخمسون آية (٢).\n[٢٩١٨] أخبرني أبو الحسن محمَّد بن القاسم الفقيه (٣)، قال: حدثنا أبو عبد الله محمَّد بن يزيد العدل (٤)، قال: حدثنا أبو يحيى البزاز (٥)، قال: حدثنا محمَّد بن منصور (٦)، قال: حدثنا محمَّد بن عمران بن عبد الرحمن بن أبي ليلى (٧)، قال: حدثني أبي (٨)، عن مخلد بن عبد الواحد (٩)، عن الحجاج بن عبد الله (١٠)،\n_________\n(١) \"فضائل القرآن\" لابن الضريس (ص ٣٣)، \"الدلائل\" ٧/ ١٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٥، \"الناسخ والمنسوخ\" للنحاس ٣/ ٢٠، \"منار الهدى\" للأشموني (ص ٢٧٠).\n(٢) ينظر: \"البيان\" للداني (ص ٢٣٦)، \"لباب التأويل\" للخازن ٦/ ٢٢٦، \"القول الوجيز\" للمخللاتي (ص ٣٠٣)، \"منار الهدى\" للأشموني (ص ٢٧٠).\n(٣) أبو الحسن الماوردي، لم يذكر بجرح أو تعديل.\n(٤) أبو عبد الله النيسابوري، لم يذكر بجرح أو تعديل.\n(٥) لم أجده.\n(٦) لم يتبين لي من هو.\n(٧) أبو عبد الرحمن، الكوفي، صدوق.\n(٨) عمران بن محمَّد بن عبد الرحمن بن أبي ليلى، مقبول.\n(٩) أبو الهذيل البصري، له مناكير.\n(١٠) لم أجده.","vol":"25","page":191},{"text":"عن (١) أبي الخليل (٢)، وعن علي بن زيد (٣)، وعطاء بن أبي ميمونة (٤)، عن زرِّ بن حُبيش (٥)، عن أبي بن كعب (٦) - ﵁ - قال رسول الله - ﷺ -: \"من قرأ سورة: ﴿اقْتَرَبَتِ السَّاعَةُ﴾ في كل عشاء (٧) بعثه الله ووجهه مسفر على وجوه الخلائق يوم القيامة\" (٨).\n_________\n(١) في (ت): بن، والمثبت من (ح).\n(٢) بزيع بن حسان، أحاديثه مناكير كلها لا يتابعه عليها أحد.\n(٣) ابن جدعان، ضعيف.\n(٤) أبو معاذ، البصري، ثقة رمي بالقدر.\n(٥) أبو مريم، ثقة جليل مخضرم.\n(٦) صحابي مشهور.\n(٧) في (ح): (في كل غد بعث يوم القيامة ووجهه على صورة القمر ليلة البدر، ومن قرأها في كل ليلة كان أفضل وجاء يوم القيامة ووجهه مسفر).\n(٨) [٢٩١٨] الحكم على الإسناد.\nضعيف؛ فيه من لم أجده ومن لم يذكر بجرح أو تعديل، ومخلد ضعيف، وفيه ابن زيد وأبو الخليل إلا أن عطاء تابعهما.\nالتخريج:\nأخرجه ابن مردويه بإسناده إلى أبي بن كعب، \"الكافي الشاف\" ٤/ ٤٤٢، وأخرجه الواحدي من طريق سلام بن سليم عن هارون بن كثير \"الوسيط\" ٤/ ٢٠٦، والزمخشري بدون إسناد \"الكشاف\" ٤/ ٤٤٢، والحديث تقدم تخريجه مرارًا.","vol":"25","page":192},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5261>١ </span>- قوله ﷿: ﴿اقْتَرَبَتِ السَّاعَةُ﴾ أي: دَنَت القيامةُ (١) (٢).\n﴿وَانْشَقَّ الْقَمَرُ﴾ قيل: معناه ينشق القمر يومَ القيامة (٣) (٤).\nقال ابن كيسان: في الآية تقديم وتأخير، مجازها: انشق القمر،\n_________\n(١) وقع في أعلى اللوحة (أ) ما نصه: \"اقتربت\" معناه قربت إلَّا أنه أبلغ كما أن اقتدر أبلغ من قدر، والساعة: القيامة، وأمرها مجهول التحديد لم يعلم، إلَّا أنها قريبٌ دون تحديد، وقال النبي - ﷺ -: \"بُعثتُ أنا والساعة كهاتين\" وأشار بالسبابة والوسطى. وقال أنس: خطب رسول الله - ﷺ - وقد كادت الشمس تغيب، وقال: \"ما بقي من الدنيا فيما مضى إلَّا كمثل ما بقي من هذا اليوم فيما مضى\"، وقال - ﷺ -: \"إني لأرجو أن يؤخر الله أمتي نصف يوم\" وهذا منه على جهة الرَّجاء، والظن لم يجزم به خبرا فآتاه الله فيه على أمله وأخَر أمته أكثر من رجائه، وكل ما يروى في عمر الدنيا من التحديد فضعيف واهنٌ. . ابن عطية المغربي: ٥/ ٢١١.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٨٤، \"النكت والعيون\" للماوردي ٥/ ٤٠٨، \"معالم التنزيل\" للبغوي ٧/ ٤٢٥، \"زاد المسير\" لابن الجوزي ٨/ ٨٨، \"لباب التأويل\" للخازن ٦/ ٢٢٦.\n(٣) ساقطة من (ح).\n(٤) وقد أبطل هذا القول جماعة من المفسرين، فقد أورده الزجاج وقال: قال أبو إسحاق: وزعم قوم عدلوا عن القصد وما عليه أهل العلم أنَّ تأويله أنَّ القمر ينشق يوم القيامة، والأمر بين في اللفظ وإجماع أهل العلم لأنَّ قوله: ﴿وَإِنْ يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ (٢)﴾ فكيف يكون هذا في القيامة، \"معاني القرآن للزجاج ٥/ ٨١. ونسبه الماوردي للحسن، \"النكت والعيون\" ٥/ ٤٠٩، وقد أبطله القرطبي ونسب هذا القول للقشيري، \"الجامع لأحكام القرآن\" ١٧/ ١٢٦، وقال ابن الجوزي أنَّ قومًا شذوا فقالوا: سينشق يوم القيامة ثم قال: وهذا القول الشاذ لا يقاوم الإجماع. \"زاد المسير\" لابن الجوزي ٨/ ٨٨.","vol":"25","page":193},{"text":"واقتربت الساعة (١) يدل عليه قراءة حذيفة - ﵁ -: (اقتربت الساعة وقد انشق القمر) (٢) وروى عثمان بن عطاء (٣)، عن أبيه أنَّ معناه: وسينشق القمر (٤)، والعُلماء على خلافه، والأخبارُ الصحاح ناطقةٌ بأنَّ هذِه الآية قد مضت، وأنه قد انشق على عهد النبي - ﷺ - (٥).\n[٢٩١٩] أخبرنا عبد الله بن حامد بن محمَّد الوزان (٦) (٧)، قال: أخبرنا مكي بن عبدان (٨)، قال: حدثنا أبو الأزهر (٩)، قال: حدثنا روح (١٠)، عن شعبة (١١)، قال: سمعت سليمان (١٢)، قال: سمعت إبراهيم (١٣)، يحدِّثُ عن أبي معمر (١٤)، عن عبد الله (١٥) - ﵁ - قال:\n_________\n(١) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٨٨، \"لباب التأويل\" للخازن ٦/ ٢٢٦.\n(٢) ينظر: \"الكشاف\" للزمخشري ٤/ ٤٣١، \"الجامع لأحكام القرآن\" ١٧/ ١٢٥.\n(٣) عثمان بن عطاء بن أبي مسلم الخراساني، أبو مسعود المقدسي، ضعيف.\n(٤) ينظر: \"الوسيط\" للواحدي ٤/ ٢٠٧، \"زاد المسير\" لابن الجوزي ٨/ ٨٨.\n(٥) ساقطة من (ح).\n(٦) من (ح) وفي غيرها: الرازي.\n(٧) أبو محمَّد الماهاني الأصبهاني، لم يذكر بجرح أو تعديل.\n(٨) أبو حاتم التميمي، المحدث الثقة المتقن.\n(٩) أبو الأزهر العبدي النيسابوري، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(١٠) ابن عبادة بن العلاء بن حسان القيسي، ثقة فاضل له تصانيف.\n(١١) ابن الحجاج، ثقة حافظ متقن.\n(١٢) ابن مهران الأعمش، ثقة حافظ يدلس.\n(١٣) ابن يزيد النخعي، ثقة إلا أنه يرسل كثيرًا.\n(١٤) عبد الله بن سخبرة الأزدي، الكوفي، ثقة.\n(١٥) ابن مسعود، صحابي مشهور.","vol":"25","page":194},{"text":"إنَّ القمر انشق على عهد رسول الله - ﷺ - فرقتين، فكانت إحداهما فوق الجبل، والأخرى أسفل من الجبل، فقال رسول الله - ﷺ -: \"اللهم اشهد\" (١).\nوقال أيضًا: \"اشهدوا\" (٢).\n[٢٩٢٠] وأخبرنا عبد الله بن حامد (٣): قال: أخبرنا عمر بن الحسن بن علي بن مالك القاضي (٤)، قال: حدثنا أحمد بن الحسن ابن سعيد (٥)، قال: حدثنا أبي (٦)، قال: حدثنا حصيْن (٧)، عن الأعمش (٨)، وعبيدة الضبي (٩)، عن إبراهيم (١٠)، عن علقمة (١١)،\n_________\n(١) [٢٩١٩] الحكم على الإسناد:\nرجاله ثقات، ما عدا شيخ المصنف لم يذكر بجرح أو تعديل، وابن الأزهر صدوق.\nالتخريج:\nأخرجه البخاري (٤٨٦٤) في كتاب التفسير، سورة: ﴿اقْتَرَبَتِ السَّاعَةُ﴾ من طريق شعبة وسفيان، عن سليمان، بنحوه، وأخرجه مسلم (٢٨٠٠) في كتاب صفات المنافقين، باب انشقاق القمر رقم (٢٨٠٠)، من طريق ابن مسهر عن الأعمش بنحوه.\n(٢) في (ت): اشهدوا. والمثبت من (ح).\n(٣) الأصبهاني، لم يذكر بجرح أو تعديل.\n(٤) ضعيف صاحب بلايا.\n(٥) لم أجده.\n(٦) الحسن بن سعيد الخرّاز، لم أجده.\n(٧) ابن مخارق، متهم بالكذب.\n(٨) سليمان بن مهران ثقة حافظ يدلس.\n(٩) عبيدة بن مُعتِّب الضبي، أبو عبد الرحيم الكوفي، ضعيف واختلط بأخرة.\n(١٠) ابن يزيد النخعي، ثقة يرسل كثيرًا.\n(١١) ابن قيس بن عبد الله النخعي الكوفي، ثقة ثبت.","vol":"25","page":195},{"text":"عن عبد الله (١) - ﵁ - قال: انشق القمر على عهد رسول الله - ﷺ - حتى رأيت فلقتين (٢).\n[٢٩٢١] وأخبرنا عبد الله (بن حامد الوزان) (٣)، قال: أخبرنا مكي (٤)، قال: حدثنا أبو الأزهر (٥)، قال: حدثنا روح (٦)، عن شعبة (٧)، عن سليمان (٨)، عن مجاهد (٩) عن ابن عمرو. - ﵄ - (١٠)، نحو حديث ابن مسعود - ﵁ -.\n[٢٩٢٢] وأخبرنا عبد الله (١١) قال: أخبرنا محمَّد بن جعفر بن يزيد\n_________\n(١) ابن مسعود، الصحابي المشهور.\n(٢) [٢٩٢٠] الحكم على الإسناد:\nموضوع: فيه حصين متهم بالكذب، وعمر بن الحسن وعبيدة ضعيفان، وفيه من لم أجده، لكن صح من طريق آخر عن ابن مسعود بنحوه في الصحيحين كما تقدم.\n(٣) من (ح)، ولم يذكر بجرح أو تعديل.\n(٤) ابن عبدان، المحدث الثقة المتقن.\n(٥) أحمد بن الأزهر، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٦) ابن عبادة، ثقة فاضل له تصانيف.\n(٧) ابن الحجاج، ثقة حافظ متقن.\n(٨) ابن مهران الأعمش، ثقة حافظ يدلس.\n(٩) ابن جبر، ثقة، إمام في التفسير وفي العلم.\n(١٠) [٢٩٢١] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف لم يذكر بجرح أو تعديل، وابن الأزهر صدوق.\nالتخريج:\nأخرجه مسلم (٢٨٠١) في كتاب: صفة القيامة والجنة والنار، باب: انشقاق القمر، من طريق شعبة به.\n(١١) ابن حامد الوزان، لم يذكر بجرح أو تعديل.","vol":"25","page":196},{"text":"الصيرفي (١)، قال: حدثنا علي بن حرب (٢) قال: حدثنا ابن فضيل (٣)، قال: حدثنا حصين (٤)، عن محمَّد بن جبير بن مطعم (٥)، عن أبيه (٦) قال: انشق القمر ونحن مع النبي - ﷺ - بمكة (٧).\n[٢٩٢٣] وأخبرنا عبد الله (٨)، قال: أخبرنا عمر بن الحسن الشيباني (٩)، قال: حدثنا أحمد بن الحسن (١٠)، قال: حدثنا أبي (١١)، قال: حدثنا حُصين (١٢)، عن سعد (١٣)،\n_________\n(١) أبو بكر المطيري، ثقة مأمون.\n(٢) ابن محمَّد بن علي الطائي، صدوق فاضل.\n(٣) محمَّد بن فضيل بن غزوان، صدوق عارف رمي بالتشيع.\n(٤) ابن عبد الرحمن السلمي، أبو الهذيل الكوفي، ثقة تغير حفظه في الآخر.\n(٥) ثقة.\n(٦) صحابي مشهور.\n(٧) [٢٩٢٢] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وعلي بن حرب ومحمد بن فضيل، صدوقان.\nالتخريج:\nأخرجه الترمذي (٣٢٨٩) في كتاب: تفسير القرآن، باب: ومن سورة القمر، من طريق محمَّد بن كثير عن سليمان بن كثير عن حصين به بنحوه، فيرتقي للصحيح لغيره.\n(٨) في (ح): عبيد بن حامد. وهو الوزان، لم يذكر بجرح أو تعديل.\n(٩) ضعيف صاحب بلايا.\n(١٠) لم أجده.\n(١١) الحسن بن سعيد، لم أجده.\n(١٢) ابن مخارق، متهم بالكذب.\n(١٣) ابن طريف الإسكافي، متروك.","vol":"25","page":197},{"text":"عن عكرمة (١)، عن ابن عباس - ﵄ -.\n[٢٩٢٤] والحكم (٢)، عن مجاهد (٣)، عن ابن عباس.\n[٢٩٢٥] ومِقسم (٤)، عن ابن عباس - ﵄ - قال: انشق القمر على عهد رسول الله - ﷺ - باثنين، شطره على السويداء وشطره على الخندمة، (فقال ابن عباس - ﵄ -: قال المشركون لنبي الله - ﷺ -: إن كنت صادقًا فشق القمر فرقتين. فقال: \"أرأيتم إن فعلت ذلك لكم أتؤمنون؟ \" قالوا: نعم. وكانت ليلة، فسأل النبيُّ - ﷺ - ربَّه، فأمسى القمر فرقتين، نصف على أبي قبيس ونصف على قُعيقعان (٥» (٦).\n[٢٩٢٦] وأخبرني عقيل بن محمَّد (٧) أنَّ أبا الفرج القاضي (٨)\n_________\n(١) مولى ابن عباس ثقة ثبت عالم بالتفسير.\n(٢) ابن عتيبة الكندي، ثقة ثبت فقيه إلَّا أنه ربما دلس.\n(٣) ابن جبر ثقة إمام في التفسير وفي العلم.\n(٤) ابن بُجْرة، ويقال: نجدة، صدوق وكان يرسل.\n(٥) [٢٩٢٣: ٢٩٢٥] الحكم على الإسناد:\nرواه المصنف من ثلاثة طرق، فيها عمر بن الحسن ضعيف، وفي الطريق الأول حصين متهم بالكذب، وشيخه سعد متروك.\nالتخريج:\nأخرج بنحوه عبد بن حميد: (١٠٥)، والحاكم وصححه ٢/ ٥١٢، والبيهقي في \"الدلائل\" ٢/ ٢٦٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ١٧٦ لابن مردويه، كلهم من طريق ابن أبي نجيح، عن مجاهد، عن أبي معمر، عن ابن مسعود - ﵁ -.\n(٦) ساقط من (ح).\n(٧) ابن أحمد الجرجاني، لم أجده.\n(٨) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.","vol":"25","page":198},{"text":"حدَّثهم عن محمَّد بن جرير (١)، قال: حدثني محمَّد بن عبد الله بن بزيع (٢)، قال: حدثنا بشر بن المفضل (٣)، قال: حدثنا سعيد بن أبي عرُوبة (٤)، عن قتادة (٥)، عن أنس بن مالك - ﵁ -: أنَّ أهل مكة سألوا رسول الله - ﷺ - أن يُريهم آيةً، فأراهم القمر شقتين حتى رأوا حراء بينهما (٦).\n[٢٩٢٧] وبه عن محمَّد بن جرير (٧)، قال: حدثنا علي بن سهل (٨)، قال: حدثنا حجاج بن محمَّد (٩)، عن شعبة (١٠)، عن قتادة (١١)، عن أنس - ﵁ - قال: انشق القمر على عهد رسول الله - ﷺ -\n_________\n(١) أبو جعفر الطبري، الإِمام العلم المجتهد، عالم العصر، صاحب التصانيف.\n(٢) أبو عبد الله البصري، ثقة.\n(٣) ابن لاحق الرقاشي، أبو إسماعيل البصري، ثقة ثبت عابد.\n(٤) سعيد بن أبي عروبة، ثقة حافظ، له تصانيف، من أثبت الناس في قتادة.\n(٥) ابن دعامة ثقة ثبت.\n(٦) [٢٩٢٦] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف، لم أجده.\nالتخريج:\nأخرجه البخاري (٣٨٦٨) في كتاب: مناقب الأنصار، باب: انشقاق القمر، من طريق عبد الله بن عبد الوهاب عن بشر بمثله.\n(٧) أبو جعفر الطبري، الإِمام العلم المجتهد.\n(٨) ابن قادم الرملي، صدوق.\n(٩) المصيصي الأعور، ثقة ثبت، لكنه اختلط في آخر عمره لما قدم بغداد قبل موته.\n(١٠) ابن الحجاج ثقة حافظ متقن.\n(١١) ابن دعامة ثقة ثبت.","vol":"25","page":199},{"text":"مرتين (١).\n[٢٩٢٨] وبه عن محمَّد بن جرير (٢)، قال: حدثني يعقوب (٣)، قال: حدثنا ابن عُلية (٤)، قال: حدثنا عطاء بن السائِب (٥)، عن أبي عبد الرحمن السلمي (٦)، قال: نزلنا المدائن، فكنا منها على فرسخ، فجاءت الجمعة فحضر أبي (٧)، وحضرت معه، فخطبنا حذيفة (٨) - ﵁ - فقال: ألا إِنَّ الله تعالى يقول: ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (١)﴾ ألا وإنَّ الساعة قد اقتربت، ألا هانَّ القمر قد انشق، ألاَّ وإنَّ الدنيا قَد آذنت بفراق، ألا وإِنَّ اليوم المِضْمار، وغدًا السباق، فقلتُ لأبي: أيستبق الناس غَدًا؟ قال: يا بنيَّ إنك لجاهل، إنما هو السباق بالأعمال. ثم جاءت الجمعة الأخرى،\n_________\n(١) [٢٩٢٧] الحكم على الإسناد:\nرجاله ثقات، ما عدا شيخ المصنف لم أجده، وعلي بن سهل، صدوق.\nالتخريج:\nأخرجه الإِمام أحمد في \"مسنده\" ٣/ ٢٧٥ (١٣٩١٨)، من طريق محمَّد بن جعفر عن حجاج بنحوه؛ ويرتقي للصحيح لغيره.\n(٢) الطبري، الإِمام العلم المجتهد.\n(٣) ابن إبراهيم أبو يوسف الدورقي، ثقة، وكان من الحفاظ.\n(٤) إسماعيل بن إبراهيم بن مِقْسم الأسدي، ثقة حافظ.\n(٥) صدوق اختلط.\n(٦) عبد الله بن حبيب بن رُبيعة، المقرئ، ثقة ثبت.\n(٧) حبيب بن رُبَيعة السلمي، والد أبي عبد الرحمن له صحبة.\nانظر: \"تاريخ بغداد\" ١/ ٢٠٢، \"الإصابة\" ٢/ ١٩.\n(٨) صحابي مشهور.","vol":"25","page":200},{"text":"فحضرنا، فخطب حذيفة - ﵁ - فقال: ألا إنَّ الله يقول: ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (١)﴾، ألا وإنَّ الساعة قد اقتربت، ألا وإنَّ القمر قد انشق، ألا وإنَّ الدنيا قد آذنت بفراق، ألا وإنَّ اليوم المضمار، وغدا السباق، ألا وإنَّ الغاية إلى الجنة أو النار، والسابق مَن سبق إلى الجنة (١).\n[٢٩٢٩] وبه عن ابن جرير (٢)، قال: حدثنا الحسين بن أبي يحيى المقدسي (٣)، قال: حدثنا يحيى بن حماد (٤)، قال: حدثنا أبو عوانة (٥)، عن المغيرة (٦)،\n_________\n(١) [٢٩٢٨] الحكم على الإسناد:\nضعيف؛ فيه عطاء بن السائب صدوق اختلط.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٨٦.\n(٢) الطبري، الإِمام العلم المجتهد.\n(٣) في \"معالم التنزيل\" للبغوي: الحسن بن يحيى المقدسي، وقد ورد في \"جامع البيان\" للطبري باسم الحسن بن أبي يحيى المقدسي، والحسن بن يحيى المقدسي في أكثر من موضع. وفي \"لسان الميزان\" لابن حجر ٢/ ٢٥٩ قال: الحسن بن يحيى المكتب الأطروشي المقدسي الاسم، قال مسلمة بن القاسم: متروك.\n(٤) يحيى بن حماد بن أبي زياد الشيباني مولاهم، البصري، ختن أبي عوانة، ثقة، عابد.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٣٧، \"الثقات\" لابن حبان ٩/ ٢٥٧، \"تهذيب الكمال\" للمزي ٣١/ ٢٧٦، \"تقريب التهذيب\" لابن حجر (٧٥٣٥).\n(٥) وضَّاح بن عبد الله اليشكري، ثقة ثبت.\n(٦) ابن مِقْسم، الضبي، أبو هشام الكوفي، ثقة متقن إلا أنه كان يدلس.","vol":"25","page":201},{"text":"عن أبي الضحى (١)، عن مسروق <span data-type=\"title\" id=toc-5262>(٢)</span>، عن عبد الله (٣) - ﵁ - قال: انشق القمر على عهد رسول الله - ﷺ - فقالت قريش: هذا سحر ابن أبي كبشة سَحركم فسلوا السُّفَّار. فسألوهم، فقالوا: نعم، قد رأيناه انشق. فأنزل الله ﷿: ﴿اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ (١)﴾ (٤).\n\n٢ - ﴿وَإِنْ يَرَوْا آيَةً يُعْرِضُوا﴾\nأي: إن يروا آيةً تدلُّ على صدق محمدٍ أعرضوا عن الإيمان (٥) (٦).\n_________\n(١) مسلم بن صبيح الهمداني، الكوفي العطار، ثقة.\n(٢) ابن الأجدع، ثقة.\n(٣) ابن مسعود، صحابي مشهور.\n(٤) [٢٩٢٩] الحكم على الإسناد:\nشيخ المصنف لم أجده، وفيه ابن أبي يحيى المقدسي.\nالتخريج:\nأخرجه أبو داود الطيالسي في \"مسنده\" من طريق أبي داود عن أبي عوانة بنحوه، برقم (٢٩٥): ١/ ٣٨، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٨٥، وأورده البغوي \"معالم التنزيل\" ٧/ ٤٢٦، \"زاد المسير\" لابن الجوزي ٨/ ٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ١٧٦ لابن المنذر وابن مردويه، وأخرجه أبو نعيم في \"الدلائل\" ١/ ٩٦ من طريق سهل ابن بكار عن أبي عوانة به بنحوه، والبيهقي في \"الدلائل\" من طريق أبي داود به بنحوه: ٦/ ٢٦٦.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٨٨، \"زاد المسير\" لابن الجوزي ٨/ ٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٧، \"مدارك التنزيل\" للنسفي ٤/ ٢١٠، \"لباب التأويل\" للخازن ٦/ ٢٢٧.\n(٦) ساقطة من (ح).","vol":"25","page":202},{"text":"﴿وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ﴾ ذاهب سوف يذهب ويبطل، من قولهم: مر الشيء واستمر إذا ذهب، ونظير ذلك قرَّ واستقرَّ، هذا قول مجاهد، وقتادة، والفرَّاء، والكسائي (١).\nوقال أبو العالية والضحاك: محكم شديد قوي، وهو من المرة وهي القوة (٢).\nوقيل: معناه: مرَّ بين المرارة من قولك: مرَّ الشيء واستمرَّ (٣) (٤) وروى شيبان، عن قتادة: غالب وهو من قولهم: مرَّ الحبل إذا صلُب واشتدَّ وقوي، وأمررتُه إذا أحكمت قتله (٥).\nوقال الربيع: نافذ (٦).\n_________\n(١) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٤، ونسبه الطبري إلى مجاهد وقتادة \"جامع البيان\" ٢٧/ ٨٨، نسبه البغوي لمجاهد وقتادة \"معالم التنزيل\" ٧/ ٤٢٦، وابن الجوزي أورده عنهم جميعًا \"زاد المسير\" ٨/ ٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٧، \"لباب التأويل\" للخازن ٦/ ٢٢٧، \"البحر المحيط\" لأبي حيان ٨/ ١٧١.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٢٦، \"زاد المسير\" لابن الجوزي ٨/ ٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٧، \"مدارك التنزيل\" للنسفي ٤/ ٢٠١، \"لباب التأويل\" للخازن ٦/ ٢٢٧.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٧، \"البحر المحيط\" لأبي حيان ٨/ ١٧١.\n(٤) القول ساقط من (ح).\n(٥) ينظر: \"جامع البيان\" للطبري ٨٨/ ٢٧ ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٧.\n(٦) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٧.","vol":"25","page":203},{"text":"وقال يمانٍ: ماض (١).\nوقال أبو عبيدة: باطل (٢).\nوقيل: يشبه بعضه بعضًا <span data-type=\"title\" id=toc-5263>(٣)</span>.\n\n٣ - ﴿وَكَذَّبُوا﴾ نبينا (٤).\n﴿وَاتَّبَعُوا أَهْوَاءَهُمْ﴾ ضلالاتهم واختياراتهم (٥).\n﴿وَكُلُّ أَمْرٍ مُسْتَقِرٌّ﴾ يقول: وكل أمر من خير أو شر مستتر قراره ومتناهٍ نهايته، فالخير مستقر بأهله في الجنة، والشر مستقر بأهله في النار (٦).\nوقال قتادة: مستقر بأهل الخير الخير، وبأهل الشر الشر (٧).\nوقال مقاتل: لكل حديث منتهى (٨).\n_________\n(١) ينظر: \"الجامع لأحكام القرآن\" ١٧/ ١٢٧، \"البحر المحيط\" لأبي حيان ٨/ ١٧١.\n(٢) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٧.\n(٣) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٤، \"النكت والعيون\" للماوردي ٥/ ٤١٠، \"الجامع لأحكام القرآن\" ١٧/ ١٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٢.\n(٤) ساقطة من (ح).\n(٥) ساقط من (ح).\n(٦) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٨، \"لباب التأويل\" للخازن ٦/ ٢٢٧.\n(٧) ينظر: \"جامع البيان\" للطبري ٢٧/ ٨٨، \"النكت والعيون\" للماوردي ٥/ ٤١٠، \"الوسيط\" للواحدي ٤/ ٢٠٧، \"معالم التنزيل\" للبغوي ٧/ ٤٢٦، \"زاد المسير\" لابن الجوزي ٨/ ٨٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٢.\n(٨) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٢٦، \"زاد المسير\" لابن الجوزي ٨/ ٨٩، الخازن ولم ينسبه \"لباب التأويل\" ٦/ ٢٢٧، \"البحر المحيط\" لأبي حيان ٨/ ١٧٢.","vol":"25","page":204},{"text":"وقيل: كل أمر من خير أو شر مستقر، أي: له منتهى وحقيقة (١) (٢) وقيل: لكل أمر حقيقة (٣).\nوقال الحسين بن الفضل: ليستقرن بهم قرار تكذيبهم وقرار تصديق المؤمنين حتى يعرفوا حقيقته في الثواب والعقاب (٤).\nوقال السدي: واقع (٥) (٦).\nوقيل: مجازه كل ما قدَّر كائن واقع لا محالة (٧).\nوقيل: كل أمر من أموري التي أمضيتها في خلقي مستقِر قراره لا يزول (٨).\n_________\n(١) لم أجده، وهو جمع بين القول الذي قبله والذي بعده.\n(٢) ساقط من (ح).\n(٣) أورده الواحدي ونسبه للكلبي بلفظ: لكل أمر حقيقة ما كان منه في الدنيا فسيظهر وما كان منه في الآخرة فسيعرف \"الوسيط\" ٤/ ٢٠٧، البغوي ونسبه للكلبي \"معالم التنزيل\" ٧/ ٤٢٦، وينظر: الخازن ولم ينسبه \"لباب التأويل\" ٦/ ٢٢٧، أبو حيان ونسبه للكلبي \"البحر المحيط\" ٨/ ١٧٢.\n(٤) أورده الفراء ولم ينسبه \"معاني القرآن\" ٣/ ١٠٤، وينظر: \"الوسيط\" للواحدي ٤/ ٢٠٧، ونسبه ابن الجوزي للفراء \"زاد المسير\" ٨/ ٨٩، الخازن ولم ينسبه \"لباب التأويل\" ٦/ ٢٢٧.\n(٥) أورده الماوردي في \"النكت والعيون\" ٥/ ٤١٠ عن السدي بلفظ: إنَّ لكل شيء غاية ونهاية في وقوعه وحلوله.\n(٦) ساقط من (ح).\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٢٦، \"لباب التأويل\" للخازن ٦/ ٢٢٧.\n(٨) ينظر: الخازن بلفظ قريب \"لباب التأويل\" ٦/ ٢٢٧، \"البحر المحيط\" لأبي حيان ٨/ ١٧٢.","vol":"25","page":205},{"text":"وحكى أبو حاتم عن شيبة: (مستقر)، بفتح القاف (١).\nوقد روي أيضًا عن نافع، عن الأعرج: أي قرِّر وقُدر.\nوذكر الفضل بن شيبان، عن أبي جعفر أنه قرأ: ﴿مُسْتَقِرٌّ﴾ بكسر القاف والراء ولا وجه له (٢).\nقال مقاتل: انشق القمر ثم التأم بعد ذلك (٣).\n\n<span data-type=\"title\" id=toc-5264>٤ </span>- قوله ﷿: ﴿وَلَقَدْ جَاءَهُمْ﴾ يعني: أهل مكة (٤).\n﴿مِنَ الْأَنْبَاءِ﴾ أي: أخبار القرون الماضية، وكيف أُهلكوا بالتكذيب (٥) (٦).\n﴿مَا فِيهِ مُزْدَجَرٌ﴾ متناهٍ، قاله مجاهد (٧). وقال سفيان: منتهى (٨)، وهو مفتعَل من الزجر، وأصله مزتجر، فقلبت التاءُ دالًا؛ لأنَّ التاء\n_________\n(١) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٢.\n(٢) ينظر: \"النشر\" لابن الجزري ٢/ ٣٨٠، \"البحر المحيط\" لأبي حيان ٨/ ١٧٢، \"إتحاف البشر\" ٢/ ٥٠٥.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٢٦.\n(٤) \"الوسيط\" للواحدي ٤/ ٢٠٨، \"معالم التنزيل\" للبغوي ٧/ ٤٢٧.\n(٥) الماوردي ونسبه للضحاك \"النكت والعيون\" ٥/ ٤١٠، \"الوسيط\" للواحدي ٤/ ٢٠٨، \"معالم التنزيل\" للبغوي ٧/ ٤٢٧، \"زاد المسير\" لابن الجوزي ٨/ ٨٩.\n(٦) ساقط من (ح).\n(٧) أورده الطبري عن مجاهد بلفظ: مُنتهى، \"جامع البيان\" ٢٧/ ٨٩، البغوي ولم ينسبه \"معالم التنزيل\" ٧/ ٤٢٧.\n(٨) ينظر: \"جامع البيان\" للطبري ٢٧/ ٨٩، الزجاج ولم ينسبه \"معاني القرآن\" ٥/ ٨٥، نسبه ابن الجوزي لابن قتيبة \"زاد المسير\" ٨/ ٨٩.","vol":"25","page":206},{"text":"حرف مهموس، والزاي حرف مهجور، فأبدل من التاء دالًا لتوافقها في المخرج وتوافق الزاي في الجهر (١).\n\n<span data-type=\"title\" id=toc-5265>٥ </span>- ﴿حِكْمَةٌ بَالِغَةٌ﴾ تامة ليس فيها نقصان وهي القرآن (٢).\n(قال ابن عباس - ﵄ -: نبوة ظاهرة (٣).\nوقيل: نهاية الصواب، ورفعت ﴿حكمة﴾ على البدل من قوما ﴿ما﴾ أي: ولقد جاءهم حكمة (٤). وقيل: بإضمار هو، المعنى: هو حكمة بالغة، وأصل مزدجر من الزجر وهو الانتهاء (٥)، قال طرفة:\nهل لما قد فات يومًا مِن مكر ... أم لقلبي واعظ من مزدجر (٦» (٧)\n﴿فَمَا تُغْنِ النُّذُرُ﴾ إذا كذبوهم وخالفوهم. (وفي ما وجهان: الأول: أن تكون جحدًا، أي: ليست تغني عنهم النذر.\n_________\n(١) \"معاني القرآن\" للزجاج ٥/ ٨٥، \"معالم التنزيل\" للبغوي ٧/ ٤٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٨.\n(٢) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤١٠، \"الوسيط\" للواحدي ٤/ ٢٠٨، \"معالم التنزيل\" للبغوي ٧/ ٤٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٨، \"لباب التأويل\" للخازن ٦/ ٢٢٧.\n(٣) لم أجده.\n(٤) \"معاني القرآن\" للزجاج ٥/ ٨٥، ابن الجوزي ونسبه للزجاج، \"زاد المسير\" لابن الجوزي ٨/ ٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٨.\n(٥) \"معاني القرآن\" للزجاج ٥/ ٨٥، \"زاد المسير\" لابن الجوزي ٨/ ٩٠.\n(٦) لم أجده في الديوان\n(٧) ساقط من (ح).","vol":"25","page":207},{"text":"والثاني: أن تكون توبيخًا بلفظ الاستفهام، المعنى فأي شيء تغني النذر عن المكذبين بها (١» (٢).\n\n<span data-type=\"title\" id=toc-5266>٦ </span>- ﴿فَتَوَلَّ عَنْهُمْ﴾\nأي أعرض واترك كفار مكة على ما هم عليه، نسختها آيةُ السيف (٣).\n﴿يَوْمَ يَدْعُ الدَّاعِ﴾ ﴿يَوْمَ﴾ منصوب بقوله: ﴿يَخْرُجُونَ مِنَ الْأَجْدَاثِ﴾ (٤).\nوقيل: واذكر يوم. وقيل: على حذف حرف الفاء وما عملت فيه من جواب الأمر، تقديره: فتول عنهم: فإنَّ لهم يوم يدع الداعي (٥)، وهو إسرافيل ﵇ (٦» (٧).\n_________\n(١) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٥، \"جامع البيان\" للطبري ٢٧/ ٨٩، \"معاني القرآن\" للزجاج ٥/ ٨٥، \"الوسيط\" للواحدي ٤/ ٢٠٨، \"معالم التنزيل\" للبغوي ٧/ ٤٢٧، \"زاد المسير\" لابن الجوزي ٨/ ٩٠، \"الجامع لأحكام القرآن\" ١٧/ ١٢٩.\n(٢) ساقط من (ح).\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٢٧، \"زاد المسير\" لابن الجوزي ٨/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٩، \"لباب التأويل\" للخازن ٦/ ٢٢٧، \"ناسخ القرآن العزيز ومنسوخه\" لابن البارزي: (ص ٥٢).\n(٤) \"معاني القرآن\" للزجاج ٥/ ٨٦، \"زاد المسير\" لابن الجوزي ٨/ ٩٠.\n(٥) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٩.\n(٦) \"الوسيط\" للواحدي ٤/ ٢٠٨، \"معالم التنزيل\" للبغوي ٧/ ٤٢٧، \"زاد المسير\" لابن الجوزي ٨/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٩، \"أنوار التنزيل\" للبيضاوي ٥/ ١٠٦، \"لباب التأويل\" للخازن ٦/ ٢٢٧.\n(٧) ساقط من (ح).","vol":"25","page":208},{"text":"﴿إِلَى شَيْءٍ نُكُرٍ﴾ منكر فظيع عظيم وهو القيامة (١).\nوقيل: هو نار جهنم (٢).\nوقيل: النفخة الثانية (٣).\nقراءة العامة ﴿نُكُرٍ﴾ بضم الكاف (٤)، وكان الكسائي وأبو عمرو يقولان: إنما ضُمَّ كافه من أجل أنَّه رأس آية (٥).\nوقرأ ابن كثير، وابن محيصن، والحسن: ﴿نُكْرٍ﴾ بإسكان الكاف، وهيَ رواية عبد الوارث عن أبي عمرو للأصل المتقدم (٦).\nوقد روي عن مجاهد وقتادة أنهما قرآ: (إلى شيء نُكِرَ) بكسر الكاف وفتح الراء، على الفعل المجهول أي: أُنكِر <span data-type=\"title\" id=toc-5267>(٧)</span>.\n\n٧ - ﴿خُشَّعًا﴾ ذليلة (٨).\n_________\n(١) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٩، \"مدارك التنزيل\" للنسفي ٤/ ٢٠١.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) ينظر: \"السبعة\" لابن مجاهد (ص ٦١٧)، \"التذكرة\" لابن غلبون ٢/ ٥٧٤، \"الكشف\" لمكي ٢/ ٢٩٧، \"التيسير\" للداني (ص ١٦٦).\n(٥) لم أجده.\n(٦) ينظر: \"السبعة\" لابن مجاهد (ص ٦١٧)، \"التذكرة\" لابن غلبون ٢/ ٥٧٤، \"الكشف\" لمكي ٢/ ٢٩٧، \"التيسير\" للداني (ص ١٦٦)، \"العنوان\" لابن خلف (ص ١٨٣)، \"التلخيص\" (ص ٤٢٣)، \"معالم التنزيل\" للبغوي ٧/ ٤٢٧، \"زاد المسير\" لابن الجوزي ٨/ ٩٠.\n(٧) ينظر: \"المحتسب\" لابن جني ٢/ ٢٩٨.\n(٨) أورده الطبري ونسبه لقتادة \"جامع البيان\" ٢٧/ ٩٠، \"معالم التنزيل\" للبغوي ٧/ ٤٢٧، \"زاد المسير\" لابن الجوزي ٨/ ٩١، \"لباب التأويل\" للخازن ٦/ ٢٢٧.","vol":"25","page":209},{"text":"﴿وَأَبْصِرْهُمْ﴾ وهو نصب على الحال (١)، مجازه: ﴿يَخْرُجُونَ مِنَ الْأَجْدَاثِ﴾ خُشعًا (وإنما وصف الأبصار بالخشوع لأنَّ ذلَّة الذليل وعزَّة العزيز إنما تتبيَّنُ في نظره) (٢).\nقرأ ابن عباس، ومجاهد، وعكرمة، ومسلم بن يسار، والحسن، ونصر بن عاصم، وأبو العالية، وابن أبي إسحاق، وأبو عمرو، والجحدري، وعيسى، ويعقوب، وأيوب، وسلام، والأعمش، ويحيى، وحمزةُ، والكسائي، وخلف: ﴿خَاشعًا﴾ على التوحيد، واختاره أبو عبيد، وأبو حاتم اعتبارًا بقراءة عبد الله وأبي رجاء العطاردي (خاشعة أبصارهم) (٣).\nقال الفراء وأبو عبيدة: إذا تأخرت الأسماء عن فعلها وتقدمت الصفة على الجماعة فلك فيه التوحيد، والجمع، والتذكير، والتأنيث، تقول: مررت برجالٍ حَسَنٍ وجوههم، وحَسَنةٍ وجوههم، وحِسانٍ وجوههم. كله جائز (٤)، قال الشاعر (٥):\n_________\n(١) \"معاني القرآن\" للأخفش ٢/ ٦٩٩، \"معاني القرآن\" للزجاج ٥/ ٨٦.\n(٢) ساقط من (ح).\n(٣) ينظر: \"السبعة\" لابن مجاهد (ص ٦١٧)، \"التذكرة\" لابن غلبون ٢/ ٥٧٥، \"الكشف\" لمكي ٢/ ٢٩٧، \"التيسير\" للداني (ص ١٦٧)، \"زاد المسير\" لابن الجوزي ٨/ ٩٠، \"النشر\" لابن الجزري ٢/ ٣٨٠، \"إتحاف البشر\" ٢/ ٥٠٦.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٠٥، \"معاني القرآن\" للزجاج ٥/ ٨٦٦، \"الوسيط\" للواحدي ٤/ ٢٠٨، \"معالم التنزيل\" للبغوي ٧/ ٤٢٧، \"زاد المسير\" لابن الجوزي ٨/ ٩٠.\n(٥) أبو دؤاد الإيادي كما في \"ديوانه\"، ونسب للحارث بن دوس الأنصاري كما في \"العمدة\".","vol":"25","page":210},{"text":"وَشَبابٍ حسنٍ أوْجُههُمْ ... من إيادِ بنِ نِزَارِ بنِ مَعَدِّ (١)\nفمن وحَّد فلأنه في معنى الجمع، ومن جمع فلأنه صفات، والصفات أسماء، ومن أنَّث فلتأنيث الجماعة (٢)، وقال آخر:\nترمي الفِجاجَ بها الركبان معترضًا ... أعْناق سابقة من حالها (٣) الجُدُلُ (٤) (٥)\nجمع الجديل وهو الزمام.\nقال الفراء: ولو قال معترضة أو معترضات أو مرخاة أو مرخيات كان كل ذلك جائزًا (٦).\nوقرأ الباقون: ﴿خُشَّعًا﴾ بضم الخاء وتشْديد الشين، على الجمع (٧).\n_________\n(١) ينظر: \"ديوان أبو داود الإيادي\"، (ضمن دراسات في الأدب العربي)، (وفتو): (ص ٣٠٥)، \"العمدة\" لابن رشيق: ٢/ ٨٣، \"معاني القرآن\" للفراء ٣/ ١٠٥، \"جامع البيان\" للطبري ٢٧/ ٩٠، \"معاني القرآن\" للزجاج ٥/ ٨٦، \"معالم التنزيل\" للبغوي (ورجال) ٧/ ٤٢٧، \"باهر البرهان\" للغزنوي (ص ١٤١٤)، \"زاد المسير\" لابن الجوزي ٨/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٢٩، \"البحر المحيط\" لأبي حيان (ورجال): ٨/ ١٧٣.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٠.\n(٣) في (ح): (من نزلها مُرْخّى لها الجدل).\n(٤) وقع في هامش اللوحة (أ) ما نصه: أعناق بُزَّ لها مُرّخى لها الجُدُل ... في (ض).\n(٥) \"معاني القرآن\" للفراء ٣/ ١٠٥، \"معالم التنزيل\" للبغوي ٢٧/ ١٢٠.\n(٦) \"معاني القرآن\" للفراء ٣/ ١٠٦.\n(٧) ينظر: \"السبعة\" لابن مجاهد (ص ٦١٧)، \"التذكرة\" لابن غلبون ٢/ ٥٧٥، =","vol":"25","page":211},{"text":"﴿يَخْرُجُونَ مِنَ الْأَجْدَاثِ﴾ القبور.\n﴿كَأَنَّهُمْ جَرَادٌ مُنْتَشِرٌ﴾ حيارى (١)، وقال الحسن: متفرق (٢)، وذكر المنتشر على لفظ الجراد نظيرها: ﴿كَالْفَرَاشِ الْمَبْثُوثِ﴾ (٣).\n\n<span data-type=\"title\" id=toc-5268>٨ </span>- ﴿مُهْطِعِينَ﴾ مسرعين مقبلين عامدين (٤).\nوقيل: ناظرين لا يردُّون أبصارهم إليهم، ونصبه على الحال أي يخرجون خشعًا مهطعين (٥) (٦).\n﴿إِلَى الدَّاعِ يَقُولُ الْكَافِرُونَ هَذَا يَوْمٌ عَسِرٌ﴾ كثير العسر.\n_________\n= \"الكشف\" لمكي ٢/ ٢٩٧، \"التيسير\" للداني (ص ١٦٧)، \"النشر\" لابن الجزري ٢/ ٣٨٠، \"إتحاف البشر\" ٢/ ٥٠٦.\n(١) \"معالم التنزيل\" للبغوي ٧/ ٤٢٧، \"لباب التأويل\" للخازن ٦/ ٢٢٨.\n(٢) لم أجده.\n(٣) القارعة: ٤.\n(٤) ينظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٠، الماوردي وأورد: \"مسرعين\" ونسبه لأبي عبيدة، و\"مقبلين\" ونسبه للضحاك، \"وعامدين\" ونسبه لقتادة.\nينظر: \"النكت والعيون\" ٥/ ٤١١، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، القرطبي ونسبه لأبي عبيدة والضحاك وقتادة، \"الجامع لأحكام القرآن\" ١٧/ ١٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٧٤.\n(٥) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٦، \"معاني القرآن\" للزجاج ٥/ ٨٦، ونسبه ابن أبي حاتم لابن عباس - ﵄ - في \"تفسير القرآن\" ١٠/ ٣٣٢٠، \"الكشاف\" للزمخشري ٤/ ٤٣٢، \"باهر البرهان\" للغزنوي (ص ١٤١٦)، القرطبي ونسبه لابن عباس - ﵄ - \"الجامع لأحكام القرآن\" ١٧/ ١٣٠، \"أنوار التنزيل\" للبيضاوي ٥/ ١٠٦، \"لباب التأويل\" للخازن ٦/ ٢٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٤.\n(٦) القول ساقط من (ح).","vol":"25","page":212},{"text":"<span data-type=\"title\" id=toc-5269>٩ </span>- قوله ﷿: ﴿كَذَّبَتْ قَبْلَهُمْ﴾ أي: قبل أهل مكة (١).\n﴿قَوْمُ نُوحٍ﴾ وقيل: إنَّ الله أرسله إلى جميع كفار الأرض.\n﴿فَكَذَّبُوا عَبْدَنَا﴾ نوحًا ﵇.\n﴿وَقَالُوا مَجْنُونٌ﴾ أي: هذا الرجل مجنون، نظيره: ﴿إِنْ هُوَ إِلَّا رَجُلٌ بِهِ جِنَّةٌ﴾ الآية (٢).\n﴿وَازْدُجِر﴾ أي: زجروه عن دعوته ومقالته (٣)، وقالوا له: ﴿لَئِنْ لَمْ تَنْتَهِ يَانُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ﴾ (٤).\nوقال مجاهد: وازدجر هو من مقالتهم، أي: قالوا: إنه مجنون واستطير جنونًا (٥).\nوقال ابن زيد: اتهموه وزجروه وتواعدوه لئن لم يكف ليرجمن (٦).\n\n<span data-type=\"title\" id=toc-5270>١٠ </span>- ﴿فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ﴾ مقهور (٧).\n_________\n(١) ينظر: \"معاني القرآن\" للزجاج ٥/ ٨٦، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"الكشاف\" للزمخشري ٤/ ٤٣٣، \"زاد المسير\" لابن الجوزي ٨/ ٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣١.\n(٢) المؤمنون: ٢٥.\n(٣) \"الوسيط\" للواحدي ٤/ ٢٠٩، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"زاد المسير\" لابن الجوزي ٨/ ٩٢.\n(٤) الشعراء: ١١٦.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩١، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٥.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٢، \"البحر المحيط\" لأبي حيان ٨/ ١٧٥.\n(٧) \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"لباب التأويل\" للخازن ٦/ ٢٢٨.","vol":"25","page":213},{"text":"﴿فَانْتَصِرْ﴾ فانتقم لي منهم (١).\n[٢٩٣٠] أخبرني ابن فنجويه (٢)، قال: حدثنا ابن يوسف (٣)، قال: حدثنا الوفراوندي (٤)، قال: حدثنا يوسف بن موسى (٥)، قال: حدثنا وكيع (٦)، عن الأعمش (٧)، عن مجاهد (٨)، عن عبيد بن عمير (٩)، قال: إنَّ الرجل من قوم نوح ﵇ ليلقاه فيخنقه حتى يخرَّ مغشيًا عليه، فيفيق حين يفيق وهو يقول: اللهم اغفر لقومي فإنَّهم لا يعلمون (١٠).\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٢، \"الوسيط\" للواحدي ٤/ ٢٠٩، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"زاد المسير\" لابن الجوزي ٨/ ٩٢، \"أنوار التنزيل\" للبيضاوي ٥/ ١٠٦، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٢، \"لباب التأويل\" للخازن ٦/ ٢٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٥.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) عبد الله بن يوسف بن أحمد بن مالك، لم أجده.\n(٤) لم أجده.\n(٥) يوسف بن موسى بن راشد القطان، أبو يعقوب الكوفي، صدوق.\n(٦) ابن الجراح، ثقة حافظ عابد.\n(٧) سليمان بن مهران، ثقة حافظ، ورع لكنه يدلس.\n(٨) ابن جبر، ثقة إمام في التفسير وفي العلم.\n(٩) أبو عاصم المكي، مجمع على ثقته.\n(١٠) [٢٩٣٠] الحكم على الإسناد:\nفي إسناده من لم أجده، ويوسف بن موسى صدوق.\nالتخريج:\nأخرجه الإمام أحمد في \"الزهد\" (٦٦)، وأورده أبو حيان في \"البحر المحيط\" ٨/ ١٧٥.","vol":"25","page":214},{"text":"(وقيل له ذات يوم: ما أشدُّ ما مرَّ بك في قومك؟ قال: حمل رجل غلامًا له على كتفه، ومرَّ بي، فقال للغلام: يا بني، أرأيت ذلك الشيخ المجنون؟ قال: نعم. قال: يا بنيَّ، كذاك أدركناه وآباؤنا فلا تُصَدِّقه، وابزق في وجهه فإنَّه مجنون. فدعا نوح ﵇ عليهم، وقال: رب ﴿أَنِّي مَغْلُوبٌ فَانْتَصِرْ﴾ (١) (٢).\n\n<span data-type=\"title\" id=toc-5271>١١ </span>- قوله ﷿ ﴿فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ﴾\nمنصب مندفق لم يُقلع ولم ينقطع أربعين يومًا (٣)، (قرأ أبو جعفر وابن عامر ويعقوب: ﴿ففتّحنا﴾ مشددة على التكثير، وخفف الباقون (٤).\nوالمنهمر المندفق يقال: همر إذا أكثر الكلام وأسرع (٥» (٦).\nوقال ابن عباس - ﵄ -: ففتحنا أبواب السماء بماء من غير سحاب لم يقلع أربعين يومًا (٧).\n_________\n(١) لم أجده.\n(٢) ساقط من (ح).\n(٣) ينظر: \"الوسيط\" للواحدي ٤/ ٢٠٩، \"معالم التنزيل\" للبغوي ٧٧/ ٤٢٨، \"الكشاف\" للزمخشري ٤/ ٤٣٤، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٢، \"لباب التأويل\" للخازن ٦/ ٢٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٥.\n(٤) ينظر: \"السبعة\" لابن مجاهد (ص ٦١٨)، \"الكشف\" لمكي ٢/ ٢٩٧، \"التيسير\" للداني (ص ٨٥)، \"النشر\" لابن الجزري ٢/ ٢٥٨، \"إتحاف البشر\" ٢/ ٥٠٦.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٢، نزهة القلوب لأبي بكر السجستاني (ص ٤٤٧)، \"زاد المسير\" لابن الجوزي ٨/ ٩٢، \"اللسان\" (همر) ٥/ ٢٦٦.\n(٦) ساقط من (ح).\n(٧) أورده ابن أبي حاتم بدون ذكر الأربعين يومًا.\nينظر: \"تفسير القرآن\" ١٠/ ٣٣٢٠، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢.","vol":"25","page":215},{"text":"وقال القرظي: متفجر من السماء كانفجاره من الأرض (١) (٢).\nوقال يمان: قد طبق ما بين السماء والأرض (٣). وقال أبو عبيدة: هايل (٤).\nوقال الكسائي: سائل (٥).\nقال امرؤ القيس يصف غيثًا:\nرَاح (٦) تَمْرِيهِ الصَّبَا ثمَّ انْتحَى ... فيه شؤْبُوبُ جنوبٍ مُنْهَمِرْ (٧)\nوقال سلامة بن جندل يصف فرسًا:\nفالماء منهمر والسد منحدر ... والقصب مضطمر واللون غربيب (٨)\n_________\n(١) \"البحر المحيط\" لأبي حيان ٨/ ١٧٥.\n(٢) القول ساقط من (ح).\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٢٨.\n(٤) لم أجده في \"المجاز\".\n(٥) \"اللسان\" ولم ينسبه (همر) ٥/ ٢٦٦.\n(٦) في (ح): (طاح).\n(٧) ديوان امرئ القيس (منفجر) (ص ٧٩)، \"معالم التنزيل\" للبغوي ٢٧/ ١٢٢، \"المحرر الوجيز\" لابن عطية ٥/ ٢١٤، \"النكت والعيون\" للماوردي ٥/ ٤١٢، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢.\n(٨) لم أجده في \"ديوانه\".\nغربيب: شديد السواد.","vol":"25","page":216},{"text":"<span data-type=\"title\" id=toc-5272>١٢ </span>- ﴿وَفَجَّرْنَا﴾ (١) شققنا.\n﴿الْأَرْضَ﴾ بالماء.\n﴿عُيُونًا﴾ قال عبيد بن عمير: أوحى الله إلى الأرض أن تخرج ماءها، فتفجرت بالعيون، وإنَّ عينًا تأخرتْ فغضب عليها؛ فجُعل مُرَّا أجاجًا إلى يوم القيامة (٢) (٣).\n﴿فَالْتَقَى الْمَاءُ﴾ يعني: ماء السماء وماء الأرض، وإنما قال: ﴿الْتَقَى الْمَاءُ﴾، والالتقاء لا يكون من واحد وإنما يكون بين اثنين فصاعدًا لأنَّ الماء يكون جمعًا وواحدًا (٤).\nوقرأ عاصم الجحدري: (فالتقى الماآن) (٥)، وقرأ الحسن: (فالتقى الماوانِ)، فجعل بين (٦) الألفين واوًا بدلًا من الهمزة (٧) (٨)\n_________\n(١) وقع في هامش اللوحة (ب) ما نصه: وقرأ الجمهور: وفجَّرنا -بتشديد الجيم- وقرأ ابن مسعود وأصحابه وأبو حيوة والمفضل عن عاصم: (وفجَرنا) بتخفيفها .. \"المحرر الوجيز\" لابن عطية: ٥/ ٢١٤.\n(٢) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٢.\n(٣) القول ساقط من (ح).\n(٤) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٦، \"جامع البيان\" للطبري ٢٧/ ٩٢، (معالم التنزيل) للبغوي ٧/ ٤٢٨، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢.\n(٥) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٩٢، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢، \"البحر المحيط\" لأبي حيان ٨/ ١٧٥.\n(٦) في (ح): أحد الألفين.\n(٧) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٢، \"البحر المحيط\" لأبي حيان ٨/ ١٧٥، \"القراءات الشاذة\" (٨٦).\n(٨) وقع في أعلي هامش اللوحة (أ) ما نصه: قرأ الجمهور: ﴿فَالْتَقَى الْمَاءُ﴾ على اسم =","vol":"25","page":217},{"text":"﴿عَلَى أَمْرٍ قَدْ قُدِرَ﴾ قضي عليهم في أم الكتاب (١) وقيل: قدر أنَّ الماءين كان مقدارهما واحدًا (٢). وقيل: قدر من هلكة القوم (٣) وقيل: كان ماء السماء باردًا مثل الثلج، وماء الأرض حارًّا مثل الحميم المغلي (٤) (٥).\nوقال محمد بن كعب: كانت الأقوات قبل الأجساد، وكان القدر قبل البلاء، وتلا هذِه الآية (٦) (٧).\n_________\n= الجنس الذي يعم ماء السماء وماء الأرض، وقرأ الحسن وعلي بن أبي طالب وعاصم الجحدري: (فالتقى الماءان)، ويروى عن الحسن: (فالتقى الماوان) ... ابن عطية: ٥/ ٢١٤.\n(١) \"معاني القرآن\" للفراء ٣/ ١٠٦، \"جامع البيان\" للطبري ٩٣/ ٢٧، \"النكت والعيون\" للماوردي ٥/ ٤١٢، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"باهر البرهان\" للغزنوي (ص ١٤١٧)، \"لباب التأويل\" للخازن ٦/ ٢٢٨.\n(٢) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٦، \"النكت والعيون\" للماوردي ٥/ ٤١٢، ونسبه البغوي لمقاتل \"معالم التنزيل\" ٧/ ٤٢٨، \"الكشاف\" للزمخشري ٤/ ٤٣٤، \"زاد المسير\" لابن الجوزي ٨/ ٩٢، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢، \"لباب التأويل\" للخازن ٦/ ٢٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٥.\n(٣) ينظر: \"الجامع لأحكام القرآن\" ١٧/ ١٣٢، \"لباب التأويل\" للخازن ٦/ ٢٢٨، \"معاني القرآن\" ٣/ ١٠٦، \"الكشاف\" للزمخشري ٤/ ٤٣٤، \"زاد المسير\" لابن الجوزي ٨/ ٩٣، \"الوسيط\" للواحدي ٤/ ٢٠٢، \"البحر المحيط\" لأبي حيان ٨/ ١٧٦.\n(٤) ينظر: \"الجامع لأحكام القرآن\" ١٧/ ١٣٢.\n(٥) القول الساقط من (ح).\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٣، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢.\n(٧) وقع في هامش (أ) ما نصه: (قد قدر) قد قدره الله تعالى يريد يزيد ذراعًا فوف الجبل وفوق الأرض مثله فكان قدره وقدره على الأرض قدرًا واحدًا ... تفسير دمياطي.","vol":"25","page":218},{"text":"<span data-type=\"title\" id=toc-5273>١٣ </span>- ﴿وَحَمَلْنَاهُ﴾ يعني: نوحًا ﵇ وَمَنْ آمن به.\n﴿عَلَى ذَاتِ أَلْوَاحٍ وَدُسُرٍ﴾ ذكر النعت وترك الاسم، مجازه على سفينة ذات ألواح من الخشب (١).\n﴿وَدُسُرٍ﴾ يعني: المسامير واحده دِسار ودسير يقال منه: دَسرتُ السفينة إذا شددتها بالمسامير، قاله قتادة والقرظي وابن زيد، ورواهُ الوالبي عن ابن عباس - ﵄ - (٢) وقال الحسن وشهر بن حوشب: هي: صدر السفينة سميت بذلك؛ لأنها تدسر الماء بجُؤْجُؤِها أي: تدفعه (٣).\n_________\n(١) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٦، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"الكشاف\" للزمخشري ٤/ ٤٣٤، \"زاد المسير\" لابن الجوزي ٨/ ٩٣، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢، \"لباب التأويل\" للخازن ٦/ ٢٢٨.\n(٢) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٠، وأورده الفراء ولم ينسبه، \"معاني القرآن\" ٣/ ١٠٦، ونسبه الطبري لقتادة، \"جامع البيان\" للقرطبي ٢٧/ ٩٣ وابن زيد وابن عباس - ﵄ -، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٠، \"النكت والعيون\" للماوردي ٥/ ٤١٢، ونسبه لابن جبير وابن زيد، \"الوسيط\" للواحدي ٤/ ٢٠٩، البغوي ولم ينسبه \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"باهر البرهان\" للغزنوي (ص ١٤١٧)، \"زاد المسير\" لابن الجوزي ٨/ ٩٣، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٩٧.\n(٣) أورده عبد الرزاق عن الحسن، \"التفسير\" ٢/ ٢٥٨، وأورده الطبري عن الحسن \"جامع البيان\" ٢٧/ ٩٣، \"إعراب القرآن\" للنحاس ٤/ ٢٨٩، الماوردي ونسبه لعكرمة، \"النكت والعيون\" ٥/ ٤١٢، البغوي ونسبه للحسن، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، الغرنوي ولم ينسبه \"باهر البرهان\" (١٤١٧)، \"زاد المسير\" لابن الجوزي ٨/ ٩٣، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢، الخازن، ولم ينسبه \"لباب التأويل\" ٦/ ٢٢٨.","vol":"25","page":219},{"text":"ورواه العوفي، عن ابن عباس، - ﵄ - قال: الدسر كَلْكَل (١) السفينة (٢)، وأصل الدسر: المخر والدفع، ومنه الحديث في السَّمكة التي تدعى العنبر: \"إنما هو شيء دسره البحر\"، أي: دفعه ورمى به (٣).\nوقالى مجاهد: هي: عوارض السفينة (٤).\nوقالى الضحاك: الألواح جانباها، والدسر أصلها وطرفاها (٥).\nوروى ليث وابن أبي نجيح عن مجاهد: هو أضلاعها (٦).\n\n<span data-type=\"title\" id=toc-5274>١٤ </span>- ﴿تَجْرِي بِأَعْيُنِنَا﴾ بمرأى منا (٧).\n_________\n(١) الكَلْكَل: الصدر من كل شيء \"اللسان\": (كلكل) ١١/ ٥٩٦.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٤، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٩٧.\n(٣) أخرجه البخاري معلقا قبل حديث (١٤٩٨) في كتاب الزكاة، باب ما يستخرج من البحر.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٤، \"النكت والعيون\" للماوردي ٥/ ٤١٢، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"لباب التأويل\" للخازن ٦/ ٢٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٦.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٤، \"النكت والعيون\" للماوردي ٥/ ٤١٢، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"زاد المسير\" لابن الجوزي ٨/ ٩٣، الخازن ولم ينسبه \"لباب التأويل\" للخازن ٦/ ٢٢٨، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٩٧.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٤، \"معالم التنزيل\" للبغوي ٧/ ٤٢٨، \"زاد المسير\" لابن الجوزي ٨/ ٨٣، الخازن ولم ينسبه \"لباب التأويل\" ٦/ ٢٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٦، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٩٦.\n(٧) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٤، \"معاني القرآن\" للزجاج ٥/ ٨٨، \"النكت والعيون\" للماوردي ٥/ ٤١٢، \"الوسيط\" للواحدي ٤/ ٢٠٩، \"معالم التنزيل\" =","vol":"25","page":220},{"text":"وقال مقاتل بن حيان: بحفظنا، ومنه قول الناس للمودَّع: عين الله عليك، أي: حفظه وكلاءته (١).\nوقال مقاتل بن سليمان: بوحينا (٢).\nوقال سفيان: بأمرنا (٣).\n﴿جَزَاءً لِمَنْ كَانَ كُفِرَ﴾ أي: فعلنا ذلك ثوابًا لنوح ﵇، ومجاز الآية: لمن جحد وأنكر وكفر بالله فيه (٤)، وجعل بعضُهم ﴿من﴾ هاهنا بمعنى (ما) وقال معناه: جزاء لما كان كفر من أيادي الله\n_________\n= للبغوي ٧/ ٤٢٩، \"باهر البرهان\" للغزنوي (ص ١٤١٧)، \"زاد المسير\" لابن الجوزي ٨/ ٩٣، \"الجامع لأحكام القرآن\" ١٧/ ١٣٣، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٣، \"لباب التأويل\" للخازن ٦/ ٢٢٨، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٩٧.\n(١) الواحدي ولم ينسبه \"الوسيط\" ٤/ ٢٠٩، البغوي ونسبه لمقاتل، \"معالم التنزيل\" ٧/ ٤٢٩، القرطبي ولم ينسبه، \"الجامع لأحكام القرآن\" ١٧/ ١٣٣، الخازن ولم ينسبه، \"لباب التأويل\" ٦/ ٢٢٨.\n(٢) ينظر: \"باهر البرهان\" للغزنوي (ص ١٤١٧)، القرطبي ولم ينسبه، \"الجامع لأحكام القرآن\" ١٧/ ١٣٣، \"البحر المحيط\" لأبي حيان ٨/ ١٧٦.\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٤، \"النكت والعيون\" للماوردي ٥/ ٤١٣، ونسبه للضحاك، \"معالم التنزيل\" للبغوي ٧/ ٤٢٩، \"باهر البرهان\" للغزنوي (ص ١٤١٧)، \"الجامع لأحكام القرآن\" ١٧/ ١٣٣، \"لباب التأويل\" للخازن ٦/ ٢٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٦.\n(٤) ينظر: \"معاني القرآن\" للفراء ٣٠/ ١٠٧، وأورده الطبري واختاره ونسبه لمجاهد، \"جامع البيان\" ٢٧/ ٩٥، الواحدي ونسبه للفراء، \"الوسيط\" ٤/ ٢٠٩، البغوي ونسبه لمقاتل بن حيان، \"معالم التنزيل\" ٧/ ٤٢٩، \"زاد المسير\" لابن الجوزي ٨/ ٩٣، \"لباب التأويل\" للخازن ٦/ ٢٢٨.","vol":"25","page":221},{"text":"ونعمه عند الذين أغرقهم، وإليه ذهب ابن زيد (١)، وقيل: معناه عاقبناهم لله ولأجل كفرهم به (٢).\nوقرأ مجاهد وحُميد: ﴿جَزَاءً لِمَنْ كَانَ كُفِرَ﴾ بفتح الكاف والفاء يعني: كان الغرق جزاء وعقابًا لمن كفر بالله وكذب رسوله، وما نجا من الغرق غير عوج بن عنق، وكان الماء إلى حجزته (٣) وكان السبب في نجاته على ما ذكر أنَّ نوحًا ﵇ احتاج إلى خشب الساج لبناء السفينة فلم يمكنه نقلُها، فحمل عوج تلك الخشبة إليه من الشام، فشكر الله ﷿ له ذلك ونجاه من الغرق (٤).\n\n<span data-type=\"title\" id=toc-5275>١٥ </span>- قوله ﷿: ﴿وَلَقَدْ تَرَكْنَاهَا﴾ يعني: هذِه الفعلة (٥) أو السفينة (٦).\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٤، \"زاد المسير\" لابن الجوزي ٨/ ٩٤، \"لباب التأويل\" للخازن ٦/ ٢٢٨.\n(٢) أورده ابن الجوزي ونسبه لمجاهد، \"زاد المسير\" ٨/ ٩٣.\n(٣) الحجزة: حجزة الإنسان مَعْقَد السراويل والإزار \"اللسان\" (حجز) ٥/ ٣٣٢.\n(٤) وذكره القرطبي قصته في \"الجامع لأحكام القرآن\" ١٧/ ١٣٣، وينظر: \"قصص الأنبياء\" للثعلبي (ص ١٣٦)، وقد رد ابن كثير على ذلك فقال: كيف يسوغ فيه أن يهلك الله ولد نوح لكفره وأبوه نبي الأمة وزعيم أهل الإيمان ولا يهلك عوج بن عنق - ويقال: عناق وهو أظلم وأطغي على ما ذكروا: \"البداية والنهاية\" ١/ ١١٤.\n(٥) ينظر: \"معاني القرآن\" للزجاج ٥/ ٨٨، \"الوسيط\" للواحدي ٤/ ٢٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٣، \"معالم التنزيل\" للبغوي ٧/ ٤٢٩، \"الكشاف\" للزمخشري ٤/ ٤٣٥، \"زاد المسير\" لابن الجوزي ٨/ ٩٤، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٣، \"لباب التأويل\" للخازن ٦/ ٢٢٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٦.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٥، \"النكت والعيون\" للماوردي ٥/ ٤١٣، =","vol":"25","page":222},{"text":"﴿آيَةً﴾ عبرة (١)، قال قتادة: أبقاها الله تعالى بباقِرْدى (٢) من أرض الجزيرة بالجودي (٣)، عبرة وآية حتى نظرت إليها أوائل هذِه الأمة نظرًا وكم من سفينة كانت بعدها قد صارت رمادًا (٤).\n﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ متعظ معتبر وخائف نحو عقوبتهم، (وأصله مذتكر فقلبت التاء دالًا لتوافق الذال بالجهر وأدغمت الذال فيها (٥» (٦).\n_________\n= \"معالم التنزيل\" للبغوي ٧/ ٤٢٩، \"الكشاف\" للزمخشري ٤/ ٤٣٥، \"زاد المسير\" لابن الجوزي ٨/ ٩٤، \"الجامع لأحكام القرآن\" ١٧/ ١٣٢، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٣، \"البحر المحيط\" لأبي حيان ٨/ ١٧٦.\n(١) السابق، \"معاني القرآن\" للزجاج ٥/ ٨٨، \"الوسيط\" للواحدي ٤/ ٢٠٩، \"لباب التأويل\" للخازن ٦/ ٢٢٨.\n(٢) باقِردى: بكسر القاف وفتح الدال موضع في شرقي دجلة، \"معجم البلدان\" لياقوت ١/ ٣٢١.\n(٣) جودي -بتشديد الياء-: جبل مطل على جزيرة ابن عمر في الجانب الشرقي من دجلة. \"معجم البلدان\" لياقوت ٢/ ١٧٩.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٥، \"النكت والعيون\" للماوردي ٥/ ٤١٣، \"معالم التنزيل\" للبغوي ٧/ ٤٢٩، \"زاد المسير\" لابن الجوزي ٨/ ٩٤، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٣، \"لباب التأويل\" للخازن ٦/ ٢٢٨.\n(٥) ينظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٠، \"معاني القرآن\" للفراء ٣/ ١٠٧، \"جامع البيان\" للطبري ٢٧/ ٩٥، \"معاني القرآن\" للزجاج ٥/ ٨٨، \"الكشاف\" للزمخشري ٤/ ٤٣٥، \"باهر البرهان\" للغزنوي (ص ١٤١٨)، \"زاد المسير\" لابن الجوزي ٨/ ٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٣، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٣.\n(٦) ساقط من (ح)، ووقع في هامش اللوحة (ب) ما نصه: ومدكر أصله مذتكر، أبدلوا من التاء دالًا لتناسب الذال في النطق ثم أدغموا الذال في الدال وهذِه قراءة الناس، قال أبو حاتم: رويت عن النبي - ﷺبإسناد صحيح، وقرأ قتادة: (مذكر) =","vol":"25","page":223},{"text":"<span data-type=\"title\" id=toc-5276>١٦ </span>- ﴿فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ﴾\nإنذاري، قال الفراء: الإنذار والنذُر مصدران (١).\nوقيل: نذر جمع نذير، ونذير بمعنى الإنذار كنكير بمعنى الإنكار تقول العرب: أنذرت إنذارًا ونُذُرًا كقولك: أنفقت إنفاقًا ونفقةً، وأيقنتُ إيقانًا ويقينًا (٢).\n\n<span data-type=\"title\" id=toc-5277>١٧ </span>- ﴿وَلَقَدْ يَسَّرْنَا﴾ أي: سهلنا وهوَّنا (٣).\n﴿الْقُرْآنَ﴾ على الناس، ولولا ذلك لم يستطِع أحد أن يحفظ كلام الله (٤).\n﴿لِلذِّكْرِ﴾ أي: ليتذكر ويعتبر ويتفكر فيه، وقال سعيد بن جبير: يسرناه للحفظ ظاهرًا وليس شيء من كتاب الله ﷿ يقرأ ظاهرًا كله إلَّا القرآن (٥).\n_________\n= بالذال على إدغام الثاني في الأول، قال أبو حاتم: ذلك روي ويلزمه أن يقرأ: (واذكر بعد أمة) (وتذخرون في بيوتكم). . \"المحرر الوجيز\" لابن عطية: ٥/ ٢١٥.\n(١) \"معاني القرآن\" للفراء ٣/ ١٠٧، \"معالم التنزيل\" للبغوي ٧/ ٤٢٩، \"الجامع لأحكام القرآن\" ١٧/ ١٣٤.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٤٢٩، \"زاد المسير\" لابن الجوزي ٨/ ٩٤، \"الجامع لأحكام القرآن\" ١٧/ ١٣٤.\n(٣) السابق، \"معاني القرآن\" للفراء ٣/ ١٠٨، \"جامع البيان\" للطبري ٢٧/ ٩٦، ونسبه لمجاهد وابن زيد، \"معاني القرآن\" للزجاج ٥/ ٨٨، \"النكت والعيون\" للماوردي ٥/ ٤١٣، ونسبه لمقاتل والفراء.\n(٤) التفسير ساقط من (ح).\n(٥) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٨ ولم ينسبه، \"الوسيط\" للواحدي ٤/ ٢٠٩، ونسبه لسعيد بن جبير، \"معالم التنزيل\" للبغوي ٧/ ٤٢٩، \"زاد المسير\" لابن =","vol":"25","page":224},{"text":"﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ متعظ بمواعظه خائف بزواجره (١).\n[٢٩٣١] وأخبرني الحسين بن محمد بن الحسين (٢)، قال: حدثنا موسى بن محمد بن علي (٣)، قال: حدثنا أبو الحسن محمد بن إسحاق ابن راهويه (٤)، قال: حدثنا أبو عمير النحاس (٥) ببيت المقدس قال: حدثنا ضمرة بن ربيعة (٦)، عن عبد الله بن شَوْذب (٧)، عن مطر الوراق (٨)، في قول الله ﷿: ﴿مِنْ مُدَّكِرٍ﴾ قال: هل من طالب خير وعلم فيُعان عليه (٩).\n_________\n= الجوزي ٨/ ٩٥، \"الجامع لأحكام القرآن\" ١٧/ ١٣٤، \"لباب التأويل\" للخازن ٦/ ٢٢٨.\n(١) \"معالم التنزيل\" للبغوي ٧/ ٤٢٩، \"لباب التأويل\" للخازن ٦/ ٢٢٨.\n(٢) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) كان عالمًا بالفقه، مستقيم الحديث.\n(٥) عيسى بن محمد بن إسحاق، الرملي، ثقة.\n(٦) أبو عبد الله الرملي، صدوق يهم قليلًا.\n(٧) أبو عبد الرحمن البلخي، صدوق عابد.\n(٨) مطر بن طهمان الوراق، أبو رجاء السلمي، صدوق كثير الخطأ.\n(٩) [٢٩٣١] الحكم على الإسناد:\nفي إسناده من لم أجده، ومطر الوراق كثير الخطأ وضمرة يهم قليلا.\nالتخريج:\nوأورده الطبري عن مطر الوراق وقتادة، \"جامع البيان\" ٢٧/ ٩٦، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٠، \"الجامع لأحكام القرآن\" ١٧/ ١٣٤، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٣، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٩٩.","vol":"25","page":225},{"text":"(وقعت ﴿وَنُذُرِ﴾ ستة أحرف في هذِه السورة محذوفة الياء في جميع المصاحف قرأها يعقوب، مثبتة في الحالين، وورش، في الوصل لا غير وحذفها الباقون ولا خلاف في حذف الياء من قوله: ﴿فَمَا تُغْنِ النُّذُرُ﴾ (١) والواو من ﴿يَدْعُ الدَّاعِ﴾، فأما الياء من ﴿الدَّاعِ﴾ الأول فأثبتها في الحالين ابن محيصن وحميد ويعقوب والبزي، وأثبتها ورش، وإسماعيل وأبو جعفر وشيبة وأبو عمرو وابن أبي إسحاق في الوصل، وحذف الباقون، وأما ﴿الدَّاعِي﴾ الثانية فأثبتها يعقوب وحميد وابن محيصن وابن كثير في الحالين، وأثبتها أبو عمرو وعبد الله بن أبي إسحاق، ونافع وشيبة وأبو جعفر في الوصل، وحذفها الباقون (٢» (٣).\n\n<span data-type=\"title\" id=toc-5278>١٨ </span>- قوله ﷿: ﴿كَذَّبَتْ عَادٌ﴾\n(نبيهم هودًا ﵇ (٤) ﴿فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ﴾.\n_________\n(١) ينظر: \"السبعة\" لابن مجاهد (ص ٦١٨)، \"التذكرة\" لابن غلبون ٢/ ٥٧٤، \"الكشف\" لمكي ٢/ ٢٩٨، \"التيسير\" للداني (ص ١٦٧)، \"العنوان\" لابن خلف (ص ١٨٣)، \"التلخيص\" (ص ٤٢٤)، \"زاد المسير\" لابن الجوزي ٨/ ٩٥، \"الجامع لأحكام القرآن\" ١٧/ ١٣٥، \"النشر\" لابن الجزري ٢/ ٣٨٠، \"إتحاف البشر\" ٢/ ٥٠٨.\n(٢) السابق.\n(٣) ساقط من (ح).\n(٤) \"جامع البيان\" للطبري ٢٧/ ٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٥، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٢٩٩.","vol":"25","page":226},{"text":"<span data-type=\"title\" id=toc-5279>١٩ </span>- ﴿إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا﴾\nشديدة الصوت (١)، وقال قتادة: شديدة البرد (٢» (٣).\n﴿فِي يَوْمِ نَحْسٍ﴾ شؤم وشر (٤).\n﴿مُسْتَمِرٍّ﴾ شديد ماض على الصغير والكبير، فلم يبق منهم أحد إلَّا أهلكته (من قولك: استمر الحبل إذا قوي (٥)، قال طرفة:\nمِنْ أمورٍ حَدَثَتْ أمثالُهَا ... تَبتري عُودَ القَويّ المُستَمِرّ (٦)\nأي: الشديد، يعني: إنه يوم شديد، وكان يوم الأربعاء.\nقال ابن عباس - ﵄ -: كان آخر أربعاء في الشهر؛ لأنه أفنى صغيرهم وكبيرهم) (٧).\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٥، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٣.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٧، الزجاج ولم ينسبه، \"معاني القرآن\" ٥/ ٨٨، \"النكت والعيون\" للماوردي ٥/ ٤١٤، القرطبي وزاد نسبته للضحاك، \"الجامع لأحكام القرآن\" ١٧/ ١٣٥، ابن كثير ولم ينسبه \"تفسير القرآن\" ١٣/ ٢٩٩.\n(٣) ساقط من (ح).\n(٤) أورده الطبري ونسبه لقتادة وابن زيد، \"جامع البيان\" ٢٧/ ٩٨، \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"الكشاف\" للزمخشري ٤/ ٤٣٦.\n(٥) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٠، \"معالم التنزيل\" للبغوي ٧/ ٤٣٠.\n(٦) الديوان: ٦٧، \"اللسان\" (بري، (من خطوب) ١٤/ ٧٠.\nيريد تبري عوده: تضعفه، المستمر: القوي على حوادث الدهر.\n(٧) ساقط من (ح).، وينظر: \"معاني القرآن\" للزجاج ٥/ ٨٩، الواحدي ونسبه =","vol":"25","page":227},{"text":"وقرأ هارون الأعور: (في يوم نحِس) بكسر الحاء (١).\nوقال ابن عباس: استمر بهم، إلى نار جهنم (٢).\nوقال الضحاك: كان مُرًّا عليهم (٣).\nوقال زر بن حبيش: كان أربعاء لا يدور (٤).\n\n<span data-type=\"title\" id=toc-5280>٢٠ </span>- ﴿تَنْزِعُ النَّاسَ﴾\nيعني: الريح تقلعهم وترمي بهم على رؤوسهم فتدق رقابهم (٥).\nوقال ابن إسحاق: لما هاجت الريح قام سبعة نفر من عاد سمي لنا منهم ستة من أشد عاد وأجسمهم منهم: عمرو بن الحلي والحارث بن شداد، والهلقام وابنا تقِن وخلجان بن أسعد فأولجوا العِيال في شعب بين جبلين، ثم اصطفُّوا على باب الشعب ليردُّوا الريح عمَّن في الشعب\n_________\n= للزجاج، \"الوسيط\" ٤/ ٢١٠، البغوي ولم ينسبه، \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، الزمخشري ولم ينسبه، \"الكشاف\" ٤/ ٤٣٦، ابن الجوزي ولم ينسبه، \"زاد المسير\" ٨/ ٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٥.\n(١) ينظر: \"الجامع لأحكام القرآن\" ١٧/ ١٣٥.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ٩٨، ونسبه لقتادة، \"الجامع لأحكام القرآن\" ١٧/ ١٣٥، ولم ينسبه.\n(٣) ينظر: \"الجامع لأحكام القرآن\" ١٧/ ١٣٥، أبو حيان وزاد نسبته للحسن، \"البحر المحيط\" ٨/ ١٧٧.\n(٤) ينظر: الزجاج، ولم ينسبه في \"معاني القرآن\" ٥/ ٨٩، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٠، الزمخشري، ولم ينسبه \"الكشاف\" ٤/ ٤٣٦.\n(٥) \"جامع البيان\" للطبري ٢٧/ ٩٨، \"الوسيط\" للواحدي ٤/ ٢١٠، \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"زاد المسير\" لابن الجوزي ٨/ ٩٥، \"الجامع لأحكام القرآن\" ١٧/ ١٣٦، \"لباب التأويل\" للخازن ٦/ ٢٢٩.","vol":"25","page":228},{"text":"من العيال، فجعلت الريح تخفقهم (١) رجلًا رجلًا فقالت امرأة من عاد تبكيهم:\nضَهب الدَّهرُ بعَمْرو بن حُليٍّ والهَينَّاتِ\nثمَّ بالحارث والهِلْقَامِ طَلَّاعِ الثَّنيَّاتِ\nوالذي سدَّ مهب الريح أيام البليَّاتِ (٢)\n[٢٩٣٢] وبإسناد أبي (٣) حمزة الثمالي (٤) قال: حدثني محمد بن سفيان (٥)، عن (محمد بن قرظة) (٦) بن كعب (٧) عن أبيه (٨) قال: قال\n_________\n(١) في (ح): (تجعفهم).\n(٢) أورد الطبري هذِه القصة بسنده عن ابن إسحاق.\nينظر: \"جامع البيان\" للطبري ٢٧/ ٩٨ - ٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٦.\n(٣) ساقطة من (ت) و(ح).\n(٤) ثابت بن أبي صفية، ضعيف رافضي.\n(٥) محمد بن سفيان، لم أستطع تمييزه.\n(٦) في (ت) قرظ بن محمد والتصويب من (ح).\n(٧) محمد بن قرظة بن كعب الأنصاري، ذكره ابن حبان في \"الثقات\"، وقال الحافظ: مجهول.\nانظر: \"الثقات\" ٥/ ٣٦٥، \"تهذيب الكمال\" للمزي ٢٦/ ٣١٥، \"تقريب التهذيب\" لابن حجر (٦٢٤١).\n(٨) قرظة بن كعب الأنصاري الخزرجي، أبو عمرو المدني، له صحبة، شهد مع النبي - ﷺ - أُحدًا وما بعدها، ثم فتح الله على يديه الري في زمن عمر بن الخطاب. انظر: \"التاريخ الكبير\" للبخاري ٧/ ١٩٣، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٤٤، \"الثقات\" لابن حبان ٣/ ٣٤٧، \"تاريخ بغداد\" ١/ ١٨٥، \"تهذيب الكمال\" للمزي ٢٣/ ٥٦٣.","vol":"25","page":229},{"text":"رسول الله - ﷺ -: \"انتزعت الريح الناس من قبورهم\" (١).\n﴿كَأَنَّهُمْ﴾ في موضع الحال أي: تنزع الناس مشبهين النخل المنقعر (٢) (٣).\n﴿أَعْجَازُ﴾ قال ابن عباس - ﵄ -: أصول (٤).\nوقال الضحاك: أوراك (٥) (٦).\n﴿نَخْلٍ مُنْقَعِرٍ﴾ نقلع من مكانه ساقط على الأرض (٧) وواحد الأعجاز عجز، مثل عضد وأعضاد، وإنما قال: ﴿أَعْجَازُ نَخْلٍ﴾ وهي\n_________\n(١) [٢٩٣٢] الحكم على الإسناد:\nإسناد المصنِّف إلى الثمالي هو: عن ابن فنجويه، عن محمد بن خلف، عن إسحاق ابن محمد، عن أبيه، عن إبراهيم بن عيسى، عن علي بن علي، عن الثمالي به. وهذا الإسناد فيه: إسحاقا لا يحتج بحديثه، وأبوه شيعي متروك، وإبراهيم وعلى ابن علي لم أجدهما، وفيه أيضًا الثمالي ضعيف، ومحمد بن قرظة مجهول.\nالتخريج:\nوأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٣٦ من طريق محمد بن كعب به بمثله.\n(٢) \"معاني القرآن\" للزجاج ٥/ ٨٩، \"الجامع لأحكام القرآن\" ١٧/ ١٣٧ ونسبه للزجاج.\n(٣) التفسير ساقط من (ح).\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"لباب التأويل\" للخازن ٦/ ٢٢٩.\n(٥) وقع في هامش اللوحة (ب) ما نصه: الوَرْك، بالفتح والكسر .. ما فوق الكتف مؤنثة، ج أوراك. \"قاموس\": (ص ١٢٣٥).\n(٦) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٠.\n(٧) \"الوسيط\" للواحدي ٤/ ٢١٠، \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"باهر البرهان\" للغزنوي (ص ١٤١٩)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٧.","vol":"25","page":230},{"text":"أصولها التي قُطعت فروعُها؛ لأنَّ الريح تُبين رؤوسَهم من أجسادهم فتبقى أجسادًا بلا رؤوس (١).\n[٢٩٣٣] سمعت الأستاذ أبا القاسم الحبيبي (٢) يقول: سمعت أبا على الحسن بن أحمد (٣) القاضي البيهقي (٤) يقول: سمعت أبا بكر محمد (٥) بن القاسم بن بشار الأنباري (٦) يقول: سئل المبرَّد (٧) بحضرة إسماعيل بن إسحاق القاضي (٨) عن ألف مسألة هذِه من جملتها: وهو أنَّ المسائل قال: ما الفرق بين قوله: ﴿جَاءَتْهَا رِيحٌ عَاصِفٌ﴾ (٩) ﴿وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً﴾ (١٠) وقوله: ﴿كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ﴾ (١١) ﴿كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ﴾، فقال: كل ما ورد عليك من هذا الباب فلك أن تردَّ إلى اللفظ تذكيرًا، ولك أن تردَّه إلى المعني\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"الكشاف\" للزمخشري ٤/ ٤٣٦، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٣، \"لباب التأويل\" للخازن ٦/ ٢٢٩.\n(٢) الحسن بن محمد بن حبيب، قيل: كذبه الحاكم.\n(٣) في (ح): (محمد).\n(٤) لم يذكر بجرح أو تعديل.\n(٥) في (ت)، (ح): (بن أحمد).\n(٦) وهو ابن الأنباري، صدوق، فاضل.\n(٧) أبو العباس اللغوي، محمد بن يزيد، وثقه الخطيب وجماعة.\n(٨) إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد الأزدي، أبو إسحاق القاضي، ثقة صدوق.\n(٩) يونس: ٢٢.\n(١٠) الأنبياء: ٨١.\n(١١) الحاقة: ٧.","vol":"25","page":231},{"text":"تأنيثًا (١).\nوقيل: إنَّ النخل يذكر ويؤنث (٢) (٣).\n\n<span data-type=\"title\" id=toc-5281>٢١ </span>- ﴿فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ﴾\nتحذيرًا بعد تحذير مثل سببه لئلا يقع بالمحذر مثل ذلك:\n\n<span data-type=\"title\" id=toc-5282>٢٢ </span>- ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ﴾\nقيل: فائدته تبين ما ينبغي أن يطلب العلم من جهته، وتكريره ليكون حثًّا بعد حث (٤).\n\n<span data-type=\"title\" id=toc-5283>٢٣ </span>- قوله ﷿: ﴿كَذَّبَتْ ثَمُودُ بِالنُّذُرِ﴾ أي: بالإنذار ونبيهم صالح ﵇ (٥).\n\n<span data-type=\"title\" id=toc-5284>٢٤ </span>- ﴿فَقَالُوا أَبَشَرًا مِنَّا﴾ آدميًّا (٦).\n﴿وَاحِدًا﴾ منَّا.\n_________\n(١) [٢٩٣٣] الحكم على الإسناد:\nفيه شيخ المصنف كذبه الحاكم، وشيخ شيخه لم يذكر بجرح أو تعديل.\nالتخريج:\n\"المذكر والمؤنث\" للمبرد: (٨٦)، \"المقتضب\" للمبرد ٣/ ٣٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٧.\n(٢) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٠، \"معاني القرآن\" للزجاج ٥/ ٨٩، \"زاد المسير\" لابن الجوزي ٨/ ٩٥ ونسبه لأبي عبيدة.\n(٣) ساقط من (ح).\n(٤) ساقط من (ح).\n(٥) \"الوسيط\" للواحدي ٤/ ٢١٠، \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"زاد المسير\" لابن الجوزي ٨/ ٩٦، \"لباب التأويل\" للخازن ٦/ ٢٢٩.\n(٦) التخريج السابق.","vol":"25","page":232},{"text":"﴿نَتَّبِعُهُ﴾ ونحن جماعة كثيرة، وهو واحدٌ (١).\nوقرأ أبو سمَّال العدوي، وأبو الأشهب، ومحمد بن السميفع: (أبشرٌ) بالرفع (واحد) كذلك رفع بالابتداء، والنصب بإعمال ﴿نَتَّبِعُهُ﴾ تقديره: أنتبع بشرًا منا واحدًا، وكلا الوجهين سائغ في عائد الذكر (٢).\n﴿إِنَّا إِذًا﴾ إن اتبعناه وتركنا دين أبائنا وهو واحد منَّا آدمي مثلنا (٣).\n﴿لَفِي ضَلَالٍ﴾ ذهاب عن الصواب (٤).\n﴿وَسُعُرٍ﴾ قال ابن عباس - ﵄ -: يعني وعذاب (٥).\nوقال الحسن: شدة العذاب (٦).\nوقال قتادة: عناء (٧).\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٤٣٠.\n(٢) ينظر: \"المحتسب\" لابن جني ٢/ ٢٩٨، \"الجامع لأحكام القرآن\" ١٧/ ١٣٧.\n(٣) \"زاد المسير\" لابن الجوزي ٨/ ٩٦.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"الكشاف\" للزمخشري ٤/ ٤٣٧، \"زاد المسير\" لابن الجوزي ٨/ ٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٨، \"لباب التأويل\" للخازن ٦/ ٢٢٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٨.\n(٥) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"الجامع لأحكام القرآن\" ١٧/ ١٣٨، \"لباب التأويل\" للخازن ٦/ ٢٢٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٨.\n(٦) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"لباب التأويل\" للخازن ٦/ ٢٢٩.\n(٧) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٠٠، \"النكت والعيون\" للماوردي ٥/ ٤١٥، \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"زاد المسير\" لابن الجوزي ٨/ ٩٦، ولم ينسبه، الخازن ولم ينسبه \"لباب التأويل\" للخازن ٦/ ٢٢٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٨.","vol":"25","page":233},{"text":"وقال سفيان بن عيينه: هو جمع سعير (١).\nوقال الفراء: جنون يقال: ناقة مسعورة إذا كانت خفيفة الرأس هائمة على وجهها من النشاط (٢).\nقال الشاعر يصف ناقةً:\nتخالُ بها سُعُرًا إذا السعرُ هَزَّها ... ذَمِيلٌ وإيقاعُ (٣) منَ السَّيْرِ مُتْعِبُ (٤)\nوقال مجاهد: ﴿سُعُر﴾ بُعد من الحق (٥) (وقال أبو عبيدة: هو جمع سعيرة (٦).\nوقال السدي: في احتراق (٧)، قال طرفة:\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٠.\n(٢) لم أجده عند الفراء، \"معاني القرآن\" ٣/ ١٠٨، وأورده الزجاج في \"معاني القرآن\" ٥/ ٨٩، الواحدي ونسبه لعطاء عن ابن عباس - ﵄ -، \"الوسيط\" ٤/ ٢١١، البغوي ونسبه للفراء، \"معالم التنزيل\" للبغوي ٧/ ٤٣٥، الزمخشري لم ينسبه، \"الكشاف\" ٤/ ٤٣٧، ونسبه ابن الجوزي في \"زاد المسير\" ٨/ ٩٦ لابن قتيبة، القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٣٨، ولم ينسبه.\n(٣) في (ح): وإيضاع.\n(٤) \"غريب الحديث\" للخطابي ٢/ ٣٢، \"الكشاف\" للزمخشري ٤/ ٤٣٧، \"باهر البرهان\" للغزنوي (ص ١٤٢١)، ١٧/ ١٣٨، \"البحر المحيط\" لأبي حيان ٨/ ١٧٨.\n(٥) ينظر: البغوي ونسبه لوهب، \"معالم التنزيل\" ٧/ ٤٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٨، الخازن ولم ينسبه، \"لباب التأويل\" ٦/ ٢٢٩.\n(٦) ينظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤١، \"نزهة القلوب\" (ص ٤٤٨)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٨.\n(٧) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤١٥، \"الجامع لأحكام القرآن\" ١٧/ ١٣٨.","vol":"25","page":234},{"text":"أصَحَوْتَ اليومَ أمْ شَاقَتْكَ هِرّ ... ومِنَ الحُبِّ جُنُون مُسْتَعرْ (١)\nأي: متقد ومحترق.\n\n<span data-type=\"title\" id=toc-5285>٢٥ </span>- ﴿أَأُلْقِيَ الذِّكْرُ﴾ أأنزل الوحي (٢).\n﴿عَلَيْهِ مِنْ بَيْنِنَا﴾ من بين آل ثمود وخصَّ به دونهم، استفهام منهم معناه: الإنكار (٣) ﴿بَلْ هُوَ كَذَّابٌ﴾ مكثر الكذب) (٤).\n﴿أَشِرٌ﴾ فرح بطر مرح متكبر يريد أن يتعاظم علينا بادعائه النبوَّة (٥)، (يقال: فرس أشر إذا كان مرحًا نشيطًا (٦) قال امرؤ القيس يصف كلبًا:\n_________\n(١) \"الديوان\" (٥٠)، \"الخصائص\" لابن جني ٢/ ٢٢٨، ٣٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٨.\nصحوت: تركت الصبا والباطل، شاقتك: هاجت شوقك، هرَّ: اسم امرأة، المستعر الملتهب.\n(٢) \"جامع البيان\" للطبري ٢٧/ ١٠٠، \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"زاد المسير\" لابن الجوزي ٨/ ٩٧، \"لباب التأويل\" للخازن ٦/ ٢٢٩.\n(٣) ينظر: \"الوسيط\" للواحدي ٤/ ٢١١.\n(٤) ما بين القوسين ساقط من (ح).\n(٥) \"جامع البيان\" للطبري ٢٧/ ١٠٠، \"معالم التنزيل\" للبغوي ٧/ ٤٣٠، \"الكشاف\" للزمخشري ٤/ ٤٣٧، \"زاد المسير\" لابن الجوزي ٨/ ٩٧، \"لباب التأويل\" للخازن ٦/ ٢٢٩.\n(٦) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤١، \"نزهة القلوب\" (٤٤٨)، \"اللسان\" (أشر) ٥/ ٢٠.","vol":"25","page":235},{"text":"فيدركنا فَغم (١) داجِنٌ ... سمِيعٌ بصيرٌ طَلُوبٌ نكِرْ\nألصَنُ الضُّرُوسِ حَبيُّ الضُّلُوعِ ... تَبوعٌ أرِيبٌ نَشيطٌ أشِرْ (٢» (٣)\nوقال ابن زيد وعبد الرحمن بن حماد (٤): الأشر، الذي لا يبالي ما قال (٥).\nوقرأ أبو جعفر وأبو قلابة: ﴿أَشَرٌّ﴾ بفتح الشين مع تشديد الراء (٦).\nوكذلك الأشر: يعني به أشرَّنا وأخبثنا (٧) والأول الصحيح.\nقال أبو حاتم: لا تكاد العرب تتكلم بالأَشر والأَخير إلَّا في\n_________\n(١) في (ت): فأدركنا نغم، والصواب ما أثبتناه.\n(٢) \"ديوان امرؤ القيس\": (تبوع طلوب) (٧٠): \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٨، فغم داجن: الكلب الألوف المعد للصيد، طلوب: شديد الطلب، الصن الضروس: ملتصق الأنياب بعضها ببعض، حبي الضلوع: مشرف الضلوع ظاهرها، تبوع: حريص على تتبع آثار الصيد حتى يدركه.\n(٣) ما بين القوسين ساقط من (ح).\n(٤) في (ح): أبي حامد.\n(٥) ينظر: \"المحتسب\" لابن جني ٢/ ٢٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٩، \"البحر المحيط\" لأبي حيان ٨/ ١٨٠.\n(٦) ينظر: \"المحتسب\" لابن جني ٢/ ٢٩٩، \"الجامع لأحكام القرآن\" ١٧/ ١٣٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٩.\n(٧) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٩.","vol":"25","page":236},{"text":"ضرورة الشعر (١)، كقول رؤبة:\nبِلالُ خَيْرُ النَّاسِ وابنُ الأَخْير (٢)\nوإنما يقولون: هو خير قومه، وشر الناس (٣)، قال الله تعالى: ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ﴾ (٤) وقال: ﴿فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَكَانًا﴾ (٥).\nوقرأ مجاهد: (أشُر) بفتح الألف وضم الشين وهما لغتان مثل حذِر وحذُر، ويقظ ويقُظ، وعجِل وعجُل، ونجِد ونجُد للشجاع (٦).\n\n<span data-type=\"title\" id=toc-5286>٢٦ </span>- ﴿سَيَعْلَمُونَ غَدًا﴾ عند نزول العذاب بهم.\n﴿مَنِ الْكَذَّابُ الْأَشِرُ﴾ قرأ ابن عامر وأبو حيوة، والمغيرة، وهبيرة، ويحيى بن وثاب، والأعمش، وحمزة، وخلف: ﴿سَتَعْلَمُونَ﴾ بالتاء على أنه من قول صالح ﵇ على الخطاب، ومن قرأ بالياء فهو من قول الله ﷿ (٧) وهو إخبار منه تعالى لصالح ﵇ عنهم، وهو الاختيار؛ لأنَّ ما بعده يدل على ضمير الغائب، وهو اختيار\n_________\n(١) ينظر: \"البحر المحيط\" لأبي حيان ٨/ ١٧٩.\n(٢) لم أجده في \"الديوان\"، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٤١.\n(٣) ينظر: \"الجامع لأحكام القرآن\" ١٧/ ١٤٠.\n(٤) آل عمران: ١١٠.\n(٥) مريم: ٧٥.\n(٦) ينظر: \"معاني القرآن\" للفراء ٣/ ١٠٨، \"المحتسب\" لابن جني ٢/ ٢٩٨.\n(٧) ينظر: \"السبعة\" لابن مجاهد (ص ٦١٨)، \"التذكرة\" لابن غلبون ٢/ ٥٧٥، \"الكشف\" لمكي ٢/ ٢٩٧، \"التيسير\" للداني (ص ١٦٧)، \"العنوان\" لابن خلف (ص ١٨٣)، \"التلخيص\" (ص ٤٢٣)، \"النشر\" لابن الجزري ٢/ ٣٨٠، \"البحر المحيط\" لأبي حيان ٨/ ١٧٩، \"إتحاف البشر\" ٢/ ٥٠٧.","vol":"25","page":237},{"text":"أبي عبيد، وأبي حاتم، ومعنى الكلام في الغد القريب، على عادة الناس في قولهم للعواقب: إنَّ مع اليوم غدًا، وإنَّ مع اليوم أخا غدٍ (١) (كما قال الشاعر:\nللمَوتِ فينا سِهامٌ غير مُخْطِئَةٍ ... مَنْ لم يكن مَيِّتًا في اليوم ماتَ غدا (٢)\nوقال أبو الطمَّاح (٣):\nإلا عَللاني قبلَ نَوحِ النَّوائح ... وقبْلَ اضْطرابِ النَّفسِ بين الجَوائح\nوقبل غدٍ يا لَهْفَ نفسي على غدٍ ... إذا راحَ أصحابي ولستُ برائح (٤)\nإنما أراد وقت الموت، ولم يرد غدًا بعينه) (٥).\nوقرأ أبو قلابة، (من الكذاب الأشَرّ) بفتح الشين وتشديد الراء (٦).\n\n<span data-type=\"title\" id=toc-5287>٢٧ </span>- ﴿إِنَّا مُرْسِلُو النَّاقَةِ﴾\n(أي: باعثوها ومخرجوها من الهضبة، التي سألوا كما\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٤٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٩.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٩.\n(٣) في (ت): أبو الطماح، والصواب: الطرمَّاح.\n(٤) \"الجامع لأحكام القرآن\" ١٧/ ١٣٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٩.\n(٥) ما بين القوسين ساقط من (ح).\n(٦) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٩.","vol":"25","page":238},{"text":"سألوها\" (١) (٢).\n﴿فِتْنَةً﴾ مِحنة ﴿لَهُمْ﴾ ليختبرهم (٣).\n﴿فَارْتَقِبْهُمْ﴾ فانتظرهم ما يصنعون (٤).\n﴿وَاصْطَبِرْ﴾ على ارتقابهم وأذاهم، وأصل الطاء في (اصطبر) تاء فتحولت طاء لتكون موافقة للصاد في الإطباق (٥).\n\n<span data-type=\"title\" id=toc-5288>٢٨ </span>- ﴿وَنَبِّئْهُمْ﴾ أي: أخبرهم عن الله.\n﴿أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ﴾ أي: بين آل ثمود وبين الناقة، لها يوم ولهم يوم، وإنما قال: ﴿بَيْنَهُمْ﴾ لأنَّ العرب إذا أخبرت عن بني آدم مع\n_________\n(١) \"جامع البيان\" للطبري ٢٧/ ١٠١، \"الكشاف\" للزمخشري ٤/ ٤٣٨، \"معالم التنزيل\" للبغوي ٧/ ٤٣١، \"زاد المسير\" لابن الجوزي ٨/ ٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٠، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٤، \"لباب التأويل\" للخازن ٦/ ٢٢٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٩.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) \"جامع البيان\" للطبري ٢٧/ ١٠١، \"معاني القرآن\" للزجاج ٥/ ٨٩، \"الوسيط\" للواحدي ٤/ ٢١١، \"معالم التنزيل\" للبغوي ٧/ ٤٣١، \"زاد المسير\" لابن الجوزي ٨/ ٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٠، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٤، \"لباب التأويل\" للخازن ٦/ ٢٢٩.\n(٤) \"الوسيط\" للواحدي ٤/ ٢١١، \"الجامع لأحكام القرآن\" ١٧/ للقرطبي ١٤٠، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٤، \"لباب التأويل\" للخازن ٦/ ٢٢٩.\n(٥) \"جامع البيان\" للطبري ٢٧/ ١٠١، \"النكت والعيون\" للماوردي ٥/ ٤١٥، \"معالم التنزيل\" للبغوي ٧/ ٤٣١، \"زاد المسير\" لابن الجوزي ٨/ ٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٠، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٤، \"لباب التأويل\" للخازن ٦/ ٢٢٩.","vol":"25","page":239},{"text":"البهائم غلَّبوا بني آدم على البهائم (١).\n﴿كُلُّ شِرْبٍ﴾ أي: حظ ونصيب من الماء.\n﴿مُحْتَضَرٌ﴾ يحضره من كانت نوبته، فإذا كان يوم الناقة حضرت شربها، وإذا كان يومهم حضروا شربَهم (٢).\nوقال قتادة ومجاهد: يعني يحضرون الماء إذا غابت الناقة، فإذا حضرت فالماء لها، ويحضرون اللبن (٣).\n\n<span data-type=\"title\" id=toc-5289>٢٩ </span>- ﴿فَنَادَوْا صَاحِبَهُمْ﴾\nقُدَار بن سالف: أعقر هذِه الناقة. وكان أشقر، فلذلك قيل له: أحمر ثمود (٤).\n_________\n(١) \"جامع البيان\" للطبري ٢٧/ ١٠١، \"معاني القرآن\" للزجاج ٥/ ٩٠، \"الكشاف\" للزمخشري ٤/ ٤٣٨، \"معالم التنزيل\" للبغوي ٧/ ٤٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٠، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٤، \"لباب التأويل\" للخازن ٦/ ٢٢٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٩.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٤٣١، \"زاد المسير\" لابن الجوزي ٨/ ٩٧، \"الجامع لأحكام القرآن\" ١٧/ ١٤١، ونسبه لمقاتل، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٤، \"لباب التأويل\" للخازن ٦/ ٢٢٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٩.\n(٣) أورده الطبري عن مجاهد، \"جامع البيان\" ٢٧/ ١٠٢، أورده الماوردي ولم ينسبه \"النكت والعيون\" ٥/ ٤١٦، الزمخشري ولم ينسبه \"الكشاف\" ٤/ ٤٣٨، البغوي ونسبه لمجاهد \"معالم التنزيل\" ٧/ ٤٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤١، \"لباب التأويل\" للخازن ٦/ ٢٢٩.\n(٤) \"جامع البيان\" للطبري ٢٧/ ١٠٢، \"معاني القرآن\" للزجاج ٥/ ٩٠، \"النكت والعيون\" للماوردي ٥/ ٤١٦، وقد فرف بين قدار بن سالف وأحمر إرم، \"الكشاف\" للزمخشري ٤/ ٤٣٨، \"الوسيط\" للواحدي ٤/ ٢١١، \"معالم التنزيل\" =","vol":"25","page":240},{"text":"قال زهير:\nفَتُنَتجْ لكُمْ غِلمان أشْأمَ كُلُّهُمْ ... كأحْمرِ عادٍ ثمَّ تُرضِعْ فتفطَمِ (١) (٢)\nيريد الحرب وكني عن ثمود بعاد.\n﴿فَتَعَاطَى﴾ فتناول الناقة بسيفه (٣).\n﴿فَعَقَرَ﴾، ولذلك سمَّت العربُ الجزار قُدَارًا تشبيهًا بقدار بن سالف مشوم آل ثمود (٤)، قال الشاعر:\nإنَّا لنضْرِبُ بالسُّيُوفِ رُؤسَهم ... ضربَ القُدَارِ بِقيعةَ القُدَّام (٥)\n\n<span data-type=\"title\" id=toc-5290>٣٠ </span>- ﴿فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ﴾ ثم بين عذابهم فقال عزَّ من قائل:\n\n<span data-type=\"title\" id=toc-5291>٣١ </span>- ﴿إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً﴾\n_________\n= للبغوي ٧/ ٤٣١، \"زاد المسير\" لابن الجوزي ٨/ ٩٧، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٤، \"لباب التأويل\" للخازن ٦/ ٢٢٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٩.\n(١) \"شرح الديوان\" (ص ٤٣)، \"معاني القرآن\" للزجاج ٥/ ٩٠، \"النكت والعيون\" للماوردي ٥/ ٤١٦، \"شرح المعلقات\" (١٤٥)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٢، \"خزانة الأدب\" للبغدادي ١١/ ٤٨، ٥٧.\n(٢) البيت ساقط من (ح).\n(٣) \"جامع البيان\" للطبري ٢٧/ ١٠٢، \"الكشاف\" للزمخشري ٤/ ٤٣٨، \"معالم التنزيل\" للبغوي ٧/ ٤٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤١، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٤، \"لباب التأويل\" للخازن ٦/ ٢٢٩.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤١.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤١.","vol":"25","page":241},{"text":"قام جبريل في ناحيتهم، فصاح صيحة فخمدوا جميعًا موتى (١) (٢)، ﴿فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ﴾ وقرأ الحسن، وقتادة، وأبو العالية: (المحتظَر) بفتح الظاء أرادوا الحظيرة (٣).\nوقرأ الباقون بكسر الظاء، أرادوا صاحب الحظيرة (٤).\nقال ابن عباس - ﵄ -: هو الرجل يجعل لغنمه حظيرة بالشجر والشوك [دون السباع] (٥) فما سقط من ذلك فداسَتْه الغنم فهو الهَشيم (٦).\n_________\n(١) الواحدي ونسبه لعطاء.\nينظر: \"الوسيط\" للواحدي ٤/ ٢١١، \"معالم التنزيل\" للبغوي ٧/ ٤٣١، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٦١، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٤، \"لباب التأويل\" للخازن ٦/ ٢٢٩، \"البحر المحيط\" لأبي حيان ٨/ ١٧٩ - ١٨٠.\n(٢) ساقط من (ح).\n(٣) أورده الفراء عن الحسن \"معاني القرآن\" ٣/ ١٠٨، والطبري عن الحسن وقتادة \"جامع البيان\" ٢٧/ ١٠٣، \"معاني القرآن\" للزجاج ٥/ ٩٠، الزمخشري عن الحسن \"الكشاف\" ٤/ ٤٣٨، وابن الجوزي عن الحسن \"زاد المسير\" ٨/ ٩٨، القرطبي عنهم جميعًا \"الجامع لأحكام القرآن\" ١٧/ ١٤٢، والنسفي عن الحسن \"مدارك التنزيل\" ٤/ ٢٠٤.\n(٤) \"معاني القرآن\" للزجاج ٥/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٢.\n(٥) ساقط من (ت) والمثبت من (ح).\n(٦) أورده الزمخشري ولم ينسبه \"الكشاف\" ٤/ ٤٣٨، \"معالم التنزيل\" للبغوي ٧/ ٤٣١، \"زاد المسير\" لابن الجوزي ٨/ ٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٢، \"لباب التأويل\" للخازن ٦/ ٢٣٠.","vol":"25","page":242},{"text":"وقال قتادة: يعني كالعظام النخرة المحترقة (١). وهي رواية العوفي وأبي ظبيان عن ابن عباس - ﵄ - (٢)، وعنه أيضًا: كحشيش تأكله الغنم (٣).\nوقال سعيد بن جبير: هو التراب يتناثر من الحيطان (٤).\nوقال ابن زيد: هو الشجر البالي الذي تهشمَ حتى ذرَّتْه الريحُ (٥)، والعرب تسمِي كل شيء كان رطبًا إذا يبس هشيمًا، والمحتظر: الذي يحظر على غنمه من الحظر، وهو المنع، فكانت الحظيرة تمنع ضررًا يدخل للغنم، وتمنع الغنم من الخروج (٦).\n_________\n(١) أورد الطبري عن ابن عباس - ﵄ - وقتادة \"جامع البيان\" ٢٧/ ١٠٣، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"زاد المسير\" لابن الجوزي ٨/ ٩٨، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨٠.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٠٣، \"النكت والعيون\" للماوردي ٥/ ٤١٦، \"الجامع لأحكام القرآن\" ١٧/ ١٤٢، \"البحر المحيط\" لأبي حيان ٨/ ١٨٠.\n(٣) \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢١، \"النكت والعيون\" للماوردي ٥/ ٤١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٢.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٠٣، \"النكت والعيون\" للماوردي ٥/ ٤١٧، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"زاد المسير\" لابن الجوزي ٨/ ٩٨، وزاد القرطبي: في يوم ريح. \"الجامع لأحكام القرآن\" ١٧/ ١٤٢، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨٠، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٣٠١.\n(٥) ينظر: \"الكشاف\" للزمخشري ٤/ ٤٣٨ للزمخشري ولم ينسبه، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"لباب التأويل\" للخازن ٦/ ٢٣٠.\n(٦) \"جامع البيان\" للطبري ٢٧/ ١٠٤، \"معاني القرآن\" للزجاج ٥/ ٩٠، \"النكت =","vol":"25","page":243},{"text":"<span data-type=\"title\" id=toc-5292>٣٢ </span>- ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ﴾\n\n<span data-type=\"title\" id=toc-5293>٣٣ </span>- قوله ﷿: ﴿كَذَّبَتْ قَوْمُ لُوطٍ بِالنُّذُرِ﴾ أي: بالرسالة والإنذار.\n\n<span data-type=\"title\" id=toc-5294>٣٤ </span>- ﴿إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا﴾ ريحًا ترميهم بالحصباء، وهي الحصي (١).\nوقال بعضهم: هو الحجر نفسه (٢).\nوقال الضحاك: يعني صغار الحصى (٣). والحاصب والحَصب والحصباء: هو الحجر الذي دون ملء الكف، والمحصَّب: الموضع (٤) الذي ترمى فيه الجمار (٥)، قال الشاعر:\nولم أر ليلى غير موقف ساعة ... ببطن منى ترمي جمار المحصَّب (٦)\n_________\n= والعيون\" للماوردي ٥/ ٤١٧، \"الوسيط\" للواحدي ٤/ ٢١١، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٢.\n(١) \"نزهة القلوب\" (ص ٤٤٨)، \"النكت والعيون\" للماوردي ٥/ ٤١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"الكشاف\" للزمخشري ٤/ ٤٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٣، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥.\n(٢) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٠٥، \"جامع البيان\" للطبري ٢٧/ ١٠٤، \"زاد المسير\" لابن الجوزي ٨/ ٩٨، القرطبي ونسبه لأبي عبيدة \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٣، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٣٠١.\n(٣) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤١٧، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢.\n(٤) ساقطة من (ت) والمثبت من (ح).\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"اللسان\" (حصب) ١/ ٣٢٠.\n(٦) البيت ساقط من (ح).","vol":"25","page":244},{"text":"وقال سعيد بن المسيب: سمعت عمر بن الخطاب - ﵁ - يقول لأهل المدينة: حصبوا المسجد. أي صبُّوا فيه الحجارة (١).\nوقال أبو العباس: الحاصب: الريح فيها الحجارة (٢)، وكل ما ألقي في شيء إلقاءً عنيفًا فقد حصب به، ومن ذلك قوله تعالى: ﴿حَصَبُ جَهَنَّمَ﴾ (٣).\nثم استثنى فقال: ﴿إِلَّا آلَ لُوطٍ﴾ أي: من تبعه على دينه وأهله وأمته، قيل: ولم يكن إلَّا ابنتاه (٤)، ﴿نجيناهم﴾ من العذاب ﴿بسَحَرٍ﴾.\nقال الأخفش: إنما أجراه لأنه نكرة ومجازه بسحرٍ من الأسحار، ولو أراد سحر يوم بعينه لقال: (بسحرَ) غير مجرى، ونظيره قوله: ﴿اهْبِطُوا مِصْرًا﴾ (٥) لما نكَّرهُ صرفه، فلما عُرِّف في قوله: ﴿ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ﴾ (٦) لم يجره (٧).\n_________\n(١) أورده ابن منظور في \"اللسان\" ولم أجده إلا عنده: ١/ ٣١٩، ونسبه الدارقطني في \"العلل\" للنبي - ﷺ - بلفظ: \"حصبوا مسجدنا هذا ... .\n\" ٨/ ٢٠.\n(٢) ينظر: الماوردي ولم ينسبه \"النكت والعيون\" ٥/ ٤١٨، ونسبه الواحدي لأبي عبيدة والنضر، \"الوسيط\" ٤/ ٢١١، \"اللسان\": (حصب) ١/ ٣٢٠.\n(٣) الأنبياء: ٩٨.\n(٤) ينظر: \"الوسيط\" للواحدي ٤/ ٢١٢ للواحدي، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"زاد المسير\" لابن الجوزي ٨/ ٩٨، \"الجامع لأحكام القرآن\" ١٧/ ١٤٣، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨٠.\n(٥) البقرة: ٦١.\n(٦) يوسف: ٩٩.\n(٧) لم أجده عند الأخفش، وينظر: \"معاني القرآن\" ٣/ ١٠٩، ابن الجوزي ونسبه =","vol":"25","page":245},{"text":"<span data-type=\"title\" id=toc-5295>٣٥ </span>- ﴿نِعْمَةً مِنْ عِنْدِنَا﴾\nأي: رحمة على آل لوط حيث أنجيناهم، ونصب ﴿نِعْمَةً﴾ لأنه مفعول من أجله، أي: جعلنا ذلك لنعمتنا عليهم (١).\n﴿كَذَلِكَ﴾ أي: كما جزينا لوطًا وأهله وأنجيناهم فكذلك ﴿نَجْزِي مَنْ شَكَرَ﴾ آمن بالله وأطاعه.\n\n<span data-type=\"title\" id=toc-5296>٣٦ </span>- قوله ﷿: ﴿وَلَقَدْ أَنْذَرَهُمْ﴾ حذرهم وخوفهم لوط.\n﴿بَظشَتَنَا﴾ أي: أخذتنا إياهم بالعقوبة والعذاب قبل حلولها بهم (٢) ﴿فَتَمَارَوْا بِالنُّذُرِ﴾ فكذبوا بإنذاره شكًّا منهم فيه (٣)، وهو تفاعلوا من المِرْية.\n\n<span data-type=\"title\" id=toc-5297>٣٧ </span>- ﴿وَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ﴾\nأي: طالبوه وسألوه أن يخلي بينهم وبين الملائكة الأضياف\n_________\n= للفراء \"زاد المسير\" لابن الجوزي ٨/ ٩٨، القرطبي ونسبه للأخفش \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٣.\n(١) \"معاني القرآن\" للزجاج ٥/ ٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٤، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥.\n(٢) \"الوسيط\" للواحدي ٤/ ٢١٢، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"الكشاف\" للزمخشري ٤/ ٤٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٤، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨٠.\n(٣) \"الوسيط\" للواحدي ٤/ ٢١٢، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"الكشاف\" للزمخشري ٤/ ٤٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٤، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠.","vol":"25","page":246},{"text":"للفاحشة (١)، والعرب تقول: راده يروده، وارتاده يرتاده، وراوَده يراوده. ومنه قوله تعالى: ﴿وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا﴾ (٢).\n﴿فَطَمَسْنَا أَعْيُنَهُمْ﴾ أعميناها وصيرناها كسائر الوجه لا يرى لها شق، وذلك أنَّ جبريل ﵇ لطمهم بجناحه، والسبب أنهم لما قصدوا دار لوط ﵇ وعالجوا بابه ليدخلوا قالت الرسل: يا لوط، خل بينهم وبين الدخول، فإنا رسل ربك لن يصلوا إليك. فدخلوا الدار فاستأذن جبريل ﵇ ربه ﷿ في عقوبتهم، فأذن له، فصفقهم بجناحه، فتركهم عُميًا لا يبصرون، يترددون، فأخرجهم لوط ﵇ عُمْيًا، قاله أكثر المفسرين (٣).\nوقال الكلبي: رفع جبريل ﵇ قبضة من تراب الأرض، وأذراها في أعينهم، فوصلت لمن قرُب منهم وبعُد، فاشتعلت في أعينهم نارًا، ففقأت أبصارهم وأعمتها (٤).\n_________\n(١) \"النكت والعيون\" للماوردي ٥/ ٤١٨، \"الوسيط\" للواحدي ٤/ ٢١٢، \"زاد المسير\" لابن الجوزي ٨/ ٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٤، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠.\n(٢) يوسف: ٢٣.\n(٣) أورده الطبري عن قتادة وابن زيد.\nينظر: \"جامع البيان\" للطبري ٢٧/ ١٠٥ - ١٠٦، \"الوسيط\" للواحدي ٢/ ٥٨٤، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"الكشاف\" للزمخشري ٤/ ٤٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٤، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠.\n(٤) لم أجده، والقول ساقط من (ح).","vol":"25","page":247},{"text":"وقال الضحاك: طمس الله على أبصارهم فلم يروا الرسل، فقالوا: لقد رأيناهم حين دخلوا البيت، فأين ذهبوا؟ فلم يروهم ورجعوا (١).\n﴿فَذُوقُوا عَذَابِي وَنُذُرِ﴾.\n\n<span data-type=\"title\" id=toc-5298>٣٨ </span>- ﴿وَلَقَدْ صَبَّحَهُمْ﴾ جاءهم العذاب وقت الصبح (٢).\n﴿بُكْرَةً عَذَابٌ مُسْتَقِرٌّ﴾ دائم عام، استقرَّ فيهم حتى يفضي بهم إلى عذاب الآخرة (٣).\nوقيل: حق (٤). وقيل: استقر بهم إلى يوم القيامة (٥). وبكرة هنا نكرة فلذلك صرفت (٦) (٧).\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٠٦، \"النكت والعيون\" للماوردي ٥/ ٤١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٤، \"البحر المحيط\" لأبي حيان ٨/ ١٨٠.\n(٢) \"جامع البيان\" للطبري ٢٧/ ١٠٦، \"الوسيط\" للواحدي ٤/ ٢١٢، \"معالم التنزيل\" للبغوي ٧/ ٤٣٢، \"زاد المسير\" لابن الجوزي ٨/ ٩٩، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" ٨/ ١٨٠.\n(٣) \"جامع البيان\" للطبري ٢٧/ ١٠٦، \"معالم التنزيل\" للبغوي ٧/ ٤٣٣، \"الكشاف\" للزمخشري ٤/ ٤٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٤، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٠٩، \"معالم التنزيل\" للبغوي ٧/ ٤٣٣.\n(٥) أورده الطبري ونسبه لابن زيد \"جامع البيان\" ٢٧/ ١٠٦.\n(٦) \"معاني القرآن\" للزجاج ٥/ ٩١، \"الكشاف\" للزمخشري ٤/ ٤٣٩، \"زاد المسير\" لابن الجوزي ٨/ ٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٤.\n(٧) القولان ساقطان من (ح).","vol":"25","page":248},{"text":"<span data-type=\"title\" id=toc-5299>٣٩ </span>- ﴿فَذُوقُوا عَذَابِي وَنُذُرِ﴾\nالعذاب الذي نزل بهم من طمس الأعين غير العذاب الذي أهلكوا به؛ فلذلك حسن التكرير (١).\n\n<span data-type=\"title\" id=toc-5300>٤٠ </span>- ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ﴾ سهلناه.\n﴿لِلذِّكْرِ﴾ ليتذكر به متذكر.\n﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ متذكر، وقد تقدم بيانه، فذكرهم الله تعالى عقيب كل قصة، قال طرفة:\nظَلَّ في عَسْكَرةٍ من حُبِّها ... ونأتْ شَحطَ مَزَارِ المُدَّكِر (٢) (٣)\n\n<span data-type=\"title\" id=toc-5301>٤١ </span>- قوله ﷿: ﴿وَلَقَدْ جَاءَ آلَ فِرْعَوْنَ﴾ يعني قومه ومن عمل كعمله.\n﴿النُّذُرُ﴾ موسي وهارون ﵉ (٤).\n\n<span data-type=\"title\" id=toc-5302>٤٢ </span>- ﴿كَذَّبُوا بِآيَاتِنَا كُلِّهَا﴾\nمعجزاتنا الدالة على توحيدنا ونبوة أنبيائنا، وهي التسع: (العصا، واليد، والسِّنون، والطمس، والطوفان، والجراد، والقمل،\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٤.\n(٢) \"ديوان طرفة\": (٦٥)، عسكرة: شدة وحيرة، شحط مزار: أي يا شحط، يا بعد مزارها، المدكر: أي الذي يتذكره.\n(٣) الشعر ساقط من (ح).\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٤٣٣، \"الكشاف\" للزمخشري ٤/ ٤٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٥، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨٠ - ١٨١.","vol":"25","page":249},{"text":"والضفادع، والدم (١» (٢).\n﴿فَأَخَذْنَاهُمْ﴾ بالعذاب.\n﴿أَخْذَ عَزِيزٍ﴾ لا يغالبه شيء (٣).\n﴿مُقْتَدِرٍ﴾ قادر على ما أراد (٤).\nثم خوف سبحانه أهل مكة فقال:\n\n<span data-type=\"title\" id=toc-5303>٤٣ </span>- ﴿أَكُفَّارُكُمْ﴾ يا أهل مكة ﴿خَيْرٌ مِنْ أُولَئِكُمْ﴾\nالكفار الذين أحللت بهم نقمتي من قوم نوح، وعاد، وثمود، وقوم لوط، وآل فرعون لما كذبوا رسلي (٥).\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٤٣٣، \"الكشاف\" للزمخشري ٤/ ٤٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٥، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨١.\n(٢) ساقط من (ح).\n(٣) \"الوسيط\" للواحدي ٤/ ٢١٣، \"معالم التنزيل\" للبغوي ٧/ ٤٣٣، \"الكشاف\" للزمخشري ٤/ ٤٣٩، \"زاد المسير\" لابن الجوزي ٨/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٥، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨١.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٤٣٣، \"زاد المسير\" لابن الجوزي ٨/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٥، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨١.\n(٥) \"جامع البيان\" للطبري ٢٧/ ١٠٧، \"معاني القرآن\" للزجاج ٥/ ٩١، \"الوسيط\" للواحدي ٤/ ٢١٣، \"معالم التنزيل\" للبغوي ٧/ ٤٣٣، \"الكشاف\" للزمخشري ٤/ ٤٤٠، \"الجامع لأحكام القرآن\" ١٧/ ١٤٥، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨١.","vol":"25","page":250},{"text":"﴿أَمْ لَكُمْ بَرَاءَةٌ﴾ من العذاب (١).\n﴿فِي الزُّبُرِ﴾ الكتب المتقدمة تأمنون بها (٢).\nقال ابن عباس - ﵄ -: الزبر: اللوح المحفوظ، يقول أعلمتم أنَّ الله كتب لكم في اللوح المحفوظ براءةً من العذاب حتى لا تنالوا بوعيده (٣) (٤).\n\n<span data-type=\"title\" id=toc-5304>٤٤ </span>- ﴿أَمْ يَقُولُونَ﴾ يعني: بل يقولون، يعني كفار مكة (٥).\n﴿نَحْنُ جَمِيعٌ مُنْتَصِرٌ﴾ أي: جماعة لا نرام ولا نضام، ولا يقصدنا أحد بسوء، ولا يريد حربنا وتفريق جمعنا إلَّا انتقمنا منه (٦)، وكان\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١١٠، \"جامع البيان\" للطبري ٢٧/ ١٠٨، \"النكت والعيون\" للماوردي ٥/ ٤١٩، \"معالم التنزيل\" للبغوي ٧/ ٤٣٣، \"زاد المسير\" لابن الجوزي ٨/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨١.\n(٢) \"جامع البيان\" للطبري ٢٧/ ١٠٨، \"معاني القرآن\" للزجاج ٥/ ٩١، \"النكت والعيون\" للماوردي ٥/ ٤١٩، \"الوسيط\" للواحدي ٤/ ٢١٣، \"معالم التنزيل\" للبغوي ٧/ ٤٣٣، \"الكشاف\" للزمخشري ٤/ ٤٤٠، \"زاد المسير\" لابن الجوزي ٨/ ١٠٠، \"الجامع لأحكام القرآن\" ١٧/ ١٤٥، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠، \"البحر المحيط\" لأبي حيان ٨/ ١٨١.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٥، \"البحر المحيط\" لأبي حيان ونسبه للضحاك وعكرمة وابن زيد: ٨/ ١٨١.\n(٤) ساقط من (ح).\n(٥) \"معاني القرآن\" للزجاج ٥/ ٩١، \"معالم التنزيل\" للبغوي ٤٣٣/ ٧، \"لباب التأويل\" للخازن ٦/ ٢٣٠.\n(٦) \"جامع البيان\" للطبري ٢٧/ ١٠٨، \"الكشاف\" للزمخشري ٤/ ٤٤٠، \"لباب التأويل\" للخازن ٦/ ٢٣٠.","vol":"25","page":251},{"text":"حقه أن يقال: منتصرون. ولم يقل اتباعًا لرؤوس الآي (١).\n\n<span data-type=\"title\" id=toc-5305>٤٥ </span>- ﴿سَيُهْزَمُ الْجَمْعُ﴾\nقراءة العامة بالياء على غير تسمية الفاعل، ﴿الجمع﴾ رفع (٢)، وقرأ عيسى بن عمر ويعقوب إلَّا روحًا: (سنهزِم) بالنون وكسر الزاي، (الجمعَ) نصب على التعظيم (٣).\n﴿وَيُوَلُّونَ الدُّبُرَ﴾ قراءة العامة بالياء على الخبر عثهم، وقرأ عيسى وابن أبي إسحاق ورويس: (وتولون) بالتاء على الخطاب (٤)، وأراد بالدبر الأدبار فوحَّد، والمراد الجمع لأجل رؤوس الآي، كما يقال: ضربنا منهم الرؤوس، وضربنا منهم الرأس. إذا كان الواحد يؤدي عن معنى جمعه على طريق الجنس، فصدق الله ﷿ وعده وهزمهم يوم بدر (٥).\nوقال مقاتل: ضرب أبو جهل فرسه، فتقدم يوم بدر في الصف، وقال: نحن ننتصر اليوم مِن محمد وأصحابه (٦).\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٤٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٥، \"لباب التأويل\" للخازن ٦/ ٢٣٠.\n(٢) السابق، \"النشر\" لابن الجزري ٢/ ٣٨٠.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٥، \"النشر\" لابن الجزري ٢/ ٣٨٠.\n(٤) \"البحر المحيط\" لأبي حيان ٨/ ١٨١.\n(٥) \"معاني القرآن\" للفراء ٣/ ١١٠، \"جامع البيان\" للطبري ١٠٨/ ٢٧، \"معالم التنزيل\" للبغوي ٧/ ٤٣٤، \"زاد المسير\" لابن الجوزي ٨/ ١٠٠.\n(٦) أورده الزمخشري ولم ينسبه، \"الكشاف\" ٤/ ٤٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٦.","vol":"25","page":252},{"text":"وقال سعيد بن المسيب: سمعت عمر بن الخطاب - ﵁ - يقول: لما نزل قوله تعالى: ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ﴾ كنت لا أدري أي الجمع يُهزم، فلما كان يوم بدر رأيت النبي - ﷺ - يثب في دِرعه وهو يقول: \"اللهم إنَّ قريشًا جاءتك تجادل وتحاد رسولك بفخرها وخيلائها فاحنِهم الغداة\" ثم قال: \" ﴿سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ﴾ \" فعرفت تأويلها (١)، وهذا من معجزات رسول الله - ﷺ -.\n\n<span data-type=\"title\" id=toc-5306>٤٦ </span>- ﴿بَلِ السَّاعَةُ مَوْعِدُهُمْ﴾ جميعًا بالعذاب الدائم، يعني: القيامة (٢).\n﴿وَالسَّاعَةُ أَدْهَى وَأَمَرُّ﴾ أعظم بلية، وأشد مرارة من عذاب يوم بدر (٣)، والداهية: الأمر الشديد الذي لا يهتدى له (٤)، وقالت هند بنت عتبة في يوم بدر: تبكي أهل القليب:\n_________\n(١) أخرجه عبد الرزاق في \"التفسير\" ٢/ ٢٥٩، وأخرجه الطبري من طريق معمر عن أيوب عن عكرمة عن عمر بن الخطاب - ﵁ - بنحوه: ٢٧/ ١٠٨، وينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٤، \"الكشاف\" للزمخشري ٤/ ٤٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٦.\n(٢) \"النكت والعيون\" للماوردي ٥/ ٤١٩، \"الوسيط\" للواحدي ٤/ ٢١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٦، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٦.\n(٣) \"معاني القرآن\" للفراء ٣/ ١١٠، \"النكت والعيون\" للماوردي ٥/ ٤١٩، \"زاد المسير\" لابن الجوزي ٨/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٦، \"لباب التأويل\" للخازن ٦/ ٢٣١.\n(٤) \"معاني القرآن\" للزجاج ٥/ ٩٢، ابن الجوزي ونسبه للزجاج \"زاد المسير\" ٨/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٦، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٦، \"البحر المحيط\" لأبي حيان ٨/ ١٨١.","vol":"25","page":253},{"text":"كَمْ غادروا يوم القليبِ ... غداة تِلك الداهية\nمِنْ كل غيثٍ في السنينَ ... إذ الكواكب خاليهْ (١) (٢)\n[٢٩٣٤] أخبرني الحسين بن محمد بن الحسين (٣)، قال: حدثنا عبد الله بن يوسف (٤)، قال: حدثنا محمد بن إبراهيم بن زياد (٥) قال: حدثنا أبو مصعب (٦)، قال: حدثنا محرر بن هارون (٧)، عن الأعرج (٨)، عن أبي هريرة - ﵁ - أنَّ رسول الله - ﷺ - قال: \"بادروا بالأعمال سبعًا، ما تنتظرون هل هو إلَّا فقر مُنْسٍ، أو غنًى مُطغٍ، أو\n_________\n(١) \"سيرة ابن هشام\" ٢/ ٣٩، شاعرات العرب (تلك الواعية، خاوية): (٤٦٧).\n(٢) ساقطة من (ح).\n(٣) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير، تقدم.\n(٤) ابن أحمد بن مالك، لم أجده.\n(٥) أبو عبد الله الطيالسي الرازي، متروك الحديث.\n(٦) أحمد بن أبي بكر بن الحارث بن زرارة بن مصعب بن عبد الرحمن بن عوف، صدوق.\n(٧) محرر بن هارون بن عبد الله التيمي، قال البخاري والنسائي: منكر الحديث، وقال أبو حاتم: ليس بالقوي يروي ثلاثة أحاديث مناكير، وضعفه الدارقطني، وقال الحافظ: متروك.\nانظر: \"التاريخ الكبير\" للبخاري ٨/ ٢٢، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٤٥، \"تهذيب الكمال\" للمزي ٢٧/ ٢٧٢، \"تقريب التهذيب\" لابن حجر (٦٤٩٩).\n(٨) عبد الرحمن بن هرمز، ثقة ثبت عالم.","vol":"25","page":254},{"text":"مرضٌ مُفسِدٌ، أو كبرٌ مُفَنِّذ، أو مَوْتٌ مجهز، أو الدجَّال، فشر غائب (١) منتظر، أو الساعةُ، والساعة أدهى وأمرّ\" (٢).\nيعني: وأشد في المرارة من كل بلاء.\n\n<span data-type=\"title\" id=toc-5307>٤٧ </span>- ﴿إِنَّ الْمُجْرِمِينَ﴾ المشركين ﴿فِي ضَلَالٍ﴾ عن الحق ﴿وَسُعُرٍ﴾\nقال الضحاك: نار تسعر عليهم (٣).\nوقال ابن عباس - ﵄ -: خسران وجنون (٤) (٥). وقال الحسين بن الفضل: في ضلال في الدنيا ونار في الآخرة (٦).\nوقيل: ذهاب عن طريق الجنة، وانقياد لنار جهنم (٧) (٨).\n_________\n(١) الجملة ساقطة من (ح).\n(٢) [٢٩٣٤] الحكم على الإسناد:\nضعيف جدًّا: فيه محمد بن إبراهيم، ومحرر بن هارون متروكان.\nالتخريج:\nأخرجه الترمذي في كتاب: الزهد، باب: ما جاء في المبادرة بالعمل (٢٣٠٦)، من طريق أبي مصعب بنحوه.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٤، \"زاد المسير\" لابن الجوزي ٨/ ١٠١، الخازن ولم ينسبه \"لباب التأويل\" للخازن ٦/ ٢٣١.\n(٤) \"زاد المسير\" لابن الجوزي ٨/ ٩٦، \"الجامع لأحكام القرآن\" ١٧/ ١٣٨، \"البحر المحيط\" لأبي حيان ٨/ ١٨١.\n(٥) القول ساقط من (ح).\n(٦) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٤، \"الكشاف\" للزمخشري ٤/ ٤٤٠، \"لباب التأويل\" للخازن ٦/ ٢٣١.\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٤، \"لباب التأويل\" للخازن ٦/ ٢٣١.\n(٨) ساقط من (ح).","vol":"25","page":255},{"text":"وقال ابن كيسان: بعد من الحق (١).\nوقال قتادة: في عناء وهلاك وعذاب (٢).\nثم بين عذابهم فقال:\n\n<span data-type=\"title\" id=toc-5308>٤٨ </span>- ﴿يَوْمَ يُسْحَبُونَ﴾ يُجَرُّون ﴿فِي النَّارِ عَلَى وُجُوهِهِمْ﴾ جرًّا عنيفًا.\nقال أبو هريرة - ﵁ -: كان مشركو مكة عند نبي الله - ﷺ - فخالفوه في القدر فنزلت: ﴿يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَى وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ (٤٨) إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ﴾ الآيات (٣) (٤).\nومعنى ﴿ذُوقُوا مَسَّ سَقَرَ﴾ أي: يقال لهم: ذوقوا عذاب سقر. كقولك: ذُق ألم السِّياط. وسقر اسم من أسماء جهنم، وهي من سقرته الشمس إذا لَوَّحته، ولا تصرف لأنَّ فيه التأنيث والتعريف (٥).\n* * *\n_________\n(١) أورده البغوي ولم ينسبه \"معالم التنزيل\" للبغوي ٧/ ٤٣٤، القرطبي ولم ينسبه \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٧.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٠٩، \"معالم التنزيل\" للبغوي ٧/ ٤٣٤، ابن الجوزي ولم ينسبه \"زاد المسير\" لابن الجوزي ٨/ ١٠٠.\n(٣) أخرجه مسلم (٢٦٥٦) في كتاب: القدر، باب: كل شيء بقدر، \"جامع البيان\" للطبري ٢٧/ ١١٠، ١١١.\n(٤) ساقط من (ح).\n(٥) \"معاني القرآن\" للفراء ٣/ ١١٠، \"جامع البيان\" للطبري ٢٧/ ١١٠، \"الكشاف\" للزمخشري ٤/ ٤٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٠١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٧.","vol":"25","page":256},{"text":"<span data-type=\"title\" id=toc-5309>٤٩ </span>- قوله ﷿: ﴿إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ﴾\nقراءة العامة بالنصب (١)، وقرأ أبو السمَّال (٢): (كلُّ) بالرفع (٣).\n﴿بِقَدَرٍ﴾ قال الحسن: قدَّر الله تعالى لكل شيء من خلقه قدرَه الذي ينبغي له (٤). وقال الربيع: هو كقوله: ﴿قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا﴾ أي: أجلًا لا يتقدم ولا يتأخر (٥). وقال ابن عباس - ﵄ -: إنا كل شيء جعلنا له شكلًا يوافقه ويصلح له، فالمرأة للرجل، والأتان للحمار، والرمكة للفرس، وثياب الرجال للرجال لا تصلح للنساء، وثياب النساء للنساء لا تصلح للرجال، وكذلك ما شاكلها وشابهها على هذا (٦). وروى علي بن أبي طلحة عنه - ﵁ - قال: خلق الله الخلق كلهم بقدر، وخلق لهم الخير والشرَّ، فخير الخير السعادة، وشرُّ الشر الشقاوة (٧).\n\n<span data-type=\"title\" id=toc-5310>٥٠ </span>- ﴿وَمَا أَمْرُنَا﴾ أي: أمر الساعة (٨).\n_________\n(١) \"الجامع لأحكام القرآن\" ١٧/ ١٤٧، \"البحر المحيط\" لأبي حيان ٨/ ١٨١.\n(٢) في (ح): سماك العدوي. وهو خطأ.\n(٣) \"المحتسب\" لابن جني ٢/ ٣٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٧، \"البحر المحيط\" لأبي حيان ٨/ ١٨١.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٥، \"باهر البرهان\" للغزنوي (١٤٢٢)، \"لباب التأويل\" للخازن ٦/ ٢٣١.\n(٥) لم أجده.\n(٦) أخرج ابن مردويه بنحوه عن ابن عباس - ﵄ -. \"الدر المنثور\" للسيوطي ٦/ ١٨٦.\n(٧) \"جامع البيان\" للطبري ٢٧/ ١١١.\n(٨) \"زاد المسير\" لابن الجوزي ٨/ ١٠٢.","vol":"25","page":257},{"text":"﴿إِلَّا وَاحِدَةٌ﴾ وحقه واحدٌ، قال أبو عبيدة: هي نعت للمعني دون اللفظ. مجازه وما أمرنا إلَّا مرة واحدة (١). وقيل: معناه: وما أمرنا للشيء إذا أردنا تكوينه إلَّا كلمة واحدة كن فيكون، لا مراجعة فيها (٢).\n﴿كَلَمْحٍ بِالْبَصَرِ﴾ (أي: كخطف بالبصر. فقيل: إنه يعني الساعة. وقيل: يريد كل شيء الساعة وجميع ما يريد) (٣).\nذكر أنَّ هذِه الآيات نزلت في القدرية:\n[٢٩٣٥] أخبرنا الشيخ أبو عبد الله الحسين بن محمد بن الحسين (٤) ﵀ بقراءتي عليه في داري، قال: حدثنا الفضل بن الفضل الكندي (٥)، قال: حدثنا أبو عبد الله محمد بن عبد الله بن محمد بن النعمان (٦)، قال: حدثنا أحمد بن محمد بن الحسين بن حفص (٧)، قال: حدثنا الحسين بن حفص (٨)، قال: حدثنا\n_________\n(١) لم أجده في \"مجاز القرآن\" لأبي عبيدة، وينظر: \"الكشاف\" للزمخشري ٤/ ٤٤١، \"معالم التنزيل\" للبغوي ٧/ ٤٣٦، \"لباب التأويل\" للخازن ٦/ ٢٣٣.\n(٢) \"الكشاف\" للزمخشري ٤/ ٤٤١، \"معالم التنزيل\" للبغوي ٧/ ٤٣٦، \"لباب التأويل\" للخازن ٦/ ٢٣٣.\n(٣) ساقط من (ح).\n(٤) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٥) صدوق.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) الحسين بن حفص بن الفضل بن يحيى الأصبهاني، صدوق.","vol":"25","page":258},{"text":"سفيان (١)، عن زياد بن إسماعيل السهمي (٢)، عن محمد بن عباد المخزومي (٣)، عن أبي هريرة - ﵁ - قال: جاءت مشركو قريش إلى رسول الله - ﷺ - يخاصمونه في القدر فنزلت هذِه الآية: ﴿إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ (٤٧)﴾ إلى آخر السورة (٤).\n[٢٩٣٦] وأخبرنا الحسين بن محمد (٥)، قال: حدثنا عبيد الله بن محمد بن شنبة (٦)، قال: حدثنا جعفر بن محمد الفريابي (٧)، قال: حدثنا عبد الأعلى بن حمَّاد (٨)، قال: حدثنا معتمر بن سليمان (٩)،\n_________\n(١) الثوري، ثقة حافظ فقيه إمام حجة، وكان ربما دلس.\n(٢) زياد- ويقال: يزيد- بن إسماعيل المخزومي، أو السهمي، المكي، قال ابن معين: ضعيف، وقال أبو حاتم: يكتب حديثه، وقال النسائي: ليس به بأس، وذكره ابن حبان في \"الثقات\"، وقال الحافظ: صدوق سيئ الحفظ.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٢٥، \"الثقات\" لابن حبان ٦/ ٣٢٠، \"تهذيب الكمال\" للمزي ٩/ ٤٢٩، \"تقريب التهذيب\" لابن حجر (٢٠٥٤).\n(٣) محمد بن عباد بن جعفر بن رِفاعة بن أمية، المكي، ثقة.\n(٤) [٢٩٣٥] الحكم على الإسناد:\nفيه من لم أجده، وزياد السهمي صدوق سيئ الحفظ.\nالتخريج:\nأخرجه مسلم (٢٦٥٦) في كتاب القدر، باب كل شيء بقدر، من طريق وكيع عن سفيان بنحوه.\n(٥) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) جعفر بن محمد بن الحسن، إمام حافظ ثبت.\n(٨) أبو يحيى المعروف بالنَّرسي، لا بأس به.\n(٩) ثقة.","vol":"25","page":259},{"text":"قال: حَدَّثني أبو مخزوم (١)، عن سيَّار أبي (٢) الحكم (٣)، قال: بلغنا أنَّ وقد نجران قالوا: أما الأرزاق والآجال فبقدر، وأما الأعمال فليست بقدر. فأنزل الله تعالى: ﴿إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ (٤٧)﴾ إلى آخر الآيات (٤).\n[٢٩٣٧] وأخبرني الحسين (٥)، قال: حَدَّثَنَا ابن شنبة (٦)، قال: حَدَّثَنَا أبو حامد أَحْمد بن جعفر المستملي (٧)، قال: حَدَّثَنَا ابن أبي\n_________\n(١) لم أجده.\n(٢) في (ح): ابن. وهو خطأ.\n(٣) سيار أبو الحكم العنزي، وأبوه يكنى أَبا سيار، واسمه وردان وقيل: ورد، وقيل: غير ذلك، وهو أخو مساور الوراق لأمه ثِقَة، وليس هو الذي يروي عن طارق بن شهاب، مات سنة (١٢٢ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٥٦، \"الثِّقات\" لابن حبان ٦/ ٤٢١، \"تهذيب الكمال\" للمزي ١٢/ ٣١٣، \"تقريب التهذيب\" لابن حجر (٢٧١٨).\n(٤) [٢٩٣٦] الحكم على الإسناد:\nفيه من لم أجده. وعبد الأعلى بن حماد لا بأس به.\nالتخريج:\nوأخرجه بنحوه الواحدي في \"أسباب النزول\" عن بحر السقا عن شيخ من قريش عن عطاء مرسلًا؛ وبحر السقا ضعَّفه ابن حجر في \"تقريب التهذيب\" لابن حجر (٦٣٧).\n(٥) ابن فنجويه ثِقَة صدوق كثير الرواية للمناكر.\n(٦) عبيد الله بن محمَّد، لم يذكر بجرح أو تعديل.\n(٧) لم يذكر بجرح أو تعديل.","vol":"25","page":260},{"text":"العوام (١) قال: حَدَّثَنَا أبي (٢) قال: حَدَّثَنَا الصباح بن سهل البَصْرِيّ أبو سهل (٣)، قال: حَدَّثَنَا حفص (٤) بن سليمان (٥)، عن خالد بن سلمة (٦)، عن سعيد بن عمرو (٧)، عن عمرو بن زرارة (٨)، عن أَبيه (٩)، قال: كنت جالسًا عند رسول الله -ﷺ- فقرأ: ﴿إِنَّ الْمُجْرِمِينَ فِي\n_________\n(١) محمَّد بن أَحْمد بن يزيد بن أبي العوام، قال الدارقطني: صدوق.\n(٢) أَحْمد بن يزيد، الرياحي، قال البيهقي: مجهول.\n(٣) صباح بن سهل، أبو سهل الواسطيّ البَصْرِيّ، قال البُخَارِيّ وأبو حاتم وأبو زرعة: هو منكر الحديث، وقال الدارقطني: ضعيف، وابن حبان: لا يجوز الاحتجاج بخبره.\nانظر: \"الضعفاء والمتروكين\" للدارقطني: (٢٥٠)، \"التاريخ الكبير\" للبخاري ٢/ ٣١٤، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٤٢، ابن حبان: ١/ ٣٧٧، \"الضعفاء والمتروكين\" للذهبي (١٩٣)، \"لسان الميزان\" لابن حجر ٣/ ٢٠٩.\n(٤) في (ت)، (ح): جعفر. وفي \"الإصابة\": (حفص) وهو الصواب.\n(٥) أبو عمر القارئ، صاحب عاصم، متروك الحديث مع إمامته في القراءة.\n(٦) خالد بن سلمة بن العاص بن هشام بن المغيرة، المخزومي، الكُوفيّ، المعروف بالفأفاء، أصله مدني صدوق رمي بالإرجاء، وبالنصب، قتل سنة (١٣٢ هـ) بواسط لما زالت دولة بني أمية \"تهذيب الكمال\" للمزي ٨/ ٨٣، \"تقريب التهذيب\" لابن حجر (١٦٤١).\n(٧) سعيد بن عمرو بن جعدة بن هبيرة المخزومي، أورده ابن حبان في \"الثِّقات\".\nانظر: \"التاريخ الكبير\" للبخاري ٣/ ٥٠٠، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٩، \"الثِّقات\" لابن حبان ٦/ ٣٧٠.\n(٨) عمرو بن زرارة الأَنْصَارِيّ، ذكره ابن الأثير في \"أسد الغابة\" ٤/ ٢٢٣، وابن حجر في \"الإصابة\" ٤/ ٥٢٠.\n(٩) زرارة الأَنْصَارِيّ - ﵁ - أورده ابن حجر في \"الإصابة\" ٢/ ٥٦٣ وقال: روى ابن شاهين وابن مردويه من طريق عمر أبي حفص، عن خالد بن سلمة، عن سعيد بن =","vol":"25","page":261},{"text":"ضَلَالٍ وَسُعُرٍ (٤٧)﴾ إلى آخر السورة، فقال رسول الله - ﷺ -: \"نزلت هذِه الآيات في أناس يكونون في آخر أمتي يكذبون بقدر الله تعالى\" (١).\n[٢٩٣٨] وأخبرنا أَحْمد بن محمَّد بن يعقوب بن محمويه الفقيه (٢)، بالقصر، قال: حَدَّثَنَا أبو علي إسماعيل بن محمَّد بن إسماعيل (٣)، قال: حَدَّثَنَا الحسن بن عرفة العبدي (٤)، قال: حَدَّثَنَا مروان بن شجاع الجزري (٥)، عن عبد الملك بن جريج (٦)، عن عطاء بن أبي رباح (٧)، قال: أتيت ابن عباس - ﵄وهو ينزع (٨) في زمزم، وقد\n_________\n= عمرو بن جعدة المخزومي، عن ابن زرارة الأَنْصَارِيّ عن أَبيه قال: تلا رسول الله - ﷺ - يومًا هذِه الآيات: ﴿إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ (٤٧)﴾.\n(١) [٢٩٣٧] الحكم على الإسناد:\nفي إسناده من لم أجده، وصباح بن سهل منكر الحديث، وفيه خالد بن سلمة صدوق رمي بالإرجاء.\nالتخريج:\nوأخرجه ابن أبي حاتم في \"تفسيره\" ١٠/ ٣٣٢١ من طريق جرير بن حازم عن سعيد بن عمرو بنحوه، وأخرجه ابن مردويه وابن شاهين وابن منده والباوردي في \"الصَّحَابَة\" والخطيب في \"تالي التلخيص\" وابن عساكر عن زرارة - ﵁كما في \"الدر المنثور\" للسيوطي ٦/ ١٨٥.\n(٢) أبو الحسن الجرجاني، لم يذكر بجرح أو تعديل.\n(٣) ابن صالح بن عبد الرَّحْمَن الصفَّار المُلَحيُّ، ثِقَة.\n(٤) أبو علي البغدادي، صدوق.\n(٥) أبو عمرو، وأبو عبد الله، الأُموي، صدوق له أوهام.\n(٦) عبد الملك بن عبد العزيز بن جريج، ثِقَة فقيه فاضل، كان يدلس ويرسل.\n(٧) ثِقَة فقيه فاضل، لكنه كثير الإرسال.\n(٨) ينزع: يستقي. \"اللسان\" (نزع) ٨/ ٣٥٠.","vol":"25","page":262},{"text":"ابتلت أسافِلُ ثيابه، فقلت له: قد تكلم في القدر، فقال: أو قد فعلوها؟ قلت: نعم.\nقال: فوالله ما نزلت هذِه الآية إلَّا فيهم: ﴿ذُوقُوا مَسَّ سَقَرَ﴾ الآيات: أولئك شرار هذِه الأمة، لا تعودوا مرضاهم، ولا تصلوا على موتاهم، إن أريتني أحدًا منهم فقأت عينَيْه بأصبعي هاتين (١).\n[٢٩٣٩] وأخبرني عقيل بن محمَّد الفقيه (٢)، أنَّ أَبا الفرج البغدادي (٣) أخبرهم عن محمَّد بن جرير (٤)، قال: حَدَّثني يعقوب ابن إبراهيم (٥)، قال: حَدَّثَنَا هشيم (٦)، قال: أخبرنا حُصين (٧)، عن سعد (٨) بن عبيدة (٩)، عن أبي عبد الرَّحْمَن السلمي (١٠)، قال: لما\n_________\n(١) [٢٩٣٨] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، ومروان بن شجاع صدوق له أوهام.\nالتخريج:\nوأخرجه ابن أبي حاتم في \"التفسير\" ١٠/ ٣٣٢١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٣٠٥، وأخرجه ابن المنذر وابن مردويه عن ابن عباس - ﵄ - \"الدر المنثور\" للسيوطي ٦/ ١٨٥.\n(٢) الجرجاني، لم أجده.\n(٣) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٤) الطبري، الإِمام العلم المجتهد.\n(٥) أبو يوسف الدورقي ثِقَة وكان من الحفاظ.\n(٦) ابن بشير، أبو معاوية بن أبي خازم، ثِقَة ثبت، كثير التدليس والإرسال الخفي.\n(٧) ابن عبد الرَّحْمَن السُّلمي، أبو الهذيل الكُوفيّ ثِقَة تغيَّر حفظه في الآخر.\n(٨) في (ت)، (ح): سعيد. والمثبت الصواب كما في مصادر الترجمة.\n(٩) السُّلمي أبو حمزة الكُوفيّ ثِقَة.\n(١٠) عبد الله بن حبيب بن ربيعة، الكُوفيّ، المقرئ، ثِقَة ثبت.","vol":"25","page":263},{"text":"نزلت هذِه الآية: ﴿إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ (٤٩)﴾ قال رجل: يَا رسول الله، ففيم العمل؟ أبِي شيء نستأنفه؟ أم في شيء قد فرغ منه؟ فقال رسول الله - ﷺ -: \"اعلموا فكل امرئ ميسَّر لما خلق له ﴿فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧)﴾ و﴿فَسَنُيَسِّرُهُ لِلْعُسْرَى (١٠)﴾ \" (١).\n[٢٩٤٠] وأخبرني ابن فنجويه (٢)، قال: حَدَّثَنَا محمَّد بن الحسن ابن صقلاب (٣)، قال: حَدَّثَنَا أبو الحسن أَحْمد بن محمَّد بن عبيد الله (٤) الطوابيقي (٥)، قال: حَدَّثَنَا علي بن حرب الطَّائيّ (٦)، قال: حَدَّثَنَا أبو مسعود -يعني: الزجاج (٧) - قال: حَدَّثَنَا أبو سعد (٨)، عن طلق بن حبيب (٩)، عن كعب (١٠)، قال: نجد في\n_________\n(١) [٢٩٣٩] الحكم على الإسناد:\nرجاله ثقات ما عدا شيخ المصنف، لم أجده.\nالتخريج:\nأخرجه البُخَارِيّ من طريق الأَعمش عن سعد بن عبيدة به بنحوه، كتاب: التفسير، سورة ﴿وَاللَّيْلِ إِذَا يَغْشَى (١)﴾ (٤٩٤٥) وفي كتاب: التوحيد، باب: قول الله تعالى: ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ﴾ (٧٥٥٢).\n(٢) ثِقَة صدوق كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) من (ح).\n(٥) لم أجده.\n(٦) أبو الحسن الموصلي، صدوق فاضل.\n(٧) عبد الرَّحْمَن بن الحسن بن مسعود الموصلي، قال أبو حاتم: يكتب حديثه ولا يحتج به، وقال غيره، صالح الحديث.\n(٨) سعيد بن المرْزُبان العبسي، البقَّال، الكُوفيّ، الأعور ضعيف مدلِّس.\n(٩) العنزي، البَصْرِيّ صدوق عابد، رُمي بالإرجاء.\n(١٠) كعب الْأَحبار، ثِقَة.","vol":"25","page":264},{"text":"التوراة أنَّ القدرية يسحبون في النَّار على وجوههم (١).\n[٢٩٤١] وأخبرني ابن فنجويه (٢)، قال: حَدَّثَنَا موسى بن محمَّد بن علي (٣)، قال: حَدَّثَنَا عبد الله بن محمَّد بن سنان (٤)، قال: حَدَّثَنَا عمرو ابن منصور أبو عثمان القيسي (٥)، قال: حَدَّثني أسيد الثَّقَفيّ (٦)، قال: حَدَّثني ثابت البناني (٧)، عن أنس بن مالك - ﵁ - قال: تماروا عند رسول الله -ﷺ- في القدر، فكره ذلك رسول الله -ﷺ- كراهية شديدة، حتَّى (٨) كأنما فُقِيء في وجهه حب الرمّان حتَّى احمرّ وجهه من الغضب، فقال: \"فما أنتم؟ \" قالوا: تمارينا في القدر، فقال رسول الله - ﷺ -: \"كل شيء بقدر حتَّى هذِه\"، وأشار بأصبعه السبابة، فضرب بها على ذراعِهِ الأيسر (٩).\n_________\n(١) [٢٩٤٠] الحكم على الإسناد:\nفيه من لم أجده، وفيه أبو سعد ضعيف.\nالتخريج:\nلم أجده.\n(٢) ثِقَة صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) أبو محمَّد السعدي البَصْرِيّ، متروك وكان يضع الحديث.\n(٥) صدوق.\n(٦) في (ح): أبو أسيد. ولم أجده.\n(٧) ثِقَة عابد.\n(٨) من (ح).\n(٩) [٢٩٤١] الحكم على الإسناد:\nفيه عبد الله بن محمَّد بن سنان متروك، وفيه من لم أجده. =","vol":"25","page":265},{"text":"[٢٩٤٢] وأخبرني ابن السري النَّحويّ (١) في درب حاجب، قال: أخبرنا محمَّد بن عبد الله بن محمَّد العُماني (٢)، قال: أخبرنا عبد الله بن أَحْمد بن عامر (٣)، قال: حَدَّثَنَا أبي (٤) قال: حَدَّثني علي بن موسى الرضى (٥)، قال: حَدَّثني أبي: موسى بن جعفر (٦)، قال: حَدَّثني أبي: جعفر بن محمَّد (٧) قال: حَدَّثني أبي: محمَّد بن عليّ (٨)، قال: حَدَّثني أبي: عليُّ بن الحسين (٩)، قال: حَدَّثني أبي: الحسين بن علي (١٠)، قال: حَدَّثني علي بن أبي طالب - ﵁ - قال: قال رسول الله - ﷺ -: \"إنَّ الله ﷿ قدَّر المقادير ودبَّر التدبير قبل أن يخلق آدم\n_________\n= التخريج:\nأخرجه التِّرْمِذِيّ في كتاب: القدر، باب: ما جاء في التشديد في الخوض في القدر (٢١٣٣)، من طريق صالح المُريّ عن هشام بن حسان عن محمَّد بن سيرين عن أبي هريرة - ﵁ -، وقال: وفي الباب عن عمر وعائشة وأنس، وهذا حديث غريب لا نعرفه إلَّا من هذا الوجه من حديث صالح المري، وصالح المري له غرائب ينفرد بها لا يتابع عليها.\n(١) أبو القاسم يعقوب بن أَحْمد بن السري العروضي، لم أجده.\n(٢) محدث أصحاب الرأي، لولا مجون كان فيه.\n(٣) أبو القاسم الطَّائيّ، يروي عن أَبيه عن أهل البيت نسخة كلها موضوعة.\n(٤) أَحْمد بن عامر الطَّائيّ، يروي عن أهل البيت نسخة موضوعة.\n(٥) أبو الحسن الهاشمي، صدوق، والخلل ممن روى عنه.\n(٦) أبو الحسن الكاظم، صدوق عابد.\n(٧) أبو عبد الله الصادق، صدوق فقيه إمام.\n(٨) أبو جعفر الباقر، ثِقَة.\n(٩) زين العابدين، ثِقَة ثبت.\n(١٠) سِبْط رسول الله - ﷺ - وريحانته.","vol":"25","page":266},{"text":"بألفي عام\" (١).\n[٢٩٤٣] وأخبرني الحسين بن محمَّد بن الحسين الدينوري (٢)، قال: حَدَّثَنَا عمر بن أَحْمد بن القاسم النهاوندي (٣)، قال: حَدَّثَنَا أَحْمد بن حماد بن سفيان (٤)، قال: حَدَّثَنَا السري بن عاصم الهمداني (٥)، قال: حَدَّثَنَا محمَّد بن مصعب القرقسائي (٦)، عن الأَوْزَاعِيّ (٧)، عن عَبَدةَ بن أبي لبابة (٨)، عن أبي هريرة - ﵁ -، قال: قال رسول الله - ﷺ -: \"الإيمان بالقدر يذهب الهمَّ والحزن\" (٩).\n_________\n(١) [٢٩٤٢] الحكم على الإسناد:\nموضوع، فيه عبد الله بن أَحْمد بن عامر وأبوه يضعان الحديث.\nالتخريج:\nلم أجده هكذا، ولكن أخرج الإِمام مسلم في \"صحيحه\"، كتاب: القدر، باب: حجاج آدم وموسى ﵉ (٢٦٥٣) عن عبد الله بن عمرو بن العاص قال: سمعت رسول الله -ﷺ- يقول: \"كتب الله مقادير الخلائق قبل أن يخلق السموات والأرض بخمسين أَلْف سنة قال: وعرشه على الماء\".\n(٢) ابن فنجويه، ثِقَة صدوق كثير الرواية للمناكير.\n(٣) فقيه، روى عن الثِّقات الموضوعات.\n(٤) لم أجده.\n(٥) أبو عاصم الهمداني ضعيف.\n(٦) صدوق كثير الغلط، ضعيف في الأَوْزَاعِيّ.\n(٧) الأَوْزَاعِيّ: عبد الرَّحْمَن بن عمرو، ثِقَة جليل، فقيه.\n(٨) ثِقَة.\n(٩) [٢٩٤٣] الحكم على الإسناد:\nضعيف جدًّا؛ فيه النهاوندي، يروي الموضوعات، والسري بن عاصم الهمداني، ضعيف، وفيه من لم أجده. =","vol":"25","page":267},{"text":"[٢٩٤٤] وأخبرنا الحسين بن محمَّد بن الحسين (١)، قال: حَدَّثَنَا محمَّد بن عليّ بن الحسن الصوفي (٢)، قال: حَدَّثَنَا زكريا بن يحيى السَّاجي (٣)، قال: حَدَّثَنَا محمَّد بن المثنَّى (٤)، قال: حَدَّثني إبراهيم بن أبي الوزير (٥)، قال: حَدَّثَنَا مروان بن معاوية الفزاري (٦)، عن سيف الكُوفيّ (٧)، عن أبي فزارة (٨)، قال: قال ابن عباس - ﵄ -: إذا كثرت القدرية بالبصرة ائتفكت بأهلها، وإذا كثرت السبائية (٩)، بالكوفة ائتفكت بأهلها.\n_________\n= التخريج:\nأورده ابن حجر في \"اللسان\" ٣/ ١٦.\nوأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٤٨.\n(١) ابن فنجويه، ثِقَة صدوق كثير الرواية للمناكير.\n(٢) كان شيخًا فاضلًا ثِقَة ورعًا.\n(٣) أبو يعلى البَصْرِيّ ثِقَة فقيه.\n(٤) ابن عبيد العنزي، ثِقَة ثبت.\n(٥) إبراهيم بن عمر بن مطرف الهاشمي مولاهم، أبو إسحاق بن أبي الوزير المكي نزيل البصرة، قال أبو حاتم والنَّسائيّ: لا بأس به، وقال الحافظ: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١١٤، \"الثِّقات\" لابن حبان ٨/ ٦٥، \"تهذيب الكمال\" للمزي ٢/ ١٥٧، \"تقريب التهذيب\" لابن حجر (٢٢٢).\n(٦) أبو عبد الله الكُوفيّ، ثِقَة حافظ وكان يدلس أسماء الشيوخ.\n(٧) سيف بن عمر، ضعيف الحديث، عمدة في التاريخ، أفحش ابن حبان القول فيه.\n(٨) راشد بن كيسان العبسي، الكُوفيّ، ثِقَة.\n(٩) السبائية: هم أصحاب عبد الله بن سبأ، وهي: صنف من الغالية وهم الذين غلوا في حق أئمتهم حتَّى أخرجوهم من حدود الخليقة، وحكموا فيهم بأحكام الإلهية فربما شبهوا واحدًا من الأئمة بالإله، والغالية فرقة من الشيعة. \"الملل والنحل\" للشهرستاني: (١٧٤).","vol":"25","page":268},{"text":"[٢٩٤٥] وبه عن الساجي (١)، قال: حَدَّثَنَا الحسن بن حميد (٢)، قال: حَدَّثني عبد الله بن الحسن بن عبد الملك بن حسَّان الكلبي (٣)، قال: حَدَّثني سعيد بن محمَّد الغساني (٤)، قال: لما أخذ أبو شاكر الديصاني (٥) بالبصرة، فأقرَّ أنَّه ديصاني (٦)، وكان يظهر القول بالرفض والقدر، فقيل له: لم اخترت القدر والرفض؟ قال: اخترت القول بالقدر لأخرج أفعال العباد من قدرة الله وأنه ليس بخالقها، فإذا جاز أن يخرج بعض الأشياء عن قدرته جاز أن يخرج\n_________\n= [٢٩٤٤] الحكم على الإسناد:\nمنقطع بين أبي فزارة وابن عباس، وسيف بن عمر، ضعيف.\nالتخريج:\nلم أجده.\n(١) زكريا بن يحيى، ثِقَة فقيه.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) هو ميمون بن ديصان بن سعيد الغضبان، كان ممن صحب أَبا الخطاب محمَّد بن أبي زينب مولى بني أسد، فأخذا في نشر مذهبهم أن الله لم يوجب على أوليائه العبادات، ولا حرم عليهم شيئًا من المحرمات، حتَّى اشتدت شوكتهم في الدولة العباسية، فأخذ عيسى بن موسى أَبا الخطاب وضرب عنقه مع سبعين من أصحابه، وأما أبو شاكر فصار إلى بيت المقدس مع جماعة من أصحابه وأخذوا في تعلم الشعوذة. انظر \"نهاية الأرب في فنون الأدب\" للنويري ٢٨/ ٣٩.\n(٦) الديصانية: هي فرقة من الثنوية أثبتوا أصلين: نورًا وظلامًا، فالنور يفعل الخير قصدًا واختيارًا، والظلام يفعل الشر طبعًا واضطرارًا. \"الملل والنحل\" (٢٥١).","vol":"25","page":269},{"text":"عن قدرته الأشياء كلها، واخترت القول بالرفض لأتصل بالطعن إلى نقلة هذا الدين، فإذا بطل النقلة وفسد بطل المنقول (١).\n[٢٩٤٦] وأخبرني الحسين بن محمَّد (٢)، قال: حَدَّثَنَا عبد الله بن عبد الرَّحْمَن الدقاق (٣)، قال: حَدَّثَنَا محمَّد بن عبد العزيز (٤)، قال: حَدَّثَنَا عبد الله بن عبد الوهَّاب (٥)، قال: حَدَّثَنَا الدَّرَاوَردي (٦)، قال: قال لي (أبو سهيل) (٧): إذا سلم عليك القدرية فُردَّ عليهم كما يُرد على اليهود قل: وعليك (٨).\n_________\n(١) [٢٩٤٥] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nلم أجده.\n(٢) ابن فنجويه، ثِقَة صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) الحَجبي، أبو محمَّد البَصْرِيّ، ثِقَة.\n(٦) عبد العزيز بن محمَّد بن عبيد، أبو محمَّد الجهني، صدوق كان يحدث من كتب غيره فيخطئ.\n(٧) في (ت): أبو سهل. والتصويب من (ح)، وهو نافع بن مالك بن أبي عامر الأصبحي التَّيْميّ، ثِقَة.\n(٨) [٢٩٤٦] الحكم على الإسناد:\nفيه الدراوردي صدوق.\nالتخريج:\nلم أجده.","vol":"25","page":270},{"text":"وعن ابن عمر - ﵁ - أنَّ النَّبِيّ - ﷺ - قال: \"كل شيء بقدر، حتَّى العجز والكيس (١) \" (٢).\n\n<span data-type=\"title\" id=toc-5311>٥١ </span>- قوله ﷿: ﴿وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ﴾\nأشباهكم يَا أهل مكة في الكفر من الأمم الماضية (٣).\n﴿فَهَلْ مِنْ مُدَّكِرٍ﴾ يتذكر ما كان في تلك الأمم ويتعظ بها (٤).\n\n<span data-type=\"title\" id=toc-5312>٥٢ </span>- ﴿وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ (٥٢)﴾\nفي كتب الحفظة، من خير أو شر يعني: الأشياع (٥)، وقيل: في اللوح المحفوظ (٦).\n_________\n(١) أخرجه مسلم في كتاب: القدر، باب: كل شيء بقدر، من طريق عمرو بن مسلم عن طاوس عن أبي عمر - ﵁ - بمثله: (٢٦٥٥).\n(٢) الحديث ساقط من (ح).\n(٣) \"جامع البيان\" للطبري ٢٧/ ١١٢، \"الوسيط\" للواحدي ٤/ ٢١٦، \"معالم التنزيل\" للبغوي ٧/ ٤٣٦، \"الكشاف\" للزمخشري ٤/ ٤٤١، \"باهر البرهان\" للغزنوي (١٤٢٢)، \"زاد المسير\" لابن الجوزي ٨/ ١٠٢، \"الجامع لأحكام القرآن\" ١٧/ ١٤٨، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٦، \"لباب التأويل\" للخازن ٦/ ٢٣٣.\n(٤) \"تأويل مشكل القرآن\" لابن قتيبة (٢٤٠)، \"الوسيط\" للواحدي ٤/ ٢١٦، \"معالم التنزيل\" للبغوي ٧/ ٤٣٦، \"زاد المسير\" لابن الجوزي ٨/ ١٠٢، \"لباب التأويل\" للخازن ٦/ ٢٣٣.\n(٥) \"جامع البيان\" للطبري ٢٧/ ١١٢، \"الكشاف\" للزمخشري ٤/ ٤٤١، \"معالم التنزيل\" للبغوي ٧/ ٤٣٦، \"زاد المسير\" لابن الجوزي ٨/ ١٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٩، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٦، \"لباب التأويل\" للخازن ٦/ ٢٣٣، \"البحر المحيط\" لأبي حيان ٨/ ١٨٢.\n(٦) \"الوسيط\" للواحدي ٤/ ٢١٦، \"معالم التنزيل\" للبغوي ٧/ ٢٣٦، \"زاد المسير\" =","vol":"25","page":271},{"text":"<span data-type=\"title\" id=toc-5313>٥٣ </span>- ﴿وَكُلُّ صَغِيرٍ وَكَبِيرٍ﴾ منهم ومن أعمالهم (١).\n﴿مُسْتَطَرٌ﴾ مكتوب محفوظ عليهم (٢)، يقال: كتَبت واكتتبت، وسطرت واستطرت بمعنى، وكذلك قرأتُ واقترأت (٣).\nوقيل: مكتوب على فاعليه أن يفعلوه ومكتوب إذا فعلوه (٤) (٥).\n\n<span data-type=\"title\" id=toc-5314>٥٤ </span>- قوله ﷿: ﴿إِنَّ الْمُتَّقِينَ﴾ المُؤْمنين الذين يتقون الشِّرك.\n﴿فِي جَنَّاتٍ﴾ بساتين ﴿وَنَهَرٍ﴾ (٦) وأنهار، وحده لرؤوس\n_________\n= لابن الجوزي ٨/ ١٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩، \"لباب التأويل\" للخازن ٧/ ٢٣٣.\n(١) \"الوسيط\" للواحدي ٤/ ٢١٦، \"الكشاف\" للزمخشري ٤/ ٤٤١، \"معالم التنزيل\" للبغوي ٧/ ٤٣٦، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٧، \"لباب التأويل\" للخازن ٦/ ٢٣٣، \"البحر المحيط\" لأبي حيان ٨/ ١٨٢.\n(٢) \"معاني القرآن\" للفراء ٣/ ١١١، \"جامع البيان\" للطبري ٢٧/ ١١٢، ونسب الماوردي كلمة (مكتوب) للحسن وعكرمة وابن زيد، ونسب (محفوظ) لقتادة \"النكت والعيون\" للماوردي ٥/ ٤٢٠، \"معالم التنزيل\" للبغوي ٧/ ٤٣٦، \"زاد المسير\" لابن الجوزي ٨/ ١٠٣.\n(٣) \"مجاز القرآن\" لأبي عبيدة: ٢/ ٢٤١، \"معالم التنزيل\" للبغوي ٧/ ٤٣٦.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٩.\n(٥) ساقط من (ح).\n(٦) وقع في أعلى اللوحة (ب) ما نصه:\nوقرأ الجمهور (ونهر) على الإفراد والهاء مفتوحة، والأعرج ومجاهد وحميد وأبو السمال والفياض بن غزوان بسكونها، والمراد به الجنس إن أريد به الأنهار، أو يكون معنى ونهر وسعة في الأرزاق والمنازل، ومنه قول قيس بن الخطيم: ملكت بها كفي فأنهرت فتقها، أي أوسعت فتقها، وقرأ زهير العرقبي والأعمش وأبو نهيك وأبو مجلز واليماني بضم النُّون والهاء جمع نَهر، كرهْن =","vol":"25","page":272},{"text":"الآي (١)، كقوله: ﴿وَيُوَلُّونَ الدُّبُرَ﴾.\nوقيل: وحّد على طريق الجنس (٢).\nوقال الضحاك: يعني في ضياء وسعة، ومنه النهار (٣)، قال الشَّاعر:\nمَلكتُ بها كفي فَأنْهرتُ فَتْقَها ... يَرى قَائمٌ مِنْ دُونها ما وراءها (٤)\nأي: أوسعت خرقها.\nوقرأ الأعرج وطلحة بن مصرِّف وقتادة: بضمتين، كأنها جمع\n_________\n= ورُهُن أو نهْر كأسد وأُسد وهو مناسب لجمع جنات، وقيل: نهر جمع نهار ولا ليل في الجنة وهو بعيد ... \"البحر المحيط\" لأبي حيان لأبي حيان: ٨/ ١٨٢.\n(١) ينظر: \"الوسيط\" للواحدي ٤/ ٢١٦، \"معالم التنزيل\" للبغوي ٧/ ٤٣٧، \"زاد المسير\" لابن الجوزي ٨/ ١٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٩، \"لباب التأويل\" للخازن ٦/ ٢٣٣.\n(٢) أورده الزمخشري بلفظ آخر\"الكشاف\" ٤/ ٤٤٢، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٧.\n(٣) \"معاني القرآن\" للفراء ٣/ ١١، \"معالم التنزيل\" للبغوي ٧/ ٤٣٧، الزمخشري ولم ينسبه \"الكشاف\" ٤/ ٤٤٢، \"زاد المسير\" لابن الجوزي ٨/ ١٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٩، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٧، \"لباب التأويل\" للخازن ٦/ ٢٣٣.\n(٤) \"ديوان قيس بن الخطيم\": من خلفها: (٤٦)، \"زاد المسير\" لابن الجوزي ٨/ ١٠٣، \"الجامع لأحكام القرآن\" ١٧/ ١٤٩، \"ديوان الحماسة\" ١/ ٥٤.\nملكتُ: شددت، أنهرت: أجريت الدم، وهو هنا يصف قتله لابن عبد القيس فيقول: طعنه بالرمح فأوسع الطعنة حتَّى يرى القائم من دونها الشيء الذي وراءها.","vol":"25","page":273},{"text":"نهار، يعني: لا ليل لهم (١).\nقال الفراء: أنشدني بعض العرب:\nإنْ تكُ ليليّا فإنِّي نهرُ ... مَتى أرى الصُّبح فلا أنْتظرُ (٢)\nأي: صاحب النهار، وقال آخر:\nلولا الثريدان هلكنا بالضمر ... ثريد ليل وثريد بالنهر (٣)\n\n<span data-type=\"title\" id=toc-5315>٥٥ </span>- ﴿فِي مَقْعَدِ صِدْقٍ﴾ في مجلس حق لا لغو فيه ولا تأثيم (٤)، وهو الجنة (٥).\n﴿عِنْدَ مَلِيكٍ مُقْتَدِرٍ﴾ ملك قادر، و﴿عِنْدَ﴾ إشارة إلى القربة والزلفة والرتبة (٦).\nقال الصادق: مدح الله تعالى المكان بالصدق، فلا يقعد فيه إلَّا\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٩، ونسبه القاضي لابن محيصن، \"القراءات الشاذة\" (٨٧).\n(٢) \"معاني القرآن\" للفراء ٣/ ١١١، \"جامع البيان\" للطبري ٢٧/ ١١٣، القرطبي ونسبه للفراء \"الجامع لأحكام القرآن\" ١٧/ ١٥٠.\n(٣) لم أجده.\n(٤) \"جامع البيان\" للطبري ٢٧/ ١١٣، \"النكت والعيون\" للماوردي ٥/ ٤٢١، \"معالم التنزيل\" للبغوي ٧/ ٤٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٠، \"لباب التأويل\" للخازن ٦/ ٢٣٣.\n(٥) \"الجامع لأحكام القرآن\" للقوطبي ١٧/ ١٥٠.\n(٦) \"الوسيط\" للواحدي ٤/ ٦١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٠، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٧، \"لباب التأويل\" للخازن ٦/ ٢٣٣.","vol":"25","page":274},{"text":"أهل الصِدق (١).\n[٢٩٤٧] وأخبرني ابن فنجويه (٢)، قال: حَدَّثَنَا موسى بن محمَّد (٣)، قال: حَدَّثَنَا الحسن بن علَوية (٤)، قال: حَدَّثَنَا إسماعيل ابن عيسى (٥)، قال: حَدَّثَنَا المسيّب (بن شريك) (٦) عن إبراهيم البكري (٧)، عن صالح بن حيان (٨)، عن عبد الله بن بريدة (٩) أنَّه قال في قوله تعالى: ﴿فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ (٥٥)﴾ أن أهل الجنة يدخلون كل يوم على الجبار ﷿، فيقرؤون القرآن على ربهم ﵎، وقد جلس كل امرئ منهم مجلسه الذي هو مجلسه على منابر من الدرِّ، والياقوت، والزبرجد، والذهب، والزمرد، والفضة، بقدر أعمالهم، فلم تقرَّ أعينهم بشيء قط كما تقرُّ بذلك، ولم يسمعوا شيئًا أعظم ولا أحسن منه، ثم ينصرفون إلى منازلهم قريرة أعينهم إلى مثلها من الغد.\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٠، \"لباب التأويل\" للخازن ٦/ ٢٣٣.\n(٢) ثِقَة صدوق كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) الحسن بن عليّ بن مُحَمَّد بن سليمان، ثِقَة.\n(٥) البغدادي العطار، ضعفه الأَزدِيّ وصححه غيره.\n(٦) من (ح)، وهو أبو سعيد الكُوفيّ، متروك.\n(٧) إبراهيم بن إسماعيل اليشكري، مجهول الحال.\n(٨) في (ت): حسان.\nوالتصويب من (ح)، وهو القُرشيّ الكُوفيّ، ضعيف.\n(٩) أبو سهل الأسلمي، ثِقَة.","vol":"25","page":275},{"text":"[٢٩٤٨] وأخبرني الحسين بن محمَّد بن عبد الله الحديثي (١)، قال: حَدَّثَنَا سعد بن محمَّد بن إسحاق الصيرفي (٢)، قال: حَدَّثَنَا محمَّد بن عثمان بن أبي شيبة (٣)، قال: حَدَّثَنَا زكريا بن يحيى (٤) قال: حَدَّثَنَا عمرو بن ثابت (٥) عن أَبيه (٦)، عن عاصم بن ضمرة (٧) عن جابر بن عبد الله - ﵄ - قال: بينا رسول الله - ﷺ - يومًا في مسجد المدينة إذ ذكرَ بعض أصحابه الجنة، فقال رسول الله - ﷺ -: \"إنَّ لله تعالى لواءً من نور وعمودًا من زبرجد، خلقهما قبل أن يخلق\n_________\n= [٢٩٤٧] الحكم على الإسناد:\nضعيف جدًّا؛ فيه المسيّب بن شريك متروك، وصالح بن حيان ضعيف، وإسماعيل بن عيسى متكلم فيه.\nالتخريج:\nأخرجه الحكيم التِّرْمِذِيّ عن بريدة مرفوعًا كما في. \"الدر المنثور\" للسيوطي ٦/ ١٨٨.\n(١) ابن فنجويه ثِقَة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) مختلف فيه، مشاه بعضهم وكذبه آخرون.\n(٤) لم يتبين لي من هو.\n(٥) هو ابن أبي المقدام الكُوفيّ، ضعيف رمي بالرفض.\n(٦) من (ح)، وهو ثابت بن هرمز الكُوفيّ، أبو المقدام الحداد مشهور بكنيته، وثقه أَحْمد وابن معين والنَّسائيّ، وقال أبو حاتم: صالح، وقال الحافظ: صدوق يهم، انظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٥٩، \"تهذيب الكمال\" للمزي ٤/ ٣٨٠، \"تقريب التهذيب\" لابن حجر (٨٣٢).\n(٧) السلولي، الكوفي، صدوق.","vol":"25","page":276},{"text":"السماوات والأرض بألفي سنة، مكتوب على رداء ذلك اللواء لا إله إلَّا الله محمَّد رسول الله، آل محمَّد خير البرية، عليٌّ صاحب اللواء إمام القوم\"، فقال عليٌّ: الحمد لله الذي هدانا بك وشرفنا وأكرمنا. فقال له النبي -ﷺ-: \"أما علمت أنَّ من أحبنا وانتحل محبتنا أسكنه الله تعالى معنا. وتلا: ﴿فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ (٥٥)﴾ (١).\n[٢٩٤٩] وأخبرني ابن فنجويه (٢)، قال: حَدَّثَنَا ابن ماجه (٣)، قال: حَدَّثَنَا الحسن بن أَيُّوب (٤)، قال: حَدَّثَنَا عبد الله بن أبي زياد (٥)، قال: حَدَّثَنَا سيار (٦)، قال: حَدَّثَنَا رياح القيسي (٧)،\n_________\n(١) [٢٩٤٨] الحكم على الإسناد:\nضعيف؛ فيه عمرو بن ثابت ضعيف رمي بالرفض، وأبوه صدوق يهم، ومحمَّد بن عثمان متكلم فيه، وفيه أَيضًا من لم أجده.\nالتخريج:\nأخرجه أبو نعيم عن جابر - ﵁كما في \"الدر المنثور\" للسيوطي ٦/ ١٨٨.\n(٢) ثِقَة صدوق كثير الرواية للمناكير.\n(٣) أَحْمد بن الحسن بن يزيد، لم يذكر بجرح أو تعديل.\n(٤) قال أبو حاتم: صدوق.\n(٥) عبد الله بن الحكم بن أبي زياد القطواني، صدوق.\n(٦) ابن حاتم العنزي، صدوق له أوهام.\n(٧) رياح بن عمرو القيسي، أبو المهاجر الزَّاهد الكُوفيّ، قال عنه أبو زرعة: صدوق، وأورده ابن حبان في \"الثِّقات\"، وقال أبو داود: رجل سوء، وقال عنه الذهبي: هو من زهاد المبتدعة بالكوفة. \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥١١، \"الثِّقات\" لابن حبان ٦/ ٣١٠، \"ديوان الضعفاء\" للذهبي (ص ١٤٠)، \"ميزان الاعتدال\" للذهبي ٢/ ٦١، \"لسان الميزان\" لابن حجر ٢/ ٥٤٤.","vol":"25","page":277},{"text":"عن ثور بن يزيد (١) عن خالد بن معدان (٢)، قال: بلغنا أنَّ الملائكة يأتون المُؤْمنين يوم القيامة، فيقولون: يَا أولياء الله انطلقوا. فيقولون: إلى أين؟ فيقولون: إلى الجنة. فيقولون: إنكم لتذهبون بنا إلى غير بغيتنا. فيقال: وما بغيتكم؟ فيقولون: المقعد مع الحبيب (٣).\n[٢٩٥٠] وسمعت أَبا القاسم الحبيبي (٤)، يقول: سمعت أَبا محمَّد أَحْمد بن محمَّد بن إبراهيم البلاذري (٥)، يقول: سمعت بكر بن عبد الرَّحْمَن (٦) يقول: كان ذو النُّون المصري (٧) يحض أصحابه على التهجد وقيام الليل، فإذا حسَّ فيهم فترة قال:\nكدوا أولياء الله كدوا ... فإنَّ للأولياء عتقا\n_________\n(١) أبو خالد الحمصي، ثِقَة ثبت إلَّا أنَّه يرى القدر.\n(٢) أبو عبد الله الشَّاميّ الحمصي، ثِقَة عابد يرسل كثيرًا.\n(٣) [٢٩٤٩] الحكم على الإسناد:\nمرسل، فيه أصحاب بدع: رياح بن عمرو وثور بن يزيد، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الحكيم التِّرْمِذِيّ عن ثور بن يزيد. كما في \"الدر المنثور\" للسيوطي ٦/ ١٨٨.\n(٤) الحسن بن محمَّد بن حبيب، قيل: كذبه الحاكم.\n(٥) أبو محمَّد الطوسي، إمام حافظ.\n(٦) ابن عبد الله بن عيسى بن عبد الرَّحْمَن بن أبي ليلى الأَنْصَارِيّ، ثِقَة.\n(٧) ثوبان بن إبراهيم، الزَّاهد شيخ الديار المصرية، كان واعظًا.","vol":"25","page":278},{"text":"مقعد صدق بكشف حجب ... يوم يرون الجليل حقا (١)\n_________\n(١) [٢٩٥٠] الحكم على الإسناد:\nشيخ المصنف، كذبه الحاكم.\nالتخريج:\nلم أجده.","vol":"25","page":279},{"text":"<span data-type=\"title\" id=toc-5316>٥٥ - سُورَة الرحمن</span>","vol":"25","page":281},{"text":"سورة الرحمن ﷿ (١)\nمكية، وقيل: مدنيَّة. والصحيح: هو الأول (٢) لما روى هشام بن عروة عن أنسه، قال: أول من جهر بالقرآن بمكة بعد النَّبِيّ -ﷺ- عبد الله بن مسعود - ﵁ -، وذلك أنَّ الصَّحَابَة قالوا: ما سمعت قريش هذا القرآن يجهر به، فمن رجل يسمعهموه؟ فقال ابن مسعود - ﵁ -: أنا. فقالوا: إنَّا نخشى عليك منهم، وإنما يزيد رجلًا له عشيرة يمنعونه. فقال: دعوني، فإنَّ الله تعالى سيمنعني. ثم قام عند المقام فقال: بسم الله الرَّحْمَن الرَّحِيم: ﴿الرَّحْمَنُ (١) عَلَّمَ الْقُرْآنَ (٢)﴾. ثم تمادى رافعًا بها صوته وقريش في أنديتها، فتأملوا، وقالوا: ما يقول ابن أم عبد. فقالوا: هو يقول الذي يزعم محمَّد أنَّه أنزل عليه (٣). ثم قاموا إليه وجعلوا يضربونه وهو يقرأ، حتَّى بلغ منها ما شاء الله، ثم انصرف إلى أصحابه، وقد أثروا في وجهه، فقالوا: هذا الذي خشينا عليك (٤).\n_________\n(١) في (ح): تقدست أسماؤه وجلَّ ثناؤه.\n(٢) ينظر: \"فضائل القرآن\" لابن الضُّرَيس (٣٤)، \"دلائل النبوة\" ٧/ ١٤٣، \"النكت والعيون\" للماوردي ٥/ ٤٢٢، \"زاد المسير\" لابن الجوزي ٨/ ١٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥١، \"لباب التأويل\" للخازن ٧/ ٢، \"البحر المحيط\" لأبي حيان ٨/ ١٨٦.\n(٣) ساقطة من (ح).\n(٤) أخرجه الإِمام أَحْمد بن حنبل في فضائل الصَّحَابَة (١٥٣٥) مرسلًا من طريق يحيى ابن عروة بن الزُّبير عن أَبيه قال: كان أول من جهر بالقرآن بعد رسول الله -ﷺ- بمكة =","vol":"25","page":283},{"text":"وفي الحديث أنَّ النَّبِيّ -ﷺ- قام بنخلة يصلي صلاة الصبح، فقرأ سورة الرَّحْمَن، ومرَّ النفر من الجن، فآمنوا به (١).\nففي هذا دليلٌ على أنها مكية وهي سبعون وست آيات في البَصْرِيّ، وسبع في المدنيَّين والمكي، وثمانٍ في الكُوفيّ والشامي، اختلفوا في خمس آيات، عبد الكُوفيّ والشامي ﴿الرَّحْمَنُ﴾، وعد الكُوفيّ والبصري والشامي ﴿خَلَقَ الْإِنْسَانَ﴾ الأول، وكلهم عدَّ ﴿وَضَعَهَا لِلْأَنَامِ﴾ إلَّا المكيّ، وكلهم عدَّ ﴿يُكَذِّبُ بِهَا الْمُجْرِمُونَ﴾ إلَّا البَصْرِيّ، وعد المدنيان والمكيُّ ﴿شُوَاظٌ مِنْ نَارٍ﴾ (٢). وعدد كلماتها ثلثمائة وإحدى وخمسون كلمة، وحروفها أَلْف وستمائة وستة وثلاثون حرفًا (٣).\n[٢٩٥١] أخبرنا الأستاذ أبو الحسن علي بن محمَّد بن الحسن الخبازي (٤)، قال: حُدّثْتُ عن أَحْمد بن الحسن المقرئ (٥)، قال:\n_________\n= عبد الله بن مسعود. وأورده ابن هشام في \"السيرة\" عن ابن إسحاق بنحوه: ١/ ٣٣٦، وابن الأثير في \"أسد الغابة\" ٣/ ٣٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٥١.\n(١) ساقطة من (ح)، وسيأتي تخريجه.\n(٢) الاختلافات ساقطة من (ح).\n(٣) ينظر: \"البيان\" للداني (٢٣٧)، \"لباب التأويل\" للخازن ٧/ ٢، \"القول الوجيز\" للمخللاتي (٣٠٤)، \"منار الهدى\" للأشموني (٢٧١).\n(٤) إمام ثِقَة.\n(٥) أَحْمد بن الحسن، أبو الحسن البغدادي، المعروف بالبطي، مقرئ ضابط جليل مشهور، قرأ على محمَّد بن يحيى الكسائي، وهو من أجلِّ أصحابه، تُوفِّي سنة (٣٣٠ هـ). \"غاية النهاية\" ١/ ٤٧.","vol":"25","page":284},{"text":"حَدَّثَنَا محمَّد بن يحيى الكسائي (١)، قال: حَدَّثَنَا هاشم البربري (٢)، قال: حَدَّثَنَا علي بن حمزة الكسائي (٣)، قال: حَدَّثَنَا موسى بن جعفر (٤) عن أَبيه جعفر (٥)، عن أَبيه (٦)، عن علي بن الحسين (٧)، عن أَبيه (٨)، عن علي - ﵁ - قال: سمعت النَّبِيّ - ﷺ - يقول: \"إنَّ لكل شيء عروسًا، وعروس القرآن سورة الرَّحْمَن\" (٩).\n_________\n(١) أبو عبد الله الصغير البغدادي، مقرئ محقق جليل شيخ متصدر، ثِقَة.\n(٢) هاشم بن عبد العزيز، أبو محمَّد البربري البغدادي المقرئ، وهِم من سماه هشامًا، روى عن أبي الحسن الكسائي، وروى عنه محمَّد بن يحيى الكسائي \"غاية النهاية\" ٢/ ٤٨٠.\n(٣) إمام في النحو والقراءة، ذكره ابن حبان في \"الثِّقات\".\n(٤) الكاظم، صدوق عابد.\n(٥) ابن محمَّد بن عليّ الصادق، صدوق فقيه إمام.\n(٦) محمَّد بن عليّ بن الحسين، الباقر ثِقَة.\n(٧) زين العابدين، ثِقَة ثبت.\n(٨) الحسين بن عليّ بن أبي طالب، سبط رسول الله - ﷺ -.\n(٩) [٢٩٥١] الحكم على الإسناد:\nشيخ علي بن محمَّد الخبازي، مجهول، وفيه هاشم بن عبد العزيز لم يذكر بجرح أو تعديل، وموسى بن جعفر وأبوه، صدوقان.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\"، ٢/ ٤٩٠، من طريق علي بن الحسن عن أَحْمد بن الحسن به بمثله.\nوأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٥١، وأورده السيوطي في \"الدر المنثور\" وعزاه للبيهقي ٦/ ١٩٠.","vol":"25","page":285},{"text":"[٢٩٥٢] وأخبرنا أبو الحسن أَحْمد بن إبراهيم العبدوي (١) قراءةً عليه، سنة أربع وثمانين وثلاثمائة، قال: أخبرنا أبو عمرو محمَّد بن جعفر بن محمَّد الحيري (٢)، قال: حَدَّثَنَا إبراهيم بن شريك بن الفضل الكُوفيّ (٣)، قال: حَدَّثَنَا أَحْمد بن عبد الله (٤)، عن سلام بن سليم (٥)، قال: حَدَّثَنَا هارون بن كثير (٦)، عن زيد بن أسلم (٧)، عن أَبيه (٨)، عن أبي أُمامة (٩)، عن أبي بن كعب - ﵁ -، قال: قال رسول الله - ﷺ -: \"من قرأ سورة الرَّحْمَن رحم الله ضعفه، وأدى شكر ما أنعم الله عليه\" (١٠).\nوروي أنَّ قيس بن عاصم المنقري قال للنبي - ﷺ -: يَا محمَّد، اتل عليَّ مما أنزل الله عليك. فقرأ عليه سورة الرَّحْمَن فقال: أعِدها.\n_________\n(١) ابن عبدويه النَّيْسَابُورِيّ، الشيخ الجليل.\n(٢) ابن مطر المزكي، عدل ضابط.\n(٣) أبو إسحاق الأسدي، الإِمام المحدث الثقة.\n(٤) ابن يونس اليربوعي، ثِقَة حافظ.\n(٥) أبو سليمان الطَّويل، متروك.\n(٦) مجهول.\n(٧) قال الحافظ: هو تحريف، والصواب (زيد بن سالم)، جهله أبو حاتم.\n(٨) قال الذهبي: زيد عن أَبيه نكرة.\n(٩) صدي بن عجلان الباهليّ، صحابي مشهور.\n(١٠) [٢٩٥٢] الحكم على الإسناد:\nموضوع.\nالتخريج:\nتقدم الكلام عليه مرارًا في أوائل السور.","vol":"25","page":286},{"text":"فأعادها ثلاثًا، فقال: والله إنَّ له لطلاوةً، وإنَّ عليه لحلاوةً، وإنَّ أسفله لمغدِق، وإنَّ أعلاه لمُثمرٌ، وما يقول هذا بشر، وأنا أشهد أن لا إله إلَّا الله وأنَّك رسول الله (١) (٢).\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) لم أجده.","vol":"25","page":287},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5317>١ </span>- قوله ﷿: ﴿الرَّحْمَنُ (١) عَلَّمَ الْقُرْآنَ <span data-type=\"title\" id=toc-5318>(٢)﴾</span>\nأي: علَّمه نبيَّه - ﷺ - (١)، نزلت حين قالوا: وما الرَّحْمَن؟ (٢).\nوقيل: نزلت جوابًا لأهل مكة حين قالوا: إنما يعلمه بشر <span data-type=\"title\" id=toc-5319>(٣)</span>. (وهو رحمان اليمامة، يعنون مسيلمة الكذاب، فأنزل الله تعالى: ﴿الرَّحْمَنُ﴾، وهو الكثير الرحمة (٤).\nوقال الحسن: هو اسم لا يستطيع العباد أن ينتحلوه (٥» (٦).\n\n٣ - ﴿خَلَقَ الْإِنْسَانَ﴾\nقال ابن عباس - ﵄ - وقتادة: يعني آدم ﵇ (٧).\n_________\n(١) ساقط من (ح).\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٤٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٢، \"لباب التأويل\" للخازن ٧/ ٢، \"البحر المحيط\" لأبي حيان ٨/ ١٨٦.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٤٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٢، \"لباب التأويل\" للخازن ٧/ ٢، \"البحر المحيط\" لأبي حيان ٨/ ١٨٦.\n(٤) \"معاني القرآن\" للزجاج ٥/ ٩٥.\n(٥) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٢٢.\n(٦) ساقط من (ح).\n(٧) ينظر: الطبري ونسبه لقتادة \"جامع البيان\" ٢٧/ ١١٤، \"معاني القرآن\" للزجاج ٥/ ٩٥، الماوردي ونسبه للحسن وقتادة \"النكت والعيون\" ٥/ ٤٢٣، الواحدي ولم ينسبه \"الوسيط\" ٤/ ٢١٧، وينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤١، \"الكشاف\" للزمخشري ٥/ ٤٤٣، \"زاد المسير\" لابن الجوزي ٨/ ١٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٢، \"لباب التأويل\" للخازن ٧/ ٢.","vol":"25","page":288},{"text":"<span data-type=\"title\" id=toc-5320>٤ </span>- ﴿عَلَّمَهُ الْبَيَانَ (٤)﴾ أسماء كل شيء.\nوقيل: علمه اللغات كلها (١)، وكان آدم ﵇ يتكلم بسبعمائة أَلْف لغة، أفضلها العربية (٢).\nوقال الآخرون: أراد جميع النَّاس؛ لأنَّ الإنسان اسم للجنس (٣).\nثم اختلفوا في معنى البيان: فروي عن قتادة أنَّه قال: علَّمه بيان الحلال والحرام، وبيَّن له الخير والشر، وما يأتي وما يذر ليحتج بذلك عليه (٤). وقال أبو العالية، ومُرَّة الهمداني وابن زيد: يعني الكلام فضَّله به على سائر الحيوان (٥).\n_________\n(١) ينظر \"معالم التنزيل\" للبغوي ٧/ ٤٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٢، \"لباب التأويل\" للخازن ٧/ ٢، \"البحر المحيط\" لأبي حيان ٨/ ١٨٧.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٤٤١، \"لباب التأويل\" للخازن ٧/ ٢.\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ١١٤، \"معاني القرآن\" للزجاج ٥/ ٩٥، \"الوسيط\" للواحدي ٤/ ٢١٧، \"معالم التنزيل\" للبغوي ٧/ ٤٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٢، \"لباب التأويل\" للخازن ٧/ ٢.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١١٤، الماوردي مختصرًا في \"النكت والعيون\" ٥/ ٤٢٣، \"زاد المسير\" لابن الجوزي ٨/ ١٠٦، \"البحر المحيط\" لأبي حيان ٨/ ١٨٧.\n(٥) أورده الطبري عن ابن زيد \"جامع البيان\" ٢٧/ ١١٥، الواحدي عنهم جميعًا \"الوسيط\" ٤/ ٢١٧، وينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٢، \"لباب التأويل\" للخازن ٧/ ٢، \"البحر المحيط\" لأبي حيان ٨/ ١٨٧.","vol":"25","page":289},{"text":"وقال الحسن: النطق والتمييز (١). وقال محمَّد بن كعب: ما يقول وما يُقال له (٢).\nوقال السدي: علَّم كل قوم لسانهم الذين يتكلمون به (٣).\nوقال يمان: الكتابة والخط بالقلم (٤)، نظيره: ﴿عَلَّمَ بِالْقَلَمِ * عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (٥)﴾ (٥).\nوقال ابن كيسان: ﴿خَلَقَ الْإِنْسَانَ﴾ يعني: محمدًا -ﷺ-.\n﴿عَلَّمَهُ الْبَيَانَ (٤)﴾ يعني: ما كان وما يكون؛ لأنه بين (٦) عن الأولين والآخرين وعن يوم الدين (٧).\n_________\n(١) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٢٣، \"الوسيط\" للواحدي ٤/ ٢١٧، \"معالم التنزيل\" للبغوي ٧/ ٤٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٠٦.\n(٢) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ١٥٦، \"البحر المحيط\" لأبي حيان ٨/ ١٨٧.\n(٣) ينظر: \"الوسيط\" للواحدي ٤/ ٢١٧، \"معالم التنزيل\" للبغوي ٧/ ٤٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٣، \"لباب التأويل\" للخازن ٧/ ٢.\n(٤) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٢٣، ولم ينسبه، \"زاد المسير\" لابن الجوزي ٨/ ١٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٣، \"لباب التأويل\" للخازن ٧/ ٢، \"البحر المحيط\" لأبي حيان ٨/ ١٨٧.\n(٥) العلق: ٤، ٥.\n(٦) في (ح): (كان يبين).\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٢، الخازن ولم ينسبه \"لباب التأويل\" ٧/ ٢، \"البحر المحيط\" لأبي حيان ٨/ ١٨٧.","vol":"25","page":290},{"text":"(وقال الضحاك: البيان الخير والشر (١). وقال الرَّبيع بن أنس: هو ما ينفعه مما يضرُّه (٢» (٣).\nوقال قتادة:\n\n<span data-type=\"title\" id=toc-5321>٥ </span>- ﴿الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (٥)﴾\nأي: بحساب ومنازل، لا يعدوانها ولا يحيدان عنها (٤). قاله ابن عباس - ﵄ -، وقتادة، وأبو مالك (٥).\nوقال ابن زيد وابن كيسان: إنهما بحسب الأوقات والأعمار والآجال، ولولا الليل والنهار والشمس والقمر لم يدْر أحد كيف يحسب شيئًا، لو كان الدهر كله ليلًا كيف يحسب، أو نهارًا كيف يحسب (٦).\n_________\n(١) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٢٣، \"زاد المسير\" لابن الجوزي ٨/ ١٠٦، \"الجامع لأحكام القرآن\" ١٧/ ١٥٢، \"البحر المحيط\" ٨/ ١٨٧.\n(٢) أورده الماوردي بلفظ الضحاك في\"النكت والعيون\" ٥/ ٤٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٢.\n(٣) ما بين القوسين ساقط من (ح).\n(٤) ساقطة من (ح).\n(٥) أورده الفراء ولم ينسبه ينظر: \"معاني القرآن\" ٣/ ١١٢، الطبري ونسبه إليهم جميعًا \"جامع البيان\" ٢٧/ ١١٥، ابن أبي حاتم ونسبه لابن عباس - ﵄ - \"تفسير القرآن العظيم\": ١٠/ ٣٣٢٢، الماوردي ونسبه لابن عباس - ﵄ - \"النكت والعيون\" ٥/ ٤٢٣، الواحدي ولم ينسبه\"الوسيط\" ٤/ ٢١٧، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، القرطبي ونسبه عنهم جميعًا \"الجامع لأحكام القرآن\" ١٧/ ١٥٣.\n(٦) أورده الطبري عن ابن زيد \"جامع البيان\" ٢٧/ ١١٥، الماوردي ونسبه لابن زيد \"النكت والعيون\" ٥/ ٤٢٣، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الجامع لأحكام =","vol":"25","page":291},{"text":"وقال الضحاك: يجريان بقدر (١) (٢).\nوقال مجاهد: ﴿بِحُسْبَانٍ﴾ كحسبان الرحى (٣)، يعني: قطبها يدوران في مثل قطب الرحى (٤).\nوقال السدي: بآجال كآجال النَّاس، فإذا جاء أجلهما هلكا (٥)، نظيره: ﴿كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى﴾ (٦).\nوقال يمان: يجريان بأجل الدنيا وقضائها وفنائها (٧). (والحسبان) قد يكون مصدر حسبت أحسُبُ (٨) حسابًا وحُسْبانًا، مثل الغُفران والكُفران والرُّجحان والنُّقصان والسبحان والبُرهان، وقد يكون جمع الحساب، كالشهبان والركبان والقضبان والرُهبان، وارتفع ﴿الشَّمْسُ\n_________\n= القرآن\" للقرطبي ١٧/ ١٥٣، \"لباب التأويل\" للخازن ٧/ ٢.\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ١١٦، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٣.\n(٢) في (ح): (بقدرته).\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ١١٦، \"الجامع لأحكام القرآن\" ١٧/ ١٥٣.\n(٤) \"تفسير مجاهد\" (٦٣٩)، \"جامع البيان\" للطبري ٢٧/ ١١٦، \"النكت والعيون\" للماوردي ٥/ ٤٢٤، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٣، الخازن ولم ينسبه \"لباب التأويل\" للخازن ٧/ ٢، \"البحر المحيط\" لأبي حيان عن مجاهد ٨/ ١٨٧.\n(٥) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٢٣، \"الجامع لأحكام القرآن\" ١٧/ ١٥٣.\n(٦) الرعد: ٢.\n(٧) لم أجده.\n(٨) ساقط من (ح).","vol":"25","page":292},{"text":"وَالْقَمَرُ﴾ بإضمار فعل مجازه: الشَّمس والقمر تجريان بحسبان.\nوقيل: مبتدأ وخبره فيما بعده، ونظم الآية: ﴿الرَّحْمَنُ * عَلَّمَ الْقُرْآنَ (٢)﴾ (١) وقدر الشَّمس والقمر.\nوقيل: هو مردود على البيان، أي: علمه البيان أنَّ الشَّمس والقمر بحسبان، وموضع بحسبان رفع على خبر الشَّمس (٢). ويقال: سعة الشمس سبعة (٣) آلاف فرسخ وأربعمائة فرسخ في مثلها، وسعة القمر أَلْف فرسخ في أَلْف فرسخ، مكتوب في وجه الشَّمس: لا إله إلَّا الله، محمَّد رسول الله، خلق الله الشَّمس بقدرته وأجراها بأمره. وفي بطنها مكتوب: لا إله إلَّا الله محمَّد رسول الله، سبحان من رضاه كلام، وغضبه كلام، ورحمته كلام، وعذابه كلام. وفي وَجه القمر مكتوب: لا إله إلَّا الله محمَّد رسول الله، خلق الله القمر، وخلق الظلمات والنور، وخلق الخير والشر بقدرته، يبتلي بذلك من شاء من خلقه. وفي باطنه: لا إله إلَّا الله محمَّد رسول الله، طوبى لمن أجرى الله الخير على يديه، والويل لمن أجرى الشر على يديه (٤).\n\n<span data-type=\"title\" id=toc-5322>٦ </span>- قوله ﷿: ﴿وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (٦)﴾\nفالنجم مثل العشب والبقل، وليس له ساق من الأشجار، وكان\n_________\n(١) \"جامع البيان\" للطبري ٢٧/ ١١٦، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٣.\n(٢) \"جامع البيان\" للطبري ٢٧/ ١١٦.\n(٣) في (ح): (ستة). وفي هامشه: (سبعة).\n(٤) لم أجده عند غير المصنف.","vol":"25","page":293},{"text":"ينبسط على وجه الأرض (١)، وقال السدي: هو جميع النبات (٢). سمي نجمًا لطلوعه من الأرض، والشجر كل ما له ساق، وسجودهما سجود ظلهما (٣).\nوقال مجاهد وقتادة: هو الكوكب، وسجوده طلوعه (٤) (وقال الفراء: سجودهما أنَّه يستقبلان الشَّمس إذا طلعت، ثم يميلان معها حين ينكسر الفيء (٥).\nوقال أبو مسلم: السجود من جميع الموات: الاستسلام والانقياد لما سُخِر له، أي: يخضعان لما يريد منهما (٦).\n_________\n(١) \"جامع البيان\" للطبري ٢٧/ ١١٦، \"معاني القرآن\" للزجاج ٥/ ٩٦، ابن أبي حاتم ونسبه لابن عباس - ﵄ - \"تفسير القرآن العظيم\" ١٠/ ٣٣٢٢، \"غريب القرآن\" للسجستاني (٤٥٠)، \"النكت والعيون\" للماوردي ٥/ ٤٢٤، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الكشاف\" للزمخشري ٤/ ٤٤٣، \"باهر البرهان\" للغزنوي (١٤٢٤).\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ١١٧.\n(٣) \"النكت والعيون\" للماوردي ٥/ ٤٢٤، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"زاد المسير\" لابن الجوزي ٨/ ١٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٤.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١١٧، الماوردي ونسبه لمجاهد، \"النكت والعيون\" للماوردي ٥/ ٤٢٤، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، ابن الجوزي، ونسبه لمجاهد، \"زاد المسير\" ٨/ ١٠٧، \"لباب التأويل\" للخازن ٧/ ٣.\n(٥) \"معاني القرآن\" للفراء ٣/ ١١٢، أبو بكر السجستاني ولم ينسبه، \"غريب القرآن\" (٤٥٠)، الماوردي ونسبه للفراء، \"النكت والعيون\" ٥/ ٤٢٤، \"زاد المسير\" لابن الجوزي ٨/ ١٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٤.\n(٦) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٤، ولم ينسبه.","vol":"25","page":294},{"text":"وقيل: سجودهما دوران الظل معهما (١)، ويجوز أن يريد بهما الأمرين) (٢).\n\n<span data-type=\"title\" id=toc-5323>٧ </span>- ﴿وَالسَّمَاءَ رَفَعَهَا﴾ فوق الأرض (٣).\n﴿وَوَضَعَ الْمِيزَانَ﴾ قال مجاهد: الميزان العدل (٤).\nوقال الحسن وقتادة والضَّحَاك: هو الذي يوزن به لينتصف به النَّاس بعضهم من بعض (٥).\n_________\n(١) \"معاني القرآن\" للزجاج ٥/ ٩٦، الماوردي ونسبه للزجاج، \"النكت والعيون\" ٥/ ٤٢٤، \"باهر البرهان\" للغزنوي (١٤٢٤)، القرطبي ونسبه للزجاج، \"الجامع لأحكام القرآن\" ١٧/ ١٥٤.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) ينظر: \"معاني القرآن\" للفراء ٣/ ١١٣، \"جامع البيان\" للطبري ٢٧/ ١١٨، \"معاني القرآن\" للزجاج ٥/ ٩٦، \"النكت والعيون\" للماوردي ٥/ ٤٢٤، \"الوسيط\" للواحدي ٤/ ٢١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"لباب التأويل\" للخازن ٧/ ٣.\n(٤) \"تفسير مجاهد\" (٦٤٠)، وأورده الفراء ولم ينسبه في \"معاني القرآن\" ٣/ ١١٣، الطبري ونسبه لمجاهد، \"جامع البيان\" ٢٧/ ١١٨، والزجاج ولم ينسبه في \"معاني القرآن\" ٥/ ٩٦، الماوردي ونسبه لمجاهد وقتادة \"النكت والعيون\" ٥/ ٤٢٤، الواحدي ونسبه للزجاج، \"الوسيط\" ٤/ ٢١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"باهر البرهان\" للغزنوي (١٤٢٥)، \"زاد المسير\" لابن الجوزي ٨/ ١٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٤.\n(٥) أورده الزجاج ولم ينسبه، \"معاني القرآن\" ٥/ ٩٦، الماوردي ونسبه للضحاك، \"النكت والعيون\" ٥/ ٤٢٤، الواحدي ولم ينسبه، \"الوسيط\" ٤/ ٢١٨، البَغَوِيّ عنهم جميعًا، \"معالم التنزيل\" ٧/ ٤٤٢، \"زاد المسير\" لابن الجوزي ٨/ ١٠٧، \"الجامع لأحكام القرآن\" ١٧/ ١٥٤، الخازن ولم ينسبه، \"لباب التأويل\" ٧/ ٣.","vol":"25","page":295},{"text":"وقال الحسين بن الفضل: الميزان: القرآن (١)، وأصل الوزن التقدير (٢).\n\n<span data-type=\"title\" id=toc-5324>٨ </span>- ﴿أَلَّا تَطْغَوْا﴾ ألا تجوروا (٣).\n﴿فِي الْمِيزَانِ﴾ قال ابن عباس: يعني لئلا تميلوا ولا تظلموا فتميلوا اللسان وتجاوزوا الحق في الميزان (٤).\nوقيل: لا تطغوا فيه؛ لأنَّ ما لا يضبط في الوزن موضوع، (وأعيد ذكر الميزان من غير إضمار؛ ليكون قائمًا بنفسه ولا يكون مضمنًا بالأول.\nوقيل: لأنها نزلت في وقتين (٥)، والأول أولى، وفي (أنْ) وجهان:\nأحدهما: أن يكون هي الناصبة للفعل، والمعنى: لئلا تطغوا.\nوالآخر: للتفسير كأنه قيل: لا تطغو وهو أجود؛ لأنَّ العطف عليها أمر (٦).\n_________\n(١) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ١٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٤.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٤٤٢.\n(٣) \"النكت والعيون\" للماوردي ٥/ ٤٢٥، \"زاد المسير\" لابن الجوزي ٨/ ١٠٧.\n(٤) ينظر: البَغَوِيّ ولم ينسبه، \"معالم التنزيل\" ٧/ ٤٤٢.\n(٥) لم أجد القولين.\n(٦) ينظر: \"الكشاف\" للزمخشري ٤/ ٤٤٤، \"البحر المحيط\" لأبي حيان ٨/ ١٨٨.","vol":"25","page":296},{"text":"<span data-type=\"title\" id=toc-5325>٩ </span>- ﴿وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ﴾ بالعدل) (١) (٢).\nوقال أبو الدَّرداء - ﵁ -: أقيموا لسان الميزان بالقسط (٣).\nوقال ابن عيينة: الإقامة باليد، والقسط بالقلب (٤).\n﴿وَلَا تُخْسِرُوا الْمِيزَانَ﴾ لا تنقصوا ولا تبخسوا الكيل والوزن ولا تطغوا فيهما (٥).\nوقال قتادة في هذِه الآية: اعْدِلْ يَا ابن آدم كما تُحب أن يُعدَل عليك، وأوف كما تُحب أن يُوفى لك، فإنَّ العدل صلاح النَّاس (٦).\nقراءة العامة ﴿تُخْسِرُوا﴾ بضم التاء وكسر السين.\nوقرأ بلال بن أبي بردة، وأبان بن عثمان: ﴿تَخسِروا﴾ بفتح التاء وكسر السين -وهما لغتان- يقال: أخسر الميزان وخسَّره (٧) (٨).\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) الماوردي ونسبه لمجاهد، \"النكت والعيون\" ٥/ ٤٢٥، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٥.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الجامع لأحكام القرآن\" ١٧/ ١٥٥، \"لباب التأويل\" للخازن ٧/ ٣، ولم ينسبه.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الجامع لأحكام القرآن\" ١٧/ ١٥٥، \"لباب التأويل\" للخازن ٧/ ٣.\n(٥) \"جامع البيان\" للطبري ٢٧/ ١١٨، \"غريب القرآن\" للسجستاني (٤٥٠)، \"النكت والعيون\" للماوردي ٥/ ٤٢٥، \"الوسيط\" للواحدي ٤/ ٢١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢.\n(٦) لم أجده.\n(٧) ينظر: \"المحتسب\" لابن جني ٢/ ٣٠٣، \"البحر المحيط\" لأبي حيان ٨/ ١٨٨.\n(٨) وقع على هامش اللوحة (ب) ما يلي نصه: =","vol":"25","page":297},{"text":"<span data-type=\"title\" id=toc-5326>١٠ </span>- ﴿وَالْأَرْضَ وَضَعَهَا﴾ بسطها على الماء (١) (٢) ﴿لِلْأَنَامِ﴾\nأي: للخلق (٣).\nقال ابن عباس - ﵄ - والشعبي: ﴿لِلْأَنَامِ﴾ كل شيء دبَّ أو درج، وفي لفظ: لكل ذي رُوح (٤).\nوقال الحسن: للجن والإنس (٥).\n\n<span data-type=\"title\" id=toc-5327>١١ </span>- ﴿فِيهَا فَاكِهَةٌ﴾ يعني: أنواع الفواكه (٦).\nوقال ابن كيسان: يعني: ما يفكههم الله به من النعم التي لا تحصى، وكل النعمة يتفكَّه بها (٧).\n_________\n= وقرأ بلال أَيضًا فيما حكى عنه ابن جني: (تَخسَروا) بفتح التاء وكسر السين، من خسِر، بكسر السين. . . ابن عطية: ٥/ ٢٢٥.\n(١) \"الوسيط\" للواحدي ٤/ ٢١٨.\n(٢) ساقط من (ح).\n(٣) ينظر: \"معاني القرآن\" للفراء ٣/ ١١٣، \"جامع البيان\" للطبري ٢٧/ ١١٩، \"غريب القرآن\" للسجستاني: (٤٥٠)، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الكشاف\" للزمخشري ٤/ ٤٤٤.\n(٤) ينظر: الطبري عن ابن عباس - ﵄ - \"جامع البيان\" ٢٧/ ١١٩، ونسبه الماوردي لمجاهد وقتادة والسدي، \"النكت والعيون\" ٥/ ٤٢٥، \"زاد المسير\" لابن الجوزي ٨/ ١٠٧.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١١٩، \"النكت والعيون\" للماوردي ٥/ ٤٢٥، \"الكشاف\" للزمخشري ٤/ ٤٤٤، \"زاد المسير\" لابن الجوزي ٨/ ١٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٥.\n(٦) \"الوسيط\" للواحدي ٤/ ٢١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"زاد المسير\" لابن الجوزي ٨/ ١٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٦، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٨، \"لباب التأويل\" للخازن ٧/ ٣.\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٢.","vol":"25","page":298},{"text":"﴿وَالنَّخْلُ ذَاتُ الْأَكْمَامِ﴾ أوعية التمر واحدها كمّ، وكل ما ستر شيئًا فهو كم وكمة، ومنه: كم القميص. ويقال للقلنسوة: كُمَّة (١)، قال الشَّاعر:\nفقلت لهم: كيلوا بكمّة بعضكم ... دراهمكم \"إنِّي كذلك للختل (٢) (٣)\nوقال الضحاك: ﴿ذَاتُ الْأَكْمَامِ﴾ ذات الغُلف (٤).\nوقال الحسن: أكمامها ليفها الذي يكمم فيه (٥).\nوقال قتادة: رفاتها (٦). وقال ابن زيد: الطلع قبل أن ينفتق (٧).\nوقال عكرمة: ذات الأحمال (٨).\n_________\n(١) \"معاني القرآن\" للزجاج ٥/ ٩٧، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٦، \"اللسان\" (كمم): ١٢/ ٥٢٦.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٦.\n(٣) في (ح): (أكيل).\n(٤) ينظر: الواحدي ولم ينسبه، \"الوسيط\" للواحدي ٤/ ٢١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"زاد المسير\" لابن الجوزي ٨/ ١٠٨.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢٠، \"النكت والعيون\" للماوردي ٥/ ٤٢٥، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٦، \"لباب التأويل\" للخازن ٧/ ٣.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢٠.\n(٧) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢٠، \"النكت والعيون\" للماوردي ٥/ ٤٢٥، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، النَّيْسَابُورِيّ ولم ينسبه، \"باهر البرهان\" للغزنوي (١٤٢٧)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٦.\n(٨) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٦.","vol":"25","page":299},{"text":"<span data-type=\"title\" id=toc-5328>١٢ </span>- ﴿وَالْحَبُّ ذُو الْعَصْفِ﴾ الحب: الحنطة والشعير ونحوهما (١).\nوقال مجاهد: ﴿الْعَصْفِ﴾ ورق الشجر والزرع (٢).\nقال ابن السكيت: تقول العرب لورق الزرع: العصف والعصيفة، والجِلّ بكسر الجيم (٣). قال علقمة بن عبدة:\nتسقي مذانب قد مالت عصِيفتُها ... حدُورُها من أَتيّ الماء مطمومُ (٤)\nوقال ابن كيسان: (العصف) ورق كل شيء خرج منه الحب يبْدُو أولًا ورقًا ثم يكون سوقًا، ثم يُحدِثُ الله ﷿ فيه أكمامًا، ثم يُحدثُ في الأكمام الحب (٥).\n_________\n(١) \"جامع البيان\" للطبري ٢٧/ ١٢٠، \"النكت والعيون\" للماوردي ٥/ ٤٢٦، \"الوسيط\" للواحدي ٤/ ٢١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٤٢، \"زاد المسير\" لابن الجوزي ٨/ ١٠٨، \"لباب التأويل\" للخازن ٧/ ٣.\n(٢) ينظر: الطبري وأورده بلفظ: (العصف) الورق من كل شيء، قال: يقال للزرع إذا قطع: عصافة، وكل ورق فهو عصافة، \"جامع البيان\" ٢٧/ ١٢٠، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٦.\n(٣) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٧.\n(٤) شرح الديوان: (زالت عصيفتها) (٣٥)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٢، \"جامع البيان\" للطبري ٢٧/ ١٢٠، \"اللسان\" (عصف) الشطر الأول: ٩/ ٢٤٧. تسقي: يقصد الناقة، مذانب: جمع مذنب وهو مسيل الماء إلى الأرض، عصيفتها: أي ورقها، حدورها: ما انحدر منها واطمأن، الأتي: الجدول، أي ما يسيل من الماء في الجدول، المطموم: المملوء بالماء.\n(٥) ينظر: \"الوسيط\" للواحدي ٤/ ٢١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣، \"لباب التأويل\" للخازن ٧/ ٣، ولم ينسبه.","vol":"25","page":300},{"text":"وقال ابن عباس - ﵄ - برواية الوالبي: هو التبن (١).\nومثله قال الضحاك (٢)، وروى عطية عنه: (العصف) ورق الزرع الأخضر إذا قطع رؤوسه، ويبس (٣)، نظيره: ﴿كَعَصْفٍ مَأْكُولٍ﴾ (٤).\n﴿وَالرَّيْحَانُ﴾ قال مجاهد: هو الرزق (٥)، وهي رواية عكرمة، عن ابن عباس - ﵄ - قال: كل ريحان في القرآن فهو رزق (٦).\nوقال مقاتل بن حيان: ﴿وَالرَّيْحَانُ﴾ الرزق بلغة حمير (٧).\nقال الشَّاعر (٨):\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢١، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٣، \"النكت والعيون\" للماوردي ٥/ ٤٢٦، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣، \"زاد المسير\" لابن الجوزي ٨/ ١٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٦، \"لباب التأويل\" للخازن ٧/ ٣.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢١، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣.\n(٣) ينظر: السابق، \"النكت والعيون\" للماوردي ٥/ ٤٢٦، \"زاد المسير\" لابن الجوزي ٨/ ١٠٨، \"الجامع لأحكام القرآن\" ١٧/ ١٥٦، \"لباب التأويل\" للخازن ٧/ ٣.\n(٤) الفيل: ٥.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢٢، \"النكت والعيون\" للماوردي ٥/ ٤٢٦، \"الوسيط\" للواحدي ٤/ ٢١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣، \"زاد المسير\" لابن الجوزي ٨/ ١٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٧، \"لباب التأويل\" للخازن ٧/ ٣.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢٢، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٧، \"لباب التأويل\" للخازن ٧/ ٣.\n(٧) أورده القرطبي ونسبه للضحاك، \"الجامع لأحكام القرآن\" ١٧/ ١٥٧.\n(٨) هو النمر بن تولب.","vol":"25","page":301},{"text":"سلامُ الإله ورَيحانُه ... وَرَحمتُه وسَماءٌ درَرْ\nعلى المَلِك القِرْم وابن الهمام ... وليث الكتيبة والمفتخر (١) (٢)\nوروى سعيد بن جبير، عن ابن عباس - ﵄ - أَيضًا: الريحان الريح (٣).\nوقال ابن زيد، والحسن: هو ريحانكم هذا الذي يشم (٤).\nوقال الضحاك: هو الطعام، قال: (والعصف) هو: التِّبن، والريحان ثمرته (٥).\n_________\n(١) البيت الثاني ساقط من (ح).\n(٢) \"ديوان النمر بن تولب\"، البيت الأول: (٣٤٥)، \"مجاز القرآن\" لأبي عبيدة، البيت الأول: ٢/ ٢٤٣، \"جامع البيان\" للطبري ٢٧/ ١٢٣، \"غريب القرآن\" للسجستاني (٤٥٠)، \"النكت والعيون\" للماوردي ٥/ ٤٢٦، \"زاد المسير\" لابن الجوزي ٨/ ١٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٧، \"اللسان\" (روح) ٢/ ٤٥٩.\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢٢.\n(٤) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٢٦، \"الوسيط\" للواحدي ٤/ ٢١٨، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣، \"الكشاف\" للزمخشري ٤/ ٤٤٥، ولم ينسبه، \"باهر البرهان\" للغزنوي (١٤٢٨)، \"زاد المسير\" لابن الجوزي ٨/ ١٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٧، \"لباب التأويل\" للخازن ٧/ ٣.\n(٥) ينظر: \"جامع البيان\" للطبري من غير لفظ: والريحان، ثمرته: ٢٧/ ١٢١، ١٦٠، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣، \"لباب التأويل\" للخازن ٧/ ٣.","vol":"25","page":302},{"text":"وعن ابن عباس أَيضًا: هو خضرة الزروع (١).\nوقال سعيد بن جبير: هو ما قام على ساق (٢).\nقراءة العامة: ﴿وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (١٢)﴾ كلها مرفوع، بالرد على الفاكهة (٣) ونصبها كلها ابن عامر، وأبو حيوة، والمغيرة، بالرد على الأرض في قوله: ﴿وَالْأَرْضَ وَضَعَهَا﴾ أي: خلقها، أي: وخلق الحب ذا العصف والريحان (٤).\nوقرأ يحيى والأعمش وابن محيصن ومجاهد وحمزة والكسائي وخلف: ﴿وَالرَّيْحَانُ﴾ بالجر عطفًا على ﴿الْعَصْفِ﴾ أي: فيها الحب ذو العصف، وذو الريحان، أي: ذو الورق والرزق (٥).\nوقيل: ﴿الْعَصْفِ﴾ المأكول من الحب، و﴿وَالرَّيْحَانُ﴾ الصحيح،\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٣، \"النكت والعيون\" للماوردي ٥/ ٤٢٦، \"زاد المسير\" لابن الجوزي ٨/ ١٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٧.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٧.\n(٣) ينظر: \"السبعة\" لابن مجاهد (٦١٩)، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣.\n(٤) ينظر: \"السبعة\" لابن مجاهد (٦١٩)، \"التذكرة\" لابن غلبون ٢/ ٥٧٦ وفيه: قرأ حمزة والكسائي، \"الكشف\" لمكي ٢/ ٢٩٩، \"التيسير\" للداني (١٦٧)، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣.\n(٥) ينظر: \"السبعة\" لابن مجاهد (٦١٩)، \"التذكرة\" لابن غلبون ٢/ ٥٧٦، \"الكشف\" لمكي ٢/ ٢٩٩، \"التيسير\" للداني (١٦٧)، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٨، \"النشر\" لابن الجزري ٢/ ٣٨٠.","vol":"25","page":303},{"text":"الذي لم يؤكل (١).\nثم خاطب الجن والإنس، فقال:\n\n<span data-type=\"title\" id=toc-5329>١٣ </span>- ﴿فَبِأَيِّ آلَاءِ﴾ نِعَم (٢) ﴿رَبِّكُمَا تُكَذِّبَانِ﴾\nأيه الثقلان، أي: فبأي نعمة من نعمه تكذبان يَا معشر الجن والإنس؛ لأنها نعم تدل الجن والإنس، على وحدانيته (٣).\n[٢٩٥٣] لما أخبرني الحسين بن محمَّد المقرئ (٤) بقراءتي عليه، قال: حَدَّثَنَا أَحْمد بن جعفر بن سلم الخُتُّليّ (٥)، قال: حَدَّثَنَا أَحْمد بن محمَّد بن عبد الخالق (٦)، قال: حَدَّثَنَا عبد الوهَّاب الورَّاق (٧)، قال:\n_________\n(١) ينظر: \"معاني القرآن\" للفراء ٣/ ١١٤، \"جامع البيان\" للطبري ٢٧/ ١٢٣، \"زاد المسير\" لابن الجوزي ٨/ ١٠٨، ١٠٩، \"الجامع لأحكام القرآن\" ١٧/ ١٥٧.\n(٢) \"جامع البيان\" للطبري ٢٧/ ١٢٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٣.\n(٣) \"جامع البيان\" للطبري ٢٧/ ١٢٤، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٨.\n(٤) هو ابن فنجويه: ثِقَة كثير الرواية للمناكير.\n(٥) ثِقَة ثبت.\n(٦) أَحْمد بن محمَّد بن عبد الخالق، أبو بكر الورَّاق.\nروى عنه: أَحْمد بن جعفر بن سلم، وعلى ابن محمَّد بن لؤلؤ. وكان ثِقَة معروفًا بالخير والصلاح، مات سنة تسع وثلاثمائة، \"تاريخ بغداد\" ٥/ ٢٦١.\n(٧) عبد الوهَّاب بن عبد الحكم بن نافع، أبو الحسن الورَّاق البغدادي، ويقال له: ابن الحكم: ثِقَة. مات سنة خمسين ومائتين، وقيل: بعدها. \"تهذيب الكمال\" للمزي ١٨/ ٤٩٧، \"سير أعلام النبلاء\" ١٢/ ٣٢٣، \"تقريب التهذيب\" لابن حجر (٤٢٥٩).","vol":"25","page":304},{"text":"حَدَّثَنَا أبو إبراهيم الترجماني (١)، قال: حَدَّثَنَا هشام بن عمار الدِّمشقيّ (٢)، قال: حَدَّثَنَا الوليد بن مسلم (٣)، قال: حَدَّثَنَا زهير بن محمَّد (٤)، عن محمَّد بن المنكدر (٥)، عن جابر بن عبد الله - ﵄ - قال: قرأ علينا رسول الله - ﷺ - سُورَة الرَّحْمَن حتَّى ختمها، ثم قال: \"ما لي أراكم سكوتًا؟ ! لَلْجنُّ كانوا أحسن منكم ردًّا، ما قرأتُ عليهم هذِه الآية من مرة ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (١٣)﴾ إلَّا قالوا: ولا بشيء مِن نِعمتك ربَّنا نكذب فلك الحمد\" (٦).\nوقال بعضهم: الخطاب للإنس، وثنى -على عادة العرب في الخطاب- للواحد بلفظ التثنية، وقد بيَّنا ذلك في سورة ﴿ق﴾ في قوله: ﴿أَلْقِيَا فِي جَهَنَّمَ﴾ (٧).\n_________\n(١) إسماعيل بن إبراهيم بن بسام البغدادي، لا بأس به.\n(٢) صدوق مقرئ كبر فصار يتلقن فحديثه القديم أصح.\n(٣) القُرشيّ أبو العباس الدِّمشقيّ ثِقَة كثير التدليس والتسوية.\n(٤) التَّمِيمِيّ، أبو المنذر الخُرَاسَانِيّ، ثِقَة إلَّا أن رواية أهل الشَّام عنه غير مستقيمة، فضُعف بسببها.\n(٥) ثِقَة فاضل.\n(٦) [٢٩٥٣] الحكم على الإسناد:\nضعيف فيه زهير بن محمَّد التَّمِيمِيّ: ضعيف.\nالتخريج:\nأخرجه التِّرْمِذِيّ في التفسير، باب: ومن سورة الرَّحْمَن (٣٢٩١) من طريق عبد الرَّحْمَن بن وافد، عن الوليد بن مسلم به بمثله. وقال: هذا حديث غريب لا نعرفه إلَّا من حديث الوليد بن مسلم، عن زهير بن محمَّد.\n(٧) ق: ٢٤. وانظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٣.","vol":"25","page":305},{"text":"(وقيل: إنَّ أوَّل ما ذكر في الكلام الإنسان، ثم خاطب الجان معه، ولأنه قال: (الأنام) والأنام هم الجن والإنس) (١) (٢).\nوأما الحكمة في تكرار قوله: ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (١٣)﴾ فقال القتيبي: إنَّ الله تعالى عدَّد في هذِه السورة نعماءه، وذكَّر خلقه ألاءه، ثم أتبع ذكر كل خلَّة وصفها ونعمة وصفها بهذِه الآية، وجعلها فاصلة بين كل نعمتَيْن لينبههم على النعم، ويقررهم بها، وهو كقولك لرجل أحسنت إليه، وتابعت عليه بالأيادي وهو في ذلك ينكرك ويكفرك: ألم تكن فقيرًا فأغنيتك؟ أفتنكر هذا؟ ألم تكن عريانًا فكسوتك؟ أفتنكر هذا؟ ألم أحملك وأنت راجل؟ أفتنكر هذا؟ ألم تكن خاملًا فعززتك؟ أفتنكر هذا؟ ألم تكن صرورة (٣) فحججت بك؟ أفتنكر هذا؟ والتكرار سائغ في كلام العرب، حسنٌ في مثل هذا الموضع (٤)، قال الشَّاعر:\nألمم بسكوته (٥) ألمم ألمم (٦)\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) ينظر: \"تأويل مشكل القرآن\" لابن قتيبة (٢٢٨)، \"زاد المسير\" لابن الجوزي ٨/ ١٠٩.\n(٣) صرورة: أي لم يحج قط، أصله من الصر الحبس والمنع، \"اللسان\" (صرر) ٤/ ٤٥٣.\n(٤) \"تأويل مشكل القرآن\" لابن قتيبة (٢٣٩)، \"معالم التنزيل\" للبغوي ٧/ ٤٤٣، \"زاد المسير\" لابن الجوزي ٨/ ١١١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٩، \"أمالي المرتضي\" ١/ ١٢٣.\n(٥) في (ح): (بلومه).\n(٦) لم أجده.","vol":"25","page":306},{"text":"وقال آخر:\nكم نعمة كانت لكم كم كم وكم (١)\nوقال آخر:\nكانت فزارة أولى بنا ... فأولى فزارة أولى فزارة (٢)\nوقال آخر:\nلَا تَقْتُلي مُسْلِمًا إنْ كنتِ مُسْلِمَةً ... إياكِ مِنْ دَمه إيَّاك إيَّاك (٣) (٤)\nوقال آخر:\nلا تَقطعنَّ الصديق ما طَرفتْ ... عيناكَ منْ قول كاشح أشِرِ\nولا تملَّن من زيارته زُرْهُ ... وَزُرْهُ ثم زُرْه زُرْ وزُرِ (٥)\nوقال الحسين بن الفضل: التكرير لطرد الغفلة وتأكيد الحجة (٦)\n_________\n(١) \"تأويل مشكل القرآن\" لابن قتيبة (٢٣٦)، \"زاد المسير\" لابن الجوزي ٨/ ١١١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٠.\n(٢) لم أجده.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٠، \"فتح القدير\" للشوكاني ٥/ ١٣٣.\n(٤) ساقط من (ح).\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٠.\n(٦) ينظر: \"الجامع لأحكام القرآن\" ١٧/ ١٦٠، \"فتح القدير\" للشوكاني ٥/ ١٣٣.","vol":"25","page":307},{"text":"<span data-type=\"title\" id=toc-5330>١٤ </span>- قوله ﷿: ﴿خَلَقَ الْإِنْسَانَ﴾ يعني: آدم ﵇ (١).\n﴿مِنْ صَلْصَالٍ﴾ (وهو الطِّين اليابس الذي يسمع له صلصلة (٢) ﴿كَالْفَخَّارِ﴾ قال قتادة: قال الأَعمش يصف ناقة:\nعَنْتريسٌ تَعدُو إذا حرك السَّوْ ... طُ كَعَدْوِ المُصلصِل الجَوَّالِ (٣)\nيعني: حمار الوحش إذا خرج صوت أضراهن، والفخار الطِّين المطبوخ بالنار (٤)، وقال في موضع آخر: ﴿مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ﴾ (٥) وقال: ﴿إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لَازِبٍ﴾ (٦)، وقال: ﴿كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ﴾ (٧)، وذلك متفق في المعنى، وذلك أنَّه أخذ من\n_________\n(١) \"جامع البيان\" للطبري ٢٧/ ١٢٤، \"النكت والعيون\" للماوردي ٥/ ٤٢٨، \"زاد المسير\" لابن الجوزي ٨/ ١١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٠.\n(٢) الطبري ونسبه لمجاهد وقتادة، \"جامع البيان\" ٢٧/ ١٢٥، \"غريب القرآن\" للسجستاني (٤٥٠)، \"الكشاف\" للزمخشري ٤/ ٤٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٠.\n(٣) \"الديوان\": (١٩٥)، \"شرح الديوان\" (٢٩٨) وفيهما: إذا مسها. العنتريس: الناقة الصلبة القوية، المصلصل: المرتفع الصوت وقد أراد به حمار الوحش لكثرة نهيقه، الجوال: من جال يجول: أي طاف ولم يستقرَّ، وهنا يصف الناقة بأنها صلبة قوية، تعدوإذا مسها السوط، كما يعدو حمار الوحش الجوَّال.\n(٤) \"غريب القرآن\" للسجستاني (٤٥٠)، \"الجامع لأحكام القرآن\" ١٧/ ١٦٠، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٩، \"لباب التأويل\" للخازن ٧/ ٤.\n(٥) الحجر: ٢٦.\n(٦) الصافات: ١١.\n(٧) آل عمران: ٩٥.","vol":"25","page":308},{"text":"الأرض، فعجنه فصار طينًا، ثم انتقل فصار كالحمأ المسنون، ثم انتقل فصار صلصالًا كالفخار) (١) (٢).\n\n<span data-type=\"title\" id=toc-5331>١٥ </span>- ﴿وَخَلَقَ الْجَانَّ﴾\nقال الحسن والضَّحَاك: خلق إبليس وهو أبو الجن (٣).\nوقال أبو عبيدة: الجانَّ واحد الجن (٤).\n﴿مِنْ مَارِجٍ﴾ هو اللهب الصافي الخالص الذي لا دخان له (٥).\nوقال ابن عباس - ﵄ -: هو ثعبان النَّار الذي يكون في لسانها إذا التهبت (٦).\nوقال عكرمة: هو أحسنها (٧)، وهو من قولهم: مرج أمر القوم\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) \"الكشاف\" للزمخشري ٤/ ٤٤٥، \"زاد المسير\" لابن الجوزي ٨/ ١١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦١، \"لباب التأويل\" للخازن ٧/ ٤.\n(٣) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٢٩، \"معالم التنزيل\" للبغوي ٧/ ٤٤٤، \"الكشاف\" للزمخشري ٤/ ٤٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦١، \"لباب التأويل\" للخازن ٧/ ٤، \"البحر المحيط\" لأبي حيان ٨/ ١٨٩.\n(٤) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٣، \"الجامع لأحكام القرآن\" ١٧/ ١٦١، \"اللسان\" ونسبه لأبي عبيدة، (مرج) ٢/ ٣٦٥.\n(٥) \"معالم التنزيل\" للبغوي ٧/ ٤٤٤، \"الكشاف\" للزمخشري ٤/ ٤٤٥، \"زاد المسير\" لابن الجوزي ٨/ ١١٠، ونسبه لمقاتل، \"الجامع لأحكام القرآن\" ١٧/ ١٦١، \"اللسان\" (مرج) ٢/ ٣٦٦، \"مدارك التنزيل\" للنسفي ٤/ ٢٠٩، \"لباب التأويل\" للخازن ٧/ ٤.\n(٦) \"زاد المسير\" لابن الجوزي ٨/ ١١٠، \"الجامع لأحكام القرآن\" ١٧/ ١٦١.\n(٧) \"جامع البيان\" للطبري ٢٧/ ١٢٦.","vol":"25","page":309},{"text":"يمرج، إذا اختلط (١)، (ومنه قوله - ﷺ -: \"كيف بك إذا كنت في قوم مرجت عهودهم وأماناتهم\" (٢) يقول اختلطت وذهبت بهم كل مذهب ويقال: مرج الماء إذا سال وجرى ولم يكن له مانع.\nوقيل: هو من مرج الشيء إذا اختلط، ولم يستقر (٣) وقال مجاهد: هو كل ما اختلط بعضه ببعض من اللهب الأحمر، والأصفر، والأخضر، وهو الذي يعلو النار إذا أوقدت (٤).\nوقال أبو عبيدة: خلقه من خلط النار (٥).\nوقيل: المارج كل مرسل غير ممنوع) (٦) (٧).\n﴿مِنْ نَارٍ﴾.\n_________\n(١) \"معالم التنزيل\" للبغوي ٧/ ٤٤٤، \"اللسان\" (مرج) ٢/ ٣٦٥.\n(٢) أخرج بنحوه أبو داود في كتاب الملاحم، باب الأمر والنهي (٤٣٤٣)، وابن ماجه في كتاب الفتن، باب التثبت في الفتنة (٣٩٥٧)، وأخرجه الإمام أحمد: ٢/ ١٦٢ (٦٥٠٨).\n(٣) \"النكت والعيون\" للماوردي ٥/ ٤٢٨، \"الكشاف\" للزمخشري ٤/ ٤٤٥، \"اللسان\" (مرجع) ٢/ ٣٦٥.\n(٤) \"تفسير مجاهد\" (٦٤٠)، \"جامع البيان\" للطبري ٢٧/ ١٢٦، \"النكت والعيون\" للماوردي ٥/ ٤٢٨، \"معالم التنزيل\" للبغوي ٧/ ٤٤٤، \"زاد المسير\" لابن الجوزي ٨/ ١١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦١، \"لباب التأويل\" للخازن ٧/ ٤.\n(٥) ينظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٣، \"النكت والعيون\" للماوردي ٥/ ٤٢٨، \"زاد المسير\" لابن الجوزي ٨/ ١١٠، \"الجامع لأحكام القرآن\" ١٧/ ١٦١.\n(٦) ما بين القوسين ساقط من (ح).\n(٧) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٢٨، \"الجامع لأحكام القرآن\" للقرطبي =","vol":"25","page":310},{"text":"<span data-type=\"title\" id=toc-5332>١٦ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (١٦) رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ <span data-type=\"title\" id=toc-5333>(١٧)﴾</span>\nقال مجاهد (١): مشرق الشتاء، ومشرق الصيف (٢) ﴿وَرَبُّ الْمَغْرِبَيْنِ﴾ مغرب الصيف والشتاء (٣).\n\n<span data-type=\"title\" id=toc-5334>١٨ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (١٨) مَرَجَ الْبَحْرَيْنِ﴾\nالعذب والملح، أي: خلَّاهما وأرسلهما وخلقهما (٤).\n﴿يَلْتَقِيَانِ﴾ وقيل: مرج: خلط (٥).\n\n<span data-type=\"title\" id=toc-5336>٢٠ </span>- ﴿بَيْنَهُمَا بَرْزَخٌ﴾ حاجز وحائل من قدرة الله وحكمته (٦).\n_________\n= ١٦١/ ١٧.\n(١) ساقط من (ح).\n(٢) \"تفسير مجاهد\" (٦٤١)،، وأورده الفراء ولم ينسبه في \"معاني القرآن\" ٣/ ١١٥، \"جامع البيان\" للطبري ٢٧/ ١٢٧، \"النكت والعيون\" للماوردي ٥/ ٤٢٩، \"الوسيط\" للواحدي ٤/ ٢٢٠، البغوي ولم ينسبه، \"معالم التنزيل\" ٧/ ٤٤٤، الزمخشري ولم ينسبه \"الكشاف\" ٤/ ٤٤٥، النيسابوري ولم ينسبه، \"باهر البرهان\" للغزنوي (١٤٣١)، ابن الجوزي ولم ينسبه، \"زاد المسير\" ٨/ ١١٢.\n(٣) \"تفسير مجاهد\" (٦٤١)، \"معاني الفراء\" ٣/ ١١٥، \"جامع البيان\" للطبري ٢٧/ ١٢٧، ونسبه لمجاهد وقتادة، \"النكت والعيون\" للماوردي ٥/ ٤٢٩، \"معالم التنزيل\" للبغوي ٧/ ٤٤٤، \"الكشاف\" للزمخشري ٤/ ٤٤٥، \"باهر البرهان\" للغزنوي (١٤٣١)، \"زاد المسير\" لابن الجوزي ٨/ ١١٢.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٢.\n(٥) \"معاني القرآن\" للزجاج ٥/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٢.\n(٦) \"معاني القرآن\" للزجاج ٥/ ١٠٥، \"معالم التنزيل\" للبغوي ٧/ ٤٤٤، \"زاد المسير\" لابن الجوزي ٨/ ١١٢، \"لباب التأويل\" للخازن ٧/ ٤.","vol":"25","page":311},{"text":"وقال الحسن، وقتادة: بحر فارس، وبحر الروم، وما بينهما برزخ الجزائر (١).\nوقال سعيد بن جبير: يعني بحرًا في السماء، وبحرًا في الأرض (٢).\nوقال الحسن: ﴿مَرَجَ الْبَحْرَيْنِ﴾ بحر الروم، وبحر الهند، وأنتم البرزخ والحاجز بينهما (٣).\nوقال مجاهد، والضحاك: بحر السماء، وبحر الأرض، يلتقيان في كل عام (٤).\nوقيل: يلتقي طرفاهما (٥).\nوقال قتادة: ﴿بَرْزَخٌ﴾ وحاجز، وهو هذا اليبس (٦).\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢٨، \"النكت والعيون\" للماوردي ٥/ ٤٢٩، \"معالم التنزيل\" للبغوي ٧/ ٤٤٤، \"زاد المسير\" لابن الجوزي ٨/ ١١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٢، \"لباب التأويل\" للخازن ٧/ ٤.\n(٢) \"جامع البيان\" للطبري ٢٧/ ١٢٨، الماوردي ونسبه لابن عباس - ﵄ -، \"النكت والعيون\" للماوردي ٥/ ٤٢٩، \"زاد المسير\" لابن الجوزي ٨/ ١١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٢.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٤، \"لباب التأويل\" للخازن ٧/ ٤.\n(٤) أورده الطبري عن ابن عباس - ﵄ - \"جامع البيان\" ٢٧/ ١٢٨، البغوي عن مجاهد والضحاك، \"معالم التنزيل\" ٧/ ٤٤٤، ابن الجوزي ونسبه لابن عباس - ﵄ - \"زاد المسير\" ٨/ ١١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٢، \"لباب التأويل\" للخازن ٧/ ٤.\n(٥) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٢.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٢٩.","vol":"25","page":312},{"text":"وقيل: ما بين السماء والأرض (١) (٢).\n﴿لَا يَبْغِيَانِ﴾ لا يختلطان، ولا يتغيران ولا يبغي أحدهما على صاحبه فيصير العذب ملحًا والملح عذبًا (٣).\nوقال قتادة: ﴿لَا يَبْغِيَانِ﴾ لا يطغيان على الناس فيغرقانهم (٤).\n\n<span data-type=\"title\" id=toc-5337>٢١ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٢١) يَخْرُجُ مِنْهُمَا﴾\nقرأ نافع وأبو جعفر وشيبة والأعرج والزهري وأبو عمرو ويعقوب والجحدري وابن أبي إسحاق: يخرج بضم الياء وفتح الراء على الفعل المجهول، واختاره أبو عبيد، وأبو حاتم لقوله تعالى: ﴿وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا﴾ (٥) ولم يقل ويخرُجُ منه، وقرأ الباقون ﴿يَخْرُجْ﴾ بفتح الياء وضم الراء (٦) على أنَّ اللؤلؤ هو فاعل، وقوله ﴿مِنْهُمَا﴾ يعني من البحرين، قال أهل المعاني: وإنما يخرج من أحدهما وهو الملح دون العذب، ولكن مثل هذا جائز في كلام\n_________\n(١) القول ساقط من (ح).\n(٢) لم أجده.\n(٣) \"معاني القرآن\" للفراء ٣/ ١١٥، \"معاني القرآن\" للزجاج ٥/ ١٠٠، \"النكت والعيون\" للماوردي ٥/ ٤٣٠، \"الوسيط\" للواحدي ٤/<span data-type=\"title\" id=toc-5338> ٢٢</span>٥، \"زاد المسير\" لا بن الجوزي ٨/ ١١٢.\n(٤) ينظر: \"الجامع لأحكام القرآن\" ١٧/ ١٦٢، \"لباب التأويل\" للخازن ٧/ ٤.\n(٥) النحل: ١٤.\n(٦) ينظر: \"السبعة\" لابن مجاهد (٦١٩)، \"التذكرة\" لابن غلبون ٢/ ٧٥٦، \"الكشف\" لمكي ٢/ ٣٠١، \"التيسير\" للداني (١٦٧)، \"التلخيص\" (٤٢٥)","vol":"25","page":313},{"text":"العرب، أن تذكر شيئين ثم تخصَّ أحدهما بفعل دون الآخر (١) كقوله -﷿-: ﴿يَامَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ﴾ (٢) وإنما تأتي الرسل من الإنس دون الجن (٣)، قاله الكلبي، ونحو قوله: ﴿وَجَعَلَ الْقَمَرَ فِيْهِنَّ نُوْرًا﴾ (٤) وإنما هو في إحداها، وقيل: لأنه قد ذكره وجمعهما، فإذا خرج من أحدهما فقد خرج من الآخر (٥).\nوقيل: يخرج من ماء السماء وماء البحر (٦).\n﴿الْلُّؤْلُؤُ وَالْمَرجَانُ﴾ قال ابن عباس - ﵄ - والضحاك وقتادة: ﴿الْلُّؤْلُؤُ﴾ كبار الدر، والمرجان صغاره (٧) واحدة الدر: لؤلؤة، وعن الحسن بالعكس (٨).\n_________\n(١) ينظر: \"معاني القرآن\" للزجاج ٥/ ١٠٠، \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، \"الكشاف\" للزمخشري ٤/ ٤٤٦، \"زاد المسير\" لابن الجوزي ٨/ ١١٢.\n(٢) الأنعام: ١٣.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٣.\n(٤) نوح: ١٦.\n(٥) \"معاني القرآن\" للزجاج ٥/ ١٠٠، \"الوسيط\" للواحدي ٤/ ٢٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٣.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٤٤٥.\n(٧) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٣١، \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، \"زاد المسير\" لابن الجوزي ٨/ ١١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٣، \"لباب التأويل\" للخازن ٧/ ٤، \"البحر المحيط\" لأبي حيان ٨/ ١٩٠.\n(٨) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٣١، \"زاد المسير\" لابن الجوزي ٨/ ١١٣، ونسبه لمجاهد والسدي ومقاتل، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٣، \"لباب التأويل\" للخازن ٧/ ٤.","vol":"25","page":314},{"text":"وقال مُرة: المرجان جيد اللؤلؤ (١).\nوروى السدي عن أبي مالك: أنَّ المرجان الخرز الأحمر (٢).\nوقال عطاء الخرساني: هو البُسَّذ (٣)، يدل عليه قول ابن مسعود - ﵁ -: المرجان حجر (٤). والذي حكينا من أنَّ المراد بالبحرين: القطر والبحر يلتقيان فيكون العذب كاللقاح للملح، فيعود الكناية إليهما، قول الضحاك (٥).\nورواه عطية عن ابن عباس، وليثٌ عن مجاهد، وتصديقهم:\n[٢٩٥٤] ما أخبرنا ابن فنجويه (٦)، قال: حدثنا علي بن محمد بن لؤلؤ (٧)، قال: أخبرنا الهيثم بن خلف (٨)، قال: حدثنا أحمد بن\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٣١، \"البحر المحيط\" لأبي حيان ٨/ ١٩٠.\n(٢) ينظر: الماوردي، ونسبه لا بن مسعود \"النكت والعيون\": ٥/ ٤٣١، البغوي ولم ينسبه، \"معالم التنزيل\" ٧/ ٤٤٥، \"الكشاف\" للزمخشري ولم ينسبه ٤/ ٤٤٥، ابن الجوزي ونسبه لابن مسعود، \"زاد المسير\" ٨/ ١١٣، القرطبي ونسبه لابن مسعود وأبي مالك، \"الجامع لأحكام القرآن\" ١٧/ ١٦٣.\nينظر: \"لباب التأويل\" للخازن ٧/ ٤، \"البحر المحيط\" لأبي حيان ٨/ ١٩٠.\n(٣) أورده الطبري ونسبه لكعب الأحبار، \"جامع البيان\" ٢٧/ ١٣١، \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، \"الكشاف\" للزمخشري ٤/ ٤٤٥.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٣١.\n(٥) لم أجده.\n(٦) ثقة صدوق، كثير الرواية للمناكير.\n(٧) صدوق غير أنه رديء الكتاب.\n(٨) ثبت ضابط لكتبه.","vol":"25","page":315},{"text":"إبراهيم الدورقي (١)، قال: حدثنا حجاج بن محمد (٢) عن ابن جُريج (٣) في قوله: ﴿وَيَخْرُجُ مِنْهُمَا الْلُؤْلُؤُ وَالْمَرجَانُ (٢٢)﴾ هو قال: إذا مطرت السماء فتحت الأصداف أفواهها، فحيث ما وقعت قطرة كانت لؤلؤة (٤).\nولقد ذُكر لي أنَّ نواةً كانت في جوف صدفة، فأصاب القطرةُ بعض النواة ولم تُصسب البعضَ، فكان حيث أصابت القطرة من النواة لؤلؤة وسائرها نواة (٥).\n[٢٩٥٥] وأخبرنا الحسين بن محمد بن الحسين الدينوري العدل (٦)، قال: حدثنا موسى بن محمد بن علي بن عبد الله (٧)، قال: قرأ أبي (٨) على أبي محمد الحسن بن علَويه القطان (٩)، من\n_________\n(١) ثقة حافظ.\n(٢) المصيصي، ثقة ثبت لكنه اختلط في آخر عمره.\n(٣) ثقة فاضل فقيه، كان يدلس ويرسل.\n(٤) [٢٩٥٤] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nأورده الطبري عن ابن عباس: \"جامع البيان\" ٢٧/ ١٣٢، وابن أبي حاتم عن ابن عباس. \"تفسير الفران العظيم\" ١٠/ ٣٣٢٤، والبغوي عن ابن جريج \"معالم التنزيل\" ٧/ ٤٤٥، وينظر: \"زاد المسير\" لابن الجوزي ٨/ ١١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٣.\n(٥) أورده القرطبي ونسبه للمصنف، \"الجامع لأحكام القرآن\" ١٧/ ١٦٣.\n(٦) ثقة صدوق كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) لم أجده.\n(٩) ثقة.","vol":"25","page":316},{"text":"كتابه وأنا أسمع، حدثنا بعض أصحابنا (١)، قال: حدثني رجل من أهل مصر يقال له: طسم (٢): حدثنا أبو حذيفة (٣)، عن أبيه (٤)، عن سفيان الثوري (٥)، قال: ﴿مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (١٩)﴾ فاطمة وعلي - ﵄ -، ﴿وَيَخْرُجُ مِنْهُمَا الْلُؤْلُؤُ وَالْمَرجَانُ (٢٢)﴾ قال: الحسن والحسين - ﵄ - (٦)، ورُوي هذا القول عن سعيد بن جبير، وقال: ﴿بَيْنَهُمَا بَرَزَخٌ﴾ يعني: محمدًا - ﷺ - والله أعلم.\nوقال بعض أهل الإشارة: ﴿مَرَجَ الْبَحْرَيْنِ﴾ أحدهما معرفة القلب، والآخر معصية النفس، ﴿بَيْنَهُمَا بَرَزَخٌ﴾ الرحمة والعصمة، و﴿لَا يَبْغِيَانِ﴾ لا تؤثر معصية النفس في معرفة القلب.\nوقال ابن عطاء: بين العبد وبين الرب بحرانِ، بحر النجاة وهو القرآن، من تعلق به نجا، وبحر الهلاك وهو الدنيا، من مال وركن\n_________\n(١) لم يتبين لي من هم.\n(٢) لم أجده.\n(٣) موسى بن مسعود النهدي: صدوق سعى الحفظ وكان يصحف.\n(٤) لم يتبين لي من هو، وتقدم مرارًا رواية حذيفة عن الثوري، فلعلها مقحمة في السياق.\n(٥) ثقة حافظ إمام حجة.\n(٦) [٢٩٥٥] الحكم على الإسناد:\nفيه من لم أجده، وجهالة الراوي عن طسم.\nالتخريج:\nوأخرجه ابن مردويه، عن ابن عباس - ﵄ - وأنس بن مالك كما في، \"الدر المنثور\" للسيوطي ٦/ ١٩٥.","vol":"25","page":317},{"text":"إليها هلك (١).\nوقيل: بحر الدنيا وبحر الآخرة: ﴿بَيْنَهُمَا بَرْزَخٌ﴾ وهو القبر. قال الله تعالى: ﴿وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ﴾ (٢).\n﴿لَا يَبْغِيَانِ﴾ لا يحل أحدهما بالآخر قبل أجله.\nوقيل: هما بحرا الغفلة والهوى ﴿بَيْنَهُمَا بَرْزَخٌ﴾ وهو لطف الله تعالى ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ هو التوفيق والعصمة.\nوقيل: بحر الحياة، وبحر الوفاة ﴿بَيْنَهُمَا بَرْزَخٌ﴾ وهو الأجل.\nوقيل: بحر الحجة والشبهة ﴿بَيْنَهُمَا بَرْزَخٌ﴾ وهو النظر والاستدلال ﴿يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (٢٢)﴾ الحق والصواب (٣).\n\n<span data-type=\"title\" id=toc-5339>٢٣ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٢٣) وَلَهُ الْجَوَارِ﴾ السفن الكبار (٤).\n﴿الْمُنْشَآتُ فِي الْبَحْرِ﴾ هو قرأ الضحاك والنخعي ويحيى والأعمش، وأبو بكر والمفضل، عن عاصم، وحمزة وخلف ﴿المنشِئات﴾ بكسر الشين (٥).\n_________\n(١) ينظر: \"حقائق التفسير\" للسلمي ب/ ٣٢٥.\n(٢) المؤمنون: ١٠٠.\n(٣) وقع أعلى هامش اللوحة (أ) ما نصه:\nوذكر الثعلبي في ﴿مَرَجَ الْبَحْرَينِ﴾ ألغازًا وأقوالًا باطلة لا يجب أن نلتفت إلى شيء منها ... ابن عطية: ٥/ ٢٢٧.\n(٤) \"جامع البيان\" للطبري ٢٧/ ١٣٣، \"معاني القرآن\" للزجاج ٥/ ١٠١، \"الوسيط\" للواحدي ٤/ ٢٢٠، \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٦٤/ ١٧.\n(٥) ينظر: \"معاني القرآن\" للفراء ٣/ ١١٥، \"السبعة\" لابن مجاهد (٦٢٠)، \"التذكرة\" =","vol":"25","page":318},{"text":"وقرأ الباقون بالفتح (١)، وهو اختيار أبي عبيد وأبي حاتم، فمن قرأ بالكسر أراد المقابلات المبتدئات اللواتي أنشأن بجريهن وسيرهن، يقال: أنشأت السحابة إذا ابتدأت، وأنشأ الشاعر يقول، ومن قرأ بالفتح فهو يعني: المخلوقات المسخرات اللاتي ابتدئ بهن (٢)، (وقيل: من قرأ بالكسر فمعناه: الرافعات الشرع، ومن قرأ بالفتح فمعناه: المرفوعات الشرع (٣).\nوقال مجاهد: ﴿المنشئات﴾ ما رفع قلعه من السفن (٤).\n﴿كَالْأَعْلَامِ﴾ أي: كالجبال (٥)، قال الشاعر (٦):\n_________\n= لابن غلبون ٢/ ٥٧٦، \"الكشف\" لمكي ٢/ ٣٠١، \"التيسير\" للداني (١٦٧)، \"التلخيص\" (٤٢٥)، \"النشر\" لابن الجزري ٢/ ٣٨١.\n(١) ينظر: \"السبعة\" لابن مجاهد (٦٢٠)، \"التذكرة\" لابن غلبون ٢/ ٥٧٦، \"الكشف\" لمكي ٢/ ٣٠١، \"التيسير\" للداني (١٦٧)، \"التلخيص\" (٤٢٥)، \"النشر\" لا بن الجزري ٢/ ٣٨١.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٤.\n(٣) \"النكت والعيون\" للماوردي ٥/ ٤٣١، \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، \"الكشاف\" للزمخشري ٤/ ٤٤٦، \"باهر البرهان\" للغزنوي (١٤٣٢).\n(٤) \"تفسير مجاهد\" (٦٤١)، \"جامع البيان\" للطبري ٢٧/ ١٣٣، \"النكت والعيون\" للماوردي ٥/ ٤٣١، ونسبه للكلبي، \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، \"زاد المسير\" لابن الجوزي ٨/ ١١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٤، \"البحر المحيط\" لأبي حيان ٨/ ١٩١.\n(٥) \"معاني القرآن\" للفراء ٣/ ١١٥، \"جامع البيان\" للطبري ٢٧/ ١٣٣، \"غريب القرآن\" (٤٥٠)، \"النكت والعيون\" للماوردي ٥/ ٤٣٢، \"الوسيط\" للواحدي ٤/ ٢٢٠، \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، \"الجامع لاْحكام القرآن\" ١٧/ ١٦٤.\n(٦) هو جرير الخطفي.","vol":"25","page":319},{"text":"إذا قَطَعْن علَمًا بدَا علَمْ (١» (٢)\n\n<span data-type=\"title\" id=toc-5341>٢٥ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ﴾\n\n<span data-type=\"title\" id=toc-5342>٢٦ </span>- قوله -﷿-: ﴿كُلُّ مَنْ عَلَيْهَا فَانٍ﴾\nأي: كل من على الأرض من حيوان كناية عن غير مذكور، كقول الناس: ما عليها أكرم من فلان. يعنون الأرض، وما بين لابتيها أفضل منه، يريدون حرَّتي المدينة، ونحو قوله: ﴿حَتَّى تَوَارَت بِالْحِجَابِ﴾ (٣) يعني: الشمس.\n﴿فَانٍ﴾ هالك (٤).\nقال ابن عباس - ﵄ -: لما نزلت هذِه الآية قالت الملائكة: هلك أهل الأرض. فنزلت: ﴿كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ﴾ (٥)، فأيقنت الملائكة بالهلاك. ويقال: النعمة في ذلك التسوية بين الخلق في الموت (٦).\n\n<span data-type=\"title\" id=toc-5343>٢٧ </span>- ﴿وَيَبْقَى وَجْهُ رَبِّكَ﴾ أي: ويبقى الله -﷿-\n(قال الشاعر:\n_________\n(١) \"ديوان جرير\" (٥١٢)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٤، \"جامع البيان\" للطبري ٢٧/ ١٣٣، \"معاني القرآن\" للزجاج ٥/ ١٠٠.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) ص: ٣٢.\n(٤) \"الوسيط\" للواحدي ٤/ ٢٢١، \"زاد المسير\" لابن الجوزي ٨/ ١١٤.\n(٥) القصص: ٨٨.\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٥.","vol":"25","page":320},{"text":"قَضى على خَلْقه المنايا ... فكلُّ شيء سواه فان (١)\nوقال ابن عباس - ﵄ -: ويبقى ما يُراد به وجه الله (٢) ومثله قول الصديق: الدنيا ملعونة، ملعون ما فيها إلاَّ ذكر الله، وما يراد به وجه الله (٣» (٤).\n﴿ذُو الْجَلَالِ وَالْإِكْرَامِ﴾ قراءة العامة بالواو، وقرأ عبد الله بن مسعود وأبيّ ومحمد بن السميفع: (ذي الجلال) بالياء على نعت الرب تعالى (٥).\n[٢٩٥٦] أخبرني الحسين بن محمد بن فنجويه (٦) ﵀ قال: حدثنا أحمد بن جعفر بن حمدان بن عبد الله (٧)، قال: حدثنا عبيد الله ابن أحمد بن منصور الكسائي (٨)، قال: حدثنا الحارث بن عبد الله (٩)،\n_________\n(١) لم أقف عليه.\n(٢) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٥.\n(٣) أخرجه الترمذي عن أبي هريرة - ﵁ - مرفوعًا، كتاب الزهد، باب ما جاء في هوان الدنيا على الله -﷿- وقال: هذا حديث حسن غريب (٢٣٢٢) وأخرجه ابن ماجة عن أبي هريرة - ﵁ - مرفوعًا في كتاب الزهد، باب مثل الدنيا: (٤١١٢).\n(٤) ما بين القوسين ساقط من (ح).\n(٥) ينظر: \"معاني القرآن\" للفراء ٣/ ١١٦، \"جامع البيان\" للطبري ٢٧/ ١٣٤، \"البحر المحيط\" لأبي حيان ٨/ ١٩١.\n(٦) ثقة صدوق كثير الرواية للمناكير.\n(٧) أبو بكر القطيعي الحنبلي، ثقة.\n(٨) محله الصدق.\n(٩) الهمذاني الخازن، صدوق لينه ابن عدي.","vol":"25","page":321},{"text":"قال: أخبرنا عبد الرحمن بن عثمان الوقاصي (١)، قال: حدثنا محمد ابن كعب القرظي (٢)، قال: قال عبد الله بن سلام (٣) - ﵁ -: بعث إليَّ رسول الله - ﷺ - فقال: \"يا ابن سلام، إنَّ الله -﷿- يقول: ﴿ذُوُ الْجَلَالِ وَالْإِكْرَامِ﴾ فأما الإكرام فقد عرفتُ، فما الجلال؟ \" فقال: بأبي أنت وأمي يا نبي الله، إنا نجد في الكتب أنها الحية المحيطة بالعرش. قال: \"فكم بينها وبين الجنان التي يسكن الله تعالى عباده؟ \" قال: مدى سبعمائة عام. قال: فنزل جبريل -﵇- بتصديقه (٤).\n[٢٩٥٧] وأخبرني الحسين بن محمد (٥)، قال: حدثنا أحمد بن جعفر بن حمدان (٦)، قال: حدثنا يوسف بن عبد الله بن ماهان (٧)، قال: حدثنا موسى بن إسماعيل (٨)، قال: حدثنا حماد بن سلمة (٩)،\n_________\n(١) لم أجد له ترجمة، لكن ذكر السمعاني والسخاوي عثمان بن عبد الرحمن الوقاصي. متروك، ولا أعلم هل هو هذا أم لا؟ ينظر \"الأنساب\" ٥/ ١٧٨، \"التحفة اللطيفة\" ٢/ ٢٤٦.\n(٢) ثقة عالم.\n(٣) صحابي مشهور.\n(٤) [٢٩٥٦] الحكم على الإسناد:\nضعيف فيه؛ الوقاصي إن كان هو متروك، وفيه من لم أجده.\nالتخريج:\nلم أجده.\n(٥) هو ابن فنجويه، ثقة كثير الرواية للمناكير.\n(٦) هو ابن مالك القطيعي. ثقة.\n(٧) لم أجده.\n(٨) أبو سلمة التبوذكي.\n(٩) ثقة عابد أثبت الناس في ثابت وتغير حفظه بأخرة.","vol":"25","page":322},{"text":"قال: أخبرنا سعيد الجريري (١)، عمن سمع اللجلاج (٢)، يقول: سمعت معاذ بن جبل - ﵁ - (٣)، وكان له أخًا وصديقًا، قال: سمعته يقول: إنَّ رسول الله - ﷺ - مرَّ برجل يصلي، وهو يقول: يا ذا الجلال والإكرام. فقال رسول الله - ﷺ -: \"قد استجيب لك\" (٤).\n[٢٩٥٨] وأخبرني الحسين بن محمد (٥) قال: حدثنا محمد بن الحسن بن بشر (٦)، قال: حدثنا بكر بن أبي الحصيب المصِّيصي (٧)، قال: حدثنا هلال بن العلاء (٨)، قال: حدثنا أبو الجوَّاب (٩)، قال:\n_________\n(١) ثقة اختلط قبل موته بثلاث سنين.\n(٢) اللجلاج العامري، والد خالد مولى لبني زهرة، له صحبة، سكن الشام، وكان غلامًا في عهد النبي - ﷺ -، مات بدمشق.\n\"الإستيعاب\" ٣/ ١٣٤٠، \"أسد الغابة\" ٤/ ١٨٧، \"الإصابة\" ٥/ ٦٨٢.\n(٣) صحابي مشهور.\n(٤) [٢٩٥٧] الحكم على الإسناد:\nضعيف فيه راوٍ مجهول.\nالتخريج:\nوأخرجه الترمذي (٣٥٢٧) موصولًا في كتاب: الدعوات من طريق سفيان، عن الجريري عن أبي الورد به بنحوه، وقال: هذا حديث حسن. فيرتقي للحسن لغيره.\n(٥) هو ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٦) ابن صقلاب ولم يذكر بجرع أو تعديل.\n(٧) هو أبو بكر بن أبي الحصيب المصيصي، لم يذكر بجرحٍ أو تعديل.\n(٨) صدوق.\n(٩) الأحوص بن جوَّاب، الضبي، صدوق ربما وهم.","vol":"25","page":323},{"text":"حدثنا عمار بن رُزيق (١)، عن الأعمش (٢)، عن يزيد الرقاشي (٣)، عن أنس - ﵁ - قال: قال رسول الله - ﷺ -: \"ألظوا بياذا الجلال والإكرام\" (٤).\n[٢٩٥٩] وأخبرني ابن فنجويه (٥)، قال: حدثنا ابن صقلاب (٦)، قال: حدثنا ابن أبي الخصيب (٧)، قال: حدثنا محمد بن يونس (٨)، عن بشر بن عمر (٩)، قال: حدثنا وُهيْب بن خالد (١٠) عن ابن عجلان (١١)، عن سعيد المقبري (١٢)، قال: إنَّ رجلًا ألحَّ فجعل\n_________\n(١) الضبي، أو التميمي، أبو الأحوص الكوفي. لا بأس به.\n(٢) سليمان بن مهران. ثقة حافظ، يدلس.\n(٣) يزيد بن أبان الرَّقاشي، زاهد ضعيف.\n(٤) [٢٩٥٨] الحكم على الإسناد:\nفيه: يزيد بن أبان ضعيف، والأحوص بن جواب صدوق ربما وهم، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الترمذي (٣٥٢٤) في كتاب: الدعوات، من طريق الرحيل بن معاوية، عن الرقاشي به بمثله.\n(٥) ثقة صدوق كثير الرواية للمناكير.\n(٦) هو: محمد بن الحسن بن بشر، لم يذكر بجرح أو تعديل.\n(٧) محمد بن أحمد بن المستنير، لم يذكر بجرحٍ أو تعديل.\n(٨) أبو العباس السامي.\n(٩) بشر بن عمر بن الحكم الزهراني، الأزدي، أبو محمد البصري، ثقة، مات سنة سبع وقيل تسع ومائتين \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٦١، \"تهذيب الكمال\" للمزي ٤/ ١٣٨، \"تقريب التهذيب\" لابن حجر (٦٩٨).\n(١٠) ابن عجلان الباهلي، مولاهم، أبو بكر البصري، ثقة ثبت لكنه تغير قليلًا بأخرة.\n(١١) محمد بن عجلان المدني، صدوق إلا أنه اختلطت عليه أحاديث أبي هريرة.\n(١٢) ثقة.","vol":"25","page":324},{"text":"ينادي ويقول: اللهم يا ذا الجلال والإكرام، اللهم يا ذا الجلال والإكرام. فنودي أن قد سمعتُ، فما حاجتك (١).\n(وروى بريدة - ﵁ - أنَّ النبي - ﷺ - سمع رجلًا يدعو ويقول: اللهم إني أسألك بأنك أنت الله الذي لا إله إلاَّ أنت، المنان بديع السماوات والأرض، ذو الجلال والإكرام، فقال النبي - ﷺ -: \"لقد دعا الله باسمه الأعظم، الذي إذا سئل به أعطى، وإذا دعي به أجاب\" (٢).\nوقيل: ﴿ذُو الْجَلَالِ﴾ هو ذو العظمة والكبرياء، والعلو والسنا، والقهر والغلبة، والسلطان، ﴿وَالْإِكْرَامِ﴾ هو الإحسان والإنعام، والإفضال واللطف (٣» (٤).\n\n<span data-type=\"title\" id=toc-5344>٢٨ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٢٨) يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ﴾\nمن ملك وإنس وجن وغيرهم، لا غنى بأحد منهم عنه تعالى،\n_________\n(١) [٢٥٩] الحكم على الإسناد:\nفيه محمد بن يونس ضعيف، ومحمد بن عجلان صدوق اختلطت عليه أحاديث أبي هريرة، وفيه من لم أجده \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٦.\n(٢) أخرجه الترمذي (٣٥٤٤) في كتاب الدعوات، باب خلق الله مائة رحمة بنحوه - ﵁ - من حديث أنس، أما حديث بريدة فلفظه: سمع النبي - ﷺ - رجلًا يدعو وهو يقول: اللهم إني أسألك بأني أشهد أنك أنت الله لا إله إلا أنت الأحد الصمد الذي لم يلد ولم يولد ولم يكن له كفؤًا أحد. قال: فقال: \"والذي نفسي بيده لقد سأل الله باسمه الأعظم الذي إذا دعي به أجاب وإذا سئل به أعطى\". أخرجه هكذا أبو داود (١٤٩٣)، والترمذي (٣٤٧٥)، وأحمد ٥/ ٢٥٠ وغيرهم.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، \"لباب التأويل\" للخازن ٧/ ٥.\n(٤) ما بين القوسين ساقط من (ح).","vol":"25","page":325},{"text":"كلهم يسأله حاجته.\nوقال ابن عباس - ﵄ - وأبو صالح: فأهل السماوات يسألونه المغفرة ولا يسألونه الرزق، وأهل الأرض يسألونه إياهما جميعًا (١).\n(وقال ابن جريج: وشمأله الملائكة الرزق لأهل الأرض (٢). وفي الحديث: \"إنَّ من الملائكة ملكًا له أربعة أوجُه، وجهٌ كوجه الإنسان، وهو يسأل الله الرزق لبني آدم، ووجه كوجه الأسد، وهو يسأل الله الرزق للسباع، ووجه كوجه الثور، وهو يسأل الله الرزق للبهائم، ووجه كوجه النسْر، وهو يسأل الله الرزق للطير (٣» (٤).\n﴿كُلُّ يَوْمٍ هُوَ فِى شَأْنْ﴾ نزلت في اليهود في قول مقاتل، حين قالوا: إنَّ الله لا يقضي يوم السبت شيئًا. فأنزل الله تعالى: ﴿كُلُّ يَوْمٍ هُوَ فِى شَأْنْ﴾ (٥).\n[٢٩٦٠] أخبرنا أبو القاسم عبد الله بن محمد بن إبراهيم\n_________\n(١) الماوردي ونسبه للكلبي \"النكت والعيون\" ٥/ ٤٣٢، الواحدي ونسبه لأبي صالح، \"الوسيط\" ٤/ ٢٢١، البغوي ونسبه لابن عباس - ﵄ -، \"معالم التنزيل\" ٧/ ٤٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٦، \"البحر المحيط\" لأبي حيان ٨/ ١٩١، \"الدر المنثور\" للسيوطي ٦/ ١٩٦.\n(٢) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٣٢، \"معالم التنزيل\" للبغوي ٧/ ٤٤٥، ونسبه لمقاتل، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٦، \"البحر المحيط\" لأبي حيان ٨/ ١٩١، \"الدر المنثور\" للسيوطي ٦/ ١٩٦.\n(٣) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٦٦.\n(٤) ساقط من (ح).\n(٥) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٦، \"زاد المسير\" لابن الجوزي ٨/ ١١٤، \"لباب التأويل\" للخازن ٧/ ٥.","vol":"25","page":326},{"text":"الحُرضيّ (١)، قال: حدثنا أبو أحمد عبد الله بن عدِي الحافِظُ (٢)، قال: حدثنا عبد الله بن محمد بن نصر بن طويط أبو الفضل البزار (٣)، قال: حدثنا إبراهيم بن محمد بن يوسف الفريابي (٤)، قال: حدثنا عمرو بن بكر (٥)، قال: حدثنا حارث بن عبدة بن أبي رياح الغسَّاني (٦)، عن أبيه: عبدة بن أبي رياح (٧)، عن منيب بن عبد الله الأزدي (٨)، عن أبيه: عبد الله بن منيب (٩) - ﵄ - قال: تلا علينا رسول الله - ﷺ - هذِه الآية: ﴿كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ﴾ فقلنا: وفي لفظ قال عبد الله بن سلام: يا رسول الله، وما ذاك الشأن؟ قال: \"يغفر ذنبًا ويفرج كربًا، ويرفع قومًا ويضع آخرين\" (١٠).\n_________\n(١) لم أجده.\n(٢) الإمام الحافظ الثقة صاحب كتاب\"الكامل في ضعفاء الرجال\".\n(٣) لم أجده.\n(٤) صدوق تكلم فيه.\n(٥) ابن تميم السَّكْسَكي الشامي، متروك.\n(٦) حدث عن: أبيه، روى عنه: عمرو بن بكر السكسكي. \"تاريخ دمشق\" ١١/ ٤٥١.\n(٧) لم أجده.\n(٨) لم أجده.\n(٩) عبد الله بن منيب الأزدي، له صحبة، وذكروا حديثه هذا.\n\"الاستيعاب\" ٣/ ٩٩٨، \"أسد الغابة\" ٣/ ٣٩٩، \"الإصابة\" ٤/ ٣٤٧.\n(١٠) [٢٩٦٠] الحكم على الإسناد:\nضعيف جدًا: فيه عمرو بن بكر متروك وفيه من لم أجده.\nالتخريج:\nأخرجه الطبري من طريق عبد الله بن محمد الغزي، عن إبراهيم الفريابي به بمثله =","vol":"25","page":327},{"text":"[٢٩٦١] وحدثنا أبو بكر محمد بن أحمد بن عبدوس المُزكِّي (١) إملاءً، قال: أخبرنا أبو حامد أحمد بن محمد بن يحيى البزَّاز (٢)، قال: حدثنا يحيى بن الربيع المكي (٣)، قال: حدثنا سفيان بن عيينة (٤)، قال: حدثنا أبو حمزة الثمالي (٥)، عن سعيد بن جبير (٦)، عن ابن عباس - ﵄ -، قال: إنَّ مما خلق الله تعالى لوحًا من درةٍ بيضاء، دفَّتاه ياقوتة حمراء، قلمه نور أبيض، وكتابته نور أخضر، ينظر الله سبحانه فيه كل يوم ثلاثمائة وستين نظرة، يخلق ويرزق ويميت ويُحيي ويعز ويذل ويفعل ما يشاء (٧).\n_________\n= \"جامع البيان\" للطبري ٢٧/ ١٣٥، ورواه بلفظه ابن ماجه (٢٠٢) في المقدمة، باب: فيما أنكرت الجهمية، من طريق يونس بن حلبس عن أم الدرداء، عن أبي الدرداء - ﵁ - (٢٠٢)، وأبو الشيخ في \"العظمة\" ٢/ ٤٨٠، والبيهقي في \"شعب الإيمان\" عن أبي الدرداء ٢/ ٣٥، والحسن بن سفيان في \"مسنده\" وابن مردويه وابن عساكر، كلهم عن أبي الدرداء عن النبي - ﷺ - \"الدر المنثور\" ٦/ ١٩٧.\n(١) لم يذكر بجرحٍ أو تعديل.\n(٢) قال الخليلي: ثقة مأمون.\n(٣) لم يذكر بجرحٍ أو تعديل.\n(٤) ثقة حافظ، إلا أنه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٥) هو ثابت بن أبي صفية، ضعيف رافضي.\n(٦) ثقة ثبت فقيه.\n(٧) [٢٩٦١] الحكم على الإسناد:\nضعيف: فيه أبو حمزة الثمالي:، ضعيف رافضي.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسيره\" من طريق آخر: ٢/ ٢٦٣ - ٢٦٤، وينظر: \"جامع =","vol":"25","page":328},{"text":"وقال مجاهد وعبيد بن عمير: من شأنه تعالى أنه يجيب داعيًا ويعطي سائلًا، ويفك عانيًا، ويشفي سقيمًا، ويغفر ذنبًا، ويفرج كربًا، ويتوب على قوم، ويعذب آخرين (١).\nوقال سفيان بن عيينة: الدَّهر كلُّه عند الله تعالى يومان: أحدهما: مدة أيام الدنيا، والآخر: مدة أيام الآخرة، فالشأن الذي هو فيه اليوم الذي هو مدة الدنيا: الاختبار بالأمر والنهي والإحياء والإماتة والإعطاء والمنع والإعزاز والإذلال، والشأن الذي هو في الآخرة: الجزاء والحساب، والثواب والعقاب (٢).\nوقال الحسين بن الفضل ﵀: هو سَوْق المقادير إلى المواقيت (٣).\n_________\n= البيان\" للطبري ٢٧/ ١٣٥، \"الوسيط\" للواحدي ٤/ ٢٢٢، \"معالم التنزيل\" للبغوي ٧/ ٤٤٦، \"لباب التأويل\" للخازن ٧/ ٥.\n(١) ينظر: \"تفسير مجاهد\" (٦٤٢)، \"تفسير عبد الرزاق\" ٢/ ٢٦٣، \"جامع البيان\" للطبري ٢٧/ ١٣٥، \"النكت والعيون\" للماوردي ٥/ ٤٣٣، وأخرجه البيهقي عن الأعمش قال: سمعت مجاهدًا يذكر عن عبيد بن عمير ... وذكره: ٢/ ٣٦.\n(٢) \"تفسير ابن عيينة\" (٣٣٠)، وأورده الماوردي ونسبه لابن بحر \"النكت والعيون\" ٥/ ٤٣٢، البغوي ونسبه لابن عيينة، \"معالم التنزيل\" ٧/ ٤٤٦، \"باهر البرهان\" للغزنوي (١٤٣٢)، القرطبي ونسبه لابن بحر \"الجامع لأحكام القرآن\" ١٧/ ١٦٦، \"لباب التأويل\" للخازن ٧/ ٥، \"البحر المحيط\" لأبي حيان ٨/ ١٩١.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٧، \"زاد المسير\" لابن الجوزي ٨/ ١١٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٧، ونسبه للكلبي، \"لباب التأويل\" للخازن ٧/ ٥، ونسبه للحسين بن الفضل.","vol":"25","page":329},{"text":"ويقال: شأنه جل وعلا أنه يخرج كلَّ يوم وليلة ثلاثة عساكر، عسكر من أصلاب الأباء إلى أرحام النساء، وعسكر من أرحام النساء إلى ضيق الدنيا، وعسكر من الدنيا إلى القبور، ثم يرتحلون جميعًا إلى ربِّ العالمين تعالى (١).\nوقال الربيع بن أنس: يخلق خلقًا، ويميت آخرين، ويرزقهم ويكلؤهم (٢).\nوقال سويد بن جبلة الفزاري (٣) - ﵁ -: يعتِق رقابًا، ويقحم عقابًا، ويعطي رغابًا (٤).\nوقيل: هو الجمع والتفريق (٥). وقال أبو سليمان الداراني ﵀: هو إيصاله المنافع إليك، ودفعه المضار عنك، فلِم تغفل عن طاعة من لا يغفل عن برك، ولو كافأك بمعصيتك ما أطعمك ولا سقاك (٦).\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٦، \"لباب التأويل\" للخازن ٧/ ٥.\n(٢) وأورده السيوطي وعزاه لعبد بن حميد عن الربيع \"الدر المنثور\" ٦/ ١٩٧.\n(٣) سويد بن جبلة الفزاري، ذُكر في الصحابة وهو غلط، وليست له صحبة، وحديثه مرسل. \"الإصابة\" ٣/ ٣٠٤.\n(٤) ينظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٥، \"النكت والعيون\" للماوردي ٥/ ٤٣٣، \"البحر المحيط\" لأبي حيان ٨/ ١٩١، \"الدر المنثور\" للسيوطي ٦/ ١٩٧.\n(٥) لم أجده.\n(٦) ينظر: \"حقائق التفسير\" للسلمي ١/ ٣٢٥، وأورده الخازن مختصرًا في \"لباب التأوبل\" للخازن ٧/ ٥.","vol":"25","page":330},{"text":"وقال أيضًا في هذِه الآية: كل يوم له إلى العبيد برّ جديد (١).\nويحكى أنَّ بعض الأمراء سأل وزيره عن هذِه الآية؟ فلم يعرف معناها، واستمهله إلى الغد، فرجع الوزير كئيبًا إلى منزله، فقال له غلام أسود: يا مولاي، مالك؟ ما أصابك؟ فزجره، فقال: يا مولاي أخبرني فلعل الله تعالى يسهل لك الفرج على يدي. فأخبره بذلك، فقال له: عُد إلى الأمير، وقل له: إنَّ لي غلامًا أسود إن أذنت لي فسَّر لك هذِه الآية. ففعل ذلك، فدعا الأميرُ الغلامَ، فسأله عن ذلك، فقال له: أيُّها الأمير، شأن الله تعالى أن يولج الليل في النهار، ويولج النهار في الليل، ويخرج الحيَّ من الميت، ويخرج الميت من الحيِّ، ويشفي سقيمًا، ويسقم سليمًا، ويبتلي معافى، ويعافي مبتلى، ويعزُّ ذليلًا، ويذل عزيزًا، ويُفقر غنيًا، ويغني فقيرًا. فقال الأمير له: أحسنت يا غلام، وفرَّجت عنِّي فرَّج الله عنك. ثم أمر بخلع ثياب الوزارة فكساها الغلام، فقال: يا مولاي، وهذا من شأن الله -﷿- (٢).\n\n<span data-type=\"title\" id=toc-5346>٣٠ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٣٠) سَنَفْرُغُ لَكُمْ﴾\nقرأ عبدُ الله وأبيُّ: (سنفرغ إليكم).\nوقرأ الأعمش، وإبراهيم: (سيُفرَغ لكم) بضم الياء وفتح الراء على\n_________\n(١) ينظر: \"حقائق التفسير\" للسلمي أ/٣٢٥، \"معالم التنزيل\" للبغوي ٧/ ٤٤٧، \"لباب التأويل\" للخازن ٧/ ٥.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٧.","vol":"25","page":331},{"text":"الفعل المجهول (١)، وقرأ ابن شهاب والأعرج: ﴿سَنَفْرَغُ﴾ بفتح النون والراء، قال الكسائي: هي لغة تميم. وقرأ يحيى بن وثاب، وزر بن حبيش، والسلمي، وحمزة، والكسائي، وخلف: ﴿سيَفرُغ﴾ بفتح الياء وضم الراء، وقد روي عن الأعمش أيضًا، واختاره أبو عبيد اعتبارًا بقول: ﴿يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ﴾ فاتبع الخبر الخبر، وقرأ الباقون بفتح النون وضم الراء (٢) وهي لغة تِهامة، واختاره أبو حاتم.\nفإن قيل: إنَّ الفراغ لا يكون إلاَّ عن شغل، والله -﷾- لا يشغله شأن عن شأن. قلنا: اختلف العلماء في معنى هذِه الآية، فقال قوم: هذا وعيد وتهديد من الله تعالى لهم، كقولك؟ لأتفرغن لك، وليس لك شغل (٣). (وفي حديث النبي - ﷺ - أنه لما بايع الأنصار ليلة العقبة صاح الشيطان: يا أهل الجباجب (٤) هذا مذمَّم يبايع بني قيلة (٥) على حربكم. فقال النبي - ﷺ -: \"هذا أَزَبُّ (٦) العقبةِ، أما والله يا\n_________\n(١) \"الجامع لأحكام القرآن\" ١٧/ ١٦٩، \"البحر المحيط\" لأبي حيان ٨/ ١٩٢.\n(٢) ينظر: \"السبعة\" لابن مجاهد (٦٢٠)، \"التذكرة\" لابن غلبون ٢/ ٥٧٧، \"التيسير\" للداني (١٦٧)، \"النشر\" لابن الجزري ٢/ ٣٨١.\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٣٤، \"النكت والعيون\" للماوردي ٥/ ٤٣٤، \"الوسيط\" للواحدي ٤/ ٢٢٢، \"معالم التنزيل\" للبغوي ٧/ ٤٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٨، \"لباب التأويل\" للخازن ٧/ ٥.\n(٤) الجباجب: بيوت مكة، \"معجم ما استعجم\" للبكري ٢/ ٣٦٢.\n(٥) قيلة: بنت كاهل بن عذرة بن قضاعة، أم الأوس والخزرج، \"السيرة النبوية\" ١/ ٢٣٢.\n(٦) أزب: أي شيطان، \"النهاية في غريب الحديث\" لابن الأثير ١/ ٤٣.","vol":"25","page":332},{"text":"عدوَّ الله لأتفرغنَّ لك\" (١) أي: أقتصد إلى إبطال أمرك، وهذا قول ابن عباس - ﵄ - والضحاك) (٢).\nوقال آخرون: معناه سنقصد لكم بعد الترك والإمهال، ونأخذ في أمركم، وقد يقول القائل الذي لا شغل له: قد فرغت لي وفرغت لشتمي، أي أخذت فيه وأقبلت عليه (٣). قال جرير بن الخطفي ﵀:\nولمَّا اتقى القَيْنُ العِراقِيُّ باسْتِهِ ... فرغْتُ إلى القَيْن المقيِّد بالحجل (٤)\nأي: قصدته بما يسوءه، وهذا القول اختيار القتيب والكسائي (٥).\nوقال بعضهم: إنَّ الله -﷿- وعد على التقوى، وأوعد على الفجور،\n_________\n(١) أخرجه الإمام أحمد في \"مسنده\" ٣/ ٤٦٠ (١٥٧٩٨) من طريق ابن إسحاق عن معبد بن كعب بن مالك بن أبي بن كعب بن القين أخو بني سلمة عن عبيد الله بن كعب عن كعب بن مالك وذكر الحديث بلفظ: \"هذا أذبُّ العقبة، هذا ابنُه أذْيب: أسمع أي عدو الله أما والله لأفرغنَّ لك\".\n(٢) ما بين القوسين ساقط من (ح).\n(٣) \"معاني القرآن\" للزجاج ٥/ ٩٩، \"معالم التنزيل\" للبغوي ٧/ ٤٤٧، \"زاد المسير\" لابن الجوزي ٨/ ١١٥، \"لباب التأويل\" للخازن ٧/ ٦.\n(٤) \"الديوان\": في الحجل (٣٧٢)، \"شرح الديوان\" في الحجل (٤٦٤)، \"المثلث\" للبطليوسي ٢/ ٣٤٤، \"با هر البرهان\" للغزنوي (١٤٣٣)، \"اللسان\" (فرغ) ٨/ ٤٤٥.\nأراد بالقين العراقي: البعيث، الحجل: القيد، القين المقيد: الفرزدق.\n(٥) \"تأويل مشكل القرآن\" لابن قتيبة (١٠٥).","vol":"25","page":333},{"text":"ثم قال: ﴿سَنَفْرُغُ لَكُمْ﴾ مما وعدناكم وأوجبنا إليكم، وأخبرناكم فنحاسبكم، وننجز لكم ما وعدناكم، ونوصل كلًّا إلى ما وعدناه، فنتم ذلك ونفرغ منه. وإلى هذا ذهب الحسن، ومقاتل، وابن زيد (١).\nوقال ابن كيسان: الفراغ للفعل الوقوف عليه دون غيره (٢).\n﴿أَيُّهَ الْثَّقَلَانِ﴾ أي: الجن والإنس، دليله قوله -﷿- في عقبه: ﴿يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ﴾ سُمِّيا ثقلين؛ لأنهم ثقل على الأرض أحياءً وأمواتًا، قال الله تعالى: ﴿وَأَخْرَجَتِ الأَرْضُ أَثْقَالَهَا (٢)﴾ (٣).\nوقال بعض أهل المعاني: كل شيء له قدر وزن ينافس فيه فهو ثقل (٤).\nوقيل لبيض النعامة: (ثقل) لأنَّ واجده وصائده يفرح إذا ظفر به.\nقال الشاعر (٥):\nفتذكرا ثقلا رثيدًا بعدَما ... ألقت ذُكاء يمينها في كافِر (٦)\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٨، \"لباب التأويل\" للخازن ٧/ ٦.\n(٢) لم أجده.\n(٣) الزلزلة: ٢، وانظر: \"البحر المحيط\" لأبي حيان ٨/ ١٩٢.\n(٤) \"معالم التنزيل\" للبغوي ٧/ ٤٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٩، \"اللسان\" (ثقل) ١١/ ٨٨.\n(٥) هو ثعلبة بن صعير المازني يذكر الظليم، وهو الذَّكَر من النعام والنعامة.\n(٦) \"اللسان\" (ثقل) ١١/ ٨٨.","vol":"25","page":334},{"text":"وفي حديث النبي - ﷺ -: \"إني تارك فيكم ثقلين لن تضلوا ما تمسَّكتم بهما، كتاب الله، وعترتي، لن يفترقا حتى يردا عليّ الحوض\" (١) فجعلهما ثقلين إعظامًا لقدرهما.\nوقال جعفر الصادق بن محمد الباقر: سمّى الجن والإنس ثقلين لأنهما مثقلان بالذنوب (٢).\n\n<span data-type=\"title\" id=toc-5348>٣٢ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ﴾\n\n<span data-type=\"title\" id=toc-5349>٣٣ </span>- قوله -﷿- ﴿يَامَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ﴾\nولم يقل (استطعتما) لأنهما فريقان في حال الجمع، كقوله تعالى: ﴿فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ﴾ (٣) ﴿هَذَانِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ﴾ (٤).\n﴿أَنْ تَنْفُذُوا﴾ تجوزا، وتخرجوا (٥) ﴿مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ﴾ أي:\n_________\n(١) أخرجه مسلم (٢٤٠٨) بلفظ قريب في \"صحيحه\" في كتاب فضائل الصحابة باب فضائل علي بن أبي طالب من طريق أبو حيان عن يزيد بن حيان وحصين بن سبرة وعمر بن مسلم عن زيد بن أرقم - ﵃ - برقم، والنسائي ٥/ ٥١ (٨١٧٥) في \"سننه الكبرى\" في كتاب المناقب، من طريق مسلم، وأحمد في مسنده ٣/ ١٤ (١١١٠٤) من طريق إسماعيل بن أبي إسحاق الملائي عن عطية عن أبي سعيد - ﵁ - وبرقم ٣/ ١٧ (١١١٣١) من طريق الأعمش عن عطية العوفي، عن أبي سعيد - ﵁ - وبرقم ٤/ ٣٧١ (١٩٣١٣)، من طريق علي بن ربيعة عن زيد بن أرقم - ﵁ -.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٩، \"لباب التأويل\" للخازن ٧/ ٦.\n(٣) النمل: ٤٥.\n(٤) الحج: ١٩.\n(٥) \"جامع البيان\" للطبري ٢٧/ ١٣٦، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨.","vol":"25","page":335},{"text":"أطرافهما ونواحيهما (١).\n﴿فَانْفُذُوا﴾ ومعنى الآية: إن استطعتم أن تجوزوا من أطراف السماوات والأرض فتعجزوا ربكم حتى لا يقدر عليكم فجوزوا، وإنما يقال لهم هذا يوم القيامة (٢).\nوقال الضحاك: يعني هاربين من الموت، فأخبر أنه لا محيل ولا محيص ولا منفذ من الموت، وأنه لا يجيرهم أحد منه، ولو نفذوا أقطار السماوات والأرض لكانوا في سلطان الله وملكه (٣).\n﴿لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ﴾ هو وهو البينة من الله تعالى والسلطان الحجة (٤) وقال ابن عباس - ﵄ -: إن استطعتم أن تعلموا ما في السماوات والأرض فاعلموا ذلك، ولن تعلموه إلاَّ بسلطان (٥).\n_________\n(١) \"جامع البيان\" للطبري ٢٧/ ١٣٨، \"معاني القرآن\" للزجاج ٥/ ٩٩، \"الوسيط\" للواحدي ٤/ ٢٢٢، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨، \"زاد المسير\" لابن الجوزي ٨/ ١١٥، \"لباب التأويل\" للخازن ٧/ ٦.\n(٢) \"جامع البيان\" للطبري ٢٧/ ١٣٦، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨، \"زاد المسير\" لابن الجوزي ٨/ ١١٦، \"لباب التأويل\" للخازن ٧/ ٦.\n(٣) ينظر: السابق، \"النكت والعيون\" للماوردي ٥/ ٤٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٠.\n(٤) \"تفسير مجاهد\" (٦٤٢)، \"جامع البيان\" للطبري ١٣٨/ ٢٧، \"النكت والعيون\" للماوردي ٥/ ٤٣٤، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٣٧، \"النكت والعيون\" للماوردي ٥/ ٤٣٣، ونسبه لعطية العوفي، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨، \"زاد المسير\" لابن الجوزي ٨/ ١١٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٥، \"لباب التأويل\" للخازن ٧/ ٦.","vol":"25","page":336},{"text":"وقال ابن عباس، وعطاء: لا تخرجون من سلطاني (١)، وقيل: معناه لا تنفذون إلَّا إلى سلطاني، الباء بمعنى إلى، كقوله تعالى: ﴿وَقَدْ أَحْسَنَ بى﴾ (٢)، أي: أحسن إليَّ (٣): قال الشاعر (٤):\nأسِيئي بِنا أو أحسِني لا ملولةٌ ... لدَيْنا ولا مقْلِيَّةٌ إن تقلَّت (٥)\n\n<span data-type=\"title\" id=toc-5350>٣٤ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ﴾\nوفي الخبر: يحاط على الخلق يوم القيامة بالملائكة، وبلسان من نار، ثم ينادون ﴿يَامَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ﴾ (٦) فذلك قوله تعالى:\n\n<span data-type=\"title\" id=toc-5351>٣٥ </span>- ﴿يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ﴾\nقرأ ابن كثير والحسن، وابن أبي إسحاق، وابن محيصن، وحُميد، ومجاهد، ونصر بن عاصم: ﴿شِوَاظٌ﴾ بكسر الشين، وقرأ الباقون:\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٣٧، ونسبه لابن عباس - ﵄ -، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٥، \"زاد المسير\" لابن الجوزي ٦/ ١١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٠.\n(٢) يوسف: ١٠٠.\n(٣) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٠.\n(٤) هو كثير عزة.\n(٥) \"الديوان\" (١٥٢)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٥.\n(٦) ينظر: \"الوسيط\" للواحدي ٤/ ٢٢٣، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٠.","vol":"25","page":337},{"text":"بالضم (١)، وهما لغتان بمعنى نحو صِوار (٢) من البقر، وصُوار (٣)، واختار أبو عبيد، وأبو حاتم: الضمَّ وهو اللهب الذي لا دخان فيه، قاله أكثر المفسرين (٤).\nوقال مجاهد: هو اللهب الأخضر المتقطع من النار (٥).\nقال حسان بن ثابت: يهجو أمية بن أبي الصلت:\nهجوتك فاخْتَضعْتَ لها بِذُلٍّ ... بقافيةٍ تأجَّجُ كالشُّواظِ (٦)\n_________\n(١) ينظر: \"السبعة\" لابن مجاهد (٦٢١)، \"التذكرة\" لابن غلبون ٢/ ٥٧٧، \"التيسير\" للداني (١٦٧)، \"النشر\" لابن الجزري ٢/ ٣٨١.\n(٢) الصوار: القطيع من البقر، \"اللسان\" (صور) ٤/ ٤٧٥.\n(٣) ينظر: \"معاني القرآن\" للفراء ٣/ ١١٧، \"الوسيط\" للواحدي ٤/ ٢٢٣، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧١.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٣٩، \"النكت والعيون\" للماوردي ٥/ ٤٣٤، \"الوسيط\" للواحدي ٤/ ٢٢٣، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨، \"باهر البرهان\" للغزنوي (١٤٣٣)، \"زاد المسير\" لابن الجوزي ٨/ ١١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧١، \"لباب التأويل\" للخازن ٧/ ٦.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٣٩، \"النكت والعيون\" للماوردي ٥/ ٤٣٥، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨، \"زاد المسير\" لابن الجوزي ٨/ ١١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧١، \"لباب التأويل\" للخازن ٧/ ٦.\n(٦) ورد البيت في الديوان بلفظ:\nمجلِّلة تُعمِّمُه شنارًا. . . مُضرَّمة تأجَّجُ كالشواظ\n\"الديوان\" (١٤٢)، \"شرح الديوان\" (٢٩٥)، \"النكت والعيون\" للماوردي (همزتك، بذل نفس) ٥/ ٤٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧١/ ١٧١.","vol":"25","page":338},{"text":"وقال رؤبة:\nإنَّ لهُم منْ وَقِعنا أقْياظَا ... ونارُ حرْبٍ تُسْعِرُ الشُّواظَا (١)\nوقال الضحاك: هو الدخان الذي يخرج من اللهب، ليس بدخان الحطب (٢).\n﴿وَنُحَاسٍ﴾ قرأ مجاهد، وعكرمة، وأبو العالية: (ونحاس) بكسر النون، وضمَّ الباقون النونَ (٣)، وهي اللغة السائرة المعروفة، قرأ ابن كثير، وابن محيصن، وحميد، ومجاهد، وأبو عمرو، وروح عن يعقوب، وابن أبي إسحاق، وعيسى بن عمر: ﴿وَنُحَاسٍ﴾ بالخفض عطفًا على النار، واختاره أبو حاتم، وقرأ الباقون بالرفع عطفًا على الشواظ (٤). قال سعيد بن جبير: النحاس الدخان (٥)،\n_________\n(١) لم أجده في \"الديوان\"، وينظر: \"جامع البيان\" للطبري ٢٧/ ١٣٩، \"النكت والعيون\" للماوردي ٥/ ٤٣٥.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٠، \"الجامع لأحكام القرآن\" ١٧/ ١٧١، \"البحر المحيط\" لأبي حيان ٨/ ١٩٤.\n(٣) ينظر: \"السبعة\" لابن مجاهد (٦٢١)، \"التذكرة\" لابن غلبون ٢/ ٥٧٧، \"التيسير\" للداني (١٦٧)، \"الجامع لأحكام القرآن\" ١٧/ ١٧١، \"النشر\" لابن الجزري ٢/ ٣٨١.\n(٤) ينظر: \"التذكرة\" لابن غلبون ٢/ ٥٧٧، \"العنوان\" لابن خلف (١٨٤)، \"إتحاف فضلاء البشر\" ٢/ ٥١١.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٠، \"الوسيط\" للواحدي ٤/ ٢٢٣، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨، \"باهر البرهان\" للغزنوي (١٤٣٤)، \"زاد المسير\" لابن الجوزي ٨/ ١١٦، \"البحر المحيط\" لأبي حيان ٨/ ١٩٣.","vol":"25","page":339},{"text":"وهي رواية أبي صالح والعوفي، والوالبي، عن ابن عباس - ﵄ - (١)، قال النابغة:\nتضيء كضَوءِ سِراج السَّليط ... لم يجعَلِ الله فيه نُحاسًا (٢)\nقال الأصمعي: سمعت أعرابيًا يقول: السليط دهن السمسم بالشام، ولا دخان فيه (٣).\nوقال مجاهد وقتادة: هو الصفر المذاب يصب على رؤوسهم (٤)، هي رواية، العوفي، عن ابن عباس - ﵄ - (٥).\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٠، \"الوسيط\" للواحدي ٤/ ٢٢٣، \"معالم التنزيل\" للبغوي ٧/ ٤٤٨، \"زاد المسير\" لابن الجوزي ٨/ ١١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٢، \"البحر المحيط\" لأبي حيان ٨/ ١٩٣.\n(٢) لم أجده في \"الديوان\"، وينظر: \"النكت والعيون\" للماوردي ٥/ ٤٣٥، \"زاد المسير\" لابن الجوزي ٨/ ١١٧.\n(٣) أورده الفراء ولم ينسبه.\nينظر: \"معاني القرآن\" ٣/ ١١٧، \"زاد المسير\" لابن الجوزي ٨/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٢.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٠، \"النكت والعيون\" للماوردي ٥/ ٤٣٥، \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"الكشاف\" للزمخشري ٤/ ٤٤٩، \"زاد المسير\" لابن الجوزي ٨/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٢، \"البحر المحيط\" لأبي حيان ٨/ ١٩٣.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٠، \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"زاد المسير\" لابن الجوزي ٨/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٢، \"لباب التأويل\" للخازن ٧/ ٦.","vol":"25","page":340},{"text":"وقال مقاتل: هي خمسة أنهار من صفر مذاب تجري من تحت العرش على رؤوس أهل النار، ثلثه أنهار على مقدار الليل، ونهران على مقدار النهار (١).\nوقال ابن مسعود - ﵁ - النحاس: المهل (٢).\nوقال الربيع: القِطر (٣).\nوقال الضحاك: دردي الزيت المغلي (٤).\nوقال الكسائي: هو النار الذي له ريح شديدة (٥).\n﴿فَلَا تَنْتَصِرَانِ﴾ تنتقمان وتمنعان من ذلك، ولا ناصر لكما من الله (٦).\n\n<span data-type=\"title\" id=toc-5352>٣٦ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٣٦) فَإِذَا انْشَقَّتِ﴾ انفرجت (٧).\n﴿السَّمَاءُ﴾ فصارت أبوابًا، لنزول الملائكة (٨)، بيانه قوله: ﴿وَيَوْمَ\n_________\n(١) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ١١٧، \"الجامع لأحكام القرآن\" ١٧/ ١٧٢.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"باهر البرهان\" للغزنوي (١٤٣٤)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٢، \"لباب التأويل\" للخازن ٧/ ٦.\n(٣) لم أجده.\n(٤) ينظر: \"الكشاف\" للزمخشري ٤/ ٤٤٩، \"الجامع لأحكام القرآن\" ١٧/ ١٧٢.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٢.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"لباب التأويل\" للخازن ٧/ ٦.\n(٧) \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"زاد المسير\" لابن الجوزي ٨/ ١١٧، \"لباب التأويل\" للخازن ٧/ ٦.\n(٨) \"الوسيط\" للواحدي ٤/ ٢٢٣، \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"لباب التأويل\" للخازن ٧/ ٦.","vol":"25","page":341},{"text":"تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا (٢٥)﴾ (١).\n﴿فَكَانَتْ﴾ فصارت.\n﴿وَرْدَةً﴾ مشرقة، وقيل: مغبرة (٢)، وقيل: حمراء كلون الورد (٣).\nوقال قتادة: إنها اليوم خضراء، وسيكون لها يومئذ لون آخر (٤)، وعن أبي الجوزاء: أما سمعت العرب تُسمِّي الخيل الورد (٥).\nوقال الفراء: أراد الفرَسَ الوردة تكون في الربيع وردةً إلى الصفرة، فإذا اشتد البرد كانت وردةً حمراء، فإذا كان بعد ذلك كانت وردةً إلى الغُبرة، فشبه تكوُّن السماء بتلون الوردة من الخيل (٦).\n﴿كَالْدِّهَانِ﴾ قال ابن عباس - ﵄ -: والضحاك وقتادة والربيع: يعني كلون الفرس (٧) على تفسير الفراء.\n_________\n(١) الفرقان: ٢٥.\n(٢) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٣٦.\n(٣) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٣٦، \"باهر البرهان\" للغزنوي (١٤٣٥).\n(٤) ينظر: \"الوسيط\" للواحدي ٤/ ٢٢٣، \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٣، \"البحر المحيط\" لأبي حيان ٨/ ١٩٣ وفيه زرقاء بدل خضراء.\n(٥) ينظر: \"البحر المحيط\" لأبي حيان ٨/ ١٩٣.\n(٦) \"معاني القرآن\" للفراء ٣/ ١١٧، \"النكت والعيون\" للماوردي ٥/ ٤٣٦، \"الوسيط\" للواحدي ٤/ ٢٢٤، \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"باهر البرهان\" للغزنوي (١٤٣٥)، \"زاد المسير\" لابن الجوزي ٨/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٣، \"البحر المحيط\" لأبي حيان ٨/ ١٩٣ - ١٩٤.\n(٧) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤١، \"الوسيط\" للواحدي ٤/ ٢٢٤، \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٣.","vol":"25","page":342},{"text":"قال ابن عباس: الفرس الورد في الربيع كميت أصفر، وفي أول الشتاء كميت أحمر، فإذا اشتد الشتاء كان كميتًا أغبر (١).\nوقال مجاهد وأبو العالية: كالدهن (٢)، وهي رواية شيبان، عن قتادة قال: الدهان جمع دهن، والدهن ألوان، فشبه السماء بألوانه (٣).\nوقال عطاء بن أبي رباح: كعصير الزيت يتلون في الساعة ألوانًا (٤).\nوقال الحسين بن الفضل: كصبيب الدهن، يتلون (٥)، وقال ابن جريج: تذوب السماء، فتصير ذائبة حمراء كالدهن الذائب، حتى يصيبها حرّ جهنم (٦).\nوقال مقاتل: كدهن الورد الصافي (٧).\nوقال المؤرج: كالوردة الحمراء (٨).\nوقال الكلبي: كما لأديم الأحمر، وجمعه أدهنة، ودهن (٩).\n_________\n(١) \"جامع البيان\" للطبري ٢٧/ ١٤١.\n(٢) ينظر: \"تفسير مجاهد\" (٦٤٢)، \"جامع البيان\" للطبري ٢٧/ ١٤٢، \"باهر البرهان\" للغزنوي (١٤٣٧)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٣.\n(٣) \"الدر المنثور\" للسيوطي ٦/ ١٩٩.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"لباب التأويل\" للخازن ٧/ ٧.\n(٥) لم أجده.\n(٦) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، \"الجامع لأحكام القرآن\" ١٧/ ١٧٤، \"لباب التأويل\" للخازن ٧/ ٧.\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٤٩.\n(٨) لم أجده.\n(٩) ينظر: \"معاني القرآن\" للفراء ٣/ ١١٧، \"جامع البيان\" للطبري ٢٧/ ١٤٢، \"النكت والعيون\" للماوردي ٥/ ٤٣٦، \"معالم التنزيل\" للبغوي ٧/ ٤٤٩، =","vol":"25","page":343},{"text":"[٢٩٦٢] أخبرني ابن فنجويه (١)، قال: حدثنا ابن ماجه (٢)، قال: حدثنا ابن أيوب (٣)، قال: حدثنا القطواني (٤)، قال: حدثنا سيَّار (٥) قال: حدثنا عبد القدوس بن الحُواري (٦) قال لقمان الحنفي (٧): قال النبي - ﷺ -: \"أتى على شاب في جوف الليل وهو يقرأ: ﴿فَإِذَا انْشَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ (٣٧)﴾ فوقف الشابُّ وخنقته العبرة، وجعل يقول: وَيحي من يوم تتشقق فيه السماء، ويحي\". فقال النبي - ﷺ -: \"ويحك يا فتى مثلها، فوالذي نفسي بيده لقد بكت ملائكة السماء من بكائك\" (٨).\n_________\n= \"الكشاف\" للزمخشري ٤/ ٤٥٠، \"باهر البرهان\" للغزنوي (١٤٣٧)، \"زاد المسير\" لابن الجوزي ٨/ ١١٨.\n(١) ثقة صدوق كثير الرواية للمناكير، تقدم.\n(٢) أحمد بن الحسن بن يزيد بن ماجه، لم يذكر بجرحٍ أو تعديل.\n(٣) الحسن بن أيوب، القزويني، قال أبو حاتم: صدوق.\n(٤) عبد الله بن أبي زياد. صدوق.\n(٥) ابن حاتم العنزي، صدوق له أوهام.\n(٦) عبد القدوس بن الحواري، الأزدي من أهل البصرة. روى عن: يونس بن عبيد وغالب القطان، وروى عنه: العراقيون. ذكره ابن حبان في \"الثقات\"، مات سنة ست وأربعين ومائتين. \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٥٦، \"الثقات\" ٨/ ٤١٩، \"الأنساب\" ٢/ ٢٨٥.\n* الحواري: هذا إنما يشبه النسبة، وهو اسم \"الأنساب\" ٢/ ٢٨٥.\n(٧) ذكره ابن حبان في \"الثقات\" وقال: يروى المقاطيع، روى عنه: جعفر بن سليمان الضبعي. \"الثقات\" ٧/ ٣٦٢.\n(٨) [٢٦٩٢] الحكم على الإسناد:\nفيه من لم يذكر بجرحٍ أو تعديل، وسيار بن حاتم صدوق له أوهام. =","vol":"25","page":344},{"text":"(وقال الضحاك: الوردة: الفرس لاختلاف ألوانها، والدهان: جمع دهن، أي: خالصة الورد الأحمر من كل شيء، يعني أنه يتغير ألوان السماء من يوم الفزع الأكبر (١) قال: الفرزدق يصف أسدًا:\nألقى عليه يديه ذوا قومية ... ورد يدُق مجامع الأوصال\nوالدهان: الأديم الأحمر، وينشد:\nومخاصم قاومت في كبد ... مثل الدهان فكان لي العدد (٢)\nأي مثل الأديم الأحمر) (٣)\n\n<span data-type=\"title\" id=toc-5354>٣٨ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٣٨) فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ <span data-type=\"title\" id=toc-5355>(٣٩)﴾</span>\nقال الحسن وقتادة: لا يسألون عن ذنوبهم، لأنَّ الله تعالى علمها منهم وحفظها عليهم وكتبتها الملائكة (٤)، ورواه العوفي، عن ابن\n_________\n= التخريج:\nأخرجه محمد بن نصر، عن لقمان بن عامر الحنفي كما في، \"الدر المنثور\" للسيوطي ٦/ ٢٠٠.\n(١) \"زاد المسير\" لابن الجوزي ٨/ ١١٨.\n(٢) لم أجده البيتين في الديوان.\n(٣) ما بين القوسين ساقط من (ح).\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٢، ١٤٣، \"معالم التنزيل\" للبغوي ٧/ ٤٤٩ - ٤٥٠، \"زاد المسير\" لابن الجوزي ٨/ ١١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٤، \"لباب التأويل\" للخازن ٧/ ٧.","vol":"25","page":345},{"text":"عباس - ﵄ - وعنه أيضًا: لا يسأل الملائكة المجرمين عن ذنوبهم؛ لأنهم يعرفونهم بسيماهم، دليلُه ما بعده، وإلى هذا القول ذهب مجاهد (١) عن ابن عباس - ﵄ -: وعن ابن عباس - ﵄ - أيضًا في قوله: ﴿فَوَرَبِّكَ لَنَسْئَلَنَّهُمْ أَجْمَعِينَ (٩٢)﴾ (٢)، وقوله: ﴿فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ (٣٩)﴾ قال: لا يسألنهم هل عملتم كذا وكذا، ليعرف ذلك منهم؛ لأنه أعلم بذلك منهم، ولكنه يسألهم لم عملتموها سؤال توبيخ (٣).\nوقال عكرمة: هي مواطن لا يُسأل في بعضها، ويُسأل في بعضها (٤).\nوقال أبو العالية: لا يسأل غير المجرم عن ذنب المجرم (٥).\nوقال قتادة: كانت المسألة قبلُ ثم ختم على أفواههم وتكلمت الجوارح (٦).\n_________\n(١) السابق.\n(٢) الحجر: ٩٢.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٤، \"لباب التأويل\" للخازن ٧/ ٧.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٠، \"لباب التأويل\" للخازن ٧/ ٧، \"البحر المحيط\" لأبي حيان ٨/ ١٩٤.\n(٥) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥١، \"الجامع لأحكام القرآن\" ١٧/ ١٧٤، \"لباب التأويل\" للخازن ٧/ ٧، \"البحر المحيط\" لأبي حيان ٨/ ١٩٤.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٣، \"النكت والعيون\" للماوردي ٥/ ٤٣٦، \"الكشاف\" للزمخشري ٤/ ٤٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٤، \"البحر المحيط\" لأبي حيان ٨/ ١٩٤.","vol":"25","page":346},{"text":"وعن ابن عباس - ﵄ - أيضًا: لا يسألون سؤال شفاء وراحة، وإنما يسألون سؤال توبيخ وتقريع (١).\n\n<span data-type=\"title\" id=toc-5356>٤٠ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٤٠) يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ﴾\nوهو سواد الوجوه، وزرقة العيون، قاله الحسن (٢) وقيل: بعلامتهم (٣) (٤).\n﴿فَيُؤْخَذُ بِالنَّوَاصِي﴾ أي: بشعور مقدم رؤوسهم ﴿وَالأَقدَامِ﴾ التي يمشون عليها، (وقال الضحاك: يجمع بين ناصيته، وقدميه في سلسلة من وراء ظهره (٥).\nوقيل: تسحبهم الملائكة إلى النار، ويقذفون فيها، يعني: تارة تأخذ بناصيته، تجره على وجهه، وتارة تأخذ بقدميه، وتسحبه على رأسه) (٦).\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٠، \"زاد المسير\" لابن الجوزي ٨/ ١١٨، \"لباب التأويل\" للخازن ٧/ ٧، \"البحر المحيط\" لأبي حيان ٨/ ١٩٤.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٣، \"معالم التنزيل\" للبغوي ٧/ ٤٥٠، \"زاد المسير\" لابن الجوزي ٨/ ١١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٥، \"لباب التأويل\" للخازن ٧/ ٧، \"البحر المحيط\" لأبي حيان ٨/ ١٩٤.\n(٣) القول ساقط من (ح).\n(٤) \"معاني القرآن\" للزجاج ٥/ ١٠١.\n(٥) ينظر: \"الكشاف\" للزمخشري ٤/ ٤٥١، ونسبه ابن الجوزي للثعلبي، \"زاد المسير\" لابن الجوزي ٨/ ١١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٥، \"لباب التأويل\" للخازن ٧/ ٧، \"البحر المحيط\" لأبي حيان ٨/ ١٩٤.\n(٦) ينظر: \"الكشاف\" للزمخشري ٤/ ٤٥١، \"زاد المسير\" لابن الجوزي ٨/ ١١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٥، \"لباب التأويل\" للخازن ٧/ ٧، =","vol":"25","page":347},{"text":"<span data-type=\"title\" id=toc-5358>٤٢ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ﴾\n\n<span data-type=\"title\" id=toc-5359>٤٣ </span>- ﴿هَذِهِ﴾ أي: يقال لهم هذه ﴿جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ﴾\nالمشركون وينكرونها.\n\n<span data-type=\"title\" id=toc-5360>٤٤ </span>- ﴿يَطُوفُوْنَ بَيْنَهَا﴾ أي: يمشون مرة إلى هذِه ومرة إلى هذا (١).\n(وبين حميم) وهو الماء الحار (٢).\n(آن) هو الذي قد انتهى حرَّه (٣).\nوقال قتادة: (آن) طبخ منذ خلق الله السماوات والأرض، يقول: إذا استغاثوا من النار جعل غياثهم ذلك، فهم يطوفون بين الحميم وبين الجحيم (٤).\n_________\n= \"البحر المحيط\" لأبي حيان ٨/ ١٩٤. وما بين القوسين ساقط من (ح).\n(١) \"النكت والعيون\" للماوردي ٥/ ٤٣٧، \"الجامع لأحكام القرآن\" ١٧/ ١٧٥، \"لباب التأويل\" للخازن ٧/ ٧، \"البحر المحيط\" لأبي حيان ٨/ ١٩٤.\n(٢) \"جامع البيان\" للطبري ٢٧/ ١٤٤.\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٤، ونسبه لابن عباس رقِفا ومجاهد وسعيد والضحاك وقتادة والحسن وسفيان، \"معاني القرآن\" للزجاج ٥/ ١٠٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٥، \"النكت والعيون\" للماوردي ٥/ ٤٣٧، \"الوسيط\" للواحدي ٤/ ٢٢٤، \"معالم التنزيل\" للبغوي ٧/ ٤٥٠، \"باهر البرهان\" للغزنوي (١٤٣٨)، \"زاد المسير\" لابن الجوزي ٨/ ١١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٥.\n(٤) \"جامع البيان\" للطبري ٢٧/ ١٤٤، \"معالم التنزيل\" للبغوي ٧/ ٤٥٥، \"الكشاف\" للزمخشري ٤/ ٤٥١، \"زاد المسير\" لابن الجوزي ٨/ ١١٩، \"البحر المحيط\" لأبي حيان ٨/ ١٩٤.","vol":"25","page":348},{"text":"وقال كعب الأحبار: إنَّ واديًا من أودية جهنم يجتمع فيه صديد أهل النار، فينطلق بهم، وهم في الأغلال، فيغمسون بأغلالهم في ذلك الوادي حتى ينخلع أوصالهم، ثم يخرجون منها وقد أحدث الله لهم خلقًا جديدًا، فيلقون في النار (١)، فذلك قوله: ﴿يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ﴾ والنعمة فيما وصف من هول القيامة، وعذاب المجرمين ما في ذلك من الزجر عن المعاصي، والترغيب في الطاعات.\n\n<span data-type=\"title\" id=toc-5361>٤٥ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ﴾\n\n<span data-type=\"title\" id=toc-5362>٤٦ </span>- ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ﴾\nأي: قيامه بين يدي ربه للحساب، فترك المعصية (٢).\nوقيل: مقامه قيامة لربه (٣)، بيانه: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ﴾ (٦)﴾ (٤) وقيل: قيام ربه عليه (٥) بيانه: ﴿أَفَمَنْ هُوَ قَائِمٌ عَلَى كُلِّ نَفْسٍ بِمَا\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٠، \"الكشاف\" للزمخشري ٤/ ٤٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٦، \"لباب التأويل\" للخازن ٧/ ٧، \"البحر المحيط\" لأبي حيان ٨/ ١٩٤.\n(٢) \"جامع البيان\" للطبري ٢٧/ ١٤٥، \"الوسيط\" للواحدي ٤/ ٢٢٥، \"معالم التنزيل\" للبغوي ٧/ ٤٥١، \"زاد المسير\" لابن الجوزي ٨/ ١١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٦، \"لباب التأويل\" للخازن ٧/ ٨.\n(٣) لم أجده.\n(٤) المطففين: ٦.\n(٥) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥١، \"زاد المسير\" لابن الجوزي ٨/ ١١٩، =","vol":"25","page":349},{"text":"كَسَبَتْ﴾ (١).\nوقال إبراهيم ومجاهد: هو الرجل يهم بالمعصية، فيذكر الله فيدَعُها من مخافة الله تعالى (٢).\nوقيل: معناه من خاف مقام ربه منه، وأنه بحيث لا يخفى عليه شيء من أمره، وهو من باب المراقبة (٣) (٤).\nوقال ذو النون المصري: علامة خوف الله أن يؤمنك خوفه من كل خوف (٥).\nوقال السريّ: معناه أنَّ الخائف يكون بين الخوف المزعج والشوق المغلق، وفي لفظ شيئان مفقودان الخوف المزعج (٦). ا. هـ.\n﴿جَنَّتَانِ﴾ بستانان من الياقوت الأحمر، والزبرجد الأخضر، ترابها الكافور والعنبر، وحمأتها المسك الأذفر، مسيرة كل بستان منهما مائة سنة، وفي وسط كل بستان دار من النوار (٧).\n_________\n= \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٦، \"لباب التأويل\" للخازن ٧/ ٨، \"البحر المحيط\" لأبي حيان ٨/ ١٩٥.\n(١) الرعد: ٣٣.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٥ - ١٤٦، \"النكت والعيون\" للماوردي ٥/ ٤٣٧، \"الوسيط\" للواحدي ٤/ ٢٢٥، \"معالم التنزيل\" للبغوي ٧/ ٤٥١، \"زاد المسير\" لابن الجوزي ٨/ ١٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٦.\n(٣) ينظر: \"لباب التأويل\" للخازن ٧/ ٨.\n(٤) القول ساقط من (ح).\n(٥) ينظر: \"حقائق التفسير\" للسلمي ب/٣٢٦.\n(٦) السابق.\n(٧) لم أجده.","vol":"25","page":350},{"text":"وقال محمد بن علي الترمذي: جنة لخوفه من ربه، وجنة لتركه شهوته (١) وقال مقاتل: هما جنة عدن وجنة النعيم (٢).\nوعن أبي موسى الأشعري - ﵁ - أنَّ النبي - ﷺ - (٣) قال: \"جنتان من ذهب للسابقين، وجنتان من فضة للتابعين\" (٤).\nوفي رواية عن أبي موسى - ﵁ - عن النبي - ﷺ -: \"جنتان مِن فضة آنيتهما وما فيهما، وجنتان من ذهب آنيتهما وما فيهما، وما بين القوم وبين أن يرَوا ربَّهم إلَّا رداء الكبرياء على وجهه في جنة عدن\" (٥).\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٦، \"لباب التأويل\" للخازن ٧/ ٨.\n(٢) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٣٨، \"الوسيط\" للواحدي ٤/ ٢٢٥، \"معالم التنزيل\" للبغوي ٧/ ٤٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٧، \"لباب التأويل\" للخازن ٧/ ٨، \"البحر المحيط\" لأبي حيان ٨/ ١٩٥.\n(٣) الجملة ساقطة من (ح).\n(٤) أخرجه ابن أبي شيبة (٣٥٨٢١) في كتاب الزهد، عن أبي موسى الأشعري، موقوفًا، والحاكم في \"مستدركه\" ١/ ١٥٨ في كتاب الإيمان، موقوفًا، وقال هذا إسناد صحيح على شرط مسلم.\n(٥) أخرجه البخاري (٤٨٧٨) في كتاب التفسير باب سورة الرحمن من طريق أبي عمران الجوني عن أبي بكر بن عبد الله بن قيس عن أبي موسى عبد الله بن قيس، وفي كتاب التوحيد باب قوله تعالى ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢)﴾ من نفس الطريق، وأخرجه مسلم (١٨٠) من نفس الطريق كتاب الإيمان باب إثبات رؤية المؤمنين في الآخرة، والنسائي في \"الكبرى\" في كتاب النعوت برقم (٧٧٦٥) ٤/ ٤١٩، وابن ماجه (١٨٦) في المقدمة باب فيما أنكرت الجهمية، وأحمد في مسنده برقم ٤/ ٤١١ (١٩٨٦٢)، ٦/ ٤١٤ (١٩٧٣١).","vol":"25","page":351},{"text":"وعن أبي هريرة - ﵁ - أنَّ النبي - ﷺ - قال: \"أتدرون ما هاتان الجنتان؟ \" قالوا: الله ورسوله أعلم. قال: \"هما بستانان في بساتين قرارهما لابت، وفروعهما ثابت وشجرهما نابت\" (١).\n[٢٩٦٣] وأخبرني عقيل (٢): إجازة، قال: أخبرنا المعافى (٣)، قراءةً قال: أخبرنا محمد بن جرير الطبري (٤)، قال: حدثني محمد ابن موسى الحَرَشِي (٥) قال: حدثنا عبد الله بن الحارث القرشي (٦)، قال: حدثنا شعبة بن الحجاج (٧) قال: حدثنا سعيد (٨) الجريري (٩)، عن محمد بن سعد (١٠) عن أبي الدرداء (١١) - ﵁ - قال: قرأ رسول\n_________\n(١) لم أجده.\n(٢) عقيل بن محمد بن أحمد الجرجاني: لم أجده.\n(٣) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٤) الإمام العالم المجتهد عالم العصر صاحب التصانيف البديعة.\n(٥) لين.\n(٦) عبد الله بن الحارث بن عبد الملك المخزومي، أبو محمد المكي، ثقة من الثامنة \"تهذيب الكمال\" للمزي ١٤/ ٣٩٤، \"تقريب التهذيب\" لابن حجر (٣٢٦٣).\n(٧) ثقة حافظ متقن. كان الثوري يقول: هو أمير المؤمنين في الحديث.\n(٨) في (ح): (شعبة) وهو خطأ.\n(٩) ثقة، اختلط قبل موته بثلاث سنين.\n(١٠) محمد بن سعد بن أبي وقاص الزهري، أبو القاسم المدني، نزيل الكوفة، كان يلقب ظل الشيطان لقصره، ثقة، قتله الحجاج بعد الثمانين\"تهذيب الكمال\" للمزي ٢٥/ ٢٥٨، \"تقريب التهذيب\" لابن حجر (٥٩٠٤).\n(١١) صحابي مشهور.","vol":"25","page":352},{"text":"الله - ﷺ -: ﴿وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ (٤٦)﴾ فقلت: وإن زنا وإن سرق؟ قال: \"وإنْ زنا وإنْ سرق، وإن رغم أنفُ أبي الدرداء\" (١).\nوقيل: إنما كانت اثنتين ليتضاعف له السرور، بالتنقل من جنة إلى جنة.\nوقيل: نزلت في أبي بكر الصديق - ﵁ - (٢) (٣).\n\n<span data-type=\"title\" id=toc-5363>٤٧ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٤٧) ذَوَاتَا أَفْنَانٍ <span data-type=\"title\" id=toc-5364>(٤٨)﴾</span>\nقال ابن عباس - ﵄ -: ألوان (٤)، وواحدها فن، من قولهم: افتنَّ فلان في حديثه، أي: أخذ في فنون منه وضروب (٥).\n_________\n(١) [٢٦٩٣] الحكم على الإسناد:\nفي إسناده: محمد بن موسى، لين، وشيخ المصنف لم أجده.\nالتخريج:\nأخرجه النسائي في \"الكبرى\" (١١٥٦١) في كتاب: التفسير، من طريق إسماعيل، عن الجريري، قال: حدثني موسى عن محمد بن سعد بن أبي وقاص، أنَّ أبا الدرداء قال: وذكر الحديث، وبرقم (١١٥٦٠) من طريق محمد بن أبي حرملة، عن عطاء بن يسار عن أبي الدرداء - ﵁ - وذكر الحديث ٦/ ٤٧٨، ٤٧٩، وأخرجه الإمام أحمد في \"مسنده\" برقم ٢/ ٣٥٧ من طريق محمد بن حرملة عن عطاء بن يسارعن أبي الدرداء - ﵁ -.\n(٢) \"النكت والعيون\" للماوردي ٥/ ٤٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٧، \"الدر المنثور، للسيوطي ٦/ ٢٠١.\n(٣) ساقط من (ح).\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٧، \"النكت والعيون\" للماوردي ٥/ ٤٣٨، \"معالم التنزيل\" للبغوي ٧/ ٤٥٢، \"زاد المسير\" لابن الجوزي ٨/ ١٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٨، \"لباب التأويل\" للخازن ٧/ ٨.\n(٥) \"جامع البيان\" للطبري ٢٧/ ١٤٧، \"معالم التنزيل\" للبغوي ٧/ ٤٥٢.","vol":"25","page":353},{"text":"وقال الضحاك: ألوان الفواكه (١).\nوقال مجاهد: الأفنان الأغصان واحدها فنن (٢) (قال النابغة:\nدُعاء حَمامَةٍ تدعو هَديلًا ... مِفَجَّعةٍ على فَنَنٍ تُغَنِّي (٣) (٤)\nوقال عكرمة: ظل الأغصان على الحيطان من كل ناحية (٥)، ألم تسمع قول الشاعر:\nما هاجَ شَوقك من هديل حمَامةٍ ... تبكي على فنن الغُصون حماما (٦) (٧)\n_________\n(١) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٣٨، \"الوسيط\" للواحدي ٤/ ٢٢٦، \"معالم التنزيل\" للبغوي ٧/ ٤٥٢، \"زاد المسير\" لابن الجوزي ٨/ ١٢٠.\n(٢) ينظر: \"الوسيط\" للواحدي ٤/ ٢٢٦، \"معالم التنزيل\" للبغوي ٧/ ٤٥٢، \"زاد المسير\" لابن الجوزي ٨/ ١٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٨.\n(٣) الديوان (بكا) (١٧٣)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٨، \"فتح القدير\" للشوكاني ٥/ ١٤٠.\nالهديل: زعموا أنه ذكر للحمام كان على عهد نوح فقدته أنثاه فبكته، وكل نائحة من الحمام تنوح عليه. الفنن: الغصن.\n(٤) البيت ساقط من (ح).\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٨، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٦، \"معالم التنزيل\" للبغوي ٧/ ٤٥٢، \"زاد المسير\" لابن الجوزي ٨/ ١٢٠، \"الجامع لأحكام القرآن\" ١٧/ ١٧٨، \"لباب التأويل\" للخازن ٧/ ٨.\n(٦) \"النكت والعيون\" للماوردي ٥/ ٤٣٨، \"اللسان\" (هدل) ١١/ ٦٩١، \"فتح القدير\" للشوكاني ٥/ ١٤٠.\n(٧) البيت ساقط من (ح).","vol":"25","page":354},{"text":"وقال الحسن: ذواتا ظلال (١) وهو كقوله: ﴿وَظَلٍّ مَمْدُودٍ (٣٠)﴾ (٢).\nوقال الضحاك: ذواتا أغصان، وفصول، وغصونها كالمعروشات يمس بعضها على بعض، وهي رواية العوفي، عن ابن عباس - ﵄ - (٣).\nوقال قتادة: ذواتا سعة وفضل على ما سواهما (٤)، وقال ابن كيسان: ذاوتا أصول (٥).\n\n<span data-type=\"title\" id=toc-5365>٤٩ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٤٩) فِيهِمَا عَيْنَانِ تَجْرِيَانِ <span data-type=\"title\" id=toc-5366>(٥٠)﴾</span>\nقال ابن عباس - ﵄ -: تجريان ماءً بالزيادة والكرامة من الله تعالى على أهل الجنة (٦).\nوقال الحسن: تجريان بالماء الزلال، إحدى العينين: التسنيم، والأخرى السلسبيل (٧).\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٢، \"لباب التأويل\" للخازن ٧/ ٨.\n(٢) الواقعة: ٣٠.\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٨.\n(٤) ينظر: \"جامع البيان\" للطبري ٤٨/ ١٢٧، \"معالم التنزيل لا للبغوي ٧/ ٤٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٨، \"لباب التأويل\" للخازن ٧/ ٨.\n(٥) لم أجده.\n(٦) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٢، \"الجامع لأحكام القرآن\" ١٧/ ١٧٨، \"لباب التأويل\" للخازن ٧/ ٨، \"البحر المحيط\" لأبي حيان ٨/ ١٩٥.\n(٧) ينظر: \"الوسيط\" للواحدي ٤/ ٢٢٦، \"معالم التنزيل\" للبغوي ٧/ ٤٥٢، \"باهر البرهان\" للغزنوي (١٤٣٩)، \"زاد المسير\" لابن الجوزي ٨/ ١٢٠، ونسبه لابن عباس - ﵄ -، \"الجامع لأحكام القرآن\" للقرطبي ١٧٨/ ١٧، \"لباب التأويل\" للخازن ٧/ ٨، \"البحر المحيط\" لأبي حيان ٨/ ١٩٥.","vol":"25","page":355},{"text":"وقال عطية: أحدهما من ماء غير آسن، والأخرى من خمر لذة للشاربين (١). وقيل: إنهما تجريان من جبل من مسك (٢).\nوقال أبو بكر [محمد بن عمرو] (٣) الورّاق: فيهما عينان تجريان لمن كانت له في الدنيا عينان تجريان دموعًا بالبكاء من مخافة الله (٤)، وقيل: تجريان من أصولهما (٥).\n\n<span data-type=\"title\" id=toc-5367>٥١ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٥١) فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ <span data-type=\"title\" id=toc-5368>(٥٢)﴾</span>\nصنفان وكلاهما حُلو يستلذ به (٦).\nقال ابن عباس - ﵄ -: ما في الدنيا ثمرة حلوة ولا مرَّة، إلاَّ وهي في الجنة، حتى الحنظل إلاَّ أنه حلو (٧).\n(وقيل: ضربان متشاكلان لتشاكل الذكر والأنثى، كالرطب\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٢، \"زاد المسير\" لابن الجوزي ٨/ ١٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٨، \"لباب التأويل\" للخازن ٧/ ٨، \"البحر المحيط\" لأبي حيان ٨/ ١٩٥.\n(٢) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٩، \"البحر المحيط\" لأبي حيان ٨/ ١٩٥.\n(٣) من (ح).\n(٤) ينظر: \"زاد المسير\" لابن الجوزي ٨/ ١٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٩.\n(٥) لم أجده.\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٩.\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٣، \"الجامع لأحكام القرآن\" ١٧/ ١٧٩، \"لباب التأويل\" للخازن ٧/ ٨، \"البحر المحيط\" لأبي حيان ٨/ ١٩٥.","vol":"25","page":356},{"text":"واليابس من النوع (١).\nوقيل: ضربان: ضرب معروف، وضرب من شكله غريب) (٢) (٣).\n\n<span data-type=\"title\" id=toc-5369>٥٣ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٥٣) مُتَّكِئِينَ﴾ حال.\n﴿عَلَى فُرُشٍ﴾ جمع فراش.\n﴿بَطَائِنُهَا﴾ جمع بطانة هو ما يلي الأرض منها ﴿مِنْ إِسْتَبْرَقٍ﴾ وهو ما غلظ من الديباج وخشن (٤) وظواهرها مِنْ سندس، وهو الديباج الرقيق، وقيل: أصله \"استربه\" اسم أعجمي، فعرب بالقاف.\nوقال ابن مسعود وأبو هريرة - ﵄ -: هذِه البطائن فما ظنكم بالظواهر (٥).\nوقيل لسعيد بن جبير: البطائن من استبرق، فما الظواهر؟ قال: هذا مما قال الله تعالى: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ (٦)\n_________\n(١) ينظر: \"الوسيط\" للواحدي ٤/ ٢٢٦، \"معالم التنزيل\" للبغوي ٧/ ٤٥٢، \"زاد المسير\" لابن الجوزي ٨/ ١٢٠، \"البحر المحيط\" لأبي حيان ٨/ ١٩٥.\n(٢) ينظر: \"البحر المحيط\" لأبي حيان ٨/ ١٩٥.\n(٣) ما بين القوسين ساقط من (ح).\n(٤) ينظر: \"معاني القرآن\" للزجاج ٥/ ١٠٤، \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٧/ ٤٥٣، \"زاد المسير\" لابن الجوزي ٨/ ١٢١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٩، \"لباب التأويل\" للخازن ٧/ ٨.\n(٥) أورده الطبري عن ابن مسعود - ﵁ - \"جامع البيان\" ٢٧/ ١٤٩، \"الوسيط\" للواحدي ٤/ ٢٢٦، \"معالم التنزيل\" للبغوي ٧/ ٤٥٣، \"زاد المسير\" لابن الجوزي ٨/ ١٢١، \"الجامع لأحكام القرآن\" ١٧/ ١٧٩، \"لباب التأويل\" للخازن ٧/ ٩.\n(٦) السجدة: ١٧، وينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٩، \"الوسيط\" للواحدي ٤/ ٢٢٦، \"معالم التنزيل\" للبغوي ٧/ ٤٥٣.","vol":"25","page":357},{"text":"وعنه أيضًا قال: بطائنها من استبرق، وظواهرها من نور جامد (١) قال الحسن: البطائن هي: الظواهر (٢) (٣).\nوقال الفراء: أراد بالبطائن الظواهر (٤)، قال المؤرج: هو بلغة القبط، قال: وقد تكون البطانة ظاهرة والظاهرة بطانة لأن كل واحد منهما يكون وجهًا، تقول العرب: هذا ظهر السماء وهذا بطن السماء لظاهرها الذي تراه (٥). وأنكر ابن قتيبة وغيره هذا، وقالوا: لا يكون هذا إلاَّ في ذي الوجهين المتساويين، إذا ولي كل واحد منهما قوم كالحائط بينك وبين قوم، وعلى ذلك أمر السماء (٦).\nقال القتيبي: هذا من عجيب التفسير، وكيف يكون البطانة ظهارة، والظهارة بطانة؟ والبطانة ما بطن من الثوب وكل من شأن الناس إخفاؤه، والظهارة ما ظهر منه، ومن شأن الناس إبداؤه، وهل يجوز لأحد أن يقول لوجه مصلًّى هذا بطانته، ولما ولي\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٩.\n(٢) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٩، \"البحر المحيط\" لأبي حيان ٨/ ١٩٥.\n(٣) القول ساقط من (ح).\n(٤) \"معاني القرآن\" للفراء ٣/ ١١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٩، ونسبه الفراء، \"البحر المحيط\" لأبي حيان ٨/ ١٩٥، \"اللسان\" ونسبه للفراء (بطن) ٥٦/ ١٣.\n(٥) أورده ابن منظور في \"اللسان\" ولم ينسبه، (بطن) ١٣/ ٥٦.\n(٦) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٠، \"اللسان\" (بطن) ١٣/ ٥٦.","vol":"25","page":358},{"text":"الأرض هذا ظهاره؟ والله لا يجوز هذا، وإنما أراد الله سبحانه أن يُعرِّفنا لطفه من حيث يعلم فضل هذِه الفرش، وأنَّ ما ولي الأرض منها استبرق، وإذا كانت البطانة كذلك فالظهارة أعلى وأشرف (١)، وكذلك قول النبي - ﷺ - \"لمناديل سعد بن معاذ في الجنة أحسن من هذِه الحلة\" (٢) فذكر المناديل دون غيرها؛ لأنها أحسن ويصدق قول القتيبي، ما حكينا عن ابن مسعود وأبي هريرة - ﵄ - والله أعلم.\nوقال عبد الله بن الزبير - ﵄ - في قتلة عثمان - ﵁ -: قتلهم الله شر قِتلة ونجا من نجا منهم تحت بطون الكواكب -يعني: هربوا ليلًا- فجعل ظهورَ الكواكب بطونها (٣).\n﴿وَجَنَى الْجَنَّتَيْنِ﴾ (٤) أي: ما يجتني من ثمرها ﴿دَانٍ﴾ قريب.\n_________\n(١) أورده ابن منظور ولم ينسبه، \"اللسان\" (بطن) ١٣/ ٥٦.\n(٢) أخرجه البخاري في كتاب الهبة، باب قبول الهدية من المشركين، من طريق شيبان عن قتادة عن أنس - ﵁ - (٢٦١٥)، وفي كتاب الأيمان والنذور، باب كيف كانت يمين النبي - ﷺ - من طريق أبي الأحوص عن أبي إسحاق عن البراء بن عازب - ﵁ - (٦٦٤٠) وأخرجه مسلم (٢٤٦٨، ٢٤٦٩) في الفضائل، باب من فضائل سعد بن معاذ - ﵁ - من حديث البراء وأنس.\n(٣) لم أجده.\n(٤) وقع أعلى هامش اللوحة (أ) ما نصه:\nوقرأ عيسى بفتح الجيم وكسر النون، كأنه أمال النون إن كانت الألف قد حذفت في اللفظ، كما أمال أبو عمرو (حتى نرى الله)، وقريء: (وجِنى) بكسر الجيم، والضمير في (فيهن) عائد على الجنات، الدال عليهن جنتان، إذ كل فرد فرد له جنتان، فصح أنها جنان (كثيرة) وإن كان الجنتان أريد بهما حقيقة التثنية وأنَّ لكل جنس من الجن والإنس جنة واحدة، فالضمير يعود على ما اشتملت عليه الجنة =","vol":"25","page":359},{"text":"قال أبو حَزْرَة (١) (٢) يناله القائم والقاعد والمضطجع (٣).\nوقال قتادة: لا يرد أيديهم عنها بُعد ولا شولٌ (٤) (٥).\n\n<span data-type=\"title\" id=toc-5371>٥٥ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٥٥) فِيهِنَّ﴾ أي: في الجنان.\n﴿قَاصِرَاتُ الطَّرْفِ﴾ غاضات الأعين، قد قصرت طرفهن على أزواجهن، فلا ينظرن إلى غيرهم ولا يردن غيرهم (٦).\nوقال ابن زيد: تقول لزوجها: وعزة ربي ما أرى في الجنة شيئًا\n_________\n= من المجالس والقصور، والمنازل، وقيل: يعود على الفرش، أي فيهن معدات للاستماع وهذا قول حسن قريب المأخذ، وقال الزمخشري: ﴿فِيهِنَّ﴾ في هذِه الآلاء المعدودة من الجنتين والعينين والفاكهة والجنى انتهى، وفيه بُعد، وقال الفراء: كل موضع من الجنة جنة فلذلك قال فيهن ... من \"البحر\" لأبي حيان: ٨/ ١٩٦.\n(١) أبو حَزْرَة: يعقوب بن مجاهد القاصّ، يكنى أبا حزرة، وهو بها أشهر، صدوق، مات سنة تسع وأربعين ومائة، أو بعدها \"تهذيب التهذيب\" لابن حجر ٦/ ٢٤٢، \"تقريب التهذيب\" لابن حجر (٦٠٨).\n(٢) ساقطة من (ح).\n(٣) ينظر: \"معالم التنزيل\" للبغوي ولم ينسبه ٧/ ٤٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٠، \"لباب التأويل\" للخازن ٧/ ٩.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٤٩، \"النكت والعيون\" للماوردي ٥/ ٤٣٩، \"الوسيط\" للواحدي ٤/ ٢٢٧، \"معالم التنزيل\" للبغوي ٧/ ٤٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٠، الباب التأويل\" للخازن ٧/ ٩.\n(٥) القول ساقط من (ح).\n(٦) \"جامع البيان\" للطبري ٢٧/ ١٥٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٦، \"النكت والعيون\" للماوردي ٥/ ٤٣٩، \"الوسيط\" للواحدي ٤/ ٢٢٧، \"معالم التنزيل\" للبغوي ٧/ ٤٥٣، \"زاد المسير\" لابن الجوزي ٨/ ١٢١.","vol":"25","page":360},{"text":"أحسن منك، فالحمد لله الذي جعلك زوجي وجعلني زوجك (١).\n﴿لَمْ يَطْمِثْهُنَّ﴾ لم يجامعهن ولم يفترِعنَ (٢)، وأصله من الدم، ومنه قيل للحائض: طامث، كأنه قال: لم يدمهن بالجماع (٣) ﴿إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ﴾ قال ابن عباس: هن الآدميات اللاتي يمتن أبكارًا (٤).\nوقال مجاهد: إذا جامع الرجل فلم يسمّ انطوى الجانّ على إحليله، فجامع معه، فذلك قوله تعالى: ﴿لَمْ يَطْمِثْهُنَّ إِنْسٌ﴾ الآية (٥) ومنه قول النبي - ﷺ -: \"أيما امرأة ماتت بجمع لم تطمث دخلت الجنة\" (٦).\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٥٠، \"الوسيط\" للواحدي ٤/ ٢٢٧، \"معالم التنزيل\" للبغوي ٧/ ٤٥٣.\n(٢) وقع في هامش اللوحة (أ) ما نصه: فرع البكر افتضها كافترعها .. \"قاموس\" (٩٦٤).\n(٣) \"جامع البيان\" للطبري ٢٧/ ١٥١، \"الوسيط\" للواحدي ٤/ ٢٢٧، \"معالم التنزيل\" للبغوي ٧/ ٤٥٤، \"زاد المسير\" لابن الجوزي ٨/ ١٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨١، \"لباب التأويل\" للخازن ٧/ ٩.\n(٤) لم أجده.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٥١، \"معالم التنزيل\" للبغوي ٧/ ٤٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨١، \"لباب التأويل\" للخازن ٧/ ٩.\n(٦) وهو جزء من حديث أخرجه أبو داود (٣١١١) في الجنائز، باب في فضل من مات بالطاعون بلفظ: \"والمرأة تموت بجمْع شهيدة\"، والنسائي ١/ ٦٠٦ (١٩٧٣) في كتاب الجنائز، باب النهي عن البكاء على الميت، وأخرجه ابن ماجه (٢٨٠٣) في كتاب الجهاد، باب ما يرجى فيه الشهادة، وأورد ابن الأثير مثله في \"النهاية\" ١/ ٢٩٦، ولم أقف على كلمة (لم تطمث)، وقال البغوي: قوله: \"تموت بجمع\" هي أن تموت وفي بطنها ولد أو تكون التي تموت ولم =","vol":"25","page":361},{"text":"وقال الشاعر:\nدفعن إلى لم يُطْمثن قبلي ... وهنَّ أصحُّ من بَيْضِ النَّعامِ (١)\nوفيه دليل على أنَّ الجني يغشى.\nقال سهل: من أمسك طَرْفَه في الدنيا عن اللذات عُوِّض في الآخرة القاصرات (٢).\nوقال أرطأة بن المنذر: سألت ضمرة بن حبيب هل للجن من ثواب؟ قال: نعم، وقرأ هذِه الآية، قال: إنما يعني الجان لأنَّ للمؤمنين منهم أزواجًا من الحور، فالإنسيات للإنس والجنيات للجن، ففيه دليل على أنَّ الجن يثابون، قاله ضمرة (٣) (وقيل: إنَّ الضمير في قوله: ﴿فِيهِنَّ﴾ يعود على الفرش التي بطائنها من استبرق (٤).\nوقيل: يعني في هاتين الجنتين وسائر ما أعدَّ لهم (٥» (٦).\n_________\n= يمسها رجل. \"شرح السنة\" ٥/ ٤٣٥.\n(١) ديوان الفرزدق (مشين): (٢٤٠)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨١، \"اللسان\" (طمث) ٢/ ١٦٦.\n(٢) ينظر: \"حقائق التفسير\" للسلمي ب/٣٢٦.\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨١، \"لباب التأويل\" للخازن ٧/ ٩، \"البحر المحيط\" لأبي حيان ٨/ ١٩٦.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٠.\n(٥) \"الجامع لأحكام القرآن\" ١٧/ ١٨٠.\n(٦) ساقط من (ح).","vol":"25","page":362},{"text":"<span data-type=\"title\" id=toc-5373>٥٧ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٥٧) كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ <span data-type=\"title\" id=toc-5374>(٥٨)﴾</span>\nقال قتادة: صفاء الياقوت في بياض المرجان (١).\n[٢٩٦٤] أخبرني الحسين بن محمد بن الحسين (٢)، قال: حدثنا هارون بن محمد بن هارون (٣)، قال: حدثنا حازم بن يحيى الحلواني (٤) قال: حدثنا سهل بن عثمان العسكري (٥) قال: حدثنا عبيدة بن حميد (٦)، عن عطاء بن السائب (٧)، عن عمرو بن ميمون (٨) عن عبد الله بن مسعود - ﵁ -: أنَّ رسول الله - ﷺ - قال: \"إنَّ المرأة من الجنة، ليُرى بياضُ ساقِها مِن وراء سبعين حلة من حرير، ومُخُّها من وراء العظم؛ لأنَّ الله تعالى يقول: ﴿كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (٥٨)﴾ فأما الياقوت فإنه حجر لو أدخلت فيه سلكًا ثم استصفيته لرأيته من ورائه\" (٩).\n_________\n(١) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٤، \"زاد المسير\" لابن الجوزي ٨/ ١٢٢، \"لباب التأويل\" للخازن ٧/ ٩.\n(٢) هو ابن فنجويه، ثقة كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) في (ح): (الخولاني) ولم أجده.\n(٥) أحد الحفاظ، له غرائب.\n(٦) المعروف بالحذاء التيمي، أو الليثي، أو الضبي، صدوق نحوي، ربما أخطأ.\n(٧) صدوق اختلط.\n(٨) الأودي أبو عبد الله، ثقة عابد.\n(٩) [٢٩٦٤] الحكم على الإسناد:\nفيه من لم أجده، وعبيدة صدوق ربما أخطأ، وسهل له غرائب. =","vol":"25","page":363},{"text":"وروى سفيان (١) عن أبي إسحاق (٢) عن عمرو بن ميمون (٣)، قال: إنَّ المرأة من الحور العين لتلبس سبعين حلة، فيرى مخ ساقها من وراء ذلك، كما ترى الشراب الأحمر في الزجاجة البيضاء (٤). وقال الحسن: هي في صفاء الياقوت، وبياض المرجان (٥).\n\n<span data-type=\"title\" id=toc-5375>٥٩ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٥٩) هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ <span data-type=\"title\" id=toc-5376>(٦٠)﴾</span>\n(هل) في كلام العرب على أربعة أوجه:\n_________\n= التخريج:\nأخرجه الترمذي (٢٥٣٣) في كتاب: صفة الجنة، باب: في صفة نساء أهل الجنة، من طريق فروة بن أبي المغراء، عن عبيدة بن حميد به بمثله.\n(١) هو: ابن سعيد الثوري، ثقة حافظ إمام حجة. كان ربما دلس.\n(٢) هو: السبيعي، ثقة مكثر عابد اختلط بأخره.\n(٣) الأودي أبو عبد الله، ثقة عابد.\n(٤) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه هناد في \"الزهد\" ١/ ٥٤ من طريق يونس، عن أبي إسحاق، عن عمرو به، ورواه عبد الرزاق في \"مصنفه\" ١١/ ٤١٤ (٢٠٨٦٧)، الطبراني في \"الكبير\" ٩/ ١٧٤ من طريق أبي إسحاق، عن عمرو، عن ابن مسعود موقوفًا، كما رواه الطبراني في \"الكبير\" أيضًا ١٠/ ١٦٠ من طريق أبي إسحاق، عن عمرو، عن ابن مسعود، مرفوعًا، والحديث رواه الترمذي ٤/ ٦٧٦ (٢٥٣٤) من طريق عمرو بن ميمون، عن ابن مسعود موقوفًا، ولم يذكر متنه وقال بأنه أصح من المرفوع.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٥٢، \"زاد المسير\" لابن الجوزي ولم ينسبه ٨/ ١٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٢.","vol":"25","page":364},{"text":"الأول: بمعنى (قد) كقوله -﷿-: ﴿هَلْ أَتَى﴾ (١)، و: ﴿هَلْ أَتَاكَ﴾ (٢).\nوالثاني: بمعنى الاستفهام، كقوله -﷿-: ﴿فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا﴾ (٣).\nوالثالث: بمعنى الأمر، كقوله سبحانه: ﴿فَهَلْ أَنْتُمْ مُنْتَهُونَ﴾ (٤) أي: فانتهوا.\nوالرابع: بمعنى ما الجحد، كقوله -﷿-: ﴿فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ﴾ (٥) وقوله: ﴿هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (٦٠)﴾ (٦).\n[٢٩٦٥] أخبرني ابن فنجويه (٧) ﵀ قال: حدثنا ابن شنبة (٨)، وابن حمدان (٩)، والفضل بن الفضل (١٠)، والحسين بن علي بن الفضل (١١)، قالوا: حدثنا إسحاق بن إبراهيم بن بهرام (١٢)، قال:\n_________\n(١) الإنسان: ١.\n(٢) الغاشية: ١.\n(٣) الأعراف: ٤٤.\n(٤) المائدة: ٩١.\n(٥) النحل: ٣٥.\n(٦) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٢، \"مغني اللبيب\" (٤٦٠).\n(٧) ثقة صدوق كثير الرواية للمناكير.\n(٨) عبيد الله بن محمد بن شنبة، لم يذكر بجرحٍ أو تعديل.\n(٩) أحمد بن جعفر بن مالك القطيعي، ثقة.\n(١٠) الكندي صدوق.\n(١١) لم أجده.\n(١٢) لم أجده.","vol":"25","page":365},{"text":"حدثنا الحجاج بن يوسف المكتب (١)، قال: حدثنا بشر بن الحسين (٢)، عن الزبير بن عدي (٣)، عن أنس بن مالك - ﵁ - قال: قرأ رسول الله - ﷺ - ﴿هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (٦٠)﴾ ثم قال: \"هل تدرون ما قال ربكم -﷿-؟ \" قالوا: الله ورسوله أعلم. قال: \"هل جزاءُ من أنعمتُ عليه بالتوحيد إلَّا الجنة\" (٤).\n[٢٩٦٦] وحدثنا أبو العباس سهل بن محمد بن سعيد المروزي (٥) ﵀ لفظًا، قال: حدثني جدي (٦) أبو الحسن محمد بن محمود بن عبيد الله (٧)، قال: أخبرنا عبد الله بن محمود (٨)، قال: حدثنا محمد بن\n_________\n(١) لم أجده.\n(٢) أبو محمد الأصبهاني الهلالي، صاحب الزبير بن عدي متروك، يروي عنه.\n(٣) الهمداني اليامي، أبو عبد الله الكوفي، ثقة.\n(٤) [٢٩٦٥] الحكم على الإسناد:\nإسناده ضعيف جدًا، فيه: بشر بن الحسين: متروك. وفيه من لم أجده.\nالتخريج:\nأخرجه البغوي من نفس طريق الثعلبي \"معالم التنزيل\" ٧/ ٤٥٦، وابن الجوزي بدون سند \"زاد المسير\" ٨/ ١٢٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ١٤٩ للحكيم الترمذي في \"نوادر الأصول\" والديلمي في \"مسند الفردوس\" وابن النجار في \"تاريخه\" عن أنس - ﵁ -، وأورده القرطبي عن أنس - ﵁ - \"الجامع لأحكام القرآن\" ١٧/ ١٨٢.\n(٥) لم أجده.\n(٦) من (ح).\n(٧) لم أجده.\n(٨) أبو عبد الرحمن السعدي المروزي، ثقة مأمون.","vol":"25","page":366},{"text":"مبشر (١)، قال: حدثنا إسحاق بن زياد الأيلي (٢)، قال: حدثنا بشر بن عبيد (٣) الدارسي (٤)، عن بشر بن عبادة (٥)، عن جعفر بن بُرقان (٦)، عن ميمون بن مِهران (٧)، قال: سمعت ابن عمر، وابن عباس - ﵄ - يقولان: قال رسول الله - ﷺ -: \" ﴿هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (٦٠)﴾ قال: \"يقول الله ﵎: هل جزاء من أنعمت عليه بمعرفتي وتوحيدي إلَّا أن أسكنه جنتي، وحظيرة قدسي برحمتي\" (٨).\n[٢٩٦٧] وأخبرني الحسين بن محمد بن أهيم النيستاني (٩) رحمه\n_________\n(١) لم يتبين لي من هو.\n(٢) إسحاق بن زياد، الأيلي -يروي عن: أبي عاصم وأهل البصرة. ذكره ابن حبان في \"الثقات\" ٨/ ١١٩.\n(٣) في (ت)، (ح): (عبيد الله) وهو خطأ، والصواب ما أثبتناه.\n(٤) بشر بن عبيد، أبو علي الدارسي، البصري، منكر الحديث، إذا روى إنما يروي عن ضعيف مثله، أو مجهول أو محتمل، أو يروي عمن يرويه عن أمثالهم، وقد ذكره ابن حبان في \"الثقات\". \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٦٢، \"الثقات\" ٨/ ١٤١، \"الكامل\" ٢/ ١٧٠، \"ميزان الاعتدال\" ١/ ٣٢٠.\n(٥) لم أجده.\n(٦) صدوق يهم في حديث الزهريّ.\n(٧) الجزري، أبو أيوب، وكان يرسل.\n(٨) [٢٩٦٦] الحكم على الإسناد:\nفيه بشر بن عبيد منكر الحديث، وجعفر بن برقان صدوق يهم وفيه من لم أجده.\nالتخريج:\nأورده القرطبي عن ابن عباس - ﵄ - \"الجامع لأحكام القرآن\" ١٧/ ١٨٢، \"لباب التأويل\" للخازن ٧/ ١٠.\n(٩) لم أجده.","vol":"25","page":367},{"text":"الله، قال: حدثنا أبي (١) [قال: حدثنا] (٢) عبد الملك بن محمد بن عدي (٣)، قال: حدثنا صالح بن شعيب الخوَّاص (٤) ببيت المقدس، قال: حدثنا عبيدة بن بكار (٥)، قال: حدثنا محمد بن جابر اليمامي (٦) عن ابن المنكدر (٧): ﴿هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (٦٠)﴾ قال: هل جزاء من أنعمتُ عليه بالإسلام إلَّا الجنة (٨)؟ !\nوقال ابن عباس - ﵄ -: هل جزاء من عمل في الدنيا حسنًا، وقال: لا إله إلَّا الله إلَّا الجنة في الآخرة (٩)؟ !\n_________\n(١) لم أجده.\n(٢) ساقطة من الأصل.\n(٣) أبو نعيم الجرجاني الإستراباذي. ثقة حافظ.\n(٤) لم أجده.\nالخؤَاص: بفتح الخاء وتشديد الواو وهو اسم لمن ينسج الخوص، وهو لمن يعمل المراوح من سعف النخل، \"الأنساب\" ٢/ ٤١١.\n(٥) لم أجده.\n(٦) صدوق ذهبت كتبه فساء حفظه، وخلط كثيرًا وعمي فصار يلقن، ورجحه أبو حاتم على ابن لهيعة.\n(٧) ثقة.\n(٨) [٢٩٦٧] الحكم على الإسناد:\nفيه من لم أجده، وفيه محمد بن جابر اليمامي: صدوق ذهبت كتبه فساء حفظه، وخلط كثيرا وعمي فصار يلقن.\nالتخريج:\nينظر: \"جامع البيان\" للطبري ٢٧/ ١٥٣.\n(٩) ينظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٧، \"النكت والعيون\" للماوردي ٥/ ٤٤٠، \"الوسيط\" للواحدي ٤/ ٢٢٧، \"معالم التنزيل\" للبغوي =","vol":"25","page":368},{"text":"وقال السدي: هل جزاء الذين أطاعوني في الدنيا إلَّا الكرامة في الآخرة (١)؟ !\nوقال الصادق: هل جزاء من أحسنتُ إليه في الأزل إلَّا حفظ الإحسان عليه إلى الأبد (٢)؟ !\nقال محمد بن الحنفية والحسن رحمهما الله: هي مسجلة للبر والفاجر في دنياه، وللبرِّ في آخرته (٣).\n\n<span data-type=\"title\" id=toc-5377>٦١ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ﴾\n\n<span data-type=\"title\" id=toc-5378>٦٢ </span>- قوله -﷿- ﴿وَمِنْ دُونِهِمَا﴾ يعني: من دون الجنتين الأوليين.\n﴿جَنَّتَانِ﴾ أخريان.\n\n<span data-type=\"title\" id=toc-5379>٦٣ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ﴾\nاختلف العلماء في معنى قوله: ﴿وَمِنْ دُونِهِمَا﴾ فقال ابن عباس - ﵄ -: ومن دونهما في الدرج (٤).\n_________\n= ٧/ ٤٥٥، \"زاد المسير\" لابن الجوزي ٨/ ١٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٢، \"لباب التأويل\" للخازن ٧/ ١٠، وعزإه السيوطي في \"الدر المنثور\" ٦/ ٢٠٧ لعبد بن حميد، وابن المنذر، وابن أببي حاتم وابن مردويه.\n(١) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٢، ونسبه لابن زيد.\n(٢) ينظر: \"حقائق التفسير\" للسلمي أ/ ٣٢٦، \"النكت والعيون\" للماوردي ٥/ ٤٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٣.\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٥٣، \"الكشاف\" للزمخشري ٤/ ٤٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٣، \"الدر المنثور\" للسيوطي ٦/ ٢٠٨.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٥٤، \"معالم التنزيل\" للبغوي ٧/ ٤٥٦، \"زاد المسير\" لابن الجوزي ٨/ ١٢٤، \"لباب التأويل\" للخازن ٧/ ١٠.","vol":"25","page":369},{"text":"وقال ابن زيد: في الفضل (١). وقال ابن جريج: هن أربع: جنتان منهما للسابقين المقربين، فيهما من كل فاكهة زوجان، وجنتان لأصحاب اليمين، فيهما فاكهة ونخل ورمان (٢).\nوقال الفضل بن يحيى: أراد غيرهما وسواهما إلَّا أنهما دون الأوليين في المنزلة (٣).\nقال الكسائي أمامهما في مقابلتهما (٤)، قال الأعشى:\nوفلاة مِنْ دُونها يخرِسُ السَّفْرَ ... وَمِيلٍ يُفضيِ إلى أمْيالِ (٥)\nأي: ميل الفلاة الأولى، ودليل هذا التأويل قول الضحاك: الجنتان الأوليان من ذهب وفضة، والأخريان من ياقوت وزمرد، وهما أفضل من الأوليين (٦).\n_________\n(١) المراجع السابقة.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٣، \"لباب التأويل\" للخازن ٧/ ١٠.\n(٣) لم أجده.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٦، \"لباب التأويل\" للخازن ٧/ ١٠.\n(٥) \"الديوان\": (رُبَّ خَرْقٍ من دونها) (٣) \"شرح الديوان\": (رُبَّ خَرْقٍ من دونها) (٢٩٥).\nالخرق: المكان الفسيح الذي تلعب فيه الريح، ويقصد أنَّ المسافة بينه وبين امرأته طويلة جدًا، وتفصلها عنه قفار موضحة تخيف المسافرين.\n(٦) \"معالم التنزيل\" للبغوي ٧/ ٤٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٤، \"لباب التأويل\" للخازن ٧/ ١٠.","vol":"25","page":370},{"text":"وقال الحسن: الأوليان للسابقين، والأخريان للتابعين (١) (٢).\n\n<span data-type=\"title\" id=toc-5380>٦٤ </span>- ﴿مُدْهَامَّتَانِ (٦٤)﴾\nخضروان تضرب خضرتها إلى السواد من كثرة الريّ (٣) قال ذو الرمَّة:\nكسا الأكم بُهم غضَّةً حبَشيَّةً ... تؤامًا ونُقعانُ الظُّهورِ الأقارع (٤)\nفجعلها حبشية لما اشتدت خضرتها. وقيل: ملتفتان (٥).\n\n<span data-type=\"title\" id=toc-5381>٦٥ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٦٥) فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ﴾\nممتلئتان فياضتان بالماء لا ينقطعان، والنضخ أكثر من النضح كالرش، والنضخ كالبزل (٦).\n_________\n(١) \"النكت والعيون\" للماوردي ٥/ ٤٤١، \"لباب التأويل\" للخازن ٧/ ١٠، ونسبه لأبي موسى الأشعري، \"البحر المحيط\" لأبي حيان ٨/ ١٩٦.\n(٢) القول ساقط من (ح).\n(٣) \"تفسير مجاهد\" (٦٤٣)، \"معاني القرآن\" للفراء ٣/ ١١٩، \"جامع البيان\" للطبري ٢٧/ ١٥٥، \"معاني القرآن\" للزجاج ٥/ ١٠٣، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٧، \"النكت والعيون\" للماوردي ٥/ ٤٤١، \"الوسيط\" للواحدي ٤/ ٢٢٨، \"معالم التنزيل\" للبغوي ٧/ ٤٥٧، \"زاد المسير\" لابن الجوزي ٨/ ١٢٤.\n(٤) \"الديوان\" (بهمى، الأكارع) ٢/ ٩٣، \"باهر البرهان\" للغزنوي (بهمى، الأكارع) (١٤٤٣)، \"اللسان\" (قرع) ٨/ ٢٦٩. البهمى: نبت تجد به الغنم وجدًا شديدًا ما دام أخضر، حبشية: سوداء من شدة خضرتها، تؤاما: اثنين، النقعان: حيث يستنقع الماء، الظهور: ما ارتفع من الأرض، الأقارع من الأرض: الصلاب.\n(٥) لم أجده.\n(٦) ساقط من (ح).","vol":"25","page":371},{"text":"قال الحسن وعطاء بن أبي مسلم: تنبعان ثم تجريان (١).\nوقال ابن عباس - ﵄ -: تنضخان بالخير والبركة على أهل الجنة (٢).\nوقال ابن مسعود - ﵁ -: تنضخان على أولياء الله بالمسك، والكافور (٣).\nوقال سعيد بن جبير: نضاختان بالماء، وأنواع الفاكهة وألوانها (٤).\nقال أنس: تنضح بالمسك والعنبر في دور أهل الجنة، كما تنضح طش المطر (٥).\n\n<span data-type=\"title\" id=toc-5383>٦٧ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٦٧) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ <span data-type=\"title\" id=toc-5384>(٦٨)﴾</span>\n_________\n(١) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٥، ولم ينسبه.\n(٢) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٥٧، \"معاني القرآن\" للزجاج ٥/ ١٠٣، ولم ينسبه، \"معالم التنزيل\" للبغوي ٧/ ٤٥٧، \"زاد المسير\" لابن الجوزي ٨/ ١٢٤، ونسبه للحسن، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٥، \"لباب التأويل\" للخازن ٧/ ١١.\n(٣) أورده الواحدي ونسبه لابن عباس - ﵄ - \"الوسيط\" ٤/ ٢٢٨، \"معالم التنزيل\" للبغوي ٧/ ٤٥٧، \"زاد المسير\" لابن الجوزي ٨/ ١٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٥، \"لباب التأويل\" للخازن ٧/ ١١.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٥٦، \"النكت والعيون\" للماوردي ٥/ ٤٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٥، \"البحر المحيط\" لأبي حيان ٨/ ١٩٨.\n(٥) ينظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٨، \"النكت والعيون\" للماوردي ٥/ ٤٤١ \"معالم التنزيل\" للبغوي ٧/ ٤٥٧، \"لباب التنزيل\" ٧/ ١١، \"البحر المحيط\" لأبي حيان ٨/ ١٩٧، ونسبه لسعيد بن جبير، \"الدر المنثور\" للسيوطي ٦/ ٢٠٩.","vol":"25","page":372},{"text":"وإنما أعاد ذكر النخل والرمان، وهما من جملة الفواكه، للتخصيص والتفضيل، كقوله: ﴿مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ﴾ (١) وهما من الملائكة ومن الرسل، وكما قال: ﴿(٢٣٧) حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى﴾ (٢) وقوله: ﴿أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ﴾ (٣) وهذا كله داخل في قوله: ﴿مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ﴾ وكما قال: ﴿وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ﴾ (٤) ففصلا بالواو لفضلهما (٥).\n[٢٩٦٨] أخبرني ابن فنجويه (٦)، عن ابن شنبة (٧)، حدثنا الفريابي (٨) عن مِنْجاب بن الحارث (٩)، قال: أخبرنا علي بن مسهر (١٠)، عن\n_________\n(١) البقرة: ٩٨.\n(٢) البقرة؛ ٢٣٨.\n(٣) الحج: ١٨.\n(٤) الأحزاب: ٧.\n(٥) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٥٧، \"معاني القرآن\" للزجاج ٥/ ١٠٣، \"الوسيط\" للواحدي ٤/ ٢٢٨، \"معالم التنزيل\" للبغوي ٧/ ٤٥٧، \"زاد المسير\" لابن الجوزي ٨/ ١٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٦، \"لباب التأوبل\" للخازن ٧/ ١١.\n(٦) ثقة صدوق كثير الرواية للمناكير.\n(٧) عبيد الله بن محمد بن شنبة، لم يذكر بجرح أو تعديل.\n(٨) جعفر بن محمد بن الحسن، إمام حافظ ثبت.\n(٩) ثقة.\n(١٠) القرشي الكوفي، ثقة له غرائب بعد أن أضرَّ.","vol":"25","page":373},{"text":"مسعر (١)، عن عمرو بن مرة (٢)، عن أبي عبيدة (٣)، قال: إنَّ نخل الجنة نضيد ما بين أصله إلى فرعه، وثمرها كأمثال القلال، كما نزعت واحدة عادت مكانها مثلها أحسن منها، العنقود منها اثنا عشر ذراعًا، وأنهار الجنة تجري في غير أخدود، قال: قلت له: من حدثك؟ قال: أما إني لم أخترعه هكذا حدثني مسروق (٤) (٥).\n[٢٩٦٩] وأخبرني ابن فنجويه (٦) قال: حدثنا عمر بن أحمد بن القاسم (٧) عن عبد الله بن العباس الطيالسي (٨)، عن أحمد بن\n_________\n(١) مسعر بن كِدام بن ظهير الهلالي، ثقة ثبت فاضل.\n(٢) ثقة عابد وكان لا يدلس.\n(٣) أبو عبيدة بن عبد الله بن مسعود، مشهور بكنيته، ثقة.\n(٤) ابن الأجدع الكوفي، ثقة.\n(٥) [٢٩٦٨] الحكم على الإسناد:\nضعيف لانقطاعه، وفيه ابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nوأخرج ابن المبارك في \"الزهد\" باب: من طلب العلم لغرض في الدنيا ١/ ٥٢٤، من طريق سفيان، عن عمرو بن مرة به بنحوه؛ وأخرج هناد في \"الزهد\"، باب: ثمار أهل الجنة ١/ ٩٤ من طريق مسعر وسفيان والمسعودي عن عمرو بن مرة به بنحوه.\n(٦) ثقة صدوق كثير الرواية للمناكير.\n(٧) فقيه روى عن الثقات الموضوعات.\nقال الدارقطني: لا بأس به.\n(٨) الطيالسي: بفتح الطاء وكسر اللام، نسبه إلى \"الطيالسة\" وهي التي تكون فوق العمامة، \"الأنساب\" ٤/ ٩١.","vol":"25","page":374},{"text":"حفص (١) قال: حدثني أبي (٢) قال: حدثني إبراهيم بن طهمان (٣)، عن مطر (٤)، قال: نخل الجنة عروقها فضة، وجذوعها ذهب، وسعفها حلل، وقنوانها در، وهي أحلى من العسل، وألين من الزبد، وأبيض من الثلج، وأضوء من الشمس (٥) ليس له عجم (٦).\n[٢٩٧٠] وأخبرني ابن فنجويه (٧) ﵀، قال: حدثنا ابن حمدان (٨)، قال: حدثنا بن ماهان (٩)، عن موسى بن إسماعيل (١٠)،\n_________\n(١) ابن عبد الله راشد السُّلمي النيسابوري، صدوق.\n(٢) حفص بن عبد الله بن راشد السلمي، صدوق.\n(٣) ابن طهمان الوراق، أبو رجاء السلمي مولاهم، صدوق كثير الخطأ.\n(٤) ثقة يُغرب، وتكلم فيه بالإرجاء.\n(٥) ساقط من (ح).\n(٦) [٢٩٦٩] الحكم على الإسناد:\nضعيف لعضاله، فقد سقط التابعي والصحابي وفيه عمر بن أحمد بن القاسم يروي عن الثقات الموضوعات إلا أنه يرتقي للحسن لغيره بالطرق الأخرى.\nالتخريج:\nأخرج ابن أبي حاتم بنحوه في \"تفسير القرآن العظيم\" ١٠/ ٣٣٢٨ من طريق الفضل ابن دكين، عن سفيان، عن حماد، عن سعيد بن جبير، عن ابن عباس - ﵄ -: ١٠/ ٣٣٢٨، وأخرج الحاكم بنحوه من طريق سفيان، عن حماد، عن سعيد بن جبير، عن ابن عباس - ﵄ -، وقال: حديث صحيح على شرط مسلم ولم يخرجاه. \"المستدرك\" ٢/ ٥١٧، والبغوي من نفس الطريق، \"معالم التنزيل\" ٧/ ٤٥٧.\n(٧) ثقة صدوق كثير الرواية للمناكير.\n(٨) أحمد بن جعفر بن حمدان، بن مالك القطيعي، ثقة.\n(٩) يوسف بن عبد الله بن ماهان، لم أجده.\n(١٠) أبو سلمة المنقري البصري، ثقة ثبت.","vol":"25","page":375},{"text":"عن حماد بن سلمة (١) عن أبي هارون (٢) العبدي (٣) عن أبي سعيد الخدري (٤)، - ﵁ - أنَّ رسول الله - ﷺ - قال: \"نظرت إلى الجنة، فإذا الرمَّانة من رمَّانها كجلد البعير المقتب (٥)، وإذا طيرها كالبخت (٦) وإذا فيها جارية، قلت: يا جارية لمن أنتِ؟ قالت: لزيد بن حارثة، فبشرت بها زيدًا، وإذا في الجنة ما لا عين رأَتْ ولا أُذنٌ سمعت، ولا خطرَ على قلب بشر\" (٧).\n\n<span data-type=\"title\" id=toc-5385>٦٩ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٦٩) فِيهِنَّ خَيْرَاتٌ حِسَانٌ <span data-type=\"title\" id=toc-5386>(٧٠)﴾</span>\nقال الكسائي: ذكر الله -﷿- الجنتين والجنتين، ثم جمعن فقال: ﴿فِيهِنَّ خَيْرَاتٌ حِسَانٌ (٧٠)﴾ (٨) قراءة العامة بالتخفيف.\n_________\n(١) ثقة عابد، تغير حفظه بأخرة.\n(٢) في (ت) هرمد، والتصويب من (ح).\n(٣) عمارة بن جُويَنْ، مشهور بكنيته، متروك ومنهم من كذبه.\n(٤) صحابي مشهور.\n(٥) المقتب: الإبل التي توضع الأقتاب على ظهورها. \"النهاية في غريب الحديث\" لابن الأثير ٤/ ١١ (قتب).\n(٦) البخت: الإبل، \"اللسان\" (بخت) ٢/ ٩.\n(٧) [٢٩٧٠] الحكم على الإسناد:\nضعيف جدًا فيه أبو هارون العبدي متروك.\nالتخريج:\nأخرج بنحوه ابن أبي حاتم عن أبي سعيد الخدري كما في \"الدر المنثور\" للسيوطي ٦/ ٢١٠.\n(٨) لم أجده.","vol":"25","page":376},{"text":"وقرأ أبو رجاء العطاردي، (وبكر بن عبد الله المزني، وقتادة، ومحمد بن السُّميفِع) (١) (خيرات) بالتشديد (٢).\n[٢٩٧١] أخبرني ابن فنجويه (٣)، قال: أخبرنا ابن حبش (٤)، قال: حدثنا ابن مجاهد (٥) عن الصاغاني (٦)، عن عبد الله بن بكر (٧)، عن أبيه (٨)، أنه قرأ: ﴿فِيهِنَّ خَيْرَاتٌ﴾ بتشديد الياء (٩)، وهما لغتان مثل: هَيْن وهيِّن، وليْن وليِّن، (وضيْق وضيِّق، وأصل خيّرات: خيرات مخفف) (١٠).\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) \"معاني القرآن\" للزجاج ٥/ ١٠٤، \"البحر المحيط\" لأبي حيان ٨/ ١٩٧.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) هو الحسين بن محمد بن حبش ثقة ثبت، مأمون.\n(٥) هو أحمد بن موسى بن مجاهد ثقة، مأمون.\n(٦) محمد بن إسحاق -ويقال: الصاغاني- ثقة ثبت.\n(٧) ابن حبيب السهمي، ثقة.\n(٨) بكر بن حبيب السهمي الباهلي، روى عن: سلم بن قتيبة، روى عنه: ابنه: عبد الله ابن بكر السهمي. قال يحيى بن معين: ثقة. \"التاريخ الكبير\" للبخاري ٢/ ٨٨، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٨٣، \"الثقات\" ٦/ ١٠٤.\n(٩) [٢٩٧١] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nانظر: \"البحر المحيط\" لأبي حيان ٨/ ١٩٨، \"فتح القدير\" للشوكاني ٥/ ٢٠٢.\n(١٠) \"اللسان\" (خير) ٤/ ٢٦٤.\nوما بين القوسين ساقط من (ح).","vol":"25","page":377},{"text":"[٢٩٧٢] أخبرني عقيل بن محمد الفقيه (١) أنَّ أبا الفرج البغدادي (٢) أخبرهم عن محمد بن جرير (٣)، قال: حدثنا أحمد بن عبد الرحمن بن وهب (٤)، عن محمد بن الفرج الصدفي (٥)، عن عمرو بن هاشم (٦)، عن ابن أبي كريمة (٧) عن هشام بن حسان (٨)، عن الحسن (٩) عن أمه (١٠) عن أم سلمة (١١)، - ﵂ - قالت: قلت لرسول الله - ﷺ -: أخبرني عن قوله تعالى: ﴿خَيْرَاتٌ حِسَانٌ﴾ قال: \"خيرات الأخلاق حسان الوجوه\" (١٢).\n_________\n(١) لم أجده.\n(٢) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٣) هو الطبري، الإمام العالم المجتهد عالم العصر صاحب التصانيف البديعة.\n(٤) لقبه: بَحْشَلْ يكنى أبا عبيد الله: صدوق تغير بأخره.\n(٥) له ذكر في ترجمة ابن أبي كريمة عند ابن عدي \"الكامل\" ٣/ ٢٦٢.\n(٦) البيروتي: صدوق يخطئ.\n(٧) سليمان بن أبي كريمة: ضعفه أبو حاتم، وقال ابن عدي: عامة أحاديثه مناكير.\n(٨) الأزدي القردوسىِ: ثقة في روايته عن الحسن وعطاء مقال: لأنه قيل: كان يرسل عنهما.\n(٩) البصري، ثقة فقيه كان يرسل ويدلس.\n(١٠) هي: خيرة مولاة أم سلمة: مقبولة.\n(١١) أم المؤمنين زوج النبي - ﷺ -.\n(١٢) [٢٩٧٢] الحكم على الإسناد:\nإسناده ضعيف؛ فيه سليمان بن أبي كريمة: ضعفه أبو حاتم وابن عدي، وهشام ابن حسان: روايته عن الحسن ضعيفة.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسيره\" عن قتادة ٢/ ٢٦٦، وعبد بن حميد عن قتادة =","vol":"25","page":378},{"text":"وقال الحسن: خيرات فاضلات (١).\nقال إسماعيل بن أبي خالد: عذارى (٢).\nوقال جرير بن عبد الله (٣): مختارات (٤).\nوقال المفسرون: خيرات ليس بدرنات ولا زفرات ولا بخرات ولا متطلعات ولا متشوفات ولا متسلطات ولا عاملات ولا طوافات في الطرق ولا يعوين ولا يؤذين (٥).\n[٢٩٧٣] وأخبرنا الحسين بن محمد بن عبد الله العدل (٦)، قال: حدثنا محمد بن علي بن الحسن الصوفي (٧)، قال: حدثنا (حامد بن محمد) (٨) بن شعيب البلخي (٩)، عن سريج بن يونس (١٠)، عن سلم\n_________\n= ٦/ ١٥٠، وقال الهيثمي في \"مجمع الزوائد\": رواه الطبراني، وفيه سليمان بن أبي كريمة، ضعفه أبو حاتم وابن عدي. ٧/ ١١٩، والطبري من طريق أحمد بن عبد الرحمن ابن وهب عن محمد الصدفي به بمثله ٢٧/ ١٥٨، وابن عدي ٧/ ١١٩.\n(١) لم أجده.\n(٢) لم أجده.\n(٣) ابن جابر البجلي: صحابي مشهور.\n(٤) ينظر الماوردي ولم ينسبه، \"النكت والعيون\" ٥/ ٤٤٢، القرطبي ولم ينسبه، \"الجامع لأحكام القرآن\" ١٧/ ١٨٧.\n(٥) \"النكت والعيون\" للماوردي ٥/ ٤٤٢، \"معالم التنزيل\" للبغوي ٧/ ٤٥٨.\n(٦) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٧) الدينوري، ثقة أحاديثه مستقيمة.\n(٨) في (ت): حسام الدين.\nوالتصويب من (ح).\n(٩) ثقة.\n(١٠) ابن إبراهيم البغدادي، أبو الحارث، ثقة عابد.","vol":"25","page":379},{"text":"ابن قتيبة (١)، عن (سلَّام) (٢) بن مسكين (٣)، عن قتادة (٤)، عن عقبة ابن عبد الغافر (٥) قال: بينما أهل الجنة يأخذ بعضهم بأيدي بعض، فإذا بالحور العين يأخذ بعضهن بأيدي بعض، ويتغنين بأصوات لم تسمع الخلائق بأحسن منها ولا بمثلها، ويقلن: نحن الراضيات فلا نسخط أبدًا، ونحن المقيمات فلا نظعن أبدًا، ونحن الخالدات فلا نموت أبدًا، ونحن الناعمات فلا نبأس أبدًا، ونحن خيرات حسان حبيبات لأزواج كرام (٦).\nوقال الأسود عن عائشة - ﵂ - قالت: إنَّ الحور العين إذا قلن هذِه المقالة أجابتهن المؤمنات من نساء أهل الدنيا: نحن المصليَّات وما صليتُنَّ، ونحن الصائمات وما صمتنَّ، ونحن المتوضيات وما توضأتنَّ، ونحن المتصدقات وما تصدَّقتن. قالت عائشة - ﵂ -:\n_________\n(١) الشعيري أبو قتيبة الخراساني، صدوق.\n(٢) في (ت): سافع. والتصويب من (ح).\n(٣) ثقة رمي بالقدر.\n(٤) قتادة بن دعامة السدوسي: ثقة ثبت.\n(٥) عقبة بن عبد الغافر الأزدي العوذي أبو نهار، البصري، ثقة، قديم الموت، مات سنة ثلاث وثمانين ومائة \"الجرح والتعديل\" لابن أبى حاتم ٦/ ٣١٣، \"تهذيب الكمال\" للمزي ٢٠/ ٢٠٩ \"تقريب التهذيب\" لابن حجر (٤٦٤٤).\n(٦) [٢٩٧٣] الحكم على الإسناد:\nإسناده حسن، فيه سلم بن قتيبة: صدوق.\nالتخريج:\nأخرج ابن المنذر، عن مجاهد نحوه كما في. \"الدر المنثور\" للسيوطي ٦/ ٢١٠.","vol":"25","page":380},{"text":"فَغلبْنهن والله (١).\n\n<span data-type=\"title\" id=toc-5387>٧١ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٧١) حُورٌ مَقْصُورَاتٌ﴾ محبوسات مستورات (٢).\n﴿فِي الْخِيَامِ﴾ في الحجال يقال: امرأهّ قصيرة وقصورة ومقصورة. إذا كانت مخدَّرة مستورة لا تخرج (٣). قال الشاعر (٤):\nوأنت التي حبّبتِ كلَّ قصيرةٍ ... إليَّ وما يدري بذاكَ القصائرُ\nعنيتُ قصيراتِ الحجال ولمْ أُرِد ... قِصار الخُطا شرُّ النساء البحاترُ (٥)\nوقال مجاهد: قصرن على أزواجهن، فلا يبغين بهم بدلًا (٦).\n[٢٩٧٤] أخبرنا ابن فنجويه (٧)، قال: حدثنا ابن شاذان (٨)، قال:\n_________\n(١) لم أجده.\n(٢) ينظر: \"النكت والعيون\" للماوردي ٥/ ٤٤٢، \"الوسيط\" للواحدي ٤/ ٢٢٩، \"معالم التنزيل\" للبغوي ٧/ ٤٥٨، \"زاد المسير\" لابن الجوزي ٨/ ١٢٦.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٤٥٨، \"الكشاف\" للزمخشرى ٤/ ٤٥٤، \"زاد المسير\" لابن الجوزي ٨/ ١٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٨٩.\n(٤) هو كثير عزة.\n(٥) \"الديوان\" (٣٦٩)، \"زاد المسير\" لابن الجوزي ٨/ ١٢٦، \"اللسان\" (قصر) ٥/ ٩٩. قصيرة: محبوسة في البيت محجوبة. القصائر: جمع قصيرة. قصيرات الحجال: النساء المقصورات في الحجال، وهي جمع حجلة أي خدر المرأة. البحاتر: جمع بحتر وهو القصير المجتمع الخلق.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٥٩.\n(٧) ثقة صدوق كثير الرواية للمناكير.\n(٨) أحمد بن إبراهيم بن شاذان، أبو علي البغدادي البزاز، ثبت كثير الحديث.","vol":"25","page":381},{"text":"حدثنا القطان (١) قال: حدثنا ابن حسان (٢) قال: حدثني نصر العطار (٣) قال: أخبرنا عمر بن سعد (٤) عن أبان بن أبي عياش (٥)، عن أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ -: \"لو أنَّ حوراء بصقت (٦) في بحر ملح لَعذب ذلك البحر من عذوبة ريقها، (ولو أنها طلعت بمعصمها أو سوارها أو نصيفها على أهل الأرض لأضاء لهم ما بين السماء والأرض، ولو أنها أطلعت وجهها لأظلمت الشمس من ضياء وجهها كما يظلم الكوكب الخفي إلى جانب الشمس\") (٧) (٨).\nوقوله: ﴿فِي الْخِيَامِ﴾ جمع خيمة، قال ابن مسعود - ﵁ -: لكل\n_________\n(١) عمر بن أحمد الدرني، ثقة.\n(٢) محمد بن إسماعيل الحساني، صدوق.\n(٣) نصر بن مزاحم العطار المنقري أبو الفضل، روى عن: شعبة وسفيان الثوري، روى عنه: نوح بن حبيب القوسي وأبو سعيد الأشج وغيرهم. قال أبو حاتم: واهي الحديث متروك لا يكتب حديثه. \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٦٨.\n(٤) في (ح): سعيد. ولم يتبين لي من هو.\n(٥) متروك.\n(٦) في (ح): (بزقت).\n(٧) ما بين القوسين ساقط من (ح).\n(٨) [٢٩٧٤] الحكم على الإسناد:\nالحديث إسناده ضعيف جدًا فيه نصر العطار وأبان بن أبي عياش: متروكان.\nالتخريج:\nأخرجه ابن أبي الدنيا عن شيخ من أهل البصرة لم يسمه عنه.\nينظر: \"الترغيب والترهيب\" برقم (٥٧١٦) ٤/ ٢٩٩.","vol":"25","page":382},{"text":"زوجة خيمة من ياقوت أو لؤلؤة، طولها ستون ميلًا (١).\nوتصديق هذا التفسير:\n[٢٩٧٥] ما أخبرني ابن فنجويه (٢)، قال: حدثنا ابن شنبة (٣)، قال: حدثنا الفريابي (٤)، قال: حدثنا أبو بكر بن أبي شيبة (٥)، قال: حدثنا يزيد بن هارون (٦)، عن همَّام بن يحيى (٧)، عن أبي عمران الجوني (٨)، عن أبي بكر بن أبي موسى الأشعري (٩)، عن أبيه (١٠)، عن النبي - ﷺ - قال: \"الخيمة درة واحدة، طولها في السماء ستون ميلًا، في كل زاوبة منها أهل للمؤمن (١١) لا يراهم الآخرون\" (١٢).\n_________\n(١) لم أجده بهذا اللفظ.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) عبيد الله بن محمد، بن شنبة، لم يذكر بجرحٍ أو تعديل.\n(٤) جعفر بن محمد الفريابي، إمام حافظ ثبت.\n(٥) عبد الله بن محمد، العبسي مولاهم، ثقة حافظ صاحب تصانيف.\n(٦) في (ت): الغوث. والتصويب من (ح)، وهو ثقة، متقن عابد.\n(٧) ثقة ربما وهم.\n(٨) عبد الملك بن حبيب الأزدي، أو الكندي، ثقة.\n(٩) اسمه عمرو، أو عامر: ثقة.\n(١٠) أبو موسى الأشعري، صحابي مشهور.\n(١١) من (ح).\n(١٢) [٢٩٧٥] الحكم على الإسناد:\nرجاله ثقات إلا ابن شنبة، لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nأخرج البخاري بنحوه في التفسير، تفسير سورة ﴿الرَّحْمَنُ﴾ باب: ﴿حُورٌ =","vol":"25","page":383},{"text":"[٢٩٧٦] وأخبرني عقيل بن محمد الفقيه (١)، أنَّ أبا الفرج البغدادي القاضي (٢) أخبرهم، عن محمد بن جرير (٣)، قال: حدثني يحيى بن طلحة اليربوعي (٤)، عن فضيل بن عياض (٥)، عن هشام (٦)، عن محمد (٧)، عن ابن عباس - ﵄ - في قوله -﷿-: ﴿حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (٧٢)﴾ قال: الخيمة لؤلؤة أو ياقوتة واحدة، أو زمردة واحدة، أربعة فراسخ في أربعة فراسخ، لها أربعة آلاف مصراع من ذهب (٨).\n_________\n= مَقْصُورَاتٌ فِي الْخِيَامِ (٧٢)﴾ من طريق عبد العزيز بن عبد الصمد عن أبي عمران الجوني به بنحوه (٤٨٧٩)، ومسلم في كتاب: الجنة وصفه نعيمها وأهلها، باب: في صفة خيام الجنة وما للمؤمنين فيها من الأهلين، من طريق يزيد بن هارون عن همام عن أبي عمران الجوني به بمثله (٢٨٣٨).\n(١) لم أجده.\n(٢) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٣) الطبري، الإمام العالم المجتهد صاحب التصانيف البديعة.\n(٤) يحيى بن طلحة بن أبي كثير اليربوعي، الكوفي، لين الحديث \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٦٠/ ١٤٥، \"تهذيب الكمال\" للمزي ٣١/ ٣٨٨ \"تقريب التهذيب\" لابن حجر (٧٥٧٣).\n(٥) ثقة عابد إمام.\n(٦) ابن حسان الأزدي، ثقة من أثبت الناس في ابن سيرين.\n(٧) ابن سيرين، ثقة ثبت.\n(٨) [٢٩٧٦] الحكم على الإسناد:\nضعيف لضعف يحيى بن طلحة، وشيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري من طريق يحيى بن طلحة في \"جامع البيان\" ٢٧/ ١٦١.","vol":"25","page":384},{"text":"[٢٩٧٧] وأخبرني أبو عبد الله الحيري ابن فنجويه (١) (٢)، حدثنا عبد الله بن إبراهيم بن أيوب المتوتي (٣)، قال: حدثنا أبو شعيب عبد الله بن الحسن (الحراني (٤)، عن محمد) (٥) بن موسى القرشي (٦)، ثنا حبان بن هلال اليشكري (٧)، عن سليمان بن المغيرة (٨)، عن ثابت البناني (٩)، عن أنس بن مالك - ﵁ - قال: قال النبي - ﷺ -: \"مررتُ ليلة أسري بي في الجنة بنهر حافتاه قباب المرجان، فنُوديتُ: منه السلام عليك يا رسول الله. فقلت: يا جبريل مَن هؤلاء؟ قال: هؤلاء جوار من الحور العين، استأذن ربهن في أن يسلمن عليك فأذن لهن، فقلن: نحن الخالدات فلا نموت أبدًا، نحن الناعمات فلا نبأس أبدًا، نحن الراضيات فلا\n_________\n(١) من (ح).\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو محمد البزاز، ثقة متقن.\n(٤) ثقة مأمون، لكنه يخطئ.\n(٥) ما بين القوسين ساقط من (ت).\n(٦) لم أجده.\n(٧) في (ح): (السكري)، والذي يروي عن سليمان بن المغيرة هو حبان بن هلال الباهلي، ويقال: الكناني، أبو حبيب المصري، ثقة ثبت.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٩٧، \"الثقات\" لابن حبان ٨/ ٢١٤، \"تهذيب الكمال\" للمزي ٥/ ٣٢٨، \"تقريب التهذيب\" لابن حجر (١٠٦٩).\n(٨) أبو سعيد، ثقة ثقة.\n(٩) ثقة عابد.","vol":"25","page":385},{"text":"نسخط أبدًا، أزواج رجال كرام\". ثم قرأ النبي - ﷺ -: ﴿حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (٧٢)﴾ قال: \"محبوسات\" (١).\n\n<span data-type=\"title\" id=toc-5389>٧٣ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٧٣) لَمْ يَطْمِثْهُنَّ﴾ أي: لم يمسسهن.\n﴿إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ﴾ قراءة العامة بكسر الميم (٢)، واختاره أبو عبيد وأبو حاتم. قرأ أبو حيوة الشامي، وطلحة بن مصرف، والأعرج، والشيرزي (٣) عن الكسائي: بالضم في الحرفين ﴿يَطْمِثْهُنَّ﴾ وكان الكسائي يكسر إحداهما ويضم الأخرى ويخير في ذلك فإذا ضم الأولى كسر الآخر (٤) والعلة فيه:\n[٢٩٧٨] ما أخبرنا أبو محمد بن شيبة بن محمد المقرئ (٥) رحمه\n_________\n(١) [٢٩٧٧] الحكم على الإسناد:\nفيه محمد بن موسى، لم أجده.\nالتخريج:\nأخرج البيهقي في \"البعث\" عن أنس بن مالك - ﵁ - بنحوه (١٩٨)، وابن مردويه عن أنس بن مالك - ﵁ - \"الدر المنثور\" ٦/ ٢١٢.\n(٢) ينظر: \"السبعة\" لابن مجاهد (٦٢١)، \"التذكرة\" لابن غلبون ٢/ ٥٧٨، \"التيسير\" للداني (١٦٧)، \"النشر\" لابن الجزري ٢/ ٣٨١.\n(٣) عيسى بن سليمان أبو موسى الحجازي المعروف بالشيرزي الحنفي، مقرئ عالم بوجوه القراءات نحوي معروف كان من قدماء أصحاب الكسائي، بغية الوعاة للسيوطي، \"غاية النهاية\" ١/ ٦٠٨.\n(٤) ينظر: \"السبعة\" لابن مجاهد (٦٢١)، \"التذكرة\" لابن غلبون ٢/ ٥٧٨، \"التيسير\" للداني (١٦٧) \"النشر\" لابن الجزري ٢/ ٣٨١.\n(٥) أبو محمد الشعيبي، من أهل الحديث والورع، لم يذكر بجرح أو تعديل.","vol":"25","page":386},{"text":"الله، قال: أخبرني أبو عمرو محمد بن محمد بن عبدوس (١)، قال: حدثني ابن شنبوذ (٢)، قال: قال أخبرني عياش بن محمد الجوهري (٣)، عن أبي عمر الدوري (٤) عن الكسائي (٥) قال: إذا رفع الأول كسر الآخر، وإذا رفع الآخر كسر الأول، قال: وهي قراءة أبي إسحاق السبيعي (٦)، قال: وقال أبو إسحاق: كنت أصلي خلف أصحاب علي بن أبي طالب (٧) - ﵁ - فأسمعهم يقرؤون: ﴿لَمْ يَطْمِثْهُنَّ﴾ برفع الميم وكنت أصلي خلف أصحاب عبد الله - ﵁ - فكنتُ أسمعهم يقرؤون ﴿لَمْ يَطْمِثْهُنَّ﴾ بكسر الميم (٨).\nفاستعمل الكسائي الأثرين لئلا يخرج من هذين الأمرين (٩). وهما\n_________\n(١) أبو عمرو الزاهد الأنماطي النيسابوري المقرئ، لم يذكر بجرح أو تعديل. انظر \"تلخيص تاريخ نيسابور للحاكم\" (٢٢٩٣).\n(٢) أبو الحسن محمد بن أحمد بن أيوب بن الصلت، شيخ الإقراء بالعراق، ثقة.\n(٣) عياش بن محمد بن عيسى أبو الفضل، البغدادي، مشهور، قال الخطيب: كان ثقة، مات سنة (٢٩٩ هـ).\nانظر: \"تاريخ بغداد\" ١٢/ ٢٧٩، \"غاية النهاية\" ١/ ٦٠٧.\n(٤) حفص بن عمر بن عبد العزيز، لا بأس به.\n(٥) علي بن حمزة، إمام في النحو والقراءة، ذكره ابن حبان في \"الثقات\".\n(٦) عمرو بن عبد الله الكوفي، ثقة مكثر عابد، اختلط بأخرة.\n(٧) من (ح).\n(٨) [٢٩٧٨] الحكم على الإسناد:\nشيخ المصنف وشيخ شيخه، لم يذكرا بجرح أو تعديل.\n(٩) ينظر: \"السبعة\" لابن مجاهد (٦٢١)، \"البحر المحيط\" لأبي حيان ٨/ ١٩٦، \"فتح القدير\" للشوكاني ٥/ ١٤١.","vol":"25","page":387},{"text":"لغتان: (طمث يطمِث ويطمُث، مثل يعرِشون ويعرُشون وإنما أعاد قوله: ﴿لَمْ يَطْمِثْهُنَّ﴾ ليبين أنَّ صفة الحور المقصورات في الخيام كصفة الحور القاصرات الطرف، يقول: إذا ضجروا كانت لهم الخيام في تلك الحال) (١).\n\n<span data-type=\"title\" id=toc-5391>٧٥ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (٧٥) مُتَّكِئِينَ عَلَى رَفْرَفٍ﴾\nقال سعيد بن جبير: الرفرف رياض الجنة (٢).\n﴿خُضْرٍ﴾ مخضبة (٣) وروى ذلك عن ابن عباس - ﵄ - واحدتها رفرفة والرفارف جمع الجمع.\nوروى العوفي عن ابن عباس - ﵄ -. قال: الرفرف فضول المجالس والبسط والفرش (٤) قال عنترة:\nعنه فضول الفرش والمجالس (٥)\n_________\n(١) ما بين القوسين ساقط من (ح).\n(٢) ينظر: \"معاني القرآن\" للفراء ٣/ ١٢٠، ولم ينسبه، \"جامع البيان\" للطبري ٢٧/ ١٦٣، \"النكت والعيون\" للماوردي ٥/ ٤٤٣، \"معالم التنزيل\" للبغوي ٧/ ٤٥٨، \"زاد المسير\" لابن الجوزي ٨/ ١٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٠، \"لباب التأويل\" للخازن ٧/ ١١، \"البحر المحيط\" لأبي حيان ٨/ ١٩٧.\n(٣) \"معالم التنزيل\" للبغوي ٧/ ٤٥٨.\n(٤) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٦٣، \"معالم التنزيل\" للبغوي ٧/ ٤٥٨، \"زاد المسير\" لابن الجوزي ٨/ ١٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٠، \"لباب التأويل\" للخازن ٧/ ١١، \"البحر المحيط\" لأبي حيان ٨/ ١٩٧.\n(٥) لم أجده في الديوان.","vol":"25","page":388},{"text":"وقال قتادة والضحاك رحمهما الله: مجالس خضر فوق الفراش (١) وقال الحسن والقرظي: هي البسط (٢).\nوقال ابن عيينة: هي الزرابي (٣).\nوقال ابن كيسان: هي المرافق (٤)، وهي رواية قتادة عن الحسن (٥).\nوقال أبو عبيدة: هي حاشية الثوب (٦).\nوقيل: كل ثوب عريض عند العرب فهو رفرف (٧). قال ابن مقبل:\nوإنا لنزالون نعشى نعالنا ... سواقط من أصناق ريط ورفرف (٨)\n_________\n(١) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٦٤، الواحدي ونسبه للضحاك، \"الوسيط\" للواحدي ٤/ ٢٣٠، \"معالم التنزيل\" للبغوي ٧/ ٤٥٩.\n(٢) أورده الواحدي ونسبه للحسن، \"الوسيط\" للواحدي ٤/ ٢٣٠، \"معالم التنزيل\" للبغوي ٧/ ٤٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٠.\n(٣) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٠، \"لباب التأويل\" للخازن ١٧/ ١١، \"البحر المحيط\" لأبي حيان ٨/ ١٩٧.\n(٤) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٩، \"الجامع لأحكام القرآن\" ١٧/ ١٩٠، \"لباب التأويل\" للخازن ٧/ ١٢، \"البحر المحيط\" لأبي حيان ٨/ ١٩٧.\n(٥) ينظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٠، \"البحر المحيط\" لأبي حيان ٨/ ١٩٧.\n(٦) لم أجده في المجاز، وأورده القرطبي ونسبه لأبي عبيدة، \"الجامع لأحكام القرآن\" ١٧/ ١٩٠.\n(٧) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٩، \"الكشاف\" للزمخشري ٤/ ٤٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٠، \"لباب التأويل\" للخازن ٧/ ١٢.\n(٨) لم أجده.","vol":"25","page":389},{"text":"(وأصل الرفرف من رف النبت يرف، إذا صار غضًّا نضيرًا كان المعنى ذوات رفرف (١» (٢).\n﴿وَعَبْقَرِيٍّ حِسَانٍ﴾ قال ابن عباس - ﵄ -: هي الزرابي (٣).\nوقيل: الطنافس الثخان (٤) وهي جمع واحدتها (عبقرية)، وقد ذكر عن العرب أنها تسمي كل شيء من البسط عبقريًّا (٥).\nقال قتادة: العبقري عتاق الزرابي (٦).\nوقال مجاهد: هو الديباج (٧).\nوقال أبو العالية: هي الطنافس المحملة إلى الرقة ما هي (٨).\n_________\n(١) ينظر: \"اللسان\" ٩/ ١٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩١.\n(٢) ما بين القوسين ساقط من (ح).\n(٣) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٦٤، البغوي ولم ينسبه، \"معالم التنزيل\" ٧/ ٤٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٢، \"لباب التأويل\" للخازن ٧/ ١٢.\n(٤) ينظر: \"معاني القرآن\" للفراء ٣/ ١٢٠، \"جامع البيان\" للطبري ٢٧/ ١٦٥، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٨، \"معالم التنزيل\" للبغوي ٧/ ٤٥٩، ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٢، ونسبه للفراء، \"لباب التأويل\" للخازن ٧/ ١٢.\n(٥) \"للسان\" (عبقر) (٥٣٥)، \"الوسيط\" للواحدي ٤/ ٢٣٠.\n(٦) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٦٤، \"الوسيط\" للواحدي ٤/ ٢٣٠، ولم ينسبه، \"معالم التنزيل\" للبغوي ٧/ ٤٥٩.\n(٧) ينظر: \"جامع البيان\" للطبري ٢٧/ ١٦٥، \"النكت والعيون\" للماوردي ٥/ ٤٤٣، \"الجامع لأحكام القرآن\" ١٧/ ١٩٢، \"البحر المحيط\" لأبي حيان ٨/ ١٩٧.\n(٨) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٩، \"لباب التأويل\" للخازن ٧/ ١٢.","vol":"25","page":390},{"text":"وقال الحسن: هي الدرانيك، يعني النخاخ (١).\nوقال القتيبي: كل ثوب موشي عند العرب، عبقري (٢).\nقال أبو عبيدة: هي منسوبة إلى أرض يعمل فيها الوشي (٣) فنسبه إليها كل شيء حمل، قال ذو الرمة:\nحتى كأنَّ رياض القُفِّ ألبسها ... من وشي عبْقر تَجليلٌ وتنجيدُ (٤)\nقال: ويقال: أنَّ عبقر أرض يسكنها الجن، فنسب إليها كل مبالغ في الوصف (٥)، قال الشاعر (٦):\nبخيلٍ عليها جِنَّة عبقرية ... جَديرُون يومًا أن ينالوُا فيستَعْلوا (٧)\n_________\n(١) لم أجده.\n(٢) ينظر: \"معالم التنزيل\" للبغوي ٧/ ٤٥٩، \"الجامع لأحكام القرآن\" ١٧/ ١٩٢، \"لباب التأويل\" للخازن ٧/ ١٢، \"البحر المحيط\" لأبي حيان ٨/ ١٩٨.\n(٣) ينظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٦، \"معالم التنزيل\" للبغوي ٧/ ٤٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٢.\n(٤) ديوان ذو الرمة ٢/ ١٦٠، \"اللسان\" (عبقر) ٤/ ٥٣٤.\n(٥) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٢، \"لباب التأويل\" للخازن ٧/ ١٢، \"النهاية في غريب الحديث\" لابن الأثير ٣/ ١٧٣.\n(٦) هو زهير بن أبي سلمى.\n(٧) شرح الديوان (ويستعلوا) (١٠١)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٤٦، \"معاني القرآن\" للزجاج ٥/ ١٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٢، \"اللسان\" (عبقر) ٤/ ٥٣٥.","vol":"25","page":391},{"text":"وقال قطرب: ليس بمنسوب، ولكنه بمنزلة قولك: كرسي وكراسي، بُخْتي وبخاتي (١).\nوقال الخليل: كل جليل نفيس فاضل وفاخر من الرجال والنساء وغيرهم عند العرب عبقري (٢)، ومنه قول النبي - ﷺ - في عمر بن الخطاب - ﵁ - (ثم أخذ الدلو عمر بن الخطاب، فاستحالت غربًا) (٣) فلم أر عبقريا من الناس يفري فريه (٤).\n(وقال قتادة: هي المرافق (٥)، ونعت العبقري بالحسان على أنه جمع، والواحدة عبقرية، ويكون أيضًا عبقري اسم الجنس (٦)، وقرأ ابن محيصن وحُميد، ومحمد بن السميفع: \"رفارف\" و\"عباقري حسان\" على الجمع (٧) (٨).\n_________\n= جنة: جمع جِنِّ، ويراد: من جن عبقَر، وعبقر، أرض يريد كأنهم في خبثهم جن عبقر، جديرون: أي خليقون، يستعلوا: يظفروا ويعلوا.\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٢.\n(٢) \"معالم التنزيل\" للبغوي ٧/ ٤٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٢، \"لباب التأويل\" للخازن ٧/ ١٢.\n(٣) ساقط من (ح).\n(٤) قطعة من حديث أخرجه البخاري في فضائل الصحابة باب مناقب عمر - ﵁ - (٣٦٦٤) ومسلم في فضائل الصحابة، باب من فضائل عمر - ﵁ - من طريق يونس عن ابن شهاب، عن سعيد بن المسيب عن أبى هريرة - ﵁ - (٢٣٩٢).\n(٥) لم أجده.\n(٦) \"اللسان\" (عبقر) ٤/ ٥٣٤.\n(٧) ساقط من (ح).\n(٨) \"المحتسب\" لابن جني ٢/ ٣٠٥، \"البحر المحيط\" لأبي حيان ٨/ ١٩٨، \"فتح القدير\" للشوكاني ٥/ ١٤٣.","vol":"25","page":392},{"text":"[٢٩٧٩] حدثنا أبو محمد الحسن بن علي بن المؤمل (١)، بقراءتي عليه، قال: حدثنا أبو العباس الأصم (٢) قال: حدثنا أبو بكر محمد بن إسحاق الصَّاغاني (٣) قال: حدثنا الحسين بن محمد (٤) ح.\n[٢٩٨٠] وأخبرني الحسين بن محمد بن الحسين الدينوري (٥)، قال: حدثنا الفضل بن الفضل الكندي (٦)، قال: حدثنا محمد بن إبراهيم بن ناصح (٧)، قال: حدثنا أحمد بن زهير بن حرب (٨)، قال: حدثنا أبو أحمد الحسين بن محمد المروذي (٩)، قال: حدثنا الأرطباني (١٠) -وهو ابن عم عبد الله بن عون، عن عاصم\n_________\n(١) الثقة العدل.\n(٢) محمد بن يعقوب بن يوسف بن معقل، ثقة.\n(٣) ثقة ثبت.\n(٤) ابن بهرام التميمي، أبو أحمد المروذي، ثقة.\n(٥) ابن فنجوية، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) صدوق.\n(٧) أبو بكر محمد بن إبراهيم بن نومرد بن ناصح الدامغاني، روى بجرجان، مات سنة (٣٣١ هـ).\nانظر: \"معجم شيوخ الإسماعيلي\" ٢/ ٥٢٢، \"تاريخ جرجان\" للسهمي (٨٥٥).\n(٨) أبو بكر بن أبي خيثمة، ثقة حافظ متقن.\n(٩) ابن بهرام التميمي، المرُّوذي، ثقة.\n(١٠) عبد الله بن حفص الأرطباني، أبو حفص البصري، قال أحمد: ما أرى به بأسًا، وذكره ابن حبان في \"الثقات\"، وقال الحافظ: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٦، \"الثقات\" لابن حبان ٧/ ٣٠، \"تهذيب الكمال\" للمزي ١٤/ ٤٢٥، \"تقريب التهذيب\" لابن حجر (٣٢٧٨).","vol":"25","page":393},{"text":"الجحدري (١) عن أبي بكرة (٢) - ﵁ -، أنَّ النبي - ﷺ - قرأ: \"متكئين على رفرف خضر وعباقري حسان\" (٣).\n\n<span data-type=\"title\" id=toc-5393>٧٧ </span>- ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ﴾ (يا معشر الجن والإنس التي عادت عليكما.\n﴿تُكَذِّبَانِ﴾ وتجحدان.\n\n<span data-type=\"title\" id=toc-5394>٧٨ </span>- ﴿تَبَارَكَ﴾ أي: تقدس وتمجَّد.\n﴿اسْمُ رَبِّكَ﴾ أي: ربك.\n﴿ذِي الْجَلَالِ﴾ العظمةِ) (٤).\n﴿وَالْإِكْرَامِ﴾ الإنعام، قرأ المغيرة وأبو حيوة وابن عامر (ذو الجلال) بالواو على نعت اسم، وكذلك هو في مصاحفهم، وقرأ الباقون: ﴿ذي الجلال﴾ بالياء على نعت الرب تعالى (٥).\n_________\n(١) عاصم بن أبي الصباح الجحدري، ثقة.\n(٢) نفيع بن الحارث، صحابي مشهور.\n(٣) [٢٩٧٩ - ٢٩٨٠] الحكم على الإسناد:\nرواه المصنف من طريقين، الأول رجاله ثقات ما عدا الأرطباني صدوق والثاني فيه محمد بن إبراهيم لم يذكر بجرح أو تعديل، والفضل الكندي والأرطباني، صدوقان.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٩٣، ونسبه للمصنف.\n(٤) ساقط من (ح).\n(٥) ينظر: \"السبعة\" لابن مجاهد (٦٢١)، \"التذكرة\" لابن غلبون ٢/ ٥٧٨، \"التيسير\" للداني (١٦٨)، \"النشر\" لابن الجزري ٢/ ٣٨٢، \"البحر المحيط\" لأبي حيان ٨/ ١٩٨، \"فتح القدير\" للشوكاني ٥/ ١٤٤.","vol":"25","page":394},{"text":"(وأما ابن ذكوان والمغيرة: قرآ ﴿وَالْإِكْرَامِ﴾ بالإضجاع، وقرأ ورش بين اللفظين، وفتح الباقون، وقرأ يعقوب (الجواري) بياء في الوقف، وحذف الباقون (١)، وقرأ أهل الشام: ﴿أَيُّهَ الثَّقَلَانِ﴾ بضم الهاء والباقون بفتحها (٢» (٣).\n_________\n(١) \"فتح القدير\" للشوكاني ٥/ ١٣٤.\n(٢) \"السبعة\" لابن مجاهد (٦٢٠)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٣، \"فتح القدير\" للشوكاني ٥/ ١٣٧.\n(٣) ساقط من (ح).","vol":"25","page":395},{"text":"<span data-type=\"title\" id=toc-5395>٥٦ - سُورَة الواقعة</span>","vol":"25","page":397},{"text":"سورة الواقعة\nمكيَّة (١)، وهي تسعون وست آيات في الكوفي، وسبع في البصري، وتسع في المدنيين (٢)، والمكي والشامي اختلفوا في أربع عشرة آية من عددها (٣).\nعدَّ المكي: ﴿وَكَانُوا يَقُولُونَ﴾. وعد الشامي: ﴿فَرَوْحٌ وَرَيْحَانٌ﴾ وكلهم: ﴿فِي سَمُومٍ وَحَمِيمٍ (٤٢)﴾ إلا المكي (٤).\nوأسقط الكوفي: ﴿فَأَصْحَابُ الْمَيْمَنَةِ﴾ وأسقط ﴿وَأَصْحَابُ الْمَشْأَمَةِ﴾، وأسقط ﴿وَأَصْحَابُ الشِّمَالِ﴾ وعدَّها الباقون، وعدَّ الكوفي والمدنيان والمكي: ﴿عَلَى سُرُرٍ مَوْضُونَةٍ (١٥)﴾، وعدَّ المدني الأخير والمكي ﴿بِأَكْوَابٍ وَأَبَارِيقَ﴾ وعد الكوفي والمدني الأول.\n_________\n(١) انظر: \"فضائل القرآن\" لابن الضريس (ص ٧٣)، \"النكت والعيون\" للماوردي ٥/ ٤٤٥، \"الناسخ والمنسوخ\" لابن حزم (ص ٥٩)، \"المحرر الوجيز\" لابن عطية ٥/ ٢٣٨، وقال: هي مكية بإجماع ممن يعتد بقوله من المفسرين، هوفي \"زاد المسير\" لابن الجوزي نسبه لابن عباس والحسن وعطاء وعكرمة وقتادة وجابر ومقاتل ٨/ ١٣٠.\n(٢) انظر: \"التبصرة\" لمكي (ص ٦٩٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٤، \"أنوار التنزيل\" للبيضاوي ٥/ ١١٢، \"البحر المحيط\" لأبي حيان ٨/ ٢٠٠، \"غيث النفع في القراءات السبع\" للصفاقسي (ص ٣٦٣).\n(٣) انظر: \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٧)، \"القول الوجيز\" للمخللاتي (ص ٣٠٦).\n(٤) انظر: \"القول الوجيز\" للمخللاتي (ص ٣٠٨).","vol":"25","page":399},{"text":"﴿وَحُورٌ عِينٌ (٢٢)﴾، وعدَّ الكوفي والبصري والمدني الأخير، والشامي ﴿وَلَا تَأْثِيمًا﴾ وعدَّ المدني الأول والبصري والمكي والشامي ﴿وَأَصْحَابُ الْيَمِينِ﴾ وعدَّ الكوفي والبصري والمدني الأول والمكي ﴿قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ (٤٩)﴾ وكلهم عدّ ﴿إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً (٣٥)﴾ إلا البصري، وعدَّ المدني الأخير والشامي: ﴿لَمَجْمُوعُونَ﴾ (١).\nوعدد كلامها ثلاثمائة وثمان وسبعون كلمة.\nوعدد حروفها (٢) ألف وسبعمائة وثلاثة أحرف (٣).\n[٢٩٨١] أخبرنا أبو الحسين علي بن محمد الخبازي (٤) ﵀ غير مرَّة، قال: أخبرنا أبو الشيخ الحافظ (٥)، قال: أنبأنا ابن أبي عاصم (٦)، قال: حدثنا عمرو بن عثمان (٧)، قال: حدثنا أبو بكر العطار (٨)، قال:\n_________\n(١) انظر: في كل ما سبق من الأقوال: \"إتحاف فضلاء البشر\" للدمياطي (٤٠٧)، \"القول الوجيز\" للمخللاتي (ص ٣٠٧، ٣٠٨).\n(٢) كتب في هامش الأصل عند أول السورة: الكلمات (٣٨٧)، الحروف (١٧٠٣).\n(٣) انظر: \"القول الوجيز\" للمخللاتي (٣٠٦).\n(٤) الجُرْجَاني، إمام ثقة، مؤلف محقق.\n(٥) عبد الله بن محمَّد بن جعفر بن حيَّان، ثقة مأمون.\n(٦) أبو بكر أحمد بن عمرو بن النبيل أبي عاصم الشَّيباني قاضي أصبهان، حافظ كثير الحديث، ثقة.\n(٧) ابن سعيد بن كثير بن دينار، الحافظ أبو حفص الحمصي، صدوق.\n(٨) في (م): العطاردي وهو خطأ، وهو: أبو بكر العطار هو أحمد بن محمد بن إبراهيم الأُبلي، صدوق.","vol":"25","page":400},{"text":"حدثنا (السري) (١) بن يحيى (٢)، عن شُجاع (٣)، عن أَبي ظَبيَة الجُرْجَاني (٤)، قال: دخل عثمان بن عفان - ﵁ - على عبد الله بن مسعود - ﵁ - يعوده في مرضه الذي مات فيه، فقال: ما تشتكي؟ قال: اشتكى ذنوبي، قال: فما تشتهي؟ قال: أشتهي رحمة ربي، قال: أفلا ندعو الطبيب؟ قال: الطبيب أمرضني، قال: أَفُلان أمر لك بعطائك؟ قال: لا حاجة لي به، قال: أندفعه إلى بناتك؟ قال: لا حاجة لهن به، قد أمرتهن أن يقرأن سورة الواقعة؛ فإني سمعت رسول الله - ﷺ - يقول: \"من قرأ سورة الواقعة لم تصبه فاقة أبدًا\" (٥).\n_________\n(١) في الأصل: السدي. وهو خطأ، والمثبت من (م).\n(٢) ابن إياس بن حَرملة الشيباني، أبو الهيثم، وثقه أبو حاتم.\n(٣) قال أحمد بن حنبل: شجاع عن أبي ظبية لا أعرفهما.\n(٤) ويقال أبو طيبة والأول أصح، وهو مجهول.\n(٥) [٢٩٨١] الحكم على الإسناد:\nإسناده ضعيف؛ لأنَّ فيه شجاعًا وأباظبية مجهولان لم يعرف حالهما.\nالتخريج:\nأخرجه ابن الضريس في \"فضائل القرآن\" (١٧١) من طريق عبيد الله العيشي، عن بشر بن أبي حرب بإسناد لم يكمله بمعناه، وأخرجه ابن السني في \"عمل اليوم والليلة\" (٦٨٠) من طريق محمد بن منيب العدني، عن السري بن يحيى بن أبي طيبة، به بنحوه، وأخرجه البيهقي في \"شعب الإيمان\" ٢/ ٤٩١ (٢٤٩٩) من طريق الحجاج، عن السري بن يحيى به بمثله، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ٢٨ من طريق ابن وهب عن السري بن يحيى به بنحوه، وأورده الزمخشري في \"الكشاف\" ٤/ ٦٣، وأخرجه ابن الجوزي في \"العلل المتناهية\" ١/ ١٠٥ من طريق عبد الله بن وهب عن السري بن يحيى به بنحوه، وقال ابن الجوزي: قال أحمد ابن حنبل هذا حديث منكر، وذكره السيوطي في \"الدر المنثور\" ٦/ ٢١٥ وعزاه إلى =","vol":"25","page":401},{"text":"[٢٩٨٢] وأخبرني محمد بن القاسم (١)، قال: حدثنا عبد الله بن أحمد (٢) [أخبرنا أحمد] بن علي بن رزين (٣) (٤)، قال: أحمد بن عبد الله العتكي (٥)، قال: حدثنا جرير (٦)، عن منصور (٧)، عن هلال بن يَساف (٨)، عن مسروق (٩) قال: من أراد أن يعلم نبأ الأولين والآخرين، ونبأ أهل الجنة، ونبأ أهل النار، ونبأ أهل الدنيا، ونبأ أهل الآخرة، فليقرأ سورة الواقعة (١٠).\n_________\n= أبي عبيد في \"فضائل القرآن\" والحارث بن أبي أسامة، وابن مردويه، وذكره السيوطي في \"الجامع الصغير\" ٢/ ٥٣٨ وعزاه للبيهقي في الشعب ورمز له بالضعف، وذكره الجمل في \"الفتوحات الإلهية\" ٤/ ٢٦٩، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٩٤، وقال: ذكره أبو عمر بن عبد البر في \"التمهيد\" و\"التعليق\" والثعلبي.\n(١) ابن أحمد الماوردي النيسابوري، أبو الحسن الفلوسي لم يذكر بجرح أو تعديل.\n(٢) ابن جعفر الشيباني، ثقة.\n(٣) أحمد بن علي بن رزين، أبو علي الباشاني روى عن علي بن خشرم وسفيان بن وكيع وطائفه من الثقات، توفي سنة ٣٢١ هـ، \"شذرات الذهب\" ٢/ ٢٨٨.\n(٤) في (م): عبد الله بن أحمد الشعراني عن أحمد بن علي بن رزين. وبالمثبت بين المعقوفتين يستقيم السياق؛ كما تقدم في تفسير سورة المائدة عند الآية رقم (٥٤).\n(٥) قال الدارقطني: متروك.\n(٦) ابن عبد الحميد بن قُرط الضَّبّي، ثقة، صحيح الكتاب، قيل: كان في آخر عمره يهم من حفظه.\n(٧) منصور بن المعتمر، السُّلمي ثقة، ثبت، وكان لا يدلس.\n(٨) الأَشْجعيُّ، ثقة.\n(٩) مسروق بن الأجدع بن مالك الهمداني، ثقة فقيه عابد مخضرم.\n(١٠) [٢٩٨٢] الحكم على الإسناد:\nفي إسناده العتكي، متروك وشيخ المصنف لم يذكر بجرح أو تعديل. =","vol":"25","page":402},{"text":"وعن أُبي بنُ كَعْبِ - ﵁ - أنَّ رسول الله - ﷺ - قال: \"من قرأ سورة الواقعة لم يكتب من الغافلين ويبعثه الله يوم القيامة من المقربين\" (١).\n_________\n= التخريج:\nأخرجه الواحدي في \"الوسيط\" ٤/ ٢٣١ من طريق قتيبة عن جرير به بنحوه، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٩٤ بمثله.\nوانظر: \"الفتوحات الإلهية\" للجمل ٤/ ٢٦٩.\n(١) أخرجه الواحدي في \"الوسيط\" ٤/ ٢٣١ من طريق أبي أمامة، عن أبي بن كعب مرفوعًا بنحوه.\nقال شيخ الإسلام ابن تيمية: وفي التفسير من هذِه الموضوعات قطعة كبيرة، مثل الحديث الذي يرويه الثعلبي والواحدي والزمخشري في فضائل سور القرآن سورة سورة فإنه موضوع باتفاق أهل العلم. انظر: مقدمة في أصول التفسير \"مجموع الفتاوى\" ١٣/ ٣٥٤.\nوقال ابن الجوزي في \"الموضوعات\" ١/ ١٧٤: وقد فرَّق هذا الحديث أبو إسحاق الثعلبي في \"تفسيره\" فذكر عند كل سورة منه ما يخصها، وتبعه أبو الحسن الواحدي، وهذا حديث فضائل السور مصنوع بلا شك، فإنه قد أستنفد السور وذكر في كل واحدة ما يناسب كلام رسول الله - ﷺ -.\nقال عبد الله بن المبارك في حديث أبي بن كعب عن النبي - ﷺ -: \"من قرأ سورة كذا فله كذا\" أظن الزنادقة وضعته.\nانظر: \"الضعفاء الكبير\" للعقيلي ١/ ١٥٦ - ١٥٧، \"اللآلئ المصنوعة\" للسيوطي ١/ ٢٢٧، \"الموضوعات\" لابن الجوزي ١/ ١٧٤.\nوقد أخرج ابن الجوزي من طريقين عن محمود بن غيلان قال: سمعت المؤمل ذكر عنده الحديث الذي يُروى عن أُبي عن النبي - ﷺ - في فضل القرآن فقال: حدثني رجل ثقة سماه. .، فأخبرني بقصة هذا الحديث، فقال: إنا اجتمعنا فرأينا الناس قد رغبوا عن القرآن، وزهدوا فيه، وأخذوا في هذِه الأحاديث، فقعدنا فوضعنا لهم هذِه الفضائل حتى يرغبوا فيه.\nانظر: \"الموضوعات\" ١/ ١٧٤ - ١٧٥.","vol":"25","page":403},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5396>١ </span>- قوله -﷿-: ﴿إِذَا وَقَعَتِ الْوَاقِعَةُ (١)﴾\nأي: نزلت صيحة القيامة (١)، وهي النفخة الأخيرة <span data-type=\"title\" id=toc-5397>(٢)</span>، التقدير: اذْكُر إذا وقعت الواقعة (٣)، يقال لكل آتٍ كائنٍ لابد أن يقع وهو يتوقع وقد وقع (٤)، والواقعة هنا الساعة (٥)، ومعنى وقعت: وجبت، وسميت الواقعة لأنَّها الواجب قيامها (٦).\n\n٢ - ﴿لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (٢)﴾\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٦٦، والماوردي في \"النكت والعيون\" ٥/ ٤٤٥ ونسباه للضحاك.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٩، \"الوسيط\" للواحدي ٤/ ٢٣١ ونسباه لابن عباس، وذكره النحاس في \"إعراب القرآن\" ٣/ ٣١٨، والبغوي في \"معالم التنزيل\" ٨/ ٧، وابن الجوزي في \"زاد المسير\" ٨/ ١٣٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٧، \"الجامع لأحكام القرآن\" ١٧/ ١٩٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٤ - ١٩٥.\n(٤) انظر: \"لسان العرب\" لابن منظور ١٥/ ٣٧٠ ونسبه لأبي إسحاق النحوي، وقال الزجاج في \"معاني القرآن\" ٥/ ١٠٧ يقال لكل آت كان يتوقع وقد وقع، تقول: قد وقع الأمر، كقولك قد جاء الأمر.\nوانظر: \"مشكل إعراب القرآن\" لمكي ٢/ ٧٠٩.\n(٥) ذكره الماوردي في \"النكت والعيون\" ٥/ ٤٤٥، ونسبه إلى السدي.\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ١٣٠.\n(٦) انظر: \"تفسير الكشاف\" للزمخشري ٤/ ٥١ نحوه، \"إرشاد العقل السليم\" لأبي السعود ٧/ ١٨٨.","vol":"25","page":404},{"text":"أي: تكذيب، ومردودة (١)، ولا مثنوية (٢) أي: لا يردّها شيء (٣)، وقال قتادة: لا مَثْنَوِيَّةَ لها ولا رجعة ولا ارتداد (٤).\nو﴿كَاذِبَةٌ﴾ مصدر، وهو اسم كالعاقبة والعافية والداهية والنازلة، قاله الفراء (٥).\nوقال الكسائي: هي بمعنى الكذب كقوله تعالى: ﴿لَا تَسْمَعُ فِيهَا لَاغِيَةً (١١)﴾ (٦) أي: لغوًا (٧)، ومنه قول العامة: عائذًا بالله، أي: معاذ الله،\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ١٦٦. قال ابن منظور في \"لسان العرب\" ٢/ ١٤٣ يقال: حَلَف فلان يمينًا ليس فيها ثُنْيًا ولا ثَنْوى ولا مثنوية ولا استثناء، كله واحد، وأصله هذا كله من الثَّنْي والكَفِّ والرَّد.\n(٢) ذكره ابن أبي حاتم في في \"تفسير القرآن العظيم\" ١٠/ ٣٣٢٩، والماوردي في \"النكت والعيون\" ٥/ ٤٤٥ ونسباه لابن عباس.\nوانظر: \"معاني القرآن\" للفراء ٣/ ١٢١، \"جامع البيان\" للطبري ٢٧/ ١٦٦.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٠٧، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٩٥ ونسبه للزجاج، وذكر أنَّ للحسن وقتادة قولٌ نحوه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٦/ ١٦٦، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ١٣١، وعزاه ابن عطية في \"المحرر الوجيز\" ١٥/ ٣٥٥، وأبو حيان في \"البحر المحيط\" ٨/ ٢٠٣ إلى قتادة والحسن، ونقل الماوردي في \"النكت والعيون\" ٥/ ٤٤٥ عن قتادة أنَّه قال: لا رجعة فيها ولا مشورة.\n(٥) \"معاني القرآن\" للفراء ٣/ ١٢١. وانظر: \"جامع البيان\" للطبري ٢٧/ ١٦٦، \"معاني القرآن\" للزجاج ٥/ ١٠٧، \"معالم التنزيل\" للبغوي ٨/ ٧، \"البحر المحيط\" لأبي حيان ٨/ ٢٠٣ جميعهم لم ينسبوه.\n(٦) الغاشية: ١١.\n(٧) انظر: \"الوسيط\" للواحدي ٤/ ٢٣١، \"معالم التنزيل\" للبغوي ٨/ ٧، \"زاد المسير\" لابن الجوزي ٨/ ١٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٥.","vol":"25","page":405},{"text":"وقم قائمًا، أي: قم قياما (١).\nولبعض نساء العرب ترقِّصُ ابنها:\nقُمْ قائمًا قُمْ قَائما ... أصبت عبدًا نائما (٢)\nوقيل: يحتمل أن يكون ليس لوقعتها قضية كاذبة، أو ليس للأنفس كاذبة <span data-type=\"title\" id=toc-5398>(٣)</span>.\n\n٣ - ﴿خَافِضَةٌ﴾ أي: هي خافضة (٤).\n﴿رَافِعَةٌ﴾ تخفض قومًا إلى النار، وترفع آخرين إلى الجنة، قاله الحسن (٥)، وقال عكرمة ومقاتل، والسُّدِّي خفضت الصوت فأسمعت مَن دنا ورفعت الصوتَ فأسمعت من نأى، يعني: أنَّها أسمعت القريب والبعيد (٦)، وعن السُّدِّي: خفضت المتكبرين\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٧، \"زاد المسير\" لابن الجوزي ٨/ ١٣١.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٥.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٥، \"الخصائص\" لابن جني ٣/ ١٠٣ وفيه رأيت بدل أصبت، \"شرح شواهد الألفية\" للعيني ٣/ ١٤٨.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٥، \"إرشاد العقل السليم\" لأبي السعود ٧/ ١٨٨.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٣١، \"إرشاد العقل السليم\" ٧/ ١٨٨.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٦٦ ونسبه لقتادة، وأورده ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٢٩، والماوردي في \"النكت والعيون\" ٥/ ٤٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٩٥ ونسبوه لعمر بن الخطاب.","vol":"25","page":406},{"text":"ورفعت المستضعفين (١)، يعني: رفعت قومًا كانوا مذللين فرفعتهم إلى أعلى عليين ووضعت قومًا كانوا في الدنيا مرتفعين فوضعتهم إلى أسفل السافلين (٢).\nوقال ابن عطاء: خفضت قومًا بالعدل ورفعت آخرين بالفضل (٣).\n\n<span data-type=\"title\" id=toc-5399>٤ </span>- ﴿إِذَا رُجَّتِ الْأَرْضُ رَجًّا (٤)﴾\nأي: رجفت وتزلزلت (٤) وحركت تحريكًّا ينهدم منه كل بناء على وجهها (٥) من قولهم: السهم يرتج في الفرْض، أي: يهتز\n_________\n= وانظر: \"الوسيط\" للواحدي ٤/ ٢٣٢، \"معالم التنزيل\" للبغوي ٨/ ٧ ولم ينسباه.\n(١) انظر: \"إعراب القرآن\" للنحاس ٣/ ٣٢٢ عن عكرمة والضحاك، \"النكت والعيون\" للماوردي ٥/ ٤٤٦ عن عكرمة، ونسبه ابن الجوزي في \"زاد المسير\" ٨/ ١٣١ لابن عباس، ونسبه القرطبي ١٧/ ١٩٥ إليهم جميعًا.\n(٢) انظر: \"الجامع لأحكام القرآن\" ١٧/ ١٩٥، \"الدر المنثور\" للسيوطي ٦/ ٢١٦.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٥، ونحوه في \"الدر المنثور\" ٦/ ٢١٦ للسيوطي جميعهم نسبوه لمحمد ابن كعب، وذكر نحوه الواحدي في \"الوسيط\" ٤/ ٢٣٢، والبغوي في \"معالم التنزيل\" ٧/ ٨ نسباه لعطاء عن ابن عباس.\nوانظر: \"إعراب القرآن\" للنحاس ٣/ ٣٢٢، ونحوه في \"زاد المسير\" لابن الجوزي ٨/ ١٣١، ولم ينسباه.\n(٤) انظر: \"حقائق التفسير\" للسلمي ٣٢٧/ أ، \"الجامع لأحكام القرآن\" ١٧/ ١٩٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٦٧ ونسبه لابن عباس، ومقاتل ومجاهد، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٢٩، والماوردي \"النكت والعيون\" ونسباه لابن عباس ٥/ ٤٤٦.\nوانظر: \"الوسيط\" للواحدي ٤/ ٢٣٢ عن قتادة ومقاتل، وذكره البغوي في \"معالم التنزيل\" ٨/ ٧، والقرطبي في \"الجامع لأحكام القرآن\" ولم ينسباه ١٧/ ١٩٦.","vol":"25","page":407},{"text":"ويضطرب (١)، قال الكلبي: وذلك أنَّ الله -﷿- وإذا أوحى إليها اضطربت فَرْقًا من الله تعالى (٢).\nوقال المفسرون: تَرتَجُّ كما يرتج الصبيّ في المهد حتى ينهدم كل بناء عليها، وينكسر كل شيء عليها من الجبال وغيرها (٣)، وأصل الرَّجِّ في اللغة التحريك، يقال: رججته، أي: حركته فارتَجَّ (٤)، فإن ضعفته قلت: رَجْرَجْتُهُ فَتَرَجْرَجَ (٥) وعن ابن عباس - ﵄ - الرَّجَّة: الحركة الشديدة يسمع لها (صوت) (٦) (٧)، وموضع إذا نصب (٨) أي: وقعت في ذلك الوقت (٩).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ١٦٧ \"معاني القرآن\" للفراء ٣/ ١٢١، \"زاد المسير\" لابن الجوزي ٨/ ١٣١.\nوالفرْضُ والفرضَةُ: الحزّ الذي في القَوْس، والحَزُّ القطع من الشيء في غير إبانَة.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٣٢، ٣/ ١٥١.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٧.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٢، \"معالم التنزيل\" للبغوي ٨/ ٧، \"زاد المسير\" لابن الجوزي ٨/ ١٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٦.\n(٤) انظر: \"العين\" للخليل ٦/ ١٦، \"معالم التنزيل\" للبغوي ٨/ ٧، \"لسان العرب\" لابن منظور ٥/ ١٤١.\n(٥) ترَجْرَجَ: الشيءُ إذا جاء وذهب.\nانظر: \"لسان العرب\" لابن منظور ٥/ ١٤١.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٢ ولم ينسبه، \"الجامع لأحكام القرآن\" ١٧/ ١٩٦.\n(٧) ما بين القوسين كلمة اقتضاها السياق وأثبتها من \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٦.\n(٨) انظر: \"إعراب القرآن\" للنحاس ٣/ ٣٢٣، \"الجامع لأحكام القرآن\" ١٧/ ١٩٦.\n(٩) انظر: \"إعراب القرآن\" للنحاس ٣/ ٣٢٣ ونسبه لأبي إسحاق الزجاج.","vol":"25","page":408},{"text":"<span data-type=\"title\" id=toc-5400>٥ </span>- ﴿وَبُسَّتِ الْجِبَالُ بَسًّا (٥)﴾\nأي: حُتَّت حَتًّا (١) وفُتَّتْ فتًّا (٢) فصارت كالدقيق المبسوس، وهو المبلول (٣)، قاله ابن عباس - ﵄ - والبسيسة عند العرب: الدقيق والسويق، يُلَتُّ ويتخذ زادًا (٤)، وذكر عن لِص من غطفان (٥) أنَّه أراد أن يخبز فخاف أن يعجل عن الخبز فقال رجزًا:\nلا تَخْبِزا خَبْزًا وبُسَّا بسّا\nولا تُطِيلا بِمُنَاخ حَبْسا (٦)\n_________\n(١) حُتت: الحَتُّ فرك الشيء وقشره، ومنه الحُتاتُ كالدُّقاقِ.\n\"لسان العرب\" لابن منظور ٣/ ٣٨.\n(٢) فَث الشيء، يَفُتُه فَتَّا: دَقه وكَسَرَه. انظر: \"لسان العرب\" لابن منظور ١٠/ ١٦٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٦٨ عنه ونسبه أيضًا لمجاهد وعكرمة، وذكره الواحدي في \"الوسيط\" ٤/ ٢٣٢، والبغوي في \"معالم التنزيل\" ٨/ ٧ ونسباه لعطاء ومقاتل ومجاهد، وابن الجوزي في \"زاد المسير\" ونسبه لمجاهد ٨/ ١٣٢، وانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٦.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٢١، \"جامع البيان\" للطبري ٢٧/ ١٦٧، \"النكت والعيون\" للماوردي ٥/ ٤٤٧، \"الجامع لأحكام القرآن\" ١٧/ ١٩٦.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٤٧، وقد نسبه المرزباني إلى الهفوان العقيلي أحد بني المنتفق وهو أحد اللصوص. \"معجم الشعراء\" للمرزباني (٤٢١).\n(٦) انظر: الشطر الأول في \"معاني القرآن\" للفراء ٣/ ١٢١، \"جامع البيان\" للطبري ٢٧/ ١٦٧، \"معاني القرآن\" للزجاج ٥/ ١٠٨، \"معجم الشعراء\" للمرزباني (ص ٤٢١) (لا توقدا نارًا) بدل (لا تخبزا خبزًا)، وفي \"غريب الحديث\" للخطابي: تزودوا السويق ولا تصنعا خبزًا؛ لئلا يطول المكث، يأمرهما بالنجاء =","vol":"25","page":409},{"text":"وعن ابن عباس - ﵄ - كسرت (١).\nوقال عطاء: اذهبت اذهابًا (٢)، وقال سعيد بن المسيب والسُّدِّي: كُسِرت كسرًا (٣).\nوقال الكلبي: تسيرت عن وجه الأرض تسيرًا (٤) والبَسُّ (٥) حُتاتُ (٦) الكثيب الأهيل، وقال مجاهد: لُتَّتْ لتًّا (٧).\n_________\n= في السير، وفي الشطر الثاني بمقام بدل بمناخ. وانظر: \"لسان العرب\" لابن منظور ١/ ٤٠٦، قال: وذكر أبو عبيدة أنه لص من غطفان أراد أن يخبز فخاف أن يعجل عن ذلك فأكله عجينًا، \"غريب القرآن\" للسجستاني (ص ١٤٩) قال: فُتَّت حتى صارت كالدقيق والسويق المبسوس، أي: المبلول.\nوانظر: \"المخصص\" لابن سيده ٧/ ١٢٧، والقصة أيضًا مع صدر الرجز عند أبي عبيدة في \"مجاز القرآن\" ٢/ ٢٤٨.\nوانظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٣٥٧، \"زاد المسير\" لابن الجوزي ٨/ ١٣٨.\n(١) لم أجده.\n(٢) لم أجده.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٢٣٢ ونسبه للسدي.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٧.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨.\n(٥) البَسُّ: الشيء إذا فتته، وبُسَّتْ لُتَّتْ وخلطت. انظر: \"لسان العرب\" لابن منظور ١/ ٤٠٦ (بس).\n(٦) حتاتُ كل شيء ما تحات منه كالدُّقَاقِ. انظر: \"لسان العرب\" لابن منظور ٣/ ٣٨ (حت).\n(٧) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٣٢، نسبه لقتادة.\nلُتَّتْ: بَلُّ السويق وبَسُّه بالماء. انظر: \"لسان العرب\" لابن منظور ١٢/ ٢٣٢.","vol":"25","page":410},{"text":"وقال الحسن: قُلِعت من أصلها (١)، فذهبت بعدما كانت صخورًا صمَّاء.\nنظيرها: ﴿فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا﴾ (٢).\nوقال عطية: بُسِطت بسطًا كالرمل والتراب (٣).\nوقال ابن كَيْسَان: جعلت كثيبًا مهيلًا بعد أن كانت شامخة طويلة (٤).\n\n<span data-type=\"title\" id=toc-5401>٦ </span>- ﴿فَكَانَتْ هَبَاءً مُنْبَثًّا (٦)﴾\nقال ابن عباس - ﵄ -: شعاع الشمس حين يدخل من الكوة على وجه الأرض (٥). وقال علي - ﵁ -: رَهْجُ الدواب، يريدُ: ما سطع من سَنَابِكِ (٦) الخيل (٧).\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٢، \"معالم التنزيل\" للبغوي ٨/ ٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٧.\n(٢) طه: ١٠٥.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٧.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٦٩، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٩٧ عنه ونسباه لمجاهد، والماوردي في \"النكت والعيون\" ٥/ ٤٤٧، نسبه لمجاهد، وانظر: \"الوسيط\" للواحدي ٤/ ٢٣٢، \"معالم التنزيل\" للبغوي ٨/ ٨، ولم ينسباه.\n(٦) سَنابِكُ: مفرده السُّنْبُك وهو طرفُ الحافِرِ وجانباه من قُدُم.\nانظر: \"لسان العرب\" لابن منظور (سنب).\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٦٩، وانظر: \"إعراب القرآن\" للنحاس ٣/ ٣٢٣، \"النكت والعيون\" للماوردي ٥/ ٤٤٧، \"زاد المسير\" لابن الجوزي =","vol":"25","page":411},{"text":"وقال عطية: الهباء: ما تطاير من شرر النار (١).\nوقال قتادة: حُطام (٢) الشجر (٣).\nوعن ابن عباس - ﵄ -: الرماد تطير من النار إذا اضطرمت، فإذا وقع لم يكن شيئًا (٤).\nوقراءة العامة بالثاء المعجمة، أي: متفرقًا (٥) من قوله: ﴿وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ﴾ (٦) أي: فرَّق ونشر (٧)، وقرأ مسروق والنَّخَعيّ، وأبو حَيْوة (مُنْبَتًّا) بالتاء، أي: منقطعًا من قولك: بتَّه الله، أي: قطعه، ومنه البتات (٨).\n_________\n= ٨/ ١٣٢، نسبه لابن قتيبة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٧.\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ١٦٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٧.\n(٢) الحُطامُ: ما تَحَطَّمَ وما تَكسَّرَ من اليبس.\nانظر: \"لسان العرب\" لابن منظور (حطم).\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٦٩، وأورده الماوردي في \"النكت والعيون\" ٥/ ٤٤٧.\n(٤) أخرج هذا القول الطبري في \"جامع البيان\" ٢٧/ ١٦٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٢٩، \"إعراب القرآن\" للنحاس ٣/ ٣٢٣، \"النكت والعيون\" للماوردي ٥/ ٤٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٧.\n(٥) أورده الماوردي في \"النكت والعيون\" ٥/ ٤٤٧ ونسبه للسدي.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٧.\n(٦) لقمان: ١٠.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٧.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٧.","vol":"25","page":412},{"text":"<span data-type=\"title\" id=toc-5402>٧ </span>- ﴿وَكُنْتُمْ﴾ في ذلك اليوم.\n﴿زْوَاجًا ثَلَاثَةً﴾ أي: أصنافًا ثلاثة (١)، كل صنف يشاكل ما هو منه، كما يشاكل الزوج الزوجة (٢).\nقال الربيع بن أنس: بيَّن الله تعالى ما بهذِه الأصناف الثلاثة في آخر السورة، فقال: ﴿فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ <span data-type=\"title\" id=toc-5403>(٨</span>٨)﴾ ﴿وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ (٩٠)﴾ ﴿وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ (٩٢)﴾.\nيقال للأصناف التي بعضها لبعض: أزواج، كما يقال للخفين: زوجان (٣)، ثم بيَّن من هم.\n\n٨ - ﴿فَأَصْحَابُ الْمَيْمَنَةِ﴾\nوهم الذين يأخذ بهم ذات اليمين إلى الجنَّة (٤).\nوقال ابن عباس ﵄: هم الذين كانوا عن يمين آدم ﵇ حين أخرجت الذرية من صُلْبه، فقال الله تعالى لهم: هؤلاء في الجنة\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس نسبه لابن عباس ٣/ ٣٢٣.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ١٠٨، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٢٩، \"النكت والعيون\" للماوردي ٥/ ٤٤٧، \"الوسيط\" للواحدي ٤/ ٢٣٢، \"معالم التنزيل\" للبغوي ٨/ ٨، \"زاد المسير\" لابن الجوزي ٨/ ١٣٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٨.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٨.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٠٨، وذكره النحاس في \"إعراب القرآن\" ٣/ ٣٢٣ ونسبه لأبي إسحاق الزجاج.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٤٨ نسبه للسدي.","vol":"25","page":413},{"text":"ولا أبالي (١).\nوقال الضحاك: هم الذين يعطون كتبهم بأيمانهم (٢).\nوقال الحسن والربيع: هم الذين كانوا ميامين، أيْ: مباركين على أنفسهم من اليمين وكانت أعمارهم في طاعة الله وهم التابعون بإحسان (٣) ثم عجب نبيَّه - ﷺ - فقال:\n﴿مَا أَصْحَابُ الْمَيْمَنَةِ﴾ ومجراه مجرى ما يعظم به الشأن كما يقال: زيد ما زيدٌ! يراد زيد شديد، وفي حديث أم زَرْع: مَالِكٌ، ومَا مالك! (٤).\n_________\n= وانظر: \"جامع البيان\" للطبري ٢٧/ ١٧٠، \"إعراب القرآن\" للنحاس ٣/ ٣٢١، \"الوسيط\" للواحدي ٤/ ٢٣٢، \"معالم التنزيل\" للبغوي ٨/ ٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٨.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨، \"زاد المسير\" لابن الجوزي ٨/ ١٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٨ عنه، وعن السُّدي.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٣/ ٣٢٤، \"الوسيط\" للواحدي ٤/ ٢٣٢ ولم ينسباه، وأورده الماوردي في \"النكت والعيون\" ٥/ ٤٤٨ عن محمد بن كعب.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٨، \"زاد المسير\" ٨/ ١٣٢ لابن الجوزي عنه وعن القرظي، \"الجامع لأحكام القرآن\" ١٧/ ١٩٨ عن عطاء ومحمد بن كعب.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨، \"زاد المسير\" لابن الجوزي ٨/ ١٣٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٨ مختصرًا، وأورده الماوردي في \"النكت والعيون\" ونسبه للحسن ٥/ ٤٤٨.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ١٧١، \"معاني القرآن\" للزجاج ٥/ ١٠٨، \"إعراب القرآن\" للنحاس ٣/ ٣٢٤، \"الوسيط\" للواحدي ٤/ ٢٣٢، \"معالم التنزيل\" للبغوي ٨/ ٨ مختصرًا.","vol":"25","page":414},{"text":"ومثله: ﴿الْحَاقَّةُ (١) مَا الْحَاقَّةُ (٢)﴾ (١) وقيل: أصحابُ رفع بالابتداء، والخبر: ﴿مَا أَصْحَابُ الْمَيْمَنَةِ﴾، كأنه قيل: ﴿فَأَصْحَابُ الْمَيْمَنَةِ﴾ ما هم، المعنى: أي شيء هم (٢) وقيل: يجوز أن تكون ما توكيدًا، والمعنى فالذين يؤتون كتابهم بأيْمَانهم هم أصحاب التقدم وعلو المنزلة كما تقول لصاحبك: أجعلني في يمينك لا في شمالك (٣).\n\n<span data-type=\"title\" id=toc-5404>٩ </span>- ﴿وَأَصْحَابُ الْمَشْأَمَةِ﴾\nأي: الشمال، والعرب تسمِّي اليدَ اليسرى: شُؤْمى (٤).\nقال الشاعر:\nالشتمُ والشرُّ في شُومي يَديك لهم ... وفي يمِينك ماءُ المُزنِ والضربِ (٥)\nوفيه الشام واليمن، لأنَّ اليمن على يمين الكعبة، والشام عن يسارها إذا دخل الحِجْر تحت الميزاب (٦) وهم الذين يؤخذ بهم ذات\n_________\n= انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٣٣ نسبة للزجاج إلا عبارة زيد ما زَيد نسبها لابن قتيبة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٨.\n(١) الحاقة: ١، ٢.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ١٧١، \"إعراب القرآن\" للنحاس ٣/ ٣٢٤، \"مشكل إعراب القرآن\" لمكي ٢/ ٧١١، \"الجامع لأحكام القرآن\" ١٧/ ١٩٩.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٩.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ١٧٠، \"معالم التنزيل\" للبغوي ٨/ ٨، \"زاد المسير\" لابن الجوزي ٨/ ١٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٨.\n(٥) لم أجده.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨، \"زاد المسير\" لابن الجوزي ٨/ ١٣٣.","vol":"25","page":415},{"text":"الشمال إلى النار (١).\nوقيل: هم الذين كانوا على شمال آدم ﵇ عند إخراج الذرية.\nوقال الله تعالى: (وهؤلاء إلى النار ولا أُبالي) (٢).\nوقيل: هم الذين يؤتون كتبهم بشمالهم (٣).\nوقال الحسن: هم المشائِم على أنفسهم، من الشؤم، وكانت أعمارهم في المعاصي (٤). ﴿مَا أَصْحَابُ الْمَشْأَمَةِ﴾.\n\n<span data-type=\"title\" id=toc-5405>١٠ </span>- قوله ﷿: ﴿وَالسَّابِقُونَ السَّابِقُونَ (١٠)﴾\nقال محمَّد بن سيرين: هم الذين صلوا للقبلتين (٥).\n_________\n= والميزاب: لغة من المِرْزابُ، وهي ليست بالفصيحة، وأنكره أبو عبيد.\nانظر: \"لسان العرب\" لابن منظور (مزب).\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٤٨، ونسبه للسدي، \"معالم التنزيل\" للبغوي ٨/ ٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٨.\n(٢) أخرجه أحمد في \"المسند\" ٤/ ١٨٦ بنحوه، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٥٠، بنحوه، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٢١ - ٢٢٢ بنحوه، وذكره السيوطي في \"الجامع الصغير\" (ص ٢٤٠) (٣٩٣٢) ورمز له بالحسن، جميعهم من حديث عبد الرحمن بن قتادة السلمي.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٤٨ ونسبه لمحمد بن كعب، \"معالم التنزيل\" للبغوي ٨/ ٨ ونسبه للضحاك، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٨ ونسبه لعطاء ومحمد بن كعب.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٤٨، \"معالم التنزيل\" للبغوي ٨/ ٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٨ عنه وعن الربيع.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧١، وذكره النحاس في \"إعراب القرآن\" ٣/ ٣٢١، والماوردي في \"النكت والعيون\" ٥/ ٤٤٨، وابن الجوزي في \"زاد المسير\" ٨/ ١٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٩.","vol":"25","page":416},{"text":"دليله قوله تعالى: ﴿وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ﴾ (١).\n[٢٩٨٣] أخبرني ابن فنجويه (٢)، قال: حدثنا ابن حمدان (٣)، قال: حدثنا أبي (٤): قال: حدثنا محمَّد بن داود الدينوري (٥)، قال: حدثنا المضاء بن الجارود (٦)، عن عبد الغفور بن الصباح (٧) (٨) عن (أبي على (٩» (١٠)،\n_________\n(١) التوبة: ١٠٠.\n(٢) الحسين بن محمد بن الحسين الدينوري، ثقة صدوقًا كثير الرواية للمناكير.\n(٣) محمد بن أحمد بن حمدان بن علي بن عبد الله بن سنان، إمام، حافظ أثنى عليه الذهبي.\n(٤) أحمد بن حمدان بن علي بن سنان الحيري النيسابوري، سمع محمد بن يحيى الذهلي، وعبد الله بن هاشم الطوسي وغيرهما. حدث عنه: أبو عثمان سعيد بن إسماعيل وأبو العباس بن عقدة وطائفة كان معروفًا بالخير والعبادة من حداثته، ولم يزل يطلب الصحيح على شرط مسلم بن الحجاج حتى صنف الصحيح المستخرج على صحيح مسلم وكان من أوعية العلم. (ت ٣١١ هـ).\n\"طبقات الصوفية\" للسلمي (٣٣٢)، \"تاريخ بغداد\" للخطيب البغدادي ٤/ ١١٥ - ١١٦، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٩٩.\n(٥) محمد بن داود بن سليمان بن جعفر، أبو بكر الزاهد، ثقة، فاضل.\n(٦) قال أبو حاتم: محله الصدق.\n(٧) عبد الغفور بن الصباح، روى عن: أبو علي الحنفي، وهمام عن كعب. وروى عنه: أبو العباس البلخي، والمضاء بن الجارود. لم يذكر بجرح أو تعديل. \"تاريخ بغداد\" للخطيب البغدادي ٧/ ٢٨١.\n(٨) في (م): عبد الغفور أبي الصباح وهو خطأ.\n(٩) أبو علي الحنفي البصري، هو عبيد الله بن عبد المجيد، صدوق لم يثبت أن يحيى ابن معين ضعفه.\n(١٠) في الأصل ابن علي وهو خطأ، والتصويب من (م).","vol":"25","page":417},{"text":"عن (١) كعب (٢) في قول الله ﷿: ﴿وَالسَّابِقُونَ السَّابِقُونَ (١٠) أُولَئِكَ الْمُقَرَّبُونَ (١١)﴾ هم أهل القرآن وهم المتوجون يوم القيامة (٣).\n[٢٩٨٤] وأخبرني الحسين بن محمد بن الحسين بن عبد الله بن فنجويه (٤)، قال: حدثنا موسى بن محمد بن علي (٥)، قال: حدثنا أبو (٦) شعيب بن عبد الله بن الحسن (٧) الحَرَّاني (٨)، قال: أخبرنا يحيى بن عبد الله البابلُتِّي (٩)، قال: حدثنا الأوزاعي (١٠)، قال:\n_________\n(١) في الأصل بن: وهو خطأ والتصويب من (م).\n(٢) كعب بن عبد الله، وقيل ابن فَرُّوخ البَصْريُّ، روى عن: الحسن البصري، ويزيد الرقاشي وغيرهما. روى عنه: أبو علي عبيد اله بن عبد المجيد، ومسلم بن إبراهيم. قال ابن حجر: صدوق يخطئ \"التقريب\" (٥٦٤٢).\n(٣) [٢٩٨٣] الحكم على الإسناد:\nفي إسناده عبد الغفور بن الصباح، لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٥/ ٣٧٧ من طريق عبيد بن سعيد عن رجل من أهل واسط يقال له ابن الصباح به بنحوه، وأورده البغوي في \"معالم التنزيل\" ٨/ ٩، وابن الجوزي \"زاد المسير\" ٨/ ١٣٣.\n(٤) من (م)، وهو ثقة صدوق، كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) سقط من الأصل، والتصويب من (م).\n(٧) في الأصل الحسين والتصويب من (م).\n(٨) ثقة، مأمون، لكنه يخطئ.\n(٩) ضعيف.\n(١٠) ثقة جليل.","vol":"25","page":418},{"text":"سمعت عثمان بن أبي سودة (١)، يقول: السابقون السابقون: أولهم رواحًا إلى المسجد، وأولهم خروجًا في سبيل الله (٢).\n[٢٩٨٥] وأخبرني ابن فنجويه (٣)، قال: حدثنا ابن ماجه (٤)، قال: حدثنا ابن (٥) أيوب (٦)، قال: حدثنا عبد الله بن أبي زياد (٧)، قال: حدثنا سيار بن حاتم (٨)، قال: حدثنا (عبيد الله بن شُميط) (٩) (١٠)، قال: سمعت أبي (١١) يقول: الناس ثلاثة:\n_________\n(١) المقدسي، ثقة.\n(٢) [٢٩٨٤] الحكم على الإسناد:\nإسناده ضعيف، لأن فيه يحيى البابلتي ضعيف، وفي إسناده من لم أجد له ترجمة.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧١ بإسناد آخر عن عثمان بن أبي سودة، وأخرجه أبو نعيم في \"حلية الأولياء\" ٦/ ١٠٩ (٣٤٣) عن عيسى بن يونس قال: حدثنا الأوزاعي به بمثله، وأورده الماوردي في \"النكت والعيون\" ٥/ ٤٤٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٩ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٨/ ١٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٩٩ نسبه لمجاهد.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) أحمد بن الحسن بن ماجه القزويني، لم يذكر بجرح أو تعديل.\n(٥) من (م).\n(٦) الحسن بن أيوب القزويني، صدوق.\n(٧) عبد الله بن الحكم بن أبي زياد القطواني، صدوق.\n(٨) العنزي أبو سلمة البصري، صدوق له أوهام.\n(٩) ابن عجلان الشيباني، ثقة.\n(١٠) في الأصل: عبد الله بن سميط. والتصويب من (م).\n(١١) لا بأس به.","vol":"25","page":419},{"text":"رجل ابتكر الخير في حداثة سنّة، ثم داوم عليه حتى خرج من الدنيا فهذا السابق المقرَّب.\nورجل ابتكر عمره بالذنوب وطول الغفلة ثم تراجع بتوبة حتى ختم له بهذا، فهو من أصحاب اليمين.\nورجل ابتكر (عمره بالذنوب) (١) ثم لم (٢) يزل عليها حتى ختم له بهذا، فهذا من أصحاب الشمال (٣).\nوقال ابن عباس: والسابقون إلى الهجرة هُم السابقون في الآخرة (٤).\nوقال علي - ﵁ -: إلى الصلوات الخمس (٥).\nوقال عكرمة: إلى الإسلام (٦).\n_________\n(١) في (م): الشر في حداثته.\n(٢) ليست في الأصل أثبته من (م).\n(٣) [٢٩٨٥] الحكم على الإسناد:\nإسناده فيه ضعف؛ سيار صدوق له أوهام، وابن ماجه لم يذكر بجرح أو تعديل لكن الحديث ورد من طريق آخر، يرتقي به للحسن لغيره.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٣/ ١٣١ من حديث عبد الله بن عيسى الطفاوي عن عبيد الله بن شميط به بنحوه، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩٩ - ٢٠٠ عنه.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨، \"الجامع لأحكام القرآن\" ١٧/ ١٩٩.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨، \"الجامع لأحكام القرآن\" ١٧/ ١٩٩ نحوه.","vol":"25","page":420},{"text":"وقال الضحاك: إلى الجهاد.\nوقال القُرَظِيّ: إلى كل خير.\nوقال سعيد بن جبير: هم المسارعون إلى التوبة وإلى أعمال البر (١)، قال الله تعالى: ﴿سَابِقُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ﴾ (٢).\nثم أثنى الله عليهم، فقال: ﴿أُولَئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ (٦١)﴾ (٣).\nوقيل: هم كل من سبق إلى شيء من أشياء الصلاح (٤).\nوقال الربيع بن أنس: السابقون إلى إجابة الرسول - ﷺ - في الدنيا هم السابقون إلى الجنة في العقبى (٥).\nوقال ابن كَيْسَان: السابقون إلى كل ما دعى الله تعالى إليه (٦).\n﴿وَالسَّابِقُونَ﴾ الأول رفع بالابتداء، والثاني توكيد له والخبر: ﴿أُولَئِكَ الْمُقَرَّبُونَ (١١)﴾ ويجوز أن يكون الأول رفعًا بالابتداء والثاني الخبر، ويكون المعنى: السابقون إلى طاعة الله هم السابقون إلى رحمة الله، ويكون: ﴿أُولَئِكَ الْمُقَرَّبُونَ (١١)﴾ من صفتهم (٧).\n_________\n(١) انظر أقوال الثلاثة في: \"معالم التنزيل\" للبغوي ٨/ ٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩، \"فتح القدير\" للشوكاني ٥/ ١٤٨.\n(٢) الحديد: ٢١.\n(٣) المؤمنون: ٦١.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩، \"مفاتيح الغيب\" للرازي ٢٩/ ١٤٦٦.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٢، \"جامع البيان\" للطبري ٢٧/ ١٧١، \"معاني =","vol":"25","page":421},{"text":"<span data-type=\"title\" id=toc-5406>١١ </span>- قوله ﷿: ﴿أُولَئِكَ الْمُقَرَّبُونَ (١١)﴾ من الله تعالى\n\n<span data-type=\"title\" id=toc-5407>١٢ </span>- ﴿فِي جَنَّاتِ النَّعِيمِ﴾\n[٢٩٨٦] أخبرني الحسين بن محمد الدينوري (١)، قال: حدثنا على ابن إبراهيم بن موسى الموصلي (٢)، قال: حدثنا محمد بن مخلد العطار (٣)، قال: حدثنا محمد بن إسماعيل (٤)، قال: حدثنا وكيع (٥)، قال: حدثنا شعبة (٦) ومسعر (٧)، عن سعد (٨) بن إبراهيم (٩)، عن عروة ابن الزبير (١٠) قال: كان يقال: تقدموا تقدموا (١١).\n_________\n= القرآن\" للزجاج ٥/ ١٠٩.\nوانظر بنصه: \"إعراب القرآن\" للنحاس ٣/ ٣٢١، \"مشكل إعراب القرآن\" لمكي ٢/ ٧١١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٠.\n(١) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) أبو الحسن السكوني، ثقة.\n(٣) ثقة.\n(٤) ابن البختري الحساني، أبو عبد الله الواسطي، صدوق.\n(٥) ابن الجراح الرؤاسي، الحافظ، ثقة عابد.\n(٦) ابن الحجاج بن الورد، ثقة، حافظ، متقن.\n(٧) مسعر بن كدام بن ظهير، ثقة، ثبت، فاضل.\n(٨) في الأصل سعيد وهو خطأ، والتصويب من (م).\n(٩) ابن عبد الرحمن بن عوف الزهري، أبو إسحاق، ثقة، فاضل، عابد.\n(١٠) ثقة، فقيه، مشهور.\n(١١) [٢٩٨٦] الحكم على الإسناد:\nإسناده حسن، فيه محمد بن إسماعيل البختري صدوق.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١/ ٣٣٣ (٣٨١٥) من طريق محمد بن بشر =","vol":"25","page":422},{"text":"[٢٩٨٧] وأخبرني ابن فنجويه (١)، قال: حدثنا ابن ماجه (٢)، قال: حدثنا ابن أيوب (٣)، قال: حدثنا القطواني (٤)، قال: حدثنا سيار (٥)، قال: حدثنا جعفر (٦)، قال: حدثنا عوف (٧)، قال: حدثنا رجل من أهل الكوفة (٨)، قال: بلغني أنَّه إذا خرج رجل من السابقين المقربين من مسكنه في الجنة كان له ضوء يعرفه من دونه، فيقول: هذا ضوء رجل من السابقين المقربين (٩).\n\n<span data-type=\"title\" id=toc-5408>١٣ </span>- ﴿ثُلَّةٌ﴾ أي: جماعة (١٠).\n_________\n= عن مسعر عن سعد بن إبراهيم به بنحوه، ٢/ ٢٥ (٦٠٣٣) من طريق وكيع عن مسعر وسفيان عن سعد بن إبراهيم به بمثله.\n(١) الحسين بن محمد، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن الحسن بن ماجه القزويني، لم يذكر بجرح أو تعديل.\n(٣) الحسن ابن أيوب، صدوق.\n(٤) عبد الله بن الحكم بن أبي زياد، صدوق.\n(٥) سيار بن حاتم العنزي، صدوق، له أوهام.\n(٦) جعفر بن سليمان، أبو سليمان الضبعي البصري، صدوق زاهد لكنه كان يتشيع.\n(٧) عوف بن أبي جميلة العبدي الهجري، أبو سهل البصري، ثقة رمي بالقدر وبالتشيع.\n(٨) لم أجده.\n(٩) [٢٩٨٧] الحكم على الإسناد:\nفي إسناده ابن ماجه لم يذكر بجرح أو تعديل، وشيخ عوف مجهول.\nالتخريج:\nأورد القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٠٠ نحوه.\n(١٠) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٤٩، \"الوسيط\" للواحدي ٤/ ٢٣٢، \"معالم التنزيل\" للبغوي ٨/ ٩، \"زاد المسير\" لابن الجوزي ٨/ ١٣٤.","vol":"25","page":423},{"text":"﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (٣٩)﴾ أي: الأمم الماضية، وقيل: من سابقي هذِه الأمة (١)، والثلة القطعة والفرقة من المثل، وهو الكسر والقطع (٢).\n\n<span data-type=\"title\" id=toc-5409>١٤ </span>- ﴿وَقَلِيلٌ مِنَ الْآخِرِينَ (١٤)﴾\nمن أمة محمد - ﷺ - (٣)، لأنَّ الذين سبقوا إلى إجابة رسول الله - ﷺ - قليل من كثير ممن سبق إلى النبيين (٤).\nوعن ابن سيرين: كانوا يقولون: كلهم في هذِه الأمة (٥).\nوعن أبي هريرة - ﵁ -: لما نزلت هذِه الآية شَقَّ على الصحابة، فقالوا: يا رسول الله فرقة ممن كان قبلنا في الجنة وقليل منَّا في الجنة (٦)، فنزلت: ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (٣٩) وَثُلَّةٌ مِنَ الْآخِرِينَ (٤٠)﴾ كأنه أراد أنَّها منسوخة، والأشبه أنها محكمة لأنَّها خبر، ولأنَّ ذلك في جماعتين مختلفتين (٧).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٣٤، \"الجامع لأحكام القرآن\" ١٧/ ٢٠٠.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٠٩، \"الجامع لأحكام القرآن\" ١٧/ ٢٠٠.\n(٣) ذكر نحوه القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٠٠ وعزاه لأبي بكر - ﵁ -، ونسبه الماوردي في \"النكت والعيون\" ٥/ ٤٤٩ للحسن.\nوانظر: \"الوسيط\" للواحدي ٤/ ٢٣٣، \"معالم التنزيل\" للبغوي ٨/ ٩.\n(٤) عزاه القرطبي في \"الجامع لأحكام القرآن\" للحسن ١٧/ ٢٠٠، ونسبه البغوي في \"معالم التنزيل\" ٨/ ٩ للزجاج. وانظر: \"زاد المسير\" لابن الجوزي ٨/ ١٣٤.\n(٥) لم أجد هذا القول.\n(٦) أورده السيوطي في \"الدر المنثور\" ٦/ ٢١٨ بنحوه وعزاه لابن مردويه.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٠.","vol":"25","page":424},{"text":"قال الحسن: سابقو من مضى أكثر من سابقينا، فلذلك قال: ﴿وَقَلِيلٌ مِنَ الْآخِرِينَ (١٤)﴾، وقال في أصحاب اليمين وهم سوى السابقين: ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (٣٩) وَثُلَّةٌ مِنَ الْآخِرِينَ (٤٠)﴾ (١).\nولذلك قال النبي - ﷺ -: \"إني لأرجو أن تكون أمتي شطر أهل الجنة\" (٢) ثم تلا: ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (٣٩) وَثُلَّةٌ مِنَ الْآخِرِينَ (٤٠)﴾.\nوقال أبو بكر ﵁: كل الثُّلَّتَيْن من أمة محمد - ﷺ -، فمنهم من هو في أول أمته، ومنهم من هو في آخرها (٣)، وهو مثل قوله ﷿: ﴿فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ﴾ (٤) وقيل: ﴿ثُلَّةٌ مِنَ\n_________\n(١) انظر نصه في \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٠، ونسبه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٥/ ٣٣٣٠ لابن عباس، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢١٧ وعزاه لابن المنذر.\n(٢) أخرجه الإمام البخاري في كتاب تفسير القرآن، باب: ﴿وَتَرَى النَّاسَ سُكَارَى﴾ (٤٧٤١) مرفوعًا بمعناه مطولًا، وأخرجه الإمام مسلم في كتاب الإيمان باب قوله: \"يقول الله لآدم أخرج بعث النار من كل ألف تسعمائة وتسعة وتسعين\" (٣٧٩) بمعناه.\nوأخرجه الإمام أحمد في \"المسند\" ٣/ ٣٣ (١١٢٨٤) بمعناه، والبيهقي في \"شعب الإيمان\" ١/ ٣٢٢ (٣٦١) بمعناه، جميعهم من حديث أبي سعيد الخدري.\nوأخرجه الإمام البخاري في كتاب الرقاق، باب كيف الحشر بمعناه (٦٥٢٨)، وكتاب الأيمان والنذور، باب كيف كانت يمين النبي - ﷺ - بمعناه (٦٦٤٢)، والإمام مسلم في كتاب الإيمان، باب كون هذِه الأمة نصف أهل الجنة بمعناه (٢٢١)، وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٤٤٩ (٧٤٦٩)، بمعناه، جميعهم من حديث عبد الله بن مسعود.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠١.\n(٤) فاطر: ٣٢.","vol":"25","page":425},{"text":"الْأَوَّلِينَ﴾ هم الأنبياء والرسل ﵈، وكانوا مائة ألف وأربعة وعشرين ألفًا من سوى من كان معهم وفي أعصارهم من الصديقين (١)، ﴿وَثُلَّةٌ مِنَ الْآخِرِينَ (٤٠)﴾ هم أبدالُ هذِه الأمة، والصديقون منهم، وهم سبعون ألفًا، كما قال - ﷺ -: \"سبعون ألفًا يدخلون الجنة من أمتي بغير حساب\" (٢)، وأولئك كانوا أكثر، فأمَّا الشهداء والصالحون وسائر\n_________\n(١) أصل هذا القول جزء من حديث طويل عن أبي ذر ولفظه: قال: فقلت: يا رسول الله كم النبيون؟ قال: \"مائة ألف وأربعة وعشرون ألف نبي. . \".\nأخرجه الحاكم في \"المستدرك\" ٢/ ٦٥٢ - ٦٥٣، وأخرجه البيهقي في \"شعب الإيمان\" ١/ ١٤٩، وأخرجه في \"السنن الكبرى\" ٩/ ٤ كلاهما من حديث أبي ذر.\n(٢) أخرجه الإمام البخاري في كتاب الرقاق، باب: ﴿وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ﴾ بمثله (٦٤٧٢)، وباب يدخل الجنة سبعون ألفًا بغير حساب بمعناه (٦٥٤١)، وكتاب الطب، باب من اكتوى أو كوى غيره (٥٧٠٥) بمعناه، وباب من لم يرق (٥٧٥٢) بمعناه، وأخرجه الإمام مسلم في كتاب الإيمان باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب ولا عذاب (٢١٦) بمعناه، وأخرجه الإمام أحمد في \"مسنده\" ١/ ٢٧١، ٣٢١ (٢٤٤٨، ٢٩٥٢) بمعناه، جميعهم من حديث ابن عباس - ﵄ -.\nوأخرجه الإمام مسلم في كتاب الإيمان، باب الدليل على دخول طوائف من المسلمين الجنة بغير حساب، ولا عذاب (٣٦٧) بنحوه، والإمام أحمد في \"المسند\" ٢/ ٣٠٢، ٣٥١، ٤٥٦ (٨٠١٦، ٨٦١٤، ٩٨٨٣) بمعناه، وأخرجه الدارمي في \"سننه\" ٢/ ٣٢٨ بنحوه، جميعهم من حديث أبي هريرة - ﵁ -.\nوأخرجه الإمام مسلم في كتاب الإيمان، باب الدليل على دخول طوائف المسلمين الجنة بغير حساب ولا عذاب (٣٧١ - ٣٧٢) بنحوه، والإمام أحمد في \"المسند\" ٤/ ٤٣٦، ٤٤١، ٤٤٣ (١٩٩١٣، ١٩٩٦٦، ١٩٩٨٤)، بمعناه من حديث عمران بن حصين.\nوأخرجه ابن ماجه في كتاب الزهد باب صفة أمة محمد - ﷺ - (٤٢٨٦) بمعناه، =","vol":"25","page":426},{"text":"المؤمنين فهم من هذِه الأمة أكثر والله أعلم (١).\n\n<span data-type=\"title\" id=toc-5410>١٥ </span>- ﴿عَلَى سُرُرٍ﴾ جمع سرير (٢).\n﴿مَوْضُونَةٍ﴾ قال ابن عباس - ﵄ -: موصولة منسوجة بالذهب (٣).\nوقال عكرمة: مشبكة بالدُّرِّ والياقوت (٤)، وقد أدخل بعضها في بعض كما يوضن حلق الدرع بعضها في بعض مضاعفة (٥).\n_________\n= والإمام أحمد في \"مسنده\" ٥/ ٢٥٠، ٢٦٨ (٢٢١٥٦، ٢٢٣٠٣) بنحوه، من حديث أبي أمامة.\nوالإمام أحمد في \"المسند\" من حديث أبي بكر الصديق - ﵁ - ١/ ٦ (٢٢) بمعناه، ومن حديث سهل بن سعد ٥/ ٣٣٥ (٢٢٨٣٩) بنحوه، ومن حديث أبي أيوب الأنصاري ٥/ ٤١٣ (٢٣٥٠٥) بمعناه.\n(١) لم أجد من ذكر هذا القول فيما وقفت عليه من المراجع، والظاهر أنَّه من كلام الثعلبي والله أعلم.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٠، \"النكت والعيون\" للماوردي ٥/ ٤٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣١.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٢ ونسبه لقتادة ومجاهد، وانظر: \"معاني القرآن\" للفراء ٣/ ١٢٢، \"معاني القرآن\" للزجاج، ٥/ ١١٠ ولم ينسباه، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣، وأورده الما وردي في \"النكت والعيون\" ٥/ ٤٥٠، والبغوي في \"معالم التنزيل\" ٨/ ٩، وابن الجوزي في \"زاد المسير\" ٨/ ١٣٥ برواية مجاهد عنه، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٠١.\n(٤) ذكره الماوردي في \"النكت والعيون\" ٥/ ٤٥٠ ونسبه للضحاك، وانظر: \"زاد المسير\" لابن الجوزي ٨/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠١.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٣.\nوانظر: \"الوسيط\" للواحدي ٤/ ٢٣٣ ولم ينسبه، \"معالم التنزيل\" للبغوي ٨/ ٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠١.","vol":"25","page":427},{"text":"والمَوْضُون في اللغة: ما أدخل بعضه في بعض (١).\nقال الأعشى:\nوَمِنْ نسْجِ دَاوُدْ مَوْضُونَة ... تُسَاقُ مَعَ الحَي عِيْرًا فَعِيْرَا (٢)\nوقال أيضًا:\nوبَيْضَاءَ كَالنهيْ مَوْضُونَةً ... لها قَوْنَسٌ (٣) فَوْقَ جيبِ البَدَنْ (٤) (٥)\nومنه وضين الناقة، وهو البِطَانُ منَ السُيُور إذا نسج بعضه على بعض (مضاعفًا كحلق الدرع) (٦).\n_________\n(١) أي: ثني بعضه على بعض وضاعفه.\nانظر: \"لسان العرب\" لابن منظور (وضن).\n(٢) \"ديوان الأعشى\" (ص ٧٧)، وانظر: \"جامع البيان\" للطبري ٢٧/ ١٧٢، \"معاني القرآن\" للزجاج ٥/ ١١٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠١، ومعنى البيت: الدروع المنسوجة بعضها فوق بعض تنقل إليكم على الجمال عيرًا من ورائها عير.\n(٣) القَوْنَس: أعلى البيضة من الحديد. انظر: \"لسان العرب\" لابن منظور (قنس).\n(٤) البَدَنْ: الدِّرعُ القصيرة على قدر الجسد. انظر: \"لسان العرب\" لابن منظور (بدل).\n(٥) \"ديوان الأعشى\" (ص ٢٠٦)، \"شرح ديوان الأعشى الكبير\" د. حنا الحِتي (ص ٣٦٧).\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠١، ومعنى البيت: درعه بيضاء تترقرق كأنها ماء الغدير، قد نسجت حلقتين حلقتين، واتصل بأخرها غطاء للرأس.\n(٦) من (م).","vol":"25","page":428},{"text":"قال الشاعر:\nوقد شددت لها وضيني ... هذا دينه أبدًا وديني (١)\nوقال الكلبي: طول كل سرير ثلاثمائة ذراع، فإذا أراد العبد أن يجلس عليه تواضع فإذا جلس عليه ارتفع (٢).\nوقال الضحاك: موضونة مصفوفة (٣)، وهي رواية علي بن أبي طلحة عن ابن عباس - ﵄ - يقال: آجُرٌّ (٤) موضون إذ صفَّ بعضها على بعض (٥).\n\n<span data-type=\"title\" id=toc-5411>١٦ </span>- ﴿مُتَّكِئِينَ عَلَيْهَا﴾ أي: على السرر.\n_________\n= انظر: \"معاني القرآن\" للفراء ٣/ ١٢٢، \"جامع البيان\" للطبري ٢٧/ ١٧٢، \"النكت والعيون\" للماوردي ٥/ ٤٥٠، \"زاد المسير\" لابن الجوزي ٨/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٢.\n(١) انظر: \"شرح ديوان المثقب العبدي\" د. حسن حمد (ص ٦٥)، \"خزانة الأدب\" لعبد القادر البغدادي (٢٥٦)، وفيهما: (تقول إذا درأت). بدل: (وقد شددت).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٣.\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠١.\n(٤) الآجُرُ: طبيخ الطين، وهو الذي يبنى به. انظر: \"لسان العرب\" لابن منظور (أجر).\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٢، \"جامع البيان\" للطبري ٢٧/ ١٧٢، \"زاد المسير\" لابن الجوزي ٨/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٢.","vol":"25","page":429},{"text":"﴿مُتَقَابِلِينَ﴾ في الزيارة لا ينظر بعضهم إلى قفا بعض (١).\n\n<span data-type=\"title\" id=toc-5412>١٧ </span>- ﴿يَطُوفُ عَلَيْهِمْ﴾ الخدم (٢) وهم ﴿وِلْدَانٌ مُخَلَّدُونَ﴾ أى غُلمان (٣).\nقال مجاهد: يعني: لا يموتون (٤).\nوقال الحسن والكلبي: لا يهْرَمون ولا يكثرون ولا ينقصون ولا يتغيرون (٥) وليس كخدم الدنيا يتميزون من حال إلى حال.\nوقال ابن كَيْسَان: يعني مخلدين ولدانًا لا يحولون من حالة إلى حالة (٦)، وقيل: على سِنٍّ واحدة (٧).\nوقال عكرمة: منعمون (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ١٧٣، \"معالم التنزيل\" للبغوي ٨/ ٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٢.\n(٢) في (م): للخدمة.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٣، \"معالم التنزيل\" للبغوي ٨/ ١٠، \"زاد المسير\" لابن الجوزي ٨/ ١٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٣، وأورده الماوردي في \"النكت والعيون\" ٥/ ٤٥٠ عن الحسن، وذكره الواحدي في \"الوسيط\" ٤/ ٢٣٣ عن ابن عباس، والقرطبي \"الجامع لأحكام القرآن\" ١٧/ ٢٠٢.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٠ عن الحسن، \"الوسيط\" للواحدي ٤/ ٢٣٣، \"معالم التنزيل\" للبغوي ٨/ ١٠، ولم ينسباه، \"الجامع لأحكام القرآن\" للقرطبي عنهما ١٧/ ٢٠٢.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٠.\n(٧) ذكره النحاس في \"إعراب القرآن\" ٣/ ٣٢٢، ونسبه للفراء.\nوانظر: \"جامع البيان\" للطبري ٢٧/ ١٧٣.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٣.","vol":"25","page":430},{"text":"وقال سعيد بن جبير: مقروطون (١).\nقال المُؤَرج: يقال للقُرْط: الخَلَدة (٢). وقيل: مُسَوَّرون (٣).\nقال الشاعر (٤):\nومُخَلَّدات باللُّجَيْنِ (٥) كأنَّمَا ... أَعْجازُهُنَّ (٦) أقَاوِزُ (٧) الكُثْبَانِ (٨)\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٢، وذكره الماوردي في \"النكت والعيون\" ٥/ ٤٥٠، ونسبه للفراء.\nوانظر: \"جامع البيان\" للطبري ٢٧/ ١٧٤، \"معالم التنزيل\" للبغوي ٨/ ١٠، \"الوسيط\" للواحدي ٨/ ١٣٥، \"زاد المسير\" لابن الجوزي ٤/ ٢٣٣، ولم ينسبوه.\n(٢) في (م): الخلد.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ولم ينسبه ١٧/ ٢٠٢.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٣، \"جامع البيان\" للطبري ولم ينسبه ٢٧/ ١٧٣، وانظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٢، ونسباه للفراء، \"زاد المسير\" لابن الجوزي ٨/ ١٣٦، ونسبه للفراء وابن قتيبة.\n(٤) لم أجد القائل.\n(٥) اللجين: الفضة. انظر: \"لسان العرب\" لابن منظور (لجن).\n(٦) في (م): أوساطهن.\n(٧) أقَاوِز: الكثيب الصغير من الرمل.\nانظر: \"لسان العرب\" لابن منظور (قوز).\n(٨) انظر: \"تفسير غريب القرآن\" لابن قتيبة (٤٤٧)، \"النكت والعيون\" للماوردي ٥/ ٤٥٠، \"زاد المسير\" لابن الجوزي ٨/ ١٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٢، \"لسان العرب\" لابن منظور ١١/ ٣٤٥، والبيت غير منسوب في كل ما سبق.","vol":"25","page":431},{"text":"ويقال لجماعة الحُلِي: الخِلَدَة (١).\nوقال علي بن أبي طالب ﵁ والحسن بن أبي الحسن: هم أولاد أهل الدنيا الذين ماتوا وهم صغار لم يكن لهم حسنات فيثابوا عليها، ولا سيئات فيعاقبوا عليها؛ لأنَّ الجنة لا ولادةَ فيها (٢) وفي الحديث: \"أطفال الكفار خدام أهل الجنة\" (٣).\n\n<span data-type=\"title\" id=toc-5413>١٨ </span>- ﴿بِأَكْوَابٍ﴾ جمع كوب، وهي الآنية التي لا عُرى لها ولا خراطيم (٤).\n﴿وَأَبَارِيقَ﴾ جمع إبريق، وهي التي لها خراطيم وعُرى (٥) سميت\n_________\n(١) انظر: \"لسان العرب\" لابن منظور (خلد).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٠، وانظر: نحوه في \"زاد المسير\" لابن الجوزي ٨/ ١٣٥، وفي \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٣، كلهم ينسبه إلى الحسن فقط.\n(٣) أخرجه أبو داود الطيالسي في \"مسنده\" (ص ٢٨٢) بنحو (٢١١١)، والطبراني في \"المعجم الأوسط\" بنحوه ٦/ ١٧٠ (٥٣٥١)، وأبو يعلى في \"مسنده\" ٣/ ٣٩٤ (٤٠٧٦) بمعناه ٣/ ٣٩٤ (٤٠٧٦)، وأبو نعيم في \"حلية الأولياء\" ٦/ ٣٠٨ بمعناه، جميعهم من حديث أنس، وأورده الهيثمي في \"مجمع الزوائد\" ٧/ ٢١٩، وقال: في إسناده يزيد الرقاشي وهو ضعيف، وقال فيه ابن معين: رجل صدوق، ووثقه ابن عدي، وبقية رجاله رجال الصحيح.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٣، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٤ ونسبه لمجاهد وقتادة، \"معاني القرآن\" للزجاج ٥/ ١١٠، وأورده الماوردي في \"النكت والعيون\" عن الضحاك ٥/ ٤٥١، والواحدي في \"الوسيط\" ٤/ ٢٣٣، والبغوي في \"معالم التنزيل\" ٨/ ١٠، وابن الجوزي في \"زاد المسير\" ١/ ١٣٦.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٣، \"جامع البيان\" للطبري ٢٧/ ١٧٤، \"معاني القرآن\" للزجاج ٥/ ١١٠، \"الوسيط\" للواحدي ٤/ ٢٣٣، \"معالم التنزيل\" للبغوي ٨/ ١٠، \"زاد المسير\" لابن الجوزي ٨/ ١٣٦.","vol":"25","page":432},{"text":"بذلك لبريق لونها (١).\n﴿وَكَأْسٍ مِنْ مَعِينٍ﴾ الكأس: الإناء فيه الخمر والشراب (٢)، والمعين: هي الخمر الجارية من العيون (٣)، وقيل: الظاهرة العيون، فيكون معين مفعولًا من المعاينة. وقيل: هو فعيل من المَعْن، وهو الكثرة (٤).\n\n<span data-type=\"title\" id=toc-5414>١٩ </span>- ﴿لَا يُصَدَّعُونَ عَنْهَا﴾ أي: لا تَنْصَدع رؤوسهم من شُربها (٥).\n﴿وَلَا يُنْزِفُونَ﴾ لا يسكرون (٦)، وقرأ أهل الكوفة: ﴿يُنْزِفُونَ﴾ بكسر\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٣، \"معالم التنزيل\" للبغوي ٨/ ١٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٥ ونسبه لابن عباس والضحاك.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ١١٠، \"إعراب القرآن\" للنحاس ٣/ ٣٢٢ نسبه لابن عباس.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٥، ونسبه لقتادة.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ١١٠، \"النكت والعيون\" للماوردي ٥/ ٤٥١، \"معالم التنزيل\" للبغوي ٨/ ١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٣.\n(٤) انظر القولين في: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٣.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٥ ونسبه لقتادة ومجاهد والضحاك.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ١١٠، \"إعراب القرآن\" للنحاس ٣/ ٣٢٣.\nوأورده الماوردي في \"النكت والعيون\" ونسبه لابن جبير وقتادة ومجاهد والسدي: ٥/ ٤٥١.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ١٠، \"زاد المسير\" لابن الجوزي ٨/ ١٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٣.\n(٦) أورده الماوردي في \"النكت والعيون\" ٥/ ٤٥١ ونسبه لابن زيد وقتادة.\nوانظر: \"إعراب القرآن\" للنحاس ٣/ ٣٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٣.","vol":"25","page":433},{"text":"الزَاي (١)، أي: لا ينفذ شرابهم (٢).\n\n<span data-type=\"title\" id=toc-5415>٢٠ </span>- ﴿وَفَاكِهَةٍ﴾ أي: ثمار ﴿وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ﴾\nيختارون ويشتهون (٣)، وقيل: يأخذون خيره وأفضله (٤).\n\n<span data-type=\"title\" id=toc-5416>٢١ </span>- ﴿وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (٢١)﴾ يتمنون (٥).\n[٢٩٨٨] أخبرنا ابن فنجويه (٦)، قال: حدثنا ابن حبش المقرئ (٧) (٨)، قال: حدثنا زكريا (٩)، قال: حدثنا هناد (١٠)، قال: حدثنا أبو (١١) معاوية (١٢)،\n_________\n(١) انظر: \"التذكرة\" لابن غلبون ٢/ ٥٧٩، \"التبصرة\" لمكي (ص ٦٩٢)، \"الحجة\" لابن زنجلة (ص ٦٩٤)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٧)، \"غيث النفع في القراءات السبع\" للنوري (٣٦٣).\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٣، \"جامع البيان\" للطبري ٢٧/ ١٧٥، \"معاني القرآن\" للزجاج ٥/ ١١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٣.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٣/ ٣٢٣، \"الوسيط\" للواحدي ٤/ ٢٣٣، \"معالم التنزيل\" للبغوي ٨/ ١٠، \"زاد المسير\" لابن الجوزي ٨/ ١٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٠، \"زاد المسير\" لابن الجوزي ٨/ ١٣٧.\n(٥) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٢٠٦.\n(٦) أبو عبد الله الحسين بن محمد بن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٧) من (م).\n(٨) محمد بن حبش بن عمر، لم أجده.\n(٩) في الأصل: زكريا.\nولم أجده.\n(١٠) التميميُّ الدَّارميُّ، أبو السَّريُّ الكُوفِيُّ، ثقة.\n(١١) من (م).\n(١٢) محمَّد بن خَازم التميميُّ، ثقة أحفظ الناس لحديث الأعمش وقد يهم في حديث غيره.","vol":"25","page":434},{"text":"عن (عبيد الله) (١) بن الوليد (٢)، عن عطية العوفي (٣)، عن أبي سعيد الخدري - ﵁ - قال: قال رسول الله - ﷺ -: \"إنَّ في الجنة لطيرًا فيه سبعون ألف ريشة، فيجيء، وبقع على صحْفَة الرجل من أهل الجنة، ثم ينفض (٤)، فيخرج من كل ريشةٍ لون طعام أبيض من الثلج والبَرد، وألين من الزُّبد، وأعذب من الشهد، ليس فيه لون يشبه صاحبه، فيأكل منه ما أراد ثم يذهب فيطير\" (٥).\nوعن أبي الدرداء - ﵁ -: أنَّ النبيَّ - ﷺ - قال: \"إنَّ في الجنة طيرًا مثل أعناق البُخت يصطف على يدي ولي الله، فيقول أحدها: يا ولي الله\n_________\n(١) في الأصل عبد الله والتصويب من (م).\n(٢) الوَصَّافيُّ أبو إسماعيل الكُوفيُّ، ضعيف.\n(٣) عطية بن سعد بن جُنَادة، صدوق يخطئ كثيرًا، كان شيعيًّا مدلسًا.\n(٤) في (م): ينتفض، وكذلك في \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٤.\n(٥) [٢٩٨٨] الحكم على الإسناد:\nإسناده ضعيف؛ فيه عبيد الله الوصافي ضعفوه، وفيه من لم أجده.\nالتخريج:\nأورد القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٠٤ نحوه بغير إسناد عنه مرفوعًا، وذكره المنذري في \"الترغيب والترهيب\" ٤/ ٣٢٣ (٥٧١٢) كتاب صفة الجنة والنار، فصل في شجر الجنة وثمارها عنه بنحوه وعزاه لابن أبي الدنيا، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٢١ عنه بمعناه وعزاه لابن مردويه.\nوانظر: \"المصنف\" لابن أبي شيبة ٨/ ٦٩ (١٣) لأبي بكر بن أبي شيبة ذكره بمعناه مرسلًا عن مغيث بن سمي، وهو تابعي ثقة. انظر: \"تهذيب التهذيب\" لابن حجر ٤/ ١٣٠.","vol":"25","page":435},{"text":"رعيتُ في مُرُوج (١) تحت العرش [وشربتُ من عيون] (٢) التسنيم فكُلْ مني، فلا يزلن يفتخرن بين يَديه حتى يخطر على قلبه أكل أحدها، فتخرَّ بين يديه على ألوان مختلفة فأكل منها ما أراد، فإذا شبع تجمع عظام الطائر، قطار يرعى في الجنة حيث شاء\" فقال عمر ﵁: يا نبي الله إنَّها لناعِمَة، فقال: \"أكلُها أنعمُ منها\" (٣).\n\n<span data-type=\"title\" id=toc-5417>٢٢ </span>- قوله ﷿: ﴿وَحُورٌ عِينٌ (٢٢)﴾\nقرأ أبو جعفر، وشيبة، والأعرج، ويحيى، والأعمش، والمفضل، وحمزة، والكسائي، وخلف: ﴿وَحُورٍ عِينٍ﴾ بكسر الراء والنون (٤) أي: وبحورٍ عينٍ إتباعًا بالآخر الأول، في الإعراب على\n_________\n(١) مُروج: أرض واسعةُ فيها نبت كثير ترعى فيها الدواب.\nانظر: \"لسان العرب\" لابن منظور (مرج).\n(٢) سقط من الأصل، والمثبت من \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٤ لضرورةٍ اقتضاها السياق.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٠٤ وقال: خرَّجه الثعلبي من حديث أبي الدرداء بنحوه.\nوله شواهد:\nأخرجه الترمذي فى \"السنن\" (٢٥٤٢) كتاب صفة الجنة، باب ما جاء فى صفة طير الجنة بمعناه، قال أبو عيسى: هذا حديث حسن غريب، وأخرجه الإمام أحمد في \"مسنده\" ٣/ ٢٢١ (١٣٣٠٦) بمعناه، وأورده الهيثمي في \"مجمع الزوائد\" ١٠/ ٤١٤ بمعناه، وذكره المنذري فى \"الترغيب والترهيب\" ٤/ ٣٣٢ (٥٧٠٨) جميعهم من حديث أنس بن مالك.\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ١٣٨ بمعناه مختصرًا عن مغيث بن سمي.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٢)، \"التذكرة\" لابن غلبون ٢/ ٥٧٩.","vol":"25","page":436},{"text":"اللفظ وإن اختلفا في المعنى، لأنَّ الحور لا يطاف بهن (١).\nقال الشاعر:\nإذا مَا الغَانِيَاتُ بَرَزْنَ يَوْمًا ... وزَجَّجْنَ (٢) الحَوَاجِبَ والعيُونَا (٣)\nوالعين لا تُزجَّجّ وَإنَّمَا تُكَحَّلَ (٤).\nوقال آخر (٥):\n_________\n= \"التبصرة\" لمكي (ص ٦٩٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٤، \"الحجة\" لابن خالويه (ص ٦٩٥)، \"سراج القارئ\" لأبي القاسم العذري (ص ٣٦٣)، \"غيث النفع في القراءات السبع\" للنوري (ص ٣٦٣)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٨).\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٣، \"جامع البيان\" للطبري ٢٧/ ١٧٦، \"معاني القرآن\" للزجاج ٥/ ١١١، \"إعراب القرآن\" للنحاس ٣/ ٣٢٤، \"الوسيط\" للواحدي ٤/ ٤٣٣، \"معالم التنزيل\" للبغوي ١٠/ ٨، \"زاد المسير\" لابن الجوزي ٨/ ١٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٥.\n(٢) الزَّججُ: دِقَّة في الحاجبين وطولُ، وزجَّجتِ المرأة حا جبها، أي: دققته وطوَّلته. انظر: \"لسان العرب\" لابن منظور (زجج).\n(٣) انظر: \"ديوان الراعي النميري\" لراين هرتز (٢٦٩)، \"معاني القرآن\" للفراء ٣/ ١٢٣، \"تأويل مشكل القرآن\" لابن قتيبة (٢١٣)، \"الخصائص\" لابن جني (٤٣١)، \"الحجة\" لابن زنجلة (٦٩٥)، \"لسان العرب\" لابن منظور ٦/ ٢٠.\n(٤) في الأصل: تكحهل. وهو خطأ والتصويب من (م). وانظر: \"معاني القرآن\" للفراء ٣/ ١٢٣، \"جامع البيان\" للطبري ٢٧/ ١٧٧، \"الوسيط\" للواحدي ٤/ ٢٣٤، \"الحجة\" لابن زنجلة (ص ٦٩٥)، \"زاد المسير\" لابن الجوزي ٨/ ١٣٨، \"الجامع لأحكام القرآن\" ١٧/ ٢٠٥، \"لسان العرب\" لابن منظور (زجج).\n(٥) هو عبد الله بن الزبعرى بن قيس بن عدي، آخر شعراء قريش المعدودين.","vol":"25","page":437},{"text":"ورأيت زَوْجَك في الوغى ... مُتَقَلَّدًا لسَيْفًا ورُمْحًا (١)\nومثله كثير، وقرأ النَّخعي، وأشهب العقيلي، وعيسى بن عُمر: (وحُورًا عينًا) بالنصب، وكذلك هو في مصحف أُبي على معنى: ويُزَوَّجُونَ حوُرًا عينًا (٢)، وقراء الباقون بالرفع (٣)، وهو اختيار أبي عبيد، وأبي حاتم، أي: ويطوف عليهم حورٌ عين (٤).\nقال الأخفش: رفع بخبر الصفة، أي: ولهم حُورٌ عينٌ (٥)، وهو\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٣، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢١٤)، \"الخصائص\" لابن جني وذكر فيه ياليت بدل ورأيت، وقد غدا بدل في الوغى (ص ٤٣١).\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ٣٠١، ١٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٥، \"لسان العرب\" لابن منظور ١١/ ٢٧٦ وقد ذكر الشطر الأول مختلفًا: يا ليت زَوْجَك قدْ غَدَا.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١١١، \"إعراب القرآن\" للنحاس ٣/ ٣٢٤، \"زاد المسير\" لابن الجوزي ٨/ ٣٧ قال: أنه قرأ به أبي بن كعب وعائشة، وأبو العالية وعاصم والجحدري، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٥، \"المحتسب\" لابن جني ٢/ ٣٠٩.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٢)، \"زاد المسير\" لابن الجوزي ٨/ ١٣٧، \"التذكرة\" لابن غلبون ٢/ ٥٧٩، \"التبصرة\" لمكي (ص ٦٩٢)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٣٠٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٣٠٤.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١، \"الجامع لأحكام القرآن\" للقرطبي ولم ينسبه ١٧/ ٢٠٥.","vol":"25","page":438},{"text":"الاختيار؛ لأنَّ معنى ﴿يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (١٧)﴾ بهذِه الأشياء ثبت لهم ذلك، فيكون عطفًا على المعنى (١).\nوقيل: هو ابتداء، وخبره ما بعده (٢) وأما الجر فمعناه ما قال الكسائي: أي في جنان وفي فاكهة، وفي لحم طير وفي حور عين.\nقال الكسائي: ومن قال: حورٌ عينٌ بالرفع وعلل بأنَّه لا يطاف بهن يلزمه ذلك في فاكهة ولحم طير، لأنَّ ذلك لا يطاف به وليس يطاف إلاَّ بالخمر وحدها (٣).\nوقال الزجاج: يطوف عليهم، أي: ينعمون به، وكذلك ينعمون بحور عين (٤).\n[٢٩٨٩] أخبرنا الحسين بن محمد بن فنجويه (٥)، قال: حدثنا محمد بن الحسن (٦) بن صقلاب (٧)، قال: حدثنا أبو عبد الله محمَّد\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٣، \"جامع البيان\" للطبري ٢٧/ ١٧٧، \"إعراب القرآن\" للنحاس ٣/ ٣٢٤، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٢٠٤، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٨).\n(٢) انظر: \"التذكرة\" لابن غلبون ٢/ ٥٧٩، \"الحجة\" لابن زنجلة (ص ٦٩٥).\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٤، وقال ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٢١٢ - ٢١٣): ومن ذلك أن تُوقع الفعل على شيئين وهو لأحدهما، وتضمر للآخر فعله، وإنما أراد: ويؤتون بلحم طير.\nوانظر: \"جامع البيان\" للطبري ٢٧/ ١٧٧، \"زاد المسير\" لابن الجوزي ٨/ ١٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٥.\n(٤) انظر: نحوه في: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٥.\n(٥) ثقة صدوق كثير الرواية للمناكير.\n(٦) من (م).\n(٧) لم يذكر بجرح أو تعديل.","vol":"25","page":439},{"text":"ابن بشر بن يوسف بن النصر (١)، قال: حدثنا بكر بن سهل الدمياطي (٢)، قال: حدثنا عمرو بن هاشم (٣)، قال: حدثنا سليمان (٤) بن أبي كريمة (٥)، عن هشام بن حسان (٦)، عن الحسن (٧)، عن أمه (٨)، عن أم سلمة - ﵂ - أنَّها قالت: قلتُ يا رسول الله: أخبرني عن قول الله تعالى: ﴿وَحُورٌ عِينٌ (٢٢)﴾ قال: \"حُورٌ بيضٌ عينٌ ضِخَام العيون كأنَّ أهداب عينيها مَقَادِيم (٩) النسور\" (١٠).\n_________\n(١) لم أجده.\n(٢) قال الذهبي: حمل الناس عنه، وهو مقارب الحال.\n(٣) عمرو بن هاشم البيروتي، صدوق يخطئ.\n(٤) في الأصل: سلمان والتصويب من كتب التراجم.\n(٥) ضعفه أبو حاتم، وقال ابن عدي: عامة أحاديثه مناكير.\n(٦) أبو عبد الله الأزدي، القردوسي، البصري، ثقة وفي روايته عن الحسن وعطاء مقال: قيل: كان يرسل عنهما.\n(٧) الحسن البصري، ثقة، كان يرسل كثيرًا ويدلس.\n(٨) خَيْرَة، مقبولة.\n(٩) مقاديم: هي قَوادِم الطير، أي: ريشه، وهي عشر في كل جناح.\nانظر: \"لسان العرب\" لابن منظور (قدم).\n(١٠) [٢٩٨٩] الحكم على الإسناد:\nضعيف، فيه ابن أبي كريمة، ورواية هشام عن الحسن فيها مقال، وفيه من لم أجد له ترجمة.\nالتخريج:\nهو جزء من حديث طويل أخرجه الطبراني في \"المعجم الكبير\" ٢٣/ ٣٦٧ - ٣٦٨ (٨٧٠) عن بكر بن سهل الدمياطي به بمعناه، وأورده الهيثمي في \"مجمع الزوائد\" ٧/ ١١٩، ١٠/ ٤١٧ عنها بنحوه. وقال: رواه الطبراني بإسنادين رجال =","vol":"25","page":440},{"text":"[٢٩٩٠] وأخبرني ابن فنجويه (١)، قال: حدثنا ابن صقلاب (٢)، قال: حدثنا أبو بكر بن أبي الخصيب (٣)، قال: حدثني محمَّد بن غالب (٤)، قال: حدثنا الحارث بن خليفة (٥)، قال: حدثنا إسماعيل ابن إبراهيم (٦) قال: حدثنا عبد العزيز بن صهيب (٧)، عن أنس - ﵁ - قال: قال رسول الله - ﷺ -: \"خَلَقَ الله الحُورَ العِينَ من الزَّعْفَرَان\" (٨).\n_________\n= أحدهما رجال الصحيح غير علي ابن زيد وهو ثقة سيئ الحفظ، وأورد المنذري في \"الترغيب والترهيب\" عن أم سلمة بمعناه، وعزاه للطبراني في \"المعجم الكبير\" ٤/ ٣٣١ (٥٧٣٨)، وأورده ابن كثير في \"تفسير القرآن العظيم\" ١٣/ ٣٧٣ وعزاه للطبراني.\n(١) ثقة، صدوق كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) في الأصل: الخطيب، والمثبت من (م)، وهو محمد بن أحمد بن المستنير، لم يذكر بجرح أو تعديل.\n(٤) ابن حرب، الضبي البصري، التمام، صدوق.\n(٥) أبو العلاء المؤدِّب، قال الدارقطني: بغدادي صالح.\n(٦) ابن مقسم، أبو بشر الأسدي، مولاهم البصري، ثقة، حافظ.\n(٧) البُنَاني البصري، الأعمى الحافظ، ثقة.\n(٨) [٢٩٩٠] الحكم على الإسناد:\nفي إسناده من لم يذكر بجرح أو تعديل.\nالتخريج:\nأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٠٥ - ٢٠٦، والهيثمي في \"مجمع الزوائد\" ١٠/ ٤١٩.\nوأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٨ مرسلًا بسنده عن مجاهد، وله شاهد أخرجه الطبراني في \"المعجم الكبير\" ٨/ ٢٠٠ (٧٨١٣) عن أبي أمامة =","vol":"25","page":441},{"text":"وقال خالد بن الوليد - ﵁ -: سمعت النبي - ﷺ - يقول: \"إنَّ الرجل من أهل الجنة لَيمسك التفاحة من تفاح الجنة، فتنفلق في يده، فتخرج منها حوراء لو نظرت للشمس لأخجلت الشمس من حسنها من غير أن ينقص من التفاحة شيء\"، فقال له رجل: يا أبا سليمان! إنَّ هذا لعجب، ولا ينقص من التفاحة؟ ! قال: نعم كالسراج الذي يوقد منه سراج آخر، وسُرُج ولا يَنقص منه والله على ما يشاء قدير (١).\nوقيل: إنَّ الله تعالى يخلقهن من النور (٢).\n[٢٩٩١] وأخبرني ابن فنجويه (٣)، قال: حدثنا ابن لونره (٤) (٥)، قال: حدثنا عبيد بن عبد الواحد بن شريك البزار (٦)، قال: حدثنا سليمان (٧) بن عبد الرحمن بن بنت (٨) شرحبيل (٩)، قال: حدثنا\n_________\n= بمثله، وذكره السيوطي في \"الجامع الصغير\" (ص ٢٤٠) (٣٩٣٤)، وعزاه للطبراني عن أبي أمامة ورمز له بالحسن.\n(١) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٠٦.\n(٢) لم أجد هذا القول.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) في (م): بَرَزَه، ولم يترجح لديَّ الصواب لعدم الوقوف على الترجمة.\n(٦) عبيد بن عبد الواحد بن شريك، سمع: سعيد بن أبي مريم، وأبا صالح، ونعيم بن حماد وغيرهم. وعنه: عثمان بن السماك وابن نجيح وأبو بكر الشافعي وآخرون. مات في رجب، سنه خمس وثمانين ومائتين. قال الدارقطني: صدوق. انظر: \"سير أعلام النبلاء\" للذهبي ١٣/ ٣٨٥.\n(٧) في الأصل: سلمان، والتصويب من (م).\n(٨) من (م).\n(٩) صدوق يخطئ.\n.","vol":"25","page":442},{"text":"خالد بن يزيد (١) بن أبي مالك (٢)، عن أبيه (٣)، عن خالد بن معدان (٤)، عن أبي أمامة (٥) - ﵁ - قال: قال رسول الله - ﷺ -: \"ما من عبدٍ يدخل الجنة إلاِّ زوجه الله تعالى اثنتين وسبعين زَوْجةً من الحور العين، ثنتان من الحور العين لنفسه، وسبعين من ميراثه من أهل النار ليس منهنَّ امرأة إلاَّ ولها قُبُل شَهِيٌ وله ذَكرٌ لا يَنْثَنِيْ\" (٦).\n[٢٩٩٢] وأخبرني ابن فنجويه (٧)، قال: أخبرنا أحمد بن محمد بن علي (٨) قال: حدثنا عثمان بن نصر البغدادي (٩)، قال: حدثنا محمد بن\n_________\n(١) زاد في الأصل: عن وهي خطأ، والتصويب من (م).\n(٢) خالد بن يزيد بن عبد الرحمن بن أبي مالك هانئ الهمداني الدمشقي روى عن: خلف بن حوشب والصلت بن مهرام وغيرهما. روى عنه: عبد الله بن المبارك، محمد بن هارون المصيصي، وآخرون. قال ابن حجر: ضعيف مع كونه فقيهًا، وقد اتهمه ابن معين. انظر \"تهذيب الكمال\" للمزي ٨/ ١٩٦، \"تقريب التهذيب\" لابن حجر (١٦٨٨).\n(٣) الهمداني الدمشقي، صدوق ربما وهم.\n(٤) أبو عبد الله الكلاعي، ثقة، عابد يرسل كثيرًا.\n(٥) الباهلي، صحابي مشهور.\n(٦) [٢٩٩١] الحكم على الإسناد:\nإسناده ضعيف فيه خالد بن يزيد ضعيف، وفيه من لم أجده.\nالتخريج:\nأخرجه ابن ماجه في كتاب الزهد، باب صفة الجنة ٢/ ٦٠٥ (٤٣٣٧)، من طريق هشام بن خالد الأزرق عن خالد بن يزيد بن أبي مالك به بنحوه.\n(٧) ثقة صدوق كثير الرواية للمناكير.\n(٨) أبو حذيفة الهمداني: لم يذكر بجرح أو تعديل.\n(٩) لم يذكر بجرح أو تعديل.","vol":"25","page":443},{"text":"مهاجر (١) (أخو) (٢) حنيف، قال: حدثنا جُلَيْس بن محمد الكلابي (٣)، قال: حدثنا سفيان الثوري (٤)، عن منصور (٥) والمغيرة (٦)، عن أبي وائل (٧)، عن عبد الله بن مسعود - ﵁ - أنَّ رسول الله - ﷺ - قال: \"سطع نور في الجنة، فقال الناس: ما هذا النور؟ قيل: هذا ضوء ثغر حوراء ضحكت في وجه زوجها\" (٨).\n_________\n(١) محمد بن مهاجر، أبو عبد الله القاضي، يعرف بأخي حنيف روى عن: ابن عيينه وأبي معا وية وغندر وآخرون.\nروى عنه: ابن أبي الثلج وابن مخلد وغيرهما. قال الدارقطني متروك، وكذبه الأسدي انظر \"تاريخ بغداد\" للخطيب البغدادي ٤/ ٧١.\n(٢) في الأصل، (م): أبو، إلا أنه خطأ، والتصويب من مصادر الترجمة.\n(٣) لم أجده.\n(٤) ثقة، حافظ، فقيه، عابد كان ربما دلس.\n(٥) منصور بن المعتمر، ثقة، ثبت.\n(٦) مغيرة بن مقسم الضبي، مولاهم أبو هاشم الكوفي، الأعمى الفقيه، ثقة، متقن إلا أنه يدلس.\n(٧) شقيق بن سَلمة الأسدي أبو وائل الكوفي، ثقة.\n(٨) [٢٩٩٢] الحكم على الإسناد:\nإسناده شديد الضعف فيه محمَّد بن مهاجر، كذبه الأسدي، وفي الإسناد من لم أجد له ترجمة.\nالتخريج:\nأخرجه الخطيب في \"تاريخ بغداد\" ٨/ ٢٤٧، من طريق حبيب بن نصر بن زياد المهلبي عن محمد بن مهاجر به بنحوه، ١١/ ١٦٣ من طريق إبراهيم عن علقمة عنه بنحوه.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٦/ ٣٧٤ من طريق إبراهيم عن علقمة عنه بنحوه.","vol":"25","page":444},{"text":"وروى أبو الجَوْزاء قال: إذا مشت يسمع تقديس الخلاخيل من ساقيها، وتمجيد الأساور من ساعديها، وإنَّ عقد الياقوت ليضحك من نحرها، وفي رجليها نعلان من ذهب شراكهما من لؤلؤ تصِرَّان بالتسبيح والتهليل، والثناء على رب العالمين، ولو أنَّها أبرزت فص خاتمها لأضاء لأهل السموات والأرض (١).\nوكان يحيى بن معاذ الرازي (٢) يقول: اخْطِبْ زوجةً لا تسلبها منك المنايا، وأَعْرِسْ بها في دار لا تخربها دوران البلايا، وابن لها حَجَلة (٣) لا تحرقها نيران الرزايا (٤).\nقال مجاهد: سميت حورًا لأنَّه يُحار فيها الطرف (٥).\n\n<span data-type=\"title\" id=toc-5418>٢٣ </span>- ﴿كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (٢٣)﴾\nقال: صفاؤهن كصفاء الدر المخزون في الصدف الذي لم تمسسه\n_________\n= وذكره البغوي في \"معالم التنزيل\" ٨/ ١١ بغير إسناد.\nوذكره السيوطي في \"الجامع الصغير\" (٢٨٨) (٤٦٩١) ورمز له بالضعف.\nوانظر: \"كنز العمال\" للمتقي الهندي ١٤/ ٥١٩ (٣٩٤٦٦).\n(١) انظر: \"معالم التنزيل\" ٨/ ١١ مختصرًا.\n(٢) من (م).\n(٣) حَجَلة: وهي بيت العروس يزين بالثياب والأسِرَّة والستور. انظر: \"لسان العرب\" لابن منظور (حجل).\n(٤) لم أجد هذا القول.\n(٥) انظر: \"تفسير مجاهد\" (ص ٦٤٦)، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٨.","vol":"25","page":445},{"text":"يد (١) ولا حر ولا برد ولا مطر، ولا أذى فلم (٢) تتغير فهي أشد ما يكون صفاءً وتلألؤًا (٣).\n\n<span data-type=\"title\" id=toc-5419>٢٤ </span>- ﴿جَزَاءً بِمَا كَانُوا يَعْمَلُونَ﴾\nأي: ثوابًا ونصبه على المفعول له، ويجوز أن يكون على المصدر، لأنَّ معنى ﴿يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ﴾ يُجازَون (٤).\n\n<span data-type=\"title\" id=toc-5420>٢٥ </span>- قوله ﷿: ﴿لَا يَسْمَعُونَ فِيهَا لَغْوًا﴾ أي: ما يُلغى من الكلام (٥).\n﴿وَلَا تَأْثِيمًا﴾ أي؛ ما فيه إثم (٦).\nوقال محمد بن كدب: لا يُؤَثِّم بعضهم بعضًا (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٨ عن أم سلمة - ﵂ -، وأورده النحاس في \"إعراب القرآن\" ٣/ ٣٢٦ عن أم سلمة مرفوعًا.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٢، \"معالم التنزيل\" للبغوي ٨/ ١١، \"زاد المسير\" لابن الجوزي ٨/ ١٣٧، ومختصرًا في \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٥، \"البحر المحيط\" لأبي حيان ٨/ ٢٠٦.\n(٢) تكررت في الأصل.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١١١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٦ مختصرًا.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ١١، \"إعراب القرآن\" للنحاس ٣/ ٣٢٧، في زاد المسير\" لابن الجوزي ٨/ ١٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٣.\n(٥) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٣٠، \"الجامع لأحكام القرآن\" ١٧/ ٢٠٦.\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٢، ونسبه لمجاهد.\nوانظر: \"جامع البيان\" للطبري ٢٧/ ١٧٨، \"الوسيط\" للواحدي ٤/ ٢٣٤، \"زاد المسير\" لابن الجوزي ٨/ ٥٢.\n(٧) انظر: \"الجامع لأحكام القرآن\" ١٧/ ٢٠٦، \"الوسيط\" ٤/ ٢٣٤، ولم ينسبه.","vol":"25","page":446},{"text":"<span data-type=\"title\" id=toc-5421>٢٦ </span>- ﴿إِلَّا قِيلًا﴾ قولًا (١).\n﴿سَلَامًا سَلَامًا﴾ نصب ﴿قِيلًا﴾ بـ (يسمعون) المعنى: لا يسمعون إلاَّ قيلًا، ونصب سلامًا على النعت لقيل. المعنى: لا يسمعون إلاَّ قيلًا يُسلم فيه، ويجوز أن ينصب على المصدر، المعنى لا يسمعون فيها إلاَّ أن يقول بعضهم لبعض سلامًا سلامًا (٢).\nوقيل: المعنى، بل يسمعون سلامًا سلامًا، ثم رجع إلى ذكر منازل أصحاب الميمنة، فقال:\n\n<span data-type=\"title\" id=toc-5422>٢٧ </span>- ﴿وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (٢٧)﴾\nأي: أعجب لهم ولصفاتهم ومنازلهم (٣).\n\n<span data-type=\"title\" id=toc-5423>٢٨ </span>- ﴿فِي سِدْرٍ مَخْضُودٍ (٢٨)﴾\nالمخضود الذي لا شوك فيه (٤)، كأنَّه خُضِدَ شوكُه (٥)، أي: قُطع ونُزع، ومنه الحديث في المدينة: \"لا تُخْضَدُ شَوكُهَا ولا يُعْضَدُ\n_________\n(١) انظر: \"إرشاد العقل السليم\" لأبي السعود ٧/ ١٩٢.\n(٢) انظر: \"معاني القزآن\" للفراء ٣/ ١٢٤، \"جامع البيان\" للطبري ٢٧/ ١٧٩، \"معاني القرآن\" للزجاج ٥/ ١١٢، \"إعراب القرآن\" للنحاس ٤/ ٣٣٠.\n(٣) انظر: \"إعراب القرآن\" للنحاس نسبه لقتادة ٣/ ٣٣١.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٩ عن عكرمة وقتادة.\nوانظر: \"النكت والعيون\" ٥/ ٤٥٣ للماوردي عن عكرمة، \"زاد المسير\" لابن الجوزي ٨/ ١٣٩ ونسبه لعكرمة وقسامة بن زهير، \"معاني القرآن\" للفراء ٣/ ١٢٤، \"الوسيط\" للواحدي ٤/ ٢٣٤، \"معالم التنزيل\" للبغوي ٨/ ١١.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٧٩، والقرطبي \"الجامع لأحكام القرآن\" ونسباه لابن عباس ١٧/ ٢٠٧.","vol":"25","page":447},{"text":"شجرها\" (١).\nوهذا قول ابن عباس - ﵄ - وعكرمة وقسامة بن زهير.\nوقال الحسن: لا تعقر الأيدي (٢).\nوقال قتادة: هي التي لا يرد اليد منها شوك ولا بَعْدُ (٣) (٤)\n_________\n= وانظر: \"معاني القرآن\" للزجاج ٥/ ١١٢، \"إعراب القرآن\" للنحاس ٤/ ٣٣١، \"الوسيط\" للواحدي ٤/ ٢٣٤.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ١١، عن ابن عباس وعكرمة، \"زاد المسير\" لابن الجوزي عن ابن قتيبة ٨/ ١٣٩.\n(١) أخرجه الإمام البخاري في كتاب الجنائز باب الإذخر والحشيش في القبر عن ابن عباس (١٣٤٩)، وأخرجه ابن ماجه في كتاب المناسك باب فضل مكة عن صفية بنت شيبة (٣١٠٩)، وأخرجه النسائي في كتاب مناسك الحج، باب تحريم القتال فيه عن أبي شريح ٥/ ٢٠٣ - ٢٠٤، وأخرجه الإمام أحمد في \"المسند\" ١/ ٢٥٩ (٢٣٥٣) ولفظه بتمامه من حديث ابن عباس أنَّ رسول الله - ﷺ - قال: \"إنَّ الله ﷿ حرَّم مكة فلم تحل لأحد كان قبلي ولا تحل لأحد بعدي، وإنَّما أحلت لي ساعة من نهار لا يُختلى خلاها ولا يعضد شجرها ولا ينفر صيدها، ولا يلتقط لقيطها إلاَّ المعروف\" ١/ ٣٥٩، وأخرجه أيضًا من طرق أخرى عن أبي هريرة وعن أبي سعيد الخدري وأنس بن مالك بمعناه.\nانظر: \"المسند\" للإمام أحمد ٢/ ٢٣٨، ٣/ ٢٣، ٢٣٨. وأخرجه الدارمي في \"سننه\" (٢٦٤٢) عن أبي هريرة - ﵁ -.\nيعضَدُ: والعَضَدُ ما قطع وكُسِر من الشجر.\nانظر: \"لسان العرب\" لابن منظور (عضد).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١.\n(٣) في الأصل: بعدو، والتصويب من (م).\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٠ عنه ﴿وَجَنَى الْجَنَّتَيْنِ دَانٍ﴾ قال: لا يردّ يده بعد ولا شوك.","vol":"25","page":448},{"text":"وقال (١) الضحاك ومجاهد ومقاتل بن حيان: هو المُوقَر (٢) حملًا (٣).\nوقال سعيد بن جبير: ثمرها أعظم من القِلَالِ (٤).\nوقال ابن كِيسان: هو الذي لا أذى فيه وليس شيء من ثمر الجنة في غُلْف (٥) كما يكون في الدنيا من الباقلاء (٦) وغيره بل هو كله مأكول ومشروب ومشموم ومنظور إليه (٧).\nوقال أبو العالية والضحاك: فنظر المسلمون إلى وَجّ -وهو واد بالطائف مخصب- فأعجبهم سدره، فقالوا (٨): ياليت لنا مثل هذِه،\n_________\n(١) ليست في الأصل، والمثبت من (م).\n(٢) المُوقّر: هو الحمل الثقيل.\nانظر: \"لسان العرب\" لابن منظور (وقر).\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٠، والبغوي في \"معالم التنزيل\" ٨/ ١١، ونسباه للضحاك ومجاهد، وانظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٣، ونسبه لمجاهد، وأورده ابن الجوزي في \"زاد المسير\" ٨/ ١٤٠، ونسبه لابن عباس ومجاهد والضحاك، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٧.\n(٤) القلال: هو إناء للعرب كالجرَّة الكبيرة.\nانظر: \"لسان العرب\" لابن منظور (قلل). أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٠، وانظر: \"معالم التنزيل\" للبغوي ٨/ ١١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٧.\n(٥) غُلْف: وهو الغشاء، والغطاء. انظر: \"لسان العرب\" لابن منظور (غلف).\n(٦) في الأصل: البافر والتصويب من (م). والباقلاءُ: الفول. انظر: \"لسان العرب\" لابن منظور (بقل).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١.\n(٨) في الأصل: وقال والتصويب من (م).","vol":"25","page":449},{"text":"فأنزل الله تعالى هذِه الآية (١).\nوقال أمية بن أبي الصَّلت يصف الجنة:\nإنَّ الحدائق في الجنان ظليلةٌ ... فيها الكواعبُ (٢) سِدْرُها مَخْضُودُ (٣)\nوالسدرُ شجر النبق (٤)، يقال: خَضَدتُ الغصن أخضده إذا ثنيته وهو رطب (٥).\n\n<span data-type=\"title\" id=toc-5424>٢٩ </span>- ﴿وَطَلْحٍ مَنْضُودٍ (٢٩)﴾\nالطَّلح شجر الموز، واحدته طلحة، قاله أكثر المفسرين (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١، \"زاد المسير\" لابن الجوزي ٨/ ١٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٧، \"أسباب النزول\" للواحدي (ص ٤٢٢).\n(٢) في الأصل: الكواكب والتصويب من (م).\n(٣) انظر: \"ديوان أمية بن أبي الصلت\" (٣٧٧)، \"المحرر الوجيز\" لابن عطية ١٥/ ٣٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٧، \"الدر المنثور\" للسيوطي ٦/ ٢٢٢، \"الدر المصون\" للسمين الحلبي ١٠/ ٢٠٦.\n(٤) انظر: \"لسان العرب\" لابن منظور (سدر).\n(٥) انظر: \"لسان العرب\" لابن منظور (نضد).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٤ نسبه للكلبي، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨١ عن علي وابن عباس ومجاهد وقتادة، \"معاني القرآن\" للزجاج ٥/ ١١٢.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣٠، عن أبي سعيد وابن عباس وأبي هريرة والحسن وعكرمة وقسامة بن زهير وقتاده، وأبي حرزة مثل ذلك، \"إعراب القرآن\" للنحاس ٤/ ٣٣١، \"النكت والعيون\" للماوردي ٥/ ٤٥٤، =","vol":"25","page":450},{"text":"وقال الحسن: ليس هو موزًا ولكنه شجر له ظل بارد طيب (١).\nقال الفراء وأبو عبيدة: الطلح عند العرب: شجر عظام له شوك (٢).\nوقال بعض الحُداة (٣):\nبَشَّرها دَليلُها وَقالا ... غدًا يزين الطلح والأحْبَالا (٤) (٥)\nفالطلح كل شجر عظيم كثير الشوك (٦).\nوقال السدي: طلح الجنة يشبه طلح الدنيا لكن له ثمر أحلى من\n_________\n= عن ابن عباس وأبي سعيد الخدري، وأبي هريرة، والحسن، وعكرمة، \"معالم التنزيل\" للبغوي ٨/ ١٢، \"زاد المسير\" لابن الجوزي ٨/ ١٤٠، عن علي وابن عباس وأبي هريرة وأبي سعيد الخدري والحسن وعطاء، وعكرمة، ومجاهد وقتادة، \"الجامع لأحكام القرآن\" للقرطبي عن علي وابن عباس ١٧/ ٢٠٨.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٢، \"الجامع لأحكام القرآن\" ١٧/ ٢٠٨.\n(٢) لم أقف عليه في \"معاني القرآن\" للفراء، وذكره الطبري في \"جامع البيان\" ٢٧/ ١٨١ ونسبه لمعمر ابن المثنى.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ١٢، \"زاد المسير\" لابن الجوزي ٨/ ١٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٨ ولم ينسبوه.\n(٣) وهو من الحدْوُ أي سَوْدقُ الإبل والغناء لها.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٨٩، وقد ذكر القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٠٨ أنه الجعدي.\n(٤) في (م): الجبالا.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ١٨١، \"زاد المسير\" لابن الجوزي ٨/ ١٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٨.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٤، \"الجامع لأحكام القرآن\" ١٧/ ٢٠٨.","vol":"25","page":451},{"text":"العسل (١).\n[٢٩٩٣] وأخبرني ابن فنجويه (٢)، قال: حدثنا ابن حيان (٣) (٤)، قال: حدثنا ابن مروان (٥)، قال: حدثنا أبي (٦)، قال: [حدثنا] إبراهيم بن عيسى (٧)، قال: حدثنا علي بن علي (٨)، قال: زعم أبو حمزة الثمالي (٩)، عن الحسن (١٠) مولى الحسن (١١) بن علي أنَّ عليًّا - ﵁ - قرأ (وطلعٍ) بالعين (١٢).\n[٢٩٩٤] وأنباني عقيل بن محمد (١٣)، قال: حدثنا المعافى بن\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٨.\n(٢) الحسين بن محمد بن الحسين بن فنجويه ثقة، صدوق كثير الرواية للمناكير.\n(٣) محمد بن خلف بن حيان، يلقب بوكيع، صدوق إن شاء الله.\n(٤) في (م): ابن رضوان، ولم يترجح لديَّ الصواب؛ لعدم الوقوف على الترجمة.\n(٥) إسحاق بن محمد بن مروان، لا يحتج بحديثه.\n(٦) محمد بن مروان الغزال، شيعي متروك.\n(٧) لم أجده.\n(٨) لم يتبين لي من هو.\n(٩) ثابت بن أبي صفية، ضعيف رافضي.\n(١٠) الحسن بن سعد بن معبد الهاشمي، ثقة.\n(١١) في الأصل الحسين: والتصويب من (م).\n(١٢) [٢٩٩٣] الحكم على الإسناد:\nفيه ابن مروان لا يحتج بحديثه، وأبوه شيعي متروك، وفيه من لم أجده، والثمالي ضعيف.\nالتخريج:\nذكره الماوردي في \"النكت والعيون\" ٥/ ٤٥٤، والقرطبي \"الجامع لأحكام القرآن\" ١٧/ ٢٠٨.\n(١٣) لم أجده.","vol":"25","page":452},{"text":"زكريا (١)، قال: أخبرنا محمَّد بن جرير (٢)، قال: حدثنا سعيد بن يحيى (٣)، قال: حدثنا أبي (٤)، قال: حدثنا مجالد (٥)، عن الحسن (بن سعد) (٦) (٧)، قال: قرأ رجل (٨) عند علي بن أبي (٩) طالب - ﵁ - ﴿وَطَلْحٍ مَنْضُودٍ (٢٩)﴾ فقال على - ﵁ -: وما شأن الطلح؟ إنَّما هو وطلع مَنْضُودٍ، ثم قرأ: ﴿طَلْعُهَا هَضِيمٌ﴾ (١٠).\nفقلت: إنها في المصحف بالحاء أفنحوِّلها؟ فقال: إنَّ القرآن (١١)، لا يُهَاج اليوم ولا يُحَوَّل (١٢).\n_________\n(١) أبو الفرج النهروان، حافظ، ثقة.\n(٢) أبو جعفر الطبري، ثقة، صادق حافظ.\n(٣) ابن سعيد بن أبان الأموي، أبو عثمان البغدادي، ثقة ربما أخطأ.\n(٤) أبو أيوب الكوفي، صدوق يغرب.\n(٥) مجالد بن سعيد بن عمير بن بسطام، ليس بالقوي وقد تغير في آخر عمره.\n(٦) ثقة.\n(٧) في (م): بن سعيد بن قيس بن سعد وهو خطأ.\n(٨) هو شيخ من همدان.\n(٩) ليست في الأصل.\n(١٠) الشعراء: ١٤٨.\n(١١) في الأصل: الفراخ، والتصويب من (م)، وكتب التفسير.\n(١٢) [٢٩٩٤] الحكم على الإسناد:\nإسناده ضعيف؛ فيه مجالد بن بسطام ليس بالقوي وفي إسناده أيضًا رجلٌ مبهم، وفيه من لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨١ من طريق سعيد بن يحيى، قال: حدثني أبي، قال: حدثنا مجاهد عن الحسن بن سعد، عن قيس بن سعد، قال: =","vol":"25","page":453},{"text":"والمنضود: المتراكم (١) الذي قد نضد بالحمل من أوله إلى آخره ليس له سُوْقٌ، بارزة (٢)، بل هو مرصوص.\nوالنَّضْد: هو الرص، والنضيد: المرصوص (٣).\nقال النابغة:\nخَلَّتْ سَبيلَ أَتِيٍّ كان يَحْبسُهُ ... ورفّعَتْهُ إلى السَّجْفَينِ (٤) فالنَّضَدِ\n_________\n= قرأ رجل عند على وذكر نحوه، وأورده البغوي في \"معالم التنزيل\" ٨/ ١٢ عن مجالد به، وعزاه ابن كثير إلى ابن أبي حاتم من حديث الحسن بن سعد عن شيخ من همدان، وذكره في ٤/ ٤٥٠ مختصرًا.\nانظر: نحوه في \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٨ بدون إسناد، وذكر آخر بمعناه من طريق أبي بكر الأنباري، قال: حدثني أبي قال: حدثنا الحسن بن عرفة، حدثنا عيسى بن يونس عن مجالد عن الحسن بن سعد عن قيس بن عباد عن علي - ﵁ - بمعناه.\nقال الطيبي: وهي رواية غير صحيحة، إذ كيف يقرأ أمير المؤمنين تحريفًا في كتاب الله تعالى المتداول بين الناس، أو كيف يظن بأن نقلة القرآن ورواته وكتابه من قبل تعمدوا ذلك أو غفلوا عنه؛ هذا والله تعالى قد تكفل بحفظه، سبحانك هذا بهتان عظيم، انظر: \"روح المعاني\" للآلوسي ٢٧/ ١٤١.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٢، وأورده الماوردي في \"النكت والعيون\" ونسباه لمجاهد ٥/ ٤٥٤، انظر: \"معالم التنزيل\" للبغوي ٨/ ١٢.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٠ نحوه عن ابن قتيبة، \"الوسيط\" للواحدي ٤/ ٢٣٤، \"معالم التنزيل\" ٨/ ١٢، \"الجامع لأحكام القرآن\" ١٧/ ٢٠٩.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٩.\n(٤) في الأصل الشخص: وهو خطأ والتصويب من \"ديوان النابغة\".\nالسجْفَين: ستران بينهما مشقوق فكل شق منهما سجف وهو السِّتر على الباب.","vol":"25","page":454},{"text":"قال مسروق: أشجار الجنة من عروقها إلى أفنانها، نضيدة ثمر كله، كما أُكلت ثمرة عاد مكانها أحسنُ منها (١).\n\n<span data-type=\"title\" id=toc-5425>٣٠ </span>- ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ دائم لا تنسخه الشمس (٢).\nقال الربيع بن أنس: يعني: ظل العرش (٣).\nوقال عمرو بن ميمون: مسيرة سبعين ألف سنة (٤).\nقال أبو عبيدة: تقول العرب للدهر الطويل والعمر الطويل وللشيء الذي لا ينقطع: ممدود (٥).\n_________\n= انظر: \"لسان العرب\" لابن منظور (سجف).\nالنَّضد: ما نُضِّد من متاع البيت، وهو إن جعلت بعضه على بعض.\nانظر: \"لسان العرب\" لابن منظور (نضد).\nوانظر: \"ديوان النابغة الذبياني\" (ص ٦٩)، \"الأغاني\" لأبي الفرج الأصفهاني ١١/ ٣٣، ٣٥، \"الجامع لأحكام القرآن\" ١٧/ ٢٠٩، \"لسان العرب\" لابن منظور ١٤/ ١٧٦، وهذا البيت من قصائد النابغة التي يمدح فيها النعمان بن المنذر.\n(١) انظر: \"معالم التنزيل\" للبغوي مختصرًا ٨/ ١٢، \"زاد المسير\" لابن الجوزي ٨/ ١٤٠، \"الجامع لأحكام القرآن\" للقرطبي ولم ينسبه ١٧/ ٢٠٩.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ١٨٢، \"النكت والعيون\" للماوردي ٥/ ٤٥٤، \"الوسيط\" للواحدي ٤/ ٢٣٤، \"معالم التنزيل\" للبغوي ٨/ ١٢، \"زاد المسير\" لابن الجوزي ٨/ ١٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٩.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٣ بمثله، وفي رواية أخرى عنه: مسيرة خمس مائة ألف سنة ٢٧/ ١٨٢ - ١٨٣، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣١. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٩.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٢ ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٩.","vol":"25","page":455},{"text":"قال لبيد:\nغَلَبَ العَزَاء وكنتُ كيرَ مُغَلَّبٍ ... دَهرٌ طَوِيلٌ دائِمٌ مَمْدُودُ (١)\n[٢٩٩٥] وحدثنا أبو محمد مهدي بن عبد الله (٢) بن القاسم بن الحسن العلوي (٣) إملاءً في شهر ربيع الآخر، سنة تسع وثمانين وثلثمائة، قال: حدثنا أبو بكر جعفر بن محمد بن الحجاج (٤)، قال: حدثنا محمَّد بن يونس الكديمي (٥)، قال: حدثنا أبو عامر العقديُ (٦) (٧)، قال: حدثنا زمعة (٨) بن صالح (٩)، عن سلمة (١٠)،\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ١٨٢ وذكر في الشطر الأول البقاء بدل العزاء، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٠٩.\n(٢) في (م): عبيد الله.\n(٣) لم أجده.\n(٤) أبو بكر جعفر بن محمد بن الحجاج، سمع معاوية بن حرب، ومحمد بن عيسى ومحمد بن عثمان بن أبي شيبه وغيرهم.\nحدث عنه: أبو سعيد البلدي، ومحمد بن معدان وغيرهما. لم يذكر بجرح أو تعديل.\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ١٢/ ٩٧، \"المتفق والمفترق\" للخطيب البغدادي ٢/ ١٥٥، \"تهذيب الكمال\" للمزي ٢٦/ ٤٨٢.\n(٥) ضعيف.\n(٦) عبد الملك بن عمرو القيسي، البصري، ثقة.\n(٧) في الأصل: العقيلي. وهو خطأ، والتصويب من (م).\n(٨) في (م): ربيعة. وهو خطأ.\n(٩) الجندي اليماني، ضعيف.\n(١٠) ابن وهرام اليماني، صدوق.","vol":"25","page":456},{"text":"عن عكرمة (١)، عن ابن عباس - ﵄ - في قوله تعالى: ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾. قال: شجرة في الجنة على ساقٍ يخرج إليها أهل الجنة من أهل الغُرف وغيرهم، فيتحدثون في أصلها، ويتذاكرون ويشتهي بعضهم لهو الدنيا، فيرسل الله ﷿ ريحًا من الجنة، فتتحرك تلك الشجرة (٢) بكل لهو كان في الدنيا (٣).\n[٢٩٩٦] وأخبرني ابن فنجويه (٤)، قال: حدثنا محمد بن حبش بن عمر المقرئ (٥)، قال: حدثنا زكار بن الحسن (٦)، قال: حدثنا هناد بن\n_________\n(١) مولى ابن عباس، ثقة، ثبت.\n(٢) في الأصل: الجنة. والتصويب من كتب التفسير.\n(٣) [٢٩٩٥] الحكم على الإسناد:\nإسناده شديد الضعف؛ لأنَّ فيه محمد بن يونس الكديمي، اتهم بوضع الحديث، وفي إسناده من لم أجد له ترجمة، إلا أن الحديث قد جاء من طريق آخر حسن عند ابن أبي حاتم كما قال ابن كثير.\nالتخريج:\nأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣١ من طريق الحسن بن أبي الربيع عن أبي عامر العقدي به بنحوه، وأورده البغوي في \"معالم التنزيل\" ٨/ ١٢ عن عكرمة به بنحوه، وعزاه ابن كثير في \"تفسير القرآن العظيم\" ١٣/ ٣٦٨ لابن أبي حاتم، وإسناده جيد قوي حسن، وأورده السيوطي في \"تفسيره\" وعزاه لابن مردويه بنحوه ٦/ ٢٢٣.\n(٤) أبو عبد الله الحسين بن محمد بن الحسين بن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) لم أجده.","vol":"25","page":457},{"text":"السري (١)، قال: حدثنا عبدة (٢)، عن محمَّد بن عمرو (٣) (٤)، عن أبي سلمة (٥) عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"إنَّ في الجنة شجرة يسير الراكب في ظلها مائة عام لا يقطعها اقرؤوا إن شئتم قوله ﷿: ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ ولقاب قوس أحدكم في الجنة خير من الدنيا، وما عليها اقرؤوا إن شئتم: ﴿فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ﴾ (٦).\n_________\n(١) أبو السري الكوفي، ثقة.\n(٢) عدة بن سليمان، أبو محمد الكلابي الكوفي، ثقة، ثبت.\n(٣) ابن علقمة بن وقاص الليثي، صدوق له أوهام.\n(٤) في (م) عمر وهو خطأ.\n(٥) عبد الله بن رافع الحضرمي، أبو سلمة المصري: وثقه أبو زرعة.\n(٦) آل عمران: ١٨٥.\n[٢٩٩٦] الحكم على الإسناد:\nفيه محمَّد بن حبش لم أجده، ومحمد بن عمرو صدوق له أوهام، إلا أنه يرتقي للحسن لغيره لوجود متابعات.\nالتخريج:\nأخرجه البخاري في كتاب بدء الخلق باب ما جاء في صفة الجنة وأنها مخلوقة (٣٢٥٢) من طريق عبد الرحمن بن عمرة عن أبي هريرة بنحوه، وفي التفسير في باب قوله: ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ (٤٨٨١) من طريق الأعرج عنه بمثله، وأخرجه مسلم في كتاب الجنة وصفة نعيمها وأهلها باب إنَّ في الجنة شجرة (٢٨٢٦)، من طريق أبي سعيد المقبري عن أبيه عنه بنحوه، وأخرجه الترمذي في كتاب صفة الجنة باب ما جاء في صفة شجر الجنة (٢٥٢٣)، من طريق أبي سعيد المقبري عن أبيه عنه بنحوه، وفي كتاب التفسير باب سورة الواقعة (٣٢٩٢)، من طريق أبي كريب عن عبدة بن سليمان وعبد الرحيم بن سليمان عن محمد بن =","vol":"25","page":458},{"text":"وقال أبو حَزْرَة: الظل الممدود هو الذي لا شمس فيه كظل الغداة قبل طلوع الشمس (١).\n\n<span data-type=\"title\" id=toc-5426>٣١ </span>- ﴿وَمَاءٍ مَسْكُوبٍ (٣١)﴾\nمصبوب يجري دائمًّا في غير أخاديد لا ينقطع (٢).\n_________\n= عمرو عن أبي سلمة عنه بنحوه، وأخرجه ابن ماجه في كتاب الزهد باب صفة الجنة (٤٣٣٥)، من طريق عبد الرحمن بن عثمان، عن محمَّد بن عمرو، عن أبي سلمة عنه بنحوه، وأخرجه الدارمي في \"سننه\" ٢/ ٣٣٨ من طريق يزيد بن هارون عن محمد بن عمرو، عن أبي سلمة عنه بمثله، وأخرجه الإمام أحمد في \"مسنده\" في عدة مواضع ٢/ ٤٠٤ (٩٢٤٣) من طريق أبي يونس عنه بنحوه، ٢/ ٤١٨ (٩٤١٧) من طريق الأعرج عنه بمعناه، ٢/ ٤٣٨ (٩٦٥٠) من طريق يحيى بن سعيد عن محمَّد بن عمرو عن أبي سلمة عنه بمعناه، ٢/ ٤٥٢ (٩٨٣٢) من طريق سعيد المقبري عن أبيه عنه بنحوه، ٢/ ٤٥٥ (٩٨٧٠)، ٢/ ٤٦٢ (٩٩٥٠) من طريق أبي الضحاك عنه، ٢/ ٤٦٩ (١٠٠٦١) من طريق محمَّد بن زياد عنه بمثله.\nوأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٣ من طريق أبي كريب، عن عبدة وعبد الرحمن، عن محمَّد بن عمرو به بمثله، وأخرجه أبو يعلى في \"مسنده\" ٥/ ٢٠٩، من طريق سعيد بن المسيب عنه بمثله، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣١ من طريق يزيد بن هارون عن محمَّد بن عمرو بمثله.\nوأخرجه البغوي في \"معالم التنزيل\" ٨/ ١٢ من طريق معمر عن همام عنه بمثله، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٠٩ بغير إسناد عنه بمثله.\n(١) ذكره الفراء في \"معاني القرآن\" ولم ينسبه ٣/ ١٢٥.\n(٢) أخرجه الطبري في \"جامع البيان\" عن سفيان ٢٧/ ١٨٤.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٤، \"الوسيط\" للواحدي ٤/ ٢٣٤، \"زاد المسير\" لابن الجوزي ٨/ ١٤٠، \"الجامع لأحكام القرآن\" ١٧/ ٢٠٩.","vol":"25","page":459},{"text":"وذكر في الحديث: أنَّ أنهار الجنّة تجري كلها علي وجه الأرض، طينة النهر مسك أذفر (١)، وتراب الجنّة الزعفران، ورضْرَاض (٢)، النهر الدُّرُّ والياقوت، والأنهار كلها تجري في موضع واحد، وهي تتلاطم أمواجها من الخمر والعسل واللبن والماء، كل نهر يُقدس الله ويمجده بلغة لا يفهمها الآخر، ويعبر بعضها بعضًا (٣).\n[٢٩٩٧] أخبرني الحسين بن فنجويه (٤)، قال: حدثنا عبد الله بن يوسف (٥)، قال: حدثنا محمد بن موسى الحلواني (٦)، قال: حدثنا خزيمة بن أحمد الماوردي (٧)، قال: حدثنا إسحاق بن إسماعيل (٨)، قال: حدثنا الحسين بن علي الجعفي (٩)، قال: حدثنا مزاحم بن داود بن عُلية (١٠)، قال: مات أخ لي وكان بارًّا بأمه فرأيته فيما يرى\n_________\n(١) أذفر: أي طيب الريح. انظر: \"لسان العرب\" لابن منظور (ذفر).\n(٢) هو الحَصَى الصِّغار. انظر: \"لسان العرب\" لابن منظور (رضض).\n(٣) أورده المنذري في \"الترغيب والترهيب\" وعزاه لابن أبي الدنيا ٤/ ٣٠٩ (٥٦٦٦) من حديث أبي هريرة موقوفًا بمعناه، وذكره الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٩٧ من حديث ابن عمر بمعناه.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) لم أجده.\n(٨) الطالقاني، ثقة.\n(٩) ثقة عابد.\n(١٠) كتب في هامش الأصل، عند كلمة مزاحم: بن داود بن علية الحارثي الكوفي عن أبيه داود، عنه أبو غريب قال أبو حاتم: لا يحتج به.\nانظر: \"خلاصة تذهيب تهذيب الكمال\" للخزرجي (٣٧٣).","vol":"25","page":460},{"text":"النائم، فقلت له: يا أخي إنَّ أخاك يحب أن يعلم إلى أي شيء صرت، فقال لي: أنا في سدر مخضود، وطلح منضود، وظل ممدود، وماء مسكوب (١).\nوقيل: معناه لا يتعبون فيها يسكب لهم كما يحبون (٢).\n\n<span data-type=\"title\" id=toc-5427>٣٢ </span>- ﴿وَفَاكِهَةٍ كَثِيرَةٍ (٣٢) لَا مَقْطُوعَةٍ﴾ بالأزمان (٣).\n﴿وَلَا مَمْنُوعَةٍ﴾ بالأثمان (٤). وقال القتيبي: لا محظور عليها كما يحظر على بساتين الدنيا (٥).\nوقيل: لا تنقطع الثمرة أبدًا إذا جنيت، بل يخرج مكانها مثلُها (٦).\n_________\n(١) [٢٩٩٧] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته.\nالتخريج:\nلم أجده.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٢.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٠، \"البحر المحيط\" لأبي حيان ٨/ ٢٠٧.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٤، \"معالم التنزيل\" للبغوي ٨/ ١٣، \"زاد المسير\" لابن الجوزي ٨/ ١٤٠.\n(٥) \"غريب القرآن\" لابن قتيبة ٤/ ٢٣٤، وانظر: \"الوسيط\" للواحدي ٤/ ٢٣٤، \"معالم التنزيل\" للبغوي ٨/ ٢٧، وذكره الطبري في \"جامع البيان\" ٢٧/ ١٨٥، والماوردي في \"النكت والعيون\" ٥/ ٤٥٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢١٠ ولم ينسبه.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٣، \"زاد المسير\" لابن الجوزي، ٨/ ١٤٠، ونسباه لابن عباس، \"الوسيط\" للواحدي ٤/ ٢٣٤.","vol":"25","page":461},{"text":"[٢٩٩٨] أخبرني ابن فنجويه (١)، قال: حدثنا [عبيد الله بن محمد] (٢) بن شنبه (٣) قال (٤) محمد بن أحمد بن إبراهيم (٥)، قال: حدثنا محمد بن حسَّان الأزرق (٦) (٧)، قال: حدثنا ريحان (٨) بن سعيد (٩)، قال: حدثنا عباد بن كثير (١٠)، عن أيوب (١١)، عن أبي قلابة (١٢)، عن أبي أسماء الرحبي (١٣)، عن ثوبان (١٤) - ﵁ - قال: قال رسول الله - ﷺ -: \"ما قطعت من ثمرة من ثمار الجنّة إلَّا أبدل الله تعالى مكانها ضعفين\" (١٥).\n_________\n(١) في (م): ابن زنجويه وهو خطأ، وابن فنجوية ثقة صدوق كثير الرواية للمناكير.\n(٢) من (م).\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ساقطة من الأصل.\n(٥) أبو بكر الكرابيسي، لم أجده.\n(٦) في (م): الأزرقي.\n(٧) محمد بن حسان بن فيروز الشيباني الأزْرق، أبو جعفر البغدادي، روى عن: أزهر السمان، وحجاج الأعور وسفيان بن عيينة وغيرهم. روى عنه: ابن ماجة ومحمد بن مخلد وغيرهما، وثقه ابن حجر.\nانظر \"تهذيب الكمال\" للمزي ٢٥/ ٥٢، \"تقريب التهذيب\" لابن حجر (٥٨٠٩).\n(٨) في الأصل: دكار. وهو خطأ.\n(٩) ابن المثنى أبو عصمة البصري، صدوق ربما أخطأ.\n(١٠) الثقفي البصري، متروك.\n(١١) أيوب بن أبي تميمة، كيسان السختياني، ثقة ثبت، حجة.\n(١٢) عبد الله بن زيد بن عمرو البصري، ثقة، فاضل، كثير الإرسال.\n(١٣) عمرو بن مرثد الدِّمشقي، تابعي ثقة.\n(١٤) صحابي مشهور.\n(١٥) [٢٩٩٨] الحكم على الإسناد:\nإسناده شديد الضعف فيه عباد بن كثير متروك، وفي إسناده من لم أجد ترجمته =.","vol":"25","page":462},{"text":"وقيل: لا تمتنع من أحد أراد أن يأخذها (١).\n\n<span data-type=\"title\" id=toc-5429>٣٤ </span>- ﴿وَفُرُشٍ مَرْفُوعَةٍ (٣٤)﴾\n[٢٩٩٩] أخبرنا الشيخ أبو علي بن أبي عمرو الحيري الحرشي (٢)، ﵀ قال: حدثنا أبي (٣)، قال: حدثنا الحسن بن هارون (٤)، قال: حدثنا عمار بن عبد الجبار (٥)، قال: رِشْدِيْن (٦) ح.\n[٣٠٠٠] وأخبرني ابن فنجويه (٧)، قال: حدثنا ابن حبش (٨)، قال: حدثنا أبو عبد الرحمن النسائي (٩)، قال: حدثنا أبو كريب (١٠)، قال:\n_________\n= التخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ٢/ ١٠٢ (١٤٤٩) من طريق عباد بن منصور عن أيوب به بمعناه، وقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٤١٤: رواه الطبراني والبزار، إلا أنَّه قال: عيد في مكانها مثلاها. ورجال الطبراني وأحد إسنادي البزار ثقات، وريحان صدوق ربما أخطأ، وعباد مدلس، وقد عنعن.\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ١٤٠ ونسبه لابن عباس، وانظر: \"معالم التنزيل\" للبغوي ٨/ ١٣.\n(٢) لم أجده\n(٣) أبو عمرو أحمد بن محمد بن أحمد الحيري الحرشي، لم يذكر بجرح أو تعديل.\n(٤) قال أبو حاتم: لا أعرفه.\n(٥) وثقه ابن حبان، وقال الذهبي: قال السليماني: فيه نظر.\n(٦) رشدين بن سعد بن مفلح بن هلال المهري، أبو الحجاج المصري، ضعيف.\n(٧) الحسين بن محمد بن الحسين بن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٨) الحسين بن محمد بن حبش، أبو علي الدينوري المقرئ، ثقة، مأمون.\n(٩) أحمد بن شعيب بن علي، الإمام الحافظ صاحب السنن.\n(١٠) محمد بن العلاء بن غريب الهمداني، أبو غريب الكوفي، ثقة، حافظ.","vol":"25","page":463},{"text":"حدثنا رِشْدِيْن بن سعد (١) عن عمرو بن الحارث (٢)، عن درَّاج (٣) أبي السمح (٤)، عن أبي الهيثم (٥) عن أبي سعيد الخدري، وأبي هريرة - ﵁ - قال: قال رسول الله - ﷺ - في قوله ﷿: \"إنَّ ارتفاعها لكما بين السماء والأرض، وإنَّ ما بين السماء والأرض لمسيرة خمسمائة عام\" (٦).\n_________\n(١) ضعيف.\n(٢) ابن يعقوب بن عبد الله الأنصاري، أبو أمية المصري، ثقة.\n(٣) في (م): الفداج. وهو خطأ.\n(٤) صدوق في حديثه عن أبي الهيثم ضعف.\n(٥) سليمان بن عمرو بن عبدة أبو الهيثم المصري، وثقه ابن حجر.\n(٦) [٢٩٩٩ - ٣٠٠٠] الحكم على الإسناد:\nإسناده ضعيف، فيه دراج ضعيف في أبي الهيثم ورشدين ضعيف أيضًا.\nالتخريج:\nأخرجه الترمذي في كتاب صفة الجنّة، باب ما جاء في صفة ثياب أهل الجنّة (٢٥٤٠) عن أبي غريب به بنحوه، وقال أبو عيسى: هذا حديث غريب لا نعرفه إلا من حديث رشدين بن سعد، والإمام أحمد في \"مسنده\" ٣/ ٧٥ (١١٧١٩) من طريق ابن لهيعة عن دراج عن أبي الهيثم بنحوه، وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٤٢٨ (٧٤١٦)، من طريق عبد الله بن محمد بن مسلم عن حرملة بن يحيى عن ابن وهب عن عمرو بن الحارث به، بنحوه، وأورده المنذري في \"الترغيب والترهيب\" ٤/ ٣٢٦ (٥٧٢١) بمعناه، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٥ عن أبي غريب به بمثله، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٢ من طريق يونس بن عبد الأعلى، عن ابن وهب عن عمرو بن الحارث به بمثله، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ١٣ من طريق أبي سعيد الشريحي، عن أبي إسحاق الثعلبي عن ابن فنجويه، به بمثله، جميعهم من حديث =","vol":"25","page":464},{"text":"وقال أبو أمامة الباهلي - ﵁ -: لو طرح فرش من أعلاها إلى أسفلها لم يستقر إلا بعد سبعين خريفًا (١).\nوقال علي بن أبي طالب - ﵁ -: مرفوعة على الأسرة (٢).\nوقيل: مرفوعة بعضها فوق بعض (٣). وقيل: إنَّما أراد بالفُرُش النساء (٤).\nوالعرب تسمي المرأة فراشًا ولباسًا وإزارًا (٥) على الاستعارة؛ لأنَّ الفرش محل النساء.\n﴿مَرْفُوعَةٍ﴾ رفعت بالجمال والفضل والحال والطاعة على نساء أهل الدنيا (٦).\n_________\n= أبي سعيد الخدري، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١/ ٢١٠ بغير إسناد، وقال: حديث غريب لا نعرفه إلا من حديث رشدين بن سعد.\n(١) أخرجه الطبراني في \"المعجم الكبير\" ٨/ ٢٤٣ بسنده عنه بمعناه، وأورده المنذري في \"الترغيب والترهيب\" ٤/ ٣٢٦ (٥٧٢٢) بغير إسناد عنه بمعناه وعزاه للطبراني، وأورده الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٠ عنه بمعناه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٣، \"الوسيط\" للوا حدي ٤/ ٢٣٥، \"زاد المسير\" لابن الجوزي ٨/ ١٤٠ ولم ينسباه.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٥، \"معالم التنزيل\" للبغوي ٨/ ١٣.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٣٦٩، ونسبه لأبي عبيدة، \"النكت والعيون\" للماوردي ٥/ ٤٥٤، \"معالم التنزيل\" للبغوي ٨/ ١٣، \"زاد المسير\" لابن الجوزي ٨/ ١٤٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٣، \"زاد المسير\" لابن الجوزي ٨/ ١٤٠.\n(٦) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٠، \"الجامع لأحكام القرآن\" ١٧/ ٢١٠.","vol":"25","page":465},{"text":"ودليل هذا التأويل قوله ﷿ في عقبه: ﴿إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً <span data-type=\"title\" id=toc-5430>(٣٥)﴾ </span>الآيات.\nوقيل: عالية، كما يقال: بناء مرتفع أي: عال (١).\n\n٣٥ - قوله ﷿: ﴿إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً (٣٥)﴾\nأي: خلقناهن خلقًا (٢) وأبدعناهنَّ إبداعًا (٣).\n\n<span data-type=\"title\" id=toc-5431>٣٦ </span>- ﴿فَجَعَلْنَاهُنَّ أَبْكَارًا (٣٦)﴾ عذارى (٤).\n\n<span data-type=\"title\" id=toc-5432>٣٧ </span>- ﴿عُرُبًا﴾ عواشق (٥)، متحببات إلى أزواجهن (٦).\nقاله الحسن، ومجاهد، وقتادة، وسعيد بن جبير، وهي رواية الوالبي عن ابن عباس - ﵄ -.\n_________\n(١) انظر: \"تفسير القرآن العظيم\" لابن كثير نحوه ١٣/ ٣٧١.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٥ عن قتادة.\nوانظر: \"الوسيط\" للواحدي ٤/ ٢٣٥، \"معالم التنزيل\" للبغوي ٨/ ١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٠.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٦ عن الضحاك، وعزاه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٢ لأنس، والماوردي في \"النكت والعيون\" ٥/ ٤٥٥، ونسبه ليعقوب بن مجاهد.\nوانظر: \"الوسيط\" للواحدي ٤/ ٢٣٥، \"معالم التنزيل\" للبغوي ٨/ ١٣، \"زاد المسير\" لابن الجوزي ٨/ ١٤٢، ولم ينسبوه.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٢، ونسبه للحسن وقتادة ومقاتل والمبرد ومجاهد، ورواه علي بن أبي طلحة عن ابن عباس.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٨.","vol":"25","page":466},{"text":"وقال عكرمة عنه: مِلِقة (١). وقال عكرمة: غَنِجَة (٢).\nوقال ابن بريدة: الشَّكِلَة بلغة مكة (٣)، والمغنوجة بلغة أهل المدينة (٤).\n[٣٠٠١] وأخبرني أبو عبد الله الحسين بن محمَّد الحافظ (٥)،\n_________\n= وانظر: \"معالم التنزيل\" للبغوي ٨/ ١٥، ونسبه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٢ لابن عباس، \"النكت والعيون\" للماوردي ٥/ ٤٥٥، عن سعيد بن جبير والكلبي، \"زاد المسير\" لابن الجوزي ٨/ ١٤٢، قال: هي رواية العوفي عن ابن عباس، وبه قال سعيد بن جبير وابن قتيبة والزجاج، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١١ عن ابن عباس، ومجاهد، \"معاني القرآن\" للزجاج ٥/ ١١٢، \"الوسيط\" للواحدي ٤/ ٢٣٥، ولم ينسباه.\n(١) ملِقَة: الوُد واللطف الشديد. انظر: \"لسان العرب\" لابن منظور (ملق)، أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٧، وانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣٢، \"معالم التنزيل\" للبغوي ٨/ ١٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١١.\n(٢) غَنِجَة: تكسّرٌ وتدَلُّلُ. انظر: \"لسان العرب\" لابن منظور ١٠/ ١٣١، أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٧، \"معالم التنزيل\" للبغوي ٨/ ١٥، \"زاد المسير\" لابن الجوزي ٨/ ١٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١١.\n(٣) الشَكِلة: وهي المرأة ذات الدَّلال. انظر: \"لسان العرب\" لابن منظور (شكل).\nانظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٥ عن ابن زيد، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١١، ولم ينسبه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٧.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١١، ونسباه لابن زيد.\n(٥) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.","vol":"25","page":467},{"text":"قال: حدثنا أحمد بن إبراهيم بن شَاذَان (١)، قال: حدثنا عبد الله بن ثابت بن أحمد (٢)، قال: حدثنا أبو سعيد الأَشَجُّ (٣)، قال: حدثنا ابن يمان (٤)، عن أسامة بن زيد (٥)، عن أبيه (٦): ﴿عُرُبًا﴾ قال: حسنات الكلام (٧).\nوقيل: العُربة بلغة العِراق (٨).\n[٣٠٠٢] وأخبرنا أبو عبد الله الحافظ (٩)، قال: حدثنا أحمد بن محمَّد بن إسحاق السنّي (١٠)، قال: حدثنا حامد بن شعيب\n_________\n(١) أبو بكر البزَّار، كان ثقة ثبتًا.\n(٢) لم أجده.\n(٣) عبد الله بن سعيد بن حُصَيْن الكِنْديُّ، الكُوفيُّ، ثقة.\n(٤) يحيى بن يمان العجليُّ، أبو زكريا الكوفيُّ، صدوق عابد يخطئ كثيرًا وقد تغير.\n(٥) العدوي، ضعيف من قبل حفظه.\n(٦) زيد بن أسلم العدويُّ أبو أسامة، ثقة عالم وكان يرسل.\n(٧) [٣٠٠١] الحكم على الإسناد:\nإسناده ضعيف؛ لأنَّ فيه أسامة العدوي ضعيف، من قبل حفظه، وفيه من لم أجد ترجمته.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٧، من طريق أبي غريب عن ابن يمان به، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٢، والماوردي في \"النكت والعيون\" ٥/ ٤٥٥.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ١٥، \"زاد المسير\" لابن الجوزي ٨/ ١٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١١، جميعهم عن زيد بن أسلم به.\n(٨) لم أجد هذا القول.\n(٩) الحسين بن محمد بن الحسين بن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(١٠) حافظ، ثقة.","vol":"25","page":468},{"text":"البلخي (١)، قال: أخبرنا: سُريج بن يونس (٢)، قال: حدثنا هُشَيم (٣)، قال: حدثنا المغيرة (٤)، عن عثمان (٥)، عن تميم بن حَذْلَم (٦): هي الحسنة التَّبعُّل (٧).\nوكانت العرب تقول للمرأة إذا كانت حسنة التبعل والمعاشرة للزوج، إنَّها لعَرُبة (٨).\n_________\n(١) البغدادي المؤدِّب، ثقة.\n(٢) ابن إبراهيم، أبو الحارث المروزي البغدادي، ثقة عابد.\n(٣) هُشَيْم بن بشير بن أبي حازم، أبو معاوية السلميُّ، ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٤) المغيرة بن مقسم الضبي، ثقة، متقن، إِلَّا أنَّه يدلس.\n(٥) عثمان بن بشار، لم أجده.\n(٦) الضبي، أبو سلمة الكوفي، ثقة.\n(٧) [٣٠٠٢] الحكم على الإسناد:\nإسناده فيه عثمان بن بشار، لم أجد ترجمته.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٧، من طريق ابن حميد عن جرير عن المغيرة به بمثله.\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٢، وقال: رواه أبو صالح عن ابن عباس، وبه قال أبو عبيدة، وأورده السيوطي في \"الدر المنثور\" ١٤/ ٢٠٤ وعزاه لسعيد بن منصور، وعبد بن حميد عن تميم بن حذلم به.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١١، ولم ينسباه.\n(٨) انظر: \"جامع البيان\" للطبري ٢٧/ ١٨٧، \"النكت والعيون\" للماوردي ٥/ ٤٥٦.","vol":"25","page":469},{"text":"واحدتها: عَروب، وقراءة العامة: ﴿عُرُبًا﴾، بالضم (١)، وهي اختيار أبي عبيد، وأبي حاتم على الأصل، مثل: شَكُور وشُكْر وصَبُور، وصَبْر (٢)، وقرأ المفضل، ويحيى، والأعمش، وأبو بكر، وحمزة، وخلف، وإسماعيل، وأبو جعفر، وعباس، عن أبي عمرو: ﴿عُرُبًا﴾ بإسكان الراء على التخفيف (٣).\n﴿أَتْرَابًا﴾ مستويات في السن (٤).\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٢)، قرأ بها ابن كثير وابن عامر والكسائي، ورواها حفص عن عاصم، وابن جمَّاز والقاضي، عن قالون، وورش وإسحاق عن نافع، وعبد الوارث، واليزيدي، وعباس عن أبي عمرو، \"التذكرة\" لابن غلبون ٢/ ٥٧٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٥، وقال: والضم هو الأصل؛ لأنه جمع عروب، \"التبصرة\" لمكي (ص ٦٩٢)، \"الحجة\" لابن زنجلة (ص ٦٩٦)، \"سراج القارئ\" لابن القاصح (ص ٣٦٣)، \"غيث النفع\" للنوري (ص ٣٦٣).\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ١٨٩، \"الحجة\" لابن زنجلة (ص ٦٩٦) نحوه.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٥، \"جامع البيان\" للطبري ٢٧/ ١٨٩، \"السبعة\" لابن مجاهد (ص ٦٢٢)، \"التذكرة\" لابن غلبون ٢/ ٥٧٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٥، \"التبصرة\" لمكي (ص ٦٩٢)، \"الحجة\" لابن زنجلة (ص ٦٩٦)، \"معالم التنزيل) للبغوي ٨/ ١٤، انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١١، \"إتحاف فضلاء البشر\" للدمياطي (٤٠٨)، \"غيث النفع\" للنوري (ص ٣٦٣).\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٩ عن ابن عباس والضحاك.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٦، \"الوسيط\" للواحدي ٤/ ٢٣٥، \"معالم التنزيل\" للبغوي ٨/ ١٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١١ بمعناه.","vol":"25","page":470},{"text":"[٣٠٠٣] أخبرني ابن فنجويه (١) قال: حدثنا ابن شنبة (٢)، قال: حدثنا الفريابي (٣)، قال: حدثنا ابن أبي شيبة (٤)، قال: حدثنا يزيد ابن هارون (٥) عن حماد، بن سلمة (٦)، عن علي بن زيد (٧)، عن سعيد بن المسيب (٨)، عن أبي هريرة - ﵁ - عن النبي - ﷺ - أنَّه قال: \"يدخل أهلُ الجَنَّةِ الجَنَّةَ جُرْدًا مُرْدًا بِيضًا جُعادًا مُكَحَّلِين، أبناء ثلاثٍ وثلاثين سنة، في عمر عيسى ﵇ الَّذي لبثه في الدنيا، على خلق أبيهم آدم ﵇ طوله ستون ذراعًا في سبع أذرع بيضُ الوجوهِ، خُضْرُ الثياب لا يبصُقُون ولا يمْخُطُون، ولا يبُولُون، ولا يتغوطون، مجَامِرهم الألوَّة (٩)، وأمشاطهم الذهبُ، ورشْحُهمُ المسكُ، يسبحون الله بُكرةً وعشيًا\" (١٠).\n_________\n(١) أبو عبد الله الحسين بن محمَّد بن الحسين، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) جعفر بن محمَّد بن الحسن، أبو بكر الفريابي، مأمون ثقة.\n(٤) عبد الله بن محمد بن أبي شيبة، أبو بكر العبسي الإمام صاحب الكتب الكبار، ثقة، حافظ.\n(٥) السُّلمي، أبو خالد الواسطيُّ، أحد الأعلام المشاهير، ثقة متقن، عابد.\n(٦) ابن دينار البصري، أبو سلمة مولى تميم، ثقة عابد، تغير حفظه بأخرة.\n(٧) ابن عبد الله بن أبي مُليكة التميمي أبو الحسن البصري، ضعيف.\n(٨) فقيه عالم ثقة، ثبت، اتفقوا على أن مرسلاته أصح المراسيل.\n(٩) العود الَّذي يتبخر به.\nانظر: \"لسان العرب\" لابن منظور (ألو).\n(١٠) [٣٠٠٣] الحكم على الإسناد:\nإسناده ضعيف فيه علي بن زيد. =","vol":"25","page":471},{"text":"قال المفسرون: هؤلاء هنَّ مؤمنات نساء الدنيا، ومعنى قوله: ﴿إِنَّا أَنْشَأْنَاهُنَّ﴾ أي: خلقناهن خلقًا بعد الخلق الأول وبهذا جاءت الأخبار (١).\n[٣٠٠٤] وأخبرني أبو عبد الله الحسين بن محمد بن الحسين الثقفي (٢) ﵀ قال: حدثنا محمد بن الحسن بن علي اليقطيني (٣)، قال: أنبأنا أحمد بن عبد الله بن يزيد العقيلي (٤)، قال: حدثنا صفوان بن صالح (٥)، قال: حدثنا الوليد بن مسلم (٦)، قال:\n_________\n= التخريج:\nأخرج بعضه الإمام البخاري في موضعين: كتاب بدء الخلق باب ما جاء في صفة الجنّة وأنَّها مخلوقة (٣٢٤٥)، وكتاب أحاديث الأنبياء، باب خلق آدم وذريته (٣٣٢٦)، وأخرجه الإمام مسلم في كتاب الجنّة وصفة نعيمها وأهلها، وباب في صفات الجنّة وأهلها (٢٨٣٤)، وأخرجه الترمذي في كتاب صفة الجنّة، باب ما جاء في صفة أهل الجنّة (٢٥٣٧)، كلهم من طريق همام بن منبه بمعناه، وأخرجه ابن ماجة في كتاب الزهد باب صفة الجنّة من طريق أبي زرعة (٤٣٣٣) بمعناه، وأخرجه الإمام أحمد في \"مسنده\" من طريق أبي صالح ٢/ ٢٣١ (٧١٦٥)، ٢/ ٢٥٣ (٧٤٣٥) بمعناه، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ١٥ من طريق أبي سعيد الشريحي عن أبي إسحاق الثعلبي عن ابن فنجويه به بنحوه، وأورده المنذري في \"الترغيب والترهيب\" ٤/ ٢٩٨ بمعناه، جميعهم من حديث أبي هريرة.\n(١) انظر: \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٣٧٢.\n(٢) هو ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو جعفر البزار، ثقة.\n(٤) أبو عبد الله الجوبري، مستور.\n(٥) ابن صفوان الثقفي، أبو عبد الملك الدمشقي، ثقة، وكان يدلس تدليس التسوية.\n(٦) القرشي، أبو العباس الدمشقي، ثقة لكنه كثير التدليس والتسوية.","vol":"25","page":472},{"text":"حدثنا عبد العزيز بن الحصين (١)، عن ابن (٢) أبي نجيح (٣)، عن مجاهد (٤) قال: دخل رسول الله - ﷺ - على عائشة - ﵄ - وعندها عجوز من بني عامر، فقال: \"من هذِه العجوز عندكِ يا عائشة\"، قالت: إحدى خالاتي يا رسول الله، فقال - ﷺ -: \"إنَّ الجنَّة لا يدخلها العجُز\"، فبلغ ذلك من العجوز كل مبلغ، فلما رجع رسول الله - ﷺ - ذكرت له عائشة - ﵄ - ما لقيته العجوز، فقال - ﷺ -: \"إنَّها إذا دخلت الجنّة أنشئت خلقًا آخر\" (٥).\n[٣٠٠٥] وأخبرني الحسين بن محمد (٦)، قال: حدثنا أبو زرعة أحمد بن علي بن الحسين بن علي الرازي (٧)، قال: حدثنا أبو علي\n_________\n(١) ابن الترجمان أبو سهل المروزي، ضعيف.\n(٢) ساقطة من الأصل، والتصويب من (م).\n(٣) عبد الله بن أبي نجيح ياسر الثقفي، أبو يسار المكي، ثقة رمي بالقدر وربما دلس.\n(٤) مجاهد ابن جبر المكي، ثقة إمام.\n(٥) [٣٠٠٤] الحكم على الإسناد:\nإسناده ضعيف؛ لإرساله، وضعف ابن حصين.\nالتخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ٥/ ٣٥٧ (٥٥٤٥) من طريق قتادة عن سعيد بن المسيب.\nوانظر: \"مجمع الزوائد\" للهيثمي ١٠/ ٤١٩، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٢٤، وقال: أخرجه البيهقي في \"شعب الإيمان\" ٦/ ١٥٨، ولم أجده. جميعهم من حديث عائشة بنحوه.\n(٦) ابن فنجويه، ثقة، صدوق، كثر الرواية للمناكير.\n(٧) حافظ متقن، ثقة.","vol":"25","page":473},{"text":"الحسين بن إسماعيل الفارسي (١)، نزل بخارى، قال: حدثنا عيسى بن عمر بن ميمون البخاري (٢)، قال: حدثنا المسيب بن إسحاق (٣) قال: حدثنا عيسى بن ميمون (٤) عن جاره: إسماعيل بن أبي زياد (٥)، عن الحسن (٦)، عن أم سلمة (٧) زوج النبي - ﷺ -، و- ﵄ - أنَّها قالت: سألت النبي - ﷺ - عن قوله تعالى: ﴿إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً (٣٥) فَجَعَلْنَاهُنَّ أَبْكَارًا (٣٦) عُرُبًا أَتْرَابًا (٣٧)﴾ فقال: \"يا أم سلمة هنَّ اللواتي قبضن في دار الدنيا عجائز شمطًا (٨) عمشًا (٩) رمصًا (١٠) جعلهن الله بعد الكبر أترابًا على ميلاد واحد في الاستواء\" (١١).\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) المسيب بن إسحاق البخاري حدث عن حازم بن أبي حازم البجلي، وأبو خزيمة السدوسي وغيرهما. روى عنه: أبو أحمد بن رفيد، وأبو الحسن الطويل وغيرهما. لم يذكر بجرح أو تعديل. \"إكمال الإكمال\" ٢/ ٢٧٨، ٢٨٤، ٤/ ٥١١.\n(٤) الجرشي المكي أبو موسى المعروف بـ (ابن داية)، ثقة.\n(٥) السكوني، قاضي الموصل، متروك.\n(٦) الحسن بن أبي الحسن البصري، ثقة فقيه، كان يرسك كثيرًا ويدلس.\n(٧) أم المؤمنين.\n(٨) الشمَطُ: الشيبُ. انظر: \"لسان العرب\" لابن منظور (شمط).\n(٩) ضعف رؤية العين مع سيلان دمعها في أكثر أوقاتها.\nانظر: \"لسان العرب\" لابن منظور (عمش).\n(١٠) الرَّمص في العين كالغمص، وهو قَذى تلفظ به العين ويجتمع في المُوق، فإن سأل فهو غمص وإن جمد فهو رَمَصٌ. انظر \"لسان العرب\" لابن منظور (رمص).\n(١١) [٣٠٠٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه إسماعيل بن أبي زياد، متروك، وفيه من لم أجده. =","vol":"25","page":474},{"text":"[٣٠٠٦] وأخبرني الحسين بن محمَّد (١)، قال: حدثنا موسى بن محمَّد (٢)، قال: حدثنا الحسن بن علويه (٣)، قال: حدثنا إسماعيل ابن عيسى (٤)، قال: حدثنا المسيب بن شريك (٥): ﴿إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً (٣٥) فَجَعَلْنَاهُنَّ أَبْكَارًا (٣٦)﴾ قال: هنَّ عجائز الدنيا أنشأهن الله ﷿ خلقًا جديدًا كلما أتاهن أزواجهن، وجدوهن أبكارًا، فلما سمعت عائشة - ﵄ - أنَّ النبي - ﷺ - (قال ذلك) (٦) قالت: واوجعاه. فقال النبي - ﷺ -: \"ليس هناك وجع\" (٧).\n_________\n= التخريج:\nالحديث قطعة من حديث طويل، أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٨ من طريق هشام بن حسان عن الحسن، عن أمه، عن أم سلمة بنحوه، وأخرجه الطبراني في \"المعجم الكبير\" ٢٣/ ٣٦٧ (٨٧٠) من طريق هشام بن حسان، عن الحسن، عن أمه، عن أم سلمة بنحوه.\nوأورده ابن كثير في \"تفسير القرآن العظيم\" ١٣/ ٣٧٢، وانظر: \"الترغيب والترهيب\" للمنذري ٤/ ٣٣١ (٥٧٣٨) بنحوه، جميعهم من حديث أم سلمة.\n(١) ابن فنجويه ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) ثقة.\n(٤) العطار، ضعفه الأزدي وصححه غيره.\n(٥) أبو سعيد التميمي الشقري الكوفي، متروك.\n(٦) سقط من الأصل.\n(٧) [٣٠٠٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا فيه المسيب، متروك الحديث، وفيه من لم أجده.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١١.","vol":"25","page":475},{"text":"وقيل: هنَّ الحور العين (١).\n[٣٠٠٧] وأخبرني أبو عبد الله محمَّد بن فنجويه (٢)، قال: حدثنا عمر بن الخطاب (٣)، قال: حدثنا محمد بن عبد العزيز بن عبد الملك العثماني (٤)، قال: حدثنا العباس بن الوليد (٥)، قال: حدثنا عبد الله بن هارون (٦)، عن هشام (٧)، عن عروة (٨)، عن أبيه (٩)، عن عائشة - ﵄ - أنَّ النبي - ﷺ - قال: \"خلق الله الحور العين من تسبيح الملائكة -فليس فيهن أبكارٌ - عربًا عواشق لأزوجهنَّ أترابًا متناددات\" (١٠).\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٣٧٠.\n(٢) ثقة، صدوق كثير الرواية للمناكير.\n(٣) السجزي، لم أجده.\n(٤) محمد بن عبد العزيز بن عبد الملك العثماني، حدث عن عبد الرحمن بن سهل العقيلي، روى عنه الحسن بن سليمان بن حمزة. لم يذكر بجرح أو تعديل.\n\"تاريخ دمشق\" لابن عساكر ٥٤/ ١٢٥.\n(٥) لم يتبين لي من هو.\n(٦) عبد الله بن هارون الرشيد، كانت محاسنه كثيرة في الجمله وكان متشيعًا.\n(٧) هشام بن حسان، ثقة.\n(٨) عروة بن الزبير، ثقة، فقيه، مشهور.\n(٩) الزبير بن العوام، صحابي مشهور.\n(١٠) [٣٠٠٧] الحكم على الإسناد:\nفي إسناده من لم أجده.\nالتخريج:\nذكره السيوطي في \"الجامع الصغير\" ١/ ٢٣٤ (٣٨٥٥)، وعزاه لابن مردويه عن عائشة بنحوه.","vol":"25","page":476},{"text":"[٣٠٠٨] وأخبرني الحسين بن محمد (١)، قال: حدثنا محمد بن علي بن الحسين الصوفي (٢)، قال: حدثنا أبو مسلم الكجي (٣)، قال: حدثنا حجاج (٤)، حدثنا مبارك (٥)، قال: حدثنا الحسن بن أبي الحسن (٦) أنَّ امرأة عجوزًا كبيرًا أتت النبي - ﷺ - فقالت: يا رسول الله إني أسألك أن تدعو الله لي أن يُدخلني الجنّة، فقال: \"يا أم فلان إنَّ الجنَّة لا يدخلها العجائز\" فَولت باكية، فقال النبي - ﷺ -: \"أخبروها أنَّها ليست يومئذ بعجوز إنَّ الله قال: ﴿إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً (٣٥) فَجَعَلْنَاهُنَّ أَبْكَارًا (٣٦) عُرُبًا أَتْرَابًا (٣٧)﴾ \" (٧).\n_________\n(١) ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٢) الحسني الهمذاني قال الأدريسي: كان يجازف في الرواية في آخر أيامه.\n(٣) إبراهيم بن عبد الله بن مسلم بن ماعز، حافظ، ثقة.\n(٤) حجاج بن منهال، أبو محمد البصري الأنماطي، ثقة فاضل.\n(٥) مبارك بن فضالة بن أبي أمية، أبو فضالة القرشي، صدوق، يدلس ويسوي.\n(٦) الحسن بن أبي الحسن، يسار البصري، ثقة، فقيه كان يرسل كثيرًا ويدلس.\n(٧) [٣٠٠٨] الحكم على الإسناد:\nإسناده حسن، فيه محمد بن علي كان يجازف في الرواية في آخر أيامه، والمبارك ابن فضالة، صدوق يدلس صرَّح بالسماع.\nالتخريج:\nأخرجه الترمذي في \"الشمائل\" (ص ٢٤١)، والبغوي في \"معالم التنزيل\" ٨/ ١٤، كلاهما من طريق مصعب بن المقدام عن المبارك بن فضالة به بنحوه. وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٢٤، وعزاه لعبد بن حميد وابن المنذر والبيهقي في البعث.","vol":"25","page":477},{"text":"[٣٠٠٩] وبإسناد المسيب بن شريك (١)، قال: حدثنا عبد الرحمن الإفريقي (٢)، عن عبد الله بن مسعود قال: إذا دخل الجنّة نساء أهل الدنيا فضلن على الحور العين، بصلاتهنَّ في الدنيا\" (٣).\n[٣٠١٠] وأخبرني أبو محمَّد عبد الله بن محمد بن الطيب (٤) ﵀ قال: حدثنا أبو سعيد عمرو بن محمد بن منصور (٥)، قال: حدثنا أبو بكر محمد بن سليمان بن الحارث الواسطي (٦)، قال: حدثنا خلاد ابن يحيى بن صفوان السلمي (٧)، قال: حدثنا سفيان الثوري (٨)، عن يزيد بن أبان (٩) عن أنس بن مالك - ﵁ - عن\n_________\n(١) أبو سعيد التميمي، الشقري، متروك.\n(٢) عبد الرحمن بن زياد بن أنعم أبو خالد الإفريقي، ضعيف في حفظه، وكان رجلًا صالحًا.\n(٣) [٣٠٠٩] الحكم على الإسناد:\nإسناده ضعيف جدًّا فيه المسيب بن شريك، متروك.\nالتخريج:\nللحديث شواهد وهو قطعة من حديث طويل أخرجه الطبراني في \"المعجم الكبير\" ٢٣/ ٣٦٧ (٨٧٠) بإسناده.\nوأورده ابن كثير في \"تفسير القرآن العظيم\" ١٣/ ٣٧٣، وانظر: \"معالم التنزيل\" للبغوي ٨/ ١٤، \"الترغيب والترهيب\" للمنذري ٤/ ٣٣١ (٥٧٣٨)، وعزاه للطبراني في \"المعجم الكبير\"، جميعهم من حديث أم سلمة.\n(٤) لم أجده.\n(٥) العدل، ثقة\n(٦) المعروف بالباغندي، لا بأس به.\n(٧) الكوفي، ليس به بأس، صدوق، رمي بالإرجاء.\n(٨) ثقة، عابد، فقيه، كان ربما دلس.\n(٩) الرقاشي، أبو عمرو البصري، ضعيف.","vol":"25","page":478},{"text":"النبي - ﷺ - في قوله ﷿: ﴿إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً (٣٥)﴾، قال: \"عجائز كنَّ في الدنيا عمشًا رمصًا فجعلن أبكارًا\" (١).\n\n<span data-type=\"title\" id=toc-5433>٣٨ </span>- ﴿لِأَصْحَابِ الْيَمِينِ (٣٨)﴾ أي: هذِه لأصحاب اليمين (٢).\n\n<span data-type=\"title\" id=toc-5434>٣٩ </span>- ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ﴾ يعني: من الأمم الماضية (٣).\n\n<span data-type=\"title\" id=toc-5435>٤٠ </span>- ﴿وَثُلَّةٌ مِنَ الْآخِرِينَ (٤٠)﴾ من أمة محمَّد - ﷺ - (٤).\nقال الفراء: رفعها على الاستئناف أو على خبر حذف الصفة،\n_________\n(١) [٣٠١٠] الحكم على الإسناد:\nإسناده ضعيف؛ يزيد بن أبان الرقاشي ضعيف، وشيخ المصنف لم أجده.\nالتخريج:\nأخرجه الترمذي كتاب التفسير، باب ومن سورة الواقعة (٣٢٩٦) من طريق الحسين بن حريث الخزاعي، عن وكيع عن موسى بن عبيدة عن يزيد بن أبان به بمعناه. وقال أبو عيسى: هذا حديث غريب، لا نعرفه مرفوعًا إلا من حديث موسى بن عبيدة، وموسى بن عبيدة ويزيد الرقاشي يضعفان في الحديث.\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣١، عن موسى بن عبيدة عن يزيد بن أبان به بمعناه، والبغوي في \"معالم التنزيل\" ٨/ ١٤، من طريق أبي سعيد الشريحي، عن أبي إسحاق الثعلبي، عن عبد الله الخطيب به بمثله، وأورده ابن كثير في \"تفسير القرآن العظيم\" ١٣/ ٣٧٢ عن موسى بن عبيدة به بنحوه.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٥، \"معالم التنزيل\" للبغوي ٨/ ١٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٩ عن الحسن، وانظر: \"الوسيط\" للواحدي ٤/ ٢٣٥، \"معالم التنزيل\" للبغوي ٨/ ١٦، ولم ينسباه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٨٩، ونسبه للحسن، وانظر: \"معالم التنزيل\" للبغوي ٨/ ١٦، نسبه لعطاء ومقاتل، \"معاني القرآن\" للزجاج ٥/ ١١٣، \"الوسيط\" ٤/ ٢٣٥، ولم ينسباه.","vol":"25","page":479},{"text":"ومجازه: لأصحاب اليمين ثلتان: ثلة من هؤلاء وثلة من هؤلاء، والأولون الأمم الماضية، والآخرون هذِه الأمة (١).\n[٣٠١١] أخبرني الحسين بن محمد العدل (٢)، قال: حدثنا عبد الله ابن عبد الرحمن الدقاق (٣)، قال: حدثنا محمد بن عبد العزيز (٤)، قال: حدثنا محمد بن الوليد القرشي (٥)، وعيسى بن المساور (٦)، واللفظ له، قالا: حدثنا الوليد بن مسلم (٧)، قال: حدثنا عيسى بن موسى أبو (٨) محمَّد (٩) وغيره، عن عُرْوَة بن رُوَيمْ (١٠) قال: لما أنزل\n_________\n(١) انظر: \"معاني القرآن\" ٣/ ١٢٦، \"جامع البيان\" للطبري ٢٧/ ١٩١، \"إعراب القرآن\" للنحاس ٤/ ٣٣٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٢، ولم ينسبه.\n(٢) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) البسري، ثقة.\n(٦) عيسى بن مساور الجوهري أبو محمد البغدادي، روى عن: رواد بن الجراح، وسويد بن عبد العزيز، ومحمد بن شابور وغيرهم. روى عنه: الإمام النسائي، وأبو جعفر الخزار وغيرهما. قال ابن حجر: صدوق. انظر: \"تهذيب الكمال\" ٢٣/ ٢٨، \"تقريب التهذيب\" لابن حجر (٥٣٢٣).\n(٧) ثقة، كثير التدليس والتسوية.\n(٨) في الأصل: بن. والتصويب من كتب التراجم.\n(٩) عيسى بن موسى القرشي، أبو محمد، ويقال: أبو موسى الدمشقي، روى عن إسماعيل بن أبي المهاجر، والعلاء بن الحارث، ويزيد بن عبيدة وغيرهم. روى عنه: عمرو بن أبي سلمة التنيسي، ومحمد بن سليمان وآخرون قال ابن حجر: صدوق. انظر: \"تهذيب الكمال\" ٢٣/ ٤١ للمزي، \"تقريب التهذيب\" لابن حجر (٥٣٣٢).\n(١٠) عروة بن رويم اللخمي أبو القاسم الأردني، روى عن: أنس بن مالك، ورجاء بن =","vol":"25","page":480},{"text":"الله تعالى على رسوله - ﷺ -: ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (١٣) وَقَلِيلٌ مِنَ الْآخِرِينَ (١٤)﴾ بكى عمر بن الخطاب - ﵁ - فقال: يا نبي الله ثلة من الأولين، وقليل منا آمنا برسول الله وصدقناه، ومن ينجو منَّا قليل؟ فأنزل الله تعالى ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (٣٩) وَثُلَّةٌ مِنَ الْآخِرِينَ (٤٠)﴾ (١) فدعا رسول الله - ﷺ - عمر بن الخطاب فقال: \"يا ابن الخطاب قد أنزل الله ﷿ فيم قلت ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (٣٩) وَثُلَّةٌ مِنَ الْآخِرِينَ (٤٠)﴾ \" فقال عمر: - ﵁ - رضينا يا ربنا فلك الحمد وصدقنا نبينا، فقال رسول الله - ﷺ -: \"من آدم إلينا ثُلَّة ومنَّا إلى يوم القيامة ثلة، وليسوا بأنبياء ولا صديقين إلَّا الأساود من رعاة الإبل، ممن قال: لا إله إلا الله\" (٢).\n[٣٠١٢] أخبرني عقيل بن محمد الفقيه (٣)، أنَّ أبا الفرج البغدادي\n_________\n= حيوة وأبو إدريس الخولاني وغيرهم. روى عنه: إسحاق بن أبي فروة، وتميم بن سنان وعمرو بن وافد، وغيرهم. قال ابن حجر: صدوق يرسل كثيرًا. انظر: \"تهذيب الكمال\" ٢٠/ ٨، \"تقريب التهذيب\" لابن حجر (٤٥٦٠).\n(١) في الأصل: ثلاثة، وهو خطأ.\n(٢) [٣٠١١] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته.\nالتخريج:\nأخرجه البغوي في \"معالم التنزيل\" ٨/ ١٦، من طريق أبي سعيد الشريحي، عن أبي إسحاق الثعلبي به، بنحوه.\nوانظر: \"أسباب النزول\" للواحدي (ص ٤٢٢) عنه، بمثله، \"زاد المسير\" لابن الجوزي ٨/ ١٤٣ عنه.\n(٣) لم أجده.","vol":"25","page":481},{"text":"القاضي (١) أخبره عن محمد بن جرير (٢)، قال: حدثنا زيد (٣) قال: حدثنا سعيد (٤)، عن قتادة (٥)، قال: حدثنا الحسن (٦)، قال: حدثني عمران بن الحصين (٧)، عن عبد الله بن مسعود - ﵁ - قال: تحدثنا عند رسول الله - ﷺ - ذات ليلة حتَّى أكربنا الحديث، ثم رجعنا إلى أهلنا، فلما أصبحنا غدونا على (٨) رسول الله - ﷺ - فقال رسول الله - ﷺ -: \"عرضت عليَّ الأنبياء الليلة بأتباعهم من أممهم، وكان النبي يجيء معه الثلة من أمته، ومعه الرجلان، والنبي ومعه الرجل، والنبي ومعه العصابة من أمته، والنبي ومعه النفر من أمته، والنبي وليس معه أحد من أمته، حتَّى أتى عليَّ موسى بن عمران ومعه كبكبة من بني إسرائيل، فلما رأيتهم أعجبوني، فقلت: أي رب من هؤلاء؟ قال: هذا أخوك موسى بن عمران، ومن معه من بني إسرائيل، قلت: فأين أمتي؟ قال: انظر عن يمينك فنظرت فإذا\n_________\n(١) المعافى بن زكريا حافظ، ثقة.\n(٢) الطبري، ثقة.\n(٣) كذا في المخطوط، والذي عند الطبري: حدثنا بشر، قال: حدثنا يزيد، وبشر هو ابن معاذ العقدي صدوق، ويزيد هو ابن زريع ثقة ثبت.\n(٤) ابن أبي عروبة ثقة حافظ، من أثبت الناس في قتادة.\n(٥) ابن دعامة السدوسي، ثقة، ثبت.\n(٦) الحسن البصري، ثقة كان يرسل كثيرًا ويدلس.\n(٧) صحابي مشهور.\n(٨) في (م): إلى.","vol":"25","page":482},{"text":"ظراب (١) مكة قد سدت بوجوه الرجال، فقلت: أي رب من هؤلاء، قال: هؤلاء أمتك، أرضيت؟ قلت: يا رب رضيت، قال: انظر: عن يسارك، فنظرت، فإذا الأفق قد سد بوجوه الرجال، فقلت: يا رب من هؤلاء؟ قال: هؤلاء أمتك، أرضيت، فقلت: رب رضيت، رب رضيت، فقيل: إنَّ مع هؤلاء سبعين ألفًا من أمتك يدخلون الجنّة لا حساب عليهم، مع كل واحد من السبعين ألفًا سبعون ألفًا يدخلون بشفاعتهم\"، قال: فأنشأ (٢) عكاشة بن محصن الأسدي، فقال: يا نبي الله ادع ربك أن يجعلني منهم. فقال: \"اللهم اجعله منهم\" ثم أنشأ رجل آخر من الأنصار فقال: يا نبي الله، ادعو ربك أن يجعلني منهم. فقال: \"سبقك بها عكاشة\"، ثم قال لنا النبي - ﷺ -: \"فداكم أبي وأمي، فإن استطعتم أن تكونوا من السبعين ألفًا فكونوا، وإن عجزتم وقصرتم فكونوا من أهل الظراب، وإن عجزتم وقصرتم فكوثوا من أهل الأفق، فإني قد رأيتُ ناسًا يتهاوشون كثيرًا\".\nقال ابن مسعود - ﵁ - فلما قام النبي - ﷺ - قلنا: من هؤلاء السبعون ألفًا فاتفق رأينا أنَّهم أناسٌ وُلدوا في الإسلام، فلم يزالوا يسلمون به حتَّى ماتوا عليه، فنمى حديثهم إلى النبي - ﷺ -: فقال (٣) \"إني لأرجو\n_________\n(١) ظراب: الروابي الصغار.\nانظر: \"لسان العرب\" لابن منظور (ظرب).\n(٢) فأنشأ: ابتدأ حديثًا.\nانظر: \"لسان العرب\" لابن منظور (نشأ).\n(٣) ساقطة من الأصل.","vol":"25","page":483},{"text":"أن يكون معي من أمتي ربع أهل الجنّة\"، فكبَّرنا، ثم قال: \"إني لأرجو أن تكونوا ثلُثي أهل الجنّة\" فكبرنا، ثم قال: \"إني لأرجو أن تكونوا نصف أهل الجنّة\" فكبرنا، ثم تلا رسول الله - ﷺ -: ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (٣٩) وَثُلَّةٌ مِنَ الْآخِرِينَ (٤٠)﴾ (١).\nوقال أبو العالية، ومجاهد، وعطاء بن أبي رباح، والضحاك: ﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (٣٩)﴾\nيعني: من سابقي هذِه الأمة، ﴿وَثُلَّةٌ مِنَ الْآخِرِينَ (٤٠)﴾ من هذِه الأمة، من آخرها (٢)، يدل عليه ما روى ابن عباس - ﵄ - في هذِه الآية.\n﴿ثُلَّةٌ مِنَ الْأَوَّلِينَ (٣٩) وَثُلَّةٌ مِنَ الْآخِرِينَ (٤٠)﴾ فقال النبي - ﷺ -: \"هما\n_________\n(١) [٣٠١٢] الحكم على الإسناد:\nفي إسناده شيخ المنصف لم أجده، إلا أنَّه ورد من طرق أخرى كما سيأتي.\nالتخريج:\nأخرجه الإمام البخاري في كتاب الطب، باب من اكتوى أو كوى غيره (٥٧٠٥)، من طريق حصين، عن عامر، عن عمران بن حصين، بمعناه، وأخرجه الإمام مسلم في كتاب الإيمان باب دخول طوائف من المسلمين الجنّة بغير حساب ولا عذاب (٣٧١)، من طريق محمد بن سيرين عن عمران بن حصين بمعناه، وأخرجه الإمام أحمد في \"مسنده\" ١/ ٤٠١ (٣٨٠٦)، من طريق عبد الرزاق عن معمر عن قتادة به بنحوه، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٠، من طريق يزيد عن سعيد به بنحوه، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٣، من طريق محمد بن بكار عن سعيد بن بشير به بنحوه، وانظر: \"تفسير القرآن العظيم\" ١٣/ ٣٨٠، ونسبه لابن أبي حاتم بسنده عنه بنحوه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٨، \"الجامع لأحكام القرآن\" للقرطبي، ١٧/ ٢١٢ ولم ينسبه.","vol":"25","page":484},{"text":"جميعًا من أمتي\" (١).\n\n<span data-type=\"title\" id=toc-5436>٤١ </span>- قوله تعالى: ﴿وَأَصْحَابُ الشِّمَالِ﴾\nذكر منازل أهل النار وسماهم هم أهل الشمال، لأنَّهم يأخذون كتبهم بشمائلهم (٢) ثم عظم ذكرهم في البلاء والعذاب فقال: ﴿مَا أَصْحَابُ الشِّمَالِ﴾.\n\n<span data-type=\"title\" id=toc-5437>٤٢ </span>- ﴿فِي سَمُومٍ﴾ أي: في لفح نار وحر منها (٣).\n﴿وَحَمِيمٍ﴾ أي: ماء حار قد انتهى حرُّه (٤).\n\n<span data-type=\"title\" id=toc-5438>٤٣ </span>- ﴿وَظِلٍّ مِنْ يَحْمُومٍ (٤٣)﴾\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩١، بمثله، وأخرجه الواحدي في \"الوسيط\" ٤/ ٢٣٥، بسنده بمعناه، والبغوي في \"معالم التنزيل\" ٨/ ١٨ عنه بمثله.\nوأورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢١٢، بمثله، والسيوطي في \"الدر المنثور\" ٦/ ١٥٩، وعزاه للفريابي وابن المنذر وابن عدي، وابن مردويه بسند ضعيف بمثله.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٣٨٠ بسنده بمثله، وله شاهد عند ابن حجر في \"المطالب العالية\" ٣/ ٣٨٣، عن أبي بكرة بنحوه.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٣.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٤، ونسبه لابن قتيبة، \"إعراب القرآن\" للنحاس ٤/ ٣٣٣، \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٨/ ١٨.\n(٤) انظر: نحوه في: \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٨/ ١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٣.","vol":"25","page":485},{"text":"من دخان أسود شديد السَّوَاد (١).\nتقول العرب: أسود يحموم إذا كان شديد السَّواد (٢).\nوأنشد قطرب:\nوماءٍ قد شَرِبِتُ ببَطْنِ برلٍ ... فُراتُ المُدِّ كاليحموم جاري (٣)\nوقال ابن زيد (٤): اليحموم: جبل في جهنم يستغيث إلى ظله أهل النار (٥).\n\n<span data-type=\"title\" id=toc-5439>٤٤ </span>- ﴿لَا بَارِدٍ﴾ بل حار؛ لأنَّه من دخان سعير جهنم (٦)\n﴿وَلَا كَرِيمٍ﴾ أي: ولا عذب (٧)، قاله الضحاك.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٢، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٥/ ٣٣٣٣، ونسباه لابن عباس.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٦، ونسبه لأبي مالك، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٣، ونسبه لابن عباس ومجاهد، \"معاني القرآن\" للفراء ٣/ ١٢٦، \"زاد المسير\" لابن الجوزي ٨/ ١٤٤، ونسبه للفراء، \"معاني القرآن\" للزجاج ٥/ ١١٣، \"معالم التنزيل\" للبغوي ٨/ ١٨، ولم ينسباه.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩١، \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٨/ ١٨، \"الجا مع لأحكام القرآن\" للقرطبي ١٧/ ٢١٣.\n(٣) لم أجد هذا البيت، ولم أجد كلمة برل أما كلمة المد هي ضرب من المكاييل. انظر: \"لسان العرب\" لابن منظور ٣/ ٤٠٠.\n(٤) عبد الرحمن بن زيد بن أسلم العدوي مولاهم المدني، ضعيف.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٣.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٣.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٣، \"الجامع لأحكام القرآن\" ١٧/ ٢١٣.","vol":"25","page":486},{"text":"وقال سعيد بن جبير: ولا حسن، نظيره: ﴿مِنْ كُلِّ زَوْجٍ كَرِيمٍ﴾ (١) حسن (٢).\nوقال مقاتل: ولا طيب (٣)، وقال قتادة: ولا بارد المنزل ولا كريم المنظر (٤)، وهو الظل الَّذي لا يغني من اللهب.\nوقيل: ﴿وَظِلٍّ مِنْ يَحْمُومٍ (٤٣)﴾ أي: من النار يعذبون بها (٥)، كقوله: ﴿لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ﴾ (٦).\nوقال الفراء: العرب تجعل الكريم (٧) تابعًا لكل شيء نَفَيْتَ عنه وصفًا تنوي به الذم (٨).\nوقال ابن كيسان: اليحموم: اسم من أسماء النار (٩).\nقال الضحاك: النار سوداء وأهلها سود وكل شيء فيها أسود (١٠).\n_________\n(١) الشعراء: ٧.\n(٢) انظر: \"معالم التنزيل\" للبغوي عن سعيد بن المسيب ٨/ ١٠٨.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٧، \"معالم التنزيل\" للبغوي ٨/ ١٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٣، \"معالم التنزيل\" للبغوي ٨/ ١٨، ولم ينسبه.\n(٥) انظر: \"البحر المحيط\" ٨/ ٢٠٩ نحوه.\n(٦) الزمر: ١٦.\n(٧) كتب في هامش الأصل: تقول: ما هو بسمين ولا كريم وما هذِه الدار بواسعة ولا بكريمة، واحدي. انظر: \"الوسيط\" ٤/ ٢٣٦.\n(٨) معاني القرآن\" ٣/ ١٢٧، ونسبه الواحدي في \"الوسيط\" ٤/ ٢٣٦ للفراء.\n(٩) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٨.\n(١٠) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٣، \"الدر المنثور\" للسيوطي ٦/ ١٦٠.","vol":"25","page":487},{"text":"عن أبي هريرة - ﵁ - أنَّ النبي - ﷺ - قال: \"إنَّ جهنَّم أوقد عليها ألف سنة حتَّى احمرَّت، ثم أوقد عليها ألف سنة حتَّى ابيضَّت، ثم أوقد عليها ألف سنة حتَّى اسودَّت، فئهي سوداء مظلمة لا يطفأ جمرها ولا يفنى لهبها، وإنَّ ناركم التي توقدون في الدنيا لجزء من سبعين جزءًا من نار\" فقالوا: يا رسول الله: والله إن كانت لكافية قال: \"فإنَّها فضلت عليها بتسعة وستين جزءًا كلهن مثل حرها، ولولا أنَّها أُطْفئَتْ في البحر مرتين ما انتفعتم منها بشيء أبدًا\" (١).\nوعنه عن النبي - ﷺ -: \"لو أنَّ رجلًا من أهل النار تنفس على مجلس فيه مائة ألف أو يزيدون لماتُوا من حر نَفَسه ولو أنَّ جمرة من جهنم سقطتْ على رأس جبل لَدُك حتَّى يبلغ الأرض السابعة، ولو أنَّ مثل منخر ثوْر فتح من جهنم بالمشرق لذابت له جِبَالُ المغرب، ولو أن ثوبًا من ثياب جهنم نشر فيما بين السماء والأرض، لهلك من بين السموات والأرض، من شدة حره، ولو أي دلوا من شراب جهنم\n_________\n(١) أخرجه الإمام مسلم كتاب الجنّة وصفة نعيمها وأهلها، باب في شدة حرَّ نار جهنم وبعد قعرها (٢٨٤٣) بنحوه، وأخرجه الترمذي كتاب صفة جهنم، باب ما جاء أن ناركم هذِه جزء من سبعين جزءًا من نار جهنم (٢٥٨٩) بنحوه، قال أبو عيسى: هذا حديث حسن صحيح، كلاهما أخرجاه من لفظة: \"ناركم التي توقدون .. \" إلى آخر الحديث، وأخرجه ابن ماجة كتاب الزهد باب صفة النار (٤٣٢٠) بنحوه، وأخرجه الترمذي كتاب صفة جهنم، باب ما جاء أنَّ ناركم هذِه جزء من سبعين جزءًا من نار جهنم (٢٥٩١) بنحوه، كلاهما أخرجاه من أول الحديث إلى لفظة: \"سوداء مظلمة\". جميعهم من حديث أبي هريرة - ﵁ -.","vol":"25","page":488},{"text":"صب في جميع أنهار الدنيا لم استطاع أحدٌ من أهل الأرض أن يذوق منها ماءً، ولو أن حلقة من تلك السلسلة التي ذكرها الله في كتابه وضعت على أعظم جبل في الأرض لذابَ من حرها وإيقادها\" (١).\n\n<span data-type=\"title\" id=toc-5440>٤٥ </span>- ﴿إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ﴾\nيعني: في الدنيا قبل هذا العذاب (٢) ﴿مُتْرَفِينَ﴾ منعمين (٣) (٤).\n\n<span data-type=\"title\" id=toc-5441>٤٦ </span>- ﴿وَكَانُوا يُصِرُّونَ﴾ يقيمون ويداومون (٥).\n﴿عَلَى الْحِنْثِ الْعَظِيمِ﴾ الذنب الكبير وهو الشرك بالله (٦) وإنَّما سمى الله\n_________\n(١) له شاهد عند المنذري في \"الترغيب والترهيب\" ٤/ ٢٦٨ (٥٥٥٦) من حديث عمر بن الخطاب بمعناه.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩٣، \"إعراب القرآن\" للنحاس ٤/ ٣٣٤، \"معالم التنزيل\" للبغوي ٨/ ١٨، \"زاد المسير\" لابن الجوزي ٨/ ١٤٤.\n(٣) كتب في هامش الأصل: مترفين أي: إنَّما استحقوا هذِه العقوبة، لأنهم كانوا في الدنيا منعمين بالحرام، والمترف: المنعم، عن ابن عباس وغيره. وقال السدي: مترفين، أي: مشركين. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٣، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٣، \"إعراب القرآن\" للنحاس ٣/ ٣٣١، \"الجامع لأحكام القرآن\" ١٧/ ٢١٣، ونسبوه لابن عباس.\nوانظر: \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٨/ ١٨، \"زاد المسير\" لابن الجوزي ٨/ ١٤٤.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩٣، \"معالم التنزيل\" للبغوي ٨/ ١٨، \"زاد المسير\" لابن الجوزي ٨/ ١٤٤.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٧، وأخرجه الطبري في \"جامع البيان\" =","vol":"25","page":489},{"text":"تعالى الشرك حنثًا، لأنَّ الله تعالى لمَّا أخذ ميثاق العباد في بدء الخلق على الإيمان والتوحيد، وألا يشركوا به شيئًا كانوا حالفين على ذلك بأخذه الميثاق عليهم، فكان شركهم حِنْثًا، ومعلوم أنَّ أخذ الميثاق يتضمن فعل كل طاعة وترك كل ذنب، فجمع الحنث كل ذنب (١).\nوقال أبو بكر الأصم؛ كانوا يقسمون ألَّا يبعث الله من يموت، وأنَّ الأصنام أنداد شركاء لله، وأنَّ الله له الصاحبة والولد، وكانوا يقيمون على ذلك، فذلك حنثهم (٢).\nوقال الشعبي: هي اليمين الغموس (٣)، وقال النبي - ﷺ -: \"من اقتطع مال امرئ مسلم بغير حق، بيمين يوقن أنَّه فيها فاجر، لقي الله وهو عليه غضبان\" (٤).\n_________\n= ٢٧/ ١٩٣ - ١٩٤ عن مجاهد وقتادة والضحاك، \"معاني القرآن\" للزجاج ٥/ ١١٣، وذكر نحوه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٣، عن ابن عباس، \"إعراب القرآن\" للنحاس ٣/ ٣٣٢ ونسبه للفراء، \"النكت والعيون\" للماوردي ٥/ ٤٥٧، عن الحسن والضحاك وابن زيد.\nانظر: \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٨/ ١٨، \"زاد المسير\" لابن الجوزي ٨/ ١٤٤، عن ابن عباس والحسن والضحاك وابن زيد، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٣٨، عن الحسن والضحاك وابن زيد.\n(١) انظر: نحوه مختصرًا في \"زاد المسير\" لابن الجوزي ٨/ ١٤٤.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٣، ولم ينسبه.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٧، \"الوسيط\" للواحدي ٤/ ٢٣٦، \"زاد المسير\" لابن الجوزي ٨/ ١٤٤، \"معالم التنزيل\" للبغوي ٨/ ١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٣، ولم ينسباه.\n(٤) أخرجه البخاري كتاب الشهادات باب قوله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ =","vol":"25","page":490},{"text":"وفي حديث آخر: \"فالجنّة عليه حرام\" فأنزل الله تعالى: ﴿إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ [آل عمران: ٧٧] الآية.\n\n<span data-type=\"title\" id=toc-5442>٤٧ </span>- ﴿وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا﴾\nأي: إن فتّتْنَا وَضَلَلْنا في الأرض (١) ﴿أَإِنَّا لَمَبْعُوثُونَ﴾\n\n<span data-type=\"title\" id=toc-5443>٤٨ </span>- ﴿أَوَآبَاؤُنَا الْأَوَّلُونَ﴾\nتكذيبًا للبعث واستبعادًا له، فقال الله تعالى لنبيه - ﷺ -:\n\n<span data-type=\"title\" id=toc-5444>٤٩ </span>- ﴿قُلْ﴾ يا محمد لهم ﴿إِنَّ الْأَوَّلِينَ﴾ من آبائكم (٢) ﴿وَالْآخِرِينَ﴾ منكم\n\n<span data-type=\"title\" id=toc-5445>٥٠ </span>- ﴿لَمَجْمُوعُونَ إِلَى مِيقَاتِ يَوْمٍ مَعْلُومٍ (٥٠)﴾ أي: ميعاد، القيامة\n\n<span data-type=\"title\" id=toc-5446>٥١ </span>- ثم يقال لهم: ﴿ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ﴾ عن الهدى (٣) ﴿الْمُكَذِّبُونَ﴾ بالبعث\n\n<span data-type=\"title\" id=toc-5447>٥٢ </span>- ﴿لَآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ (٥٢)﴾ وهو شجر كريه الطعم والمنظر\nوهي التي ذكرت في سورة الصافات (٤).\n_________\n= وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا﴾ (٢٦٧٦، ٢٦٧٧) بنحوه، وأخرجه ابن ماجة كتاب الأحكام، باب من حلف على يمين فاجرة ليقتطع بها مالًا (٢٣٢٣) بنحوه، وأخرجه الترمذي باب ومن سورة آل عمران (٢٩٩٦) بنحوه، قال أبو عيسى: هذا حديث حسن صحيح.\nجميعهم من حديث عبد الله بن مسعود.\n(١) لم أجد هذا القول.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩٤، \"الجامع لأحكام القرآن\" ١٧/ ٢١٤.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٤.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٤. ورقم الآية التي في سورة الصافات (٦٢).","vol":"25","page":491},{"text":"<span data-type=\"title\" id=toc-5448>٥٣ </span>- ﴿فَمَالِئُونَ مِنْهَا﴾ يعني: من الشجرة (١) ﴿الْبُطُونَ (٥٣) فَشَارِبُونَ عَلَيْهِ﴾\nأي: على الأكل، وقيل: على الشجر، لأنَّه يُذكر ويؤنث ﴿مِنَ الْحَمِيمِ﴾ من الماء الَّذي قد اشتد غليانه (٢) وهو صديد أهل النار (٣).\n\n<span data-type=\"title\" id=toc-5450>٥٥ </span>- ﴿فَشَارِبُونَ شُرْبَ الْهِيمِ (٥٥)﴾ قراءة نافع، وشيبة، وأبو جعفر، والأعرج\nوالزهري، وطلحة، والأعمش، ويحيى، وعاصم، وحمزة، وأيوب، وسلام ﴿شُرْبَ﴾ بضم الشين (٤) واختاره أبو حاتم، وقرأ الباقون بفتحها (٥) واختاره أبو عبيد (٦).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٧، \"جامع البيان\" للطبري ٢٧/ ١٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٤.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩٥، \"الجامع لأحكام القرآن\" ١٧/ ٢١٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٤.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٣)، \"التذكرة\" لابن غلبون ٢/ ٥٧٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٥، \"التبصرة\" لمكي (ص ٦٩٣)، \"الحجة\" لابن زنجلة (ص ٦٩٦)، \"غيث النفع\" للنوري (ص ٣٦٤)، \"سراج القارئ\" لابن القاصح (ص ٣٦٣)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٨).\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩٥، \"السبعة\" لابن مجاهد (ص ٦٢٣)، \"إعراب القرآن\" للنحاس ٤/ ٣٣٧، \"التذكرة\" لابن غلبون ٢/ ٥٧٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٥، \"التبصرة\" لمكي (ص ٦٩٣)، \"الحجة\" لابن زنجلة (ص ٦٩٦)، \"معالم التنزيل\" للبغوي ٨/ ١٨، \"زاد المسير\" لابن الجوزي ٨/ ١٤٥، وذكر أنَّها لغة أكثر أهل نجد، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٤، \"سراج القارئ\" لابن القاصح (ص ٣٦٣)، \"غيث النفع\" للنوري (ص ٣٦٤)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٨).\n(٦) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٣٧.","vol":"25","page":492},{"text":"وروى الكسائي (١) عن يحيى بن سعيد (٢) عن ابن جريج (٣) أنَّه قال: ذكرت لجعفر بن محمد (٤) قراءة أصحاب عبد الله (٥) بالفتح، قال نعم، أما بلغك أنَّ النبيَّ - ﷺ - بعث بُدَيْل بن ورقا\" (٦) - ﵁ - إلى أهل منى في أيام التشريق فقال: \"أيُّها الناس لا تصوموا فإنَّها أيام أَكْلٍ وَشَربٍ وبِعالٍ\" (٧).\n_________\n(١) علي بن حمزة، أبو الحسن الكسائي، إمام في النحو والقراءات، وثقه ابن حبان.\n(٢) ابن أبان الأموي، صدوق، يغرب.\n(٣) عبد الملك بن عبد العزيز، أبو الوليد، وقيل: أبو خالد القرشي، مولاهم المكي، ثقة، فقيه، كان يرسل ويدلس.\n(٤) ابن علي، أبو عبد الله المدني الصادق، صدوق، فقيه، إمام.\n(٥) عبد الله بن كثير بن المطلب، ولد بمكة سنة خمس وأربعين، أدرك غير واحد من الصحابة إمام أهل مكة في القراءة، وثقه ابن حبان.\n(٦) صحابي مشهور.\n(٧) الحكم على الإسناد:\nإسناده معلق.\nالتخريج:\nله شواهد: أخرجه الإمام مسلم كتاب الصوم باب تحريم صوم أيام التشريق (١١٤١)، من حديث نبيشة الهذلي بمعناه، وأخرجه أبو داود كتاب الصوم، باب صيام أيام التشريق (٢٤١٩)، من حديث عقبة بن عامر، وأخرجه الترمذي في كتاب الصوم، باب ما جاء في كراهية الصوم في أيام التشريق (٧٧٣)، من حديث عقبة ابن عامر بمعناه، وأخرجه ابن ماجة كتاب الصيام، باب ما جاء في النهي عن صيام أيام التشريق (١٧١٩)، من حديث أبي هريرة بمعناه، وأخرجه النسائي كتاب مناسك الحج، باب النهي عن صوم يوم عرفة ٥/ ٢٥٢، من حديث عقبة بن عامر بمعناه، وأخرجه الدارمي في \"سننه\" ٢/ ٢٤ (١٨٠٧) من حديث بشر بن سُحْيم بمعناه.","vol":"25","page":493},{"text":"بفتح الشين (١) وهما لغتان جيدتان.\nتقول العرب: شربت شَرْبًا وشُرْبًا وشُرُبًا بضمتين (٢).\nقال أبو زيد الأنصاري: سمعت العرب تقول: بفتح الشين وضمها وكسرها، والفتح هو المصدر الصحيح، لأنَّ كل مصدر من ذوات الثلاثة فأصله فَعْل، ألا ترى أنك ترده إلى المرة الواحدة، فتقول: فَعْلَة نحو شَرْبَة، وبالضم الاسم ويؤدي عن المصدر (٣)، و﴿الْهِيمِ﴾: الإبل العِطَاش (٤) وقال عكرمة، وقتادة: هو داء يأخذ الإبل، لا يُروى معه ولا يزال يشرب حتَّى يهلك (٥) يقال لذلك: الداء\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٨، \"غريب الحديث\" للخطابي ١/ ١٨٣، \"جامع البيان\" للطبري ٢٧/ ١٩٥.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٤، وانظر: نحوه في \"الوسيط\" ٤/ ٢٣٦، ونسبه للمبرد، \"زاد المسير\" لابن الجوزي ٨/ ١٤٥، عن مجاهد وعكرمة وعطاء والضحاك وقتادة ورواه ابن أبي طلحة والعوفي عن ابن عباس. وانظر: \"معاني القرآن\" للزجاج ٥/ ١١٣، \"إعراب القرآن\" للنحاس ٤/ ٣٣٧، \"معالم التنزيل\" للبغوي ٨/ ١٩، ولم ينسبوه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٦، عن ابن عباس والضحاك وعكرمة. وانظر: \"معاني القرآن\" للزجاج ٥/ ١١٣، \"النكت والعيون\" للماوردي ٥/ ٤٥٧، \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٨/ ١٩، \"زاد المسير\" لابن الجوزي ٨/ ١٤٥، \"الجامع لأحكام القرآن\" ١٧/ ٢١٤، ولم ينسبوه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٦، والماوردي في \"النكت والعيون\" ٥/ ٤٥٧، عن عكرمة والسدي، والواحدي في \"الوسيط\" ٤/ ٣٢٦، عن ابن =","vol":"25","page":494},{"text":"الهُيام (١)، وجمل أهْيَم، وناقة هَيْمَاء وإبل هيم (٢).\nقال لبيد:\nأجَزْتُ إلى معَارِفِهَا بِشُعْثٍ (٣) ... وأطْلاحٍ (٤) من العِيدِيِّ (٥) هِيم (٦)\nوقال الضحاك وابن عيينة وابن كيسان: الهيم الأرض السهلة، ذات الرمل (٧).\n\n<span data-type=\"title\" id=toc-5451>٥٦ </span>- ﴿هَذَا نُزُلُهُمْ﴾ أي: رزقهم وغذاؤهم وما أعد لهم (٨).\n_________\n= عباس، والبغوي في \"معالم التنزيل\" ٨/ ١٩، وابن الجوزي في \"زاد المسير\" ٨/ ١٤٥، عن ابن قتيبة، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢١٥، عنهما، وعن ابن عباس والسدي.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٥.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٨، \"جامع البيان\" للطبري ٢٧/ ١٩٥.\n(٣) والشعث: المغبر الرأس، المنتف الشعر.\nانظر: \"لسان العرب\" لابن منظور ٧/ ١٣٥.\n(٤) الأطلاح: الجمال الضعيفة.\nانظر: \"لسان العرب\" لابن منظور (طلح).\n(٥) في الأصل: المهري: وهو خطأ والتصويب من \"الديوان\".\n(٦) انظر: \"ديوان لبيد\" (ص ١٧٩)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٥.\n(٧) ذكره الفراء في \"معاني القرآن\" ٣/ ١٢٨، ولم ينسبه، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٦، عن سفيان، والماوردي في \"النكت والعيون\" ٥/ ٤٥٧، عن ابن عباس، والبغوي في \"معالم التنزيل\" ٨/ ١٩، عن الضحاك وابن عيينة، وابن الجوزي في \"زاد المسير\" ٨/ ١٤٥، عن ابن عباس، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢١٥، عنهم وعن الأخفش.\n(٨) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٣، \"إعراب القرآن\" للنحاس ٤/ ٣٣٧، =","vol":"25","page":495},{"text":"﴿يَوْمَ الدِّينِ﴾ أي: يوم الجزاء (١)، وقرأ ابن أبي إسحاق والجَحْدَرِي وعباس: (نزلهم) بإسكان الزاي (٢).\n\n<span data-type=\"title\" id=toc-5452>٥٧ </span>- ﴿نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا﴾ أي: فهلَّا (٣).\n﴿تُصَدِّقُونَ﴾ بالبعث كما تعلمون إنَّ الله خالقكم (٤).\n\n<span data-type=\"title\" id=toc-5453>٥٨ </span>- قوله ﷿: ﴿أَفَرَأَيْتُمْ مَا تُمْنُونَ (٥٨)﴾\nما تصبون في الأرحام من المنيّ (٥) وقرأ أبو السَّمّال، ومحمد بن\n_________\n= \"النكت والعيون\" للماوردي ٥/ ٤٥٧، \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٨/ ١٩، \"زاد المسير\" لابن الجوزي ٨/ ١٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٥.\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٨/ ١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٥.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٣)، \"زاد المسير\" لابن الجوزي ٨/ ١٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٥.\n(٣) كتب في هامش الأصل عند كلمة (فهلا): وأخرج البيهقي في \"سننه\" والحاكم وغيرهما أنَّ عليًّا - ﵁ - قرء الواقعة ذات ليلة في تهجده، فلمَّا مر بهذِه الآية: ﴿أَفَرَأَيْتُمْ مَا تُمْنُونَ (٥٨)﴾ قال: بل أنت يا رب ثلاثًا وكذا في: ﴿أَأَنْتُمْ تَزْرَعُونَهُ﴾ ﴿أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ﴾ ﴿أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا﴾ كل ذلك يقول: بل أنتم يا رب ثلاثًا، عطية المكي. ولم أقف على هذا القول.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٣٨، \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٨/ ١٩، \"زاد المسير\" لابن الجوزي ٨/ ١٤٦.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩٦، ونحوه في \"معاني القرآن\" للزجاج ٥/ ١١٣، \"إعراب القرآن\" للنحاس ٤/ ٣٣٨، \"الوسيط\" للواحدي ٤/ ٢٣٦، \"معالم التنزيل\" للبغوي ٨/ ١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٦.","vol":"25","page":496},{"text":"السَميفع وأشهب العقيلي: (ما تَمْنُون) بفتح التاء، وهما لغتان (١).\n\n<span data-type=\"title\" id=toc-5454>٥٩ </span>- ﴿أَأَنْتُمْ تَخْلُقُونَهُ﴾ أي: تصورون منه الإنسان (٢).\n﴿أَمْ نَحْنُ الْخَالِقُونَ﴾ المقدرون المصورون (٣).\n\n<span data-type=\"title\" id=toc-5455>٦٠ </span>- ﴿نَحْنُ قَدَّرْنَا﴾\nقرأ مجاهد، وحميد، وابن مُحيصِنْ، وابن كثير (قدرنا) مخففا (٤)، وشدَّد الباقون، أي: ﴿نَحْنُ قَدَّرْنَا﴾ (٥).\n_________\n(١) ذكره الزجاج في \"معاني القرآن\" ٥/ ١١٣، وقال: فيجوز على هذا تمنون بفتح التاء، ولا أعلم أحدًا قرأ بها، فلا تقرآن بها إلا أن تثبت رواية.\nوانظر نصه في: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٦.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٨، \"الوسيط\" للواحدي ٤/ ٢٣٧، \"معالم التنزيل\" للبغوي ٨/ ١٩، \"زاد المسير\" لابن الجوزي ٨/ ١٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٦.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٦.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٥، \"الحجة\" لابن زنجلة (ص ٦٩٦)، \"التذكرة\" لابن غلبون ٢/ ٥٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٦، \"سراج القارئ\" لابن القاصح (ص ٣٦٣)، ولم ينسبوه، \"غيث النفع\" للنوري (ص ٣٦٤) قال: قرأ المكي، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٨).\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٣)، \"التذكرة\" لابن غلبون ٢/ ٥٧٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٥، \"التبصرة\" لمكي (ص ٦٩٣)، \"الوسيط\" للواحدي ٤/ ٢٣٧، \"الحجة\" لابن زنجلة (ص ٦٩٦)، \"معالم التنزيل\" للبغوي ٨/ ١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٦، \"سراج القارئ\" لابن القاصح (ص ٣٦٣)، \"غيث النفع\" للنوري (ص ٣٦٤)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٨).","vol":"25","page":497},{"text":"﴿بَيْنَكُمُ الْمَوْتَ﴾ فمنكم من يعيش إلى أن يبلغ الهرم، ومنكم من يموت شابًّا وصبيًّا وصغيرًا (١)، وعن الضحاك ساوى بين أهل السماء وأهل الأرض (٢).\nوقيل: كتبنا على مقدار سواءٍ لا زيادة فيه ولا نقصان (٣).\n﴿وَمَا نَحْنُ بِمَسْبُوقِينَ﴾ بمغلوبين عن إهلاككم وإبدالكم بأمثالكم (٤) فذلك قوله:\n\n<span data-type=\"title\" id=toc-5456>٦١ </span>- ﴿عَلَى أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ﴾ ونخلقكم.\n﴿فِي مَا لَا تَعْلَمُونَ﴾ من الصور (٥).\nقال مجاهد: في أي خلق نشاء، يقول: نغير خلقكم كيف نشاء (٦)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٩، نسبه لمقاتل، \"إعراب القرآن\" للنحاس ٤/ ٣٣٩، \"الوسيط\" للواحدي ٤/ ٢٣٧، ولم ينسباه.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٩، \"الوسيط\" للواحدي ٤/ ٢٣٧، \"معالم التنزيل\" للبغوي ٨/ ١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٦.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٥٨، \"الوسيط\" للواحدي ٤/ ٢٣٧، \"معالم التنزيل\" للبغوي ٨/ ١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٦.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٣٩، \"الوسيط\" للواحدي ٤/ ٢٣٧، \"معالم التنزيل\" للبغوي ٨/ ١٩، \"زاد المسير\" لابن الجوزي ٨/ ١٤٧، عن ابن قتيبة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٦.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩٧، \"إعراب القرآن\" للنحاس ٤/ ٣٣٩، \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٧.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٧.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"زاد المسير\" لابن الجوزي ٨/ ١٤٧، نحوه، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٧ نحوه.","vol":"25","page":498},{"text":"وقيل: نبعثكم في وقت لا تعلمون به (١).\nوقال سعيد بن المسيب: في قوله: ﴿فِي مَا لَا تَعْلَمُونَ﴾ يعني: في حواصل طير سود، تكون ببرَهُوتُ (٢) كأنَّها الخطاطيفُ (٣) وبرهُوت وادٍ باليَمَن (٤).\nوقال الحسن: ﴿وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (٦١)﴾ أي: نبدل صفاتكم، ونجعلكم قردة وخنازير كما فعلنا بمن كان قبلكم (٥).\nوقال السدي: ونخلقكم في سوء خُلقكم (٦).\nوقيل: هذا على النشأة الثانية يقول: نعيدكم في الآخرة لا تعلمون كيفية ذلك (٧).\n_________\n(١) لم أجد هذا القول.\n(٢) بئر عميقة بحضرموت لا يستطاع النزول إلى قعرها، يقال: فيها أرواح الكفار. انظر: \"لسان العرب\" لابن منظور ١/ ٣٩٤.\n(٣) قال ابن سيده: الخُطَّافُ العصفور الأسود، وهو الَّذي تدعوه العامة عصفور الجنّة، وجمعه خطاطِيفُ.\nانظر: \"لسان العرب\" لابن منظور (خطف).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"زاد المسير\" لابن الجوزي ٨/ ١٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٧، ولم ينسبه.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٤، \"الوسيط\" للواحدي ٤/ ٢٣٧، \"المحرر الوجيز\" لابن عطية ١٥/ ٣٧٨، ولم ينسبوه، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"زاد المسير\" لابن الجوزي ٨/ ١٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٧.\n(٦) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٧.\n(٧) انظر: \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٣٨٣.","vol":"25","page":499},{"text":"<span data-type=\"title\" id=toc-5457>٦٢ </span>- ﴿وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَى﴾ خلق آدم (١).\nوقيل: النشأة الأولى الخلقة الأولى، نطفة ثم عَلَقَة ثم مضغة، ولم تكونوا شيئًا (٢).\n﴿فَلَوْلَا﴾ أي: فهلَّا (٣) ﴿تَذَكَّرُونَ﴾.\nقراءة العامة: ﴿النَّشْأَةَ﴾ بالقصر (٤).\nوقرأ الحسن، ومجاهد، وابن كثير، وحميد، وابن محيَصِنْ، وأبو عمرو، والجَحْدَري ﴿النَّشْأَةَ﴾ بالمد (٥)، وقد تقدم هذا.\nوقوله: ﴿فَلَوْلَا تَذَكَّرُونَ﴾ أي: فهلا تتدبَّرون وتتفكرون أني قادر على إعادتكم كما كنت قادرًا على إبدائكم (٦).\nوقال الحسين بن الفضل في هذا الوجه: وهذِه وإن كانت غير مردودة فالذي عندي في هذِه الآية: ﴿وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ (٦١)﴾\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٧ عن قتادة وأبي عمران الجوني.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٧، \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"زاد المسير\" لابن الجوزي ٨/ ١٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٧.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٤، \"معالم التنزيل\" للبغوي ٨/ ٢٠.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٧، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٤٣.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ذكر أنها قراءة مجاهد والحسن وابن كثير وأبو عمرو ١٧/ ١٤٠.\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩٨، \"إعراب القرآن\" للنحاس ٤/ ٣٣٩، \"الوسيط\" بمعناه ٤/ ٢٣٧، \"معالم التنزيل\" للبغوي ٨/ ٢٠.","vol":"25","page":500},{"text":"من كيفية ذلك، ﴿وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَى﴾ أي: نخلقكم للبعث بعد الموت من حيث لا تعلمون كيف شئتُ، وذلك أنّكم علمتم النشأة الأولى كيف كانت في بطون الأمهات، إنَّا أنشأناكم وقدرناكم وصوَّرناكم ونقلناكم من حالة إلى حالة، فليست النشأة الأخرى بأعجب من الأولى، وفيه دليل على صحة القياس، لأنَّه علَّمهم الاستدلال بالنشأة الأولى على النشأة الأخرى (١).\n\n<span data-type=\"title\" id=toc-5458>٦٣ </span>- قوله ﷿: ﴿أَفَرَأَيْتُمْ مَا تَحْرُثُونَ (٦٣)﴾\nأي: تثيرون الأرض وتعملون فيها وتطرحون من البذر (٢).\n\n<span data-type=\"title\" id=toc-5459>٦٤ </span>- ﴿أَأَنْتُمْ تَزْرَعُونَهُ﴾ أي: تُنبتونه (٣).\n﴿أَمْ نَحْنُ الزَّارِعُونَ﴾ أي: المنبتون له (٤).\n[٣٠١٣] أخبرنا الحسين بن محمد بن الحسين (٥)، قال: حدثنا عمر (٦) بن محمد بن علي، الزيات، حدثنا أبو عبد الله أحمد\n_________\n(١) لم أجد هذا القول.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٧، \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"زاد المسير\" لابن الجوزي ٨/ ١٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٧.\n(٣) انظر: \"معافي القرآن\" للفراء ٣/ ١٢٨، \"الوسيط\" للواحدي ٤/ ٢٣٧، \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"زاد المسير\" لابن الجوزي ٨/ ١٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٧.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"الجامع لأحكام القرآن\" ١٧/ ٢١٨.\n(٥) ابن فنجويه، ثقة، صدوق، كثر الرواية للمناكير.\n(٦) في الأصل: عمرو. والتصويب من كتب الترجمة، وهو البغدادي، حافظ، ثقة.","vol":"25","page":501},{"text":"ابن عبد الرحمن بن مرزوق (١)، قال: حدثنا مسلم بن أبي مسلم الجرميّ (٢)، قال: حدثنا مخلد بن الحسين (٣)، عن هشام بن حسان (٤)، عن محمد ابن سيرين (٥)، عن أبي هريرة - ﵁ - عن النبي - ﷺ - قال: \"لا يقولنَّ أحدكم: زرعتُ وليقل: حرثتُ؛ فإنَّ الزارع الله\"، قال أبو هريرة - ﵁ -: ألم تسمعوا قول الله ﷿: ﴿أَفَرَأَيْتُمْ مَا تَحْرُثُونَ (٦٣) أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (٦٤)﴾ (٦).\n\n<span data-type=\"title\" id=toc-5460>٦٥ </span>- ﴿لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا﴾ هشيمًا لا ينتفع به في مطعم ولا غذاء (٧).\n_________\n(١) ابن عطية، أبو عبد الله البغدادي ابن أبي عوف، ثقة.\n(٢) ثقة.\n(٣) الأزدي المهلبيُّ، أبو محمد البصري، ثقة.\n(٤) الأزدي القردوسيُّ، أبو عبد الله البصريُّ، ثقة، من أثبت الناس في ابن سيرين.\n(٥) ثقة، ثبت، عابد، كبير القدر.\n(٦) [٣٠١٣] الحكم على الإسناد:\nإسناده صحيح.\nالتحريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٨ من طريق أحمد بن الوليد القرشي عن مسلم بن أبي مسلم الجرمي، به بمثله، وذكره النحاس في \"إعراب القرآن\" ٤/ ٣٤٠، عنه بنحوه، وذكره الماوردي في \"النكت والعيون\" ٥/ ٤٦٠ مرفوعًا بنحوه، وأخرجه البيهقي في \"شعب الإيمان\" ٤/ ٣١١ - ٣١٢ (٥٢١٧)، من طريق أبي الحسين محمَّد بن علي بن مخلد، عن عمر الزيات، عن أحمد البيروني، عن مسلم بن أبي مسلم الجرمي به بنحوه، ٤/ ٣١٢ (٥٢١٨) من طريق خلف بن الهيثم، عن مسلم بن أبي مسلم الجرمي به بنحوه.\nوذكره السيوطي في \"الدر المنثور\" ٦/ ٢٣٥، وعزاه لابن مردويه عنه بنحوه.\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩٨، \"إعراب القرآن\" للنحاس ٤/ ٣٤٠، \"النكت والعيون\" للماوردي ٥/ ٤٦٠، \"معالم التنزيل\" للبغوي ٨/ ٢٠.","vol":"25","page":502},{"text":"وقال مُرة الهمداني: نبتًا لا قمح فيه (١) (فظلتم) قراءة العامة بفتح الظاء، وقرأ عبد الله (فَظِلْتُم) بكسرها (٢)، والأصل: ظلَلتُمْ، فحذف إحدى اللامين تخفيفًا (٣) فمن فتح فعلى الأصل، ومن كسر فعلى نقل حركة اللام المحذوفة إلى الظاء (٤).\n﴿تَفَكَّهُونَ﴾ قال يمان: تندمون على نفقاتكم (٥).\nدليله: ﴿فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنْفَقَ فِيهَا﴾ (٦)، وقال قتادة: تتعجبون مما نزل بكم (٧).\n_________\n(١) لم أجد هذا القول.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٠، \"زاد المسير\" لابن الجوزي ٨/ ١٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٤، ولم ينسبه، \"النكت والعيون\" للماوردي ٥/ ٤٦٠، ونسبه للحسن وقتادة، \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩.\n(٦) الكهف: ٤٢.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٨، ولم ينسبه، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٩، وانظر: \"إعراب القرآن\" للنحاس ٣/ ٣٣٨، عن مجاهد، \"النكت والعيون\" للماوردي ٥/ ٤٦١، عن ابن عباس، \"الوسيط\" للواحدي ٤/ ٢٣٨، نسبه للفراء وقال: هو قول عطاء والكلبي ومقاتل، \"معالم التنزيل\" للبغوي ٨/ ٢٠، عن عطاء والكلبي ومقاتل، ولم ينسبه لقتادة، \"زاد المسير\" لابن الجوزي ٨/ ١٤٨، عن ابن عباس ومجاهد وعطاء ومقاتل، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩ نحوه.","vol":"25","page":503},{"text":"وقال عكرمة: أي: تتلاومون (١).\nوقال الحسن: تندمون على ما سلف منكم من معصية الله التي أوجب عقوبتكم حتَّى نالكم في زرعكم ما نالكم (٢).\nوقال ابن يخلد: تعجبون (٣).\nوقال ابن كيسان: تحزنون وهو من الأضداد (٤).\nتقول العرب: تفكهت، أي؛ تنعمت، وتفهكت، أي: تحزَّنت (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٨.\nوانظر: \"إعراب القرآن\" للنحاس ٣/ ٣٣٨، \"النكت والعيون\" للما وردي ٥/ ٤٦٠، \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"زاد المسير\" لابن الجوزي ٨/ ١٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٩.\nوانظر: \"إعراب القرآن\" للنحاس ٣/ ٣٣٨ عنه، ونسبه أيضًا لقتادة، \"النكت والعيون\" للماوردي ٥/ ٤٦٠، \"الوسيط\" للواحدي ٤/ ٢٣٨، عن عكرمة وقتادة والحسن، \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩، ونسبه لعكرمة.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٨ - ١٩٩ عنه، وعن ابن عباس ومجاهد وقتادة، والماوردي في \"النكت والعيون\" ٥/ ٤٦١، ونسبه لابن عباس.\nوانظر: \"البحر المحيط\" لأبي حيان ٨/ ٢١١.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٠، \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩، \"تفسير القرآن العظيم\" ٤/ ٤٦٢، ولم ينسبه.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٣٨٥.","vol":"25","page":504},{"text":"وقال الفراء: تفكَّهون وتفَكَّنُونَ (١)، والحد (٢) والنون لغة عكل (٣).\nوقيل: التفكُّه: التكلم فيما لا يعنيك، ومنه قيل للمزاح فُكَاهة (٤).\n\n<span data-type=\"title\" id=toc-5461>٦٦ </span>- ﴿إِنَّا لَمُغْرَمُونَ (٦٦)﴾\nقرأ المفضَّل وأبو بكر (أإنا) بهمزتين على الاستفهام (٥)، ورواه عاصم عن زر بن حُبيش. وقرأ الباقون بهمزة واحدة على الخبر، أي: ويقولون: ﴿إِنَّا لَمُغْرَمُونَ﴾ (٦).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٨، قرأ بذلك أبي بن كعب وابن السميفع والقاسم بن محمد وعروة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩، ولم ينسبه.\n(٢) كتب هكذا في الأصل، ولم أميزه.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٢، ونسبه للفراء.\nعكل: هم بنو عكل بطن من طابخة، من العدنانية.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٣٦٧).\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٣)، \"التذكرة\" لابن غلبون ٢/ ٥٨٠، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٥، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٩)، \"سراج القارئ\" لابن القاصح (ص ٣٦٣)، \"غيث النفع\" للنوري (ص ٣٦٤).\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٤)، \"التذكرة\" لابن غلبون ٢/ ٥٨٠، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٥، \"التبصرة\" لمكي (ص ٦٩٣)، \"الحجة\" لابن زنجلة (ص ٦٩٧)، \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"سراج القارئ\" لابن القاصح (ص ٣٦٣)، \"غيث النفع\" للنوري (ص ٣٦٤)، \"إتحاف فضلاء البشر\" للدمياطي (٤٠٩).","vol":"25","page":505},{"text":"وقال مجاهد، وعكرمة، وقتادة: لمولع بنا (١).\nوقال ابن عباس وقتادة أيضًا: لمعذَّبون (٢) قالا: والغرام العذاب (٣)، وروى ابن أبي نجيح عن مجاهد أيضًا: لملقون بالشر (٤).\nوقال مقاتل بن حيان: مهلكون (٥).\nوقال الضحاك وابن كيسان: يقولون غرمنا أموالنا وذهب زرعنا وصار ما أنفقنا غُرمًا علينا (٦).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٨، ولم ينسبه، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢١٩، ونسبوه لعكرمة ومجاهد، والنحاس في \"إعراب القرآن\" ٤/ ٣٤١، والماوردي في \"النكت والعيون\" ٥/ ٤٦١، ونسباه لعكرمة.\n(٢) انظر: \"معاني القرآن\" ٣/ ١٢٨، ولم ينسبه، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٩، وانظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤١، ونسباه لقتادة، وهو الراجح؛ لأنَّه أقرب لكلام العرب، فإنَّه يقال للعذاب والهلاك: غرام، \"النكت والعيون\" للماوردي ٥/ ٤٦١، عن قتادة، \"معالم التنزيل\" للبغوي ٨/ ٢١، \"زاد المسير\" لابن الجوزي ٨/ ١٤٨، نسبه لابن قتيبة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ١٩٩، \"إعراب القرآن\" للنحاس ٤/ ٣٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٤٢.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٤، \"الوسيط\" للواحدي ٤/ ٢٣٨، ولم ينسباه، \"معالم التنزيل\" للبغوي ٨/ ٢٠، \"زاد المسير\" لابن الجوزي ٨/ ١٤٨، ونسبه للزجاج، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢١٩، نحوه.","vol":"25","page":506},{"text":"وقال مُرَّة الهمْداني: محاسبون (١).\n\n<span data-type=\"title\" id=toc-5462>٦٧ </span>- ﴿بَلْ نَحْنُ مَحْرُومُونَ (٦٧)﴾\nأي: محدودون ممنوعون معناه رزقنا محارَفُون (٢) والمحروم ضد المرزوق (٣)، وعن أنس - ﵁ - أنَّ النبيَّ - ﷺ - مرَّ بأرض للأنصار فقال: \"ما يمنعكم من الحرث بها\" قالوا: الجذوبة، قال: \"فلا تفعلوا فإنَّ الله يقول: أنَّا الزارع إن شئت زرعت بالماء وإن شئت زرعتُ بالريح، وإن شئت زرعتُ بالبذر\". ثم تلا: ﴿أَفَرَأَيْتُمْ مَا تَحْرُثُونَ (٦٣) أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (٦٤)﴾ (٤).\n\n<span data-type=\"title\" id=toc-5463>٦٨ </span>- قوله ﷿: ﴿أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ (٦٨)﴾ يعني: المطر (٥).\n\n<span data-type=\"title\" id=toc-5464>٦٩ </span>- ﴿أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ﴾ يعني: السحاب، واحدها مرنة (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٠.\n(٢) المُحَارَفُ: المحروم الَّذي قُتِّر عليه رزقُه.\nانظر: \"لسان العرب\" لابن منظور (حرف).\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠٠، \"إعراب القرآن\" للنحاس ٤/ ٣٤١، \"معالم التنزيل\" للبغوي ٢/ ٢١ مختصرًا.\n(٤) أورده القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٢٠، عنه بمثله.\n(٥) لم أجد هذا القول.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٠، عن مجاهد وقتادة وابن زيد وابن عباس.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ١١٤، ولم ينسبه، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٤، عن ابن عباس، \"معالم التنزيل\" للبغوي ٨/ ٢١، \"زاد المسير\" لابن الجوزي ٨/ ١٤٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢١، عن ابن عباس ومجاهد.","vol":"25","page":507},{"text":"قال الشاعر:\nفنحنُ كماءِ المُزن ما في نِصابِنا ... كَهَامٌ (١) ولا فينا يُعدُّ بخيلُ (٢)\n﴿أَمْ نَحْنُ الْمُنْزِلُونَ﴾ الماء من السحاب (٣).\n\n<span data-type=\"title\" id=toc-5465>٧٠ </span>- ﴿لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا﴾ (٤).\nقال ابن عباس - ﵄ -: شديد الملوحة (٥).\nوقال الحسن: مُرًّا زعاقًا (٦).\n﴿فَلَوْلَا﴾ أي: فهلَّا. ﴿تَشْكُرُونَ﴾ الَّذي صنع ذلك بكم (٧).\n_________\n(١) الكهام: البطيء الثقيل الكليل.\nانظر: \"لسان العرب\" لابن منظور (كهم).\n(٢) انظر: ديواني عُروة بن الوَردِ والسَّمَوْأل (ص ٩١)، \"المحرر الوجيز\" لابن عطية ١٥/ ٣٨١، \"الدر المصون\" للسمين الحلبي ١٠/ ٢٢٠.\n(٣) انظر: \"الدر المنثور\" للسيوطي ٦/ ١٦١.\n(٤) كتب في هامش الأصل: وعن أبي جعفر محمد الباقر أنَّ النبيَّ - ﷺ - كان يقول: إذا شرب: \"الحمد لله الَّذي سقانا عذبًا فراتًا برحمته ولم يجعله ملحًا أجاجًا بذنوبنا\"، رواه ابن أبي حاتم، عطية المكي.\nانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣٤، \"الدعاء\" للطبراني ٢/ ١٢١٨ (٨٩٩)، \"شعب الإيمان\" للبيهقي ٤/ ١١٥.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠١، ولم ينسبه، \"معالم التنزيل\" للبغوي ٨/ ٢١، \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٢١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢١، \"الجامع لأحكام القرآن\" ١٧/ ٢٢١.\n(٧) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٢، \"الجامع لأحكام القرآن\" ١/ ٢٢١.","vol":"25","page":508},{"text":"<span data-type=\"title\" id=toc-5466>٧١ </span>- قوله ﷿: ﴿أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ (٧١)﴾\nأي: تقدحونَ وتَستخرجون من زَنْدكم (١) يقال: أوْريت النَّار إذا قدحتها، وورى الزَّنْدُ يَري: إذا انقدح منه النار (٢).\n\n<span data-type=\"title\" id=toc-5467>٧٢ </span>- ﴿أَأَنْتُمْ أَنْشَأْتُمْ﴾ خلقتم.\n﴿شَجَرَتَهَا﴾ التي تقدح منها النار وهي المرْخُ (٣) والعَفَار (٤) (٥).\n﴿أَمْ نَحْنُ الْمُنْشِئُونَ﴾ المخترعون الخالقون (٦).\n\n<span data-type=\"title\" id=toc-5468>٧٣ </span>- ﴿نَحْنُ جَعَلْنَاهَا﴾ يعني: نار الدنيا (٧).\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٥، \"الوسيط\" للواحدي ٤/ ٢٣٨، \"معالم التنزيل\" للبغوي ٨/ ٢١، \"زاد المسير\" لابن الجوزي ٨/ ١٤٩، نسبه لابن قتيبة.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠١، \"معاني القرآن\" للزجاج ٥/ ١١٥، \"إعراب القرآن\" للنحاس ٤/ ٣٤٢، ونسبه لأبي جعفر، \"النكت والعيون\" للماوردي ٥/ ٤٦١، \"الوسيط\" للواحدي ٤/ ٢٣٨، \"زاد المسير\" لابن الجوزي ٨/ ١٤٩، نسبه للزجاج، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢١.\n(٣) شجر كثير الوَرى سريعة.\nانظر: \"لسان العرب\" لابن منظور (وري).\n(٤) شجر فيها نارٌ ويُسوي من أغصانها الزنادُ فيقتدح بها.\nانظر: \"لسان العرب\" لابن منظور (عفر).\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٨، \"معالم التنزيل\" للبغوي ٨/ ٢١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢١.\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢١.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢١، \"الجامع لأحكام القرآن\" ١٧/ ٢٢١.","vol":"25","page":509},{"text":"﴿تَذْكِرَةً﴾ للنار الكبرى (١).\nوعن أبي هريرة - ﵁ - أنَّ النبيَّ - ﷺ - قال: \"ناركم هذِه التي يُوقد بنو آدم جزء من سبعين جزءًا من نار جهنم\"، فقالوا: يا رسول الله - ﷺ -: إن كانت لكافيةً، قال: \"فإنَّها فضلت عليها بتسعة وستين جُزءا كلهنَّ مثل حرِّها\" (٢).\n﴿وَمَتَاعًا﴾ بُلغة ومنفعة (٣).\n﴿لِلْمُقْوِينَ﴾ للمسافرين (٤)، سمُّوا بذلك لنزولهم في الأرض\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠١، عن قتادة ومجاهد، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٤، عن ابن عباس.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٦١، عن قتادة، \"الوسيط\" للواحدي ٤/ ٢٣٨، \"معالم التنزيل\" للبغوي ٨/ ٢١، ونسباه لعكرمة ومجاهد ومقاتل.\n(٢) أخرجه الإمام البخاري كتاب بدء الخلق، باب صفة النار وأنها مخلوقة (٣٢٦٥) بنحوه، وأخرجه الإمام مسلم كتاب الجنة وصفة نعيمها وأهلها، باب في شدة حر نار جهنم (٢٨٤٣) بمثله.\nوأخرجه الإمام مالك في \"الموطأ\" كتاب الجامع، باب ما جاء في صفة جهنم (٨٤٤)، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ٢١ بنحوه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢١، \"زاد المسير\" لابن الجوزي ٨/ ١٤٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢١.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٢، عن ابن عباس وقتادة والضحاك ومجاهد، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٤، والنحاس في \"إعراب القرآن\" ٤/ ٣٤٢، ونسباه لابن عباس، والماوردي في \"النكت والعيون\" ٥/ ٤٦١، عن الضحاك، \"معالم التنزيل\" للبغوي ٨/ ٢١، وابن الجوزي في \"زاد المسير\" ٨/ ١٤٩، عن ابن عباس وقتادة والضحاك، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٢١، عن الضحاك.","vol":"25","page":510},{"text":"القَوَاء (١) وهي: القفر الخاليةُ البعيدة من العمران والأهلين (٢)، يقال: أقْوت الدارُ إذا خلت من سكانها (٣).\nقال الشاعر:\nأقوى وأقْفَرَ مِنْ نُعْمٍ وغيره ... هُوجُ الريَّاح بها بي التُّراب مَوَّارِ (٤) (٥)\nوقال آخر:\nيادَارَ مَيّة بالعَلْياء فالسَّنَدِ ... أقْوَتْ وطالَ عليها سالفُ الأَبَدِ (٦)\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٢٩، \"النكت والعيون\" للماوردي ٥/ ٤٦١، ونسبه للفراء، \"معالم التنزيل\" للبغوي ٨/ ٢١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢١.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٤٩، ونسبه لابن قتيبة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢١، ونسبه للفراء، \"إعراب القرآن\" للنحاس ٤/ ٣٤٣، \"الوسيط\" للواحدي ٤/ ٢٣٨، \"معالم التنزيل\" للبغوي ٨/ ٢١.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٢، ونسبه لأبي جعفر، \"النكت والعيون\" للماوردي ٥/ ٤٦٢، ونسبه لابن عيسى، \"جامع البيان\" للطبري ٢٧/ ٢٠٢، \"معاني القرآن\" للزجاج ٥/ ١١٥، \"معالم التنزيل\" للبغوي ٨/ ٢١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٢.\n(٤) في الأصل هوَّار وهو خطأ، والتصويب من \"ديوان النابغة الذبياني\".\nموار: الشيء إذا تردد، أي: يجيء ويذهب.\nانظر: \"لسان العرب\" لابن منظور (مور).\n(٥) انظر: \"ديوان النابغة الذبياني\"، د. محمَّد محمود (ص ٨٢)، \"جامع البيان\" للطبري ٢٧/ ٢٠٢.\n(٦) مية: اسم امرأة. انظر: \"لسان العرب\" لابن منظور ١٣/ ٢٣٧.","vol":"25","page":511},{"text":"وقال عنترة:\nحُيِّيتَ مِنْ طَلَلٍ تقَادَمَ عَهْدُهُ ... أقْوى وأقْفَر بَعد أُمِّ الهَيْثَم (١)\nقاله أكثر المفسرين (٢).\nوقال مجاهد: (للمقوين) للمستمتعين بها من الناس أجمعين المسافرين والحاضرين يستضاء بها في الظلمة، ويصطلي بها في البرد، وينتفع بها في الطبخ والخبز (٣) والاصطلاء والإضاءة، ويتذكر بها نار جهنم فيستجار بالله منها (٤).\nوقال ابن زيد: للجائعين (٥).\n_________\n= السند: ما ارتفع من الأرض في قُبُل الجبل أو الوادي.\nانظر: \"لسان العرب\" لابن منظور (سند).\nوانظر: \"ديوان النابغة الذبياني\" (ص ٣٧).\n(١) انظر: \"ديوان عنترة\" (ص ١٦)، \"أشعار الشعراء\" للأعلم الشنتمري ١/ ١١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٢.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٢، قال: حكى الثعلبي أنَّ أكثر المفسرين على القول الأول.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٢، وذكره الماوردي في \"النكت والعيون\" ٥/ ٤٦١، وانظر: \"الوسيط\" للواحدي ٤/ ٢٣٨، \"معالم التنزيل\" للبغوي ٨/ ٢٢٢، وزاد نسبته لعكرمة، \"زاد المسير\" مختصرًا ٨/ ١٥٠.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٢، وانظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٢، \"الكنت والعيون\" للماوردي ٥/ ٤٦١، \"زاد المسير\" لابن الجوزي ٨/ ١٥٠، \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"الجامع لأحكام القرآن\" ١٧/ ٢٢٢.","vol":"25","page":512},{"text":"يقول العرب: ما أقويت منذ كذا وكذا أي: ما أكلت شيئًا (١).\nوقال الربيع والسدي: للمنزلين المقترين (٢) المرملين الذين لا زاد معهم، يعني: نارًا يوقدون فيختبزون بها، وهي رواية العوفي عن ابن عباس - ﵄ - (٣).\nوقال قُطرب: المُقْوِي من الأضداد، يكون بمعنى الفقر، وبمعنى الغنى (٤) يقال: أقوى الرجل إذا لم يكن معه زاد، وأقوى إذا قويت دوابه وكثر ماله (٥).\nوقيل: الذين ذهبت أزوادهم (٦).\n\n<span data-type=\"title\" id=toc-5469>٧٤ </span>- ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ﴾\nأي: نزه ربك وبرئه مِمَّا يقول هؤلاء فيه تعالى (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠٢، \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٢.\n(٢) المقترين: الذين ضاق رزقهم وقلَّ.\nانظر: \"لسان العرب\" لابن منظور (قتر).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٧/ ٢٢٢.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٢، \"الأضداد\" للسجستاني (ص ٩٣)، \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٢.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٢.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٨.\n(٧) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٥، \"الوسيط\" للواحدي ٤/ ٢٣٨، \"زاد المسير\" لابن الجوزي ٨/ ١٥٠، ونسبه للزجاج، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٢.","vol":"25","page":513},{"text":"<span data-type=\"title\" id=toc-5470>٧٥ </span>- قوله -﷿-: ﴿فَلَا أُقْسِمُ﴾\nأي: فأقسم (١) و(لا) صلةٌ قاله أكثر المفسرين (٢)، وتصديقه قراءة عيسى بن عُمر، وحُميد (فلأُقْسِمُ) على التحقيق (٣)، وقال بعض أهل العربية: (لا) نفيٌ معناه: ليس الأمر كما يقول هؤلاء، ثمَّ أستأنف القسم، فقال: أُقْسِمُ (٤) ﴿بِمَوَاقِعِ النُّجُومِ﴾ قال ابن عباس - ﵄ -: هي نجوم القرآن لأنَّه نزل على رسول الله - ﷺ - نجومًا (٥).\nوقال قتادة: يعني بمساقط النجوم ومغايبها (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٣، ونسبه لسعيد بن جبير، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٢٣.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٥، \"النكت والعيون\" للماوردي ٥/ ٤٦٢، \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٣.\n(٣) انظر: \"المحتسب\" لابن جني ٢/ ٣٠٩، \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"زاد المسير\" لابن الجوزي ٨/ ١٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٣، عنهما.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٢، ونحوه في \"زاد المسير\" لابن الجوزي ٨/ ١٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٣، ونسبه للفراء.\n(٥) انظر: \"معاني القرآن\" للفراء ولم ينسبه ٣/ ١٢٩، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٣، عنه وعن عكرمة، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٤\nوانظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٣، \"النكت والعيون\" للماوردي ٥/ ٤٦٢، عنه وعن السدي، \"الوسيط\" للواحدي ٤/ ٢٣٩، \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"زاد المسير\" لابن الجوزي ٨/ ١٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٤.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٤، عنه وعن مجاهد. =","vol":"25","page":514},{"text":"وقال عطاء بن أبي رباح: منازلها (١).\nوقال الحسن: انكدراها وانتثارها يوم القيامة (٢).\nقرأ عبد الله بن مسعود - ﵁ - وإبراهيم والأعمش ويحيى وحمزة والكسائي وخلف وابن محيصن وحميد وابن أبي إسحاق، ورُويس عن يعقوب: ﴿بِمَوْقِعِ﴾ على التوحيد (٣)، وقرأ الباقون: ﴿بِمَوَاقِعِ النُّجُومِ﴾ على الجمع (٤)، وهو اختيار أبي عبيد وأبي حاتم فمن وحَّد فلأنَّ ذلك يؤدي عن الجمع، ومن جمع فلأنَّه أشيع وأليق،\n_________\n= وانظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٣، ونسبه للحسن، \"النكت والعيون\" للماوردي ٥/ ٤٦٢، نسبه لمجاهد، \"معالم التنزيل\" للبغوي ٨/ ٢٢، قال: قاله جماعة من المفسرين. \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٣.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٤، ونسبه لقتادة، وذكره ابن الجوزي في \"معالم التنزيل\" ٨/ ١٥١، عنه وعن قتادة.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"الجامع لأحكام القرآن\" ١٧/ ٢٢٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٤.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٣، \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"زاد المسير\" لابن الجوزي ٨/ ١٥١، \"الجامع لأحكام القرآن\" ١٧/ ٢٢٣.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٤)، \"التذكرة\" لابن غلبون ٢/ ٥٨٠، \"الكشف عن وجوه القراءات\" ٢/ ٣٠٥، \"التبصرة\" لمكي (ص ٦٩٣)، \"الحجة\" لابن زنجلة (ص ٦٩٧)، \"إتحاف فضلاء البشر\" للدمياطي (٤٠٩)، \"سراج القارئ\" لابن القاصح (ص ٣٦٣)، \"غيث النفع\" للنوري (ص ٣٦٤).\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٤)، \"التذكرة\" لابن غلبون ٢/ ٥٨٠، \"الكشف عن وجوه القراءات\" (ص ٣٠٦٢)، \"التبصرة\" لمكي (ص ٦٩٣)، \"الحجة\" لابن زنجلة (ص ٦٩٧)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٩)، \"سراج القارئ\" لابن القاصح (ص ٣٦٣)، \"غيث النفع\" (ص ٣٦٤).","vol":"25","page":515},{"text":"بما جاء فيه عن المفسرين (١).\n\n<span data-type=\"title\" id=toc-5471>٧٦ </span>- ﴿وَإِنَّهُ لَقَسَمٌ﴾ لحلف.\n﴿لَوْ تَعْلَمُونَ عَظِيمٌ﴾ كبير لو علمتم قدر ما أقسم الله به (٢).\n\n<span data-type=\"title\" id=toc-5472>٧٧ </span>- ﴿إِنَّهُ﴾ هذا الكتاب وهو جواب القسم (٣).\n﴿لَقُرْآنٌ كَرِيمٌ﴾ حسن مكرم عزيز (٤).\nوقال عبد العزيز بن يحيى الكناني: غير مخلوق (٥).\nوقيل: سمي كريمًا، لأنَّ يسره يغلب عسره (٦).\n\n<span data-type=\"title\" id=toc-5473>٧٨ </span>- ﴿فِي كِتَابٍ مَكْنُونٍ﴾\nمصون عند الله -﷿- (٧) محفوظ عن الشياطين وعن جميع ما يشين (٨).\n_________\n(١) انظر نحوه في: \"زاد المسير\" ٨/ ١٥١، \"الجامع لأحكام القرآن\" ١٧/ ٢٢٤.\n(٢) انظر: \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٣٩٠ نحوه.\n(٣) ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٤، ونسبه لابن عباس.\nوانظر: \"جامع البيان\" للطبري ٢٧/ ٢٠٤، \"النكت والعيون\" للماوردي ٥/ ٤٦٣، \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"زاد المسير\" لابن الجوزي ٨/ ١٥١.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٣، \"الوسيط\" للواحدي ٤/ ٢٣٩، \"معالم التنزيل\" للبغوي ٨/ ٢٢.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٤ ولم ينسبه.\n(٦) لم أجد هذا القول.\n(٧) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٤، ونسبه لمجاهد، \"الوسيط\" للواحدي ٤/ ٢٣٩، \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"زاد المسير\" لابن الجوزي ٨/ ١٥١، عن الزجاج، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٤.\n(٨) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠٤، \"معالم التنزيل\" للبغوي ٨/ ٢٢.","vol":"25","page":516},{"text":"وقال أبو حرزة: مكنون محفوظ عن الباطل (١).\nوعن ابن عباس - ﵄ -: هو كتاب في السماء (٢).\nوقيل: هو اللوح المحفوظ (٣).\n\n<span data-type=\"title\" id=toc-5474>٧٩ </span>- ﴿لَا يَمَسُّهُ﴾ لا يمس ذلك الكتاب (٤).\n﴿إِلَّا الْمُطَهَّرُونَ﴾ من الذنوب (٥)، وهم الملائكة (٦).\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٤، ولم ينسبه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٤، عنه وعن أبي نهيك.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ١١٥، ولم ينسبه، \"النكت والعيون\" للماوردي ٥/ ٤٦٣، عنه وعن جابر بن زيد، \"الجامع لأحكام القرآن\" ١٧/ ٢٢٤.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٦، ونسباه لابن عباس وجابر بن زيد، \"زاد المسير\" لابن الجوزي ونسبه لابن عباس ٨/ ١٥١.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٣٩، \"معالم التنزيل\" للبغوي ٨/ ٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٤٦.\n(٥) انظر: \"الدر المنثور\" للسيوطي ٦/ ٢٣٢.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٥ - ٢٠٦، ونسبه لابن عباس وسعيد بن جبير وأبي نهيك وعكرمة ومجاهد وأبي العالية.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٤، عن ابن عباس وسعيد بن جبير، \"معالم التنزيل\" للبغوي ٨/ ٢٣، عن سعيد بن جبير وأبي العالية وقتادة وابن زيد، \"زاد المسير\" لابن الجوزي ٨/ ١٥٢، عن ابن عباس وعكرمة ومجاهد وسعيد بن جبير، \"الجامع لأحكام القرآن\" للقرطبي، ١٧/ ٢٢٥، قاله أبو العالية وابن زيد، \"معاني القرآن\" للزجاج ٥/ ١١٦، \"الوسيط\" للواحدي ٤/ ٢٣٩، \"المحرر الوجيز\" لابن عطية ٥/ ٢٥١.","vol":"25","page":517},{"text":"[٣٠١٤] أخبرنا عبد الله بن حامد بن محمَّد الأصبهاني (١) قراءة عليه في شهور سنة ثمان وثمانين وثلاثمائة، قال: أخبرنا أبو حامد أحمد بن محمَّد بن الحسن بن الشرقي (٢)، قال: حدثنا محمَّد بن الحسين بن طرخان (٣)، قال: حدثنا سعيد بن منصور (٤)، قال: حدثنا أبو الأحوص (٥)، عن عاصم الأحول (٦)، عن أنس - ﵁ - في قوله تعالى ﴿لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ﴾ قال: الملائكة (٧).\n[٣٠١٥] وأخبرنا أبو بكر بن عبدوس (٨)، قال: حدثنا أبو الحسن بن محفوظ (٩)، قال: حدثنا عبد الله بن هاشم (١٠)،\n_________\n(١) لم يذكر بجرح أو تعديل\n(٢) ثقة، مأمون.\n(٣) لم أجده.\n(٤) ثقة.\n(٥) سلام بن سليم الحنفي، مولاهم الكوفي، ثقة، متقن، صاحب حديث.\n(٦) عاصم بن سليمان، أبو عبد الرحمن البصري، الأحول، ثقة.\n(٧) [٣٠١٤] الحكم على الإسناد:\nفيه محمَّد بن طرخان لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأورده البغوي في \"معالم التنزيل\" ٨/ ٢٣، بغير سند عنه به.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٥ عنه، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٣٢، وعزاه لعبد بن حميد وابن المنذر عن الربيع عن أنس بنحوه.\n(٨) محمَّد بن أحمد بن عبدوس بن أحمد النيسابوري النحوي الفقيه، لم يذكر بجرح أو تعديل.\n(٩) لم أجده.\n(١٠) ابن حيان، أبو عبد الرحمن الطوسي، ثقة صاحب حديث.","vol":"25","page":518},{"text":"قال: حدثنا عبد الرحمن (١)، عن سفيان (٢)، عن الربيع (٣)، عن سعيد بن جبير (٤) ﴿لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ﴾ قال: الملائكة الذين في السماء (٥).\nوقال أبو العالية وابن زيد: ليسوا أنتم أصحاب الذنوب، وإنَّما هم الذين طُهِّروا من الذنوب؛ كالرسل من الملائكة، والرسل من بني آدم، فجبريل النازل به مطهر -﵇-، والرسل الذين يجيئهم بذلك مُطهَّرون (٦).\nوقال ابن عباس - ﵄ -: لا يمسه إلاَّ المطهرون من الشرك (٧).\n_________\n(١) ابن مهدي بن حسان العنبري، اللؤلؤي، ثقة، ثبت.\n(٢) هو الثوري، ثقة عابد فقيه كان ربما دلس.\n(٣) ابن أبي راشد، ثقة، ثقة.\n(٤) ثقة ثبت فقيه.\n(٥) [٣٠١٥] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته، وشيخ المصنف لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٥ من طريق ابن بشار عن عبد الرحمن ابن مهدي به بنحوه، وانظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٤، \"معالم التنزيل\" للبغوي ٨/ ٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٥، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٣٢، وعزاه لابن المنذر عنه بمثله.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٦.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٤، ونسبه لزيد بن أسلم، \"معالم التنزيل\" للبغوي ٨/ ٢٣، \"زاد المسير\" لابن الجوزي ٨/ ١٥٢، نسبه للربيع بن أنس. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٥.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٠، وذكره الماوردي في \"النكت والعيون\" ٥/ ٤٦٤، ونسبه للكلبي، \"زاد المسير\" لابن الجوزي ٨/ ١٥٢ نسبه لابن السائب.","vol":"25","page":519},{"text":"وقال عكرمة: هم حَملَةَ التوراة والإنجيل (١).\nقال قتادة: لا يمسه إلا المطهرون عند الله تعالى، فأمَّا في الدنيا فيمسه الكافر النجس والمنافق النجس (٢).\nوروى حيان عن الكلبي: هم السَّفرَة الكرام البرَرة (٣).\nوقال محمَّد بن فضيل: عنه لا يقرؤه إلَّا الموحِّدون (٤).\nوقال عكرمة: كان ابن عباس - ﵄ - ينهى أن يُمَكَّنَ أحدٌ من اليهود والنصارى من قراءة القرآن (٥).\nوقال الفرَّاء: لا يجد طعمه ونفعه إلَّا من آمن به (٦).\nوقال الحسين بن الفضل: لا يعرف تفسيره وتأويله إلَّا من طهَّره الله من الشرك والنفاق (٧).\nوقال أبو بكر الورَّاق: لا يوفق للعمل به إلَّا السُّعداء (٨).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٦، وانظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٤.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٥.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٣، ونسبه لمحمد بن فضيل. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٣، \"الجامع لأحكام القرآن\" ١٧/ ٢٢٦.\n(٦) انظر: \"معاني القرآن\" ٣/ ١٣٠.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٦.\n(٨) السابق.","vol":"25","page":520},{"text":"وقال أبو العباس بن عطاء: لا يفهم حقائق القرآن ودقائقه إلَّا من طهر سِرُّه عند الأبرار من الأقذار (١).\nوقال الجنيد: هم الذين طَهُرَ سرهم عما سوى الله (٢).\nوقيل: لا يمسه إلا المطهرون من الأحداث والجنايات والنجاسات (٣) وردوا الهاء في قوله: ﴿لَا يَمَسُّهُ﴾ إلى القرآن (٤).\nوقالوا: أراد بالقرآن: المصحف، وسمَّاه قرآنًا على قرب الجوار والاتساع (٥).\nكما روي في الخبر الصحيح، أنَّ رسول الله - ﷺ - نهى أن يسافر بالقرآن إلى أرض العدو مخافة أن تناله أيديهم (٦).\nوظاهر الآية نفي، ومعناها نهي، كقوله تعالى ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ\n_________\n(١) انظر: \"حقائق التفسير\" للسلمي ٣٢٨/أنحوه.\n(٢) انظر: \"حقائق التفسير\" للسلمي ٣٢٨/أ.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٣، \"زاد المسير\" لابن الجوزي ٨/ ١٥٢.\n(٤) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٢١٣.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٣.\n(٦) أخرجه الإمام البخاري كتاب الجهاد والسير، باب السفر بالمصاحف إلى أرض العدو (٢٩٩٠) بمثله، وأخرجه الإمام مسلم كتاب الإمارة، باب النهي أن يسافر بالمصحف إلى أرض الكفار، إذا خيف وقوعه بأيديهم (١٨٦٩) بنحوه، وأخرجه ابن ماجه كتاب الجهاد باب النهي أن يسافر بالقرآن إلى أرض العدو (٢٨٨٠) بمثله، وأخرجه أبو داود في كتاب الجهاد، باب في المصحف يسفر به إلى أرض العدو (٢٦١٠) بمثله، وأخرجه الإمام أحمد في \"المسند\" ٢/ ٦٣، (٥٢٩٣) بمثله جميعهم من حديث عبد الله بن عمر.","vol":"25","page":521},{"text":"بِأَنْفُسِهِنَّ﴾ (١) ونحو هذا، واستدلوا بهذِه الآية على منع الجنب والحائض والمحدث من مس المصحف وحمله، وقالوا: لا يجوز لأحدٍ حمل المصحف ولا مسُّه حتى يكون على صفة تجوز له الصلاة.\nوإلى هذا ذهب جمهور الفقهاء (٢)، وقاله على وسعد بن أبي وقَّاص، وسعيد بن زيد، وابن مسعود - ﵃ -، وعطاء والزهري، ومالك، والشافعي ﵏، إلَّا أنَّ أبا حنيفة ﵀ لم يمنع من حمله بعلَّاقة أو مسّه بحائل، والاختيار أنَّه ممنوع منه، لأنَّه إذا حمله بجلده فإنَّما حمله بحائل ومع هذا يمنع منه (٣).\nوذهب الحكم، وحمَّاد، وداود بن علي إلى أنَّه لا بأس يحمل المصحف ومسه على أي صفة كانت، سواء كان طاهرًا أو غير طاهر مؤمنًا كان أو كافرًا (٤)، إلَّا أنَّ داود قال: لا يجوز للمشرك حمل المصحف (٥).\nوالدليل على أنَّه لا يحمل المصحف ولا يمسه إلَّا طاهر: ما روى\n_________\n(١) البقرة: ٢٢٨.\n(٢) انظر: \"المهذب\" لإبي إسحاق الشيرازي ١/ ١٠٣، \"المجموع شرح المهذب\" للنووي ٢/ ٧٩، \"روضة الطالبين\" للنووي ١/ ٨٠، \"مواهب الجليل\" للحطاب ١/ ٣٠٣.\n(٣) انظر: \"الحاوي الكبير\" للماوردي ١/ ١٤٥، \"المغني\" لابن قدامة ١/ ٢٠٣، \"المحلى\" لابن حزم ١/ ١٩٩.\n(٤) انظر: \"الحاوي الكبير\" للماوردي ١/ ١٤٥.\n(٥) انظر: \"الحاوي الكبير\" للماوردي ١/ ١٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٧.","vol":"25","page":522},{"text":"أبو بكر بن محمَّد بن عمرو بن حَزم (١)، عن أبيه (٢) عن جده (٣) أنَّ النبي - ﷺ - لمَّا بعثه إلى اليمن كتب في كتابه: أن لا يمس المصحفَ ولا يحمله إلَّا طاهر (٤).\n_________\n(١) الأنصاري الخزرجي، ثقة، عابد.\n(٢) أبو عبد الملك المدني، له رؤية.\n(٣) عمرو بن حزم بن زيد بن لودان بن حارثة الصحابي المشهور.\n(٤) الحكم على الإسناد:\nإسناده منقطع.\nالتخريج:\nأخرجه الإمام مالك في \"الموطأ\" كتاب القرآن، باب الأمر بالوضوء لمن مسَّ القرآن ١/ ١٩٩.\nوأخرجه الدارمي في \"سننه\" (٢٣١٢)، عن أبي بكر بن محمَّد بن عمرو بن حزم به بنحوه، ورواه أبو داود في \"المراسيل\" (١٣١) من حديث الزهري قال: قرأت صحيفة عن أبي بكر بن محمَّد بن عمرو بن حزم ذكر أنَّ رسول الله - ﷺ - كتبها لعمرو ابن حزم حين أمره على نجران، وساق الحديث وفيه. . \"ولا يمسن القرآن إلا طاهر\"، ثمَّ قال: روي مسندًا ولا يصح.\nوأخرجه الواحدي في \"الوسيط\" بسنده، ٤/ ٢٤٠ عن عبد الله بن أبي بكر، عن أبيه به بنحوه، وأخرجه البغوي في \"معالم التنزبل\" ٨/ ٢٣، من طريق مالك عن عبد الله بن أبي بكر بن حزم به بنحوه، وقال ابن كثير في \"تفسير القرآن العظيم\" ١٣/ ٣٩١ بعد أن ساق مرسل أبي داود: وهذِه وجادة جيدة قد قرأها الزهري وغيره، ومثل هذا ينبغي الأخذ به، وقد أسنده الدارقطني عن عمرو بن حزم وعبد الله بن عمر وعثمان ابن أبي العاصم وفي إسناد كل منهما نظر، والله أعلم.\nوقال ابن عبد البر في \"التمهيد\" ١٧/ ٣٣٨: لا خلاف عن مالك في إرسال هذا الحديث، وقد روي مسندا من وجه صالح وهو كتاب مشهور عند أهل السير، معروف عند أهل العلم معرفة يستغنى بها في شهرتها عن الإسناد. =","vol":"25","page":523},{"text":"وروى سالم بن عبد الله بن عمر عن أبيه أنَّ النبيَّ - ﷺ - قال: \"لا تمس القرآن إلَّا وأنت طاهر\" (١)، ولأنَّه إجماع الصحابة - ﵃ -.\nروي أنَّ عليًّا - ﵁ - سُئل: أيمس المحدث المصحف؟ فقال: لا (٢)، وروي أنَّ مصعب بن سعد بن أبي وقاص كان يقرأ من المصحف فأدخل يده فَحَلَّ ذَكَرَه، فأخذ أبوه المصحف من يدِه، وقال: قم فتوضأ ثمَّ خذه (٣)، ولا مخالف لهما في الصحابة.\n_________\n= وأخرجه الدارقطني في \"سننه\" ١/ ١٢٨ (٤٢٩) من طريق عبد الله بن أبي بكر عن أبيه بنحوه، وقال: حديث مرسل ورواته ثقات، ١/ ١٢٩ (٤٣٢) من طريق عبد الله ومحمد ابني أبي بكر بن حزم عن أبيهما به بنحوه، ١/ ١٢٩ (٤٣٣) من طريق سليمان بن داود عن الزهري عن أبي بكر بن محمَّد بن عمرو بن حزم به بنحوه، وفيه سليمان بن أرقم ضعيف، وهو المذكور في الإسناد بـ (سليمان بن داود) وهو وهم من أحد رواة الحديث.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٢١، له شواهد: أخرجه الطبراني في \"المعجم الكبير\" ٣/ ٢٠٥ بمعناه، وفي إسناده سويد أبو حاتم.\nقال ابن حجر في \"تقريب التهذيب\" (٢٦٧٨): صدوق سيئ الحفظ له أغلاط.\nوأخرجه الطبراني في \"المعجم الأوسط\" ٤/ ١٨١ (٣٣٢٥) بنحوه، كلاهما من حديث حكيم بن حزام.\n(١) أخرجه الطبراني في \"المعجم الصغير\" ٢/ ١٣٩، من طريق سليمان بن موسى عن سالم بن عبد الله بن عمر به بمثله، وأخرجه الدارقطني في \"السنن\" ١/ ١٢٨ (٤٣١)، من طريق سليمان بن موسى عن سالم به بمثله، وأخرجه البيهقي في \"السنن الكبرى\" ١/ ٨٨.\n(٢) انظر: \"الحاوي الكبير\" للماوردي ١/ ١٤٥.\n(٣) أخرجه الطحاوي في \"شرح معاني الآثار\" ١/ ٧٦ من طريق الحكم عن مصعب به.","vol":"25","page":524},{"text":"وقال عطاء: ﴿لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ﴾ قال: لا يقلب الورق من المصحف إلَّا المتوضئ (١).\nواستدل المبيحون بكتاب رسول الله - ﷺ - إلى قيصر وفيه: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ﴿قُلْ يَاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ﴾ [آل عمران: ٦٤] الآية.\nواختار الفقهاء ذلك إذا دعت ضرورة إليه وحمله عذر عليه فلا حجة فيه (٢)، وأما مسّ الصبيان إياه فلأصحابنا فيه وجهان:\nأحدهما: أنَّهم يمنعون منه كالبالغين اعتبارًا لهم.\nوالثاني: لا يُمنعون لمعنيين.\nأحدهما: أنَّ الصبيَّ لو منع من ذلك أدى أن لا يتلقن القرآن ولا يتعلَّمه ولا يحفظه، لأنَّ وقف تعلمه وحفظه حال الصغر.\nوالثاني: أنَّ الصبيَّ وإن كانت له طهارة فليست بكاملة؛ لأنَّ النيَّة لا تصح منه، وإذا جاز أن يحمله على طهر غير كامل جاز أن يحمله محدثًا (٣) والله أعلم.\n\n<span data-type=\"title\" id=toc-5475>٨٠ </span>- قوله -﷿-: ﴿تَنْزِيلٌ﴾ أي: منزل.\n﴿مِنْ رَبِّ الْعَالَمِينَ﴾ فسمي المنزَّل: تنزيلًا على اتساع اللغة، كما\n_________\n(١) انظر: \"الحاوي الكبير\" للماوردي ١/ ١٤٥، \"روضة الطالبين\" للنووي ١/ ٧٩، \"مواهب الجليل\" للحطاب ١/ ٣٠٣، ولم ينسبوه لعطاء.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٧ مختصرًا.\n(٣) انظر: \"الحاوي الكبير\" للماوردي ١/ ١٤٥، \"المهذب\" للشيرازي ١/ ١٠٣، \"المغني\" لابن قدامة ١/ ٢٠٤.","vol":"25","page":525},{"text":"تقول المقدور: قَدَرٌ، والمخلوق خَلْق (١)، وهذا الدرهم ضَرْبُ الأميرِ (٢)، ووزن سبعة دراهم ونحوها ..\nوقيل: ﴿تَنْزِيلٌ﴾ صفة لقوله: ﴿لَقُرْآنٌ كَرِيمٌ﴾.\nقيل: هو تنزيل (٣).\n\n<span data-type=\"title\" id=toc-5476>٨١ </span>- ﴿أَفَبِهَذَا الْحَدِيثِ﴾ يعني: القرآن (٤).\n﴿أَنْتُمْ مُدْهِنُونَ﴾. قال ابن عباس - ﵄ - وعطاء: مكذبون (٥).\nوقال مقاتل بن سليمان، وقتادة: كافرون (٦)، ونظيره: ﴿وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ﴾ (٧).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٤، \"زاد المسير\" لابن الجوزي ٨/ ١٥٣، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٣٩١.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٧.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٦، \"الجامع لأحكام القرآن\" ١٧/ ٢٢٧.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٤، \"معالم التنزيل\" للبغوي ٨/ ٢٤، \"زاد المسير\" لابن الجوزي ٨/ ١٥٣.\n(٥) انظر: \"معاني القرآن\" ٣/ ١٣٠، \"معاني القرآن\" للزجاج ٥/ ١١٦، ولم ينسباه، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٧، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٤، والماوردي في \"النكت والعيون\" ٥/ ٤٦٤، والبغوي في \"معالم التنزيل\" ٨/ ٢٤، ونسبوه لابن عباس، وابن الجوزي في \"زاد المسير\" ٨/ ١٥٣، ونسبه لابن عباس والضحاك والفراء، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٢٧.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٤، ونسبه لمقاتل بن حيان، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٧.\n(٧) القلم: ٩.","vol":"25","page":526},{"text":"قال ابن كيسان: المدهن الذي لا يفعل ما يحق عليه ويدفعه بالعلل (١).\nوقال المؤرِّج؛ المُدهِن المنافق الذي يُليِّن جانبه ليُخفِي كفره (٢).\nوأدْهَنَ وَدَاهَن واحد، وأصله من الدَّهَن (٣).\nوقال مجاهد: يريدون أن تمالئوهم فيه، وتركنوا إليهم (٤).\nوقال بعض أئمة اللغويين: مُدهِنُون، تاركون للحزم في قبول القرآن والتهاون بأمره، ومداهنة العدو وملاينته فيما يجب من مغالظته، وأصله من اللين والضعف (٥).\nقال أبو قيس بن الأسلت: الحزم والقوة خير من الإدْهَان والعهد والهاع (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٨.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٦، \"النكت والعيون\" للماوردي، ونسبه لابن عيسى ٥/ ٤٦٥، \"الوسيط\" للواحدي، ولم ينسبه ٤/ ٢٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٧.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٨، \"لسان العرب\" لابن منظور (دهن).\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٥، \"زاد المسير\" لابن الجوزي ٨/ ٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٨.\n(٥) انظر: \"العين\" للخليل ٤/ ٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٨، \"لسان العرب\" لابن منظور (دهن).\n(٦) الهاعَ: وهو من جاءه القيء، ومن غير تكلف.","vol":"25","page":527},{"text":"<span data-type=\"title\" id=toc-5477>٨٢ </span>- ﴿وَتَجْعَلُونَ رِزْقَكُمْ﴾ أي: حظكم ونصيبكم من القرآن (١).\n﴿أَنَّكُمْ تُكَذِّبُونَ﴾.\nقال الحسن: في هذِه الآية خسر عبدٌ لا يكون حظه من كتاب الله تعالى إلا التكذيب به (٢).\nوقال آخرون: هذا في الاستسقاء بالأنواء (٣).\nقال عطاء: كانوا يمطرون فيقولون مطرنا بنوء كذا، وصدق نوء كذا (٤).\n[٣٠١٦] أنبأني عبد الله بن حامد (٥)، قال: حدثنا محمَّد بن الحسين (٦)، قال: حدثنا أحمد بن يوسف (٧)، قال: حدثنا النَّضر بن\n_________\n= انظر: \"العين\" للخليل (عها)، \"لسان العرب\" لابن منظور (هاع).\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٤، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ١٥٤، ونسبه للثعلبي.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٩.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٤.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠٨ - ٢٠٩، وذكره الماوردي في \"النكت والعيون\" ٥/ ٤٦٥، ونسبه لابن عباس وعلي بن أبي طالب مرفوعًا، \"الوسيط\" للواحدي ٤/ ٢٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٩.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ١١٦، \"النكت والعيون\" للماوردي ٥/ ٤٦٥، \"زاد المسير\" لابن الجوزي ٨/ ١٥٤، ولم ينسبوه.\n(٥) الوزان لم يذكر بجرح أو تعديل.\n(٦) ابن الحسن بن الخليل القطان، قال عنه الحاكم: الشيخ الصالح.\n(٧) الأزدي المهلبي المعروف بحمدان حافظ ثقة.","vol":"25","page":528},{"text":"محمَّد (١)، قال: حدثنا عكرمة (٢)، قال: حدثنا أبو زميل (٣)، قال: حدثنا ابن عباس - ﵄ - قال: مُطر الناسُ على عهد النبي - ﷺ - فقال النبي - ﷺ -: \"أصبح من الناس شاكر، ومنهم كافر، فمنهم من يقول: هذِه رحمة وضعها الله حيث شاء، ومنهم من يقول: صدق نوء كذا وكذا\" قال: فنزلت هذِه الآية: ﴿فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ﴾ إلى قوله: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ﴾ (٤).\nوشرح قول ابن عباس - ﵄ - في سبب نزول هذِه الآية، ما روي عنه أنَّ النبي - ﷺ - خرج في سفر فأصابهم العطش وليس معهم ماء، فذكروا ذلك للنبيَّ - ﷺ - فقال: \"أرأيتم إن دعوت الله لكم فسقُيتم فلعلَّكم تقولون: سقينا هذا المطر بنوء كذا وكذا\" فقالوا: يا رسول الله: ما\n_________\n(١) ابن موسى الجرشيُّ، أبو عمر اليماميُّ، ثقة له أفراد.\n(٢) ابن عمار العجلي، أبو عمَّار اليمامي، صدوق يغلط وفي روايته عن يحيى ابن أبي كثير اضطراب ولم يكن له كتاب.\n(٣) سماك بن الوليد الحنفي، أبو زميل اليمامي ليس به بأس.\n(٤) [٣٠١٦] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل، وعكرمة صدوق يغلط.\nالتخريج:\nأخرجه الإمام مسلم كتاب الإيمان، باب بيان كفر من قال: مطرنا بالنوء (٢٤٣) بمثله، والطبراني في \"المعجم الكبير\" ١٢/ ١٩٨ (١٢٨٨٢)، كلاهما من طريق العباس بن عبد العظيم العنبري عن النضر بن محمَّد به بمثله، وأخرجه الواحدي في \"أسباب النزول\" (٤٢٣) من طريق حمدان السلمي عن النضر بن محمَّد به بنحوه، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٨، من طريق سعيد بن جبير عن ابن عباس بمعناه.","vol":"25","page":529},{"text":"هذا بحين الأَنْواء، قال: فصلى ركعتين ودعا ربَّه، فهاجت ريحٌ ثمَّ هاجت سحابة، فمُطرنا حتى سالت الأودية، وملؤوا الأسقية، ثمَّ ركب النبي - ﷺ - فمرَّ ومعه عصابة من أصحابه برجل يغترف بقدح له، وهو يقول: سُقينا بنوء كذا وكذا، ولم يقل هذا من رزق الله، فأنزل الله -﷿-: ﴿وَتَجْعَلُونَ رِزْقَكُمْ﴾ (١) أي: شكركم الله على رزقه إياكم أنَّكم تكذبون بالنعمة (٢)، ويقولون: سُقينا بنَوء كذا وكذا، وهذا كقول القائل: جعلت إحساني إليك إساءة منك إليَّ، وجعلت شكر إكرامي لك أنَّك اتَّخذتني عدوًّا (٣)، فمجاز الآية: وتجعلون شكر رزقكم، فحذف المضاف وأقام المضاف إليه مقامه، كقوله تعالى: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٤) ونحوها (٥).\nقال الشاعر:\nفكأنَّ شكر القوم عند المُنَى ... كيُّ الصحيحات وفقْءُ الأعينِ (٦)\n_________\n(١) أورد الواحدي نحوه في \"أسباب النزول\" (٤٢٣) بغير إسناد، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٣٣ - ٢٣٤، وعزاه لابن مردويه بنحوه.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٦، \"معالم التنزيل\" للبغوي ٨/ ٢٤، \"الجامع لأحكام القرآن\" للقرطبي بنحوه ١٧/ ٢٢٨.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٢٨، وفيه: وجعلت إنعامي لديك أنَّ اتخذتني عدوًّا.\n(٤) يوسف: ٨٢.\n(٥) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٤.\n(٦) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٢١٥، \"المحرر الوجيز\" لابن عطية =","vol":"25","page":530},{"text":"دليل هذا التأويل:\n[٣٠١٧] ما أخبرني عبد الله بن حامد (١)، قال: أخبرنا عمر بن الحسين (٢)، قال: حدثنا أحمد (٣)، قال: حدثنا أبي (٤)، قال: حدثنا الحصين (٥)، عن هارون بن سعد (٦)، عن عبد الأعلى (٧)، عن أبي عبد الرحمن (٨)، عن علي - ﵁ - أنَّ رسول الله - ﷺ - قرأ: (وتجعلون شكركم أنكم تكذبون) (٩).\n_________\n= ٥/ ٢٥٣، \"الدر المصون\" للسمين الحلبي ١٠/ ٢٢٧، وفيه: كأن بدل فكأن.\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم يتبين لي من هو.\n(٤) لم يتبين لي من هو.\n(٥) لم يتبين لي من هو.\n(٦) هارون بن سعد العجليُّ، صدوق رمي بالرفض وقيل: رجع عنه. قال أحمد: روى عنه الناس وهو صالح وقال ابن معين: ليس به بأس، وقال أبو حاتم: لا بأس به، روى عنه الثوري، وذكره ابن حبَّان في \"الثقات\".\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٩٠، \"الثقات\" لابن حبَّان ٧/ ٥٧٩، \"المجروحين\" لابن حبَّان ٣/ ٩٤، \"تهذيب الكمال\" للمزي ٣٠/ ٨٥، \"المغني في الضعفاء\" للذهبي ٢/ ٧٠٤، \"تقريب التهذيب\" لابن حجر (٧٢٢٧).\n(٧) عبد الأعلى بن عامر الثلعبيُّ الكوفي، صدوق يهم.\n(٨) السلمي، هو عبد الله بن حبيب بن ربيعة الكوفي القارئ، ثقه، ثبت.\n(٩) [٣٠١٧] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٨ من طريق سفيان عن عبد الأعلى به =","vol":"25","page":531},{"text":"وعن الهيثم بن عدي أنَّه قال: إنَّ من لغة أَزْد شَنُوءَة، ما رزقُ فلان؟ أي: ما شُكْرُ (١).\nوعن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"قال الله -﷿-: ما أنعمت على عبادي من نعمة إلَّا أصبح فريقٌ منهم بها كافرين\"، قالوا: وكيف يا رسول الله؟ قال: \"ينزل الله الغيث، فيقولون بعضهم: مُطرنا بنوء كذا، وصدق كوكب كذا\" (٢).\nوروى أبو هريرة وزيد بن خالد الجهني - ﵄ - قالا: صلى بنا رسول الله - ﷺ - صلاة الصبح بالحُدَيبية (٣) في أثَر سماء كانت من الليل، ثمَّ التفت إلينا، فقال: \"أتدرون ماذا قال ربكم\"؟ قلنا: الله ورسوله\n_________\n= بمثله، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٤، من طريق إسرائيل عن عبد الأعلى به بنحوه، وذكره الماوردي في \"النكت والعيون\" ٥/ ٤٦٥، عنه، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٢٨، عنه بمثله.\nوانظر: \"الدر المنثور\" ٦/ ٢٣٤، وعزاه لابن المنذر وابن مردويه عنه بمثله، وله شاهد عند مسلم كتاب الإيمان، باب بيان كفر من قال: مطرنا بالنوء (٧١) من حديث ابن عباس بمعناه.\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠٧، \"معالم التنزيل\" للبغوي ٨/ ٢٤، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٣٩٢.\n(٢) أخرجه مسلم كتاب الإيمان باب بيان كفر من قال: مطرنا بالنوء (٧٢) بنحوه، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٠٨ بمعناه، وأخرجه الواحدي في \"الوسيط\" ٤/ ٢٤١ بنحوه، وأخرجه أيضًا في \"أسباب النزول\" (٤٢٣ - ٤٢٤) بنحوه، جميعهم من حديث أبي هريرة.\n(٣) الحُدَيبية: قرية متوسطة بين مكة والمدينة وهي إلى مكة أقرب، وبعضها في الحل وبعضها في الحرم، وبينها وبين المسجد أكثر من يوم.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٢٩.","vol":"25","page":532},{"text":"أعلم، قال: \"قال الله تعالى: أصبح من عبادي مؤمن بي، وكافر، فمن قال: مُطرنا بنوء كذا فذلك كافرٌ بي ومؤمنٌ بالكوكب، ومن قال: مطرنا بفضل الله ورحمته فذلك مؤمنٌ بي وكافرٌ بالكوكب\" (١).\n[٣٠١٨] وأنبأني عقيل (٢)، قال: حدثنا المعافى بن المبتلى (٣)، قال: أخبرنا محمَّد بن جرير (٤)، قال: حدثني بشر بن يونس (٥)، قال: حدثنا سفيان (٦)، عن محمَّد بن إسحاق (٧)، عن محمَّد بن إبراهيم بن الحارث التيمي (٨)، عن أبي سلمة (٩)، عن أبي هريرة - ﵁ - أنَّ رسول الله - ﷺ - قال: \"إنَّ الله - ﷾ - ليصبح عباده بالنعمة، أو\n_________\n(١) أخرجه البخاري كتاب الأذان، باب ما يستقبل الإمام الناس إذا سلم (٨٤٦) بمعناه، وفي كتاب المغازي باب غزوة الحديبية (٤١٤٧) بمعناه، وفي كتاب الاستسقاء باب: ﴿وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ﴾ (١٠٣٨) بنحوه، وأخرجه مسلم في كتاب الإيمان باب بيان كفر من قال: مطرنا بالنوء (٧١) بنحوه، وأخرجه أبو داود كتاب الطب باب في النجوم (٣٩٠٦) بمثله، وأخرجه النسائي في كتاب الاستسقاء، باب كراهية الاستمطار بالكوكب (١٥٢٥) بمعناه، جميعهم من حديث زيد بن خالد الجهني.\n(٢) لم أجده.\n(٣) هو المعافى بن زكريا، فقيه حافظ، ثقة.\n(٤) الطبري، ثقة.\n(٥) ابن عبد الأعلى، الصدفي، ثقة.\n(٦) هو الثوري، ثقة حافظ إمام حجة.\n(٧) ابن يسار، صدوق يدلس ورمي بالتشيع والقدر.\n(٨) أبو عبد الله المدني، ثقة له أفراد.\n(٩) ابن عبد الرحمن بن عوف، ثقة مكثر.","vol":"25","page":533},{"text":"يمسيهم بها فيصبح قوم كافرين يقولون: مطرنا بنوء كذا وكذا\" (١).\n[٣٠١٨/ ٢] قال محمَّد (٢): فذكرت هذا الحديث لسعيد بن المسيب (٣)، فقال: ونحن قد سمعنا من أبي هريرة، قد أخبرني من شهد عمر بن الخطاب - ﵁وهو يستسقي، فلما استسقى التفت إلى العباس - ﵁ - فقال: يا عم رسول الله كم بقي من نَوء الثريا؟ فقال: العلماء يزعمون أنَّها تعترض في الأفق سبعًا بعد سقوطها، قال: فما مضت سابعة حتى مُطروا، فقال عمر - ﵁ -: الحمد لله هذا بفضل الله ورحمته (٤).\n[٣٠١٩] أخبرنا عبد الله بن حامد (٥)، قال: أنبأنا محمَّد بن\n_________\n(١) [٣٠١٨] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته.\nالتخريج:\nأخرجه مسلم كتاب الإيمان باب بيان كفر من قال مطرنا بالنوء (٧٢) بنحوه عنه، وأخرجه النسائي في كتاب الاستسقاء باب كراهية الاستمطار بالكوكب (١٥٢٤) بنحوه عنه، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ٢٥، من طريق أبو يونس عن أبي هريرة بنحوه.\n(٢) التيمي، ثقة له أفراد.\n(٣) أحد العلماء الأثبات الفقهاء الكبار.\n(٤) [٣٠١٨/ ٢] الحكم على الإسناد:\nفيه من لم أجده.\nالتخريج:\nانظر: \"جامع البيان\" للطبري ٢٧/ ٢٠٨، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٠.\n(٥) الوزان لم يذكر بجرح أو تعديل.","vol":"25","page":534},{"text":"خالد (١)، قال: حدثنا داود بن سليمان (٢)، قال: حدثنا عبد بن حميد (٣)، قال: حدثنا هاشم بن القاسم (٤)، قال: حدثنا محمَّد بن طلحة (٥)، عن طلحة بن عبد الله بن محيريز (٦)، قال: دعا سليمان بن عبد الملك (٧) فقال له: لو تعلمت علم النجوم، فازددت إلى علمك، فقال: قال رسول الله - ﷺ -: \"إنَّ أخوف ما أخافُ على أمتي ثلاثٌ: إيمانٌ بالنجوم، وتكذيبٌ بالقدر، وحيفٌ بالأئمة\" (٨).\nوقرأ المفضَّل عن عاصم، ويحيى بن وثاب: (إنكم تكذبون) بفتح التاء مخففًا، وشدد الباقون من التكذيب (٩).\n_________\n(١) أبو بكر الطوعي البخاري المعروف بابن أبي هيثم، كان حسن الحديث.\n(٢) ابن خزيمة البخاري، لم يذكر بجرح أو تعديل.\n(٣) ابن نصر، ثقة حافظ.\n(٤) الليثي الخُراسانيُّ، أبو النضر، ثقه ثبت.\n(٥) ابن مصرف اليامي، الكوفي، صدوق له أوهام وأنكروا سماعه من أبيه لصغره.\n(٦) لم أجده.\n(٧) ابن مروان القرشي الأموي. كان لا بأس به.\n(٨) [٣٠١٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرحٍ أو تعديل، وطلحة ابن محيريز، لم أجده.\nالتخريج:\nله شاهدان:\nأخرجه ابن عبد البر بسنده في \"جامع بيان العلم\" ٢/ ٧٩٥ بنحوه، وأخرجه ابن عساكر بسنده في \"تاريخ دمشق\" ٥٨/ ٤٠١ بنحوه، كلاهما من حديث أبي محجن.\n(٩) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٤)، \"التذكرة\" لابن غلبون ٢/ ٥٨٠.","vol":"25","page":535},{"text":"ثمَّ خاطبهم خطاب التحذير والترهيب، فقال:\n\n<span data-type=\"title\" id=toc-5478>٨٣ </span>- ﴿فَلَوْلَا﴾ فهلا.\n﴿إِذَا بَلَغَتِ﴾ يعني: الروح (١) ﴿الْحُلْقُومَ﴾ عند خروجها من الجسد (٢) فاختزل النفس لدلالة الكلام عليه كقول الشاعر:\nأماوِيَّ ما يُغْني الثرى عن الفَتى ... إذا حَشْرَجَتْ يومًا وضاق به الصدر (٣)\nيعني إذا بلغت إلى اللَّبَّةُ (٤) عند الموت وفي الحديث: \"إنَّ ملك الموت له أعوان يقطعون العروق، ويجمعون الروح شيئًا فشيئًا حتى ينتهي بها إلى الحُلْقوم، فيتوفاها مَلَك الموت\" (٥).\n\n<span data-type=\"title\" id=toc-5479>٨٤ </span>- قوله -﷿-: ﴿وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ﴾ إلى أمري وسلطاني (٦).\nقال ابن عباس - ﵄ -: يريد من حضر الميت من أهله ينظرون إليه\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٦، \"الوسيط\" للواحدي ٤/ ٢٤١، \"معالم التنزيل\" للبغوي ٨/ ٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٠.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠٩، \"الوسيط\" للواحدي ٤/ ٢٤١.\n(٣) انظر: \"ديوان حاتم الطائي\"، فوزي عطوي (٥٠)، وذكر فيه (الثراء) بدل (الثرى) وإنفسٌ) بدل (يومًا)، \"الشعر والشعراء\" لابن قتيبة (١٥٠)، \"غرر الفوائد ودرر الفرائد\" للمرتضى ٤/ ٦٣، \"العقد الفريد\" لابن عبد ربه ١/ ٣٣٦، \"الأمالي الشجرية\" لهبة الله العلوي ١/ ٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٠.\n(٤) اللَّبَّةُ: وسط الصَّدْر والمَنْحر.\nانظر: \"لسان العرب\" لابن منظور (لبب).\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١.\n(٦) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١.","vol":"25","page":536},{"text":"متى تخرجُ نفسه (١).\nقال الفراء: وذلك معروف من كلام العرب أن يخاطبوا الجماعة بالفعل كأنهم أهله وأصحابه المراد به بعضهم غائبًا كان أو شاهدًا، فيقولون: أقتلتم فلانًا، والقاتل منهم واحد، ويقال لأهل المسجد إذا آذوا رجلًا: اتَّقوا الله فإنّكم تؤذون المسلمين (٢).\n\n<span data-type=\"title\" id=toc-5480>٨٥ </span>- ﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ﴾\nبالقدرة والعلم ولا قدرة لكم على دفع شيء عنه (٣).\nقال عامر بن عبد قيس: ما نظرت إلى شيء إلَّا رأيت الله تعالى أقرب إليَّ منه (٤).\nوقيل: أراد ورسلنا الذين يتولَّون قبض روحه أقرب إليه منكم (٥).\n﴿وَلَكِنْ لَا تُبْصِرُونَ﴾ أي: لا ترونهم.\n\n<span data-type=\"title\" id=toc-5481>٨٦ </span>- ﴿فَلَوْلَا﴾ فهلا.\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠٩، \"معاني القرآن\" للزجاج ٥/ ١١٦، \"معالم التنزيل\" للبغوي ٨/ ٢٥ ولم ينسبوه، وذكره الواحدي في \"الوسيط\" ٤/ ٢٤١، ونسبه للزجاج، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١.\n(٢) انظر: ما سبق في \"معاني القرآن\" ٣/ ١٣٠، \"جامع البيان\" للطبري ٢٧/ ٢٠٩.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٢٤١، \"معالم التنزيل\" للبغوي ٨/ ٢٥، \"زاد المسير\" لابن الجوزي ٨/ ١٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٠٩، \"الوسيط\" للواحدي ٤/ ٢٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١، ولم ينسبوه.","vol":"25","page":537},{"text":"﴿إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ﴾ مملوكين أذلاء، من قولك: دِنت له بالطاعة (١).\nوقيل: غير مجزيين (٢) ولا محاسبين (٣).\n\n<span data-type=\"title\" id=toc-5482>٨٧ </span>- ﴿تَرْجِعُونَهَا﴾ ترجعون الروح إلى الجسد (٤).\n﴿إِنْ كُنْتُمْ صَادِقِينَ﴾ ولن ترجعوها، فبطل زعمكم أنَّكم غير مملوكين ولا محاسبين (٥)، فإن قيل: أين جواب قوله: ﴿فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ﴾ وقوله: ﴿فَلَوْلَا إِنْ كُنْتُمْ﴾ فالجواب عنه ما قال الفراء: أنَّهما أجيبا بجواب واحد وهو قوله: ﴿تَرْجِعُونَهَا﴾ وربَّما\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ٣/ ٣٤٣، \"النكت والعيون\" للماوردي ٥/ ٤٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١، ونسبوه للفراء، \"معاني القرآن\" ٣/ ١٣٠، \"الوسيط\" للواحدي ٤/ ٢٤١، \"معالم التنزيل\" للبغوي ٨/ ٢٥، ولم ينسبوه، ونسبه ابن الجوزي في \"زاد المسير\" ٨/ ١٥٦ لابن قتيبة.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٠، \"الوسيط\" للواحدي ٤/ ٢٤١، \"معالم التنزيل\" للبغوي ٨/ ٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١٠، عن ابن عباس ومجاهد وقتادة والحسن وابن زيد، وأورده النحاس في \"إعراب القرآن\" ٤/ ٣٤٥، والماوردي في \"النكت والعيون\" ونسباه لابن عباس ٥/ ٤٦٥ وانظر: \"الوسيط\" للواحدي ٤/ ٢٤١، \"معالم التنزيل\" للبغوي ٨/ ٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١١، \"النكت والعيون\" للماوردي ٥/ ٤٦٦، \"الوسيط\" للواحدي ٤/ ٢٤١، \"معالم التنزيل\" للبغوي ٨/ ٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣١.","vol":"25","page":538},{"text":"أعادت العرب الحرفين ومعناهما واحد فهذا من ذاك، ومنه قوله -﷿-: ﴿فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾ (١) أجيبا بجواب واحد وهما شرطان (٢)، ومنه قوله: ﴿لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا﴾ (٣) (فلا تحسبنهم).\nوقيل: في هذِه الآية تقديم وتأخير مجازها: ﴿فَلَوْلَا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ (٨٦) ﴿تَرْجِعُونَهَا﴾ تردُون نفس هذا الميت إلى جسده إذا بلغت الحلقوم إن كنتم صادقين (٤).\nثمَّ ذكر ﵎ طبقات الخلق عند الموت وحين البعث وبين درجاتهم فقال:\n\n<span data-type=\"title\" id=toc-5483>٨٨ </span>- ﴿فَأَمَّا إِنْ كَانَ﴾ هذا المتوفَّى (٥) ﴿مِنَ الْمُقَرَّبِينَ﴾ وهم السابقون (٦).\n\n<span data-type=\"title\" id=toc-5484>٨٩ </span>- ﴿فَرَوْحٌ﴾\n_________\n(١) البقرة: ٣٨.\n(٢) انظر: ما سبق في \"زاد المسير\" لابن الجوزي ٨/ ١٥٦، وانظر: نحوه في \"جامع البيان\" للطبري ٢٧/ ٢١١، \"معالم التنزيل\" للبغوي ٨/ ٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٢، ولم ينسبوه.\n(٣) آل عمران: ١٨٨.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١١، \"معاني القرآن\" للزجاج ٥/ ١١٧، \"معالم التنزيل\" للبغوي ٨/ ٢٥، \"زاد المسير\" لابن الجوزي ٨/ ١٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٢.\n(٥) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٦، \"الوسيط\" للواحدي ٤/ ٢٤٢.\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٦، ونسبه لأبي العالية، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٢.","vol":"25","page":539},{"text":"قرأ الحسن، وقتادة، ونصر بن عاصم، والجحدري، ورُويس، وزيد عن يعقوب: ﴿فَرَوْحٌ﴾ بضم الرَّاء (١) على معنى أنَّ روحه تخرج في الريحان (٢) قاله الحسن، وقال قتادة: الرُّوح الرحمة (٣).\nوقال نصر بن عاصم: الرُّوح الحياة (٤)، أي يقال لهم: حياة وريحان، وذكر أنَّها قراءة النبي - ﷺ - (٥).\n[٣٠٢٠] أخبرنا محمَّد بن نعيم (٦)، قال: حدثنا الحسين بن أيوب (٧)، قال: أخبرنا علي بن عبد العزيز (٨)، قال: أنبأنا أبو عبيد (٩)، قال:\n_________\n(١) انظر: \"المحتسب\" لابن جني ٢/ ٣١٠، وقال: هي قراءة النبي - ﷺ - وابن عباس وقتادة والحسن والضحاك، والأشهب، ونوح القارئ، وبُديل وشعيب بن الحارث، وسليمان التيمي، والربيع ابن خُثيم، وأبي عمران، الجوني وأبي جعفر محمَّد بن علي وفياض، \"التذكرة\" لابن غلبون ٢/ ٥٨٠ قال: قرأ رويس.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١٢، وذكره الزجاج في \"معاني القرآن\" ٥/ ١١٧، ولم ينسبه.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١٢، وانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣٥، \"النكت والعيون\" للماوردي ٥/ ٤٦٦، \"معالم التنزيل\" للبغوي ٨/ ٢٦.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٢، نسبه لعائشة - ﵂ -.\n(٥) انظر: \"المحتسب\" لابن جني ٢/ ٣١٠، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٢.\n(٦) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٧) أبو عبد الله الطوسي الأديب النحوي، الإمام الحافظ الثقة الثبت.\n(٨) ابن المرزبان بن سابور، أبو الحسن البغوي، ثقة مأمون.\n(٩) هو القاسم بن سلام، الإمام الحافظ، الثقة.","vol":"25","page":540},{"text":"حدثنا مروان بن معاوية (١)، عن أبي حماد الخراساني (٢)، عن بديل بن ميسرة (٣)، عن عبد الله بن شقيق (٤)، عن عائشة - ﵂ - قالت: كان رسول الله - ﷺ - يقرأ هذا الحرف: (فرُوح) بضم الراء (٥).\n[٣٠٢١] وبإسناده عن أبي عبيد (٦)، قال: حدثنا حجاج (٧)، عن هارون بن موسى المعلم (٨)، قال: أخبرني بديل بن ميسرة (٩)، عن\n_________\n(١) ابن الحارث، أبو عبد الله الفزاري الكوفي، ثقة حافظ، وكان يدلس أسماء الشيوخ.\n(٢) لم يتبين لي من هو.\n(٣) بديل بن ميسرة العقيلي البصري روى له الجماعة سوى البخاري مات سنة (١٣٠ هـ) قال ابن معين وابن سعد والنسائي: ثقة، وقال أبو حاتم صدوق وذكره ابن حبان في الثقات.\nانظر: \"التاريخ الكبير\" للبخاري ٢/ ١٤٢، \"الثقات\" لابن حبان/ ١١٧، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٢٨، \"الطبقات الكبرى\" لابن سعد ٧/ ٢٤٠، \"تهذيب الكمال\" للمزي ٤/ ٣١ \"تقريب التهذيب\" لابن حجر (٦٤٦)\n(٤) العقيلي، أبو عبد الرحمن، ثقة فيه نصب.\n(٥) [٣٠٢٠] الحكم على الإسناد:\nفي إسناده أبو حماد الخراساني لم يتبين لي من هو.\nالتخريج:\nذكره النحاس في \"إعراب القرآن\" ٤/ ٣٤٦، من طريق بديل بن ميسرة به بنحوه.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٢.\n(٦) إمام حافظ ثقة.\n(٧) الحجاج بن منهال، ثقة.\n(٨) أبو عبد الله الأعور القارئ النحوي، ثقة مقرئ إلا أنَّه رمي بالقدر.\n(٩) ثقة.","vol":"25","page":541},{"text":"عبد الله بن شقيق (١)، عن عائشة - ﵂ - أنَّها سمعت رسول الله - ﷺ - يقرأ: (فرُوحُ) بضم الراء (٢).\nوقرأ الآخرون بفتح الراء.\nواختلفوا في معناه (٣) فقال ابن عباس - ﵄ - ومجاهد: فراحة (٤).\nوقال سعيد بن جبير: الرَّوح الفرج (٥).\n_________\n(١) العقيلي ثقة فيه نصب.\n(٢) [٣٠٢١] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه الترمذي في كتاب القراءات باب سورة الواقعة (٢٩٣٨) من طريق جعفر بن سليمان الضبعي، عن هارون الأعور، عن بديل بن ميسرة به بمثله، قال أبو عيسى هذا حديث حسن غريب لا نعرفه إلا من حديث هارون الأعور.\nوأخرجه أبو داود في كتاب الحروف والقراءات (٣٩٩١) عن مسلم بن إبراهيم عن هارون بن مسوى النحوي عن بديل بن ميسرة به بمثله.\nوأخرجه البخاري في \"التاريخ الكبير\" ٨/ ٢٢٣ (٢٧٩٤) من طريق شعبة عن هارون عن بديل به بمثله.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٣/ ٦٣، من طريق أبي داود الطيالسي، عن هارون الأعور عن بديل به بمثله.\n(٣) انظر: \"التذكرة\" لابن غلبون ٢/ ٥٨٠، \"زاد المسير\" لابن الجوزي ٨/ ١٥٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١١ عنهما.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٦، \"زاد المسير\" لابن الجوزي ٨/ ١٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٢، جميعهم عن ابن عباس، \"معالم التنزيل\" للبغوي ٨/ ٢٦، ونسبه لمجاهد، وذكره النحاس في \"إعراب القرآن\" ٤/ ٣٤٦، ولم ينسبه.\n(٥) انظر: \"إعراب القرآن\" للنحاس ٣/ ٣٤٥، \"النكت والعيون\" للماوردي ٥/ ٤٦٦، =","vol":"25","page":542},{"text":"وقال أبو حرزة: الروح الراحة من الدنيا (١). وقال الضحاك: هي مغفرة ورحمة (٢).\n﴿وَرَيْحَانٌ﴾ قال ابن عباس - ﵄ -: مستراح (٣)، وقال مجاهد، وسعيد ابن جبير: رزق (٤).\nوقال مقاتل: هو الرزق بلسان حِمير (٥)، يقال: خرجت أطلب ريحان الله، أي: رزقه (٦).\n_________\n= \"معالم التنزيل\" للبغوي ٨/ ٢٦، \"الوسيط\" للواحدي ٤/ ٢٤٢ ونسبه لمجاهد، \"زاد المسير\" لابن الجوزي ٨/ ١٥٦، ونسبه لابن عباس.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١٢.\nوانظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٦، \"النكت والعيون\" للماوردي ٥/ ٤٦٦، \"معالم التنزيل\" للبغوي ٥/ ٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٢، \"زاد المسير\" لابن الجوزي ٨/ ١٥٦ نسبه لابن عباس.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١١.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣٥، \"إعراب القرآن\" للنحاس ٤/ ٣٤٦، \"زاد المسير\" لابن الجوزي ٨/ ١٥٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١١ - ٢١٢.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٣، \"النكت والعيون\" للماوردي ٥/ ٤٦٧، ونسبه لمقاتل وسعيد بن جبير، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ١٥٧، ونسبه لابن عباس، \"إعراب القرآن\" للنحاس ٤/ ٣٤٦، \"الوسيط\" ٤/ ٢٤٢ للواحدي ولم ينسباه.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٣.","vol":"25","page":543},{"text":"قال النَّمِرُ بن تَوْلَبَ:\nسلام الله ورَيْحانه ... ورحمته وسماء درر (١)\nوقال الربيع بن خثيم: فرَوْح عند الموت وريحان نُحي له في الآخرة (٢). وقال الآخرون: هو الريحان المعروف الذي يشم (٣) قاله الحسن، وقتادة.\nوقال أبو العالية: لا يفارق أحدًا من المقربين روحه في الدنيا حتى يؤتى بغصن رَيْحان من ريحان الجنة، فيشمَّه ثمَّ يقبض روحه (٤).\nوقيل: فروح في القبر، أي: طيب نسيم (٥)، وريحان ورزق (٦).\n_________\n(١) \"ديوان النمر بن تولب\" د. نوري القيسى (٥٥).\nانظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٣٩٣، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٣، \"لسان العرب\" لابن منظور ٥/ ٣٥٨، وذكر فيها الإله بدل الله.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١٢، وانظر: نحوه في \"الجامع لأحكام القرآن\" ١٧/ ٢٣٣.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٦، ونسبه للحسن وقتادة وأبي العالية وأبي الجوزاء، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦، \"زاد المسير\" لابن الجوزي ٨/ ١٥٧ ولم ينسبوه، \"الجامع لأحكام القرآن\" للقرطبي ٨/ ٢٣٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١٢.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣٥، \"معالم التنزيل\" للبغوي ٨/ ٢٦، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٢، \"إعراب القرآن\" للنحاس، ٤/ ٣٤٦، نسبه لعبد الله بن عمر.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٢، ونسبه للقُتَبِيّ.\n(٦) انظر: \"الجامع لأحكام القرآن\" ١٧/ ٢٣٣، نسبه لمجاهد وسعيد بن جبير.","vol":"25","page":544},{"text":"وأصل ريحَان رَوحان؛ لأنَّه من الواو إلَّا أنَّه خفَّف مثل: ميْت وهِين ولين وضيق فطرح تثقيله للألف والنون الزائدتين اللتين لحقتاه ورفع على معنى فله روح (١).\nوقال أبو زيد يقال: انشق الفجرُ عن ريحانه إذا انشق عن نسيمه، والنسيم كل رائِحة طيبة (٢).\nقال الخليل: الريحان أطراف كل بقلة طيبة إذا خرج عليها أوائل النَور (٣).\nوقال غيره: الريحان فيعلان من الرَّيح والرِّيح والروح واحد (٤)، وإنَّما صارت الواو ياءً في الريح، لأنَّ الحرف الذي قبله مكسور (٥).\nوقال أبو بكر الوراق: الرَّوْحُ النجاة من النار، والريحان دخول دار القرار (٦).\nوقال الترمذي: الرَّوْحُ الراحة في القبر، والريحان دخول الجنة (٧).\nوقال بسام بن عبد الله: الرَّوْحُ السلامة، والريحان الكرامة (٨).\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ونسبه لأبي إسحاق ٤/ ٣٤٦.\n(٢) انظر: \"أمثال الحديث\" للرامهرمزي ١/ ٨٥.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٢٥٢، \"البحر المحيط\" لأبي حيان ٨/ ٢١٥.\n(٤) انظر: \"لسان العرب\" لابن منظور (روح).\n(٥) انظر: \"أمثال الحديث\" للرامهرمزي ١/ ٨٥، \"لسان العرب\" لابن منظور (روح).\n(٦) انظر: \"لباب التأويل\" للخازن ٦/ ٢٤، \"معالم التنزيل\" للبغوي ٨/ ٢٦ ولم ينسبه.\n(٧) لم أجد هذا القول.\n(٨) لم أجد هذا القول.","vol":"25","page":545},{"text":"وقال سعد: الرَّوْحُ معانقة الأبكار، والريحان مرافقة الأبرار (١).\nوقال الخزاز: الرَّوْحُ كشف الغطاء والريحان الروتة (٢) واللقاء (٣)، وقيل: الرَّوْحُ الراحة والريحان النجاة من الآفة (٤)، وقيل: الروح الموت شهيدًا والريحان ندا السعادة، وقيل: الرَّوْحُ كشف الكروب والريحان غفران الذنوب، وقيل: الرَّوْحُ الثبات على الإيمان والريحان نيل الأمن والأمان، وقيل: الرَّوْحُ فضله والريحان وصُله، وقيل: الرَّوْحُ تخفيف الحساب والريحان تضعيف الثواب، وقيل: الروح عفو بلا عقاب والريحان رزق بلا حساب، وقيل: فَرَوْحٌ للسابقين وريحان للمقتصدين وجنة للظالمين، وقيل: الرَّوْحُ لأرواحهم والريحان لقلوبهم (٥).\n﴿وَجَنَّتُ نَعِيمٍ﴾ لأبدانهم والحق لأسرارهم (٦).\n\n<span data-type=\"title\" id=toc-5485>٩٠ </span>- قوله -﷿-: ﴿وَأَمَّا إِنْ كَانَ﴾ هذا المتوفى (٧) ﴿مِنْ أَصْحَابِ الْيَمِينِ﴾.\n_________\n(١) لم أجد هذا القول.\n(٢) كلمة غير واضحة كتبت هكذا في الأصل، ولم أجدها.\n(٣) لم أجد هذا القول.\n(٤) لم أجد هذا القول.\n(٥) قال القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٣٣، وقد سرد الثعلبي في الروح، والريحان، أقولًا كثيرة. اهـ.\nولم أجد هذِه الأقوال عند غير الثعلبي.\n(٦) لم أجد هذا القول.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٣.","vol":"25","page":546},{"text":"<span data-type=\"title\" id=toc-5486>٩١ </span>- ﴿فَسَلَامٌ﴾\nرفع بتقدير حذف الصفة على معنى فلك سلام وهو سلام (١). ﴿لَكَ﴾ يا محمَّد ﴿مِنْ أَصْحَابِ الْيَمِينِ﴾ فلا تهتم لهم، فإنَّهم مسلمون من عذاب الله (٢).\nوقيل: فسلامٌ لك أيها الإنسان الذي من أصحاب اليمين، من عذاب الله (٣). وقيل: معناه يقال له: سلام لك أنَّك من أصحاب اليمين، وحذفت أنَّك (٤).\nوقال الفراء: فذلك مسلم لك أنَّك من أصحاب اليمين.\nوقيل: مسلم لك أنَّهم من أصحاب اليمين.\nوقيل: مسلم عليك أنَّهم من أصحاب اليمين (٥).\nوقال قتادة: يسلم عليك ملائكة الله (٦).\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٣٩٤، \"الفتوحات الإلهية\" للجمل ٤/ ٢٨٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٣.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٧، \"زاد المسير\" لابن الجوزي ٨/ ١٥٨، نسبه لابن عباس.\n(٤) انظر: \"الجامع لأحكام القرآن\" ١٧/ ١٥١، \"لباب التأويل\" للخازن ٦/ ٢٤.\n(٥) انظر: في كل ما سبق من الأقوال في \"معاني القرآن\" للفراء ٣/ ١٣١، \"إعراب القرآن\" للنحاس ٤/ ٣٤٧، \"معالم التنزيل\" للبغوي ٨/ ٢٦، \"البحر المحيط\" لأبي حيان ٨/ ٢١٥، \"لباب التأويل\" للخازن ٦/ ٢٤.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١٣.","vol":"25","page":547},{"text":"وقال الزجاج: فسلام لك يا محمَّد، أي: أنَّك ترى فيهم ما تحب من السلامة وقد علمت ما أعد لهم من الجزاء (١) بقوله: ﴿فِي سِدْرٍ مَخْضُودٍ﴾ الآيات.\nوقيل: هو بمعنى قولهم: ناهيك به شرفًا، وحسبك كرمًا، أي: لا تطلب زيادة على سلامتهم جلالة وعظم منزلة، وقيل: معناه سلمت أيها العبد مما تكره فإنَّك من أصحاب اليمين (٢).\n\n<span data-type=\"title\" id=toc-5487>٩٢ </span>- قوله -﷿-: ﴿وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ﴾ بالبعث.\n﴿الضَّالِّينَ﴾ عن الهدى وهم أصحاب المشأمة (٣).\n\n<span data-type=\"title\" id=toc-5488>٩٣ </span>- ﴿فَنُزُلٌ﴾ أي: عذاب.\n﴿مِنْ حَمِيمٍ﴾ مثناه الحرارة.\n\n<span data-type=\"title\" id=toc-5489>٩٤ </span>- ﴿وَتَصْلِيَةُ جَحِيمٍ﴾ إدخال في النار (٤)،\nوقيل: إقامة في الجحيم ومقاساة لأنواع العذاب فيها (٥).\n_________\n= وانظر: \"إعراب القرآن\" للنحاس ٤/ ٣٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٣، ولم ينسباه، \"زاد المسير\" لابن الجوزي ٨/ ١٥٨، نسبه لعطاء.\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٨، \"زاد المسير\" لابن الجوزي ٨/ ١٥٨، \"الوسيط\" للواحدي ٤/ ٢٤٢، \"معالم التنزيل\" للبغوي ٨/ ٢٦، ونحوه في \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٣، ولم ينسبوه.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٣.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦، \"لباب التأويل\" للخازن ٦/ ٢٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٨، \"الوسيط\" للواحدي ٤/ ٢٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٤.","vol":"25","page":548},{"text":"<span data-type=\"title\" id=toc-5490>٩٥ </span>- ﴿إِنَّ هَذَا﴾\nالذي وصفت في هذِه الصورة، وقيل: إنَّ هذا القرآن ﴿لَهُوَ حَقُّ الْيَقِينِ﴾ الذي لا شكَّ فيه، وقيل: أي الحق اليقين، وجاز إضافة الحق إلى اليقين وهما واحد لاختلاف لفظهما (١).\nقال المبرِّد: هو كقولك: عين اليقين ومحض اليقين (٢).\nوقال الزجاج: المعنى: ليقين حق اليقين.\nوقال قتادة: في هذِه الآية أنَّ الله تعالى ليس بتاركٍ أحدًا من الناس حتى يقفه على اليقين من هذا القرآن، فأمَّا المؤمن فأيقن في الدنيا فينفعه ذلك يوم القيامة، وأما الكافر فأيقن يوم القيامة حين لا ينفعه اليقين (٣).\n\n<span data-type=\"title\" id=toc-5491>٩٦ </span>- ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ﴾\nأي: فصل بذكر ربك وبأمره (٤).\nوقيل: فاذكر اسم ربك العظيم وسَبِّحه (٥).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٤، \"إعراب القرآن\" للنحاس ٤/ ٣٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٤.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١٤.\n(٤) انظر: \"الجامع لأحكام القرآن\" ١٧/ ٢٣٥، \"لباب التأويل\" للخازن ٦/ ٢٤.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٤، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٥ عن ابن عباس، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٥.","vol":"25","page":549},{"text":"وقيل: ونزه اسم الله من السوء (١).\n[٣٠٢٢] وأخبرنا ابن فنجويه (٢)، قال: أخبرنا ابن شنبة (٣)، قال: حدثنا حمزة بن محمَّد الكاتب (٤)، قال: حدثنا نعيم بن حماد (٥)، قال: حدثنا عبد الله بن المبارك (٦)، عن موسى بن أيوب الغافقي (٧)، عن عمه (٨) -وهو إياس بن عامر- عن عقبة بن عامر الجهني (٩) - ﵁ - قال: لما نزلت: ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ﴾ قال النبي - ﷺ - \"اجعلوها في ركوعكم\". ولما نزلت ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ [الأعلى: ١] قال النبي - ﷺ -: \"اجعلوها في سجودكم\" (١٠).\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١١٩، \"الوسيط\" للواحدي ٤/ ٢٤٣.\n(٢) الحسين بن محمَّد بن فنجويه أبو عبد الله، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) عبيد الله بن محمَّد بن شنبة. لم يذكر بجرحٍ أو تعديل.\n(٤) حمزة بن محمَّد بن عيسى بن حمزة أبو علي الكاتب، روى عن: نعيم بن حماد - وروى عنه: محمَّد بن عمر بن الجعابي وأبو عبد الله بن العسكري وأبو حفص بن الذيات. . وعدة. وثقه الخطيب البغدادي. مات في رجب سنة اثنتين وثلاثمائة. انظر: \"تاريخ بغداد\" للخطيب البغدادي ٨/ ١٨٠، \"سير أعلام النبلاء\" للذهبي ١٤/ ١٥٠.\n(٥) ابن معاوية بن الحارث، أبو عبد الله الخُزاعي، صدوق يخطئ كثيرًا.\n(٦) ثقة، ثبت، فقيه عالم إمام.\n(٧) مقبول.\n(٨) الغافقي، صدوق.\n(٩) صحابي مشهور.\n(١٠) [٣٠٢٢] الحكم على الإسناد:\nفي إسناده ابن شنبة لم يذكر بجرحٍ أو تعديل. =","vol":"25","page":550},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nأخرجه ابن ماجه في كتاب إقامة الصلاة، باب التسبيح في الركوع والسجود (٨٨٧)، من طريق عمرو بن رافع البجلي، عن عبد الله بن المبارك به بمثله، وأخرجه أبو داود في كتاب الصلاة باب ما يقول الرجل في ركوعه وسجوده (٨٦٩)، من طريق الربيع بن نافع وموسى بن إسماعيل عن عبد الله بن المبارك به بمثله، وأخرجه الإمام أحمد في \"المسند\" ٤/ ١٥٥ (١٧٤١٤).\nوأخرجه الدارمي في \"سننه\" (١٣٤٤)، من طريق عبد الله بن يزيد المقرئ عن موسى بن أيوب به بمثله، وأخرجه البغوي في \"معالم التنزيل\" ١٧/ ١٥٢، من طريق أحمد الشريحي عن أحمد بن محمَّد الثعلبي، عن ابن فنجويه به بمثله.","vol":"25","page":551},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد السادس والعشرون]\n[سورة الحديد إلى آخر الطلاق]\n\nتحقيق\nد/ هبة الله بنت صادق أبو عرب\nد/ محمد بن علي الغامدي","vol":"26","page":1},{"text":"السيرة الذاتية للمحقق\nد/ هبة الله بنت صَادق بن سعيد هاشِم أبو عرب\nأستاذ مساعد متعاونة بجامعة أم القرى - كلية الدعوة وأصول الدين.\nحصلت على درجة الدكتوراه عام ١٤٣٠ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين، وعنوان رسالة الدكتوراه (ترجيحات أبي حيان الأندلسي من أول سورة طه إلى الآية ٧٧ من سورة المؤمنون جمعًا ودراسة وموازنة وتعليق).\n\nبعض من المناصب الإدارية التي شغلتها:\nمتعاقدة مع كلية خدمة المجتمع والتعليم المستمر - جامعة أم القرى.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\n\nلها مؤلفات منشورة أهمها:\n١ - دراسة مقارنة في تفسير آيات الخمر في القرآن الكريم.\n٢ - شبهات المستشرقين حول الوحي الإلهي دوافعها ودفعها.\n* * *\n\nالسيرة الذاتية للمحقق\nد/ محمَّد بن علي الغامدي\nأستاذ مشارك بجامعة أم القرى - كلية الشريعة - مركز الدراسات الإِسلامية\nحصل على درجة الدكتوراه في تخصص التفسير وعلوم القرآن من جامعة أم درمان الإِسلامية بالسودان - كلية أصول الدين - قسم التفسير وعلوم القرآن.\nكما حصل على درجة الدكتوراه في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين - قسم الكتاب.\n[تمام السيرة في المجلد التالي]\n* * *","vol":"26","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢٦]","vol":"26","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٥٥/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"26","page":4},{"text":"<span data-type=\"title\" id=toc-5492>٥٧ - سُورَة الْحَدِيدِ</span>","vol":"26","page":5},{"text":"سورة الحديد\nمدنية (١) وهي عشرون وتسع آيات في الكوفي والبصري (٢) وثمان في جميع العدد غيرهما.\nاختلفوا في اثنين، عدَّ الكوفي: ﴿مِنْ قِبَلِهِ الْعَذَابُ﴾ وعدَّ البصري: ﴿وَآتَيْنَاهُ الْإِنْجِيلَ﴾ [المائدة: ٤٦] (٣).\nوعدد كلمها خمسمائة وأربع وأربعون كلمة.\nوعدد حروفها ألفان وأربعمائة وسبعة وسبعون حرفًا (٤).\n[٣٠٢٣] أخبرنا الحسين بن محمَّد المقرئ (٥)، قال: حدثنا أبو عمرو عبد الله بن محمَّد الحافظ (٦)، قال أبو بكر بن أبي عاصم\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٨، \"الناسخ والمنسوخ\" لابن حزم (ص ٥٩)، \"معالم التنزيل\" للبغوي ٨/ ٣١، وقال ابن الجوزي في \"زاد المسير\" ٨/ ١٦٠: وهي رواية العوفي عن ابن عباس، وبه قال الحسن ومجاهد وعكرمة وجابر بن زيد وقتادة ومقاتل، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٥.\n(٢) انظر: \"غيث النفع\" للنوري (ص ٣٦٤)، \"القول الوجيز\" للمخللاتي (ص ٣١١)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٩).\n(٣) انظر: \"غيث النفع\" للنوري (ص ٣٦٤)، \"القول الوجيز\" للمخللاتي (ص ٣١١)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٠٩).\n(٤) انظر: \"القول الوجيز\" للمخللاتي (ص ٣١١).\n(٥) الحسين بن محمَّد بن حبش، المقرئ، ثقة مأمون.\n(٦) عبد الله بن محمَّد بن عبد العزيز أبو القاسم البغوي، إمام ثقة.","vol":"26","page":7},{"text":"النبيل (١)، قال: حدثنا الحَوْطِيُّ (٢)، قال: حدثنا بقية (٣) (عن بحير) (٤) ابن سعد (٥)، عن خالد بن معدان (٦)، عن أبي بلال (٧)، عن العرباض ابن سارية (٨) - ﵁ - أنَّ رسول الله - ﷺ - كان يقرأ بالمسبِّحات قبل أن يرقد ويقول: \"إنَّ فيهن آية أفضل من ألف آية\" (٩) يعني:\n_________\n(١) ثقة حافظ.\n(٢) في الأصل: الحوصي وهذا تحريف، والحوطي هو عبد الوهاب بن نجدة الحوطي، روى عن: إسماعيل بن عياش وبقية بن الوليد والحكم بن نافع أبي اليمان وعدة. روى عنه: أبو داود وأبو بكر بن أبي خيثمة وأبو بكر أحمد بن عمرو ابن أبي عاصم النبيل وخلق. قال يعقوب بن شيبة: ثقة، وقال أبو بكر بن أبي عاصم النبيل: ثقة ثقة، وذكره ابن حبان في \"الثقات\" قال ابن حجر: ثقة. مات سنة اثنتين وثلاثين ومائتين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٧٣، \"الثقات\" لابن حبان ٨/ ٤١١، \"تهذيب الكمال\" للمزي ٨/ ٥١٩، \"تقريب التهذيب\" لابن حجر (٤٢٦٤).\n(٣) بقية بن الوليد بن صائد بن كعب الكلاعي، صدوق كثير التدليس عن الضعفاء.\n(٤) في الأصل: بن جبير. وهو خطأ.\nانظر: \"سير أعلام النبلاء\" للذهبي ٤/ ٥٣٨ (٢١٦)، ترجمة خالد بن معدان.\n(٥) السَّحولي، أبو خالد الحمصي، ثقة.\n(٦) ثقة عابد يرسل كثيرًا.\n(٧) عبد الله بن أبي بلال الخزاعي الشامي، روى عن: عبد الله بن بسر المازني والعرباض بن سارية، روى عنه: خالد بن معدان. ذكره ابن حبان في \"الثقات\" وقال ابن حجر: مقبول. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٩، \"تهذيب الكمال\" للمزي ١٤/ ٣٥٢، \"تقريب التهذيب\" لابن حجر (٣٢٤٠).\n(٨) صحابي مشهور من أهل الصفة.\n(٩) [٣٠٢٣] الحكم على الإسناد:\nفيه عبد الله بن أبي بلال مقبول. =","vol":"26","page":8},{"text":"بالمسبِّحات الحديد والحشر والصف والجمعة والتغابن.\n[٣٠٢٤] أخبرنا الإمام أبو علي الحسن بن محمد بن الحسن المقرئ (١)، قال: حدثنا الإمام أبو بكر الإسماعيلي (٢)، وأبو الشيخ الأصبهاني الحافظ (٣)، قالا: حدثنا أبو إسحاق إبراهيم بن شريك (٤)، قال: حدثنا أحمد بن يونس اليربوعي (٥)، قال: حدثنا\n_________\n= التخريج:\nأخرجه الترمذي كتاب الدعوات، باب ما جاء فيمن يقرأ القرآن عند المنام (٣٤٠٦)، وكتاب فضائل القرآن، باب ما جاء في تعليم القرآن (٢٩٣٠)، قال أبو عيسى: هذا حديث حسن غريب.\nوأخرجه النسائي في \"عمل اليوم والليلة\" ١/ ٤٣٤ (٧١٣)، وفي \"السنن الكبرى\" ٥/ ١٦، ٦/ ١٧٩، كلاهما أخرجاه من طريق علي بن حجر، عن بقية بن الوليد به بمثله.\nوأخرجه أبو داود في كتاب الأدب، باب ما يقال عند النوم (٥٠٥٧)، من طريق المؤمل بن الفضل الحَرَّاني عن بقية بن الوليد به بمثله.\nوأخرجه أبو بكر بن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٤٣، من طريق عبد الوهاب بن نجدة عن بقية بن الوليد به بمثله.\nوأخرجه الطبراني في \"المعجم الكبير\" ١٨/ ٢٤٩ (٦٢٥)، من طريق يحيى بن سعيد عن خالد بن معدان به بمثله.\nوذكره المنذري في \"الترغيب والترهيب\" ١/ ٢٨١، وعزاه للترمذي وأبي داود والنسائي.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٥.\n(١) إمام ثقة.\n(٢) هو أحمد بن إبراهيم بن إسماعيل الجرجاني، الشافعي. الإمام الحافظ الحجة.\n(٣) الإمام الحافظ الصادق، محدث أصبهان.\n(٤) الأسدي، الكوفي، الإمام المحدث الثقة.\n(٥) ثقة حافظ.","vol":"26","page":9},{"text":"سلَّام بن سليم المدائني (١)، قال: حدثنا هارون بن كثير (٢)، قال: حدثنا زيد بن أسلم (٣)، عن أبيه (٤)، عن أبي أمامة (٥)، عن أُبي بن كعب -﵁قال: قال رسول الله -ﷺ- \"من قرأ سورة الحديد كتب من الذين آمنوا بالله ورسوله\" (٦).\n_________\n(١) متروك.\n(٢) مجهول.\n(٣) قال ابن حجر: هو تحريف والصواب: زيد بن سالم جهله أبو حاتم.\n(٤) أسلم والد زيد، والصواب سالم. قال الذهبي: نكرة.\n(٥) صحابي مشهور.\n(٦) [٣٠٢٤] الحكم على الإسناد:\nإسناده موضوع.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٤/ ٢٤٤، من طريق محمد بن جعفر بن مطر عن إبراهيم بن شريك به بمثله، وقال ابن حجر في \"الكاف الشاف\" ٤/ ١٦٤: أخرجه الثعلبي والواحدي وابن مردويه بأسانيد إليهم. ولم أجده في غير ما ذكرت.","vol":"26","page":10},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5493>١ </span>- قوله ﷿- ﴿سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ﴾\nأي: مجَّد الله ونزهه من السوء (١).\nوعن ابن عباس -﵄-: صلى لله ﴿مَا فِي السَّمَاوَاتِ﴾ ممن خلق، وهم الملائكة (٢) ﴿وَالْأَرْضِ﴾ من شيء فيه رُوح أو لا رُوح فيه (٣).\n﴿وَهُوَ الْعَزِيزُ﴾ الغالب (٤).\n﴿الْحَكِيمُ﴾ في أمره وقضائه في خلقه (٥).\nوعن ابن إسحاق: الحكيم في حجته وإعذاره إلى عباده (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٥.\n(٢) كتب في هامش الأصل عند هذِه الكملة: وقيل: هو تسبيح الدلالة، وأنكر الزجاج هذا وقال: لو كان بهذا تسبيح الدلالة وظهور آثار الصنعة لكانت مفهومة، فلم قال: ﴿وَلَكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ﴾ [الإسراء: ٤٤] وإنما هو تسبيح مقال، واستدل بقوله تعالى: ﴿وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ﴾ [الأنبياء: ٧٩] فلو كان بهذا التسبيح تسبيح دلالة فأي تخصيص لداود؟ قلت: وما ذكره هو الصحيح، وقد مضى بيانه في سبحان عند قوله تعالى: ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ﴾ [الإسراء: ٤٤] قرطبي.\nانظر: \"الجامع لأحكام القرآن\" ١٧/ ٢٣٥.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٨، ولم ينسبه، ونحوه في \"الوسيط\" للواحدي ٤/ ٢٤٤، ونسبه للمقاتلان، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٥.\n(٤) انظر: \"إرشاد العقل السليم\" لأبي السعود ٧/ ٢٠٣، \"روح المعاني\" للألوسي ٢٧/ ١٦٥.\n(٥) انظر: \"لباب التأويل\" للخازن ٦/ ٢٥.\n(٦) لم أجد هذا القول.","vol":"26","page":11},{"text":"﴿لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ﴾ لا يملكها غيره، وقيل: أراد خزائن المطر والنبات وسائر الرزق (١).\n\n<span data-type=\"title\" id=toc-5494>٢ </span>- ﴿يُحْيِي﴾ الموتى يوم القيامة (٢).\n﴿وَيُمِيتُ﴾ الأحياء في الدنيا <span data-type=\"title\" id=toc-5495>(٣)</span>، وقيل: يحيي النطف وهي موات، ويميت الأحياء (٤).\nوموضع: ﴿يُحْيِي وَيُمِيتُ﴾ رفع على معنى هو يحيي ويميت (٥) ويجوز أن يكون نصبًا بمعنى لهُ مُلْك السَّمواتِ والأَرْضِ محييًا ومميتًا (٦).\n﴿وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ لا يعجزه شيء (٧).\n\n٣ - قوله -﷿-: ﴿هُوَ الْأَوَّلُ﴾\nقبل كل شيء بلا حدٍّ ولا ابتداء كان هو ولا شيء موجود (٨).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٦.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢١، ونحوه في \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٦.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢١، \"الوسيط\" للواحدي ٤/ ٢٤٤.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٥، \"معاني القرآن\" للزجاج ٥/ ١٢١.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢١، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٦.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢١، \"إعراب القرآن\" للنحاس ٤/ ٣٥٠.\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٥، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٦.\n(٨) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٥، \"معاني القرآن\" للزجاج ٥/ ١٢٢، \"النكت والعيون\" للماوردي ٥/ ٤٦٩، \"الوسيط\" للواحدي ٤/ ٢٤٤، \"معالم التنزيل\" للبغوي ٨/ ٣١.","vol":"26","page":12},{"text":"﴿وَالْآخِرُ﴾ بعد فناء كل شيء بلا انتهاء (١).\n﴿وَالظَّاهِرُ﴾ الغالب العالي على كل شيء (٢)، وقيل: هو العالم بما ظهر (٣).\n﴿وَالْبَاطِنُ﴾ العالم بكل شيء فلا أحد أعلم منه (٤).\nوقيل: هو العالم بما يكون مما بطن علمه عن الخلق (٥) هذا معنى قول ابن عباس﵄كما تقول: فلان يُبْطنُ أَمر فلانٍ، أيْ: يعلم دِخْلَةَ أَمْرِهِ (٦).\nوقال ابن عمر -﵄-: الأول: بالخلق، والآخر بالرزق والظاهر بالإحياء والباطن بالإماتة (٧).\nوقال مجاهد: هو الذي أول الأول، وأخر الآخر، وأظهر الظاهر وأبطن الباطن (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٥، \"معاني القرآن\" للزجاج ٥/ ١٢٢، \"الوسيط\" للواحدي ٤/ ٢٤٤، \"معالم التنزيل\" للبغوي ٨/ ٣١.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٥، \"النكت والعيون\" للماوردي ٥/ ٤٦٩، \"الوسيط\" للواحدي ٤/ ٢٤٤، \"معالم التنزيل\" للبغوي ٨/ ٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٦.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ٢٢، \"النكت والعيون\" للماوردي ٥/ ٤٦٩.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٦.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٢، \"النكت والعيون\" للماوردي ٥/ ٤٦٩، \"معالم التنزيل\" للبغوي ٨/ ٣١.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٢، \"الوسيط\" للواحدي ٤/ ٢٤٤.\n(٧) لم أجد هذا القول.\n(٨) لم أجد هذا القول.","vol":"26","page":13},{"text":"وقال مقاتل بن حيان: هو الأول بلا تأويل أحد، والآخر بلا تأخير أحد، والظاهر بلا إظهار أحد، والباطن بلا إبطان أحد (١).\nوقال يمان: هو الأول القديم، والآخر الرحيم، والظاهر الحليم والباطن العليم (٢).\nوقيل: الظاهر الغالب من قوله تعالى: ﴿فَأَصْبَحُوا ظَاهِرِينَ﴾ (٣).\nوالباطن المستولي على السرائر، وقيل: الظاهر القائم بما ظهر وبطن، والباطن القاهر لما ظهر وبطن (٤).\nوقيل: الظاهر فوق كل شيء، والباطن القريب من كل شيء (٥).\nوقال محمد بن الفضل: الأول ببره، والآخر بعفوه، والظاهر بإحسانه، والباطن بستره (٦).\nوقال أبو بكر الورَّاق: هو الأول بالأزلية، والآخر بالأبدية، والظاهر بالأحدية، والباطن بالصمدية.\nوقال عبد العزيز بن يحيى: الواوات مقحمة، أي: هو الأول الآخر الظاهر الباطن، لأنَّ من كان من الخلق أولًا لا يكون آخرًا ومن كان ظاهرًا لم يكن باطنًا (٧).\n_________\n(١) لم أجد هذا القول.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١.\n(٣) الصف: ١٤.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٩.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٩.\n(٦) لم أجد هذا القول.\n(٧) لم أجد هذين القولين.","vol":"26","page":14},{"text":"وقال الحسين بن الفضل: هو الأول بلا ابتداء، والآخر بلا انتهاء، والظاهر بلا اقتراب، والباطن بلا احتجاب (١).\nوقال القناد: ﴿الْأَوَّلُ﴾ السابق إلى فعل الخير، والمتقدم على كل محسن إلى فعل الإحسان، و﴿الْآخِرُ﴾ الباقي بعد فقد الخلق والخاتم بفعل الإحسان، و﴿الظَّاهِرُ﴾ الغالب القاهر لكل أحد، ومن غلب على شيء فقد ظهر عليه، و﴿الْبَاطِنُ﴾ الذي يعلم الظواهر ويطلع على السرائر، والظاهر أيضًا الذي ظهر للعقول بالإعلام، وظهر للأرواح باليقين، وإن خفي عن أعين الناظرين، والباطن الذي عرف المغيبات وأشرف على المستترات، والباطن أيضًا الذي خفي على الظواهر فلم يدرك إلاَّ بالسرائر (٢).\nوقال السُّدِّي: هو الأول ببره؛ إِذْ عرَّفك بتوحيده، والآخر بجوده، إذْ عَرَّفَكَ التوبة على ما جنيت، والظاهر بتوفيقه؛ إذِ وفقك للسجود له، والباطن بستره إذا عصيتَه يستر عليك (٣).\nوقال ابن عطاء: الأول: بكشف أحوال الدنيا حتى لا ترغبوا فيها، والآخر بكشف أحوال العقبى حتى لا تشكُّوا فيها، الظاهر على قلوب أوليائه حتى تعرفوه، والباطن على قلوب أعدائه حتى ينكروه (٤).\n_________\n(١) لم أجد هذا القول.\n(٢) انظر: \"حقائق التفسير\" للسلمي ٣٣٠/ أ، \"النكت والعيون\" للماوردي ٥/ ٤٦٩\nنحوه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١.\n(٤) انظر: نحوه في \"النكت والعيون\" ٥/ ٤٦٩، ولم ينسبه.","vol":"26","page":15},{"text":"وقيل: الأول قبل كل معلوم، والآخر بعد كل مختوم، والظاهر فوق كل مرسوم، والباطن الذي أحاط بكل مكتوم (١).\nوقيل: الأول بإحاطة عِلمه بذنوبنا قبل وجودها، والآخر بسترها علينا في عقبانا، والظاهر بحفظه إيانا في دنيانا، والباطن بتصفية أسرارنا، وتنقية أذكارنا.\nوقيل: الأول بالتكوين؛ بيانه ﴿إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ (٤٠)﴾.\nوالآخر بالتلقين والتثبيت بيانه: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ﴾ الآية.\nوالظاهر بالتبيين بيانه ﴿يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ﴾، والباطن بالتزيين بيانه ﴿وَزَيَّنَهُ فِي قُلُوبِكُمْ﴾ (٢).\nوقال محمد بن علي الترمذي: الأول: بالتأليف، والآخر بالكتليف،، والظاهر بالتصريف، والباطن بالتعريف (٣).\nوقال الجنيد: هو الأول بشرح القلوب، والآخر بغفران الذنوب، والظاهر بكشف الكروب، والباطن بعلم الغيوب (٤).\nوسأل عمر -﵁- كعبًا عن هذِه الآية، فقال: معناها أنَّ علمه\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٦٩.\n(٢) لم أجد ما سبق من الأقوال.\n(٣) لم أجد هذا القول.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١.","vol":"26","page":16},{"text":"بالأول كعلمه بالآخر، وعلمه بالباطن كعلمه بالظاهر، وعلمه بالظاهر كعلمه بالباطن (١).\nوقيل: هو الأول بالهيبة والسلطان، والآخر بالرحمة والإحسان، والظاهر بالحجة والبرهان، والباطن بالعصمة والامتنان.\nوقيل: هو الأول بالعطاء، والآخر بالجزاء، والظاهر بالثناء، والباطن بالوفاء.\nوقيل: هو الأول بالبر والكرم، والآخر بتحلَّة القسم، والظاهر بإسباغ النعم، والباطن بدفع النِقم.\nوقيل: هو الأول بالهداية، والآخر بالكفاية، والظاهر بالولاية، والباطن بالرعاية.\nوقيل: هو الأول بالإنعام، والآخر بالإتمام، والظاهر بالإكرام، والباطن بالإلهام.\nوقيل: هو الأول بتسمية الأسماء، والآخر بتكملة النعماء، والظاهر بتسوية الأعضاء، والباطن بدفع اللأواء (٢).\nوقيل: هو الأول بإنشاء الخلائق، والآخر بإفناء الطرائق، والظاهر بإظهار الحقائق، والباطن بعلم الدقائق (٣).\nوقال سرِيُّ السَّقَطِيُّ: لم يدع للخلق نفسًا بعدما أخبر عن نفسه أنَّه\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١.\n(٢) اللأواء: وهي الشَّوْهة. انظر: \"لسان العرب\" لابن منظور (لوأ).\n(٣) لم أجد ما سبق من الأقوال.","vol":"26","page":17},{"text":"الأوَّل والآخر والظاهر والباطن (١).\n[٣٠٢٥] وسمعت أبا عبد الرحمن السلمي (٢)، يقول: سمعت أبا بكر الرازىِ (٣) يقول: سمعت الشِّبْلِيُّ (٤)، يقول في هذِه الآية: الأشياء متساقطة، فإني أول آخر ظاهر باطن (٥).\n[٣٠٢٦] أخبرنا شعيب بن محمد (٦)، قال: أخبرنا مكي بن عبدان (٧)، قال: أنبأنا أحمد بن الأزهر (٨) (٩)، قال: حدثنا روح بن عبادة (١٠)، عن سعيد (١١)، عن قتادة (١٢)، قال: ذُكر لنا أنَّ نبي الله -ﷺ- بينا هو جالس في أصحابه إذ أتى عليهم سحاب، فقال: \"هل\n_________\n(١) لم أجد هذا القول.\n(٢) محمد بن الحسين بن محمد الأزْدِيُّ السلمي، الصوفي، تكلموا فيه وليس بثقة.\n(٣) محمد بن عبد الله بن عبد العزيز الصوفي، ما هو بمؤتمن.\n(٤) دُلَف بن جَحْدَر، وقيل: جعفر بن يونس شيخ الطائفة كان فقيهًا وله ألفاظ وحكم.\n(٥) [٣٠٢٥] الحكم على الإسناد:\nفيه أبو عبد الرحمن السلمي متكلم فيه، وقال الذهبي في ترجمة الرازي: يروي عنه أبو عبد الرحمن السلمي بلايا وحكايات منكرة.\nالتخريج:\nلم أجد هذا القول.\n(٦) البيهقي، سمتور، من أهل النواحي.\n(٧) أبو حاتم التميمي النيسابوري، المحدث الثقة المتقن.\n(٨) أبو الأزهر، صدوق كان يحفظ فكبر فصار كتابه أثبت من حفظه.\n(٩) في الأصل: عبد الأزهر والتصويب من كتب الترجمة.\n(١٠) ابن العلاء بن حسان القيسي، أبو محمد البصري، ثقة، فاضل له تصانيف.\n(١١) هو ابن أبي عروبة، ثقة حافظ له تصانيف، وكان من أثبت الناس في قتادة.\n(١٢) قتادة بن دعامة السدوسي، ثقة ثبت.","vol":"26","page":18},{"text":"تدْرون ما هذا؟ \" قالوا: الله ورسوله أعلم، قال: \"هذا العنان هذا زوايا الأرض، يسوقه الله -﷿- إلى قوم لا يعرفونه ولا يشكرونه ولا يدعونه ولا يدرونه\" ثم قال: \"هل تدرون ما فوق ذلك؟ \"، قالوا: الله ورسوله أعلم، قال: \"سماء الدنيا أتدرون ما هي؟ \" قالوا: الله ورسوله أعلم، قال: \"فإنَّها الرَّقيع مَوجُ مَكْفُوفٌ، وسَقْفُ مَحْفوظُ، قال: فهل تدرون كم بَيْنكم وبيْنَها؟ \" قالوا: الله ورسوله أعلم؟ قال: \"بينكم وبينها مسيرة خمسمائة عام، قال: فهل تَدْرون ما فوق ذلك؟ \" قالوا: الله ورسوله أعلم، قال: \"فإنَّ فوقها سماء أخرى بينهما مسيرة خمسمائة عام\" حتى عدَّ سبع سموات بين كل سماءين مسيرة خمسمائة عام، ثم قال: \"هل تدرون ما فوق ذلك؟ \" قالوا: الله ورسوله أعلم، قال: \"كان فوقها العرش وبينه وبين السماء السابعة كما بين سماءين\"، ثم قال: \"أتدرون ما تحتكم؟ \" قالوا: الله ورسوله أعلم، قال: \"فإنَّها الأرض، فهل تدرون ما تحتها؟ \"قالوا: الله ورسوله أعلم، قال: \"أرض أخرى وبينهما مسيرة خمسمائة سنة\" حتى عدَّ كذلك سبع أرضين، ثم قال: \"والذي نفسيَ بيده لو دليتم أحدكم بحبل إلى الأرض السابعة لهبط على الله تعالى\"، ثم قرأ: ﴿هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (٣)﴾ (١)\n_________\n(١) [٣٠٢٦] الحكم على الإسناد:\nإسناده منقطع ضعيف، وشيخ المصنف مستور. =","vol":"26","page":19},{"text":"ومعنى إحاطته تعالى بالسموات إحاطة علم وقدرة وخلق وملك.\n[٣٠٢٧] أخبرنا عبد الله بن حامد الوزان (١)، قال: حدثنا مكي بن عبدان (٢)، قال: حدثنا أحمد بن منصور المروزي (٣)، قال: حدثنا على ابن الحسن (٤)، قال: حدثنا أبو حمزة (٥)، عن الأعمش (٦)، عن أبي\n_________\nالتخريج:\nأخرجه الترمذي في كتاب التفسير باب سورة الحديد (٣٢٩٨)، من طريق شيبان ابن عبد الرحمن عن قتادة عن الحسن عن أبي هريرة بمثله، وقال أبو عيسى: هذا حديث غريب من هذا الوجه، قال: ويُروى عن أيوب ويونس بن عبيد وعلي بن زيد قالوا: لم يسمع الحسن من أبي هريرة، وفسر بعض أهل العلم هذا الحديث فقالوا: إنَّما هبط على علم الله وقدرته وسلطانه، وعلم الله وقدرته وسلطانه في كل مكان وهو على العرش كما وصف في كتابه.\nوأخرجه الإمام أحمد في \"مسنده\" ٢/ ٣٧٠ (٨٨٢٨) بمثله، وابن الجوزي في \"العلل المتناهية\" ١/ ١٢ - ١٣ من طريق الحكم بن عبد الملك عن قتادة عن الحسن عن أبي هريرة بمثله. قال ابن الجوزي: هذا حديث لا يصح عن رسول الله -ﷺ- والحسن لم يسمع من أبي هريرة، وقيل له: من أين تحدث هذِه الأحاديث؟ فقال: من كتاب عندنا سمعته من رجل، وكان الحسن يروي عن الضعفاء.\nوأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢١٦، من طريق يزيد عن سعيد به بنحوه، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٤٦، عن أبي هريرة بمثله، وعزاه لابن المنذر وابن مردويه وأبو الشيخ.\n(١) لم يذكر بجرحٍ أو تعديلٍ.\n(٢) المحدث الثقة المتقن.\n(٣) صدوق.\n(٤) في الأصل: الحسين، والتصويب من كتب الترجمة. وهو: ابن شقيق بن دينار بن مشعب العبدي، ثقة، حافظ.\n(٥) محمد بن ميمون المروزي، أبو حمزة الشكري، ثقة.\n(٦) سليمان بن مهران الأعمش، ثقة، حافظ، عارف بالقراءات، لكنه يدلس.","vol":"26","page":20},{"text":"صالح (١)، عن أبي هريرة -﵁- قال: دخلت فاطمة بنت رسول الله -ﷺ- على النبي -ﷺ-، فسألته خادمًا، وشكت إليه ما تلقى من الرحى، فقال: \"ما ألفتيه عندنا، ألا أدلك على ما هو خير لكِ من ذلك تقولين: اللهمَّ ربَّ السموات السبع ورب العرش العظيم، ربَّنا ورب كل شيء منزل التوراة والإنجيل والفرقان، فالق الحب والنوى، أعوذ بك من شر كل شيء أنت آخذ بناصيته، أنت الأول فليس قبلك شيء، وأنت الآخر فليس بعدك شيء، وأنت الظاهر فليس فوقك شيء، وأنت الباطن فليس دونك شيء، أقض عنَّا الدَّين، وأغننا من الفقر\" (٢).\n﴿وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ مما كان ومما يكون لا يخفى عليه شيء (٣).\n_________\n(١) ذكوان السمان، الزيات، المدني، ثقة ثبت.\n(٢) [٣٠٢٧] الحكم على الإسناد:\nرجاله ثقات سوى أحمد بن منصور فصدوق، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه مسلم في كتاب الذكر والدعاء والتوبة والاستغفار باب التسبيح أول النهار وعند النوم (٢٧٢٨)، من طريق سهيل عن أبيه عن أبي هريرة بمعناه، وأخرجه الترمذي في كتاب الدعوات باب ما جاء في جامع الدعوات عن رسول الله -ﷺ- (٣٤٨١) من طريق أبي أسامة عن الأعمش به بنحوه، قال أبو عيسى: هذا حديث غريب، وهكذا روى بعض أصحاب الأعمش عن أبي صالح مرسلًا ولم يذكر فيه عن أبي هريرة.\nوأخرجه البغوي في \"معالم التنزيل\" ٨/ ٣٢، من طريق سهيل عن أبي صالح بمعناه. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٦.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٦، \"معاني القرآن\" للزجاج ٥/ ١٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٦.","vol":"26","page":21},{"text":"<span data-type=\"title\" id=toc-5496>٤ </span>- ﴿هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ﴾\nمن أول يوم الأحد إلى آخر يوم الجمعة.\n﴿ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾ أي: قصد لخلقه (١) قاله مجاهد.\n[٣٠٢٨] أخبرنا ابن فنجويه (٢)، قال: حدثنا عمر بن الخطاب (٣)، قال: حدثنا عبد الله بن الفضل (٤)، قال: حدثنا أحمد بن وردان (٥) قال: حدثنا علي بن الحسن (٦) بن شقيق (٧)، قال: قلتُ لعبد الله بن المبارك (٨) كيف نعرف ربنا -﷿-؟\nقال: في السماء السابعة على عرشه، ولا نقول كما قالت الجهمية هنا في الأرض (٩).\nوقد ذكرنا معنى الاستواء، وحققنا الكلام فيه فأغنى عن الإعادة.\n_________\n(١) هذا تأويل مخالف لأهل السنة والجماعة، ومنهج أهل السنة إثبات الاستواء على العرش بمعنى علا وارتفع كما هو معلوم عنهم.\nانظر: تفصيل ذلك في \"مجموع الفتاوى\" لشيخ الإسلام ابن تيمية ٥/ ١١٦.\n(٢) الحسين بن محمد بن الحسين بن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) ابن ذاخرة، لم أجده.\n(٥) لم أجده.\n(٦) في الأصل: الحسين والتصويب من كتب الترجمة.\n(٧) أبو عبد الرحمن المروزي، ثقة، حافظ.\n(٨) إمام ثقة ثبت فقيه عالم.\n(٩) [٣٠٢٨] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته. =","vol":"26","page":22},{"text":"﴿يَعْلَمُ مَا يَلِجُ﴾ يدخل (١) ﴿فِي الْأَرْضِ﴾ من مطر وغيره (٢) ﴿وَمَا يَخْرُجُ مِنْهَا﴾ من نبات وغيره (٣). ﴿وَمَا يَنْزِلُ مِنَ السَّمَاءِ﴾ من رِزق ومطر ومَلَكٍ بأمر ﴿وَمَا يَعْرُجُ فِيهَا﴾ يصعد فيها من الملائكة، وأعمال العباد (٤).\n﴿وَهُوَ مَعَكُمْ﴾.\nقال مقاتل بن حيان: يعني: قدرته وسلطانه وعلمه (٥).\n﴿أَيْنَ مَا كُنْتُمْ﴾ هو قادر عالم بكم (٦).\n_________\nالتخريج:\nأخرجه عبد الله بن أحمد في \"السنة\" ١/ ١١١، ٣٠٧، من طريق أحمد بن إبراهيم الدورقي، عن علي بن شقيق به، وأخرجه ابن القيم في \"التهذيب على مختصر سنن أبي داود\" ١٣/ ٢٥، من طريق الحسن البزار عن علي بن الحسن بن شقيق به، وأخرجه الذهبي في \"سير أعلام النبلاء\" ٨/ ٤٠٣، من طريق أحمد بن إبراهيم الدورقي عن علي بن الحسن بن شقيق به، وانظر: \"المقصد الأرشد\" لابن مفلح ٢/ ٣٣٢.\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٢، \"الجامع لأحكام القرآن\" ١٧/ ٥٣٧.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٢، \"النكت والعيون\" للماوردي ٥/ ٤٧٠، ونسبه لمقاتل، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٧.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٢، \"النكت والعيون\" للماوردي ٥/ ٤٧٠، نسبه لمقاتل، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٧.\n(٤) انظر المراجع السابقة.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٠، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ١٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٧، ولم ينسباه.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٧.","vol":"26","page":23},{"text":"﴿وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ﴾ يبصر أعمالكم ويعلمها ولا يخفى عليه شيء منها (١).\n\n<span data-type=\"title\" id=toc-5497>٥ </span>- ﴿لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ﴾ فهو المعبود على الحقيقة (٢).\n﴿وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ﴾ أمور الخلائق في الآخرة (٣).\nقرأ الحسن والأعرج ويعقوب وابن عامر وأبو حيوة وابن مُحيصن وحميد والأعمش وحمزة والكسائي وخلف (تَرْجِعُ) بفتح التاء وكسر الجيم (٤).\nوقراء الباقون: ﴿تُرْجَعُ﴾ بضم التاء وفتح الجيم وقد تقدَّم هذا.\n\n<span data-type=\"title\" id=toc-5498>٦ </span>- ﴿يُولِجُ اللَّيْلَ فِي النَّهَارِ﴾\nأي: ينقص من اللَّيل فيزيد في النهار في الصيف (٥).\n﴿وَيُولِجُ النَّهَارَ فِي اللَّيْلِ﴾ أي: ينقص من النَّهار فيزيده في الليل في الشتاء (٦).\n﴿وَهُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ﴾ أي: خفية الصدور ومستكنتها (٧).\n_________\n(١) انظر: المرجع السابق.\n(٢) وقال القرطبي في \"الجامع لأحكام القرآن \"، ١٧/ ٢٣٧: هذا التكرير للتأكيد.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٧، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٧.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٧.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٧، \"معاني القرآن\" للزجاج ٥/ ١٢٢، \"إعراب القرآن\" للنحاس ٤/ ٣٥١.\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٧، \"معاني القرآن\" للزجاج ٥/ ١٢٢.\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٧.","vol":"26","page":24},{"text":"<span data-type=\"title\" id=toc-5499>٧ </span>- قوله -﷿-: ﴿آمِنُوا بِاللَّهِ وَرَسُولِهِ﴾\nأي: صدِّقوا أنَّ الله إله واحد، وأنَّ محمَّدًا رسوله (١).\n﴿وَأَنْفِقُوا﴾ تصدَّقوا (٢).\nوقيل: أنفقوا في سبيل الله وما يُقرِّبُ مِنْهُ.\n﴿مِمَّا جَعَلَكُمْ مُسْتَخْلَفِينَ﴾ مملكين معمرين (٣) ﴿فِيهِ﴾.\nوقال الحسن: ﴿مُسْتَخْلَفِينَ فِيهِ﴾ بوراثتكم إيَّاه عمن كان قبلكم (٤).\n﴿فَالَّذِينَ آمَنُوا مِنْكُمْ وَأَنْفَقُوا﴾ في سبيل الله (٥).\n﴿لَهُمْ أَجْرٌ كَبِيرٌ﴾ وهو الجنة (٦).\n\n<span data-type=\"title\" id=toc-5500>٨ </span>- ﴿وَمَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ﴾ استفهام يراد به التوبيخ (٧).\n﴿وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ﴾ أي: يدعوكم إلى الإيمان.\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٧، \"معاني القرآن\" للزجاج ٥/ ١٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٨.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٧، ونحوه في \"النكت والعيون\" للماوردي ٥/ ٤٧٠، \"الجامع لاْحكام القرآن\" للقرطبي ١٧/ ٢٣٨.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٢، \"معالم التنزيل\" للبغوي ٨/ ٣٢، \"جامع البيان\" للطبري ٢٧/ ٢١٨، \"النكت والعيون\" للماوردي ٥/ ٤٧١، ونسباه لمجاهد.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٨.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٨.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٨.\n(٧) انظر: \"الوسيط\" للواحدي ٤/ ٢٤٥، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٨.","vol":"26","page":25},{"text":"﴿وَقَدْ أَخَذَ مِيثَاقَكُمْ﴾.\nقيل: هو الميثاق الأوَّل الذي كان وأنتم في ظهر آدم، بأنَّ الله ربكم لا إله لكم سواه، قاله مجاهد (١).\nوقيل: أخذ ميثاقكم بأنَّ ركب فيكم العقول، وأقام عليكم الحجج والدلائل التي تدعو إلى متابعة الرسول (٢).\nقراءة العامة ﴿أَخَذَ﴾ بفتح الهمزة والخاء على أنَّه مسمى الفاعل، أي: أخذ الله ميثاقكم نصبًا (٣) وقرأ نصر بن عاصم، والجحدري، وأبو عمرو. (وقد أُخِذ) بضم الهمزة وكسر الخاء (٤) على الفعل المجهول (ميثاقكم) رفعًا، فمن قرأ على الفعل المجهول، قال: فلأن الفعل قبله مسند إلى الرسول فخالف بين الفعلين لئلا يقع في وهم السامع أن أخذ الميثاق مسند إلى الرسول أيضًا. ووجه الأخرى فلأنَّه قرب من ذكر الله تعالى في قوله: ﴿بِرَبِّكُمْ﴾ فجرى على ذلك إذا كان مأمونًا من الالتباس.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" مختصرًا ٢٧/ ٢١٨، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣ ولم ينسبه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٣٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٨.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٢، \"جامع البيان\" للطبري ٢٧/ ٢١٨، \"السبعة\" لابن مجاهد (٦٢٥)، \"التذكرة\" لابن غلبون (٥٨١)، \"الكشف عن وجوه القراءات\" لمكي (٣٠٧)، \"التبصرة\" لمكي (٦٩٣).\n(٤) انظر: \"معاني القرآن\" للفراء ٢/ ١٣٢، \"جامع البيان\" للطبري ٢٧/ ٢١٨، \"السبعة\" لابن مجاهد (ص ٦٢٥)، \"التذكرة\" لابن غلبون (ص ٥٨١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٧، جميعهم قال: قرأ أبو عمرو.","vol":"26","page":26},{"text":"﴿إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ بحق يومًا من الأيام فالآن فقد صحت براهينُه (١).\n\n<span data-type=\"title\" id=toc-5501>٩ </span>- ﴿هُوَ الَّذِي يُنَزِّلُ عَلَى عَبْدِهِ﴾ محمد -ﷺ- (٢).\n﴿آيَاتٍ بَيِّنَاتٍ﴾ الفرقان واضحًا.\n﴿لِيُخْرِجَكُمْ﴾ الله بالقرآن (٣)، وقيل: بالرسول (٤)، وقيل: بالدعوة (٥).\n﴿مِنَ الظُّلُمَاتِ﴾ وهو الشرك والكفر (٦).\n﴿إِلَى النُّورِ﴾ وهو الإيمان (٧).\n﴿وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَحِيمٌ﴾ أي: بالمؤمنين.\n\n<span data-type=\"title\" id=toc-5502>١٠ </span>- قوله -﷿-: ﴿وَمَا لَكُمْ أَلَّا تُنْفِقُوا فِي سَبِيلِ اللَّهِ﴾\nأي: أيُّ شيء منعكم من الإنفاق في سبيل الله، وفيما يقرب من ربكم وأنتم ميتون تاركون أموالكم فهي صائرة لله (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٩.\n(٢) انظر: \"الوسيط\" للواحدي ٤٢٤٥، \"معالم التنزيل\" للبغوي ٨/ ٣١، \"زاد المسير\" لابن الجوزي ٨/ ١٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٩.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٩.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٩.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٩.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٢٤٥، \"معالم التنزيل\" للبغوي ٨/ ٣٣، \"زاد المسير\" لابن الجوزي ٨/ ١٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٩.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣، \"الجامع لأحكام القرآن\" ١٧/ ٢٣٩.\n(٨) انظر: \"جامع البيان\" للطبري ٢٧/ ٢١٩، \"الوسيط\" للواحدي ٤/ ٢٤٥، \"معالم التنزيل\" للبغوي ٨/ ٣٣، \"زاد المسير\" لابن الجوزي ٨/ ١٦٣.","vol":"26","page":27},{"text":"﴿وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ﴾ ثم بيَّن سبحانه فضل السابقين في الإنفاق (١).\nفقال: ﴿لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ﴾.\nقال قتادة: فتح مكة (٢). وقاله أكثر المفسرين.\nوقال الشعبي والزهري: هو صلح الحديبية (٣).\nوقالت الصحابة -﵁-: يا رسول الله أَفَتْحٌ هو؟ قال: \"نعم والذي نفسي بيده إنَّه لفتح عظيم\" (٤).\n﴿وَقَاتَلَ﴾ أي: وجاهد مع النبي -ﷺ-.\n﴿أُولَئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ﴾ أي: من بعد الفتح.\n﴿وَقَاتَلُوا﴾ والمعنى لا يستوي هؤلاء ومن أنفق وقاتل بعد الفتح، فحذف لدلالة الكلام بعده عليه (٥).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٠، \"الوسيط\" للواحدي ٤/ ٢٤٥، \"معالم التنزيل\" للبغوي ٨/ ٣٣، ولم ينسبوه، وذكره الماوردي في \"النكت والعيون\" ٥/ ٤٧١، ونسبه لزيد بن أسلم، \"زاد المسير\" لابن الجوزي ٨/ ١٦٣، ونسبه لابن عباس، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٩.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٠، ولم ينسبه، \"النكت والعيون\" للماوردي ٥/ ٤٧١، \"معالم التنزيل\" للبغوي ٨/ ٣٣، \"زاد المسير\" لابن الجوزي ٨/ ١٦٣، جميعهم نسبه للشعبي، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٩.\n(٤) أخرجه الطبري في \"جامع البيان\" عن عامر ٢٧/ ٢٢٠.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢١، \"النكت والعيون\" للماوردي ٥/ ٤٧١، ونسبه لابن عباس ومجاهد، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٩.","vol":"26","page":28},{"text":"[٣٠٢٩] أخبرنا عقيل بن محمد الجرجاني (١)، أنَّ المعافى بن زكريا البغدادي (٢) أخبرهم، عن محمد بن جرير الطبري (٣)، قال: حدثني ابن البرقي (٤)، قال: حدثنا ابن أبي مريم (٥)، قال: أخبرنا محمد بن جعفر (٦) قال: أخبرني زيد بن أسلم (٧)، عن أبي سعيد التمار (٨)، عن أبي سعيد الخدري -﵁- أنَّ رسول الله -ﷺ- قال: \"يوشكُ أن يأتي قومٌ تحقرون أعمالكم مع أعمالهم\"، فقلنا: يا رسول الله من هم؟ أهم قريش؟ قال: \"لا، هم أرق أفئدة، وألين قلوبًا\". وأشار بيده إلى اليمن، فقال: \"هم أهل اليمن، ألا إنَّ الإيمان يمانٍ، والحكمة يمانية\" فقلنا: يا رسول الله، أهم خيرٌ منَّا؟ فقال: \"والذي نفسي بيده لو كان لأحدهم جَبَل من ذهب فأنفقه في سبيل الله ما بلغ مُدَّ أحدِكُمْ ولا نصيفهُ\". ثم جمع أصابعه، ومدَّ خنصَره، فقال: \"ألا إنَّ هذا فصْل بيننا وبين النَّاسِ: ﴿لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ﴾ إلى آخر الآية (٩).\n_________\n(١) لم أجده.\n(٢) العلامة الفقيه الحافظ الثقة.\n(٣) الإمام العلم المجتهد عالم العصر صاحب التصانيف البديعة.\n(٤) محمد بن عبد الله بن عبد الرحيم، الإمام الحافظ الثقة.\n(٥) سعيد بن الحكم بن محمد بن سالم الجمحي، ثقة ثبت فقيه.\n(٦) ابن أبي كثير الأنصاري الزرقي، ثقة.\n(٧) القرشي العدوي ثقة عالم وكان يرسل.\n(٨) لم أجده.\n(٩) [٣٠٢٩] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته. =","vol":"26","page":29},{"text":"وروى محمد بن فُضيل عن الكلبي قال: إنَّ هذِه الآية نزلت في أبي بكر -﵁-، وفيها دليل واضح وحجة بينة على تفضيل أبي بكر -﵁- وتقديمه؛ لأنَّه أوَّل مَن أسلم (١):\n[٣٠٣٠] أخبرنا عبد الله بن حامد الوزان (٢)، قال: حدثنا أبو بكر أحمد بن إسحاق الفقيه (٣)، قال: أنبأنا محمد بن أيوب (٤)، قال: حدثنا أبو الوليد الطيالسي (٥)، قال: حدثنا عكرمة بن عمار (٦)،\n_________\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢١، من طريق ابن البرقي به بمثله ومن طريق ابن يسار عن أبي سعيد الخدري بنحوه، وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٦، من طريق عطاء عن أبي سعيد الخدري بنحوه، وأورده ابن كثير في \"تفسير القرآن العظيم\" ١٣/ ٤١٢، وعزاه لابن جرير وابن أبي حاتم.\nوانظر: \"معتصر المختصر\" لأبي المحاسن ٢/ ٢٦٩.\n(١) انظر: \"أسباب النزول\" للواحدي (ص ٤٢٥)، \"معالم التنزيل\" للبغوي ٨/ ٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٩.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) قال الذهبي: ما علمت به بأسًا.\n(٤) البجلي الرازي، الحافظ المحدث الثقة.\n(٥) كتب في هامش الأصل: أبو الوليد هشام بن عبد الملك الطيالسي مولى باهلة بصري، روى عن شعبة والليث بن سعد وغيرهما وروى عنه البخاري ومحمد بن بشار وابن المثنى وغيرهم، مات سنة تسع وعشرين ومائتين، \"الأنساب\" لابن الأثير.\nقلت: وأبو الوليد ثقة ثبت، وقد تقدم.\n(٦) العجلي، صدوق يغلط.","vol":"26","page":30},{"text":"قال: حدثنا شداد بن عبد الله أبو عمار (١) - وقد كان أدرك نفرًا من أصحاب النبي -ﷺ- أنَّه قال: قال أبو أمامة (٢) لعمرو بن عَبسَةَ (٣) -﵁-: بأي شيء تدَّعي أنَّك ربع الإسلام؟ قال: لأني كنتُ أرى الناس على الضلالة، ولا أرى الأوثان شيئًا، ثم سمعت عن رجل يخبر أخبارًا بمكة قال: فركبتُ راحلتي حتى قدمت عليه فإذا قومه عليه حداد، قلت: ما أنت؟ قال: \"نبيٌّ\"، قلتُ: وما نبي؟ قال: \"رسول الله\". قلتُ: وبأي شيء أرسلك الله، قال: \"بأنْ تُوحِّد الله لا تشرك به شيئًا وأن تكسر الأصنام وتوصل الأرحام\". قلتُ: من مَعك على هذا؟ قال: \"حُرٌّ وعبدٌ \"، وإذا معه أبو بكر وبلال (٤)، فأسلمت عند ذلك، فلقد رأيتني رُبع الإسلام (٥).\n_________\n(١) ثقة يرسل.\n(٢) الباهلي صحابي مشهور.\n(٣) السلمي صحابي مشهور.\n(٤) بلال بن رباح التيمي مولاهم، المؤذن.\n(٥) [٣٠٣٠] الحكم على الإسناد:\nفي إسناده شيخ المصنف، لم أجد له جرحًا ولا تعديلًا، وعكرمة صدوق يغلط.\nالتخريج:\nأخرجه الإمام أحمد في \"المسند\" ٤/ ١١٢ (١٧٠١٩)، من طريق أبو عبد الرحمن المقرئ عن عكرمة بن عمار به بنحوه، وأخرجه الحاكم في \"المستدرك\" ٣/ ٧١٤ من طريق أبي سلام عن أبي أمامة الباهلي به بنحوه.\nوأخرجه أحمد اللخمي في \"مسند الشاميين\" ١/ ٤٥٥، من طريق أبي سلام الأسود عن عمرو بن عبسة بمعناه، وأخرجه أبو بكر بن أبي عاصم في \"الآحاد والمثاني\" ٣/ ٣٩، من طريق هشام بن عبد الملك عن عكرمة بن عمار به بنحوه، =","vol":"26","page":31},{"text":"ولأنَّه أوَّل من أظهر الإسلام:\n[٣٠٣١] أخبرنا أبو محمد الأصبهاني (١)، قال: حدثنا أبو بكر الضبعي (٢)، قال: حدثنا عبد الله بن أحمد بن حنبل (٣)، قال: حدثنا أبي (٤)، قال: حدثنا يحيى بن أبي كثير (٥)، قال: حدثنا زائدة (٦)، عن عاصم بن أبي النجود (٧)، عن زِرٍّ (٨)، عن عبد الله بن مسعود -﵁قال: كان أول من أظهر الإسلام النبي -ﷺ- تسليمًا وأبو بكر وعمار وأمه سُمَيَّة وأبوه ياسر وبلال والمقداد -﵃- (٩).\n_________\n= ٣/ ٤٠ من طريق أبو سلام الحبشي عن عمرو بن عبسة بنحوه.\nوأخرجه أبو نعيم الأصفهاني في \"حلية الأولياء\" ٥/ ٢٠٣، من طريق عطاء عن أبيه عن أبي أمامة الباهلي بمعناه، وأخرجه المزي في \"تهذيب الكمال\" ٢٢/ ١٢٢، من طريق أبي عبد الرحمن المقرئ عن عكرمة به بمعناه.\n(١) عبد الله بن حامد الوزان، لم يذكر بجرحٍ أو تعديل.\n(٢) أحمد بن إسحاق بن أيوب بن يزيد، النيسابوري. قال الذهبي: ما علمت به بأسًا.\n(٣) ثقة.\n(٤) أحد الأئمة، ثقة، حافظ، فقيه، حجة.\n(٥) الطائي مولاهم، أبو نصر اليمامي، ثقة ثبت لكنه يدلس ويرسل.\n(٦) زائدة بن قدامة الثقفي، أبو الصلت الكوفي، ثقة، ثبت، صاحب سنة.\n(٧) صدوق له أوهام.\n(٨) زر بن حبيش، ثقة جليل مخضرم.\n(٩) [٣٠٣١] الحكم على الإسناد:\nإسناده فيه ضعيف، فعاصم بن أبي النجود، صدوق له أوهام، وشيخ المصنف لم أجد فيه جرحًا أو تعديلًا.\nالتخريج:\nأخرجه الشاشي في \"مسنده\" ٢/ ١١٥ (٦٤١)، بسنده عن أبي قلابة الرقاشي عن يحيى به بمثله. =","vol":"26","page":32},{"text":"ولأنَّه أول من قاتل على الإسلام.\n[٣٠٣٢] وأخبرنا أبو نصر النعمان بن محمد الجرجاني (١)، قال: أخبرنا أبو الطاهر محمد بن الحسن المحمد آباذيُّ (٢)، قال: حدثنا أبو قلابة (٣)، قال: حدثنا يحيى بن أبي كثير (٤)، قال: حدثنا زائدة (٥)، عن عاصم بن أبي النُّجُود (٦)، عن زِرٍّ (٧)، عن عبد الله بن مسعود -﵁- قال: أوَّل من أظهر الإسلام بسيفه النبي -ﷺ- تسليمًا وأبو بكر -﵁- (٨).\n_________\n= وذكره الحاكم في \"المستدرك\" ٣/ ٣٩٣، وقال: وقد ذكرت في أول مناقب أبي بكر الصديق -﵁- حديث عبد الله بن مسعود: أول من أظهر الإسلام سبعة. ولم أقف عليه في مناقب أبي بكر.\n(١) سديدٌ، صالحٌ، فاضل.\n(٢) إمام حافظ.\n(٣) الرقاشي، صدوق يخطئ تغير حفظه سكن بغداد.\n(٤) ثقة، ثبت، لكنه يدلس ويرسل.\n(٥) زائدة بن قدامة الثقفى، ثقة، ثبت، صاحب سنة.\n(٦) صدوق له أوهام.\n(٧) زر بن حبيش، ثقة جليل، مخضرم.\n(٨) [٣٠٣٢] الحكم على الإسناد:\nإسناده فيه ضعيف، فيه عاصم بن أبي النجود، صدوق له أوهام، وشيخ المصنف وأبو طاهر المحمد آباذي لم أجد فيهما جرحًا ولا تعديلًا.\nالتخريج:\nانظر: \"معالم التنزيل\" للبغوي ٨/ ٣٤، عنه بنحوه مختصرًا، \"البحر المحيط\" لأبي حيان ٨/ ٢١٩، به، \"الجامع لأحكام القرآن\" للقرطبي به ١٧/ ٢٤٠.","vol":"26","page":33},{"text":"ولأنَّه أول من أنفق على رسول الله -ﷺ- في سبيل الله: [٣٠٣٣] أخبرنا عبد الله بن حامد (١)، قال: أنبأنا أحمد بن إسحاق ابن أيوب (٢)، قال: حدثنا محمد بن أيوب (٣)، قال: حدثنا محمد بن يونس (٤)، قال: حدثنا العلاء بن عمرو الشيباني (٥)، قال: حدّثنا أبو إسحاق الفَزَارِي (٦)، قال: حدثنا سفيان بن سعيد (٧)، عن آدم بن على (٨)، عن ابن عمر -﵄- قال: كنت عند النبي -ﷺ- وعنده أبو بكر الصديق -﵁- وعليه عباءة قد خللها في صدره بخلال، فنزل جبريل -﵇- فقال: يا نبي الله! مالي أرى أبا بكر عليه عباءة قد\n_________\n(١) لم يذكر بجرحٍ أو تعديل.\n(٢) أبو بكر الضِّبْعي، قال الذهبي: ما علمت به بأسًا.\n(٣) البجلي الرازي، الحافظ المحدث الثقة.\n(٤) القرشي، أبو العباس، ضعيف.\n(٥) العلاء بن عمرو الشيباني. قال ابن حبان: شيخ يروي عن أبي إسحاق الفزاري العجائب، لا يجوز الاحتجاج به بحال.\nانظر: \"المجروحين\" لابن حبان ٢/ ١٨٥.\n(٦) إبراهيم بن محمد بن الحارث، ثقة، حافظ.\n(٧) الثوري، ثقة، حافظ، فقيه حجة، كان ربما دلس.\n(٨) آدم بن علي العجلي، ويقال: الشيباني، ويقال: البكري. روى عن: عبد الله بن عمر بن الخطاب. وروى عنه: إبراهيم بن طهمان وإسرائيل بن يونس وسفيان الثوري وآخرون. قال يحيى بن معين: ثقة، وقال النسائي: ليس به بأس، وقال ابن حجر: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٦٦، \"تهذيب الكمال\" للمزي ٢/ ٣٠٨، \"تقريب التهذيب\" لابن حجر (١٣٤).","vol":"26","page":34},{"text":"خَلَّلها في صدره بخلال؟ قال: \"أنفق ماله قبل الفتح\" قال: فإنَّ الله -﷿- يقول لك: اقرأ على أبي بكر السلام، ويقول لك قل له: أراضٍ أنت عني في فقرك هذا أم ساخط؟ فقال له النبي -ﷺ-: \"يا أبا بكر إنَّ الله -﷿- يقرأ عليك السلام، ويقول لك: أراضٍ أنت في فقرك هذا أم ساخط؟ \" فقال أبو بكر -﵁- أسخط على ربي؟ إني عن ربي لراضٍ، إني عن ربِّي لراضٍ، قال: \"فإنَّ الله -﷿- يقول لك: قد رضيتُ عنك كما أنت عني راضٍ\" فبكى أبو بكر -﵁- وبكى النبي -ﷺ-، فقال جبريل -﵇-: والذي بعثك بالحق لقد تخللت حمَلَةُ العرش بالعبى مذ تخلل صاحبك هذا بالعباءة، ولهذا قدَّمه الصحابة -رضوان الله عليهم أجمعين- على أنفسهم، وأقرُّوا له بالتقديم والسَّبق (١).\n[٣٠٣٤] أخبرنا عبد الله بن حامد الفقيه (٢)، قال: أخبرنا أبو بكر\n_________\n(١) [٣٠٣٣] الحكم على الإسناد:\nإسناده ضعيف جدًا فمحمد بن يونس ضعيف والعلاء بن عمرو يروى العجائب ولا يجوز الاحتجاج به.\nالتخريج:\nأخرجه الواحدي في \"أسباب النزول\" (ص ٤٢٥) من طريق عمرو بن حفص الشيباني عن العلاء بن عمرو به بنحوه، وأخرجه أيضًا في \"الوسيط\" ٤/ ٢٤٦، من طريق العلاء بن عمرو عن أبي إسحاق الفزاري به بنحوه، وأخرجه البغوي في \"معالم التنزيل\" ١٧/ ١٥٦ عن أحمد بن إبراهيم الشريحي عن أبي إسحاق الثعلبي، عن عبد الله بن حامد به بمثله.\nوانظر: \"لباب التأويل\" للخازن ٦/ ٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٠، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٤١٤.\n(٢) الأصبهاني الوزان، لم يذكر بجرحٍ أو تعديل.","vol":"26","page":35},{"text":"محمد بن إسحاق (١)، قال: أخبرنا محمد بن يونس (٢)، قال: حدثنا عقبة بن سنان أبو بشر (٣)، قال: حدثنا الهيضم بن شداخ (٤)، عن الأعمش (٥)، عن عمرو بن مرة (٦)، عن عبد الله بن سلمة (٧)، عن على -﵁- قال: سبق رسول الله -ﷺ- وأبو بكر وثلَّث عمر -﵄- فلا أُوتى برجل فضَّلني على أبي بكر وعمر -﵄- إلاَّ جلدته جَلْد المفتري ثمانين جلدة، وطرح الشهادة (٨).\n_________\n(١) الضبعي النيسابوري. قال الحاكم: كان أخوه ينهي عن القراءة عليه لما كان يتعاطاه ظاهرًا لا لحرجٍ في سماعه.\n(٢) القرشي الكديمي ضعيف.\n(٣) عقبة بن سنان، أبو بشر البصري الذراع الهدادي. روى عن: الهيضم بن شراح وعثمان بن عثمان الغطفاني وغسان بن مضر وآخرين، وروى عنه: محمد بن يونس الكديمي وأحمد بن حماد بن سفيان الكوفي ويحيى بن صاعد وغيرهم. قال أبو حاتم: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣١١، \"الإكمال\" لابن ماكولا ٤/ ٤٥١، \"الأنساب\" للسمعانى ٥/ ٦٢٩.\n(٤) لم أجده.\n(٥) ثقة، حافظ، لكنه مدلس.\n(٦) ثقة، عابد، كان لا يدلس.\n(٧) المرادي الكوفي، صدوق تغير حفظه.\n(٨) [٣٠٣٤] الحكم على الإسناد:\nإسناده ضعيف لضعف محمد بن يونس، ومحمد بن إسحاق تكلم فيه الحاكم، وشيخ المصنف لم يذكر بجرح أو تعديل والهيضم لم أجده.\nالتخريج:\nانظر: \"الرياض النضرة\" لأبي جعفر ١/ ٣٧٨ به، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٠.","vol":"26","page":36},{"text":"فنال المتقدمون من المشقة أكثر مما نال من بعدهم، وكانت بصائرهم أيضًا أنفذ (١).\n﴿وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى﴾ أي: المتقدمون السابقون والمتأخرون اللاحقون وعدهم الله جميعًا الجنة (٢).\nقرأ ابن عامر، وعبد الوارث، والمغيرة، ويحيى بن الحارث وابن أبي شهاب (وَكُلٌّ) رفع (٣) وكذلك هو في مصاحف أهل الشام (٤).\nوقراء الباقون: ﴿وَكُلًّا﴾ بالنصب على ما في مصاحفهم (٥)، فمن رفع فعلى الابتداء، والأصل: ﴿وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى﴾ فحذف الضمير؛ لأنَّ المعنى مفهوم، ومن نصب فعلى إيقاع الفعل عليه وهو وجه الكلام (٦) ﴿وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-5503>١١ </span>- قوله -﷿-: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا﴾\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٠.\n(٢) أخرجه الطبري في \"جامع البيان مختصرًا\" ٢٧/ ٢٢١، ونسبه لمجاهد وقتادة، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٣٤، \"الجامع لأحكام القرآن\" ١٧/ ٢٤١.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٥) قال: قرأ ابن عامر. \"التذكرة\" لابن غلبون (ص ٥٨١)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣٠٧)، \"الحجة\" لابن زنجلة (ص ٦٩٨).\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٥).\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٥)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣٠٧)، \"التبصرة\" لمكي (ص ٦٩٤)، \"الحجة\" لابن زنجلة (ص ٦٩٨).\n(٦) انظر: \"الكشف عن وجوه القراءات\" لمكي (ص ٣٠٧)، \"الحجة\" لابن زنجلة (ص ٦٩٨)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤١.","vol":"26","page":37},{"text":"أي: يفعل فعلًا حسنًا في اتباع أمر الله وطاعته (١).\nوعن الحسن: هو التطوع في جميع أمر الدين (٢).\nوقال الكلبي: ﴿قَرْضًا﴾ أي: صدقة ﴿حَسَنًا﴾ أي: محتسبًا من قلبه بلا مَن ولا أذى (٣).\n﴿فَيُضَاعِفَهُ لَهُ﴾ ما بين سبع إلى سبعين إلى سبعمائة ألف إلى ما شاء الله تعالى من الأضعاف (٤) (٥).\nوقد تقدم الخلاف في هذا الحرف في القراءات في سورة البقرة، وهو أنَّ ابن كثير، وابن عامر، وأبا حيوة وأبا جعفر، وشيبة، ويعقوب، شددوا العين وأسقطوا الألف (٦)، إلاَّ أنَّ ابن عامر وأبا حيوة ويعقوب نصبوا الفاء (٧)، ورفع الباقون (٨).\n_________\n(١) انظر: \"إرشاد العقل السليم\" لأبي السعود ٧/ ٢٠٦، \"الفتوحات الإلهية\" للجمل ٤/ ٢٨٩.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٢.\n(٣) انظر: السابق، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٢.\n(٤) كتب في هامش الأصل عند هذِه الكلمة: وقيل: القرض الحسن هو أن يقول: سبحان الله والحمد لله، ولا إله إلا الله، والله أكبر، رواه سفيان عن أبي حيان، وقال زيد بن أسلم: هذِه النفقة على الأهل. قرطبي.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٧.\n(٥) انظر: \"النكت والعيون\" للماوردي ١٧/ ١٥٧ نحوه، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٢.\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٥)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣٠٨)، \"الحجة\" لابن زنجلة (ص ٦٩٩).\n(٧) السابق.\n(٨) السابق.","vol":"26","page":38},{"text":"وقرأ نافع وابن محيصن وحميد ومجاهد، والأعرج، وغيرهم من أهل الكوفة والبصرة ﴿فَيُضَاعِفَه﴾ بالألف، وتخفيف العين (١) إلا أنَّ عاصمًا وابن أبي إسحاق وعيسى بن عُمر وأبا حاتم نصبوا الفاء (٢) ورفع الباقون، واختاره أبو عبيد (٣).\n﴿وَلَهُ أَجْرٌ كَرِيمٌ﴾ وهو الجنة (٤).\n\n<span data-type=\"title\" id=toc-5504>١٢ </span>- ﴿يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾\nنصب على قوله: ﴿وَلَهُ أَجْرٌ كَرِيمٌ﴾.\n﴿يَوْمَ تَرَى﴾ أي: في يوم ترى فيه المؤمنين والمؤمنات (٥).\n﴿يَسْعَى نُورُهُمْ﴾ يعني: على الصراط، وهو الضياء الذي يمرون فيه (٦).\n﴿بَيْنَ أَيْدِيهِمْ﴾ أي: قدَّامهم (٧).\n﴿وَبِأَيْمَانِهِمْ﴾. قال الفراء: الباء بمعنى في، أي: في أيمانهم، أو\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٣.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٥)، \"الحجة\" لابن زنجلة (ص ٦٩٩).\n(٣) السابق.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٢، \"الوسيط\" للواحدي ٤/ ٢٤٧، \"زاد المسير\" لابن الجوزي ٨/ ١٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٣.\n(٥) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٣.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٢٤٨، \"معالم التنزيل\" للبغوي ٨/ ٣٤، \"زاد المسير\" لابن الجوزي ٨/ ١٦٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٣.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٣.","vol":"26","page":39},{"text":"بمعنى عن، أي: وعن أيمانهم (١).\nوقال الضحاك: ﴿نُورُهُمْ﴾ هداهم، ﴿وَبِأَيْمَانِهِمْ﴾ كتبهم (٢).\nوقيل: أراد جميع جوانبهم، فعبَّر بالبعض عن الكل، ومجازه: عن أيمانهم وشمائلهم (٣).\nوقرأ سهل بن سعد الساعدي -﵁وأبو حيوة: (وَبِإِيْمَانِهِم) بكسر الألف (٤)، والقراءة الصحيحة ما عليه العامة.\nوقيل: أراد بالنور القرآن (٥).\nوعن ابن مسعود -﵁قال: يؤتون نورهم على قدر أعمالهم، فمنهم من يؤتى نوره كالنخلة، ومنهم من يؤتي نوره كالرجل القائم، وأدناهم نورًا من نُوره على إبهام رجليه فيطفئ مرَّة ويقد أخرى (٦).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٦٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٣، \"إعراب القرآن\" للنحاس ٤/ ٣٥٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٣ عنه.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٣، \"زاد المسير\" لابن الجوزي ٨/ ١٦٥، \"معالم التنزيل\" للبغوي ٨/ ٣٥، \"الوسيط\" ٤/ ٢٤٨، عنه وعن مقاتل، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٣.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٤.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٣.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٤.\n(٦) أخرجه الطبري في \"جامع البيان\" بنحوه ٢٧/ ٢٢٣.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١/ ٣٣٣٦ بنحوه، \"النكت والعيون \"للماوردي ٥/ ٤٧٣، بنحوه، \"الوسيط\" للواحدي ٤/ ٢٤٨ بمعناه، \"معالم التنزيل\" للبغوي ٨/ ٣٥ بنحوه، \"الجامع لأحكام القرآن\" ١٧/ ٢٤٤ بمثله، =","vol":"26","page":40},{"text":"وقال قتادة: ذُكر لنا أنَّ نبيَّ الله -ﷺ- قال: \"إنَّ مِنَ المُؤْمنين مَنْ يُضِيءُ نُوره كما بَيْنَ المدينة وعدن أبين من اليمن أو صنعاء، ودُونَ ذلك، حتى يكون منهم من لا يُضيءُ نُورُهُ إلاَّ مَوْضِعَ قدميه\" (١).\n﴿بُشْرَاكُمُ﴾ أي: ويقول الملائكة بشراكم، أي: نبشركم (٢).\n﴿الْيَوْمَ جَنَّاتٌ﴾ بجنات (٣).\n﴿تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ﴾ أي: تجري بحار اللبن والماء والخمر والعسل من تحت مساكنها (٤).\n﴿خَالِدِينَ فِيهَا ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ﴾.\n\n<span data-type=\"title\" id=toc-5505>١٣ </span>- قوله -﷿-: ﴿يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انْظُرُونَا﴾\nقراء العامة موصولة الألف مضمومة الظاء بمعنى انتظرونا (٥).\n_________\n= وأخرجه الحاكم في \"المستدرك\" ٢/ ٥٢٠ بمعناه، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، والسيوطي في \"الدر المنثور\" ٦/ ٢٥٠، وعزاه لابن المنذر وابن أبي حاتم وابن مردويه، جميعهم من حديث عبد الله بن مسعود.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" بنحوه ٢/ ٢٧٥، وأخرجه الطبري في \"جامع البيان\" بنحوه ٢٧/ ٢٢٢، وانظر: \"الوسيط\" للواحدي ٤/ ٢٤٨ بمعناه، \"معالم التنزيل\" للبغوي بنحوه ٨/ ٣٤، \"الجامع لأحكام القرآن\" للقرطبي بمثله ١٧/ ٢٤٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٢٥٠ لعبد الرزاق وابن المنذر.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٣، \"النكت والعيون\" للماوردي ٥/ ٤٧٤، نسبه للضحاك.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٣، \"النكت والعيون\" للماوردي ٥/ ٤٧٤.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٤.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٣، \"جامع البيان\" للطبري ٢٧/ ٢٢٤، \"معاني القرآن\" للزجاج ٥/ ١٢٤، \"السبعة\" لابن مجاهد (ص ٦٢٦)، \"التذكرة\" لابن =","vol":"26","page":41},{"text":"وقرأ يحيى، والأعمش، وحمزة، (أنظِرونا) بقطع الألف وكسر الظاء، أي: أمهلونا وأخرونا (١).\nوقال الفراء: تقول العرب أنظِرْني، أي: انتظرني (٢)، وأنشد لعمرو بن كُلثوم:\nأَبَا هِنْدٍ فَلا تَعْجَلْ عَلَيْنَا ... وَأنْظِرْنَا نُخَبِّرْكَ اليَقِيْنَا (٣)\nأي: انتظرنا.\n﴿نَقْتَبِسْ﴾ نستصيء (٤) ﴿مِنْ نُورِكُمْ﴾.\nقال المفسرون: إذا كان يوم القيامة يعطي الله تعالى المؤمنين نورًا على قدر أعمالهم يمشون به على الصراط، ويعطي المنافقين أيضًا نورًا\n_________\n= غلبون (ص ٥٨١)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣٠٩)، \"التبصرة\" لمكي (ص ٦٩٤)، \"الحجة\" لابن زنجلة (ص ٧٠٠).\n(١) انظر: \"معاني القرآن\" ٣/ ١٣٣، \"معاني القرآن\" للزجاج ٥/ ١٢٤، \"السبعة\" لابن مجاهد (ص ٦٢٥)، \"التذكرة\" لابن غلبون (ص ٥٨١)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣٠٩)، \"التبصرة\" لمكي (ص ٦٩٤)، \"الحجة\" لابن زنجلة (ص ٦٩٩).\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٥، \"الحجة\" لابن زنجلة (ص ٦٩٩).\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٣، \"جامع البيان\" للطبري ٢٧/ ٢٢٤، \"معاني القرآن\" للزجاج ٥/ ١٢٤، \"النكت والعيون\" للماوردي ٥/ ٤٧٤، \"الوسيط\" للواحدي ٤/ ٢٤٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٥، \"لسان العرب\" لابن منظور ١٤/ ١٩٢، \"فتح القدير\" للشوكاني ٥/ ١٧٠.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٥.","vol":"26","page":42},{"text":"خديعة لهم.\nوهو قوله: ﴿وَهُوَ خَادِعُهُمْ﴾ (١).\nوقال الكلبي: بل يستضيء المنافقون من نور المؤمنين ولا يعطون النور (٢).\nقالوا: فبينما هم يمشون إذ بعث الله تعالى ريحًا وظلمة فأطفا نور المنافقين (٣)، فذلك قوله -﷿- ﴿يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا﴾ (٤) خشية أن يُسلبوا نورهم كما سُلب المنافقون؛ فإذا بقي المنافقون في الظلمة لا يبصرون موضع أقدامهم قالوا للمؤمنين: ﴿انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ﴾ (٥).\n﴿قِيلَ ارْجِعُوا﴾ أي: قالت لهم الملائكة: ارجعوا (٦).\nوقيل: بل هو قول المؤمنين لهم ارجعوا (٧).\n_________\n(١) النساء: ١٤٢.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٤ نحوه، \"معالم التنزيل\" للبغوي ٨/ ٣٥، وبنصه في \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٥.\n(٣) انظر: \"الوسيط\" ٤/ ٢٤٨، ولم ينسبه، \"معالم التنزيل\" للبغوي ٨/ ٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٥.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٥، \"الجامع لأحكام القرآن\" ١٧/ ٢٤٥.\n(٥) التحريم: ٨.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٢٤٨، \"معالم التنزيل\" للبغوي ٨/ ٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٦.\n(٧) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٤ - ٤٧٥، \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٥، نسبه لقتادة، \"زاد المسير\" لابن الجوزي ٨/ ١٦٦ نسبه لمقاتل، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٦.","vol":"26","page":43},{"text":"﴿وَرَاءَكُمْ﴾ من حيث جئتم إلى الموضع الذي أخذنا منه نورًا (١).\n﴿فَالْتَمِسُوا﴾ فاطلبوا لأنفسكم ﴿نُورًا﴾ فإنَّكم لا تقتبسون من نورنا (٢).\n﴿فَضُرِبَ﴾ فلما رجعوا وانعزلوا في طلب النور ضرب (٣).\n﴿بَيْنَهُمْ بِسُورٍ﴾ أي: سورًا والباء صلة (٤) قاله الكسائي. والسور حاجز بين الجنة والنار (٥).\nقال أبو أمامة: فيرجعون إلى المكان الذي قسم فيه النور فلا يجدون شيئًا، فيصرفون إليهم وقد ضرب بينهم بسور (٦).\nوقال مجاهد: هو كالحجاب في الأعراف (٧).\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٤، \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٥، \"زاد المسير\" لابن الجوزي ٨/ ١٦٥، ونسبه لابن عباس، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٦.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٤، \"النكت والعيون\" للماوردي ٥/ ٤٧٤، \"الوسيط\" ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٥، ونسبه لابن عباس وقتادة، \"زاد المسير\" لابن الجوزي ٨/ ١٦٦، \"الجامع لأحكام القرآن\" ١٧/ ٢٤٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٥، \"الجامع لأحكام القرآن\" ١٧/ ٢٤٦.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٦ ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٦.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٦، \"زاد المسير\" لابن الجوزي ٨/ ١٦٦.\n(٦) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣٦، \"معالم التنزيل\" للبغوي ٨/ ٣٦، ولم ينسباه.\n(٧) وذلك في قوله تعالى: ﴿وَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ﴾ [الأعراف: ٤٦]. أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٥.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣٨، \"النكت والعيون\" للماوردي ٥/ ٤٧٥، \"الجامع لأحكام القرآن\" ١٧/ ٢٤٦.","vol":"26","page":44},{"text":"وقال قتادة: هو حائط بين الجنة والنار (١).\n﴿لَهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ﴾ يعني: الجنة (٢).\n﴿وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ﴾ أي: من قبل ذلك الظاهر (٣).\n﴿الْعَذَابُ﴾ يعني: جهنم (٤).\n[٣٠٣٥] أخبرني ابن فنجويه (٥)، قال: حدثنا ابن ماجه القزويني (٦)، قال: حدثنا محمد بن أيوب (٧)، قال: حدثنا حماد (٨)، عن أبي سنان (٩)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٥ وانظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦، ولم ينسبه.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٤، وأخرجه الطبري في \"جامع البيان\" عن ابن زيد: ٢٧/ ٢٢٥.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٥، ونسبه للحسن، \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٦، \"زاد المسير\" لابن الجوزي ٨/ ١٦٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٦.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٤، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٦ عن قتادة.\nوانظر: \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٦، \"زاد المسير\" لابن الجوزي ٨/ ١٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٦.\n(٥) أبو عبد الله الحسين بن محمد، ثقة، صدوق، كثير الرواية للمناكير.\n(٦) أحمد بن الحسن بن يزيد، لم يذكر بجرح أو تعديل.\n(٧) البجلي الرازي، الحافظ المحدث الثقة.\n(٨) حماد بن سلمة، ثقة عابد وتغير حفظه بأخرة.\n(٩) عيسى بن سنان الحنفي، لين الحديث.","vol":"26","page":45},{"text":"قال: كنت مع علي بن عبد الله بن عباس، عند وادي جهنم فحدث عن أبيه (١) وقرأ: ﴿فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٌ﴾ الآية، ثم قال: قال أبي: هذا موضع السور يعني: وادي جهنم (٢).\n[٣٠٣٦] وأخبرني ابن فنجويه (٣)، قال: حدثنا أحمد بن محمد بن إسحاق السني (٤)، قال: أخبرني أحمد بن عُمير (٥) بن يوسف (٦)، قال: حدثنا عبد السلام بن عُتيق (٧)، قال: حدثنا أبو مسهر (٨)، قال: حدثنا\n_________\n(١) عبد الله بن عباس الصحابي المشهور.\n(٢) الحكم على الإسناد:\nإسناده ضعيف، فيه أبو سنان لين الحديث، وابن ماجه لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٥، من طريق الحسن بن بلال عن حماد به بمثله.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) حافظ ثقة.\n(٥) في الأصل: عمر والتصويب من (م).\n(٦) أبو الحسن الهاشمي. قال الدارقطني: ثقة.\n(٧) في الأصل: عبيد وفي (م): مسلم عتيق. وكلاهما خطأ والمثبت من مصادر ترجمته، وهو عبد السلام بن عتيق بن حبيب بن أبي عتيق العنسي، ويقال: السلمي مولاهم أبو هشام الدمشقي روى عن: آدم بن أبي إياس وبقية بن الوليد وأبي مسهر عبد الأعلى بن مسهر، روى عنه: أبو داود والنسائي وأحمد بن عمير بن يوسف بن جوصا، قال أبو حاتم: صدوق، وقال النسائي: صالح، وقال في موضع آخر: لا بأس به، وقال ابن حجر: صدوق. مات سنة سبع وخمسين ومائتين. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٤٩، \"تهذيب الكمال\" للمزي ١٨/ ٨٩، \"تقريب التهذيب\" لابن حجر (٤٠٧٤).\n(٨) عبد الأعلى بن مسهر بن عبد الأعلى بن مسلم الغساني، أبو مسهر الدمشقي، روى =","vol":"26","page":46},{"text":"سعيد بن عبد العزيز (١)، عن عطية بن قيس (٢)، قال: حدثني أبو العوام (٣) مؤذن لأهل بيت المقدس عن عبد الله بن عمر -﵁- قال: إنَّ السور الذي ذكره الله تعالى في القرآن: ﴿فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ﴾ هو سور بيت المقدس الشرقي باطنه فيه المسجد، وظاهره الوادي، وادي جهنم (٤).\n_________\nعن: إسماعيل بن عياش وسعيد بن عبد العزيز ومالك بن أنس وخلف، روى عنه: البخاري وأحمد بن حنبل وعبد السلام بن عتيق الدمشقي وغيرهم. قال أحمد بن حنبل: ما أثبته. وقال يحيى بن معين وأبو حاتم والعجلي: ثقة، وقال ابن حجر: ثقة فاضل.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٩، \"تهذيب الكمال\" للمزي ١٦/ ٣٦٩، \"تقريب التهذيب\" لابن حجر (٣٧٣٨).\n(١) ابن أبي يحيى التنوخي، أبو محمد، ثقة، إمام، لكنه اختلط في آخر عمره.\n(٢) الدمشقي، أبو يحيى، ثقة مقرئ.\n(٣) أبو العوام مؤذن لأهل بيت المقدس، روى عن: عمر بن الخطاب ومعاوية بن أبي سفيان، روى عنه: روح بن عائذ وأهل الشام ومصر. ذكره ابن حبان في الثقات.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٤١٥، \"الثقات\" لابن حبان ٥/ ٥٦٤.\n(٤) [٣٠٣٦] الحكم على الإسناد:\nسعيد التنوخي اختلط آخر عمره، وأبو العوام لم يوثقه سوى ابن حبان.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٥ من طريق عمرو بن أبي سلمة عن عطية بن قيس به بمثله.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٥، \"معالم التنزيل\" للبغوي ٨/ ٣٦، وأخرجه ابن عساكر في \"تاريخ دمشق\" ٢١/ ٤٣، من طريق عبد الرحمن بن =","vol":"26","page":47},{"text":"[٣٠٣٧] وأخبرني ابن فنجويه (١)، قال: حدثنا السني (٢)، قال: حدثنا أبو يعلى الموصلي (٣)، قال: حدثنا أبو نصر التمَّار (٤)، قال: حدثنا سعيد بن عبد العزيز (٥)، عن زياد بن أبي سودة (٦) أنَّ عُبادة\n_________\n= القاسم عن أبي مسهر به بمثله، \"زاد المسير\" لابن الجوزي ٨/ ١٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٦، وقال الألباني في \"الضعيفة\" (٥٦٦٣): موقوف باطل. وذكره الشوكاني في \"فتح القدير\" ٥/ ١٧٢، وتبعه بقوله: ولا يخفاك أنَّ تفسير السور المذكور في القرآن في هذِه الآية بهذا السور الكائن ببيت المقدس فيه من الإشكال ما لا يدفعه مقال، ولا سيما بعد زيادة قوله: ﴿بَاطِنُهُ فِيهِ الرَّحْمَةُ﴾: المسجد فإنَّ هذا غير ما سبقت له الآية، وغير ما دلت عليه، وأين يقع بيت المقدس أو سوره بالنسبة إلى السور الحاجز بين فريقي المؤمنين والمنافقين، وأي معنى لذكر مسجد بيت المقدس هاهنا، فإن كان المراد أنه سبحانه ينزع سور بيت المقدس، ويجعله في الدار الآخرة سورًا مضروبًا بين المؤمنين والمنافقين فما معنى تفسير باطن السور وما فيه من الرحمة بالمسجد، وإن كان المراد أن الله يسوق فريقي المؤمنين والمنافقين إلى بيت المقدس فيجعل المؤمنين داخل السور في المسجد، ويجعل المنافقين خارجه، فهم إذ ذاك على الصراط وفي طريق الجنة وليسوا ببيت المقدس، فإن كان مثل هذا التفسير ثابتًا عن رسول الله -ﷺ- قبلناه وآمنا به، وإلا فلا كرامة ولا قبول.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) ثقة، إمامٌ، حافظ.\n(٣) أحمد بن علي بن المثنى بن يحيى بن عيسى التميمي الموصلي، ثقة.\n(٤) عبد الملك بن عبد العزيز القشيري النبسوي، أبو نصر التمار الدقيقي، ثقة.\n(٥) في (م): عبد الله وهو خطأ، وسعيد ثقة إمام، لكنه اختلط في آخر أمره.\n(٦) زياد بن أبي سودة أبو المنهال: ويقال: أبو نصر المقدسي، روى عن: عبادة بن الصامت وأخيه عثمان بن أبي سودة وأبي هريرة وعدة، روى عنه: ثور بن يزيد وسعيد بن عبد العزيز ومعاوية بن صالح وخلف. قال أبو حاتم: لا أراه سمع من =","vol":"26","page":48},{"text":"ابن الصامت (١) -﵁- قام على سور بيت المقدس الشرقي فبكى، فقال بعضهم: ما يبكيك يا أبا الوليد؟ فقال: من هاهنا أخبرنا رسول الله -ﷺ- أنَه رأى جهنم (٢).\n[٣٠٣٨] وأخبرنا عقيل بن محمد (٣)، أنَّ أبا الفرج البغدادي (٤) حدثهم، عن محمد بن جرير (٥)، قال: حدثني محمد بن عوف (٦)،\n_________\n= عبادة بن الصامت، وذكره ابن حبان في الثقات، وقال ابن حجر: ثقة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٣٤، \"الثقات\" لابن حبان ٤/ ٢٦٠، \"تهذيب الكمال\" للمزي ٩/ ٤٨٠، \"تقريب التهذيب\" لابن حجر (٢٠٨٢).\n(١) صحابي مشهور.\n(٢) [٣٠٣٧] الحكم على الإسناد:\nزياد بن أبي سودة قال أبو حاتم: لا أراه سمع من عبادة، وسعيد مع كونه ثقة إلا أنه اختلط آخر عمره مع مخالفة في المتن تأتي في التخريج.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٤، من طريق أبي العوام عن عبادة بمثله، وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٥٠٥ من طريق أحمد بن الحسن بن عبد الجبار الصوفي عن أبي نصر التمار بمثله، والطبراني في \"مسند الشاميين\" ١/ ١٩٧، من طريق الوليد بن مسلم عن سعيد بن عبد العزيز به بمثله، والحديث أخرجه الحاكم في \"المستدرك\" ٢/ ٤٧٨ - ٤٧٩ أيضًا من طريق بلال بن عبد الله عن عبادة بمثله ثم قال: حديث صحيح. إلا أن الذهبي تعقبه قائلًا: بل منكر وآخره باطل؛ لأنه ما اجتمع عبادة برسول الله -ﷺ- هناك.\nوانظر: \"الضعيفة\" للألباني حديث (٥٦٦٣) وما بعده.\n(٣) من (م)، وهو الجرجاني، لم أجده.\n(٤) من (م)، وهو المعافى بن زكريا أبو الفرج البغدادي، العلامة الفقيه الحافظ الثقة.\n(٥) الطبري، الإمام العالم المجتهد صاحب التصانيف البديعة.\n(٦) ابن سفيان الطائي، أبو جعفر الحمصي الحافظ، ثقة، حافظ.","vol":"26","page":49},{"text":"قال: حدثنا أبو المغيرة (١)، قال: حدثنا صفوان (٢)، قال: حدثنا شريح (٣)، أنَّ كعبًا (٤) كان يقول في الباب الذي يسمى باب الرحمة في بيت المقدس: إنَّه الباب الذي قال الله تعالى فيه ﴿فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٌ﴾ الآية (٥).\n\n<span data-type=\"title\" id=toc-5506>١٤ </span>- قوله -﷿-: ﴿يُنَادُونَهُمْ﴾\nأي: ينادي المنافقون المؤمنين حين حُجِزَ عَنْهُمْ بالسُور، فبقوا في الظلمة والعذاب، وصار المؤمنون في النور والرحمة (٦).\n﴿أَلَمْ نَكُنْ مَعَكُمْ﴾ في الدنيا نتطهر كما تتطهرون ونصلي ونصوم، ونناكحكم ونوارثكم (٧).\n_________\n(١) عبد القدوس بن الحجاج الخولاني، ثقة.\n(٢) صفوان بن عمرو بن هرم السكسكي، أبو عمرو الحمصي، ثقة.\n(٣) شريح بن عبيد بن شريح بن عبد الحضرمي، أبو الصلت، ثقة وكان يرسل كثيرًا.\n(٤) كعب الأحبار، ثقة، مخضرم.\n(٥) [٣٠٣٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٥ عن محمد بن عوف به بمثله، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦ عن شريح به.\n(٦) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٦، \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٦.\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٦، وذكر نحوه كل من الماوردي في \"النكت والعيون\" ٥/ ٤٧٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٦، وابن الجوزي في \"زاد المسير\" ٨/ ١٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٤٦.","vol":"26","page":50},{"text":"﴿قَالُوا بَلَى﴾ قد كنتم معنا في الظاهر (١).\n﴿وَلَكِنَّكُمْ فَتَنْتُمْ أَنْفُسَكُمْ﴾ أي: أهلكتموها بالنفاق (٢)، وقيل: استعملتموها في الفتنة ﴿وَتَرَبَّصْتُمْ﴾ بالإيمان والتوبة (٣).\nوقال مقاتل: وتربصتم بمحمد الموت، وقلتم يوشك أن يموت محمد فنستريح (٤).\nوقيل: وتربصتم بالمؤمنين الدوائر (٥).\n﴿وَارْتَبْتُمْ﴾ شككتم في التوحيد والنبوة (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٦.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٦، ونسبوه لمجاهد، \"معالم التنزيل\" للبغوي ٨/ ٣٦، \"زاد المسير\" لابن الجوزي ٨/ ١٦٦.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٦، ونسبه لأبي سنان، \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٦، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ١٦٦، ونسبه للزجاج، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٦.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٦، \"زاد المسير\" لابن الجوزي ٨/ ١٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧، ولم ينسبه.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٦، عن قتادة.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٦، \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٦، \"زاد المسير\" لابن الجوزي ٨/ ١٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧.","vol":"26","page":51},{"text":"﴿وَغَرَّتْكُمُ الْأَمَانِيُّ﴾ الأباطيل (١).\nوقال أبو بكر الوراق: طول الأمل (٢).\nوقيل: ما كانوا يتمنَّون من نزول الدوائر بالمؤمنين (٣).\n[٣٠٣٩] أخبرني الحسين بن محمد بن فنجويه (٤) (٥)، قال: حدثنا أحمد بن جعفر بن حمدان (٦)، قال: حدثنا يوسف بن عبد الله (٧)، قال: حدثنا مسلم بن إبراهيم (٨)، قال: حدثنا همام بن يحيى (٩)، قال: حدثنا إسحاق بن عبد الله بن أبي طلحة (١٠)، عن أنس بن مالك -﵁- أنَّ رسول الله -ﷺ- خطَّ لنا خطوطًا وخطَّ منها خطًّا ناحية فقال: \"أتدرون ما هذا؟ هذا مثل ابن آدم ومثل التمني وتلك الخطوط الآمال بينما هو يتمنى إذ جاءه الموت\" (١١).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٦.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٤، \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧.\n(٤) في الأصل عبد الله وهو خطأ، والتصويب من (م).\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) ابن مالك بن شبيب البغدادي، القطيعي، الحنبلي، ثقة.\n(٧) ابن ماهان الدينوري، لم أجده.\n(٨) الأزدي الفراهيدي مولاهم، أبو عمرو البصري، ثقة، مأمون.\n(٩) ابن دينار الأزدي، أبو عبد الله، ثقة ربما وهم.\n(١٠) ثقة حجة.\n(١١) [٣٠٣٩] الحكم على الإسناد:\nفيه يوسف بن عبد الله لم أجده والإسناد صحيح كما سيأتي .. =","vol":"26","page":52},{"text":"وعن ابن مسعود -﵁- قال: خطَّ لنا رسول الله -ﷺ- خطًّا مربعًا، وخطَّ في وسطه خطًّا وجعله خارجًا منه، وخطَّ عن يمينه ويساره خطوطًا صغارًا فقال: \"هذا ابن آدم وهذا أجله محيط به وهذا أمله قد جاوز أجله وهذِه الخطوط الصغار الأعراض فإن أخطأه هذا نهشه هذا، وإن أخطأه هذا نهشه هذا\" (١).\n[٣٠٤٠] أخبرنا الحسين بن محمد (٢)، قال: حدثنا الفضل بن الفضل الكندي (٣)، قال: حدثنا أبو عيسى حمزة بن الحسين بن عمر (٤)، قال: حدثنا يحيى بن عبد الباقي (٥)، قال: حدثنا عمرو (٦)\n_________\nالتخريج:\nأخرجه البخاري في كتاب الرقاق، باب الأمل وطوله (٦٤١٨)، عن مسلم بن إبراهيم به بنحوه.\n(١) أخرجه البخاري في كتاب الرقاق باب الأمل وطوله (٦٤١٧)، وأخرجه ابن ماجه في كتاب الزهد، باب الأمل والأجل (٤٢٣١)، وأخرجه الترمذي في كتاب صفة القيامة (٢٤٥٤). وقال الترمذي: هذا حديث صحيح. وأحمد في \"المسند\" ١/ ٣٨٥ (٣٦٥٢)، والدارمي في \"سننه\" (٢٧٧١)، وأبو يعلى الموصلي في \"مسنده\" ٤/ ٤٣١ (٥٢٢١)، جميعهم أخرجوه من طريق الربيع بن خثيم عن عبد الله بن مسعود بنحوه.\n(٢) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) صدوق.\n(٤) أبو عيسى السمسار، ثقة.\n(٥) يحيى بن عبد الباقي بن يحيى بن يزيد أبو القاسم التغري. حدث عن: إبراهيم بن سعد الجوهري وسعيد بن عمرو السكوني وعدة، وروى عنه: يحيى بن محمد بن صاعد وأبو الحسن بن المنادى وخلق آخرون. قال الخطيب: كان ثقة.\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ١٤/ ٢٢٧.\n(٦) في الأصل: عمر، والتصويب من (م).","vol":"26","page":53},{"text":"ابن عثمان (١)، قال: حدثنا الوليد بن مسلم (٢)، عن الأوزاعي (٣)، عن بلال بن سعد (٤) -﵁- قال: ذكرك حسناتك ونسيانك سيئاتك غِرّةً (٥).\n﴿حَتَّى جَاءَ أَمْرُ اللَّهِ﴾ يعني: الموت (٦).\nقيل: نصرة نبي الله -ﷺ- (٧).\n﴿وَغَرَّكُمْ بِاللَّهِ الْغَرُورُ﴾ يعني: الشَّيطان (٨) وجاء على لفظ المبالغة؛\n_________\n(١) ابن سعيد الحمصي صدوق.\n(٢) ثقة كثير التدليس والتسوية.\n(٣) عبد الرحمن بن عمرو ثقة جليل فقيه.\n(٤) بلال بن سعد بن تميم الأشعري، وقيل: الكندي، أبو عمرو، روى عن: أبيه: سعد بن تميم وله صحبة، وجابر بن عبد الله وعبد الله بن عمر وجمع، وروى عنه: ثابت بن ثوبان وحفص بن غيلان وعبد الرحمن بن عمرو الأوزاعي وعدة، قال ابن سعد: كان ثقة، وقال العجلي: تابعي ثقة، وقال أبو زرعة الدمشقي: أحد العلماء، وقال ابن حجر: ثقة عابد فاضل. مات في خلافة هشام.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٩٨، \"تهذيب الكمال\" للمزي ٤/ ٢٩١، \"تقريب التهذيب\" لابن حجر (٧٨٠).\n(٥) [٣٠٤٠] الحكم على الإسناد:\nرجاله ثقات إلا عمرو بن عثمان صدوق.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧.\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٦، ونسبه لأبي سنان، \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧.\n(٧) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٥، \"الجامع لأحكام القرآن\" ١٧/ ٢٤٧.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٧، عن مجاهد وقتادة وابن زيد. =","vol":"26","page":54},{"text":"لأنَّه يضر ابن آدم كثيرًا (١).\nقرأ أبو حيوة، وأبو سمال العدوي، ومحمد بن السمَيْفع، وسِماك ابن حرب: (الغُرُور) بضم الغين يعني: الأباطيل (٢).\nقال قتادة: كانوا على خدعة من الشيطان وما زالوا عليها حتى قذفهم في النار (٣).\n\n<span data-type=\"title\" id=toc-5507>١٥ </span>- قوله -﷿-: ﴿فَالْيَوْمَ لَا يُؤْخَذُ مِنْكُمْ﴾\nأيُّها المنافقون ﴿فِدْيَةٌ﴾ لا بدل ولا عوض، ولا نفس أخرى (٤).\nقراءة العامة بالياء، لأنَّ التأنيث غير حقيقي ولأنَّه قد فصل بينهما وبين الفِعل (٥).\n_________\n= وانظر: \"معاني القرآن\" للزجاج ٥/ ١٢٥، \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٦، \"زاد المسير\" لا بن الجوزي ٨/ ١٦٧، \"النكت والعيون\" للماوردي ٥/ ٤٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧، ونسباه لعكرمة.\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٥.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٥، \"المحرر الوجيز\" لابن عطية ٥/ ٢٦٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٦، \"معالم التنزيل\" للبغوي ٨/ ٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٧، \"إعراب القرآن\" للنحاس ٤/ ٣٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧ - ٢٤٨.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٦)، \"التذكرة\" لابن غلبون (ص ٥٨١)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣٠٩)، \"التبصرة\" لمكي (ص ٦٩٤)، \"الحجة\" لابن زنجلة (ص ٧٠٠).","vol":"26","page":55},{"text":"وقرأ ابن عامر وأبو حيوة والمغيرة، والحسن، وأبو جعفر، والأعرج، ويعقوب (تؤخذ) بالتاء (١)، واختاره أبو حاتم لتأنيث الفدية (٢)، والأول اختيار أبي عبيد (٣).\n﴿وَلَا مِنَ الَّذِينَ كَفَرُوا﴾ يعني: المشركين (٤).\n﴿مَأْوَاكُمُ النَّارُ هِيَ مَوْلَاكُمْ﴾ أي: صاحبتكم وأولى بكم وأحق بأن تكون مسكنًا لكم (٥)، ومثله قول لبيد:\nفغَدَتْ كلا الفَرْجَيْنِ تحسبُ أَنَّهُ ... مَوْلَى المَخَافَةِ خَلْفُهَا وَأَمَامُهَا (٦)\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٨، \"السبعة\" لابن مجاهد (ص ٦٢٦)، \"التذكرة\" لابن غلبون (ص ٥٨١)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣٠٩)، \"التبصرة\" لمكي (ص ٦٩٤)، \"الحجة\" لابن زنجلة (ص ٧٠٠).\n(٢) انظر: \"الكشف عن وجوه القراءات\" لمكي (ص ٣٠٩)، \"الحجة\" لابن زنجلة (ص ٧٠٠)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٧ - ٢٤٨.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٧.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٤، \"جامع البيان\" للطبري ٢٧/ ٢٢٨، \"معاني القرآن\" للزجاج ٥/ ١٢٥، \"الوسيط\" للواحدي ٤/ ٢٤٩، \"معالم التنزيل\" للبغوي ٨/ ٣٧، وذكر ابن الجوزي نحوه في \"زاد المسير\" ٨/ ١٦٧، ونسبه لأبي عبيدة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٨.\n(٦) \"ديوان لبيد\" (٢٢٦)، وانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٠٩، ومعنى البيت: يقول: فغدت البقرة وهي تحسب أنَّ كلا فرجيها مولى المخافة، أو تحسب أنَّ كل فرج هو الأولى بالمخافة، فغدت فزعة مذعورة لا تعرف منجاها من مهلكها.","vol":"26","page":56},{"text":"يريد الموضع الذي فيه المخافة.\n﴿وَبِئْسَ الْمَصِيرُ﴾ أي: ساءت مرجعًا ومصيرًا (١).\n\n<span data-type=\"title\" id=toc-5508>١٦ </span>- قوله: -﷿- ﴿أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا﴾.\nقال الكلبي ومقاتل: نزلت في المنافقين بعد الهجرة بسنة (٢) وذلك أنُّهم سألوا سلمانَ الفارسي -﵁- ذاتَ يوم، فقالوا: حدثنا عمَّا في التوراة، فإنَّ فيها العجائب فنزلت: ﴿الر تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ﴾ (٣) إلى قوله: ﴿نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ﴾ (٤) يخبرهم أنَّ هذا القرآن أحسنُ من غيره وأنفع لهم، فكفوا عن سؤال سلمان ما شاء الله، ثم عادوا فسألوا سلمان -﵁عن مثل ذلك السؤال فنزلت: ﴿اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا﴾ الآية (٥)، فكفوا عن سؤال سلمان ما شاء الله، ثم أعادوا أيضًا السؤال فسألوا فقالوا: حدثنا عن التوراة، فإنَّ فيها العجائب، فنزلت هذِه الآية (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٨.\n(٢) انظر: \"النكت والعيون\" للماوردي ونسبه للكلبي ٥/ ٤٧٧، \"زاد المسير\" لابن الجوزي، نسبه لابن عباس ٨/ ١٦٧، \"الجامع لأحكام القرآن\" ١٧/ ٢٤٩، ولم ينسبه، \"لباب التأويل\" للخازن ٦/ ٢٩.\n(٣) يوسف: ١.\n(٤) يوسف: ٣.\n(٥) الزمر: ٢٣.\n(٦) انظر: \"أسباب النزول\" (ص ٤٢٦) مختصرًا، \"معالم التنزيل\" للبغوي ٨/ ٣٧، \"زاد المسير\" لابن الجوزي ٨/ ١٦٨، ونسبه لمقاتل مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩.","vol":"26","page":57},{"text":"فعلى هذا القول يكون تأويل الآية: ﴿أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا﴾ في العلانية وباللسان (١).\nوقال غيرهما: نزلت في المؤمنين (٢).\nقال عبد الله بن مسعود -﵁- ملَّ أصحابُ رسول الله -ﷺ- ملة، فقالوا: يا رسول الله لو حدثتنا، فأنزل الله تعالى: ﴿اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا﴾ (٣) فقالوا: يا رسول الله لو قصصت علينا، فأنزل الله تعالى هذِه الآية: ﴿نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ﴾ (٤) الآية، فقالوا: يا رسول الله لو ذكرتنا ووعظتنا فأنزل الله تعالى هذِه الآية (٥).\nوقال أبو مسعود -﵁- ما كان بين إسلامنا وبين أن عوتبنا بهذِه الآية إلاَّ أربع سنين، فجعل المؤمنون يعاتِب بعضهم بعضًا (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٧، \"الجامع لأحكام القرآن\" ١٧/ ٢٤٩.\n(٢) انظر: \"أسباب النزول\" للواحدي (٤٢٦)، \"معالم التنزيل\" للبغوي ٨/ ٣٧، \"زاد المسير\" لابن الجوزي ٨/ ١٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩.\n(٣) الزمر: ٢٣.\n(٤) يوسف: ٣.\n(٥) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٣٨ بنحوه، وأورده الماوردي في \"النكت والعيون\" ٥/ ٤٧٧ بنحوه، وله شاهد:\nأخرجه الواحدي في \"الوسيط\" ٤/ ٢٥٠ بنحوه، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩ بنحوه، كلاهما من حديث سعد -﵁-.\n(٦) أخرجه مسلم في كتاب التفسير باب في قوله تعالى: ﴿أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ﴾ (٣٠٢٧)، بنحوه، وأخرجه الحاكم في \"المستدرك\" ٢/ ٥٢١ بنحوه. =","vol":"26","page":58},{"text":"وقال ابن عباس -﵄-: إنَّ الله تعالى استبطأ قلوب المؤمنين فعاتبهم على رأس ثلاث عشرة سنة من نزول القرآن، فقال: ﴿أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا﴾ (١).\n﴿أَنْ تَخْشَعَ﴾ ترق وتنكسر وتلين وتخضع (٢).\n﴿قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ﴾ وهو القرآن (٣).\nقرأ شيبة ونافع والأعرج والسلمي وحفص والمفضل وأبان عن عاصم: ﴿نَزَلَ﴾ مخففة (٤) وشدد الباقون لذكر الله قَبلَ ذلك أسنده إلى الله، ومن خفف فإنَّ المعنى واحد، لأنَّ الحق لا ينزل إلاَّ\n_________\n= وانظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٧، \"الوسيط\" للواحدي ٤/ ٢٥٠، \"معالم التنزيل\" للبغوي ٨/ ٣٧، \"زاد المسير\" لابن الجوزي ٨/ ١٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩.\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣٨، \"النكت والعيون\" للماوردي ٥/ ٤٧٧، \"معالم التنزيل\" للبغوي ٨/ ٣٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٧، \"معالم التنزيل\" للبغوي ٨/ ٣٧، \"زاد المسير\" لابن الجوزي ٨/ ١٦٨، \"الجامع لأحكام القرآن\" ١٧/ ٢٤٨.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٨، ونسبه لمقاتل، \"الوسيط\" للواحدي ٤/ ٢٥٠، \"معالم التنزيل\" للبغوي ٨/ ٣٧، \"زاد المسير\" لابن الجوزي ٨/ ١٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٤، \"معاني القرآن\" للزجاج ٥/ ١٢٥، \"السبعة\" لابن مجاهد (ص ٦٢٦)، \"التذكرة\" لابن غلبون (ص ٥٨١)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣١٠)، \"التبصرة\" لمكي (ص ٦٩٤)، \"الحجة\" لابن زنجلة (ص ٧٠٠).","vol":"26","page":59},{"text":"بإنزال الله تعالى (١).\nوقرأ نصر بن عاصم، وعباس عن أبي عمرو: (ومَا نُزّلَ) مشدَّد (٢) على ما لم يسم فاعِله والأول اختيار أبي عبيد، وأبي حاتم، وقال مجاهد: نزلت هذِه الآية في المعذبين بعد الهجرة (٣).\nوقال مقاتل بن حيان: أخذوا في شيء من المزاح فنزلت (٤).\nوقال السدي وغيره: ﴿أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا﴾ بالظاهر وأسرُّوا الكفر ﴿أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ﴾ (٥).\n[٣٠٤١] أخبرنا عبد الله بن حامد (٦)، قال: حدثنا محمد بن يحيى (٧)، قال: حدثنا سليمان بن داود (٨)، قال: حدثنا عبد بن\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٤، \"جامع البيان\" للطبري ٢٧/ ٢٢٨، \"معالم التنزيل\" للبغوي ٨/ ٣٧، \"السبعة\" لابن مجاهد (ص ٦٢٦)، \"التذكرة\" لابن غلبون (ص ٥٨١)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣١٠)، \"التبصرة\" لمكي (ص ٦٩٤)، \"الحجة\" لابن زنجلة (ص ٧٠٠).\n(٢) السابق.\n(٣) لم أجد هذا القول.\n(٤) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩ بمعناه، ولم ينسبه.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩.\n(٦) الوزان، لم يذكر بجرع أو تعديل.\n(٧) ابن عبد الله بن خالد بن فارس بن ذؤيب الذهلي، أبو عبد الله النيسابوري، ثقة حافظ جليل.\n(٨) أبو داود الطيالسي، البصري، صاحب \"المسند\"، ثقة، حافظ، غلط في أحاديث.","vol":"26","page":60},{"text":"حميد (١)، قال: حدثنا يزيد بن هارون (٢)، قال: حدثنا الحسام بن مِصَكّ (٣)، عن الحسن (٤)، عن شداد بن أوس (٥) - ﵁ - قال: قال رسول الله - ﷺ -: \"أوَّل ما يُرفعُ من هذِه الأمَّة الخُشُوع\" (٦).\n﴿وَلَا يَكُونُوا﴾ أي: وأن لا يكونوا، محله نصب عطفًا على ﴿أَنْ تَخْشَعَ﴾ (٧).\n_________\n(١) ثقة حافظ.\n(٢) ثقة، متقن، عابد.\n(٣) في هامش الأصل: حسام بن مصك بن ظالم بن شيطان بن سهل الأزدي البصري عن الحسن وابن سيرين وابن بريدة وقتادة وجماعة. \"تذهيب\". قلت: وهو ضعيف يكاد يترك، وقد تقدم.\n(٤) الحسن البصري، ثقة، فقيه، فاضل، وكان يرسل ويدلس.\n(٥) صحابي مشهور.\n(٦) [٣٥٤١] الحكم على الإسناد:\nإسناده ضعيف، لضعف الحسام بن مصك، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ٧/ ٢٩٥، من طريق قتادة عن الحسن به بمثله.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٧ بنحوه، وله شاهد:\nأخرجه الطبراني في \"مسند الشاميين\" ٢/ ٤٠٠، من حديث أبي الدرداء بنحوه.\nوانظر: \"مجمع الزوائد\" للهيثمي ٢/ ١٣٦.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٥، \"إعراب القرآن\" للنحاس ٤/ ٣٦٠، \"البحر المحيط\" لأبي حيان ٨/ ٢٢٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩.","vol":"26","page":61},{"text":"قال الأخفش: وإن شئت جعلته نهيًا مجزومًا مجازه: ولا يكوننَّ (١)، ودليل هذا التأويل رواية رُويس عن يعقوب (ولا تكونوا) بالتاء (٢) وهي قراءة عيسى وابن أبي إسحاق.\n﴿كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ﴾ أي: لا تسلكوا في سبيل اليهود والنصارى الذين أعطوا التوراة والإنجيل (٣).\n﴿فَطَالَ عَلَيْهِمُ الْأَمَدُ﴾ فطالت الأزمان بهم بينهم وبين أنبيائهم موسى وعيسى ﵉، والأمد: الزمان والدهر والغاية (٤).\nوقيل: أمد الآخرة (٥).\n﴿فَقَسَتْ قُلُوبُهُمْ﴾.\nقال ابن مسعود - ﵁ -: إنَّ بني إسرائيل لما طال عليهم الأمد قست قلوبهم، فاخترعوا كتابًا من عند أنفسهم قد استحلته أنفسهم، وكان الحق يحول بينهم وبين كثير من شهواتهم، حتى نبذوا كتاب الله وراء ظهورهم، كأنَّهم لا يعلمون، ثم قالوا: أعرضوا هذا الكتاب\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٦٠، ولم ينسبه.\n(٢) انظر: \"التذكرة\" لابن غلبون (ص ٥٨٢)، \"زاد المسير\" لا بن الجوزي ٨/ ١٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٢٥٠، \"زاد المسير\" لابن الجوزي ٨/ ١٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٤٩.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٢٩، \"الوسيط\" للواحدي ٤/ ٢٥٠، \"معالم التنزيل\" للبغوي ٨/ ٣٧، \"زاد المسير\" لابن الجوزي ٨/ ١٦٩.\n(٥) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٢٦٤.","vol":"26","page":62},{"text":"علي بني إسرائيل، فإنَّ تابعوكم فاتركوهم، وإن خالفوكم فاقتلوهم، ثم قالوا: لا، ثم اصطلحوا على أن يرسلوه إلى فلان عالم من علمائهم، فعرضوا عليه الكتاب، وقالوا: إن هو تابعنا فلن يخالفنا أحدٌ منَّا بعده وإن خالفكم فاقتلوه، فلن يختلف عليهم بعده أحد، فأرسلوا إليه فأخذ ورقةً فكتب (١) فيها كتاب الله -﷿-، فجعلها في قَرْن وعلَّقها في عنقه، ثم لبس عليها الثياب، ثم أتاهم فعرضوا عليه كتابهم، فقالوا: أتؤمن بهذا، فأومأ إلى صدره بيده، وقال: آمنت بهذا -يعني: المعلق على صدره- وما لي لا أُؤمن بهذا، فخلوا سبيله، وكان أصحابه يغشونه، فلمَّا مات نبشوه فوجدوا القرن، ووجدوا فيه الكتاب، فاختلفت بنو إسرائيل وافترقت على بضع وسبعين ملة، وخير مللهم أصحاب ذي قرن.\nقال عبد الله -﵁- ومن بقي منكم فسيرى منكرًا، وبحسب امرئ إذا رأى المنكر لا يستطيع أن يغيره أن يُعلم الله من قَلبه أنَّه له كاره (٢).\nوقال مقاتل بن حيان: إنَّما يعني بذلك: مؤمني أهل الكتاب قبل أن يبعث النبي -ﷺ- طال عليهم الأمد واستبطؤوا خروج النبي -ﷺ- فقست قلوبهم (٣).\n_________\n(١) في الأصل: يكتب وهو خطأ، والمثبت من (م).\n(٢) أخرجه الطبري في \"جامع البيان\" بنحوه ٢٧/ ٢٢٩، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٩٣٣ بمعناه، وأخرجه البيهقي في \"شعب الإيمان\" ٦/ ٩٥ - ٩٦ بمثله، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٥٥ وعزاه لابن مردويه والبيهقي في \"شعب الإيمان\".\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٠.","vol":"26","page":63},{"text":"﴿وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ﴾ يعني: الذين ابتدعوا الرهبانية أصحاب الصوامع (١)، وقيل: من لا يعلم ما يتدين به من الفقه ويخالف من يعلم (٢).\nوقيل: هم من لا يؤمن في علم الله ثبتت طائفة منهم على دين عيسى ﵇ حتى بعث نبي الله محمد - ﷺ - فأمنوا به وطائفة منهم رجعت عن دين عيسى، وهم الذين فسقهم الله، فكفروا بدين عيسى -﵇- ولم يؤمنوا بمحمد - ﷺ - (٣).\nوقال محمد بن كعب: كانت الصحابة بمكة مجدبين فلما هاجروا أصابوا الريف والنعمة فغيروا عمَّا كانوا عليه فقست قلوبهم، فوعظهم الله فأفاقوا (٤) فينبغي للمؤمنين أن يزدادوا إيمانًا ويقينا وإخلاصًا في طول صحبة الكتاب.\n[٣٠٤٢] أنبأني أبو محمد عبد الله بن حامد (٥)، قال: أخبرنا أبو عبد الله محمد بن العباس الضبي (٦)، قال: أخبرنا\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٠.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٠.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٨، \"الجامع لأحكام القرآن\" ١٧/ ٢٥٠.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٠.\n(٥) الوزان لم يذكر بجرحٍ أو تعديل.\n(٦) محمد بن العباس بن أحمد بن عصم بن أبي ذهل الضبي أبو عبد الله. ويعرف بالعصمي.\nسمع محمد بن عبد الله الهروي وحاتم بن محبوب الشامي ومكي بن عبدان وأبا =","vol":"26","page":64},{"text":"أبو جعفر أحمد بن عبد الله البرعي (١) قال: حدثنا أبو سعيد الأشج (٢)، قال: حدثنا أبو (٣) خالد الأحمر (٤)، عن ابن عجلان (٥) عن وائل بن بكرة (٦)، قال: قال عيسى -﵇- لا تكثروا الكلام بغير ذكر الله فتقسو قلوبكم، فإنَّ القلب القاسي بعيد من الله، ولكن لا تعلموا ولا تنظروا في عيوب العباد وذنوبهم كأنَّكم أرباب، ولكن انظروا في ذنوبكم كأنَّكم عبيد، وإنَّما الناس رجلان: معافى ومبتلى فارحموا أهل البلاء واحمدوا الله على العافية (٧).\n_________\n= عمرو الحيدي وغيرهم. وسمع منه: محمد بن إسماعيل الوراق وأبو الحسن الدارقطني وغيرهما. قال الخطيب: كان ثبتًا ثقة نبيلًا رئيسًا من ذوي الأقرار العالية واستشهد سنة ثمان وسبعين وثلاثمائة.\nانظر: \"تاريخ بغداد\" ٣/ ١١٩.\n(١) في (م): الزبيري. ولم أجده.\n(٢) ثقة.\n(٣) في الأصل: ابن والتصويب من (م).\n(٤) سُلَيمان بن حَيَّان الأزْدي الكوفي، الجَعْفَرِيّ، صدوق يخطئ.\n(٥) محمد بن عجلان المدني القرشي، صدوق.\n(٦) في (م): بكر ولم أجده.\n(٧) [٣٠٤٢] الحكم على الإسناد:\nفي إسناده من لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه مالك في \"الموطأ\" (٨٣٩) بدون إسناد أنه بلغه .. فذكره، وابن أبي شيبة في \"مصنفه\" ١٢/ ١٣٤، من طريق أبي خالد، عن محمد بن عجلان، عن محمد ابن يعقوب به.","vol":"26","page":65},{"text":"[٣٠٤٣] أخبرنا أبو الحسن عبد الرحمن بن إبراهيم بن محمد بن يحيى (١)، قال: حدثنا أبو عبد الله المقرئ (٢)، قال: سمعت أبا الحسن محمد بن إسحاق بن راهويه (٣) الحنظلي (٤)، يقول: سمعت أبا عمار الحسين بن حريث (٥) يقول: سمعت الفضل بن موسى السِّينانيُّ (٦)، يقول: كان سبب توبة الفضيل بن عياض (٧) أنَّه عشق جاريةً فواعدته ليلًا فبينا هو يترقى الجدران إليها إذ سمع قارئًا يقرأ: ﴿أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ﴾ فرجع القهقرى وهو يقول: بلى والله قد آن والله قد آن! فآواه الليل إلى خربة وفيها جماعة من السابلة (٨). وإذا بعضهم يقول لبعض بالفارسية: فضيل\n_________\n= وأخرجه ابن أبي عاصم في \"كتاب الزهد\" ١/ ٥٦ به، وأبو نعيم في \"حلية الأولياء\" ٦/ ٥٨ كلاهما من طريق أبي الجلد به.\nوأخرجه ابن المبارك في \"الزهد\" ١/ ٤٤، عن مالك بن أنس به. والخبر أورده الألباني في \"الضعيفة\" (٩٠٨) وقال: لا أصل له.\n(١) ابن سختويه، أبو الحسن النيسابوري ابن أبي إسحاق المزكي، ثقة.\n(٢) الإمام المحدث الحجة.\n(٣) في الأصل: إبراهيم.\n(٤) كان عالمًا بالفقه مستقيم الحديث.\n(٥) ثقة.\n(٦) ثقة، ثبت، ربما أغرب.\n(٧) الزاهد المشهور ثقة عابد إمام.\n(٨) السابلَة: أبناء السَّبيل المختلفون على الطُّرقات في حوائجهم.\nانظر: \"لسان العرب\" لابن منظور (سبل).","vol":"26","page":66},{"text":"بَرْ (١)، رَاهَسْت وَرْ (٢) مَا (٣) رَه (٤) بُرَدْ (٥) فقال الفضيل في نفسه: أراني أسعى بالليل في المعاصي وقوم من المسلمين يخافونني! اللَّهمَّ إني قد تُبت إليك، وجعلت توبتي إليك جوار بيتك الحرام.\nثم أقبل عليهم فقال لهم بالفارسية: مَنَمْ (٦) فضيل كناه كار أزْ مَن (٧)\n_________\n(١) ساقطة من الأصل، والتصويب من (م).\nبَرْ: تعني فوق أو على أو ارتفاع.\nانظر: \"المعجم الذهبي\" لمحمد التونجي (ص ١٠٥)، وأصل الكلمة راهست مركبة من راه وهَسْت، راه يعني: طريق أو صراط أو ممر، (ص ٢٩٢). هَسْت: الفعل المضارع من هَسْتَنْ للوجود والكينونة، أي: باقٍ أو كائن.\n(٢) وَرْ: (مخفف: أكَرْ) بمعنى: إذا.\nانظر: \"المعجم الذهبي\" لمحمد التونجي (ص ٥٩١).\n(٣) مَا: ضمير منفصل لجمع المتكلم في حالتي الفاعل والإضافة.\nانظر: \"المعجم الذهبي\" لمحمد التونجي (ص ٥٣١).\n(٤) رَهْ: طريق. انظر: \"المعجم الذهبي\" لمحمد التونجي (ص ٣٠٤).\n(٥) في الأصل: مدد والتصويب من (م).\nبُرَدْ: فعل المضارع من مصدر بُرّيْدَنْ بمعنى: فصل أو قطع أو تقسيم أو عبور.\nانظر: \"المعجم الذهبي\" لمحمد التونجي (ص ١١١).\nمعنى الجملة الفارسية: فضيل موجود على الطريق، وإذا قطع طريقنا.\n(٦) في الأصل: من هم، والتصويب من (م).\nمَنَمْ: أصل الكلمة مركبة من مَنْ وأم وبعد التركيب أصبحت كلمة واحدة بمعنى أنا. أم ضمير متكلم متصل مفرد للفاعل يعادل ياء المتكلم.\nانظر: \"المعجم الذهبي\" لمحمد التونجي (ص ٧٥).\nمَنْ ضمير منفصل متكلم مفرد في حالتي الرفع والجر.\nانظر: \"المعجم الذهبي\" لمحمد التونجي (ص ٥٤٧).\n(٧) كناه كار: بمعنى آثم أو مجرم أو مقصر. =","vol":"26","page":67},{"text":"ترسيديت (١) أكنون (٢) مترسيد (٣)، قال الفضل (٤) بن موسى ثم خرج فجاور (٥).\n_________\n= انظر: \"المعجم الذهبي\" لمحمد التونجي (ص ٥١١).\nأزْ: حرف جرّ بمعنى مِنْ.\nانظر: \"المعجم الذهبي\" لمحمد التونجي (ص ٦٢).\nمَنْ: ضمير منفصل متكلم مفرد في حالتي الرفع والجر.\nانظر: \"المعجم الذهبي\" لمحمد التونجي (ص ٥٤٧).\n(١) في الأصل: ترسيدي والصواب أثبته من (م).\nترسيديت: خفتم. وهو فعل الماضي صيغة جمع المخاطب من مصدر ترسيدن بمعنى: تخوف أو خوف أو وجل.\nانظر: \"المعجم الذهبي\" لمحمد التونجي (ص ١٨٦).\n(٢) أكنون: الآن، في هذِه اللحظة، أو بناء على هذا.\nانظر: \"المعجم الذهبي\" (ص ٧٤).\n(٣) في الأصل: مي ترسي والتصويب من (م).\nمترسيد: صيغة النهي جمع المخاطب، بمعنى لا تخافوا.\nانظر: \"المعجم الذهبي\" لمحمد التونجي (ص ٥٣٨).\nمعنى الجملة بالفارسية: أنا فضيل الآثم خفتم مني لا تخافوا الآن.\n(٤) في الأصل: الفضيل والتصويب من (م).\n(٥) [٣٠٤٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٥/ ٤٦٨ (٧٣١٦) من طريق محمد بن راهويه عن أبي عمار به.\nوانظر: \"تهذيب التهذيب\" ٨/ ٢٥٧ بنحوه، وذكر نحوه القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٥١، بغير إسناد.","vol":"26","page":68},{"text":"[٣٠٤٤] وحدثنا أبو سعد (١) بن أبي عثمان الزاهد (٢)، قال: حدثنا أبو الفضل أحمد بن أبي عمران (٣) بمكة، قال: حدثنا أبو يعقوب البزار (٤)، قال: حدثنا محمد بن حاتم السمرقندي (٥)، قال: حدثنا أحمد بن يزيد (٦)، قال: حدثنا الحسين بن الحسن (٧)، قال: سئل ابن المبارك (٨) وأنا حاضر عن أول زهده قال: إني كنت في بستان\n_________\n(١) في (الأصل): سعيد، والمثبت من (م).\n(٢) عبد الملك بن أبي عثمان النيسابوري، ثقة صالح ورع.\n(٣) أحمد بن أبي عمران أبو الفضل الهروي الصوفي، روى عن: محمد بن داود الدقي وأحمد بن علي البردعي ودعلج بن أحمد السجزي والطبراني وآخرين، روى عنه: وأبو سعد بن أبي عثمان الزاهد وأبو علي الأهوازي وأبو نعيم الحافظ، وأبو يعقوب القراب وآخرون. قال الذهبي: وصفه الأهوازي بالحافظ، وقال: هو الزاهد القدوة. توفي سنة ثلاث وتسعين وثلاثمائة.\nانظر: \"تاريخ دمشق\" لابن عساكر ٨٧/ ٥، \"العبر في خبر من عبر\" للذهبي ٣/ ٧١.\n(٤) في (م): البزاز. ولم أجده.\n(٥) لم أجده.\n(٦) في (م): زيد. ولم أجده.\n(٧) الحسين بن الحسن بن حرب السلمي أبو عبد الله المروزي. صاحب ابن المبارك، روى عن: إسماعيل بن علية وسفيان بن عيينة وعبد الله بن المبارك وخلق عدة، وروى عنه: الترمذي وابن ماجه وبقي بن مخلد الأندلسي وغيرهم. قال أبو حاتم: صدوق، وكذلك قال ابن حجر. مات سنة ست وأربعين ومائتين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٩، \"تهذيب الكمال\" للمزي ٦/ ٣٦١، \"تقريب التهذيب\" لابن حجر (١٣١٥).\n(٨) عبد الله بن المبارك، ثقة، ثبت، فقيه.","vol":"26","page":69},{"text":"وأنا شاب مع أترابي، وذلك في وقت الفواكه فأكلنا وشربنا، وكنت مولعًا بضرب العودِ، فقمت في بعض الليل، فإذا غصن يتحرك عند رأسي، فأخذت العود لأضرب به فضربته، فإذا العود ينطق وهو يقول: ﴿أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ﴾ فضربت بالعود الأرض وكسرته وتركت ما عندي من جميع الأمور التي كنت عليها مما يشغل عن الله تعالى، وجاء التوفيق من الله -﷿-، فكان ما سهل لنا من الخير من الله تعالى (١).\nوقيل: الأمد: الأجل البعيد في كل شيء.\n\n<span data-type=\"title\" id=toc-5509>١٧ </span>- قوله -﷿-: ﴿اعْلَمُوا أَنَّ اللَّهَ يُحْيِ الْأَرْضَ﴾\nالجدبة ﴿بَعْدَ مَوْتِهَا﴾ وجدوبتها بالمطر (٢).\nوقال صالح المُرّي: يليّن القلوب بعد قسوتها (٣).\nوقال جعفر بن محمد: يحييها بالعدل بعد الجور (٤).\n_________\n(١) [٣٠٤٤] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته.\nالتخريج:\nأخرجه البيهقي في \"شعب الإيمان\" ٥/ ٤٦٨ (٧٣١٧)، من طريقه عن أبي سعيد الزاهد به بمثله، وأخرجه القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٥١، من طريق الحسن بن داهر عن ابن المبارك بمعناه.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٢.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٧٨، \"الجا مع لأحكام القرآن\" لقرطبي ١٧/ ٢٥٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٢.","vol":"26","page":70},{"text":"وقيل: المعنى فكذلك يحيي الكافر بالهدى إلى الإيمان بعد موته بالكفر والضلالة (١).\n﴿قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ﴾ يقول تعالى: إحياء الأرض بعد موتها دليل على قدرة الله، وإنَّه يحيي الموتى (٢).\n\n<span data-type=\"title\" id=toc-5510>١٨ </span>- ﴿إِنَّ الْمُصَّدِّقِينَ وَالْمُصَّدِّقَاتِ﴾\nقرأ مجاهد، وحميد، وابن محيصن، وابن كثير (٣)، وزِر بن حُبَيش، وأبو بكر والمفضل بتخفيف الصاد في الحرفين وهو من التصديق (٤).\nأي: إنَّ المؤمنين والمؤمنات.\nوقرأ الباقون بتشديد الصاد وبالدال في الحرفين (٥)، أي: إنَّ المتصدِّقين والمتصدقاتِ فأدغمت التاء في الصاد (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٢.\n(٢) السابق.\n(٣) زاد في (م): وعاصم.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٥، \"جامع البيان\" للطبري ٢٧/ ٢٢٩، \"معاني القرآن\" للزجاج ٥/ ١٢٦، \"السبعة\" لابن مجاهد (ص ٦٢٦)، \"التذكرة\" لابن غلبون (ص ٥٨٢)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣١٠)، \"التبصرة\" لمكي (ص ٦٩٤)، \"الحجة\" لابن زنجلة (ص ٧٠١).\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٦، \"السبعة\" لابن مجاهد (ص ٦٢٦)، \"التذكرة\" لابن غلبون (ص ٥٨٢)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣١٠)، \"التبصرة\" لمكي (ص ١٩٤)، \"الحجة\" لابن زنجلة (ص ٧٠١).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٥، \"جامع البيان\" للطبري ٢٧/ ٢٢٩، =","vol":"26","page":71},{"text":"وكذلك هو في مصحف أُبي (المتصدقين) (١)، وهو اختيار أبي عبيد وأبي حاتم.\n﴿وَأَقْرَضُوا اللَّهَ قَرْضًا حَسَنًا﴾ عطف الفعل على الاسم، لأنَّ الاسم في معنى الفعل فالألف واللام فيهما بمعنى الذي والتي، أي: إنَّ الذين صدقوا وأقرضوا، ويتحمل اسم الفاعل الضمير كما يتحمل الفعل (٢).\nقال الشاعر (٣):\nأصبحت لا أحمل السلاح ولا ... أَمْلِكُ رَأْسَ البَعير إنْ نَفَرا\nوالذِّئْبَ أَخْشَاهُ إن مررتُ به ... وَحْدِي وَأخشى الريَّاح والمطرا (٤)\nأي: وأخشى الذئب أخشاه، لأنَّ في صدر الكلام فعلًا.\nوقوله: ﴿قَرْضًا حَسَنًا﴾ بالصدقة والنفقة في سبيل الله (٥).\n_________\n= \"إعراب القرآن\" للنحاس ٤/ ٣٦٠، \"الوسيط\" للواحدي ٤/ ٢٥١، \"الكشف عن وجوه القراءات\" لمكي (ص ٣١٠)، \"الحجة\" لابن زنجلة (ص ٧٠١)، \"معالم التنزيل\" للبغوي ٨/ ٣٨.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٥، \"الحجة\" لابن زنجلة (٧٠١)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٢.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٢.\n(٣) هو الربيع بن ضبع بن وهب الفزاري، أحد المعمرين أدرك الإسلام ولم يسلم.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٧/ ١٨٨، \"الشواهد الشعرية في \"تفسير القرطبي\" للدكتور عبد العال مكرم ٣/ ٨٧، \"الجُمَل في النحو\" للزجاجي (٤٠).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٨، \"الجامع لأحكام القرآن\" ١٧/ ٢٥٢.","vol":"26","page":72},{"text":"قال الحسن: كل ما في القرآن من القرض الحسن فهو التطوع (١).\nوقيل: هو العمل الصالح من الصدقة وغيرها محتسبًا صادقًا (٢).\nوقيل: تصدقوا من مال طيب، لأنَّ الله لا يقبل إلاَّ الطيب (٣).\n﴿يُضَاعَفُ لَهُمْ﴾ أمثالها، قراءة العامة بفتح العين على ما لم يسم فاعله وبالألف على الأصل.\nقرأ الأعمش: ﴿يُضَعَفُهُ﴾ بِكسر العين وزيادة هاء.\nوقرأ ابن كثير وابن عامر، وأبو جعفر، وأبو حيوة، وشيبة، ويعقوب، بغير ألف (يُضَعَّفُ) وشددوا العين وفتحوها (٤).\n﴿وَلَهُمْ أَجْرٌ كَرِيمٌ﴾ وهو الجنة (٥).\n\n<span data-type=\"title\" id=toc-5511>١٩ </span>- قوله -﷿-: ﴿وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ﴾\nأي: صدقوا. ﴿أُولَئِكَ هُمُ الصِّدِّيقُونَ﴾ واحدهم صِدِّيقُ وهو الكثير الصدق (٦).\nوقال الضحاك: هم ثمانية نفر سبقوا أهل الأرض في زمانهم إلى الإسلام، أبو بكر، وعلى، وزيد، وعثمان بن عفان، وطلحة والزبير وسعد، وحمزة -﵁ - وتاسعهم عمر بن الخطاب - ﵁ -.\n_________\n(١) لم أجد هذا القول.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٢.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٦.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٢.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٨، \"الجامع لأحكام القرآن\" ١٧/ ٢٥٢.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٨.","vol":"26","page":73},{"text":"ألحقه الله تعالى بهم لِما عرف من صدق - ﷺ - (١).\nوقال مقاتل بن حيان: هم الذين آمنوا بالرسل ولم يكذبوهم طرفة عين، مثل مؤمن آل فرعون، وصاحب الأخدود، وأبي بكر الصديق -﵇- (٢).\n﴿وَالشُّهَدَاءُ عِنْدَ رَبِّهِمْ﴾ اختلف العلماء في نظم هذِه الآية:\nفقال قوم هذا مفصول ممَّا قبله، وتمام الكلام عند قوله هم الصديقون، ثم ابتدأ فقال: ﴿وَالشُّهَدَاءُ﴾ وأراد شهداء المؤمنين خاصة، والواو فيه واو الاستئناف. وهذا قول ابن عباس - ﵁ - ومسروق وجماعة من العلماء (٣).\nوقال الآخرون هي متصلة بما قبلها والواو فيه واو النسق، ثم اختلفوا في معناها (٤).\nوقال الضحاك؛ نزلت في قوم مخصوصين من المؤمنين كانوا كلهم شهداء قد ذكرناهم (٥).\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٢٥١، \"معالم التنزيل\" للبغوي ٨/ ٣٨، \"زاد المسير\" لابن الجوزي ٨/ ١٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٤.\n(٢) انظر: بمعناه في \"الوسيط\" للواحدي ٤/ ٢٥١، ونسبه للمقاتلان.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٣١ عنهما، ونسبه للضحاك.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٣٩، \"زاد المسير\" لابن الجوزي ٨/ ١٧٠.\nوذكره الزجاج في \"معاني القرآن\" ٥/ ١٢٦، ولم ينسبه.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٦، \"معالم التنزيل\" للبغوي ٨/ ٣٨، \"زاد المسير\" لابن الجوزي ٨/ ١٧٠.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٧٠.","vol":"26","page":74},{"text":"وقيل: نزلت في المؤمنين المخلصين كلهم، ويكون المعنى: أولئك هم الصديقون وأولئك هم الشهداء (١) (٢).\n[٣٠٤٥] أخبرنا عبد الله بن حامد (٣) إجازة، قال: أخبرنا أحمد بن عبد الله المزني (٤)، قال: حدثنا عبد الله بن غنام النخعي (٥)، قال: حدثنا (أبو) (٦) كريب (٧)، قال حدثنا عبيد بن سعيد (٨)، عن\n_________\n(١) ذكر ابن الجوزي نحوه في \"زاد المسير\" ٨/ ١٧٠، عن أبي مسعود ومجاهد.\n(٢) في هامش الأصل: قال الله تعالى: ﴿فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ﴾ فالصديقون هم الذين يتلون الأنبياء، والشهداء هم الذين يتلون الصديقين، والصالحون يتلون الشهداء. فيجوز أن تكون هذِه الآية في جملة من صدق بالرسل، أعني: والذين آمنوا بالله ورسله أولئك هم الصديقون والشهداء ويكون المعنى بالشهداء من شهد لله بوحدانيته فيكون صِدّيقًا فوق صديق في الدرجات، كما قال النبي -ﷺ-: \"إنَّ أهل الدرجات العلى ليراهم من دونهم كما يرى أحدكم الكوكب الدري في أفق السماء وأنَّ أبا بكر وعمر منهم وأنعما\". قشيري.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٤.\n(٣) الوزان، لم يذكر بجرحٍ أو تعديل.\n(٤) المغفلي الهروي. الشيخ الجليل القدوة الحافظ.\n(٥) ابن القاضي حَفْص بن غياث، قال ابن ناصر القيسي: ثقة.\n\"طبقات الحنفية\" لابن أبي الوفاء القرشي ١/ ٢٧٩، \"توضيح المشتبه\" لابن ناصر\nالقيسي ٦/ ١٨٨.\n(٦) من (م).\n(٧) محمد بن العلاء أبو كريب، ثقة، حافظ.\n(٨) عبيد بن سعيد بن أبان بن سعيد بن العاص الأموي القرشي، روى عن: إسرائيل بن يونس وسفيان الثوري وشعبة بن الحجاج وآخرين، وروى عنه: إسحاق بن راهويه وأبو بكر بن أبي شيبة وأبو كريب وخلق. قال يحيى بن معين: ثقة ليس به =","vol":"26","page":75},{"text":"شعبة (١)، عن أبى (٢) قيس (٣) عن الهُزيل (٤) عن عبد الله (٥) - ﵁ - قال: إنَّ الرجل ليقاتل الناس ليرى مكانه وإنَّ الرجل ليقاتل عن الدنيا، وإنَّ الرجل ليقاتل ابتغاء وجه الله، وإنَّ الرجل ليموت على فراشه فيكون شهيدًا، ثم قرأ: ﴿وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ أُولَئِكَ هُمُ الصِّدِّيقُونَ وَالشُّهَدَاءُ عِنْدَ رَبِّهِمْ﴾ (٦).\n_________\n= بأس. وقال أبو زرعة وأبو حاتم: ثقة، وزاد أبو حاتم: صدوق. قال ابن حجر: ثقة. مات سنة مائتين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٤٠٧، \"تهذيب الكمال\" للمزي ١٩/ ٢٠٩، \"تقريب التهذيب\" لابن حجر (٤٣٧٤).\n(١) شعبة بن الحجاج ثقة، حافظ، متقن.\n(٢) في (م): ابن. وهو خطأ.\n(٣) عبد الرحمن بن ثروان أبو قيس الأزدي الكوفي، روى عن: الأرقم بن شرحبيل وهزيل بن شرحبيل وعكرمة مولى ابن عباس وخلق. روى عنه: حماد بن سلمة وسفيان الثوري وشعبة بن الحجاج وعدة. قال أحمد بن حنبل: يخالف في أحاديث. وقال يحيى بن معين: ثقة. وقال أبو حاتم: ليس بقوي هو قليل الحديث وليس بحافظ، وقال النسائي: ليس به بأس. وقال ابن حجر: صدوق ربما خالف. مات سنة عشرين ومائة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٢١٨، \"تهذيب الكمال\" للمزي ١٧/ ٢٠، \"تقريب التهذيب\" لابن حجر (٣٨٢٣).\n(٤) في الأصل: الهُذلي. وهو خطأ، والتصويب من (م)، والهزيل هو ابن شرحبيل، ثقة.\n(٥) عبد الله بن مسعود، الصحابي المشهور.\n(٦) [٣٠٤٥] الحكم على الإسناد:\nفيه شيخ المصنف، لم أجد له جرحًا أو تعديلًا. =","vol":"26","page":76},{"text":"[٣٠٤٦] وأخبرنا عبد الله بن حامد (١)، قال: أخبرنا محمد بن خالد (٢)، قال: حدثنا داود بن سليمان (٣)، قال: حدثنا عبد بن حُميد (٤)، قال: حدثنا أبو نعيم (٥)، قال: حدثنا سفيان (٦)، عن ليث (٧)، عن مجاهد (٨) قال: كل مؤمن صديق وشهيد، ثم قرأ هذِه الآية، يعني: موصولة (٩).\nوقال ابن عباس في بعض الروايات: أراد بالشهداء الأنبياء خاصة\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٣١، من طريق محمد بن جعفر عن شعبة به بنحوه.\n(١) الوزان، لم يذكر بجرحٍ أو تعديل.\n(٢) ابن الحسن أبو بكر الطوعي من مشايخ بخارى وكان حسن الحديث.\n(٣) ابن خزيمة، البخاري، لم يذكر بجرح أو تعديل.\n(٤) ثقة، حافظ.\n(٥) الفضل بن دكين، ثقة، ثبت.\n(٦) سفيان الثوري، ثقة، حافظ، إمام عابد، حجة كان ربما دلس.\n(٧) ليث بن أبي سليم بن زنيم القرشي مولاهم، أبو بكر، صدوق اختلط جدًا فترك، وأنكروا عليه الجمع بين عطاء وطاوس ومجاهد.\n(٨) مجاهد بن جبر المكي، ثقة، إمام في التفسير والعلم.\n(٩) [٣٥٤٦] الحكم على الإسناد:\nفي إسناده ضعف، فليث اختلط جدًا فترك، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٣١، من طريق سفيان عن حبيب بن أبي ثابت وليث به.","vol":"26","page":77},{"text":"الذين يشهدون على الأمم (١).\n﴿لَهُمْ أَجْرُهُمْ وَنُورُهُمْ﴾ في ظلمة القيامة.\n﴿وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَئِكَ أَصْحَابُ الْجَحِيمِ﴾.\nقوله -﷿-:\n\n<span data-type=\"title\" id=toc-5512>٢٠ </span>- ﴿اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا﴾ (ما) صلةٌ مجازه: اعلموا أنَّ الحياة الدنيا.\n﴿لَعِبٌ﴾ باطل لا حاصل له (٢).\n﴿وَلَهْو﴾ فرح، ثم ينقضي (٣).\n﴿وَزِينَةٌ﴾ منظر يتزينون به كزينة النسوان (٤).\n﴿وَتَفَاخُرٌ بَيْنَكُمْ﴾ أي: يفخر بعضكم على بعض بها (٥).\n﴿وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ﴾ يباهي بعضكم بعضًا بكثرة الأموال\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣١، ولم ينسبه، وذكر نحوه الماوردي في \"النكت والعيون\" ٥/ ٤٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٥٣، ونسباه للكلبي، \"الوسيط\" للواحدي ٤/ ٢٥١، ونسبه لمسروق ومقاتل ابن حيان وقال: هو اختيار الفراء والزجاج، \"زاد المسير\" لابن الجوزي ٨/ ١٧١.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٦٢، \"معالم التنزيل\" للبغوي ٨/ ٣٩، \"زاد المسير\" لابن الجوزي ٨/ ١٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٤.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٩، \"الجامع لأحكام القرآن\" ١٧/ ٢٥٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٩.\n(٥) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٢، \"معالم التنزيل\" للبغوي ٨/ ٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٥.\nوكتب في هامش الأصل عند هذِه الكلمة: الجمهور بتنوين تفاخر ونصب بينكم على الظرف والسلمي قرأ بإضافة تفاخر إلى بينكم. صفاقسي.\nولم أجده في \"غيث النفع\" للنوري.","vol":"26","page":78},{"text":"والأولاد (١).\nوقال بعض المتأولين من المتأخرين: لعبٌ كلعب الصبيان ولَهْوٌ كلهو الفتيان وزينةٌ كزينة النسوان، وتفاخر كتفاخر الأقران، وتكاثُرٌ كتكاثر الدهقان (٢).\nوقيل: المعنى أنَّ الدنيا كلها كهذه الأشياء في الفناء والزوال.\nوقال علي - ﵁ - لعمَّار بن ياسر - ﵁ -: لا تحزن على الدنيا فإنَّ الدنيا ستة أشياء مأكول ومشروب، وملبوس، ومشموم، ومركوب، ومنكوح، فأحسن طعامها العسل، وهو بزقة ذبابة، وأكثر شرابها الماء، يستوي فيه جميع الحيوان، وأفضل الملبوس الديباج، وهو نسج دودة، وأفضل المشموم المِسك وهو دم فأرة، وأفضل المركوب الفرس وعليها يقتل الرجال، وأما المنكوح فالنساء وهو مبال في مبال، والله إنَّ المرأة لتزين أحسنها يراد به أقبحها (٣).\nثم ضرب الله مثلًا فقال: ﴿كَمَثَلِ غَيْثٍ﴾، أي: مطر (٤) ﴿أَعْجَبَ الْكُفَّارَ﴾، أي: الزُّرَّاع (٥).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٢، \"النكت والعيون\" للماوردي ٥/ ٤٨٠، \"معالم التنزيل\" للبغوي ٨/ ٣٩.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٥.\nوالدهقان: التاجر، فارسية معربة. انظر: \"لسان العرب\" لابن منظور ٤/ ٤٢٩.\n(٣) انظر: نصه في \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٥.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٥٢، \"زاد المسير\" لابن الجوزي ٨/ ١٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٥.\n(٥) انظر: \"معا ني القرآن\" للزجاج ٥/ ١٢٧، \"معالم التنزيل\" للبغوي ٨/ ٣٩، \"زاد =","vol":"26","page":79},{"text":"﴿نَبَاتُهُ﴾، لأنَّهم يكفرون الحب با لأرض، أي: يغطونه بها (١).\nوقيل: يجوز أن يكون الكافر بالله نفسه، لأنَّه أشد إعجابًا بزينة الدنيا من المؤمنين وموضع الكاف رفع على الصفة ويجوز أن يكون رفعها على خَبَرٍ بَعد خَبَرٍ (٢).\n﴿ثُمَّ يَهِيجُ﴾ أي: يجف (٣).\n﴿فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا﴾ ذهبًا وتِبْنًا (٤).\n﴿وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ﴾ لأعداء الله (٥).\n﴿وَمَغْفِرَةٌ مِنَ اللَّهِ وَرِضْوَانٌ﴾ لأولياء الله (٦).\nوقال الفراء: وفي الآخرة عذاب شديد أو مغفرة تقديره إمَّا عذاب شديد، وإمَّا مغفرة (٧).\n_________\n= المسير\" لابن الجوزي ٨/ ١٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٥.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٥.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٧، \"إعراب القرآن\" للنحاس ٤/ ٣٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٦.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٧، \"الوسيط\" للواحدي ٤/ ٢٥٢، \"معالم التنزيل\" للبغوي ٨/ ٣٩، \"زاد المسير\" لابن الجوزي ١/ ١٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٦.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٧، \"الجامع لأحكام القرآن\" ١٧/ ٢٥٦.\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٢٥٢، \"معالم التنزيل\" للبغوي ٨/ ٣٩، ونسباه لمقاتل، \"زاد المسير\" لابن الجوزي ٨/ ١٧٢.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٢٥٢، \"معالم التنزيل\" للبغوي ٨/ ٣٩، \"زاد المسير\" لابن الجوزي ٨/ ١٧٢.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٥، \"جامع البيان\" للطبري ٢٧/ ٢٣٢، =","vol":"26","page":80},{"text":"﴿وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ﴾\nقال ابن عباس: كل ما لا يغني فهو غرور.\nوقيل: العمل للحياة الدنيا متاع الغرور تزهيدًا في العمل للدنيا وترغيبًا للعمل في الآخرة (١).\n\n<span data-type=\"title\" id=toc-5513>٢١ </span>- قوله -﷿-: ﴿سَابِقُوا﴾\nسارعوا بالأعمال الصالحة (٢) ﴿إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ﴾ إلى رضوان الله.\nقيل: إلى التوبة، لأنَّها تؤدي إلى المغفرة (٣).\n﴿وَجَنَّةٍ عَرْضُهَا﴾ سعتها ﴿كَعَرْضِ السَّمَاءِ وَالْأَرْضِ﴾ لو وصل بعضها إلى بعض (٤).\nقال ابن كيسان: عُني به جنة واحدة مِن الجنان والعرض أقل من الطول (٥).\n﴿أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ﴾ قال ابن\n_________\n= \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٦.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٦.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٠، \"الجامع لأحكام القرآن\" ١٧/ ٢٥٦.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٦، ونسباه للكلبي.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٦.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٦، ولم ينسبه.","vol":"26","page":81},{"text":"عباس - ﵄ -: الفضل الدين (١) وفي الآية دليل أنَّه لا يدخل أحد الجنة إلا برحمة الله وفضله (٢).\n﴿وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ﴾ أي: المن الكبير.\n\n<span data-type=\"title\" id=toc-5514>٢٢ </span>- ﴿مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ﴾ بالجدب (٣) وذهاب الزرع.\nوقال مقاتل: القحط وقلة النبات والثمار (٤).\nوقيل: من حدث أو فساد (٥).\n﴿وَلَا فِي أَنْفُسِكُمْ﴾، بالأوصاب والأسقام (٦).\nوقال الشعبي: المصيبة ما تكون من خير أو شر، وما يسوء وما يسر (٧) ودليل هذا التأويل قوله: ﴿لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ﴾ فذكر الحالتين جميعًا.\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨١.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٨، \"الوسيط\" للواحدي ٤/ ٢٥٢، \"معالم التنزيل\" للبغوي ٨/ ٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٧.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٣.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨١، \"الوسيط\" للواحدي ٤/ ٢٥٢، \"معالم التنزيل\" للبغوي ٨/ ٤٠، \"زاد المسير\" لابن الجوزي ولم ينسبوه ٨/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٧.\n(٥) انظر: نحوه في \"المحرر الوجيز\" ١٥/ ٤٢٤.\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٧، ونسباه لقتادة، \"معالم التنزيل\" للبغوي ٨/ ٤٠، \"زاد المسير\" لابن الجوزي ٨/ ١٧٣.\n(٧) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٢٦٨، ونسبه لابن زيد.","vol":"26","page":82},{"text":"وقيل: ولا في أنفسكم إقامة الحدود، وقيل: من مرضٍ أو موت أو كسب شر (١).\n﴿إِلَّا فِي كِتَابٍ﴾ يعني: اللوح المحفوظ (٢).\n﴿مِنْ قَبْلِ أَنْ نَبْرَأَهَا﴾ من قبل أن نخلق تلك الأرض والأنفس (٣).\nوقال ابن عباس -﵄-: يعني: من قبل أن نخلق المصيبة (٤).\nوقال أبو العالية: يعني النَّسَمَة (٥).\n﴿إِنَّ ذَلِكَ﴾ أي: كتابه (٦). وقيل: خَلْق ذلك وحِفْظ جميعه (٧).\n﴿عَلَى اللَّهِ يَسِيرٌ﴾ هيِّن (٨).\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٧.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٢، \"الوسيط\" للواحدي ٤/ ٢٥٢، \"معالم التنزيل\" للبغوي ٨/ ٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٧.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٦، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٣٤، عن ابن عباس وقتادة والضحاك، \"الوسيط\" ٤/ ٢٥٢، \"معالم التنزيل\" للبغوي ٨/ ٤٠، \"زاد المسير\" لابن الجوزي ٨/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٧، ونسبه لسعيد بن جبير.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٢، ونسبه لسعيد بن جبير، \"معالم التنزيل\" للبغوي ٨/ ٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٧.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٠.\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٢٦٨.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٧.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٠، \"زاد المسير\" لابن الجوزي ٨/ ١٧٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٧.","vol":"26","page":83},{"text":"[٣٠٤٧] أخبرنا عبد الله بن حامد (١)، قال: أخبرنا محمد بن خالد (٢)، قال: أخبرنا داود (٣)، قال: حدثنا (عبد بن حميد) (٤)، قال: حدثنا أبو نعيم (٥) (٦)، قال: حدثنا الربيع بن أبي صالح (٧)، قال: دخلت على سعيد بن جبير (٨) ﵀ حين أُخذ في نفر، فبكى رجل من القوم، فقال: ما يبكيك؟ قال: أبكي لما أرى بك ولما يذهب بك إليه، قال: فلا تَبكِ فإنَّه كان في علم الله -﷿- أن يكون، ألم تسمع قول الله تعالى: ﴿مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ﴾ الآية، ثم أدب عباده فقال: ﴿لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ﴾، أي: لا تحزنوا على ما فاتكم من الرزق وذلك أنَّهم إذا علموا أنَّ الرزق قد فُرغ منه لم يأسوا على\n_________\n(١) الوزان، لم يذكر بجرحٍ أو تعديل.\n(٢) ابن الحسن أبو بكر المطوعي. من مشايخ بخارى وكان حسن الحديث.\n(٣) ابن خزيمة، البخاري، لم يذكر بجرح أو تعديل.\n(٤) في الأصل: عبد الله. والتصويب من (م)، وهو ثقة حافظ.\n(٥) الفضل بن دكين، ثقة ثبت.\n(٦) في الأصل: أبو المغيرة والمثبت من (م) ومصادر التخريج.\n(٧) الربيع بن أبي صالح البكري مولى أسلم، روى عن: مدرك بن أبي زياد. وروى عنه: مروان بن معاوية وأبو نعيم.\nقال يحيى بن معين: ثقة.\nوقال أبو حاتم: يكتب حديثه، وذكره ابن حبان في \"الثقات\".\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٦٥، \"الثقات\" لابن حبان ٦/ ٣٥٠.\n(٨) ثقة ثبت فقيه.","vol":"26","page":84},{"text":"ما فاتهم منه (١).\nوعن ابن مسعود -﵁-: أنَّ نبيَّ الله -ﷺ- قال: \"لا يجِد أحدُكم طعم الإيمان حتى يعلم أنَّ ما أصابه لم يكن ليخطئه، وما أخطأه لم يكن ليصيبه\"، ثم قرأ:\n\n<span data-type=\"title\" id=toc-5515>٢٣ </span>- ﴿لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ﴾ (٢).\nأي: لا تحزنوا على شيء فاتكم من الدنيا، فإتَّه لم يقدر لكم، ولو قدر لكم لم يفتكم، ﴿وَلَا تَفْرَحُوا﴾ وهو الفرح الذي يختال فيه صاحبه (٣) بدليل قوله: ﴿وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ﴾ أي: ذو خيلاء وكبر، والفخور الذي يعدد ما فيه كبر أو تطاولٌ (٤).\nوقيل: الفرح البَطَرُ والأَشَرُ (٥) وقوله: ﴿بِمَا آتَاكُمْ﴾ قراءة\n_________\n(١) [٣٠٤٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٧ - ٢٥٨.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٢، نحوه عن ابن عباس والضحاك، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٨.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٨، عنه بمثله، وله شاهد في \"سنن الترمذي\" (٢١٤٤)، كتاب القدر، باب ما جاء أن الإيمان بالقدر خيره وشره. من حديث جابر بن عبد الله بمعناه، قال أبو عيسى: هذا حديث غريب لا نعرفه إلا من حديث عبد الله بن ميمون وعبد الله بن ميمون منكر الحديث.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٨.\n(٥) انظر: نحوه في \"البحر المحيط\" لأبي حيان ٨/ ٢٢٥.","vol":"26","page":85},{"text":"العامة بمد الألف (١)، أي: الذي أعطاكم من الدنيا، لأنَّه لم يكن يزويه عنكم، واختاره أبو حاتم (٢).\nوقرأ أبو العالية ونصر (٣) بن عاصم وأبو عمرو ﴿آتَاكُمْ﴾ بقصر الألف (٤). الذي، أي: جاءكم، واختاره أبو عبيد ليكون الفعل للغائب والآتي، ويتفق الكلام بعضه بعضًا، وتصديقه في آل عمران (٥) ﴿وَلَا مَا أَصَابَكُمْ﴾ (٦)، ولأنَّ الفعل في قوله: ﴿عَلَى مَا\n_________\n(١) انظر: \"لسان العرب\" لابن منظور (فره).\nوالأَشَرُ: المرح وأشد البطر.\nانظر: \"لسان العرب\" لابن منظور (أشر).\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٥، \"السبعة\" لابن مجاهد (ص ٦٢٦)، \"التذكرة\" لابن غلبون (ص ٥٨٢)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣١١)، \"التبصرة\" لمكي (ص ٦٩٥)، \"الحجة\" لابن زنجلة (ص ٧٠٢).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٨.\n(٤) كتب في هامش الأصل عند هذِه الكلمة: وقرأ ابن مسعود (أوتيتم) وهي تؤيد قراءة الجمهور، وقوله تعالى: ﴿وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ﴾ يدل على أنَّ الفرح المنهي عنه إنَّما هو ما أدى إلى الاختيال والفخر، وأما الفرح بنعم الله تعالى المقترن بالشكر والتواضع فأمر لا يستطيع أحد دفعه عن نفسه ولا حرج فيه. ابن عطية.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ٢٦٨.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٦، \"جامع البيان\" للطبري ٢٧/ ٢٣٥، \"السبعة\" لابن مجاهد (ص ٦٢٦)، \"التذكرة\" لابن غلبون (ص ٥٨٢)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣١١)، \"التبصرة\" لمكي (ص ٦٩٥)، \"الحجة\" لابن زنجلة (ص ٧٠١).\n(٦) آل عمران: ١٥٣. وانظر: \"الحجة\" لابن زنجلة (ص ٧٠١).","vol":"26","page":86},{"text":"فَاتَكُمْ﴾ مردود على ﴿مَا﴾ فكذلك في هذا، ألا تراه قال: ﴿فَاتَكُمْ﴾ ولم يقل أفاتكم (١).\nوقال عكرمة عن ابن عباس -﵄-: ليس أحد إلاَّ وهو يفرح ويحزن فاجعلوا الفَرح شكرًا والحزن صبرًا (٢).\n﴿وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ﴾ متكبر بما أوتي من الدنيا فخور به على الناس (٣).\nوعن ابن مسعود - ﵁ - أنَّه قال: لأن أجلس على جمَرةٍ أحرقت ما أحرقت وأبقت ما أبقت، أحب إليَّ من أن أقول لشيء كان ليته لم يكن أولشيءلم يكن ليته كان (٤).\nوقال جعفر الصادق بن محمد ﵀: يا ابن آدم تأسى وتأسف على مفقود لا يردّه إليك الفوت وما لك تفرح بموجود لا يتركه في يديك الموت (٥).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٨.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٥٣ عن ابن عباس، \"معالم التنزيل\" للبغوي ٨/ ٤٠ عن عكرمة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٨.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٢٢٥.\n(٤) أخرجه الطبراني في \"المعجم الكبير (٩/ ٢٣٩) (٩١٧١) بمعناه، وأخرجه البيهقي في \"شعب الإيمان\" ١/ ٢٢٣ بمعناه، وأخرجه ابن المبارك في \"الزهد\" ١/ ٣١ (١٢٢) بمثله، وأخرجه اللالكائي في \"اعتقاد أهل السنة\" ٤/ ٦٦٧ (١٢١٧)، بمعناه. جميعهم من حديث عبد الله بن مسعود.\nوانظر: \"مجمع الزوائد\" للهيثمي ٧/ ٢٥٧.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٨.","vol":"26","page":87},{"text":"وقيل لبزرجمهر (١): أيها الحكيم! ما لك لا تحزن على ما فات (٢) ولا تفرح بما هو آتٍ؟ قال: لأن الفائت لا يتلافى بالعَبْرَةِ، والآتي لا يستدام بالحَبْرةِ (٣) (٤).\nوقال الفضيل بن عياض ﵀ في هذا المعنى: الدنيا مُفيد ومُبيد فما أباد فلا رجعة له، وأما أفاد فقد أذن بالرحيل (٥).\nوقال الحسين بن الفضل: حمد الله المؤمنين بهذِه الآية على مضض الصبر على الفائت وترك الفرح بالآتي والرضا بقضائه تعالى في الحالين جميعًا (٦).\nوقال قتيبة بن سعيد: دخلت على بعض أحياء العرب فإذا أنا بفضاء (٧) من الأرض مملوءة من الإبل الموتى والجيف بحيث لا أحصي عددها، فسألت عجوزًا: لمن كانت هذِه الإبل؟ فأشارت إلى شيخ على تلٍّ يغزل الصوف، فقلت له: يا شيخ ألك كانت هذِه الإبل؟ قال: كانت باسمي، قلت: فما أصابها؟ قال: ارتجعها الذي أعطاها، وهي له وأنا له، قلت: فهل قلت في ذلك شيئًا (٨)، قال:\n_________\n(١) لم أجد ترجمته.\n(٢) في الأصل: مات، والتصويب من \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٨.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٨.\n(٤) الحَبْرَةُ: النَعمةُ التَّامة. انظر: \"لسان العرب\" لابن منظور (حبر).\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٨.\n(٦) لم أجد هذا القول.\n(٧) في الأصل: نفعا. والتصويب من (م).\n(٨) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٧٣، الخبر من أوله.","vol":"26","page":88},{"text":"نعم وأنشد:\nلا وَالَّذي أنا عبْدٌ من خلائقه ... وَالمَرْء في الدَّهر نَصْبَ الرُّزْءِ والمحن\nما سرني أن إبلي في مَبَارِكها ... وما جرى من قضاء الله لم يكن (١)\nوقال سلام الخواص: من أراد أن يأكل الدارين فليدخل في مذهبنا عامين، فيضع الله تعالى بالدنيا والآخرة بين يديه.\nقيل: وما مذهبكم؟ قال: الرضا بالقضاء ومخالفة الهوى (٢).\nوأنشد:\nلا تطيل الحزن على فائت ... فقل ما يجدي عليك الحزن\nسيان محزون على ما مضى ... ومظهرٌ حزنًا لما لم يكن (٣)\nوقيل: المختال الذي ينظر إلى نفسه، والفخور الذي ينظر إلى الناس بعين الاستحقار، وكلاهما شرك خفي.\nوالفخور بمنزلة المُصَرَّاةِ يُشَد أخلافها ليجتمع فيها اللبن، فيتوهم\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٧٣، وذكر فيه كلمة في عبادته بدل من خلائقه، والحزن بدل المحن، وفي قَضَا رَبِّ الوَرى يَكُن بدل من قضاء الله لم يكن.\n(٢) لم أجد هذا القول.\n(٣) لم أجد هذين البيتين.","vol":"26","page":89},{"text":"المشتري إنْ ذلك معتاد وليس كذلك، وكذلك الذي يرى من نفسه حالًا وزينةً، وهو في ذلك مدع فهو الفخور (١).\n\n<span data-type=\"title\" id=toc-5516>٢٤ </span>- ﴿الَّذِينَ يَبْخَلُونَ﴾\nقيل: هو في محل الخفض نعتًا للمختال (٢).\nوقيل: رفع الابتداء وخبره فيما بعده (٣).\n﴿وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ﴾ قيل: هم رؤساء اليهود بخلوا أن يبينوا (٤) صفة النبي - ﷺ - في كتبهم، لئلا يؤمن به الناس فيذهب ملكهم (٥)، وأمروا قومهم بكتمانها (٦) يدل عليه قوله -﷿-: ﴿وَمَنْ يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ﴾ ويجوز أن يكون لما حثَّ على الصدقة أعلمهم أنَّ الذين يبخلون بها ويأمرون الناس بالبخل بها فإنَّ الله غني عنهم (٧).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٩.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٠، \"الجامع لأحكام القرآن\" ١٧/ ٢٥٩.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٦٦، \"معالم التنزيل\" للبغوي ٨/ ٤٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٩.\n(٤) في (م): يثبتوا.\n(٥) في الأصل ما كلتهم وهو خطأ، والتصويب من \"معاني القرآن\" للفراء ٣/ ١٣٦.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٦، \"معاني القرآن\" للزجاج ٥/ ١٢٩، وذكره الماوردي في \"النكت والعيون\" ٥/ ٤٨٢، ونسبه للكلبي والسدي.\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٦، \"معاني القرآن\" للزجاج ٥/ ١٢٩، الماوردي في \"النكت والعيون\" ٥/ ٤٨٢، ذكر نحوه عن عامر بن عبد الله الأشعري، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٩.","vol":"26","page":90},{"text":"قراءة العامة ﴿بِالْبُخْلِ﴾ بضم الباء وإسكان الخاء (١) وهو اختيار أبي عبيد وأبي حاتم.\nوقرأ أنس وعبيد بن عُمير ويحيى بن يعمر ومجاهد، وحميد، وابن محيصن وحمزة والكسائي وخلف، والمفضل: (بالبَخَل) بفتحتين وهي لغة الأنصار (٢).\nوقرأ أبو العالية وابن السَّميْفع: (البَخْل) بفتح الباء وسكون الخاء.\nوروي عن نصر بن عاصم، بضمتين وكلها لغات مشهورة وقد ذكر هذا.\n﴿وَمَنْ يَتَوَلَّ﴾ عن طاعة الله وطاعة الرسول وبيان ما أنزل الله والنفقة في مرضاته تعالى (٣).\n﴿فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ﴾. قرأ نافع وأبو جعفر وشيبة والأعرج والزهري وغيرهم من أهل المدينة وابن عامر وأبو حيوة والمغيرة وغيرهم من أهل الشام (فإنَّ الله الغني) بإسقاط هو وكذلك هو في مصاحفهم (٤).\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٢٦٧)، \"الجامع لأحكام القرآن\" ١٧/ ٢٥٩.\n(٢) السابق.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٥٩.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٦، \"جامع البيان\" للطبري ٢٧/ ٢٣٦، \"السبعة\" لابن مجاهد (ص ٦٢٧)، \"التذكرة\" لابن غلبون (ص ٥٨٢)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣١٢)، \"التبصرة\" لمكي (٦٩٥)، \"الوسيط\" للواحدي ٤/ ٢٥٣، \"معالم التنزيل\" للبغوي ٨/ ٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٧٤.","vol":"26","page":91},{"text":"وقرأ غيرهم من أهل الكوفة والبصرة ومكة ﴿فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ﴾ واختاره أبو عبيد وأبو حاتم، لأنَّه كذلك في مصاحفهم (١) والزيادة فمن أسقط جعل ﴿الْغَنِيُّ﴾ خبر إنَّ و﴿الْحَمِيدُ﴾ نعته، ومن أثبت فله مذهبان إما أن يكون ﴿هُوَ﴾ فصلًا أو مبتدأ و﴿الْغَنِيُّ﴾ خبره والجملة خبر إنَّ (٢).\n\n<span data-type=\"title\" id=toc-5517>٢٥ </span>- قوله -﷿-: ﴿لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ﴾\nبالدلالات الواضحات (٣)، وقيل: الإخلاص لله تعالى في العبادة وإقام الصلاة وإيتاء الزكاة إلى ذلك دعت الرسل، نوح -﵇- فمن دونه إلى محمد - ﷺ - (٤).\n﴿وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ﴾ أوحينا إليهم خبر ما كان قبلهم (٥).\n﴿وَالْمِيزَانَ﴾ العدل (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٦، \"السبعة\" لابن مجاهد (ص ٦٢٧)، \"التذكرة\" لابن غلبون (ص ٥٨٢)، \"الكشف عن وجوه القراءات\" لمكي (ص ٣١٢)، \"التبصرة\" لمكي (ص ٦٩٥)، \"الوسيط\" للواحدي ٤/ ٢٥٣.\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٢٢٦.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٦، \"الوسيط\" للواحدي ٤/ ٢٥٣، \"معالم التنزيل\" للبغوي ٨/ ٤١.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٠.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٠.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٢٥٣، ونسبه لقتادة ومقاتل، \"زاد المسير\" لابن الجوزي ٨/ ١٧٤، ونسبه لابن عباس وقتادة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٠.","vol":"26","page":92},{"text":"وقال ابن زيد: هو ما يوزن به ويتعامل (١).\n﴿لِيَقُومَ النَّاسُ بِالْقِسْطِ﴾ ليعمل الناس بينهم بالعدل (٢).\n﴿وَأَنْزَلْنَا الْحَدِيدَ﴾ قال ابن عباس - ﵄ -: نزل آدم -﵇- من الجنة ومعه من الحديد خمسة أشياء من آلة الحدادين السِّنْدَانَ (٣)، والكَلْبَتَان (٤)، والمِيقَعة (٥) والمِطْرَقة (٦) والإِبْرَة (٧) (٨).\nوقال الحسن: ﴿وَأَنْزَلْنَا الْحَدِيدَ﴾ خلقناه (٩).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٧، وذكره الواحدي في \"الوسيط\" ٤/ ٢٥٣، وابن الجوزي في \"زاد المسير\" ونسباه لمقاتل ٨/ ١٧٤،\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٠.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٧، \"معالم التنزيل\" للبغوي ٨/ ٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٠.\n(٣) كتب تحتها أورس، والسِّنْدان: الصَّلاءَةُ وهي مُدُق الطيب.\nانظر: \"لسان العرب\" لابن منظور (سدن).\n(٤) كتب تحتها زقساج، والكَلْتبان: التي تكون مع الحَدَّاد يأخذ بها الحديد المُحْمَى.\nانظر: \"لسان العرب\" لابن منظور (كلب).\n(٥) كتب تحتها: قصار توقمغي، والمِيقَعةُ: المِطْرقةُ وقيل: خشبة القَصَّار التي يَدُق عليها. انظر: \"لسان العرب\" لابن منظور (مقع).\n(٦) كتب تحتها: جكوج.\n(٧) كتب تحتها: آلة غير واضحة.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٢٧ عنه بنحوه، وانظر: \"معاني القرآن\" للزجاج ٥/ ١٢٩، ولم ينسبه، وذكره الماوردي في \"النكت والعيون\" ٥/ ٤٨٣، ونسبه لعكرمة وابن عباس، وانظر: \"زاد المسير\" لابن الجوزي ٨/ ١٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦١.\n(٩) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦١.","vol":"26","page":93},{"text":"وقال أهل المعاني: معناه أخرج لهم الحديد من المعادن وعلمهم صنعته بوحيه (١).\nوقال قطرب: هذا من النُّزل كما تقول: أنزل الأمير على فلان نُزُلًا حسنًا، فمعنى الآية: أنَّه جعل ذلك نزلًا لهم (٢)، ومثله قوله: ﴿وَأَنْزَلَ لَكُمْ مِنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ﴾ (٣) ودليل تأويل السلف من المفسرين.\n[٣٠٤٨] ما أخبرنا أبو سفيان الحسين بن عبد الله الدهقان (٤)، قال: حدثنا الحسن بن إسماعيل بن خلف الخياط (٥)، قال: حدثنا أبو بكر محمد (٦) بن الحسن بن الفرج المعدل (٧) محمد (٨)، قال:\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤١، \"الجامع لأحكام القرآن\" ١٧/ ٢٦١.\n(٢) الزمر: ٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤١.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) من (م).\n(٧) محمد بن الحسن بن الفرج الهمذاني المعدل أبو بكر. روى عن: عبد الحميد بن عاصم وكامل بن طلحة وشيبان بن فروخ، وروى عنه: جعفر بن محمد بن نصر الخلدي وأبو بكر الشافعي ومحمد بن عمر بن سلم الجعابي. قال أبو الفضل صالح بن أحمد بن محمد الحافظ: صدوق. وقال الذهبي: كان حافظًا نبيلًا. مات سنة أربع وتسعين ومائتين.\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ٢/ ١٨٦، \"المنتظم\" لابن الجوزي ٦/ ٦٣، \"تاريخ الإسلام\" للذهبي ٢٢/ ٢٦٠.\n(٨) من (م): أبو بكر محمد بن الحسن بن الفرج بن العدل. ولم أقف على الصواب لعدم الوقوف على الترجمة.","vol":"26","page":94},{"text":"حدثنا محمد بن عبد الملك (١) قال: حدثنا سفيان بن محمد (٢)، قال: حدثنا سيف بن محمد أبو محمد بن أخت سفيان الثوري (٣)، عن عبد الملك بن مالك التيمي (٤) عن عبد الله بن خليفة (٥)، عن ابن عمر - ﵄ - قال: قال رسول الله -ﷺ-: \"إنَّ الله -﷿- أنزل أربع بركات من السماء إلى الأرض؛ الحديد، والنار، والماء، والملح\" (٦).\n﴿فِيهِ بَأْسٌ شَدِيدٌ﴾ قوة شديدة، يعني: السلاح والكُراع والجُنَّةُ (٧).\n_________\n(١) ابن مروان بن الحكم، الواسطي الدَّقيقي، صدوق.\n(٢) لم يتبين لي من هو، ولعله زيادة في الإسناد.\n(٣) كذاب.\n(٤) لم أجده.\n(٥) الهمداني الكوفي مقبول.\n(٦) [٣٠٤٨] الحكم على الإسناد:\nإسناده شديد الضعف فيه سيف بن محمد: كذاب، وفيه من لم أجده.\nالتخريج:\nانظر: \"الوسيط\" للواحدي ٤/ ٢٥٣، \"معالم التنزيل\" للبغوي ٨/ ٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٦٩، \"لباب التأويل\" للخازن ٦/ ٣٢، \"الفردوس بمأثور الخطاب\" لشيرويه الهمداني ١/ ١٧٥، جميعهم ذكروه بغير سند من حديث عمر - ﵁ - بمثله.\nوقال ابن حجر في \"الكاف الشاف\" ٤/ ١٦٤: أخرجه الثعلبي من حديث ابن عمر، وفي إسناده من لا أعرفه، وانظر: \"الطب النبوي\" لابن قيم الجوزية (ص ٣١٠).\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٦، \"جامع البيان\" للطبري ٢٧/ ٢٣٦، \"الوسيط\" نسبه لمجاهد ٤/ ٢٥٣، \"معالم التنزيل\" للبغوي ٨/ ٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦١.","vol":"26","page":95},{"text":"﴿وَمَنَافِعُ لِلنَّاسِ﴾ مما يستعملونها في مصالحهم ومعايشهم (١)\nمثل السكين والفأس ونحوه، ولأنَّه آلة لكل صنعة (٢).\n﴿وَلِيَعْلَمَ اللَّهُ﴾ أي: أرسلنا رسلنا، وأنزلنا معهم الكتب وهذِه الأشياء ليتعامل الناس بالحق والعدل وليرى الله (٣).\n﴿مَنْ يَنْصُرُهُ﴾ أي: دينه (٤) ﴿وَ﴾ ينصر.\n﴿وَرُسُلَهُ بِالْغَيْبِ﴾.\nقال ابن عباس: -﵄-: ينصرونهم لا يكذبونهم ويؤمنون بهم ﴿بِالْغَيْبِ﴾، أي: وهم لا يرونهم ﴿إِنَّ اللَّهَ قَوِيٌّ﴾ في أخذه ﴿عَزِيزٌ﴾ أي منيع غالب (٥).\n* * *\n_________\n= الكراع: السلاح، وقيل: هو اسم يجمع السلاح والخيل.\nانظر: \"لسان العرب\" لابن منظور (كرع).\nالجُنَةُ: الدرع وكل ما يقي.\nانظر: \"لسان العرب\" لابن منظور (جنن).\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٩، \"الوسيط\" للواحدي ٤/ ٢٥٣، \"معالم التنزيل\" للبغوي ٨/ ٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦١.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤١، \"الجامع لأحكام القرآن\" ١٧/ ٢٦١.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٧، \"الوسيط\" للواحدي ٤/ ٢٥٤، \"معالم التنزيل\" للبغوي ٨/ ٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٧٥.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٧٥.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦١.","vol":"26","page":96},{"text":"<span data-type=\"title\" id=toc-5518>٢٦ </span>- قوله -﷿-: ﴿وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَاهِيمَ وَجَعَلْنَا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَابَ﴾\nيعني: التوراة والإنجيل والزبور والفرقان.\nوقال ابن عباس -﵄-: الكتاب الخط بالقلم (١).\n﴿فَمِنْهُمْ﴾ أي: من ائتم بإبراهيم ونوح، وقيل: من ذريتهما (٢).\n﴿مُهْتَدٍ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ﴾ كافرون خارجون عن الطاعة (٣).\n\n<span data-type=\"title\" id=toc-5519>٢٧ </span>- ﴿ثُمَّ قَفَّيْنَا﴾ أي: أتبعنا.\n﴿عَلَى آثَارِهِمْ﴾ أي: من بعدهم.\n﴿بِرُسُلِنَا﴾ موسى وإلياس ويونس وداود وسليمان، وغيرهم (٤).\n﴿وَقَفَّيْنَا﴾ أتبعنا.\n﴿بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنْجِيلَ﴾. روي أن الله تعالى آتى عيسى ابن مريم -﵇- الإنجيل جملةً واحدة (٥).\n﴿وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ﴾ على دينه (٦).\n﴿رَأْفَةً﴾ وهي أشد الرحمة (٧).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٢.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٨، \"الجامع لأحكام القرآن\" ١٧/ ٢٦٢.\n(٣) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٨، \"زاد المسير\" لابن الجوزي ٨/ ١٧٥، ونسبه لابن عباس، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٢.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١٢٩.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤١، \"الجامع لأحكام القرآن\" ١٧/ ٢٦٢.\n(٧) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٣٨، \"النكت والعيون\" للماوردي ٥/ ٤٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٢.","vol":"26","page":97},{"text":"﴿وَرَحْمَةً﴾ أي: يحب بعضهم بعضًا (١).\nقال ابن جُريج: هم المؤمنون من أتباع عيسى -﵇- (٢).\nوقال قتادة: هاتان من الله، ولله فيهما رضًى (٣).\n﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا﴾ من قبل أنفسهم، وهي اسم مبني من الرهبة لما أفرط فيه وهو ما نهى الله عنه حيث يقول: يا أهل الكتاب لا تغلوا في دينكم والبدعة ما لم تتقدم مقال إمام (٤).\nوعن قتادة: الرهبانية التي ابتدعوها رفض النساء واتخاذ الصوامع (٥) وفي خبر مرفوع: هي لحاقهم بالبراري والجبال (٦).\n﴿مَا كَتَبْنَاهَا﴾ ما فرضناها (٧).\n﴿عَلَيْهِمْ﴾ ولا أمرناهم بها (٨) قاله ابن زيد.\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٢٧٠.\n(٢) لم أجد هذا القول.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٤٢٩.\n(٤) انظر: نحوه في \"البحر المحيط\" لأبي حيان ٨/ ٢٢٨.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٣٨، والماوردي في \"النكت والعيون\" ٥/ ٤٨٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٦٣.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٣٩، وأخرجه الطبراني في \"المعجم الكبير\" ١٠/ ١٧١ (١٠٣٥٧)، وأخرجه البيهقي في \"شعب الإيمان\" ٧/ ٦٩ (٩٥١٠) والخبر جزء من حديث طويل أخرجوه من حديث عبد الله بن مسعود.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٣.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٣.","vol":"26","page":98},{"text":"﴿إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ﴾ أي: ما أمرناهم إلاَّ بما يرضي الله (١) قاله ابن مسلم.\nقال الزجاج:\n﴿مَا كَتَبْنَاهَا عَلَيْهِمْ﴾ معناه لم نكتب عليهم البتَّة شيئًا، ويكون ﴿إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ﴾ بدلًا من الهاء والألف في ﴿كَتَبْنَاهَا﴾ والمعنى ما كتبنا عليهم إلاَّ ابتغاء رضوان الله (٢).\nوقيل: كان عليهم إتمام ما ألزموه كما كان على المبتدئ بحج التطوع أن يتمه، ففرض الله عليهم الرهبانية بعد ما ابتدعوها (٣).\nوقيل: إلاَّ ابتغاء معناه: لكنَّهم ابتغوا بتلك الرهبانية رضوان الله (٤).\n﴿فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا﴾ أي: قصروا مما التزموه أنفسهم (٥).\nوقيل: فما رعوا تلك الرهبانية حق رعايتها حين لم يؤمنوا بالنبي - ﷺ - (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٣.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٣٠، \"إعراب القرآن\" للنحاس ٤/ ٣٦٨، \"زاد المسير\" لابن الجوزي ٨/ ١٧٦، لم ينسبه.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٧٦ ونسبه للزجاج.\n(٤) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٤١، وقال ابن الجوزي في \"زاد المسير\" ٨/ ١٧٦: وذكره علي بن عيسى والرماني عن قتادة وزيد بن أسلم.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١٣٠، \"زاد المسير\" لابن الجوزي نسبه للزجاج ٨/ ١٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٤.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ١٣٠، \"النكت والعيون\" للماوردي ٥/ ٤٨٥، \"زاد المسير\" لابن الجوزي ٨/ ١٧٧، ونسبه للزجاج.","vol":"26","page":99},{"text":"ودليله قوله -﷿-: ﴿فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ﴾ أي: الذين آمنوا بالنبي - ﷺ - (١).\n﴿وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ﴾ كافرون (٢).\nوقيل: فآتينا الذين آمنوا منهم وهم أهل الرأفة والرحمة والرهبانية التي ابتدعوها طلبًا لمرضاة الله، ﴿وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ﴾ الذين لم يرعوا الرهبانية حق رعايتها وكفروا بدين عيسى -﵇- وتهودوا (٣) وتنصروا وبنحو ما فسرنا ورد فيه الآثار (٤).\nقال ابن مسعود -﵁- كنت رديف رسول الله -ﷺ- على حمار فقال لي: \"يا ابن أم عبد، هل تدري من أين اتَّخذت بنو إسرائيل الرهبانية\"؟ قلت: الله ورسوله أعلم، قال: \"ظهرت عليهم الجبابرة بعد عيسى\" -﵇- يعملون بمعاصي الله، فغضب عليهم أهل الإيمان فقاتلوهم، فانهزم أهل الإيمان ثلات مرات، فلم يبق منهم إلاَّ قليل، فقالوا: إنَّ ظهر هؤلاء أفنونا ولم يبق للدين أحد يدعو إليه، فتعالوا نتفرق في الأرض إلى أن يبعث الله النبي - ﷺ - الأمي الذي وعدنا عيسى ابن مريم، يعنون محمدًا - ﷺ -، فتفرقوا في غيران الجبال، وأحدثوا رهبانية، فمنهم من تمسك بدينه ومنهم من كفر، ثم تلا هذِه الآية: ﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٤.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٣١.\n(٣) كتب في الأصل تحت هذِه الكلمة كلمة غير واضحة لم أميزها.\n(٤) انظر: نحوه في \"جامع البيان\" ٢٧/ ٢٤٠، \"معالم التنزيل\" للبغوي ٨/ ٤٢.","vol":"26","page":100},{"text":"عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ﴾ يعني من تبتوا عليها ﴿أَجْرَهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ﴾ \" ثم قال النبي -ﷺ-: \"يا ابن أم عبد أتدري ما رهبانية أمتي؟ \" قلت: الله ورسوله أعلم، قال: \"الهجرة والجهاد، والصوم والصلاة، والحج، والعمرة، والتكبير على التلاع\" (١).\n[٣٠٤٩] وأنبأني عبد الله بن حامد (٢)، قال: أخبرنا أحمد بن عبد الله المزني (٣)، قال: حدثنا (محمد بن عبد الله بن سليمان) (٤)، قال: حدثنا شيبان بن فروخ (٥)، قال: حدثنا الصعق بن حَزْن (٦)،\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣، \"الجامع لأحكام القرآن\" ٧/ ٢٦٥، من حديث ابن مسعود بنحوه.\nوالتلاع: هو ما انحدر من الأرض وأشرف منها.\nانظر: \"لسان العرب\" لابن منظور (تلع).\n(٢) الوزان، لم يذكر بجرحٍ أو تعديل.\n(٣) الشيخ الجليل القدوة الحافظ.\n(٤) في الأصل: محمد بن محمد بن عبد الله بن سليمان، والمثبت من (م)، وهو الملقب بمطين، ثقة حافظ.\n(٥) صدوق يهم.\n(٦) الصعق بن حزن بن قيس البكري العيشي، أبو عبد الله البصري روى عن: الحسن البصري وعقيل الجعدي وقتادة بن دعامة وخلق آخرين، وروى عنه: شيبان بن فروخ وعبد الله بن المبارك ويزيد بن هارون وعدة. قال يحيى بن معين: ليس به بأس، وقال في مرة: ثقة وكذلك قال أبو زرعة، وقال أبو داود والنسائي: ثقة، وقال ابن حجر: صدوق يهم وكان زاهدًا.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٥٥، \"تهذيب الكمال\" للمزي ١٣/ ١٧٥، \"تقريب التهذيب\" لابن حجر (٢٩٣١).","vol":"26","page":101},{"text":"عن عقيل الجعدي (١)، عن أبي إسحاق (٢)، عن سويد بن غفلة (٣)، عن ابن مسعود -﵁- قال: دخلت على رسول الله -ﷺ- فقال: \"يا ابن مسعود اخْتَلَف من كان قبلكم من اليهود على إحدى وسبعين فرقة، فنجا منها فرقة وهلك سائرهم، واختلف من كان قبلكم من النصارى على اثنتين وسبعين فرقة فنجا منها ثلاث، وهلك سائرهم فهذِه فرقة، والثانية ناوت الملوك وقاتلوهم على دين عيسى -﵇-، فأخذوهم وقتلوا على دين عيسى وفرقة لم يكن لهم طاقة بمناوأة (٤) الملوك ولا بأن يقيموا بين أظهرهم يدعون إلى الله تعالى ودين عيسى، فساحوا في البلاد وترهبوا وهم الذين قال الله تعالى: فيهم ﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا﴾ الآية.\nقال النبي - ﷺ -: \"فمن آمن بي وصدَّقني واتَّبعني فقد رعاها حقَّ رعايتها، ومن لم يؤمن بى فأولئكم هم الفاسقون\" (٥) أي: الهالكون.\n_________\n(١) عقيل بن يحيى الجعدي، روى عن: أبي إسحاق الهمداني وسمع من الحسن البصري، روى عنه: الصعق بن حزن وعكرمة بن عمار. تكلم فيه ابن حبان، وقال البخاري: منكر الحديث، وقال أبو حاتم: منكر الحديث ذاهب.\nانظر: \"التاريخ الكبير\" للبخاري ٧/ ٥٣، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢١٩، \"المجروحين\" لابن حبان ٢/ ١٩٢.\n(٢) السبيعي الهمداني، ثقة مكثر عابد اختلط بأخرة.\n(٣) ثقة إمام زاهد قوام.\n(٤) المناوأة: المعاداة.\nانظر: \"لسان العرب\" لابن منظور (نوأ).\n(٥) [٣٠٤٩] الحكم على الإسناد:\nإسناده ضعيف جدًا، فيه عقيل الجعدي منكر الحديث، وشيخ المصنف لم يذكر بجرح أو تعديل.","vol":"26","page":102},{"text":"وروى الضحاك وعطية عن ابن عباس - ﵄ - قال: كتب الله عليهم القتال من قبل أن يبعث محمَّدًا - ﷺ -، فلما استخرج أهل الإيمان، ولم يبق منهم إلاَّ قليل، وكثر أهل الشرك، وذهبت الرسل وقهروا، آعتزلوا في الغيران، فلم يزل بهم ذلك حتى كفرت طائفة منهم، وتركوا أمر الله تعالى ودينه وغيَّروا دين الله، وأخذوا بالبدعة واليهودية والنصرانية، فلم يرعوها حقَّ رعايتها، وثبتت طائفة على دين عيسى -﵇- حتى جاءتهم البينات، وبعث الله -﷿- محمَّدًا - ﷺ - رسولًا، وهم كذلك، فهو قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ﴾ إلى قوله: ﴿غَفُورٌ رَحِيمٌ﴾ (١).\n[٣٠٥٠] وأخبرنا عبد الله بن حامد (٢)، قال: أخبرنا محمد بن جعفر (٣)، قال: حدثنا علي بن حرب (٤)، قال: حدثنا ابن\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٣٩ من طريق داود بن الحبر عن الصعق ابن حزن به بمعناه، وأخرجه الحاكم في \"المستدرك\" ٢/ ٥٢٢، من طريق عبد الرحمن بن المبارك، عن الصعق بن حزن به بمعناه.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم عنه بمعناه ١٠/ ٣٣٤٠، وأخرجه الواحدي في \"الوسيط\" ٤/ ٢٥٤، من طريق شيبان عن الصعق بن حزن به بنحوه.\nوأخرجه البغوي في \"معالم التنزيل\" ٨/ ٤٢، من طريق أبي سعيد الشريحي، عن أبي إسحاق الثعلبي، عن عبد الله بن حامد به بنحوه.\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٤٠ عن ابن عباس، \"النكت والعيون\" للماوردي ٥/ ٤٨٤ بمعناه عن الضحاك.\n(٢) الوزان، لم يذكر بجرحٍ أو تعديل.\n(٣) ابن أحمد بن يزيد، أبو بكر المطيري، ثم البغدادي، الصيرفي، ثقة مأمون.\n(٤) الطائي، صدوق فاضل.","vol":"26","page":103},{"text":"فضيل (١)، قال: حدثنا عطاء (٢)، عن سعيد بن جُبير (٣)، عن ابن عباس -﵄-.\n[٣٠٥١] وحدَّثت عن محمد بن جرير (٤)، قال: حدثنا (الحسين بن حريث) (٥) (٦)، قال: حدثنا الفضل بن موسى (٧)، عن سفيان (٨)، عن عطاء بن السائب (٩)، عن سعيد بن جبير (١٠)، عن ابن عباس - ﵄ - قال: كانت ملوكٌ بعد عيسى -﵇- بدَّلوا التوراة والإنجيل، وكان فيهم مؤمنون يقرؤون التوراة والإنجيل ويدعونهم إلى دين الله -﷿-، ويأمرونهم بتقوى الله، فقيل لملكهم: لو جمعت هؤلاء الذين شقوا (١١) عليكم وآذوكم فقتلتموهم وإلا أقروا بما قروا به وأدخلوا فيما نحن فيه، فدعاهم ملكهم وجمعهم وعرض عليهم القتل أو يتركوا قراءة التوراة والإنجيل إلا ما بدلوا منها، فقال المؤمنون: ما\n_________\n(١) محمد بن فضيل بن غزوان الضبي، صدوق، عارف، رمي بالتشيع.\n(٢) عطاء بن السائب بن مالك الثقفي الكوفي، صدوق اختلط.\n(٣) ثقة ثبت فقيه.\n(٤) الطبري. الإمام العالم المجتهد صاحب التصانيف البديعة.\n(٥) في الأصل: الحسن بن حبيب. والتصويب من (م).\n(٦) ثقة.\n(٧) أبو عبد الله المروزي، ثقة، ثبت وربما أغرب.\n(٨) سفيان الثوري ثقة، حافظ، عابد إمام حجة، كان ربما دلس.\n(٩) صد وق، اختلط.\n(١٠) ثقة ثبت فقيه.\n(١١) في الأصل: سععوا. والتصويب من (م).","vol":"26","page":104},{"text":"تريد منَّا نحن نكفيكم أنفسنا. فقالت طائفة منهم: ابنوا لنا أُسطوانة ثم ارفعونا إليها (١) وأعطونا شيئًا نرفع به طعامنا، وشرابنا، ولا نرد عليكم، وقالت طائفة: دعونا نهيم في الأرض ونسيح ونشرب كما يشرب الوحوش في البرية، فإن قدرتم علينا بأرض فاقتلونا، وقالت طائفة: ابنوا لنا دُورًا في الفيافي (٢) ونحتفر الآبار ونحترث البقول فلا نرد عليكم ولا نمر بكم فلا تروننا، وليس أحذ من أولئك إلا وله حميم منهم، ففعلوا ذلك بهم، فمضى أولئك على منهاج عيسى ﵇، وخلف قوم من بعدهم ممن قد غيَّر الكتاب، فجعلوا يقولون: نكون في مكان كذا فنتعبد كما يتعبد أولئك ونسيح كما يسيح فلان ونتخذ دورًا كما اتَّخذ فلان، وهم على شركهم لا إيمان لهم بإيمان من تقدَّم من الذين اقتدوا بهم، فذلك قوله -﷿-: ﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ﴾ الآية يعني: ابتدعها هؤلاء الصالحون ﴿فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا﴾ يعني: المتأخرين ﴿فَآتَيْنَا الَّذِينَ آمَنُوا﴾ يعني: ابتدعوها أولًا ﴿وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ﴾ الذين جاؤوا من بعدهم، قال: فلما بعث الله -﷿- محمَّدًا -ﷺ- ولم يبق منهم إلا قليل جاؤوا من الكهوف والصَّوامع والغيران فآمنوا برسول الله - ﷺ - وصدقوه (٣). فذلك قوله -﷿-:\n_________\n(١) في الأصل: إليه. والتصويب من (م).\n(٢) زاد هنا في الأصل: (وكرر الأبواب). ولم أجدها عند غير المصنف!\n(٣) [٣٠٥٠ - ٣٠٥١] الحكم على الإسناد:\nالإسناد الأول: فيه شيخ المصنف لم يذكر بجرحٍ أو تعديل. =","vol":"26","page":105},{"text":"<span data-type=\"title\" id=toc-5520>٢٨ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ﴾\nوقيل: يا أيها الذين آمنوا بالتوراة والإنجيل وآمنوا بمحمَّد - ﷺ - (١). ﴿يُؤْتِكُمْ كِفْلَيْنِ﴾ أي: أجرَيْن لإيمانكم بعيسى -﵇- والإنجيل وبمحمَّد - ﷺ - (٢) ﴿مِنْ رَحْمَتِهِ﴾ والكفل: الحظ والنصيب، وهو في الأصل: كساء يكتفل به الراكب؛ ليحفظه السقوط (٣) قاله ابن جرير.\nوقال أبو موسى الأشعري -﵁-: ﴿كِفْلَيْنِ﴾ ضعفين بلسان الحبشة (٤).\n_________\n= الإسناد الثاني: فيه شيخ المصنف مجهول، وباقي رجاله ثقات، إلا عطاء بن السائب صدوق اختلط.\nالتخريج:\nأخرجه النسائي في كتاب آداب القضاة باب الحكم بالظاهر ٨/ ٢٤٥، والطبري في \"جامع البيان\" ٢٧/ ٢٣٩، كلاهما أخرجاه من طريق سفيان بن سعيد عن عطاء ابن السائب به بمعناه.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٤.\n(١) انظر: نحوه في: \"الجامع لأحكام القرآن\" ١٧/ ٢٦٦.\n(٢) انظر: نحوه في: \"النكت والعيون\" للماوردي ٥/ ٤٨٥، \"معالم التنزيل\" للبغوي ٨/ ٤٤، \"زاد المسير\" لابن الجوزي ٨/ ١٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٦.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٧، \"جامع البيان\" للطبري ٢٧/ ٢٤٢، \"معاني القرآن\" للزجاج ٥/ ١٣١، \"زاد المسير\" لابن الجوزي ٨/ ١٧٨، ونسبه للزجاج، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٤٣ عنه.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٤١، \"المحرر الوجيز\" ٥/ ٢٧١ لابن عطية، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٦.","vol":"26","page":106},{"text":"يقول: يحصنكم هذا العمل من العذاب كما يحصن الكفل الراكب من السقوط، لأنَّها تحصن الحق، وعن ابن زيد: ﴿كِفْلَيْنِ﴾ أجر الدنيا والآخرة (١).\nوقيل: لما نزلت: ﴿أُولَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا﴾ (٢) افتخر مؤمنو أهل الكتاب على أصحاب النبي - ﷺ - فنزلت هذِه الآية (٣).\n﴿وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ﴾ يعني: القرآن (٤) قاله ابن عباس -﵄-.\nوقيل: ضياء (٥).\nوقيل: هدى وبيانًا -قاله مجاهد- تمشون به في الناس وعلى الصراط (٦).\n﴿وَيَغْفِرْ لَكُمْ﴾ ذنوبكم ﴿وَاللَّهُ غَفُورٌ رَحِيمٌ﴾.\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٥، \"زاد المسير\" لابن الجوزي ٨/ ١٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٧٢.\n(٢) القصص: ٥٤.\n(٣) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٤١، ونسبه لمقاتل بن حيان، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٦ - ٢٦٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٧/ ١٤٥، ونسبه لسفيان وعطاء وسعيد، \"النكت والعيون\" للماوردي ٥/ ٤٨٦، \"معالم التنزيل\" للبغوي ٨/ ٤٥، \"زاد المسير\" لابن الجوزي ٨/ ١٧٩، عنه وعن سعيد بن جبير، \"الجامع لأحكام القرآن \"للقرطبي ١٧/ ٢٦٧.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٧.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٤٥، \"النكت والعيون\" للماوردي ٥/ ٤٨٦، \"الوسيط\" للواحدي ٤/ ٢٥٦، \"معالم التنزيل\" للبغوي ٨/ ٤٥، \"زاد المسير\" لابن الجوزي ٨/ ١٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٧.","vol":"26","page":107},{"text":"<span data-type=\"title\" id=toc-5521>٢٩ </span>- ﴿لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ﴾ الذين يتشبهون بهم.\n﴿أَلَّا يَقْدِرُونَ عَلَى شَيْءٍ مِنْ فَضْلِ اللَّهِ﴾ المعنى فعل الله ذلك بكم كما فعل من آمن من أهل الكتاب بأن يعملوا و(لا) صلة زائدة مؤكدة (١)، وقيل: آنقطع الكلام عند قوله: ﴿وَرَحْمَةً﴾ وثم ابتدأ فقال: ﴿وَرَهْبَانِيَّةً ابْتَدَعُوهَا﴾، وذلك أنَّهم تركوا الحق وأكلوا لحم الخنزير وشربوا الخمر، ولم يتوضؤوا ولم يغتسلوا من جنابة وتركوا الختان ﴿فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا﴾ يعني: الملة والطاعة، كناية عن غير مذكور. ﴿فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ﴾ يعني: أهل الرأفة والرحمة ﴿وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ﴾ يعني: أهل الرهبانية والبدعة، قاله مجاهد (٢).\nومعنى قوله: ﴿إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ﴾ على هذا التأويل ما كتبنا عليهم إلاَّ ابتغاء رضوان الله وما أمرناهم إلا بذلك وما أمرناهم بالترهب، أو يكون وجه الابتغاء بزعمهم، وعند ربهم والله أعلم.\nوقال أبو أمامة: معناه: لم نكتبها عليهم البتة، ولكنهم ابتدعوها ابتغاء رضوان الله. وقاله أكثر العلماء (٣).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٧، \"معاني القرآن\" للزجاج ٥/ ١٣١، \"الوسيط\" للواحدي ٤/ ٢٥٧، \"زاد المسير\" لابن الجوزي ٨/ ١٧٩، \"النكت والعيون\" للماوردي ٥/ ٤٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٧، ونسباه للأخفش.\n(٢) انظر نصه في: \"معالم التنزيل\" للبغوي ٨/ ٤٤، ونحوه في \"المحرر الوجيز\" لابن عطية ٥/ ٢٧١.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٤٠ بنحوه عنه، =","vol":"26","page":108},{"text":"وقال سعيد بن جبير: النبي - ﷺ - جعفر بن أبي طالب - ﵁ - في تسعين راكبًا إلى النجاشي يدعوه فقدم عليه، فدعاه فاستجاب له وآمن به، فلما كان انصرافه، قال ناس ممن قد آمن به من أهل مملكته، وهم أربعون رجلًا للنجاشي: ائذن لنا، نأت هذا النبي (فنسلم عليه) (١) فقدموا مع جعفر على النبي -ﷺ- وهو قد تهيَّأ لوقعة أُحد، فلما رأوا ما بالمسلمين من الخَصاصة وشدَّة الحال استأذنوا النبي - ﷺ - فقالوا: يا رسول الله إنَّ لنا أموالًا، ورأينا ما بالمسلمين من الخصاصة فائذن (٢) لنا ننصرف، ونجيء بأموالنا فنواسي المسلمين بها، فأَذِنَ لهم، فانصرفوا فجاؤوا بأموالهم فواسوا بها المسلمين، فأنزل الله ﷿ فيهم: ﴿الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ (٥٢)﴾ (٣) إلى قوله: ﴿وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ﴾ (٤) فكانت تلك النفقة نفقتهم التي واسَوْا بها المسلمين (٥) فلمَّا سمع أهل الكتاب ممن لم يؤمن قوله تعالى: ﴿أُولَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ﴾ (٦) فخروا على\n_________\n= وانظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٤٣٠، وقال ابن الجوزي في \"زاد المسير\" ٨/ ١٧٦: ذكره علي بن عيسى والرماني وقتادة وزيد بن أسلم.\n(١) في الأصل: فنكلم به. والتصويب من (م).\n(٢) في (م): فإن أذنت.\n(٣) القصص: ٥٢.\n(٤) القصص: ٥٤.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٤٢ عنه بنحوه، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٤١، ونسبه لابن عباس بمعناه.\n(٦) القصص: ٥٤.","vol":"26","page":109},{"text":"المسلمين، فقالوا: يا معشر المسلمين، أما من آمن مثا بكتابنا وكتابكم فله أجره مرَّتين ومن لم يؤمن بكتابكم منَّا فله واحد كأجوركم، فما فضلكم علينا؟ فأنزل الله ﷿:\n﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ﴾ فجعل لهم أجرين وزادهم النورَ والمغفرة (١).\nثم قال: ﴿لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ أَلَّا يَقْدِرُونَ عَلَى شَيْءٍ مِنْ فَضْلِ اللَّهِ﴾ وهكذا قرأها سعيد بن جبير (٢) روى حبان عن الكلبي: كان هؤلاء أربعة وعشرين رجلًا قدموا من اليمن على رسول الله - ﷺ - وهو بمكة لم يكونوا يهودًا ولا نصارى، وكانوا على دين الأنبياء فأسلموا، فقال لهم أبو جهل: بئس القوم أنتم والوفد لقومكم، فردوا عليه: وما لنا لا نؤمن بالله وما جاءنا من الحق. فجعل الله ﷿ لهم ولمؤمني أهل الكتاب عبد الله بن سلام وأصحابه - ﵃ - أجرين اثنين، فجعلوا يفخرون على أصحاب رسول الله - ﷺ -، وقالوا: نحن أفضل منكم لنا أجران ولكم أجرٌ واحد، فأنزل الله تعالى: ﴿لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ﴾ الآية (٣).\n[٣٠٥٢] أخبرنا أبو عبد الله بن فنجويه (٤) قال: حدثنا أبو بكر بن\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٤٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٤١، \"معالم التنزيل\" للبغوي ٨/ ٤٥، وقال ابن الجوزي في \"زاد المسير\" ٨/ ١٧٩، رواه بمعناه أبو صالح عن ابن عباس، وبه قال مقاتل.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٤٢.\n(٣) لم أجد هذا القول.\n(٤) في (م): الحسين بن محمد بن فنجويه، وهو ثقة صدوق، كثير الرواية للمناكير.","vol":"26","page":110},{"text":"مالك القطيعي (١) (٢)، قال: حدثنا عبد الله بن أحمد بن حنبل (٣)، قال: حدثني أبي (٤)، قال: حدثنا عبد الرحمن (٥)، عن سفيان (٦)، عن صالح (٧)، عن الشعبي (٨)، عن أبي بردة (٩)، عن أبي موسى (١٠) - ﵁ - أنَّ النبيَّ - ﷺ - قال: \"ثلاثة كلهم لهم أجران: رجلٌ كانت له أمة فعلمها فأحسن تعليمها وأدَّبها فأحْسَنَ تأْدِيبها، ثُمَّ أعتقَها فتزوَّجها فله أجران، وعبدٌ مملُوك أدى حق الله وحق مواليه فله أجران، ورجلٌ من أهل الكتاب آمَنَ بما جاء به عيسى وما جاء به محمَّد فله أجران\" (١١).\n_________\n(١) أحمد بن جعفر بن حمدان بن مالك بن شبيب البغدادي القطيعي الحنبلي، ثقة.\n(٢) من (م).\n(٣) ثقة.\n(٤) أحمد بن محمد بن حنبل إمام، ثقة، فقيه، حافظ، حجة.\n(٥) عبد الرحمن بن مهدي، ثقة ثبت حافظ.\n(٦) سفيان الثوري، ثقة، حافظ، عابد إمام حجة. كان ربما دلس.\n(٧) صالح بن صالح بن حيي، أبو حيان الثوري الهمداني، الكوفي، قال أحمد: ثقة ثقة، ووثقه العجلي.\n(٨) فقيه فاضل، ثقة مشهور.\n(٩) أبو بردة بن أبي موسى الأشعري، ثقة.\n(١٠) صحابي مشهور.\n(١١) [٣٠٥٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه البخاري كتاب العتق، باب فضل من أدب جاريته وعلمها (٢٥٤٧)، من طريق مطرف عن الشعبي به بمعناه، وفي باب العبد إذا أحسن عبادة ربه =","vol":"26","page":111},{"text":"وقال قتادة: حسد أهل الكتاب المسلمين، فأنزل الله ﷿: ﴿لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ أَلَّا يَقْدِرُونَ عَلَى شَيْءٍ مِنْ فَضْلِ اللَّهِ﴾ (١).\nوقال مجاهد: قالت اليهود: يوشك أن يخرج منَّا نبي يقطع الأيدي والأرجل فلما خرج من العرب كفروا به فنزلت: ﴿لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ﴾ أي: ليعلم و(لا) صلة (٢) ﴿أَلَّا يَقْدِرُونَ﴾ يعني: أنهم لا يقدون (٣) كقوله: ﴿أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا﴾ (٤).\nوأنشد الفراء:\nإني كفيل يا (نوَيْقَةُ) (٥) ... إن نَجوت إلى الصباح\n_________\n= (٢٥٤٧)، من طريق صالح عن الشعبي به بمعناه، وأخرجه مسلم كتاب الإيمان، باب وجوب الإيمان برسالة نبينا محمد - ﷺ - (٢٤١)، وأخرجه الإمام أحمد في \"مسنده\" ٤/ ٣٩٥ (١٩٥٣٢)، ٤١٤ (١٩٧١٢)، وأخرجه الدارمي في \"سننه\" (٢٢٩٠). وأخرجه الواحدي في \"الوسيط\" ٤/ ٢٥٦ - ٢٥٧، جميعهم من طريق صالح بن صالح عن الشعبي به بمعناه. وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٤٣، من طريق فراس عن الشعبي به بمعناه.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٧٦ عنه، والطبري في \"جامع البيان\" ٢٧/ ٢٤٦، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٤٥، \"زاد المسير\" لابن الجوزي ٨/ ١٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٨.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٦٩، ولم ينسبه، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٨.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٨.\n(٤) طه: ٨٩.\n(٥) غير واضحة في الأصل، والمثبت من (م).","vol":"26","page":112},{"text":"وسلمت من عرض الحتوف ... من الغُدوّ إلى الرواح\nأن تهبطين بلاد قوم ... يرفعون من الصلاح (١)\nأي: أنَّك تهبطين على شيء من فضل الله، قيل: الإسلام، وقيل: الثواب.\n﴿وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ﴾ وقيل: المعنى ليعلموا أنَّهم لا يقدرون على شيء من فضل الله إن لم يؤمنوا لم يؤتهم الله تعالى شيئًا مما ذكر، وأنَّ الفضل ليس بأيديهم فيصرفوا النبوة عن محمد إلى من يحبون، وأنَّ الفضل بيد الله يؤتيه من يشاء (٢).\n﴿وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ﴾ المن الكبير.\n[٣٠٥٣] أخبرنا ابن فنجويه (٣)، قال: حدثنا (أبو بكر) (٤) ابن خرجة (٥)، قال: حدثنا محمد بن عبد الله بن سليمان الحضرمي (٦)، قال: حدثنا الحسن بن السكن البغدادي (٧)، قال: حدثنا أبو زيد\n_________\n(١) انظر: \"معاني القرآن\" للفراء ١/ ١٣٦، ونسبه للقاسم بن معن، وفيه: زعيم بدل كفيل، والرواح بدل الصباح، ويرتعون بدل يرفعون، والطلاح بدل الصلاح.\n(٢) انظر: \"جامع البيان\" للطبري ٢٧/ ٢٤٦ - ٢٤٧، وذكر الزجاج بنحوه مختصرًا في \"معاني القرآن\" ٥/ ١٣١، وانظر: \"الجامع لأحكام القرآن\" ١٧/ ٢٦٨.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) من (م).\n(٥) عمر بن أحمد بن القاسم فقيه روى عن الثقات الموضوعات.\n(٦) ثقة حافظ.\n(٧) لم أجده.","vol":"26","page":113},{"text":"النحوي (١)، عن قيس بن ربيع (٢)، عن الأعمش (٣)، عن عطية (٤)، عن ابن عمر - ﵄ - قال: قال رسول الله - ﷺ -: \"إن الله ﷿ قسم العمل وقسم الأجر، فتكيل لليهود: اعملوا فعملوا إلى نصف النهار فأعطوا قيراطًا قيراطًا، ثم قيل للنصارى: اعملوا فعملوا إلى نصف النهار إلى صلاة العصر فأعطوا قيراطًا قيراطًا، ثم قيل للمسلمين: اعملوا فعملوا من صلاة العصر إلى غروب الشمس فأعطوا قيراطين قيراطين، فغضب اليهود والنصارى في ذلك وقالوا: رأيناهم أقل منَّ أعمالنا فأعطيتهم الأكثر أكثر منَّا، قال الله تعالى: هل ظلمتكم من أجركم شيئًا؟ قالوا: لا، قال: فهو فضلي أوتيه من أشاء، ونزل: ﴿لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ أَلَّا يَقْدِرُونَ عَلَى شَيْءٍ﴾ (٥) إلى آخر الآية\" (٦).\n_________\n(١) سعيد بن أوس بن ثابت الأنصاري. صدوق له أوهام، ورمي بالقدر.\n(٢) قيس بن الربيع الأسدي، أبو محمد الكوفي، صدوق تغير لما كبر.\n(٣) ثقة، حافظ لكنه مدلس.\n(٤) عطية العوفي، صدوق يخطئ كثيرًا، وكان شيعيًا مدلسًا.\n(٥) كلمة (شيء) تكررت في الأصل.\n(٦) [٣٠٥٣] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته، وعطية العوفي صدوق يخطئ كثيرًا وكان مدلسًا.\nالتخريج:\nأخرجه البخاري كتاب أحاديث الأنبياء، باب ما ذكر من بني إسرائيل (٣٤٥٩)، وأخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٤٤، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ٤٦، جميعهم أخرجوه من طريق نافع عن عبد الله بن عمر بمعناه.","vol":"26","page":114},{"text":"<span data-type=\"title\" id=toc-5522>٥٨ - سُورَة المُجَادَلَةِ</span>","vol":"26","page":115},{"text":"سورة المجادلة\nمدنية (١)، وهي إحدى وعشرون آية في المدني الأخير والمكي (٢) واثنتان في عدد الباقين (٣).\nاختلفوا في آية من عددها عدَّ الكوفي والبصري والمدني الأول والشامي (٤) ﴿أُولَئِكَ فِي الْأَذَلِّينَ﴾ (٥).\nوعدد كلماتها أربعمائة وثلاث وسبعون كلمة وعدد حروفها ألف وسبعمائة واثنان وتسعون حرفًا (٦).\n_________\n(١) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٣، \"التبصرة\" لمكي (٦٩٥)، \"النكت والعيون\" للماوردي ٥/ ٤٨٧، \"الوسيط\" لمكي ٤/ ٢٥٨، \"معالم التنزيل\" للبغوي ٨/ ٤٩، \"زاد المسير\" لابن الجوزي ٨/ ١٨٠، وذلك في قول لابن عباس، والحسن، ومجاهد وعكرمة والجمهور، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٩، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤١١)، \"القول الوجيز\" للمخللاتي (ص ٣١٢).\n(٢) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٣، \"التبصرة\" لمكي (ص ٦٩٥)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٢٥، \"القول الوجيز\" للمخللاتي (ص ٣١٢).\n(٣) انظر: \"الكشف عن وجوه القراءات\" لمكي: ٢/ ٣١٣، قال: اثنتان وعشرون في الكوفي، \"التبصرة\" لمكي (ص ٦٩٥)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٢٥، \"القول الوجيز\" للمخللاتي (ص ٣١٢).\n(٤) انظر: \"القول الوجيز\" للمخللاتي (ص ٣١٣)، قال: اختلافهم في موضع واحد ﴿فِي الْأَذَلِّينَ﴾ عده غير المدني الأخير والمكي لانقطاع الكلام ولم يعده المدني الأخير والمكي لعدم الموازنة.\n(٥) المجادلة: ٢٠.\n(٦) انظر: \"القول الوجيز\" للمخللاتي (ص ٣١٢).","vol":"26","page":117},{"text":"[٣٠٥٤] أخبرنا أبو الحسين (علي بن محمد) (١) بن الحسن المقرئ (٢) غير مرة، قال: أخبرنا أبو بكر أحمد بن إبراهيم الجرجاني (٣) وأبو الشيخ عبد الله بن محمد الأصبهاني (٤)، قالا: حدثنا أبو إسحاق إبراهيم بن شريك الكوفي (٥)، قال: حدثنا أحمد بن يونس اليربوعي (٦)، قال: حدثنا سلام بن سليم (٧) المدائني (٨)، قال: حدثنا هارون بن كثير (٩)، عن زيد بن أسلم (١٠)، عن أبيه (١١)، عن أبي أمامة (١٢)، عن أبي بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة المجادلة من حزب الله يوم القيامة\" (١٣).\n_________\n(١) إمام ثقة.\n(٢) في (م): محمد بن علي، وهو خطأ.\n(٣) أبو بكر الإسماعيلي، الإمام الحافظ الحجة.\n(٤) ثقة مأمون.\n(٥) الإمام المحدث الثقة.\n(٦) ثقة حافظ.\n(٧) في (م): سليمان وهو خطأ.\n(٨) متروك.\n(٩) مجهول.\n(١٠) قال ابن حجر: هو تحريف، والصواب: زيد بن سالم، جهله أبو حاتم.\n(١١) قال الذهبي: زيد عن أبيه نكرة.\n(١٢) أبو أمامة الباهلي. الصحابي المشهور.\n(١٣) [٣٠٥٤] الحكم على الإسناد:\nموضوع، فيه سلام بن سليم، متروك، وكذلك فيه هارون وزيد عن أبيه. =","vol":"26","page":118},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5523>١ </span>- قوله ﷿: ﴿قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ﴾\nتخاصمك وتحاورك وتراجعك (١).\n﴿فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ﴾.\nوهي امرأة من الأنصار ثم من الخزرج واختلفوا في اسمها ونسبها (٢).\nفقال ابن عباس - ﵄ -: هي خَوْلَة بنت خُويلد الخزرجية (٣).\nوقال أبو العالية: خُويلة بنت (الدُيلَجِ) (٤).\n_________\n= التخريج:\nأخرجه الواحدي في \"الوسيط\" ٤/ ٢٥٨ من طريق محمد بن جعفر بن مطر بسنده عن أبي بن كعب بمثله، وأورده الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٣/ ٤٣٣، ٤٣٤، وعزاه للثعلبي من حديث سلام بن سليم المدائني به بمثله، والحديث تقدم تخريجه مرارًا في أوائل السور.\nوانظر: \"أنوار التنزيل\" للبيضاوي ٥/ ٣١٥، \"إرشاد العقل السليم\" لأبي السعود ٨/ ٢٢٤.\n(١) انظر: \"جامع البيان\" للطبري ١/ ٢٨، \"معالم التنزيل\" للبغوي ٨/ ٥٠.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٤٣٥.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٧، ولم ينسبه، \"زاد المسير\" لابن الجوزي ٨/ ١٨١ ونسبه إلى عكرمة، \"المحرر الوجيز\" لابن عطية ١٥/ ٤٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٩.\n(٤) في الأصل وفي (م): الدليم. والتصويب من كتب التفسير.\nانظر: \"جامع البيان\" للطبري ١/ ٢٨، \"زاد المسير\" لابن الجوزي ٨/ ١٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٢، ولم ينسبه.","vol":"26","page":119},{"text":"وقال قتادة: خُويلة بنت ثعلبة (١).\nوقال المقاتلان: خولة بنت ثعلبة بن مالك بن حرام (٢) الخزرجية من بني عمرو بن عوف.\nوقال عطية عن ابن عباس - ﵄ -: خولة بنت الصامت (٣) (٤).\nوروى هشام بن عروة (٥) عن أبيه (٦) عن عائشة - ﵂ -: أنَّ اسمها جميلة وزوجها أوس بن الصامت أخو عبادة بن الصامت (٧).\nقال ابن عباس ﵄: وذلك أنَّها كانت حسنة الجسم فرآها زوجها ساجدة في صلاتها فنظر إلى عجيزتها، فلما انصرفت أرادها فأبت عليه\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٢، \"المحرر الوجيز\" لابن عطية ٥/ ٢٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٦٩، ولم ينسبه.\n(٢) في (م). خزامة.\n(٣) انظر: \"جامع البيان\" للطبري ٣/ ٢٨، \"زاد المسير\" لابن الجوزي ٨/ ١٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٢، ولم ينسبه.\n(٤) انظر: \"الإصابة\" لابن حجر ٤/ ٢٨٣، ونسبه لعكرمة عن ابن عباس، وقال: أخرجه ابن منده ويحيى الحماني في \"مسنده\".\n(٥) هشام بن عُروة بن الزُّبير بن العوام الأسدي، أبو المنذر، ثقة، فقيه، ربما دلَّس.\n(٦) عروة بن الزبير، ثقة.\n(٧) الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٦/ ٢٨، بسنده عنه، وانظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٧، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٢٦٩، ولم ينسبه.","vol":"26","page":120},{"text":"فغضب عليها، و(كان امرأً) (١) فيه سُرعة ولمم (٢)، فقال لها: أنتِ عليَّ كظهر أمي، ثم ندم على ما قال: وكان الظهار والإيلاء من طلاق الجاهلية، فقال لها: ما أظنك إلاَّ وقد حرمت عليَّ، قالت: لا تقل ذلك ائت رسول الله - ﷺ - فاسأله، فقال: إني أجدني أستحيي منه أن أسأله عن هذا الحديث، قالت: فدعني أسأله، قال: سليه، فأتت النبي - ﷺ - وعائشة - ﵂ - تغسل شق رأسه - ﷺ -، فقالت: يا رسول الله! إنَّ زوجي أوس بن الصامت تزوَّجني وأنا شابة غنية ذات مال وأهل، حتى إذا أكل مالي وأفنى شبابي وتفرق أهلي وكبرت سني ظاهر مني، وقد ندم، فهل من شيء يجمعني وإيَّاه تنعشني به؟ فقال رسول الله - ﷺ -: \"حرمتِ عليه\" فقالت: يا رسول الله والذي أنزل عليك الكتاب ما ذكر طلاقًا وأنَّه أبُ ولدي وأَحَب الناس إليَّ، فقال رسول الله - ﷺ -: \"حرمتِ عليه\" فقالت: أشكوا إلى الله فاقتي ووحدتي ووحشتي وفراق زوجي وابن عمي، قد طالت صحبتي ونفضت له بطني. فقال رسول الله - ﷺ -: \"ما أراك إلاَّ وقد حرمتِ عليه، ولم أؤمر في شأنكِ بشيء\" فجعلت تراجع رسول الله - ﷺ - ويراجعها، وإذا قال لها رسول الله - ﷺ -: \"حرمت عليه\"، هتفت وقالت: أشكو إلى الله فاقتي وشدَّة حالتي، اللَّهم فأنزِل على لسان\n_________\n(١) في الأصل: وكانت امرأة. والتصويب من (م).\n(٢) اللَّمَمُ: الإلمامُ بالنساء وشدَّة الحرص عليهن.\nانظر: \"لسان العرب\" لابن منظور (لمم)","vol":"26","page":121},{"text":"نبيك. وكان هذا أولّ ظهار في الإسلام، فقامت عائشة - ﵂ - تغسل شق رأسه الآخر، فقالت: انظر في أمري جعلني الله فداك يا نبي الله، فقالت عائشة - ﵂ -: أقصري حديثك ومجادلتكِ، أما تَرين وجه رسول الله - ﷺ -؟ وكان رسول الله - ﷺ - إذا نزل عليه أخذه مثل السبات فلما قضى الوحي، قال: \"ادعي زوجك\". فجاء، فتلا عليه رسول الله - ﷺ -: ﴿قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ﴾ إلى آخر الآية (١) يقال: شكوت صاحبي واشتكيته.\n﴿وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا﴾ أي: تراجعكما (٢)، وقيل: إنَّها كانت تقول: تزوجني وأنا شابة مرغوب فيَّ فلمَّا خلا سني وعقر بطني جعلني عليه كأمه فقال: \"حرمتِ عليه\".\nفقالت: فإنَّ لي صبية صغارًا إن ضممتهم إليه ضاعوا، وإن ضممتهم إليَّ جاعوا، فقال: \"حرمتِ عليه\" فنزلت إلى قوله (٣): ﴿إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ﴾ يسمع ما تقولون ويبصر ما تعملون وعالم بكل شيء (٤) ثم بيَّن حكم الظهار وجعل فيها الكفارة، فقال:\n_________\n(١) أخرجه أحمد في \"المسند\" ٦/ ٤١٠ - ٤١١ (٢٧٣١٩)، من حديث خولة بنت ثعلبة بنحوه، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٧٧ عن عكرمة، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٣، ٦ بنحوه عنه.\nوانظر: \"الوسيط\" للواحدي ٤/ ٢٥٩، \"معالم التنزيل\" للبغوي ٨/ ٤٩ - ٥٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٠.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٨١.\n(٤) انظر: \"جامع البيان\" للطبري ٦/ ٢٨، \"معالم التنزيل\" للبغوي ٨/ ٥٠.","vol":"26","page":122},{"text":"<span data-type=\"title\" id=toc-5524>٢ </span>- ﴿الَّذِينَ يُظَاهِرُونَ مِنْكُمْ مِنْ نِسَائِهِمْ﴾\nقالت عائشة - ﵂ -: تبارك الذي وسع سمعه الأصوات كلها، إنَّ المرأة لتحاور رسول الله - ﷺ - وأنا في ناحية البيت أسمع بعض كلامها، ويخفى عليَّ بعضه إذ نزل الله تعالى: ﴿قَدْ سَمِعَ اللَّهُ﴾ الآيات (١) وتلاها عليه رسول الله - ﷺ - قال: \"هل تستطيع أن تعتق رقبة\"، قال: إذًا يذهب مالي كله، الرقبة غالية وأنا قليل المال، والله يا نبي الله لا أستطيع. قال رسول الله - ﷺ -: \"فهل تستطيع أن تصوم شهرين متتابعين؟ \" قال: لا، والله يا رسول الله وإني لم آكل في اليوم -ثلاث مرات- كَلَّ بصري وخشيت أن تعشو عيني، قال: \"فهل تستطيع أن تطعم ستين مسكينًا؟ \"، قال: لا والله يا نبي الله إلاَّ أن تعينني على ذلك، فقال رسول الله - ﷺ -: \"إني معينك بِخَمْسَةَ عَشَرَ صاعًا وأنا دَاعٍ لك بالبرَكَةِ\" فأعانه رسول الله - ﷺ - بخمسة عشر صاعًا. واجتمع لهما أمرهُما (٢).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٥، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٤٢.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٨ بمعناه، وأخرجه الواحدي في \"أسباب النزول\" عن عروة عنها، \"الوسيط\" للواحدي ٤/ ٢٥٩، \"زاد المسير\" لابن الجوزي ٨/ ١٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٠، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٤٤١.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣ عن ابن عباس، وأخرج نحوه الواحدي في \"أسباب النزول\" (ص ٤٢٨) عن أنس بن مالك إلا أنَّ إسناده ضعيف.","vol":"26","page":123},{"text":"وقوله: ﴿الَّذِينَ يُظَاهِرُونَ﴾ قرأ ابن عامر، وأبو حيوة والمغيرة بن أبي شهاب ومحمد بن السميفع، والأعمش وحمزة، والكسائي وخلف بفتح الياء وتشديد الظاء وألف (١)، واختاره أبو عبيد.\nوقرأ نافع وأبو جعفر وشيبة والزهري والأعرج وابن كثير ومجاهد وابن محيصن وحميد وأبو عمرو ويعقوب والجحدري وابن أبي إسحاق، وعيسى بن عمر، وغيرهم بحذف الألف وتشديد الهاء والظاء وفتح الياء (٢).\nوقرأ نصر والحسن وأبو العالية وعاصم وزِر بن حُبيش والسلمي (يُظْاهِرون) بضم الياء وتخفيف الظاء وألف وكسر الهاء (٣) وقد تقدم هذا في سورة الأحزاب.\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٨، \"السبعة\" لابن مجاهد (ص ٦٢٨)، \"إعراب القرآن\" للنحاس ٤/ ٣٧٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٣، \"التبصرة\" لمكي (ص ٦٩٥)، \"التيسير\" للداني (ص ٢٠٨)، \"زاد المسير\" لابن الجوزي ٨/ ١٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٣.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٨، \"جامع البيان\" للطبري ٢٨/ ٧، \"السبعة\" لابن مجاهد (ص ٦٢٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٣، \"التبصرة\" لمكي (ص ٦٩٥)، \"التيسير\" للداني (ص ٢٠٩)، \"زاد المسير\" لابن الجوزي ٨/ ١٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٣.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٨ - ١٣٩، \"جامع البيان\" للطبري ٢٨/ ٧، \"السبعة\" لابن مجاهد (ص ٦٢٨)، \"إعراب القرآن\" للنحاس ٤/ ٣٧٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٣، \"التبصرة\" لمكي (ص ٦٩٦)، \"التيسير\" للداني (ص ٢٠٨)، \"زاد المسير\" لابن الجوزي ٨/ ١٨٢.","vol":"26","page":124},{"text":"﴿مَا هُنَّ أُمَّهَاتِهِمْ﴾ قراءة العامة بخفض التاء (١) ومحله نصب على خبر ما (٢) كقوله: ﴿مَا هَذَا بَشَرًا﴾ [يوسف: ٣١] (وقيل: بأمهاتهم. وقرأ المفضل بضم التاء أي ما هنَّ أمهاتهم) (٣).\nقيل: نصب بحذف حرف الصفة تقديره ما هن بأمهاتهم (٤).\nوقرأ أبو معمر والسلمي والمفضل (أمهاتهم) رفعًا على لغة تميم (٥).\n﴿إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ﴾ المعنى: ما الزوجات اللواتي جغلوهنَّ كأمهاتهم بأمهاتهم، إنَّما الأمهات اللاتي ولدنهم (٦).\nقرأ قالون والمسيبي وخارجة وأبو جعفر وشيبة ويعقوب، وقنبل والأعرج وأيوب والزهري وابن أبي إسحاق بهمزة مختلسة المد (٧).\nوقرأ ورش وابن محيصن والبزي وحميد وأبو عمرو والجحدري\n_________\n(١) انظر: \"التذكرة\" لابن غلبون ٢/ ٥٨٣، \"معالم التنزيل\" للبغوي ٨/ ٥٠، \"زاد المسير\" لابن الجوزي ٨/ ١٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٩.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٩، \"إعراب القرآن\" للنحاس ٤/ ٣٧٢، \"معالم التنزيل\" للبغوي ٨/ ٥٠.\n(٣) وما بين القوسين من (م).\n(٤) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٧٢، ونسبه للفراء، \"زاد المسير\" لابن الجوزي ٨/ ١٨٣.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٢٨)، \"التذكرة\" لابن غلبون ٢/ ٥٨٣، \"الوسيط\" للواحدي ٤/ ٢٥٩، \"زاد المسير\" لابن الجوزي ٨/ ١٨٢.\n(٦) انظر: \"جامع البيان\" للطبري ٧/ ٢٨، \"معاني القرآن\" للزجاج ٥/ ١٢٤، \"الوسيط\" للواحدي ٤/ ٢٥٩، \"معالم التنزيل\" للبغوي ٨/ ٥٠، \"زاد المسير\" لابن الجوزي ٨/ ١٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٩.\n(٧) انظر: \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٢٦.","vol":"26","page":125},{"text":"وعيسى ياء ساكنة من غير مد ولا همز، إلاَّ أنَّ ورشًا اختلس كسرتها (١).\nوقرأ الباقون بالمد والهمزة وهو اختيار أبي عبيد، والأوَّل اختيار أبي حاتم، وهذا كله مذكور في سورة الأحزاب.\n﴿وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ﴾ أي: لا يعرف سنة (٢).\n﴿وَزُورًا﴾ أى: كذبًا <span data-type=\"title\" id=toc-5525>(٣) </span>﴿وَإِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ﴾.\n\n٣ - قوله ﷿ ﴿وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ﴾\nاعلم أنَّ الألفاظ التي تصير الرجل مظاهرًا على ضربين: صريح وكناية، فالصريح هو أن يقول: أنت على كظهر أمي،، وأنت مني كظهر أمي، وأنت عندي كظهر أمي (٤)، وأنت معي كظهر أمي، وكذلك: أنت على كبطن أمي، أو كرأس أمي، أو كفرج أمي، ونحوه وهكذا إذا قال: فرجك أو رأسك أو ظهرك أو بطنك أو يديك أو رجلك عليَّ كظهر أمي، فإنَّه يصير مظاهرًا (٥)، مثل قوله: يدكِ أو رِجلكِ أو رأسكِ أو فرجكِ طالق، فإنَّها تطلق (٦)\n_________\n(١) انظر: \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٢٦.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٦٠، \"الجامع لأحكام القرآن\" ١٧/ ٢٧٩.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٧، \"الوسيط\" للواحدي ٤/ ٢٦٠، \"معالم التنزيل\" للبغوي ٨/ ٥٠، \"زاد المسير\" لابن الجوزي ٨/ ١٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٩.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٩.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٠، \"الجامع لأحكام القرآن\" ١٧/ ٢٧٤.\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٤.","vol":"26","page":126},{"text":"والخلاف في هذِه المسألة من الفريقين كالخلاف في الطلاق، ومتى شبهها بأمه أو بإحدى جداته من قبل أبيه أو أمه كان ذلك ظهارًا بلا خلاف، وإن (١) شبهها بغير الأم والجدة من ذوات المحارم اللاتي لا تحل له واحدةٌ منهنَّ كالبنت والأخت والعمة والخالة ونحوها كان مظاهرًا على الصحيح من المذهب بصريح الظهار، وهو أن يشبه زوجته أو عضوًا من أعضائها بعضو من أعضاء أمه أو أخته أو إحدى محارمه.\nوالكناية أن يقول: أنت عليَّ كأمي، أو مثل أمي أو نحوهما فإنه تعتبر فيه نيته، فإن أراد ظهارًا كان مظاهرًا وإن لم ينو الظهار لم يكن مظاهرًا (٢) وكل زوج صحَّ طلاقه صحَّ ظهاره، سواء كان عبدًا أو حرًّا أو ذميًّا، دخل بالمرأة أم لم يدخل بها (٣) وسواء كان قادرًا على جماعها أو عاجزًا عنه، وكذلك يصح الظهار من كل زوجة صغيرة كانت أو كبيرة، أو عاقلة أو مجنونة أو رتقًا أو سليمة أو صائمة أو محرِمة أو ذميَّة أو مسلمة، أو في عدة بملك رجعتها (٤).\nوقال مالك وأبو حنيفة رحمهما الله: لا يصح ظهار الذمي (٥).\n_________\n(١) تكررت في الأصل.\n(٢) انظر: \"الأم\" للشافعي ٥/ ٣٩٦ - ٤٠٠.\n(٣) انظر: \"الحاوي الكبير\" للماوردي ١٣/ ٣١٧.\n(٤) انظر: \"الحاوي الكبير\" للماوردي ١٣/ ٣٢٠ - ٣٢١.\n(٥) انظر: \"بدائع الصنائع\" للكاساني ٣/ ٢٣٠، \"المدونة الكبرى\" لمالك بن أنس ٤/ ٢٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٦، نسبه لأبي حنيفة.","vol":"26","page":127},{"text":"وروي عن مالك أنَّه قال: لا يصح ظهار العبد (١)، وقال بعض العلماء لا يصح ظهار غير المدخول بها (٢).\nوقال المزني: إذا طلق الرجل امرأته طلقة رجعية ثم ظاهرها فإنَّه لا يصح ظهاره (٣)، وموضع ﴿الَّذِينَ﴾ الأول رفع بالابتداء وخبره ﴿مَا هُنَّ أُمَّهَاتِهِمْ﴾ و﴿أُمَّهَاتِهِمْ﴾ نصب بخبر (ما).\n﴿وَالَّذِينَ﴾ الثاني رفع بالابتداء وخبره ﴿فَتَحْرِيرُ رَقَبَةٍ﴾ (٤).\n﴿ثُمَّ يَعُودُونَ لِمَا قَالُوا﴾.\nاعلم أنَّ الكفارة تلزم بالظهار والعود جميعًا ولا تلزم بأحدهما دون الآخر كما أنَّ الكفارة في باب اليمين تجب باليمين والحنث معًا (٥) فإن عاد في ظهاره لزمته الكفارة (٦).\nواختلف الفقهاء في معنى العودة، فقال الشافعي ﵀: العود الموجب للكفارة أن يمسك عن طلاقها بعد الظهار،\n_________\n(١) لم أجده في كتب المالكية وفي \"المغني\" لابن قدامة ١١/ ٥٦: وقد قيل: لا يصح ظهار العبد.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٦ قال: حكاه الثعلبي عنه.\n(٢) انظر: \"الحاوي الكبير\" للماوردي ١٣/ ٣٢٠، \"الجا مع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٦.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٦.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٧٦.\n(٥) في (م): جميعًا.\n(٦) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٠.","vol":"26","page":128},{"text":"ومضي مدة يمكنه أن يطلقها فيها فلا يطلقها (١).\nوقال قتادة في قوله: ﴿ثُمَّ يَعُودُونَ لِمَا قَالُوا﴾ إذا أراد أن يغشاها ويطأها بعدما حرمها (٢).\nوقيل: هو العزم على الوطء (٣) وإليه ذَهبَ أبو حنيفة ﵀ قال: لمن عزم على وطئها فنوى أن يغشاها كان عودًا وتلزمه الكفارة، وإن لم يعزم على الوطء فلا يكون عودًا (٤). وقال الحسن ومالك: إن وطئها كان عودًا وإن لم يطأها لم يكن عودًا (٥).\nوقيل: العود: إعادة لفظ الظهار ثانية قاله أهل الظاهر، وهو قول أبي العالية قال: وظاهر الآية يشهد له؛ لأنَّه قال: ﴿ثُمَّ يَعُودُونَ لِمَا قَالُوا﴾ (٦) أي: إلى قول ما قالوا (٧).\n_________\n(١) انظر: \"الأم\" للشافعي ٥/ ٤٠٠، \"إعراب القرآن\" للنحاس ٤/ ٣٧٢، \"الوسيط\" للنحاس ٤/ ٢٦٠، \"معالم التنزيل\" للبغوي ٨/ ٥١، \"زاد المسير\" لابن الجوزي ٨/ ١٨٤، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٤٤٨.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٨، \"إعراب القرآن\" للنحاس ٤/ ٣٧٢، \"معالم التنزيل\" للبغوي ٨/ ٥١، \"زاد المسير\" لابن الجوزي ٨/ ١٨٤.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٢٦٠، \"الجامع لأحكام القرآن\" ١٧/ ٢٨٠.\n(٤) انظر: \"بدائع الصنائع\" للكاساني ٣/ ٢٣٦، \"جامع البيان\" للطبري ٧/ ٢٨، \"الوسيط\" للواحدي ٤/ ٢٦٠، قال: هو قول أهل العراق.\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٢٦٠، \"معالم التنزيل\" للبغوي ٨/ ٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٠.\n(٦) انظر: السابق، \"جامع البيان\" للطبري ٢٨/ ٨، \"إعراب القرآن\" للنحاس ٤/ ٣٧٢، ولم ينسبه، \"زاد المسير\" لابن الجوزي ٨/ ١٨٤، نسبه لداود.\n(٧) انظر: \"المحلى\" لابن حزم ٩/ ١٩٣، \"معاني القرآن\" ٣/ ١٣٩.","vol":"26","page":129},{"text":"قال الأخفش: قوله: ﴿لِمَا قَالُوا﴾ من صلة التحرير وتقديره: ﴿ثُمَّ يَعُودُونَ﴾ وتم الكلام، ثمَّ قال: فتحرير رقبة لما قالوا (١).\nوقيل: إمساكها بعد الظهار عود قال شيئًا أم لا، وتقديره: ثم يعودون لبعض ما قالوا (٢).\nوقيل: ثم يعودون العودة التي من أجل القول، فتلك العودة تلزم الكفارة لا لكل عودة (٣).\nقوله ﷿: ﴿فَتَحْرِيرُ رَقَبَةٍ﴾ كاملة (٤) ومن كمالها إسلامها، لأنَّ الله تعالى قيَّد الرقبة بالإيمان في كفارة القتل (٥) وأطلق في هذا الموضع ومن حكم المطلق أن يحل على المقيد (٦).\nوقوله: ﴿مِنْ قَبْلِ أَنْ يَتَمَاسَّا﴾ أي: يجامعها (٧) فالجماع نفسه محرَّم على المظاهر حتى يكفر، فإن وطئها قبل التكفير فقد فعل محرمًا أثم وعصى، ولا يسقط عنه التكفير بل يأتي بها على وجه القضاء، كما لو\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١٣٥، \"إعراب القرآن\" للنحاس ٤/ ٣٧٣، \"الوسيط\" للواحدي ٤/ ٢٦١.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٠.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٣٥.\n(٤) في الأصل: ملة، والتصويب من \"الجامع لأحكام القرآن\".\n(٥) انظر: \"الجامع لأحكام القرآن\" ١٧/ ١٨٣، قال: وذلك عند مالك والشافعي.\n(٦) انظر: نحوه في: \"المحرر الوجيز\" لابن عطية ٥/ ٢٧٤.\n(٧) انظر: \"الوسيط\" للواحدي ٤/ ٢٦١، \"معالم التنزيل\" للبغوي ٨/ ٥٢، \"زاد المسير\" لابن الجوزي ٨/ ١٨٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٣.","vol":"26","page":130},{"text":"أخَّر الصلاة عن وقتها فإنَّه لا يسقط إتيانها، بل يلزمه قضاؤها، وسواء كانت هي كفارة بالعتق أو العموم أو الإطعام، فإنَّه يجب عليه تقديم الكفارة فلا يجوز له أن يطأها قبل الكفارة (١).\nوقال أبو حنيفة رحمه الله تعالى: إن كانت كفارته بالإطعام جاز أن يطأ ثم يطعم ولم يخالف في العتق والصيام، فهذا حكم وطء المظاهر قبل التكفير (٢)، فأمَّا غير الوطء من القُبلة والمعاشرة والتلذذ، فإنَّه لا يحرم في قول أكثر العلماء، وهو قول الحسن وسفيان والصحيح من مذهب الشافعي (٣).\nوقال بعضهم: كل ذلك محرَّم وجميع معاني المسيس؛ لأنَّه عام وهو أحد قولي الشافعي <span data-type=\"title\" id=toc-5526>(٤)</span>.\n﴿ذَلِكُمْ تُوعَظُونَ بِهِ﴾ أي: تؤمرون (٥) ﴿وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾\n\n٤ - ﴿فَمَنْ لَمْ يَجِدْ﴾\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٨، \"معالم التنزيل\" للبغوي ٨/ ٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٣، \"البحر المحيط\" لأبي حيان ٨/ ٢٣٣.\n(٢) انظر: \"بدائع الصنائع\" للكاساني ٣/ ٢٣٤، \"معالم التنزيل\" للبغوي ٨/ ٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٣٢.\n(٣) انظر: \"الحاوي الكبير\" ١٣/ ٣٦٤، أخرجه الطبري في \"جامع البيان\" عن الحسن وسفيان ٢٨/ ٩.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢، \"الجامع لأحكام القرآن\" ١٧/ ٢٨٣.\n(٤) انظر: السابق.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٣، \"الجامع لأحكام القرآن\" ١٧/ ٢٨٣.","vol":"26","page":131},{"text":"يعني: الرقبة، ولا ثمنها، أو كان مالكًا لها إلاَّ أنَّه شديد الحاجة إليها لخدمته، أو كان مالكًا لثمنها، إلاَّ أنَّه يحتاج إليه لنفقته، أو كان له مسكن يسكنه ليس له غيره ولا يجد شيئًا سواه (١).\n﴿فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ﴾ أي: فله أن يصوم (٢).\nوقال أبو حنيفة ﵀: لا يصوم، وعليه أن يعتق الرقبة ولو كان محتاجًا إليها، فإن عجز عن الرقبة فصوم شهرين متتابعين، فإن أفطر في أثنائها بغير عذر قطع التتابع، وعليه أن يستأنف بشهرين متتابعين (٣) وإن أفطر بعذر المرض أو السفر فاختلف الفقهاء فيه، فقال قوم لا ينقطع التتابع، وله أن يبني ويقضي الباقي، وإليه ذهب سعيد بن المسيب والحسن وعطاء بن أبي رباح وعمرو بن دينار والشعبي وهو أحد قولي الشافعي (٤).\nوقال آخرون: ليس له أن يبني بل يلزمه أن يستأنف ويبتدئ. وهو قول النخعي وأصحابه (٥)، والأصح من قول الشافعي، وإن تخلل صوم\n_________\n(١) السابق.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٣، ونسبه للشافعي.\n(٣) انظر: \"البحر الرائق\" للنسفيه ٤/ ١٧٦ - ١٧٨، \"الجامع لأحكام القرآن\" ١٧/ ٢٨٣.\n(٤) انظر: \"الحاوي الكبير\" للماوردي ١٣/ ٣٦٥ - ٣٦٦، أخرجه الطبري في \"جامع البيان\" ١٥/ ٢٨، \"معالم التنزيل\" للبغوي ٨/ ٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٣.\n(٥) انظر: \"موسوعة فقه إبراهيم النخعي\" لمحمد قلعه جي ٢/ ٧٢٩، \"جامع البيان\" للطبري ١٠/ ٢٨. \"الجامع لأحكام القرآن\" ١٧/ ٢٨٤، ونسبه لأبي حنيفة.","vol":"26","page":132},{"text":"الشهرين زمان لا يصح ولا يحل صومه عن الكفارة كالعيدين وأيام التشريق وشهر رمضان، فإنَّ التتابع ينقطع بذلك ويجب الاستئناف (١) ولو وطئ المظاهر في خلال الشهرين نُظِر فإن وطئها نهارًا بطلَ التتابع وعليه أن يبتدئ، وإن وطئها ليلًا لم يبطل التتابع (٢).\nوقال أبو حنيفة ﵀: سواء وطئ ليلًا أو نهارًا فإنَّه يبطل التتابع، وعليه أن يستأنف وبه قال مالك (٣).\n﴿مِنْ قَبْلِ أَنْ يَتَمَاسَّا فَمَنْ لَمْ يَسْتَطِعْ﴾ فلو لم يستطع الصيام وعدم الاستطاعة مثل أن يخاف من الصوم والتلف أو لحوق المشقة الشديدة، أو المضرة الظاهرة (٤).\n﴿فَإِطْعَامُ سِتِّينَ مِسْكِينًا﴾ مد (٥) من غالب قوت البلد والخلاف فيه بين الفريقين كالاختلاف في زكاة الفطر (٦).\n﴿ذَلِكَ﴾ الذي وضعنا من الأحكام (٧).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٤.\n(٢) انظر: \"الحاوي الكبير\" للماوردي ١٣/ ٣٦٥ - ٣٦٦، \"معالم التنزيل\" للبغوي ٨/ ٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٤.\n(٣) انظر: \"البحر الرائق\" للنسفي ٤/ ١٧٨، \"المعونة\" للبغدادي ٢/ ٨٩٦، \"معالم التنزيل\" للبغوي ٨/ ٥٣، ونسبه لأبي حنيفة، \"الجامع لأحكام القرآن\" ١٧/ ٢٨٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٣، \"الجامع لأحكام القرآن\" ١٧/ ٢٨٤.\n(٥) تكرر في الأصل، وهو خطأ.\n(٦) انظر: \"المغني\" لابن قدامة ١١/ ٩٩ - ١٠٠، \"المحرر الوجيز\" لابن عطية ٥/ ٢٧٥.\n(٧) انظر: \"الوسيط\" للواحدي ٤/ ٢٦١.","vol":"26","page":133},{"text":"﴿لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ﴾ أي: لِتُصدِّقوا (١).\n﴿وَتِلْكَ حُدُودُ اللَّهِ﴾ أي: بين معصيته وطاعته، فمعصيته الظهار، وطاعته الكفارة (٢).\n﴿وَلِلْكَافِرِينَ﴾ أي: لمن لم يصدق بأحكام الله (٣).\n﴿عَذَابٌ أَلِيمٌ﴾ عذاب جهنم (٤).\n\n<span data-type=\"title\" id=toc-5527>٥ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ﴾\nأي: يعاندون ويشاقون ويخالفون ويعادون الله ورسوله (٥).\nوقيل: إنَّ معناه يكذبون في الحد الذي أخبر عنه الرسول وأوجبه عليه.\nوقيل: يكون في حد غير الحد الذي فيه أولياؤه ورسوله (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ١١، \"معاني القرآن\" للزجاج ٥/ ١٣٦، \"إعراب القرآن\" للنحاس ٤/ ٢٧٤، \"الوسيط\" للواحدي ٤/ ٢٦١، \"معالم التنزيل\" للبغوي ٨/ ٥٤، \"زاد المسير\" لابن الجوزي ٨/ ١٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٧.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٤، \"الجامع لأحكام القرآن\" ١٧/ ٢٨٨.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٢، \"معاني القرآن\" للزجاج ٥/ ١٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٨.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٨.\n(٥) أخرجه الطبري في \"جامع البيان\" ونسبه لقتادة ٢٨/ ١١.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ١٣٦، \"النكت والعيون\" للماوردي ٥/ ٤٨٩، ونسبه لمجاهد والكلبي، وانظر: \"الوسيط\" للواحدي ٤/ ٢٦٣، \"معالم التنزيل\" للبغوي ٨/ ٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٨.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ١٣٦، \"إعراب القرآن\" للنحاس ٤/ ٣٧٤.","vol":"26","page":134},{"text":"﴿كُبِتُوا﴾ قال أبو عبيدة: أهلكوا (١).\nوقال قتادة: أُخزُوا (٢). وقال ابن زيد: عذبوا (٣).\nوقال السدي: لعنوا (٤). وقال: غِيظُوا يوم الخندق (٥).\n﴿كَمَا كُبِتَ الَّذِينَ مِنْ قَبْلِهِمْ﴾ من قاتل الأنبياء غيرهم <span data-type=\"title\" id=toc-5528>(٦)</span>.\n﴿وَقَدْ أَنْزَلْنَا﴾ إلى محمد ﴿آيَاتٍ﴾ يعني: القرآن (٧) ﴿بَيِّنَاتٍ﴾ واضحات. وقيل: التقدير، وقد أنزلنا آيات بينات فيمن حاد الله ورسوله من الذين من قبلهم في ما فعلنا بهم (٨).\n﴿وَلِلْكَافِرِينَ﴾ من هذِه الأمة ﴿عَذَابٌ مُهِينٌ﴾ مُذل.\n\n٦ - ﴿يَوْمَ يَبْعَثُهُمُ اللَّهُ﴾ من قبورهم للقيامة (٩).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ١١، ولم ينسبه.\nوانظر: \"إعراب القرآن\" للنحاس ٤/ ٣٧٤، \"النكت والعيون\" للماوردي ٥/ ٤٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٨، ونسباه للأخفش.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ١١، \"معاني القرآن\" للزجاج ٥/ ١٣٦، \"الوسيط\" للواحدي ٤/ ٢٦٣، ولم ينسباه، \"النكت والعيون\" للماوردي ٥/ ٤٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٨.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٨.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٨٩، \"الجامع لأحكام القرآن\" ١٧/ ٢٨٨.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٣٩، \"زاد المسير\" لابن الجوزي ٨/ ١٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٨، نسبه للفراء.\n(٦) انظر: \"جامع البيان\" للطبري ٢٨/ ١١.\n(٧) انظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٤٤٣.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٩.\n(٩) انظر: \"جامع البيان\" للطبري ٢٨/ ١٢، \"زاد المسير\" لابن الجوزي ٨/ ١٨٧.","vol":"26","page":135},{"text":"﴿جَمِيعًا﴾ في حالة واحدة (١) ﴿فَيُنَبِّئُهُمْ﴾ أي: يخبرهم (٢) ﴿بِمَا عَمِلُوا أَحْصَاهُ اللَّهُ﴾ عليهم في صحائف أعمالهم (٣).\n﴿وَنَسُوهُ﴾ حتى ذكرهم به في صحائفهم ليكون أبلغ في الحجة عليهم (٤).\n﴿وَاللَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ﴾ مطلع وناظر لا يخفى عليه شيء (٥).\n\n<span data-type=\"title\" id=toc-5529>٧ </span>- قوله ﷿: ﴿أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾\nفلا يخفى عليه شيء من سرٍّ ولا علانية.\n﴿مَا يَكُونُ﴾ قراءة العامة بالياء لأجل الحائل (٦) بينهما (٧).\nوقرأ أبو جعفر والأعرج وعيسى (تكون) بتاء لتأنيث الفاعل وهو النجوى، والاختيار الأول وهو الأصح والأفصح (٨).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٩.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٣٦، \"إعراب القرآن\" للنحاس ٤/ ٣٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٩.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ١٢، \"الجامع لأحكام القرآن\" ١٧/ ٢٨٩.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ١٣٦، \"الجامع لأحكام القرآن\" ١٧/ ٢٨.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ١٢، \"الجامع لأحكام القرآن\" ١٧/ ٢٨٩.\n(٦) أي: الفاصل بين الفعل والفاعل فلذلك لم يؤنث الفعل. انظر: \"حاشية معالم التنزيل\" ٨/ ٥٤.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٠، \"جامع البيان\" للطبري ٢٨/ ١٣، \"إعراب القرآن\" للنحاس ٤/ ٣٧٥، \"معالم التنزيل\" للبغوي ٨/ ٥٤.\n(٨) انظر: السابق، \"المحتسب\" لابن جني ٢/ ٣١٥، \"زاد المسير\" لابن الجوزي ٨/ ١٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٩.","vol":"26","page":136},{"text":"﴿مِنْ نَجْوَى﴾ متناجين، والنَّجوى السِّرار. قيل: ما يكون من خلوة (١).\n﴿ثَلَاثَةٍ﴾ يسرون شيئًا ويتناجون به (٢).\nقال الفراء: إن شئت خفضت الثلاثة على أنَّه نعت للنجوى، وإن شئت أضفت النجوى إليها، وإن نصبت على إضمار فعل لكان صوابًا وجاز (٣).\n﴿إِلَّا هُوَ رَابِعُهُمْ﴾ بالعلم ويسمع نجواهم (٤)، يدل عليه افتتاح الآية بالعلم ثم ختمها بالعلم (٥).\n﴿وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَى مِنْ ذَلِكَ﴾ يعني: اثنين (٦).\n﴿وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ﴾ بعلمه وإحاطته وسمعه تعالى (٧).\n﴿أَيْنَ مَا كَانُوا﴾ قراءة العامة ﴿أَكْثَرَ﴾ بفتح الراء، ومحله خفض عطفًا على قوله: ﴿ثَلَاثَةٍ﴾، وإن شئت نصبًا بإضمار فعل (٨).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٩ - ٢٩٠.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٨٨، \"الجامع لأحكام القرآن\" ١٧/ ٢٩٠.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٠، \"إعراب القرآن\" للنحاس ٤/ ٣٧٥، ونسبه للضحاك، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٨٩، ونسبه للفراء، وقال: ولو نصبت على إضمار فعل جاز، وهي قراءة ابن أبي عبلة ثلاثة وخمسة.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ١٢، \"الجامع لأحكام القرآن\" ١٧/ ٢٩٠.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٠.\n(٦) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٢٣٣.\n(٧) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٢٧٦.\n(٨) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٢٧٦، \"البحر المحيط\" ٨/ ٢٣٣.","vol":"26","page":137},{"text":"وقرأ أبو العالية ونصر، ويعقوب، وعيسى وأبو حاتم بالرفع على محل الكلام قبل دخول مِن، لأنَّ تقديره: ما يكون نجوى ثلاثة (١).\nوقرأ الزهري وعكرمة (أكبر) بالباء (٢) قال ابن عباس - ﵄ -: نزلت في عتبة بن ربيعة وصفوان بن أُميَّة وحبيب بن عمرو الثقفي، كانوا يتحدثون يومًا، فقال أحدهم: أترون أنَّ الله يسمع ما نقول، فقال الثاني: يعلم بعضًا ولا يعلم بعضًا، يعني: يعلم الجهر دون السر، فقال (٣) الثالث: إن كان يعلم بعضًا فهو يعلمه كله فنزلت (٤).\nوقال الفراء في قوله: ﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ﴾ المعنى غير مصمود والعدد غير مقصود، لأنَّه تعالى إنَّما قصد وهو أعلم أنَّه مع كل عدد قلَّ أو كثر، يعلم ما يقولون سرًّا وجهرًا، ولا تخفى عليه خافية، فَمِن أجل ذلك اكتفى بذكر بعض العدد دون بعض (٥).\n﴿ثُمَّ يُنَبِّئُهُمْ﴾ يخبرهم.\n﴿بِمَا عَمِلُوا﴾ من حسن وسيئ (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٠.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٠.\n(٣) في الأصل: فقالت، وهو خطأ والتصويب للضرورة التي اقتضاها السياق.\n(٤) أخرجه الترمذي كتاب التفسير، باب سورة السجدة من حديث عبد الله بن مسعود (٣٢٥٩) بمعناه، وقال أبو عيسى: هذا حديث حسن صحيح.\nوانظر: \"جامع البيان\" للطبري ٢٤/ ١٠٩، ونسبه لعبد الله بن مسعود بمعناه.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٠.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٠.","vol":"26","page":138},{"text":"﴿يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-5530>٨ </span>- قوله ﷿: ﴿أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَى﴾\nقال ابن عباس - ﵄ -: نزلت في اليهود والمنافقين وذلك أنَّهم كانوا يتناجون ويتشاورون فيما بينهم دون المؤمنين، وينظرون للمؤمنين ويتغامزون بأعينهم، فإذا رأى المؤمنون نجواهم يقولون لهم: بَلغَهم عن إخواننا وقرابتنا من المهاجرين والأنصار قتل أو مصيبة أو هزيمة، ويسوؤهم ذلك، فكثرت شكواهم إلى النبي - ﷺ - فنهاهم عن النجوى فلم ينتهوا فنزلت (١): ﴿ثُمَّ يَعُودُونَ لِمَا نُهُوا عَنْهُ﴾.\nقال مقاتل (٢): كان بين النبي -ﷺ- وبين اليهود موادعة، فإذا مرَّ بهم رجل من المؤمنين تناجوا بينهم حتى يظن المؤمن شرًّا، فيعرج عن طريقه، فنهاهم النبي - ﷺ - فلم ينتهوا فنزلت (٣).\nوقال عبد الرحمن بن زيد بن أسلم: كان الرجل يأتي النبي - ﷺ - فيسأله الحاجة ويناجيه والأرض يومئذ حرب، فيتوهمون أنَّه يناجيه\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٠، \"معاني القرآن\" للزجاج ٥/ ١٣٧، \"أسباب النزول\" للواحدي (ص ٤٣٠)، \"زاد المسير\" لابن الجوزي ٨/ ١٨٨، ونسباه لابن عباس ومجاهد، \"الوسيط\" للواحدي ٤/ ٢٦٣، ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩١.\n(٢) في (م): المقاتلان.\n(٣) انظر: \"تفسيرالقرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٤٣، \"زاد المسير\" لابن الجوزي ٨/ ١٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩١، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٤٥٢.","vol":"26","page":139},{"text":"في حرب أو بلية أو أمر مهم فيفزعون لذلك فنزلت، فكان إبليس يأتي فيقول لهم: إنَّما يتناجون في حرب حضرت أو جمع قد جمع لكم أو أمر مُهم قدْ وقع فأنزل الله تعالى (١) (٢).\n﴿وَيَتَنَاجَوْنَ بِالْإِثْمِ﴾ الكذب.\n﴿وَالْعُدْوَانِ﴾ والظلم (٣).\nقرأ يحيى والأعمش وحمزة وخلف، ورُويس عن يعقوب (وَيَنْتَجُونَ) (٤) على وزن يفتعلون (٥) وهى قراءة عبد الله - ﵁ - وأصحابه.\nوقرأ الباقون ﴿وَيَتَنَاجَوْنَ﴾ في وزن يتفاعلون (٦) واختاره أبو عبيد\n_________\n(١) أخرجه الطبري في \"جامع البيان\" بنحوه ٢٨/ ١٦.\n(٢) من (م).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩١.\n(٤) في هامش الأصل: ينتجون بنون ساكنة بعد الياء وضم الجيم بلا ألف على وزن ينتهون من النجوى وهي السر، وأصله ينتجيون، نقلت ضمة الياء لثقلها إلى الجيم ثم حذفت الياء لسكونها وسكون الواو. إتحاف.\nانظر: \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٢٦.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٤١، \"جا مع البيان\" للطبري ٢٨/ ١٣، \"السبعة\" لابن مجاهد (ص ٦٢٨)، \"إعراب القرآن\" للنحاس ٤/ ٣٧٦، \"الحجة\" لابن زنجلة (ص ٣٤٣)، \"التذكرة\" لابن غلبون ٢/ ٥٨٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٤، \"التبصرة\" لمكي (ص ٦٩٦)، \"التيسير\" للداني (ص ٢٠٩)، \"معالم التنزيل\" للبغوي ٨/ ٥٥، \"زاد المسير\" لابن الجوزي ٨/ ١٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩١.\n(٦) انظر: \"جامع البيان\" للطبري ٢٨/ ١٣، قال: هي قراءة عامة قراء المدينة والبصرة وبعض الكوفيين، \"السبعة\" لابن مجاهد (ص ٦٢٨)، \"الحجة\" لابن زنجلة (ص =","vol":"26","page":140},{"text":"وأبو حاتم، لقوله تعالى: ﴿إِذَا تَنَاجَيْتُمْ﴾ و﴿تَتَنَاجَوْا﴾\n﴿وَمَعْصِيَتِ الرَّسُولِ﴾ حين نهاهم عن النجوى (١).\nوقرأ الضحاك، ومجاهد، وحميد، (وَمَعْصِيَاتِ الرَّسول) على الجمع فيهما (٢).\n﴿وَإِذَا جَاءُوكَ﴾ يعني: اليهود (٣).\n﴿حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ﴾ كانوا يدخلون على النبي - ﷺ - فيقولون: السامُ عليك. ولا يدري بذلك النبي - ﷺ - فيرد عليهم. السام: الموت، وهي من سؤم الحياة (٤)، أي: ذهابها.\nومن قال: السأمُ بالهمز فهو من سئمت، قاله ابن زيد وغيره (٥).\nوقال قتادة: أيْ تسامون ديونكم (٦).\n﴿وَيَقُولُونَ فِي أَنْفُسِهِمْ لَوْلَا يُعَذِّبُنَا اللَّهُ بِمَا نَقُولُ﴾ يعني: فإذا قالوا: لو كان نبيًّا لعرف قولنا، واستجيب له فينا، وعذبنا بقولنا السام\n_________\n= ٣٤٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٤، \"التبصرة\" لمكي (ص ٦٩٦)، \"التيسير\" للداني (ص ٢٠٩)، \"معالم التنزيل\" للبغوي ٨/ ٥٥، \"زاد المسير\" لابن الجوزي ٨/ ١٨٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩١.\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٢٦٤.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩١.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٢.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٤١، \"الوسيط\" للواحدي ٤/ ٢٦٤، \"معالم التنزيل\" للبغوي ٨/ ٥٥.\n(٥) انظر: \"لسان العرب\" لابن منظور (سأم)، ونسبه لابن الأثير.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٥، ونسبه لقتادة عن أنس بن مالك.","vol":"26","page":141},{"text":"عليكم، ففطنت عائشة ﵂ فقالت: بل عليكم السام والذام (١) واللعنة والدمار، فقال النبي - ﷺ -: \"مَه يا عائشة، فإنَّ الله يحب الرفق في الأمر كله ولا يحب الفحش ولا التفاحش\" فقالت: ألم تسمع ما قالوا، فقال: ألم تسمعي ما رددت عليهم، فنزلت، فقال النبي - ﷺ -: \"إذا سلم عليكم أهل الكتاب فقولوا: وعليكم\" (٢) قال الله تعالى:\n﴿حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا فَبِئْسَ الْمَصِيرُ﴾ ثم نهى الله تعالى المؤمنين أن يتناجوا فيما بينهم كفعل المنافقين واليهود (٣)، فقال:\n\n<span data-type=\"title\" id=toc-5531>٩ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ﴾ أي: تساررتم (٤).\n﴿فَلَا تَتَنَاجَوْا﴾ هذه قراءة العامة بالألف (٥) فِي وزن تتفاعلوا (٦) وقرأ\n_________\n(١) في الأصل: اللذام. والتصويب من (م).\n(٢) أخرجه البخاري كتاب الأدب، باب الرفق في الأمر كله ٧/ ١٠٥ (٦٠٢٤) بنحوه، وأخرجه مسلم كتاب السلام، باب النهي عن ابتدار أهل الكتاب بالسلام ٤/ ١٧٠٦ (٢١٦٥) بنحوه، وأخرجه الترمذي كتاب الاستئذان والآداب، باب ما جاء في التسليم على أهل الذمة (٢٧١٠) بنحوه، قال أبو عيسى: حديث عائشة حديث حسن صحيح، وأخرجه ابن ماجه كتاب الأدب، باب رد السلام على أهل الذمة (٣٦٩٨) بمعناه، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٤ بمعناه، وذكره ابن أبي حاتم في \"ئفسير القرآن العظيم\" ١٠/ ٣٣٤٣، وأخرجه الواحدي في \"الوسيط\" ٤/ ٢٦٤، وفي \"أسباب النزول\" (ص ٤٣١)، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ٥٦ بمعناه، جميعهم من حديث عائشة - ﵂ -.\n(٣) انظر نحوه في \"البحر المحيط\" لأبي حيان ٨/ ٢٣٦.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٤.\n(٥) من (م).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ١٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٩٠.","vol":"26","page":142},{"text":"يحيى بن وثاب ورويس (١) (فلا تَنْتَجوا) من الانتجاء (٢).\n﴿بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ﴾ كفعل المنافقين واليهود (٣).\n﴿وَتَنَاجَوْا بِالْبِرِّ﴾ أي: بالطاعة (٤).\n﴿وَالتَّقْوَى﴾ العفاف عمَّا نهى الله عنه (٥).\n﴿وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ﴾ تجمعون في الآخرة (٦).\n\n<span data-type=\"title\" id=toc-5532>١٠ </span>- ﴿إِنَّمَا النَّجْوَى﴾ التي يتناجى بها المنافقون واليهود (٧).\n﴿مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَلَيْسَ﴾ التناجي (٨).\n﴿بِضَارِّهِمْ شَيْئًا إِلَّا بِإِذْنِ اللَّهِ﴾ أي: إلاَّ ما أراد الله (٩).\nوعن ابن عباس - ﵄ - إلاَّ بأمر الله (١٠).\n_________\n(١) زاد في (م): وروى رويس عن يعقوب.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٤١، \"معاني القرآن\" للزجاج ٥/ ١٣٨، \"المحرر الوجيز\" لابن عطية ١٥/ ٤٤٦، \"زاد المسير\" لابن الجوزي ٨/ ١٩٠.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٦، \"زاد المسير\" لابن الجوزي ٨/ ١٩٠.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ١٥، \"الوسيط\" للواحدي ٤/ ٢٦٤.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٤.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٤.\n(٧) انظر: \"جامع البيان\" للطبري ٢٨/ ١٥، \"المحرر الوجيز\" لابن عطية ١٥/ ٤٤٧، ونسبه لقتادة.\n(٨) انظر: \"جامع البيان\" للطبري ٢٨/ ١٦، \"معاني القرآن\" للزجاج ٥/ ١٣٨، \"معالم التنزيل\" للبغوي ٨/ ٥٦.\n(٩) انظر: \"جامع البيان\" للطبري ٢٨/ ١٦، \"معاني القرآن\" للزجاج ٥/ ١٣٨، \"الوسيط\" للواحدي ٤/ ٢٦٥، \"زاد المسير\" لابن الجوزي ٨/ ١٩٠.\n(١٠) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٥.","vol":"26","page":143},{"text":"﴿وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ﴾ أي: يكلون أمرهم إليه، ويفوضون جميع شؤونهم إلى عونه ويستعيذون به من الشيطان (١).\n(وعن ابن عباس وابن مسعود وابن عمر وأبي هريرة - ﵃ - قالوا) (٢) قال النبي - ﷺ -: \"إذا كنتم ثلاثة فلا يتناجى اثنان دون صاحبهما فإنَّ ذلك يحزنه\" (٣).\n\n<span data-type=\"title\" id=toc-5533>١١ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ﴾.\nقال قتادة: كانوا يتنافسون في مجلس النبي - ﷺ -، فإذا رأوا مقبلًا ضنُّوا بمجالسهم عند النبي - ﷺ -، فأمرهم الله أن يفسح بعضهم لبعض (٤).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ١٦، \"معاني القرآن\" للزجاج ٥/ ١٣٨، \"الوسيط\" للواحدي ٤/ ٢٦٥، \"زاد المسير\" لابن الجوزي ٨/ ١٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٥.\n(٢) زاد في (م): أخبرنا عبد الله بن حامد، قال: حدثنا محمد بن جعفر قال: ثنا حماد بن الحسن، قال: حدثنا عبيد الله، قال: حدثنا الأعمش عن شقيق عن عبد الله.\n(٣) أخرجه البخاري كتاب الاستئذان، باب لا يتناجى اثنان دون الثالث (٦٢٨٨) بمعناه، ومسلم كتاب السلام باب تحريم مناجاة الاثنين دون الثالث (٢١٨٤) بمثله، وأحمد في \"المسند\" ١/ ٤٦٢ (٤٤٠٧) بمثله، جميعهم أخرجاه من حديث ابن مسعود. والبغوي في \"معالم التنزيل\" ٨/ ٥٦، من حديث ابن عمر بنحوه.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٥ بمعناه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٧.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٤٣، \"معالم التنزيل\" للبغوي ٨/ ٥٧، \"زاد المسير\" لابن الجوزي ٨/ ١٩١.\nوانظر: نحوه في: \"النكت والعيون\" للماوردي ٥/ ٤٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٦، ونسباه لمجاهد.","vol":"26","page":144},{"text":"وقال مقاتل (١): كان النبي - ﷺ - وفي المكان ضيق، وذلك يوم الجمعة، وكان النبي - ﷺ - يكرم أهل بدر من المهاجرين والأنصار، فجاء ناس من أهل بدر فيهم ثابت بن قيس بن شَمَّاس، وقد سُبِقوا في المجلس فقاموا حيال النبي - ﷺ - فقالوا: السلام عليك أيها النبي ورحمة الله وبركاته فردَّ عليهم (٢) ثمَّ سلموا على القوم فردُّوا عليهم (فقاموا على أرجهلم ينتظرون أن يوسع لهم فعرف النبي - ﷺ - ما يحملهم على القيام فلم يفسحوا) (٣) فشق قيامهم على النبي - ﷺ -، فقال لمن حوله من غير أهل بدر: \"قم أنت يا فلان وأنت يا فلان\"، بعدد القائمين من أهل بدر، فشق ذلك على من أقيم، وعرف النبي - ﷺ - ذلك وعرف الكراهة في وجوههم، فغمز المنافقون\n_________\n(١) في (م): المقاتلان.\n(٢) كتب في هامش الأصل في أعلى ٣٥/أ: روى مسلم عن أبي هريرة أنَّ رسول الله - ﷺ - قال: \"إذا قام أحدكم\" وفي حديث أبي عوانة: \"من قام من مجلسه، ثم رجع إليه فهو أحق به\" قال علماؤنا: هذا يدل على صحة القول بوجوب اختصاص الجالس بموضعه إلى أن يقوم منه، لأنه إذا كان أولى به بعد قيامه فقبله أحرى وأولى، وقد قيل: إنَّ ذلك على الندب، لأنَّه موضع غير متملك لأحد لا قبل الجلوس ولا بعده، وهذا فيه نظر، وهو أن يقال: سلمنا أنَّه غير متملك لكنه يختص به إلى أن يفرغ غرضه منه، فصار كأنه يملك منفعته، إذ قد منع غيره من أن يزاحمه عليه، والله أعلم. من \"تفسير القرطبي\".\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٦ - ٢٩٧. زاد هنا في (م): فقاموا على أرجلهم ينتظرون أن يوسع لهم، فعرف النبي - ﷺ - ما يحملهم على القيام فلم يفسحوا.\n(٣) من (م).","vol":"26","page":145},{"text":"وتكلموا (١)، فنزلت وقد بيناها في سورة الحجرات.\nقرأ السُّلمي وزِر بن حُبيش وعاصم والحسن والجحدري وابن أبي إسحاق: (في المَجَالِسِ) (٢).\nوقرأ قتادة: (تفاسَحُوا في المجالس) (٣).\nوقرأ الباقون: (تَفَسَّحوا في المَجْلِسِ) (٤) يعنون: مجلس النبي - ﷺ - (٥).\n_________\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٤٤، \"الوسيط\" للواحدي ٤/ ٢٦٥ بنحوه، \"أسباب النزول\" للواحدي (ص ٤٣١)، \"معالم التنزيل\" للبغوي ٨/ ٥٧ بنحوه، \"زاد المسير\" لابن الجوزي ٨/ ١٩١، بنحوه، ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٧، \"تفسير القرآن العظيم\" لابن كثير ٥/ ٥٠٦، \"فتح القدير\" للشوكاني ٥/ ١٩٠، ونسباه لابن أبي حاتم.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٤١، \"جامع البيان\" للطبري ٢٨/ ١٨، \"السبعة\" لابن مجاهد (ص ٦٢٨)، \"إعراب القرآن\" للنحاس ٤/ ٣٧٨، \"الحجة\" لابن زنجلة (ص ٣٤٣)، \"التذكرة\" لابن غلبون ٢/ ٥٨٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٤، \"التبصرة\" لمكي (ص ٦٩٦)، \"التيسير\" للداني (ص ٢٠٩)، \"معالم التنزيل\" للبغوي ٨/ ٥٧، \"زاد المسير\" لابن الجوزي ٨/ ١٩١.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٧٨، \"المحتسب\" لابن جني ٢/ ٣١٥، \"زاد المسير\" لابن الجوزي ٨/ ١٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٧.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٤١، \"إعراب القرآن\" للنحاس ١٠/ ٣٧٨، \"الحجة\" لابن زنجلة (ص ٣٤٣)، \"التذكرة\" لابن غلبون ٢/ ٥٨٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٤، \"التبصرة\" لمكي (ص ٦٩٦)، \"التيسير\" للداني (ص ٢٠٩)، \"معالم التنزيل\" للبغوي ٨/ ٥٧.\n(٥) انظر: \"جامع البيان\" للطبري ١٧/ ٢٨، \"السبعة\" لابن مجاهد (ص ٦٢٨)، \"إعراب القرآن\" للنحاس (٦٢٨)، نسبه لقتادة ومجاهد، \"الوسيط\" للواحدي ٤/ ٢٦٥، \"معالم التنزيل\" للبغوي ٨/ ٥٧، \"الجامع لأحكام القرآن\" ١٧/ ٢٩٧.","vol":"26","page":146},{"text":"واختاره أبو عبيد وأبو حاتم فمن جمع فلأن قوله: ﴿تَفَسَّحُوا﴾ ينبئ أنَّ لكل واحد مجلسًا، ومن وحَّد فلأن المجلس جنس يؤدي عن الجمع (١).\nوقال مجاهد: هو مجلس النبي - ﷺ - خاصة، يعني أنَّهم كانوا يتنافسون فيه، فقيل لهم: تفسحوا (٢)، أي: توسعوا.\n[٣٠٥٥] (أخبرنا أبو عبد الله بن فنجويه (٣)، قال: أخبرنا أبو بكر ابن مالك القطيعي (٤)، قال: أخبرنا عبد الله بن أحمد بن حنبل (٥)، قال: حدثني أبي (٦)، قال: أخبرنا عبد الملك بن عمرو (٧)، قال: أخبرنا فليح (٨) قال: أخبرنا) (٩) أيوب بن عبد الرحمن بن صعصعة (١٠)، عن\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٧.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ١٧، \"إعراب القرآن\" للنحاس ٤/ ٣٧٨، \"النكت والعيون\" للماوردي ٥/ ٤٩٢، \"زاد المسير\" لابن الجوزي ٤/ ١٩١، عنه وعن قتادة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٦ بنحوه.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) ثقة.\n(٥) ثقة.\n(٦) أحمد بن حنبل، ثقة، فقيه فاضل مشهور حجة.\n(٧) أبو عامر العقدي، ثقة.\n(٨) فُلَيْح بن سليمان بن أبي المغيرة، صدوق، كثير الخطأ.\n(٩) بياض في الأصل، والمثبت من (م).\n(١٠) أيوب بن عبد الرحمن بن صَعْصعة ابن أخي مالك بن صعصعة. روى عن: أبيه ويعقوب بن أبي يعقوب، وروى عنه: فليح بن سليمان ويعقوب بن محمد بن أبي صعصعة: قال ابن حجر: صدوق. =","vol":"26","page":147},{"text":"يعقوب بن أبي يعقوب (١) عن أبي هريرة (٢) عن النبي - ﷺ - قال: \"لا يقيم الرجل الرجل من مجلسه ثم يجلس فيه ولكن تفسحوا يفسح الله لكم\" (٣).\nوقال أبو العالية والقرظي: هذا في مجالس الحرب ومقاعد القتال، كان الرجل يأتي القوم في الصف فيقول لهم: توسعوا فيأبون عليه لحرصهم على القتال، فأنزل الله تعالى يأمرهم أن يفسح بعضهم لبعض (٤)، وهذِه رواية العوفي عن ابن عباس - ﵄ -.\n_________\nانظر: \"التاريخ الكبير\" للبخاري، ١/ ٤٢٠، \"تهذيب الكمال\" للمزي ٣/ ٤٨٠، \"تقريب التهذيب\" لابن حجر (١٦١٨).\n(١) يعقوب بن أبي يعقوب المدني، روى عن: أبي هريرة وأم المنذر بنت قيس. وروى عنه: أيوب بن عبد الرحمن بن صعصعة وعثمان بن عبد الرحمن التيمي. قال أبو حاتم: صدوق. وقال ابن حجر: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢١٧، \"تهذيب الكمال\" للمزي ٣٢/ ٣٧٥، \"تقريب التهذيب\" لابن حجر (١٧٨٣٧).\n(٢) كتب في هامش الأصل: حديث أبي هريرة، رواه البخاري ومسلم كما في \"الدر\" بلفظه عن ابن عمر، وقال: تفسحوا وتوسعوا. لمحرره.\n(٣) [٣٠٥٥] الحكم على الإسناد:\nإسناده فيه ضعف، فيه فليح صدوق، كثير الخطأ.\nالتخريج:\nله شواهد: أخرجه البخاري كتاب الاستئذان، باب لا يقيم الرجل الرجل من مجلسه (٦٢٦٩) بنحوه، وأخرجه مسلم كتاب السلام، باب تحريم إقامة الإنسان من موضعه المباح (٢١٧٧) بنحوه، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ٥٨ بنحوه، جميعهم أخرجوه من حديث ابن عمر.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٧. =","vol":"26","page":148},{"text":"وقال الحسن ويزيد بن أبي حبيب: كان النبي - ﷺ - إذا قاتل المشركين تشاح أصحابه على الصف الأوَّل فلا يوسع بعضهم لبعض رغبةً في الجهاد والشهادة فنزلت (١)، فيكون كقوله: ﴿مَقَاعِدَ لِلْقِتَالِ﴾ (٢).\n﴿فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ﴾ في قبوركم.\nوقيل: في قلوبكم، وقيل: يوسع عليكم في الدنيا والآخرة (٣).\n﴿وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا﴾.\nقرأ نافع وأبو جعفر وشيبة والزهري وطلحة والأعرج وابن عامر وأبو حيوة والمغيرة بن أبي شهاب المخزومي والسلمي وعاصم: (انشُزُوا) بضم الشين فيهما. وكسر الباقون فيهما (٤)، وهما لغتان مثل ﴿يَعْكُفُونَ﴾ (٥) و﴿يَعْرِشُونَ﴾ (٦) يعني: وإذا قيل لكم قوموا وتحركوا أو\n_________\n= وانظر: \"معالم التنزيل\" للبغوي ٨/ ٥٨، \"زاد المسير\" لابن الجوزي ٨/ ١٩٢، عنهم وزادا نسبته للحسن.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٦.\n(٢) آل عمران: ١٢١.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٩.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٤١، \"جامع البيان\" للطبري ٢٨/ ١٨، \"السبعة\" لابن مجاهد (ص ٦٢٩)، \"إعراب القرآن\" للنحاس ٤/ ٣٧٩، \"الحجة\" لابن زنجلة (ص ٣٤٤)، \"التذكرة\" لابن غلبون ٢/ ٥٨٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٥، \"التبصرة\" (ص ٦٩٧)، \"التيسير\" للداني (ص ٢٠٩)، \"معالم التنزيل\" للبغوي ٨/ ٥٨، \"زاد المسير\" لابن الجوزي ٨/ ١٩٢، \"الجامع لأحكام القرآن\" ١٧/ ٢٩٩.\n(٥) الأعراف: ١٣٨.\n(٦) الأعراف: ١٣٧.","vol":"26","page":149},{"text":"ارتفعوا وتوسعوا لإخوانكم فافعلوا (١).\nوقال أكثر العلماء من المفسرين معناه: وإذا قيل لكم قوموا وانهضوا إلى الصلاة والجهاد والذكر وعمل الخير -أي خير كان- فانشزوا ولا تقصروا (٢).\nقال مجاهد والضحاك: يعني إذا نودِي للصلاة فقوموا لها وذلك أنَّ رجالًا تثاقلوا عن الصلاة إذا نودي لها؛ فأنزل الله تعالى هذِه الآية (٣).\nوقال الحسن: إذا قيل لكم انهدوا إلى عدوكم فانهدوا (٤).\nوقيل: المعنى وإذا قيل لكم ارتفعوا في المجلس فارتفعوا؛ ولهذا ذكر أهل العلم لأنَّهم أحق بالرفقة (٥).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٤١، \"النكت والعيون\" للماوردي ٥/ ٤٩٢، \"معالم التنزيل\" للبغوي ٨/ ٥٨، \"زاد المسير\" لابن الجوزي ٨/ ١٩٣، ونسبه للثعلبي، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٩.\n(٢) انظر: \"جامع البيان\" للطبري ١٨/ ٢٨ نحوه، ونسبه لابن عباس، \"الوسيط\" للواحدي ٤/ ٢٦٥، \"معالم التنزيل\" للبغوي ٨/ ٥٨، ونسبوه لمجاهد، \"معاني القرآن\" للزجاج ٥/ ١٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٨.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٢، ونسبه للضحاك، \"الوسيط\" للواحدي ٤/ ٢٦٥، \"معالم التنزيل\" للبغوي ٨/ ٥٨، ونسباه لعكرمة والضحاك، \"زاد المسير\" لابن الجوزي ٨/ ١٩٢، عنهما وعن عكرمة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٩.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٩٢.\n(٥) لم أجد هذا القول.","vol":"26","page":150},{"text":"وقال ابن زيد: هذا في بيت النبي - ﷺ - كان كل رجل منهم كان يحب أن يكون آخر عهدًا بالنبي - ﷺ -، فقال الله ﵎: ﴿وَإِذَا قِيلَ انْشُزُوا﴾ عن النبي - ﷺ - ﴿فَانْشُزُوا﴾ ولا تطيلوا المكث عنده؛ فإنَّ له حوائج (١).\n﴿يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ﴾ بطاعتهم نبيهم - ﷺ - وقيامهم من مجالسهم وتفسحهم إخوانهم.\n﴿وَالَّذِينَ أُوتُوا الْعِلْمَ﴾ منهم بفضل علمهِمْ وسابقتهم (٢).\n﴿دَرَجَاتٍ﴾ حسنات في الجنة، فأخبر الله ﷿ أنَّ رسوله - ﷺ - مصيب فيما أمر، وأنَّ أولئك المؤمنين مثابون فيما ائتمروا به، وأنَّ النفر الذين هم من أهل بدر مستحقون لما عوملوا بهم من الإكرام (٣).\n﴿وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾.\n[٣٠٥٦] أخبرنا عبد الله بن حامد الأصفهاني (٤)، قال: أخبرنا أبو عبد الله محمد بن عامر البلخي (٥) والقاسم بن عباد (٦)، قالا:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٨، \"زاد المسير\" لابن الجوزي ٨/ ١٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٢٩٩.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ١٩ نحوه، \"معالم التنزيل\" للبغوي ٨/ ٥٨.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ١٩ نحوه، \"معالم التنزيل\" للبغوي ٨/ ٥٨.\n(٤) لم يذكر بجرحٍ أو تعديل.\n(٥) محمد بن عامر بن كامل، أبو عبد الله، من أهل بلخ، يروي عن مكي بن إبراهيم روى عنه أهل بلده، قاله ابن حبان في \"الثقات\" ٩/ ١٤٦.\n(٦) في الأصل: عبادة والتصويب من (م) ولم أجد ترجمته.","vol":"26","page":151},{"text":"حدثنا صالح بن محمد بن الترمذي (١)، قال: حدثنا المسيب بن شريك (٢) عن أبي بكر الهذلي (٣)، عن الحسن (٤)، قال: قرأ ابن مسعود - ﵁ - هذِه الآية: ﴿يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ﴾ فقال: يا أيُّها الناس افهموا هذِه الآية؛ لترغبكم في العلم، فإنَّ الله ﷿ يقول: يرفع الله المؤمن العالم على المؤمن الذي لا يعلم درجات (٥).\n[٣٠٥٧] وأنبأني عبد الله بن حامد (٦)، قال: أخبرنا أبو بكر أحمد ابن إسحاق الفقيه (٧)، قال: أخبرنا صالح بن مقاتل (٨)، قال: حدثني\n_________\n(١) متهم ساقط.\n(٢) متروك.\n(٣) هو سلمى بن عبد الله بن سلمى، متروك الحديث.\n(٤) الحسن البصري، ثقة، فقيه، كان يرسل ويدلس كثيرًا.\n(٥) [٣٠٥٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه صالح الترمذي، متهم ساقط، والمسيب وأبو بكر الهذلي، متروكا الحديث.\nالتخريج:\nانظر: \"معالم التنزيل\" للبغوي ٨/ ٥٨، نسبه للحسن به.\n(٦) الوزان، لم يذكر بجرحٍ أو تعديل.\n(٧) قال الذهبي: ما علمت به بأسًا.\n(٨) صالح بن مقاتل بن صالح الأعور -حدث عن: أبيه. وروى عنه: أحمد بن محمد ابن إسماعيل المنادي. وقال الدارقطني: ليس بالقوي.\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ٩/ ٣٢١، \"ميزان الاعتدال\" للذهبي ٣/ ١٥.","vol":"26","page":152},{"text":"أبي (١)، قال: حدثنا محمَّد بن الزبرقان (٢)، قال: عن حماد (٣)، عن مقاتل (٤)، عن أبي الزبير (٥)، عن جابر بن عبد الله - ﵄ -: قال: قال رسول الله - ﷺ -: \"فضل العالم على الشهيد درجة، وفضل الشهيد على العابد درجة، وفضل النبي على العالم درجة، وفضل القرآن على سائر الكلام كفضل الله على خلقه، وفضل العالم على سائر الناس كفضلي على أدناهم رجلًا\" (٦).\n_________\n(١) مقاتل بن صالح أبو صالح مولي المهدي أمير المؤمنين حدث عن: الحسن بن زياد وأبي بكر بن عياش ومحمد بن الزبرقان. روى عنه: ابنه صالح، ولم يذكر بجرع أو تعديل.\nانظر: \"فتح الباب بالكنى والألقاب\" لابن منده ١/ ٤٣٣، \"المتفق والمفترق\" للخطيب البغدادي ٣/ ١٩٥٣.\n(٢) محمد بن الزبرقان أبو همام الأهوازي. روى عن: سفيان الثوري وحماد بن سلمة وغيرهما. وروى عنه: علي بن المديني ومحمد بن أبان الواسطي ومقاتل بن صالح البغدادي وغيرهم.\nقال أبو حاتم: صالح الحديث صدوق، وقال البخاري: معروف الحديث. وقال النسائي: ليس به بأس. وقال ابن حجر: صدوق ربما وهم.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٦٠، \"تهذيب الكمال\" للمزي ٢٥/ ٢١٠، \"تقريب التهذيب\" لابن حجر (٥٨٨٤).\n(٣) هو ابن سلمة، ثقة، عابد، تغير حفظه بأخره.\n(٤) هو ابن حيان، صدوق فاضل.\n(٥) محمد بن مسلم بن تدرس، أبو الزبير المكي، صدوق إلا أنه يدلس.\n(٦) [٣٠٥٧] الحكم على الإسناد:\nفي إسناده من لم يذكر بجرح أو تعديل، وأبو الزبير مدلس وقد عنعنه، وصالح بن مقاتل ليس بالقوي. =","vol":"26","page":153},{"text":"وقال النبي - ﷺ -: \"من جاءَتْه منيته وهو يطلب العلم فبينه وبين الأنبياء (١) درجة واحدة\".\n\n<span data-type=\"title\" id=toc-5534>١٢ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ﴾ ساررتم (٢).\n﴿الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ﴾ أمام مناجاتكم (٣).\n﴿صَدَقَةً﴾. قال ابن عباس ﵄: بأنَّ الناس سألوا رسول الله - ﷺ - فأكثروا المسألة عليه وشقوا وأحفوه بالمسألة، فأدبهم الله تعالى وقطع (٤) عن ذلك بهذِه الآية، وأمرهم أن لا يناجوا حتى يقدموا صدقة (٥).\nوقال مقاتل بن حيان: نزلت في الأغنياء؛ وذلك أنَّهم كانوا يأتون النبي - ﷺ - ويكثرون مناجاته ويغلبون الفقراء على المجالس، حتى كره النبي - ﷺ - جلوسهم ومناجاتهم، فأمرهم الله تعالى بالصدقة عند\n_________\n= التخريج:\nانظر \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٤٤، وذكر آخر فقرة في الحديث.\n(١) بياض في الأصل، والمثبت من (م).\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠١.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ١٩، \"معالم التنزيل\" للبغوي ٨/ ٦٠.\n(٤) في (م): وفطمهم.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٠، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٤٤ بمعناه، ونحوه في \"إعراب القرآن\" للنحاس ٤/ ٣٧٩ برواية ابن أبي طلحة عنه، \"النكت العيون\" للماوردي ٥/ ٤٩٣، \"الوسيط\" للواحدي ٤/ ٢٦٦، \"معالم التنزيل\" للبغوي ٨/ ٦٠، \"زاد المسير\" لابن الجوزي ٨/ ١٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٢.","vol":"26","page":154},{"text":"المناجاة، فلما رأوا ذلك انتهوا عن مناجاته، فأما أهل العسرة فلم يجدوا شيئًا وأما أهل الميسرة فبخلوا ومنعوا (١) فاشتدَّ ذلك على أصحاب رسول الله - ﷺ - فنزلت الرخصة (٢).\nقال مجاهد: نهوا عن مناجاة النبي - ﷺ - حتى يتصدقوا، فلم يناجيه إلاَّ علي بن أبي طالب - ﵁ -، قدَّم دينارًا فتصدق به، ثم نزلت الرخصة (٣).\nوعن علي - ﵁ - قال: صرفته فكنت كما ناجيته تصدقت بدرهم حتى نفد، ثم نزلت الرخصة (٤).\nوقال علي بن أبي طالب كرَّم الله وجهه، إنَّ في كتاب الله آية ما عمل بها أحدٌ قبلي ولن يعمل بها أحدٌ بعدي: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً﴾ وإنَّها فُرضت فنُسخت (٥).\n_________\n(١) من (م).\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٢ نحوه، \"معاني القرآن\" للزجاج ٥/ ١٤٠، ولم ينسباه، \"أسباب النزول\" للواحدي ٤/ ٤٣٢، \"معالم التنزيل\" للبغوي ٨/ ٦٠، \"زاد المسير\" لابن الجوزي ٨/ ١٩٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٢٠، وانظر: \"معاني القرآن\" للزجاج ٥/ ١٤٠، \"إعراب القرآن\" للنحاس ٤/ ٣٧٩، \"النكت والعيون\" للماوردي ٥/ ٤٩٣، \"الوسيط\" ٤/ ٢٦٦، عنه عن علي بن أبي طالب بمعناه.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٦٠، \"الجامع لأحكام القرآن\" ١٧/ ٣٠٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٢.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن العظيم\" بمعناه ٢/ ٢٨٠، والطبري في \"جامع البيان\" ٢٨/ ٢٠، والحاكم في \"المستدرك\" ٢/ ٥٢٤ بمثله، وقال عنه: هذا حديث صحيح على شرط الشيخين ولم يخرجاه. =","vol":"26","page":155},{"text":"[٣٠٥٨] وأخبرنا عبد الله بن حامد (١) إجازة، قال: أخبرنا أبو بكر أحمد بن إسحاق الفقيه (٢)، قال: حدثنا علي بن صقر بن نصر (٣)، قال: حدثنا يحيى بن عبد الحميد (٤)، قال: حدثنا أبو عبد الرحمن الأشجعي (٥)، عن سفيان (٦)، عن عثمان بن المغيرة (٧)، عن سالم ابن أبي الجَعد (٨)، عن علي بن علقمة الأنماري (٩) عن علي بن أبي\n_________\n= وانظر نحوه في \"النكت والعيون\" للماوردي ٥/ ٤٩٣، \"الوسيط\" للواحدي ٤/ ٢٦٦ بنحوه، \"أسباب النزول\" للواحدي (ص ٤٣٢) بنحوه، \"معالم التنزيل\" للبغوي ٨/ ٦٠، \"زاد المسير\" لابن الجوزي ٨/ ١٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٢، جميعهم رواه من حديث علي.\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) قال الذهبي: ما علمت به بأسًا.\n(٣) لم أجده.\n(٤) الحماني الحافظ، إلا أنهم اتهموه بسرقة الحديث.\n(٥) عبد الله بن عبد الرحمن، ثقة مأمون. أثبت الناس في الثوري.\n(٦) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٧) عثمان بن المغيرة الثقفي، أبو المغيرة الكوفي، وهو عثمان بن أبي زرعة وهو عثمان الأعشى، روى عن: سالم بن أبي الجعد وسعيد بن جبير ومجاهد بن جبر وغيرهم، وروى عنه: شعبة بن الحجاج وسفيان الثوري وغيرهما. قال أحمد بن حنبل: ثقة وكذلك قال ابن معين وأبو حاتم والنسائي، وقال ابن حجر: ثقة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٦٧، \"تهذيب الكمال\" للمزي ١٩/ ٤٩٧، \"تقريب التهذيب\" لابن حجر (٤٥٢٠).\n(٨) ثقة وكان يرسل كثيرًا.\n(٩) علي بن علقمة الأنماري الكوفي، روى عن: عبد الله بن مسعود وعلي بن أبي طالب، روى عنه: سالم بن أبي الجعد. قال ابن المديني: لم يرو عنه غيره، وقال البخاري: في حديثه نظر. وقال ابن حجر: مقبول. =","vol":"26","page":156},{"text":"طالب - ﵁ - قال: لمَّا نزلت: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً﴾ دعاني رسول الله - ﷺ - فقال لي: \"ما ترى، قال: ترى، دينارًا؟ \" قلت: لا يطيقونه، قال: \"نصف دينار؟ \" قلت: لا يطيقونه، قال: \"فكم؟ \" قلت: حَبَةً أو شعيرةً، قال: \"إنَّك لَزَهِيدٌ\" فنزلت: ﴿أَأَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ﴾ الآية.\nقال علي - ﵁ -: فبي خفف الله (﷿) (١) عن هذِه الأمة (٢) ولم ينزل في أحد قبلي، ولم ينزل في أحد بعدي فنسختها (٣).\nوكذلك قال ابن عباس - ﵄ -: نسخها الله بالآية التي بعدها (٤)\n_________\n= انظر: \"التاريخ الكبير\" للبخاري ٦/ ٢٨٩، \"تهذيب الكمال\" للمزي ٢١/ ٧١، \"تقريب التهذيب\" لابن حجر (٤٧٧٢).\n(١) في الأصل: عنكم والمثبت من (م).\n(٢) في الأصل: الآية والمثبت من (م).\n(٣) [٣٠٥٨] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته، ومن لم يذكر بجرح أو تعديل، ويحيى متهم بسرقة الحديث.\nالتخريج:\nأخرجه الترمذي كتاب التفسير، باب سورة المجادلة (٣٣٠٠) من طريق يحيى بن آدم عن الأشجعي به بمثله، قال أبو عيسى: هذا حديث حسن غريب، وأخرجه الطبري في \"جامع البيان\" بنحوه ٢٨/ ٢١، وانظر: \"إعراب القرآن\" للنحاس ٤/ ٣٧٩ - ٣٨٠، بمعناه، \"معالم التنزيل\" للبغوي ٨/ ٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٢ بمثله، جميعهم من حديث علي - ﵁ -.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٠ - ٢١، ونسبه لعكرمة والحسن.","vol":"26","page":157},{"text":"قال ابن عمر - ﵄ -: لقد كانت لعلي - ﵁ - ثلاث لو كانت لي منهن واحدة كانت أحب إليَّ من حُمُر النَّعم: تزويجه فاطمة - ﵂ -، وإعطاء النبي - ﷺ - إياه الراية يوم خيبر وآية النجوى (١).\nوقيل: نسختها آية الزكاة (٢).\n﴿ذَلِكَ خَيْرٌ لَكُمْ﴾ من إمساكها (٣) ﴿وَأَطْهَرُ﴾ لقلوبكم من المعاصي (٤) ﴿فَإِنْ لَمْ تَجِدُوا﴾ يعني: الفقراء (٥) ﴿فَإِنَّ اللَّهَ غَفُورٌ﴾ لذنوبكم (٦) ﴿رَحِيمٌ﴾ عفو عنكم.\n\n<span data-type=\"title\" id=toc-5535>١٣ </span>- ﴿أَأَشْفَقْتُمْ﴾ أبخلتم وخفتم بالصدقة من الفاقة والفقر (٧).\n﴿أَنْ تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ عَلَيْكُمْ﴾ تجاوز عنكم فلم يعاقبكم بترك الصدقة (٨).\n_________\n(١) أخرجه ابن أبي شيبة في \"مصنفه\" ١١/ ١٣٩ (٣٢٦١٤) عنه بنحوه، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٣.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٠، ونسبه لابن عباس، \"الناسخ والمنسوخ\" لابن حزم (٥٩)، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٢.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٢.\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٢٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٢.\n(٦) انظر: \"جامع البيان\" للطبري ٢٨/ ١٢.\n(٧) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٢، \"الوسيط\" للواحدي ٤/ ٢٦٦، \"معالم التنزيل\" للبغوي ٨/ ٦١، ونسباه لابن عباس، \"زاد المسير\" لابن الجوزي ٨/ ١٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٣.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦١، \"زاد المسير\" لابن الجوزي ٨/ ١٩٥.","vol":"26","page":158},{"text":"وقيل: الواو صلة مجازه: فإذ لم تفعلوا تاب الله عليكم تجاوز عنكم وخفف ونسخ الصدقة (١).\nقال مقاتل بن حيان: إنَّما كان ذلك عشر ليالٍ، ثم نسخ (٢).\nوقال الكلبي: ما كان ذلك إلَّا ليلة واحدة وتاب الله عنكم (٣)، أي: نسخ ذلك الحكم.\n﴿فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا اللَّهَ﴾ في الفرائض (٤).\n﴿وَرَسُولَهُ﴾ في السنن (٥).\n﴿وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ﴾ بعلمه ولا تخفى عليه خافية.\n\n<span data-type=\"title\" id=toc-5536>١٤ </span>- ﴿أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ﴾\nنزلت في المنافقين تولَّوا اليهود وناصحوهم ونقلوا إليهم أسرار المؤمنين (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦١.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦١، \"زاد المسير\" لابن الجوزي ٨/ ١٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٣.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦١، \"الجامع لأحكام القرآن\" ١٧/ ٣٠٣. في (م): ما كنت إلَّا ساعة من نهارٍ.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٢، \"الوسيط\" للواحدي ٤/ ٢٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٣.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٣.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٢ نحوه، \"معاني القرآن\" للزجاج ٥/ ١٤٠، \"النكت والعيون\" للماوردي ٥/ ٤٩٤، \"الوسيط\" للواحدي ٤/ ٢٦٧، \"معالم التنزيل\" للبغوي ٨/ ٦١، \"زاد المسير\" لابن الجوزي ٨/ ١٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٤.","vol":"26","page":159},{"text":"﴿مَا هُمْ مِنْكُمْ﴾ يا معشر المسلمين (١).\n﴿وَلَا مِنْهُمْ﴾ يعني: اليهود والكافرين (٢) نظيره ﴿مُذَبْذَبِينَ بَيْنَ ذَلِكَ لَا إِلَى هَؤُلَاءِ وَلَا إِلَى هَؤُلَاءِ﴾ (٣).\n﴿وَيَحْلِفُونَ عَلَى الْكَذِبِ﴾ أنَّهم مؤمنون (٤).\n﴿وَهُمْ يَعْلَمُونَ﴾ أنَّهم كاذبون في ذلك (٥).\nقال السُّدي ومقاتل: نزلت في عبد الله بن نبتل المنافِق كان يُجالس رسول الله - ﷺ - في حجرة من حجره، إذ قال: \"يدخل عليكم الآن رجل قلبه قلب جبار وينظر بعيني شيطان\"، ودخل عبد الله بن نبتل، وكان أزرق أسمر قصيرًا خفيف اللحية، فقال له النَّبيّ - ﷺ -: \"علامَ تشتمني أنت وأصحابك؟ \" فحلف بالله ما فعل، فقال له النَّبيّ - ﷺ -: \"فعلت\" فانطلق فجاء بأصحابه فحلفوا بالله ما شتموه، فأنزل الله -﷿- هذِه الآية (٦).\n_________\n(١) انظر: \"جامع البيان\" ٢٨/ ٢٣، \"الوسيط\" للواحدي ٤/ ٢٦٧.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٣، \"معالم التنزيل\" للبغوي ٨/ ٦١، \"زاد المسير\" لابن الجوزي ٨/ ١٩٦.\n(٣) النساء: ١٤٣.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٨٠.\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٢٦٧، \"زاد المسير\" لابن الجوزي ٨/ ١٩٦.\n(٦) أخرجه الإمام أحمد في \"المسند\" بنحوه ١/ ٢٤٠ (٢١٤٧)، والطبري في \"جامع البيان\" ٢٨/ ٢٣، ٢٥ بنحوه مختصرًا، الحاكم في \"المستدرك\" ٢/ ٥٢٤ بنحوه.\nوانظر: \"الوسيط\" للواحدي ٤/ ٢٦٧، \"أسباب النزول\" للواحدي (ص ٤٣٣) بنحوه، جميعهم من حديث عبد الله بن عباس.","vol":"26","page":160},{"text":"<span data-type=\"title\" id=toc-5537>١٥ </span>- ﴿أَعَدَّ اللَّهُ لَهُمْ﴾ أي: لهؤلاء المنافقين (١).\n﴿عَذَابًا شَدِيدًا﴾ في جهنم وهو الدرك الأسفل من النَّار (٢).\n﴿إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ﴾ أي: بئست الأعمال أعمالهم (٣).\n\n<span data-type=\"title\" id=toc-5538>١٦ </span>- ﴿اتَّخَذُوا أَيْمَانَهُمْ﴾ الكاذبة.\n﴿جُنَّةً﴾ يستجنُّون بها من القتل ويدفعون بها من أنفسهم وأموالهم (٤).\nوقال الحسن وأبو العالية: (إِيمانَهُم) بكسر الألف (٥) هنا وفي سورة المنافقين؛ أي: إقرارهم اتخذوه جُنَّة فآمنت ألسنتهم من خوف القتل وكفرت قلوبهم (٦).\n﴿فَصَدُّوا عَنْ سَبِيلِ اللَّهِ فَلَهُمْ عَذَابٌ مُهِينٌ﴾ مُذِل.\n\n<span data-type=\"title\" id=toc-5539>١٧ </span>- ﴿لَنْ تُغْنِيَ﴾ أي: لن تدفع.\n_________\n= وانظر: \"معالم التنزيل\" للبغوي ٨/ ٦١، \"زاد المسير\" لابن الجوزي ٨/ ١٩٦ بمعناه، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٤.\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٤، \"الجامع لأحكام القرآن\" ١٧/ ٣٠٤.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٤.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٤، \"الوسيط\" للواحدي ٤/ ٢٦٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٤.\n(٥) انظر: \"المحتسب\" لابن جني ٢/ ٣١٥، \"الجامع لأحكام القرآن\" ١٧/ ٣٠٤.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٤.","vol":"26","page":161},{"text":"﴿عَنْهُمْ﴾ يوم القيامة.\n﴿أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللهِ شَيْئًا أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾\nدائمون ماكثون.\n\n<span data-type=\"title\" id=toc-5540>١٨ </span>- ﴿يَوْمَ يَبْعَثُهُمُ اللَّهُ﴾ أي: يحشرهم جميعًا.\n﴿فَيَحْلِفُونَ لَهُ﴾ كاذبين ما كانوا مشركين (١).\n﴿كَمَا يَحْلِفُونَ لَكُمْ﴾ في الدُّنيا أنَّهم مؤمنون. قال قتادة: إنَّ المنافق يحلف يوم القيامة كما يحلف لأوليائه في الدُّنيا (٢).\n﴿وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَيْءٍ﴾ بإنكارهم وحلفهم (٣).\nوقال ابن زيد: ظنوا أنَّها تنفعهم في الآخرة (٤).\nوقيل: ﴿وَيَحْسَبُونَ﴾ في الدُّنيا ﴿أَنَّهُمْ عَلَى شَيْءٍ﴾ لأنَّهم في الآخرة يعملون الحق باضطرار، والأوَّل أظهر (٥).\n﴿أَلَا إِنَّهُمْ هُمُ الْكَاذِبُونَ﴾.\n[٣٠٥٩] أخبرنا أبو علي الحسين بن محمَّد بن علي الروزباري (٦)،\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٤.\n(٢) انظر: \"تفسير القرآن\" لعبد الرَّزاق ٢/ ٢٨١، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٢٤، وانظر: \"الوسيط\" عنه وعن مقاتل ٤/ ٢٦٧، \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٤٦٧، \"فتح القدير\" ولم ينسباه ٥/ ١٩٢.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٥، \"الجامع لأحكام القرآن\" ١٧/ ٣٠٥.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٥.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٥.\n(٦) في (م): الفيروزبادي. وهو خطأ، وأبو علي لم يذكر بجرح أو تعديل.","vol":"26","page":162},{"text":"قال: حدّثنا محمَّد (١) بن يعقوب بن محمَّد الأنباري (٢)، قال: حدّثنا أبو حنيفة محمَّد بن حنيفة بن ماهان الواسطيِّ (٣)، قال: حدّثنا إبراهيم بن سليمان (٤) الهجيمي، قال: حدّثنا إبراهيم بن سليمان الرياس (٥)، قال: حدّثنا ابن أخي داود (٦)، عن الحكم بن عتيبة (٧) (٨)، عن مقسم (٩) (١٠)، عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ -: \"ينادي منادٍ يوم القيامة: أين خصماء الله؟ فيقوم القدرية (١١) مسودة وجوههم، مزرقَّة أعينهم، مائلة أشداقهم يسيل لعابهم، فيقولون: والله ما عبدنا من دونك شمسًا ولا قمرًا، ولا صنمًا ولا وثنًا ولا اتخذنا من دونك إلهًا\".\n_________\n(١) في (م): أحمد.\n(٢) لم أجده.\n(٣) ليس بالقوي.\n(٤) في (م): سالم. ولم أجده.\n(٥) في (م): الدباس. ولم أجده.\n(٦) لم أجده.\n(٧) ثقة، ثبت، فقيه إلَّا أنَّه ربَّما دلس.\n(٨) في الأصل: عيينة وهو خطأ، والتصويب من (م).\n(٩) مِقْسَم بن بُجْرة، ويقال: ابن نَجْدَة، صدوق، وكان يرسل.\n(١٠) في الأصل: أبي مقسم وهو خطأ والتصويب من (م).\n(١١) القدرية: هو لقب يطلق على المعتزلة، لأنهم يذهبون إلى أن النَّاس هم الذين يقدرون أعمالهم، وأن الله تعالى ليس له فيها صنع ولا تقدير، وقيل إن القدرية فرقة سبقت المعتزلة.\nانظر: \"المعتزلة\" لزهدي جار الله (٦).","vol":"26","page":163},{"text":"قال ابن عباس - ﵄ -: صدقوا والله، أتاهم الشرك من حيث لا يعلمون، ثم تلا: ﴿وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَيْءٍ أَلَا إِنَّهُمْ هُمُ الْكَاذِبُونَ﴾ هم والله القدرية، هم والله القدرية (١).\n\n<span data-type=\"title\" id=toc-5541>١٩ </span>- ﴿اسْتَحْوَذَ﴾ غلب واستولى (٢).\n﴿عَلَيْهِمُ الشَّيْطَانُ﴾ بوسوسته واستمالهم (٣).\n﴿فَأَنْسَاهُمْ ذِكْرَ اللَّهِ﴾ أي: طاعته (٤).\n﴿أُولَئِكَ حِزْبُ الشَّيْطَانِ﴾ ورهطه (٥).\n﴿أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ﴾ في تبعتهم؛ لأنَّهم باعوا الجنَّة\n_________\n(١) [٣٠٥٩] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته، وشيخ المصنف لم يذكر بجرح أو تعديل، وأبو حنيفة ليس بالقوي.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٥ بنحوه، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٨٧، وأخرجه العكبري في \"الإبانة عن شريعة الفرقة الناجية\" ٢/ ١١٧ من طريق ابن أبي رواد عن الحكم به بمثله.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٢، \"جامع البيان\" للطبري ٢٨/ ٢٥، \"معاني القرآن\" للزجاج ٥/ ١٤٠، \"إعراب القرآن\" للنحاس ٤/ ٣٨١، \"النكت والعيون\" للماوردي ٥/ ٤٩٤، \"الوسيط\" للواحدي ٤/ ٢٦٧، \"معالم التنزيل\" للبغوي ٨/ ٦٢، \"زاد المسير\" لابن الجوزي ٨/ ١٩٧، ونسبه لأبي عبيدة، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٥.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٥.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٥، \"الجامع لأحكام القرآن\" ١٧/ ٣٠٥.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٦.","vol":"26","page":164},{"text":"بجهنم وباعوا الهدى بالضلالة (١).\n\n<span data-type=\"title\" id=toc-5542>٢٠ </span>- ﴿إِنَّ الَّذِينَ يُحَادُّونَ﴾ أي: يعادون ويشاقُّون (٢).\n﴿اللَّهَ وَرَسُولَهُ أُولَئِكَ فِي الْأَذَلِّينَ﴾ الأسفلين المغلوبين (٣).\n\n<span data-type=\"title\" id=toc-5543>٢١ </span>- ﴿كَتَبَ اللَّهُ﴾ أي: قضى الله (٤).\n﴿لَأَغْلِبَنَّ أَنَا وَرُسُلِي﴾ معناه من بعث منهم بالحرب، فإن الرسول غالب بالحرب، ومن بعث منهم بالحجة فإنَّه غالب بالحجة (٥). قال مقاتل: قال المؤمنون: لئن فتح الله تعالى لنا مكّة والطائف وخيبر وما حولهنَّ رجوْنا أن يظهرنا الله تعالى على فارس والروم، فقال عبد الله بن أبي بن سلُول: أتظنون أنَّ الروم وفارس كبعض القرى التي غلبتم عليها، والله لهم أكثر عددًا وأشد بطشًا من أن تظنوا فيهم ذلك، فأنزل الله -﷿-: ﴿لَأَغْلِبَنَّ أَنَا وَرُسُلِي﴾ نظيره قوله:\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٢٥، ونسبه لمجاهد، \"معاني القرآن\" للزجاج ٥/ ١٤١، \"إعراب القرآن\" للنحاس ٤/ ٣٨٢.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٤١.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٦، \"معاني القرآن\" للزجاج ٥/ ١٤١، \"الوسيط\" للواحدي ٤/ ٢٦٨، \"زاد المسير\" لابن الجوزي ٨/ ١٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٦.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١٤١، \"الوسيط\" للواحدي ٤/ ٢٦٨، \"معالم التنزيل\" للبغوي ٨/ ٦٢، ونسباه للزجاج، \"زاد المسير\" لابن الجوزي ٨/ ١٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٦.","vol":"26","page":165},{"text":"﴿وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ (١٧١) إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ (١٧٢) وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ (١٧٣)﴾ (١) (٢).\n﴿إِنَّ اللَّهَ قَوِيٌّ﴾ لا يضعف ولا يعجز.\n﴿عَزِيزٌ﴾ منيع لا يغلب يمنع جنده من أن يدُّل (٣).\n\n<span data-type=\"title\" id=toc-5544>٢٢ </span>- قوله -﷿-: ﴿لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ﴾\nأي: يحبون ويوالون (٤).\n﴿مَنْ حَادَّ اللَّهَ﴾ من شاق الله وعاداه (٥).\n﴿وَرَسُولَهُ﴾ نزلت في حاطب بن أبي بَلْتعة - ﵁ - حين كتب إلى أهل مكّة (٦) وسنذكر القصة في سورة الممتحنة إن شاء الله تعالى.\nوقال السدي: نزلت في عبد الله بن عبد الله بن أبي ابن سلول، وذلك أنَّه كان جالسًا إلى جنب رسول الله - ﷺ -، فشرب رسول الله - ﷺ - الماء، فقال عبد الله بن عبد الله - ﵁ -: بالله يا رسول الله إلَّا أبقيت فضلةً من شرابك، قال: \"فما تصنع بها؟ \" قال: أسقيها\n_________\n(١) الصافات: ١٧١: ١٧٣.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٦.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٤١، \"زاد المسير\" لابن الجوزي ٨/ ١٩٨.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٧.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٦، \"النكت والعيون\" للماوردي ٥/ ٤٩٥، ونسبه لمقاتل.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٢، \"معاني القرآن\" للزجاج ٥/ ١٤١، \"معالم التنزيل\" للبغوي ٨/ ٦٢، \"زاد المسير\" لابن الجوزي ٨/ ١٩٩، قاله مقاتل واختاره الفراء والزجاج، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٨.","vol":"26","page":166},{"text":"أبي، لعل الله يطهر بها قلبه؟ فأفضل له، فأتى بها أباه، فقال عبد الله أبوه: ما هذا؟ قال: هي فضلة من شراب النَّبيّ - ﷺ - جئتك بها لتشربها، لعلَّ الله يطهر قلبك بها، فقال أبوه لعنه الله: فهلا جئتني ببولِ أُمِّك، فإنَّه أطهر منه، فغضب عبد الله - ﵁ - فرجع إلى النَّبيّ - ﷺ -، وقال: يا رسول الله: بالله ألا أذنت لي في قتل أبي؟ فقال النَّبيّ - ﷺ -: \"بل ترفق به وتحسن إليه\" (١).\nوقال ابن جريج: حُدِّثت أنَّ أبا قحافة سَبَّ (٢) النَّبيّ - ﷺ - فصكَّه أبو بكر - ﵁ - صكَّة خير منها على وجهه، ثم أتى النَّبيّ - ﷺ - فذكر له ذلكم، فقال: \"أوَفَعَلْتَه؟ \" قال: نعم، قال: \"فلا تعد إليه\"، فقال أبو بكر - ﵁ -: والذي بعثك بالحق لو كان السيف مني قريبًا لقتلته، فأنزل الله -﷿- هذِه الآية (٣).\nوروى مقاتل الهمداني عن عبد الله بن مسعود - ﵁ - في هذِه الآية\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٧.\n(٢) كتب في هامش الأصل عند هذِه الكلمة: يعني في حال كفره ألا وهو قد أسلم وكان من الصّحابة، لمحرره.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٧، \"أسباب النزول\" للواحدي (ص ٤٣٤)، \"زاد المسير\" لابن الجوزي ٨/ ١٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٧، وقال الحافظ ابن حجر في \"الكاف الشاف\" ٤/ ١٦٦: نقله الثعلبي عن ابن جريج قال: حدثت أنَّ أبا قحافة اهـ.\nفعلى هذا يكون الحديث منقطعًا، وأورده السيوطي في \"الدر المنثور\" وعزاه لابن المنذر ٦/ ٢٧٤.","vol":"26","page":167},{"text":"نزلت في أبي عُبَيْدة بن الجرَّاح - ﵁ -، قتل أباه عبد الله بن الجراح يوم أُحد، وقيل: يوم بدر (١).\nقال الواقدي: كذلك يقول أهل الشام، ولقد سألت رجالًا من بني الحارث بن فهر، فقالوا: توفي أبوه من قبل الإسلام (٢).\n﴿وَلَوْ كَانُوا آبَاءَهُمْ﴾ يعني: أبا عبيدة وعبد الله - ﵄ - ابن عبد الله ابن أُبي.\n﴿أَوْ أَبْنَاءَهُمْ﴾ يعني: أبا بكر - ﵁ - دعا ابنه عبد الله إلى البراز يوم أحد، وقال: يا نبي الله دعني أكن في الرَّعْلَة الأولى، فقال النَّبيّ - ﷺ -: \"مَتِّعنا بنفسك يا أبا بكر، أما تعلم أنَّك عندي بمنزلة سمعي وبصري\" (٣).\n﴿أَوْ إِخْوَانَهُمْ﴾ يعني: مُصعب بن عُمير - ﵁ - قتل أخاه عبيد بن عمُير يوم أُحد (٤).\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٥، عن ابن شوذب، \"أسباب النزول\" للواحدي (ص ٤٣٤)، وأورده البغوي في \"معالم التنزيل\" ٨/ ٦٣، وابن الجوزي في \"زاد المسير\" ٨/ ١٩٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٧/ ٣٠٧.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٧.\n(٣) انظر: \"أسباب النزول\" (ص ٤٣٤)، وأورده البغوي في \"معالم التنزيل\" عن مقاتل بن حيان عن ابن مسعود ٨/ ٦٣، \"زاد المسير\" لابن الجوزي ٨/ ١٩٨ عن ابن مسعود، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٧.\n(٤) انظر: \"أسباب النزول\" (ص ٤٣٤)، وأورده البغوي في \"معالم التنزيل\" ٨/ ٦٣، عن مقاتل، عن ابن مسعود.","vol":"26","page":168},{"text":"﴿أَوْ عَشِيرَتَهُمْ﴾ يعني: عمر بن الخطاب - ﵁ - قتل خالَه العاص بن هشام بن المغيرة يوم بدر، وعليًّا وحمزة (١) - ﵄ - قتلا عُتبة وشيْبة ابني ربيعة، والوليد بن عتبة يوم بدر (٢).\n﴿أُولَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ﴾ يعني: من لم يوال مَنْ حاد الله كتب في قلوبهم (٣)، أي: أثبت الإيمان في صدورهم (٤).\nوقيل: جعل في قلوبهم الإيمان (٥) كقوله: ﴿فَاكْتُبْنَا مَعَ الشَّاهِدِينَ﴾ (٦) أي: أجعلنا.\nوقوله: ﴿فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ﴾ (٧) قراءة العامة: ﴿كَتَبَ﴾ بفتح الكاف والتاء وفتح النون (٨) من الإيمان بمعنى كتب الله، وهو أجود\n_________\n(١) زاد في (م): وعبيدة.\n(٢) انظر: \"أسباب النزول\" (ص ٤٣٤)، وأورده البغوي في \"معالم التنزيل\" ٨/ ٦٣ عن مقاتل عن ابن مسعود، \"زاد المسير\" لابن الجوزي ٨/ ١٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٨.\nوانظر: \"البداية والنهاية\" لابن كثير ٣/ ٢٥٦ - ٢٨٦.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٦، \"معاني القرآن\" للزجاج ٥/ ١٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٨.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٦، ونسبه للسدي، \"الوسيط\" للواحدي ٤/ ٢٦٨، \"معالم التنزيل\" للبغوي ٨/ ٦٣.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٨.\n(٦) آل عمران: ٥٣.\n(٧) الأعراف: ١٥٦.\n(٨) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٢، \"السبعة\" لابن مجاهد (ص ٦٣٠)، \"التذكرة\" لابن غلبون ٢/ ٥٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٨.","vol":"26","page":169},{"text":"لقوله: ﴿وَأَيَّدَهُم﴾ ﴿وَيُدْخِلُهُمْ﴾.\nوقرأ أبو العالية وزر بن حُبيش والمفضل عن عاصم: (كُتِبَ في قلوبهم الإيمان) (١) على ما لم يسم فاعله.\nوقرأ زر بن حبيش: (وعشيراتهم) بألف وكسر التاء على الجمع (٢)، ورواها الأعشى عن أبي بكر عن عاصم.\nوقال الرَّبيع بن أنس: يعني: أثبت في قلوبهم الإيمان فهي موقنة مخلصة (٣). وقيل: معناه كتب على قلوبهم الإيمان (٤) كقوله: ﴿فِي جُذُوعِ النَّخْلِ﴾ (٥).\nوقيل: حكم لهم بالإيمان فذكر القلوب؛ لأنَّها موضعه (٦).\n﴿وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ﴾. قال الحسن: قواهم بنصر منه (٧).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٢، \"السبعة\" لابن مجاهد (ص ٦٣٠)، \"التذكرة\" لابن غلبون ٢/ ٥٨٤، \"زاد المسير\" لابن الجوزي ٨/ ١٩٩.\n(٢) انظر \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦٣، ولم ينسبه، \"زاد المسير\" لابن الجوزي ٨/ ١٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٨.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٨.\n(٥) طه: ٧١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦٣، \"زاد المسير\" لابن الجوزي قال: ذكره الثعلبي في \"الكشف والبيان\" ٨/ ١٩٩، \"الجامع لأحكام القرآن\" ١٧/ ٣٠٨.\n(٧) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٧، \"النكت والعيون\" للماوردي ٥/ ٤٩٦، ولم ينسبه، \"الوسيط\" للواحدي ٤/ ٢٦٨، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٠، ونسبه لابن عباس، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٨.","vol":"26","page":170},{"text":"وقال السدي: الروح: الإيمان (١).\nوقال الرَّبيع: أيدهم بالقرآن وحججه (٢) نظيره: ﴿وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا﴾ (٣).\nوقال ابن جريج (٤): بنور وبرهان وهدى (٥).\nوقيل: برحمة من الله (٦).\nوقال بعضهم: أيدهم بجبريل - ﵇ - (٧).\n﴿وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ﴾ أي: بساتين تجري بحار الماء وعيونه والخمر والعسل واللبن من تحت غرفهم ومساكنهم.\n﴿خَالِدِينَ﴾ دائمين ﴿فِيهَا﴾ أبدًا.\n﴿﵃﴾ أي: قبل أعمالهم.\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٨ - ٣٠٩.\n(٣) الشورى: ٥٢.\n(٤) في (م): ابن جرير.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٢٧، \"النكت والعيون\" للماوردي ٥/ ٤٩٦، ولم ينسباه، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٩.\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٦، ونسبه للسدي، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٠، ونسبه لمقاتل، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٩.\n(٧) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٦، \"معالم التنزيل\" للبغوي ٨/ ٦٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٩.","vol":"26","page":171},{"text":"﴿وَرَضُوا عَنْهُ﴾ فرحوا بما أعطاهم (١).\n﴿أُولَئِكَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ﴾ المذكورون بالبقاء الدائم في النعيم المقيم والسعادة الأبدية (٢).\n[٣٠٦٠] وأخبرني ابن فنجويه (٣)، قال: حدّثنا عبد الله بن يوسف (٤)، قال: حدّثنا محمَّد بن حمدان بن سفيان (٥)، قال: حدّثنا- محمَّد بن يزيد بن عبيد الله (٦) بن سليمان (٧)، قال: حدّثنا المرداس أبو (٨) بلال (٩)، قال: حدّثنا إسماعيل (١٠)، عن سعيد بن أبي (١١)\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ٣٠٩.\n(٢) انظر: نحوه في \"أنوار التنزيل\" للبيضاوي ٨/ ١٧٤.\n(٣) ثقة، صدوق، كثير الرِّواية للمناكير.\n(٤) لم أجده.\n(٥) أبو عبد الله الطرائفي المخرمي، صدوق واسع العلم.\n(٦) في (م): عبد الله.\n(٧) لم أجده.\n(٨) في (م): بن. وهو خطأ.\n(٩) مرداس بن محمَّد بن الحارث بن عبد الله بن أبي بردة بن أبي موسى الأشعري أبو بلال. حدث عن: مالك بن أنس والقاسم بن معن وقيل بن الرَّبيع وطبقتهم. وحدث عنه: بشر بن موسى وأبو بكر بن أبي الدُّنيا وأبو جعفر مطين ومحمد بن عثمان بن أبي شيبة وخلق كثير. وذكره ابن حبان في \"الثقات\" قال الذهبي: لينه الدارقطني، وأظنه مات قبل الثلاثين ومائتين.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٠/ ٥٨٢، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٥٠، \"الثقات\" لابن حبان ٩/ ١٩٩.\n(١٠) هو ابن عياش. صدوق في روايته من أهل بلده، فخلط في غيرهم.\n(١١) ساقطة من (م).","vol":"26","page":172},{"text":"سعيد الجرجاني (١)، عن بعض مشيخته، قال داود - ﵇ -: إلهي! من حزبك وحول عرشك؟ فأوحى الله تعالى إليه: يا داود الغاضَّةُ أبصارهم، النقية قلوبهم، السليمة أكفهم، أولئك حزبي وحول عرشي (٢).\n* * *\n_________\n(١) لم يتبين لي من هو.\n(٢) [٣٠٦٠] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته ومرداس لينه الدارقطني، وشيخ سعيد لم يعرفوا.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي عن سعيد بن أبي سعيد الجرجانى به بمثله ١٧/ ٣٠٩.","vol":"26","page":173},{"text":"<span data-type=\"title\" id=toc-5545>٥٩ - سُورَة الحشر</span>","vol":"26","page":175},{"text":"سورة الحشر\nمدنية (١)، وهي عشرون وأربع آيات (٢) ليس فيها اختلاف، وعدد كلماتها أربعة وخمس وأربعون كلمة، وعدد حروفها ألف وتسعمائة وثلاثة عشر حرفًا (٣).\n[٣٠٦١] حدّثنا أبو العباس سهل بن (محمَّد بن) (٤) سعيد المروزي (٥)، قال: حدّثنا جدِّي أبو الحسن المحمودي (٦)، قال: حدّثنا إبراهيم بن تميم (٧) (٨)، قال: حدّثنا محمود بن العباس بن\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١٤٣، \"الناسخ والمنسوخ\" لابن حزم (ص ٥٩)، \"الوسيط\" للواحدي ٤/ ٢٦٩، \"معالم التنزيل\" للبغوي ٨/ ٦٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٠١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٢٩، \"القول الوجيز\" للمخللاتي (ص ٣١٣).\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٦٩، \"إرشاد العقل السليم\" لأبي السعود ٧/ ٢٢٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٢٩، \"القول الوجيز\" للمخللاتي (ص ٣١٤).\n(٣) انظر: \"لباب التأويل\" للخازن ٦/ ٤٦، \"المحرر الوجيز\" لابن عطية (ص ٣١٣).\n(٤) من (م).\n(٥) لم أجده.\n(٦) لم يتبين لي من هو.\n(٧) لم أجده.\n(٨) في (م): أحمد.","vol":"26","page":177},{"text":"جلالة (١)، قال: حدّثنا محمَّد بن شجاع (٢) (عن زيد العمي) (٣)، (عن أبي فضرة) (٤)، عن ابن عباس - ﵄ - قال: إنَّ النبيَّ - ﷺ - قال: \"من قرأ سورة الحشر لم يبق شيء من الجنَّة والنار والعرش والكرسي والحجاب والسماوات السبع والأرضين السبع والهوامِّ والريح والسحاب والطير والدواب والشجر والجبال والشمس والقمر والملائكة، إلَّا صلُّوا عليه واستغفروا له، فإن ماتَ من يُومه أوْ ليْلَته ماتَ شهيدًا\" (٥).\n* * *\n_________\n(١) لم أجده.\n(٢) محمَّد بن شجاع بن نبهان النبهاني المروزي، مولى قريش، سكن المدائن، روى عن: جعفر بن الزُّبير يزيد العمي وسيار أبي الحكم وغيرهم، وروى عنه: حامد ابن آدم المروزي ونعيم بن حماد المروزي وغيرهما قال ابن المبارك: ليس بشيء ولا يعرف الحديث، وقال البُخاريّ وأبو حاتم: سكتوا عنه، وقال ابن حجر: ضعيف ومات قبل المئتين بسنتين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٨٦، \"تهذيب الكمال\" للمزي ٢٥/ ٣٦٠، \"تقريب التهذيب\" لابن حجر (٥٩٥٣).\n(٣) ما بين القوسين ساقط من الأصل، يزيد العمي هو ابن الحواري، ضعيف.\n(٤) ساقط من (م) وهو المنذر بن مالك، ثقة.\n(٥) [٣٠٦١] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته، ومحمد بن شجاع وشيخه ضعيفان، وقد تقدم نحو هذا الحديث في أوائل السور، وأنَّه موضوع.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٤/ ٢٦٩ من طريق أبي عمرو بن مطر بسنده عن أبي بن كعب بنحوه، وذكر محقق \"الوسيط\" في هامشه، أَنَّه لم يعثر له على أصل، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١/ ١٨، عنه بنحوه، وعزاه للثعلبي.","vol":"26","page":178},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type=\"title\" id=toc-5546>١ </span>- قوله -﷿-: ﴿سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ (١)﴾\nقال المفسرون: نزلت هذِه السورة بأسرها في بني النَّضير (١)، وذلك أنَّ النبيَّ - ﷺ - لمَّا دخل المدينة صالحه بنو النَّضير على أن لا يُقَاتلوه ولا أن يقاتلوا معه، فقبِل رسُول الله - ﷺ - ذلك منهم، فلما غزا رسول الله - ﷺ - بدرًا وظهر على المشركين ببدر، قالت بنو النضير: والله إنَّه الرسول الذي نجد نعته في التوراة، لا تُردُّ له راية، فلما غزا رسول الله - ﷺ - أُحُدًا، وَهُزِم المسلمون ارتابوا ونافقوا وأظهروا العداوة لرسول الله - ﷺ - وللمسلمين، ونقضوا العهد الذي كان بين النَّبيّ - ﷺ - وبينهم، فركب كعب بن الأشرف في أربعين راكبًا من اليهود إلى مكّة فأتوا قريشًا فحالفوهم وعاقدوهم على أن تكون كلمتهم واحدة على حرب النَّبيّ - ﷺ -، ثم دخل أبو سفيان في أربعين، ودخل معه كعب في أربعين رجلًا من اليهود الكعبة، وأخذ بعضهم على بعض الميثاق بين الأستار والكعبة، ثم رجع كعب بن الأشرف وأصحابه إلى المدينة، فنزل جبريل - ﵇ - على نبي الله - ﷺ -، فأخبره بما يعملون عليه وبما تعاقد عليه كعب وأبو سفيان، فأمر النَّبيّ - ﷺ - محمَّد بن مسلمة الأنصاري - ﵁ -[بقتل كعب] (٢)، فقتله\n_________\n(١) أخرجه البُخاريّ عن ابن عباس ٦/ ٣٦٤ (٤٨٨٢)، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٦٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٠١.\n(٢) زيادة يقتضيها السياق.","vol":"26","page":179},{"text":"محمَّد وكان أخاه من الرضاعة فقال في ذلك حسَّان:\nلله درُّ عِصَابَةٍ لاقْيتَهُمْ ... يا ابن الحُقَيْقِ (١) وأنت يا ابن الأشرف\nيَسْرُون بالبِيضِ الخفاف إليكمُ ... مَرَحًا كأُسْدٍ في عَرِيْنٍ مُغْرِفِ (٢)\nحتَّى أتوكم في محل بلادِكْم ... فَسَقَوهُم حتْفًا ببيضٍ دَفَّف (٣)\nمستنصرين لنصر دين محمَّد ... مستصغرين لكل أمرٍ مجحف (٤) (٥)\nوقال فيه كعب بن مالك - ﵁ - وعن حسَّان:\nفَغُودِرَ منْهُمْ كعب صَرِيْعًا ... فَذلت عند مصرَعِهِ النَّضيرُ\n_________\n(١) هو أبو رافع سلام بن أبي الحقيق.\n(٢) مغرف: الجماعة من الشجر الملتف من أي شجر.\nانظر: \"لسان العرب\" لابن منظور (غرف).\n(٣) دفف: أي: أجهز عليه. انظر: \"لسان العرب\" لابن منظور (دفف).\n(٤) مجحف: الذاهب بالنفوس والأموال.\nانظر: \"لسان العرب\" لابن منظور (جحف).\n(٥) انظر: \"ديوان حسَّان بن ثابت\" (ص ١٥٩)، وذكر فيه الرقاق بدل الخفاف، وفسقوكم بدل فسقوهم، وقرقف بدل دففُ، ومستبصرين بدل مستنصرين، ونبيهم بدل محمَّد، \"البداية والنهاية\" لابن كثير ٤/ ١٣٨، وذكر فيه: فسقوكم بدل فسقوهم، وذُفف بدل دفف ومستبصرين بدل مستنصرين.","vol":"26","page":180},{"text":"على الكفَّينِ ثُمَّ وقدْ عَلَتْهُ ... بِأيدينا مَشَّهرة (١) ذكورُ (٢)\nبأمرِ مُحمَّدٍ إذْ دسَّ ليلًا ... إلى كعبٍ أَخا كعب (٣) يَسِيرُ\nفمَاكَرَهُ فَأنزله بَمَكرٍ ... ومحمودُ أخو ثقةٍ جسُور (٤)\nهذا وقد كان النَّبيّ - ﷺ - أطَّلع منهم على خائنة ونقض عهد مرَّة أخرى، وذلك أنَّ النبيَّ - ﷺ - خرج مستعينًا بهم ومعه أبو بكر وعمر وعلى - ﵁ - في دية الرجلين المسلمين اللذين قتلهما عمرو بن أميَّة الضمري - ﵁ - في مُنصَرِفِه من بئر معونة حين اغتزيا إلى بني عامر، فأجابوه إلى ذلك وأجلسوه تحت الحصن، فأخذ جبريل - ﵇ - بيده، فأقامه وباعده من تحت الحصن، وإذا بهم قد اشتوروا من يرمي هذا الحجر على رأس محمَّد؛ لنستريح، فقال رجل: أنا وهموا بالقتل وطرح الحجر عليه من فوق الحصن، فعصمه الله تعالى، وقد\n_________\n(١) مشهرة: السيوف عندما تسل من غمدها.\nانظر: \"لسان العرب\" لابن منظور (شهر).\n(٢) ذكور: الصلب والمتين. انظر: \"لسان العرب\" لابن منظور (ذكر).\n(٣) أخو كعب: هو سلكان بن سلامة، أبو نائلة أحد بني عبد الأشهل أخوه من الرضاعة. انظر: \"البداية والنهاية\" لابن كثير ٤/ ٧.\n(٤) انظر: \"ديوان كعب بن مالك الأنصاري\" مجيد طراد (٤٥)، وذكر فيه بعد بدل عند، \"السيرة النبوية\" لابن هشام ٣/ ١٨، \"البداية والنهاية\" لابن كثير ٤/ ٧٧، وفيه بعد بدل عند.","vol":"26","page":181},{"text":"مضت هذِه القصة، وقصةُ مقتل كعب بن الأشرف (١) فلمَّا قتل كعب أصبح رسول الله - ﷺ - وأمر النَّاس بالمسير إلى بني النضير، وكانوا بقرية يقال لها زهرة (٢)، فلما سار إليهم رسول الله - ﷺ - وَجَدَهم ينوحون على كعب وكان سيدَهم، فقالوا: يا محمَّد ناعية وواعية على واعية (٣) وباكية وابن باكية (٤)، قال: \"نعم\"، قالوا: ذرنا نبكي شجونا ثم نأتمر بأمرك، فقال النَّبيّ - ﷺ -: \"اخرجوا من المدينة\" قالوا: الموت أقرب إلينا من ذلك، فنادوا بالحرب وأذنوا بالقتال، ودسَّ إليهم المنافقون عبد الله بن أُبي وأصحابه، ألَّا يخرجوا من\n_________\n(١) انظر: \"أسباب النزول\" للواحدي (٤٣٥) بمعناه، \"معالم التنزيل\" للبغوي ٨/ ٦٧، \"أنوار التنزيل\" للبيضاوي ٥/ ٣١٦، وأورده ابن حجر في \"الكاف الشاف\" ٤/ ١٦٦ وقال: لم أجد له إسناد، بل ذكر الثعلبي هكذا بغير سند. وقصة مقتل كعب بن الأشرف مبسوطة في \"صحيح البُخاريّ\" في كتاب المغازي، باب قتل كعب بن الأشرف (٤٠٣٧)، وفي \"صحيح مسلم\" في كتاب الجهاد والسير، باب قتل كعب بن الأشرف طاغوت اليهود (١٨٠١)، كلاهما من حديث جابر - ﵁ -.\n(٢) زُهْرة: بضم الزَّاي، وسكون الهاء وفتح الراء المهملة وهاء في الآخر، وهم: بنو زهرة بن كلاب جد رسول الله - ﷺ -، وزهرة اسم امرأة كلاب، نسب ولده إليها، وكان له من الولد: عبد مناف، والحارث، ومنهم آمنة بنت وهب أم رسول الله - ﷺ -.\nانظر: \"جمهرة النسب\" للكلبي (ص ٧٥)، \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٢٧٥)، \"قلائد الجمان\" للقلقشندي (ص ١٤٥).\n(٣) في (م): واعية على أثر واعية.\n(٤) في (م): وباكية على أثر باكية.","vol":"26","page":182},{"text":"الحصن، فإن قاتلوكم فنحن معكم لا نخذلكم ولننصرنكم، ولئن أخرجتم لنخرجنَّ معكم، فدرِّبوا على الأزقة وحصَّنوها، ثم إنَّهم أرادوا وأجمعوا على الغدر برسول الله - ﷺ - فأرسلوا إليه أن اخرج إلينا في ثلاثين رجلًا من أصحابك، وليخرج منَّا ثلاثون رجلًا حتَّى نلتقي بمكانٍ نصف بيننا وبينك فيسمعوا منك، فإن صدَّقوك وآمنوا بك آمنًا كُلنا، فخرج النَّبيّ - ﷺ - في ثلاثين من أصحابه وخرج إليه ثلاثون حبرًا من اليهود حتَّى إذا كانوا في بَراز (١) من الأرض، قال بعض اليهود لبعض: كيف تخلُصون إليه ومعه ثلاثون رجلًا من أصحابه كلُّهم يحب أن يموت قبله؟ فأرسلوا إليه كيف نفهم ونحن ستون رجلًا؟ اخرج إلينا في ثلاثة من أصحابك ونخرج إليك في ثلاثة من علمائنا، فيسمعوا منك، فإن آمنوا بك آمنًا كلنا وصدقناك، فخرج النَّبيّ - ﷺ - في ثلاثة من أصحابه، وخرج ثلاثة من اليهود واشتملوا على الخناجر، وأرادوا الفتكَ برسول الله - ﷺ - فأرسلَتْ امرأة ناصحةٌ من بني النضير (٢) إلى (أخيها وهو) (٣) رجل مسلم من الأنصار بالغدر برسول الله - ﷺ - فأقبل أخوها سريعًا حتَّى أدرك النَّبيّ - ﷺ -، فلمَّا كان من الغد غدَا إليهم، فرجع النَّبيّ - ﷺ -.\n_________\n(١) في الأصل: بوار، والتصويب من (م).\nوالبَرَازُ: المكان الفضاء من الأرض البعيد الواسع. انظر: \"لسان العرب\" لابن منظور (برز).\n(٢) في الأصل: النضر، والتصويب من (م).\n(٣) من (م).","vol":"26","page":183},{"text":"فسارَّه بخبرهم قبل إيصال النَّبيّ - ﷺ - إليهم فرجع النَّبيّ - ﷺ - فلمَّا كان من الغد غدَا عليهم رسول الله - ﷺ - بالكتائب فحاصرهم إحدى وعشرين ليلةً، فلما قذف الله -﷿- في قلوبهم الرعب وأَيِسوا من نصر المنافقين، سألوا نبي الله - ﷺ - الصلح، فأبى عليهم إلَّا أن يخرجوا من المدينة على ما يأمرهم به النَّبيّ - ﷺ - فقبلوا ذلك، فصالحهم على الجلاء وعلى أنَّ لهم ما أقلَّت الإبل من أموالهم إلَّا الحلقة وهي السلاح. وعلى أن يخلوا ديارهم وعقارهم وسائر أموالهما (١).\nوقال ابن عباس - ﵄ -: صالحهم على أن يحمل كل أهل ثلاثة أبيات على بعير ما شاؤوا من متاعهم، وللنبي - ﷺ - ما بقي (٢).\nوقال الضَّحَّاك: أعطي كل ثلاثة حمل بعير وسقاء ففعلوا ذلك وخرجوا من المدينة إلى الشام على أذْرُعات وأريحا إلَّا آل أبي الحقيق، وآل حُيَيّ بن أخطب (٣) فإنَهم لحقوا بخيبر ولحقت طائفة\n_________\n(١) أخرجه أبو داود كتاب الخراج والفيء والإمارة، باب في خبر النضير (٣٠٠٤) من حديث عبد الرحمن بن كعب بن مالك عن رجل من أصحاب النَّبيّ - ﷺ - بمعناه، وأخرجه الطبري في \"جامع البيان\" مختصرًا عن قتادة ومجاهد والزهري وابن زيد، وأخرجه الواحدي في \"أسباب النزول\" (ص ٤٣٥) بسنده من قوله: أجمعت بنو النضير على الغدر بنحوه.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٦٨، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٨٩، وعزاه لابن المنذر وعبد الرَّزاق وعبد بن حميد وأبو داود والبيهقيّ في \"دلائل النبوة\" بنحوه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦٨.\n(٣) آل أبي الحقيق وآل حُيّ بن أخطب: هم من يهود بني النضير ممن كانوا يكنون =","vol":"26","page":184},{"text":"منهم بالحيرة (١) فذلك قوله -﷿-:\n\n<span data-type=\"title\" id=toc-5547>٢ </span>- ﴿هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ﴾ يعني: بنو النضير (٢).\n﴿مِنْ دِيَارِهِمْ﴾ التي كانت بيثرب.\nقال ابن إسحاق: كان إجلاء بني النضير مرجع النَّبيّ - ﷺ - من أُحد (وكان فتح) (٣) قريظة عند مرجعه من الأحزاب، وبينهما سنتان (٤).\n﴿لِأَوَّلِ الْحَشْرِ﴾ قال الزُّهريّ: كانوا من سبط لم يصبهم جلاء فيما مضى، وكان الله -﷿- قد كتب عليهم الجلاء، ولولا ذلك لعذبهم في الدُّنيا، وكانوا أول حشر في الدُّنيا حشروا إلى الشام (٥).\nوقال ابن عباس - ﵄ -: من شكَّ أنَّ المحشر بالشام فليقرأ هذِه\n_________\n= العداوة للنبي - ﷺ -. انظر: \"السيرة النبوية\" لابن هشام ٢/ ٥١٤.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦٩.\nوالحيرة: بالكسر ثمَّ السكون وراء مدينة كانت على ثلاثة أميال من الكوفة على موضع يُقال له النجف زعموا أنَّ بحر فارس كان يتصل به وبالحيرة.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٣٢٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٢٨، عن مجاهد وقتادة والزهري وابن زيد.\nوانظر: \"الوسيط\" للواحدي ٤/ ٢٦٩، \"معالم التنزيل\" للبغوي ٨/ ٦٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٤.\n(٣) في الأصل: كافتح، والتصويب من (م).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣١، وانظر: \"الوسيط\" للواحدي ٤/ ٢٧٠، \"معالم التنزيل\" للبغوي ٨/ ٦٩، \"الجامع لأحكام القرآن\" ١٨/ ٢.","vol":"26","page":185},{"text":"الآية، وذلك أنَّ النبيَّ - ﷺ - قال لهم: \"أخرجوا\" قالوا: إلى أين؟ قال: \"إلى أرض المحشر\"، فأنزل الله -﷿-: ﴿لِأَوَّلِ الْحَشْرِ﴾ الآية (١).\nوقال الكلبي: إنَّما قال: لأول الحشر، لأنَّهم أول من حشر من أهل الكتاب ونفوا من الحجاز (٢).\nوقال مرَّة الهمداني: كان هذا أول الحشر من المدينة والحشر الثَّاني من خيبر، وجميع جزيرة العرب إلى أذرعات وأريحا من أرض الشام في أيَّام عمر بن الخطاب - ﵁ - وعلى يديه (٣).\nوقال قتادة: كان هذا أول الحشر، والحشر الثَّاني نار تحشرهم من المشرق إلى المغرب فتبيت معهم حيث باتوا وتقيل معهم حيث قالوا، وتصبح معهم حيث أصبحوا وتمسي معهم حيث أمسوا وتأكل منهم من تخلف (٤).\n_________\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٣/ ٤٧٥ عنه، \"معالم التنزيل\" للبغوي ٨/ ٦٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٤، ونسبه لعكرمة، \"الجامع لأحكام القرآن\" للقرطبي عنه وعن عكرمة ١٨/ ٢، وأورده السيوطي في \"الدر المنثور\" وعزاه للبزار وابن المنذر وابن مردويه والبيهقيّ في \"البعث والنشور\" ٦/ ٢٧٧.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٠، \"معالم التنزيل\" للبغوي ٨/ ٦٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٤، ونسبه لابن عباس وابن السَّائب.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٦٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٥، \"الجامع لأحكام القرآن\" ١٨/ ٢، ولم ينسبه، \"لباب التأويل\" للخازن ٦/ ٤٨.\n(٤) أخرجه عبد الرَّزاق في \"تفسير القرآن\" ٣/ ٢٩٦ (٣١٨٤)، والطبري في \"جامع البيان\" ٢٨/ ٢٩. =","vol":"26","page":186},{"text":"وقال يمان بن رئاب: إنَّما قال لأول الحشر، لأنَّ الله تعالى فتح على نبيه - ﷺ - في أول ما قاتلهم (١)، وقيل: هذا أول حشر، حشر إلى الشام، ثم يحشر الخلق يوم القيامة إلى الشام (٢)، وعن الحسن: هم بنو قريظة (٣) وخالفه بقية المفسرين وقالوا: بنو قُريظة ما حُشروا، ولكنَّهم قتلوا (٤).\n﴿مَا ظَنَنْتُمْ﴾ أيها المؤمنون (٥).\n﴿أَنْ يَخْرُجُوا﴾ من المدينة لعظم أمر اليهود ومنعتهم وقوتهم في صدور المسلمين (٦).\n﴿وَظَنُّوا﴾ يعني: اليهود ﴿أَنَّهُمْ مَانِعَتُهُمْ حُصُونُهُمْ﴾ يعني أنَّ حصونهم تمنعهم (٧).\n_________\n= وانظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٩، وذكره البغوي في \"معالم التنزيل\" ٨/ ٦٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣، ولم ينسبوه.\n(١) انظر نحوه في \"لباب التأويل\" ٦/ ٤٨، ولم ينسبه، وأورده السيوطي في \"الدر المنثور\" ٦/ ١٨٧، وعزاه لابن المنذر عن ابن جريج.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٢٨٤، \"لباب التأويل\" للخازن ٦/ ٤٨، \"الدر المنثور\" للسيوطي ٦/ ٢٧٧.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣، ونسبه للثعلبي.\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٠، \"معالم التنزيل\" للبغوي ٨/ ٧٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٥.\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٤٩، \"معالم التنزيل\" للبغوي ٨/ ٧٠.\n(٧) السابق، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٥.","vol":"26","page":187},{"text":"﴿مِنَ اللَّهِ﴾ من أمر الله تعالى حيث دربوها وحصنوها (١).\n﴿فَأَتَاهُمُ اللَّهُ﴾ أي: أمر الله وعذابه (٢).\n﴿مِنْ حَيْثُ لَمْ يَحْتَسِبُوا﴾ أي: لم يظنوا (٣) قاله السدي، قال: وهو قتل كعب بن الأشرف (٤).\n﴿وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ﴾ الخوف بقتل سيدهم كعب بن الأشرف (٥).\n﴿يُخْرِبُونَ بُيُوتَهُمْ﴾ قراءة العامة بالتخفيف من أخرب، أي يهدمون (٦).\nوقرأ أبو عبد الرحمن السُّلمي والحسن البصري ونصر بن عاصم والليثي وأبو العالية وقتادة وأبو عمرو بن العلاء وعيسى بن عُمر\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٩.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٠، \"معالم التنزيل\" للبغوي ٨/ ٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣، ولم ينسبه.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣، ونسبه للسدي وابن جُريح وأبي صالح.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٤٩٩، \"الوسيط\" للواحدي ٤/ ٢٧٠، \"معالم التنزيل\" للبغوي ٨/ ٧٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٣، \"الحجة\" لابن زنجلة (ص ٣٤٤)، \"التذكرة\" لابن غلبون ٢/ ٥٨٥، \"التبصرة\" لمكي (ص ٦٩٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٦، \"التيسير\" للداني (ص ٢٠٩)، \"الوسيط\" للواحدي ٤/ ٢٧٠، \"معالم التنزيل\" للبغوي ٨/ ٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤.","vol":"26","page":188},{"text":"وأبو جعفر (يخربّون) بالتشديد من التخريب (١).\nقال أبو عمرو: إنَّما اخترت التشديد، لأنَّ الإخراب ترك الشيء خرابًا بغير ساكن، وإن بني النضير لم يتركوا منازلهم خرابًا فيرتحلوا عنها، ولكن خرَّبوها بالنقض والهدم (٢).\nيؤيده قوله -﷿-: ﴿بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ﴾ وقال الآخرون: التخريب والإخراب بمعنى واحد، واختار أبو عبيد وأبو حاتم الأولى (٣).\nوقال الزُّهريّ: وذلك أنَّهم لما صالحهم النَّبيّ - ﷺ - على أنَّ لهم ما أقلت الإبل، كانوا ينظرون الخشبة في منازلهم مما يستحسنونه أو العمود أو الباب، فيهدمون بيوتهم وينزعونها منها، ويحملون ذلك على إبلهم ويخرب المؤمنون باقيها (٤).\n_________\n(١) انظر: السابق، \"جامع البيان\" للطبري ٢٨/ ٣٠، \"السبعة\" لابن مجاهد (ص ٦٣٢)، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٥.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٣، \"النكت والعيون\" للماوردي نسبه للفراء ٥/ ٥٠٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٣٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤.\n(٤) أخرجه عبد الرَّزاق في \"تفسير القرآن\" ٣/ ٢٩٧ (٣١٨٥)، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٠، \"النكت والعيون\" للماوردي ٥/ ٥٠٠، ونسبه لعروة بن الزُّبير وابن زيد، \"معالم التنزيل\" للبغوي ٨/ ٧٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤، عنه وعن عروة بن الزُّبير.","vol":"26","page":189},{"text":"وقال ابن زيد: كانوا يقتلعون العُمُد وينقضون السقوف وينقبون الجدران، ويقلعون الخشب حتَّى الأوتاد يخربونها لئلا يسكنها المسلمون بعدهم حسدًا منهم وبغضًا (١).\nوقال ابن عباس - ﵄ -: كانوا كما ظهر المسلمون على دارٍ من دورهم هدموها ليتسع موضع القتال وهم ينقبون دورهم من أدبارها، فيخرجون إلى التي بعدها ليتحصنوا فيها، ويكسرون ما يليهم منها، ويرمون بالتي خرجوا منها أصحاب رسول الله - ﷺ - (٢).\nوقيل: ليسدّوا بها أزقّتهم ومعنى يخربونها بأيدي المؤمنين. أي: يعرضونها لذلك (٣). ومن خفف، فمعناه تركوها معطلة خالية، ويحتمل أن يكون يريد معنى الهدم، فيكون مثل أوفيت الرجل ووفيته (٤).\nوقال الضَّحَّاك: جعل المسلمون كما هدموا شيئًا من حصونهم ينقضون بأيديهم بيوتهم ويخربونها، ثم يبنون ما خرب المسلمون (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٠، \"النكت والعيون\" للماوردي ٥/ ٥٠٠، ونسبه لعكرمة، \"معالم التنزيل\" للبغوي ٨/ ٧٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٣، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٠، \"معالم التنزيل\" للبغوي ٨/ ٧٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤، \"لباب التأويل\" للخازن ٦/ ٤٩.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٤٤، \"الجامع لأحكام القرآن\" ١٨/ ٥.\n(٤) انظر: \"مفاتيح الغيب\" للرازي ٢٩/ ٢٨٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٢٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٠.","vol":"26","page":190},{"text":"وقال قتادة: كان المسلمون يخربون ما يليهم من ظاهرها، ويخربها اليهود من باطنها (١)، (فذلك قوله تعالى: ﴿يُخْرِبُونَ بُيُوتَهُمْ بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ﴾ (٢).\n﴿فَاعْتَبِرُوا﴾ فاتَّعظوا <span data-type=\"title\" id=toc-5548>(٣)</span>.\n﴿يَاأُولِي الْأَبْصَارِ﴾ يا ذوي العقول يا أصحاب الألباب <span data-type=\"title\" id=toc-5549>(٤)</span>.\n\n٣ - قوله -﷿-: ﴿وَلَوْلَا أَنْ كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاءَ﴾ عن الوطن (٥).\n﴿لَعَذَّبَهُمْ فِي الدُّنْيَا﴾ بالقتل والسبي، كما فعل ببني قريظة (٦).\n﴿وَلَهُمْ فِي الْآخِرَةِ عَذَابُ النَّارِ﴾.\n\n٤ - قوله -﷿-: ﴿ذَلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ﴾\nأي: عادوه وخالفوا أمره (٧).\n﴿وَرَسُولَهُ وَمَنْ يُشَاقِّ اللَّهَ﴾ قرأ طلحة بن مُصرّف ومحمّد بن السميفع:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٠، وانظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٠، ولم ينسبه، \"معالم التنزيل\" للبغوي ٨/ ٧٠.\n(٢) بياض في الأصل والمثبت من (م).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٧٠.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٣، \"معالم التنزيل\" للبغوي ٨/ ٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٧٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٦.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣١، ونسبه للزهري، \"النكت والعيون\" للماوردي نسبه لعروة ٥/ ٥٠١، \"معالم التنزيل\" للبغوي ٨/ ٧٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥.\n(٧) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦.","vol":"26","page":191},{"text":"(ومن يشاقق الله) بإظهار التضعيف كالتي في الأنفال، وأدغم الباقون (١).\n﴿فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾.\n\n<span data-type=\"title\" id=toc-5550>٥ </span>- قوله -﷿-: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ﴾\nوذلك أنَّ نبي الله - ﷺ - لما نزل ببني النضير، وتحصنوا في حصونهم، أمر بقطع نخيلهم وإحراقها ففزعوا عند ذلك.\nوقالوا: يا محمَّد زعمت أنك تريد الصلاح! أفَمِنَ الصلاح قطع النخيل وعقْرُ الشجر؟ وهل وجدت فيما أنزل عليكَ بإباحة الفساد في الأرض، فشقَّ ذلك على النَّبيّ - ﷺ - ووجد المسلمون في أنفسهم من قولهم، وخشوا أن يكون ذلك فسادًا، فاختلفوا في ذلك، فقال بعضهم: لا تقطعوا فإنَّه مما أفاء الله علينا، وقال بعضهم: اقطعوا فنغيظهم بذلك، فأنزل الله -﷿- بتصديق مَن نهى عن القطع، وتحليل من قطع من الإثم بهذِه الآية. فأخبر أن قطعه وتركه بإذن الله تعالى (٢).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" ١٨/ ٦، \"البحر المحيط\" لأبي حيان ٨/ ٢٤٤.\n(٢) أخرج التِّرمذيُّ في كتاب التفسير باب: ومن سورة الحشر، حديثًا عن عبد الله بن عباس يؤيد سبب النزول (٣٣١٤)، وقال أبو عيسى: هذا حديث حسن غريب.\nوأخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٤، ونسبه ليزيد بن زومان وقتادة مجاهد.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٥٠١ نحوه، \"أسباب النزول\" للواحدي (٤٣٦ - ٤٣٧)، \"الوسيط\" للواحدي ٤/ ٢١٨ به مختصرًا، \"معالم التنزيل\" للبغوي ٨/ ٧١ نحوه، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦.","vol":"26","page":192},{"text":"[٣٠٦٢] أخبرنا عبد الله بن حامد (١)، قال: أخبرنا محمَّد بن الحسن (٢)، قال: حدّثنا محمَّد بن يَحْيَى (٣) وعبد الرحمن بن بشر (٤)، وأبو الأزهر (٥)، وحمدان السلمي (٦)، قالوا: حدّثنا عبد الرَّزاق (٧)، قال: أخبرنا ابن جريج (٨)، قال: أخبرني موسى بن عقبة (٩)، عن نافع (١٠)، عن ابن عمر - ﵄ - أنَّ النبيَّ - ﷺ - قطع نخل بني النضير وحرق، ولها يقول حسَّان - ﵁ -:\nتفاقَدَ مَعْشَر نصَرُوا قُرَيْشًا ... وَلَيْسَ لَهُمْ بِبَلْدتهِمْ نَصِيْرُ\nهُمُ أُوتُوا الكِتَابَ فَضَيَّعُوهُ ... وَهُمْ عُمْيٌ عنْ التَّورَاةِ بُورُ\nكَفَرْتُمْ بِالقُرْآن وَقدْ أبيْتُمْ ... بِتَصْدِيْقِ الذي قالَ النَّذِيْرُ\n_________\n(١) الوزَّان، لم يذكر بجرح أو تعديل.\n(٢) المعمد أباذي، أبو طاهر إمام حافظ.\n(٣) الذهلي. ثقة حافظ جليل.\n(٤) العَبْدِيُّ، أبو محمَّد النَّيْسَابوريُّ، ثقة.\n(٥) أحمد بن الأزهر العَبْدِي، صدوق، كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٦) هو أحمد بن يوسف بن خالد المهلبي الأزدي، ثقة.\n(٧) ابن همَّام الصَّنْعَانيُّ، ثقة حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٨) ثقة فقيه فاضل، كان يدلس ويرسل.\n(٩) ابن أبي عيَّاش الأَسَدي مولى آل الزُّبير، ثقة فقيه إمام في المغازي.\n(١٠) مولى عبد الله بن عمر، أبو عبد الله المدني، إمام ثقة، ثبت، فقيه مشهور.","vol":"26","page":193},{"text":"وَهَانَ عَلى سَرَاة بني لُؤيّ (١) ... حَرِيْقٌ بِالبُوَيْرَةِ (٢) مُسْتَطِيرُ (٣)\nفأجابه أبو سفيان بن الحارث بن عبد المطلب:\nأدام الله ذلك من صنيع ... وحرَّق في نواحيها السَّعِيرُ\nستعلم أننا منها بنزْه ... وتعلم أي أرْضنا نصير\nفلو كان النخيل بها ركابًا ... لقالوا لا مقام لكم فسيروا (٤)\n_________\n(١) بنو لؤي: نسبة إلى لؤي بن غالب بن فهر بن مالك بن كنانة، ويكنَّى أبا كعب، كان التقدم في قريش لبنيه وبني بنيه. نظر \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٤١٢).\n(٢) البُويرة: مكان فيه نخل بني النضير يقع بين المدينة وتيماء.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٢٨٥، ٣٣٠.\n(٣) \"ديوان حسَّان بن ثابت\" (ص ١١٠)، \"جامع البيان\" للطبري ٢٨/ ٣٤، \"النكت والعيون\" للماوردي ٥/ ٥٠١، \"أسباب النزول\" للواحدي (ص ٤٣٨)، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧، والبيت الأخير ذكره ابن كثير في \"البداية والنهاية\" ٤/ ٧٧.\n(٤) [٣٠٦٢] الحكم على الإسناد:\nفي إسناده: شيخ المصنف لم أجد له جرحًا ولا تعديلًا، لكن ثبت من غير طريقه كما سيأتي.\nالتخريج:\nأخرجه البُخاريّ كتاب الحرث والمزارعة، باب قطع الشجر والنخل (٢٣٢٦)، =","vol":"26","page":194},{"text":"[٣٠٦٣] وأخبرنا أبو عبد الله محمَّد بن عبد الله (١) وأبو محمَّد إسحاق بن إبراهيم (٢) وأبو علي الحسين بن محمَّد (٣) وأبو القاسم الحسن بن محمَّد (٤) وأبو العباس الأصم (٥)، قالوا: أخبرنا الرَّبيع ابن سليمان (٦)، قال: حدّثنا الشَّافعي (٧)، عن مالك (٨)، عن نافع (٩)، عن ابن عمر - ﵄ - أنَّ النبيَّﷺ - أمر بإحراق نخل بني النضير\n_________\n= من طريق جويرية عن نافع به بنحوه، وأخرجه مسلم كتاب الجهاد، في باب: جواز قطع أشجار الكفار وتحريقها (١٧٤٦)، وأخرجه أبو داود كتاب الجهاد، باب: في الحرق في بلاد العدو (٢٦١٥).\nوأخرجه التِّرمذيُّ كتاب التفسير، في باب ومن سورة الحشر (٣٣١٣) وقال أبوعيسى: هذا حديث حسن صحيح، جميعهم أخرجوه من طريق اللَّيث عن نافع به بنحوه، وأخرجه الواحدي في \"أسباب النزول\" (٤٣٧ - ٤٣٨) من طريق عبد الله بن المبارك عن موسى بن عقبة به بنحوه، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ٧١ من طريق اللَّيث عن نافع به بمعناه.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧، وانظر: البيت الأول والثاني في \"البداية والنهاية\" ٤/ ٧٧ وفيه: (بستر) بدل (بنزه) و(أرضينا) بدل (أرضنا) و(نضير) بدل نصير.\n(١) الحاكم النيسابوري، الإمام الحافظ الثقة.\n(٢) الكيال الجرجاني الغازي، لم يذكر بجرح أو تعديل.\n(٣) الرّوذْبَاريُّ، لم يذكر بجرح أو تعديل.\n(٤) الحبيبي، المفسر، قيل: كذَّبه الحاكم.\n(٥) محمَّد بن يعقوب بن يوسف، ثقة.\n(٦) من (م) وهو أبو محمَّد المصري الأعرج، ثقة.\n(٧) الإمام المشهور.\n(٨) إمام دار الهجرة، رأس المتقنين وكبير المتثبتين.\n(٩) مولى عبد الله بن عمر ثقة، ثبت، فقيه مشهور.","vol":"26","page":195},{"text":"فقال فيه حسَّان بن ثابت:\nوهَانَ على سَرَاةِ بَنِي لُؤي ... حَرِيقُ بِالبُوَيْرَةِ مُسْتَطِيرُ (١)\nوفي ذلك نزل قوله تعالى: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ﴾.\nواختلفوا فيها، فقال قوم هي: ما دون العجوة من النخل، والنخل كله لينة ما خلا العجوة (٢)، وهو قول عكرمة ويزيد بن رومان وقتادة ورواية باذان عن ابن عباس - ﵄ - قالوا: كان النَّبيّ - ﷺ - أمر بقطع نخلهم إلَّا العجوة (٣) وأهل المدينة يسمون أصناف التمر ما خلا العجوة من التمر، الألوان واحدها لون ولينة أصلها لِوْنَة فقُلِبَت الواو ياءً لَكسْرَةِ ما قبلها (٤).\n_________\n(١) [٣٠٦٣] الحكم على الإسناد:\nفي إسناده إسحاق بن إبراهيم وأبو علي الحسين بن محمَّد، لم أجد لهما جرحًا ولا تعديلًا، وأبو القاسم تكلم فيه الحاكم إلَّا أن الثلاثة توبعوا من الحاكم وأبي العباس.\nالتخريج:\nراجع الحديث السابق.\n(٢) انظر \"إعراب القرآن\" للنحاس ٤/ ٣٩١، ولم ينسبه، \"معالم التنزيل\" للبغوي عنهم إلَّا يزيد بن رومان ٨/ ٧١، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٧، قال: رواه أبو صالح عن ابن عباس، وبه قال عكرمة وقتادة والفراء، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨، ونسبه للزهري ومالك وسعيد بن جُبير وعِكرمة والخليل.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٤، \"معالم التنزيل\" للبغوي ٨/ ٧١.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٤، \"جامع البيان\" للطبري ٢٨/ ٣٤، \"إعراب =","vol":"26","page":196},{"text":"وقال الزُّهريّ: اللينة ألوان النخلة كلها إلَّا العجوة والبَرْنِيةُ (١) (٢).\nوقال مجاهد وعطية وابن زيد: هي النخلة والنخل كلُّها من غير استثناء (٣).\nوروى العوفي عن ابن عباس - ﵄ -: هي لون من النخل (٤).\n[٣٠٦٤] وأخبرنا عبد الله بن حامد (٥)، قال: أنبأنا أحمد بن عبد الله المزني (٦)، قال: أخبرنا الحضرمي (٧)، قال: حدّثنا\n_________\n= القرآن\" للنحاس ٤/ ٣٩١، \"معالم التنزيل\" للبغوي ٨/ ٧١، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩، \"لسان العرب\" لابن منظور (لون).\n(١) البَرْنية: هو ضرب من التمر أصفر مُدَور، وهو أجود التمر.\nانظر: \"لسان العرب\" لابن منظور (برن).\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٣، وانظر: \"إعراب القرآن\" للنحاس ٤/ ٣٩١، \"معالم التنزيل\" للبغوي ٨/ ٧١، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨، ونسبه لمالك وسعيد بن جبير وعكرمة والخليل.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٣، ونسبه لمجاهد وابن زيد. وانظر: \"إعراب القرآن\" للنحاس ٤/ ٣٩١، ونسبه لمجاهد وعمر بن ميمون، \"النكت والعيون\" للماوردي ٥/ ٥٠٢ نسبه لابن حبان، \"معالم التنزيل\" للبغوي ٨/ ٧٢، نسبه لمجاهد، وعطية، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨، نسبه لمجاهد وابن عباس والحسن.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٣، \"معالم التنزيل\" للبغوي ٨/ ٨٣.\n(٥) الوزَّان، لم يذكر بجرحٍ أو تعديل.\n(٦) الشَّيخ الجليل القدوة الحافظ.\n(٧) محمَّد بن هارون بن عبد الله بن حميد، أبو حامد الحضرمي البغدادي، ثقة.","vol":"26","page":197},{"text":"جعفر بن حميد (١)، قال: حدّثنا عبد الله بن المبارك (٢)، عن عثمان (٣) (٤)، عن عطاء (٥)، عن أبيه (٦)، عن ابن عباس - ﵄ - في قوله: ﴿مَا قَطَعْتُمْ مِنْ لِينَةٍ﴾ النخلة والشجرة (٧).\nوقال سفيان: هي كرام النخل (٨).\n_________\n(١) جعفر بن حميد القرشي، وقيل: العيسي أبو محمَّد الكوفيِّ، روى عن: إسماعيل ابن عياش وعبد الله بن المبارك وعبد الرحمن بن أبي الزناد وعدة، وروى عنه: مسلم بن الحجاج وأبو يعلى الموصلي وأبو زرعة الرَّازي وخلق. توفي لإحدى عشرة بقيت من جمادى الآخرة سنة أربعين ومئتين. ذكره ابن حبان في \"الثقات\" وقال ابن حجر: ثقة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٧٧، \"الثقات\" لابن حبان ٨/ ١٦١، \"تهذيب الكمال\" للمزي ٥/ ٢٠، \"تقريب التهذيب\" لابن حجر (٩٣٤).\n(٢) الإمام الثقة الثبت الفقيه العالم.\n(٣) عثمان بن الأسود بن موسى بن باذان المكيّ بن جُمَح، ثقة ثبت.\n(٤) في (م) زاد: ابن عطية وهو خطأ.\n(٥) ابن السَّائب، صدوق اختلط.\n(٦) السَّائب بن مالك الثَّقفيّ، أبو يَحْيَى الكوفيّ، ثقة.\n(٧) [٣٠٦٤] الحكم على الإسناد:\nفي إسناده: عبد الله بن حامد لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٣،\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٧٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٨.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٥/ ٣٣، \"النكت والعيون\" للماوردي ٥/ ٥٠٢، \"معالم التنزيل\" للبغوي ٨/ ٧٢، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩.","vol":"26","page":198},{"text":"وقال مقاتل: هي ضرب من النخل يقال لثمرها: اللون وهو شديد الصُّفرة، يرى نواه من خارج يغيب فيه الضرس، وكان من أجود تمرهم وأعجبها إليهما (١) وكانت النخلة الواحدة منها من وَصِيْف هي أحب إليهم من وصيف وأمثالها من غير ذلك المصنف، فلما رأوا ذلك الضرب يقطع شق عليهم مشقة عظيمة.\nوقالوا للمؤمنين: تزعمون أنَّكم تكرهون الفساد وأنتم تفسدون وتخربون وتقطعون الشجر دَعُوا هذِه النخل فإنَّما هي لِمَنْ غلبها (٢).\nوقيل: هي النخلة القريبة من الأرض. وأنشد الأخفش:\nقد شجاني الحمام حين تَغَنَّى ... بفراق الأحباب من فوق لِينَة (٣)\nوالعرب تسمي ألوان النخيل كلها لينة.\nقال ذو الرمَّة غيلان بن عقبة التميمي:\nكأَنَّ قَتودي (٤) فوقها عُشُّ طائِر ... علَى لِيْنَةٍ عدوًا تهفو جنوبها (٥)\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩ ولم ينسبه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٧٢.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩، \"الدر المصون\" للسمين الحلبي ١٠/ ٢٨١، ولم ينسبه وفيه الشطر الأوَّل قد جفاني الأحباب حين تغنوا.\n(٤) في الأصل قيودي والتصويب (م).\nوالقتود: أدوات الرحل. انظر: \"لسان العرب\" لابن منظور (قتد).\n(٥) انظر: \"ديوان ذو الرمة\" (ص ٩٥)، \"الدر المصون\" للسمين الحلبي ١٠/ ٢٨١، \"البحر المحيط\" لأبي حيان ٨/ ٢٤٤، وفيهما سوقاء بدل عدوا.","vol":"26","page":199},{"text":"وقال أيضًا:\nطِرَاقُ (١) الخَوافي (٢) واقعٌ فَوْقَ لِينة ... نَدى ليلة في ريشه يترقرق (٣)\nوجمع اللينة لين، وقيل: لِيان (٤).\nقال امرؤ القيس يصف عنق فرسه:\nوسالِفَهُ (٥) كسَحُوقِ (٦) اللِّيانِ ... أَضْرَمَ فِيها الغَوِيُّ السُّعُرْ (٧)\n﴿أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا﴾ سوقها.\n_________\n(١) طراقُ: الريش إذا ركب بعضها بعضًا.\nانظر: \"لسان العرب\" لابن منظور (طرق).\n(٢) الخوَّافُ: طائر أسود.\nانظر: \"لسان العرب\" لابن منظور (خوف).\n(٣) انظر: \"ديوان ذو الرمة\" (ص ٤٨٨)، \"لسان العرب\" لابن منظور ٨/ ١٥٤، وفيه: رَيعةٍ بدل لينة وانظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٢، \"المحرر الوجيز\" لابن عطية ١٥/ ٤٦٤، \"الدر المصون\" للسمين الحلبي ١٠/ ٢٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩، \"البحر المحيط\" لأبي حيان ٨/ ٢٤٤.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي (سلف).\n(٥) السالفة: أعلى العنق.\nانظر: \"لسان العرب\" لابن منظور (سحق).\n(٦) السحوق: النخلة الطويلة.\nانظر: \"لسان العرب\" لابن منظور ٦/ ١٩٥.\n(٧) \"ديوان امرئ القيس\" (ص ١١٢)، وانظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٤٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩.","vol":"26","page":200},{"text":"﴿فَبِإِذْنِ اللَّهِ﴾ فلم تقطعوها إلَّا بإذن الله.\nوقرأ عبد الله - ﵁ -: (ما قطعتم من لينة ولا تركتموها قوما على أصولها).\nأي: قائمة على سوقها. وقرأ الأعمش: (ما قطعتم من لينة أو تركتموها قوما على أصولها).\nالمعنى: لم تقطعوها فبإذن الله، أي: بأمره (١).\n﴿وَلِيُخْزِيَ الْفَاسِقِينَ﴾ أي: وليذل اليهود الكفار به وبنبيِّه وكتبه ويغيظهم (٢).\n\n<span data-type=\"title\" id=toc-5551>٦ </span>- قوله -﷿- ﴿وَمَا أَفَاءَ اللَّهُ﴾ أي: ردَّ الله (٣).\n﴿عَلَى رَسُولِهِ﴾ فرجع إليه ومنه في الظل منهم، أي: من بني النضير من الأموال (٤).\n﴿فَمَا أَوْجَفْتُمْ﴾ أي: أوضعتم (٥).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٠٨، \"الجامع لأحكام القرآن\" ١٨/ ١٠.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٣٥، \"النكت والعيون\" للماوردي ٥/ ٥٠٣، \"الوسيط\" للواحدي ٤/ ٢٧١، \"معالم التنزيل\" للبغوي ٨/ ٧٢، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٣٥، \"النكت والعيون\" للماوردي ٥/ ٥٠٣، \"معالم التنزيل\" للبغوي ٨/ ٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٣٥، \"النكت والعيون\" للماوردي ٥/ ٥٠٣، \"معالم التنزيل\" للبغوي ٨/ ٧٢، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠.","vol":"26","page":201},{"text":"﴿عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ﴾ والوجيف دون القريب من السير (١).\nيقال: وَجَفَ الفرسُ يجف وجيفًا وأوجفتُه أنا إيجافًا والركاب الإبِلُ (٢).\nيقول: لم تقطعوا إليها شُقَّة، ولم تنالوا منها مشقَّة، ولم تكلفوا مؤنة، ولا لقيتم حربًا، وإنَّما كانت من المدينة على مِيلَين قاله الفراء (٣)، فَمشَوا إليها مشْيًا، ولم يركبوا خيلًا ولا إبلًا، إلَّا النَّبيّ - ﷺ - فإنَّه ركب جملًا، فافتتحها صلحًا وأجلاهم عنها وخزن أموالهم، فسأل المسلمون النَّبيّ - ﷺ - القسمةَ فنزلت (٤) ﴿وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ﴾ الآية، فجعل أموال بني النضير خاصة لرسول الله - ﷺ - يضعها حيث يشاء، فقسمها النَّبيّ - ﷺ - بين المهاجرين ولم يعط الأنصار منها شيئًا إلَّا ثلاثة نفر منهم كانوا محتاجين، وهم: أبو دُجانة سِماك بن خَرَشةَ، وسهل بن حُنيف، والحارث بن الصِّمَّة (٥) ولم يسلم من بني النَّضير إلَّا رجلان:\n_________\n(١) انظر: \"لسان العرب\" لابن منظور، (وجف).\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٢، \"الوسيط\" للواحدي ٤/ ٢٧٢، \"معالم التنزيل\" للبغوي ٨/ ٧٢، \"زاد المسير\" لابن الجوزي ٨/ ٢٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٤، \"معالم التنزيل\" للبغوي ٨/ ٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠، ونسبه للفراء.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٣، \"الوسيط\" للواحدي ٤/ ٢٧٢، \"معالم التنزيل\" للبغوي ٨/ ٧٢، \"زاد المسير\" لابن الجوزي ٨/ ٢١٠.","vol":"26","page":202},{"text":"أحدهما: سفيان بن عمير بن وهب. والثاني: سعد بن وهب، أسلما على أموالهما فأحرزاها (١).\n[٣٠٦٥] أخبرنا (عبد الله بن حامد (٢)، قال: حدَّثنا حامد بن محمَّد (٣)، قال: حدّثنا بشر بن موسى (٤)، قال: حدّثنا الحميدي (٥)، قال: أخبرنا) (٦) سفيان (٧)، قال: حدّثنا عمرو بن دينار (٨)، ومعمر ابن راشد (٩)، عن ابن شهاب الزُّهريّ (١٠) أنَّه سمع مالك بن أوس بن الحدثان النصري (١١) - ﵁ - يقول: سمعت عمر بن الخطاب - ﵁ - يقول: إنَّ أموال بني النضير مما أفاء الله على رسوله مما لم يُوجف المسلمون عليه بِخَيْلٍ ولا رِكاب، فكانت لرسول الله - ﷺ - خالصًا، فكان رسول الله - ﷺ - ينفق على أهله منه نفقة سنة، وما بقي جعله في\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١.\n(٢) الوزَّان، لم يذكر بجرحٍ أو تعديل.\n(٣) ابن عبد الله بن محمَّد بن معاذ، أبو علي الرفاء الهرويُّ، ثقة صدوق.\n(٤) ابن صالح بن شيخ عميرة، أبو علي الأسدي البغدادي، ثقة.\n(٥) عبد الله بن الزُّبير أبو بكر القرشي الأسدي، صاحب \"المسند\"، ثقة، حافظ.\n(٦) ليست في الأصل، والمثبت من (م).\n(٧) هو ابن عيينة، ثقة، حافظ فقيه إمام حجه، إلَّا أنَّه تغير حفظه بأخرة، وكان ربَّما دلس لكن عن الثقات، وكان أثبت النَّاس في عمرو بن دينار.\n(٨) ليست في الأصل، والمثبت من (م) وعمرو ثقة ثبت.\n(٩) الأزدي الحداني، أبو عروة البصري، ثقة، فاضل ثبت.\n(١٠) الفقيه الحافظ متَّفقٌ على جلالته وإتقانه.\n(١١) من (م)، ومالك له رؤية.","vol":"26","page":203},{"text":"الكُرَاع والسلاح عُدةً في سبيل الله (١).\n[٣٠٦٦] وأخبرنا محمَّد بن عبد الله بن حمدون (٢)، قال: حدّثنا أحمد بن محمَّد بن الحسن (٣)، قال: حدّثنا محمَّد بن يَحْيَى (٤)، قال: حدّثنا محمَّد بن يوسف (٥)، قال: حدّثنا ابن عيينة (٦)، عن معمر (٧)، عن الزُّهريّ.\n_________\n(١) [٣٠٦٥] الحكم على الإسناد:\nرجاله ثقات، سوى شيخ المصنف لم أجد له جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه البُخاريّ كتاب الجهاد والسير، باب المِجَنِّ ومن يتترس بترس صاحبه (٢٩٠٤) من طريق علي بن عبد الله عن سفيان به بنحوه، وأخرجه مسلم كتاب الجهاد والسير، باب حكم الفيء (١٧٥٧) من طريق إسحاق بن إبراهيم عن سفيان به بنحوه، وأخرجه أبو داود كتاب الخراج والفيء، باب صفايا الرسول - ﷺ - (٢٩٦٥)، من طريق أحمد بن عبدة عن سفيان به بنحوه، وأخرجه التِّرمذيُّ كتاب الجهاد، باب ما جاء في الفيء (١٧٢٥)، عن ابن أبي عمر عن سفيان به بنحوه، وقال أبو عيسى: هذا حديث حسن صحيح.\nوأخرجه النَّسائيّ كتاب الفيء، باب قسم الفيء ٧/ ١٣٩، عن عبيد الله بن سعيد عن سفيان به بنحوه، وأخرجه الإمام أحمد في \"المسند\" ١/ ٤٨ (٣٣٧) من طريق سفيان به بنحوه.\n(٢) أبو سعيد النيسابوري العالم الزَّاهد الصالح، لم يذكر بجرحٍ أو تعديل.\n(٣) أبو حامد ابن الشرقي، ثقة مأمون.\n(٤) الذّهْلِيُّ، ثقة حافظ جليل.\n(٥) ابن واقد بن عثمان الضَّبعيّ مولاهم، أبو عبد الله الفريابي، ثقة، فاضل.\n(٦) ثقة حافظ، إمام حجة، إلَّا أنَّه تغير حفظه بأخرة وكان ربَّما دلس لكن عن الثقات.\n(٧) ابن راشد. ثقة ثبت فاضل.","vol":"26","page":204},{"text":"[٣٠٦٧] وأُخبرتُ عن محمَّد بن جرير (١) قال: حدّثنا ابن عبد الأعلى (٢) قال: حدّثنا ابن (٣) ثور (٤)، عن الزُّهريّ (٥)، عن مالك بن أوس بن الحَدثان (٦) - ﵁ - قال: أرسل إليَّ عمر بن الخطاب - ﵁ -: فدخلت عليه، فقال أنَّه قد حضر أهل أبيات من قومك وإنا قد أمرنا لهم برضح فاقسمُه بينهم، فقلت: يا أمير المؤمنين، مُر بذلك غيري. قال: اقبضه أيها المرء. فبينا أنا كذلك إذ جاءني مولاه، فقال: عبد الرحمن بن عوف والزبير (٧) وسعد - ﵃ - يستأذنون، فقال: ائذن لهم ثم مكث ساعة ثم جاء، فقال: هذا علي والعباس - ﵄ - يستأذنَانِ، فقال: ائذن لهما فلما دخل العباس، قال: يا أمير المؤمنين: اقض بيني وبين أهل هذا الغادر الفاجر الخائن (٨) وهما حينئذٍ يختصمان\n_________\n(١) الفقيه الحافظ متَّفقٌ على جلالته وإتقانه.\n(٢) الطبري، الإمام العالم المجتهد صاحب التَّصانيف البديعة.\n(٣) في الأصل: أبو. وهو خطأ، والتصويب من (م).\n(٤) محمَّد بن عبد الأعلى الصنعانيُّ القَيْسِيُّ، أبو عبد الله البَصْريّ، ثقة.\n(٥) محمَّد بن ثور الصَّنْعَانيُّ، أبو عبد الله العابد، ثقة.\n(٦) له رؤية.\n(٧) في (م): عثمان.\n(٨) قال القاضي عياض: قال المازري هذا اللفظ الذي وقع لا يليق ظاهره بالعباس وحاشى لعلي أن يكون فيه بعض هذِه الأوصاف فضلًا عن كلها، ولسنا نقطع بالعصمة إلَّا للنبي - ﷺ - ولمن شهد له بها، ولكنَّا مأمورون بحسن الظن بالصحابة - ﵃ - أجمعين، ونفي كل رذيلة عنهم، وإذا أنسدت طرق تأويلها نسبنا الكذب إلى رواتها، قال: وقد حمل هذا المعنى بعض النَّاس على أن أزال هذا اللفظ من نسخته تورعًا عن إثبات مثل هذا ولعلّه حمل الوهم على رواته. =","vol":"26","page":205},{"text":"فيما أفاء الله -﷿- على رسوله من أموال بني النضير، فقال القوم: اقضِ بينهما يا أمير المؤمنين وأرح كل واحد منهما من صاحبه، فقد طالت خصومتهما، فقال: أنشدكم بالله الذي تقوم السماء والأرض بأمره (١)، أتعلمون أن رسول الله - ﷺ - قال: \"لا نورث ما تركنا صدقه\". قالوا: قد قال ذلك. قال لهما: أتعلمان أنَّ رسول الله - ﷺ - قال ذلك؟ قالا: نعم قال: فأنا أخبركم بهذا الفيء، إنَّ الله تعالى خصَّ نبيَّه بشيء (٢) لم يعطه غيره فقال: ﴿وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ﴾ فكانت هذِه لرسول الله - ﷺ - خاصَّة، فوالله ما اختارها دونكم ولا استأثر بها عليكم، ولقد قسمها عليكم حتَّى بقي منها هذا المال، فكان رسول الله - ﷺ - ينفق على أهله سنتهم ثم يجعل ما بقي في مال الله -﷿- (٣).\n_________\n= قال المازري: وإذا كان هذا اللفظ لا بد من إثباته ولم نصف الوهم إلى رواته فأجود ما حمل عليه أنَّه صدر من العباس على جهة الإدلال على ابن أخيه، لأنَّه بمنزلة ابنه، وقال: ما لا يعتقده، وما يعلم براءة ذمة ابن أخيه منه، ولعلّه قصد بذلك ردعه عما يعتقد أنَّه مخطئ فيه، وإنَّ هذِه الأوصاف يتَّصف بها لو كان يفعل ما يفعله عن قصد، ولا بد من هذا التأويل ....\nانظر: هامش \"صحيح مسلم\" ٣/ ١٣٧٩.\n(١) ليست في الأصل.\n(٢) في الأصل: لشيء. والتصويب من (م).\n(٣) [٣٠٦٦ - ٣٠٦٧] الحكم على الإسناد:\nشيخ المصنف في الإسناد الأوَّل لم يذكر بجرحٍ أو تعديل، وفي الثَّاني مبهم.\nالتخريج:\nأخرجه البُخاريّ كتاب فرض الخمس، باب فرض الخمس (٣٠٩٤)، من طريق =","vol":"26","page":206},{"text":"﴿وَلَكِنَّ اللَّهَ يُسَلِّطُ رُسُلَهُ عَلَى مَنْ يَشَاءُ﴾ قال مجاهد: أعلمهم الله تعالى وذكرهم أنَّه إنَّما نصر رسوله ونصرَهم بغير كُراع ولا عُدة، ولكن الله يسلط رسله على من يشاء (١)، أي: ينصرهم على من يشاء من أعدائه. ﴿وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-5552>٧ </span>- قوله -﷿- ﴿مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى﴾\nيعني: من أموال الكفار أهل القرى (٢).\nقال ابن عباس - ﵄ -: هي قريظة والنَّضير، وهما بالمدينة وفدك، وهي من المدينة على ثلاثة أميال وخيبر، وقرى عُرَيْنَة (٣) وينبع (٤) جعلها الله تعالى لرسوله - ﷺ - يحكم فيها ما أراد فاحتواها كلها (٥).\n_________\n= مالك بن أنس عن ابن شهاب به بنحوه مطولًا، وأخرجه مسلم كتاب الجهاد والسير، باب حكم الفيء (١٧٥٧)، من طريق جويرية عن مالك به بنحوه، وأخرجه النَّسائيّ كتاب الفيء، باب قسم الفيء (٤١٥٤) من طريق عكرمة بن خالد عن مالك به بمعناه، وأخرجه الإمام أحمد في \"المسند\" ١/ ٤٨ (٣٣٧) من طريق عمرو عن الزُّهريّ به بمعناه، وأخرجه الطبري في \"جامع البيان\" ٨/ ٨٢ عن ابن عبد الأعلى به بمعناه، وانظر: \"الجامع لأحكام القرآن\" ١٨/ ١١ نحوه.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٦.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٧٣، \"زاد المسير\" لابن الجوزي ٨/ ٢١٠.\n(٣) قرى عرينة: موضع ببلاد فزارة، وقيل قرى بالمدينة، وعرينة قبيلة من العرب. انظر: \"معجم البلدان\" لياقوت ٤/ ١١٥.\n(٤) يَنْبُع: هي بين مكّة والمدينة، وهي من بلاد بني ضمرة قوم عزة كُثير.\nانظر: \"معجم ما استعجم\" للبكري ٢/ ١٤٠٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٦، \"معالم التنزيل\" للبغوي ٨/ ٧٢ مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢.","vol":"26","page":207},{"text":"﴿فَلِلَّهِ﴾ قيل: معناه فلله أَنْ يأمركم فيها بما أراد تعالى (١).\n﴿وَلِلرَّسُولِ﴾ وذلك أنَّ النبيَّ - ﷺ - لما فتح الله عليه وادي القرى قال ناس من أصحابه: هلَّا قسمتها فنزلت: ﴿مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى﴾ الآية (٢).\n﴿وَلِذِي الْقُرْبَى﴾ قرابة رسول الله - ﷺ - بني هاشم (٣) وبني المطلب (٤) (٥).\nواختلف الفقهاء في وجه استحقاقها قسمتهم من مال الفيء والغنيمة.\nفقال قوم: إنَّهم يستحقون ذلك بالقرابة؛ لأنَّهم مُنعوا الزكاة، ولا\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ١٢٠.\n(٢) انظر: \"الدر المنثور\" للسيوطي ٦/ ٢٨٤.\n(٣) بنو هاشم: بطن من قريش، من العدنانية، وهو بنو هاشم بن عبد مناف، واسم هاشم عمرو، وسمي هاشمًا لهشمه الثريد لقومه في شدة المحل، وذلك أنَّه كان إليه الرفادة والسقاية بمكة، وانتهت إليه سيادة قريش.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (٤٣٥).\n(٤) بنو عبد المطلب: بطن من هاشم، واسم عبد المطلب: عامر فيما قال ابن قتيبة وابن إسحاق، وإنَّما سمي عبد المطلب؛ لأنَّه كان صغيرًا بالمدينة عند أمه سلمى بنت عمرو، فأخذه عمه المطلب بن عبد مناف، وأتى به مكّة، وهو راكب خلفه على بعير، فقالت قريش حينئذ: هذا عبد المطلب.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (٣٤١).\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٤، \"جامع البيان\" للطبري ٢٨/ ٣٩، \"الوسيط\" للواحدي ٤/ ٢٧٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢.","vol":"26","page":208},{"text":"تعتبر فيهم الحاجة وعدم الحاجة (١) وإليه ذهب الشافعي وأصحابه ﵏.\nوقال آخرون إنَّما يستحقون ذلك بالحاجة لا بالقرابة، وإليه ذهب أبو حنيفة وأصحابه ﵏ فإذا قسم ذلك بينهم فضل الذكور على الإناث كالحكم في الميراث، فيكون للذكر سهمان وللأنثى سهم (٢).\nوقال محمَّد بن الحسن: بل سوى بينهم ولا يفضل الذكران على الإناث.\n﴿وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ﴾\nذكر حكم هاتين الآيتين:\nاختلف العلماء فيه:\nفقال بعضهم: أراد بقوله: ﴿مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى﴾ الغنائم التي يأخذها المسلمون من أموال الكفار في ابتداء الإسلام عنوة وغلبة لهؤلاء الذين سماهم الله تعالى في سورة الحشر، دون الغانمين الموجفين (٣) عليها، ثم نسخ الله ذلك بقوله في سورة الأنفال: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ﴾ (٤) هذا قول يزيد بن رومان وقتادة.\n_________\n(١) انظر: \"الأم\" للشافعي ٤/ ١٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢.\n(٢) انظر: \"البحر الرائق\" للنسفي ٥/ ١٥٣ - ١٥٤.\n(٣) الموجفين: من الإيجاف، أي: سرعة السير.\nانظر: \"لسان العرب\" لابن منظور (وجف).\n(٤) الأنفال: ٤١، أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٧ - ٣٨.","vol":"26","page":209},{"text":"وقال بعضهم: الآية الأولى بيان حكم أموال بني النضير خاصةً لقوله، ﴿وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ﴾ والآية الثانية حكم سائر الأموال التي أصيبت بغير قتال ولا إيجاف عليها بالخيل والجمال (١).\nوقال الآخرون هما واحد، والآية الثانية حكم قسم المال الذي ذكر الله تعالى في الآية الأولى. واعلم أنَّ جملة الأموال التي للأئمة والولاة فيها مدخل على ثلاثة أضرب:\nأحدها: ما أخذ من المسلمين على طريق التطهير لهم كالصدقات والزكوات.\nوالثاني: الغنائم، وهو ما يحصل في أيدي المسلمين من أموال الكافرين بالحرب والقهر والغلبة.\nوالثالث: الفَيء: وهو ما رجع للمسلمين من أموال الكافرين عفوًا صفْوًا من غير قتال ولا إيجاف خيل وركاب، مثل مال الصلح والجِزية والخراج والعشور التي تؤخذ من تجار الكفار إذا دخلوا دار الإسلام، ومثل أن يهرب المشركون ويتركوا أموالهم، أو يموت منهم في دار الإسلام أحد لا وارث له، فأمَّا الصدقات فمصرفها ما ذكر الله تعالى: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا﴾ الآية (٢).\nوقد مضى البيان على أهل السهمان (٣)، وأما الغنائم فإنَّها كانت\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١٤٤، \"زاد المسير\" لابن الجوزي ٨/ ٢١٠.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٩٣ - ٣٩٤.\n(٣) السهمان: واحده سهم وهو النصيب والحظ. =","vol":"26","page":210},{"text":"في صدر الإسلام لرسول الله - ﷺ - يصنع فيها ما يشاء كما قال تعالى في الأنفال: ﴿قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ﴾ (١) ثم نُسخ ذلك بقوله: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ﴾ الآية (٢)، فجعل الله أربعة أخماسها للغانمين تقسم بينهم فأما ما كان من النقود والعروض والأمتعة والثياب والكراع والدواب، فإنَّها تقسم بينهم ولا تحبس عليهم، فأما العقار فاختلف الفقهاء فيه:\nفقال مالك ﵀: للإمام أن يحبس الأراضي عنهم ويجعلها وقفًا على مصالح المسلمين (٣).\nوقال أبو حنيفة ﵀: الإمام مخيَّر بين أن يقسمها بينهم وبين أن يحبسها عليهم ويجعلها وقفًا على مصالح المسلمين.\nوقال الشافعي ﵀: ليس للإمام حبسها عنهم بغير رضاهم وحكمها حكم سائر الأموال، وهو الاختيار (٤)، لأنَّ الله -﷿- أخرج الخمس منها بعدما أضاف إليهم الجميع بقوله: ﴿غَنِمْتُمْ مِنْ شَيْءٍ﴾ فدلَّ على أنَّ الباقي لهم وحقهم، وأما الخمس الباقي فينقسم\n_________\n= انظر: \"لسان العرب\" لابن منظور (سهم).\n(١) الأنفال: ١.\n(٢) الأنفال: ٤١، وانظر: \"المغني\" لابن قدامة ٩/ ٢٨٣ ما سبق من قوله: واعلم أنَّ جملة الأموال. \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٥.\n(٣) انظر: \"الحاوي الكبير\" للماوردي ١٠/ ٤٤٨ - ٤٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٥.\n(٤) انظر: \"الحاوي الكبير\" للماوردي ١٠/ ٤٥٠.","vol":"26","page":211},{"text":"على خمسة أسهم، سهم لرسول الله - ﷺ - وسهم لذوي القربى وسهم لليتامى، وسهم للمساكين وسهم لأبناء السبيل (١)، وأما الفيء فإنَّه كان يقسم في عهد النبي - ﷺ - على خمسة وعشرين سهمًا أربعة أخماسها وهي عشرون سهمًا لرسول الله - ﷺ - يفعل بها ما شاء، ويحكم فيها بما أراد. والخمس الباقي يقسم على ما يقسم عليه خمس الغنيمة وأما بعد وفاته - ﷺ - فقد اختلف الفقهاء في الأربعة الأخماس التي كانت له - ﷺ - من الفيء.\nفقال قوم: إنها تصرف إلى المجاهدين المترصدين للقتال في الثغور (٢)، وهو أحد قولي الشافعي ﵀.\nوقال آخرون: تصرف إلى مصالح المسلمين من سد الثغور وحفر الأنهار وبناء القناطر (٣) ونحوها، يبدأ بالأهم فالأهم، وهو القول الآخر للشافعي (٤) - ﵁ - وأما السهم الذي كان لرسول الله - ﷺ - من خمس الفيء وخمس الغنيمة فإنه يصرف بعد وفاته إلى مصالح المسلمين بلا خلاف، كما قال النبي - ﷺ - \"ليس لي من غنائمكم إلَّا الخمس، والخمس مردود فيكم\" وكذلك ما خلفه من المال غير\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٣٨.\n(٢) انظر: \"الحاوي الكبير\" للماوردي ١٠/ ٤٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢.\n(٣) القناطر: ما ارتفع من البنيان.\nانظر: \"لسان العرب\" لابن منظور (قنطر).\n(٤) انظر: \"الحاوي الكبير\" للماوردي ١٠/ ٤٣١.","vol":"26","page":212},{"text":"موروث عنه، بل هو صدقة تصرف عنه إلى مصالح المسلمين، كما قال - ﷺ -: \"إنَّا لا نورث ما تركنا صدقة\" (١) فكانت صفايا رسول الله - ﷺ - من مال الفيء الذي خصه الله به له ينفق منه على أهله نفقة سنة، فما فضل يجعل في الكراع والسلاح في سبيل الله كما ذكرنا (٢) فلما توفي رسول الله - ﷺ - وُليها أبو بكر - ﵁ - فجعل يفعل فيها كما فعل رسول الله - ﷺ -، ثم وليها عمر - ﵁ - على ما ولي رسول الله - ﷺ - وأبو بكر - ﵁ - فلما استخلف عثمان - ﵁ - وليها على سبيل ما وليها النبي - ﷺ - وصاحباه، ثم وليها علي بن أبي طالب - ﵁ - على سبيل التولية وجعله القيم فيها، فجعل يليها على ما وليها رسول الله - ﷺ - وصاحباه (٣)، وبالله التوفيق.\n[٣٠٦٨] وأخبرني عقيل بن محمد الجرجاني (٤)، أنَّ أبا الفرج البغدادي (٥) أخبرهم عن محمد بن جرير (٦)، قال: حدثنا ابن عبد الأعلى (٧)، قال: حدثنا ابن ثور (٨)، عن معمر (٩) (عن\n_________\n(١) سيأتى تخريجه.\n(٢) انظر: \"الحاوي الكبير\" للماوردي ١٠/ ٤٩٦، \"إعراب القرآن\" للنحاس ٤/ ٣٩٤ نحوه مختصرًا، \"الجامع لأحكام القرآن\" ١٨/ ١٣ من قوله: وقال آخرون.\n(٣) انظر نحوه في \"إعراب القرآن\" للنحاس ٤/ ٣٩٢.\n(٤) لم أجده.\n(٥) هو المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٦) الطبري، الإمام العالم المجتهد، عالم العصر صاحب التصانيف البديعة.\n(٧) محمد بن عبد الأعلى، ثقة.\n(٨) محمد بن ثور، ثقة.\n(٩) في الأصل: أبي معمر. خطأ، والتصويب من (م)، وهو ابن راشد، ثقة ثبت فاضل.","vol":"26","page":213},{"text":"أيوب) (١) عن عكرمة بن خالد (٢)، عن مالك بن أوس بن الحدثان (٣) - ﵃ - قال: قرأ عمر بن الخطاب - ﵁ - هذِه الآية: ﴿إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ﴾ حتى بلغ ﴿عَلِيمٌ حَكِيمٌ﴾ فقال: هذِه لهؤلاء ثم قرأ قوله تعالى: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ﴾ (٤) فقال: هذِه لهؤلاء ثم قرأ: ﴿مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى﴾ حتى بلغ: ﴿لِلْفُقَرَاءِ الْمُهَاجِرِينَ﴾ ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ﴾ ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾ ثم استوعبت هذِه للمسلمين عامة فليس أحد إلَّا له فيه حق ثم قال: لئن عشت ليأتين الراعي وهو يسير وحمير (٥) نصيبه منها لم يعرق فيها جبينه (٦).\n_________\n(١) من (م)، وهو السختياني، ثقة ثبت حجة.\n(٢) ثقة.\n(٣) له رؤبة.\n(٤) الأنفال: ٤١.\n(٥) كذا في الأصل، وفي (م): جمير. وفي مصادر التخريج:\nحمره.\n(٦) [٣٠٦٨] الحكم على الإسناد:\nفي إسناده: شيخ المصنف لم أجده.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٨٣، ٢٨٤ عن معمر به بنحوه، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٧، عن ابن عبد الأعلى به بنحوه، وأخرجه معمر بن راشد في \"الجامع\" ١١/ ١٠١ عن عبد الرزاق، عن معمر به بمعناه، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٨٦، وعزاه لعبد الرزاق وأبو عبيد وابن جرير وابن المنذر وابن مردويه بنحوه.","vol":"26","page":214},{"text":"قال قتادة: كان الفيء للمذكورين في قوله: ﴿مَا أَفَاءَ اللَّهُ﴾ الآية، ثم نسخ بقوله: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ﴾ (١) فجعل الخمس لمن كان له الفيء وما بقي من الغنيمة لمن قاتل (٢).\nوقيل: إنَّ سورة الحشر، نزلت بعد سورة الأنفال، فمن المحال أن ينسخ المتقدم المتأخر (٣).\nوقال ابن أبي نجيح: المال ثلاثة: مَغنم أو فَيء أو صدقة، وليس منه درهم إلَّا قد بيَّن الله تعالى موضعه، وهذا أشبه (٤) ومذهب الشافعي ﵀: أنَّ سبيل خمس الفيء سبيل خمس الغنيمة، وأنَّ أربعة أخماسه كانت للنبي - ﷺ -، وهي بعده لمصالح المسلمين. وله قول آخر أنَّها بعده للمرصدين أنفسهم للقتال بعده خاصة (٥).\nقوله -﷿-: ﴿كَيْ لَا يَكُونَ دُولَةً﴾ قراءة العامة: ﴿يَكُونَ﴾ بالياء ﴿دُولَةً﴾ بالنصب (٦) أي: كي لا يكون الفيء دُولة (٧) وقرأ أبو جعفر\n_________\n(١) الأنفال: ٤١.\n(٢) أورده السيوطي في \"الدر المنثور\" ٦/ ٢٨٤ - ٢٨٥ وعزاه لعبد بن حميد عنه.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٤.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٤.\n(٥) انظر: \"الأم\" للشافعي ٤/ ١٧٧ - ١٧٩، \"الجامع لأحكام القرآن\" ١٨/ ١٥.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٥، \"جامع البيان\" للطبري ٢٨/ ٣٩، \"التذكرة\" لابن غلبون ٢/ ٥٨٥، \"التبصرة\" لمكي (ص ٦٩٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٦، \"معالم التنزيل\" للبغوي ٨/ ٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦.","vol":"26","page":215},{"text":"والأعرج وهشام وأبو حيوة (تكون) بالتاء (دُولَةٌ) بالرفع (١) أي: لا تكون الغنيمة والأموال، ورفع (دولة) على اسم كان وجعل الكينونة بمعنى الوقوع وحينئذٍ لا خبر له (٢).\nوقراءة العامة على ضم الدال من قوله: ﴿دُولَةً﴾، وقرأها أبو عبد الرحمن السُّلمي وأبو حيوة دَولةً بنصب الدال (٣).\nقال عيسى بن عُمر: هما لغتان بمعنى واحد (٤).\nوفرق الآخرون بينهما فقالوا: الدَّوْلَة بفتح الدال الظَّفَر والغلبة في الحرب وغيرها، وهي مصدر (٥) والدُّولة بالضم اسمٌ للشيء الذي يتداوله الناس من الأموال بينهم (٦).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٥، \"جامع البيان\" للطبري ٢٨/ ٣٩، (معاني القرآن\" للزجاج ٥/ ١٤٦، \"المحتسب\" لابن جني ٢/ ٣١٦، \"التذكرة\" لابن غلبون ٢/ ٥٨٥، \"التبصرة\" لمكي (ص ٦٩٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٦، \"النكت والعيون\" للماوردي ٥/ ٥٠٣، \"معالم التنزيل\" للبغوي ٨/ ٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٥، \"معاني القرآن\" للزجاج ٥/ ١٤٦، \"التذكرة\" لابن غلبون ٢/ ٥٨٥، \"التبصرة\" لمكي (ص ٦٩٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي عنه ١٨/ ١٦ ونسبه ليونس والأصمعي.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦.\n(٦) انظر: \"زاد المسير، لابن الجوزي ونسبه للزجاج ٨/ ٢١١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦.","vol":"26","page":216},{"text":"وقال أبو عبيدة: الدولة اسم الشيء الذي يتداول والدُّولة الفِعل (١).\n﴿بَيْنَ الْأَغْنِيَاءِ مِنْكُمْ﴾ معنى الآية: كي لا يكون الفيء دولة بين الرؤساء والأغنياء والأقوياء دون الفقراء والضعفاء، وذلك أنَّ أهل الجاهلية كانوا إذا غنموا غنيمةً أخذ الرئيس رُبعَها لنفسه، وهو المِرْباع، ثم يصطفي منها أيضًا بعد المرْباع ما شاء (٢).\nوفيه يقول شاعرهم (٣):\nلك المربَاع منها والصَّفايَا (٤) ... وحُكمكَ والنَّشيطة (٥) والفُضولُ (٦) (٧)\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٣٩، \"معالم التنزيل\" للبغوي ٨/ ٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٣٩، \"معالم التنزيل\" للبغوي ٨/ ٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦.\n(٣) هو عبد الله بن عَثْمة الضبي، أحد شعراء المفضليات، وهو مخضرم.\n(٤) الصفايا: جمع الصَّفِي وهو ما اختاره الرئيس من الغنيمة واصطفاه لنفسه قبل القسمة من فرس أو سيف أو غيره.\nانظر: \"لسان العرب\" لابن منظور (صفي).\n(٥) النَّشيطة: ما يغنمه الغزاة في الطريق قبل البلوغ إلى الموضع الذي قصدوه، وقال ابن سيده: النشيطة من الغنيمة: ما أصاب الرئيس في الطريق قبل أنْ يصير إلى بيضة القوم. انظر: \"لسان العرب\" لابن منظور (نشط).\n(٦) الفضول: وهو ما فضل من الغنائم حين تقسم.\nانظر: \"لسان العرب\" لابن منظور (فضل).\n(٧) انظر: \"البيان والتبيين\" للجاحظ ١/ ٣٨١، \"لسان العرب\" لابن منظور (فضل)، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦.","vol":"26","page":217},{"text":"يقول لئلا يعمل فيها كما كان يعمل في الجاهلية فجعل الله تعالى هذا لرسول الله - ﷺ - يقسمه في المواضع التي أمر بها ليس فيها خمس، فإذا جاء خمس بين المسلمين جميعًا (١).\n﴿وَمَا آتَاكُمُ﴾ أعطاكم (٢).\n﴿الرَّسُولُ﴾ من الفيء والغنيمة (٣).\n﴿فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ﴾ من الغلول وغيره (٤).\n﴿فَانْتَهُوا﴾ قال الفراء: نزل في الرؤساء فرضوا (٥).\nوقيل: هو عام (٦).\nقال الحسن: في هذِه الآية يؤتيهم الغنائم ويمنعهم الغلول (٧).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٧.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٣٩، \"النكت والعيون\" للماوردي ٥/ ٥٠٤، \"معالم التنزيل\" للبغوي ٨/ ٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٧.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٣٩، \"معاني القرآن\" للزجاج ٥/ ١٤٦، \"النكت والعيون\" للماوردي ٥/ ٥٠٤، ونسبه للسدي، \"معالم التنزيل\" للبغوي ٨/ ٧٤، \"زاد المسير\" لابن الجوزي ٨/ ٢١١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٧.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٣٩، \"إعراب القرآن\" للنحاس ٤/ ٣٩٥، \"النكت والعيون\" للماوردي ٥/ ٥٠٤، ونسبه للحسن، \"معالم التنزيل\" للبغوي ٨/ ٧٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٧.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٤، ونسبه للكلبي.\n(٦) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٤، \"الوسيط\" للواحدي ٤/ ٢٧٢، \"معالم التنزيل\" للبغوي ٨/ ٧٤.\n(٧) أخرجه الطبري في \"جامع البيان\" ١٨/ ١٣.","vol":"26","page":218},{"text":"[٣٠٦٩] أخبرني ابن فنجويه (١)، قال: حدثنا أبو حذيفة أحمد بن محمد (بن علي) (٢)، قال: حدثنا أبو محمد عبيد بن أحمد بن عبيد الصفار الحمصي (٣)، قال: حدثنا عطية بن بقية بن الوليد (٤)، قال: حدثني عيسى بن أبي عيسى (٥)، قال: حدثنا موسى بن أبي حبيب (٦)، قال: سمعت الحكم بن عمير الثمالي (٧) - ﵃- وكانت له\n_________\n(١) ثقة، صدوق كثير رواية المناكير.\n(٢) من (م) وهو الهمذاني، لم يذكر بجرح أو تعديل.\n(٣) عبيد بن أحمد بن عبيد الصفار الحمصي أبو محمد، حدث عن: سليمان بن عبد المجيد البهراني، ومحمد بن عوف والوليد بن مروان وعطية بن بقية بن الوليد، وروى عنه: جمح بن القاسم وأبو بكر بن المقرئ، ولم يذكر بجرحٍ أو تعديل. انظر: \"تاريخ دمشق\" لابن عساكر ٣٨/ ١٦٨.\n(٤) الحمصيُّ، شيخ محدث ليس بالماهر، بل طال عمره وتفرد.\n(٥) أبو جعفر الرَّازي التميمي، صدوق سيء الحفظ.\n(٦) موسى بن أبي حبيب الحمصي، روى عن: علي بن الحسين والحكم بن عمير الثمالي، روى عنه: عبد العزيز بن الخطاب الكوفي والحسن بن عطية، قال أبو حاتم الرازي: ضعيف الحديث، وقال الذهبي: خبره ساقط.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٤٠، \"ميزان الاعتدال\" للذهبي ٥/ ٣٢٧، \"لسان الميزان\" لابن حجر ٦/ ١١٥.\n(٧) الحكم بن عمير الثمالي، يعد في الشاميين، سكن حمص قيل: إن له صحبة، وكان بدريًا قال أبو حاتم: روى عن النبي أحاديث منكرة من رواية ابن أخيه موسى بن أبي حبيب وهو شيخ ضعيف الحديث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٢٥، \"معرفة الصحابة\" لأبي نعيم ٢/ ٧٢١، \"أسد الغابة\" لابن الأثير ٢/ ٤١، \"الإصابة في تمييز الصحابة\" لابن حجر ١/ ٣٤٧","vol":"26","page":219},{"text":"صُحبة- يقول: قال رسول الله - ﷺ -: \"إنَّ هذا القرآن صعبٌ مُستصعب عسير على (١) من تركه يسير على من طلبه واتبعه وحديثي صعب مستصعب وهو الحكم فمن استمسك بحديثي وحفظه نجا (٢) مع القرآن، ومن تهاون بالقرآن وبحديثي خسر الدنيا والآخرة، وأُمِرْتُم أن تأخذوا بقولي وتكتنفوا أمري وتتبعوا سنتي، فمن رضي بقولي فقد رضي بالقرآن ومن أسْتَهْزَأ بقولي فقد اسْتَهْزَأ بالقرآن، قال الله تعالى: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ \" (٣).\n[٣٠٧٠] وأخبرنا (الحسين بن محمد الفنحوي (٤)، قال: أخبرنا عبد الله بن محمد بن شنبة (٥)، قال: أخبرنا) (٦) جعفر (٧) بن محمد الفريابي (٨) وعبيد الله بن أحمد الكسائي (٩)، قالا: حدثنا أبو بكر بن\n_________\n(١) تكررت في الأصل.\n(٢) تكررت في الأصل.\n(٣) [٣٠٦٩] الحكم على الإسناد:\nإسناده ضعيف فيه موسى بن أبي حبيب، خبره ساقط، وفي إسناده من لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٣ بمثله.\n(٤) ثقة صدوق، كثير رواية المناكير.\n(٥) لم يذكر بجرحٍ أو تعديل.\n(٦) من (م).\n(٧) في الأصل: الحسن، وهو خطأ، والتصويب من (م).\n(٨) إمام حافظ ثبت.\n(٩) محله الصدق.","vol":"26","page":220},{"text":"أبي شيبة (١)، قال: حدثنا معاوية بن (٢) هشام (٣)، قال: حدثنا سفيان الثوري (٤)، عن الأعمش (٥)، عن إبراهيم (٦)، عن (عبد الرحمن بن يزيد) (٧) قال: لقي عبد الله بن مسعود - ﵁ - رجلًا محرمًا وعليه ثيابه فقال: انزع عنك هذا. فقال الرجل أتقرأ على هذا آية من كتاب الله؟ قال: نعم قوله: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ <span data-type=\"title\" id=toc-5553>(٨)</span>.\n﴿وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾\n\n٨ - قوله -﷿-: ﴿لِلْفُقَرَاءِ الْمُهَاجِرِينَ﴾\nيعني: كي لا يكون هذا الفيء دولة بين الأغنياء منكم، ولكن يكون للفقراء المهاجرين (٩).\n﴿الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ﴾ قال قتادة: هؤلاء المهاجرون\n_________\n(١) هو عبد الله بن محمد بن إبراهيم، ثقة، حافظ صاحب تصانيف.\n(٢) ليس في الأصل والمثبت من (م).\n(٣) القصَّار، أبو الحسن الكوفي، صدوق له أوهام.\n(٤) ثقة، حافظ إمام حجة، كان ربما دلس.\n(٥) ثقة، حافظ. لكنه مدلس.\n(٦) ابن يزيد النخعي، ثقة، إلا أنه يرسل كثيرًا.\n(٧) في الأصل: عبد الرحمن بن أبي يزيد، والتصويب من (م)، وهو ثقة.\n(٨) [٣٠٧٠] الحكم على الإسناد: فيه: معاوية بن هشام، صدوق، له أوهام، وابن شنبة لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٩.\n(٩) انظر: \"جامع البيان\" للطبري ٢٨/ ٤٠، \"الوسيط\" للواحدي ٤/ ٢٧٢.","vol":"26","page":221},{"text":"الذين تركوا الديار والأموال والأهلين والعشائر والأوطان حبًّا لله ورسوله، واختاروا الإسلام على ما كانت فيه من شدة، حتى ذُكر لنا أنَّ الرجل منهم كان يعصب الحجر على بطنه، ليقيم به صلبه من الجوع، وكان الرجل يتخذ الحفيرة (١) في الشتاء ما له دثار غيرُها (٢).\nوروى جعفر بن أبى (٣) المغيرة، عن سعيد بن جبير وسعيد بن عبد الرحمن بن أبزى، قالا: كان ناس من المهاجرين لَيْسَ لأحدهم الدار والزوجة والعبد والناقة يحج عليها ويغزو، فنسبهم الله تعالى إلى أنَّهم فقراء وجعل لهم سهمًا في الزكاة وهم الذين أخرجهم أهل مكة من ديارهم وأموالهم، كانوا مائة رجل (٤).\n﴿يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ﴾ أي: رزقًا في الجنة (٥).\n﴿وَرِضْوَانًا﴾ أي: مرضاة ربهم (٦).\n﴿وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ﴾ في الجهاد في سبيل الله.\n_________\n(١) الحفيرة: التراب المخرج من الشيء المحفور.\nانظر: \"لسان العرب\" لابن منظور (حفر).\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٤٠، \"معالم التنزيل\" للبغوي ٨/ ٧٥، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢٨٨ وعزاه لعبد بن حميد وابن المنذر.\n(٣) ليست في الأصل، والمثبت من كتب التراجم.\n(٤) أخرجه الطبري في\"جامع البيان\" ٢٨/ ٤٨.\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٣، \"معالم التنزيل\" للبغوي ٨/ ٧٥.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٧، \"زاد المسير\" لابن الجوزي ٨/ ٢١٢.","vol":"26","page":222},{"text":"﴿أُولَئِكَ هُمُ الصَّادِقُونَ﴾ في إيمانهم (١).\n\n<span data-type=\"title\" id=toc-5554>٩ </span>- قوله -﷿-: ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ﴾ أي: اتَّخذوا المدينة دارًا والهجرة (٢).\n﴿وَالْإِيمَانَ مِنْ قَبْلِهِمْ﴾ وهم الأنصار أسلموا في ديارهم وابتنوا المساجد قبل أن يهاجر النبي - ﷺ - بسنتين فأحسن الله -﷿- الثناء عليهم، ونظم الآية: ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ﴾ أي: توطنوا من قبل قدوم النبي - ﷺ - وأصحابه من المؤمنين عليهم وقد آمنوا (٣).\n﴿يُحِبُّونَ﴾ يعني: الأنصار (٤).\n﴿مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً﴾ أي: حزازة وغيظًا (٥)، وقيل: حسدًا (٦).\n﴿مِمَّا أُوتُوا﴾ أي: مما أعطي المهاجرون من الفيء، وذلك أنَّ\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٣، \"زاد المسير\" لابن الجوزي ٨/ ٢١٢.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٤١، \"الوسيط\" للواحدي ٤/ ٢٧٣، \"معالم التنزيل\" للبغوي ٨/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٢١٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٤١، ونسبه لقتادة، \"الوسيط\" للواحدي ٤/ ٢٧٣، \"معالم التنزيل\" للبغوي ٨/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٢١٢ نحوه.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٤١.\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٣، \"معالم التنزيل\" للبغوي ٨/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٢١٢.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٤٢.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٥ ونسباه للحسن، \"معالم التنزيل\" للبغوي ٨/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٢١٢.","vol":"26","page":223},{"text":"رسول الله - ﷺ - قسم أموال بني النضير بين المهاجرين ولم يعطِ الأنصار منها شيئًا إلَّا ثلاثة نفر كما ذكرناهم فطابت أنفس الأنصار بذلك (١).\n﴿وَيُؤْثِرُونَ﴾ إخوانهم من المهاجرين.\n﴿عَلَى أَنْفُسِهِمْ﴾ بأموالهم ومنازلهم (٢).\n﴿وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ فاقة وحاجة إلى ما يؤثرون به، ذلك أنَّهم قاسموهم ديارهم وأموالهم (٣).\n[٣٠٧١] وأخبرنا أبو محمد الشيباني (٤)، قال: أخبرنا أبو العباس الثقفي (٥)، قال: أخبرنا (محمود بن خداش) (٦) وسمعته يقول: ما أخذت ميزانًا قط. قال حدثنا محمد بن الحسن الشيباني (٧)، قال:\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٧٦.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٤٢، \"النكت والعيون\" للماوردي ٥/ ٥٠٦، \"الوسيط\" للواحدي ٤/ ٢٧٣، \"معالم التنزيل\" للبغوي ٨/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٢١٣.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٤٢، \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٤٦، \"النكت والعيون\" للماوردي ٥/ ٥٠٦، \"الوسيط\" للواحدي ٤/ ٢٧٣، \"معالم التنزيل\" للبغوي ٨/ ٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٢١٣.\n(٤) في (م): الحسن بن أحمد بن محمد الشيباني، إمام صدوق مسند عدل.\n(٥) في (م): محمد بن إبراهيم الثقفي. وهو محمد بن إسحاق بن إبراهيم، إمام حافظ ثقة.\n(٦) في الأصل: محمد بن أبي خداش، وهو خطأ، والتصويب من (م)، وهو الطالقاني، صدوق.\n(٧) أبو عبد الله الكُوفي، ليس بشيء.","vol":"26","page":224},{"text":"أخبرنا الفضيل (١) بن غزوان (٢)، عن أبي حازم (٣)، عن أبي هريرة - ﵃ - قال: جاء رجل إلى النبي - ﷺ - وقد أصابه الجهد، فقال يا رسول الله: إِني جائع فأَطعِمْني، فبعث رسول الله - ﷺ - إلى أزواجه: \"هل عندكنَّ شيئًا؟ \" فكلُّهن قالت: والذي بعثك بالحق ما عندنا إلَّا الماء، فقال رسول الله - ﷺ -: (٤) \" ما عند رسول الله ما يطعمك هذِه الليلة\" -ثم قال-\" من يضيف ضيف رسول الله هذا هذِه الليلة ﵀؟ \" فقام رجل من الأنصار، فقال: أنا يا رسول الله، فأخذه فانطلق به وأتى منزله، فقال لأهله: هذا ضيف رسول الله - ﷺ -، فأكرميه ولا تدَّخري عنه شيئًا، فقالت: والله ما عندنا إلَّا عيش الصبية وقوتَهم،\n_________\n(١) في الأصل: الفضل. والتصويب من كتب الترجمة.\n(٢) ابن جَرِير الضَّبِّيُّ مولاهم، أبو الفضل الكوفي، ثقة.\n(٣) الأشجعي، هو سلمان الكُوفيُّ، ثقة.\n(٤) كتب في الهامش في أعلى (٤٦/ أ)، روى الحافظ النسفي في كتاب فضائل الأعمال بإسناده إلى حماد بن سلمة أنَّ عاصم بن أبي النجود شيخ القراء في زمانه قال: أصابتني خصاصة فجئت إلى بعض إخواني فأخبرته بأمري، فرأيت في وجهه الكراهة، فخرجت من منزله إلى الجبانة فصليت ما شاء الله ثم وضعت وجهي على الأرض، وقلت: يا مسبب الأسباب، يا فاتح الأبواب، يا سامع الأصوات، يا مجيب الدعوات، ويا قاضي الحاجات، اكفني بحلالك عن حرامك واغنني بفضلك عمن سواك. قال: فوالله ما رفعت رأسي حتى سمعت وقعة بقربي فرفعت رأسي فإذا حداءة طرحت كيسًا أحمر، فأخذت الكيس فإذا فيه ثمانون دينارًا وجوهرًا ملفوفًا في قطنة مندوفة، قال: فبعت الجوهر بمال عظيم وفضل لي الدنانير، فاشتريت بها عقارًا وحمدت الله تعالى على ذلك.\nكتب اسم مؤلف غير واضح ﵀. لم أجده.","vol":"26","page":225},{"text":"قال: قومي فعلِّليهم عن قوتهم حتى يناموا ولا يطعموا شيئًا ثم أسرجي وأبرزي، فإذا أخذ الضيف ليأكل قومي كأنَّك تصلحين السراج، فاطفئيه، وتعالَي نمضغ ألسنتنا لضيف رسول الله - ﷺ - حتى يشبع ضيفه، فقامت إلى الصبية فعللتُهم حتى ناموا عن قوتهم، ولم يَطعموا شيئًا ثم قامت فأبرزت وأسرجت، فلما أخذ الضيفُ ليأكل قامت كأنَّها تصلح السراج فأطفأته وجعلا يمضغان ألسنتهما، والضيف يظن أنَّهما يأكلان معه حتى شبع ضيف رسول الله - ﷺ - وباتا طاوَييْن (١)، فلما أصبحا غَدَوَا على رسول الله - ﷺ -، فلما نظر إليهما تبسم ثم قال: \"لقد عجب الله تعالى من فلان وفلانة ومن صنيعهما بضيفهما هذِه الليلة\" فأنزل الله -﷿-: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ الآية (٢).\n_________\n(١) طاويين: من طَوى، أي: خالي البطن جائع. انظر: \"لسان العرب\" (طوى).\n(٢) [٣٠٧١] الحكم على الإسناد:\nإسناده ضعيف، فيه محمد بن الحسن الشيباني ليس بشيء، لكن صح من غير طريقه كما سيأتي.\nالتخريج:\nأخرجه البخاري في كتاب مناقب الأنصار، باب: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ (٣٧٩٨) من طريق محمد بن داود عن الفضيل بن غزوان به بمعناه، وأخرجه مسلم في كتاب الأشربة، باب إكرام الضيف وفضل إيثاره (٢٠٥٤) من طريق جرير بن عبد الحميد عن الفضيل بن غزوان به بمعناه، وأخرجه الترمذي كتاب التفسير، باب ومن سورة الحشر (٣٣١٥) من طريق وكيع عن الفضيل بن غزوان به بمعناه مختصرًا، قال أبو عيسى: هذا حديث حسن صحيح. =","vol":"26","page":226},{"text":"وقال أنس بن مالك - ﵁ - أُهْديَ لِرجل من الصحابة رأسُ شاةٍ مشوية وكان مجهودًا فوجَّه به إلى جارٍ له، فتداولته سبعة أنفس في سبعة أبيات حتى عاد إلى الأولى، فأنزل الله ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ (١).\nويحكى عن أبي الحسين الأنطاكي أنَّه اجتمع عنده نيف وثلاثون رجلًا بقرية بقرب الرَّي (٢) ومعهم أرغفة معدودة لم تسع بجميعهم، فكسروا الرغفان وأطفؤوا السراج وجلسوا للطعام فلما رفع فإذا الطعام بحاله لم يأكل منهم أحد إيثارًا لصاحبه على نفسه (٣).\nويحكى عن (أبي الجهم بن) (٤) حذيفة العدوي، قال: انطلقتُ يوم\n_________\n= وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٤٢ - ٤٣، من طريق ابن الفضيل، عن الفضيل بن غزوان به بمعناه، وأخرجه الواحدي في \"أسباب النزول\" (ص ٤٣٩) به بنحوه، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ٧٦، كلاهما من طريق عبد الله ابن داود عن الفضيل ابن غزوان به بنحوه.\n(١) أخرجه الحاكم في \"المستدرك\" ٢/ ٥٢٦ بنحوه، والواحدي في \"أسباب النزول\" كلاهما أخرجاه من حديث ابن عمر بنحوه (ص ٤٤٠)، وانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢١٥ بنحوه.\n(٢) الرَّي: بلد قريبة من خراسان.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٦٩٠.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩.\n(٤) ساقطة من الأصل وهو أبو الجهم بن حذيفة بن غانم بن عامر بن عبد الله القرشي العدوي، كان من مسلمة الفتح، وكان من معمري قريش ومشيختهم، مات في آخر خلافة معاوية.\nانظر: \"الإصابة\" لابن حجر ٤/ ٣٥ (٢٠٧).","vol":"26","page":227},{"text":"اليرموك (١) أطلبُ ابن عم لي ومعي شيء من الماء، وأنا أقول إن كان به رمق سقيتهُ ومسحت به وجهه، فإذا أنا به، فقلت: أسقيك؟ فأشار برأسه أن نعم، فإذا رجل يقول: آه آه، فأشار ابن عمي إليَّ أن انطلق به إليه فجئته، فإذا هو هشام بن العاص، فقلت: أسقيك، فسمع آخر يقول: آه آه، فأشار هشام أن أنطلق به إليه، فجئته فإذا هو قد مات ثم رجعت إلى هشام، فإذا هو قد مات، ثم رجعت إلى ابن عمي، فإذا هو قد مات (٢).\n[٣٠٧٢] وسمعت أبا القاسم الحسن (٣) بن محمد النيسابوري (٤)، يقول: سمعت أبا عبد الله الجرجاني (٥)، يقول: سمعت الحسن بن عَلويه الدامغاني (٦) يحكي عن أبي يزيد البسطامي (٧)، يقول: ما غلبني أحد ما غلبني شاب من أهل بَلْخ قدم علينا حاجًّا، فقال لي:\n_________\n(١) اليرموك: واد بناحية الشام في طرف الغور يصب في نهر الأردن ثمَّ يمضي إلى البحيرة المنتنة، وكانت به حرب بين المسلمين والروم في أيَّام أبي بكر الصديق - ﵁ -.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٤٣٤.\n(٢) أخرجه ابن المبارك في \"الزهد\" ١/ ١٨٥ (٥٢٥).\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٠.\n(٣) في الأصل: الحسين، والتصويب من (م).\n(٤) المفسر، الواعظ. قيل: كذبه الحاكم.\n(٥) محمد بن عبيد الله الإمام المحدث الحجة.\n(٦) ثقة.\n(٧) طيفور بن عيسى بن شروسان، زاهد مشهور، قل ما روى.","vol":"26","page":228},{"text":"يا أبا يزيد ما حد الزهد عندكم؟ قلت: إذا أكلنا شكرنا وإذا فقدنا صَبَرنا، فقال: هكذا دأب كلاب بلخ عندنا، فقلت: وما حد الزهد عندكم؟ فقال: إذا فقدنا شكرنا وإذا وجدنا آثرنا (١).\n[٣٠٧٣] وسمعت أبا القاسم الحبيبي (٢)، يقول: سمعت أبا محمد البلاذري (٣)، يقول: سمعت بكر (٤) بن عبد الرحمن (٥)، يقول: سئل ذو النون المصري (٦) عن علامة الزاهد المشروح صدره، فقال: ثلاث: تفريق المجموع، وترك طلب المفقود والإيثار عند القوت (٧).\nوقال ابن عباس - ﵄ -: قال: قال رسول الله - ﷺ - يوم بني النضير للأنصار: \"إن شئتم قدمتم للمهاجرين من أموالكم ودياركم وشاركتموهم في هذِه الغنيمة، وإن شئتم كانت لكم دياركم\n_________\n(١) [٣٠٧٢] الحكم على الإسناد:\nفي إسناده: شيخ المصنف: قيل: كذبه الحاكم.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٨.\n(٢) قيل: كذبه الحاكم.\n(٣) أحمد بن محمد بن إبراهيم الطوسي إمام حافظ.\n(٤) في (م): بكير.\n(٥) ابن عبد الله بن عبد الرحمن بن أبي ليلى الأنصاري. ثقة.\n(٦) الزاهد شيخ الديار المصرية، كان واعظًا.\n(٧) [٣٠٧٣] الحكم على الإسناد:\nفي إسناده: شيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩.","vol":"26","page":229},{"text":"وأموالكم ولم يقسم لكم شيء من الغنيمة \"، فقالت الأنصار: بل نقسم لإخواننا من ديارنا وأموالنا ونؤثرهم بالغنيمة ولم نشاركهم فيها فأنزل الله تعالى: ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ الآية (١).\n﴿وَمَنْ يُوقَ شُحَّ نَفْسِهِ﴾ أي: يقيه الله شح نفسه فيؤدي الزكاة المفروضة (٢).\n﴿فَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾، والشح في كلام العرب: البخل، ومنع الفضل.\nيقال: فلان شحيح بيِّن الشُّحِّ والشِّح والشِّحَّةِ والشَّحاحَةِ (٣).\nقال عمرو بن كلثوم:\nترى اللَّحِزَ (٤) الشَّحيحَ إذا أُمِرَّتْ ... عليهِ لِمَالِهِ فيها مُهِيْنًا (٥)\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٦ نحوه، \"معالم التنزيل\" للبغوي بنحوه ٨/ ٧٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٨، \"السيرة الحلبية\" لعلي الحلبي ٢/ ٥٦٨.\n(٢) انظر: نحوه في \"الجامع لأحكام القرآن\" ١٨/ ٢٥.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٤٣، \"معالم التنزيل\" للبغوي ٨/ ٧٨.\n(٤) في هامش الأصل: اللحز: الضيق البخيل، وقيل: هو السيئ الخلق اللئيم. خطيب.\n(٥) انظر: \"ديوان عمرو بن كلثوم\" (ص ٥٢)، \"جامع البيان\" للطبري ٢٨/ ٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩، \"لسان العرب\" لابن منظور (لحز). المعنى يقول: ترى الإنسان الضيق الصدر البخيل الحريص مهينًا لماله فيها، أي: في شربها، إذا أمرت الخمر عليه، أي: إذا أديرت عليه. =","vol":"26","page":230},{"text":"وفرَّق العلماء من السلف بينهما.\n[٣٠٧٤] فأخبرني الحسين بن محمد بن الحسين (١)، قال: حدثنا موسى بن محمد بن علي (٢)، قال: حدثنا إدريس بن عبد الكريم الحداد (٣)، قال: حدثنا عاصم بن علي بن عاصم (٤).\n[٣٠٧٤/ ٢] وأخبرنا عبد الخالق (بن علي بن عبد الخالق) (٥)، قال: أخبرنا ابن خنب (٦)، قال: حدثنا ابن شاكر (٧)، قال: حدثنا عاصم بن علي (٨)، عن المسعودي (٩)، عن جامع بن شداد (١٠)، عن\n_________\n= انظر: هامش \"ديوان عمرو ابن كلثوم\" (ص ٥٢).\n(١) ابن فنجويه، ثقة، صدوق كثير رواية المناكير.\n(٢) ابن عبد الله. لم أجده.\n(٣) إدريس بن عبد الكريم أبو الحسن الحداد المقرئ، روى عن: خلف بن هشام وعاصم بن علي وأحمد بن حنبل ويحيى بن معين وعدة، روى عنه: أبو بكر ابن الأنباري وأحمد بن سليمان النجاد وأحمد بن جعفر بن مالك القطيعي. قال الدارقطني: ثقة. مات سنة اثنتين وتسعين ومائتين.\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ٧/ ١٤، \"سير أعلام النبلاء\" للذهبي ١٤/ ٤٤.\n(٤) القرشي التيمي، صدوق ربما وهم.\n(٥) من (م) وهو المؤذن، ثقة.\n(٦) أبو بكر محمد بن أحمد بن خَنْب البخاري البغداد، صدوق لا بأس به.\n(٧) جعفر بن محمد بن شاكر الصائغ، أبو محمد البغدادي، ثقة عارف بالحديث.\n(٨) صدوق، ربما وهم.\n(٩) هو عبد الرحمن بن عبد الله، صدوق، اختلط قبل موته، وضابطه أن من سمع منه ببغداد فبعد الاختلاط.\n(١٠) جامع بن شدَّاد المُحَاربي، أبو صخرة الكوفي، روى عن: أبي بردة بن أبي موسى =","vol":"26","page":231},{"text":"أبي الشعثاء (١)، قال: قال رجل لعبد الله بن مسعود - ﵁ -: يا أبا عبد الرحمن إني أخاف أن أكون قد هلكت، قال: وما ذلك؟ قال: سمعت الله -﷿- يقول (٢): ﴿وَمَنْ يُوقَ شُحَّ نَفْسِهِ﴾ وأنا رجل شحيح، لا يكاد يخرج من يديَّ شيء، قال: ليس ذلك بالشح الذي ذكره الله تعالى في القرآن، ولكن الشحَّ أن تأكل مال أخيك ظلمًا، وذاك البخل، وبئس الشيء البخل، ففرق بينهما (٣).\nوروى علي بن أبي طلحة، عن ابن عباس - ﵄ - قال: يقول: هوى\n_________\n= وأبي الشعث والمحاربي وآخرون روى عنه: سفيان الثوري والأعمش وشعبة بن الحجاج وخلق. قال يحيى بن معين وأبو حاتم والنسائي: ثقة، وقال ابن حجر: ثقة. مات سنة سبع ويقال: ثمان وعشرين ومائة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٩، \"تهذيب الكمال\" للمزي ٤/ ٤٨٦، \"تقريب التهذيب\" لابن حجر (٨٨٨).\n(١) هو سليم بن أسود بن حَنْظلة، المحاربيّ، ثقة باتفاق.\n(٢) ليست في الأصل، والمثبت من (م).\n(٣) [٣٠٧٤] الحكم على الإسناد:\nفيه المسعودي، صدوق، اختلط، وعاصم صدوق ربما وهم، وفيه أيضًا موسى بن محمد لم أجده، إلا أنه توبع.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ٤٣ من طريق أشعث عن أبي الشعثاء به بنحوه، وابن أبي حاتم في \"تفسير القرآن العظيم\" من طريق الأسود بن هلال عن عبد الله بن مسعود بنحوه.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٦ بنحوه، \"الوسيط\" للواحدي ٤/ ٢٧٤ بنحوه، \"معالم التنزيل\" للبغوي ٨/ ٧٨ بنحوه، \"زاد المسير\" لابن الجوزي ٨/ ٢١٦ بمثله.","vol":"26","page":232},{"text":"نفسه يتبع هواه فلم يقبل الإيمان فذاك الشحيح (١).\nوقال ابن زيد: من لم يأخذ شيئًا نهاه الله عنه ولم يَدْعُه الشح أن يمنع شيئًا أمره الله به فقد وقاه الله شحَّ نفسه (٢).\nوقال طاوس: البخل أن يبخل الإنسان بما في (٣) يديه، والشح أن يبخل بما في أيدي الناس (٤).\n[٣٠٧٥] وأخبرني (أحمد بن أبي الفراتي) (٥)، قال: أخبرنا محمد ابن أحمد بن عبد الله النحوي (٦)، قال: أخبرنا محمد بن حمدون بن خالد (٧)، قال: حدثنا محمد بن عبد الوهاب (٨)، عن أبي تمام العسقلاني (٩)، قال: حدثنا سليمان ابن بنت شرحبيل (١٠)، قال:\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٤٤، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٧٨.\n(٣) ليست في الأصل، والمثبت من (م).\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٧.\n(٥) في الأصل: أبي. والتصويب من (م)، وهو أبو عمرو، لم يذكر بجرح أو تعديل.\n(٦) البصري المعروف بالمفجع، كان من كبار النحاة شاعرًا مفلقًا شيعيِّا وبينه وبين ابن دريد مهاجاة مات سنة (٣٢٠).\nانظر: \"بغية الوعاة\" للسيوطي ١/ ٣١.\n(٧) أبو بكر النيسابوري. حافظ ثبت.\n(٨) حبيب بن مهران العبدي، ثقة عارف.\n(٩) لم أجده.\n(١٠) في (م): شراحيل، وهو خطأ، وسليمان هو ابن عبد الرحمن بن عيسى، صدوق يخطئ.","vol":"26","page":233},{"text":"حدثنا إسماعيل بن عياش (١)، قال: حدثنا عمارةُ بن غزية الأنصاري (٢) عن عمه (٣) عن ابن حارثة (٤) عن أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ -: \"برئ من الشُّح مَنْ أدى الزَّكاة، وأقرى الضَّيفَ وأعطى في النائِبَة\" (٥).\n_________\n(١) صدوق في روايته عن أهل بلده مخلط في غيرهم.\n(٢) عمارة بن غزية بن الحارث بن عمرو بن ثعلبة ابن النجار الأنصاري المازني المصري، روى عن: أنس بن مالك وسعيد المقبري والشعبي وأبيه: غزية بن الحارث الأنصاري وخلق آخرين. روى عنه: إسماعيل بن عياش والثوري وابن لهيعة وعدة. قال أحمد بن حنبل وأبو زرعة: ثقة. وقال يحيى بن معين: صالح، وقال أبو حاتم: ما بحديثه بأس وكان صدوقًا. وقال النسائي: ليس به بأس. وقال ابن حجر: لا بأس به. توفي سنة أربعين ومائة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٦٨، \"تهذيب الكمال\" للمزي ٢١/ ٢٥٨، \"تقريب التهذيب\" لابن حجر (٤٨٥٨).\n(٣) لم يتبين لي من هو.\n(٤) زاد في (م): عمر. ولم يتبين لي من هو.\n(٥) [٣٠٧٥] الحكم على الإسناد:\nفي إسناده من لم أجد ترجمته، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ٤/ ١٨٨ (٤٠٩٦) بمثله، وأخرجه ابن أبي عاصم في \"الآحاد والمثاني\" ٤/ ١٨١ بمعناه، كلاهما أخرجاه من طريق مجمع ابن يحيى عن عمه خالد الأنصاري عن النبي - ﷺ -.\nوأخرجه البيهقي في \"شعب الإيمان\" ٧/ ٤٢٧ (١٠٨٤٢) من طريق مجمع بن يحيى عن عمه، عن أنس بمثله، وأورده الهيثمي في \"مجمع الزوائد\" ٣/ ٦٨.\nوانظر: \"جامع البيان\" للطبري ٢٨/ ٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٠.","vol":"26","page":234},{"text":"[٣٠٧٦] أخبرني أبو عبد الله الحافظ (١)، قال: حدثنا أبو حذيفة أحمد بن محمد بن علي (٢)، قال: حدثنا محمد بن عبد الله بن محمد الطائي (٣)، قال: حدثنا عبد الله بن زيد (٤)، قال: حدثنا إبراهيم بن العلاء (٥)، قال: حدثنا إسماعيل بن عياش (٦)، عن هشام\n_________\n(١) ابن فنجويه: ثقة صدوق كثير رواية المناكير.\n(٢) الهمذاني. لم يذكر بجرحٍ أو تعديل.\n(٣) محمد بن عبد الله بن محمد بن أعيث أبو بكر الطائي الحمصي، حدث عن: عمر بن مضر العبسي ويزيد بن محمد بن عبد الصمد والعباس بن الوليد البيروتي، وسعد بن محمد البيروتي، ومحمد بن مهدي والوليد بن مروان بن جنادة وخلق، وروى عنه: أبو بكر ابن المقرئ والحسين بن الصفار الهروي وأبو أحمد الحاكم الكبير وأبو الحسن علي بن محمد بن إسحاق القاضي وسليمان الطبراني وخلق كثير، وروى عنه: أبو الحسن أحمد بن علي بن عبد الله بن سعيد، وقال: شيخ صالح.\nانظر: \"الأسامي والكنى\" لأبي أحمد الحاكم ٢/ ٢٢٤، \"تاريخ دمشق\" لابن عساكر ٥٤/ ٣.\n(٤) أبو قلابة الجرمي، ثقة، فاضل. كثير الإرسال.\n(٥) إبراهيم بن العلاء بن الضحاك بن المهاجر بن عبد الرحمن الزبيدي أبو إسحاق الحمصي، روى عن: إسماعيل بن عياش وبقية بن الوليد وعمه: الحارث بن الضحاك الزبيدي وخلق، وروى عنه: أبو داود السجستاني وأبو بكر بن أبي الدنيا وأبو زرعة الرازي وعدة قال أبو حاتم: صدوق، وقال ابن حجر: مستقيم الحديث إلا في حديث واحد، يقال: ابنه أدخله عليه، مات سنة خمس وثلاثين ومائتين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٢١، \"تهذيب الكمال\" للمزي ٢/ ١٦١، \"تقريب التهذيب\" لابن حجر (٢٢٦).\n(٦) صدوق في رواية عن أهل بلده فخلط في غيرهم.","vol":"26","page":235},{"text":"ابن الغاز (١)، عن أبان (٢)، عن أنس - ﵁ - أنَّ رسول الله - ﷺ - كان يدعو\" اللهم إني أعوذ بك من شح نفسي وإسرافها ووْسواسِها\" (٣).\n[٣٠٧٧] وأخبرني أبو عبد الله الحافظ (٤)، قال: حدثنا هارون بن محمد بن هارون (٥)، قال: أخبرنا عبد الله بن محمد بن سنان (٦)، قال: حدثنا عبد الله بن مسلمة القعنبي (٧)، قال: حدثنا داود بن قيس الفراء (٨)، عن عبيد الله بن مِقْسَم (٩)، عن جابر بن عبد الله (١٠) - ﵄ - أنَّ رسول الله - ﷺ - قال: \"اتَّقوا الظلم فإنَّ الظلم ظلمات يوم القيامة، واتَّقوا الشحَّ فإنَّ الشحَّ أهلك من كان قبلكم حملهم على أن سفكوا\n_________\n(١) ابن ربيعة الجُرشي الدمشقي، ثقة.\n(٢) أبان بن صالح بن عمير بن عبيد القرشي، وثقه الأئمة.\n(٣) [٣٠٧٦] الحكم على الإسناد:\nفي إسناده أبو حذيفة الهمذاني، لم يذكر بجرحٍ أو تعديل، وفيه من لم أجده، وأبان متروك.\nالتخريج:\nانظر: \"مسند الفردوس\" للديلمي ١/ ٤٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٠.\n(٤) من (م)، وهو ابن فنجويه، ثقة، صدوق. كثير رواية المناكير.\n(٥) العطار. لم أجده.\n(٦) ابن الشماخ، أبو محمد، متروك وكان يضع الحديث.\n(٧) ثقة، عابد.\n(٨) الدباغ، أبو سليمان القرشي مولاهم المدني. ثقة، فاضل.\n(٩) القرشي مولى ابن أبي نَمِر المَدَنِى، ثقة، مشهور.\n(١٠) صحابي مشهور.","vol":"26","page":236},{"text":"دماءهم واستحلوا محارمهم\" (١).\nوروى سعيد بن جبير عن أبي الهياج الأسدي (٢) (٣) قال: كنت أطوف بالبيت، فرأيت رجلًا يدعو ويقول: اللَّهمَّ قني شُحَّ نفسي، لا يزيد على ذلك، فقلت له، فبيِّنه فقال: إذا وقيتُ شحَّ نفسي لم أسرق، ولم أزن ولم أفعل شرًّا، فإذا الرجل عبد الرحمن بن عوف - ﵁ - (٤).\n_________\n(١) [٣٠٧٧] الحكم على الإسناد:\nإسناده شديد الضعف، فيه عبد الله بن محمد بن سنان متروك الحديث، لكن صح من غير طريقه كما سيأتي.\nالتخريج:\nأخرجه مسلم كتاب البر والصلة والآداب، باب تحريم الظلم (٢٥٧٨) عن عبد الله بن مسلمة به بمثله، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ٧٨، من طريق أحمد بن الرمادي عن عبد الله بن مسلمة به بمثله، وله شواهد:\nأخرجه الشهاب في \"مسنده\" ١/ ٣٩٨ بنحوه، والواحدي في \"الوسيط\" ٤/ ٢٧٤ بمعناه.\nوانظر: \"مسند الفردوس\" ١/ ٩٢، جميعهم من حديث عبد الله بن عمرو.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣١.\n(٢) كتب في هامش الأصل عند هذِه الكلمة: أبو الهياج الأسدي الكوفي حيان بن حصين ثقة من الثالثة. التقريب.\n(٣) هو حيان بن حصين، الكوفي، والد منصور بن حيان، وجرير بن حيان، ذكره ابن حبان في \"الثقات\"، روى له مسلم وأبو داود والترمذي والنسائي قال ابن حجر: ثقة من الثالثة.\nانظر \"تهذيب الكمال\" للمزي ٧/ ٤٧١، \"تقريب التهذيب\" لابن حجر (١٥٩٦).\n(٤) أخرجه الطبري في \"جامع البيان\" عنه ٢٨/ ٤٣.","vol":"26","page":237},{"text":"وقال كسرى لأصحابه ذات يوم: أي شيء أضر بابن آدم؟ قالوا: الفقر، قال كسرى: الشح أضر من الفقر؛ لأنَّ الفقير إذا وجد اتَّسع، وإنَّ الشحيح إذا وجد لم يتسع أبدًا.\n\n<span data-type=\"title\" id=toc-5555>١٠ </span>- قوله -﷿-: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾\nيعني: التابعين ومن دخل في الإسلام إلى يوم القيامة (١).\nقال ابن أبي ليلى ﵀: الناس على ثلاثة منازل: الفقراء المهاجرون، والذين تبوؤوا الدار والإيمان، والذين جاؤوا من بعدهم، فاجهد أن لا تكون خارجًا من هذِه المنازل (٢).\nوقال بعضهم: كن شمسًا فإن لم تستطع فكن قمرًا، فإن لم تستطع فكن كوكبًا صغيرًا ومن جهة النور لا ينقطع، ومع هذا كن مهاجريًّا، فإن قلت: لا أجد فكن أنصاريًا، فإن لم تجد فاعمل بأعمالهم، فإن لم تستطع فأحبهم واستغفر لهم كما أمرك الله تعالى (٣).\n[٣٠٧٨] أخبرني الحسين بن محمد الدينوري (٤)، قال: حدثنا علي\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٧، ونسبه لمقاتل، \"الوسيط\" للواحدي ٤/ ٢٧٥، \"معالم التنزيل\" للبغوي ٨/ ٧٩، \"زاد المسير\" لابن الجوزي ٨/ ٢١٦، ولم ينسبوه.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣١.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣١.\n(٤) ابن فنجويه، ثقة، صدوق كثير رواية المناكير.","vol":"26","page":238},{"text":"بن إبراهيم الموصلي (١)، قال: حدثنا محمد بن مخلد الدوري (٢) قال: حدثنا محمد بن إسماعيل الحساني (٣)، قال: حدثني أبو يحيى الحماني (٤)، عن الحسن بن عمارة (٥)، عن الحكم بن عُتَيْبة (٦)، عن مِقسم (٧)، عن ابن عباس - ﵄ - قال: أمر الله -﷿- بالاستغفار لأصحاب محمد - ﷺوهو يعلم أنَّهم سيفتنون (٨).\n[٣٠٧٩] وأخبرنا عبد الله بن حامد (٩)، قال: أخبرنا أحمد بن عبد الله (١٠)، قال: حدثنا محمد بن سليمان (١١)، قال: حدثنا ابن\n_________\n(١) ثقة.\n(٢) الإمام الحافظ الثقة القدوة.\n(٣) صدوق.\n(٤) هو عبد الحميد بن عبد الرحمن الكوفي ولقبه بشمين، صدوق يخطئ ورمي بالإرجاء.\n(٥) ابن المضرب البجلي، مولاهم الكوفي، متروك.\n(٦) الكندي، ثقة ثبت فقيه، إلا أنه ربما دلس.\n(٧) مِقْسَم بن بُجرة، صدوق، وكان يرسل.\n(٨) [٣٠٧٨] الحكم على الإسناد:\nإسناده شديد الضعف، فيه الحسن بن عُمارة متروك.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٣، وله شاهد أخرجه البيهقي في \"الاعتقاد\" ١/ ٤٤٩ - ٤٥٠ من رواية الضحاك بن مزاحم بمعناه.\n(٩) الوزان، لم يذكر بجرحٍ أو تعديل.\n(١٠) المزني، الشيخ الجليل القدوة الحافظ.\n(١١) الواسطي، المعروف بالباغندي، لا بأس به.","vol":"26","page":239},{"text":"نمير (١)، عن أُبي (٢)، عن إسماعيل بن إبراهيم (٣)، عن عبد الملك بن عمير (٤)، عن مسروق (٥)، عن عائشة - ﵂ - قالت: أمرتم بالاستغفار لأصحاب محمد - ﷺ - فسَبَّبْتُمُوهم، سمعت نبيكم - ﷺ - يقول: \"لا تذهب هذِه الأمة حتى يلعن آخرها أولها\" (٦).\n[٣٠٨٠] وأخبرني ابن فنجويه الدينوري (٧)، قال: حدثنا عبد الله ابن يوسف (٨)، قال: حدثنا الحسن بن علي الطوسي (٩)، قال:\n_________\n(١) هو محمد بن عبد الله بن نُمَيْر، ثقة، حافظ.\n(٢) عبد الله بن نُمَيْر، أبو هشام الكوفي، ثقة صاحب حديث من أهل السنة.\n(٣) ابن مهاجر البجلي، ضعيف.\n(٤) ابن سُويد بن حارثة القُرشيُّ، ثقة، فصيح عالم فقيه. تغير حفظه وربما دلس.\n(٥) مسروق بن الأجدع الهمداني، ثقة.\n(٦) [٣٠٧٩] الحكم على الإسناد:\nفيه شيخ المصنف: لم يذكر بجرحٍ أو تعديل، وإسماعيل بن إبراهيم ضعيف.\nالتخريج:\nأخرجه مسلم كتاب التفسير، باب في حديث الهجرة (٣٠٢٢)، والإمام أحمد في \"فضائل الصحابة\" ١/ ٥٧، كلاهما أخرجاه من طريق عروة، عن عائشة بمعناه. والطبراني في \"المعجم الأوسط\" ٥/ ٢٥٥ (٥٢٤١) عن مسروق به بنحوه. وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٤٧، من طريق إبراهيم بن مهاجر عن عائشة بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٧٩ - ٨٠ عن أبي سعيد الشريحي عن أبي إسحاق الثعلبي به بمثله.\nوانظر: \"النكت والعيون\" للماوردي ٤/ ٥٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٣، وأورده الهيثمي في \"مجمع الزوائد\" ١٠/ ٢١ بنحوه.\n(٧) من (م) وهو ثقة صدوق كثير الرواية للمناكير.\n(٨) لم أجده.\n(٩) ثقة.","vol":"26","page":240},{"text":"حدثنا محمد بن المؤمّل بن الصباح البصري (١)، قال: حدثنا النضر بن حماد العتكي (٢)، قال: حدثنا سيف بن عمر الأسدي (٣)، قال: حدثنا (عبيد الله) (٤) بن عمر (٥)، عن نافع (٦)، عن ابن عمر - ﵄ - قال: سمعت رسول الله - ﷺ - يقول: \"إذا رأيتم الذين يسبون أصحابي فقولوا: لعن الله أشركم\" (٧).\n_________\n(١) لأزديّ الهَدَاديُّ، صدوق.\n(٢) النضر بن حماد الفزاري، ويقال: العتكي الأزدي أبو عبد الله الكوفي، روى عن: سيف بن عمر التيمي، وروى عنه: الجراح بن مخلد القزاز ومحمد بن المؤمل بن الصباح وآخرون قال أبو حاتم: ضعيف، وقال ابن حجر: ضعيف.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٧٩، \"تهذيب الكمال\" للمزي ٢٩/ ٣٧٧، \"تقريب التهذيب\" لابن حجر (٧١٣٢).\n(٣) التميمي البُرْجُميُّ، ضعيف الحديث.\n(٤) في الأصل: عبد الله، والتصويب من (م).\n(٥) العَدَويُّ العُمَريُّ المَدَني، ثقة ثبت.\n(٦) مولى ابن عمر، ثقة، ثبت، فقيه.\n(٧) [٣٠٨٠] الحكم على الإسناد:\nفيه سيف بن عمر، والنضر بن حماد ضعيفان، وعبد الله بن يوسف لم أجده.\nالتخريج:\nأخرجه الترمذي كتاب المناقب، باب في من سب أصحاب النبي - ﷺ - (٣٨٩٢) عن أبي بكر محمد بن نافع عن النضر بن حماد به بمثله، قال أبو عيسى: هذا حديث منكر لا نعرفه من حديث عبيد الله بن عمر إلا من هذا الوجه، والنضر مجهول وسيف مجهول.\nوأخرجه الإمام أحمد في\" فضائل الصحابة\" ١/ ٣٩٧ عن محمد عن النضر بن حماد به بنحوه، والطبراني في \"المعجم الأوسط \"٨/ ١٩١ (٨٣٦٦) بمثله.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٣.","vol":"26","page":241},{"text":"[٣٠٨١] وأخبرني ابن فنجويه (١)، قال: حدثنا الفضل بن الفضل الكندي (٢)، قال: حدثنا ابن النعمان (٣)، قال: حدثنا هارون بن سليمان (٤)، قال: حدثنا عبد الله -يعني: ابن داود (٥) - قال: حدثنا كثير بن مَرْوان الشامي (٦)، عن عبد الله بن يزيد الدمشقي (٧)، قال: أتيت الحسن (٨) ﵀، فذكر كلامًا، إلَّا أنَّه قال: أدركت ثلاثمائة من أصحاب محمد - ﷺ - منهم سبعون بدريًّا كلهم يحدثني، أنَّ نبيَّ الله - ﷺ - قال: \"من فارق الجماعة قيد شبر فقد خلع ربقة الإسلام من عنقه\" (٩) فالجماعة شأنهم أن لا يسبوا الصحابة\n_________\n(١) زاد في (م): الدينوري.\n(٢) صدوق.\n(٣) لم أجده.\n(٤) أبو الحسن الحزاز. أحد الثقات.\n(٥) الواسطي، أبو محمد التَّمَّار، ضعيف.\n(٦) ضعيف.\n(٧) ضعيف.\n(٨) البصري، ثقة فقيه فاضل مشهور. كان يرسل كثيرًا ويدلس.\n(٩) [٣٠٨١] الحكم على الإسناد:\nإسناده ضعيف، فيه عبد الله بن داود وعبد الله بن يزيد وكثير بن مروان ضعفاء، وفي إسناده من لم أجد ترجمته.\nالتخريج:\nله شواهد: أخرجه البخاري كتاب الفتن، باب قول النبي - ﷺ -: \"سترون من بعدي أمورًا تنكرونها\" (٧٠٥٤)، وأخرجه مسلم كتاب الإمارة، باب وجوب ملازمة الجماعة (١٨٤٩)، وأخرجه الدارمي في \"سننه\" ٢/ ٢٤١، وأخرجه الإمام أحمد في \"المسند\" ١/ ٢٧٥ (٤٨٧)، جميعهم أخرجوه من حديث عبد الله بن عباس =","vol":"26","page":242},{"text":"ولا يماروا في دين الله وألَّا يكفِّروا أحدًا من أهل التوحيد بذنب.\nقال عبد الله بن يزيد: فلقيت أبا أمامة وأبا الدرداء وواثلة بن الأسْقع وأنس بن مالك - ﵃ - فكلهم يحدثني عن رسول الله - ﷺ - بمثل حديث الحسن ﵀.\n[٣٠٨٢] وأخبرني ابن فنجويه (١)، قال: حدثنا ابن حبش (٢)، قال: حدثنا أبو الفضل صالح بن الأصبع التنوخي (٣)، قال: حدثنا أبو الفضل الربيع بن محمد بن عيسى الكندي (٤)، قال: حدثنا سعيد ابن منصور (٥)، قال: حدثنا شهاب بن خراش (٦)، عن عمه العوام\n_________\n= بمعناه. وأخرجه البيهقي في \"شعب الإيمان\" ٦/ ٥٩ (٧٤٩٤) من حديث الحارث الأشعري بمعناه.\n(١) زاد في (م): الدينوري، وهو ثقة صدوق كثير الرواية للمناكير.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٣٥٥.\n(٢) زاد في (م): المقرئ، وهو الحسين بن محمد بن حبش، ثقة مأمون.\n(٣) لم أجده.\n(٤) الربيع بن محمد بن عيسى الكندي أبو الفضل اللاذقي، روى عن: آدم بن أبي إياس ومحمد بن يزيد السكوني، وموسى بن أيوب النصيبي وخلق آخرين، روى عنه: النسائي وأحمد بن محمد بن عيسى البغدادي وعبد الصمد بن سعيد القاضي وخلق، قال النسائي: لا بأس به، وكذلك قال ابن حجر.\nانظر: \"تهذيب الكمال\" للمزي ٩/ ١٠١، \"تقريب التهذيب\" لابن حجر (١٨٩٩).\n(٥) ثقة مصنف.\n(٦) في هامش الأصل: شهاب بن خراش بن حوشب الشيباني أبو الصلت الواسطي ابن أخي العوام بن حوشب نزل الكوفة له ذكر في مقدمة مسلم، صدوق، \"تقريب\". ا. هـ.\nقلت: وهو صدوق: يخطئ.","vol":"26","page":243},{"text":"ابن حوشب (١)، قال: أدركت من أدركت من صدر هذِه الأمة وهم يقولون: اذكروا محاسن أصحاب محمَّد - ﷺ - حتى تأتلف عليهم القلوب، ولا تذكروا ما شجر بينهم فتحرشوا الناس عليهم (٢).\n[٣٠٨٣] وسمعت عبد الله بن حامد (٣)، يقول: سمعت محمَّد بن محمَّد بن الحسن (٤)، يقول: سمعت أبا عبد الله محمد (بن القاسم الخجي العتكي (٥)، قال:) (٦) سمعت محمَّد بن سمعان المرزوي (٧)، يقول: سمعت أحمد بن إسماعيل المروزي (٨)، عن عبد الرحمن بن مالك بن مغول (٩)،\n_________\n(١) ابن يَزيد بن الحارث الشَّيبانيّ، ثقة ثبت.\n(٢) [٣٠٨٢] الحكم على الإسناد:\nإسناده فيه ضعف، فيه شهاب بن خراش صدوق يخطئ، وفي إسناده من لم أجد ترجمته.\nالتخريج:\nأخرجه الخلال في \"السنة\" ٣/ ٥١٣، من طريق حماد بن زيد عن شهاب بن خراش بمثله، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٣.\n(٣) الوزان، لم يذكر بجرحٍ أو تعديل.\n(٤) الكارزي أبو الحسن المكاتب صحيح السماع مقبولًا في الرواية.\n(٥) كان شيخًا متيقظًا فهمًا صدوقًا جيد القراءة صحيح الأصول.\n(٦) بياض في الأصل، والمثبت من (م).\n(٧) لم أجده.\n(٨) لم أجده.\n(٩) عبد الرحمن بن مالك بن مغول، أبو زكريا الكوفي البجلي، روى عن: الأعمش وأبيه وأبو حصين وهشام بن عروة وآخرون، وروى عنه: عبد الوهاب بن الوضاح الأنباري وداود بن مهران الدباغ وغيرهما، قال أحمد بن حنبل: ليس =","vol":"26","page":244},{"text":"عن أبيه (١)، قال: قال عامر بن شراحيل (٢) الشعبي (٣) ﵀ (قال: حدثنا مالك (٤)، قال:) (٥) تفاضلت اليهود والنصارى على الرافضة بخصلة، سُئلت اليهود: مَنْ خير أهل ملتكم؟ فقالوا: أصحاب موسى -﵇-، وسئلت النصارى: من خير أهل ملتكم؟ فقالوا: حواري عيسى -﵇-، وسئلت الرافضة مَن شر أهل ملتكم؟ فقالوا: أصحاب محمَّد. أُمروا بالاستغفار لهم فسَبُوهم، فالسيف عليهم مسلول إلى يوم القيامة، لا تقوم لهم راية ولا تثبت لهم قدم، ولا تجمع لهم كلمة، كلما أوقدوا نارًا للحرب أطفأها سفك دمائهم (٦)، وتفرق شملهم وادحاض حجتهم أعاذنا الله تعالى وإياكم من الأهواء المضلة (٧).\n_________\n= بشيء وكذلك قال البخاري، وقال يحيى بن معين: وليس هو بثقة، وقال أبو حاتم: متروك الحديث، وقال أبو زعرة: ليس بقوي.\nانظر: \"التاريخ الكبير\" للبخاري ٥/ ٢٨٦، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٤٩، \"تاريخ بغداد\" للخطيب البغدادي ١٠/ ٢٣٥.\n(١) مالك بن مغْوَل بن عاصم بن غزية بن حارثة البَجليّ، ثقة ثبت.\n(٢) في الأصل: شرحبيل، والتصويب من (م).\n(٣) ثقة مشهور، فقيه فاضل.\n(٤) مالك بن أنس، إمام دار الهجرة رأس المتقين وكبير المتثبتين.\n(٥) ليس في الأصل، والمثبت من (م).\n(٦) ليست في الأصل، والمثبت من (م).\n(٧) [٣٠٨٣] الحكم على الإسناد:\nإسناده ضعيف جدًا فيه عبد الرحمن بن مالك بن مغول ليس بشيء، وفي إسناده من لم أجد ترجمته ومن لم يذكر بجرح أو تعديل. =","vol":"26","page":245},{"text":"وعن جعفر بن محمد بن علي (١)، عن أبيه (٢)، عن جده علي بن الحسين (٣) - ﵄ - أنَّه جاءه رجل، فقال: يا ابن بنت رسول الله ما تقول في عثمان فقال: يا أخي أنت من قوم قال الله تعالى فيهم: ﴿لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ﴾ الآية؟ قال: لا، قال: فأنت من قوم قال فيهم: ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ﴾ الآية؟ قال: لا، قال: فوالله لئن لم تكن من أهل الآية الثالثة لتخرجنَّ من الإسلام، وهي قوله -﷿-: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ﴾ الآية (٤).\n[٣٠٨٤] وأخبرنا أبو الحسن (٥) عبد الرحمن بن إبراهيم بن محمد العدل (٦)، قال: حدثنا أبو عبد الله محمد بن يونس المقرئ (٧)، قال:\n_________\n= التخريج:\nأورده اللالكائي في \"شرح أصول اعتقاد أهل السنة\" ٨/ ١٥٥.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ١٥٥١، عن مالك بن مغول، \"الجامع لأحكام القرآن \"١٨/ ٣٣، ونسبه للشعبي، \"منهاج السنة النبوية\" لابن تيمية ١/ ٢٧.\n(١) ابن الحسين بن علي بن أبي طالب الهاشمي الصادق، صدوق فقيه إمام.\n(٢) أبو جعفر الباقر، ثقة، فاضل.\n(٣) زيد العابدين، ثقة، ثبت، عابد، فقيه، فاضل، مشهور.\n(٤) الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣١ بسنده به.\n(٥) في (م): أبو الحسين.\n(٦) ابن سختويه النيسابوري، ثقة.\n(٧) لم يذكر بجرحٍ أو تعديل.","vol":"26","page":246},{"text":"حدثنا أحمد بن محمد بن سالم (١)، قال: حدثنا سوَّار بن عبد الله القاضي (٢)، قال: حدثنا أبي (٣)، قال: قال مالك بن أنس (٤) - ﵃ -: من يُبغض (٥) أحدًا من أصحاب رسول الله - ﷺ - أو كان في قلبه عليه غل فليس له حق من فيء المسلمين ثم قرأ: ﴿مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى﴾ حتى أتى على هذِه الآية ثم قرأ: ﴿لِلْفُقَرَاءِ الْمُهَاجِرِينَ﴾ الآية، ثم قرأ: ﴿وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ﴾ وحتى أتى هذِه الآية، ثم قرأ: ﴿وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ﴾ إلى قوله: ﴿رَءُوفٌ رَحِيمٌ﴾ فمن تنقصهم أو كان في قلبه عليهم غل فليس له في الفيء حق (٦).\n_________\n(١) ابن علي بن عبد الصمد بن يسار أبو حامد السالمي النيسابوري سمع: الحنظلي وعمرو بن زرارة، ومحمد بن رافع والقواريري وإبراهيم بن بشار وغيرهم، وروى عنه: أبو حامد ابن الشرقي وعلي بن محمد القباني، توفي سنة ست وثمانين ومائتين، ولم يذكر بجرحٍ أو تعديل.\nانظر: \"الإكمال\" لابن ماكولا ٤/ ٤٣٣، \"الأنساب\" للسمعاني ٣/ ٢٠٠.\n(٢) العنبري، ثقة.\n(٣) عبد الله بن سوَّار بن عبد الله بن قدامة العنبري القاضي، ثقة.\n(٤) إمام دار الهجرة رأس المتقنين وكبير المتثبتين.\n(٥) في (م): تنقص.\n(٦) [٣٠٨٤] الحكم على الإسناد:\nفي إسناده: أحمد بن محمد بن سالم ومحمد بن يونس لم يذكرا بجرحٍ أو تعديل.\nالتخريج:\nانظر: \"معالم التنزيل\" للبغوي ٨/ ٨٠، \"زاد المسير\" لابن الجوزي ٨/ ٢١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٢، جميعهم أورده بدون إسناد عن مالك ابن أنس بنحوه.","vol":"26","page":247},{"text":"وقال السدي: هؤلاء الذين هاجروا من بعد.\n﴿يَقُولُونَ﴾ أي: في حال قولهم (١).\n﴿رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ﴾، يعني: من أصحاب محمَّد - ﷺ -.\n﴿وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا﴾ أي: حقدًا وحسدًا للمسلمين (٢) وفي الآية دليل على محبة الصحابة، لأنَّه جعل لمن بعدهم حظًّا في الفيء ما أقاموا على محبتهم وموالاتهم والاستغفار لهم ﴿رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-5556>١١ </span>- قوله -﷿- ﴿أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا﴾\nأي: أظهروا بألسنتهم الإيمان وأسروا الكفر، وهو مأخوذ من نافقاء اليربوع وهو أحد جحريه إذا أخذ عليه أحدهما أخذ في جُحر آخر، فيقال فيه نفق ونافق، فيدخل من باب ويخرج من آخر (٣)، فشبه فعل المنافق بفعل اليربوع، لأنَّه يدخل في الإسلام باللفظ ويخرج منه بالعقد والنفاق، لفظ إسلامي لم تكن العرب تعرفه قبل الإسلام (٤) وهؤلاء عبد الله بن أبي بن سلول وأصحابه (٥).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٣.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٥.\n(٣) انظر: \"لسان العرب\" لابن منظور (نفق).\n(٤) انظر: \"لسان العرب\" لابن منظور (نفق).\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٧، \"معالم التنزيل\" للبغوي ٨/ ٨٠.","vol":"26","page":248},{"text":"﴿يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ كَفَرُوا﴾ جحدوا نبوة محمَّد - ﷺ -.\n﴿مِنْ أَهْلِ الْكِتَابِ﴾، وهم بنو قريظة والنضير (١).\n﴿لَئِنْ أُخْرِجْتُمْ﴾ من دياركم (٢).\n﴿لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا﴾ يعني: محمدًا لا نطيعه في قتالكم (٣).\n﴿وَإِنْ قُوتِلْتُمْ لَنَنْصُرَنَّكُمْ﴾ وفيه دليل على صحة نبوة محمَّد - ﷺ - من جهة علم الغيب، لأنَّهم خرجوا فلم يخرجوا معهم وقوتلوا فلم ينصروهم كما قال تعالى (٤). ﴿وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ﴾.\n\n<span data-type=\"title\" id=toc-5557>١٢ </span>- قوله -﷿- ﴿لَئِنْ أُخْرِجُوا لَا يَخْرُجُونَ مَعَهُمْ وَلَئِنْ قُوتِلُوا لَا يَنْصُرُونَهُمْ وَلَئِنْ نَصَرُوهُمْ لَيُوَلُّنَّ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ (١٢)﴾\n\n<span data-type=\"title\" id=toc-5558>١٣ </span>- قوله -﷿- ﴿لَأَنْتُمْ﴾ يا معشر المسلمين (٥).\n﴿أَشَدُّ رَهْبَةً﴾ خوفًا وخشية (٦).\n﴿فِي صُدُورِهِمْ مِنَ اللَّهِ﴾ أي: يخافون منكم أكثر وأشد مما يخافون\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٠.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٤٦.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٤.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٤.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٦، \"جامع البيان\" للطبري ٢٨/ ٤٧، \"الوسيط\" للواحدي ٤/ ٢٧٦، \"زاد المسير\" لابن الجوزي ٨/ ٢١٧.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٦.","vol":"26","page":249},{"text":"﴿ذَلِكَ﴾ الخوف (١) ﴿بِأَنَّهُمْ قَوْمٌ لَا يَفْقَهُونَ﴾ ويعلمون أنَّ الله يطلع على ضمائرهم فيجازيهم بها (٢).\n\n<span data-type=\"title\" id=toc-5559>١٤ </span>- قوله -﷿- ﴿لَا يُقَاتِلُونَكُمْ﴾ يعني: اليهود (٣).\n﴿جَمِيعًا إِلَّا فِي قُرًى مُحَصَّنَةٍ﴾ لا يبرزون لكم بالقتال (٤).\n﴿أَوْ مِنْ وَرَاءِ جُدُرٍ﴾ يستترون، قراءة العامة ﴿جُدُرٍ﴾ على الجمع، وهو اختيار أبي عبيد وأبي حاتم، لأنَّها نظير قوله في ﴿قُرًى مُحَصَّنَةٍ﴾ وذلك جمع.\nوقرأ ابن عباس - ﵄ - ومجاهد وحُميد وابن كثير وابن محيصن وأبو عمرو والجحدري وابن أبي إسحاق (جدار) على التوحيد (٥)، يؤدي عن معنى الجمع (٦).\nوروي عن بعض المكيين (جَدْر) بفتح الجيم وإسكان الدال وهي\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٤٧، \"الوسيط\" للواحدي ٤/ ٢٧٦، \"معالم التنزيل\" للبغوي ٨/ ٨١.\n(٢) انظر نحوه في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٤٧، \"معالم التنزيل\" للبغوي ٨/ ٨١، \"زاد المسير\" لابن الجوزي ٨/ ٢١٨.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٤٧، \"معالم التنزيل\" للبغوي ٨/ ٨١.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٦، \"جامع البيان\" للطبري ٢٨/ ٤٧، \"السبعة\" لابن مجاهد (ص ٦٣٢)، \"الحجة\" لابن خالويه (ص ٣٤٤)، \"المحتسب\" لابن جني ٢/ ٣١٦، \"التذكرة\" لابن غلبون ٢/ ٥٨٥، \"التبصرة\" لمكي (ص ٦٩٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٦، \"معالم التنزيل\" للبغوي ٨/ ٨١، \"زاد المسير\" لابن الجوزي ٨/ ٢١٨.\n(٦) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٩٩.","vol":"26","page":250},{"text":"لغة في الجدار (١).\n﴿بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ﴾ بعضهم فظٌّ على بعض إذا اقتتلوا فيما بينهم، وقيل: عداوة بعضهم لبعض شديدة (٢).\nوقيل: ﴿بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ﴾ بالوعيد لنفعلن كذا (٣) كأنَّه يقول لما قذف الله تعالى في قلوبهم الرعب لا يبرزون لحربكم، إنَّما يقاتلون متحصنين بالقرى ومن وراء الحيطان والجدران، فهم أجبن خلق الله (٤).\n﴿تَحْسَبُهُمْ جَمِيعًا﴾ أي: مجتمعين على أمر ورأي (٥).\n﴿وَقُلُوبُهُمْ شَتَّى﴾ متفرقة مختلفة (٦).\nقال قتادة: أهل الباطل متفرقة آراؤهم، مختلفة شهاداتهم، مختلفة أهواؤهم فهم مجتمعون في عداوة أهل الحق (٧).\nوقال مجاهد: أراد أنَّ دين المنافقين مخالف لدين اليهود، وهذا\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ٤/ ٣٩٩، \"زاد المسير\" لابن الجوزي ٨/ ٢١٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨١.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٨، ونسبه لمجاهد.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢١٨.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٦، ونسبه لقتادة.\n(٦) انظر: \"جامع البيان\" للطبري ٢٨/ ٤٧، \"النكت والعيون\" للماوردي ٥/ ٥٠٨، \"معالم التنزيل\" للبغوي ٨/ ٨١.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٤٧، وأورده ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٤٧.","vol":"26","page":251},{"text":"لتقوى أنفس المؤمنين عليهم (١).\n﴿ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ﴾\n\n<span data-type=\"title\" id=toc-5560>١٥ </span>- قوله -﷿-: ﴿كَمَثَلِ الَّذِينَ مِنْ قَبْلِهِمْ﴾\nيعني: مثل هؤلاء اليهود كمثل الذين من قبلهم وهم مشركو أهل مكة (٢).\n﴿قَرِيبًا ذَاقُوا وَبَالَ أَمْرِهِمْ﴾ يوم بدر (٣)، قال مجاهد، وقال ابن عباس - ﵄ - في قوله: ﴿كَمَثَلِ الَّذِينَ مِنْ قَبْلِهِمْ﴾ يعني: بني قَيْنُقاع (٤).\nوقيل: مثل قريظة كمثل بني النضير -كان بينهما سنتان- ذاقوا وبال أمرهم الجلاء والنفي (٥).\nوقيل: هم الأمم الماضية من نوح -﵇- إلى محمَّد - ﷺ -: ﴿وَلَهُمْ عَذَابٌ أَلِيمٌ﴾ في الآخرة، ثم ضرب مثلًا للمنافقين واليهود\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨١.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٦، \"معالم التنزيل\" للبغوي ٨/ ٨١، \"زاد المسير\" لابن الجوزي ٨/ ٢١٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٤٨.\nوانظر: \"إعراب القرآن\" للنحاس ٤/ ٤٠٠، \"النكت والعيون\" للماوردي ٥/ ٥٠٩، \"الوسيط\" للواحدي ٤/ ٢٧٦، \"معالم التنزيل\" للبغوي ٨/ ٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ٤٨/ ٢٨.\nوانظر: \"إعراب القرآن\" للنحاس ٤/ ٤٠٠، \"معالم التنزيل\" للبغوي ٨/ ٨١، \"زاد المسير\" لابن الجوزي ٨/ ٢١٩، ولم ينسبه.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٩، نسبه لقتادة. =","vol":"26","page":252},{"text":"في تجادلهم (١) فقال عزَّ من قائل:\n\n<span data-type=\"title\" id=toc-5561>١٦ </span>- قوله -﷿-: ﴿كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ (١٦)﴾\n[٣٠٨٥/أ] أخبرني ابن فنجويه (٢)، قال: أخبرنا مخلد بن جعفر الباقرجي (٣)، قال: حدثنا الحسن بن علويه (٤)، قال: حدثنا إسماعيل بن عيسى (٥)، قال: حدثنا إسحاق بن بشر (٦)، قال: حدثنا مقاتل (٧)، عن عطاء (٨)، عن ابن عباس.\n[٣٠٨٥/ب] وعبد الرحمن بن قبيصة (٩)، عن أبيه (١٠)، عن ابن\n_________\n= وانظر: \"معالم التنزيل\"للبغوي ٨/ ٨١، \"زاد المسير\" لابن الجوزي ٨/ ٢١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٦.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٢، \"زاد المسير\" لابن الجوزي ٨/ ٢١٩.\n(٢) ثقة، صدوق، كثير رواية المناكير.\n(٣) اختلط بعد أن كان أمره مستقيمًا.\n(٤) ثقة.\n(٥) العطار، ضعفه الأزدي وصححه غيره.\n(٦) ابن محمد بن عبد الله بن سالم الهاشمي، كذاب.\n(٧) مقاتل بن سليمان الأزدي، كذبوه وهجروه ورمي بالتجسيم.\n(٨) هو ابن أبي رباح، ثقة فقيه فاضل لكنه كثير الإرسال.\n(٩) عبد الرحمن بن قبيصة، بن ذؤيب الخزاعي. حدث عن: أبيه عن ابن عباس، وحدث عنه: إسحاق بن بشر.\nانظر: \"تاريخ دمشق\" لابن عساكر ٣٥/ ٣٣٨.\n(١٠) قبيصة بن ذؤيب بن حلحلة الخزاعي أبو إسحاق المدني، روى عن: ابن عباس وجمع من الصحابة روى عنه: ابنه قبيصة وخلق كثير، قال ابن سعد: كان ثقة =","vol":"26","page":253},{"text":"عباس - ﵄ - في قوله تعالى: ﴿كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ﴾ الآية قال: كان راهب في الفترة يقال له: برصيصا قد تعبّد في صومعة له سبعين سنة، لم يعص الله تعالى فيها طرفة عين، وإنَّ إبليس أعياه في أمر الحيل، فلم يستطع له بشيء، فجمع ذات يوم مردة الشياطين، فقال: ألا أجد منكم من يكفيني أمر برصيصا؟ فقال: الأبيض وهو صاحب الأنبياء وهو الذي قصد النبي - ﷺ - (١) وجاءه في صورة جبريل -﵇- ليوسوس إليه على وجه الوحي، فجاء جبريل -﵇- حتى دخل بينهما ثم دفعه بيده دفعة هيبته فوقع من دفعة جبريل إلى أقصى أرض الهند، فذلك قوله: ﴿ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ (٢٠)﴾ فقال الأبيض لإبليس: أنا أكفيكه، فانطلق. فتزي بزي الرهبان وحلق وسط رأسه ثم مضى حتى أتى صومعة برَصيصا فناداه فلم يُجبه، وكان لا ينفتل من صلاته إلَّا في كل عشرة أيام يومًا، ولا يفطر إلَّا في عشرة أيام يومًا وكان يواصل الصوم الأيام العشرة والعشرين والأكثر، فلما رأى الأبيض أنَّه لا يجيبه أقبل على العبادة في أصل صومعته، فلما انفتل برصيصا من صلاته، اطلع من صومعته فرأى الأبيض قائمًا منتصبًا يصلي في هيئة حسنة من هيئة الرهبان، فلما رأى ذلك من حاله ندم في نفسه حين لهي عنه فلم\n_________\n= مأمونًا كثير الحديث، وقال ابن حجر: من أولاد الصحابة وله رؤية.\nانظر: \"تهذيب الكمال\" للمزي ٢٣/ ٤٧٦، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٢٥، \"تقريب التهذيب\" لابن حجر (٥٥١٢).\n(١) في (م): تصدى للنَّبي.","vol":"26","page":254},{"text":"يجبه، فقال: إنَّك ناديتني وكنت مشتغلًا عنك فما حاجتك؟ قال الأبيض: حاجتي أني أحببتُ أن أكون معك وأتأدَّب بأدبك، وأقتبس من علمك، ونجتمع على العبادة، فتدعو لي وأدعو لك، فقال برصيصا: إني لفي شغل عنك، فإن كنت مؤمنًا فإنَّ الله -﷿- سيجعل لك فيما ادعوه للمؤمنين والمؤمنات نصيبًا إن استجاب لي، ثم أقبل على صلاته وترك الأبيض، فأقبل الأبيض أيضًا إلى الصلاة، فلم يلتفت برصيصا إليه أربعين يومًا بعدها، فلما رآه قائمًا يصلي مع كثرة اجتهاده وكثرة تضرعه وعبادته وابتهاله إلى الله -﷿- كلَّمه وقال له: ما حاجتك؟ قال: حاجتي أن تأذن لي فارتفع إليك فأذن له فارتفع له في صومعته، فأقام الأبيض معه حولًا يتعبد لا يفطر إلَّا في كل أربعين يومًا يومًا واحدًا، ولا ينفتل عن صلاته إلَّا في كل أربعين يومًا مرةً، وربما مدَّ إلى الثمانين، فلما رأى برصيصا تقاصرت إليه نفسه وأعجبه شأنه، فلما حال الحول قال الأبيض له: إني منطلق وإنَّ لي صاحبًا غيرك (١) ظننت أنَّك أشد اجتهادًا مما أرى، وكان يبلغنا عنك غير (٢) الذي رأيت، قال: فدخل على برصيصا أمرٌ عظيم وكره مفارقته للذي رأى من شدة اجتهاده، فلما ودَّعه، قال له الأبيض: إنَّ عندي دعوات أعلمكها تدعو بهنَّ فهنَّ خير مما أنت فيه، يشفي الله بها السقيم ويُعافي بها المبتلى\n_________\n(١) في الأصل: عزل. والتصويب من (م).\n(٢) في الأصل: وعن. والتصويب من (م).","vol":"26","page":255},{"text":"والمجنون، قال: برصيصا إني أكره (١) هذِه المنزلة، لأنَّ لي في نفسي شغلًا، وإني أخاف إن أعلم بهذا الناس فيشغلوني عن العبادة، فلم يزل به الأبيض حتى علَّمه ثم انطلق حتى أتى إبليس اللعين، فقال: قد والله أهلكت الرجل، فانطلق الأبيض فتعرض لرجل فخنقه، ثم جاءه في صورة رجل يتطبب، فقال لأهله: إنَّ بصاحبكم جنونًا أفأعالجه؟ قالوا: نعم، فقال لهم: إني لا أقوى على جنيه، ولكني سأرشدكم إلى من يدعو الله تعالى له فيعافى، فقالوا له: دلنا (٢) قال: انطلقوا واذهبوا به إلى برصيصا، فإنَّ عنده اسم الله الأعظم الذي إذا سئل به أعطى، وإذا دعي به أجاب. فانطلقوا به فسألوه ذلك، فقال: نعم. فدعا بتلك الكلمات فذهب عنه الشيطان ثم جعل الأبيض يفعل بالناس مثل هذا الذي فعل بالرجل، ثم يرشدهم إلى برصيصا يدعو لهم فيعافون، فانطلق الأبيض إلى جارية من بنات الملوك بين ثلاثة إخوة، فتعرض لها وكان أبوهم ملكًا، فمات فاستخلف أخاه، وكان عمها ملكا في بني إسرائيل، فعذبها وخنقها ثم جاء إليهم في صورة رجل متطبب فقال لهم: أعالجها؟ قالوا: نعم، فعالجها، فقال: إنَّ الذي عرض لها شيطان مارد لا يطاق، ولكن سأرشدكم إلى رجل تثقون به تدعونها عنده، فإذا جاء شيطانها دعا لها حتى تعلموا أنَّها قد عوفيت وتردونها\n_________\n(١) في الأصل: أكن. والتصويب من (م).\n(٢) في الأصل: كلنا. والتصويب من (م).","vol":"26","page":256},{"text":"صحيحة قد ذهب شيطانها، قالوا: ومن هو؟ قال برصيصا اذهبوا بها إليه، قالوا: لا يجيبنا إلى هذا هو أعظم شأنًا من ذلك قال: انطلقوا فابتنوا صومعة إلى جانب صومعته (١) حتى تشرفوا عليه، فإن قبلها وإلَّا تضعوها في صومعتها، ثم قولوا له: هي أمانة عندك فاحتسب فيها، قال: فانطلقوا إليه فسألوه ذلك فأبى عليهم، فبنوا صومعة على ما أمرهم الأبيض ووضعوا الجارية في صومعتها، فقالوا: يا برصيصا هذِه أختنا قد عرض لها عدو من أعداء الله، وهي أمانة عندك فاحتسب فيها (٢)، ثم انصرفوا فلما انفتل برصيصا عن صلاته عاين تلك الجارية وما بها من الجمال فسقط في يده ودخل عليه أمر عظيم، فجاءها الشيطان فخنقها فلما رأى برصيصا ذلك انفتل عن صلاته، فدعا بتلك الدعوات فذهب عنها الشيطان، فأقبل على صلاته، فجاءها الشيطان فخنقها، وكان يكشف عنها ويتعرض بها لبرصيصا، وجاء الشيطان، فقال: ويحك واقعها فلا تجد مثلها فتتوب وبعد فتنتك فتدرك بما تريد من الأمر الذي تريد، فلم يزل به حتى واقعها فافترشها فلم يزل على ذلك يأتيها حتى حملت وظهر حملها، فقال له الشيطان: ويحك (٣) قد افتضحت، فهل لك أن تقتل هذِه ثم تتوب فلا تفتضح؟ فإن جاؤوك وسألوك، فقل: جاء شيطانها فذهب بها ولم أقو عليه، ففعل وقتلها برصيصا ثم أنطلق\n_________\n(١) في الأصل: صومته. والتصويب من (م).\n(٢) في (م): فاحتسبها.\n(٣) من (م).","vol":"26","page":257},{"text":"بها ودفنها إلى جانب الجبل، فجاءه الشيطان وهو يدفنها ليلًا، فأخذ بطرف إزارها فبقي طرف إزارها خارجًا من التراب، ثم رجع برصيصا إلى صومعته فأقبل إلى صلاته إذ جاء إخوتها، وكانوا يتعاهدون أختهم، وكانوا يجيئون في بعض الأيام يسألون عنها ويطيلون إلى برصيصا ويوصونه بها، فقالوا: يا برصيصا ما فعلت أختنا؟ قال: جاء الشيطان فذهب بها ولم أطقه، فصدقوه وانصرفوا، فلما أمسوا وهم مكروبون جاء الشيطان إلى كبيرهم في المنام، فقال له: ويحك إنَّ برصيصا فعل بأختك كذا وكذا، وإنَّه دفنها في موضع كذا وكذا من جبل كذا وكذا، فقال الأخ: هذا حُلم من عمل الشيطان، برصيصا خير من ذلك، فتتابع عليه ثلاثة ليال فلم يكترث، فانطلق إلى الأوسط بمثل ذلك، وكذلك الأصغر، فقال أصغرهم لأخوته: والله لقد رأيتُ كذا وكذا، وقال الأوسط: أنا والله لقد رأيتُ مثلَه، وقال الأكبر: أنا والله لقد رأيت كذا وكذا، فانطلقوا بنا إلى برصيصا، فأتوه فقالوا: يا برصيصا ما فعلَت أختنا، فقال: أليس قد أعلمتكم بحالها وشيطانها؟ فكأنكم اتَّهمتموني (١)؟ فقالوا: والله لا نتهمك، فاستحيوا منه وانصرفوا عنه، فجاءهم الشيطان، فقال: ويحكم إنَّها لمدفونة في موضع كذا وكذا وإنَّ طرف إزارها خارج من التراب فانطلقوا فوجدوها على ما رأوا في نومهم، فمشوا في مواليهم وغلمانهم معهم الفؤوس والمساحي، فهدموا صومعته\n_________\n(١) في الأصل: أتهموني. والتصويب من (م).","vol":"26","page":258},{"text":"وأنزلوه وخنقوه وكتفوه وانطلقوا به إلى الملك، فأقرَّ على نفسه، وذلك أنَّ الشيطان أتاه، فقال: تقتلها ثم تكابر، يجتمع عليك أمران، قتل ومكابرة، اعترِفْ فلما اعترف أمر الملك بقتله وصلبه على خشبة، فلما صلب أتاه الأبيض عيانًا وذلك أنَّ إبليس لعنه الله قال للأبيض: وما يغني عنك ما صنعته أن قتل فهو كفارة لما كان منه، فقال الأبيض: أنا أكفيكه فأتاه (١)، فقال: يَا برصيصا أتعرفني؟ قال: لا، قال: أنا صاحبك الذي علمتك الدعوات فاستجيب لك، ويحك أما أتقيت الله في أمانةٍ خنت أهلها وإنَّك أعبد بني إسرائيل، أما استحييت، أما راقبت الله في دينك، فلم يزل يعيِّره ويوبخه، ثم قال له في آخر ذلك: ألم يكفك ما صنعت حتَّى أقررت على نفسك وفضحت نفسك، وفضحت أشباهك من النَّاس؟ فإن مت على هذِه الحالة لم يفلح أحدٌ من نظرائك بعدك، قال: فكيف أصنع؟ قال: تطيعني في خصلة واحدة حتَّى أنجيك مما أَنْتَ فيه وآخذ بأعينهم وأخرجك من مكانك! قال: وما هي؟ قال: تسجد لي سجدةً، قال: أنا أفعل، فسجد له من دون الله، فقال له: يَا برصيصا هذا الذي أردت منك، صارت عاقبة أمرك إلى أن كفرت بربك: ﴿إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ﴾ (٢).\n_________\n(١) بياض في الأصل، والمثبت من (م).\n(٢) [٣٠٨٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا فيه إسحاق بن بشر كذاب، وفيه أَيضًا مقاتل بن سليمان كذبوه وهجروه إلَّا أنَّه توبع من عبد الرَّحْمَن بن قبيصة ولم يذكر بجرح أو تعديل. =","vol":"26","page":259},{"text":"قال: فضرب الله تعالى هذا المثل ليهود بني النضير والمنافقين من أهل المدينة، وذلك أنَّ الله ﷿ أمر نبيه - ﷺ - أن يجلي بني النصير عن المدينة، فدس المنافقون إليهم، فقالوا: لا تجيبوا محمَّدًا إلى ما دعاكم ولا تخرجوا من دياركم، فإن قاتلوكم كنَّا معكم وإن أخرجوكم خرجنا معكم، فأطاعوهم فدبروا على حصونهم وتحصنوا في ديارهم رجاء نصر المنافقين حتَّى جاءهم النَّبِيّ -ﷺ-، فناصبوه الحرب يرجون نصر المنافقين، فحاربوا النَّبِيّ -ﷺ-، فخذلهم المنافقون وتبرؤوا منهم كما تبرأ الشيطان من برصيصا وخذله (١).\nقال ابن عباس - ﵄ -: فكانت الرهبان بعد ذلك في بني إسرائيل لا يمشون إلَّا بالتقية والكتمان، وطمع أهل الفجور والفسق في الْأَحبار فرموهم بالبهتان والفسوق والتقبيح حتَّى كان أمر جريج الراهب، فلما برَّأ الله تعالى جريجًا الراهب مما رموه به انبسطت بعده الرهبان وظهروا للنَّاس (٢).\n_________\n= التخريج:\nالخبر بطوله أخرجه الطبري في \"جامع البيان\" ٢٨/ ٥٠ عنه موقوفًا بمعناه.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٥٠٩، \"الوسيط\" للواحدي ٤/ ٢٧٦ - ٢٧٧، \"معالم التنزيل\" للبغوي ٨/ ٨٢ - ٨٤، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٧ - ٤١ وله شواهد: أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٢٨٤ عن ابن طاوس عن أَبيه بمعناه مختصرًا، وأخرجه الحاكم في \"المستدرك\" ٢/ ٥٢٦ عن علي بن أبي طالب بمعناه مختصرًا، وقال: هذا حديث صحيح الإسناد، ولم يخرجاه.\n(١) انظر: في \"معالم التنزيل\" للبغوي ٨/ ٨٥.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٥، \"الجامع لأحكام القرآن\" ١٨/ ٤٢.","vol":"26","page":260},{"text":"وقيل المعنى: مثل المنافقين في غرورهم لبني النضير كمثل إبليس إذ قال لكفار مكة: ﴿لَا غَالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ وَإِنِّي جَارٌ لَكُمْ﴾ (١) الآية، ومعنى قوله: ﴿قَالَ لِلْإِنْسَانِ اكْفُرْ﴾؛ أغواه حتَّى قال: إنِّي كافر (٢).\nوعن مجاهد: هو عام في الكفار من النَّاس. وقرأ أبو جعفر وابن محيصن وشيبة والأعرج، والزهري وابن كثير ونافع وحميد ومجاهد وأبو عمرو: (وإن إنِّي أخاف) بفتح (٣) الياء، وأسكنها الباقون (٤).\n\n<span data-type=\"title\" id=toc-5562>١٧ </span>- قوله ﷿: ﴿فَكَانَ عَاقِبَتَهُمَا﴾\nأي: آخر أمرهما -يعني: الشيطان وذلك الإنسان (٥).\n﴿أَنَّهُمَا فِي النَّارِ خَالِدَيْنِ﴾ أي: دائمين.\n﴿فِيهَا وَذَلِكَ جَزَاءُ الظَّالِمِينَ﴾ الكافرين الفاسقين.\n\n<span data-type=\"title\" id=toc-5563>١٨ </span>- قوله ﷿: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ﴾\n_________\n(١) الأنفال: ٤٨.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٢.\n(٣) في الأصل بياض، وما أثبته من كتب القراءات، انظر: \"السبعة\" لابن مجاهد (ص ٦٣٢)، \"التذكرة\" لابن غلبون ٢/ ٥٨٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٢.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٣٢)، \"التبصرة\" لمكي (ص ٦٩٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٦، \"التيسير\" للداني (ص ٢١٠).\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٥١، \"الوسيط\" للواحدي ٤/ ٢٧٧، \"معالم التنزيل\" للبغوي ٨/ ٨٥، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٣.","vol":"26","page":261},{"text":"في أداء فرائضه واجتناب معاصيه، أي: احذروه (١).\n﴿وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ﴾ يعني يوم القيامة (٢).\n﴿وَاتَّقُوا اللَّهَ﴾ وقيل: اتقوا الله فيما تقدم نفس لغدٍ، واتقوه فيما يعلمه منكم وليس بتكرير (٣).\n﴿إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-5564>١٩ </span>- قوله ﷿: ﴿وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ﴾\nأي: نسوا حق الله (٤) وتركوا أمره (٥).\n﴿فَأَنْسَاهُمْ أَنْفُسَهُمْ﴾ حظ أنفسهم أن يقدموا لها خيرًا (٦).\nوقيل: نَسُوا الله بترك الشكر فأنساهم أنفسهم بالعذاب الذي نسي به بعضهم بعضًا (٧).\n﴿أُولَئِكَ هُمُ الْفَاسِقُونَ﴾.\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٣.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٥٢، \"النكت والعيون\" للماوردي ٥/ ٥١٠، \"الوسيط\" للواحدي ٤/ ٢٧٨، \"معالم التنزيل\" للبغوي ٨/ ٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٣.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٣ نحوه.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١١، ونسبه لسفيان.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١١، قاله ابن حبان، \"الوسيط\" للواحدي ٤/ ٢٧٨، \"معالم التنزيل\" للبغوي ٨/ ٨٦.\n(٦) انظر: \"جامع البيان\" للطبري ٢٨/ ٥٢، \"النكت والعيون\" للماوردي ٥/ ٥١١، \"الوسيط\" للواحدي ٤/ ٢٧٨، \"معالم التنزيل\" للبغوي ٨/ ٨٦.\n(٧) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١١ قال: حكاه ابن عيسى.","vol":"26","page":262},{"text":"<span data-type=\"title\" id=toc-5565>٢٠ </span>- قوله ﷿: ﴿لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ﴾\nفي الآخرة، ثم يبين سبحانه أحوالهم، فقال: ﴿أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ﴾ الذين حصلوا على السعادة الدائمة.\n\n<span data-type=\"title\" id=toc-5566>٢١ </span>- قوله ﷿: ﴿لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ﴾ وركبنا فيه العقل (١).\n﴿لَرَأَيْتَهُ﴾ على صلابته ورزانته (٢) ﴿خَاشِعًا﴾ ذليلًا خاضعًا (٣).\n﴿مُتَصَدِّعًا﴾ متشققًا، أي: قد تطأطأ وتشقق (٤). ﴿مِنْ خَشْيَةِ اللَّهِ﴾، والخاشع: الذليل، والمتصدع: المتشقق (٥).\nوقال مقاتل: أمر الله تعالى النَّاس إذا نزل عليهم القرآن أن يأخذوه بخشية وتخشع، فأخبر الله ﷿ أنَّ من شأن القرآن وعظمة أمره وما تضمنه من الوعد والوعيد والقوارع أنَّه لو جعل في الجبل تمييزًا كما جعله في الإنسان، وأنزل عليه القرآن لخشع وتصدع (٦)، أي: تشقق من مخافة الله وخشيته، وفيه دليل على جواز الألم واللذة كما\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٤.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٨، \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٤.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ١٥٠، \"الوسيط\" للواحدي ٤/ ٢٧٨، \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٤.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٤.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"الجامع لأحكام القرآن\" ١٨/ ٤٤.","vol":"26","page":263},{"text":"جازت الخشية للجبل جاز الألم واللذة للميت ﴿وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ (١).\nوقيل: خاشعًالله بما كلفه من طاعته متصدعًا من خشية الله أن يعصيه فيعاقبه (٢)، وقيل: هو على وجه المثل لقوله تعالى: ﴿وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ﴾ أي: نبينها ونذكرها لهم ونمثلها (٣).\n﴿لَعَلَّهُمْ يَتَفَكَّرُونَ﴾ أي: يتدبرون ويتعظون.\nثم بيَّن جلاله تعالى وأسماءه الحسنى:\n\n<span data-type=\"title\" id=toc-5567>٢٢ </span>- قوله ﷿ ﴿هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ﴾\nأي: لا معبود في الحقيقة في السموات والأرض إلَّا هو ﴿عَالِمُ الْغَيْبِ وَالشَّهَادَةِ﴾ أي: السِر والعلانية (٤) قاله الحسن.\nوقيل: الغيب الآخرة والشهادة الدنيا (٥).\nوقيل: الغيب هو ما غاب من العباد مما لم يعاينوه ولم يعملوه والشهادة ما عملوه وشاهَدوه (٦).\n_________\n(١) لم أجد هذا القول.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٥٣، \"الجامع لأحكام القرآن\" ١٨/ ٣٠.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ١٥/ ٢٩١ نحوه.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٥، ونسباه لابن عباس.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٥، ونسباه لسهل.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"لباب التأويل\" للخازن ٦/ ٦٠.","vol":"26","page":264},{"text":"﴿هُوَ الرَّحْمَنُ﴾ في الدنيا بخلقة كافة يعافي ويرزق ويخلق (١).\n﴿الرَّحِيمُ﴾ في الآخرة بالمؤمنين خاصة (٢).\nقال ابن عباس - ﵄ - هما اسمان رقيقان، أحدهما أرق من الآخر (٣).\nوقيل: الآية ردٌّ على أول السورة من قوله: ﴿وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾.\n\n<span data-type=\"title\" id=toc-5568>٢٣ </span>- قوله ﷿ ﴿هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ﴾\nوهو ذو الملك، وقيل: القادر على اختراع الأعيان والإيجاد فلا ملك ولا مالك على الحقيقة إلَّا الله وغيره (٤).\n﴿الْقُدُّوسُ﴾ الطاهر من كل عيب المنزَّه عما لا يليق به (٥).\nوقال قتادة: هو المبارك (٦).\nوقال ابن كيسان: هو الممجّد، وهو بالسريانية قديسًا (٧).\n﴿السَّلَامُ﴾ أي: ذو السلامة من النقائص والعيوب (٨)، وقيل:\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٥٤.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٥٤.\n(٣) انظر: \"لباب التأويل\" للخازن ٦/ ٦٠ نحوه ولم ينسبه.\n(٤) انظر: \"لباب التأويل\" ٦/ ٦٠ نحوه.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١٠٥، \"الوسيط\" للواحدي ٤/ ٢٧٩، \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٥.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٥٤، \"النكت والعيون\" للماوردي ٥/ ٥١٣.\n(٧) لم أجد هذا القول.\n(٨) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٩، \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"زاد =","vol":"26","page":265},{"text":"المسلم لأوليائه في الآخرة. وقيل: الذي يسلم عليهم في الجنة (١).\n﴿الْمُؤْمِنُ﴾ قيل: المصدق لرسله بإظهار معجزاته عليهم (٢) ومصدق للمؤمنين ما وعدهم من الثواب ومصدق للكافرين ما أوعدهم من العقاب. وقال ابن عباس - ﵄ - ومقاتل: هو الذي أمن النَّاس من ظلمه وأمن من آمن (٣) به من عذابه (٤) من الأمان الذي هو ضد التخوف كما قال تعالى: ﴿وَآمَنَهُمْ مِنْ خَوْفٍ (﴾ (٥) فهو مؤمن (٦).\nقال النابغة:\nوالموْمِن العائذاتِ الطيرَ بَمْسَحُهَا ... رُكْبَانُ مكَّةَ بَينَ الغيلِ (٧) والسَّنَدِ (٨) (٩)\n_________\n= المسير\" لابن الجوزي، نسبه لابن قتيبة ٨/ ٢٢٥.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٦.\n(٢) أخرجه الطبري في \"جامع البيان\"عن قتادة ٢٨/ ٥٤، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٨٧.\n(٣) ليست في الأصل، والمثبت من (م).\n(٤) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤٠٥، \"النكت والعيون\" للماوردي ٥/ ٥١٣، \"الوسيط\" للواحدي ٤/ ٢٧٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٥.\n(٥) قريش: ٤.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٧، نسبه لابن عباس.\n(٧) الغيل: شجر ملتف يستتر فيه كالأجمة.\nانظر: \"لسان العرب\" لابن منظور (غيل).\n(٨) السند: ما ارتفع من الأرض في قُبُل الوادي أو الجبل.\nانظر: \"لسان العرب\" لابن منظور (سند).\n(٩) انظر: \"ديوان النابغة\" (ص ٧٣)، وفيه السَّعْدِ بدل السند، \"الجامع لأحكام =","vol":"26","page":266},{"text":"وقال ابن زيد: هو الذي يصدق المُؤْمنين إذا وحَّدوه (١).\nوقال الحسين بن الفضل: هو الداعي للإيمان والآمر به والموجب لهم اسمه (٢).\nوقال القرظي: هو المجير كما قال تعالى ﴿وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ﴾ (٣).\nوقال مجاهد: المؤمن الذي وحَّد نفسه بقوله: ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ﴾ الآية (٤).\nوقال أَحْمد بن يحيى: المؤمن المصدق لعباده (٥).\nوقيل: هو الذي أمِن أولياؤه من أعدائه (٦).\nقال ابن عباس - ﵄ -: إذا كان يوم القيامة أخرج أهل التوحيد من النَّار فأول من يخرج من وافق اسمه اسم نبي، حتَّى إذا لم يبق فيها\n_________\n= القرآن\" للقرطبي ١٨/ ٣١.\nوكتب في هامش الأصل: والمؤمن من صفة الله، والعائذات الطير التي لاذت بالبيت لتأمن أن تصطاد. الغيل والسند: أجمتان كانتا بين مكة والمدينة يريد أنَّ ركبان مكة لا تأخذ هذا الطير ولا تصيدها بل تمسحها ولا تضرها. زوزني.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٥٤، \"النكت والعيون\" للماوردي ٥/ ٥١٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٦.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١٣، نسبه لابن بحر.\n(٣) المؤمنون: ٨٨.\n(٤) آل عمران: ١٨، وانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٦٦، نسبه للزجاج.\n(٥) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤٠٥.\n(٦) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤٠٥.","vol":"26","page":267},{"text":"من يوافق اسمه اسم نبي قال الله تعالى لباقيهم: أنتم المسلمون وأنا السلام، وأنتم المؤمنون وأنا المؤمن فيخرجهم من النَّار ببركة هذين الاسمين (١).\n﴿الْمُهَيْمِنُ﴾ قال ابن عباس - ﵄ -: ومجاهد وقتادة هو الشَّهيد (٢).\nوقال الضحاك: هو الأمين (٣).\nوقال ابن زيد: هو المصدق (٤).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٦ - ٤٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٥٥.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ١٥٠، ولم ينسبه، \"النكت والعيون\" للماوردي ٥/ ٥١٣، عن قتادة والمفضل، \"الوسيط\" للواحدي ٤/ ٢٧٩ عن قتادة ومجاهد ومقاتل، \"معالم التنزيل\" للبغوي عنهم وعن السدي ومقاتل ٤/ ٨٧، \"زاد المسير\" لابن الجوزي عنهم، وزاد الكسائي ٨/ ٢٢٦.\nكتب في هامش المخطوط في أعلى (٥٢/ أ): قال ابن عباس: الشاهد الذي لا يغيب عنه شيء وهو قول قتادة ومجاهد قالوا: معناه الشَّهيد على عبادة بأعمالهم، وعلى هذا أصله من قولهم: المهيمن، فهو مهيمن إذا كان رقيبًا على الشيء. وهو قول الخليل وأبي عبيد، وذهب كثير من المفسرين وأهل المعاني على أنَّ المهيمن مؤيمن على (...) أمن يؤمن فيكون بمعنى المؤمن، وقد ذكرنا استقصاء هذا عند قوله ﴿وَمُهَيْمِنًا عَلَيْهِ﴾ قاله ابن الأنباري. المهيمن القائم على خلقه برزقه (...) إلَّا أنَّ خير النَّاس بعد نبيه ومهيمنه التالية في العرف والنكرة قال معناه القائم على النَّاس بعده. بسيط للواحدي.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٥٥.\nانظر: \"معاني القرآن\" للزجاج ٥/ ١٥١، ولم ينسبه، \"النكت والعيون\" للماوردي ٥/ ٥١٣، \"معالم التنزيل\" للبغوي ٨/ ٨٧، نسبه للحسن، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٥٥، \"النكت والعيون\" للماوردي =","vol":"26","page":268},{"text":"وقال ابن كيسان: هو اسم من أسمائه تعالى في كتبه، الله أعلم بتأويله (١).\nوقال عطاء: هو المأمون على خلقه (٢).\nوقال الخليل: هو الرقيب (٣).\nوقال يمان: هو المطلع (٤).\nوقال سعيد بن المسيّب: هو القاضي (٥).\nوقال المبرد: هو الحفيظ الشَّهيد (٦).\nوقال عكرمة: هو الدال خلقه على منافعهم.\nقال أبو عبيدة: هي خمسة أحرف في كلام العرب على هذا الوزن المهيمن المسيطر المُبيطر المبيقر، وهو الذاهب في الأرض، والمجَيَمر اسم جبل، وأما القدوس ودرَّوج واحد الدراريج (٧).\nقال الكسائي: وسمعت أَبا الدنيا -أعرابيًّا فصيحًا- يقرأ:\n_________\n= ٥/ ٥١٣، \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٦.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٧.\n(٢) لم أجد هذا القول.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٩، \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٦.\n(٤) لم أجد هذا القول.\n(٥) انظر: \"معالم التنزيل\" ٨/ ٨٧ للبغوي عنه، ونسبه للضحاك.\n(٦) لم أجد هذا القول.\n(٧) انظر: \"مجاز القرآن\" لأبي عبيدة (ص ٢٥٦).","vol":"26","page":269},{"text":"(القَدوس) بفتح القاف ولعلها لغة (١).\n﴿الْعَزِيزُ﴾ الذي لا يوجد له نظير، يقال: عز ضيف كذا، إذا قلَّ وجوده.\nوقيل: هو الغالب من قولك: من عزيز، وقيل: هو الذي يُعز أولياءه فله العزَّة ﴿الْجَبَّارُ﴾ قال ابن عباس - ﵄ -: هو العظيم، وجبروت الله عظمته (٢)، وهو على هذا القول صفة ذات، من قولهم: نخلة جبَّارة (٣).\nقال امرؤ القيس:\nسوامق (٤) جبَّار أثيث (٥) فروعُه ... وعالين قنوانًا من البُسْرْ (٦) أحمرا (٧)\n_________\n(١) انظر: \"لسان العرب\" لابن منظور (قدس).\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٩، \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٧.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"الجامع لأحكام القرآن\" ١٨/ ٤٧.\n(٤) سوامق: الطَّويل والمرتفع.\nانظر: \"لسان العرب\" لابن منظور (سومق).\n(٥) أثيث: غزير طويل.\nانظر: \"لسان العرب\" لابن منظور (أثث).\n(٦) البُسر: التمر قبل أن يُرطبَ لغضاضته.\nانظر: \"لسان العرب\" لابن منظور (بسر).\n(٧) انظر: \"ديوان امرؤ القيس\" (ص ٩٢)، \"الجامع لأحكام القرآن\" ١٨/ ٤٧.","vol":"26","page":270},{"text":"يعني: النخل التي فاتت اليَدَ، فكان هذا الاسم يدل على عظمة الله وتقدسه عن أن تناله النقائص وصفات الحدث (١).\nوقيل: هو من الجبْر وهو الإِصْلاح (٢)، يقال: جبرت العظم فجبَر، إذا أصلحته بعد الكسر، وجبرت الأمر فانجبر وجبرته فجبر يكون لازمًا ومتعديًّا (٣).\nقال العجاج: قد جبر الدين الإله فجبر (٤)، ونظيره في كلام العرب: دلع لسانه فدلع فغر فاه ففغر، وعمر الدار فعمرت (٥).\nوقال السدي: هو الذي يقهر الخلق ويجبرهم على ما أراد (٦).\n[٣٠٨٦] أخبرنا ابن فنجويه (٧) (٨)، قال: حَدَّثَنَا عبد الله بن\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٧.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"الجامع لأحكام القرآن\" ١٨/ ٤٧.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٧، \"الجامع لأحكام القرآن\" ١٨/ ٤٧.\n(٤) انظر: \"ديوان العجاج\" (ص ٣٣)، والبيت فيه كاملًا:\nقد جبر الدين الإله فَجَبَرْ ... وَعَوَّرَ الرَّحْمَنُ مَنْ ولي العَوَرْ\n\"لسان العرب\" لابن منظور (جبر).\n(٥) انظر: \"لسان العرب\" لابن منظور (دلع).\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٥٥، ونسبه لقتادة، وانظر: \"معاني القرآن\" للزجاج ٥/ ١٥١، ولم ينسبه، \"الوسيط\" للواحدي ٤/ ٢٧٩، \"معالم التنزيل\" للبغوي ٨/ ٨٧، كلاهما عنه، ونسباه لمقاتل، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٧ عنه، ونسبه للقرظي.\n(٧) ثِقَة، صدوق، كثير الرواية للمناكير.\n(٨) زاد في (م): الدينوري.","vol":"26","page":271},{"text":"يوسف (١)، قال: حَدَّثَنَا عبد الله بن محمَّد بن عبد العزيز البَغَوِيّ (٢)، قال: حَدَّثَنَا محمَّد بن بكار بن الريان (٣)، قال: حَدَّثَنَا أبو معشر (٤)، عن محمَّد بن كعب (٥)، قال: إنَّما سمي الجبار؛ لأنَّه جبر الخلق على ما أراد، والخلق أرق شأنًا من أن يعصوا ربهم طرفة عين إلَّا بما أراد (٦).\nوقال الحسن: هو العالي الذي تفوت أيدي الخلق وتفوت النقائص أن تناله.\nوقيل: هو العزيز الممتنع الذي لا يغلبه شيء (٧).\nوقال قتادة: هو العزيز في نقمته (٨).\nوسُئل بعض العلماء عن معنى الجبار، فقال: هو القهار الذي إذا\n_________\n(١) لم أجده.\n(٢) ثِقَة.\n(٣) الهاشمي مولاهم أبو عبد الله البغدادي، ثِقَة.\n(٤) نُجيح بن عبد الرَّحْمَن السِّنْديُّ ضعيف أسن واختلط.\n(٥) القرظي، ثِقَة، عالم.\n(٦) [٣٠٨٦] الحكم على الإسناد:\nإسناده ضعيف فيه أبو معشر ضعيف أسن واختلط.\nالتخريج:\nأخرجه الخلال في \"السنة\" ٣/ ٥٥٧، عن عبد الله بن أَحْمد عن محمَّد بن بكار بنحوه مختصرًا.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٧.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٥٥.","vol":"26","page":272},{"text":"أراد أمرًا فعله وحكم فيه بما يريد لا يحجزه عنه حاجز (١) ولا يفكر فيمن دونه أنَّ آدم اجتبي من غير طاعة وأنَّ إبليس لعن [لمعصيته مع كثرة طاعته السابقة لله] (٢).\n﴿الْمُتَكَبِّرُ﴾ عن كل سوء (٣) المتعظم عما لا يليق به من صفات الحدث والذم (٤).\nوأصل الكبر والكبرياء الامتناع وقلة الانقياد (٥).\nقال حميد بن ثور:\nعَفَتْ (٦) مثلَ ما يعْفُو الفصيل فأصْبَحَتْ ... بها كِبْرياءُ الصَّعْبِ وَهي رَكُوبُ (٧)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٧.\n(٢) كتب في الأصل: لعن كثرة لطاعة الله. ولعل الصواب ما أثبته.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٨، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٧، نسبه لقتادة.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٧٩.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٧.\n(٦) عفت: أي سمنت وكثر وبرها.\nانظر: \"لسان العرب\" لابن منظور (عفا).\n(٧) انظر: \"ديوان حميد بن ثور\" (ص ١٣)، \"لسان العرب\" لابن منظور ٩/ ٢٩٧، وفيهما (الطليح) بدل: الفصيل.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٧.","vol":"26","page":273},{"text":"وقيل: المتكبر الذي يكبر عن ظلم عبادة (١).\nوروى أبو هريرة - ﵁ - أنَّ رسول الله - ﷺ - قال فيما يرويه عن ربه ﵎ أنَّه قال: \"الكبرياء ردائي والعظمة إزاري فمن نازعني واحدًا منهما ألقيته في النَّار\" (٢) ثم نزه سبحانه نفسه فقال: ﴿سُبْحَانَ اللَّهِ﴾ أي: تنزيهًا لجلاله وعظمته (٣).\n﴿عَمَّا يُشْرِكُونَ﴾.\n\n<span data-type=\"title\" id=toc-5569>٢٤ </span>- قوله ﷿ ﴿هُوَ اللَّهُ الْخَالِقُ﴾\nالمقدر المقلب للشيء بتدبيره إلى غيره (٤) كما قال: ﴿يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِنْ بَعْدِ خَلْقٍ﴾ (٥) وقال تعالى: ﴿ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا﴾ (٦) الآية أي: قدرنا وصوَّرنا وقلبنا (٧)،\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١٥١، \"النكت والعيون\" للماوردي ٥/ ٥١٤، \"زاد المسير\" لابن الجوزي ٨/ ٢٢٧، ونسبه للزجاج.\n(٢) أخرجه أبو داود كتاب اللباس، باب ما جاء في الكبر (٤٠٩٠)، وأخرجه ابن ماجه في كتاب الزهد، باب البراءة من الكبر والتواضع بنحوه (٤١٧٤)، وأخرجه أَحْمد في \"المسند\" ٢/ ٤١٤ (٩٣٥٩)، وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٣٥، جميعهم أخرجوه من حديث أبي هريرة بنحوه.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٥٦.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١٤، \"معالم التنزيل\" للبغوي ٨/ ٨٨.\n(٥) الزمر: ٦.\n(٦) المؤمنون: ١٤.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٨.","vol":"26","page":274},{"text":"وقال: ﴿وَقَدْ خَلَقَكُمْ أَطْوَارًا (١٤)﴾ (١).\n﴿الْبَارِئُ﴾ الخالق أتبع النعت مثله لاختلاف اللفظين كما يقال لبيب عاقل (٢).\nوقيل: البارئ: المنشئ للأعيان من العدم إلى الوجود المخرج لها والخالق المقلب لأنواع المخلوقات (٣) كما ذكرنا.\n﴿الْمُصَوِّرُ﴾ في الأرحام كيف يشاء (٤).\nوقيل: الممثل للمخلوقات كلها بالعلامات المتميزة والصور المفترقة الهيئات المتباينة. حتَّى يتميَّز بعضها من بعض يقال: هذا صورة الأمر، أي: مثاله (٥)، وصورت الأمر إذا بيَّنته بيانًا شافيًا، وقيل: البارئ: المنشئ ابتداء، والخالق المقدر المقلب، والمصور المميز للمخلوقات انتهاءً (٦).\n[٣٠٨٧] أخبرنا أَحْمد (٧) بن محمَّد بن يعقوب الفقيه (٨) بالقصر،\n_________\n(١) نوح: ١٤.\n(٢) لم أجد هذا القول.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١٤، \"معالم التنزيل\" للبغوي ٨/ ٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٨.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٨٨.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٨.\n(٧) في الأصل: محمَّد والمثبت من (م).\n(٨) النصري. لم يذكر بجرحٍ أو تعديل.","vol":"26","page":275},{"text":"قال: حَدَّثَنَا إسماعيل بن محمَّد بن إسماعيل (١) ببغداد، قال: حَدَّثَنَا الحسن بن عرفة (٢)، قال: حَدَّثَنَا محمَّد بن صالح الواسطيّ (٣)، عن سليمان بن محمَّد (٤) عن (٥) عمر بن نافع (٦)، عن أَبيه (٧) قال: قال عبد الله بن عمر - ﵄ -: رأيتُ (٨) النبيَّ - ﷺ - قائمًا على هذا المنبر يعني: منبر رسول الله -ﷺ- وهو يحكي عن ربّه تعالى، قال: \"إذا كان يوم القيامة جمع الله السموات السبع والأرضين السبع في قبضته ثم قال: هكذا -وشدَّ قبضته ثم بسطها- ثم يقول: أنا الله، أنا الرَّحْمَن، أنا الرَّحِيم، أنا الملك، أنا القدوس، أنا السلام، أنا المؤمن، أنا المهيمن، أنا العزيز، أنا الجبار، أنا المتكبر، أنا الذي بدأت الدنيا، ولم تك شيئًا، وأنا الذي أعيدها، أين الملوك! وأين الجبابرة؟ ! أين الذين يأكلون رزقي ويمشون على أرضي ويعبدون غيري؟ ! سبحاني عمَّا يشركون\" (٩).\n_________\n(١) ابن صالح الصفار، ثِقَة.\n(٢) ابن يزيد العبْدي، أبو علي البغدادي، صدوق.\n(٣) لم يذكر بجرحٍ أو تعديل.\n(٤) ابن عاصم العمري، ذكره ابن حبان في \"الثِّقات\".\n(٥) في الأصل: بن، وهو خطأ، والمثبت من (م).\n(٦) العَدَويُّ المدنيُّ، ثِقَة.\n(٧) نافع أبو عبد الله المدنِيُّ مولى ابن عمر، إمام، ثِقَة، ثبت فقيه مشهور.\n(٨) بياض في الأصل، والمثبت من (م).\n(٩) [٣٠٨٧] الحكم على الإسناد:\nفي إسناده من لم يذكر بجرحٍ أو تعديل .. =","vol":"26","page":276},{"text":"﴿لَهُ الْأَسْمَاءُ الْحُسْنَى﴾ سمى بها نفسه (١).\n﴿يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ﴾ أي: ينزهه ويقدسه.\n﴿وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾.\n[٣٠٨٨] أخبرنا ابن فنجويه الدينوري (٢)، قال: حَدَّثَنَا ابن حمدان (٣) قال: حَدَّثَنَا أبي (٤)، قال: محمَّد بن يونس الكديمي (٥)، قال: حَدَّثَنَا عمرو بن عاصم (٦)، قال: حَدَّثَنَا أبو الأشهب (٧)، عن يزيد بن أَبان (٨) عن أنس بن مالك زجبه قال: قال رسول الله - ﷺ -: \"من قرأ آخر سورة الحشر غفر له ما تقدم من ذنبه وما تأخر\" (٩).\n_________\n= التخريج:\nأخرجه أبو الشيخ الأَصْبهانِيّ في \"العظمة\" ٢/ ٤٤١ عن محمَّد الواسطيّ به بمعناه، وأخرجه البيهقي في \"الأسماء والصفات\" ١/ ٨٣ (٤٤)، من طريق عبد الله ابن يحيى بن عبد الجبار عن إسماعيل بن محمَّد به بنحوه، وأورده السيوطي في \"الدر المنثور\" ٧/ ٢٤٧.\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٥٦.\n(٢) ثِقَة، صدوق كثير رواية المناكير.\n(٣) محمَّد بن أَحْمد بن حمدان الحيري النَّيْسَابُورِيّ، إمام حافظ أثنى عليه الذهبي.\n(٤) أَحْمد بن حمدان بن عليّ الحيري النَّيْسَابُورِيّ، إمام حافظ زاهد من كبار مشايخ نيسابور.\n(٥) ضعيفٌ.\n(٦) ابن عبد الله بن الوَازع الكِلابيّ، صدوق في حفظه شيء.\n(٧) جعفر بن حيَّان السَّعدي، العطاردي، ثِقَة.\n(٨) الرقاشي، ضعيف.\n(٩) [٣٠٨٨] الحكم على الإسناد:\nإسناده ضعيف، فيه محمَّد الكديمي، ويزيد الرَّقاشيّ ضعيفان. =","vol":"26","page":277},{"text":"[٣٠٨٩] وأخبرني ابن فنجويه (١)، قال: حَدَّثَنَا ابن شنبة (٢)، قال: حَدَّثَنَا ابن وهب (٣)، قال: حَدَّثَنَا أَحْمد بن أبي شريح (٤)، وأَحمد بن منصور الرمادِي (٥)، قالا: حَدَّثَنَا أبو أَحْمد الزُّبيريّ (٦)، قال: حَدَّثَنَا خالد بن طهمان (٧)،\n_________\n= التخريج:\nانظر: \"الكشاف\" للزمخشري ٤/ ٥١٠، \"الجامع لأحكام القرآن\" ١٨/ ٤٩.\nكتب في هامش الأصل في أعلى (٥٤/ أ): وأخرج أبو يعلى وعبد الرَّحْمَن بن محمَّد النَّيْسَابُورِيّ في فوائده عن محمَّد بن الحنفية ﵀ أنَّ البراء بن عازب ﵄: قال لعلي بن أبي طالب - ﵁ -: أسألك بالله إلَّا ما خصصتني بأفضل ما خصَّك به رسول الله - ﷺ - مما خصَّه به جبريل ﵇، مما بعث به الرَّحْمَن ﷿ (...) أن تدعو الله تعالى باسمه الأعظم، فاقرأ من أول الحديد عشر آيات وآخر الحشر، ثم قُل: يَا من هو كذا وليس شيء كذا غيره، أسألك في كذا وكذا، فوالله (... .) لوْ دعوت على (...) يخسف به. (...).\n(١) زاد في (م): الدينوري، وهو ثِقَة صدوق كثير الرواية للمناكير.\n(٢) عبيد الله بن شنبه، لم يذكر بجرحٍ أو تعديل.\n(٣) عبد الله بن وهب بن مُسْلم القُرشيُّ، ثِقَة، حافظ عابد.\n(٤) لم أجده.\n(٥) أبو بكر، ثِقَة، حافظ.\n(٦) محمَّد بن عبد الله بن الزُّبير ثِقَة، ثبت إلَّا أنَّه قد يخطئ في حديث الثَّوريّ.\n(٧) خالد بن طهمان السلولي أبو العلاء الخفّاف الكُوفيّ، روى عن: أنس بن مالك وعطية العوفي ونافع بن أبي نافع البزَّاز وعدة، وروى عنه: سفيان الثَّوريّ وعبد الله ابن المبارك وأبو أَحْمد الزُّبيريّ وخلق، قال يحيى بن معين: ضعيف، وقال أبو حاتم: محله الصدق، ولم يذكره أبو داود إلا بخير. قال ابن حجر: صدوق رمي بالتشيع ثم اختلط. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٣٧، \"تهذيب الكمال\" للمزي ٨/ ٩٤، \"تقريب التهذيب\" لابن حجر (١٦٤٤).","vol":"26","page":278},{"text":"قال: حَدَّثني نافع بن (١) أبي نافع (٢)، عن معقل بن يسار (٣) - ﵁ - أنَّ رسول الله -ﷺ- قال: \"من قال حين يصبح ثلاث مرات: أعوذ بالله السميع العلم من الشيطان الرجيم، وقرأ الثلاث آيات من آخر سورة الحشر وكَّلَ الله به سبعين أَلْف ملك يصلون عليه حتَّى يمسي، فإن مات في ذلك اليوم مات شهيدًا، ومن قال حين يمسي كان بتلك المنزلة\" (٤).\n[٣٠٩٠] وأخبرني محمَّد بن القاسم (٥)، قال: حَدَّثَنَا عبد الله بن\n_________\n(١) في الأصل: عن، والتصويب من (م).\n(٢) نافع بن أبي نافع البزَّاز مولى أبي أَحْمد. يقال: كنيته: أبو عبد الله، روى عن معقل ابن يسار المزني، وأبي هريرة، وروى عنه: خالد بن طهمان الخفّاف ومحمَّد بن عبد الرَّحْمَن بن أبي ذئب. قال يحيى بن معين: ثِقَة، وقال ابن حجر: ثِقَة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٥٣، \"تهذيب الكمال\" للمزي ٢٩/ ٢٩٣، \"تقريب التهذيب\" لابن حجر (٧٠٨٣).\n(٣) صحابي مشهور.\n(٤) [٣٠٨٩] الحكم على الإسناد:\nفي إسناده من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه التِّرْمِذِيّ في كتاب فضائل القرآن (٢٩٣١)، عن محمود بن غيلان عن أبي أَحْمد الزُّبيريّ، به، بمثله، قال أبو عيسى: هذا حديث حسنٌ غريبٌ لا نعرفه إلَّا من هذا الوجه.\nوأخرجه الإِمام أَحْمد في \"المسند\" ٥/ ٢٦ (٢٠٣٠٦) عن الزُّبيريّ به.\nوانظر: \"تفسير القرآن العظيم\" ١٣/ ٥٠٥.\n(٥) ابن أَحْمد الماوردي، النَّيْسَابُورِيّ، لم يذكر بجرح أو تعديل.","vol":"26","page":279},{"text":"محمَّد (١)، قال: حَدَّثَنَا السَّرَّاج (٢)، قال: حَدَّثَنَا أَحْمد بن الفرج (٣)، قال: حَدَّثَنَا أبو عثمان (٤) -يعني: المؤذن- قال: حَدَّثَنَا محمَّد بن (٥) زياد، قال: سمعت أَبا أُمامة - ﵁ - يقول: قال رسول الله -ﷺ-: \"من قرأ خواتم الحشر في ليل أو نهار فقبض في ذلك اليوم أو الليلة فقد أوجب الله له الجنة\" (٦).\n_________\n(١) الرومي الحيري النَّيْسَابُورِيّ. لم يذكر بجرحٍ أو تعديل.\n(٢) محمَّد بن إسحاق بن إبراهيم بن مهران، أبو العباس إمام حافظ ثِقَة.\n(٣) ابن عبد الله أبو علي الجشمي البغدادي. ضعيف.\n(٤) أبو عثمان المؤذن: هو سليم بن عثمان الطَّائيّ ثم الفوزي، روى عن: محمَّد بن زياد عن أبي أُمامة، وروى عنه: محمَّد بن عوف وأبو عقبة الحمصي. قال أبو حاتم: مجهول عنده عجائب. وقال أبو زرعة: أحاديثه مسواة موضوعة، وقال ابن عدي: يروي عن محمَّد بن زياد مناكير، وقال الذهبي: ليس بثقة. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢١٦، \"الكامل في الضعفاء\" لابن عدي ٤/ ٣٣٤، \"ميزان الاعتدال\" للذهبي ٢/ ٤٢٠.\n(٥) محمَّد بن زياد الألهاني، أبو سفيان المحصي، روى عن: أبي أُمامة الباهليّ وعبد الله بن يسر المازنِيّ وأبي عتبة الخولاني وغيرهم، وروى عنه: ابنه: إبراهيم، وإسماعيل بن عياش وبقية بن الوليد وسليم بن عثمان الفوزي وخلف قال أَحْمد بن حنبل وأبو داود والنَّسائيّ: ثِقَة، وكذلك قال يحيى بن معين وابن المدينيّ وابن حجر.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٥٧، \"تهذيب الكمال\" للمزي ٢٥/ ٢١٩، \"تقريب التهذيب\" لابن حجر (٥٨٩٠).\n(٦) [٣٠٩٠] الحكم على الإسناد:\nإسناده ضعيف جدًّا، فيه أَحْمد بن الفرج، ضعيف وأبو عثمان المؤذن مجهول عنده عجائب. =","vol":"26","page":280},{"text":"[٣٠٩١] وأخبرني ابن القاسم (١)، قال ابن بختيار (٢)، قال: حَدَّثَنَا مكي بن عبدان (٣)، قال: [حدثنا] إبراهيم بن عبد الله (٤)، قال: حَدَّثَنَا عمرو بن عاصم (٥)، قال: حَدَّثَنَا أبو الأشهب (٦)، قال: حَدَّثَنَا يزيد الرَّقاشيّ (٧)، عن أنس - ﵁ -: أنَّ رسول الله -ﷺ- قال: \"من قرأ آخر سورة الحشر إلى آخرها: ﴿لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ﴾ فمات من ليلته مات شهيدًا\" (٨).\n[٣٠٩٢] وأخبرني أبو عثمان بن أبي بكر الحيري (٩)، قال: حَدَّثَنَا\n_________\n= التخريج:\nأخرجه ابن عدي في \"الكامل\" ٣/ ٣١٨، من طريق سليم الفوزي عن محمَّد بن زياد به بمعناه. وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٩.\n(١) محمَّد بن القاسم الماوردي النَّيْسَابُورِيّ، لم يذكر بجرحِ ولا تعديل.\n(٢) لم أجده.\n(٣) مكي بن عبدان المحدث الثقة المتقين.\n(٤) إبراهيم بن عبد الله بن عمر العبسي القصار. ذكره ابن حبان في \"الثِّقات\".\n(٥) الكلابي، صدوق في حفظه شيء.\n(٦) جعفر بن حيان السعدي، ثِقَة.\n(٧) يزيد بن أَبان الرَّقاشيّ ضعيف زاهد.\n(٨) [٣٠٩١] الحكم على الإسناد:\nإسناده ضعيف فيه يزيد الرَّقاشيّ ضعيف، وفي إسناده من لم أجد ترجمته، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١.\n(٩) سعيد بن محمَّد بن إبراهيم، ثِقَة صالح.","vol":"26","page":281},{"text":"(أبو الحسين) (١) محمَّد بن محمَّد الحجاجي (٢)، قال: أخبرنا عبد الله ابن أَبان بن شداد (٣)، أنَّ إسماعيل بن محمَّد الحيري (٤) حدثهم، قال: حَدَّثَنَا علي بن رزيق (٥)، قال: حَدَّثَنَا هشام (٦)، عن زيد بن أسلم (٧) عن عطاء بن يسار (٨)، عن أبي هريرة - ﵁ - قال: سألت رسول الله - ﷺ - عن اسم الله الأعظم، فقال: \"يَا أباهريرة عليك بآخر سورة الحشر فأكثر قراءتها، فأعدت عليه، فأعاد عليَّ، فأعدت عليه، فأعاد عليَّ\" (٩).\n_________\n(١) في الأصل: أبو الحسن، والتصويب من (م).\n(٢) الإِمام الحافظ النَّاقد المقرئ.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) المصري. يروي عن: ابن لهيعة. \"توضيح المشتبه\" للقيسي ٤/ ١٠٣، \"تبصير المنتبه\" لابن حجر ٢/ ٦٠٠.\n(٦) هشام بن سعد المدنِيُّ، صدوق له أوهام، رمي بالتشيع.\n(٧) العدوي ثِقَة عالم وكان يرسل.\n(٨) الهلالي، ثِقَة.\n(٩) [٣٠٩٢] الحكم على الإسناد:\nفي إسناده من لم أجده، وعلي بن رزيق، لم يذكر بجرحٍ أو تعديل.\nالتخريج.\nانظر: \"الكشاف\" للزمخشري ٤/ ٥١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٨ - ٤٩.","vol":"26","page":282},{"text":"<span data-type=\"title\" id=toc-5570>٦٠ - سُورَة الممتحنة</span>","vol":"26","page":283},{"text":"سورة الممتحنة\nمدنية (١)، وهي: ثلاث عشرة آية (٢) ليس فيها اختلاف.\nوعدد كلماتها ثلاثمائة وثمان وأربعون كلمة.\nوعدد حروفها أَلْف وخمسمائة وعشرة أحرف (٣).\n[٣٠٩٣] وأخبرنا الخبازي (٤)، قال: حَدَّثَنَا ابن حيان (٥)، قال: حَدَّثَنَا الفرْقديُّ (٦)، قال: حَدَّثَنَا إسماعيل بن عمرو (٧)، قال: حَدَّثَنَا يوسف بن عطية (٨)، عن هارون بن كثير (٩)، قال: حَدَّثَنَا زيد بن\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١٦، \"الناسخ والمنسوخ\" لابن حزم (ص ٥٩)، \"الوسيط\" ٤/ ٢٨١، \"معالم التنزيل\" للبغوي ٨/ ٩١، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٣٣.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٨١، \"البحر المحيط\" لأبي حيان ٨/ ٢٥٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٣٣، \"القول الوجيز\" للمخللاتي (ص ٣١٤).\n(٣) انظر: \"القول الوجيز\" للمخللاتي (ص ٣١٤).\n(٤) في (م): أبو الحسين الخبازي المقري، وهو إمام ثِقَة.\n(٥) أبو الشيخ عبد الله بن محمَّد بن جعفر، الإِمام الحافظ، الصادق.\n(٦) في الأصل: الفربري، خطأ، والمثبت من (م) وهو محمَّد بن عليّ بن مخلد بن فرقد، الشيخ المعمر الصدوق.\n(٧) البجلي، ضعيف.\n(٨) البَاهليُّ، متروك.\n(٩) مجهول.","vol":"26","page":285},{"text":"أسلم <span data-type=\"title\" id=toc-5571>(١)</span>، عن أَبيه (٢)، عن أبي أُمامة (٣)، عن أُبي بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة الممتحنة كان المؤمنون والمؤمنات شفعاء له يوم القيامة\" (٤).\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n١ - قوله ﷿ ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾\nنزلت في حاطب بن أبي بَلْتعَة، وذلك: أنَّ سارةَ مولاة أبي عمرو ابن صَيْفي بن هاشم بن عبد مناف، أتت رسول الله -ﷺ- من مكة إلى المدينة بعد بدر بسنتين ورسول الله - ﷺ - يتجهَّزُ لفتح مكة، فقال رسول الله - ﷺ - \"أمسلمةً جئتِ؟ \" قالتْ: لا، قال: \"أفمهاجرة جئت؟ \" قالت: لا، قال: \"فما حاجتكِ؟ \" قالت: إنَّكم كنتم الأهل\n_________\n(١) زيد بن أسلم، قال ابن حجر: هو تحريف والصواب زيد بن سالم، جهله ابن حاتم.\n(٢) تكررت في الأصل، قال الذهبي: زيد عن أَبيه نكرة.\n(٣) صحابي مشهور.\n(٤) [٣٠٩٣] الحكم على الإسناد:\nإسناده شديد الضعف فيه يوسف بن عطية الباهليّ، متروك، وهارون بن كثير مجهول، وزيد عن أَبيه نكرة.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٤/ ٢٨١ عن سعيد بن محمَّد الزعفراني بسنده عن أُبي بن كعب بمثله، وكتب محقق \"الوسيط\" في هامشه لم يعثر له على أصل، وقد تقدم أنَّه حديث موضوع في غير موضع عند أوائل السور.\nوانظر: \"أنوار التنزيل\" للبيضاوي ٥/ ٣٣١.","vol":"26","page":286},{"text":"والعشيرة والموالي وقد ذهبت الموالي واحتجت حاجة شديدة، فقدِمت عليكم لتعطوني وتكسوني وتحملوني، قال: لها النَّبِيّ - ﷺ -: \"فأين أنتِ من شباب مكة؟ \" وكانت مغنية ونائحة. فقالت: ما طُلِبَ مِني شيء بعد وقعة بدر، فحثَّ رسول الله -ﷺ- عليها بني عبد المطَّلب وبني هاشم، فأعطوها، وكَسَوْها وحملوها نفقة، فأتاها حاطب بن أبي بلتعة - ﵁ - حليف بني عبد العزى (١)، فكتب معها إلى أهل مكة كتابًا، وأعطاها عشرة دنانير. هذِه رواية باذان (٢) عن ابن عباس - ﵄ -، وقال مقاتل: أعطاها عشرة دراهم وكساها برُدًا على أن توصل الكتاب إلى مكة، وكتب في الكتاب: من حاطب بن أبي بلتعة إلى أهل مكة، أنَّ النبيَّ - ﷺ - يريدكم، فخذوا حِذْركم، فخرجَتْ سارة، فنزل جبريل ﵇، فأخبر النَّبِيّ -ﷺ- بما فعل حاطب، فبعث رسول الله -ﷺ- عليًّا وعمارًا وعمر، والزُّبير، وطلحة، والمِقْداد بن الأسود وأبا مَرْثد - ﵃ -، وكلُّهمِ كانوا فرسانًا، وقال لهم: \"انطلِقُوا حتَّى تأتُوا رَوْضَة خاخ (٣) فإنَّ بها ظعِينَةً معها كتابٌ من حاطبٍ بن أبي بلتعة إلى المشركين فخذوه منها، وخلُّوا سبيلها، وإن لم تدفع لكم فاضربوا عنقها\".\n_________\n(١) بنو عبد العزي: بطن من عبد مناف، من قريش، من العدنانية، وهم: بنو عبد العزى بن عبد شمس بن عبد مناف، وأيضًا بنو عبد العزى: بطن من بني قصي بن كلاب من قريش، من العدنانية.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٣٣٧).\n(٢) في الأصل: زاذان والتصويب من (م).\n(٣) روضة خاخ: مكان قريب من حمراء الأسد بالقرب من المدينة.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٤٨٢.","vol":"26","page":287},{"text":"قال: فخرجوا حتَّى أدركوها في ذلك المكان الذي قال رسول الله - ﷺ -، فقالوا لها: أين الكتاب، فحلفت بالله ما معها كتاب، فبحثوا وفتشوا متاعها، فلم يجدوا معها كتابًا، فهمُّوا بالرجوع، فقال علي - ﵁ -: والله ما كذبنا ولا كُذّب بنا وسلَّ سيفه، وقال لها: أخرجي الكتاب وإلَّا والله الذي لا إله إلَّا هو لأضربنَّ عنقَكِ، فلما رأت الجِدَّ أخرَجتْه من ذؤابتها (١) قد خبأته في شعرها فخلَّوا سبيلها، ولم يتعرضوا لها ولا لما معها، ورجعوا بالكتاب إلى رسول الله -ﷺ-.\nفأرسل رسول الله - ﷺ - إلى حاطب بن أبي بلتعة - ﵁ -: فأتاه، فقال له النَّبِيّ - ﷺ -: \"يَا حاطب هل تعرفُ هذا الكتاب؟ \" قال: نعم، فقال عمر - ﵁ -: يَا رسول الله دعني أضرب عنقه فإنَّه منافق، فقال: \"مهلًا يَا عمر\"، ثم قال: \"يَا حاطب ما حَمَلك على ما صنعتَ؟ \" قال حاطب: والله يَا رسول الله ما كفرت منذ أسلمتُ، ولا غشيت منذ نصحتُ، ولا أحببتهم منذ فارقتهم؛ ولكن: لم يكن أحد من المهاجرين إلَّا وله بمكة قرابة يمنعون عشيرته، وكنت غريبًا فيهم، وكان أهلي بين ظَهْرَانيهِم، فخشيتُ على أهلي منهم، فأردت أن أتَّخذ عند المشركين يدًا بكتاب، وقد علمتُ أنَّ الله ﷿ يُنزلُ بهم بأسه، وإنَّ كتابي لا يغني\n_________\n(١) في الأصل ذوابها: والتصويب من (م).\nوالذُّؤَابَةُ: الشعر المضفور.\nانظر: \"لسان العرب\" لابن منظور (ظعن).","vol":"26","page":288},{"text":"عنهم شيئًا، فصدَّقه رسول الله -ﷺ-، ثم التفت إلى عمر - ﵁ -، فقال: \"يَا عمر ما يدريك لعلَّ الله اطَّلع على أهل بدر اطلاعة، فقال لهم: اعملوا ما شئتم فقد غفرت لكم؟ \" وكان حاطب - ﵁ - ممن شهد بدرًا (١).\n[٣٠٩٤] وأخبرني عبد الله بن حامد (٢)، قال أخبرنا أَحْمد بن إسحاق (٣)، قال: حَدَّثَنَا محمَّد بن غالب (٤)، قال: حَدَّثَنَا عبد الصمد (٥)، قال: حَدَّثَنَا ليث (٦)، عن أبي الزُّبير (٧)، عن جابر (٨)\n_________\n(١) أخرجه البُخَارِيّ كتاب تفسير القرآن، باب سورة الممتحنة (٤٨٩٠) بمعناه، ومسلم كتاب \"فضائل الصَّحَابَة\" باب فضائل أهل بدر (٢٤٩٤) بمعناه، وأبو داود كتاب الجهاد، باب في حكم الجاسوس إذا كان مسلمًا (٢٦٥٠) بمعناه، والتِّرمذيّ كتاب التفسير، باب ومن سورة الممتحنة (٣٣٠٥) بمعناه، وقال أبو عيسى: هذا حديث حسن صحيح، وأخرجه الطبري في \"جامع البيان\" بمعناه ٢٨/ ٥٨ - ٦٠، والواحدي في \"الوسيط\" ٤/ ٢٨١ بنحوه. جميعهم أخرجوه من حديث علي بن أبي طالب - ﵁ -.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) أَحْمد بن إسحاق أبو بكر الضَّبعي، قال الذهبي: ما علمت به باشا.\n(٤) الضَّبِّيّ، متقن.\n(٥) عبد الصمد بن النُّعمان، يروي عن شيبان بن عبد الرَّحْمَن وعنه محمَّد بن غالب التمتام وأَحمد بن منصور، ذكره ابن حبان في \"الثِّقات\".\nانظر: \"الثِّقات\" لابن حبان ٨/ ٤١٥، \"ميزان الاعتدال\" للذهبي ١/ ٦٢١.\n(٦) ليث بن أبي سليم القُرشيّ، صدوق اختلط أخيرًا، ولم يتميز حديثه فترك.\n(٧) المكي، صدوق إلَّا أنَّه يدلس.\n(٨) الصحابي المشهور.","vol":"26","page":289},{"text":"- ﵁ - أنَّ عبدًا لحاطب جاء يشتكي حاطبًا إلى النَّبِيّ -ﷺ-، فقال: يَا رسول الله ليدخلنَّ حاطب إلى النَّار، فقال النَّبِيّ -ﷺ-: \"كذبت لا يدخلها أبدًا؛ لأنَّه قد شهد بدرًا والحديبية\" وأنزل الله ﷿ في شأن حاطب ومكاتبته المشركين: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾ (١).\n﴿تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ﴾ أي: المودة، والباء صلة، كقولك أريد أن أذهب، وبأن أذهب فدخول الباء وإسقاطها سواء (٢) قاله الفراء.\nقال الله تعالى: ﴿وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ﴾ (٣) أي: إلحادًا ومنه قول\n_________\n(١) [٣٠٩٤] الحكم على الإسناد:\nإسناده ضعيف فيه ليث بن أبي سليم صدوق اختلط، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه مسلم كتاب \"فضائل الصَّحَابَة\" باب من فضائل أهل بدر (٢٤٩٥)، من طريق محمَّد بن رمح عن الليث به بنحوه، والتِّرمذيّ كتاب المناقب، باب فيمن سب أصحاب النَّبِيّ - ﷺ - (٣٨٦٤) عن قتيبة عن الليث به بنحوه، قال أبو عيسى: هذا حديث حسن صحيح. وأخرجه أَحْمد في \"المسند\" ٣/ ٣٢٥ (١٤٤٨٤) من طريق ابن جريج عن أبي الزُّبير به بنحوه.\nوأخرجه الطَّبْرَانِيّ في \"المعجم الكبير\" ٣/ ١٨٤ (٣٠٦٤) من طريق أسد بن موسى عن الليث به بنحوه، وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ١٠٦ (٤٨٠٦) من طريق قتيبة عن الليث به بنحوه.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٧، \"جامع البيان\" للطبري ٢٨/ ٥٧، \"معالم التنزيل\" للبغوي ٨/ ٩٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٢.\n(٣) الحج: ٢٥.","vol":"26","page":290},{"text":"الشَّاعر (١):\nلما رجت (٢) بالشُّربِ هزَّ لها (٣) العَصَا ... شحِيحٌ لَهُ عِنْدَ الإِزاء (٤) يهيمُ (٥)\nأي: هزها وتلقون من صلة الأولياء كقولك: لا تتخذه دخلًا تلقي إليه كل ما عندك من الشر (٦).\nوقيل: الباء أصلية تقديره تلقون إليهم أسرار النَّبِيّ -ﷺ- وأخباره بالمودة (٧).\n﴿وَقَدْ كَفَرُوا﴾ واو الحال (٨) ﴿بِمَا جَاءَكُمْ مِنَ الْحَقِّ﴾ (٩) القرآن (١٠).\n_________\n(١) نسبه الفراء لأبي الجراح، وهو أحد الأعراب الذين أخذ عنهم اللغة، ولم أجده.\n(٢) في الأصل: أرجت والتصويب من (م).\n(٣) في الأصل: بها والتصويب من (م).\n(٤) الإزاء: مصب الماء في الحوض.\nانظر: \"لسان العرب\" لابن منظور (أزا).\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٧، \"جامع البيان\" للطبري ٢٨/ ٥٧، وفيه إنهيم) بدل (يهيم) والنهيم صوت شبيه الأنين انظر \"لسان العرب\" (نهم).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٩، \"البحر المحيط\" لأبي حيان ٨/ ٢٥١.\n(٧) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١٧، \"الوسيط\" للواحدي ٤/ ٢٨٢، \"معالم التنزيل\" للبغوي ٨/ ٩٣، \"البحر المحيط\" لأبي حيان ٨/ ٢٥١.\n(٨) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٢٥٢.\n(٩) كتب في هامش الأصل، (٥٥/ أ): وقرأ الجمهور: (بما جاءكم) والجحدري والمعلى عن عاصم: لما باللام مكان الباء، أي: لأجل ما جاءكم. بحر أبي حيان. انظر: \"البحر المحيط\" لأبي حيان ٨/ ٢٥٣.\n(١٠) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٢، \"معالم التنزيل\" للبغوي ٨/ ٩٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٦.","vol":"26","page":291},{"text":"﴿يُخْرِجُونَ الرَّسُولَ وَإِيَّاكُمْ﴾ من مكة (١).\nوقيل: المعنى أحوجوه إلى الخروج وعرضوه له، كما تقول قتلت فلانًا، أي: حملته على ما يقتل (٢).\nقال ابن عباس - ﵄ -: وكان حاطب ممن أخرج مع النَّبِيّ - ﷺ - من مكة (٣).\n﴿أَنْ تُؤْمِنُوا﴾ أي: لأنْ آمنتم (٤).\n﴿بِاللَّهِ رَبِّكُمْ﴾ أي: أخرجوكم لإيمانكم.\n﴿إِنْ كُنْتُمْ خَرَجْتُمْ جِهَادًا فِي سَبِيلِي وَابْتِغَاءَ مَرْضَاتِي﴾ في الكلام تقديم وتأخير ونظم الآية ومجازها: ﴿لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَقَدْ كَفَرُوا بِمَا جَاءَكُمْ مِنَ الْحَقِّ﴾ ﴿إِنْ كُنْتُمْ خَرَجْتُمْ جِهَادًا فِي سَبِيلِي﴾ (٥)، والمعنى يخرجونكم لأنْ آمنتم وقوله: ﴿إِنْ كُنْتُمْ خَرَجْتُمْ جِهَادًا فِي سَبِيلِي وَابْتِغَاءَ مَرْضَاتِي﴾ شرط وجوابه مقدم، المعنى: إن كنتم خرجتم في سبيلي فلا تتخذوا عدوي وعدوكم أولياءَ، ونصب ﴿جِهَادًا﴾ و﴿ابْتِغَاءَ﴾، لأنَّه مفعول له (٦).\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٢، \"معالم التنزيل\" للبغوي ٨/ ٩٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٣.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٢٩٤ نحوه.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٣.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٩، \"الوسيط\" للواحدي ٤/ ٢٨٢، \"معالم التنزيل\" للبغوي ٨/ ٩٣.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٥٨، \"الجامع لأحكام القرآن\" ١٨/ ٥٣.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ١٥٦، \"إعراب القرآن\" للنحاس ٤/ ٤١٠، =","vol":"26","page":292},{"text":"﴿تُسِرُّونَ إِلَيْهِمْ﴾ ما أسرَّه النَّبِيّ - ﷺ - عنهم.\n﴿بِالْمَوَدَّةِ﴾ وقيل: المعنى تسرون إليهم بالكتاب إليهم (١).\n﴿وَأَنَا أَعْلَمُ بِمَا أَخْفَيْتُمْ﴾ أضمرتم <span data-type=\"title\" id=toc-5572>(٢)</span>.\n﴿وَمَا أَعْلَنْتُمْ﴾ أظهرتم (٣)، قال ابن عباس - ﵄ -: وأنا أعلم بما أخفيتم في صدوركم وما أظهرتم بألسنتكم من الإقرار والتوحيد (٤).\n﴿وَمَنْ يَفْعَلْهُ مِنْكُمْ﴾ أي: من يسر إليهم ويكاتبهم منكم بعد هذا (٥).\n﴿فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ﴾ أي: أخطأ قصد الطريق (٦).\n\n٢ - قوله ﷿: ﴿إِنْ يَثْقَفُوكُمْ﴾\nيلقوكم ويصادفوكم، ومنه المثاقفة، أي: طلب مصادفة الغِرَّة والمسايفة وشبهها (٧).\n﴿يَكُونُوا لَكُمْ أَعْدَاءً﴾ باليد واللسان والقلب والدين.\n_________\n= \"الوسيط\" للواحدي ٤/ ٢٨٢، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٣.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٤.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٤.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٣.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٣.\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٣.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٣، \"معالم التنزيل\" للبغوي ٨/ ٩٣.\n(٧) انظر: \"معاني القرآن\" للزجاج ٥/ ١٥٦، \"الجامع لأحكام القرآن\" ١٨/ ٥٤.\nالغِرَّةُ: الغفلة، أي: كانوا غافلين عن حفظ مقامهم وما هم فيه من مقابلة العدو. انظر: \"لسان العرب\" لابن منظور (غرر).","vol":"26","page":293},{"text":"﴿وَيَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُمْ بِالسُّوءِ﴾ الأيدي بالقتل والألسنة بالشتم يقول: فكيف ينفعكم التقريب إليهم وحالهم معكم هذِه (١).\n﴿وَوَدُّوا لَوْ تَكْفُرُونَ﴾ بمحمَّد فلا تناصحوهم فإنَّهم لا يناصحوكم (٢).\n\n<span data-type=\"title\" id=toc-5573>٣ </span>- قوله ﷿: ﴿لَنْ تَنْفَعَكُمْ أَرْحَامُكُمْ وَلَا أَوْلَادُكُمْ﴾\nأي: لا يَدْعونَّكم قراباتكم منهم ولا أولادكم التي بمكة إلى خيانة رسول الله - ﷺ - والمؤمنين وترك مناصحتهم وموالات أعدائهم ومظاهرتهم فلن ينفعكم أرحامكم ولا أولادكم الذين عصيتم الله لأجلهم (٣).\n﴿يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ﴾ فيدخل أهل طاعته والإيمان به الجنة، ويدخل أهل معصيته والكفر به النَّار (٤).\nواختلفت القراءة في ﴿يَفْصِلُ﴾ فقرأ السلمي وزر بن حبيش وعاصم والجحدري ويعقوب وعيسى ﴿يَفْصِل﴾ بفتح الياء وكسر الصاد مخففة على الفعل الواقع (٥) واختاره أبو حاتم، وقرأ إبراهيم النَّخَعيّ\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٣٣، \"المحرر الوجيز\" لابن عطية ٥/ ٢٩٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٥.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٥.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٦١، \"الوسيط\" للواحدي ٤/ ٢٨٣، \"معالم التنزيل\" للبغوي ٨/ ٩٤، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٣.\n(٤) السابق.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٩، \"جامع البيان\" للطبري ٢٨/ ٦٢، \"السبعة\" لابن مجاهد (ص ٦٣٣)، \"الحجة\" لابن زنجلة (ص ٣٤٤)، \"التذكرة\" لابن =","vol":"26","page":294},{"text":"والشعبي ويحيى والأعمش وحمزة والكسائي وخلف (يُفصِّل) بضم الياء وكسر الصاد مشددًا على الفعل المسمَّى بالفاعل (١) وقرأ الحسن وابن عامر والأعرج والمغيرة ويحيى بن الحارث (يُفصَّل) كذلك مشددًا إلَّا أنَّه على ما لم يسم فاعله (٢).\nوقرأ طلحة والنخعي بالنُّون وكسر الصاد مشددة (٣) وروي عن علقمة كذلك مخففة، وقرأ أبو حيوة وقتادة (يُفصِل) بضم الياء وكسر الصاد مخففًا من أفصل يفصل (٤) وقرأ الباقون (يُفصَل) بياء مضمومة وتخفيف الفعل وفتح الصاد على الفعل المجهول واختاره أبو عُبيد، فمن خفَّف فلقوله: ﴿وَهُوَ خَيْرُ الْفَاصِلِينَ﴾ (٥)، وقوله: ﴿إِنَّ يَوْمَ الْفَصْلِ﴾ (٦).\n_________\n= غلبون ٢/ ٥٨٦، \"التبصرة\" لمكي (ص ٦٩٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٨، \"التيسير\" للداني (٢١٠)، \"معالم التنزيل\" للبغوي ٨/ ٩٤.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٤٩، \"السبعة\" لابن مجاهد (ص ٦٣٣)، \"إعراب القرآن\" للنحاس ٤/ ٤١٢، \"الحجة\" لابن زنجلة (ص ٣٤٤)، \"التذكرة\" لابن غلبون ٢/ ٥٨٦، \"التبصرة\" لمكي (ص ٦٩٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٨، \"التيسير\" للداني (ص ٢١٠)، \"معالم التنزيل\" للبغوي ٨/ ٩٤.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٦١، \"السبعة\" لابن مجاهد (ص ٦٣٣)، \"الحجة\" لابن خالويه (ص ٣٤٤)، \"التذكرة\" لابن غلبون ٢/ ٥٨٦، \"التبصرة\" لمكي (ص ٦٩٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٨، \"التيسير\" للداني (ص ٢١٠)، \"معالم التنزيل\" للبغوي ٨/ ٩٤.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٥٦.\n(٤) انظر: \"التيسير\" للداني (ص ٢١٠).\n(٥) الأنعام: ٥٧.\n(٦) الدخان: ٤٠.","vol":"26","page":295},{"text":"ومن شدَّد فلأنَّ ذلك أبين في الفعل الكثير المكرر المتردِّد، ومن أتى به على ما لم بسم فاعله فلأنَّ الفاعل معروف، كقوله: ﴿وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ﴾ (١) ومن أتى به مسمَّى الفاعل فقد ردَّ الضمير إلى الله ﷿ والياء المختارُ لقوله: ﴿عَدُوِّي وَعَدُوَّكُمْ﴾، وقوله: ﴿وَأَنَا أَعْلَمُ﴾.\nومن قرأ بالنُّون فهو على التعظيم (٢).\n[٣٠٩٥] أخبرنا عبد الله بن حامد الوزان (٣)، قال: حَدَّثَنَا مكي بن عبدان (٤) قال: أخبرنا عبد الله بن هاشم (٥)، قال: حَدَّثَنَا عبد الرَّحْمَن ابن مهدي (٦)، قال: حَدَّثَنَا سفيان (٧)، عن سهيل بن (٨) أبي صالح (٩)، عن (عطاء بن يزيد) (١٠)، عن تميم الداري (١١) - ﵁ - أنَّ رسول الله -ﷺ-\n_________\n(١) الزمر: ٦٩.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٥.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) أبو حاتم التَّمِيمِيّ، المحدث الثقة المتقين.\n(٥) عبد الله بن هاشم بن حيان، ثِقَة.\n(٦) ثِقَة، ثبت حافظ.\n(٧) الثَّوريّ، ثِقَة، حافظ إمام حجة، كان ربما يدلس.\n(٨) في الأصل: عن وهو خطأ، والتصويب من (م).\n(٩) ذكوان السَّمان، أبو يزيد المدنيُّ، صدوق تغير حفظه، بآخره.\n(١٠) في الأصل: أبي زيد، والتصويب من (م).\nوهو عطاء بن يزيد الليثيّ ثمَّ الجُنْدِعيُّ، أبو محمَّد المدنِيُّ، يروى عن أبي أَيُّوب وأبي هريرة وغيرهما من الصَّحَابَة، روى عنه الزُّهْرِيّ وسهيل بن أبي صالح، ذكره ابن حيان في \"الثِّقات\" وقال ابن حجر: ثِقَة. انظر: \"الثِّقات\" لابن حيان ٥/ ٢٠٠، \"تقريب التهذيب\" لابن حجر (٤٦٠٤).\n(١١) تميم بن أوس بن حارثة بن دراع الداري مشهور من الصَّحَابَة.","vol":"26","page":296},{"text":"قال: \"ألا إنَّ الدين النصيحة\" ثلاث مرات، قالوا لمن يَا رسول الله؟ . قال؟: \"لله ولكتابه ولرسوله ولأئمة المسلمين وعامتهم\" (١).\n\n<span data-type=\"title\" id=toc-5574>٤ </span>- قوله ﷿: ﴿قَدْ كَانَتْ لَكُمْ أُسْوَةٌ﴾ قدوة (٢).\n﴿حَسَنَةٌ﴾ قال ابن عباس - ﵄ -: أي: سنة صالحة (٣).\nوقراءة العامة بكسر الهمزة (٤) من إسوة، وضمها يحيى والأعمش\n_________\n(١) [٣٠٩٥] الحكم على الإسناد:\nإسناده فيه ضعف، فيه سهيل بن أبي صالح، صدوق تغير بآخره، وشيخ المصنف، لم أجد له جرحًا أو تعديلًا.\nالتخريج:\nأخرجه مسلم كتاب الإيمان، باب بيان أنَّ الدِّين النصيحة (٥٥) عن محمَّد بن حاتم عن ابن مهدي به بمثله، وأبو داود كتاب الأدب، باب في النصيحة (٤٩٤٤) من طريق زهير عن سهيل به بنحوه، والنَّسائيّ كتاب البيعة، باب النصيحة للإمام ٧/ ١٥٦ - ١٥٧ عن يعقوب بن إبراهيم عن عبد الرَّحْمَن به بنحوه، وأَحمد في \"المسند\" ٤/ ١٠٢ (١٦٩٤٠) عن عبد الرَّحْمَن بن مهدي به بنحوه، والطبراني في \"المعجم الكبير\" ٢/ ٥٢ (١٢٦٠) من طريق يزيد الليثيّ عن تميم الداري بنحوه، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٣٥، من طريق عطاء به بمعناه، وانظر: \"المسند\" لأبي عوانة ١/ ١٤٢.\nوله شاهد:\nأخرجه التِّرْمِذِيّ كتاب البر والصلة، باب ما جاء في النصيحة ٣/ ٣٧١ - ٣٧٢ (١٩٣٢) بمعناه، وأخرجه النَّسائيّ كتاب البيعة، باب النصيحة للإمام ٧/ ١٥٧ بمعناه، كلاهما أخرجاه من حديث أبي هريرة - ﵁ -.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٣، \"معالم التنزيل\" للبغوي ٨/ ٩٤.\n(٣) لم أجد هذا القول.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٣٣)، \"إعراب القرآن\" للنحاس ٤/ ٤١٢.","vol":"26","page":297},{"text":"وعاصم وهما لغتان (١).\n﴿فِي إِبْرَاهِيمَ﴾ الخليل ﵇ (٢).\n﴿وَالَّذِينَ مَعَهُ﴾ على دينه من أهل الإيمان (٣).\nوقال ابن زيد: هم الأنبياء ﵈ (٤).\n﴿إِذْ قَالُوا لِقَوْمِهِمْ﴾ المشركين (٥).\n﴿إِنَّا بُرَآءُ مِنْكُمْ﴾ جمع بريء (٦) مثل ظريف وظرفاء، وقراءة العامة على وزن فُعلَاء غير مُجرى، وقرأ عيسى وابن أبي إسحاق (بِراء) بكسر الباء بالإجراء على وزن فِعال مثل قصير وقِصار وطويل وطِوال وطريف وطِراف، يقول تعالى: كونوا في العداوة لمن حارب الله ورسوله كإبراهيم ﵇ والذين آمنوا به إذ قالوا لقومهم الكفار المشركين إنَّا برآء منكم (٧).\n﴿وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ﴾ من أوثانكم التي تعبدونها (٨).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٣٥.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٦٢.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٩٤.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٦.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩٤.\n(٧) انظر: \"جامع البيان\" للطبري ٢٨/ ٦٢، \"الوسيط\" للواحدي ٤/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٦.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٦.","vol":"26","page":298},{"text":"﴿كَفَرْنَا بِكُمْ﴾ أي: جحدناكم وأنكرنا دينكم (١).\n﴿وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ﴾ باللسان.\n﴿وَالْبَغْضَاءُ﴾ بالقلب (٢).\n﴿أَبَدًا حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ﴾ (٣).\nيقول: تأسوا بقول إبراهيم ﵇ كله وشأنه وشأن من آمن معه إلَّا في استغفاره لأبيه نهوا أن يتأسوا به في هذِه خاصة فيستغفروا للمشركين فإنَّه كان عن موعدة منه له (٤).\nوقيل: إنَّ إبراهيم ﵇ عاداهم وهجرهم في كل شيء إلَّا في قوله: ﴿لَأَسْتَغْفِرَنَّ لَكَ﴾ ثم بيَّن عذره في سورة التوبة، وفي هذِه الآية دلالة بينة على تفضيل نبينا محمَّد - ﷺ - على سائر الأنبياء ﵈ لأنا حين أُمِرْنا بالاِقْتِداء به أُمرنا أمرًا مطلقًا ولم يستثن فقال: ﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا﴾ (٥) وحين أمر بالاقتداء بإبراهيم ﵇\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩٤، \"الجامع لأحكام القرآن\" ١٨/ ٥٦.\n(٢) انظر: \"الفتوحات الإلهية\" للجمل ٤/ ٣٢٦.\n(٣) كتب في هامش الأصل (٥٦/ ب) عند كلمة ﴿تُؤْمِنُوا﴾ هذِه الكلمة أبدًا أي هذا دأبنا معكم ما دمتم على كفركم حتَّى تؤمنوا بالله وحده فحينئذ تنقلب المعاداة موالاة. القرطبي.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٦٣، ونسبه لمجاهد وقتادة، \"النكت والعيون\" للماوردي ٥/ ٥١٨ ونسبه لقتادة، \"الوسيط\" للواحدي ٤/ ٢٨٤، \"معالم التنزيل\" للبغوي ٨/ ٩٤، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٥.\n(٥) الحشر: ٧.","vol":"26","page":299},{"text":"استثنى بعض أفعاله (١).\n﴿وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِنْ شَيْءٍ﴾ إن عصيته.\n﴿رَبَّنَا عَلَيْكَ تَوَكَّلْنَا﴾ أي: قولوا أنتم هذا القول.\nوقيل: من قول إبراهيم ﵇ ومن معه.\n﴿رَبَّنَا عَلَيْكَ تَوَكَّلْنَا﴾ أي: اعتمدنا.\n﴿وَإِلَيْكَ أَنَبْنَا﴾ أي: رجعنا.\n﴿وَإِلَيْكَ الْمَصِيرُ﴾ لك الرجوع في الآخرة (٢).\n\n<span data-type=\"title\" id=toc-5575>٥ </span>- قوله ﷿: ﴿رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِلَّذِينَ كَفَرُوا﴾\nأي: لا تظهرهم علينا فيظنوا أنَّهم على حق فيفتتنوا بذلك (٣) وقيل: لا تسلطهم علينا فيفتنونا ويعذبونا (٤).\n﴿وَاغْفِرْ لَنَا رَبَّنَا إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ﴾.\n\n<span data-type=\"title\" id=toc-5576>٦ </span>- قوله ﷿: ﴿لَقَدْ كَانَ لَكُمْ فِيهِمْ﴾\nيعني: في إبراهيم ومن معه من الأنبياء والأولياء (٥).\n_________\n(١) انظر ما سبق في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٦ - ٥٧.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٧.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٠، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٦٤، ونسبه لقتادة، \"النكت والعيون\" للماوردي ٥/ ٥١٨، نحوه عن مجاهد، \"الوسيط\" للواحدي ٤/ ٢٨٤، \"معالم التنزيل\" للبغوي، ونسباه للزجاج ٨/ ٩٤، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٦٤، \"النكت والعيون\" للماوردي ٥/ ٥١٨، ونسباه لابن عباس.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩٥، \"الجامع لأحكام القرآن\" ١٨/ ٥٧.","vol":"26","page":300},{"text":"﴿أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ﴾ وأعاد ذكر الأسوة؛ لأنَّه منعقد بغير المعنى الذي انعقد به الأول (١).\n﴿وَمَنْ يَتَوَلَّ﴾ يعرض عن الإيمان (٢).\n﴿فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ﴾ أي: لم يتعبَّدهم لحاجة إليهم (٣).\n﴿الْحَمِيدُ﴾ في سلطانه عند خلقه، فلما نزلت هذِه الآية عادى المؤمنون أقرباءهم من المشركين في الله وأظهروا لهم العداوة والبراءةَ، فعلم الله تعالى شدَّة وجد المُؤْمنين في ذلك (٤) فأنزل قوله:\n\n<span data-type=\"title\" id=toc-5577>٧ </span>- قوله ﷿: ﴿عَسَى اللَّهُ أَنْ يَجْعَلَ بَيْنَكُمْ﴾ أيها المؤمنون.\n﴿وَبَيْنَ الَّذِينَ عَادَيْتُمْ مِنْهُمْ﴾ من مشركي مكة (٥) ﴿مَوَدَّةً وَاللَّهُ قَدِيرٌ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾ وقيل: معناه ليجعلن الله تعالى ذلك.\nوقيل: كونوا على رجاء من ذلك.\n_________\n(١) لم أجد هذا القول. وقد أجمعت أكثر التفاسير على أنَّ تكرار الأسوة كان للمبالغة والتأكيد وليست هناك مغايرة.\nانظر: \"البحر المحيط\" لأبي حيان ٨/ ٢٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٧، \"إرشاد العقل السليم\" لأبي السعود ٧/ ٢٣٨.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٤، \"معالم التنزيل\" للبغوي ٨/ ٩٥، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٥.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٨.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٤، \"معالم التنزيل\" للبغوي ٨/ ٩٥، ونسباه لمقاتل، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٥، \"الجامع لأحكام القرآن\" ١٨/ ٥٨.\n(٥) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١٩، \"الوسيط\" للواحدي ٤/ ٢٨٤، \"معالم التنزيل\" للبغوي ٨/ ٩٥، \"زاد المسير\" لابن الجوزي ١٨/ ٣٩.","vol":"26","page":301},{"text":"وقيل: المودة أنَّ النبيَّ - ﷺ - تزوَّج أم حبيبة بنت أبي سفيان بن حرب (١).\nوقيل: بإسلام من يسلم منهم، ففعل الله ﷿ ذلك بأن أسلم كثير منهم فصاروا أولياءهم وإخوانهم وخالطوهم وناكحوهم، وتزوج رسول الله -ﷺ- أم حبيبة بنت أبي سفيان - ﵄ - وكانت تحت (عبيد الله) (٢) بن جحش بن رئاب وكانت هي وزوجها من مهاجرة الحبشة، فأما زوجها فتنصَّر وسأل عنها أن تتابعه على دينه فأبَتْ وصبرت على دينها، ومات زوجها على النصرانية، فبعث النَّبِيّ -ﷺ- إلى النَّجاشيّ فيها ليخطبها عليه، فقال النَّجاشيّ لأصحابه: من أولاكم بها، قالوا: خالد بن سعيد بن العاص، قال: فزوِّجها من نبيكم - ﷺ -، ففعل وأمهرها النَّجاشيّ ﵀ من عنده أربعمائة دينار وساق إليها مهرَها (٣).\nوقيل: خطبها النَّبِيّ -ﷺ- إلى عثمان بن عفان - ﵁ - فلما زوَّجه إيَّاها بعث إلى النَّجاشي فيها فساق عنه المهر وبعث بها إليه، فبلغ ذلك أَبا سفيان وهو يومئذٍ مشرك، فقال: ذاك الفحل لا يقدع (٤) أنفه، ثم رخَّص\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٠، \"النكت والعيون\" للماوردي، نسبه لمقاتل ٥/ ٥١٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٦.\n(٢) في الأصل: عبد الله والتصويب من كتب التراجم.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٨.\n(٤) يقدع: أي: لا يُضربُ أنفه وذلك إذا كان كريمًا.\nانظر: \"لسان العرب\" لابن منظور (قدع).","vol":"26","page":302},{"text":"الله تعالى في صلة الذين لم يعادوا المُؤْمنين ولم يقاتلوهم ولا يخرجوهم من جميع الكافرين (١) فقال:\n\n<span data-type=\"title\" id=toc-5578>٨ </span>- ﴿لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ﴾\nأي: تعدلوا فيهم بالإحسان والبر أن تبروهم (٢) ﴿أَنْ﴾ في موضع جر على البدل من ﴿الَّذِينَ﴾، أي: لا ينهاكم الله عن أن تبرُّوا الذين لم يقاتلوكم (٣).\n﴿إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ﴾ اختلف العلماء فيمن نزلت هذِه، فقال ابن عباس - ﵄ -: نزلت في خزاعة (٤) منهم هلال بن عويمر وخزيمة وسراقة ابن مالك بن جعشم وبنو مدلج (٥) وكانوا صالحوا النَّبِيّ - ﷺ - على\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٩.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٦٥، \"الجامع لأحكام القرآن\" ١٨/ ٥٩.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ١٥٨، \"الوسيط\" للواحدي ٤/ ٢٨٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٩.\n(٤) بنو خزاعة: قبيل من الأزد، من القحطانية. قال ابن الكلبي: وسموا خزاعة؛ لأنَّ بني مازن من الأزد لما تفرقت من اليمن في البلاد نزل بنو مازن على ماء بين زبيد ورفع يقال له: غسان، وأقبل أبو عمرو بن لحي فانخزع عن قومهم فنزلوا مكة، ثمَّ أقبل بنو أسلم ومالك وملكان، بنو أفصى بن حارثة، فانخزعوا عن قومهم أَيضًا فسمي الجميع خزاعة.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٢٢٨).\n(٥) بنو مدلج: بطن من كنانة، وفيهم كان علم القيافة.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٣٧٢).","vol":"26","page":303},{"text":"ب] أن لا يقاتلوه ولا يعينوا عليه أحدًا فأمر ببرهم والوفاء لهم إلى أجلهم (١) حكاه الفراء.\nوقال عبد الله بن الزُّبير - ﵄ - نزلت في أسماء بنت أبي بكر - ﵄ - وذلك أنَّ أمها قتيلة بنت عبد العُزَّى بن عبد أسد من بني مالك بن حسل قدمت عليها المدينة بهدايا ضِبَابًا (٢) وأقِطًا (٣) وسمنًا، وهي مشركة فقالت أسماء - ﵂ -: يَا أماه لا أقبل منكِ هديةً ولا تدخلي عليَّ في بيتي حتَّى أستأذن النَّبِيّ - ﷺ -، فسألت لها عائشة - ﵂ - رسول الله - ﷺ -، فأنزل الله ﷿ هذِه الآية، فأمرها رسول الله - ﷺ - أن تدخلها منزلها وتقبل هديتها وتحسِن إليها وتكرمها (٤).\nوقال مرة الهمدانيّ وعطية العوفي: نزلت في قوم من بني هاشم منهم العباس بن عبد المطَّلب - ﵁ - (٥).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩٥، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٩.\n(٢) ضباب: واحد ضب وهو دُوَيْبَّة من الحيوانات الزاحفة، معروف وهو يشبه الورل. انظر: \"لسان العرب\" لابن منظور (ضبب).\n(٣) الإقِطُ: شيء يتَّخذ من اللبن المخيض يطبخ ثم يترك ثم يمصل.\nانظر: \"لسان العرب\" لابن منظور (أقط).\n(٤) أخرجه أَحْمد في \"المسند\" ٤/ ٤ (١٦١١١) بنحوه، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٦٦ بنحوه، وأخرجه الحاكم في \"المستدرك\" ٢/ ٥٢٧ بنحوه.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٤٩ بنحوه، \"النكت والعيون\" للماوردي ٥/ ٥١٩ بمعناه، وأخرجه الواحدي في \"أسباب النزول\" ٨/ ٩٦ بنحوه.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٣٧، \"البحر المحيط\" ٨/ ٢٥٥.","vol":"26","page":304},{"text":"وقال مجاهد: هم الذين آمنوا بمكة ولم يهاجروا (١).\nوقيل: يعني به النساء والصبيان (٢).\nوقال قتادة: نسختها ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ﴾ (٣).\nوقيل: كان هذا الحكم لعلة وهي الصلح، فلمَّا زال الصلح بفتح مكة نسخ الحكم وبقي الرسم يُتلى (٤).\n\n<span data-type=\"title\" id=toc-5579>٩ </span>- قوله ﷿ ﴿إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ﴾\nأي: جاهدوكم على الدين.\n﴿وَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ﴾ وهم عتاة أهل مكة.\n﴿وَظَاهَرُوا﴾ أي: عاوَنوا.\n﴿عَلَى إِخْرَاجِكُمْ﴾ وهم مشركو مكة.\n﴿أَنْ تَوَلَّوْهُمْ﴾ في موضع جر على البدل (٥).\n﴿وَمَنْ يَتَوَلَّهُمْ﴾ أي: يتخذهم أولياء وأنصارًا وأحبابًا.\n﴿فَأُولَئِكَ هُمُ الظَّالِمُونَ﴾ الواضعون الولاية في غَيرِ موضعها (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٦٥.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٥١٩، وقال ابن الجوزي في \"زاد المسير\" حكاه الزجاج ٨/ ٢٣٧، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٩.\n(٣) التوبة: ٥.\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ٦٥، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٧.\n(٤) انظر: \"الناسخ والمنسوخ\" لابن حزم (ص ٦٠)، \"الجامع لأحكام القرآن\" للقرطبي ٥٩/ ١٨.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٠.\n(٦) انظر: تفسير الآية في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٠.","vol":"26","page":305},{"text":"<span data-type=\"title\" id=toc-5580>١٠ </span>- قوله ﷿ ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ﴾\nقال ابن عباس - ﵄ -: أقبل رسول الله - ﷺ - معتمرًا حتَّى إذا كان بالحُديبية صالحة مشركو مكة على أنَّ من أتاه من أهل مكةَ ردَّه عليهم، ومن أتى مكة من أصحاب رسول الله -ﷺ- فهو لهم ولم يردوه عليه، وكتبوا بذلك كتابًا وختموا عليه، فجاءت سبيعة بنت الحارثِ الأسْلمية - ﵂ - مسلمة بعد الفراغ من الكتاب، والنبي - ﷺ - بالحُديبية، فأقبل زوجها مسافر من بني مخزوم (١) - وقال المقاتلان هو: صيفي بن واهب- في طلبها، وكان زوجها كافرًا، فقال: يَا محمَّد أردد على امرأتي فإنَّك قد شرطت لنا أن ترد علينا من أتاك منا، وهذِه طينةُ الكتاب لم تجفَّ بعدُ، فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ﴾ من دار الكفار إلى دار الإِسلام (٢).\n﴿فَامْتَحِنُوهُنَّ﴾ قال ابن عباس - ﵄ -: امتحانهنَّ أن يستحلفن [أنَّهن] (٣) ما خَرجن من بغض زوجها وما خرجن رغبة عن أرض إلى\n_________\n(١) بنو مخزوم: بطن من لؤي بن غالب، من قريش.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (٣٧١).\n(٢) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ونسبه لمقاتل ١٠/ ٣٣٥٠ بنحوه.\nوانظر: \"معاني القرآن\" للفراء ٣/ ١٥٠ - ١٥١، \"النكت والعيون\" للماوردي ٥/ ٥٢٠ - ٥٢١ بنحوه، \"الوسيط\" للواحدي ٤/ ٢٨٥، بمعناه مختصرًا، ولم ينسبوه. وذكره الواحدي في \"أسباب النزول\" بنحوه (ص ٤٤٤)، \"معالم التنزيل\" للبغوي ٨/ ٩٧ بمثله، \"زاد المسير\" لابن الجوزي ٨/ ٢٣٨ بنحوه.\n(٣) في الأصل: أنها. والمثبت اقتضاه السياق.","vol":"26","page":306},{"text":"أرض، وما خرجن التماس دنيا، وما خرجن إلَّا حبًّا لله ولرسوله (١) فاستحلفها رسول الله - ﷺ - ما خرجت بغضًا لزوجها ولا عشقًا لرجل، منَّا وما خرجت إلَّا رغبةً في الإِسلام، فحلفت بالله الذي لا إله إلَّا هو على ذلك فأعطى رسول الله -ﷺ- زوجها مهرها وما أنفق عليها ولم يَرُدَّها عليه، فتزوَّجها عمر بن الخطاب - ﵁ -، فكان النَّبِيّ - ﷺ - يرد من جاء من الرجال ويحبس من جاء من النساء إذا امتحن ويعطي أزواجهن مهورهنَّ (٢) فذلك قوله ﷿: ﴿اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لَا هُنَّ حِلٌّ لَهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ﴾ يعني: أزواجهن من الكفار (٣).\n﴿وَآتُوهُمْ مَا أَنْفَقُوا﴾ عليهنَّ من المهر (٤).\nوقال ابن عباس - ﵄ -: امتحانهنَّ أن يقلن: لا إله إلَّا الله وأنَّ\n_________\n(١) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٢٨٨ ونسبه لقتادة، والطبري في \"جامع البيان\" ٢٨/ ٦٧، والطبراني في \"المعجم الكبير\" ١٢/ ١٢٧ (١٢٦٦٨)، بسنده عنه، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٥٠ بنحوه، \"النكت والعيون\" للماوردي ٥/ ٥٢١ - ٥٢٢ بنحوه، \"الوسيط\" للواحدي ٤/ ٢٨٥، \"معالم التنزيل\" للبغوي ٨/ ٩٨، \"زاد المسير\" لابن الجوزي بنحوه ٨/ ٢٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٢.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩٨، \"الجامع لأحكام القرآن\" ١٨/ ٦٢.\n(٣) السابق.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٥١، \"النكت والعيون\" للماوردي ٥/ ٥٢٢، \"الوسيط\" للواحدي ٤/ ٢٨٦، \"معالم التنزيل\" للبغوي ٨/ ٩٨، \"زاد المسير\" لابن الجوزي ٨/ ٢٤١.","vol":"26","page":307},{"text":"محمَّدًا عبده ورسوله (١).\nوعن عائشة - ﵂ -: كان امتحانهن بما في قوله: ﴿إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا﴾ الآية (٢).\nوقال الضحاك: كان بين النَّبِيّ - ﷺ - وبين المشركين عهد أن لا يأتيك منَّا امرأة ليست على دينك إلَّا رددتها إلينا، فإن دخلت في دينك وكان لها زوج أن ترد على زوجها الذي أنفق عليها، وللنبي - ﷺ - مثل ذلك من الشرط (٣).\nوعن عروة قال: كان مما اشترط سهيل بن عمرو على النَّبِيّ - ﷺ - يوم الحديبية ألَّا يأتيك منَّا أحد -وإن كان على دينك- إلَّا رددته إلينا حتَّى أنزل الله تعالى في المؤمنات ما أنزل، يومئ إلى أنَّ الشرط في ردّ النساء نسخ بذلك (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٦٨/ ٢٨، \"النكت والعيون\" للماوردي ٥/ ٥٢٢، ونسبه لعطية العوفي، \"زاد المسير\" لابن الجوزي ٨/ ٢٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٢.\n(٢) أخرجه من حديث عائشة - ﵂ - بنحوه: البُخَارِيّ كتاب الشروط، باب ما يجوز من الشروط في الإِسلام والأحكام والمبايعة (٢٧١٣)، ومسلم كتاب الإمارة، باب كيفية بيعة النساء (١٨٦٦)، وأبو داود كتاب الخراج والفيء والإمارة، باب ما جاء في البيعة (٢٩٤١)، والتِّرمذيّ كتاب التفسير، باب ومن سورة الممتحنة (٣٣١٧)، قال أبو عيسى: هذا حديث حسن صحيح.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٧٠، وانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٤١ نحوه، ولم ينسبه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٦١.\n(٤) أخرجه البَغَوِيّ في \"معالم التنزيل\"عن عروة بن الزُّبير أنَّه سمع مروان والمسور بن مخرمة بنحوه ٨/ ٩٦ - ٩٧.","vol":"26","page":308},{"text":"وقد قيل: إنَّ الشرط في رد المسلمات لم يكن جائزًا في الأصل، وإنَّما وقع على وجه الخطأ أو الاضطرار فيكون المهر في هذِه الوجوه لأجل الشرط (١).\nوقيل: كان لهم ردّ الرجال دون النساء وعلى هذا يكون رد المهر، لأنَّ المهادنة أقتضت الكف، ويكون ذلك ثابتًا في كل هدنة، والأشبه أنَّه كان لأجل الشرط (٢).\nوقال قتادة: ثم نسخ هذا الحكم وهذا العهد بسورة براءة (٣).\n﴿وَلَا جُنَاحَ عَلَيْكُمْ أَنْ تَنْكِحُوهُنَّ﴾ أي: لا إثم على المؤمنين أن يتزوجوا هؤلاء المهاجرات المؤمنات (٤).\n﴿إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ﴾ مهورهنَّ (٥) وإن كان لهنَّ أزواج كفار في دار الكفر؛ لأنَّه فرق بينهما الإسلام إذا استبرئت أرحامهنَّ (٦).\n﴿وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ﴾ قراءة العامة بالتخفيف من الإمساك (٧)\n_________\n(١) انظر: نحوه في \"إرشاد العقل السليم\" لأبي السعود ٢٨/ ٧٧.\n(٢) انظر: \"إرشاد العقل السليم\" لأبي السعود ٢٨/ ٧٧.\n(٣) انظر: \"الناسخ والمنسوخ\" لابن حزم (ص ٦٠).\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٤٣، \"الوسيط\" للواحدي ٤/ ٢٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٥.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١٥٩، \"النكت والعيون\" للماوردي ٥/ ٥٢٢، \"معالم التنزيل\" للبغوي ٨/ ٩٨، \"زاد المسير\" لابن الجوزي ٨/ ٢٤١.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٥.\n(٧) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٣، \"معاني القرآن\" للزجاج ٥/ ١٥٩، \"السبعة\" لابن مجاهد (ص ٦٣٤)، \"الحجة\" لابن خالويه (ص ٣٤٤)، \"التذكرة\" =","vol":"26","page":309},{"text":"وهو اختيار أبي عبيد لقوله: ﴿فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ﴾ (١).\nوقرأ الحسن وأبو العالية ونصر بن عاصم وأبو عمرو وابن أبي إسحاق والجحدري ويعقوب وعيسى بن عمر (ولَا تُمسِّكُوا) مشددة من مسَّك (٢)، واختاره أبو حاتم يقال: مسكت بالشيء وتمسَّكت به؛ لأنَّ العِصم جماعة، فالتشديد أبين في مثل هذا للتكثير والتكرير.\nوالعِصَم الحبال واحدتها عصمة، وهو ما أعتصم به من العهود والسبب. والكوافر جمع كافرة نهى الله تعالى المؤمنين عن المقام على نكاح المشركات وأمرهم بفراقهنَّ (٣).\nقال ابن عباس - ﵄ -: يقول: لا تأخذوا بعقد الكوافر فمن كانت له امرأة كافرة بمكة فلا يعتدن بها، فقد انقطعت عصمتها منه وليست له بامرأة، وإن جاءتكم امرأة مسلمة من أهل مكة ولها زوج كافر فلا\n_________\n= لابن غلبون ٢/ ٥٨٦، \"التبصرة\" لمكي (ص ٦٩٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١٨، \"التيسير\" للداني (ص ٢١)، \"معالم التنزيل\" للبغوي ٨/ ٩٨.\n(١) البقرة: ٢٣١.\nكتب في هامش الأصل (٥٨/ ب) عند كلمة ﴿بِمَعْرُوفٍ﴾: ويكون الباء صلة، مجازه ولا تمسكوا عصم الكوافر.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٣، \"معاني القرآن\" للزجاج ٥/ ١٥٩، \"السبعة\" لابن مجاهد (ص ٦٣٤)، \"الحجة\" لابن خالويه (ص ٣٤٤)، \"التذكرة\" لابن غلبون ٢/ ٥٨٦، \"التبصرة\" لمكي (ص ٦٩٩)، \"التيسير\" للداني (ص ٢١٠).\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٦، \"معالم التنزيل\" للبغوي ٨/ ٩٨، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٢.","vol":"26","page":310},{"text":"تعتدن به ولتتزوج سواه؛ فقد انقطعت عصمتها منه؛ وهذا لأنَّهنَّ غير كتابيات، فزال نكاحهنَّ لما أسلم أزواجهن قبل الدخول أو بانقضاء عدَّتهن بعد الدخول (١).\nقال الزهري: فلما نزلت هذِه الآية طلق عمر بن الخطاب - ﵁ - أمرأتين له بمكة مشركتين قُرَيْبَة بنت أبي أمية بن المغيرة، فتزوجها معاوية بن أبي سفيان، وهما على شركهما بمكة، وأخرى أم كلثوم بنت عمرو بن جرول (٢) الخزاعية، أم عبد الله بن عمر - ﵁ -، فتزوجها أبو جهم بن حُذيفة (٣) بن غانم رجل من قومه وهما على شركهما (٤)، وكانت عند طلحة بن عبيد الله - ﵁ - أروى بنت ربيعة بن الحارث بن عبد المطلب، ففرَّق بينهما الإسلام حين نهى القرآن عن التمسك بعصَم الكوافر، وكان طلحة بن عبيد الله (٥) قد هاجر وهي بمكة على دين قومها، ثم تزوَّجها في الإسلام خالد بن سعيد بن العاص بن أمية بن عبد شمس، وكانت ممن فر إلى رسول الله - ﷺ - من نساء الكفار فحبسها، وزوَّجها خالدًا (٦)، وآمنة بنت بشر كانت\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٦.\n(٢) في الأصل حرون والتصويب من \"الإصابة\" لابن حجر ٣/ ٤١٢ (٨٠٧٠).\n(٣) في الأصل حذافة، والصواب ما أثبت.\n(٤) أورده الماوردي في \"النكت والعيون\" ٥/ ٥٢٢ عن موسى بن طلحة بن عبيد الله عن أبيه.\n(٥) زاد في (م): بن عثمان بن عمرو التميمي.\n(٦) انظر: ما سبق في \"معالم التنزيل\" للبغوي ٨/ ٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٤.","vol":"26","page":311},{"text":"عند ثابت بن الدحداحة ففرت منه، وهو يومئذ، كافرٌ (١) إلى رسول الله - ﷺ -، فزوَّجها رسول الله - ﷺ - سَهْل بن حُنيف - ﵁ - فولدت عبد الله بن سهل (٢).\nقال الشعبي: وكانت زينب بنت رسول الله - ﷺ - ورضي عنها امرأة أبي العاص بن الربيع، فأسلمت ثم لحقت بالنبي - ﷺ - في المدينة وأقام أبو العاص مشركًا بمكة، ثم أتى المدينة فأمنتْه زينب - ﵄ - فأسلم فردَّها النبي - ﷺ - عليه (٣).\n﴿وَاسْأَلُوا﴾ يعني: أيها المؤمنون الذين ذهبت أزواجهم فلحقن\n_________\n(١) كتب في هامش (٥٩/ أ) في الأعلى: روى الزهري عن عروة عن عائشة - ﵁ - قالت: حكم الله -﷿- بينهم فقال: ﴿وَاسْأَلُوا مَا أَنْفَقْتُمْ وَلْيَسْأَلُوا مَا أَنْفَقُوا﴾ فكتب إليهم المسلمون قد حكم الله -﷿- بيننا بأنَّه جاءتكم امرأة منَّا أن توجهوا إلينا بصداقها وإن جاءتنا امرأة منكم وجهنا إليكم بصداقها، فكتبوا إليهم أما نحن فلا نعلم لكم عندنا شيئًا، فإن كان لنا عندكم شيء فوجِّهوا به، فأنزل الله تعالى: ﴿وَإِنْ فَاتَكُمْ شَيْءٌ مِنْ أَزْوَاجِكُمْ﴾ الآية، قرطبي.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٧٢.\n(٣) هذِه الرواية أصلها حديث، أخرجه أبو داود كتاب الطلاق، باب إلى متى ترد عليه امرأته إذا أسلم بعدها؟ (٢٢٤٠) بنحوه، وابن ماجه كتاب النكاح، باب الزوجين يسلم أحدهما قبل الآخر (٢٠٠٩) بمعناه، والترمذي كتاب النكاح، باب ما جاء في الزوجين المشركين يسلم أحدهما (١١٤٦) بمعناه، وقال أبو عيسى: هذا حديث ليس بإسناده بأس، جميعهم أخرجوه من حديث ابن عباس - ﵄ -.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٩٨ - ٩٩، \"الجامع لأحكام القرآن\" ١٨/ ٦٦.","vol":"26","page":312},{"text":"بالمشركين (١).\n﴿مَا أَنْفَقْتُمْ﴾ عليهن من الصداق ممن يزوجهنَّ منهم (٢).\n﴿وَلْيَسْأَلُوا﴾ يعني: المشركين الذي لحقت أزواجهم بكم مؤمنات (٣).\n﴿مَا أَنْفَقُوا﴾ إذا تزوجن فيكم من تزوجهنَّ منكم ما أنفقوا من المهر (٤).\n﴿ذَلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْ﴾ قال ابن عباس - ﵄ - يقول: هذا حكم الله بين المسلمين والكفار من أهل العهد من مكة يرد بعضهم على بعض (٥).\nوقال الزهري: ولولا العهد والهدنة التي كانت بينه - ﷺ - وبين قريش يوم الحديبية لأمسك النساء ولم يرد إليهم صداقًا، وكذلك كان يصنع\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٣، \"النكت والعيون\" للماوردي ٥/ ٥٢٣، \"الوسيط\" للواحدي ٤/ ٢٨٦، \"معالم التنزيل\" للبغوي ٨/ ٩٨ - ٩٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٢.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٣، \"النكت والعيون\" للماوردي ٥/ ٥٢٣، \"الوسيط\" للواحدي ٤/ ٢٨٦، \"معالم التنزيل\" للبغوي ٨/ ٩٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٢.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٣، \"النكت والعيون\" للماوردي ٥/ ٥٢٣، \"معالم التنزيل\" للبغوي ٨/ ٩٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٢.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٣، \"إعراب القرآن\" للنحاس ٤/ ٤١٦، \"معالم التنزيل\" للبغوي ٨/ ٩٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٢.\n(٥) انظر: \"الوسيط\" للواحدي ٤/ ٤٨٦، ولم ينسبه.","vol":"26","page":313},{"text":"بمن جاءه من المسلمات قبل العهد (١).\nقيل: بفسخ نكاحهن ولا يرد على أزواجهنَّ شيئًا إلَّا أن يسلم وهي في العدة فيكون أحق بها (٢).\n﴿وَاللَّهُ عَلِيمٌ﴾ بأمره.\n﴿حَكِيمٌ﴾ في صنعه فلما نزلت هذِه الآية أقرَّ المؤمنون بحكم الله تعالى، وأدوا ما أمِروا به من نفقات المشركين على نسائهم، وأبى المشركون أن يقروا بحكم الله تعالى فيما أمَر من أداء نفقات المسلمين، فأنزل الله تعالى قوله (٣).\n\n<span data-type=\"title\" id=toc-5581>١١ </span>- ﴿وَإِنْ فَاتَكُمْ﴾ أعجزكم أيها المؤمنون (٤).\n﴿شَيْءٌ مِنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ﴾ يقول: إن لحق أحد من أزواجكم بالكفار مرتداتٍ (٥).\n﴿فَعَاقَبْتُمْ﴾ فغزوتم وأصبتم من الكفار عقبى وهي الغنيمة والظفر فكانت العاقبة لكم (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٤، \"معالم التنزيل\" للبغوي ٨/ ٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٩.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٩.\n(٣) أخرجه الطبري في \"جامع البيان\" عن الزهري ٢٨/ ٧٥.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٧٦ عن ابن عباس.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٥٢٣، \"معالم التنزيل\" للبغوي ٨/ ٩٩.\n(٦) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٧، \"النكت والعيون\" للماوردي ٥/ ٥٢٣، \"الوسيط\" للواحدي ٤/ ٢٨٦.","vol":"26","page":314},{"text":"وقال المؤرج: معناه فخلفتم من بعدهم وصار الأمر إليكم (١).\nوقال الفراء: عقب وعاقب مثل ظفر وظافر (٢).\nوقال الكلبي والقتيبي: عاقبتم غزوتم معاقبين غزوة بعد غزوة (٣).\nوقيل: هو من قولك: العقبى لفلان، أي: العاقبة لفلان بعد الأولى، وتأويل العاقبة الكرة الآخرة، ولا تكون العاقبة إلَّا وقبلها شيء هي لذلك عقب (٤).\nوقراءة العامة: ﴿فَعَاقَبْتُمْ﴾ (٥) واختاره أبو عييد وأبو حاتم وقرأ علقمة وإبراهيم وحميد والأعرج (فعقبتم) بغير ألف مشددة (٦).\nوقرأ مجاهد (فأعقبتم) (٧).\nوقال صنعتم بهم كما صنعوا بكم.\nوقرأ الزهري (فعقبتم) بغير ألف خفيفة (٨) وقرأ مسروق وشقيق بن\n_________\n(١) لم أجد هذا القول.\n(٢) انظر: \"لسان العرب\" لابن منظور (عقب).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩٩، ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٩.\n(٤) انظر: \"لسان العرب\" لابن منظور (عقب).\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٥، \"المحتسب\" لابن جني ٢/ ٣٢٠.\n(٦) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٥، \"إعراب القرآن\" للنحاس ٤/ ٤١٦، \"المحتسب\" لابن جني ٢/ ٣١٨.\n(٧) انظر: \"المحتسب\" لابن جني ٢/ ٣٢٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٩.\n(٨) انظر: \"المحتسب\" لابن جني ٢/ ٣١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٩.","vol":"26","page":315},{"text":"سلمة (فَعَقِبْتُمْ) بكسر القاف خفيفة (١).\nوقال: غنمتم وكلها لغات بمعنى واحد، يقال: عَاقَبَ وَعَقَّبَ وعقب (٢) وأعْقَبَ وتعقَّب واعْتَقَبَ وتعاقَبَ إذا غنم (٣).\n﴿فَآتُوا الَّذِينَ ذَهَبَتْ أَزْوَاجُهُمْ﴾ منكم إلى الكفار (٤).\n﴿مِثْلَ مَا أَنْفَقُوا﴾ عليهنَّ من الغنائم التي صارت في أيديكم من أموال الكفار (٥).\nقال ابن عباس - ﵄ -: يقول: إن لحقت امرأة مؤمنة بكفار أهل مكة وليس بينكم وبينهم عهد ولها زوج مسلم قبلكم فغنمتم، فأعطوا هذا الزوج المسلم مهره من الغنيمة قبل أن تخمس (٦).\nوقال الزهري: يعطى من مال الفيء (٧)، وعنه: يعطى من صداق من لحق بنا (٨).\n_________\n(١) انظر: \"المحتسب\" لابن جني ٢/ ٣٢٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٩.\n(٢) من (م).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٩٩، \"الجامع لأحكام القرآن\" ١٨/ ٦٩.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٥، \"معالم التنزيل\" للبغوي ٨/ ٩٩.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٥، \"معالم التنزيل\" للبغوي ٨/ ٩٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٤.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٧٦، \"النكت والعيون\" للماوردي ٥/ ٥٢٣ بنحوه مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٠.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٠.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٧٦، \"النكت والعيون\" للماوردي ٥/ ٥٢٣.","vol":"26","page":316},{"text":"قال الأعمش: هي منسوخة (١).\nقال ابن عباس - ﵄ -: وكان جميع من لحق بالمشركين من نساء المؤمنين المهاجرين راجعة عن الإسلام ستة نسوة.\nأم الحكم (٢) بنت أبي سفيان، كانت تحت عياض بن شداد الفهري - ﵁ -، وفاطمة بنت أبي أمية بن المغيرة أخت أم سلمة - ﵁ - كانت تحت عمر بن الخطاب - ﵁ -، فلما أراد عمر - ﵁ - أن يهاجر أبتْ وارتدَّت، وبرْوع بنت عقبة، كانت تحت شماس بن عثمان - ﵁ -، وعبدة بنت عبد العزى بن فضلة كانت تحت عمرو بن عبد ود، وهند بنت أبي جهل بن هشام، تحت هشام بن العاص بن وائل - ﵁ - وأم (٣) كلثوم بنت جرول كانت تحت (٤) عمر بن الخطاب - ﵁ -، فأعطاهم رسول الله - ﷺ - مهور نساءهم من الغنيمة (٥).\n﴿وَاتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ﴾، أي: احذروه أن تتعدوا ما أُمرتم به (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٠.\n(٢) غير واضحة في الأصل، والمثبت من (م).\n(٣) ساقطة من الأصل.\n(٤) سقط من الأصل، والمثبت من (م).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٠، \"البحر المحيط\" لأبي حيان ٨/ ٢٥٧.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٠.","vol":"26","page":317},{"text":"<span data-type=\"title\" id=toc-5582>١٢ </span>- قوله -﷿-: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَى أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ فَبَايِعْهُنَّ﴾\nوذلك يوم فتح مكة لما فرغ رسول الله - ﷺ - من بيعة الرجال وهو على الصفا (١)، وعمر بن الخطاب - ﵁ - أسفل منه، وهو يُبايع النساء، بأمر رسول الله - ﷺ - ويبلغهن عنه، وهند بنت عتبة امرأة أبي سفيان متنقبة متنكرة مع النساء خوفًا من النبي - ﵁ - أن يعرفها، فقال النبي - ﷺ - للنساء: \"أبايعكن على أن لا تشركن بالله شيئًا\" فرفعت هند رأسها وقالت: إنك لتأخذ علينا أمرًا ما رأيناك أخذتَه على الرجال، وكان بايع الرجال يومئذ على الإسلام، والجهاد فقط، فقال النبي - ﷺ -: \"ولا تسرقن\" فقالت هند: إنَّ أبا سفيان رجل شحيح وإني أصبت من ماله (٢) هنات، فلا أدري أيحل لي أم لا؟\nفقال أبو سفيان: ما أصبْتِ من شيء فيما مضى وفيما غَبر فهو لكِ حلال، فضحك رسول الله - ﷺ - وعرفها، فقال لها: \"وإنكِ لهند بنت عتبةَ؟ \" قالت: نعم فاعف عمَّا سلف يا نبي الله عفى الله عنك، فقال\n_________\n(١) الصفا: بالفتح والقصر والصفا والصفوان والصفاء كله العريض من الحجارة الملس، ومنه الصفا والمروة، وهما جبلان بين بطحاء مكة والمسجد، وأمَّا الصفا فمكان مرتفع من جبل أبي قبيس بينه وبين المسجد الحرام عرض الوادي الذي هو طريق وسوق، ومن وقف على الصفا كان بحذاء الحجر الأسود.\nانظر: \"معجم البلدان\" لياقوت ٣/ ٤١١.\n(٢) سقط من الأصل، والمثبت من (م).","vol":"26","page":318},{"text":"النبي - ﷺ -: \"ولا تزنين\"، فقالت هند - ﵁ -: أوَ تزني الحرةُ!؟ فقال: \"ولا تقتلن أولادكن\" أي: لا يئدن الموؤدات ولا يسقطن الأجنة، فقالت هند - ﵁ -: ربَّيناهم صغارًا وقتلتموهم كبارًا فأنتم وهم أعلم، وكان ابنها حنظلة بن أبي سفيان قد قتل يوم بدر، فضحك عمر - ﵁ - حتى استلقى، فتبسم رسول الله - ﷺ - فقال: \" ﴿وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ﴾ \"، وهي أن تقذف ولدًا على فراش زوجها فتنسبه منه وليس منه، فقالت هند: والله إنَّ البهتان لقبيح، ولا تأمرنا إلَّا بالرشد ومحاسن الأخلاق، فقال: \" ﴿وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ﴾ \" فقالت: ما جلسنا في مجلسنا هذا وفي أنفسنا أن نعصيك في شيء، فأقرَّ النسوة بما أخذ عليهنَّ (١)، واختلف العلماء في كيفية بيعة رسول الله - ﷺ - للنساء.\n[٣٠٩٦] فأخبرنا محمَّد بن عبد الله بن حمدون (٢)، قال: أخبرنا مكي بن عبدان (٣)، قال: حدثنا عبد الرحمن بن بشر (٤)، قال:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧٨/ ٢٨ نحوه عن ابن عباس، وفي \"تاريخ الرسل والملوك\" ٢/ ١٦١، وأورده ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٥١ نحوه مختصرًا عن مقاتل بن حيان.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٥٢٤ - ٥٢٥ نحوه، \"الوسيط\" ٤/ ٢٨٦ - ٢٨٧ بمعناه، \"معالم التنزيل\" للبغوي ٨/ ١٠٠ - ١٠١ بنحوه، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٤ - ٢٤٦ بمعناه، \"السيرة الحلبية\"، لعلي الحلبي ٣/ ٤٥ - ٤٦.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو حاتم التميمي، المحدث الثقة المتقن.\n(٤) عبد الرحمن بن بِشْر بن الحكم بن حبيب بن مهران العَبْدي، ثقة.","vol":"26","page":319},{"text":"حدثنا سفيان (١) ح.\n[٣٠٩٧] وأخبرنا عبد الله بن حامد (٢)، قال: أنبأنا محمَّد بن جعفر (٣)، قال: حدثنا بشر بن مطر (٤)، قال: حدثنا سفيان بن عيينة (٥)، عن محمَّد بن المنكدر (٦)، أنَّه سمع أميمة بنت رُقَيْقَةَ (٧) (٨) - ﵁ - تقول: بايعتُ النبي - ﷺ - في نسوة، فقال لنا: فيما أستطعتن وأطقتن؟ فقلت: رسول الله (٩) أرحم بنا (١٠) مِن أنفسنا، فقالت أميمة: يا رسول الله صافِحْنا. فقال: \"إني لا أصافح النساء، إنَّما قولي لامرأة كقولي لمائة امرأة\" (١١).\n_________\n(١) سفيان بن عيينة، ثقة، حافظ فقيه إمام حجة؛ إلا أنه تغير حفظه بأخره، وكان ربما دلس لكن عن الثقات.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) المطيري، ثقة مأمون.\n(٤) أبو أحمد الدَّقاق الواسطيُّ، ثقة.\n(٥) ثقة حافظ فقيه.\n(٦) التَّيْميُّ، أبو عبد الله، ثقة، فاضل.\n(٧) أميمة بنت رقيقة، صحابية جليلة.\n(٨) في (م): ربيعة وهو خطأ.\n(٩) كتب في هامش الأصل (٦٠/ ب) عند كلمة رسول الله: وفي \"الإصابة\" قلن: الله ورسوله أرحم منَّا بأنفسنا. لمحرره.\n(١٠) في الأصل: منا، والتصويب من (م).\n(١١) [٣٠٩٦ - ٣٠٩٧] الحكم على الإسناد:\nفي إسناده من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الترمذي كتاب السير، باب ما جاء في بيعة النساء (١٦٠٣) عن قتيبة، عن =","vol":"26","page":320},{"text":"[٣٠٩٨] وأخبرنا محمَّد بن عبد الله بن حمدون (١)، قال: أخبرنا أحمد بن محمَّد بن الحسن (٢)، قال: حدثنا محمد بن يحيى (٣)، قال: حدثنا عبد الرزاق (٤)، قال: أخبرنا معمر (٥)، عن الزهري (٦)، عن عروة (٧)، عن عائشة - ﵂ - قالت: كان النبي - ﷺ - يُبَايع النساء بالكلام بهذِه الآية: ﴿عَلَى أَنْ لَا يُشْرِكْنَ بِاللَّهِ شَيْئًا﴾ ثم يقول: \"قد بايعتكنَّ\" قالت: وما مسَّت يد رسول الله - ﷺ - يد امرأة قَط إلَّا يد امرأة يملكها (٨).\n_________\n= سفيان بن عيينة به بنحوه، قال أبو عيسى: هذا حديث حسن صحيح لا نعرفه إلَّا من حديث محمَّد بن المنكدر، وابن ماجه كتاب الجهاد، باب بيعة النساء (٢٨٧٤) عن أبي بكر بن أبي شيبة، عن سفيان به بمعناه، والنسائي كتاب البيعة، باب بيعة النساء ٧/ ١٥٧ (٤١٨٧) من طريق عبد الرحمن عن سفيان به بنحوه، ومالك في \"الموطأ\" في كتاب البيعة، باب ما جاء في البيعة (٩٨٢، ٩٨٣) عن محمَّد بن المنكدر به بمعناه، والإمام أحمد في \"المسند\" ٦/ ٣٥٧ (٢٧٠٠٦) عن سفيان به بنحوه، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٨٠ عن محمد بن بشار عن سفيان به بنحوه، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ١٠٢ - ١٠٣ عن أحمد الشريحي عن الثعلبي به بنحوه.\n(١) لم يذكر بجرح أو تعديل.\n(٢) ابن الشرقي، ثقة مأمون.\n(٣) الذهلي، ثقة حافظ جليل.\n(٤) الصنعاني، ثقة، حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٥) معمر بن المثنَّى، صدوق إخباري.\n(٦) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٧) ثقة.\n(٨) [٣٠٩٨] الحكم على الإسناد:\nإسناده حسن، فيه معمر بن المثنَّى صدوق. =","vol":"26","page":321},{"text":"وقال الشعبي: كان النبي - ﷺ - يبايع النساء وعلى يده ثوب قطري (١).\nوروى عمرو بن شعيب (٢)، عن أبيه (٣)، عن جده (٤) أنَّ رسول الله - ﷺ - كان إذا بايع النساء دعا بقدح من ماء فغمس يده فيه ثم يغمسن أيديهن فيه (٥).\nوقال الكلبي: كان النبي - ﷺ - يشترط على النساء وعمر - ﵁ - يصافحهن (٦).\nواختلف المفسرون في معنى المعروف، فقال القرظي: المعروف هو الذي لا معصية فيه (٧)، وقال الربيع: كل ما وافق طاعة الله فهو\n_________\n= التخريج:\nأخرجه البخاري كتاب تفسير القرآن، باب: ﴿إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ﴾ (٤٨٩١) من طريق ابن شهاب عن عمه عن عروة به بمعناه، ومسلم كتاب الإمارة، باب كيفية بيعة النساء (١٨٦٦)، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٧٨، كلاهما أخرجاه من طريق ابن شهاب عن عروة به بمعناه.\nوأخرجه الواحدي في \"الوسيط\" ٤/ ٢٨٨، وأخرجه البغوي في \"معالم التنزيل\" ٨/ ١٠٢، كلاهما أخرجاه من طريق محمود بن غيلان عن عبد الرزاق به بنحوه.\n(١) انظر: \"النكت والعيون\" للماوردي ٤/ ٥٢٤.\n(٢) صدوق.\n(٣) شعيب بن محمد، صدوق، ثبت سماعه من جدِّه.\n(٤) عبد الله بن عمرو بن العاص، صحابي مشهور.\n(٥) أخرجه الطبراني في \"المعجم الكبير\" ١٧/ ١٤٩ (٣٧٦) من حديث عروة بن مسعود الثقفي بنحوه. وانظر: \"مجمع الزوائد\" للهيثمي ٦/ ٣٩، \"تاريخ الرسل والملوك\" للطبري ٢/ ١٦١، \"النكت والعيون\" للماوردي ٥/ ٥٢٤.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧١.\n(٧) لم أجد هذا القول.","vol":"26","page":322},{"text":"معروف فلم يرض الله -﷿- لنبيه - ﷺ - أن يطاع في معصية الله (١).\nوقال بكر بن عبد الله المزني: لا يعصينك في كل أمر فيه رشدهنَّ (٢).\nوقال مجاهد: هو أن لا تخلو المرأة بالرجال (٣).\nوقيل: لا يخالفن فيما يأمرهن به من المعروف (٤).\nوقال سعيد بن المسيب، وعبد الرحمن بن زيد، ومحمَّد بن السائب: هو أن لا يَحْلِقْنَ، ولا يصلقن (٥) ولا يخرقن ثوبًا ولا ينتفن شعرًا ولا يخمشن وجهًا، ولا ينشرن شعرًا ولا يحدثن الرجل إلَّا ذا محرم، ولا تخلون امرأة برجل غير ذي محرم، ولا تسافر امرأة ثلاثة أيام مع غير ذي رحم (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٠١، ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٢ - ٧٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٠١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٣.\n(٣) أخرجه الطبري في \"جامع البيان\"، ونسبه لزهير ٢٨/ ٨١.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٣.\n(٤) لم أجد هذا القول.\n(٥) وهي الصالقة من الصَّلق وهو الصياح والولولة والصوت الشديد.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٣٩٠.\n(٦) أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٥٢ عن أسد بن أبي أسيد البراد عن امرأة من المبايعات بمعناه مختصرًا.\nوانظر: \"النكت والعيون\" للماوردي ٥/ ٥٢٥، بمعناه مختصرًا، \"معالم التنزيل\" للبغوي ٨/ ١٠١.","vol":"26","page":323},{"text":"وقال ابن عباس - ﵄ -: هو أن لا ينحن (١) دليل هذا التأويل.\n[٣٠٩٩] ما أخبرنا أبو عبد الله الحسين بن محمَّد بن الحسين بن عبد الله الدينوري (٢)، قال: حدثنا أحمد بن محمَّد بن علي بن الحسين الهمداني (٣)، قال: حدثنا محمَّد بن علي بن مخلد الفرقدي (٤)، قال: حدثنا سليمان الشاذكوني (٥)، قال: حدثنا النعمان بن عبد السلام (٦) عن عمرو بن فروخ (٧)، عن مصعب بن نوح (٨): أدركت عجوزًا ممن بايع النبي - ﷺ - فحدثتني عن النبي - ﷺ -: ﴿وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ﴾ قال: \"النَّوْحُ\" (٩).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٧٨/ ٢٨، وابن الجوزي في \"زاد المسير\" ٨/ ٢٤٧.\n(٢) ابن فنجويه، ثقة، صدوق.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) الشيخ المعمر الصدوق.\n(٥) سليمان بن داود الشاذكوني، أحد الهلكى.\n(٦) النعمان بن عبد السلام، ثقة، عابد، فقيه.\n(٧) من (م)، وعمرو بن فَرُّوخ شيخ ليعقوب الحضرمي، قال أبو بكر البيهقي: ليس بالقوي. انظر: \"ميزان الاعتدال\" ٣/ ٢٨٤ (٦٤٢٢).\n(٨) مصعب بن نوح، الأنصاري، روى عن سقط، روى عنه عمرو بن فروخ، قال أبو حاتم: مجهول وذكره ابن حبان في الثقات، وقال يروي المقاطيع.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٠٧، \"الثقات\" لابن حبان ٧/ ٤٧٩.\n(٩) [٣٠٩٩] الحكم على الإسناد:\nإسناده شديد الضعف، فيه الشاذكوني أحد الهلكى، ومصعب بن نوح، مجهول، وعمرو بن فروخ ليس بالقوي. =","vol":"26","page":324},{"text":"[٣١٠٠] وأخبرنا الحسين بن محمَّد بن الحسين (١)، قال: حدثنا أحمد بن محمَّد بن إسحاق (٢)، قال: حدثنا أبو بكر بن سلام (٣)، قال: حدثنا الحسن (٤) بن محمَّد الزعفراني (٥)، قال: حدثنا سعدويه (٦)، قال: حدثنا سليمان بن داود (٧)، قال: حدثنا يحيى بن أبي كثير (٨)، عن أبي سلمة (٩)، عن أبي هريرة - ﵁ - قال: قال رسول\n_________\n= التخريج:\nله شاهد:\nأخرجه ابن ماجه في كتاب الجنائز، باب ما جاء في النهي عن النياحة (١٥٧٩)، وأخرجه الترمذي في كتاب تفسير القرآن، باب ومن سورة الممتحنة (٣٣٠٧) بمعناه مطولًا، قال أبو عيسى: هذا حديث حسن غريب.\nوأخرجه أحمد في \"المسند\" ٦/ ٣٢٠ (٢٦٧٢٠)، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٨٠، جميعهم أخرجوه من حديث أم سلمة.\nوانظر: \"المصنف\" لابن أبي شيبة ٤/ ٦٣٤ (١٢٢١٦).\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) السُّنِّي، أبو بكر الدينوري، إمام حافظ، ثقة.\n(٣) لم أجد ترجمته.\n(٤) في (م): الحسين.\n(٥) الحسن بن محمد بن الصباح الزعفراني، ثقة.\n(٦) سعدويه، أبو عثمان الضبيُّ الواسطي البَزَّاز، ثقة، حافظ.\n(٧) سليمان بن داود، اليمامي، أبو الجمل، صاحب ابن أبي كثير، وقال ابن حبان: ضعيف، وقال البخاري: منكر الحديث.\nانظر: \"التاريخ الكبير\" للبخاري ٤/ ١١، \"الثقات\" لابن حبان ٦/ ٣٨٧.\n(٨) ثقة ثبت، لكنه كان يدلس ويرسل.\n(٩) أبو سلمة بن عبد الرحمن بن عوف، ثقة مكثر.","vol":"26","page":325},{"text":"الله - ﷺ -: \"هذِه النوائح يجعلن يوم القيامة صفين، صفًّا عن اليمين وصفًّا عن الشمال ينبحن كما تنبح الكلاب في يوم كان مقداره خمسين ألف سنة تم يؤمر بهنَّ إلى النار\" (١).\n[٣١٠١] وأخبرنا الحسين بن محمد (بن الحسين الفنجوي) (٢)، قال: حدثنا أحمد بن محمَّد بن إسحاق السُّني (٣)، قال: أخبرني إسحاق بن مروان الحضرمي (٤)، قال: حدثنا الحسن بن عرفة (٥)، قال: حدثنا علي بن ثابت الجزري (٦)، قال: حدثنا حسان بن حميد (٧)،\n_________\n(١) [٣١٠٠] الحكم على الإسناد:\nفي إسناده أبو بكر بن سلام لم أجد ترجمته، وسليمان بن داود ضعيف.\nالتخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ٥/ ٢٥١ (٥٢٢٩)، من طريق سعيد بن سليمان عن سليمان بن داود اليمامي به بمعناه وأورده الهيثمي في \"مجمع الزوائد\" ٣/ ١٤، وعزاه للطبراني وقال: فيه سليمان ابن داود اليمامي وهو ضعيف.\nوانظر: \"مسند الفردوس\" للديلمي ٤/ ٣٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٤٩، \"السيرة الحلبية\" لعلي الحلبي ٣/ ٤٥ - ٤٦.\n(٢) من (م)، وهو ثقة صدوق كثير الرواية للمناكير.\n(٣) إمام حافظ ثقة.\n(٤) في (م): الخطراني. ولم أجده.\n(٥) العبْدي، أبو علي البغدادي، صدوق.\n(٦) أبو أحمد، صدوق، ربما أخطأ.\n(٧) حسان بن حميد في \"ميزان الاعتدال\" للذهبي ٤/ ١٠٨، \"اللسان\" لابن حجر =","vol":"26","page":326},{"text":"عن مسلمة بن جعفر (١) (٢) عن أنس بن مالك - ﵁ - قال: قال رسول - ﷺ -: \"تخرج النائحة من قبرها يوم القيامة شعثاء غبراء مسودة الوجه زرقاء العينين ثائرة الشعر كالحة الوجه عليها جلباب من لعنة الله ودرع من غضب الله إحدى يديها مغلولة إلى عنقها والأخرى قد وضعتها على رأسها وهي تنادي واويلاه واثبوراه واحزناه، ومالك وراءها يقول: آمين آمين، ثم يكون من بعد ذلك حظها النار\" (٣).\n[٣١٠٢] وأخبرنا الحسين بن محمد (٤)، قال: حدثنا أحمد بن محمَّد بن إسحاق (٥)، قال: أخبرنا أبو يعلى (٦) الموصلي (٧)، قال: حدثنا هُدْبة بن خَالد (٨)، قال: حدثنا أبان بن يزيد (٩)، قال: حدثنا\n_________\n= ٦/ ٧١٢: مسلمة بن جعفر عن حسان بن حميد عن أنس -هو وشيخه مجهولان، فلعله حدث قلب عند المصنف.\n(١) في الأصل: جابر. وهو خطأ، والتصويب من (م).\n(٢) البجلي الأحمسي الأعور، ذكره ابن حبان في \"الثقات\" وضعفه الأزدي.\n(٣) [٣١٠١] الحكم على الإسناد:\nإسناده ضعيف، حسان بن حميد، ومسلمة بن جعفر مجهولان.\nالتخريج:\nلم أجد تخريجه.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.\n(٥) إمام حافظ ثقة.\n(٦) في (م): أبو علي، وهو خطأ.\n(٧) ثقة.\n(٨) هُدْبة بن خَالد، ثقة، عابد، تفرد النسائي بتليينه.\n(٩) في (م): مرثد، وهو خطأ، وأبان ثقة له أفراد.","vol":"26","page":327},{"text":"يحيى بن أبي كثير (١) أنَّ زيدًا (٢) حدثه أنَّ (أبا سلام) (٣) حدثنا أنَّ أبا مالك الأشعري (٤) - ﵁ - حدثه أنَّ رسول الله - ﷺ - قال: \"أربع في أمتي من أمر الجاهلية لا يتركوهُنَّ، الفخر بالأحساب والطعن في الأنساب، والاستسقاء بالنجوم والنياحة\".\nوقال إنَّ النائِحة إذا لم تتب قبل (٥) موتها تقام يوم القيامة عليها سربال (٦) من قطران (٧) ودرع من جرب (٨) (٩).\n_________\n(١) ثقة، ثبت؛ لكنَّه كان يدلِّس ويرسل.\n(٢) زَيْد بن سَلَّام بن أبي سَلَّام مَمْطور الحَبَشي الدِّمَشْقِيُّ، ثقة.\n(٣) في الأصل: أبا سلمة، والتصويب من (م)، وهو ممطور الحبشي، ثقة.\n(٤) صحابي جليل.\n(٥) في الأصل: تقام، والتصويب من (م).\n(٦) السربال: القميص والدرع. انظر: \"لسان العرب\" لابن منظور (سربل).\n(٧) القطران: هو عصارة الأبهل والأرز يطبخ، وذكر في قوله: ﴿سَرَابِيلُهُمْ مِنْ قَطِرَانٍ وَتَغْشَى وُجُوهَهُمُ النَّارُ (٥٠)﴾ لأنَّه يبالغ في اشتعال النار في الجلود.\nانظر: \"لسان العرب\" لابن منظور (قطر).\n(٨) الجرب: بثر يعلو أبدان الناس والإبل. انظر: \"لسان العرب\" لابن منظور (جرب).\n(٩) [٣١٠٢] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nأخرجه مسلم كتاب الجنائز، باب التشديد في النياحة (٩٣٤)، من طريق هلال بن أبان به بمثله، وأحمد في \"المسند\" ٥/ ٣٤٤ (٢٢٩١٢) من طريق عفان عن أبان به بمثله، وابن حبان في \"صحيحه\" ٧/ ١٢ (٣١٤٣)، من طريق خالد القيسي عن أبان به بمثله، وأبو يعلى في \"مسنده\" ٢/ ٩٧ (١٥٧٤) عن هدبة به مثله، وأخرجه البيهقي في \"السنن الكبرى\" ٤/ ٦٣ (٦٩٠٢) من طريق حبان عن أبان به بمثله.","vol":"26","page":328},{"text":"[٣١٠٣] وأخبرنا الحسين (بن محمد) (١) قال: أخبرنا أحمد بن جعفر بن حمدان (٢) قال: حدثنا عبد الله بن محمد بن سنان (٣)، قال: حدثنا عبد الله بن رجاء الغداني (٤)، قال: حدثنا عمران بن داور القطان (٥)، قال: حدثنا قتادة (٦)، عن أبي مراية العجلي (٧) عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"لا تصلي الملائكة على نائحة ولا مغنية\" (٨).\n_________\n(١) من (م)، وهو ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٢) القطيعي، ثقة.\n(٣) متروك، كان يضع الحديث.\n(٤) صدوق يهم قليلًا.\n(٥) العَمّيُّ، صدوق يهم.\n(٦) قتادة بن دعامة، ثقة، ثبت.\n(٧) أبو مراية العجلي، عبد الله بن عمرو، يروي عن عمران بن حصين وسلمان، عداده في أهل البصرة، روى عنه قتادة وأسلم العجلي، ذكره ابن حبان في \"الثقات\".\nانظر: \"الثقات\" لابن حبان ٥/ ٣١، \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١١٨.\n(٨) [٣١٠٣] الحكم على الإسناد:\nإسناده شديد الضعف، فيه عبد الله بن سنان متروك.\nالتخريج:\nأخرجه أحمد في \"المسند\" عن سليمان بن داود عن عمران به بنحوه ٢/ ٣٦٢ (٨٧٤٦)، وأبو يعلى في \"مسنده\" ٥/ ٣٥٦ (٦١١١)، من طريق أبي مراية به بنحوه، وأورده الهيثمي في \"مجمع الزوائد\" ٣/ ١٣ وعزاه لأحمد وأبي يعلى وقال: فيه أبو مراية ولم أجد من وثقه ولا جرحه، وبقية رجاله ثقات.","vol":"26","page":329},{"text":"[٣١٠٤] وأخبرنا الحسين (١) بن محمَّد (٢)، قال: حدثنا أحمد بن محمَّد بن إسحاق (٣)، قال: حدثني حفص بن عمر المكاري (٤)، قال: حدثنا أبو عتبة (٥)، قال: حدثنا بقية (٦)، قال: حدثنا أبو عامر (٧)، قال: حدثني عطاء بن أبي رباح (٨) أنَّه كان عند ابن عمر - ﵁وهو يقول: إنَّ رسول الله - ﷺ - لعن النائحة والمستمعة والحالقة والصالقة والشاقة والواشمة والمستوشمة والواصلة والمستوصلة، وقال: \"ليس للنساء في اتباع الجنائز أجر\" (٩).\n_________\n(١) في (م): الحسن وهو خطأ.\n(٢) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) السني، إمام حافظ، ثقة.\n(٤) في (م): عمرو بن حفص المكدري، ولم أجده.\n(٥) أبو عتبة، هو أحمد بن الفرج بن سليمان الكندي الحمصي، قال الذهبي، غالب رواياته مستقيمة، والقول فيه ما قاله ابن عدي، فيروى له مع ضعفه.\n(٦) بقية بن الوليد، صدوق كثير التدليس عن الضعفاء.\n(٧) صالح بن رستم، صدوق كثير الخطأ.\n(٨) ثقة، فقيه كثير الإرسال.\n(٩) [٣١٠٤] الحكم على الإسناد:\nإسناده ضعيف، فيه أبو عتبة، ضعيف، وحفص بن عمر لم أجده، وأبو عامر صدوق كثير الخطأ.\nالتخريج:\nانظر: \"مسند عبد الله بن عمر\" ١/ ٢٥ (٢٠) عن عطاء به بمثله له شواهد: أخرجه أبو داود كتاب الجنائز، باب في النوح ٢/ ٤٠٢ (٣١٢٨) بنحوه مختصرًا، وأحمد في \"المسند\" ٣/ ٦٥ (١١٦٢٢) بنحوه مختصرًا، كلاهما أخرجاه من حديث أبي سعيد الخدري والطبراني في \"المعجم الكبير\" ١١/ ١٤٥ (١١٣٠٩) =","vol":"26","page":330},{"text":"[٣١٠٥] وأخبرنا الحسين (بن فنجويه) (١)، قال: حدثنا أحمد بن جعفر (بن حمدان (٢» (٣) قال: حدثنا يوسف بن عبد الله (٤)، قال: حدثنا موسى بن إسماعيل (٥) قال: حدثنا حماد (٦) عن (٧) أبان بن أبي عياش (٨)، عن الحسن (٩)، عن زياد (١٠)، أنَّ عمر بن الخطاب - ﵁ - سمع نائحةً فأتاها فضربها بالدرة حتى سقط خمارها عن رأسها، فقيل: يا أمير المؤمنين المرأة قد سقط خمارها عن رأسها، قال: إنَّها لا حرمة لها.\n_________\n= بنحوه مختصرًا من حديث عبد الله بن عباس، وأورده الهيثمي في \"مجمع الزوائد\" ٣/ ١٣ وعزاه للطبراني في \"المعجم الكبير\" وللبزار وقال فيه: الصباح أبو عبد الله لم أجد من ذكره.\n(١) من (م)، وهو ثقة صدوق، كثير الرواية للمناكير.\n(٢) في (م): حدثنا حمدان، وهو خطأ.\n(٣) القطيعي، ثقة.\n(٤) لم أجده.\n(٥) أبو سلمة التَّبوذكيُّ، ثقة، ثبت.\n(٦) حماد بن سلمة، ثقة، عابد.\n(٧) في الأصل: بن، والتصويب من (م).\n(٨) فيروز، أبو إسماعيل مولى عبد القيس البصري، متروك.\n(٩) الحسن البصري، ثقة، فقيه، كان يرسل كثيرًا ويدلس.\n(١٠) زياد بن حُدير الأَسَديُّ، أبو المغيرة، روى عن عمر وعلي - ﵄ -، روي عن الشعبي وإبراهيم بن مهاجر قال عنه أبو حاتم: ثقة، وقال ابن حجر: له ذكر في الصحيح ثقة عابد.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٥٢٩، \"تقريب التهذيب\" لابن حجر (٢٠٦٤). =","vol":"26","page":331},{"text":"﴿وَاسْتَغْفِرْ لَهُنَّ اللَّهَ﴾ مما كن فيه من الشرك.\n﴿إِنَّ اللَّهَ غَفُورٌ﴾ لما كان في الشرك.\n﴿رَحِيمٌ﴾ بهنَّ بعد الإسلام فأما قوله: ﴿وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ﴾ أي: يكذبنه ﴿بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ﴾ كانت المرأة تلتقط المولود فتقول لزوجها: هذا ولدي منك (١).\nوقيل: كنى بما بين أيديهنَّ وأرجلهن عن الولد لأنَّ بطنها الذي تحمل فيه الولد بين يديها وفرجها الذي تلد منه بين رجليها (٢).\n\n<span data-type=\"title\" id=toc-5583>١٣ </span>- قوله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ﴾\nوهم اليهود (٣)، وذلك أنَّ ناسًا من فقراء المؤمنين كانوا يخبرون اليهود بأخبار المسلمين ويتواصلونهم فيصيبون بذلك ثمارهم فنهاهم الله -﷿- عن ذلك (٤).\n_________\n= [٣١٠٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه أبان بن أبي عياش متروك ويوسف لم أجده.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٥.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٢، \"النكت والعيون\" للماوردي ٥/ ٥٢٥.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٢.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٨١، \"إعراب القرآن\" للنحاس ٤/ ٤١٧، ونسبه لابن زيد، \"النكت والعيون\" للماوردي ٥/ ٥٢٦، قاله مقاتل، \"الوسيط\" ٤/ ٢٨٩، نسبه للمقاتلان، \"معالم التنزيل\" للبغوي ٨/ ١٠٣.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٨٩، \"أسباب النزول\" للواحدي (ص ٤٤٥)، \"معالم التنزيل\" للبغوي ٨/ ١٣٠.","vol":"26","page":332},{"text":"﴿قَدْ يَئِسُوا﴾ يعني: هؤلاء اليهود (١).\n﴿مِنَ الْآخِرَةِ﴾ أن يكون لهم فيها ثواب مع الإقامة على تكذيب رسول الله - ﷺ - بعد معرفته على ما يغضب الله (٢) ﴿كَمَا يَئِسَ الْكُفَّارُ﴾ كفار العرب (٣) ﴿مِنْ أَصْحَابِ الْقُبُورِ﴾ أن يرجعوا إليهم ويُبعثوا (٤).\n[٣١٠٦] أخبرنا الشيخ أبو علي بن أبي عمرو الحيري (٥)، قال: حدثنا أبي (٦)، قال: حدثنا محمَّد بن خلف بن شعبة (٧)، قال: حدثنا محمَّد بن سابق (٨)، قال: حدثنا إسرائيل (٩)، عن سماك (١٠)،\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٨١، \"الوسيط\" للواحدي ٤/ ٢٨٩، \"معالم التنزيل\" للبغوي ٨/ ١٠٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٨.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٨٣، \"إعراب القرآن\" للنحاس ٤/ ٤١٧، \"النكت والعيون\" للماوردي ٥/ ٥٢٦، \"الوسيط\" للواحدي ٤/ ٢٨٩.\n(٣) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٢٥٩ نحوه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٨٢.\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٤٨، ونسباه لقتادة، وانظر: \"النكت والعيون\" للماوردي ٤/ ٥٢٦.\n(٥) زاد في (م): الحرشي. ولم أجده.\n(٦) أحمد بن محمد بن أحمد، الحرشي، إمام محدث.\n(٧) لم أجده.\n(٨) محمد بن سابق التميمي مولاهم، أبو جعفر، روى عن مالك بن مغول وإسرائيل بن طهمان، وعنه الحسن بن الصباح وابن نمير، سئل ابن معين عنه فقال: ضعيف، وقال ابن حجر: صدوق. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٨٣، \"تقريب التهذيب\" لابن حجر (٥٨٩٧).\n(٩) إسرائيل بن يونس بن أبي إسحاق السبيعي الهمداني، ثقة.\n(١٠) سماك بن حرب، صدوق، وروايته عن عكرمة خاصة مضطربة، وتغير بأخرة وكان ربما تلقن.","vol":"26","page":333},{"text":"عن عكرمة (١)، عن ابن عباس - ﵄ - في قوله -﷿-: ﴿كَمَا يَئِسَ الْكُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ﴾ قال: هم الكفار ممن قد مات أصحاب القبور قد يئسوا من الآخرة ألَّا نصيب لهم فيها لأنَّهم قد ماتوا كفارًا (٢).\n[٣١٠٧] وأخبرنا أبو علي بن أبي عمرو (٣)، قال: حدثنا أبي (٤)، قال: حدثنا علي بن سعيد بن جرير النسائي (٥)، قال: حدثنا أبو النضر (٦)، قال: حدثنا شعبة (٧)، عن الحكم (٨)، عن مجاهد (٩) ﵀ ﴿كَمَا يَئِسَ الْكُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ﴾ يعني: أنَّ الكفار لما دخلوا قبورهم يئسوا من رحمة الله تعالى (١٠).\n_________\n(١) ثقة، ثبت عالم بالتفسير.\n(٢) [٣١٠٦] الحكم على الإسناد:\nفي إسناده من لم أجده، وفي رواية سماك عن عكرمة اضطراب.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ٨١ عنه بنحوه.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ١٦١، \"النكت والعيون\" للماوردي ٥/ ٥٢٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٠٣.\n(٣) الحيري، لم أجده.\n(٤) إمام محدث.\n(٥) أبو الحسن، صدوق صاحب حديث.\n(٦) هاشم بن القاسم، ثقة ثبت.\n(٧) شعبة بن الحجاج، ثقة، حافظ متقن.\n(٨) الحكم بن عتيبة، ثقة، ثبت فقيه، إلا أنه ربما دلس.\n(٩) مجاهد، ثقة، إمام في التفسير وفي العلم.\n(١٠) [٣١٠٧] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده. =","vol":"26","page":334},{"text":"وقاله القاسم بن أبي بزة.\n[٣١٠٨] وأخبرنا أبو علي (بن أبي عمرو) (١)، قال: حدثنا أبي (٢) قال: حدثنا أحمد بن يوسف السلمي (٣)، قال: حدثنا موسى (٤)، قال: حدثنا شِبْلٌ (٥)، عن ابن أبي (٦) نجيح (٧)، عن مجاهد (٨) في قوله: ﴿قَدْ يَئِسُوا مِنَ الْآخِرَةِ﴾ قال: بكفرهم كما يئس الكفار من الموتى في الآخرة حين رأوا أعمالهم (٩).\nوقال ابن عباس - ﵄ - ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَتَوَلَّوْا﴾ أي: لا توالوهم\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ٨٢ من طريق محمَّد بن جعفر بن شعبة به بنحوه.\n(١) من (م) ولم أجده.\n(٢) أحمد بن محمد بن أحمد الحيري، إمام محدث.\n(٣) أحمد بن يوسف بن خالد المهلبي، أبو الحسن السلمي، ثقة، حافظ.\n(٤) موسى بن مسعود، صدوق سيئ الحفظ، وكان يصحف.\n(٥) شِبْل بن عَبَّاد المكي القارئ، ثقة رُمي بالقدر.\n(٦) من (م).\n(٧) عبد الله بن أبي نجيح، ثقة رُمي بالقدر، وربما دلس.\n(٨) ثقة إمام في التفسير.\n(٩) [٣١٠٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم أجده، وأبو عمرو الحيري لم أجد فيه جرحًا أو تعديلًا.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ٨٢ من طريق ورقاء عن ابن أبي نجيح به بنحوه. وانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٤٨.","vol":"26","page":335},{"text":"ولا تناصحوهم.\nرجع تعالى بطَوْله وفضله على حاطب بن أبي بلتعة يريد أنَّهم كفار قريش قد يئسوا من خير الآخرة كما يئس الكفار المقبورون من حظ يكون لهم في الآخرة من رحمة الله تعالى (١).\n[٣١٠٩] وأخبرنا عبد الله بن حامد (٢)، قال: أنبأنا محمَّد بن جعفر (٣)، قال: حدثنا علي بن حرب (٤)، قال: حدثنا وكيع (٥)، قال: حدثنا عبد الله بن حبيب بن أبي ثابت (٦)، قال: سمعت القاسم (٧) بن أبي بزَّة (٨) يقول في قول الله تعالى: ﴿قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَمَا يَئِسَ الْكُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ﴾ قال: مَن مات من الكفار يئس من الخير (٩).\n_________\n(١) انظر نصه في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٦٧.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) المطيري، ثقة مأمون.\n(٤) الطائي المَوْصليُّ، صدوق فاضل.\n(٥) وكيع بن الجراح، ثقة، حافظ، عابد.\n(٦) ثقة.\n(٧) من (م).\n(٨) ثقة.\n(٩) [٣١٠٩] الحكم على الإسناد:\nفي إسناده شيخ المصنف، لم أجد له جرحًا أو تعديلًا.\nالتخريج:\nانظر: \"النكت والعيون\" للماوردي ٥/ ٥٢٦، \"الجامع لأحكام القرآن\" ١٨/ ٥٠.","vol":"26","page":336},{"text":"<span data-type=\"title\" id=toc-5584>٦١ - سُورَة الصف</span>","vol":"26","page":337},{"text":"سورة الصف\nمكية (١)، وقيل: مدنية (٢)، وهو الصحيح لأمره (٣). فيها بالجهاد، ولقوله فيها مرارًا: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا﴾ مرارًا، ولم ينزل مثل ذلك في المكي. قاله ابن عباس - ﵄ -.\nوهي أربع عشرة آية ليس فيها اختلاف (٤).\n_________\n(١) انظر: \"الناسخ والمنسوخ\" لابن حزم (ص ٦٠)، \"الوسيط\" للواحدي ٤/ ٢٩٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٤٩، ونسبه لابن يسار.\n(٢) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٢٧، قال: مدنية في قول الجميع، \"معالم التنزيل\" للبغوي ٨/ ١٠٧.\nوقال ابن عطية في \"المحرر الوجيز\" ٥/ ٣٠١: هي مدنية في قول الجمهور؛ لأنَّ معاني السورة تعضده ويشبه أن يكون فيها المكي والمدني.\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٤٩، ونسبه لابن عباس والحسن ومجاهد وعكرمة وقتادة والجمهور، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٧، قال: مدنية في قول الجمهور. وأورده السيوطي في \"الدر المنثور\" ٦/ ٣١٧، وعزاه لابن مردويه عن ابن عباس وابن الزبير.\n(٣) كتب في هامش الأصل (٢٦/ أ): مدنية في قول الجمهور ابن عباس والحسن ومجاهد. وعكرمة وقتادة وقال ابن يسار: مكية وروي ذلك أيضًا عن ابن عباس ومجاهد. بحر.\nانظر: \"البحر المحيط\" لأبي حيان ٨/ ٢٦١.\n(٤) انظر: \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٣٢٠، \"التبصرة\" لمكي (ص ٦٩٩)، \"الوسيط\" للواحدي ٤/ ٢٩٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٧، \"غيث النفع\" للنوري (ص ٣٦٧)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٣٤، \"القول الوجيز\" للمخللاتي (ص ٣١٥).","vol":"26","page":339},{"text":"وعدد كلامها مائتان وإحدى وعشرون كلمة.\nوعدد حروفها تسعمائة وستة وعشرون (١) حرفًا (٢).\n[٣١١٠] أخبرنا أبو الحسين الخبازي (٣)، قال: حدثنا ابن حبش المقرئ (٤)، قال: حدثني أبو العباس محمَّد بن موسى الرازي (٥)، قال: حدثنا عبد الله بن روح المدائني (٦)، قال: حدثنا شبابة بن سوار الفزاري (٧)، قال: حدثنا مخلد بن عبد الواحد (٨)، عن علي ابن زيد (٩)، وعطاء بن أبي ميمونة (١٠)، عن زر بن حبيش (١١)، عن أُبيِّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة الصف كان عيسى -﵇- مستغفرًا له ما كان في الدنيا، فإذا كان يوم القيامة جعله الله له رفيقًا في الجنة\" (١٢).\n_________\n(١) في (م): تسعمائة، والمثبت هو الصواب.\n(٢) انظر: ما سبق في \"القول الوجيز\" للمخللاتي (ص ٣١٥).\n(٣) إمام ثقة.\n(٤) ثقة، مأمون.\n(٥) لم أجده.\n(٦) ثقة.\n(٧) أبو عمرو المدائني، ثقة، حافظ، رمي بالإرجاء.\n(٨) أبو الهذيل.\n(٩) في الأصل: يزيد، والتصويب من (م)، وهو ابن جدعان، ضعيف.\n(١٠) وأبو معاذ البصري، ثقة رُمي بالقدر.\n(١١) ثقة جليل.\n(١٢) [٣١١٠] الحكم على الإسناد:\nإسناده شديد الضعف، فيه مخلد بن عبد الواحد منكر الحديث، ومحمد بن موسى لم أجده. =","vol":"26","page":340},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5585>١ </span>- قوله -﷿-: ﴿سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ﴾\nأي: صلى وأطاع.\n﴿وَهُوَ الْعَزِيزُ﴾ الغالب. ﴿الْحَكِيمُ﴾ المدبر لخلقه.\n\n<span data-type=\"title\" id=toc-5586>٢ </span>- قوله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ (٢)﴾\nقال ابن عباس - ﵄ - (١): قال المؤمنون قبل أن يؤمروا بالقتال: لو نعلم أحب الأعمال إلى الله تعالى لسارَعنا إليها وعملناها، وأبذلنا (٢) فيها أموالنا وأنفسنا، فدلَّهم الله تعالى على أحب الأعمال إليه بقوله: ﴿إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ (٤)﴾ (٣)، فبيَّن لهم فابتلوا يوم أحد بذلك، فولَّوا عن النبي - ﷺ - مدبرين، فأنزل الله -﷿- هذِه الآية (٤).\n_________\n= التخريج:\nأخرجه الواحدي في \"الوسيط\" ٤/ ٢٩٠ من طريق أبي عمرو بن مطر بسنده عنه بنحوه.\nوانظر: \"أنوار التنزيل\" للبيضاوي ٥/ ٣٣٦، وأورده ابن حجر في \"الكاف الشافِ\" ٤/ ١٦٩، وعزاه للثعلبي وابن مردويه من حديث أُبي بن كعب - ﵁ -.\n(١) في (م) نسبه للمقاتلان.\n(٢) في الأصل: أبزلنا، والمثبت من (م): وهو المعروف والصواب.\n(٣) الصف: ٤.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٣، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٨٤ بنحوه، وأورده ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٥٤، ونسبه لمقاتل، \"النكت والعيون\" للماوردي ٥/ ٥٢٧ عنه وعن مجاهد، \"أسباب =","vol":"26","page":341},{"text":"وقال الكلبي: قال المؤمنون يا رسول الله، لو نعلم أحب الأعمال إلى الله تعالى لسارعنا إليه وفعلناه (١)، فنزل: ﴿هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنْجِيكُمْ مِنْ عَذَابٍ أَلِيمٍ﴾ (٢)، ثم انقطع الكلام ولم يبين لهم، فمكثوا بعد ذلك زمانًا ما شاء الله أن يمكثوا وهم يقولون: ليتنا نعلم ما هي، أما والله إذًا لاشتريناها بالأموال والأنفس والأهلين، فدلَّهم الله تعالى عليها بقوله: ﴿تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ﴾ (٣)، فابتلوا بذلك يوم أحد ففرُّوا عن رسول الله - ﷺ - حتى صرع وشجَّ في وجهه وكُسِرَتْ رباعيته، فنزلت هذِه الآية يعيِّرهم بترك الوفاء (٤).\nوقال محمد بن كعب: لما أخبر الله سبحانه رسوله - ﷺ - بثواب شهداء بدر، قالت الصحابة: اللَّهمَّ اشهد لئن لقينا قتالًا لنفرغن فيه وسعنا ففرُّوا يوم أحد، فعيَّرهم الله -﷿- بذلك بهذِه الآية (٥).\nوقال ابن عباس - ﵄ -: كان ناس من المسلمين قبل أن يفرض\n_________\n= النزول\" (ص ٤٤٧) ولم ينسبه، \"الوسيط\" للواحدي ٤/ ٢٩١، \"معالم التنزيل\" للبغوي ٨/ ١٠٧، \"المحرر الوجيز\" لابن عطية ٥/ ٣٠١، وذكره السيوطي في \"الدر المنثور\" ٦/ ٢١٢، وعزاه لابن المنذر وابن مردويه.\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٥٤، ونسبه لسعيد بن جبير.\n(٢) الصف: ١٠.\n(٣) الصف: ١١.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ١٦٣، ولم ينسبه \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٧.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٧، ولم ينسبه.","vol":"26","page":342},{"text":"الجهاد يقولون: وددنا لو أنَّ الله تعالى دلَّنا على أحب الأعمال إليه فنعمل به، فأخبرهم الله تعالى أنَّ أفضل الأعمال إيمان لا شكَّ فيه والجهاد، فكره ناس منهم وشقَّ عليهم الجهاد وتباطؤوا عنه، فأنزل الله تعالى هذِه الآية (١).\nوقال قتادة والضحاك: نزلت في شأن القتال في قوم كانوا يقولون: نحن جاهدنا ولم يجاهدوا وقاتلنا ولم يقاتلوا وطعنا (٢) وضربنا وصبرنا ولم يفعلوا (٣).\n[٣١١١] وأخبرنا ابن فنجويه (٤)، قال: حدثنا ابن صقلاب (٥)، قال: حدثنا أبو الحارث أحمد بن سعيد (٦) بدمشق، قال: حدثنا أحمد بن منصور الرمَّادي (٧)، قال: حدثنا يعقوب بن محمَّد\n_________\n(١) انظر: \"التسهيل لعلوم التنزيل\" للكلبي ٣/ ١١٧، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ٨٤، وانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٥٠، رواه علي بن أبي طلحة عنه.\n(٢) في الأصل طعننا، وهو خطأ.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٨٤ - ٨٥، وأورده الماوردي في \"النكت والعيون\" ٥/ ٥٢٧ عن عكرمة.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ١٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٢، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢١٧، وعزاه لعبد بن حميد وابن مردويه.\n(٤) في (م) زاد: الحسين، وهو ثقة صدوق كثير الرواية للمناكير.\n(٥) في (م): ابن أبي صقلاب، ولم يذكر بجرح أو تعديل.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) البغدادي، ثقة حافظ، طعن فيه أبو داود لمذهبه في الوقف.","vol":"26","page":343},{"text":"الزهري (١)، قال: أنبأنا حصين بن حذيفة الصُّهيبي (٢)، قال: حدثني عمِّي (٣)، عن سعيد بن المسيب (٤)، عن صهيب (٥) - ﵁ - قال: كان رجل يوم بدر قد آذى المسلمين وأنكاهم فقتلته في القتال، فقال رجل: يا رسول الله إني قتلتُ فلانًا، ففرح رسول الله - ﷺ - بذلك، فقال عمر بن الخطاب وعبد الرحمن بن عوف - ﵄ -: بالله يا صهيب أما أخبرت رسول الله - ﷺ - أنَّك قتلتَ فلانًا فإنَّ فلانًا انتحله، فقال صهيب - ﵁ -: إنَّما قتلته لله ولرسوله. فقال عمر وعبد الرحمن: يا رسول الله قتله صُهيب، قال: \"أكذلك يا أبا يحيى؟ \" قال: نعم والله يا رسول الله، فأنزل الله تعالى هذِه الآية: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ (٢)﴾ والآية الأخرى (٦).\n_________\n(١) في (م): محمد بن يعقوب بن محمد الزهري. وهو خطأ ويعقوب صدوق كثير الوهم والرواية عن الضعفاء.\n(٢) حصين بن حذيفة الصهيبي، ذكره ابن حبان في \"الثقات\" قال أبو حاتم: مجهول ووافقه الذهبي.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٩١، \"الثقات\" لابن حبان ٨/ ٢٠٨، \"ميزان الاعتدال\" للذهبي ١/ ٥٥٣.\n(٣) في (م): يحيى. ولم أجده.\n(٤) أحد العلماء الأثبات الفقهاء.\n(٥) صهيب بن سنان بن مالك الرومي، صحابي مشهور.\n(٦) [٣١١١] الحكم على الإسناد:\nإسناده ضعيف، فيه حصين بن حذيفة مجهول، وفي إسناده من لم أجده ومن لم يذكر بجرح أو تعديل. =","vol":"26","page":344},{"text":"وقال الحسن: هؤلاء المنافقون كذبهم الله تعالى وذمهم ونسبهم إلى الإقرار الذي أعلنوه للمسلمين، فقال:\n﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ (٢)﴾ كذبًّا وزورًا وسماهم بالإيمان على ما ظهر منهم (١).\nوقال ابن زيد: نزلت في المنافقين كانوا يؤذون المؤمنين، ويعدون النصر وهم كاذبون (٢).\nوقال مجاهد: نزلت في نفر من الأنصار فيهم عبد الله بن رواحة - ﵁ - قالوا في مجلس لهم: لو علمنا أي الأعمال أحب إلى الله لعملنا بها حتى نموت، فأنزل الله -﷿- هذِه السورة فقال عبد الله بن رواحة - ﵁ - لا أبرح جيشًا (٣) في سبيل الله حتى أموت أو أقتل، فقتل بمؤتة (٤)\n_________\n= التخريج:\nأورده ابن الجوزي في \"زاد المسير\" ٨/ ٢٥٠، برواية سعيد بن المسيب عنه بنحوه مختصرًا، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٨ عنه بمثله.\n(١) انظر: \"النكت والعيون\" للماوردي ولم ينسبه ٥/ ٥٢٧.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٠٨، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٧٨.\n(٣) في (م): حبيسًا.\n(٤) سرية مؤتَة: وهي بأدنى البلقاء، والبلقاء دون دمشق، في جماد الأولى سنة ثمان من هجرة رسول الله - ﷺ -، وذلك أنَّ رسول الله - ﷺ - بعث الحارث بن عمير الأزدي أحد بني لهب إلى ملك بُصرى بكتاب، فلمَّا نزل مؤتة عرض له شرحبيل بن عمرو الغساني فقتله، ولم يقتل لرسول الله - ﷺ - رسول غيره، فاشتد ذلك عليه، وندب الناس فأسرعوا وعسكروا بالجُرف، وهم ثلاثة آلاف.\nانظر: \"الطبقات الكبرى\" لابن سعد ٢/ ٩٧.","vol":"26","page":345},{"text":"شهيدًا ﵀ (١).\nوقال ميمون بن مهران: نزلت في الرجل يُقرِّظ (٢) نفسه بما لم يفعله نظيره: ﴿وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا﴾ (٣).\n[٣١١٢] أخبرنا أبو القاسم الحسن بن محمَّد بن الحسن الحبيبي (٤) لفظًا، قال: أنبأنا أبو الحسن أحمد بن محمَّد (٥) بن عبدوس الطرائفي (٦)، قال: حدثنا عثمان بن سعيد الدرامي (٧)، قال: حدثنا محبوب بن موسى الأنطاكي (٨)، قال: حدثنا أبو إسحاق (٩) الفزاري (١٠)، عن الأوزاعي (١١)، عن يحيى بن أبي\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٨٤، وأورده السيوطي في \"الدر المنثور\" وعزاه لعبد بن حميد وابن المنذر وابن عساكر في \"تاريخ دمشق\" ٦/ ٢١٣.\nوانظر: \"تفسير القرآن العظيم\" ١٣/ ٥٤٢.\n(٢) هو المدح والثناء بحق أو باطل.\nانظر: \"لسان العرب\" لابن منظور (قرظ)، وفي (م): يقرض، وهو خطأ.\n(٣) آل عمران: ١٨٨.\nأورده السيوطي في \"الدر المنثور\" ٦/ ٢١٣، وعزاه لعبد بن حميد وابن المنذر.\n(٤) قيل كذبه الحاكم.\n(٥) زاد في (م): محمد، وهو خطأ.\n(٦) أحمد بن محمد بن عبدوس بن سلمة أبو الحسن العنزي النيسابوري الطرائفي، قال الحاكم: كان من أهل الصدق ولم يزل مقبولا في الحديث.\n(٧) في (م): الداري، وهو خطأ. وعثمان إمام حافظ.\n(٨) صدوق.\n(٩) في (م): إسحاق، وهو خطأ.\n(١٠) إبراهيم بن محمد، إمام ثقة حافظ.\n(١١) عبد الرحمن بن عمرو، ثقة جليل، فقيه.","vol":"26","page":346},{"text":"كثير (١)، عن أبي سلمة بن عبد الرحمن (٢)، عن عبد الله بن سلام (٣) - ﵁ - قال: خرجنا نتذاكر فقلنا: أيكم يأتي رسول الله - ﷺ - فيسأله أي الأعمال أحب إلى الله، ثم تفرقنا وهِبْنا أن يأتيه أحدنا، فأرسل إلينا رسول الله - ﷺ - وَجمعنَا، فجعل يُومئ بعضُنا إلى بعض فقرأ علينا: ﴿سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ (١)﴾ إلى آخرها (٤).\n_________\n(١) ثقة، ثبت، لكنه يدلس ويرسل.\n(٢) أبي سلمة بن عبد الرحمن بن عوف القرشي، الزهري المدني، ثقة مكثر.\n(٣) صحابي مشهور.\n(٤) [٣١١٢] الحكم على الإسناد:\nفي إسناده شيخ المصنف: قيل كذبه الحاكم.\nالتخريج:\nأخرجه الترمذي كتاب التفسير، باب سورة الصف (٣٣٠٩) من طريق عبد الله بن عبد الرحمن عن محمَّد بن كثير، عن الأوزاعي به بنحوه، والإمام أحمد في \"المسند\" ٥/ ٤٥٢ (٢٣٧٨٨) من طريق عبد الله بن المبارك عن الأوزاعي به بنحوه، ٥/ ٤٥٢ (٢٣٧٨٩) من طريق عبد الله بن المبارك عن الأوزاعي، عن يحيى بن أبي كثير، عن هلال بن أبي ميمونة، عن عطاء بن يسار، عن عبد الله بن سلام بنحوه، والدارمي في \"سننه\" (٢٤٣٥)، من طريق محمَّد بن كثير عن الأوزاعي به بنحوه، والحاكم في \"المستدرك\" ٢/ ٥٢٨ - ٥٢٩، من طريق محمَّد ابن بالويه عن محمَّد بن النضر، عن معاوية بن عمرو عن أبو إسحاق الفزاري به بنحوه، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٤٥٤ (٤٥٩٤) من طريق الوليد بن مسلم عن الأوزاعي به بنحوه، والبيهقي في \"السنن الكبرى\" وقال الحافظ ابن حجر في \"فتح الباري\" ٨/ ٦٤١: وقع لنا سماع هذِه السورة يريد سورة الصف مسلسلًا في حديث ذكر في أول سبب نزولها، وإسناده صحيح قلَّ أن وقع في المسلسلات مثله مع مزيد علوّه. اهـ. =","vol":"26","page":347},{"text":"قال أبو سلمة: فقرأها علينا عبد الله بن سلام - ﵁ - إلى آخرها، قال يحيى بن أبي كثير: فقرأها علينا أبو سلمة إلى آخرها، قال الأوزعي: فقرأها علينا يحيى بن أبي كثير إلى آخرها، قال أبو إسحاق الفزاري: فقرأها علينا الأوزاعي إلى آخرها، قال محبوب بن موسى: فقرأها علينا الفزاري إلى آخرها، قال عثمان بن سعيد: فقرأها علينا محبوب بن موسى إلى آخرها. قال الطرائفي: فقرأها علينا عثمان بن سعيد إلى آخرها، وقال أبو القاسم: وقرأها علينا أبو الحسن الطرائفي إلى آخرها، وقرأها علينا الأستاذ أبو القاسم إلى آخرها وسألنا أحمد الثعلبي أن يقرأ فقرأ علينا إلى آخرها (١).\n\n<span data-type=\"title\" id=toc-5587>٣ </span>- قوله -﷿-: ﴿كَبُرَ مَقْتًا عِنْدَ اللَّهِ﴾\nنصب على الحال وإن شئتَ على التمييز (٢).\n﴿أَنْ تَقُولُوا﴾ قال الكسائي: أنَّ في موضع رفع، لأنَّ كبر، فعل بمنزلة قولك: بئس رجلًا أخوك وأضمر الفراء فيه أسمًا مرفوعًا (٣) (٤).\n_________\n= وأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٥٣ (١٨٨٨٠) من طريق العباس بن الوليد البيروتي عن الوليد البيروتي، عن الأوزاعي به بنحوه، وأورده السيوطي في \"الدر المنثور\" ٦/ ٢١٢ وزاد نسبته لابن المنذر وابن مردويه.\n(١) من (م).\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤١٩، \"المحرر الوجيز\" لابن عطية ٥/ ٣٠١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨١.\n(٣) من (م).\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٣، \"جامع البيان\" للطبري ٢٨/ ٨٥، \"معاني القرآن\" للزجاج ٥/ ١٦٣، \"إعراب القرآن\" للنحاس ٤/ ٤١٩.","vol":"26","page":348},{"text":"و﴿مَقْتًا﴾ نصب بالتمييز، المعنى: كبر قولهم (١).\n﴿مَا لَا تَفْعَلُونَ﴾ مقتًا والمقت والمقَاتة مصدران يقال: رجل ممقوت ومَقِيمت إذا لم يحبه الناس (٢).\n\n<span data-type=\"title\" id=toc-5588>٤ </span>- قوله -﷿-: ﴿إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا﴾\nولا يزالون على أماكنهم (٣).\n﴿كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ﴾ قد رُصّ بعضه إلى بعض، أي: أحكم وأتقن وأُلزِق فليس فيه فرجة ولا خلل (٤).\nقال الفراء: مرصوص بالرصاص (٥)، ومنه قوله - ﷺ -: \"تراصوا بينكم في الصفوف ولا يتخللكم الشياطين كأنها بنات حذف\" (٦)، أي: لا يزولون ولا يفرون أولئك الذين يحبهم الله (٧).\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١٦٣، \"إعراب القرآن\" للنحاس ٤/ ٤١٩، \"المحرر الوجيز\" لابن عطية ٥/ ٣٠١، \"الجامع لأحكام القرآن\" ١٨/ ٥٣.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨١.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٠٨، \"الجامع لأحكام القرآن\" ١٨/ ٥٤.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤٢٠، \"الوسيط\" للواحدي ٤/ ٢٩١، ونسبه لمقاتل، \"معالم التنزيل\" للبغوي ٨/ ١٠٨، \"زاد المسير\" لابن الجوزي ٨/ ٢٥١.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٣، \"جامع البيان\" للطبري ٢٨/ ٨٦، \"إعراب القرآن\" للنحاس ٤/ ٤٢٠، \"النكت والعيون\" للماوردي ٥/ ٥٢٨، \"زاد المسير\" لابن الجوزي ٨/ ٢٥١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨١.\n(٦) أخرجه عبد الرزاق في \"المصنف\" ٢/ ٤٦ (٢٤٣٣)، وأخرجه ابن أبي شيبة في \"المصنف\" ٢/ ٢٦٦ (٣٥٤٣).\n(٧) لم أجد هذا القول.","vol":"26","page":349},{"text":"وقيل: على رص البناء على أحكامه. المعنى: أثبتوا في القتال كأنكم بنيان قد رُصَّ بعضه ببعض فهو يشد بعضه بعضًا (١).\nوفي حديث النبي - ﷺ -: \"المؤمن للمؤمن كالبنيان المرصوص يشد بعضه بعضًا\" وشبك النبي - ﷺ - بين أصابعه (٢).\n\n<span data-type=\"title\" id=toc-5589>٥ </span>- قوله -﷿-: ﴿وَإِذْ قَالَ مُوسَى لِقَوْمِهِ﴾\nأي: أذكر يا محمَّد لقومك حين قال موسى بن عمران -﵇- لقومه من بني إسرائيل (٣) ﴿يَاقَوْمِ لِمَ تُؤْذُونَنِي﴾ وذلك حين رموه بالأدرة (٤).\nوقيل: حين قال فيه قارون ما قال (٥).\nوقيل: حين قالوا له: إنَّك قتلتَ هارون. وقد تقدم هذا.\n﴿وَقَدْ تَعْلَمُونَ أَنِّي رَسُولُ اللَّهِ إِلَيْكُمْ﴾ والرسول يحترم ويكرم\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨١.\n(٢) أخرجه البخاري كتاب الأدب، باب تعاون المؤمنين بعضهم بعضًا (٦٠٢٦)، ومسلم في كتاب البر والصلة والآداب، باب تراحم المؤمنين وتعاطفهم وتعاضدهم (٢٥٨٥)، والترمذي في كتاب البر والصلة، باب ما جاء في شفقة المسلم على المسلم (١٩٢٨)، قال أبو عيسى: هذا حديثٌ حسن صحيح، والنسائي في كتاب الزكاة، باب أجر الخازن إذا تصدَّق بإذن مولاه ٥/ ٨١ (٢٥٥٦)، وأحمد في \"المسند\" ٤/ ٤٠٥.\nجميعهم أخرجوه من حديث أبي موسى الأشعري بنحوه.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٢.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٢٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٢.\n(٥) انظر: \"الجامع لأحكام القرآن\" ١٨/ ٥٤ للقرطبي، قال: ومن الأذى ما ذكر في قصة قارون، أنَّه دس إلى امرأة تدَّعي على موسى الفجور.","vol":"26","page":350},{"text":"ويعظم (١) ﴿فَلَمَّا زَاغُوا﴾ انصرفوا عن الحق (٢).\n﴿أَزَاغَ اللَّهُ قُلُوبَهُمْ﴾ عن الهدى والدين (٣).\n﴿وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ﴾ أي: من سبق في علمه أنَّه فاسق خارج عن الإيمان والطاعة (٤).\n\n<span data-type=\"title\" id=toc-5590>٦ </span>- قوله -﷿-: ﴿وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَابَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ﴾\nبالإنجيل (٥).\n﴿مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ﴾ أي: لما سبقني.\n﴿مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ﴾ ونصب ﴿مُصَدِّقًا﴾ و﴿وَمُبَشِّرًا﴾ بالحال (٦).\n﴿يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ﴾ قرأ نافع وشيبة وأبو جعفر وابن كثير والأعرج والزهري وطلحة وابن محيصِن وحميد ومجاهد وأبو عَمرو\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٢٩٢، \"معالم التنزيل\" للبغوي ٨/ ١٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٢.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٨٦، \"معاني القرآن\" للزجاج ٥/ ١٦٤، \"النكت والعيون\" للماوردي ٥/ ٥٢٨، \"الوسيط\" للواحدي ٤/ ٢٩٢، ونسبه لمقاتل، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٢.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٢٩٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٣.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ١٦٤، \"الوسيط\" للواحدي ٤/ ٢٩٣، \"معالم التنزيل\" للبغوي ٨/ ١٠٨، ونسباه للزجاج.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٣.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ١٦٤، \"إعراب القرآن\" للنحاس ٤/ ٤٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٣.","vol":"26","page":351},{"text":"وابن أبي إسحاق والجحدري ويعقوب (مِن بَعْدِيَ) بفتح الياء (١) وهي قراءة السلمي وزر بن حبيش وأبي بكر عن عاصم واختاره أبو حاتم، لأنَّه اسم حظه الفتح مثل الكاف من بعدك والتاء من قمت.\nوقرأ الباقون بالإسكان (٢) واختاره أبو عبيد وإنَّما سمي أحمد - ﷺ - لأنَّه لا يذم، وفي وجهه قولان:\nأحدهما: أنَّ الأنبياء كلهم ﵈ حمَّادون لله سبحانه، ونبينا - ﷺ - أحمد، أي: أكثرهم حمدًا لله تعالى.\nوالثاني: أنَّ الأنبياء كلهم ﵈ محمودون عند الله ونبينا - ﷺ - أحمد، أكثرهم مناقب وأجمع للفضائل (٣).\nقال حسان بن ثابت:\nصلى الله على ابن آمنة الذي ... جاءت به سبط البنان كريما\nيا أيها الراجون منه شفاعة ... صلوا عليه وسلِّموا تسليما (٤)\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٣٥)، \"إعراب القرآن\" للنحاس ٤/ ٤٢٠، \"الحجة\" لابن خالويه (ص ٣٤٥)، \"التذكرة\" لابن غلبون ٢/ ٥٨٧.\n(٢) السابق.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٢٩٢، \"معالم التنزيل\" للبغوي ٨/ ١٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٣.\n(٤) لم أجد هذِه الأبيات في ديوان حسان بن ثابت، والبيت الثاني وجدته في كتاب \"نفح الطيب من غصن الأندلس الرطيب\" للتلمساني ٧/ ٤٤٠، وقد نسبها لأبي عبد الله بن الجنان.","vol":"26","page":352},{"text":"قال كعب: قال الحواريون: يا روح الله هل بعدنا من أمة قال: نعم حكماء علماء أبرار أتقياء كأنَّهم من الفقه أنبياء يرضون من الله باليسير من الرزق ويرضى منهم باليسير (١).\n﴿فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ﴾ قيل: عيسى -﵇-.\nوقيل: محمَّد - ﷺ - (٢).\n﴿قَالُوا هَذَا سِحْرٌ مُبِينٌ﴾ وهم يعرفون بغير ذلك.\nقرأ الأعمش ويحيى وحمزة والكسائي وخلف، (ساحر) نعت للرجل، ورووا أنَّها قراءة ابن مسعود - ﵁ - وقرأ الباقون ﴿سِحْرٌ﴾ نعت لما جاء به الرسول (٣).\n\n<span data-type=\"title\" id=toc-5591>٧ </span>- ﴿وَمَنْ أَظْلَمُ﴾ أي: أعظم ظلمًا (٤).\n﴿مِمَّنِ افْتَرَى﴾ أي: أخلق (٥) ﴿عَلَى اللَّهِ الْكَذِبَ﴾ في تكذيبه بآيات الله ورسله ﴿وَهُوَ يُدْعَى إِلَى الْإِسْلَامِ﴾ فلا يقبله.\n﴿وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾ أي: من كان في حكمه أنَّه يختم له بالضلالة.\n_________\n(١) انظر: \"مسند الفردوس\" للديلمي ١/ ٢٢٨، \"نوادر الأصول\" للحكيم الترمذي ١/ ٣٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٣/ ٨٥.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤٢١.\n(٣) انظر: \"التبصرة\" لمكي (ص ٦٩٩)، \"الحجة\" لا بن زنجلة (ص ٧٠٧).\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٨، \"إعراب القرآن\" للنحاس ٤/ ٤٢١.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٧٨.","vol":"26","page":353},{"text":"<span data-type=\"title\" id=toc-5592>٨ </span>- ﴿يُرِيدُونَ﴾ يعني: اليهود.\n﴿لِيُطْفِئُوا نُورَ اللَّهِ﴾ ليردُّوا كتاب الله.\n﴿بِأَفْوَاهِهِمْ﴾ تكذيبًا له، قاله ابن عباس - ﵄ - (١).\nوقال ابن الزبير وأنس - ﵁ - أرادوا أن يغيروا كلام الله، وقالوا: لن نؤمن بهذا النبي حتى يكون من أنفسنا (٢) وقيل: هم كمن أراد إطفاء نور الشمس بفيه (٣).\n﴿وَاللَّهُ مُتِمُّ نُورِهِ﴾ قراءة العامة ﴿مُتِمُّ﴾ بالتنوين ﴿نُورِهِ﴾ بالنصب (٤)، لأنَّه فيما يُستقبل فعمل (٥)، وهو اختيار أبي عبيد وأبي حاتم.\nوقرأ ابن كثير ومجاهد وحميد ويحيى والأعمش وحفص وحمزة والكسائي وخلف ﴿مُتِمُّ﴾ بلا تنوين ﴿نُورِهِ﴾، خفض بالإضافة،\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٥.\n(٢) لم أجد هذا القول.\n(٣) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٥، ونسباه لابن عيسى.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٨٨، \"السبعة\" لابن مجاهد (ص ٦٣٥)، \"إعراب القرآن\" للنحاس ٤/ ٤٢٢، \"الحجة\" لابن خالويه (ص ٣٤٥)، \"التذكرة\" لابن غلبون ٢/ ٥٨٧، \"التبصرة\" لمكي (ص ٦٩٩)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٣٢٠، \"التيسير\" للداني (ص ٢١٠)، \"الحجة\" لابن زنجلة (ص ٧٠٧)، وانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٥٣.\n(٥) انظر: \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٣٢٠، \"الحجة\" لابن زنجلة (ص ٧٠٨).","vol":"26","page":354},{"text":"قالوا: لأنَّه لا يلتبس بما مضى فحذف التنوين طلبًا للتخفيف (١).\n﴿وَلَوْ كَرِهَ الْكَافِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-5593>٩ </span>- ﴿هُوَ الَّذِي أَرْسَلَ رَسُولَهُ﴾ محمَّدًا - ﷺ - (٢).\n﴿بِالْهُدَى﴾ أي: بالقرآن الذي يهدي الله تعالى به من أتبعه من الضلالة.\n﴿وَدِينِ الْحَقِّ﴾ أي: دين الإسلام الحنيفية (٣).\n﴿لِيُظْهِرَهُ﴾ أي: ليغلبه (٤).\n﴿عَلَى الدِّينِ كُلِّهِ﴾ قال مجاهد: وذلك إذا نزل عيسى -﵇- لم يكن في الأرض دينٌ إلَّا دين الإسلام (٥).\nوقيل: قد فعل ذلك لأنَّه أظهر دينه على الأديان كلها بالاستعلاء\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٨٨، قال: قرأه بعض قرَّاء مكة وعامة قرَّاء الكوفة، \"السبعة\" لابن مجاهد (ص ٦٣٥)، \"إعراب القرآن\" للنحاس ٤/ ٤٢٢، \"الحجة في القراءات السبع\" (ص ٣٤٥)، \"التذكرة\" لابن غلبون ٢/ ٥٨٧، \"التبصرة\" لمكي (ص ٦٩٩)، \"التيسير\" للداني (ص ٢١٠)، \"الحجة\" لابن زنجلة (ص ٧٠٨)، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٣.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٦.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٨٨، \"إعراب القرآن\" للنحاس ٤/ ٤٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٦.\n(٤) انظر: \"النكت والعيون\" للماوردي ٥/ ٥٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٦.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٨٨، ولم ينسبه، \"إعراب القرآن\" للنحاس ٤/ ٤٢٢، ونسبه لأبي هريرة، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٦.","vol":"26","page":355},{"text":"كما وعد، فيه دليل على صحة النبوة (١).\n﴿وَلَوْ كَرِهَ الْمُشْرِكُونَ﴾.\n\n<span data-type=\"title\" id=toc-5594>١٠ </span>- قوله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنْجِيكُمْ مِنْ عَذَابٍ أَلِيمٍ (١٠)﴾\nقال مقاتل: نزلت في عثمان بن مظعون - ﵁ -، وذلك أنَّه قال: يا رسول الله لو أذِنْتَ لي فطلَّقت خَولة، وترهَّبتُ، واختصَيْتُ، وحرَّمتُ اللَّحم، ولا أنام بليل أبدًا، ولا أُفطر بنهارٍ أبدًا، فقال النبي - ﷺ -: \"إن من سُنَّتي النكاح ولا رَهْبَانِيَّة في الإسلام، إنَّما رهبانية أمتي الجهادُ في سبيل الله، وخصاءُ أمتي الصومُ، ولا تُحرِّمُوا طيبات ما أحلَّ الله لكم، ومن سنَّتي أني أنام وأقوم، وأُفطر وأصوم، فمن رغب عن سُنَّتي فليس منيِّ\" فقال عثمان - ﵁ -: والله لقد وَدِدْتُّ يا نبيَّ الله أن أعلم أي التجارات أحبُّ إلى الله -﷿- فأتَّجر فيها فنزلت (٢).\nقراءة العامة ﴿تُنْجِيكُمْ﴾ بالتخفيف بإسكان النون من الإنجاء (٣) وقرأ الحسن وابن عامر وأبو حيوة (تنجيكم) بالتشديد من التنجية (٤) ثم بيَّن سبحانه التجارة فقال:\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٦ نحوه.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٧ عنه بمثله.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٣٥)، \"الحجة\" لابن خالويه (ص ٣٤٥)، \"التذكرة\" لابن غلبون ٢/ ٥٨٧، \"التبصرة\" لمكي (ص ٦٩٩)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٣٢٠، \"التيسير\" للداني (ص ٢١٠)، \"الحجة\" لابن زنجلة (ص ٧٠٨)، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٤.\n(٤) السابق، جميعهم قال: قرأ بها ابن عامر.","vol":"26","page":356},{"text":"<span data-type=\"title\" id=toc-5595>١١ </span>- ﴿تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ﴾ أي: تصدقون بذلك وتعملونه.\n﴿وَتُجَاهِدُونَ﴾ الكفار.\n﴿فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ ذَلِكُمْ﴾ أي: هذا الفعل.\n﴿خَيْرٌ لَكُمْ﴾ من أموالكم وأنفسكم (١).\n﴿إِنْ كُنْتُمْ تَعْلَمُونَ﴾ تصدقون بثواب الله تعالى في الآخرة (٢).\nوجزم ﴿يَغْفِرْ لَكُمْ﴾ على جواب تؤمنون (٣)، والمعنى إن فعلتم ذلك يغفر لكم (٤).\nوقال الفراء: جزمَتْ بـ ﴿هَلْ﴾، وتأويل ﴿هَلْ أَدُلُّكُمْ﴾ أمرٌ في المعنى، كقوله: هل أنت ساكت، أي: أسكت (٥)، وأنكر ذلك أبو إسحاق، وقال: ليس إذا دلَّهم النبي - ﷺ - على ما ينفعهم غفر لهم\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٧.\n(٢) لم أجد هذا القول.\n(٣) كتب في هامش (٦٥/ أ): وهذا الذي قاله أبو إسحاق قول المبرد والذي قاله الفراء قول الكلبي واختيار صاحب النظم إدغام الراء في اللام وغيره غير جائز عند النحويين لقوة الراء والأضعف يدغم في الأقوى لا الأقوى في الأضعف والدليل على قوَّة الراء أنَّه حرف متكرر ولذلك غلب المطبق والمستعلي، وهو أنَّه لا يمال ما في أوله الصاد والضاد والطاء والظاء نحو صالح وضابط وطالب وظالم ويمال نحو ضارب وصارم وطارد لمكان (...) وذلك لأنَّ الكسر كأنَّه مكرر في الكلمة وكذلك لا يمال نحو خالد، ويمال خارج وحارب لما ذكرنا. \"البسيط\" للواحدي.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤٢٢، \"الجامع لأحكام القرآن\" ١٨/ ٨٧.\n(٥) \"معاني القرآن\" ٣/ ١٥٤، وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٥٧.","vol":"26","page":357},{"text":"إنَّما يغفر لهم إذا آمنوا وجاهدوا (١).\n\n<span data-type=\"title\" id=toc-5596>١٢ </span>- وقوله: ﴿يَغْفِرْ لَكُمْ ذُنُوبَكُمْ﴾\nأي: يتجاوز عن السيئات ويستر الذنوب.\n﴿وَيُدْخِلْكُمْ جَنَّاتٍ﴾ يعني: بساتين.\n﴿تَجْرِي مِنْ تَحْتِهَا﴾ من تحت شجرها وقصورها وغرفها (٢).\n﴿الْأَنْهَارُ وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ﴾ أي: إقامة (٣).\n[٣١١٣] أخبرني ابن فنجويه (٤)، قال: حدثنا ابن خرجة (٥)، قال: حدثنا محمَّد بن عبد الله بن سليْمَان (٦)، قال: حدثنا محمَّد بن الفرج البغدادي (٧)، قال: حدثنا حجاج بن محمَّد (٨)، عن الحسن القصَّاب (٩)، عن الحسن (١٠)، قال: سألنا عمران بن حصين (١١) وأبا\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١٦٦، \"الوسيط\" للواحدي ٤/ ٢٩٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٨، جميعهم نسبه للزجاج.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٠.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٨.\n(٤) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٥) أبو بكر بن خرجة، فقيه، روى عن الثقات الموضوعات.\n(٦) في الأصل: سلمان، والتصويب من (م) وهو الحضرمي ثقة حافظ.\n(٧) صدوق، أحاديثه صحاح ورواياته مستقيمة.\n(٨) أبو محمد المصيِّصي الأعور، ثقة، ثبت لكنه اختلط فى آخر عمره.\n(٩) لم أجده.\n(١٠) الحسن البصري، ثقة فقيه كان يرسل كثيرًا ويدلس.\n(١١) الخزاعي، صحابي مشهور.","vol":"26","page":358},{"text":"هريرة - ﵄ -: عن تفسير هذِه الآية: ﴿وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ﴾ فقالا: على الخبير (١) سقطت، سألنا رسول الله - ﷺ - فقال: \"قصر من لؤلؤة في الجنة، في ذلك القصر سبعون دارًا من ياقوتة حمراء في كل دار سبعون بيتًا من زمردة خضراء في كل بيت سبعون سريرًا، على كل سرير سبعون فراشًا من كل لون، على كل فراش امرأة من الحور العين، في كل بيت سبعون مائدة، على كل مائدة سبعون لونًا من الطعام في كل بيت سبعون وصيفًا ووصفية، مع كل واحد منهم صحفتان، في كل صحفة لون ليس في الأخرى مثله، فيعطي الله المؤمنَ من القوة في غداة واحدة ما يأتي على ذلك كله\" (٢).\n﴿ذَلِكَ الْفَوْزُ الْعَظِيمُ﴾ أي: السعادة الدائمة الكبيرة (٣).\n\n<span data-type=\"title\" id=toc-5597>١٣ </span>- ﴿وَأُخْرَى﴾\n_________\n(١) في (م): الخير.\n(٢) [٣١١٣] الحكم على الإسناد:\nفي إسناده من لم أجده، وأبو بكر بن خرجة، كان يروي الموضوعات عن الثقات.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١٨/ ١٦٠ (٣٥٣) بنحوه، وفي \"المعجم الأوسط\" ٥/ ١٢٠، ١٢١ (٤٨٤٩) بمعناه، وابن المبارك في \"الزهد\" ١/ ٥٥٠ بمعناه، جميعهم أخرجوه من طريق جسر بن فرقد عن الحسن به.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٨، وأورده الهيثمي في \"مجمع الزوائد\" ٧/ ٣٠ - ٣١، وعزاه للبزار، والطبراني وقال: فيه جسر بن فرقد وهو ضعيف، وقد وثقه سعيد بن عامر وبقية رجال الطبراني ثقات.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٨.","vol":"26","page":359},{"text":"قال نحاة البصرة: هي في محل الخفض مجازه: وتجارة أخرى (١)، وقال نحاة الكوفة: محلها رفعٌ تقديرها ولكم خصلة أخرى، في العاجل مع ثواب الآجل (٢).\nوقيل: مثوبة أخرى مع ثواب الآخرة (٣).\n﴿تُحِبُّونَهَا نَصْرٌ مِنَ اللَّهِ﴾ أي: هي نصر من الله (٤).\nوقيل: رفع على البدل من ﴿وَأُخْرَى﴾ ولكم من الله نصر (٥).\n﴿وَفَتْحٌ قَرِيبٌ﴾ أي: غنيمة في عاجل الدنيا (٦).\nوقيل: هو فتح مكة (٧). وقيل: هو فتح فارس والروم (٨).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٠، \"إعراب القرآن\" للنحاس ٤/ ٤٢٢، ونسبه للأخفش.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٤، \"جامع البيان\" للطبري ٢٨/ ٩٠، \"إعراب القرآن\" للنحاس ٤/ ٤٢٣، ونسبه للفراء.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٠.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٠، \"معاني القرآن\" للزجاج ٥/ ١٦٦، \"النكت والعيون\" للماوردي ٥/ ٥٣١، \"الوسيط\" للواحدي ٤/ ٢٩٣.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٠، \"معاني القرآن\" للزجاج ٥/ ١٦٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٨ - ٨٩.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٩.\n(٧) انظر: \"الوسيط\" للواحدي ٤/ ٢٩٣، \"معالم التنزيل\" للبغوي ٨/ ١١٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٥، ونسبه لابن عباس.\n(٨) انظر: \"الوسيط\" للواحدي ٤/ ٢٩٣، \"معالم التنزيل\" للبغوي ٨/ ١١٠، ونسبه لعطاء، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٩، ونسبه لابن عباس.","vol":"26","page":360},{"text":"﴿وَبَشِّرِ الْمُؤْمِنِينَ﴾ برضاء الله عنهم (١) ثم حثهم سبحانه على الجهاد والدين فقال:\n\n<span data-type=\"title\" id=toc-5598>١٤ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا كُونُوا أَنْصَارَ اللَّهِ﴾\nقرأ ابن كثير وابن محيصن ومجاهد وحميد ونافع وأبو جعفر وشيبة والزهري والأعرج، وطلحة وأبوعمرو (أنصارًا لله) بالتنوين (٢) وزادوا لام الإضافة، قالوا: لأنَّ معناه اثبتوا وكونوا أعوانًا لله بالسيف على أعدائه، وهي اختيار أيوب (٣).\nوقرأ الباقون (٤) من أهل البصرة والكوفة والشام: ﴿أَنْصَارَ اللَّهِ﴾ بلا تنوين (٥) وحذفوا، بل لم يزيدوا ولم يثبتوا لام الإضافة من اسم الله واختاره أبو عبيد وأبو حاتم لقوله: ﴿نَحْنُ أَنْصَارُ اللَّهِ﴾.\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٩.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٥، \"جامع البيان\" للطبري ٢٨/ ٩١، \"السبعة\" لابن مجاهد (ص ٦٣٥)، \"إعراب القرآن\" للنحاس ٤/ ٤٢٣، \"الحجة\" لابن خالويه (ص ٣٤٥)، \"التذكرة\" لابن غلبون ٢/ ٥٨٧، \"التبصرة\" لمكي (ص ٧٠٠)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٣٢٠، \"التيسير\" للداني (ص ٢١٠)، \"الحجة\" لابن زنجلة (ص ٧٠٨).\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٩.\n(٤) زاد في (م): بالإضافة.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٣٥)، \"إعراب القرآن\" للنحاس ٤/ ٤٢٣، \"الحجة\" لابن خالويه (ص ٣٤٥)، \"التذكرة\" لابن غلبون ٢/ ٥٨٧، \"التبصرة\" لمكي (ص ٧٠٠)، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٩.","vol":"26","page":361},{"text":"ولم ينوَّن ومعناه كونوا أنصارًا لدين الله (١).\n﴿كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ﴾، وهم أصفياؤه اثنا عشر رجلًا أوَّل من آمن به من بني إسرائيل قاله ابن عباس - ﵄ - (٢).\n﴿مَنْ أَنْصَارِي﴾ أعواني.\n﴿إِلَى اللَّهِ﴾ أي: مع الله، قاله الحسن (٣).\nوقيل: من أنصاري إلى نصر الله (٤).\n﴿قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ﴾ أي: أعوان رسول الله.\n﴿فَآمَنَتْ طَائِفَةٌ مِنْ بَنِي إِسْرَائِيلَ وَكَفَرَتْ طَائِفَةٌ فَأَيَّدْنَا الَّذِينَ آمَنُوا﴾ أي: قوينا هم (٥).\n﴿عَلَى عَدُوِّهِمْ﴾ الذين كفروا بعيسى -﵇- (٦).\n﴿فَأَصْبَحُوا ظَاهِرِينَ﴾ أي: غالبين (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٩١، \"الوسيط\" للقرطبي ٤/ ٢٩٣ نحوه، \"الحجة\" لابن زنجلة (ص ٧٠٩) نحوه، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٩، وهو اختيار أبي عبيد.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٨٩.\n(٣) انظر: \"الوسيط\" ٤/ ٢٩٣، ولم ينسبه، \"معالم التنزيل\" للبغوي ٨/ ١١٠.\n(٤) لم أجد هذا القول.\n(٥) انظر: \"جامع البيان\" ٢٨/ ٩٣، \"إعراب القرآن\" للنحاس ٤/ ٤٢٤، ونسبه لمجاهد.\n(٦) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٥٦.\n(٧) انظر: \"الوسيط\" للواحدي ٤/ ٢٩٣، \"معالم التنزيل\" للبغوي ٨/ ١١٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٦، ونسبه لابن قتيبة، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٠.","vol":"26","page":362},{"text":"قال ابن عباس - ﵄ -: أيَّد الله -﷿- الذين آمنوا في زمان عيسى -﵇- بإظهار محمد - ﷺ - على دين الكفار (١)، وقال مجاهد: أيّدوا في زمانهم على من كفر بعيسى -﵇- (٢).\nوقال زيد بن علي رحمهما الله: ظاهرين بالحجة (٣).\nوقرأ نافع وشيبة وأبو جعفر والأعرج وغيرهم من أهل المدينة (من أنصاري إلى الله) بفتح الياء وأرسلها الباقون (٤).\nوقيل: نزلت هذِه الآية في رسل عيسى -﵇- وعليهم (٥).\nقال ابن إسحاق: وكان الذين بعثهم عيسى -﵇- من الحوارييِّن والأتباع في الأرض بطرس وبولس (٦) إلى رُومَية (٧)، وأندرايس\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٢٩٣، \"معالم التنزيل\" للبغوي ٨/ ١١٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٩٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٩٣ عن سماك عن إبراهيم.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٣٥)، \"التذكرة\" لابن غلبون ٢/ ٥٨٧، \"التبصرة\" لمكي (ص ٧٠٠)، \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٣٢١، \"التيسير\" للداني (ص ٢١٠)، \"غيث النفع\" للنوري (ص ٣٦٨).\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٠.\n(٦) بولس: هو أحد أصحاب عيسى -﵇- كان كثير الجد والدأب في نشر الدين أمسك في القسطنطينية وقتل سنة (٦٦ م).\nانظر: \"دائرة معارف القرن العشرين\" لمحمد فريد وجدي (٤١٨).\n(٧) في الأصل: رومه. والتصويب من \"معجم البلدان\". روميه: بأرض الروم وفيها رئاسة الروم وتقع شمال غرب القسطنطينية.\nانظر: \"معجم البلدان\" لياقوت ٣/ ١٠٠.","vol":"26","page":363},{"text":"ومتَّى إلى الأرض التي يأكل أهلها الناس، وتوماس إلى أرض بابل (١) من أرض المشرق، وفيلبس إلى قُرْطَاجَنَّة (٢) وهي إفريقية، ويحنَّس إلى أفسوس (٣) قرية أصحاب الكهف، ويعقوبس إلى أوري شلم (٤) هي بيت المقدس، وابن ثلمي إلى الأعرابية، وهي أرض الحجاز، وسيمن إلى أرض البربر (٥)، ويهودا وبردس إلى إسكندرية (٦) وما\n_________\n(١) بابل: قيل بابل العراق، وقيل: بابل الكوفة، وهو اسم ناحية منها، ينسب إليها السحر والخمر، ويقال: إنَّ أوَّل من سكنها نوح -﵇- وكان قد نزلها عقب الطوفان فأقام فيها ومن معه وتناسلوا فيها واتصلت مساكنهم بدجلة والفرات.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٠٩.\n(٢) قرطاجنة: قيل إنَّ اسم هذِه المدينة قرطا وأضيف إليها جنَّة لطيبها ونزهتها وحسنها بلد قديم من نواحي إفريقية، كانت مدينة عظيمة شامخة البناء أسوارها من الرخام الأبيض وبها من العمد الرخام المتنوع الألوان ما لا يحصى، قد بنى المسلمون من رخامها لما خربت عدَّة مدن، ولم يزل الخراب فيها منذ زمان عثمان بن عفان - ﵁ -.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٣٢٣.\n(٣) أفسوس: بلد بثغور طرسوس، يقال إنَّه بلد أصحاب الكهف.\nانظر: \"معجم البلدان\" لياقوت ١/ ٢٣١.\n(٤) أوريشلم: هو اسم للبيت المقدس بالعبرانية إلى أنَّهم يسكنون اللام.\nانظر: \"معجم البلدان\" لياقوت ١/ ٢٧٩.\n(٥) أرض البربر: اسم يشمل قبائل كثيرة في جبال المغرب.\nانظر: \"معجم البلدان\" لياقوت ١/ ٣٦٨.\n(٦) إسكندرية: الإسكندرية العظمى التي بمصر، اختلفوا في أوَّل من أنشأها، فذهب قوم إلى أنها إرم ذات العماد، وقيل إنَّه الإسكندر الأوَّل ذو القرنين الرومي، وقيل: إنَه يعمر بن شداد.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٨٣.","vol":"26","page":364},{"text":"حولها، فأيَّدهم الله تعالى بالحجة (١) فأصبحوا غالبين.\nوبعث النبي - ﷺ - من أصحابه رسلًا إلى ملوك الأرض، كما بعث عيسى ابن مريم -﵇-؛ فبعث عبد الله بن حذافة السهمي - ﵁ - إلى كسرى ملك فارس، وبعث دحية بن خليفة الكلبي - ﵁ - إلى قيصر ملك الروم، وبعث عمرو، بن أمية الضمري - ﵁ - إلى النجاشي ملك الحبشة، وبعث حاطب بن أبي بلتعة - ﵁ - إلى المقوقس ملِك مصر، وبعث عمرو ابن أمية الضمري - ﵁ - إلى جيفر وعباد ابني الجلندى الأزديين ملكي عمان، وبعث سليط بن عمرو العامري - ﵁ - إلى ثمامة بن أثال وهوذة ابن علي الحنفيين ملكي اليمامة (٢)، وبعث العلاء بن الحضرمي - ﵁ - إلى المنذر بن ساوي العبدي ملك البحرين، وبعث شجاع بن وهب الأسدي - ﵁ - إلى الحارث بن أبي شمر الغساني ملِك تخوم (٣) الشام وإلى جبلَةَ بن الأيهم الغساني، وبعث المهاجر بن أبي أمية\n_________\n(١) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٢٦٤، ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٠ عنه.\n(٢) اليمامة: كان تسمَّى جوا والعروض، فسميت باليمامة بنت سهم بن طسم، وبين اليمامة والبحرين عشرة أيام من نجد، كان فتح اليمامة على يد أمير المسلمين خالد بن الوليد في أيام أبي بكر الصديق.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٤٤٢.\n(٣) التخوم: هو الفصل بين الأرضين من الحدود والمعالم، والتخم منتهى كل قرية أو أرض.\nانظر: \"لسان العرب\" لابن منظور (تخم).","vol":"26","page":365},{"text":"المخزومي - ﵁ - إلى الحارث بن عبد كلال الحميري (١).\n_________\n(١) أخرجه الطبراني في \"المعجم الكبير\" ٢٠/ ٨ (١٢)، من حديث المسور بن مخرمة بمعناه.\nوانظر: \"الآحاد والمثاني\" لابن أبي عاصم ١/ ٤٤٦، وأورده الهيثمي في \"مجمع الزوائد\" ٥/ ٣٠٦، وعزاه للطبراني وقال: في إسناده محمد بن إسماعيل بن عياش وهو ضعيف.","vol":"26","page":366},{"text":"<span data-type=\"title\" id=toc-5599>٦٢ - سُورَة الجمعة</span>","vol":"26","page":367},{"text":"سورة الجمعة\nمدنية (١)، وهي إحدى عشرة آية (٢) ليس فيها اختلاف.\nوعدد كلامها مائة وثمانون كلمة.\nوعدد حروفها سبعمائة وثمان وأربعون حرفًا (٣).\n[٣١١٤] أخبرنا (أبو عمرو أحمد بن أبي الفراتي) (٤) قال: أخبرنا موسى (عمران بن موسى) (٥)، قال: أخبرنا مكي بن عبدان (٦)، قال: حدثنا سليمان (٧)، قال: حدثنا أبو معاذ (٨) عن (أبي عصمة) (٩)، عن زيد\n_________\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ١٦٩، \"الناسخ والمنسوخ\" لابن حزم (٦٠)، \"الوسيط\" للواحدي ٤/ ٢٩٤، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩١، وأورده السيوطي في \"الدر المنثور\" ٦/ ٣٢٠، وعزاه لابن الضريس وابن مردويه والبيهقي في \"الدلائل\" عن ابن عباس.\n(٢) انظر: \"الكشف عن وجوه القراءات السبع\" لمكي ٢/ ٣٢١، \"الوسيط\" للواحدي ٤/ ٢٩٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٣٧.\n(٣) انظر: \"القول الوجيز\" للمخللاتي (ص ٣١٦).\nفي (م): سبعمائة وعشرون حرفًا وهو خطأ، والمثبت هو الصواب.\n(٤) في الأصل: أبو عمرو الفزاري، والتصويب من (م) ولم يذكر بجرح أو تعديل.\n(٥) من (م) ولم يذكر بجرح أو تعديل.\n(٦) أبو حاتم التميمي، المحدث الثقة المتقن.\n(٧) في الأصل: سلمان. وهو خطأ، وسليمان هو ابن داود، صدوق.\n(٨) أبو معاذ، الفضل بن خالد، ذكره ابن حبان في \"الثقات\".\n(٩) في الأصل: ابن أبي شيبة، والتصويب من (م)، وهو نوح بن أبي مريم كذبوه في الحديث، وقال ابن المبارك: كان يضع.","vol":"26","page":369},{"text":"العمي (١) عن أبي نضرة (٢) عن ابن عباس عن أُبي بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة الجمعة كتب الله له عشر حسنات بعدد من ذهب إلى الجمعة في مصر من أمصار المسلمين ومن لم يذهب\" (٣).\nوسئل أبو هريرة - ﵁ - بما كان يقرأ رسول الله - ﷺ - في صلاة الجمعة؟ فقال: بسورة الجمعة، وفي الثانية بـ ﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ (١)﴾ (٤).\n_________\n(١) زيْد بن الحَوَاري، أبو الحواري العمي البصري، ضعيف.\n(٢) المنذر بن مالك العَبْديّ، ثقة.\n(٣) [٣١١٤] الحكم على الإسناد:\nإسناده شديد الضعف؛ فيه أبي عصمة كذبوه، وشيخ المصنف وشيخه لم يذكرا بجرح أو تعديل.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٤/ ٢٩٤، عن أبي سعيد العزائمي بسنده عنه بنحوه، وأورده ابن حجر في \"الكاف الشاف\" ٤/ ١٧٢، وعزاه للثعلبي وابن مردويه من حديث أبي بن كعب.\n(٤) له شاهد: أخرجه مسلم في كتاب الجمعة، باب ما يقرأ في صلاة الجمعة (٨٧٨) بنحوه، وأخرجه مالك في \"الموطأ\" في كتاب الصلاة، باب القراءة في صلاة الجمعة (١٠٤) بمعناه، وأخرجه عبد الرزاق في \"المصنف\" ٣/ ١٨١ بمعناه، وأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ٤٧ بمعناه.\nجميعهم أخرجوه من حديث النعمان بن بشير.","vol":"26","page":370},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type=\"title\" id=toc-5600>١ </span>- قول -﷿-: ﴿يُسَبِّحُ﴾ أى: يصلي.\n﴿لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ﴾ من المؤمنين والجميع تحت تسخيره.\n﴿الْمَلِكِ﴾ يعني مالك كل شيء والمتصرف فيه كما شاء، فلا يد على يده (١).\nوعن أبي هريرة - ﵁ - أنَّ رسول الله - ﷺ - قال: \"إنَّ أخنع اسم عند الله وأغيظه وأحقوه يوم القيامة رجل تسمى شاهنشاه ملك الأملاك لا مَلِكذ إلَّا الله\" (٢).\n﴿الْقُدُّوسِ﴾ الطاهر البريء من النقائص وصفات الحدث.\nقال أهل اللغة: كل اسم على وزن فعّول بتشديد العين فهو بفتح الفاء نحو سَفُّود وكَلُّوب وسَمُّوه وسَبُّوط وهو ضرب من السمك إلَّا ثلاثة أسماء (٣).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٣.\n(٢) أخرجه بمعناه البخاري في كتاب الأدب، باب أبغض الأسماء إلى الله (٦٢٠٥)، ومسلم في كتاب الآداب، باب تحريم التسمي بملك الأملاك وبملك الملوك (٢١٤٣)، وأبو داود في كتاب الأدب، باب في تغيير الاسم القبيح (٤٩٦١)، والترمذي في كتاب الأدب، باب ما يكره من الأسماء (٢٨٣٧).\nقال الترمذي: هذا حديث حسن صحيح، وأحمد في \"المسند\" ٢/ ٢٤٤ (٧٣٣٩)، والحاكم في \"المستدرك\" ٤/ ٣٠٦ (٧٧٢٣)، جميعهم من حديث أبي هريرة - ﵁ -.\n(٣) في (م): أحرف.","vol":"26","page":371},{"text":"سُبوح وقُدُّوس ودُرُّوج واحد الدراريج، وحكى الفراء، عن الكسائي، قال: سمعت أبا الدنيا، وكان أعرابيًّا فصيحًا يقرأ: (القدوس) بفتح القاف، ولعلها لغة، قرأ أبو وائل وأبو العالية ونصر ابن عاصم: (الملكُ القدوسُ العزيزُ الحكيمُ) كلها رفعًا، أي: هو الملك (١).\n[٣١١٥] أخبرنا عبد الله بن حامد (٢)، قال: أخبرنا أحمد بن عبد الله (٣)، قال: حدثنا محمَّد بن عبد الله بن سليمان (٤)، قال: حدثنا محمَّد بن إسحاق الرازي (٥)، قال: حدثنا إسحاق بن سليمان (٦)، قال: سمعت عمروبن أبي (٧) قيس (٨)، عن عطاء بن السائب (٩)، عن ميسرة (١٠) قال: هذِه الآية (١١) إلى قوله: ﴿الْعَزِيزُ\n_________\n(١) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩١.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) المزني، أبو محمد المغفلي، لم يذكر بجرح أو تعديل.\n(٤) في الأصل: سلمان، والتصويب من (م)، وهو الحضرمي ثقة حافظ.\n(٥) لم أجده.\n(٦) إسحاق بن سليمان، أبو يحيى الكوفي، ثقة فاضل.\n(٧) ساقطة من الأصل.\n(٨) عَمرو بن أبي قَيْس الرَّازيُّ الأزْرَق، صدوق له أوهام.\n(٩) أبو السائب الثقفى، صدوق اختلط.\n(١٠) في الأصل: أبي ميسرة، والتصويب من (م). وهو أبو جميلة الطهوي، مقبول.\n(١١) زاد في (م): ﴿يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ (١)﴾.","vol":"26","page":372},{"text":"الْحَكِيمُ﴾ في التوراة سبعمائة آية (١).\nوقيل القدوس: المبارك <span data-type=\"title\" id=toc-5601>(٢)</span>.\n﴿الْعَزِيزُ﴾ الغالب، وقيل: الذي ليس كمثله شيء.\n﴿الْحَكِيمُ﴾ الذي توافق أفعاله الحكمةَ والعدلَ.\n\n٢ - ﴿هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ﴾ قال ابن عباس - ﵄ -: الأميون العرب كلهم من كتب منهم ومن لم يكتب، لأنَّهم لم يكونوا أهل كتاب (٣).\nوقيل: الأميون الذين لا يكتبون (٤).\n_________\n(١) [٣١١٥] الحكم على الإسناد:\nفي إسناده من لم أجده وشيخ المصنف وأحمد المزني لم أجد فيهما جرحًا أو تعديلًا.\nالتخريج:\nأخرجه الحاكم في \"المستدرك\" ٢/ ٥٢٩ (٣٨٠٨)، والبيهقي في \"شعب الإيمان\" ٢/ ٤٩٣ (٢٥٠٥)، كلاهما من طريق عبد الرحمن المقرئ عن عمرو بن أبي قيس، به بمثله.\nوأورده السيوطي في \"الدر المنثور\" ٦/ ٣٢٠ - ٣٢١ وعزاه لابن المنذر والحاكم والبيهقي في \"شعب الإيمان\" بمثله.\n(٢) انظر: \"معاني القرآن\" للزجاج ٥/ ١٦٩.\n(٣) خرجه الطبري في \"جامع البيان\" ٢٨/ ٩٤ عن قتادة ومجاهد.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٥٥ عن مجاهد، \"النكت والعيون\" للماوردي ٦/ ٦، ونسبه لقتادة والمفضل.\n(٤) انظر: \"النكت والعيون\" للماوردي ٦/ ٥، \"معالم التنزيل\" للبغوي ٨/ ١١٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٧.","vol":"26","page":373},{"text":"﴿رَسُولًا مِنْهُمْ﴾ يعني: محمَّدًا - ﷺ - وما مِن حيًّ عند العرب إلَّا ولرسول الله - ﷺ - فيهم قرابة وقد وَلَدُوهُ (١).\nقال ابن إسحاق: (إلَّا حي) (٢) تغلب (٣)، فإنَّ الله تعالى طهَّر نبيَّه - ﷺ - منهم لنَصْرانيَّتهم، فلم يجعل لهم عليه ولادة.\n﴿يَتْلُو عَلَيْهِمْ آيَاتِهِ﴾ القرآن (٤).\n﴿وَيُزَكِّيهِمْ﴾ أي: يطهرهم من الذنوب (٥).\nوقيل: يأخذ زكاة أموالهم (٦).\n﴿وَيُعَلِّمُهُمُ الْكِتَابَ﴾ يعني: القرآن (٧).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٢.\n(٢) في الأصل بياض، والمثبت من \"السيرة النبوية\" لابن هشام.\n(٣) تغلب: قبيلة عظيمة تنتسب إلى تغلب بن وائل بن قاسط العدنانية، تتفزَع منها فروع عديدة منها: بنو شعبة بالطائف، وبنو حمدان ملوك الموصل، والأراقم، مساكنها كانت بلاد تغلب بالجزيرة الفراتية بجهات سنجار ونصيبين وتعرف بديار ربيعة، وكانت النصرانية غالبة عليهم لمجاورة الروم.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ١٧٥)، \"معجم قبائل العرب\" لعمر كحالة ١/ ١٢٠ - ١٢١.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٤، \"النكت والعيون\" للماوردي ٦/ ٦، \"المحرر الوجيز\" لابن عطيه ٨/ ١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٢.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٤، \"النكت والعيون\" للماوردي ٦/ ٦، \"المحرر الوجيز\" لابن عطية ٨/ ١٦، ونسباه لابن جريج ومقاتل ١٨/ ٩٢.\n(٦) انظر: \"النكت والعيون\" للماوردي ٦/ ٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٢، ونسباه للسدي.\n(٧) انظر: \"النكت والعيون\" للماوردي، نسبه للحسن ٦/ ٦.","vol":"26","page":374},{"text":"﴿وَالْحِكْمَةَ﴾ السنة (١).\n﴿وَإِنْ كَانُوا مِنْ قَبْلُ﴾ أن يرسل إليهم (٢).\n﴿لَفِي ضَلَالٍ﴾ أي: في ضلال <span data-type=\"title\" id=toc-5602>(٣)</span>.\n﴿مُبِينٍ﴾ أي: ذهاب عن الحق (٤).\n\n٣ - ﴿وَآخَرِينَ مِنْهُمْ﴾ في الآخرين وجهان من الإعراب:\nأحدهما: الخفض على الرد إلى الأميين، مجازه: بعث في الأميين وبعث في الآخرين (٥).\nوالثاني: محله النصب على الرَّد إلى الهاء والميم في قوله: ﴿وَيُعَلِّمُهُمُ الْكِتَابَ﴾ أي: ويعلم آخرين منهم، أي: من المؤمنين الذين يدينون بدينه (٦).\n﴿لَمَّا يَلْحَقُوا بِهِمْ﴾ أي: أنَّهم لم يكونوا في زمانهم ولكنهم يجيئون بعدهم (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" عن قتادة ٢٨/ ٩٤، وانظر: \"النكت والعيون\" للماوردي ٦/ ٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٢، ونسباه للحسن.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٤، \"الجامع لأحكام القرآن\" ١٨/ ٩٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٣.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٦، \"الجامع لأحكام القرآن\" ١٨/ ٩٢.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٥، \"معاني القرآن\" للزجاج ٥/ ١٧٠، \"إعراب القرآن\" للنحاس ٤/ ٤٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٢.\n(٦) السابق.\n(٧) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٦، \"الجامع لأحكام القرآن\" ١٨/ ٩٣.","vol":"26","page":375},{"text":"واختلف العلماء فيهم، فقال ابن عمر - ﵄ - وسعيد بن جبير: هم العجم (١). وهي رواية ليث عن مجاهد.\nيدل عليه ما روى ثور بن زيد (٢)، عن أبي الغيث (٣)، عن أبي هريرة - ﵁ - قال: لما نزلت هذِه الآية ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾ كلَّمه فيها الناس، فأقبل رسول الله - ﷺ - على سلمان فوضع يده على منكبه، وقال: \"لو كان عند الثريا -وروي: الإيمان بالثريا- (٤) لناله رجال من هؤلاء\" (٥) ورواه مسلم في \"الصحيح\".\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٩٥.\nوانظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٥٥، ونسباه لمجاهد، \"النكت والعيون\" للماوردي ٦/ ٧، نسبه للضحاك، \"معالم التنزيل\" للبغوي ٨/ ١١٣.\n(٢) الدِّيلي، ثقة.\n(٣) المدني، هو سالم مولى ابن مُطيع، ثقة.\n(٤) الثريا: النجم المعروف. انظر: \"لسان العرب\" لابن منظور (ترى).\n(٥) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه البخاري في كتاب التفسير، باب قوله: ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾ (٤٨٩٧)، والطبري في \"جامع البيان\" ٢٨/ ٩٦، وابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٥٥، جميعهم أخرجوه من طريق سليمان بن بلال عن ثور به بمعناه.\nوأخرجه مسلم في كتاب فضائل الصحابة، باب فضل فارس (٢٥٤٦)، والبغوي في \"معالم التنزيل\" ٨/ ١١٤، كلاهما أخرجاه من طريق عبد العزيز بن محمَّد عن ثور به بمعناه. =","vol":"26","page":376},{"text":"وقال مجاهد أيضًا: هو كل من بعد الصحابة (١). رواه البخاري في \"صحيحه\".\n[٣١١٦] وأخبرني الحسين بن فنجويه (٢)، قال: حدثنا محمَّد بن خلف (٣)، قال: حدثنا إسحاق بن محمَّد (٤)، قال: حدثني أبي (٥)، قال: حدثنا إبراهيم بن عيسى (٦)، قال: حدثنا علي بن علي (٧)، قال: حدثني أبو حمزة الثمالي (٨)، قال: حدثني حصين بن عبد الرحمن (٩)، عن (عبد الرحمن بن أبي ليلي) (١٠) عن رجل من أصحاب رسول الله - ﷺ - (١١) قال: قال رسول الله - ﷺ -: \"رأيتني يتبعني غنم سود ثم أتبعها غنم عُفر أولها يا أبا بكر\"، قال: يا نبي\n_________\n= وأخرجه الترمذي في كتاب التفسير، باب ومن سورة الجمعة (٣٣١٠) من طريق عبد الله بن جعفر عن ثور بن زيد به بمعناه.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٩٦، \"معالم التنزيل\" للبغوي ٨/ ١١٤، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٢.\n(٢) زاد في (م): الدينوري، وهو ثقة صدوق، كثير الرواية للمناكير.\n(٣) أبو بكر الضبي، صدوق إن شاء الله.\n(٤) لا يحتج بحديثه.\n(٥) محمد بن مراون الغزال، شيعي متروك.\n(٦) إبراهيم بن عيسى، لم أجده.\n(٧) علي بن علي، لم أجده.\n(٨) هو ثابت بن أبي صفية، ضعيف رافضي.\n(٩) أبو الهذيل، ثقة تغير حفظه في الآخر.\n(١٠) في الأصل: أبي ليلى، والتصويب من (م) وهو ثقة.\n(١١) وهو علي بن أبي طالب - ﵁ -.","vol":"26","page":377},{"text":"الله أما السود فالعرب، وأما العُفْر فالعجم يتبعك بعد العرب، قال النبي - ﷺ -: \"كذا عبَّرها الملَكُ -يعني: جبريل -﵇- بِسَحَر\" (١).\nوالرجل من أصحابه - ﷺ - هو علي بن أبي طالب - ﵁ -.\n[٣١١٧] وبه عن أبي حمزة الثمالي (٢) وحدثني السدي (٣) قال: كان عبد الرحمن بن أبي ليلى ﵀ إذا قال: قال رجل من أصحاب النبي - ﷺ - فإنَما يعني به عليًّا - ﵁ -، وإذا قال: رجل من أهل بدر فإنما يعني أيضًا عليًّا - ﵁ -، فكان أصحابه لا يسألونه عن اسمه (٤).\nوقال عكرمة ومقاتل: هم التابعون (٥).\n_________\n(١) [٣١١٦] الحكم على الإسناد:\nإسناده ضعيف جدًّا فيه محمد بن مروان متروك، وابنه لا يحتج بحديثه، والثمالي ضعيف، وفي إسناده أيضًا من لم أجده.\nالتخريج:\nأورده الماوردي في \"النكت والعيون\" ٦/ ٧ بغير سند معلقًا، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٩٣، وقال: رواه ابن أبي ليلى عن رجل من أصحاب النبي - ﷺوهو علي بن أبي طالب - ﵁ -.\nوانظر: \"مجمع الزوائد\" للهيثمي ٥/ ١٨٠، وله شاهد:\nأخرجه أحمد في \"المسند\" ٥/ ٤٥٥ (٢٣٨٠١)، من حديث أبي الطفيل بمعناه.\n(٢) ضعيف رافضي.\n(٣) إسماعيل بن عبد الرحمن، صدوق يهم، ورمي بالتشيع.\n(٤) [٣١١٧] الحكم على الإسناد:\nضعيف جدًا، محمد بن مروان، متروك، وابنه لا يحتج بحديثه، والثمالي ضعيف، وفيه من لم أجده.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٤، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٩، \"المحرر الوجيز\" لابن عطية ١٦/ ٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٣ =","vol":"26","page":378},{"text":"وقال ابن زيد ومقاتل بن حيان: هم كل من في الإسلام بعد النبي - ﷺ - إلى يوم القيامة (١) هي رواية ابن أبي نجيح عن مجاهد.\nوروى سهل بن سعد الساعدي - ﵄ - أنَّ النبيَّ - ﷺ - قال: \"إنَّ في أصلاب الرجال من أمتي رجالًا ونساءً يدخلون الجنة بغير حساب \"، ثم تلا رسول الله - ﷺ -: ﴿وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ﴾ (٢).\n﴿وَهُوَ الْعَزِيزُ الْحَكِيمُ﴾.\n\n<span data-type=\"title\" id=toc-5603>٤ </span>- ﴿ذَلِكَ فَضْلُ اللَّهِ﴾ أى: عطاؤه.\n﴿يُؤْتِيهِ مَنْ يَشَاءُ﴾ أي: يعطيه من أراد من خلقه فأعطى، محمَّدًا - ﷺ - ذلك الفضل واختصه بالنبوة والرسالة (٣)، قاله مقاتل.\n_________\n= ونسبه لعكرمة، \"البحر المحيط\" لأبي حيان ٨/ ٢٦٣.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٩٦.\nوانظر: \"النكت والعيون\" للماوردي ٦/ ٧، \"معالم التنزيل\" للبغوي ٨/ ١١٤، \"زاد المسير\" لابن الجوزي ٨/ ٢٥٩، جميعهم نسبوه لابن زيد ولم يذكروا مقاتلا، إلَّا القرطبي في \"الجامع الأحكام القرآن\" ١٨/ ٩٣ أورده عنهما ولم ينسبه لمجاهد.\n(٢) الحديث أخرجه الطبراني وابن مردويه عن سهل بن سعد وأشار السيوطي إلى ضعفه.\nانظر: \"كنز العمال\" للمتقي الهندي ١٢/ ١٨٢ (٣٤٥٧٢).\nوأخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" ١٠/ ٣٣٥٥ (١٨٨٩١) بنحوه، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٩٣.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤٢٦.","vol":"26","page":379},{"text":"وقال ابن عباس - ﵂ -: فضله أنَّ العجم وأبناءهم أُلحقوا (١) بقريش والعرب.\n﴿وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ﴾ ذو المن الكبير على خلقه.\n\n<span data-type=\"title\" id=toc-5604>٥ </span>- قوله -﷿-: ﴿مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ﴾\nأي: كلفوا العمل بها فأقروا بها (٢).\n﴿ثُمَّ لَمْ يَحْمِلُوهَا﴾ لم يعملوا بما فيها ولم يؤدوا حقها، قاله ابن عباس - ﵄ - (٣).\nوقيل: هو من الحمَالَة والضمان لا من الحمل على الظهر وفي البطن، يقول: حملوا ما في التوراة ثم لم يرضوا بها (٤).\n﴿كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا﴾ يحمل من صلة الحمار، لأنَّه في مذهب النكرة، والأسفار: الكتب العظام، واحدها سِفر قاله الفراء (٥).\n_________\n(١) سقطت من الأصل، والمثبت من \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٣، قال ابن عباس: حيث ألحق العجم بقريش.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٤، \"زاد المسير\" لابن الجوزي ٨/ ٢٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٩٨.\nوانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٦٠ ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٤.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٤.\n(٥) \"معاني القرآن\" للفراء ٣/ ١٥٥، وانظر: \"معالم التنزيل\" للبغوي ٨/ ١١٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٤.","vol":"26","page":380},{"text":"وقيل: هي كتب من العلم والحكمة، ونظيره من الجموع شبر وأشبار وجلد وأجلاد، فكما أنَّ الحمار يحملها ولا يدري ما فيها ولم ينتفع بها (١)، كذلك اليهود حملوا (٢) التوراة والإنجيل ويقرؤون وقد بيَّن لهم صفة النبي - ﷺ - فلم يؤمنوا ولم ينتفعوا بهما، وهما دالان على صفته - ﷺ -، وقد خالفوهما (٣).\n[٣١١٨] أنشدنا أبو القاسم ابن أبي بكر المكتب (٤)، قال: أنشدنا أبو بكر محمَّد بن المنذر (٥)، قال: أنشدني أبو محمَّد الشيباني (٦) المؤدب، قال: أنشدني أبو سعيد الضرير (٧):\nزوامل (٨) للأسفار لا علم عندهم ... بجيدها إلا كعلِم الأباعِر (٩)\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٥، \"جامع البيان\" للطبري ٢٨/ ٩٧، \"معالم التنزيل\" للبغوي ٨/ ١١٤، \"زاد المسير\" لابن الجوزي ٨/ ٢٦٠.\n(٢) في الأصل: حمل، والمثبت يقتضيه السياق.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٧، \"معالم التنزيل\" للبغوي ٨/ ١١٥.\n(٤) أبو القاسم ابن أبي بكر المكتب، أبو القاسم الحبيبي: قيل: كذبه الحاكم.\n(٥) في الأصل: أبو بكر بن محمد بن المنذر. ولم أجده.\n(٦) في (م): الفتاني، ولم أجده.\n(٧) أحمد بن خالد البغدادي اللغوي، الفاضل الثقة.\n(٨) الزوامل: جمع زامل، وهو البعير يحمل المتاع وغيره.\nانظر: \"لسان العرب\" لابن منظور (زمل).\n(٩) الأباعر: جمع الجمع لبعير وهو الجمل البازل.\nانظر: \"لسان العرب\" لابن منظور (بعر).","vol":"26","page":381},{"text":"لَعمرك ما يَدْري البَعِيْرُ إذا غَدا ... بأَوْسَاقِه (١) أوز (٢) راح ما في الغرائر (٣) (٤)\n﴿بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ﴾ المثل الذي ضربناه لهم (٥).\n﴿وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾ أي: من سبق في علمه أنَّه يكون كافرًا <span data-type=\"title\" id=toc-5605>(٦)</span>.\n\n٦ - قوله - ﷿-: ﴿قُلْ﴾ يا محمد (٧).\n_________\n(١) في (م): بأسفاره. والأوساق: الأحمال.\nانظر: \"لسان العرب\" لابن منظور (وسق).\n(٢) في الأصل: إذا، والتصويب من (م).\n(٣) في الأصل: الدفاتر، والتصويب من (م). والغرائر: جمع غرارة وهي الأوعية التي تسمى الجوالق. انظر: \"لسان العرب\" لابن منظور (غرر).\n(٤) -[٣١١٨] الحكم على الإسناد:\nفيه من لم أجده، وشيخ المصنف كذبه الحاكم.\nالتخريج:\nانظر: \"شعر مروان بن أبي حفصة\" د/ حسين عطوان (ص ٣٧)، وهو منسوب إليه، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٥، ولم ينسبه، \"لسان العرب\" لابن منظور أيضًا وقد نسبه أيضًا لمروان ٦/ ٨٢، \"البحر المحيط\" لأبي حيان ٨/ ٢٦٦، وفيها: للأشعار بدل: للأسفار.\nومروان بن أبي حفصة سليمان بن يحيى بن أبي حفصة، شاعر مشهور من أهل اليمامة، قدم بغداد ومدح المهدي وهارون الرشيد.\nانظر: \"وفيات الأعيان\" ٥/ ١٨٩.\n(٥) انظر: \"معاني القرآن\" للزجاج ٥/ ١٧٠، \"الجامع لأحكام القرآن\" ١٨/ ٩٥.\n(٦) انظر: \"معاني القرآن\" للزجاج ٥/ ١٧٠، \"معالم التنزيل\" للبغوي ٨/ ١١٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٥.\n(٧) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٨، \"الوسيط\" للواحدي ٤/ ٢٩٥.","vol":"26","page":382},{"text":"﴿يَاأَيُّهَا الَّذِينَ هَادُوا﴾ يا معشر اليهود (١).\n﴿إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ﴾ وأحباؤه وأبناؤه وأنصاره (٢).\n﴿مِنْ دُونِ النَّاسِ﴾ هو يعنون: محمَّدًا - ﷺ - وأصحابه - ﵁ - (٣).\n﴿فَتَمَنَّوُا الْمَوْتَ﴾ أي: فادعوا على أنفسكم بالموت، وذلك أنَّهم قالوا: نحن أبناء الله وأحباؤه، لأنَّ الموت يوصلهم إليه (٤).\n﴿إِنْ كُنْتُمْ صَادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-5606>٧ </span>- ﴿وَلَا يَتَمَنَّوْنَهُ﴾ أي: ولا يدعون على أنفسهم بالموت (٥).\n﴿أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ﴾ أي: أسلفوه من تكذيب محمَّد - ﷺ - فلو تمنوه لماتوا فعرفوا ذلك، فكان ترك تمنيهم إياه معجزةً له عليهم (٦)، وفي الحديث أنَّ رسول الله - ﷺ - قال: لما نزلت هذِه الآية: \"والذي نفسي بيده لو تمنَّوا الموت لما بقي على ظهرها يهودي إلَّا مات\" (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٨، \"معالم التنزيل\" للبغوي ٨/ ١١٥، \"زاد المسير\" لابن الجوزي ٨/ ٢٦٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٦.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٥، \"الجامع لأحكام القرآن\" ١٨/ ٩٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٥.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ١٧٠، \"جامع البيان\" للطبري ٢٨/ ٩٨، \"معالم التنزيل\" للبغوي ٨/ ١١٥، \"زاد المسير\" لابن الجوزي ٨/ ٢٦١.\n(٥) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٩، \"معاني القرآن\" للزجاج ٥/ ١٧٠.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٦.\n(٧) أخرجه النسائي في \"السنن الكبرى\" ٦/ ٣٠٨، (١١٠٦١)، وأورده القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٩٦.","vol":"26","page":383},{"text":"﴿وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ﴾.\n[٣١١٩] أخبرنا الحسين بن محمَّد بن الحسين (١)، قال: حدثنا أحمد بن محمَّد بن إسحاق (٢)، قال: حدثنا أبو عبد الرحمن النسائي (٣)، قال: أخبرني عمرو بن عثمان (٤)، قال: حدثنا بقية بن الوليد (٥)، قال: حدثنا الزبيدي (٦)، قال: حدثني الزهري (٧)، عن أبي عبيد (٨)، أنَّه سمع أبا هريرة - ﵁ - يقول: قال رسول الله - ﷺ -: \"لا يتمنَّين أحدكم الموتَ لِضر نزل به، ولا يدعونه مِنْ قبل أن يأتيه، إما محسِن فإن يعش يزدد خيرًا فهو خير له، وإما مسيء، فلعلَّه أن يستعتب، وإنَّه لا يزيد المؤمن عمره إلَّا خيرًا\" (٩).\n_________\n(١) ابن فنجويه، ثقة صدوق، كثير الروإية للمناكير.\n(٢) أبو بكر ابن السني، ثقة حافظ.\n(٣) أحمد بن شعيب الحافظ صاحب \"السنن\".\n(٤) الحمصي، صدوق.\n(٥) صدوق كثير التدليس عن الضعفاء.\n(٦) محمد بن الوليد بن عامر، أبو الهذيل الحمصي، القاضي، حدث عن: نافع مولى ابن عمر، ومكحول وعمرو بن شعيب وغيرهم، وعنه: الأوزاعي وفرج بن فضالة وآخرون، وثقه ابن معين، وقال ابن حجر، ثقة ثبت من كبار أصحاب الزهري. انظر: \"سير أعلام النبلاء\" للذهبي ١١/ ٣٤٦، \"تقريب التهذيب\" لابن حجر (٦٣٧).\n(٧) فقيه حافظ متفق على جلالته.\n(٨) سعد بن عبيد الزهري، ثقة.\n(٩) [٣١١٩] الحكم على الإسناد:\nرجاله ثقات سوى عمرو بن عثمان وبقية فصدوقان. =","vol":"26","page":384},{"text":"<span data-type=\"title\" id=toc-5607>٨ </span>- ﴿قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ﴾ أي: تهربون (١).\n﴿فَإِنَّهُ مُلَاقِيكُمْ﴾ فدخلت الفاء في خبر إنَّ؛ لأنَّ فيه معنى الشرط والجزاء ويكون مبالغة في الدلالة على أنَّه لا ينفع الفرار منه (٢). قال زهير:\nوَمَنْ هَابَ أسبابَ المَنَايَا يَنَلْنَهْ ... ولَو رام (٣) أسباب السماءِ بُسُلَّمِ (٤)\n_________\n= التخريج:\nأخرجه مسلم في كتاب الذكر والدعاء، باب كراهة تمني الموت لضر نزل به (٢٦٨٢) من طريق همام عن أبي هريرة بمعناه، وأحمد في \"المسند\" ٢/ ٣٠٩ (٨٠٨٦) من طريق معمر عن الزهري به بمعناه، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٧/ ٢٦٧ (٣٠٠٠) من طريق عبيد الله بن عبد الله عن أبي هريرة بمعناه، وله شواهد:\nفأخرجه البخاري في كتاب الدعوات، باب الدعاء بالموت والحياة (٦٣٥١)، ومسلم في كتاب الذكر والدعاء، باب كراهة تمني الموت لضر نزل به (٢٦٨٠)، كلاهما أخرجاه من حديث أنس - ﵁ - بمعناه.\n(١) انظر: \"إرشاد العقل السليم\" لأبي السعود ٧/ ٢٤٩ نحوه.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٥، \"معاني القرآن\" للزجاج ٥/ ١٧٠، \"إعراب القرآن\" للنحاس ٤/ ٤٢٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٦١، \"البحر المحيط\" لأبي حيان ٨/ ٢٦٧.\n(٣) رام: طلب الشيء.\nانظر: \"لسان العرب\" لابن منظور (رام).\n(٤) انظر: \"ديوان زهير بن أبي سُلمى\" (ص ٨٧)، وفيه: وإن يرْق بدل ولو رام، رقى في السلم يرقى رقيًّا: صعد فيه، ورقى المريض يرقيه رقية، ويروى: ولو رام أسباب السماء. =","vol":"26","page":385},{"text":"ويجوز أن يتم الكلام عند قوله: ﴿الَّذِي تَفِرُّونَ مِنْهُ﴾ ثم يبتدئ: ﴿فَإِنَّهُ مُلَاقِيكُمْ﴾ يكون استئنافًا بعد الخبر الأوَّل (١).\n﴿ثُمَّ تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ﴾ يعني: عالم الآخرة الغائبة والدنيا المشاهدة (٢).\n﴿فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ﴾ أي: يخبركم بأعمالكم ويجازيكم بها (٣).\nقال طرفة في معناه:\nوكفى بالموت فاعلم واعظًا ... لمن الموت عليه قد قُدر\nفاذكر الموت وحاذر ذكره ... إنَّ في الموت لذي اللُّب عِبر\nكلُّ شيء سوف يَلْقى حتْفَه ... في مقام أو على ظَهرِ سَقرْ\nوالمنايا حوْلَه ترصُدُة ... ليس يُنْجيه من الموت الحذر (٤)\n_________\n= يقول: ومن هاب أسباب المنايا نالته ولم يجد عليه خوفه وهيبته إياها نفعًا، ولو رام الصعود إلى السماء فرارًا منها.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٦.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٦، \"معاني القرآن\" للزجاج ٥/ ١٧١، \"زاد المسير\" لابن الجوزي ٨/ ٢٦١، \"البحر المحيط\" لأبي حيان ٨/ ٢٤٦.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٢٩٦.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٩.\n(٤) نسبه الثعلبي والقرطبي لطرفة، وليس في ديوانه. =","vol":"26","page":386},{"text":"<span data-type=\"title\" id=toc-5608>٩ </span>- قوله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ﴾\nأي: في يوم الجمعة كقوله: ﴿أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ﴾ [فاطر: ٤٠] أي: في الأرض، وأراد بهذا النداء الأذان عند جلوس الإمام على المنبر للخطبة (١) يدل عليه.\n[٣١٢٠] ما أخبرنا محمَّد بن عبد الله بن حمدون (٢)، قال: أخبرنا أحمد بن محمَّد بن الحسن (٣)، قال: حدثنا محمَّد بن يحيى (٤)، قال: حدثنا أحمد بن خالد الوَهبي (٥)، قال: حدثنا محمَّد بن إسحاق (٦)، عن الزهري (٧)، عن السائب بن يزيد (٨) - ﵄ - قال: كان لرسول الله - ﷺ - مؤذن واحد لم يكن لى غيره، فكان إذا جلس رسول الله - ﷺ - على المنبر أذن عند باب المسجد فإذا نزل أقام إلى الصلاة، ثم كان أبو بكر وعمر - ﵄ - كذلك، حتى إذا كان عثمان - ﵁ - فكثر\n_________\n= انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٧، \"الشواهد الشعرية في تفسير القرطبي\" (ص ٦٧)، وفيه سفر بدل سقر، وحذره بدل: الحذر.\n(١) انظر: \"جامع البيان\" للطبري ٢٨/ ٩٩، \"الوسيط\" للواحدي ٤/ ٢٩٦، \"معالم التنزيل\" للبغوي ٨/ ١١٥، \"زاد المسير\" لابن الجوزي ٨/ ٢٦١.\n(٢) أبو سعيد النيسابوري، لم يذكر بجرح أو تعديل.\n(٣) أبو حامد الشرقي، ثقة مأمون.\n(٤) الذهلي، ثقة حافظ جليل.\n(٥) الكندي، صدوق.\n(٦) إمام المغازي، صدوق يدلس ورمي بالتشيع والقدر.\n(٧) فقيه حافظ متفق على جلالته.\n(٨) السائب بن يزيد بن سعيد بن ثمامة، له ولأبيه صحبة.","vol":"26","page":387},{"text":"الناس على عهده وتباعدت المنازل زاد أذانًا، فأمَرَ بالتأذين الأول على دار له بالسوق، يقال لها: الزوراء (١) فكانوا يؤذنون له عليها فإذا جلس عثمان - ﵁ - على المنبر أذَّن مؤذنه الأوَّل، فإذا نزل أقام الصلاة فلم يثرب، أي: يُعب ذلك عليه (٢).\nوقرأ العامة ﴿الْجُمُعَةِ﴾ بضم الميم (٣) وقرأ إبراهيم ويحيى والأعمش: (الجُمْعة) بإسكان الميم (٤) وهما لغتان وجمعهما جُمع وجُمعات.\n_________\n(١) موضع بالسوق بالمدينة مرتفع، وقيل: حجر كبير عند باب المسجد.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٧٠٥.\n(٢) [٣١٢٠] الحكم على الإسناد:\nفيه شيخ المصنف لم أجد فيه جرحًا أو تعديلًا، وابن إسحاق مدلس وقد عنعن.\nالتخريج:\nأخرجه البخاري في كتاب الجمعة، باب الأذان يوم الجمعة (٩١٢)، وأخرجه الترمذي في كتاب الجمعة، باب ما جاء في آذان الجمعة (٥١٦)، وأخرجه البغوىِ في \"معالم التنزيل\" ٨/ ١١٥، جميعهم أخرجوه من طريق ابن أبي ذئب عن الزهري به بنحوه مختصرًا.\nوأخرجه ابن ماجه في كتاب إقامة الصلاة، باب ما جاء في الأذان يوم الجمعة (١١٣٥) من طريق أبي خالد الأحمر عن محمَّد بن إسحاق به بنحوه مختصرًا، وأبو داود في كتاب الصلاة، باب النداء يوم الجمعة (١٠٨٧)، والنسائي في كتاب الجمعة، باب الأذان للجمعة ٣/ ١٠٠ - ١٠١، كلاهما من طريق يونس عن ابن شهاب الزهري به بنحوه مختصرًا.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٦٢.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ١٧١، \"إعراب القرآن\" للنحاس ٤/ ٤٢٨، \"معالم التنزيل\" للبغوي ٨/ ١١٦، \"زاد المسير\" لابن الجوزي ٨/ ٢٦٢.","vol":"26","page":388},{"text":"[٣١٢١] أخبرنا محمَّد بن نعيم (١)، قال: أخبرنا الحسين بن أيوب (٢)، قال: حدثنا علي بن عبد العزيز (٣)، قال: حدثنا القاسم بن سلام (٤)، قال: سمعت الكسائي (٥) يخبر عن سليمان (٦)، عن الزهري (٧)، قال: قال ابن عباس - ﵄ -: نزل القرآن بالتثقيل والتفخيم فاقرؤوها: جُمُعة، بضم الميم (٨).\nقال الفراء وأبو عبيد: التخفيف حسن وهو أقْيس في مذهب العربية مثل غُرْفَة وغُرَفْ وطُرْفة وطُرَفْ وحُجْرَة وحُجَرْ.\nقال الفراء: وفيها لغة ثالثة: جُمَعة بفتح الميم كقوله: رجل ضُحَكَة وهُمَزة ولُمزة، وهي لغة بني عقيل (٩) (١٠).\n_________\n(١) أبو عبد الله الحاكم الضبي، الإمام الحافظ الثقة.\n(٢) أبو عبد الله الطوسي، الإمام الحافظ الثقة الثبت.\n(٣) البغوي، ثقة.\n(٤) الإمام المجتهد، الثقة الفاضل.\n(٥) علي بن حمزة، ذكره ابن حبان في \"الثقات\" وهو إمام في النحو والقراءة.\n(٦) سليمان بن مهران، ثقة، حافظ لكنه مدلس.\n(٧) فقيه حافظ، متفق على جلالته.\n(٨) [٣١٢١] الحكم على الإسناد:\nرجاله ثقات، إلا أن الأعمش مدلس وقد عنعن.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٧.\n(٩) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٦، \"الجامع لأحكام القرآن\" ١٨/ ٩٧.\n(١٠) بنو عقيل: بطن من عامر بن صعصعة، من العدنانية، منهم: مجنون بني عامر الشاعر الإسلامي، واسمه: قيس بن الملوح، وكانت مساكنهم بالبحرين. =","vol":"26","page":389},{"text":"وقيل: هي لغة النبي - ﷺ - وإنَّما سُمي هذا اليوم جمعةً:\n[٣١٢٢] لما أخبرنا الحسين بن محمَّد بن الحسين (١)، قال: حدثنا الفضل بن الفضل الكندي (٢)، قال: حدثنا محمَّد بن مخلد العطَّار (٣)، قال: حدثنا محمَّد بن عيسى بن أبي موسى (٤)، قال: حدثنا عبد الله بن عمرو بن أبي (٥) أمية (٦)، قال: حدثنا قيس (٧)، عن الأعمش (٨)، عن إبراهيم (٩)، عن علقمة (١٠) عن قَرثَع (١١) الضبي (١٢)،\n_________\n= انظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (٣٣١)، \"قلائد الجمان\" للقلقشندي (١١٩).\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) صدوق.\n(٣) إمام ثقة، حافظ.\n(٤) المعروف بابن أبي موسى العطار، أبو جعفر الأبواهي الأبرش، سمع يزيد بن هارون، ونصر بن حماد الوراق وأبا عاصم النبيل، روى عنه محمد بن عمار العطار، مات سنة (٢٦٨ هـ)، لم يذكر بجرح أو تعديل.\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ٢/ ٣٩٧.\n(٥) من (م).\n(٦) أبو عمرو البصري، قال أبو حاتم: خرج إلى الكوفة في بدو قدومنا البصرة فلم نكتب عنه.\n(٧) قيس بن الربيع، أبو محمد الكوفي، صدوق، تغير لما كبر، أدخل عليه ابنه ما ليس من حديثه فحدث به.\n(٨) ثقة حافظ، لكنه مدلس.\n(٩) إبراهيم بن يزيد النخعي، ثقة، إلا أنه يرسل كثيرًا.\n(١٠) علقمة بن قيس بن عبد الله بن مالك النخعي ثقة، ثبت فقيه عابد.\n(١١) في الأصل: قريع، والتصويب من (م).\n(١٢) قرثَع الضَّبِّي الكُوفيُّ، كان من القراء الأولين، روى عن عمر بن الخطاب =","vol":"26","page":390},{"text":"عن سلمان (١) - ﵁ - قال: قال رسول الله - ﷺ -: \"إنَّما سميت الجمعة، لأنَّ آدم -﵇- جُمع فيه خلقه\" (٢).\nوقيل: لأنَّ الله تعالى فرغ فيه من خلق كل شيء فاجتمعت فيه جميع المخلوقات (٣). وقيل: لتجمع الجماعات فيها (٤).\n_________\n= وسلمان، روى عنه علقمة وقزعة، قال ابن حجر: صدوق.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٤٧، \"تقريب التهذيب\" لابن حجر (٥٥٣٣).\n(١) صحابي مشهور.\n(٢) [٣١٢٢] الحكم على الإسناد:\nفي إسناده من لم يذكر بجرح أو تعديل، والأعمش مدلس وقد عنعن.\nالتخريج:\nأخرجه أحمد في \"مسنده\" ٥/ ٤٤٠ (٢٣٧٢٩) من طريق أبي معشر عن إبراهيم به بمعناه مطولًا، وأخرجه الواحدي في \"الوسيط\" ٤/ ٢٩٦ من طريق منصور عن إبراهيم به بنحوه.\nوله شاهد:\nأخرجه مسلم في كتاب الجمعة، باب فضل يوم الجمعة (٨٥٤)، وأبو داود في كتاب الجمعة، باب فضل يوم الجمعة وليلة الجمعة (١٠٤٦)، وأخرجه الترمذي في كتاب الجمعة، باب ما جاء في الساعة التي ترجى في يوم الجمعة (٤٩١)، وأخرجه النسائي في كتاب الجمعة، باب الساعة التي يستجاب فيها الدعاء ٣/ ١١٣ (١٤٢٦)، وأخرجه مالك في \"الموطإ\" في كتاب الصلاة، باب ما جاء في الساعة التي في يوم الجمعة (١٠٢)، جميعهم من حديث أبي هريرة.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٦، \"زاد المسير\" لابن الجوزي ٨/ ٢٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٧.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٦، \"الجامع لأحكام القرآن\" ١٨/ ٩٧.","vol":"26","page":391},{"text":"وقيل: لاجتماع الناس فيها للصلاة (١).\nوقيل: أول ما سمَّاها جمعة كعب بن لؤي (٢).\n[٣١٢٣] أخبرناه أبو عبد الله الحسين بن محمَّد بن فنجويه الدَّيْنورِي (٣)، قال: حدثنا أبو الطيب أحمد بن محمَّد بن علي بن حفصويه الحلواني (٤)، قال: حدثنا الحسن (٥) بن أحمد بن حفص الحلواني (٦)، قال: حدثنا إبراهيم بن إسحاق (٧)، قال: حدثنا إبراهيم بن المنذر (٨)، قال: حدثنا عبد العزيز (٩)، عن أبيه (١٠)، عن\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٦، \"زاد المسير\" لابن الجوزي ٨/ ٢٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٧.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٦، \"زاد المسير\" لابن الجوزي ٨/ ٢٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٩.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) في الأصل: الحسين، والتصويب من (م).\n(٦) الحسن بن أحمد بن حفص الحلواني، أبو القاسم، قدم بغداد وحدث بها عن قطن ابن إبراهيم، وروى عنه علي بن عمر السكري، وقال: قدم علينا لستة أيام من ذي الحجة سنة ست وثلاثمائة.\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ٧/ ٢٦٨.\n(٧) لم أجده.\n(٨) إبراهيم بن المنذر بن عبد الله الأسدي الحزامي، صدوق، تكلم فيه أحمد لأجل القرآن.\n(٩) عبد العزيز بن عمران الزُّهريُ المعروف بابن أبي ثابت، متروك.\n(١٠) عمران بن عبد العزيز بن عمر بن عبد الرحمن بن عوف، قال يحيى: منكر الحديث، وكذا قال البخاري. =","vol":"26","page":392},{"text":"أبي سلمة (١)، قال: أوَّل من قال: أمَّا بعد كعب بن لؤي، وكان أوَّل من سمَّى الجمعة: جمعة، وكان يقال لها: العَرُوبَةُ (٢).\nوقيل: أول من سماها جمعة الأنصار (٣).\n[٣١٢٤] أخبرنيه الحسين بن محمَّد بن الحسين (٤)، قال: حدثنا أحمد بن جعفر بن حمدان (٥)، قال: حدثنا إبراهيم بن سهلويه (٦)، قال: حدثنا سلمة بن شبيب (٧)، قال: حدثنا عبد الرزاق (٨)، قال: أخبرنا معمر (٩)، عن أيوب (١٠)، عن ابن سيرين (١١)، قال: جمع\n_________\n= انظر: \"التاريخ الكبير\" للبخاري ٦/ ٤٣١، \"ميزان الاعتدال\" للذهبي ٣/ ٢٣٩.\n(١) أبو سلمة بن عبد الرحمن بن عوف، ثقة مكثر.\n(٢) [٣١٢٣] الحكم على الإسناد:\nإسناده شديد الضعف؛ فيه عبد العزيز بن عمران متروك، وأبوه منكر الحديث، وفيه من لم أجده.\nالتخريج:\nانظر: \"معالم التنزيل\" للبغوي ٨/ ١١٦، \"الجامع لأحكام القرآن\" ١٨/ ٩٧.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٧.\n(٤) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٥) أبو بكر القطيعي، ثقة.\n(٦) لم أجده.\n(٧) أبو عبد الرحمن الحجري المسمعي النسائي، ثقة.\n(٨) عبد الرزاق الصنعاني ثقة حافظ، عمي في أخر عمره فتغير، وكان يتشيع.\n(٩) معمر بن راشد، ثقة ثبت.\n(١٠) أيوب بن أبي تميمة السختياني، ثقة ثبت حجة.\n(١١) ثقة ثبت عابد.","vol":"26","page":393},{"text":"أهلُ المدينة من قبل أن يقدُم النبي - ﷺ - المدينة وقبل أن تنزل الجمعة وهم الذين سمّوها الجمعة، وذلك أنَّ الأنصار قالوا: لليهود يومٌ يجتمعون فيه كل سبعة أيام (١) وهو يوم السبت، وللنصارى يوم أيضًا مثل ذلك، فهلموا فلنجتمع فنجعل لنا يومًا فيه نذكر الله تعالى ونصلي ونذكره، أو كما قالوا. فقالوا: يوم السبت لليهود، ويوم الأحد للنصاري، فاجعلوه يوم العَرُوبَة لنا، وكانوا يسمون يوم الجمعة يوم العَرُوبَة، فاجتمعوا إلى أسعد بن زُرارة أبي أُمامة - ﵁ - فصلَّى بهم يومئذ ركعتين فذكرهم فسموه يوم الجمعة حين اجتمعوا إليه، فذبح لهم أسعد بن زرارة - ﵁ - شاةً فتعشَّوا وتغدوا من شاة واحدة؛ وذلك لقلتهم، فهذِه أول جمعة جمعت في الإسلام، فأنزل الله -﷿-: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ﴾ الآية (٢).\n_________\n(١) في الأصل: يوم، والتصويب من (م).\n(٢) [٣١٢٤] الحكم على الإسناد:\nرجاله ثقات، إلا ابن سهلويه لم أجده.\nالتخريج:\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٩٨، وأورده السهيلي في \"الروض الأنف\" ٢/ ٢٥٤ من طريق عبد الحميد عن عبد الرزاق به بنحوه، وله شواهد: أخرجه أبو داود في كتاب الصلاة، باب الجمعة في القرى (١٠٦٨)، وأخرجه ابن ماجه في كتاب إقامة الصلاة، باب في فرض الجمعة (١٠٨٢)، كلاهما أخرجاه من حديث كعب بن مالك بمعناه.\nوأخرجه الحاكم في \"المستدرك\" ١/ ٤١٧ (١٠٣٩) من حديث عبد الرحمن بن كعب، بمعناه.","vol":"26","page":394},{"text":"فأمَّا أوَّل جمعة جمعها رسول الله - ﷺ - بأصحابه، فقال أهل السير والتواريخ: قدم رسول الله - ﷺ - المدينة مهاجرًا حتى نزل بقباء (١) علي بني عمرو بن عوف (٢)، وذلك يوم الاثنين لثنتي عشرة ليلة خلت من شهر ربيع الأول حين اشتد الضحى، ومن تلك السنة يُعد التاريخ، فأقام - ﷺ - بقُباء يوم الاثنين ومن الثلاثاء ويوم الأربعاء ويوم الخميس، فأسَّس مسجدهم ثم خرج من بين ظهرانيهم يوم الجمعة عامِدًا إلى المدينة، فأدركته صلاة الجمعة في بني سالم بن عوف (٣) في بطن وادٍ لهم قد اتَّخذ القوم في ذلك الموضع مسجدًا، فجمع بهم وخطب في هذِه الجمعة وهي أول خطبة خطبها بالمدينة فقال رسول الله - ﷺ -: \"الحمدُ لله أحمدُه وأستعينه وأستغفره وأستهديه وأُؤمن به ولا أكفره، وأُعادي من يكفُره، وأشهد أن لا إله إلَّا الله وحده لا شريك له وأشهد أنَّ محمدًا عبده ورسوله، أرسله بالهدى\n_________\n(١) قباء: بالضم، وأصله اسم بئر هناك عرفت القرية بها، وهي مساكن بني عمرو بن عوف من الأنصار، والمتقدمون في الهجرة من أصحاب رسول الله - ﷺ - بنوا فيه مسجدًا، فلمَّا هاجر رسول الله - ﷺ - صلَّى بهم فيه، وأهل قباء يقولون هو المسجد الذي أُسِّسَ على التقوى من أول يوم، وقيل: إنَّه مسجد رسول الله - ﷺ -.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٣٠١.\n(٢) بنو عمرو بن عوف بن مالك بن الأوس، هم بطن من الأوس.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٣٧٢).\n(٣) بنو سالم بن عوف: بطن من الخزرج من الأزد، من القحطانية، وهم بنو سالم بن عوف بن الخزرج.\nانظر: \"معجم قبائل العرب\" لعمر كحالة ١/ ٤٩٧.","vol":"26","page":395},{"text":"ودين الحق والنور والموعظة والحكمة على فترة من الرُّسل وقلَّةٍ من العلم وضلالة من الناس، وانقطاع من الزمان ودُنُوٍّ من الساعة، وقُرْب من الأجل، من يُطِع الله ورسوله فقد رشَدَ، ومن يعص الله ورسوله فقد غَوى وفرَّط وضلَّ ضلالًا بعيدًا، أُوصيكم بتَقْوى الله فإنَّه خير ما أُوصي به المسلم أن يحضه على الآخرة وأن يأمره بتقوى الله، واحذروا ما حذَّركم الله من نفسه، فإنَّ تقوى الله لمن عمِلَ به على وَجلٍ ومخافةٍ من ربه عونُ صدقٍ على ما تتَّقون من أمر الآخرة، ومن يُصلح الذي بينه وبين الله من أمره في السرِّ والعلانية لا ينوي به إلَّا وجه الله يكون له ذكرًا في عاجل أمره، وذُخرًا فيما بعد الموت، حين يفتقر المرء إلى ما قدَّم وما كان مما سوى ذلك يود لو أنَّ بينه وبينه أمدًا بعيدًا: ﴿وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ (٣٠)﴾ (١) هو الذي صدق قوله ونجز وعده، لا خُلف لذلك، فإنَّه يقول: ﴿مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ (٢٩)﴾ (٢) فاتقوا الله في عاجل أمركم وآجله في السرِّ والعلانية فإنَّه: ﴿وَمَنْ يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا﴾ (٣) ومن يتَّق الله فقد فاز فوزًا عظيمًا، وإنَّ تقوى الله تُوقي مقْتَه وتُوقي عقوبته وتُوْقي سخطه، وإنَّ تقوى الله تبيض الوجوه وتُرْضي الرَّب، وترفع الدرجة، فخذوا بحظِّكم ولا تفرِّطوا في جنب الله، فقد علمكم الله كتابَه، ونهج لكم سبيله ليعلم\n_________\n(١) آل عمران: ٣٠.\n(٢) ق: ٢٩.\n(٣) الطلاق: ٥.","vol":"26","page":396},{"text":"الذين صدقوا ويعلم الكاذبين فأحسنوا كما أحسن الله إليكم، وعادوا أعداءه، وجاهدوا في الله حقَّ جهاده، هو اجتباكم وسمَّاكم المسلمين، لِيَهْلِك من هَلَك عن بيِّنة ويحيى من حيَّ عن بيِّنة، ولا حول ولا قُوَّة إلَّا بالله فأكثروا ذكر الله، واعملوا لما بعد الموت فإنَّه من يصلح ما بينه وبين الله يكفه الله ما بينه وبين الناس، ذلك بأنَّ الله يقضي على الناس ولا يقضُون عليه، ويملك من الناس ولا يملكون منه، الله أكبر، ولا حول ولا قوَّة إلَّا بالله العلي العظيم\" (١)، فلهذا صارت الخطبة شرطًا في انعقاد الجمعة، وهو قول جمهور الفقهاء.\nوقال الحسن: هي مستحبة وليست بفرض (٢). وقال سعيد بن جبير: هي بمنزلة الركعتين من صلاة الظهر، فإذا تركها وصلى الجمعة فقد ترك الركعتين من الظهر، وأقل ما يُجزئ في الخطبة الأولى أن يحمد الله ويصلي على نبيه - ﷺ - ويوصي بتقوى الله ويقرأ آية من القرآن في الخطبة الأولى، ويجب في الثانية أربع كالأولى، إلَّا أنَّ الواجب بدلًا من قراءة الآية في الأولى بالدعاء، بهذا قال أكثر الفقهاء (٣).\n_________\n(١) انظر: \"تاريخ الرسل والملوك\" للطبري ٢/ ٧، \"تاريخ خليفة بن خياط\" ١/ ٥٥، \"زاد المعاد\" لابن القيم ١/ ٣٧٣، \"الجامع لأحكام القرآن\" ١٨/ ٩٨ - ٩٩.\n(٢) انظر: \"المغني\" لابن قدامة ١/ ١٧١.\n(٣) انظر: \"المغني\" لابن قدامة ٣/ ١٧١، ١٧٣.","vol":"26","page":397},{"text":"وقال أبو حنيفة ﵀: لو اقتصر على التسبيح أو التحميد أو التكبير أجزأه (١). وقال أبو يوسف ومحمَّد رحمهما الله: الواجب ما يتناوله اسم الخطبة (٢). ثم القيام شرط في صحة الخطبة مع القدرة عليه في قول عامة الفقهاء، إلَّا في قول أبي حنيفة فإنَّه لم يشترطه فيها (٣).\nوالدليل على أنَّ القيام في الخطبة شرط قوله تعالى: ﴿وَتَرَكُوكَ قَائِمًا﴾ (٤).\nوحديث ابن عمر - ﵄ -: ما كان النبي - ﷺ - يخطُب الخطبتين إلَّا وهو قائم (٥). وللشافعي قولان في إيجاب الطهارة في الخطبة.\nفقال في الجديد هي: شرط في الخطبة. وقال في القديم: ليست بشرط. وهو قول أبي حنيفة - ﵁ - (٦)، فهذا بيان القرآن في أول جمعة جمعت في الإسلام وأوَّل جمعة جمعها رسول الله - ﷺ - وأوَّل خطبة خطبها فيها بالمدينة.\n_________\n(١) انظر: \"الأصل\" للشيباني ١/ ٣١٨.\n(٢) انظر: المرجع السابق.\n(٣) انظر: \"بدائع الصنائع\" للكاساني ١/ ٢٦٣.\n(٤) الجمعة: ١١.\n(٥) أخرجه ابن ماجه في كتاب إقامة الصلاة والسنة فيها، باب ما جاء في الخطبة يوم الجمعة (١١٠٣)، وأخرجه النسائي في \"المجتبى\" كتاب الجمعة، باب الفصل بين الخطبتين بالجلوس بنحوه ٣/ ١٠٩، وأخرجه ابن خزيمة في \"صحيحه\" ٢/ ٣٤٩ (١٤٤٦) بنحوه، وأخرجه الدارقطني في \"سننه\" ٢/ ٢٠ (٨) بنحوه.\n(٦) انظر: \"المجموع شرح المهذب\" للشيرازي ٤/ ٢٨٥.","vol":"26","page":398},{"text":"قال ابن باس - ﵄ -: أول جمعة جمعت في الإسلام بعد الجمعة بالمدينة بقرية يقال لها: جُوَاثَى من قرى البحرين (١).\nقوله -﷿-: ﴿فَاسْعَوْا إِلَى ذِكْرِ﴾ أي: فامضوا إليه، واعملوا به (٢).\n[٣١٢٥] أخبرنا عبد الله بن حامد الوزان (٣)، قال: أخبرنا مكي بن عبدان (٤)، قال: حدثنا عبد الله بن هاشم (٥)، قال: حدثنا يحيى (٦)، عن حنظلة (٧)، قال: سمعت سالمًا (٨) يقول: قال ابن عمر: سمعت\n_________\n(١) أخرجه البخاري في كتاب الجمعة، باب الجمعة في القرى والمدن (٨٩٢)، وفي كتاب المغازي، باب وفد عبد القيس (٤٣٦٨)، وأخرجه أبو داود في كتاب الصلاة، باب الجمعة في القرى (١٠٦٨).\nوانظر: \"المستدرك\" ١/ ٤١٧ (١٠٣٩)، جميعهم أخرجوه من حديث ابن عباس بنحوه.\nوله شاهد:\nأخرجه النسائي في \"السنن الكبرى\" ١/ ٥١٥ (١٦٥٥) من حديث أبي هريرة بنحوه.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ١٠١، \"الوسيط\" للواحدي ٤/ ٣٠٠، \"معالم التنزيل\" للبغوي ٨/ ١١٥.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) أبو حاتم التميمي، المحدث الثقة المتقن.\n(٥) ثقة صاحب حديث.\n(٦) يحيى بن سعيد بن فروُّخ التَّمِيمىُّ، ثقة متقن حافظ إمام قدوة.\n(٧) حنظلة بن أبي سفيان الجُمحي المكي، سمع سالما والقاسم ومجاهدًا وطاوسًا سمع منه الثوري ووكيع مات سنة ١٥١ هـ. قال ابن حجر: ثقة حجة.\nانظر: \"التاريخ الكبير\" للبخاري ٣/ ٤٤، \"تقريب التهذيب\" لابن حجر (١٥٨١).\n(٨) سالم بن عبد الله بن عمر بن الخطاب، ثبت.","vol":"26","page":399},{"text":"عمر - ﵁ - يقرأ: (فامضوا إلى ذكر الله) (١).\n[٣١٢٦] وأخبرنا أبو عبد الله محمَّد بن عبد الله الحافظ (٢) في آخرين، قالوا: أخبرنا محمَّد بن يعقوب (٣)، قال: أخبرنا الربيع بن سليمان (٤)، قال: أخبرنا الشافعي (٥)، قال: أخبرنا سفيان (٦)، عن الزهري (٧)، عن سالم (٨) عن أبيه (٩)، قال: ما سمعت عمر - ﵁ - قط يقرأ إلَّا: (فامضوا إلى ذكر الله (١٠).\n_________\n(١) [٣١٢٥] الحكم على الإسناد:\nإسناده رجاله ثقات، إلَّا شيخ المصنف لم أجد فيه جرحًا أو تعديلًا.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٠ من طريق ابن يمان عن حنظلة به بنحوه، ومن طريق سفيان عن حنظلة به بنحوه، وأورده البغوي في \"معالم التنزيل\" ٨/ ١١٧.\n(٢) الحاكم الضبي، الإمام الحافظ الثقة.\n(٣) أبو العباس الأصم، ثقة.\n(٤) الربيع بن سُليمان بن عبد الجبار بن كامل المُرَاديُّ، ثقة.\n(٥) الإمام المشهور.\n(٦) ابن عيينة ثقة.\n(٧) فقيه حافظ متفق على جلالته.\n(٨) سالم بن عبد الله بن عمر بن الخطاب، ثبت.\n(٩) عبد الله بن عمر بن الخطاب الصحابي المشهور.\n(١٠) [٣١٢٦] الحكم على الإسناد:\nإسنادٌ رجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٠، من طريق يونس عن ابن شهاب به =","vol":"26","page":400},{"text":"[٣١٢٧] وأخبرنا أبو الحسين أحمد بن محمَّد بن جعفر الكلماوادي (١)، قال: حدثنا أبو بكر محمد بن عمر بن حفص (٢)، قال: حدثنا السري بن خزيمة (٣)، قال: حدثنا أبو نعيم (٤)، قال: حدثنا سفيان (٥)، عن حنظلة (٦)، عن سالم (٧)، عن ابن عمر - ﵄ - أنَّه كان يقرؤها: (فامضوا إلى ذكر الله) ويقول: لو قرأتها: ﴿فَاسْعَوْا﴾ لسعيت حتى يسقط ردائي (٨).\n_________\n= بمعناه، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٦٧ من طريق محمَّد بن سعدان عن سفيان به بمثله.\n(١) لم أجده.\n(٢) النيسابوري العابد، أثنى عليه الحاكم.\n(٣) السري بن خزيمة بن معاوية، سمع من: أبي نعيم وعبدان بن عثمان وطبقتهم، وحدث عنه أبو بكر ابن خزيمة وابن الشرقي والحسن بن يعقوب وعدد كثير. قال عنه الحاكم: شيخ فوق الثقة وذكره ابن حبان في \"الثقات\" وقال: مستقيم الحديث.\nانظر: \"الثقات\" لابن حبان ٨/، ٣٠٢، \"سير أعلام النبلاء\" للذهبي ١٣/ ٢٤٥.\n(٤) الفضل بن دكين، ثقة ثبت.\n(٥) سفيان الثوري ثقة، حافظ إمام حجة، كان ربما دلس.\n(٦) ابن أبي سفيان، ثقة حجة.\n(٧) سالم بن عبد الله بن عمر، ثبت.\n(٨) [٣١٢٧] الحكم على الإسناد:\nفي إسناده شيخ المصنف، لم أجد ترجمته.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٠ من طريق إبراهيم عن عبد الله بن عمر بنحوه.","vol":"26","page":401},{"text":"وهي قراءة أبي العالية أيضًا. وقال الحسن: أما والله ما هو بالسعي على الأقدام ولقد نهوا أن يأتوا الصلاة إلَّا وعليهم السكينة والوقار، ولكن بالقلوب والنية والخشوع (١).\n[٣١٢٨] وأنبأني عبد الله بن حامد (٢)، قال: أخبرنا محمَّد بن يعقوب (٣)، قال: حدثنا يحيى بن أبي طالب (٤)، قال: أنبأنا عبد الوهاب (٥)، قال: سئل سعيد (٦) عن فضل الجمعة قال: حدثنا عن قتادة (٧) أنَّه كان يقول في هذِه الآية: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ﴾ السعي أن تسعى بقلبك وعملك، وهو المشي إليها وكان (٨) يتأول هذِه الآية: ﴿فَلَمَّا\n_________\n(١) انظر: \"تفسير القرآن العظيم\" لابن أبي حاتم ١٠/ ٣٣٥٦، \"النكت والعيون\" للماوردي ٦/ ٩، \"معالم التنزيل\" للبغوي ٨/ ١١٧، \"المحرر الوجيز\" لابن عطية ١٦/ ١٢ وزاد نسبته لقتادة ومالك.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) أبو العباس الأصم، ثقة.\n(٤) أبو بكر البغدادي، محله الصدق.\n(٥) عبد الوهَّاب بن عطاء الخَفَّاف، أبو نصر العجلي، صدوق ربما أخطأ.\n(٦) سعيد بن أبي عروبة، ثقة، حافظ له تصانيف، كثير التدليس واختلط، وكان من أثبت الناس في قتادة.\n(٧) أبو الخطاب السدوسي، ثقة ثبت.\n(٨) كتب في هامش الأصل في أعلى (٧٠/ ب): قال الحسن إذا أذن المؤذن يوم الجمعة لم يحل الشراء والبيع. قال أصحابنا: من باع في تلك الساعة فقد خالف الأمر وبيعه منعقد؛ لأنَّ هذا نهي تنزيه؛ لقوله: ﴿ذَلِكُمْ خَيْرٌ لَكُمْ﴾ وسيط للواحدي، الشافعي.\nوانظر: \"الأم\" للشافعي ١/ ٣٣٥.","vol":"26","page":402},{"text":"بَلَغَ مَعَهُ السَّعْيَ﴾ (١) فلما مشى معه (٢).\nوقال الكلبي: فلما عمل مثل عمله.\n[٣١٢٩] وأخبرنا محمَّد بن حمدويه (٣)، قال: أخبرنا محمَّد بن يعقوب (٤) قال: حدثنا الربيع (٥)، قال الشافعي (٦): والسعي في هذا الموضع: العمل؛ قال الله تعالى: ﴿إِنَّ سَعْيَكُمْ لَشَتَّى (٤)﴾ (٧)، وقال: ﴿وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى (٣٩)﴾ (٨)، وقال: ﴿وَإِذَا تَوَلَّى سَعَى فِي الْأَرْضِ﴾ (٩) (١٠).\n_________\n(١) الصافات: ١٠٢.\n(٢) [٣١٢٨] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا أو تعديلًا.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٠ من طريق يزيد عن سعيد به بنحوه. وانظر: \"معالم التنزيل\" للبغوي ٨/ ١١٧.\n(٣) أبو عبد الله الحاكم، حافظ ثقة.\n(٤) أبو العباس الأصم، ثقة.\n(٥) الربيع بن سليمان المرادي، ثقة.\n(٦) الإمام المشهور.\n(٧) الليل: ٤.\n(٨) النجم: ٣٩.\n(٩) البقرة: ٢٠٥.\n(١٠) [٣١٣٩] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nله شاهد، أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠١ عن الضحاك وعكرمة. =","vol":"26","page":403},{"text":"قال زهير:\nسعى بعدَهم قومٌ لكي يُدركوهُمْ ... فَلَمْ يدركوا ولم يلاموا ولم يألوا (١) (٢)\nوقوله ﴿إِلَى ذِكْرِ اللَّهِ﴾ يعني: الصلاة (٣).\n[٣١٣٠] وأخبرنا عبد الله بن حامد (٤) (قراءة عليه) (٥)، قال: أخبرنا محمَّد بن جعفر (٦)، قال: حدثنا علي بن حرب (٧)، قال: حدثنا وكيع (٨)، قال: حدثنا منصور بن دينار (٩)، عن موسى بن أبي (١٠) كثير (١١)،\n_________\n= وانظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٦٥، ونسبه لعكرمة والقرظي والضحاك، \"معالم التنزيل\" للبغوي ٨/ ١١٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠١، ولم ينسباه.\n(١) يألوا هذا الأمر، أي: يطيقه ويقوى عليه.\nانظر: \"لسان العرب\" لابن منظور (ألا).\n(٢) انظر: \"ديوان زهير بن أبي سلمى\" (ص ٦٣) وفيه: يُليموا بدل: يلاموا.\n(٣) انظر: \"النكت والعيون\" للماوردي ٦/ ٩ قال وهو قول الجمهور، \"الوسيط\" للواحدي ٤/ ٢٩٩، \"معالم التنزيل\" للبغوي ٨/ ١١٧.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) من (م).\n(٦) أبو بكر المطيري، ثقة مأمون.\n(٧) أبو الحسن الموصلي، صدوق، فاضل.\n(٨) وكيع بن الجرَّاح، ثقة حافظ.\n(٩) منصور بن دينار التميمي، ليس بالقوي.\n(١٠) ساقطة من الأصل، والتصويب من كتب الترجمة.\n(١١) موسى بن أبي كثير، يروي عن جماعة من التابعين، يروي عنه أهل الكوفة، قال =","vol":"26","page":404},{"text":"عن سعيد بن المسيب (١) ﴿فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ﴾ قال: موعظة الإمام (٢).\n﴿إِلَى ذِكْرِ اللَّهِ﴾ يعني: البيع والشراء (٣)، إلَّا أنَّ البيع يتناول المعنيين جميعًا (٤)، ومنه قول النبي - ﷺ -: \"البيعان بالخيار ما لم يتفرقا إلَّا بيع الخيار\" (٥) أراد البائع والمشتري.\n_________\n= يحيى بن معين: كان ثقة في الحديث. قال ابن حجر: صدوق رمي بالإرجاء لم يصب من ضعفه. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٤٧، \"تقريب التهذيب\" لابن حجر (٧٠٠٤).\n(١) سعيد بن المسيب، أحد العلماء الأثبات الفقهاء الكبار.\n(٢) [٣١٣٠] الحكم على الإسناد:\nإسناده ضعيف فيه شيخ المصنف لم يذكر بجرح أو تعديل، ومنصور ليس بالقوي.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٢ من طريق منصور عن موسى بن كثير به، وأورده النحاس في \"إعراب القرآن\" ٤/ ٤٢٨.\nوانظر: \"النكت والعيون\" للماوردي ٦/ ٩، \"معالم التنزيل\" للبغوي ٨/ ١١٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٦٥.\n(٣) انظر: \"جامع البيان\" للطبري ٢٨/ ١٠١، \"معالم التنزيل\" للبغوي ٨/ ١١٧.\n(٤) كتب في هامش (٧٠/ ب): ومعناه اتركوا البيع والشراء، وقد قال جماعة من العلماء: لو باع بعد الأذان يوم الجمعة لم يجز البيع، وقال عامة أهل الفتوى من الفقهاء: إنَّ البيع جائز في الحكم؛ لأنَّ النَّهي لأجل الصلاة، وليس بمعنى البيع. أبي الليثي الحنفي.\nانظر: \"بحر العلوم\" للسمرقندي ٣/ ٣٦٣.\n(٥) أخرجه البخاري في كتاب البيوع، باب البيعان بالخيار (٢١١١)، ومسلم في كتاب البيوع، باب ثبوت خيار المجلس للمتبايعين (١٥٣١)، وأخرجه الترمذي في كتاب البيوع، باب ما جاء في البيعان بالخيارما لم يتفرقا (١٢٤٩)، جميعهم من حديث ابن عمر بمثله.","vol":"26","page":405},{"text":"قال الأخطل:\nوباع بنيه كلهم بخسارة ... وبعت لذبيان العلاء بمالكا (١)\nيريد بالأول البيع وبالآخر الابتياع، وإنَّما يحرم البيع عند الأذان الثاني (٢).\nوقال الزهري: عند خروج الإمام (٣) (٤).\nوقال الضحاك: إذا زالت الشمس حرم البيع والشراء (٥).\nوروى السدي، عن أبي مالك قال: كان قوم يجلسون في بقيع\n_________\n(١) انظر: \"ديوان الحطيئة\" (١٣٣)، شرح أبي سعيد السكري، وفيه: فباع بدل وباع وبنيهم بدل بنيه وبخشارة بدل بخسارة وذكر في هامش الديوان رواية أخرى للبيت بما يوافق الرواية المذكورة في المخطوط، والبيت أصله أحد الأبيات التي يمدح فيها الحطيئة عيينة بن حصن الفزاري، وذلك أنَّ بني عامر قتلت ابنه فأخذ بثأره منهم.\nوانظر: \"مجمع الأمثال\" لأبي الفضل النيسابوري ٢/ ١٦٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٧.\n(٣) لم أجد هذا القول.\n(٤) كتب في هامش الأصل (٧٠/ ب): وذروا البيع: دعوا التجارة في ذلك الوقت، وشدَّد في ذلك إمامنا أحمد ﵀ فقال: لو باع المكلَّف بأداء الجمعة في وقت أمر بالسعي إلى الصلاة لم يصح البيع، وهو قول مالك ﵀. \"منتهى العلوم\" لعبد الرحمن الحنبلي.\nانظر: \"المدونة الكبرى\" لسحنون ١/ ١٤٣.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠١.\nوانظر: \"إعراب القرآن\" للنحاس ٤/ ٤٢٨، \"النكت والعيون\" للماوردي ٦/ ١٠، \"معالم التنزيل\" للبغوي ٨/ ١١٧.","vol":"26","page":406},{"text":"الزبير، فيشترون ويبيعون وإذا نودي للصلاة من يوم الجمعة لا يقومون، فنزلت هذِه الآية (١).\n﴿ذَلِكُمْ﴾ الذي ذكرت من حضور الجمعة واستماع الخطبة وأداء الفريضة (٢).\n﴿خَيْرٌ لَكُمْ﴾ من المبايعة (٣).\n﴿إِنْ كُنْتُمْ تَعْلَمُونَ﴾ مصالح أنفسكم ومضارَّها (٤).\nذكر حكم الآية: أعلم أنَّ صلاة الجمعة فريضة واجبة على كل مسلم إلَّا خمسة نفر.\nالنساء والصبيان، والعبيد، والمرضى، والمسافرون يدل عليه ما:\n[٣١٣١] أخبرنا أبو نعيم عبد الملك (بن الحسن) (٥) بن محمَّد بن إسحاق الأزهري (٦) -قال: حدثنا بأسفرايين- قال: حدثنا أبو عوانة يعقوب بن إسحاق الحافظ (٧)، قال: حدثني المزني (٨)، قال: قال الشافعي (٩): أخبرنا إبراهيم بن محمَّد (١٠)، قال: حدثنا سلمة بن\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ونسبه للسدي ٢٨/ ١٠٢.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٧.\n(٣) انظر: \"النكت والعيون\" للماوردي ٦/ ١٠، \"معالم التنزيل\" للبغوي ٨/ ١١٧.\n(٤) انظر: \"جامع البيان\" للطبري ٢٨/ ١٠٢، \"معالم التنزيل\" للبغوي ٨/ ١١٧.\n(٥) ساقطة من الأصل، والزيادة من (م).\n(٦) أبو نعيم الأزهري الإسفراييني، صالح ثقة.\n(٧) قال الحاكم: من علماء الحديث وأثباتهم.\n(٨) إسماعيل بن يحيى، صدوق.\n(٩) الإمام المشهور.\n(١٠) إبراهيم بن محمد بن أبي يحيى، أبو إسحاق المدني، متروك.","vol":"26","page":407},{"text":"عبيد الله الخطمي (١)، عن محمَّد بن كعب القرظي (٢) أنه سمع رجلًا من بني وائل (٣) يقول: قال رسول الله - ﷺ -: \"تجب الجمعة على كل مسلم إلا امرأة أو صبيًا أو مملوكًا\" (٤).\n[٣١٣٢] وأخبرنا ابن فنجويه (٥)، قال: حدثنا ابن يوسف (٦)، قال: حدثنا ابن وهب (٧)، قال: حدثنا الربيع بن سليمان الجيزيُّ (٨)،\n_________\n(١) وقيل: ابن عبد الله بن محيصن الأنصاري المدني، روى عن أبيه، روى عنه عبد الرحمن بن أبي شميلة، ذكره ابن حبان في \"الثقات\"، وقال الحافظ ابن حجر: مجهول.\nانظر: \"تهذيب الكمال\" للمزي ١١/ ٢٩٥، \"تقريب التهذيب\" لابن حجر (٢٤٩٩).\n(٢) محمد بن كعب القرظي، ثقة عالم.\n(٣) بنو وائل: بطن من جعفى، من القحطانية وهم: بنو وائل بن مروان بن جعفى، وبطن من ربيعة من العدنانية، وهم بنو وائل بن قاسط، وبطن من القحطانية، وهم: بنو وائل بن عوف.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (٣٩٥).\n(٤) [٣١٣١] الحكم على الإسناد:\nفي إسناده سلمة بن عبد الله مجهول، وإبراهيم بن محمد، متروك.\nالتخريج:\nأخرجه الشافعي في \"مسنده\" ١/ ٦١ عن إبراهيم بن محمَّد، ومن طريقه البيهقي في \"السنن الكبرى\" ٣/ ١٧٣ (٥٣٦٩)، والبغوي في \"معالم التنزيل\" ٨/ ١١٧.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) لم أجده.\n(٧) عبد الله بن محمد بن وهب الدينوري، قال الدارقطني متروك.\n(٨) أبو محمد الأزدي، ثقة.","vol":"26","page":408},{"text":"قال: حدثنا عبد الملك بن سلمة القرشي (١)، قال: حدثنا أبو المثنى سليمان (٢) بن يزيدَ الكعبي (٣)، عن محمَّد بن عجلان (٤)، عن أبي الزبير (٥)، عن جابر -﵁قال: قال رسول الله -ﷺ-: \"تحرم التجارة عند الأذان يوم الجمعة ويحرم الكلام عند الخطبة، وتحل التجارة بعد صلاة الجمعة، ولا تجب الجمعة على أربعة: المريض، والعبد، والصبي، والمرأة، فمن استغنى بلهو أو تجارة عن الله استغنى الله عنه، والله غني حميد\" (٦).\nوتجب الجمعة على أهل القرى إذا سمعوا النداء من المصر، ووقت اعتبار سماع الأذان أن يكون المؤذن صيِّتا، والأصوات هادئة، والريح ساكنة، وموقف المؤذن عند سور البلد، ويعتبر كل قرية بالسور الذي يليها، هذا مذهب الشافعي (٧)، وقال ابن عمر وأنس وأبو هريرة -﵃-:\n_________\n(١) لم أجده.\n(٢) في الأصل: سلمان، والتصويب من (م).\n(٣) ضعيف.\n(٤) صدوق، إلا أنه اختلطت عليه أحاديث أبي هريرة.\n(٥) محمد بن مسلم المكي، صدوق إلا أنه يدلس.\n(٦) [٣١٣٢] الحكم على الإسناد:\nفيه أبو المثنى ضعيف، وفيه من لم أجده، وعبد الله بن وهب متروك، وأبو الزبير مدلس وقد عنعن.\nالتخريج: ذكره الديلمي في \"مسند الفردوس\" ٥/ ٤٧٠ (٨٧٩١) بمثله، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٠٣ بمعناه.\n(٧) انظر: \"الأم\" للشافعي ١/ ١٩٢، \"المهذب\" للشيرازي ١/ ١٠٩.","vol":"26","page":409},{"text":"تجب الجمعة على من كان من المصر عشرة أميال (١).\nوقال سعيد بن المسيب: تجب على كل من آواه المبيت.\nوقال الزهري: تجب على من كان على ستة أميال.\nوقال ربيعة: أربعة أميال.\nوقال مالك والليث: ثلاثة أميال (٢).\nوقال أبو حنيفة ﵀: لا تجب الجمعة على أهل السواد سواء كانت القرية قريبة من المصر، أو بعيدة (٣)، حتى يحكى أنَّ محمَّد بن الحسن سأله هل تجب الجمعة على أهل ديار بينها وبين الكوفة مجرى نهر؟ قال: لا. واختلف الفقهاء في عدد من تنعقد بهم الجمعة (٤):\nفقال الحسن: تنعقد باثنين (٥).\nوقال الليث بن سعد وأبو يوسف رحمهما الله: بثلاثة (٦).\nوقال سفيان الثَّوري وأبو حنيفة رحمهما الله: بأربعة (٧).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠٤.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٢٠.\n(٣) انظر: \"حاشية رد المختار\" لابن عابدين ٢/ ١٥٣، \"معالم التنزيل\" للبغوي ٨/ ١٢٠.\n(٤) انظر: \"الأصل\" للشيباني ١/ ٣٣١.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٢٠ عنه، ونسبه لأبي ثور، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١١.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٩ عن أبي يوسف ولم ينسبه لليث بن سعد، ونسبه للأوزاعي، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١١.\n(٧) انظر: \"بدائع الصنائع\" للكاساني ١/ ٢٦٨، \"معالم التنزيل\" للبغوي ٨/ ١١٩ عن أبي حنيفة، ولم ينسبه لسفيان، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١١.","vol":"26","page":410},{"text":"وقال الربيع: تنعقد باثني عشر رجلًا (١).\nوقال الشافعي ﵀: لا تنعقد الجمعة بأقل من أربعين نفسًا، قال: وكل قرية فيها أربعون رجلًا بالغون عاقلون أحرار مقيمون لا يظعنون عنها شتاءً ولا صيفًا إلَّا ظعن حاجة وجبت عليهم الجمعة (٢).\nوقال مالك ﵀: إذا كانت فيها سوق ومسجد وجبت عليهم الجمعة من غير اعتبار عدد (٣). وكتب عمر بن عبد العزيز: أي قرية اجتمع فيها ثلاثون بيتًا فعليهم الجمعة (٤).\nوقال أبو حنيفة: لا تجب على أهل السَّواد والقرى، ولا يجوز لهم إقامتها فيها (٥).\nواشترط في وجوب الجمعة وانعقادها: المِصر الجامع، والسلطان القاهر، والسوق القائمة، والنهر الجاري (٦).\nواحتجَّ بحديث على -﵁-: لا جمعة ولا تشريق إلَّا في مصر جامع ورفقة تعينهم (٧).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٢٠، \"الجامع لأحكام القرآن\" ١٨/ ١١١.\n(٢) انظر: \"الأم\" للشافعي ١/ ١٩٠، \"معالم التنزيل\" للبغوي ٨/ ١١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٢.\n(٣) انظر: \"المدونة الكبرى\" لسحنون ١/ ١٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٢.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٢.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٢.\n(٦) انظر: \"المبسوط\" للسرخسي ٢/ ٢٣، \"الجامع لأحكام القرآن\" ١٨/ ١١٢.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ١١٩، \"الجامع لأحكام القرآن\" ١٨/ ١١٢.","vol":"26","page":411},{"text":"والدليل على أبي حنيفة حديث ابن عباس -﵄-: قال: أوَّل جمعة جمعت بعد جمعة النبي -ﷺ- بالمدينة في قرية من قرى البحرين، يقال لها: جُواثى (١).\nويروى أنَّ عمر بن الخطاب -﵁- كتب إلى أهل البحرين: صلوا الجمعة حيث ما كنتم، وتصح الجمعة بغير إذن السلطان وحضوره (٢).\nوقال أبو حنيفة ﵀: من شرطها الإمام أو خليفته (٣).\nودليلنا على أنَّ السلطان ليس بشرط في انعقاد الجمعة، ما روي أنَّ الوليد بن عُقْبَة والي الكوفة أبطأ يومًا في حضور الجمعة، فتقدم عبد الله ابن مسعود -﵁- وصلى الجمعة بالناس من غير إذنه.\nوروي أنَّ علي بن أبي طالب صلَّى الجمعة بالناس يوم حضر عثمان -﵁- ولم يُنقل أنَّه استأذنه (٤).\nوروي أنَّ سعيد بن العاص -﵁- والي المدينة لما أخرج من المدينة صلَّى أبو موسى الأشعري -﵁- بالناس الجمعة من غير استئذان (٥).\nولا تجوز أن تصلى في بلد واحد إلَّا جمعة واحدة، فإن صليت ثانية بطلت الثانية (٦).\n_________\n(١) تقدم تخريجه.\n(٢) انظر: \"المصنف\" لابن أبي شيبة ١/ ٤٤٠.\n(٣) انظر: \"حاشية الدر المختار\" لا بن عابدين ٢/ ١٤١، \"المبسوط\" للسرخسي ٢/ ٢٥.\n(٤) انظر: \"المجموع شرح المهذب\" للنووي ٤/ ٤٤٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٢.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٢.\n(٦) انظر: \"المهذب\" للشيرازي ١/ ١١٧.","vol":"26","page":412},{"text":"وقال أبو يوسف: إذا كان للبلد جانبين جاز أن تصلى في كل جانب منه جمعة (١).\nوقال محمَّد بن الحسن: يجوز أن تصلى في بلد واحد جمعتان استحسانًا، فأما الوعيد الوارد لمن ترك صلاة الجمعة من غير عذر.\n[٣١٣٣] فأخبرنا (أبو عمرو أحمد بن أبي الفراتي) (٢)، قال: أخبرنا أبو العباس الأصم (٣)، قال: أخبرنا محمَّد بن عبد الله بن عبد الحكم (٤)، قال: أنبأنا ابن أبي فديك (٥)، قال: أخبرنا ابن أبي ذئب (٦)، عن أسيد (٧) البرَّاد (٨)، عن عبد الله بن أبي قتادة (٩)، عن جابر بن عبد الله -﵁- أنَّ رسول الله -ﷺ- قال: \"من ترك الجمعة ثلاثًا من غير عذر طبع الله على قلبه\" (١٠).\n_________\n(١) انظر: \"المبسوط\" للسرخسي ٢/ ١٢٠ - ١٢١.\n(٢) في الأصل: أبو عمرو الفزاري. التصويب من (م)، وأبو عمرو لم يذكر بجرح أو تعديل.\n(٣) محمد بن يعقوب، ثقة.\n(٤) أبو عبد الله المصري الفقيه، ثقة.\n(٥) محمد بن إسماعيل بن مسلم، صدوق.\n(٦) محمد بن عبد الرحمن بن أبي ذئب، ثقة، فقيه فاضل.\n(٧) زاد بعدها في (م): أبي، وهو خطأ.\n(٨) أسيد بن أبي أسيد يزيد أبو سعيد المديني، صدوق.\n(٩) الأنصاري السلمي أبو إبراهيم، ثقة.\n(١٠) [٣١٣٣] الحكم على الإسناد:\nإسناده حسن، فيه ابن أبي فديك وأسيد البَرَّاد كلاهما صدوق، وفيه شيخ المصنف لم أجد فيه جرحًا أو تعديلا. =","vol":"26","page":413},{"text":"وروى عبد الله بن كعب بن مالك عن أبيه -﵁- عن النبي -ﷺ- أنَّه قال: \"لينتهينَّ أقوام يسمعون النداء يوم الجمعة ثم لا يشهدونها أو ليطبعنَّ الله على قلوبهم أو ليكوننَّ من الغافلين أو ليكوننَّ من أصحاب النار\" (١).\nويروى أنَّه -ﷺ- خطب، فقال: \"أيها الناس إنَّ الله قد افترض عليكم الجمعه في يومي هذا في مقامي هذا، فمن تركها في حياتي\n_________\n= التخريج:\nأخرجه ابن ماجه في كتاب إقامة الصلاة، باب فيمن ترك الجمعة من غير عذر (١١٢٦) من طريق عبد الله بن وهب عن ابن أبي ذئب به بمثله.\nوله شاهد:\nأخرجه ابن ماجه في كتاب إقامة الصلاة، باب فيمن ترك الجمعة من غير عذر (١١٢٥)، وأبو داود في كتاب الصلاة، باب التشديد في ترك الجمعة (١٠٥٢)، والترمذي في كتاب باب ما جاء في ترك الجمعة من غير عذر (٥٠٠)، والنسائي في كتاب الجمعة، باب التشديد في التخلف عن الجمعة ٣/ ٨٨، والدارمي في \"سننه\" في كتاب الصلاة، باب فيمن يترك الجمعة بغير عذر (١٦١٢)، والحاكم في \"المستدرك\" ١/ ٤١٥ (١٠٣٤)، وابن الجارود في \"المنتقى\" ١/ ٨١ (٢٨٨)، جميعهم أخرجوه من حديث أبي الجعد الضمري بنحوه.\n(١) أخرجه الطبراني في \"المعجم الكبير\" ١٩/ ٩٩ (١٩٧) من حديث عطاء عن عبد الله بن كعب به بنحوه، وأورده الهيثمي في \"مجمع الزوائد\" ٢/ ١٩٣ بنحوه.\nوله شاهد:\nأخرجه مسلم في كتاب الجمعة، باب التغليط في ترك الجمعة (٨٦٥)، والدارمي في \"السنن\" في كتاب الصلاة، باب فيمن يترك الجمعة بغير عذر (١٦١١).\nكلاهما أخرجاه من حديث أبي هريرة -﵁- بنحوه.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ١١٩، \"الجامع لأحكام القرآن\" ١٨/ ١٠٥.","vol":"26","page":414},{"text":"أو بعد مماتي إمام عادل أو جائر من غير عذر فلا بارك الله له، ولا جمع له شمله، أَلا فلا حج له ولا صوم له، ومن تاب تاب الله عليه\" (١).\nوقال جابر -﵁-: كان النبي -ﷺ- يوم الجمعة يخطب فيقول بعد أن يحمد الله ويصلي على أنبيائه: \"أيُّها الناس إنَّ لكم معالم فانتهوا إلى معالمكم، وإنَّ لكم نهاية، فانتهوا إلى نهايتكم، إنَّ العبد المؤمن بين مخافتين، بين أجلٍ قد مضى لا يدري ما الله صانع فيه، وبين أجل قد بقي لا يدري ما الله صانع فيه، فليأخذ العبد من نفسه لنفسه، ومن دنياه لآخرته، ومن الشبيبة قبل الكِبر، ومن الحياة قبل الممات (٢)، فوالذي نفس محمد بيده ما بعد الموت مُسْتعتَب وما بعد الدنيا دارٌ إلَّا الجنة أو النار. أقول قولي هذا وأستغفر الله لي ولكم\" (٣).\n[٣١٣٤] أخبرنا أبو عبد الله الفنجوي الدينوري (٤)، قال: حدثنا\n_________\n(١) أخرجه ابن ماجه في كتاب إقامة الصلاة، باب في فرض الجمعة (١٠٨١)، والطبراني في \"المعجم الأوسط\" ٢/ ٦٤ (١٢٦١) من حديث جابر بن عبد الله بمعناه، ٧/ ١٩٢ (٧٢٤٦) من حديث أبي سعيد الخدري بمعناه.\nوانظر: \"شعب الإيمان\" للبيهقي ٣/ ١٠٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٩.\n(٢) في الأصل: المماه، والتصويب من \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٦.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٦ بمثله، \"مسند الفردوس\" للديلمي ٣/ ٩٣ بنحوه، ٥/ ٢٧٨ ونسبه أيضًا للحسن بمثله.\n(٤) ثقة، صدوق، كثير الرواية للمناكير.","vol":"26","page":415},{"text":"أبو بكر ابن مالك القطيعي (١)، قال: حدثنا عبد الله بن أحمد بن حنبل (٢)، قال: حدثني أبي (٣)، قال: حدثنا حسين بن علي (٤)، عن الحسن بن الحُرّ (٥) عن ميمون بن أبي شبيب (٦)، قال: أردت الجمعة زمان الحجاج، فتهيَّأت للذهاب، ثم قلت: أين أذهب؟ أصلي خلف هذا الفاجر؟ فقلت مرة: أذهب. وقلتُ مرَّة: لا أذهب. ثم أجمع رأي على الذهاب، فناداني منادٍ من جانب البيت: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ﴾.\nقال: وجلست مرة أكتب كتابًا فعرض لي شيء إن أنا أكتُبه في كتابى زين كتابي وكنت قد كذبت (٧) وإن أنا تركته كان في كتابي بعض القبح وكنت قد صدقت، فقلت مرة: أكتب. وقلت مرة: لا\n_________\n(١) أحمد بن جعفر بن حمدان، ثقة.\n(٢) ثقة.\n(٣) إمام ثقة، فقيه، حافظ.\n(٤) الحسين بن علي بن الوليد الجُعْفِي، ثقة عابد.\n(٥) في الأصل: الحسن، والتصويب من (م)، وهو النخعي ثقة فاضل.\n(٦) ميمون بن أبي شَبِيب الرَّبعيُّ، أبو نَصْرٍ. الكوفي، قال أبو حاتم: صالح الحديث، وذكره ابن حبان في \"الثقات\"، وقال الحافظ: صدوق، كثير الإرسال. توفي سنة (٨٣ هـ) وروى له البخاري في \"الأدب\"، ومسلم في مقدمة \"صحيحه\" وأصحاب السنن.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٣٤، \"الثقات\" لابن حبان ٥/ ٤١٦، \"تهذيب الكمال\" للمزي ٢٩/ ٢٠٦، \"تقريب التهذيب\" لابن حجر (٧٠٤٦).\n(٧) في الأصل: كذبه والتصويب من (م).","vol":"26","page":416},{"text":"أكتب. فأجمع رأيي على تركه، فتركته فنادى منادٍ من جانب البيت: ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ﴾ (١) (٢).\nفأما ثواب من شهد الجمعة:\n[٣١٣٥] فأخبرني أحمد بن أبي الفراتي (٣)، قال: حدثنا الهيثم بن كليب الشاشي (٤) (٥)، قال: حدثنا عيسى بن أحمد (٦)، حدثنا بقية (٧)، قال: حدثني الضحاك بن حُمرة (٨)،\n_________\n(١) إبراهيم: ٢٧.\n(٢) [٣١٣٤] الحكم على الإسناد:\nإسناده حسن، فيه ميمون بن أبي شبيب، صدوق.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٤/ ٣٧٥ عن أبي بكر القطيعي به بنحوه، و\"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢٠ بنحوه مختصرًا.\n(٣) ليست في الأصل والمثبت من (م)، وهو لم يذكر بجرح أو تعديل.\n(٤) الشاشي، إمام، حافظ، ثقة.\n(٥) من (م).\n(٦) عيسى بن أحمد بن عيسى بن وردان العسقلاني، أبو يحيى البلخي، ثقة، يغرب.\n(٧) بقية بن الوليد، صدوق، كثير التدليس عن الضعفاء.\n(٨) الضحاك بن حُمرة بالراء المهملة الأُملوكي الواسطي، أصله شامي، روى له الترمذي حديثًا واحدًا، ضعيف، قال ابن معين: ليس بشيء. وقال إبراهيم الجوزجاني: غير محمود في الحديث. وقال النسائي والدولابي: ليس بثقة، وذكره ابن حبان في \"الثقات\".\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٤٦٢، \"الثقات\" لابن حبان ١/ ٤٨٤، \"تهذيب الكمال\" للمزي ١٣/ ٢٥٩، \"تقريب التهذيب\" لابن حجر (٢٩٦٦).","vol":"26","page":417},{"text":"عن أبي نصيرة (١)، عن أبي رجاء العطاردي (٢)، عن أبي بكر الصديق وعمران بن حصين -﵄- قالا: قال رسول الله -ﷺ-: \"من اغتسل يوم الجمعة كفرت عنه ذنوبه وخطاياه، فإذا أخذ في المشي كتب له بكل خطوة عمل عشرين سنة، فإذا فرغ من الجمعة أجيز بعمل مائتي سنة\" (٣).\n[٣١٣٦] وأخبرنا أحمد بن أَبي الفراتي (٤) في آخرين، قالوا: حدثنا أبو العباس الأصم (٥)، قال: أخبرنا الربيع (٦)، قال: أخبرنا\n_________\n(١) أبو نصيرة الواسطي، اسمه مسلم بن عبيد، وثقه أحمد، وذكره ابن حبان في \"الثقات\" وقال: كان يخطئ على قلة روايته، روى له أبو داود والترمذي حديثًا واحدًا، وضعفه الأزدي.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٨٨، \"الثقات\" لابن حبان ٥/ ٣٩٩، \"تهذيب الكمال\" للمزي ٣٤/ ٣٤٥، \"تقريب التهذيب\" لابن حجر (٨٤١٤).\n(٢) عمران بن مِلْحان، ثقة.\n(٣) [٣١٣٥] الحكم على الإسناد:\nإسناده ضعيف، فيه الضحاك بن حُمرة ضعيف، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ٣/ ٣٥٧ (٣٣٩٧) من طريق أنس بن مالك عن أبي بكر الصديق.\nوأخرجه الواحدي في \"الوسيط\" من طريق عتبة بن السكن عن الضحاك بن حمرة به بنحوه ٤/ ٢٩٧، وأورده الهيثمي في \"مجمع الزوائد\" وقال: فيه الضحاك بن حمرة ضعفه ابن معين والنسائي، وذكره ابن حبان في \"الثقات\".\n(٤) ليست في الأصل: والمثبت من (م)، ولم يذكر بجرح أو تعديل.\n(٥) ثقة.\n(٦) الربيع بن سليمان المرادي، ثقة.","vol":"26","page":418},{"text":"الشافعي (١)، قال: أخبرنا مالك (٢)، عن سُمَيٍّ (٣)، عن أبي صالح السمان (٤)، عن أبي هريرة -﵁- أنَّ النبيَّ -ﷺ- قال: \"من اغتسل يوم الجمعة غسل الجنابة ثم راح في الساعة الأولى فكأنَّما قرَّب بدنة، ومن راح في الساعة الثانية فكأنَّما قرب بقرة، ومن راح في الساعة الثالثة فكأنما قرب كبشًا، ومن راح في الساعة الرابعة فكأنما قرب دجاجة، ومن راح في الساعة الخامسة فكأنما قرب بيضة، فإذا خرج الإمام طويت الصحف وحضرتِ الملائكة يستمعون الذكر\" وفي رواية عنه قال النبي -ﷺ-: \"على باب المسجد يوم الجمعة ملائكة يكتبون الأوَّل فالأول، فمثل السابق كمثل الذي يقرب بدنة ثم كالذي يقرب بقرة ثم كبشًا ثم طيرًا ثم بيضة، وما مِن عبد غسَّل واغتسل وبكر وابتكر ورَاح إلى الجمعة فاستمع ولم يلغ ولا فرق بين اثنين إلَّا غفر الله تعالى له ما بينه وبين الجمعة الأخرى وفضل ثلاثة أيام\" (٥).\n_________\n(١) الإمام المشهور.\n(٢) مالك بن أنس بن مالك، إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(٣) مولى أبي بكر بن عبد الرحمن المَخزومي، أبو عبد الله المدني، ثقة.\n(٤) من (م) وهو ذكوان الزيات، ثقة ثبت.\n(٥) [٣١٣٦] الحكم على الإسناد:\nإسناده رجاله ثقات، وشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه البخاري في كتاب الجمعة، باب فضل الجمعة (٨٨١) من طريق عبد الله ابن يوسف عن مالك به بمعناه، وأخرجه مسلم في كتاب الجمعة، باب الطيب =","vol":"26","page":419},{"text":"[٣١٣٧] وأخبرنا أبو عمرو الفراتي (١)، قال: أخبرنا أبو القاسم عمر بن أحمد بن الحسن البصري (٢)، قال: حدثنا عبد الله بن محمَّد بن شوذب (٣)، قال: حدثنا محمَّد بن عبد الملك الدقيقي (٤)، قال: أخبرنا الحسن بن عرفة (٥)، قال: حدثنا يزيد بن هارون (٦)، عن ثابت (٧)، عن (٨) أنس -﵁- قال: قال رسول الله -ﷺ-: \"ليلة\n_________\n= والسواك يوم الجمعة (٨٥٠)، والنسائي في كتاب الجمعة، باب وقت الجمعة ٣/ ٩٩، كلاهما من طريق قتيبة عن مالك بمعناه.\nوأخرجه أبو داوب في كتاب الطهارة باب في الغسل يوم الجمعة (٣٥١) من طريق عبد الله بن مسلمة عن مالك به بمعناه.\nوأخرجه الترمذي في كتاب الجمعة، باب ما جاء في التبكير إلى الجمعة (٤٩٩) من طريق معن عن مالك به بمعناه، وأخرجه مالك في \"الموطأ\" في كتاب الصلاة، باب العمل في غسل الجمعة (٩٧) من طريق يحيى عن مالك به بمعناه، وله شاهد:\nأخرجه ابن ماجه في كتاب إقامة الصلاة، باب ما جاء في الغسل يوم الجمعة (١٠٨٧)، وأحمد في \"المسند\" ٢/ ٤٦٠ (٩٩٢٦).\nكلاهما من حديث أوس بن أوس الثقفي بمعناه مختصرًا.\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) في الأصل: الدقيق، والتصويب من (م)، وهو صدوق.\n(٥) العَبْدي، أبو علي البغدادي، صدوق.\n(٦) أبو خالد السلمي، ثقة متقن عابد.\n(٧) ثابت بن أسلم، أبو محمد البصري، ثقة عابد.\n(٨) في (م): بن وهو خطأ.","vol":"26","page":420},{"text":"أُسري بي إلى السماء رأيت تحتَ العرش سبعين مدينة كل مدينة مثل دنياكم هذِه سبعين مرة مملوءة من الملائكة يسبحون الله ويقدسونه ويقولون في تسبيحهم: اللَّهمَّ اغفر لمن شهد الجمعة اللهمَّ اغفر لم اغتسل يوم الجمعة\" (١).\nفأما فضل يوم الجمعة:\n[٣١٣٨] فأخبرنا أبو عمرو الفراتي (٢) وأبو عبد الله الحافظ (٣) وأبو محمَّد الكيال (٤) وأبو علي السيوري (٥)، قالوا: أخبرنا أبو العباس محمَّد بن يعقوب (٦)، قال: حدثنا الربيع بن سليمان (٧)، قال: أخبرنا الشافعي (٨)، قال: أخبرنا مالك (٩)، عن يزيد بن عبد الله بن الهاد (١٠)، عن محمد بن إبراهيم بن الحارث (١١)،\n_________\n(١) [٣١٣٧] الحكم على الإسناد:\nفي إسناده من لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأورده القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١١٩، وعزاه للثعلبي.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) الحاكم، إمام ثقة.\n(٤) إسحاق بن إبراهيم، لم يذكر بجرح أو تعديل.\n(٥) الحسين بن محمد بن علي بن إبراهيم ثقة كثير الحديث.\n(٦) الأصم، ثقة صدوق.\n(٧) ثقة.\n(٨) الإمام المشهور.\n(٩) إمام دار الهجرة.\n(١٠) الليثي، أبو عبد الله المدني، ثقة مكثر، وقد زاد بعده: عن محمد بن الهاد. فلعله سهو، فيزيد يروي مباشرة عن محمد بن إبراهيم. .\n(١١) أبو عبد الله التيمي، ثقة له أفراد.","vol":"26","page":421},{"text":"عن أبي سلمة (١) عن أبي هريرة -﵁- قال: قال رسول الله -ﷺ-: \"خير يوم طلعَت فيه الشمسُ يوم الجمعة فيه خلق آدم، وفيه أهبط وفيه تاب الله عليه، وفيه مات وفيه تقوم الساعة، وما من دابة إلَّا وهي مصبحة من حين تصبح حتى تطلع الشمس مشفقةً من الساعة إلَّا الجن والإنس (٢)، وفيها ساعة لا يصادفها عبد مسلم يصلي ويسأل الله فيها شيئًا إلَّا أعطاه إياه\" (٣).\n_________\n(١) أبو سلمة بن عبد الرحمن بن عوف، ثقة مكثر.\n(٢) كتب في هامش (٧٣/ أ) في الأعلى: قال الإمام أحمد ﵀ في الساعة التي تستجاب فيها الدعوة: أكثر الحديث أنَّها بعد العصر وترجى بعد زوال الشمس، ويروى عن النبي -ﷺ- أنَّها ما بين أن يجلس الإمام إلى أن يقضي الصلاة. وعن ابن عباس ﵄: أنَّها ما بين الأذان إلى انصراف الإمام، وقال أبو هريرة: التمسوا الساعة التي في الجمعة في ثلاث مواطن: ما بين طلوع الفجر إلى طلوع الشمس، وما بين أن ينزل الإمام إلى أن يكبر، وما بين صلاة العصر إلى غروب الشمس. \"منتهى العلوم\" تنظر الأحاديث عن الإمام أحمد في الساعة التي تستجاب فيها الدعوة.\nانظر: \"الجمعة وفضلها\" للمروزي (٣، ٤، ٥، ٦، ٧، ٨)، \"المغني\" لابن قدامة ٢/ ٣٥٤ - ٣٥٦.\n(٣) [٣١٣٨] الحكم على الإسناد:\nرجاله ثقات سوى الفراتي والكيال إلا أنهما قد توبعا.\nالتخريج:\nأخرجه أبو داود في كتاب الصلاة، باب فضل الجمعة وليل الجمعة (١٠٤٦) عن القعنبي عن مالك به بمعناه، والترمذي في كتاب الجمعة، باب ما جاء في الساعة التي ترجى يوم القيامة (٤٩١) من طريق معن عن مالك به بنحوه. وقال: حديث حسن صحيح. =","vol":"26","page":422},{"text":"قال أبو هريرة -﵁-: فقال عبد الله بن سلام -﵁-: هي آخر ساعة من يوم الجمعة، فقلت له: كيف تكون آخر ساعة، وقد قال رسول الله -ﷺ-: \"لا يصادفها عبد مسلم وهو يصلي\" وتلك ساعة لا يُصلى فيها؟ فقال عبد الله بن سلام -﵁-: ألم يقل النبي -ﷺ-: \"من جلس مجلسًا ينتظر الصلاة فهو في صلاة حتى يصليها\" قلت: بلى. قال: فهو ذاك.\n[٣١٣٩] وأخبرنا أبو القاسم عبد الخالق بن علي بن عبد الخالق المؤذن (١)، قال: أخبرنا أبو بكر بن خنب (٢)، قال: حدثنا يحيى (٣) بن أبي طالب (٤)، قال: حدثنا (أبو بدر) (٥) شجاع بن الوليد السكوني (٦)، قال: حدثنا زياد بن خيثمة (٧)، عن عثمان (٨) بن أبي مسلم (٩)، عن أنس\n_________\n= وأخرجه مالك في \"الموطأ\" (١٠٢، ١٠٣) عن يزيد بن عبد الله بن الهاد به بنحوه، وأحمد في \"المسند\" ٥/ ٤٥١ (٣٧٨١) من طريق محمَّد بن إسحاق عن محمَّد بن إبراهيم به بنحوه، والشافعي في \"مسنده\" ١/ ٧٢ عن مالك به بنحوه، والحاكم في \"المستدرك\" ١/ ٤١٣ (١٠٣٠) عن أبي العباس به بنحوه.\n(١) أبو القاسم النيسابوري، ثقة.\n(٢) محمد بن أحمد بن خنب، أبو بكر، صدوق لا بأس به.\n(٣) من (م).\n(٤) محله الصدق.\n(٥) في الأصل (م): أبو بكر. وهو خطأ.\n(٦) في الأصل: السكري. والتصويب من (م) وهو صدوق ورع له أوهام.\n(٧) زياد بن خَيثمة الجعفي الكوفي، سمع أبا إسحاق السبيعي، روى عنه زهير ووكيع وهشيم وشجاع بن الوليد، قال ابن حجر، ثقة.\nانظر: \"التاريخ الكبير\" للبخاري ٢/ ٣٥١، \"تقريب التهذيب\" لابن حجر (٢٠٧٠).\n(٨) من (م).\n(٩) لم أجده.","vol":"26","page":423},{"text":"ابن مالك -﵁- قال: أبطأ علينا رسول الله -ﷺ- ذات يوم فلما خرج قلنا له: احتبست؟ قال: \"ذاك أنَّ جبريل -﵇- أتاني بهيئة المرآة البيضاء فيها نكتة سوداء، فقلت: ما هذا يا جبريل؟ قال: إنَّ هذِه يوم الجمعة فيها خير لك ولأمتك وقد أرادها اليهود والنصارى فأخطؤوها وهداكم الله سبحانه لها. فقلت: يا جبريل ما هذِه النكتة السوداء؟ قال: هذِه الساعة التي في يوم الجمعة لا يوافقها عبد مسلم يسأل الله فيها خيرًا إلاَّ أعطاه إياه وادَّخر له مثله يوم القيامة أو صرف عنه من السوء مثله، وإنَّه خير الأيام عند الله، وإنَّ أهل الجنة يسمونه يوم المزيد، فقال: يا جبريل وما يوم المزيد؟ قال: إنَّ في الجنة واديًا أفيح تربته مسك أذفر أبيض ينزل الله ﵎ إليه كل جمعةٍ فيضع كرسيه فيه، ثم يُجاء بمنابر من نور فتوضع خلفَه فتحف به الملائكة ثم تجاء بكراسي من ذهب فتوضع، ثم يجاء بالنبيين والصديقين والشهداء والمؤمنين وأهل الغرف فيجلسون، ثم تبسَّم الله ﵎، فيقول: أي عبادي سلوا، فيقولون نسألك رضوانك. فيقول: قد رضيت عنكم وبرضواني أحللتكم دار كرامتي فاسألوا، فيسألون مناهم فيعطيهم الله ما سألوا وأضعافًا، ويعطيهم ما لا عين رأت ولا أذن سمعت ولا خطر على قلب بشر، ثم يقول: ألم أنجزكم وعدي وأتمم عليكم نعمتي وهذا محل كرامتي، ثم إنَّه يكشف الحجب ويتجلى لهم تعالى فيرونه فينسون كل لذة في محل رؤيته ويجللهم من النور والضياء فيخرون سجدًا، فيقول الله ﵎: ارفعوا رؤوسكم","vol":"26","page":424},{"text":"فليست بدار عبادة. فيرفعون رؤسهم وقد أعطوا مناهم وفوق المنا، ثم ينصرفون إلى غرفهم ويعودون لذلك كل يوم جمعة. قلت: يا جبريل ما غرفهم؟ قال: من لؤلؤة بيضاء أو ياقوتة حمراء أو زبرجدة خضراء مقورة فيها أبوابها، وفيها أزواجها مطردة فيها أنهارُها\" (١).\n[٣١٤٠] وأخبرنا عبد الخالق بن علي (٢)، قال: أخبرنا أبو العباس عبد الوهاب بن عبد الحي المذكر (٣)، قال: أخبرنا أبو محمَّد أحمد بن محمَّد بن إسحاق (٤)، قال: أخبرنا أحمد بن غالب البصري الزاهد ببغداد (٥)، قال: حدثنا دينار مولى أنس بن مالك (٦) عن أنس -﵁-\n_________\n(١) [٣١٣٩] الحكم على الإسناد:\nفي إسناده من لم أجده.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٢/ ٦١٧ (٥٥٥٧)، وعبد الله بن أحمد في \"السنة\" ١/ ٢٥٠، والطبري في \"جامع البيان\" ٢٦/ ١٧٥، كلاهما أخرجاه من طريق عثمان بن عمير عن أنس بن مالك بنحوه.\nوانظر: \"مجمع الزوائد\" ١٠/ ٤٢١.\n(٢) أبو القاسم النيسابوري، ثقة.\n(٣) لم أجده.\n(٤) أبو بكر بن السني، حافظٌ ثقة.\n(٥) الباهلي، وضاع متروك كذاب.\n(٦) دينار مولى أنس بن مالك، هو أبو مِكْيَس الحبشي، كان يزعم أنه خادم أنس بن مالك وحدث عنه ببغداد، روى عنه أحمد بن محمد بن غالب وغيره، قال ابن عدي: ذاهب الحديث.\nانظر: \"الكامل\" لابن عدي ١/ ٢٩٥، \"ميزان الاعتدال\" للذهبي ٢/ ٣٠.","vol":"26","page":425},{"text":"قال: قال رسول الله -ﷺ-: \"إنَّ ليلة الجمعة ويوم الجمعة أربع وعشرون ساعة، يعتق الله تعالى في كل ساعة من يوم الجمعة ستمائة ألف عتيق من النار\" (١).\n\n<span data-type=\"title\" id=toc-5609>١٠ </span>- قوله -﷿- ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ﴾ أي: فرغ منها (٢).\n﴿فَانْتَشِرُوا فِي الْأَرْضِ﴾ للتجارة والتصرف في حوائجكم (٣).\n﴿وَابْتَغُوا مِنْ فَضْلِ اللَّهِ﴾ قال مقاتل: يعني: الرزق وهما أمرا إباحة وتخيير (٤) كما قال تعالى: ﴿وَإِذَا حَلَلْتُمْ فَاصْطَادُوا﴾ (٥).\n[٣١٤١] وقد أخبرنا عقيل بن محمَّد بن أحمد الجرجاني (٦)، أن\n_________\n(١) [٣١٤٠] الحكم على الإسناد:\nإسناده شديد الضعف؛ فيه دينار ضعيف ذاهب، وأحمد بن غالب وضاع كذاب.\nالتخريج:\nأخرجه أبو يعلى في \"مسنده\" ٦/ ١٥٦ (٣٤٣٤) من طريق سليمان التيمي عن أنس، وأورده الهيثمي في \"مجمع الزوائد\" ٢/ ١٦٥ بمعناه.\n(٢) انظر: \"النكت والعيون\" للماوردي ٦/ ١٠، \"الوسيط\" للواحدي ٤/ ٣٠٠، \"معالم التنزيل\" للبغوي ٨/ ١٢٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠٨.\n(٣) المائدة: ٥.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٣٠٠، \"معالم التنزيل\" للبغوي ٨/ ١٢٣، \"زاد المسير\" لابن الجوزي ٨/ ٢٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠٨.\n(٥) انظر: \"النكت والعيون\" للماوردي ٦/ ١٠، \"معاني القرآن\" للزجاج ٥/ ١٧٢، \"الوسيط\" للواحدي ٤/ ٣٠٠، \"معالم التنزيل\" للبغوي ٨/ ١٢٣، ولم ينسبوه.\n(٦) من (م) ولم أجده.","vol":"26","page":426},{"text":"أبا الفرج البغدادي القاضي (١)، أخبره عن أبي جعفر الطبري (٢)، قال: حدثنا العباس بن أبي طالب (٣)، قال: حدثنا علي بن المعافى بن يعقوب المَوصلي (٤)، قال: حدثنا أبو عامر الصائغ (٥)، عن أبي (٦) خلف، عن أنس -﵁- قال: قال رسول الله -ﷺ- في قول الله -﷿-: ﴿فَإِذَا قُضِيَتِ الصَّلَاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ﴾ قال: \"ليس لِطلب دُنيا، ولكن عيادة مريضٍ، وحضور جنازةٍ، وزيارة أخٍ\n_________\n(١) من (م)، وهو المعافى بن زكريا، حافظ ثقة.\n(٢) محمد بن جرير، ثقة حافظ.\n(٣) العبَّاس بن جعفر بن عبد الله بن الزِّبْرِقان البَغْدَادِيُّ، أبو محمد بن أبي طالب، مولى آل العباس، أصله واسطي سمع محمد بن القاسم الأسدي وغيره، وروى عنه عبد الله بن إسحاق المدائني وآخرون. قال ابن حجر: صدوق. توفي سنة (٢٥٨ هـ).\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ١٢/ ١٤١، \"تقريب التهذيب\" لابن حجر (٣١٦٣).\n(٤) علي بن المعافى بن يعقوب الموصلي، لم أقف على ترجمته.\n(٥) قال الذهبي: أبو عامر الصائغ عن أبي خلف عن أنس قال الأزدي: كان يضع الحديث.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ٥٤٣.\n(٦) زاد بعدها في الأصل: أبو بكر، وهو أبو خلف الأعْمى البصريُّ، حازم ابن عطاء، شامي يحتمل أن يكون أصله بصري، روى عن أنس، روى عنه معان ابن رفاعة، وسابق الرقي، قال أبو حاتم: منكر الحديث ليس بالقوي وقال ابن حجر: متروك.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٧٨، \"تقريب التهذيب\" لابن حجر (٨٠٨٣).","vol":"26","page":427},{"text":"في الله تعالى\" (١).\nوقال الحسن وسعيد بن جبير ومكحول ﵏: وابتغوا من فضل الله هو طلب العلم (٢).\nوقال جعفر بن محمَّد الصادقُ رحمهما الله (٣): ﴿فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ﴾ هو يوم السبت (٤).\n﴿وَاذْكُرُوا اللَّهَ كَثِيرًا﴾ قيل: باللسان والقلب (٥).\nوقيل: قائمًا وقاعدًا ومضطجعًا (٦).\nوقال سعيد بن جبير: الذكر طاعة الله، فمن أطاع الله تعالى فقد ذكره، ومن لم يطعه فليس بذاكرٍ وإن كان كثير التسبيح (٧). ﴿لَعَلَّكُمْ تُفْلِحُونَ﴾\n_________\n(١) [٣١٤١] الحكم على الإسناد:\nإسناده شديد الضعف، فيه أبو عامر وضَّاع، وفيه أبو خلف متروك، وشيخ المصنف لم أجده.\nالتخريج:\nله شاهد: أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٣ من حديث العباس بن أبي طالب به بنحوه.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٠٩، ونسبه لمكحول فقط.\n(٣) ليست في الأصل.\n(٤) انظر: \"النكت والعيون\" للماوردي ٦/ ١٠.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠٩.\n(٦) لم أجد هذا القول.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠٩.","vol":"26","page":428},{"text":"<span data-type=\"title\" id=toc-5610>١١ </span>- قوله -﷿-: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا﴾\n[٣١٤٢] أخبرنا عبد الله بن حامد (١)، قال: أخبرنا (محمَّد بن جعفر) (٢) قال: أخبرنا علي بن حرب (٣)، قال: أنبأنا ابن فُضيل (٤)، قال: حدثنا حصين (٥)، عن سالم بن (٦) أبي الجعد (٧) عن جابر بن عبد الله -﵄- قال: أقبلتْ عير ونحن نصلي مع النبي -ﷺ- الجمعة فانفض الناس إليها فما بقي غير اثني عشر رجلًا أنا فيهم فنزلت: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا﴾ الآية (٨).\n_________\n(١) عبد الله بن حامد الوزان، لم يذكر بجرح أو تعديل.\n(٢) في (م): محمود بن جعفر. وهو خطأ، ومحمد هو المطيري، ثقة مأمون.\n(٣) علي بن حرب، أبو الحسن الموصلي، صدوق فاضل.\n(٤) محمد بن فضيل بن غزوان، صدوق عارف، رمي بالتشيع.\n(٥) حصين بن عبد الرحمن السلمي، أبو الهذيل الكوفي، ثقة، تغيَّر حفظه في الآخر.\n(٦) في الأصل: عن وهو خطأ، والتصويب من (م).\n(٧) ثقة وكان يرسل كثيرًا.\n(٨) [٣١٤٢] الحكم على الإسناد:\nإسناده حسن؛ فيه علي بن حرب وابن فضيل كلاهما صدوق، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه البخاري في كتاب البيوع، باب: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ (٢٠٥٨) من طريق سالم عن جابر به بنحوه، ومسلم في كتاب الجمعة، باب قوله تعالى: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا﴾ (٨٦٣) من طريق جرير بن حصين به بنحوه، وأخرجه الترمذي في كتاب التفسير، باب ومن سورة الجمعة (٣٣٢٢) من طريق هشام عن حصين بنحوه، وقال: هذا حديث حسن صحيح.","vol":"26","page":429},{"text":"وقال الحسن وأبو مالك: أصاب أهل المدينة جوعٌ وغَلاء سِعْرٍ فقدم دحية بن خليفة الكلبي بتجارة زيت من الشام، وكان إذا قدم قدم بكل ما يحتاج إليه البُرُّ وغيره، فضرب الطبل ليؤذن الناس بقدومه، والنبي -ﷺ- يخطب يوم الجمعة، فلما رأى الناس قاموا إليه بالبقيع خشوا أن يسبقوا إليه، فلم يبق مع النبي -ﷺ- إلَّا رهط منهم أبو بكر وعمر -﵄- فنزلت هذِه الآية، فقال رسول الله -ﷺ-: \"والذي نفس محمَّد بيده لو تتابعتم حتى لا يبقى أحد منكم لسال بكم الوادي نارًا\" (١).\nوقال المقاتلان: بينا رسول الله -ﷺ- يخطب يوم الجمعة إذ قدم دحية بن خليفة بن مرة الكلبي -﵃- ثم أحد بني الخزرج (٢) ثم أحد بني زيد بن مناة بن عامر (٣) من الشام بتجارة، وكان إذا قدم لم يبق\n_________\n(١) وأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٤، والواحدي في \"أسباب النزول\" (ص ٤٤٩) (٨٢٠)، كلاهما من طريق عبثر عن حصين به بنحوه.\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٤، ونسبه للحسن، وأبو يعلى في \"المسند\" ٣/ ٤٦٨ (١٩٧٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ٢٩٩ (٦٨٧٧) من حديث جابر بنحوه.\nانظر: \"أسباب النزول\" للواحدي (٤٤٩)، \"معالم التنزيل\" للبغوي ٨/ ١٢٤.\n(٢) بنو الخزرج: بطن من مزيقياء من الأزد غلب عليهم اسم أبيهم، فقيل لهم: الخزرج.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٥٢).\n(٣) بنو زيد مناة: بطن من مزيقياء من القحطانية.\nانظر: \"نهاية الأرب في معرفة أنساب العرب\" للقلقشندي (ص ٢٥٨).","vol":"26","page":430},{"text":"بالمدينة عاتق إلَّا أتته، وكان يقدم إذا قدم بكل ما يحتاج إليه من بر ودقيق وغيره، فينزل عند أحجار الزيت، وهو مكان في سوق المدينة، ثم يضرب بالطبل ليؤذن للناس بقدومه؛ ليخرج إليه الناس ليبتاعوا منه، فقدم ذات يوم يوم جمعة، وكان ذلك قبل أن يسلم النبي -ﷺ - وهو قائم على المنبر يخطب، فخرج إليه الناس فلم يبق في المسجد إلَّا اثنا عشر رجلًا وامرأة، فقال النبي -ﷺ-: \"كم بقي في المسجد\"، فقالوا: اثنا عشر رجلًا وامرأة، فقال النبي -ﷺ-: \"لولا هؤلاء لقد سوِّمت عليهم الحجارة من السماء\" فأنزل الله -﷿- هذِه الآية (١).\nوقال ابن عباس -﵁- في رواية الكلبي: لم يبق في المسجد إلَّا ثمانية رهط (٢).\nوقال ابن كيسان: خرجوا إلَّا أحد عشر رجلًا وامرأة (٣).\nوقال قتادة ومقاتل: بلغنا أنَّهم فعلوا ذلك ثلاث مرات في كل مرَّة\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٤، ونسبه لقتادة بمعناه، وأورده البغوي في \"معالم التنزيل\" ٨/ ١٢٤، ونسبه لمقاتل ولم يعينه بنحوه.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٠٩، نسبه لمقاتل بن حيان بمعناه.\n(٢) انظر: \"النكت والعيون\" للماوردي ٦/ ١١، ونسبه للكلبي، \"معالم التنزيل\" للبغوي ٨/ ١٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٠ - ١١١، نسباه للكلبي وقالا: حكاه الثعلبي عن ابن عباس.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٢٤، نسبه لمقاتل، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٠، ولم ينسبه.","vol":"26","page":431},{"text":"لعير يقدم من الشام، وكل ذلك يوافق يوم الجمعة (١).\nوقال مجاهد: كانوا يقومون إلى نواضحهم وإلى السفر يقدمون يبتغون التجارة واللهو، فأنزل الله -﷿-: ﴿وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا﴾ (٢) اللهو قال المفسرون: هو ضرب الطبل (٣) وذلك أنَّ العير كانت إذا قدمت المدينة استقبلوها بالطبل والتصفيق.\nوقال جابر بن عبد الله -﵄-: كان الجواري إذا نكحن يمرون بالمزامير والطبل فانفضوا، فنزلت هذِه الآية (٤).\n﴿انْفَضُّوا إِلَيْهَا﴾ وإنَما ردَّ الكناية إلى التجارة وحدها لأنَّها أهم وأفضل (٥).\nوقرأ طلحة بن مُصرِّف: (وإذا رأوا لهوًا أو تجارة انفضوا إليها) (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١١، ونسبه لقتادة.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٠٩ نحوه.\n(٣) انظر: \"معاني القرآن\" ٣/ ١٥٧، ولم ينسبه، وأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٥، وانظر: \"إعراب القرآن\" للنحاس ٤/ ٤٢٩، \"النكت والعيون\" للماوردي ٦/ ١١، جميعهم نسبوه لمجاهد.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٠٥، وانظر: \"إعراب القرآن\" للنحاس ٤/ ٤٢٩، \"النكت والعيون\" للماوردي ٦/ ١١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١١.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٧، \"إعراب القرآن\" للنحاس ٤/ ٤٣٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١١.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١١، وفيه: (وإذا رأوا التجارة واللهو).","vol":"26","page":432},{"text":"وقيل: المعنى هاذا رأوا تجارةً انفضوا إليها أو لهوًا انفضوا إليه، فحذف لدلالة الكلام عليه.\nوقيل: الأجود في العربية أن يجعل الراجع في الذكر للآخر من الاسمين (١).\n﴿وَتَرَكُوكَ قَائِمًا﴾ على المنبر (٢).\n[٣١٤٣] أخبرنا عبد الله بن حامد (٣)، قال: أخبرنا عمر بن الحسن (٤)، قال: أخبرنا أحمد بن الحسن بن سعيد (٥)، قال: حدثنا أبي (٦)، قال: حدثنا حصين (٧) عن (٨) مسعر (٩) وأبي حنيفة (١٠)، عن حماد (١١)، عن إبراهيم (١٢).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٥٧، \"إعراب القرآن\" للنحاس ٤/ ٤٣٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١١.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١١٢.\n(٣) الوزان، لم يذكر بجرح أو تعديل.\n(٤) القاضي أبو الحسين، ضعيف صاحب بلايا.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) حصين بن مخارق، أبو جنادة السلولي، متهم بالكذب.\n(٨) في الأصل: بن. والتصويب من (م).\n(٩) مِسْعَر بن كِدَام، ثقة، ثبت، فاضل.\n(١٠) النعمان بن ثابت، فقيه مشهور.\n(١١) حماد بن أبي سليمان مُسْلِم الأَشْعَريُّ، فقيه صدوق، إلا أنه يرسل كثيرًا وله أوهام.\n(١٢) إبراهيم النخعي، ثقة.","vol":"26","page":433},{"text":"[٣١٤٤] وحبيب بن حسان (١)، عن عبيدة (٢)، عن إبراهيم (٣)، عن علقمة (٤)، عن عبد الله (٥) -﵁- أنه سئل: أكان النبي -ﷺ- يخطب قائمًا أو قاعدًا؟ قال: أما تقرأ ﴿وَتَرَكُوكَ قَائِمًا﴾ (٦).\n﴿قُلْ مَا عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ وَمِنَ التِّجَارَةِ﴾ يقول: ليس يفوتهم شيء من أرزاقهم لتخلفهم عن النظر إلى المسرة ولا بتركهم البيع في وقت الصلاة، فالذي عند الله من العطاء هو خير من ذلك (٧).\n_________\n(١) حبيب بن حسان الكوفي، هو ابن أبي الأشرس، وهو حبيب بن أبي هلال، له عن سعيد بن جبير وغيره، قال أحمد والنسائي: متروك.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ٤٥٠ - ٤٥١.\n(٢) عبيدة بن مُعْتِب الضَّبيُّ، أبو عبد الكريم الكوفي، ضعيف تغير بأخرة.\n(٣) إبراهيم النخعي، ثقة إلا أنه يرسل كثيرًا.\n(٤) علقمة بن قيس، ثقة، ثبت، فقيه، عابد.\n(٥) ابن مسعود، الصحابي المشهور.\n(٦) [٣١٤٣ - ٣١٤٤] الحكم على الإسناد:\nفي إسناده من لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل، وشيخه ضعيف صاحب بلايا، وحصين متهم، أما حبيب وعبيدة فقد توبعا.\nالتخريج:\nأخرجه ابن ماجه في كتاب إقامة الصلاة، باب ما جاء في الخطبة يوم الجمعة (١١٠٨)، وأبو يعلى في \"المسند\" ٨/ ٤٤٧ (٥٠٣٤)، والطبراني في \"المعجم الكبير\" ١٠/ ٧٦ (١٠٠٠٣) جميعهم من طريق الأعمش عن إبراهيم به بنحوه.\nوأخرجه ابن أبي شيبة في \"المصنف\" ١/ ٤٤٨ (٥١٨٣) من طريق إبراهيم عن علقمة مرسلًا بنحوه.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢٠.","vol":"26","page":434},{"text":"وقرأ أبو رجاء العُطارِدِي: (قل ما عند الله خير من اللهو ومن التجارة للذين آمنوا) (١).\n﴿وَاللَّهُ خَيْرُ الرَّازِقِينَ﴾ لأنَّه يوجد الأرزاق فإيّاه فاسألوا، ومنه فاطلبوا واستعينوا بطاعته على نيل ما عنده من خير الدنيا والآخرة (٢).\n* * *\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢٠.\n(٢) انظر: \"جامع البيان\" للطبري ٢٨/ ١٠٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢٠.","vol":"26","page":435},{"text":"<span data-type=\"title\" id=toc-5611>٦٣ - سُورَة المُنَافِقُون</span>","vol":"26","page":437},{"text":"سورة المنافقين\nمدنية (١). وهي سبعمائة وستة (٢) وسبعون حرفًا. ومائة وثمانون كلمة. وإحدى عشرة آية (٣).\n[٣١٤٥] أخبرنا (أبو الحسين) (٤) المقرئ الخبّازي، ثنا ظفران (٥)، حدثنا ابن أبي داود (٦)، حدثنا محمد بن عاصم (٧)، حدثنا شبابة (٨)، حدثنا مخلد بن عبد الواحد (٩)، عن علي بن زيد (١٠)، عن زِرِّ بن حُبيش (١١)، عن أُبي بن كعب -﵁- قال: قال رسول الله -ﷺ-: \"من\n_________\n(١) قاله ابن عباس، أخرجه ابن الضريس في \"فضائل القرآن\" ص ٣٣ - ٣٤، وعكرمة، والحسن البصري، أخرجه عنهما البيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣.\nوحكى البقاعي في \"مصاعد النظر\" ٣/ ٨٦ الإجماع على مدنيتها.\n(٢) في الأصل، و(ت): وست، والمثبت من \"البيان في عد آي القرآن\" للداني، وهو الصواب لغة.\n(٣) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٢، \"البيان في عد آي القرآن\" للداني (ص ٢٤٧)، \"القول الوجيز\" للمخللاتي (ص ٣١٦).\n(٤) في الأصل: الحسين، والمثبت من (ت)، ومصادر ترجمته، وهو: علي بن محمد ابن الحسن المقرئ، إمام ثقة.\n(٥) ابن الحسن بن الفيرزان، لم يذكر بجرح أو تعديل.\n(٦) أبو بكر عبد الله بن سليمان بن الأشعث، الإمام الحافظ الثقة.\n(٧) الثقفي، أبو عبد الله الأصبهاني، صدوق.\n(٨) ابن سوار الفزاري، ثقة حافظ رمي بالإرجاء.\n(٩) أبو الهذيل البصري، ضعيف.\n(١٠) ابن جدعان التيمي، ضعيف.\n(١١) أبو مريم الأسدي، ويقال: أبو مطرف الكوفي، ثقة جليل.","vol":"26","page":439},{"text":"قرأ سورة المنافقين برئ من النفاق\" (١).\n_________\n(١) [٣١٤٥] الحكم على الإسناد:\nإسناده ضعيف جدًّا.\nعلي بن زيد هو ابن جدعان ضعيف، ومخلد بن عبد الواحد، منكر الحديث جدًّا.\nالتخريج:\nالحديث قد جاء عن أُبي بن كعب -﵁- من طرق أربعة:\nفرواه عنه أبو أمامة الباهلي، وعبد الله بن عباس، وزر بن حبيش، وعبد الرحمن ابن أبزى.\nوقد فرق المصنف رحمه الله تعالى هذِه الطرق في كتابه هذا، فصار عمدة لمن بعده. وخشية من التكرار عند التعليق على كل سورة آثرت أن أبسط الكلام عليه في هذا الموضع، ثم أحيل عليه فيما يأتي إن شاء الله تعالى.\nأولًا: طريق زر بن حبيش: ورواه عنه ثلاثة أنفس:\nأ- علي بن زيد بن جدعان.\nب- عطاء بن أبي ميمونة: ورواه عنهما اثنان:\n١ - مخلد بن عبد الواحد:\nرواه أبو بكر بن أبي داود في \"فضائل القرآن\" كما في \"الموضوعات\" لابن الجوزي ١/ ٣٩٣، ومن طريقه المصنف في هذِه السورة، وابن الجوزي في \"الموضوعات\" ١/ ٢٣٩.\nورواه ابن أبي حاتم، ومن طريقه المصنف في أول تفسير سورة غافر عن الحسن ابن محمد بن الصباح.\nورواه المصنف في أول سورة الأنبياء والصف من طريق عبد الله بن روح المدائني.\nثلاثتهم ابن أبي داود، وابن الصباح، والمدائني، عن محمد بن عاصم عن شبابة ابن سوار.\nورواه المصنف في أول سورة النمل والقمر، وابن مردويه في سورة آل عمران كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ١/ ٢٦٨ من طريق محمد بن عمران =","vol":"26","page":440},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ابن عبد الرحمن بن أبي ليلى عن أبيه.\nكلاهما شبابة، وعمران بن أبي ليلى، عن مخلد بن عبد الواحد.\n٢ - أبو الخليل بزيع بن حسان:\nرواه العقيلي في \"الضعفاء الكبير\" ١/ ١٥٦، ومن طريقه ابن الجوزي في \"الموضوعات\" ١/ ٣٩٣، عن علي بن الحسن بن عامر، عن محمد بن بكار عن أبي الخليل.\nكلاهما مخلد بن عبد الواحد، وأبو الخليل عن علي بن زيد بن جدعان، وعطاء ابن أبي ميمونة.\nكلاهما عن زر بن حبيش عن أُبي بن كعب به.\nوعامة المصادر تذكر ابن زيد، وعطاء مقرونين، خلا المصنف هنا فإنه أخرجه من طريق علي بن زيد وحده.\nوجاء عن علي بن زيدمن وجه آخر:\nرواه المصنف في أول سورة الجن من طريق نوح بن أبي مريم، ورواه أيضًا في أول سورة الحجر، من طريق أبي الخليل بزيع بن حسان، ورواه ابن مردويه في سورة المطففين كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٧٣ من طريق الحسن بن عجلان.\nثلاثتهم نوح، وأبو الخليل، وابن عجلان، عن علي بن زيد عن زر به.\nوعلي بن زيد ضعيف لا يحتج به، قاله أحمد، والبخاري، وأبو حاتم كما في \"ميزان الاعتدال\" للذهبي ٣/ ١٢٨.\nويوجد من دونه جماعة ضعفاء.\nج- عاصم بن بهدلة:\nرواه المصنف في سورة ق، ونوح، والفجر، والفيل، من طريق محمد بن يحيى عن سلم بن قتيبة عن شعبة عن عاصم به.\nثانيًا: طريق أبي أمامة الباهلي:\nيرويه هارون بن كثير العبدي عن زيد بن أسلم العدوي عن أبيه عن أبي أمامة. =","vol":"26","page":441},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ويرويه عن هارون ثلاثة:\nأ- سلام بن سليم المدائني الطويل:\nرواه ابن عدي في \"الكامل\" ٧/ ١٢٧، ورواه المصنف في سورة الطلاق، والقلم، والحاقة، والواحدي في مواضع من \"الوسيط\" منها ١/ ٤١١، ٢/ ١٤٧، ٣/ ٥٣٧، ٤/ ٢٤، من طرق عن أبي عمرو محمد بن جعفر بن مطر، ورواه ابن مردويه في سورة آل عمران كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ١/ ٢٦٨ عن أبي إسحاق إبراهيم بن محمد بن حمزة.\nورواه ابن الشجري في \"الأمالي الخميسية\" ١/ ٩٨ من طريق أبي بكر الجعابي ومخلد الدقاق.\nخمستهم ابن عدي، وابن مطر، وأبو إسحاق والجعابي ومخلد، عن إبراهيم بن شريك بن الفضل الأسدي الكوفي.\nورواه المصنف في سورة الأعراف من طريق أبي أحمد محمد بن عبد الوهاب.\nكلاهما ابن شريك، وابن عبد الوهاب، عن أحمد بن عبد الله بن يونس اليربوعي عن سلام بن سليم به.\nب- القاسم بن الحكم العرني:\nرواه ابن عساكر في \"تاريخ دمشق\" كما في \"تفسير القرآن العظيم\" لابن كثير ٨/ ٥، وذكره ابن عدي في \"الكامل\" ٧/ ١٢٧ عن القاسم به.\nج- يوسف بن عطية الكوفي:\nرواه المصنف في سورة النور، والممتحنة، والعلق، وابن الشجري في \"الأمالي الخميسية\" ١/ ٩٤ من طريق إسماعيل بن عمرو البجلي.\nورواه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٣٤٩، وابن مردويه في سورة آل عمران كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ١/ ٢٦٨، وذكره ابن عدي في \"الكامل\" ٧/ ١٢٧، من طريق أبي خالد يزيد بن خالد الرملي.\nورواه الواحدي في \"الوسيط\" ٣/ ٥٠٩ من طريق أبي إبراهيم الترجماني.\nثلاثتهم سلام، والعرني، ويوسف عن هارون بن كثير عن زيد به. =","vol":"26","page":442},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وهارون مجهول، والرواة عنه: سلام المدائني متروك، والقاسم العرني صدوق فيه لين، ويوسف ابن عطية متروك.\nقال ابن عدي في \"الكامل\": هارون غير معروف، ولم يحدث به عن زيد بن أسلم غيره، وهذا الحديث غير محفوظ عن زيد.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ٨/ ٥، وهذا من هذا الوجه لا يصح، لضعف إسناده بالكلية، وهو منكر من سائر طرقه. اهـ.\nثالثًا: طريق عبد الله بن عباس:\nرواه المصنف في أول سورة محمد، والمعارج، من طريق عكرمة بن خالد عن سعيد بن جبير.\nورواه أيضًا في سورة الأنعام، والجمعة، والفلق، من طريق نوح بن أبي مريم عن زيد العمي عن أبي نضرة المنذر بن قطعة العبدي.\nورواه الخليلي في \"الإرشاد\" كما في \"اللآلئ المصنوعة\" للسيوطي ١/ ٢٢٧ من طريق نوح بن أبي مريم، عن رجل، عن عكرمة مولى ابن عباس، ثلاثتهم (ابن جبير، وأبو نضرة وعكرمة) عن ابن عباس به.\nوفي طريق ابن جبير جماعة من المتكلم فيهم، أما الطريقان الآخران ففيهما نوح ابن أبي مريم وهو متهم بالوضع والكذب في الحديث.\nرابعًا: عبد الرحمن بن أبزى الخزاعي:\nرواه المصنف في سورة الطور، والمزمل، والماعون، من طريق أبي جعفر محمد ابن الحسن الأصفهاني.\nورواه الخطيب البغدادي، ومن طريقه ابن الجوزي في \"الموضوعات\" ١/ ٣٩٣ من طريق محمود بن غيلان.\nكلاهما أبو جعفر، وابن غيلان، عن المؤمل بن إسماعيل عن سفيان الثوري عن أسلم المنقري عن عبد الله بن عبد الرحمن بن أبزى عن أبيه به.\nوليس في طريق ابن غيلان سوى ذكر رحلة شيخ المؤمل للبحث عن أصل هذا الحديث، حتى استبان له وضعه. فمن فوق المؤمل لا ذكر لهم فيه. =","vol":"26","page":443},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وبعد: فهذا آخر ما وقفت عليه من طرق حديث فضائل السور، وهو حديث موضوع بلا شك، وقد أجمع العلماء على رده، وعدم قبوله، فمنهم من حكم عليه بالوضع، ومنهم من حكم عليه بالضعف، واستيعاب أسماء العلماء الذين صرحوا برده عسير جدًّا، وسياف عباراتهم مما يضيق عنه هذا المقام، وحسبي أن أشير إلى أسمائهم ومصادر كلامهم.\nفمن هؤلاء العلماء:\nأ- عبد الله بن المبارك: أخرجه عنه العقيلي في \"الضعفاء الكبير\" ١/ ١٥٧، ومن طريقه ابن الجوزي في \"الموضوعات\" ١/ ٣٩٣ قال: أظن الزنادقة وضعته.\n٢ - أبو حاتم الرازي كما في \"ميزان الاعتدال\" للذهبي ٤/ ٨٣.\n٣ - ابن عدي في كتابه \"الكامل في ضعفاء الرجال\" ٧/ ١٢٧.\n٤ - أبو عبد الله الحاكم في كتابه \"المدخل\" (ص ١٩)، وكما في \"ميزان الاعتدال\" للذهبي ٤/ ٢٧٩.\n٥ - ابن الجوزي في كتابه \"الموضوعات\" ١/ ٣٩٣.\n٦ - أبو الفضائل الصغاني في كتابه \"الموضوعات\" (ص ٢٦)، وكتابه \"الدر الملتقط في تبيين الغلط\" (ص ٥١).\n٧ - شيخ الإسلام ابن تيمية في مواضع من كتبه منها في \"مجموع الفتاوى\" ١٣/ ٣٥٤، حيث نقل اتفاق العلماء على أنه موضوع.\n٨ - ابن قيم الجوزية في \"المنار المنيف في الصحيح والضعيف\" (ص ١١٣) حيث عده من الموضوعات.\n٩ - أبو عبد الله الذهبي في \"ميزان الاعتدال\" ٤/ ٨٣ عده خبرًا باطلًا موضوعًا.\n١٠ - الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٢/ ١٨٠.\n١١ - ابن كثير في \"تفسير القرآن العظيم\" ٨/ ٥ قال: وهو منكر من سائر طرقه.\n١٢ - زين الدين العراقي في \"ألفية الحديث\" وشرحها \"فتح المغيث\" للسخاوي (ص ١٢٥).\n١٣ - شمس الدين السخاوي في \"فتح المغيث بشرح ألفية الحديث\" ١/ ٣٠٥. =","vol":"26","page":444},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ١٤ - جلال الدين السيوطي في حاشيته على \"أنوار التنزيل\" للبيضاوي كما في \"الفتح السماوي بتخريج أحاديث تفسير البيضاوي\" للمناوي ١/ ٤٥٤، وفي \"اللآلئ المصنوعة\" ١/ ٢٢٧.\n١٥ - محمد بن طاهر الفتنى الهندي في \"تذكرة الموضوعات\" (ص ٨٢).\n١٦ - المناوي في \"الفتح السماوي بتخريج أحاديث تفسير البيضاوي\" ٢/ ٥٤٦ وغيرها.\n١٧ - محمد بن علي الشوكاني في \"الفوائد المجموعة في الأحاديث الموضوعة\" (ص ٢٩٦).\nوأخيرًا: فهذا ما تيسير جمعه من طرق الحديث، وكلام العلماء عليه، وبهما يعلم بطلان الحديث، وسقوطه.\nوالمصنف رحمه الله تعالى استوعب تخريجه من سائر الطرق المذكورة، فصار عمدة لغيره، وهدفا وجه جماعة من العلماء سهام النقد واللوم عليه بسبب تخريجه له، وعذره أنه في كل موضوع يذكره يسوقه بإسناده، والله أعلم.","vol":"26","page":445},{"text":"قوله -﷿-:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5612>١ </span>- ﴿إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ (١)﴾\nفيما أظهروا لأنهم أضمروا خلافه (١).\n\n<span data-type=\"title\" id=toc-5613>٢ </span>- ﴿اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً﴾ سترة (٢).\n_________\n(١) عبارة المصنف ﵀ تنبئ عن جنوحه إلى حمل قول الله تعالى عن المنافقين: \"قالوا نشهد\" على المجاز دون الحقيقة، واللفظ القرآني يحتمل الأمرين، ووجهه: أن مراتب المنافقين متفاوتة في النفاق، وشدة الكفر، فمنهم من آمنوا لما سمعوا آيات القرآن، أو لاحت لهم أنوار من النبي -ﷺ- لم تثبت في قلوبهم، ثم رجعوا إلى الكفر للوم أصحابهم عليهم، أو لإلقائهم الشك في نفوسهم. وقد كان هذا الصنف موجودًا كما ذكره ابن عطية فهؤلاء إسناد الشهادة والإيمان إليهم حقيقة لا مجاز.\nومنهم من خالجهم خاطر الإيمان فترددوا وقاربوا أن يؤمنوا ثم نكصوا على أعقابهم فشابه أول حالهم حال المؤمنين حين خطور الإيمان في قلوبهم، وهاتان الصورتان لم يذكرهما المصنف.\nومنهم -وهو ما أراده المصنف- من أظهروا الإيمان كذبًا وهذا هو الفريق الأكثر، وليس ما أظهروه في شيء من الإيمان، فإطلاق اسم الإيمان على مثل هذا الفريق مجاز بعلاقة الصورة.\nوعلى هذا الاعتبار يجوز أن يكون ﴿ثُمَّ كَفَرُوا﴾ مستعملًا في معنييه الأصلي والمجازي على ما يناسب محمل فعل آمنوا والله أعلم.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣١١ - ٣١٢، \"التحرير والتنوير\" لابن عاشور ٢٨/ ٢٣٧.\n(٢) \"جامع البيان\" للطبري ٢٨/ ١٠٦، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٦٧)، =","vol":"26","page":446},{"text":"﴿فَصَدُّوا عَنْ سَبِيلِ اللَّهِ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ﴾.\n\n<span data-type=\"title\" id=toc-5614>٣ </span>- ﴿ذَلِكَ بِأَنَّهُمْ آمَنُوا﴾ أقروا إذا رأوا المؤمنين.\n﴿ثُمَّ كَفَرُوا﴾ إذا خلوا إلى المشركين ﴿فَطُبِعَ عَلَى قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ﴾.\n\n<span data-type=\"title\" id=toc-5615>٤ </span>- ﴿وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ﴾\nلاستواء خلقها، وحُسن صورتها، وطُول قامتها (١). قال ابن عباس -﵄-: وكان عبد الله بن أُبي جسيمًا صحيحًا فصيحًا ذلق اللسان (٢)، فإذا قال؟ سمع النبي -ﷺ- قوله (٣).\nقال الله تعالى: ﴿أَجْسَامُهُمْ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ كَأَنَّهُمْ خُشُبٌ مُسَنَّدَةٌ﴾ أشباح\n_________\n= \"تفسير القرآن\" للسمعاني ٥/ ٤٤٠.\n(١) \"جامع البيان\" للطبري ٢٨/ ١٠٧، \"معاني القرآن\" للزجاج ٥/ ١٧٦، \"النكت والعيون\" للمارودي ٦/ ١٠.\n(٢) أي: طلق اللسان، يقال: تكلم فلان بلسان ذلق طلق. أي: فصيح بليغ. \"لسان العرب\" لابن منظور مادة [طلق].\n(٣) ذكره السمعاني في \"تفسير القرآن\" ٥/ ٤٤١ بلا نسبة، والبغوي في \"معاني التنزيل\" ٨/ ١٢٩، وابن الجوزي في \"زاد المسير\" ٨/ ٢٧٤، والخازن في \"لباب التأويل في معاني التنزيل\" ٤/ ٢٩٧، والزجاج في \"معاني القرآن\" ٥/ ١٧٦.\nوظاهر اللفظ أن عموم المنافقين كانوا على هذِه الصفة، ولكن تفسير ابن عباس ﵄ المذكور خصص هذا العموم، والأمر كذلك، إذ يبعد أن يكون جميع المنافقين أحاسن الصور، وعليه: فالمراد بضمير الجمع واحد معين وهو ابن أبي على قول ابن عباس، أو عدد محدود كما جاء عن الكلبي أنه قال: إن المراد: إنه أُبي، والجد بن قيس، ومعتب بن قشير. والله أعلم.\nانظر: \"الكشاف\" للزمخشري ٦/ ١٢٤، \"التحرير والتنوير\" لابن عاشور =","vol":"26","page":447},{"text":"بلا أرواح، وأجسام بلا أحلام (١). قرأ الأعمش، والكسائي، وأبو عمرو -غير عبّاس-، وقنْبُل عن ابن كثير: ﴿خُشُبٌ﴾ مخففًا بجزم الشين (٢).\nوهي قراءة البراء بن عازب -﵄- (٣)، واختيار أبي عبيد؛ قال لمذهبها في العربية: وذلك أن واحدتها خشبة، ولم نجد في كلامهم اسمًا على مثل (٤) فعلة جمع على فُعُل بضم الفاء والعين (٥). ويلزم من ثقّلها أن يُثقِّل البدن أيضًا فيقرأ: (والبُدُن\n_________\n= ٢٨/ ٢٣٩.\n(١) \"جامع البيان\" للطبري ٢٨/ ١٠٧، \"باهر البرهان في معاني مشكلات القرآن\" لبيان الحق النيسابوري ٥/ ١٥٠٤.\nقال السمعاني في \"تفسير القرآن\" ٥/ ٤٤١: وإنما مثلهم بالخشب، لأن الخشب لا قلب له ولا عقل ولا يعي خبرًا ولا يفهمه. ويقال في العادة فلان خشب. أي: ليس له عقل ولا فهم. اهـ.\n(٢) \"السبعة\" لابن مجاهد (ص ٦٣٦)، \"التيسير في القراءات السبع\" للداني (ص ١٧١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١٦، \"معاني القرآن\" للفراء ٣/ ١٥٨، \"جامع البيان\" للطبري ٥٨/ ١٢٨، \"فتح الباري\" لابن حجر ٨/ ٦٤٧.\nوبخصوص رواية قنبل عن ابن كثير قال عنها ابن مهران في \"المبسوط في القراءات العشر\" (ص ٣٧١): وليس يصح ذلك. والله أعلم.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢٥، \"البحر المحيط\" لأبي حيان ٨/ ٢٦٨.\n(٤) كذا، وفي هامش الأصل: وزن.\n(٥) بل جاء هذا الجمع على ندرة ولم يحفظ إلا في: ثمرة وعليه فيكون خشب على مثال: جمع الجمع، وإن لم يسمع مفردًا.","vol":"26","page":448},{"text":"جعلناها لكم) (١) واحدتُها بدنة (٢). وقرأ الآخرون بالتثقيل (٣)، وهي اختيار أبي حاتم (٤) واختُلف فيه عن ابن كثير، وعاصم (٥).\n[٣١٤٦] أخبرنا أبو بكر بن أبي محمد الحمشاذي (٦)، حدثنا أبو بكر ابن مالك القطيعي (٧)، حدثنا محمد بن يونس بن موسى (٨)، حدثنا الأصمعي (٩)، حدثنا سليمان القافلاني (١٠) قال: جاء رجل إلى ابن\n_________\n(١) الحج: ٣٦.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢٥، \"البحر المحيط\" لأبي حيان ٨/ ٢٦٨.\nوأصل المبحث في: \"غريب القرآن وتفسيره\" لأبي عبد الرحمن اليزيدي (ص ٣٧٨)، \"جامع البيان\" للطبري ٢٨/ ١٠٨، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٦٧).\n(٣) \"السبعة\" لابن مجاهد (ص ٦٣٦)، \"التيسير\" للداني (ص ١٧١).\n(٤) \"الجامع لأحكام القرآن\" ١٨/ ١٢٥، \"البحر المحيط\" لأبي حيان ٨/ ٢٦٨.\n(٥) حاصل الخلاف المشار إليه: أن قنبلا روى عن ابن كثير أنه قرأها بالتخفيف.\nوروى عنه البزي أنه قرأها بالتثقيل، وأما عاصم: فروى عنه المفضل أنه قرأها بالتخفيف. وروى عنه عامة أصحابه قراءته لها بالتثقيل.\nوينظر في ذلك المصادر المشار إليها في توثيق القراءتين.\n(٦) عبد الرحمن بن عبد الله بن علي بن حمشاذ لم يذكر بجرح أو تعديل.\n(٧) أحمد بن جعفر بن حمدان بن مالك، ثقة\n(٨) ابن سليمان القرشي الكديمي أبو العباس البصري ضعيف.\n(٩) عبد الملك بن قريب بن عبد الملك بن علي بن أصمع صدوق.\n(١٠) في الأصل: الباقلاني، والمثبت من \"الأنساب\" للسمعاني وغيره، وهو سليمان ابن محمد بن سليمان، أبو الربيع القافلاني. والنسبة لبيع الأقفال يروي عن: عطاء والحسن وابن سيرين عداده في أهل البصرة يروي عن الأثبات الموضوعات، قال =","vol":"26","page":449},{"text":"سيرين (١)، فقال: رأيت كأني محتضن خشبة، فقال: أحسبك من أهل هذِه الآية، وتلا: ﴿كَأَنَّهُمْ خُشُبٌ مُسَنَّدَةٌ﴾ (٢).\n﴿يَحْسَبُونَ﴾ من جبنهم، وسوء ظنهم، وقلة يقينهم ﴿كُلَّ صَيْحَةٍ عَلَيْهِمْ﴾ قال مقاتل: يقول: إن نادى مناد في العسكر، أو انفلتت دابة، أو نشدت ضالة؛ ظَنُّوا أَنّهم يُرادون بذلك؛ لما في قلوبهم من الرعب (٣). وقال بعضهم: إنما ذلك لأنهم على وجل من أن يُنزل\n_________\n= النسائي: متروك، وقال ابن معين: ليس بشيء، وقال الدارقطني: ضعيف.\nانظر: \"التاريخ الكبير\" للبخاري ٤/ ٣٤، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٣٩، \" الأنساب\" للسمعاني ٤/ ٤٣٣.\n(١) ثقة ثبت.\n(٢) [٣١٤٦] الحكم على الإسناد:\nإسناده ضعيف جدًا. محمد بن يونس هو الكديمي: ضعيف.\nوسليمان القافلاني: ضعيف، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nوجدت في \"تفسير الأحلام الكبير\" المنسوب لابن سيرين (ص ١٥) خبرًا قريبًا من هذا ونصه: أن امرأة جاءت إلى ابن سيرين فأخبرته أنها رأت في منامها رجلًا مقيدًا مغلولًا. فقال لها: لا يكون هذا، لأن القيد ثبات في الدين وإيمان، والغل خيانة وكفر، فلا يكون المؤمن كافرًا. فأعادت المرأة الرؤيا عليه وأنها رأت في عنقه غلًا في ساجور، فلما سمع الساجور قال لها: نعم قد عرفت الآن، لأن الساجور من خشب والخشب في المنام نفاق في الدين كما قال في المنافقين: ﴿كَأَنَّهُمْ خُشُبٌ مُسَنَّدَةٌ﴾.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢٥، وزاد نسبته مع مقاتل للسدي.\nومقاتل يحتمل أن يكون ابن سليمان البلخي المفسر المجمع على تركه، ويحتمل: أن يكون ابن حيان، أبو بسطام البلخي الصدوق، والمشهور بالتفسير =","vol":"26","page":450},{"text":"الله فيهم أمرًا يهتك أستارهم، ويبيح دماءهم وأموالهم.\nوقال الشاعر في هذا المعنى:\nولو أنها عصفورةٌ لحسبتها ... مسوّمةً تدعو عُبيدًا وأزنما (١)\nثم قال: ﴿هُمُ الْعَدُوّ﴾ ابتداء وخبر ﴿فَاحْذَرْهُمْ﴾ ولا تأمنهم. ﴿قَاتَلَهُمُ اللَّهُ﴾ لعنهم الله ﴿أَنَّى يُؤْفَكُونَ﴾ يصرفون عن الحق (٢).\n\n<span data-type=\"title\" id=toc-5616>٥ </span>- ﴿وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ﴾\nأي: أمالوها، وأعرضوا بوجوههم إظهارًا للكراهية (٣).\nوقرأ نافع، والمفضّل، ويعقوب -برواية روح- ويخلد: بتخفيف\n_________\n= الأول والله أعلم.\n(١) البيت مختلف في قائله على أقوال ثلاثة:\nفقيل: هو للعوام بن شوذب الشيباني، وقيل: هو لجرير، وقيل: هو للبعيث.\nوهو في: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٦٩)، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٨) غير منسوب، \"الحيوان\" للجاحظ ٥/ ٢٤٠، \"جمهرة اللغة\" لابن دريد ٢/ ٨٢٨، \"عيون الأخبار\" لابن قتيبة ١/ ١٦٦، \"العقد الفريد\" لابن عبد ربه ٦/ ٥٤، \"حماسة البحتري\" (ص ٣٦١)، \"الخصائص\" لابن جني ١/ ١٣، ٢/ ١٨٠، ١٨٢، \"معجم البلدان\" لياقوت ٤/ ١٣٠.\nوعبيد، وأزنم: قبيلتان من بني يربوع. وحسبتها: بالخطاب، التفاتا من الغيبة. ومسومة: أي خيلا مسومة. قاله السيوطي في \"شواهد شرح الأشموني\" ٤/ ٤١.\n(٢) قاله ابن عباس، وأبو مالك. ذكره عنهما الماوردي في \"النكت والعيون\" ٦/ ١٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٢٦.\n(٣) قاله الحسن، وقتادة. ذكره عنهما الماوردي في \"النكت والعيون\" ٦/ ١٦.","vol":"26","page":451},{"text":"الواو (١)، وهي اختيار أبي حاتم. وقرأ الباقون بالتشديد (٢)، واختاره أبو عبيدة (٣)؟ قال: لأنهم قد فعلوها مرة بعد مرة (٤).\n﴿وَرَأَيْتَهُمْ يَصُدُّون﴾ يُعرضون عما دُعوا إليه (٥) ﴿وَهُمْ مُسْتَكْبِرُونَ﴾ لا يستغفرون.\n\n<span data-type=\"title\" id=toc-5617>٦ </span>- قوله تعالى: ﴿سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ﴾ يا محمد.\n﴿أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ﴾.\nنزلت هذِه الآيات في عبد الله بن أُبي المنافق وأصحابه، وذلك على ما ذكره أهل التفسير، وأصحاب السير: أن رسول الله -ﷺ- بلغه أن بني المصطلق يجتمعون لحربه، وقائدهم الحارث بن أبي ضرار؛ أبو جويرية زوج النبي -ﷺ- فلمّا سمع بهم رسول الله -ﷺ- خرج إليهم حتى لقيهم على ماء من مياههم يقال له: المُريسيع (٦) من ناحية\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٦٣٦)، \"التيسير\" للداني (ص ١٧١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٨، \"معاني القرآن\" للفراء ٣/ ١٥٩، \"البحر المحيط\" لأبي حيان ٨/ ٢٦٩.\n(٢) السابق.\n(٣) في (ت): أبو عبيد.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢٧، وفيهما: أبو عبيد.\n(٥) انظر \"النكت والعيون\" للماوردي ٦/ ١٧، \"تفسير القرآن\" للسمعاني ٥/ ٤٤٣.\n(٦) بضم أوله، وفتح ثانيه، بعده ياء ساكنة، وسين مهملة، بعدها ياء أخرى، وعين مهملة، على لفظ التصغير: قرية من وادي القرى.\nوالمريسيع: ماء بنجد، في ديار بني المصطلق من خزاعة. قال ابن إسحاق: من ناحية قديد إلى الشام. =","vol":"26","page":452},{"text":"قُديد إلى الساحل، فتزاحف الناس واقتتلوا فهزم الله بني المصطلق، وقُتل من قُتل منهم، ونفل رسول الله -ﷺ- أبناءهم ونساءهم وأموالهم، فأفاءها عليه (١).\nوقد أُصيب رجلٌ من المسلمين من بني كليب (٢) بن عوف بن عامر\n_________\n= \"معجم ما استعجم\" للبكري (ص ١٢٢٠)، \"معجم البلدان\" لياقوت ٥/ ١١٨.\n(١) هذا الخبر أخرجه ابن إسحاق كما في \"السيرة النبوية\" لابن هشام ٣/ ٣٠٢، ومن طريقه خليفة ابن خياط في \"تاريخه\" (ص ٨٠)، والطبري في \"جامع البيان\" ٢٨/ ١١٥، قال ابن إسحاق: حدثني عاصم بن عمر بن قتادة، وعبد الله بن أبي بكر، ومحمد بن يحيى بن حبان، كل قد حدثني بعض حديث بني المصطلق فذكره.\nوهذا الإسناد رجاله رجال الصحيح، وابن إسحاق مدلس وقد صرح بالتحديث، غير أنه مرسل وفيه إثبات القتال بين الصفين. وهو معارض بما أخرجه البخاري كتاب العتق باب من ملك من العرب رقيقا (٢٥٤١)، ومسلم كتاب الجهاد والسير، باب جواز الإغارة على الكفار في الجهاد (١٧٣٠) وغيرهما من حديث عبد الله بن عمر قال: أغار رسول الله -ﷺ- علي بني المصطلق وهم غارون، وأنعامهم تسقي على الماء، فقتل مقاتلتهم، وسبى ذراريهم، وأصاب يومئذ جويرية. وما في الصحيح أولى. ولذا قال العلامة ابن القيم في \"زاد المعاد\" ٣/ ٢٥٧ بعدما ساق الخبر المذكور: وهو وهم، فإنه لم يكن بينهم قتال، وإنما أغار عليهم على الماء، فسبى ذراريهم، وأموالهم، كما في الصحيح.\nقلت: فتحصل: أن وجود القتل والسبي مقطوع به. أما الاقتتال فلا.\nوكثير مما سيذكره المصنف في السورة من هذا الطريق، ولذا سأحيل عليه في الاتفاق والاختلاف. وقد أشار الحافظ ابن حجر في \"الكاف الشاف\" (ص ١٧٢) إلى أن المصنف والواحدي قد عزياه لأصحاب السير.\n(٢) كذا. وجاء كذلك في \"الإصابة\" لابن حجر ٦/ ٢٨٥. ولكن في عامة الكتب: كلب، وهو الصواب كما سيأتي.\nوبنو كلب ينتسبون إلى كلب بن عوف بن عامر بن ليث بن بكر بن عبد مناة بن لبانة =","vol":"26","page":453},{"text":"يقال له: هشام بن صبابة أصابه رجل من الأنصار (١) من رهط عبادة بن الصامت وهو يرى أنه من العدو، فقتله خطأ (٢).\nفبينما الناس على ذلك الماء (٣) إذ وردت واردة الناس ومع عمر بن الخطاب -﵁- أجير له من بني غفار، يقال له: جهجاه بن سعيد يقود له فرسه، فازدحم جهجاه وسنان الجهني حليف بني عوف بن الخزرج (٤) على الماء فاقتتلا فصرخ الجهني: يا معشر الأنصار، وصرخ الغفاري: يا معشر المهاجرين، فأعان جهجاها الغفاري رجل من المهاجرين يقال له: جُعال وكان فقيرًا، فقال عبد الله بن أُبيّ لجُعال: وإنك هناك؟ ! فقال: وما يمنعني أن أفعل ذلك؟ واشتد لسانُ جُعال على عبد الله بن أُبيّ، فقال عبد الله بن أُبيّ: والذي يُحلف به لأذرنَّك وبهمك غير هذا.\n_________\n= ابن خزيمة بطن من بني ليث، منهم هشام بن صبابة، وغالب بن عبد الله الليثي، ثم الكلبي، له صحبة كان أمير سرية. وهذِه النسبة مما استدركه ابن الأثير في \"اللباب في تهذيب الأنساب\" ٣/ ١٠٥ على السمعاني في \"الأنساب\".\n(١) سماه الواقدي: أوسا. كما في \"الإصابة\" لابن حجر ٦/ ٢٨٦.\n(٢) أخرجه ابن إسحاق بالإسناد المذكور كما في \"السيرة النبوية\" لابن هشام ٣/ ٣٠٢، وهو ضعيف لعلة الإرسال.\n(٣) هو ماء المريسيع كما سبق.\n(٤) عوف بن الخزرج: بطن من الخزرج، من الأزد، من القحطانية. وهم: بنو عوف ابن الخزرج بن حارثة بن ثعلبة بن عمرو مزيقياء. ومنهم عبد الله بن أبيّ بن سلول المنافق.\n\"جمهرة أنساب العرب\" لابن حزم (ص ٣٤٦، ٤٧١)، \"معجم قبائل العرب\" لرضا كحالة ٢/ ٨٥٨، \"السيرة النبوية\" لابن هشام ٢/ ٥٢٦.","vol":"26","page":454},{"text":"وغضب عبد الله بن أُبيّ، وعنده رهط من قومه فيهم زيد بن أرقم، غلام حدث السن، وقال ابن أُبيّ: أفعلوها؟ قد واقرونا (١) وكاثرونا في بلادنا، والله ما مثلنا ومثلهم إلا كما قال القائل: سَمِّن كلبك يأكلك (٢)، أما والله لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل، يعني بالأعز: نفسه، وبالأذل: رسول الله -ﷺ-.\nثم أقبل على من حضره من قومه، فقال: هذا ما فعلتم بأنفسكم، أحللتموهم بلادكم، وقاسمتموهم أموالكم. أما والله لو أمسكتم عن جُعال وذويه فضل الطعام لم يركبوا رقابكم، ولأوشكوا أن يتحولوا عن بلادكم، ويلحقوا بعشائرهم ومواليهم فلا تنفقوا عليهم حتى ينفضوا من حول محمد.\nقال زيد بن أرقم: أنت والله الذليل القليل المُبغَض في قومك، ومحمد -ﷺ- في عِزٍّ من الرحمن، ومودة من المسلمين. والله\n_________\n(١) واقرونا أي: أثقلونا، وأصل الوقر: الحمل، وأكثر ما يستعمل في حمل البغل والحمار.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢١٣ (وقر)، \"القاموس المحيط\" للفيروزآبادي ٤/ ٦٤١.\n(٢) القائل هو: حازم بن المنذر الحماني. وهو مثل سائر وله قصة:\nوذلك أن حازمًا مر بمحلة همدان فوجد غلامًا ملفوفًا في ثوب، فرحمه وحمله معه وقدم به منزله، وأمر أمة له أن ترضعه حتى كبر وراهق الحلم، فجعله راعيًا لغنمه وسماه جحيشًا، وكان لحازم ابنة يقال لها: راعوم فهويت الغلام وهويها وانتبه حازم لهذا فترصد لهم حتى عرف الحقيقة فوجدهم على الفاحشة، فقال: سمن كلبك يأكلك، فأرسلها مثلًا وشد على جحيش ليقتله ففر ولحق بقبيلته.\n\"مجمع الأمثال\" للميداني ٢/ ١٠٦.","vol":"26","page":455},{"text":"لا أحبك بعد كلامك هذا. فقال عبد الله: اسكت فإنما كنت ألعب، فمشى زيد بن أرقم إلى رسول الله -ﷺ- وذلك بعد فراغه من الغزو، فأخبره الخبر وعنده عمر بن الخطاب -﵁- فقال: دعني أضرب عنقه يا رسول الله.\nفقال رسول الله -ﷺ-: \"إذًا ترعد له أُنف كثيرةٌ بيثرب\" (١)، فقال عمر: فإن كرهت يا رسول الله أن يقتله رجل من المهاجرين فمر سعد بن معاذ، أو محمد بن مسلمة، أو عباد (بن بشر بن وقش) (٢) فليقتلوه.\nفقال رسول الله -ﷺ-: \"فكيف يا عمر إذا تحدّث الناسُ أَنَّ محمدًا يقتل أصحابه لا. ولكن أَذِّنْ بالرحيل\" (٣)، وذلك في ساعة لم يكن رسول الله -ﷺ- يرتحل فيها، فارتحل الناس وأرسل رسول الله -ﷺ- إلى عبد الله بن أُبي فأتاه فقال له: \"أنت صاحب هذا الكلام الذي بلغنيَ؟ \" فقال عبد الله: والذي نزل عليك الكتاب ما قلت شيئًا من ذلك قط وإن زيدًا لكاذب. وكان عبد الله في قومه شريفًا وعظيمًا،\n_________\n(١) معنى ترعد له أنف: أي: تنتفخ، وتضطرب أنوفهم حمية وعصبية.\nانظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٣٤ (رعد).\n(٢) وقع في الأصل: بن أسيد بن وقص، والمثبت من (ت)، وكتب الرجال.\n(٣) قول النبي -ﷺ- لعمر أخرجه البخاري كتاب التفسير، باب ﴿يَقُولُونَ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ﴾ (٤٩٠٦)، والحميدي في \"مسنده\" ٢/ ٥١٩.\nوأخرجه مع ما قبله السمعاني في \"تفسير القرآن\" ٥/ ٤٤٤، من طريق الزهري، عن عروة، عن أسامة بن زيد فذكره.","vol":"26","page":456},{"text":"فقال من حضر من الأنصار: يا رسول الله شيخنا وكبيرنا لا يُصدق عليه كلام غلام من غلمان الأنصار، عسى أن يكون هذا الغلام وهم في حديثه ولم يحفظ ما قال، فعذره النبي -ﷺ- وفشت الملامة في الأنصار لزيد، وكذبوه، وقال له عمه وكان زيد معه: ما أردت إلا أن كذبك رسول الله -ﷺ- والناس ومقتوك وكان زيد يساير النبي -ﷺ- فاستحيا بعد ذلك أن يدنو من النبي -ﷺ- (١)، فلما استقبل (٢) رسول الله -ﷺ- وسار لقيه أُسيد بن حضير فحيّاه بتحية النبوة وسلم عليه، ثم قال: يا رسول الله لقد رحت في ساعة منكرة ما كنت تروح فيها، فقال له رسول الله -ﷺ-: \"أو ما بلغك ما قال صاحبك عبد الله بن أُبي؟ \" قال: وما قال؟ قال: \"زعم أنه إن رجع\n_________\n(١) قول عم زيد بن أرقم له، وما حصل له بسبب ذلك أخرجه البخاري كتاب التفسير باب اتخذوا أيمانهم (٤٩٠١) من طرق، ومسلم في أول صفات المنافقين (٢٧٧٢)، وأحمد في \"المسند\" ٤/ ٣٧٣ (١٩٣٣٤)، وعبد بن حميد في \"المنتخب\" (ص ١١٣)، والطبراني في \"المعجم الكبير\" ٥/ ١٨٩. كلهم من طرق عن زيد بن أرقم.\nوفي المراد بعمه احتمالات ثلاث:\n١ - أن يكون المراد عمه على الحقيقة وهو: ثابت بن قيس وله صحبة.\n٢ - أن يكون المراد عبد الله بن رواحة الخزرجي إذ هو زوج أمه، وكان زيد يتيمًا في حجره.\n٣ - أن يكون المراد سعد بن عبادة، إذ هو سيد قومه الخزرج. وجاء هذا صريحًا في \"المعجم الكبير\" للطبراني ٥/ ١٩٦، بإسناد مختلف فيه.\nوانظر \"فتح الباري\" لابن حجر ٨/ ٦٤٥، \"الإصابة\" لابن حجر ٣/ ٢١.\n(٢) في \"السيرة النبوية\" لابن هشام ٣/ ٣٠٤: قال ابن إسحاق: فلما استقبل. . .","vol":"26","page":457},{"text":"إلى المدينة أخرج الأعزُّ منها الأذل\". فقال أُسيد -﵁- فأنت والله تخرجه إن شئت، هو والله الذليل وأنت العزيز؛ ثم قال: يا رسول الله، أرفق به، فوالله لقد جاء الله سبحانه بك، وإنَّ قومه لينظمون له الخرز ليتوجوه، فإنه ليرى أنك استلبته (١) ملكًا (٢). وبلغ عبد الله بن عبد الله ما كان من أمر أبيه فأتى رسول الله -ﷺ- فقال: يا رسول الله، بلغني أنك تريد قتل عبد الله بن أُبي، لما بلغك عنه، فإن كنت فاعلًا فمرني به، فإني أحمل إليك رأسه، فوالله لقد علمت الخزرج ما كان بها رجل أبر بوالديه مني، وإني أخشى أن تأمر به غيري فيقتله، فلا تدعني نفسي أن أنظر إلى قاتل عبد الله أن يمشي في الناس فأقتله، فأقتل مؤمنًا بكافر، فأدخل النار، فقال رسول الله -ﷺ-: \"بل نرفق به، ونحسن صحبته ما بقي معنا\" (٣).\n_________\n(١) في الأصل: استنبطته. وما أثبته من الهامش و\"السيرة النبوية\" لابن هشام ٣/ ٣٠٤.\n(٢) نحو هذِه الكلمة قالها سعد بن عبادة -﵁- للنبي -ﷺ- عندما عاده رسول الله -ﷺ- أخرجها البخاري، كتاب التفسير، باب ﴿وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ﴾ (٤٥٦٥)، ومسلم، كتاب الجهاد والسير، باب في دعاء النبي -ﷺ- وصبره على أذى المنافقين (١٧٩٨١).\n(٣) خبر عبد الله بن عبد الله: أخرجه ابن إسحاق كما في\"السيرة النبوية\" لابن هشام ٣/ ٣٠٥، ومن طريقه أخرجه الطبري في \"جامع البيان\" ١٦/ ١٢٨ من طريق عاصم بن عمر بن قتادة أن عبد الله أتى رسول الله، فقال: يا رسول الله. . وفيه انقطاع، فعاصم بن عمر لم يدرك عبد الله بن عبد الله -﵁-.\nويشهد له ما رواه الحميدي في \"مسنده\" ٢/ ٥٢٠ من طريق ووجه آخر وفيه انقطاع أيضًا، وله شاهدان آخران فيهما انقطاع، ولكن بمجموعها يؤيد بعضها بعضا، ويرتقي إلى درجة الحسن لغيره. والله أعلم. =","vol":"26","page":458},{"text":"قالوا: وسار رسول الله -ﷺ- بالناس يومهم ذلك حتى أمسى وليلتهم حتى أصبح، وصدر يومهم ذلك حتى آذتهم الشمس، ثم نزل بالناس، فلم يكن إلا أن وجدوا مس الأرض وقعوا نيامًا، وإنما فعل صلوات الله عليه ذلك ليشغل الناس عن الحديث الذي جرى من عبد الله بن أُبي (١) ثم راح بالناس حتى نزل على ماء بالحجاز فويق النقيع (٢) يقال له: نقعاء (٣)، فهاجت ريح شديدة آذتهم وتخوفوها\n_________\n= وانظر: \"مرويات غزوة بني المصطلق\" لإبراهيم قريبي (ص ١٩٢).\n(١) أخرجه ابن إسحاق من طريق أشياخه الثلاثة، وقد مضى بيان ما فيها، وذكر من أخرجه من طريقه.\n(٢) جاء في الأصل، و(ت): البقيع، وهو تصحيف قديم وقع فيه بعض أصحاب الحديث.\nقال الخطابي كما في \"معجم البلدان\" لياقوت: وقد صحفه بعض أصحاب الحديث بالباء، وإنما الذي بالباء مدفن أهل المدينة.\nوالنقيع: بفتح النون، وكسر القاف ثم ياء ساكنة، وعين مهملة. وهي موضع من ديار مزينة بينه وبين المدينة عشرون فرسخا ويقدر بـ (١٠٠) كيلو مترًا لأن الفرسخ يعادل خمس كيلوات.\nوقال البلادي: النقيع: واد فحل من أودية الجلس بالحجاز، وهو صدر وادي عقيق المدينة. \"معجم ما استعجم\" للبكري (ص ١٣٢٤)، \"معجم البلدان\" لياقوت ٥/ ٣٠١، \"مرويات غزوة بني المصطلق\" لإبراهيم القريبي (ص ١٩٥)، \"نسب حرب\" لعاتق البلادي (ص ٣٨٩)، \"المقادير الشرعية\" للكردي (ص ٣٠٠).\n(٣) نقعاء: بفتح أوله وإسكان ثانيه، بعده عين مهملة بعدها ألف ممدودة: اسم بئر خلف المدينة فوق النقيع من ديار مزينة، وكان طريق رسول الله -ﷺ- في غزوة بني المصطلق، وله ذكر في المغازي.\n\"معجم ما استعجم\" للبكري (ص ١٣٢٢)، \"معجم البلدان\" لياقوت ٥/ ٢٩٩.","vol":"26","page":459},{"text":"وضلت ناقة النبي -ﷺ- وذلك ليلًا، فقال رسول الله: \"لا تخافوا فإنما هَبّتْ لموت عظيم (١) من عظماء الكفار توفي بالمدينة\" قيل من هو؟ قال: \"رفاعة بن تابوت\". فقال رجل من المنافقين (٢): كيف يزعم أنه يعلم الغيب، ولا يعلم مكان ناقته، ألا يخبره الذي يأتيه بالوحي؟ فأتاه جبريل -﵇- فأخبره بقول المنافق، وبمكان الناقة، وأخبر بذلك رسول الله -ﷺ- أصحابه، وقال: \"ما أزعم أني أعلم الغيب، وما أعلمه، ولكن الله تعالى أخبرني بقول المنافق، وبمكان الناقة هي في الشعب قد تعلق زمامها بشجرة\" فخرجوا يسعون قبل الشعب فإذا هو (٣) كما قال -ﷺ- فجاؤوا بها وآمن ذلك المنافق، فلما قدموا المدينة وجدوا رفاعة بن زيد بن التابوت أحد بني قينقاع -وكان من عظماء اليهود وكهفًا للمنافقين- قد مات ذلك اليوم (٤).\n_________\n(١) أي: عقوبة له وعلامة لموته وراحة البلاد والعباد به. قاله النووي في \"شرح صحيح مسلم\" ١٧/ ١٢٧.\n(٢) اسم هذا الرجل: زيد بن اللصيت، كما أخرج الواقدي في \"المغازي\" ٢/ ٤٢٣، وقد آمن بسبب ذلك كما سيأتي.\n(٣) كذا، وكتب الناسخ فوقها: هي. وكلاهما له محمل صحيح.\n(٤) خبر هبوب الريح، ومقتل اليهودي: أخرجه ابن إسحاق كما في \"السيرة النبوية\" لابن هشام ٣/ ٣٠٤، ومن طريقه الطبري في \"جامع البيان\" ٢٨/ ١١٥ - ١١٦ من طريق أشياخه الثلاثة.\nوأخرجه مسلم من حديث جابر بن عبد الله، كتاب صفة المنافقين وأحكامهم (٢٧٨٢)، غير أنه لم يسم فيه الذي مات من المنافقين، وأخرجه عبد بن حميد في \"المنتخب\" (ص ٣١٥) من طريقين سمي في أحدهما اسم المنافق. =","vol":"26","page":460},{"text":"فلما وافى رسول الله -ﷺ- المدينة قال زيد بن أرقم: جلست في البيت لما بي من الهم والحياء، فأنزل الله تعالى سورة المنافقين في تصديق زيد، وتكذيب عبد الله بن أُبي، فلما نزلت أخذ رسول الله -ﷺ- بأذن زيد -﵁- فقال: \"يا زيد، إن الله تعالى صدقك وأوفى بأذنك\" (١).\nوكان عبد الله بن أُبي بقرب المدينة، فلما أراد أن يدخلها جاء ابنه عبد الله بن عبد الله بن أُبي حتى أناخ على مجامع طرق المدينة، فلما\n_________\n= وأخرجه أحمد في \"المسند\" ٣/ ٣١٥ (١٤٣٧٨)، ٣٤١ (١٤٦٧٦)، ٣٤٦ (١٤٧٣٢) من طرق ثلاثة من حديث جابر، وليس في شيء منها اسم المنافق.\nوأخرجه الواقدي في \"المغازي\" ٢/ ٤٢٣ من حديث جابر بن عبد الله، ورافع بن خديج، وعبادة بن الصامت.\n(١) خبر زيد بن أرقم وقول النبي -ﷺ- له:\nأخرجه البخاري كتاب التفسير باب: ﴿ذَلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا. .﴾ (٤٩٠٢)، ومسلم، كتاب صفات المنافقين وأحكامهم (٢٧٧٢)، والترمذي، كتاب التفسير باب ومن سورة المنافقين (٣٣١٢)، والنسائي في \"التفسير\" ٢/ ٤٣٤، وأحمد ٤/ ٣٦٨ (١٩٢٨٥)، ٣٧٣ (١٩٣٣٤) كلهم من طريق أبي إسحاق السبيعي.\nوأخرجه الترمذي كتاب التفسير باب ومن سورة المنافقين (٢٣١٢)، والواحدي في \"أسباب النزول\" (ص ٤٥٠) من طريق أبي سعيد الأزدي كلاهما عن زيد بن أرقم به.\nوأخرجه ابن إسحاق كما في \"السيرة النبوية\" لابن هشام ٣/ ٣٠٥ من طريق أشياخه الثلاثة، ومن طريقه الطبري في \"جامع البيان\" ٢٨/ ١١٦.\nوأخرجه الطبري في \"جامع البيان\" ٢٨/ ١١٤ عن الحسن مرسلًا.\nوأخرجه ابن سعد، وابن المنذر، والطبراني، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٣٥.","vol":"26","page":461},{"text":"جاء أبوه عبد الله بن أُبي قال: وراءك. قال: مالك؟ ويلك. قال: والله ما تدخلها أبدًا إلا بإذن رسول الله -ﷺ- ولتعلمن اليوم من الأعز من الأذل، فشكا عبد الله إلى رسول الله -ﷺ- ما فعل (١) ابنه، فأرسل إليه رسول الله -ﷺ- أن خل عنه يدخل، فقال: أما إذا جاء أمر النبي -ﷺ- فنعم، فدخل ولم يلبث إلا أيامًا قلائل حتى اشتكى ومات (٢).\n_________\n(١) كذا. وكتب الناسخ فوقها: صنع.\n(٢) هذا الموقف أخرجه عبد بن حميد عن محمد بن سيرين مرسلًا كما في \"الدر المنثور\" للسيوطي ٦/ ٣٣٩ - ٣٤٠.\nوأخرجه عبد بن حميد أيضًا عن عكرمة مرسلًا كما في \"الدر المنثور\" للسيوطي ٦/ ٣٣٩، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٤، عن عكرمة، وابن زيد.\nوالترمذي في التفسير (٣٣١٥)، والحميدي في \"المسند\" ٢/ ٥٢٠ مختصرًا، وهو في \"الدر المنثور\" للسيوطي ٦/ ٣٣٩.\nوأخرجه الطبراني عن أسامة بن زيد من وجه آخر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٣٩.\nوابن المنذر عن ابن جريج كما في \"الدر المنثور\" للسيوطي ٦/ ٣٣٩.\nوقد مر قريبًا موقف آخر له مع أبيه عندما طلب من النبي -ﷺ- أن يقتل أباه.\nوفي هذين الموقفين: تتجلى عظمة عقيدة الإسلام الخالدة، وكيف يكون أثرها في النفوس فالعرب قبل الإسلام كانوا يتداعون من مكان بعيد فيما بينهم حمية وعصبية للقبيلة والعشيرة وفي سنوات معدودة تصهر هذِه العقيدة تلك الروابط الأرضية، فيصبح مراد الله تعالى مقدما في نفوس أهل الإسلام من الصحابة الكرام على ما تهواه نفوسهم، ولم يكن موقف عبد الله -﵁- هذا بدعا من المواقف.\nفهذا أبو عبيدة يقتل أباه يوم بدر، وهذا أبو بكر الصديق هم بقتل ابنه عبد الرحمن، وهذا مصعب بن عمير يقتل أخاه عبيد بن عمير، وهذا عمر يقتل قريبًا =","vol":"26","page":462},{"text":"قالوا: فلما نزلت هذِه الآية (١) وبان كذب عبد الله بن أُبي، قيل له: يا أبا حباب، إنه قد نزل فيك آي شداد، فاذهب إلى رسول الله -ﷺ- يستغفر لك، فلوى رأسه، ثم قال: أمرتموني أن أؤمن فقد آمنت، وأمرتموني أن أعطي زكاة مالي فقد أعطيت، فما بقي إلا أن أسجد لمحمد، فأنزل الله تعالى: ﴿وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ (٥) سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ (٦)﴾.\n\n<span data-type=\"title\" id=toc-5618>٧ </span>- ﴿هُمُ الَّذِينَ يَقُولُونَ لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللَّهِ حَتَّى يَنْفَضُّوا﴾\nيتفرقوا ﴿وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ﴾ فلا يقدر أحدٌ أن يعطي أحدًا شيئًا إلا بإذنه، ولا أن يمنعه شيئًا إلا بمشيئته.\nقال رجل لحاتم الأصم: من أين تأكل؟ فقرأ: ﴿وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ وَلَكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ﴾ (٢).\nوقال الجُنيد: خزائن السماء: الغيوب، وخزائن الأرض:\n_________\n= له، وهذا حمزة وعلي بن أبي طالب، وعبيدة بن الحارث -﵃- جميعًا يقتلون: عقبة، وشيبة، والوليد بن عتبة وهم من عشيرتهم.\nوفي كل هؤلاء نزل قوله تعالى يوم بدر: ﴿لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُولَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ﴾ [المجادلة: ٢٢].\nانظر \"تفسير القرآن العظيم\" لابن كثير ١٣/ ٤٦٨.\n(١) جاء في الهامش، و(ت): الآيات، وهي أوضح في بيان المراد.\n(٢) \"المحرر الوجيز\" لابن عطية ٥/ ٣١٤، \"الجامع لأحكام القرآن\" ١٨/ ١٢٨. =","vol":"26","page":463},{"text":"القلوب، وهو علام الغيوب، ومقلب القلوب (١). وكان الشبلي ﵀ يقول: ولله خزائن السموات والأرض، فأين تذهبون (٢).\n\n<span data-type=\"title\" id=toc-5619>٨ </span>- ﴿يَقُولُونَ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ﴾\nيعني: من غزاة بني لحيان ثم بني المصطلق، وهم حي من هُذيل (٣).\n_________\n= أخرجه البيهقي في \"شعب الإيمان\" ٢/ ١١٤، وانظر \"طبقات الصوفية\" للسلمي (ص ٢٨٠ - ٢٨٣).\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨، والسمعاني في \"تفسير القرآن\" ٥/ ٤٤٥ وجهًا في الآية ولم ينسباه للجنيد. بل صدراه بقولهم: وفيه لأصحاب الخواطر: أن خزائن السموات الغيوب، وخزائن الأرض: القلوب.\nوأخرج أبو سعد الماليني في \"الأربعين في شيوخ الصوفية\" (ص ١١٣)، وابن عساكر في \"تاريخ دمشق\" ٥/ ١٣٩ أن أبا سعيد الخزاز يقول من معناها: خزائنه في السماء الغيوب، وفي الأرض القلوب.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ١٦/ ٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٢٨.\n(٣) وبنو لحيان فخذ من قبيلة هذيل وهي قبيلة يقال لها: هذيل بن مدركة بن إلياس بن مضر بن نزار بن معد بن عدنان. وهذيل قبيلة حجازية ينقسمون إلى قسمين: شمالي وجنوبي الشمالي منهم تقع ديارهم في أطراف مكة، وخاصة من جهة الطائف، ومن هذا القسم: بنو لحيان وهم ستة بطون معروفة عند من يعني بهذا العلم.\n\"الأنساب\" للسمعاني ٥/ ٦٣١، \"معجم قبائل العرب\" لعمر رضا كحالة ٣/ ١٢١٣، \"المنتخب في ذكر أنساب قبائل العرب\" (ص ٥٠٨) لعبد الرحمن بن حمد المغيري.","vol":"26","page":464},{"text":"﴿لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ﴾ فعزة الله تعالى: قهره من دونه، وعزة رسوله: إظهار دينه على الأديان كلها، وعزة المؤمنين: نصره إياهم على أعدائهم وهم ظاهرون.\nوقيل: عزة الله الولاية، قال الله تعالى: ﴿هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ﴾ (١) وعزة الرسول الكفاية، قال تعالى: ﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ﴾ (٢)، وعزة المؤمنين الرفعة والرعاية، قال الله تعالى: ﴿وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ﴾ (٣) وقال تعالى: ﴿وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا﴾ (٤).\nوقيل: عزة الله الربوبية، وعزة الرسول النبوة، وعزة المؤمنين العبودية (٥).\nوكان جعفر الصادق ﵀ يقول: من مثلي ورب العرش معبودي، من مثلي وأنت لي (٦).\nوقيل: عز الله تعالى خمسة:\nعز الملك والبقاء، وعز العظمة والكبرياء، وعز البذل والعطاء، وعز الرفعة والغناء، وعز الجلال والبهاء.\n_________\n(١) الكهف: ٤٤.\n(٢) الحجر: ٩٥.\n(٣) آل عمران: ١٣٩.\n(٤) الأحزاب: ٤٣.\n(٥) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" ٣٤١/ أكلاما طويلا قريبا من هذا.\n(٦) لم أجده.","vol":"26","page":465},{"text":"وعز الرسول خمسة: عز السبق والابتداء، وعز الأذان والنداء، وعز قدم الصدق على الأنبياء، وعز الاجتباء والاصطفاء، وعز الظهور على الأعداء.\nوعز المؤمنين خمسة: عز التأخير، بيانه: \"نحن الآخرون السابقون يوم القيامة\" (١)، وعز التيسير؛ بيانه: ﴿وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ﴾ (٢)، ﴿يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ﴾ (٣) وعز التبشير، بيانه: ﴿وَبَشِّرِ الْمُؤْمِنِينَ بِأَنَّ لَهُمْ مِنَ اللَّهِ فَضْلًا كَبِيرًا (٤٧)﴾ (٤)، وعز التوقير، بيانه: ﴿وَأَنْتُمُ الْأَعْلَوْنَ﴾ (٥) وعز التكثير، بيانه (إنهم أكثر الأمم) (٦) ﴿وَلَكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ﴾.\n_________\n(١) هذا جزء من حديث رواه أبو هريرة -﵁- مرفوعًا.\nأخرجه البخاري كتاب الجمعة، باب فرض الجمعة (٨٧٦)، باب هل على من لم يشهد الجمعة غسل (٨٩٦)، ومسلم كتاب الجمعة، باب هداية هذِه الأمة ليوم الجمعة (٨٥٥)، والبغوي في \"شرح السنة\" ١٠/ ٦٨ - ٦٩.\n(٢) القمر: ١٧.\n(٣) البقرة: ١٨٥.\n(٤) الأحزاب: ٤٧.\n(٥) آل عمران: ٨٨.\n(٦) هذا اللفظ لم أجده، غير أن معناه جاء من حديث جماعة:\n١ - أخرج الترمذي كتاب صفة الجنة باب ما جاء في صف أهل الجنة (٢٥٤٦)، وأحمد في \"المسند\" ٥/ ٣٤٧ (٢٢٩٤٠) من حديث بريدة بن الحصيب، ورواه أحمد في \"المسند\" ٤١/ ٤٥٣ (٤٣٢٨) من حديث ابن مسعود أن رسول الله -ﷺ- قال: \"أهل الجنة عشرون ومائة صف، ثمانون منها من هذِه الأمة، وأربعون من سائر الأمم\" وهو حديث صحيح. =","vol":"26","page":466},{"text":"<span data-type=\"title\" id=toc-5620>٩ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ﴾\nتشغلكم (١) ﴿أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ﴾ قال المفسرون: يعني الصلوات الخمس (٢)، نظيره قوله: ﴿رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ﴾ (٣) ﴿وَمَنْ يَفْعَلْ ذَلِكَ فَأُولَئِكَ هُمُ الْخَاسِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-5621>١٠ </span>- ﴿وَأَنْفِقُوا مِنْ مَا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي﴾\nأمهلتني، يجوز أن يكون (٤) (لا) صلة فيكون الكلام بمعنى\n_________\n= ٢ - وأخرج البخاري كتاب الأنبياء باب وفاة موسى وذكره بعده (٣٤١٠) كتاب الطب باب من لم يرق (٥٧٥٢)، كتاب الرقاق، باب يدخل الجنة سبعون ألفًا (٦٤٧٢) كتاب الرقاق باب ومن يتوكل (٦٥٤١)، ومسلم كتاب الإيمان باب الدليل على دخول طوائف من المسلمين الجنة بعير حساب ولا عذاب (٢٢٠)، من طريق سعيد بن جبير عن ابن عباس عن النبي -ﷺ- قال: \"عرضت على الأمم، فرأيت النبي ومعه الرهط، والنبي معه الرجل والرجلان، والنبي وليس معه أحد إذ رفع لي سواد عظيم فظننت أنهم أمتي فقيل لي: هذا موسى وقومه، فنظرت فإذا سواد عظيم فقيل لي هذِه أمتك، ومعهم سبعون ألفًا يدخلون الجنة بغير حساب ولا عذاب. . \" الحديث.\n(١) قاله سهل التستري، ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" (٣٤١/ ب).\n(٢) جاء هذا التفسير عن جماعة منهم: الضحاك، وعطاء، وقتادة.\nوأقوالهم مخرجة في \"جامع البيان\" للطبري ٢٨/ ١١٧، \"تعظيم قدر الصلاة\" للمروزي ١/ ١٢٧، \"الدر المنثور\" للسيوطي ٦/ ٣٤٠ - ٣٤١، \"النكت والعيون\" للماوردي ٦/ ١٨، \"زاد المسير\" لابن الجوزي ٨/ ٢٧٧.\n(٣) النور: ٣٧.\n(٤) كذا، وفي (ت): تكون.","vol":"26","page":467},{"text":"التمني، ويجوز أن تكون بمعنى هلّا فتكون استفهامًا (١).\n﴿إِلَى أَجَلٍ قَرِيبٍ﴾ يعني: مثل ما أجلت لي في الدنيا ﴿فَأَصَّدَّقَ﴾ فأتصدق (٢) وأزكي مالي ﴿وَأَكُنْ مِنَ الصَّالِحِينَ﴾ (٣) المؤمنين، نظيره قوله: ﴿وَمَنْ صَلَحَ مِنْ آبَائِهِمْ﴾ (٤)، هذا قول مقاتل، وجماعة من المفسرين (٥).\nوقالوا: نزلت هذِه الآية في المنافقين.\nوقيل: الصلاح هاهنا: الحج. والآية نازلة في المؤمنين (٦).\nروى الضحاك، وعطية عن ابن عباس -﵄- قال: ما من أحد\n_________\n(١) \"معالم التنزيل\" للبغوي ٨/ ١٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٣١.\nوما اختاره المصنف من أن لولا للتمني، هو أحد استعمالات لولا على المجاز أو الكناية لا على الحقيقة. وأما تجويزه أن تكون بمعنى هلا وهو التحضيض، وهذا الاستعمال الحقيقي لـ \"لولا\" مال إليه الفراء.\nانظر: \"معاني القرآن\" للفراء ٢/ ٨٥، \"التحرير والتنوير\" لابن عاشور ٢٨/ ٢٥٣.\n(٢) وروي أن سعيد بن جبير قرأ: (فأتصدق وأكون)، كما في \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥٨).\n(٣) في الأصل: (وأكون) والمصنف يثبت فيما يكتب قراءة حفص عن عاصم، وحفص يقرأها بالجزم، نعم روي عن عاصم أنه قرأها كذلك بالنصب كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤١، ولكن المشهور الجزم وعليه نسخة (ت).\n(٤) الرعد: ٣٣.\n(٥) \"معالم التنزيل\" للبغوي ٨/ ١٣٤.\n(٦) \"معالم التنزيل\" للبغوي ٨/ ١٣٤، وفي (ت)، و\"زاد المسير\" لابن الجوزي ٨/ ٢٧٨، \"البحر المحيط\" لأبي حيان ٨/ ٢٧٠، أن قائل هذا القول هو ابن عباس ﵄. ويؤيد هذا ما بعده.","vol":"26","page":468},{"text":"يموت، وكان له مال فلم يؤد زكاته، وأطاق الحج فلم يحج إلا سأل الرجعة عند الموت. فقالوا: يا ابن عباس، اتق الله فإنما نرى هذا للكافر يسأل الرجعة. قال: أنا أقرأ عليكم به قرآنًا، ثم قرأ هذِه الآية إلى قوله: ﴿فَأَصَّدَّقَ وَأَكُنْ مِنَ الصَّالِحِينَ﴾ قال: أحج (١).\n[٣١٤٧] أخبرنا ابن فنجويه الدينوري (٢)، حدثنا ابن حمدان (٣)، حدثنا ابن سهلويه (٤) حدثنا سلمة (٥)، حدثنا عبد الرزاق (٦)، أخبرنا الثوري (٧) عن يحيى بن أبي حية (٨) عن الضحاك (٩) عن ابن عباس -﵄- (١٠).\n_________\n(١) رواية عطية هذِه أخرجها الطبري في \"جامع البيان\" ٢٨/ ١١٨.\n(٢) هو أبو عبد الله الحسين بن محمد، ثقة صدوق كثير رواية المناكير.\n(٣) القطيعي ثقة.\n(٤) إبراهيم بن سهلويه، لم أجده.\n(٥) هو سلمة بن شبيب الحجري، ثقة.\n(٦) الصنعاني، ثقة حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٧) هو سفيان بن سعيد، ثقة إمام حافظ حجة كان ربما دلس.\n(٨) هو أبو جناب الكلبي الكوفي، ضعفوه لكثرة تدليسه.\n(٩) ابن مزاحم الهلالي، صدوق كثير الإرسال.\n(١٠) [٣١٤٧] الحكم على الإسناد:\nإسناده ضعيف لحال يحيى بن أبي حية، ضعفوه لكثرة تدليسه.\nثم إن الضحاك لا يصح له سماع من ابن عباس فهو منقطع كما قاله ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٦.\nالتخريج:\nالخبر جاء عن ابن عباس موقوفًا، ومرفوعًا. =","vol":"26","page":469},{"text":"(يعني احتج بأول الآية) (١).\nواختلف القراء في قوله: (فأصدق وأكون من الصالحين) (٢) فقرأ أبو عمرو، وابن محيصن: (وأكون) بالواو ونصب النون على جواب التمني، أو الاستفهام بالفاء (٣). قال أبو عمرو: إنما حُذفت الواو من\n_________\n= أخرجه الترمذي كتاب التفسير باب ومن سورة المنافقين (٣٣١٦)، وابن زنجويه في \"الأموال\" ٢/ ٧٨٠، والطبري في \"جامع البيان\" ٢٨/ ١١٨ من طريق أبي جناب الكلبي عن الضحاك عن ابن عباس موقوفًا عليه.\nوأخرجه عبد بن حميد في \"المنتخب\" (ص ٢٣١)، ومن طريقه الترمذي كتاب التفسير باب ومن سورة المنافقين (٣٣١٦)، وابن المنذر وابن أبي حاتم، والطبراني، وابن مروديه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٠ من طريق أبي جناب به مرفوعًا.\nقال أبو عيسى الترمذي بعد إخراجه: هكذا روى سفيان بن عيينة وغير واحد هذا الحديث عن أبي جناب عن الضحاك عن ابن عباس قوله ولم يرفعوه. وهذا أصح من رواية عبد الرزاق -أي التي فيها رفع الخبر- وأبو جناب اسمه: يحيى بن أبي حية، وليس هو بالقوي في الحديث. اهـ. قال المباركفوري في \"تحفة الأحوذي\" ٩/ ٢٢٢ شارحًا كلام الترمذي: أي هذا الحديث الموقوف أصح من المرفوع وليس هو بالقوي. اهـ. أي أنه أقوى الضعيفين.\nوقد سبق نقل كلام ابن كثير بعد ذكره للحديث قال: رواية الضحاك عن ابن عباس فيها انقطاع. اهـ.\nقلت: وقد أخرجه الطبري في \"جامع البيان\" ٢٨/ ١١٨ من طرق أخرى عن الضحاك من قوله.\n(١) من (ت).\n(٢) هذِه على غير القراءة المشهورة عن حفص عن عاصم وقد مضى بيان ما فيها قريبًا.\n(٣) \"السبعة\" لابن مجاهد (ص ٦٣٧)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧١)، \"جامع البيان\" للطبري ٢٨/ ١١٨، \"الحجة\" لابن زنجلة (ص ٧١٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٢ - ٣٢٣.","vol":"26","page":470},{"text":"المصحف اختصارًا كما حذفوها من كلمن، وأصلها الواو (١). وقال الفرّاء: ورأيت في بعض مصاحف عبد الله: ﴿فَقُولَا﴾ (٢)، (فقلا) بغير واو (٣) وتصديق هذِه القراءة:\n[٣١٤٨] ما أخبرنا محمد بن نعيم (٤)، وأخبرنا الحسين (٥) بن أيوب، أخبرنا علي بن عبد العزيز (٦)، حدثنا القاسم بن سلام (٧)، حدثنا (حجاج عن هارون) (٨) قال: في حرف أُبي بن كعب،\n_________\n(١) ذكره السمعاني في \"تفسير القرآن\" ٥/ ٤٤٧، وابن الجوزي في \"زاد المسير\" ٨/ ٢٧٨. وقد عارض هذا القول محمد بن يزيد فيما حكاه النحاس في (إعراب القرآن\" ٤/ ٤٣٧.\nوقول أبي عمرو: كلمن يشير إلى الكلمة الرابعة من حروف أباجاد وهي: أبجد، هوز، حطي، كلمن ... وهي الحروف الأبجدية التي كان العرب يتعلمون ويعلمون القراءة والكتابة من خلالها، وهي المعروفة بحساب الجمل.\nوقيل إن أصلها أسماء ملوك للعرب العاربة.\nانظر \"مفاتيح العلوم\" للخوارزمي (ص ١١٤)، \"الفهرست\" لابن النديم (ص ٦).\n(٢) طه: ٤٤، ٤٧، الشعراء: ١٦. .\n(٣) \"معاني القرآن\" للفراء ٣/ ١٦٠، وعنه رواه ابن خالويه في \"إعراب القراءات السبع\" ٢/ ٣٦٩، وفيه زيادة في النص وهي قوله: وهو خطأ، والقراءة فقولا.\n(٤) أبو عبد الله الحاكم الإمام الحافظ الثقة.\n(٥) في (ت): الحسن. وهو أبو عبد الله الطوسي الأديب النحوي الإمام الحافظ الثقة الثبت.\n(٦) ثقة.\n(٧) أبو عبيد، الإمام المجتهد الثقة الفاضل.\n(٨) في الأصل: (حجاج بن هارون)، والمثبت من مصادر ترجمتها. وحجاج هو ابن محمد الأعور، ثقة ثبت لكنه اختلط في اخر عمره، وهارون هو ابن موسى الأزدي، ثقة مقرئ، إلا أنه رمي بالقدر.","vol":"26","page":471},{"text":"وعبد الله بن مسعود: (وأكون من الصالحين) بالواو (١).\nوقرأ الآخرون: ﴿وَأَكُنْ﴾ بالجزم عطفًا بها على قوله: ﴿فَأَصَّدَّقَ﴾ لو لم يكن فيه الفاء، وذلك أن قوله: ﴿فَأَصَّدَّقَ﴾ لو لم يكن فيه الفاء كان جزمًا (٢).\nواختار أبو عبيد: الجزم، قال: من ثلاث جهات:\nإحداها: أني رأيتها في الإمام مصحف عثمان (٣) ﴿وَأَكُنْ﴾ بحذف\n_________\n(١) [٣١٤٨] الحكم على الإسناد:\nإسناده منقطع.\nالتخريج.\nوهذِه القراءة نسبها الفراء في \"معاني القرآن\" ٣/ ١٦٠ لابن مسعود، والنحاس في \"إعراب القرآن\" ٤/ ٤٣٧، وابن خالويه في \"إعراب القراءات السبع\" ٢/ ٣٦٩، وزاد أبي بن كعب، ومثله ابن عطية في \"المحرر الوجيز\" ٥/ ٣١٥ - ٣١٦ وفيه أن قراءة أبي (وأكن)، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٣١، وأبو حيان في \"البحر المحيط\" ٨/ ٢٧١.\n(٢) \"السبعة\" لابن مجاهد (ص ٦٣٧)، \"التيسير\" للداني (ص ١٧١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٨ وهم الجمهور: ابن كثير، ونافع، وابن عامر، وعاصم، وحمزة، والكسائي. ذكرهم ابن مجاهد في السبعة.\nوتوجيه هذِه القراءة: أن من جزم فعلى عطفها على موضع فأصدق؛ لأن موضعه قبل دخول الفاء فيه جزم، لأنه جواب التمني، وجواب التمني إذا كان بغير فاء ولا واو مجزوم، لأنه غير واجب، ففيه مضارعة للشرط وجوابه، فلذلك كان مجزومًا، كما يجزم جواب الشرط، لأنه غير واجب إذ يجوز أن يقع، ويجوز أن لا يقع.\nانظر \"معاني القرآن\" للفراء ١/ ٨٦، \"الحجة\" لابن زنجلة (ص ٧١٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٣.\n(٣) المصحف الإمام يتلخص خبره في أن أمير المؤمنين عثمان بن عفان لما رأى كثرة =","vol":"26","page":472},{"text":"الواو، ثم اتفقت بذلك المصاحف فلم تختلف (١).\nوأما الثانية: إجماع أكثر قراء الأمصار عليها (٢).\nوالثالثة: أنا وجدنا لها مخرجًا واضحًا صحيحًا من العربية لا يجهله أهل العلم بها، وهو أن يكون نسقًا على محل ﴿أَصَّدَّقَ﴾ قبل دخول الفاء (٣)، وقد وجدنا مثله في أشعارهم القديمة، مثل قول القائل:\n_________\n= اختلاف الناس في وجوه القراءات استشار البقية الباقية من المهاجرين والأنصار فنسخ الصحف المنتشرة بأيدي الناس في مصحف واحد، مرتبًا لسوره واقتصر على لغة قريش، فصار هذا المصحف هو الإمام ثم أرسل منه إلى الآفاق خمسة مصاحف، ثم انتشر بعد ذلك.\nانظر: \"الإتقان في علوم القرآن\" للسيوطي ١/ ٧٩ - ٨٠.\n(١) \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٤١، قال: وروى أبو عبيد ... فذكره.\nوفي \"الإتحاف\": قال الحلواني أحمد عن خالد قال: رأيت في الإمام مصحف عثمان وأكون بالواو، ورأيته ممتلئًا دما.\nقال الجعبري: وقد تعارض نقل هذين العدلين، فلا بد من جامع، فيحتمل أن النافي رآه بعد دثور ما بعد الكاف فبقي بعدها حرف هو النون، وتكون الواو دثرت. والله أعلم. اهـ.\nوقال ابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣٨٨ بعد أن ذكر قراءة الجزم: وكذا هو مرسوم في جميع المصاحف.\n(٢) سبق ذكر من قرأ بها وأزيد قول الطبري في \"جامع البيان\" ٢٨/ ١١٨ قال: قرأ بها عامة قراء الأمصار غير ابن محيصن وأبي عمرو.\n(٣) \"علل القراءات السبع\" لابن خالويه ٢/ ٣٦٩، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٦)، \"إعراب القرآن\" للنحاس ٤/ ٤٣٧.","vol":"26","page":473},{"text":"فأبلوني بليتكم لعلي (١) ... أصالحكم وأستدرج نويا (٢)\nفجزم: واستدرج عطفًا على محل: أصالحكم قبل دخول لعل (٣).\n\n<span data-type=\"title\" id=toc-5622>١١ </span>- ﴿وَلَنْ يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ (١١)﴾.\nبالياء عاصم من طريق يحيى عن أبي بكر عنه، وحماد أيضًا (٤) وغيره بالتاء (٥).\n_________\n(١) في الأصل: (لعل)، وفي (ت) وبعض مصادر البيت التي ذكرت الشاهد منه: لعلي.\n(٢) القائل هو: أبو داود الإيادي، وهو في \"ديوانه\" (ص ٣٥٠).\nوانظر: \"معاني القرآن\" للفراء ١/ ٨٨، ٣/ ١٦٨، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٦)، \"إعراب القرآن\" للنحاس ٤/ ٤٣٧، \"إعراب القراءات وعللها\" لابن خالويه ٢/ ٣٧١، \"الخصائص\" لابن جني ١/ ١٧٦ وكلهم لم ينسبوه.\nومما استوقفني قول السيوطي في \"شرح شواهد المغني\" ٢/ ٨٣٩ هو لأبي داود الإيادي فيما عزاه الثعلبي في \"تفسيره\". اهـ.\nفلا يخلو الأمر من حالين: إما أن يكون المصنف ذكره في غير هذا الموضع، أو يكون اسم القائل سقط من هذِه النسخ التي بين يدي.\nوما سبق هو آخر ما ذكره المصنف مما يتعلق بالقراءتين وتوجيهها.\nوليعلم أن القراءتين متواترتان فلا ترجح إحداهما على الأخرى، ولذا قال الإمام الطبري بعد ذكره لهما في \"جامع البيان\" ٢٨/ ١١٩: والصواب من القول في ذلك: أنهما قراءتان معروفتان، فبأيتهما قرأ القارئ فمصيب. اهـ.\n(٣) كذا، وفي (ت) وفي بعض مصادر البيت: لعلي.\n(٤) \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧١)، \"السبعة\" لابن مجاهد (ص ٦٣٧)، \"التيسير\" للداني (ص ١٧١).\n(٥) \"السبعة\" لابن مجاهد (ص ٦٣٧). قال: وقرأ حفص -أي عن عاصم- والباقون بالتاء. \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧١).","vol":"26","page":474},{"text":"<span data-type=\"title\" id=toc-5623>٦٤ - سُورَة التَّغَابُنِ</span>","vol":"26","page":475},{"text":"سورة التغابن\nمكية، إلا قوله: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ﴾ (١) الآية.\nوهي ألف وسبعون حرفًا (٢). ومائتان وإحدى وأربعون كلمة. وثماني عشرة آية (٣).\n[٣١٤٩] أخبرنا أبو الحسين الخبّازي المقرئ (٤)، حدثنا أبو الشيخ\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٢٥، وذكره مكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٢٣ عن عطاء بن يسار.\nوهو قول ابن عباس بخلف، كما في \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٣، \"مصاعد النظر\" للبرهان البقاعي ٣/ ٨٩.\nوقيل: بل هي مدنية كلها. قاله ابن عباس.\nوأخرجه عنه ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٣.\nوقاله أيضًا عكرمة، والحسن، أخرجه عنهما البيهقي، وقتادة كما في \"الكشف عن وجوه القراءات\" لمكي.\nوالذي اختاره أبو عمرو الداني في \"البيان في عد آي القرآن\" (ص ٢٤٨) أنها مكية إلا آخرها فمدنية كما ذكر المصنف.\n(٢) \"البيان في عد آي القرآن\" للداني (ص ٢٤٨)، \"القول الوجيز\" للسمين الحلبي (ص ٣١٧).\nغير أن محقق القول الوجيز رجح أن عدد حروفها: ألف وأربعمائة وسبعون حرفًا. فالله أعلم.\n(٣) \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٢)، \"البيان في عد آي القرآن\" للداني (ص ٢٤٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٤.\n(٤) علي بن محمد بن حسن الخبازي الكبير. إمام ثقة.","vol":"26","page":477},{"text":"الحافظ (١)، حدثنا أبو داود سليمان بن أحمد بن الوليد (٢)، حدثنا سلمة ابن شبيب (٣)، حدثنا الوليد بن الوليد الدمشقي (٤)، عن عبد الرحمن بن ثوبان (٥)، عن عطاء (٦)، عن عبد الله بن عمرو -﵄- قال: قال رسول الله -ﷺ-: \"ما من مولود يولد إلا في تشابيك رأسه (٧) مكتوب خمس آيات من فاتحة سورة التغابن\" (٨).\n_________\n(١) عبد الله بن محمد بن جعفر بن حيان. الإمام الحافظ الصادق، محدث أصبهان.\n(٢) أبو داود سليمان بن أحمد بن الوليد. كتب عن لوين وسلمة بن شبيب وغيرهما، قال أبو محمد بن حبان: شيخ ثقة. \"طبقات المحدثين بأصبهان\" لأبي الشيخ ٤/ ١٦٦.\n(٣) أبو عبد الرحمن الحجري النيسابوري، ثقة.\n(٤) الوليد بن الوليد العنسي القلانسي الدمشقي، روى عن: عبد الرحمن بن ثوبان وسعيد بن بشير، وروى عنه: العباس بن الوليد بن صبح الدمشقي وأيوب الوزان وسلمة بن شبيب وغيرهم. قال أبو حاتم: صدوق ما بحديثه بأس حديث صحيح، وقال الدارقطني وغيره: متروك. \"الجرح والتعديل\" لابن أبي حاتم ٩/ ١٩، \"المجروحين\" لابن حبان ٣/ ٨١، \"ميزان الاعتدال\" للذهبي ٦/ ٢٣.\n(٥) عبد الرحمن بن ثابت بن ثوبان، صدوق يخطئ ورمي بالقدر وتغير بأخرة.\n(٦) هو ابن أبي رباح. ثقة فقيه فاضل لكنه كثير الإرسال.\n(٧) تشابيك رأسه يقال: اشتبك، وتشابك إذا اختلط والتبس وتداخل، والمقصود تداخل شعر رأسه. انظر: \"القاموس المحيط\" للفيروزآبادي ٢/ ٦٦٨.\n(٨) [٣١٤٩] الحكم على الإسناد:\nإسناده ضعيف، فيه الوليد بن الوليد تركه جماعة، وعبد الرحمن بن ثابت بن ثوبان: صدوق يخطئ.\nالتخريج:\nالحديث مداره على عبد الرحمن بن ثوبان عن عطاء، عن عبد الله بن عمرو بن العاص به. =","vol":"26","page":478},{"text":"[٣١٥٠] وأخبرنا ناقل بن راقم (١)، حدثنا عبد الله بن أحمد بن محمد (٢)، حدثنا عمرو بن محمد (٣)، حدثنا أسباط بن اليسع (٤)،\n_________\n= ورواه عنه اثنان:\n١ - الوليد بن الوليد الدمشقي عن عبد الرحمن به.\nوأخرجه من هذا الطريق المصنف، وابن حبان في \"المجروحين\" ٣/ ٨١ - ٨٢، والطبراني في \"المعجم الأوسط\" ٢/ ٢١٢.\nوابن عساكر في \"تاريخ دمشق\" ٦٣/ ١٥٠، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٢.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٧ بعد إيراده له من هذا الطريق: وهو غريب جدًّا، بل منكر.\nوقال الهيثمي في \"مجمع الزوائد\" ٦/ ٣١١ فيه الوليد بن الوليد، وثقه أبو حاتم، وابن حبان، وتركه جماعة، وبقية رجاله ثقات، وذكره السيوطي في \"اللآلئ المصنوعة\" ١/ ٩٨، وقال: موضوع.\n٢ - بكر بن عمرو المعافري عن عبد الرحمن به.\nوأخرجه من هذا الطريق البخاري في \"التاريخ الكبير\" ١/ ٤٤٥ موقوفًا.\nوشيخ البخاري فيه: الأسود بن خير أبو خير المصري لم يوثقه غير ابن حبان.\nوالحاصل: أن هذا الحديث غير صحيح لما ذكر آنفًا.\nوقد ذكر ابن عطية في \"المحرر الوجيز\" ٥/ ٣١٧ ما نصه: ذكر الثعلبي عن ابن عمر كذا أن النبي -ﷺ- قال: \"ما من مولود ... \" فذكر الحديث.\nونقله عن ابن عطية ابن عاشور فى \"التحرير والتنوير\" ٢٨/ ٢٥٨.\n(١) لم أجده.\n(٢) البلخي، لم أجده.\n(٣) الكرابيسي أو الكرباسي، لم أجده.\n(٤) أسباط بن اليسع بن أنس بن معمر الذهلي أبو طاهر البصري، روى عن: حكيم بن داود الكاشي ومحمد بن سلام البيكندي ويوسف بن زهير وغيرهم، وروى عنه: =","vol":"26","page":479},{"text":"حدثنا يحيى بن عبد الله السلمي (١)، حدثنا أبو عصمة نوح بن أبي مريم (٢)، عن علي بن زيد (٣)، عن زِرِّ بن حُبيش (٤) عن أُبي بن كعب -﵁- قال: قال رسول الله -ﷺ-: \"من قرأ سورة التغابن دفع عنه موت الفجأة\" (٥).\n_________\n= أحمد بن علي بن زيد القهدواني ومحمد بن عمرو بن سليمان النيسابوري المعروف بابن عمرويه وغيرهم، قال ابن حجر: مقبول، قيل: إنه مات سنة ثلاث وستين ومائتين، \"تهذيب الكمال\" للمزي ٢/ ٣٦٠، \"تقريب التهذيب\" لابن حجر (٣٢٣).\n(١) يحيى بن عبد الله بن زياد بن شداد السلمي أبو سهل ويقال: أبو الليث المروزي ويقال: البلخي، روى عن حفص بن غياث وعبد الله بن المبارك وأبي عصمة نوح ابن أبي مريم وغيرهم، روى عنه: البخاري وعبد الله بن علي الكرماني وخلق آخرون. قال ابن حجر: ثقة، \"تهذيب الكمال\" للمزي ٣١/ ٤٠٦، \"تقريب التهذيب\" لابن حجر (٧٥٨٢).\n(٢) كذبوه في الحديث، وقال ابن المبارك: كان يضع.\n(٣) ابن جدعان. ضعيف.\n(٤) ثقة جليل.\n(٥) [٣١٥٠] الحكم على الإسناد:\nإسناده ضعيف جدًا، ومتنه موضوع.\nعمرو بن محمد ومن دونه لم أجدهم، وأسباط مقبول، فإذا تفرد لم يقبل حديثه ونوح بن أبي مريم متهم بالكذب، وعلي بن زيد بن جدعان ليس بشيء.\nالتخريج:\nمر بيانه في أول سورة المنافقون، وقبلها مرارًا.","vol":"26","page":480},{"text":"قوله -﷿-:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5624>١ </span>- ﴿يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (١) هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ <span data-type=\"title\" id=toc-5625>(٢)﴾</span>\nاختلف العلماء في حكم هذِه الآية:\nفقال قوم: إن الله تعالى خلق الخلق مؤمنين وكافرين، قال ابن عباس -﵄-: بدأ الله تعالى خلق ابن آدم مؤمنًا وكافرًا، ثم يعيدهم يوم القيامة كما بدأ خلقهم مؤمنًا وكافرًا (١)، واحتجوا بحديث الصادق المصدوق (٢).\n_________\n(١) أخرجه الطبري في\"جامع البيان\" ٨/ ١٣٢، واللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٦٠٣، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٢ من طريق علي بن أبي طلحة. ورواه الآجري في \"الشريعة\" ٢/ ٧٢٥ من طريق عطاء بن السائب كلاهما عن أبي صالح عن ابن عباس به.\n(٢) يشير إلى حديث عبد الله بن مسعود -﵁- إذ يقول فيه:\nحدثني الصادق المصدوق قال: \"يجمع خلق أحدكم في بطن أمه أربعين يومًا نطفة. . \" الحديث. وهو حديث مشهور، إلا أن الجهمية أنكرته كما في \"تأويل مختلف الحديث\" لابن قتيبة (ص ٢١) والحديث يرويه عن ابن مسعود اثنا عشر نفسًا:\nأولًا: زيد بن وهب الجهني: ورواه عنه ثمانية أنفس:\n١ - سليمان الأعمش: ورواه عنه ثلاثة وثلاثون نفسًا:\nرواه البخاري كتاب القدر (٦٥٩٤)، كتاب التوحيد باب: قوله تعالى: ﴿وَلَقَدْ =","vol":"26","page":481},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= سَبَقَتْ كَلِمَتُنَا﴾ (٧٤٥٤)، ومسلم كتاب القدر باب كيفية الخلق الآدمي في بطن أمه (٢٦٤٣)، وأبو داود كتاب السنة باب القدر (٤٧٠٨)، وأبو داود الطيالسي في \"المسند\" (ص ٣٨)، وعثمان الدارمي في \"الرد على الجهمية\" (ص ٨١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٤٧، وأبو بكر الوراق في زيادته على كتاب \"القدر\" لابن وهب (ص ١٥٥)، وابن بطة في \"الإبانة\" ٢/ ١٩، والصيداوي في \"معجم شيوخه\" (ص ٣٥٦) كلهم من طرق عن شعبة بن الحجاج. ورواه الترمذي كتاب القدر باب ما جاء في أن الأعمال بالخواتيم (٢١٣٧)، وأحمد في \"المسند\" ١/ ٤٣٠ (٤٠٩١)، وابن أبي عاصم في \"السنة\" ١/ ٧٧، وأبو الشيخ في \"العظمة\" ٥/ ١٦٣٤، وأبو نعيم في \"حلية الأولياء\" ٨/ ٣٨٧، والصيداوي في \"معجم شيوخه\" (ص ٥٩) كلهم من طريق يحيى بن سعيد القطان. ورواه مسلم كتاب القدر (٢٦٤٣)، والترمذي كتاب القدر باب ما جاء في أن الأعمال بالخواتيم (٢١٣٧)، وابن ماجه في المقدمة باب في القدر (٧٦)، وأحمد في \"المسند\" ١/ ٣٨٢ (٣٦٢٤)، وابن بطة في \"الإبانة\" ٢/ ١٩، والصيداوي في \"معجم شيوخه\" (ص ٥٩)، وابن أبي عاصم في \"السنة\" ١/ ٧٨، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٦٠، وفي \"شعب الإيمان\" ١/ ١٨٧. كلهم من طرق عن محمد بن خازم أبي معاوية الضرير.\nورواه مسلم (٢٦٤٣)، والترمذي (٢١٣٧)، وأحمد في \"المسند\" ١/ ٤٣٠ (٤٠٩١)، وابن أبي عاصم في \"السنة\" ١/ ٧٨، والفريابي في \"القدر\" (٤٢١) وابن وهب في \"القدر\" (ص ١٥١)، والآجري في \"الشريعة\" ٢/ ٧٧٨، وابن حزم في \"المحلى\" ١/ ٤٧ كلهم من طريق وكيع بن الجراح.\nورواه ابن ماجه، وابن بطة من طريق محمد بن فضيل.\nورواه ابن ماجه، والحميدي في \"المسند\" ١/ ٦٩، والصيداوي في \"معجم شيوخه\" (ص ٥٩) من طريق محمد بن عبيد الطنافسي.\nورواه النسائي ١/ ٥٩٣ في التفسير من \"الكبرى\" من طريق شريك النخعي.\nورواه البخاري كتاب: بدء الخلق (٣٢٠٨) باب: ذكر الملائكة. من طريق أبي =","vol":"26","page":482},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الأحوص.\nورواه البخاري أيضًا كتاب: أحاديث الأنبياء (٣٣٣٢) باب: خلق آدم من طريق حفص بن غياث.\nورواه عبد الله بن وهب في \"القدر\" (ص ١٥١)، وأبو عوانة في \"المستخرج\" كما في \"فتح الباري\" ١١/ ٤٧٩ عن جرير بن حازم.\nورواه مسلم، وابن أبي عاصم في \"السنة\" ١/ ٧٨، وابن بطة في \"الإبانة\" ٢/ ١٩، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٦٠، وابن حزم في \"المحلى\" ١/ ٧٧ كلهم من طريق عبد الله بن نمير.\nورواه مسلم، وأبو يعلى الموصلي في \"المسند\" ٩/ ٨٩، وأبو بكر الوراق (ص ١٥٤)، وابن بطة في \"الإبانة\" ٢/ ١٩، وأبو عثمان الصابوني في \"عقيدة السلف\" (ص ٧٧)، وأبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ١٣٨، واللالكائي في \"شرح أصول الاعتقاد\" ٢/ ٦٥٢ كلهم من طرق عن جرير بن عبد الحميد.\nورواه مسلم كتاب القدر باب كيفية الخلق الآدمي في بطن أمه (٢٦٤٣) من طريق عيسى بن يونس.\nورواه الفريابي في \"القدر\" عن عبد الواحد، وعلي بن مسهر.\nورواه أبو داود كتاب السنة باب فى ذراري المشركين (٤٧٠٨)، وعبد الرزاق في \"المصنف\" ١١/ ١٢٣، وعثمان الدارمي في \"الرد على الجهمية\" (ص ٨٠)، وابن بطة في \"الإبانة\" ٢/ ١٩، والصيداوي في \"معجم شيوخه\" (ص ٣٥٦) كلهم من طرق عن سفيان الثوري.\nورواه أبو بكر الوراق (ص ١٥٥)، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٦١ من طريق عمار بن زريق.\nورواه أبو القاسم البغوي في \"الجعديات\" ٢/ ٩٣٧، ومن طريقه اللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٦٥٢، والبغوي في \"معالم التنزيل\" ٢/ ٧، وفي \"شرح السنة\" ١/ ١٢٨ عن أبي خثيمة زهير بن معاوية.\nورواه الآجري في \"الشريعة\" ٢/ ٧٧٧، من طريق إسماعيل بن زكريا. =","vol":"26","page":483},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه أبو نعيم في \"حلية الأولياء\" ٧/ ٣٦٤، ٣٦٥ من طريقين عن داود الطائي، وفي ٨/ ١١٥ من طريق فضيل بن عياض.\nورواه ابن بطة في \"الإبانة\" ٢/ ١٩ من طريق محاضر.\nورواه الصيداوي في \"معجم شيوخه\" (ص ٥٩) من طريق شجاع بن الوليد.\nورواه أبو عوانة في \"المستخرج\" كما في \"فتح الباري\" لابن حجر ١١/ ٤٧٩، والسهمي في \"تاريخ جرجان\" (ص ١٠٧) من طريق خالد الحذاء.\nورواه ابن بطة في \"الإبانة\" ٢/ ١٩ من طريق زائدة.\nورواه الصيداوي في \"معجم شيوخه\" (ص ٣٥٦) من طريق عبد العزيز بن مسلم، وأبي عوانة، وفي (ص ٦١) من طريق عمرو بن زامل.\nورواه أبو عوانة في \"المستخرج\" كما في \"فتح الباري\" لابن حجر ١١/ ٤٧٩ من طريق سليمان التيمي.\nورواه تمام في \"فوائده\" كما في \"فتح الباري\" لابن حجر ١١/ ٤٧٩ من طريق ورقاء بن عمر، ويزيد بن عطاء وداود بن عيسى. كلهم ثلاثة وثلاثون نفسًا عن الأعمش به.\nقال الحافظ ابن حجر في \"فتح الباري\" ١١/ ٤٧٩: وكنت خرجته في جزء من طرق نحو الأربعمِن نفسًا عن الأعمش فغاب عني الآن، ولو أمعنت التتبع لزادوا على ذلك. اهـ.\n٢ - سلمة بن كهيل:\nرواه أحمد في \"المسند\" ١/ ٤١٤ (٣٩٣٤)، والنسائي ١/ ٥٩٣ في التفسير من \"الكبرى\"، والفريابي في \"القدر\"، وابن بطة في \"الإبانة\" ٢/ ٢١، وأبو بكر الوراق (ص ١٥٧) كلهم من طرق عن فطر بن خليفة عن سلمة به.\n٣ - أبو شهاب الحناط:\nرواه اللالكائي في \"شرح أصول الاعتقاد\" ٢/ ٦٥٢، وأبو بكر الوراق (ص ١٥٢) من طريق محمد بن زياد بن فروة عن أبي شهاب به.\n٤ - عبد الله بن عون: =","vol":"26","page":484},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه الطبرانىِ في \"المعجم الصغير\" ١/ ١٣٣ من طريق عبيد الله بن سفيان عن ابن عون به.\n٥ - علقمة:\nرواه أبو نعيم في \"ذكر أخبار أصبهان\" ١/ ٢٥١ من طريق مغيرة عن إبراهيم عن علقمة به.\n٦ - حبيب بن حسان:\nرواه أبو نعيم في \"حلية الأولياء\" ١٠/ ١٧٠ من طريق يوسف بن أسباط عن حبيب به.\n٧ - أبو أسامة:\nرواه البيهقي في \"الأسماء والصفات\" ٢/ ٢٦٠ من طريق شعيب بن أيوب عن أبي أسامة به.\n٨ - سليمان التيمي:\nرواه الخطيب في \"تاريخ بغداد\" ٩/ ٦٠ من طريق معتمر بن سليمان عن أبيه به. ثمانيتهم عن زيد بن وهب عن عبد الله بن مسعود به.\nثانيًا: عبد الله بن ربيعة السلمي:\nرواه الفريابي في \"القدر\" (١٣١).\nثالثًا: أبو الأحوص الجشمي:\nرواه الفريابي في \"القدر\" (١٣٠)، وابن أبي عاصم في \"السنة\" ١/ ٧٩.\nرابعًا: أبو عبيدة بن عبد الله بن مسعود:\nرواه أحمد في \"المسند\" ١/ ٣٧٤ (٣٥٥٣)، وابن بطة في \"الإبانة\" ٢/ ٢٢.\nخامسًا: علقمة:\nرواه أبو يعلى الموصلي كما في \"فتح الباري\" ١١/ ٤٧٨، والطبري في \"جامع البيان\" ١٧/ ١٧٠.\nسادسًا: أبو عبد الرحمن السلمي:\nرواه الفريابي في \"القدر\". =","vol":"26","page":485},{"text":"وقوله: \"السعيد من سعد في بطن أمه، والشقي من شقي في بطن أمه\" (١).\n_________\n= سابعًا: أبو وائل:\nرواه تمام في فوائده كما في \"فتح الباري\" ١١/ ٤٧٨.\nثامنًا: خيثمة بن عبد الرحمن:\nرواه ابن أبي حاتم، والخطابي كما في \"فتح الباري\" ١١/ ٤٧٨.\nتاسعًا: مرة بن عبد الرحمن الهمذاني:\nرواه الطبري في \"جامع البيان\" ٣/ ١٦٩.\nعاشرًا: طارق بن شهاب.\nحادي عشر: مخارق بن سليم.\nأخرجه عنهما الفريابي في \"القدر\".\nثاني عشر: ناجية بن كعب:\nأخرجه العيسوي في فوائده كما في \"فتح الباري\" لابن حجر ١١/ ٤٧٨.\nكلهم (ابن وهب، وابن ربيعة، وأبو الأحوص، وأبو عبيدة، وعلقمة، وأبو عبد الرحمن، وأبو وائل، وخيثمة، ومرة، وطارق، ومخارق، وناجية) عن عبد الله بن مسعود -﵁- فذكره.\nولحديث ابن مسعود هذا شواهد عدة أشار إلى جملة منها الحافظ ابن حجر في \"فتح الباري\" ١١/ ٤٧٨ - ٤٧٩.\n(١) هذِه الجملة جاءت في بعض ألفاظ حديث ابن مسعود السابق، وجاءت من حديث أبي هريرة -﵁-: رواه الطبراني في \"المعجم الأوسط\" ٢/ ٥٦، والبزار كما في \"كسف الأستار\" ٣/ ٢٣، واللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٦٥٨ من طريق محمد بن سيرين.\nورواه اللالكائي أيضًا من طريق يحيى بن عبيد الله عن أبيه.\nكلاهما عن أبي هريرة به.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٩٣ رجال البزار رجال الصحيح.","vol":"26","page":486},{"text":"[٣١٥١] وبما أخبرنا عبد الله بن حامد الأصفهاني (١)، أخبرنا أبو بكر أحمد بن محمد بن يحيى العبيدي (٢) ببوشنج (٣)، حدثنا أحمد بن نجدة بن العريان (٤)، حدثنا الحِمَّاني (٥)، حدثنا ابن المبارك (٦)، عن ابن لهيعة (٧)، حدثني بكر بن سوادة (٨) عن أبي تميم الجيشاني (٩)، عن أبي ذر -﵁-، عن رسول الله -ﷺ- قال: \"إذا مكث المني في الرحم أربعين ليلة أتاه ملك النفوس يعرج به إلى الرب ﵎، فقال: يا رب، أذكر أم أنثى؟ فيقضي الله ما هو قاض.\n_________\n(١) لم يذكر بجرحٍ أو تعديل.\n(٢) قال الخليل: ثقة مأمون.\n(٣) بوشنج: بلدة من نواحي هراة، وهي بفتح الشين، وسكون النون والجيم، خرج منها جماعة. \"معجم البلدان\" لياقوت ١/ ٥٠٨.\n(٤) كان من الثقات.\n(٥) يحيى بن عبد الحميد. حافظ إلا أنه متهم بسرقة الأحاديث.\n(٦) الإمام الثقة الثبت الفقيه العالم.\n(٧) صدوق، خلط بعد احتراق كتبه ورواية ابن المبارك وابن وهب عنه أعدل من غيرها.\n(٨) بكر بن سوادة بن ثمامة الجذامي المصري، روى عن: جناب بن مرثد الرعيني وسعيد بن المسيب وأبي تميم الجيشاني وآخرين، وروى عنه: عبد الله بن لهيعة وعمرو بن الحارث والليث بن سعد وآخرون. قال يحيى بن معين والنسائي: ثقة، وقال أبو حاتم: لا بأس به، وقال ابن سعد: كان ثقة إن شاء الله، وقال ابن حجر: ثقة فقيه، توفي سنة ثمان وعشرين ومائة.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ٣٨٦، \"تهذيب الكمال\" للمزي ٤/ ٢١٤، \"تقريب التهذيب\" لابن حجر (٧٤٢).\n(٩) عبد الله بن مالك بن أبي الأسحم، ثقة مخضرم.","vol":"26","page":487},{"text":"أشقي أم سعيد؟ فيكتب ما هو لاق\" وقرأ أبو ذر -﵁- من فاتحة التغابن خمس آيات (١).\n[٣١٥٢] وأخبرنا عبد الخالق بن علي بن عبد الخالق الفامي (٢)، حدثنا أبو بكر بن خَنْب (٣)، حدثنا إبراهيم بن إسماعيل السُّوطي (٤)،\n_________\n(١) [٣١٥١] الحكم على الإسناد:\nإسناده ضعيف لحال الحماني وهو يحيى بن عبد الحميد، متهم بسرقة الحديث، ومتنه صحيح. كما يأتي في التخريج.\nالتخريج:\nالحديث جاء من طرق عدة، ومداره على عبد الله بن لهيعة عن بكر بن سوادة عن أبي تميم الجيشاني عن أبي ذر به.\nورواه عن ابن لهيعة أربعة أنفس:\nرواه المصنف من طريق عبد الله بن المبارك، ورواه عبد الله بن وهب في \"القدر\" (ص ١٤٩)، ورواه الطبري في \"جامع البيان\" ٢٨/ ١١٩ - ١٢٠ من طريق حسن ابن موسى، ورواه الفريابي في \"القدر\" كما في \"فتح الباري\" ١١/ ٤٧٩ من طريق قتيبة بن سعيد. أربعتهم عن ابن لهيعة به.\nوطريق ابن وهب من أصحها، وعليه فالحديث صحيح، وعبد الله بن لهيعة دمان كان مدلسًا إلا أنه قد صرح بالتحديث، ثم إن الراوي عنه من العبادلة، وقد قبل كثير من العلماء روايتهم عنه.\nوالحديث أخرجه عبد بن حميد، وابن المنذر، وابن أبي حاتم، وابن مردويه عن أبي ذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٢ - ٣٤٣.\n(٢) ثقة.\n(٣) في (ت): حبيب، وهو تصحيف وهو محمد بن أحمد بن خنب، الدهقان، صدوق لا بأس به.\n(٤) إبراهيم بن إسماعيل بن محمد أبو إسحاق السوطي.\nحدث عن: عفان بن مسلم وعبد الرحمن بن المبارك العيشي وخلق آخرين، روى =","vol":"26","page":488},{"text":"حدثنا داود بن الفضل (١)، حدثنا نصر بن طريف (٢)، أخبرنا قتادة (٣) عن (أبي حسان) (٤) الأعرج، عن ناجية بن كعب (٥)، عن عبد الله بن مسعود -﵁- قال: قال رسول الله -ﷺ-: \"خلق سبحانه فرعون في بطن أمه\n_________\n= عنه: أحمد بن عثمان الأدمي وعبد الله بن إسحاق بن الخراساني وغيرهما، قال الدارقطني: لا بأس به، مات في سنة اثنتين وثمانين ومائتين، \"تاريخ بغداد\" ٦/ ٢٣.\n(١) في الأصل: المفضل وما أثبته من (ت) ومصادر الترجمة، وهو داود بن الفضل الحلبي، روى عن: النضر بن عبد ربه الموصلي، وروى عنه: أبو نعيم عبيد بن هشام الحلبي. قال الأزدي: متروك، وقال: ضعيف مجهول، وقال الذهبي: لا يكاد يعرف \"ميزان الاعتدال\" للذهبي ٢/ ٢٠٩، \"لسان الميزان\" لابن حجر ٣/ ٢٩.\n(٢) نصر بن طريف أبو جزء القصاب الباهلي، روى: عن قتادة وحماد بن أبي سليمان، روى عنه: عبد الغفار الحراني وأبو عمر الضرير ومؤمل بن إسماعيل، قال أحمد: لا يكتب حديثه، وقال النسائي وغيره: متروك، وقال يحيى من المعروفين بوضع الحديث وأفحش ابن حبان القول فيه.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٦٦، \"المجروحين\" لابن حبان ٣/ ٥٢، \"ميزان الاعتدال\" للذهبي ٥/ ٣٧٦.\n(٣) ابن دعامة السدوسي، ثقة ثبت.\n(٤) في الأصل: ابن أبي حسان، والمثبت من (ت) ومصادر ترجمته، وهو مسلم بن عبد الله، روى عن: ابن عباس وابن عمر وابن مسعود وعبد الله بن عمرو وعدة، روى عنه: عاصم الأحول وقتادة وغيرهما. قال أحمد بن حنبل: مستقيم أو مقارب الحديث، وقال يحيى بن معين: ثقة، وقال أبو زرعة: لا بأس به، وقال ابن حجر: صدوق رمي برأي الخوارج. \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢٠١، \"تهذيب الكمال\" للمزي ٣٣/ ٢٤٢، \"تقريب التهذيب\" لابن حجر (٨٠٤٦).\n(٥) ثقة.","vol":"26","page":489},{"text":"كافرًا، وخلق يحيى بن زكريا في بطن أمه مؤمنًا\" (١).\n_________\n(١) [٣١٥٢] الحكم على الإسناد:\nإسناده ضعيف جدًّا لحال نصر بن طريف المتفق على تركه قاله ابن عدي، والذهبي، وداود بن الفضل: متروك لا يكاد يعرف، ومتنه حسن.\nالتخريج:\nالحديث: مداره على ناجية بن كعب عن ابن مسعود.\nورواه عن ناجية اثنان:\n١ - أبو إسحاق السبيعي، أخرجه ابن عساكر في \"تاريخ دمشق\" ٦٣/ ١٨٠، ١٨١، ١٨٢، واللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٦٣٣ من طريق عبد العزيز بن عبد الله بن وهب القرشي عن شعبة عن أبي إسحاق.\nوعبد العزيز متكلم فيه كما في \"ميزان الاعتدال\" للذهبي ٢/ ٦٣.\nوانظر \"سلسلة الأحاديث الصحيحة\" للألباني ٤/ ٤٤٧.\n٢ - أبو حسان الأعرج: رواه عنه قتادة، ورواه عن قتادة أربعة أنفس:\nأ- نصر بن طريف:\nرواه المصنف، وابن عدي في \"الكامل\" ٧/ ٣٣، والديلمي في \"مسند الفردوس\" ٢/ ١٨٩، واللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٦٣٣، وأبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ١٩٠ كلهم من طرق عن نصر به.\nب- أيوب بن خوط:\nأخرجه عنه ابن عدي في \"الكامل\" ١/ ٣٥٠، وأيوب متروك كما في \"ميزان الاعتدال\" للذهبي ١/ ٢٨٦.\nج- هشام الدستوائي:\nأخرجه عنه ابن عدي في \"الكامل\" ١/ ٣٥٠، وفي سنده يحيى بن بسطام العبدي قال ابن حبان في \"المجروحين\" ٣/ ١١٩: لا تحل الرواية عنه.\nد- أبو هلال محمد بن سلم الراسبي:\nأخرجه الطبراني في \"المعجم الكبير\" ١٠/ ٢٧٦ من طريق شاذ بن الفياض، وابن عدي في \"الكامل\" ٦/ ٢١٥ من طريق مسلم بن إبراهيم، واللالكائي في \"شرح =","vol":"26","page":490},{"text":"وقال النبي -ﷺ-: \"إن الغلام الذي قتله الخضر طُبع يوم طُبع كافرًا\" (١).\n_________\n= أصول الاعتقاد\" ٣/ ٦٣٣ من طريق أبي وهب عبد العزيز بن عبد الله، ثلاثتهم عن أبي هلال به.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٩٣ عن إسناد الطبراني: إسناده جيد.\nوقال الألباني في \"سلسلة الأحاديث الصحيحة\" ٤/ ٤٤٧: وجملة القول: إن هذِه الطرق عن قتادة كلها واهية جدًّا، سوى طريق أبي هلال الراسبي، فهي خير منها بكثير، وهي في نقدي حسنة.\n(١) هذا حديث أُبي بن كعب -﵁- مرفوعًا، يروى مطولًا، ومختصرًا.\nومداره على أبي إسحاق السبيعي عن ابن عباس عن أُبي، ورواه عن أبي إسحاق ثلاثة:\n١ - رقبة بن مصقلة:\nرواه مسلم كتاب القدر باب: قدر على ابن آدم حظه من الزنى وغيره (٢٦٦١)، وأبو داود كتاب السنة باب في ذراري المشركين (٤٧٠٥) عن عبد الله بن مسلمة القعنبي.\nورواه مسلم أيضًا كتاب الفضائل باب: من فضائل الخضر -﵇- (٢٣٨٠)، والنسائي ٢/ ١٢ في التفسير من \"السنن الكبرى\" عن محمد بن عبد الأعلى القيسي. كلاهما عن المعتمر بن سليمان عن أبيه عن رقبة به.\n٢ - إسرائيل بن يونس بن أبي إسحاق السبيعي:\nرواه أبو داود كتاب السنة باب من فضائل الخضر -﵇- (٤٧٠٦) عن محمود بن خالد بن الفريابي عن إسرائيل به.\n٣ - عبد الجبار بن العباس الهمذاني:\nرواه الترمذي كتاب التفسير باب: ومن سورة مريم (٣١٥٠)، والإسماعيلي في \"معجم الشيوخ\" ٢/ ٦١٣، والصيداوي في \"معجم شيوخه\" (ص ٢٣٩) من طريق أبي قتيبة الشعيري عن عبد الجبار به. =","vol":"26","page":491},{"text":"وقال الله تعالى: ﴿وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا﴾ (١).\nوقال آخرون: إن الله تعالى خلق الخلق، ثم كفروا وآمنوا، قالوا: وتمام الكلام عند قوله تعالى: ﴿هُوَ الَّذِي خَلَقَكُمْ﴾ ثم وصفهم فقال: ﴿فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ﴾ وهو مثل قوله تعالى: ﴿وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ مَاءٍ فَمِنْهُمْ مَنْ يَمْشِي﴾ (٢) الآية، قالوا: فالله خلقهم والمشي فعلهم، وهذا اختيار الحسين بن الفضل. قالوا (٣): لو خلقهم كافرين ومؤمنين لما وصفهم بفعلهم في قوله: ﴿فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ﴾ والكفر فعل الكافرين، والإيمان فعل المؤمنين (٤).\nواحتجوا بقوله تعالى: ﴿فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا﴾ (٥)، وبقوله: \"كلُّ مولود يولد على الفطرة\" (٦)، وقوله إخبارًا عن ربه:\n_________\n= وأصل قصة الخضر مع موسى -﵇-: مخرجة في \"صحيح البخاري\" في مواضع شتى منها حديث ابن عباس عن أُبي بن كعب هذا. وليس فيها اللفظ المذكور. والله أعلم.\n(١) نوح: ٢٧.\n(٢) النور: ٤٥.\n(٣) كذا. وفي (ت) قال. وهو كذلك في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٣٣ ولعله الصواب. والقائل: هو الحسين بن الفضل.\n(٤) قول الحسين بن الفضل في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٣٣.\nوعموم القول نسبه البغوي في \"معالم التنزيل\" ٨/ ١٤٠ لجماعة، ولم يعينهم كالمصنف.\n(٥) الروم: ٣٠.\n(٦) تمام الحديث: \"فأبواه يهودانه، أو ينصرانه، أو يمجسانه\"، وهو حديث متفق على صحته من حديث أبي هريرة رواه عنه خلق لا يحصون كثرة. =","vol":"26","page":492},{"text":"\"إني خلقت عبادي كُلُّهم حنفاء\" (١) ونحوها من الأخبار.\n_________\n= أخرجه البخاري في مواضع منها كتاب الجنائز باب ما قيل في أولاد المشركين (١٣٨٥)، ومسلم كتاب القدر باب معنى كل مولود يولد على الفطرة (٢٦٥٨)، وأبو داود كتاب السنة باب في ذراري المشركين (٤٧١٤)، والترمذي كتاب القدر باب ما جاء كل مولود يولد على الفطرة (٢١٣٨)، وأحمد في \"المسند\" ٢/ ٢٥٣ (٧٤٤٣)، ٢٨٢ (٧٧٩٥)، ٣٩٣ (٩١٠٢)، ٤٨١ (١٠٢٤١)، ٢٣٣ (٧١٨١)، ٢٧٥ (٧٧١٢)، ٣١٥ (٨١٧٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٣٣٦، وأبو نعيم في \"حلية الأولياء\" ٩/ ٢٦، والبغوي في \"شرح السنة\" ١/ ١٦١ وغيرهم من طرق عدة عن أبي هريرة -﵁- به.\n(١) هذا جزء من حديث عياض بن حمار المجاشعي -﵁- ويرويه عنه مطرف بن عبد الله بن الشخير، وعن مطرف يرويه اثنان:\n١ - قتادة بن دعامة السدوسي:\nرواه مسلم كتاب الجنة وصفة نعيمها باب: الصفات التي يعرف بها في الدنيا أهل الجنة وأهل النار (٢٨٦٥) من طريق شعبة، ومطر، وهشام الدستوائي، ورواه أيضًا من طريق محمد بن أبي عدي، وأحمد في \"المسند\" ٤/ ١٦٢ (١٧٤٨٤) عن يحيى القطان، وعبد الوهاب كلهم عن سعيد.\nورواه عبد الرزاق في \"المصنف\" ١١/ ١٢٠ ومن طريقه أحمد في \"المسند\" ٤/ ٢٦٦ (١٨٣٣٩)، والطبراني في \"المعجم الكبير\" ١٧/ ٣٥٨ عن معمر. كلاهما عن قتادة به.\nورواه أحمد في \"المسند\" ٤/ ٢٦٦ (١٨٣٤٠) عن عفان عن همام عن قتادة أنه رواه عن العلاء بن زباد العدوي، ويزيد بن عبد الله بن الشخير، وعقبة ثلاثتهم حدثوه عن مطرف به.\n٢ - الحسن البصري:\nرواه أحمد في \"المسند\" ٤/ ٢٦٦ (١٨٣٤٠) عن روح، عن عوف، عن حكيم بن الأثرم، عن الحسن به.","vol":"26","page":493},{"text":"ثم اختلفوا في تأويلها:\nفروى أبو الجوزاء عن ابن عباس قال: فمنكم مؤمن يكفر، ومنكم كافر يؤمن (١).\nوقال أبو سعيد الخدري -﵁-: فمنكم كافر في حياته، مؤمن في العاقبة ومنكم مؤمن في حياته، كافر في العاقبة (٢).\nوقال الضحاك: فمنكم كافر في السر، مؤمن في العلانية كالمنافق، ومنكم مؤمن في السر كافر في العلانية كعمّار وذويه -﵁- (٣).\nوقال عطاء بن أبي رباح: فمنكم كافر بالله مؤمن بالكوكب، ومنكم من يؤمن بالله كافر بالكوكب (٤)، يعني: في شأن الأنواء.\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٢٨٠.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٤٠، وابن الجوزي في \"زاد المسير\" ٨/ ٢٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٣٣.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٣٣، والشوكاني في \"فتح القدير\" ٥/ ٢٣٥.\nوعمار هو ابن ياسر، وكان الكفار يعذبونه ومن فعل فعله، ولا يرفعون عنهم العذاب حتى يسبوا النبي -ﷺ-، ويسبوا دينه، فكان يذهب عمار إلى النبي -ﷺ- يبكي فيخبره الخبر فيقول له -ﷺ-: \"إن عادوا فعد\". أي إن عادوا إلى إيذائك، فعد إلى سبي ليرفع عنك العذاب.\nوأصل هذا الخبر أخرجه ابن سعد في \"الطبقات الكبرى\" ٣/ ٢٤٩، وأبو نعيم في \"حلية الأولياء\" ١/ ١٤٠، والحاكم في \"المستدرك\" ٢/ ٤٩٠ من طريق أبي عبيدة ابن محمد بن عمار بن ياسر عن أبيه فذكره. وصححه الحاكم ووافقه الذهبي.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٤٠، وابن الجوزي في \"زاد المسير\" ٨/ ٢٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٣٣، وأبو حيان في \"البحر المحيط\" ٨/ ٢٧٣.","vol":"26","page":494},{"text":"وقال الزجاج -وهو أحسن ما قيل فيها- (١): هو الذي خلقكم فمنكم كافر بأن الله خلقه -وهو مذهب أهل الدهر والطبائع- (٢) ومنكم مؤمن بأن الله خلقه (٣).\nوجملة القول في حكم هذِه الآية ومعناها والذي عليه جمهور الأمة، والأئمة والمحققون من أهل السنة: هو أن الله تعالى خلق الكافر وكفره فعلًا له وكسبًا (٤)، وخلق المؤمن وإيمانه فعلًا له وكسبًا، فالكافر يكفر ويختار الكفر بعد خلق الله إياه؛ لأن الله تعالى قدر ذلك عليه، وعلمه منه، والمؤمن يؤمن ويعتاد الإيمان بعد خلق الله تعالى إياه\" لأن الله تعالى أراد ذلك\n_________\n(١) في الأصل: منها، والمثبت من (ت) لدلالة السياق، إذ إن هذِه الجملة معترضة من كلام المصنف يستحسن فيها ما حكاه عن الزجاج.\n(٢) وهذِه أيضًا جملة تفسيرية من المصنف.\nوأهل الدهر والطبائع هم من أنكر الخالق، والبعث والإعادة، وقالوا بالطبع المحيي، والدهر المفني، وهم الذين أخبر الله عنهم في القرآن المجيد بقوله: ﴿وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ﴾ فالجامع عندهم هو الطبع، والمهلك هو الدهر. وهؤلاء صنف من معطلة العرب. انظر: \"الملل والنحل\" للشهرستاني (ص ٤٩٠).\n(٣) \"معاني القرآن\" للزجاج ٥/ ١٧٩ - ١٨٠، وحكاه عنه كذلك الماوردي في \"النكت والعيون\" ٦/ ٢٠، وابن الجوزي في \"زاد المسير\" ٨/ ٢٨١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٣٣.\nوهذا القول اختاره الطبري في \"جامع البيان\" ٢٨/ ١١٩.\n(٤) في (ت)، وكل من نقل عن المصنف: (فعل له وكسب) بالرفع. ويصح فيها الوجهان.","vol":"26","page":495},{"text":"منه، وقدره عليه، وعلمه منه، ولا يجوز أن يُوجد من كل واحد منهما غير الذي قدره الله عليه وعلمه منه؛ لأن وجود خلاف المقدور عجز وخلاف المعلوم جهل.\nوهما لا يليقان بالله -﷿-، ولا يجوزان عليه، ومن سلك هذا السبيل سلم من الجبر والقدر، وأصاب الحق (١)، كقول لبيد:\n_________\n(١) أطال المصنف رحمه الله تعالى في هذِه المسألة إطالة ظاهرة، ولم يفصل بين كلام العلماء في معنى الآية، وبين ذكر الخلاف في مسألة خلق الإنسان، فحصل بسبب ذلك لبس وإيهام.\nفهو ذكر في مسألة خلق الإنسان قولين هما:\n١ - أن الله خلق الخلق مؤمنين وكافرين.\n٢ - أن الله خلق الخلق، ثم كفروا، وآمنوا. ورجحه المصنف.\nوذكر أقوال المفسرين في معنى الآية:\nفذكر قول ابن عباس، وأبي سعيد، والضحاك، وعطاء، والزجاج.\nوالذي يظهر -والله أعلم- أن كل ما ذكره من أقوال تحتمله الآية.\nفالقول الأول له محمل صحيح يحمل عليه. وهو أن الخلق في علم الله القديم على قسمين: مؤمن، وكافر.\nأما المعنى الذي قد يفهم من هذا القول -وكأن المصنف فهمه منه، فرده ولم يقبله- أن الله خلق الخلق فجعل منهم مؤمنًا، وجعل منهم كافرا جبرا وقهرا.\nوعلى هذا المعنى، يكون القول الأول قول الجبرية.\nوهذا المعنى بعيد عن مراد أصحاب القول الأول الذين منهم ابن عباس وغيره.\nفيتعين حمل هذا القول على المعنى الأول:\nوعلى هذا:\nفالقولان لهما مأخذان صحيحان، ومنزعان مقبولان، واختلاف عامة المفسرين في معنى الآية في الغالب يدور حول هذين القولين، والآية تحتمل كل ذلك =","vol":"26","page":496},{"text":"يا ناظرًا في الدين ما الأمر ... لا قدر صَحَّ ولا جبرُ (١)\n[٣١٥٣] وأخبرنا أبو علي زاهر بن أحمد السرخسي الفقيه (٢)، حدثنا (علي بن عبد الله بن مبشر الواسطي) (٣) قال:\n_________\n= والمعنى الذي لعله أن يكون الأقرب لسياق الآية هو:\nأن الله ﷾ هو الذي خلق العباد، وقدر على قوم منهم الكفر، وعلى قوم منهم الإيمان، ثم بعد ذلك يهدي كلا لما قدره عليه، كما قال تعالى: ﴿وَالَّذِي قَدَّرَ فَهَدَى (٣)﴾ فيسر الكافر إلى العمل بالكفر، ويسر المؤمن للعمل بالإيمان، كما قال -ﷺ-: \"اعملوا فكل ميسر لما خلق له\". فإيمانهم وكفرهم كله بقضاء الله وقدره، وهو الذي شاء ذلك منهم بأن جعل لهم قدرة وإرادة بها يتمكنون من كل ما يريدون من الأمر والنهي، وهو البصير سبحانه بمن يستحق الهداية ممن يستحق الضلال.\nوما ذكره المصنف وانتصر له لا يخرج عن هذا التقرير.\nانظر \"معالم التنزيل\" للبغوي ٨/ ١٤٠، \"زاد المسير\" لابن الجوزي ٨/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٣٣، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٧، \"تيسير الكريم الرحمن\" للسعدي (ص ٨٠٢)، \"أضواء البيان\" للشنقيطي ٨/ ٣٣٢، \"دفع إيهام الاضطراب\" للشنقيطي (ص ٣٣٠)، \"المسائل الاعتزالية في تفسير الكشاف\" للأستاذ صالح الغامدي ٢/ ١٠٠٥.\n(١) لم أجد هذا البيت في ديوانه، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٣٣، ولم ينسبه.\n(٢) الإمام شيخ القراء والمحدثين.\n(٣) ما بين القوسين ساقط من الأصل، والمثبت من مصادر ترجمته، روى عن: أحمد ابن سنان القطان، وعبد الحميد بن بيان، روى عنه: أبو بكر ابن المقرئ، والحاكم، والدارقطني وآخرون كثيرون. قال عنه الذهبي: الإمام الثقة المحدث. مات سنة أربع وعشرين وثلاثمائة، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٥.","vol":"26","page":497},{"text":"حدثنا أحمد (١) بن منصور الرَّمادي، قال: سمعت سيلان (٢) يقول: قدم أعرابي البصرة فقيل له: ما تقول في القدر؟ فقال: أمر تغالت فيه الظنون، واختلف فيه المختلفون فالواجب علينا أن نرد ما أشكل علينا من حكمه إلى ما سبق من علمه <span data-type=\"title\" id=toc-5626>(٣)</span>.\n\n٣ - قوله تعالى: ﴿خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَإِلَيْهِ الْمَصِيرُ (٣) يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ <span data-type=\"title\" id=toc-5627>(٤)﴾</span>\n\n<span data-type=\"title\" id=toc-5628>٥ </span>- ﴿أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ كَفَرُوا مِنْ قَبْلُ﴾\nيعني: الأمم الماضية (٤) ﴿فَذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-5629>٦ </span>- ﴿ذَلِكَ﴾ العذاب ﴿بِأَنَّهُ كَانَتْ تَأْتِيهِمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَقَالُوا أَبَشَرٌ يَهْدُونَنَا﴾\nلم يقل يهدينا؛ لأن البشر وإن كان لفظه واحدًا فإنه في معنى الجمع وهو اسم الجنس واحده إنسان ولا واحد له من لفظه (٥).\n_________\n(١) في الأصل: محمد، والمثبت من كتب الرجال، وهو ثقة حافظ.\n(٢) لم يتبين لي من هو.\n(٣) [٣١٥٣] الحكم على الإسناد:\nإسناده قوي إلى سيلان، وسيلان لم أعرفه.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٣٣.\n(٤) \"معالم التنزيل\" للبغوي ٨/ ١٤١.\n(٥) انظر \"إعراب القرآن\" للنحاس ٤/ ٤٤٣، \"مشكل إعراب القرآن\" لمكي (ص ٧٣٨)، \"الدر المصون\" للسمين الحلبي ١٠/ ٣٤٨، وهو كما مر هنا عند البغوي في \"معالم التنزيل\" ٨/ ١٤١.","vol":"26","page":498},{"text":"﴿فَكَفَرُوا وَتَوَلَّوْا وَاسْتَغْنَى اللَّهُ﴾ عن إيمانهم ﴿وَاللَّهُ غَنِيٌّ﴾ عن خلقه ﴿حَمِيدٌ﴾ في أفعاله.\n\n<span data-type=\"title\" id=toc-5630>٧ </span>- ﴿زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا قُلْ﴾\nيا محمد ﴿بَلَى وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ﴾.\n\n<span data-type=\"title\" id=toc-5631>٨ </span>- ﴿فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنَا﴾\nوهو القرآن ﴿وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾\n\n<span data-type=\"title\" id=toc-5632>٩ </span>- ﴿يَوْمَ يَجْمَعُكُمْ﴾\nقراءة العامة بالياء (١) لقوله: ﴿فَآمِنُوا بِاللَّهِ وَرَسُولِهِ﴾، ﴿وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾ (٢) وقرأ سلام، ويعقوب بالنون (٣) اعتبارًا بقوله: ﴿أَنْزَلْنَا﴾ (٤).\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٦٣٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٨.\n(٢) مراد المصنف بيان وجه قراءة العامة، وحاصله: أن هذِه القراءة موافقة لسياق ما قبلها، وهو الغيبة.\n\"الحجة\" لابن زنجلة (ص ٧١١)، \"المغني في توجيه القراءات العشر المتواترة\" للدكتور محمد سالم محيسن ٣/ ٣٠٥.\n(٣) \"مختصر في شواذ القراءات\" لابن خالويه (ص ١٥٨)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٤٢.\n(٤) هذا توجيه القراءة وحاصله: أنها قرئت بنون العظمة، وذلك على الالتفات من الغيبة إلى التكلم.\n\"الحجة\" لابن زنجلة (ص ٧١١)، \"المغني في توجيه القراءات العشر المتواترة\" للدكتور محمد سالم محيسن ٣/ ٣٠٥.","vol":"26","page":499},{"text":"﴿لِيَوْمِ الْجَمْعِ﴾ ﴿ذَلِكَ يَوْمُ التَّغَابُنِ﴾ وهو تفاعل من الغبن، وهو فوت الحظ والمراد (١)، وقد ورد في تفسير التغابن عن رسول الله -ﷺ-:\n[٣١٥٤] ما أخبرنا الحسين بن محمد (٢)، حدثنا موسى بن محمد ابن علي (٣)، حدثنا عبد الله بن محمد بن سنان (٤)، حدثنا كثير بن يحيى (٥)، حدثنا أبو أمية بن يعلى الثقفي (٦)، حدثنا سعيد بن أبي سعيد المقبري (٧)، عن أبي هريرة -﵁- أن رسول الله -ﷺ- قال: \"ما من عبد مؤمن يدخل الجنة إلا أُري مقعده من النار لو أساء ليزداد شكرًا وما من عبد يدخل النار إلا أري مقعده من الجنة لو أحسن ليزداد حسرة\" (٨)\n_________\n(١) انظر \"إعراب القراءات السبع وعللها\" لابن خالويه ٢/ ٣٧١، \"زاد المسير\"لابن الجوزي ٨/ ٢٨٢.\n(٢) هو ابن فنجويه، ثقة صدوق كثير رواية المناكير.\n(٣) لم أجده.\n(٤) متروك وكان يضع الحديث.\n(٥) أبو مالك البصري، قال أبو حاتم: محله الصدق وكان يتشيع.\n(٦) ضعيف الحديث متروك.\n(٧) ثقة.\n(٨) [٣١٥٤] الحكم على الإسناد:\nإسناده ساقط.\nفيه: عبد الله بن محمد بن سنان، وأبو أمية بن يعلى الثقفي متروكان، وموسى بن محمد لم أجده.\nأما الحديث فصحيح. =","vol":"26","page":500},{"text":"قال المفسرون: المغبون من غبن أهله ومنازله في الجنة (١)، ويظهر يومئذ غبن كل كافر بتركه الإيمان، وغبن كل مؤمن بتقصيره في الإحسان، وتضييعه الأيام (٢) ﴿وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا﴾ قرأ أهل المدينة والشام هاهنا وفي السورة التي تليها إنكفر) (وندخل) بالنون (٣).\n_________\n= التخريج:\nأخرجه البخاري كتاب الرقاق باب صفة الجنة والنار (٦٥٦٩)، وأحمد في \"المسند\" ٢/ ٥٤١ (١٠٩٨٠)، والبغوي في \"شرح السنة\" ١٥/ ٢٠٠ كلهم من طرق عن أبي الزناد عن الأعرج عن أبي هريرة به.\nوأخرجه ابن ماجه كتاب الزهد باب صفة الجنة (٤٢٦٨) من طريق محمد بن عمرو بن عطاء، عن سعيد بن يسار، عن أبي هريرة بمعناه، وإسناده صحيح كما قال الحافظ في \"فتح الباري\" ١١/ ٤٤٢.\nوأخرجه ابن ماجه أيضًا كتاب الزهد باب: صفة الجنة (٤٣٤١) من طريق الأعمش، عن أبي صالح، عن أبي هريرة نحوه. وإسناده صحيح كما قال الحافظ ١١/ ٤٤٢، والبوصيري في \"الزوائد\" ٢/ ٣٥٠، وزاد على شرط الشيخين.\n(١) قاله الزجاج في \"معاني القرآن\" ٥/ ١٨٠.\nأخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٤ عن قتادة، وابن أبي شيبة في \"المصنف\" ٧/ ١٩١، وابن أبي الدنيا في \"الأهوال\" (ص ١٧٠) (١٤٠)، والطبري في \"جامع البيان\" ٢٨/ ١٢٢ عن مجاهد.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٢٨٣ ونسبه للمصنف. وهو مع ما قبله في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٣٧.\n(٣) \"السبعة\" لابن مجاهد (ص ٦٣٨)، \"الكشف عن وجوه القراءات\" لمكي ١/ ٣٨٠، \"التيسير\" للداني (ص ١٧١)، وجاء في (ت): أنه قرأ بها: نافع، وشيبة، وأبو جعفر، والمفضل، والزهري، والأعرج، وطلحة، وابن عامر، وأبو حيوة. =","vol":"26","page":501},{"text":"الباقون بالياء (١).\n﴿ذَلِكَ الْفَوْزُ الْعَظِيمُ﴾.\n\n<span data-type=\"title\" id=toc-5633>١٠ </span>- ﴿وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا وَبِئْسَ الْمَصِيرُ﴾\n\n<span data-type=\"title\" id=toc-5634>١١ </span>- قوله تعالى ﴿مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ﴾ بإرادته وقضائه (٢).\n﴿وَمَنْ يُؤْمِنْ بِاللَّهِ﴾ ويصدق أنه لا يصيبه مصيبة إلا بإذن الله ﴿يَهْدِ قَلْبَهُ﴾ يوفقه لليقين، حتى يعلم أن ما أصابه لم يكن ليخطئه وما أخطأه لم يكن ليصيبه. قاله ابن عباس -﵄- (٣).\n[٣١٥٥] وأنبأني عبد الله بن حامد (٤) إجازة، أخبرنا الحسن (٥) بن يعقوب (٦)، حدثنا أبو إسحاق إبراهيم بن عبد الله (٧)،\n_________\n= وهم مذكورون مع غيرهم في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٣٩، \"البحر المحيط\" لأبي حيان ٨/ ٢٧٤.\n(١) المصادر السابقة، و\"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٤٨، \"إتحاف فضلاء البشر\" للدمياطي ١/ ٥٠٥.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٢٨٣ عن ابن عباس.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٢٣، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٤ عن ابن عباس ﵄.\n(٤) الأصفهاني الوزان، لم يذكر بجرحٍ أو تعديل.\n(٥) في الأصل: الحسين، والمثبت من (ت).\n(٦) أبو الفضل البخاري ثم النيسابوري، صدوق.\n(٧) العبسي القصار الكوفي، ذكره ابن حبان في \"الثقات\".","vol":"26","page":502},{"text":"حدثنا وكيع (١)، عن الأعمش (٢)، عن أبي ظبيان (٣) قال: كنا نعرض المصاحف على علقمة بن قيس (٤) فمرّ بهذِه الآية: ﴿مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ﴾ فسألناه عنها فقال: هو الرجل تصيبه المصيبة فيعلم أنها من عند الله فيرضاه ويسلم (٥).\nوقال أبو بكر الورَّاق: ﴿وَمَنْ يُؤْمِنْ بِاللَّهِ﴾ عند النعمة والرخاء، فيعلم أنها من فضل الله ﴿يَهْدِ قَلْبَهُ﴾ للشكر ﴿وَمَنْ يُؤْمِنْ بِاللَّهِ﴾ عند الشدة والبلاء، فيعلم أنها من عند الله ﴿يَهْدِ قَلْبَهُ﴾ للصبر والرضا (٦).\nوقال أبو عثمان الحيري: ومن صح إيمانُه يهد قلبه لاتباع السنة (٧).\n_________\n(١) هو ابن الجراح، ثقة حافظ عابد.\n(٢) ثقة حافظ لكنه مدلس.\n(٣) هو حصين بن جندب بن عمرو بن الحارث المذحجي، ثقة.\n(٤) النخعي، ثقة ثبت.\n(٥) [٣١٥٥] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرحٍ أو تعديل، والأعمش مدلس وقد عنعن.\nالتخريج:\nوالخبر جاء عن الأعمش من طرق أربع: رواه عنه أحمد بن بشير، ويحيى بن عيسى، والثوري من وجهين، وأخرجها كلها الطبري في \"جامع البيان\" ٢٨/ ١٢٣.\nوأخرجه عبد بن حميد، وابن المنذر، والبيهقي في \"شعب الإيمان\" عن علقمة كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٤.\n(٦) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٢٨٣.\n(٧) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" (٣٤١/ ب)، وابن الجوزي في \"زاد المسير\" ٨/ ٢٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٣٩.","vol":"26","page":503},{"text":"وقد اختلف القراء في هذِه الآية؛ فقرأ العامة بفتح الياء والباء ﴿يَهْدِ قَلْبَهُ﴾ (١) واختاره أبو عبيد، وأبو حاتم. وقرأ السُّلمي بضم الياء والباء وفتح الدال على الفعل المجهول (٢). وقرأ طلحة بن مُصرِّف (نهد قلبه) بالنون وفتح الباء على التعظيم (٣).\n[٣١٥٦] أخبرنا ابن فنجويه (٤)، حدثنا أحمد بن جعفر بن حمدان ابن عبد الله (٥)، حدثنا أحمد بن الفرج المقرئ (٦)، حدثنا أبو عمرو المقرئ (٧)، حدثنا أبو عَمّار (٨)، حدثنا سهل بن موسى الأسواري (٩)، أخبرني من سمع عكرمة (١٠) يقرأ: (ومن يؤمن بالله يهدأ قلبه) (١١).\n_________\n(١) \"زاد المسير\" لابن الجوزي ٨/ ٢٨٣، \"الجامع لأحكام القرآن\" ١٨/ ١٣٩.\n(٢) والقراءة في: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥٨)، \"زاد المسير\" لابن الجوزي ٨/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٣٩، \"البحر المحيط\" لأبي حيان ٨/ ٢٧٥.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥٨)، \"زاد المسير\" لابن الجوزي ٨/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٤٠، \"البحر المحيط\" لأبي حيان ٨/ ٢٧٥.\n(٤) ثقة صدوق كثير رواية المناكير.\n(٥) الدينوري، لم يذكر بجرحٍ أو تعديل.\n(٦) ضعيف.\n(٧) زبان بن العلاء التميمي المازني البصري، ثقة.\n(٨) هو الحسين بن حريث، ثقة.\n(٩) لم أجده.\n(١٠) مولى ابن عباس، ثقة ثبت عالم بالتفسير.\n(١١) [٣١٥٦] الحكم على الإسناد:\nإسناده ضعيف لضعف أحمد بن الفرج ولجهالة الراوي عن عكرمة وسهل لم أجده. =","vol":"26","page":504},{"text":"من الهدوء: أي يسكن ويطمئن (١).\nوقرأ مالك بن دينار (٢): (يهدا قلبه) بألف لينة بدلًا من الهمزة (٣).\n﴿وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴾.\n\n<span data-type=\"title\" id=toc-5635>١٢ </span>- ﴿وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّيْتُمْ فَإِنَّمَا عَلَى رَسُولِنَا الْبَلَاغُ الْمُبِينُ (١٢)﴾ التبليغ البين.\n\n<span data-type=\"title\" id=toc-5636>١٣ </span>- ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (١٣)﴾\n\n<span data-type=\"title\" id=toc-5637>١٤ </span>- قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ﴾\nنزلت في قوم أرادوا الهجرة فثبطهم عنها أزواجهم وأولادهم (٤).\nقال ابن عباس: كان الرجل يسلم، فإذا أراد أن يهاجر منعه أهله\n_________\n= التخريج:\nالخبر في \"المحتسب\" لابن جني ٢/ ٣٢٣، \"الجامع لأحكام القرآن اللقرطبي ١٨/ ١٤٠، \"البحر المحيط\" لأبي حيان ٨/ ٢٣٥، \"الدر المصون\" للسمين الحلبي ١٠/ ٣٤٩.\n(١) \"المحتسب\" لابن جني ٢/ ٣٢٣، \"الدر المصون\" للسمين الحلبي ١٠/ ٣٤٩.\n(٢) لم يتبين لي من هو.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥٨)، \"المحتسب\" لابن جني ٢/ ٣٢٣، ولكن فيه عمرو بن دينار، وفي \"الدر المصون\" للسمين الحلبي ١٠/ ٣٤٩، نسبها للاثنين مالك بن دينار وعمرو بن دينار. فالله أعلم.\n(٤) انظر \"معاني القرآن\" للفراء ٣/ ١٦١، \"جامع البيان\" للطبري ٢٨/ ١٢٤، \"أسباب النزول\" للواحدي (ص ٤٥٤)، ودليل هذا قول عبد الله بن عباس الآتي قريبًا.","vol":"26","page":505},{"text":"وولده وقالوا: ننشدك الله أن تذهب (١) وتدع أهلك وعشرِتك وتصير بالمدينة بلا أهل ولا مال، وإنَّا قد صبرنا على إسلامك، فلا نصبر على فراقك، ولا نخرج معك.\nفمنهم من يَرقُّ لهم ويقيم لذلك فلا يهاجر، وإذا هاجر ورأى الناس قد فقهوا في الدين هم أن يعاقبهم في تباطئهم به عن الهجرة، ومنهم من لا يطيعهم ويقول لهم في خلافهم إياه في الخروج: لئن جمعنا الله وإياكم لا تصيبون مني خيرًا ولأفعلنّ ولأفعلنّ فأنزل الله تعالى هذِه الآية (٢).\n_________\n(١) كذا. ولعل الصواب: لا تذهب.\n(٢) حسن لغيره.\nيرويه عن ابن عباس اثنان:\n١ - عكرمة مولى ابن عباس:\nرواه الترمذي كتاب التفسير باب: ومن سورة التغابن (٣٣١٧)، والطبري في \"جامع البيان\" ٢٨/ ١٢٤، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٤، والطبراني في \"المعجم الكبير\" ١١/ ٢٧٥، والحاكم في \"المستدرك\" ٢/ ٤٩٠ كلهم من طريق إسرائيل بن يونس بن أبي إسحاق السبيعي، عن سماك بن حرب، عن عكرمة به.\nورواه عبد بن حميد، وابن المنذر، والفريابي كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٤ كلهم عن ابن عباس.\nورواه الطبري في \"جامع البيان\" ٢٨/ ١٢٤ من طريق أبي الأحوص عن سماك به غير أنه لم يذكر فيه ابن عباس ورواية سماك عن عكرمة مضطربة، صرح به جماعة من الأئمة كما في \"ميزان الاعتدال\" للذهبي ٢/ ٢٣٣.\n٢ - عطية بن سعد العوفي:\nرواه الطبري في \"جامع البيان\" ٢٨/ ١٢٤ بإسناده المسلسل بالعوفيين الضعفاء =","vol":"26","page":506},{"text":"وقال عطاء بن يسار، وعطاء الخُراساني (١): نزلت في عوف بن مالك الأشجعي كان ذا أهل وولد، وكان إذا أراد الغزو بكوا إليه ورققوه وقالوا: إلى من تدعنا؟ فيرق ويقيم؛ فأنزل الله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ﴾ (٢) بحملهم إياكم على المعصية، وترك الطاعة ﴿فَاحْذَرُوهُم﴾ أن تقبلوا منهم ﴿وَإِنْ تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا﴾ فلا تعاقبوهم على خلافهم، وتثبيطهم إياكم (٣) ﴿فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾\n_________\n= كلهم، وعطية ضعيف بالاتفاق كما في \"ميزان الاعتدال\" للذهبي ٣/ ٨٠.\nوالحاصل: أن كلا طريقي الخبر فيهما ضعف، ولكنه بمجموعهما يرتقي إلى درجة الحسن لغيره وعليه ينزل قول الترمذي: حسن صحيح، وقد صححه الحاكم، ووافقه الذهبي، وحسنه الألباني في \"صحيح سنن الترمذي\" (٢٦٤٢).\n(١) كذا في الأصل، و(ت)، ولم أجد للخراساني ذكرًا عند غير المصنف، وفي \"البحر المحيط\" لأبي حيان ٨/ ٢٧٥ عن عطاء بن أبي رباح.\n(٢) أخرجه ابن إسحاق كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٢، ومن طريقه الطبري في \"جامع البيان\" ٢٨/ ١٢٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٤٣ عن عطاء بن يسار فقط. وشيخ ابن إسحاق في هذا الإسناد مبهم.\nولكن أخرجه أبو جعفر النحاس في \"الناسخ والمنسوخ\" ٢/ ٣١٦، ٣/ ١٢٢ قال: حدثني يموت بن المزرع، قال: حدثنا أبو حاتم السجستاني، قال: ثنا أبو عبيدة معمر بن المثنى، قال: ثنا يونس بن حبيب، قال: سمعت أبا عمرو بن العلاء يقول: سألت مجاهدًا عن تلخيص آي القرآن المدني من المكي فقال: سألت ابن عباس عن ذلك ... فذكره.\nوهذا الإسناد قال عنه السيوطي في \"الإتقان\" ١/ ٥٠: وإسناده جيد، رجاله كلهم ثقات من علماء العربية المشهورين.\n(٣) انظر \"معالم التنزيل\" للبغوي ٨/ ١٤٣.","vol":"26","page":507},{"text":"<span data-type=\"title\" id=toc-5638>١٥ </span>- ﴿إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾\nبلاء واختبار يحملكم على الكسب من الحرام، والمنع عن الحق (١). وقال القُتيبي: إغرام، يقال: فُتن فلان بفلانة أي: أُغرم بها (٢). قالت الحكماء (٣): أدخل (ش) للتبعيض في ذكر الأزواج والأولاد حيث أخبر عن عداوتهم، لأنهم كلهم ليسوا بأعداء، ولم يذكر (من) في قوله: ﴿إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾ لأنها لا تخلو عن فتنة، واشتغال القلب بها (٤) يدل عليه قول عبد الله بن مسعود -﵁-: \"لا يقولنّ أحدكم اللهم إني أعوذ بك من الفتنة، فإنه ليس منكم أحد يرجع إلى مال وأهل وولد إلا وهو مشتمل على فتنة، ولكن ليقل: اللهم إني أعوذ بك من مضلات الفتن\" (٥).\n_________\n(١) هذا قول قتادة أخرجه عبد بن حميد، وابن المنذر عنه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٦. وانظر \"النكت والعيون\" للماوردي ٦/ ٢٥، \"معالم التنزيل\" للبغوي ٨/ ١٤٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٤٢.\n(٢) \"تفسير غريب القرآن\" للقتيبي (ص ١٧١)، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ٢٨٥ منسوبًا لابن قتيبة.\nوانظر في معنى الفتنة: \"مفردات ألفاظ القرآن\" للراغب (ص ٦٢٣)، \"عمدة الحفاظ\" للسمين الحلبي ٣/ ١٩٩، \"لسان العرب\" لابن منظور [فتن].\n(٣) كذا. وفي (ت)، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٤٣، قال الحسن، وفي \"معالم التنزيل\" للبغوي ٨/ ١٤٣، وقال بعضهم، وفي \"زاد المسير\" لابن الجوزي ٨/ ٢٨٥، وقال الفراء: قال أهل المعاني.\n(٤) المبحث موجود في المصادر السابقة كلها.\n(٥) أخرجه الطبراني في \"المعجم الكبير\" ٩/ ٢١٢، وابن مردويه كما في \"الدر =","vol":"26","page":508},{"text":"[٣١٥٧] أخبرنا ابن فنجويه (١)، حدثنا عمر بن الخطاب (٢)، حدثنا عبد الله بن الفضل (٣)، حدثنا أبو خيثمة (٤)، حدثنا زيد بن حُباب (٥)، حدثنا الحُسين بن واقد (٦) قاضي مرو (٧)، حَدَّثني عبد الله بن بريدة (٨)، عن أَبيه (٩) قال: كان رسول الله - ﷺ - يخطب فجاء الحسن والحسين وعليهما قميصان أحمران يعثران، فنزل النَّبِيّ - ﷺ - إليهما فأخذهما فوضعهما في حجره على المنبر فقال: \"صدق الله: ﴿إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ﴾ رأيت هذين الصبيين، فلم أصبر عنهما\"، ثم\n_________\n= المنثور\" للسيوطي ٦/ ٣٤٥، قال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٢٠: رواه الطبراني، وإسناده منقطع. وفيه المسعودي وقد اختلط. اهـ.\nقلت: الراوي عنه هنا هو أبو نعيم الفضل بن دكين وقد نص الهيثمي نفسه في \"مجمع الزوائد\" ٦/ ٢٤٨ أنَّه ممن روى عنه قبل الاختلاط. فالله أعلم.\nوالخبر ذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ١٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٤٣.\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) لم يتبين لي من هو.\n(٣) ابن فاخرة، لم أجده.\n(٤) هو زهير بن حرب، ثقة ثبت.\n(٥) صدوق.\n(٦) ثقة له أوهام.\n(٧) مرو هي اسم لموقعين في بلاد خراسان: الأولى هي مرو الشاهجان وهي أشهر مدن خراسان، والثانية: هي مرو الروذ. وابن واقد من الأولى، إذ النسبة إليها مروزي على غير قياس. \"معجم البلدان\" لياقوت ٥/ ١١٢ - ١١٣.\n(٨) ابن الحصيب الأسلمي، ثقة.\n(٩) بريدة بن الحصيب، صحابي مشهور.","vol":"26","page":509},{"text":"أخذ في خطبته (١).\n﴿وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ﴾.\n_________\n(١) [٣١٥٧] الحكم على الإسناد:\nفي إسناده من لم أجده، ومن لم أتبينه. أما متنه فصحيح ثابت من طرق.\nالتخريج:\nأما الحديث: فقد ثبت من طرق، ومداره على الحسين بن واقد عن عبد الله بن بريدة عن أَبيه بريدة بن الحصيب به. ورواه عن ابن واقد أربعة أنفس:\n١ - زيد بن الحباب، وأخرجه عنه المصنف -كما هنا-، وأَحمد في \"المسند\" ٥/ ٣٥٤ (٢٢٩٩٥)، وفي \"فضائل الصحابة\" ٢/ ٩٦٦، وابن أبي شيبة في \"المصنف\" ٦/ ٣٧٩، وأبو داود كتاب الصلاة باب الإِمام يقطع الخطبة للأمر يحدث (١١٠٩)، وابن ماجه كتاب اللباس، باب لبس الأحمر للرجال (٣٦٠٠)، وابن خزيمة في \"صحيحه\" ٢/ ٣٥٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٤٠٢، والبيهقي في \"السنن الكبرى\" ٦/ ١٦٥ كلهم من طرق عن زيد بن حباب به.\nوإسناده حسن لحال زيد بن حباب فهو صدوق.\n٢ - علي بن الحسين بن واقد:\nأخرجه الترمذي كتاب المناقب باب مناقب الحسن والحسين (٣٧٧٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٤٠٣، والحاكم في \"المستدرك\" ١/ ٢٨٧، والبيهقي في \"السنن الكبرى\" ٣/ ٢١٨، والبغوي في \"معالم التنزيل\" ٨/ ١٤٣ كلهم من طرق عن علي بن الحسين عن أَبيه به، وإسناده حسن فعلي بن الحسين صدوق.\n٣ - الفضل بن موسى:\nأخرجه النَّسائيّ كتاب: الجمعة، باب: نزول الإِمام عن المنبر، ٣/ ١٠٨ عنه به. وإسناده صحيح.\n٤ - أبو تميلة (هو يحيى بن واضح): أخرجه النَّسائيّ كتاب: صلاة العيدين، باب: نزول الإِمام عن المنبر ٣/ ١٩٢، =","vol":"26","page":510},{"text":"<span data-type=\"title\" id=toc-5639>١٦ </span>- ﴿فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ﴾\nناسخة لقوله: ﴿اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ﴾ (١). وقد مَرَّ ذكرُه (٢).\n_________\n= وابن خزيمة في \"صحيحه\" ٢/ ٣٥٥، والطبري في \"جامع البيان\" ٢٨/ ١٢٥ بإسناد صحيح.\nوالحديث صححه ابن خزيمة والحاكم والألباني في \"صحيح الجامع\" (٣٧٥٧).\nوأخرجه غير من سبق ابن مروديه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٥.\n(١) آل عمران: ١٠٢.\n(٢) ما ذهب إليه المصنف من القول بالنسخ في هذا الموضع قال به جماعة من أهل العلم منهم:\n١ - سعيد بن جبير:\nأخرجه عنه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٤، وفيه ابن لهيعة، وفيه ضعف.\n٢ - قتادة بن دعامة:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٩٥، وعبد بن حميد، والطبري في \"جامع البيان\" ٢٨/ ١٢٧، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٦، والنحاس في \"الناسخ والمنسوخ\" ٢/ ١٢٩، وذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٢ بلا إسناده وإسناده صحيح.\n٣، ٤، ٥ - أبو العالية، وزيد بن أسلم، ومقاتل بن حيان:\nذكره عنهم ابن أبي حاتم في \"تفسير القرآن العظيم\" ٣/ ٧٢٢، وعنه ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٤.\n٦، ٧، ٨ - الرَّبيع بن أنس، والسدي، وابن زيد: أخرجه عنهم الطبري في \"جامع البيان\" ٤/ ٢٩، وذكره مكّيّ في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ٢٠٣).\n٩ - وابن بطة في \"الإبانة\" ٢/ ١٨٨.\nقلت: والقول بالنسخ هنا متعقب. ويظهر أن للعلماء في دفع ذلك مسلكين: =","vol":"26","page":511},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أ- إما أن يقال: إن مراد هؤلاء الأئمة بالنسخ ما هو أشمل مما درج عليه المتأخرون من تعريفهم للنسخ بأنه الرفع والإزالة. إذ إن السلف المتقدمين قبل زمن الإِمام الشَّافعيّ رحمهم الله تعالى كان النسخ عندهم يدخل تحته أمور عدة منها: التخصيص، والاستثناء، وتقييد المطلق، وتبيين المجمل ونحو ذلك.\nأما المتأخرون فإن مصطلح النسخ عندهم مقصور على إزالة وإبطال الحكم المتقدم الثابت بالدليل بحكم متراخ عنه ثابت بدليل آخر. وعلى هذا: فلا غرابة أن يجد المطالع لكثير من أقوال الصحابة والتابعين وتصريحهم بنسخ نصوص الأخبار بناء على فهمهم الشامل للنسخ.\nوقد نبه على هذِه المسألة شيخ الإِسلام ابن تيمية في \"مجموع الفتاوى\" ١٤/ ١٠١، والإمام الشاطبي في \"الموافقات\" ٣/ ١٠٨، والعلامة ابن القيم في \"إعلام الموقعين\" ١/ ٣٥. وانظر مقدمة الدكتور محمَّد المديفر لكتاب \"الناسخ والمنسوخ\" لأبي عبيد (ص ٥٣ - ٥٨).\nوالخلاصة: أنَّه يمكن أن يقال: إن هؤلاء العلماء أرادوا بإطلاق النسخ هنا أمرًا غير ما درج عليه المتأخرون.\nب- وإما أن يقال: بل مرادهم النسخ الذي نعرفه كما فهم ذلك الإِمام الطبري في \"جامع البيان\" ٢٨/ ١٢٧، والنحاس في \"الناسخ والمنسوخ\" ٢/ ١٢٩، ومكيّ في \"الإيضاح لناسخ القرآن ومنسوخه\" (ص ٢٠٣).\nقال النحاس: محال أن يقع في هذا ناسخ ولا منسوخ وذلك أن معنى نسخ الشيء إزالته، والمجيء بضده، فمحال أن يقال: ﴿اتَّقُوا اللَّهَ﴾ منسوخ، ثم احتج بما أخرجه عن ابن عباس قال: ﴿اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ﴾: لم تنسخ، ولكن حق تقاته أن تجاهدوا في الله حق جهاده ... ا. هـ بتصرف من \"الناسخ والمنسوخ\" ٢/ ١٢٩. وأثر ابن عباس أخرجه أبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٦٠)، والطبري في \"جامع البيان\" ٤/ ٢٨ - ٢٩، والنحاس في \"الناسخ والمنسوخ\" ١/ ٤١١ كلهم من طريق عبد الله بن صالح، عن معاوية بن صالح، عن علي بن أبي طلحة، عن ابن عباس به. وعبد الله بن صالح كاتب الليث وشيخه معاوية مختلف فيهما. =","vol":"26","page":512},{"text":"﴿وَاسْمَعُوا وَأَطِيعُوا وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ﴾ مجازه: يكون الإنفاق خيرًا لأنفسكم ﴿وَمَنْ يُوقَ شُحَّ نَفْسِهِ﴾ فقر نفسه، وبخلها، ومنعها عن الحق (١) ﴿فَأُولَئِكَ هُمُ الْمُفْلِحُونَ﴾. قال ابن عمر: ليس الشح أن يمنع الرَّجل ماله، وإنما الشح أن تطمح عين الرَّجل إِلَى ما ليس له (٢).\n\n<span data-type=\"title\" id=toc-5640>١٧ </span>- ﴿إِنْ تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ شَكُورٌ حَلِيمٌ﴾\n\n<span data-type=\"title\" id=toc-5641>١٨ </span>- ﴿عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ (١٨)﴾.\n* * *\n_________\n= قال مكّيّ القيسي: وأكثر العلماء على أنَّه محكم لا نسخ فيه؛ لأن الأمر بتقوى الله لا ينسخ.\nوالآيتان ترجعان إِلَى معنى واحد؛ لأن معنى ﴿حَقَّ تُقَاتِهِ﴾: اتقوه بغاية الطاقة. فهو قوله: ﴿فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ﴾ إذ لا جائز أن يكلف الله أحدًا ما لا يطيق، وتقوى الله بغاية الطاقة واجب فرض فلا يجوز نسخه؛ لأن في نسخه إجازة التقصير من الطاقة في التقوى، وهذا لا يجوز. اهـ بتصرف.\nوالحاصل: أنَّه لا نسخ، وأما قول من قال فيحمل على بيان المجمل فيكون مرادهم بالنسخ: أن آية ﴿مَا اسْتَطَعْتُمْ﴾ مبينة لما أجمل من قوله ﴿حَقَّ تُقَاتِهِ﴾ وأن من اتقى الله حسب استطاعته وجهده فقد اتقاه حق تقاته. والله أعلم.\n(١) الشح: هو البخل مع حرص. وقد جعل بعض أهل اللغة الشح أشد من البخل، وفسره ابن عيينة بأنه الظلم لا البخل.\nانظر \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٧٨، \"مفردات ألفاظ القرآن\" للراغب (ص ٤٤٦)، \"تفسير مشكل القرآن\" لمكي (ص ٣٤٦)، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٢٥٣ - ٢٥٤.\n(٢) أخرجه عبد بن حميد، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٢٨٩، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٧٨.","vol":"26","page":513},{"text":"<span data-type=\"title\" id=toc-5642>٦٥ - سُورَة الطلاق</span>","vol":"26","page":515},{"text":"سورة الطلاق\nمدنية (١)، وهي أَلْف وستون حرفًا، ومائتان وتسع وأربعون كلمة، واثنتا عشرة آية (٢).\n[٣١٥٨] أخبرنا ابن المقرئ (٣)، أخبرنا ابن مطر (٤)، حدثنا ابن شَريك (٥)، حدثنا ابن يونس (٦)، حدثنا سلَّام (٧)، حدثنا هارون بن كثير (٨)، عن زيد بن أسلم (٩)، عن أَبيه (١٠)، عن أبي أُمامة (١١)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله -ﷺ-: \"من قرأ سورة\n_________\n(١) قاله ابن عباس. أخرجه ابن الضُّرَيس في \"فضائل القرآن\" (ص ٣٤).\nوعكرمة، والحسن. أخرجه عنهما البيهقي في \"دلائل النبوة\" ٧/ ١٤٣.\n(٢) \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٣)، \"البيان في عد آي القرآن\" للداني (ص ٢٤٩)، \"مصاعد النظر\" للبقاعي ٣/ ٩٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٤٤، \"القول الوجيز\" للسمين الحلبي (ص ٣١٨).\n(٣) أبو بكر محمَّد بن إبراهيم، الحافظ الصدوق.\n(٤) محمَّد بن جعفر بن مطر أبو عمرو النَّيْسَابُورِيّ، عدل ضابط.\n(٥) إبراهيم بن شريك الأسدي، الإِمام المحدث الثقة.\n(٦) أَحْمد بن عبد الله بن يونس اليربوعي الكُوفيّ، ثقة حافظ.\n(٧) سلام بن سلم المدائنيّ الطَّويل، متروك.\n(٨) مجهول.\n(٩) قال ابن حجر: هو تحريف والصواب: زيد بن سالم، جهله أو حاتم.\n(١٠) قال الذهبي: زيد عن أَبيه نكرة.\n(١١) الباهليّ صحابي مشهور.","vol":"26","page":517},{"text":"الطلاق <span data-type=\"title\" id=toc-5643>(١) </span>مات في سنة رسول الله - ﷺ -\" (٢).\nقوله ﷿: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n١ - ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ﴾\nهذِه السورة تسمى سورة النساء القُصرى (٣) وافتتحها الله تعالى\n_________\n(١) كذا. وجاء في هامش النسخة: من قرأ سورة يَا أيها النَّبِيّ إذا طلقتم النساء وكتب فوقها: حـ وهي كذلك في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ٥٥ ونسبها للمؤلف. وجاء في (ت): من قرأ سورة النساء القصرى.\n(٢) [٣١٥٨] الحكم على الإسناد:\nإسناده ساقط؛ زيد بن أسلم عن أَبيه نكرة وهارون بن كثير مجهول، وسلام الطَّويل متروك.\nالتخريج:\nالحديث موضوع وقد مر بيانه مرارًا.\n(٣) سماها بذلك عبد الله بن مسعود - ﵁كما رواه عنه البخاري كتاب التفسير (٤٩١٠)، باب: ﴿وَأُولَاتُ الْأَحْمَالِ. .﴾ وعبد الرزاق في \"المصنف\" ٦/ ٤٧١، وعبد بن حميد، والطبراني، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٩.\nوأخرجه عبد الرزاق، وابن أبي شيبة، وعبد بن حميد، والطبراني، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٩ عن ابن مسعود إلا أنَّه قال: الصغرى. وسماها كذلك أبو سعيد الخُدرِيّ. أخرجه عنه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٩.\nوقد استشكل الداودي وصف ابن مسعود للسورة بالقصرى فقال: لا أرى قوله القصرى محفوظًا، ولا يقال في سور القرآن قصرى ولا صغرى.\nوأجاب الحافظ ابن حجر في \"فتح الباري\" ٨/ ٦٥٦، عن ذلك بقوله: وهو رد للأخبار الثابتة بلا مستند، والقصر والطول أمر نسبي.","vol":"26","page":518},{"text":"بخطاب نبيه - ﷺ - فقال: ﴿يَاأَيُّهَا النَّبِيُّ﴾ ثم جمع الخطاب فقال عزَّ من قائل: ﴿إِذَا طَلَّقْتُمُ﴾ ومجازها: ﴿يَاأَيُّهَا النَّبِيُّ﴾ قل لأمتك ﴿إِذَا طَلَّقْتُمُ النِّسَاءَ﴾ أي: أردتم تطليقهن كقوله تعالى: ﴿فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ﴾ (١) ﴿فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ وهو: أن يطلقها طاهرة من غير جماع (٢)؛ يقول: طلقوهن لطهرهن الذي يحصين من عدتهن.\nولا تطلقوهن لحيضهن الذي لا يعتددن به (٣) من قروئهن، وهذا للمدخول بها؛ لأن من لم يُدخل بها لا عدة عليها، فإذا طلقها في طهر لم يجامعها فيه نفذ طلاقه، وأصاب السنة، وإن طلقها حائضًا\n_________\n(١) النحل: ٩٨. وانظر: \"معالم التنزيل\" للبغوي ٨/ ١٤٧، وهذا مقارب لكلام الزجاج في \"معاني القرآن\" ٥/ ١٨٣، ونسبها ابن الجوزي في \"زاد المسير\" ٨/ ٢٨٧ له.\n(٢) هذا تفسير جماعة من السلف للآية فقد أخرجه سعيد بن منصور، وعبد بن حميد، الطبري ٢٨/ ٨٣ - ٨٥، وابن المنذر، وابن أبي حاتم، وابن مردويه من طرق عن عبد الله بن عباس كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٩، وهو ثابت عنه كما في \"إرواء الغليل\" للألباني ٧/ ١١٨ - ١١٩، وأخرجه عبد الرزاق، وعبد بن حميد، والطبري في \"جامع البيان\" ٢٨/ ١٢٩، والطبراني، والبيهقي، وابن مردويه عن عبد الله بن مسعود كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٩، وهو ثابت عنه أَيضًا كما في \"إرواء الغليل\" للألباني ٧/ ١١٨.\nوأخرجه عبد بن حميد، وابن مردويه عن عبد الله بن عمر كما في \"الدر المنثور\" للسيوطي ٩/ ٣٤٩. وأخرجه عبد بن حميد عن مجاهد، وقتادة كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٩ - ٣٥٠.\nوأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٣٠ - ١٣١ عن مجاهد، وابن سيرين، والضحاك، وقتادة، والسدي.\n(٣) هذا نص كلام الإِمام الطبري في \"جامع البيان\" ٢٨/ ١٢٩.","vol":"26","page":519},{"text":"وقع الطلاق، ولم يكن طلاق السنة (١).\nوقال سعيد بن المسيّب (٢) في آخرين (٣): لا يقع؛ لأنه خلاف ما أُمر. وإليه ذهبت الشيعة (٤).\n_________\n(١) الطلاق على ضربين:\n١ - طلاق السنة: وهو الذي ذكره المصنف هنا وهو أن يطلقها في طهر لم يجامعها فيه. وهذا هو الطلاق للعدة وهو الموافق لنص الآية.\n٢ - طلاق البدعة: وهو ما ذكره هنا وهو: أن يطلقها في حال الحيض. وله صورة أخرى: وهو أن يطلقها في طهر قد جامعها فيه، فهذا الطلاق يقع كما ذكر المصنف، ولكن صاحبه آثم بفعله. وعلى هذا القول جماهير الأمة سلفًا وخلفًا. انظر \"المغني\" لابن قدامة ٨/ ٢٣٨.\n(٢) كذا. ولم أقف على من نسبه لابن المسيّب سوى المصنف، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٥٠ وهو ينقل عن المصنف في الغالب.\n(٣) أبهم المصنف من وافق ابن المسيّب وممن قال بهذا القول: طاوس، وعكرمة، وخلاس بن عمرو الهجري، ومحمَّد بن إسحاق القاضي المالكي، وحجاج بن أرطاة، وأهل الظاهر كداود وأصحابه، وطائفة من أصحاب أبي حنيفة ومالك وأَحمد. قاله ابن تيمية في \"مجموع الفتاوى\" ٣٣/ ٨١، وانتصر له كل من ابن حزم في \"المحلى\" ١٠/ ١٦٣، وابن تيمية في مواضع من \"مجموع الفتاوى\" ومنها ما سبق، وابن القيم في \"زاد المعاد\" ٥/ ٢٢١ - ٢٤١، والشوكاني في \"نيل الأوطار\" ٨/ ٦ - ١٠، وصديق خان في \"الروضة الندية\" ٢/ ١٠٥، ومحمَّد بن إبراهيم بن الوزير في رسالة مفردة كما في \"نيل الأوطار\" للشوكاني ٨/ ١٠.\n(٤) انظر \"المغني\" لابن قدامة ١٠/ ٣٢٧، \"نيل الأوطار\" للشوكاني ٨/ ٧ ونسبه للباقر، والصادق وحكى عن الخطابي أنَّه نسبه للرافضة. \"الروضة الندية\" ٢/ ١٠٧.\nوحكاية أقوال الشيعة في مسائل الفروع مما ينتقد. وهذِه المسألة كما قال العلامة صديق خان في \"الروضة الندية\" ٢/ ١٠٥: من معارك التي لا يجول في حافاتها =","vol":"26","page":520},{"text":"فإن طلّقها في طهرها ثلاثًا، فكرهه قوم، وقالوا: ليس بطلاق سنة؛ لأنه لم يدع للإمساك موضعًا (١). وكان الشَّافعيّ ﵀، والجمهور يبيحونه ولا يكرهونه (٢)، لأن عبد الرحمن بن عوف طلق امرأته\n_________\n= إلَّا الأبطال، ولا يقف على تحقيق الحق في أبوابها إلَّا أفراد الرجال، والمقام يضيق عن تحريرها على وجه ينتج المطلوب. اهـ. والقولان يدوران حول حديث واحد وهو حديث ابن عمر في تطليق امرأته الآتي بعد ومورد النزاع فيه: هل حسب النَّبِيّ - ﷺ - عليه تطليقه لامرأته في زمن الحيض أم لا؟\nفالجمهور على وقوعها. والآخرون على عدم وقوعه. ولكل من القولين مآخذ مبسوطة في كتب الخلاف، ولكن المتيقن: أن الخلاف هنا مما يستساغ. وليس هو من خلاف أهل البدع كما صرح به الإِمام ابن عبد البر في \"التمهيد\" ١٥/ ٨٥ بقوله: ولا مخالف في ذلك إلَّا أهل البدع والجهل ... وروى مثل ذلك عن بعض التابعين، وهو شذوذ لم يعرج عليه أهل العلم من أهل الفقه والأثر في شيء من أمصار المسلمين. اهـ.\nولا يخفى ما في كلامه ﵀ بعد ذكر من قال بهذا القول سلفًا وخلفًا.\n(١) لعل مراد المصنف بقوله: كرهه قوم، كراهة التحريم وهذا مذهب أبي حنيفة ومالك ورواية عن أَحْمد، وهو مروي عن عمر وعلي وابن مسعود وابن عباس - ﵄ -، ووجهه كما ذكر المصنف أن المطلق ثلاثًا لم يدع للإمساك موضعًا، فمن طلق ثلاثًا فطلاقه طلاق بدعة وهو محرم ولكنه يقع عند من تقدم، وقال بعدم الوقوع ابن تيمية وابن القيم ونصرا هذا القول جدًّا.\nانظر \"بداية المجتهد\" لابن رشد ٣/ ١٠٤٨، \"المغني\" لابن قدامة ١٠/ ٣٣١، \"زاد المعاد\" لابن القيم ٥/ ٢٤٧.\n(٢) وهو مذهب الشَّافعيّ والراجح من مذهب أَحْمد وقول أبي ثور وداود وروي عن الحسن بن عليّ وعبد الرحمن بن عوف والشعبي لحديث عبد الرحمن بن عوف والعجلاني، ولأنه طلاق جاز تفريقه فجاز جمعه.\n\"الأم\" للشافعي ٥/ ١٨٠، \"بداية المجتهد\" لابن رشد ٣/ ١٠٤٨، \"المغني\" لابن قدامة ١٠/ ٣٣٠ - ٣٣٢.","vol":"26","page":521},{"text":"ثلاثًا (١)، وأن العجلاني لما لاعن قال: كذبت عليها إن أمسكتها فهي طالق ثلاثًا، فلم ينكر عليه النَّبِيّ - ﷺ - (٢).\nواختلف المفسرون فيمن نزلت فيه هذِه الآية (٣).\n[٣١٥٩] أخبرنا ابن فنجويه (٤)، حدثنا عبيد الله بن محمَّد بن\n_________\n(١) أخرجه مالك في \"الموطأ\" ٢/ ٥٧١ - ٥٧٣، والشافعي في \"الأم\" ٥/ ٢٥٤، وسعيد بن منصور في \"السنن\" ٢/ ٤، والدارقطني في \"السنن\" ٤/ ١٢ من طريقين يقوي أحدهما الآخر.\nواسم امرأة عبد الرحمن: تماضر الكلبية.\n(٢) العجلاني: هو عويمر بن الحارث العجلاني كما في \"الإصابة\" لابن حجر ٥/ ٤٥. وقصة ملاعنته ثابتة من طرق:\nأخرجها مالك في \"الموطأ\" ٢/ ٦٦، والبخاري كتاب الطلاق باب من جوز الطلاق الثلاث (٥٢٥٩)، ومسلم كتاب اللعان (١٤٩٢)، وأبو داود كتاب الطلاق باب في اللعان (٢٢٤٥)، والنَّسائيّ كتاب الطلاق ٦/ ١٤٣ (٣٤٠٢)، وابن ماجه كتاب الطلاق، باب اللعان (٢٠٦٦)، وأَحمد في \"المسند\" ٥/ ٣٣١ (٢٢٨٠٣)، ٣٣٤ (٢٢٨٣٠)، ٣٣٦ (٢٢٨٥٠)، ٣٣٧ (٢٢٨٥٦)، والدارمي \"المسند\" (٢٢٧٥)، وابن حبان في \"الصحيح\" كما في \"الإحسان\" ١٠/ ١١٦، والبيهقي في \"السنن الكبرى\" ٧/ ٤١٠، والبغوي في \"شرح السنة\" ٩/ ٢٥٠، وابن الجارود في \"المنتقى\" ٣/ ٥٩ وغيرهم من طرق عن ابن شهاب الزهري، عن سهل بن سعد الساعدي به.\n(٣) ذكر رحمه الله تعالى كما سيأتي في سبب نزول هذِه الآية ثلاثة أقوال:\n١ - أنها في تطليق النَّبِيّ - ﷺ - لحفصة.\n٢ - أنها في تطليق عبد الله بن عمر لامرأته.\n٣ - أنها في تطليق عبد الله بن عمرو، وعمر بن سعيد، وطفيل بن الحارث، وعقبة ابن غزوان، وكل ذلك سيأتي.\n(٤) ثقة صدوق كثير الرواية للمناكير.","vol":"26","page":522},{"text":"شنبة (١)، حدثنا أبو القاسم عمر بن عقبة بن الزُّبير الأَنْصَارِيّ (٢)، حدثنا أبو عبد الله محمَّد بن ثواب (٣) بن سعيد بن هَبّار الكُوفيّ (٤)، حدثنا أسباط بن محمَّد (٥)، حدثنا سعيد بن أبي عروبة (٦)، عن قتادة (٧)، عن أنس - ﵁ - قال: طلق رسول الله - ﷺ - حفصة - ﵂ - فأتت إِلَى أهلها، فأنزل الله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ وقيل له: راجعها فإنَّها صوامة قوامة، وهي من إحدى أزواجك ونسائك في الجنة (٨).\n_________\n(١) لم يذكر بجرحٍ أو تعديل.\n(٢) لم أجده.\n(٣) في الأصل، (ت): أَيُّوب، وما أثبته من كتب الرجال.\n(٤) صدوق، ضعفه مسلمة بلا حجة.\n(٥) أبو محمَّد بن أبي عمرو الكُوفيّ، ثقة ضعف في الثَّوريّ.\n(٦) ثقة حافظ له تصانيف كثير التدليس واختلط وكان أثبت النَّاس في قتادة.\n(٧) ابن دعامة السدوسي، ثقة ثبت.\n(٨) [٣١٥٩] الحكم على الإسناد:\nفي إسناده ابن شنبة لم يذكر بجرحٍ أو تعديل، وعمر بن عقبة لم أجده، وقتادة بن دعامة مدلس، وقد عنعن.\nالتخريج:\nأما الحديث فيرويه عن أنس ثلاثة:\n١ - قتادة وعنه سعيد بن أبي عروبة وعن سعيد يرويه ثلاثة:\nأ- أسباط بن محمَّد:\nرواه المصنف من طريق عمر بن عقبة، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٦ كلاهما عن محمَّد بن ثواب عن أسباط به.\nب- يونس بن عبد الأعلى: =","vol":"26","page":523},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه الطبري في \"جامع البيان\" ٢٨/ ١٢٣ عن ابن بشار عن يونس به عن قتادة مرسلًا.\nج - سعيد بن عامر:\nرواه ابن سعد في \"الطبقات الكبرى\" ٨/ ٨٤ عنه به عن قتادة مرسلًا.\n٢ - حميد الطَّويل:\nرواه ابن سعد في \"الطبقات الكبرى\" ٨/ ٨٤ عن عثمان بن أبي شيبة عن هشيم عن حميد به.\n٣ - ثابت البناني:\nرواه الحاكم في \"المستدرك\" ٤/ ١٥ من طريق مسلم بن إبراهيم عن الحسن بن أبي جعفر الجفري عن ثابت به. والجفري ضعيف.\nوللحديث شواهد عدة من حديث عمر، وابن عمر، وعاصم بن عمر، وعقبة بن عامر، وقيس بن زيد مرسلًا، وعمار بن ياسر.\n١ - أما حديث عمر:\nفأخرجه أبو داود كتاب الطلاق باب في المراجعة (٢٢٨٣)، والنَّسائيّ كتاب الطلاق ٦/ ٢١٣ (٣٥٦٠)، وابن ماجه كتاب الطلاق (٢٠١٦)، والدارمي في \"المسند\" (٢٣١٠)، وأبو يعلى في \"المسند\" ١/ ١٤٩، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ١٠٠، والحاكم في \"المستدرك\" ٢/ ١٩٧، والبيهقي في \"السنن الكبرى\" ٧/ ٣٢١ من طرق عن ابن عباس عن عمر به. وهو صحيح. قاله الشيخ الأرناؤوط في تخريجه لابن حبان.\n٢ - وأما حديث ابن عمر:\nفأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ١٠١، والطبراني في \"المعجم الكبير\" ٢٣/ ١٨٧، وأبو يعلى، والبزار كما في \"مجمع الزوائد\" ٤/ ٣٣٣، من طريق الأَعمش عن أبي صالح عن ابن عمر. قال الهيثمي: رجال الطبراني والبزار وأبي يعلى رجال الصحيح.\n٣ - وأما حديث عاصم بن عمر: =","vol":"26","page":524},{"text":"وقال السُّدِّي: نزلت في عبد الله بن عمر - ﵄ -، وذلك أنَّه طلق امرأته حائضًا، فأمره النَّبِيّ - ﷺ - أن يراجعها ويمسكها حتَّى تطهر ثم تحيض حيضة أخرى، فإذا طهرت طلقها إن شاء قبل أن يجامعها، أو يمسكها، فإنَّها العدة التي أمر الله بها (١).\n_________\n= فأخرجه الإِمام أَحْمد في \"المسند\" ٣/ ٤٧٨ (١٥٩٢٤) من طريق موسى بن جبير عن أبي أُمامة بن سهل بن حنيف عنه.\nقال الألباني في \"إرواء الغليل\" ٧/ ١٥٨: ورجاله ثقات غير موسى بن جبير فهو مجهول الحال.\n٤ - وأما حديث عقبة بن عامر:\nفأخرجه الطبراني في \"المعجم الكبير\" ١٧/ ٢٩١ من طريق عمرو بن صالح الحضرميّ عن موسى بن عليّ عن أَبيه عن عقبة به.\nقال الهيثمي في \"مجمع الزوائد\" ٩/ ٢٤٤، الحضرميّ لا يعرف، وبقية رجاله ثقات.\n٥ - وأما مرسل قيس بن زيد:\nفأخرجه ابن سعد في \"الطبقات الكبرى\" ٨/ ٨٤، والحاكم في \"المستدرك\" ٤/ ١٥، والطبراني في \"المعجم الكبير\" ١٨/ ٣٦٥، عن أبي عمران الجوني عن قيس به، وقيس مجهول، وفي متنه نكارة كما في \"علل الحديث\" لابن أبي حاتم ١/ ٤٢٧، \"إرواء الغليل\" للألباني ٧/ ١٥٩.\n٦ - وأما حديث عمار بن ياسر: فأخرجه البزار كما في \"كشف الأستار\" ٣/ ٢٤٤ من طريق الحسن بن أبي جعفر عن عاصم عن زر بن حبيش عن عمار به. والحسن ضعيف.\nوقال البزار عقبة: لا نعلمه يروي عن عمار إلَّا بهذا الإسناد.\nفتحصل من مجموع ذلك ثبوت الحديث، ولذا يقول الحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٦ وقد ورد من غير وجه أن رسول الله -ﷺ- طلق حفصة، ثم راجعها.\n(١) ذكره الواحدي في \"أسباب النزول\" (ص ٤٥٦)، وابن الجوزي في \"زاد المسير\" =","vol":"26","page":525},{"text":"[٣١٦٠] أخبرنا عبد الله بن حامد (١)، حدثنا محمَّد بن يعقوب (٢)، حدثنا الحسن بن عليّ بن عفان (٣)، حدثنا محمَّد بن عبيد الطنافسي (٤)، عن عبيد الله بن عمر (٥)، عن نافع (٦)، عن ابن عمر - ﵄ - قال: طلقت امرأتي على عهد رسول الله - ﷺ - وهي حائض، فذكر ذلك عمر - ﵁ - للنبي - ﷺ - فقال رسول - ﷺ -: \"مره فليراجعها حتى تطهر ثم تحيض حيضة أخرى، فإذا طهرت فليطلقها إن شاء قبل أن يجامعها، أو يمسكها؛ فإنَّها العدة التي أمر الله تعالى أن تطلق لها النساء\". قال: فقلت لنافع: ما صنعت التطليقة؟ قال: واحدة اعتدت بها (٧).\n_________\n= ٨/ ٢٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٤٨، وأبو حيان في \"البحر المحيط\" ٨/ ٢٧٧ كلهم عن السدي وهو: إسماعيل بن عبد الرحمن بلا إسناد.\n(١) الأصفهاني الوزان، لم يذكر بجرحٍ أو تعديل.\n(٢) أبو العباس الأصم، ثقة.\n(٣) صدوق.\n(٤) ثقة يحفظ.\n(٥) ثقة ثبت.\n(٦) أبو عبد الله المدنِيُّ مولى ابن عمر، ثقة.\n(٧) [٣١٦٠] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرحٍ أو تعديل، والحديث صحيح كما يأتي.\nالتخريج:\nيرويه عن عبد الله بن عمر ثلاثة عشر نفسًا، أحدهم مولاهم نافع المدنِيُّ.\nوطريق نافع: =","vol":"26","page":526},{"text":"وقال المقاتلان: نزلت في عبد الله بن عمرو بن العاص، وعمرو ابن سعيد بن العاص، وطفيل بن الحارث، وعتبة (١) بن غزوان (٢).\n_________\n= رواه مسلم كتاب الطلاق (١٤٧١) من طريق عبد الله بن نمير، والنَّسائيّ كتاب الطلاق، باب الرجعة ٦/ ٢١٢، وابن ماجه كتاب الطلاق، باب طلاق السنة (٢٠١٩) من طريق عبد الله بن إدريس، والنَّسائيّ أَيضًا، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٧ من طريق يحيى بن سعيد القطَّان، وابن حبان أَيضًا والدارقطني في \"السنن\" ٤/ ٧ من طريق بشر بن المفضل، وفي ٤/ ٧، ٨ من طريق سعيد الجمحي، ومعتمر بن سليمان، وابن الجارود في \"المنتقى\" ٢/ ٥٨ من طريق عقبة، وأَحمد في \"المسند\" ٢/ ١٠٢ (٥٧٩٢)، وابن الجارود، والمصنف، والبيهقي في \"السنن الكبرى\" ٧/ ٣٢٤، من طريق محمَّد بن عبيد الطنافسي.\nسبعتهم عن عبيد الله بن عمر بن حفص العدوي عن نافع المدنِيُّ عن ابن عمر به.\nوقول عبيد الله لنافع: ما صنعت التطليقة لم يأت إلَّا في طريق ابن نمير عند مسلم، وطريق الحسن بن عفان عن الطنافسي عند المصنف، والبيهقي.\n(١) ساقطة من (ت).\n(٢) أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٩ عن مقاتل، وذكر الخبر وليس فيه: عتبة بن غزوان، وذكره أبو بكر ابن العربي في \"أحكام القرآن\" ٤/ ١٨٢٣ غير أنَّه ذكر: عيينة بن عمرو بدلًا من عتبة بن غزوان وهو تصحيف، إذ ليس في الصحابة من يعرف بهذا.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٤٨، وأبو حيان في \"البحر المحيط\" ٨/ ٢٧٧، ولم يذكرا فيه: طفيل بن الحارث.\nوكلهم عدا ابن أبي حاتم لم ينسبوه لقائل معين. وهذا الخبر قال فيه الإِمام ابن العربي بعد إيراده:\nوهذا كله وإن لم يكن صحيحًا فالقول الأول أمثل -والأصح فيه- أي في سبب النزول - أنها بيان لشرع مبتدأ. اهـ.","vol":"26","page":527},{"text":"[٣١٦١] أخبرنا عبد الله بن حامد (١)، أخبرنا أَحْمد بن عبد الله المزني (٢)، حدثنا الحضرميّ (٣)، حدثنا عثمان (٤)، حدثنا عبد السلام ابن حرب (٥)، عن يزيد الدَّالاني (٦) عن أبي العلاء الأَودي (٧)، عن حُميد بن عبد الرحمن (٨)، قال: بلغ أَبا موسى أن النَّبِيّ -ﷺ- وجد عليهم فأتاه فذكر ذلك له، فقال له رسول الله -ﷺ-: \"يقول أحدكم: قد تزوجت، قد طلقت، وليس كذلك عدة المسلمين، طلقوا المرأة في قُبل عدتها\" (٩).\n_________\n(١) لم يذكر بجرحٍ أو تعديل.\n(٢) الشيخ الجليل القدوة الحافظ.\n(٣) محمَّد بن عبد الله الملقب بمطين، ثقة حافظ.\n(٤) ابن أبي شيبة العبسي مولاهم، ثقة حافظ مشهور وله أوهام.\n(٥) ثقة حافظ له مناكير.\n(٦) يزيد بن عبد الرحمن الدالاني، صدوق يخطئ كثيرًا وكان يدلس.\n(٧) داود بن عبد الله الأودي أبو العلاء الكُوفيّ، روى عن: حميد بن عبد الرحمن الحميري ووبرة، روى عنه: أبو خالد الدالاني وزهير بن معاوية وأبو عوانة وغيرهم. قال أَحْمد بن حنبل: شيخ ثقة وكذلك قال يحيى بن معين وابن حجر. \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤١٦، \"تهذيب الكمال\" للمزي ٨/ ٤١١، \"تقريب التهذيب\" لابن حجر (١٧٩٦).\n(٨) ثقة فقيه.\n(٩) [٣١٦١] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرحٍ أو تعديل، ويزيد الدالاني، أبو خالد الأسدي الكُوفيّ وإن وصف بالتدليس، إلَّا أن الأقرب عدم ثبوته عنه والله أعلم، ومتنه صحيح كما يأتي. =","vol":"26","page":528},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nالحديث يرويه عن أبي موسى اثنان:\n١ - حميد بن عبد الرحمن:\nرواه المصنف من طريق عثمان بن أبي شيبة، وأبو بكر بن أبي شيبة في \"المسند\" كما في \"المطالب العالية\" ٢/ ٢٠٩، والطبراني في \"المعجم الأوسط\" ٤/ ١٩٥، وفي \"المعجم الكبير\" كما في \"مجمع الزوائد\" ٤/ ٣٣٦، من طريق إسماعيل السدي، والإسماعيلي في \"معجم الشيوخ\" ١/ ٤٦٩، والبيهقي في \"السنن الكبرى\" ٧/ ٣٢٣، من طريق مالك بن إسماعيل. أربعتهم عن عبد السلام بن حرب عن يزيد الدالاني عن أبي العلاء الأودي عن حميد به، قال الطبراني في الأوسط: لم يرو هذا الحديث عن يزيد الدالاني إلَّا عبد السلام بن حرب. اهـ. قلت: وعبد السلام ثقة، فلا يضر تفرده.\nوقال الهيثمي في \"مجمع الزوائد\" ٤/ ٣٣٦ رجال ثقات. اهـ.\n٢ - أبو بردة بن أبي موسى الأَشْعريّ، وعنه أبو إسحاق السبيعي. ورواه عن أبي إسحاق اثنان:\nأ- سفيان الثَّوريّ. ورواه عنه اثنان:\n- مؤمل بن إسماعيل:\nرواه ابن ماجه كتاب الطلاق (٢٠١٧) عن محمَّد بن بشار، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٨٢ من طريق نوح بن حبيب، البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢ من طريق محمَّد بن أبي بكر ثلاثتهم عن مؤمل به نحوه. قال البوصيري في \"مصباح الزجاجة\" ١/ ٣٥١ إسناده حسن من أَجل مؤمل بن إسماعيل فهو مختلف فيه. فقيل: ثقة، وقيل: كثير الخطأ. وقيل: منكر الحديث. اهـ.\nقلت: والأقرب في حالة أنَّه ضعيف يعتبر به والله أعلم.\n- أبو حذيفة موسى بن مسعود النهدي:\nرواه البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢، من طريق علي بن عبد العزيز عن أبي =","vol":"26","page":529},{"text":"وكان ابن عباس (١)، وابن عمر (٢) - ﵃ - يقرآن: (فطلقوهن في قُبُل عدتهن) (٣).\n_________\n= حذيفة به، وأبو حذيفة شيخ البخاري في صحيحه حسن الحديث.\nب- زهير بن حرب:\nرواه أبو داود الطَّيالِسيّ في \"المسند\" (ص ٧١)، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢ عن زهير به عن أبي بردة مرسلًا.\nوالحاصل: أن الحديث بمجموع هذِه الطرق يكون صحيحًا لغيره والله أعلم.\n(١) أخرجه عبد الرزاق في \"المصنف\" ٦/ ٣٠٣ عن عمرو بن دينار، وأخرجه النَّسائيّ كتاب الطلاق، باب وقت الطلاق للعدة ٦/ ١٣٩، والبيهقي في \"السنن الكبرى\" ٧/ ٣٢٣، وأبو عبيد في \"الفضائل\" (ص ١٨٧)، والطبري في \"جامع البيان\" ٢٨/ ١٢٩ عن مجاهد كلاهما عن ابن عباس أنَّه كان يقرأ بها. وإسناده صحيح كما في \"تفسير ابن عباس\" للدكتور عبد العزيز الحميدي ٢/ ٨٨٤. والقراءة مذكورة في \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥٨) منسوبة لابن عباس ومجاهد. وأخرجها أبو عبيد في \"الفضائل\" (ص ١٨٧) عن مجاهد.\n(٢) أخرجه مالك في \"الموطأ\" ٢/ ٥٨٧، وابن مردويه، وابن الأنباري عنه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٤٩، والبيهقي في \"السنن الكبرى\" ٧/ ٣٢٣، وأبو عبيد في \"الفضائل\" (ص ١٨٧)، ورواه ابن عمر عن رسول الله - ﷺ - أنَّه قرأ بها فيما أخرجه مسلم كتاب الطلاق (١٤٧١)، وأبو داود كتاب الطلاق باب في طلاق السنة (٢١٨٥)، والنَّسائيّ كتاب الطلاق ٦/ ١٣٩، وعبد الرزاق في \"المصنف\" ٦/ ٣٠٤، وأبو عبيد في \"الفضائل\" (ص ١٨٦)، وأبو عمر الدُّوريّ في \"قراءات النَّبِيّ\" (ص ١٦٢)، والحاكم في \"المستدرك\" ٢/ ٢٥٠، وذكرها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٥٨) منسوبة للنبي - ﷺ -.\n(٣) وهذِه القراءة شاذة، وإن صح سندها، وذلك لمخالفتها لرسم مصحف عثمان - ﵁ - وموافقة الرسم العثماني أحد شروط القراءة المعتبرة كما في \"النشر في القراءات العشر\" لابن الجزري ١/ ٩. قال ابن جني في \"المحتسب\" ٢/ ٣٢٣ بعد أن نسبها لجماعة من الصحابة والتابعين ومن بعدهم: هذِه القراءة تصديق لمعنى =","vol":"26","page":530},{"text":"وفي هذِه الآية دليل واضح أن السنة والبدعة اعتبارهما في وقت الطلاق، لا في عدد الطلاق؛ لأن الله تعالى ذكر وقت الطلاق فقال: ﴿فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ ولم يذكر عدد الطلاق، وكذلك في حديث ابن عمر - ﵄ - الذي رويناه دليل أن الاعتبار بالوقت لا بالعدد؛ لأن النَّبِيّ - ﷺ - علمه الوقت لا العدد (١).\nفصل: في ذكر الأخبار الواردة في الطلاق (٢).\n[٣١٦٢] أخبرنا الحسين بن فنجويه (٣) -بقراءتي عليه- حدثنا عبيد الله ابن محمَّد بن شنبة (٤)، حدثنا أبو حامد أَحْمد بن جعفر المستملي (٥)، حدثنا أبو محمَّد يحيى بن إسحاق بن سافري (٦) ببغداد، حدثنا أَحْمد\n_________\n= قراءة الجماعة ﴿فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ﴾ أي عند عدتهن. ومثله قوله تعالى: ﴿لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ﴾ أي: عند وقتها.\nوانظر \"شرح صحيح مسلم\" للنووي ١٠/ ٦٩، \"شرح موطأ مالك\" للزرقاني ٣/ ٢١٨.\n(١) ما ذكره المصنف هو من أدلة مذهب الشافعية على صحة وقوع الطلاق الثلاث في طهر واحد.\nقال أبو بكر ابن العربي في \"أحكام القرآن\" ٤/ ١٨٢٦: هذِه غفلة عن الحديث الصحيح، فإنَّه قال فيه: \"مره فليراجعها\"، وهذا يرفع الثلاث.\n(٢) جاء في (ت): فصل: في ذكر بعض الأخبار الواردة في كراهية الطلاق.\n(٣) ثقة صدوق كثير رواية المناكير.\n(٤) لم يذكر بجرحٍ أو تعديل.\n(٥) لم يذكر بجرحٍ أو تعديل.\n(٦) في الأصل: ساري، وفي (ت): سامري. والمثبت من مصدر الترجمة، ويحيى قد روى عن: علي بن قادم والحسن بن عطية وأَحمد بن خباب وزكريا بن عدي، =","vol":"26","page":531},{"text":"ابن جناب (١)، حدثنا عيسى بن يونس (٢)، أخبرنا (عبيد الله) (٣) بن الوليد الوصافي (٤)، عن محارب بن دثار (٥)، عن ابن عمر - ﵄ - قال: قال رسول الله - ﷺ -: \"إن من أبغض الحلال إِلَى الله الطلاق\" (٦).\n_________\n= روى عنه: القاضي المحاملي ومحمَّد بن جعفر المطيري وأبو عبد الله الحكيمي وغيرهم. قال الخَطيب البغدادي: كان ثقة، مات سنة ثمان وستين ومائتين، \"تاريخ بغداد\" للخطيب ١٤/ ٢١٩.\n(١) ابن المغيرة، المصيصي، أبو الوليد الحدثي، يقال: إنه بغدادي الأصل، روى عن الحكم بن ظهر وخالد بن يزيد القسري، روى عنه مسلم وأبو داود وغيرهما وهو صدوق، مات سنة (٢٣٠ هـ).\nانظر \"تهذيب الكمال\" للمزي ١/ ٢٨٣، \"تقريب التهذيب\" لابن حجر (٢٠).\n(٢) ابن أبي إسحاق السبيعي، ثقة مأمون.\n(٣) في الأصل، (ت): عبد الله، والمثبت من كتب الرجال.\n(٤) الكوفي، العجلي، ضعيف.\n(٥) السدوسي، ثقة إمام.\n(٦) [٣١٦٢] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ فيه الوصافي ضعيف، والمستملي وابن شنبة لم يذكرا بجرح أو تعديل، والوصافي: لما ترجمه ابن عدي في \"الكامل\" ٤/ ٣٢٢، ساق هذا الحديث من منكراته.\nالتخريج:\nوالحديث يرويه محارب بن دثار عن ابن عمر، ويرويه عن محارب ثلاثة أنفس:\n١ - الوضاح: ذكره ابن أبي حاتم في \"علل الحديث\" ١/ ٤٣١، عن محمَّد بن خالد الوهبي عن الوضاح به.\n٢ - عبيد الله الوصافي: أخرجه المصنف، وابن عدي في \"الكامل\" ٤/ ٣٢٣، وابن حبان في \"المجروحين\" ٢/ ٦٤، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ١٤٩ كلهم من طرق عن أَحْمد بن جناب عن عيسى بن يونس. =","vol":"26","page":532},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وأخرجه أبو أمية الطرسوسي في \"مسند عبد الله بن عمر\" (ص ٢٤) من طريق محمَّد بن خالد الوهبي كلاهما عن عبيد الله الوصافي به.\nوأخرجه تمام الرَّازيّ، وابن عساكر كما في \"إرواء الغليل\" للألباني ٧/ ١٠٧ من طريق الوصافي.\nوإسناده ضعيف لحال الوصافي قاله ابن عدي، وابن حبان، وابن الجوزي.\n٣ - معرف بن واصل. ورواه عنه أربعة أنفس:\nأ- يحيى بن بكير:\nأخرجه البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢ من طريق أبي بكر القطَّان ثنا إبراهيم ابن الحارث البغدادي عن يحيى به.\nب- وكيع:\nأخرجه ابن أبي شيبة في \"المصنف\" ٤/ ١٨٧ عنه.\nج - أَحْمد بن يونس:\nأخرجه أبو داود كتاب الطلاق، باب في كراهية الطلاق (٢١٧٧)، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢ عنه.\nوكلهم أرسلوا الحديث ولم يوصلوه.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ١٩٦، وعنه البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢ من طريق محمَّد بن عثمان بن أبي شيبة عن ابن يونس به موصولًا. وقال الحاكم: صحيح الإسناد ولم يخرجاه، وقال الذهبي: صحيح على شرط مسلم.\nد- محمَّد بن خالد الوهبي:\nأخرجه أبو داود كتاب الطلاق، باب في كراهية الطلاق (٢١٧٨)، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢، وابن ماجه كتاب الطلاق (٢٠١٨)، والطرسوسي في \"مسند ابن عمر\" (ص ٢٤)، وابن عدي في \"الكامل\" ٤/ ٣٢٣، ٦/ ٤٦١. وذكره ابن أبي حاتم في \"العلل\" ١/ ٤٣١ موصولًا.\nقلت: هذا غاية ما وقفت عليه من طرق الحديث وما فيها من خلاف ووفاق.\nويبقى النظر من طريق معرف بن واصل للاختلاف عليه في إرساله ووصله، =","vol":"26","page":533},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= فالرواة عنه أربعة كلهم ثقات: محمَّد بن خالد الوهبي، وأَحمد بن يونس، ووكيع ابن الجراح، ويحيى بن بكير. ومحمَّد بن خالد رواه عن محارب عن ابن عمر مرفوعًا. والآخرون: عنه عن محارب مرسلًا.\nوعامة العلماء على ترجيح رواية الجماعة المرسلة وممن نص على ذلك:\n١ - أبو حاتم الرَّازيّ كما في \"علل الحديث\" لابن ١٠/ ٤٣١ قال: إنما هو محارب عن النَّبِيّ -ﷺ- مرسل.\n٢ - أبو الحسن الدارقطني في \"العلل\" ١٣/ ٢٢٥ (٣١٢٣).\n٣ - أبو بكر البيهقي في \"السنن الكبرى\" ٧/ ٣٢٢ قال: عن رواية محمَّد بن عثمان ابن أبي شيبة وهي الوصل: لا أراه حفظه.\n٤ - أبو سليمان الخطابي في \"معالم السنن\" ٣/ ١٩٩: المشهور فيه المرسل. وهو غريب.\n٥ - الحافظ المنذري في \"مختصر السنن\" ٣/ ٩٢ قال: المشهور في هذا مرسل، ليس فيه ابن عمر.\n٦ - الحافظ ابن حجر في \"فتح الباري\" ٩/ ٣٥٦، قال: أعل بالإرسال. وفي \"التلخيص\" ٣/ ٢٠٥ نحوه.\n٧ - قال السخاوي في \"المقاصد الحسنة\" (ص ٣٦): وصنيع أبي داود مشعر بترجيح المرسل على الموصول فإنَّه قدم الرواية المرسلة. وإلى هذا مال العلامة الألباني في \"إرواء الغليل\" ٧/ ١٠٨ بقوة وأجاب عن تصحيح الحاكم وموافقة الذهبي له بأنه على شرط مسلم بأن ما قوياه هو من طريق محمَّد بن عثمان بن أبي شيبة وهو ضعيف لو تفرد كيف وقد خالف أَبا داود صاحب \"السنن\".\nوالخلاصة: أنَّه مرسل قوي، خاصة وأن لحديث ابن عمر شاهدًا من حديث معاذ ابن جبل وهو ما أخرجه الدراقطني في \"السنن\" ٤/ ٣٥، والديلمي كما في \"المقاصد الحسنة\" للسخاوي (ص ٣٦) من طرق عن معاذ بن جبل. وهو ضعيف كما في \"تهذيب السنن\" لابن القيم ٣/ ٩٢، وابن حجر في \"التلخيص الحبير\" ٣/ ٢٠٥، والسخاوي في \"المقاصد الحسنة\" (ص ٣٦).","vol":"26","page":534},{"text":"[٣١٦٣] أخبرنا ابن فنجويه (١)، حدثنا ابن حبش المقرئ (٢)، حدثنا علي بن عبد الحميد الغضائي (٣) -بحلب-، حدثنا ابن إبراهيم (٤) الترجماني، حدثنا عمرو (٥) بن جُميع (٦)، عن جُويبر (٧)، عن الضحاك (٨)، عن النزال بن سبرة (٩)، عن علي ﵇ (١٠) عن النَّبِيّ - ﷺ - قال: \"تزوجوا ولا تطلقوا، فإن الطلاق يهتز منه العرش\" (١١).\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) هو الحسين بن محمَّد بن حبش أبو علي المقرئ ثقة مأمون.\n(٣) علي بن عبد الحميد بن عبد الله بن سليمان أبو الحسن الغضائري، محدث حلب ومسند الشَّام الإِمام الثقة العابد وثقه الخَطيب، وقد ورد عنه أنَّه قال: حججت على رجلي ذاهبا من حلب وراجعا أربعين حجة. تُوفِّي في شوال سنة (٣١٣ هـ). انظر: \"الأنساب\" للسمعاني ٤/ ٢٢٩، \"سير أعلام النبلاء\" للذهبي ٢٧/ ٤٩٢.\n(٤) في (ت): أبو إبراهيم. وهو: إسماعيل بن إبراهيم، أبو إبراهيم الترجماني، لا بأس به.\n(٥) في الأصل: عمر، والمثبت من (ت).\n(٦) عمرو بن جميع أبو عثمان قاضي حلوان، روى عن الأَعمش والليث بن أبي سليم، روى عنه الكوفيون، كان يروي المناكير عن المشاهير، والموضوعات عن الأثبات. قال الدارقطني وجماعة: متروك الحديث، وكذبه ابن معين.\nانظر \"ميزان الاعتدال\" للذهبي ٣/ ٢٥١، \"تاريخ بغداد\" للخطيب ١٢/ ١٩١.\n(٧) ابن سعيد البلخي، ضعيف جدًّا.\n(٨) الضحاك بن مزاحم، صدوق كثير الإرسال.\n(٩) الهلالي العامري الكُوفيّ، ثقة، وقيل إن له صحبة.\n(١٠) كذا. وفي (ت): - ﵁ -.\n(١١) [٣١٦٣] الحكم على الإسناد:\nإسناده ساقط؛ عمرو متروك، وجوبير ضعيف جدًّا. =","vol":"26","page":535},{"text":"[٣١٦٤] وأخبرنا ابن فنجويه (١)، حدثنا عبيد الله بن محمَّد بن شنبة (٢)، حدثنا محمَّد بن عثمان بن أبي شيبة (٣)، أخبرنا أبي (٤)، أخبرنا أبو أسامة (٥)، عن حماد بن زيد (٦)، عن أَيُّوب (٧)، عن أبي\n_________\n= التخريج:\nالحديث مداره على أبي إبراهيم الترجماني عن عمرو بن جميع عن جويبر عن الضحاك به.\nورواه عنه ثلاثة:\n١ - علي بن عبد الحميد الغضائري:\nرواه المصنف من طريق ابن حبش، وابن عدي في \"الكامل\" ٥/ ١١٢ كلاهما عنه به.\n٢ - عبد الله بن محمَّد بن عبد العزيز:\nرواه أبو نعيم في \"ذكر أخبار أَصبهان\" ١/ ١٥٧ عن أبي بكر الخباز عن عبد الله به.\n٣ - محمَّد بن محمود الصيدلاني:\nرواه الخَطيب في \"تاريخ بغداد\" ١٢/ ١٩١، ومن طريقه ابن الجوزي في \"الموضوعات\" ٣/ ٧٩ من طريق الحسن بن سعيد الأدمي عن الصيدلاني به.\nوالحديث لا يصح بحال، قال ابن الجوزي: لا يصح، وفيه آفات: الضحاك مجروح، وجويبر ليس بشيء. قال النَّسائيّ والدارقطني: جويبر وعمرو متروكان، وقال ابن عدي: كان عمرو بن جميع يتهم بالوضع. وتبعه على ذلك الصغاني في \"الموضوعات\" (ص ٦٠)، وابن عراق في \"تنزيه الشريعة\" ٢/ ٢٠٢، وحكم عليه بالوضع العلامة الألباني في \"سلسلة الأحاديث الضعيفة\" ١/ ٢٧٨، ٢/ ١٦١.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) مختلف فيه، مشاه بعضهم وكذبه آخرون.\n(٤) عثمان بن محمَّد بن إبراهيم، ثقة حافظ شهر له أوهام.\n(٥) حماد بن أسامة، ثقة ثبت ربما دلس وكان بأخرة يحدث من كتب غيره.\n(٦) ابن درهم الأَزدِيّ الجهضمي أبو إسماعيل البَصْرِيّ، ثقة ثبت.\n(٧) في الأصل، (ت): أبو أَيُّوب. والتصحيح من كتب الرجال. وهو الإِمام أَيُّوب بن =","vol":"26","page":536},{"text":"قلابة (١) عن أبي (٢) أسماء الرَّحبي عن ثوبان (٣) - ﵁ - رفعه إِلَى النَّبِيّ - ﷺ - قال: \"أيما امرأة سألت زوجها الطلاق في غير ما بأس، فحرام عليها ريح الجنة\" (٤).\n_________\n= أبي تميمة السختياني، ثقة ثبت حجة من كبار الفقهاء العباد.\n(١) عبد الله بن زيد الجرمي، ثقة فاضل كثير الإرسال قال العجلي، فيه نصب يسير.\n(٢) في الأصل: ابن، والمثبت من (ت) وكتب الرجال، وهو: عمرو بن مرثد ثقة.\n(٣) مولى رسول الله -ﷺ- صحابي مشهور.\n(٤) [٣١٦٤] الحكم على الإسناد:\nفيه محمَّد بن عثمان مختلف فيه مشاه بعضهم وكذبه آخرون، وابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nالحديث فمداره على أَيُّوب عن أبي قلابة عن أبي أسماء الرحبي عن ثوبان به. ورواه عنه ستة أنفس:\n١ - حماد بن زيد:\nرواه المصنف من طريق أبي أسامة، وأبو داود كتاب الطلاق (٢٢٢٦)، باب في الخلع وابن الجارود في \"المنتقى\" ٣/ ٦٨ من طريق محمَّد بن يحيى، والحاكم ٢/ ٢٠٠، وعنه البيهقي ٧/ ٣١٦ من طريق إسماعيل القاضي كلهم عن سليمان بن حرب، وابن ماجه كتاب الطلاق (٢٠٥٥) باب كراهية الخلع للمرأة عن أَحْمد بن الأَزْهَر، والدارمي ٢/ ١٦٢ كلاهما عن محمَّد بن فضيل، وأَحمد في \"المسند\" ٥/ ٢٨٣ (٢٢٤٤٠) عن عبد الرحمن بن مهدي، وأبو سعيد بن الأعرابي في زياداته على \"سنن أبي داود\"، كما في \"تحفة الأشراف\" للمزي ٥/ ٤١٧ من طريق عمرو بن عون.\nخمستهم (أبو أسامة، وسليمان بن حرب، ومحمَّد بن فضل، وعبد الرحمن بن مهدي، وعمرو بن عون) عن حماد به.\n٢ - عبد الوهَّاب الثَّقَفيّ: =","vol":"26","page":537},{"text":"[٣١٦٥] وأخبرنا الحسين بن محمَّد بن الحسين بن عبد الله (١)، أخبرنا موسى بن محمَّد بن عليّ (٢)، حدثنا عبد الله بن محمَّد بن\n_________\n= رواه الترمذي كتاب الطلاق (١١٨٧) باب ما جاء في المختلعات، عن بندار، عن عبد الوهَّاب به، غير أن فيه عن أبي قلابة عمن حدثه عن ثوبان فذكره، ثم قال: حديث حسن. ثم أشار إِلَى الرواية المصرحة بالواسطة وهو أبو أسماء الرحبي.\n٣ - أبو أسامة:\nرواه ابن أبي شيبة في \"المصنف\" ٤/ ١٩٥ عنه به.\n٤ - سفيان الثَّوريّ:\nرواه ابن أبي شيبة في \"المصنف\" ٤/ ١٩٥ عن وكيع عن سفيان، عن أَيُّوب وخالد، عن أبي قلابة عن رسول الله -ﷺ- مرسلًا.\n٥ - إسماعيل بن عليّة:\nرواه أَحْمد ٥/ ٢٧٧ (٢٢٣٧٩) عنه به.\n٦ - وهيب بن خالد:\nرواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٤٩٠ من طريق عبد الأعلى بن حماد، والبيهقي ٧/ ٣١٦ من طريق موسى بن إسماعيل. كلاهما عن وهيب به. وهذا الحديث صحيح بمجموع طرقه. حسنه الترمذي كما سبق، وقال الحاكم: صحيح على شرط الشيخين، ووافقه الذهبي. والحق أنَّه على شرط مسلم كما قرره الألباني في \"إرواء الغليل\" ٧/ ١٠٠ إذ إن البخاري لم يخرج لأبي أسماء شيئًا، وله شاهد ضعيف عن ابن عباس أخرجه ابن ماجه كتاب الطلاق، باب كراهية الخلع للمرأة (٢٠٥٤) من طريق جعفر بن يحيى بن ثوبان عن عمه عمارة بن ثوبان، عن عطاء عن ابن عباس. وجعفر وعمه مجهولان كما في \"ميزان الاعتدال\" للذهبي ١/ ٤٢٠، ولذا قال البوصيري في \"مصباح الزجاجة\" ١/ ٣٥٤: إسناده ضعيف.\n(١) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) في (ت): محمَّد بن عليّ، ولم أجده على الوجهين.","vol":"26","page":538},{"text":"ناجية (١)، حدثنا وهب بن بقية (٢)، حدثنا محمَّد بن عبد الملك (٣) -يعني: الواسطيّ-، حدثنا عمرو (٤) بن قيس الملائي (٥) عن عبد الله ابن عيسى (٦)، عن عمارة بن راشد (٧)، عن عُبادة بن نسي (٨)، عن أبي موسى الأَشْعريّ - ﵁ - قال: قال رسول الله - ﷺ -: \"لا تطلقوا النساء إلَّا من ريبة؛ فإن الله لا يحب الذواقين ولا الذواقات\" (٩).\n_________\n(١) ثقة ثبت.\n(٢) ابن عثمان بن سابور بن عبيد بن آدَمَ أبو محمَّد المعروف بوهبان ثقة.\n(٣) الواسطيّ الكبير، أبو إسماعيل، روى عن يحيى بن أبي كثير والحسن بن عبيد الله روى عنه محمَّد بن أَبان، ومحمَّد بن عباد، ذكره ابن حبان في \"الثِّقات\"، وقال ابن حجر: مقبول.\nانظر: \"تهذيب الكمال\" للمزي ٢٦/ ٢٦، \"تقريب التهذيب\" لابن حجر (٦١٠٢).\n(٤) في الأصل: عمر، والمثبت من (ت) ومصادر ترجمته.\n(٥) أبو عبد الله الكُوفيّ ثقة متقن.\n(٦) ابن عبد الرحمن بن أبي ليلى ثقة فيه تشيع.\n(٧) عمارة بن راشد بن مسلم بن كنانة ويقال: عمار بن راشد سمع أَبا هريرة وذكره أبو موسى المدنِيُّ في الصحابة وعزاه إِلَى جعفر المستغفري ثم قال: وهو تابعي ولا تثبت له صحبة ولا رؤية، وذكره ابن حبان في الثِّقات وقال الذهبي: مجهول، وتعقبه ابن حجر بقوله قد روى عنه جماعة ومحله الصدق.\nانظر: \"التاريخ الكبير\" للبخاري ٦/ ٤٩٩، \"الثِّقات\" لابن حبان ٥/ ٢٤٤، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٦٥، \"المغني في الضعفاء\" للذهبي ٢/ ٤٦٠، \"ميزان الاعتدال\" للذهبي ٣/ ١٧٦، \"لسان الميزان\" للذهبي ٤/ ٢٧٧.\n(٨) الكندي، أبو عمر الشَّاميّ ثقة فاضل.\n(٩) [٣١٦٥] الحكم على الإسناد:\nفيه محمَّد بن عبد الملك الواسطيّ مقبول، وموسى بن محمَّد لم أجده، وعمار محله الصدق، وسائر رجاله ثقات. =","vol":"26","page":539},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nالحديث يرويه أبو موسى الأَشْعريّ، وعبادة بن الصامت، وأبو هريرة، وشهر بن حوشب، وقتادة مرسلين.\n١ - أما حديث أبي موسى فيرويه عنه اثنان:\nأ- عبادة بن نسي:\nأخرجه المصنف، والبزار في \"البحر الزخار\" ٢/ ١٩٢، وابن أبي حاتم في \"العلل\" ١/ ٤٢٧، والطبراني في \"المعجم الأوسط\" ٨/ ٢٤، وفي \"المعجم الكبير\" كما في \"مجمع الزوائد\" ٤/ ٣٣٥ كلهم من طرق عن عبد الله بن عيسى عن عمارة بن راشد عن عبادة به.\nوهو منقطع. عبادة لا يعرف له سماع من أبي موسى قاله أبو حاتم، وأبو الحسن ابن القطَّان والحافظ الذهبي كما في \"غاية المرام\" (ص ١٦٠).\nب- أبو تميمة الهجيمي: ورواه عنه اثنان:\n١ - الضحاك بن يسار: أخرجه البزار في \"البحر الزخار\" ٢/ ١٩٢، والضَّحَاك يضعفه البصريون قاله ابن معين كما في \"ميزان الاعتدال\" للذهبي ٢/ ٣٢٧.\n٢ - قتادة بن دعامة: أخرجه البزار في \"البحر الزخار\" ٢/ ١٩٢، وفي إسناده عمران القطَّان ضعفه يحيى القطَّان وغيره قاله الهيثمي في \"مجمع الزوائد\" ٤/ ٣٣٥.\n٢ - وأما حديث عبادة بن الصامت:\nفأخرجه الطبراني كما في \"مجمع الزوائد\" للهيثمي ٤/ ٣٣٥، ولفظه: إن الله ﷿ لا يحب الذواقين ولا الذواقات. قال الهيثمي: وفيه راو لم يسم، وبقية إسناده حسن.\n٣ - وأما حديث أبي هريرة:\nفأخرجه ابن وهب في \"الجامع\" ٢/ ٥٤٠، والدارقطني في \"الغرائب الأفراد\" كما في \"المقاصد الحسنة\" للسخاوي (ص ٤٥٣)، والديلمي في \"مسند الفردوس\" ٢/ ٥١ من طريق يزيد بن عياض عن الأعرج عن أبي هريرة بنحوه، وابن عياض متروك الحديث. قال الألباني في \"غاية المرام\" (ص ١٥٩): إسناده واه جدًّا. =","vol":"26","page":540},{"text":"[٣١٦٦] وأخبرنا ابن فنجويه (١)، أخبرنا أبو حذيفة أَحْمد بن محمَّد بن عليّ (٢)، حدثنا عبد الصمد بن سعيد -قاضي حمص (٣) - حدثنا عبد السلام بن العباس بن الوليد الحضرميّ (٤)، أخبرنا محمَّد\n_________\n= ٤ - وأما مرسل شهر بن حوشب:\nفأخرجه ابن أبي شيبة في \"المصنف\" ٤/ ١٨٧ في قصة وآخره: إن الله لا يحب كل ذواق من الرجال، ولا كل ذواقة من النساء. من طريق ليث بن أبي سليم عن شهر. وليث ضعيف باتفاق.\n٥ - وأما مرسل قتادة بن دعامة:\nفأخرجه الخطابي في \"غريب الحديث\" ١/ ٤٥٥ من طريق مسلم بن إبراهيم حدثنا هشام عن قتادة به.\nفتحصل من كل ما سبق:\nأن الحديث لا تخلو طرقه من مقال، ولكنه بمجموعها يرتقي إِلَى درجة الحسن لغيره. والله أعلم.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) عبد الصمد بن سعيد بن عبد الله بن سعيد بن يعقوب أبو القاسم الكندي الحمصي قاضي حمص المحدث الحافظ جمع تاريخًا لطيفا فيمن نزل حمص من الصحابة تُوفِّي سنة (٣٢٤ هـ).\nانظر: \"تاريخ دمشق\" لابن عساكر ٣٦/ ٢٢٩، \"سير أعلام النبلاء\" للذهبي ٢٩/ ٢٤٨.\n(٤) في (ت): الحفري. وهو خطأ، وهو عبد السلام بن العباس بن الوليد بن الزُّبير الحضرميّ الحمصي، روى عن: محمَّد بن يعقوب الغساني وهشام بن عمار وأبي حاتم الرَّازيّ وعدة، روى عنه: سليمان الطبراني والقاضي عبد الصمد بن سعيد الحمصي، ولم يذكر بجرحٍ أو تعديل. \"تاريخ دمشق\" لابن عساكر ٣٦/ ٢٠٩، \"تاريخ الإِسلام\" للذهبي ٢٢/ ١٩٦.\n.","vol":"26","page":541},{"text":"ابن خالد (١)، حدثنا أبي (٢)، حدثنا سويد (٣)، عن حميد (٤) عن أنس - ﵁ - قال: قال رسول الله - ﷺ -: \"ما حلف بالطلاق ولا استحلف به إلا منافق\" (٥).\n_________\n(١) في الأصل، (ت): خلى بن خالد، وهو خطأ والصواب: محمَّد بن خالد بن خلي، الكلاعي، أبو الحسين الحمصي، روى عن أَبيه، وأَحمد بن خالد الوهبي، وغيرهما، روى عنه النَّسائيّ، وابن أبي حاتم وآخرون قال النَّسائيّ: ثقة. وقال ابن أبي حاتم: صدوق، وكذا قال ابن حجر.\nانظر \"تهذيب الكمال\" للمزي ٢٥/ ١٣٧، \"تقريب التهذيب\" لابن حجر (٥٨٤٤).\n(٢) خالد بن خلي الكلاعي أبو القاسم الحمصي القاضي، روى عن: بقية بن الوليد وسويد بن عبد العزيز ومحمَّد بن حرب الخولاني، روى عنه: البخاري وأبو زرعة الدِّمشقيّ، وابنه: محمَّد بن خالد بن حيي، قال البخاري: صدوق، وقال النَّسائيّ: ليس به بأس، وذكره ابن حبان في \"الثِّقات\"، وقال ابن حجر: صدوق. انظر: \"الثِّقات\" لابن حبان ٨/ ٣٢٥، \"تهذيب الكمال\" للمزي ٨/ ٥٠، \"تقريب التهذيب\" لابن حجر (١٦٢٤).\n(٣) سويد بن عبد العزيز بن نمير السلمي مولاهم أبو محمَّد الدِّمشقيّ، روى عن: أَيُّوب السختياني وحميد الطَّويل وشعبة بن الحجاج وعاصم الأحول وعدة، وروى عنه: سويد بن سعيد الحدثاني، وأبو مسهر عبد الأعلى بن مسهر وخالد بن خلي وعدة، قال أَحْمد بن حنبل: متروك الحديث، وقال يحيى بن معين: ليس بشيء، وقال في موضع: ضعيف، وقال البخاري: في أحاديثه مناكير، وقال أبو حاتم: لين الحديث في حديثه نظر، وقال ابن حجر: ضعيف.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٣٨، \"تهذيب الكمال\" للمزي ١٢/ ٢٥٥، \"تقريب التهذيب\" لابن حجر (٢٦٩٢).\n(٤) حميد الطَّويل، ثقة مدلس.\n(٥) [٣١٦٦] الحكم على الإسناد:\nإسناده ضعيف، فيه سويد بن عبد العزيز ضعيف، وفيه من لم يذكر بجرحٍ أو تعديل. =","vol":"26","page":542},{"text":"قوله تعالى: ﴿وَأَحْصُوا الْعِدَّةَ﴾ أي: عدد أقرائها فاحفظوها (١) ﴿وَاتَّقُوا اللَّهَ رَبَّكُمْ لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ﴾ حتَّى تنقضي عدتهن ﴿وَلَا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ وهي: الزنا، فيخرجن لإقامة الحد عليهن. هذا قول أكثر المفسرين (٢).\n_________\n= التخريج:\nالحديث رواه حميد عن أنس، ورواه عن حميد اثنان:\n١ - سويد بن سعيد:\nأخرجه المصنف من طريقه كما هنا، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٤٩ له.\n٢ - ابن جريج:\nأخرجه ابن النجار في \"تاريخه\" كما في \"جمع الجوامع\" للسيوطي ٢/ ٢٨٣ مخطوط، وأخرجه ابن عساكر كما في \"الجامع الصغير\" للسيوطي ٢/ ٤٨٢ (٧٨٩٤).\nقال ابن عدي كما في \"فيض القدير\" للمناوي ٥/ ٥٦٤: منكر جدًّا. وضعفه السيوطي، والألباني في \"ضعيف الجامع\" (٥٠٥٥).\n(١) لإحصاء العدة فوائد عدة ذكر بعضها ابن الجوزي في \"زاد المسير\" ٨/ ٢٨٨.\n(٢) ممن قال هذا القول من السلف:\n١ - عبد الله بن عمر في قول: أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ١٨٩.\n٢ - وعبد الله بن عباس في قول: أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٢.\n٣ - وسعيد بن المسيّب: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٢، وأبو محمَّد بن مخلد في \"فوائده\" ١/ ٤٨٥.\n٤ - ومجاهد: أخرجه عبد الرزاق في \"المصنف\" ٦/ ٣٢٢، وعبد بن حميد، والطبري في \"جامع البيان\" ٢٨/ ١٣٣.\n٥ - والحسن البَصْرِيّ: أخرجه عبد بن حميد، والطبري في \"جامع البيان\" ٢٨/ ١٣٣. =","vol":"26","page":543},{"text":"وقال قتادة: معناه، إلَّا أن يطلقها على نشوزها فلها أن تتحول من بيت زوجها. والفاحشة: النشوز (١).\nوقال ابن عمر (٢) والسدي (٣): خروجها قبل انقضاء عدتها فاحشة.\n[٣١٦٧] وأنبأني عبد الله بن حامد (٤)، أخبرنا محمَّد بن الحسن (٥)، حدثنا الفضل بن المسيّب (٦)، حدثنا سنيد (٧)، حدثنا\n_________\n= ٦ - والشعبي: أخرجه عبد الرزاق في \"المصنف\" ٦/ ٣٢٢، وعبد بن حميد، والطبري في \"جامع البيان\" ٢٨/ ١٣٣.\n٧ - وعطاء بن أبي رباح: أخرجه عبد الرزاق في \"تفسير القرآن\" ٦/ ٣٢٢.\n٨ - وعطاء الخُرَاسَانِيّ: أخرجه عبد الرزاق في \"تفسير القرآن\" ٦/ ٣٢٣، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٢.\n٩ - وأبو قلابة، وابن سيرين: أخرجه عنهما ابن أبي شيبة ٤/ ١١٥.\nوالقول بلا نسبة في \"معاني القرآن\" للفراء ٣/ ١٦٢، \"معاني القرآن\" للزجاج ٥/ ١٨٤، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٠).\n(١) أخرجه عبد الرزاق في \"المصنف\" ٦/ ٣٢٣، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٢، والطبري في \"جامع البيان\" ٢٨/ ١٣٤، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ١٥٠.\n(٢) أخرجه عبد الرزاق في \"المصنف\" ٦/ ٣٢٣، وعبد بن حميد، والطبري في \"جامع البيان\" ٢٨/ ١٣٤، والحاكم في \"المستدرك\" ٢/ ٤٩١، وابن مروديه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٣٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٩، والبغوي في \"معالم التنزيل\" ٨/ ١٥٠.\n(٤) الأصفهاني الوزان، لم يذكر بجرحٍ أو تعديل.\n(٥) لم أتبين من هو.\n(٦) هو الفضل بن محمَّد بن المسيّب الشعراني، ثقة مأمون.\n(٧) ابن داود المصيصي، ضعيف مع إمامته ومعرفته.","vol":"26","page":544},{"text":"سفيان (١)، عن محمَّد بن عمرو بن علقمة (٢) عن محمَّد بن إبراهيم التيمي (٣)، عن ابن عباس - ﵄ - في قوله تعالى: ﴿إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ﴾ قال: إلَّا أن تبدو على أهلها، فإذا بدت عليهم، فقد حل لهم إخراجها (٤).\n_________\n(١) هو ابن عيينة. ثقة حافظ فقيه إمام حجة، إلَّا أنَّه تغير حفظه بأخرة وكان ربما دلس لكن عن الثِّقات.\n(٢) صدوق له أوهام.\n(٣) ثقة له أفراده قيل: حديثه عن ابن عباس مرسل.\n(٤) [٣١٦٧] الحكم على الإسناد:\nإسناده ضعيف؛ سنيد: ضعيف مع إمامته، ومحمَّد بن الحسن لم أتبينه، وشيخ المصنف لم يذكر بجرح أو تعديل، ومحمَّد بن إبراهيم التيمي قيل إنه لم يسمع من ابن عباس كما في \"تهذيب الكمال\" للمزي ٢٤/ ٣٠١.\nالتخريج:\nيرويه عن ابن عباس اثنان:\nأ- محمَّد بن إبراهيم التيمي. وعنه محمَّد بن عمرو بن علقمة ورواه عنه أربعة:\n١ - سفيان بن عيينة:\nرواه المصنف من طريق سنيد، وعبد الرزاق في \"المصنف\" ٦/ ٣٢٣ كلاهما عن سفيان.\n٢ - سفيان الثَّوريّ:\nرواه عبد الرزاق ٦/ ٣٢٣ عنه به.\n٣ - عبد العزيز بن محمَّد الدراوردي:\nرواه سعيد بن منصور كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٢، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٤٣١ عن سفيان بن عيينة، ورواه الشَّافعيّ في \"الأم\" ٥/ ٢٣٥، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٤٣١.\nكلاهما ابن عيينة، والشافعي عن الدراوردي به. =","vol":"26","page":545},{"text":"﴿وَتِلْكَ حُدُودُ اللَّهِ وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ أي: مراجعة في الواحدة والثنتين ما دامت في العدة (١).\n[٣١٦٨] أخبرنا عبد الله بن حامد (٢) قراءة عليه، أخبرنا محمَّد بن جعفر المطيري (٣)، حدثنا الحسن بن عرفة (٤)، حدثنا هشيم (٥) عن\n_________\n= ٤ - عبد الله بن إدريس:\nرواه الطبري في \"جامع البيان\" ٢٨/ ١٣٣ عن أبي كُريب عن ابن إدريس به.\nب- عكرمة مولى ابن عباس:\nرواه البيهقي في \"السنن الكبرى\" ٧/ ٤٣٢ من طريق عبد الله بن وهب عن سليمان ابن بلال عن عمرو مولى المطَّلب عن عكرمة به. وإسناده صحيح.\nوالحاصل: أن رواية التيمي منقطعة، ولكن تابعه عكرمة عن ابن عباس بسند صحيح. وعليه فالأثر صحيح، والله أعلم.\nوأخرجه غير من سبق إسحاق بن راهويه كما في \"المطالب العالية\" لابن حجر ٤/ ١٧٤، وعبد بن حميد، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٢. وبعد:\nفإن للمفسرين أقوالًا أخرى في بيان المراد بالفاحشة المبينة.\nوقد ذكر أبو بكر الجصاص في \"أحكام القرآن\" ٥/ ٣٤٩ جملة منها ثم قال: هذِه المعاني كلها يحتملها اللفظ، وجائز أن يكون جميعها مرادًا، فيكون خروجها فاحشة، وإذا زنت أخرجت للحد، وإذا بذت على أهله أخرجت أَيضًا. اهـ.\n(١) وهذا التفسير مجمع عليه بين المفسرين إن طلق دون الثلاث كما في \"النكت والعيون\" للماوردي ٦/ ٣٠.\n(٢) الأصفهاني الوزان، لم يذكر بجرحٍ أو تعديل.\n(٣) ثقة مأمون.\n(٤) أبو علي البغدادي المؤدب، صدوق.\n(٥) هشيم بن بشير الواسطيّ، ثقة ثبت كثير التدليس والإرسال الخفي.","vol":"26","page":546},{"text":"مغيرة (١)، وحصين بن عبد الرحمن (٢)، وأشعث (٣)، وإسماعيل (بن أبي خالد) (٤)، (وداد بن أبي هند) (٥)، (وسيّار) (٦)، ومجالد (٧) كلهم عن الشعبي (٨) قال: دخلتُ على فاطمة بنت قيس (٩) - ﵄ - بالمدينة فسألتها عن قضاء رسول الله - ﷺ -، فقالت: طلقني زوجي البته فخاصمته إِلَى رسول الله - ﷺ - في السكنى والنفقة، فلم يجعل لي سكنى ولا نفقة وأمرني أن أعتد في بيت ابن أم مكتوم (١٠).\n_________\n(١) المغيرة بن مقسم الضبي، ثقة متقن إلَّا أنَّه يدلس.\n(٢) ثقة تغير حفظه في الآخر.\n(٣) أشعث بن سوار الكندي، قاضي الأهواز ضعيف.\n(٤) في الأصل، (ت): بن خالد، وهو تصحيف وما أثبته من مصادر التخريج، وهو الأحمسي مولاهم، ثقة ثبت.\n(٥) في الأصل: داود بن هند، وما أثبته من (ت)، وهو ثقة متقن، كان يهم بأخرة.\n(٦) في الأصل، (ت): شيبان، وأثبته من كتب الرجال، وهو سيار أبو الحكم العنزي الواسطيّ، صدوق له أوهام.\n(٧) مجالد بن سعيد الهمذاني ليس بالقوي وقد تغير في آخر عمره.\n(٨) عامر بن شراحيل ثقة مشهور فقيه فاضل.\n(٩) صحابية مشهورة.\n(١٠) [٣١٦٨] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وفيه أشعث بن سوار: ضعيف، إلَّا أنَّه قد تابعه غير واحد، والحديث صحيح بمجموع طرقه كما يأتي.\nالتخريج:\nحديث فاطمة بنت قيس هذا له طرق متكاثرة، وألفاظ متعددة، فقد رواه عنها أحد عشر نفسًا وهم:\nعبد الله بن عباس، وأبو سلمة بن عبد الرحمن، وعبد الله البهي، وأبو بكر بن أبي =","vol":"26","page":547},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الجهم، وعروة بن الزُّبير، وعبد الرحمن بن عاصم بن ثابت، والأسود بن يزيد، وسعد الإسكاف، وقبيصة بن ذؤيب، وعبيد الله بن عبد الله بن عتبة، وتميم مولى فاطمة، والشعبي.\nوبسط الكلام عن هذِه الطرق وذكر من أخرجها مما يضيق عنه المقام، والمصنف رحمه الله تعالى لم يذكر إلَّا طريق الشعبي، وسأجتزئ بالكلام عنه تبعًا للمؤلف وبالله التوفيق:\nطريق عامر بن شراحيل الشعبي:\nورواه عنه -فيما وقفت عليه- سبعة وعشرون نفسًا:\n١ - مغيرة بن مقسم الضبي:\nأخرجه مسلم كتاب الطلاق (١٤٨٠) باب المطلقة ثلاثًا لا نفقة لها، والنَّسائيّ في \"السنن الكبرى\" ٣/ ٣٩٩، وفي \"المجتبى\" كتاب الطلاق باب: الرخصة في خروج المبتوتة ٦/ ٢٠٨، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٩ كلهم من طريق هشيم عن مغيرة به.\nوأخرجه ابن أبي شيبة في \"المصنف\" ٤/ ١٣٧، ومن طريق ابن ماجه كتاب الطلاق باب المطلقة ثلاثًا. . (٢٠٣٦)، والترمذي كتاب الطلاق باب ما جاء في المطلقة ثلاثًا (١١٨٠)، والنَّسائيّ كتاب الطلاق ٦/ ٢٠٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٦٤، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٨٤ كلهم من طرق عن جرير عن المغيرة به.\n٢ - داود بن أبي هند:\nأخرجه مسلم كتاب الطلاق (١٤٨٠)، والترمذي كتاب الطلاق (١١٨٠)، والنَّسائيّ في \"السنن الكبرى\" ٣/ ٣٩٩، وفي \"المجتبى\" كتاب الطلاق ٦/ ٢٠٨، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٩، كلهم من طرق عن هشيم بن بشير عن داود به.\n٣ - حصين بن عبد الرحمن:\nأخرجه مسلم كتاب الطلاق (١٤٨٠)، والترمذي كتاب الطلاق (١١٨٠)، =","vol":"26","page":548},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والنَّسائيّ في \"السنن الكبرى\" ٣/ ٣٩٩، وفي \"المجتبى\" كتاب الطلاق ٦/ ٢٠٨، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٩ من طرق عن هشيم عن حصين به.\n٤ - إسماعيل بن أبي خالد: أخرجه مسلم كتاب الطلاق (١٤٨٠)، والترمذي كتاب الطلاق (١١٨٠)، والنَّسائيّ في \"السنن الكبرى\" ٣/ ٣٩٩، وفي \"المجتبى\" كتاب الطلاق ٦/ ٢٠٨، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٩ من طرق عن هشيم عن إسماعيل به.\n٥ - أشعث بن سوار:\nأخرجه مسلم كتاب الطلاق (١٤٨٠)، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٩ من طرق عن هشيم عن أشعث به.\n٦ - سيار أبو الحكم:\nأخرجه مسلم كتاب الطلاق (١٤٨٠)، والنَّسائيّ في \"السنن الكبرى\" ٣/ ٣٩٩، وفي \"المجتبى\" كتاب الطلاق ٦/ ٢٠٨، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٩ من طرق عن هشيم عن سيار به.\nوأخرجه مسلم كتاب الطلاق (١٤٨٠)، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٨٠ من طريق قرة بن خالد عن سيار به.\n٧ - سلمة بن كهيل:\nأخرجه مسلم كتاب الطلاق (١٤٨٠)، وأبو داود كتاب الطلاق، باب في نفقة المبتوتة (٢٢٨٨)، والنَّسائيّ في \"السنن الكبرى\" ٣/ ٣٥٠، ١٠/ ٦٣، ١٢٧، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٨، والبيهقي في \"السنن الكبرى\" ٧/ ٤٧٥ من طريق سفيان الثَّوريّ عن سلمة به.\n٨ - أبو إسحاق السبيعي:\nأخرجه مسلم كتاب الطلاق (١٤٨٠) من طريق سليمان بن معاذ عن أبي إسحاق به.\nوأخرجه أَيضًا كتاب الطلاق (١٤٨٠)، وأبو داود كتاب الطلاق باب من أنكر ذلك (٢٢٩١)، والنَّسائيّ في \"السنن الكبرى\" ٣/ ٣٩٩، وفي \"المجتبى\" كتاب الطلاق ٦/ ٢٠٩، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٨٥ من طريق عمار بن =","vol":"26","page":549},{"text":"قال هشيم: قال مجالد في حديثه: إنما النفقة والسكنى على من كانت له الرجعة (١).\n_________\n= زريق عن أبي إسحاق به.\n٩ - سعيد بن يزيد الأحمسي:\nأخرجه النَّسائيّ في \"المجتبى\" كتاب الطلاق، باب الرخصة في الثلاث المجموعة ٦/ ١٤٤، وفي \"السنن الكبرى\" ٣/ ٣٥٠ من طريق أبي نعيم عن سعيد به.\nوأخرجه الطبراني في \"المعجم الكبير\" ٢٤/ ٣٨٢ من طريق بكر بن بكار عن سعيد به غير أن فيه جملة: فقال رسول الله -ﷺ-: \"إنما النفقة والسكنى للمرأة إذا كان لزوجها عليها الرجعة\".\n١٠ - أبو الزِّناد:\nأخرجه ابن ماجه كتاب الطلاق، باب من طلق ثلاثًا (٢٠٢٤)، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٨١ من طريق إسحاق ابن أبي فروة عن أبي الزِّناد به.\n١١ - جابر الجعفي:\nأخرجه الدراقطني في \"السنن\" ٤/ ٢٢ - ٢٣ من طريق زهير عن جابر به. وجابر فيه كلام مشهور.\n١٢ - ٢٦: عبد الله بن بريدة، وحبيب بن أبي ثابت، وزكريا بن حكيم الحبطي، وحبيب بن جري القيسي، وحاتم أبو عمرو التمار، وأبو هانئ عمر بن بشير، وأشعث بن عطاء، وزكريا بن أبي زائدة، وسليمان الأَعمش، وحماد بن أبي سليمان، وأبو حصين، ومحمَّد بن سالم، وداود الأودي، والشيباني، ومطرف ابن طريف.\nوكلها مخرجة في \"المعجم الكبير\" للطبراني ٢٤/ ٣٧٨، ٣٨٠، ٣٨١، ٣٨٢، ٣٨٣، ٣٨٥، ٤٠٤ من طرق عدة عنهم عن الشعبي.\n٢٧ - ويبقى طريق مجالد يأتي بعد إن شاء الله تعالى.\n(١) سياق المصنف لهذِه اللفظ يدل على دقته رحمه الله تعالى، ذلك أن مجالد بن سعيد يروي ما ليس بمحفوظ فيخالف فيه الثِّقات. وهذا الحديث اضطرب فيه =","vol":"26","page":550},{"text":"[٣١٦٩] وأخبرنا عبد الله بن حامد (١)، أخبرنا محمَّد بن لحسين (٢)، حدثنا أَحْمد بن يوسف (٣)، حدثنا عبد الرزاق (٤)، أخبرنا معمر (٥): (ح).\n[٣١٧٠] وأخبرنا عقيل بن محمَّد الفقيه (٦)، أن أَبا الفرج البغدادي القاضي (٧) أخبرهم عن محمَّد بن جرير (٨)، حدثنا ابن عبد الأعلى (٩)،\n_________\n= مجالد فتارة يوافق فيه الجماعة، وتارة ينفرد عنهم بهذِه الجملة. وجاءت هذِه الجملة بهذا السياق المنفرد سوى المصنف:\nعند الدارقطني في \"السنن\" ٤/ ٢٤ من طريق الحسن بن عرفة ثنا هشيم نا مغيرة، وحصين، وأشعث، وإسماعيل بن أبي خالد، وداود، وسيار، ومجالد كلهم عن الشعبي بهذا، قال هشيم: قال مجالد في حديثه: إنما السكنى والنفقة لمن كان لها على زوجها رجعة.\nونكتة إفراد المصنف، ومن قبله الحسن بن عرفة هذِه اللفظة بالذكر: أن عامة الرواة عن الشعبي لا يذكرون هذِه اللفظة ومن ذكرها منهم يبينون أنها من قول فاطمة بنت قيس موقوف عليها. ولم يرفعه سوى مجالد.\nوعليه اختلف العلماء: فمنهم من ردها لتفرد مجالد بها، ومنهم من قبلها. وسوف يأتي بحث هذا عند إعادة المصنف لهذِه اللفظة قريبًا إن شاء الله تعالى.\n(١) الأصفهاني الوزان، لم يذكر بجرحٍ أو تعديل.\n(٢) ابن الخليل أبو بكر النَّيْسَابُورِيّ القطَّان، قال عنه الحاكم: الشيخ الصالح.\n(٣) أبو الحسن السلمي المعروف بحمدان، حافظ ثقة.\n(٤) ابن همام الصَّنْعانِيّ، ثقة حافظ.\n(٥) ابن راشد البَصْرِيّ، ثقة ثبت فاضل.\n(٦) لم أجده.\n(٧) المعافى بن زكريا النهرواني الجريري. العلامة الفقيه الحافظ الثقة.\n(٨) الطبري. ثقة صادق حافظ.\n(٩) محمَّد بن الأعلى الصَّنْعانِيّ. ثقة.","vol":"26","page":551},{"text":"أخبرنا ابن ثور (١)، عن معمر (٢)، عن الزهري (٣)، عن (عبيد الله) (٤)، أن فاطمة بنت قيس (٥) - ﵄ - كانت تحت أبي عمرو بن حفص بن المغيرة المخزومي - ﵁ -، وأنه خرج مع علي بن أبي طالب كرم الله وجهه إِلَى اليمن حين أمره رسول الله - ﷺ - على بعض اليمن، فأرسل إِلَى امرأته فاطمة بنت قيس بتطليقة كانت بقيت لها من طلاقها، وأمر عياش بن أبي ربيعة، والحارث بن هشام أن ينفقا عليها (٦)، فقالا لها: والله مالك من نفقة إلَّا أن تكوني حاملًا، فأتت النَّبِيّ - ﷺ - فذكرت له قولهما، فلم يجعل لها نفقة إلَّا أن تكون حاملًا، واستأذنته في الانتقال، فأذن لها، فقالت: أين أنتقل يَا رسول الله؟ قال: \"عند ابن أم مكتوم\" وكان أعمى تضع ثيابها عنده، ولا يراها، فلم تزل هنالك حتَّى مضت عدتها، فأنكحها النَّبِيّ - ﷺ - أسامة بن زيد - ﵁ - فأرسل إليها مروان بن الحكم قبيصة بن ذؤيب يسألها عن هذا الحديث، فقال مروان: لم نسمع هذا الحديث إلَّا من امرأة، سنأخذ بالعصمة التي وجدنا\n_________\n(١) محمَّد بن ثور الصَّنْعانِيّ، ثقة.\n(٢) ابن راشد البَصْرِيّ. ثقة ثبت فاضل.\n(٣) محمَّد بن مسلم بن شهاب، متفق على جلالته وإتقانه.\n(٤) في الأصل، (ت): عبد الله، والمثبت من مصادر التخريج والترجمة، وهو: عبيد الله بن عبد الله بن عتبة ابن مسعود، ثقة فقيه ثبت.\n(٥) صحابية مشهورة.\n(٦) علاقة عياش، والحارث بأبي عمرو بن حفص أنهما ابنا عميه، ولذا أمرهما لقرابتهما منه بالإنفاق على فاطمة بعد طلاقها.\nانظر: \"فتح الباري\" لابن حجر ٩/ ٤٧٧.","vol":"26","page":552},{"text":"النَّاس عليها، فقالت فاطمة - ﵂ - حين بلغها قول مروان: بيني وبينكم القرآن، قال الله تعالى: ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ﴾ إِلَى قوله: ﴿لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا﴾ قالت: هذا لمن كانت له مراجعة فأي أمر يحدث بعد الثلاث (١).\n_________\n(١) [٣١٦٩ - ٣١٧٠] الحكم على الإسناد:\nرجاله ثقات، سوى شيخي المصنف، فالأول لم يذكر بجرح أو تعديل والثاني لم أجده.\nوالحديث يرويه الزهري عن عبيد الله بن عبد الله بن عتبة بن مسعود عن فاطمة بنت قيس - ﵂ -، ويرويه عن الزهري اثنان:\n١ - معمر بن راشد البَصْرِيّ. ويرويه عنه ثلاثة:\nأ- عبد الرزاق بن همام الصَّنْعانِيّ:\nأخرجه مسلم كتاب الطلاق باب المطلقة ثلاثًا (١٤٨٠)، وأبو داود كتاب الطلاق، باب في نفقة المبتوتة (٢٢٩٠)، وأَحمد في \"المسند\" ٦/ ٤١٤ - ٤١٥ (٢٧٣٣٧)، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٢، ٣٧٣، والمصنف كما هنا. كلهم من طرق عن عبد الرزاق به.\nب- محمَّد بن ثور الصَّنْعانِيّ:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٣٥ ولم يذكر فيه شيخ الزهري، فأخشى أن يكون به سقطًا، ولم يذكر فيه خبر قبيصة أَيضًا، وأخرجه المصنف من طريقه عن ابن عبد الأعلى عن ابن ثور به.\nج - شعيب بن أبي حمزة:\nرواه النَّسائيّ كتاب الطلاق ٦/ ٢١٠ من طريق عثمان بن سعيد بن كثير بن دينار، عن شعيب به نحوه.\n٢ - محمَّد بن إسحاق:\nرواه الطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٤ من طريق إبراهيم بن سعد، عن أَبيه، عن ابن إسحاق به نحوه.","vol":"26","page":553},{"text":"<span data-type=\"title\" id=toc-5644>٢ </span>- قوله تعالى: ﴿فَإِذَا بَلَغْنَ أَجَلَهُنَّ﴾\nأي: أشرفن على انقضاء عدتهن، وقربن منه (١).\n﴿فَأَمْسِكُوهُنَّ﴾ برجعة تراجعوهن ﴿بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ﴾ أي اتركوهن حتَّى تنقضي عدتهن فيبن منكم، ويكن أملك بأنفسهن.\n﴿وَلَا تُضَارُّوهُنَّ﴾ فترك الضرار: هو المعروف ﴿وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ﴾ على الرجعة أو الفراق (٢) ﴿وَأَقِيمُوا﴾ أيها الشهود\n_________\n(١) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٠)، \"جامع البيان\" للطبري ٢٨/ ١٣٦، \"إعراب القرآن\" للنحاس ٤/ ٤٥٠، \"النكت والعيون\" للماوردي ٦/ ٣٠.\n(٢) قاله ابن عباس، والسدي وغيرهما. بل هو قول عامة أهل التفسير.\n\"جامع البيان\" للطبري ٢٨/ ١٣٦ - ١٣٧، \"إعراب القرآن\" للنحاس ٤/ ٤٥٠، \"إيجاز البيان\" للنيسابوري ٢/ ٢٦٢.\nوليعلم: أن الإشهاد على الفراق والطلاق مستحب، ليحصل التوثيق، وقد أجمع العلماء على أن الطلاق جائز ونافذ، ولو لم يحصل عليه الإشهاد.\nولكنهم اختلفوا في الإشهاد على الرجعة على قولين:\n١ - فذهب الإِمام الشَّافعيّ في قول، وأَحمد في رواية إِلَى وجوب الإشهاد في الرجعة.\n٢ - وذهب الأئمة الثلاثة إِلَى استحبابه وعدم اشتراطه.\nوالأظهر الوجوب للآية، ولحديث عمران بن حصين أنَّه سئل عن الرَّجل يطلق ثم يراجع ولا يشهد، فقال: أشهد على طلاقها، وعلى رجعتها. رواه أبو داود وسنده صحيح كما قال الحافظ ابن حجر: وأخرجه البيهقي بلفظ أن عمران بن حصين سئل عمن راجع امرأته، ولم يشهد، فقال: في غير سنة؟ فليشهد الآن. وزاد الطبراني في رواية: ويستغفر الله. قال ابن عبد الهادي: رواته ثقات مخرج لهم في الصحيح، وصححه الحافظ أَيضًا. =","vol":"26","page":554},{"text":"﴿الشَّهَادَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا﴾.\nوقال عكرمة (١)، والشعبي (٢)، والضَّحَاك <span data-type=\"title\" id=toc-5645>(٣): </span>ومن يُطلِّق للسنة يجعل له مخرجًا إِلَى الرجعة.\n\n٣ - ﴿وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ﴾ لا يرجو ولا يتوقع (٤).\nقال أكثر المفسرين: نزلت هذِه الآية في عوف بن مالك الأَشجعيّ - ﵁ - وذلك أن المشركين أسروا ابنا له يُسمى سالمًا، فأتى النَّبِيّ - ﷺ -، فقال يَا رسول الله: إن العدو أسر ابني، وشكا أَيضًا الفاقة، فقال رسول الله - ﷺ -: \"ما أمسى عند آل محمَّد إلا مد، فاتق الله واصبر، وأكثر من قول: لا حول ولا قوة إلَّا بالله\"، ففعل الرَّجل ذلك، فبينا هو في بيته إذ\n_________\n= انظر: \"زاد المسير\" لابن الجوزي ٨/ ٢٩٠، \"توضيح الأحكام\" للشيخ عبد الله البسام ٥/ ٣٧ - ٣٨.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٣٨، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ١٥١.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ١٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٥٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٣٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٣١، والبغوي في \"معالم التنزيل\" ٨/ ١٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٥٩.\n(٤) قاله عبد الله بن مسعود. أخرجه ابن مردويه عنه بنحوه.\nوقاله قتادة: أخرجه عبد بن حميد، وأبو نعيم في \"حلية الأولياء\" كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٣. وذكره عنه النحاس في \"إعراب القرآن\" ٤/ ٤٥١.","vol":"26","page":555},{"text":"جاءه ابنه، وقد غفل عنه العدو، فأصاب إبلًا، وأتى بها إِلَى أَبيه، وكان فقيرًا. فقال الكلبي في رواية يوسف بن بلال: قدم ابنه ومعه خمسون بعيرًا (١).\n[٣١٧١] وأخبرنا عبد الله بن حامد (٢)، أخبرنا محمَّد بن عامر البلخي (٣)، حدثنا القاسم بن عباد (٤)، حدثنا صالح بن محمَّد الترمذي (٥)، حدثنا أبو غالب (٦)، عن سلّام بن سُليم (٧)، عن عبد الحميد (٨)، عن الكلبي (٩)، عن أبي صالح (١٠)، عن ابن عباس - ﵄ - قال: جاء عوف بن مالك الأَشجعيّ - ﵁ - إِلَى النَّبِيّ - ﷺ - فقال: يا رسول الله، إن ابني أسره العدو وجزعت الأم، فما تأمرني؟ فقال:\n_________\n(١) هذا قول أكثر المفسرين كما قال المصنف، وابن الجوزي في \"زاد المسير\" ٨/ ٢٩٠.\nوسيذكرها المصنف مسندة بعد قليل. وقوله: في رواية يوسف بن بلال يشير إِلَى إحدى الطرق التي يروي بها تفسير ابن عباس.\n(٢) الأصفهاني الوزان، لم يذكر بجرح أو تعديل.\n(٣) وثقه ابن حبان.\n(٤) لم أجده.\n(٥) متهم ساقط.\n(٦) لم يتبين لي من هو.\n(٧) أبو سليمان المدائنيّ، متروك.\n(٨) لم يتبين لي من هو.\n(٩) هو محمَّد بن السائب، متهم بالكذب ورمي بالرفض.\n(١٠) هو باذام مولى أم هانئ، ضعيف يرسل، قال ابن معين: إذا حدث عنه الكلبي فليس بشيء.","vol":"26","page":556},{"text":"\"آمرك وإياها أن تستكثرا من قول: لا حول ولا قوة إلَّا بالله العلي العظيم\" فانصرف إليها فقالت: ما قال لك النَّبِيّ -ﷺ-؟ قال: أمرني وإياك أن نستكثر من قول: لا حول ولا قوة إلَّا بالله، فقالت: نعم ما أمرك به، فجعلا يقولان، فتغفل عنه العدو، فاستاق غنمهم فجاء بها إِلَى أَبيه، وهي أربعة آلاف شاة فنزلت: ﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا﴾ في ابنه. ﴿وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ﴾ ما ساق إليه من الغنيمة (١).\n_________\n(١) [٣١٧١] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ الكلبي متهم بالكذب.\nوشيخه أبو صالح قال ابن معين: ليس به بأس، وإذا حدث عنه الكلبي فليس بشيء وسلام بن سليم متروك، وصالح بن محمَّد متهم ساقط.\nالتخريج:\nوالحديث يرويه ابن عباس، وجابر بن عبد الله، وعبد الله بن مسعود - ﵁ -، والسدي، ومحمَّد بن إسحاق مولى أبي قيس بن مخرمة. وبيانها كما يلي:\nأ- حديث ابن عباس: ويرويه عنه اثنان:\n١ - أبو صالح:\nأخرجه المصنف كما هنا، والطبراني في \"الدعاء\" ٣/ ١٥٥٦، وابن مرودويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٤ كلهم من طريق الكلبي عن أبي صالح به. ونسبه ابن حجر في \"الإصابة\" ٨/ ١٩٧ للمؤلف وقال: وساق القصة بالمعنى، من وجه ضعيف.\n٢ - الضحاك:\nأخرجه الخَطيب البغدادي في \"تاريخ بغداد\" ٩/ ٨٤ من طريق جويبر عن الضحاك به وهو إسناد ضعيف لحال جويبر، ثم أن في سماع الضحاك من ابن عباس نظرا.\nب- جابر بن عبد الله:\nأخرجه الحاكم في \"المستدرك\" ٢/ ٤٩٢، ومن طريقه الواحدي في \"أسباب =","vol":"26","page":557},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= النزول\" (ص ٤٥٧) من طريق إسرائيل عن عمار بن معاوية عن سالم بن أبي الجعد، عن جابر بن عبد الله به.\nوهذا الإسناد صححه الحاكم وتعقبه الذهبي بقوله: بل منكر، وأعله برجلين في إسناده.\nوأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٣٨ من طريق سفيان، ٢٨/ ١٣٩ من طريق عمرو كلاهما عن عمار بن معاوية به. وليس فيه ذكر جابر بن عبد الله.\nوأخرجه من هذا الوجه عبد بن حميد، وابن أبي حاتم في \"الدر المنثور\" للسيوطي ٦/ ٣٥٤.\nج - عبد الله بن مسعود:\nأخرجه ابن أبي الدنيا في \"الفرج بعد الشدة\" (ص ٢٠)، ومن طريقه البيهقي في \"دلائل النبوة\" ٦/ ١٠٧ عن إسحاق بن إسماعيل عن سفيان بن عيينة، عن مسعر عن علي بن بذيمة عن أبي عبيدة بن عبد الله بن مسعود قال: ... فذكره. ولم يذكر فيه ابن مسعود، ولا اسم عوف بن مالك.\nوأخرجه الحاكم ومن طريقه البيهقي في \"دلائل النبوة\" ٦/ ١٠٦، وعبد بن حميد، وابن مروديه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٥، \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ٥٢، من طريق أبي وهب محمَّد بن مزاحم عن سفيان بن عيينة، عن مسعر به غير أنَّه ذكر عبد الله بن مسعود، وعوف بن مالك.\nوفي سماع أبي عبيدة بن عبد الله بن مسعود من أَبيه كلام مشهور.\nد- محمَّد بن إسحاق مولى أبي قيس بن مخرمة:\nأخرجه آدَمَ في \"الثواب\" كما في \"الإصابة\" لابن حجر ٣/ ٥٥، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٤ من طريق عاصم بن محمَّد بن زيد حدثنا عبد الله بن الوليد عن محمَّد بن إسحاق به.\nغير أن الذي أخبر الرسول - ﷺ - بخبر سالم بن عوف هو جده مالك الأَشجعيّ، وهذا الطريق تردد الحافظ ابن حجر في \"الإصابة\" ٣/ ٥٥ في الحكم عليه عندما قال: إن ثبتت هذِه الرواية فيكون لمالك صحبة. اهـ ثم ذكره في القسم الأول من =","vol":"26","page":558},{"text":"وقال مقاتل: أصاب غنمًا ومتاعًا، ثم رجع إلى أبيه، فانطلق أبوه إلى النبي - ﷺ - فأخبره الخبر وسأله: أيحل له أن يأكل مما أتاه به ابنه؟ قال له النبي - ﷺ -: \"نعم\" وأنزل تعالى هذِه الآية (١).\n[٣١٧٢] أخبرني ابن فنجويه (٢)، حدثنا عبيد الله بن محمَّد بن شنبه (٣)، حدثنا ابن وهب (٤)، حدثنا عبد الله بن إسحاق (٥)، حدثنا\n_________\n= حرف الميم تبعًا لأبي موسى المديني فكأنه مال إلى قبول الخبر ٦/ ٣٢.\nهـ - السدي:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٣٨، وذكره ابن حجر في \"الإصابة\" ٣/ ٥٥ قال: ورواه السدي في تفسيره ولا يخفى ما في السدي، ثم هو مرسل.\nوحاصل ما سبق أن الحديث جاء من أوجه:\n١ - حديث ابن عباس وفيه الكلبي وهو ضعيف جدًّا قاله الحافظ في \"الإصابة\" كما سبق.\n٢ - حديث جابر والموصول منه منكر، ولكنه جاء مرسلًا من وجه قوي كما سبق.\n٣ - حديث ابن مسعود وفيه علة الانقطاع بينه وبين ابنه أبي عبيدة.\n٤ - مرسل محمَّد بن إسحاق وهو مرسل قوي كما يظهر من صنيع الحافظ في \"الإصابة\" كما سبق.\n٥ - مرسل السدي.\nوالخلاصة: أن الحديث مقبول لمجيئه من هذِه الأوجه، وأقل أحواله الحسن. والله أعلم.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٦١.\nوجاء القول بمعناه في رواية الطبراني، والخطيب البغدادي عن ابن عباس كما سبق العزو إليهما.\n(٢) ثقة صدوق كثير رواية المناكير.\n(٣) لم يذكر بجرحٍ أو تعديل.\n(٤) هو: عبد الله بن محمَّد بن وهب الدينوري، متروك.\n(٥) المدائني الأنماطي، ثقة مأمون.","vol":"26","page":559},{"text":"عمرو بن الأشعث (١)، حدثنا سعيد (٢) بن راشد الحنفي (٣)، حدثنا عبد الله بن سعيد بن أبي هند (٤)، عن زيد بن أسلم (٥)، عن عطاء (ابن يسار) (٦) عن ابن عباس - ﵄ - قال: قرأ رسول الله - ﷺ -: ﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (٢) وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ﴾ قال: \"مخرجًا من شبهات الدنيا، ومن غمرات الموت، ومن شدائد يوم القيامة\" (٧).\n_________\n(١) عمرو بن الأشعث الكندي، سمع من الإِمام أحمد بن حنبل، ولم يذكر بجرحٍ أو تعديل، \"طبقات الحنابلة\" ٢/ ١٧٨.\n(٢) في الأصل: سعد، والمثبت من (ت).\n(٣) سعيد بن راشد السماك أبو محمَّد المازني البصري، روى عن: عطاء والحسن وابن سيرين والزهري، ومروان بن معاوية الفزاري، وروى عنه: خلف بن هشام وشيبان بن فروخ وابن أبي مليكة، قال البخاري: منكر الحديث، وقال يحيى بن معين: ليس بشيء، وقال أبو حاتم: ضعيف منكر الحديث، وقال النسائي: متروك. \"الجرح والتعديل\" ٤/ ١٩، \"ميزان الاعتدال\" للذهبي ٢/ ٣٢٥، \"لسان الميزان\" لابن حجر ٣/ ٢٦٠.\n(٤) عبد الله بن سعيد بن أبي هند الفزاري أبو بكر المدني، روى عن: سعيد بن المسيب، وأبيه: سعيد بن أبي هند ونافع مولى ابن عمر وعدة روى عنه: بكر بن صدقة، وعبد الله بن المبارك وعبد الرزاق بن همام ومالك بن أنس وخلق، قال أحمد بن حنبل ويحيى بن معين: ثقة، وقال أبو حاتم: ضعيف، وقال يحيى بن سعيد القطان: كان صالحًا تعرف وتنكر، وقال ابن حجر: صدوق ربما وهم، مات سنة بضع واربعين \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٧٠، \"تهذيب الكمال\" للمزي ١٥/ ٣٧، \"تقريب التهذيب\" لابن حجر (٣٣٥٨).\n(٥) القرشي العدوي، أبو أسامة مولى عمر بن الخطاب، ثقة عالم وكان يرسل.\n(٦) من (ت). الهلالي ثقة.\n(٧) [٣١٧٢] الحكم على الإسناد:\nإسناده واهٍ جدًا فيه سعيد بن راشد منكر الحديث وابن وهب متروك. =","vol":"26","page":560},{"text":"وقال ابن مسعود - ﵁ - (١)، ومسروق (٢): يجعل له مخرجًا، هو أنه يعلم أنه من قبل الله، وأن الله تعالى رازقه، وهو معطيه ومانعه.\nوقال الربيع بن خثيم: يجعل له مخرجًا من كل شيء ضاق على الناس (٣). وقال أبو العالية: مخرجًا من كل شدة (٤).\n_________\n= التخريج:\nأخرجه المصنف من طريق عمرو بن الأشعث، والواحدي في \"الوسيط\" ٤/ ٣١٣ من طريق عمرو بن الحصين كلاهما عن سعيد بن راشد عن عبد الله بن سعيد بن أبي هند به.\nوذكره السيوطي في \"الدر المنثور\" ٦/ ٣٥٤ وقال: أخرجه أبو يعلى والديلمي، وأبو نعيم من طريق عطاء بن يسار عن ابن عباس به ولم أهتد إلى موضعه عندهم.\nوأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٣٦، وأبو نعيم في \"حلية الأولياء\" ٢/ ٣٤٠ من قول قتادة نحوه.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٣٨، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٣ بنحوه.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ١٥١، وابن الجوزي في \"زاد المسير\" ٨/ ٢٩١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٦٠.\n(٢) أخرجه أحمد في \"الزهد\" (ص ٤١٩)، والطبري في \"جامع البيان\" ٢٨/ ١٣٨، والبيهقي في \"شعب الإيمان\" ٢/ ١٠٢.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٢، وأحمد في \"الزهد\" (ص ٤٠٣)، وابن أبي الدنيا في \"الفرج بعد الشدة\" (ص ١٨)، والطبري في \"جامع البيان\" ٢٨/ ١٣٩، وابن أبي شيبة، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٥٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٥٩.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٥٩، والشوكاني في \"فتح القدير\" ٥/ ٢٤٢.","vol":"26","page":561},{"text":"وقال الحسن: مخرجًا عما نهاه عنه (١).\nوقال الحسين بن الفضل: ومن يتق الله في أداء الفرائض يجعل له مخرجًا من العقوبة، ويرزقه الثواب من حيث لا يحتسب (٢).\nوقال (جعفر بن محمَّد) (٣) الصادق: ﴿وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ﴾ يعني: يبارك له فيما آتاه (٤).\nوقال سهل: ومن يتق الله في اتباع السنة يجعل له مخرجًا من عقوبة أهل البدع، ويرزقه الجنة من حيث لا يحتسب (٥).\nوقال عمرو بن عثمان الصوفي (٦): ومن يقف عند حدوده، ويجتنب معاصيه، يخرجه من الحرام إلى الحلال، ومن الضيق إلى السعة، ومن النار إلى الجنة (٧).\nوقال أبو سعيد الخرّاز: ومن يتبرأ من حوله وقوته بالرجوع إليه، يجعل له مخرجًا مما كلفه بالمعونة له (٨).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٥٩، والشوكاني في \"فتح القدير\" ٥/ ٢٤٢.\n(٢) ذكره القرطبي ١٨/ ١٥٩ - ١٦٠، والشوكاني في \"فتح القدير\" ٥/ ٢٤٢.\n(٣) من (ت).\n(٤) لم أجده عند غير المصنف.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٦٠، والشوكاني في \"فتح القدير\" ٥/ ٢٤٢.\n(٦) في الأصل: الصدفي، وما أثبته من (ت) وهو الصواب كما في كتب التراجم.\n(٧) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٦٠.\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٦٠، وأبو سعيد هو أحمد بن عيسى الخرّاز الصوفي.","vol":"26","page":562},{"text":"وقال علي بن صالح: ﴿يَجْعَلْ لَهُ مَخْرَجًا﴾ قال: يقنعه برزقه (١).\nوقيل: ومن يتق الله في الرزق وغيره بقطع العلائق، يجعل له مخرجًا بالكفاية ويرزقه من حيث لا يحتسب (٢) (٣).\n[٣١٧٣] وأخبرنا أبو عبد الله بن فنجويه (٤)، أخبرنا أبو بكر بن مالك (٥)، حدثنا عبد الله بن أحمد بن حنبل (٦)، حدثنا محمَّد بن أبي بكر المقدمي (٧)، حدثنا معتمر (٨)، عن كهمس (٩)، عن أبي السَّليل (١٠)، عن أبي ذر - ﵁ - قال: قال رسول الله - ﷺ -: \"إني لأعلم آية لو أخذ بها الناس لكفتهم ﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (٢) وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ﴾ \" فما يزال يقولها ويعيدها (١١).\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٦/ ٣١، والقرطبي ١٨/ ١٥٩.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٥٩.\n(٣) قال الشوكاني رحمه الله تعالى في \"فتح القدير\" ٥/ ٢٤٢ بعد أن ساق بعض الأقوال في معنى الآية: وظاهر الآية العموم، ولا وجه للتخصيص بنوع خاص، ويدخل ما فيه السياق دخولًا أوليًا. اهـ. وما قاله رحمه الله تعالى ظاهر جدًّا، ومن فسرها من الأئمة فمراده ضرب المثل لا حصر المعنى والله أعلم.\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) أحمد بن جعفر بن حمدان القطيعي، ثقة.\n(٦) ثقة.\n(٧) ثقة.\n(٨) ابن سليمان بن طرخان التيمي، ثقة.\n(٩) كهمس بن الحسن التميمي، ثقة.\n(١٠) ضريب بن نقير القيسي، ثقة.\n(١١) [٣١٧٣] الحكم على الإسناد:\nرجاله ثقات، إلا أن أبا السليل لم يسمع من أبي ذر فهو منقطع كما في \"تهذيب الكمال\" للمزي ١٣/ ٣٠٩. =","vol":"26","page":563},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nالحديث يرويه كهمس بن الحسن عن أبي السليل عن أبي ذر به.\nويرويه عن كهمس أربعة أنفس:\n١ - معتمر بن سليمان:\nرواه عبد الله بن أحمد في زوائد \"الزهد\" (ص ١٨٢)، وعنه المصنف، وأبو نعيم في \"حلية الأولياء\" ١/ ١٦٦، والبيهقي في \"شعب الإيمان\" ٢/ ١١٣ من طريق محمَّد بن أبي بكر المقدمي.\nورواه النسائي في \"السنن الكبرى\" ٢/ ٤٤٤ عن محمَّد بن عبد الأعلى.\nورواه ابن ماجه كتاب الزهد باب الورع والتقوى (٤٢٢٠) عن هشام بن عمار.\nورواه أيضًا، والدارمي في \"المسند\" ٢/ ٣٠٣، عن عثمان بن أبي شيبة، ورواه ابن حبان في \"الثقات\" ٤/ ٣٩٠، عن ابن أبي السري، ورواه البيهقي في \"الزهد الكبير\" (ص ٣٢٨) من طريق عمر بن إسماعيل بن مجالد. ستتهم عن معتمر بن سليمان به.\n٢ - يزيد بن هارون:\nرواه أحمد في \"المسند\" ٥/ ١٧٨ (٢١٥٥١)، وفي \"الزهد\" (ص ٥٨)، وأحمد بن منيع في \"المسند\" كما في \"مصباح الزجاجة\" ٢/ ٣٤٢ عن يزيد به.\n٣ - النضر بن شميل:\nأخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ٥٣، والحاكم في \"المستدرك\" ٢/ ٤٩٢ من طريق إسحاق بن راهويه عن النضر به وصححه الحاكم، ووافقه الذهبي.\n٤ - عبد الرحمن بن حماد الشعيثي:\nأخرجه ابن أبي الدنيا في \"الفرج بعد الشدة\" (ص ١٩)، والطبراني في \"المعجم \"الأوسط\" ٣/ ٥٩، وأبو نعيم في \"حلية الأولياء\" ١/ ١٦٥ من طريق أبي مسلم الكشي عن عبد الرحمن به. وفيه قصة.\nوالحديث وإن أكثر مخرجوه فمداره على أبي السليل عن أبي ذر وهو لم يسمع منه =","vol":"26","page":564},{"text":"ويُحكى أن رجلًا أتى عمر بن الخطاب - ﵁ - فقال: ولني بما ولّاك الله تعالى. فقال: أتقرأ القرآن؟ قال: لا. فقال: إنا لا نُولّي من لا يقرأ القرآن، فانصرف الرجل واجتهد حتى تعلم القرآن رجاء أن يعود إلى عمر - ﵁ - فيوليه عملًا، فلما تعلّم القرآن تخلف عن عمر - ﵁ - فرآه ذات يوم فقال: يا هذا. أهجرتنا؟ فقال: يا أمير المؤمنين: لست ممن يهجر، ولكني تعلمت القرآن، فأغناني الله عن عمر وعن باب عمر. قال: أي آية أغنتك؟ قال: قوله تعالى: ﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (٢) وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ﴾ (١).\n[٣١٧٤] وأخبرنا عبد الله بن حامد بن محمَّد (٢)، أخبرنا أحمد بن محمَّد بن عبدوس (٣)، أخبرنا عثمان بن سعيد الدارمي (٤)، حدثنا مهدي بن جعفر الرملي (٥)،\n_________\n= وعليه فهو منقطع، وبهذا حكم عليه الهيثمي في \"مجمع الزوائد\" ٥/ ٢٢٣، والبوصيري في \"مصباح الزجاجة\" ٢/ ٣٤٢ قال: رجاله ثقات إلا أنه منقطع، أبو السليل لم يدرك أبا ذر قاله ابن حجر في \"تهذيب التهذيب\". أهـ.\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٢٤ وصدره بقوله: وروي أن رجلًا ... فذكره بنحوه.\n(٢) الأصفهاني الوزان، لم يذكر بجرحٍ أو تعديل.\n(٣) قال الحاكم: كان من أهل الصدق ولم يزل مقبولًا في الحديث.\n(٤) إمام حافظ.\n(٥) مهدي بن جعفر الرملي الزاهد، أبو محمَّد ويقال: أبو عبد الرحمن، روى عن: سفيان بن عيينة وعبد الله بن المبارك والوليد بن مسلم وعدة، روى عنه: أبو زرعة الرازي وعثمان بن سعيد الدارمي والفضل بن شاذان وغيرهم. قال يحيى بن معين: ثقة لا بأس به، وقال ابن عدي: يروى عن الثقات أشياء لا يتابعه عليها =","vol":"26","page":565},{"text":"حدثنا الوليد بن مسلم (١)، عن الحكم بن مصعب (٢)، عن محمَّد بن علي ابن عبد الله بن عباس (٣) عن أبيه (٤) عن جده (٥) قال: قال رسول الله - ﷺ -: \"من أكثر الاستغفار جعل الله له من كل هم فرجا، ومن كل ضيق مخرجا، ويرزقه من حيث لا يحتسب\" (٦).\n_________\n= أحد. قال ابن حجر: صدوق له أوهام، مات سنة ثلاثين ومائتين.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣٣٨، \"تهذيب الكمال\" للمزي ٢٨/ ٥٨٨، \"تقريب التهذيب\" لابن حجر (٦٩٣٠).\n(١) القرشي، أبو العباس الدمشقي. ثقة، لكنه كثير التدليس والتسوية.\n(٢) القرشي، المخزومي، الدمشقي، قال أبو حاتم: هو شيخ للوليد بن مسلم لا أعلم روى عنه أحد غيره. وذكره ابن حبان في \"الثقات\" وقال: يخطئ، وقال ابن حجر: مجهول.\nانظر: \"الثقات\" لابن حبان ٦/ ١٨٧، \"تهذيب الكمال\" للمزي ٧/ ١٣٥، \"تقريب التهذيب\" لابن حجر (١٤٦١).\n(٣) ثقة.\n(٤) ثقة.\n(٥) عبد الله بن عباس، الصحابي المشهور.\n(٦) [٣١٧٤] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، والحكم مجهول، والوليد كثير التدليس وقد عنعن.\nالتخريج:\nالحديث مداره على الوليد بن مسلم، عن الحكم بن مصعب، عن محمَّد بن علي، عن أبيه، عن جده. ورواه عن الوليد ستة أنفس:\n١ - مهدي بن جعفر الرملي:\nرواه أحمد في \"المسند\" ١/ ٢٤٨ (٢٢٣٤)، والطبراني في \"المعجم الكبير\" ١٠/ ٣٤٢ عن محمَّد بن علي الصائغ المكي، والمصنف، والواحدي في \"الوسيط\" ٤/ ٣١٣ من طريق عثمان بن سعيد الدرامي. =","vol":"26","page":566},{"text":"﴿وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ﴾ فيثق به، ويسكن قلبه إليه في الموجود والمفقود. ﴿فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ﴾ قراءة العامة: (بالغٌ)\n_________\n= ثلاثتهم (أحمد بن حنبل، والصائغ، والدرامي) عن مهدي بن جعفر به.\n٢ - هشام بن عمار:\nرواه أبو داود كتاب الصلاة باب في الاستغفار (١٥١٨)، وابن ماجه كتاب الأدب، باب فضل العمل (٣٨١٩)، والطبراني في \"المعجم الكبير\" ١٠/ ٣٤٢، والشجري في \"الأمالي\" ١/ ٢٤٤ عن أحمد بن المعلى الدمشقي، والبيهقي في \"السنن الكبرى\" ٣/ ٣٥١ من طريق إسماعيل بن الفضل، والبغوي في \"شرح السنة\" ٥/ ٧٩ من طريق حميد بن زنجويه، والحسين بن إدريس. ستتهم عن هشام بن عمار به.\n٣ - إسحاق بن موسى الأنصاري:\nرواه النسائي في \"عمل اليوم والليلة\" (٤٥٦)، ومن طريقه ابن السني في \"عمل اليوم والليلة\" (٣٦٤)، ومحمد بن نصر كما في \"مختصر قيام الليل\" (ص ٩٨) كلاهما عن إسحاق به.\n٤ - عبد الله بن أبي بدر:\nرواه ابن أبي الدنيا في \"الفرج بعد الشدة\" (ص ١٩) عنه به.\n٥ - محمَّد بن عبد الله بن ميمون:\nرواه ابن حبان في \"المجروحين\" ١/ ٢٤٩، عن محمَّد بن المسيب، عن ابن ميمون به.\n٦ - صفوان بن صالح:\nرواه الحاكم في \"المستدرك\" ٤/ ٢٦٢ عن أبي بكر بن إسحاق، عن علي بن الجنيد، عن صفوان به، وصححه والحاصل: أن الحديث مداره على الحكم. قال الإِمام البغوي بعد أن أخرجه: الحكم ضعيف. وتعقب الذهبي الحاكم في تصحيحه له بقوله في \"تلخيص المستدرك\": الحكم مجهول.\nوممن ذهب إلى تضعيفه: الألباني في \"سلسلة الأحاديث الضعيفة\" ٢/ ١٤٢.","vol":"26","page":567},{"text":"بالتنوين (أمرَه) نصب. أي: منفذ أمره، ممض في خلقه قضاءه (١). وقرأ طلحةُ بن مُصرِّف: ﴿بَالِغُ أَمْرِهِ﴾ على الإضافة (٢)، ومثله روى حفص، والمفضّل عن عاصم (٣). وقرأ داود بن أبي هند: (بالغ) بالتنوين. (أمرُه) رفعًا (٤). قال الفرّاء: أي: أمره بالغ (٥).\n_________\n(١) \"السبعة\" لابن مجاهد (٦٣٩)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٣)، \"الحجة\" لابن زنجلة (ص ٧١٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٤، \"التيسير في القراءات السبع\" للداني (ص ١٧٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٤٥.\n(٢) \"معالم التنزيل\" للبغوي ٨/ ١٥٢، \"المحرر الوجيز\" لابن عطية ٥/ ٣٢٤.\n(٣) \"السبعة\" لابن مجاهد (ص ٦٣٩)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٣)، \"التيسير\" للداني (ص ١٧٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٨، \"المحرر الوجيز\" لابن عطية ١٦/ ٣٩، \"زاد المسير\" لابن الجوزي ٨/ ٢٩٢.\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥٨)، \"المحتسب\" لابن جني ٢/ ٣٢٤، \"المحرر الوجيز\" لابن عطية ١٦/ ٣٩:\n(٥) الذي في \"معاني القرآن\" للفراء ٣/ ١٦٣:\nالقراء جميعًا على التنوين. ولو قرئت: بالغ أمره على الإضافة لكان صوابًا، ولو فرئ: بالغ أمره بالرفع لجاز. أهـ.\nوحكاه النحاس في \"إعراب القرآن\" عنه ٤/ ٤٥٢.\nوما ذكره المصنف عن الفراء قاله ابن جني في \"المحتسب\" ٢/ ٣٢٤ ولفظه: معناه: أن أمره بالغ ما يريده الله به، فقد بلغ أمره الله ما أراده، والمفعول كما ترى محذوف. اهـ.\nوقد تبع المصنف القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٦١ فيما نسبه للفراء. وقد علم أنه ليس نص كلامه. والله أعلم.","vol":"26","page":568},{"text":"قال (عبد الله) (١) بن رافع: لما نزلت: ﴿وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ﴾ قال أصحاب رسول الله - ﷺ -: حسبنا الله إذا، توكلنا عليه، فنحن نرسل ما كان لنا ولا نحفظه فأنزل الله تعالى: ﴿إِنَّ اللَّهَ بَالِغُ أَمْرِهِ﴾. يعني: فيكم وعليكم (٢).\n﴿قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا﴾ حَدًّا وأجلًا ينتهي إليه (٣).\nقال مسروق في هذِه الآية: ﴿إِنَّ اللَّهَ بَالِغُ أَمْرِهِ﴾ توكل عليه أو لم يتوكل عليه، غير أن المتوكل عليه يكفر عنه سيئاته، ويعظم له أجرًا (٤).\nقال الربيع: إن الله تعالى قضى على نفسه أن من توكل عليه كفاه، ومن آمن به هداه، ومن أقرضه جازاه، ومن وثق به أنجاه، ومن دعاه أجاب له (٥).\nوتصديق ذلك في كتاب الله ﷿: ﴿وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ﴾ (٦)،\n_________\n(١) في الأصل، (ت): عبد الرحمن، والمثبت من كتب الرجال. وهو: عبد الله بن رافع المخزومي مولى أمسلمة.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٦ أو فيه: عبد الله بن رافع.\n(٣) \"النكت والعيون\" للماوردي ٦/ ٣٢، ونسبه لمسروق، والأخفش، وقطرب. وقول مسروق المشار إليه سيذكره المصنف بعد هذا.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٣٨ من طريق الأعمش، عن مسلم بن صبيح، عن مسروق بن الأجدع به بإسناده صحيح.\nوذكره أبو جعفر النحاس في \"إعراب القرآن\" ٤/ ٤٥١، والبغوي في \"معالم التنزيل\" ٨/ ١٥٢.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٦٢. والربيع وابن خثيم.\n(٦) التغابن: ١١.","vol":"26","page":569},{"text":"و﴿وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ﴾، و﴿إِنْ تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ﴾ (١)، و﴿وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾ (٢)، و﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ﴾ (٣) الآية.\n\n<span data-type=\"title\" id=toc-5646>٤ </span>- قوله تعالى: ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ﴾\nفلا يرجون أن يحضن. ﴿إِنِ ارْتَبْتُمْ﴾. قال قوم: إن شككتم أن الدم الذي يظهر منها لكبرها من الحيض، أو من الاستحاضة. ﴿فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ﴾. هذا قول مجاهد (٤) والزهري (٥) وابن زيد (٦).\nوقال آخرون (٧): إن ارتبتم في حكمهن فلم تدروا ما الحكم في\n_________\n(١) التغابن: ١٧.\n(٢) آل عمران: ١٠١.\n(٣) البقرة: ١٨٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٤٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٦٣.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٤٠ - ١٤١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٣٢.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٤١، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٥ على أنه القول الأول في معنى ﴿ارْتَبْتُمْ﴾ ثم قال: وهو قول طائفة من السلف كمجاهد، والزهري، وابن زيد. اهـ. وحكاه النحاس في \"إعراب القرآن\" ٤/ ٤٥٢ عن عكرمة ثم قال: وقد رد من غير جهة، وذلك أنه لو كان الارتياب بالدم لقيل: إن ارتبتن؛ لأن الارتياب بالدم للنساء، وأيضًا فإن اليأس في العربية انقطاع الرَّجاء، والارتياب وجود الرَّجاء فمحال أن يجتمعا. اهـ.\nوالمعنى في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٠).\n(٧) هذا قول الطبري في \"جامع البيان\" ٢٨/ ١٤١ - ١٤٢، واحتج له بحديث أُبي بن =","vol":"26","page":570},{"text":"عدتهن، فعدتهن ثلاثة أشهر (١).\n[٣١٧٥] أخبرنا أبو سعيد محمَّد بن عبد الله بن حمدون (٢)، حدثنا أبو حاتم مكي بن عبدان (٣)، حدثنا أبو الأزهر أحمد بن الأزهر (٤)، حدثنا أسباط بن (٥) محمَّد، عن مُطرِّف (٦)، عن أبي عثمان عمرو بن سالم (٧) قال: لما نزلت عدة النساء في سورة البقرة في المطلقة\n_________\n= كعب الآتي قريبًا وأسنده عن قتادة، والسدي، والضحاك.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٥: وهذا مروي عن سعيد بن جبير، وهو اختيار الطبري، وهو أظهر في المعنى. وذكر أنه يحتج لذلك بحديث عمرو ابن سالم الآتي قريبًا.\nواختاره السمعاني في \"تفسير القرآن\" ٥/ ٤٦٢، والبغوي في \"معالم التنزيل\" ٨/ ١٥٢ وعامة المفسرين.\n(١) وفي معنى الآية قول ثالث ذكره السمعاني ٥/ ٤٦٣:\nقال: والقول الثالث: أن قوله: ﴿إِنِ ارْتَبْتُمْ﴾ راجع إلى قوله تعالى: ﴿لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ﴾ والمعنى: إن أرتبتم في انقضاء عدتها فلا تخرجوهن من بيوتهن ولا يخرجن. ذكره النحاس. اهـ.\nقلت: وما رجحه الطبري ومن معه أظهر في المعنى، يؤيده سبب نزول الآية الوارد عن أُبي بن كعب - ﵁ - الآتي قريبًا والله أعلم.\n(٢) النيسابوري، لم يذكر بجرح أو تعديل.\n(٣) أبو حاتم التييمي، المحدث الثقة المتقن.\n(٤) ابن منيع العبدي، صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.\n(٥) في الأصل، (ت): عن، والمثبت من مصادر ترجمته، وهو، أبو محمَّد بن أبي عمرو الكوفي، ثقة.\n(٦) مطرف بن طريف الكوفي، ثقة فاضل.\n(٧) في الأصل: سليمان، وما أثبته من (ت) وهو أبو عثمان الأنصاري، مقبول.","vol":"26","page":571},{"text":"والمتوفى عنها زوجها، قال أُبي بن كعب - ﵁ -: يا رسول الله، إن أُناسًا من أهل المدينة يقولون: قد بقي من النساء ما لم يذكر فيهن شيء. قال: \"وما هو؟ \" قال: الصغار، والكبار، وذوات العمل، فنزلت هذِه الآيات: ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ﴾ إلى آخرها (١).\n_________\n(١) [٣١٧٥] الحكم على الإسناد:\nإسناده رجاله ثقات، غير أن فيه انقطاعًا، عمرو بن سالم لم يسمع من أُبي بن كعب، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nالحديث يرويه مطرف بن طريف عن أبي عثمان عمرو بن سالم الأنصاري عن أُبي بن كعب به، ورواه عنه ثلاثة:\n١ - أسباط بن محمَّد:\nأخرجه المصنف كما هنا، وعنه الواحدي في \"أسباب النزول\" (ص ٤٥٨) عن مكي بن عبدان، عن أبي الأزهر. وأخرجه البيهقي في \"السنن الكبرى\" ٧/ ٤١٤ من طريق الحسن بن علي بن عفان كلاهما عن أسباط به.\n٢ - عبد الله بن إدريس:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٤١ عن أبي غريب، وأبي السائب عن ابن إدريس به.\n٣ - جرير:\nأخرجه إسحاق ابن راهويه كما في \"المطالب العالية\" لابن حجر ٤/ ١٧٤، ومن طريقه الحاكم في \"المستدرك\" ٢/ ٤٩٢ وأخرجه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥ عن يحيى بن المغيرة. كلاهما عن جرير به. وأخرجه ابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٨/ ٢٠١. والحديث قال فيه الحاكم: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي. وفيه نظر للانقطاع بين عمرو بن سالم، وأبي بن كعب.\nقال المزي في \"تهذيب الكمال\" ٣٤/ ٦٩: روي عن أُبي بن كعب مرسلًا. =","vol":"26","page":572},{"text":"وقال مقاتل (١): لما نزلت: ﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ﴾ الآية (٢).\nقال خلّاد بن النعمان بن قيس الأنصاري: يا رسول الله، فما عدة من لا تحيض؟ وعدة التي تحيض؟ وعدة الحبلي؟ فأنزل الله: ﴿وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ﴾ (٣) يعني: القواعد اللاتي قعدن عن المحيض ﴿إِنِ ارْتَبْتُمْ﴾ شككتم في حالها، وفي حكمها (٤).\n_________\n= ولكن قال الحافظ ابن حجر في \"فتح الباري\" ٨/ ٦٥٤ بعد أن أشار لإخراج الطبري وابن أبي حاتم لهذا الحديث: وهذا المرفوع وإن كان لا يخلو شيء من أسانيده عن مقال لكن كثرة طرقه تشعر بأن له أصلًا، ويعضده قصة سبيعة. اهـ. قلت: وقصة سبيعة سوف يذكرها المصنف قريبًا، ويأتى تخريجها إن شاء الله تعالى.\n(١) هو مقاتل بن سليمان كما في \"الإصابة\" لابن حجر ٢/ ١٤٠.\n(٢) البقرة: ٢٢٨.\n(٣) هذا الخبر: ذكره الواحدي في \"أسباب النزول\" (ص ٤٥٨)، والبغوي في \"معالم التنزيل\" ٨/ ١٥٢، وبيان الحق النيسابوري في \"باهر البرهان\" ٥/ ١٥١٢، وابن الجوزي في \"زاد المسير\" ٨/ ٢٩٣ كلهم عن مقاتل دون إسناد، وهو مرسل كما لا يخفى. وذكره ابن حجر في \"الإصابة\" ٢/ ١٤٠ قال: رأيته في تفسير مقاتل، لكن لم أر فيه تسمية والد خلاد. اهـ.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٠)، \"الوسيط\" للواحدي ٤/ ٣١٤، \"معالم التنزيل\" للبغوي ٨/ ١٥٢.\nوالحق أن تفسير الريب بالشك فيه نظر، ذلك أن بينهما فرق وقد عاب الراغب الأصفهاني من سوى بينهما، فالريب: تحصيل القلق وإفادة الاضطراب، والشك: وقوف النفس بين شيئين متقابلين بحيث لا ترجح أحدهما على الآخر، فتقع في الاضطراب والحيرة فاستعمال الريب في الشك مجاز من إطلاق اسم المسبب وإرادة السبب. =","vol":"26","page":573},{"text":"وقال أبو علي الزبيري (١): ﴿إِنِ ارْتَبْتُمْ﴾ أي: تيقنتم، وقال: هو من الأضداد يكون شكا ويقينًا كالظن (٢). ﴿فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ﴾ بعد، يعني: الصغار ﴿وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ﴾ من المطلقات والمتوفى عنهن أزواجهن.\n[٣١٧٦] أخبرنا محمَّد بن عبد الله بن حمدون (٣)، أخبرنا أحمد بن محمَّد بن الحسن (٤)، حدثنا محمَّد بن يحيى (٥)، حدثنا عبد الرزاق (٦)، أخبرنا معمر (٧)، عن الزهريّ (٨) عن (عبيد الله) (٩) بن عبد الله بن عتبة قال: أرسل مروان عبد الله بن عتبة إلى سبيعة بنت الحارث - ﵂ - يسألها\n_________\n= انظر \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٥٥)، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ١٣٠.\n(١) النص في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦٣.\n(٢) قال أبو حاتم السجستاني في \"الأضداد\" (ص ٨٨): وكان أبو عبيدة يقول: ﴿إِنِ ارْتَبْتُمْ ...﴾ أي: شككتم، ويكون: أيقنتم. ولا علم لي بهذا ولا أعرفه فيه إلا شككتم. اهـ.\nوفي كونه من الأضداد انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٨٦، \"تاج العروس\" للزبيدي ٢/ ٥٤٨.\n(٣) أبو سعيد النيسابوري، لم يذكر بجرح أو تعديل.\n(٤) أبو حامد بن الشرقي ثقة مأمون.\n(٥) أبو عبد الله الذهلي ثقة حافظ جليل.\n(٦) أبو بكر الصنعاني، ثقة حافظ عمي في آخر عمره فتغير، وكان يتشيع.\n(٧) ابن راشد، ثقة ثبت فاضل.\n(٨) محمَّد بن مسلم، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٩) في الأصل: عبد الله، وما أثبته من (ت) وهو الصواب. وهو أبو عبد الله المدني، ثقة فقيه فاضل.","vol":"26","page":574},{"text":"عما أفتاها به رسول الله - ﷺ -، فأخبرته أنها كانت عند سعد بن خولة فتوفي عنها في حجة الوداع، وكان بدريًا، فوضعت حملها قبل أن يمضي لها أربعة أشهر وعشرا من وفاته، فلقيها أبو السنابل ابن بعكك - ﵁ - حين تعلت (١) من نفاسها وقد اكتحلت. قال: لعلك تريدين النكاح؟ إنها أربعة أشهر وعشرًا من وفاة زوجك، وخطبها. قالت: فأتيت النبي - ﷺ - فذكرت ما قال أبو السنابل فقال النبي - ﷺ -: \"قد حللت حين وضعت حملك\"، وأمرها أن تتزوج (٢).\n_________\n(١) قوله: تعلت. قال الزمخشري في \"الفائق في غريب الحديث والأثر\" ٣/ ٢٤: أي: قامت وارتفعت. ويحتمل أن يكون المعنى: سلمت وصحت.\nوقال ابن الأثير في \"جامع الأصول\" ٨/ ١١١: تعلت المرأة من نفاسها: إذا ارتفعت منه، وطهرت من دمها، وجاء في كتاب الخطابي: تعالت وهما بمعنى. اهـ.\n(٢) [٣١٧٦] الحكم على الإسناد:\nإسناده صحيح، إلا أن شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nقصة سبيعة بنت الحارث الأسلمية ثبتت من طرق عدة. وبألفاظ متقاربة.\nفيمن رواها: سبيعة الأسلمية صاحبة القصة، وأبو السنابل بن بعكك، والمسور بن مخرمة، وأم سلمة أم المؤمنين. وفيما يلي بيانها:\nحديث سبيعة الأسلمية: ورواه عنها خمس أنفس:\n١ - عبد الله بن عتبة بن مسعود: ورواه عنه اثنان:\nأ- عبيد الله بن عبد الله بن عتبة:\nرواه المصنف من طريق محمَّد بن يحيى الذهلي، وعبد الرزاق في \"المصنف\" ٦/ ٤٧٣ ومن طريقه أحمد في \"المسند\" ٦/ ٤٣٢ (٢٧٤٣٥)، والطبراني في \"المعجم الكبير\" ٢٤/ ٢٩٥، ورواه أحمد في \"المسند\" ٦/ ٤٣٢ (٢٧٤٣٦) من طريق رباح =","vol":"26","page":575},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ثلاثتهم عن معمر بن راشد البصري.\nورواه مسلم كتاب الطلاق، باب انقضاء عدة المتوفى عنها (١٤٨٤)، وأبو داود كتاب الطلاق، باب في عدة الحامل (٢٣٠٦)، والنسائي كتاب الطلاق، باب عدة الحامل المتوفى عنها زوجها ٦/ ١٩٤، والبيهقي في \"السنن الكبرى\" ٧/ ٤٢٨ كلهم من طرق عن ابن وهب عن يونس بن يزيد.\nورواه أحمد في \"المسند\" ٦/ ٤٣٢ (٢٧٤٣٧) عن يعقوب بن إبراهيم، عن أبيه، عن محمَّد بن إسحاق.\nورواه البخاري كتاب الطلاق، باب ﴿وَأُولَاتُ الْأَحْمَالِ﴾ (٥٣١٩) مختصرا، والطبراني في \"المعجم الكبير\" ٢٤/ ٢٩٤، والبيهقي في \"السنن الكبرى\" ٧/ ٤٢٩ من طرق عن الليث بن سعد عن يزيد بن أبي حبيب.\nورواه النسائي كتاب الطلاق، باب عدة الحامل المتوفى عنها زوجها ٦/ ١٩٦، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ١٣٠ من طريق كثير بن عبيد عن محمَّد بن حرب عن محمَّد بن الوليد الزبيدي.\nورواه البيهقي في \"السنن الكبرى\" ٧/ ٤٢٩ من طريق سعدان بن نصر، ورواه الشافعي في \"مسنده\" كما في \"بدائع المنن\" ٢/ ٤٠٢، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٤٢٩، والبغوي في \"شرح السنة\" ٩/ ٣٠٤، ورواه الخطابي في \"غريب الحديث\" ١/ ٥٤٤ من طريق الزعفراني. ثلاثتهم عن سفيان بن عيينة. ستتهم معمر، ويونس بن يزيد، وابن إسحاق، ويزيد بن أبي حبيب، والزبيدي، وابن عيينة عن الزهريّ، عن عبيد الله به.\nغير أن بعضهم يذكر بين عبد الله بن عتبة وسبيعة عمر بن عبد الله بن الأرقم.\nب- محمَّد بن سيرين:\nرواه البخاري كتاب التفسير باب ﴿وَأُولَاتُ الْأَحْمَالِ﴾ (٤٩١٠) عن سليمان بن حرب، وأبي النعمان. والفسوي في \"المعرفة والتاريخ\" ٢/ ٦١٨ ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٤٣٠ عن سليمان بن حرب. كلاهما عن حماد بن يزيد عن أيوب عن ابن سيرين به. =","vol":"26","page":576},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٢ - أبو سلمة بن عبد الرحمن:\nرواه أحمد في \"المسند\" ٦/ ٤٣٢ (٢٧٤٣٨)، والطبراني في \"المعجم الكبير\" ٢٤/ ٢٩٣ من طريق محمَّد بن إسحاق، عن محمَّد بن إبراهيم، عن أبي سلمة به.\n٣، ٤ - مسروق بن الأجدع، وعمرو بن عتبة:\nرواه ابن ماجه كتاب الطلاق باب الحامل المتوفى عنها زوجها (٢٠٢٨)، والطبراني في \"المعجم الكبير\" ٢٤/ ٢٩٣ من طريق أبي بكر بن أبي شيبة عن علي ابن مسهر، عن داود بن أبي هند، عن الشعبيّ عنهما به.\nأبو السنابل بن بعكك:\nرواه أحمد في \"المسند\" ٤/ ٣٠٥ (١٨٧١٤) من طريق شعبة، ورواه الترمذي كتاب الطلاق باب ما جاء في الحامل (١١٩٣) من طريق الحسن بن موسى، وحسين بن محمَّد كلاهما عن شيبان. ورواه الدارمي في \"المسند\" ٢/ ١٦٦ من طريق سفيان، ورواه أحمد في \"المسند\" ٤/ ٣٠٤ (١٨٧١٣) عن زياد بن عبد الله البكاء، ورواه الطبراني في \"المعجم الكبير\" ٢٢/ ٣٥٧ من طريق زهير، ورواه أيضًا ٢٢/ ٣٥٧ من طريق أبي عوانة.\nورواه النسائي كتاب الطلاق، باب عدة الحامل المتوفى عنها ٦/ ١٩٠، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ١٣٥، والطبراني ٢٢/ ٣٥٧ من طريق جرير.\nورواه ابن ماجه كتاب الطلاق باب الحامل المتوفى عنها زوجها (٢٠٢٧)، والدارمي في \"المسند\" ٢/ ١٦٦، والطبراني في \"الكبير\" ٢٢/ ٣٥٧ من طرق عن أبي الأحوص.\nثمانيتهم شعبة، وشيبان، وسفيان، وزياد البكاء، وزهير، وأبو عوانة، وجرير، وأبو الأحوص عن منصور.\nورواه أحمد في \"المسند\" ٤/ ٣٠٤ (١٨٧١٣)، والطبراني في \"المعجم الكبير\" ٢٢/ ٣٥٨ من طريق زياد البكاء عن الأعمش.\nكلاهما منصور، والأعمش عن إبراهيم، عن الأسود، عن أبي السنابل به. =","vol":"26","page":577},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وفي هذا الإسناد إشكال:\nحيث قال الترمذي بعد إخراجه: ولا نعرف للأسود سماعًا من أبي السنابل، وسمعت محمدًا يعني البخاري يقول: لا أعرف أن أبا السنابل عاش بعد النبي - ﷺ -. اهـ.\nوقد أجاب عن هذا الحافظ ابن حجر في \"فتح الباري\" ٩/ ٤٧٢ بقوله: لكن جزم ابن سعد أنه يعني أبا السنابل بقي بعد النبي - ﷺ - زمنا، والأسود من كبار التابعين ولم يوصف بالتدليس فالحديث صحيح على شرط مسلم. اهـ.\nالمسور بن مخرمة: ورواه عنه عروة بن الزبير. ورواه عن عروة اثنان:\nالأول: هشام بن عروة: ورواه عنه تسعة أنفس:\n١ - مالك بن أنس في \"الموطأ\" ٢/ ٥٩٠:\nرواه البخاري كتاب الطلاق باب ﴿وَأُولَاتُ الْأَحْمَالِ﴾ (٥٣٢٠) عن يحيى بن قزعة، والنسائي كتاب الطلاق، باب عدة الحامل المتوفى عنها زوجها ٦/ ١٩٠ من طريق ابن القاسم، والشافعي في \"المسند\" (ص ٢٩٩)، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٤٢٨، والبغوي في \"شرح السنة\" ٩/ ٣٠٣ من طريق أبي مصعب.\nأربعتهم ابن قزعة، وابن القاسم، والشافعي، وأبو مصعب عن مالك بن أنس به.\n٢ - عبد الملك بن جريج:\nرواه عبد الرزاق في \"المصنف\" ٦/ ٤٧٦، ومن طريقه الطبراني في \"المعجم الكبير\" ٢٠/ ٦ عن ابن جريج به.\n٣ - عبد الله بن داود:\nرواه النسائي كتاب الطلاق، باب عدة الحامل ٦/ ١٩٠، وابن ماجه كتاب الطلاق باب الحامل المتوفى عنها زوجها (٢٠٢٩) عن نصر بن علي بن نصر، ورواه ابن ماجه (٢٠٢٩) عن محمَّد بن بشار كلاهما عن عبد الله بن داود به.\n٤ - عبد الرحمن بن أبي الزناد:\nرواه الطبراني في \"المعجم الكبير\" ٢٠/ ٨ من طريق أسد بن موسى عن ابن أبي الزناد به. =","vol":"26","page":578},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٥ - حماد بن سلمة:\nرواه الطبراني في \"المعجم الكبير\" ٢٠/ ٧ من طريق أسد بن موسى عن حماد به.\n٦ - أبو أويس:\nرواه الطبراني في \"الكبير\" ٢٠/ ٧ من طريق إسماعيل بن أبي أويس، عن أبيه به.\n٧ - جعفر بن عون:\nرواه البيهقي في \"السنن الكبرى\" ٧/ ٤٢٨ من طريق محمَّد بن عبد الوهاب، عن جعفر به.\n٨ - مسلمة القعنبي:\nرواه الطبراني في \"المعجم الكبير\" ٢٠/ ٧ من طريق عبد الله بن مسلمة القعنبي، عن أبيه به.\n٩ - أبو معاوية الضرير (محمَّد بن خازم):\nرواه الطبراني في \"المعجم الكبير\" ٢٠/ ٧ من طريق أسد بن موسى، ورواه أيضًا ٢٠/ ٨ من طريق علي بن أشكيب، ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ١٣٥ من طريق عثمان بن أبي شيبة. ثلاثتهم عن أبي معاوية به. غير أن رواية ابن أبي شيبة، وابن أشكيب فيها عاصم بن عمر بن عروة والمسور.\nالثاني: أبو الزبير:\nرواه عبد الرزاق ٦/ ٤٧٥ عن ابن جريج عن أبي الزبير به.\nولم يذكر فيه المسور بن مخرمة.\nد- أم سلمة (أم المؤمنين): ورواه عنها ثلاثة أنفس:\n١ - زينب بنت أم سلمة:\nرواه البخاري كتاب الطلاق باب ﴿وَأُولَاتُ الْأَحْمَالِ﴾ (٥٣١٨)، والبيهقي في \"السنن الكبرى\" ٧/ ٤٢٩ عن يحيى بن بكير.\nورواه النسائي كتاب الطلاق باب عدة الحامل المتوفى عنها زوجها من طريق شعيب بن الليث بن سعد.\nكلاهما عن الليث عن جعفر بن ربيعة، عن عبد الرحمن بن هرمز، عن أبي سلمة =","vol":"26","page":579},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ابن عبد الرحمن، عن زينب به.\n٢ - أبو سلمة بن عبد الرحمن:\nرواه مالك في \"الموطأ\" ٢/ ٥٨٩، وعنه عبد الرزاق في \"المصنف\" ٦/ ٤٧٥، وأحمد في \"المسند\" ٩/ ٣١٦ (٢٦٧١٥)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ١٣٤.\nورواه أبو داود الطيالسي في \"المسند\" (ص ٢٢٣)، ومن طريقه النسائي كتاب الطلاق، باب عدة الحامل المتوفى عنها زوجها ٦/ ١٩١ عن شعبة.\nكلاهما (مالك، وشعبة) عن عبد ربه بن سعيد بن قيس عن أبي سلمة به.\nوفي سماع عبد ربه من أبي سلمة نظر.\n٣ - كريب مولى ابن عباس: ورواه عنه اثنان:\nأ - أبو سلمة بن عبد الرحمن:\nرواه البخاري كتاب التفسير باب ﴿وَأُولَاتُ الْأَحْمَالِ﴾ (٤٩٠٩) عن شيبان، ورواه النسائي ٦/ ١٩٢ من طريق حجاج، ورواه عبد الرزاق في \"المصنف\" ٦/ ٤٧٤ عن معمر، ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ١٣٢ من طريق الأوزاعي.\nأربعتهم عن يحيى بن أبي كثير.\nورواه النسائي ٦/ ١٩٣ من طريق محمَّد بن عمرو، ومن طريق سليمان بن يسار. ثلاثتهم (يحيى، ومحمد بن عمرو، وسليمان بن يسار) عن أبي سلمة به.\nب- سليمان بن يسار:\nرواه النسائي ٦/ ١٩٣ من طريق يحيى بن آدم، والدارمي في \"المسند\" ٢/ ١٦٦ عن محمَّد بن يوسف كلاهما عن سفيان.\nورواه الترمذي كتاب الطلاق باب ما جاء في الحامل المتوفى عنها زوجها (١١٩٤)، والنسائي ٦/ ١٩٢ عن قتيبة، عن الليث بن سعد.\nورواه النسائي ٦/ ١٩٣ من طريق ابن القاسم، وعبد الرزاق في \"المصنف\" ٦/ ٤٧٤، ومن طريقه الطبراني في \"المعجم الكبير\" ٢٣/ ٢٦٩، وابن حبان في =","vol":"26","page":580},{"text":"فإن ارتفعت حيضة المرأة وهي شابة فإنه يتأنى بها، أحامل هي أم لا، فإن استبان حملها، فأجلها أن تضع حملها (١)، وإن لم يستبن حملها (٢)، فاختلف الفقهاء فيه:\nفقال بعضهم يستأنى بها (٣)، وأقصى ذلك سنة، وهذا مذهب مالك (٤)، وأحمد (٥)، وإسحاق (٦)، وأبي عبيد (٧) كانوا يرون عدة\n_________\n= \"صحيحه\" كما في \"الإحسان\" ١٠/ ١٣٣ من طريق أحمد بن أبي بكر كلهم عن مالك بن أنس.\nورواه الدارمي في \"المسند\" ٢/ ١٦٥، وابن الجارود في \"المنتقى\" ٣/ ٨٠ عن محمَّد بن يحيى، والبيهقي في \"السنن الكبرى\" ٧/ ٤٧٩ من طريق الحسن بن مكرم، وابن أبي شيبة كلاهما عن يزيد بن هارون.\nأربعتهم (سفيان، والليث، ومالك، ويزيد بن هارون) عن يحيى بن سعيد الأنصاري، عن سليمان بن يسار به.\nوالخلاصة: أن الحديث ثابت من طرق. وبعضهم يختصره، وبعضهم يذكره بتمامه.\n(١) هذا بالإجماع كما حكاه ابن حزم في \"مراتب الإجماع\" (ص ٧٧)، وابن المنذر في \"الإقناع\" ١/ ٣٢٤، وابن رشد في \"بداية المجتهد\" ٢/ ١٠٢.\n(٢) وهي ما تعرف عندهم بالمستريبة.\n(٣) أي: ينتظر عليها، ليعلم هل ارتفع حيضها بالحمل، أم ارتفع بأمر آخر كالإياس.\n(٤) كما في \"الموطأ\" ٢/ ٥٨٣. وقال أبو الوليد الباجي في \"المنتقي شرح الموطأ\" ٤/ ١٠٨: هو قول عامة أصحابنا على الإطلاق.\n(٥) كما في \"مسائل الإِمام أحمد\" رواية عبد الله ٣/ ١١٣٥، \"المقنع في شرح مختصر الخرقي\" لابن البنا ٣/ ١٠٠٧.\n(٦) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦٤.\n(٧) كذا. والذي في \"المغني\" لابن قدامة ١١/ ٢١٥ أنه يذهب إلى رأي أهل العراق الآتي قريبًا.","vol":"26","page":581},{"text":"المرأة التي ارتفع حيضها وهي شابة سنة (١)، ورووا ذلك عن عمر - ﵁ - (٢)، وغيره (٣).\nوأَمّا أهل العراق فإنهم يرون عدتها ثلاث حيض بعد ما قد كانت حاضت مرة في عمرها، وإن مكثت عشرين سنة إلى أن تبلغ من الكبر مبلغًا تيأس من الحيض فتكون عدتها بعد الإياس ثلاثة أشهر (٤).\nوهذا الأصح (٥) من مذهب الشافعي ﵀ (٦)، وعليه أكثر\n_________\n(١) وجه هذا القول كما في \"المغني\" ١١/ ٢١٥ أنها تعتد تسعة أشهر تتربص فيها لتعلم براءة رحمها، ثم تعتد بعد ذلك عدة الآيسات ثلاثة أشهر.\n(٢) أخرجه مالك في \"الموطأ\" ٢/ ٥٨٢، ومن طريقه الشافعي في \"الأم\" ٥/ ٢١٣، ومن طريقه البيهقي في \"السنن الكبرى\" ٧/ ٤٢٠، وأخرجه عبد الرزاق في \"المصنف\" ٦/ ٣٣٩ من طريق يحيى بن سعيد، عن سعيد بن المسيب، عن عمر بن الخطاب - ﵁ -.\n(٣) حكاه الباجي في \"المنتقى شرح الموطأ\" ٤/ ١٠٨ عن ابن عباس أيضًا ثم قال: أجمع الصحابة عليه؛ لأنه لا يعرف لعمر، وابن عباس مخالف. اهـ.\nواختار هذا القول ابن تيمية في \"مجموع الفتاوى\" ٣٤/ ٢٠ بقوله: هو أحسن قولي الفقهاء وأسهلهما.\n(٤) ومعناه: أنها تمكث حتى تطعن في من الإياس، ثم تعتد عدة الآيسات.\nوهذا قول أبي حنيفة كما في \"بدائع الصنائع\" للكاساني ٣/ ١٩٥، \"أحكام القرآن\" لإلكيا الهراسي ٤/ ٤٨١.\n(٥) في الأصل: أصح. وما أثبته من (ت)، وهو كذلك في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٩٤ منسوب للمؤلف، وهو الصواب.\n(٦) \"الأم\" للشافعي ٥/ ٢١٢، \"روضة الطالبين\" للنووي ٨/ ٣٧١. وهذا قول الإِمام الشافعي في الجديد. وله قول آخر قديم يوافق ما عليه أصحاب القول الأول حكاه عنه النووي في \"الروضة\" ٨/ ٣٧١. قال إلكيا الهراسي في \"أحكام القرآن\" وهو الحق؛ لأن الله تعالى جعل عدة الآيسة ثلاثة أشهر والمرتابة ليست آيسة.","vol":"26","page":582},{"text":"العلماء (١)، وروي ذلك عن ابن مسعود - ﵁ - (٢) وأصحابه (٣).\n﴿وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا﴾.\n\n<span data-type=\"title\" id=toc-5647>٥ </span>- ﴿ذَلِكَ أَمْرُ اللَّهِ أَنْزَلَهُ إِلَيْكُمْ وَمَنْ يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا﴾\n\n<span data-type=\"title\" id=toc-5648>٦ </span>- قوله تعالى ﴿أَسْكِنُوهُنَّ﴾\nيعني: مطلقات نسائكم ﴿مِنْ حَيْثُ سَكَنْتُمْ﴾ أي: من الموضع الذي سكنتم.\nوقال الكسائي: (من) صلة مجازه: أسكنوهن حيث سكنتم (٤) ﴿مِنْ وُجْدِكُمْ﴾ سعتكم، وطاقتكم (٥). قراءة العامة بضم الواو (٦) وقرأ الأعرج\n_________\n(١) ممن قال به: علي بن أبي طالب، وعثمان بن عفان، وزيد بن ثابت. قاله الكاساني في \"بدائع الصنائع\" ٣/ ١٩٥.\n(٢) ذكره عنه الشافعي في \"الأم\" ٥/ ٢١٢، والكاساني \"بدائع الصنائع\" ٣/ ١٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٦٤.\n(٣) قال ابن تيمية في \"مجموع الفتاوى\" ٢٣/ ٣٤ عن هذا القول: وفيه ضرر عظيم عليها، فإنها تمكث عشرين، أو ثلاثين أو أربعين سنة لا تتزوج، ومثل هذا الحرج مرفوع عن الأمة.\nوقال ٣٤/ ٢٠: وفي هذا عسر وحرج في الدين، وتضييع مصالح المسلمين. اهـ.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٥٣، وابن الجوزي في \"زاد المسير\" ٨/ ٢٩٥ ولم يذكر الكسائي عندهما.\n(٥) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧١)، وقاله قطرب كما في \"النكت والعيون\" للماوردي ٦/ ٣٣ وفي ﴿وُجْدِكُمْ﴾ أقوال أربعة ذكرها الماوردي ثم قال: ومعانيها متقاربة.\n(٦) \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٤٥.","vol":"26","page":583},{"text":"بفتحه (١). وروى روح عن يعقوب بكسره (٢)، وكلها لغات (٣). حتى تنقضي عدتهن.\n﴿وَلَا تُضَارُّوهُنَّ﴾ ولا تؤذوهن ﴿لِتُضَيِّقُوا عَلَيْهِنَّ﴾ مساكنهم فيخرجن (٤) ﴿وَإِنْ كُنَّ أُولَاتِ﴾ ذوات ﴿حَمْلٍ فَأَنْفِقُوا عَلَيْهِنَّ حَتَّى يَضَعْنَ حَمْلَهُنَّ﴾ فيخرجن من عدتهن.\nواختلف الفقهاء في هذِه المسألة:\nفذهب مالك (٥)، والشافعي (٦)، والأوزاعي (٧)، وابن أبي ليلى (٨)،\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥٨)، وزاد نسبته لابن أبي عبلة أيضًا. \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦٨.\n(٢) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥٨)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٨.\n(٣) في \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٤٥: لغتان بمعنى الوسع.\n(٤) هذا قول مجاهد كما في (ت)، \"النكت والعيون\" للماوردي ٦/ ٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦٨.\n(٥) كما في \"الموطأ\" ٢/ ٣٢، وانظر: \"التمهيد\" لابن عبد البر ١٩/ ١٤٨، \"اختلاف العلماء\" للمروزي (ص ١٤٧).\n(٦) كما في \"الأم\" للشافعي ٥/ ٢١٦.\nوانظر \"التمهيد\" لابن عبد البر ١٩/ ١٤٨، \"اختلاف العلماء\" للمروزي (ص ١٤٧).\n(٧) انظر \"اختلاف العلماء\" للمروزي (ص ١٤٧)، \"الاستذكار\" لابن عبد البر ١٨/ ٦٥ - ٧٦، \"التمهيد\" لابن عبد البر ١٩/ ١٤٨.\n(٨) انظر \"الاستذكار\" لابن عبد البر ١٨/ ٧٠. =","vol":"26","page":584},{"text":"وأبو عبيد (١)، ومحمد بن جرير (٢) إلى أن المبتوتة المطلقة ثلاثًا لا نفقة لها، ولها السكنى (٣).\nواحتجوا بأن الله ﷾ عم بالسكنى المطلقات كلهن، وخص بالنفقة أولات الأحمال خاصة، فقال: ﴿فَأَنْفِقُوا عَلَيْهِنَّ حَتَّى يَضَعْنَ حَمْلَهُنَّ﴾.\nوقال أحمد (٤)، وأبو ثور (٥): لا سكنى لها، ولا نفقة (٦).\n_________\n= وفي \"التمهيد\" لابن عبد البر ١٩/ ١٤١، \"المغني\" لابن قدامة ١١/ ٤٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦٧ أن ابن أبي ليلى على مذهب أهل العراق الآتي قريبًا.\n(١) انظر: \"اختلاف العلماء\" للمروزي (ص ١٤٧).\n(٢) قاله في تفسيره \"جامع البيان\" ٢٨/ ١٤٧.\n(٣) ورجح هذا القول محمَّد بن نصر في \"اختلاف العلماء\" (ص ١٤٩).\n(٤) كما في \"مسائل الإِمام أحمد\" رواية ابنه عبد الله ٣/ ١١٠٧ - ١١٠٨.\nوانظر \"سنن الترمذي\" ٣/ ٤٨٥، \"الإنصاف\" للمرداوي ٩/ ٣٦٨، \"التمهيد\" لابن عبد البر ١٩/ ١٤٤.\n(٥) انظر \"اختلاف العلماء\" للمروزي (ص ١٤٨ - ١٤٩)، \"التمهيد\" لابن عبد البر ١٩/ ١٤٤، \"المغني\" لابن قدامة ١١/ ٤٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦٧.\n(٦) قال الإِمام ابن عبد البر في \"التمهيد\" ١٩/ ١٥١:\nإذا ثبت أن النبي - ﷺ - قال لفاطمة بنت قيس -وقد طلقت باتا- لا سكنى لك ولا نفقة، إنما السكنى والنفقة لمن عليها رجعة، فأي شيء يعارض به هذا؟ هل يعارض إلا بمثله عن النبي - ﷺ - الذي هو المبين عن الله مراده من كتابه، ولا شيء عنه ﵇ يدفع ذلك. ومعلوم أنه أعلم بتأويل قول الله ﷿ ﴿أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنْتُمْ﴾ من غيره - ﷺ -. اهـ.\nقلت: لو كان ثبوت هذِه الجملة عن النبي - ﷺ - محل اتفاق لما وقع الخلاف بينهم في هذِه المسألة. والله أعلم.","vol":"26","page":585},{"text":"واحتجوا بحديث فاطمة بنت قيس أخت الضحاك بن قيس حين أرسل زوجها المخزومي طلاقها، فلم يجعل لها رسول الله - ﷺ - نفقة، وقال: \"إنما النفقة إذا كان له عليها حق الرجعة\" (١) فأمرها\n_________\n(١) جاءت هذِه اللفظة جاءت من طرق أربعة عن الشعبي. وهذا بيانها:\nأولًا: مجالد بن سعيد:\nأخرجه أحمد في \"المسند\" ٦/ ٣٧٣ (٢٧١٠٠) عن يحيى بن سعيد القطان عن مجالد به وفيه الزيادة المذكورة.\nوأخرجه الطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٩ من طريق شعبة عن مجالد به وفيه: إنما السكنى والنفقة للتي يراجعها زوجها.\nوأخرجه الطبراني أيضًا في \"المعجم الكبير\" ٢٤/ ٣٧٩ من طريق حماد عن مجالد به. وفيه: يا ابنة قيس إنما يكون السكنى والنفقة ما كان لزوجك عليك رجعة. أما هشيم عن مجالد. فتارة يجعله هشيم عن مجالد وحده -كما في رواية الحسن بن عرفة فيما سبق، وتارة يرويه هشيم عنه بمثل رواية الجماعة كما أخرجه مسلم كتاب الطلاق باب المطلقة ثلاثًا لا نفقة لها (١٤٨٠)، والترمذي كتاب الطلاق باب ما جاء في المطلقة ثلاثًا (١١٨٠)، والطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٩ من طريق هشيم به.\nفكل هذِه المصادر تحاشت ذكر هذِه الجملة في الحديث مع أن مجالدًا قد ذكر فيها.\nثانيًا: سعيد بن يزيد الأحمسي كما مر فيما سبق. وسعيد قال فيه أبو حاتم: شيخ، وقال الذهبي في \"ميزان الاعتدال\" ٢/ ١٦٣: أتى في الحديث بألفاظ قد اختلف في ثبوتها. اهـ. وعني الذهبي هذِه اللفظة.\nثالثًا: زكريا بن أبي زائدة: أخرجه الطبراني في \"المعجم الكبير\" ٢٤/ ٣٧٨ كما سبق. وزكريا يدلس كثيرًا عن الشعبي قاله أبو زرعة كما في \"تهذيب الكمال\" للمزي ٩/ ٣٦١.\nرابعًا: جابر الجعفي: أخرجه الدارقطني في \"السنن\" ٤/ ٢٣ كما سبق. وجابر ضعيف. =","vol":"26","page":586},{"text":"تعتد في بيت ابن أم مكتوم، وقد ذكرناه.\n_________\n= هذا حاصل ما وجدته من طرق هذا الحديث، وقد انقسم أهل العلم عند النظر في هذِه اللفظة إلى فريقين:\n١ - من ذهب إلى تصحيحها لمجيئها من هذِه الطرق الكثيرة: وأشهر هؤلاء العلامة ابن القيم في \"زاد المعاد\" ٥/ ٥٢٦ قال عنها: رواها النسائي والدارقطني بإسناد صحيح.\n٢ - ومنهم من ذهب إلى ردها: وقالوا هي من قول فاطمة. ومن هؤلاء الخطيب البغدادي في كتابه \"الفصل للوصل المدرج في النقل\" ٢/ ٨٦٠ قال: إن مجالدًا تفرد برفعها، وهو ضعيف، ومن أدخلها في راوية غير مجالد عن الشعبي فقد أدرجه. اهـ.\nقال ابن حجر في \"فتح الباري\" ٩/ ٤٨٠ بعد أن ذكر كلام الخطيب: وهو كما قال. اهـ وأشار إليها الذهبي في \"ميزان الاعتدال\" كما سبق نقله.\nومنهم أبو الحسن القطان صاحب كتاب \"الوهم والإيهام\" فقد قال كما في \"التعليق المغني\" لشمس الحق العظيم آبادي ٤/ ٢٤:\nهذِه الزيادة من مجالد وحده دون أصحاب الشعبي، وقد رواه مسلم بدونها، وقد تأتي هذِه الزيادة في بعض طرق الحديث، عن رواية جماعة من أصحاب الشعبي فيهم مجالد، فيتوهم أن الزيادة من رواية الجميع، وليس كذلك، وإنما هي عن مجالد وحده، وهشيم يدلسها فيهم، وله في ذلك مثل ما ذكره أبو عبد الله الحاكم -ثم ذكر قصة تدل على دقة تدليسه- إلى أن قال:\nوقد فصلها الحسن بن عرفة عن رواية الجماعة، وعزاها إلى مجالد منهم كما هو عند الدارقطني، فلما ثبتت هذِه الزيادة عن مجالد وحده، تحقق فيها الريب، ووجب لها الضعف، بضعف مجالد. اهـ.\nقلت: وكلامه متين للغاية غير أن قوله في أول كلامه: هذِه الزيادة من مجالد وحده دون أصحاب الشعبي، متعقب بكلامه هو عندما ختم بحثه بقوله: ولكن وردت عند النسائي من رواية سعيد الأحمسي ثنا الشعبي، ولم تثبت عدالته، وقال أبو حاتم: إنه شيخ. اهـ. =","vol":"26","page":587},{"text":"وهذا قول: أُبي بن كعب، وزيد بن ثابت - ﵄ - (١).\nوأما سُفيان (٢)، وأهل العراق (٣)، فقالوا: لها السكنى والنفقة حاملًا كانت أو حائلًا، وهو قول عائشة - ﵄ - (٤).\n_________\n= ومتعقب أيضًا بما سبق ذكره قريبًا من طرق. ولكن يبقى النظر في وزن هذِه الطرق.\nأشار إليها الحافظ ابن حجر في \"فتح الباري\" ٩/ ٤٨٠ إجمالًا وقال عنها: وقد تابع بعض الرواة عن الشعبي في رفعه مجالدًا لكنه أضعف منه. اهـ.\nوالذي يظهر -والله أعلم- أن الأقرب من حيث الصناعة الحديثية القول بضعف هذِه الزيادة مرفوعة. أما في ثبوتها عن فاطمة من قولها فمن هذِه الجهة ففيها مناقشة. أما من طرق أخرى فثابتة ثبوتًا قطعيًّا. والله أعلم.\n(١) وهذا القول منسوب لعلي، وابن عباس، وجابر.\nانظر \"التمهيد\" لابن عبد البر ١٩/ ١٥٢، \"الاستذكار\" لابن عبد البر ١٨/ ٧٢.\nوأخرجه ابن أبي شيبة في \"المصنف\" ٤/ ١٣٧ عن إبراهيم النخعي، وعكرمة، والحسن البصري، وعبد الله بن عمر، وعروة بن الزبير.\n(٢) هو الثوري.\nوينظر قوله في \"اختلاف الفقهاء\" لابن نصر (ص ١٤٨)، \"التمهيد\" لابن عبد البر ١٩/ ١٤١، \"الاستذكار\" لابن عبد البر ١٨/ ٧٠ - ٧٢، \"المغني\" لابن قدامة ٩/ ٢٩٠.\n(٣) انظر \"اختلاف العلماء\" لابن نصر (ص ١٤٨)، \"التمهيد\" لابن عبد البر ١٩/ ١٤١، \"الاستذكار\" لابن عبد البر ١٨/ ٧٠ - ٧٢، \"المغني\" لابن قدامة ١١/ ٤٠٣ قال: وأخرجه ابن أبي شيبة في \"المصنف\" ٤/ ١٣٦ عن عمر بن الخطاب وابنه عبد الله، وإبراهيم، والشعبي، وشريح.\n(٤) انظر \"اختلاف العلماء\" لأبي نصر المروزي (ص ١٤٧)، \"المغني\" لابن قدامة ١١/ ٤٠٣.\nونص قولها سيذكره المصنف قريبًا.","vol":"26","page":588},{"text":"ويُروى أن عائشة - ﵄ - قالت لفاطمة بنت قيس: اتق الله يا فاطمة فقد فتنت الناس، إنما أخرجك رسول الله - ﷺ - لأنك كنت امرأة لسنة، فخشي لسانك على أحمائك (١).\nفأما نفقة الحامل المتوفى عنها زوجها:\n_________\n(١) قول عائشة أخرجه القاضي إسماعيل كما في \"زاد المعاد\" لابن القيم ٥/ ٥٣١ قال: ثنا نصر بن علي، حدثني أبي، عن هارون، عن محمَّد بن إسحاق قال: أحسبه عن محمَّد بن إبراهيم، أن عائشة فذكره. ومن طريق القاضي أخرجه ابن حزم في \"المحلى\" ١٠/ ٢٩٤.\nوقد عقد الإِمام البخاري في \"الصحيح\" في كتاب الطلاق: باب المطلقة إذا خشي عليها في مسكن زوجها أن يقتحم عليها، أو تبذو على أهله بفاحشة. ثم أسند (٥٣٢٧) عن عروة قال: إن عائشة أنكرت ذلك على فاطمة.\nفكأن البخاري أشار إلى قول عائشة هذا بالجملة الأخيرة من الترجمة. أما الجملة الأولى منها فقد أخرجها صريحة عن عائشة في الباب الذي قبله (٥٣٢٥) ولفظها عن عروة قال: عابت عائشة أشد العيب وقالت: إن فاطمة كانت في مكان وحش فخيف على ناحيتها فلذلك أرخص لها النبي - ﷺ -.\nوبمثل قول عائشة قال سعيد بن المسيب، أخرجه أبو داود كتاب الطلاق باب من أنكر على فاطمة بنت قيس (٢٢٩٦)، ورجاله ثقات، وسليمان بن يسار أخرجه أبو داود كتاب الطلاق (٢٢٩٤) ورجاله ثقات أيضًا.\nوالأسود بن يزيد: أخرجه النسائي كتاب الطلاق باب الرخصة في خروج المبتوتة ٦/ ٢٠٩ ومن طريقه ابن حزم في \"المحلى\" ١٠/ ٢٩٦.\nوالأحماء جمع حمو، وحمو المرأة وحموها وسماها: أبو زوجها، وأخو زوجها، وكذلك من كان من قبله. وكل من ولي الزوج من ذي قرابته فهم أحماء المرأة، وكل شيء من قبل الزوج أبوه أو أخوه أو عمه، فهم الأحماء.\nانظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٤٨ (حمو)، \"لسان العرب\" لابن منظور ٢/ ١٠١٣.","vol":"26","page":589},{"text":"فقال على (١)، وابن عمر (٢)، وشريح (٣)، والنخعي (٤) والشعبي (٥)، وحمّاد (٦)، وابن أبي ليلى (٧)، وسُفيان (٨) وأصحابه (٩): ينفق عليها من جميع المال حتى تضع.\n_________\n(١) أخرجه عبد الرزاق في \"المصنف\" ٧/ ٣٩، وسعيد بن منصور في \"سننه\" ١/ ٣٢٦، وابن أبي شيبة في \"المصنف\" ٤/ ١٦٦، وابن حزم في \"المحلى\" ١٠/ ٢٩٠.\n(٢) أخرجه عبد الرزاق في \"المصنف\" ٧/ ٣٨، وسعيد بن منصور \"سننه\" ١/ ٣٢٤، وابن أبي شيبة في \"المصنف\" ٤/ ١٦٦، وابن حزم في \"المحلى\" ١٠/ ٢٩٠.\n(٣) أخرجه عبد الرزاق في \"المصنف\" ٧/ ٣٩، وسعيد بن منصور \"سننه\" ١/ ٣٢٥، وابن أبي شيبة في \"المصنف\" ٤/ ١٦٦.\n(٤) أخرجه عبد الرزاق في \"المصنف\" ٧/ ٤١ - ٤٢، وسعيد بن منصور \"سننه\" ١/ ٣٢٥ - ٣٢٧، وابن أبي شيبة في \"المصنف\" ٤/ ١٦٦ - ١٦٧، وابن حزم في \"المحلى\"١٠/ ٢٨٩.\n(٥) أخرجه سعيد بن منصور \"سننه\" ١/ ٣٢٥، وابن أبي شيبة في \"المصنف\" ٤/ ١٦٦، وابن حزم في \"المحلى\" ١٠/ ٢٩٠.\n(٦) ذكره ابن حزم في \"المحلى\" ١٠/ ٢٩٠ من طريق وكيع عن شعبة، عن حماد بن أبي سليمان.\n(٧) أخرجه عبد الرزاق في \"المصنف\" ٧/ ٤٠، وذكره ابن حزم في \"المحلى\" ١٠/ ٢٩٠.\n(٨) أخرجه عبد الرزاق في \"المصنف\" ٧/ ٤١ عن الشعبي ثم قال: وقول الشعبي أحب إلى سفيان. وذكره ابن حزم في \"المحلى\" ١٠/ ٢٩٠ على أنه أحد قولين عنه. وسفيان وابن سعيد الثوري.\n(٩) كذا. ولعل الضمير في أصحابه يرجع إلى أصحاب عبد الله بن مسعود وهم فقهاء الكوفة وقضاتها كما أخرجه ابن أبي شيبة في \"المصنف\" ٤/ ١٦٦ عنهم، أو يرجع إلى أصحاب سفيان الثوري، وهم فقهاء العراق عمومًا، وممن ينسب إليه هذا القول منهم: =","vol":"26","page":590},{"text":"وقال ابن عباس (١)، وعبد الله بن الزبير (٢)، وجابر بن عبد الله (٣) - ﵄ -، ومالك (٤)، والشافعي (٥)، وأبو حنيفة (٦): لا ينفق عليها إلا من نصيبها (٧).\n_________\n= - عبد الله بن مسعود: أخرجه عبد الرزاق في \"المصنف\" ٧/ ٣٩، وسعيد بن منصور ١/ ٣٢٦.\n- ومحمد بن سيرين: أخرجه عبد الرزاق في \"المصنف\" ٧/ ٣٨، وسعيد بن منصور ١/ ٣٢٧، وابن حزم في \"المحلى\" ١٠/ ٢٨٩.\n- وأيوب السختياني، والحسن بن حي، وأبو عبيد، واحد قولي الشافعي. كذا في \"المحلى\" لابن حزم ١٠/ ٩٠.\n(١) أخرجه عبد الرزاق في \"المصنف\" ٧/ ٣٧، وسعيد بن منصور ١/ ٣٢٥، وابن أبي شيبة في \"المصنف\" ٤/ ١٦٥، وابن حزم في \"المحلى\" ١٠/ ٢٨٩.\n(٢) أخرجه عبد الرزاق في \"المصنف\" ٧/ ٣٧، وابن أبي شيبة ٤/ ١٦٦.\n(٣) أخرجه عبد الرزاق في \"المصنف\" ٧/ ٣٧ - ٣٨، وسعيد بن منصور \"سننه\" ١/ ٣٢٦، وابن أبي شيبة في \"المصنف\" ٤/ ١٦٥ موقوفًا.\nوأخرجه البيهقي في \"السنن الكبرى\" ٧/ ٤٣٠ عنه مرفوعًا ثم قال: المحفوظ وقفه. قال ابن حجر في \"بلوغ المرام\" (ص ٣٤٢): رجاله ثقات، ولكن قال البيهقي: المحفوظ وقفه. اهـ وقال صديق خان في \"الروضة الندية\" ٢/ ١٦٦: لو صح رفعه لكان نصًا في محل النزاع.\n(٤) انظر \"المحلى\" لابن حزم ١٠/ ٢٩٠.\n(٥) \"الأم\" للشافعي ٥/ ٢٢٧.\nوانظر \"المحلى\" ١٠/ ٢٩٠ فقد ذكر أنه أحد قوليه.\n(٦) انظر \"مختصر الطحاوي\" (ص ٢٣٦).\n(٧) وممن قال به أيضًا: ابن المسيب، والحسن، وعطاء، وقبيصة بن ذؤيب، والحكم، وسفيان ومكحول.\nوأخذ به القاضي أبو يعلى من إحدى روايتين عن أحمد كما في \"المغني\" لابن قدامة ١١/ ٤٠٥. =","vol":"26","page":591},{"text":"﴿فَإِنْ أَرْضَعْنَ لَكُمْ﴾ أولادكم منهن ﴿فَآتُوهُنَّ أُجُورَهُنَّ﴾ على رضاعهن.\n﴿وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ﴾ يقول: وليقبل بعضكم من بعض إذا أمر بالمعروف (١).\nوقال الفراء: ﴿وَأْتَمِرُوا﴾ أي: هموا (٢). وقال الكسائي: شاوروا (٣).\n_________\n= ورجحه أيضًا سعيد بن منصور في \"سننه\" ١/ ٣٢٥ قال: وهو المأخوذ به. اهـ. بل هو قول جماهير أهل العلم كما حكاه البغوي في \"معالم التنزيل\" ٨/ ١٥٥ عن أكثر أهل العلم. وهذا أظهر القولين والله أعلم.\nيقول الشيخ منصور البهوتي في \"الروض المربع\" ٣/ ٢٣٨ مع حاشية العنقري: لأن المال انتقل من الزوج إلى الورثة، ولا حق لها على الورثة، فإن كانت حاملًا فالنفقة لها من حصة العمل من التركة إن كانت له تركة، وإن لم يكن له تركة فنفقتها على وارث الجنين الموسر.\nقلت: وهذا القول هو مذهب الحنابلة قالوا: لأن الأصل براءة الذمة من النفقة، وأما وجوب التربص أربعة أشهر وعشرا فلا يوجب النفقة. هذا حاصل توجيه قولهم.\nيقول الشيخ عبد الله البسام في \"توضيح الأحكام\" ٥/ ١٤٢: وهذا الحكم يكون عند المشاحة وإلا فالصهر والقرابة تدعو المؤمنين إلى التسامح في مثل هذِه الأمور. والله ﵎ يقول ﴿وَلَا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ﴾، وقال تعالى بالوصية بزوجة المتوفى: ﴿وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ﴾. اهـ.\n(١) \"معالم التنزيل\" للبغوي ٨/ ١٥٦، \"المحرر الوجيز\" لابن عطية ٥/ ٣٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦٩.\n(٢) لم أجده في \"معاني القرآن\" ٣/ ١٦٤ غير أن فيه قوله: يقول: لا تضار المرأة زوجها، ولا يضر بها.\n(٣) \"معالم التنزيل\" للبغوي ٨/ ١٥٦، \"المحرر الوجيز\" لابن عطية ٥/ ٣٢٦ بلفظ: تشاوروا.","vol":"26","page":592},{"text":"﴿وَإِنْ تَعَاسَرْتُمْ﴾ في الرضاع فأبى الزوج أن يعطي المرأة (١) أجر رضاعها، وأبت الأم أن ترضعه، فليس له إكراهها على إرضاعه (٢)، ولكن يستأجر للصبي مرضعًا غير أمه البائنة منه، فذاك قوله: ﴿فَسَتُرْضِعُ لَهُ أُخْرَى﴾ (٣).\n\n<span data-type=\"title\" id=toc-5649>٧ </span>- قوله: ﴿لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ﴾\nعلى قدر غناه ﴿وَمَنْ قُدِرَ﴾ ضيق (٤) ﴿عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتَاهُ اللَّهُ﴾ من المال ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا﴾ في النفقة ﴿إِلَّا مَا آتَاهَا﴾ أعطاها من المال (٥) ﴿سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا﴾.\n_________\n(١) كذا. وفي (ت): الأم.\n(٢) \"زاد المسير\" لابن الجوزي ٨/ ٢٩٧.\n(٣) \"زاد المسير\" لابن الجوزي ٨/ ٢٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٦٩.\nوما ذكره المصنف من القول بعدم البخاري رضاع الولد على أمه هو قول الشافعية، والحنفية، والحنابلة. وفي المسألة قولان آخران:\n١ - أن رضاع الولد على الزوجة ما دامت الزوجية؛ إلا لشرفها أو مرضها فعلى الأب حينئذ رضاعه من ماله. وهذا قول المالكية.\n٢ - أنه يجب على الأم إرضاعه في كل حال. وهو قول أبي ثور، ورواية عن مالك، وقول ابن أبي ليلى، والحسن بن صالح.\nوما قرره المصنف هو قول الثوري، بل هو قول أصحاب الرأي عامة.\n\"أحكام القرآن\" لابن العربي ٤/ ١٨٤٠، \"المغني\" لابن قدامة ١١/ ٤٣٠.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧١)، \"زاد المسير\" لابن الجوزي ٨/ ٢٩٧.\n(٥) قال ابن العربي في \"أحكام القرآن\" ٤/ ١٨٤١ - ١٨٤٢: =","vol":"26","page":593},{"text":"<span data-type=\"title\" id=toc-5650>٨ </span>- ﴿وَكَأَيِّنْ مِنْ قَرْيَةٍ عَتَتْ﴾\nعصت وطغت وتمردت (١) ﴿عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ﴾ أي: وأمر رسله فخالفته ﴿فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا﴾ بالمناقشة والاستقصاء ﴿وَعَذَّبْنَاهَا عَذَابًا نُكْرًا﴾ منكرًا فظيعًا، وهو عذاب النار، لفظهما ماض، ومعناهما الاستقبال (٢).\nوقيل: في الآية تقديم وتأخير، مجازها: فعذبناها في الدنيا بالجوع والقحط والسيف، وسائر المصائب والنوائب، والبلايا والرزايا. وحاسبناها في الآخرة حسابًا شديدًا (٣).\n_________\n= هذا يفيد أن النفقة ليست مقدرة شرعًا، وإنما تتقدر عادة بحسب الحالة من المنفق، والحالة من المنفق عليه، فتقدر بالاجتهاد على مجرى العادة ... فليس للإنفاق تقدير شرعي، وإنما أحاله الله سبحانه على العادة، وهي دليل أصولي بني الله عليه الأحكام، ورببابه الحلال والحرام. ا. هـ بتصرف.\n(١) انظر \"جامع البيان\" للطبري ٢٨/ ١٥٠ حيث حكى نحوه عن السدي، \"معالم التنزيل\" للبغوي ٨/ ١٥٧، \"زاد المسير\" لابن الجوزي ٨/ ٢٩٨.\n(٢) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧١)، وهذا هو القول الأول في معنى الآية. وحاصله كما في \"زاد المسير\" لابن الجوزي ٨/ ٢٩٨:\nأنها على نظمها وليس فيها تقديم ولا تأخير. والمعنى: حاسبناها بعملها في الدنيا، فجازيناها بالعذاب على مقدار عملها، فذلك قوله: ﴿وَعَذَّبْنَاهَا﴾ فجعل المجازاة بالعذاب محاسبة. وهو على ما ذكره المصنف في \"معالم التنزيل\" للبغوي ٨/ ١٥٧.\n(٣) هذا هو القول الآخر في معنى الآية. وذكره ابن الجوزي في \"زاد المسير\" ٨/ ٢٩٨ ونسبه لابن عباس، والفراء وآخرين.\nوهو على ما ذكره المصنف في \"معالم التنزيل\" للبغوي ٨/ ١٥٧.","vol":"26","page":594},{"text":"<span data-type=\"title\" id=toc-5651>٩ </span>- ﴿فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا (٩)﴾\n\n<span data-type=\"title\" id=toc-5652>١٠ </span>- ﴿أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا فَاتَّقُوا اللَّهَ يَاأُولِي الْأَلْبَابِ الَّذِينَ آمَنُوا قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا (١٠)﴾\nيعني: القرآن.\n\n<span data-type=\"title\" id=toc-5653>١١ </span>- ﴿رَسُولًا﴾\nبدلًا من الذكر (قاله ابن زيد) (١). وقيل: مع الرسول (٢). وقيل: وأرسل رسولًا (٣). وقيل: الذكر هو الرسول (٤). وقيل: أراد شرفًا، ثم بين ما هو فقال (٥) ﴿رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِيُخْرِجَ الَّذِينَ آمَنُوا\n_________\n(١) من (ت) وأخرجه عنه الطبري في \"جامع البيان\" ٢٨/ ١٥٢، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٥٧ بلا نسبة.\nوهذا النوع من البدل هو بدل اشتمال لأن بين القرآن والرسول محمَّد - ﷺ - ملازمة وملابسة، فإن الرسالة تحققت له عند نزول القرآن عليه.\nانظر \"التحرير والتنوير\" لابن عاشور ١٣/ ٣٣٧.\n(٢) ذكره الطبري في \"جامع البيان\" ٢٨/ ١٥٢ واختاره. وذكره البغوي في \"معالم التنزيل\" ٨/ ١٥٧.\n(٣) قاله مقاتل، والسدي كما في \"زاد المسير\" لابن الجوزي ٨/ ٢٩٨ وقدمه على غيره فكأنه يختاره.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ١٥٧ كالمصنف ولفظه: أنزل إليكم قرآنا، وأرسل رسولًا. وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٢٧ وقال: هو أبين الأقوال عندي، ونسبه للسدي.\n(٤) قاله ابن عباس. أخرجه عنه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٦٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٥٧ بلا نسبة كالمصنف.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٥٧، وابن الجوزي في \"زاد المسير\" ٨/ ٢٩٨ كالمصنف.","vol":"26","page":595},{"text":"وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا (١١)﴾.\n\n<span data-type=\"title\" id=toc-5654>١٢ </span>- ﴿اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ﴾\nفي العدد (وليس في القرآن آية تدل على أن الأرضين سبع إلا هذِه الآية) (١) ﴿يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ﴾ بالوحي من السماء السابعة إلى الأرض السفلى.\nوقال أهل المعاني: هو ما يدبر فيهن من عجائب تدبيره، فينزل المطر، ويخرج النبات، ويأتي بالليل والنهار، والشتاء والصيف، ويخلق الحيوان على اختلاف هيئاتها وأنواعها، وتنقلهن من حال إلى حال (٢).\n_________\n(١) من (ت).\nوقد بين الإِمام ابن عطية في \"المحرر الوجيز\" ٥/ ٣٢٧ - ٣٢٨ أن ظاهر هذِه الآية يدل على أن الأرضين سبع وقال: إنه قول الجمهور، ويستدل يقول رسول الله - ﷺ - \"من غصب شبرا من أرض طوقه من سبع أرضين\"، وهو حديث رواه الشيخان عن عائشة - ﵄ -.\nقال ابن عاشور في \"التحرير والتنوير\" ١٣/ ٣٤٠: وهذا القول يقرب من قول علماء طبقات الأرض -الجيولوجيا- من إثبات طبقات أرضية لكنها لا تصل إلى سبع طبقات. اهـ.\nوقد ذهب غير الجمهور إلى أن معنى مثلهن في الآية: مماثلة الأرض للسموات في دلالة خلقها على عظيم قدرة الله تعالى لا على أن الأرض مثل السماء في عددها. قال ابن عاشور: وهذا أظهر ما تؤول به الآية. اهـ قلت: والأظهر ما عليه الجمهور لدلالة الحديث، والله أعلم.\n(٢) \"معالم التنزيل\" للبغوي ٨/ ١٥٨.","vol":"26","page":596},{"text":"وقال ابن كيسان: هذا على محال (١) اللغة واتساعها كما يقال للموت: أمر الله، وللرياح والسحاب ونحوها (٢).\nوقال قتادة: في كل أرض من أرضه، وسماء من سمائه، خلق من خلقه، وأمر من أمره، وقضاء من قضائه (٣).\n﴿لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا﴾. فلا يخفى عليه شيء.\n_________\n(١) كذا. وفي (ت): مجاز. وفي القرطبي: مجال. والأقرب ما في الأصل والمعنى: على مواضع اللغة واستخدام تراكيبها، والله أعلم.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٧٦، \"فتح القدير\" للشوكاني ٥/ ٢٤٧ وفيه: هذا هو مجال اللغة.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٩٩، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٦٣، والطبري في \"جامع البيان\" ٢٨/ ١٥٤.","vol":"26","page":597},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد السابع والعشرون]\n[سورة التحريم إلى آخر المزمل]\n\nتحقيق\nد/ محمد بن علي الغامدي","vol":"27","page":1},{"text":"السيرة الذاتية للمحقق\nد/ محمَّد بن علي الغامدي\nأستاذ مشارك بجامعة أم القرى -كلية الشريعة- مركز الدراسات الإِسلامية حصل على درجة الدكتوراه في تخصص التفسير وعلوم القرآن من جامعة أم درمان الإِسلامية -كلية أصول الدين- قسم التفسير وعلوم القرآن، وعنوان الرسالة (مرويات الإمام عبد الرزاق الصنعاني في التفسير من خلال كتابه المصنف والأمالي مما لم يخرجه في كتابه التفسير).\nكما حصل على درجة الدكتوراه في تخصص التفسير وعلوم القرآن من جامعة أم القرى -كلية الدعوة وأصول الدين- قسم الكتاب والسنة، شعبة الحديث وعلومه، عنوان الرسالة (الآثار المروية عن الصحابة في النكاح جمع ودراسة).\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للسنة وعلومها.\n\nبعض من المناصب الإدارية التي شغلها:\nعضو مجلس إدارة الجمعية العلمية السعودية للسنة وعلومها.\nمديرا علميا بمشروع السلام عليك أيها النبي بمكة المكرمة.\nعضوا في الهيئة الاستشارية بمركز الأمير محمَّد بن نايف للمناصحة والرعاية.\n\nله مؤلفات منشورة أهمها:\n١ - الصحابة المبشرون بالجنة غير العشرة -بحث محكم بمجلة كلية أصول الدين بجامعة أم درمان بالسودان. ومنشور ضمن إصدارات مبرة الال والأصحاب بدولة الكويت.\n٢ - التراكيب المروية عن رسول الله - ﷺ - مما لم تعرفها العرب قبله جمعًا ودراسة - بحث بمجلة سنن الصادرة عن الجمعية العلمية السعودية للسنة وعلومها، العدد الثاني.\n٣ - معالم الرحمة في أخلاق نبي الرحمة - ﷺ - بحث محكم ومنشور ضمن أبحاث مؤتمر نبي الرحمة - ﷺ - الذي أقامته جامعة الإِمام محمَّد بن سعود الإِسلامية بالرياض.\n٤ - أصول ومظاهر الوحدة الإِسلامية في سنة وسيرة خير البرية - ﷺ -. بحث ضمن أبحاث مؤتمر التراث النبوي الثاني \"السنة مصدر الوحي وأساس الوحدة\" الذي أقامته جامعة العلوم الإِسلامية بماليزيا في شهر شعبان من عام ١٤٣١ هـ.\n٥ - جهود العلامة محمَّد العثيمين في الجمع بين ما ظاهره التعارض من آي الكتاب العزيز - بحث محكم ومنشور ضمن أعمال مؤتمر (مقدس) الذي أقامته جامعة ملايا بدولة ماليزيا في شهر صفر من عام ١٤٣٢ هـ.\n٦ - جهود العلامة محمَّد العثيمين في الجمع بين ما ظاهره التعارض من الحديث النبوي الشريف - بحث محكم ومنشور ضمن أعمال ندوة الشيخ العثيمين العلمية بجامعة القصيم.\n* * *","vol":"27","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢٧]","vol":"27","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٥٦/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"27","page":4},{"text":"<span data-type=\"title\" id=toc-5655>٦٦ - سُورَة التحريم</span>","vol":"27","page":5},{"text":"سورة التحريم\nمدنية (١)، وهي ألف وستون حرفًا (٢)، ومائتان وسبع وأربعون كلمة (٣). واثنتا عشرة آية (٤).\n[٣١٧٧] أخبرني ابن المقرئ (٥)، أخبرنا ابن مطر (٦)، حدثنا ابن شَريك (٧)، حدثنا ابن يونس (٨)، حدثنا سلَّام بن سليم (٩)، حدثنا هارون بن كثير (١٠)، عن زيد بن أسلم (١١)،\n_________\n(١) قاله ابن عباس وغيره. \"فضائل القرآن\" لابن الضريس (ص ٣٤)، \"دلائل النبوة\" للبيهقي ٧/ ١٤٤، \"البيان في محمد آي القرآن\" للداني (ص ٢٥٠).\n(٢) \"القول الوجيز\" للسمين الحلبي (ص ٣١٩)، وذكر محققه أنه كذلك في بيان ابن عبد الكافي (ورقة ٩٤)، غير أنه جاء في نسخة (ت) ألف ومائة وستون، وهو كذلك في \"البيان في محمد آي القرآن\" للداني (ص ٢٥٠).\n(٣) \"البيان في عد آي القرآن\" للداني (ص ٢٥٠)، \"القول الوجيز\" للسمين الحلبي (ص ٣١٩)، غير أن محققه ذكر أنه وجد في بعض النسخ الخطية لـ\"البيان\" مائة وسبع وأربعون كلمة. ورجحه المحقق.\n(٤) \"البيان في محمد آي القرآن\" للداني (ص ٢٥٠)، \"القول الوجيز\" للسمين الحلبي (ص ٣١٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٥.\n(٥) محمَّد بن إبراهيم صدوق.\n(٦) محمَّد بن جعفر بن محمَّد بن مطر، عدل ضابط.\n(٧) إبراهيم بن شريك بن الفضل، الإِمام المحدث الثقة.\n(٨) أحمد بن عبد الله بن يونس، ثقة حافظ.\n(٩) في الأصل: سليمان، وما أثبته من (ت) وهو أبو سليمان المدائني، متروك.\n(١٠) مجهول.\n(١١) قال ابن حجر: هو تحريف والصواب زيد بن سالم، جهله أبو حاتم.","vol":"27","page":7},{"text":"عن أبيه (١)، عن أبي أمامة الباهلي (٢)، عن أُبيِّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة ﴿يَاأَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ أعطاه الله توبة نصوحا\" (٣).\n_________\n(١) قال الذهبي: زيد عن أبيه نكرة.\n(٢) صحابي مشهور.\n(٣) [٣١٧٧] الحكم على الإسناد:\nإسناده ساقط. والكلام عن الحديث جزء من الكلام عن حديث فضائل سور القرآن. وقد سبق بيانه.","vol":"27","page":8},{"text":"قوله ﷿:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5656>١ </span>- ﴿يَاأَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَحِيمٌ (١)﴾\nوذلك أن رسول الله - ﷺ - كان إذا صلى الغداة دخل على نسائه امرأة امرأة، وكان قد أُهديت لحفصة بنت عمر - ﵄ - عُكة (١) من عسل فكانت إذا دخل عليها رسول الله - ﷺ - مُسلِّمًا حبسته وسقته منها، وأن عائشة - ﵂ - أنكرت احتباسه عندها، فقالت لجويرية عندها حبشية يقال لها: حصيرة (٢): إذا دخل رسول الله - ﷺ - على حفصة فادخلي عليها، فانظري ماذا يصنع فأخبرتها الخبر، وشأن العسل، فغارت، وأرسلت إلى صواحبها، فأخبرتهن، وقالت: إذا دخل عليكن رسول الله - ﷺ - فقلن: إنا نجد منك ريح مغافير (٣) وهو صمغ العرفط (٤) كريه\n_________\n(١) العكة: آنية السمن، أو القربة الصغيرة، وقيل: العكة: أصغر من القربة، وجمعها عكك، وعكاك. ويقال: في تعريفها أيضًا هي وعاء من جلود مستدير يختص بالسمن والعسل وهو بالسمن أخص.\nانظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٨٤ (عكك)، \"لسان العرب\" لابن منظور ٥/ ٣٠٥٩، \"مختار الصحاح\" للرازي (ص ١٨٨) (عكك).\n(٢) كذا، وأظنها تصحفت عن: خضرة، كما في كتب الصحابة.\n(٣) المغافير: شيء شبيه بالصمغ فيه حلاوة، ولكن رائحته ليست بطيبة.\n\"غريب الحديث\" لأبي عبيد ١/ ٣٤٨، \"لسان العرب\" لابن منظور ٥/ ٢٩٠٣.\n(٤) العرفط: هو شجر ينضج الصمغ المعروف بالمغافير، وقيل: هو شجر الطلح، وله صمغ كريه الرائحة، فإذا أكلته النحل حصل في عسلها من ريحه.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢١٨ (عرفط)، \"لسان العرب\" لابن منظور ٥/ ٢٩٠٣.","vol":"27","page":9},{"text":"الرائحة -وكان رسول الله - ﷺ - يكره ويشق عليه أن يوجد منه ريح منتنة؛ لأنه يأتيه الملك- قال: فدخل رسول الله - ﷺ - على سودة - ﵂ - قالت: فما أردت أن أقول ذلك لرسول الله - ﷺ -، ثم إني فرقت (١) من عائشة، فقلت: يا رسول الله، ما هذِه الريح التي أجدها منك؟ أكلت المغافير؟ قال: \"لا، ولكن حفصة سقتني عسلًا\". ثم دخل رسول الله - ﷺ - على امرأة امرأة، وهن يقلن له ذلك. ثم دخل على عائشة - ﵂ - فأخذت بأنفها، فقال لها النبي - ﷺ -: \"ما شأنك؟ \" قالت: أجد ريح المغافير، أأكلتها يا رسول الله، قال: \"لا، بل سقتني حفصة عسلًا\". قالت: جرستْ (٢) إذَا نحله العرفط. فقال لها - ﷺ -: \"والله لا أطعمه أبدًا\"، فحرّمه على نفسه (٣).\n_________\n(١) الفرق بالتحريك: الخوف والفزع. يقال: فرق يفرق فرقًا. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٣٨ (فرق).\n(٢) جرست نحله العرفط: أي رعت نحل هذا العسل الذي شربته يقال: جرست النحل تجرس جرسًا إذا أكلت، ويقال للنحل: الجوارس، والعرفط شجر كما سبق.\n\"الصحاح\" للجوهري ٢/ ٩٠٨، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٦٠، \"أساس البلاغة\" للزمخشري (ص ٨٩).\n(٣) الخبر صحيح من طريق هشام بن عروة بن الزبير، عن أبيه، عن عائشة - ﵂ -. وأصل القصة يرويها عن عائشة اثنان:\n١ - عروة وهذِه هي روايته وفيه أن الساقية للعسل هي حفصة بنت عمر - ﵂ -.\n٢ - عبيد بن عمير. وسيذكرها المصنف بإسناده قريبًا. وفيه أن الساقية للعسل هي زينب بنت جحش - ﵂ -.\nوسيأتي تخريج الطريقين مستوفيًا قريبًا، ووجه الجمع بين ما في هذين الخبرين إن شاء الله تعالى.","vol":"27","page":10},{"text":"وقال عطاء بن أبي مسلم: إن التي كانت تسقي رسول الله - ﷺ - العسل أم سلمة - ﵂ - (١).\n[٣١٧٨] وأخبرنا عبد الله بن حامد (٢)، أخبرنا أحمد بن محمَّد بن الحسن (٣)، حدثنا علي بن الحسن (٤)، حدثنا علي بن عبد الله (٥)، حدثنا حجاج بن محمَّد الأعور (٦)، عن ابن جريج (٧)، قال: زعم عطاء (٨) أنه سمع عبيد بن عمير (٩) قال: سمعت عائشة زوج النبي - ﷺ - و- ﵂ - تخبر أن رسول الله - ﷺ - كان يمكث عند زينب بنت جحش - ﵂ - ويشرب عندها عسلًا، قالت: فتواطيت (١٠) أنا وحفصة، أيتنا\n_________\n(١) قال ابن حجر في \"فتح الباري\" ٩/ ٣٧٧: وقع في تفسير السدي أن شرب العسل كان عند أم سلمة أخرجه الطبري وغيره وهو مرجوح لإرساله وشذوذه. اهـ، وذكره الماوردي في \"النكت والعيون\" ٦/ ٣٩ عن أسباط عن السدي.\n(٢) أبو محمَّد الماهاني، لم يذكر بجرح أو تعديل.\n(٣) أبو حامد بن الشرقي، ثقة مأمون.\n(٤) كذا بالأصل، وفي (ت): علي بن محمَّد بن الحسن، وهو أبو الحسن الدرابجردي، ثقة.\n(٥) هو علي بن عبد الله بن إبراهيم البغدادي، مقبول.\n(٦) أبو محمَّد المصيصي، ثقة ثبت، لكنه اختلط في آخر عمره.\n(٧) عبد الملك بن عبد العزيز، ثقه فقيه فاضل كان يدلس ويرسل.\n(٨) عطاء بن أبي رباح، وهو ثقة فقيه فاضل، لكنه كثير الإرسال.\nوقول ابن جريج: زعم عطاء معناه قال، كما قال الحافظ ابن حجر في \"فتح الباري\" ٩/ ٣٧٧: إن أهل الحجاز يطلقون الزعم على مطلق القول.\n(٩) أبو عاصم الليثي، مجمع على ثقته.\n(١٠) كذا، وهي موافقة لرواية البخاري كتاب التفسير باب ﴿يَاأَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ﴾ =","vol":"27","page":11},{"text":"دخل عليها النبي - ﷺ - فلتقل: إني أجد منك ريح المغافير، أكلت مغافير؟ (١).\nفدخل على إحداهما (٢)، فقالت له ذلك. فقال: \"لا؛ بل شربت عسلًا عند زيتب بنت جحش، ولن أعود إليه\"، فنزلت: ﴿يَاأَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ﴾ الآيات (٣).\n_________\n= (٤٩١٢)، قال ابن حجر: بالطاء من المواطأة، وأصله تواطأت بالهمزة فسهلت الهمزة فصارت ياء، وفي رواية البخاري في كتاب الطلاق، باب ﴿لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ (٥٢٦٧): فتواصيت، قال ابن حجر: من المواصاة.\n(١) أكلت: استفهام محذوف الأداة، كما في \"فتح الباري\" ٩/ ٣٧٧.\n(٢) قال ابن حجر في \"فتح الباري\" ٩/ ٣٧٨: لم أقف على تعيينها، وأظنها حفصة.\n(٣) [٣١٧٨] الحكم على الإسناد:\nرجاله ثقات خلا شيخ المصنف لم يذكر بجرح أو تعديل وعلي بن عبد الله مقبول.\nالتخريج:\nالحديث ثابت من طرق. فقد رواه عنها اثنان:\nأ- عبيد بن عمير:\nيرويه ابن جريج عن عطاء بن أبي رباح عن عبيد به، ويرويه عن ابن جريج اثنان:\n١ - حجاج بن محمد الأعور:\nرواه المصنف من طريق علي بن عبد الله، ورواه البخاري كتاب الطلاق (٥٢٦٧)، كتاب الأيمان والنذور، باب إذا حرم طعاما (٦٦٩١)، ومن طريقه البغوي في \"شرح السنة\" ٩/ ٢٢٦، ورواه النسائي كتاب الأيمان والنذور ٧/ ١٣٣، كتاب عشرة النساء ٧/ ٧١، (ص ٤٩) في عشرة النساء من \"الكبرى\" عن الحسن بن محمد بن الصباح، ورواه مسلم كتاب الطلاق باب وجوب الكفارة (١٤٧٤) عن محمد بن حاتم، ورواه النسائي كتاب الطلاق ٦/ ١٥١ عن قتيبة بن سعيد، ورواه أحمد في \"المسند\" ٦/ ٢٢١ (٢٥٨٥٢)، ومن طريقه أبو داود كتاب =","vol":"27","page":12},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الأشربة باب في شارب العسل (٣٧١٤)، والبيهقي في \"السنن الكبرى\" ٧/ ٣٥٣، ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٤٨٩ من طريق أبي معمر القطيعي، ستتهم (علي بن عبد الله، وابن الصباح، ومحمد بن حاتم، وقتيبة، وأحمد بن حنبل، وأبو معمر) عن حجاج به.\n٢ - هشام بن يوسف:\nرواه البخاري كتاب التفسير باب ﴿يَاأَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ﴾ (٤٩١٢)، عن إبراهيم بن موسى، عن هشام به.\nب- عروة بن الزبير:\nويرويه عنه ابنه هشام. وعن هشام يرويه اثنان:\n١ - علي بن مسهر:\nرواه البخاري كتاب النكاح باب دخول الرجل على نسائه في اليوم (٥٢١٦)، كتاب الطلاق باب لم تحرم ما أحل الله لك (٥٢٦٨) عن فروة بن أبي المغراء، ورواه مسلم كتاب الطلاق، باب وجوب الكفارة (١٤٧٤) عن سويد بن سعيد، ورواه البيهقي في \"السنن الكبرى\" ٧/ ٣٥٤ من طريق إسماعيل بن خليل.\nثلاثتهم عن علي بن مسهربه.\nورواه مسلم كتاب الطلاق (١٤٧٤) عن أبي كريب وهارون بن عبد الله، ورواه أبو داود كتاب الأشربة باب في شراب العسل (٣٧١٥) عن الحسن بن علي.\nثلاثتهم عن أبي أسامة.\nكلاهما (علي بن مسهر، وأبو أسامة) عن هشام بن عروة، عن أبيه به.\nقلت: وحاصل هذا الخبر أن الذي حرمه النبي - ﷺ - على نفسه هو العسل، وهو القول الأول في المراد بتحريمه - ﷺ -، غير أنه اختلف على عائشة في تسمية التي شرب النبي - ﷺ - العسل عندها. فرواية عبيد التي اختارها المصنف هنا: أنها زينب بنت جحش، ورواية عروة أنها حفصة، فكيف يجمع بينهما؟\nيقول ابن حجر في \"فتح الباري\" ٩/ ٣٧٦: وطريق الجمع بين هذا الاختلاف الحمل على التعدد، فلا يمتنع تعدد السبب للأمر الواحد، فإن جنح إلى الترجيح =","vol":"27","page":13},{"text":"قالوا (١): وكان رسول الله - ﷺ - قسم الأيام بين نسائه، فلما كان يوم حفصة، قالت: يا رسول الله، إن لي إلى أبي حاجة؛ نفقة لي عنده، فأذن لي أن أزوره وآتى بها، فأذن لها، فلما خرجت أرسل إلى جاريته مارية القبطية أم إبراهيم -﵇-، وكان قد أهداها له المقوقس، فأدخلها بيت حفصة، فوقع عليها فأتت حفصة فوجدت الباب مغلقًا، فجلست عند الباب، فخرج رسول الله - ﷺ - ووجهه يقطر عرقًا، وحفصة تبكي، فقال: \"ما يبكيك؟ \" فقالت: إنما أذنت لي من أجل هذا؟ أدخلت أَمتك بيتي، ثم وقعت عليها في يومي وعلى\n_________\n= فرواية عبيد بن عمير أثبت لموافقة ابن عباس لها على أن المتظاهرتين حفصة، وعائشة. اهـ.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٢: وقد يقال: إنهما واقعتان. اهـ. قلت: وفي صاحبة العسل قولان آخران ضعيفان:\n١ - أنها سودة بنت زمعة.\nرواه ابن مردويه كما في \"فتح الباري\" ٩/ ٣٧٦ من طريق ابن أبي مليكة عن ابن عباس.\nقال ابن حجر: والراجح أيضًا أن صاحبة العسل زينب لا سودة؛ لأن طريق عبيد بن عمير أثبت من طريق ابن أبي مليكة بكثير.\n٢ - أنها أم سلمة.\nوقد مضى هذا القول عن عطاء الخراساني، وبيان ما فيه.\n(١) كذا، وفي (ت): قال ابن عباس ﵄، وفي \"معالم التنزيل\" للبغوي ٨/ ١٦٢: وقال المفسرون، وفي \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٨٤: أكثر المفسرين على أن الآية نزلت في حفصة لما خلا النبي - ﷺ - في بيتها بجاريته، ذكره الثعلبي. اهـ.","vol":"27","page":14},{"text":"فراشي؟ أما رأيت لي حرمةً وحقًّا؟ ما كنت تصنع هذا بامرأة منهن.\nفقال رسول الله - ﷺ -: \"أليس هي جاريتي، قد أحلّها الله لي؟ اسكتي، فهي علي حرام، ألتمس بذاك رضاك، فلا تخبري بهذا امرأة منهن، وهو عندك أمانة\". فلما خرج رسول الله - ﷺ -، قرعت حفصة الجدار الذي بينها وبين عائشة، فقالت: ألا أُبشّرُكِ أن رسول الله - ﷺ - قد حرم عليه أمته مارية، فقد أراحنا الله تعالى منها، وأخبرت عائشة بما رأت، وكانتا متصافيتين، متظاهرتين على سائر أزواج النبي - ﷺ -، فغضبت عائشة - ﵄ -، فلم يزل نبي الله - ﷺ - حتى حلف ألا يقربها، فأنزل الله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ (١)\n_________\n(١) هذا هو القول الثاني في بيان ما حرمه النبي - ﷺ - على نفسه وهو جاريته مارية القبطية - ﵄ -، وعلى هذا القول عامة المفسرين وممن نقل ذلك عنهم:\nالواحدي في \"الوسيط\" ٤/ ٣١٧، والبغوي في \"معالم التنزيل\" ٨/ ١٦٢، وابن الجوزي في \"زاد المسير\" ٨/ ٣٠٣. وممن جاء عنه ذلك صريحًا جماعة منهم:\n١ - عبد الله بن عباس:\nرواه ابن سعد في \"الطبقات الكبرى\" ٨/ ١٨٥، والطبري في \"جامع البيان\" ٢٨/ ١٥٧، والبزار ٣/ ٧٦، والطبراني في \"المعجم الكبير\" ١١/ ٨٦، ١٢/ ١١٧، والدارقطني في \"السنن\" ٤/ ٤٢، ومن طريقه الواحدي في \"أسباب النزول\" (ص ٤٦١)، وابن المنذر، وإبن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٦٧ من طرق عن ابن عباس به.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٦: رجال البزار رجال الصحيح غير بشر بن آدم وهو ثقة، وقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٧ عن إسناد الطبراني: فيه نظر. اهـ.\n٢ - عبد الله بن عمر: =","vol":"27","page":15},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه الهيثم بن كليب في مسنده، والضياء المقدسي في المختارة، كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٨ وقال: وهذا إسناده صحيح.\n٣ - أنس بن مالك:\nرواه النسائي في \"التفسير\" ٢/ ٤٤٩، وفي \"عشرة النساء\" (ص ٥٠)، والحاكم في \"المستدرك\" ٢/ ٤٩٣، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٦٧، وقال ابن حجر في \"فتح الباري\" ٩/ ٣٧٦: إسناد النسائي صحيح.\n٤ - أبو هريرة:\nرواه الطبراني في \"المعجم الأوسط\" ٣/ ١٣، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٦٨، وزاد: بسند ضعيف. قال الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٧: رواه موسى بن جعفر بن أبي كثير عن عمه، قال الذهبي: مجهول، وخبره ساقط.\nقلت: ووجه سقوطه، أن في متنه نكارة، حيث جاء فيه أن النبي - ﷺ - أسر إلى حفصة أن أبا بكر سيلي الأمر من بعده، ثم يليها أبوك بعده. وسيأتي هذا القول.\n٥ - أم سلمة.\n٦ - محمد بن جبير بن مطعم.\n٧ - عروة بن الزبير.\n٨ - القاسم بن محمد.\nوأقوالهم أخرجها جميعًا ابن سعد في \"الطبقات الكبرى\" ٨/ ١٨٦ - ١٨٧.\n٩ - زيد بن أسلم:\nرواه ابن سعد في \"الطبقات الكبرى\" ٨/ ١٨٦، والطبري في \"جامع البيان\" ٢٨/ ١٥٥.\n١٠ - عبد الرحمن بن زيد بن أسلم:\nرواه الطبري في \"جامع البيان\" ٢٨/ ١٥٦ - ١٥٧.\n١١ - مسروق بن الأجدع:\nرواه ابن سعد في \"الطبقات الكبرى\" ٨/ ١٨٦، وسعيد بن منصور، وعبد بن =","vol":"27","page":16},{"text":"يعني: العسل، ومارية (١).\n_________\n= حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٦٨، والطبري ٢٨/ ١٥٦، وعزاه ابن حجر في \"فتح الباري\" ٨/ ٦٥٧ إلى سعيد بن منصور وقال: بإسناد صحيح.\n١٢ - الشعبي:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠١، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٦٨، والطبري في \"جامع البيان\" ٢٨/ ١٥٦.\n١٣ - الضحاك بن مزاحم الهلالي:\nرواه ابن سعد في \"الطبقات الكبرى\" ٨/ ١٨٦، والطبري في \"جامع البيان\" ٢٨/ ١٥٦، وسعيد بن منصور، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٦٨.\n١٤ - الحسن البصري:\nرواه الطبري في \"جامع البيان\" ٢٨/ ١٥٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٣٩.\n١٥ - قتادة بن دعامة:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠١، وابن سعد في \"الطبقات الكبرى\" ٨/ ١٨٦، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٦٨، والطبري في \"جامع البيان\" ٢٨/ ١٥٦ - ١٥٨.\n١٦ - أبو عثمان:\nرواه الطبري في \"جامع البيان\" ٢٨/ ١٥٦ - ١٥٧.\n١٧ - الكلبي:\nذكره الماوردي في \"النكت والعيون\" ٦/ ٣٩ عنه ثم قال: وهو ناقل السيرة.\n(١) المصنف رحمه الله تعالى ذهب إلى أن ما حرمه النبي - ﷺ - على نفسه ما جاءت به الروايات وهما العسل، ومارية.\nوالعلماء مختلفون في المراد بالتحريم: ففي حديث عائشة المذكور هنا أن ذلك بسبب شربه - ﷺ - عند زينب بنت جحش.\nوجاء عند سعيد بن منصور عن مسروق بإسناد صحيح، وعند الضياء في \"المختارة\" من مسند الهيثم بن كليب عن عمر بن الخطاب بإسناد صحيح كما قال =","vol":"27","page":17},{"text":"وقال عكرمة: نزلت في المرأة التي وهبت نفسها للنبي - ﷺ -، ويقال لها: أم شريك، فأبى النبي - ﷺ - أن يقبلها لأجل أزواجه (١).\n﴿تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَحِيمٌ﴾.\n_________\n= ابن كثير، وعند النسائي في \"عشرة النساء\"، وابن مردويه عن أبي هريرة، وعند الطبراني عن ابن عباس وعند غيرهم أن ذلك بسبب تحريمه مارية على نفسه، وهذِه الروايات جاءت من طرق يقوي بعضها بعضا كما قال ابن حجر في \"فتح الباري\" ٨/ ٦٥٧.\nفمن العلماء من رجح السبب الأول وانتصر له، ومنهم من رجح السبب الثاني وانتصر له، ومنهم من توسط وجعل الأمرين جميعًا ما حرمه النبي - ﷺ - على نفسه، ومن هؤلاء المصنف رحمه الله تعالى، ومن قبله الإمام الطبري في \"جامع البيان\" ٢٨/ ١٥٨ حيث قال: والصواب من القول في ذلك أن يقال: كان الذي حرمه النبي - ﷺ - على نفسه شيئا كان الله قد أحله له، وجائز أن يكون ذلك كان جاريته، وجائز أن يكون كان شرابًا من الأشربة، وجائز أن يكون كان غير ذلك، غير أنه أي ذلك كان، فإنه كان تحريم شيء كان له حلال، فعاتبه الله على تحريمه على نفسه ما كان له قد أحله، وتبين له تحلة يمينه في يمين كان حلف بها مع تحريمه ما حرم على نفسه. اهـ.\nوممن ذهب إلى هذا أيضًا الحافظ ابن حجر في \"فتح الباري\" ٨/ ٦٥٧ حيث قال: يحتمل أن تكون الآية نزلت في السببين معًا. اهـ.\n(١) رواه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٥٠، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٦٩ من طريق حفص بن عمر العدني، أخبرنا الحكم بن أبان، حدثنا عكرمة، عن ابن عباس فذكره.\nقال ابن كثير بعد إيراده: وهذا قول غريب، والصحيح أن ذلك كان في تحريمه العسل.\nوقال السيوطي بعد إيراده: بسند ضعيف.\nقلت: فيه الحكم بن أبان وهو ضعيف. =","vol":"27","page":18},{"text":"<span data-type=\"title\" id=toc-5657>٢ </span>- ﴿قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ﴾\nأن تكفروها إذا حنثتم (١)، وهي قوله في سورة المائدة: ﴿فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ﴾ (٢).\n﴿وَاللَّهُ مَوْلَاكُمْ وَهُوَ الْعَلِيمُ الْحَكِيمُ﴾ فأمره أن يكفر يمينه، ويراجع أمته.\n\n<span data-type=\"title\" id=toc-5658>٣ </span>- قوله تعالى ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا﴾\nوهي تحريمه - ﷺ - فتاته على نفسه، وقوله لحفصة: \"لا تخبري بذلك أحدًا\" (٣).\n_________\n= وأخرجه ابن سعد في \"الطبقات الكبرى\" ٨/ ١٥٤ عن محمد بن إبراهيم التيمي من قوله، وفيه الواقدي، ثم إنه مرسل.\nوأخرجه أيضًا ٨/ ١٥٤ - ١٥٥ عن الشعبي من قوله، وهو مرسل أيضًا.\nوأخرجه النسائي في \"عشرة النساء\" (ص ٦٩) من طريق هشام بن عروة عن أبيه، عن أم شريك أنها كانت فيمن وهبت نفسها للنبي - ﷺ -، قال ابن حجر في \"الإصابة\" ٨/ ٢٤٩ ورجاله ثقات. اهـ. وليس في الخبر أن النبي - ﷺ - لم يقبلها.\nقال الشوكاني في \"فتح القدير\" ٥/ ٢٥٢ بعد إيراده تضعيف السيوطي للخبر: ويرد هذا أيضًا أن النبي - ﷺ - لم يقبل تلك الواهبة لنفسها، فكيف يصح أن يقال إنه نزل في شأنها ﴿يَاأَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ﴾ فإن من رد ما وهب له لم يصح أن يقال: إنه حرمه على نفسه.\n(١) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٢)، \"شرح مشكل الآثار\" لابن قتيبة (ص ٣٦٤).\n(٢) المائدة: ٨٩.\n(٣) هذا هو القول الأول في المراد بالسر في الآية وهو قول ابن عباس، وقتادة، وزيد بن أسلم، وابنه عبد الرحمن، والشعبي، والضحاك بن مزاحم أنه أسره لحفصة. وأقوالهم مع غيرهم سبقت قريبًا عند ذكره قصة مارية وتحريمها - ﷺ - على نفسه. والمعنى المذكور قاله الطبري في \"جامع البيان\" ٢٨/ ١٥٩، والبغوي في \"معالم =","vol":"27","page":19},{"text":"وقال الكلبي: أسرَّ إليها أن أباك، وأبا عائشة يكونان خليفتين على أمتي بعدي (١).\n[٣١٧٩] أخبرنا عبد الله بن حامد (٢) -قراءة- أخبرنا عمر بن الحسن (٣)، حدثنا أحمد بن الحسن بن سعيد (٤)، حدثنا أبي (٥)، حدثنا (حصين (٦) عن يحيى) (٧) الشلبي (٨)، عن حبيب بن أبي ثابت (٩) عن سعيد بن جبير (١٠)، عن ابن عباس - ﵄ -: ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا﴾ قال: أسرَّ النبي - ﷺ - أمر الخلافة بعده،\n_________\n= التنزيل\" ٨/ ١٦٣، وابن الجوزي في \"زاد المسير\" ٨/ ٣٠٧ وزاد نسبته للسدي، وعطاء.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٦٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٨٦.\nوقول الكلبي هذا، وما سيذكره المصنف عن ابن عباس هو القول الثاني في المراد بالسر في الآية وهو قوله - ﷺ - إن أباك وأبا عائشة يليا أمر الناس بعدي كما في \"زاد المسير\" لابن الجوزي ٨/ ٣٠٨ وسيأتى بيان ما فيه قريبًا إن شاء الله تعالى.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) عمر بن حسن بن علي بن مالك القاضي، ضعيف صاحب بلايا.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) حصين بن مخارق بن ورقاء، متهم بالكذب.\n(٧) كذا، وفي (ت): حصين بن يحيى.\n(٨) لم أجده.\n(٩) ثقة فقيه، كان كثير الإرسال والتدليس.\n(١٠) ثقة، ثبت فقيه.","vol":"27","page":20},{"text":"فحدثت به حفصة (١)\n_________\n(١) [٣١٧٩] الحكم على الإسناد:\nإسناده ضعيف جدًا، فيه من لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل، وشيخه ضعيف صاحب بلايا، وحصين متهم بالكذب.\nالتخريج:\nالخبر يرويه عن ابن عباس ثلاثة أنفس من طرق ضعيفة:\n١ - سعيد بن جبير عنه:\nذكره الواحدي في \"الوسيط\" ٤/ ٣١٩، والبغوي في \"معالم التنزيل\" ٨/ ١٦٤، وابن الجوزي في \"زاد المسير\" ٨/ ٣٠٨.\nولم أجده مسندًا إلا عند المصنف، وأظن أن عمدة من ذكره ما أسنده المصنف والله أعلم.\n٢ - الضحاك بن مزاحم:\nأخرجه الطبراني في \"المعجم الكبير\" ١٢/ ١١٧، وابن مردويه كما في \"فتح الباري\" لابن حجر ٩/ ٢٨٩، و\"الدر المنثور\" للسيوطي ٦/ ٣٧٠، وذكره الواحدي في \"الوسيط\" ٤/ ٣١٩.\nوذكره ابن كثير ١٤/ ٥٧ بإسناد الطبراني ثم قال: إسناده فيه نظر.\nوقال الهيثمي في \"مجمع الزوائد\" ٥/ ١٧٨: وفيه إسماعيل بن عمرو البجلي، وهو ضعيف، وقد وثقه ابن حبان، والضحاك بن مزاحم لم يسمع من ابن عباس، وبقية رجاله ثقات.\nوقال ابن حجر في \"فتح الباري\" ٩/ ٢٨٩ بعد عزوه له في الطبراني وابن مردويه، وفي كل منهما ضعف.\n٣ - أبو صالح:\nأخرجه الدارقطني في \"سننه\" -كما في القرطبي- من طريق الكلبي عن أبي صالح به، وأخرجه البلاذري في \"تاريخه\" كما في \"ميزان الاعتدال\" للذهبي ٤/ ٣٠٥، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٨٦ وإسناده ضعيف فيه هشام الكلبي قال الذهبي: لا يوثق به. =","vol":"27","page":21},{"text":"[٣١٨٠] أخبرنا عبد الله بن حامد (١)، أخبرنا نضر بن محمد بن شيرزاذ (٢)، حدثنا الحسن بن سعيد البزاز (٣)، حدثنا خالد بن العوام\n_________\n= فتحصل: ضعف نسبة هذا القول إلى ابن عباس ﵄، وورد بمعناه عن جماعة، منهم:\n١ - علي بن أبي طالب:\nأخرجه ابن عدي، وأبو نعيم في \"فضائل الصحابة\"، والعشاري في \"فضائل الصديق\"، وابن مردويه، وابن عساكر من طرق عنه، وعن ابن عباس نحوه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٠.\n٢ - أبو هريرة:\nرواه الطبراني في \"المعجم الأوسط\" ٣/ ١٣، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٠.\nقال الطبراني: لا يروى هذا الحديث عن أبي هريرة إلا بهذا الإسناد، تفرد به هشام بن إبراهيم.\nوقال السيوطي في \"الدر المنثور\" ٦/ ٣٧٠: إسناده ضعيف.\n٣ - الضحاك بن مزاحم:\nرواه أبو نعيم في \"فضائل الصحابة\" كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٠.\n٤ - مجاهد بن جبر:\nرواه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٠.\n٥ - حبيب بن أبي ثابت:\nرواه ابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٠.\nوأبو القاسم الأصبهاني في \"الحجة في بيان المحجة\" ٢/ ٣٣٣ - ٣٣٤.\nوبكل حال فهو معنى فاسد من كل هذِه الطرق، وسيأتي بيان ذلك قريبًا إن شاء الله تعالى.\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) صدوق.","vol":"27","page":22},{"text":"البزاز (١)، حدثني فرات بن السائب (٢)، عن ميمون بن مهران (٣) في قول الله تعالى: ﴿وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا﴾ قال: أسر إليها أن أبا بكر خليفتي من بعدي (٤).\n_________\n(١) حدث عن فرات بن السائب، روى عنه الحسن بن سعيد البستنبان، وذكر أنه كان ينزل قنطرة البردان، لم يذكر بجرح أو تعديل: \"تاريخ بغداد\" ٨/ ٣٠٠.\n(٢) أبو سليمان الجزري، روى عن ميمون بن مهران، وعنه حسين بن محمد المروزي، وشبابة، وجماعه، متروك.\nانظر: \"ميزان الاعتدال\" للذهبي ٣/ ٣٤١.\n(٣) ثقه فقيه، وكان يرسل.\n(٤) [٣١٨٠] الحكم على الإسناد:\nإسناده ساقط؛ عبد الله بن حامد، وخالد بن العوام لم يذكرا بجرح أو تعديل، وفرات بن السائب متروك ونضر لم أجده، إضافة إلى كونه مرسلًا.\nالتخريج:\nأخرجه الإمام أحمد في \"فضائل الصحابة\" ١/ ٤٨٧، وابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٠، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٦٤ من طريق الحسين بن سعيد البزاز به غير أن فرات بن السائب لم يذكر عند أحمد ولو صح إلى ميمون بن مهران فغايته أنه مرسل.\nوذكره ابن الجوزي في \"زاد المسير\" ٨/ ٣٠٨، وأبو حيان في \"البحر المحيط\" ٨/ ٢٨٥.\nوورد هذا المعنى أيضًا:\nعن عائشة الصديقة: أخرجه ابن عدي، وابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٠.\nوعن الضحاك بن مزاحم: أخرجه أبو القاسم الأصبهاني في \"الحجة في بيان المحجة\" ٢/ ٣٣٣.\nوهذا المعنى هو القول الثالث في المراد بالسر وهو أنه أسر إليها أن أبا بكر خليفتي من بعدي. وانظر \"زاد المسير\" لابن الجوزي ٨/ ٣٠٨. =","vol":"27","page":23},{"text":"﴿فَلَمَّا نَبَّأَتْ بِهِ﴾ أخبرت بالحديث الذي أسر إليها رسول الله - ﷺ - صاحبتها ﴿وَأَظْهَرَهُ اللَّهُ عَلَيْهِ﴾ أي: وأطلع الله نبيه - ﷺ - على أنها قد نبأت به.\nوقرأ طلحة بن مُصرِّف: ﴿فَلَمَّا أَنبًّات بِه﴾ بالألف (١).\n﴿عَرَّفَ بَعْضَهُ﴾ قرأ علي، وأبو عبد الرحمن، والحسن البصري، وقتادة، والكسائي (عَرَفَ) بالتخفيف (٢).\n_________\n= قال الإمام الشوكاني في \"فتح القدير\" ٥/ ٢٥٣ بعد إيراده القولين الأخيرين: على فرض أن له إسنادًا يصلح للاعتبار هو معارض بما سبق من تلك الروايات الصحيحة، وهي مقدمة عليه، ومرجحة بالنسبة إليه. ا. هـ.\nوقال محقق \"زاد المسير\" لابن الجوزي ٨/ ٣٠٨ عن أثر ابن عباس، وميمون بن مهران:\nوهذان الأثران مخالفان للأحاديث الصحيحة، فإنه ليس فيها التصريح بإمارة أبي بكر وعمر ﵄ وإلا لما حصل خلف في ذلك أبدًا، ولكنها تشير إلى أن أحق الناس بالخلافة بعد وفاة رسول الله - ﷺ - أبو بكر - ﵁ -، ثم ساق جملة من النصوص الصحيحة التي تفيد هذا المعنى.\nوما قاله هو الحق الذي لا مرية فيه، إذ لو صح مثل ذلك لكان حجة قاطعة، ونصًّا محكمًا.\nولكن الحق أحق أن يتبع. والله أعلم.\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥٩)، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٨٧، \"البحر المحيط\" لأبي حيان ٨/ ٢٨٥.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٦٦، \"جامع البيان\" للطبري ٢٨/ ١٦٠، \"السبعة\" لابن مجاهد (ص ٦٤٠)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٥)، \"إعراب القرآن\" للنحاس ٤/ ٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٨٧، \"البحر المحيط\" لأبي حيان ٨/ ٢٨٦. =","vol":"27","page":24},{"text":"[٣١٨١] أخبرنا محمد بن عبدوس (١)، أخبرنا محمد بن يعقوب (٢)، حدثنا محمد بن الجهم (٣)، حدثني الفراء (٤)، حدثني شيخ من بني أسد -يعني: الكسائي (٥) - عن (نعيم أبي عمرو) (٦)، عن عطاء (٧)، عن أبي عبد الرحمن (٨) قال: كان إذا قرأ عليه الرجل: ﴿عَرَّفَ بَعْضَهُ﴾ بالتشديد حصبه بالحصباء (٩).\nومعناه على هذِه القراءة: عرف بعض ذلك الفعل بالذي فعلت من إفشاء سره، أي: غضب من ذلك عليها، وجازاها به من قول القائل\n_________\n= واختار هذِه القراءة أبو بكر بن أبي عياش الراوي عن عاصم كما في \"المبسوط في القراءات العشر\" لابن مهران.\n(١) أبو بكر النحوي، لم يذكر بجرح أو تعديل.\n(٢) هو: أبو العباس الأصم، ثقة.\n(٣) أبو عبد الله السمري، ثقة، صدوق.\n(٤) يحيى بن زياد، أبو زكريا النحوي، صدوق.\n(٥) علي بن حمزة، إمام في النحو والقراءة، وثقه ابن حبان.\n(٦) نعيم بن ميسرة النحوي، روى عن إسماعيل السدي، وسليمان الأعمش، وعكرمة مولى ابن عباس وغيرهم، روى عنه: إسحاق بن سليمان الرازي وعبد الله بن المبارك، وأبو الوليد الطيالسي وغيرهم. قال ابن حجر: صدوق.\nانظر: \"تهذيب الكمال\" ٢٩/ ٤٩٣، \"تقريب التهذيب\" لابن حجر (٧١٧٥).\n(٧) هو عطاء بن السائب، صدوق اختلط.\n(٨) هو أبو عبد الرحمن السلمي، ثقة، ثبت.\n(٩) [٣١٨١] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وعطاء صدوق اختلط.\nالتخريج:\nوالخبر في \"معاني القرآن\" للفراء ٣/ ١٦٦، ومن طريقه رواه المصنف.","vol":"27","page":25},{"text":"لمن أساء إليه: لأعرفنَّ لك ما فعلت، بمعنى: لأجازينك عليه. قالوا: وجازاها رسول الله - ﷺ - بأن طلقها (١).\nفلما بلغ ذلك عمر - ﵁ - قال: لو كان في آل الخطاب خير، لما طلقك رسول الله - ﷺ -، فجاء جبريل -﵇-، وأمره بمراجعتها.\nواعتزل رسول الله - ﷺ - شهرًا، وقعد في مشربة أم إبراهيم مارية حتى نزلت آية التخيير (٢).\n_________\n(١) هذا كله كلام الفراء في \"معاني القرآن\" ٣/ ١٦٦ مع تصرف يسير من المصنف. وهو كما هنا في \"معالم التنزيل\" للبغوي ٨/ ١٦٤.\nوانظر توجيه القراءة بأبسط من هذا في \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٥.\n(٢) هذا الخبر قال عنه الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ٦١ - ٦٢: غريب.\nوقال ابن جر في \"تخريج أحاديث وآثار الكشاف\" (ص ١٧٥): لم أره هكذا، وهو عند الحاكم وغيره بغير ذكر سببه.\nوالخبر كما هنا في \"معالم التنزيل\" للبغوي ٨/ ١٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٨٧.\nوما أشار إليه الحافظ ابن حجر هو في \"الطبقات الكبرى\" لابن سعد ٨/ ٨٤، \"المستدرك\" للحاكم ٤/ ١٥ من طريقين مرسلين، والطبراني في \"المعجم الكبير\" ١٧/ ٢٩١ وفي سنده عمرو بن صالح الحضرمي، قال الهيثمي في \"مجمع الزوائد\" ٤/ ٣٣٣ - ٣٣٤، ٩/ ٢٤٤، وعمرو بن صالح الحضرمي لا يعرف، وبقية رجاله ثقات.\nغير أن طلاق النبي - ﷺ - لحفصة ثم مراجعته لها بأمر جبريل -﵇- ثابت من طرق كما سبق بيانه في سورة الطلاق، ومن ذلك: ما أخرجه النسائي كتاب الطلاق باب الرجعة ٦/ ٢١٣ عن عبد الله بن عمر أن النبي - ﷺ - طلق حفصة ثم راجعها. وإسناده صحيح. =","vol":"27","page":26},{"text":"وقال مقاتل بن حيان: لم يطلق رسول الله - ﷺ - حفصة، وإنما همَّ بطلاقها فأتاه جبريل -﵇- فقال: لا تطلقها فإنها صوامة قوامة، وإنها من نسائك في الجنة، فلم يطلقها (١).\nوقرأ الباقون: ﴿عرَّفَ﴾ بالتشديد (٢)، يعني: أنه عرف حفصة بعض ذلك الحديث، وأخبرها به، واختاره أبو حاتم، وأبو عبيد. قال: لأنه في التفسير أنه أخبرها ببعض القول الذي كان منها، ومما يحقق ذلك قوله: ﴿وَأَعْرَضَ عَنْ بَعْضٍ﴾. يعني: أنه لم يعرفها إياه، ولم يخبرها به، ولو كان هو ﴿عرَّفَ﴾ مخففة لكان ضده: وأنكر بعضًا، ولم يقل: أعرض عنه (٣).\n_________\n= وأخرجه أبو داود كتاب الطلاق، باب في المراجعة (٢٢٨٣)، وابن ماجه كتاب الطلاق (٢٠١٦) من حديث عمر، قال الذهبي في \"سير أعلام النبلاء\" ٢/ ٢٢٨: إسناده صالح.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٦٤، وابن الجوزي في \"زاد المسير\" ٩/ ٣٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٨٧ وصدره بقوله: وقيل: ثم ذكره وعلى فرض صحة إسناده إلى مقاتل فهو مرسل. ثم لو صح لرد بما ثبت من طرق أن النبي - ﷺ - طلق حفصة ثم راجعها كما سبق بسطه في سورة الطلاق.\n(٢) \"السبعة\" لابن مجاهد (ص ٦٤٠)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٥)، \"التيسير\" للداني (ص ١٧٢).\n(٣) \"الحجة\" لابن زنجلة (ص ٧١٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٨٧.\nوفي \"إعراب القرآن\" للنحاس ٤/ ٤٦١: أن أبا عبيد رد قراءة التخفيف ردًّا شنيعًا. =","vol":"27","page":27},{"text":"قال الحسن: ما استقصى كريم قط، قال الله تعالى: ﴿عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ﴾ (١).\nقال مقاتل: أخبرها ببعض ما قالت لعائشة - ﵄ -، ولم يخبرها بقوله أجمع، عرف حفصة بعض الحديث، وأعرض عن بعض الحديث؛ بأن أبا بكر وعمر يملكان بعدي (٢).\n_________\n= قال: لو كان كذا لكان عرف بعضه وأنكر بعضًا. وتعقبه النحاس بقوله: هذا لا يلزم، والقراءة معروفة عن جماعة منهم أبو عبد الرحمن السلمي، وقد بينا صحتها. ا. هـ.\n(١) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" (٣٤٤/ أ) بلفظ: ما استقصى الكريم قط.\nوذكره -كما هنا- البغوي في \"معالم التنزيل\" ٨/ ١٦٤، وابن الجوزي في \"زاد المسير\" ٨/ ٣٠٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٨٧، والكرماني في \"غرائب التفسير\" ٢/ ١٢٢٥.\nوأخرجه ابن مردويه عن علي بن أبي طالب كما في \"الدر المنثور\" للسيوطى ٦/ ٣٧٠.\nوأخرجه البيهقي في \"شعب الإيمان\" عن عطاء الخراساني كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٠ ولفظه: ما استقصى حليم قط، ألم تسمع إلى قوله تعالى: ﴿عرَّف بعضه ..﴾.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٨٧.\nوهو في \"معالم التنزيل\" للبغوي ٨/ ١٦٤ بلا نسبة.\nوهذا القول موافق لما روي عن ابن عباس، وأبي هريرة، ومجاهد، والضحاك، وميمون بن مهران، وحبيب بن أبي ثابت، كما سبق النقل عنهم، وبيان ما في هذا القول من البطلان.\nوانظر: \"معاني القرآن\" للزجاج أيضًا ٥/ ١٩٢.\nومقاتل يحتمل أن يكون ابن سليمان، ويحتمل أن يكون ابن حيان، والله أعلم.","vol":"27","page":28},{"text":"﴿فَلَمَّا نَبَّأَهَا بِهِ﴾ أي: أخبر حفصة بما أظهره الله عليه قالت له: ﴿مَنْ أَنْبَأَكَ هَذَا قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ﴾.\n\n<span data-type=\"title\" id=toc-5659>٤ </span>- قوله تعالى ﴿إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾\nأي: زاغت، ومالت واستوجبتما التوبة (١).\nوقال ابن زيد: مالت قلوبهما؛ بأن سرهما أن يجتنب رسول الله - ﷺ - جاريته، وذلك لهما موافق، فسرهما ما كره رسول الله - ﷺ - (٢).\n[٣١٨٢] أخبرنا أبو سعيد محمد بن عبد الله بن حمدون (٣) قراءة عليه، أخبرنا أبو حامد أحمد بن محمد بن الحسن (٤)، حدثنا محمد ابن يحيى (٥)، حدثنا عبد الرزاق (٦)، أخبرنا معمر (٧)،\n_________\n(١) جاء نحو هذا المعنى عن ابن عباس، وابن مسعود، ومجاهد، وقتادة، والضحاك، وسفيان. وهي مخرجة في \"جامع البيان\" للطبري ٢٨/ ١٦١ واختاره الطبري. وانظر \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦١، \"لغات القبائل الواردة في القرآن\" لأبي عبيد (ص ٢٩)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٢)، \"معاني القرآن\" للزجاج ٥/ ١٩٣، \"معالم التنزيل\" للبغوي ٨/ ١٦٥، \"الدر المنثور\" للسيوطي ٦/ ٣٧٠، حيث عزى بعض الأقوال لعبد بن حميد، وابن مردويه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٦١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٤٠، والبغوي في \"معالم التنزيل\" ٨/ ١٦٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٨٨.\n(٣) عالم، زاهد، صالح، لم يذكر بجرح أو تعديل.\n(٤) أبو حامد بن الشرقي، ثقة مأمون.\n(٥) محمد بن يحيى الذهلي، ثقه حافظ، جليل.\n(٦) الصنعاني، ثقة، حافظ، عمي في آخر عمره فتغير وكان يتشيع.\n(٧) ثقة، ثبت، فاضل.","vol":"27","page":29},{"text":"عن الزهريّ (١)، عن عبيد الله بن عبد الله بن أبي ثور (٢)، عن ابن عباس - ﵄ - قال: لم أزل حريصًا أن أسأل عمر - ﵁ - عن المرأتين من أزواج النبي - ﷺ - للتين قال الله تعالى: ﴿إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾ حتى حج عمر - ﵁ -، وحججت معه، فلما كنا ببعض الطريق (٣) عدل عمر - ﵁ - وعدلت معه بالإداوة، فتبرز (٤)، ثم أتاني، فسكبت على يديه فتوضأ، فقلت: يا أمير المؤمنين، من المرأتان من أزواج النبي - ﷺ - اللتان قال الله تعالى: ﴿إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا﴾\nفقال عمر - ﵁ -: واعجبا لك يا ابن عباس -قال الزهريّ: كره والله ما سألة، ولم يكتمه- ثم قال: هي حفصة وعائشة. قال: ثم أخذ يسوق الحديث (٥).\nفقال: كنا معاشر قريش قومًا نغلب النساء، فلما قدمنا المدينة،\n_________\n(١) محمد بن مسلم، فقيه، حافظ، متفق على جلالته وإتقانه.\n(٢) مولى بني نوفل، ثقه.\n(٣) هو الظهران كما جاء مصرحًا به في بعض الروايات. وانظر \"فتح الباري\" لابن حجر ٩/ ٢٨٠.\nوالظهران: واد قرب مكة، وعنده قرية يقال لها:، تضاف إلى هذا الوادي فيقال: الظهران. انظر \"معجم البلدان\" لياقوت ٤/ ٦٣.\n(٤) أي: قضى حاجته.\nانظر: \"مختار الصحاح\" للرازي (ص ٢٠) (برز)، \"فتح الباري\" لابن حجر ٩/ ٢٨٠.\n(٥) أي: القصة التي كانت سبب نزول الآية المسؤول عنها. \"فتح الباري\" لابن حجر ٩/ ٢٨١.","vol":"27","page":30},{"text":"وجدنا قومًا تغلبهم نساؤهم، فطفق (١) نساؤنا يتعلمن من نسائهم. قال: وكان منزلي في بني أمية بن زيد (٢) في العوالي (٣). قال: فتغضَّبتُ يومًا على امرأتي (٤)، فإذا هي تراجعني، فأنكرت أن تراجعني (٥)، فقالت: وما تنكر أن أراجعك؟ ! فوالله إن أزواج النبي - ﷺ - ليراجعنه، وتهجره إحداهن اليوم إلى الليل.\nقال: فانطلقت، فدخلت على حفصة، فقلت: أتراجعين رسول الله - ﷺ -؟ قالت: نعم.\nقلت: وتهجره إحداكن اليوم إلى الليل؟\nقالت: نعم. قلت: قد خاب من فعل ذلك منكن وخسر، أفتأمن إحداكن أن يغضب الله عليها لغضب رسول الله - ﷺ -، فإذا هي قد\n_________\n(١) طفق: بكسر الفاء، وقد تفتح، أي: جعل، أو أخذ، والمعنى: أنهن أخذن في تعلم ذلك.\n\"مختار الصحاح\" للرازي (ص ١٦٥) (طفق)، \"فتح الباري\" لابن حجر ٩/ ٢٨١.\n(٢) أي: ابن مالك بن عوف بن عمرو بن عوف من الأوس. وسميت البقعة باسم من نزلها وهم بنو مالك.\nانظر: \"فتح الباري\" لابن حجر ١/ ١٨٥، ٩/ ٢٨١، \"معجم القبائل\" ١/ ٤٦.\n(٣) العوالي: جمع عالية، وهي قرى بقرب المدينة مما يلي المشرق، وكانت منازل الأوس.\n\"معجم البلدان\" لياقوت ٤/ ١٦٦، \"فتح الباري\" لابن حجر ٩/ ٢٨١.\n(٤) هي زينب بنت مظعون كما في \"هدي الساري\" لابن حجر (ص ٣١٨، ٣٢٣).\n(٥) أي: تراددني في القول، وتناظرني فيه، وفي بعض الطرق أنه قام إليها بقضيب فضربها به.\n\"مختار الصحاح\" للرازي (ص ٩٩) (رجع)، \"فتح الباري\" لابن حجر ٩/ ٢٨٢.","vol":"27","page":31},{"text":"هلكت؟ ! لا تراجعي رسول الله - ﷺ -، ولا تسأليه شيئًا، وسليني ما بدا لك، ولا يغرنّك أن كانت جارتك (١) هي أوسم وأحب إلى رسول الله - ﷺ - منك- يريد عائشة - ﵄ - قال: وكان في جار من الأنصار (٢). قال: وكنا نتناوب النزول إلى رسول الله - ﷺ -، فينزل يومًا، وأنزل يومًا فيأتيني بخبر الوحي وغيره، وآتيه بمثل ذلك.\nقال: وكنا نتحدث أن غسان (٣) تنعل الخيل لتغزونا (٤)، فنزل صاحبي يومًا، ثم أتاني عشاء، فضرب بابي، ثم ناداني، فخرجت إليه. فقال: حدث أمر عظيم. قلت: ما ذاك؟ أجاءت غسان؟ قال:\n_________\n(١) المقصود بالجارة: الضرة، وسميت جارة لتجاورهما المعنوي، لكونهما عند شخص واحد، كان لم يكن حسيًا. وكان ابن سيرين يكره تسميتها ضرة، ويقول: إنها لا تضر ولا تنفع ولا تذهب من رزق الأخرى بشيء، وإنما هي جارة. وقال القرطبي: اختار عمر تسميتها جارة أدبًا منه أن يضاف لفظ الضرر إلى أحد من أمهات المؤمنين. \"فتح الباري\" لابن حجر ٩/ ٢٨٣.\n(٢) اسم جاره كما في \"الطبقات الكبرى\" لابن سعد ٨/ ١٩٠: أوس بن خولي، وجنح إليه الحافظ ابن حجر في \"هدي الساري\" (ص ٣٢٣)، \"فتح الباري\" لابن حجر ٩/ ٢٨١، وهو مترجم في \"الإصابة\" لابن حجر ١/ ٨٥.\n(٣) غسان: شَعب عظيم اختلف في نسبته، والمقصود هنا الغساسنة وهم ملوك الشام، وهم: بنو عمرو بن مازن بن الأزد. وكانوا على النصرانية مع أنهم عرب أزديون ولكنهم كانوا عمالًا للإمبراطورية الرومانية البيزنطية يحمون الحدود الشمالية من غارات الفرس. \"معجم القبائل العربية\" ٣/ ٨٨٤.\n(٤) أي: تستعمل النعال، وهي نعال الخيل، وتنعل: بضم أوله. وفي رواية البخاري في كتاب المظالم باب الغرفة (٢٤٦٨) تنعل النعال والمعنى واحد. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٨٢ - ٨٣، \"فتح الباري\" لابن حجر ٩/ ٢٨٤.","vol":"27","page":32},{"text":"بل أعظم من ذلك. طلق الرسول - ﷺ - نساءه، فقلت: قد خابت حفصة وخسرت، قد كنت أظن هذا كائنًا، حتى إذا صليت الصبح، شددت على ثيابي (١)، ثم نزلت، فدخلت على حفصة، وهي تبكي. فقلت: أطلقكن رسول الله - ﷺ -؟ قالت: لا أدري، هو ذا معتزل في هذِه المشربة (٢)، فأتيت غلامًا له أسود (٣). فقلت: استأذن لعمر. فدخل الغلام، ثم خرج إلي، فقال: قد ذكرتك له فصمت، فانطلقت حتى أتيت المنبر، فإذا حوله رهط جلوس يبكي بعضهم، فجلست قليلًا، ثم غلبني ما أجد، فأتيت الغلام، فقلت: استأذن لعمر، فدخل ثم خرج إلي، فقال: ذكرتك له فصمت، فخرجت وجلست إلى المنبر، ثم غلبني ما أجد، فأتيت -يعني الغلام- فقلت: استأذن لعمر، فدخل، ثم خرج إلى، فقال: قد ذكرتك له فصمت. قال: فوليت مدبرًا، فإذا الغلام يدعوني، فقال: ادخل، فقد أذن لك، فدخلت فسلمت على رسول الله - ﷺ - فإذا هو متكئ على رمل حصير (٤) قد\n_________\n(١) أي: لبس الثياب التي يبرز بها إلى الناس من الإزار، والرداء، والعمامة، والدرع، والخمار. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٩٧.\n(٢) المشربة هي: بضم الراء وبفتحها، وجمعها: مشارب ومشربات. والمراد بها: الغرفة العالية. \"فتح الباري\" لابن حجر ٥/ ١١٦، ٩/ ٢٨٦.\n(٣) اسم الغلام هو: رباح، وهو مولى رسول الله - ﷺ -، وجاء مصرحًا به في بعض روايات الحديث، وهو مترجم في \"الإصابة\" لابن حجر ٢/ ١٩٣، وانظر \"فتح الباري\" لابن حجر ٩/ ٢٨٧.\nوهو في بعض طرق الحديث كما في \"المسند\" لأبي يعلى ١/ ١٤٩ وغيره.\n(٤) رمل: بسكون الميم، والمراد به: النسج، تقول: رملت الحصير، وأرملته إذا نسجته، وحصير مرمول أي منسوج. \"فتح الباري\" لابن حجر ٩/ ٢٨٧.","vol":"27","page":33},{"text":"أثر في جنبه، فقلت: أطلقت يا رسول الله نساءك؟\nفرفع رأسه إلى، وقال: \"لا\" قلت: الله أكبر.\nثم ذكر له ما قال لامرأته، وما قالت له أي امرأته (١).\nفتبسَّم رسول الله - ﷺ - فقلت: يا رسول الله، قد دخلت على حفصة، وذكرت له ما قلت لها، فتبسم أخرى.\nفقلت: أستأنس يا رسول الله؟ (٢)\nقال: \"نعم\". فجلست، فرفعت رأسي في البيت، فوالله ما وجدت شيئًا يردُّ البصر إلا أهبا (٣) ثلاثة.\nفقلت: يا رسول الله، ادع الله أن يوسع على أمتك، فقد وسع على فارس والروم، وهم لا يعبدون الله تعالى، فاستوى جالسًا، ثم قال: \"أفي شك أذت يا ابن الخطاب؟ أولئك قوم عُجِّلت لهم طيباتهُم في الحياة الدنيا\". فقلت: استغفر لي يا رسول الله.\nوكان أقسم أن لا يدخل عليهن شهرًا (٤) من شدة موجدته عليهن،\n_________\n(١) جملة معترضة للاختصار، وكأنها من قول ابن عباس - ﵄ -، أو أحد الرواة من بعده والله أعلم.\n(٢) المراد الاستفهام ومعناه: أنبسط في الحديث، فاستأذن في ذلك، لقرينة الحال التي كان عليها رسول الله - ﷺ -. \"فتح الباري\" لابن حجر ٩/ ٢٨٨.\n(٣) في الأصل: أهب، والجادة من أثبت، والأهب: جمع الإهاب: الجلد قبل الدباغ في قوله الأكثر، وقيل: الجلد مطلقًا. \"مختار الصحاح\" للرازي (ص ١٣) (أهب)، \"فتح الباري\" لابن حجر ٩/ ٢٨٨.\n(٤) قال ابن حجر في \"فتح الباري\" ٩/ ٢٩٠: ومن اللطائف أن الحكمة في الشهر، مع أن مشروعية الهجر ثلاثة أيام، أن عدتهن كانت تسعة، فإذا ضربت في ثلاثة كانت =","vol":"27","page":34},{"text":"حتى عاتبه الله تعالى (١).\n_________\n= سبعة وعشرين، واليومان لمارية، لكونها كانت أمة، فنقصت عن الحرائر. والله أعلم. ا. هـ.\n(١) [٣١٨٢] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nيرويه عن ابن عباس ثلاثة أنفس:\nأ- عبيد الله بن عبد الله بن أبي ثور:\nورواه عنه الزهريّ، ويرويه عن الزهريّ سبعة أنفس وهم:\n١ - معمر بن راشد البصري:\nرواه مسلم كتاب الطلاق باب في الإيلاء (١٤٧٩) عن ابن أبي عمر، وإسحاق بن إبراهيم، ورواه الترمذي كتاب التفسير، باب من سورة التحريم (٣٣١٨) عن عبد ابن حميد، ورواه النسائي ٤ كتاب الصيام باب كم الشهر ٤/ ١٣٦ من طريق عبد الأعلى، ورواه أحمد في \"المسند\" ١/ ٣٣ (٢٢٢)، ومن طريقه المزي في \"تهذيب الكمال\" ١٩/ ٦٩، ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٨٥ من طريق ابن أبي السري، ورواه المصنف من طريق محمد بن يحيى الذهلي، ورواه البيهقي في \"السنن الكبرى\" ٧/ ٣٧ من طريق أحمد بن منصور. ثمانيتهم عن عبد الرزاق الصنعاني، ورواية عبد الرزاق في \"الأمالي في آثار الصحابة\" (ص ٦٠).\nورواه ابن سعد في \"الطبقات الكبرى\" ٨/ ١٨٢ عن محمد بن عمر الواقدي. كلاهما عن معمر به.\n٢ - يونس:\nرواه البخاري كتاب العلم، باب التناوب في العلم (٨٩)، معلقًا عن ابن وهب عن يونس به.\n٣ - شعيب بن أبي حمزة:\nرواه البخاري كتاب العلم، باب التناوب في العلم (٨٩)، ٩ كتاب النكاح، باب =","vol":"27","page":35},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= موعظة الرجل ابنته (٥١٩١)، ومن طريقه البغوي في \"معالم التنزيل\" ٨/ ٦٥، والنسائي كتاب الصيام، باب كم الشهر ٤/ ١٣٧ عن أبي اليمان عن شعيب به.\n٤ - عقيل:\nرواه البخاري كتاب المظالم، باب الغرفة والعُلية (٢٤٦٨) من طريق الليث عن عقيل به.\n٥ - محمد بن ثور:\nرواه النسائي في \"عشرة النساء\" (ص ٢٣٢)، والطبري في \"جامع البيان\" ٢٨/ ١٦١ عن محمد بن عبد الأعلى عن ابن ثور به.\n٦ - صالح بن كيسان:\nرواه النسائي كتاب الصيام ٤/ ١٣٧ من طريق إبراهيم بن سعد عن ابن كيسان به.\n٧ - محمد بن إسحاق:\nرواه أبو يعلى في \"المسند\" ١/ ١٦٢ من طريق عبد الله بن إدريس عن ابن إسحاق به.\nب- عبيد بن حنيف:\nرواه عنه يحيى بن سعيد الأنصاري.\nويرويه عن يحيى أربعة أنفس:\n١ - سليمان بن بلال:\nرواه البخاري كتاب التفسير باب ﴿تبتغي مرضات أزواجك﴾ (٤٩١٣)، كتاب النكاح باب حب الرجل بعض نسائه (٥٢١٨) عن عبد العزيز بن عبد الله، ورواه مسلم كتاب الطلاق (١٤٧٩)، والطبري في \"جامع البيان\" ٢٨/ ١٦٢ من طريق ابن وهب، وابن سعد ٨/ ١٨٥ عن محمد بن عمر الواقدي. ثلاثتهم عن سليمان به.\n٢ - سفيان بن عيينة:\nرواه البخاري كتاب التفسير باب ﴿وَإِذْ أَسَرَّ النَّبِيُّ﴾ (٤٩١٤) عن علي بن عبد الله، باب ﴿إِن تَتُوبَا إِلَى اللَّهِ﴾ (٤٩١٥) عن الحميدي، ورواه مسلم كتاب الطلاق (١٤٧٩)، عن زهير بن حرب وأبي بكر بن أبي شيبة، ورواه أبو يعلى في =","vol":"27","page":36},{"text":"قال الزهريّ (١): فأخبرني عروة (٢) عن عائشة - ﵄ - قالت: لما مضى تسع وعشرون ليلة على رسول الله - ﷺ -، بدأ بي.\nفقلت: يا رسول الله، إنك أقسمت ألا تدخل علينا شهرًا، وإنك قد دخلت عن تسع وعشرين أعدهن!\nفقال: \"إن الشهر تسع وعشرون\". ثم قال: \"يا عائشة، إني ذاكر لك أمرًا، فلا عليك ألا تعجلي فيه حتى تستأمري أبويك\". قالت: ثم قرأ على: ﴿يَاأَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ﴾ حتى بلغ: ﴿أَجْرًا عَظِيمًا﴾ (٣).\n_________\n= \"المسند\" ١/ ١٧٦ عن زهير بن حرب، وابن سعد في \"الطبقات الكبرى\" ٨/ ١٨٥ عن محمد بن عمر الواقدي. خمستهم عن سفيان به.\n٣ - حماد بن سلمة:\nرواه مسلم كتاب الطلاق (١٤٧٩) عن محمد بن المثنى عن عفان بن مسلم، ورواه أبو يعلى في \"المسند\" ١/ ١٤٩ عن عبد الأعلى. كلاهما عن حماد به.\n٤ - علي بن الحسين:\nرواه النسائي ٢/ ٤٥٢ في التفسير من \"السنن الكبرى\"، والطبري في \"جامع البيان\" ١٦٢/ ٢٨ من طريق مالك عن أبي النضر عن علي به.\nجـ- سماك أبو زميل الحنفي:\nرواه مسلم كتاب الطلاق (١٤٧٩)، ومن طريقه البغوي في \"معالم التنزيل\" ٨/ ١٦٧ عن زهير، ورواه الطبري في \"جامع البيان\" ٢٨/ ١٦٢ عن محمد بن بشار، ومحمد بن المثنى. ثلاثتهم عن عمر بن يونس.\nورواه أبو يعلى في \"المسند\" ١/ ١٤٩، ومن طريقه الواحدي في \"الوسيط\" ٤/ ٣٢٠ عن زهير بن حرب عن عثمان بن عمر. كلاهما عن عكرمة بن عمار عن سماك الحنفي به.\n(١) حافظ، متفق على جلالته وإتقانه.\n(٢) ابن الزبير، ثقة.\n(٣) الأحزاب: ٢٨ - ٢٩.","vol":"27","page":37},{"text":"قالت عائشة - ﵂ -: قد علم أن أبوي لم يكونا ليأمراني بفراقه.\nفقلت: أفي هذا أستأمر أبوي؟ فإنى أريد الله ورسوله والدار الآخرة. قالت عائشة - ﵂ -: فقلت له: يا رسول الله، لا تخبر أزواجك أني اخترتك، فقال النبي - ﷺ -: \"إنما بعثني الله مبلغًا، ولم يبعثني متعنتًا\" (١).\n﴿وَإِنْ تَظَاهَرَا عَلَيْهِ﴾ تتعاونا على أذى النبي - ﷺ - (٢).\nوقرأ أهل الكوفة بتخفيف الظاء على الحذف، واختاره أبو عبيد (٣).\n_________\n(١) الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nهذا الحديث هو جزء من الحديث السابق لاتحاد مخرجه، غير أن بعض أصحاب الكتب ذكره مفردًا عن الحديث السابق. ومن هؤلاء:\nمسلم كتاب الصيام باب الشهر يكون تسعًا وعشرين (١٠٨٣)، والنسائي كتاب الصيام، باب كم الشهر ٤/ ١٣٦ وأحمد في \"المسند\" ٦/ ١٨٥، (٢٥٥١٧) ٢٦٣ - ٢٦٤ (٢٦٢٧١) من طريق الزهريّ، عن عروة، عن عائشة.\nوتابع عروة فيه أبو سلمة بن عبد الرحمن عن عائشة.\nرواه البخاري كتاب التفسير، باب ﴿قُل لأزوَجِك﴾ (٤٧٨٥)، ومن طريقه البغوي في \"معالم التنزيل\" ٨/ ١٦٧، ورواه البيهقي في \"السنن الكبرى\" ٧/ ٣٦ - ٣٧ كلهم من طريق الزهريّ عن أبي سلمة به.\nوله شاهد من حديث جابر بن عبد الله:\nرواه البيهقي ٧/ ٣٨ من طريق أبي الزبير المكي عن جابر بن عبد الله به نحوه.\n(٢) انظر \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٢).\n(٣) انظر \"معاني القرآن\" للفراء ٣/ ١٦٦، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٥)، \"التيسير\" للداني (ص ٦٤)، \"النشر في القراءات العشر\" لابن =","vol":"27","page":38},{"text":"وقرأ الباقون بالتشديد على الإدغام، واختاره أبو حاتم (١).\n﴿فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ﴾ وليه، وناصره، وحافظه (٢).\n﴿وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ﴾ قال المسيب بن شريك: هو أبو بكر الصديق - ﵁ - (٣).\nوقال سعيد بن جبير (٤): عمر - ﵁ -.\n_________\n= الجزري ٢/ ٢١٨.\nوممن ذكر من أهل الكوفة: الأعمش، وعاصم، وحمزة، وقرأ بها الكسائي، وخلف، وذكر اختيار أبي عبيد لم أجده عند غير المصنف.\n(١) انظر \"معاني القرآن\" للفراء ٣/ ١٦٧، ونسبها لأهل الحجاز، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٥)، \"التيسير\" للداني (ص ٦٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٤٨، واختيار أبي حاتم لم أجده.\n(٢) انظر \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٢)، \"جامع البيان\" للطبري ٢٨/ ١٦٢، \"تفسير القرآن\" للسمعاني ٥/ ٤٧٤، \"معالم التنزيل\" للبغوي ٨/ ١٦٨.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٢.\nوذكره ابن الجوزي في \"زاد المسير\" ٨/ ٣١٠ من قول أبي أمامة.\nوأخرجه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٢/ ١٠٦ - ١٠٧ عن أبي روق الهمذاني من قوله.\n(٤) هذا القول رواه عن سعيد اثنان:\nأ- أبو هاشم يحيى بن دينار الرماني: ورواه عنه ثلاثة:\n١ - خلف بن خليفة:\nرواه أبو بكر بن أبي شيبة في \"المصنف\" ٦/ ٣٥٦، وابن سعد في \"الطبقات الكبرى\" ٨/ ١٨٥ عن الواقدي، ورواه عبد الله بن أحمد بن حنبل في زوائده على \"فضائل الصحابة\" ١/ ٣١٨ عن يحيى بن أيوب. ثلاثتهم عن خلف بن خليفة به. =","vol":"27","page":39},{"text":"وقال عكرمة (١): أبو بكر، وعمر - ﵄ -. يدل عليه:\n[٣١٨٣] ما أخبرنا ابن فنجويه (٢)، حدثنا علي بن أحمد بن نصرويه (٣)، حدثنا أبو الحسن علي بن الحسين بن سليمان\n_________\n= وخلف ثقة، لكنه اختلط بآخره.\n٢ - عمار بن سيف:\nرواه عبد الله بن أحمد في زوائده على \"فضائل الصحابة\" ١/ ٤١٧ عن عباس عن العلاء بن مسلمة عن إسحاق بن بشر عن عمار به. والعلاء، وإسحاق متهمان بالكذب.\n٣ - أبو العلاء التيمي:\nرواه عبد الله بن أحمد في زوائده على \"فضائل الصحابة\" ١/ ٥٢٦ من طريق هشيم عن أبي العلاء.\nب- عبد الله بن عثمان بن خثيم:\nرواه عبد الله بن أحمد في زوائده على \"فضائل الصحابة\" ١/ ١٥٦ - ١٥٨ من طريق محمد بن أبان عن ابن خثيم عن سعيد، وعكرمة قال: أبو بكر، وعمر. ومحمد بن أبان ضعيف.\nقوله: (-﵇-) كذا، وفي (ت): - ﵁ -. وليس في المصادر السابقة سوى الترضي.\n(١) أخرجه عبد الله بن أحمد في زوائده على \"فضائل الصحابة\" ١/ ١٥٦ - ١٥٨، وابن عساكر في \"تاريخ دمشق\" كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٤١، وابن الجوزي في \"زاد المسير\" ٨/ ٣١٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٨٩.\nوالمسند من طريق محمد بن أبان عن عبد الله بن عثمان بن خثيم عن عكرمة به. ومحمد بن أبان بن صالح بن عمير ضعيف كما في \"ميزان الاعتدال\" للذهبي ٣/ ٤٥٣.\n(٢) ثقه، صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.","vol":"27","page":40},{"text":"القافلاني (١)، حدثنا أبو عمار الحسين بن حريث (٢)، حدثنا عبد الرحيم ابن زيد العمي (٣)، عن أبيه (٤)، عن شقيق (٥)، عن عبد الله - ﵁ - عن النبي - ﷺ - في قوله تعالى: ﴿فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ﴾ قال: \"إن صالح المؤمنين أبو بكر وعمر - ﵁ -\" (٦).\n_________\n(١) قال ابن حبان: من المعدلين.\n(٢) ثقة.\n(٣) متروك، كذبه ابن معين.\n(٤) زيد بن الحواري، العمي البصري، ضعيف.\n(٥) هو شقيق بن سلمة أبو وائل، ثقه، مخضرم.\n(٦) [٣١٨٣] الحكم على الإسناد:\nإسناده ضعيف جدًّا، عبد الرحيم بن زيد متروك، كذبه ابن معين، وأبوه ضعيف أيضًا.\nالتخريج:\nورواه عن الحسين بن حريث ثلاثة أنفس:\nرواه المصنف من طريق أبي الحسن القافلاني، ورواه الطبراني في \"المعجم الكبير\" ١٠/ ٢٥٣، عن محمد بن عبد الله الحضرمي، ورواه الواحدي في \"الوسيط\" ٤/ ٣٢٠ من طريق جعفر بن أحمد بن فارس، ورواه أبو نعيم في \"فضائل الخلفاء الأربعة\" وغيرهم (ص ١٠٠) من طريق محمد بن الفتح ويحيى بن صاعد خمستهم عن الحسين بن حريث. ورواه ابن مردويه، وابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٣. قال الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٧: فيه عبد الرحيم بن زيد العمي، وهو متروك.\nوقد جاء هذا التفسير على ما فيه عن جماعة من السلف ومنهم:\n١ - عبد الله بن عباس:\nرواه الطبراني في \"المعجم الأوسط\" ١/ ٢٥٠ وفيه فرات ابن السائب متهم بالكذب.\n٢ - عبد الله بن عمر:\nرواه الطبراني في \"المعجم الأوسط\" ١/ ٢٥٠ وفيه فرات بن =","vol":"27","page":41},{"text":"[٣١٨٤] وأخبرنا ابن فنجويه (١) حدثنا أبو علي المقرئ (٢)، حدثنا أبو القاسم بن الفضل (٣)، حدثنا علي بن الحسين (٤)، حدثنا محمد بن يحيى (بن أبي عمر) (٥)، حدثنا محمد بن جعفر بن محمد بن علي بن\n_________\n= السائب.\n٣ - أبو أمامة الباهلي: رواه الحاكم في \"المستدرك\" ٣/ ٦٩ وصححه، وفيه موسى بن عمير قال الذهبي: واه.\n٤ - بريدة بن الحصيب:\nرواه ابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٣.\n٥ - أُبي بن كعب: ذكره البغوي في \"معالم التنزيل\" ١٦٨/ ٨.\n٦ - الضحاك:\nرواه أحمد في \"فضائل الصحابة\" ١/ ٢٠٥، والطبري في \"جامع البيان\" ٢٨/ ١٦٣.\n٧ - مجاهد: رواه الطبري في \"جامع البيان\" ٢٨/ ١٦٢.\n٨ - ميمون بن مهران: رواه ابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٣.\n٩ - مقاتل بن سليمان: رواه أحمد في \"فضائل الصحابة\" ١/ ٥٠٨ - ٥٠٩، وابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٣، والخطيب في \"تاريخ بغداد\" ١٣/ ١٦٠ وزادوا علي بن أبي طالب.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش، المقرئ، ثقة، مأمون.\n(٣) العباس بن الفضل بن شاذان الرازي، إمام، محقق، مجود.\n(٤) ابن الجنيد الرازي، أبو الحسن النخعي، المعروف بالمالكي؛ لجمعه أحاديث الإمام مالك، سمع: أبا جعفر النفيلي، والمعافى بن سليمان، وحلائق، حدث عنه: ابن أبي حاتم، وابن الشرقي، وآخرون، قال الذهبي الإمام، الحافظ، الحجة: \"سير أعلام النبلاء\" للذهبي ١٤/ ١٦.\n(٥) في الأصل: بن عمر، والمثبت من كتب التراجم، وهو صدوق، صنف المسند وكان لازم ابن عيينة، لكن قال أبو حاتم: كانت فيه غفلة.","vol":"27","page":42},{"text":"حسين بن علي بن أبي طالب (١)، حدثني رجل ثقة يرفعه إلى علي بن أبي طالب - ﵁ - قال: قال رسول الله - ﷺ - في قول الله تعالى: ﴿وَصَالِحُ الْمُؤْمِنِينَ﴾ قال: \"هو علي بن أبي طالب\" - ﵁ - (٢).\n[٣١٨٥] وأخبرنا عبد الله بن حامد (٣): أخبرنا عمر بن الحسن (٤)، حدثنا أحمد بن الحسن (٥)، حدثنا أبي (٦)، أخبرنا حصين (٧)، عن موسى بن جعفر (٨)، عن أبيه (٩)، عن آبائه عن أسماء بنت\n_________\n(١) تكلم فيه.\n(٢) [٣١٨٤] الحكم على الإسناد:\nإسناده ضعيف جدًا.\nفيه محمد بن جعفر الهاشمي متكلم فيه، وشيخه مبهم.\nالتخريج:\nالحديث أخرجه ابن أبي حاتم في \"تفسير القرآن العظيم\" كما عند ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٥ عن شيخه علي بن الحسين بن الجنيد الرازي عن ابن أبي عمر به. وفيه العلتان السابقتان.\nقال ابن كثير بعد ذكره: إسناده ضعيف، وهو منكر جدًّا.\nوقال السيوطي في \"الدر المنثور\" ٦/ ٣٧٤: رواه ابن أبي حاتم بسند ضعيف.\nوقال الحسكاني في \"شواهد التنزيل\" ٢/ ٢٥٤ كما في \"الأحاديث المرفوعة\" للدكتور نهاد ٢/ ٥٩٩: هذا الإسناد منقطع. ا. هـ.\n(٣) الوزان لم يذكر بجرح أو تعديل.\n(٤) ابن علي بن مالك أبو الحسن القاضي ضعيف صاحب بلايا.\n(٥) بن سعيد بن عثمان الخرّاز لم أجده.\n(٦) الحسن بن سعيد بن عثمان الخرّاز لم أجده.\n(٧) ابن مخارق، متهم بالكذب.\n(٨) أبو الحسن الكاظم صدوق عابد.\n(٩) جعفر الصادق صدوق فقيه إمام.","vol":"27","page":43},{"text":"عميس (١) - ﵂ - قالت: سمعت النبي - ﷺ - يقول: \"وصالح المؤمنين على ابن أبي طالب\" (٢).\nوقال الكلبي: هم المخلصون الذين ليسوا بمنافقين (٣).\nوقال قتادة، والعلاء بن زياد العدوي: هم الأنبياء (٤).\n_________\n(١) الصحابية المشهورة.\n(٢) [٣١٨٥] الحكم على الإسناد:\nحديث موضوع، وفي إسناده حصين متهم بالكذب، وفيه جماعة لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل، وعمر بن الحسن ضعيف صاحب بلايا.\nالتخريج:\nالحديث: أخرجه الحسكاني في \"شواهد التنزيل\" ٢/ ٢٥٧، والجويني في \"فرائد السمطين\" ١/ ٣٦٣ كما في \"الأحاديث المرفوعة\" للدكتور نهاد عبيد ٢/ ٥٩٨، كلاهما من طريق أبي نعيم الحافظ عن شيخه أحمد بن جعفر الشيباني فذكره. وشيخ أبي نعيم ذكر ابن طاهر أنه مشهور بالوضع كما في \"لسان الميزان\" لابن حجر ١/ ١٤٤، \"تنزيه الشريعة\" لابن عراق ١/ ٢٦، وأخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٤.\nوالحديث قال عنه شيخ الإسلام ابن تيمية في \"منهاج السنة\" ٤/ ٧٩: والحديث كذب موضوع. وأقره عليه الذهبي في \"المنتقى من المنهاج\" (ص ٤٦٣).\nوجاء من حديث ابن عباس عن ابن مردويه، وابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٤ من قوله، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٥ عن ليث بن أبي سليم عن مجاهد.\nوهذا الحديث بعينه ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٣٢ وقال بعده: ذكره الثعلبي.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٦٨.\n(٤) قول قتادة أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٢، والطبري في \"جامع البيان\" ٢٨/ ١٦٣، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي =","vol":"27","page":44},{"text":"﴿وَالْمَلَائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ﴾ أي: أعوان، ولم يقل: صالحو، ولا ظهراء؛ لأن لفظهما وإن كان واحدًا، فهو في معنى الجمع، كقول الرجل: لا يقربني إلا قارئ القرآن. وهو واحد ومعناه الجمع؛ لأنه قد أذن لكل قارئ القرآن أن يقربه (١).\n_________\n= ٦/ ٣٧٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ٤١، وابن عطية في \"المحرر الوجيز\" ١٦/ ٥٢.\nوقول العلاء أخرجه سعيد بن منصور، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٤.\nوذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٣٢.\nتحصل من كلام المصنف أن في قوله تعالى ﴿وَصَالِحُ الْمُؤْمِنِينَ﴾ عدة أقوال وهي كما يلي:\n١ - أبو بكر الصديق.\n٢ - عمر بن الخطاب.\n٣ - أبو بكر وعمر.\n٤ - علي بن أبي طالب.\n٥ - المخلصون الذين ليسوا بمنافقين.\n٦ - الأنبياء.\nوثم أقوال أخرى لم يذكرها المصنف. انظرها في \"النكت والعيون\" للماوردي ٦/ ٤١ وغيره.\nوالذي يظهر والله أعلم أن الأولى أن تحمل الآية على العموم، فيدخل فيها كل صالح. ومن ذكر سابقًا من الأنبياء فمن دونهم يدخل في هذا المعنى دخولًا أوليًّا. ومال إلى الأخذ بالعموم الإمام الطبري في \"جامع البيان\" ٢٨/ ١٦٣، وسياق المصنف لكلام الطبري في معنى ظهير يشعر أنه يميل إليه أيضًا. والله أعلم.\nوعلى هذا القول عامة المحققين من المفسرين ومنهم:\nالفراء في \"معاني القرآن\" ٣/ ١٦٧، والنحاس في \"إعراب القرآن\" ٤/ ٤٦١.\n(١) انظر \"معاني القرآن\" للفراء ٣/ ١٦٧، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٨٥)، \"جامع البيان\" للطبري ٢٨/ ١٦٣، \"إعراب القرآن\" للنحاس ٤/ ٤٦٢.","vol":"27","page":45},{"text":"<span data-type=\"title\" id=toc-5660>٥ </span>- ﴿عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ﴾\n(قرأ نافع، وأبو جعفر، وشيبة، وأبو عمرو (أن يبدله) مثقلة من التبديل، وقرأ الباقون ﴿يُبْدِلَهُ﴾ مخففة، وقد تقدم هذا، وتقدم الخلاف في قراءة ﴿وَجِبْرِيلُ﴾ في سورة البقرة) (١) ﴿أَزْوَاجًا خَيْرًا مِنْكُنَّ مُسْلِمَاتٍ مُؤْمِنَاتٍ قَانِتَاتٍ﴾ داعيات. وقيل: مصليات (٢). (وقيل: مطيعات لله ولرسوله) (٣).\n﴿تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ﴾ يسحن معه حيثما ساح (٤).\n_________\n(١) من (ت).\n(٢) انظر \"معالم التنزيل\" للبغوي ٨/ ١٦٨.\nوعامة كتب التفسير والمعاني تذكر معنى واحدًا في الآية وهو: مطيعات. وورد هذا المعنى عن جماعة منهم: قتادة، وابن زيد، وعكرمة، وأبو مالك، وأقوالهم مخرجة في \"تفسير القرآن\" لعبد الرزاق ٢/ ٣٠٢، والطبري في \"جامع البيان\" ٢٨/ ١٦٤، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٤.\nوانظر \"جامع البيان\" للطبري ٢٨/ ١٦٤، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٢)، \"معاني القرآن\" للزجاج ٥/ ١٥٣، \"تفسير مشكل القرآن\" لمكي (ص ٣٤٧).\nوفي \"مفردات ألفاظ القرآن\" للراغب (ص ٦٨٤) قال: القنوت، لزوم الطاعة مع الخضوع.\n(٣) من (ت).\n(٤) \"معالم التنزيل\" للبغوي ٨/ ١٦٨.\nوكأنه يرجع إلى معنى: مهاجرات الآتي بعد. والله أعلم. قال ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٧٢): ويرى أهل النظر: أنه إنما سمي الصائم سائحًا: تشبيهًا بالسائح الذي لا زاد معه. ا. هـ ثم اختار القول الثاني الآتي بعد.","vol":"27","page":46},{"text":"وقيل: صائمات (١).\nوقال زيد بن أسلم (٢)، وابنه (٣): مهاجرات.\n﴿ثَيِّبَاتٍ﴾ (يعني معاودات الوطء، أي قد تزوجن زوجًا قبله) (٤) ﴿وَأَبْكَارًا﴾ (أي: لم يتزوجن قبله زوجًا) (٥) (٦).\n_________\n(١) قاله ابن عباس، وقتادة، والضحاك، أخرجه عنهم الطبري في \"جامع البيان\" ٢٨/ ١٦٤ - ١٦٥، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٢ عن قتادة. وأخرجه عبد بن حميد، وابن المنذر عن عكرمة وأبي مالك وقتادة كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٤.\nوانظر \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦١، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٢)، \"معاني القرآن\" للزجاج ٥/ ١٩٤.\nوحكاه ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٧ عن أبي هريرة، وعائشة، وابن عباس، وعكرمة، ومجاهد، وسعيد بن جبير، وعطاء، ومحمد بن كعب القرظي، وأبي عبد الرحمن السلمي، وأبي مالك والنخعي، والحسن، وقتادة، والضحاك، والربيع بن أنس، والسدي، وغيرهم. ثم قال: وهو أولى والله أعلم.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٦٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ٤٢، والبغوي في \"معالم التنزيل\" ٨/ ١٦٨، وابن الجوزي في \"زاد المسير\" ٨/ ٣١٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٦٥، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٣٢، وابن الجوزي في \"زاد المسير\" ٨/ ٣١٢، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٧.\n(٤) من (ت).\n(٥) من (ت).\n(٦) أخرج الطبراني، وابن مردويه عن بريدة كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٤ في قوله تعالى ﴿ثَيِّبَاتٍ وَأَبْكَارًا﴾ قال: ومحمد الله نبيه - ﷺ - في هذِه الآية أن يزوجه بالثيب آسية امرأة فرعون، وبالبكر مريم بنت عمران. ا. هـ. =","vol":"27","page":47},{"text":"والآية واردة في الإخبار عن القدرة، لا عن الكون في الوقت؛ لأنه -﷿- قال: ﴿إِنْ طَلَّقَكُنَّ﴾ وقد علم أنه لا يطلقهن، وهذا كقوله؛ ﴿وَإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُمْ﴾ (١) فهذا إخبار عن القدرة، وتخويف لهم، لا أن في الوجود من هو خير من أمة محمد - ﷺ - (٢).\n\n<span data-type=\"title\" id=toc-5661>٦ </span>- قوله تعالى ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا﴾\nيعني: مروهم بالخير، وانهوهم عن الشر، وعلموهم وأدبوهم؛ تقوهم بذلك نارًا (٣).\n_________\n= وقال ابن عطية في \"المحرر الوجيز\" ٥/ ٣٣٢: ﴿ثَيِّبَاتٍ وَأَبْكَارًا﴾: تقسيم لكل واحدة من الصفات المتقدمة. ا. هـ.\nوقال ابن جزي الكلبي في \"تفسيره\" (ص ٧٧٧): عن قول بريدة: وهذا يفتقر إلى نقل صحيح. ا. هـ.\nوقال في توضيح مراد ابن عطية: دخلت الواو هنا -أي بين ثيبات وأبكارا- للتقسيم، ولو سقطت لاختل المعنى، لأن الثيوبة والبكارة لا يجتمعان. ا. هـ.\n(١) محمد: ٣٨.\n(٢) أصل المبحث في \"جامع البيان\" للطبري ٢٨/ ١٦٣، وتوسع فيه المصنف هنا. ونقله عنه البغوي في \"معالم التنزيل\" ٦/ ١٦٧ - ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٣.\n(٣) هذا المعنى جاء عن جماعة منهم:\nعلي بن أبي طالب، وعبد الله بن عباس، وقتادة، وسهل التستري، وأبو عثمان الحيري.\nأما قول على: فأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٣، والمروزي في \"البر والصلة\" =","vol":"27","page":48},{"text":"﴿وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ﴾ فظاظ.\n﴿شِدَادٌ﴾ أقوياء، لم يخلق الله تعالى فيهم الرحمة، وهم الزبانية التسعة عشر، وأعوانهم من خزنة النار (١) ﴿لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ﴾.\n\n<span data-type=\"title\" id=toc-5662>٧ </span>- ﴿يَاأَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (٧)﴾\n\n<span data-type=\"title\" id=toc-5663>٨ </span>- ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا﴾\n_________\n= (ص ٩٩)، والطبري في \"جامع البيان\" ٢٨/ ١٦٥، والحاكم في \"المستدرك\" ٢/ ٤٩٤،، وسعيد بن منصور، وعبد بن حميد، والفريابي وابن المنذر، والبيهقي في \"المدخل\" كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٥، والسمعاني في \"أدب الإملاء والاستملاء\" ١/ ٨٩.\nوقول ابن عباس:\nأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٦٦، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٥.\nوقول قتادة:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٣، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٥، والطبري في \"جامع البيان\" ٢٨/ ١٦٦.\nوقول التستري، والحيري:\nذكرهما أبو عبد الرحمن السلمي في \"حقائق التفسير\" (٣٤٤/ أ). وانظر في المعنى: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٣).\n(١) \"الوسيط\" للواحدي ٤/ ٣٢١، \"تفسير القرآن\" للسمعاني ٥/ ٤٧٦، \"معالم التنزيل\" للبغوي ٨/ ١٦٩.\nوجاء هذا المعنى عن أبي عمران الجوني. أخرجه عبد الله بن أحمد في زوائد \"الزهد\" (ص ٣٧٩).","vol":"27","page":49},{"text":"قراءة العامة بفتح النون على نعت التوبة (١).\nوروى حماد، ويحيى بن آدم عن أبي بكر عن عاصم: بضمه على المصدر، وهي قراءة الحسن (٢).\nقال المبرد: أراد توبة ذات نصح (٣).\nواختلف المفسرون في معنى التوبة النصوح (٤): فقال عمر، وأُبي، ومعاذ - ﵁ -: التوبة النصوح: أن تتوب ثم لا تعود إلى الذنب، كما لا يعود اللبن إلى الضرع (٥).\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٦٤١)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٥)، \"الحجة\" لابن زنجلة (ص ٧١٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٥٤٨، \"التيسير\" للداني (ص ١٧٢).\n(٢) إسناده صحيح، قال الذهبي: أثبت الروايات عن أبي بكر بن عياش، يحيى بن آدم. وما ذكر الداني غيرها كذا في \"معرفة القراء\" ١/ ١٦٦.\nوانظر القراءة في \"معاني القرآن\" للفراء ٣/ ١٦٨، \"السبعة\" لابن مجاهد (ص ٦٤١)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٥)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٤٨.\nوحماد هو ابن أبي زياد، أبو شعيب الحماني، أخذ القراءة عن عاصم، ثم قرأ على أبي بكر ابن عياش بعد ذلك كما في \"المبسوط في القراءات العشر\" لابن مهران (ص ٥٣).\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٩، والشوكاني في \"فتح القدير\" ٥/ ٢٥٤.\n(٤) بلغ عدد أقوالهم على ما سيذكره المصنف إحدى وعشرين قولًا، وذكر أبو حيان في \"البحر المحيط\" ٨/ ٢٨٨ أن المفسرين ذكروا فيها أربعة وعشرين قولًا.\n(٥) أثر عمر: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٣، وابن أبي شيبة في \"المصنف\" ٧/ ٩٩، والطبري في \"جامع البيان\" ٦٧/ ١٢٨، والحاكم في =","vol":"27","page":50},{"text":"ورفعه معاذ (١). وقال الحسن (٢): هي أن يكون العبد نادمًا على ما\n_________\n= \"المستدرك\" ٢/ ٤٩٥، وقال: صحيح الإسناد ولم يخرجاه ووافقه الذهبي، وأحمد بن منيع كما في \"المطالب العالية\" لابن حجر ٤/ ١٧٥، و\"الدر المنثور\" للسيوطي ٦/ ٣٧٦، وزاد نسبته إلى الفريابي، وسعيد بن منصور، وهناد، وعبد ابن حميد، وابن المنذر، وابن أبي حاتم، وابن مردويه، والبيهقي في \"شعب الإيمان\". كلهم من طرق عن النعمان بن بشير عن عمر به. غير أنه ليست فيه الجملة الأخيرة.\nوأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ١٠٧ عن ابن مسعود بنحوه.\nوأخرجه أيضًا، وأبو القاسم البغوي في \"الجعديات\" (٣٠٠٩) عن مجاهد.\nأثر أُبيّ: أخرجه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٦٢، و\"الدر المنثور\" للسيوطي ٦/ ٣٧٦، وزاد ابن مردويه، والبيهقي في \"شعب الإيمان\" ٤/ ٣٧٤ وقال البيهقي: إسناده ضعيف. وهو فيه مرفوع إلى النبي - ﷺ -. وذكره كما هنا البغوي في \"معالم التنزيل\" ٨/ ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٧، وأبو حيان في \"البحر المحيط\" ٨/ ٢٨٨.\nأثر معاذ: ذكره البغوي في \"معالم التنزيل\" ٨/ ١٦٩.\n(١) أخرجه ابن مردويه من طريق عكرمة عن ابن عباس، عن معاذ به مرفوعًا كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٦، وذكره الواحدي في \"الوسيط\" ٤/ ٣٢٢ من هذا الطريق، والبغوي في \"معالم التنزيل\" ٨/ ١٦٩.\nوأخرجه أحمد في \"المسند\" ١/ ٤٤٦ (٤٢٦٤) من حديث ابن مسعود مرفوعًا غير أن إسناده ضعيف كما قاله ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٣٧٦ وزاد: والموقوف على ابن مسعود أصح.\nقلت: والموقوف المشار إليه: أخرجه ابن أبي شيبة، وعبد بن حميد، والطبري، وابن المنذر والبيهقي عن ابن مسعود بنحوه كما في \"الدر المنثور\" ٦/ ٣٧٦.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٦٩، وابن الجوزي في \"زاد المسير\" ٨/ ٣١٤. وأخرجه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٦٢ عنه ولفظه: أن تبغض الذنب كما أحببته، وتستغفر منه إذا ذكرته. وذكره القرطبي =","vol":"27","page":51},{"text":"مضى، مجمعًا على ألا يعود فيه.\nوقال الكلبي (١): أن يستغفر باللسان، ويندم بالقلب، ويمسك بالبدن.\nوقال قتادة (٢): هي الصادقة الناصحة.\nوقال سعيد بن جبير: هي توبة مقبولة، ولا تُقبل ما لم يكن فيها ثلاث (٣): خوف ألا تقبل، ورجاء أن تُقبل، وإدمان الطاعات (٤).\nوقال سعيد بن المسيب: توبة ينصحون بها أنفسهم (٥).\nوقال القرظي: يجمعها أربعة أشياء: الاستغفار باللسان، والإقلاع بالأبدان، وإضمار ترك العود بالجنان، ومهاجرة سيئ الخلان (٦).\n_________\n= في \"الجامع لأحكام القرآن\" ١٨/ ١٩٧، والشوكاني في \"فتح القدير\" ٥/ ٢٥٤.\nوأخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٦ عنه بلفظ: أن يتوب ثم لا يعود.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨، والشوكاني في \"فتح القدير\" ٥/ ٢٥٤.\n(٢) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٦.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٧، والشوكاني في \"فتح القدير\" ٥/ ٢٥٤.\n(٣) كذا، وفي (ت): ثلاثة شروط.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨، والشوكاني في \"فتح القدير\" ٥/ ٢٥٤.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨.\n(٦) السابق.","vol":"27","page":52},{"text":"وقال سفيان الثوري: علامة التوبة النصوح أربع (١): القلة، والعلة، والذلة، والغربة (٢).\nوقال فضيل بن عياض: هي أن يكون الذنب نصب عينه، ولا يزال كأنه ينظر إليه (٣).\nوقال أبو بكر محمد بن موسى الواسطي: هي توبة لا بعقد عوض؛ لأن من أذنب في الدنيا لرفاهية نفسه، ثم تاب طلبًا لرفاهيتها في الآخرة، فتوبته على حظ نفسه، لا لله (٤).\nوقال أبو بكر الوراق: هي أن تضيق عليك الأرض بما رحبت، وأن تضيق عليك نفسك (٥)، كتوبة الثلاثة الذين خُلفوا (٦).\n_________\n(١) كذا، وفي (ت): أربعة.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨.\n(٤) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" (٣٤٤/ ب) ونصه: وقيل: التوبة النصوح، توبة لا بعقد عوض. وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨ كما هنا.\nوهذا من الكلام المنتقد على المتصوفة، فالله تعالى امتدح المؤمنين بأنهم يرجون رحمته ويخشون عذابه. فالعابد يعبد الله تعالى ويتوب إليه رغبة فيما أعد الله لعباده الصالحين، وخوفًا من ناره وأليم عقابه المعد للكافرين المعرضين.\nفمن تاب من ذنوبه طمعًا فيما عند الله تعالى، وخوفًا من المؤاخذة على تلك الذنوب يوم القيامة كانت توبته خالصة لوجه الله تعالى. والله أعلم.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨.\n(٦) الثلاثة الذين خلفوا هم:\nكعب بن مالك، ومرارة بن الربيع العامري، وهلال بن أمية الواقفي. =","vol":"27","page":53},{"text":"وقال أبو بكر الدقاق المصري: رد المظالم، واستحلال الخصوم، وإدمان الطاعات (١).\nوقال رُويم الراعي: هي أن تكون لله وجهًا بلا قفا، كما كنت له عند المعصية قفا بلا وجه (٢).\nوقالت رابعة: توبة لا يتاب منها (٣).\nوقال ذو النون: علاماتها ثلاث: قلة الكلام، وقلة الطعام، وقلة المنام (٤).\nوقال شقيق: هي أن يكثر صاحبها لنفسه الملامة، ولا ينفك من الندامة؛ لينجو من آفاتها بالسلامة (٥).\n_________\n= وحديثهم مخرج في الصحيحين وغيرهما:\nأخرجه البخاري كتاب المغازي، باب حديث كعب بن مالك (٤٤١٨)، ومسلم كتاب التوبة، باب حديث توبة كعب (٢٧٦٩) مطولًا.\nوحاصل الخبر أنهم تخلفوا هم وغيرهم عن شهود غزوة تبوك مع رسول الله - ﷺ -، فلما رجع - ﷺ - جاءه المخلفون يعتذرون إليه ويحلفون له، وكانوا بضعًا وثمانين رجلًا فقبل منهم ووكل سرائرهم إلى الله تعالى، وأصدقهم هؤلاء الثلاثة فلم يظهروا عذرًا. فأرجأ النبي - ﷺ - أمرهم حتى يقضي الله فيهم أمره. وهذا هو المقصود بالتخلف في الآية. قال كعب بن مالك - ﵁ -: وليس الذي ذكر مما خلفنا تخلفنا عن الغزو، وإنما هو تخليفه إيانا وإرجاؤه أمرنا عمن حلف له، واعتذر إليه فقبل منه. وكانت مدة الإرجاء خمسين ليلة.\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨.\n(٣) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" (٣٤٤/ ب).\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨. =","vol":"27","page":54},{"text":"وقال سَري السقطي: لا تصح التوبة النصوح إلا بنصحه النفس والمؤمنين؛ لأن من صحت توبته أحب أن يكون الناس مثله (١).\nوقال الجُنيد: هي أن ينسى الذنب، فلا يذكره أبدا، لأن من صحت توبته صار محبًّا لله تعالى، ومن أحب الله تعالى نسي ما دون الله (٢).\nوقال سهل: هي توبة أهل السنة والجماعة؛ لأن المبتدع لا توبة له (٣)، بدليل قوله - ﷺ -: \"حجر الله تعالى على كل صاحب بدعة أن يتوب\" (٤).\n_________\n= ووجدت لشقيق تعريفين للتوبة:\n١ - قال: تفسير التوبة، أن ترى جرأتك على الله، وترى حلم الله عنك، أخرجه عنه أبو عبد الرحمن السلمي في \"طبقات الصوفية\" (ص ٦٥).\n٢ - قال: علامة التوبة: البكاء على ما سلف، والخوف من الوقوع في الذنب، وهجران إخوان السوء، وملازمة الأخيار. أخرجه ابن عساكر في \"تاريخ دمشق\" ٢٣/ ١٤٢، وذكره الذهبي في \"سير أعلام النبلاء\" ٩/ ٣١٥.\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨.\n(٣) المرجع السابق ١٨/ ١٩٩.\n(٤) حديث صحيح يرويه حميد الطويل عن أنس بن مالك مرفوعًا.\nورواه عن حميد اثنان:\n١ - أبو ضمرة أنس بن عياض: يرويه عنه هارون بن موسى الفروي:\nأخرجه الطبراني في \"المعجم الأوسط\" ٤/ ٢٨١، وأبو الشيخ في \"طبقات المحدثين بأصبهان\" ٣/ ٦٠٩ - ٦١٠ والبيهقي في \"شعب الإيمان\" ٧/ ٥٩ (٩٤٥٧) وغيرهم من طرق عن هارون به. =","vol":"27","page":55},{"text":"وقال أبو الأذنان (١): هي أن يكون لصاحبها دمع سفوح، وقلب المعاصي جموح؛ فإذا كان كذلك فإن توبته نصوح، وأمارات\n_________\n= قال الهيثمي في \"مجمع الزوائد\" ١٠/ ١٨٩: رواه الطبراني في \"المعجم الأوسط\"، ورجاله رجال الصحيح، غير هارون بن موسى الفروي وهو ثقة. وقال المنذري في \"الترغيب والترهيب\" ١/ ٨٦: إسناده حسن.\nوقال الألباني في \"سلسلة الأحاديث الصحيحة\" ٤/ ١٥٤: إسناده صحيح، والفروي لا بأس به، قاله النسائي وابن حجر.\n٢ - محمد بن عبد الرحمن القشيري:\nأخرجه ابن أبي عاصم في \"السنة\" ١/ ٢١، وابن عدي في \"الكامل\" ٦/ ٢٥٧ من طريق بقية بن الوليد، عن القشيري، عن رجل من أهل الكوفة.\nوالقشيري قال ابن عدي: منكر الحديث، وقال الأزدي والدارقطني: كذاب متروك كما في \"لسان الميزان\" لابن حجر ٥/ ٢٥٠.\nوهذا الطريق قال عنها الألباني: القشيري واه، فالعمدة على ما قبله.\nومعنى الحديث كما قاله الإمام أحمد بن حنبل: لا يوفق، ولا ييسر صاحب بدعة، كما في \"غذاء الألباب\" للسفاريني ٢/ ٤٨٣. وفي معنى الحديث مناقشات مبسوطة في حقيقة البدعة وأحكامها ٢/ ٣٨٨ - ٤١٤ للشيخ سعيد بن ناصر الغامدي.\n(١) المشهور بهذِه الكنية الصحابي أنس بن مالك الأنصاري، والذي دعاه بذلك رسول الله - ﷺ -.\nأخرجه أبو داود كتاب الأدب، باب ما جاء في المزاح (٥٠٠٢)، والترمذي كتاب البر والصلة، باب ما جاء في المزاح (١٩٩٢)، كتاب المناقب، باب مناقب أنس (٣٨٢٨)، والطبراني في \"المعجم الكبير\" ١/ ٢٤٠ من طريق شريك عن عاصم الأحول، ورواه الطبراني أيضًا ١/ ٢٤٠ من طريق حرب بن ميمون عن النضر بن أنس. كلاهما عن أنس بن مالك قال: قال لي النبي - ﷺ -: يا ذا الأذنين. يعني: يمازحه. وهو حديث صحيح.","vol":"27","page":56},{"text":"التوبة منه تلوح (١).\nوقال فتح الموصلي: علاماتها ثلاث: مخالفة الهوى، وكثرة البكاء، ومكابدة الجوع والظمأ (٢).\nقوله تعالى: ﴿عَسَى رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ﴾ على الصراط.\n﴿يَقُولُونَ﴾ قال ابن عباس - ﵄ -: يقوله المؤمنون إذا طفئ نور المنافقين إشفاقًا. وقيل: إنما يقوله أدناهم منزلة يعطون من النور بقدر ما يبصرون مواضع أقدامهم، فيسألون الله تعالى إتمام النور حتى ينجون) (٣) ﴿رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩٨.\n(٢) المرجع السابق، ويروى بنحوه عن ذي النون المصري كما ذكره عنه السلمي في \"حقائق التفسير\" (٣٤٤/ ب).\n(٣) من (ت).\nوقال بهذا القول ابن عباس، ومجاهد، والضحاك، والحسن البصري.\nانظر \"الكشاف\" للزمخشري ٦/ ١٦٣، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٦٣.","vol":"27","page":57},{"text":"<span data-type=\"title\" id=toc-5664>٩ </span>- ﴿يَاأَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ﴾.\nثم ضرب مثلًا للطالحات والصالحات من النساء فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-5665>١٠ </span>- ﴿ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ﴾ واسمها: واعلة.\n﴿وَامْرَأَتَ لُوطٍ﴾ واسمها؛ واهلة (١).\nوقال مقاتل: والعة، ووالهة (٢). ﴿كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ﴾ وهما نوح ولوط ﵉ ﴿فَخَانَتَاهُمَا﴾ في الدين (٣)،\n_________\n(١) روي هذا من حديث عائشة.\nذكره الزمخشري في \"الكشاف\" ٦/ ١٦٨.\nوقال عقبة: وهذا حديث أثر الصنعة عليه ظاهر بين. وقال عنه الحافظ الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ٦٨: غريب.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ١٧٠ بلا نسبة.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٠١ عن الضحاك، عن عائشة.\nوذكره ابن جزي (ص ٧٧٨) وقال: وهذا يفتقر إلى صحة نقل. ا. هـ.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ٤٧، والبغوي في \"معالم التنزيل\" ٨/ ١٧٠، وابن الجوزي في \"زاد المسير\" ٨/ ٣١٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٠١، وجاء في \"تفسير القرآن\" للسمعاني ٥/ ٤٧٨: وفي بعض التفاسير، ثم ذكره.\n(٣) قاله ابن عباس، أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٧٠.\nوالضحاك: أخرجه ابن أبي الدنيا في \"الصمت\" (ص ١٧٨) (٢٧٢) بلفظ: كانت خيانتهما النميمة، والطبري في \"جامع البيان\" ٢٨/ ١٧٠، وابن عدي، وابن =","vol":"27","page":58},{"text":"وما بغت امرأة نبي قط (١).\nقال ابن عباس - ﵄ - ليس بخيانة زنا، وإنما خيانتهما، أنهما كانتا على غير دينهما، كانت امرأة نوح تخبر الناس أنه مجنون، وتطلع على سره، فإذا آمن بنوح أحد أخبرت الجبابرة من قوم نوح، وأما امرأة لوط: فكانت تدل قومه على أضيافه (٢).\n_________\n= عساكر في \"تاريخ دمشق\" ٥٠/ ٣١٨، والبيهقي في \"شعب الإيمان\"، كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٧.\nوعكرمة: أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٧٠، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٧.\n(١) هذا قول ابن عباس. أخرجه سفيان بن عيينة في جزء فيه حديثه (ص ١١٨) برواية زكريا المروزي عنه، ومن طريقه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٥، والطبري في \"جامع البيان\" ٢٨/ ١٧٠. وأخرجه عبد الرزاق في \"تفسير القرآن\" من وجه آخر ٢/ ٣١٠، ومن طريقه الطبري في \"جامع البيان\" ١٢/ ٥١، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٧، وابن مردويه كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ٦٦. وأخرجه ابن عساكر في \"تاريخ دمشق\" ٥٠/ ٣١٨ عن أشرس الخراساني مرفوعًا فذكره.\nوقد حكى الشوكاني في \"فتح القدير\" ٥/ ٢٥٥ الإجماع على هذا المعنى.\n(٢) أخرجه سفيان بن عيينة برواية زكريا المروزي في \"التفسير\" (ص ١١٨)، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٠ والفريابي، وسعيد بن منصور، وعبد بن حميد، وابن أبي الدنيا في \"الصمت\" (ص ١٧٧ - ١٧٨) (٢٧١)، والطبري في \"جامع البيان\" ٢٨/ ١٧٠، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٧، والحاكم في \"المستدرك\" ٢/ ٤٩٦ وصححه من طرق عدة عن ابن عباس ﵄ فذكره.\nوأخرجه الطبري في \"جامع البيان\" ٢٨/ ١٧٠ عن سعيد بن جبير بنحوه.\nقلت: وبين هذا القول، والقول السابق تداخل، ولذا وقع تكرار لبعض المصادر.","vol":"27","page":59},{"text":"﴿فَلَمْ يُغْنِيَا عَنْهُمَا﴾ مع نبوتهما ﴿مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ﴾ يخوف عائشة، وحفصة - ﵄ - (١).\n\n<span data-type=\"title\" id=toc-5666>١١ </span>- ﴿وَضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ﴾ وهي آسية بنت مزاحم.\nقال المفسرون: لما غلب موسى السحرة آمنت امرأة فرعون، فلما تبين له إسلامها ثثبتت عليه، أوتد يديها ورجليها بأربعة أوتاد، وألقاها في الشمس، وأمر بصخرة عظيمة، فتلقى عليها، فلما أتوها بالصخرة ﴿إِذْ قَالَتْ رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ﴾ فأبصرت بيتها في\n_________\n(١) قال يحيى بن سلام: هذا مثل ضربه الله ليحذر به حفصة وعائشة حين تظاهرتا على رسول الله - ﷺ -، ثم ضرب لهما مثلًا بامرأة فرعون ومريم ابنة عمران ترغيبًا في التمسك بالطاعة. ذكره الماوردي ٦/ ٤٧.\nوذكره الواحدي في \"الوسيط\" ٤/ ٣٢٣ ونسبه لمقاتل.\nقال ابن عطية في \"المحرر الوجيز\" ٥/ ٣٣٥: وقال بعض الناس: إن في المثلين عبرة لزوجات النبي محمد -﵇-، حين تقدم عتابهن، وفي هذا بعد؛ لأن النص أنه للكفار يبعد هذا. أ. هـ. ونقله أبو حيان في \"البحر المحيط\" ٨/ ٢٨٩ مرتضيًا له. وقال ابن جزي (ص ٧٧٨): وضرب الله المثل بهاتين المرأتين للكفار الذين بينهم وبين الأنبياء وسائل، كأنه يقول: لا يغني أحد عن أحد، ولو كان أقرب الناس إليه كقرب امرأة نوح وامرأة لوط من أزواجهما. وقيل: هذا مثال الأزواج النبي - ﷺ - فيما ذكر في أول السورة، وهذا باطل؛ لأن الله إنما ضربه للدَّين كفرواه ا. هـ. والأقرب والله أعلم: أن المثل الأول هو ما ذكره ابن جزي أولًا، وسيقرره المصنف عند آخر كلامه على الآية.\nوأما المثل الثاني فهو مثل ضربه الله للمؤمنين أنهم لا تضرهم مخالطة الكافرين إذا كانوا محتاجين إليهم كما قرره الحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٦٤، وقرر المصنف نحوه كما سيأتي.\nوهو قول قتادة أخرجه الطبري في \"جامع البيان\" ٢٨/ ١٧١ عنه، واختاره لنفسه.","vol":"27","page":60},{"text":"الجنة من درة وانتزع الله -﷿- روحها؛ فألقيت الصخرة على جسد ليس فيه روح، فلم تجد ألمًا من عذاب فرعون (١).\nوقال الحسن، وابن كيسان: رفع الله امرأة فرعون إلى الجنة، فهي فيها تأكل وتشرب (٢).\n_________\n(١) هذا المعنى جاء من أقوال أبي هريرة، والقاسم بن أبي بزة، وأبي العالية.\n١ - أما قول أبي هريرة:\nفرواه أبو يعلى في \"المسند\" ١١/ ٣١٦، وعبد بن حميد، والبيهقي كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٨.\nقال ابن حجر في \"المطالب العالية\" ٤/ ١٧٥: صحيح موقوف.\nوقال السيوطي في \"الدر المنثور\" إسناده صحيح.\n٢ - وأما قول القاسم بن أبي بزة: فرواه الطبري في \"جامع البيان\" ٢٨/ ١٧١.\n٣ - وأما قول أبي العالية:\nفرواه الطبري في \"جامع البيان\" ٢٨/ ١٧١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٤٧.\nوالقول منسوب لعامة المفسرين عند البغوي في \"معالم التنزيل\" ٨/ ١٧١.\nوفي \"التسهيل لعلوم التنزيل\" لابن جزي (ص ٧٧٨).\nأن آسية آمنت بموسى فبلغ ذلك فرعون فأمر بقتلها، فدعت بهذا الدعاء فقبض الله روحها، ثم قال: وروي في قصصها غير هذا مما يطول، وهو غير صحيح. ا. هـ. قلت: قد صح عن أبي هريرة موقوفًا، وهو مما لا يقال بالرأي فله حكم الرفع، ويشهد له ما يأتي عن سلمان الفارسي، والله أعلم.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٧١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٠٣.","vol":"27","page":61},{"text":"[٣١٨٦] أخبرنا محمد بن عبد الله بن حمدون (١)، أخبرنا مكي بن عبدان (٢)، حدثنا أبو الأزهر (٣)، حدثنا أسباط (٤) عن سليمان (٥)، عن أبي عثمان (٦)، عن سلمان (٧) قال: كانت امرأة فرعون تعذب بالشمس، فإذا انصرفوا عنها؛ أظلتها الملائكة، وجعلت ترى بيتها في الجنة (٨).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) المحدث الثقة المتقن.\n(٣) أحمد بن الأزهر بن منيع، صدوق كان يحفظ ثم كبر فصار كتابه أثبت من حفظه.\n(٤) ابن محمد بن عبد الرحمن القرشي مولاهم، ثقة ضعف في الثوري.\n(٥) ابن طرخان التيمي، ثقة.\n(٦) عبد الرحمن بن مل، النهدي، ثقة ثبت عابد.\n(٧) في الأصل: سليمان، وسقط من (ت)، والمثبت من مصادر الحديث، وهو سلمان الفارسي - ﵁ -، الصحابي المشهور.\n(٨) [٣١٨٦] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف لم يذكر بجرح أو تعديل، وأبو الأزهر صدوق.\nالتخريج:\nالحديث مداره على سليمان التيمي، عن أبي عثمان، عن سلمان الفارسي. ورواه عن سليمان أربعة أنفس:\nرواه المصنف من طريق أبي الأزهر، والطبري في \"جامع البيان\" ٢٨/ ١٧١ عن محمد بن عبيد المحاربي كلاهما عن أسباط بن محمد.\nورواه الطبري أيضًا في \"جامع البيان\" ٢٨/ ١٧١ من طريق محمد بن جعفر، ورواه أبو نعيم في \"حلية الأولياء\" ١/ ٢٠٥ من طريق جرير، ورواه ابن أبي شيبة في \"المصنف\" ٧/ ١٢٥، والحاكم في \"المستدرك\" ٢/ ٤٩٦ والبيهقي في \"شعب الإيمان\" ٢/ ٢٤٤ (١٦٣٧) عن يزيد بن هارون أربعتهم عن سليمان التيمي به. =","vol":"27","page":62},{"text":"﴿وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ﴾ أي: ودينه (١).\n[٣١٨٧] أخبرنا عبد الله بن حامد (٢)، أخبرنا أحمد بن محمد بن أبي سعيد (٣)، حدثنا علي بن حرب (٤)، حدثنا أبو المنذر هشام بن محمد (٥)، عن أبي صالح (٦)، عن ابن عباس - ﵄ -: في قول الله:\n_________\n= ورواه عبد بن حميد، وابن المنذر، كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٧.\nقال الحاكم: إسناده صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\n(١) جاء هذا التفسير عن جماعة منهم:\n١ - ابن عباس: ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٣١٦.\n٢ - مقاتل: ذكره البغوي في \"معالم التنزيل\" ٨/ ١٧١.\nوحكاه الماوردي في \"النكت والعيون\" ٦/ ٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٠٣، وأبو حيان في \"البحر المحيط\" ٨/ ٢٩٥ وجهًا في الآية دون أن ينسبوه قالوا: الشرك. وهما بمعنى واحد.\nواختاره الطبري في \"جامع البيان\" ٢٨/ ١٧١، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٣٥ وحكاه عن كافة المفسرين.\n(٢) الوزان لم يذكر بجرح أو تعديل.\n(٣) أبو العباس البزاز، ثقة.\n(٤) ابن محمد بن علي الطائي أبو الحسن الموصلي صدوق فاضل.\n(٥) هشام بن محمد بن السائق أبو المنذر ابن الكلبي علامة نسابة روى عن أبيه في وهو أحد المتروكين كأبيه له تصانيف جمة يقال: بلغت المائة، قال أحمد بن حنبل: إنما كان صاحب سمر ونسب ما ظننت أن أحدًا يحدث عنه، وقال الدارقطني وغيره: متروك الحديث، وقال ابن عساكر: رافضي ليس بثقة، مات سنة (٢٠٤ هـ). انظر: \"الضعفاء\" للعقيلي ٤/ ٣٣٩، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٦٩، \"المجروحين\" لابن حبان ٣/ ٩١، \"سير أعلام النبلاء\" للذهبي ١٩/ ٨٣، \"لسان الميزان\" لابن حجر ٧/ ١١٠.\n(٦) باذام مولى أم هانئ ضعيف يرسل.","vol":"27","page":63},{"text":"﴿وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ﴾ قال: جماعه (١).\n﴿وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ﴾ الكافرين.\nقطع الله بهذِه الآيات طمع من ركب المعصية، ورجا أن ينفعه صلاح غيره وأخبر أن معصية الغير لا تضره، إذا كان مطيعًا (٢).\n\n<span data-type=\"title\" id=toc-5667>١٢ </span>- قوله تعالى: ﴿وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا﴾\nأي: في جيب درعها؛ لذلك ذكر الكناية (٣).\n_________\n(١) [٣١٨٧] الحكم على الإسناد:\nإسناده ضعيف جدًّا؛ لحال أبي المنذر بن محمد الكلبي، فهو متروك، وشيخه أبو صالح باذام ضعيف، وإن حدث عنه الكلبي كما هنا فليس بشيء كما قاله ابن معين.\nالتخريج:\nأخرجه وكيع في \"الغرر\" كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٨.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ٤٨، والبغوي في \"معالم التنزيل\" ٨/ ١٧١ عن ابن عباس.\nوبه قال الإمام أحمد كما في \"بدائع الفوائد\" لابن القيم ٣/ ١٠٩، \"غرائب التفسير\" للكرماني ٢/ ١٢٢٧، وذكره السمعاني في \"تفسير القرآن\" ٥/ ٤٧٩ قولًا في الآية ولم ينسبه.\nواستضعفه ابن عطية في \"المحرر الوجيز\" ٥/ ٣٣٥، وابن جزي في \"التسهيل لعلوم التنزيل\" (ص ٧٧٨).\n(٢) سبق ربط هذا بما ذكره المصنف عند قوله تعالى: ﴿فلَمْ يُغْنِيَا عَنْهُمَا ..﴾ وهذا النص نقله ابن الجوزي بنصه عن المصنف في \"زاد المسير\" ٨/ ٣١٥ ولم ينسبه له.\n(٣) قاله قتادة. =","vol":"27","page":64},{"text":"﴿وَصَدَّقَتْ﴾ قراءة العامة بالتشديد (١). وقرأه لاحق بن حميد بالتخفيف (٢).\n﴿بِكَلِمَاتِ رَبِّهَا﴾ قرأه العامة بالجمع (٣).\n_________\n= أخرجه عنه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٣، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٨، وقاله الفراء في \"معاني القرآن\" ٣/ ١٦٩، وبنحوه الزجاج في \"معاني القرآن\" ٥/ ١٩٦ قال: أي في فرج ثوبها. والنص كما هنا في \"معالم التنزيل\" للبغوي ٨/ ١٧١.\nوهذا القول أحد معنيين في الآية. وعليه جمهور المفسرين كما قاله اْبن عطية في \"المحرر الوجيز\" ٥/ ٣٣٥.\nوالمعنى الثاني: أن المراد بالفرج هنا هو: مخرج الولد، والمعنى: منعته مما لا يحل، وإنما وصفت بالعفاف لأنها قذفت بالزنا. ذكره السمعاني في \"تفسير القرآن\" ٥/ ٤٧٩ وقال: هو أشهر القولين.\nوأولى القولين ما ذكره المصنف، لأنه أبلغ في الثناء عليها؛ لأنها إذا منعت جيب درعها، فهي لنفسها أمنع. قاله ابن الجوزي ٥/ ٣٨٥.\nوقد أبعد الزمخشري في \"الكشاف\" ٦/ ١٦٥ عندما عبد هذا القول من بدع التفاسير.\n(١) \"الكشاف\" للزمخشري ٦/ ١٦٥، \"المحرر الوجيز\" لابن عطية ٥/ ٣٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٠٤.\n(٢) السابق، \"البحر المحيط\" لأبي حيان ٨/ ٢٩٠، \"الدر المصون\" للسمين الحلبي ١٥/ ٣٧٥.\nوالقراءة منسوبة أيضًا ليعقوب، وقتادة، وعاصم في رواية. ووجهها: أن مريم صدقت فيما أخبرت به من أمر عيسى ﵇، وما أظهر الله له من الكرامات.\n(٣) \"المحرر الوجيز\" لابن عطية ٥/ ٣٣٦، \"البحر المحيط\" لأبي حيان ٨/ ٢٩٥، \"الدر المصون\" للسمين الحلبي ١٠/ ٣٧٥.\nوتوجيه هذِه القراءة: أن يراد بالجمع الصحف المنزلة على إدريس ﵇ وغيره.","vol":"27","page":65},{"text":"وقرأ الحسن (١)، وعيسى (٢)، والجحدري (٣): ﴿بِكَلِمَةِ﴾ على حد يعنون عيسى ﵇ (٤).\n(كتابه) (٥) قرأ أبو عمرو، ويعقوب: ﴿وكُتُبِهِ﴾ على الجمع، وهي ية حفص عن عاصم (٦).\n_________\n(١) \"البحر المحيط\" لأبي حيان ٨/ ٢٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٥٤، \"الدر المصون\" للسمين الحلبي ١٠/ ٣٧٥.\n(٢) عيسى هو ابن عمر. ولم أجد ذكرًا لقراءته عند غير المصنف.\nوالقراءة منسوبة أيضًا لأبي بن كعب، وأبي مجلز، ومجاهد، وأبي العالية.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٥٩)، \"المحرر الوجيز\" لابن عطية ٥/ ٣٣٦، \"زاد المسير\" لابن الجوزي ٨/ ٣١٦.\n(٤) في توجيه هذِه القراءة احتمالان:\n١ - ما ذكره المصنف ووجهه أن عيسى -﵇- سماه الله تعالى ﴿وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ﴾.\n٢ - أن يكون المراد اسم جنس التوراة.\nانظر \"المحرر الوجيز\" لابن عطية ٥/ ٣٣٦، \"البحر المحيط\" لأبي حيان ٨/ ٢٩٠.\n(٥) كذا. وفي (ت): ﴿وَكُتُبِهِ﴾. وما في الأصل قراءة غير حفص عن عاصم، وهم الجمهور.\nواحتمال التصحيف من الناسخ وارد، لأن المعتمد عند المصنف والنساخ قراءة حفص عن عاصم فالله أعلم. نعم روى عبد بن حميد عن عاصم أنه قرأ: (وكتابه) كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٨، ولكنها من غير طريق حفص.\n(٦) \"السبعة\" لابن مجاهد (ص ٦٤١)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٦، \"التيسير\" للداني (ص ١٧٢)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٤٩.\nووجه هذِه القراءة: أنهم لما قرأوا بكلمات بالجمع، وجب مثله في وكتبه. والكتب هي التوراة والإنجيل. قاله الطبري ٢٨/ ١٧٢.","vol":"27","page":66},{"text":"واختاره أبو حاتم: قال: لأنها أعم (١).\nوقرأ الباقون: (وكتابه) على الواحد (٢). وهي اختيار أبي عبيد (٣).\n﴿وَكَانَتْ مِنَ الْقَانِتِينَ﴾ المطيعين (٤)، مجازه: من القوم القانتين، فلذلك لم يقل: من القانتات.\nنظيره: ﴿يَا مَريَمُ اقْنُتِى لِرَبِّكِ﴾ (٥) (٦).\n[٣١٨٨] أخبرنا الحسين بن محمد (٧)، حدثنا أحمد بن محمد بن إسحاق السُّنِّي (٨) ومحمد بن المظفر (٩)، قالا: حدثنا علي بن أحمد بن\n_________\n(١) \"المحتسب\" لابن جني ٢/ ٣٢٤، \"الحجة\" لابن زنجلة (ص ٧١٥).\n(٢) \"السبعة\" لابن مجاهد (ص ٦٤١)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٦، \"التيسير\" للداني (ص ١٧٢).\nووجه هذِه القراءة: أنه يراد به الجمع؛ لأنه مصدر يدل على الكثير بلفظه.\n(٣) \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٥)، \"حجة القراءات\" لابن زنجلة (ص ٧١٥).\nوذكر اختيار أبي عبيد لم أجده عند غير المصنف.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٣)، \"جامع البيان\" للطبري ٢٨/ ١٧٢، وأخرجه عن قتادة. والقول في \"النكت والعيون\" للماوردي ٦/ ٤٨.\n(٥) آل عمران: ٤٣.\n(٦) \"إعراب القراءات السبع وعللها\" لابن خالويه ٢/ ٣٧٦، \"الكشاف\" للزمخشري ٤/ ١٣٢، \"الدر المصون\" للسمين الحلبي ١٠/ ٣٧٦.\nوحكاه السمعاني في \"تفسير القرآن\" ٥/ ٤٨٠ عن أبي العباس ثعلب.\n(٧) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٨) حافظ ثقة.\n(٩) ابن موسى بن عيسى البزاز ثقة مأمون حافظ.","vol":"27","page":67},{"text":"سليمان (١)، حدثنا موسى بن سابق (٢)، حدثنا أبي (٣)، قال: حدثنا ابن وهب (٤)، أنبأنا الماضي بن محمد (٥) عن برد (٦) عن مكحول (٧) عن معاذ بن جبل - ﵁ - أن النبي - ﷺ - دخل على خديجة، وهي تجود بنفسها فقال: \"الكره ما نزل بك يا خديجة، وقد جعل الله في الكره خيرًا كثيرًا فإذا قدمت على ضراتك، فأقرئيهن مني السلام\" قالت: يا رسول الله، ومن هن؟ قال: \"مريم ابنة عمران، وآسية بنت مزاحم، وكليمة -أو حليمة- أخت موسى\". شك ابن سابق، فقالت: بالرفاه والبنين.\n_________\n(١) علي بن أحمد بن سليمان بن ربيعة بن الصقيل بن علان المصري، ولد سنة (٢٢٧ هـ) وكتب وهو مراهق كان ثقة كثير الحديث أحد كبراء العدول مات في شوال سنة (٣١٧ هـ)، وعمره ٩٠ سنة.\nانظر: \"الأنساب\" للسمعاني ٤/ ٢٦٥، \"الإكمال\" لابن ماكولا ٧/ ٣٢، \"سير أعلام النبلاء\" للذهبي ٢٨/ ٦٧.\n(٢) موسى بن سابق أو عيسى بن سابق أبو المغيث الرافقي ويقال له: موسى بن أبي خديجة نائب دمشق للمعتصم والواثق حدث عن: ابن وهب وبشر بن عمر، وعنه: علي بن أحمد بن علان ومات سنة (٢٥٤ هـ).\nانظر: \"سير أعلام النبلاء\" للذهبي ١٠/ ٥٧٥، \"تاريخ الإسلام\" للذهبي ١٩/ ٤٢.\n(٣) لم أجده.\n(٤) عبد الله بن وهب، ثقة حافظ عابد.\n(٥) ابن مسعود الغافقي كاتب المصاحف ضعيف.\n(٦) في الأصل، (ت): بردة، وما أثبته من كتب الرجال، وهو: برد بن سنان الشامي أبو العلاء الدمشقي صدوق رمي بالقدر.\n(٧) الشامي أبو عبد الله ثقة فقيه كثير الإرسال مشهور. =","vol":"27","page":68},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= [٣١٨٨] الحكم على الإسناد:\nإسناده ضعيف، وفي متنه نكارة؛ الماضي بن محمد ضعيف، وعامة ما يرويه لا يتابع عليه، وموسى بن سابق لم يذكر بجرح أو تعديل، وأبوه لم أجده، ومكحول لا يعرف له سماع من معاذ.\nولم أجد الحديث عند غير المصنف، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٠٤ تبعًا له عن معاذ.\nولكن ورد نحوه عن غير معاذ - ﵁ -:\nأخرجه ابن السني في \"عمل اليوم والليلة\" (ص ٢٨٤) عن مسروق عن عائشة قالت: دخل على رسول الله - ﷺ - مسرورًا، فقال: \"يا عائشة إن الله -﷿- زوجني مريم بنت عمران، وآسية بنت مزاحم في الجنة\". قالت: قلت: بالرفاء والبنين يا رسول الله - قال ابن السني: كذا كتبت من كتابه -أي شيخه- أحمد بن إبراهيم المديني بعمان.\nوأخرجه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٤/ ١١٤، ومن طريقه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٢٥٧، والعقيلي في \"الضعفاء الكبير\" ٤/ ٤٥٩ من طريق يونس بن شعيب عن أبي أمامة قال: قال رسول الله - ﷺ -: \"يا عائشة أما تعلمين أن الله -﷿- زوجني في الجنة مريم ابنة عمران، وكلثم أخت موسى، وامرأة فرعون\". ولم يذكر فيه قوله: بالرفاء والبنين.\nقال العقيلي: يونس بن شعيب حديثه غير محفوظ. قال البخاري: منكر الحديث، ولا يعرف له سماع من أبي أمامة على مناكير ما يرويه، قاله ابن حبان في \"المجروحين\" ٣/ ١٣٩، وقال الألباني: منكر.\nوأخرجه الطبراني في \"المعجم الكبير\" ٦/ ٥٢ عن سعد بن جنادة مرفوعًا، ولم يذكر آخره، ثم إن في إسناده ثلاثة رواة ضعفاء.\nورواه ابن عساكر في \"تاريخ دمشق\" ٧٥/ ١١٨ من طريق عكرمة عن ابن عباس فذكره بنحوه، وليس فيه: بالرفاه والبنين.\nوأخرجه الزبير بن بكار كما في \"البداية والنهاية\" لابن كثير ٢/ ٦٢ عن ابن أبي داود. فذكره. =","vol":"27","page":69},{"text":"[٣١٨٩] وأخبرنا الحسين بن محمد (١)، حدثنا عبيد الله بن محمد ابن شنبة (٢)، حدثنا (عبيد الله) (٣) بن أحمد بن منصور الكسائي (٤)، حدثنا محمد بن عبد الجبار -المعروف بسندول- الهمذاني (٥)، حدثنا أبو أسامة (٦) عن شعبة (٧)، عن عمرو بن مرة (٨)، عن مرة (٩)\n_________\n= هو قريب من لفظ المصنف غير أن اسم أخت موسى عنده: كلثم.\nوالنكارة المشار إليها في متنه الجملة الأخيرة منه: بالرفاه والبنين، وذلك أنه ورد النهي عنها بإسناد صحيح، ولفظ صريح وهو ما أخرجه النسائي كتاب النكاح باب كيف يدعى للرجل إذا تزوج ٦/ ١٢٨، وابن ماجه كتاب النكاح باب تهنئة النكاح (١٩٠٦)، وأحمد في \"المسند\" ١/ ٢٠١، (١٧٣٨) ٣/ ٤٥١ (١٥٧٤٠)، (١٥٧٤١)، والدارمي في \"المسند\" ٢/ ١٣٤، وابن السني في \"عمل اليوم والليلة\" (ص ٢٨٤)، والخطيب البغدادي في \"موضح أوهام الجمع والتفريق\" ٢/ ٢٨، وفي \"تاريخ بغداد\" ١١/ ٤٢، والبيهقي ٧/ ١٤٨ كلهم من طرق عن عقيل بن أبي طالب أنه تزوج امرأة من بني جشم فقالوا: بالرفاء والبنين فقال: لا تقولوا هكذا، ولكن قولوا كما قال رسول الله - ﷺ -: اللهم بارك لهم وبارك عليهم.\nوهو قوي بمجموع طرقه، كما قاله العلامة الألباني في \"آداب الزفاف\" (ص ٩٥). وعلة النهي عن هذا اللفظ: أن فيه قصر التهنئة بالأبناء دون البنات، وهذِه سنة جاهلية، وهذا سر النهي. وانظر \"معجم المناهي اللفظية\" للشيخ بكر أبو زيد (ص ١٥٢).\n(١) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) في الأصل: عبد الله، وما أثبته من (ت).\n(٤) محله الصدق.\n(٥) صدوق.\n(٦) حماد بن أسامة بن زيد، ثقة ثبت ربما دلس وكان بأخرة يحدث من كتب غيره.\n(٧) ابن الحجاج ثقة حافظ متقن كان الثوري يقول: هو أمير المؤمنين في الحديث.\n(٨) ابن عبد الله بن طارق بن الحارث ثقة عابد كان لا يدلس، ورمي بالإرجاء.\n(٩) ابن شراحيل الهمداني، يعرف بالطيب، ثقة.","vol":"27","page":70},{"text":"عن (١) أبي موسى - ﵁ - قال: قال رسول الله - ﷺ -: \"كمل من الرجال كثير، ولم يكمل من النساء إلا أربع: آسية بنت مزاحم امرأة فرعون، ومريم بنت عمران، وخديجة بنت خويلد، وفاطمة بنت محمد، وفضل عائشة على النساء كفضل الثريد على سائر الطعام\" (٢).\n_________\n(١) في الأصل: بن، وما أثبته من (ت) ومصادر الحديث.\n(٢) [٣١٨٩] الحكم على الإسناد:\nفيه ابن شنبة لم يذكر بجرح أو تعديل، وفي متنه شذوذ.\nالتخريج:\nالحديث مداره على شعبة بن الحجاج عن عمرو بن مرة، عن مرة، عن أبي موسى الأشعري. ويرويه عن شعبة أربعة عشر نفسًا:\nفرواه البخاري كتاب أحاديث الأنبياء، باب قول الله تعالى ﴿وَضرَبَ اللهُ مَثَلًا﴾ (٣٤١١)، ومسلم كتاب الفضائل باب فضائل خديجة (٢٤٣١)، وأحمد في \"المسند\" ٤/ ٣٩٤ (١٩٥٢٣)، وفي \"فضائل الصحابة\" ٢/ ١١٠٠ - ١١٠١ من طريق وكيع بن الجراح.\nورواه مسلم أيضًا من طريق معاذ، ورواه البخاري كتاب فضائل الصحابة، باب فضل عائشة - ﵂ - (٣٧٦٩)، والطبراني في \"المعجم الكبير\" ٣٢/ ٤١، ومن طريقه أبو نعيم في \"حلية الأولياء\" ٥/ ٩٩ من طريق عمرو بن مرزوق.\nورواه البخاري كتاب فضائل الصحابة، باب فضل عائشة (٣٧٦٩)، كتاب أحاديث الأنبياء، باب قوله تعالى إذ قالت الملائكة (٣٤٣٣)، ومن طريقه البغوي في \"شرح السنة\" ١٤/ ١٦٣ من طريق آدم.\nورواه البخاري كتاب الأطعمة، باب الثريد (٥٤١٨)، ومسلم كتاب الفضائل (٢٤٣١)، والترمذي كتاب الأطعمة، باب ما جاء في فضل الثريد (١٨٣٤)، وابن ماجه كتاب الأطعمة، باب فضل الثريد على الطعام (٣٢٨٠)، وأحمد في \"المسند\" ٤/ ٣٩٤ (١٩٥٢٣)، ٤٠٩ (١٩٦٦٨)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٥١، وأبو عروبة الحراني في أحاديثه برواية أبي أحمد =","vol":"27","page":71},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الحاكم (ص ٤٨) كلهم من طريق محمد بن جعفر.\nورواه أبو نعيم في الحلية ٥/ ٩٩ من طريق أبي زيد الهروي.\nورواه اللالكائي في \"شرح أصول الاعتقاد\" ٨/ ١٥١٠ من طريق وهب بن جرير.\nورواه أيضًا من طريق النضر بن شميل.\nورواه أحمد ٤/ ٤٠٩ (١٩٦٦٨)، والنسائي في \"فضائل الصحابة\" (ص ٧٣)، واللالكائي أيضًا من طريق يحيى بن سعيد القطان.\nورواه عبد بن حميد في \"المنتخب\" (ص ١٩٨) من طريق سعيد بن الربيع.\nورواه أبو داود الطيالسي في \"المسند\" (ص ٥٥٤)، ومن طريقه أبو نعيم في \"حلية الأولياء\" ٥/ ٩٨.\nورواه النسائي في \"عشرة النساء\" (ص ٤٢) من طريق بشر بن المفضل.\nورواه الواحدي في \"الوسيط\" ٤/ ٣٢٣ من طريق عبد الصمد بن النعمان.\nوكل من سبق يروون الحديث عن شعبة به مرفوعًا بلفظ: \"كمل من الرجال كثير، ولم يكمل من النساء إلا مريم بنت عمران، وآسية امرأة فرعون، وإن فضل عائشة على النساء، كفضل الثريد على سائر الطعام\".\nوبعضهم يقتصر على ذكر آخره.\nوخالف هؤلاء الجماعة في روايتهم عن شعبة: أبو أسامة.\nفرواه المصنف هنا من طريقه باللفظ المذكور عنده، ولم أجد هذا اللفظ عند أحد ممن سبق.\nنعم رواه رزين بن معاوية السرقسطي في \"تجريد الصحاح الستة\"، وزاده عليها كما في \"جامع الأصول\" لابن الأثير ٩/ ١٢٤، ولا أعرف إسناده إليه، فإن كان من طريق أبي أسامة. فتعين القول بأن أبا أسامة قد تفرد باللفظ المذكور عن شعبة دون الجماعة.\nفوجه الشذوذ المشار إليه أولًا:\nأن رواية الجماعة ليس فيها ذكر خديجة، وفاطمة، ولا قوله: أربع. وهذا بخلاف رواية أبي أسامة التي خرجها المصنف من طريقه. =","vol":"27","page":72},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ومع ذلك فقد استشكلت ثلاث عبارات لثلاثة من الأئمة وهم:\n١ - الحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٦٧:\nحيث عزى الحديث للصحيحين، وفيه ذكر خديجة - ﵂ -.\nولم أقف على ما ذكره في الصحيحين. نعم ذكر الحافظ ابن كثير نفسه في \"البداية والنهاية\" ٢/ ٦١ أن ابن مردويه أخرج عن معاوية بن قرة عن أبيه مرفوعًا فذكره.\nوفيه ذكر خديجة فلعل ذهن الحافظ انتقل إلى هذِه الرواية والله أعلم.\n٢ - الحافظ الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ٦٧:\nحيث ذكر الحديث بلفظ المصنف هنا ثم قال: أخرجه أبو نعيم في \"حلية الأولياء\" من طريق الطبراني، والثعلبي من طريق عمرو بن مرزوق عن شعبة به. فقوله: أخرجه أبو نعيم من طريق الطبراني ليس له إطلاقه. نعم أخرجا أصل الحديث فوافقا لفظ الجماعة كما سبق تخريجه.\nوقوله: أخرجه الثعلبي من طريق عمرو بن مرزوق. ليس كذلك، إذ أخرجه المصنف من طريق أبي أسامة كما سبق، إلا أن يقال لعل المصنف أخرجه من طريق ابن مرزوق في موضع آخر في تفسيره. وفيه بعد.\n٣ - الحافظ ابن حجر في \"فتح الباري\" ٦/ ٤٤٧، وفي \"الكاف الشاف\" (ص ١٧٦):\nحيث ذكر في \"فتح الباري\" ما ذكره الزيلعي، ولم يخالفه. وفي \"الكاف الشاف\": ذكر ما ذكره الزيلعي في شأن أبي نعيم، والثعلبي. وسبق ما فيه. إلا أنه قال في آخر كلامه كما ذكر الزيلعي من قبل:\nإن الإمام البخاري أخرجه دون ذكر خديجة، وفاطمة.\nفتحصل من كل ما سبق:\nأن الحديث بسياق المصنف فيه غرابة، ولفظ الجماعة على خلافه. إلا أن معنى الحديث قد ثبت من غير طريق أبي موسى الأشعري - ﵁ -.\nفمجمل الحديث مركب من قضيتين: =","vol":"27","page":73},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ١ - بيان فضل هؤلاء الأربع على سائر نساء العالمين.\n٢ - بيان فضل عائشة على سائر النساء.\nوبيان هاتين القضيتين كما يلي:\nأ - أن إخبار النبي - ﷺ - بفضيلة هؤلاء النسوة الأربع ﵅ على سائر النساء وأنهن أفضل أهل الجنة.\nثبت من حديث ابن عباس، وأنس، وجابر، وأبي هريرة.\nأولًا: حديث ابن عباس جاء بلفظ: \"أفضل نساء أهل الجنة\" ... فذكرهن الأربع. رواه النسائي في \"فضائل الصحابة\" (ص ٧٤)، وأحمد في \"المسند\" ١/ ٢٩٣ (٢٦٦٨)، والطبراني في \"المعجم الكبير\" ٢٢/ ٤٠٧، ٧/ ٢٣، وأبو يعلى في \"المسند\" ٥/ ١١٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ٤٧٠، والحاكم في \"المستدرك\" ٢/ ٥٩٤، ٣/ ١٦٠، ١٨٥ وغيرهم من طرق عن داود بن الفرات عن علباء بن أحمر، عن عكرمة، عن ابن عباس به، وإسناده صحيح قاله الحاكم والذهبي، والأرناؤوط في تخريج \"الإحسان\" ١٥/ ٤٧١.\nثانيًا: حديث أنس بن مالك بلفظ: حسبك. وفي لفظ: خير نساء العالمين فذكرهن.\nأخرجه عبد الرزاق في \"المصنف\" ١١/ ٤٣٠، ومن طريقه أحمد في \"المسند\" ١٣٥/ ٣ (١٢٣٩١)، والترمذي كتاب المناقب، باب فضل خديجة - ﵂ - (٣٨٧٨)، والطبراني في \"المعجم الكبير\" ٢٢/ ٤٠٢، ٧/ ٢٣، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ٤٠١، ٤٦٤، والحاكم في \"المستدرك\" ٣/ ١٥٧، والبغوي في \"شرح السنة\" ١٤/ ١٦٣، وابن عساكر في \"تاريخ دمشق\" ٣٥/ ١٣٦، وابن مردويه، كما في \"البداية والنهاية\" لابن كثير ٢/ ٦٥ - ٦١ من طرق عن أنس. وإسناده صحيح ١٥/ ٤٦٤.\nثالثًا: جابر بن عبد الله:\nرواه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٣/ ١٣٢ - ١٣٣، ٢٠٢ من طريق =","vol":"27","page":74},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الشعبي عن جابر مرفوعًا وأوله: \"سيدات نساء ... \".\nرابعًا: حديث أبي هريرة:\nرواه المصنف في \"عرائس المجالس\" (ص ٣٣٤) قال أخبرني الحسين بن محمد بإسناده عن أبي هريرة فذكره بلفظ حديث أنس السابق.\nب - الجملة الأخيرة من الحديث: \"وفضل عائشة على النساء كفضل الثريد على سائر الطعام\" جاءت من حديث عائشة، وأنس.\nأولًا: حديث عائشة:\nأخرجه أحمد في \"المسند\" ٦/ ١٥٩ (٢٥٢٦٠)، والنسائي كتاب عشرة النساء، باب حب الرجل بعض نسائه ٧/ ٦٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٥٢ من طريق أبي سلمة عن عائشة. وإسناده صحيح.\nثانيًا: حديث أنس:\nأخرجه البخاري كتاب فضائل الصحابة باب فضل عائشة - ﵂ - (٣٧٧٠)، ومسلم كتاب فضائل الصحابة، باب في فضل عائشة (٢٤٤٦)، والترمذي كتاب المناقب باب من فضل عائشة - ﵂ - (٣٨٨٧)، وابن ماجه كتاب الأطعمة، باب فضل الثريد على الطعام (٣٢٨١)، وأحمد في \"المسند\" ٣/ ١٠٦ (١٢٥٩٧)، والدارمي في \"المسند\" ٢/ ١٠٦، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٥٠، وأبو عروبة في \"أحاديثه\" (ص ٤٨) من طريق عبد الله بن عبد الرحمن بن معمر، ورواه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٢/ ٢٨٥ من طريق يوسف بن الصباغ كلاهما عن أنس به.","vol":"27","page":75},{"text":"<span data-type=\"title\" id=toc-5668>٦٧ - سُورَة الْمُلْكِ</span>","vol":"27","page":77},{"text":"سُوْرَةُ الْمُلْكِ\nمكية (١)، وهي ألف وثلاثمائة حرف (٢)، وثلاثمائة وثلاثون كلمة (٣)، وثلاثون آية (٤).\n[٣١٩٠] أخبرنا أبو (٥) محمد بن مخلد المخلدي (٦)، أخبرني أبو العباس السرّاج (٧)، حدثنا العباس بن عبد الله الترقفي (٨)، حدثنا\n_________\n(١) قاله ابن عباس، وعكرمة، والحسن وغيرهم.\n\"فضائل القرآن\" لابن الضريس (ص ٣٤)، \"دلائل النبوة\" للبيهقي ٧/ ١٤٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٨، \"البيان في عد آي القرآن\" للداني (ص ٢٥١).\n(٢) كذا، وفي (ت): ألف وثلاثمائة وثلاثة عشر حرفًا. وهو كذلك في \"البيان في عد آي القرآن\" للداني (ص ٢٥١)، \"القول الوجيز\" للسمين الحلبي (ص ٣٢٠ - ٣٢١).\n(٣) كذا، وفي (ت): ثلاثمائة وخمس وثلاثون كلمة، وهو كذلك في \"البيان في عد آي القرآن\" للداني (ص ٢٥١)، \"القول الوجيز\" للسمين الحلبي (ص ٣٢٠).\n(٤) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٨، \"البيان في عد آي القرآن\" للداني (ص ٢٥١)، \"مصاعد النظر\" للبقاعي ٣/ ١٠٢.\n(٥) ساقطة الأصل: محمد، وما أثبته من (ت).\n(٦) الحسن بن أحمد بن محمد، إمام صدوق مسند عدل.\n(٧) محمد بن إسحاق بن إبراهيم الثقفي، إمام حافظ ثقة.\n(٨) العباس بن عبد الله بن أبي عيسى الترقفي، قال عنه أبو العباس السراج: صدوق ثقة، ووثقه أيضًا الدارقطني، وابن حبان، والخطيب البغدادي والحافظ، روى له ابن ماجه، ومات سنة (٢٦٧ هـ) أو بعدها.\nانظر: \"الثقات\" لابن حبان ٨/ ٥١٣، \"تاريخ بغداد\" للخطيب ١٢/ ١٤٣، \"تهذيب الكمال\" للمزي ١٤/ ٢١٦، \"تقريب التهذيب\" لابن حجر (٣١٧٢).","vol":"27","page":79},{"text":"(حفص بن عمر) (١)، حدثنا الحكم بن أبان (٢)، عن عكرمة (٣)، عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ -: ﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ﴾ في قلب كل مؤمن\" (٤).\n_________\n(١) في الأصل: حفص بن محمد، وفي (ت): جعفر بن عمر، وكلاهما تصحيف، وما أثبته هو الصواب كما في كتب الرجال، وهو حفص بن عمر بن ميمون العدني، أبو إسماعيل الصنعاني، قال أبو حاتم: لين الحديث، وقال النسائي: ليس بثقة، وقال الحافظ: ضعيف.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٨٢، \"تهذيب الكمال\" للمزي ٧/ ٤٢، \"ميزان الاعتدال\" للذهبي ١/ ٥٦٠، \"تقريب التهذيب\" لابن حجر (١٤٢٠).\n(٢) أبو عيسى العدني، صدوق عابد له أوهام.\n(٣) ثقة ثبت عالم بالتفسير.\n(٤) [٣١٩٠] الحكم على الإسناد:\nضعيف؛ لأجل حفص بن عمر.\nالتخريج:\nالحديث مداره على الحكم بن أبان عن عكرمة، عن ابن عباس به.\nورواه عن الحكم اثنان:\n١ - حفص بن عمر:\nأخرجه أبو محمد بن مخلد المخلدي في \"فوائده\" عن أبي العباس السراح (ق ٢٦٧/ ب) ومن طريقه المصنف، وأخرجه الحاكم في \"المستدرك\" ١/ ٥٦٥، والبيهقي في \"شعب الإيمان\" ٢/ ٤٩٤ (٢٥٠٧)، وابن الشجري في \"الأمالي\" ١/ ١٥٧، وابن عساكر في \"تاريخ دمشق\" ٢٦/ ٢٧٠، وابن عدي في \"الكامل\" ٢/ ٧٩٣، والدارقطني في \"المؤتلف والمختلف\" ٤/ ١٨٢٤، والديلمي في \"مسند الفردوس\" ٥/ ١٥٦ كلهم من طريق حفص بن عمر العدني به. وصححه الحاكم وتعقبه الذهبي بقوله: حفص واه. =","vol":"27","page":80},{"text":"[٣١٩١] وأخبرني أبو الحسن الفارسي (١)، حدثنا أبو عبد الله محمد بن يزيد (٢)، حدثنا أبو يحيى البزاز (٣)، حدثنا محمد بن يحيى (٤)، حدثنا أبو داود (٥)، حدثنا عمران (٦)، عن قتادة (٧)، عن عباس الجشمي (٨)، عن أبي هريرة - ﵁ -: أن رسول الله - ﷺ - قال: \"إن سورة من كتاب الله تعالى، ما هي إلا ثلاثون آية، شفعت لرجل فأنجته يوم القيامة من النار، وأدخلته الجنة، وهي سورة\n_________\n= ٢ - إبراهيم بن الحكم بن أبان:\nأخرجه عبد بن حميد في \"المنتخب\" (ص ٢٠٦ - ٢٠٧)، والطبراني في \"المعجم الكبير\" ١١/ ٢٤٢، والشجري في \"الأمالي\" ١/ ١٠٧، والبزار في \"البحر الزخار\" ٣/ ٨٧ كلهم من طريق إبراهيم عن أبيه الحكم به وسنده ضعيف جدًّا فيه إبراهيم ابن الحكم بن أبان، قال الذهبي في \"ميزان الاعتدال\" ١/ ٢٧: تركوه، قال الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٧: رواه الطبراني، وفيه إبراهيم وهو ضعيف. وقال ابن كثير ١٤/ ٦٩: هذا حديث غريب، وإبراهيم ضعيف. وقال الألباني في \"ضعيف الجامع\" (٦١٣١): ضعيف جدًّا.\n(١) محمد بن القاسم بن أحمد الماوردي، لم يذكر بجرح أو تعديل.\n(٢) المعدل النيسابوري، لم يذكر بجرح أو تعديل.\n(٣) زكريا بن يحيى بن الحارث، فقيه حنفي، لم يذكر بجرح أو تعديل.\n(٤) الذهلي، أبو عبد الله النيسابوري، ثقة حافظ جليل.\n(٥) سليمان بن داود الطيالسي، ثقة حافظ غلط في أحاديث.\n(٦) عمران بن داور العمي القطان، صدوق يهم، رمي برأي الخوارج.\n(٧) ابن دعامة، ثقة ثبت.\n(٨) ذكره ابن حبان في \"الثقات\"، وقال الحافظ: مقبول، روى له الأربعة.\nانظر: \"التاريخ الكبير\" للبخاري ٧/ ٤، \"الثقات\" لابن حبان ٥/ ٢٥٩، \"تهذيب الكمال\" للمزي ١٤/ ٢٦٤، \"تقريب التهذيب\" لابن حجر (٣١٩٥).","vol":"27","page":81},{"text":"تبارك\" (١).\n_________\n(١) [٣١٩١] الحكم على الإسناد:\nإسناده ضعيف لحال عباس الجشمي. قال الحافظ: مقبول، ومراده أي: عند المتابعة، وإلا فلين الحديث كما هو اصطلاحه في مقدمة \"تقريب التهذيب\" (ص ٧٤)، ولم أجد أحدًا تابع عباسًا فيه وكل من دون محمد بن يحيى لم يذكر بجرح أو تعديل؛ إلا أن الحديث حسن كما سيأتي.\nالتخريج:\nالحديث مداره على قتادة عن عباس الجشمي عن أبي هريرة به.\nورواه عن قتادة اثنان:\n١ - عمران القطان:\nأخرجه عبد بن حميد في \"المنتخب\" (ص ٤٢١، ٤٢٢)، والحاكم في \"المستدرك\" ٢/ ٤٩٧، والمصنف هنا ومن طريقه البغوي في \"معالم التنزيل\" ٨/ ١٨١.\nكلهم من طريق أبي الوليد الطيالسي عن عمران القطان به.\n٢ - شعبة بن الحجاج:\nأخرجه أبو داود كتاب الصلاة، باب في عدد الآي (١٤٠٠)، والترمذي كتاب فضائل القرآن، باب ما جاء في فضل سورة الملك (٢٨٩١)، والنسائي في \"عمل اليوم والليلة\" (٤٣٣)، وابن ماجه كتاب الأدب، باب ثواب القرآن (٣٧٨٦)، وأحمد في \"المسند\" ٢/ ٢٩٩ (٧٩٧٥)، ٣٢١ (٨٢٧٦)، وابن السني في \"عمل اليوم والليلة\" (ص ٣٢١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٦٧، ٦٩، والحاكم في \"المستدرك\" ١/ ٥٦٥، والبيهقي في \"شعب الإيمان\" ٢/ ٤٩٣، وفي \"إثبات عذاب القبر وسؤال الملكين\" (ص ١٣٧)، والمروزي في \"مختصر قيام الليل\" (ص ١٦٣)، وابن الضريس في \"فضائل القرآن\" (ص ١٠٦، ١٠٧)، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٧٩، وأبو عبيد في \"فضائل القرآن\" (ص ٢٦٠ - ٢٦١)، وابن عبد البر في \"التمهيد\" ٧/ ٢٦٢، وأبو بكر الفريابي في \"فضائل القرآن\" (ص ١٤٣)، والبغوي في \"شرح السنة\" ٤/ ٤٧٣ تعليقًا، والديلمي في \"مسند الفردوس\" ٢/ ٣٣٣، وابن الشجري في \"الأمالي\" =","vol":"27","page":82},{"text":"[٣١٩٢] وأخبرنا أبو الحسن بن أبي إسحاق المزكي (١)، وأبو الحسن بن أبي الفضل العدل (٢) قالا: حدثنا إسماعيل بن محمد بن إسماعيل الصفار (٣)، حدثنا سعدان بن نصر (٤)، حدثنا معمر بن سليمان (٥)، عن الخليل بن مرة (٦)، عن عاصم بن أبي النجود (٧)،\n_________\n= ١/ ١٠٦ كلهم من طرق عن شعبة، عن قتادة به.\nوالحديث حسنه الترمذي والبيهقي في \"إثبات عذاب القبر\"، والألباني في \"صحيح الجامع\" (٢٠٨٧)، وصححه ابن حبان، والحاكم ووافقه الذهبي.\nفهؤلاء العلماء: إن أرادوا تقويته بغيره فنعم، وإن أرادوا أنه قوي بذاته ففيه نظر، إذلم أجد من تابع الجشمي عليه.\nوالحاصل: أن الحديث حسن بشواهده التي منها ما سبق من حديث ابن عباس، وحديث ابن مسعود الآتي، وحديث أنس الذي صححه ابن حجر كما في \"فيض القدير\" ٤/ ١٥٢، وحديث جابر بن عبد الله عند الترمذي كتاب ثواب القرآن، باب ما جاء في فضل سورة الملك (٢٨٩٢).\n(١) عبد الرحمن بن إبراهيم بن سختويه، ثقة.\n(٢) هو: أحمد بن محمد أبي الفضل القهندزي من أعيان المعدلين.\n(٣) ثقة.\n(٤) أبو عثمان الثقفي، صدوق.\n(٥) معمر بن سليمان النخعي، أبو عبد الله الرقي، روى عن: إسماعيل بن أبي خالد، وحجاج بن أرطأة، زياد بن خيثمة وغيرهم، روى عنه: الإمام أحمد بن حنبل، عبد الرحمن بن الأسود، وأبو عبيد القاسم بن سلام وغيرهم. قال ابن حجر: ثقة فاضل أخطأ الأزدي في تليينه، وأخطأ من زعم أن البخاري روى له انظر \"تهذيب الكمال\" ٢٨/ ٣٢٦، دزتقريب التهذيب\" لابن حجر (٦٨١٥).\n(٦) الضبعي البصري، ضعيف.\n(٧) عاصم بن بهدلة أبي النجود الأسدي، أبو بكر الكوفي، صدوق له أوهام، حجة في القراءة.","vol":"27","page":83},{"text":"أراه عن زِرِّ بن حُبيش (١)، عن عبد الله بن مسعود - ﵁ - قال: إذا وضع الميت في قبره يؤتى من قبل رجليه، فيقال: ليس لكم عليه سبيل؛ لأنه قد كان يقوم بسورة الملك، ثم يؤتى من قبل رأسه، فيقول لسانه: ليس لك عليه سبيل، كان يقرأ بي سورة الملك، ثم قال: هي المانعة من عذاب الله، وهي في التوراة سورة الملك، من قرأها في ليلة، فقد أكثر وأطيب (٢).\n_________\n(١) أبو مطرف الكوفي، ثقة، جليل.\n(٢) [٣١٩٢] الحكم على الإسناد:\nإسناده ضعيف؛ الخليل بن مرة ضعيف.\nالتخريج:\nالحديث يرويه عن ابن مسعود أربعة أنفس. وهو حسن بمجموع طرقه كما سيأتي:\n١ - زر بن حبيش:\n- رواه المصنف من طريق الخليل بن مرة، ورواه ابن الضريس في \"فضائل القرآن\" (ص ١٠٥)، والفريابي في \"فضائل القرآن\" (ص ١٣٩)، والطبراني في \"المعجم الكبير\" ٩/ ١٤١ من طريق حماد بن زيد، ورواه الطبراني أيضًا ٩/ ١٤١، والبيهقي في \"إثبات عذاب القبر\" (ص ١٣٥) من طريق شعبة، ورواه الطبراني من طريق زائدة.\n- ورواه عبد الرزاق في \"المصنف\" ٣/ ٣٧٩، ومن طريق الطبراني في \"المعجم الكبير\" ٩/ ١٤٠، ورواه ابن الضريس في \"فضائل القرآن\" (ص ١٥٥) عن محمد بن كثير، ورواه الحاكم في \"المستدرك\" ٢/ ٤٩٨، ومن طريقه البيهقي في \"شعب الإيمان\" ٢/ ٤٩٤ عن ابن المبارك.\n- ورواه أحمد بن منيع في \"فضائل القرآن\"، ومن طريقه أبو الشيخ في \"طبقات المحدثين بأصبهان\" ٤/ ١٠ - ١١، والشجري في \"الأمالي\" ١/ ١٢٢ من طريق أبي أحمد الزبيري. أربعتهم عن الثوري.","vol":"27","page":84},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه النسائي في \"عمل اليوم والليلة\" (ص ٤٣٣)، والطبراني في \"المعجم الكبير\" ١٠/ ١٧٥، وفي \"المعجم الأوسط\" ٦/ ٢١٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٠ من طريق عرفجة بن عبد الواحد.\n- ورواه ابن الضريس في \"فضائل القرآن\" (ص ١٠٧) عن إسماعيل مرسلًا، ومختصرًا.\n- ورواه أبو عبيد في \"فضائل القرآن\" (ص ٢٦٠) من طريق شريك.\nثما نيتهم شريك، والخليل، وحماد، وشعبة، وزائدة، والثوري، وعرفجة، وإسماعيل عن عاصم بن أبي النجود، عن زر به.\nوالحديث من طريق زر صحح إسناده الحاكم ووافقه الذهبي، وحسن إسناده ابن حجر، والسيوطي كما في \"فيض القدير\" للمناوي ٤/ ١٥٢، والألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ١٣١، والأرناؤوط في تخريجه \"الإحسان\" ٣/ ٦٨، وقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٨ عن طريق عرفجة: رجاله ثقات. وقال السيوطي: إسناده جيد.\n٢ - أبو الأحوص:\nرواه عبد الرزاق ٣/ ٣٧٨، ومن طريقه الطبراني في \"المعجم الكبير\" ٩/ ١٣١ عن معمر بن راشد، عن أبي إسحاق، عن أبي الأحوص به، وقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٨: فيه عاصم بن بهدلة وهو ثقة، وفيه ضعف، وبقية رجاله رجال الصحيح.\n٣ - مسروق بن الأجدع:\nرواه البيهقي في \"شعب الإيمان\" ٢/ ٤٩٤، وفي \"إثبات عذاب القبر\" (ص ١٣٥) من طريق عمرو بن مرة عن مسروق به.\n٤ - مرة الطيب:\nرواه الدارمي في \"المسند\" ٢/ ٤٥٥، وابن الضريس في \"فضائل القرآن\" (ص ١٠٦)، وابن نصر في \"مختصر قيام الليل\" (ص ١٦٣)، والبيهقي في \"إثبات عذاب القبر\" (ص ١٣٥)، وفي \"دلائل النبوة\" ٧/ ٢٤١، والواحدي في \"الوسيط\" =","vol":"27","page":85},{"text":"قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5669>١ </span>- ﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (١)﴾\n\n<span data-type=\"title\" id=toc-5670>٢ </span>- ﴿الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ﴾\nقدم الموت على الحياة؛ لأنه إلى القهر أقرب كما قدم البنات على البنين في قوله: ﴿يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا وَيَهَبُ لِمَنْ يَشَاءُ الذُّكُورَ﴾ (١).\nقال قتادة: أذل الله ابن آدم بالموت، وجعل الدنيا دار حياة، ودار فناء، وجعل الآخرة دار جزاء وبقاء (٢).\n_________\n= ٤/ ٣٢٥ كلهم من طريق شعبة، ورواه أبو عبيد في \"فضائل القرآن\" (ص ٢٦٠) من طريق أبي سنان الشيباني. كلاهما شعبة، والشيباني عن عمرو بن مرة، عن مرة به. وحاصل ما سبق أنه: في عامة طرقه موقوف عليه، بأسانيد حسنة يقوي بعضها بعضًا.\nقال الإمام الدارقطني في \"العلل\" ٥/ ٥٤: رواه شعبة، ومسعر، وأبو عوانة، وحماد بن سلمة، وزيد بن أبي أنيسة، عن عاصم، عن زر، عن عبد الله موقوفًا. وهو المحفوظ.\nقلت: وهذِه الموقوفات لها حكم الرفع كما قاله الشيخ الألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ١٣١، ومحقق \"الإحسان\" ٣/ ٦٨، ونص عبارته: ومثل هذا لا يقال من قبل الرأي، فيكون له حق الرفع.\n(١) الشورى: ٤٩. وانظر: \"معالم التنزيل\" للبغوي ٨/ ١٧٥، \"المحرر الوجيز\" لا بن عطية ٥/ ٣٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٠٦، \"البحر المحيط\" لأبي حيان ٨/ ٢٩٢.\nوللعلماء في بيان تقديم الموت على الحياة ثلاثة أقوال ذكر المصنف منها قولين هذا أحدهما وسيأتي ذكر بقيتها.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٤، والطبري في \"جامع البيان\" =","vol":"27","page":86},{"text":"وقيل: قدمه؛ لأنه أقدم، وذلك أن الأشياء في الابتداء كانت في حكم الموات، كالنطفة والتراب، ونحوهما، ثم اعترضت عليها الحياة (١).\nقال ابن عباس - ﵄ -: خلق الموت على صورة كبش أملح، لا يمر بشيء، ولا يجد ريحه شيء إلا مات، وخلق الحياة على صورة فرس أبلق أنثى، وهي التي كان جبريل والأنبياء ﵈ يركبونها. خطوها: مد البصر. وهو فوق الحمار، ودون البغل، لا تمر بشيء، ولا تطأ شيئًا، ولا يجد ريحها شيء إلا حيي، وهي التي أخذ السامري من أثرها، فألقاها على العجل فحيي (٢).\n_________\n= ٢٩/ ١ من طريق محمد بن ثور كلاهما عن معمر، عن قتادة من قوله وإسناده صحيح.\nوأخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٢، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٧١ عن قتادة مرسلًا. قلت: إسناده ضعيف، وهو مرسل، فيه خليد السدوسي ضعيف.\n(١) \"معالم التنزيل\" للبغوي ٨/ ١٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٠٦.\nوهذا هو القول الثاني في وجه تقديم الموت على الحياة.\nوأما الوجه الثالث الذي لم يذكره المؤلف فهو ما حكاه الزمخشري في \"الكشاف\" ٦/ ١٧٥ بقوله: وقدم الموت على الحياة؛ لأن أقوى الناس داعيا إلى العمل من نصب موته بين عينيه، فقدم لأنه فيما يرجع إلى الغرض المسوق له الآية أهم. ا. هـ.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٧ وحكاه عن المؤلف والقشيري، وذكره الماوردي في \"النكت والعيون\" ٦/ ٥٠ عن الكلبي، ومقاتل، وأخرجه أبو الشيخ في \"العظمة\" ٣/ ٨٩٩ - ٩٠٠ عن وهب بن منبه بنحوه. =","vol":"27","page":87},{"text":"﴿لِيَبْلُوَكُمْ﴾ فيما بين الحياة والموت ﴿أَيُّكُمْ أَحْسَنُ عَمَلًا﴾.\n[٣١٩٣] أخبرنا الحسين بن محمد بن فنجويه (١)، حدثنا محمد بن عبد الله بن برزة (٢)، حدثنا الحارث بن أبي أسامة (٣)، حدثنا داود بن المحبر (٤)، حدثنا عبد الواحد بن زياد العبدي (٥)، عن كليب بن وائل (٦)، عن ابن عمر - ﵄ - عن النبي (أنه تلا: ﴿تَبَارَكَ الَّذِي\n_________\n= قال القرطبي بعد ذكره: وما ذكر عن ابن عباس يحتاج إلى خبر صحيح يقطع العذر، والله أعلم.\nوقال العلامة الآلوسي في \"روح المعاني\" ٢٩/ ٤: وأما ما روي عن ابن عباس -فذكر الخبر- ثم قال: فهو أشبه شيء بكلام الصوفية، ولا يعقل ظاهره. ا. هـ. وقال محقق \"النكت والعيون\" للماوردي السيد بن عبد المقصود ٦/ ٥٠: وهذا من الإسرائيليات، ولم يثبت مرفوعًا.\nوأما ذبح الموت يوم القيامة بين الجنة والنار على صورة كبش أملح فثابت في الصحيحين. ا. هـ. بتصرف يسير.\nوذكره الزجاج في \"معاني القرآن\" ٥/ ١٩٧ - ١٩٨، وصدره بقوله: وجاء في \"تفسير الكلبي\" فذكره ثم ختمه بقوله: والله أعلم بحقيقة ذلك.\nوقوله: وهي التي أخذ السامري .. إلخ.\nيشير إلى ما حكاه الله تعالى عن هذا السامري في سورة طه: آية (٩٥، ٩٦): ﴿قَالَ فَمَا خَطْبُكَ يَاسَامِرِيُّ (٩٥) قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي (٩٦)﴾ (١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم يحمد أمره.\n(٣) الحافظ الصدوق العلم.\n(٤) متروك.\n(٥) أبو بشر البصري، ثقة.\n(٦) البكري المدني ثم الكوفي، صدوق.","vol":"27","page":88},{"text":"بِيَدِهِ الْمُلْكُ﴾ حتى بلغ إلى قوله: ﴿أَيُّكُمْ أَحْسَنُ عَمَلًا﴾ ثم قال: \"أحسن عقلا، وأَورع عن محارم الله، وأسرعكم في طاعة الله -﷿- (١).\n[٣١٩٤] وبإسناده عن داود بن المحبر (٢)، حدثنا ميسرة (٣)، عن محمد بن زيد (٤)، عن أبي سلمة (٥)، عن أبي قتادة (٦) - ﵁ - قال: قلت يا رسول الله، أرأيت قول الله تعالى: ﴿أَيُّكُمْ أَحْسَنُ عَمَلًا﴾ ما عني به؟ قال: \"يقول: أيكم أحسن عقلا\"، ثم قال رسول الله - ﷺ -: \"أتمكم عقلًا؛ أشدكم لله خوفًا، وأحسنكم فيما أمر الله تعالى ونهى عنه نظرًا، وإن كانوا أقلكم تطوعًا\" (٧).\n_________\n(١) [٣١٩٣] الحكم على الإسناد:\nإسناده باطل لحال داود بن المحبر متروك بالاتفاق، وابن برزة لم يحمد أمره.\nالتخريج:\nالحديث أخرجه الحارث بن أبي أسامة في مسنده كما في \"بغية الباحث\" للهيثمي ٢/ ٨١٠، و\"المطالب العالية\" لابن حجر ٣/ ١٧ - ١٨، وقد قال الحافظ ابن حجر بعد أحاديث كثيرة في باب العقل: هذِه الأحاديث من\"كتاب العقل\" لداود ابن المحبر، وكلها موضوعة ذكرها الحارث في \"مسنده\" عنه.\n(٢) متروك.\n(٣) ميسرة بن عبد ربه الفارسي، كذاب مشهور.\n(٤) ابن المهاجر، ثقة.\n(٥) ابن عبد الرحمن بن عوف، ثقة مكثر.\n(٦) الأنصاري، صحابي مشهور.\n(٧) [٣١٩٤] الحكم على الإسناد:\nإسناد باطل لحال داود، وشيخه ميسرة بن عبد ربه.\nالتخريج:\nالحديث أخرجه الحارث في \"مسنده\" كما في \"بغية الباحث\" للهيثمي ٢/ ٨٠٤، =","vol":"27","page":89},{"text":"وقال الحسن (١): يعني: أيكم أزهد في الدنيا زهدًا، وأترك لها تركًا.\nوقال سهل (٢): أيكم أحسن توكلًا على الله تعالى.\nقال الفراء: لم توقع البلوى على (أي)، لأن فيما بين (أي) والبلوى إضمار وهو كما تقول في الكلام: بلوتكم؛ لأنظر أيكم أطوع، ومثله: ﴿سَلْهُمْ أَيُّهُمْ بِذَلِكَ زَعِيمٌ (٤٠)﴾ (٣) أي: سلهم وانظر أيهم فـ (أي) رفع على الابتداء، و﴿وَأَحْسَنُ﴾ خبره (٤).\n[٣١٩٥] وأخبرنا محمد بن موسى بن الفضل (٥)، حدثنا أبو عبد الله\n_________\n= و\"المطالب العالية\" لابن حجر ٣/ ١٦، ومن طريقه المؤلف. وهو موضوع كما سبق بيانه في الحديث الذي قبله.\nومما وجدته من كلام أهل العلم في هذا الحديث: قول العلامة تاج الدين السبكي في \"طبقات الشافعية الكبرى\" ٦/ ٣٦٥: لم أجد له إسنادًا.\nوقول الحافظ زين الدين العراقي في \"المغني عن حمل الأسفار في الأسفار\" ٥/ ٢١٧: لم أقف له على أصل، ولم يصح في فضل العقل شيء. اهـ.\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٣٢٦، والبغوي في \"معالم التنزيل\" ٨/ ١٧٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٣٧، وحكاه الماوردي في \"النكت والعيون\" ٦/ ٥٠ وجها في الآية ونسبه لسفيان.\nوهو منسوب لابن عباس، وسفيان الثوري كما عند ابن عطية.\n(٢) ذكره السلمي في \"حقائق التفسير\" ٣٤٥/ ب.\n(٣) القلم: ٤٠.\n(٤) \"معاني القرآن\" له ٣/ ١٦٩.\nوانظر: \"معا ني القرآن\" للزجاج ٥/ ١٩٧، \"إعراب القرآن\" للنحاس ٤/ ٤٦٧.\n(٥) أبو سعيد الصيرفي النيسابوري، ثقة، مأمون.","vol":"27","page":90},{"text":"محمد بن عبد الله بن أحمد (١)، حدثنا أبو بكر بن أبي الدنيا القرشي (٢)، حدثنا محمد بن علي بن الحسن بن شقيق <span data-type=\"title\" id=toc-5671>(٣)</span>، عن إبراهيم بن الأشعث (٤)، عن فضيل بن عياض (٥): ﴿لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا﴾ قال: أخلصه وأصوبه. قلت: ما أخلصه وأصوبه؟ قال: إن العمل إذا كان خالضا، ولم يكن صوابًا لم يُقبل. وإذا كان صوابًا، ولم يكن خالصًا لم يُقبل حتى يكون خالصًا صوابًا، فالخالص إذا كان لله، والصواب إذا كان على السنة (٦).\n﴿وَهُوَ الْعَزِيزُ الْغَفُورُ﴾\n\n٣ - ﴿الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا﴾\nطبقا على طبق، بعضها فوق بعض (٧)، يقال: أطبقت الشيء إذا\n_________\n(١) الشيخ الإمام المحدث القدوة.\n(٢) عبد الله بن محمد بن عبيد البغدادي الحافظ، صدوق حافظ، صاحب تصانيف.\n(٣) ثقة، صاحب حديث.\n(٤) ذكره ابن حبان في \"الثقات\" وقال: يغرب ويتفرد ويخطئ ويخالف.\n(٥) ثقة عابد إمام.\n(٦) [٣١٩٥] الحكم على الإسناد:\nفيه ابن الأشعث يغرب ويتفرد ويخطئ ويخالف، قاله ابن حبان.\nالتخريج:\nالخبر أخرجه أبو نعيم في \"حلية الأولياء\" ٨/ ٩٥ من طريق إسماعيل بن يزيد، ثنا إبراهيم بن الأشعث، عن فضيل به. وذكره البغوي في \"النكت والعيون\" ٨/ ١٧٦، وابن تيمية في \"مجموع الفتاوى\" ٣/ ١٢٤، وابن القيم في \"مدارج السالكين\" ٢/ ٨٩، وابن رجب في \"جامع العلوم\" (ص ٧٢).\n(٧) \"جامع البيان\" للطبري ٢٩/ ٢، \"النكت والعيون\" للماوردي ٦/ ٥١، \"معالم =","vol":"27","page":91},{"text":"وضعت بعضه فوق بعض.\nقال أبان بن تغلب: سمعت بعض الأعراب يذم رجلا، فقال: شره طباق، وخيره غير باق (١).\nقال سيبويه: ونصب طباقا؛ لأنه مفعول ثان (٢).\n﴿مَا تَرَى فِي خَلْقِ الرَّحْمَنِ مِنْ تَفَاوُتٍ﴾ قرأ يحيى بن وثَّاب، والأعمش، وحمزة، والكسائي: (من تفوت) بغير ألف. وهي اختيار أبي عبيد (٣)، وقراءة عبد الله وأصحابه (٤).\n_________\n= التنزيل\" للبغوي ٨/ ١٧٦.\nوأخرجه أبو الشيخ في \"العظمة\" ٣/ ١٥٣٣ عن الحسن.\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٠٨.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٠٨ وقال ما حاصله: لأن (خلق) تطلب مفعولا واحدا فقط. ولا تطلب مفعولين، فهي صفة السموات أو مصدر لفعل محذوف. لكن على مذهب سيبويه يكون (خلق) بمعنى جعل، وصير.\n(٣) \"معاني القرآن\" للفراء ٣/ ١٧٥، \"السبعة\" لابن مجاهد (ص ٦٤٤)، \"إعراب القرآن\" للنحاس ٤/ ٤٦٨، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٧٦)، \"التيسير\" للداني (ص ١٧٢)، \"تفسير القرآن\" للسمعاني ٧/ ٦، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٥٠.\n(٤) قراءة عبد الله بن مسعود سوف يسندها المصنف قريبًا.\nومن أصحاب ابن مسعود المنصوص عليهم في هذِه القراءة:\n- علقمة بن قيس النخعي: أخرجها عنه الفراء في \"معاني القرآن\" ٣/ ١٧٠، وسعيد بن منصور كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٢.\n- والأسود بن يزيد: ذكرها عنه ابن عطية في \"المحرر الوجيز\" ٥/ ٣٣٨.","vol":"27","page":92},{"text":"[٣١٩٦] أخبرنا عبد الله بن حامد الوزان (١)، أخبرنا مكي بن عبدان (٢)، حدثنا عبد الله بن هاشم بن حيان (٣)، حدثنا يحيى بن سعيد القطان (٤)، عن سفيان (٥)، عن الأعمش (٦)، عن إبراهيم (٧)، عن علقمة (٨)، عن عبد الله (٩) - ﵁ - أنه كان يقرأ: (من تفوت) (١٠).\nقال الأعمش: فذكرت ذلك لأبي رزين (١١)، فقال: قد سمعتها من عبد الله فما قبلتها، أو أخذتها (١٢). وقرأ: ﴿تَفَاوُتٍ﴾. وهي قراءة\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو حاتم التميمي النيسابوري، المحدث الثقة المتقن.\n(٣) أبو عبد الرحمن الطوسي، ثقة.\n(٤) أبو سعيد البصري، ثقة متقن حافظ إمام قدوة.\n(٥) الثوري، ثقة، حافظ، إمام كان ربما دلس.\n(٦) سليمان بن مهران، ثقة، حافظ، لكنه مدلس.\n(٧) إبراهيم بن يزيد النخعي، ثقة، فقيه، إلَّا أنه يرسل كثيرًا.\n(٨) علقمة بن قيس النخعي، ثقة، ثبت.\n(٩) عبد الله بن مسعود، الصحابي المشهور.\n(١٠) [٣١٩٦] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nيرويه أبو زكريا الفراء في \"معاني القرآن\" ٣/ ١٧٠، وأبو القاسم البغوي في \"الجعديات\" (ص ٣٦٦) عن زهير بن معاوية، عن أبي إسحاق، عن ابن مسعود أنه قرأ بها. ويرويه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٢، ثم أخرجه الفراء عن حبان، عن الأعمش به غير أن الذي قرأ بها هو علقمة لا ابن مسعود.\n(١١) أبو رزين: هو مسعود بن مالك الأسدي من أصحاب ابن مسعود. ثقه، فاضل.\n(١٢) لم أجد هذِه القراءة عنه عند غير المؤلف، غير أن شعبة طعن في سماع أبي رزين =","vol":"27","page":93},{"text":"الباقين (١). واختيار أبي حاتم (٢).\nوهما لغتان مثل: التعهد والتعاهد، والتحمّل والتحامل، والتظهّر والتظاهر (٣).\nومعناه: ما ترى في خلق الرحمن من اعوجاج، واختلاف، وتناقض، وتباين بل هي مستوية مستقيمة، وأصله: من الفوت، وهو أن يفوت بعضها بعضًا؛ لقلة استوائها (٤).\nيدل عليه قول ابن عباس: من تفرّق (٥).\n_________\n= من ابن مسعود كما في \"العلل ومعرفة الرجال\" لعبد الله بن أحمد ١/ ١٨٠.\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٤٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٧٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٨، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٩.\n(٢) لم أجد ذكر اختياره عند غير المصنف.\n(٣) \"معاني القرآن\" للفراء ٣/ ١٧٠، \"جامع البيان\" للطبري ٢٩/ ٢، \"إعراب القرآن\" للنحاس ٤/ ٤٦٨، \"الوسيط\" للواحدي ٤/ ٣٢٦.\nقال النحاس: ومن أحسن ما قيل فيه قول الفراء: إنهما لغتان بمعنى واحد، ولو جاز أن يقال في هذا اختيار لكان الأول أولى، لأنه المشهور في اللغة أن يقال: تفاوت الأمر مثل تباين أي: خالف بعضه بعضا فخلق الله جل وعز غير متباين ولا متفاوت؛ لأنه كله دال على حكمة لا على عبث، وعلى بارئ له. ا. هـ.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ١٧٠، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٤)، \"جامع البيان\" للطبري ٢٩/ ٢، \"معاني القرآن\" للزجاج ٥/ ١٩٨، \"تفسير القرآن\" للسمعاني ٦/ ٧، \"معالم التنزيل\" للبغوي ٨/ ١٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٠٨٥.\n(٥) أخرجه ابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٢، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٠٩.","vol":"27","page":94},{"text":"﴿فَارْجِعِ﴾ فرد ﴿الْبَصَرَ﴾.\nقال الفراء: إنما قال فارجع، وليس قبله فعل مذكور، فيكون الرجوع على ذلك الفعل؛ لأن مجاز الكلام: انظر ثم ارجع البصر (١).\n﴿هَلْ تَرَى مِنْ فُطُورٍ﴾ أي: فتوق (٢)، وشقوق (٣)، وخروق (٤).\nوقال الضحاك: اختلاف وشطور (٥). وقال عطية: عيب (٦).\nوقال ابن كيسان: تباعد. وقال القرظي: فروج (٧).\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١٧٠ مع اختلاف يسير.\nوانظر في المعنى: \"مشكل إعراب القرآن\" لمكي (ص ٣٤٨)، \"إيجاز البيان\" للنيسابوري ٢/ ٨٢٥، \"معالم التنزيل\" للبغوي ٨/ ١٧٦.\n(٢) لم أجد هذا التفسير عند غير المصف، وهو قريب من المعنيين المذكورين بعده.\n(٣) جاء هذا التفسير عن جماعة:\nمنهم ابن عباس: أخرجه ابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٢، وأخرج الطبري في \"جامع البيان\" عنه ٢٩/ ٢ قوله: من وهن. ومنهم مجاهد، والضحاك: ذكره عنهما الماوردي في \"النكت والعيون\" ٦/ ٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٠٩، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٧٢.\nومنهم سفيان الثوري: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢، وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٧٢.\n(٤) قاله السدي، ذكره الماوردي في \"النكت والعيون\" ٦/ ٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٠٩، وأبو حيان في \"البحر المحيط\" ٨/ ٢٩٣.\n(٥) التفسير المنقول عن الضحاك هو ما سبق ذكره، وهذِه النسبة لم أجدها عند غير المؤلف.\n(٦) لم أجده.\n(٧) لم أجده.","vol":"27","page":95},{"text":"وقال أبو عبيدة: صدوع (١).\nقال عُبيد الله بن عبد الله بن عتبة بن مسعود:\nشققت القلب ثم ذررت فيه ... هواك فليم فالتأم (٢) الفطور\nتغلَّل حُبُّ عثمة في فؤادي ... فباديه مع الخافي يسير\nتغلَّل حيث لم يبلغ شراب (٣) ... ولا حزن ولم يبلغ سرور (٤)\nوقال آخر:\nبنى لكم بلا عمد سماءً ... وزينها فما فيها فطور (٥)\n_________\n(١) \"مجاز القرآن\" ٢/ ٢٦٢. وانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٤)، \"مشكل إعراب القرآن\" لمكي (ص ٣٤٨)، \"إيجاز البيان\" للنيسابوري ٢/ ٨٢٥.\n(٢) كذا، وفي (ت): (فليط)، والمصادر مختلفة في هذا اللفظ، ومعناهما واحد: التصق.\n(٣) كذا، وكتب الناسخ فوقها: طعام. وهو في (ت) ومصادر البيت على ما في الأصل.\n(٤) الأبيات تنظر في: \"مجالس ثعلب\" (ص ٢٣٦)، \"غريب الحديث\" للخطابي ٣/ ٣٣، \"وضح البرهان\" للنيسابوري ٢/ ٤١٨، \"زهر الآداب\" للقيرواني ١/ ٢١٢، \"سمط اللآلئ\" للبكري ١/ ٢٦٤.\nومعنى: ليم، أو ليط: التصق.\nوالبيت الثاني لا وجود له فى (ت) ولا فى مصادر الأبيات.\n(٥) لم أهتد لاسم قائله.","vol":"27","page":96},{"text":"<span data-type=\"title\" id=toc-5672>٤ </span>- ﴿ثُمَّ ارْجِعٍ﴾ رد ﴿الْبَصَرِ﴾ وكرر النظر.\n﴿كَرَّتَيْنِ﴾ مرتين (مرة على إثر مرة، تنظر وتتميز، هل ترى في السماء شيئًا) (١) ﴿يَنْقَلِبُ﴾ وينصرف ويرجع (٢) ﴿إِلَيْكَ الْبَصَرُ خَاسِئًا﴾ خاشعًا، ذليلا، مبعدا (٣) ﴿وَهُوَ حَسِيرُ﴾ يعني: كليل منقطع، لم يدرك ما طلب (٤).\nقال الشاعر:\nنظرتُ إليها بالمحصِّب من منى ... فعاد إلى الطرفُ وهو حسير (٥)\n_________\n= والبيت ينظر في: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٠٩، \"البحر المحيط\" لأبي حيان ٨/ ٢٩٣، \"فتح القدير\" للشوكاني ٥/ ٢٥٩.\n(١) من (ت).\nقال ابن عباس فيما حكاه الواحدي في \"الوسيط\" ٤/ ٣٢٦: مرة بعد مرة. وقاله الطبري في \"جامع البيان\" ٢٩/ ٣ أيضًا.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٧٦.\n(٣) في الأصل: (معبدا)، والمثبت من (ت)، و\"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٤)، \"جامع البيان\" للطبري ٣/ ٢٩. وينظر في المعنى: \"معاني القرآن\" للزجاج ٥/ ١٩٨. وتفسير الخاسئ بالذليل جاء عن ابن عباس أخرجه عنه الطبري في \"جامع البيان\" ٢٩/ ٣.\n(٤) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٤)، \"معاني القرآن\" للفراء ٣/ ١٧٠، \"جامع البيان\" للطبري ٣/ ٢٩، \"معاني القرآن\" للزجاج ٥/ ١٩٨، \"معالم التنزيل\" للبغوي ٨/ ١٧٦. وقيل: بل الخاسئ والحسير بمعنى حكاه الطبري، وأخرجه عن عبد الرحمن بن زيد بن أسلم.\n(٥) البيت لم أهتد لقائله.","vol":"27","page":97},{"text":"[٣١٩٧] أخبرنا ابن فنجويه (١)، حدثنا موسى بن محمد (٢)، حدثنا الحسن بن عَلُّويه (٣)، حدثنا إسماعيل بن عيسى (٤)، حدثنا المسيّب (٥)، حدثنا إبراهيم البكري (٦)، عن صالح بن حيّان (٧)، عن عبد الله بن بريدة (٨)، عن أبيه (٩).\n[٣١٩٨] قال المسيب (١٠): وحدثني أبو جعفر (١١)، عن الربيع (١٢)،\n_________\n= وينظر في: \"وضح البرهان\" للنيسابوري ٢/ ٤١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢١٠، \"فتح القدير\" للشوكاني ٥/ ٢٦٠.\nغير أن صدر البيت في \"وضح البرهان\" أختلف عما هنا ولفظه:\nتطاولت كيما أبصر الروح خاسيا\nوجاء بعده بيت على نفس الوزن والقافية.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) موسى بن محمد بن علي بن عبد الله، لم أجده.\n(٣) أبو محمد البغدادي القطان، ثقة.\n(٤) العطار، ضعفه الأزدي وصححه غيره.\n(٥) المسيب بن شريك، أبو سعيد التميمي، متروك.\n(٦) إبراهيم بن إسماعيل اليشكري، ويقال البكري، مجهول.\n(٧) ضعيف.\n(٨) أبو سهل المروزي، ثقة.\n(٩) بريدة بن الحصيب الأسلمي، صحابي.\n(١٠) المسيب بن شريك، أبو سعيد التميمي، متروك.\n(١١) لم يتبين لي من هو.\n(١٢) الربيع بن زياد بن أنس بن الديان: يزيد بن قطن بن زياد بن الحارث، أبو عبد الرحمن البصري، روى عن: أبي بن كعب، وكعب الأحبار، روى عنه: مطرف بن عبد الله الشخير، وحفصه بنت سيرين، وقتادة مرسلًا، وأبو مجلز، روى =","vol":"27","page":98},{"text":"عن كعب (١) قالا: سماء الدنيا موج مكفوف، والثانية: مرمرة بيضاء، والثالثة: حديد، والرابعة: صفر، أو قال: نحاس، والخامسة: فضة، والسادسة: ذهب، والسابعة: ياقوتة حمراء وبين السماء السابعة إلى الحجب السبعة؛ صحارى من نور. واسم صاحب الحجب: فيطاطروس (٢).\n\n<span data-type=\"title\" id=toc-5673>٥ </span>- قوله تعالى ﴿وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ﴾\nأي: الكواكب، واحدها مصباح، وهو السراج.\n﴿وَجَعَلْنَاهَا﴾ في الدنيا ﴿رُجُومًا﴾ مرامي (٣) ﴿لِلشَّيَاطِينِ﴾ إذا استرقوا السمع (٤).\n_________\n= له: أبو داود والنسائي وابن ماجه، مخضرم مشهور، لم يذكر بجرح أو تعديل. انظر: \"تهذيب الكمال\" للمزي ٩/ ٧٨.\n(١) كعب الأحبار، صحابي مشهور.\n(٢) [٣١٩٧ - ٣١٩٨] الحكم على الإسناد:\nإسناده ضعيف جدا.\nالمسيب بن شريك متروك، وشيخاه مجهولان، وصالح بن حيان ضعيف، والربيع لم يذكر بجرح أو تعديل، وموسى بن محمد لم أجده.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٨/ ١٧٦ وصدره بقوله: وروي عن كعب، وأبو حيان في \"البحر المحيط\" ٨/ ٢٩٢ ولم ينسبه ثم قال: وهذا يحتاج إلى نقل صحيح.\n(٣) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٥٠٨)، \"معالم التنزيل\" للبغوي ٨/ ١٧٧.\n(٤) جاء في (ت) بعد هذا ما نصه: =","vol":"27","page":99},{"text":"﴿وَأَعْتَدْنَا لَهُمْ﴾ في الآخرة (١) ﴿عَذَابِ السَّعِيرِ﴾ مع ما جعلنا لهم في الدنيا من الشهب.\n\n<span data-type=\"title\" id=toc-5674>٦ </span>- ﴿وَلِلَّذِينَ كَفَرُوا بِرَبِّهِمْ﴾ أيضًا.\n﴿عَذَابُ جَهَنَّمَ وَبِئْسَ الْمَصِيرُ﴾.\n\n<span data-type=\"title\" id=toc-5675>٧ </span>- ﴿إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا﴾ صوتا كصوت الحمار (٢).\n﴿وَهِيَ تَفُورُ﴾ تزفر وتغلي بهم كما تغلي القدر (٣). وقال مجاهد: تفور بهم، كما يفور الحَب القليل في الماء الكثير (٤).\n_________\n= فلا يخطئهم، فمنهم من يقتل، ومنهم من يخبل. وقال قتادة: خلق الله تعالى النجوم لثلاث: زينة للسماء، ورجوما للشياطين، وعلامات يهتدى بها في البر والبحر، والأوقات، فمن تأول فيها غير ذلك فقد تكلف ما لا علم له به وتعدى وظلم. وقال محمد بن كعب: والله ما لأحد من أهل الأرض في السماء نجم ولكنهم يتخذون الكهانة كسبا، ويتخذون النجوم علة.\n(١) جاء في (ت) بعد هذا ما نصه: (للشياطين).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٧٧.\nوفي \"النكت والعيون\" للماوردي ٦/ ٥٣: قال ابن عباس: تشهق إليهم شهقة البغلة للشعير، ثم تزفر زفرة لا يبقى أحد إلا خاف.\nوفي الشهيق أقوال أخرى: فمن قائل: إنه الصياح مطلقًا. ومن قائل: إنه الصوت الذي يصدر من الصدر. ومن قائل: إنه صوت الحمار كما ذكر المؤلف، ثم اختلف هؤلاء هل هو أول صوته، أم آخره، والمؤلف أجمل فأحسن.\n(٣) قاله مجاهد. أخرجه عنه الطبري في \"جامع البيان\" ٢٩/ ٤.\nوانظر: \"إيجاز البيان\" للنيسابوري ٢/ ٨٢٥، \"تفسير القرآن\" للسمعاني ٦/ ٦ حيث نسبه لابن مسعود.\n(٤) أخرجه هناد، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٣.","vol":"27","page":100},{"text":"<span data-type=\"title\" id=toc-5676>٨ </span>- ﴿تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ﴾\nيتفرق بعضها من بعض على أهلها، غيظًا (١)، وانتقاما لله -﷿- (٢).\n﴿كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ﴾ قوم. ﴿سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ﴾ رسول في الدنيا.\n\n<span data-type=\"title\" id=toc-5677>٩ </span>- ﴿قَالُوا بَلَى قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا﴾ لرسوله (٣) ﴿مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ﴾\n\n<span data-type=\"title\" id=toc-5678>١٠ </span>- ﴿وَقَالُوا﴾ في النار ﴿لَوْ كُنَّا نَسْمَعُ﴾\nمن النذر ما جاؤونا به ﴿أَوْ نَعْقِلُ﴾ عنهم.\nقال ابن عباس - ﵄ -: لو كنا نسمع الهدى، أو نعقله؛ فنعمل به (٤).\n_________\n= وذكره الواحدي في \"الوسيط\" ٤/ ٣٢٧، والسمعاني في \"تفسير القرآن\" ٦/ ٦، والبغوي في \"معالم التنزيل\" ٨/ ١٧٧.\n(١) كذا، وجاء في الهامش، و(ت): (غضبا).\n(٢) هذا قول ابن عباس، والضحاك، وابن زيد. أخرجها عنهم الطبري في \"جامع البيان\" ٢٩/ ٥ واختاره.\nوقاله مجاهد. أخرجه عنه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٣. وانظر: \"معاني القرآن\" للفراء ٣/ ١٧٥، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٤)، \"تأويل مشكل القرآن\" لابن قتيبة (ص ١١٣)، \"مفردات ألفاظ القرآن\" لابن مهران الأصبهاني (ص ٧٨٣).\n(٣) كذا، وكتب في الهامش: (للرسل)، وفي (ت): (للرسول).\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢١٢.\nوانطر في المعنى: \"معاني القرآن\" للزجاج ٥/ ١٩٩، \"تفسير القرآن\" للسمعاني ٦/ ١٠.","vol":"27","page":101},{"text":"﴿مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ﴾\n\n<span data-type=\"title\" id=toc-5679>١١ </span>- ﴿فَاعْتَرَفُوا بِذَنْبِهِمْ فَسُحْقًا﴾ (١).\nوقال سعيد بن جبير: هو واد في جهنم (٢) ﴿لِأَصْحَابِ السَّعِيرِ﴾.\nوثقَّله أبو جعفر، والكسائي بروايتيه الدوري، وقتيبة، بخلاف عنهما (٣).\nوخفّفه الآخرون. وهما لغتان، مثل: الرعب والرعب، والسحت\n_________\n(١) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦، وابن مردويه، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٣.\nوانظر في المعنى: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٤)، \"تفسير الوسيط\" للواحدي ٤/ ٣٢٨، \"معالم التنزيل\" للبغوي ٨/ ١٧٧.\n(٢) أخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٥٧، ٢٠٣، والطبري في \"جامع البيان\" ٢٩/ ٦، وذكره الماوردي في \"النكت والعيون\" ٦/ ٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٨٥١٣ وزاد نسبته لأبي صالح.\nوجاء المعنى عن مجاهد كما في \"تفسير القرآن\" للسمعاني ٦/ ١٠.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٤٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٧٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٩. والمؤلف يعتمد كثيرًا على ما يذكره ابن مهران في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني، ومن ذلك هذا الموضع الذي أجمل فصار فيه إبهام. أما في \"المبسوط\" فقد بسط الكلام وهذا لفظه: وروى أبو عمر الدوري، ونصير بن حمدون عن الكسائي: إن شئت خففت، وإن شئت ثقلت. وروى أبو الحارث، وأبو حمدون، وقتيبة عن الكسائي: (فسحقا) ثقيلة من غير تخيير فيه. ا. هـ.\nقلت: ومرادهم بالتثقيل: تحريكها بالضم: (فسحقا)، وبالتخفيف التسكين: (فسحقا).\nوتحصل من كلام المؤلف، ومن قبله ابن مهران أن للكسائي فيها وجهين.","vol":"27","page":102},{"text":"والسحت (١).\n[٣١٩٩] أخبرنا عبد الله بن حامد (٢)، أخبرنا محمد بن خالد (٣)، أخبرنا داود بن سليمان (٤)، حدثنا عبد بن حميد (٥)، حدثنا (عبيد الله) (٦) ابن موسى (٧)، عن إسرائيل (٨)، عن أبي يحيى (٩)، عن مجاهد (١٠)، عن ابن عباس - ﵄ -: قال: إن الرجل ليُجر إلى النار فتنزوي، وينقبض بعضها إلى بعض، فيقول لها الرحمن: مالك؟ فتقول (١١): إنه كان يستجير مني. فيقول: أرسلوا عبدي. وإن العبد ليجر إلى\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ١٧١، \"السبعة\" لابن مجاهد (ص ٦٤٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٧٦)، \"حجة القراءات\" لابن زنجلة (ص ٧١٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٩، \"التيسير\" للداني (ص ١٧٢).\n(٢) لم يذكر بجرح أو تعديل.\n(٣) أبو بكر المطوعي، المعروف بابن أبي الهيثم، من مشايخ بخارى وكان حسن الحديث.\n(٤) ابن خزيمة البخاري، لم يذكر بجرح أو تعديل.\n(٥) ثقة حافظ.\n(٦) في الأصل، و(ت): (عبد الله)، وما أثبته من كتب الرجال، وهو ممن يكثر عنه عبد بن حميد الرواية.\n(٧) أبو محمد العبسي مولاهم الكوفي، ثقة، كان يتشيع.\n(٨) إسرائيل بن يونس، أبو يوسف الكوفي، ثقة.\n(٩) أبو يحيى القتات الكوفي، لين الحديث.\n(١٠) مجاهد بن جبر، ثقة.\n(١١) في الأصل: (قال)، وما أثبت، من (ت).","vol":"27","page":103},{"text":"النار فيقول: يا رب، ما كان هذا الظن بك. قال: فما كان ظنك؟ قال: كان ظني أن تسعني رحمتك. فيقول: أرسلوا عبدي، (وإن الرجل ليجر إلى النار) (١) فتشهق النار إليه شهيق البغلة إلى الشعير، ثم تزفر زفرة لا يبقى أحد إلا خاف (٢).\n* * *\n_________\n(١) ما بين القوسين ملحقا من الهامش، وجاء في موضعها من الأصل: لعله زائد.\n(٢) الحكم على الإسناد:\nإسناده ضعيف.\nفيه شيخ المصنف وداود لم يذكرا بجرح أو تعديل، وفيه أيضًا أبو يحيى القتات لين الحديث. ثم إن الراوي عنه هو إسرائيل بن يونس بن أبى إسحاق السبيعي.\nوقد استنكر يحيى بن سعيد القطان، وأحمد بن حنبل عامة روايته عنه كما في \"ميزان الاعتدال\" للذهبي ١/ ٢٠٨ - ٢٠٩.\nالتخريج:\nالأثر أخرجه عبد بن حميد عن يحيى كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٣، ولم يظهر لي وجه قوله عن يحيى، فلعله سقط من الدر كلمة (أبي) والله أعلم.","vol":"27","page":104},{"text":"<span data-type=\"title\" id=toc-5680>١٢ </span>قوله تعالى: ﴿إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ (١٢) وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ <span data-type=\"title\" id=toc-5681>(١٣) </span>أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ <span data-type=\"title\" id=toc-5682>(١٤)﴾</span>\nقال ابن عباس - ﵄ -: نزلت في المشركين، كانوا ينالون من رسول الله - ﷺ -، فيخبره جبريل بما قالوا فيه، ونالوا منه، فيقول بعضهم لبعض: أَسرُّوا قولكم، حتى لا يسمع إله محمد - ﷺ - (١).\nوقال أهل المعاني (٢): إن شئت جعلت (مَنْ) في قوله: ﴿مَنْ خَلَقَ﴾ اسمًا للخالق، فقلت: ألا يعلم الله الخالق ما في الصدور، وهو اللطيف الخبير.\nوإن شئت جعلته اسمًا للمخلوق، فقلت: ألا يعلم الله مخلوقه (٣).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٣٢٩، وفي \"أسباب النزول\" (ص ٤٦٢)، البغوي في \"معالم التنزيل\" ٨/ ١٧٨، ابن الجوزي \"زاد المسير\" ٨/ ٣٢١، القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢١٤ كلهم بلا إسناد.\n(٢) هذا المصطلح يكثر منه المؤلف في تفسيره هذا، وغيره من المفسرين فما مرادهم بأهل المعاني؟ يجيب عن هذا الحافظ أبو عمرو بن الصلاح بقوله: وحيث رأيت في كتب التفسير: (قال أهل المعاني) فالمراد به مصنفو الكتب في معاني القرآن، كالزجاج ومن قبله. وفي بعض كلام الواحدي: أكثر أهل المعاني الفراء، والزجاج، وابن الأنباري قالوا: كذا. ا. هـ من \"البرهان في علوم القرآن\" للزركشي ١/ ٢٩١، و\"الإتقان\" للسيوطي ٣/ ٧٢٨.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٤/ ٤٧٠، \"مشكل إعراب القرآن\" لمكي (ص ٧٤٥)، \"البحر المحيط\" لأبي حيان ٨/ ٢٩٥، \"الدر المصون\" للسمين الحلبي ١٠/ ٣٨٦.","vol":"27","page":105},{"text":"[٣٢٠٠] أخبرنا الفنجوي (١)، حدثنا موسى (٢)، حدثنا الحسن بن عَلُّويه (٣)، حدثنا إسماعيل بن عيسى (٤)، عن المسيب (٥) قال: بينا رجل واقف بالليل في شجر كثير، وقد عصفت الريح، فوقع في نفس الرجل فقال: أترى الله تعالى يعلم ما يسقط من هذا الورق؟ فنودي من خلفه: ﴿أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (١٤)﴾ (٦).\nوروى محمد بن فضيل عن زر بن أبي أسماء أن رجلًا دخل\n_________\n= قلت: والوجه الأول أرجح؛ لأن من خلق إذا كان مفعولا اختص بمن يعقل، والمعنى الأول يعم من يعقل، ومن لا يعقل. قاله ابن جزي (ص ٧٨١).\n(١) هو: الحسين بن محمد بن فنجويه، ثقة صدوق كثير رواية المناكير.\n(٢) موسى بن محمد بن علي، لم أجده.\n(٣) ثقة.\n(٤) البغدادي العطار، ضعفه الأزدي ووثقه غيره.\n(٥) ابن شريك متروك.\n(٦) [٣٢٠٠] الحكم على الإسناد:\nإسناده ضعيف جدا. فيه المسيب بن شريك: متروك، وموسى لم أجده.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢١٤ وصدره بقوله: قال ابن المسيب. فذكره. ولعل قوله: ابن المسيب تحرف من المسيب.\nوبكل حال:\nفمثل هذا الضرب من القصص مما يتسمح في روايته، فلا يشدد فيه لأمرين:\n١ - أن أصل ما سيقت من أجله القصة ثابت في الكتاب والسنة، وعليه إجماع الأمة.\n٢ - أن القصة لم تنسب إلى النَّبي - ﷺ -، فيقال: يجب نفي الكذب عن رسول الله - ﷺ - بنفيها ثم إنها لا تشتمل على مسألة فقهية، فيتحرى في سياقها.\nوالله أعلم.","vol":"27","page":106},{"text":"غيضة (١)، فقال: لو خلوت هاهنا بمعصية، من كان يراني؟\nقال: فسمع صوتًا ملأ ما بين لابتي الغيضة: ﴿أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (١٤)﴾ (٢).\n\n<span data-type=\"title\" id=toc-5683>١٥ </span>- ﴿هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا﴾ سهلا مسخرة لا تمتنع (٣).\n﴿فَامْشُوا فِي مَنَاكِبِهَا﴾ قال ابن عباس - ﵄ - (٤)، وقتادة (٥): في جبالها (٦).\nوقال الضحاك: في أكمامها (٧).\nوقال مجاهد: في طرقها وفجاجها (٨).\n_________\n(١) الغيضة: بالفتح الأجمة، وهي: مغيض ماء يجتمع فينبت فيه الشجر، والجمع: غياض، وأغياض. \"مختار الصحاح\" للرازي (ص ٣٦٠).\n(٢) القصة ذكرها القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢١٤ وخلطها مع القصة التي ذكرها المؤلف قريبًا فجعلهما خبرًا واحدًا.\nويقال فيها ما قيل في التي قبلها. والله أعلم.\n(٣) انظر: \"جامع البيان\" للطبري ٢٩/ ٦، \"معاني القرآن\" للزجاج ٥/ ١٩٩، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٣٣٠).\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ٥٤.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ٥٤.\n(٦) هذا القول أختاره الزجاج في \"معاني القرآن\" ٥/ ١٩٩.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٧٨ ولفظه: آكامها.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢١٥ بلفظ البغوي ولم ينسبه.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧، والفريابي، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٤.","vol":"27","page":107},{"text":"وقال الكلبي: أطرافها (١).\nوقال الفراء: في جوانبها (٢).\nوقال مقاتل: نواحيها (٣).\nوقال الحسن: سبلها (٤). حيث أردتم فقد جعلها لكم ذلولًا لا تمتنع (٥).\nوأصل المنكب: الجانب، ومنه منكب الرجل، والريح النكباء، وتنكب فلان (٦).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٣٢٩، والبغوي في \"معالم التنزيل\" ٨/ ١٧٨، والقول أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧ عن ابن عباس.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٧١.\nواختاره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٦٢، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٧٥)، وانظر \"القرطين\" لابن مطرف الكناني (ص ١٧٣)، والبخاري كتاب التفسير، سورة ﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ﴾.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٣٢٩، والبغوي في \"معالم التنزيل\" ٨/ ١٧٨، والنحاس في \"إعراب القرآن\" ٤/ ٤٧٠ ولم ينسبه.\nوهذا القول هو عين قول الفراء ومن معه كما سيأتي في كلام الطبري قريبا.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٧٨.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢١٥ بلفظ: طرقها وفجاجها، وزاد نسبته لمجاهد، والسدي.\nقلت: وعليه فهو عين قول مجاهد الذي ذكره المؤلف قريبا.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢١٥.\n(٦) انظر: \"جامع البيان\" للطبري ٢٩/ ٧، \"معالم التنزيل\" البغوي ٨/ ١٧٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢١٥.\nوما ذكره المؤلف رحمه الله تعالى في معنى المناكب من أقوال يمكن إرجاعها =","vol":"27","page":108},{"text":"﴿وَكُلُوا مِنْ رِزْقِهِ﴾ الحلال (١) ﴿وَإِلَيْهِ النُّشُورُ﴾.\n\n<span data-type=\"title\" id=toc-5684>١٦ </span>- قوله تعالى: ﴿أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ﴾.\nقال ابن عباس - ﵄ -: أأمنتم عذاب من في السماء إن عصيتموه (٢)؟ وقيل معنى الآية: (آمنتم (٣) من في السماء) قدرته وسلطانه وعرشه\n_________\n= على قولين كما صنع الإمام الطبري وهذان القولان هما:\n١ - جبالها، وأكمامها، وأكامها.\n٢ - طرقها، وأطرافها، وجوانبها، ونواحيها، وسبلها.\nوبعد أن ذكرهما الطبري قال:\nوأولى القولين عندي بالصواب قول من قال: معنى ذلك: فامشوا في نواحيها وجوانبها، وذلك أن نواحيها نظير مناكب الإنسان التي هي من أطرافه. ا. هـ.\n(١) قاله الحسن البصري. ذكره الماوردي في \"النكت والعيون\" ٦/ ٥٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢١٥.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٧٨، وابن الجوزي في \"زاد المسير\" ٨/ ٣٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢١٥.\nوذكره الواحدي في \"الوسيط\" ٤/ ٣٢٩ ونسبه لعامة المفسرين. وهو التفسير الذي يلتئم مع المذهب الحق كما سيأتي.\nولذا نقل الماوردي في \"النكت والعيون\" ٦/ ٥٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٢ عن ابن عباس قال: أي: الله. ا. هـ.\nأي هو الذي في السماء. وهو اختيار الطبري في \"جامع البيان\" ٧/ ٢٩.\n(٣) كذا في الأصل بهمزة واحدة مع مدها، وهي قراءة أبي عمرو، وأبي جعفر، وقالون، ويعقوب.\nوالمؤلف في الغالب يعتمد قراءة عاصم، وهو لم يقرأها هكذا.\nبل قرأها هو، وابن عامر، وحمزة، والكسائي، وخلف بهمزتين (ءأمنتم) كما في \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٧٦).","vol":"27","page":109},{"text":"ومملكته (١).\nوقيل: إنما قال ﴿مَنْ فِي السَّمَاءِ﴾، لأنهم كانوا يعترفون بأنه إله السماء، ويزعمون أن الأصنام آلهة الأرض، وكانوا يدعون الله من جهة السماء، وينتظرون نزول أمره بالرحمة والسطوة منها (٢).\nوقال المحققون: معنى قوله: ﴿مَنْ فِي السَّمَاءِ﴾ أي: فوق السماء، كقوله: ﴿فَسِيحُواْ فِى الأَرْضِ﴾ (٣) أي: فوقها (٤)،\n_________\n= فالمعتمد عنده قراءة عاصم، وقد يخالف ذلك في مواضع قليلة منها هذا الموضع.\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٣٢٩، \"وضح البرهان\" للنيسابوري ٢/ ٤١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢١٥.\nوهذا التفسير لمعنى الآية تقييد لما أطلقه الله تعالى في كتابه ذلك أن علو الله وفوقيته أعم من مجرد علو القدر والقهر، فعلو الله تعالى بمعناه الشامل علو مكان ومكانة كما سيأتي مزيد بيان لذلك قريبا إن شاء الله.\n(٢) انظر هذا القول في: \"الكشاف\" للزمخشري ٦/ ١٧٥، \"وضح البرهان\" للنيسابوري ٢/ ٤١٩، في \"المحرر الوجيز\" لابن عطية ٥/ ٣٤١، \"تفسير زين الدين الرازي\" (ص ٥٢٢)، \"البحر المحيط\" لأبي حيان ٨/ ٢٩٦.\nوهذا القول لا يخفى ما فيه من صرف اللفظ القرآني عن ظاهره، إذ كيف يصف الله تعالى نفسه بما لا يليق به -عند هؤلاء- لمجرد أنه جل وعلا يجاريهم على معتقدهم الباطل.\nوهذِه الآية وأمثالها من أدلة أهل السنة والجماعة على إثبات علو الله سبحانه على الحقيقة. ولا يحتاج إلى هذا التأويل إلا من حرف صفة علو الله تعالى على خلقه، وسلبها بعض معانيها ثم أخذ يتكلف لها معان توافق الباطل الذي ذهب إليه.\n(٣) التوبة: ٢.\n(٤) ذكر المؤلف رحمه الله تعالى في معنى (في) هنا قولين: =","vol":"27","page":110},{"text":"لا بالمباينة (١) والتحيز، ولكن بالقهر والتدبير (٢).\nوقيل معناه: على السماء، كقوله: ﴿وَلَأُصَلِّبَنَّكُمْ فِى جُذُوْعِ الْنَّخْلِ﴾ (٣)\n_________\n= ١ - أنها بمعنى: فوق السماء. كما ذكره هنا.\n٢ - أنها بمعنى: على السماء. كما سيذكره قريبًا.\nوهذان المعنيان حق وعليهما مفسرو أهل السنة قال ابن أبي العز الحنفي: وهذا عند المفسرين من أهل السنة على أحد وجهين - فذكرهما- ثم قال: لا يختلفون في ذلك، ولا يجوز الحمل على غيره. ا. هـ من \"شرح الطحاوية\" ٢/ ٣٨٣.\n(١) كذا، وفي (ت)، و\"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢١٦: لا بالمماسة. ولعله أقرب.\n(٢) قول المصنف في أوله على مذهب أهل السنة، أما قوله بعد ذلك: لا بالمباينة .. إلخ فكلام فيه نظر: وقد سبقه إلى ذلك شيخه أبو بكر ابن فورك في \"مشكل الحديث\" (ص ٦٢)، ذلك أن هذا القول فيه سلب لبعض معاني العلو والفوقية لله جل وعلا كما سبق.\nوأما نفيه المباينة أو المماسة، والتحيز، فهذا خلاف منهج أهل السنة والجماعة الذين يعتقدون أنه لا يثبت لله تعالى إلا ما أثبته لنفسه، أو أثبته له رسوله، لا يتجاوزون ألفاظ القرآن والسنة.\nفهذِه العبارات: المماسة، والتحيز، والجهة، والحد هي عبارات مجملة، لم يأت نفيها ولا إثباتها في الكتاب والسنة. والقاعدة فيها وفي أمثالها ما قاله شيخ الإسلام ابن تيمية في \"الرسالة التدمرية\" (ص ٦٥): وما تنازع فيه المتأخرون نفيا وإثباتا فليس على أحد، بل ولا له أن يوافق أحدا على إثبات لفظ أو نفيه، حتى يعرف مراده، فإن أراد حقا قبل، وإن أراد باطلا رد، وإن اشتمل كلامه على حق وباطل لم يقبل مطلقا ولم يرد جميع معناه، بل يوقف اللفظ ويفسر المعنى، كما تنازع الناس في الجهة والتحيز وغير ذلك. ا. هـ.\nوأما قوله بعد ذلك: ولكن بالقهر والتدبير فيقال: إن هذا جزء من معنى العلو الذي هو أعم من ذلك كما سبق.\n(٣) طه: ٧١.","vol":"27","page":111},{"text":"ومعناه: أنه مالكها، ومدبرها، والقائم عليها (١)، كما يقال: فلان على العراق والحجاز، وفلان على خراسان، وسجستان (٢)، يعنون: أنه واليها وأميرها.\nواعلم أن الآيات والأخبار الصحاح في هذا الباب كثيرة، وكُلُّها إلى العلو مشيرة، ولا يدفعها إلا ملحد جاحد، أو جاهل معاند.\nوالمراد بها -والله أعلم- توقيره وتعظيمه، وتنزيهه عن السفل والتحت، ووصفه بالعلو والعظمة، دون أن يكون موصوفًا بالأماكن والجهات، والحدود والحالات، لأنها صفات الأجسام، وأمارات الحدث، والله - ﷿ - كان ولا مكان فخلق الأمكنة غير محتاج إليها، وهو على ما لم يزل عليه.\nألا ترى أن الناس يرفعون أيديهم في حال الدعاء إلى السماء، مع إحاطة علمه وقدرته ومملكته بالأرض وغيرها، أحاطته بالسماء، إلا أن السماء مهبط الوحي، ومنزل القطر، ومحلَّ القدس، ومعدن المطهرين المقربين من ملائكته، وإليها ترفع أعمال عباده، وفوقها عرشه وجنته، وبالله التوفيق (٣).\n_________\n(١) هذا التفسير جزء من معنى العلو والفوقية على الحقيقة.\n(٢) سجستان: بكسر أوله وثانيه، وسين أخرى مهملة، وتاء مثناة من فوقه، وآخره نون، وهي ناحية كبيرة، وولاية واسعة، وهي جنوبي هراة.\nانظر: \"معجم البلدان\" لياقوت ٣/ ١٩٠ - ١٩٢.\n(٣) المصنف رحمه الله تعالى اضطرب في تقرير هذا المبحث اضطرابا شديدا. فهو تارة يقترب من مذهب أهل السنة في إثبات العلو بإطلاق، ثم تجتذبه شبه =","vol":"27","page":112},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= المتكلمين فيحاول أن يوفق بين ما تدل عليه النصوص إذ لا يمكن دفعها، وبين خوفه من الوقوع في شبه التشبيه والتجسيم كما تزعمه الأشاعرة وغيرهم.\nذلك أن الأشاعرة تصوروا -خطأ- أن النصوص التي نطقت بأن الله في السماء تدل بظاهرها على أنه تعالى مظروف في جوف السماء فشبهوه بمخلوق داخل مخلوق آخر. فأرادوا أن يفروا من هذا التشبيه الذي وقعوا فيه لسوء فهمهم فوقعوا في التعطيل، فأمرهم دائر بين التشبيه والتعطيل. ولو وقفوا حيث وقف السلف فسلموا لله تعالى ولرسوله - ﷺ -، لما وقعوا فيما وقعوا فيه من الاضطراب.\nوالحاصل: أن المؤلف عفا الله عنه وافق الأشاعرة في نفي هذِه الصفة فأثبت جزءا من معناها، ولكنه خير من متأخريهم وغلاتهم الذين وافقوا المعتزلة والجهمية بقولهم: إن الله تعالى في كل مكان، وهو خير من صنف آخر منهم قالوا: إن الله ليس فوق العرش، ولا تحته، ولا يمينه، ولا شماله فوصفوه بالعدم المحض.\nوالحق الذي دلت عليه الأدلة من الكتاب والسنة والعقل والفطرة وإجماع الأمة أن الله تعالى فوق سماواته على عرشه، بائن من خلقه كما قال شيخ الإسلام ابن تيمية.\nفهذا كتاب الله من أوله إلى آخره، وسنة رسوله - ﷺ - من أولها إلى آخرها، ثم عامة كلام الصحابة والتابعين، ثم كلام سائر الأئمة، مملوء بما هو نص وإما ظاهر على أن الله -﷿- هو العلي الأعلى، هو فوق كل شيء، وهو على كل شيء، وأنه فوق العرش، وأنه فوق السماء. ا. هـ.\nوقد ذكر ابن القيم في \"الصواعق المرسلة\" ١/ ٢٩٣ - ٢٩٤، وابن أبي العز في \"شرح الطحاوية\" (ص ١٥٩) أن أدلة العلو لو بسطت لبلغت نحو ألف دليل، فعلى المتأول أن يجيب عن ذلك كله، وهيهات له بجواب صحيح عن بعض ذلك كما قاله شارح الطحاوية.\nوالمسألة مبسوطة في كتب العقائد ولعل فيما ذكر كفاية.\nانظر: \"الإبانة\" لأبي الحسن الأشعري (ص ٨٥)، \"مجموع الفتاوى\" لابن تيمية =","vol":"27","page":113},{"text":"﴿أَنْ يَخْسِفَ﴾ يغور (١) ﴿بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ﴾.\nقال الحسن: تتحرك بأهلها (٢). وقال الضحاك: تدور بهم وهم في قعرها (٣). وقال ابن كيسان: تهوي بهم (٤).\n\n<span data-type=\"title\" id=toc-5685>١٧ </span>- ﴿أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا﴾\nريحًا ذات حجارة، كما فعل بقوم لوط، وأصحاب الفيل (٥). ﴿فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ﴾ كيف إنذاري بالعذاب.\n\n<span data-type=\"title\" id=toc-5686>١٨ </span>- ﴿وَلَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ (١٨)﴾ إئكاري (٦).\n_________\n= ٥/ ١٢، وما بعدها، \"الصواعق المرسلة\" لابن القيم ٤/ ١٢٧٩، \"اجتماع الجيوش الإسلامية\" لابن القيم (ص ٩٥)، \"شرح العقيدة الطحاوية\" لابن أبي العز ٢/ ٣٨٠، \"الصفات الآلهية في الكتاب والسنة\" للدكتور محمد أمان (ص ٢٣٥).\n(١) انظر: \"عمدة الحفاظ\" للسمين الحلبي ١/ ٥٨١.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٧٨.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ٥٥ منسوبا ليحيى.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٦/ ٥٥ ولكنه نسبه لقطرب، وابن شجرة. ولم أجده منسوبا للضحاك.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٧٨ ولم ينسبه بل صدره بقوله: وقيل.\nولم أجده منسوبا لابن كيسان. وانظر في المعنى: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٥).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٧٩، \"زاد المسير\" لابن الجوزي ٨/ ٣٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢١٧.\nوانظر في المعنى: \"جامع البيان\" للطبري ٢٩/ ٨، \"تفسير القرآن\" للسمعاني ٦/ ١٢.\n(٦) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٥)، \"معالم التنزيل\" للبغوي ٨/ ١٧٩، \"زاد المسير\" لابن الجوزي ٨/ ٣٢٢.","vol":"27","page":114},{"text":"وأثبت بعض القراء الياء في هذه الحروف وأخواتها على الأصل (١). وحذفها بعضهم على الخط (٢).\n\n<span data-type=\"title\" id=toc-5687>١٩ </span>- ﴿أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ﴾\nأجنحتها وهي تطير، وتقبض أجنحتها بعد انبساطها (٣).\n﴿مَا يُمْسِكُهُنَّ﴾ ما يحبسهن في حال القبض والبسط أن يسقطن (٤)، ﴿إِلَّا الرَّحْمَنُ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ (١٩)﴾.\n\n<span data-type=\"title\" id=toc-5688>٢٠ </span>- ﴿أَمَّنْ هَذَا الَّذِي هُوَ جُنْدٌ لَكُمْ﴾\nقال ابن عباس - ﵄ -: منعة لكم. ﴿يَنْصُرُكُمْ مِنْ دُونِ الرَّحْمَنِ﴾ فيدفع عنكم ما أراد بكم (٥) ﴿إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ﴾.\n_________\n(١) كذا، والعبارة في (ت) أوضح ونصها: وأثبت ورش الياء في: نذيري، ونكيري في الوصل، وأثبتها يعقوب في الحالين على الأصل، وحذفها الباقون اتباعا للمصحف.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٤٥)، \"التيسير\" للداني (ص ١٧٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٥١.\n(٢) كذا، وفي (ت): (وحذفها الباقون). وانظر: \"السبعة\" لابن مجاهد (ص ٦٤٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٩.\n(٣) وجاءت العبارة في (ت) هكذا: ويقبضن: أي: يضربن بها جنوبهن. وقيل: يقبضن أجنحتهن بعد بسطها إذا وقفن من الطيران.\n(٤) انظر: \"جامع البيان\" للطبري ٢٩/ ٨، \"إيجاز البيان\" للنيسابوري ٢/ ٨٢٦، \"زاد المسير\" لابن الجوزي ٨/ ٣٢٢.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٧٩، القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢١٨.","vol":"27","page":115},{"text":"<span data-type=\"title\" id=toc-5689>٢١ </span>- قوله تعالى: ﴿أَمَّنْ هَذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ بَلْ لَجُّوا فِي عُتُوٍّ﴾\nتمادٍ في الضلال (١) ﴿وَنُفُورٍ﴾ تباعد من الحق (٢).\n\n<span data-type=\"title\" id=toc-5690>٢٢ </span>- ﴿أَفَمَنْ يَمْشِي مُكِبًّا عَلَى وَجْهِهِ﴾\nراكبًا رأسه في الضلالة والجهالة، أعمى القلب والعين، لا يبصر يمينًا ولا شمالًا، وهو الكافر (٣).\nوقال قتادة: هو الكافر أكبّ على معاصي الله في الدنيا، فحشره الله يوم القيامة على وجهه.\n﴿أَهْدَى أَمَّنْ يَمْشِي سَوِيًّا عَلَى صِرَاطٍ مُسْتَقِيمٍ﴾ وهو المؤمن (٤).\nوقوله: ﴿مُكِبًّا عَلَى وَجْهِهِ﴾ فعل غريب؛ لأن أكثر اللغة في التعدي واللزوم، أن يكون أفعلته ففعل، وهذا على ضده، يقال: كببت فلانا على وجهه فأكب. قال الله تعالى: ﴿فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ﴾ (٥).\n_________\n(١) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٩، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٥.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٧٩، \"الجامع لأحكام القرآن\" ١٨/ ٢١٨.\n(٣) انظر: \"النكت والعيون\" للماوردي ٦/ ٥٦، \"معالم التنزيل\" للبغوي ٨/ ١٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢١٩.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٥، والطبري في \"جامع البيان\" ٢٩/ ١٠، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٥.\n(٥) النمل: ٩٠، وانظر: \"معاني القرآن\" للفراء ٣/ ١٧١، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٥)، \"جامع البيان\" للطبري ٢٩/ ٩، \"الكشاف\" للزمخشري ٦/ ١٧٦، \"البحر المحيط\" لأبي حيان ٨/ ٢٩٧، \"الدر المصون\" للسمين الحلبي ١٠/ ٣٩٢.","vol":"27","page":116},{"text":"وقال النَّبي - ﷺ -: \"وهل يَكُبُّ الناسَ في النار على مناخرهم إلا حصائدُ ألسنتهم\" (١).\n_________\n(١) هذا جزء من حديث معاذ بن جبل - ﵁ -، ويروى مطولا ومختصرا وهو صحيح بمجموع طرقه. وقد رواه عن معاذ ثمانية أنفس:\n١ - أبو وائل شقيق بن سلمة:\nرواه الترمذي كتاب الإيمان، باب ما جاء في حرمة الصلاة (٢٦١٦)، وابن ماجه كتاب الفتن، باب كف اللسان في الفتنة (٣٩٧٣) من طريق عبيد الله بن معاذ الصنعاني.\nورواه النسائي في \"السنن الكبرى\" ٢/ ١٥٦ من طريق محمد بن ثور.\nورواه عبد الرزاق الصنعاني في \"المصنف\" ١١/ ١٩٤، ومن طريقه أحمد في \"المسند\" ٥/ ٢٣١ (٢٢٠١٦)، وعبد بن حميد (ص ٦٨)، والمروزي في \"تعظيم قدر الصلاة\" ١/ ٢١٩ عن محمد بن يحيى، والطبراني في \"المعجم الكبير\" ٢٠/ ١٣٠ عن إسحاق الدبري.\nثلاثتهم (عبيد الله، وابن ثور، وعبد الرزاق) عن معمر عن عاصم بن أبي النجود عن أبي وائل به.\n٢ - عبد الرحمن بن غنم: وعنه اثنان:\n- رواه أحمد في \"المسند\" ٥/ ٢٣٦ (٢٢٠٦٣)، ٢٤٥ (٢٢١٢٢)، والطبراني في \"المعجم الكبير\" ٢٠/ ٦٤ من طرق عن عبد الحميد بن بهرام عن شهر بن حوشب.\n- ورواه المروزي في \"تعظيم قدر الصلاة\" ١/ ٢١٩، والطبراني في \"المعجم الكبير\" ٢٠/ ٧٣ من طريق المبارك بن سعيد عن سعيد بن مسروق عن أيوب بن كريز.\nكلاهما (شهر، وابن كريز) عن عبد الرحمن بن غنم به.\n٣ - شهر بن حوشب:\nرواه الطبراني في \"المعجم الكبير\" ٢٠/ ١٠٣ من طريق حماد بن سلمة عن عاصم عن شهر به.","vol":"27","page":117},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٤ - أبو اليسر بن عمرو:\nرواه البزار في \"البحر الزخار\" ٤/ ٢١٩، والطبراني في \"المعجم الأوسط\" ٧/ ٢٨٣ عن عمرو بن مالك الراسبي عن فضيل بن سليمان عن يزيد بن سعيد عن أبيه عن جده أبي اليسر به.\nقال البزار، والطبراني ما خلاصته أنَّ هذا الطريق عن أبي اليسر لا يرويه إلا عمر ابن مالك عن فضيل. قال البزار: إسناده حسن، ومتنه غريب. ا. هـ.\n٥ - عروة بن النزال:\nرواه أبو داود الطيالسي في \"المسند\" (ص ٧٦)، ورواه ابن أبي شيبة في \"لإيمان\" (ص ١٦) عن محمد بن جعفر.\nورواه الطبراني في \"المعجم الكبير\" ٢٠/ ١٤٧ من طريق عمرو بن مرزوق.\nثلاثتهم (الطيالسي، وابن جعفر، وابن مرزوق) عن شعبة عن الحكم عن عروة به.\nوجاء بهذا الطريق من وجه آخر:\n٦ - ميمون بن شبيب، وعروة بن النزال:\nرواه أحمد في \"المسند\" ٥/ ٢٣٧ (٢٢٠٦٨) عن محمد بن جعفر، عن شعبة، عن الحكم، عن عروة، وميمون كلاهما عن معاذ به.\n٧ - ميمون بن شبيب:\nوجاء عنه من ثلاثة أوجه:\nالأول: رواه الطبراني في \"الكبير\" ٢٠/ ١٤٤ من طريق الأعمش، ومنصور كلاهما عن حبيب بن أبي ثابت عن ميمون به.\nالثاني: رواه ابن أبي شيبة في \"الإيمان\" (ص ١٦) من طريق الأعمش، والبيهقي في \"السنن الكبرى\" ٩/ ٢٠ من طريق منصور كلاهما عن الحكم عن ميمون به.\nالثالث: رواه الطبراني في \"المعجم الكبير\" ٢٠/ ١٤٢ من طريق فطر بن خليفة. ورواه المروزي في \"تعظيم قدر الصلاة\" ١/ ٢٢٠، والطبراني في \"المعجم الكبير\" ٢٠/ ١٤٣، والحاكم في \"المستدرك\" ٢/ ٤١٢ كلهم من طرق عدة عن الأعمش. كلاهما (فطر، والأعمش) عن الحكم، وحبيب بن أبي ثابت وهما عن ميمون به. =","vol":"27","page":118},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٨ - أبو عمرو الشيباني:\nرواه الطبراني في \"المعجم الكبير\" ٢٠/ ١٢٧ من طريق أبي معاوية الثقفي عن أبي عمرو به.\n٩ - نعيم بن وهب:\nرواه محمد بن نصر في \"تعظيم قدر الصلاة\" ١/ ٢٢١ من طريق عبد الله بن عمر عن نعيم به.\nوبعد: فهذِه هي طرق الحديث وبعد النظر فيها تلخص مسألتان:\nالأولى: أن الحديث يروى تارة مطولا، وتارة مختصرا. وعليه فليس كل هذِه الطرق فيها اللفظ الذي ذكره المؤلف. وإن كان أصل الحديث واحدًا.\nالثانية: أن عامة الرواة له عن معاذ متكلم في صحة سماعهم منه.\nومع ذلك فقد ذهب إلى تقوية الحديث جماعة من أهل العلم منهم:\n- أبو عيسى الترمذي حيث قال: حديث حسن صحيح.\n- وأبو بكر البزار حيث قال: إسناده حسن، ومتنه غريب.\n- وأبو عبد الله الحاكم، ووافقه على ذلك الحافظ الذهبي.\n- الهيثمي حيث قال في \"مجمع الزوائد\" ١٠/ ٣٠٠: رواه الطبراني بإسنادين، ورجال أحدهما ثقات.\n- الألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ١١٤.\nولكن خالف هؤلاء العلماء: الحافظ ابن رجب في \"جامع العلوم والحكم\" ٢/ ١٣٥ فذهب إلى أن طرقه عن معاذ كلها ضعيفة.\nقلت: والأمر كما قال ابن رجب، ولكن الحديث يصح بمجموع هذِه الطرق، كيف وللحديث شواهد عدة منها ما رواه الحاكم في \"المستدرك\" ٤/ ٢٨٦ عن عبادة بن الصامت وهو حديث صحيح فيه خبر معاذ. صححه الحاكم ووافقه الذهبي على أنه على شرط الشيخين. وتعقبهما الألباني في \"سلسلة الأحاديث الصحيحة\" ١/ ٦٩٩ بقوله: كلا بل هو صحيح فقط. ا. هـ وقبله الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٩٩. =","vol":"27","page":119},{"text":"فنظيره في الكلام قولهم: قشعتِ الريحُ السحاب فأقشعت، ونشرته فأنشر (١).\nقوله: ﴿مُكِبًّا﴾ فعل واقع (٢). قال الأعشى:\nمُكبًا على روقيه يحفر عرقه ... على ظهر عريان الطريقة أهيما (٣)\n\n<span data-type=\"title\" id=toc-5691>٢٣ </span>- ﴿قُلْ هُوَ الَّذِي أَنْشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِيلًا مَا تَشْكُرُونَ (٢٣) قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ <span data-type=\"title\" id=toc-5692>(٢٤) </span>وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ <span data-type=\"title\" id=toc-5693>(٢٥) </span>قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ <span data-type=\"title\" id=toc-5694>(٢٦)﴾</span>\n\n<span data-type=\"title\" id=toc-5695>٢٧ </span>- ﴿فَلَمَّا رَأَوْهُ﴾ يعني: العذاب في الآخرة، عن أكثر المفسرين (٤).\n_________\n= وقد توسع الحافظ الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٩٩ - ٣٠٣ بذكر شواهده، مما يقطع معها الناظر بصحة الحديث، والله أعلم.\n(١) هذا الكلام تابع للمبحث السابق، ومصادرهما واحدة.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٧١.\n(٣) البيت في ديوانه (ص ٢٩٥)، و\"جامع البيان\" للطبري ٢٩/ ٩ وفيهما: عرقها بدلا من: عرقه.\nوالبيت من قصيدة يمدح بها إياس بن قبيصة الطائي. وهو في وصف ثور شبه به ناقة.\nومكبًا: مطأطئًا رأسه. وروقيه: قرنيه. وعلى ظهر عريان الطريقة: على ظهر الطريق.\nوأهيما: منهار لا يتماسك. والشاهد منه للآية: مكبا.\n(٤) انظر: \"جامع البيان\" للطبري ٢٩/ ١١، \"معاني القرآن\" للزجاج ٥/ ٢٠١، \"معالم التنزيل\" للبغوي ٨/ ١٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٢٠.","vol":"27","page":120},{"text":"وقال مجاهد: يعني العذاب ببدر (١).\n﴿زُلْفَةً﴾ قريبا (٢)، وهو اسم وصف مصدر يستوي فيه المذكر والمؤنث، والواحد والاثنان والجميع (٣).\n﴿سِيئَتْ﴾ أخزيت ﴿وُجُوهُ الَّذِينَ كَفَرُوا﴾ فاسودت وعلتها الكآبة والغبرة (٤).\nتقول العرب: سؤته فسيء. ونظيره: سررته فسُرَّ، وشغلته فشُغل (٥). ﴿وَقِيلَ﴾ أي: وقال لهم الخزنة (٦).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٠، القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٠.\n(٢) قاله مجاهد أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١.\nوانظر المعنى في: \"مجاز القرآن\" لأبي عبيدة ٢/ ٦٢، \"غريب القرآن\" لليزيدي (ص ٣٨٢)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٥)، \"القرطين\" لابن مطرف الكناني (ص ١٧٣)، \"جامع البيان\" للطبري ٢٩/ ١١، \"معاني القرآن\" للزجاج ٥/ ٢٠١، \"تفسير مشكل القرآن\" لمكي (ص ٣٤٩)، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ١٦٤.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ١٨٠، \"البحر المحيط\" لأبي حيان ٨/ ٢٩٨، \"الدر المصون\" للسمين الحلبي ١٠/ ٣٩٤.\n(٤) انظر: \"الوسيط\" للواحدي ٤/ ٣٣١، \"معالم التنزيل\" للبغوي ٨/ ١٨٠.\n(٥) انظر: \"جامع البيان\" للطبري ٢٩/ ١١، ١٢، \"معاني الزجاج\" للزجاج ٥/ ٢٠١، \"الوسيط\" للواحدي ٤/ ٣٣١، \"تفسير القرآن\" للسمعاني ٦/ ١٤، \"معالم التنزيل\" للبغوي ٨/ ١٨٠، \"الدر المصون\" للسمين الحلبي ٣/ ٦٧٩، ١٠/ ٣٩٤.\n(٦) انظر: \"النكت والعيون\" للماوردي ٦/ ٥٧، \"معالم التنزيل\" للبغوي ٨/ ١٨٠، \"البحر المحيط\" لأبي حيان ٨/ ٢٩٨.","vol":"27","page":121},{"text":"﴿هَذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ﴾ أن نعجله لكم (١).\nوقرأ العامة: ﴿تَدَّعُونَ﴾ بتشديد الدال، تفتعلون من الدعاء عن أكثر العلماء. أي: تتمنون وتسألون (٢).\nوقال الحسن: معناه: تدَّعون ألا جنة ولا نار (٣).\nوقرأ الضحاك، وقتادة، ويعقوب: خفيفة الدال، أي: يدعون الله أن يأتيهم به. وهو قولهم: ﴿وَإِذْ قَالُوا اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ﴾ الآية (٤).\n_________\n= واختار الطبري في \"جامع البيان\" ٢٩/ ١٢ قولا آخر: حيث قال: وقال الله لهم.\n(١) قاله عبد الرحمن بن زيد. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢ واختاره.\nوهذا المعنى يتوجه على قراءة التخفيف: (تدعون) فالمعنى:\nهذا الذي كنتم به تستجعلون، وتدعون الله في قولكم ﴿اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ﴾ الأنفال: ٣٢، كما سيأتي في كلام المؤلف.\nانظر \"معاني القرآن\" للزجاج ٥/ ٢٠١.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ١٧١، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٥)، \"جامع البيان\" للطبري ٢٩/ ١٢، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٣٧)، \"المحتسب\" لابن جني ٢/ ٣٢٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٩.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٣.\nولكن ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٠)، وابن جني في \"المحتسب\" ٢/ ٣٢٥ نقلا عن الحسن أنه يقرأها بالتخفيف. وقراءته هذِه تلتئم مع القول الذي نقله عنه المؤلف.\n(٤) الأنفال: ٣٢، وانظر: \"معاني القرآن\" للفراء ٣/ ١٧١، \"جامع البيان\" للطبري ٢٩/ ١٢، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٠)، \"المبسوط في =","vol":"27","page":122},{"text":"<span data-type=\"title\" id=toc-5696>٢٨ </span>- ﴿قُلْ﴾ محمد لمشركي مكة،\nالذين يتمنون هلاكك، ويتربصون بك ريب المنون.\n﴿أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ﴾ فأماتني ﴿وَمَنْ مَعِيَ أَوْ رَحِمَنَا﴾ أبقانا وأخرَّ في آجالنا.\n﴿فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ﴾، فإنه واقع بهم لا محالة (١).\nوهذا اختيار الحسين بن الفضل (٢)، ومحمد بن جرير (٣).\nوقال بعضهم: ﴿قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ﴾ فعذبني ﴿وَمَنْ مَعِيَ أَوْ رَحِمَنَا﴾ غفر لنا ﴿فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ﴾ ونحن مع إيماننا خائفون من عذابه؛ لأن له أن يأخذنا بذنوبنا، ويعاقبنا ويهلكنا؛ لأن حكمه جارٍ، وأمره نافذ، وفعله واقع في ملكه، فنحن مع إيماننا خائفون من عذابه، فمن يمنعكم من عذاب الله وأنتم كافرون، وهذا معنى قول ابن عباس (٤)، واختيار عبد العزيز بن\n_________\n= القراءات العشر\" لابن مهران الأصبهاني (ص ٣٣٧)، \"المحتسب\" لابن جني ٢/ ٣٢٥، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٥٢.\nوقد سبق النقل عن \"معاني القرآن\" للزجاج ٥/ ٢٠١ في توجيه هذِه القراءة.\n(١) انظر: \"جامع البيان\" للطبري ٢٩/ ١٢، \"معالم التنزيل\" للبغوي ٨/ ١٨٠، \"الكشاف\" للزمخشري ٦/ ١٧٧، \"المحرر الوجيز\" لابن عطية ٥/ ٣٤٣.\n(٢) لم أجده عند غير المصنف.\n(٣) هو في \"جامع البيان\" ٢٩/ ١٢ كما سبق.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٠.\nوالقول ذكره الزمخشري في \"الكشاف\" ٦/ ١٧٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٣ ولم ينسباه.","vol":"27","page":123},{"text":"يحيى (١)، وابن كيسان (٢).\n\n<span data-type=\"title\" id=toc-5697>٢٩ </span>- ﴿قُلْ هُوَ الرَّحْمَنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا فَسَتَعْلَمُونَ﴾ بالياء.\nالكسائي، رواه عن علي - ﵁ - (٣)، الباقون بالتاء (٤).\n﴿مَنْ هُوَ فِي ضَلَالٍ مُبِينٍ﴾ نحن أم أنتم.\n\n<span data-type=\"title\" id=toc-5698>٣٠ </span>- ﴿قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا﴾\nغائرا ذاهبا نابضا في الأرض (٥) لا تناله الأيدي والدلاء (٦).\n_________\n(١) ذكره السلمي في \"حقائق التفسير\" ٣٤٦/ أ.\n(٢) لم أجده عند غير المصنف.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ١٧٢، \"السبعة\" لابن مجاهد (ص ٦٤٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٣٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٢٩.\nووجه هذِه القراءة أنها إخبار عن الكافرين الذين تقدم ذكرهم. ذكره الواحدي في \"الوسيط\" ٤/ ٣٣١.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٤٤)، \"التيسير\" للداني (ص ١٧٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٨٩.\nووجه هذِه القراءة: أنها على الخطاب وهو: (فستعلمون) كيف نذير لاتصاله بالخطاب.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦٢، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٦)، \"القرطين\" لابن مطرف الكناني (ص ١٧٣)، \"جامع البيان\" للطبري ٢٩/ ١٣، \"معاني القرآن\" للزجاج ٥/ ٢٠١.\n(٦) قاله سعيد بن جبير، أخرجه عنه الطبري في \"جامع البيان\" ٢٩/ ١٣، وابن حبان في \"الثقات\" ٨/ ٤٣٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ٥٧، والسمعاني في \"تفسير القرآن\" ٦/ ١٥.","vol":"27","page":124},{"text":"قال الكلبي (١) ومقاتل (٢): يعني ماء زمزم، وبئر ميمون الحضرمي. وهي بئر عادية قديمة (٣).\n﴿فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ﴾ ظاهر تناله الدلاء (٤).\nوقال عطاء، عن ابن عباس - ﵄ -: جار (٥).\n_________\n(١) أخرجه ابن المنذر، والفاكهي كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٨١ مقتصرا على ماء زمزم.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨١ مقتصرا على ماء زمزم.\nوالقول بلا نسبة في: \"النكت والعيون\" للماوردي ٦/ ٥٧، \"تفسير القرآن\" للسمعاني ٦/ ١٥، \"مبهمات القرآن\" للبلنسي ٢/ ٦٣٣.\n(٣) بئر ميمون: بئر بمكة بين البيت والحجون بأبطح مكة، وهي منسوبة إلى ميمون بن الحضرمي حفرها في الجاهلية.\nانظر: \"معجم ما استعجم\" للبكري ٢/ ١٢٨٥، \"معجم البلدان\" لياقوت ٥/ ٢٤٥.\n(٤) قاله سعيد بن جبير، أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٥٧.\nوقا له مجاهد، وقتادة، والحسن، وثعلب. ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٥.\nوالقول عند: ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٧٦)، الواحدي في \"الوسيط\" ٤/ ٣٣١، والبغوي في \"معالم التنزيل\" ٨/ ١٨١ بلا نسبة. وانظر \"القرطين\" لابن مطرف الكناني (ص ١٧٤).\n(٥) أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٨١، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٤ وعزاه للمصنف.\nوأخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٦، والطبري في \"جامع البيان\" ٢٩/ ١٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٥٨ عن قتادة. وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣ عن الضحاك.","vol":"27","page":125},{"text":"وقال المؤرج: عذب بلغة قريش (١).\n_________\n(١) لم أجده عند غير المؤلف.\nولكن القول ورد عن ابن عباس أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٦، والطبري في \"جامع البيان\" ٢٩/ ١٣.","vol":"27","page":126},{"text":"<span data-type=\"title\" id=toc-5699>٦٨ - سُورَة القلم</span>","vol":"27","page":127},{"text":"سورة القلم\nمكية (١)، وهي ألف ومائتان وستة وخمسون حرفًا، وثلاثمائة كلمة، واثنتان وخمسون آية (٢).\n[٣٢٠١] أخبرنا محمد بن القاسم (٣)، أخبرنا محمد بن مطر (٤)، حدثنا إبراهيم بن شَريك (٥)، حدثنا أحمد بن عبد الله (٦)، حدثنا سلاّم (٧)، حدثنا هارون (٨)، عن زيد بن أسلم (٩)، عن أبيه (١٠)، عن\n_________\n(١) بالإجماع. وممن قال بمكيتها ابن عباس كما أخرجه عنه ابن الضريس في \"فضائل القرآن\" (ص ٣٣).\nوقاله الحسن البصري وعكرمة: أخرجه عنهما البيهقي في \"دلائل النبوة\" ٧/ ١٤٢. وانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٧٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣١١، \"البيان في عد آي القرآن\" للداني (ص ٢٥٢)، \"مصاعد النظر\" للبقاعي ٣/ ١١٠، \"القول الوجيز\" للمخللاتي (ص ٣٢٢).\n(٢) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣١، \"البيان في عد آي القرآن\" للداني (ص ٢٥٢)، \"مصاعد النظر\" للبقاعي ٣/ ١١٠، \"القول الوجيز\" (ص ٣٢٢).\n(٣) ابن المرتب الفارسي أبو الحسن النيسابوري، لم يذكر بجرحٍ أو تعديل.\n(٤) في هامش الأصل، و(ت): (مطرف)، وما في الأصل هو الصواب، وهو عدل ضابط.\n(٥) الإمام المحدث الثقة.\n(٦) ابن يونس اليربوعي، ثقة حافظ.\n(٧) ابن سليم المدائني، متروك.\n(٨) مجهول.\n(٩) قال ابن حجر: هو تحريف، والصواب: زيد بن سالم جهله أبو حاتم.\n(١٠) قال الذهبي: زيد عن أبيه نكرة.","vol":"27","page":129},{"text":"أبي أمامة (١)، عن أبي بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة نون والقلم أعطاه الله تعالى ثواب الذين حسن أخلاقهم\" (٢).\n_________\n(١) صحابي مشهور.\n(٢) [٣٢٠١] الحكم على الإسناد.\nإسناده ساقط، ومتنه موضوع.\nالتخريج:\nقد سبق الكلام مبسوطا على الحديث.","vol":"27","page":130},{"text":"قوله ﷿:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5700>١ </span>- ﴿ن﴾ اختلف القراء فيه:\nفأظهر بعضهم نونه (١)، وأخفاها الآخرون.\nفأدغم النون الثانية من هجائها في الواو أبو بكر، والمفضل، وهبيرة، وورش، وابن محيصن، وابن عامر، والكسائي، ويعقوب (٢). وقرأ ابن عباس - ﵄ -: (نون) بكسر النون على إضمار حرف القسم (٣).\nوقرأ عيسى بن عمر: بالفتح، على إضمار الفعل (٤).\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٦٤٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣١٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣١، \"التيسير\" للداني (ص ١٤٨).\nقلت: وممن قرأ بهذِه القراءة: أبو عمرو، وحمزة، وأبو جعفر.\n(٢) من (ت).\nوانظر: \"السبعة\" لابن مجاهد (ص ٦٤٦)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣١٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣١، \"التيسير\" للداني (ص ١٤٨)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٥٣.\nوممن نص على قراءته لها: ابن عامر، والكسائي، وخلف.\nوأما بقية القراء فمختلف عنهم فهم مترددون بين القراءتين، وبسط ذلك في المبسوط.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٠)، \"المحرر الوجيز\" لابن عطية ٥/ ٣٤٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٢٣.\n(٤) \"إعراب القرآن\" للنحاس ٥/ ٣، \"المحرر الوجيز\" لابن عطية ٥/ ٣٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٢٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٠٢.","vol":"27","page":131},{"text":"واختلف المفسرون في معناه:\nفقال مجاهد (١)، ومقاتل (٢)، ومُرَّة الهَمْداني (٣)، وعطاء الخراساني (٤)، والسدي (٥)، والكلبي (٦): هو الحوت الذي يحمل الأرض.\nوهي رواية أبي ظبيان، عن ابن عباس - ﵄ - قال: أول ما خلق الله تعالى القلم، فجرى بما هو كائن، ثم رفع بخار الماء فخلق منه السموات، ثم خلق النون فبسط الأرض على ظهر النون، فتحرك\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٨، وذكره الواحدي في \"الوسيط\" ٤/ ٣٣٢، والبغوي في \"معالم التنزيل\" ٨/ ١٨٥.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٣٣٢، والبغوي في \"معالم التنزيل\" ٨/ ١٨٥، وابن الجوزي في \"زاد المسير\" ٨/ ٣٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٣.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٣، والشوكاني في \"فتح القدير\" ٥/ ٢٦٧.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٣، والشوكاني في \"فتح القدير\" ٥/ ٢٦٧.\n(٥) أخرجه أبو الشيخ في \"العظمة\" ٤/ ١٤٠٣.\nوذكره الواحدي في \"الوسيط\" ٤/ ٣٣٢، والبغوي في \"معالم التنزيل\" ٨/ ١٨٥، وابن الجوزي في \"زاد المسير\" ٨/ ٣٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٣\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٥، وابن الجوزي في \"زاد المسير\" (ص ٣٢٧)، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٣، والشوكاني في \"فتح القدير\" ٥/ ٢٦٧.","vol":"27","page":132},{"text":"النون، فمادت الأرض، فأثبتت بالجبال فإن الجبال لتفخر على الأرض، ثم قرأ ابن عباس: ﴿ن وَالْقَلَمِ وَمَا يَسْطُرُونَ (١)﴾ (١).\nواختلفوا في اسمه:\nفقال الكلبي (٢)، ومقاتل (٣): يهموت (٤).\n_________\n(١) أخرجه وكيع في نسخته عن الأعمش (٤)، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٧، والطبري في \"جامع البيان\" ٢٩/ ١٤، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٨٤، والآجري في \"الشريعة\" ١/ ٥١٨، ٢/ ٧٦٩، والحاكم في \"المستدرك\" ٢/ ٤٩٨، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٣٩، وفي \"السنن الكبرى\" ٩/ ٣، وأبو الشيخ في \"العظمة\" ٤/ ١٣٨٠، وابن منده في \"التوحيد\" ١/ ٩٤، ١٩٢، وابن بطة في \"الإبانة\" ٢/ ٢٣، ٣٣٦ من طرق عدة عن أبي ظبيان عن ابن عباس موقوفا عليه.\nوهو موقوف صحيح، وقد رواه عن ابن عباس جماعة غير أبي ظبيان.\nوهذا خبر غريب يحتاج إثباته إلى قول المعصوم - ﷺ -، ولا يمكن أن يقال فيه: إن له حكم الرفع إذ لا يبعد أن ابن عباس قد تلقاه عن مثل كعب الأحبار.\nوفوق ذلك فإن في متنه نكارة. قال ابن جزي في \"التسهيل لعلوم التنزيل\" (ص ٧٨٢): ويبطل قول من قال إنه الحوت بأنه لو كان كذلك لكان معربا بالرفع أو النصب أو الخفض، ولكان في آخره تنوين، فكونه موقوفا دليل على أنه حرف هجاء نحو \"الم\" وغيره من حروف الهجاء الموقوفة. اهـ.\nقلت: ولكن أول الخبر: (أول ما خلق الله القلم، فجرى بما هو كائن) ثابت مرفوع وموقوف، وشاهده حديث عبادة بن الصامت الذي سيذكره المصنف قريبا.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤.\n(٣) السابق.\n(٤) اليهموت: بفتح الياء المثناة التحتية، وسكون الهاء. قاله الآلوسي في \"روح المعاني\" ٢٩/ ٢٣.","vol":"27","page":133},{"text":"وقال أبو اليقظان (١) والواقدي (٢): ليوثا.\nوقال كعب: لوثوثا.\nوقال علي - ﵁ -: بلهوت (٣).\nوقال في بعض أراجيزه (٤):\nما لي أراكم كلكم سكوتا ... والله ربي خلق البلهوتا (٥).\nقالت الرواة: لما خلق الله تعالى الأرض، وفتقها؛ بعث الله تعالى من تحت العرش ملكًا، فهبط إلى الأرض حتى دخل تحت الأرض السبع، فوضعها على عاتقه إحدى يديه بالمشرق، والأخرى\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٥، والكرماني في \"غرائب التفسير\" ٢/ ١٢٣٥.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤ بلفظ: بلهموثا. ولم ينسبه.\n(٤) كذا، وكأن القائل علي بن أبي طالب - ﵁ -. وفى (ت): قال الراجز.\n(٥) لم أهتد لقائله.\nوالبيت ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤ وصدره بقوله: وقال الراجز. وذكره الكرماني في \"غرائب التفسير وعجائب التأويل\" ٢/ ١٢٣٥ كما هنا. فيحتمل أن يكون البيت منسوبا لعلي بن أبي طالب - ﵁ -، كما هو ظاهر كلام المصنف. والله أعلم.\nولكن ذكر محقق تفسير الكرماني نقلا عن \"الخصائص\" لابن جني أن البيت للشماخ. ولم أجده في \"الخصائص\".","vol":"27","page":134},{"text":"بالمغرب، باسطتين قابضتين على الأرضين السبع، حتى ضبطها، فلم يكن لقدمه موضع قرار، فأهبط الله تعالى من الفردوس ثورا له أربعون ألف قرن وأربعون ألف قائمة، وجعل قرار قدم الملك على سنامه فلم تستقر قدماه فأحدر الله تعالى ياقوتة حمراء (١) من أعلى درجة في الفردوس، وغلظها مسيرة خمسمائة عام، فوضعها بين سنام الثور إلى أذنيه، فاستقرت عليها قدماه، وقرون ذلك الثور خارجة من أقطار الأرض، ومنخراه في البحر، فهو يتنفس كل يوم نفسا، فإذا تنفس مد البحر، وإذا مد نفسه، جزر، فلم يكن لقوائم الثور موضع قرار، فخلق الله تعالى صخرة خضراء كغلظ سبع سموات وسبع أرضين، فاستقرت قوائم الثور عليها، وهي الصخرة التي قال لقمان لابنه: ﴿فَتَكُنْ فِي صَخْرَةٍ﴾ (٢) فلم يكن للصخرة مستقر. فخلق الله تعالى نونًا، وهو الحوت العظيم. فوضع الصخرة على ظهره، وسائر جسده خال والحوت على البحر، والبحر على متن الريح، والريح على القدرة، يقل الدنيا كلها بما عليها حرفان من كتاب الله تعالى، قال لها الجبار: كوني. فكانت (٣).\n_________\n(١) كذا، وفي الهامش، و(ت): خضراء.\n(٢) لقمان: ١٦.\n(٣) الخبر ذكره المصنف في \"عرائس المجالس\" (ص ٤)، والبغوي في \"معالم التنزيل\" ٨/ ١٨٦، وابن كثير في \"تفسير القرآن العظيم\"١٤/ ٨٢ وعزاه للبغوي، وجماعة من المفسرين، وذكره ابن القيم في كتابه \"المنار المنيف في الصحيح والضعيف\" (ص ٥٠، ٧٦، ٧٨) على أنه من الأخبار التي تقوم الشواهد الصحيحة على =","vol":"27","page":135},{"text":"وقال كعب الأحبار: إن إبليس تغلغل إلى الحوت الذي على ظهره الأرض كلها، فوسوس إليه وقال له: أتدري ما على ظهرك يالويثا من الأمم والدواب، والشجر والجبال وغيرها؟ لو لفظتهم ألقيتهم عن ظهرك أجمع.\nقال: فهم لويثا أن يفعل ذلك، فبعث الله تعالى دابة، فدخلت منخره، ووصلت إلى دماغه، فضج (١) الحوت إلى الله تعالى منها، فأذن لها فخرجت.\nقال كعب: والذي نفسي بيده، إنه لينظر إليها، وتنظر إليه، إن هم بشيء من ذلك عادت إليه كما كانت (٢).\nوقال بعضهم: هي آخر حروف الرحمن.\nوهي رواية عكرمة، عن ابن عباس - ﵄ - قال: ﴿الر﴾ (٣)، ﴿حم (١)﴾ (٤)، ﴿ن﴾ حروف الرحمن ﵎ مقطعة (٥).\n_________\n= بطلانه ووضعه، وذكره الدكتور محمد أبو شهبة في كتابه \"الإسرائيليات والموضوعات في كتب التفسير\" (ص ٣٠٥).\n(١) كذا. وكتب في الهامش: \"فعج\". وهو كذلك في \"عرائس المجالس\" للمصنف (ص ٤).\n(٢) ذكره المصنف في \"عرائس المجالس\" (ص ٤)، والبغوي في \"معالم التنزيل\" ٨/ ١٨٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤. وقائله هو كعب الأحبار. وعليه فالخبر من الإسرائيليات كسابقه.\n(٣) هود: ١.\n(٤) غافر: ١.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥، وذكره النحاس في \"إعراب القرآن\" ٥/ ٣. وذكره الواحدي في \"الوسيط\" ٤/ ٣٣٢، والبغوي في \"معالم التنزيل\" =","vol":"27","page":136},{"text":"وقال الحسن (١)، وقتادة (٢)، والضحاك (٣): النون: الدواة (٤).\nوهي رواية ثابت [البناني] (٥) عن ابن عباس - ﵄ - (٦).\n_________\n= ٨/ ١٨٦، وابن الجوزي في \"زاد المسير\" ٨/ ٣٢٧.\nوأخرجه الطبري أيضًا من طريق سعيد بن جبير، عن ابن عباس مثله.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٧، والطبري في \"جامع البيان\" ٢٩/ ١٥، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٨.\nوذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٧٧)، وفي \"القرطين\" لابن مطرف الكناني (ص ١٧٤)، والواحدي في \"الوسيط\" ٤/ ٣٣٣، والبغوي في \"معالم التنزيل\" ٨/ ١٨٦.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٧، والطبري في \"جامع البيان\" ٢٩/ ١٥، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٨، وذكره النحاس في \"إعراب القرآن\" ٥/ ٣، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٧٧)، وفي \"القرطين\" لابن مطرف الكناني (ص ١٧٤)، والواحدي في \"الوسيط\" ٤/ ٣٣٣.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٥.\n(٤) هذا التفسير جاء مرفوعا في رواية أبي هريرة بأسانيد لا يثبت منها شيء.\nرواه ابن أبي حاتم، وابن عساكر كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٨٣، والحكيم الترمذي في \"نوادر الأصول\" ٢/ ٣٥٤، وابن عدي في \"الكامل\" ٦/ ٢٦٩، والدارقطني في \"غرائب مالك\" كما في \"لسان الميزان\" لابن حجر ٧/ ٤١، والواحدي في \"الوسيط\" ٤/ ٣٣٣، وذكره السيوطي في \"الدر المنثور\" ٦/ ٣٨٨.\nقال ابن عدي: هذا بهذا الإسناد باطل منكر، وأقره الذهبي في \"ميزان الاعتدال\" ٤/ ٦١. وقال ابن كثير: غريب جدا.\n(٥) في الأصل، و(ت): \"الثمالي \"، والمثبت من \"جامع البيان\" للطبري، و\"الجامع لأحكام القرآن\" للقرطبي.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥، وعبد بن حميد وابن المنذر كما في =","vol":"27","page":137},{"text":"وقال فيه الشاعر:\nإذا ما الشوق برّح بي إليهم ... ألقت النون بالدمع السجوم (١)\nوقال معاوية بن قرة: هو لوح من نور (٢)، ورفعه إلى النبي - ﷺ - (٣).\n_________\n= \"الدر المنثور\" للسيوطي ٦/ ٣٨٨، وذكره السلمي في \"حقائق التفسير\" ٣٤٦/ أ، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٣، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٨٣.\nقال ابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٥ معلقا على هذا القول: فهذا إما أن يكون لغة لبعض العرب، أو تكون لفظة أعجمية عربت. ا. هـ\n(١) البيت لم أهتد لقائله. وهو في: \"المحرر الوجيز\" لابن عطية ٥/ ٣٤٥، \"مفاتيح الغيب\" للرازي ٣٠/ ٧٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٠٢، \"روح المعاني\" للألوسي ٢٩/ ٢٣.\nوالشاهد منه إطلاق النون وإرادة الدواة.\nولكن الآلوسي قال بعد ذكره: لم يثبت عربيا.\nوالسجوم: هو قطران الدمع، وسيلانه. انظر: \"لسان العرب\" لابن منظور ٤/ ١٩٤٦ سجم.\nويقال: لاق الدواة وألاقها. أي: أصلحها. اللسان.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٥، وابن الجوزي في \"زاد المسير\" ٨/ ٣٢٧، والكرماني في \"غرائب التفسير\" ٢/ ١٢٣٥.\n(٣) إسناده ضعيف.\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥ - ١٦، وذكره الماوردي في \"النكت والعيون\" ٦/ ٦٠ من طريق الفرات بن أبي الفرات عن معاوية بن قرة، عن أبيه عن النبي - ﷺ - قال: لوح من نور يجري بما هو كائن إلى يوم القيامة.\nووجه ضعفه أن فراتا هذا ضعيف بالاتفاق كما في \"ميزان الاعتدال\" للذهبي ٣/ ٣٤٣. =","vol":"27","page":138},{"text":"وقال ابن زيد: هو قسم أقسم الله تعالى به (١).\nوقال ابن كيسان: فاتحة السورة (٢).\nوقال عطاء: افتتاح اسمه نور، وناصر ونصير (٣).\nوقال محمد بن كعب: أقسم الله تعالى بنصرته المؤمنين. كما في قوله تعالى: ﴿وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ﴾ (٤).\nوقال جعفر الصادق: نهر في الجنة (٥).\n_________\n= قال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٨٣: مرسل غريب. اهـ.\nقلت: الخبر ليس مرسلا، لأن الذي يرويه عن النبي - ﷺ - هو قرة بن إياس وهو صحابي.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤، والشوكاني في \"فتح القدير\" ٥/ ٢٦٧.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٧ ولم ينسبه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٧، وابن الجوزي في \"زاد المسير\" ٨/ ٣٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤، والشوكاني في \"فتح القدير\" ٥/ ٢٦٧.\n(٤) الروم: ٤٧، والأثر ذكره البغوي في\"معالم التنزيل\" ٨/ ١٨٧، وابن الجوزي في \"زاد المسير\" ٨/ ٣٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤، والشوكاني في \"فتح القدير\" ٥/ ٢٦٧.\n(٥) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٣٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٤، والبلنسي في \"مبهمات القرآن\" ٢/ ٦٣٨.\nوتحصل مما ذكره المصنف أن في المراد بـ (ن) سبعة أقوال، وقد ذكر الماوردي في \"النكت والعيون\" ٦/ ٥٩ - ٦٠ أكثر منها، وفاته بعض ما ذكر المصنف. =","vol":"27","page":139},{"text":"﴿وَالْقَلَمِ﴾ وهو الذي يكتب به الذكر (١)، وهو قلم من نور طوله ما بين السماء والأرض (٢).\nويقال: لما خلق الله تعالى القلم -وهو أول ما خلقه- نظر إليه؛ فانشق بنصفين، ثم قال: اجر.\n_________\n= وسردها لا فائدة من ورائه، ذلك أن الصحيح من أقوال العلماء في المراد بـ (ن) وأمثالها من الأحرف المقطعة في أوائل السور أنها مما استأثر الله بعلمه، فيرد علمها إلى الله، ولا تفسر.\nوهذا القول محكي عن أبي بكر الصديق، وعمر، وعثمان، وعلي، وابن مسعود، والشعبي، والثوري، والربيع بن خثيم، واختاره أبو حاتم بن حبان وغيره.\nوما أجمل ما قاله العلامة عبد الرحمن السعدي في بيان المراد بقوله:\nالأسلم في الحروف المقطعة السكوت عن التعرض لمعناها من غير مستند شرعي، مع الجزم بأن الله تعالى لم ينزلها عبثا بل لحكمة لا نعلمها. ا. هـ.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١/ ١٥٤، \"تفسير القرآن العظيم\" لابن كثير ١/ ٢٥٠، \"تيسير الكريم الرحمن\" للسعدي (ص ٢٣).\n(١) قاله ابن عباس كما عند القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٥.\nومجاهد كما أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٨ وهو منصوب للأكثرين عند الواحدي في \"الوسيط\" ٤/ ٣٣٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٧.\nوهذا هو القول الأول في المراد بالقلم في الآية، وهو القول الذي اختاره الطبري في \"جامع البيان\" ٢٩/ ١٦ بقوله: وأما القلم فهو القلم المعروف، غير أن الذي أقسم به ربنا من الأقلام القلم الذي خلقه الله تعالى ذكره، فأمره فجرى بكتابة جميع ما هو كائن إلى يوم القيامة. اهـ وفي الآية قول آخر سيذكره المصنف قريبا. وبنحوه قال النحاس في \"معاني القرآن\" ٥/ ٥.\n(٢) قاله ابن جريج، ذكره عنه الماوردي في \"النكت والعيون\" ٦/ ٦٠. =","vol":"27","page":140},{"text":"فقال: يا رب، بم أجري؟ قال: بما هو كائن إلى يوم القيامة، فجرى على اللوح المحفوظ بذلك (١).\nقال عطاء: سألت الوليد بن عبادة بن الصامت: كيف كانت وصية أبيك حين حضره الموت؟\nقال: دعاني، فقال: أي بني. اتق الله، واعلم أنك لن تتقي الله، ولن تبلغ العلم حتى تؤمن بالله وحده، والقدر خيره وشره، إني سمعت رسول الله - ﷺ - يقول: \"إن أول ما خلق الله تعالى القلم، فقال له: اكتب. قال: يا رب، وما أكتب؟ قال: اكتب القدر. فجرى القلم في تلك الساعة بما كان وما هو كائن إلى الأبد\" (٢).\n_________\n= والقول بلا نسبة في \"معالم التنزيل\" للبغوي ٨/ ١٨٧، ومنسوب لعامة المفسرين عند الكرماني في \"غرائب التفسير\" ٢/ ١٢٣٦.\n(١) ذكره المصنف في \"عرائس المجالس\" (ص ١٤)، والبغوي في \"معالم التنزيل\" ٨/ ١٨٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٥، وصدره كالمصنف بـ \"يقال: ... \" وقال في العرائس: ويروى .. فذكره.\nوأخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٨، والطبري في \"جامع البيان\" ٢٩/ ١٧ عن ابن عباس بنحوه مختصرا.\n(٢) حديث صحيح. ويرويه عن عبادة بن الصامت - ﵁ - ستة أنفس:\nأولا: الوليد بن عبادة بن الصامت: ورواه عنه ثلاثة:\nأ- عطاء بن أبي رباح: ورواه عنه اثنان:\n١ - عبد الله بن السائب: رواه ابن أبي عاصم في \"السنة\" ١/ ٤٨، والآجري في \"الشريعة\" ٢/ ٨٦٤، وابن السائب: ثقة، فالإسناد صحيح.\n٢ - عبد الواحد بن سليم: أخرجه الطيالسي في \"المسند\" (ص ٧٩)، والترمذي كتاب تفسير القرآن، باب ومن سورة ﴿ن وَالْقَلَمِ﴾ (٣٣١٩)، والبخاري في =","vol":"27","page":141},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"التاريخ الكبير\" ٦/ ٩٢، والطبري في \"جامع البيان\" ٢٩/ ١٦، وابن أبي حاتم كما عند ابن كثير في \"تفسير القرآن العظيم\" ٨٤/ ١٤، وابن أبي عاصم في \"السنة\" ١/ ٤٩، واللالكائي في \"شرح أصول الاعتقاد\" ٤/ ٦١٥ كلهم من طرق عن عبد الواحد.\nوعبد الواحد فيه نظر كما قال البخاري، فالإسناد ضعيف، ولكن يقويه ما قبله.\nب- يزيد بن أبي حبيب:\nأخرجه أحمد في \"المسند\" ٥/ ٣١٧ (٢٢٧٠٧)، وابن أبي عاصم في \"السنة\" ١/ ٤٨ من طريق ابن لهيعة.\nج- سليمان بن حبيب:\nأخرجه ابن أبي عاصم في \"السنة\" ١/ ٥١ - ٥٢، واللالكائي في \"شرح أصول الاعتقاد\" ٤/ ٦٧٣.\nئانيا: أبو حفصة حبيش الشامي:\nأخرجه أبو داود كتاب السنة، باب في القدر (٤٧٠٠)، وأبو حفصة مستور الحال.\nثالثا: عبد العزيز الأردني:\nأخرجه ابن أبي عاصم في \"السنة\" ١/ ٤٨، واختلف في هذا الإسناد كما في \"تهذيب الكمال\" للمزي ٥/ ٤١٥.\nرابعا: سليمان بن مهران:\nأخرجه ابن وهب في \"القدر\" (٢٦)، وسليمان هو الأعمش لم يلق عبادة؛ فهو منقطع.\nخامسًا: محمد بن عبادة بن الصامت.\nأخرجه الآجري في \"الشريعة\" ١/ ٥١٦ من طريق معاوية الصدفى، وهو ضعيف.\nسادسا: أبو زيد الحمصي، أيوب بن زياد: أخرجه أحمد في \"المسند\" ٥/ ٣١٧ (٢٢٧٠٥)، والبخاري في \"التاريخ الكبير\" ٦/ ٩٢، والبزار كما في \"النكت الظراف\" لابن حجر ٤/ ٢٦١، وابن أبي عاصم في \"السنة\" ١/ ٥٠، والطبري في \"جامع البيان\" ٢٩/ ١٧، والآجري في =","vol":"27","page":142},{"text":"ويُحكى أن ابن الزيات دخل على بعض الخلفاء، فوجده مغموما. فقال له روح عني يا ابن الزيات.\nفأنشأ يقول:\nالهم فضل والقضاء غالب ... وكائن ما خُط في اللوح\nفانتظر الروح وأسبابه ... أيسر ما كنت من الروح (١)\nوقيل: أراد بالقلم الخط والكتابة، الذي أمتن الله تعالى على عباده بتعليمه إياهم ذلك، كما قال: ﴿عَلَّمَ بِالْقَلَمِ﴾ (٢) [العلق: ٤].\n_________\n= \"الشريعة\" ١/ ٥١٤، ٢/ ٧٩٢ كلهم من طرق عن معاوية بن صالح عن أبي زيد به. وإسناده حسن. قاله ابن المديني، فيما نقله عنه ابن حجر في \"النكت الظراف\".\n(١) ذكرها المصنف في \"عرائس المجالس\" (ص ١٤).\n(٢) قاله ابن بحر.\nذكره عنه الماوردي في \"النكت والعيون\" ٦/ ٦٠، والكرماني في \"غرائب التفسير\" ٢/ ١٢٣٦.\nوالقول في: \"تفسير القرآن\" للسمعاني ٦/ ١٧، \"زاد المسير\" لابن الجوزي ٨/ ٣٢٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٥٤، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٨٣ واختاره.\nقلت: والذي يظهر أنه ليس بين هذا القول والقول الأول كبير فرق. فأصحاب هذا القول وإن كانوا يقولون إن المراد بالقلم جنس الأقلام، إلا أنهم يتفقون مع أصحاب القول الأول على أن القلم إنما ذكر هنا لنيله شرف الكتابة في اللوح المحفوظ بأمر الله جل وعلا، ولذا فقد ذكر العلامة ابن القيم في كتابه \"التبيان في أقسام القرآن\" (ص ٢٠٦) أن الأقلام التي يكتب بها اثنا عشر قلما فذكر أن أولها =","vol":"27","page":143},{"text":"وقد أكثر الحكماء والبلغاء في وصف القلم ونفعه، ولم أُرد إخلاء هذا الكتاب عن نبذ من فصوصه:\nفقال ابن هيثم: من جلالة القلم أنه لم يكتب لله تعالى كتاب إلا به، لذلك أقسم الله تعالى به (١).\nوقيل: الأقلام مطايا الفتن، ورسل الكرام (٢).\nوقيل: القلم الطلسم الأكبر (٣).\nوقيل: البيان اثنان: بيان لسان، وبيان بنان، ومن فضل بيان البنان أن ما تثبته الأقلام باق على الأيام، وبيان اللسان تدرسه الأعوام (٤).\nوقال بعض الحكماء: قوام أمور الدين والدنيا بشيئين:\nالقلم والسيف، والسيف تحت القلم (٥). وفيه يقول شاعرهم:\n_________\n= القلم الذي خلقه الله أولا وأمره أن يكتب في اللوح، وقال: هو أفضلها، وأجلها، وقد قال غير واحد من أهل التفسير: إنه القلم الذي أقسم الله به.\n(١) ذكره الصولي في \"أدب الكتاب\" (ص ٦٨) وفيه: ابن ميتم بالميم.\n(٢) ذكره الصولي في \"أدب الكتاب\" (ص ٦٧) ونسبه لعمرو بن سعدة.\nونسبه القلقشندي في \"صبح الأعشى\" -كما في الصولي- إلى البحتري، ونسبه ابن عبد ربه في \"العقد الفريد\" ٤/ ٢٧٩ إلى كلثوم العتابي.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) أخرجه أبو سعد ابن السمعاني في \"أدب الإملاء والاستملاء\" ٢/ ٥٦٨ من طريق محمد بن جعفر الدينوري قال: قال بعض ملوك اليونانيين فذكره بنحوه.\nوالخبر ذكره أيضًا الصولي في \"أدب الكاتب\" (ص ٤٥)، والقلقشندي في \"صبح الأعشى\" ٢/ ٤٤٧، والزبيدي في \"حكمة الإشراق إلى كتاب الآفاق\" (ص ٤٠).","vol":"27","page":144},{"text":"إن يخدم القلم السيف الذي خضعت ... له الرقاب ودانت دونه (١) الأمم\nفالموت والموت لا شيء يغالبه ... ما زال يتبع ما يجري به القلم\nكذا قضى الله للأقلام مذ بريت ... إن السيوف لها مذ أرهفت خدم (٢)\nوللصنوبري:\nقلم من القصب الضعيف الأجوف ... أمضى من الرمح الطويل الأهيف\nومن النصال إذا بدت بقسِّيها ... ومن المهند ذي الصقال المرهف\nوأشد إقدامًا من الليث الذي ... يكوي القلوب إذا بدى في الموقف (٣)\n[٣٢٠٢] وأنشدنا الأستاذ أبو القاسم السدوسي (٤)، قال: أنشدني عبد السميع الهاشمي (٥)، قال: أنشدني ابن ضيعون (٦) لأبي تمام في\n_________\n(١) كذا. في الهامش: خوفه.\n(٢) لم أجدها.\n(٣) لم أجدها في ديوانه المطبوع بتحقيق الدكتور إحسان عباس.\n(٤) هو: الحسن بن محمد بن حبيب. يل: كذبه الحاكم.\n(٥) لم أجده.\n(٦) لم أجده.","vol":"27","page":145},{"text":"معناه:\nقوم إذا عزموا عداوة حاسد ... سفكوا الدما بأسنة الأقلام\nولضربة من كاتب ببنانه ... أمضى وأبلغ من دقيق حسام (١)\nوللبحتري:\nقوم إذا أخذوا الأقلام عن غضب ... ثم أستمدوا بها ماء المنيات\nنالوا بها من أعاديهم وإن كثروا ... ما لا ينال بحد المشرفيات (٢)\nوقال آخر:\nما السيف عضبا يضيئ رونقه ... أمضى على النائبات من قلمه (٣)\nولابن الرومي:\nفي كفه قلم ناهيك من قلم ... نبلا وناهيك من كف به اتشحا\n_________\n(١) [٣٢٠٢] الحكم على الإسناد:\nفيه أبو القاسم السدوسي تكلم فيه الحاكم وشيخه ومن فوقه لم أجده. والبيتان لم أجدهما في ديوان أبي تمام.\n(٢) لم أجده في ديوانه بعد الرجوع للمطبوع منه.\n(٣) لم أجده.","vol":"27","page":146},{"text":"يمحو وبثبت أرزاق العباد به ... فما المقادير إلا ما وحى ومحا (١)\nوأنشد بعضهم في وصفه:\nوأخرس ينطق بالمحكمات ... وجثمانه صامت أجوف\nبمكة ينطق في خفية ... وبالشام منطقه يعرف (٢)\nوللمتنبي (٣) في وصفه:\nنحيف الشوى يعدو على أم رأسه ... ويحفى فيقوى عدوه حين يقطع\nيمج ظلامًا في نهار لسانه ... ويفهم عمن قال ما ليس يسمع (٤)\nوقال آخر:\nوما شجرات نابتات بقفرة ... إذا قُطعت صارت مطايا الأصابع\n_________\n(١) \"ديوان ابن الرومي\" ٢/ ٣٩.\nوهما من قصيدة طويلة قالها ابن الرومي في إسماعيل بن بلبل وزير المعتمد.\n(٢) لم أجده.\n(٣) في الأصل: ولآخر والمثبت من (ت).\n(٤) \"ديوان المتنبي\" (ص ٣١ - ٣٢).\nوالبيتان من قصيدة قالها في صباه يمدح علي بن أحمد الطائي.\nوالشوى: الأطراف. ويحفى: يكل. ويمج: يقذف. والمراد بالظلام: الحبر، والنهار: الورق. واللسان: رأس القلم. وكل ذلك في وصف القلم.","vol":"27","page":147},{"text":"لهنّ بكاء العاشقين ولونهم ... سوى إنما (١) يبكين سود المدامع\nوقال آخر:\nله قلم نتائجه المعاني ... وأحكام الأئمة والقضاة\nتناط بحده الأقدار طُرًّا ... بمحيا بعض خلق أو ممات\nبمشية حية وبلون جان ... وجرم متيم وشبا الظبات (٢)\n﴿وَمَا يَسْطُرُونَ﴾ يكتبون (٣). ويجوز أن يكون معناه: وسطرهم، يعني\n_________\n(١) في الأصل: أنها والمثبت من (ت)، والأبيات لم أهتد لقائلها.\n(٢) لم أجده عند غير المصنف.\n(٣) قاله ابن عباس.\nوأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٩، والحاكم في \"المستدرك\" ٢/ ٤٩٨ وصححه ووافقه الذهبي، من طرق عنه.\nوقاله مجاهد وقتادة: أخرجه عبد بن حميد، والطبري في \"جامع البيان\" ٢٩/ ١٧. وجاء عن ابن عباس تفسير آخر قال: يعملون. أخرجه عبد بن حميد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٩.\nوالمعنى في: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٧)، و\"القرطين\" لابن مطرف الكنانى (ص ١٧٤). وهذا القول مبني على القول بأن (ما) هنا موصولة، أي: والذي يكتبون.\nانظر: \"التحرير والتنوير\" لابن عاشور ١٤/ ٦٠.","vol":"27","page":148},{"text":"السفرة، وهي جمع الكتبة (١).\n\n<span data-type=\"title\" id=toc-5701>٢ </span>- قوله -﷿-: ﴿مَا أَنْتَ بِنِعْمَةِ رَبِّكَ﴾ بنبوة ربك.\n﴿بِمَجْنُونٍ﴾ يعني: إنك لا تكون مجنونا وقد أنعم عليك بالنبوة والحكمة، وقيل: بعصمة ربك (٢).\nوقيل: هو كما يقال: ما أنت بمجنون والحمد لله (٣).\nوقيل: معناه ما أنت بمجنون والنعمة لربك، كقولهم: سبحانك اللهم وبحمدك أي: والحمد لك (٤).\nوقال لبيد:\nوفارقني جار بأربد نافع (٥)\n_________\n(١) \"زاد المسير\" لابن الجوزي ٨/ ٤٢٨ وقال: حكاه الثعلبي. \"الدر المصون\" للسمين الحلبي ١٠/ ٣٩٩.\nوهذا القول مبني على القول بأن (ما) هنا مصدرية، أي: وسطرهم.\nانظر: \"التحرير والتنوير\" لابن عاشور ١٤/ ٦٠.\n(٢) \"معالم التنزيل\" للبغوي ٨/ ١٨٧.\n(٣) \"معالم التنزيل\" للبغوي ٨/ ١٨٧، \"إيجاز البيان\" لبيان الحق النيسابوري ٢/ ٢٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٢٦.\n(٤) \"معالم التنزيل\" للبغوي ٨/ ١٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٢٦، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٠٠.\n(٥) البيت في \"ديوانه\" (ص ٨٨) وهو عجز بيت صدره:\nوقد كنت في أكناف جار مضنة\nوهو من قصيدة يرثي فيها أخاه أربد. وقوله: وفارقني .. الخ أي: فارقني جار نافع، يعني أنه هو المفارق. =","vol":"27","page":149},{"text":"أي: وهو أربد (١).\nوقال النابغة الذبياني (٢):\nلم يُحرموا حسن العزاء وأمهم ... زحفت إليه بناتق مذكار <span data-type=\"title\" id=toc-5702>(٣)</span>\nأي: وهو ناتق.\n\n٣ - ﴿وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (٣)﴾\nغير مقطوع ولا منقوص، من قولهم حبل منين إذا كان غير متين، من قولهم: مننت الحبل إذا قطعته <span data-type=\"title\" id=toc-5703>(٤)</span>.\n\n٤ - ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (٤)﴾\n_________\n= وهو في: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٢٦، \"البحر المحيط\" لأبي حيان ٨/ ٣٠٣، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٠١. مع اختلاف في بعض ألفاظه عما في الديوان.\n(١) قال في \"الدر المصون\" للسمين الحلبي: وهذا ليس بتفسير إعراب، بل تفسير معنى.\n(٢) في الأصل: آخر والمثبت من (ت).\n(٣) البيت في \"ديوانه\" (ص ٨٩) ضمن قصيدة. والناتق المذكار هي التي تخرج ما عندها من ذكور.\nوالبيت في: \"الأمالي\" لأبي على القالي ١/ ١٥٢، ٢/ ٣٠٧، \"سمط اللآلئ\" للبكري ١/ ٤٥، ٤٠٧، ٢/ ٩٥٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٢٦. وفي ألفاظه عندهم اختلاف.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٧٣، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٧)، و\"القرطين\" لابن مطرف الكناني (ص ١٧٤)، \"جامع البيان\" للطبري ٢٩/ ١٨، \"معاني القرآن\" للزجاج ٥/ ٢٠٤، \"معالم التنزيل\" للبغوي ٨/ ١٨٧.","vol":"27","page":150},{"text":"قال ابن عباس (١) ومجاهد (٢): دين عظيم.\nوقال الحسن: كان خلقه آداب القرآن (٣).\nوسئلت عائشة - ﵂ - عن خلق رسول الله - ﷺ - فقالت: كان خلقه القرآن (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨، وابن المنذر، وابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٠، وذكره النحاس في \"إعراب القرآن\" ٥/ ٦، \"معالم التنزيل\" للبغوي ٨/ ١٨٧.\nوجاء هذا المعنى عن ابن زيد، أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩.\n(٢) أخرجه أبو عبيد في \"فضائل القرآن\" (ص ١١٢)، والطبري في \"جامع البيان\" ٢٩/ ١٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٧.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٧، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٨.\nوجاء هذا المعنى عن علي بن أبي طالب: ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٧.\nوعن عطية العوفي: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩، وذكره الماوردي في \"النكت والعيون\" ٦/ ٦١.\n(٤) حديث صحيح. رواه عن عائشة ثمانية أنفس:\nأولًا: سعد بن هشام بن عامر: ورواه عنه اثنان:\nأ- زرارة بن أوفى: رواه عنه قتادة بن دعامة وعنه رواه أربعة أنفس:\n١ - سعيد بن أبي عروبة:\nرواه مسلم كتاب صلاة المسافرين، باب جامع صلاة الليل (٧٤٦)، والنسائي كتاب قيام الليل، باب قيام الليل ٣/ ١٩٩، والطبري في \"جامع البيان\" ٢٩/ ١٩، والبيهقي في \"السنن الكبرى\" ٣/ ٢٩ من وجهين، وفي \"دلائل النبوة\" ١/ ٣٠٨. كلهم من طرق عن سعيد بن أبي عروبة به. غير أن رواية الطبري جاء فيها: عن قتادة قال. وذكر لنا أن سعدًا سأل عائشة، فذكره. =","vol":"27","page":151},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٢ - معمر بن راشد البصري:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٧، وفي \"المصنف\" ٣/ ٣٩، ومن طريقه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٢٩٢، والحاكم في \"المستدرك\" ٢/ ٤٩٩. ورواه الطبري في \"جامع البيان\" ٢٩/ ١٨ عن محمد بن ثور كلاهما عن معمر به، غير أن رواية الطبري عن قتادة قال: سألت عائشة فأسقط واسطتين. وعليه فرواية الطبري معضلة.\n٣ - هشام الدستوائي:\nرواه الدارمي في \"المسند\" ١/ ٣٤٤، والبيهقي في \"السنن الكبرى\" ٣/ ٣٠ من طريق ابن قدامة كلاهما عن معاذ بن هشام عن أبيه به.\n٤ - همام:\nرواه أحمد في \"المسند\" ٦/ ٩٤ (٢٤٦٣٦) عن بهز، وأبو داود كتاب الصلاة، باب في صلاة الليل (١٣٤٢) عن حفص بن عمر. كلاهما عن همام به.\nب- الحسن البصري:\nرواه الطبري في \"جامع البيان\" ٢٩/ ١٩ من طريق آدم بن أبي إياس، وأبو عبيد في \"فضائل القرآن\" (ص ١١٢)، والواحدي في \"الوسيط\" ٤/ ٣٣٤ من طريق عبد الله ابن المبارك. كلاهما آدم وابن المبارك عن المبارك بن فضالة. والمبارك يدلس تدليس التسوية وقد عنعن، والحسن لم يسمع من سعد؛ وعليه فالإسناد ضعيف. وأخرج حديث سعد غير من سبق عبد بن حميد، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٩.\nثانيًا: جبير بن نفير:\nرواه الطبري في \"جامع البيان\" ٢٩/ ١٩ من طريق عبد الله بن وهب، وأبو الشيخ في \"أخلاق النبي - ﷺ -\" (ص ١٩) من طريق ابن مهدي. كلاهما عن معاوية بن صالح عن أبي الزاهرية عن جبير.\nثالثا: عبد الله بن شقيق العقيلي:\nرواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٩. =","vol":"27","page":152},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رابعًا: يزيد بن بابنوس:\nرواه النسائي كما في \"تحفة الأشراف\" ١٢/ ٣٣٦ ولم أجده في المطبوع، والحاكم في \"المستدرك\" ٢/ ٣٣٢، والبيهقي في \"دلائل النبوة\" ١/ ٣٠٩ كلهم من طريق أبي عمران الجوني عن يزيد به. ويزيد مختلف فيه.\nخامسًا: الحسن البصري:\nرواه أحمد في \"المسند\" ٦/ ٢١٦ (٢٥٨١٣) عن إسماعيل عن يونس عن الحسن به. والحسن لم يدرك عائشة.\nسادسًا: زينب بنت يزيد:\nرواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٩.\nسابعًا: أبو الدرداء:\nرواه ابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٨٩، والبيهقي في \"دلائل النبوة\" ١/ ٣٠٩، والواحدي في \"الوسيط\" ٤/ ٣٣٤ من طريق أبي إدريس الخولاني عن أبي الدرداء به.\nثامنا: رجل من بني سوادة:\nرواه أحمد في \"المسند\" ٦/ ١١١ (٢٤٨٠٠)، وابن ماجه كتاب الأحكام، باب الحكم فيمن كسر شيئًا (٢٣٣٣) من طريق شريك النخعي عن قيس بن وهب عنه به. قال البوصيري في \"مصباح الزجاجة\" ٣/ ٣١: إسناده ضعيف للجهالة بالتابعي.\nوالحاصل:\nأن الحديث ثابت، وإن كان في بعض طرقه ضعف، ثم إنني لم أذكر من طرقه هنا إلا ما يتعلق باللفظ المذكور. وإلا فالحديث يروى من طرق عدة، وبألفاظ متنوعة مطولا ومختصرا في وصف قيام النبي - ﷺ - في الليل، وسيذكره المصنف عند كلامه على سورة المزمل، وسيأتي مزيد بيان له هناك إن شاء الله تعالى.\nومعنى قول عائشة هذا كما قال الحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٨٧: أنه - ﷺ -، صار امتثال القرآن أمرا ونهيا سجية له، وخلقا تطبعه، وترك طبعه الجبلي، فمهما أمره القرآن فعله، ومهما نهاه عنه تركه، هذا مع ما جبله الله =","vol":"27","page":153},{"text":"وقال قتادة: هو ما كان يأتمر به من أمر الله -﷿-، وينتهى عما نهى الله سبحانه (١).\nوقال الجُنيد: سمي خلقه عظيما لأنه لم يكن له همة لشيء سوى الله تعالى (٢).\nقال الواسطي: لأنه جاد بالكونين عوضا عن الحق (٣).\nوقيل: لأنه عاشرهم بخُلقه وباينهم بقلبه، فكان ظاهره مع الخلق وباطنه مع الحق (٤).\nوأوصى بعض الحكماء رجلا فقال: عليك بالخلق مع الخلق وبالصدق مع الحق (٥).\nوقيل: لأنه امتثل تأديب الله تعالى إياه بقوله: ﴿خُذِ الْعَفْوَ﴾ (٦) الآية.\nوقيل: عظم خلقه حيث صغر (الخلق و) (٧) الأكوان في عينه بعد\n_________\n= عليه من الخلق العظيم من الحياء والكرم والشجاعة والصفح والحلم وكل خلق جميل. أهـ.\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٣٣٤، والبغوي في \"معالم التنزيل\" ٨/ ١٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٧.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٧.\n(٣) ذكره السلمي في \"حقائق التفسير\" ٣٤٦/ ب.\n(٤) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٦ على أنه كلام متصل بكلام الجنيد.\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٦.\n(٦) الأعراف: ١٩٩، والقول ذكره البغوي في \"معالم التنزيل\" ٨/ ١٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٧.\n(٧) من (ت).","vol":"27","page":154},{"text":"مشاهدة مكونها (١).\nوقيل: سمي خلقه عظيمًا لاجتماع مكارم الأخلاق فيه (٢) يدل عليه:\n[٣٢٠٣] ما أخبرنا أبو القاسم الحسن بن محمد بن الحسن المفسر (٣)، أنبأنا أبو عبد الله محمد بن أحمد -يعني: الصفار (٤) - حدثنا ابن أبي الدنيا (٥)، حدثنا الدراوردي (٦)، عن ابن عجلان (٧)، عن القعقاع (٨)، عن أبي صالح (٩)، عن أبي هريرة رضي عنه قال: قال رسول الله - ﷺ -: \"بعثت ليتمم بي مكارم الأخلاق\" (١٠).\n_________\n(١) ذكره السلمي في \"حقائق التفسير\" ٣٤٦/ ب ونسبه للحسين، ولعله ابن الفضل.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٢٧.\n(٣) قيل: كذبه الحاكم.\n(٤) في (ت): أبو عبد الله الصفار.\nوهو الشيخ الإمام المحدث القدوة.\n(٥) صدوق حافظ، صاحب تصانيف.\n(٦) هو عبد العزيز بن محمد، صدوق كان يحدث من كتب غيره فيخطئ.\n(٧) صدوق إلا أنه اختلطت عليه أحاديث أبي هريرة.\n(٨) القعقاع بن حكيم الكناني، ثقة.\n(٩) ذكوان السمان الزيات، ثقة ثبت.\n(١٠) [٣٢٠٣] الحكم على الإسناد:\nإسناده ضعيف، وفيه سقط ومتنه صحيح بمتابعاته وشواهده.\nشيخ المصنف تكلم فيه الحاكم، وشيخ ابن أبي الدنيا سقط عند المصنف، وهو محمد بن سليم البغدادي، كذبه ابن معين كما في \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٢٧٥. =","vol":"27","page":155},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nالحديث مداره على محمد بن عجلان، عن القعقاع بن حكيم، عن أبي صالح، عن أبي هريرة. ورواه عن ابن عجلان اثنان:\nأ- عبد العزيز بن محمد الدراوردي:\nرواه ابن أبي الدنيا في \"مكارم الأخلاق\" (ص ١٨)، ومن طريقه المصنف من طريق محمد بن سليم.\nورواه أحمد في \"المسند\" ٢/ ٣٨١ (٨٩٥٢)، وابن سعد في \"الطبقات الكبرى\" ١/ ١٩٢، والخرائطي في \"مكارم الأخلاق\" ١/ ١، والبيهقي في \"السنن الكبرى\" ١٠/ ١٩١، والسمعاني في \"أدب الإملاء والاستملاء\" ١/ ١٨٥ كلهم من طريق سعيد بن منصور.\nورواه البخاري في \"الأدب المفرد\" (٢٧٣) عن إسماعيل بن أبي أويس.\nورواه الحاكم في \"المستدرك\" ٢/ ٦١٣ من طريق إبراهيم الحزامي.\nورواه الخطيب البغدادي في \"الجامع لأخلاق الراوي وآداب السامع\" ١/ ٩٣ من طريق محمد بن إسحاق السهمي.\nورواه قاسم بن أصبغ في \"المجتبى\" كما في \"شرح الموطأ\" للزرقاني ٤/ ٢٥٦، ومن طريقه ابن عبد البر في \"التمهيد\" ٢٤/ ٣٣٣ من طريق إبراهيم بن حمزة الزبيري.\nورواه ابن عبد البر في \"التمهيد\" ٣٤/ ٣٣٣ من طريق مصعب بن عبد الله الزبيري. سبعتهم عن الدراوردي به.\nب- يحيى بن أيوب:\nرواه الدارمي في \"المسند\" ٢/ ٣٢٣، والطبراني في \"مكارم الأخلاق\" (ص ٣١٥)، والخرائطي في \"مكارم الأخلاق\" ١/ ٤، والبيهقي في \"السنن الكبرى\" ١٠/ ١٩٢، وفي \"الآداب\" (١٨٤) كلهم من طريق سعيد بن أبي مريم عن يحيى عن ابن عجلان به بلفظ: \"أكمل المؤمنين إيمانا أحسنهم خلقا\". وأخرجه من حديث أبي هريرة ابن عساكر كما في \"تهذيب تاريخ دمشق\" ٥/ ٤٣٨. =","vol":"27","page":156},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والحديث مداره كما سبق على ابن عجلان، وهو صدوق وعليه فالحديث حسن.\nوممن حكم عليه من العلماء:\n- الحاكم، ووافقه الذهبي حيث قال: صحيح على شرط مسلم. ا. هـ.\nوابن عجلان أخرج له مسلم مقرونا؛ فلا يسلم لهما ما قالا.\n- الحافظ ابن عبد البر في \"التمهيد\" ٢٤/ ٣٣٣ حيث فال: هذا الحديث يتصل من طرق صحاح عن أبي هريرة وغيره.\n- الهيثمي في \"مجمع الزوائد\" ٨/ ١٨٨ حيث قال عن إسناد أحمد: رجاله رجال الصحيح.\nالشيخ أحمد شاكر في تحقيق \"المسند\" ١٧/ ٧٩ قال: إسناده صحيح.\nالشيخ الألباني في \"سلسلة الأحاديث الصحيحة\" ١/ ٧٥ قال: إسناده حسن.\nقلت: والأقرب في حال إسناده الحسن كما ذهب إليه الشيخ الألباني. ولكن له شواهد عدة منها:\n١ - أن مالك بن أنس ذكره في \"الموطأ\" ٢/ ٩٠٤ بلاغًا، ومن طريقه ابن سعد في \"الطبقات الكبرى\" ١/ ١٩٣.\n٢ - حديث جابر بن عبد الله:\nرواه الطبراني في \"المعجم الأوسط\" ٧/ ٧٤، والبغوي في \"شرح السنة\" ١٣/ ٢٠٢ من طريق يوسف بن محمد بن المنكدر عن أبيه عن جابر به.\nوالحديث تفرد به عن يوسف عمر بن إبراهيم القرشي كما قال الطبراني، والقرشي ضعيف قاله الهيثمي في \"مجمع الزوائد\" ٨/ ١٨٨. قلت: ويوسف ضعيف أيضًا.\n٣ - معاذ بن جبل:\nرواه قاسم بن أصبغ، ومن طريقه ابن عبد البر في \"التمهيد\" ٢٤/ ٣٣٤ من طريق مكحول عن شهر بن حوشب عن معاذ فذكره.\nوقال يزيد بن هارون -أحد رواته -كما في \"التمهيد\": لا أعلمه إلا قال: شهر عن عبد الرحمن بن غنم عن معاذ.\nقلت: وفي شهر كلام مشهور.","vol":"27","page":157},{"text":"وقال: \"أدبني ربي فأحسن تأديبي\" (١).\n_________\n= ٤ - زيد بن أسلم:\nرواه ابن وهب في \"الجامع\" ٢/ ٥٨٤ عن هشام بن سعد عن زيد مرسلا.\nوهو مرسل صحيح، قاله الألبانى في \"سلسلة الأحاديث الصحيحة\" ١/ ٧٥.\nوالحاصل: أن الحديث من هذِه الطرق، وبما سقته من شواهد، يكون صحيحا بمجموعها. وهو معنى كلام الحافظ ابن عبد البر في \"التمهيد\" ٢٤/ ٣٣٣ - ٣٣٤: هذا الحديث يتصل من طرق صحاح عن أبي هريرة وغيره عن النبي - ﷺ -. ثم قال: وهو حديث مدني صحيح. أهـ.\nوبنحوه قال الألباني في \"سلسلة الأحاديث الصحيحة\" ١/ ٧٥.\n(١) حديث ضعيف، رواه عبد الله بن مسعود، وعلي بن أبي طالب، وعبد الله بن عمر، ورجل من بني سليم.\n١ - أما حديث ابن مسعود:\nفأخرجه السمعاني في \"أدب الإملاء والاستملاء\" ١/ ٨٦ من طريق سفيان الثوري عن الأعمش قال: قال عبد الله فذكره بلفظ: \"إن الله أدبني\".\nقال السخاوي في \"المقاصد الحسنة\" (ص ٥٢): إسناده منقطع فيه من لم أعرفه.\n٢ - وأما حديث علي بن أبي طالب:\nأخرجه العسكري في \"الأمثال\" كما في \"الفتاوى\" لابن حجر (ص ٧)، وسبط ابن الجوزي في \"مرآة الزمان\" كما في \"كشف الخفاء\" للعجلوني ١/ ٧٠ من طريق السدي عن أبي عمارة عن علي بن أبي طالب به.\nقال ابن حجر في \"الفتاوى\" (ص ٧): سنده غريب، وقد سئل عنه بعض الأئمة فأنكروا وجوده. اهـ.\nوقال السخاوي في \"المقاصد الحسنة\" (ص ٥٢): سنده ضعيف جدا، وإن اقتصر شيخنا على الحكم عليه بالغرابة. ا. هـ.\n٣ - عبد الله بن عمر:\nأخرجه أبو نعيم في \"ذكر أخبار أصبهان\" ١/ ١١٧ من طريق مالك عن نافع عن =","vol":"27","page":158},{"text":"[٣٢٠٤] أخبرنا أبو عمرو أحمد بن أبي الفراتي (١)، حدثنا أبو العباس الأصم (٢)، أنبأنا ابن عبد الحكم (٣)، أنبأنا أبي (٤)\n_________\n= ابن عمر به نحوه. وفي سنده أحمد بن يحيى بن الحجاج حدث بمناكير، وهذا منها كما نص عليه أبو نعيم.\n٤ - رجل من بني سليم:\nأخرجه السرقسطي في \"دلائل النبوة\" كما في \"المقاصد الحسنة\" للسخاوي (ص ٥٢) من طريق الزهري عنه ولفظه: \"أدبني ربي ونشأت في بني سعد\".\nوالحاصل: أن الحديث وإن تعددت مخارجه فكلها ضعيفة وممن صرح بذلك:\n١ - ابن تيمية في \"مجموع الفتاوى\" ١٨/ ٣٧٥ قال: المعنى صحيح، لكن لا يعرف له إسناد ثابت.\n٢ - السخاوي في \"المقاصد الحسنة\" (ص ٥٢) قال: وبالجملة فهو كما قال ابن تيمية لا يعرف له إسناد ثابت.\n٣ - الزركشي في \"اللآلئ المنثورة\" (ص ١٦٠) قال: معناه صحيح، لكن لم يأت من طريق صحيح.\nوقال سبط ابن الجوزي كما في \"كشف الخفاء\" للعجلوني ١/ ٧٠: وقد تكلم على الحديث الأصمعي، وأبو عمرو بن العلاء، والأزهري، وصححه أبو الفضل بن ناصر وجعله من معجزات نبينا - ﷺ -. ا. هـ.\n٤ - الشوكاني في \"الفوائد المجموعة\" (ص ٣٢٧).\n٥ - الألباني في \"سلسلة الأحاديث الضعيفة\" ١/ ١٠٢.\n(١) لم يذكر بجرح أو تعديل.\n(٢) محمد بن يعقوب بن يوسف، ثقة.\n(٣) هو محمد بن عبد الله بن عبد الحكم، ثقة.\n(٤) عبد الله بن عبد الحكم بن أعين بن ليث المصري الفقيه، روى عن: إسماعيل بن عياش والليث بن سعد ومالك بن أنس وجمع، روى عنه: إبراهيم بن هانئ النيسابوري وأبناؤه: سعد وعبد الحكم وعبد الرحمن ومحمد، وغيرهم. قال أبو =","vol":"27","page":159},{"text":"وشعيب (١) قالا: أنبأنا الليث (٢)، عن عمرو بن أبي عمرو (٣) عن المطلب بن عبد الله (٤)، عن عائشة - ﵂ - قالت: سمعت رسول الله - ﷺ - يقول: \"إن المؤمن ليدرك بحسن خلقه درجة قائم الليل صائم النهار\" (٥).\n_________\n= زرعة: ثقة. وقال أبو حاتم: صدوق. وقال ابن حجر: صدوق، أنكر عليه ابن معين شيئًا.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٠٥، \"تهذيب الكمال\" للمزي ١٥/ ١٩١، \"تقريب التهذيب\" لابن حجر (٣٤٢٢).\n(١) شعيب بن الليث بن سعد، ثقة نبيل فقيه.\n(٢) ابن سعد المصري، الإمام الثقة الثبت.\n(٣) القرشي المدني المخزومي مولاهم، ثقة ربما وهم.\n(٤) صدوق، كثير التدليس والإرسال.\n(٥) [٣٢٠٤] الحكم على الإسناد:\nإسناده ضعيف، ومتنه صحيح بمجموع طرقه وشواهده.\nوعلة ضعفه:\nأولًا: الانقطاع بين المطلب وعائشة. فإنه لم يدركها.\nثانيًا: في الإسناد سقط بين الليث وعمرو، والساقط هو: يزيد بن الهاد.\nثالثًا: شيخ المصنف لم أجد فيه جرحا أو تعديلًا.\nالتخريج:\nالحديث مداره على عمرو بن أبي عمرو عن المطلب عن عائشة ورواه عنه أربعة:\n١ - يزيد بن عبد الله بن أسامة بن الهاد:\nرواه أحمد في \"المسند\" ٦/ ٩٠ (٢٤٥٩٥)، والحاكم في \"المستدرك\" ١/ ٦٠ من طريق أبي النضر هاشم بن القاسم.\nورواه البيهقي في \"الآداب\" (١٨٥)، والبغوي في \"معالم التنزيل\" ٨/ ١٩١، وفي \"شرح السنة\" ١٣/ ٨١ من طريق عبد الله بن عبد الحكم، وشعيب بن الليث. =","vol":"27","page":160},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ثلاثتهم عن الليث عن يزيد به.\n٢ - يعقوب بن عبد الرحمن الاسكندراني:\nرواه أحمد في \"المسند\" ٦/ ١٣٣ (٢٥٠١٣) عن سعيد بن منصور، وأبو داود كتاب الأدب، باب حسن الخلق (٤٧٩٨) عن قتيبة بن سعيد، والبغوي فيا شرح السنة\" ١٣/ ٨١ من طريق محمد بن خلاد.\nثلاثتهم عن يعقوب به.\n٣ - زهير بن حرب:\nرواه أحمد في \"المسند\" ٦/ ١٨٧ (٢٥٥٣٧) عن عبد الرحمن بن مهدي عن زهير به.\n٤ - سليمان بن بلال:\nرواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٢٢٨ من طريق خالد بن مخلد عن سليمان به. وخالد فيه ضعف.\nهذِه طرق الحديث عن عائشة. وهي وإن تعددت إلا أنها تنتهي إلى المطلب عنها وقد سبق بيان ما في هذا الطريق، غير أن لحديث عائشة شواهد عدة منها:\nأ- حديث أبي هريرة:\nرواه البخاري في \"الأدب المفرد\" (٢٨٤) من طريق أبي صالح، ورواه الحاكم في \"المستدرك\" ١/ ٦٠ من طريق عطاء.\nكلاهما عن أبي هريرة، وصححه الحاكم على شرط مسلم، ووافقه الذهبي.\nب- حديث عبد الله بن عمرو بن العاص:\nرواه أحمد في \"المسند\" ٢/ ٢٢٠ (٧٠٥٢)، والخرائطي في \"مكارم الأخلاق\" ١/ ٤١، والحاكم في \"المستدرك\" ٤/ ٣١٤ عن ابن لهيعة، عن الحارث بن يزيد، عن ابن حجيرة، عن عبد الله به نحوه.\nورواية أحمد من طريق ابن المبارك، وسماعه من ابن لهيعة قديم، وعليه فالإسناد صحيح.\nج- حديث أبي أمامة الباهلي:\nرواه البغوي في \"شرح السنة\" ١٣/ ٨٠ من طريق عفير بن معدان، عن سليم بن =","vol":"27","page":161},{"text":"[٣٢٠٥] وأنبأنا أحمد بن أبي الفراتي (١)، أنبأنا منصور بن محمد السرخسي (٢)، حدثنا محمد بن أيوب الرازي (٣)، حدثنا أبو الوليد (٤)، حدثنا شعبة (٥)، عن القاسم بن أبي بزة (٦) قال: سمعت عطاء (الكيخاراني) (٧)، عن أم الدرداء (٨)، عن أبي الدرداء قال: قال\n_________\n= عامر، عن أبي أمامة به نحوه. وعفير ضعيف.\nد- حديث أبي الدرداء:\nرواه عبد الرزاق في \"المصنف\" ١١/ ١٤٤ عن معمر قال: بلغني عن أبي الدرداء. وهذا معضل.\nوالحاصل: أن الحديث صحيح بمجموع طرقه وشواهده كما سبق.\n(١) لم يذكر بجرحٍ أو تعديل.\n(٢) لم يذكر بجرحٍ أو تعديل.\n(٣) الحافظ المحدث الثقة.\n(٤) هشام بن عبد الملك الطيالسي، ثقة ثبت.\n(٥) كان الثوري يقول: هو أمير المؤمنين في الحديث.\n(٦) ثقة.\n(٧) في الأصلى، و(ت): (الكنجازاني)، والمثبت من مصادر ترجمته. وكيخاران: موضع بفارس \"معجم البلدان\" لياقوت ٤/ ٤٩٧، وهو: عطاء بن نافع الكيخاراني، ويقال: الكوخاراني، روى عن: جابر بن عبد الله وأم الدرداء، روى عنه: الحسن بن مسلم بن يناق والقاسم بن أبي بزة وغيرهما، وليس هو بعطاء بن يعقوب مولى بن سباع المدني، فرق بينهما أحمد بن حنبل وابن المديني ومسلم وغيرهم، ووهم فيه البخاري فجعله هو قال يحيى بن معين والنسائي وابن حجر: ثقة.\nانظر: \"التاريخ الكبير\" للبخاري ٦/ ٤٦٧، \"تهذيب الكمال\" للمزي ٢٠/ ١٢١، \"تقريب التهذيب\" لابن حجر (٤٦٠٣).\n(٨) هي الصغرى، واسمها: هجيمة الأوصابية، ثقة فقيهة.","vol":"27","page":162},{"text":"رسول الله - ﷺ -: \"ما من شيء أثقل في الميزان من خلق حسن\" (١).\n_________\n(١) [٣٢٠٥] الحكم على الإسناد:\nإسناده ضعيف، والحديث صحيح.\nشيخ المصنف والسرخسي لم أجد فيهما جرحًا ولا تعديلا.\nالتخريج:\nالحديث مداره على أم الدرداء عن أبي الدرداء. ورواه عنها اثنان:\n١ - عطاء بن نافع الكيخاراني:\nرواه أحمد في \"المسند\" ٦/ ٤٤٦ (٢٧٥١٧)، ٤٤٨ (٢٧٥٣٢)، وابن أبي شيبة في \"المصنف\" ٥/ ٢١١، وفي \"المسند\" ١/ ٥١ وعنه ابن أبي عاصم في \"السنة\" (ص ٣٤٩)، والبخاري في \"الأدب المفرد\" (٢٧٠)، وأبو داود كتاب الأدب، باب في حسن الخلق (٤٧٩٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٢٣٠، وأمة الله الحنبلية في \"مسندها\" (ص ٢٨)، والآجري في \"الشريعة\" ٣/ ١٣٣٠، ١٣٣١. كلهم من طرق عن شعبة عن القاسم بن أبي بزة. ورواه أحمد في \"المسند\" ٦/ ٤٤٢ (٢٧٤٩٦) عن إبراهيم بن نافع عن الحسن بن مسلم.\nورواه الترمذي كتاب البر والصلة، باب ما جاء في حسن الخلق (٢٠٠٣) والطبراني في جزء \"من اسمه عطاء من رواة الحديث\" (ص ٢٥).\nوقال الترمذي: حديث غريب من هذا الوجه، من طريق مطرف بن طريف.\nثلاثتهم عن عطاء بن نافع به.\nورواه حمزة السهمي في \"تاريخ جرجان\" (ص ٣٢١) من طريق عمران عن عطاء عن أم الدرداء قال: قال رسول الله - ﷺ - فذكره.\n٢ - يعلي بن مملك:\nرواه عبد الرزاق في \"المصنف\" ١١/ ١٤٦، وأحمد في \"المسند\" ٦/ ٤٥١ (٢٧٥٥٣)، والترمذي كتاب البر والصلة، باب ما جاء في حسن الخلق (٢٠٠٢)، والبيهقي في \"السنن الكبرى\" ١٠/ ١٩٣، وفي \"الآداب\" (ص ١٨٥)، والبغوي في \"معالم التنزيل\" ٨/ ١٩٠، وفي \"شرح السنة\" ١٣/ ٧٨، وابن أبي عاصم في \"السنة\" (ص ٣٤٩)، والآجري في \"الشريعة\" ٣/ ١٣٣٠، ١٣٣١ كلهم =","vol":"27","page":163},{"text":"[٣٢٠٦] وأنبأنا يعقوب بن أحمد بن السري العروضي (١) في درب الحاجب، أنبأنا محمد بن عبد الله بن أحمد بن جعفر العماني (٢)، أنبأنا عبد الله بن أحمد بن عامر الطائي (٣)، حدثنا أبي (٤)، حدثنا علي بن موسى الرضا (٥)، عن أبيه موسى بن جعفر (٦)، عن أبيه جعفر بن محمد (٧)، عن أبيه محمد بن علي (٨)، عن أبيه علي بن الحسين (٩)، عن أبيه الحسين بن علي (١٠)، عن أبيه علي بن أبي طالب ﵇ قال:\n_________\n= من طرق، عن سفيان بن عيينة، عن عمرو بن دينار، عن ابن أبي مليكة،\nعن يعلى به.\nقال الترمذي: هذا حديث حسن صحيح.\nقلت: ويعلى لم يوثقه غير ابن حبان وباقي رجاله ثقات.\nفتحصل مما سبق:\nأن الحديث صحيح بمجموع طرقه، وقد صححه الألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٥٦٢.\n(١) لم أجده.\n(٢) قال الحاكم: كان محدث أصحاب الرأي لولا مجون كان فيه.\n(٣) يروي عن أبيه عن أهل البيت نسخة كلها موضوعة.\n(٤) أحمد بن عامر الطائي، كان يضع الحديث.\n(٥) صدوق والخلل ممن روى عنه.\n(٦) صدوق عابد.\n(٧) أبو عبد الله القرشي العلوي، صدوق فقيه إمام.\n(٨) أبو جعفر الباقر، ثقة فاضل.\n(٩) أبو الحسين الهاشمي، زين العابدين، ثقة ثبت عابد فقيه فاضل مشهور.\n(١٠) الصحابي المشهور.","vol":"27","page":164},{"text":"قال رسول الله - ﷺ -: \"عليكم بحسن الخلق فإن حسن الخلق، في الجنة لا محالة، وإياكم وسوء الخلق فإن سيء الخلق في النار لا محالة\" (١).\n[٣٢٠٧] وأخبرنا ابن فنجويه (٢)، حدثنا عبيد الله بن محمد بن شنبة (٣)، حدثنا سمعان (٤)، حدثنا المعلفي (٥)، حدثنا صالح (٦)، عن سعيد الجريري (٧)، عن أبي عثمان النهدي (٨)، عن أبي هريرة - ﵁ -\n_________\n(١) [٣٢٠٦] الحكم على الإسناد:\nإسناده باطل، ومتنه موضوع.\nفيه عبد الله بن أحمد بن عامر عن أبيه، متهمان بوضع الحديث، ومن ذلك نسخة باطلة عن علي الرضا عن آبائه. قاله الذهبي في \"ميزان الاعتدال\" ١/ ١٩٠.\nالتخريج:\nالحديث رواه أبو بكر أحمد بن علي بن لال في حديثه عن شيوخه كما في \"الجامع الكبير\" للسيوطي ١/ ٥٨٠ المخطوط، وفي إسناد ابن لال داود بن سليمان بن الغازي. قاله السيوطي.\nورواه أيضًا الشجري في \"الأمالي\" ٢/ ١٧٨ من طريق إسحاق بن جعفر بن محمد ابن علي، عن أخيه موسى بن جعفر به بلفظ: \"بعثت بمكارم الأخلاق ومحاسنها ... \".\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) لم يذكر بجرحٍ أو تعديل.\n(٤) سمعان بن أبي مسعود، لم أجده.\n(٥) هو: مضاء بن الجارود، قال أبو حاتم: محله الصدق.\n(٦) هو: صالح بن بشير المعروف بالمري، ضعيف.\n(٧) في الأصل، و(ت): بن جبير.\nوالمثبت من مصادر الحديث وهو سعيد بن إياس الجريري، ثقة اختلط قبل موته بثلاث سنين.\n(٨) هو: عبد الرحمن بن مل الكوفي، ثقة ثبت عابد.","vol":"27","page":165},{"text":"قال: قال رسول الله - ﷺ -: \"أحبكم إلى الله تعالى أحسنكم أخلاقا الموطؤون (١) أكنافا الذين يألفون ويؤلفون، وأبغضكم إلى الله المشاؤون بالنميمة، المفرقون بين الإخوان، الملتمسون للبرآء (٢) العثرات\" (٣).\n_________\n(١) أراد الذين جوانبهم وطيئة يتمكن فيها من يصاحبهم، ولا يتأذى بهم. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٠١.\n(٢) جمع برئ على وزن علماء. \"فضل الله الصمد\" للجيلاني ١/ ٤١٨.\n(٣) [٣٢٠٧] الحكم على الإسناد:\nإسناده ضعيف، وهو حسن لغيره.\nالجريري سعيد بن إياس ثقة، لكنه اختلط بآخره، وصالح المري ضعيف، وابن شنبة لم يذكر بجرح أو تعديل، وسمعان لم أجده، ومع ذلك أشك أن في الإسناد سقطا لم أتبينه.\nالتخريج:\nالحديث مداره على صالح المري، عن الجريري عن أبي عثمان عن أبي هريرة به. رواه ابن أبي الدنيا في \"الصمت وآداب اللسان\" (ص ١٦٩ - ١٧٠) (٢٥٥)، وفي \"الغيبة والنميمة\" ٢/ ١٠٨، والطبراني في \"المعجم الأوسط\" ٧/ ٣٥٠، وفي \"المعجم الصغير\" ٢/ ٨٩، والخطيب البغدادي في \"تاريخ بغداد\" ٥/ ٢٦٣، والمصنف كلهم من طريق صالح المري به.\nقال الطبراني: لم يروه عن الجرير إلا صالح المري.\nوقال العراقي في \"المغني عن حمل الأسفار\" ٢/ ١٦٠: إسناده ضعيف.\nوقال الهيثمي في \"مجمع الزوائد\" ٨/ ٢١: فيه صالح المري، وهو ضعيف.\nقلت: فتحصل ضعف الحديث، ولهن له شواهد:\n١ - من حديث أسماء بنت يزيد:\nرواه أحمد في \"المسند\" ٦/ ٤٥٩ (٢٧٦٠١)، والبخاري في \"الأدب المفرد\" (٣٢٣)، وابن أبي الدنيا في \"الصمت وآداب اللسان\" (ص ١٦٩ - ١٧٠) (٢٥٥). =","vol":"27","page":166},{"text":"<span data-type=\"title\" id=toc-5704>٥ </span>- قوله تعالى: ﴿فَسَتُبْصِرُ﴾\nفسترى يا محمد ﴿وَيُبْصِرُونَ﴾ ويرون، يعني الذين رموه بالجنون (١).\n\n<span data-type=\"title\" id=toc-5705>٦ </span>- ﴿بِأَيِّكُمُ الْمَفْتُونُ﴾\nاختلف المفسرون في معنى الآية ووجهها: فقال قوم: معناه: بأيكم الجنون (٢)، وهو مصدر على وزن مفعول كما يقال: ما لفلان مجلود ومعقول ومعقود. أي: جلادة وعقل وعقد (٣).\n_________\n= قال الهيثمي في \"مجمع الزوائد\" ٨/ ٩٣: وفيه شهر بن حوشب، وقد وثقه غير واحد، وبقية رجال أحد أسانيده رجال الصحيح.\n٢ - من حديث عبد الرحمن بن غنم:\nرواه أحمد في \"المسند\" ٤/ ٢٢٧ (١٧٩٩٨) من طريق شهر، قال الهيثمي ٨/ ٩٣: وفيه شهر، وبقية رجاله رجال الصحيح.\n٣ - من حديث عبادة بن الصامت:\nرواه الطبراني كما في \"مجمع الزوائد\" ٨/ ٩٣ وقال: وفيه يزيد بن ربيعة، وهو متروك.\nوالخلاصة: أن الحديث لا تخلو أفراده من ضعف، ولكنه بمجموعها يرتقي في أقل الأحوال إلى الحسن لغيره، والله أعلم.\n(١) قاله الضحاك. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩ واختاره، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٩١.\n(٢) كذا. وفي (ت): الفتون. وفي الطبري: الجنون. والمصنف ينقل عن الطبري هنا.\n(٣) \"معاني القرآن\" للفراء ٣/ ١٧٣، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٧)، \"القرطين\" لابن مطرف الكناني (ص ١٧٤)، \"جامع البيان\" للطبري ٢٩/ ١٩، \"معاني القرآن\" للزجاج ٥/ ٢٠٥، \"إعراب القرآن\" للنحاس ٥/ ٦.\nوهذا القول رجحه الطبري والنحاس، وكأن المصنف يميل إليه إذ قدمه على سائر الأقوال مع أن الطبري أخره في الذكر.","vol":"27","page":167},{"text":"قال الراعي:\nحتى إذا لم يتركلوا لعظامه ... لحما ولا لفواده معقولا (١)\nأي: عقلًا، وهذا معنى قول الضحاك (٢)، ورواية العوفي عن ابن عباس (٣).\nوقيل: الباء بمعنى في مجازه ﴿فَسَتُبْصِرُ وَيُبْصِرُونَ﴾ في أي الفريقين المجنون في فريقك يا محمد أو في فريقهم (٤)، والمفتون المجنون الذي فتنه الشيطان (٥).\nوقيل: تأويله بأيكم المفتون وهو الشيطان. وهذا معنى قول\n_________\n(١) القائل: هو الراعي النميري، وهو في \"ديوانه\" (ص ١٣٧).\nوانظره في: \"معاني القرآن\" للفراء ٢/ ٣٨، \"أساس البلاغة\" للزمخشري (ص ٤٣٠)، \"سمط اللآلئ\" للبكري ١/ ٢٦٦، \"شرح الأشموني مع شواهده\" ٢/ ٣١٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠، وذكره النحاس في \"معاني القرآن\" ٥/ ٧، والبغوي في \"معالم التنزيل\" ٨/ ١٩١.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٩١ قال: بأيكم الجنون.\n(٤) \"جامع البيان\" للطبري ٢٩/ ١٩، \"معاني القرآن\" للزجاج ٥/ ٢٠٥.\n(٥) \"معاني القرآن\" للفراء ٣/ ١٧٣، \"جامع البيان\" للطبري ١٩/ ٢٩، \"معاني القرآن\" للزجاج ٥/ ٢٠٥، \"إعراب القرآن\" للنحاس ٥/ ٧، \"المحرر الوجيز\" لابن عطية ٥/ ٣٤٦ وقال:\nوهذا قول حسن، قليل التكلف، ولا نقول: إن حرفا بمعنى حرف، بل نقول: إن هذا المعنى يتوصل إليه بـ \"في\" وبالباء أيضًا. ا. هـ.","vol":"27","page":168},{"text":"مجاهد (١).\nوقال آخرون: معناه أيكم المفتون، والباء زائدة، كقوله: ﴿تَنْبُتُ بِالدُّهْنِ﴾ (٢) ﴿يَشْرَبُ بِهَا عِبَادُ اللَّهِ﴾ (٣). وهذا قول قتادة (٤)، والأخفش (٥).\nوقال الراجز (٦):\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠، وذكره النحاس في \"إعراب القرآن\" ٥/ ٧.\nقال النحاس: فقول مجاهد تكون الباء فيه بمعنى (في). . ا. هـ.\nقلت: وعلى كلام النحاس فإن هذا القول يرجع على الذي قبله، والله أعلم.\n(٢) المؤمنون: ٢٠.\n(٣) الإنسان: ٦. وانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦٤، \"جامع البيان\" للطبري ٢٩/ ٢٠، \"معاني القرآن\" للزجاج ٥/ ٢٠٤، \"إعراب مشكل القرآن\" لمكي (ص ٧٤٩)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٧)، \"القرطين\" لابن مطرف الكناني (ص ١٧٤). ورجحه أبو عبيدة، والأخفش، وابن قتيبة، ومكي القيسي. ولكن الزجاج رد هذا القول بقوله: لا يجوز أن تكون الباء لغوا، وليس هذا جائزا في العربية في قول أحد من أهلها. ا. هـ.\n(٤) رواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٨، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٠، والطبري في \"جامع البيان\" ٢٩/ ٢٠، وذكره النحاس في \"معاني القرآن\" ٥/ ٧.\n(٥) \"معاني القرآن\" للأخفش ٢/ ٧١٢.\n(٦) هو النابغة الجعدي.\nوانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٥، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٤٩)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٧)، \"جامع البيان\" للطبري ١٨/ ١٤، ٢٩/ ٢٠، \"معاني القرآن\" للزجاج ٥/ ٢٠٤، \"غريب الحديث\" للخطابي ٢/ ٣٤٩ ذكر العجز فقط. =","vol":"27","page":169},{"text":"نحن بنو جعدة أصحاب الفلج ... نضرب بالسيف ونرجو بالفرج (١)\n\n<span data-type=\"title\" id=toc-5706>٧ </span>- ﴿إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ﴾ (٢)\n\n<span data-type=\"title\" id=toc-5707>٨ </span>- ﴿فَلَا تُطِعِ الْمُكَذِّبِينَ (٨)﴾ فيما دعوك إليه من دينهم الخبيث الباطل.\nنزلت في مشركي قريش حين دعوه إلى دين آبائه (٣).\n\n<span data-type=\"title\" id=toc-5708>٩ </span>- ﴿وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (٩)﴾.\nقال عطية (٤) والضحاك (٥): لو تكفر فيكفرون.\n_________\n= والبيت شاهد على زيادة الباء في قوله: بالفرج. أي: ونرجو الفرج. والفلج بتحريك اللام: موضع لبني جعده بن قيس بنجد، وهو في أعلى بلاد قيس.\n(١) البيت في \"ديوان النابغة الجعدي\" (ص ٢١٥ - ٢١٦) وهذا المبحث يتجاذبه النحاة والمفسرون، ولذا أطال العلماء في بيانه، ولا تخرج أقوالهم عما ذكره المصنف رحمه الله تعالى من أن فيها أربعة أقوال، وأشرت إلى القول الذي يميل إليه المصنف وهو أولها.\nانظر في هذا المبحث -غير ما سبق من مصادر-: \"البحر المحيط\" لأبي حيان ٨/ ٣٠٣، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٠١.\n(٢) المصنف ﵀ لم يفسر هذِه الآية. ومما جاء في بيان معناها ما أخرجه ابن بطة في \"الإبانة\" ٢/ ٢٠٢ عن مجاهد قال: هو أعلم بمن قدر له الهدى والضلالة.\n(٣) \"جامع البيان\" للطبري ٢٩/ ٢٢، \"الوسيط\" للواحدي ٤/ ٣٣٥، \"تفسير القرآن\" للسمعاني ٦/ ٢٠، \"معالم التنزيل\" للبغوي ٨/ ١٩٢.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٣٣١.\nوأخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١ عن عطية عن ابن عباس.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٦٢، والبغوي في \"معالم التنزيل\" ٨/ ١٩٢، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣١.","vol":"27","page":170},{"text":"قال ابن عباس برواية الوالبي: لو ترخص فيرخصون لك (١).\nوقال الكلبي: لو تلين لهم فيلينون لك (٢).\nوقال الحسن: لو تصانعهم في دينك فيصانعون في دينهم (٣).\nوقال زيد بن أسلم: لو تنافق وترائي فينافقون (٤).\nوقال أبان بن تغلب: لو تحابيهم فيحابونك (٥).\nوقال العوفي: لو تكذب فيكذبون (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١ عن علي بن أبي طلحة وهو الوالبي على ما يظهر. وأخرجه ابن المنذر كما في \"فتح الباري\" لابن حجر ٨/ ٥٣٠، \"الدر المنثور\" للسيوطي ٦/ ٣٩١ وزاد نسبته لابن أبي حاتم. وذكره الماوردي في \"النكت والعيون\" ٦/ ٦٢.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٢، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٠، واختاره الفراء في \"معاني القرآن\" ٣/ ١٧٣، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٧٨)، وهو قريب من قول ابن عباس، مع أن الفراء فرق بينهما. واختاره الطبري في \"جامع البيان\" ٢٩/ ٢١ - ٢٢، والواحدي في \"الوسيط\" ٤/ ٣٣٥.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٢، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٠، وابن عاشور في \"التحرير والتنوير\" ١٤/ ٦٨، واختاره الزجاج في \"معاني القرآن\" ٥/ ٢٠٥.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٢، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٠، وابن عاشور في \"التحرير والتنوير\" ١٤/ ٦٨.\n(٥) لم أجده.\n(٦) لم أجد هذا القول منسوبا إليه وإنما ذكره الماوردي في \"النكت والعيون\" ٦/ ٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٠ منسوبا للربيع بن أنس.","vol":"27","page":171},{"text":"وقال عوف عن الحسن: لو ترفض بعض أمرك فيرفضون بعض أمرهم (١).\nوقال ابن كيسان (٢): لو تقاربهم فيقاربونك (٣).\n\n<span data-type=\"title\" id=toc-5709>١٠ </span>- ﴿وَلَا تُطِعْ كُلَّ حَلَّافٍ﴾ كثير الحلف بالباطل (٤)، يعني الوليد بن المغيرة (٥).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٠.\nفتحصل عن الحسن في معنى الآية قولان.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٣٣١.\n(٣) هذا آخر ما ذكره المصنف من أقوال في معنى الآية وهي كما ترى تسعة أقوال، ولكنها عند النظر ترجع إلى معنى واحد، وقد أبعد الإمام أبو بكر ابن العربي في \"أحكام القرآن\" ٤/ ١٨٥٥ بقوله: ذكر المفسرون فيها نحو عشرة أقوال، كلها دعاوى على اللغة والمعنى، أمثلها قولهم: ودوا لو تكذب فيكذبون، ودوا لو تكفر فيكفرون. ا. هـ.\nولكن القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣١ لم يرض قوله هذا ورد عليه بقوله: كلها إن شاء الله تعالى صحيحة على مقتضى اللغة والمعنى، فإن الإدْهان: اللين والمصانعة، وقيل: مجاملة العدو وممايلته، وقيل: المقاربة في الكلام والتليين في القول .. وقال المفضل: النفاق وترك المناصحة، فهي على هذا الوجه مذمومة، وعلى الوجه الأول غير مذمومة، وكل شيء منها لم يكن. ا. هـ.\nقلت: وثم فرق بين الممدوح والمذموم من المداهنة بينه الماوردي في \"النكت والعيون\" ٦/ ٦٢.\n(٤) \"جامع البيان\" للطبري ٢٩/ ٢٢، والواحدي في \"الوسيط\" ٤/ ٣٣٥، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠، والبغوي في \"معالم التنزيل\" ٨/ ١٩٢، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣١. والعبارة نص كلام الطبري.\n(٥) قاله ابن عباس، ومقاتل، والضحاك، ويحيى بن سلام.\nوأقوالهم مذكورة في: \"النكت والعيون\" للماوردي ٦/ ٦٣، \"الوسيط\" للواحدي ٤/ ٣٣٥، \"تفسير القرآن\" للسمعاني ٦/ ٢٠، \"معالم التنزيل\" للبغوي ٨/ ١٩٢، =","vol":"27","page":172},{"text":"وقيل: الأسود (١) بن عبد يغوث (٢).\nوقيل: الأخنس بن شريق (٣).\n﴿مَهِينٍ﴾ ضعيف حقير (٤).\nوقال ابن عباس: كذاب (٥). وهو قريب منه؛ لأن الرجل إنما\n_________\n= \"فتح الباري\" لابن حجر ٨/ ٥٠٧.\n(١) من (ت).\n(٢) هذا القول منسوب لابن عباس، ومجاهد، وسنيد بن داود.\nوأقوالهم مذكورة في: تفسير ابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩١، \"النكت والعيون\" للماوردي ٦/ ٦٣، \"فتح الباري\" لابن حجر ٨/ ٥٠٧. وهذا القول استبعده الطبري في \"جامع البيان\" ٢٩/ ٢٥.\n(٣) قاله الكلبي، وعطاء، والسدي، والشعبي، ومحمد بن إسحاق.\nوأقوالهم مذكورة في: \"تفسير القرآن\" لعبد الرزاق ٢/ ٣٠٨، \"جامع البيان\" للطبري ٢٩/ ٢٢، عبد بن حميد وابن أبي حاتم \"الدر المنثور\" للسيوطي وعزاه لا بن المنذر ٦/ ٣٩١ - ٣٩٢، \"النكت والعيون\" للماوردي ٦/ ٦٣، \"الوسيط\" للواحدي ٤/ ٣٣٥، \"وضح البرهان\" للنيسابوري ٢/ ٤٢٤، \"معالم التنزيل\" للبغوي ٨/ ١٩٢.\n(٤) قاله مجاهد، والحسن.\nأخرجهما عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٨، والطبري في \"جامع البيان\" ٢٩/ ٢٢، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٢، وذكرهما الماوردي في \"النكت والعيون\" ٦/ ٦٣.\nوقال ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٧٨): الحقير الدنيء.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ٦٣، والبغوي في \"معالم التنزيل\" ٨/ ١٩٣، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣١.","vol":"27","page":173},{"text":"يكذب لمهانة نفسه عليه (١).\nوقال قتادة: المكثار في الشر (٢).\n\n<span data-type=\"title\" id=toc-5710>١١ </span>- ﴿هَمَّازٍ﴾ مغتاب يأكل لحوم الناس (٣).\nوقال الحسن: هو الذي يغمز بأخيه في المجلس، كقولهم: همزة (٤).\n﴿مَشَّاءٍ بِنَمِيمٍ﴾ قتات يسعى بالنميمة يفسد بين الناس (٥).\n\n<span data-type=\"title\" id=toc-5711>١٢ </span>- ﴿مَنَّاعٍ لِلْخَيْر﴾\nقال ابن عباس: يعني: الإسلام، يمنع ولده وعشيرته عن الإسلام، ويقول: لئن دخل واحد منكم في دين محمد - ﷺ - لا نفعته\n_________\n(١) هذا معنى قول الطبري في \"جامع البيان\" ٢٩/ ٢٢ ولفظه: مهين: ضعيف، غير أن بعضهم وجه معنى المهين إلى الكذاب، وأحسبه فعل ذلك لأنه رأى أنه إذا وصف بالمهانة، فإنما وصف بها لمهانة نفسه عليه، وكذلك صفة الكذوب، إنما يكذب لمهانة نفسه عليه. ا. هـ.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ٦٣.\n(٣) قاله ابن عباس، وقتادة، وابن زيد.\nأخرجها عنهم الطبري في \"جامع البيان\" ٢٩/ ٢٢، واختاره.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٢.\n(٥) قاله ابن عباس، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢.\nوقاله قتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢، والماوردي في \"النكت والعيون\" ٦/ ٦٣.\nوالقول في \"معالم التنزيل\" للبغوي ١٨/ ٩٢ بلا نسبة، واختاره الطبري.","vol":"27","page":174},{"text":"بشيء أبدا (١).\nوقال الآخرون: يعني: بخيلا بالمال ضنينا به عن الحقوق (٢).\n﴿مُعْتَدٍ﴾ غشوم ظلوم (٣).\n﴿أَثِيمٍ﴾ فاجر (٤).\n\n<span data-type=\"title\" id=toc-5712>١٣ </span>- ﴿عُتُلٍّ﴾ قال ابن عباس: العتل: الفاتك (٥) الشديد المنافق (٦).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٢، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٣٢.\nوالقول في: \"معاني القرآن\" للزجاج ٥/ ٢٠٥، \"النكت والعيون\" للماوردي ٦/ ٦٤، \"تفسير القرآن\" للسمعاني ٦/ ٢١ بلا نسبة.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٧٨)، والطبري في \"جامع البيان\" ٢٩/ ٢٣، والماوردي في \"النكت والعيون\" ٦/ ٦٤، والواحدي في \"الوسيط\" ٤/ ٣٣٥، والبغوي في \"معالم التنزيل\" ٨/ ١٩٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٧ ونسبه لأكثر المفسرين. وهذا القول هو اختيار الطبري.\nقلت: فتحصل من كلامه قولان، والأولى حمل الآية على المعنيين جميعا، فالذي يمنع الإيمان والطاعة فقد منع الخير، والذي يمنع المال، والأفعال الصالحة فقد منع الخير.\nوهذا المعنى حكاه ابن عطية عن جماعة لم يسمهم وكأنه يذهب إليه. والله أعلم.\n(٣) \"تفسير القرآن\" للسمعاني ٦/ ٢١، \"معالم التنزيل\" للبغوي ٨/ ١٩٢، \"زاد المسير\" لابن الجوزي ٨/ ٣٣٢، \"مدارك التنزيل\" للنسفي ٣/ ٥٢٠.\n(٤) \"معالم التنزيل\" للبغوي ٨/ ١٩٢، \"زاد المسير\" لابن الجوزي ٨/ ٣٣٢.\n(٥) كذا. وفي (ت): والطبري: العاتل.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣، وابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٢، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ٣٣٢ بلفظ: العاتي.","vol":"27","page":175},{"text":"وقال عبيد بن عمير: العتل: الأكول الشروب القوي الشديد، يوضع في الميزان فلا يزن شعيرة، يدفع الملك من أولئك سبعين ألف دفعة (١).\nوقال علي بن أبي طالب (٢) والحسن (٣): العتل: الفاحش الخلق السيئ الخلق.\nوقال يمان: هو الجافي القاسي اللئيم العشيرة (٤).\nوقال مقاتل: الضخم (٥).\n_________\n(١) أخرجه ابن أبي شيبة في \"المصنف\" ٧/ ١٦٣، والطبري في \"جامع البيان\" ٢٩/ ٢٤، والآجري في \"الشريعة\" ٣/ ١٣٣٥ كلهم من طريق ليث بن أبي سليم، عن أبي الزبير، عن عبيد به. وليث: متكلم فيه، وأبو الزبير: مدلس، وقد عنعن.\n(٢) من (ت).\nوقوله في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٣٣.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٨، والطبري في \"جامع البيان\" ٢٩/ ٢٤ بنحوه.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٣٣ عنه.\n(٤) لم أجده عن يمان.\nولكن أخرج عبد الله بن وهب في \"الجامع\" ٢/ ٤٨٥ عن القاسم بن عبد الرحمن، عن النبي - ﷺ - قال: \"العتل هو الفاحش اللئيم\" وهو مرسل قوي.\nوقال ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٧٨): الغليظ الجافي.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ٦٤ منسوبا للكلبي بنحو قول يمان.\nوذكره ابن منظور في \"لسان العرب\" ٥/ ٢٨٠١ (عتل) بلا نسبة بنحو قول يمان.\n(٥) لم أجده. إلا أن عبد بن حميد أخرجه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٢ عن مجاهد: قوله الزنيم: رجل ضخم شديد. =","vol":"27","page":176},{"text":"وقال الكلبي: هو الشديد في كفره (١) وكل شديد عند العرب فهو عتل، وأصله من العتل وهو الدفع بالعنف (٢).\n﴿بَعْدَ ذَلِكَ﴾ أي: من بعد ذلك (٣).\n﴿زَنِيمٍ﴾ وهو الدَّعيّ الملحق النسب الملصق بالقوم وليس منهم (٤).\n_________\n= وذكره الماوردي في \"النكت والعيون\" ٦/ ٦٤ عن الحسن وأبي رزين، قولهما: هو الوفير الجسم.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٣٢.\nوذكره النحاس في \"إعراب القرآن\" ٥/ ٩ بنحوه، ولم ينسبه.\n(٢) \"جامع البيان\" للطبري ٢٩/ ٢٣، \"معالم التنزيل\" للبغوي ٨/ ١٩٢.\nوما ذكره عن العرب معلوم عندهم، كما في \"لسان العرب\" لابن منظور ٥/ ٢٨٠١ (عتل) وعبارته: العتلة: حديدة كأنها رأس فأس عريضة. ومنه اشتق العتل، وهو الشديد الجافي. ا. هـ.\nقلت: والمصنف هنا ذكر ستة أقوال في معنى (عتل)، وسيذكر قريبا معناه على لسان رسول الله - ﷺ -. وما سيذكره من أحاديث، وإن كانت آحادها لا تخلو من مقال فمجموعها يدل على أن للحديث أصلا، فكان الأولى تقديم التفسير النبوي على غيره، وقد أشار القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٣٣ إلى هذا المعنى بقوله: فهذا التفسير من النبي - ﷺ - في العتل قد أربى على أقوال المفسرين. ا. هـ.\n(٣) كذا، وفي (ت)، والبغوي في \"معالم التنزيل\" ٨/ ١٩٣: أي: مع ذلك.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٧٣، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٨)، \"معاني القرآن\" للزجاج ٥/ ٢٠٦، \"معالم التنزيل\" للبغوي ٨/ ١٩٣.\nوهو قول ابن عباس فيما ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٣٣٣. =","vol":"27","page":177},{"text":"قال الشاعر:\nزنيم تداعاه الرجال زيادة ... كما زيد في عرض الأديم الأكارع (١)\nوقال حسان:\nوأنت زنيم نيط في آل هاشم ... كما نيط خلف الراكب القدح الفرد (٢)\n_________\n= وسعيد بن المسيب فيما أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطى ٦/ ٣٩٢، والطبري في \"جامع البيان\" ٢٩/ ٢٥.\n(١) القائل هو: حسان بن ثابت. وهو في \"ديوانه\" (ص ٤٩١).\nوينظر في: \"النكت والعيون\" للماوردي ٦/ ٦٥، \"تفسير القرآن\" للسمعاني ٦/ ٢٢، \"المحرر الوجيز\" لابن عطية ٥/ ٣٤٨، \"البحر المحيط\" لأبى حيان ٨/ ٣٠٠، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٠٤.\nوالبيت استشهد به ابن عباس، كما أخرجه عبد بن حميد وابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٢.\nونسبه ابن منظور في \"لسان العرب\" ٣/ ١٨٧٤ (زنم) إلى الخطيم التميمي. وهو معارض بما سبق.\n(٢) هو في \"ديوانه\" ١/ ٢٢٢. وانظر: \"مجاز القرآن\" لابن قتيبة ٢/ ٢٦٥، \"جامع البيان\" للطبري ٢٩/ ٢٥، \"معاني القرآن\" للزجاج ٥/ ٢٠٦، \"مفردات ألفاظ القرآن\" للراغب (ص ٣٨٤)، \"لسان العرب\" لابن منظور ٣/ ١٨٧٤ (زنم).\nوالبيت ضمن قصيدة هجى بها أبا سفيان بن الحارث ابن عم رسول الله - ﷺ - قبل أن يسلم. وقيل: بل هجى بها الوليد بن المغيرة، وهو بعيد لما في البيت من ذكر بني هاشم.\nونيط: أُخِّر. والمعنى: أنت زنيم مؤخر في آل هاشم كما يؤخر الراكب القدح خلفه.","vol":"27","page":178},{"text":"وقال آخر:\nزنيم ليس يعرف من أبوه ... بغي الأم ذو حسب لئيم (١)\nوقال مرة الهمداني: إنما أدعاه أبوه بعد ثماني عشرة سنة (٢).\nهذا قول أكثر المفسرين (٣).\nوقال علي بن أبي طالب كرم الله وجهه: الزنيم: الذي لا أصل له (٤).\nوقيل: هو الذي له زنمة كزنمة الشاة (٥).\n_________\n(١) لم أهتد لقائله.\nوهو في \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦٥، كما عزاه له ابن حجر في \"فتح الباري\" ٨/ ٦٦٣ وسقط من المطبوع فأشار له محققه الدكتور فؤاد سزكين، \"جامع البيان\" للطبري ٢٩/ ٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٣٤. والبيت استشهد به عكرمة، كما أخرجه ابن الأنباري في \"الوقف والابتداء\" كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٢.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٣٥.\n(٣) أي: أن الزنيم هو الدعي النسب. انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٤٨.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٤. وأخرج عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٤ عنه قوله: هو الهجين الكافر.\n(٥) قاله مجاهد بنحوه: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٢.\nوحكاه عبد الله بن إدريس عن عامة أهل التفسير فيما أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٦ عنه. والقول في: \"جامع البيان\" للطبري ٢٩/ ٢٦، \"النكت =","vol":"27","page":179},{"text":"روى عكرمة، عن ابن عباس أنه قال في هذِه الآية: نُعت فلم يعرف حتى قيل: زنيم. فعرف وكانت له زنمة في عنقه يعرف بها (١).\nوقال عكرمة: الزنيم: الذي يعرف بلؤمه كما تعرف الشاة بزنمتها (٢).\nوقال الشعبي: هو الذي له علامة في الشر يُعرف بها كما تعرف الشاة بزنمتها (٣).\nوقال القرظي (٤) وسعيد بن جبير (٥) وأبو رزين (٦): هو الكافر الهجين المعروف بالشر المريب.\nوقال الوالبي عن ابن عباس: الزنيم: الظلوم (٧).\n_________\n= والعيون\" للماوردي ٦/ ٦٥، \"معالم التنزيل\" للبغوي ٨/ ١٩٣ واختاره الطبري، واحتج له بقول ابن عباس الآتي قريبا.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٦. وذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٣، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٧/ ٢٩.\n(٣) أخرجه ابن سعد، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٣ وتتمته عندهما: وهو رجل من ثقيف يقال له: الأخنس بن شريق. وذكره النحاس في \"إعراب القرآن\" ٥/ ٩ ونسبه لعامة أهل التأويل وخص منهم الشعبي وأبا رزين.\n(٤) لم أجده.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٦. وأخرجه كذلك عنه، عن ابن عباس.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٧ قال: الزنيم: علامة الكافر. وفي رواية أخرى: الفاجر. وذكره النحاس في \"إعراب القرآن\" ٥/ ٩.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٦ وذكره الماوردي في \"النكت والعيون\" ٦/ ٦٥، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٣.","vol":"27","page":180},{"text":"[٣٢٠٨] أخبرنا أبو عبد الله بن فنجويه (١)، حدثنا أبو بكر بن مالك القطيعي (٢)، حدثنا عبد الله بن أحمد بن حنبل (٣)، حدثني أبي (٤)، حدثنا وكيع (٥)، حدثنا (عبد الحميد) (٦) عن شهر بن حوشب (٧)، عن عبد الرحمن بن غنم (٨) قال: سئل رسول الله - ﷺ - عن العتل الزنيم فقال: \"هو الشديد الخلق، المصحح الأكول الشروب، الواجد للطعام والشراب، الظلوم للناس، رحيب الجوف\" (٩).\n_________\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) هو: أحمد بن جعفر بن حمدان، ثقة.\n(٣) ثقة.\n(٤) إمام ثقة فقيه حافظ حجة.\n(٥) هو: ابن الجراح، ثقة حافظ عابد.\n(٦) في الأصل: عبد المجيد، والمثبت من (ت). وهو عبد الحميد بن بهرام الفزاري المدائني صدوق.\n(٧) صدوق كثير الإرسال والأوهام.\n(٨) مختلف في صحبته، وذكره العجلي في كبار ثقات التابعين.\n(٩) [٣٢٠٨] الحكم على الإسناد:\nإسناده ضعيف، وهو حسن بشواهده. شهر بن حوشب صدوق كثير الإرسال والأوهام. وعبد الرحمن بن غنم الأشعري مختلف في صحبته.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٤/ ٢٢٧ (١٧٩٩١)، وابن عساكر في \"تاريخ دمشق\" ٣٥/ ٣١٣، وعبد بن حميد وابن أبي حاتم وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٣ كلهم عن شهر به.\nوذكره الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٨ وقال: رواه أحمد وفيه شهر، وثقه جماعة وفيه ضعف. وعبد الرحمن بن غنم ليس له صحبة على الصحيح. وقال في =","vol":"27","page":181},{"text":"[٣٢٠٩] وأخبرنا ابن فنجويه (١)، حدثنا محمد بن الحسن بن علي - هو اليقطيني (٢) - حدثنا أحمد بن عبد الله بن يزيد العقيلي (٣)، حدثنا صفوان بن صالح (٤)، حدثنا الوليد بن مسلم (٥)، حدثني أبو شيبة إبراهيم بن عثمان (٦)،\n_________\n= ١٠/ ٣٩٣: إسناده حسن، إلا أن أبا غنم لم يسمع من النبي - ﷺ -.\nوذكره ابن حجر في \"فتح الباري\" ٨/ ٦٦٣ وصدره بقوله: عبد الرحمن مختلف في صحبته.\nوللحديث شواهد منها:\n١ - حديث أبي الدرداء:\nأخرجه أبو الشيخ، وابن مردويه، والديلمي كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٣.\n٢ - حديث شداد بن أوس:\n٣ - مرسل زيد بن أسلم:\nوسيخرجهما المصنف قريبا.\nوعليه فالحديث حسن لغيره، وللحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٩١ كلام يشعر بميله إلى تقويته، والله أعلم.\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) ثقة.\n(٣) مستور.\n(٤) الدمشقي، ثقة وكان يدلس تدليس التسوية.\n(٥) القرشي أبو العباس الدمشقي، ثقة لكنه كثير التدليس والتسوية.\n(٦) إبراهيم بن عثمان بن فواشي العبسي مولاهم أبو شيبة الكوفي، روى عن: الحكم ابن عتيبة وسليمان الأعمش وعبد الملك بن عمير وأبي إسحاق السبيعي، وروى عنه: إسماعيل بن أبان الوراق وجرير بن عبد الحميد والوليد بن مسلم وخلق. قال أحمد وابن معين وأبو داود: ضعيف. وقال البخاري: سكتوا عنه، وقال الترمذي: منكر الحديث. وقال النسائي: متروك الحديث. وقال أبو حاتم: =","vol":"27","page":182},{"text":"عن عثمان بن عمير (١)، عن شهر بن حوشب (٢)، عن شداد بن أوس (٣) - ﵁ - قال: قال رسول الله - ﷺ -: \"لا يدخل الجنة جواظ ولا جعظري ولا عتل ولا زنيم\". قال: قلت: فما الجواظ؟ قال: \"كل جماع مناع\". قال: قلت: وما الجعظري؟ قال: \"الفظ الغليظ\". قلت: فما العتل الزنيم؟ قال: \"كل رحب الجوف وثير الخلق أكول شروب غشوم ظلوم\" (٤).\n_________\n= ضعيف الحديث سكتوا عنه ونكروا حديثه. وقال ابن حجر: متروك الحديث، مات سنة تسع وتسعين ومائة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١١٥، \"تهذيب الكمال\" للمزي ٢/ ١٤٧، \"تقريب التهذيب\" لابن حجر (٢١٥).\n(١) ضعيف، واختلط، وكان يدلس.\n(٢) صدوق كثير الإرسال والأوهام.\n(٣) صحابي مشهور.\n(٤) [٣٢٠٩] الحكم على الإسناد:\nإسناده ضعيف جدا لعلل عدة:\n١ - أبو شيبة هو: إبراهيم بن عثمان العبسي، متروك الحديث.\n٢ - وشيخه عثمان بن عمير البجلي: ضعيف واختلط، وكان يدلس وقد عنعن هنا.\n٣ - شهر بن حوشب: صدوق كثير الإرسال والأوهام، ولم أجد له سماعا عن شداد بن أوس.\n٤ - صفوان بن صالح، وشيخه الوليد بن مسلم ثقتان ولكنهما يدلسان تدليس التسوية، وعليه فلابد من وجود التصريح بالسماع في سائر طبقات الإسناد من فوقهم.\nالتخريج:\nجاء معناه من حديث جماعة: ومن ذلك ما أخرجه أبو داود كتاب الأدب، باب في حسن الخلق (٤٨٠١) عن حارثة بن وهب قال: قال رسول الله - ﷺ -. \"لا يدخل =","vol":"27","page":183},{"text":"[٣٢١٠] وأخبرنا ابن فنجويه (١)، حدثنا ابن حبش المقرئ (٢)، حدثنا ابن زنجويه (٣)، حدثنا سلمة (٤)، حدثنا عبد الرزاق (٥) أنبأنا معمر (٦)، عن زيد بن أسلم (٧) في قول الله ﷿: ﴿زَنِيمٍ﴾ قال: قال رسول الله - ﷺ -: \"تبكي السماء من رجل أصح الله جسمه وأرحب جوفه وأعطاه من الدنيا مقضما فكان للناس ظلوما، فذلك العتل الزنيم\". وقال: \"وتبكي السماء من الشيخ الزاني، ما تكاد الأرض تقله\" (٨).\n_________\n= الجنة الجواظ، ولا الجعظري\". قال: والجواظ: الغليظ الفظ.\nوهذا الحديث حسن إسناده عبد القادر الأرناؤوط في تخريجه \"جامع الأصول\" ١٠/ ٥٣٦.\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) هو: الحسين بن محمد أبو علي، ثقة مأمون.\n(٣) علي بن بري، لم يذكر بجرحٍ أو تعديل.\n(٤) أبو عبد الرحمن الحجري المسمعي، ثقة.\n(٥) ابن همام الصنعاني، ثقة حافظ، عمي في آخر عمره فتغير.\n(٦) ابن راشد الأزدي، ثقة ثبت فاضل.\n(٧) القرشي العدوي، أبو أسامة، ثقة عالم وكان يرسل.\n(٨) [٣٢١٠] الحكم على الإسناد:\nرجاله ثقات سوى ابن زنجويه فلم يذكر بجرح أو تعديل، كذلك والحديث مرسل.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٨، ومن طريقه المصنف.\nوأخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٤ عن ابن عبد الأعلى، عن محمد بن ثور، كلاهما عن معمر عن زيد به. وأخرجه ابن المنذر كما في \"الدر المنثور\" =","vol":"27","page":184},{"text":"وروى الثمالي عن مجاهد في الزنيم قال: كانت له ست أصابع في يده، في كل إبهام له أصبع زائدة (١).\nوأكثر العلماء على أن الزنيم الدعي الشرير، وقد ورد في هذا الباب أخبار غرائب ذكرت بعضها، وبالله التوفيق (٢).\n[٣٢١١] أخبرنا الحسين (٣) بن محمد بن الحسين بن عبد الله\n_________\n= للسيوطي ٦/ ٣٩٣.\nولكن جاء من وجهين آخرين وهما:\nأولا: ما أخرجه عبد الرزاق أيضًا في \"تفسير القرآن\" ٢/ ٣٠٨ عن ابن عيينة، عن معمر، عن زيد بن أسلم، عن عطاء بن يسار، عن النبي - ﷺوهو مرسل أيضًا.\nثانيًا: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣ - ٢٤ عن إسحاق الواسطي، عن أبي عامر العقدي، عن زهير بن محمد، عن زيد بن أسلم، عن عطاء بن يسار، عن وهب الذماري من قوله فلم يرفعه.\nووهب الذماري قال عنه أبو حاتم: وقد قرأ الكتب، روى عنه زيد بن أسلم. كذا في \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٣.\nقلت: ومجئ الخبر من هذِه الطرق مع ما سبق من حديث شداد، وعبد الرحمن بن غنم يجعل له أصلا قويا فيكون حسنا لغيره.\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٤، وأبو حيان في \"البحر المحيط\" ٨/ ٣٠٤.\n(٢) أطال المصنف في هذا الموضع وبلغ ما ذكره من أقوال في معنى الزنيم تسعة أقوال، وعامتها ذكرها الطبري في \"جامع البيان\" ٢٩/ ٢٥ - ٢٧، والماوردي في \"النكت والعيون\" ٦/ ٦٥.\nقال الإمام أبو حيان في \"البحر المحيط\" ٨/ ٣٠٤: والذي يظهر أن هذِه الأوصاف ليست لمعين. ا. هـ.\n(٣) في الأصل: الحسن، والمثبت من (ت)، وهو ابن فنجويه، ثقه صدوق كثير الرواية للمناكير.","vol":"27","page":185},{"text":"المقرئ، حدثنا محمد بن الحسن بن بشر (١)، حدثنا ابن جوصا (٢)، أنبأنا ابن خبيق (٣)، حدثنا يوسف بن أسباط (٤)، عن أبي إسرائيل الملائي (٥)، عن فضيل بن عمرو الفقيمي (٦)، عن مجاهد (٧)، عن ابن عمر، عن أبي هريرة، عن النبي - ﷺ - قال: \"لا يدخل الجنة ولد زنا، ولا ولده، ولا ولد ولده\" (٨).\n_________\n(١) في الأصل: بشير، والمثبت من (ت)، لم يذكر بجرحٍ أو تعديل.\n(٢) هو: أحمد بن عمير بن يوسف، قال الدارقطني: ثقة.\n(٣) هو: عبد الله بن خبيق الأنطاكي، لم يذكر بجرحٍ أو تعديل.\n(٤) الشيباني، متكلم فيه.\n(٥) إسماعيل بن خليفة العبسي أبو إسرائيل بن أبي إسحاق الملائي، روى عن: إسماعيل بن عبد الرحمن السدي وعطية العوفي وفضيل بن عمرو الفعتيمي وعدة، روى عنه: أحمد بن عبد الله بن يونس وسفيان الثوري ووكيع بن الجراح وخلق. قال أحمد بن حنبل: يكتب حديثه وخالف الناس في أحاديث، وقال يحيى بن معين: صالح الحديث، وقال في موضع: ضعيف، وقال أبو زرعة: صدوق إلا أن في رأيه غلو، وقال أبو حاتم: مس الحديث، وقال ابن حجر: صدوق سيئ الحفظ نسب إلى الغلو في التشيع، مات سنة تسع وستين ومائة. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٦٦، \"تهذيب الكمال\" للمزي ٣/ ٧٧، \"تقريب التهذيب\" لابن حجر (٤٤٠).\n(٦) ثقة.\n(٧) مجاهد ابن جبر المكي، ثقة إمام في التفسير وفي العلم.\n(٨) [٣٢١١] الحكم على الإسناد:\nإسناده ضعيف جدا، وهو صحيح بمجموع طرقه وشواهده.\nفيه أبو إسرائيل بن خليفة الملائي: صدوق سيئ الحفظ، ونسب إلى الغلو في التشيع. وفي سنده اختلاف شديد على عشرة أوجه، ويوسف بن أسباط متكلم فيه ومحمد بن الحسن وابن خبيق لم يذكرا بجرح أو تعديل. =","vol":"27","page":186},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nسأبسط الكلام عليه في ثلاثة مقامات:\nالمقام الأول: طرق الحديث عن مجاهد:\nهذا الحديث اختلف فيه على مجاهد على عشرة أوجه، كما قاله الإمام الدارقطني، وأبو نعيم الأصبهاني، وأبو الفرج ابن الجوزي. وسأذكر هذِه الطرق عن مجاهد:\n١ - فضيل بن عمرو الفقيمي:\nرواه المصنف، وأبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٨، وابن النجار في التاريخ كما في \"الجامع الكبير\" ١/ ٩٢٧ عن ابن خبيق.\nورواه أبو نعيم أيضًا ٨/ ٢٤٩، وابن الجوزي في \"الموضوعات\" ٣/ ٣٢٦ من طريق بركة بن محمد الحلبي كلاهما عن يوسف بن أسباط.\nورواه الدارقطني كما في \"اللآلئ المصنوعة\" للسيوطي ٢/ ١٩٣، ومن طريقه ابن الجوزي في \"الموضوعات\" ٣/ ٣٢٦، ورواه أبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٨ من طريق إسحاق بن منصور. كلاهما ابن أسباط وابن منصور، عن أبي إسرائيل، عن فضيل، عن مجاهد، عن عبد الله بن عمر، عن أبي هريرة به.\nورواه أبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٨ من طريق أحمد بن يونس، عن أبي إسرائيل، عن فضيل، عن مجاهد، عن مولى لأبي قتادة مرفوعا بلفظ: \"لا يدخل الجنة عاق، ولا ولد زنا، ولا مدمن خمر\".\n٢ - الحسن بن عمرو الفقيمي: ورواه عنه أربعة:\nأ- محمد بن فضيل، وعبد الرحمن بن مغراء:\nرواه النسائي في \"السنن الكبرى\" ٣/ ١٧٧، وأبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٧ من طريق محمد بن فضيل، والطحاوي في \"شرح مشكل الآثار\" ١/ ٣٩٣ من طريق عبد الرحمن بن مغراء كلاهما، عن الحسن، عن مجاهد، عن أبي هريرة مرفوعا بلفظ: \"لا يدخل الجنة ولد زنيه\".\nب - مروان بن معاوية الفزاري، وفضيل بن سليمان النميري: =","vol":"27","page":187},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه النسائي في \"السنن الكبرى\" ٣/ ١٧٧، والطحاوي في \"شرح مشكل الآثار\" ١/ ٣٩٤، وأبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٧ من طريق مروان.\nورواه الطحاوي أيضًا في \"شرح مشكل الآثار\" ١/ ٣٩٣ من طريق فضيل كلاهما، عن الحسن، عن مجاهد، عن عبد الله بن عبد الرحمن بن أبي ذباب، عن أبي هريرة به.\nوالحديث من طريق الحسن لا ينحط عن درجة الحسن.\n٣ - إبراهيم بن مهاجر البجلي:\nرواه النسائي في \"السنن الكبرى\" ٣/ ١٧٨، وعبد بن حميد في \"المنتخب\" (ص ٤٢٧)، ومن طريقه ابن الجوزي في \"الموضوعات\" ٣/ ٣٢٨، ورواه ابن حبان في \"المجروحين\" ١/ ١٠٢، والطبراني في \"المعجم الأوسط\" ١/ ٢٦٢ كلهم من طريق عمرو بن أبي قيس، عن إبراهيم بن مهاجر، عن مجاهد، عن عبد الله بن عبد الرحمن بن أبي ذباب، عن أبي هريرة مرفوعا بلفظ: \"لا يدخل ولد الزنا الجنة ولا شيء من نسله إلى سبعة آباء\".\nقال الطبراني: لم يرو هذا الحديث عن إبراهيم إلا عمرو.\nقلت: عمرو: صدوق له أوهام، وإبراهيم: صدوق لين الحفظ. قال ابن عدي: حديثه يكتب في الضعفاء وقال ابن حبان: كثير الخطأ تستحب مجانبة ما انفرد به من الروايات. ا. هـ.\n٤ - المنهال بن عمرو:\nرواه النسائي في \"السنن الكبرى\" ٣/ ١٧٧ في العتق من طريق زيد بن أبي أنيسة، عن المنهال، عن مجاهد، عن عبد الله بن عبد الرحمن بن أبي ذباب، عن أبي هريرة مرفوعًا باللفظ المذكور في الطريق السابق. والمنهال: صدوق ربما وهم.\n٥ - سليمان الأعمش:\nرواه النسائي في \"السنن الكبرى\" كما في \"تحفة الأشراف\" ١٠/ ١٤٠، ولم أقف عليه في النسخة المطبوعة من النسائي -فالله أعلم- من طريق عبد الواحد بن زياد، عن الأعمش، عن مجاهد، عن أبي هريرة موقوفا عليه. =","vol":"27","page":188},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وعبد الواحد ثقة، إلا أن في حديثه عن الأعمش وحده مقال.\n٦ - الحكم بن عتيبة:\nرواه النسائي في \"السنن الكبرى\" ٣/ ١٧٨ في العتق من طريق شعبة، عن الحكم، عن مجاهد، عن أبي هريرة موقوفا. والحكم ثقة، إلا أنه ربما دلس.\n٧ - يزيد بن أبي زياد: وجاء عنه من وجهين:\n١) رواه أحمد في \"المسند\" ٣/ ٢٨ (١١٢٢٢)، وأبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٨ من طريق عبد العزيز بن مسلم.\nورواه أحمد في \"المسند\" ٣/ ٤٤ (١١٣٩٨)، وأبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٩ من طريق شعبة بن الحجاج.\nورواه ابن أبي شيبة في \"المصنف\" ٥/ ٣٣٠ عن عبد الرحيم بن سليمان.\nورواه النسائي في \"السنن الكبرى\" ٣/ ١٧٦ من طريق زائدة بن قدامة.\nورواه أبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٨ من طريق مسعود بن سعد الجعفي.\nخمستهم عن يزيد بن أبي زياد، عن مجاهد، عن أبي سعيد الخدري مرفوعًا بلفظ \"لا يدخل الجنة منان، ولا عاق، ولا مدمن خمر\" مع اختلاف عندهم ليس في شيء منها: \"ولا ولد رنا\".\n٢) ورواه أبو يعلى في \"المسند\" ٢/ ٥٨، وأبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٨ من طريق جرير، عن يزيد، عن مجاهد، عن أبي سعيد مرفوعًا باللفظ المذكور وزادا: \"ولا ولد الزنا\".\nوهذا الطريق مداره على يزيد بن أبي زياد الهاشمي مولاهم: ضعيف، كبر فتغير، وصار يتلقن، وكان شيعيا.\n٨ - عبد الكريم الجزري:\nرواه أبو طاهر بن فيل في جزئه كما في \"اللآلئ المصنوعة\" للسيوطي ٢/ ١٩٢ ومن طريقه الخطيب في \"تاريخ بغداد\" ١٢/ ٢٣٨، وابن الجوزي في \"الموضوعات\" ٣/ ٣٢٧ عن عامر بن إسماعيل البغدادي.\nورواه أبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٩ من طريق سعيد بن حفص.","vol":"27","page":189},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه أبو نعيم ٩/ ٢٥٣ من طريق محمد بن أسلم.\nثلاثتهم عن المؤمل بن إسماعيل، ثنا سفيان الثوري، عن عبد الكريم، عن مجاهد، عن عبد الله بن عمرو بن العاص مرفوعا بلفظ: \"لا يدخل الجنة عاق، ولا منان، ولا مرتدا أعرابيا بعد هجرة، ولا ولد زنا، ولا من أتى ذا محرم\".\nقال السيوطي: لا يصح، عبد الكريم: متروك. ا. هـ.\nقلت: انصرف ذهنه ﵀ إلى ابن أبي المخارق، والأمر ليس كذلك، وهذا موضع يلتبس على كثير.\nفعبد الكريم هنا هو: الجزري ثقة متقن، كما جاء مصرحا به في \"الحلية\". وآفة هذا الإسناد هو: مؤمل بن إسماعيل البصري: صدوق سيء الحفظ.\nواقتصر محمد بن أسلم على قوله: \"لا يدخل الجنة مدمن خمر\". ووقع في \"الحلية\" ابن عمر، وأظنه تصحيف.\nوجاء من طريق عبد الكريم من وجه آخر: فرواه النسائي في \"السنن الكبرى\" ٣/ ١٧٧ من طريق إسرائيل، عن عبد الكريم، عن مجاهد قوله، إلا أنه جعل بدل: \"زنية\": \"المرتد أعرابيا بعد هجرة\".\n٩ - خصيف الجزري:\nرواه النسائي في \"السنن الكبرى\" ٣/ ١٧٦، وأبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٩ من طريق عتاب بن بشير، عن خصيف، عن مجاهد، عن ابن عباس مرفوعا بلفظ: \"لا يدخل الجنة مدمن خمر، ولا عاق، ولا منان\".\nوعتاب: صدوق يخطئ، وخصيف: صدوق سيء الحفظ، خلط بآخره، ورمي بالإرجاء.\n١٠ - مسكين بن دينار:\nرواه أبو القاسم البغوي في \"معجم الصحابة\" كما في \"الإصابة\" لابن حجر ٧/ ٧٧، والطبراني في \"المعجم الكبير\" ٢٢/ ٣٧٢، ومن طريقه أبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٩ من طريق عبيد بن إسحاق العطار، عن مسكين، عن مجاهد، عن أبي زيد الجرمي مرفوعا بلفظ: \"لا يدخل الجنة عاق، ولا منان، =","vol":"27","page":190},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ولا مدمن خمر\".\nسئل عنه أبو حاتم الرازي في \"علل الحديث\" لابنه ٢/ ٣١ فقال: منكر.\nوقال الحافظ ابن حجر في \"الإصابة\" ٧/ ٧٧: وعبيد ضعيف جدا، وقد خولف. ا. هـ.\n١١ - يونس بن خباب:\nرواه النسائي في \"السنن الكبرى\" ٣/ ١٧٨ من طريق زيد بن أبي أنيسة، عن يونس، عن مجاهد، عن عبد الله بن عمر بن الخطاب موقوفا عليه بلفظ: \"لا يدخل الجنة ولد الزنا ولا الثاني ولا الثالث\".\nويونس: صدوق يخطئ، رمي بالرفض.\n١٢ - منصور بن المعتمر:\nرواه الطحاوي في \"شرح مشكل الآثار\" ١/ ٣٩٥ من طريق محمد بن سابق.\nوأبو نعيم في \"حلية الأولياء\" ٣/ ٣٠٨ من طريق عبيد الله بن موسى.\nكلاهما عن أبي إسرائيل الملائي، عن منصور، عن مجاهد، عن مولى لأبي قتادة عن أبي قتادة مرفوعا بلفظ: \"لا يدخل الجنة عاق لوالديه، ولا منان، ولا ولد رنية، ولا مدمن خمر\".\nوسئل عنه أبو الحسن الدارقطني في \"العلل\" ٦/ ١٥٩ فقال: هو وهم، وأبو إسرائيل ضعيف، وإنما روى هذا الحديث منصور، عن سالم بن أبي الجعد، عن جابان، عن عبد الله بن عمرو اهـ.\nوجاء من طريق منصور من وجه آخر: رواه النسائي في \"السنن الكبرى\" ٣/ ١٧٦ من طريق موسى الجهني، عن منصور، عن مجاهد قال: سمعت أبا هريرة موقوفا بلفظ: \"أربعة لا يدخلون الجنة\" وذكر منهم ولد الزنا.\nالمقام الثاني: بيان طرق الحديث عن غير مجاهد:\nأولًا: حديث أبي هريرة - ﵁ -: ورواه عنه اثنان:\n١) أبو صالح السمان: وجاء عنه بلفظين:\nالأول: رواه أحمد في \"المسند\" ٢/ ٣١١ (٨٠٩٨)، والطحاوي في \"شرح مشكل =","vol":"27","page":191},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الآثار\" ١/ ٣٩١ من طريق خالد بن عبد الله.\nورواه أبو داود كتاب العتق، باب في عتق ولد الزنا (٣٩٦٣)، والنسائي في \"السنن الكبرى\" ٣/ ١٧٨، والحاكم في \"المستدرك\" ٢/ ٢١٤، والبيهقي في \"السنن الكبرى\" ١٠/ ٥٧ من طرق عن جرير بن عبد الحميد.\nورواه البيهقي في \"السنن الكبرى\" ١٠/ ٥٩، والطحاوي في \"شرح مشكل الآثار\" ١/ ٣٩١ من طريق سفيان الثوري.\nثلاثتهم عن سهيل بن أبي صالح به بلفظ: \"ولد الزنا شر الثلاثة\". قال سفيان: يعني: إذا عمل بعمل والديه.\nالثاني: رواه أبو جعفر الطحاوي في \"شرح مشكل الآثار\" ١/ ٣٩١ من طريق يعقوب بن عبد الرحمن.\nورواه ابن عدي في \"الكامل\" ٣/ ٤٤٨، ومن طريقه ابن الجوزي في \"الموضوعات\" ٣/ ٣٢٨ من طريق عبد العزيز بن أبي حازم.\nكلاهما عن سهيل بن أبي صالح به بلفظ: \"فرخ الزنا\". قال يعقوب: \"شر الثلاثة\". وقال عبد العزيز: \"لا يدخل الجنة\".\nقال ابن الجوزي عن إسناده: فيه من لا يعرف. ا. هـ.\nقلت: فيه حمزة بن داود الثقفي: لم أجد من ترجمه، إلا أن الحديث من بعض طرقه صحيح على شرط مسلم، قاله الحاكم، ووافقه الذهبي، والألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٢٨٢.\nومع ذلك فقد تابع أبا صالح عليه.\n٢) أبو سلمة بن عبد الرحمن:\nرواه الحاكم في \"المستدرك\" ٢/ ٢١٥، ومن طريقه البيهقي في \"السنن الكبرى\" ١٠/ ٥٨ من طريق أبي عوانة، عن عمر بن أبي سلمة به بلفظ: \"ولد الزنا شر الثلاثة\".\nقال الألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٢٨٢: إسناده حسن في المتابعات والشواهد. ا. هـ.","vol":"27","page":192},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ثانيًا: حديث عبد الله بن عمرو بن العاص: ورواه عنه ثلاثة:\n١) جابان: وجاء عنه من وجهين:\nالأول: منصور بن المعتمر، عن سالم بن أبي الجعد، عن جابان، عن عبد الله بن عمرو. والحديث يرويه بهذا السياق جماعة:\n١ - سفيان بن سعيد الثوري:\nرواه عبد الرزاق في \"المصنف\" ٧/ ٤٥٤، وعنه أحمد في \"المسند\" ٢/ ٢٠٣ (٦٨٩٢)، وابن خزيمة في \"التوحيد\" ٢/ ٨٦٤.\nورواه الدارمي في \"المسند\" ٢/ ٢١٢، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٧٥ من طريق محمد بن كثير.\nورواه المروزي في \"البر والصلة\" (ص ٥٥)، ومن طريقه ابن الجوزي في \"الموضوعات\" ٣/ ٣٢٦، وابن خزيمة في \"صحيحه\" ٢/ ٨٦٦ من طريق مؤمل بن إسماعيل.\nورواه النسائي في \"السنن الكبرى\" ٣/ ١٧٥، والخطيب في \"تاريخ بغداد\" ١١/ ١٧ من طريق يحيى بن سعيد القطان.\nأربعتهم (عبد الرزاق، ابن كثير، مؤمل، القطان) عن سفيان به.\n٢ - جرير بن عبد الحميد:\nرواه النسائي كما في \"تحفة الأشراف\" للمزي ٦/ ٢٨٣ عن محمد بن قدامة، وابن خزيمة في \"التوحيد\" ٢/ ٨٦٥ عن يوسف بن موسى كلاهما عن جرير به.\n٣ - همام بن يحيى بن دينار:\nرواه أحمد في \"المسند\" ٢/ ١٦٤ (٦٥٣٧) عن يزيد بن هارون، عن همام به.\n٤ - شيبان النحوي:\nرواه الطحاوي في \"شرح مشكل الآثار\" ١/ ٣٩٥ من طريق عبيد الله بن موسى، عن شيبان به.\n٥ - أبو حفص الأبّار:\nرواه الخطيب في \"تاريخ بغداد\" ١١/ ١٩١، ومن طريقه ابن الجوزي في =","vol":"27","page":193},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"الموضوعات\" ٣/ ٣٢٦ من طريق الحسن بن عرفة، عن أبي حفص به، إلا أنه أدخل بين منصور وجابان عبد الله بن مرة.\nقلت: وهذِه رواية الجماعة عن منصور، وخالفهم شعبة بن الحجاج فرواه من وجه آخر.\nالثاني: منصور، عن سالم بن أبي الجعد، عن نبيط بن شريط، عن جابان، عن عبد الله بن عمرو، وهذا الوجه تفرد بروايته شعبة بن الحجاج، ورواه عنه ستة:\n١ - محمد بن جعفر غندر:\nرواه ابن أبي شيبة في \"المصنف\" ٥/ ٣٣٠، والنسائي كتاب الأشربة، باب الرواية في المدمنين في الخمر ٨/ ٣١٨، وابن خزيمة في \"التوحيد\" ٢/ ٨٥٨ عن محمد بن بشار، ورواه أيضًا ٢/ ٨٦٦ عن محمد بن المثنى، ٢/ ٨٥٨ عن محمد بن أبان، ورواه أحمد ٢/ ٢٠١ (٦٨٨٢).\nأربعتهم عن غندر به.\n٢ - أبو داود الطيالسي في \"مسنده\" (ص ٣٠٣)، وعنه النسائي في \"السنن الكبرى\" ٣/ ١٧٥.\n٣ - عبد الرحمن بن مهدي:\nرواه الدارمي في \"المسند\" ٢/ ١١٢، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٧٨ كلاهما من طريقين عنه.\n٤ - حجاج بن محمد المصيصي:\nرواه أحمد في \"المسند\" ٢/ ٢٠١ (٦٨٨٢) عنه.\n٥ - وهب بن جرير بن حازم:\nرواه البخاري في \"التاريخ الكبير\" ٢/ ٢٥٧، وفي \"التاريخ الصغير\" ١/ ٢٦٢ - ٢٦٣ عن عبد الله بن محمد الجعفي عنه.\n٦ - عثمان بن جبلة:\nرواه البخاري في \"التاريخ الكبير\" ٢/ ٢٥٧، وفي \"التاريخ الصغير\" ١/ ٢٦٣ عن عبدان، عن أبيه عثمان، عن شعبة، عن يزيد، عن سالم، عن عبد الله بن عمرو =","vol":"27","page":194},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= من قوله موقوفا.\nقال البخاري: لم يصح. ا. هـ وهذِه رواية شاذة معارضة لرواية الجماعة، ويزيد هو ابن أبي زياد، ضعيف كما سبق.\n٧ - بقية بن الوليد:\nرواه النسائي في \"السنن الكبرى\" ٣/ ١٧٦ عن عمرو بن عثمان، عن بقية قال: حدثني شعبة حدثني يزيد بن أبي زياد، عن سالم، عن عبد الله بن عمرو مرفوعا بلفظ: \"لا يدخل الجنة منان ولا عاق ولا ولد زنا\".\nقلت: هذا حاصل الوجهين، فأيهما يقدم؟\nظهر لي أن للعلماء في ذلك ثلاثة مسالك:\n١ - أن الوجه الأول أصح لأمرين:\nأ- أنه رواية الجماعة: الثوري، وجرير، وهمام، وشيبان، وأبو حفص، والقطان.\nوالوجه الثاني تفرد به شعبة، ولم يتابع عليه.\nب - أن الوجه الأول يرويه الثوري عن منصور، وكلاهما كوفيان، وهو أعلم بحديث أهل بلده من شعبة، وأحفظ له منه.\nوإلى هذا ذهب الإمام النسائي كما في \"تحفة الأشراف\" للمزي ٦/ ٢٨٣، والعلامة أحمد شاكر في تحقيق \"المسند\" ١٠/ ٤٦، وشيخنا الدكتور محمد سعيد في تحقيقه لكتاب \"البر والصلة\" للحسين المروزي (ص ٥٦).\n٢ - أن الوجهين صحيحان:\nفرواية سفيان الثوري ومن معه صحيحة، ورواية شعبة صحيحة. وإلى هذا ذهب الإمام أبو حاتم ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٧٩ قال: هما ثقتان حافظان .. فالخبر متصل عن سالم عن جابان، فمرة روي كما قال شعبة، وأخرى كما قال سفيان. ا. هـ.\n٣ - أن الوجهين ضعيفان:\nوذلك أن الخبر يدور على جابان عن عبد الله، وجابان هذا مجهول لا يكاد يعرف =","vol":"27","page":195},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ثم إنه لا يعرف له سماع من عبد الله، ولا يعرف لسالم سماع من جابان، ولا سماع من نبيط.\nوهذا مسلك الإمام البخاري في \"التاريخ الكبير\" ٢/ ٢٥٧، وفي \"التاريخ الصغير\" ١/ ٢٦٣، وابن خزيمة في \"التوحيد\" ٢/ ٨٦٤، وما ذهبا إليه متعين، ويحمل كلام من سبق من العلماء على مسألة ضعيف وأضعف، أو على مثل مراد الترمذي في \"جامعه\": هو أصح ما في الباب. ولا يعني ذلك الأصحية المطلقة.\nنعم، وإن ضعف حديث عبد الله بن عمرو من هذا الوجه فلا يعني ضعفه مطلقا، بل هو قوي بالمتابعات الآتية، وبشواهد الباب جميعا.\n٢) هلال بن يساف:\nرواه الطبراني كما في \"الآلئ المصنوعة\" ٢/ ١٩٢، وأبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٧١ من طريق عبيدة بن حميد، عن عمار الدهني، عن هلال به.\nوعبيدة: صدوق نحوي ربما أخطأ.\n٣) عيسى بن حطان الرقاشي:\nرواه العقيلي في \"الضعفاء الكبير\" ٢/ ٧٥، وذكره البخاري في \"التاريخ الصغير\" ١/ ٢٦٣ والمصنف في الحديث الذي بعده عن علي بن زيد، عن زيد بن عياض، عن عيسى بن حطان به.\nقال البخاري: لا يصح، وقال العقيلي: لا يحفظ من وجه يثبت.\nثالثا: حديث عبد الله بن عباس:\nرواه الطبراني في \"المعجم الكبير\" ١٠/ ٣٤٦، وفي \"المعجم الأوسط\" ٧/ ٢١٠، وابن عدي في \"الكامل\" ٣/ ٩١ من طريق محمد بن عبد الرحمن بن أبي ليلى، عن داود بن علي بن عبد الله بن عباس، عن أبيه، عن جده بلفظ: \"ولد الزنا شر الثلاثة، إذا عمل بعمل أبويه\".\nوابن أبي ليلى تفرد به عن داود كما قال الطبراني. قال الهيثمي في \"مجمع الزوائد\" ٦/ ٢٥٧: وفيه محمد بن أبي ليلى، وهو سيئ الحفظ. ا. هـ ووافقه الألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٢٨٢. =","vol":"27","page":196},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رابعا: حديث عثمان بن أبي العاص:\nرواه أبو يعلى الموصلي كما في \"اللآلئ المصنوعة\" ٢/ ١٩٢ من طريق عبد الله بن عيسى رجل من أهل البصرة، عن أبي الحكم مولى أبي العاص، عن عثمان مرفوعا بلفظ: \"لا يدخل الجنة ولد زنا، ولا عاق لوالديه، ولا مدمن خمر\". وبعد: فهذِه هي طرق، وشواهد الحديث مستوفاة بقدر الطاقة، أما ألفاظه فتنحصر في ثلاث:\n١) \"لا يدخل الجنة ولد الزنا\" كلفظ المصنف، إلا أن غالب المصادر تزيد عليه جملا أخرى كما سبقت الإشارة إليها.\n٢) \"ولد الزنا شر الثلاثة\".\n٣) \"فرخ الزنا لا يدخل الجنة\"، وفي بعض الطرق: \"شر الثلاثة\".\nأما الحكم عليه من حيث المجموع فقد اختلف العلماء فيه اختلافا شديدا، وحاصل أقوالهم تنحصر في:\nالقول الأول: أنها موضوعة، لا يصح منها شيء:\n١ - وممن ذهب إلى هذا محمد بن طاهر المقدسي كما في \"الكاف الشاف\" لابن حجر (ص ١٧٦)، و\"المقاصد الحسنة\" للسخاوي (ص ٤٦٣).\n٢ - وابن الجوزي في \"الموضوعات\" ٣/ ٣٢٩، وتبعه على ذكره غالب من كتب في الأحاديث الموضوعة ومنهم:\n- ابن القيم في \"المنار المنيف في الصحيح والضعيف\" (ص ١٣٣).\n- والسيوطي في \"اللآلى المصنوعة\" ٢/ ١٩٢،\n- محمد بن طاهر الفتني الهندي في \"تذكرة الموضوعات\" (ص ١٨٠).\nالقول الثاني: التردد في الحكم عليها بحكم صريح:\nوممن وجدته على ذلك: العلامة الألباني فتارة يميل إلى كلام من حكم عليه بالوضع كما في \"سلسلة الأحاديث الضعيفة\" (١٤٦٢)، وتارة يميل إلى تصحيح بعض طرقه ويحاول الإجابة عنها كما في \"سلسلة الأحاديث الصحيحة\" ٢/ ٢٨١، ٢٨٥.","vol":"27","page":197},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= القول الثالث: أن الحديث صحيح أو حسن من بعضه طرقه.\nوعلى هذا القول كثير من العلماء، ومنهم:\nابن خزيمة في \"التوحيد\"، وابن حبان في \"صحيحه\" كما في \"الإحسان\"، وابن القيم في \"المنار المنيف\" حيث قال عن أحد ألفاظه: وهو حديث حسن. والعلامة أحمد شاكر في تحقيق \"المسند\" ١٥/ ٢٣٣، والألباني كما سبق، وغيره.\nوالذي يظهر: أن القول بوضعه قول بعيد جدا، ولذا قال الحافظ ابن حجر في \"القول المسدد في الذب عن مسند أحمد\" (ص ٦٦): وليس في شيء من طرقه ما يقتضي الحكم بالوضع، والله أعلم. ا. هـ.\nوقال الحافظ السخاوي في \"المقاصد الحسنة\" (ص ٤٦٣): وزعم ابن طاهر، وابن الجوزي أن هذا الحديث موضوع، وليس بجيد. ا. هـ.\nقلت: وكذا الحكم عليه بالضعف بإطلاق غير جيد كذلك، نعم كثير من طرقه لا تخلو من ضعف، ولكنه بمجموعها، بل ببعض ما صح منها أو حسن كما سبق يحكم له بأنه صحيح لغيره في أقل أحواله.\nولكن يبقى بعد ذلك النظر في بيان معناه وتوجيهه وهو:\nالمقام الثالث: أجوبة العلماء عن معنى الحديث، وما يدل عليه:\nوقفت على أجوبة جماعة من أهل العلم أسوقها مع بيان مصدرها على سبيل الإيجاز:\n١ - أن قوله \"لا يدخل الجنة .. \":\nيراد به جنة معينة، فالمراد لا يدخل بعض الجنان، إذ النبي - ﷺ - قد أعلم أنها جنان في جنة، واسم الجنة واقع على كل جنة، فأولاد الزنا أجسر على ارتكاب المنهيات من غيرهم.\nوهذا الجواب ذكره ابن خزيمة في \"التوحيد\" ٢/ ٨٦٨، وتلميذه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٧٧، ولا يخفى ما فيه من تكلف.\n٢ - أن المراد بقوله: \"ولد الزنا ... \": =","vol":"27","page":198},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أي: المتحقق بوصف الزنا حتى صار وصفا غالبا عليه، فاستحق أن يكون منسوبا إليه، فيصح أن يقال: هو ابن له. كما يقال للمسافر: ابن السبيل. وليس المقصود الابن الذي تولد من فاحشة الزنا.\nوهذا الجواب ذكره أبو جعفر الطحاوي في \"شرح مشكل الآثار\" ١/ ٣٩٤، وانتصر له الألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٢٨٨.\n٣ - أن المراد بقوله: \"شر الثلاثة .. \":\nرجل معين كان يؤذي رسول الله - ﷺ -، فقيل: يا رسول الله إنه مع ما به ولد زنا. فقال - ﷺ -: \"هو شر الثلاثة\".\nوهذا الجواب حكته عائشة - ﵁ -، ورواه عنها الطحاوي ١/ ٣٩٢ مرتضيا له، ورواه الحاكم في \"المستدرك\" ٢/ ٢١٥، والبيهقي في \"السنن الكبرى\" ١٠/ ٥٨ وقال: في سنده سلمة بن الفضل الأبرش: يروي مناكير.\n٤ - أن يقال فى هذا الحديث وأمثاله من نصوص الوعيد:\nإنما هو معلق بالمشيئة، فالمعنى: لا يدخل الجنة إلا أن يشاء الله، فيغفر ويصفح، ولا يعذب على ارتكاب تلك الخطيئة.\nوهذا الجواب ذكره ابن خزيمة في \"التوحيد\" ٢/ ٨٦٩.\n٥ - أن المراد بقوله: \"شر الثلاثة\":\nأي: إذا عمل عملهما بعد ذلك.\nوهذا الجواب جاء في حديث ابن عباس الذي سبق وحديث عائشة، كلاهما مرفوعا، ولا يثبت.\nوجاء عن سفيان الثوري رواه عنه البيهقي في \"السنن الكبرى\" ١٠/ ٥٧، وحكاه ابن حجر عن أهل العلم كما في \"المقاصد الحسنة\" للسخاوي (ص ٤٦٤)، ونصره المناوي في \"فيض القدير\" ٦/ ٤٧٢، والألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٢٨٣، والشيخ عبد الفتاح أبو غدة في تحقيقه \"للمنار المنيف\" (ص ١٣٣).\n٦ - أن المراد بقوله: \"لا يدخل الجنة\": =","vol":"27","page":199},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أي لا يدخل بعمل أصليه إن مات صغيرا بخلاف الولد الذي يكون من نكاح صحيح فإنه إن مات طفلا، وأبواه مؤمنان ألحق بهما، وبلغ درجتهما بصلاحهما كما قال تعالى ﴿وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ﴾ وولد الزنا لا يدخل الجنة بعمل أصليه، أما الزاني فنسبه منقطع، وأما الزانية فشؤم زناها.\nوهذا الجواب قرره أبو الخير الطالقاني كما نقله عنه الرافعي القزويني في \"التدوين في أخبار قزوين\" ٢/ ١٤٦، ومال إليه محمد بن طاهر الفتني الهندي في \"تذكرة الموضوعات\" (ص ١٨٥) وعبد الله بن الصديق الغماري في تحقيقه \"للمقاصد الحسنة\" (ص ٤٦٤).\n٧ - أن المراد بقوله: \"شر الثلاثة .. \":\nأي شرهم أصلا وعنصرا، ونسبا ومولدا، وذلك؛ لأنه خلق من ماء الزاني والزانية، وهو ماء خبيث .. فلا يؤمن أن يؤثر ذلك الخبث فيه، ويدس في عروقه، فيحمله على الشر، ويدعوه إلى الخبث. وعلى هذا: فالحديث عام مخصوص. وهذا ذكره الخطابي في \"معالم السنن\" ٤/ ٧٤، وانتصر له ابن القيم في \"المنار المنيف\" (ص ١٣٣) وذكره المناوي في \"فيض القدير\" ٦/ ٤٧٢.\nوانتصر له الشيخ أحمد شاكر في تحقيق \"المسند\" ١٥/ ٢٣٥ بقوله: هذا كلام جيد، واستدلال صحيح. يؤيده الواقع المشاهد في الأغلب الأكثر، والنادر غير ذلك. ا. هـ.\n٨ - أن المراد بقوله: \"شر الثلاثة\".\nأنه إنما صار كذلك؛ لأن والديه قد يقام عليهما الحد، فتكون العقوبة تمحيصا لهما، وهذا في علم الله لا يدري ما يصنع به، وما يفعل في ذنوبه.\nوهذا حكاه الخطابي في \"معالم السنن\" ٤/ ٧٣، وارتضاه المناوي في \"فيض القدير\" ٦/ ٤٧٢، واستضعفه العلامة أحمد شاكر في تحقيق \"المسند\" ١٥/ ٢٣٤.\n٩ - أن يقال في عموم ألفاظ الحديث:\nإنه لا يثبت منها شيء أبدا من حيث السند، وأما من حيث المتن فهي تصادم وتخالف الأصول الشرعية، وأعظمها قوله تعالى: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ =","vol":"27","page":200},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= [الإسراء: ١٥].\nالجواب قرره الحافظ ابن الجوزي في \"الموضوعات\" ٣/ ٣٢٩، ومال إليه الألباني في \"سلسلة الأحاديث الضعيفة\" ٣/ ٦٥٧ (١٤٦٢).\nوبعد أن علم أن الحديث لا يمكن رده سندا، فلم يبق إلا توجيه معناه بما يلتئم وأصول الشرع، وفيما سبق ذكره من أجوبة كافٍ في رد دعوى مخالفته للأصول. وظهر لي أنه يمكن أن يقال: إن هذا الحديث من نصوص الوعيد، والقاعدة فيها أن تمر كما هي بلا تفسير كما في قوله \"من غش فليس منا\" وأشباهها؛ ليبقى أثرها في النفوس قويًا، ويقال في هذا الحديث بخصوصه: إن فيه تخويف لكل رجل وامرأة بألا يرتكبا هذِه الفاحشة؛ لكي لا يجني الولد الذي تولد عن فاحشتهما هذِه العقوبة الشديدة.\nوثم جواب آخر:\n١٠ - وهو أن يقال في قوله: \"لا يدخل الجنة\":\nأي لا يدخلها ابتداء، بل يعذب بقدر ذنوبه ثم يدخلها.\nوهذا الجواب قرره الدكتور عبد العزيز الشهوان في تحقيقه لكتاب \"التوحيد\" لابن خزيمة ٢/ ٨٦٨.\nوبعد: فإن ما سبق من أجوبة لا يقطع بصواب واحد منها، وإن كان المتيقن أن بعضها صحيح، ذلك أنه من المحال أن يوجد في النصوص الشرعية ما يناقض بعضه بعضا، والله جل وعلا أعلم بمراده ومراد رسوله - ﷺ -.\nوأخيرًا: فقد يستطال ما ذكرته حول هذا الحديث رواية ودراية، فلا عجب فقد ألف عالمان رسالتين مستقلتين حول معناه:\nالأول: الحافظ السخاوي كما أشار إلى ذلك في \"المقاصد الحسنة\" (ص ٤٦٣).\nالثاني: أبو العباس أحمد بن الخياط الفاسي كما أشار إليها عبد الله الغماري في تحقيقه \"المقاصد الحسنة\" للسخاوي (ص ٦٦٤).\nولم أقف على شيء منهما.","vol":"27","page":201},{"text":"[٣٢١٢] وأخبرنا الحسين بن محمد (١)، حدثنا محمد بن الحسن ابن بشر (٢)، أنبأنا أبو الحسن أحمد بن محمد الطوابيقي (٣)، حدثنا أبو بدر عباد بن الوليد (٤)، حدثنا حبان بن هلال (٥)، حدثنا حماد بن سلمة (٦)، عن علي بن زيد (٧)، عن زيد بن عياض (٨)، عن عيسى بن حطان (٩)، عن عبد الله بن عمرو أن النبي - ﷺ - قال: \"إن أولاد الزنا يحشرون يوم القيامة في صورة القردة والخنازير\" (١٠).\n_________\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) صدوق.\n(٥) حبان بن هلال الباهلي، ويقال الكناني، روى عن: أبان بن يزيد العطار، وبكير بن أبي السميط وجرير بن حازم وغيرهم، روى عنه: علي بن المديني، وعبد بن حميد، ومحمد بن بشار بندار وغيرهم، روى له الجماعة، توفي عام ٢١٦ هـ. قال ابن حجر: ثقة، ثبت.\n(٦) أبو سلمة البصري، ثقة، عابد، وتغير حفظه بأخرة.\n(٧) أبو الحسن البصري، ضعيف.\n(٨) تكلم فيه أيوب السختياني.\n(٩) عيسى بن حطان الرقاشي، ويقال العائذي، روى عن: علي بن أبي طالب - ﵁ -، ومسلم بن سلام ومصعب بن سعد بن أبي وقاص وغيرهم، روى عنه: بسام الصيرفي، وليث بن أبي سليم وعاصم الأحول وغيرهم، روى له أبو داود والترمذي والنسائي، قال ابن حجر: مقبول.\n(١٠) [٣٢١٢] الحكم على الإسناد:\nإسناده ضعيف جدا لعلل عدة:\n١ - عيسى بن حطان مختلف فيه. قال ابن حجر: مقبول. أي: حيث يتابع، وإلا =","vol":"27","page":202},{"text":"[٣٢١٣] وأخبرنا الحسين بن محمد (١)، حدثنا أبو بكر بن مالك القطيعي (٢)، حدثنا عبد الله بن أحمد بن حنبل (٣)، حدثنا أَبي (٤)، حدثنا إسحاق بن إبراهيم المروزي (٥)، حدثنا سلمة بن الفضل (٦)، حدثني محمد بن إسحاق (٧)، عن محمد بن عبد الله بن عمرو بن\n_________\n= فهو ضعيف.\n٢ - زيد بن عياض، أبو عياض البصري: تكلم فيه أيوب السختياني.\n٣ - علي بن زيد هو: ابن جدعان، ضعيف بالاتفاق.\n٤ - شيخ شيخ المصنف: لم يذكر بجرح أو تعديل، والطوابيقي لم أجده.\nالتخريج:\nالحديث أخرجه العقيلي في \"الضعفاء الكبير\" ٢/ ٧٥ بإسناده فقال: حدثنا علي بن عبد العزيز، ثنا عارم، ثنا حماد بن سلمة به، وذكره البخاري في \"المعجم الصغير\" ١/ ٢٦٣ عن علي بن زيد وقال: لا يصح فذكره سواء.\nثم قال العقيلي: لا يحفظ من وجه يثبت.\nوساق الذهبي الحديث في \"ميزان الاعتدال\" ٢/ ١٠٥ على أنه من منكرات زيد بن عياض تبعا للعقيلي. وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٤ وقال: ما أظن له سندا يصح. ا. هـ.\nقلت: فظهر مما سبق ضعف الحديث.\nوأما معناه على فرض صحته فيقال فيه ما قيل في الحديث الذي قبله من أجوبة، وقد سبق ذكر هذا الطريق في الحديث الذي قبله.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن جعفر بن حمدان، ثقة.\n(٣) ثقة.\n(٤) أحمد بن حنبل، الإمام، الحافظ، الثقة.\n(٥) ابن راهويه، ثقة، حافظ، مجتهد.\n(٦) الأبرش الأنصاري مولاهم، صدوق كثير الخطأ.\n(٧) صاحب المغازي، صدوق، يدلس، ورُمي بالقدر والتشيع.","vol":"27","page":203},{"text":"عثمان (١)، عن محمد بن عبد الرحمن بن لبيبة (٢)، عن عبيد الله بن أبي رافع (٣)، عن ميمونة زوج النبي - ﷺ - ﵂ -: سمعت النبي - ﷺ - يقول: \"لا تزال أمتي بخير ما لم يفش فيهم ولد الزنا، فإذا فشى فيهم ولد الزنا فيوشك أن يعمهم الله تعالى بعقاب\" (٤).\n_________\n(١) أبو عبد الله المدني، المعروف بالديباج، صدوق.\n(٢) محمد بن عبد الرحمن بن لبيبه، ويقال: ابن أبي لبيبه: وردان (ويقال: لبيبه أمه، وأبو لبيبه أبوه). روى عن: سعد بن أبي وقاص، وسعيد بن المسيب، وعبد الله بن أبي سليمان وغيرهم، روى عنه: أسامه بن زيد الليثي، وحاتم بن إسماعيل، وسعيد بن أبي أيوب وغيرهم، روى له: أبو داود والنسائي. قال ابن حجر: ضعيف كثير الإرسال. انظر: \"تهذيب الكمال\" ٢٥/ ٦٢٠، و\"تقريب التهذيب\" لابن حجر (٦٠٨٠).\n(٣) لين الحديث.\n(٤) [٣٢١٣] الحكم على الإسناد:\nإسناده ضعيف. فيه عبيد الله بن أبي رافع ومحمد بن عبد الرحمن بن لبيبة ضعيفان، ومحمد ابن إسحاق مدلس، وقد عنعن، إلا أنه صرح بالتحديث من طريق جرير كما سيأتي.\nالتخريج:\nالحديث مداره على محمد بن إسحاق، عن محمد بن عبد الله بن عمرو، عن محمد بن عبد الرحمن، عن ابن أبي رافع، عن ميمونة.\nورواه عن ابن إسحاق اثنان:\nالأول: سلمة بن الفضل:\nأخرجه أحمد في \"المسند\" ٦/ ٣٣٣ (٢٦٨٣٠)، ومن طريقه المصنف.\nالثاني: جرير بن حازم:\nأخرجه أبو يعلى في \"المسند\" ١٣/ ٦ من طريق وهب بن جرير، والطبراني في \"المعجم الكبير\" ٢٤/ ٢٣ من طريق محمد بن المثنى كلاهما عن جرير بن حازم به =","vol":"27","page":204},{"text":"[٣٢١٤] وأخبرنا الحسين بن محمد (١)، حدثنا الفضل بن الفضل الكندي (٢)، حدثنا إبراهيم بن الحسن الأدمي (٣)، حدثنا أبو أمية محمد ابن إبراهيم الطرسوسي (٤)، حدثنا سعيد بن أوس (٥)، حدثنا أبو الأشهب العطاردي (٦) قال: سمعت عكرمة (٧) يقول: إذا كثر أولاد الزنا قل القطر (٨).\n_________\n= نحوه.\nوفي هذا الطريق تصريح ابن إسحاق بالسماع؛ فزالت شبهة التدليس.\nوبقيت العلتان الأوليان: ضعف ابن أبي رافع. قال ابن حجر: لين الحديث. وضعف محمد بن عبد الرحمن. قال ابن حجر: ضعيف كثير الإرسال.\nومع ذلك فقد قال الحافظ المنذري في \"الترغيب والترهيب\" ٣/ ٢٧٧: إسناده حسن، وفيه ابن إسحاق وقد صرح بالسماع اهـ.\nوقال الحافظ الهيثمي في \"مجمع الزوائد\" ٦/ ٢٥٧: فيه محمد بن عبد الرحمن بن لبيبة: وثقه ابن حبان وضعفه ابن معين، ومحمد بن إسحاق قد صرح بالسماع، فالحديث صحيح أو حسن. ا. هـ قلت: ولا يخفى ما في كلام هذين الإمامين بعدما سبق ذكره. ولو قيل: إن هذا الحديث ضعيف ويشهد له ما سبق من الأحاديث لكان أولى، والله أعلم. وأما توجيه معناه فقد سبق قريبا.\n(١) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) صدوق.\n(٣) إبراهيم بن الحسن بن إسحاق الآدمي، لم أجده.\n(٤) صدوق، صاحب حديث، يهم.\n(٥) أبو زيد الأنصاري النحوي البصري، صدوق له أوهام، ورُمي بالقدر.\n(٦) جعفر بن حيان السعدي، ثقة.\n(٧) عكرمه مولى ابن عباس ﵄: ثقة، ثبت.\n(٨) [٣٢١٤] الحكم على الإسناد:\nفيه الأدمي لم أجده، والطرسوسي وشيخه صدوقان وكلاهما يهم. =","vol":"27","page":205},{"text":"<span data-type=\"title\" id=toc-5713>١٤ </span>- ﴿أَنْ كَانَ ذَا مَالٍ وَبَنِينَ (١٤)﴾\nقرأ أبو جعفر وابن عامر ويعقوب (آن) بالمد (١)، واختاره أبو حاتم (٢).\nوقرأ حمزة، وعاصم برواية أبي بكر (أأن) بهمزتين (٣)، غيرهم\n_________\n= التخريج:\nالأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٥.\nوعلى التسليم بثبوته عن عكرمة فغايته أنه قول تابعي، فهو من المقاطيع. وهو من جنس حديث ميمونة - ﵁ - السابق، ويشهد لهما:\nحديث زينب بنت جحش - ﵁ - قالت: خرج رسول الله - ﷺ - يوما فزعًا محمرًا وجهه يقول: \"لا إله إلا الله، ويل للعرب من شر قد اقترب، فتح اليوم من ردم يأجوج ومأجوج مثل هذِه، وحلق بإصبعيه الإبهام والتي تليها\". قالت: فقلت: يا رسول الله أنهلك وفينا الصالحون؟ \"قال: نعم إذا كثر الخبث\".\nأخرجه البخاري كتاب الفتن، باب قصة يأجوج ومأجوج (٣٣٤٦)، ومسلم كتاب الفتن، باب اقتراب الفتن (٢٨٨٠)، والترمذي كتاب الفتن، باب ما جاء في خروج يأجوج ومأجوج (٢١٨٧) في الفتن.\nقال القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٥: وكثرة الخبث: ظهور الزنا وأولاد الزنا؛ كذا فسره العلماء. وقول عكرمة: قل المطر: تبيين لما يكون به الهلاك. وهذا يحتاج إلى توقيف، وهو أعلم من أين قاله. ا. هـ.\nوقال ابن حجر في \"فتح الباري\" ١٣/ ١٠٩: فسروا الخبث بالزنا، وبأولاد الزنا، وبالفسوق والفجور، وهو أولى لأنه قابله بالصلاح. ا. هـ.\n(١) \"السبعة\" لابن مجاهد (ص ٦٤٧)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٨)، \"التيسير\" للداني (ص ٣٣١).\n(٢) لم أجده.\n(٣) \"السبعة\" لابن مجاهد (ص ٦٤٧)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣١.","vol":"27","page":206},{"text":"بالخبر (١)، فمن قرأها بالاستفهام فله وجهان:\nأحدهما: ألأن كان ذا مال وبنين؟\n\n<span data-type=\"title\" id=toc-5714>١٥ </span>- ﴿إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ (١٥)﴾ (٢).\nوالآخر: ألأن كان ذا مال وبنين تطيعه؟ ! (٣).\nومن قرأ بالخبر فمعناه: ولا تطع لأن كان (٤).\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٦٤٦)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٨)، \"التيسير\" للداني (ص ١٧٣)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٥٤.\nوالقراءة منسوبة لابن كثير، ونافع، وأبي عمرو، والكسائي، وحفص عن عاصم، وخلف. وصورة هذِه القراءة كما قال ابن مهران في المبسوط: بفتح الألف من غير استفهام: ﴿أَن﴾.\n(٢) وتوجيه هذِه القراءة أي: جعل مجازاة النعمة التي خولها الله من المال والبنين الكفر بآياتنا، كما تقول: أأن أعطيتك مالي سعيت علي؟\nوانظر: \"معاني القرآن\" للفراء ٣/ ١٧٣، \"الحجة\" لابن زنجلة (ص ٧١٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣١.\n(٣) وتوجيه هذِه القراءة: أي: لا تطعه ليساره وعدده.\nوانظر المصادر السابقة، والتوجيهان نص كلام الفراء في \"معاني القرآن\" ٣/ ١٧٣.\nوعند النظر لا فرق في المعنى بين من قرأها بالمد ومن قرأها بهمزتين، ذلك أن المراد بهما التوبيخ والتقريع، إلا أن من مد استثقل الجمع بين الهمزتين فخفف الثانية. انظر \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣١.\n(٤) وحجة من قرأها كذلك:\nأنه لما علم أن الكلام ليس باستخبار لم يأت بلفظ يدل على الاستخبار.\nانظر \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣١.","vol":"27","page":207},{"text":"<span data-type=\"title\" id=toc-5715>١٦ </span>- قوله تعالى: ﴿سَنَسِمُهُ عَلَى الْخُرْطُومِ (١٦)﴾\nقال ابن عباس: سنخطمه بالسيف، فنجعل ذلك علامة باقية على أنفه ما عاش، فقاتل يوم بدر فخطم بالسيف في القتال (١).\nوقال قتادة: سنلحق به شيئا لا يفارقه (٢).\nقال القُتيبي: تقول العرب للرجل يسب الرجل سبة قبيحة باقية: قد وسمه ميسم سوء، يريدون: ألصق به عارًا لا يفارقه، كما أن السمة لا تنمحي ولا يعفو أثرها (٣).\nقال جرير (٤):\nلما وضعت على الفرزدق ميسمي ... وعلى البعيث جدعت أنف الأخطل\nأراد بالهجاء (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٨، وابن أبي حاتم وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٤.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٤، والطبري في \"جامع البيان\" ٢٩/ ٢٨.\n(٣) \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٥٦).\n(٤) هو في \"ديوانه\" (ص ٣٥٧) وفيه: وضغا البعيت. وينظر في: \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٥٦)، \"وضح البرهان\" لبيان الحق النيسابوري ٢/ ٤٢٥، \"البحر المحيط\" لأبي حيان ٨/ ٣٠٠، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٠٨.\n(٥) قاله ابن قتيبة في \"تأويل مشكل القرآن\" (ص ١٥٧) ونص عبارته:\nيريد: أنه وسم الفرزدق، وجدع أنف الأخطل بالهجاء، أي: أبقى عليه عارا كالجدع والوسم. ا. هـ.","vol":"27","page":208},{"text":"وقال أبو العالية (١)، ومجاهد (٢): سنشينه على أنفه، ونسوِّد وجهه فنجعل له عَلمًا في الآخرة يُعرف بسواد وجهه (٣).\nوقال الضحاك (٤) والكسائي (٥): سنكويه على وجهه.\nوقال محمد بن جرير: سنبين أمره بيانًا واضحًا حتى يعرفوه، فلا يخفى عليهم كما لا تخفى السمة على الخراطيم (٦).\nقال الفراء: وإن كان الخرطوم قد خص بالسمة فإنه في مذهب الوجه، لأن بعض الشيء يعبر به عن كله (٧)، وقد مر هذا الباب.\nوقال النضر بن شميل: معناه سنحده على شربه الخمر، والخرطوم: الخمر، وجمعه خراطيم (٨).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٧، والآلوسي في \"روح المعاني\" ٢٩/ ٢٩.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٧.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٨ وصدره بقوله: وقال بعضهم فلم ينسبه وإختاره الزجاج في \"معاني القرآن\" ٥/ ٢٠٧.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٤.\n(٥) المصدر السابق.\n(٦) \"جامع البيان\" ٢٩/ ٢٨ وفيه: الخرطوم بدلا من الخراطيم.\n(٧) هو في \"معاني القرآن\" ٣/ ١٧٤. وذكره الطبري في \"جامع البيان\" ٢٨/ ٢٩، والبغوي في \"معالم التنزيل\" ٨/ ١٩٤.\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٣٨، وأبو حيان في \"البحر المحيط\"٨/ ٣٠٠، والسمين في \"الدر المصون\" ١٠/ ٤٠٩، والآلوسي في \"روح المعاني\" ٢٩/ ٢٩، وفي \"وضح البرهان\" البيان الحق النيسابوري ٢/ ٤٢٥ صدره =","vol":"27","page":209},{"text":"وقال الشاعر (١):\nتظل يومك في لهو وفي طرب ... وأنت بالليل شراب الخراطيم\n\n<span data-type=\"title\" id=toc-5716>١٧ </span>- قوله تعالى: ﴿إِنَّا بَلَوْنَاهُمْ﴾\nيعني: اختبرناهم، وامتحنا أهل مكة بالقحط والجوع (٢).\n﴿كَمَا بَلَوْنَا﴾ ابتلينا (٣) ﴿أَصْحَابَ الْجَنَّةِ﴾.\n_________\n= بقوله: وقيل: ولم ينسبه. ولم يرتض هذا المعنى جماعة من المفسرين.\nقال أبو حيان في البحر: وأبعد النضر بن شميل في تفسيره الخرطوم بالخمر.\nوقال السمين الحلبي: وقد استبعد الناس هذا التفسير.\nوقال الآلوسي: وتعقب بأنه تنفيه الرواية والدراية.\nأما الرواية: فهو أن أولئك الكفرة هلكوا قبل تحريم الخمر، ما عدا الحكم وهو لم يثبت أنه حد، على أنهم لم يكونوا ملتزمي الأحكام.\nوأما الدراية: فلتعقيد اللفظ، وفوات فخامة المعنى. ا. هـ بتصرف.\nوذكره الكرماني في \"غرائب التفسير\" ٢/ ١٢٣٩ وقال: حكاه الثعلبي. وفيه تعسف.\n(١) القائل هو: الأعرج المعني.\nوهو في: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٣٨، \"مفاتيح الغيب\" للرازي ٣٠/ ٨٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٠٠، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٠٩، \"غرائب التفسير\" للكرماني ٢/ ١٢٣٩، \"روح المعاني\" للآلوسي ٢٩/ ٢٩.\n(٢) كذا، وفي (ت): يعني: اختبرنا أهل مكة، وابتليناهم بالجوع والقحط.\nوالمعنى في: \"جامع البيان\" للطبري ٢٩/ ٢٩، \"معالم التنزيل\" للبغوي ٨/ ١٩٤.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٤.","vol":"27","page":210},{"text":"[٣٢١٥] أخبرنا أبو عمرو الفراتي (١)، أنبأنا أبو موسى (٢)، أنبأنا أبو عثمان الجزري (٣)، حدثنا فارس بن عمرو (٤)، حدثنا صالح بن محمد (٥) حدثنا محمد بن مروان (٦)، عن الكلبي (٧)، عن أبي صالح (٨)، عن ابن عباس - ﵄ - في قول الله ﷿: ﴿إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ﴾ قال: بُستان باليمن يقال له الصروان (٩) دون صنعاء بفرسخين (١٠) يطؤه أهل الطريق، كان غرسه قوم من أهل الصلاة، وكانت لرجل فمات فورثه ثلاثة بنين له، وكان يكون للمساكين إذا\n_________\n(١) أحمد بن أبي الفراتي، أبو عمرو الخوجاني، لم يذكر بجرح أو تعديل.\n(٢) عمران بن موسى بن الحصين، قال الحاكم: كان شيخًا يشبه المشائخ.\n(٣) لم أجده.\n(٤) أبو سهل نخجيري، لا يعتصد عليه.\n(٥) صالح بن محمد الترمذي، متهم ساقط.\n(٦) السدي الصغير، متهم بالكذب.\n(٧) محمد بن السائب، متهم بالكذب ورمي بالرفض.\n(٨) باذام مولى أم هانئ، ضعيف يرسل.\n(٩) كذا بالصاد. وفي (ت): بالضاد المعجمة.\nوهكذا وقع الاختلاف في عموم كتب التفسير، غير أن ياقوت الحموي ذكر في \"معجم البلدان\" ٣/ ٤٦٤ ضوران بتقديم الواو. وقال عنها: من حصون اليمن لبني الهرش. ا. هـ فالله أعلم.\n(١٠) الفرسخ: بفتح الفاء وسكون الراء المهملة، ثم فتح السين المهملة يعادل (٥٥٤٠) مترا، أي (٥.٥٤٠) كيلو مترا. فيكون مقدار الفرسخين (١١.٠٨٠) كيلو مترا أي: أحد عشر كيلو وثمانين مترا.\nحاشية \"الإيضاح والتبيان في معرفة المكيال والميزان\" (ص ٧٧ - ٧٨)، الأصل لابن الرفعة، والحاشية للدكتور محمد الخاروط.","vol":"27","page":211},{"text":"صرموا نخلهم كل شيء تعداه المنجل (١) فلم يجزه، فإذا طرح من فوق النخل إلى البساط فكل شيء يسقط على البساط فهو أيضًا للمساكين، هاذا حصدوا زروعهم فكل شيء تعدّاه المنجل أيضًا فهو للمساكين، وإذا داسوا (٢) كان لهم كل شيء تنتثر (٣) أيضًا، فلما مات الأب وورثها هؤلاء الإخوة عن أبيهم فقالوا: والله إن المال لقليل، وإن العيال لكثير، إنما كان يفعل هذا الأمر إذ كان المال كثيرًا والعيال قليلًا، فأما إذا قلّ المال وكثر العيال فإنا لا نستطيع أن نفعل هذا. فتحالفوا بينهم يومًا ليغدنّ غدوة قبل خروج الناس فليصرمن من نخلهم ولم يستثنوا، لم يقولوا: إن شاء الله فغدا القوم بسدف (٤) من الليل إلى جنتهم ليصرموها، فرأوها مسودة وقد طاف عليها من الليل طائف من عذاب أصابها فأحرقها فأصبحت كالصريم (٥).\n_________\n(١) المنجل: اسم للآلة الحادة التي يقطع بها الزرع والعشب.\nوالجز: القطع.\n(٢) أصل الدوس: الوطء بالرجل، والمدوس: ما يداس به الطعام، كالمدواس، والمداسة: موضع دوس الطعام. \"القاموس المحيط\" للفيروزآبادي ٢/ ٢٣٢.\n(٣) كذا، وفي (ت): ينشر. وكأنها تصحفت على الوجهين، وصوابها: تناثر أيضًا. والله أعلم.\n(٤) السدفة: بضم السين، وفتحها: الظلمة، أو اختلاط الضوء والظلمة معا، كوقت ما بين طلوع الفجر إلى الإسفار، والطائفة من الليل. \"القاموس المحيط\" للفيروزآبادي ٢/ ٥٤٠.\n(٥) [٣٢١٥] الحكم على الإسناد:\nإسناده ساقط؛ الفراتي لم يذكر بجرح أو تعديل، والجزري لم أجده، وفارس لا يعتمد عليه، صالح بن محمد الترمذي متهم ساقط، ومحمد بن مروان متهم =","vol":"27","page":212},{"text":"فذلك قوله تعالى: ﴿إِذْ أَقْسَمُواْ﴾ حلفوا ﴿لَيَصْرِمُنَّهَا﴾ ليجدنها وليقطعن ثمرها (١)\n_________\n= بالكذب، والكلبي متهم بالكذب، ورمي بالرفض، وأبو صالح ضعيف يرسل.\nالتخريج:\nالقصة ذكرها كسياق المصنف:\nالفراء في \"معاني القرآن\" ٣/ ١٧٤، والبغوي في \"معالم التنزيل\" ٨/ ١٩٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٠.\n- وأخرجها ابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٥ عن ابن عباس بأخصر من هذا.\n- وأخرجها عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٥، والطبري في \"جامع البيان\" ٢٩/ ٣١ كلهم من طريق معمر عن قتادة من قوله مختصرا.\n- وأخرجها عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٩، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٥ عن سعيد بن جبير من قوله مختصرا.\n- وأخرجها الطبري في \"جامع البيان\" ٢٩/ ٣٢ من طريق إبراهيم بن المهاجر عن مجاهد من قوله مختصرا.\nوخلاصة القول:\nأن أصل القصة ثابت بالقرآن. وأما التفاصيل المذكورة فقد عرف حال إسنادها، وعلى فرض ثبوتها عن ابن عباس ومن بعده فيقال: إنها مما تُلقي عن أهل الكتاب. والله أعلم.\n(١) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٩)، \"جامع البيان\" للطبري ٢٩/ ٢٩، \"معالم التنزيل\" للبغوي ٨/ ١٩٥.\nوفي (ت): ليجذنها بالذال. والجذ هو القطع المستأصل. \"القاموس المحيط\" للفيروزآبادي ١/ ٤٦١.","vol":"27","page":213},{"text":"﴿مُصْبِحِينَ﴾ إذا أصبحوا قبل أن تعلم المساكين.\n\n<span data-type=\"title\" id=toc-5717>١٨ </span>- ﴿وَلَا يَسْتَثْنُونَ (١٨)﴾ ولا يقولون: إن شاء الله (١).\n\n<span data-type=\"title\" id=toc-5718>١٩ </span>- ﴿فَطَافَ عَلَيْهَا طَائِفٌ﴾\nعذاب (٢) ﴿مِن رَّبْكَ﴾ ليلا، ولا يكون الطائف إلا بالليل، وكان ذلك الطائف نارا نزلت من السماء فأحرقتها (٣) ﴿وَهُمْ نَآئِمُونَ﴾.\n\n<span data-type=\"title\" id=toc-5719>٢٠ </span>- ﴿فَأَصْبَحَتْ كَاْلصَّرِيمِ (٢٠)﴾ كالليل المظلم الأسود (٤).\nقال الشاعر (٥):\n_________\n(١) \"النكت والعيون\" للماوردي ٦/ ٦٧، \"معالم التنزيل\" للبغوي ٨/ ١٩٥ \"زاد المسير\" لابن الجوزي ٨/ ٣٣٥ ونسبه للأكثرين.\n(٢) قاله قتادة، ذكره الماوردي في \"النكت والعيون\" ٦/ ٦٧. والمعنى بلا نسبة في \"معالم التنزيل\" للبغوي ٨/ ١٩٥.\n(٣) قاله ابن جريج. ذكره الماوردي في \"النكت والعيون\" ٦/ ٦٧، بل هو قول عامة المفسرين كما في \"زاد المسير\" لابن الجوزي ٨/ ٣٦. ذكره الفراء في \"معاني القرآن\" ٣/ ١٧٥، والطبري في \"جامع البيان\" ٢٩/ ٣٠، والبغوي في \"معالم التنزيل\" ٨/ ١٩٥.\n(٤) قاله ابن عباس. أخرجه عبد الرزاق، وعبد بن حميد، والطبري في \"جامع البيان\" ٢٩/ ٣٠، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٥. والقول في: \"معاني القرآن\" للفراء ٣/ ٨٧٥، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٩)، \"معاني القرآن\" للزجاج ٥/ ٢٠٨، \"القرطين\" لابن مطرف الكناني (ص ١٧٦).\n(٥) لم أقف على اسمه.\nوالبيت في: \"جامع البيان\" للطبري ٢٩/ ٣١، \"النكت والعيون\" للماوردي ٦/ ٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤١، \"لسان العرب\" لابن =","vol":"27","page":214},{"text":"تطاول ليلك الجون البهيم ... فما ينجاب عن صبح صريم\nوقال الحسن: أي: صرم عنها الخير، فليس فيها شيء (١).\nوقال ابن كيسان: كالحرة السود (٢).\nوقال ابن زيد: كالأرض المصرومة (٣).\nوقال الأخفش: كالصبح أنصرم من الليل (٤).\nقال المؤرج: كالرملة انصرمت من معظم الرمل (٥).\n_________\n= منظور ٤/ ٢٤٣٩، \"فتح القدير\" للشوكاني ٥/ ٢٧١.\nوهو مما أنشده أبو عمرو بن العلاء مستشهدا به على أن الصريم بمعنى الليل إذا أشتد سواده.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٢، وأبو حيان في \"البحر المحيط\" ٨/ ٣٠٦، والشوكاني في \"فتح القدير\" ٥/ ٢٧٢.\nوهو في \"النكت والعيون\" للماوردي ٦/ ٦٨ بلا نسبة، وفي \"زاد المسير\" لابن الجوزي ٨/ ٣٣٦ وقال: حكاه ابن قتيبة.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) لم أجده في \"معاني القرآن\".\nوذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٢، وأبو حيان في \"البحر المحيط\" ٨/ ٣٠٦، والشوكاني في \"فتح القدير\" ٥/ ٢٧٢.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٢، وأبو حيان في \"البحر المحيط\" ٨/ ٣٠٦، والكرماني في \"غرائب التفسير\" ٢/ ١٢٣٩، والشوكاني في \"فتح القدير\" ٥/ ٢٧٢.","vol":"27","page":215},{"text":"وأصل الصريم: المصروم، وكل شيء قُطع من شيء فهو صريم، فالليل صريم، والصبح صريم؛ لأن كل واحد منهما ينصرم عن صاحبه (١).\nوقال ابن عباس - ﵄ -: كالرماد الأسود بلغة خزيمة (٢).\n\n<span data-type=\"title\" id=toc-5720>٢١ </span>- ﴿فَتَنَادَواْ﴾ نادى بعضهم بعضا (٣) ﴿مُصْبِحِينَ﴾\n\n<span data-type=\"title\" id=toc-5721>٢٢ </span>- ﴿أَنِ اغْدُواْ عَلَى حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ (٢٢)﴾\n\n<span data-type=\"title\" id=toc-5722>٢٣ </span>- ﴿فَانْطَلَقُواْ﴾ فمضوا إليها.\n﴿وَهُمْ يَتَخَافَتُونَ﴾ يتساررون، يقول بعضهم لبعض (٤):\n\n<span data-type=\"title\" id=toc-5723>٢٤ </span>- ﴿أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (٢٤) وَغَدَوْا عَلَى حَرْدٍ قَادِرِينَ <span data-type=\"title\" id=toc-5724>(٢٥)﴾</span>.\n_________\n(١) أي أنه من ألفاظ الأضداد.\nذكره أبو حاتم السجستاني في \"الأضداد\" (ص ١٠٥)، وأبو بكر بن الأنباري في \"الأضداد\" (ص ٨٤).\nوالمعنى في: \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٨٦)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٩)، \"تفسير القرآن\" للسمعاني ٦/ ٢٤، \"معالم التنزيل\" للبغوي ٨/ ١٩٥، \"وضح البرهان\" للنيسابوري ٢/ ٤٢٦.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ٦٧، والبغوي في \"معالم التنزيل\" ٨/ ١٩٥، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٦.\nوهو بلا نسبة في \"إيجاز البيان\" ٢/ ٢٧٢، و\"وضح البرهان\" للنيسابوري ٢/ ٤٢٦.\n(٣) \"جامع البيان\" للطبري ٢٩/ ٣١، \"معالم التنزيل\" للبغوي ٨/ ١٩٥.\n(٤) قاله قتادة. أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٦، \"جامع البيان\" للطبري ٢٩/ ٣١.\nوالقول في \"جامع البيان\" للطبري، و\"معالم التنزيل\" للبغوي ٨/ ١٩٦ بلفظ: يتسارون.","vol":"27","page":216},{"text":"قال ابن عباس - ﵄ -: على قدرة قادرين في أنفسهم (١).\nوقال أبو العالية (٢) والحسن (٣): على جد وجهد.\nوقال النخعي (٤) والقرظي (٥) ومجاهد (٦) وعكرمة (٧): على أمر مجمع قد أسسوه بينهم.\nوروى معمر عن الحسن قال: على فاقة (٨).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٣١، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٦.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ٦٩، والبغوي في \"معالم التنزيل\" ٨/ ١٩٦، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٦.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٦، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٦.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٦، والطبري في \"جامع البيان\" ٢٩/ ٣٢ من طريق ابن علية عن أبي رجاء عنه.\nوذكره الواحدي في \"الوسيط\" ٤/ ٣٣٧، والبغوي في \"معالم التنزيل\" ٨/ ١٩٦، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٦ قال: في رواية.\n(٤) لم أجده.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٦.\n(٦) أخرجه سعيد بن منصور، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٦، والطبري في \"جامع البيان\" ٢٩/ ٣٢. وذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٦، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٦.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٣٢، وذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٦، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٦.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٣٢ من طريق معمر كما ذكر المصنف.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ٦٩، وابن الجوزي في \"زاد المسير\"\n٨/ ٣٣٦ قال: في رواية.","vol":"27","page":217},{"text":"وقيل: على قوة (١).\nوقال السدي: الحرد اسم الجنة (٢).\nوقال سفيان: على حنق وغضب (٣).\nومنه قول الأشهب بن رميلة (٤):\nأسود شرى لاقت أسود خفية ... تساقوا على حرد دماء الأساود\nوفيه لغتان: حَرَد وحَرْد، مثل: الدَّرَك والدَّرْك (٥).\n_________\n(١) لم أجده.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ٦٩، والسمعاني في \"تفسير القرآن\" ٦/ ٢٥، والسمين الحلبي في \"الدر المصون\" ١٠/ ٤١٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٣٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ٦٩، والبغوي في \"معالم التنزيل\" ٨/ ١٩٦، ولفظ الماوردي: على حرص.\nوالمعنى في: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦٥، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٩)، \"معاني القرآن\" للزجاج ٥/ ٧٠٧.\n(٤) قاله من قصيدة كان يهاجي بها الفرزدق كما قاله أبو عبيدة.\nوالبيت في: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦٦، \"الكامل في اللغة والأدب\" للمبرد ١/ ٥١، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٠)، \"جامع البيان\" للطبري ٢٩/ ٣٣، \"معجم ما استعجم\" للبكري ٣/ ٧٨٥، \"الدر المصون\" للسمين الحلبي ١٠/ ٤١٣، \"زاد المسير\" لابن الجوزي ٨/ ٣٣٧ وقال محققه وشرى وخفية: مأسدتان معروفتان. والأساود: جمع أسود، وهو اسم للحية، ولذلك جمع كما تجمع الأسماء على أفاعل، ولو كان صفة لجمع على: أسود. ا. هـ. والبيت شاهد على أن من معاني الحرد: الغضب.\n(٥) \"زاد المسير\" لابن الجوزي ٨/ ٣٣٧، \"الدر المصون\" للسمين الحلبي ١٠/ ٤١٣، \"القرطين\" لابن مطرف الكناني (ص ١٧٧).","vol":"27","page":218},{"text":"وقال أبو عبيدة (١) والقُتيبي (٢): على منع، والحرد والمحاردة المنع، تقول العرب: حاردت السنة. إذا لم يكن فيها مطر، وحاردت الناقة. إذا لم يكن لها لبن (٣).\nقال الشاعر (٤):\nوإذا ما حاردت أو بكأت ... فك (٥) عن (حاجب) (٦) أخرى طينها (٧)\nوقيل: على قصد (٨).\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦٥ - ٢٦٦.\n(٢) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٧٩)، \"القرطين\" لابن مطرف الكناني (ص ١٧٦ - ١٧٧).\n(٣) قال الطبري في \"جامع البيان\" ٢٩/ ٣٣: هذا قول لا نعلم له قائلا من متقدمي العلم قاله، وإن كان له وجه. ا. هـ.\n(٤) هو عدي بن زيد كما في \"ديوانه\" (ص ٢٠٤).\nونسبه إليه بيان الحق النيسابوري في \"وضح البرهان\" ٢/ ٤٢٦.\nوهو بلا نسبة في: \"جامع البيان\" للطبري ٢٩/ ٣٣، \"لسان العرب\" لابن منظور ٢/ ٨٢٥.\n(٥) في هامش الأصل، (ت): فت. وهو كذلك في مصادر البيت.\n(٦) في الأصل: جونه. والمثبت من مصادر البيت، وأظنه اختلط على الناسخ مع بيت قبله ذكره في \"لسان العرب\" لابن منظور، ولفظه:\nولنا باطية مملوءة ... جونة يتبعها برزينها\n(٧) البيت شاهد على أن معاني الحرد: القلة والنقص. وقد سبق نقل كلام الطبري. وبكأت الناقة: قل لبنها، والفت: الدق، فت الشيء يفته فتا، وقيل فته: كسره. انظر: \"لسان العرب\" ١/ ٣٣١ بكأ.\n(٨) قاله الفراء في \"معاني القرآن\" ٣/ ١٧٦، والطبري في \"جامع البيان\" ٢٩/ ٣٣ =","vol":"27","page":219},{"text":"قال الراجز (١):\nأقبل سيل جاء من أمر الله\nيحرد حرد الجنة المغلة\nوقال آخر (٢):\n_________\n= قال: وكان المعروف من معنى الحرد في كلام العرب القصد من قولهم: قد حرد فلان حرد فلان أي: قصد قصده.\n(١) هذا البيت مختلف في قائله اختلافا شديدا حتى أن أبا حاتم السجستاني قال: إنه مصنوع، صنعه قطرب بن المستنير.\nفمما قيل في نسبته أنه لحسان بن ثابت كما في زيادات \"ديوانه\" (ص ٥٢٢)، و\"إصلاح المنطق\" لابن السكيت (ص ٤٧).\nوقيل: إنه لقطرب بن المستنير. قاله أبو حاتم كما في \"سمط اللآلئ\" للبكري ١/ ٣١.\nوقيل: لحنظلة بن مصبح كما في \"حاشية السمط\" ١/ ٣١.\nوالبيت بلا نسبة في: \"معاني القرآن\" للفراء ٣/ ١٧٦، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦٦، \"جامع البيان\" للطبري ٢٩/ ٣٣، \"معاني القرآن\" للزجاج ٥/ ٢٠٧.\nوهو شاهد على أن من معاني الحرد: القصد.\nوالمغلة: يحتمل أن يكون من الغلة التي هي العطش. وأن يكون من الغلة التي هي الريع.\nانظر: \"سمط اللآلئ\" للبكري ١/ ٣٢. وفي ألفاظ البيت اختلاف كما في مصادره. وعن تحرير الاختلاف في قائله ينظر تعليق العلامة عبد العزيز الميمنى على \"سمط اللآلئ\" للبكري ١/ ٣١.\n(٢) القائل هو: الجميح الأسدي واسمه: منقذ بن الطماح الأسدي، وهو من شعراء بني أسد وفرسانهم جاهلي، قتل يوم جبلة. كذا في \"سمط اللآلئ\" للبكري ١/ ٣٠. والبيت في: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٠)، \"سمط اللآلئ\" للبكري ١/ ٣٠ - ٣١، \"إصلاح المنطق\" لابن السكيت (ص ٤٧)، \"لسان العرب\" لابن =","vol":"27","page":220},{"text":"أما إذا حردت حردي فمجرية ... ضبطاء تمنع غيلا غير مقروب\n\n<span data-type=\"title\" id=toc-5725>٢٦ </span>- ﴿فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (٢٦)﴾ لمخطئون الطريق، وليس هذِه بجنتنا (١)\n\n<span data-type=\"title\" id=toc-5726>٢٧ </span>- فقال بعضهم: ﴿بَلْ نَحْنُ مَحْرُومُونَ﴾\nحرمنا خيرها ونفعها لمنعنا المساكين، وتركنا الاستثناء (٢).\n\n<span data-type=\"title\" id=toc-5727>٢٨ </span>- قوله تعالى: ﴿قَالَ أَوْسَطُهُمْ﴾ أعدلهم، وأعقلهم، وأفضلهم (٣)\n_________\n= منظور ٤/ ٢٥٤٩ (ضبط).\nوهو في \"تهذيب اللغة\" للأزهري ١١/ ٤٩٣ بلا نسبة.\nوقوله: مجرية: يقول: لبؤة ذات جراء، ومجر يصح مثل مرضع.\nوضبطاء: من قولهم: رجل أضبط، إذا كان يعمل بيديه جميعا.\nوالبيت شاهد على أن من معاني الحرد: القصد.\nوله روايات أخرى غير ما ذكره المصنف تنظر في مصادر البيت.\n(١) قاله ابن عباس. أخرجه ابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٦.\nوقتادة. أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٩، والطبري في \"جامع البيان\" ٢٩/ ٣٤، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٦.\nوالمعنى في: \"جامع البيان\" للطبري ٢٩/ ٣٤، \"النكت والعيون\" للماوردي ٦/ ٦٩، \"إيجاز البيان\" لبيان الحق النيسابوري ٢/ ٢٧٢.\n(٢) قاله قتادة. وهو مخرج في المصادر السابقة.\nوانظر أيضًا: \"معالم التنزيل\" للبغوي ٨/ ١٩٦، \"زاد المسير\" لابن الجوزي ٨/ ٣٣٨.\n(٣) قاله ابن عباس، ومجاهد، وسعيد بن جبير، وعكرمة، والربيع بن أنس، والضحاك، وقتادة، ومحمد بن كعب القرظي. =","vol":"27","page":221},{"text":"﴿أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ﴾ هلا تستثنون (١).\nقال أبو صالح: كان استثناؤهم: سبحان الله (٢). وقيل: هلا تسبحون الله، وتقولون: سبحان الله، وتشكرونه على ما أعطاكم (٣).\nوقيل: هلا تستغفرونه من فعلكم (٤).\n\n<span data-type=\"title\" id=toc-5728>٢٩ </span>- ﴿سُبْحَانَ رَبِّنَا﴾ نزهوه عن أن يكون ظالما\nوأقروا على أنفسهم بالظلم فقالوا: ﴿إِنَّا كُنَّا ظَالِمِينَ﴾ (٥).\n\n<span data-type=\"title\" id=toc-5729>٣٠ </span>- ﴿فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَاوَمُونَ (٣٠)﴾.\n_________\n= وانظر أقوالهم في: \"تفسير القرآن\" لعبد الرزاق ٢/ ٣١٠، \"جامع البيان\" للطبري ٢٩/ ٣٤ - ٣٥، عبد بن حميد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٦، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٩٦.\n(١) قاله مجاهد. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٣٥ واختاره، وقاله ابن جريج أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٧، والسدي ذكره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٩٦.\nوالمعنى في: \"معاني القرآن\" للزجاج ٥/ ٢٠٩، \"إيجاز البيان\" لبيان الحق النيسابوري ٢/ ٢٧٢، \"معالم التنزيل\" للبغوي ٨/ ١٩٦.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٦، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٤.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٦، وابن الجوزي في \"زاد المسير\" ٨/ ٣٣٨. وقال عقبة: حكاه الثعلبي.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٤ ونسبه لابن عباس بلفظ: أي نستغفر الله من ذنبنا.\n(٥) \"معالم التنزيل\" للبغوي ٨/ ١٩٧، \"زاد المسير\" لابن الجوزي ٨/ ٣٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤٤.","vol":"27","page":222},{"text":"<span data-type=\"title\" id=toc-5730>٣١ </span>- ﴿قَالُوا يَاوَيْلَنَا إِنَّا كُنَّا طَاغِينَ (٣١)﴾ في منعنا حق الفقراء، وتركنا الاستثناء (١).\nوقال ابن كيسان: يعني طغينا نعم ربنا، فلم نشكرها، ولم نصنع ما صنع آباؤنا (٢).\n\n<span data-type=\"title\" id=toc-5731>٣٢ </span>- ﴿عَسَى رَبُّنَا أَنْ يُبْدِلَنَا﴾\nقرأ الحسن، وعاصم، والأعمش، وابن مُحيصن بالتخفيف (٣). غيرهم بالتشديد (٤)، وهما لغتان.\nوفرق قوم بينهما، فقال: التبديل: التغيير بشيء أو تغيير حاله، وعين الشيء قائم، والإبدال: رفع الشيء، ووضع شيء آخر مكانه (٥).\n_________\n(١) \"جامع البيان\" للطبري ٢٩/ ٣٥، \"معالم التنزيل\" للبغوي ٨/ ١٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤٥.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٥.\n(٣) \"المبسوط في القراءات العشر\" لابن مهران (ص ٢٣٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٧٢، \"التيسير\" للداني (ص ١١٨)، \"المحرر الوجيز\" لابن عطية ٥/ ٣٥١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٢٣.\nوهي قراءة الجمهور. والعبارة في (ت): قراءة العامة بالتخفيف.\n(٤) كذا، والعبارة في (ت): وقرأ نافع، وأبو عمرو، وأبو جعفر بالتشديد. وهي أقرب لكتب القراءات، وكتب في هامش الأصل: لم يقرأ بالتشديد إلا نافع، وأبو عمرو. أي من السبعة.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران (ص ٢٣٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣١٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٢٣، ٢/ ٥٥٥.\n(٥) هذا المبحث ينظر في: \"الحجة\" لابن زنجلة (ص ٢٠٣ - ٢٠٤)، \"الكشف عن =","vol":"27","page":223},{"text":"قال عبد الله بن مسعود: بلغني أن القوم أخلصوا، وعرف الله تعالى منهم الصدق، فأبدلهم بها جنة يقال لها: الحيوان. فيها عنب يحمل البغل منها عنقودا واحدا (١).\nوقال بكر بن سهل الدمياطي: حدثني أبو خالد اليماني أنه رأى تلك الجنة، وقال: رأيت كل عنقود منها كالرجل الأسود القائم (٢).\n﴿خَيْرًا مِنْهَا إِنَّا إِلَى رَبِّنَا رَاغِبُونَ﴾\n\n<span data-type=\"title\" id=toc-5732>٣٣ </span>- ﴿كَذَلِكَ الْعَذَابُ﴾\nأي: كفعلنا بهم نفعل بمن تعدى حدودنا وخالف أمرنا (٣).\n﴿وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ﴾.\n_________\n= وجوه القراءات\" لمكي ٢/ ٧٢، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٢٢٣، \"زاد المسير\" لابن الجوزي ٨/ ٣٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤٥. وحاصل التوجيه: أن من شدد الدال فإن الفعل مأخوذ من بدل، ومن خففها فعلى أنه مأخوذ من أبدل.\nوهذِه المسألة تناولها اللغويون كما في: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ١١١)، \"عمدة الحفاظ\" للسمين الحلبي ١/ ١٦٧.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٧، والزمخشري في \"الكشاف\" ٦/ ١٨٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٥، وأبو حيان في \"البحر المحيط\" ٨/ ٣٠٧.\nوالقول بلا نسبة في \"زاد المسير\" لابن الجوزي ٨/ ٣٣٩.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٥، وأبو حيان في \"البحر المحيط\" ٨/ ٣٠٧ ولم ينسبه، وللدمياطي تفسير ذكره المصنف في مقدمة كتابه.\n(٣) \"معالم التنزيل\" للبغوي ٨/ ١٩٧، \"زاد المسير\" لابن الجوزي ٨/ ٣٣٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤٥.","vol":"27","page":224},{"text":"<span data-type=\"title\" id=toc-5733>٣٤ </span>- قول تعالى: ﴿إِنَّ لِلْمُتَّقِينَ عِنْدَ رَبِّهِمْ جَنَّاتِ النَّعِيمِ (٣٤)﴾\n\n<span data-type=\"title\" id=toc-5734>٣٥ </span>- ﴿أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (٣٥)﴾\n\n<span data-type=\"title\" id=toc-5735>٣٦ </span>- ﴿مَا لَكُمْ كَيْفَ تَحْكُمُونَ﴾\n\n<span data-type=\"title\" id=toc-5736>٣٧ </span>- ﴿أَمْ لَكُمْ كِتَابٌ﴾ نزل من عند الله\n﴿فِيهِ﴾ هذا (١) ﴿تَدْرُسُونَ﴾ تقرؤون ما فيه (٢).\n\n<span data-type=\"title\" id=toc-5737>٣٨ </span>- ﴿إِنَّ لَكُمْ فِيهِ﴾ في ذلك الكتاب\n﴿لَمَا تَخَيَّرُونَ﴾ يعني: تختارون، وتشتهون (٣).\n\n<span data-type=\"title\" id=toc-5738>٣٩ </span>- ﴿أَمْ لَكُمْ أَيْمَانٌ﴾ عهود ومواثيق.\n﴿عَلَيْنَا بَالِغَةٌ﴾ عما عاهدناكم عليه، ووعدناكم فاستوثقتم بها منا، فلا ينقطع عهدكم (٤).\n﴿إِلَى يَوْمِ الْقِيَامَةِ إِنَّ لَكُمْ﴾ كسر (إن) لدخول اللام في الخبر (٥) ﴿لَمَا\n_________\n= وحكى القرطبي عن ابن زيد قوله:\nإن هذا وعظ لأهل مكة بالرجوع إلى الله لما ابتلاهم بالجدب لدعاء النبي - ﷺ -.\n(١) كذا بالأصل، وفي هامشه: غدا. وفي (ت): أي: تقرؤون فيه هذا الذي تقولون. ا. هـ وهو أظهر في المراد.\nوجاءت العبارة في \"معالم التنزيل\" للبغوي ٨/ ١٩٧: ﴿فِيهِ﴾ في هذا الكتاب ﴿تَدْرُسُونَ﴾.\n(٢) قاله ابن جريج، أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٧.\n(٣) \"معالم التنزيل\" للبغوي ٨/ ١٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤٦.\n(٤) \"معالم التنزيل\" للبغوي ٨/ ١٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤٧.\n(٥) هذا توجيه قراءة العامة. وقرأ طلحة بن مصرف والضحاك بفتح الهمزة. =","vol":"27","page":225},{"text":"تَحْكُمُونَ﴾ تقضون، وتريدون، فيكون لكم حكمكم (١).\n\n<span data-type=\"title\" id=toc-5739>٤٠ </span>- ﴿سَلْهُمْ أَيُّهُمْ بِذَلِكَ زَعِيمٌ (٤٠)﴾ كفيل (٢).\nقال الحسن: والزعيم الرسول هاهنا (٣).\nوقال ابن كيسان: قائم بالحجة والدعوة (٤).\n\n<span data-type=\"title\" id=toc-5740>٤١ </span>- ﴿أَمْ لَهُمْ شُرَكَاءُ﴾ أرباب تفعل هذا (٥).\nوقيل: شهداء يشهدون لهم بصدق ما يدعونه (٦).\n_________\n= \"معاني القرآن\" للفراء ٣/ ١٧٦، \"جامع البيان\" للطبري ٢٩/ ٣٧، \"معالم التنزيل\" للبغوي ٨/ ١٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٠٨، \"الدر المصون\" للسمين الحلبي ١٠/ ٤١٤.\n(١) \"جامع البيان\" للطبري ٢٩/ ٣٧.\n(٢) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٣٧ واختاره. وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٠، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٠.\nوقتادة أخرجه عبد بن حميد، والطبري في \"جامع البيان\" ٢٩/ ٣٨، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٧.\nوالمعنى في: \"معاني القرآن\" للفراء ٣/ ١٧٧، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٠)، \"معاني القرآن\" للزجاج ٥/ ٥١٠، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٢١٣).\n(٣) ذكره الماوردي في \"النكت والعيون\" ٦/ ٧٠، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٨.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٧.\nوالقول في \"النكت والعيون\" للماوردي ٦/ ٧٠ بلا نسبة.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ١٩٨، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٠.\n(٦) السابق، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٤٨.","vol":"27","page":226},{"text":"﴿فَلْيَأْتُوا بِشُرَكَائِهِمْ إِنْ كَانُوا صَادِقِينَ﴾.\n\n<span data-type=\"title\" id=toc-5741>٤٢ </span>- قوله تعالى: ﴿يَوْمَ يُكْشَفُ﴾ قرأه العامة بياء مضمومة (١).\nوقرأ ابن عباس بتاء مفتوحة، أي: تكشف القيامة عن ساقها (٢).\nوقرأ الحسن بتاء مضمومة (٣) ﴿عَنْ سَاقٍ﴾ أي: عن أمر شديد فظيع (٤)، وهو إقبال الآخرة، وذهاب الدنيا، وهذا من باب الاستعارة.\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ١٧٧ قال: القراء مجتمعون على رفع الياء.\n(٢) أخرجها الفراء في \"معاني القرآن\" ٣/ ١٧٧، والطبري في \"جامع البيان\" ٢٩/ ٤٢، وابن خالويه في \"إعراب القراءات السبع\" ٢/ ٣٨٣، وابن منده في \"الرد على الجهمية\" (ص ٣٩)، وذكرها ابن جني في \"المحتسب\" ٢/ ٣٢٦.\n(٣) \"المحتسب\" لابن جني ٢/ ٣٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤٩، \"فتح القدير\" للشوكاني ٥/ ٢٧٥.\nقال القرطبي: وهذِه القراءة راجعة إلى معنى يكشف وكأنه قال: يوم تكشف القيامة عن شدة.\n(٤) قال الطبري في \"جامع البيان\" ٢٩/ ٣٨: قاله جماعة من الصحابة والتابعين. ا. هـ. وممن قاله ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٣٨، وابن منده في \"الرد على الجهمية\" (ص ٣٧)، والبيهقي في \"الأسماء والصفات\" ٢/ ١٨٣.\nومجاهد: أخرجه الطبري، وابن منده، والفريابي، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٨.\nوقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٠، وعبد بن حميد، والطبري، وابن منده.\nوسعيد بن جبير: أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" ٦/ ٣٩٨، والطبري، والمصنف كما سيأتي.\nوإبراهيم النخعي: أخرجه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٣٩٩،\nوالطبري. =","vol":"27","page":227},{"text":"تقول العرب للرجل إذا وقع في أمر عظيم يحتاج فيه إلى جد، وجهد ومعاناة ومقاساة للشدة: شمر عن ساقه. فاستعير الساق في موضع الشدة (١).\nقال دُريد بن الصِّمة يرثي رجلا (٢):\nكميش الإزار خارج نصف ساقه ... صبور على الجلاء طلاع أنجد\nويقال للأمر إذا اشتد وتفاقم وظهر وزالت عماه: كشف عن ساقه\n_________\n= والربيع بن أنس: أخرجه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٣٩٩، والطبري.\nوعكرمة: أخرجه عبد بن حميد وابن المنذر كما في \"الدر المنثور\" ٦/ ٣٩٨، والطبري، والبيهقي.\n(١) هذا نص كلام ابن قتيبة في \"تأويل مشكل القرآن\" (ص ١٣٧)، و\"تفسير غريب القرآن\" (ص ٤٨١)، وانظر: \"القرطين\" لابن مطرف الكناني (ص ١٧٧)، والمعنى في \"معالم التنزيل\" للبغوي ٨/ ١٩٨.\n(٢) البيت ضمن قصيدة يرثى بها أخاه عبد الله بن الصمة.\nوهو في: \"الأصمعيات\" (ص ١٠٨)، \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٣٧)، \"حماسة أبي تمام\" شرح التبريزي ٤/ ١٣٤، \"الصناعتين\" للعسكري (ص ٢٩٥)، \"الوسيط\" للواحدي ٤/ ٣٣٩.\nوكميش الإزار: مثل في الجد والتشمير، والكمش، والكميش: الخفيف السريع الحركة، وإضافته إلى الإزار على المجاز. وقوله: خارج نصف ساقه: يصفه بالتشمير.\nوطلاع أنجد: أي: ركاب لصعاب الأمور، والأنجد: جمع نجد، وهو ما ارتفع وغلظ من الأرض. كذا في حاشية \"الأصمعيات\"، و\"تأويل المشكل\".\nوالشاهد من البيت: أن مما تعبر به العرب عن الشدة: كشف الساق.","vol":"27","page":228},{"text":"وهذا جائز في اللغة، وإن لم يكن للأمر ساق، (وهو كما) (١) يقال: أسفر عن وجه (الصبح) (٢)، واستقام صدر الرأي.\nقال الشاعر يصف حربا (٣):\nكشفت لهم عن ساقها ... وبدا من الشر الصراح\nوأنشد ابن عباس:\nصبرًا أمام إنه شر باق\nسن لها قومك ضرب الأعناق\nوقامت الحرب بنا على ساق (٤)\n_________\n(١) في الأصل: هكذا. والمثبت من الهامش، و(ت).\n(٢) في الأصل: الأمر. والمثبت مما كتبه الناسخ فوقها، و(ت).\n(٣) هو: سعد بن مالك القيسي جد طرفة بن العبد في \"ديوانه\" (ص ٥٤١).\nوينظر في: \"معاني القرآن\" للفراء ٣/ ١٧٧، \"الحماسة\" لأبي تمام ١/ ٢٦٦، \"الخصائص\" لابن جني ٣/ ٢٥٢، \"المحتسب\" لابن جني ٢/ ٣٢٦، \"جامع البيان\" للطبري ٢٩/ ٤٢، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٣٨٣ وفي سياقه اختلاف في بعضها عما عند المصنف. وهو كما هنا في \"الأسماء والصفات\" للبيهقي ٢/ ١٨٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٣٨، والحاكم في \"المستدرك\" ٢/ ٤٩٩ - ٥٠٠، وعنه البيهقي في \"الأسماء والصفات\" ٢/ ١٨٣ - ١٨٤ من طريق عبد الله بن المبارك عن أسامة بن زيد عن عكرمة عن ابن عباس به.\nوذكره السيوطي في \"الدر المنثور\" ٦/ ٣٩٧ - ٣٩٨ ونسبه لعبد بن حميد، وابن المنذر، وابن أبي حاتم.\nوهذا الإسناد مختلف فيه: =","vol":"27","page":229},{"text":"وقال آخر (١):\nقد نشرت عن ساقها فشدوا\nوجدت الحرب لكم فجدوا\n_________\n= قال الحاكم: حديث صحيح الإسناد.\nوقال الحافظ ابن حجر في \"فتح الباري\" ١٣/ ٤٢٨: إسناده حسن. ا. هـ.\nقلت: والحق أن التوقف في حال هذا الإسناد أولى، فأسامة بن زيد هذا يحتمل أحد اثنين:\n١ - أسامة بن زيد بن أسلم العدوي الضعيف.\n٢ - وأسامة بن زيد الليثي صدوق يهم.\nوالتفريق بين الاثنين عسر جدا، فمان كان العدوي فالأثر ضعيف، وإن كان الليثي فحسن، وعليه يتنزل كلام الحافظ ابن حجر. والله أعلم.\nوانظر البيت في: \"الوسيط\" للواحدي ٤/ ٣٣٩، \"زاد المسير\" لابن الجوزي ٨/ ٣٤١، \"البحر المحيط\" لأبي حيان ٨/ ٣١٠، \"الدر المصون\" للسمين الحلبي ١٠/ ٤١٨، \"فتح القدير\" للشوكاني ٥/ ٢٧٥.\nوسياق البيت في المصادر المسندة هو:\nاصبر عناق إنه شر باق\nقد سن لي قومك ضرب الأعناق\nوقامت الحرب بنا على ساق\n(١) هو: رويشد بن رميض العنبري.\nوهو من الرجز الذي تمثل به الحجاج بن يوسف في خطبته على أهل الكوفة أول ما قدم عليهم أميرا.\nوهو في: \"الكامل في اللغة والأدب\" للمبرد ١/ ٣١٠، \"معاني القرآن\" للزجاج ٥/ ٢١٠، \"الأسماء والصفات\" للبيهقي ٢/ ١٨٤ نقلا عن أبي سليمان الخطابي، \"النكت والعيون\" للماوردي ٦/ ٧١، \"المحرر الوجيز\" لابن عطية ٥/ ٣٥٢ بلفظ: وشمرت عن ساقها فشدوا. \"الدر المصون\" للسمين الحلبي ٩/ ٧٠٠، ١٠/ ٤١٨.","vol":"27","page":230},{"text":"والعرب تقول لسنة الجدب: كشفت عن ساقها. قال الشاعر (١):\nعجبت من نفسي ومن إشفاقها\nفي سنة قد كشفت عن ساقها\nومن طرادي الطير عن أرزاقها\nحمراء تبري اللحم عن عراقها\nوبنحو ذلك قال أهل التأويل.\n[٣٢١٦] أخبرنا أبو بكر بن عبدوس (٢)، أخبرنا أبو الحسن بن محفوظ (٣)، حدثنا عبد الله بن هاشم (٤)، حدثنا عبد الرحمن بن مهدي (٥)، عن سفيان (٦)، عن عاصم (٧)، عن سعيد بن جبير (٨): ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ قال: عن شدة الأمر.\n_________\n(١) هو رؤبة بن العجاج.\nوالبيتان في: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨١)، \"الأسماء والصفات\" للبيهقي ٢/ ١٨٤، \"النكت والعيون\" للماوردي ٦/ ٧٠، \"وضح البرهان\" للنيسابوري ٢/ ٤٢٧، \"المحرر الوجيز\" لابن عطية ٥/ ٣٥٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٤٨، \"البحر المحيط\" لأبي حيان ٨/ ٣٠٩، \"الدر المصون\" للسمين الحلبي ١٠/ ٤١٧.\n(٢) أحمد بن محمد بن عبدوس، لم يذكر بجرح أو تعديل.\n(٣) علي بن أحمد بن محفوظ بن معقل، لم يذكر بجرح أو تعديل.\n(٤) أبو عبد الرحمن الطوسي الراذكاني، ثقة صاحب حديث.\n(٥) ثقة، ثبت، حافظ.\n(٦) هو الثوري: ثقة، حافظ، إمام، كان ربما دلس.\n(٧) عاصم بن كليب، صدوق رمي بالإرجاء.\n(٨) ثقة، ثبت، فقيه.","vol":"27","page":231},{"text":"وقال ابن عباس: هي أشد ساعة في يوم القيامة (١).\nوقال الربيع: عن الغطاء (٢).\n[٣٢١٧] وأخبرنا ابن فنجويه (٣)، حدثنا أحمد بن جعفر بن (سلم) (٤) الختلي، حدثنا محمد بن عمرو بن مسعدة البيروتي (٥)،\n_________\n= [٣٢١٦] الحكم على الإسناد:\nفيه ابن عبدوس وشيخه لم يذكرا بجرح أو تعديل.\nالتخريج:\nالأثر أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٨، و\"جامع البيان\" للطبري ٢٩/ ٣٩ عن محمد بن حميد عن مهران عن سفيان به.\nوابن حميد ومهران ضعيفان.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٣٨ - ٣٩، وابن منده في \"الرد على الجهمية\" (ص ٣٨)، والبيهقي في \"الأسماء والصفات\" ٢/ ١٨٥ من طرق، وصححه ابن حجر في \"فتح الباري\" ١٣/ ٤٢٨.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٩، والطبري في \"جامع البيان\" ٢٩/ ٤٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٠.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) في الأصل: مسلم. وفي (ت): سلام. والمثبت من مصادر ترجمته، وهو أبو بكر الختلي، ثقة ثبت.\n(٥) محمد بن عمرو بن مسعدة، ويقال: ابن مسلمة، أبو الحارث البيروتي، ويعرف بابن فروة، حدث بدمشق عن محمد بن عقبة، وببغداد عن العباس بن الوليد وغيره، روى عنه الحسن بن حبيب وأحمد بن جعفر الختلي.\n\"تاريخ دمشق\" لابن عساكر ٥٥/ ٣٣.","vol":"27","page":232},{"text":"حدثنا محمد بن الوزير السلمي (١)، حدثنا الوليد بن مسلم (٢)، حدثنا روح بن جناح (٣)، عن مولى عمر بن عبد العزيز (٤)، عن أبي بردة (٥)، عن أبي موسى الأشعري، عن النبي - ﷺ - قال: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ قال: \"عن نور عظيم يخرون له سجدا\" (٦).\n_________\n(١) محمد بن الوزير بن الحكم السلمي، أبو عبد الله الدمشقي، يروي عن ضمرة بن ربيعة الرملي، والوليد بن مسلم، وعنه أبو داود وغيره، ذكره بن حبان في \"الثقات\" وقال ابن حجر: ثقة، \"الثقات\" ٩/ ١٤٢، \"تقريب التهذيب\" لابن حجر (٦٣٧٠).\n(٢) أبو العباس الدمشقي، ثقة، لكنه كثير التدليس والتسوية.\n(٣) روح بن جناح، مولى الوليد بن عبد الملك، روى عن مجاهد وشهر، وعنه الوليد ابن مسلم، وابن شعيب، قال أبو حاتم: هو أخو مروان، يكتب حديثهما، ولا يحتج بهما وذكره ابن حبان في \"المجروحين\" واتهمه بالوضع. \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٩٤، \"المجروحين\" لابن حبان ١/ ٣٠٠، \"تقريب التهذيب\" لابن حجر (١٩٦١).\n(٤) مجهول.\n(٥) ابن أبي موسى، ثقة.\n(٦) [٣٢١٧] الحكم على الإسناد:\nإسناده ضعيف جدًا لعلل أربع:\n١ - محمد بن عمرو البيروتي لم يذكر بجرح أو تعديل.\n٢ - الوليد بن مسلم الدمشقي، مدلس تدليس التسوية، فلا بد من التصريح في سائر السند.\n٣ - روح بن جناح أبو سعيد القرشي ضعيف واتهمه ابن حبان.\n٤ - مولى عمر بن عبد العزيز، مجهول.\nالتخريج:\nالحديث مداره على الوليد بن مسلم، عن روح بن جناح، عن مولى عمر، عن =","vol":"27","page":233},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أبي بردة، عن أبي موسى به. ورواه عنه أربعة:\n١ - محمد بن الوزير السلمي عند المصنف.\n٢ - القاسم بن يحيى. أخرجه أبو يعلى في \"المسند\" ٦/ ٤٠٢.\n٣ - أبو زيد عمر بن شبة. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٢.\n٤ - محمد بن الحسين الحسني. أخرجه البيهقي في \"الأسماء والصفات\" ٢/ ١٨٧.\nوذكره السيوطي في \"الدر المنثور\" ٦/ ٣٩٧ ونسبه لابن المنذر، وابن مردويه، وابن عساكر.\nومما وجدته من كلام العلماء حول الحديث ما يلي:\n١ - الإمام أبو بكر البيهقي في \"الأسماء والصفات\" ٢/ ١٨٨:\nقال: تفرد به روح بن جناح، وهو شامي يأتي بأحاديث منكرة لا يتابع عليها والله أعلم، وموالي عمر بن عبد العزيز فيهم كثرة.\n٢ - الحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٠٠:\nقال: فيه رجل مبهم، فالله أعلم.\n٣ - الحافظ أبو بكر الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٨:\nقال: رواه أبو يعلى، وفيه روح بن جناح، وثقه دحيم. وقال فيه النسائي: ليس بالقوي وبقية رجاله ثقات.\n٤ - الحافظ ابن حجر في \"فتح الباري\" ٨/ ٦٦٤:\nقال: أخرجه أبو يعلى بسند فيه ضعف. ا. هـ.\n٥ - الحافظ البوصيري كما نقل عنه محقق \"المطالب العالية\" لابن حجر ١٥/ ٣٨٠:\nقال: رواته ثقات. ا. هـ ولا يخفى ما فيقوله رحمه الله تعالى من بعد.\n٦ - العلامة الألباني في \"سلسلة الأحاديث الضعيفة\" (١٣٣٩):\nقال: منكر، وإسناده واه جدا، مولى عمر بن عبد العزيز مجهول، وروح بن جناح قال ابن حجر: ضعيف أتهمه ابن حبان .. وقد صح في تفسير هذِه الآية خلاف هذا =","vol":"27","page":234},{"text":"[٣٢١٨] أخبرنا أبو محمد عبد الله بن (محمد بن عبد الله) (١) الرومي بقراءتي عليه في مسجده يوم السبت لأربع بقين من ذي الحجة سنة ست وثمانين وثلاثمائة، حدثنا أبو العباس محمد بن إسحاق السرّاج (٢)، حدثنا زهير بن محمد (٣)، حدثنا عبد الرحمن بن المبارك (٤)، حدثنا قريش بن حيان العجلي (٥)، حدثنا بكر بن\n_________\n= الحديث المنكر بلفظ: يكشف ربنا عن ساقه فيسجد له كل مؤمن .. الحديث. ا. هـ.\nقلت: والحاصل: أن الحديث على أقل أحواله ضعيف إن لم يكن منكرا كما قرره العلامة الألباني، والله أعلم. وفي قول الحافظ الهيثمي وقفتان:\nالأولى: قوله: وثقه دحيم. وقال فيه: ليس بالقوي.\nقلت: سقط منه ذكر النسائي إذ هو القائل: ليس بالقوي كما صوبته.\nالثانية: قوله: رجاله ثقات:\nفهذا متعقب، والذي أوقع الهيثمي في ذلك التصحيف الذي وقع في \"مسند أبي يعلى\" إذا جاء فيه الإسناد: ثنا أبو سعيد روح بن جناح مولى لعمر بن عبد العزيز عن أبي بردة. فلما فرغ الهيثمي من الكلام عن روح بناء على أنه هو مولى عمر. لم يبق أمامه في الإسناد إلا ثقات؛ فقال: وبقية رجاله ثقات.\nهذا عذر الحافظ الهيثمي عندي والله أعلم.\n(١) في الأصل، (ت): أحمد بن محمد، والمثبت من مصادر ترجمته، وهو أبو محمد النيسابوري الخيري، لم يذكر بجرح أو تعديل.\n(٢) إمام حافظ، ثقة.\n(٣) ابن قميز بن شعبة، ثقة.\n(٤) أبو بكر، ويقال: أبو محمد الخلقاني، ثقة.\n(٥) قريش بن حيان العجلي أبو بكر البصري، أصله من عمان سكن البصرة، روى عن ثابت البناني وبكر بن وائل، وعنه شعبة بن الحجاج والبصريون، ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: ثقة. \"الثقات\" لابن حبان ٧/ ٣٤٧، \"تقريب التهذيب\" لابن حجر (٥٥٤٤).","vol":"27","page":235},{"text":"وائل (١) عن الزهري (٢)، عن أبي (عبد الله) (٣) الأغر، عن أبي هريرة قال: قلنا يا رسول الله، هل نرى ربنا يوم القيامة؟\nقال: \"هل تضارون في الشمس ليس دونها سحاب؟ \" قلنا: لا. قال: \"هل تضارون في القمر ليلة البدر؟ \" قلنا: لا، قال: \"فإنكم ترونه كذلك إذا كان يوم القيامة جمع الأولون والآخرون، ونادى مناد: من كان يعبد شيئا فليلزمه وترفع لهم آلهتهم التي كانوا يعبدون، فتمضي ويتبعونها حتى تقذفهم في النار، وتبقى هذِه الأمة فيها منافقوها، فيقال لهم: ذهب الناس وبقيتم، فيقولن: لنا رب لم نره بعد. قال: يقول: هل تعرفونه؟ فيقولون: بيننا وبينه آية، إذا رأيناه عرفناه. فيكشف لهم عن ساق فيخرون له سجدا، وتبقى أقوام ظهورهم كصياصي البقر (٤) يريدون السجود فلا يستطيعون\" (٥).\n_________\n(١) بكر بن وائل بن داود الليثي، من أهل الكوفة، يروي عن الزهري، وعنه أبوه وقريش بن حيان، ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: صدوق. \"الثقات\" لابن حبان ٦/ ١٠٣، \"تقريب التهذيب\" لابن حجر (٧٥٢).\n(٢) الفقيه الحافظ، المتفق على جلالته وإتقانه.\n(٣) في الأصل، (ت): عبد الرحمن. والمثبت من مصادر ترجمته، وهو سلمان الأغر، ثقة.\n(٤) صياصي البقر: قرونها، واحدتها صيصة بالتخفيف. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٦٧.\n(٥) [٣٢١٨] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف لم يذكر بجرح أو تعديل، وبكر بن وائل صدوق. =","vol":"27","page":236},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nرواه غير أبي عبد الله الأغر عن أبي هريرة أربعة أنفس:\nالأول: سعيد بن المسيب: ورواه عنه اثنان:\n١ - محمد بن شهاب الزهري:\n- رواه عبد الرزاق في \"جامع معمر\" ١١/ ٤٠٧، ومن طريقه البخاري كتاب الرقاق، باب الصراط جسر جهنم (٦٥٧٣)، وأحمد في \"المسند\" ٢/ ٢٧٥ (٧٧١٧)، ٥٣٣ (١٠٩٠٦)، والآجري في \"الشريعة\" ٢/ ١٠٠٣، والبغوي في \"شرح السنة\" ١٥/ ١٧٢ كلهم من طريق عبد الرزاق عن معمر بن راشد.\nورواه النسائي في \"السنن الكبرى\" ٤/ ٤١٩، وعنه البيهقي في \"الأسماء والصفات\" ٢/ ٣٨٥ من طريق سعيد بن عبد العزيز كلاهما عن الزهري.\n٢ - حسان بن عطية:\n- رواه الترمذي كتاب صفة الجنة، باب ما جاء في صفة الجنة (٢٥٤٩)، وابن ماجه كتاب الزهد، باب صفة الجنة (٤٣٣٦)، وابن أبي عاصم (ص ٢٥٨) من طريق عبد الحميد بن حبيب بن أبي العشرين.\n- ورواه ابن أبي عاصم في \"السنة\" (ص ٢٦٠)، والآجري في \"الشريعة\" ٢/ ١٠٠٤ - ١٠٠٥ من طريق سويد بن عبد العزيز، كلاهما عن أبي عمرو الأوزاعي عن حسان به عنه.\nقال الترمذي: غريب لا نعرفه إلا من هذا الوجه.\nقلت: وآفته أن عبد الحميد وسويدا كلاهما متكلم فيهما.\nالثاني: عطاء بن يزيد الليثي:\nورواه عنه الزهري، ورواه عن الزهري جماعة منهم:\n١ - إبراهيم بن سعد:\nرواه البخاري كتاب التوحيد، باب قول الله تعالى ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢)﴾ (٧٤٣٧)، ومسلم كتاب الإيمان، باب معرفة طريق الرؤية (١٨٢)، والطيالسي في \"المسند\" (٣١٤)، وأبو يعلى في \"المسند\" ١١/ ٢٤١، وابن أبي عاصم في =","vol":"27","page":237},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"السنة\" (ص ١٩٧)، وعبد الله بن أحمد في \"السنة\" ١/ ٢٣٧ - ٢٣٨، وابن خزيمة في \"التوحيد\" ١/ ٤٢٦، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٤٥٠، وابن منده في \"الإيمان\" ٢/ ٧٨٤ - ٧٨٧ من طرق عن إبراهيم به.\n٢ - محمد بن الوليد الزبيدي:\nرواه ابن أبي عاصم في \"السنة\" (ص ١٩٧، ٢٠٩) من طريق بقية بن الوليد، وابن منده في \"الإيمان\" ٢/ ٧٨٧ من طريق يحيى بن حمزة كلاهما عن الزبيدي به. وإسناده جيد، قاله الألباني في \"ظلال الجنة\" (٤٥٤).\n٣ - معمر بن راشد البصري:\n- رواه ابن أبي عاصم في \"السنة\" (ص ١٩٨)، وعبد الله بن أحمد في \"السنة\" ١/ ٢٣٨، والآجري في \"الشريعة\" ٢/ ١٠٠٣، وابن منده في \"الإيمان\" ٢/ ٧٨٧، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٤٥٠ كلهم من طريق عبد الرزاق الصنعاني.\n- ورواه ابن منده في \"الإيمان\" ٢/ ٧٨٨ من طريق حماد بن زيد.\n- ورواه الآجري في \"الشريعة\" ٢/ ١٠٠٤، وابن منده في \"الإيمان\" ٢/ ٧٨٩ من طريق محمد بن ثور.\nثلاثتهم عن معمر به.\n- وجاء من وجه آخر يجمع بين الطريقين السابقين:\nرواه البخاري كتاب الرقاق، باب الصراط جسر جهنم (٦٥٧٣)، ومسلم كتاب الإيمان، باب معرفة طريق الرؤية (١٨٢)، وابن أبي عاصم في \"السنة\" (ص ١٩٨)، وابن خزيمة في \"التوحيد\" ١/ ٤٢٥، وابن منده في \"الإيمان\" ٢/ ٧٨٩، والبغوي في \"شرح السنة\" ١٥/ ١٧٣ من طريق شعيب بن أبي حمزة عن الزهري عن سعيد بن المسيب وعطاء بن يزيد الليثي جميعا عن أبي هريرة به. الثالث: أبو صالح السمان: ويرويه عنه ثلاثة:\n١ - سهيل بن أبي صالح:\nرواه مسلم كتاب الزهد والرقائق (٢٩٦٨)، وأبو داود كتاب السنة، باب في =","vol":"27","page":238},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الرؤية (٤٧٣٠)، وابن أبي عاصم في \"السنة\" (ص ١٩٤)، وأبو يعلى في \"المسند\" ٦/ ١٣٨، وعبد الله بن أحمد في \"السنة\" ١/ ٢٣٢، ٢٣٤، وابن خزيمة في \"التوحيد\" ١/ ٤١٧، ٤١٩، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٤٧٨، ٤٩٩، والآجري في \"الشريعة\" ٢/ ١٠٠٢، وابن منده في \"الإيمان\" ٢/ ٧٩١ كلهم من طرق عن سفيان بن عيينة عن سهيل بن أبي صالح عن أبيه به.\n٢ - الأعمش:\n- رواه الترمذي كتاب صفة الجنة، باب ما جاء في رؤية الرب ﵎ (٢٥٥٤)، وابن ماجه في المقدمة، باب فيما أنكرت الجهمية (١٧٨)، وابن أبي عاصم في \"السنة\" (ص ١٩٣)، وعبد الله بن أحمد في \"السنة\" ١/ ٢٣٥، وابن منده في \"الإيمان\" ٢/ ٧٩٥ كلهم من طريق يحيى بن عيسى.\n- ورواه ابن منده في \"الإيمان\" ٢/ ٧٩٣ - ٧٩٤ من طريق الحسين بن واقد وسعد بن الصلت وعبد الله بن إدريس.\nأربعتهم عن الأعمش به.\nقال الترمذي: حسن صحيح غريب.\nقلت: وقد رواه ابن إدريس عن الأعمش عن أبي صالح عن أبي سعيد الخدري.\nقال الترمذي: هذا غير محفوظ وأبو صالح عن أبي هريرة أصح.\n٣ - مصعب بن محمد بن شرحبيل:\nرواه ابن أبي عاصم في \"السنة\" (ص ١٩٣)، وابن خزيمة في \"التوحيد\" ١/ ٤١٦، وابن منده ٢/ ٧٩٥ من طريق وهيب بن خالد عن مصعب، ومصعب لا بأس به.\nالرابع: عبد الرحمن مولى الحرقة:\n- رواه الترمذي كتاب صفة الجنة، باب ما جاء في خلود أهل الجنة وأهل النار (٢٥٥٧) من طريق قتيبة بن سعيد.\n- ورواه ابن خزيمة في \"التوحيد\" ١/ ٤٢٧، وا بن منده في \"الإيمان\" ٢/ ٧٩٦ من طريق سعيد بن أبي مريم.\n- رواه عبد الله بن أحمد في \"السنة\" ١/ ٢٣٩ من طريق حفص بن ميسرة، =","vol":"27","page":239},{"text":"[٣٢١٩] وأخبرنا الإمام أبو إسحاق إبراهيم بن محمد بن إبراهيم (١) قراءة عليه في جمادى الآخرة سنة اثنتين وتسعين وثلاثمائة، أخبرنا أبو بكر الشافعي (٢)، حدثنا أبو قلابة الرقاشي (٣)، حدثنا أبو عاصم الضحاك بن مخلد (٤)، حدثنا إسماعيل بن رافع (٥)، عن محمد بن زياد (٦)،\n_________\n= ومصعب الزبيري، وقتيبة بن سعيد. أربعتهم عن عبد العزيز الدراوردي عن العلاء بن عبد الرحمن عن أبيه به.\nقال الترمذي: حسن صحيح.\nوبعد: فهذا ما تحصل من طرق إلى أبي هريرة - ﵁ -، وهذا الحديث يقرر أصلا من أصول عقيدة أهل السنة والجماعة، وهو إثبات رؤية العباد لربهم جل وعلا في الآخرة، ومن ذلك صفة الساق.\nوقد جاء تقرير هذا الأصل من حديث ثمانية وعشرين صحابيا، بلغت حد التواتر. وهذا مبسوط في مثل \"نظم المتناثر من الحديث المتواتر\" للكتاني (ص ٢٣٨ - ٢٣٩)، والنزاع في هذِه العقيدة لم يظهر إلا بعد ثلاثمائة سنة من الهجرة النبوية الشريفة، وقد بسط مقالات الفرق فيها وبين باطلها شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ٦/ ٤٨٧.\n(١) الأستاذ الإسفراييني، الإمام العلامة، أحد المجتهدين في عصره.\n(٢) محمد بن عبد الله بن إبراهيم، ثقة ثبت، كثير الحديث، حسن التصانيف.\n(٣) عبد الملك بن محمد بن محمد، صدوق يخطئ تغير حفظه لما سكن بغداد.\n(٤) أبو عاصم النبيل: ثقة، ثبت.\n(٥) أبو رافع القاص المدني، ضعيف الحفظ.\n(٦) كذا في النسخ، وهو محمد بن يزيد بن أبي زياد الثقفي الفلسطيني. وجاء في بعض مصادر الحديث كما عند المصنف، ولذا أبقيت عليه كما هو روى عن: أيوب بن قطن، وعبادة بن نسي، وكعب بن علقمة وغيرهم، روى عنه: حرملة بن عمران =","vol":"27","page":240},{"text":"عن محمد بن كعب القرظي (١)، عن رجل من الأنصار، عن أبي هريرة قال: قال رسول الله - ﷺ -: \"يأخذ الله ﷿ للمظلوم من الظالم حتى لا تبقى مظلمة عند أحد، حتى إنه ليكلف شائب اللبن بالمآثم يبيعه أن يخلص اللبن من الماء، فإذا فرغ من ذلك نادى مناد يسمع الخلائق كلهم: ألا ليلحق كل قوم بآلهتهم وما كانوا يعبدون من دون الله. فلا يبقى أحد عبد شيئا من دون الله إلا مثلت آلهته بين يديه، ويجعل الله تعالى ملكا من الملائكة على صورة عزير، ويجعل الله ملكا من الملائكة على صورة عيسى ابن مريم ﵇، فيتبع هذا اليهود، ويتبع هذا النصارى، ثم تلقي بهم آلهتهم إلى النار، وهم الذين يقول الله تعالى: ﴿لَوْ كَانَ هَؤُلَاءِ آلِهَةً مَا وَرَدُوهَا وَكُلٌّ فِيهَا خَالِدُونَ (٩٩)﴾ فإذا لم يبق إلا المؤمنون وفيهم المنافقون قال الله لهم: ذهب الناس فالحقوا بآلهتكم وما كنتم تعبدون، فيقولون: ما لنا إله إلا الله، وما كنا نعبد غيره. فينصرف الله تعالى عنهم، فيمكث ما شاء أن يمكث، ثم يأتيهم فيقول: أيها الناس، ذهب الناس فالحقوا بآلهتكم وما كنتم تعبدون. فيقولون: والله ما لنا إله إلا الله وما كنا نعبد غيره فيكشف لهم عن ساق، ويتجلى لهم من عظمته ما يعرفون أنه ربهم، فيخرون سجدًا على وجوههم، وغير كل منافق\n_________\n= التجيبي، ويزيد بن أبي حبيب، وأبو بكر بن عياش وغيرهم، روى له: أبو داود، والترمذي وابن ماجه، قال ابن حجر: مجهول الحال.\nانظر: \"تهذيب الكمال\" ٢٧/ ١٧، \"تقريب التهذيب\" لابن حجر (٦٣٩٨).\n(١) ثقة عالم.","vol":"27","page":241},{"text":"على قفاه، ويجعل الله تعالى أصلابهم كصياصي البقر، ثم يضرب الصراط بين ظهراني جهنم\" (١).\n_________\n(١) [٣٢١٩] الحكم على الإسناد:\nإسناده ضعيف جدا لما يلي:\n١ - الرجل المبهم بين القرظي وأبي هريرة.\n٢ - محمد بن زياد هو الفلسطيني الثقفي مجهول الحال.\n٣ - إسماعيل بن رافع هو الأنصاري ضعيف الحفظ.\n٤ - أبو قلابة الرقاشي صدوق يخطئ تغير حفظه لما سكن بغداد.\nالتخريج:\nالحديث مداره على إسماعيل بن رافع عن محمد بن يزيد بن أبي زياد عن محمد ابن كعب القرظي عن رجل من الأنصار عن أبي هريرة به. ويرويه عنه خمسة أنفس:\n١ - أبو عاصم النبيل:\nرواه المصنف، والبيهقي في \"البعث والنشور\" (ص ٦٦٩) من طريق أبي قلابة الرقاشي.\nورواه أبو يعلى الموصلي في \"المسند الكبير\" كما في \"النهاية في الفتن والملاحم\" لابن كثير ١/ ٢٧٠، \"فتح الباري\" لابن حجر ١١/ ٣٦٨ عن عمرو بن الضحاك.\nورواه أبو الشيخ في \"العظمة\" ٣/ ٨٣٨ من طريق إسحاق بن راهويه.\nورواه الطبراني في \"الأحاديث الطوال\" (ص ٢٦٦) عن أحمد بن الحسن الأبلي.\nأربعتهم عن أبي عاصم به غير أن طريق الطبراني سقط منه ذكر الرجل المبهم.\n٢ - مكي بن إبراهيم:\nرواه أبو الشيخ في \"العظمة\" ٣/ ٨٣٩ من طريق يعقوب بن سفيان، والبيهقي في \"البعث والنشور\" (ص ٦٦٨) من طريق إسماعيل بن أبي كثير، ورواه أيضًا من طريق إبراهيم بن زهير، ثلاثتهم عن مكي به، غير أن طريق أبي الشيخ سقط منه =","vol":"27","page":242},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ذكر الرجل المبهم.\n٣ - عبدة بن سليمان:\nرواه إسحاق بن راهويه كما في \"البعث والنشور\" بعد حديث (٦٨)، و\"النهاية في الفتن والملاحم\" لابن كثير ١/ ٢٧٩.\nورواه أبو الشيخ في \"العظمة\" ٣/ ٨٢١ من طريق أبي حاتم بن أبي الفرافصة كلاهما عن عبدة به غير أنه سقط من إسناد أبي الشيخ ذكر الرجل المبهم.\n٤ - عبد الرحمن المحاربي:\nرواه الطبري في \"جامع البيان\" ٢٩/ ٤١ عن أبي كريب عن المحاربي به مختصرا.\n٥ - الوليد بن مسلم:\nذكره أبو الحجاج المزي كما في \"النهاية في الفتن والملاحم\" ١/ ٢٧٩ قال ابن كثير: وله عليه مصنف بين شواهده من الأحاديث الصحيحة.\nوقد رواه أيضًا أبو موسى المديني في المطولات، وعبد بن حميد وعلي بن معبد في كتاب \"الطاعة والمعصية\" كما في \"النهاية في الفتن والملاحم\" لابن كثير ١/ ٢٧٨، \"فتح الباري\" لابن حجر ١١/ ٣٦٨.\nكلهم من طريق إسماعيل به.\nوفيه علتان قويتان:\nالأولى: الاضطراب في سنده، حيث يروى تارة عن القرظي عن رجل عن أبي هريرة، وتارة عن القرظي عن أبي هريرة، وتارة بواسطة رجل مبهم، ومحمد عن أبي هريرة .. الخ.\nوقد نص على هذِه العلة: الحافظ ابن كثير في \"النهاية في الفتن والملاحم\" ١/ ٢٧٩، والحافظ ابن حجر في \"فتح الباري\" ١١/ ٣٦٨ وغيرهما.\nالثانية: أن في متنه ألفاظا منكرة.\nوقد نص على ذلك الحافظ ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٩٢، وفي \"النهاية في الفتن والملاحم\" ١/ ٢٧٨.\nوآفته إسماعيل بن رافع قاص أهل المدينة، نعم لم يكن من الوضاعين، لكنه =","vol":"27","page":243},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= جمعه من طرق وأماكن متفرقة فجمعه وساقه سياقة واحدة، فوقع الاختلاف والنكارة كما قاله الحافظ ابن كثير في \"النهاية في الفتن والملاحم\".\nوقد نص جماعة من العلماء على تضعيفه، ومن هؤلاء:\n١ - الإمام أحمد كما في \"تهذيب التهذيب\" لابن حجر ٣/ ٧٣٤ قال: رجاله لا يعرفون.\n٢ - الإمام البخاري في \"التاريخ الكبير\" ١/ ١٨ قال: مرسل، ولم يصح.\n٣ - الحافظ عبد الحق الإشبيلي كما في \"فتح الباري\" لابن حجر ١١/ ٣٦٨.\n٤ - الحافظ الذهبي في \"ميزان الاعتدال\" ٤/ ٦٧ قال: لم يصح.\n٥ - الحافظ ابن كثير في \"تفسير القرآن العظيم\" ٦/ ٩٢ قال: حديث مشهور، وهو غريب جدا. وسياقه غريب جدا. وفي النهاية كلام مثله كما سبق.\n٦ - الحافظ البيهقي كما في \"فتح الباري\" ١١/ ٣٦٩.\n٧ - الحافظ ابن حجر في \"فتح الباري\" ١١/ ٣٦٨ قال: مداره على إسماعيل بن رافع، واضطرب في سنده مع ضعفه.\n٨ - العلامة الألباني في تعليقه على \"شرح العقيدة الطحاوية\" (ص ٢٦٥) قال: إسناده ضعيف. ا. هـ.\nومع أن الأظهر ضعفه كما سبق، إلا أن بعض أهل العلم مال إلى تصحيحه ومنهم:\n١ - الحافظ أبو موسى المديني كما في \"النهاية في الفتن والملاحم\" لابن كثير ١/ ٢٧٩ حيث قال: وهذا الحديث وإن كان في إسناده من تكلم فيه، فعامة ما فيه يروى مفرقا من أسانيد ثابتة.\n٢ - القاضي أبو بكر ابن العربي في \"سراج المريدين\" كما في \"التذكرة في أحوال الموتى وأمور الآخرة\" لأبي عبد الله القرطبي (ص ١٩٤)، \"فتح الباري\" لابن حجر ١١/ ٣٦٩.\n٣ - أبو عبد الله القرطبي في \"التذكرة\" (ص ١٩٤).\n٤ - الحافظ مغلطاي كما في \"فتح الباري\" ١١/ ٣٦٨.","vol":"27","page":244},{"text":"[٣٢٢٠] وأخبرنا عقيل بن محمد بن أحمد (١) أن أبا الفرج البغدادي (٢)، أخبرهم عن أبي جعفر يعني: الطبري (٣)، حدثنا محمد ابن عبد الله بن عبد الحكم (٤)، حدثنا أبي (٥) وشعيب بن الليث (٦)، عن الليث (٧)، حدثنا خالد بن يزيد (٨)، عن ابن (٩) أبي هلال (١٠).\n[٣٢٢١] قال أبو جعفر (١١): وحدثني موسى بن عبد الرحمن المسروقي (١٢)\n_________\n= وفصل المقال:\nأن الحديث من هذا الوجه وبهذا السياق التام ضعيف لا يثبت بحال، ولكن كثيرا من ألفاظه لها شواهد في الأحاديث المتفرقة، جمعها الوليد بن مسلم، وأبو موسى المديني كما سبق، والحافظ ابن كثير في جزء مفرد كما ذكر في \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٧٨ طرفا من شواهده، وهذا الحديث يعرف بحديث الصور الطويل.\n(١) لم أجده.\n(٢) هو: المعافى بن زكريا الجريري القاضي، العلامة، الفقيه، الحافظ، الثقة.\n(٣) محمد بن جرير، حافظ ثقة.\n(٤) أبو عبد الله المصري، ثقة.\n(٥) أبو محمد الفقيه المالكي، صدوق أنكر عليه ابن معين شيئًا.\n(٦) أبو عبد الملك المصري، ثقة نبيل فقيه.\n(٧) أبو الحارث المصري، الإمام الثقة الثبت.\n(٨) في الأصل: زيد، والمثبت من (ت)، وهو ثقة فقيه.\n(٩) ساقطة من الأصل.\n(١٠) سعيد بن أبي هلال، صدوق، إلا أن الساجي حكى عن أحمد أنه اختلط.\n(١١) محمد بن جرير، حافظ ثقة.\n(١٢) وهو أبو عيسى الكوفي، روى عن: جعفر بن عون، وزيد بن الحباب، وطلاب =","vol":"27","page":245},{"text":"حدثنا جعفر بن عون (١)، حدثنا هشام بن سعد (٢)، حدثنا (٣) زيد بن أسلم (٤)، عن عطاء بن يسار (٥)، عن أبي سعيد الخدري قال: قال رسول الله - ﷺ -: \"إذا كان يوم القيامة نادى مناد: ألا ليلحق كل أمة ما كانوا يعبدون؛ فيذهب أصحاب الصليب مع صليبهم، وأصحاب الأوثان مع أوثانهم، وأصحاب كل آلهة مع آلهتهم، ولا يبقى أحد كان يعبد صنما ولا وثنا ولا صورة إلا ذهبوا حتى يتساقطوا في النار، ويبقى من كان يعبد الله وحده من بر وفاجر وغبرات (٦) من أهل الكتاب، ثم يؤتى بجهنم تعرض كأنها سراب يحطم بعضها بعضا، ثم يدعى اليهود، فيقال: ماذا كنتم تعبدون؟ فيقولون: عزير ابن الله، فيقول: كذبتم؛ ما اتخذ الله من صاحبة ولا ولد فماذا تريدون؟ فيقولون: أي ربنا ظمئنا، فيقول: أفلا تردون؟ فيذهبون\n_________\n= ابن حوشب وغيرهم، روى عنه: الترمذي والنسائي، وابن ماجه وغيرهم. ت عام (٢٥٨ هـ). قال ابن حجر: ثقة.\nانظر: \"تهذيب الكمال\" ٢٩/ ٩٨، \"تقريب التهذيب\" لابن حجر (٦٩٨٧).\n(١) أبو عون الكوفي، صدوق.\n(٢) القرشي، يقال له: تييم زيد بن أسلم، صدوق له أوهام، ورُمي بالتشيع.\n(٣) أي: سعيد بن أبي هلال من الإسناد الأول وهشام بن عسيد من الإسناد الثاني.\n(٤) أبو أسامة، ويقال: أبو عبد الله المدني مولى عمر بن الخطاب، ثقة عالم وكان يرسل.\n(٥) أبو محمد، مولى ميمونة - ﵄ -، ثقة.\n(٦) الغبرات: جمع غبر، والغبر: جمع غابر، والغابر هو الباقي. والمعنى: وبقايا من أهل الكتاب \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٣٨.","vol":"27","page":246},{"text":"حتى يتساقطوا في النار، ثم يدعى النصارى فيقال: ماذا كنتم تعبدون؟ فيقولون: المسيح ابن الله. فيقول: كذبتم؛ ما اتخذ الله من صاحبة ولا ولد. فماذا تريدون؟ فيقولون: أي رب ظمئنا، اسقنا. فيقول: أفلا تردون؟ فيذهبون ويتساقطون في النار. فيبقى من كان يعبد الله تعالى من بر وفاجر، ثم يبدو الله ﷻ في صورة غير صورته التي رأيناه فيها أول مرة، فيقول: أيها الناس: لحقت كل أمة بما كانت تعبد، وبقيتم أنتم، فلا يكلمه يومئذ إلا الأنبياء، فيقولون (١) لحقت كل أمة بما كانت تعبد، ونحن ننتظر ربنا الذي كنا نعبد، فيقول: أنا ربكم، فيقولون نعوذ بالله منك. فيقول: هل بينكم وبين الله من آية تعرفونها؟ فيقولون: نعم. فيكشف عن ساق، فيخرون سجدا لله أجمعون، فلا يبقى أحد كان سجد لله في الدنيا سمعة ولا رياء ولا نفاقا إلا صار ظهره طبقا واحدا كلما أراد أن يسجد خر على قفاه، ثم يرفع برنا ومسيئنا، وقد عاد لنا في صورته التي رأيناه فيها أول مرة. فيقول: أنا ربكم، فيقولون: نعم أنت ربنا، ثلاث مرات\" (٢).\n_________\n(١) جاء في \"جامع البيان\" للطبري ٢٩/ ٤١ قبل هذا ما نصه: فيقولون: فارقنا الناس في الدنيا، ونحن كنا إلى صحابتهم فيها أحوج. لحقت كل أمة ما كانت تعبد .. إلى آخر ما ذكره المصنف هنا.\n(٢) [٣٢٢٠ - ٣٢٢١] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده، وابن أبي هلال صدوق قد حكى الساجي عن أحمد أنه اختلط، إلا أنه قد توبع من هشام بن سعد المدني، وهو صدوق له أوهام إلا أنه =","vol":"27","page":247},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= يروي هنا عن زيد بن أسلم، وهو من أثبت الناس فيه كما قال أبو داود. ولعل\nالإمام مسلما لما خرج له في الصحيح التفت إلى مثل هذا والله أعلم.\nالتخريج:\nالحديث مداره على زيد بن أسلم عن عطاء بن يسار عن أبي سعيد الخدري.\nورواه عن زيد أربعة أنفس:\n١ - سعيد بن أبي هلال الليثي:\n- رواه البخاري كتاب التوحيد باب قول الله تعالى ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢)﴾ (٧٤٣٩)، وابن منده في \"الإيمان\" ٢/ ٨٠٠، والبيهقي في \"الأسماء والصفات\" ٢/ ١٨٠ من طريق يحيى بن بكير.\n- ورواه البخاري كتاب التفسير، باب ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ (٤٩١٩) من طريق آدم بن أبي إياس.\n- ورواه مسلم كتاب الإيمان، باب معرفة طريق الرؤية (١٨٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٧٧، والآجري في \"الشريعة\" ٢/ ١٠٠٧ من طريق عيسى بن حماد.\nورواه الطبري في \"جامع البيان\" ٢٩/ ٤١، والمصنف من طريق شعيب بن الليث، وعبد الله بن عبد الحكم خمستهم عن الليث بن سعد عن خالد بن يزيد عن سعيد ابن أبي هلال.\n٢ - هشام بن سعد المدني:\nرواه مسلم كتاب الإيمان (١٨٣)، وابن خزيمة في \"التوحيد\" ١/ ٣٧٧، ٤٢٣، وعبد الله بن أحمد في \"السنة\" ١/ ٢٣٧، والطبري في \"جامع البيان\" ٢٩/ ٤١، ومن طريقه المصنف، والحاكم في \"المستدرك\" ٤/ ٥٨٢ كلهم من طرق عن جعفر بن عون المخزومي عن هشام بن سعد به.\n٣ - حفص بن ميسرة:\nرواه البخاري كتاب التفسير، باب ﴿إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ﴾ (٤٥٨١) من طريق محمد بن عبد العزيز الرملي، ومسلم كتاب الإيمان (١٨٣)، وابن منده في =","vol":"27","page":248},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= \"الإيمان\" ٢/ ٨٠٢ من طريق سويد بن سعيد كلاهما عن حفص بن ميسرة به.\n٤ - عبد الرحمن بن إسحاق:\nرواه أحمد في \"المسند\" ٣/ ١٦ (١١١٢٧)، وابن أبي عاصم في \"السنة\" (ص ١٩٩)، وابن خزيمة في \"التوحيد\" ١/ ٤٢١ من طريق ربعي بن علية عن عبد الرحمن بن إسحاق به. وإسناده صحيح قاله الألباني في \"ظلال الجنة\" (٤٥٨). وجاء عن أبي سعيد الخدري من وجه آخر كما سبقت الإشارة إليه في حديث أبي هريرة السابق:\nرواه أحمد في \"المسند\" ٣/ ١٦ (١١١٢٣) من طريق أبي بكر بن عياش، وابن ماجه في المقدمة، باب فيما أنكرت الجهمية (١٧٩) من طريق يحيى بن عيسى الرملي، وابن أبي عاصم في \"السنة\" (ص ٤٥٢)، وعبد الله بن أحمد في \"السنة\" ١/ ٢٣٦، والآجري في \"الشريعة\" ٢/ ١٠٠٨، وابن منده في \"الإيمان\" ٢/ ٧٩٣ من طريق عبد الله بن إدريس.\nثلاثتهم عن الأعمش عن أبي صالح عن أبي سعيد الخدري به.\nوهذا الطريق أعله الإمام الترمذي كتاب صفة الجنة، باب ما جاء في رؤية الرب ﵎ (٢٥٥٤) بقوله ﵀:\nوروى عبد الله بن إدريس عن الأعمش عن أبي صالح عن أبي سعيد .. وحديث ابن إدريس عن الأعمش غير محفوظ. وحديث أبي صالح عن أبي هريرة عن النبي - ﷺ - أصح. ا. هـ.\nوتعقبه العلامة الألباني في \"ظلال الجنة\" (٤٥٢) بقوله عن طريق ابن إدريس: إسناده صحيح على شرط الشيخين، وقد أعله الترمذي بالمخالفة، وليس بشيء؛ فإن ابن إدريس ثقة، ولا مانع من أن يكون لأبي صالح فيه شيخان أحدهما أبو سعيد، والآخر أبو هريرة، فرواه جمع عن أبي صالح عن أبي هريرة كما تقدم، ورواه ابن إدريس عن الأعمش عن أبي صالح عن أبي سعيد كما هنا. ولم ينفرد به ابن إدريس، فصح كل من الإسنادين عن أبي صالح، والحمد لله. ا. هـ.\nوالحاصل: أن الحديث ثابت متواتر كما سبق نقله.","vol":"27","page":249},{"text":"[٣٢٢٢] وبه عن أبي جعفر الطبري (١)، حدثنا أبو كريب (٢)، حدثنا أبو بكر (٣) حدثنا الأعمش (٤)، عن المنهال (٥)، عن قيس بن سكن (٦) قال: حدث عبد الله بن مسعود (٧) وهو عند عمر قال: إذا كان يوم القيامة يقوم الناس بين يدي رب العالمين أربعين عاما شاخصة أبصارهم إلى السماء حفاة عراة يلجمهم العرق، فلا يكلمهم بشيء أربعين عاما، ثم ينادي مناد: أيها الناس أليس عدلا من ربكم الذي خلقكم وصوركم ورزقكم ثم عبدتم غيره؛ أن يولي كل قوم ما تولوا؟ قالوا: نعم. قال: فيرفع لكل قوم ما كانوا يعبدون من دون الله (٨) فيتبعونها حتى تقذفهم في النار. فيبقى المسلمون والمنافقون فيقول: ألا تذهبون، فقد ذهب الناس؟ فيقولون: حتى\n_________\n(١) حافظ ثقة.\n(٢) محمد بن العلاء، ثقة حافظ.\n(٣) ابن عياش بن سالم، ثقة عابد، إلا أنه لما كبر ساء حفظه وكتابه صحيح.\n(٤) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٥) ابن عمرو الأسدي، صدوق ربما وهم.\n(٦) قيس بن السكن الأسدي الكوفي أخو بني سواءة، ويقال: أحد بني سواءة بن الحارث بن سعد بن ثعلبة، وثقه يحيى بن معين، وذكره ابن حبان في \"الثقات\" وكذلك وثقه ابن حجر، قال أبو حاتم: توفي زمن مصعب بن الزبير.\nانظر: \"الثقات\" لابن حبان ٥/ ٣٠٩، \"تهذيب الكمال\" للمزي ٢٤/ ٥٠، \"تقريب التهذيب\" لابن حجر (٥٥٧٨).\n(٧) من (ت).\n(٨) جاء في \"جامع البيان\" للطبري بعد هذا ما نصه قال: ويمثل لكل قوم يعني آلهتهم، فيتبعونها .. إلى آخر ما ذكر هنا.","vol":"27","page":250},{"text":"يأتينا ربنا. قال: وتعرفونه؟ قالوا: إن اعترف لنا. فعند ذلك يكشف عن ساق ويتجلى لهم، فيخر من كان يعبده ساجدا، ويبقى المنافقون لا يستطيعون، كأن في ظهورهم السفافيد (١)، فيذهب بهم إلى النار، ويدخل هؤلاء الجنة (٢)، فذلك قوله تعالى: ﴿وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ﴾ (٣).\n_________\n(١) السفافيد: حديد يشوى بها. \"القاموس المحيط\" للفيروزآبادي ٢/ ٥٧٠.\n(٢) أقتصر المصنف من الحديث على هذا القدر، وتتمته في \"جامع البيان\" للطبري ٢٩/ ٤٠: قال: فيستقبلون في الجنة بما يستقبل به من الثواب والأزواج، والحور العين، لكل رجل منهم في الجنة كذا وكذا، بين كل جنة كذا وكذا، بين أدناها وأقصاها ألف سنة هو يرى أقصاها كما يرى أدناها قال: ويستقبله رجل حسن الهيئة إذا نظر إليه مقبلا حسب أنه ربه، فيقول له: لا تفعل إنما أنا عبدك وقهرمانك على ألف قرية، قال: يقول عمر: يا كعب، ألا تسمع ما يحدث به عبد الله. ا. هـ.\n(٣) [٣٢٢٢] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده، والمنهال صدوق ربما وهم، وسائر الرجال ثقات.\nالتخريج:\nيرويه عن عبد الله بن مسعود أربعة أنفس:\n١ - قيس بن السكن:\nرواه الطبري في \"جامع البيان\" ٢٩/ ٣٩، وعنه المصنف من طريق الأعمش عن المنهال بن عمرو عن قيس به.\n٢ - أبو عبيدة بن عبد الله بن مسعود:\nرواه الطبراني في \"المعجم الكبير\" ٩/ ٤٢١، واللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٥٣٧ من طريق كرز بن وبرة، عن نعيم بن أبي هند عن أبي عبيدة عن أبيه به نحوه. =","vol":"27","page":251},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وهو ضعيف جدا. قال الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٤٣ - ٣٤٤ في إسناده عبد الأعلى بن أبي المساور، وهو متروك، وأبو عبيدة قال الترمذي وأبو حاتم، وابن حبان: لم يسمع من أبيه شيئا وعليه فهو منقطع.\nوجاء عنهما جميعا من وجه آخر:\nرواه الآجري في \"الشريعة\" ٢/ ١٠١٩ من طريق محمد بن الحسن المدني عن عبد الأعلى بن أبي المساور عن المنهال بن عمرو عن قيس بن السكن، وأبي عبيدة كلاهما عن عبد الله بن مسعود به نحوه وهو ضعيف جدا. عبد الأعلى متروك. ومحمد بن الحسن كذبوه.\n٣ - مسروق بن الأجدع:\nرواه ابن خزيمة في \"التوحيد\" ٢/ ٥٨٣، والطبراني في \"المعجم الكبير\" ٩/ ٤١٧، والحاكم في \"المستدرك\" ٤/ ٥٨٩ من طريق أبي خالد الدالاني. ورواه الطبراني أيضًا ٩/ ٤١٧ من طريق زيد بن أبي أنيسة كلاهما عن المنهال بن عمرو عن أبي عبيدة بن عبد الله بن مسعود عن مسروق عن ابن مسعود به نحوه.\nقال الحاكم: رواته ثقات. وقال الذهبي: ما أنكره حديثا على جودة إسناده، وأبو خالد شيعي منحرف. ا. هـ.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٤٦، رواه كله الطبراني من طرق، رجال أحدها رجال الصحيح، غير الدالاني وهو ثقة.\n٤ - أبو الزعراء عبد الله بن هانئ:\nرواه ابن خزيمة في \"التوحيد\" ١/ ٤٢٨ من طريق يحيى القطان عن سفيان عن سلمة بن كهيل عن أبي الزعراء عن ابن مسعود موقوفا نحوه، وإسناده صحيح. والحاصل: أن حديث ابن مسعود اختلف في بعض طرقه، وبين متونها اختلاف كثير، ولو سلم ضعف بعضها، فإن أصل الحديث متواتر كما سبق بيانه قريبا. قلت: وهاهنا مسألة لابد من بيانها:\nوهي أن المصنف رحمه الله تعالى ساق ما ساق من نصوص لتعلقها بقوله تعالى: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ وهو في كل ما ذكر لم يصرح بإضافة الساق إلى الرب جل =","vol":"27","page":252},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وعلا على أنه من صفاته العلا ولا يفهم مما ذكره أنه قال فيها بغير قول السلف بإطلاق. وتحرير ذلك بذكر ما قاله شيخ الإسلام ابن تيمية رحمه الله تعالى في \"مجموع الفتاوى\" ٦/ ٣٩٤ حيث قال بعد كلام نفيس:\nوتمام هذا أني لم أجدهم أي: السلف -تنازعوا -أي: في نصوص الصفات -إلا في مثل قوله تعالى: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ فروى ابن عباس وطائفة أن المراد به الشدة: إن الله يكشف عن الشدة في الآخرة.\nوعن أبي سعيد وطائفة أنهم عدوها في الصفات؛ للحديث الذي رواه أبو سعيد في الصحيحين، لا ريب أن ظاهر القرآن لا يدل على أن هذِه من الصفات؛ فإنه قال: ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ نكرة في الإثبات، لم يضفها إلى الله ولم يقل عن ساقه، فمع عدم التعريف بالإضافة لا يظهر أنه من الصفات إلا بدليل آخر، ومثل هذا ليس بتأويل، إنما التأويل صرف الآية عن مدلولها ومفهومها ومعناها المعروف. ا. هـ.\nوللعلامة ابن القيم في \"الصواعق المرسلة على الجهمية والمعطلة\" ١/ ٢٥٢ نحو ما ذكره شيخه وزاد عليه قوله: والذين أثبتوا ذلك صفة كاليدين والإصبع لم يأخذوا ذلك من ظاهر القرآن وإنما أثبتوه بحديث أبي سعيد المتفق على صحته ... ومن حمل الآية على ذلك قال: قوله تعالى ﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ﴾ مطابق لقوله - ﷺ -: \"فيكشف عن ساقه فيخرون له سجدا\" وتنكيره للتعظيم والتفخيم كأنه قال: يكشف عن ساق عظيمة جلت عظمتها، وتعالى شأنها أن يكون لها نظير أو مثيل، أو شبيه. قالوا: وحمل الآية على الشدة لا يصح بوجه فإن اللغة في مثل ذلك أن يقال: كشفت الشدة عن القوم لا كشف عنها .. إلى آخر كلامه ﵀. والمقصود:\nأن لفظ \"الساق\" في الآية فيه القولان المحكيان عن الصحابة، ويفصل بينهم حديث أبي سعيد الخدري الذي مضى تخريجه وهو في الصحيحين بلفظ \"فيكشف عن ساقه فيسجد له كلل مؤمن\" وما أجمل ما ذكره الإمام الشوكاني في \"فتح القدير\" ٥/ ٢٧٨ حيث قال: =","vol":"27","page":253},{"text":"<span data-type=\"title\" id=toc-5742>٤٣ </span>- ﴿خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ﴾\nوذلك أن المؤمنين يرفعون رؤوسهم، ووجوههم أشد بياضا من الثلج، وتسود وجوه الكافرين والمنافقين (١).\n﴿وَقَدْ كَانُوا يُدْعَوْنَ﴾ في الدنيا ﴿إِلَى السُّجُودِ وَهُمْ سَالِمُونَ﴾ أصحاء فلا يأتونه ويأبونه (٢).\nقال إبراهيم التيمي: يعني الصلاة المكتوبة بالأذان والإقامة (٣).\nوقال سعيد بن جبير: كانوا يسمعون حي على الفلاح فلا يجيبون (٤).\nقال كعب الأحبار (٥): والله ما نزلت هذِه الآية إلا في الذين يتخلفون عن الجمعة (٦).\n_________\n= وقد أغنانا الله سبحانه في تفسير هذِه الآية بما صح عن رسول الله - ﷺ -، وذلك لا يستلزم تجسيما ولا تشبيها، فليس كمثله شيء.\nدعوا كل قول عند قول محمد ... فما آمن في دينه كمخاطر\n(١) \"جامع البيان\" للطبري ٢٩/ ٤٣.\n(٢) \"معالم التنزيل\" للبغوي ٨/ ٢٠٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٠، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٣، والبيهقي في \"شعب الإيمان\" ٣/ ٧٥ (٢٩١٤)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٠.\n(٥) أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٣٩٩.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٠، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٢.\n(٦) كذا. وفي الهامش والمصادر السابقة: الجماعات. وفي (ت): الجماعة.","vol":"27","page":254},{"text":"ويروى أن الربيع بن خثيم عرض له الفالج، فكان يهادي بين الرجلين إلى المسجد، فقيل له: يا أبا يزيد، لو جلست؛ فإن لك رخصة. قال: من سمع حي على الفلاح فليجب ولو حبوا (١).\nوقيل لسعيد بن المسيب: إن طارقًا يريد قتلك فتغيب. فقال: أحيث لا يقدره الله على؟ فقيل له: فاجلس. فقال: أسمع حي على الفلاح فلا أجيب؟ ! (٢).\n\n<span data-type=\"title\" id=toc-5743>٤٤ </span>- ﴿فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَذَا الْحَدِيثِ﴾\nأي: فدعني والمكذبين بهذا القرآن (٣)، ثم توعدهم فقال: ﴿سَنَسْتَدْرِجُهُمْ﴾ سنأخذهم بالعذاب ﴿مِنْ حَيْثُ لَا يَعْلَمُونَ﴾ فعذبوا يوم بدر (٤). وقيل: معناه سنزيدهم حرمانًا وخذلانًا فيزدادون عصيانًا\n_________\n(١) أخرجه أبو نعيم في \"حلية الأولياء\" ٢/ ١١٣ من طريق يحيى بن سعيد القطان، وجرير كلاهما عن أبي حيان التيمي عن أبيه عن الربيع به.\n(٢) أخرجه أبو نعيم في \"حلية الأولياء\" ٢/ ١٧١ - ١٧٢ وفيه قصة كتاب عبد الملك ابن مروان إلى والي المدينة أن أعرض سعيد بن المسيب على السيف ليبايع الوليد وسليمان ابني عبد الملك من بعده فإن أبى فاجلده خمسين جلدة وطف به أسواق المدينة. فدخل سليمان بن يسار، وعروة بن الزبير وسالم بن عبد الله على سعيد فخيروه بين ثلاث خصال منها قالوا: تجلس في بيتك، فلا تخرج إلى الصلاة أياما فإن الوالي يقبل منك إذا طلبت في مجلسك فلم يجدك. قال: وأنا أسمع الأذان فوق أذني حي على الصلاة، حي على الفلاح ما أنا بفاعل .. ثم ذكر تمام الخبر.\n(٣) قا له السدي. ذكره الماوردي في \"النكت والعيون\" ٦/ ٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥١. وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠١ بلا نسبة.\n(٤) \"معالم التنزيل\" للبغوي ٨/ ٢٠١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٥١. =","vol":"27","page":255},{"text":"وطغيانًا (١).\nوقال سفيان الثوري: نسبغ عليهم النعم، وننسيهم الشكر (٢).\nوقال القَنّاد: لم نعاقبهم في وقت مخالفتهم فيستيقظوا، بل أمهلناهم وأمددناهم في النعم حتى زال عنهم خاطر التذكير؛ فكانوا منعمين في الظاهر، مستدرجين في الحقيقة (٣).\nوقال الحسن: كم من مستدرج بالإحسان إليه! وكم من مفتون بالثناء عليه! وكم من مغرور بالستر عليه! (٤).\n_________\n= وفي \"النكت والعيون\" للماوردي ٦/ ٧٢ عن السدي قال: سنأخذهم على غفلة، وهم لا يعرفون.\nوالمعنى في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨١).\n(١) \"النكت والعيون\" للماوردي ٦/ ٧٢، \"المحرر الوجيز\" لابن عطية ٥/ ٣٥٣ بنحوه.\nوفي \"الوسيط\" للواحدي ٢/ ٤٣١ عن الضحاك قال: كلما جددوا معصية جددنا لهم نعمة.\n(٢) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٣٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥١.\n(٣) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" ٣٤٧/ ب، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥١ بلا نسبة.\n(٤) ذكره الماوردي في \"النكت والعيون\" ٦/ ٧٢، والسمعاني في \"تفسير القرآن\" ٦/ ٣٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥١.","vol":"27","page":256},{"text":"<span data-type=\"title\" id=toc-5744>٤٥ </span>- قوله تعالى: ﴿وَأُمْلِي لَهُمْ إِنَّ كَيْدِي مَتِينٌ (٤٥) أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ <span data-type=\"title\" id=toc-5745>(٤٦) </span>أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ <span data-type=\"title\" id=toc-5746>(٤٧) </span>فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ﴾\nفي الضجر، والغضب، والعجلة، وهو يونس ﵇ (١).\n﴿إِذْ نَادَى﴾ دعا ﴿وَهُوَ مَكْظُومٌ﴾ مغموم (٢).\n\n<span data-type=\"title\" id=toc-5748>٤٩ </span>- ﴿لَوْلَا أَنْ تَدَارَكَهُ﴾ أدركه.\nوفي مصحف عبد الله: تداركته بالتاء (٣).\n_________\n(١) قاله قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١١، وأحمد في \"الزهد\"، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٢، والطبري في \"جامع البيان\" ٢٩/ ٤٥.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ٧٣، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٢.\nوالقول ذكره بلا نسبة الفراء في \"معاني القرآن\" ٣/ ١٧٨، والنيسابوري في \"إيجاز البيان\" ٢/ ٨٣٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٠١.\n(٢) قاله ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٣.\nومجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٢، والطبري في \"جامع البيان\" ٢٩/ ٤٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٣. والمعنى في: \"تفسير غريب القرآن\" لابن قتيبة (ص<span data-type=\"title\" id=toc-5747> ٤٨</span>١)، \"مفردات ألفاظ القرآن\" للراغب (ص ٤٣٢).\n(٣) ذكرها الفراء في \"معاني القرآن\" ٣/ ١٧٨، والنحاس في \"إعراب القرآن\" ٥/ ١٧، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦١)، ومكي في \"مشكل إعراب القرآن\" (ص ٧٥٢)، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٣، والقرطبي في =","vol":"27","page":257},{"text":"﴿نِعْمَةٌ مِنْ رَبِّهِ﴾ حين رحمه، وتاب عليه ﴿لَنُبِذَ بِالْعَرَاءِ﴾ لطرح بالفضاء (١).\n﴿وَهُوَ مَذْمُومٌ﴾ مليم (٢) مجرم (٣).\n\n<span data-type=\"title\" id=toc-5749>٥٠ </span>- ﴿فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ (٥٠)﴾.\n\n<span data-type=\"title\" id=toc-5750>٥١ </span>- ﴿وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا﴾ الآية.\nوذلك أن الكفار أرادوا أن يعينوا رسول الله - ﷺ - ويصيبوه بالعين فنظر إليه قوم من قريش وقالوا: ما رأينا مثله، ولا مثل حججه (٤).\n_________\n= \"الجامع لأحكام القرآن\" ١٨/ ٢٥٣، وأبو حيان في \"البحر المحيط\" ٨/ ٣١١. وتوجيه هذِه القراءة:\nأن النعمة اسم مؤنث مشتق من فعل، ولك في فعله إذا تقدم التذكير والتأنيث. قاله الفراء، وقال النحاس: التأنيث هنا غير حقيقي.\nوفيه وجه آخر: وهو أنه حمل على المعنى؛ لأن النعمة بمعنى النعيم.\nذكره أبو البركات بن الأنباري في \"البيان في غريب إعراب القرآن\" ٢/ ٤٥٥.\n(١) \"جامع البيان\" للطبري ٢٩/ ٤٥. والمعنى في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨١).\n(٢) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٥، وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٣ بلا نسبة.\n(٣) قاله بكر بن عبد الله. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٥، والماوردي في \"النكت والعيون\" ٦/ ٧٤ بلفظ: مذنب.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٩/ ٤٦، والماوردي في \"النكت والعيون\" ٦/ ٧٤، والبغوي في \"معالم التنزيل\" ٨/ ٢٠١، والقرطبي في \"جامع البيان\" ١٨/ ٢٥٤. وجاء في (ت): حجبه.","vol":"27","page":258},{"text":"وقيل: كانت العين في بني أسد (١) حتى إن كانت الناقة السمينة والبقرة السمينة تمر بأحدهم فيعاينها ثم يقول: يا جارية: خذي المكتل والدرهم، (فأتينا) (٢) بلحم من لحم هذِه. فما يبرح حتى تقع بالوقت فتنحر (٣).\nوقال الكلبي: كان رجل من العرب يمكث لا يأكل يومين أو ثلاثة، ثم يرفع جانب خبائه فتمر به الإبل، فيقول: لم أر كاليوم إبلا ولا غنما أحسن من هذِه، فما تذهب إلا قريبا حتى تسقط منها طائفة وعدة، فسأل الكفار هذا الرجل أن يصيب رسول الله - ﷺ - بالعين ويفعل به مثل ذلك (٤)، فأجابهم وأنشد:\n_________\n(١) بنو أسد: اسم لعدة من القبائل، منهم أسد بن عبد العزى بن قصي بن كلاب من قريش، وإلى أسد بن خزيمة بن مدركة بن إلياس بن مضر، وإلى أسد بن ربيعة بن نزار، وإلى أسد بن دودان، وفي الأزد بطن يقال لهم بنو أسد. ولم يظهر لي من المراد منهم هنا.\n\"الأنساب\" للسمعاني ١/ ١٣٨، \"معجم قبائل العرب\" لعمر كحالة ١/ ٢١.\n(٢) في الأصل: فأتنا. والمثبت من (ت)، و\"أسباب النزول\" للواحدي، و\"معالم التنزيل\" للبغوي.\n(٣) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢١٢، والواحدي في \"أسباب النزول\" (ص ٤٦٤)، والبغوي في \"معالم التنزيل\" ٨/ ٢٠١.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ١٧٩، والماوردي في \"النكت والعيون\" ٦/ ٧٤، والواحدي في \"أسباب النزول\" (ص ٤٦٤)، والبغوي في \"معالم التنزيل\" ٨/ ٢٠٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٥٣، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٣ وقال: هذا قول الكلبي، وتابعه قوم من المفسرين تلقفوا ذلك من تفسيره، منهم الفراء. ا. هـ.","vol":"27","page":259},{"text":"قد كان قومك يحسبونك سيدًا ... وإخال أنك سيد معيون (١)\nفعصم الله تعالى نبيه - ﷺ -، وأنزل: ﴿وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ﴾ دخلت اللام لمكان (إن) (٢).\nوقرأ الأعمش، وعيسى: (ليزهقونك) وهي قراءة ابن مسعود وابن عباس أي: يهلكونك (٣).\nوقرأ أهل المدينة: ﴿ليَزْهَقُونك﴾ بفتح الياء (٤).\n_________\n(١) البيت للعباس بن مرداس. وهو في \"ديوانه\" (ص ١٠٨).\nوانظر: \"جامع البيان\" للطبري ٢٩/ ١٣٦، و\"المقتضب\" للمبرد ١/ ١٠٢، و\"الحيوان\" للجاحظ ٢/ ١٤٢، و\"الحماسة البصرية\" لأبي الحسن البصري ١/ ١٠، \"الخصائص\" لابن جني ١/ ٢٦١.\n(٢) عبارة المصنف رحمه الله تعالى لطيفة فهو لم يشأ أن يدخل في مبحث لغوي تعرض له النحاة وهو من مسائل الاختلاف بين الكوفيين والبصريين.\n- فالكوفيون يرون أن (إن) في الآية بمعنى (ما) وعليه فاللام في ﴿لَيُزْلِقُونَكَ﴾ بمعنى إلا. وعلى هذا فتقدير الكلام: وما يكاد الذين كفروا إلا يزلقونك.\n- والبصريون يرون أن (إن) هنا مخففة من الثقيلة، فلما خففت وقع بعدها الفعل ولزمته لام التوكيد ليفرق بين النفي والإيجاب.\nانظر: \"إعراب القرآن\" للنحاس ٥/ ١٨، \"مشكل إعراب القرآن\" لمكي (ص ٧٥٢).\n(٣) \"معاني القرآن\" للفراء ٣/ ١٧٩، \"جامع البيان\" للطبري ٢٩/ ٤٦، \"فضائل القرآن\" لأبي عبيد (ص ٣١٥) عن ابن مسعود، و\"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦١)، \"البحر المحيط\" لأبي حيان ٨/ ٣١١.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٧٩، \"جامع البيان\" للطبري ٢٩/ ٤٦، \"السبعة\" لابن مجاهد (ص ٦٤٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٢.","vol":"27","page":260},{"text":"وقرأ غيرهم بضمه (١). وهما لغتان يقال: زلقه يزلقه زلقًا، وأزلقه يزلقه إزلاقًا بمعنى واحد (٢).\nواختلفت عبارات المفسرين في تأويله:\nفقال ابن عباس: ينفذونك بأبصارهم ﴿لَمَّا سَمِعُوا الذِّكْرَ﴾ قال: ويقال زهق السهم، وزلق إذا نفذ (٣).\nوقال قتادة: يزهقونك (٤).\nوقال معمر عن الكلبي: يصرعونك (٥).\nوقال حيان عنه: يصرفونك عما أنت عليه من تبليغ الرسالة (٦).\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٦٤٧)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٨)، \"التيسير\" للداني (ص ١٧٣)، \"جامع البيان\" للطبري ٢٩/ ٤٦ ونسبها لعامة قراء الكوفة والبصرة.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٧٩، \"جامع البيان\" للطبري ٢٩/ ٤٧، \"الحجة\" لابن زنجلة (ص ٧١٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٦، وابن المنذر، وابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٣.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١١، والطبري في \"جامع البيان\" ٢٩/ ٤٦.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١١، والطبري في \"جامع البيان\" ٢٩/ ٤٦، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٤ والبغوي في \"معالم التنزيل\" ٨/ ٢٠٢.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٢ وصدره بقوله: وقيل.\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦ ونسبه للكلبي وجماعة، ولم يذكر فيه حيان.","vol":"27","page":261},{"text":"وقال عطية: يرمونك (١).\nوقال المؤرج: يزيلونك (٢).\nوقال النضر بن شميل (٣) والأخفش: يعينونك (٤).\nوقال عبد العزيز بن يحيى: ينظرون إليك نظرًا شزرًا بتحديق شديد يروعونك به، ويظهرون العداوة لك (٥).\nوقال السدي: يصيبونك بعيونهم (٦).\nوقال ابن زيد: ليمسونك (٧).\nوقال جعفر: ليأكلونك (٨).\nوقال الحسن وابن كيسان: ليقتلونك (٩).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٢ بلا نسبة قال: وقيل: فذكره.\n(٣) ذكره البغوي في \"معالم التنزيل\" ١٨/ ٢٠٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦، وفيهما وفي (ت): يفتنونك.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦، ولم أجده في \"معاني القرآن\" للأخفش.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦ إلى قوله: شديد.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦.\n(٧) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦.\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦، وجعفر هو الصادق كما في (ت)، و\"الجامع لأحكام القرآن\".\n(٩) ذكرهما القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦.","vol":"27","page":262},{"text":"وهذا كما يقال: صرعني بطرفه، وقتلني بعينه (١). قال الشاعر (٢):\nترميك مزلقة العيون بطرفها ... وتكل عنك نصال نبل الرامي\nوقال آخر (٣):\nيتقارضون إذا التقوا في موطن ... نظرًا يزيل مواطئ الأقدام\nوقال الحسن: دواء إصابة العين أن يقرأ الإنسان هذِه الآية (٤).\nوقد قال - ﷺ -: \"العين حق، وإن العين لتدخل الرجل القبر والجمل القدر\" (٥).\n_________\n(١) قاله الزجاج في \"معاني القرآن\" ٥/ ٢١٢.\nوهو في: \"تفسير القرآن\" للسمعاني ٦/ ٣٢، \"معالم التنزيل\" للبغوي ٨/ ٢٠٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٥٦.\n(٢) لم أهتد لاسمه. وهو في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٥٦.\n(٣) لا يعرف من هو.\nوالبيت في: \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٧١)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٢)، \"القرطين\" لابن مطرف الكناني ٢/ ١٧٨، \"البيان والتبيين\" للجاحظ ١/ ١١، \"الصناعتين\" للعسكري (ص ٣٩٤)، \"مفردات ألفاظ القرآن\" للراغب (ص ٣٠٨، ٣٨٣)، \"تفسير القرآن\" للسمعاني ٦/ ٣٢، \"وضح البرهان\" للنيسابوري ٢/ ٤٢٨. قال ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٨٢): ولم يرد الله في هذا الموضع أنهم يصيبونك بأعينهم. . وإنما أراد: أنهم ينظرون إليك إذا قرأت القرآن نظرا شديدا بالعداوة والبغضاء.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٣، وأبو حيان في \"البحر المحيط\" ٨/ ٣١١.\n(٥) ظاهر كلام المصنف هنا أن ما نسبه للنبي - ﷺ - حديث واحد، والأمر بخلاف =","vol":"27","page":263},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ذلك، إذ هو عبارة عن حديثين، وبيانهما كما يلي:\nأ- الحديث الأول: قوله - ﷺ -: \"العين حق\".\nفهذا اللفظ جاء من حديث أبي هريرة، وابن عباس، وحابس التميمي، وعائشة، وعبد الله بن عمرو بن العاص، وعامر بن ربيعة - ﵁ -.\n١ - أما حديث أبي هريرة:\nفرواه عبد الرزاق في \"المصنف\" ١١/ ١٨، والبخاري كتاب الطب باب العين حق (٥٧٤٠)، ومسلم كتاب السلام باب الطب والمرض والرقى (٢١٨٧)، وأبو داود كتاب الطب، باب ما جاء في العين (٣٨٧٩)، وابن ماجه كتاب الطب، باب العين (٣٥٠٧)، وأحمد في \"المسند\" ٢/ ٣١٨ (٨٢٤٥)، ٤٣٩ (٨٢٤٥)، ٤٨٧ (١٠٣٢١)، والبغوي في \"معالم التنزيل\" ٨/ ٢٠٣ وفي \"شرح السنة\" ١٢/ ١٠٣ من طريق معمر عن همام عن أبي هريرة. ومن طريق مضارب بن حزن عن أبي هريرة، وفي ألفاظهم اختلاف مع اتفاقهم على قوله: \"العين حق\".\n٢ - وأما حديث ابن عباس:\nفرواه مسلم كتاب السلام، باب الطب والمرض (٢١٨٨)، والطبراني في \"المعجم الكبير\" ١١/ ٢٠، وأبو نعيم في \"ذكر أخبار أصبهان\" ١/ ١٩١ عن طاوس بن كيسان، وأحمد في \"المسند\" ١/ ٢٧٤ (٢٤٧٧)، والحاكم في \"المستدرك\" ٤/ ٢١٥ من طريق جابر بن زيد كلاهما عن ابن عباس به نحوه. وجابر ضعيف؛ ولذا قال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٠٣: غريب.\n٣ - وأما حديث حابس التميمي:\nفرواه أحمد في \"المسند\" ٥/ ٧٠ (٢٠٦٨٠)، والترمذي كتاب الطب، باب ما جاء أن العين حق (٢٠٦١) من طريق يحيى بن أبي كثير عن حية بن حابس التميمي عن أبيه به نحوه. وقال الترمذي: غريب.\nورواه أحمد في \"المسند\" ٥/ ٧٠ (٢٠٦٨١) من طريق يحيى بن أبي كثير به، إلا أن حابسا رواه عن أبي هريرة.\n٤ - وأما حديث عائشة: =","vol":"27","page":264},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= فرواه ابن ماجه كتاب الطب، باب العين (٣٥٠٨)، والحاكم في \"المستدرك\" ٤/ ٢١٥ من طريق أبي واقد الليثي عن أبي سلمة بن عبد الرحمن عن عائشة به نحوه.\nقال الحاكم: هذا حديث صحيح على شرط الشيخين ولم يخرجاه بهذِه السياقة. وقال البوصيري في \"الزوائد\" ٣/ ١٣٤: هذا إسناد فيه مقال.\n٥ - وأما حديث عبد الله بن عمرو بن العاص:\nفرواه أحمد في \"المسند\" ٢/ ٢٢٢ (٧٠٧٠) من طريق رشدين بن سعد عن الحسن ابن ثوبان عن هشام بن أبي رقية عن عبد الله بن عمرو به. قال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١١٠: تفرد به أحمد. ا. هـ.\nقلت: ورشدين ضعيف.\n٦ - وأما حديث عامر بن ربيعة:\nفرواه ابن ماجه كتاب الطب، باب العين (٣٥٠٦)، والحاكم في \"المستدرك\" ٤/ ٢١٥ من طريق عبد الله بن عيسى عن أمية بن هند عن عبد الله بن عامر عن أبيه.\nقال الحاكم: هذا حديث صحيح الإسناد ولم يخرجاه.\nقلت: وسياق ألفاظ كل منهم يطول جدا، غير أنهم جميعا قد اتفقوا على جملة: \"العين حق\" وهذِه الجملة متواترة عن النبي - ﷺكما قرره العلامة الألباني في \"صحيح ابن ماجه\" ٢/ ٢٦٤.\nب- أما الحديث الثاني فهو قوله - ﷺ -: \"وإن العين لتدخل الرجل القبر، والجمل القدر\".\nرواه محمد بن المنكدر عن جابر بن عبد الله مرفوعًا. ورواه عن ابن المنكدر اثنان:\n١ - سفيان الثوري:\nرواه ابن عدي في \"الكامل\" ٦/ ٤٠٧ - ٤٠٨ عن عبد الملك بن محمد، وعلي بن الهيثم، وأحمد المروزي، ورواه أبو نعيم في \"حلية الأولياء\" ٧/ ٩٠ من طريق أحمد بن يحيى بن زهير، والخطيب في \"تاريخ بغداد\" ٩/ ٢٤٤ من طريق محمد =","vol":"27","page":265},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ابن مخلد، وأبي نعيم بن عدي، ورواه أبو عبد الرحمن الهروي في كتابه \"العجائب\" كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٠٩ سبعتهم عن شعيب ابن أيوب الصريفيني عن معاوية بن هشام القصار عن سفيان الثوري به نحوه.\n٢ - علي بن أبي على الهاشمي:\nرواه ابن عدي في \"الكامل\" ٥/ ١٨٥ من طريق ابن أبي فديك، وأبو عبد الرحمن محمد بن المنذر الهروي المعروف بشكر في كتابه \"العجائب الغريبة\" كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٠٩ من طريق يعقوب بن محمد كلاهما عن علي بن أبي على عن ابن المنكدر به.\nقال ابن عدي: غير محفوظ.\nوالحاصل: أن هذا الحديث لا يعرف إلا من هذين الوجهين.\nوقد ذهب أبو نعيم الأصبهاني وأبو نعيم بن عدي وأبو أحمد بن عدي إلى أن رواية الثوري عن ابن المنكدر عن جابر بن عبد الله في هذا الحديث لا تعرف إلا من جهة معاوية القصار. ومعاوية هذا قال فيه ابن عدي ٦/ ٤٠٨: وقد أغرب عن الثوري بأشياء، وأرجو أنه لا بأس به. ا. هـ.\nثم إن الحافظ الذهبي أشار لهذا الحديث في \"ميزان الاعتدال\" للذهبي ٢/ ٢٧٥ في ترجمة شعيب وقال: وله حديث منكر. ا. هـ.\nوذكره الحافظ السخاوي في \"المقاصد الحسنة\" (ص ٣٠٠) وكأنه يميل إلى تضعيفه. كما فهم ذلك العلامة الألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ٢٥١.\nقلت: ومع ذلك فقد ذهب العلامة الألباني في \"سلسلة الأحاديث الصحيحة\" إلى أن طريق الثوري حسنة. قال حفظه الله: وإسناده حسن عندي، لأن شعيب بن أيوب وثقه الدارقطني وابن حبان، وجرحه أبو داود جرحًا مبهما فقال: إني لأخاف الله تعالى في الرواية عنه. ا. هـ\nوالحكم بحسن الخبر لا يتأتى إلا بالنظر إلى شواهده فيصبح حسنا لغيره.\nومن شواهده: ما رواه أحمد في \"المسند\" ٥/ ١٤٦ (٢١٣٠٢)، والبزار كما في =","vol":"27","page":266},{"text":"﴿وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ﴾\n\n<span data-type=\"title\" id=toc-5751>٥٢ </span>- ﴿وَمَا هُوَ﴾ يعني: محمدا - ﷺ - (١). وقيل: القرآن (٢).\n﴿إِلَّا ذِكْرٌ لِلْعَالَمِينَ﴾.\n_________\n= \"كشف الأستار\" للهيثمي ٤/ ٤٠٣، وابن عدي في \"الكامل\" ٣/ ٩٧١ كلهم من طريق ديلم بن غزوان عن وهب عن أبي حرب عن محجن عن أبي ذر الغفاري مرفوعا بلفظ: \"إن العين لتولع الرجل بإذن الله حتى يصعد حالقًا ثم يتردى منه\".\nقال الهيثمي في \"مجمع الزوائد\" ٥/ ١٠٦: رواه أحمد والبزار، ورجال أحمد ثقات. ا. هـ.\nوقال العلامة الألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٥٨١:\nوهذا إسناد رجاله كلهم ثقات معروفون غير محجن ذكره ابن حبان في \"الثقات\". ا. هـ.\nوالخلاصة: أن الجزء الأول من الحديث الذي ذكره المصنف متواتر.\nوأما الجزء الثاني فهو حسن بشواهده. والله أعلم.\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ٤٧، والماوردي في \"النكت والعيون\" ٦/ ٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٠٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٦.","vol":"27","page":267},{"text":"<span data-type=\"title\" id=toc-5752>٦٩ - سُورَة الْحَاقَّةِ</span>","vol":"27","page":269},{"text":"سورة الحاقة\nمكية (١)، وهي ألف وأربعة وثمانون حرفًا (٢)، ومائتان وست وخمسون كلمة (٣)، واثنتان وخمسون آية (٤).\n[٣٢٢٣] أخبرنا كامل بن أحمد (٥)، أخبرنا محمد بن مطر (٦)، حدثنا إبراهيم بن شريك (٧)، حدثنا أحمد بن يونس (٨)، ثنا سلام بن سُليم (٩)، حدثنا هارون بن كثير (١٠)، عن زيد بن أسلم (١١)، عن\n_________\n(١) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٣، \"البيان في عد آي القرآن\" للداني (ص ٢٥٣)، \"مصاعد النظر\" للبقاعي ٣/ ١١٥ قال: إجماعا.\n(٢) \"البيان في عد آي القرآن\" للداني (ص ٢٥٣)، \"عمدة القاري\" للعيني ١٦/ ١١٥، وهو موافق لما في (ت).\nوجاء في \"القول الوجيز\" للسمين الحلبي (ص ٣٢٣): وستون. وكتبها كذلك ناسخ الأصل فوق: وثمانون.\n(٣) \"البيان في عد آي القرآن\" للداني (ص ٢٥٣)، \"القول الوجيز\" للسمين الحلبي (ص ٣٢٣).\n(٤) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٣، \"البيان في عد آي القرآن\" للداني (ص ٢٥٣)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٥٦.\n(٥) أبو جعفر النحوي، ثقة صحيح الرواية.\n(٦) محمد بن جعفر بن محمد بن مطر، عدل ضابط.\n(٧) أبو إسحاق الأسدي، الإمام، المحدث الثقة.\n(٨) أبو عبد الله التميمي اليربوعي، ثقة حافظ.\n(٩) أبو سليمان المدائني، متروك.\n(١٠) مجهول.\n(١١) قال ابن حجر: هو تحريف، والصواب زيد بن سالم، جهله أبو حاتم.","vol":"27","page":271},{"text":"أبيه (١)، عن أبي أمامة الباهلي (٢)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله -ﷺ-: \"من قرأ سورة الحاقة حاسبه الله حسابا يسيرا\" (٣).\n[٣٢٢٤] وأخبرنا أبو الحسين الخبّازي المقرئ (٤)، حدثنا أبو الشيخ الحافظ (٥)، حدثنا الحسن بن محمد (٦)، حدثنا أبو زرعة (٧)، حدثنا عمرو بن عثمان (٨)، حدثنا محمد بن (حمير) (٩)، عن فضالة بن شريك (١٠)، (عن أبي الزاهرية (١١)، عن أبي هريرة قال: سمعت رسول الله - ﷺ -) (١٢) يقول: \"من قرأ إحدى عشرة آية من\n_________\n(١) قال الذهبي: زيد عن أبيه نكرة.\n(٢) صحابي مشهور.\n(٣) [٣٢٢٣] الحكم على الإسناد:\nموضوع. وقد سبق بسط الكلام حوله مرارًا.\n(٤) الجرجاني، إمام ثقة.\n(٥) عبد الله بن محمد بن جعفر، الإمام الحافظ، الصادق، محدث أصبهان.\n(٦) هو: الحسن بن محمد بن أسيد الأبهري الثقفي، حدث عن لوين، وأبي حفص الفلاس، وجماعة، وعنه أبو الشيخ مات سنة (٢٩٣ هـ)، \"تاريخ الإسلام\" للذهبي ٣٢/ ١٣٠.\n(٧) عبيد الله بن عبد الكريم، إمام حافظ ثقة.\n(٨) أبو حفص الحمصي، صدوق.\n(٩) في الأصل: عمير، وفي (ت): حميد. والمثبت من مصادر ترجمته، وهو ابن أنيس القضاعي، صدوق.\n(١٠) فضالة بن شريك، روى عن خالد بن معدان، وعنه محمد بن حمير، قال أبو حاتم: لا أعرفه \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٧٨.\n(١١) حدير بن كريب، صدوق.\n(١٢) في الأصل: عن أبي الزاهرية قال: سمعته يقول: من قرأ. والمثبت من (ت).","vol":"27","page":272},{"text":"سورة الحاقة أجير من فتنة الدجال، ومن قرأها كان له نور من فوق رأسه إلى قدمه\" (١).\n_________\n(١) [٣٢٢٤] الحكم على الإسناد:\nإسناده ضعيف فيه، فضالة بن شريك مجهول، الحسن بن محمد، لم يذكر بجرح أو تعديل.\nالتخريج:\nأورده القرطبي في \"جامعه\" ١٨/ ٢٥٧.","vol":"27","page":273},{"text":"قوله ﷿:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5753>١ </span>- ﴿الْحَاقَّةُ (١) مَا الْحَاقَّةُ <span data-type=\"title\" id=toc-5754>(٢)﴾ </span>أي: القيامة (١)، ما القيامة.\nوسميت حاقة؛ لأنها حقت فلا كاذبة لها؛ ولأن فيها حواق الأمور وحقائقها؛ ولأن فيها يحق الجزاء على الأعمال التي تجب، يقال: حق عليه الشيء إذا وجب، يحق حقوقا، قال الله تعالى: ﴿وَلَكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ﴾ (٢) [الزمر: ٧١].\nوقال الكسائي (٣)، والمؤرج (٤): الحاقة: يوم الحق. تقول العرب: لما عرفت مني الحق -والحاقة، والحقة- هربت. ثلاث لغات بمعنى واحد.\nوالحاقة الأولى: رفع بالابتداء، وخبره فيما بعده (٥).\n_________\n(١) قاله ابن عباس، وعكرمة، وقتادة. أخرجه عنهم الطبري في \"جامع البيان\" ٢٩/ ٣٠، وأخرجه ابن أبي الدنيا في \"الأهوال\" (ص ٩٢) (٢٩) عن الحسن، وعكرمة.\n(٢) ما ذكره المصنف في مساق واحد في سبب تسمية القيامة بالحاقة عبارة عن عدة أقوال فصلها الماوردي في \"النكت والعيون\" ٦/ ٧٥.\nوانظر: \"معاني القرآن\" للفراء ٣/ ١٧٩، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٣)، \"جامع البيان\" للطبري ٢٩/ ٤٧، \"معاني القرآن\" للزجاج ٥/ ٢١٣.\n(٣) \"معالم التنزيل\" للبغوي ٨/ ٢٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٥٧.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٥٧.\n(٥) هذا هو الوجه الأول في إعرابها:\nوهو أن الحاقة الأولى مبتدأ كما ذكر، و(ما) في قوله: ما الحاقة. مبتدأ، والحاقة =","vol":"27","page":274},{"text":"وقيل: الحاقة الأولى: مرفوعة بالثانية؛ لأن الثانية بمنزلة الكناية عنها، كأنه عجب منها. فقال: الحاقة، ما هي؟ كما تقول: زيد، ما زيد؟\nوالحاقة الثانية: مرفوعة بـ (ما)، و(ما) بمعنى: أي شيء، وهو رفع بالحاقة الثانية. ومثله: ﴿الْقَارِعَةُ (١) مَا الْقَارِعَةُ (٢)﴾ (١)، ﴿وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (٢٧)﴾ (٢)، ﴿فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ (٨)﴾ <span data-type=\"title\" id=toc-5755>(٣) </span>ونحوها <span data-type=\"title\" id=toc-5756>(٤)</span>.\n\n٣ - ﴿وَمَا أَدْرَاكَ مَا الْحَاقَّةُ (٣) كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ (٤)﴾\nأي: بالعذاب الذي نزل بهم، وحين وعدهم نبيهم حتى هجم عليهم فقرع قلوبهم (٥).\n_________\n= الثانية خبر للمبتدأ الثاني. والجملة من المبتدأ الثاني وخبره خبر للمبتدأ الأول. وهذا الوجه قدمه المصنف فكأنه يذهب إليه.\nوإليه ذهب النحاس في \"إعراب القرآن\" ٤/ ٣٢٣، ٥/ ١٩، ومكي في \"مشكل إعراب القرآن\" (ص ٧٥٣)، وابن الأنباري في \"البيان في غريب إعراب القرآن\" ٢/ ٤٥٦، وأبو حيان في \"البحر المحيط\" ٨/ ٣١٥، والسمين الحلبي في \"الدر المصون\" ١٠/ ١٩٤.\n(١) القارعة: ١ - ٢.\n(٢) الواقعة: ٢٧.\n(٣) الواقعة: ٨.\n(٤) هذا هو الوجه الثاني في إعرابها. وإليه ذهب الطبري في \"جامع البيان\" ٢٩/ ٤٧ ولم يذكر غيره.\nوحكاه مصدرا بـ (قيل): النحاس في \"معاني القرآن\" ٤/ ٣٢٤، ومكي في \"مشكل إعراب القرآن\" (ص ٧٥٣)، والعكبري في \"التبيان في إعراب القرآن\" ٢/ ١٢٣٦.\n(٥) \"معالم التنزيل\" للبغوي ٨/ ٢٠٧.","vol":"27","page":275},{"text":"وقال ابن عباس - ﵄ - (١)، وقتادة (٢): بالقيامة.\n\n<span data-type=\"title\" id=toc-5757>٥ </span>- ﴿فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ (٥)﴾\nأي: بطغيانهم وعصيانهم (٣)، وهي: مصدر، كالخيانة (٤).\nوقيل: هي نعت، مجازه: بفعلتهم الطاغية (٥)، وهذا معنى قول: مجاهد (٦) وابن (٧) زيد.\nودليل هذا التأويل: قوله: ﴿كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (١١)﴾ (٨).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٧ - ٤٨ من طريق علي بن أبي طلحة، وعطية العوفي كلاهما عن ابن عباس.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٧.\n(٣) قاله الحسن، ذكره الماوردي في \"النكت والعيون\" ٦/ ٧٦.\nوالقول في: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٣)، \"جامع البيان\" للطبري ٢٩/ ٤٩، \"معالم التنزيل\" للبغوي ٨/ ٢٠٧، \"زاد المسير\" لابن الجوزي ٨/ ٣٤٦.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٧، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٨، وأبو حيان في \"البحر المحيط\" ٨/ ٣١٥.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٧، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٥٨.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٩، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٠٧.\n(٧) من (ت).\nوالقول أخرجه الطبري في \"جامع البيان\" ٢٩/ ٤٩، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٦، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٦.\n(٨) الشمس: ١١.","vol":"27","page":276},{"text":"وقال قتادة: يعني: بالصيحة الطاغية التي جاوزت مقادير الصياح فأهمدتهم (١).\n\n<span data-type=\"title\" id=toc-5758>٦ </span>- ﴿وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ (٦)﴾\nعتت (٢) على خزانها، فلم تطعهم، وجاوزت المقدار (٣).\n[٣٣٢٥] أخبرنا الحسين (٤) بن محمد، ثنا أحمد بن جعفر بن حمدان (٥)، حدثنا محمد بن حمدان بن سفيان (٦)، حدثنا أبو زرعة الرازي (٧)، حدثنا المعافى بن سليمان الحراني (٨)، حدثنا موسى بن\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٢، والطبري في \"جامع البيان\" ٢٩/ ٤٩.\nقال النحاس في \"إعراب القرآن\" ٥/ ١٩: وقال قتادة: بعث الله جل وعز عليهم صيحة فأهمدتهم وقيل: فأهلكوا بالطغيان. وقيل: بالجماعة الطاغية. قال أبو جعفر: وقول قتادة أصحها.\n(٢) كذا. وفي هامش الأصل: عصت.\n(٣) قاله ابن عباس، وابن زيد، والضحاك أخرجه عنهم الطبري في \"جامع البيان\" ٢٩/ ٤٩، وأخرجه أبو الشيخ في \"العظمة\" ٤/ ١٣٠٧ عن سفيان عن غير واحد. والقول في: \"النكت والعيون\" للماوردي ٦/ ٧٧، \"معالم التنزيل\" للبغوي ٨/ ٢٠٨ بلا نسبة.\n(٤) في الأصل: الحسن. والمثبت من (ت). وهو ابن فنجويه الدينوري، ثقة صدوق، كثير الرواية.\n(٥) أبو بكر القطيعي، ثقة.\n(٦) أبو عبد الطرائفي، واسع العلم، صدوق.\n(٧) عبيد الله بن عبد الكريم، إمام حافظ ثقة.\n(٨) المعافى بن سليمان الجزري أبو محمد الرسمي، يروى عن فليح والقاسم بن معن =","vol":"27","page":277},{"text":"أعين (١)، عن سفيان (٢)، عن موسى بن المسيب (٣)، عن شهر بن حوشب (٤)، عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ -: \"ما أرسل الله تعالى نسفة من ريح إلا بمكيال، ولا قطرة مطر من ماء إلا بمكيال، إلا يوم عاد ويوم نوح؛ فإن الماء يوم نوح طغا على الخزَّان، فلم يكن لهم عليه سبيل، ثم قرأ: ﴿إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ﴾، وإن الريح يوم عاد عتت على الخزان، فلم يكن لهم عليها سبيل\" ثم قرأ: ﴿بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ﴾ (٥).\n_________\n= المسعودي، وعنه محمد بن سعيد بن هلال، ذكره ابن حبان في \"الثقات\"، قال ابن حجر: صدوق مات سنة (٢٣٤ هـ).\nانظر: \"الثقات\" لابن حبان ٩/ ١٩٩، \"تقريب التهذيب\" لابن حجر (٦٧٤٤).\n(١) أبو سعيد الحراني، ثقة عابد.\n(٢) الثوري، ثقة حافظ، إمام حجة، كان ربما دلس.\n(٣) موسى بن المسيب أو السائب الثقفي، أبو جعفر الكوفي البزاز، يروي عن سالم ابن نجد الجعد، وعنه فضيل بن غزوان، ومروان الفزاري، ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: صدوق لا يلتفت إلى الأزدي في تضعيفه.\nانظر: \"الثقات\" لابن حبان ٧/ ٤٥٦، \"تقريب التهذيب\" لابن حجر (٧٠١٤).\n(٤) مولى أسماء بنت ابن السكن، صدوق، كثير الأوهام والإرسال.\n(٥) [٣٢٢٥] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nالحديث اختلف على سفيان الثوري في رفعه ووقفه.\nفرواه أبو الشيخ في \"العظمة\" ٤/ ١٣٠٦ - ١٣٠٧، وأبو نعيم في \"حلية الأولياء\" ٦/ ٦٥، والمصنف، وابن مردويه كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ٨٣ من طريق موسى بن أعين عن الثوري به مرفوعا، ورواه الطبري =","vol":"27","page":278},{"text":"<span data-type=\"title\" id=toc-5759>٧ </span>- ﴿سَخَّرَهَا﴾ أرسلها وسلطها (١) ﴿عَلَيْهِمْ﴾.\nوالتسخير: استعمال الشيء بالاقتدار (٢) ﴿سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ﴾ قال وهب: وهي الأيام التي تسميها العرب أيام العجوز، ذات برد، ورياح شديدة (٣)، وإنما نسبت هذِه الأيام إلى العجوز، لأن عجوزًا دخلت سربا (٤) فتبعتها الريح، فقتلتها اليوم الثامن من نزول العذاب، وانقطع العذاب من اليوم الثامن (٥).\n_________\n= في \"جامع البيان\" ٢٩/ ٥٠ من طريق مهران، وأبو نعيم في \"حلية الأولياء\" ٦/ ٦٥ من طريق الفريابي كلاهما عن سفيان الثوري به موقوفا.\nقال الحافظ أبو نعيم بعد إخراجه: تفرد برفعه موسى بن أعين عن سفيان، ورواه غير واحد موقوفا. ا. هـ.\nقلت: والأكثر على وقفه كما قال أبو نعيم.\n(١) قاله مقاتل. ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٨.\nوالقول في: \"الوسيط\" للواحدي ٤/ ٣٤٤، \"تفسير القرآن\" للسمعاني ٦/ ٣٥ بلا نسبة.\n(٢) \"المحرر الوجيز\" لابن عطية ٥/ ٣٥٧، \"الجامع لأحكام القرآن\" ١٨/ ٢٥٩.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٨، القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٦٠، إلا أن الطاهر بن عاشور لم يرتض هذا حيث قال: ومن أهل اللغة من زعم أن أيام الحسوم هي الأيام التي يقال لها: أيام العجوز أو العجز، وهي آخر فصل الشتاء ويعدها بعض العرب خمسة أو سبعة لها أسماء معروفة مجموعة في أبيات تذكر في كتب اللغة وشتان بينها وبين حسوم عاد في العدة والمدة. \"التحرير والتنوير\" ١٤/ ١١٨.\n(٤) السرب هو بيت في الأرض. \"مختار الصحاح\" للرازي (ص ٣٢٦).\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٦٠.","vol":"27","page":279},{"text":"وقيل: سميت أيام العجوز؛ لأنها في عجز الشتاء (١).\nولها أسام مشهورة.\n[٣٢٢٦] أنشدنا أحمد بن محمد بن يوسف (٢)، قال: أنشد محمد ابن طاهر بن الوزير (٣)، قال: أنشدنا أبو الحسن محمد بن محمد بن يحيى الصفار (٤)، قال: أنشدنا محمد بن قاسم بن بشار (٥)، قال: أنشدنا أحمد بن يحيى ثعلب (٦) لشاعر في وصف أيام العجوز (٧):\n_________\n= وصدره البغوي بقوله: وقيل.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٦٠.\n(٢) أبو الحسن الجرجاني، لم يذكر بجرح أو تعديل.\n(٣) أبو نصر الوزيري، طعن فيه.\n(٤) أبو الحسن محمد بن محمد بن يحيى بن عامر الفقيه الشافعي الإسفراييني الصفار، كان مفتي إسفرايين وفقيهها، سمع أبا بكر بن خزيمة وأبا العباس السراج والبغوي والباغندي سمع منه الحاكم أبو عبد الله، مات سنة (٣٤٥ هـ). \"الأنساب\" للسمعاني ٣/ ٥٤٧.\n(٥) في الأصل: \"شيبان\"، والمثبت من (ت). وهو أبو بكر بن الأنباري قال الخطيب: كان صدوقًا دينًا من أهل السنة.\n(٦) أبو العباس البغدادي، إمام النحو، ثقة حجة.\n(٧) [٣٢٢٦] الحكم على الإسناد:\nفيه شيخ المصنف، لم يذكر بجرح أو تعديل.\nومحمد بن طاهر مطعون فيه.\nالتخريج:\nأخرج الأبيات ابن جميع الصيداوي في \"معجم شيوخه\" (ص ٢١٩) من طريق إبراهيم بن سمعان عن أبي خليفة الجمحي عن بعض الشعراء فذكرها. =","vol":"27","page":280},{"text":"كسع الشتاء بسبعة غبر ... أيام شهلتنا من الشهر\nفإذا مضت أيام شهلتنا ... بالصن والصنبر والوبر\nوبآمر وأخيه مؤتمر ... ومعلل وبمطفئ الجمر\nذهب الشتاء موليًا هربًا ... وأتتك واقدة من الجمر (١)\n_________\n= والأبيات مختلف في قائلها على قولين:\n١ - قيل هو عمرو بن أحمر. وهي في ملحق \"ديوانه\" (ص ١٨٤) كما في \"المعجم المفصل\" لإميل يعقوب ٣/ ٤٦٣.\n٢ - وقال ابن بري: هذِه الأبيات ليست لابن أحمر، وإنما هي لأبي شبل الأعرابي؛ كذا ذكره ثعلب عن ابن الأعرابي. \"لسان العرب\" لابن منظور ٥/ ٢٨١٨ (عجز).\nوفي \"لسان العرب\" لابن منظور ٧/ ٣٨٧٥ (كسع)، ذكر أن الأصمعي أنشدها لأبي شبل الأعرابي.\nوفي \"لسان العرب\" لابن منظور أيضًا ٧/ ٤٣٥١ (نجر) ذكر البيت الأخير ولم ينسبه.\nإذ فيه جاء عجزه: وأتتك واقدة من النجر، والنجر هو الجسر، قاله ابن سيده.\nوذكرها القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٦٠ ونسبها لابن أحمر. والكسع: شدة الأمر، والشهلة العجوز\n(١) جاء في \"لسان العرب\" لابن منظور ٥/ ٢٨١٨ أن من أسماء أيام العجوز: مكفئ الظعن.","vol":"27","page":281},{"text":"واسم اليوم الثامن: المكفئ الظعن (١).\n﴿حُسُومًا﴾. قال ابن عباس - ﵄ -: تباعا (٢).\nوقال مجاهد (٣)، وقتادة (٤): متتابعة ليس فيها فترة.\nوعلى هذا القول هو من حسم الكي، وهو أن (تتابع) (٥) عليه بالمكواه (٦).\nوقال قتادة (٧)، والكلبي (٨): يعني: دائمًا. وقال الضحاك: كاملة،\n_________\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٦، والطبري في \"جامع البيان\" ٢٩/ ٥٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٧، وابن الجوزي في \"زاد المسير\" ٨/ ٣٤٦. والمعنى في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٣) بلا نسبة.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٧، والبغوي في \"معالم التنزيل\" ٨/ ٢٠٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٠، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٨.\n(٤) الكلمة غير واضحة في الأصل. والمثبت من (ت). وفي \"معالم التنزيل\": يتابع.\n(٥) هذا قول الفراء في \"معاني القرآن\" ٣/ ١٨٠، واختيار الطبري في \"جامع البيان\" ٢٩/ ٥٢، والنحاس في \"إعراب القرآن\" ٥/ ٢٠.\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٣)، \"معالم التنزيل\" ٨/ ٢٠٨.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٢، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٦، والطبري في \"جامع البيان\" ٢٩/ ٥١ كلهم بلفظ: دائمات.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٨.\n(٨) ذكره الماوردي في \"النكت والعيون\" ٦/ ٧٧، وابن الجوزي في \"زاد المسير\"\n٨/ ٣٤٦.","vol":"27","page":282},{"text":"لم تفتر عنهم حتى أفنتهم (١).\nوقال عطية: شؤمًا كأنها حسمت الخير عن أهلها (٢).\nوقال الخليل: قطعًا لدابرهم. والحسم: القطع، والمنع. ومنه: حسم الداء، وحسم الرضاع (٣).\nوقال يمان (٤)، والنضر بن شميل (٥): حسمهم، فقطعهم وأهلكهم. وهو نصب على الحال والقطع (٦).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٨ بلفظ: حسوما.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ٧٧ منسوبا لعكرمة والربيع بلفظ: مشائيم.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٥٧، وأبو حيان في \"البحر المحيط\" ٨/ ٣١٦.\nولفظه عندهم: شؤما ونحسا.\n(٣) \"مفردات ألفاظ القرآن\" للراغب (ص ٢٣٥)، \"عمدة الحفاظ\" للسمين الحلبي\n١/ ٤٧٢.\n(٤) لم أجده.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٨.\n(٦) في وجه نصب (حسوما) أربعة أقوال:\nالأول: أنها حال من مفعول سخرها، أي: ذات حسوم.\nوهذا هو الوجه الذي ذكره المصنف هنا. وأما قوله: والقطع. فلا توجد في (ت) ومعناه: قطع النعت عن المنعوت فيكون التقدير: أعني حسوما، وانظر في معنى القطع \"أوضح المسالك\" لابن هشام ٣/ ٣١٨.\nالثاني: أنها نعت لسبع ليال وثمانية أيام.\nالثالث: أنها مصدر منصوب بفعل من لفظه أي: تحسمهم حسوما.\nالرابع: أنها مفعول لأجله. =","vol":"27","page":283},{"text":"﴿فَتَرَى الْقَوْمَ فِيهَا﴾ أي: في تلك الليالي والأيام (١) ﴿صَرْعَى﴾ هلكى، جمع صريع (٢) ﴿كَأَنَّهُمْ أَعْجَازُ﴾ أصول (٣) ﴿نَخْلٍ خَاوِيَةٍ﴾ ساقطة (٤). وقيل: خالية الأجواف (٥).\n\n<span data-type=\"title\" id=toc-5760>٨ </span>- ﴿فَهَلْ تَرَى لَهُمْ مِنْ بَاقِيَةٍ (٨)﴾ بقاء (٦).\n\n<span data-type=\"title\" id=toc-5761>٩ </span>- ﴿وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ﴾\nقرأ أبو عمرو، والحسن، والسلمي، والجحدري، والكسائي،\n_________\n= وغالب المعربين يذكرون النعت، والمصدر فقط.\nانظر: \"الكشاف\" للزمخشري ٦/ ١٩٥، \"إعراب القرآن وبيانه\" لمحي الدين الدرويش ١٠/ ١٩٠.\n(١) \"جامع البيان\" للطبري ٢٩/ ٥٢، \"الوسيط\" للواحدي ٤/ ٣٣٤، \"معالم التنزيل\" للبغوي ٨/ ٢٠٨، \"زاد المسير\" لابن الجوزي ٨/ ٣٤٦.\n(٢) \"الوسيط\" للواحدي ٤/ ٣٤٤، \"معالم التنزيل\" للبغوي ٨/ ٢٠٨.\n(٣) قاله قتادة. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٢ واختاره هو، والزجاج في \"معاني القرآن\" ٥/ ٢١٤، ومن قبلهما ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٨٣).\n(٤) قاله السدي. ذكره الماوردي في \"النكت والعيون\" ٦/ ٧٨.\nوالقول في: \"معالم التنزيل\" للبغوي ٨/ ٢٠٨، \"إيجاز البيان\" لبيان الحق النيسابوري ٢/ ٢٧٥، \"زاد المسير\" لابن الجوزي ٨/ ٣٤٦.\n(٥) قاله ابن كامل. ذكره الماوردي في \"النكت والعيون\" ٦/ ٧٨.\nوالقول في: \"معالم التنزيل\" للبغوي ٨/ ٢٠٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٦١.\n(٦) قاله الفراء في \"معاني القرآن\" ٣/ ١٨٠.\nوالمعنى في: \"جامع البيان\" للطبري ٢٩/ ٥٢، \"زاد المسير\" لابن الجوزي\n٨/ ٣٤٧.","vol":"27","page":284},{"text":"ويعقوب بكسر القاف وفتح الباء، أي: ومن معه من جنوده وأتباعه (١).\nوهي اختيار أبي عبيد، وأبي حاتم (٢)، اعتبارًا بقراءة عبد الله (٣)، وأُبي بن كعب (٤) - ﵄ -: (ومن معه). وقرأ أبو موسى الأشعري - ﵁ - (من تلقاءه) (٥).\nوقرأ الآخرون: ﴿وَمَنْ قَبْلَهُ﴾ بفتح القاف وجزم الباء. أي: ومن تقدمه من القرون الخالية (٦).\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١٨٠، \"السبعة\" لابن مجاهد (ص ٦٤٨)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٣، \"التيسير\" للداني (ص ١٧٣)، \"إتحاف فضلاء البشر\" للدمياطي (٢٥٥٧).\nوثبت أن النبي - ﷺ - قرأ بها كما أخرجه أبو عمر الدوري في \"قراءات النبي - ﷺ - \" (ص ١٦٤) عن أبي رافع.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٦١، \"فتح القدير\" للشوكاني ٥/ ٢٨٠.\n(٣) هو ابن مسعود. والقراءة في: \"الكشاف\" للزمخشري ٦/ ١٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٦٢، \"فتح القدير\" للشوكاني ٥/ ٢٨٠.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٨٠، \"المصاحف\" لأبي بكر بن أبي داود (ص ٨٢)، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٣.\n(٥) \"معاني القرآن\" للفراء ٣/ ١٨٠، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦١)، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٦٢، \"فتح القدير\" للشوكاني ٥/ ٢٨٠.\n(٦) \"السبعة\" لابن مجاهد (ص ٦٤٨)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٩)، \"الحجة\" لابن زنجلة (ص ٧١٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٣، \"التيسير\" للداني (ص ١٧٣).","vol":"27","page":285},{"text":"﴿وَالْمُؤْتَفِكَاتُ﴾ قرأه العامة بالألف. وقرأ الحسن: (والمؤتفكة) بغير ألف (١).\n﴿بِالْخَاطِئَةِ﴾ بالخطيئة والمعصية، وهي: الكفر (٢).\n\n<span data-type=\"title\" id=toc-5762>١٠ </span>- ﴿فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً (١٠)﴾ نامية، عالية، غالبة (٣).\nوقال ابن عباس - ﵄ -: شديدة (٤). وقيل: زائدة على عذاب الأمم (٥).\n\n<span data-type=\"title\" id=toc-5763>١١ </span>- قوله تعالى: ﴿إِنَّا لَمَّا طَغَى الْمَاءُ﴾ أي: عتى، فخرج بلا وزن ولا كيل (٦).\nقال قتادة: ﴿طَغَى الْمَاءُ﴾ أي: فوق كل شيء خمسة عشر ذراعا (٧).\n_________\n(١) \"المحرر الوجيز\" لابن عطية ٥/ ٣٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٦٢، \"البحر المحيط\" لأبي حيان ٨/ ٣١٦.\n(٢) قاله مجاهد بنحوه، أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٢. وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٨ كما هنا غير أنه قال: الشرك بدل: الكفر.\nوقال ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٨٣): أي: بالذنوب.\n(٣) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٤)، \"جامع البيان\" للطبري ٢٩/ ٥٢، \"معالم التنزيل\" للبغوي ٨/ ٢٠٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٨.\n(٥) قاله أبو عمران الجوني، ذكره الماوردي في \"النكت والعيون\" ٦/ ٧٩.\nوالقول كما هنا في \"معالم التنزيل\" للبغوي ٨/ ٢٠٨.\nوتفسير الرابية بالزائدة جاء في كلام الطبري في \"جامع البيان\" ٢٩/ ٥٣ ولم يفرق بين القولين كالمصنف.\n(٦) قاله علي بن أبي طالب، وعطاء. ذكره عنهما الماوردي في \"النكت والعيون\" ٦/ ٧٩.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٣، والطبري في \"جامع البيان\" =","vol":"27","page":286},{"text":"﴿حَمَلْنَاكُمْ فِي الْجَارِيَةِ﴾ السفينة (١).\n\n<span data-type=\"title\" id=toc-5764>١٢ </span>- ﴿لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً﴾ عبرة، وموعظة (٢).\n﴿وَتَعِيَهَا﴾ قرأها طلحة بن مصرف: بإسكان العين تشبيها بقوله: ﴿وَأَرِنَا﴾ (٣) واختلف فيه عن عاصم (٤)، وابن كثير (٥).\nوهي قراءة ردية غير قوية (٦). والباقون: مشبع (٧).\n_________\n= ٢٩/ ٥٤، وابن المنذر وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٧، وأوله عندهم: بلغني أنه طغى فوق. .\n(١) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٤. وقاله السدي. أخرجه سعيد بن منصور، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٧.\n(٢) قاله قتادة. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٥. والقول في: \"معالم التنزيل\" للبغوي ٨/ ٢٠٩، \"زاد المسير\" لابن الجوزي ٨/ ٣٤٨. والمذكور نص كلام الطبري.\n(٣) البقرة: ١٢٨، وانظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٦٧، \"البحر المحيط\" لأبي حيان ٨/ ٣١٧.\n(٤) \"التيسير\" للداني (ص ١٧٣).\nقال الداني: جاء عن ابن كثير وعاصم وحمزة في ذلك ما لا يصح.\n(٥) \"السبعة\" لابن مجاهد (ص ٦٤٨)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٩)، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦١)، \"التيسير\" للداني (ص ١٧٣)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٥٧.\n(٦) وجه كونها ردية أنها غير متواترة، فعامة الرواة يروون عنهما ما يوافق السبعة الباقين، وهي الإشباع كما سيأتي. قال الدمياطي في \"إتحاف فضلاء البشر\": هذِه القراءة ليست من طرقنا.\n(٧) \"السبعة\" لابن مجاهد (ص ٦٤٨)، \"التيسير\" للداني (ص ١٧٣)، والمراد يا لإشباع إشباع الكسر كما في \"معالم التنزيل\" للبغوي ٨/ ٢٠٩.","vol":"27","page":287},{"text":"﴿أُذُنٌ وَاعِيَةٌ﴾. حافظة، عقلت عن الله سبحانه ما سمعت (١).\n[٣٢٢٧] أخبرنا ابن فنجويه (٢)، حدثنا ابن حيان (٣)، حدثنا إسحاق بن محمد (٤)، حدثنا أبي (٥)، حدثنا إبراهيم بن عيسى (٦)، حدثنا علي بن علي (٧)، حدثنا أبو حمزة الثمالي (٨)، حدثني عبد الله بن حسن (٩) قال: حين نزلت هذِه الآية: ﴿وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ﴾ قال رسول الله - ﷺ -: \"سألت الله تعالى أن يجعلها أذنك يا على\". قال على ﵇: فما نسيت شيئا بعد ذلك، وما كان لي أن أنساه (١٠).\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١٨١. واختاره الطبري في \"جامع البيان\" ٢٩/ ٥٥ وأسند نحوه عن ابن عباس وقتادة والضحاك.\nانظر: \"النكت والعيون\" للماوردي ٦/ ٨٠، \"معالم التنزيل\" للبغوي ٨/ ٢٠٩، \"زاد المسير\" لابن الجوزي ٨/ ٣٤٨.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) محمد بن خلف، صدوق إن شاء الله.\n(٤) ابن مروان الغزال، لا يحتج بحديثه.\n(٥) محمد بن مروان، شيعي متروك.\n(٦) لم أجده.\n(٧) لم يتبين لي من هو.\n(٨) ثابت بن أبي صفية، رافضي ضعيف.\n(٩) عبد الله بن حسن بن حسن بن علي بن أبي طالب ثقة جليل القدر.\n(١٠) [٣٢٢٧] الحكم على الإسناد:\nإسناده ضعيف جدًا وهو مرسل.\nفيه أبو حمزة الثمالي ضعيف، ومحمد بن مروان متروك، وابنه لا يحتج بحديثه، وإبراهيم بن عيسى وعلي بن علي لم أجدهما، والحديث عدَّه شيخ الإسلام ابن تيمية من الموضوعات في كتب التفسير. انظر: \"مجموع الفتاوى\" ١٣/ ٣٥٤. =","vol":"27","page":288},{"text":"[٣٢٢٨] وأخبرنا ابن فنجويه (١)، حدثنا ابن حبش المقرئ (٢)، حدثنا أبو القاسم بن الفضل (٣)، حدثنا محمد بن غالب بن حرب (٤)، حدثني بشر بن آدم (٥)، حدثني عبد الله بن الزبير الأسدي (٦)، حدثنا\n_________\n= التخريج:\nيشهد له مرسل آخر:\nوهو ما أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٥، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١١٣، وابن المنذر وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٧، وأبو نعيم في \"معرفة الصحابة\" ١/ ٣٠٦ كلهم من طريق علي بن حوشب عن مكحول به مرسلا.\nقاله ابن كثير والزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ٨٤، وابن حجر في \"الكاف الشاف\" (ص ١٧٧).\nقلت: ولعل الخبر بمجموع هذين الطريقين يتقوى، والله أعلم.\nغير أن شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ١٣/ ٣٥٤ ذهب بعيدا عندما عده من الأحاديث الموضوعة في كتب التفسير.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) أبو علي الدينوري، ثقة مأمون.\n(٣) العباس بن الفضل، إمام محقق مجود.\n(٤) أبو جعفر الضبي، حافظ صدوق متقن.\n(٥) بشر بن آدم البغدادي، يروي عن علي بن مهسر، كنيته أبو عبد الله، روى عنه إسحاق بن إبراهيم الحنظلي والعباس بن أبي طالب وأهل العراق، ذكره ابن حبان في \"الثقات\" وقال ابن حجر: صدوق.\nانظر: \"الثقات\" لابن حبان ٨/ ١٤٢، \"تقريب التهذيب\" لابن حجر (٦٧٥).\n(٦) عبد الله بن الزبير بن عمر بن درهم، أبو محمد، والد أبي أحمد الزبيري، روى عن عبد الله بن شريك العامري، روى عنه محمد بن عيسى الطباع، ضعفه أبو نعيم وأبو زرعة وأبو حاتم، بينما ذكره ابن حبان في \"الثقات\". =","vol":"27","page":289},{"text":"صالح بن مِيْثَم (١)، قال: سمعت بريدة الأسلمي (٢) - ﵁ - يقول: قال رسول الله - ﷺ - لعلي: \"إن الله تعالى أمرني أن أدنيك ولا أقصيك، وأن أعلمك، وأن تعي، وحق على الله تعالى أن تعي\". قال: ونزلت: ﴿وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ﴾ (٣).\n_________\n= انظر \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٥٦، \"الثقات\" لابن حبان ٨/ ٣٤٥، \"ميزان الاعتدال\" للذهبي ٢/ ٤٢٢.\n(١) قال ابن ماكولا في \"الإكمال\" ٧/ ٢٠٥: كوفي يحدث عن بريدة الأسلمى، روى عنه عبد الله بن الزبير، وبنو ميثم جماعة من شيوخ الشيعة.\n(٢) صحابي مشهور.\n(٣) [٣٢٢٨] الحكم على الإسناد:\nفيه عبد الله بن الزبير ضعيف، وصالح بن ميثم من شيوخ الشيعة.\nالتخريج:\nالحديث: رواه عن بريدة اثنان:\n١ - صالح بن ميثم:\nرواه -سوى المصنف- الطبري في \"جامع البيان\" ٢٩/ ٦٥، وابن أبي حاتم في \"تفسير القرآن\" كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١١٤، والواحدي في \"أسباب النزول\" (ص ٤٦٥)، من طرق عن بشر بن آدم حدثني عبد الله بن الزبير الأسدي عن صالح بن ميثم به، غير أنه جاء في \"جامع البيان\" للطبري: عبد الله بن رستم. ولم أجد من ترجم له فأخشى أن يكون قد تحرف، خاصة وأن ابن كثير قد أشار إلى روايته ولم يذكر هذا الاختلاف.\nتنبيه آخر:\nوقع في بعض الكتب: صالح بن هيثم بدلًا من: صالح بن ميثم، والصواب المثبت مثل ما في \"الإكمال\" كما تقدم، وكذا في \"توضيح المشتبه\" ٨/ ٤٣، ٣١٢.\n٢ - أبو داود الأعمى:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٥ من طريق فضيل بن عبد الله عن أبي داود الأعمى به. =","vol":"27","page":290},{"text":"<span data-type=\"title\" id=toc-5765>١٣ </span>- قوله تعالى: ﴿فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ وَاحِدَةٌ (١٣)﴾ النفخة الأولى (١).\n\n<span data-type=\"title\" id=toc-5766>١٤ </span>- ﴿وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ﴾ وما فيها (٢) ﴿فَدُكَّتَا﴾ فكسرتا، ودقتا (٣).\n﴿دَكَّةً وَاحِدَةً﴾ دقة واحدة، فصارت هباء منبثًا (٤). وإنما قال: ﴿فَدُكَّتَا﴾ ولم يقل: دككن؛ لأنه جعل الأرض كالشيء الواحد، والجبال كالشيء الواحد (٥).\n_________\n= وأبو داود هو نفيع بن الحارث رافضي متروك وكذبه ابن معين.\nانظر: \"ميزان الاعتدال\" للذهبي ٤/ ٢٧٢ فالإسناد ساقط.\nوالحديث أخرجه غير من ذكر: ابن مردويه، وابن البخاري عن بريدة. والحديث من/ هذين الطريقين لا يصح كما قاله ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١١٤.\nونقل المتقي الهندي في \"كنز العمال\" (٣٦٤٢٦) عن ابن عساكر قوله: إسناده لا يعرف، والحديث شاذ. ا. هـ.\nقلت: وله شاهد من حديث علي بن أبي طالب:\nرواه أبو نعيم في \"حلية الأولياء\" ١/ ٦٧ وفي سنده: محمد بن عمر بن سلم، أبي بكر الجعابي أحد الحفاظ، ولكنه ضعيف كما في \"سير أعلام النبلاء\" للذهبي ١٦/ ٨٨.\n(١) قاله الطبري في \"جامع البيان\" ٢٩/ ٥٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٠٩، ونسبه ابن الجوزي في \"زاد المسير\" ٨/ ٣٤٨ لعطاء.\n(٢) كذا. وفي الهامش: وما عليها. وفي (ت): ﴿وَحُمِلَتِ الْأَرْضُ﴾ وما عليها ﴿وَالْجِبَالُ﴾ وما فيها.\n(٣) \"معالم التنزيل\" للبغوي ٨/ ٢٠٩.\n(٤) \"معالم التنزيل\" للبغوي ٨/ ٢٠٩.\nوأخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٦ عن ابن زيد قال: صارت غبارا.\n(٥) قاله الفراء في \"معاني القرآن\" ٣/ ١٨١، والطبري في \"جامع البيان\" ٢٩/ ٥٦. =","vol":"27","page":291},{"text":"<span data-type=\"title\" id=toc-5767>١٥ </span>- ﴿فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (١٥)﴾ قامت القيامة (١).\n\n<span data-type=\"title\" id=toc-5768>١٦ </span>- ﴿وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ (١٦)﴾ ضعيفة (٢).\n\n<span data-type=\"title\" id=toc-5769>١٧ </span>- ﴿وَالْمَلَكُ﴾ يعني: الملائكة اسم الجنس (٣).\n﴿عَلَى أَرْجَائِهَا﴾ نواحيها (٤) وأقطارها بلغة هذيل (٥). واحدها: رجا مقصور، وتثنيته: رجوان (٦).\n﴿وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ﴾.\n_________\n= وانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٦٤، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٢٨.\n(١) قاله الطبري في \"جامع البيان\" ٢٩/ ٥٧.\nوانظر: \"النكت والعيون\" للماوردي ٦/ ٨١، \"معالم التنزيل\" للبغوي ٨/ ٢٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٦٥.\n(٢) قاله ابن عباس، أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٧، ويحيى بن سلام ذكره الماوردي في \"النكت والعيون\" ٦/ ٨١.\nوالمعنى في: \"معالم التنزيل\" للبغوي ٨/ ٢٠٩، \"إيجاز البيان\" للنيسابوري ٢/ ٢٧٦.\n(٣) \"معالم التنزيل\" للبغوي ٨/ ٢٠٩، \"زاد المسير\" لابن الجوزي ٨/ ٣٤٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٦٥.\n(٤) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٤).\n(٥) قاله قتادة، ومعمر، أخرجه عنهما عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٣، والطبري في \"جامع البيان\" ٢٩/ ٥٧ - ٥٨.\nوقاله مجاهد، وسفيان، أخرجه عنهما الطبري في \"جامع البيان\" ٢٩/ ٥٧ - ٥٨.\nوذكره أبو عبيد في \"لغات القبائل الواردة في القرآن الكريم\" (ص ٣٠).\n(٦) قاله الزجاج في \"معاني القرآن\" ٥/ ٢١٦، والنحاس في \"إعراب القرآن\" ٥/ ٢٢. وانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٠٩، \"زاد المسير\" لابن الجوزي ٨/ ٣٤٩.","vol":"27","page":292},{"text":"قال ابن عباس - ﵄ -: ثمانية صفوف من الملائكة، لا يعلم عددهم إلا الله تعالى (١).\nوقال رسول الله - ﷺ -: \"هم اليوم أربعة، فإذا كان يوم القيامة أيدهم الله تعالى بأربعة آخرين، فكانوا ثمانية\" (٢).\n[٣٢٢٩] وأخبرنا أبو منصور الحمشاذي (٣)، حدثنا الإمام أبو الوليد (٤)، حدثنا جعفر (٥)، حدثنا علي بن حجر (٦)، حدثنا شريك (٧)، عن سماك (٨) [عن عبد الله بن عميرة] (٩)، عن الأحنف\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٨، وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٩ من طرق عنه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٩، وأبو الشيخ في \"العظمة\" ٢/ ٤٧٦ من طريق محمد بن إسحاق قال بلغنا أن رسول الله - ﷺ - فذكره.\nقال الحافظ الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ٨٥ بعد أن ذكر طريق الطبري: وهو معضل. وذكره الثعلبي من غير سند ثم ذكر له شاهدا من حديث أبي هريرة وهو حديث الصور الطويل وفي إسناده من لم يسم. ا. هـ.\nوعليه فالحديث ضعيف، نعم أخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٨ - ٥٩ عن ابن زيد قال: قال رسول الله - ﷺ -. وابن زيد ضعيف وبينه وبين رسول الله - ﷺ - مفاوز.\n(٣) محمد بن عبد الله بن حمشاذ، قال السبكي: الإمام علما ودينا.\n(٤) القرشي، النيسابوري، الإمام الحافظ، المفتي.\n(٥) ابن محمد بن سوار، ثقة.\n(٦) ابن إياس السعدي، ثقة حافظ.\n(٧) أبو عبد الله الكوفي، صدوق، يخطئ كثيرًا.\n(٨) سماك بن حرب، صدوق تغير بأخرة، فكان ربما تلقن.\n(٩) ما بين المعقوفتين سقط من الأصل، و(ت) وأثبته من مصادر تخريج الحديث وهو الكوفي، مقبول.","vol":"27","page":293},{"text":"ابن قيس (١)، عن العباس بن عبد المطلب (٢) - ﵁ - في قوله ﷿: ﴿وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ﴾ قال: ثمانية أملاك على صورة الأوعال (٣) (٤).\n_________\n(١) أبو بحر البصري، ثقة.\n(٢) عم رسول الله - ﷺ -.\n(٣) الأوعال: جمع وعل، بكسر العين، وهو تيس الجبل.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٠٧.\n(٤) [٣٢٢٩] الحكم على الإسناد:\nإسناده ضعيف: فيه شريك صدوق يخطئ كثيرًا، تغير حفظه لما ولي القضاء. وسماك بن حرب قال فيه النسائي كما في \"تهذيب التهذيب\" لابن حجر ٢/ ١١٥: كان ربما لقن، فإذا انفرد بأصل لم يكن حجة، لأنه كان يلقن فيتلقن. ا. هـ.\nوابن عميرة فيه جهالة ولم يعرف إلا من رواية سماك، ثم إنه لا يعرف له سماع من\nالأحنف كما قاله البخاري في \"التاريخ الكبير\" ٣/ ١٥٩. وتبعه على ذلك العقيلي في \"الضعفاء الكبير\" ٢/ ٢٨٤.\nالتخريج:\nالحديث مداره على سماك بن حرب عن ابن عميرة عن الأحنف عن العباس به. ورواه عن سماك:\n١ - شريك بن عبد الله النخعي:\nرواه سوى المصنف: أبو يعلى في \"المسند\" ١٢/ ٧٤، وعثمان الدارمي في \"نقض المريسي\" ١/ ٤٧٩، ومن طريقه الحاكم في \"المستدرك\" ٢/ ٥٠٠، وابن خزيمة في \"التوحيد\" ١/ ٢٥١، وأبو بكر الشافعي في \"الغيلانيات\" ١/ ٢٩٧ كلهم من طرق عن شريك به مختصرا. وذكره الترمذي كتاب التفسير، باب ومن سورة الحاقة (٣٣٢٠) عن شريك معلقا مختصرا.\nوتابعه على روايته:\n٢ - الوليد بن عبد الله بن أبي ثور الهمذاني، وهو ضعيف، يكتب حديثه ولا يحتج به. =","vol":"27","page":294},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه أحمد في \"المسند\" ١/ ٢٠٧ (١٧٧١)، وأبو داود كتاب السنة، باب في الجهمية (٤٧٢٣)، وابن ماجه في المقدمة، باب فيما أنكرت الجهمية (١٩٣)، وعثمان بن سعيد الدارمي في \"الرد على الجهمية\" (ص ٢٤)، وفي \"نقض المريسي\" ١/ ٧٤٣، ومحمد بن عثمان بن أبي شيبة في \"العرش\" (ص ٥٥)، وابن خزيمة في \"التوحيد\" ١/ ٢٣٦، والآجري في \"الشريعة\" ٣/ ١٠٨٨، والعقيلي في \"الضعفاء الكبير\" ٢/ ٢٨٤، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٨٥، وابن عبد البر في \"التمهيد\" ٧/ ١٤٠، والخطابي في \"غريب الحديث\" ١/ ٥٤١، وأبو بكر الشافعي في \"الغيلانيات\" ١/ ٢٩٢، ومن طريقه ابن الجوزي في \"العلل المتناهية\" ١/ ٨ - ٩، والمزي في \"تهذيب الكمال\" ٢/ ٧١٩، والذهبي في \"العلو\" (ص ٤٩)، ورواه اللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٤٣٣، وأبو العلاء الهمذاني في \"فتيا وجوابها في ذكر الاعتقاد وذم الاختلاف\" (ص ٦٧). كلهم من طرق عن الوليد به مطولا. والوليد ضعيف كما سبق.\n٣ - عمرو بن أبي قيس: وهو صدوق له أوهام:\nرواه أبو داود كتاب السنة، باب في الجهيمة (٤٧٢٤)، والترمذي كتاب التفسير، باب ومن سورة الحاقة (٣٣٢٠)، ومن طريقه السمعاني في \"تفسير القرآن\" ٦/ ٣٨، وابن خزيمة في \"التوحيد\" ١/ ٢٣٤، وابن أبي عاصم في \"السنة\" ١/ ٢٥٣، وأبو الشيخ في \"العظمة\" ٢/ ٥٦٦، وابن منده في \"التوحيد\" ١/ ١١٤، واللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٤٣٢، وأبو العلاء الهمذاني في \"فتيا وجوابها في ذكر الاعتقاد وذم الاختلاف\" (ص ٦٨)، والذهبي في \"العلو\" (ص ٥٠).\n٤ - شعيب بن خالد:\nرواه أحمد في \"المسند\" ١/ ٢٠٦ - ٢٠٧ (١٧٧٠)، ومحمد بن أبي شيبة في \"العرش\" (ص ٥٥)، وأبو يعلى في \"المسند\" ١٢/ ٧٥، والحاكم في \"المستدرك\" ٢/ ٢٨٧، والبغوي في \"معالم التنزيل\" ٨/ ٢١٠، وابن الجوزي في \"العلل المتناهية\" ١/ ٨، والذهبي في \"العلو\" (ص ٤٩).\nكلهم من طريق يحيى بن العلاء عن عمه شعيب به مرفوعا بإسقاط الأحنف عند =","vol":"27","page":295},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عامتهم سوى الحاكم.\nويحيى متروك الحديث بالاتفاق. قال الذهبي في \"ميزان الاعتدال\" ٢/ ٤٦٩: رواه يحيى بن العلاء، وهو واه.\n٥ - إبراهيم بن طهمان في مشيخته (١٨):\nرواه أبو داود كتاب السنة، باب في الجهمية (٤٧٢٥)، والآجري في \"الشريعة\" ٣/ ١٠٨٩، والبيهقي في \"الأسماء والصفات\" ٢/ ٣١٦، وابن منده في \"التوحيد\" ١/ ١١٦، والجورقاني في \"الأباطيل والمناكير\" ١/ ٧٧.\nكلهم من طريق إبراهيم، وهو ثقة قاله الذهبي في \"العلو\" (ص ٥٠).\n٦ - عمرو بن ثابت بن أبي المقدام:\nرواه أبو نعيم في \"ذكر أخبار أصبهان\" ٢/ ٢ من طريقين عنه مختصرا.\nوعمرو ضعيف رمي بالرفض كما في \"تقريب التهذيب\" لابن حجر (٤٩٩٥).\n٧ - أبو خالد الدالاني:\nرواه أبو الشيخ في \"العظمة\" ٢/ ٥٦٩ من طريق عبد السلام بن حرب عن أبي خالد به مرسلا حيث سقط منه ذكر العباس.\nوأبو خالد هو يزيد بن عبد الله: صدوق كثير الخطأ.\n٨ - عنبسة بن سعيد:\nذكره ابن منده في \"التوحيد\" ١/ ١١٥، والجورقاني في \"الأباطيل والمناكير\" ١/ ٧٩ معلقا.\nقلت: هذا غاية ما وقفت عليه من طرق الحديث، وهي وإن تعددت كما ترى إلا أن مخرجها واحد وهو سماك عن عبد الله بن عميرة عن الأحنف عن العباس به. وسياق المصنف من طريق شريك وهو متكلم في حفظه فاختصر الحديث ووقفه، وخالفه عامة الرواة فرووه مطولا مرفوعا.\nوبكل حال فالحديث لا يسلم مخرجه من مطعن كما سبق، ومع ذلك فقد ذهب جماعة من أهل العلم إلى تقويته، ومن هؤلاء:\n١ - أبو عيسى الترمذي، قال عن طريق عمرو بن أبي قيس: حديث حسن غريب. =","vol":"27","page":296},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٢ - أبو عبد الله الحاكم في رواية يحيى بن العلاء. صحيح الإسناد. وتعقبه الذهبي بقوله: يحيى واه. وقال الحاكم في رواية شريك: صحيح على شرط مسلم. ولم يتعقبه الذهبي، وشريك لم يحتج به مسلم، وابن عميرة لم يخرج له أصلا.\n٣ - الجورقاني. قال في رواية ابن طهمان: حديث صحيح.\n٤ - أبو بكر بن خزيمة في \"التوحيد\"، ومن شرطه: إيراد صحيح الأخبار عنده إلا أن يبين علته.\n٥ - أبو عبد الله الذهبي في \"العلو\" حيث ذكر أن الترمذي حسنه، وأن الضياء في \"المختارة\" أخرجه وهو كـ \"المستدرك على الصحيحين\".\n٦ - شيخ الإسلام ابن تيمية في المناظرة في الواسطية. \"مجموع الفتاوى\" ٣/ ١٩٢.\n٧ - ابن قيم الجوزية حيث أطال جدا في الدفاع عنه في \"تهذيب السنن\" ٤/ ٢١٥٨ وما بعدها.\n٨ - الأستاذ أحمد شاكر في تحقيقه \"المسند\" ٣/ ٢٠٣ حيث قال عن رواية أبي داود، والترمذي: وهذِه أسانيد صحيحة.\n- ولكن الحق أحق بالاتباع:\nفالحديث فيه العلل التي سبقت، وهو لا ينفك عنها بحال، بل إن في متنه الطويل نكارة.\nوبسط ذلك وتحريره في \"سلسلة الأحاديث الضعيفة\" للعلامة الألباني ٣/ ٣٩٨ - ٤٠٢، وفي تحقيق الشيخ عبد الله الجديع لـ \"فتيا وجوابها في ذكر الاعتقاد وذم الاختلاف\" للحافظ أبي العلاء الهمذاني (ص ٧٠ - ٧٣).\nومع ذلك:\nفإن ما تضمنه هذا الحديث من إثبات العرش واستواء الله جل وعلا عليه وإثبات علوه على خلقه فإنه أصل ثابت بالقرآن والسنة، فلا يتأثر هذا الأصل بضعف بعض أفراده.\nومن أورده من أئمة السلف في كتبهم في السنة لم يورده للاستدلال به على سبيل =","vol":"27","page":297},{"text":"وفي الحديث: إن لكل ملك منهم وجه رجل، ووجه أسد، ووجه ثور، ووجه نسر (١).\n_________\n= الاستقلال، وإنما هو على سبيل الاستشهاد، والاعتبار للرد على الجهمية النفاة. ولا يمكن بعد ذلك أن يقال: إن في رد هذا الحديث وتضعيفه رد لمعناه ومضمونه. والله أعلم.\n(١) خبر منكر.\nوقول المصنف، وتبعه البغوي في \"معالم التنزيل\" ٨/ ٢١٠ عليه، وفي الحديث مما يوهم رفعه ونسبته للنبي - ﷺ -، والأمر ليس كذلك.\nفهذا الخبر جاء من ثلاثة أوجه:\nالأول: عن ابن عباس ﵄:\nرواه عبد الله بن أحمد في \"السنة\" ١/ ١٧٥، ومحمد بن أبي شيبة في \"العرش\" (ص ٦٩)، وابن خزيمة في \"التوحيد\" ١/ ٤٨٤، والآجري في \"الشريعة\" ٣/ ١٥٤٣ - ١٥٤٤، والبيهقي في \"الأسماء والصفات\" ٢/ ٣٦١، وابن الجوزي في \"العلل المتناهية\" ١/ ٢٣ - ٢٤ من طرق عن محمد بن إسحاق عن عبد الرحمن بن الحارث بن عياش بن أبي ربيعة عن عبد الله بن أبي سلمة أن عبد الله بن عمر بعث إلى عبد الله بن عباس يسأله هل رأى النبي - ﷺ - ربه؟ فأجابه: أن نعم فقال: كيف رآه؟ فقال: رآه على كرسي من ذهب تحمله أربعة من الملائكة. ثم وصف الملائكة الأربعة بما ذكر المصنف.\nوهذا الخبر باطل سندا ومتنا.\nفالواسطة بين ابن عمر وابن عباس مجهول كما ذكره البيهقي.\nوعبد الرحمن بن الحارث صدوق له أوهام، ولم يتابع.\nومحمد بن إسحاق مدلس، وقد عنعن، بل هو المتفرد بالحديث، كما ذكره البيهقي وابن الجوزي.\nأما بطلان متنه:\nففيه نكارة، فالسؤال عن كيفية الرؤية بدعة لم يكن عليها السلف.\nثم هو موقوف على ابن عباس ﵄، وعلى فرض صحته فلا يبعد أن =","vol":"27","page":298},{"text":"وقيل: أنشد بين يدي رسول الله - ﷺ - قول أمية بن أبي الصلت:\nرجل وثور تحت رجل يمينه ... والنسر للأخرى وليث مرصد\n_________\n= يكون مما أخذه من الإسرائيليات.\nقلت: ويقوي هذا الاحتمال الوجه الثاني لمجيء الخبر.\nالثاني: عن وهب بن منبه:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٤، وإسحاق بن راهويه في \"مسنده\" كما في \"المطالب العالية\" لابن حجر ١٥/ ٣٨٣، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٩ كلهم من طريق عبد الله بن وهب بن منبه عن أبيه فذكره من قوله كما عند المصنف.\nقال الحافظ ابن حجر: موقوف ضعيف الإسناد. ا. هـ زاد البوصيري -كما في هامش \"المطالب\"-: بجهالة بعض رواته. ا. هـ.\nقلت: ووهب بن منبه رأس في حكاية الإسرائيليات، وهذا منها. ولا يبعد كما سبق أن يكون ابن عباس قد تلقاه منه. فيعود الخبر بوجهيه إلى وهب بن منبه وهذا الأقرب، والله أعلم.\nالثالث: عن هشام بن عروة:\nرواه ابن خزيمة في \"التوحيد\" ١/ ٢٠٦ من طريق أسد السنة عن حماد بن سلمة عن هشام بن عروة به من قوله كما عند المصنف.\nوهذا إسناد حسن إلى هشام، وهو من جنس خبر ابن عباس، والاحتمال الأقوى أن يكون قد تلقاه من جهة وهب بن منبه.\nثم وجدت الخبر في \"العظمة\" لأبي الشيخ ٢/ ٥٥١ حيث أخرجه من طريق ركن الشامي عن مكحول قال: قال رسول الله - ﷺ - فذكره.\nوهذا موضوع، فيه ركن الشامي: تركه النسائي والدارقطني، وقال أبو أحمد الحاكم: يروي عن مكحول أحاديث موضوعة.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٥٤. ثم هو مرسل.","vol":"27","page":299},{"text":"والشمس تجري تصبح كل آخر ليلة ... حمراء يصبح لونها يتورد\nتأبى فما تطلع لنا في رسلها ... إلا معذبة وإلا تجلد\nفقال رسول الله - ﷺ -: \"صدوق\" (١).\n_________\n(١) حديث صحيح.\nوقد جاء موقوفا ومرفوعا.\nأما المرفوع: فيرويه محمد بن إسحاق عن يعقوب بن عتبة عن عكرمة عن ابن عباس به مرفوعا.\nورواه عن ابن إسحاق خمسة:\n١ - سلمة بن الفضل: رواه ابن خزيمة في \"التوحيد\" ١/ ٢٠٢.\n٢ - بكر بن سليمان: رواه الآجري في \"الشريعة\" ٣/ ١٥٤٤.\n٣ - إبراهيم بن سعد: رواه عبد الله بن أحمد في \"السنة\" ٢/ ٥٠٤.\n٤ - عبدة بن سليمان:\nرواه ابن أبي شيبة في \"المصنف\" ٥/ ٥٧٢، وعنه رواه أحمد في \"المسند\" ١/ ٢٥٦ (٢٣١٤)، وابنه عبد الله في زوائد \"المسند\" ١/ ٢٥٦ (٢٣١٤)، وفي \"السنة\" ٢/ ٥٠٣، وأبو يعلى في \"المسند\" ٤/ ٣٦٥، وابن أبي عاصم في \"السنة\" (ص ٢٥٥)، والطبراني في \"المعجم الكبير\" ١١/ ٢٣٣.\nورواه الدارمي في \"المسند\" ٢/ ٢٩٦، وابن خزيمة في \"التوحيد\" ١/ ٢٠٤ عن محمد بن عيسى الطباع.\nورواه أبو يعلى في \"المسند\" ٤/ ٣٦٥ عن عبد الله بن عمر بن أبان. ورواه الطبراني في \"المعجم الكبير\" ١١/ ٢٣٣ عن أبي نعيم ضرار بن صرد.\nأربعتهم عن عبدة بن سليمان به.\n٥ - يونس بن بكير:\nرواه ابن خزيمة ١/ ٢٠٣، ٢٠٥ عن محمد بن أبان. =","vol":"27","page":300},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه الآجري في \"الشريعة\" ٣/ ١٥٤٦، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٠٦ من طريق أحمد بن عبد الجبار العطاردي.\nكلاهما (ابن أبان، والعطاردي) عن يونس بن بكير به.\nوهذا الحديث أعله العلامة المعلمي اليماني في \"الأنوار الكاشفة\" (ص ٢٣٠)، والعلامة الألباني في \"ظلال الجنة\" ١/ ٢٥٦ بعنعنة ابن إسحاق، ومن قبلهما الحافظ الهيثمي في \"مجمع الزوائد\" ٨/ ١٢٧.\nويجاب عن ذلك بأمرين:\n١ - أن ابن إسحاق قد صرح بالتحديث في بعض طرقه، وإن كانت في عامتها ضعيفة.\n٢ - أن الحديث لم ينفرد به ابن إسحاق بل رواه غيره كما سيأتي في الطريق الموقوف.\nفتحصل بمجموع الأمرين انتفاء احتمال الانقطاع والتدليس، والله أعلم.\nوقد قوى الحديث دون التفات إلى ما يقويه الحافظ ابن كثير. فقد قال في \"تفسير القرآن العظيم\" ١٢/ ١٧٢: إسناده جيد.\nوقال في \"البداية والنهاية\" لابن كثير ١/ ١٢: حديث صحيح الإسناد رجاله ثقات.\nوأما الموقوف: فرواه الطبري في \"جامع البيان\" ٢٩/ ٨٧ عن محمد بن المثنى عن ابن عمارة.\nورواه الطبري أيضًا في \"جامع البيان\" ٢٩/ ٨٧، وابن خزيمة في \"التوحيد\" ١/ ٢٠٥ من طريق إسماعيل ابن علية عن عمارة بن أبي حفصة.\nكلاهما عن عكرمة عن ابن عباس موقوفا عليه.\nوإسناده صحيح رجاله كلهم ثقات. وهو وإن كان موقوفا إلا أنه مما لا يقال بالرأي فله حكم الرفع، ويؤيد ذلك ما سبق.\nوالخلاصة: أن الحديث صحيح لغيره والله أعلم.\nأما الأبيات المذكورة فيه: فهي في \"ديوان أمية بن أبي الصلت\" (ص ٣١).\nوانظر \"طبقات الشعراء\" لابن قتيبة (ص ١٠٧).","vol":"27","page":301},{"text":"ورُوي عن علي بن الحسين أنه قال: إن الله تعالى خلق العرش رابعًا، لم يخلق قبله إلا ثلاثة أشياء: الهواء، والقلم، والنور. ثم خلق العرش من ألوان الأنوار المختلفة، من ذلك: نور أخضر، منه اخضرت الخضرة، ونور أصفر، منه اصفرت الصفرة، ونور أحمر، منه احمرت الحمرة، ونور أبيض، وهو نور الأنوار ومنه ضوء النهار، ثم جعل منه سبعين ألف ألف ألف طبق، ليس من ذلك طبق إلا يسبح الله، ويحمده، ويقدسه بأصوات مختلفة، لو أذن للسان أن يسمع لتهدم الجبال والقصور وتخسف البحار (١).\n\n<span data-type=\"title\" id=toc-5770>١٨ </span>- ﴿يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَى﴾ بالياء: كوفي غير عاصم (٢).\nالباقون: بالتاء (٣) ﴿مِنْكُمْ خَافِيَةٌ﴾.\n_________\n(١) لم أجده عند غير المصنف.\nوهو خبر غيبي، ولا يعرف حال إسناده، والظن أنه مما تلقاه علي بن الحسين عن بعض أهل الكتاب. والله أعلم.\n(٢) في (ت): جاءت نسبتها لابن مسعود وأصحابه، والسلمي، والأعمش، ويحيى ابن وثاب، وحمزة، والكسائي. وممن قرأ بها أيضًا خلف.\nانظر: \"معاني القرآن\" للفراء ٣/ ١٨١، \"السبعة\" لابن مجاهد (ص ٦٤٨)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٩)، \"التيسير\" للداني (ص ١٧٣).\nوتوجيهها كما في (ت): أن تأنيث الخافية غير حقيقي.\nوانظر \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣.\nوثبتت هذِه القراءة عن النبي - ﷺكما رواه أبو عمر الدوري في \"قراءات النبي - ﷺ - \"\n(ص ١٦٤) عن أبي رافع.\n(٣) \"السبعة\" لابن مجاهد (ص ٦٤٨)، \"المبسوط في القراءات العشر\" لابن مهران =","vol":"27","page":302},{"text":"وفي الحديث: قال: \"يُعرض الناس ثلاث عرضات، فأما عرضتان فجدال، وخصومات، ومعاذير. وأما الثالثة: فعند ذلك تطير الصحف في الأيدي، فآخذ باليمين، وآخذ بالشمال\" (١).\n_________\n= (ص ٣٧٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٠.\n(١) حديث حسن موقوفا.\nرواه أبو هريرة، وأبو موسى الأشعري، وعبد الله بن مسعود، وقتادة مرسلا.\n١ - أما حديث أبي هريرة:\nفأخرجه الترمذي كتاب صفة القيامة، باب ما جاء في العرض (٢٤٢٥) من طريق علي بن علي بن رفاعة عن الحسن عن أبي هريرة. وقال: لا يصح من قبل أن الحسن لم يسمع من أبي هريرة.\n٢ - وأما حديث أبي موسى الأشعري:\nفأخرجه أحمد في \"المسند\" ٤/ ٤١٤ (١٩٧١٥)، وابن أبي شيبة في \"مسنده\" كما في \"مصباح الزجاجة\" ٢/ ٣٥٢، وعنه ابن ماجه كتاب الزهد، باب ذكر البعث (٤٢٧٧) من طريق علي بن علي بن رفاعة عن الحسن عن أبي موسى الأشعري، وذكره الدارقطني في \"العلل\" ٧/ ٢٥١ عن سعيد بن كثير عن قتادة عن الحسن عن أبي موسى مرفوعا.\nقال الترمذي (٢٤٢٥): لا يصح من قبل أن الحسن لم يسمع من أبي موسى الأشعري.\nوقال البوصيري في \"مصباح الزجاجة\" ٢/ ٣٥٢: رجال الإسناد ثقات، إلا أنه منقطع، والحسن لم يسمع من أبي موسى، قاله علي بن المديني، وأبو حاتم، وأبو زرعة.\n٣ - وأما حديث ابن مسعود:\nفأخرجه الطبري في \"جامع البيان\" ٢٩/ ٥٩، والبيهقي في \"البعث\" كما في \"فتح الباري\" ١١/ ٤٠٣، \"الدر المنثور\" ٦/ ٤١٠ من طريق مروان الأصغر عن أبي =","vol":"27","page":303},{"text":"<span data-type=\"title\" id=toc-5771>١٩ </span>- ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ﴾\nتعالوا (١) ﴿اقْرَءُوا كِتَابِيَهْ﴾ هاء الوقف، وأخواته مثله (٢).\n_________\n= وائل عن ابن مسعود موقوفا. قال ابن حجر: أخرجه البيهقي بسند حسن عن ابن مسعود موقوفا.\n٤ - وأما مرسل قتادة:\nفأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٤، والطبري في \"جامع البيان\" ٢٩/ ٥٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٠ من طريقين عن قتادة قال: ذكر لنا أن رسول الله - ﷺ - فذكره.\nوأخرجه عبد الرزاق أيضًا في \"تفسير القرآن\" ٢/ ٣١٤، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٩ من قوله.\nفتحصل مما سبق:\nأن المرفوع منه ضعيف الإسناد.\nولكنه يتقوى:\n١ - بالموقوف على ابن مسعود لأنه حسن. قال الدارقطني في \"العلل\" ٧/ ٢٥١: الموقوف هو الصحيح.\n٢ - وبمرسل قتادة فإنه مرسل قوي.\nفلعل الحديث يرتقي بمجموع ذلك إلى درجة الحسن موقوفا، وهو من المسائل الغيبية فيكون له حكم الرفع. والله أعلم.\n(١) قاله ابن زيد. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٠.\nوفي (هاؤم) معنيان آخران:\n١ - هاكم، فأبدلت الهمزة من الكاف. قاله ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٨٤)، وفي \"القرطين\" لابن مطرف الكناني (ص ١٧٩).\n٢ - أنها كلمة وضعت لإجابة الداعي عند النشاط والفرح ويروى في ذلك حديث. انظر: \"النكت والعيون\" للماوردي ٦/ ٨٣، \"تفسير القرآن\" للسمعاني ٦/ ٣٩.\n(٢) أخوات (كتابيه): (حسابيه)، (ماليه)، (سلطانيه). وفي سورة القارعة: (ماليه). =","vol":"27","page":304},{"text":"<span data-type=\"title\" id=toc-5772>٢٠ </span>- ﴿إِنِّي ظَنَنْتُ﴾ علمت (١)، وأيقنت (٢) ﴿أَنِّي مُلَاقٍ حِسَابِيَهْ﴾.\n[٣٢٣٠] أخبرنا الحسين بن محمد بن الحسين بن عبد الله (٣)، حدثنا عبد الله بن يوسف بن أحمد بن مالك (٤)، حدثنا أبو القاسم عبد الله بن محمد بن إسحاق المروزي (٥)، حدثنا إسحاق بن إبراهيم\n_________\n= وفي وصلها أو الوقوف عليها اختلاف بين القراء، ينظر في: \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٩ - ٣٨٠)، \"الحجة\" لابن زنجلة (ص ٧١٩).\nواختار المصنف أنها للوقف وهو ظاهر كلام الزجاج في \"معاني القرآن\" ٥/ ٢١٧، وفي \"النكت والعيون\" للماوردي ٦/ ٨٣ أنها موضوعة للمبالغة.\n(١) قاله مجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٠ قال: كل ظن في القرآن بمعنى العلم.\nوقاله قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٥.\nوانظر: \"النكت والعيون\" للماوردي ٦/ ٨٣، \"تفسير القرآن\" للسمعاني ٦/ ٣٩، \"معالم التنزيل\" للبغوي ٨/ ٢١١.\n(٢) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٠. وأخرج نحوه عن قتادة وابن زيد.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ٢١٧، \"معالم التنزيل\" للبغوي ٨/ ٢١١.\n(٣) في الأصل: الحسن، وما أثبته من (ت) ومصادر ترجمته. وهو أبو عبد الله بن فنجويه.\n(٤) لم أجده.\n(٥) عبد الله بن محمد بن إسحاق بن يزيد بن نصر بن مهران، أبو القاسم المروزي، سمع الحسن بن أبي الربيع الجرجاني وغيره، وعنه علي بن عبد العزيز بن مردك، وغيره، قال البرقاثي: سألت الأبهري عنه فقال: ثقة، مات سنة (٣٢٩ هـ).\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ١٠/ ١٢٤، \"سير أعلام النبلاء\" للذهبي ١٥/ ٢٨٨.","vol":"27","page":305},{"text":"الختلي (١)، حدثنا عمر بن إبراهيم بن أحمد بن خالد بن عبد الرحمن (٢)، حدثنا (مرحوم بن أرطبان (٣) ابن عم عبد الله بن عون) (٤)، حدثنا عاصم الأحول (٥)، عن زيد بن ثابت (٦) - ﵁ - قال: قال رسول الله - ﷺ -: \"أول من يعطى كتابه بيمينه من هذِه الأمة عمر بن الخطاب، وله شعاع كشعاع الشمس. فقيل له: فأين أبو بكر؟ فقال: هيهات، هيهات، زفته الملائكة إلى الجنة\" (٧).\n_________\n(١) إسحاق بن إبراهيم بن محمد بن خازم بن سنيم الخنلي، نزيل بغداد، صاحب \"الديباج\" الذي يرويه أبو القاسم، قال عنه الدارقطني والحاكم: ليس بالقوي. انظر: \"تاريخ بغداد\" للخطيب البغدادي ٦/ ٣٨١، \"سير أعلام النبلاء\" للذهبي\n١٣/ ٣٤١.\n(٢) عمر بن إبراهيم بن خالد بن عبد الرحمن أبو حفص الكردي، مولى بني هاشم، حدث عن أبي معشر وابن أبي ذئب والثوري وغيرهم، وعنه عبد الله بن أيوب المخرمي وغيره، قال الخطيب: غير ثقة يروي المناكير عن الأثبات.\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ١١/ ٢٠٢، \"ميزان الاعتدال\" للذهبي ٣/ ١٨٠.\n(٣) لم أجده.\n(٤) في الأصل، و(ت): (مرحوم بن أبي ظبيان بن عمر، حدثنا عبد الله بن عون)، والمثبت من \"تاريخ بغداد\" للخطيب البغدادي ١١/ ٢٠٢، \"تاريخ دمشق\" لابن عساكر ٣٠/ ١٥٤ وكتب التفسير.\n(٥) أبو عبد الرحمن البصري، ثقة.\n(٦) صحابي جليل.\n(٧) [٣٢٣٠] الحكم على الإسناد:\nإسناده ضعيف. إسحاق الختلي ضعفه الدارقطني، وشيخه عمر بن إبراهيم الكردي ضعفه الخطيب البغدادي وغيره، وعبد الله بن يوسف ومرحوم لم أجدهما. =","vol":"27","page":306},{"text":"[٣٢٣١] وأخبرنا الحسين بن محمد (١)، حدثنا منصور بن جعفر بن محمد النهاوندي (٢)، حدثنا أبو صالح أحمد بن محمد بن أسد البروجردي (٣)، حدثنا أسيد بن عاصم (٤)، حدثنا إبراهيم بن محمد (٥)، حدثنا أبو عمر -يعني: الضرير (٦) - عن حماد بن سلمة (٧)، عن هشام بن عروة (٨)، عن أبيه (٩)، عن عائشة - ﵄ -\n_________\n= التخريج:\nالحديث رواه الخطيب في \"تاريخ بغداد\" ١١/ ٢٠٢ من طريق عثمان بن أحمد الدقاق ثنا إسحاق الختلي به.\n(١) ابن فنجويه الدينوري، ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) لم أجده. وبروجرد: بلدة حسنة كثيرة الأشجار والأنهار من بلاد الجبل قريبا من همدان. منها جماعة من العلماء.\nانظر: \"اللباب في تهذيب الأنساب\" لابن الأثير ١/ ١٤٣ - ١٤٤.\n(٤) أبو الحسين الثقفي، ثقة رضي.\n(٥) كذا، وفي مصادر التخريج: إبراهيم بنِ أبي يحيى، المكتبي يعرف بأفرجه، من أهل المدينة قرأ على يعقوب الحضرمي، وسمع يحيى القطان، روى عنه أسيد بن عاصم، لم يذكر بجرح أو تعديل.\nانظر: \"طبقات المحدثين\" لأبي الشيخ ٢/ ٣٧٠.\n(٦) حفص بن عمر، أبو عمر الضرير، روى عن حماد بن سلمة وجرير بن حازم، روى عنه أبو زرعة وأبو حاتم وقال عنه: صدوق صالح الحديث. وقال ابن حجر: صدوق عالم.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ١٨٢، \"تقريب التهذيب\" لابن حجر (١٤٢١).\n(٧) ثقة عابد، تغير حفظه بأخرة.\n(٨) ثقة فقيه، ربما دلس.\n(٩) عروة بن الزبير، ثقة.","vol":"27","page":307},{"text":"قالت: قال رسول الله - ﷺ -: \"يا عائشة، كل الناس يحاسبون يوم القيامة إلا أبا بكر - ﵁ -\" (١).\n\n<span data-type=\"title\" id=toc-5773>٢١ </span>- ﴿فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ (٢١)﴾ مرضية، كقوله: ﴿مَاءٍ دَافِقٍ﴾ (٢) (٣).\nوقيل: ذات رضى، مثل: لابن، وتامر (٤).\n\n<span data-type=\"title\" id=toc-5774>٢٢ </span>- ﴿فِي جَنَّةٍ عَالِيَةٍ (٢٢)﴾ رفيعة (٥).\n\n<span data-type=\"title\" id=toc-5775>٢٣ </span>- ﴿قُطُوفُهَا دَانِيَةٌ (٢٣)﴾\nثمارها قريبة، ينالها القاعد والقائم والمضطجع (٦). يقال لهم:\n_________\n(١) [٣٢٣١] الحكم على الإسناد:\nفيه النهاوندي، والبروجردي لم أجدهما، وإبراهيم بن محمد لم يذكر بجرح أو\nتعديل.\nالتخريج:\nالحديث رواه أبو الشيخ في \"طبقات المحدثين\" ٢/ ٣٧٠ (٢٩٦)، وأبو نعيم في \"أخبار أصبهان\" ١/ ١٧٥ من طريق أسيد بن عاصم عن إبراهيم بن أبي يحيى عن أبي عمر به.\n(٢) الطارق: ٦.\n(٣) \"معاني القرآن\" للفراء ٣/ ١٨٢، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦٨، \"جامع البيان\" للطبري ٢٩/ ٦١.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١/ ٢٧٠، \"البحر المحيط\" لأبي حيان ٨/ ٣١٩. ولا فرق بين المعنيين كما قال ابن عطية في \"المحرر الوجيز\" ٥/ ٣٦٠ وراضية معناه: ذات رضى، فهو بمعنى مرضية.\n(٥) \"جامع البيان\" للطبري ٢٩/ ٦١، \"النكت والعيون\" للماوردي ٦/ ٨٤، \"معالم التنزيل\" للبغوي ٨/ ٢١١. وقوله رفيعة يحتمل رفعة المنزل والمكان ورفعة المنزلة والمكانة، وهما قولان حكاهما الماوردي.\n(٦) \"جامع البيان\" للطبري ٢٩/ ٦١.","vol":"27","page":308},{"text":"<span data-type=\"title\" id=toc-5776>٢٤ </span>- ﴿كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ﴾ قدمتم لآخرتكم من الأعمال الصالحة (١).\n﴿فِي الْأَيَّامِ الْخَالِيَةِ﴾ الماضية، وهي أيام الدنيا (٢).\n[٣٢٣٢] أخبرنا الحسين بن محمد الدينوري (٣)، حدثنا أبو بكر بن مالك القطيعي (٤)، حدثنا عبد الله بن أحمد بن حنبل (٥)، قال: أخبرت عن عبد الله بن أبي بكر بن علي المقدمي (٦)، حدثنا عبد الله بن\n_________\n= وهو قول البراء بن عازب: أخرجه ابن أبي شيبة، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٠، وأبو القاسم البغوي في \"الجعديات\" (٤٣٥)، والطبري في \"جامع البيان\" ٢٩/ ٦١، وعبد الله بن أحمد في زوائد \"الزهد\" (ص ٢٦٠).\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٤)، \"النكت والعيون\" للماوردي ٦/ ٨٤، \"معالم التنزيل\" للبغوي ٨/ ٢١١.\n(١) \"جامع البيان\" للطبري ٢٩/ ٦١ وأسند نحوه عن قتادة.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٢١٢.\n(٢) قاله ابن زيد، أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٢. وانظر: \"معالم التنزيل\" للبغوي ٨/ ٢١٢.\n(٣) ابن فنجويه. ثقة صدوق، كثير الرواية للمناكير.\n(٤) أحمد بن جعفر، ثقة.\n(٥) أبو عبد الرحمن البغدادي، ثقة.\n(٦) الثقفي، روى عن جعفر بن سليمان، وعون بن موسى، وحماد بن زيد، وغيرهم روى عنه الحسن بن سفيان، ضعفه ابن عدي، وقال أبو زرعة: ليس بشيء. وقال أبو حاتم: فيه نظر. وقال ابن حبان: يخطئ.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ١٨، \"الثقات\" لابن حبان ٨/ ٣٥٧، \"الكامل\" لابن عدي ٤/ ٢٥٩.","vol":"27","page":309},{"text":"جعفر (١)، قال: سمعت يوسف بن يعقوب الحنفي (٢) يقول: بلغنا أن الله ﷿ يقول يوم القيامة: \"يا أوليائي، طالما نظرت إليكم في الدنيا، وقد قلصت شفاهكم عن الأشربة، وقد غارت أعينكم، وخمصت بطونكم، فكونوا اليوم في نعيمكم، وكلوا واشربوا هنيئا بما أسلفتم في الأيام الخالية\" (٣).\n\n<span data-type=\"title\" id=toc-5777>٢٥ </span>- ﴿وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ﴾.\nقال ابن السائب: تلوى يده اليسرى خلف ظهره، ثم يعطى كتابه (٤). وقيل: تنزع من صدره إلى خلف ظهره (٥).\n﴿فَيَقُولُ يَالَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ﴾\n\n<span data-type=\"title\" id=toc-5778>٢٦ </span>- ﴿وَلَمْ أَدْرِ مَا حِسَابِيَهْ (٢٦)﴾\n\n<span data-type=\"title\" id=toc-5779>٢٧ </span>- ﴿يَالَيْتَهَا كَانَتِ الْقَاضِيَةَ (٢٧)﴾\n_________\n(١) ابن نجيح السعدي: ضعيف.\n(٢) روى عنه جعفر بن سليمان الضبعي، يروي المراسيل.\nانظر: \"التاريخ الكبير\" للبخاري ٨/ ٣٨٢، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٣٣.\n(٣) [٣٢٣٢] الحكم على الإسناد:\nإسناده ضعيف؛ فيه المقدمي ضعيف، وكذلك عبد الله بن جعفر، ثم هو مرسل.\nالتخريج:\nأخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١١.\n(٤) ابن السائب هو عطاء كما جاء مصرحا به في (ت).\nوالقول في \"معالم التنزيل\" للبغوي ٨/ ٢١٢.\n(٥) \"معالم التنزيل\" للبغوي ٨/ ٢١٢.","vol":"27","page":310},{"text":"يقول: يا ليت الموتة التي متها في الدنيا كانت القاضية: الفارغة من كل ما بعدها، فلم أتعب بعده. والقاضية: موتة لا حياة بعدها (١). وقيل معناه: يا ليتني مت، فاسترحت (٢).\nقال قتادة: تمنى الموت، ولم يكن عنده في الدنيا شيء أكره من الموت (٣).\n\n<span data-type=\"title\" id=toc-5780>٢٨ </span>- ﴿مَا أَغْنَى عَنِّي مَالِيَهْ (٢٨) هَلَكَ عَنِّي سُلْطَانِيَهْ <span data-type=\"title\" id=toc-5781>(٢٩)﴾</span>.\nقرأ حمزة: (ما لي)، (سلطاني) بحذف الهاء (من) (٤) الحرفين في الوصل (٥) ذهبت عني حجتي، عن أكثر المفسرين (٦).\nوقال ابن زيد: معناه: زال عني ملكي وقوتي (٧). فيقول الله تعالى\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١٨٢، \"جامع البيان\" للطبري ٢٩/ ٦٢، \"الوسيط\" للواحدي ٤/ ٣٤٧.\n(٢) \"النكت والعيون\" للماوردي ٦/ ٨٥، وهو متعلق بما بعده وهو معنى قول قتادة الآتي. وانظر: \"تفسير القرآن\" للسمعاني ٦/ ٤٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٢، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢١٢.\n(٤) ما بين القوسين ساقط من الأصل، والمثبت من (ت).\n(٥) \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٧٩)، \"الحجة\" لابن زنجلة (ص ٧١٩).\n(٦) قرره الطبري في \"جامع البيان\" ٢٩/ ٦٢ - ٦٣ وأسنده عن ابن عباس، وعكرمة، ومجاهد، والضحاك.\nوأخرجه عبد بن حميد عن مجاهد وعكرمة، وأخرجه سعيد بن منصور عن محمد بن كعب كما في \"الدر المنثور\" للسيوطي ٦/ ٤١١.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٣، وذكره البغوي في \"معالم التنزيل\" =","vol":"27","page":311},{"text":"لخزنة جهنم: ﴿خُذُوهُ﴾. يروى: أنَّه يجتمع على شخص واحد من أهل النار مائة ألف من الزبانية، فيتقطع في أيديهم، فلا يرى على أيديهم منه إلا الودك (١)، فذلك قوله ﷿:\n\n<span data-type=\"title\" id=toc-5782>٣٠ </span>- ﴿خُذُوهُ فَغُلُّوهُ (٣٠)﴾ ثم يعاد خلقا جديدا (٢) (فغلوه).\n\n<span data-type=\"title\" id=toc-5783>٣١ </span>- ﴿ثُمَّ الْجَحِيمَ صَلُّوهُ (٣١)﴾ أي: أدخلوه.\n\n<span data-type=\"title\" id=toc-5784>٣٢ </span>- ﴿ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ (٣٢)﴾ فأدخلوه (٣).\nقال ابن عباس - ﵄ -: بذراع الملك، فتدخل في دبره، وتخرج من منخريه (٤).\nوقيل: تدخل في فيه، وتخرج من دبره (٥).\n_________\n= ٨/ ٢١٢. وابن زيد هو: عبد الرحمن بن زيد بن أسلم.\nقال أبو حيان في \"البحر المحيط\" ٨/ ٣١٩: وهو مرجوح لأنه ليس مختصا بالملوك بل هو عام في جميع أهل الشقاوة. أ. هـ.\n(١) الودك: دسم اللحم. \"مختار الصحاح\" للرازي (ص ٧٤٠).\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٧٢ مختصرا.\nوأخرج ابن أبي الدنيا في \"الأهوال\" نحوه كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٢٠ عن المنهال بن عمرو.\n(٣) \"معالم التنزيل\" للبغوي ٨/ ٢١٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٣ - ٦٤، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٢، والبيهقي في \"البعث والنشور\" (ص ٥٩٤) من طريق عطية العوفي.\n(٥) قاله الضحاك. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٣، وذكره الثوري بلاغا أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٥.\nوالقول كما عند المصنف في \"معالم التنزيل\" للبغوي ٨/ ٢١٢.","vol":"27","page":312},{"text":"وروى سفيان (١)، عن (نُسير) (٢) بن ذعلوق، عن نوف البكالي (٣) قال: فكل ذراع سبعون باعًا، الباع: أبعد مما بينك وبين مكة. وكان في رحبة الكوفة (٤).\nوقال سفيان: كل ذارع من سبعين ذراعا سبعون ذراعا (٥).\nوقال الحسن: الله أعلم بأي ذراع هو (٦).\nوقال عبد الله بن عمرو - ﵄ - قال: قال رسول الله - ﷺ -: \"لو أن\n_________\n(١) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٢) في الأصل: بشير، وفي (ت): بشر. والمثبت من مصادر ترجمته، وهو: أبو طعمة الكوفي، صدوق لم يصب من ضعفه.\n(٣) شامي مستور، وإنما كذب ابن عباس ما رواه عن أهل الكتاب.\n(٤) الحكم على الإسناد:\nفيه نوف مستور، ونوف هو ابن زوجة كعب الأحبار، فلعله مما تلقاه عنه.\nالتخريج:\nأخرجه عبد الله بن المبارك في \"الزهد\" (ص ٨٣)، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٥، والطبري في \"جامع البيان\" ٢٩/ ٦٣، وعبد بن حميد، وهناد في \"الزهد\" ١/ ١٨٠ (٢٦٩)، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٢ وأبو نعيم في \"حلية الأولياء\" ٦/ ٤٩ كلهم من طريق سفيان الثوري عن نسير بن ذعلوق عن نوف بن فضالة البكالي به.\n(٥) \"معالم التنزيل\" للبغوي ٨/ ٢١٣.\nوقول نوف السابق جاء من طريق سفيان الثوري، وفيه نص هذِه العبارة.\n(٦) \"معالم التنزيل\" للبغوي ٨/ ٢١٣، \"الوسيط\" للواحدي ٤/ ٣٤٧، ابن جزي في \"التسهيل\" ٤/ ١٤٤.\nوصدره بقوله: ولله در الحسن. ا. هـ فكأنه يستحسن قول الحسن.","vol":"27","page":313},{"text":"رصاصة (١) مثل هذِه -وأشار إلى، جمجمة- أرسلت من السماء إلى الأرض، وهي مسيرة خمس مائة سنة، لبلغت إلى الأرض قبل الليل، ولو أنها أرسلت من رأس السلسلة لسارت أربعين خريفا الليل والنهار قبل أن تبلغ أصلها أو قعرها\" (٢).\n[٣٢٣٣] وأخبرنا ابن فنجويه (٣)، حدثنا ابن حبش المقرئ (٤)، حدثنا ابن زنجويه (٥)، حدثنا سلمة (٦)، حدثنا عبد الرزاق (٧)، أخبرنا\n_________\n(١) كذا. وهي في عامة المصادر كذلك. وفي (ت) والبغوي: رضاضة بالضاد.\nوالرصاصة بالصاد: القطعة من الرصاص قاله المباركفوري في \"تحفة الأحوذي\" ٧/ ٣١٣ - ٣١٤\n(٢) حديث صحيح.\nرواه عبد الله بن المبارك في زوائد \"الزهد\" (ص ٨٤)، ورواه عنه أحمد في \"الزهد\" (ص ٢٦) عن حسن بن عيسى، ورواه أحمد في \"المسند\" ٢/ ١٩٧ (٦٨٥٦) عن علي بن إسحاق، والترمذي كتاب صفة جهنم (٢٥٨٨) عن سويد ابن نصر، والطبري في \"جامع البيان\" ٢٩/ ٦٤ من طريق يعمر بن بشير المنقري، والبغوي في \"معالم التنزيل\" ٨/ ٢١٣، وفي \"شرح السنة\" ١٥/ ٢٤٨ من طريق إبراهيم بن عبد الله الخلال، خمستهم عن عبد الله بن المبارك، ورواه الحاكم في \"المستدرك\" ٢/ ٤٣٨، وعنه البيهقي في \"البعث والنشور\" (ص ٥٣١) من طريق عبد الله بن يزيد المقرئ.\nكلاهما عن سعيد بن يزيد عن أبي السمح عن عيسى بن هلال الصدفي عن عبد الله ابن عمرو بن العاص به مرفوعا وإسناده صحيح. قال الترمذي: إسناده حسن صحيح.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) أبو علي المقرئ، ثقة مأمون.\n(٥) علي بن بري، لم يذكر بجرح أو تعديل.\n(٦) سلمة بن شبيب، ثقة.\n(٧) أبو بكر الصنعاني، ثقة حافظ عمي في آخر عمره فتغير، وكان يتشيع.","vol":"27","page":314},{"text":"بكار بن عبد الله (١)، عن ابن أبي مليكة (٢)، عن (عبد الله بن حنظلة) (٣) عن كعب (٤) في قوله ﷿: ﴿فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ﴾ قال: لو جمع حديد الدنيا ما وزن حلقة منها (٥).\n[٣٢٣٤] وأخبرنا ابن فنجويه (٦)، حدثنا موسى بن محمد (٧)، حدثنا الحسن بن علويه (٨)، حدثنا إسماعيل بن عيسى (٩)، حدثنا المسيب (١٠)، حدثنا سويد بن نجيح (١١)، قال: بلغني أن جميع أهل\n_________\n(١) بكار بن عبد الله اليماني، وثقة أبو حاتم وغيره.\n(٢) عبد الله بن عبيد الله بن أبي مليكة، ثقة فقيه.\n(٣) في الأصل: حنظلة، وما أثبته من (ت)، وهو ابن غسيل الملائكة، له رؤية.\n(٤) كعب الأحبار، ثقة.\n(٥) [٣٢٣٣] الحكم على الإسناد:\nفيه ابن زنجويه لم يذكر بجرح أو تعديل، وباقي رجاله ثقات.\nالتخريج:\nأخرجه عبد الرزاق كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٢، ومن طريقه المصنف، وأبو نعيم في \"حلية الأولياء\" ٦/ ٤٩، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢١٣.\nوأخرجه عبد الله بن المبارك في زوائد \"الزهد\" (ص ٨٣)، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٢ كلهم من طريق بكار بن عبد الله عن ابن أبي مليكة به. وسقط ذكر عبد الله بن حنظلة عند ابن المبارك.\n(٦) ثقة صدوق، كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) أبو محمد البغدادي القطان، ثقة.\n(٩) البغدادي العطار، ضعفه الأزدي، وصححه غيره.\n(١٠) ابن شريك، متروك.\n(١١) أبو قطبة سويد بن نجيح، يروي عن الشعبي وعكرمة، روى عنه عبد الواحد بن =","vol":"27","page":315},{"text":"النار في تلك السلسلة، ولو أن حلقة منها وضعت على جبل لذابت من حرها (١).\n\n<span data-type=\"title\" id=toc-5785>٣٣ </span>- ﴿إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ (٣٣) وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ <span data-type=\"title\" id=toc-5786>(٣٤) </span>فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ <span data-type=\"title\" id=toc-5787>(٣٥)﴾</span>\nصديق ينفعه. وقيل: قريب يعينه (٢). وقيل: هو مأخوذ من الحميم. وهو: الماء الحار، كأنه الصديق الَّذي يرق ويحترق قلبه له (٣).\n\n<span data-type=\"title\" id=toc-5788>٣٦ </span>- ﴿وَلَا طَعَامٌ﴾ وليس له اليوم طعام.\n﴿إِلَّا مِنْ غِسْلِينٍ﴾ وهو صديد أهل النار (٤)، مأخوذ من الغسل، كأنه\n_________\nزياد وغيره، وثقه ابن معين. وذكره ابن حبان في \"الثفات\".\nانظر: \"الثقات\" لابن حبان ٦/ ٤١٢، \"تاريخ الإسلام\" للذهبي ٩/ ١٦٩.\n(١) [٣٢٣٤] الحكم على الإسناد:\nإسناده ضعيف جدا؛ المسيب متروك، وإسماعيل بن عيسى مختلف فيه، ثم إنه بلاغ فلا يثبت خبر غيبي بمثله.\nالتخريج:\nالخبر ذكره الواحدي في \"الوسيط\" ٤/ ٣٤٨، والشوكاني في \"فتح القدير\" ٥/ ٢٨٥.\n(٢) جعل المصنف في معنى الآية قولين، وعامة المفسرين يجعلون هذين القولين قولا واحدا.\n\"جامع البيان\" للطبري ٢٩/ ٦٥، \"النكت والعيون\" للماوردي ٦/ ٨٥، \"الوسيط\" للواحدي ٤/ ٣٤٨، \"معالم التنزيل\" للبغوي ٢/ ٢٧٧.\n(٣) \"مفردات ألفاظ القرآن\" للراغب (ص ٢٥٥)، \"إيجاز البيان\" لبيان الحق النيسابوري ٢/ ٢٧٧.\n(٤) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٥ واختاره. =","vol":"27","page":316},{"text":"غسالة جروحهم وقروحهم (١).\nوقال الضحاك (٢)، والربيع (٣): هو شجر يأكله أهل النار.\n\n<span data-type=\"title\" id=toc-5789>٣٧ </span>- ﴿لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ (٣٧)﴾ المذنبون. وهم: الكافرون (٤).\n\n<span data-type=\"title\" id=toc-5790>٣٨ </span>- قوله تعالى: ﴿فَلَا أُقْسِمُ﴾ أقسم (٥) ﴿بِمَا تُبْصِرُونَ﴾.\n\n<span data-type=\"title\" id=toc-5791>٣٩ </span>- ﴿وَمَا لَا تُبْصِرُونَ (٣٩)﴾\nأي: ما ترون، وما لا ترون (٦). وأراد: جميع المكونات\n_________\n= وهو قول الفراء في \"معاني القرآن\" ٣/ ١٨٣، والبخاري كتاب التفسير، باب سورة الحاقة، والراغب في \"مفردات ألفاظ القرآن\" (ص ٦٠٧).\n(١) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦٨، \"معاني القرآن\" للأخفش ٢/ ٧١٣، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٤)، \"القرطين\" لابن مطرف الكناني (ص ١٨٠)، \"جامع البيان\" للطبري ٢٩/ ٦٥، \"معاني القرآن\" للزجاج ٥/ ٢١٨.\n(٢) أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٣. وذكره البغوي في \"معالم التنزيل\" ٨/ ٢١٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٦١، وابن الجوزي في \"زاد المسير\" ٨/ ٣٥٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٧٣.\n(٣) هو الربيع بن أنس. وقوله: ذكره الماوردي في \"النكت والعيون\" ٦/ ٨٥، والسمعاني في \"تفسير القرآن\" ٦/ ٤١، والبغوي في \"معالم التنزيل\" ٨/ ٢١٣، وابن الجوزي في \"زاد المسير\" ٨/ ٣٥٤، والقرطبي ١٨/ ٢٧٣.\n(٤) \"جامع البيان\" للطبري ٢٩/ ٦٥، \"معالم التنزيل\" للبغوي ٨/ ٢١٣.\n(٥) \"النكت والعيون\" للماوردي ٦/ ٨٦.\nقال ابن عاشور في \"التحرير والتنوير\" ١٤/ ١٤١: (لا أقسم) صيغة تحقيق قسم، وأصلها امتناع من القسم امتناع تحرج من أن يحلف بالمقسم به خشية الحنث، فشاع استعمال ذلك في كل قسم يراد تحقيقه، واعتبر حرف (لا) كالمزيد. ا. هـ.\n(٦) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٦.","vol":"27","page":317},{"text":"والموجودات (١). وقيل: بالدنيا والآخرة (٢). وقيل: ما في ظهر الأرض والسماء وما في بطنهما. وقيل: الأجسام والأرواح. وقيل: النعم الظاهرة والباطنة (٣).\nوقال جعفر الصادق: ﴿ما يبصرون﴾ من صنعي في ملكي، ﴿وما لا يبصرون﴾ من بري بأوليائي (٤).\nوقال الجنيد: ﴿بما تبصرون﴾ من آثار الرسالة والوحي على حبيبي محمد - ﷺ -، ﴿وما لا تبصرون﴾ من السر معه ليلة الإسراء (٥).\nوقيل: ما أظهر الله تعالى عليه الملائكة كاللوح والقلم، وما استأثر بعلمه فلم (٦) يطلع عليه أحدًا (٧).\nوقيل: ﴿ما تبصرون﴾ الإنس ﴿وما لا تبصرون﴾ الجن والملائكة (٨).\nوقال ابن عطاء: ﴿ما تبصرون﴾ من آثار القدرة، ﴿وما لا تبصرون﴾\n_________\n(١) \"الوسيط\" للواحدي ٤/ ٣٤٨.\n(٢) قاله قتادة. ذكره البغوي في \"معالم التنزيل\" ٨/ ٢١٤.\n(٣) كل ما سبق من الأقوال حكاه البغوي في \"معالم التنزيل\" ٨/ ٢١٤ كسياق المصنف.\n(٤) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" ٣٤٨/ ب.\n(٥) ذكره السلمي في \"حقائق التفسير\" ٣٤٨/ ب.\nوفيه: وما لا تبصرون من سر القدرة.\n(٦) في الأصل: فلن، وما أثبته من (ت).\n(٧) ذكره السلمي في \"حقائق التفسير\" ٣٤٨/ ب، ٣٤٩/أونسبه للحسين بن الفضل، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢١٤ كالمصنف.\n(٨) \"معالم التنزيل\" للبغوي ٨/ ٢١٤.","vol":"27","page":318},{"text":"من أسرار القدرة (١).\n\n<span data-type=\"title\" id=toc-5792>٤٠ </span>- ﴿إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ (٤٠)﴾ أي: تلاوة محمد وتبليغه (٢).\nوقيل: لقول مرسل رسول كريم، فحذف كقوله: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ (٣) وبابه (٤).\n\n<span data-type=\"title\" id=toc-5793>٤١ </span>- ﴿وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلًا مَا تُؤْمِنُونَ (٤١) وَلَا بِقَوْلِ كَاهِنٍ قَلِيلًا مَا تَذَكَّرُونَ <span data-type=\"title\" id=toc-5794>(٤٢)﴾</span>.\nقرأ ابن عامر، وابن كثير، ويعقوب، وأبو حاتم: (يؤمنون) و(يذكرون) بالياء فيهما (٥). غيرهم: بالتاء فيهما (٦).\n_________\n(١) ابن عطاء هو: أبو العباس أحمد بن محمد الأدمي، وقوله لم أجده.\n(٢) \"الوسيط\" للواحدي ٤/ ٤٢٣، \"معالم التنزيل\" للبغوي ٨/ ٢١٤، \"وضح البرهان\" للنيسابوري ٢/ ٤٣٣، \"إيجاز البيان\" للنيسابوري ٢/ ٢٧٨.\nقال ابن عاشور في \"التحرير والتنوير\" ١٤/ ١٤١: وإضافة قول إلى رسول لأنه الَّذي بلغه فهو قائله، والإضافة لأدنى ملابسة. ا. هـ.\n(٣) يوسف: ٨٢.\n(٤) قال ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٨٤): لم يرد أنَّه قول الرسول، وإنما أراد: أنَّه قول رسول عن الله جل وعز، وفي الرسول ما دل على ذلك؛ فاكتفى به من أن يقول: عن الله. وانظر: \"النكت والعيون\" للماوردي ٦/ ٨٦.\nقال ابن عاشور في \"التحرير والتنوير\" ١٤/ ١٤٢: وفي لفظ (رسول) إيذان بأن القول قول مرسله، أي: الله تعالى. وقد أكد هذا المعنى بقوله عقبه ﴿تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ (٤٣)﴾. ا. هـ.\n(٥) \"السبعة\" لابن مجاهد (ص ٦٤٨)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٥.\nولم أجد من نسبها لأبي حاتم. ووجه هذِه القراءة أنها على الغيبة كما في \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٣.\n(٦) \"السبعة\" لابن مجاهد (ص ٦٤٨)، \"المبسوط في القراءات العشر\" لابن مهران =","vol":"27","page":319},{"text":"<span data-type=\"title\" id=toc-5795>٤٣ </span>- ﴿تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ﴾.\n\n<span data-type=\"title\" id=toc-5796>٤٤ </span>- ﴿وَلَوْ تَقَوَّلَ﴾ تخرص، وافتعل، واختلق (١)\n﴿عَلَيْنَا بَعْضَ الْأَقَاوِيلِ﴾.\n\n<span data-type=\"title\" id=toc-5797>٤٥ </span>- ﴿لَأَخَذْنَا مِنْهُ بِالْيَمِينِ (٤٥)﴾\nقيل: مِنْ صلة، مجازه: لعاقبناه وانتقمنا منه بالحق (٢)، كقوله: ﴿قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (٢٨)﴾ (٣) من قبل الحق (٤). وقال ابن عباس - ﵁ -: لأخذناه بالقوة والقدرة (٥)، كقول الشاعر (٦):\n_________\n= (ص ٣٨٠)، \"التيسير\" للداني (ص ١٧٤).\nووجهها: أنها على الخطاب كما في \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٣.\n(١) \"معالم التنزيل\" للبغوي ٨/ ٢١٤.\n(٢) \"معالم التنزيل\" للبغوي ٨/ ٢١٤.\n(٣) الصافات: ٢٨.\n(٤) قاله الحكم. أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٣، \"النكت والعيون\" للماوردي ٦/ ٨٦ وزاد نسبته للسدي.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٢١٤، \"إيجاز البيان\" لبيان الحق النيسابوري ٢/ ٢٧٨.\n(٥) أخرجه عبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٣ بلفظ: بقدرة. وذكره البغوي في \"معالم التنزيل\" ٨/ ٢١٤.\nواعتمد هذا القول الفراء في \"معاني القرآن\" ٣/ ١٨٣، والطبري في \"جامع البيان\" ٢٩/ ٦٦، ومكي في \"تفسير مشكل القرآن\" (ص ٣٥٤) ولم ينسبوه لابن عباس، والماوردي في \"النكت والعيون\" ٦/ ٨٦ ونسبه لمجاهد.\n(٦) هو الشماخ كما جاء مصرحا به في (ت)، وهو الشماخ بن ضرار التغلبي.","vol":"27","page":320},{"text":"إذا ما راية رُفعت لمجد ... تلقّاها عرابةُ باليمين\nأي: بالقوة (١).\nوقيل: معناه: لأخذنا منه باليد اليمنى من يديه، وهو في مثل معنى: لأذللناه وأهنّاه. وهدا كقول ذي السلطان إذا أراد الاستخفاف ببعض من بين يديه وإهانته ببعض أعوانه: خذ بيده فأقمه. واعتمد ابن جرير هذا التأويل (٢).\n\n<span data-type=\"title\" id=toc-5798>٤٦ </span>- ﴿ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ (٤٦)﴾ أي: نياط القلب.\nعن ابن عباس - ﵄ - (٣)، وأكثر الناس (٤).\n_________\n= وهو في \"ديوانه\" (ص ٣٣٦) من قصيدة يمدح بها عرابة الأوسي صاحب رسول الله - ﷺ -.\nوهو في: \"المحتسب\" لابن جني ٢/ ٢٣٤، \"الخصائص\" لابن جني ٣/ ٢٤٩، \"معاني القرآن\" للفراء ٢/ ٣٨٥، \"معاني القرآن\" للزجاج ٥/ ٢١٨، \"مفردات ألفاظ القرآن\" للراغب (ص ٨٩٣)، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٤٢)، \"الإصابة\" لابن حجر ٤/ ٢٣٤، \"سمط اللآلئ\" للبكري ١/ ٦٠٧.\n(١) قاله ابن قتيبة ولفظه: أخذها بقوة ونشاط.\n(٢) \"جامع البيان\" للطبري ٢٩/ ٦٦.\nوقول المصنف: واعتمد ابن جرير هذا القول. غير جيد، بل اعتمد القول السابق كما سبق بيانه، ولذا صدر هذا القول بقوله: وقيل ..\n(٣) أخرجه وكيع في \"الزهد\" ١/ ٢٨٤ (٦١)، والطبري في \"جامع البيان\" ٢٩/ ٦٧، والحاكم في \"المستدرك\" ٢/ ٥٠١ من طرق عنه.\n(٤) \"جامع البيان\" للطبري ٢٩/ ٦٦ - ٦٧ وحكاه عن أهل التأويل عامة.\nوأسنده إلى سعيد بن جبير، ومجاهد، وقتادة، وابن زيد، والضحاك. =","vol":"27","page":321},{"text":"وقال قتادة: حبل القلب (١).\nوقال مجاهد: الحبل الَّذي في الظهر (٢).\nوقيل: هو عرق من العلباء والحلقوم (٣).\n\n<span data-type=\"title\" id=toc-5799>٤٧ </span>- ﴿فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ (٤٧)﴾\nمانعين، يحجزوننا عن عقوبته وما نفعله به، وإنما جمع وهو فعل واحد، ردا على معناه، كقوله: ﴿لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ﴾ (٤).\nوقال - ﷺ -: \"لن (٥) تحل الغنائم لأحد أسود الرأس قبلكم\" (٦).\n_________\n= وقال البغوي في \"معالم التنزيل\" ٨/ ٢١٥: هو قول أكثر المفسرين. واختاره ابن قتيبة في \"غريب تفسير القرآن\" (ص ٤٨٤).\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٥، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٣، والطبري في \"جامع البيان\" ٢٩/ ٦٧.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٣، والطبري في \"جامع البيان\" ٢٩/ ٦٧.\n(٣) قاله الكلبي: ذكره الماوردي في \"النكت والعيون\" ٦/ ٨٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٧٦ وفيه قوله:\nوالعلباء: عصب العنق، وهما علباوان بينهما ينبت العرق.\n(٤) البقرة: ٢٨٥. وانظر: \"معاني القرآن\" للفراء ٣/ ١٨٣، \"جامع البيان\" للطبري ٢٩/ ٦٨ والمذكور نص عبارته في \"معاني القرآن\" للزجاج ٥/ ٢١٨، \"معالم التنزيل\" للبغوي ٨/ ٢١٥.\n(٥) في (ت): لا.\n(٦) لم أجده في شيء من كتب السنة.\nوذكره الفراء في \"معاني القرآن\" ٣/ ١٨٣ ولفظه: وذكر الأعمش في حديث النبي =","vol":"27","page":322},{"text":"لفظه واحد، ومعناه الجمع (١).\n\n<span data-type=\"title\" id=toc-5800>٤٨ </span>- ﴿وَإِنَّهُ﴾ يعني: القرآن (٢) ﴿لَتَذْكِرَةٌ لِلْمُتَّقِينَ﴾.\n\n<span data-type=\"title\" id=toc-5801>٤٩ </span>- ﴿وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ (٤٩) وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ <span data-type=\"title\" id=toc-5802>(٥٠)﴾</span>\nيوم القيامة، إذا رأوا ثواب متابعيه وقد خالفوه (٣).\n\n<span data-type=\"title\" id=toc-5803>٥١ </span>- ﴿وَإِنَّهُ لَحَقُّ الْيَقِينِ (٥١)﴾\nأضافه إلى نفسه لاختلاف اللفظين (٤).\n\n<span data-type=\"title\" id=toc-5804>٥٢ </span>- ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ﴾\nالَّذي كل شيء في جنب عظمته صغير (٥).\n_________\n= - ﷺ - قال: \"لم تحل الغنائم لأحد سود الرءوس إلا لنبيكم - ﷺ -\".\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٧٦.\n(١) \"معاني القرآن\" للفراء ٣/ ١٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٧٦.\n(٢) قاله قتادة. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٨، عبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٤ واختاره الطبري، والماوردي في \"النكت والعيون\" ٦/ ٨٧.\n(٣) قاله قتادة. أخرجه عبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٤.\nوانظر: \"جامع البيان\" للطبري ٢٩/ ٦٨، \"معالم التنزيل\" للبغوي ٨/ ٢١٥.\n(٤) \"معالم التنزيل\" للبغوي ٨/ ٢١٥.\n(٥) \"جامع البيان\" للطبري ٢٩/ ٦٨.","vol":"27","page":323},{"text":"<span data-type=\"title\" id=toc-5805>٧٠ - سُورَة المعارج</span>","vol":"27","page":325},{"text":"سورة المعارج\nمكية (١)، وهي ألف (و) (٢) واحد وستون حرفًا (٣)، ومائتان وست عشرة كلمة، وأربع وأربعون آية (٤).\n[٣٢٣٥] أخبرنا محمد بن القاسم (٥)، حدثنا إسماعيل بن نُجيد (٦)، حدثنا محمد بن إبراهيم بن سعيد (٧)، حدثنا سعيد بن حفص (٨)، قال: قرأت على معقل بن عُبيد الله (٩) عن عكرمة بن\n_________\n(١) قاله ابن عباس. أخرجه ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٤.\nوابن الزبير. أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٥، وعكرمة، والحسن. أخرجه عنهما البيهقي في \"دلائل النبوة\" ٧/ ١٤٣، وحكى البقاعي في \"مصاعد النظر\" ٣/ ١١٨ الإجماع على ذلك.\n(٢) ساقطة من الأصل، (ت).\n(٣) كذا. وهو كذلك في \"عمدة القاري\" للعيني ١٦/ ١١٧، وفي (ت)، \"البيان في عبد آي القرآن\" للداني (ص ٢٥٤)، و\"القول الوجيز\" للسمين الحلبي (ص ٣٢٤) وثمانمائة وإحدى وستون حرفا.\n(٤) \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٤، \"البيان في عد آي القرآن\" للداني (ص ٢٥٤)، \"مصاعد النظر\" للبقاعي ٣/ ١١٩، \"القول الوجيز\" للسمين الحلبي (ص ٣٢٤).\n(٥) أبو الحسن النيسابوري، لم يذكر بجرح أو تعديل.\n(٦) أبو عمرو النيسابوري، قال ابن الجوزي: كان ثقة.\n(٧) أبو عبد الله البوشنجي، ثقة حافظ.\n(٨) أبو عمرو الحراني، صدوق تغير في آخر عمره.\n(٩) أبو عبد الله العبسي، صدوق يخطئ.","vol":"27","page":327},{"text":"خالد (١) عن سعيد بن جبير (٢) عن ابن عباس عن أبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة سأل سائل أعطاه الله ثواب الذين هم لأماناتهم وعهدهم راعون، والذين هم على صلاتهم يحافظون\" (٣).\n_________\n(١) ابن العاص، ثقة.\n(٢) ثقة، ثبت، فقيه.\n(٣) [٣٢٣٥] الحكم على الإسناد:\nإسناده ضعيف، ومتنه موضوع.\nسعيد بن حفص: صدوق تغير في آخر عمره، ومحمد بن إبراهيم لا أدري هل كان سماعه منه قبل التغير أم بعده، ومعقل: صدوق يخطئ.\nالتخريج:\nتابع سعيد بن جبير اثنان بإسنادين واهيين:\n١ - عكرمة: ذكره الخليلي في \"الإرشاد\" كما في \"الآلئ المصنوعة\" للسيوطي ١/ ٢٢٧ من طريق نوح بن أبي مريم عن رجل عن عكرمة. وهذا إسناد ساقط.\n٢ - أبو نضرة: رواه المصنف في سورة الجمعة كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ٢٨ من طريق نوح عن زيد العمي عن أبي نضرة. وهو كسابقه.\nوالحديث سبق الكلام عليه.","vol":"27","page":328},{"text":"قوله تعالى:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5806>١ </span>- ﴿سَأَلَ سَائِلٌ﴾\nقرأ أهل المدينة والشام (سأل) بغير همز مثل: قال (١).\nوقرأ الباقون بالهمز (٢)، واختاره أبو عبيد، وأبو حاتم.\nفمن قرأ بالهمز فهو من السؤال لا غير (٣)، وله وجهان:\nأحدهما (٤): أن تكون الباء في قوله: ﴿بِعَذَابٍ﴾ بمعنى: كقوله: ﴿فَاسْأَلْ بِهِ خَبِيرًا﴾ (٥) أي: عنه.\nوقال علقمة بن عبدة (٦):\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٦٥٠)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٤، \"التيسير\" للداني (ص ١٧٤).\nوفي (ت): قرأ نافع، وأبو جعفر، وشيبة، والأعرج، والزهري، وطلحة، وابن عامر، والمغيرة، وأبو حيوة. ثم ذكرها.\n(٢) \"السبعة\" لابن مجاهد (ص ٦٥٠)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٠، \"جامع البيان\" للطبري ٢٩/ ٦٩.\n(٣) \"الحجة\" لابن زنجلة (ص ٧٢٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٤.\n(٤) \"جامع البيان\" للطبري ٢٩/ ٦٩، \"معاني القرآن\" للزجاج ٥/ ٢١٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٥.\n(٥) الفرقان: ٥٩.\n(٦) هو في \"ديوانه\" (ص ١١).\nوينظر في: \"المفضليات\" للمفضل الضبي (ص ٣٩٢)، \"تأويل مشكل القرآن\" =","vol":"27","page":329},{"text":"فإن تسألوني بالنساء فإنني ... بصير بأدواء النساء طبيب\nأي: عن النساء.\nومعنى الآية: سأل سائل عن عذاب ﴿وَاقِعٍ﴾، أي: نازل كائن على من ينزل ولمن هو؟ فقال الله تعالى مبينا مجيبا له:\n\n<span data-type=\"title\" id=toc-5807>٢ </span>- ﴿لِلْكَافِرِينَ﴾\nوهذا قول الحسن (١)، وقتادة (٢) قالا: كان هذا بمكة لما بعث الله سبحانه محمدا - ﷺ - إليهم، وخوفهم بالعذاب والنكال، قال المشركون بعضهم لبعض: من أهل هذا العذاب؟ سلوا محمد - ﷺ - لمن هو؟ وعلى من ينزل؟ وبمن يقع؟ فبين الله تعالى وأنزل: ﴿سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (١) لِلْكَافِرِينَ﴾.\nوالوجه الآخر: أن تكون الباء صلة، ومعنى الآية: دعا داع،\n_________\n= لابن قتيبة (ص ٥٦٨)، \"أدب الكاتب\" لابن قتيبة (ص ٣٩٧)، \"حماسة البحتري\" (ص ١٨١).\n(١) أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢١٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٦٤، والثعالبي في \"الجواهر الحسان\" ٥/ ٤٨١.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٦، والطبري في \"جامع البيان\" ٦٩/ ٢٩ بلفظ: سأل سائل عن عذاب واقع.\nوالقول كما ذكره المصنف في \"معالم التنزيل\" للبغوي ٨/ ٢١٩، \"المحرر الوجيز\" لابن عطية ٥/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٧٩، \"الجواهر الحسان\" للثعالبي ٥/ ٤٨١ - ٤٨٢.","vol":"27","page":330},{"text":"وسأل سائل عذابا واقعا للكافرين، أي: على الكافرين. اللام بمعنى على (١) وهو النضر بن الحارث حيث دعا على نفسه، وسأل العذاب، فقال: ﴿اللَّهُمَّ إِنْ كَانَ هَذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ﴾ (٢) الآية فنزل به ما سأل يوم بدر، فقتل صبرا (٣)، ولم يقبل منه الإسلام، ولم يقتل من الأسرى يومئذ غيره، وغير عقبة بن أبي معيط وهذا قول ابن عباس (٤)، ومجاهد (٥).\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١٨٣، \"جامع البيان\" للطبري ٢٩/ ٧٠، \"العظمة\" لأبي الشيخ ٢/ ٤٧٥ من قول ابن إسحاق، السمعاني في \"تفسير القرآن\" ٦/ ٤٤، والبغوي في \"معالم التنزيل\" ٨/ ٢١٩.\nوحكاه النحاس في \"إعراب القرآن\" ٥/ ٢٨ عن الفراء ثم قال: وظاهر القرآن على غير ما قال وأهل التأويل على غير قوله.\n(٢) الأنفال: ٣٢.\n(٣) الصبر: هو نصب الإنسان للقتل، وكل من قتل في غير معركة ولا حرب ولا خطأ فإنه مقتول صبرا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٨.\n(٤) أخرجه الفريابي، وعبد بن حميد، والنسائي في \"التفسير\" ٢/ ٤٦٣، وابن أبي حاتم، والحاكم في \"المستدرك\" ٢/ ٥٠٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٦٩، وسعيد بن منصور وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٠.\nوالقول بلا نسبة في \"معاني القرآن\" للفراء ٣/ ١٨٣، \"أسباب النزول\" للواحدي (ص ٤٦٦)، وهو قول الجمهور كما حكاه عنهم ابن الجوزي في \"زاد المسير\" ٨/ ٣٥٧.","vol":"27","page":331},{"text":"وسُئل سفيان بن عيينة (١) عن قول الله ﷿ ﴿سَأَلَ سَائِلٌ﴾ فيمن نزلت؟ فقال: لقد سألتني عن مسألة ما سألني عنها أحد قبلك، حدثني أبي (٢)، عن جعفر بن محمد (٣)، عن آبائه قال: لما كان رسول الله - ﷺ - بغدير خم (٤) نادى الناس، فاجتمعوا فأخذ بيد على ﵇ (٥) فقال: \"من كنت مولاه فعلي مولاه\" فشاع ذلك، وطاف (٦) في البلاد، فبلغ ذلك الحارث بن النعمان الفهري، فأتى رسول الله - ﷺ - على ناقته حتَّى أتى الأبطح (٧)، فنزل عن ناقته، فأناخها وعقلها، ثم أتى النبي - ﷺوهو في ملأ من أصحابه، فقال: يا محمد، أمرتنا عن الله أن نشهد أن لا إله إلا الله، وأنك رسول الله فقبلناه\n_________\n(١) ثقة حافظ فقيه إمام حجة، إلا أنَّه تغير حفظه بأخرة، وكان ربما دلس، لكن من الثقات.\n(٢) عيينة بن أبي عمران الهلالي، روى عن الحسن، وعنه ابنه سفيان. قال يحيى بن معين ما سمعت أحدًا حدث عنه غير ابنه سفيان. \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٣١.\n(٣) أبو عبد الله الهاشمي، صدوق فقيه إمام.\n(٤) خم: واد بني مكة والمدينة عند الجحفة به غدير، عنده خطب النبي - ﷺ -. \"معجم البلدان\" لياقوت ٢/ ٣٨٩.\n(٥) في (ت): - ﵁ -.\n(٦) في (ت): وطار.\n(٧) الأبطح: في الأصل: كل مسيل فيه دقاق الحصى. والأبطح: يضاف إلى مكة، وإلى منى، لأن المسافة بينه وبينهما واحدة، وربما كان إلى منى أقرب، وهو المحصب.\nانظر: \"معجم البلدان\" لياقوت ١/ ٧٤.","vol":"27","page":332},{"text":"منك، وأمرتنا أن نصلي خمسا فقبلناه منك، وأمرتنا بالزكاة فقبلناه منك، وأمرتنا أن نصوم شهرا فقبلناه، وأمرتنا بالحج فقبلناه، ثم لم ترض بهذا حتَّى رفعت بضبعي (١) ابن عمك ففضلته علينا، وقلت: \"من كنت مولاه فعلي مولاه\" فهذا شيء منك أم من الله تعالى؟ فقال: \"والله الَّذي لا إله إلا هو إن هذا من الله\"، فولى الحارث بن النعمان يريد راحلته وهو يقول: اللهم إن كان ما يقول محمد حقا ﴿فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِنَ السَّمَاءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ﴾ فما وصل إليها حتَّى رماه الله بحجر، فسقط على هامته (٢) وخرج من دبره فقتله؛ وأنزل الله تعالى: ﴿سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ (١) لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (٢)﴾ (٣).\n_________\n(١) الضبع: بسكون الباء: وسط العضد. وقيل: هو ما تحت الإبط، ويقال للإبط الضبع، للمجاورة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٧٣.\n(٢) الهامة: الرأس. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٨٤.\n(٣) الحكم على الإسناد:\nإسناده معضل، وخبر منكر.\nفالمصنف علقه عن سفيان بن عيينة، وبينهما مفاوز.\nووالد ابن عيينة قال ابن معين: ما سمعت أحدا حدث عنه غير ابنه سفيان. ا. هـ وعليه: فهو مجهول.\nوسلسلة جعفر بن محمد عن آبائه ركب عليها أحاديث باطلة كثيرة.\nالتخريج:\nالحديث: أخرجه ابن البطريق في \"خصائص الوحي المبين\" (ص ٣١ - ٣٢)، والجويني في \"فرائد السمطين\" ١/ ٨٢ - ٨٣ من طريق المصنف إلى ابن عيينة. =","vol":"27","page":333},{"text":"ومن قرأ بغير همز فله وجهان: أحدهما (١): أنَّه لغة في السؤال، تقول العرب: سأل يسأل، وسال يسأل مثل: نال ينال، وخاف يخاف.\n_________\n= وإلى تفسير الثعلبي عزاه يوسف بن المطهر الحلي الرافضي في \"منهاج الكرامة\" (ص ١٤٩)، وتعقبه شيخ الإسلام ابن تيمية في \"منهاج السنة\" ٤/ ١٠ - ١٥ بقوله: هذا الحديث كذب باتفاق أهل الحديث. ثم أخذ رحمه الله تعالى يبين كذبه من وجوه ذكرها منها:\n١ - اتفق الناس على أن ما قاله النبي - ﷺ - بـ \"غدير خم\" كان بعد مرجعه من حجة الوداع، والخبر فيه أن الحارث بن النعمان أتى الأبطح، والنبي - ﷺ - لم يرجع إلى مكة بعد الغدير.\n٢ - في الخبر: أن ﴿سأل سائل ..﴾ نزلت عندئذ، وهي إنما نزلت قبل الهجرة بمكة.\n٣ - في الخبر: أن قوله: \"وإذا قالوا اللهم ... الآية\" نزلت عندئذ، وهي بالاتفاق نزلت عقيب بدر.\n٤ - أن الحارث بن النعمان هذا مجهول لا يدرى عنه شيء، ولو كان هذا المجهول قد نزل عليه حجر خرق هامته حتَّى خرج من دبره لكان آية من جنس أصحاب الفيل، وذلك مما تتوافر الدواعي والهمم على نقله. ا. هـ مختصرا.\nوأما قوله: \"من كنت مولاه فعلي مولاه\" فهو حديث صحيح ثابت متواتر من حديث ثلاثين من صحابة النبي -ﷺ-، وشهدوا به لعلي لما نوزع أيام خلافته قاله الإمام أحمد بن حنبل.\nانظر: \"لقط اللآلئ المتناثرة في الأحاديث المتواترة\" لأبي الفيض الزبيدي (ص ٢٠٥)، \"نظم المتناثر من الحديث المتواتر\" لمحمد بن جعفر الكتاني (ص ٢٣٢)، \"سلسلة الأحاديث الصحيحة\" للألباني ٤/ ٣٣٠.\n(١) \"إعراب القرآن\" للنحاس ٥/ ٢٧، \"الحجة\" لابن زنجلة (ص ٧٢٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٤، \"معالم التنزيل\" للبغوي ٨/ ٢١٩.\nوقد حكم النحاس على هذا الوجه بالشذوذ.","vol":"27","page":334},{"text":"والثاني (١): أن يكون من السيل (٢).\nقال زيد بن ثابت <span data-type=\"title\" id=toc-5808>(٣)</span>، وعبد الرحمن بن زيد بن أسلم (٤): سأل واد من أودية جهنم، يقال له: سائل.\n\n٣ - ﴿مِنَ اللَّهِ ذِي الْمَعَارِجِ (٣)﴾ قال ابن عباس: يعني: ذي السموات (٥).\n_________\n(١) \"جامع البيان\" للطبري ٢٩/ ٦٩ ونسبه لبعض قراء المدينة، \"إعراب القرآن\" للنحاس ٥/ ٢٧، \"الحجة\" لابن زنجلة (ص ٧٢٠) حكاه عن المبرد وقواه، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٥.\n(٢) جاء في (ت): والأول أحسن. ومثله في \"معالم التنزيل\" للبغوي ٨/ ٢١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٨٠.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٦٤، وابن الجوزي في \"زاد المسير\" ٨/ ٣٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٧٩، والبلنسي في \"تفسير مبهمات القرآن\" ٢/ ٦٤٨، والثعالبي في \"الجواهر الحسان في تفسير القرآن\" ٥/ ٤٨١.\n(٤) أخرجه الإمام الطبري في \"جامع البيان\" ٢٩/ ٧٠ عنه قال: قال بعض أهل العلم. فذكره.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٢١٩، وابن الجوزي في \"زاد المسير\" ٨/ ٣٥٨، والبلنسي في \"تفسير مبهمات القرآن\" ٢/ ٦٤٩، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٢٥ ثم قال: وهذا القول ضعيف بعيد عن المراد، والصحيح الأول لدلالة السياق عليه. ا. هـ.\nوأخرج عبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٦ عن ابن عباس قال: سأل: واد في جهنم.\nقال ابن عطية في \"المحرر الوجيز\" ٥/ ٣٦٥: ويحتمل إن لم يصح أمر الوادي أن يكون الإخبار عن نفوذ القدر بذلك العذاب قد استعير له لفظ السيل لما عهد من نفوذ السيل وتعميمه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٠، وابن عطية في \"المحرر الوجيز\" =","vol":"27","page":335},{"text":"وقال ابن كيسان: المعارج: الفتق الَّذي بين كل سماءين وأرضين (١).\nوقال قتادة: ذي الفواضل والنعم (٢).\nوقال سعيد بن جبير: ذي الدرجات (٣).\nوقال القرظي: ذي الفضائل العالية <span data-type=\"title\" id=toc-5809>(٤)</span>.\nوقال مجاهد: معارج الملائكة (٥).\n\n٤ - (يعرج) بالياء الكسائي.\nوهي قراءة ابن مسعود، واختيار أبي عبيد (٦)\n_________\n= ٥/ ٣٦٥، وابن الجوزي في \"زاد المسير\" ٨/ ٣٥٩، وأبو حيان في \"البحر المحيط\" ٨/ ٣٢٧.\n(١) لم أجده.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٦، والطبري في \"جامع البيان\" ٢٩/ ٧٠، وذكره الما وردي في \"النكت والعيون\" ٦/ ٩٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٢٠، وابن الجوزي في \"زاد المسير\" ٨/ ٣٥٩.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٠.\nوأخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٠ عن سعيد، عن ابن عباس من قوله.\n(٤) لم أجده.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٠ وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٦، وأبو الشيخ في \"العظمة\" ٣/ ١٠٤٧ كلهم بلفظ: معارج السماء.\nوجاء في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٥): يريد: معارج الملائكة.\n(٦) \"معاني القرآن\" للفراء ٣/ ١٨٤، \"جامع البيان\" للطبري ٢٩/ ٧٢، \"السبعة\" لابن مجاهد (ص ٦٥٠)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨١)، =","vol":"27","page":336},{"text":"غيرهم: بالتاء (١).\n﴿الْمَلَائِكَةُ وَالرُّوحُ﴾، وهو جبريل ﵇ (٢).\n﴿إِلَيْهِ﴾ إلى الله تعالى (٣) ﴿فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ﴾ من سني الدنيا لو صعد غير الملائكة، وذلك أنها تصعد من منتهى أمر الله من أسفل الأرض السابعة إلى منتهى أمره من فوق السماء السابعة (٤).\n_________\n= \"إعراب القرآن\" للنحاس ٥/ ٢٨، \"تفسير عبد بن حميد\" كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٦، \"مسند ابن الجعد\" (٢٥٢٠). ووجه هذِه القراءة أن التأنيث للملائكة غير حقيقي.\n\"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٥، \"إعراب القراءات الشاذة\" للعكبري ٢/ ٦١٨، وذكر اختيار أبي عبيد، لم أجده.\n(١) \"معاني القرآن\" للفراء ٣/ ١٨٤، \"جامع البيان\" للطبري ٢٩/ ٧٢، \"السبعة\" لابن مجاهد (ص ٦٥٠)، \"التيسير\" للداني (ص ١٧٤).\n(٢) ذكره الطبري في \"جامع البيان\" ٢٩/ ٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٢٠.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٢٦: يحتمل أن يكون المراد به جبريل، ويكون من باب عطف الخاص على العام. ويحتمل أن يكون اسم جنس لأرواح بني آدم، فإنها إذا قبضت يصعد بها إلى السماء. ا. هـ.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٩/ ٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٢٠.\nوهذا هو التفسير الَّذي يوافق المذهب الحق، مذهب السلف الصالح رحمهم الله تعالى، المثبت لعلو الله تعالى على خلقه علوا حقيقيا.\nوالقرطبي عفا الله عنه يختصر كلام المصنف في غالب تفسيره، إلا أنَّه في هذا الموطن في \"الجامع لأحكام القرآن\" ١٨/ ٢٨١ ساق جملة من الأقوال التي تخالف هذِه العقيدة، ولم يذكر كلام المصنف هنا.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٩/ ٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٢٠.","vol":"27","page":337},{"text":"وروى ليث عن مجاهد ﴿فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ﴾، قال: من منتهى أمره من أسفل الأرضين إلى منتهى أمره من فوق السموات بمقدار خمسين ألف سنة، ويوم ﴿كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ﴾ (١) يعني بذلك نزول الأمر من السماء إلى الأرض ومن الأرض إلى السماء في يوم واحد فذلك مقدار ألف سنة، لأن ما بين السماء إلى الأرض مسيرة خمس مائة عام (٢).\n_________\n(١) السجدة: ٥.\n(٢) أخرجه ابن أبي الدنيا في كتاب \"الأهوال\" (ص ١٨٢) (١٦٤)، والطبري في \"جامع البيان\" ٢٩/ ٧١، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٠.\nوهذِه الآية التي في المعارج: ﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ (٤)﴾ وقوله تعالى في سورة الحج: ﴿وَإِنَّ يَوْمًا عِنْدَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ﴾ [آية: ٤٧] مع قوله تعالى في سورة السجدة: ﴿يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ (٥)﴾ [السجدة: ٥].\nفهذان الموضعان قد يوهم ظاهرهما التعارض، وقد جمع العلماء بينهما بوجهين:\nالأول: ما أخرجه ابن أبي حاتم عن ابن عباس قال: إن يوم الألف في سورة الحج هو أحد الأيام الستة التي خلق الله فيها السموات والأرض، ويوم الألف في سورة السجدة هو: مقدار سير الأمر وعروجه إليه تعالى، ويوم الخمسين ألف هو يوم القيامة.\nالثاني: أن المراد بجميعها يوم القيامة، وأن الاختلاف باعتبار حال المؤمن والكافر. ويدل لهذا قوله تعالى: ﴿فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ (٩) عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ (١٠)﴾ [المدثر: ٩ - ١٠].\nوروى أبو عبيد في \"فضائل القرآن\" (ص ٣٧٦)، وابن أبي حاتم عن ابن عباس أنَّه سئل عنهما فقال: هما يومان ذكرهما الله تعالى في كتابه الله أعلم بهما، ما أدري =","vol":"27","page":338},{"text":"وقال محمد بن إسحاق بن يسار: لو سار بنو آدم من الدنيا إلى موضع العرش ساروا خمسين ألف سنة قبل أن يقطعوه (١).\nوقال الحكم (٢)، وعكرمة (٣): هو مدة عمر الدنيا من أولها إلى آخرها: خمسون ألف سنة لا يدري أحد كم مضى وكم بقي إلا الله.\nوقال قتادة: هو يوم القيامة (٤)، وقال الحسن: هو يوم القيامة (٥). وليس يعني أن مقدار طوله هذا دون غيره، ولو كان كذلك لكانت له غاية تفنى فيها الجنّة والنار، ولكنه يقول: موقفهم الحساب حتَّى يفصل بين الناس خمسون ألف سنة من سني الدنيا، وذلك أن ليوم القيامة أولًا وليس له آخرًا، لأنه يوم ممدود، ولو كان له آخر لكان\n_________\n= ما هي، وأكره أن أقول فيهما ما لا أعلم.\nانظر: \"الإتقان في علوم القرآن\" للسيوطي ٦/ ٢٤٣٥، \"دفع إيهام الاضطراب عن آيات الكتاب\" للشنقيطي ١٠/ ٢٠٦. فالله أعلم بمراده.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨١.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٢. والحكم هو ابن أبان.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٦، والطبري في \"جامع البيان\" ٢٩/ ٧١ من طريق معمر، عن الحكم، عن عكرمة به.\nوأخشى أن تكون الواو في قوله: وقال الحكم، وعكرمة قد تحرفت عن (عن)، إذ أن الراوي عن عكرمة هو الحكم، والله أعلم.\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٧، والطبري في \"جامع البيان\" ٢٩/ ٧١.\n(٥) ذكره الماوردي في \"النكت والعيون\" ٦/ ٩٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٢.","vol":"27","page":339},{"text":"منقطعا (١).\nوقيل: معناه لو ولي محاسبة العباد في ذلك اليوم غير الله لم يفرغ منه في خمسين ألف سنة (٢).\nوهي رواية محمد بن الفضل عن الكلبي، قال: يقول: لو وليت حساب ذلك اليوم للملائكة والجن والإنس وطوقتهم محاسبتهم لم يفرغوا منه في خمسين ألف سنة، وأنا أفرغ منها في ساعة من نهار (٣).\nوقال يمان: هو يوم القيامة فيه خمسون موطنا كل موطن ألف سنة (٤)، وفيه تقديم وتأخير كأنه قال: ليس له دافع من الله في يوم كان مقداره خمسين ألف سنة تعرج الملائكة والروح إليه (٥).\nوروى أبو الجوزاء (٦)، وابن أبي طلحة (٧)، عن ابن عباس قال:\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ٧١، والبغوي في \"معالم التنزيل\" ٨/ ٢٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٢.\n(٢) ذكره أبو جعفر النحاس في \"إعراب القرآن\" ٥/ ٢٨، والماوردي في \"النكت والعيون\" ٦/ ٩٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٢١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٢، والكرماني في \"غرائب التفسير\" ٢/ ١٢٥٠.\n(٣) ذكره الزجاج في \"معاني القرآن\" ٥/ ١٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٢١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٢.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٢.\n(٥) \"معالم التنزيل\" للبغوي ٨/ ٢٢١.\n(٦) لم أجده.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧١، وابن المنذر، والبيهقي في \"البعث والنشور\" كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٦.","vol":"27","page":340},{"text":"هو يوم القيامة جعله الله على الكافرين مقدار خمسين ألف سنة، فأراد أن أهل الموقف يستطيلون ذلك اليوم (١).\n[٣٢٣٦] وأخبرنا ابن فنجويه (٢)، أخبرنا أبو بكر بن مالك القطيعي (٣)، حدثنا عبد الله بن أحمد بن حنبل (٤)، حدثني أبي (٥)، حدثنا حسن (٦)، حدثنا ابن لهيعة (٧)، حدثنا درّاج (٨)، عن أبي الهيثم (٩)، عن أبي سعيد الخدري، قال: قيل لرسول الله - ﷺ -: ﴿فِي\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٢ ثم قال:\nوهذا القول أحسن ما قيل في الآية إن شاء الله ثم استدل لذلك بحديث أبي سعيد الآتي بعد.\nوقد حكى الحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٢٦ - ١٢٧ أربعة أقوال في المعنى وهي كما يلي ملخصة:\n١ - أن المراد بذلك مسافة ما بين العرش العظيم إلى أسفل السافلين.\n٢ - أن المراد بذلك مدة بقاء الدنيا منذ خلق الله هذا العالم إلى قيام الساعة.\n٣ - أنَّه اليوم الفاصل بين الدنيا والآخرة. قال: وهو قول غريب جدا.\n٤ - أن المراد بذلك يوم القيامة. ثم أطال في الاستدلال لهذا القول وكأنه يرجحه. والله أعلم.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) أحمد بن جعفر، ثقة.\n(٤) أبو عبد الرحمن البغدادي، ثقة.\n(٥) إمام ثقة حافظ فقيه حجة.\n(٦) ابن موسى الأشيب البغدادي، ثقة.\n(٧) عبد الله بن لهيعة، صدوق، خلط بعد احتراق كتبه.\n(٨) ابن سمعان، صدوق، في حديثه عن أبي الهيثم ضعف.\n(٩) سليمان بن عمرو، ثقة.","vol":"27","page":341},{"text":"يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ﴾ ما أطول هذا اليوم؟ فقال رسول الله - ﷺ -: \"والذي نفسي بيده إنه ليخفف عن المؤمن حتَّى يكون أخف عليه من صلاة مكتوبة يصليها في الدنيا\" (١).\n_________\n(١) [٣٢٣٦] الحكم على الإسناد:\nإسناده ضعيف.\nدراج: في أحاديثه عن أبي الهيثم ضعف.\nابن لهيعة: فيه لين، ثم إن كتبه احترقت فساء حفظه.\nالتخريج:\nالحديث مداره على دراج، عن أبي الهيثم، عن أبي سعيد مرفوعا، ورواه عنه اثنان:\n١ - عبد الله بن لهيعة:\nرواه أحمد في \"المسند\" ٣/ ٧٥ (١١٧١٧)، وعنه المصنف، ورواه ابن أبي الدنيا في كتاب \"الأهوال\" (ص ١٨٢) (١٦٤ - ١٦٥)، وأبو يعلى في \"المسند\" ٢/ ١٣٤، وعنه الواحدي في \"الوسيط\" ٤/ ٣٥١ من طريق زهير بن حرب، ورواه ابن عدي في \"الكامل\" ٣/ ١١٤، وعنه البغوي في \"معالم التنزيل\" ٨/ ٢٢١، وفي \"شرح السنة\" ١٥/ ١٢٩ من طريق عبد الله بن سعيد الزهري.\nثلاثتهم (أحمد بن حنبل، وزهير بن حرب، وعبد الله الزهري) عن الحسن بن موسى، عن ابن لهيعة به.\n٢ - عمرو بن الحارث:\nرواه الطبري في \"جامع البيان\" ١٩/ ٧٧ عن يونس، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٢٩ من طريق حرملة بن يحيى كلاهما عن عبد الله بن وهب، عن عمرو به.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٢٨: دراج وشيخه: ضعيفان، والله أعلم.\nوقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٣٧: إسناده حسن على ضعف في راويه. =","vol":"27","page":342},{"text":"وقال إبراهيم التيمي: ما قدر ذلك اليوم على المؤمنين إلا كما بين الظهر والعصر (١).\n\n<span data-type=\"title\" id=toc-5810>٥ </span>- ﴿فَاصْبِرْ صَبْرًا جَمِيلًا (٥) إِنَّهُمْ يَرَوْنَهُ﴾ يعني: العذاب ﴿بَعِيدًا﴾\n\n<span data-type=\"title\" id=toc-5812>٧ </span>- ﴿وَنَرَاهُ قَرِيبًا (٧)﴾ لأن ما هو آت قريب (٢).\n\n<span data-type=\"title\" id=toc-5813>٨ </span>- قوله تعالى: ﴿يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ (٨)﴾ كعكر الزيت (٣).\n_________\n= قلت: أبو الهيثم هو: سليمان بن عمرو الليثي المصري ثقة، ولا أدري ما وجه قول ابن كثير؟ !\nوأما قول الهيثمي فآخره يناقض أوله، والله أعلم.\nوالخلاصة: أن الحديث ضعيف، فدراج عن أبي الهيثم نسخة ضعيفة.\nوالحديث ذكره البيهقي في \"شعب الإيمان\" ١/ ٣٢٤، وأشار إلى أنَّه خرجه في \"البعث والنشور\".\nوذكره السيوطي في \"الدر المنثور\"<span data-type=\"title\" id=toc-5811> ٦</span>/ ٤١٧ منسوبا للبعث. ولم أجده في النسخة المطبوعة.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٦، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٧.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٨٤، \"جامع البيان\" للطبري ٢٩/ ٧٣، \"معالم التنزيل\" للبغوي ٨/ ٢٢١.\n(٣) هذا التفسير على لغة البربر كما في \"لغات القبائل\" (ص ٣٠).\nوجاء في حديث مرفوع، وموقوف.\nأما المرفوع: فمن حديث أبي سعيد الخدري:\nرواه أحمد في \"المسند\" ٣/ ٧٠ (١١٦٧٢)، وأبو يعلى في \"المسند\" ٢/ ٥٢٠ من طريق عبد الله بن لهيعة.\nورواه ابن المبارك في زوائد \"الزهد\" (ص ٩٠)، وعبد بن حميد في \"المنتخب\" (ص ١٢١)، والترمذي كتاب صفة جهنم، باب ما جاء في صفة شراب أهل النار =","vol":"27","page":343},{"text":"وقيل كالقار المذاب (١)، وقد مَرَّ تفسيرُه (٢).\n_________\n= (٢٥٨٤) وكتاب تفسير القرآن، باب ومن سورة ﴿سَأَلَ سَائِلٌ﴾ (٣٣٢٢)، والطبري في \"جامع البيان\" ١٥/ ٢٣٩، ٢٥/ ١٣٢، والطبراني في \"المعجم الأوسط\" ٣/ ٢٧٧، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٥١٤، والحاكم في \"المستدرك\" ٢/ ٥٠١، والبيهقي في \"البعث والنشور\" (٦٠٤) كلهم من طريق عمرو بن الحارث.\nكلاهما (ابن لهيعة، وعمرو) عن دراج، عن أبي الهيثم، عن أبي سعيد به. وهذا إسناد ضعيف.\nوأما الموقوف: فمن حديث عبد الله بن عباس:\nرواه ابن أبي الدنيا في كتاب \"الأهوال\" (ص ١٤٢)، والطبري في \"جامع البيان\" ١٥/ ٢٤٠، ٢٥/ ١٣٢، وهناد في \"الزهد\" ١/ ١٨٥ (٢٨٣)، والبيهقي في \"البعث والنشور\" (٦٠٦) كلهم من طرق يقوي بعضها بعضا عن ابن عباس.\nوجاء من قول مجاهد: أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٨، والطبري في \"جامع البيان\" ١٥/ ٢٤٠، ٢٩/ ٧٣.\nومن قول سعيد بن جبير: أخرجه أبو القاسم البغوي في \"الجعديات\" (٢١٧٦).\n(١) أخرج الطبري في \"جامع البيان\" ١٥/ ٢٣٩، ٢٥/ ١٣٢ عن ابن مسعود: أنَّه أذاب ذهبا وفضة ثم قال: ما رأينا في الدنيا شبيها للمهل مثل هذا.\nوذكر الواحدي في \"الوسيط\" ٤/ ٣٥٢ عن عطاء قال: كعكر القطران.\n(٢) لعل ذلك مر في موضعين كما هو عند عامة المفسرين:\nالموضع الأول: في سورة الكهف عند قوله تعالى: ﴿وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ﴾ [٢٩].\nوالموضع الثاني: في سورة الدخان عند قوله تعالى: ﴿كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ (٤٥)﴾ [٤٥].\nوقد أطال الإمام الطبري في ذكر اختلاف أقوال العلماء في معنى \"المهل\" في الموضعين السابقين ثم قال في \"جامع البيان\" ١٥/ ٢٤٥ بعد أن ذكر أقوالا أخرى: وهذِه الأقوال وإن اختلفت بها ألفاظ قائليها، فمتقاربات المعنى، وذلك =","vol":"27","page":344},{"text":"<span data-type=\"title\" id=toc-5814>٩ </span>- ﴿وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (٩)﴾\nكالصوف المصبوغ، ولا يقال: عهن إلا للمصبوع (١).\nوقال مقاتل: كالصوف المنفوش (٢).\nوقال الحسن: كالصوف الأحمر، وهو أضعف الصوف (٣)، وأول ما تتغير الجبال تصير رملًا مهيلًا، ثم عهنًا منفوشًا، ثم تصير هباء منثورا (٤).\n_________\n= أن كل ما أذيب من رصاص أو ذهب أو فضة فقد انتهى حره، وأما ما أوقدت عليه من ذلك النار حتَّى صار كدردي الزيت فقد انتهى أيضًا حره. ا. هـ.\nانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٥)، \"مفردات ألفاظ القرآن\" للراغب (ص ٧٨١).\n(١) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٥)، \"جامع البيان\" للطبري ٢٩/ ٧٣، \"معاني القرآن\" للزجاج ٥/ ٢٢٠، \"مفردات ألفاظ القرآن\" للراغب (ص ٥٩٢)، \"لسان العرب\" لابن منظور ٥/ ٣١٥٣ (عهن).\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٢١، \"تذكرة الأريب في تفسير غريب القرآن\" لابن الجوزي (ص ٢٤١)، \"تحفة الأريب بما في القرآن من الغريب\" لأبي حيان (ص ٢٣٠).\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢١.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٤، والشوكاني في \"فتح القدير\" ٥/ ٢٨٩.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢١، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٥.\nفتحصل من كل ما سبق أن في المراد بالعهن أقوالا أربعة هي:\n١ - أنَّه الصوف مطلقًا.\n٢ - أنَّه الصوف الأحمر.","vol":"27","page":345},{"text":"<span data-type=\"title\" id=toc-5815>١٠ </span>- ﴿وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا (١٠)﴾ قريب قريبًا، لشغله بشأن نفسه (١).\nوقرأ مُضر عن البَزِّي (٢)، والبُرجمي (٣) ﴿وَلَا يَسْأَلُ﴾ بضم الياء،\n_________\n= ٣ - أنَّه الصوف المصبوغ.\n٤ - أنَّه الصوف المصبوغ ألوانا.\nقال السمين الحلبي في \"الدر المصون\" ١٠/ ٤٥٣: وهذا أليق بالتشبيه؛ لأن الجبال متلونة، كما قال تعالى: ﴿جُدَدٌ بِيضٌ وَحُمْرٌ﴾ [فاطر: ٢٧]. ا. هـ.\n(١) قاله الطبري في \"جامع البيان\" ٢٩/ ٧٣. والمعنى في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٥).\n(٢) \"السبعة\" لابن مجاهد (ص ٦٥٠)، ومضر هو: ابن محمد الأسدي، والبزي هو: أبو الحسن أحمد بن محمد بن أبي بزة.\nوهذِه القراءة هي رواية البزي عن ابن كثير. وقد رواها عن البزي غير مضر بن محمد بالضم آخرون، وهم: ابن الحباب، وإبراهيم بن موسى، واللهبي، وابن فرح.\nورواه عنه آخرون بالفتح وهم:\nالخزاعي، ومحمد بن هارون، وأبو ربيعة. انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٠.\nوقراءة الفتح هي قراءة العامة كما في \"جامع البيان\" للطبري ٢٩/ ٧٤.\nوانظر قراءة البزي في: \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨١)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦١.\n(٣) هو: عبد الحميد بن صالح، وهو يرويها عن أبي بكر بن عياش عن عاصم.\nوقراءته في: \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨١)، \"الحجة\" لابن زنجلة (ص ٧٢٢).\nوهذِه القراءة قال فيها الفراء في \"معاني القرآن\" ٣/ ١٨٤: ولست أشتهى ذلك؛ لأنه مخالف للتفسير، ولأن القراء مجتمعون على \"يسأل\". ا. هـ.","vol":"27","page":346},{"text":"أي: لا يُسأل حميم عن حميم (١).\n\n<span data-type=\"title\" id=toc-5816>١١ </span>- ﴿يُبَصَّرُونَهُمْ﴾\nيرونهم، وليس في القيامة مخلوق إلا وهو نصب عين صاحبه من الجن والإنس، فيبصر الرجل أباه وأخاه وقرابته وعشيرته ولا يسأله، ويبصر الرجل حميمه فلا يكلمه لاشتغالهم بأنفسهم (٢).\nقال ابن عباس: يتعارفون مرة ساعة من نهار ثم لا يتعارفون بعد ذلك (٣).\nوقال السدي: ﴿يُبَصَّرُونَهُمْ﴾ يعرفونهم، أما المؤمن فببياض وجهه، وأما الكافر فبسواد وجهه (٤).\n﴿يَوَدُّ الْمُجْرِمُ﴾ يتمنى المشرك (٥) ﴿لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ﴾ قرأ نافع\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ٧٤، والبغوي في \"معالم التنزيل\" ٨/ ٢٢٢، وابن زنجلة في \"الحجة\" (ص ٧٢٢).\nوينظر في \"معاني القرآن\" للفراء ٣/ ١٨٤.\n(٢) قاله الطبري في \"جامع البيان\" ٢٩/ ٧٣ - ٧٤ وأسنده إلى ابن عباس وقتادة، ثم قال: لأن ذلك أشبه بما دل عليه ظاهر التنزيل.\nوذكره كما هنا البغوي في \"معالم التنزيل\" ٨/ ٢٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٥.\nوقاله الضحاك. أخرجه ابن أبي الدنيا في \"الأهوال\" (ص ١٨٤) (١٦٨).\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٣ - ٧٤ من طريق عطية العوفي، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٥.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٢.\n(٥) \"جامع البيان\" للطبري ٢٩/ ٧٥، \"معالم التنزيل\" للبغوي ٨/ ٢٢٢.","vol":"27","page":347},{"text":"و... (١)، والكسائي: بفتح الميم (٢) ﴿بِبَنِيهِ﴾.\n\n<span data-type=\"title\" id=toc-5817>١٢ </span>- ﴿وَصَاحِبَتِهِ﴾ زوجته ﴿وَأَخِيهِ﴾\n\n<span data-type=\"title\" id=toc-5818>١٣ </span>- ﴿وَفَصِيلَتِهِ﴾ عشيرته التي فصل منهم (٣).\nوقال أبو عبيدة: فخذه (٤)، وقال ثعلب: آبائه الأدنين (٥)، وقال غيره: أقربائه الأقربين (٦).\n_________\n(١) ذا في الأصل بياض بعد الواو بقدر كلمة. وجاء النص في (ت): وشيبة، وأبو جعفر، والكسائي، ويحيى، والأعمش.\n(٢) \"التيسير\" للداني (ص ١٧٤)، \"الحجة\" لابن زنجلة (ص ٧٢٣)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦١، والجمهور على كسرها.\n(٣) قاله عبد الرحمن بن زيد بن أسلم. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٥، والضحاك. أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٨.\nوالقول في: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٥)، \"معالم التنزيل\" للبغوي ٨/ ٢٢٢، \"مفردات ألفاظ القرآن\" للراغب (ص ٦٣٨)، \"عمدة الحافظ\" للسمين الحلبي ٣/ ٢٧٨.\n(٤) في \"مجاز القرآن\" ٢/ ٢٦٩. وهو في: \"عمدة القاري\" للعيني ١٦/ ١١٧، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٥٥.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٦ عنه بلفظ: الفصيلة دون القبيلة.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٦. وعنده، وفي (ت): آباؤه الأدنون. وهو الصواب لغة. \"الدر المصون\" للسمين الحلبي ١٠/ ٤٥٥. وهو بلا نسبة في \"تفسير القرآن\" للسمعاني ٦/ ٤٧.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٢، وفيه: أقرباؤه الأقربون. وهو الصواب لغة. =","vol":"27","page":348},{"text":"﴿وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ﴾ قال مجاهد: قبيلته (١).\n\n<span data-type=\"title\" id=toc-5819>١٤ </span>- ﴿وَمَنْ فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنْجِيهِ﴾ ذلك الفداء من عذاب الله (٢).\n\n<span data-type=\"title\" id=toc-5820>١٥ </span>- ﴿كَلَّا﴾ ليس كذلك لا ينجيه من عذاب الله شيء (٣).\nثم ابتدأ فقال: ﴿إنها لظى﴾ قيل معناه: حقًّا إنها لظى فيكون متصلًا، ولظى اسم من أسماء جهنم، ولذلك لم يجر (٤). وقيل: هي\n_________\n= وهو في \"عمدة القاري\" للعيني ١٦/ ١١٧، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٥٥.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٥، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٨.\n(٢) \"معالم التنزيل\" للبغوي ٨/ ٢٢٢.\n(٣) \"معاني القرآن\" للفراء ٣/ ١٨٤، \"جامع البيان\" للطبري ٢٩/ ٧٥، \"إيجاز البيان\" لبيان الحق النيسابوري ٢/ ٢٨٠.\n(٤) كذا. وجاء في \"معاني القرآن\" للفراء ٣/ ١٨٤: لم يجره. وجاء في \"جامع البيان\" للطبري ٢٩/ ٧٥: لم يجز.\nوهو غير واضح عندي في كل المواضع الثلاثة، وإيضاحه بما في \"الكشاف\" للزمخشري ٦/ ٢٠٧ قال: الضمير في (إنها) للنار، ولم يجر له ذكر؛ لأن ذكر العذاب دل عليها. ا. هـ.\nويمكن أن يكون المراد: أنَّه لم تجر. أي لم تصرف، فمنعت من الصرف للتأنيث والعلمية كما في (ت): لأنها مؤنثة معرفة.\nوالنص مذكور في المصادر الثلاثة المذكورة.\nويجوز في \"لظى\" الرفع والنصب.\nأما الرفع فمن وجهين:\n١ - أن يكون خبر إن.\n٢ - أن تكون الهاء في (إنها) ضمير القصة، و(لظى) مبتدأ، ونزاعة خبره، =","vol":"27","page":349},{"text":"الدركة الثانية سميت بذلك لأنها تتلظى (١). قال الله تعالى ﴿فَأَنْذَرْتُكُمْ نَارًا تَلَظَّى (١٤)﴾ (٢).\n\n<span data-type=\"title\" id=toc-5821>١٦ </span>- ﴿نَزَّاعَةً﴾\nقرأ العامة بالرفع على نعت لظى (٣)، وروى حفص عن عاصم بالنصب على الحال والقطع (٤).\n﴿للشوى﴾ قال الكلبي: لأم الرأس، تأكل الدماغ كله ثم يعود\n_________\n= والجملة من المبتدأ والخبر في موضع رفع، لأنها خبر إن.\nوأما النصب: فعلى البدل من هاء (إنها)، ونزاعة بالرفع خبر إن.\n\"إعراب القرآن\" للنحاس ٥/ ٣٠، \"مشكل إعراب القرآن\" لمكي (ص ٧٥٧)، \"البيان في غريب إعراب القرآن\" لابن الأنباري ٢/ ٤٦١.\n(١) \"معالم التنزيل\" للبغوي ٨/ ٢٢٢.\n(٢) الليل: ١٤.\n(٣) \"السبعة\" لابن مجاهد (ص ٦٥١)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨١)، \"التيسير\" للداني (ص ١٧٤).\nوحكاه الطبري في \"جامع البيان\" ٢٩/ ٧٥.\nووجه قراءة الرفع ما سبق ذكره. وينظر مع غيره في \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٦.\n(٤) \"السبعة\" لابن مجاهد (ص ٦٥١)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٥، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦. وفي (ت): وقرأ السلمي وعيسى بن عمر بالنصب على الحال المؤكدة، والقطع. ووجه هذِه القراءة: أنها على الحال من لظى.\nانظر: \"جامع البيان\" للطبري ٢٩/ ٧٥، \"معاني القرآن\" للزجاج ٥/ ٢٢١، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٥.","vol":"27","page":350},{"text":"الدماغ كما كان ثم تعود لأكله فذلك دأبها (١).\nوهي رواية أبي ظبيان عن ابن عباس (٢)، وروى عطية عنه: يعني الجلود والهام (٣).\nوقال سعيد بن جبير عنه: العصب والعقب (٤).\nوقال مجاهد: لجلود الرأس (٥).\nودليل هذا التأويل قول كُثيِّر عَزَّة (٦):\nلأصبحت هدّتك الحوادثُ هدةً ... لها فشواة الرأس بادٍ قتيرُها\nوقال إبراهيم بن مهاجر عنه: اللحم دون العظم (٧).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٣، والعيني في \"عمدة القاري\" ١٦/ ١١٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٦ من طريقين عن قابوس عن أبيه أبي ظبيان به، ولفظه: تنزع أم الرأس.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٦.\n(٤) ذكره الماوردي في \"النكت والعيون\" ٦/ ٩٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٢٣، وابن الجوزي في \"زاد المسير\" ٨/ ٦٢، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٣١.\nوالقول في \"عمدة القاري\" للعيني ١٦/ ١١٧ بلا نسبة.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٧، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٨. والمعنى في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٦).\n(٦) لم أجده في \"ديوانه\".\nوالبيت ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٨ ولم ينسبه.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٧ من طريق سفيان الثوري عن إبراهيم به.","vol":"27","page":351},{"text":"وقال الحسن: الهام تحرق كل شيء منه، وتبقي فؤاده نضيجا (١).\nوقال أبو صالح: للحم الساق (٢).\nوقال ثابت البناني: لمكارم وجهه (٣).\nوقال قتادة: لمكارم خلقه وأطرافه (٤).\nوقال أبو العالية: لمحاسن وجهه (٥).\nوقال يمان: خلاصة للأطراف مرة الأعضاء (٦).\nوقال ابن زيد: الآراب العظام (٧).\nوقال الضحاك: تبري اللحم والجلد عن العظم حتَّى لا تترك منه شيئا (٨).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٧، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٩ عن قرة بن خالد، والطبري في \"جامع البيان\" ٢٩/ ٧٧.\n(٢) أخرجه ابن أبي شيبة، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٩، والطبري في \"جامع البيان\" ٢٩/ ٧٧.\n(٣) أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٩، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٨.\n(٤) أخرجه الطبري في \"الجامع لأحكام القرآن\" ٢٩/ ٧٧.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٨.\nوهو في \"عمدة القاري\" للعينى ١٦/ ١١٧ بلا نسبة.\n(٦) لم أجده.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٧.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٧.","vol":"27","page":352},{"text":"وقال الكسائي: المفاصل (١).\nوقال ابن جرير: الشوى جمع شواة، وهي من جوارح الإنسان ما لم يكن مقتلا، يقال: رمى فأشوى: إذا لم يصب مقتلا (٢).\nوقال بعض الأئمة: يعني هي القوائم والجلود (٣).\nقال امرؤ القيس (٤):\nسليم الشظا عبل الشوى شنج النسا\nوقال الأعشى (٥):\nقالت قتيلةُ ماله ... قد جللت شيبًا شواته\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٨، والشوكاني في \"فتح القدير\" ٥/ ٢٩٠.\n(٢) هو في \"جامع البيان\" ٢٩/ ٧٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٣ عنه.\n(٣) انظر: \"جامع البيان\" للطبري ٢٩/ ٧٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٨٨، ولفظه في الطبري: قوائمه.\n(٤) هو في \"ديوانه\" (ص ١٢٧)، ضمن قصيدة يقال: إنها قرينة معلقته في الجودة. وهو صدر البيت وأما عجزه فهو: له حجبات مشرفات على الفال.\nوينظر في: \"جامع البيان\" للطبري ٢٩/ ٧٦ مع اختلاف، \"سمط اللآلئ\" للبكري ٢/ ٨٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٨٨.\nوالشظا: عظم لازق بالذراع. وعبل الشوى: غليظ عصب القوائم. وشنج النسا: منقبض ذلك العرق الَّذي يأخذ من فخذه إلى كعبه، وهو ما يعرف بعرق النسا.\n(٥) البيت ليس في \"ديوان الأعشى\"، وإنما ألحق به كما في \"الصبح المنير في شعر أبي بصير\" (ص ٢٣٨).\nوهو منسوب إليه في \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٦٩، \"جامع البيان\" للطبري =","vol":"27","page":353},{"text":"<span data-type=\"title\" id=toc-5822>١٧ </span>- ﴿تَدْعُو﴾ إلى نفسها ﴿مَنْ أَدْبَرَ﴾ عن الإيمان\n﴿وَتَوَلَّى﴾ عن الحق، وتقول: إلى إلي (١).\nقال ابن عباس: تدعو الكافرين والمنافقين بأسمائهم بلسان فصيح، ثم تلتقطهم كما يلتقط الطير الحب (٢).\nوقال ثعلب: ﴿تَدْعُو﴾ أي: تهلك. تقول العرب: دعاك الله. أي: أهلكك الله (٣).\nوقال الخليل: إنه ليس كالدعاء تعالوا، ولكن دعوتها إياهم تمكنها من تعذيبهم وفعلها بهم ما تفعل (٤).\n_________\n= ٢٩/ ٧٦، \"النكت والعيون\" للماوردي ٦/ ٩٣، وبلا نسبة في: \"معاني القرآن\" للزجاج ٥/ ٢٢١، \"إعراب القراءات\" لابن خالويه ٢/ ٣٩٠، \"غريب الحديث\" للخطابي ١/ ٣٤٤.\n(١) \"جامع البيان\" للطبري ٢٩/ ٧٧، \"الوسيط\" للواحدي ٤/ ٣٥٣، \"معالم التنزيل\" للبغوي ٨/ ٢٢٣.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٩.\nوهو بلا نسبة في: \"الكشاف\" للزمخشري ٥/ ٣٦٧، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٣١.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٦٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٩، وأبو حيان في \"البحر المحيط\" ٨/ ٣٢٩. والقول في \"الكشاف\" للزمخشري ٦/ ٢٠٨ بلا نسبة.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٦٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٨٩، وأبو حيان في \"البحر المحيط\" ٨/ ٣٢٩.","vol":"27","page":354},{"text":"<span data-type=\"title\" id=toc-5823>١٨ </span>- قوله تعالى: ﴿وَجَمَعَ﴾ المال ﴿فَأَوْعَى﴾\nأمسك ولم يؤد حق الله تعالى منه (١).\n[٣٢٣٧] وأخبرنا عقيل بن محمد بن أحمد (٢)، أن أبا الفرج البغدادي القاضي (٣) أخبرهم عن محمد بن جرير الطبري (٤)، حدثنا محمد بن منصور (٥)، حدثنا أبو قطن (٦)، حدثنا المسعودي (٧)، عن الحكم (٨) قال: كان عبد الله بن عكيم لا يربط كيسه، ويقول: سمعت الله ﷿ يقول: ﴿وَجَمَعَ فَأَوْعَى (١٨)﴾ (٩).\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١٨٥، \"جامع البيان\" للطبري ٢٩/ ٧٨، \"معالم التنزيل\" للبغوي ٨/ ٢٢٣.\n(٢) لم أجده.\n(٣) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٤) الإمام العلم المجتهد، صاحب التفسير.\n(٥) أبو جعفر العابد، ثقة.\n(٦) عمرو بن الهيثم بن قطن أبو قطن البصري، من أهل بغداد، يروي عن شعبة ومالك وأبي حنيفة، وعنه أحمد بن حنبل وأبو ثور، ذكره ابن حبان في \"الثقات\"، وقال ابن حجر ثقة.\nانظر: \"الثقات\" لابن حبان ٨/ ٤٨٤، \"تقريب التهذيب\" لابن حجر (٥١٣٠).\n(٧) عبد الرحمن بن عبد الله بن عتبة صدوق، اختلط قبل موته.\n(٨) الحكم بن عتيبة الكندي ثقة فقيه، إلا أنَّه ربما دلس.\n(٩) [٣٢٣٧] الحكم على الإسناد:\nشيخ المصنف لم أجده، والمسعودي صدوق اختلط قبل موته.\nالتخريج:\nالخبر رواه الطبري في \"جامع البيان\" ٢٩/ ٧٨، ومن طريقه المصنف عن محمد بن منصور الطوسي. =","vol":"27","page":355},{"text":"<span data-type=\"title\" id=toc-5824>١٩ </span>- ﴿إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا (١٩)﴾\n[٣٢٣٨] أخبرنا عبد الخالق بن علي بن عبد الخالق (١)، حدثنا أبو بكر محمد بن عبد الله بن يزداد الرازي (٢) ببخارى، أخبرنا أبو الحسن طاهر الحنفي (٣)، حدثنا إسماعيل بن موسى بن بنت السدي (٤)، أخبرنا الحكم بن ظهير (٥)، عن السدي (٦)، عن أبي صالح (٧)، عن ابن عباس في قوله: ﴿هَلُوعًا﴾ قال: الحريص على ما لا يحل له (٨).\nوروى عطية عنه قال: هو الَّذي قال الله ﷿:\n\n<span data-type=\"title\" id=toc-5825>٢٠ </span>- ﴿إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (٢٠)﴾\n_________\n= ورواه ابن سعد في \"الطبقات الكبرى\" ٦/ ١١٤ كلاهما عن أبي قطن عن المسعودي عن الحكم عن عبد الله بن عكيم.\n(١) أبو القاسم النيسابوري، ثقة.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) إسماعيل بن موسى، صدوق يخطئ رمي بالرفض.\n(٥) الحكم بن ظهير الفزاري، متروك رمي بالرفض واتهمه ابن معين.\n(٦) إسماعيل بن عبد الرحمن السدي الكبير، صدوق يهم.\n(٧) باذام مولى أم هانئ، ضعيف يرسل.\n(٨) [٣٢٣٨] الحكم على الإسناد:\nإسناده ساقط فيه الحكم متروك وأبو صالح ضعيف يرسل، وفيه من لم أجده ومن لم يذكر بجرح أو تعديل، ومن يهم ومن يخطئ.\nالتخريج:\nهذا القول: ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٣، وابن الجوزي في \"زاد المسير\" ٨/ ٢٦٣.","vol":"27","page":356},{"text":"<span data-type=\"title\" id=toc-5826>٢١ </span>- ﴿وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (٢١)﴾ (١)\nوقال سعيد بن جبير: شحيحا (٢).\nوقال عكرمة: ضجورا (٣).\nوقال الضحاك (٤)، والحسن (٥): بخيلا.\nوقال حصين (٦): حريصا.\nوقال قتادة (٧)، وابن زيد (٨): جزوعا.\nوقال مجاهد: شرها (٩).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٢٩/ ٧٨، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ٣٦٣.\nورواه عبد بن حميد وابن المنذر وابن أبي حاتم عن عكرمة عنه كما في \"الدر المنثور\" للسيوطي ٦/ ٤١٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٨، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٠. والمعنى في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٦).\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٨، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٨.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٣، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٧ بلفظ: الشره.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٩، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٠. وحصين هو ابن عبد الرحمن.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٧، والطبري في \"جامع البيان\" ٢٩/ ٧٩، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٠.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٧٩.\n(٩) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٣٦٣.","vol":"27","page":357},{"text":"وعن الضحاك أيضًا: الهلوع الَّذي لا يشبع (١).\nوقال مقاتل: ضيق القلب (٢).\nوقال ابن كيسان: خلق الله تعالى الإنسان يحب ما يسره ويرضيه، ويهرب مما يكره ويسخط، ثم تعبده بيانفاق ما يحب ويلذ، والصبر على ما يكره (٣).\nوقال عطاء: عجولًا. وقيل: جهولًا (٤).\nوقال سهل: متقلبا في شهواته وهواه (٥).\n[٣٢٣٩] سمعت أبا عبد الرحمن السلمي (٦) يقول: سمعت منصور ابن عبد الله (٧) يقول: سمعت أبا القاسم المواز (٨) يقول: قال ابن\n_________\n(١) أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٠.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٣.\nوهذِه الأقوال يجمعها قول الطبري في \"جامع البيان\" ٢٩/ ٧٨.\nوالهلع: شدة الجزع مع شدة الحرص والضجر. ثم أخذ يستدل على هذا بهذِه الأقوال المذكورة هنا. وعليه فلا تعارض، ولا اختلاف بينها.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٩٠.\n(٤) كذا. والقول ذكره السلمي في \"حقائق التفسير\" ٣٤٩/ ب ونسبه لابن عطاء، وأخشى أن يكون عطاء قد تحرف عن: ابن عطاء.\nوعبارته عند السلمي: جهولا.\n(٥) ذكره السلمي (٣٤٩/ ب).\n(٦) محمد بن الحسين صاحب \"طبقات الصوفية\" تكلموا فيه، وليس بعمدة.\n(٧) أبو نصر الأصبهاني، لم يذكر بجرح أو تعديل.\n(٨) بكر بن محمد، ذكر ابن يونس أنَّه اختلط.","vol":"27","page":358},{"text":"عطاء (١): الهلوع الَّذي يرضى عند الموجود، ويسخط عند المفقود (٢).\nوقال أبو الحسن الوراق: نسّاءٌ عند النعمة، دعّاءٌ عند المحنة (٣).\nوعن سهل أيضًا: إذا افتقر جزع، وإذا أيسر منع (٤).\nوقال أبو عبيدة (٥)، وثعلب (٦): هو الَّذي إذا مسه الخير لم يشكر، وإذا مسه الشر لم يصبر. وقيل: طموعا يرضيه القليل من الدنيا، ويسخطه مثله (٧)، والهلع في اللغة: أشد الحرص، وأسوأ الجزع (٨).\nقال النبي - ﷺ -: \"شر ما أعطي العبد شح هالع وجبن خالع\" (٩).\n_________\n(١) أحمد بن محمد بن سهل، زاهد عابد، راج عليه حال الحلاج وصحبه.\n(٢) [٣٢٣٩] الحكم على الإسناد:\nإسناده ضعيف.\nالتخريج:\nالقول ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" ٣٤٩/ ب ولم يسنده.\n(٣) ذكره أبو عبد الرحمن السلمي ٣٤٩/ ب وفيه: قال أبو الحسين.\n(٤) ذكره أبو عبد الرحمن السلمي ٣٥٠/ أبلفظ: إذا افتقر جزع، وإذا أثرى منع.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٩٠، والشوكاني في \"فتح القدير\" ٥/ ٢٩٢.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٩٠، وأبو حيان في \"البحر المحيط\" ٨/ ٣٢٩، والشوكاني في \"فتح القدير\" ٥/ ٢٩٢.\nوالقول ذكره السمعاني في \"تفسير القرآن\" ٦/ ٤٨ بلا نسبة.\n(٧) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" ٣٤٩/ ب كما هنا بلا نسبة.\n(٨) قاله ثعلب، وأبو عبيد كما في \"تفسير القرآن\" للسمعاني ٦/ ٤٨.\nوانظر: \"لسان العرب\" لابن منظور ٨/ ٤٦٨٥، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٥٨ - ٤٥٩، \"عمدة الحفاظ\" للسمين الحلبي ٤/ ٢٥٤.\n(٩) حديث صحيح.","vol":"27","page":359},{"text":"وتقول العرب: ناقة (هلواع) (١) إذا كانت سريعة السير خفيفة (٢)، قال الشاعر (٣):\nصكّاء ذعلبة إذا استدبرتها ... حرج إذا استقبلتها هلواع\n_________\n= رواه أحمد في \"المسند\" ٢/ ٣٢٠ (٨٢٦٣)، وأبو داود كتاب الجهاد، باب في الجرأة والجبن (٢٥١١) في الجهاد، والبخاري في \"التاريخ الكبير\" ٦/ ٩٠٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٤٢، والبيهقي في \"السنن الكبرى\" ٩/ ١٧٠ من طريق عبد الله بن يزيد المقرئ، والخرائطي في \"مساوئ الأخلاق\" (ص ١٦٨) من طريق محمد بن سنان الباهلي، وأحمد في \"المسند\" ٢/ ٣٠٢ (٨٠١٠)، وأبو نعيم في \"حلية الأولياء\" ٩/ ٥٠ من طريق عبد الرحمن بن مهدي، وابن أبي شيبة في \"المصنف\" ٥/ ٣٣٢ من طريق أبي نعيم الفضل بن دكين، وعبد بن حميد في \"المنتخب\" (ص ٤١٧) من طريق عبد الملك.\nخمستهم عن موسى بن علي عن أبيه عن عبد العزيز بن مروان بن الحكم عن أبي هريرة به.\nقال محمد بن طاهر كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ٨٩: إسناده متصل، وهو من شرط أبي داود، وقد احتج مسلم بموسى بن علي عن أبيه عن جماعة من الصحابة.\nوقال الحافظ العراقي في \"المغني\" ٣/ ٢٥٢: أخرجه أبو داود بسند جيد.\nوقال الشيخ أحمد الغماري في \"فتح الوهاب بتخريج أحاديث الشهاب\" ٢/ ٣٢٨: إسناده جيد متصل كما قال ابن طاهر والعراقي.\n(١) في الأصل: هلوع. والمثبت من (ت)، وهو الموافق لعامة المصادر.\n(٢) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٦)، \"الكشاف\" للزمخشري ٦/ ٢٠٩، \"أساس البلاغة\" للزمخشري (ص ٧٠٥)، \"الجامع لأحكام القرآن\" ١٨/ ٢٩٠، \"غرائب التفسير\" للكرماني ٢/ ١٢٥٢، \"لسان العرب\" لابن منظور ٨/ ٤٦٨٥.\n(٣) هو المسيب بن علس من شعراء بكر بن وائل المعدودين. =","vol":"27","page":360},{"text":"﴿إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (٢٠) وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (٢١)﴾ ثم استثنى فقال:\n\n<span data-type=\"title\" id=toc-5827>٢٢ </span>- ﴿إِلَّا الْمُصَلِّينَ (٢٢)﴾ (١)\nقيل: إنهم الصحابة خاصة (٢).\nوقيل: هم المؤمنون عامة (٣)، فإنهم يغلبون فرط الهلع بحكم الشرع لثقتهم بربهم ويقينهم بتقديره.\nواستثنى الجمع من الواحد، لأن الإنسان اسم الجنس، وهو في معنى الجمع (٤).\n\n<span data-type=\"title\" id=toc-5828>٢٣ </span>- ﴿الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ (٢٣)﴾\n[٣٢٤٠] أخبرنا ابن فنجويه (٥)، حدثنا أبو بكر بن مالك القطيعي (٦)،\n_________\n= وينظر البيت في: \"لسان العرب\" لابن منظور ٨/ ٤٦٨٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٠.\nوالبيت في وصف الناقة شبهها بالنعامة، ثم وصف النعامة بالصكك، وليس الصكاء من وصف الناقة. والذعلب، والذعلبة: الناقة السريعة. وهلوعت: مضت نافرا، وقيل: مضت فأسرعت.\n(١) \"معاني القرآن\" للفراء ٣/ ١٨٥، \"الوسيط\" للواحدي ٤/ ٣٥٣، في \"تفسير القرآن\" للسمعاني ٦/ ٤٨، في \"معالم التنزيل\" للبغوي ٨/ ٢٢٤.\n(٢) قاله عبد الرحمن بن زيد بن أسلم. أخرجه الطبري في: جامع البيان\" ٢٩/ ٧٩.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٩/ ٧٩، والزجاج في \"معاني القرآن\" ٥/ ٢٢٢ واختاره.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٨٥، \"معالم التنزيل\" للبغوي ٨/ ٢٢٤.\n(٥) ثقة صدوق، كثير الرواية للمناكير.\n(٦) أحمد بن جعفر، ثقة.","vol":"27","page":361},{"text":"حدثنا بشر بن موسى (١)، حدثنا أبو عبد الرحمن المقرئ (٢)، عن حيوة (٣)، حدثني يزيد بن أبي حبيب (٤)، عن أبي الخير مرثد بن عبد الله اليزني (٥)، أن عقبة بن عامر (٦) قال لهم: من ﴿الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ (٢٣)﴾؟ قال: قلنا: الذين لا يزالون يصلون. قال: لا ولكن الذين إذا صلوا لم يلتفتوا يمينًا وشمالًا (٧).\n\n<span data-type=\"title\" id=toc-5830>٢٥ </span>- ﴿وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ <span data-type=\"title\" id=toc-5829>(٢٤) </span>لِلسَّائِلِ وَالْمَحْرُومِ (٢٥) وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ <span data-type=\"title\" id=toc-5831>(٢٦) </span>وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ <span data-type=\"title\" id=toc-5832>(٢٧) </span>إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ <span data-type=\"title\" id=toc-5833>(٢٨)</span>\n_________\n(١) أبو علي الأسدي، ثقة.\n(٢) عبد الله بن يزيد، ثقة فاضل.\n(٣) أبو زرعة المصري، ثقة ثبت فقيه فاضل.\n(٤) أبو رجاء المصري، ثقة فقيه وكان يرسل.\n(٥) أبو الخير المصري، ثقة.\n(٦) صحابي مشهور.\n(٧) [٣٢٤٠] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nمداره على يزيد بن أبي حبيب عن أبي الخير اليزني عن عقبة به.\nورواه عن يزيد ثلاثة:\nرواه الطبري في \"جامع البيان\" ٢٩/ ٨٠ عن ابن وهب عن حيوة.\nوالمروزي في \"تحظيم قدر الصلاة\" ١/ ١٣٨ من طريق عمرو بن الحارث.\nوالواحدي في \"الوسيط\" ٤/ ٣٥٣ من طريق ابن المبارك عن ابن لهيعة.\nثلاثتهم عن يزيد به.\nوالخبر أخرجه عبد بن حميد وابن المنذر وابن أبي حاتم وابن مردويه عن عقبة كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٠.","vol":"27","page":362},{"text":"وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ <span data-type=\"title\" id=toc-5834>(٢٩) </span>إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ <span data-type=\"title\" id=toc-5835>(٣٠) </span>فَمَنِ ابْتَغَى وَرَاءَ ذَلِكَ فَأُولَئِكَ هُمُ الْعَادُونَ <span data-type=\"title\" id=toc-5836>(٣١) </span>وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ <span data-type=\"title\" id=toc-5837>(٣٢) </span>وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ <span data-type=\"title\" id=toc-5838>(٣٣)﴾</span>\nيعني: يقيمونها ولا يكتمونها ولا يغيرونها (١).\nوقال سهل: قائمون بحفظ ما شهدوا به من شهادة لا إله إلا الله فلا يشركون في شيء من الأقوال والأفعال والأحوال (٢).\nوقرأ (٣) يعقوب، وحفص: ﴿بِشَهَادَاتِهِمْ﴾ بالألف على الجمع (٤).\nوالباقون: (بشهادتهم) (٥).\n\n<span data-type=\"title\" id=toc-5839>٣٤ </span>- ﴿وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ (٣٤) أُولَئِكَ فِي جَنَّاتٍ مُكْرَمُونَ <span data-type=\"title\" id=toc-5840>(٣٥)﴾</span>.\n\n<span data-type=\"title\" id=toc-5841>٣٦ </span>- قوله تعالى: ﴿فَمَالِ الَّذِينَ كَفَرُوا﴾\n_________\n(١) \"جامع البيان\" للطبري ٢٩/ ٨٤، \"معالم التنزيل\" للبغوي ٨/ ٢٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٢.\n(٢) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" [٣٥٠/ أ] وفيه: ولا يشركون به في شيء.\n(٣) زاد بعدها في الأصل ابن عامر وهو خطأ، فهو يقرؤها بالإفراد كما سيأتي.\n(٤) \"السبعة\" لابن مجاهد (ص ٦٥١)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٦، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦١.\n(٥) \"السبعة\" لابن مجاهد (ص ٦٥١) ونسبها لابن كثير، ونافع، وابن عامر، وأبي عمرو، وحمزة، والكسائي وعاصم في رواية أبي بكر.\nوانظر: \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨١)، \"التيسير\" للداني (ص ١٧٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩١.","vol":"27","page":363},{"text":"أي: فمالهم (١)، كقوله: ﴿فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ﴾ (٢)، وقوله: ﴿فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ (٤٩)﴾ (٣) ﴿قِبَلَكَ مُهْطِعِينَ﴾ مسرعين مقبلين عليك مادي أعناقهم مديمي النظر متطلعين نحوك (٤)، وقد مَرّ تفسير الإهطاع، وهو نصب على الحال (٥).\n\n<span data-type=\"title\" id=toc-5842>٣٧ </span>- ﴿عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ (٣٧)﴾\nحلقًا وفرقًا، عصبة عصبة، وجماعة جماعة متفرقين. والعزين: جماعات في تفرقة، واحدتها: عزة، ونظيرها في الكلام ثبة وثبين، وكرة وكرين، وقلة وقلين (٦).\nقال عنترة (٧):\n_________\n(١) في (ت): فما بالهم. وفي \"معالم التنزيل\" للبغوي ٨/ ٢٢٥: أي: فما بال الذين كفروا.\n(٢) النساء: ٨٨.\n(٣) المدثر: ٤٩.\n(٤) \"معالم التنزيل\" للبغوي ٨/ ٢٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٢ - ٢٩٣.\n(٥) \"معاني القرآن\" للزجاج ٥/ ٢٢٣، \"إعراب القرآن\" للنحاس ٥/ ٣٣، \"مشكل إعراب القرآن\" لمكي (ص ٧٥٩)، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٦٠.\n(٦) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٠، \"معاني القرآن\" للفراء ٣/ ١٨٦، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٦)، \"جامع البيان\" للطبري ٢٩/ ٨٥ - ٨٦، \"معاني القرآن\" للزجاج ٥/ ٢٢٣، \"مفردات ألفاظ القرآن\" للراغب (ص ٥٦٥)، \"معالم التنزيل\" للبغوي ٨/ ٢٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٣.\nوفي (ت): ثبة وثبون، وكرة وكرون، وقلة وقلون.\n(٧) هو في \"ديوان عنترة\" (ص ٢٩٥) برواية مختلفة: =","vol":"27","page":364},{"text":"وقرن قد تركت لذي ولي (١) ... عليه الطير كالعصب العزين\nوقالط الراعي (٢):\nأخليفة الرحمن إن عشيرتي ... أمسى سوائمهم عزين فلولا\nوقال آخر (٣):\nكأن الجماجم من وقعها ... حناطيل يهوين من شتى عزينا\n[٣٢٤١] وأخبرنا ابن محمد (٤)، أن المعافى بن زكريا (٥) أخبرهم\n_________\n= وقرن قد تركت لدى مكر ... عليه سبائب كالأرجوان\nوانظر في: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٤، \"البحر المحيط\" لأبي حيان ٨/ ٣٢٥، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٦٢، \"فتح القدير\" للشوكاني ٥/ ٢٩٣ بلفظ المصنف.\n(١) في الأصل: (ملي)، والمثبت من (ت).\n(٢) هو في \"ديوانه\" (ص ١٤٠) وفيه: سوامهم. وهو من قصيدة عدد أبياتها (٨٩) يمدح بها عبد الملك بن مروان، ويشكو من السعاة الذين يأخذون الزكاة.\nوينظر في: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٠، \"معاني القرآن\" للفراء ٣/ ١٨٦، \"جامع البيان\" للطبري ٢٩/ ٨٦.\nوالسوام هي: الإبل الراعية.\n(٣) لم أهتد لاسمه. والبيت في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٣.\nوالحناطيل: هي الجماعات من الوحش والطير في تفرقة، ولا واحد لها من جنسها.\n(٤) في (ت): (عقيل)، وهو: عقيل بن محمد بن أحمد، لم أجده.\n(٥) العلامة الفقيه، الحافظ الثقة.","vol":"27","page":365},{"text":"عن محمد بن جرير (١)، حدثنا ابن بشار (٢)، حدثنا مؤمل (٣)، حدثنا سفيان (٤) عن عبد الملك بن عمير (٥)، عن أبي سلمة (٦)، عن أبي هريرة أن النبي - ﷺ - خرج على أصحابه وهم حلق حلق متفرقون، فقال: \"ما لي أراكم عزين\" (٧).\n_________\n(١) الإمام العلم المجتهد، صاحب التفسير.\n(٢) في الأصل: (بشارة) والمثبت من (ت). وهو: محمد بن بشا ر العبدي، بندار، ثقة.\n(٣) ابن إسماعيل العدوي صدوق سيئ الحفظ.\n(٤) الثوري ثقة حافظ إمام حجة، كان ربما دلس.\n(٥) أبو عمرو الكوفي، ثقة فصيح عالم، تغير حفظه وربما دلس.\n(٦) ابن عبد الرحمن بن عوف، ثقة مكثر.\n(٧) [٣٢٤١] الحكم على الإسناد:\nإسناده ضعيف، ومتنه صحيح.\nمؤمل بن إسماعيل: صدوق سيء الحفظ، وشيخ المصنف لم أجده.\nومع ذلك فقد ذكر الحافظ ابن كثير طريق الطبري هذا في \"تفسير القرآن العظيم\" ٨/ ٢٢٩. ثم قال: وهذا إسناد جيد، ولم أره في شيء من الكتب الستة من هذا الوجه.\nالتخريج:\nالحديث يرويه الطبري في \"جامع البيان\" ٢٩/ ٨٥ - ٨٦، وعنه المصنف من طريق أبي سلمة بن عبد الرحمن.\nويرويه الطبري أيضًا ٢٩/ ٨٥ عن إسماعيل بن موسى الفزاري عن أبي الأحوص عن عاصم عن أبي صالح كلاهما عن أبي هريرة.\nوهو بهذين الطريقين حسن.\nوأخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢١.\nوله شاهدان يكون بهما صحيحا لغيره:\nالأول: من حديث جابر بن سمرة: =","vol":"27","page":366},{"text":"قال المفسرون: كان المشركون يجتمعون حول النبي - ﷺ - ويستمعون كلامه ولا ينتفعون به بل يكذبونه ويكذبون عليه، ويستهزئون به وبأصحابه، ويقولون: لئن دخل هؤلاء الجنة كما يقول محمد فلندخلنها قبلهم، وليكونن لنا فيها أكثر مما لهم فأنزل الله تعالى:\n\n<span data-type=\"title\" id=toc-5843>٣٨ </span>- ﴿أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ (٣٨)﴾ (١)\n_________\n= رواه أحمد في \"المسند\" ٥/ ١٠٧ (٢١٠٢٧)، ومسلم كتاب الصلاة، باب الأمر بالسكون في الصلاة، (٤٣٠)، والنسائي في التفسير من \"السنن الكبرى\" ٢/ ٤٦٥ من طريق وكيع بن الجراح.\nورواه مسلم (٤٣٠) من طريق أبي معاوية، وعيسى بن يونس.\nوأحمد في \"المسند\" ٥/ ١٠١ (٢٠٩٥٨)، وأبو داود كتاب الأدب، باب في التحلق (٤٨٢٣) من طريق يحيى بن سعيد القطان. والطبري في \"جامع البيان\" ٢٩/ ٨٦ من طريق سفيان الثوري.\nوأحمد ٥/ ٩٣ (٢٠٨٧٤) من طريق شعبة.\nورواه النسائي في \"التفسير\" ٢/ ٤٦٥، والطبري في \"جامع البيان\" ٢٩/ ٨٦، وأبو العباس السراج في \"فوائده\" [١٢/ أ] من طريق عبثر بن القاسم.\nسبعتهم عن الأعمش عن المسيب بن رافع عن تميم بن طرفة الطائي عن جابر بن سمرة نحوه.\nورواه عن جابر بن سمرة عبد بن حميد وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢١.\nالثاني: حديث عبادة بن نسي:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٧ عن أبي بكر بن عياش عن حميد عن عبادة به نحوه. ورواه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢١.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ١٨٦، والزجاج في \"معاني القرآن\" ٥/ ٢٢٣، =","vol":"27","page":367},{"text":"قرأ الحسن وطلحة: بفتح الياء وضم الخاء، ومثله روى المفضّل عن عاصم (١). الباقون ضده (٢).\n\n<span data-type=\"title\" id=toc-5844>٣٩ </span>- ﴿كَلَّا﴾ لا يدخلونها\nثم ابتدأ فقال عَزَّ من قائل: ﴿إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ﴾ (٣) أي: من نطفة ثم علقة ثم مضغة، فلا يستوجب الجنة أحد منهم لكونه شريفا؛ لأن مادة الخلق واحدة، بل يستوجبونها بالطاعة (٤).\nقال قتادة في هذِه الآية: إنما خلقت يا ابن آدم من قذر فاتق الله (٥).\n[٣٢٤٢] أخبرنا ابن فنجويه (٦)، حدثنا محمد بن عبد الله بن\n_________\n= والواحدي في \"أسباب النزول\" (ص ٤٦٦)، والبغوي في \"معالم التنزيل\" ٨/ ٢٢٥، وأبو حيان في \"البحر المحيط\" ٨/ ٢٢٩.\n(١) \"معاني القرآن\" للفراء ٣/ ١٨٦، \"جامع البيان\" للطبري ٢٩/ ٨٦، \"السبعة\" لابن مجاهد (ص ٦٥١)، \"معاني القرآن\" للزجاج ٥/ ٢٢٣.\nوطلحة هو ابن مصرف.\n(٢) \"السبعة\" لابن مجاهد (ص ٦٥١)، \"جامع البيان\" للطبري ٢٩/ ٨٦ ونسبها لعامة القراء. وجاء النص في (ت): وقرأ الباقون ﴿أَن يُدخَلَ﴾ على الفعل المجهول.\n(٣) قاله الضحاك. أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢١.\n(٤) \"جامع البيان\" للطبري ٢٩/ ٧٨، \"معاني القرآن\" للزجاج ٥/ ٢٢٣، \"تفسير القرآن\" للسمعاني ٦/ ٥١، \"معالم التنزيل\" للبغوي ٨/ ٢٢٥.\nوهذا هو القول الأول في معنى: ﴿مِّمًا يَعلَمُون﴾ وقواه السمعاني في \"تفسير القرآن\"، ويعقبه قولان آخران سيذكرهما المصنف قريبا.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٨، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢١، والطبري في \"جامع البيان\" ٢٩/ ٨٧ من طريقين عنه.\n(٦) ثقة صدوق، كثير الرواية للمناكير.","vol":"27","page":368},{"text":"برزة (١)، حدثنا محمد بن سليمان بن الحارث الباغندي (٢)، حدثنا عارم أبو النعمان السدوسي (٣)، حدثنا حماد بن سلمة (٤)، عن ثابت (٥)، عن أنس بن مالك قال: كان أبو بكر الصديق - ﵁ - إذا خطبنا يذكر مناتن ابن آدم، فذكر بدء خلقه أنه يخرج من مخرج البول مرتين، ثم يقع في الرحم نطفة ثم علقة ثم مضغة ثم يخرج من بطن أمه فيتلوث في بوله وخريه حتى يقذر أحدنا نفسه (٦).\n[٣٢٤٣] أخبرنا ابن فنجويه (٧)، حدثنا موسى بن محمد بن على (٨)، (حدثنا جعفر بن محمد الفريابي) (٩)، حدثنا صفوان بن\n_________\n(١) أبو جعفر الداوودي، لم يحمد أمره.\n(٢) أبو بكر الواسطي، لا بأس به.\n(٣) محمد بن الفضل، ثقة ثبت تغير في آخر عمره.\n(٤) ثقة عابد، أثبت الناس في ثابت، تغير حفظه بأخرة.\n(٥) البناني، ثقة عابد.\n(٦) [٣٢٤٢] الحكم على الإسناد:\nمحمد بن عبد الله بن برزة لم يحمد أمره.\nالتخريج:\nالأثر: ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٧٠، وأبو حيان في \"البحر المحيط\" ٨/ ٣٣٠.\n(٧) ثقة صدوق، كثير الرواية للمناكير.\n(٨) لم أجده.\n(٩) جاء في الأصل ارتباك وصورته: موسى بن محمد بن علي ثنا جعفر بن محمد بن على ثنا جعفر بن محمد الفريابي. فجعفر الأول زائدة والتصويب من (ت) ومصادر الحديث، والفريابي إمام حافظ ثبت.","vol":"27","page":369},{"text":"صالح (١)، حدثنا الوليد بن مسلم (٢)، حدثنا حريز بن عثمان الرحبي (٣)، عن عبد الرحمن بن ميسرة (٤)، عن جُبير بن نفير (٥)، عن بشر (٦) بن جحاش قال: قال رسول الله - ﷺ -، وبصق يومًا في كفه ووضع عليها أصبعه فقال: \"يقول الله تعالى: بني آدم، أنى تعجزني وقد خلقتك من مثل هذِه، حتى إذا سويتك وعدلتك مشيت بين بردين (٧)، وللأرض منك وئيد (٨)، فجمعت ومنعت حتى\n_________\n(١) أبو عبد الملك الدمشقي، ثقة وكان يدلس تدليس التسوية.\n(٢) أبو العباس الدمشقي، ثقة لكنه كثير التدليس والتسوية.\n(٣) في الأصل: البرجمي. والمثبت من (ت)، وهو أبو عثمان الشامي، ثقة ثبت رمي بالنصب.\n(٤) عبد الرحمن بن ميسرة الحضرمي، أبو سلمة الشامي الحمصي، يروي عن أبي أمامة والمقدام بن معدي كرب، وعنه حريز بن عثمان، ذكره ابن حبان في \"الثقات\" وقال ابن حجر: مقبول.\nانظر: \"الثقات\" لابن حبان ٥/ ١٠٩ \"تقريب التهذيب\" لابن حجر (٤٠٢٢).\n(٥) الشامي، ثقة جليل.\n(٦) غير واضح في الأصل، والمثبت من (ت). له صحبة، عداده في الشاميين له عن النبي - ﷺ - حديث واحد، روى عنه جبير بن نفير، روى له ابن ماجه، وقد اختلف في اسمه - ﵁ - قال ابن منده: أهل العراق يقولونه بباء مضمومة وسين مهملة: بسر. وأهل الشام يقولونه بباء مكسورة وشين معجمة. وقد استظهر الحافظ المزي في \"تحفة الأشراف\" ٢/ ٩٧ الأول. والله أعلم.\nانظر: \"تهذيب الكمال\" للمزي ٤/ ٧١، و\"تقريب التهذيب\" لابن حجر (٦٦٥).\n(٧) البردان هما: ثوبان مخططان. \"القاموس المحيط\" للفيروزآبادي ٢/ ٢٤٣.\n(٨) الوئيد: صوت شدة الوطء على الأرض كالدوي من بعد.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٨٩.","vol":"27","page":370},{"text":"إذا بلغت التراقي (١)، قلت: أتصدق وأنى أوان الصدقة\" (٢).\n_________\n(١) التراقي: جمع ترقوة، وهي العظمة التي تصل ما بين ثغرة النحر والعاتق. \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٣٦٣)، \"القاموس المحيط\" للفيروزآبادي ٢/ ٣٧٩.\n(٢) [٣٢٤٣] الحكم على الإسناد:\nإسناده ضعيف، ومتنه صحيح.\nصفوان بن صالح، وشيخه الوليد بن مسلم يدلسان تدليس تسوية، وقد عنعنا، وموسى بن محمد لم أجده.\nالتخريج:\nالحديث مداره على عبد الرحمن بن ميسرة عن جبير بن نفير عن بشر بن جحاش به.\nورواه عن عبد الرحمن اثنان:\n١ - حريز بن عثمان:\nرواه المصنف، وعنه البغوي في \"معالم التنزيل\" ٨/ ٢٢٥ من طريق صفوان بن صالح، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ١٤٩ عن دحيم الشامي كلاهما عن الوليد بن مسلم.\nورواه ابن ماجه كتاب الوصايا، باب النهي عن الإمساك في الحياة (٢٧٠٧)، وابن أبي الدنيا في \"التواضع والخمول\" (ص ٢٩٠) من طريق يزيد بن هارون. قال البوصيري في \"مصباح الزجاجة\" ٢/ ٩٧: إسناده صحيح.\nورواه ابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ١٥٠ عن مصفى عن بقية بن الوليد. وبقية مدلس، وقد عنعن.\nورواه أحمد في \"المسند\" ٤/ ٢١٠ (١٧٨٤٣) عن الحسن بن موسى الأشيب. قال ابن حجر في \"الإصابة\" ١/ ١٥٣ بإسناد صحيح.\nورواه أحمد أيضًا ٤/ ٢١٠ (١٧٨٤٢)، والحاكم في \"المستدرك\" ٤/ ٣٥٩ عن أبي النضر الأكفاني.\nورواه أحمد أيضًا ٤/ ٢١٠ (١٧٨٤٤)، والطبراني في \"المعجم الكبير\" ٢/ ٣٢، =","vol":"27","page":371},{"text":"وقيل معناه: إنا خلقناهم من أجل ما يعملون وهو الأمر والنهي والثواب والعقاب، فحذف أجل (١)، كقول الشاعر (٢):\nأأزمعت من آل ليلى ابتكارًا ... وشطّت على ذي هوى أن تُزارا\nأي: من أجل آل ليلى.\nوقيل: \"ما\" بمعنى \"من\"، مجازه: إنا خلقناهم ممن يعملون ويعقلون، لا كالبهائم (٣).\n_________\n= وفي \"مسند الشاميين\" ٢/ ١٤٨ عن عبد القدوس الخولاني.\nورواه الحاكم في \"المستدرك\" ٢/ ٥٠٢، وعنه الواحدي في \"الوسيط\" ٤/ ٣٥٥ من طريق آدم بن أبي إياس. قال الحاكم: صحيح الإسناد ولم يخرجاه ووافقه الذهبي.\n٢ - ثور بن يزيد:\nرواه الطبراني في \"المعجم الكبير\" ٢/ ٣٢، وفي \"مسند الشاميين\" ١/ ٢٦٩، وذكره المزي في \"تحفة الأشراف\" ٢/ ٩٧ من طريق أحمد بن محمد بن يحيى بن حمزة عن أبيه عن جده عن ثور به.\nفتحصل من كل ما سبق أن علل إسناد المصنف قد زالت، فصفوان تابعه دحيم الشامي، والوليد بن مسلم تابعه خلق. وعليه فالحديث ثابت من طرق.\n(١) \"تفسير القرآن\" للسمعاني ٦/ ٥١، \"معالم التنزيل\" للبغوي ٨/ ٢٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٥، \"فتح القدير\" للشوكاني ٥/ ٢٩٤، \"روح المعاني\" للألوسي ٢٩/ ٦٥.\n(٢) هو ميمون بن قيس المشهور بالأعشى. والبيت في \"ديوانه\" (ص ٤٥) ضمن قصيدة يمدح بها قيس بن معدي كرب.\nوينظر في: \"تفسير القرآن\" للسمعاني ٦/ ٥١، \"الجامع لأحكام القرآن\" القرطبي ١٨/ ٢٩٥، \"فتح القدير\" للشوكاني ٥/ ٤٩٤.\n(٣) \"تفسير القرآن\" للسمعاني ٦/ ٥١، \"معالم التنزيل\" للبغوي ٨/ ٢٢٦، \"غرائب التفسير\" للكرماني ٢/ ١٢٥٤.","vol":"27","page":372},{"text":"<span data-type=\"title\" id=toc-5845>٤٠ </span>- ﴿فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ﴾\nقرأ أبو حيوة: برب المشرق والمغرب (١).\n﴿إِنَّا لَقَادِرُونَ﴾\n\n<span data-type=\"title\" id=toc-5846>٤١ </span>- ﴿عَلَى أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ (٤١)﴾\nنظيره في سورة الواقعة (٢).\n\n<span data-type=\"title\" id=toc-5847>٤٢ </span>- ﴿فَذَرْهُمْ يَخُوضُوا﴾ فى باطلهم ﴿وَيَلْعَبُوا﴾\nويلهو في دنياهم ﴿حَتَّى يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ﴾. نسختها آية\nالقتال (٣).\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٢)، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٥.\nوقرأ بها: ابن محيصن، والجحدري كما في \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦٢، \"البحر المحيط\" لأبي حيان ٨/ ٣٣٠، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٦٣.\n(٢) في قوله تعالى: ﴿نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ (٦٠)﴾ [الواقعة: ٦٠].\n(٣) آية القتال، أو آية السيف كما في (ت).\nهو قوله تعالى: ﴿فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾ [التوبة: ٥].\nوقال بنسخها: مقاتل بن سليمان البلخي كما في \"قبضة البيان في ناسخ ومنسوخ القرآن\" (ص ٢٢) لأبي القاسم البذوري رواية أبي الفرج ابن الجوزي. قال ابن الجوزي في \"نواسخ القرآن\" (ص ٤٩٥)، وفي \"زاد المسير\" ٨/ ٣٦٦: وذكر المفسرون أنه -أي الوعد في الآية- منسوخ بآية السيف، وإذا قلنا: إنه وعيد بلقاء يوم القيامة فلا وجه للنسخ. ا. هـ.","vol":"27","page":373},{"text":"<span data-type=\"title\" id=toc-5848>٤٣ </span>- ﴿يَوْمَ يَخْرُجُونَ﴾ قراءة العامة بفتح الياء وضم الراء (١).\nوروى الأعشى (٢) والبرجمي (٣)، عن أبي بكر (٤)، عن عاصم (٥): بضم الياء وفتح الراء (٦).\n_________\n= قلت: وعليه فإني لم أجد هذِه الآية في كتب \"الناسخ والمنسوخ\" لأبي عبيد، والنحاس، ومكي.\nوانظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٧١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٦، البحر المحيط\" لأبي حيان ٨/ ٣٣٠.\n(١) \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٢)، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٦.\n(٢) يعقوب بن محمد، كذبه الأزدي، وهو محمود القراءة.\n(٣) عبد الحميد بن صالح الكوفي، صدوق.\n(٤) ابن عياش، ثقة عابد، إلا أنه لما كبر ساء حفظه، كتابه صحيح.\n(٥) ابن أبي النجود، صدوق له أوهام، حجة في القراءة.\n(٦) الحكم على الإسناد:\nفيه الأعشى، كذبه الأزدي إلا أنه محمود القراءة، وتابعه أيضًا البرجمي.\nالتخريج:\nوهذِه القراءة يرويها أبو بكر بن مهران في \"المبسوط في القراءات العشر\" لابن مهران (ص ٢٨٢)، وذكرها القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٩٦، \"البحر المحيط\" لأبي حيان ٨/ ٣٣٠، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٦٣ - ٤٦٤.\nومن هذا الوجه يروي المصنف هذِه القراءة عن شيخه أبى بكر بن مهران الأصبهاني صاحب المبسوط.\nوالقراءة منسوبة لعلي بن أبي طالب في \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٢).","vol":"27","page":374},{"text":"﴿مِنَ الْأَجْدَاثِ﴾ القبور (١) ﴿سِرَاعًا﴾ إلى إجابة الداعي ﴿كَأَنَّهُمْ إِلَى نُصُبٍ﴾ قرأه العامة بفتح النون وجزم الصاد، يعنون إلى شيء منصوب، يقال: فلان نصب عيني (٢).\nقال ابن عباس: يعني إلى غاية، وذلك حين سمعوا الصيحة الأخيرة (٣).\nوقال الكلبي: إلى عَلَم وراية (٤).\n_________\n(١) قاله قتادة. أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٨، والطبري في \"جامع البيان\" ٢٩/ ٨٨ وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٢.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٨٦ ونسبها للأعمش، وعاصم -أي من غير طريق حفص- كما سيأتي. وهي منسوبة للعامة في: \"جامع البيان\" للطبري ٢٩/ ٨٨، \"السبعة\" لابن مجاهد (ص ٦٥١)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٢).\nوحجتهم: أي: كأنهم إلى علم منصوب، والنصب بمعنى المنصوب.\n\"الحجة\" لابن زنجلة (ص ٧٢٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٦.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٧، \"عمدة القاري\" للعيني ١٦/ ١١٨.\nوأخرج الطبري في \"جامع البيان\" ٢٩/ ٨٩ عنه قال: إلى علم يسعون.\nوأخرج عبد بن حميد، وابن المنذر عن مجاهد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٢ قال: غاية وأخرجه الطبري في \"جامع البيان\" ٢٩/ ٨٩ عن يحيى بن أبي كثير قال: إلى غاية يستبقون.\n(٤) \"معالم التنزيل\" للبغوي ٨/ ٢٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٧، \"فتح القدير\" للشوكاني ٥/ ٢٩٥.\nوحكى أبو عبيد في \"لغات القبائل الواردة في القرآن\" (ص ٣٠) أن لغة قريش: إلى علم يسرعون وانظر: \"جامع البيان\" للطبري ٢٩/ ٨٨.","vol":"27","page":375},{"text":"قال أبو (عمرو) (١): سمعت بعض العرب يقول: النصب الشبكة التي يقع فيها الصيد، فيتسارع إليها صاحبها مخافة أن ينفلت الصيد منها.\nوقرأ زيد بن ثابت (٢)، وأبو رجاء (٣)، وأبو العالية (٤)، ومسلم البَطين (٥)، والحسن (٦)، وأشهب العقيلي (٧)، وابن عامر: ﴿إِلَى\n_________\n(١) في الأصل، و(ت): أبو العلاء. ولعله سبق قلم تتابع عليه النساخ. والمثبت من: \"البحر المحيط\" لأبي حيان ٨/ ٣٣٠، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٦٤، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦٢، \"فتح القدير\" للشوكاني ٥/ ٢٩٥. والنص موجود فيها مع اختلاف يسير.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٨٦، \"المحرر الوجيز\" لابن عطية ٥/ ٣٧١.\n(٣) \"المحرر الوجيز\" لابن عطية ٥/ ٣٧١، وذكر القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٩٦، والشوكاني في \"فتح القدير\" ٥/ ٢٩٥ أنه قرأها بضم النون وإسكان الصاد.\n(٤) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٢)، \"الحجة\" لابن زنجلة (ص ٧٢٥)، غير أنهما حكيا عنه أنه قرأها بضم النون وإسكان الصاد. قال ابن زنجلة: والنَّصْب والنُّصُب لغتان.\n(٥) \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٣٧.\n(٦) \"جامع البيان\" للطبري ٢٩/ ٨٨، \"المحرر الوجيز\" لابن عطية ٥/ ٣٧١، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٣٧.\nوذكر ابن عطية في \"المحرر الوجيز\" ٥/ ٣٧١، وأبو حيان في \"البحر المحيط\" ٨/ ٣٣٠، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٣٧، والسمين الحلبي في \"الدر المصون\" ١٠/ ٤٦٤ أنه قرأها بضم النون وإسكان الصاد. وذكر ابن الجوزي في \"زاد المسير\" ٨/ ٣٦٧، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٥٦٢ أنه قرأها بفتح النون والصاد.\n(٧) لم أجدها.","vol":"27","page":376},{"text":"نُصُبٍ﴾ بضم النون والصاد، وهي رواية حفص عن عاصم (١)، واختاره أبو حاتم.\nقال مقاتل (٢)، والكسائي (٣): يعني إلى أوثانهم التي كانوا يعبدونها من دون الله تعالى (٤).\nوقال الفراء (٥)، والأخفش (٦): النصب جمع النصب، مثل: رهن ورهن، والأنصاب جمع النصب، وهي جمع الجمع. وقيل: النصب والأنصاب واحد (٧).\n﴿يُوفِضُونَ﴾ يسرعون (٨).\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٦٥١)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٦، \"التيسير\" للداني (ص ١٧٤).\n(٢) \"معالم التنزيل\" للبغوي ٨/ ٢٢٦.\n(٣) \"معالم التنزيل\" للبغوي ٨/ ٢٢٦، \"عمدة القاري\" للعيني ١٦/ ١١٨.\n(٤) القول بلا نسبة في: \"معاني القرآن\" للفراء ٣/ ١٨٦، \"جامع البيان\" للطبري ٢٩/ ٨٨.\nوقاله ابن زيد. ذكره الماوردي في \"النكت والعيون\" ٦/ ٩٧، وأبو حيان في \"البحر المحيط\" ٨/ ٣٣٠.\n(٥) في \"معاني القرآن\" ٣/ ١٨٦ مع اختلاف يسير.\n(٦) لم أجده في \"معانيه\". وهو منسوب إليه في \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٦، \"البحر المحيط\" لأبي حيان ٨/ ٣٣٠.\n(٧) ينظر هذا المبحث في: \"مفردات ألفاظ القرآن\" للراغب (ص ٨٠٧)، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٦٤.\n(٨) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٠، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٦)، =","vol":"27","page":377},{"text":"قال الشاعر (١):\nفوارس ذبيان تحت الحديد ... كالجن يوفضن من عبقرِ\nوقال ابن عباس (٢)، وقتادة (٣): يسعون.\nوقال أبو العالية (٤)، ومجاهد (٥): يستبقون.\nوقال الضحاك (٦): يتطلعون (٧).\n_________\n= \"معاني القرآن\" للفراء ٣/ ١٨٦، \"جامع البيان\" للطبري ٢٩/ ٨٩.\n(١) قيل: هو لمرارة بن منقذ العدوي.\nوهو في: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٣٠، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٦٥، \"فتح القدير\" للشوكاني ٥/ ٢٩٥. وقال: وعبقر: موضع تزعم العرب أنه من أرض الجن.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٨٩، وذكره العيني في \"عمدة القاري\" ١٦/ ١١٨.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٨، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٢، والطبري في \"جامع البيان\" ٢٩/ ٨٩.\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٢، وابن أبى الدنيا في \"الأهوال\" (ص ١٢٩) (٧٦)، والطبري في \"جامع البيان\" ٢٩/ ٨٩. وذكره الماوردي في \"النكت والعيون\" ٦/ ٩٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٧١.\n(٥) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطى ٦/ ٤٢٢، والطبري في \"جامع البيان\" ٢٩/ ٨٩.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٩٠، وذكره العيني في \"عمدة القاري\" ١٦/ ١١٨.\n(٧) كذا في الأصل و(ت)، ولعلها تحرفت عن: ينطلقون، كما هي كذلك في المصدرين السابقين.","vol":"27","page":378},{"text":"وقال الحسن: يبتدرون (١).\nوقال القرظي: يشتدون (٢).\n\n<span data-type=\"title\" id=toc-5849>٤٤ </span>- ﴿خَاشِعَةً﴾ ذليلة خاضعة (٣).\n﴿أَبْصَارُهُمْ﴾ بالعذاب. قال قتادة: بسواد الوجوه (٤).\n﴿تَرْهَقُهُمْ ذِلَّةٌ﴾ يغشاهم هوان، ومنه: غلام مراهق. إذا غشي الاحتلام (٥).\n﴿ذَلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ﴾ وهو يوم القيامة (٦).\n_________\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٢، وابن أبي الدنيا في \"الأهوال\" (ص ١٢٩) (٧٧) عن قرة بن خالد، والطبري في \"جامع البيان\" ٢٩/ ٩٠.\n(٢) ذكره العيني في \"عمدة القاري\" ١٦/ ١١٨.\n(٣) \"جامع البيان\" للطبري ٢٩/ ٩٠، \"معالم التنزيل\" للبغوي ٨/ ٢٢٦.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٢٩٧، والشوكاني في \"فتح القدير\" ٥/ ٢٩٥.\n(٥) \"معالم التنزيل\" للبغوي ٨/ ٢٢٦، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٢٩٧، \"فتح القدير\" للشوكاني ٥/ ٢٩٥.\n(٦) قاله قتادة. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٩٠.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٦ بلا نسبة.","vol":"27","page":379},{"text":"<span data-type=\"title\" id=toc-5850>٧١ - سُورَة نوح</span>","vol":"27","page":381},{"text":"سورة نوح -﵇-\nمكية (١). وهي تسعمائة وتسعة وعشرون حرفًا، ومائتان وأربع وعشرون كلمة، وثمان وعشرون آية (٢).\n[٣٢٤٤] أخبرنا محمد بن القاسم (٣)، حدثنا محمد بن محمد بن شاذة (٤)، حدثنا أحمد بن محمد بن الحسن (٥)، حدثنا محمد بن يحيى (٦)، حدثنا سلم بن قتيبة (٧)، عن شعبة (٨)، عن عاصم بن\n_________\n(١) قاله ابن عباس، وابن الزبير، والحسن البصري.\n\"فضائل القرآن\" لابن الضريس (ص ٣٤)، \"دلائل النبوة\" للبيهقي ٧/ ١٤٤، \"الدر المنثور\" للسيوطي ٦/ ٤٢٣، \"البيان في عد آي القرآن\" للداني (ص ٢٥٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٢٣٧.\n(٢) \"البيان في محمد آي القرآن\" للداني (ص ٢٥٥)، \"مصاعد النظر\" للبقاعي ٣/ ١٢٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦٣، \"القول الوجيز\" للسمين الحلبي (ص ٣٢٥).\n(٣) الفلوسي الفارسي، لم يذكر بجرح أو تعديل.\n(٤) محمد بن محمد بن شاذة، أبو الحسين الكرابيسي، النيسابوري، أحد أئمة الشافعية، كان فقيهًا زاهدًا من أكابر أصحاب أبي بكر الصبغي، سمع من جماعة، لم يذكر بجرح أو تعديل، مات سنة (٣٧٢ هـ) \"طبقات الشافعية\" للإسنوي ٢/ ٤٨٥، \"تاريخ الإسلام\" للذهبي ٢٦/ ٥٤٩.\n(٥) أبو حامد بن الشرقي، ثقة مأمون.\n(٦) الذهلي، ثقة حافظ، جليل.\n(٧) أبو قتيبة الخراساني، صدوق.\n(٨) ابن الحجاج، ثقة حافظ متقن.","vol":"27","page":383},{"text":"بهدلة <span data-type=\"title\" id=toc-5851>(١)</span>، عن زِرِّ بن حبيش <span data-type=\"title\" id=toc-5852>(٢)</span>، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة نوح كان من المؤمنين الذين تدركهم دعوة نوح\" <span data-type=\"title\" id=toc-5853>(٣)</span>.\nقوله -﷿-: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n١ - ﴿إِنَّا أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ أَنْ﴾ بأن <span data-type=\"title\" id=toc-5854>(٤)</span>\n\n٢ - ﴿أَنْذِرْ قَوْمَكَ مِنْ قَبْلِ أَنْ يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ (١) قَالَ يَاقَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ (٢) أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ (٣)﴾\n\n٤ - ﴿يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ﴾\n_________\n(١) ابن أبي النجود الأسدي، صدوق له أوهام، حجة في القراءة.\n(٢) ثقة جليل.\n(٣) [٣٢٤٤] الحكم على الإسناد:\nشيخ المصنف وشيخه لم يذكرا بجرح أو تعديل وعاصم صدوق له أوهام.\nوالحديث باطل موضوع كما سبق بيانه، وهذا الإسناد من أمثل طرقه.\nالتخريج:\nقد أخرج متنه الواحدي في \"الوسيط\" ٤/ ٣٥٦ قال: أخبرنا سعيد بن محمد الزعفراني، أنا أبو عمرو السختياني (كذا) بإسناده عن أبي بن كعب فذكره.\nوساق إسناد المصنف كما هو الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ٩٥.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٨٧، \"جامع البيان\" للطبري ٢٩/ ٩٠، \"إعراب القرآن\" للنحاس ٥/ ٣٧.\nوهذا القول مبني على أنها في موضع نصب، وفيها وجه آخر، وهي أن تكون بمعنى التبيين، تقول: أي: أنذر قومك.","vol":"27","page":384},{"text":"(من): صلة (١) ﴿وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُسَمًّى﴾ وهو الموت، فلا يهلككم بالعذاب ﴿إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ لَوْ كُنْتُمْ تَعْلَمُونَ﴾.\n\n<span data-type=\"title\" id=toc-5855>٥ </span>- ﴿قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا (٥) فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا <span data-type=\"title\" id=toc-5856>(٦)﴾</span>\nنفارا وإدبارا عنه (٢).\n\n<span data-type=\"title\" id=toc-5857>٧ </span>- ﴿وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ﴾\nلئلا يسمعوا دعوتي ﴿وَاسْتَغْشَوْا ثِيَابَهُمْ﴾: غطوا بها وجوههم لئلا يروني ولا يسمعوا صوتي ﴿وَأَصَرُّوا﴾ على الكفر (٣) ﴿وَاسْتَكْبَرُوا اسْتِكْبَارًا﴾.\n\n<span data-type=\"title\" id=toc-5858>٨ </span>- ﴿ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا (٨)﴾.\n\n<span data-type=\"title\" id=toc-5859>٩ </span>- ﴿ثُمَّ إِنِّي أَعْلَنْتُ لَهُمْ﴾ الدعوة ﴿وَأَسْرَرْتُ لَهُمْ إِسْرَارًا﴾.\n\n<span data-type=\"title\" id=toc-5860>١٠ </span>- ﴿فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا (١٠) يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا﴾\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١٨٧، \"جامع البيان\" للطبري ٢٩/ ٩٠، \"معاني القرآن\" للزجاج ٥/ ٢٢٨.\nوالمعنى أن (من) ليست للتبعيض. وهذا القول أليق بكلام الله تعالى من قول بعض النحاة: (من) زائدة.\nوالحاصل: أنها هنا بيانية. وهو معنى قولهم: صلة. والله أعلم.\nوفيها وجه آخر في المعنى: ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٢٩ قال: وقيل: يعني ما سلف من ذنوبكم إلى وقت الإيمان، وذلك بعض ذنوبهم. ا. هـ.\n(٢) \"جامع البيان\" للطبري ٢٩/ ٩٢، \"معالم التنزيل\" للبغوي ٨/ ٢٢٩.\n(٣) قاله ابن زيد، أخرجه الطبري في \"جامع البيان\" ٢٩/ ٩٢.\nوهو لغة جرهم كما في \"لغات القبائل\" لأبي عبيد (ص ٣٠)\nوانظر: \"معاني القرآن\" للزجاج ٥/ ٢٢٨، \"معالم التنزيل\" للبغوي ٨/ ٢٣٠.","vol":"27","page":385},{"text":"[٣٢٤٥] أخبرنا الحسين بن محمد بن فنجويه (١)، حدثنا عبد الله بن إبراهيم بن علي (٢)، حدثنا محمد بن عمران بن هارون (٣)، حدثنا أبو عبيد الله المخزومي (٤)، حدثنا سفيان بن عيينة (٥)، عن مطرف (٦)، عن الشعبي (٧)، أن عمر بن الخطاب - ﵁ - خرج يستسقي بالناس، فلم يزد على الاستغفار، حتى رجع، فقالوا له: ما رأيناك استسقيت؟ فقال عمر: لقد طلبت المطر بمجاديح (٨) السماء التي يستنزل بها المطر، ثم قرأ:\n﴿اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا (١٠) يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا﴾ (٩).\n\n<span data-type=\"title\" id=toc-5862>١٢ </span>- ﴿وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ﴾.\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) سعيد بن عبد الرحمن بن حسان، ثقة.\n(٥) ثقة حافظ فقيه إمام حجة، إلا أنه تغير حفظه بأخرة، وكان ربما دلس.\n(٦) ابن طريف، ثقة فاضل.\n(٧) عامر بن شراحيل، ثقة مشهور فقيه فاضل.\n(٨) المجاديح: جمح مجدح بكسر الميم، وسكون الجيم، ومجاديح السماء: نجومها.\nوقيل: هو الدبران. وقيل: هو ثلاثة كواكب كالأثافي، تشبيها بالمجدح الذي له ثلاث شعب وهو عند العرب من الأنواء الدالة على المطر، فجعل الاستغفار مشبها بالأنواء، مخاطبة لهم بما يعرفونه لا قولا بالأنواء، وجاء بلفظ الجمع لأنه أراد الأنواء جميعا التي يزعمون أن من شأنها المطر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٤٣.\n(٩) [٣٢٤٥] الحكم على الإسناد: =","vol":"27","page":386},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= فيه عبد الله بن إبراهيم وشيخه لم أجدهما، وفي سنده انقطاع، الشعبي لم يدرك عمر.\nالتخريج:\nالخبر يرويه عن عمر بن الخطاب - ﵁ - اثنان:\n١ - الشعبي:\n- رواه المصنف من طريق المخزومي، وعبد الرزاق في \"المصنف\" ٣/ ٨٧، وابن أبي شيبة في \"المصنف\" ٢/ ٢٢١، ٦/ ٦١ عن وكيع بن الجراح، والطبري في \"جامع البيان\" ٢٩/ ٩٣ من طريق يونس بن عبد الأعلى، والطبراني في \"الدعاء\" ٢/ ١٢٥٢ من طريق الفريابي، والبيهقي في \"السنن الكبرى\" ٣/ ٣٥٢ من طريق سعيد بن منصور. كلهم عن سفيان بن عيينة.\n- ورواه البيهقي في \"السنن الكبرى\" ٣/ ٣٥١، ٣٥٢ من طريق عبثر، وهشيم بن بشير.\n- ورواه الواحدي في \"الوسيط\" ٤/ ٣٥٧ من طريق جرير.\nأربعتهم (ابن عيينة، وعبثر، وهشيم، وجرير) عن مطرف بن طريف، عن الشعبي، والشعبي لم يلق عمر، قاله أبو حاتم، وأبو زرعة الرازيان كما في \"المراسيل\" لابن أبي حاتم (ص ١٣٢)، والدارقطني في \"السنن\" ٣/ ٣٠٩.\nقال النووي في \"الخلاصة\" كما في \"تخريج أحاديث وآثار الكشاف\" ٤/ ٩٣: إسناده صحيح لكنه مرسل، فإن الشعبي لم يدرك عمر. ا. هـ.\nوقال ابن حجر في \"الكاف الشاف\" (ص ١٧٧): رجاله ثقات، إلا أنه منقطع.\nقلت: وتوبع الشعبي عن عمر. فرواه عنه.\n٢ - والد أبي وجزة السعدي:\nرواه البيهقي في \"السنن الكبرى\" ٣/ ٣٥١ من طريق أبي وجزة عن أبيه، عن عمر به.\nوهذا إسناد لم يتبين لي حاله. فأبو وجزة ووالده لم أعرفهما.\nوالخلاصة: أن الأثر لا تنفك عنه علة الانقطاع، وإن كثرت طرقه، وعليه فهو ضعيف. والله أعلم.","vol":"27","page":387},{"text":"﴿وَيَجْعَلْ لَكُمْ جَنَّاتٍ﴾ بساتين (١) ﴿وَيَجْعَلْ لَكُمْ أَنْهَارًا﴾ جارية (٢)، وذلك أن قوم نوح -﵇- لما كذبوه زمانًا طويلًا حبس الله تعالى عنهم المطر، وأعقم أرحام نسائهم أربعين سنة، فهلكت أموالهم ومواشيهم، فوعدهم الله تعالى إن آمنوا أن يرد عليهم (٣).\nوروى الربيع بن صَبيح أن رجلًا أتى الحسن، فشكا إليه الجدوبة، فقال له الحسن: استغفر الله. وأتاه آخر فشكا إليه الفقر، فقال له: استغفر الله. وأتاه آخر فشكا إليه جفاف بساتينه، فقال له: استغفر الله. وأتاه آخر فقال: ادع الله أن يرزقني ابنا. فقال له: استغفر الله. فقلنا له: أتاك رجال يشكون إليك أبوابا، ويسألون أنواعا فأمرتهم كلهم بالاستغفار؟ فقال: ما قلت من ذات نفسي في ذلك شيئا، إنما اعتبرت فيه قول الله تعالى إخبارا عن نبيه نوح -﵇- أنه قال لقومه: ﴿اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا (١٠) يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا (١١) وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا﴾ (٤).\n_________\n(١) \"جامع البيان\" للطبري ٢٩/ ٩٤، \"معاني القرآن\" للزجاج ٥/ ٢٢٩.\n(٢) \"تفسير القرآن\" للسمعاني ٦/ ٥٦.\n(٣) قاله مقاتل. ذكره الواحدي في \"الوسيط\" ٤/ ٣٥٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٠٣.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٠ بلا نسبة.\nوهو قول عامة المفسرين كما في \"المحرر الوجيز\" لابن عطية ٥/ ٣٧٤، وفي \"زاد المسير\" لابن الجوزي ٨/ ٣٧٠.\n(٤) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٠٣.","vol":"27","page":388},{"text":"<span data-type=\"title\" id=toc-5863>١٣ </span>- قوله تعالى: ﴿مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا﴾\nقال ابن عباس (١)، ومجاهد (٢): ما لكم لا ترون لله عظمة.\nوقال سعيد بن جبير: ما لكم لا تعظمون الله تعالى حق عظمته (٣).\nوقال منصور عن مجاهد: لا تبالون لله عظمة (٤).\nوقال العوفي عن ابن عباس: لا تعلمون لله عظمة (٥).\nوقال قتادة: لا ترجون لله عاقبة (٦).\n_________\n= قال ابن عطية رحمه الله تعالى: والاستغفار الذي أحال عليه الحسن ليس هو عندي لفظ الاستغفار فقط، بل الإخلاص والصدق في الأعمال والأقوال، فكذلك كان استغفار عمر - ﵁ - ا. هـ.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٩٤، وابن أبي شيبة وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٤، وأبو الشيخ في \"العظمة\" ١/ ٣٤٠، والبيهقي في \"شعب الإيمان\" ١/ ٤٦٤.\n(٢) أخرجه سعيد بن منصور، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٥، والطبري في \"جامع البيان\" ٢٩/ ٩٤، والبيهقي في \"شعب الإيمان\" ١/ ٤٦٥.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣١.\nوأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ١٣٧، والطبري في \"جامع البيان\" ٢٩/ ٩٥ من طريق سعيد بن جبير عن ابن عباس فذكره.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٩٤، والبيهقي في \"شعب الإيمان\" ١/ ٤٦٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٩٥، وسعيد بن منصور، وعبد بن حميد، والبيهقي كما في \"الدر المنثور\" للسيوطي ١/ ٤٦٥.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٩، والطبري في \"جامع البيان ٢٩/ ٩٥.","vol":"27","page":389},{"text":"وقال ابن زيد: لا ترون لله طاعة (١).\nوقال الكلبي: لا تخافون لله عظمة (٢).\nوقال ابن كيسان: ما لكم لا ترجون في العبادة أن يثيبكم على توقيركم إياه خيرا (٣).\nوقال الحسن: لا تعرفون لله حقا ولا تشكرون له نعمة (٤).\nوقال سعيد بن جبير أيضًا: لا ترجون لله ثوابا ولا تخافون عقابا (٥).\nوالرجاء: من الأضداد يكون أملا وخوفا (٦).\n\n<span data-type=\"title\" id=toc-5864>١٤ </span>- ﴿وَقَدْ خَلَقَكُمْ أَطْوَارًا﴾\nتارات ومرات حالا بعد حال (٧)، نطفة ثم علقة ثم مضغة إلى تمام\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٩٥ بلفظ: الوقار: الطاعة.\n(٢) ذكره ابن الأنباري في \"الأضداد\" (ص ١١)، والبغوي في \"معالم التنزيل\" ٨/ ٢٣١، والبيهقي في \"شعب الإيمان\" ١/ ٤٦٤. وهو في \"معاني القرآن\" للفراء ١/ ٢٨٦، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٧) بلا نسبة.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٠٣.\n(٤) أخرجه سعيد بن منصور، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٥، والبيهقي في \"شعب الإيمان\" ١/ ٤٦٥.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٠٣.\nوأخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٥ عن ابن عباس.\n(٦) \"معاني القرآن\" للفراء ١/ ٢٨٦، \"جامع البيان\" للطبري ٢٩/ ٩٥، \"الأضداد\" لابن الأنباري (ص ٩).\n(٧) \"جامع البيان\" للطبري ٢٩/ ٩٥، \"معاني القرآن\" للزجاج ٥/ ٢٢٩، \"مفردات ألفاظ القرآن\" للراغب (ص ٥٢٨)، \"معالم التنزيل\" للبغوي ٨/ ٢٣١.","vol":"27","page":390},{"text":"الخلق (١).\n\n<span data-type=\"title\" id=toc-5865>١٥ </span>- ﴿أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا﴾\n\n<span data-type=\"title\" id=toc-5866>١٦ </span>- ﴿وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا﴾\nقال الحسن: يعني في السماء الدنيا (٢). وهو جائز في كلام العرب، كما يقال: أتيت بني تميم. وإنما أتى بعضهم. ويقال: فلان متوار في دور بني فلان. وإنما هو في دار واحدة (٣).\nوقال مقاتل: معناه: وجعل القمر معهن نورا لأهل الأرض، (في) بمعنى: (مع) (٤).\nقال عبد الله بن عمرو: إن الشمس والقمر وجوههما قبل السموات، وضوء الشمس ونور القمر فيها، وأقفيتهما قبل الأرض، وأنا أقرأ بذلك\n_________\n(١) ذكره القتيبي في \"تفسير غريب القرآن\" (ص ٤٨٧)، والطبري في \"جامع البيان\" ٢٩/ ٩٥ - ٩٦.\nوأسنده عن ابن عباس، ومجاهد، وقتادة، والضحاك، وابن زيد.\nوأخرجه أبو الشيخ في \"العظمة\" ٥/ ١٦٣٥ عن يحيى بن رافع.\nوانظر: \"الدر المنثور\" ٦/ ٤٢٥، وفي \"غريب ابن قتيبة\" قول آخر، وهو قوله: ويقال: بل أراد اختلاف الأخلاق والمناظر.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣١.\n(٣) قاله الأخفش في \"معاني القرآن\" ٢/ ٧١٥، وهو في: \"جامع البيان\" للطبري ٢٩/ ٩٧، \"معاني القرآن\" للزجاج ٥/ ٢٣٠، \"معالم التنزيل\" للبغوي ٨/ ٢٣١، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٠٤.\n(٤) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٥٨ بلا نسبة. وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٠٤، والشوكاني في \"فتح القدير\" ٥/ ٢٩٨ منسوبًا لقطرب.","vol":"27","page":391},{"text":"آية من كتاب الله ﴿وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا﴾ مصباحا مضيئا (١).\nوقيل لعبد الله بن عمرو: ما بال الشمس تصلينا أحيانا، وتبرد علينا أحيانا؟ فقال: إنها في الصيف في السماء الرابعة، وفي الشتاء في السماء السابعة عند عرش الرحمن، ولو كانت في السماء الدنيا لما قام لها شيء (٢).\n\n<span data-type=\"title\" id=toc-5867>١٧ </span>- قوله تعالى: ﴿وَاللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَبَاتًا﴾\n_________\n(١) إسناده ضعيف. يروى عن عبد الله بن عمرو من ثلاثة أوجه:\n١ - رواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٩، والطبري في \"جامع البيان\" ٢٩/ ٩٧ عن معمر عن قتادة أن عبد الله فذكره.\n٢ - رواه الطبري في \"جامع البيان\" ٢٩/ ٩٧ من طريق هشام عن قتادة قال: ذكر لنا أن عبد الله .. فذكره، وخالف هشاما ومعمرا همام.\n٣ - فرواه أبو الشيخ في \"العظمة\" ٤/ ١١٤١، وعبد بن حميد، وابن المنذر وابن مردويه، وابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٦ من طريق همام، عن قتادة، عن شهر بن حوشب، عن عبد الله .. فذكره.\nوعلته في الوجهين الأولين الانقطاع؛ فقتادة لم يدرك عبد الله بن عمرو، أما في الوجه الثاني ففيه شهر بن حوشب مختلف فيه. وعلى فرض التسليم بثبوته عن عبد الله. فإن الاحتمال القوي أنه مما أخذه عن أهل الكتاب، فلا يقال فيه: إن له حكم الرفع. والله أعلم.\n(٢) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٥٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٧٥، وأبو حيان في \"البحر المحيط\" ٨/ ٣٣٤ ثم قال: وهذا شيء لا يوقف على معرفته إلا من علم الهيئة.\nوقال الآلوسي في \"روح المعاني\" ٢٩/ ٧٥: وهذا مما يضحك منه الصبيان فضلا عن فحول ذوي العرفان. ا. هـ.","vol":"27","page":392},{"text":"وكان حقه إنباتًا، ولكنه مصدر مخالف للصدر (١).\nوقال الخليل: مجازه، فنبتم نباتا (٢).\n\n<span data-type=\"title\" id=toc-5868>١٨ </span>- ﴿ثُمَّ يُعِيدُكُمْ فِيهَا﴾ أمواتا.\n﴿وَيُخْرِجُكُمْ﴾ منها أحياء ﴿إِخْرَاجًا﴾.\n\n<span data-type=\"title\" id=toc-5869>١٩ </span>- ﴿وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا﴾ مهادا تحملكم أحياء وتستركم أمواتا (٣).\n\n<span data-type=\"title\" id=toc-5870>٢٠ </span>- ﴿لِتَسْلُكُوا مِنْهَا سُبُلًا فِجَاجًا﴾ طرقًا مختلفة (٤).\n\n<span data-type=\"title\" id=toc-5871>٢١ </span>- ﴿قَالَ نُوحٌ رَبِّ إِنَّهُمْ عَصَوْنِي وَاتَّبَعُوا مَنْ لَمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلَّا خَسَارًا (٢١)﴾.\nقرأ نافع، وعاصم، وابن عامر: بفتح الواو واللام (٥). وهم القادة\n_________\n(١) أي: أنه اسم مصدر، والمصدر إنباتا. \"معاني القرآن\" للزجاج ٥/ ٢٣٠، \"مشكل إعراب القرآن\" لمكي (ص ٧٦١)، \"معالم التنزيل\" للبغوي ٨/ ٢٣١، \"البحر المحيط\" لأبي حيان ٨/ ٣٣٤ وقال: وانتصاب (نباتا) بـ (أنبتكم) مصدرا على حذف الزائد، أي: إنباتا.\n(٢) \"معالم التنزيل\" للبغوي ٨/ ٢٣١.\nوالقول في: \"إعراب القرآن\" للنحاس ٥/ ٤٠، \"البحر المحيط\" لأبي حيان ٨/ ٣٣٤، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٧٢ بلا نسبة.\n(٣) \"حقائق التفسير\" للسلمي [٣٥٠/ ب] وصدره بقوله: قال بعضهم: وذكره مطولا.\n(٤) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٩٨، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٦.\nوقتادة. أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣١٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٦، والطبري في \"جامع البيان\" ٢٩/ ٩٧.\nوالقول في: \"معاني القرآن\" للفراء ٣/ ١٨٨، \"جامع البيان\" للطبري ٢٩/ ٩٧، \"معاني القرآن\" للزجاج ٥/ ٢٣٠، \"إعراب القرآن\" للنحاس ٥/ ٤٠.\n(٥) \"السبعة\" لابن مجاهد (ص ٦٥٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٩٢، =","vol":"27","page":393},{"text":"الأشراف (١).\n\n<span data-type=\"title\" id=toc-5872>٢٢ </span>- ﴿وَمَكَرُوا مَكْرًا كُبَّارًا﴾\nكبيرًا عظيما، يقال: كبير، وكبار، بالتخفيف، وكُبَّار بالتشديد، كلها بمعنى واحد. ونظيره في كلام العرب: أمر عجيب وعُجَاب وعُجّاب، ورجل حُسَان وحُسّان، وجُمَال وجُمّال، وقراء للقارئ، ووضّاء للوضيء (٢).\nوأنشد ابن السكِّيت:\nبيضاء تصطاد القلوب وتستبي ... بالحسن قلب المسلم القراء\nوالمرء يلحقه بفتيان الندى ... خلق الكريم وليس بالوضاء (٣)\n_________\n= \"التيسير\" للداني (ص ١٧٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩١.\n(١) \"معالم التنزيل\" للبغوي ٨/ ٢٣٢ ونص عبارته أوضح. قال ﵀:\nيعني: اتبع السفلة والفقراء القادة والرؤساء الذين لم يزدهم كثرة المال والولد إلا ضلالا في الدنيا، وعقوبة في الآخرة.\n(٢) قاله ابن زيد. أخرجه الطبري في \"جامع البيان\" ٢٩/ ٩٨ بأخصر من هذا.\nوالقول بلا نسبة في: \"معاني القرآن\" للفراء ٣/ ١٨٩، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٧)، \"معاني القرآن\" للزجاج ٥/ ٢٣٠، \"معالم التنزيل\" للبغوي ٨/ ٢٣٢، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٠٦.\n(٣) البيتان لأبي صدقة الدبيري.\nوالبيت الأول في: \"لسان العرب\" لابن منظور ٦/ ٣٥٦٤ (قرأ)، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٠٦، \"البحر المحيط\" لأبي حيان ٨/ ٣٣٥، \"الدر =","vol":"27","page":394},{"text":"وقرأ ابن محيصن، وعيسى: (كُبارا) بالتخفيف (١).\nواختلفوا في معنى مكرهم:\nفقال ابن عباس: قالوا قولًا عظيمًا (٢).\nوقال الحسن: مكروا في دين الله وأهله مكرًا عظيمًا (٣).\nوقال الضحاك: افتروا على الله وكذبوا، وكذبوا رسوله (٤). وقيل: حرشوا سفلتهم على قتل نوح (٥).\n\n<span data-type=\"title\" id=toc-5873>٢٣ </span>- ﴿وَقَالُوا﴾ بهم ﴿لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا﴾\nقرأ أهل المدينة بضم الواو (٦).\n_________\n= المصون\" للسمين الحلبي ١٠/ ٤٧٣، \"روح المعاني\" للآلوسي ٢٩/ ٩٥. ورجل قراء: ناسك.\nوالبيت الثاني في: \"المحتسب\" لابن جني ٢/ ٢٣٠، \"الخصائص\" لابن جني ٣/ ٢٦٦، \"المحرر الوجيز\" لابن عطية ٥/ ٣٧٦، \"لسان العرب\" لابن منظور ٨/ ٤٨٥٥ (وضأ)، \"البحر المحيط\" لأبي حيان ٨/ ٣٣٥، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٧٣.\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٢)، \"المحرر الوجيز\" لابن عطية ٥/ ٣٧٦، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦٤.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٢.\n(٣) لم أجده.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٢.\n(٥) السابق، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٠٧.\n(٦) \"السبعة\" لابن مجاهد (ص ٦٥٣)، \"جامع البيان\" للطبري ٢٩/ ٩٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩١، \"إتحاف فضلاء البشر\" ٢/ ٥٦٤.\nوأشهر قراء أهل المدينة نافع وأبو جعفر.","vol":"27","page":395},{"text":"غيرهم بفتحها (١)، وهما لغتان.\n﴿وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ﴾ قراءة العامة غير مجرى فيهما (٢). قال أبو حاتم: لأنهما علي بناء فعل مضارع، وهما مع ذلك عجميان (٣). وقرأ الأعمش، وأشهب العُقيلي: (ولا يغوثا ويعوقا) مصروفين (٤) ﴿وَنَسْرًا﴾.\n[٣٢٤٦] أخبرنا الحسن بن محمد بن الحسن العدل (٥) بقراءتي\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٦٥٣)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٥)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٧.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٨٩، \"البحر المحيط\" لأبي حيان ٨/ ٣٣٦، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٧٤.\nوالمعنى: أي: غير مصروفين.\nقال أبو حيان في توجيهها: إن كانا عربيين فمنع الصرف للعلمية ووزن الفعل، وإن كانا عجميين فللعجمية والعلمية.\n(٣) لم أجده.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٨٩، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٢)، \"الكشاف\" ٦/ ٢١٨، \"المحرر الوجيز\" لابن عطية ٥/ ٣٧٦.\nووهم ابن عطية هذِه القراءة، ولكن تعقبه أبو حيان في \"البحر المحيط\" ٨/ ٣٣٦: فقال: تخريجها على أحد وجهين:\nأحدهما: أنها جاءت على لغة من يصرف جميع ما لا ينصرف عند عامة العرب، وذلك لغة، وقد حكاها الكسائي وغيره.\nالثاني: أنها صرفت لمناسبة ما قبله وما بعده من المنون، إذ قبله (ودا) (ولا سواعا) وبعده (ونسرا) كما قالوا في صرف (سلاسلا) و(قواريرا) لمن صرف ذلك للمناسبة.\n(٥) أبو القاسم الحبيبي: قيل كذبه الحاكم.","vol":"27","page":396},{"text":"عليه، حدثنا عبد الله بن يوسف بن أحمد بن مالك (١)، حدثنا عبد الله بن محمد بن عبد العزيز البغوي (٢)، حدثنا محمد بن بكار بن الريان (٣)، حدثنا أبو معشر (٤)، عن يزيد بن زياد (٥)، عن محمد بن كعب (٦) قال: كان لآدم -﵇- خمس بنين ود وسواع ويغوث ويعوق ونسر، وكانوا عبادًا، فمات رجل منهم، فحزنوا عليه حزنًا شديدًا، فجاءهم الشيطان فقال: هل لكم أن أصوّر لكم في قبلتكم مثله، إذا نظرتم عليه ذكرتموه؟ قالوا: نكره أن نجعل في قبلتنا شيئا نصلي إليه. قال: فأجعله في مؤخر المسجد. قالوا: نعم. فصوّره لهم من صُفر ورصاص. ثم مات آخر فصوّره لهم. ثم مات آخر فصوّره لهم ثم مات آخر فصوّره لهم. قال: فتنقصت الأشياء كما تنتقصون اليوم، وأقاموا على ذلك ما شاء الله أن يقيموا، ثم تركوا عبادة الله، فأتاهم الشيطان فقال لهم: ما لكم لا تعبدون شيئا؟ قالوا: من نعبد؟ قال: هذِه آلهتكم وآلهة آبائكم، ألا ترونها منصوبة في مصلاكم. قال: فعبدوها من دون الله تعالى، حتى بعث الله نوحا -﵇- فدعاهم إلى عبادة الله، فقالوا: ﴿لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا﴾\n_________\n(١) لم أجده.\n(٢) أبو القاسم البغوي، إمام ثقة، أقل المشايخ خطأ.\n(٣) أبو عبد الله البغدادي الرصافي، ثقة.\n(٤) نجيح بن عبد الرحمن، ضعيف، أسن واختلط.\n(٥) المدني، ثقة.\n(٦) القرظي، ثقة عالم.","vol":"27","page":397},{"text":"سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا﴾ (١).\nوروى سفيان (٢)، عن (موسى (٣)، عن) (٤) محمد بن قيس (٥): ﴿لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا﴾ قال: كانوا قومًا صالحين بين آدم ونوح ﵈، وكان لهم أتباع يقتدون بهم، فلما ماتوا قال أصحابهم الذين كانوا يقتدون بهم: لو صورناهم كان أشوق لنا إلى العبادة إذا ذكرناهم فصوروهم، فلما ماتوا وجاء\n_________\n(١) [٣٢٤٦] الحكم على الإسناد:\nإسناده ضعيف فيه: أبو معشر ضعيف، أسن واختلط، وشيخ المصنف تكلم فيه الحاكم، وعبد الله بن يوسف لم أجده.\nالتخريج:\nالأثر: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٧، وأبو الشيخ في \"العظمة\" ٥/ ١٥٩٠، وعمر بن شبة في كتاب \"مكة\" كما في \"فتح الباري\" ٨/ ٦٦٨، وذكره الواحدي في \"الوسيط\" ٤/ ٣٥٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٣٢ بنحوه.\nويشهد له: ما أخرجه البخاري كتاب التفسير باب ﴿وَدًّا وَلَا سُوَاعًا﴾ (٤٩٢٠) عن ابن عباس، وما أخرجه مسلم كتاب المساجد، باب النهي عن بناء المساجد على القبور (٥٢٨)، والنسائي كتاب المساجد، باب النهي عن اتخاذ القبور مساجد ٢/ ٤١، وأحمد في \"المسند\" ٦/ ٥١ (٢٤٢٥٢) وغيرهم عن عائشة مرفوعا.\nوما سيذكره المصنف قريبا عن محمد بن قيس.\n(٢) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٣) موسى بن عبيدة، ضعيف.\n(٤) ساقطة من الأصل، وأثبتها من (ت).\n(٥) المديني القاص، ثقة.","vol":"27","page":398},{"text":"آخرون دب إليهم إبليس فقال: إنما كانوا يعبدونهم، وبهم يسقون المطر؛ فعبدوهم (١). وقال ابن عباس: كان نوح -﵇- يحرس جسد آدم -﵇- على جبل بالهند يحول بين الكافرين، وبين أن يطوفوا بقبره، فقال لهم الشيطان: إن هؤلاء يفتخرون عليكم، ويزعمون أنهم بنو آدم دونكم، وإنما هو جسد، وأنا أصور لكم مثله تطوفون به، فنحت خمسة أصنام، وحملهم على عبادتها، وهي: ود، وسواع، ويغوث، ويعوق، ونسرا. فلما كان أيام الغرق دفن الطوفان تلك الأوثان فطمها بالتراب، فلم تزل مدفونة حتى أخرجها الشيطان لمشركي العرب (٢) فاتخذت قضاعة (٣) ودا، فعبدوها بدومة الجندل، ثم توارثه\n_________\n(١) الحكم على الإسناد:\nإسناده ضعيف.\nفيه موسى ابن عبيدة الربذي ضعيف.\nالتخريج:\nالأثر: وصله الطبري في \"جامع البيان\" ٢٩/ ٩٨ - ٩٩ عن ابن حميد، ثنا مهران، عن سفيان به.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٣ معلقا كالمصنف.\nوهو مع ما سبق ذكره يتقويان فيكون لهما أصلا. والله أعلم.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٠٨ ونسبه للمصنف.\n(٣) هم شعب عظيم اختلف النسابون فيه:\nفقال الأكثر: هم من العدنانية، ينتسبون إلى قضاعة بن معد بن عدنان.\nوقيل: هم من حمير من القحطانية، غلب عليهم اسم أبيهم فهم: بنو قضاعة بن =","vol":"27","page":399},{"text":"بنوه الأكابر فالأكابر حتى صارت إلى كلب (١)، فجاء الإسلام وهو عندهم. وأخذ أعلى (٢) وأنعم (٣) -وهما من طئ (٤) - يغوث، فذهبوا\n_________\n= مالك بن عمرو بن مرة بن زيد بن مالك بن حمير.\nكانت ديارهم في الشحر، ثم في نجران، ثم في الحجاز، ثم في الشام، فكان لهم ملك ما بين الشام والحجاز إلى العراق. وقد حاربهم الرسول - ﷺ - في غزوة السلاسل سنة ٧ هـ، وكانوا أشداء في الحروب.\n\"الأنساب\" للسمعاني ٤/ ٥١٦، \"معجم ما استعجم\" للبكري ١/ ١٧ وما بعدها، \"تهذيب الأسماء واللغات\" للنووي ٢/ ٢٩٢، \"الروض الأنف\" للسهيلي ١/ ٢٣ وما بعدها، \"معجم قبائل العرب\" لرضا كحالة ٣/ ٩٥٧.\n(١) كلب: بطن من قضاعة:\nوهم ينتسبون إلى: كلب بن وبرة بن تغلب بن حلوان بن عمران بن الحاف بن قضاعة.\nومنهم جماعة: منهم حب رسول الله - ﷺ - زيد بن حارثة بن شراحيل الكلبي القضاعي، وكانوا ينزلون دومة الجندل وتبوك، وأطراف الشام، وقد اتخذوا في الجاهلية بدومة الجندل صنما يدعى ودا، ودخلوا في دين النصرانية، ثم في الإسلام.\n\"الأنساب\" للسمعاني ٤/ ٥١٦، \"معجم ما استعجم\" للبكري ١/ ٢١٠، \"فتح الباري\" لابن حجر ٨/ ٦٦٨، \"معجم قبائل العرب\" لرضا كحالة ٣/ ٩٩١.\n(٢) لم أجد لها ذكرا.\nغير أن محقق \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣٠٩ أدخلها في النص الذي نقله القرطبي من هنا. وكتب في الهامش: زيادة عن تفسير الثعلبي. ا. هـ.\n(٣) أنعم: بطن من مراد من مذحج وهم بنو أنعم بن عمرو.\n\"جمهرة أنساب العرب\" لابن حزم (ص ٤٩٢)، \"معجم قبائل العرب\" لرضا كحالة ١/ ٤٧.\n(٤) طيئ بن أدد: قبيلة عظيمة من كهلان، من القحطانية تنتسب إلى طيئ. =","vol":"27","page":400},{"text":"به إلى مراد (١) فعبدوه زمانًا، ثم إن بني ناجية (٢) أرادوا أن ينزعوه من أعلى وأنعم ففروا به إلى الحصين أخي بني الحارث بن كعب (٣).\nوأما يعوق: فكان لكهلان (٤)، ثم توارثته بنوه الأكبر فالأكبر حتى صار إلى همدان.\n_________\n= واسم طيئ: جلهمة بن أدد بن زيد بن يشجب بن عريب بن زيد بن كهلان بن سبأ. وبطونهم وأفخاذهم كثيرة، وكانت منازلهم باليمين، ثم نزلوا على أجأ وسلمى الجبلين المشهورين، ثم تفرقوا في البلاد.\n\"الأنساب\" للسمعاني ٤/ ٣٥، \"جمهرة أنساب العرب\" لابن حزم (ص ٤٧٦)، \"معجم قبائل العرب\" لرضا كحالة ٢/ ٦٨٩.\n(١) مراد بن مذحج، من كهلان، من القحطانية، وهم: بنو مراد بن مذحج، وهو مالك بن أدد بن زيد بن يشجب بن عريب بن زيد بن كهلان بن سبأ. وكانت بلادهم إلى جانب زبيد من بلاد اليمن.\n\"جمهرة أنساب العرب\" لابن حزم (ص ٤٠٦ - ٤٠٧)، \"معجم قبائل العرب\" لرضا كحالة ٣/ ١٠٦٦.\n(٢) ناجية من أولاد مراد بن مالك بن أدد. وبنوه كثر منهم:\nعبد الله، وعمير، ومفرج بطن. وكنانة، ومالك، ويشكر، ونمرة، وردمان. ثم إن لكل منهم بنون.\n\"جمهرة أنساب العرب\" لابن حزم (ص ٤٠٦ - ٤٠٧).\n(٣) بنو الحارث بن كعب بطن من مذحج، من القحطانية، سكنوا نجران جيرانا لبني ذهل من الأزد. وكانت رئاستهم في عبد المدان قبل البعثة، وكان قسما منهم يعبد يغوث، وقسما اعتنق النصرانية، وقسما آخر اعتنق اليهودية.\n\"معجم قبائل العرب\" لرضا كحالة ١/ ٢٣١.\n(٤) كهلان بن سبأ، هم: بنو كهلان ابن سبأ بن يشجب بن يعرب بن قحطان وبطونهم كثيرة، والمشهور منها سبعة: الأزد، طيئ، مذحج، همذان، كندة، مراد، وأنمار. وبنو كهلان.","vol":"27","page":401},{"text":"وأما نسر: فكان لخثعم (١) يعبدونه.\nوأما سواع: فكان لآل ذي الكلاع (٢) يعبدونه (٣).\n_________\n= وإخوانهم بنو حمير هم ملوك اليمن، ثم تفرقت بطون كهلان في سائر بلاد الجزيرة.\n\"معجم قبائل العرب\" لرضا كحالة ٣/ ١٠٠٢.\n(١) خثعم: قبيلة من القحطانية، تنتسب إلى خثعم بن أنمار بن أراش بن عمرو بن الغوث بن نبت بن مالك بن زيد بن كهلان. كانت منازلهم بجبال السراة، إلى أن تفرقوا في البلاد، وكانت تعظم ذا الخلصة، وهو بيت لخثعم، كان فيه صنم يدعى الخلصة، فهدم.\n\"جمهرة أنساب العرب\" لابن حزم (ص ٣٩٠)، \"الأنساب\" للسمعاني ٢/ ٣٢٦، \"تهذيب الأسماء واللغات\" للنووي ٢/ ٢٨٩، \"معجم قبائل العرب\" لرضا كحالة ١/ ٣٣١.\n(٢) الكلاع: بطن يعرف بذي الكلاع، من حمير، من القحطانية، وهم بنو شرحبيل بن حمير كانوا يقطنون بمخلاف السحول بن سواده.\n\"الأنساب\" للسمعاني ٥/ ١١٨، \"معجم قبائل العرب\" لرضا كحالة ٣/ ٩٩٠.\n(٣) أصل هذا الأثر عن ابن عباس:\nأخرجه البخاري كتاب في التفسير باب ﴿وَدًّا وَلَا سُوَاعًا﴾ (٤٩٢٠)، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٠، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٧، والفاكهي كما في \"فتح الباري\" لابن حجر ٨/ ٦٦٧ كلهم من طريق ابن جريج، عن عطاء، عن ابن عباس، ولفظه:\nصارت الأوثان التي في قوم نوح، في العرب بعد. أما ود: فكانت لكلب بدومة الجندل، وأما سواع: فكانت لهذيل، وأما يغوث: فكانت لمراد، ثم لبني غطيف بالجرف عند سبأ، وأما يعوق: فكانت لهمدان، وأما نسر: فكانت لحمير، لآل ذي الكلاع أسماء رجال صالحين في قوم نوح، فلما هلكوا أوحى الشيطان إلى قومهم أن انصبوا إلى مجالسهم التي كانوا يجلسون فيها أنصابا، وسموها =","vol":"27","page":402},{"text":"قال عطاء (١)، وقتادة (٢)، والثمالي (٣)، والمسيب (٤): صارت أوثان قوم نوح إلى العرب، فكان ود لكلب بدومة الجندل، وكان سُواع برهاط (٥) لهذيل، وكان يغوث لبني غطيف (٦) من مراد بالجرف (٧)، وكان يعوق لهمدان، وكان نسر لآل ذي الكلاع من\n_________\n= بأسمائهم ففعلوا، ولم تعبد، حتى إذا هلك أولئك ونسي العلم عبدت.\nوالخبر كما هنا: ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٠٩ ونسبه للمصنف.\n(١) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٠٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٠٩.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٠، والطبري في \"جامع البيان\" ٢٩/ ٩٩ عن معمر، وأخرجه الطبري أيضًا عن سعيد كلاهما عن قتادة به.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) رُهَاط: بضم أوله، وتخفيف الهاء. موضع على ثلاث ليالٍ من مكة، وهي من بلاد هذيل، قرية ليست كبيرة على طريق المدينة. قال ابن الكلبي: اتخذت هذيل سواعا ربًا برهاط.\n\"معجم ما استعجم\" للبكري ٢/ ٦٧٨، \"معجم البلدان\" لياقوت ٣/ ١٠٧، \"فتح الباري\" لابن حجر ٨/ ٦٦٨.\n(٦) بنو غطيف بن عبد الله: بطن من مراد من كهلان، من العدنانية، وهم: بنو غطيف بن عبد الله بن ناجية بن مراد.\n\"الأنساب\" للسمعاني ٤/ ٣٠٣، \"فتح الباري\" لابن حجر ٨/ ٦٦٨، \"معجم قبائل العرب\" لرضا كحالة ٣/ ٨٨٩.\n(٧) كذا: الجرف، بالراء. وجاء كذلك في بعض روايات صحيح البخاري. قال ياقوت: وهو فاسد.\nقلت: قد ذكر ياقوت ومن قبله البكري: الجرف والجوف بالراء والواو، وعرفا كلا منهما فالجرف موضع لهذيل على ثلاثة أميال من المدينة نحو الشام. وهو =","vol":"27","page":403},{"text":"حمير، وأما اللات فلثقيف، وأما العزى فلسليم (١)، وغطفان (٢)، وجُشم، ونصر، وسعد بن بكر (٣).\n_________\n= اسم لمواقع أخرى.\nأما الجوف فهو من أرض مراد. قال ياقوت: والجوف من أرض مراد له ذكر في تفسير قوله تعالى ﴿إِنَّا أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ﴾.\nانظر: \"معجم ما استعجم\" للبكري ٢/ ٤٠٤، \"معجم البلدان\" لياقوت ٢/ ١٨٧ \"عمدة القاري\" للعيني ١٦/ ١٢٠، وقد وقع على الصواب في \"تفسير القرآن\" لعبد الرزاق ٢/ ٣٢٠ عن قتادة.\n(١) سليم: قبيلة مشهورة. يقال: سليم بن منصور بن عكرمة بن خصفة بن قيس بن عيلان بن مضر من العدنانية، وتتفرع إلى عدة عشائر وبطون، وكانت منازلهم في عالية نجد بالقرب من خيبر.\n\"الأنساب\" للسمعاني ٣/ ٢٧٨، \"معجم ما استعجم\" للبكري ١/ ١٠٠، ٢/ ٣٩١، \"معجم قبائل العرب\" لرضا كحالة ٢/ ٥٤٣.\n(٢) غطفان بن سعد: بطن عظيم متسع، كثير الشعوب والأفخاذ، من قيس بن عيلان، فهم بنو غطفان ابن قيس بن عيلان بن مضر بن نزار بن معد بن عدنان. كانت منازلهم بنجد مما يلي وادي القرى، وجبل طيئ، ثم افترقوا بعد الفتح الإسلامي وكانوا يعبدون العزى، وكانوا بنوا عليها بيتا، وأقاموا لها سدنة، فبعث النبي - ﷺ - خالد بن الوليد فهدم البيت.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٩٠، ٣٣٢، ٦١٢، ٦٦٦، \"الأنساب\" للسمعاني ٤/ ٣٠٢، \"معجم قبائل العرب\" لرضا كحالة ٣/ ٨٨٨.\n(٣) جُشم: لم يظهر لي أي جشم المعنية هنا إذ وجدت بهذا الاسم قرابة عشرين مسمى ما بين قبيلة، وبطن وحي وفخذ. ينظرون في \"معجم قبائل العرب\" لرضا كحالة ١/ ١٨٧ - ١٩٠.\nنصر: هم نصر بن عبد الله بن بكر بن سعد بن ضبة بن أد بن طابخة بن غلياس بن مضر بن نزار بن معد بن عدنان فهم بطن من ضبة العدنانية، ويوجد نصر بطون من =","vol":"27","page":404},{"text":"أما مناة فكانت بقديد، وأما إساف ونائلة (١) وهبل (٢) فلأهل مكة، وكان إساف حيال الحجر الأسود، وكانت نائلة حيال الركن اليماني، وكان هُبل في جوف الكعبة ثمانية عشر ذراعا.\nوقال الواقدي: كان ود على صورة رجل، وسواع على صورة امرأة، ويغوث على صورة أسد، ويعوق على صورة فرس، ونسر على سورة نسر من الطير (٣).\n_________\n= قبائل شتى. \"معجم قبائل العرب\" لرضا كحالة ٣/ ١١٨٠.\nسعد بن بكرت بطن من هوازن، من قيس بن عيلان، من العدنانية، وهم بنو سعد ابن بكر بن هوازن بن منصور، وهم حضنة النبي - ﷺ -، ومساكنهم في السراة ثم تفرقوا بعد الإسلام.\n\"معجم قبائل العرب\" لرضا كحالة ٢/ ٥١٣ - ٥١٤.\n(١) قال ابن إسحاق: كان إساف ونائلة رجلا وامرأة من جرهم -هو إساف بن بغي، ونائلة بنت ديك- فوقع إساف على نائلة في الكعبة فمسخهما الله حجرين. قال بعض السلف: ما أمهلهما الله إلى أن يفجر فيها، ولكنه قبلها، فمسخا حجرين، وكانا على موضع زمزم ينحر أهل مكة عندهما.\n\"سيرة ابن هشام\" مع \"الروض الأنف\" ١/ ١٠٥، \"جمهرة أنساب العرب\" لابن حزم (ص ٤٩٢)، \"المغازي\" للواقدي ٢/ ٨٤١.\n(٢) هبل: صنم جاء به عمرو بن لحي من هيت، وهي من أرض الجزيرة حتى وضعه في الكعبة، وكانت قريش قد اتخذته صنما على بئر في جوف الكعبة. \"جمهرة أنساب العرب\" لابن حزم (ص ٤٩٢)، \"سيرة ابن هشام\" مع \"الروض\" ١/ ١٠٥.\n(٣) لم أجده في \"مغازية\". وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣٠٩ وقال عقبة: الله أعلم.\nوذكره الحافظ ابن حجر في \"فتح الباري\" ٨/ ٦٦٩ وقال: وهذا شاذ، والمشهور أنهم كانوا على سورة البشر، وهو مقتضى ما تقدم من الآثار في سبب عبادتها.","vol":"27","page":405},{"text":"<span data-type=\"title\" id=toc-5874>٢٤ </span>- ﴿وَقَدْ أَضَلُّوا كَثِيرًا﴾\nأي: ضل بعبادتها وبسببها كثير من الناس، نظيره: ﴿رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ﴾ (١).\n﴿وَلَا تَزِدِ الظَّالِمِينَ إِلَّا ضَلَالًا﴾.\n\n<span data-type=\"title\" id=toc-5875>٢٥ </span>- قوله تعالى: ﴿مِمَّا خَطِيئَاتِهِمْ﴾\nأي: من خطيئاتهم، وما صلة (٢). وقرأ أبو عمرو: (خطاياهم) (٣) ﴿أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا﴾. وقرأ أبو حيوة، والأعمش: (مما خطيئتهم) على الواحد (٤).\nوروى أبو روق عن الضحاك في قوله -﷿-: ﴿أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا﴾ قال: يعني في الدنيا في حالة واحدة كانوا يغرقون من جانب، ويحرقون (٥) في الماء من جانب (٦).\n_________\n(١) إبراهيم: ٣٦، وانظر: \"جامع البيان\" للطبري ٢٩/ ٩٩.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٨٩، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٨)، \"جامع البيان\" للطبري ٢٩/ ١٠٠، \"إعراب القرآن\" للنحاس ٥/ ٤٢.\n(٣) \"السبعة\" لابن مجاهد (ص ٦٥٣)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٧، \"التيسير\" للداني (ص ١٧٥).\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣١١، \"فتح القدير\" للشوكاني ٥/ ٣٠١.\nونسبها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٢) للجحدري، وعبيد عن أبي عمرو.\n(٥) كذا. وفي (ت)، والبغوي: ويحترقون.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٣، والزمخشري في \"الكشاف\" ٦/ ٢١٩، وابن الجوزي في \"زاد المسير\" ٨/ ٣٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣١١.","vol":"27","page":406},{"text":"[٣٢٤٧] أنشدنا أبو القاسم الحبيبي (١)، قال: أنشدني أبو سعيد أحمد بن محمد بن رميح (٢)، قال: أنشدنا أبو بكر ابن الأنباري (٣):\nالخلق مجتمع طورًا ومفترق ... والحادثات فنون ذات أطوار\nلا تعجبن لأضداد إن اجتمعت ... فالله يجمع بين الماء والنار (٤)\n\n<span data-type=\"title\" id=toc-5876>٢٦ </span>- ﴿وَقَالَ نُوحٌ﴾\nقال مقاتل: معنى نوح بالسريانية: الساكن، وإنما سُمِّي نوحا؛ لأن الأرض سكنت إليه (٥) ﴿رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾ أحدًا يدور في الأرض فيذهب ويجيء، وهو فيعال من الدوران، مثل القيام، أصله: قيوام وكيوام (٦).\n_________\n(١) قيل كذبه الحاكم.\n(٢) أبو سعيد النسوي المروزي، ثقة مأمون.\n(٣) هو: محمد بن القاسم بن بشار المقرئ النحوي، كان صدوقًا ديِّنًا.\n(٤) [٣٢٤٧] الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nالأبيات ذكرها القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣١١، والألوسي في \"روح المعاني\" ٢٩/ ٧٩.\n(٥) لم أجده، إلا أن المصنف ذكر في \"عرائس المجالس\" (ص ٥٢) ما نصه: سمي بذلك لكثرة نوحه على نفسه. ا. هـ.\n(٦) \"معاني القرآن\" للفراء ٣/ ١٩٠، \"جامع البيان\" للطبري ٢٩/ ١٠٠، \"معاني القرآن\" للزجاج ٥/ ٢٣١.","vol":"27","page":407},{"text":"وقال القتيبي: أصله من الدار، أي: نازل دار (١).\n\n<span data-type=\"title\" id=toc-5877>٢٧ </span>- ﴿إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ﴾\nقال ابن عباس: كان الرجل ينطلق بابنه إلى نوح فيقول له: احذر هذا فإنه كذاب، وإن أبي حذرنيه. فيموت الكبير وينشأ الصغير عليه (٢).\n﴿وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا﴾ أي: من سيكفر ويفجر.\nقال محمد بن كعب (٣)، ومقاتل (٤)، والربيع (٥)، وعطية (٦)، وابن زيد (٧): إنما قال نوح -﵇- هذا حين أخرج الله تعالى كل مؤمن من\n_________\n(١) \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٨)، \"القرطين\" لابن مطرف الكناني ٢/ ١٨٢.\nوهو في: \"معالم التنزيل\" للبغوي ٨/ ٢٣٤، \"عمدة القاري\" للعيني ١٦/ ١١٨ ونسبه للمصنف.\n(٢) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٦٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٣٤، والزمخشري في \"الكشاف\" ٦/ ٢٢٠، وابن الجوزي في \"زاد المسير\" ٨/ ٣٧٥. والقول في \"الوسيط\" للواحدي ٤/ ٣٦٠، \"معالم التنزيل\" للبغوي ٨/ ٢٣٤ منسوب للكلبي، ومقاتل.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣١٢.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣١٢.\n(٥) ذكره البغوي، وابن عطية، والقرطبي، وأبو حيان في \"البحر المحيط\" ٨/ ٣٣٧.\n(٦) ذكره القرطبي.\n(٧) ذكره ابن عطية، والقرطبي، وأبو حيان.","vol":"27","page":408},{"text":"أصلابهم وأرحامهم، وأعقم أرحام نسائهم وأيبس أصلاب رجالهم قبل العذاب بأربعين سنة وقيل: سبعين سنة. وأخبر الله نوحا أنهم لا يؤمنون ولا يلدون مؤمنا، فحينئذ دعا عليهم نوح، فأجاب الله تعالى دعاءه، وأهلكهم كلهم، ولم يكن فيهم صبي وقت العذاب (١).\nوقال أبو العالية (٢)، والحسن (٣): لو أهلك أطفالهم معهم لكان عذابًا من الله لهم، ولكن الله تعالى أهلك ذريتهم وأطفالهم بغير عذاب، ثم أهلكهم. والدليل عليه قوله تعالى: ﴿وَقَوْمَ نُوحٍ لَمَّا كَذَّبُوا الرُّسُلَ أَغْرَقْنَاهُمْ﴾ (٤) وقد علمنا أن الأطفال لم يكذبوا الرسل وإنما وقع العذاب على المكذبين (٥).\n\n<span data-type=\"title\" id=toc-5878>٢٨ </span>- ﴿رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ﴾\nواسم أبيه: لمك بن متوشلخ، واسم أمه: شمخا بنت أنوش، وكانا مؤمنين (٦).\n_________\n(١) القول في \"الكشاف\" للزمخشري ٦/ ٢٢١ بلا نسبة. وقال أبو حيان بعد ذكره: وهذا لا يظهر؛ لأنه قال ﴿إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ﴾ الآية. فقوله: ﴿وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا﴾ يدل على أنه لم يعقم أرحام نسائهم، وقد كان قبل ذلك طامعا في إيمانهم عاطفا عليهم.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣١٢.\n(٣) ذكره القرطبي.\n(٤) الفرقان: ٣٧.\n(٥) قاله ابن عباس، ذكره البلنسي في \"تفسير مبهمات القرآن\" ٢/ ٦٥٤.\n(٦) \"النكت والعيون\" للماوردي ٦/ ١٠٦، \"الوسيط\" للواحدي ٤/ ٣٦٠، \"معالم التنزيل\" للبغوي ٨/ ٢٣٤، \"الكشاف\" للزمخشري ٦/ ٢٢٠، \"تفسير مبهمات =","vol":"27","page":409},{"text":"وقرأ سعيد بن جبير: (ولوالدي) على الواحد (١).\n﴿وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا﴾ أي: داري (٢).\nوقال الضحاك: مسجدي (٣).\nوقيل: سفينتي (٤). ﴿وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾ عامة (٥)، وقال الكلبي: من أمة محمد - ﷺ - (٦)\n_________\n= القرآن\" للبلنسي ٢/ ٦٥٣.\nوفي \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣١٣ نسبه للقشيري، والمصنف، والماوردي. إلا أن الماوردي نسبه للحسن، وفيه اسم ابن نوح: منجل. والله أعلم.\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٢)، \"المحرر الوجيز\" لابن عطية ٥/ ٣٧٧، \"زاد المسير\" لابن الجوزي ٨/ ٣٧٥.\n(٢) \"معالم التنزيل\" للبغوي ٨/ ٢٣٤، \"تفسير مبهمات القرآن\" للبلنسي ٢/ ٦٥٤.\nونسبه ابن الجوزي في \"زاد المسير\" ٨/ ٣٧٥ إلى ابن عباس.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠١، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٢٨.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣١٤.\n(٤) \"معالم التنزيل\" للبغوي ٨/ ٢٣٤، \"إيجاز البيان\" للنيسابوري ٢/ ٢٨٣، \"الكشاف\" للزمخشري ٦/ ٢٢٠، \"زاد المسير\" لابن الجوزي ٨/ ٣٧٥ وقال: حكاه الثعلبي.\nوقال الحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٤٥: ولا مانع من حمل الآية على ظاهرها، وهو أنه دعا لكل من دخل منزله وهو مؤمن.\n(٥) \"الوسيط\" للواحدي ٤/ ٣٦٠، \"معالم التنزيل\" للبغوي ٨/ ٢٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ٣١٤ ونسبه للضحاك ثم قال: وهو أظهر.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٨/ ٣١٤.","vol":"27","page":410},{"text":"﴿وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا﴾ هلاكا ودمارا (١).\n_________\n(١) \"صحيح البخاري مع عمدة القاري\" ١٦/ ١١٩ قال: هلاكا. ثم قال العيني: وفسره الثعلبي بالدمار.\nوانظر: \"معاني القرآن\" للزجاج ٥/ ٢٣١، \"معالم التنزيل\" للبغوي ٨/ ٢٣٤.","vol":"27","page":411},{"text":"<span data-type=\"title\" id=toc-5879>٧٢ - سُورَة الْجِنِّ</span>","vol":"27","page":413},{"text":"سورة الجن\nمكية (١). وهي ثمانمائة وسبعون حرفا (٢)، ومائتان وخمس وثمانون كلمة (٣)، وثمان وعشرون آية (٤).\n[٣٢٤٨] أخبرنا ناقل بن راقم بن أحمد بن عبد الجبار البابي (٥)، حدثنا عبد الله بن أحمد بن محمد البلخي (٦)، حدثنا عمر بن محمد الكرابيسي (٧)، حدثنا أسباط بن اليسع البخاري (٨)، حدثنا يحيى بن\n_________\n(١) قاله ابن عباس، وعائشة، وابن الزبير، وعكرمة، والحسن. وأقوالهم مخرجة في: \"فضائل القرآن\" لابن الضريس (ص ٣٤)، \"دلائل النبوة\" للبيهقي ٧/ ١٤٣ - ١٤٤، \"الدر المنثور\" للسيوطي ٦/ ٤٢٩.\nوانظر: \"البيان في عد آي القرآن\" للداني (ص ٢٥٦)، \"مصاعد النظر\" للبقاعي ٣/ ١٢٦ قال: بالإجماع.\n(٢) في (ت): (ثمانمائة وتسعة وخمسون حرفا).\nوفي \"البيان في عد آي القرآن\" للداني (ص ٢٥٦)، و\"القول الوجيز\" للسمين الحلبي (ص ٣٢٧): سبعمائة وتسعة وخمسون حرفا. وأشار محقق \"القول الوجيز\" إلى أنه في بعض نسخه: ثمانمائة وعشرون.\n(٣) \"البيان في عد آي القرآن\" للداني (ص ٢٥٦)، \"القول الوجيز\" للسمين الحلبي (ص ٣٢٧).\n(٤) \"البيان في عد آي القرآن\" للداني (ص ٢٥٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٩، \"مصاعد النظر\" للبقاعي ٣/ ١٢٦.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) مقبول.","vol":"27","page":415},{"text":"عبد الله السلمي (١)، حدثا نوح بن أبي مريم (٢)، عن علي بن زيد (٣)، عن زر (٤)، عن أبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة الجن أُعطي بعدد كل جني وشيطان صدق بمحمد - ﷺ - وكذب به عتق رقبة\" (٥).\n_________\n(١) خاقان، ثقة.\n(٢) كذبوه في الحديث، وقال ابن المبارك: كان يضع.\n(٣) ابن جدعان التيمي، ضعيف.\n(٤) ابن حبيش، ثقة جليل.\n(٥) [٣٢٤٨] الحكم على الإسناد:\nإسناد ساقط، ومتن موضوع.\nالتخريج:\nتقدم الكلام عليه مرارًا.","vol":"27","page":416},{"text":"قوله ﷿:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5880>١ </span>- ﴿قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِنَ الْجِنِّ﴾\nوكانوا تسعة من جن نصيبين (١) استمعوا بقراءة النبي - ﷺ-، وقد مر ذكرهم <span data-type=\"title\" id=toc-5881>(٢)</span>.\nقال أبو حمزة الثمالي: بلغنا أنهم من بني الشيصبان، وهم أكثر الجن عددا، وهم عامة جنود إبليس (٣)، ﴿فَقَالُوا﴾ لما رجعوا إلى قومهم ﴿إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا﴾.\n\n٢ - ﴿يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ وَلَنْ نُشْرِكَ بِرَبِّنَا أَحَدًا (٢)﴾\n_________\n(١) نصيبين: بالفتح ثم الكسر ثم ياء، وهي مدينة بين الموصل والشام، فهي من بلاد الشام، وهي اسم لبلدة باليمن، وبلدة بالعراق.\n\"معجم البلدان\" لياقوت ٥/ ٢٨٨، \"الروض الأنف\" للسهيلي ٢/ ١٨٠، \"النكت والعيون\" للماوردي ٦/ ١٠٩.\n(٢) مر ذكرهم عند كلام المصنف على قوله تعالى: ﴿وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ. .﴾ [الأحقاف: ٢٩]. وفي عددهم خلاف.\nفما ذكره المصنف، رواه عاصم عن زر بن حبيش أنهم كانوا تسعة، وحكاه جويبر عن الضحاك غير أنه قال: إن المراد بنصيبين قرية باليمن غير التي بالعراق.\nوروى ابن جريج عن مجاهد أنهم كانوا سبعة. \"النكت والعيون\" للماوردي ٦/ ١٠٩.\nوفي أسمائهم اختلاف بين المفسرين أيضًا.\nانظر: \"النكت والعيون\" للماوردي ٦/ ١٠٩، \"الجامع لأحكام القرآن\" للقرطبي ١٦/ ٢١٣ - ٢١٤.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ٣/ ١٩.","vol":"27","page":417},{"text":"<span data-type=\"title\" id=toc-5882>٣ </span>- ﴿وَأَنَّهُ﴾ (١) وأخواته بالفتح، أهل الشام والكوفة إلا أبا بكر (٢).\nوفتح أبو جعفر ما كان مردودًا على الوحي، وكسر ما كان إخبارًا عن الجن (٣).\nوجرّها كلها الباقون، إلا ما أتى عن ابن كثير، وأبي عمرو، ويعقوب: أنهم فتحوا: ﴿وَأَنَّهُ لَمَّا قَامَ﴾ فقط (٤) ﴿تَعَالَى جَدُّ رَبِّنَا﴾.\n_________\n(١) يوجد في الأصل بياض قدر كلمة بين: وأنه. . . وأخواته.\n(٢) \"السبعة\" لابن مجاهد (ص ٦٥٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٣٩، \"التيسير\" للداني (ص ١٧٥).\nوأبو بكر هو ابن عياش أحد الرواة عن عاصم، ويأتي ذكر ما يقرأ به في كلام المصنف قريبا.\nوفي السبعة نسبها لابن عامر، وحمزة، والكسائي، وحفص عن عاصم.\n(٣) \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦٥.\nوما ذكره المصنف ومن قبله بعض الرواة عن أبي جعفر متعقب بقول أبي بكر بن مهران -حيث ذكر ما سبق عند المصنف ثم قال-: وفي هذِه الترجمة خلل. والصواب فيه والصحيح عنه ما ذكرته وشرحته وكذلك قرأته والله أعلم. ا. هـ.\nقلت: وما ذكره عن أبي جعفر القارئ، ذكره كذلك الطبري في \"جامع البيان\" ٢٩/ ١٠٥ - ١٠٦، قال ابن مهران: وقرأ أبو جعفر (أنه استمع) بفتح الألف، ولم يختلف فيه. وقرأ بعده في الآية الثالثة ﴿وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا﴾ بفتح الألف. وفي الرابعة التي تليها ﴿وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا﴾ بفتح الألف. وفي الخامسة (وإنا ظننا) بكسر الألف. وفي السادسة ﴿وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ﴾ بفتح الألف وبكسر ما بعده إلى قوله ﴿وَأَلَّوِ اسْتَقَامُوا﴾، ﴿وَأَنَّ الْمَسَاجِدَ لِلَّهِ﴾، ﴿وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ﴾ ففتح هذِه الثلاثة. ا. هـ.\n(٤) \"السبعة\" لابن مجاهد (ص ٦٥٦)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٣)، \"التيسير\" للداني (ص ١٧٥)، \"الكشف عن وجوه القراءات\" لمكي =","vol":"27","page":418},{"text":"[٣٢٤٩] حدثنا عبيد بن محمد بن محمد بن مهدي العدل (١)، حدثنا أبو العباس الأصم -وهو محمد بن يعقوب (٢) - حدثنا أحمد بن حازم (٣)، حدثنا عبيد الله (٤)، عن سفيان (٥)، عن السدي (٦) في قوله تعالى: ﴿جَدُّ رَبِّنَا﴾ قال: أمر ربنا (٧).\n[٣٢٥٠] وبإسناده عن سفيان (٨)، عن سليمان التيمي (٩)، عن الحسن (١٠) قال: غنى ربنا (١١).\n_________\n= ٢/ ٣٣٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦٦.\n(١) ثقة رضا.\n(٢) ثقة.\n(٣) أبو عمرو الغفاري، الإمام الحافظ الثقة.\n(٤) عبيد الله بن موسى بن أبي المختار العبسي ثقة، كان يتشيع.\n(٥) ابن سعيد الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٦) إسماعيل بن عبد الرحمن، صدوق يهم، ورمي بالتشيع.\n(٧) [٣٢٤٩] الحكم على الإسناد:\nرجاله ثقات سوى السدي صدوق يهم.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٩/ ١٠٣ عن ابن بشار، عن عبد الرحمن ثنا مهران، عن سفيان به.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٨.\n(٨) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٩) وهو ابن طرخان، ثقة عابد، كان يدلس.\n(١٠) الحسن البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.\n(١١) [٣٢٥٠] الحكم على الإسناد: =","vol":"27","page":419},{"text":"ومنه قيل للحظ: جد، ورجل مجدود (١).\nوقال ابن عباس: قدرة ربنا (٢).\nوقال مجاهد (٣)، وعكرمة (٤): جلاله.\nوقال قتادة: عظمته (٥).\n_________\n= إسناده صحيح.\nالتخريج:\nالأثر يرويه عن الحسن اثنان:\n١ - سليمان التيمي:\nرواه الطبري في \"جامع البيان\" ٢٩/ ١٠٤ من طريق سفيان الثوري، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢١، والطبري عن المعتمر بن سليمان، والطبري أيضًا من طريق هشيم بن بشير. ثلاثتهم عن سليمان التيمي.\n٢ - أبو رجاء:\nرواه الطبري في \"جامع البيان\" ٢٩/ ١٠٤ عن يعقوب بن إبراهيم عن إسماعيل ابن علية عن أبي رجاء كلاهما (التيمي، وأبو رجاء) عن الحسن به. والقول ذكره أبو عبيد في \"غريب الحديث\" ١/ ١٥٧ عن الحسن.\n(١) \"غريب الحديث\" لأبي عبيد ١/ ١٥٧، \"جامع البيان\" للطبري ٢٩/ ١٠٥، \"معجم مقاييس اللغة\" لابن فارس ١/ ٤٠٦، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ١٨٧).\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٤، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٢٣٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٤ من طريق فضيل عنه، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٨٩).\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٠، والطبري فى \"جامع البيان\" ٢٩/ ١٠٤، وذكره أبو عبيد في \"غريب الحديث\" ١/ ١٥٧.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢١، وعبد بن حميد كما في \"الدر =","vol":"27","page":420},{"text":"وقال ابن أبي نجيح عن مجاهد: ذكره (١).\nوقال الضحاك: فعله (٢).\nوقال القرظي: آلاؤه ونعمه على خلقه (٣).\nوقال الأخفش: على ملك ربنا (٤).\nوقال ابن كيسان: على ظفره على كل كافر بالحجة العدل (٥).\nوالجد في اللغة: العظمة (٦)، ومنه قول أنس: كان الرجل إذا قرأ\n_________\n= المنثور\" للسيوطي ٦/ ٤٣٠، والطبري في \"جامع البيان\" ٢٩/ ١٠٤، وذكره ابن فتيبة في \"تفسير غريب القرآن\" (ص ٤٨٩).\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٥، وعبد بن حميد وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٠.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢٩/ ٨.\nوأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٣ من طريق علي بن أبي طلحة عن ابن عباس.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢٩/ ٨. وفي \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٤٧: قال الضحاك عن ابن عباس. فذكره.\n(٤) لم أجده في \"معاني القرآن\" له.\nوالقول منسوب إليه. ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢٩/ ٨.\n(٥) لم أجده.\n(٦) \"معجم مقاييس اللغة\" لابن فارس ١/ ٤٠٦.\nورجح الإمام الطبري في \"جامع البيان\" ٢٩/ ١٠٥ أن المعنى: تعالت عظمة ربنا وقدرته وسلطانه. =","vol":"27","page":421},{"text":"البقرة وآل عمران جد في عيوننا. أي: عظم (١).\nقال ابن عباس: لو علمت الجن أن في الإنس جدًّا ما قالت: تعالى جد ربنا (٢).\n_________\n= وهذا القول يجمع غالب ما ذكره المصنف، حتى إن ابن الجوزي قال في \"زاد المسير\" ٨/ ٣٧٨: في الآية سبعة أقوال، فذكرها.\nقلت: وما ذكره لا يخرج عما ذكره المصنف هنا، ويجمعها ما سبق نقله عن الطبري. والله أعلم.\n(١) حديث صحيح وفيه قصة.\nرواه أحمد في \"المسند\" ٣/ ١٢٠ (١٢٢١٥)، وابن أبي شيبة في \"المسند\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ١/ ٥١ عن يزيد بن هارون، ورواه أحمد أيضًا في \"المسند\" ٣/ ١٢١ (١٢٢١٦) عن عبد الله بن بكر السهمي كلاهما عن حميد الطويل.\nورواه مسلم كتاب صفات المنافقين (٢٧٨١)، وأحمد في \"المسند\" ٣/ ٢٤٥ (١٣٥٧٣) من طريق حماد عن ثابت البناني.\nورواه البخاري كتاب المناقب باب علامات النبوة في الإسلام (٣٦١٧) من طريق عبد الوارث عن عبد العزيز بن صهيب.\nثلاثتهم (حميد، وثابت، وابن صهيب) عن أنس به مطولا.\nغير أن رواية الصحيحين ليس فيهما اللفظ المذكور عند المصنف.\n(٢) إسناده صحيح.\nرواه عبد الرزاق في \"المصنف\" ١٥/ ٢٦٤، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٨/ ٢٩٨، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٤٧، و\"الدر المنثور\" للسيوطي ٦/ ٤٣٠ للسيوطي من طريق عمرو بن دينار.\nورواه أبو عبيد في \"غريب الحديث\" ١/ ١٥٧، والعسكري في \"تصحيفات المحدثين\" ١/ ٣٣٣ من طريق ابن جريج. =","vol":"27","page":422},{"text":"وقال أبو جعفر الباقر، وابنه جعفر (١)، والربيع بن أنس (٢): ليس لله تعالى جد، وإنما قالت الجن بالجهالة فلم يؤاخذوا به (٣).\n﴿مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا﴾ وقرأ عكرمة (تعالى جِد ربنا) بكسر الجيم على ضد الهزل (٤)، وقزأ ابن السميفع: (جدى ربنا) وهو الجدوى،\n_________\n= كلاهما عن عطاء بن يسار عن ابن عباس به.\nقال ابن كثير: إسناده جيد، ولكن لست أفهم ما معنى هذا الكلام، ولعله قد سقط شيء، والله أعلم.\nوقال الكرماني في \"غرائب التفسير\" ٢/ ١٢٦٠ بعد أن ذكره في الغرائب: وهو قول ضعيف بعيد. ا. هـ.\nقلت: ولم يظهر لي وجه كلام ابن عباس إلا أن أبا عبيد بعد أن ذكره قال: يذهب ابن عباس إلى أن الجد إنما هو الغنى، ولم يكن يرى أن أبا الأب جد، إنما هو عنده أب.\nونقله عنه العسكري ولم يتعقبه.\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٤، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨.\n(١) ذكره ابن عطية، والقرطبي. وجعفر هو المشهور بالصادق.\n(٢) ذكره ابن عطية، والقرطبي، والكرماني في \"غرائب التفسير\" ٢/ ١٢٦٠.\n(٣) هذا القول حكى ابن عطية عن كثير من المفسرين تضعيفهم له. وقال الكرماني: وهو قول ضعيف بعيد.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨، \"البحر المحيط\" لأبي حيان ٨/ ٣٤١، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٨٧ غير أنها رسمت عندهم: (جدا ربنا). وجاءت عنه من أوجه أخرى:\n١ - فذكر النحاس في \"إعراب القرآن\" ٥/ ٤٧، وابن جني في \"المحتسب\" ٢/ ٣٣٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩، وأبو حيان في \"البحر المحيط\" ٨/ ٣٤١ أنه قرأها: (جدا =","vol":"27","page":423},{"text":"والمنفعة (١).\n\n<span data-type=\"title\" id=toc-5883>٤ </span>- ﴿وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا﴾ جاهلنا (٢).\nوقال مجاهد (٣)، وقتادة (٤): هو إبليس <span data-type=\"title\" id=toc-5884>(٥)</span>.\n﴿عَلَى اللَّهِ شَطَطًا﴾ عدوانًا وقولًا عظيما (٦).\n\n٥ - ﴿وَأَنَّا ظَنَنَّا﴾ حسبنا ﴿أَنْ لَنْ تَقُولَ الْإِنْسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا﴾\n_________\n= ربنا).\n٢ - وذكر ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٣): أنه قرأها: جد ربنا.\n٣ - وذكر ابن جني، وابن عطية، والسمين الحلبي في \"الدر المصون\" ١٠/ ٤٨٦ أنه قرأها: جد ربنا.\nوهذا الوجه حكى ابن جني عن ابن مجاهد تغليط من رواه عن عكرمة، ووافقه.\n(١) \"المحرر الوجيز\" لابن عطية ٥/ ٣٧٩، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨، \"البحر المحيط\" لأبي حيان ٨/ ٣٤١، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٨٧.\n(٢) \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤٢٧)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٩)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٤١٤).\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٧، وعبد بن حميد وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٧، وذكره البلنسي في \"تفسير مبهمات القرآن\" ٢/ ٦٥٥.\n(٥) لفظ الآية يحتمل العموم، وذلك بأن يقال: هو كل عاص متمرد من الجن. قاله السمعاني في \"تفسير القرآن\" ٦/ ٦٥.\n(٦) \"جامع البيان\" للطبري ٢٩/ ١٠٧، \"معالم التنزيل\" للبغوي ٨/ ٢٣٨، وفي \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٨٩): أي: جورا في المقال.","vol":"27","page":424},{"text":"أي: كنا نظنهم صادقين في قولهم: إن لله صاحبة وولدا حتى سمعنا القرآن (١).\n\n<span data-type=\"title\" id=toc-5885>٦ </span>- ﴿وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ﴾\nوذلك قول الرجل من العرب إذا أَمسى في الأرض القفر (٢): أعوذ بسيد هذا الوادي من شر سفهاء قومه. فيبيت في أمن وجوار حتى يصبح (٣).\n_________\n(١) المصدرين السابقين.\n(٢) القفر: الخلاء من الأرض، وجمعه قفور. وقيل: القفر: مفازة لا نبات فيها ولا ماء، وقالوا: أرض مقفر أيضًا. \"لسان العرب\" لابن منظور ٦/ ٣٧٠٠ (قفر).\n(٣) هذا المعنى جاء عن جماعة من السلف منهم:\n١ - ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٨، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٢.\n٢ - الحسن البصري: أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٢، والطبري في \"جامع البيان\" ٢٩/ ١٠٨.\n٣ - مجاهد بن جبر: أخرجه عبد بن حميد، وابن المنذر كما في \"الدر\" ٦/ ٤٣٢، والطبري في \"جامع البيان\" ٢٩/ ١٠٨.\n٤ - قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢١، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٢، والطبري في \"جامع البيان\" ٢٩/ ١٠٨.\n٥ - إبراهيم النخعي: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٣، والطبري في \"جامع البيان\" ٢٩/ ١٠٨.\n٦ - الربيع بن أنس: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٣، والطبري في \"جامع البيان\" ٢٩/ ١٠٨.\n٧ - عبد الرحمن بن زيد بن أسلم: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٨ - ١٠٩.","vol":"27","page":425},{"text":"قال مقاتل: كان أول من تعوذ من الجن قوم من أهل اليمن، ثم بنو حنيفة (١)، ثم فشا ذلك في العرب (٢).\n[٣٢٥١] أخبرنا أبو عبد الله بن فنجويه (٣)، حدثنا عبد الله بن يوسف بن أحمد بن مالك (٤)، حدثنا أبو القاسم عبد الله بن (محمد) (٥) بن إسحاق المروزي، حدثنا موسى بن سعيد بن النعمان (٦) بطرسوس، حدثنا فروة بن أبي (المغراء) (٧) الكندي،\n_________\n(١) بنو حنيفة: قبيلة كبيرة، ومنازلهم اليمامة، وهم: حنيفة بن لجيم بن صعب بن علي بن بكر بن وائل بن قاسط بن هنب بن أفصى بن دعمي بن جديلة بن أسد بن ربيعة بن نزار، ينسب إليهم خلق كثير منهم تمامة بن أثال الحنفي الصحابي، وخولة: أم محمد بن الحنفية.\n\"اللباب في تهذيب الأنساب\" لابن الأثير ١/ ٣٩٦.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠، وأبو حيان في \"البحر المحيط\" ٨/ ٣٤١.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.\n(٥) في الأصل: أحمد، والمثبت من (ت)، وهو ثقة.\n(٦) موسى بن سعيد بن النعمان بن بسام الثغري، أبو بكر الطرسوسي المعروف بالدنداني، روى عن إبراهيم بن الليث وأحمد بن حنبل وغيرهما، وعنه النسائي وإبراهيم بن محمد الفرائضي وآخرون، قال ابن حجر: صدوق.\nانظر: \"تهذيب الكمال\" للمزي ٢٩/ ٧٠، \"تقريب التهذيب\" لابن حجر (٦٩٦٧).\n(٧) في الأصل: (المعزى)، والمثبت من مصادر ترجمته، وهو فروة بن أبي المغراء، اسم أبيه معدي كرب، روى عن أبي زائدة وعلي بن مسهر، وعنه عبد الله بن عبد الرحمن، قال عنه ابن حجر: صدوق. وذكره ابن حبان في \"الثقات\".\nانظر: \"الثقات\" لابن حبان ٩/ ١١، \"تقريب التهذيب\" لابن حجر (٥٣٩٠).","vol":"27","page":426},{"text":"حدثنا القاسم بن مالك (١)، عن عبد الرحمن بن إسحاق (٢)، عن أبيه (٣)، عن كردم بن أبي السائب الأنصاري (٤) ﵁ قال: خرجت مع أبي إلى المدينة في حاجة، وذلك أول ما ذكر رسول الله - ﷺ - بمكة، فآوانا المبيت إلى راعي غنم، فلما انتصف النهار جاء ذئب فأخذ حملا من الغنم، فوثب الراعي فقال: يا عامر الوادي جارك فنادى مناد لا أراه يقول: ياسرحان (٥) أرسله. فأتى الحمل يشتد حتى دخل الغنم ولم يصبه كدمة (٦)، فقال: وأنزل الله على رسوله - ﷺ - بمكة: ﴿وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا﴾ (٧).\n_________\n(١) القاسم بن مالك المزني، أبو جعفر من أهل الكوفة، يروي عن أبي خالد والكوفيين، روى عن أهل العراق، ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: صدوق فيه لين.\nانظر: \"الثقات\" لابن حبان ٧/ ٣٣٩، \"تقريب التهذيب\" لابن حجر (٥٤٨٧).\n(٢) أبو شيبة الواسطي، ضعيف.\n(٣) إسحاق بن الحارث الكوفي، روى عن كردم بن السائب وعنه ابنه عبد الرحمن بن إسحاق، ضعيف.\nانظر: \"التاريخ الكبير\" للبخاري ١/ ٣٨٤ \"ميزان الاعتدال\" للذهبي ١/ ١٨٩.\n(٤) صحابي جليل.\n(٥) السرحان: الذئب، وقيل: الأسد، وجمعه سراح، وسراحين.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٥٧ (سرح).\n(٦) والكدمة: تمشمش العظم وتعرقه، وقيل: هو العض بأدنى الفم، وقيل: العض عامة. انظر: \"لسان العرب\" لابن منظور ٦/ ٣٨٣٦ (كدم).\n(٧) [٣٢٥١] الحكم على الإسناد:\nإسناده ضعيف: عبد الرحمن بن إسحاق وأبوه ضعيفان، وعبد الله بن يوسف لم أجده، والقاسم بن مالك صدوق فيه لين. =","vol":"27","page":427},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nالحديث مداره على القاسم بن مالك عن عبد الرحمن بن إسحاق بن الحارث عن أبيه عن كردم به.\nورواه عن القاسم ثلاثة:\n١ - فروة بن أبي المغراء الكندي:\nرواه المصنف، وعنه البغوي في \"معالم التنزيل\" ٨/ ٢٣٨ من طريق موسى بن سعيد بن النعمان، والعقيلي في \"الضعفاء الكبير\" ١/ ١٠١ عن بشر بن موسى. وابن أبي حاتم في \"تفسير القرآن العظيم\" عن أبيه كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٤٩.\nوالواحدي في \"الوسيط\" ٤/ ٣٦٤ من طريق محمد بن الهيثم.\nأربعتهم عن فروة.\n٢ - عامر بن سعيد:\nرواه أبو الشيخ في \"العظمة\" ٥/ ١٦٦٥.\n٣ - أحمد بن الكوفي:\nرواه الطبراني في \"المعجم الكبير\" ١٩/ ١٩١ غير أنه سقط منه والد عبد الرحمن بن إسحاق.\nوالحديث ضعفه الهيثمي في \"مجمع الزوائد\" ٧/ ١٢٩، وأعله بعبد الرحمن بن إسحاق.\nقلت: وأبوه متكلم فيه. قال ابن حبان: منكر الحديث، فلا أدري التخليط منه أو من ابنه. ا. هـ.\nوالحديث أخرجه أيضًا ابن المنذر، وابن عساكر كما في \"تاريخ دمشق\" ٢٥/ ٣٣١، وابن مردويه كما في \"الإصابة\" لابن حجر ٥/ ٢٩٦.\nوله شاهد من حديث معاوية بن قرة عن أبيه:\nرواه ابن مردويه كما في \"الإصابة\" لابن حجر ٥/ ٢٩٦. وعلى فرض التسليم بثبوته فقد أبان الحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٤٩ عن معناه =","vol":"27","page":428},{"text":"يعني: زاد الإنس الجن باستعاذتهم بقادتهم رهقا (١)\nقال ابن عباس: إثما (٢).\nوقال معمر عن قتادة: خطيئة (٣).\nوروى سعيد عنه: جرأة (٤).\n_________\n= بقوله: وقد يكون هذا الذئب الذي أخذ الحمل -وهو ولد الشاة- كان جنيًا حتى يرهب الإنسي ويخاف منه، ثم رده عليه لما استجار به ليضله ويهينه ويخرجه عن دينه، والله أعلم.\n(١) هذا أحد قولين في معنى الآية.\nذكره الطبري في \"جامع البيان\" ١٩/ ١٠٩، والسمعاني في \"تفسير القرآن\" ٦/ ٦٦، ورجحه الطبري. وحاصله: أن الإنس لما استعاذوا بالجن ازداد الجن في أنفسهم عظمة.\nوالقول الثاني: قاله مجاهد وحاصله:\nأن الإنس ازدادوا رهقا بالاستعاذة من الجن، والمعنى: أن الإنس لما استعاذوا بالجن وأمنوا على أنفسهم ازدادوا رهقا بالاستعاذة من الجن، والمعنى: أن الإنس لما استعاذوا بالجن وأمنوا على أنفسهم ازدادوا كفرا وطغيانا وإثما حيث ظنوا أن أمنهم كان من الجن.\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٩ عنه، والمعنى في: \"معاني القرآن\" للزجاج ٥/ ٢٣٤، و\"تفسير القرآن\" للسمعاني ٦/ ٦٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٩، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٣.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢١، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٢، والطبري في \"جامع البيان\" ٢٩/ ١٠٩ من طريق معمر عنه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٠٩ من طريق سعيد عنه.","vol":"27","page":429},{"text":"وقال مجاهد: طغيانا (١).\nوقال الربيع: فرقا (٢).\nوقال ابن زيد: خوفا (٣).\nوقال إبراهيم: عظمة (٤). وذلك أنهم قالوا: قد سدنا الإنس والجن (٥).\nوقال مقاتل: بغيا (٦).\nوقال الحسن: شرا (٧).\nوقال ثعلب: خسارا (٨).\nوالرهق في كلام العرب: الإثم، وغشيان المحارم، ورجل (رهق) (٩)، وقيل: مرهق إذا كان كذلك (١٠).\n_________\n(١) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٢، والطبري من طريق ابن أبي نجيح عنه.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٣.\n(٣) أخرجه الطبري، وابن زيد هو: عبد الرحمن بن زيد بن أسلم.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٩.\nوأخرج الطبري عنه من وجهين قوله: جرأة.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٩.\n(٦) المصدر السابق.\n(٧) المصدر السابق.\n(٨) لم أجده.\n(٩) في الأصل: (مرهق)، والمثبت من (ت) يؤيده ما بعده.\n(١٠) \"جامع البيان\" للطبري ٢٩/ ١٠٩، \"لسان العرب\" لابن منظور ٣/ ١٧٥٤ - ١٧٥٦ (رهق).","vol":"27","page":430},{"text":"قال الأعشى (١):\nلا شيء ينفعني من دون رؤيتها ... هل يشتفي وامق ما لم يصب رهقا\n\n<span data-type=\"title\" id=toc-5886>٧ </span>- قوله تعالى: ﴿وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنْتُمْ﴾\nيا معشر الكفار من الإنس (٢) ﴿أَنْ لَنْ يَبْعَثَ اللَّهُ أَحَدًا﴾ بعد موته.\n\n<span data-type=\"title\" id=toc-5887>٨ </span>- ﴿وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا﴾\nمن الملائكة ﴿وَشُهُبًا﴾ من النجوم.\n\n<span data-type=\"title\" id=toc-5888>٩ </span>- ﴿وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا﴾ أي: من السماء (٣).\n﴿مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَصَدًا﴾\n\n<span data-type=\"title\" id=toc-5889>١٠ </span>- ﴿وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ﴾ برمي الشهب.\n﴿أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا﴾\n_________\n(١) البيت في \"ديوانه\" (ص ٣٦٥).\nوينظر في \"جامع البيان\" للطبري ٢٩/ ١٠٩، \"النكت والعيون\" للماوردي ٦/ ١١١، \"لسان العرب\" لابن منظور ٣/ ١٧٥٥ (رهق).\nوالشاهد منه قوله: رهقا. قال ابن بري كما في \"اللسان\": وكذلك فسر الرهق في شعر الأعشى بأنه غشيان المحارم وما لا خير. ا. هـ.\nوقيل: بل معنى الرهق في البيت: الدنو من المحبوب، والقرب منه، والتمتع بما ينوله. قاله محقق \"جامع البيان\" للطبري ٢٩/ ١١٠.\nوالوامق: هو المحب، وقد ومقه يمقه بالكسر، أي: أحبه، فهو وامق. قاله القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧.\n(٢) قاله الكلبي. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٠ واختاره.\n(٣) \"جامع البيان\" للطبري ٢٩/ ١١٠.","vol":"27","page":431},{"text":"<span data-type=\"title\" id=toc-5890>١١ </span>- ﴿وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَدًا (١١)﴾\nأهواء مختلفة، وفرقا شتى منا المؤمن ومنا الكافر (١).\nوقال سعيد بن جبير: ألوانا شتى (٢).\nوقال الحسن: قددًا: مختلفين (٣).\nوقال الأخفش: ضروبًا (٤). وقال أبو عبيدة: أصنافًا (٥).\nوقال المؤرج: أجناسًا (٦). وقال النضر بن شميل: مللًا (٧).\nوقال ابن كيسان: شيعا وفرقا، لكل فرقة هوى كأهواء الناس (٨).\nوقال الفراء تقول العرب: هؤلاء طريقة قومهم إلى سادتهم ورؤسائهم (٩). وقال المسيب: كنا مسلمين ويهودا ونصارى (١٠).\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١٩٣، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٢، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٩٠)، \"جامع البيان\" للطبري ٢٩/ ١١١ وهو نص عبارته.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٠.\n(٣) ذكره البغوي، وابن الجوزي في \"زاد المسير\" ٨/ ٣٨٠، والشوكاني في \"فتح القدير\" ٥/ ٣٠٦ بلفظ: الجن أمثالكم: قدرية، ومرجئة، ورافضة.\n(٤) لم أجده في \"معاني القرآن\" له. والقول في \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٢.\n(٥) هو في \"مجاز القرآن\" ٢/ ٢٧٢ بلفظ: ضروبا أو أجناسا.\n(٦) لم أجده. إلا أنه موافق لعبارة أبي عبيدة المذكورة أولا.\n(٧) لم أجده.\n(٨) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٠.\n(٩) هو في \"معاني القرآن\" ٣/ ١٩٣.\n(١٠) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٥. وذكره الشوكاني في \"فتح القدير\" ٥/ ٣٠٦ منسوبا لسعيد بن المسيب، وأخشى أن يكون قد تحرف عن المسيب.","vol":"27","page":432},{"text":"[٣٢٥٢] أخبرنا ابن فنجويه (١)، حدثنا محمد بن عمر بن الخطاب (٢)، حدثنا الحسين بن محمد بن بختويه (٣)، حدثنا أبو الحسن محمد بن إبراهيم الصوري (٤) بأنطاكية، حدثنا محمد بن المتوكل بن أبي السري (٥)، حدثنا المطلب بن زياد (٦) قال: سمعت السدي (٧) يقول في قوله ﷿: ﴿كُنَّا طَرَائِقَ قِدَدًا﴾ قال: الجن مثلكم فيهم قدرية، ومرجئة، ورافضة، وشيعة (٨).\nوواحد القدد قدة، وهي: الفرقة، وأصلها من القد وهو:\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) ابن علي الدينوري، وثقه الدارقطني.\n(٤) محمد بن إبراهيم بن كثير الصوري، أبو الحسن، سكن أنطاكية، يروي عن أبي نعيم والمؤمل والفريابي، وعنه وصيف وغيره، ذكره ابن حبان في \"الثقات\"، قال الذهبي: روى عن رواد بن الجراح خبرًا باطلا أو منكرا في ذكر المهدي.\nانظر: \"الثقات\" لابن حبان ٦/ ١٤٤، \"ميزان الاعتدال\" للذهبي ٣/ ٤٤٩.\n(٥) أبو عبد الله العسقلاني، صدوق، له أوهام كثيرة.\n(٦) صدوق ربما وهم.\n(٧) إسماعيل بن عبد الرحمن، المفسر، صدوق يهم، رمي بالتشيع.\n(٨) [٣٢٥٢] الحكم على الإسناد:\nإسناده ضعيف. فيه من لم أجده، والصوري: قال عنه الذهبي: روى خبرًا باطلًا في ذكر المهدي، وابن أبي السري: صدوق له أوهام كثيرة، وابن زياد: صدوق ربما وهم.\nالتخريج:\nالقول أخرجه أبو الشيخ في \"العظمة\" ٥/ ١٦٨٩، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٠.","vol":"27","page":433},{"text":"القطع (١).\nقال لبيد يرثي أخاه أربد (٢):\nلم تبلغ العين كل نهمتها ... ليلة تمسي (٣) الجياد كالقدد\nوقال آخر (٤):\nولقد قلت وزيد حاسر ... يوم ولت خيل عمرو قددا\n\n<span data-type=\"title\" id=toc-5891>١٢ </span>- قوله تعالى: ﴿وَأَنَّا ظَنَنَّا﴾ علمنا.\n﴿أَنْ لَنْ نُعْجِزَ اللَّهَ فِي الْأَرْضِ﴾ إن أراد بنا أمرا ﴿وَلَنْ نُعْجِزَهُ هَرَبًا﴾ إن\n_________\n(١) \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤٣١)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٩٠)، \"جامع البيان\" للطبري ٢٩/ ١١٢، \"لسان العرب\" لابن منظور ٦/ ٣٥٤٣ (قدد).\n(٢) البيت في \"ديوانه\" (ص ٤٩).\nوينظر في: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥، و\"فتح القدير\" للشوكاني ٥/ ٣٠٦.\nوأوله في \"الديوان\": لم يبلغ. ويروى كذلك كما عند المصنف، ويروى: لا تبلغ.\nوكل نهمتها: كل ما تطمع فيه. والقدد: سيور الجلد.\nوالمعنى: أن الخيل ضامرة إما لجدب الزمان، أو استعدادا للحرب.\n(٣) في الأصل: تمشي. والمثبت من (ت)، والديوان.\n(٤) القائل هو لبيد. وهو في \"ديوانه\" (ص ٥٠).\nوهو والبيت الذي قبله من قصيدة واحدة.\nوينظر في: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٦، و\"فتح القدير\" للشوكاني\n٥/ ٣٠٦.","vol":"27","page":434},{"text":"طلبنا (١).\n\n<span data-type=\"title\" id=toc-5892>١٣ </span>- ﴿وَأَنَّا لَمَّا سَمِعْنَا الْهُدَى آمَنَّا بِهِ فَمَنْ يُؤْمِنْ بِرَبِّهِ فَلَا يَخَافُ﴾\nقراءة العامة بالألف (٢). وقرأ الأعمش: (فلا يخف) بالجزم (٣) ﴿بَخْسًا﴾ نقصا ﴿وَلَا رَهَقًا﴾ ظلما. يقول: لا يخاف أن ينقص من حسناته، ولا أن يزاد في سيئاته، ولا أن يؤخذ بذنب غيره، ولا أن يعاقب بغير جرم (٤). وقيل \"رهقا\": مكروها يغشاه (٥). وقيل: ذهاب كله. نظيره: ﴿فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا﴾ (٦).\n\n<span data-type=\"title\" id=toc-5893>١٤ </span>- ﴿وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ﴾ الجائرون والعادلون عن الحق (٧).\n_________\n(١) \"جامع البيان\" للطبري ٢٩/ ١١٢، \"معالم التنزيل\" للبغوي ٨/ ٢٤٠.\n(٢) \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٧.\n(٣) \"إعراب القرآن\" للنحاس ٥/ ٤٩، \"المحرر الوجيز\" لابن عطية ٥/ ٣٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٩، \"البحر المحيط\" لأبي حيان ٨/ ٣٤٤، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٩٣.\nواختلف في توجيهها على قولين:\n١ - قال النحاس: والزمخشري في \"الكشاف\" ٦/ ٢٢٨: إنها على النهي.\n٢ - وقيل: إنها جزمت على تقدير النفي. وضعفه أبو حيان، والسمين الحلبي.\n(٤) قاله ابن عباس، وقتادة، وابن زيد. أخرجها عنهم الطبري في \"جامع البيان\" ٢٩/ ١١٢.\nوالمعنى في \"معاني القرآن\" للفراء ٣/ ١٩٣ بلا نسبة.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٠.\n(٦) طه: ١١٢ ولم يظهر لي وجه هذا القول. ولم أجده عند غير المصنف.\n(٧) قاله ابن عباس، ومجاهد، وقتادة. أخرجها عنهم الطبري في \"جامع البيان\" ٢٩/ ١١٣.","vol":"27","page":435},{"text":"يقال: أقسط الرجل فهو مقسط إذا عدل، قال الله تعالى: ﴿وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ﴾ (١). وقسط يقسط قسوطا إذا جار (٢).\nقال الشاعر (٣):\nقوم هم قتلوا ابن هند عنوة ... عمرا فهم قسطوا على النعمان\nوأنشد ابن زيد (٤):\nقسطنا على الأملاك في عهد تبع ... ومن قبل ما أردى (٥) النفوس عقابها\n_________\n= والقول بلا نسبة في: \"معاني القرآن\" للفراء ٣/ ١٩٣، \"معاني القرآن\" للزجاج ٥/ ٢٣٥.\n(١) الحجرات: ٩.\n(٢) قاله ابن زيد. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٣.\nوالقول في: \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٩٠)، \"معاني القرآن\" للزجاج ٥/ ٢٣٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٧٠)، \"عمدة الحفاظ\" للسمين الحلبي ٣/ ٣٠٦، \"لسان العرب\" لابن منظور ٦/ ٣٦٢٦ (قسط).\n(٣) هو الفرزدق. والبيت في \"ديوانه\" (ص ٦٤١). وفيه: ظلما بدلا من: عمرا.\nوينظر في: \"نقائض جرير والأخطل\" لأبي تمام الطائي (ص ٢١٧)، \"وضح البرهان\" للنيسابوري ٢/ ٤٤٤، \"تفسير القرآن\" للسمعاني ٦/ ٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٧، \"روح المعاني\" للألوسي ٢٩/ ٨٩.\n(٤) هو عبد الرحمن بن زيد بن أسلم.\nوالبيت أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٣ عنه مستشهدا به.\n(٥) في (ت)، والطبري: ما أدري. ولعل ما في الأصل هو الصواب.","vol":"27","page":436},{"text":"ونظيره في الكلام: الترب: الفقير، والمترب: الغني (١).\n﴿فَمَنْ أَسْلَمَ فَأُولَئِكَ تَحَرَّوْا رَشَدًا﴾ قصدوا وعمدوا وتوخوا، ومنه تحري القبلة لمن عميت عليه (٢).\nقال امرؤ القيس (٣):\nديمة هطلاء فيها وطف ... طبق الأرض تحرى وتدر\n\n<span data-type=\"title\" id=toc-5894>١٥ </span>- ﴿وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا (١٥) وَأَلَّوِ اسْتَقَامُوا﴾\nقراءة العامة بكسر الواو (٤). وقرأ يحيى، والأعمش (لو استقاموا) بضم الواو (٥).\n_________\n(١) قاله عبد الرحمن بن زيد بعد استشهاده ببيت الشعر. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٣ كما سبق.\n(٢) \"جامع البيان\" للطبري ٢٩/ ١١٤، \"معاني القرآن\" للزجاج ٥/ ٢٣٥، والمعنى في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٩٠).\n(٣) هو في \"ديوانه\" (ص ٧٨) ضمن قصيدة يصف فيها الغيث.\nوانظر في \"أدب الكاتب\" لابن قتيبة (ص ٥٠٦). وهو أحسن ما قيل في وصف الغيث قاله ذو الرمة لما سأله أبو عمرو بن العلاء عن ذلك.\nوالديمة: المطر الدائم. وهطلاء: غزيرة. ووطف: استرخاء. وطبق الأرض: تعم الأرض.\nوتحرى: تتحرى وجه الأرض. وتدر: تصب الماء.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٩، ووجهها كما في (ت): لالتقاء الساكنين.\n(٥) \"مختصر في شواذ القرآن\" لابن خالويه (ص<span data-type=\"title\" id=toc-5895> ١٦</span>٣)، \"إعراب القرآن\" للنحاس ٥/ ٤٩، \"المحتسب\" لابن جني ٢/ ٣٣٣.","vol":"27","page":437},{"text":"﴿عَلَى الطَّرِيقَةِ﴾. اختلف المفسرون في تأويلها: فقال قوم معناه: وأن لو استقاموا على طريقة الحق والإيمان والهدى فكانوا مؤمنين مطيعين ﴿لَأَسْقَيْنَاهُمْ مَاءً غَدَقًا﴾ كثيرا (١). قال عمر - ﵁ - في هذِه الآية: أينما كان الماء كان المال، وأينما كان المال كانت الفتنة (٢).\nلأعطيناهم مالًا كثيرا، وعيشًا رغيدا، ووسعنا عليهم في الرزق، وبسطنا لهم في الدنيا (٣).\n\n<span data-type=\"title\" id=toc-5896>١٧ </span>- ﴿لِنَفْتِنَهُمْ فِيهِ﴾\nلنختبرهم كيف شكرهم فيما خولوه، وهذا قول سعيد بن\n_________\n= ويحيى هو: ابن وثاب، وتوجيه هذِه القراءة: أنها على تشبيه هذِه الواو بواو الجماعة، نحو قوله تعالى: ﴿اشْتَرَوُا الضَّلَالَةَ﴾ [البقرة: ١٦] كذا في \"المحتسب\".\n(١) قاله ابن عباس، وسعيد بن جبير. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٤. وقاله مجاهد. أخرجه الطبري، وابن بطة في \"الإبانة\" ٢/ ٢٠٦.\nواختاره الطبري، والزجاج في \"معاني القرآن\" ٥/ ٢٣٦ قال: وهو أكثر التفسير. والقول في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٩٠).\n(٢) أخرج ابن أبي الدنيا في \"إصلاح المال\" ٢/ ٣٠ قال: حدثنا سريج بن يونس، حدثنا المطلب بن زياد، عن السدي قال: قال عمر، فذكره.\nوأخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٥ قال: ثنا عمرو بن عبد الحميد الآملي، ثنا المطلب بن زياد، عن التيمي قال: قال عمر، فذكره.\nوالمطلب صدوق ربما وهم. والسدي ومحمد بن إبراهيم التيمي لم يدركا عمر. والله أعلم.\n(٣) هذا النص تابع للقول الأول. ولذا جاء في أوله من نسخة (ت) بعد قول عمر. يعني: لأوسعنا عليهم، وأعطيناهم في الدنيا مالا. . . الخ.","vol":"27","page":438},{"text":"المسيب (١)، وعطاء بن أبي رباح (٢)، والضحاك (٣)، وقتادة (٤)، وعبيد ابن عمير (٥) وعطية (٦)، ومقاتل (٧)، والحسن (٨). قال: كان والله أصحاب رسول الله - ﷺ - سامعين لله مطيعين ففتحت عليهم كنوز كسرى وقيصر ففتنوا بها فوثبوا بإمامهم فقتلوه. يعني: عثمان بن عفان - ﵁ - (٩)، ودليل هذا التأويل قوله ﷿: ﴿وَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لَأَكَلُوا مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ﴾ (١٠) وقوله ﷿: ﴿وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَالْأَرْضِ﴾ (١١)، وقوله تعالى: ﴿مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤١، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٨٣.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤١.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٥ غير أن الطبري ذكره قولا مستقلا على أنه قول آخر في معنى الآية، والذي يظهر أن القولين يرجعان إلى قول واحد. والله أعلم.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٥ من طريقين عنه.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨.\n(٦) السابق.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤١، والقرطبي في \"الجامع لأحكام القرآن\" ١٨/ ١٩.\n(٨) السابق.\n(٩) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٥، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨ عن الحسن البصري.\n(١٠) المائدة: ٦٦.\n(١١) الأعراف: ٩٦.","vol":"27","page":439},{"text":"أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً﴾ (١)، وقوله: ﴿فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا (١٠) يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا﴾ (٢) (٣).\nوقال آخرون: معناه: وأن لو استقاموا على طريقة الكفر والضلالة، فكانوا كفارا لأعطيناهم مالًا كثيرا، ووسعنا عليهم لنفتنهم فيه عقوبة لهم، واستدراجًا حتى يفتتنوا بها فنعذبهم (٤)، وهذا قول الربيع بن أنس (٥)، وزيد بن أسلم (٦)، والكلبي (٧)،\n_________\n(١) النحل: ٩٧.\n(٢) نوح: ١٠، ١١.\n(٣) وهذا القول الذي قدمه المصنف، واختاره الطبري والزجاج ونسبه للأكثر كما سبق هو أظهر القولين، ومما يؤيده قول ابن عطية ﵀ في \"المحرر الوجيز\" ٥/ ٣٨٣: وهذا قول أبين؛ لأن استعارة الاستقامة للكفر قلقة. ا. هـ.\nويؤيده أيضًا قول الزجاج في \"معاني القرآن\" ٥/ ٢٣٦: قال: لأن الطريقة هاهنا بالألف واللام معرفة، فالأوجب أن تكون طريقة الهدى. ا. هـ.\n(٤) وإلى هذا القول ذهب الفراء في \"معاني القرآن\" ٣/ ١٩٣، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٩٠)، والنيسابوري في \"إيجاز البيان\" ٢/ ٢٨٥، وفي \"وضح البرهان\" ٢/ ٤٤٤.\n(٥) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٦، والطبري في \"جامع البيان\" ٢٩/ ١١٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩. غير أن الطبري قرنه في الذكر مع أصحاب القول الأول.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤١، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ١٩. ولكن الطبري أخرج في \"جامع البيان\" ٢٩/ ١١٥ عن ابن زيد قوله: الغدق الكثير: المال الكثير. لنفتنهم فيه: لنختبرهم فيه.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩، والشوكاني في \"فتح القدير\" ٥/ ٣٠٨.","vol":"27","page":440},{"text":"والثمالي (١)، ويمان بن رئاب (٢)، وابن كيسان (٣)، وأبي مجلز (٤).\nودليل هذا التأويل قوله تعالى: ﴿فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ﴾ (٥)، وقوله ﷿: ﴿وَلَوْلَا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَنِ﴾ (٦)، وقوله ﷿: ﴿وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ﴾ (٧)، وقوله تعالى: ﴿كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى (٦) أَنْ رَآهُ اسْتَغْنَى﴾ (٨) والأول أكثر وأشبه؛ لأن الطريقة معرفة بالألف واللام، فالأوجب أن يكون طريقة الهدى، ولأن الاستقامة لا تكون إلا مع الهدى (٩).\n﴿وَمَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهِ يَسْلُكْهُ﴾ قرأ أهل الكوفة، ويعقوب، وأيوب: بالياء (١٠).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩، والشوكاني في \"فتح القدير\" ٥/ ٣٠٨.\n(٢) السابق.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩، والشوكاني في \"فتح القدير\" ٥/ ٣٠٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٥، وذكره القرطبي، والشوكاني.\n(٥) الأنعام: ٤٤.\n(٦) الزخرف: ٣٣.\n(٧) الشورى: ٢٧.\n(٨) العلق: ٦ - ٧.\n(٩) من (ت).\n(١٠) \"السبعة\" لابن مجاهد (ص ٦٥٦)، \"جامع البيان\" للطبري ٢٩/ ١١٦، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٤)، \"الكشف عن وجوه القراءات\" =","vol":"27","page":441},{"text":"وهو اختيار أبي حاتم، وأبي عبيد (١). وقرأ مسلم بن جندب: (نُسلِكه) بضم النون، وكسر اللام (٢). وقرأ الآخرون بفتح النون وضم اللام (٣)، وهما لغتان: سلك وأسلك بمعنى واحد (٤) أي: ندخله (٥) ﴿عَذَابًا صَعَدًا﴾.\nقال ابن عباس: شاقا (٦).\n_________\n= لمكي ٢/ ٣٤٢، \"التيسير\" للداني (ص ١٧٥).\nوأيوب ليس له ذكر عندهم، غير أن ممن قرأها بالياء: عاصم، وحمزة، والكسائي. وأيوب بن المتوكل البصري المقرئ ممن عرض القراءة على الكسائي. وتوجيه هذِه القراءة أنها إخبار عن الله تعالى.\n\"إعراب القراءات السبع\" لابن خالويه ٢/ ٤٠١.\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٩.\n(٢) \"إعراب القرآن\" للنحاس ٥/ ٥١، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٣)، \"البحر المحيط\" لأبي حيان ٨/ ٣٤٥.\nووجهها: أنها من الفعل: أسلكه.\n(٣) \"السبعة\" لابن مجاهد (ص ٦٥٦)، \"جامع البيان\" للطبري ٢٩/ ١١٦، \"الحجة\" لابن زنجلة (ص ٧٢٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٢.\nوالاخرون هم: ابن كثير، ونافع، وأبو عمرو، وابن عامر.\nووجهها: أنه على الالتفات من الغيبة إلى الإخبار.\n(٤) في (ت): سلكه، وأسلكه.\nوهو كذلك في: \"إعراب القرآن\" للنحاس ٥/ ٥١، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٩٦.\n(٥) \"معالم التنزيل\" للبغوي ٨/ ٢٤١، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٩.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٦ عنه بلفظ: مشقة من العذاب يصعد فيها. والقول بلا نسبة في: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٢، \"معاني القرآن\" للزجاج ٥/ ٢٣٦.","vol":"27","page":442},{"text":"وقال السدي: مشقة (١).\nوقال قتادة: لا راحة فيه (٢).\nوقال مقاتل: لا فرج فيه (٣).\nوقال الحسن: لا يزداد إلا شدة (٤).\nوقال ابن زيد: متعبا (٥).\nوالأصل فيه أن الصعود يشق على الإنسان (٦)، ومنه قول عمر - ﵁ -: ما تصعدني شيء كما تصعدني خطبة النكاح (٧). أي: ما شق علي.\n_________\n(١) كذا. وفي (ت): متلفة. ولم أجد القول على النسختين.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٢، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٦، والطبري في \"جامع البيان\" ٢٩/ ١١٦ من طريقين عنه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤١ بلفظ: لا فرح. بالحاء.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤١.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٦ بلفظ: الصعد: العذاب المنصب.\n(٦) \"غريب الحديث\" لأبي عبيد ٢/ ١٠٣، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٠ (صعد).\n(٧) أخرجه أبو عبيد في \"غريب الحديث\" ٢/ ١٠٣، وإبراهيم الحربي في \"غريب الحديث\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٠٠ من طريق حماد بن سلمة، عن هشام بن عروة، عن أبيه، عن عمر ولفظه: ما تصعدتني خطبة، ما تصعدتني خطبة النكاح.\nوعروة بن الزبير لم يلق عمر بن الخطاب، وعليه فالإسناد منقطع كما حكم عليه بذلك الحافظ ابن حجر في \"الكاف الشاف\" (ص ١٧٨).","vol":"27","page":443},{"text":"وقال عكرمة: هو جبل في النار (١).\nوقال الكلبي: يكلف الوليد بن المغيرة أن يصعد في النار جبلًا من صخرة ملساء حتى يبلغ أعلاها يجذب من أمامه السلاسل، ويضرب بمقامع من حديد حتى يبلغ أعلاها، ولا يبلغها إلا في أربعين سنة، فإذا بلغ أعلاها انحدر إلى أسفلها ثم يكلف أيضًا صعودها، فذلك دأبه أبدا، وهو قوله تعالى: ﴿سَأُرْهِقُهُ صَعُودًا (١٧)﴾ [المدثر: ١٧] (٢).\n\n<span data-type=\"title\" id=toc-5897>١٨ </span>- ﴿وَأَنَّ الْمَسَاجِدَ لِلَّهِ﴾\nقال سعيد بن جبير: قالت الجن لنبي الله - ﷺ -: كيف لنا أن نأتي المسجد، ونشهد معك الصلاة، ونحن ناؤون عنك؟ فنزلت: ﴿وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا (١٨)﴾ (٣).\nقال قتادة: كانت اليهود والنصارى إذا دخلوا كنائسهم وبيعهم أشركوا بالله، فأمر الله ﷾ نبيه - ﷺ - والمؤمنين أن يخلصوا له الدعوة\n_________\n(١) أخرجه هناد، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٦، والطبري في \"جامع البيان\" ٢٩/ ١١٦، والحاكم في \"المستدرك\" ٢/ ١٢٦ وصححه، والبيهقي في \"البعث والنشور\" (ص ٥٤٠) من طريق سماك، عن عكرمة، عن ابن عباس من قوله بلفظ: جبل في جهنم.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠.\nوهو من الأمور الغيبية التي يحتاج إثباتها إلى نقل صحيح عن المعصوم - ﷺ -.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٧ من طريق إسماعيل بن أبي خالد، عن محمود، عن سعيد به.","vol":"27","page":444},{"text":"إذا دخلوا المساجد (١)، وأراد بها المساجد كلها (٢).\nوقال الحسن: أراد بها البقاع كلها، وذلك أن الأرض كُلَّها جُعلت للنبي - ﷺ - مسجدًا، فكان المسلمون بعد نزول هذِه الآية إذا دخل أحدهم المسجد قال: أشهد أن لا إله إلا الله، والسلام على رسول الله (٣).\nوقال سعيد بن جبير (٤)، وطلق بن حبيب (٥): أراد بالمساجد الأعضاء التي يسجد عليها العبد، وهي سبعة: القدمان والركبتان واليدان والوجه.\n[٣٢٥٣] وسمعت محمد بن الحسين السلمي (٦)، يقول: سمعت\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٣، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٦، والطبري في \"جامع البيان\" ٢٩/ ١١٧ من طريق معمر، وسعيد كلاهما عن قتادة به.\n(٢) قاله عكرمة. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٧ من طريق سفيان، عن خصيف، عن عكرمة به.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٨٣، وابن الجوزي في \"زاد المسير\" ٨/ ٣٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠ إلى قوله مسجدا.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٢، وابن الجوزي في \"زاد المسير\" ٨/ ٣٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠ وفيه نسبته إلى سعيد بن المسيب، ولعله تصحيف.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠، والشوكاني في \"فتح القدير\" ٥/ ٣٠٩.\n(٦) وهو أبو عبد الرحمن السلمي تكلموا فيه وليس بعمدة.","vol":"27","page":445},{"text":"منصور بن عبد الله (١)، يقول: سمعت أبا القاسم البزاز (٢)، يقول: قال ابن عطاء (٣): مساجدك أعضاؤك التي أُمرت أن تسجد عليها لا تذللها لغير خالقها (٤).\n[٣٢٥٤] أخبرنا أبو بكر محمد بن عبد الله بن محمد بن زكريا (٥) غير مرة، أخبرنا أبو حامد بن الشرقي (٦)، حدثنا حمدان السلمي (٧)، حدثنا موسى بن إسماعيل (٨)، ومعلي بن أسد (٩)، ومسلم بن إبراهيم (١٠) قالوا: حدثنا (وهيب) (١١)،\n_________\n(١) أبو نصر الأصبهاني، لم يذكر بجرح أو تعديل.\n(٢) بكر بن محمد بن إبراهيم، ذكر ابن يونس أنه اختلط.\n(٣) أحمد بن محمد بن سهل بن عطاء، أبو العباس، زاهد عابد.\n(٤) [٣٢٥٣] الحكم على الإسناد:\nإسناده ضعيف. فيه شيخ المصنف متكلم فيه، ومنصور لم يذكر بجرح أو تعديل، وأبو القاسم اختلط.\nالتخريج:\nذكره السلمي في \"حقائق التفسير\" ٣٥١/ أ، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٨٣، وأبو حيان في \"البحر المحيط\" ٨/ ٣٤٥ وصدره بقوله: وأبعد ابن عطاء فذكره بنحوه.\n(٥) ثقة.\n(٦) أحمد بن محمد بن الحسن، ثقة، مأمون.\n(٧) أحمد بن يوسف السلمي. حافظ، ثقة.\n(٨) أبو سلمة التبوذكي البصري، ثقة ثبت.\n(٩) أبو الهيثم البصري، ثقة ثبت، قال أبو حاتم: لم يخطئ إلا في حديث واحد.\n(١٠) أبو عمرو البصري، الأزدي الفراهيدي، ثقة مأمون.\n(١١) في الأصل، و(ت): وهب، والمثبت من كتب الحديث والرجال، وهو وهيب بن خالد بن عجلان الباهلي مولاهم، ثقة ثبت، لكنه تغير قليلًا بأخرة.","vol":"27","page":446},{"text":"حدثنا ابن طاووس (١)، عن أبيه (٢)، عن ابن عباس قال: قال رسول الله - ﷺ -: \"أُمرت أن أسجد على سبعة أعضاء الجبهة، -وأشار بيده إلى أرنبته (٣) - واليدين والركبتين وأطراف القدمين، وأن لا أكف (٤) شعرًا، ولا ثوبًا\" (٥).\n_________\n(١) عبد الله بن طاوس بن كيسان اليماني، ثقة فاضل.\n(٢) ثقة فقيه فاضل.\n(٣) الأرنبة: هي طرف الأنف.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤١ (أرنب).\n(٤) النهي عن كف الشعر والثوب في الصلاة يحتمل معنيين:\nالمعنى الأول: أي لا أمنعهما من الاسترسال حال السجود ليقعا على الأرض.\nوالمعنى الثاني: أن يكون بمعنى الجمع، أي: لا يجمعهما ويضمهما.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٩٠ (كفف).\n(٥) [٣٢٥٤] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nالحديث مداره على طاوس بن كيسان عن عبد الله بن عباس.\nورواه عنه تسعة أنفس:\nأولا: عبد الله بن طاوس: وعنه خمسة أنفس:\nأ- وهيب بن خالد الباهلي مولاهم:\nورواه -سوى المصنف- البخاري كتاب الأذان باب السجود على الأنف (٨١٢)، والنسائي كتاب الافتتاح باب السجود على اليدين ٢/ ٢٠٩، وأبو عوانة في \"المسند\" ٢/ ١٨٣، والبيهقي في \"السنن الكبرى\" ٢/ ١٠٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٤٢، وفي \"شرح السنة\" ٣/ ١٣٦ كلهم من طريق معلي بن أسد.\nورواه -سوى المصنف- الدارمي في \"المسند\" ١/ ٣٠٢ في الصلاة من طريق =","vol":"27","page":447},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= مسلم بن إبراهيم.\nورواه المصنف من طريق موسى بن إسماعيل، وأبو عوانة في \"المسند\" ٢/ ١٨٣ من طريق أحمد بن إسحاق، ورواه أحمد في \"المسند\" ١/ ٢٩٢ (٢٦٥٨) عن عفان، ورواه أبو يعلى في \"المسند\" ٤/ ٣١٩، ومن طريقه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٥٢، والبيهقي في \"السنن الكبرى\" ٢/ ١٠٣ من طريق إبراهيم بن الحجاج السامي، ورواه الدارمي في \"المسند\" ١/ ٣٠٢ عن يحيى بن حسان مقرونا بمسلم بن إبراهيم، ورواه أحمد في \"المسند\" ١/ ٣٠٥ (٢٧٧٧) عن يحيى بن إسحاق، ورواه مسلم كتاب الصلاة، باب أعضاء السجود (٤٩٠) من طريق بهز، ورواه الطبراني في \"المعجم الكبير\" ١١/ ٢٤ من طريق عبد الله بن معاوية الحمصي. عشرتهم عن وهيب به.\nب- سفيان بن عيينة:\nرواه الشافعي في \"الأم\" ١/ ١١٣، ومن طريقه البيهقي في \"السنن الكبرى\" ٢/ ١٠٣، والبغوي في \"شرح السنة\" ٣/ ١٣٧، ورواه الحميدي في \"مسنده\" ١/ ٢٣٠، ورواه مسلم كتاب الصلاة، باب أعضاء السجود (٤٩٠) عن عمرو الناقد، ورواه ابن خزيمة في \"صحيحه\" ١/ ٣٢١ عن سعيد المخزومي، ورواه النسائي كتاب الافتتاح، باب السجود على الركبتين ٢/ ٢٠٩ عن محمد بن منصور المكي وعبد الله بن محمد الزهري، ورواه البيهقي في \"السنن الكبرى\" ٢/ ١٠٣ من طريق علي بن المديني.\nسبعتهم عن سفيان بن عيينة به.\nج- عبد الملك بن جريج: ورواه عنه اثنان:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٨٠.\nورواه مسلم كتاب الصلاة (٤٩٠) عن أبي الطاهر، ورواه النسائي كتاب الافتتاح، باب السجود على الأنف ٢/ ٢٠٩ عن الحارث بن مسكين، وأحمد بن عمرو بن السرح، ورواه النسائي ٢/ ٢٠٩، وابن خزيمة في \"صحيحه\" ١/ ٣٢١، وأبو عوانة في \"المسند\" ٢/ ١٨٢ عن يونس بن عبد الأعلى، ورواه أبو عوانة، =","vol":"27","page":448},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والبيهقي في \"السنن الكبرى\" ٢/ ١٠٣ من طريق بحر بن نصير، ورواه أبو عوانة من طريق الليث.\nستتهم عن عبد الله بن وهب.\nكلاهما (عبد الرزاق، وابن وهب) عن ابن جريج به.\nد- معمر بن راشد البصري:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٧٩ عنه به.\nهـ- يحيى بن أيوب:\nرواه الطبراني في \"المعجم الكبير\" ١١/ ٢٣ من طريق سعيد بن أبي مريم عن يحيى به.\nثانيا: إبراهيم بن ميسرة.\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٨١ عن ابن جريج مختصرا.\nورواه الطبراني في \"المعجم الكبير\" ١١/ ٥٠، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٢٥١، والبيهقي في \"السنن الكبرى\" ٢/ ١٠٣ كلهم من طريق إبراهيم بن بشار الرمادي عن سفيان بن عيينة. كلاهما (ابن جريج، وابن عيينة) عن إبراهيم به.\nثالثا: حفص بن غياث:\nرواه الطبراني في \"المعجم الكبير\" ١١/ ٣٥ من طريق سهل بن عثمان عن حفص به نحوه.\nرابعا: ليث بن أبي سليم:\nرواه ابن أبي شيبة في \"المصنف\" ١/ ٢٣٤ عن محمد بن فضيل عن ليث به.\nخامسا: شبيب بن بشر العجلي:\nرواه الطبراني في \"المعجم الكبير\" ١١/ ٤٩ من طريق عيسى بن يونس عن شبيب به.\nسادسا: عبد الله بن عبد الرحمن بن أبي حسين:\nرواه الطبراني في \"المعجم الكبير\" ١١/ ٤٩ من طريق عبيد الله بن الأخنس عن عبد الله به. =","vol":"27","page":449},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= سابعا: عبد الكريم بن أبي المخارق:\nرواه الطبراني في \"المعجم الكبير\" ١١/ ٥١ من طريق عبد الرحمن بن سفراء عن ابن أبي المخارق به.\nثامنا: أبو بشر:\nرواه ابن أبي شيبة في \"المصنف\" ١/ ٢٣٤ عن هشيم عن أبي بشر به موقوفا على ابن عباس.\nتاسعا: عمرو بن دينار: ورواه عنه خمسة عشر نفسا، وهم:\n١ - شعبة بن الحجاج:\n- رواه البخاري كتاب الأذان، باب السجود على سبعة أعظم (٨١٠)، والبيهقي في \"السنن الكبرى\" ٢/ ١٠٨ من طريق مسلم بن إبراهيم.\n- ورواه مسلم كتاب الصلاة (٤٩٠)، وأحمد في \"المسند\" ١/ ٢٨٥ (٢٥٨٤)، ٢٨٦ (٢٥٩٠) من طريق محمد بن جعفر غندر.\n- ورواه أبو داود كتاب الصلاة، باب أعضاء السجود (٨٩٠) عن محمد بن كثير بلفظ: سبعة آراب.\n- ورواه أحمد في \"المسند\" ١/ ٢٥٥ (٢٣٠٠) عن عفان، ١/ ٢٧٩ (٢٥٢٧) عن بهز، ورواه أبو عوانة في \"المسند\" ٢/ ١٨٢ من طريق شبابة.\n- ورواه أحمد في \"المسند\" ١/ ٣٢٤ (٢٩٨٣)، والدارمي في \"المسند\" ١/ ٣٠٢ عن أبي النضر هاشم بن القاسم.\n- ورواه أبو داود الطيالسي في \"المسند\" (٢٦٠٦) ومن طريقه أبو عوانة في \"مسنده\" ٢/ ١٨٢.\nثمانيتهم عن شعبة به.\nوجاء من وجه آخر:\n٢ - فرواه النسائي كتاب الافتتاح، باب النهي عن كف الشعر في السجود ٢/ ٢١٥، وابن خزيمة في \"صحيحه\" ١/ ٣٢١، والطبراني في \"المعجم الكبير\" ١١/ ٩ كلهم من طريق يزيد بن زريع عن شعبة وروح بن القاسم كلاهما عن عمرو به. =","vol":"27","page":450},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٣ - سفيان بن عيينة:\nرواه البخاري كتاب الأذان باب السجود على سبعة أعظم (٨٠٩) عن قبيصة، وابن ماجه كتاب إقامة الصلاة، باب السجود (٨٨٤) عن هشام بن عمار، والنسائي كتاب الافتتاح، باب النهي عن كف الثياب في السجود ٢/ ٢١٦ عن محمد ابن منصور المكي، والشافعي في \"الأم\" ١/ ١١٣، والحميدي في \"المسند\" ١/ ٢٣٠، وأحمد في \"المسند\" ١/ ٢٢١ (١٩٢٧)، ومن طريقه الطبراني في \"المعجم الكبير\" ١١/ ٨، وابن خزيمة في \"صحيحه\" ١/ ٣٢١ عن سعيد المخزومي، وابن الجارود في \"المنتقى\" ١/ ١٨٦ عن محمود بن آدم، والطبراني في \"المعجم الكبير\" ١١/ ٨ من طريق عبد الرزاق ومن طريق محمد بن عباد المكي، ورواه أبو يعلى في \"المسند\" ٤/ ٣٧٧، والطبراني في \"المعجم الكبير\" ١١/ ٨ من طريق أبي خيثمة زهير بن حرب، والبيهقي في \"السنن الكبرى\" ٢/ ١٠٨ من طريق محمد بن يوسف الفريابي، ٢/ ١٠٣ من طريق علي بن المديني. كلهم -ثلاثة عشر نفسا- عن ابن عيينة به.\n٤ - هشيم بن بشير:\nرواه أحمد في \"المسند\" ١/ ٢٨٦ (٢٥٩٦) عنه به.\n٥ - أبو جعفر الرازي:\nرواه أبو يعلى في \"المسند\" ٤/ ٣١٩، والطبراني في \"المعجم الكبير\" ١١/ ١٠، وفي \"المعجم الصغير\" ١/ ٧٣، ومن طريقه الخطيب في \"تاريخ بغداد\" ٤/ ٨٠ كلهم من طريق علي بن الجعد، عن الرازي به.\n٦، ٧ - أيوب، ومحمد بن عبد الله بن عبيد:\nرواه الطبراني في \"المعجم الكبير\" ١١/ ١٠ من طريقين عنهما عن عمرو به.\n٨ - إبراهيم بن يزيد الخوزي:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٨٠، ومن طريقه الطبراني في \"المعجم الكبير\" ٩/ ١١.\n٩ - سفيان الثوري: =","vol":"27","page":451},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه الطبراني في \"المعجم الكبير\" ١١/ ٨ من طريق عبد الرزاق عنه به.\n١٠ - أبان بن يزيد:\nرواه الطبراني في \"المعجم الكبير\" ١١/ ١٠ من طريق مسلم بن إبراهيم عن أبان به.\n١١ - محمد بن مسلم الطائفي:\nرواه عبد الرزاق ٢/ ١٨٠، ومن طريقه الطبراني ١١/ ٨.\n١٢ - عبد الملك ابن جريج:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٨٠، ومن طريقه الطبراني في \"المعجم الكبير\" ٨/ ١١.\n١٣ - أبو عوانة اليشكري:\nرواه البخاري كتاب الأذان باب لا يكف ثوبه في الصلاة (٨١٦) عن موسى بن إسماعيل، وابن ماجه كتاب إقامة الصلاة، باب السجود (٨٨٣)، وابن خزيمة ١/ ٣٢٠ عن بشر بن معاذ الضرير، والطبراني في \"المعجم الكبير\" ١١/ ١٠ من طريق أبي كامل.\nثلاثتهم عن أبي عوانة به.\n١٤ - حماد بن زيد:\nرواه البخاري كتاب الأذان باب لا يكف شعرا (٨١٥)، والطبراني في \"المعجم الكبير\" ١١/ ٩ عن عارم أبي النعمان، وأبو داود كتاب الصلاة، باب أعضاء السجود (٨٨٩) عن سليمان بن حرب، ومسدد، وابن ماجه كتاب إقامة الصلاة، باب السجود (٨٨٣) عن بشر بن معاذ، والطبراني في \"المعجم الكبير\" ١١/ ٩، وأبو نعيم في \"حلية الأولياء\" ٦/ ٢٦٤ من طريق يحيى بن إسحاق.\nخمستهم عن حماد بن زيد به، إلا أن رواية يحيى بن إسحاق فيها ذكر حماد بن سلمة مقرونا بحماد بن زيد كما سيأتي.\n١٥ - حماد بن سلمة:\nرواه مسلم كتاب الصلاة (٤٩٠) عن أبي الربيع الزهراني، ويحيى بن يحيى، =","vol":"27","page":452},{"text":"[٣٢٥٥] وأخبرنا أبو بكر الجوزقي (١)، أخبرنا عمرو بن عبد الله البصري (٢)، حدثنا أحمد بن سلمة (٣)، حدثنا قتيبة بن سعيد (٤)، حدثنا بكر بن مضر (٥)، عن ابن الهاد (٦)، عن محمد بن إبراهيم (٧)،\n_________\n= والنسائي كتاب افتتاح الصلاة، باب على كم السجود ٢/ ٢٠٨، والترمذي كتاب الصلاة، باب ما جاء في السجود على سبعة أعضاء (٢٧٣) عن قتيبة بن سعيد، والطبراني في \"المعجم الكبير\" ١١/ ٩ من طريق حجاج بن منهال.\nوالطبراني في \"المعجم الكبير\" ١١/ ٩، وأبو نعيم في \"حلية الأولياء\" ٦/ ٢٦٤ من طريق يحيى بن إسحاق. خمستهم عن حماد بن سلمة به.\nقال الترمذي: حديث حسن صحيح.\nوالخلاصة: أن الحديث ثابت من طرق في الصحيحين وغيرهما، غير أن رواية المصنف: وأشار بيده إلى أرنبته لا وجود لها في سائر الكتب، والذي عندهم عبارات مختلفة منها قوله: وأشار بيده إلى جبهته، ومنها قوله: وأشار إلى أنفه. وكلها متقاربة.\nوفي تحديد من فعل الإشارة اختلاف كثير، وغالب الروايات أنه طاوس.\nثم إني وجدت أبا يعلى روى الحديث في \"مسنده\" ٣/ ١٤٢ عن عمرو الناقد عن وكيع عن شيخ لم يسمه عن طاوس عن عبيد الله (أو عبد الله) الأزدي عن ابن عباس.\nوهذا الإسناد ضعيف للجهالة، ثم إن طاوسا يرويه عن ابن عباس بلا واسطة وهي الرواية المحفوظة، وما رواه أبو يعلى غير محفوظ. والله أعلم.\n(١) محمد بن عبد الله بن محمد بن زكريا ثقة.\n(٢) لم يذكر بجرحٍ أو تعديل.\n(٣) أبو الفضل النيسابوري البزاز، الحافظ الحجة العدل المأمون المجود.\n(٤) أبو رجاء البلخي البغلاني، ثقة ثبت.\n(٥) ابن الحارث التيمي، ثقة له أفراد.\n(٦) هو: يزيد بن عبد الله بن أسامة بن الهاد الليثي، ثقة مكثر.\n(٧) المصري، ثقة ثبت.","vol":"27","page":453},{"text":"عن عامر بن سعد (١)، عن العباس بن عبد المطلب - ﵁ - أنه سمع رسول الله - ﷺ - يقول: \"إذا سجد العبد سجد معه سبعة آراب (٢) \" (٣).\n_________\n(١) ابن أبي وقاص القرشي، ثقة.\n(٢) الآراب: الأعضاء، واحدها: إرب بالكسر والسكون، والمراد بالسبعة: الجبهة، واليدان، والركبتان، والقدمان. وقد جاءت مبينة في الحديث السابق.\n\"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٦ (أرب).\n(٣) [٣٢٥٥] الحكم على الإسناد:\nرجاله ثقات، عدا عمرو بن عبد الله البصري لم يذكر بجرحٍ أو تعديل.\nالتخريج:\nالحديث يرويه يزيد بن الهاد، عن محمد بن إبراهيم التيمي، عن عامر بن سعد، عن العباس به.\nورواه عن يزيد سبعة أنفس:\n١ - بكر بن مضر:\nرواه المصنف من طريق عمرو البصري، والبيهقي في \"السنن الكبرى\" ٢/ ١٠١ من طريق يحيى بن منصور القاضي كلاهما عن أحمد بن سلمة.\nورواه مسلم كتاب الصلاة، باب أعضاء السجود (٤٩١) بلفظ: \"سبعة أطراف\"، وأبو داود كتاب الصلاة، باب أعضاء السجود (٨٩١)، والترمذي كتاب الصلاة، باب ما جاء في السجود على سبعة أعضاء (٢٧٢)، والنسائي كتاب الافتتاح ٢/ ٢٠٨، وأحمد في \"المسند\" ١/ ٢٠٨ (١٧٨٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٢٤٨ عن محمد بن عبد الله بن الجنيد. سبعتهم عن قتيبة بن سعيد عن بكر بن مضر به.\n٢ - عبد العزيز بن أبي حازم:\nرواه ابن ماجه كتاب إقامة الصلاة، باب السجود (٨٨٥) عن يعقوب بن حميد عن عبد العزيز به.\n٣ - إبراهيم بن محمد بن يحيى الأسلمي: =","vol":"27","page":454},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه الشافعي في \"الأم\" ١/ ١١٣ عنه به.\n٤ - عبد الله بن جعفر:\nرواه أحمد في \"المسند\" ١/ ٢٠٦ (١٧٦٥) عن عبد الرحمن بن مهدي عن ابن جعفر به.\n٥ - عبد الله بن لهيعة:\nرواه أحمد في \"المسند\" ١/ ٢٠٦ (١٧٦٩) عن يحيى بن إسحاق عن ابن لهيعة به.\n٦ - الليث:\nرواه ابن خزيمة في \"صحيحه\" ١/ ٣٢٠ عن يونس بن عبد الأعلى عن عبد الله بن يوسف عن الليث به.\n٧ - حيوة:\nرواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٢٤٩ من طريق ابن وهب عن حيوة به.\nوجاء من وجه آخر:\nفرواه أحمد في \"المسند\" ١/ ٢٠٦ (١٧٦٤) عن عبد الرحمن بن مهدي، عن عبد الله بن جعفر، عن إسماعيل بن محمد، عن عامر بن سعد، عن العباس بن المطلب به.\nومن طريق ابن مهدي أخرجه الطحاوي في \"شرح معاني الآثار\" ١/ ٢٥٥، ٢٥٦. وإسناده صحيح.\nوجاء من وجه آخر أيضًا.\nفرواه البزار في \"مسنده\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٠٣ بلفظ: \"أمرت أن أسجد على سبعة آراب\" فذكرها.\nوالحاصل:\nأن الحديث ثابت من غير وجه. وله شواهد:\nمنها عن ابن عباس -وهو الحديث السابق- وأبي هريرة، وجابر، وأبي سعيد، وسعد. قاله الترمذي، والبزار غير أن البزار ﵀ قال: =","vol":"27","page":455},{"text":"فإن جعلت المساجد المواضع، فواحدها مسجد بكسر الجيم، وإن جعلتها الأعضاء، فواحدها مسجد بفتح الجيم (١).\nوقال الحسن: ﴿وَأَنَّ الْمَسَاجِدَ لِلَّهِ﴾ يعني: الصلوات لله (٢) ﴿فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا﴾ أي: أفردوا له التوحيد، وأخلصوا له العبادة (٣)، وقيل معناه: فأفردوها لذكر الله، وعبادته، فلا تتخذوها متجرا، ولا مجلسا، ولا طريقا، ولا تجعلوا فيها لغير الله نصيبا (٤).\n_________\n= لا نعلم أحدا قال الآراب غير العباس. ا. هـ.\nقلت: ولكن يعكر على هذا الإطلاق، ما سبق ذكره في الحديث السابق.\nفقد أخرج أبو داود في كتاب الصلاة، باب أعضاء السجود (٨٩٠) عن محمد بن كثير، عن شعبة، عن عمرو بن دينار، عن طاوس عن ابن عباس: أمر نبيكم أن يسجد على سبعة آراب. ا. هـ.\nوهنا فائدة ذكرها الحافظ ابن حجر في \"فتح الباري\" ٢/ ٢٩٦ عندما جمع بين لفظ الأعضاء الوارد في حديث ابن عباس، ولفظ: الآراب الوارد في حديث العباس بن عبد المطلب بقوله: الآراب هي الأعضاء؛ فيحتمل أن يكون ابن عباس تلقاه عن أبيه - ﵁ -. ا. هـ بتصرف.\nقلت: فكأنه يذهب إلى أن مخرج الحديث واحد وهو العباس بن عبد المطلب - ﵁ -، والله أعلم.\n(١) \"معالم التنزيل\" للبغوي ٨/ ٢٤٢، \"الدر المصون\" للسمين الحلبي ١٠/ ٤٩٨، المعنى في \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٩١).\n(٢) هذا القول قريب مما نقله المصنف عن الحسن آنفا. وعليه فالقولان يرجعان إلى معنى واحد. والله أعلم.\n(٣) قاله الطبري في \"جامع البيان\" ٢٩/ ١١٦.\nوأسند نحوه عن قتادة. وقد سبق أن ذكره المصنف قريبا.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢.","vol":"27","page":456},{"text":"<span data-type=\"title\" id=toc-5898>١٩ </span>- قوله تعالى: ﴿وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ﴾ يعني: محمدا - ﷺ -\n﴿يَدْعُوهُ﴾ يقول: لا إله إلا الله، ويدعو إليه، ويقرأ القرآن في الصلاة ببطن مكة (١) ﴿كَادُوا﴾ يعني: الجن ﴿يَكُونُونَ عَلَيْهِ لِبَدًا﴾ يركب بعضهم بعضا، ويزدحمون ويسقطون حرصا منهم على استماع القرآن. قاله الضحاك (٢)، ورواه عطية عن ابن عباس (٣).\nوروى سعيد بن جبير عنه قال: هذا من قول النفر من الجن لما رجعوا إلى قومهم أخبروهم بما رأوا من طاعة أصحاب رسول الله - ﷺ - له، وائتمامهم به في الركوع والسجود، واقتدائهم به في الصلاة (٤).\nوقال الحسن (٥)، وقتادة (٦)، وابن زيد (٧): يعني: لما قام عبد الله\n_________\n(١) قاله الحسن البصري. أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٧. والمعنى في: \"معاني القرآن\" للفراء ٣/ ١٩٤، \"جامع البيان\" للطبري ٢٩/ ١١٧، \"معالم التنزيل\" للبغوي ٨/ ٢٤٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٨، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٧.\n(٤) أخرجه الترمذي كتاب التفسير، باب: ومن سورة الجن (٣٣٢٣)، والطبري في \"جامع البيان\" ٢٩/ ١١٨، والحاكم في \"المستدرك ٢/ ٥٠٤، وعبد بن حميد وابن مردويه، والضياء في \"الأحاديث المختارة\" كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٧.\n(٥) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٧، والطبري في \"جامع البيان\" ٢٩/ ١١٩، والطبراني في \"الدعاء\" ٣/ ١٥١١.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٨ عنه من طريقين.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١١٩.","vol":"27","page":457},{"text":"بالدعوة تلبدت الإنس والجن، وتظاهروا عليه ليبطلوا الحق الذي جاءهم به، ويطفئوا نور الله، فأبى الله إلا أن يتم هذا الأمر وينصره ويظهره على من ناوأه.\nوأصل اللبد: الجماعات بعضها فوق بعض، ومنه قيل للجراد الكثير: لبد. وتلبد الشعر إذا تراكم، ومنه سمي اللبد لتراكمه. يقال للشعر على الأسد: لبد، وجمعها لبد (١). قال زهير (٢):\nلدى أسد شاكي السلاح (مقذف) (٣) ... له لبد أظفاره لم تقلم\nوفيه أربع لغات: لِبَد: بكسر اللام، وفتح الباء، وهي قراءة العامة واختيار أبي عبيد، وأبي حاتم، وواحدتها: لِبْدة بكسر اللام (٤)، ولُبَدا: بضم اللام وفتح الباء، وهي قراءة مجاهد، وابن محيصن،\n_________\n(١) \"جامع البيان\" للطبري ٢٩/ ١١٧، \"إعراب القرآن\" للنحاس ٥/ ٥٣، \"معالم التنزيل\" للبغوي ٨/ ٢٤٣.\n(٢) البيت ضمن معلقته المشهورة.\nينظر في: \"شرح المعلقات السبع\" للزوزني (ص ٦٧)، \"فتح الكبير المتعال\" للدرة ٢/ ٢٦٨، \"إعراب القرآن\" للنحاس ٥/ ٥٢، \"مشاهد الإنصاف على شواهد الكشاف\" للمرزوقي (ص ١١٠).\n(٣) في الأصل: ضبارم، وفي (ت): مقاذف. والمثبت من المصادر. والمعنى: غليظ اللحم.\n(٤) \"السبعة\" لابن مجاهد (ص ٦٥٦)، \"جامع البيان\" للطبري ٢٩/ ١١٧، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٤٠٢، \"الحجة\" لابن زنجلة (ص ٧٢٩)، \"قراءات النبي - ﷺ -\" للدوري (ص ١٦٦).","vol":"27","page":458},{"text":"وهشام، واحدتها: لُبد بضم اللام (١)، ولُبُد بضم اللام والباء. وهي قراءة أبي حيوة. وواحدها: لُبد، ولُبدا بضم اللام (٢)، ولُبَّد بضم اللام وتشديد الباء. وهي قراءة الحسن، والجحدري، وأبي جعفر. واحدها: لا بد، مثل: راكع، وركع. وساجد، وسجد (٣).\n\n<span data-type=\"title\" id=toc-5899>٢٠ </span>- (قال) يعني: رسول الله - ﷺ -، وبه قرأ أكثر القراء (٤).\nوقرأ أبو جعفر، والأعمش، وعاصم، وحمزة ﴿قُلْ﴾ على الأمر (٥) ﴿إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا﴾\n_________\n(١) \"السبعة\" لابن مجاهد (ص ٦٥٦)، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٣) قال الطبري: هذِه القراءة وقراءة العامة بمعنى واحد.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٩٤، \"الكامل في القراءات الخمسين\" للهذلي (٢٤٥/ أ)، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٤.\n(٣) \"معاني القرآن\" للفراء ٣/ ١٩٤، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٤٠٢، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٣)، \"المحتسب\" لابن جني ٢/ ٣٣٤، \"الكامل في القراءات الخمسين\" للهذلي (٢٤٥/ أ). التوجيه في \"جامع البيان\" للطبري ٢٩/ ١١٧ ولم ينص على أنها قراءة.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٩٥، \"السبعة\" لابن مجاهد (ص ٦٥٧)، \"جامع البيان\" للطبري ٢٩/ ١١٩ - ١٢٠، \"التيسير\" للداني (ص ١٧٥).\nوتوجيهها: أنها على الخبر. وحجتهم: أن ذكر الغيبة قد تقدم وهو قوله: ﴿وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ﴾، ﴿قُلْ إِنَّمَا أَدْعُو﴾ على الغيبة التي قبلها. كذا في \"الحجة\" لابن زنجلة (ص ٧٢٩ - ٧٣٠).\n(٥) \"معاني القرآن\" للفراء ٣/ ١٩٥، \"السبعة\" لابن مجاهد (ص ٦٥٧)، \"جامع البيان\" للطبري ٢٩/ ١٢٠، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٤)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٢.","vol":"27","page":459},{"text":"<span data-type=\"title\" id=toc-5900>٢١ </span>- ﴿قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا (٢١) قُلْ إِنِّي لَنْ يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِنْ دُونِهِ مُلْتَحَدًا <span data-type=\"title\" id=toc-5901>(٢٢)﴾</span>\nأي: ملجأً أميل إليه (١). وقال قتادة: نصيرا (٢). وقال الكلبي: مدخلا في الأرض، مثل السَّرَب (٣). وقال السدي: حرزا (٤).\nقال مقاتل: قال كفار مكة للنبي - ﷺ -: إنك أتيت بأمر عظيم لم نسمع بمثله وقد عاديت الناس كلهم، فارجع عن هذا الأمر، فنحن نجيرك، فأنزل الله تعالى هذِه الآيات (٥).\nوفي قراءة أُبي: (غيا ولا رشدا) (٦).\n_________\n(١) قاله سفيان، وقتادة. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٠، وقاله الضحاك. أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٨.\nوالقول اختاره الطبري، والنحاس في \"إعراب القرآن\" ٥/ ٥٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٠، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٨.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٣، وأبو حيان في \"البحر المحيط\" ٨/ ٣٤٦.\nوالسرب هو: المسلك والطريق، ويقال المكان المنحدر. \"مفردات ألفاظ القرآن\" للراغب (ص ٤٠٥)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٥٦ (سرب).\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٣، وأبو حيان في \"البحر المحيط\" ٨/ ٣٤٦.\nوقال الفراء في \"معاني القرآن\" ٣/ ١٩٥: ملجأً ولا سربًا ألجأ إليه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥ ولم ينسبه.\n(٦) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٨٤.","vol":"27","page":460},{"text":"<span data-type=\"title\" id=toc-5902>٢٣ </span>- ﴿إِلَّا بَلَاغًا مِنَ اللَّهِ وَرِسَالَاتِهِ﴾\nفإن فيه الجوار والأمن والنجاة، قاله الحسن (١) وقال قتادة: ﴿إِلَّا بَلَاغًا مِنَ اللَّهِ﴾ فذلك الذي أملكه بعون الله وتوفيقه، وأما الكفر والإيمان فلا أملكهما (٢).\nوقيل: لا أملك لكم ضرا ولا رشدا لكن أبلغ بلاغا من الله، إنما أنا مرسل ومبلغ لا أملك إلا ما ملكت (٣).\n﴿وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا﴾\n\n<span data-type=\"title\" id=toc-5903>٢٤ </span>- ﴿حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ﴾\nيعني: العذاب (٤) ﴿فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا﴾.\n\n<span data-type=\"title\" id=toc-5904>٢٥ </span>- قوله تعالى: ﴿قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَا تُوعَدُونَ﴾\nيعني: العذاب (٥)، وقيل: القيامة (٦).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٨٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢١، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٤.\n(٤) \"جامع البيان\" للطبري ٢٩/ ١٢١، \"معالم التنزيل\" للبغوي ٨/ ٢٤٤.\n(٥) \"جامع البيان\" للطبري ٢٩/ ١٢١ ولفظه: من العذاب، وقيام الساعة.\nوالقول على ما ذكره المصنف في: \"معالم التنزيل\" للبغوي ٨/ ٢٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٧.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٤، والقرطبي في \"الجامع لأحكام القرآن\"\n١٩/ ٢٧.","vol":"27","page":461},{"text":"﴿أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا﴾ أجلا وغاية تطول مدتها (١).\n\n<span data-type=\"title\" id=toc-5905>٢٦ </span>- ﴿عَالِمُ الْغَيْبِ﴾\nرفع على نعت قوله ﴿رَبِّي﴾ (٢). وقيل: هو عالم الغيب (٣). ﴿فَلَا يُظْهِرُ﴾ يطلع ﴿عَلَى غَيْبِهِ أَحَدًا﴾\n\n<span data-type=\"title\" id=toc-5906>٢٧ </span>- ﴿إِلَّا مَنِ ارْتَضَى﴾ اصطفى ﴿مِنْ رَسُولٍ﴾\nفالله يصطفيه ويطلعه على ما شاء من الغيب (٤).\n﴿فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ﴾ ذكر بعض الجهات دلالة على جميعها (٥) ﴿رَصَدًا﴾ حفظة من الملائكة يحفظونه من الشياطين، واستماع الجن لئلا يسترقوه فيلقوه إلى كهنتهم (٦).\n_________\n(١) \"جامع البيان\" للطبري ٢٩/ ١٢١.\n(٢) \"إعراب القرآن\" للنحاس ٥/ ٥٤، \"الدر المصون\" للسمين الحلبى ١٠/ ٥٠٥.\n(٣) أي أنه خبر لمبتدأ محذوف، أي: هو عالم الغيب.\nوممن ذكر هذا الوجه: ابن عطية في \"المحرر الوجيز\" ٥/ ٣٨٥، وأبو حيان في \"البحر المحيط\" ٣٤٨/ ٨، والسمين الحلبي في \"الدر المصون\" ١٠/ ٥٠٥.\nورجحه الطاهر ابن عاشور في \"التحرير والتنوير\" ١٤/ ٢٤٧، والدرويش في \"إعراب القرآن\" ١٠/ ٢٥١.\nوثم وجه آخر لم يذكره المصنف وهو أن يعرب على أنه بدل من ﴿رَبِّي﴾.\nوهذا الوجه ذكره ابن عطية، وأبو حيان، والسمين.\n(٤) قاله قتادة. وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٢.\n(٥) \"معالم التنزيل\" للبغوي ٨/ ٢٤٤.\n(٦) قاله الفراء في \"معاني القرآن\" ٣/ ١٩٦، والطبري في \"جامع البيان\" ٢٩/ ١٢٢، والزجاج في \"معاني القرآن\" ٥/ ٢٣٨.","vol":"27","page":462},{"text":"قال سعيد بن (جبير) (١): ﴿رَصَدًا﴾ أربعة من الملائكة حفظة (٢).\nقال مقاتل وغيره (٣): كان الله ﷿ إذا بعث رسولا أتاه إبليس في صورة جبريل ﵇ يخبره فبعث الله من بين يديه ومن خلفه رصدا من الملائكة يحرسونه ويطردون الشيطان، فإذا جاءه شيطان في صورة ملك قالوا: هذا شيطان فاحذره، وإذا جاءه ملك قالوا: هذا رسول ربك.\n\n<span data-type=\"title\" id=toc-5907>٢٨ </span>- ﴿لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا﴾\nقرأ ابن (عباس) (٤)، ويعقوب بضم الياء. أي: ليعلم الناس أن الرسل قد بلغوا (٥). وقرأ الآخرون بفتح الياء. أي: ليعلم الرسول أن الملائكة قد بلغوا (٦) ﴿رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ﴾ عندهم ﴿وَأَحْصَى\n_________\n= وأسند الطبري نحوه عن الضحاك، وإبراهيم، وابن عباس.\n(١) في الأصل، و(ت): المسيب. والمثبت من كتب التفسير، إذ لا ذكر لابن المسيب في هذا الخبر.\n(٢) أخرجه عبد بن حميد، وابن المنذر، وابن أبي حاتم، وأبو الشيخ كما في \"الدر المنثور\" للسيوطي ٦/ ٤٣٨ عن سعيد من قوله.\nوأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٣ عن سعيد عن ابن عباس من قوله.\n(٣) ذكرهما البغوي في \"معالم التنزيل\" ٨/ ٢٤٤.\n(٤) في الأصل: عياش، والمثبت من (ت).\n(٥) \"معاني القرآن\" للفراء ٣/ ١٩٦، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٤)، \"معالم التنزيل\" للبغوي ٨/ ٢٤٥، \"الجامع لأحكام القرآن\" للقرطبي ٣٠/ ١٩.\n(٦) \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٤)، \"معالم التنزيل\" للبغوي ٨/ ٢٤٥، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٣٠.","vol":"27","page":463},{"text":"كُلَّ شَيْءٍ عَدَدًا﴾ فلم يخف عليه شيء (١). ونصب (عددا) على الحال (٢) وإن شئت على المصدر أي: عد عددا (٣).\n* * *\n_________\n(١) \"جامع البيان\" للطبري ٢٩/ ١٢٣، \"معالم التنزيل\" للبغوي ٨/ ٢٤٥.\n(٢) \"الكشاف\" للزمخشري ٦/ ٢٣٦، \"البحر المحيط\" لأبي حيان ٨/ ٣٥٠.\n(٣) \"الكشاف\" للزمخشري ٦/ ٢٣٦، \"التبيان في إعراب القرآن\" للعكبري ٢/ ١٢٤٥.\nوهذا الوجه منعه مكي في \"مشكل إعراب القرآن\" (ص ٧٦٦) بقوله: لو كان مصدرا لأدغم. ورد عليه السمين الحلبي في \"الدر المصون\" ١٠/ ٥٠٧ بقوله: لكنه غير لازم. ا. هـ\nقلت: وفي إعرابها وجه آخر اختاره مكي، وجوزه العكبري، وأبو حيان وهو أنها نصب على التمييز والبيان.","vol":"27","page":464},{"text":"<span data-type=\"title\" id=toc-5908>٧٣ - سُورَة المُزَّمِّلِ</span>","vol":"27","page":465},{"text":"سورة المزمل\nمكية، إلا قوله ﴿إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ﴾ إلى آخر السورة (١). وهي ثمانمائة وثمانية وستون حرفا (٢). ومائتان وخمس وثلاثون كلمة (٣). وعشرون آية في الكوفي (٤).\n[٣٢٥٦] حدثنا أبو الحسن الماوردي (٥)، حدثنا أبو محمَّد بن أبي\n_________\n(١) قاله ابن عباس، وابن الزبير، وعكرمة، وعطاء، والحسن البصري.\n\"فضائل القرآن\" لابن الضريس (ص ٣٣)، \"دلائل النبوة\" للبيهقي ٧/ ١٤٤، \"الدر المنثور\" للسيوطي ٦/ ٤٤٠، \"البيان في عد آي القرآن\" لمكي (ص ٢٥٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٤، \"مصاعد النظر\" للبقاعي ٣/ ١٣٠.\n(٢) \"البيان في عد آي القرآن\" للداني (ص ٢٥٧)، \"القول الوجيز\" للسمين الحلبي (ص ٣٢٨) وفيهما: وثلاثون حرفا. وهو موافق لما في (ت) و\"عمدة القاري\" للعيني ١٦/ ١٢٢.\n(٣) \"البيان في عد آي القرآن\" للداني (ص ٢٥٧)، \"القول الوجيز\" للسمين الحلبي (ص ٣٢٨)، وفيهما: مائة وتسعون كلمة. وهو موافق لما في (ت).\nوفي \"عمدة القاري\" للعيني ١٦/ ١٢٢: ومائتان وخمس وثمانون كلمة.\n(٤) \"البيان في عد آي القرآن\" للداني (ص ٢٥٧)، \"مصاعد النظر\" للبقاعي ٣/ ١٣١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦٨، \"القول الوجيز\" للسمين الحلبي (ص ٣٢٨). وفيها بحب الخلاف في عدها. وحاصله كما في (ت): ثماني عشرة آية في عدد المدني الأخير، وتسع عشرة في البصري، وعشرون في عدد الباقين. محمد الكوفي والمدني الأول، والشامي ﴿يَاأَيُّهَا الْمُزَّمِّلُ (١)﴾ وعد المكي ﴿إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا﴾ وكلهم عبد ﴿الْوِلْدَانَ شِيبًا﴾ إلا المدني الأخير.\n(٥) محمَّد بن القاسم الفارسي، لم يذكر بجرح أو تعديل.","vol":"27","page":467},{"text":"حامد (١) حدثنا أبو جعفر محمَّد بن الحسن الأصفهاني (٢)، حدثنا المؤمل بن إسماعيل (٣)، حدثنا سفيان الثوري (٤)، حدثنا أسلم (المنقري) (٥)، عن عبد الله بن عبد الرحمن بن أبزى (٦)، عن أبيه (٧)، عن أُبي بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ ﴿يَاأَيُّهَا الْمُزَّمِّلُ (١)﴾ دفع عنه العسر في الدنيا والآخرة\" (٨).\n* * *\n_________\n(١) هو: عبد الله بن أحمد بن جعفر الشعراني، ثقة.\n(٢) قال الخطيب: كان ثقة.\n(٣) صدوق سيئ الحفظ.\n(٤) ثقة حافظ فقيه إمام حجة.\n(٥) في الأصل، و(ت): المقرئ. والمثبت من مصادر ترجمته، وهو ثقة.\n(٦) مقبول.\n(٧) صحابي.\n(٨) [٣٢٥٦] الحكم على الإسناد:\nإسناده ضعيف. المؤمل بن إسماعيل: صدوق سيئ الحفظ وعبد الله بن الرحمن بن أبرى: مقبول.\nوالحديث باطل موضوع كما سبق بيانه مرارًا.","vol":"27","page":468},{"text":"قوله ﷿:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5909>١ </span>- ﴿يَاأَيُّهَا الْمُزَّمِّلُ (١)﴾\nأي: المتلفف بثوبه (١). وأصله المتزمل، فأدغمت (٢) التاء في الزاي، ومثله ﴿الْمُدَّثِّرُ﴾. يقال: تزمّل، وتدثّر بثوبه إذا تغطّى به، وزمّل غيره إذا غطاه (٣). قال امرؤ القيس (٤):\nكأن ثبيرًا في عرانين وبله ... كبير أناس في بجاد مزمّل\nقال أبو عبد الله الجدلي: سألت عائشة - ﵂ - عن قوله: ﴿يَاأَيُّهَا الْمُزَّمِّلُ﴾ ما كان تزميله ذلك؟ قالت: كان مُرْطًا (٥) طوله أربع\n_________\n(١) قاله قتادة. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٤ واختاره.\n(٢) في الأصل: فأدغم، والمثبت من (ت).\n(٣) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٣، \"معاني القرآن\" للأخفش ٢/ ٧١٦، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٩٣)، \"معاني القرآن\" للزجاج ٥/ ٢٣٥، \"القرطين\" لابن مطرف الكناني ٢/ ١٨٧.\n(٤) البيت من معلقته المشهورة وهي في \"ديوانه\" (ص ١٢٢).\nولفظه فيه: كان أبانا في أفاتين ودقه.\nوينظر في: \"شرح المعلقات السبع\" للزوزني (ص ٣٢)، \"معاني القرآن\" للزجاج ٢٣٩/ ٥، \"الخصائص\" لابن جني ١/ ١٩٢، \"المحتسب\" لابن جني ٢/ ١٣٥، كلهم بلفظ المصنف. \"السيرة النبوية\" لابن هشام ٤/ ١٧٢ بلفظ الديوان.\nوثبير: جبل، والعرانين: الأوائل، والوبل: المطر العظيم، والبجاد: الكساء المخطط، والمزمل: الملتف. وهو الشاهد من البيت للآية.\n(٥) أي: كساء. الواحد: مرط، يكون من صوف، وربما كان من خز أو غيره. =","vol":"27","page":469},{"text":"عشرة (١) ذراعًا، نصفه على وأنا نائمة، ونصفه على رسول الله - ﷺوهو يصلي.\nقال أبو عبد الله: فسألتها ما كان؟ فقالت: والله ما كان خَزًّا (٢) ولا قزا (٣) ولا مرعزي (٤) ولا إبريسم (٥) ولا صوفًا؛ كان سُداه (٦) شعرًا، ولُحمته (٧) وبرًا (٨).\n_________\n= انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣١٩ (مرط).\n(١) في (ت): أربعة عشر ذراعا، ولعله الصواب.\n(٢) الخز: ثياب تنسج من صوف وإبريسم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٨ (خزز).\n(٣) القز: هو الإبريسم. \"القاموس المحيط\" للفيروزآبادي ٣/ ٦١٤.\n(٤) المرعزي: الزغب الذي تحت شعر العنز. \"الصحاح\" للجوهري ٣/ ٨٧٩ [رعز].\n(٥) الإبريسم: بفتح السين، وضمها: الحرير. \"القاموس المحيط\" للفيروزآبادي ١/ ١٠٢ (برسم).\n(٦) السدى: هو من الثوب: ما مد منه، يقال أسدى الثوب، وسداه، وتسداه. \"القاموس المحيط\" للفيروزآبادي ٢/ ٥٤٢.\n(٧) اللحمة: بالضم: ما سدي بين سدى الثوب، ولحم كل شيء: لبه. \"القاموس المحيط\" للفيروزآبادي ٤/ ١٣٠٠ (لحم).\n(٨) حديث ضعيف. ذكره الزمخشري في \"الكشاف\" ٦/ ٢٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٣٢ وقال: ذكره الثعلبي.\nوقد رد هذا الحديث جماعة، منهم: ابن المنير الإسكندري في \"الانتصاف فيما تضمنه الكشاف من الاعتزال\" ٤/ ١٥١، والزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ١٠٧، وابن حجر في \"الكاف الشاف\" (ص ١٧٨)، والمناوي في \"الفتح السماوي\" ٣/ ١٠٦٠، ونقله عن السيوطي.\nوحاصل ما قالوه: أن هذِه السورة من أول ما نزل بمكة، فنزولها قبل ولادة عائشة =","vol":"27","page":470},{"text":"وقال السدي: أراد: يا أيها النائم قم فصل (١).\nوقال عكرمة: يعني: يا أيها الذي زمل هذا الأمر الذي حمله <span data-type=\"title\" id=toc-5910>(٢)</span>، وكان يقرأ المزمل بتخفيف الزاي وفتح الميم وتشديدها (٣).\nوقالت الحكماء: خاطبه بالمزمل والمدثر في أول الأمر؛ لأنه لم يكن أدى بعدُ شيئًا من تبليغ الرسالة (٤).\n\n٢ - ﴿قُمِ اللَّيْلَ﴾\nقراءة العامة بكسر الميم (٥).\n_________\n= بسنين وبناؤه بها كان بالمدينة بعد ذلك بزمن طويل، إلا أن ابن حجر قال: لم أره هكذا، ومن قوله: ما كان خزا .. رواه البيهقي في \"الدعوات الكبير\" من حديثها في ليلة النصف من شعبان.\nقلت: وما أشار إليه الحافظ: أخرجه البيهقي في الدعوات الكبير من طريق يحيى ابن سعيد، وابن الجوزي في \"العلل المتناهية\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٠٧ من طريق سليمان بن أبي كريمة عن هشام بن عروة كلاهما عن عروة بن الزبير عن عائشة فذكره بنحوه.\nقال ابن الجوزي: ابن أبي كريمة له مناكير.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٤٩.\n(٢) أخرجه ابن أبي شيبة كما في \"الدر المنثور\" للسيوطي ٨/ ٣١٣، وابن نصر في \"مختصر قيام الليل\" (ص ٢٧)، والطبري في \"جامع البيان\" ٢٩/ ١٢٤.\n(٣) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٤)، \"المحتسب\" لابن جني (ص ٣٣٥)، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٣٢، \"روح المعاني\" للألوسي ٢٩/ ١٠١.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٣٢.\n(٥) \"المحرر الوجيز\" لابن عطية ٥/ ٣٨٧، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٣٣، \"روح المعاني\" للآلوسي ٢٩/ ١٠٢.","vol":"27","page":471},{"text":"وقرأ أبو السمّال العدوي (١) (بضم الميم أتبع الضم الضم) (٢) ﴿إِلَّا قَلِيلً﴾ ثم بين فقال:\n\n<span data-type=\"title\" id=toc-5911>٣ </span>- ﴿نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا (٣)﴾ إلى الثلث.\n\n<span data-type=\"title\" id=toc-5912>٤ </span>- ﴿أَوْ زِدْ عَلَيْهِ﴾ على النصف إلى الثلثين، خيره بين هذِه المنازل (٣).\nفلما نزلت هذِه الآية على النبي - ﷺ - وأصحابه، واشتد ذلك عليهم، فكان الرجل لا يدري متى ثلث الليل، ومتى النصف، ومتى الثلثان، فكان يقوم حتى يصبح مخافة أن لا يحفظ، حتى شق عليهم، وانتفخت أقدامهم، وامتقعت ألوانهم فرحمهم الله تعالى، وخفف عنهم ونسخها بقوله تعالى: ﴿عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَى﴾ (٤) الآية. وكان بين أول السورة وآخرها سنة (٥).\n_________\n(١) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٤)، \"المحتسب\" لابن جني ٢/ ٣٣٥، \"المحرر الوجيز\" لابن عطية ٥/ ٣٨٧.\n(٢) في الأصل: بضمه للقاف، والمثبت من (ت).\n(٣) \"معاني القرآن\" للفراء ٣/ ١٩٦، \"جامع البيان\" للطبري ٢٩/ ١٢٤، \"معاني القرآن\" للزجاج ٥/ ٢٣٩.\n(٤) المزمل: ٢٠.\n(٥) حديث صحيح. وقد مر الكلام عليه مستوفى في خبر تطليق سعد بن هشام لامرأته ثم سؤاله عائشة كما في سورة الطلاق. إلا أن هذا الجزء من الخبر جاء من حديث جماعة منهم:\n١ - عائشة بنت الصديق ﵄:\nرواه مسلم كتاب صلاة المسافرين وقصرها باب جامع صلاة الليل (٧٤٦)، والنسائي كتاب قيام الليل وتطوع النهار باب قيام الليل ٣/ ١٩٩، وفي \"التفسير\" =","vol":"27","page":472},{"text":"وقال سعيد بن جبير: لما نزل قوله: ﴿يَاأَيُّهَا الْمُزَّمِّلُ﴾ مكث النبي - ﷺ - على هذِه الحال عشر سنين يقوم الليل كما أمره الله تعالى، وكانت طائفة من أصحابه يقومون معه، فأنزل الله بعد عشر سنين: ﴿إِنَّ رَبَّكَ يَعْلَمُ\n_________\n= ٢/ ٤٧٠، وأبو داود كتاب الصلاة، باب في صلاة الليل، (١٣٤٢)، وابن ماجه كتاب إقامة الصلاة والسنة فيها، باب ما جاء في الوتر بثلاث (١١٩١)، وأحمد في \"المسند\" ٦/ ٥٣ - ٥٤ (٢٤٢٦٩)، والدارمي في \"المسند\" ١/ ٣٤٤، وابن نصر في \"مختصر قيام الليل\" (ص ٢٢)، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٦٦ - ١٦٧ وفيه: ستة عشر شهرا. والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٢٧، والإسماعيلي في \"معجم الشيوخ\" ٢/ ٦٥١، والحاكم في \"المستدرك\" ٢/ ٥٠٤، والبيهقي في \"السنن الكبرى\" ٣/ ٢٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٥٠ كلهم من طريق زرارة بن أوفى عن سعد بن هشام مطولا، ومختصرا.\n٢ - جابر بن عبد الله:\nرواه المروزي في \"مختصر قيام الليل\" (ص ٢٣)، وأصل حديثه في الصحيحين بدون ذكر فرض القيام.\n٣، ٤ - عبد الله بن عباس، والحسن البصري:\nوسيذكرهما المصنف قريبًا.\n٥ - أبو عبد الرحمن السلمي:\nرواه المروزي في \"مختصر قيام الليل\" (ص ٢٤)، والطبري في \"جامع البيان\" ٢٩/ ١٢٦، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤١.\n٦ - قتادة بن دعامة:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٤، وابن نصر (ص ٢٤)، والطبري في \"جامع البيان\" ٢٩/ ١٢٦.\n٧ - عكرمة مولى ابن عباس:\nرواه المروزي في \"مختصر قيام الليل\" (ص ٢٤)، والطبري في \"جامع البيان\" ٢٩/ ١٢٦.","vol":"27","page":473},{"text":"﴿أَنَّكَ تَقُومُ أَدْنَى﴾ الآية. فخفف عنهم بعد عشر سنين (١).\nوقال مقاتل (٢)، وابن كيسان (٣): كان هذا بمكة قبل أن تفرض الصلوات الخمس، ثم نُسخ ذلك بالصلوات الخمس.\nوقال ابن عباس: لما نزلت أول المزمل كانوا يقومون نحوًا من قيامهم في شهر رمضان، فكان بين أولها وآخرها سنة (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٥ - ١٢٦، وعبد بن حميد وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٦٧، و\"الدر المنثور\" للسيوطي ٦/ ٤٤١ من طريق يعقوب بن عبد الله القمي عن جعفر بن أبي المغيرة عن سعيد به.\nويعقوب وشيخه: صدوقان يهمان، ثم إن هذا الأثر مخالف للأحاديث الصحيحة التي سبقت وهي دالة على أن التخفيف كان بعد اثني عشر شهرا. وسعيد بن جبير تابعي فالخبر من المقاطيع. وقال السمعاني في \"تفسير القرآن\" ٦/ ٧٨: هذا من الروايات الغريبة.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢٩/ ٣٦.\n(٣) ذكره البغوي، والقرطبي.\n(٤) قول ابن عباس:\nأخرجه أبو داود كتاب الصلاة، باب نسخ قيام الليل (١٣٠٥)، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ٢٥٧)، والطبري في \"جامع البيان\" ٢٩/ ١٢٤، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٦٦، وأبو جعفر النحاس في \"الناسخ والمنسوخ\" ١٢٨/ ٣، والطبراني في \"المعجم الكبير\" ١٢/ ١٩٦، والحاكم في \"المستدرك\" ٢/ ٥٠٥، والبيهقي في \"السنن الكبرى\" ٢/ ٥٠٥.\nكلهم من طرق عن مسعر بن كدام عن سماك الحنفي، عن ابن عباس به.\nوأخرجه أيضًا: ابن أبي شيبة، وعبد بن حميد، ومحمد بن نصر المروزي كما في =","vol":"27","page":474},{"text":"وروى أبو سلمة بن عبد الرحمن عن عائشة - ﵂ - قالت: كنت أجعل لرسول الله - ﷺ - حصيرًا يصلي عليه من الليل، فتسامع الناس به، فاجتمعوا، فلما رأى جماعتهم كره ذلك، وخشي أن يكتب عليهم قيام الليل، فدخل البيت كالمغضب، فجعلوا يتنحنحون، ويتسعّلون حتى خرج إليهم، فقال: \"يا أيها الناس اكلفوا من الأعمال ما تطيقون، فالله (١) لا يمل من الثواب حتى تملوا من العمل وإن خير العمل أدومه وإن قل\". فنزلت: ﴿يَاأَيُّهَا الْمُزَّمِّلُ (١) قُمِ اللَّيْلَ﴾ الآية، فكتبت عليهم، وأنزلت بمنزلة الفريضة حتى إن كان أحدهم ليربط الحبل، فيتعلق به فمكثوا ثمانية أشهر، فلما رأى الله تعالى ما يتكلفون، ويبتغون به وجهه ورضاه، رحمهم؛ فوضع ذلك عنهم، فقال عز من قائل: ﴿إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِنْ ثُلُثَيِ اللَّيْلِ﴾ الآية. فردهم إلى الفريضة، ورفع عنهم قيام الليل إلا ما تطوعوا به (٢).\n_________\n= \"الدر المنثور\" للسيوطي ٦/ ٤٤١.\nقال الحاكم: صحيح الإسناد، ولم يخرجاه. ووافقه الذهبي. وهو كما قالا، نعم: سماك بن الوليد الحنفي قال فيه ابن حجر: ليس به بأس، ولكن ابن عبد البر حكى الإجماع على توثيقه وأنه لا يعلم فيه جرحا كما في \"تهذيب التهذيب\" لابن حجر ٢/ ١١٦. والله أعلم.\n(١) في (ت)، والطبري: فإن الله.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٥ من طريق موسى بن عبيدة الحميري، عن محمَّد بن طحلاء عن أبي سلمة بن عبد الرحمن عن عائشة به سواء. وفي إسناده: محمَّد بن حميد وشيخه مهران: متكلم فيهما. وهو غريب بهذا السياق. =","vol":"27","page":475},{"text":"وقال الحسن في هذِه الآية: الحمد لله تطوع بعد فريضة (١).\n﴿وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا﴾ قال الحسن: اقرأه قراءة بينة (٢).\nوروى ابن أبي نجيح عن مجاهد: ترسل فيه ترسلا (٣).\nوروى منصور عن مجاهد: بعضه على إثر بعض على تؤدة (٤).\n_________\n= وأصل الخبر عن أبي سلمة بن عبد الرحمن عن عائشة ثابت من غير هذا الوجه مختصرا.\nأخرجه البخاري كتاب في الرقاق باب القصد والمداومة (٦٤٦٥) من طريق سعد ابن إبراهيم مختصرا جدا، ومسلم كتاب الصلاة، باب فضيلة العمل (٧٨٢)، والنسائي كتاب الصلاة، باب المصلى يكون بينه وبين الإِمام سترة ٢/ ٦٨، من طريق سعيد بن أبي سعيد المقبري، وأبو داود كتاب الصلاة، باب في قيام شهر رمضان (١٣٧٤)، وأحمد في \"المسند\" ٦/ ٦١ (٢٤٣٢٢)، ٢٤١ (٢٦٠٣٨)، ٢٦٧ (٢٦٣٠٧) من طريق محمَّد بن إبراهيم التيمي. كلهم عن أبي سلمة بن عبد الرحمن عن عائشة به.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٦، والمروزي في \"مختصر قيام الليل\" (ص ٢٣).\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٢، والطبري في \"جامع البيان\" ٢٩/ ١٢٦.\n(٣) أخرجه عبد الرزاق في \"المصنف\" ٢/ ٤٩٠، وأبو عبيد في \"فضائل القرآن\" (ص ٧٣)، والطبري في \"جامع البيان\" ٢٩/ ١٢٦، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٢، ومحمد بن نصر في \"مختصر قيام الليل\" (ص ٣٠).\n(٤) أخرجه ابن أبي شيبة في \"المصنف\" ٢/ ٢٥٥، ٦/ ١٤١، ٧/ ٢١٥، والفريابي، وعبد بن حميد، والطبري في \"جامع البيان\" ٢٩/ ١٢٦، وابن نصر (ص ٣٠)، ومنصور هو: ابن المعتمر.","vol":"27","page":476},{"text":"قال ابن عباس: بينه بيانا (١)، وعنه - ﵁ - أيضًا: أقرأه على هينتك ثلاث آيات، وأربعا، وخمسا (٢).\nوقال قتادة: تثبت فيه تثبيتًا (٣).\nوقال ابن كيسان: تفهمه تاليًا له (٤).\nوقيل: فصله تفصيلًا، ولا تعجل في قراءته، وهو من قول العرب: ثغر: رتل ورتل؛ إذا كان مفلجًا (٥).\nوقال أبو (٦) بكر بن طاهر: (تدبر) (٧) في لطائف خطابه، وطالب نفسك بالقيام بأحكامه، وقلبك بفهم معانيه، وسرك بالإقبال عليه (٨).\n_________\n(١) أخرجه ابن أبي شيبة في \"المصنف\" ٢/ ٢٥٥، ٦/ ١٤١، والطبري في \"جامع البيان\" ٢٩/ ١٢٧، وابن نصر (ص ٣٠)، وعبد بن حميد، وابن منيع، وابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٢.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ١٩٧ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٥٠.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٢، والطبري في \"جامع البيان\" ٢٩/ ١٢٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٠.\nولفظ ابن حميد، والطبري: بينه بيانًا. فهو عين قول ابن عباس الذي سبق ذكره.\n(٤) لم أجده.\n(٥) \"إعراب القرآن\" للنحاس ٥/ ٥٦، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٧٠.\n(٦) ساقطة من الأصل.\n(٧) في الأصل، و(ت): دبر، والمثبت من المصادر الآتية.\n(٨) ذكره السلمي في \"حقائق التفسير\" (٣٥١/ ب)، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٣٨.","vol":"27","page":477},{"text":"[٣٢٥٧] أخبرنا ابن فنجويه (١)، حدثنا ابن مالك القطيعي (٢)، حدثنا عبد الله بن أحمد بن حنبل (٣)، حدثني أبي (٤)، حدثنا عبد الرحمن (٥)، عن سفيان (٦)، عن عاصم (٧)، عن زِرِّ (٨)، عن عبد الله بن عمرو، عن النبي - ﷺ - قال: \"يقال لصاحب القرآن اقرأ وارق ورتل كما كنت لرتل في الدنيا فإن منزلتك عند آخر آية كنت تقرؤها\" (٩).\n_________\n(١) ثقة صدوق كثير رواية المناكير.\n(٢) هو: أحمد بن جعفر بن حمدان، ثقة.\n(٣) ثقة.\n(٤) ثقة فقيه إمام حجة.\n(٥) هو: ابن مهدي، ثقة ثبت حافظ.\n(٦) هو: الثوري، ثقة حافظ فقيه إمام حجة، وكان ربما دلس.\n(٧) هو: ابن بهدلة بن أبي النجود، صدوق له أوهام حجة في القراءة.\n(٨) هو: ابن حبيش، ثقة جليل.\n(٩) [٣٢٥٧] الحكم على الإسناد:\nإسناده حسن.\nالتخريج:\nالحديث مداره على عاصم بن بهدلة، عن زر بن حبيش، عن عبد الله بن عمرو بن العاص به، ورواه عن عاصم ثلاثة:\nأ - سفيان الثوري: ورواه عنه خمسة أنفس:\n١ - عبد الرحمن بن مهدي:\nرواه أحمد في \"المسند\" ٢/ ١٩٢ (٦٧٩٩) ومن طريقه المصنف، والترمذي كتاب فضائل القرآن (٢٩١٤) عن بندار، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤٣/ ٣ من طريق عقبة بن مكرم ثلاثتهم عن ابن مهدي به. =","vol":"27","page":478},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٢ - وكيع بن الجراح:\nرواه أبو بكر بن أبي شيبة في \"المصنف\" ٦/ ١٣١، ومن طريقه ابن الضريس في \"فضائل القرآن\" (ص ٦٥)، والفريابي في \"فضائل القرآن\" (ص ١٦٧)، وزاد أخاه عثمان بن أبي شيبة.\nورواه الحاكم في \"المستدرك\" ١/ ٥٥٢، ومن طريقه البيهقي في \"السنن الكبرى\" ٥٣/ ٢ من طريق عثمان كلاهما عن وكيع به.\n٣ - يحيى بن سعيد القطان:\nرواه أبو داود كتاب الصلاة، باب استحباب الترتيل في القراءة (١٦٤٦) عن مسدد عنه به.\n٤ - أبو نعيم الفضل بن ديكن:\nرواه الترمذي كتاب فضائل القرآن (٢٩١٤)، عن محمود بن غيلان، والفريابي في \"فضائل القرآن\" (ص ١٦٨) عن أبي بكر بن أبي شيبة، والبغوي في \"شرح السنة\" ٤/ ٤٣٥ من طريق حميد بن زنجويه. ثلاثتهم عن أبي نعيم به.\n٥ - أبو داود الحفري:\nرواه الترمذي (٢٩١٤) عن محمود بن غيلان عن أبي داود به.\nب- زائدة بن قدامة:\nرواه ابن أبي شيبة في \"المصنف\" ٦/ ١٣١، ومن طريقه ابن الضريس في \"فضائل القرآن\" (ص ٦٥) عن أبي أسامة، وابن الضريس في \"فضائل القرآن\" (ص ٦٥) عن حفص بن عمر عن حسين بن علي كلاهما عن زائدة به.\nج - والد أبي جعفر:\nرواه ابن الضريس في \"فضائل القرآن\" (ص ٦٥) عن ابن أبي جعفر عن أبيه عن جده به.\nوكل هذِه الطرق تنتهي إلى عاصم. وعاصم: حسن الحديث.\nومع ذلك فقد صحح الحديث الترمذي، والحاكم ووافقه الذهبي، والشيخ أحمد شاكر في تحقيقه \"المسند\" ١٩/ ١٢٣، والشيخ الألباني في \"صحيح سنن الترمذي\" ٣/ ١٠ وعبارة الترمذي والألباني: حسن صحيح. =","vol":"27","page":479},{"text":"<span data-type=\"title\" id=toc-5913>٥ </span>- قوله تعالى: ﴿إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا (٥)﴾\nقال الحسن: إن الرجل ليهذ (١) السورة، ولكن العمل به ثقيل (٢).\nوقال قتادة: ثقيل والله فرائضه وحدوده (٣).\nوقال ابن عباس: شديدًا (٤).\n_________\n= قلت: وللحديث شاهدان عن أبي هريرة، وأبي سعيد الخدري.\n١ - أما حديث أبي سعيد الخدري:\nفرواه أحمد في \"المسند\" ٣/ ٤٠ (١١٣٦٠)، وابن ماجه كتاب الأدب، باب ثواب القرآن (٣٧٨٠).\nوفي سنده عطية العوفي وهو ضعيف.\n٢ - وأما حديث أبي هريرة:\nفرواه أحمد في \"المسند\" ٢/ ٤٧١ (١٠٠٨٧)، وابن أبي شيبة في \"المصنف\" ٦/ ١٣١، ومن طريقه ابن الضريس في \"فضائل القرآن\" (ص ٦٤) وزاد معه ابن نمير. ثلاثتهم عن وكيع، عن الأعمش، عن أبي صالح، عن أبي سعيد، أو أبي هريرة شك الأعمش.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٦٢: رواه أحمد، ورجاله رجال الصحيح.\nا. هـ وبعد: فإن الحديث بهذين الشاهدين يرتقي لدرجة الصحيح لغيره، والله أعلم.\n(١) الهذ: سرعة القراءة، وهو يهذّ القرآن هذًّا، إذا أسرع فيه وتابعه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٥٥ (هذذ).\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٧، وابن نصر (ص ٣١)، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٣.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٤، والطبري في \"جامع البيان\" ٢٩/ ١٢٧، والمروزي في \"مختصر قيام الليل\" (ص ٣١)، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٣.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٢.","vol":"27","page":480},{"text":"وقال أبو العالية: ثقيلًا بالوعد والوعيد، والحرام والحلال (١).\nوقال محمَّد بن كعب: ثقيلًا على المنافقين (٢).\nوقال الفراء: ثقيلًا ليس بالخفيف السفساف؛ لأنه كلام ربنا (٣).\nوقال عبد العزيز بن يحيى: مهيبًا؛ ومنه يقال للرجل العاقل: رزين راجح (٤).\n[٣٢٥٨] سمعت الأستاذ أبا القاسم بن حبيب (٥) يقول: سمعت أبا إسحاق إبراهيم بن مضارب بن إبراهيم (٦) يقول: سمعت أبي (٧) يقول: سمعت الحسين (٨) بن الفضل (٩)، وسئل عن هذِه الآية، فقال: معناها إنا سنلقي عليك قولًا خفيفًا على اللسان، ثقيلًا في الميزان (١٠).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٣٨.\n(٢) المراجع السابقة.\n(٣) قاله في \"معاني القرآن\" ٣/ ١٩٧، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٩٣) ولم ينسبه.\n(٤) لم أجده.\n(٥) هو: الحسن بن محمَّد بن حبيب المفسر قيل: كذبه الحاكم.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) أبو الفضل النيسابوري لم يذكر بجرح أو تعديل.\n(٨) في الأصل: الحسن، والمثبت من (ت).\n(٩) ذكره الذهبي في \"الميزان\" وعابه عليه ابن حجر في \"اللسان\"، وقال: وما كان لذكر هذا في هذا الكتاب معنى فإنه من كبار أهل العلم والفضل.\n(١٠) [٣٢٥٨] الحكم على الإسناد:\nفي إسناده شيخ المصنف تكلم فيه الحاكم، وفيه من لم يذكر بجرح أو تعديل. =","vol":"27","page":481},{"text":"وقال أبو بكر بن طاهر: يعني قولًا لا يحمله إلا قلب مؤيد بالتوفيق، ونفس مزيّنة بالتوحيد (١).\nوقال القاسم في هذِه الآية: سماع العلم من العالم مُرٌّ، واستعماله ثقيل؛ لكنه يأتي بالفرج إذا استعمله العبد على حد السنة، وتمام الأدب (٢). وقيل: عني بذلك: إن القرآن عليه ثقيل محمله (٣).\nقال ابن زيد: هو والله ثقيل مبارك، كما ثقل في الدنيا ثقيل في الميزان يوم القيامة (٤).\n[٣٢٥٩] أخبرنا أبو الحسن بن أبي الفضل القهندزي (٥)، أخبرنا\n_________\n= التخريج:\nذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٣٩ ولم ينسبه لمعين، إلا أنه ختمه بقوله: ذكره القشيري.\n(١) ذكره السلمي في \"حقائق التفسير\" (٣٥٢/ أ)، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٣٨ إلا أنه نسبه للحسين بن الفضل.\n(٢) ذكره السلمي في \"حقائق التفسير\" (٣٥٢/ أ) بلفظ: سماع العلم من العالم، واستعماله ثقيل؛ لكنه.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٢٧ قولا في الآية وصدره بقوله: وقال آخرون: ثم ذكره. واحتج له بحديث ضرب الدابة بجرانها عند نزول الوحي عليه - ﷺ -، وبقول ابن زيد الآتيين بعد.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٢.\n(٥) أحمد بن محمَّد بن يوسف، من أعيان المعدلين.\nوقهندرز: بلاد شتى، منها موضع بنيسابور. \"اللباب في تهذيب الأنساب\" لابن الأثير ٣/ ٦٦.","vol":"27","page":482},{"text":"مكي بن عبدان (١)، حدثنا محمَّد بن يحيى (٢)، قال: وفيما قرأت على عبد الله بن نافع (٣)، وحدثني مطرف (٤)، عن مالك (٥) ح (٦).\n[٣٢٦٠] وأخبرنا عبد الله بن حامد الوزان (٧)، أخبرنا أبو بكر أحمد بن إسحاق (٨)، أخبرنا محمَّد بن غالب (٩)، حدثنا عبد الله (١٠)، عن مالك (١١)، عن هشام بن عروة (١٢)، عن أبيه (١٣)، عن عائشة - ﵂ - أن الحارث بن هشام (١٤) سأل رسول الله - ﷺ -، فقال: يا رسول الله، كيف يأتيك الوحي؟ فقال رسول الله - ﷺ -: \"أحيانا يأتيني مثل صلصلة الجرس وهو أشد على فيفصم عني وقد وعيت (١٥) ما قال، وأحيانا يتمثل الملك رجلا، فأعي ما يقول\".\n_________\n(١) المحدث الثقة المتقن.\n(٢) الذهلي ثقة حافظ جليل.\n(٣) ابن أبي نافع الصائغ ثقة صحيح الكتاب في حفظه لين.\n(٤) مطرف بن عبد الله بن مطرف. ثقة لم يصب ابن عدي في تضعيفه.\n(٥) إمام دار الهجرة رأس المتقنين وكبير المتثبتين.\n(٦) من (ت).\n(٧) لم يذكر بجرح أو تعديل.\n(٨) ابن أيوب بن يزيد الصبغي قال الذهبي: ما علمت به بأسا.\n(٩) ابن حرب أبو جعفر الضبي البصري حافظ صدوق متقن.\n(١٠) ابن نافع الصائغ، ثقة صحيح الكتاب في حفظه لين.\n(١١) إمام دار الهجرة.\n(١٢) ابن الزبير بن العوام ثقة فقيه ربما دلس.\n(١٣) عروة بن الزبير بن العوام.\n(١٤) الصحابي الجليل.\n(١٥) أي: حفظت، يقال: وعيت الحديث، أعيه وعيا، إذا حفظته وفهمته. \"النهاية في =","vol":"27","page":483},{"text":"قالت عائشة: ولقد رأيته ينزل عليه في اليوم الشديد البرد؛ فيفصم وإن جبينه ليرفض (١) عرقا (٢).\n_________\n= غريب الحديث والأثر\" لابن الأثير ٥/ ٢٠٧.\n(١) أي: يسيل، ويجري عرقه من جبينه. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٤٣.\nوهذِه اللفظة تفرد بها المصنف كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٠٩، واللفظ المشهور: ليفصد، والفصد هو قطع العرق لإسالة الدم. \"فتح الباري\" لابن حجر ١/ ٢١.\n(٢) [٣٢٥٩ - ٣٢٦٠] الحكم على الإسناد:\nإسناده صحيح، شيخ المصنف عبد الله بن حامد لم ذكر بجرح أو تعديل إلا أنه توبع.\nالتخريج:\nالحديث مداره على هشام بن عروة عن أبيه عن عائشة. ويرويه عنه سبعة أنفس:\n١ - مالك بن أنس في \"الموطأ\" ١/ ٢٠٢ في القرآن:\nرواه المصنف من طريق عبد الله بن نافع، ومطرف، والبخاري كتاب بدء الوحي، باب كيف كان بدء الوحي إلى رسول الله - ﷺ - (٢)، وأبو نعيم في \"دلائل النبوة\" (ص ٢٢٣) عن عبد الله بن يوسف، والترمذي كتاب المناقب، باب ما جاء كيف كان ينزل الوحي (٣٦٣٤)، وابن سعد في \"الطبقات الكبرى\" ١/ ١٩٨ عن معن ابن عيسى، والنسائي كتاب الافتتاح، باب جامع ما جاء في القرآن ٢/ ١٤٧ في \"السنن الكبرى\" ١/ ٤١٢ من طريق محمَّد بن إسحاق، زاد في الصغرى: والحارث بن مسكين، وأحمد في \"المسند\" ٦/ ٢٥٧ (٢٦١٩٨) عن عبد الرحمن ابن مهدي، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٢٢٥ من طريق أحمد بن أبي بكر، والبغوي في \"معالم التنزيل\" ٨/ ٢٥٢، وفي \"شرح السنة\" ١٣/ ٣٢١ من طريق أبي مصعب.\nتسعتهم عن مالك بن أنس به. =","vol":"27","page":484},{"text":"[٣٢٦١] وأخبرنا عبد الله بن حامد (١)، أخبرنا أحمد بن محمَّد بن يحيى العُبيدي (٢) حدثنا أحمد بن نجدة (٣)، حدثنا يحيى الحِمَّاني (٤)،\n_________\n= ٢ - سفيان بن عيينة:\nرواه مسلم كتاب الفضائل، باب عرق النبي - ﷺ - (٢٣٣٣) عن أبي بكر بن أبي شيبة، والنسائي كتاب الافتتاح، باب جامع ما في القرآن ٢/ ١٤٦ عن إسحاق بن إبراهيم، والحميدي في \"مسنده\" ١/ ١٢٤. ثلاثتهم عن سفيان به.\n٣، ٤ - أبو أسامة، ومحمد بن بشر:\nرواه مسلم (٢٣٣٣) عن أبي كريب عنهما، وعن محمَّد بن عبد الله بن نمير عن محمَّد بن بشر كلاهما عن هشام به.\n٥ - علي بن مسهر:\nرواه البخاري كتاب بدء الخلق، باب ذكر الملائكة (٣٢١٥) عن فروة بن أبي المغراء، والبيهقي في \"الأسماء والصفات\" ١/ ٤٩٨ من طريق منجاب بن الحارث كلاهما عن علي بن مسهر به.\n٦ - عامر بن صالح الزبيري:\nرواه أحمد في \"المسند\" ٦/ ٢٥٧ (٢٦٢٠٠)، والبغوي في \"معجم الصحابة\" كما في \"فتح الباري\" ١/ ١٩ وقال: عامر فيه ضعف.\n٧ - أيوب:\nرواه الطبري في \"جامع البيان\" ٢٢/ ٩١ عن يعقوب عن ابن عليه عن أيوب به. والحديث: كما هو ظاهر: ترويه عائشة عن الحارث بن هشام أنه هو الذي سأل رسول الله - ﷺ -، وعلى هذا أكثر الرواة عن هشام بن عروة. قاله الحافظ ابن حجر في \"فتح الباري\" ١/ ١٩ وزاد: فيحتمل أن تكون عائشة حضرت ذلك -أي السؤال- وعلى هذا اعتمد أصحاب الأطراف فأخرجوه في مسند عائشة.\nويحتمل أن يكون الحارث أخبرها بذلك بعد فيكون من مرسل الصحابة، وهو محكوم بوصله عند الجمهور، وقد جاء ما يؤيد الثاني ... والمشهور الأول. ا. هـ.\n(١) الوزان لم يذكر بجرح أو تعديل.\n(٢) قال الخليلي: ثقة مأمون.\n(٣) ابن العريان كان من الثقات.\n(٤) أبو زكريا الكوفي حافظ إلا أنه متهم بسرقة الأحاديث.","vol":"27","page":485},{"text":"حدثنا ابن أبي الزناد (١)، عن هشام بن عروة (٢)، عن أبيه (٣)، عن عائشة - ﵂ - قالت: إن كان ليُوحى إلى رسول الله - ﷺوهو على راحلته فتضرب بجرانها (٤) (٥).\n_________\n(١) عبد الرحمن بن أبي الزناد صدوق تغير حفظه لما قدم بغداد، أثبت الناس في هشام بن عروة.\n(٢) ثقة فقيه ربما دلس.\n(٣) الزبير بن العوام الصحابي المشهور.\n(٤) الجران: باطن العنق. والمعنى: أي مدت عنقها على الأرض. \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٦٣.\n(٥) [٣٢٦١] الحكم على الإسناد:\nإسناده ضعيف فيه شيخ المصنف لم يذكر بجرح أو تعديل، والحماني، متهم بسرقة الحديث، ولكنه توبع فيصح الحديث كما سيأتي.\nالتخريج:\nالحديث مداره على هشام بن عروة عن أبيه عن عائشة به، ورواه عن هشام اثنان:\n١ - عبد الرحمن بن أبي الزناد:\nرواه المصنف من طريق يحيى الحماني، وأحمد في \"المسند\" ٦/ ١١٨ (٢٤٨٦٨) عن سليمان بن داود، والبيهقي في \"دلائل النبوة\" ٧/ ٥٣ من طريق أشكيب أبي علي.\nثلاثتهم (الحماني، وابن داود، وأشكيب) عن ابن أبي الزناد به.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٥٧: رجاله رجال الصحيح.\nقلت: أما أشكيب هذا فلم أعرفه.\n٢ - معمر بن راشد البصري:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٠٤ ومن طريقه المروزي في \"مختصر قيام الليل\" (ص ٣١).\nورواه الطبري في \"جامع البيان\" ٢٩/ ١٢٧، والحاكم في \"المستدرك\" ٢/ ٥٠٥ =","vol":"27","page":486},{"text":"<span data-type=\"title\" id=toc-5914>٦ </span>- قوله تعالى: ﴿إِنَّ نَاشِئَةَ اللَّيْلِ﴾\nأي: ساعاته كلها، وكل ساعة منه فهي ناشئة، سميت بذلك لأنها تنشأ، ومنه نشأت السحابة إذا بدت، وأنشأها الله، وجمعها ناشئات (١).\n[٣٢٦٢] أخبرنا عقيل بن محمَّد (٢)، أخبرنا المعافى بن زكريا (٣)، أخبرنا محمَّد بن جرير (٤)، حدثني يعقوب (٥)، حدثنا ابن عُلَيَّة (٦)، أخبرنا حاتم بن أبي صغيرة (٧)، قال: قلت لعبد الله (٨) بن أبي\n_________\n= من طريق محمَّد بن ثور الصنعاني. كلاهما (عبد الرزاق، وابن ثور) عن معمر به. وصححه الحاكم، ووافقه الذهبي.\nفالحديث بهذِه الطرق صحيح ثابت، والله أعلم.\nوأخرجه أيضًا عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٣.\n(١) هذا هو القول الأول في معنى الآية، اختاره الطبري، والمصنف هنا.\nوانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٣، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٦٥)، \"جامع البيان\" للطبري ٢٩/ ١٢٨، \"معاني القرآن\" للزجاج ٥/ ٢٤٠، \"معالم التنزيل\" للبغوي ٨/ ٢٥٣.\nوهو قول جماعة ذكرهم الطبري، وسيذكر المصنف بعضهم.\n(٢) ابن أحمد الجرجاني لم أجده.\n(٣) العلامة الفقيه الحافظ الثقة.\n(٤) الطبري حافظ ثقة.\n(٥) يعقوب بن إبراهيم الدورقي، ثقة وكان من الحفاظ.\n(٦) إسماعيل بن عليه ثقة حافظ.\n(٧) ثقة.\n(٨) في الأصل: عبيد الله، والمثبت من (ت)، وهو: عبد الله بن عبيد الله بن أبي مليكة، ثقة فقيه.","vol":"27","page":487},{"text":"مُليكة: ألا تحدثني: أي الليل ناشئة؟ فقال: على المثبت سقطت (١)، سألت عنها ابن عباس فزعم أن الليل كله ناشئة، وسألت ابن الزبير (٢) عنها فأخبرني مثل ذلك (٣).\nوقال سعيد بن جبير (٤)، وابن زيد (٥): أي ساعة قام من الليل فقد نشأ وهو بلسان الحبش نشأ إذا قام (٦).\n_________\n(١) هذا مثل سائر عند العرب، والأشهر في لفظه: على الخبير سقطت. والمعنى واحد وهو: أي على العارف به وقعت. وهو من أمثالهم على الخبرة والمعرفة بالأمور. ويقال: إن أول من قاله هو: مالك بن جبير العامري، وكان من حكماء العرب.\n\"الأمثال\" لأبي عبيد (ص ٢٠٦)، \"لسان العرب\" لابن منظور ٤/ ٢٠٣٧ (سقط).\n(٢) الصحابي المشهور.\n(٣) [٣٢٦٢] الحكم على الإسناد:\nرجاله ثقات، خلا شيخ المصنف لم أجده، والأثر صحيح.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٢٩/ ١٢٨ ومن طريقه المصنف من طريقه يعقوب، ورواه أيضًا من طريق خارجة. كلاهما عن أبي يونس حاتم بن أبي صغيرة.\nورواه البيهقي في \"السنن الكبرى\" ٣/ ١٩ من طريق هارون عن عيسى بن محمَّد.\nكلاهما (حاتم، وعيسى) عن عبد الله بن عبيد الله بن أبي مليكة به.\nوأخرجه أيضًا ابن نصر في قيام الليل (ص ٣٩)، وابن أبي حاتم، والفريابي كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٣.\n(٤) أخرجه ابن نصر في \"مختصر قيام الليل\" (ص ٣٩)، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٨ من طريق سعيد عن ابن عباس من قوله.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٨.\n(٦) الحبش، والحبشة واحد، وهي بلاد معروفة، ملكها النجاشي الذي أسلم بالنبي - ﷺ -، وهاجر أصحابه إليه، وسميت الحبشة بذلك نسبة على حبشة بن حام.","vol":"27","page":488},{"text":"وقال عكرمة: ما قمت من أول الليل فهو ناشئة (١).\n_________\n= \"الأنساب\" للسمعاني ٢/ ١٦٧.\nالقول بأن نشأ كلمة حبشية، جاء عن جماعة منهم:\n١ - ابن عباس:\nرواه المروزي في \"مختصر قيام الليل\" (ص ٣٩)، سعيد بن منصور، وعبد بن حميد، ابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٣، والبيهقي في \"السنن الكبرى\" ٣/ ٢٠، والشجري في \"الأمالي\" ١/ ٢١٤.\n٢ - ابن مسعود:\nرواه ابن أبي شيبة في \"المصنف\" ٦/ ١٢١، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٤، والحاكم في \"المستدرك\" ٢/ ٥٠٥ وصححه.\n٣ - أبو ميسرة: رواه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٤، وابن نصر (ص ٣٩).\n٤ - أبو مالك: رواه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٤.\nقال الإِمام المروزي في \"مختصر قيام الليل\" (ص ٤٠).\nوقد أنكر بعض أهل العلم بالعربية أن تكون الناشئة بلسان الحبشة لقول الله: ﴿إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا﴾. وقال: بل هي بلسان العرب، وهي مأخوذة من قوله: ﴿إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً﴾ أي: ابتدأناهن. ويقال: نشأت، تنشأ، أي ابتدأت، وأقبلت شيئا بعد شيء، وأنشأها الله فنشأت، وأنشأت، فكأنه قال: إن ساعات الليل: الناشئة، ومنه قوله: ﴿وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَى﴾ يريد: ابتداء خلقهم.\nوأجاب الإِمام القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٣٩ عن ذلك بقوله: لعل المراد: أن الكلمة عربية، ولكنها شائعة في كلام الحبشة، غالبة عليهم، وإلا فليس في القرآن ما ليس في لغة العرب. ا. هـ.\nقلت: وهذا تحرير القول في المسألة المشهورة: هل في القرآن كلام غير عربي، أم لا.\nوتنظر المسألة في مقدمة الإِمام القرطبي في \"الجامع لأحكام القرآن\" ١/ ٦٨ - ٦٩.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٣.","vol":"27","page":489},{"text":"[٣٢٦٣] أخبرنا ابن فنجويه (١)، حدثنا ابن ماجه (٢)، حدثنا ابن أيوب (٣)، حدثنا ابن أبي زياد (٤)، حدثنا سيَّار (٥)، حدثنا جعفر (٦) عن الجريري (٧)، عن بعض أشياخه، عن علي بن الحسين (٨) أنه كان يصلي بين المغرب والعشاء، ويقول: أما سمعتم قول الله تعالى: ﴿إِنَّ نَاشِئَةَ اللَّيْلِ﴾ هذا ناشئة الليل (٩).\nوقال أبو مجلز، وقتادة (١٠): ما كان بعد العشاء فهو ناشئة.\n_________\n= وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٢٨ عنه بلفظ: هو الليل كله.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) أحمد بن الحسن بن يزيد بن ماجه القزويني لم يذكر بجرح أو تعديل.\n(٣) الحسن بن أيوب القزويني قال أبو حاتم: صدوق.\n(٤) عبد الله بن الحكم بن أبي زياد صدوق.\n(٥) ابن حاتم العنزي صدوق له أوهام.\n(٦) ابن سليمان الضبعي صدوق زاهد، كان يتشيع.\n(٧) سعيد بن إياس الجريري ثقة اختلط قبل موته بثلاث سنين.\n(٨) ابن علي بن أبي طالب، ثقة ثبت.\n(٩) [٣٢٦٣] الحكم على الإسناد:\nإسناده ضعيف؛ سيار صدوق له أوهام، والجريري اختلط قبل موته، وشيخه مجهول، وكذلك ابن ماجه لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ٣/ ٢٠ من طريق آدم عن حماد بن سلمة عن سعيد الجريري عن علي بن الحسين به.\nوالجريري لم يسمع من علي بن الحسين فتبقى علة الانقطاع.\nورواه محمَّد بن نصر في \"مختصر قيام الليل\" (ص ٤٠).\n(١٠) أبو مجلز: لاحق بن حميد السدوسي. وقوله: أخرجه عبد بن حميد كما في \"الدر =","vol":"27","page":490},{"text":"وقال عُبيد بن عمير: قلت لعائشة - ﵂ -: رجل قام بفضل من أول الليل، أنقول له: قام ناشئة الليل؟ قالت: لا؛ إنما الناشئة القيام بعد النوم (١).\nوقال يمان (٢)، وابن كيسان (٣): هي القيام من آخر الليل.\n﴿هِيَ أَشَدُّ وَطْئًا﴾ قرأ ابن عامر، (وأبو عمرو) (٤)، وابن مُحيصن: (وِطآء) بكسر الواو ممدودا (٥)، واختاره أبو عبيد على معنى\n_________\n= المنثور\" للسيوطي ٦/ ٤٤٤، والمروزي في \"مختصر قيام الليل\" (ص ٤٠)، والطبري في \"جامع البيان\" ٢٩/ ١٢٩ من طريق ابن عليه عن سليمان التيمي، عن أبي مجلز.\nوقول أبي مجلز وما بعده هو القول الثاني في معنى الناشئة، وحاصله: أن الناشئة ما كان بعد العشاء فقط.\nوقول قتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٤، والطبري في \"جامع البيان\" ٢٩/ ١٢٩ من طريقين عنه.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ٤٠/ ١٩.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٠.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ٤٠/ ١٩.\n(٤) في الأصل: عمر، والمثبت من (ت).\n(٥) \"السبعة\" لابن مجاهد (ص ٦٥٨)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٤، \"التيسير\" للداني (ص ١٧٥)، \"الكامل في القراءات الخمسين\" للهذلي (٢٤٥/ ب)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٦٨، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٤).","vol":"27","page":491},{"text":"المواطأة: وهو أن يواطئ قلبه وسمعه وبصره ولسانه (١). وقرأ الباقون: بفتح الواو مقصورًا أي: فراغًا للقلب (٢).\nقال ابن عباس: كانت صلاتهم أول الليل هي أشد وطئا، يقول: هو أجدر أن يحصوا ما فرض الله تعالى عليهم من القيام؛ وذلك أن الإنسان إذا نام لم يدر متى يستيقظ (٣).\nوقال قتادة: أثبت للخير وأحفظ للقراءة (٤).\nوقال الفراء: أثبت قياما (٥).\nوقال القرظي: أشد على المصلي من صلاة النهار (٦)، دليله قول النبي - ﷺ -: \"اللهم أشدد وطأتك على مضر\" (٧).\n_________\n(١) انظر: \"مختصر قيام الليل\" لابن نصر (ص ٤١).\n(٢) \"السبعة\" لابن مجاهد (ص ٦٥٨)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٦)، \"الحجة\" لابن زنجلة (ص ٧٣٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٠ من طريق عطية العوفي عنه.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٤ - ٣٢٥، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٥، وابن نصر في \"مختصر قيام الليل\" (ص ٤٠)، والطبري في \"جامع البيان\" ٢٩/ ١٢٩ من طريقين.\n(٥) قاله في \"معاني القرآن\" ٣/ ١٩٧.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ١٩٧ وصدره بقوله: وقال بعضهم، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٩٣) بلا نسبة.\nومثله: ابن نصر في \"مختصر قيام الليل\" (ص ٤١).\n(٧) حديث صحيح عن أبي هريرة - ﵁ -.\nولفظه: أن النبي - ﷺ - لما رفع رأسه من الركعة الثانية من الصبح قال: \"اللهم أنج =","vol":"27","page":492},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الوليد بن الوليد، وسلمة بن هشام، وعياش بن أبي ربيعة، والمستضعفين بمكة، اللهم اشدد وطأتك على مضر، واجعلها عليهم سنين كسني يوسف\".\nوهذا الحديث يرويه عن أبي هريرة أربعة أنفس:\n١ - عبد الرحمن بن هرمز الأعرج:\nرواه البخاري كتاب الاستسقاء باب دعاء النبي - ﷺ - (١٠٠٦) من طريق المغيرة بن عبد الرحمن، ورواه أيضًا كتاب الجهاد، باب الدعاء على المشركين (٢٩٣٢) من طريق سفيان بن عيينة كلاهما عن أبي الزناد عن الأعرج.\n٢ - سعيد بن المسيب:\nرواه البخاري كتاب الأدب باب تسمية الوليد (٦٢٠٠)، ومسلم كتاب المساجد، باب استحباب القنوت (٦٧٥)، والنسائي كتاب الافتتاح، باب القنوت في صلاة الصبح ٢/ ٢٠١، وابن ماجه كتاب إقامة الصلاة، باب ما جاء في القنوت (١٢٤٤)، وأحمد في \"المسند\" ٢/ ٢٣٩ (٧٢٦٠)، والحميدي في \"المسند\" ٢/ ٤١٩، وابن خزيمة في \"صحيحه\" ١/ ٣١١، وابن الجارود في \"المنتقى\" ١/ ١٨٤، والبيهقي في \"السنن الكبرى\" ٢/ ١٩٧، والبغوي في \"شرح السنة\" ٣/ ١١٩.\nكلهم من طرق عدة عن سفيان بن عيينة عن الزهري عن سعيد به.\n٣ - أبو سلمة بن عبد الرحمن:\nرواه عبد الرزاق في \"المصنف\" ٢/ ٤٤٧، وأحمد في \"المسند\" ٢/ ٢٧١ (٧٦٦٩)، وأبو عوانة في \"المسند\" ٢/ ٢٨٣، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٣٠١ عن معمر بن راشد، وأحمد في \"المسند\" ٢/ ٥٠٢ (١٠٥٢١) عن يزيد. كلاهما عن محمَّد بن شهاب الزهريّ.\nورواه مسلم كتاب المساجد، باب استحباب القنوت (٦٧٥)، وابن خزيمة في \"صحيحه\" ١/ ٣١٤ من طريق الوليد بن مسلم عن الأوزاعي.\nورواه مسلم أيضًا (٦٧٦)، وأحمد في \"المسند\" ٢/ ٤٧٠ (١٠٠٧٢)، ٥٢١ (١٠٧٥٤)، وابن خزيمة في \"صحيحه\" ١/ ٣١٢، والطحاوي في \"شرح معاني =","vol":"27","page":493},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الآثار\" ١/ ٢٤١ من طريق هشام. كلاهما عن يحيى بن أبي كثير.\nورواه الدارقطني في \"السنن\" ٢/ ٣٨ من طريق محمَّد بن عمرو.\nثلاثتهم (الزهريّ، وابن أبي كثير، وابن عمرو) عن أبي سلمة بن عبد الرحمن به.\n٤ - أبو بكر بن عبد الرحمن بن الحارث بن هشام:\nرواه الطبري في \"جامع البيان\" ٤/ ٨٩ من طريق عبد الرحمن بن الحارث بن عبد الله بن عياش عن عبد الله بن كعب عن أبي بكر به.\nوجاء من وجهين آخرين:\nالوجه الأول:\n- رواه البخاري كتاب التفسير باب ﴿لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ﴾ (٤٥٦٠)، والدارمي في \"المسند\" ١/ ٣٧٤، والبيهقي في \"السنن الكبرى\" ٢/ ١٩٧، والبغوي في \"شرح السنة\" ٣/ ١٢١ من طرق عن يحيى بن حسان عن إبراهيم بن سعد.\n- رواه مسلم (٦٧٥)، وأبو عوانة في \"المسند\" ٢/ ٢٨٥، ٢٨٣، والطبري في \"جامع البيان\" ٤/ ٨٩، والطحاوي في \"شرح معاني الآثار\" ١/ ٢٤١، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٣٠٦، والبيهقي في \"السنن الكبرى\" ٢/ ١٩٧ من طريق ابن وهب، وابن حبان ٥/ ٣٢١ من طريق حسان بن إبراهيم كلاهما عن يونس بن يزيد.\n- ورواه النسائي كتاب الافتتاح، باب القنوت في صلاة الصبح ٢/ ٢٠١ من طريق بقية عن شعيب بن أبي حمزة.\nثلاثتهم عن الزهري عن أبي سلمة بن عبد الرحمن، وسعيد بن المسيب كلاهما عن أبي هريرة.\nالوجه الثاني:\nرواه البخاري كتاب الأذان باب يهوي بالتكبير حين يسجد (٨٠٤) عن أبي اليمان، عن شعيب، عن الزهريّ، عن أبي سلمة، وأبي بكر بن عبد الرحمن بن الحارث كلاهما عن أبي هريرة به.\nومضر المذكورة في الحديث هي: مضر بن نزار بن عدنان، وهي قبيلة عظيمة، =","vol":"27","page":494},{"text":"وقال ابن زيد: أفرغ له قلبًا من النهار؛ لأنه لا يعرض له حوائج ولا شيء (١).\nوقال الحسن: أشد وطئا في الخير، وأمنع من الشيطان (٢).\n﴿وَأَقْوَمُ قِيلًا﴾ وأصوب قراءة، وعبادة الليل أشَدُّ نشاطًا، وأتم إخلاصًا وأكثر بركة (٣).\n\n<span data-type=\"title\" id=toc-5915>٧ </span>- ﴿إِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيلًا (٧)﴾\n_________\n= وهم أهل الكثرة والغلبة بالحجاز، وكانت لهم رئاسة مكة، ويجمعهم فخذان عظيمان: خندف، وقيس عيلان بن مضر، وخندف هي أم ولد إلياس بن مضر فنسبوا إليها، وإلى ولد إلياس ترجع قبيلة قريش فهم ولد فهو بن مالك بن النضر بن كنانة بن خزيمة بن مدركة بن إلياس بن مضر بن نزار بن معد بن عدنان وهم المقصودون في دعاء النبي - ﷺ - لإيذائهم المستضعفين المؤمنين بمكة.\nانظر: \"جمهرة أنساب العرب\" لابن حزم (ص ١٠ - ١٢)، \"معجم قبائل العرب\" لرضا كحالة ٣/ ١١٠٧.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٠، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٤.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٤.\n(٣) ذكره السلمي في \"حقائق التفسير\" (٣٥٢/ أ) وصدره بقوله: قال بعضهم ..، والبغوي في \"معالم التنزيل\" ٨/ ٢٥٤.\nوورد نحو هذا المعنى عن أنس بن مالك - ﵁ -: أخرجه أبو يعلى في \"المسند\" ٧/ ٨٨، والطبري في \"جامع البيان\" ٢٩/ ١٣١، والمروزي في \"مختصر قيام الليل\" (ص ٤٠)، وابن الأنباري في \"المصاحف\" كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٤ من طريق الأعمش عن أنس، وهو لم يسمع منه فالإسناد منقطع.\nوجاء نحوه عن عكرمة كما في \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٤١.\nوالمعنى في \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٦٦).","vol":"27","page":495},{"text":"قرأه العامة: بالحاء غير معجمة (١)، أي: فراغًا وسعة ليومك وتصرفك في حوائجك، وأصل السبح: سرعة الذهاب، ومنه السباحة في الماء، وفرس سابح: شديد الجري (٢)، قال الشاعر (٣):\nأباحوا لكم شرق البلاد وغربها ... ففيها لكم يا صاح سبح من السبح\nوقرأ يحيى بن يَعمر: (سبخا) بالخاء معجمة، أراد خفة وسعة واستراحة (٤)، ومنه قول النبي - ﷺ - لعائشة - ﵂ -، وقد دعت على سارق قد سرقها: \"لا تسبخي بدعائك عليه\" (٥).\n_________\n(١) \"الكامل في القراءات الخمسين\" للهذلي (٢٤٥/ ب).\n(٢) \"معاني القرآن\" للفراء ٣/ ١٩٧، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٦٦)، \"جامع البيان\" للطبري ٢٩/ ١٣١، \"معاني القرآن\" للزجاج ٥/ ٢٤٠، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٣٩٢)، \"إيجاز البيان\" لبيان الحق النيسابوري ٢/ ٢٨٨.\n(٣) لم أجده.\nوالبيت في: \"البحر المحيط\" لأبي حيان ٨/ ٣٥٥، \"روح المعاني\" للألوسي ٢٩/ ١٠٥.\n(٤) \"معاني القرآن\" للفراء ٣/ ١٩٧، \"جامع البيان\" للطبري ٢٩/ ١٣٢، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٤٠٥، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٤)، \"إعراب القرآن\" للنحاس ٥/ ٥٧، \"الثقات\" لابن حبان ٧/ ٣١٠.\n(٥) حسن لغيره.\nوالحديث يرويه عن عائشة اثنان:\n١ - إبراهيم بن يزيد النخعي:\nرواه أحمد في \"المسند\" ٦/ ٢١٥ (٢٥٧٩٨) من طريق إبراهيم بن المهاجر عنه، والنخعي لم يسمع من عائشة كما في \"تهذيب الكمال\" للمزي ٢/ ٢٣٥. =","vol":"27","page":496},{"text":"أي: لا تخفي (١).\nوالتسبيخ: توسيع القطن والصوف، وتنفشيهما. يقال للمرأة سبخي\n_________\n= ٢ - عطاء بن أبي رباح: وعنه حبيب بن أبي ثابت: ورواه عنه اثنان:\nأ - الأعمش:\nرواه أحمد في \"المسند\" ٦/ ٤٥ (٢٤١٨٣) عن أبي معاوية، وأبو داود كتاب الصلاة، باب الدعاء (١٤٩٧) من طريق حفص بن غياث كلاهما عن الأعمش به.\nب- سفيان الثوري:\nرواه أحمد في \"المسند\" ٦/ ١٣٦ (٢٥٠٥١) عن وكيع، وأبو داود كتاب الأدب، باب فيمن دعا على من ظلمه (٤٩٠٩)، والعقيلي في \"الضعفاء الكبير\" ١/ ٢٦٣ من طريق معاذ بن معاذ العنبري، والنسائي في \"السنن الكبرى\" ٤/ ٣٢٧ في السرقة من طريق يحيى بن سعيد القطان، وأبو عبيد في \"غريب الحديث\" ١/ ٣٠، ومن طريقه البغوي في \"شرح السنة\" ٥/ ١٥٤ عن عبد الرحمن بن مهدي. ورواه النسائي في \"السنن الكبرى\" من طريق ابن مهدي مرسلا.\nأربعتهم عن سفيان الثوري به.\nكلاهما (الأعمش، والثوري) عن حبيب بن أبي ثابت عن عطاء عن عائشة به. وحبيب: ثقة، إلا أنه كثير الإرسال والتدليس، وقد عنعن هنا، ثم إن روايته عن عطاء غير محفوظة، قاله يحيى القطان كما في \"الضعفاء\" للعقيلي ١/ ٢٦٣.\nوقد ضعفه من هذا الوجه الشيخ الألباني في \"ضعيف سنن أبي داود\" (٦٢٣٣)، والشيخ شعيب الأرناؤوط في تحقيقه \"شرح السنة\" للبغوي، وأعله بحبيب.\nوهذا الطريق وإن كان ضعيفًا، إلا أنه يتقوى بما قبله، فيكون حسنًا لغيره، والله أعلم.\n(١) هذا التفسير: ذكره أبو عبيد في \"غريب الحديث\" ١/ ٣٠، وأبو داود كتاب الصلاة، باب الدعاء (١٤٩٧)، وابن فارس في \"معجم مقاييس اللغة\" ٣/ ١٢٦، وابن الأثير في \"النهاية في غريب الحديث والأثر\" ٢/ ٣٣٢، وابن منظور في \"لسان العرب\" ٤/ ١٩١٧.","vol":"27","page":497},{"text":"قطنك، ويقال لقطع القطن إذا نُدف (١): سبائخ (٢). قال الأخطل يصف القناص والكلاب (٣):\nفأرسلوهن يذرين التراب كما ... يذري سبائخ قطن ندف أوتار\nقال ثعلب: السبح التردد والاضطراب، والسبخ: السكون (٤)، ومنه قول النبي - ﷺ -: \"الحمى من فيح جهنم فسبخوها بالماء\" (٥) أي: سكنوها.\n_________\n(١) الندف: طرق القطن بالمندف. والمندف الآلة التي يندف بها. \"لسان العرب\" لابن منظور ٧/ ٤٣٨٤.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٩٧، \"غريب الحديث\" لأبي عبيد ١/ ٣٠، \"جامع البيان\" للطبري ٢٩/ ١٣٢، \"معاني القرآن\" للزجاج ٥/ ٢١، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٤٠٦، \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٢٦.\n(٣) هو في \"ديوانه\" (ص ١٤٠) من قصيدة يمدح بها يزيد بن معاوية.\nانظر: \"غريب الحديث\" لأبي عبيد ١/ ٣٠، \"جامع البيان\" للطبري ٢٩/ ١٣٢، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٤٠٦، \"معجم مقاييس اللغة\" لابن فارس ٣/ ١٢٦.\nوالقناص: جمع قانص. ويذرين: يثرن.\n(٤) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٣.\nوالمعنى في \"لسان العرب\" لابن منظور ٤/ ١٩١٧ منسوب لابن الأعرابي.\n(٥) لم أجده بهذا التمام عند أحد من أصحاب الكتب.\nوالحديث صحيح متواتر بغير هذا اللفظ، وقد تتبعت ألفاظه ووجدتها تدور حول الألفاظ التالية في الجملة الأولى منه:\n- الحمى من فيح جهنم. =","vol":"27","page":498},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= - الحمى من كير جهنم.\n- الحمى من فور جهنم.\n- إن الحمى رائد الموت، وهي سجن الله في الأرض.\nأما ألفاظه في الجملة الثانية فتدور حول ما يلي:\n- فأبردوها بالماء. وجاء في حديث ابن عباس تقييده بماء زمزم.\n- فنحوها عنكم بالماء البارد.\n- فأكسروها بالماء.\n- فأطفئوها بالماء.\nوهذا الحديث جاء عن جماعة بلغوا حسب ما وقفت عليه ثلاثة عشر نفسا:\nأولا: حديث عائشة - ﵂ -: ورواه عنها اثنان:\n١ - القاسم بن محمَّد:\nرواه ابن أبي الدنيا في \"المرض والكفارات\" (ص ١٨٣) من طريق الأوزاعي عن نافع عن القاسم به.\n٢ - عروة بن الزبير:\nرواه البخاري كتاب بدء الخلق باب صفة النار (٣٢٦٣)، كتاب الطب باب الحمى من فيح جهنم (٥٧٢٥)، ومسلم كتاب السلام، باب لكل داءٍ دواء (٢٢١٠)، والترمذي كتاب الطب، باب ما جاء في تبريد الحمى بالماء (٢٠٧٤)، والنسائي في \"السنن الكبرى\" ٤/ ٣٧٩، وابن ماجه كتاب الطب، باب الحمى من فيح جهنم (٣٤٧١)، ومالك في \"الموطأ\" ٢/ ٩٩٥، وأحمد في \"المسند\" ٦/ ٥٠ (٢٤٢٢٨)، ٩٠ (٢٤٥٩٨)، وابن أبي شيبة في \"المصنف\" ٥/ ٥٧، وأبو القاسم البغوي في \"الجعديات\" (٢٦٨٥)، وابن أبي الدنيا في \"المرض والكفارات\" (ص ٩٩، ١٠٠)، والطحاوي في \"شرح مشكل الآثار\" ٢/ ٣٤٤، ٣٤٥، والطبراني في \"المعجم الأوسط\" ٣/ ٦٢، وأبو نعيم في \"حلية الأولياء\" ٢/ ١٨٢، والخطيب في \"تاريخ بغداد\" ٦/ ٨١، والبغوي في \"شرح السنة\" ١٢/ ١٥٣، والذهبي في \"سير أعلام النبلاء\" ٩/ ٢٤٥. =","vol":"27","page":499},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= كلهم من طرق عدة عن هشام بن عروة عن عروة عن عائشة به.\nثانيا: رافع بن خديج:\nرواه البخاري كتاب بدء الخلق، باب صفة النار (٣٢٥٩)، ومسلم كتاب السلام، باب لكل داءٍ دواء (٢٢١٢)، وابن أبي شيبة في \"المصنف\" ٥/ ٥٨، وفي \"المسند\" ١/ ٦٩، وأحمد في \"المسند\" ٤/ ١٤١ (١٧٢٦٦)، وابن أبي الدنيا في \"المرض والكفارات\" (ص ١٠٣) عن عبد الرحمن بن مهدي، والدارمي في \"المسند\" ٢/ ٣١٦ عن محمَّد بن يوسف. كلاهما (ابن مهدي، وابن يوسف) عن سفيان الثوري.\nورواه البخاري كتاب الطب، باب الحمى من فيح جهنم (٥٧٢٦)، ومسلم كتاب السلام، باب لكل داء دواء (٢٢١٢)، والترمذي كتاب الطب، باب ما جاء في تبريد الحمى بالماء (٢٠٧٣)، وابن ماجه كتاب الطب، باب الحمى من فيح جهنم (٣٤٣٧)، والنسائي في \"السنن الكبرى\" ٤/ ٣٧٨، وأحمد في \"المسند\" ٣/ ٤٦٣ (١٥٨١٠)، والطحاوي في \"شرح مشكل الآثار\" ٢/ ٣٤٦ كلهم من طرق عن أبي الأحوص.\nكلاهما (الثوري، وأبو الأحوص) عن سعيد بن مسروق الثوري، عن عباية بن رفاعة، عن رافع به.\nثالئًا: عبد الله بن عمر: ورواه عنه ثلاثة:\n١ - سليط:\nرواه أبو داود الطيالسي في \"المسند\" (ص ٢٦٠)، وأحمد في \"المسند\" ٢/ ١١٩ (٦٠١٠) من طريق هاشم. كلاهما عن جسر، عن سليط.\n٢ - محمَّد بن زيد بن عبد الله بن عمر:\nرواه مسلم كتاب السلام، باب لكل داءٍ دواء (٢٢٠٩)، وأحمد في \"المسند\" ٢/ ٨٥ (٥٥٧٦)، ١٣٤ (٦١٨٣)، وابن أبي الدنيا في \"المرض والكفارات\" (ص ١٠١)، والطحاوي في \"شرح مشكل الآثار\" ٢/ ٣٤٥، وأبو نعيم في \"حلية الأولياء\" ٧/ ١٦١ كلهم من طرق عن عمر بن محمَّد عن أبيه محمَّد بن زيد. =","vol":"27","page":500},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٣ - نافع مولى ابن عمر:\nرواه البخاري كتاب بدء الخلق باب صفة النار (٣٢٦٤)، كتاب الطب، باب الحمى من فيح جهنم (٥٧٢٣)، ومسلم كتاب السلام، باب لكل داءٍ دواء (٢٢٠٩)، وابن ماجه كتاب الطب، باب الحمى من فيح جهنم (٣٤٧٢)، والنسائي في \"السنن الكبرى\" ٤/ ٣٧٨، ومالك ٢/ ٩٤٥، وابن أبي شيبة في \"المصنف\" ٥/ ٥٨، وأحمد في \"المسند\" ٢/ ٢١ (٤٧١٩)، وابن أبي الدنيا في \"المرض والكفارات\" (ص ١٠١)، والطحاوي في \"شرح مشكل الآثار\" ٢/ ٣٤٥، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٤٣٠، ٤٣١، والطبراني في \"المعجم الأوسط\" ٢/ ٢٤٥، وأبو نعيم في \"حلية الأولياء\" ٨/ ٣٢٠، ١٥٧/ ٩، والبيهقي في \"السنن الكبرى\" ١/ ٢٢٥.\nكلهم من طرق عن نافع مولى ابن عمر.\nثلاثتهم (سليط، ومحمد بن زيد، ونافع) عن عبد الله بن عمر به.\nرابعا: عبد الله بن عباس:\nرواه البخاري كتاب بدء الخلق باب صفة النار (٣٢٦١) من طريق أبي عامر العقدي، ورواه الحاكم في \"المستدرك\" ٤/ ٢٠٠ من طريق عبد الله بن رجاء.\nورواه النسائي في \"السنن الكبرى\" ٤/ ٣٨٠، وأحمد في \"المسند\" ١/ ٢٩١ (٢٦٤٩)، وابن أبي شيبة في \"المصنف\" ٥/ ٥٨ والطحاوي في \"شرح مشكل الآثار\" ٢/ ٣٤٦، وأبو يعلى في \"المسند\" ٥/ ١١٨، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٤٣١، وابن أبي الدنيا في \"المرض والكفارات\" (ص ١٠٣)، والحاكم في \"المستدرك\" ٤/ ٤٠٣ كلهم من طريق عفان بن مسلم. ثلاثتهم (العقدي، وابن رجاء، وعفان) عن همام.\nوروه ابن أبي شيبة في \"المصنف\" ٥/ ٥٨ من طريق ابن مقسم موقوفا.\nكلاهما (همام، وابن مقسم) عن أبي جمرة نصر بن عمران عن عبد الله بن عباس به.\nخامسا: أبو هريرة:\nرواه ابن ماجه كتاب الطب، باب الحمى من فيح جهنم (٣٤٧٥)، وابن أبي الدنيا =","vol":"27","page":501},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= في \"المرض والكفارات\" (ص ١٠٤)، والطبراني في \"المعجم الأوسط\" ٤/ ٢٠٦ من طريق سعيد بن أبي عروبة، عن قتادة، عن الحسن البصري.\nورواه ابن أبي الدنيا في \"المرض والكفارات\" (ص ١٦٧) من طريق شعبة، عن حبيب بن عبد الرحمن، عن حفص بن عاصم كلاهما (الحسن، وحفص) عن أبي هريرة به.\nسادسا: أسماء بنت أبي بكر:\nرواه البخاري كتاب الطب باب الحمى من فيح جهنم (٥٧٢٤)، ومسلم كتاب السلام، باب لكل داء دواء (٢٢١١)، والترمذي كتاب الطب، باب ما جاء في تبريد الحمى بالماء (٢٠٧٤)، وابن ماجه كتاب الطب، باب الحمى من فيح جهنم (٣٤٧٤)، ومالك ٢/ ٩٤٥، وأحمد في \"المسند\" ٦/ ٣٤٦ (٢٦٩٢٦)، وابن أبي شيبة في \"المصنف\" ٥/ ٥٧، والطحاوي في \"شرح مشكل الآثار\" ٢/ ٣٤٥، وابن أبي الدنيا في \"المرض والكفارات\" (ص ١٠٢).\nكلهم من طرق عن هشام بن عروة عن فاطمة بنت المنذر عن أسماء بنت أبي بكر به.\nسابعا: أبو أمامة الباهلي:\nرواه أحمد في \"المسند\" ٥/ ٢٥٢ (٢٢١٦٥)، ٢٦٤ (٢٢٢٧٤)، وابن أبي الدنيا في \"المرض والكفارات\" (ص ٥٣)، والطحاوي في \"شرح مشكل الآثار\" ٣/ ٦٨، والطبراني في \"المعجم الكبير\" ٨/ ١١٠، وأبو بكر الشافعي في \"فوائده\" ١/ ٦٣٥، والبيهقي في \"الآداب\" (٩١٠) كلهم من طرق عن أبي غسان محمَّد بن مطرف الليثي، عن أبي الحصين الفلسطيني، عن أبي صالح الأشعري، عن أبي أمامة به.\nوأبو الحصين: مجهول كما في \"مجمع الزوائد\" للهيثمي ٢/ ٣٠٥. إلا أن رواية الطحاوي جاءت من حديث أبي موسى الأشعري.\nثامنا: أبو بشير الأنصاري (الحارث بن خزمة):\nرواه أحمد في \"المسند\" ٥/ ٢١٦ (٢١٨٨٦)، والطبراني في \"المعجم الكبير\" =","vol":"27","page":502},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٢٢/ ٢٩٥ من طريق شعبة، عن حبيب الأنصاري، عن ابن، وابنة أبي بشير، عن أبي بشير به.\nقال في \"مجمع الزوائد\" للهيثمي ٥/ ٩٤: فيه راو لم يسم، وبقية رجاله ثقات.\nتاسعا: ثوبان مولى النبي - ﷺ -:\nرواه أحمد في \"المسند\" ٥/ ٢٨١ (٢٢٤٢٥)، وابن أبي الدنيا في \"المرض والكفارات\" (ص ١٠٥) من طريق روح بن عبادة عن مرزوق الشامي عن سعيد بن زرعة الحمصي عن ثوبان به.\nوفي إسناده ضعف.\nعاشرا: سمرة بن جندب:\nرواه الطحاوي في \"شرح مشكل الآثار\" ٢/ ٣٤٥، والبزار في \"البحر الزخار\" ٣/ ٣٩٠، والطبراني في \"المعجم الكبير\" ٧/ ٢٧٥، والحاكم في \"المستدرك\" ٤٠٣/ ٤ كلهم من طريق محمَّد بن عبد الله الأنصاري عن إسماعيل بن مسلم عن الحسن عن سمرة به.\nقال الهيثمي في \"مجمع الزوائد\" ٥/ ٩٤: فيه إسماعيل بن مسلم، وهو متروك.\nحادي عشر: أبو ريحانة:\nرواه البخاري في \"التاريخ الكبير\" ٧/ ٦٣، وابن أبي الدنيا في \"المرض والكفارات\" (ص ٣٣)، والطحاوي في \"شرح مشكل الآثار\" ٣/ ٦٨، والطبراني في \"المعجم الكبير\" كما في \"مجمع الزوائد\" ٢/ ٣٠٥، والبيهقي في \"شعب الإيمان\" ٧/ ١٦١.كلهم من طريق شهر بن حوشب عن أبي ريحانة به.\nقال الهيثمي في \"مجمع الزوائد\" ٢/ ٣٠٥: فيه شهر، وفيه كلام، ووثقه جماعة. وصححه الألباني في \"سلسلة الأحاديث الصحيحة\" (١٨٢٣).\nثاني عشر: عبد الله بن المربع:\nرواه الطبراني في \"المعجم الكبير\" كما في \"مجمع الزوائد\" للهيثمي ٥/ ٩٨ من طريقين وقال: فيه المحبر بن هارون لم أعرفه.\nثالث عشر: كعب الأحبار من قوله: =","vol":"27","page":503},{"text":"<span data-type=\"title\" id=toc-5916>٨ </span>﴿وَاذْكُرِ اسْمَ رَبِّكَ﴾ بالتوحيد والتعظيم (١).\nوقال سهل بن عبد الله: اقرأ: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾ في ابتداء صلاتك توصلك بركة قراءاتها إلى ربك، وتقطعك من كل ما سواه (٢).\n﴿وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا﴾ قال ابن عباس (٣): وأكثر الناس (٤): أخلص إليه إخلاصا.\n_________\n= رواه البيهقي في \"السنن الكبرى\" ٣/ ٣٨٢ من طريق أبي صالح الأشعري عن كعب به من قوله.\nوبعد: فهذا ما تيسر جمعه من طرق هذا الحديث، وليس في شيء منها كما سبق اللفظ الذي ذكره المصنف، والمصنف اعتمد في غالب هذا المبحث على ما ذكره الإِمام أبو عبيد في \"غريب الحديث\" ١/ ٣٠ الذي نقل عن الأصمعي قوله: يقال: اللهم سبخ عني الحمى -أي: سلها وخففها. ا. هـ فأخشى أن يكون مصدر المصنف فيما ذكر هو قول الأصمعي هذا، ولم أجد من ذكر أن هذا اللفظ بتمامه حديث سوى القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٣، وهو كثيرا ما يعتمد على المصنف. والله أعلم.\n(١) \"معالم التنزيل\" للبغوي ٨/ ٢٥٥.\n(٢) ذكره السلمي في \"حقائق التفسير\" (٣٥٢/ أ)، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٢ من طريقين عنه.\n(٤) هذا القول جاء عن جماعة منهم:\nقتادة: أخرجه عبد الرزاق في \"المصنف\" ٢/ ٣٢٩، وابن نصر في \"مختصر قيام الليل\" (ص ٤١)، والطبري في \"جامع البيان\" ٢٩/ ١٣٣.\nومجاهد: أخرجه، ابن نصر في \"مختصر قيام الليل\" (ص ٤١)، والطبري في \"جامع البيان\" ٢٩/ ١٣٢ - ١٣٣ من طرق عبد بن حميد، وابن المنذر، وابن أبي =","vol":"27","page":504},{"text":"وقال الحسن: اجتهد (١).\nوقال ابن زيد: تفرغ لعبادته (٢).\nوقال شقيق: توكل عليه توكلا (٣).\n[٣٢٦٤] سمعت محمَّد بن الحسين السلمي (٤)، يقول: سمعت منصور بن عبد الله (٥) يقول: سمعت أبا القاسم البزاز (٦) يقول: قال ابن عطاء (٧): انقطع إليه انقطاعًا (٨).\n_________\n= حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٥، وعبد الله بن أحمد في \"زوائد الزهد\" (ص ٢٦٦).\nوالحسن البصري: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٥، وعبد الله بن أحمد في زوائد \"الزهد\" (ص ٣٢٨).\nوأبو يحيى المكي: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٣.\nوالضحاك: أخرجه ابن نصر في \"مختصر قيام الليل\" (ص ٤١)، والطبري في \"جامع البيان\" ٢٩/ ١٣٣.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٣ بلفظ: بتل نفسك واجتهد.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٣.\n(٣) القول في \"معالم التنزيل\" للبغوي ٨/ ٢٥٥ ولكنه منسوب إلى سفيان.\n(٤) تكلموا فيه وليس بعمدة.\n(٥) أبو نصر الأصبهاني لم يذكر بجرح أو تعديل.\n(٦) بكر بن محمَّد بن إبراهيم بن المواز ذكر ابن يونس أنه اختلط.\n(٧) أحمد بن محمَّد بن سهل أبو العباس البغدادي زاهد عابد.\n(٨) [٣٢٦٤] الحكم على الإسناد:\nإسناده ضعيف. شيخ المصنف متكلم فيه ومنصور لم يذكر بجرح أو تعديل، وأبو القاسم ذكر أنه اخثلط.\nوالقول ذكره السلمي في \"حقائق التفسير\" (٣٥٢/ أ)، والثعالبي في \"الجواهر الحسان\" ٥/ ٥٠٣ وقال عقبة: هذا لفظ ابن عطاء على ما نقله الثعلبي.","vol":"27","page":505},{"text":"وهو الأصل في هذا الباب، يقال: بتلت الشيء قطعته، وصدقة بتة بتلة، أي: بائنة مقطوعة من صاحبها لا سبيل له عليها، ودار بتيل، أي: منقطعة عن الدور (١).\nوقال امرؤ القيس (٢):\nتضيء الظلام بالعشاء كأنها ... منارة ممسى واهب متبتل\nونهى رسول الله - ﷺ - عن التبتل (٣)،\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٤.\nوأصل المعنى في \"غريب القرآن\" لأبي عبد الرحمن اليزيدي (ص ٣٩٧)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٩٤).\n(٢) هو في معلقته المشهورة، كما في \"ديوانه\" (ص ١١٦).\nوينظر في: \"شرح المعلقات السبع\" للزوزني (ص ١٩)، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٤٤، \"البحر المحيط\" لأبي حيان ٨/ ٣٥٢، \"الدر المصون\" للسمين الحلبي ١٠/ ٥٢١.\nوممسى: وقت إمساء الراهب.\n(٣) حديث صحيح جاء معناه من حديث سمرة بن جندب، وسعد بن أبي وقاص، وأنس بن مالك، وأبي هريرة، وعائشة.\n١ - أما حديث سمرة بن جندب:\nأخرجه النسائي كتاب النكاح، باب النهي عن التبتل ٦/ ٥٩، والترمذي كتاب النكاح، باب ما جاء في النهي عن التبتل (١٠٨٢)، وابن ماجه كتاب النكاح، باب النهي عن التبتل (١٨٤٩)، وأحمد في \"المسند\" ٥/ ١٧ (٢٠١٩٢)، وابن الجارود في \"المنتقى\" ٣/ ١٥، والطبراني في \"المعجم الكبير\" ٧/ ٢١٤ كلهم من =","vol":"27","page":506},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= طرق عن قتادة عن الحسن، عن سمرة أن النبي - ﷺ - نهى عن التبتل.\nوإسناده ضعيف، الحسن مختلف في سماعه من سمرة ثم إنه مدلس وقد عنعنه. ويشهد له ما بعده.\n٢ - حديث سعد بن أبي وقاص:\nأخرجه البخاري كتاب النكاح، باب ما يكره من التبتل (٥٠٧٣)، ومسلم كتاب النكاح، باب استحباب النكاح (١٤٠٢)، والنسائي كتاب النكاح، باب النهي عن التبتل ٥٨/ ٦، والترمذي كتاب النكاح، باب ما جاء في النهي عن التبتل (١٠٨٣)، وابن ماجه كتاب النكاح، باب النهي عن التبتل (١٨٤٨)، والدارمي في \"المسند\" ٢/ ٥٧، وأحمد في \"المسند\" ١/ ١٧٥ (١٥١٤)، ١٧٦ (١٥٢٥)، ١٨٣ (١٥٨٨)، والطيالسي في \"المسند\" (ص ٢١٩)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٣٧، وابن الجارود في \"المنتقى\" ٣/ ١٨، والبيهقي في \"السنن الكبرى\" ٧/ ٧٩، والبغوي في \"معالم التنزيل\" ٩/ ٥ كلهم من طرق عن الزهريّ، عن سعيد بن المسيب، عن سعد به بلفظ: أراد عثمان بن مظعون أن يتبتل فنهاه رسول الله - ﷺ -.\n٣ - حديث أنس بن مالك:\nأخرجه أحمد في \"المسند\" ٣/ ١٥٨ (١٢٦١٣)، ٢٤٥ (١٣٥٦٩)، وسعيد بن منصور في \"السنن\" ١/ ١٣٩، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٩/ ٣٣٨، والبزار في \"البحر الزخار\" ٢/ ١٤٨، والبيهقي في \"السنن الكبرى\" ٧/ ٨١ كلهم من طريق خلف بن خليفة عن حفص بن أخي أنس بن مالك عن أنس به بلفظ: كان رسول الله يأمر بالباءة، وينهى عن التبتل ... وإسناده حسن.\n٤ - حديث أبي هريرة:\nأخرجه أحمد في \"المسند\" ٢/ ٢٨٩ (٧٨٩١)، والبخاري في \"التاريخ الكبير\" ٤/ ٣٦٢، والعقيلي في \"الضعفاء الكبير\" ٢/ ٢٣٢ من طريق أيوب بن النجار عن طيب بن محمَّد عن عطاء بن أبي رباح عن أبي هريرة ولفظه: لعن رسول الله ... وفيه: والمتبتلين من الرجال .. والمتبتلات من النساء. قال البخاري: لا يصح. =","vol":"27","page":507},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٥ - حديث عائشة:\nأخرجه النسائي كتاب النكاح، باب النهي عن التبتل ٦/ ٥٨ - ٥٩، وأحمد في \"المسند\" ٦/ ١٢٥ (٢٤٩٤٣)، ١٥٧ (٢٥٢٣٩)، ٢٥٢ - ٢٥٣ (٢٦١٥٠)، وابنه عبد الله في زوائد \"المسند\" ٦/ ٢٥٢ - ٢٥٣ (٢٦١٥٠) من طرق عن أشعث عن الحسن عن سعد بن هشام عن عائشة أن النبي - ﷺ - نهى عن التبتل.\nوهذا الحديث اختلف فيه على الحسن فتارة يروى عنه عن سمرة، كما سبق، وتارة يروى عنه عن سعد عن عائشة.\nوقد حكم أبو حاتم الرازي بصحة الحديثين كما في \"علل الحديث\" لابنه ١/ ٤٠٢.\nقلت: ومما يؤيد حديث عائشة أن أشعث قد تابعه عن الحسن اثنان إلا أنهما أوقفاه:\n١ - مبارك بن فضالة:\nأخرجه أحمد في \"المسند\" ٦/ ٩١ (٢٤٦٠١)، ١١٢ (٢٤٨١٠) من طريقه عن الحسن به موقوفا.\n٢ - حصين بن نافع المازني:\nأخرجه أحمد في \"المسند\" ٩٧/ ٦ (٢٤٦٥٨) من طريقه عن الحسن به موقوفا. وعليه فالحديث صحيح.\nوهاهنا مسألة لابد من بيانها، وهي أن المصنف ذكر الآية التي يفيد ظاهرها الأمر بالتبتل، ثم ذكر الحديث الذي يفيد النهي عنه، فصار التبتل مأمورا به في القرآن، منهيا عنه في السنة. قال أبو بكر ابن العربي في \"أحكام القرآن\" ٤/ ١٨٨٠: ومتعلق الأمر غير متعلق النهي؛ إذ لا يتناقضان، وإنما بعث النبي - ﷺ - ليبين للناس ما نزل إليهم، فالتبتل المأمور به: الانقطاع إلى الله بإخلاص العبادة، كما قال: ﴿وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾. والتبتل المنهي عنه هو سلوك مسلك النصارى في ترك النكاح والترهيب في الصوامع؛ لكن عند فساد الزمان يكون خير مال المسلم غنما يتبع بها شعف الجبال، ومواقع القطر يفر بدينه من الفتن.","vol":"27","page":508},{"text":"ومنه قيل لمريم العذراء ﵍: البتول (١).\nوقال القاسم: اتصل به اتصالًا، ما رجع من رجع إلا من الطريق، وما وصل إليه أحد فرجع عنه (٢).\nوقال محمَّد بن عفي: ارفع اليدين في الصلاة (٣).\nوقال زيد بن أسلم: التبتل رفض الدنيا وما فيها، والتماس ما عند الله تعالى (٤).\n\n<span data-type=\"title\" id=toc-5917>٩ </span>- قوله تعالى: ﴿رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ﴾\nقرأ أهل الحجاز، وأبو عمرو، وأيوب، وحفص (٥): برفع الباء على الابتداء. وقيل: على إضمار هو (٦). وقرأ الباقون: بالخفض على نعت الرب في قوله: ﴿وَاذْكُرِ اسْمَ رَبِّكَ﴾ (٧).\n_________\n(١) \"غريب القرآن\" لليزيدي (ص ٣٩٦)، \"جامع البيان\" للطبري ٢٩/ ١٣٢.\n(٢) ذكره السلمي في \"حقائق التفسير\" (٣٥٢/ أ)، والقاسم هذا لم أعرفه.\n(٣) ذكره أبو بكر النقاش المفسر كما في \"تفسير القرآن\" للسمعاني ٦/ ٨٠ بلفظ: رفع اليدين.\nومحمد بن علي هو أبو جعفر الباقر.\n(٤) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٨٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٥٥.\n(٥) \"معاني القرآن\" للفراء ٣/ ١٩٨، \"جامع البيان\" للطبري ٢٩/ ١٣٣، \"السبعة\" لابن مجاهد (ص ٦٥٨)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٦).\nوأيوب هو ابن المتوكل البصري، أحد الرواة عن الكسائي.\n(٦) \"إعراب القرآن\" للنحاس ٥/ ٥٧، \"مشكل إعراب القرآن\" لمكي (ص ٧٦٨)، \"إعراب القراءات الشواذ\" للعكبري ٢/ ٦٣٥.\n(٧) \"السبعة\" لابن مجاهد (ص ٦٥٨)، \"إعراب القرآن\" للنحاس ٥/ ٥٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٥، \"التيسير\" للداني (ص ١٧٥)، \"النشر في =","vol":"27","page":509},{"text":"﴿لَا إِلَهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا﴾ قيما بأمورك ففوضها إليه (١).\n\n<span data-type=\"title\" id=toc-5918>١٠ </span>- ﴿وَاصْبِرْ عَلَى مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا (١٠)﴾ نسختها آية القتال (٢).\n_________\n= القراءات العشر\" لابن الجزري ٢/ ٣٩٣، \"الدر المصون\" للسمين الحلبي ١٠/ ٥٢٣.\n(١) \"جامع البيان\" للطبري ٢٩/ ١٣٣.\n(٢) آية القتال هي قوله تعالى: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ وَلْيَجِدُوا فِيكُمْ غِلْظَةً وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ (١٢٣)﴾ [التوبة: ١٢٣].\nوالقول بالنسخ:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٤، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٠، وذكره مكي في \"الإيضاح\" (ص ٤٤٤) عن قتادة بن دعامة. وأخرج الطبري في \"جامع البيان\" ٢٩/ ٧٢ نحوه عن عبد الرحمن بن زيد بن أسلم.\nوإلى هذا ذهب أبو بكر ابن العربي في \"أحكام القرآن\" ٤/ ١٨٨٠، وأبو القاسم البذوري في \"قبضة البيان في ناسخ ومنسوخ القرآن\" (ص ١٨).\nوفي المسألة قولان آخران:\nالأول: أنها محكمة غير منسوخة؛ لأن النبي - ﷺ - لم يزل صابرا عليهم رفيقا بهم. وإلى هذا ذهب ابن الجوزي في \"نواسخ القرآن\" (ص ١٣٧).\nانظر: \"جامع البيان\" للطبري ٢٩/ ٧٢، \"الناسخ والمنسوخ\" للنحاس ٣/ ١٢٥، \"الإيضاح\" لمكي (ص ٤٤١).\nالثاني: أن يقال لا تعارض بين آيات الأمر بالعفو والصفح والإعراض عن المشركين وأهل الكتاب ومجادلتهم بالتي هي أحسن. وبين آيات القتال عامة؛ لأن كلا منهما موقوتة بمناسبتها وعلى الأمة أن تطبق ما قدرت عليه منهما حسب مراحل قوتها وضعفها، فتطبق الأمر بالقتال حال قوتها، وتطبق الأمر بالعفو حال ضعفها.\nوقد أشار إلى هذا المعنى الزركشي في \"البرهان\" ٢/ ٤٢، والزرقاني في \"مناهل العرفان\" ٢/ ١٥٠.","vol":"27","page":510},{"text":"[٣٢٦٥] أخبرنا الحسين بن محمَّد بن الحسين الدينوري (١)، حدثنا أحمد بن محمَّد بن إسحاق السني (٢)، حدثنا حامد بن شعيب (٣)، حدثنا سريج (٤) بن يونس (٥)، حدثنا سعيد بن محمَّد الوراق (٦)، عن الأحوص بن حكيم (٧)، عن أبيه (٨) (عن) (٩) أبي الزاهرية (١٠) أن أبا الدرداء قال: إنا لنكشر (١١) في وجوه أقوام ونضحك إليهم، وإن قلوبنا لتقليهم (١٢) ولتلعنهم.\n_________\n(١) ابن فنجويه ثقة صدوق كثير الرواية للمناكير.\n(٢) حافظ مقتن.\n(٣) حامد بن محمَّد بن شعيب البلخي البغدادي ثقة.\n(٤) في الأصل، و(ت): شريح، والمثبت من مصادر ترجمته.\n(٥) البغدادي، ثقة عابد.\n(٦) ضعيف.\n(٧) ابن عمير ضعيف الحفظ.\n(٨) حكيم بن عمير بن الأحوص العنسي أبو الأحوص الشامي الحمصي صدوق يهم قال ابن سعد: كان معروفا قليل الحديث، وقال أبو حاتم لا بأس به، قال محمَّد ابن عوف. شيخ صالح، وذكره ابن حبان في \"الثقات\".\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٤٥٢، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٠٦، \"الثقات\" لابن حبان ٤/ ١٦٢، \"تهذيب الكمال\" المزي ٧/ ١٩٩، \"تقريب التهذيب\" لابن حجر (١٤٧٦).\n(٩) في الأصل: وعن، والمثبت من (ت).\n(١٠) حدير بن كريب الحضرمي صدوق.\n(١١) الكشر هو: ظهور الأسنان للضحك، وكاشره: إذا ضحك في وجهه وباسطه. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٧٦.\n(١٢) القلى: البغض، يقال: قلاه يقليه، قلى وقلى إذا أبغضه. \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٠٥.","vol":"27","page":511},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= [٣٢٦٥] الحكم على الإسناد:\nإسناده ضعيف: سعيد الوراق، وشيخه الأحوص بن حكيم ضعيفان.\nالتخريج:\nالحديث علقه البخاري كتاب الأدب، باب المداراة مع الناس، بصيغة التمريض. وجاء موصولا عن أبي الدرداء من أربعة أوجه:\n١ - أبو الزاهرية:\nرواه المصنف من طريق الوراق، والبيهقيُّ في \"شعب الإيمان\" ٦/ ٢٦٦، من طريق مسلمة بن سعيد، وأحمد بن مروان الدينوري في \"المجالسة وجواهر العلم\" ٣/ ٤٧٩ (١٠٨٧)، ومن طريقه ابن حجر في \"تغليق التعليق\" ٥/ ١٠٣، وعلي بن معبد في \"الطاعة والمعصية\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١١٠ من طريق أبي معاوية، والشجري في \"الأمالي\" ٢/ ١٤٣ من طريق إسماعيل بن زكريا. كلهم عن الأحوص عن أبيه عن أبي الزاهرية عن أبي الدرداء إلا أن رواية البيهقي، والدينوري، والشجري ليس فيها: عن أبيه. بل الأحوص بن حكيم عن أبي الزاهرية.\n٢ - جبير بن نفير:\nرواه ابن أبي الدنيا في \"الحلم\" (ص ٦٩)، ومن طريقه ابن حجر في \"تغليق التعليق\" ٥/ ١٠٣ عن الوليد بن القاسم، ورواه إبراهيم الحربي في \"غريب الحديث\" كما في \"تغليق التعليق\" ٥/ ١٠٣ بلاغا عن الأحوص بن حكيم عن أبي الزاهرية عن جبير به.\nوالوليد هو ابن القاسم بن الوليد الهمذاني: صدوق يخطئ كما في \"تقريب التهذيب\" لابن حجر (٧٤٤٧).\n٣ - أبو صالح:\nرواه أبو بكر بن المقرئ في \"فوائده\" كما في \"فتح الباري\" لابن حجر ١٠/ ٥٢٨، ومن طريقه ابن حجر في \"تغليق التعليق\" ٥/ ١٠٤ من طريق يوسف بن أسباط عن كامل بن العلاء عن أبي صالح به. =","vol":"27","page":512},{"text":"<span data-type=\"title\" id=toc-5919>١١ </span>- ﴿وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا﴾\nنزلت في صناديد قريش المكذبين المستهزئين (١).\nوقال مقاتل بن حيان: نزلت في المطعمين ببدر وهم عشرة (٢)، ذكرناهم في الأنفال.\n_________\n= وإسناده ضعيف: أبو صالح لم يلق أبا الدرداء فهو منقطع كما في \"فتح الباري\" لابن حجر.\nوكامل ضعيف كما في \"التغليق\".\n٤ - خلف بن حوشب:\nرواه أبو نعيم في \"حلية الأولياء\" ١/ ٢٢٢، وعنه ابن حجر في \"تغليق التعليق\" ٥/ ١٠٢.\nوإسناده ضعيف لعلة الانقطاع خلف لم يلق أبا الدرداء كما في \"فتح الباري\"، و\"تغليق التعليق\".\nوالحاصل: أن الحديث لا يخلو طريق من طرقه من ضعف، ولكنه بمجموعها يتقوى فيكون حسنا لغيره.\nيقول الشيخ الألباني في \"سلسلة الأحاديث الضعيفة\" ١/ ٢٥٢: لعله يتقوى بهذِه الطرق، وبالجملة: فالحديث لا أصل له مرفوعا، والغالب أنَّه ثابت موقوفا.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٥، وابن الجوزي في \"زاد المسير\" ٨/ ٣٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٥.\nوقال ابن الجوزي: حكاه الثعلبي.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٥، وابن الجوزي في \"زاد المسير\" ٨/ ٣٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٥.\nوالقول في \"تفسير القرآن\" للسمعاني ٦/ ٨١، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٨٩ بلا نسبة.","vol":"27","page":513},{"text":"والنعمة: التنعم والنعمة الثروة والنعمة أيضًا، والنعمة بضم النون: المرة، يقال: نعم ونعمة عين، ونعمى عين (١).\n\n<span data-type=\"title\" id=toc-5920>١٢ </span>- ﴿إِنَّ لَدَيْنَا﴾ عندنا في الآخرة.\n﴿أَنْكَالًا﴾ قيودا ثقالا عظاما لا تنفك أبدا واحدها نكل (٢).\n_________\n(١) انظر: \"المجموع المغيث في غريبي القرآن والحديث\" لأبي موسى المديني ٣/ ٣١٩، \"لسان العرب\" لابن منظور ٧/ ٤٤٨٤، ٨/ ٤٤٨٥ (نعم)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٨٣، \"الدر المصون\" للسمين الحلبي ١٠/ ٥٢٣.\n(٢) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٣، \"غريب القرآن\" لابن قتيبة (ص ٤٩٤)، \"القرطين\" لابن مطرف الكناني ٢/ ١٨٩، \"جامع البيان\" للطبري ٢٩/ ١٣٤، \"معاني القرآن\" للزجاج ٥/ ٢٤١، \"معالم التنزيل\" للبغوي ٨/ ٢٥٥.\nوأصل تفسير الأنكال بالقيود جاء عن جماعة من السلف منهم:\n- عبد الله بن مسعود، وطاوس، وأبو عمران الجوني: أخرجها عنهم عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٦.\n- مجاهد: أخرجه أحمد في \"الزهد\"، والطبري في \"جامع البيان\" ٢٩/ ١٣٤، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٦.\n- عكرمة: أخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٢١٧، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٦، والطبري في \"جامع البيان\" ٢٩/ ١٣٤.\n- الحسن البصري: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٥، والبيهقيُّ في \"البعث والنشور\" (ص ٥٩٥).\n- حماد: أخرجه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٤٤٦، والطبري في \"جامع البيان\" ٢٩/ ١٣٥.\n- سليمان التيمي: أخرجه عبد الرزاق، وعبد بن حميد كما في \"الدر المنثور\" ٦/ ٤٤٦.","vol":"27","page":514},{"text":"قال الشعبي: ترون أن الله تعالى لم يجعل الأنكال في أرجل أهل النار لأنه خشي أن يفروا منه، ولكن أراد إذا أرادوا أن يرتفعوا استثقلت بهم (١).\n﴿وَجَحِيمًا﴾\n\n<span data-type=\"title\" id=toc-5921>١٣ </span>- ﴿وَطَعَامًا ذَا غُصَّةٍ﴾\nغير سائغ؛ يأخذ بالحلق، لا هو نازل ولا هو خارج وهو الغسلين والزقوم والضريع (٢). ﴿وَعَذَابًا أَلِيمًا﴾.\n[٣٢٦٦] أخبرني عقيل بن محمَّد الفقيه (٣)، أنَّ أبا الفرج البغدادي (٤)، أخبرهم عن محمَّد بن جرير (٥)، حدثنا أبو كريب (٦)،\n_________\n= - قتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٥، وعبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٦.\n(١) ذكره الزمخشري في \"الكشاف\" ٦/ ٢٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٦.\n(٢) قاله ابن عباس:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٥، عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٦، والحاكم في \"المستدرك\" ٢/ ٥٠٥ وصححه، والبيهقيُّ في \"البعث والنشور\" (ص ٦٠٥). كلهم من طريق شبيب بن شيبة عن عكرمة عنه.\nوشبيب ضعيف. قاله الذهبي. وهذا القول اختاره الطبري.\n(٣) لم أجده.\n(٤) المعافى بن زكريا العلامة الفقيه الحافظ الثقة.\n(٥) الطبري حافظ ثقة.\n(٦) محمَّد بن العلاء الهمداني الكوفي ثقة حافظ.","vol":"27","page":515},{"text":"حدثنا وكيع (١)، عن حمزة الزيات (٢) عن حمران بن أعين (٣) أن النبي - ﷺ - قرأ ﴿إِنَّ لَدَيْنَا أَنْكَالًا وَجَحِيمًا (١٢) وَطَعَامًا ذَا غُصَّةٍ﴾ فصعق (٤).\n_________\n(١) ابن الجراح بن مليح الرؤاسي ثقة حافظ عابد.\n(٢) حمزة بن حبيب بن عمارة الزيات صدوق ربما وهم.\n(٣) حمران بن أعين الكوفي مولى بني شيبان أخو عبد الملك وعبد الأعلى وبلال، ضعيف رمي بالرفض. قال ابن معين: ليس بشيء، وقال أبو حاتم: شيخ وقال أبو داود: كان رافضيا وقال النسائي: ليس بثقة وقال ابن عدي: ليس بالساقط.\nانظر: \"التاريخ الكبير\" للبخاري ٣/ ٨٠، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٢٦٥، \"الثقات\" لابن حبَّان ٤/ ١٧٩، \"الكامل في الضعفاء\" لابن عدي ٢/ ٤٣٦، \"تهذيب الكمال\" للمزي ٧/ ٣٠٦، \"تقريب التهذيب\" لابن حجر (١٥١٤).\n(٤) [٣٢٦٦] الحكم على الإسناد:\nإسناده ضعيف جدا.\nفيه حمران بن أعين، ضعيف رمي بالرفض، ثمَّ إنه مرسل.\nالتخريج:\nالحديث يرويه وكيع بن الجراح في \"الزهد\" ١/ ٢٥٣ (٢٨) عن حمزة الزيات عن حمران، ورواه عنه الطبري في \"جامع البيان\" ٢٩/ ١٣٥، وأحمد في \"الزهد\" (ص ٣٦)، وهناد السري في \"الزهد\" ١/ ١٨٠ (٢٦٧)، وأبو عبيد في \"فضائل القرآن\" (ص ١٣٦)، وإسحاق ابن راهويه في \"التفسير\" كما في \"الوسيط\" للواحدي ٤/ ٣٧٥، ومن طريقه محمَّد بن نصر في \"مختصر قيام الليل\" (ص ١٤٥)، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٦، والواحدي في \"الوسيط\" من طريق طاهر بن الفضل البغدادي. كلهم عن وكيع به.\nإلا أن طاهر البغدادي خالف الجماعة فرواه عن وكيع عن حمزة عن حمران عن عبد الله بن عمر، وطاهر متهم بوضع الحديث كما في \"لسان الميزان\" لابن حجر ٣/ ٢٠٧.","vol":"27","page":516},{"text":"[٣٢٦٧] وأخبرنا ابن فنجويه الدينوري (١)، حدثنا أحمد بن الحسن ابن ماجه (٢)، حدثنا الحسن بن أيوب (٣)، حدثنا عبد الله بن أبي زياد (٤)، حدثنا سيار (٥)، حدثنا صالح المُرَّي (٦)، حدثنا (خليد) (٧) ابن حسان (٨) قال:\n_________\n= وجاء من وجه آخر:\nرواه ابن أبي داود في \"الشريعة\" كما في \"الدر المنثور\" ٦/ ٤٤٦، وابن عدي في \"الكامل\" ٢/ ٤٣٦، وعنه البيهقي في \"شعب الإيمان\" ١/ ٥٢٢ من طريق أبي يوسف صاحب أبي حنيفة عن حمزة عن حمران عن أبي حرب بن أبي الأسود أن رسول الله .. فذكره وأبو يوسف متكلم فيه كما في \"ميزان الاعتدال\" للذهبي ٤/ ٤٤٧.\nوهذا الوجه استنكره ابن عدي. وقال البيهقي: ومع ذكر أبي حرب فهو مرسل. قلت: لأنَّ أبا حرب الديلي تابعي، ثمَّ إن في إسناده حمران وقد مضى بيان ما فيه.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) القزويني لم يذكر بجرح أو تعديل.\n(٣) القزويني قال أبو حاتم: صدوق.\n(٤) عبد الله بن الحكم بن أبي زياد صدوق.\n(٥) ابن حاتم العنزي أبو سلمة البصري صدوق له أوهام.\n(٦) صالح بن بشير بن وادع، ضعيف.\n(٧) في الأصل: خالد، والمثبت من مصادر الأثر، وكتب التراجم.\n(٨) خليد بن حسان أبو حسان العصري العبدي سكن بخارى وسمع من الحسين وسمع منه خازم بن خزيمة قال السليماني: فيه نظر، وقال ابن حبَّان: يخطئ ويهم.\nانظر: \"الثقات\" لابن حبَّان ٦/ ٢٧١، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٨٤، \"التاريخ الكبير\" للبخاري ٣/ ١٩٨، \"ميزان الاعتدال\" للذهبي ١/ ٦٦٣، \"لسان الميزان\" لابن حجر ٢/ ٤٠٦.","vol":"27","page":517},{"text":"أمسى عندنا الحسن (١)، وأمسى صائما، فأتيته بطعام فعرضت له هذِه الآية: ﴿إِنَّ لَدَيْنَا أَنْكَالًا وَجَحِيمًا (١٢)﴾ وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا﴾ فقال: ارفع الطعام، فلما كانت الليلة الثانية أتيناه أيضًا بطعام فعرضت له هذِه الآية فقال: ارفعوه، فلما كانت الليلة الثالثة أتيته بطعام فعرضت له هذِه الآية فقال: ارفعوه، فانطلق ابنه إلى ثابت البناني، ويزيد الضبي، ويحيى البكاء فحدثهم بحديثه، فجاؤوا معه، فلم يزالوا به حتى شرب شربة من سويق (٢).\nقوله تعالى:\n\n<span data-type=\"title\" id=toc-5922>١٤ </span>- ﴿يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ﴾ أي: تتحرك وتضطرب بمن عليها (٣).\n﴿وَكَانَتِ الْجِبَالُ كَثِيبًا﴾ وهو: الرمل المجتمع ﴿مَهِيلًا﴾ سائلًا متناثرًا\n_________\n(١) البصري ثقة فقيه كان يرسل كثيرا ويدلس.\n(٢) [٣٢٦٧] الحكم على الإسناد:\nإسناده ضعيف.\nسيار بن حاتم صدوق له أوهام، وصالح، وخليد ضعفاء.\nالتخريج:\nوالخبر يرويه أحمد في \"الزهد\" (ص ٣٤٦)، والواحدي في \"الوسيط\" ٤/ ٣٧٦ كلاهما من طريق صالح المري عن خليد بن حسان عن الحسن فذكره، إلا أنَّه وقع عند الإمام أحمد: خليد عن صالح بن حسان عن الحسن. فلا أدري. لعله تحريفا.\nقال الدكتور حكمت بشير في \"مرويات الإمام أحمد في التفسير\" ٤/ ٢٩٩: إسناده مسلسل بالضعفاء.\n(٣) \"معاني القرآن\" للأخفش ٢/ ٧١٨، \"جامع البيان\" للطبري ٢٩/ ١٣٥، \"معاني القرآن\" للزجاج ٥/ ٢٤٢.","vol":"27","page":518},{"text":"إذا مسسته تتابع، وأَصله مهيول، وهو: مفعول من قول القائل: هلت الرمل فأنا أهيله، وذلك إذا حرك أسفله، فانهال عليه من أعلاه، يقال: مهيل ومهيول، ومكيل ومكيول، ومعين ومعيون (١).\nقال النبي - ﷺ - لأصحابه وهم يشكون الجدوبة: \"أتكيلون أم تهيلون؟ \" قالوا: نهيل، قال: \"كيلوا ولا تهيلوا\" (٢).\n_________\n(١) \"معاني القرآن\" للفراء ٣/ ١٩٨، \"غريب الحديث\" لأبي عبيد ١/ ٢٥٢، \"غريب القرآن\" لابن قتيبة (ص ٤٩٤)، \"جامع البيان\" للطبري ٢٩/ ١٣٦، \"معاني القرآن\" للزجاج ٥/ ٢٤٢، \"القرطين\" لابن مطرف الكناني ٢/ ١٨٩.\nوأصل المعنى ورد عن ابن عباس:\nرواه الطبري في \"جامع البيان\" ٢٩/ ١٣٦، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٦، والحاكم في \"المستدرك\" ٢/ ٥٠٦، وورد عن مجاهد رواه الطبري بنحوه.\n(٢) حديث ضعيف:\nرواه أبو عبيد في \"غريب الحديث\" ١/ ١٥٣ عن إبراهيم بن سليمان المؤدب عن أبي الربيع العمري مولاهم فذكره مرسلا.\nوإبراهيم المؤدب: صدوق يغرب، وشيخه لم أجده، والإسناد ظاهر الانقطاع.\nوالحديث ذكره ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٥/ ٢٨٨.\nقال أبو عبيد: وتأويله أنهم كانوا لا يكيلون طعامهم، ويصبونه صبا فنهاهم عن ذلك.\nويشهد لمعناه حديث المقدام بن معدي كرب، وعبد الله بن بسر، وعلي بن أبي طالب.\nولفظهم جميعا: \"كيلوا طعامكم يبارك لكم فيه\".\n- أما حديث المقدام:\nفرواه البخاري كتاب البيوع، باب ما يستحب من الكيل (٢١٢٨)، وأحمد في =","vol":"27","page":519},{"text":"قال الشاعر (١):\nوإخال أنك سيد معيون\n\n<span data-type=\"title\" id=toc-5923>١٥ </span>- ﴿إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَى فِرْعَوْنَ رَسُولًا (١٥) فَعَصَى فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَاهُ أَخْذًا وَبِيلًا﴾\nصعبًا شديدًا ثقيلًا (٢)، ومنه يقال: كلأ مستوبل، وطعام مستوبل\n_________\n= \"المسند\" ٤/ ١٣١ (١٧١٧٧)، والطبراني في \"المعجم الكبير\" ٢٠/ ٣٧٢، وابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٢٨٥، والبيهقيُّ في \"السنن الكبرى\" ٦/ ٣١ - ٣٢، والبغويُّ في \"شرح السنة\" ١١/ ٣٣٤ كلهم من طرق عن ثور بن يزيد، عن خالد بن معدان، عن المقدام بن معدي كرب به.\nورواه ابن ماجه كتاب التجارات، باب ما يرجى في كيل الطعام من البركة (٢٢٣٢)، وأحمد في \"المسند\" ٥/ ٤١٤ (٢٣٥٠٨)، والطبراني في \"المعجم الكبير\" ٤/ ١٢١ وأبو نعيم في \"حلية الأولياء\" ٥/ ٢١٧، والبيهقيُّ في \"السنن الكبرى\" ٦/ ٣٢ من طريق بحير بن سعد، عن خالد بن معدان، عن المقدام، عن أبي أيوب الأنصاري به.\n- وأما حديث عبد الله بن بسر:\nفرواه ابن ماجه كتاب التجارات، باب ما يرجى في قيل الطعام من البركة (٢٢٣١)، والبخاري في \"التاريخ الكبير\" ١/ ١٥١ من طريق إسماعيل بن عياش، عن محمَّد بن عبد الرحمن اليحصبي، عن عبد الله بن بسر به.\n- وأما حديث علي بن أبي طالب:\nفرواه أبو سعيد النقاش في \"معجمه\"، وابن النجار كما في \"جمع الجوامع\" ١/ ٦٣٣ بلفظ: \"كيلو طعامكم فإن البركة في الطعام المكيل\".\n(١) هو: العباس بن مرداس. وهو عجز بيت مضى في تفسير سورة القلم آية (٥١).\n(٢) قاله ابن عباس، ومجاهد، وقتادة. أخرجه عنهم الطبري في \"جامع البيان\" ٢٩/ ١٣٦. وهو بلغة حمير كما في \"لغات القبائل\" (ص ٣٠).","vol":"27","page":520},{"text":"إذا لم يستمر، ومنه الوبال (١). وقالت الخنساء (٢):\nلقد أكلت بجيلة يوم لاقت ... فوارس مالك أكلًا وبيلًا\nوتقول العرب: لقد أوبل عليه الشر، أي: توبع (٣).\n\n<span data-type=\"title\" id=toc-5925>١٧ </span>- قوله تعالى: ﴿فَكَيْفَ تَتَّقُونَ إِنْ كَفَرْتُمْ﴾\nأي: فكيف لكم بالتقوى في يوم القيامة إذا كفرتم في الدنيا؛ يعني: لا سبيل لكم إلى التقوى، ولا تنفعكم التقوى إذا وافيتم يوم القيامة (٤).\nوقيل معناه: فكيف تتقون عذاب يوم القيامة، وكيف تنجون منه إذا\n_________\n(١) \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٣، \"جامع البيان\" للطبري ٢٩/ ١٣٦، \"القرطين\" لابن مطرف الكناني ٢/ ١٨٩، \"عمدة القاري\" للعيني ١٦/ ١٢٢ وعزاه للمصنف.\n(٢) لم أجده في \"ديوانها\".\nوذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٩، والشوكاني في \"فتح القدير\" ٥/ ٣١٩.\n(٣) قاله عبد الرحمن بن زيد بن أسلم.\nأخرجه عنه الطبري في \"جامع البيان\" ٢٩/ ١٣٧.\n(٤) هذا القول بناء على أن يوما منصوب على الظرفية.\nوقد جوزه الزمخشري في \"الكشاف\" ٦/ ٢٤٧، وارتضاه أبو حيان في \"البحر المحيط\" ٨/ ٣٥٧.\nورده مكي في \"مشكل إعراب القرآن\" (ص ٧٦٨)، والسمين الحلبي في \"الدر المصون\" ١٠/ ٥٢٧ قالا: لا يجوز أن ينتصب ظرفا، لأنهم لا يكفرون ذلك اليوم، بل يؤمنون لا محالة.","vol":"27","page":521},{"text":"كفرتم (١).\nوقرأ ابن مسعود (٢)، وعطية (٣): (فكيف تتقون يوما يجعل الولدان شيبا إن كفرتم).\nوقرأ أبو السمّال العدوي: (فكيف تتقونِ) بكسر النون على الإضافة (٤) ﴿يَوْمًا يَجْعَلُ الْوِلْدَانَ﴾ الصبيان ﴿شِيبًا﴾ [المزمل: ١٧] شمطًا من هوله وشدته (٥)، وذلك حين يقال لآدم -﵇-: \"قم فابعث بعث النار من ذريتك\" (٦).\n_________\n(١) هذا هو القول الثاني في التقدير. ووجهه: أن يوما منصوب بـ \"تتقون\" منصوب نصب المفعول به. وعليه عامة أهل العربية كما في: \"\nمعاني القرآن\" للفراء ٣/ ١٩٨، \"جامع البيان\" للطبري ٢٩/ ١٣٧، \"معاني القرآن\" للزجاج ٥/ ٢٤٢، \"مشكل إعراب القرآن\" لمكي (ص ٧٦٩)، \"الكشاف\" للزمخشري ٦/ ٢٤٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٥٧، \"الدر المصون\" للسمين الحلبي ١٠/ ٥٢٧.\nوالقولان كما هنا في: \"معالم التنزيل\" للبغوي ٨/ ٢٥٦، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٤٩، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٦٩ وقال: وكلاهما معنى حسن، ولكن الأول أولى، والله أعلم.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٩٨، \"جامع البيان\" للطبري ٢٩/ ١٣٧، \"إعراب القرآن\" للنحاس ٥/ ٦١، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٥٠ وقالوا: هذِه القراءة على وجه التفسير.\n(٣) \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٤٩، \"فتح القدير\" للشوكاني ٥/ ٣١٩.\n(٤) \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٥٠.\n(٥) \"معالم التنزيل\" للبغوي ٨/ ٢٥٦.\n(٦) ورد هذا المعنى في حديث مرفوع، وموقوف: =","vol":"27","page":522},{"text":"[٣٢٦٨] أخبرنا الحسين بن محمَّد بن الحسين (١)، حدثنا محمَّد بن الحسن بن بشر (٢)، حدثنا أبو بكر بن أبي الخصيب (٣)، حدثني محمَّد بن غالب (٤)، قال: سمعت عثمان بن الهيثم (٥) يقول: مررت بابن السري، وهو قام في الطريق فسأله إنسان ﴿يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا﴾ قال: هم أولاد الزنا (٦).\n_________\n= - أما المرفوع فمن حديث ابن عباس:\nرواه الطبراني في \"المعجم الكبير\" ١١/ ٣٦٦، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٧، وضعفه ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٧٠، والهيثمي في \"مجمع الزوائد\" ٧/ ٤٨، ١٣٠.\nوأما الموقوف فمن حديث ابن مسعود:\nرواه الطبري في \"جامع البيان\" ٢٩/ ١٣٧، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٧ وإسناده منقطع.\n(١) في الأصل: الحسن في الموضعين والمثبت من (ت)، وهو ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) محمَّد بن أحمد بن المستنير بن أبي الخصيب لم يذكر بجرح أو تعديل.\n(٤) ابن حرب أبو جعفر الضبي البصري حافظ صدوق متقن.\n(٥) ابن جهم بن عيسى أبو عمرو البصري المؤذن ثقه تغير فصار يتلقن.\n(٦) [٣٢٦٨] الحكم على الإسناد:\nفي إسناده محمَّد بن الحسن، وشيخه لم يذكرا بجرح أو تعديل.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٥٠، وأبو حيان في \"البحر المحيط\" ٨/ ٣٥٧، والكرماني في \"غرائب التفسير\" ٢/ ١٢٦٨، والآلوسي في \"روح المعاني\" ٢٩/ ١٠٩. كلهم نسبوه للسدي من قوله.","vol":"27","page":523},{"text":"وقيل: أولاد المشركين (١).\n\n<span data-type=\"title\" id=toc-5926>١٨ </span>- ﴿السَّمَاءُ مُنْفَطِرٌ﴾ منفلق متشقق (٢).\n﴿بِهِ كَانَ وَعْدُهُ مَفْعُولًا﴾.\n\n<span data-type=\"title\" id=toc-5927>١٩ </span>- قوله تعالى: ﴿إِنَّ هَذِهِ﴾ السورة (٣)، أو هذِه الآيات (٤).\n﴿تَذْكِرَةٌ فَمَنْ شَاءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا﴾ بالإيمان والطاعة (٥).\n\n<span data-type=\"title\" id=toc-5928>٢٠ </span>- ﴿إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى﴾\nأقرب ﴿مِنْ ثُلُثَيِ اللَّيْلِ﴾ روى هشام عن أهل الشام (ثلثي) ساكنة اللام\n_________\n(١) ذكره القرطبي، وأبو حيان، والكرماني، والألوسي.\nقلت: والذي يظهر أن الأولى حمل الآية على العموم كما يفهم من كلام الطبري في \"جامع البيان\" ٢٩/ ١٣٧ ونص كلام أبي حيان في \"البحر المحيط\".\n(٢) جاء هذا المعنى عن جماعة، منهم:\n- ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٣٨ والفريابي، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٨.\n- ومجاهد، وقتادة: أخرجه عنهما الطبري في \"جامع البيان\" ٢٩/ ١٣٨.\n- والحسن: علقه البخاري كتاب التفسير، باب سورة المزمل وأخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٨، وابن أبي الدنيا في \"الأهوال\" (ص ٧٥) (٨) بلفظ: محزونة مثقلة به، والطبري في \"جامع البيان\" ٢٩/ ١٣٨.\n- عكرمة: أخرجه عبد بن حميد، والطبري في \"جامع البيان\" ٢٩/ ١٣٨.\nوانظر المعنى في \"غريب الحديث\" لابن قتيبة (ص ٤٩٤).\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٥١، واختاره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٧١.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٣٩، وأسنده عن قتادة.\n(٥) \"جامع البيان\" للطبري ٢٩/ ١٣٩.","vol":"27","page":524},{"text":"غير مشبع (١) ﴿وَنِصْفَهُ وَثُلُثَهُ﴾ نصبهما أهل مكة، والكوفة على معنى: وتقوم نصفه وثلثه (٢).\nوخفضهما الباقون عطفا على ﴿ثُلُثَيِ﴾ (٣).\n﴿وَطَائِفَةٌ مِنَ الَّذِينَ مَعَكَ﴾ أيضًا فيقومونه ﴿وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ عَلِمَ أَنْ لَنْ تُحْصُوهُ﴾ تطيقوا قيام الليل (٤). ﴿فَتَابَ عَلَيْكُمْ﴾ فتجاوز عنكم ورجع (بكم) (٥) إلى التخفيف عليكم (٦) ﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ﴾ قال السدي: مائة آية (٧).\n_________\n(١) كذا. وزاد الناسخ في الهامش: مخففا.\nوهشام هو ابن عمار الدمشقي ويرويها عن ابن عامر. وتنظر القراءة في:\n\"السبعة\" لابن مجاهد (ص ٦٥٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٦، \"التيسير\" للداني (ص ١٧٥). والباقون يقرؤونها بالضم.\n(٢) \"معاني القرآن\" للفراء ٣/ ١٩٩، \"السبعة\" لابن مجاهد (ص ٦٥٨)، \"جامع البيان\" للطبري ٢٩/ ١٤٠، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٥.\n(٣) \"معاني القرآن\" للفراء ٣/ ١٩٩، \"السبعة\" لابن مجاهد (ص ٦٥٨)، \"جامع البيان\" للطبري ٢٩/ ١٣٩، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٥ وقال: وكلا القراءتين حسن غير أن النصب أقوى. ا. هـ.\n(٤) قاله الحسن، وسعيد بن جبير. أخرجه عنهما الطبري في \"جامع البيان\" ٢٩/ ١٤٠، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٨، وقاله سفيان. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٠ واختاره.\n(٥) في الأصل: لكم، والمثبت من (ت)، \"جامع البيان\" للطبري.\n(٦) \"جامع البيان\" للطبري ٢٩/ ١٤٠. وفيه: عنكم. بدلا من: عليكم.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤١.","vol":"27","page":525},{"text":"وقال الحسن: (من قرأ مائة آية في ليلة لم يحاجه القرآن (١). وقاله كعب) (٢) (٣).\nوقال سعيد: خمسون آية (٤).\nوروى الربيع بن زيد عن الحسن: ﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ﴾. قال: يعني في صلاة المغرب، والعشاء (٥).\n_________\n= وأخرجه الطبراني في \"المعجم الكبير\" ١١/ ٢٩، والخليلي في \"الإرشاد\" ١/ ٣٢٢ عن ابن عباس مرفوعا، وموقوفا.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١١/ ١٧٣: وهذا حديث غريب جدا، لم أره إلا في \"معجم الطبراني\" ﵀.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٠: فيه عبد الرحمن بن طاوس، ولم أعرفه، وبقية رجاله وثقوا.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤١.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤١ بلفظ: من قرأ في ليلة مائة آية كتب من العابدين.\n(٣) جاء في الأصل: \"من قرأ في ليلة مائة آية كتب من القائمين\". والمثبت من (ت) و\"جامع البيان\" للطبري ٢٩/ ١٤١.\nقال القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٥٣: قول كعب أصح، لقوله - ﷺ -: \"من قام بعشر آيات لم يكتب من الغافلين، ومن قام بمائة آية كتب من القانتين، ومن قام بألف آية كتب من المقنطرين\". أخرجه أبو داود كتاب الصلاة، باب تحزيب القرآن (١٣٩٨)، من حديث عبد الله بن عمرو.\n(٤) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٩١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٥٣.\nوالقول أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤١ عن أبي سعيد الحسن البصري. فالله أعلم.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٥٧، وابن الجوزي في \"زاد المسير\" ٨/ ٣٥٦.","vol":"27","page":526},{"text":"﴿عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَى وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ﴾ فسوى بين درجة المجاهدين والمكتسبين المال الحلال للنفقة على نفسه وعلى العيال، والإحسان والإفضال (١).\n[٣٢٦٩] أخبرنا ابن فنجويه (٢)، حدثنا ابن سَلم الخُتلي (٣)، حدثنا أبو بكر بن عبد الخالق (٤)، حدثنا أبو بكر أحمد بن محمَّد بن الحجاج (٥)، حدثني أبو الفتح (٦) قال: قال أبو نصر بشر بن الحارث (٧)، حدثنا المعافى بن عمران (٨)، وعيسى بن يونس (٩)، عن فرقد السبخي (١٠) عن إبراهيم (١١) عن (١٢) ابن مسعود قال: أيما\n_________\n(١) \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٥٥ ذكره تبعا للمصنف ثمَّ قال: فكان هذا دليلا على أن كسب المال بمنزلة الجهاد؛ لأنه جمعه مع الجهاد في سبيل الله. ا. هـ.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) أحمد بن جعفر بن محمد بن سلم الختلي، ثقة ثبت.\n(٤) أحمد بن محمَّد بن عبد الخالق، ثقة.\n(٥) إمام فقيه محدث.\n(٦) نصر بن منصور، أبو الفتح صاحب بشر بن الحارث، وهو مروزي الأصل روى عن بشر، حدث عنه جعفر الطيالسي، وأحمد بن علي الأبار وآخرون، لم يذكر بجرح أو تعديل. انظر: \"تاريخ بغداد\" للخطيب البغدادي ١٣/ ٢٨٦.\n(٧) الحافي ثقة قدوة.\n(٨) الأزدي ثقة عابد فقيه.\n(٩) ابن أبي إسحاق السبيعي، ثقة مأمون.\n(١٠) صدوق عابد، لكنه لين الحديث كثير الخطأ.\n(١١) النخعي ثقة إلا أنَّه يرسل كثيرًا، فقيه.\n(١٢) ساقطة من الأصل، والمثبت من (ت).","vol":"27","page":527},{"text":"رجل جلب شيئًا إلى مدينة من مدائن المسلمين صابرًا محتسبًا، فباعه بسعر يومه كان عند الله بمنزلة الشهداء، ثمَّ قرأ عبد الله: ﴿وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ﴾ (١).\n_________\n(١) [٣٢٦٩] الحكم على الإسناد:\nإسناده ضعيف، فرقد السبخي صدوق عابد، لين الحديث كثير الخطأ، وأبو الفتح لم أجد فيه جرحا ولا تعديلا، والحديث صحيح مرفوعا من وجه آخر.\nالتخريج:\nلم أجده موقوفا إلا عند المصنف.\nومداره على إبراهيم النخعي عن ابن مسعود به.\nورواه عن إبراهيم اثنان:\n١ - فرقد السبخي:\nرواه المصنف من طريق بشر الحافي، وابن أبي الدنيا في \"إصلاح المال\" ٢/ ٨٠ من طريق أبي نصر التمار. كلاهما عن المعافى بن عمران.\nإلا أن ابن أبي الدنيا أدخل بين المعافى وفرقد: مبارك بن يزيد.\nورواه المصنف من طريق عيسى بن يونس.\nورواه ابن مردويه كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١١٢، والخطيب البغدادي في \"تاريخ بغداد\" ١٣/ ٤٧٢ من طريق عيسى بن يونس عن أبي عمرو بن العلاء. إلا أنهما أدخلا بين إبراهيم وابن مسعود علقمة.\nثلاثتهم (المعافى، وعيسى، وأبو عمرو بن العلاء) عن فرقد به.\nوهو ضعيف من هذا الوجه لحال فرقد. قال ابن حجر في \"الكاف الشاف\" (ص ١٧٩): فرقد ضعيف.\n٢ - الأعمش:\nرواه أبو بكر الإسماعيلي في \"معجم شيوخه\" ٢/ ٥٣٤، وعنه حمزة السهمي في \"تاريخ جرجان\" (ص ٨٤) من طريق أحمد بن فيل عن عبد الوهاب الحوطي عن عيسى بن يونس عن الأعمش به مرفوعا بلفظ: \"من جلب طعاما إلى مصر من =","vol":"27","page":528},{"text":"[٣٢٧٠] وأخبرنا ابن فنجويه (١)، حدثنا موسى بن محمَّد بن علي (٢)، حدثنا محمَّد بن عثمان بن أبي شيبة (٣)، حدثنا عبد الحميد ابن صالح (٤)، حدثنا أبو عقيل (٥)، عن القاسم بن عبيد الله (٦)، عن أبيه (٧) قال: سمعت ابن عمر يقول: ما خلق الله تعالى موتة أموتها بعد القتل في سبيل الله أحب إلى من أن أموت بين شعبتي رحل\n_________\n= أمصار المسلمين كان له أجر شهيد\".\nوأخرجه بهذا اللفظ الديلمي في \"مسند الفردوس\" كما في \"الجامع الكبير\" للسيوطي ١/ ٧٧٠.\nوالحديث من هذا الطريق صحيح.\nوللحديث شاهد من حديث اليسع بن المغيرة مرسلا.\nأخرجه الحاكم في \"المستدرك\" ٢/ ١٢. وقال الذهبي: خبر منكر، وإسناد مظلم.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) مختلف فيه مشاه بعضهم وكذبه آخرون.\n(٤) ابن عجلان البرجمي صدوق.\n(٥) يحيى بن المتوكل العمري المدني الحذاء الضرير صاحب بهية مولى العمريين قدم بغداد ومات بها قال ابن المبارك: ضعيف، وقال أحمد: روى عن قوم لا أعرف منهم أحد ولم يحمل عنهم وهو مديني مولى للعمريين وقال أيضًا: أحاديثه عن بهية عن عائشة منكرة وما روى عنها إلا هو وهو واهي الحديث. مات سنة (٢٦٧ هـ).\nانظر: \"تهذيب الكمال\" للمزي ٣١/ ٥١١، \"تقريب التهذيب\" لابن حجر (٧٦٣٣).\n(٦) هو: القاسم بن عبيد الله بن عبد الله بن عمر بن الخطاب، ثقة.\n(٧) عبيد الله بن عبد الله بن عمر بن الخطاب ثقة.","vol":"27","page":529},{"text":"أضرب في الأرض أبتغي من فضل الله (١).\n﴿فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ﴾:\n[٣٢٧١] سمعت محمَّد بن الحسين (٢) -يعني: السلمي- يقول:\n_________\n(١) [٣٢٧٠] الحكم على الإسناد:\nإسناده ضعيف، أبو عقيل، ضعيف، وابن أبي شيبة مشاه بعضهم وكذبه آخرون.\nالتخريج:\nالخبر مداره على عبيد الله بن عبد الله بن عمر. ورواه عنه اثنان:\n١ - القاسم بن عبيد الله:\nرواه المصنف من طريقه عن ابن عمر من قوله.\n٢ - الزهري:\nرواه عبد الرزاق في \"المصنف\" ١١/ ٤٦٤ ومن طريقه البيهقي في \"شعب الإيمان\" ٢/ ٩٣ عن معمر عن الزهري عن عبيد الله عن عمر بن الخطاب، أو غيره.\nوخالف معمرا يونس بن عبيد:\nفرواه علي بن معبد في \"الطاعة والمعصية\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١١٢ عن ابن وهب، عن يونس، عن الزهري، عن نافع، أن عمر بن الخطاب فذكره. ونافع لم يدرك عمر، فهو منقطع. والخبر أخرجه أيضًا: سعيد بن منصور، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٤٩ عن عمر بن الخطاب فتحصل أن الرواة اختلفوا في نسبته، فالبعض جعله من كلام ابن عمر، والبعض جعله من كلام عمر بن الخطاب، والبعض تردد في نسبته لأيهما.\nقال البيهقي بعد تخريجه: ورواه غيره عن عمر بن الخطاب لم يشك.\nوحكم الحافظ على طريق المصنف في \"الكاف الشاف\" (ص ١٧٩) بالضعف، ثمَّ حكى الاختلاف الذي سبق ذكره، ثمَّ سكت. والذي يظهر والله أعلم أن هذا الاضطراب يوجب رد الأثر، وعدم قبوله.\n(٢) أبو عبد الرحمن السلمي، تكلموا فيه وليس بعمدة.","vol":"27","page":530},{"text":"سمعت منصور بن عبد الله (١) يقول: سمعت أبا القاسم الإسكندراني (٢) يقول: سمعت أبا جعفر الملطي (٣) يقول: سمعت علي بن موسى الرضا (٤) عن أبيه (٥) عن جعفر بن محمَّد (٦) ﵈ في هذِه الآية قال: ما تيسر لكم فيه خشوع القلب، وصفاء السر (٧).\n﴿وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ هُوَ خَيْرًا﴾ من الشح والتقصير ﴿وَأَعْظَمَ أَجْرًا﴾ من ذلك الذي قدمتموه لو لم تكونوا قدمتموه (٨)، ونصب خيرًا، وأعظم\n_________\n(١) أبو نصر الأصبهاني الصوفي، لم يذكر بجرح أو تعديل.\n(٢) بكر بن محمَّد بن إبراهيم بن المواز ذكر ابن يونس أنَّه اختلط.\n(٣) لم أجده لكن قال عبد الغني: ليس في الملطيين ثقة.\n(٤) صدوق والخلل ممن روى عنه.\n(٥) موسى بن جعفر بن محمَّد بن علي أبو الحسن الكاظم صدوق عابد.\n(٦) الصادق أبو عبد الله القرشي، صدوق فقيه إمام.\n(٧) [٣٢٧١] الحكم على الإسناد:\nإسناده ضعيف؛ السلمي متكلم فيه وليس بعمدة، ومنصور لم يذكر بجرح أو تعديل، وأبو اقاسم اختلط، والملطي لم أجده، والخلل ممن روى عن علي بن موسى.\nالتخريج:\nالخبر يرويه أبو عبد الرحمن السلمي في \"حقائق التفسير\" (٣٥٢/ ب) وعنه يرويه المصنف.\n(٨) \"جامع البيان\" للطبري ٢٩/ ١٤٢، \"حقائق التفسير\" للسلمي (٣٥٢/ ب)، \"معالم التنزيل\" للبغوي ٨/ ٢٥٨، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٥٩.\nوعبارة الطبري: هو خيرا لكم مما قدمتموه في الدنيا.","vol":"27","page":531},{"text":"أجرًا على المفعول الثاني، وهو فضل في قول البصريين (١).\nوعِماد في قول الكوفيين لا محل له من الإعراب (٢).\n﴿وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ﴾.\n_________\n(١) وإليه ذهب الزجاج في \"معاني القرآن\" ٥/ ٢٤٤، والنحاس في \"إعراب القرآن\" ٥/ ٦٣، ومكي في \"مشكل إعراب القرآن\" (ص ٧٧٠)، والزمخشري في \"الكشاف\" ٦/ ٢٥٠ ولم يذكروا غيره.\n(٢) هذا الوجه ذكره:\nالعكبري في \"التبيان في إعراب القرآن\" ٢/ ١٢٤٨، وأبو حيان في \"البحر المحيط\" ٨/ ٣٥٩، والسمين الحلبي في \"الدر المصون\" ١٠/ ٥٣١.\nومعنى قوله: عماد. أي أن الكوفيين يعربون هو على أنها تأكيد للمفعول الأول.\nوالقولان ذكرهما تبعا للمصنف: البغوي في \"معالم التنزيل\" ٨/ ٢٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٥٩.\nوفي إعرابها وجه ثالث: وهو أنها بدل.\nذكره العكبري، وضعفه أبو حيان، والسمين الحلبي.","vol":"27","page":532},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الثامن والعشرون]\n[سورة المدثر إلى آخر التكوير]\n\nتحقيق\nد/ صلاح بن سالم باعثمان","vol":"28","page":1},{"text":"السيرة الذاتية للمحقق\nد/ صَلاح بْن سَالم بْن سَعيْد باعثمان\nأستاذ مساعد بجامعة الملك عبد العزيز - كلية التربية - قسم الدراسات القرآنية.\nحصل على درجة الدكتوراه عام ١٤٢٨ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى - كلية الدعوة وأصول الدين - قسم الكتاب والسنة، وعنوان رسالة الدكتوراه (اختيارات وترجيحات أبي جعفر النحاس في التفسير)\n\nبعض من المناصب الإدارية التي شغلها:\nرئيس قسم الدراسات القرآنية بكلية التربية جامعة الملك عبد العزيز.\nمدير مكتب الجمعية العلمية السعودية للقرآن الكريم وعلومه بجامعة الملك عبد العزيز بجدة.\nعضو المجلس التأسيسي للهيئة العالمية لتحفيظ القرآن الكريم.\nعضو مجلس إدارة الجمعية الخيرية لمساعدة الشباب على الزواج.\nعضو مجلس إدارة المستودع الخيري بمحافظة جدة.\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\nله مؤلفات منشورة أهمها:\n١ - حوار العقل في قصة نبي الله سليمان وبلقيس ملكة سبأ من خلال سورة النمل - منشور بمجلة القراءة والمعرفة كلية التربية جامعة عين شمس.\n٢ - النسخ في القرآن الكريم بيم المؤيدين والمعارضين - دراسة تحليلية منشور بمجلة القراءة والمعرفة كلية التربية جامعة عين شمس بالقاهرة.\n٣ - أدب نبي الله إبراهيم في دعوة أبيه من خلال سورة مريم - دراسة موضوعية منشور بمجلة كلية التربية جامعة الأزهر بالقاهرة.\n* * *","vol":"28","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢٨]","vol":"28","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٥٧/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"28","page":4},{"text":"<span data-type=\"title\" id=toc-5929>٧٤ - سُورَة الْمُدَّثِرِ</span>","vol":"28","page":5},{"text":"سورة المدثر\nمكية (١)، وهي ألف وعشرة أحرف، ومائتان وخمس وخمسون كلمة، وست (٢) وخمسون آية (٣).\n_________\n(١) قاله ابن عباس، وابن الزبير.\nابن عباس: أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، وابن مردويه في \"تفسيره\" كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٠ في التفسير بالمأثور، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، والبيهقيُّ في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣ عن ابن عباس قال: نزلت سورة المدثر بمكة.\nوابن الزبير: أخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٠ عن ابن الزبير مثله.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٣٦٢، والبقاعي في \"مصاعد النظر\" ٣/ ١٣٤ الإجماع على مكيتها.\nونقل ابن الجوزي في \"زاد المسير\" ٨/ ٣٩٨، وأبو حيان في \"البحر المحيط\" ٣/ ٣٦٢، والبقاعي في \"مصاعد النظر\" ٣/ ١٣٤ عن مقاتل: أنَّه استثنى الآية الحادية والثلاثين وهي: ﴿وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً﴾ الآية على أنها مدنية، وقد حكاه صاحب البحر عن محمَّد بن النقيب المقدسي في \"التحرير\".\nوقد رد الألوسي في \"روح المعاني\" ٢٩/ ١١٥ هذا القول بالأدلة والحجج القاطعة.\nانظر: \"البحر المحيط\" لأبي حيان ٣/ ٣٦٢، \"التحرير والتنوير\" لابن عاشور ٢٩/ ٢٩١.\n(٢) في (س): وخمس.\n(٣) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٧، \"البيان في عد آي القرآن\" للداني ص ٢٥٨، \"القول الوجيز\" للمخللاتي (ص ٣٣٠).\nوجاء في (س) ما نصه: في المدني الأخير، والمكي، والشامي، وست في عدد =","vol":"28","page":7},{"text":"[٣٢٧٢] أخبرنا محمَّد بن القاسم بن أحمد (١) قال: حدثنا عبد الله ابن أحمد بن جعفر (٢) قال: حدثنا أبو عمرو الحيري (٣)، وعمرو بن عبد الله البصري (٤) قالا: حدثنا محمَّد بن عبد الوهاب (٥) قال: حدثنا أحمد بن عبد الله بن يونس (٦)، قال: حدثنا سلام بن سليم بن سليمان (٧)، قال: حدثنا هارون بن كثير (٨)، عن ابن أسلم (٩)، عن أبيه (١٠)، عن أبي أُمامة (١١)، عن أبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ يا أيها المدثر أُعطي من الأجرِ عشر\n_________\n= الباقين. اختلافها: آيتان: ﴿فِي جَنَّاتٍ يَتَسَاءَلُونَ﴾ لم يعدها المدني الأخير، وعدها الباقون. ﴿عَنِ الْمُجْرِمِينَ﴾ لم يعدها المكي والشامي، وعدها الباقون. وهذا النص زائد عن الأصل.\n(١) أبو الحسن الماوردي النيسابوري، لم يذكر بجرح أو تعديل.\n(٢) أبو محمَّد الشيباني النيسابوري، ثقة.\n(٣) أحمد بن محمَّد بن أحمد بن منصور النيسابوري، إمام محدث.\n(٤) أبو عثمان، لم يذكر بجرح أو تعديل.\n(٥) ابن حبيب بن مهران العبدي، ثقة عارف.\n(٦) في الأصل، (س): يوسف، والمثبت من مصادر الحديث وكتب التراجم والرجال، وهو أبو عبد الله التميمي ثقة حافظ.\n(٧) المدائني، متروك.\n(٨) مجهول.\n(٩) زيد بن أسلم، قال ابن حجر: هو تحريف والصواب زيد بن سالم، جهله أبو حاتم.\n(١٠) قال الذهبي: زيد عن أبيه نكرة.\n(١١) الباهلي، صدي بن عجلان، صحابي مشهور.","vol":"28","page":8},{"text":"حسنات بعدد من صدَّق بمحمد - ﷺ - وكذَّب به بمكة\" (١).\n_________\n(١) [٣٢٧٢] الحكم على الإسناد:\nضعيف جدًّا، والحديث موضوع أجمع العلماء ﵏ على رد حديث فضائل السور وعدم قبوله.\nالتخريج:\nتقدم تخريجه وسبق بسط الكلام عليه.","vol":"28","page":9},{"text":"قوله -﷿-:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5930>١ </span>- ﴿يَاأَيُّهَا الْمُدَّثِّرُ﴾ أي: المتدثر في قطيفة (١).\n[٣٢٧٣] أخبرنا أبو نعيم عبد الملك بن الحسن بن محمَّد بن إسحاق الإسفرايني (٢) بها (٣)، قال: حدثنا أبو عمران موسى بن العباس الأزاذواري (٤) (٥) بها قال: حدثنا العباس بن الوليد بن مروان بن مزيد البيروتي (٦) ببيروت (٧) قال:\n_________\n(١) قاله إبراهيم النخعي: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٣.\nوعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٠ - ٤٥١ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ٦٥.\n(٢) صالح ثقة.\n(٣) إسْفَرايين: بالفتح ثمَّ السكون، وفتح الفاء، بليدة حصينة من نواحي نيسابور على منتصف الطريق من جرجان، واسمها القديم مِهْرَجان، سماها بذلك بعض الملوك لخضرتها ونضارتها.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٧٧.\n(٤) الأزاذواري: اسم بليدة، وهي قصبة كورة جوين من أعمال نيسابور ينسب إليها جماعة من أهل العلم. انظر: \"معجم البلدان\" لياقوت ١/ ١٦٧.\n(٥) إمام حافظ.\n(٦) صدوق عابد.\n(٧) بيروت: بالفتح ثمَّ السكون، وضم الراء، وسكون الواو، والتاء فوقها نقطتان: مدينة مشهورة على ساحل بحر الشام تعد من أعمال دمشق، بينها وبين صيداء ثلاثة فراسخ.\nانظر: \"معجم البلدان\" لياقوت ١/ ٥٢٥.","vol":"28","page":10},{"text":"أخبرنا أبي (١) قال: حدثنا أبو عمرو الأوزاعي (٢) قال: حدثنا أبو نصر يحيى بن أبي كثير العطار اليمامي (٣) قال: سألت أبا سلمة بن عبد الرحمن (٤): أي القرآن أنزل قبل؟ (٥) فقال: ﴿يَاأَيُّهَا الْمُدَّثِّرُ﴾\n_________\n= والفرسخ: هو ثلاثة أميال بالهاشمي، والميل هو: ثلاثة آلاف ذراع، وقيل: أربعة آلاف ذراع.\nانظر: \"المصباح المنير\" للفيومي (ص ٤٦٨)، \"الكليات\" لأبي البقاء (ص ٨٦٣).\n(١) ثقة ثبت، قال النسائي: كان لا يخطئ، ولا يدلس.\n(٢) عبد الرحمن بن عمرو الدمشقي، ثقة جليل فقيه.\n(٣) ثقة ثبت، لكنه يدلس ويرسل.\n(٤) ابن عوف القرشي الزهري، ثقة مكثر.\n(٥) اختلف العلماء في أول ما نزل من القرآن، فالجمهور على أن أول ما نزل ﴿اقْرَأْ﴾ والبعض على أن أول ما نزل ﴿يَاأَيُّهَا الْمُدَّثِّرُ﴾، وفي هذا الحديث اختلاف سياق يحيى بن أبي كثير عن أبي سلمة، عن جابر، عن سياق الزهري، عن أبي سلمة، عن جابر.\nفطريق يحيى فيها التصريح بأن أول ما نزل ﴿يَاأَيُّهَا الْمُدَّثِّرُ﴾، وطريق الزهري فيها التصريح بأن أول ما نزل ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾.\nوعلى هذا أكثر كلام العلماء في الجمع بينهما، وحاصل ما ذكروه: أن أول ما نزل ﴿اقْرَأْ﴾ وهو المحفوظ من الخبرين، وعليه جماهير العلماء كما صُرح به في حديث عائشة عند البخاري، كتاب التفسير، باب سورة العلق (٤٩٥٣)، وأما قول من قال إن سورة المدثر أول ما نزل من القرآن على الإطلاق ضعيف لا يعتد به، وإنما كان نزولها بعد فترة الوحي كما صُرح به في رواية الزهري، فالصواب والله أعلم: أن أول ما نزل ﴿اقْرَأْ﴾ وأن أول ما نزل بعد فترة الوحي سورة المدثر، فحصل بهذا الجمع بين اللفظين.\nانظر: \"صحيح ابن حبَّان\" كما في \"الإحسان\" ١/ ٢٢١، \"شرح صحيح مسلم\" للنووي ٢/ ١٩٩، \"المحرر الوجيز\" لابن عطية ١٦/ ١٥٤، \"لباب التأويل\" =","vol":"28","page":11},{"text":"قلت: أو ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ [العلق: ١] قال: سألت جابر بن عبد الله - ﵄ -: أي القرآن أنزل قبل؟ قال: قال رسول الله - ﷺ -: \"إني جاورت (١) بحراء، فلما قضيت جواري نزلت فاستبطنت الوادي (٢)، فنوديت، فنظرت بين يدي وخلفي، وعن يميني وعن شمالي، فلم أر شيئًا، ثمَّ نظرت إلى السماء، فإذا هو على العرش في الهواء فأخذتني وحشة (٣)، فأمرتهم فدثروني (٤) فأنزل الله -﷿-: ﴿يَاأَيُّهَا الْمُدَّثِّرُ﴾ حتى بلغ: ﴿وَثِيَابَكَ فَطَهِّرْ﴾ (٥).\n_________\n= للخازن ٤/ ١٦١، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٧٥، \"فتح الباري\" لابن حجر ٨/ ٦٧٨.\n(١) جاورت: أي اعتكفت، وهي مفاعلة من الجوار.\nانظر: \"المجموع المغيث\" لأبي موسى المديني ١/ ٣٧٣، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٠٢.\n(٢) أي: دخلته، فصرت في باطنه.\nانظر: \"الصحاح\" للجوهري ٥/ ٢٠٧٩، \"لسان العرب\" لابن منظور ١٣/ ٥٥.\n(٣) الوَحْشة: الفرق من الخلوة. يقال: أخذته وحشة، وهي الخلوة والهم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٤١، \"لسان العرب\" لابن منظور ٦/ ٣٦٨.\n(٤) فدثروني: أي: غطوني بما أدفأ به.\nانظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني ٢/ ١٣، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٩٥.\n(٥) [٣٢٧٣] الحكم على الإسناد:\nإسناده صحيح.\nالتخريج:\nهذا الحديث يرويه أبو سلمة بن عبد الرحمن، عن جابر بن عبد الله. ويرويه عنه =","vol":"28","page":12},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= اثنان:\n١ - محمَّد بن شهاب الزهري:\nرواه مسلم، كتاب الإيمان: باب بدء الوحي إلى رسول الله - ﷺ - (١٦١)، والطبري في \"جامع البيان\" ٢٩/ ١٤٣ من طريق ابن وهب.\nورواه المصنف من طريق عبد الرحمن العوفي كلاهما عن يونس.\nورواه أحمد في \"المسند\" ٣/ ٣٧٧ (١٥٠٣٣) من طريق محمَّد بن حفص، والنسائيُّ في \"السنن الكبرى\" ٦/ ٥٠٢ (١١٦٣١)، كتاب التفسير: سورة المدثر، من طريق حُجين بن المثنى.\nورواه البخاري، كتاب التفسير، باب: ﴿وَثِيَابَكَ فَطَهِّرْ﴾ (٤٩٢٥)، كتاب التفسير، باب: ﴿وَالرُّجْزَ فَاهْجُرْ﴾ (٤٩٢٦)، ومن طريقه البغوي في \"معالم التنزيل\" ٨/ ٢٦٣، ورواه مسلم، كتاب الإيمان، باب بدء الوحي (١٦١)، ورواه أحمد في \"المسند\" ٣/ ٣٢٥ (١٤٤٨٣)، والبيهقيُّ في \"دلائل النبوة\" ٢/ ١٥٦ كلهم من طرق، عن الليث بن سعد، عن عقيل بن خالد.\nورواه أبو داود الطيالسي في \"مسنده\" ص ٢٣٦ (١٦٩٣) عن صالح الأخضر.\nورواه البخاري، كتاب التفسير، باب ﴿وَثِيَابَكَ فَطَهِّرْ﴾ (٤٩٢٥)، ومسلم، كتاب الإيمان، باب بدء الوحي (١٦١)، والترمذي، كتاب التفسير، باب سورة المدثر (٣٣٢٥)، وأحمد في \"المسند\" ٣/ ٣٧٧ (١٥٠٣٥)، والطبري في \"جامع البيان\" ٢٩/ ١٤٣، والحاكم في \"المستدرك\" ٢/ ٢٧٥، والبيهقيُّ في \"دلائل النبوة\" ٢/ ١٣٨.\nكلهم من طرق عن عبد الرزاق في \"المصنف\" ٥/ ٣٢٤، عن معمر بن راشد البصري.\nخمستهم: يونس، ومحمد بن حفص، وعقيل بن خالد، وصالح الأخضر، ومعمر، عن الزهري به.\n٢ - يحيى بن أبي كثير:\nرواه البخاري، كتاب التفسير، باب ﴿وَرَبَّكَ فَكَبِّرْ﴾ (٤٩٢٤)، وكتاب =","vol":"28","page":13},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التفسير، باب ﴿قُمْ فَأَنْذِرْ﴾ (٤٩٢٣) من طريق عبد الصمد، وعبد الرحمن بن مهدي، ورواه الطيالسي (٢٣٥)، ومن طريقه أبو عوانة في \"مسنده\" ١/ ١٠٥ (٣٣٢).\nثلاثتهم: عبد الصمد، وابن مهدي، والطيالسي، عن حرب بن شداد.\nورواه المصنف، وأبو عوانة في \"مسنده\" ١/ ١٠٥ (٣٣٢) كتاب الإيمان، والبيهقيُّ في \"دلائل النبوة\" ٢/ ١٥٥ من طريق الوليد بن مروان.\nورواه أبو عوانة في \"مسنده\" ١/ ١٠٥ (٣٣٢)، من طريق بشر بن بكر.\nورواه مسلم، كتاب الإيمان، باب: بدء الوحي (١٦١)، ومن طريقه الواحدي في \"الوسيط\" ٤/ ٣٧٩، وأحمد في \"المسند\" ٣/ ٣٠٦ (١٤٢٨٧)، وأبو عوانة في \"مسنده\" ١/ ١٠٦ (٣٣٥)، وابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ١/ ٢٢١ (٣٥)، وأبو يعلى في \"مسنده\" ٤/ ١٥٩ (٢٢٢٥)، والطبري في \"جامع البيان\" ٢٩/ ١٤٣، والواحدي في \"أسباب النزول\" (ص ٤٦٧).\nكلهم من طرق عن الوليد بن مسلم.\nورواه النسائي في \"السنن الكبرى\" ٦/ ٥٠٢ (١١٦٣٢)، من طريق عمر.\nورواه أبو يعلى في \"مسنده\" ٣/ ٤٥١ (١٩٤٨) من طريق مبشر.\nخمستهم: عمر، والوليد بن مروان، وبشر بن بكر، والوليد بن مسلم، ومبشر، عن أبي عمرو الأوزاعي.\nورواه البخاري، كتاب التفسير، باب: ﴿وَثِيَابَكَ فَطَهِّرْ﴾ (٤٩٢٢)، ومن طريقه البغوي في \"معالم التنزيل\" ٨/ ٢٦٣، وأحمد في \"المسند\" ٣/ ٣٠٦ (١٤٢٨٧)، وأبو عوانة في \"المسند\" ١/ ١٠٥ (٣٣٤)، والطبري في \"جامع البيان\" ٢٩/ ١٤٣، كلهم من طريق وكيع بن الجراح.\nورواه مسلم، كتاب الإيمان، باب بدء الوحي (١٦١)، وأبو بكر في \"الفوائد\" ١/ ٤٠٩ من طريق عثمان بن عمر، كلاهما: وكيع، وعثمان، عن علي بن المبارك الهنائي.\nورواه أبو عوانة في \"المسند\" ١/ ١٠٥ (٣٣٢) من طريق حسين المعلم. =","vol":"28","page":14},{"text":"[٣٢٧٤] أخبرنا عبد الملك بن الحسن (١) بإسفراين، قال: أخبرنا أبو عمران موسى بن العباس (٢)، قال: حدثنا جعفر بن عامر البغدادي (٣)، قال: حدثنا سعد أبو محمَّد (٤)، قال: حدثنا\n_________\n= ورواه أحمد في \"المسند\" ٣/ ٣٠٦ (١٤٢٨٨)، ٣/ ٣٩٢ (١٥٢١٤)، وأبو عوانة في \"المسند\" ١/ ١٠٥ (٣٣٢)، من طريق عفان بن مسلم، وأبو يعلى في \"المسند\" ٣/ ٤٥٣ (١٩٤٩)، وعنه ابن حبَّان في \"صحيحه\" كما في \"الإحسان\" ١/ ٢٢٠ (٣٤)، من طريق هدبة بن خالد.\nكلاهما: عفان، وهدبة، عن أبان العطار.\nكلهم جميعًا: حرب، والأوزاعي، وعلي بن المبارك، وحسين المعلم، وأبان العطار، رووه عن يحيى بن أبي كثير، عن أبي سلمة، عن جابر، وخالفهم شيبان:\nفرواه عن يحيى، عن إبراهيم بن عبد الله بن قارض، عن جابر.\nورواه المصنف، والبخاري في \"التاريخ الكبير\" ١/ ٣١٢، والنسائيُّ في \"السنن الكبرى\" ٦/ ٥٠٢ (١١٦٣٣)، عن آدم.\nورواه البخاري في \"التاريخ الكبير\" أيضًا ١/ ٣١٢ عن أبي نعيم من قول إبراهيم.\nقلت: ورواية الجماعة هي المحفوظة، فهي مقدمة على رواية شيبان.\nقال الحافظ المزي في \"تحفة الأشراف\"، والحافظ ابن حجر في \"النكت الظراف\" ٢/ ١٦٥: يحيى عن أبي سلمة، عن جابر هو المحفوظ.\nوالحاصل: أن الحديث ثابت بلا شك عن جابر من طريقين كما سبق، ورواية شيبان من قبيل الشاذ في الإسناد. والله أعلم.\n(١) أبو نعيم الإسفراييني، صالح، ثقة.\n(٢) إمام حافظ.\n(٣) روى عن أحمد بن عمار أخي هشام بخبر كذب، اتهمه به ابن الجوزي، انظر \"ميزان الاعتدال\" ٢/ ١٤٠، \"الكشف الحثيث\" (ص ٨٥)، \"لسان الميزان\" ٢/ ١٤٦.\n(٤) هو سعد بن حفص الطلحي، أبو محمَّد الكوفي، المعروف بالضخم، مولى آل =","vol":"28","page":15},{"text":"شيبان (١)، عن يحيى بن أبي كثير (٢)، عن أبي سلمة بن عبد الرحمن (٣)، أخبرني جابر بن عبد الله - ﵄ -: أن أول شيء نزل من القرآن ﴿يَاأَيُّهَا الْمُدَّثِّرُ﴾.\nوقال جابر - ﵁ -: ألا أخبرك ما سمعت من النبي - ﷺ -؟ آخر ما سمعت من رسول الله - ﷺ - سمعته يقول: \"جاورت بحراء فلما قضيت جواري؛ أقبلت في بطن الوادي فناداني مناد، فنظرت عن يميني وشمالي، وأمامي وخلفي، فلم أر شيئًا، ثمَّ ناداني فنظرت فوقي، فإذا هو جالس على عرش بين السماء والأرض، فجثيت (٤) منه فرقًا، فأقبلت إلى خديجة، فقلت: دثروني، وصُبوا على ماءً باردًا، فأنزل الله تعالى ﴿يَاأَيُّهَا الْمُدَّثِّرُ﴾ (٥).\n_________\n= طلحة بن عبيد الله، ذكره ابن حبَّان في \"الثقات\" ووثقه أيضًا مطين، والحافظ، مات سنة (٢١٥ هـ). \"الثقات\" لابن حبَّان ٨/ ٢٨٤، \"تهذيب الكمال\" للمزي ١٠/ ٢٦٠، \"تقريب التهذيب\" لابن حجر (٢٢٣٤).\n(١) شيبان بن عبد الرحمن التميمي، ثقة صاحب كتاب.\n(٢) أبو نصر اليمامي، ثقة ثبت لكنه يدلس ويرسل.\n(٣) ثقة مكثر.\n(٤) في (س): فجثثت، وهذِه الكلمة لها ألفاظ منها: فجئثت، فجثثت، وكلها روايات صحيحة. ومعنى الروايتين واحد أي: رُعبت. قال الكسائي: المجؤوث والمجثوث جميعًا: المرعوب، الفزع.\nانظر: \"غريب الحديث\" لأبي عبيد ١/ ٤٢٥، \"إكمال المعلم\" للقاضي عياض ١/ ٤٩٠ - ٤٩١، \"مشارق الأنوار\" للقاضي عياض ١/ ١٧٧.\n(٥) [٣٢٧٤] الحكم على الإسناد:\nضعيف جدًّا فيه جعفر بن عامر البغدادي، اتهمه ابن الجوزي بالكذب، غير أن =","vol":"28","page":16},{"text":"[٣٢٧٥] أخبرنا عبد الله بن حامد الوزان (١) قال: أخبرنا محمَّد بن جعفر بن يزيد الصيرفي (٢)، قال: حدثنا علي بن حرب الموصلي (٣) قال: حدثنا عبد الله (٤) بن يحيى العوفي (٥)، عن يونس (٦)، عن الزهري (٧) قال: سمعت أبا سلمة بن عبد الرحمن (٨) يقول: أخبرني جابر - ﵁ - أنَّه سمع رسول الله - ﷺ - يقول: \"فتر على الوحي مرة فبينا أنا أمشي؛ إذ سمعت صوتًا من السماء، فرفعت بصري قبل السماء، فإذا الملك الذي أتاني بحراء قاعد على كرسي بين السماء والأرض، فجثيت (٩) منه فرقًا حتى هويت إلى الأرض، فجئت إلى أهلي، قلت: زملوني (١٠)، فأنزل الله تعالى: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١)\n_________\n= متن الحديث ثابت كما تقدم.\nالتخريج:\nسبق ذكره في الرواية السابقة.\n(١) لم يذكر بجرح أو تعديل.\n(٢) أبو بكر المطيري، ثقة مأمون.\n(٣) صدوق فاضل.\n(٤) كذا، وكتب الناسخ فوقها عبد الرحمن، وهي كذلك في (س).\n(٥) في (س): العري، ولم أجده.\n(٦) ثقة إلا أن في روايته عن الزهري وهمًا قليلًا.\n(٧) محمَّد بن مسلم بن شهاب، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٨) ثقة مكثر.\n(٩) في (س): فجثثت.\n(١٠) زملوني: لفوني، يقال: تزمل بثوبه؛ إذا التف فيه.\nانظر: \"النهاية\" في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٨٣.","vol":"28","page":17},{"text":"قُمْ فَأَنْذِرْ﴾ الآيات\" (١).\n\n<span data-type=\"title\" id=toc-5932>٣ </span>- ﴿وَرَبَّكَ فَكَبِّرْ (٣) وَثِيَابَكَ فَطَهِّرْ﴾.\nقال عكرمة <span data-type=\"title\" id=toc-5931>(٢): </span>سُئل ابن عباس - ﵄ - عن هذِه الآية فقال: معناها لا تلبسها على معصية، ولا على غدرة، ثمَّ قال: أما سمعت قول غيلان بن سلمة الثقفي:\nوإني بحمد الله لا ثوب فاجر ... لبست ولا من غدرة أتقنع (٣)\nوالعرب تقول للرجل إذا وفّى وصدق؛ إنه طاهر الثياب، وإذا غدر ونكث إنه لدنس الثياب <span data-type=\"title\" id=toc-5933>(٤)</span>.\n_________\n(١) [٣٢٧٥] الحكم على الإسناد:\nرجاله ثقات خلا: عبد الرحمن بن يحيى العوفي لم أجده، وشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا.\nوالحديث صحيح.\nالتخريج:\nسبق تخريجه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٥،\nوعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥١ لسعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، وابن مردويه أيضًا.\n(٣) انظر: \"تهذيب اللغة\" للأزهري ٦/ ١٧٢، \"لسان العرب\" لابن منظور ٦/ ٥٠٦، \"تاج العروس\" للزبيدي ١٢/ ٤٤٨.\n(٤) قاله قتادة، أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٧، والطبري في \"جامع البيان\" ٢٩/ ١٤٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥١ لعبد بن حميد، وابن المنذر أيضًا.","vol":"28","page":18},{"text":"وقال أبي بن كعب - ﵁ -: لا تلبسها على عجب، ولا على ظلم، البسها وأنت بر طاهر (١).\nوقال إبراهيم (٢)، وقتادة (٣)، والضحاك (٤)، والشعبي (٥)، والزهري (٦)، ويمان: وثيابك فطهر من الذنب، والإثم، والمعصية.\nوقال أهل المعاني (٧): أراد طَهّر نفسك عن الذنوب، فكنى عن الجسم بالثياب؛ لأنها يشتمل عليه (٨)، كقول عنترة:\n_________\n(١) البغوي في \"معالم التنزيل\" ٨/ ٢٦٤، وذكره ابن قيم الجوزية في \"مدارج السالكين\" ٢/ ٢٢، وسليمان الجمل في \"الفتوحات الإلهية\" ٨/ ١٦٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٦ - ١٤٩.\nوعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٠ - ٤٥١ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أيضًا، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٤.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٧، والطبري في \"جامع البيان\" ٢٩/ ١٤٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥١ لعبد بن حميد، وابن المنذر أيضًا، وذكره الواحدي في \"الوسيط\" ٤/ ٣٨٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٤، وابن قيم الجوزية في \"مدارج السالكين\" ٢/ ٢٢.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٤، وابن قيم الجوزية في \"مدارج السالكين\" ٢/ ٢٢.\n(٦) المصدر السابق.\n(٧) مراد المصنف ﵀، وغيره من المفسرين بأهل المعاني أجاب عنها أبو عمرو ابن الصلاح بقوله: وحيث رأيت في كتب التفسير: قال أهل المعاني فالمراد به مصنفو الكتب في معاني القرآن، كالزجاج ومن قبله. وفي بعض كلام الواحدي: أكثر أهل المعاني: الفراء، والزجاج، وابن الأنباري قالوا: كذا. ا. هـ.\nانظر: \"البرهان في علوم القرآن\" للزركشي ١/ ٣٦٥، \"الإتقان\" للسيوطي ٣/ ٧٢٨.\n(٨) قاله: مجاهد، وقتادة. =","vol":"28","page":19},{"text":"فشككت بالرمح الطويل ثيابه ... ليس الكريم على القنا بمحرم (١)\nأي: نفسه.\nوقال آخر:\nثيابُ بني عوف طهارى نقية ... وأوجههم بيض المسافر غران (٢)\nأي: أنفس بني عوف.\nقال السدي: يقال للرجل إذا كان صالحًا إنه لطاهر الثياب، وإذا كان فاجرًا إنه لخبيث الثياب (٣).\n_________\n= مجاهد: ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٤٥ ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٣٨٠.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٧، والطبري في \"جامع البيان\" ٢٩/ ١٤٥، والزجاج في \"معاني القرآن\" ٥/ ٢٤٥ ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٣٨٠.\n(١) \"ديوانه\" (ص ٢٣)، \"أساس البلاغة\" للزمخشري (ص ٣٣٥)، \"لسان العرب\" لابن منظور ٤/ ٥٠٦. وفيه: بالرمح الأصم، وهو الموافق لـ (س)، والشك: الانتظام، والفعل شك يشك.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٤٥٢.\n(٢) البيت لامرئ القيس في \"ديوانه\" (ص ١٦٧)، \"أساس البلاغة\" للزمخشري (ص ٢٩٨)، \"لسان العرب\" لابن منظور ١/ ٢٤٦.\nوغُرّان: جمع أغر: وهو الأبيض. والمسافر: ما يظهر من الوجه.\nانظر: \"لسان العرب\" لابن منظور ٥/ ١٤، ٤/ ٣٦١.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٣٨٠، والسمعاني في \"تفسير القرآن\" ٦/ ٨٩، والبغويُّ في \"معالم التنزيل\" ٨/ ٢٦٤، والقرطبي ١٩/ ٦١.","vol":"28","page":20},{"text":"قال الشاعر:\nلا همَّ إن عامر بن جهم ... أو ذم حجا في ثياب دسم (١)\nيعني: أنَّه مدنس بالخطايا.\nوروى أبو روق، عن الضحاك: وعملك فأصلح (٢).\nوهي رواية فضيل بن عياض (٣)، عن منصور (٤)، عن مجاهد (٥) (٦).\nوقال سعيد بن جبير: وقلبك ونيتك فطهِّر (٧). ودليل هذا التأويل\n_________\n(١) البيت بلا نسبة في \"تهذيب اللغة\" للأزهري ١٢/ ٣٧٧، \"لسان العرب\" لابن منظور ١٢/ ١٩٩، \"تاج العروس\" للزبيدي ٢/ ١١١.\nوأوذم الحج: أوجبه. انظر: \"لسان العرب\" لابن منظور ١٢/ ٦٣٢.\nوالدسم: الوضر والدنس. والمعنى في ثياب وسخة.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ١٩٩.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٤، \"زاد المسير\" لابن الجوزي ٨/ ٤٠١، \"مدارج السالكين\" لابن قيم الجوزية ٢/ ٢٣.\n(٣) أبو علي التميمي الزاهد، ثقة عابد إمام.\n(٤) ابن المعتمر، ثقة ثبت وكان لا يدلس.\n(٥) ابن جبر، ثقة إمام في التفسير وفي العلم.\n(٦) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥١ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أيضًا.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٥، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ٤٠١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٢.","vol":"28","page":21},{"text":"قول امرئ القيس:\nوإن كنت قد ساءتك مني خليقة ... فسلي ثيابي من ثيابك تنسلي (١)\nأي: قلبي من قلبك.\nوقال الحسن (٢) والقرظي (٣): وخُلُقك فحسن.\nودليلهما قول الشاعر:\nويحيى لا يُلام بسوء خلق ... فيحيى طاهر الأثواب حر (٤)\nأي: حسن الأخلاق.\nوروى عطية، عن ابن عباس - ﵄ -: لا يكن ثيابك التي تلبس من\n_________\n(١) \"ديوانه\" (ص ١١٣).\nوانظر: \"أساس البلاغة\" للزمخشري (ص ٧٨)، \"لسان العرب\" لابن منظور ١/ ٢٤٦.\nوالنسول: سقوط الريش، والوبر، والصوف، والشعر.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٦٦٠.\n(٢) أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٢، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٥، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٣.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٥، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٣.\n(٤) ذكره القرطبي ١٩/ ٦٣، وأبو حيان في \"البحر المحيط\" ٨/ ٣٦٤، والألوسي في \"روح المعاني\" ١٦/ ٢٠٢، والشوكاني في \"فتح القدير\" ٥/ ٣٧٤. جميعهم دون نسبة. ولم أجده في مصادر اللغة ودواوين الشعر.","vol":"28","page":22},{"text":"مكسب غير طاهر (١).\nقال ابن سيرين، وابن زيد: نق ثيابك واغسلها بالماء، وطهرها من النجاسة، وذلك أن المشركين كانوا لا يتطهرون فأمره أن يتطهر ويطهر ثيابه (٢).\nقال الفراء: وسمعت بعضهم يقول طهرها بالأشنان (٣).\nوقال طاوس: وثيابك فقصر وشمره؛ لأنَّ تقصير الثياب طُهرة لها (٤). وقيل: وأهلك فطهرهم من الخطايا، بالوعظ، والتأديب (٥).\nوالعرب تسمي الأهل ثوبًا، ولباسًا، وإزارًا (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٦، وابن المنذر، وابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥١. وذكره الماوردي في \"النكت والعيون\" ٦/ ١٣٧ ولم ينسبه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٦ - ١٤٧ ورجحه، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٥، والواحدي في \"الوسيط\" ٤/ ٣٨٠.\n(٣) الأشنان هو: من الحمض المعروف، الذي يغسل به الأيدي.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ١٨، \"المصباح المنير\" للفيومي (ص ١٦).\nوالقول لم أعثر عليه في معانيه، ولا في كتب التفسير الأخرى.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٠، والزجاج في \"معاني القرآن\" ٥/ ٢٤٥، ولم ينسباه والبغويُّ في \"معالم التنزيل\" ٨/ ٢٦٥، والواحدي في \"الوسيط\" ٤/ ٣٨٠، والماوردي في \"النكت والعيون\" ٦/ ١٣٧.\n(٥) ذكره القشيري في \"لطائف الإشارات\" ٣/ ٦٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ٩/ ٦٣، والجمل في \"الفتوحات الإلهية\" ٨/ ١٦٢ ولم ينسبوه.\n(٦) انظر: \"الصحاح\" للجوهري ٣/ ١٢٣، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٧٣٤ - ٧٣٥)، \"لسان العرب\" لابن منظور ٦/ ٢٠٢.","vol":"28","page":23},{"text":"وقد مضى ذكره (١). وقال يحيى بن معاذ ﵀: طهر قلبك من مرض الخطايا وأشغال الدنيا، تجد حلاوة العبادة. فإن من لم يَصُنْ الجسم، لا يجد شهوة الطعام (٢).\nوقيل: طهر قلبك عما سوى الله تعالى (٣) (٤).\n\n<span data-type=\"title\" id=toc-5934>٥ </span>- قوله تعالى: ﴿وَالرُّجْزَ فَاهْجُرْ﴾\nقرأ الحسن (٥)، وعكرمة (٦)، ومجاهد (٧)،\n_________\n(١) عند تفسير قوله تعالى: ﴿هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ﴾ [البقرة: ١٨٧].\n(٢) ذكره أبو عبد الله السلمي في \"حقائق التنزيل\" مخطوط [٣٥٣/ أ] والقشيري في \"لطائف الإشارات\" ٣/ ٦٤٨، ولم ينسبه.\n(٣) لم أجده.\n(٤) قال ابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٢: واختلف المتأولون في معنى ﴿وَثِيَابَكَ فَطَهِّرْ﴾ فقال ابن سيرين، وابن زيد بن أسلم، والشافعيُّ وجماعة: هو أمر بتطهير الثياب حقيقة، وذهب الشافعي وغيره في هذِه الآية إلى وجوب غسل النجاسات من الثياب.\nوقال الجمهور: هذِه الألفاظ استعارة في تنقية الأفعال والنفس والعرض.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٧٧: وقد تشمل الآية جميع ذلك.\nقلت: وهو الأظهر؛ لأنَّ لفظ الثياب يُطلق على الملبوس ويطلق أيضًا على النفس وعلى القلب.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٤٠١، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٣، \"إتحاف فضلاء البشر\" للدمياطي (ص ٥٧١).\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٦٥، \"اللباب\" لابن عادل الدمشقي ١٩/ ٤٩٨، \"فتح القدير\" للشوكاني ٥/ ٣٧٤.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ٢٠٠، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٦٤.","vol":"28","page":24},{"text":"وحُميد (١)، وأبو جعفر (٢)، وشيبة (٣)، ويعقوب (٤) ﴿وَالرُّجْزَ﴾ بضم الراء، ومثله روى المفضل (٥)، وحفص (٦)، عن عاصم، واختاره أبو حاتم، وقرأ الباقون بكسر الراء (٧)، واختاره أبو عبيد قال: لأنها أفشى اللغتين وأكثرهما، وهما لغتان بمعنى واحد (٨).\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٦٤.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٢، \"معالم التنزيل\" البغوي ٨/ ٢٦٥.\n(٣) انظر: \"زاد المسير\" ابن الجوزي ٨/ ٤٠١، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٦٤.\n(٤) انظر: \"التذكرة\" لابن غلبون ٢/ ٦٠٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٢، \"معالم التنزيل\" البغوي ٨/ ٢٦٥.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٥٩)، \"التذكرة\" لابن غلبون ٢/ ٦٠٤، \"غرائب القرآن\" للنيسابوري ٦/ ٣٨٤.\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٦٥٩)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٧)، \"التيسير\" للداني (ص ١٧٥).\n(٧) وهم الجمهور منهم: عاصم، والأعمش، وشعبة.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٥٩)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٧)، \"التيسير\" للداني (ص ١٧٥). وهي قراءة متواترة أيضًا.\n(٨) انظر: \"معاني القرآن\" للفراء ٣/ ٢٠١، \"معاني القرآن\" للزجاج ٥/ ٢٤٥، وهو اختيار الطبري في \"جامع البيان\" ٢٩/ ١٤٧ حيث قال: والصواب من القول في ذلك: أنهما قراءتان معروفتان، فبأيتهما قرأ القارئ فمصيب، والضم والكسر في ذلك لغتان بمعنى واحد.\nوتوجيه القراءة: أن الحجة لمن قال بالضم: أنَّه جعله اسمًا لصنم، والمعنى: والأصنام فاهجر عبادتها، وحجة من قرأ بالكسر أنَّه جعل الرجز العذاب، =","vol":"28","page":25},{"text":"قال ابن عباس - ﵄ -: اترك المأثم (١).\nوقال مجاهد (٢)، وعكرمة (٣)، وقتادة (٤)، والزهري (٥)، وابن زيد (٦): والأوثان فاهجر، ولا تقربها، وهي رواية الوالبي عن ابن عباس - ﵄ - (٧).\nوقيل (٨): الزاي فيه منقلبة عن السين، والعرب تعاقب بين الزاي\n_________\n= والمعنى: أنَّه أمر أن يهجر ما يحل العذاب من أجله.\nانظر: \"جامع البيان\" للطبري ٢٩/ ١٤٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٧، \"الحجة\" لابن زنجلة (ص ٧٣٣).\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٥، \"النكت والعيون\" للماوردي ٦/ ١٣٧، في \"زاد المسير\" لابن الجوزي ٨/ ٤٠٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٧، والبغويُّ في \"معالم التنزيل\" ٨/ ٢٦٥، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ٤٠١.\n(٣) المصدر السابق.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٨، والطبري في \"جامع البيان\" ٢٩/ ١٤٧، والبغويُّ في \"معالم التنزيل\" ٨/ ٢٦٥ وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥١ لعبد بن حميد، وابن المنذر أيضًا.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٨، والطبري في \"جامع البيان\" ٢٩/ ١٤٧، والبغويُّ في \"معالم التنزيل\" ٨/ ٢٦٥.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٧، والبغويُّ في \"معالم التنزيل\" ٨/ ٢٦٥، وذكره ابن الجوزي في \"زاد المسير\" ٨/ ٤٠١.\n(٧) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٣٧، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٥.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٥، والسمعاني في \"تفسير القرآن\" ٦/ ٩٠، \"لسان العرب\" لابن منظور ٦/ ٩٥، \"الفتوحات الإلهية\" للجمل ٤/ ١٦٢.","vol":"28","page":26},{"text":"والسين لقرب مخرجيهما، ودليل هذا التأويل قوله تعالى: ﴿فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ﴾ (١).\nوقال أبو العالية، والربيع: ﴿وَالرُّجْزَ﴾ بضم الراء: الصنم، وبالكسر: النجاسة، والمعصية (٢).\nوقال الضحاك: يعني الشرك (٣).\nوقال ابن كيسان: يعني الشيطان (٤).\nوقال الكلبي: يعني العذاب (٥).\nومجاز الآية: اهجر ما أوجب لك العذاب من الأعمال (٦).\nوقيل: أسقط حُب الدنيا عن قلبك فإنَّه رأس كل خطيئة (٧).\n_________\n(١) الحج: ٣٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٥، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٦٥، \"التحرير والتنوير\" لابن عاشور ٢٩/ ٢٩٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٥، \"زاد المسير\" لابن الجوزي ٨/ ٤٠٢.\n(٤) ذكره القشيري في \"لطائف الإشارات\" ٣/ ٦٤٨، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠٢، ومحمد بن جزي في \"التسهيل لعلوم التنزيل\" (ص ١٦٠) ولم ينسباه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٥، والخفاجي في \"حاشية الشهاب\" ٩/ ٣٢٢، وأبو السعود في \"إرشاد العقل السليم\" ٩/ ٥٥ دون نسبة.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٧٨: وعلى كل تقدير فلا يلزم تلبسه بشيء من ذلك كقوله تعالى: ﴿يَاأَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ﴾، ﴿وَقَالَ مُوسَى لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ﴾. ا. هـ.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٥.\n(٧) ذكره الألوسي في \"روح المعاني\" ٢٩/ ١١٨، ولم ينسبه.","vol":"28","page":27},{"text":"وقيل: ونفسك فخالفها (١).\n\n<span data-type=\"title\" id=toc-5935>٦ </span>- قوله تعالى: ﴿وَلَا تَمْنُنْ﴾\nقراءة العامة: بإظهار التضعيف (٢)، وقرأ أبو السمال (٣) العدوي (ولا تَمُنَّ) مدغمة، مفتوحة، مؤكدة (٤).\n﴿تَسْتَكْثِرُ﴾.\nقراءة الحسن: بالجزم (٥) على جواب النهي، وهو رديء؛ لأنه ليس بجواب، وقرأ الأعمش: بالنصب على توهم لام (كي)، كأنه قال: لِتَسْتَكْثِرَ (٦).\n_________\n(١) ذكره الألوسي في \"روح المعاني\" ٢٩/ ١١٨، ولم ينسبه.\n(٢) وهم الجمهور.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٦٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٦٤، \"الدر المصون\" للسمين الحلبي ١٠/ ٥٣٥. وهي قراءة متواترة.\n(٣) في الأصل: أبو السماك، والمثبت من (س)، وكتب التراجم والرجال.\n(٤) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ٦٤)، \"إعراب الشواذ\" للعكبري ٢/ ٦٣٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٦٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٦٤، وهي قراءة غير متواترة.\n(٥) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (١٦٤)، \"المحتسب\" لابن جني ٢/ ١٣٧، \"إعراب الشواذ\" للعكبري ٢/ ٦٣٩، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٦٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٦٤، \"إتحاف فضلاء البشر\" للدمياطي (ص ٥٧١)، وهي قراءة متواترة.\n(٦) انظر: \"المحتسب\" لابن جني ٢/ ١٣٧، \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٦٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٦٤، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٣، \"الدر المصون\" للسمين الحلبي ١٠/ ٣٢٧. وهي قراءة غير متواترة.","vol":"28","page":28},{"text":"وقرأ الآخرون: بالرفع (١). واختلفوا في معنى الآية، فقال أكثر المفسرين فلا تُعط شيئًا لتعطى (٢) أكثر منه (٣).\nوقال قتادة: لا تعط شيئًا طمعًا لمجازاة الدنيا ومعاوضتها (٤).\nوقال القرظي: لا تعط مالك مصانعة (٥).\nقال الضحاك (٦)، ومجاهد (٧): كان هذا للنبي - ﷺ - خاصة.\n_________\n(١) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧١٩ ورجحه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٧، وأبو حيان \"البحر المحيط\" ٨/ ٣٦٤، الدمياطي \"إتحاف فضلاء البشر\" (ص ٥٧١).\n(٢) في (س): ما نصه: لتعطي وتأخذ أكثر منه.\n(٣) منهم: ابن عباس، وعكرمة، ومجاهد، وعطاء، وطاوس، وأبو الأحوص، وإبراهيم والضحاك، وقتادة وغيرهم.\nانظر: \"جامع البيان\" للطبري ٢٩/ ١٤٨ - ١٤٩، وابن فورك مخطوط [١٩٣/ أ] \"تفسير غريب القرآن\" لابن قتيبة (ص ٤٩٦)، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٧٨، واختاره.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٨، والطبري في \"جامع البيان\" ٢٩/ ١٤٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٣٨، والبغويُّ في \"معالم التنزيل\" ٨/ ٢٦٥.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٥، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٦، والشوكاني في \"فتح القدير\" ٥/ ٣٧٥.\n(٦) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٢، والطبري في \"جامع البيان\" ٢٩/ ١٤٩، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٥، والثعالبي في \"الجواهر الحسان\" ٥/ ٥١١.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٦، ومكي في \"مشكل إعراب القرآن\" (ص ٣٦٣) بنحوه، ولم ينسبه.","vol":"28","page":29},{"text":"وقال الضحاك: هما رباءان، حلال وحرام، فأما الحلال فالهدايا، وأما الحرام فالربا (١).\nوقال الحسن: ولا تمنن على الله بعملك فتستكثره (٢).\nقال الربيع: لا يكثرنّ عملك في عينك، فإنه فيما أنعم الله عليك وأعطاك قليل (٣).\nوقال ابن كيسان: لا تستكثر عملك فتراه في نفسك، إنما عملك مِنّةٌ من الله تعالى عليك؛ إذ جعل الله لك سبيلا إلى عبادته فعليك بذاك الشكر إذ هداك له (٤).\nوروى خصيف، عن مجاهد: ولا تضعف أن تستكثر من الخير، من قولهم حبل مئين؛ إذا كان ضعيفًا (٥). ودليله: قراءة ابن مسعود\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٨، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٥.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٨، والطبري في \"جامع البيان\" ٢٩/ ١٤٩ واختاره، وذكره ابن فورك ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٣٨، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٥. قال ابن عطية في \"البحر المحيط\" ٥/ ٣٩٣: وهذا من المن الذي هو تعديد اليد وذكرها.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٦، وابن كثير في \"تفسير القرآن العظيم\" ٤/ ٤٤١.\n(٤) ذكره القشيري في \"لطائف الإشارات\" ٣/ ٦٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٦، وابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٠١ بنحوه.\n(٥) أخرجه الطبري ٢٩/ ١٤٩، وذكره النحاس في \"إعراب القرآن\" ٥/ ٦٥ - ٦٦، وابن فورك، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٥.","vol":"28","page":30},{"text":"- ﵁ -: (ولا تمنن أن تستكثر) (١).\nوقال ابن زيد: معناه لا تَمْنن بالنبوة على الناس، فتأخذ عليها منهم أجرًا وعرضًا (٢) من الدنيا (٣) (٤).\n\n<span data-type=\"title\" id=toc-5936>٧ </span>- ﴿وَلِرَبِّكَ فَاصْبِرْ (٧)﴾\nقال زيد بن أسلم: إذا أعطيت عطية فأعطها لربك، واصبر حتي يكون هو الذي يُثيبك عليها (٥).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢٠١، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٤)، والسمعاني في \"تفسير القرآن\" ٦/ ٩٠، \"معالم التنزيل\" للبغوي ٨/ ٢٩٥، \"الكشاف\" للزمخشري ٦/ ٢٥٣، \"البحر المحيط\" لابن عطية ٥/ ٣٩٣، \"إعراب الشواذ\" للعكبري ٢/ ٦٤٠، وهي قراءة غير متواترة.\n(٢) في (س): وعوضًا.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٤٩، وذكره النحاس في \"إعراب القرآن\" ٥/ ٦٦، وابن فورك مخطوط [١٩٣/ أ]، والماوردي في \"النكت والعيون\" ٦/ ١٣٨، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٥.\n(٤) قال الطبري في \"جامع البيان\" ٢٩/ ١٥٠: وأولي هذِه الأقوال عندي بالصواب في ذلك قول من قال: معنى ذلك: ولا تمنن على ربك من أن تستكثر عملك الصالح. وإنما قلت ذلك أولي بالصواب؛ لأن ذلك في سياق آيات تقدم فيهن أمر الله نبيه - ﷺ - بالجد في الدعاء إليه والصبر على ما يلقي من الأذى فيه، فهذِه بأن تكون من أنواع تلك أشبه منها بأن تكون من غيرها.\nوقال ابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٠١: فإن قيل هذا النهي مختص بالرسول - ﷺ - أو يتناول الأمة؟\nفالجواب: أنّ ظاهر اللفظ قرينة الحال لا تفيد العموم؛ لأنه - ﷺ - إنما نهي عن ذلك تنزيهًا لمنصب النبوة، وهذا المعني غير موجود في الأمة. ا. هـ.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٦٨، \"اللباب\" لابن عادل الدمشقي =","vol":"28","page":31},{"text":"وقال مجاهد: واصبر لله على ما أوذيت (١).\nوقال ابن زيد: حُمّلت أمرًا عظيمًا، محاربة العرب، ثم العجم، فاصبر عليه لله (٢).\nوقيل: على أوامر الله ونواهيه (٣).\nوقيل: فاصبر على موارد القضاء لأجل الله ﷿ (٤).\nوقيل: فارق الملامة والسّآمة (٥).\nوقيل: فاصبر على البلوى، فإنه يمتحن أحباءه وأصفياءه (٦).\n* * *\n_________\n= ١٩/ ٥٠١، \"فتح القدير\" للشوكاني ٥/ ٣٧٥.\n(١) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٣٨، والسمعاني في \"تفسير القرآن\" ٦/ ٩٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٠، والماوردي في \"النكت والعيون\" ٦/ ١٣٨، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٦.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٨، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٨ ولم ينسبوه.\n(٤) ذكره السلمي في \"حقائق التفسير\" [٣٥٣/ أ] بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٦ ولم ينسباه.\n(٥) ذكره السلمي في \"حقائق التفسير\" بنحوه [٣٥٣/ أ] بنحوه.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٨، والشوكاني في \"فتح القدير\" ٥/ ٣٧٥ ولم ينسباه.\nقال ابن عاشور في \"التحرير والتنوير\" ٢٩/ ٣٠٠: فهذِه ست وصايا أوصى الله بها رسوله - ﷺ - في مبدأ رسالته، وهي من جوامع القرآن أراد الله بها تزكية رسوله وجعلها قدوة لأمته. ا. هـ.","vol":"28","page":32},{"text":"<span data-type=\"title\" id=toc-5937>٨ </span>- ﴿فَإِذَا نُقِرَ فِي النَّاقُورِ﴾ أي: نفخ في الصور (١).\n[٣٢٧٦] حدثنا أبو محمد الحسن بن أحمد المخلدي (٢) قال: حدثنا أبو الحسن علي بن أحمد المحفوظي (٣) قال: حدثنا عبد الله بن هاشم (٤) قال: حدثنا أسباط بن محمد القرشي (٥)، عن مُطرف (٦)، عن عطية (٧)، عن ابن عباس - ﵄ - في قول الله ﷿: ﴿فَإِذَا\n_________\n(١) قاله: ابن عباس، ومجاهد، والضحاك، وعكرمة، والحسن، وقتادة، والربيع، وابن زيد.\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥١، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٢.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥١.\nعكرمة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٢، والطبري في \"جامع البيان\" ٢٩/ ١٥١.\nالحسن: أخرجه الطبري في \"جامع البيان\" ٢/ ١٥١.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٨، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٢، والطبري في \"جامع البيان\" ٢٩/ ١٥١.\nالربيع: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥١.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٢.\n(٢) إمام صدوق مسند عدل.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) ابن حيان العبدي، ثقة.\n(٥) ثقة.\n(٦) ابن طريف الحارثي، ثقة فاضل.\n(٧) العوفي، صدوق يخطئ كثيرًا، وكان شيعيًا مدلسًا.","vol":"28","page":33},{"text":"نُقِرَ فِي النَّاقُورِ (٨)﴾ قال: قال رسول الله - ﷺ -: \"كيف أنعم وصاحب القرن قد التقم القرن، وحنى جبهته، يستمع متى يُؤمر فينفخ\"، فقال أصحاب رسول الله - ﷺ - ورضي عنهم: كيف نقول؟ قال: \"قولوا: حسبنا الله ونعم الوكيل على الله توكلنا\" (١).\n_________\n(١) [٣٢٧٦] الحكم على الإسناد:\nضعيف، فيه عطية العوفي: يخطئ كثيرًا، والمحفوظي: لم أجد فيه جرحًا ولا تعديلًا والحديث بمجموع طرقه حسن لغيره.\nالتخريج:\nهذا الحديث يرويه عطية العوفي عن ابن عباس، ويرويه عنه ثلاثة:\n١ - مطرف بن طريف:\nرواه المصنف، وأحمد في \"المسند\" ١/ ٣٢٦ (٣٠٠٨)، وابن أبي شيبة في \"المصنف\" ١٠/ ٣٥٢ (١٠)، ومن طريقه الطبراني في \"المعجم الكبير\" ١٢/ ١٢٨ (١٢٦٧١)، ورواه أيضًا الطحاوي في \"شرح مشكل الآثار\" ١٣/ ٣٨١ (٥٣٤٧)، والطبري في \"جامع البيان\" ١٦/ ٣٠، ٢٩/ ١٥٠، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٧٩، والحاكم في \"المستدرك\" ٤/ ٦٠٣، كلهم من طرق عن أسباط بن محمد. وفي إسناد الحاكم في المطبوع هناك سقط واستدرك من \"إتحاف الخيرة المهرة\" لابن حجر ٧/ ٤٦٣.\nورواه الطبري في \"جامع البيان\" ١٦/ ٢٩، ٢٩/ ١٥٠ من طريق ابن فضيل.\nوالطبراني في \"المعجم الكبير\" ١٢/ ١٢٨ من طريق أبي عوانة.\nثلاثتهم: أسباط، وابن فضيل، وأبو عوانة، عن مطرف بن طريف.\n٢ - ذوّاد بن علبة:\nرواه الطحاوي في \"شرح مشكل الآثار\" ١٣/ ٣٨٢ (٥٣٤٨) من طريق أبي غسان مالك بن إسماعيل عن ذاود به. وقال أبو غسان: وقال غيره: عن أبي سعيد.\nوذواد: ضعيف كما في \"تقريب التهذيب\" لابن حجر (١٨٤٤).\n٣ - الحسن بن عطية العوفي: =","vol":"28","page":34},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه الطبري في \"جامع البيان\" ٢٩/ ١٥١ بإسناد العوفيين المسلسل بالضعفاء عن الحسن بن عطية به.\nقلت: والحديث عن ابن عباس كما ترى مداره على عطية العوفي. وهو صدوق يخطئ كثيرًا، ولكن له شواهد من حديث جماعة من الصحابة منهم: (أبو سعيد الخدري، وزيد بن أرقم، وجابر بن عبد الله، والبراء بن عازب، وأنس بن مالك.\n١ - أما حديث أبي سعيد: فقد رواه عنه اثنان:\nأ- عطية العوفي: ورواه عنه ثمانية:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ١٧٥، وعنه أحمد في \"المسند\" ٣/ ٧٣ (١١٦٩٦).\nورواه أبو نعيم في \"حلية الأولياء\" ٧/ ١٤٧ (٩٩٦٤)، والبغوي في \"معالم التنزيل\" ٣/ ١٥٧، وفي \"شرح السنة\" ١٥/ ١٠٣ (٤٢٩٩) من طريق أبي حذيفة. كلاهما: عبد الرزاق، وأبو حذيفة، عن سفيان الثوري، عن سليمان الأعمش. ورواه الطحاوي في \"مشكل الآثار\" ١٣/ ٣٨١ (٥٣٤٦)، وأبو الشيخ في \"العظمة\" ٣/ ٨٥٤ (٣٩٧) من طريق روح بن عبادة.\nورواه الطبراني في \"المعجم الأوسط\" ١/ ٤٩ (٤٥) من طريق زهير بن عباد.\nكلاهما: روح، وزهير، عن سفيان بن عيينة، عن عمار الدهني.\nورواه الترمذي، كتاب التفسير، باب ومن سورة الزمر (٣٢٤٣)، وأحمد في \"المسند\" ٣/ ٧ (١١٠٣٩)، وعبد بن حميد في \"المنتخب\" (ص ٢٧٩) (٨٨٦)، والحميدي في \"المسند\" ٢/ ٣٣٢ (٧٥٤) ومن طريقه أبو نعيم في \"حلية الأولياء\" ٧/ ٣٦٤ (١٠٨٦٢)، والحاكم في \"المستدرك\" ٤/ ٦٠٣، كلهم من طريق سفيان بن عيينة، عن مطرف.\nورواه ابن ماجه، كتاب الزهد، باب صفة أمة محمد (٤٢٧٣)، من طريق عباد بن العوام، والطبري في \"جامع البيان\"، ١٦/ ٢٩ من طريق حفص.\nكلاهما عن الحجاج.\nورواه الطحاوي في \"شرح مشكل الآثار\" ١٣/ ٣٨٥ (٥٣٤٥) من طريق أحمد بن =","vol":"28","page":35},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أبي شعيب، وأبو الشيخ في \"العظمة\" ٣/ ٨٥٢ (٣٩٦) من طريق أبي طالب الجرجاني، كلاهما عن موسى بن أعين، عن عمران البارقي.\nورواه الطبري في \"جامع البيان\" ١٦/ ٣٠ من طريق شعيب بن حرب، وعبد الله بن المبارك في الزهد (ص ٤٣٣) (٥٩٧)، ومن طريقه الترمذي، كتاب صفة القيامة، باب ما جاء في شأن الصور (٢٤٣١)، والبغوي في \"شرح السنة\" ١٥/ ١٠٢ (٤٢٩٨)، كلاهما: شعيب، وابن المبارك، عن خالد بن طهمان.\nورواه الطبري في \"جامع البيان\" ١٦/ ٢٩ من طريق يحيى بن أبي بكير، عن مالك بن مغول.\nورواه أبو نعيم في \"حلية الأولياء\" ٥/ ١٢١ (٦٥٦٠) من طريق سفيان الثوري، عن عمرو بن قيس ثمانيتهم الأعمش، وعمار، ومطرف، والحجاج، وعمران، وخالد، ومالك، وعمرو، عن عطية العوفي به.\nوهذا الحديث يرويه عطية تارة عن ابن عباس، وتارة عن أبي سعيد، وأخشى أن يكون هذا من خطئه الكثير. والله أعلم.\nب- أبو صالح: ويرويه عن الأعمش، وعن الأعمش يرويه أربعة:\nرواه الطحاوي في \"شرح مشكل الآثار\" ١٣/ ٣٧٨ (٥٣٤٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ١٠٥ (٨٢٣)، وأبو يعلى في \"المسند\" ٢/ ٣٣٩ (١٠٨٤) من طرق عن عثمان بن أبي شيبة، ومحمد بن جعفر الوركاني، ورواه الطحاوي في \"شرح مشكل الآثار\" ١٣/ ٣٧٨ (٥٣٤٢) من طريق إسحاق بن أبي إسرائيل.\nثلاثتهم: عثمان، وإسحاق، والوركاني عن جرير بن عبد الحميد.\nورواه الطحاوي في \"شرح مشكل الآثار\" ١٣/ ٣٧٩ (٥٣٤٤) من طريق أحمد الحراني، عن موسى بن أعين.\nورواه الحاكم في \"المستدرك\" ٤/ ٦٠٣ من طريق إسماعيل التيمي. وهو ضعيف.\nورواه الخطيب في \"تاريخ بغداد\" ٤/ ١٣٣ من طريق أبي مسلم.\nأربعتهم: جرير، وأبو مسلم، وإسماعيل، وموسى عن الأعمش، عن أبي صالح به. =","vol":"28","page":36},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= قال الحاكم: لولا أن التيمي على الطريق لحكمت للحديث بالصحة على شرط الشيخين.\nقلت: وفي بعض طرق الحديث كما عند الطحاوي: الأعمش عن أبي صالح، عن أبي هريرة.\nوسيأتي بيان ما في هذا الطريق قريبًا إن شاء الله تعالى.\n٢ - زيد بن أرقم:\nرواه الطبراني في \"المعجم الكبير\" ١٢/ ١٢٨ من طريق داود بن رشيد، وابن عدي في \"الكامل\" ٣/ ٨٩١ من طريق أيوب الوزان، كلاهما عن محمد بن ربيعة، عن خالد بن طهمان، عن عطية العوفي، عن زيد بن أرقم به.\nقلت: وعطية ضعيف كما سبق.\n٣ - جابر بن عبد الله:\nرواه أبو نعيم في \"حلية الأولياء\" ٣/ ٢٢١ (٣٧٧٤) من طريق سفيان، عن جعفر بن محمد، عن أبيه، عن جابر به.\n٤ - البراء بن عازب:\nرواه الخطيب في \"تاريخ بغداد\" ١/ ٤٠١ من طريق عبد الأعلى بن أبي المساور، عن عدي بن ثابت، عن البراء بن عازب.\nوعبد الأعلى: متروك، وكذبه ابن معين كما في \"تقريب التهذيب\" لابن حجر (ص ٢٧٤).\n٥ - أنس بن مالك:\nرواه الخطيب في \"تاريخ بغداد\" ٥/ ٣٦١ من طريق عفان، عن همام، عن قتادة، عن أنس به.\nورجاله ثقات عدا شيخ الخطيب ليس فيه جرح ولا تعديل، قاله الألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ٦٨.\nقلت: هذا غاية ما وقفت عليه من طرق الحديث، وشواهده، وحاصل الأمر فيه ما يلي:\nأن عطية العوفي رواه على وجوه ثلاثة: قتادة عن ابن عباس، وتارة عن أبي سعيد، وتارة عن زيد بن أرقم، وهو مضطرب في كل ذلك، ولعل الترمذي حين =","vol":"28","page":37},{"text":"<span data-type=\"title\" id=toc-5938>٩ </span>- ﴿فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ (٩) عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ﴾\n[٣٢٧٧] أخبرنا أبو جعفر البوناباذي الخلقاني (١) قال: حدثنا أبو العباس أحمد بن هارون الفقيه (٢) قال: حدثنا عمران بن موسى (٣)\n_________\n= حسن الحديث قصد به الحسن لغيره لمتابعة أبي صالح له.\nوأما طريق أبي صالح ففي بعض أسانيدها إليه ضعف إلا أن منها جرير بن عبد الحميد، عن الأعمش عنه. وهذا سند صحيح على شرط الشيخين كما قاله الشيخ الألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ٦٧.\nوخلاصة القول: ثبوت الحديثين عن أبي سعيد الخدري، وضعفه عن غيره، ومنها حديث ابن عباس الذي أخرجه المصنف. والله أعلم.\nغريب الحديث:\nكيف أنعم: أي كيف أتنعم، من النعمة بالفتح، وهي: المسرة، والفرح، والترفه.\nانظر: \"الصحاح\" للجوهري ٥/ ٢٠٤٢، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٧١، \"القاموس المحيط\" للفيروزآبادي (ص ١١٦٢).\nوحنى: أي: عطفه. يقال: حناه حنوا وحناه: عطفه. فانحنى وتحنى: انعطف. انظر: \"الصحاح\" للجوهري ٦/ ٢٣٢١، \"المجموع المغيث\" لأبي موسى المديني ١/ ٥١٥، \"القاموس المحيط\" للفيروزآبادي (ص ١٢٧٧).\n(١) محمد بن علي بن أحمد، لم أجده.\n(٢) لم أجده.\n(٣) عمران بن موسى بن مجاشع الجرجاني السختياني، أبو إسحاق، سمع من هدبة بن خالد، وشيبان بن فروخ، وإبراهيم بن المنذر، وغيرهم، وحدث عنه إبراهيم بن يوسف الهسنجاني، وأبو عبد الله بن الأخرم وغيرهم، قال الحاكم: هو محدث ثبت مقبول، كثير التصانيف والرحلة، وقال عنه الإسماعيلي: صدوق محدث البلد في زمانه، وقال عنه الذهبي: الإمام المحدث، الحجة، الحافظ. انظر: \"الأنساب\" للسمعاني ٣/ ٢٣٣، \"تذكرة الحفاظ\" ٢/ ٧٦٢، \"سير أعلام النبلاء\" ١٤/ ١٣٦.","vol":"28","page":38},{"text":"قال: حدثنا هدبة بن خالد القيسي (١) قال: حدثنا أبو جناب (٢) القصاب قال: أمَّنا زُرارة بن أوفى (٣) ﵀ فلمّا بلغ: ﴿فَإِذَا نُقِرَ فِي النَّاقُورِ﴾ الآية خرَّ ميتًا (٤).\n_________\n(١) ثقة عابد، تفرد النسائي بتليينه.\n(٢) في الأصل، (س): أبو حباب، والصحيح ما أثبته من كتب التراجم والرجال، وهو عون بن ذكوان الحرشي البصري، روى عن: زرارة بن أوفى، وعمرو بن هرم، وزياد النميري، وعامر الأحول وغيرهم، وعنه: يزيد بن هارون، وهدبة بن خالد وأخى البصرة، وثقه أحمد وابن معين، وقال أبو حاتم: لا بأس به صالح الحديث، وقال الدارقطني: متروك، انظر: \"الجرح والتعديل\" ٦/ ٣٨٧، \"الإكمال\" لابن ماكولا ٢/ ١٣٥، \"ميزان الاعتدال\" ٣/ ٣٠٥.\n(٣) ثقة عابد.\n(٤) [٣٢٧٧] الحكم على الإسناد:\nفيه أحمد بن هارون الفقيه، وشيخ المصنف لم أجدهما، وأبو جناب وثق، إلا أن ابن طاهر قال: قال الدارقطني: متروك.\nالتخريج:\nهذا الأثر يحكيه عن زرارة اثنان:\n١ - أبو جناب القصاب:\nرواه المصنف من طريق عمران بن موسى، وابن حبان في \"الثقات\" ٤/ ٢٦٦، وأبو هلال العسكري في \"تصحيفات المحدثين\" ٢/ ٤٣٧ من طريق أحمد بن منيع، وعبد الله بن أحمد في \"زوائد الزهد\" (ص ٣٥١)، ومن طريقه ابن أبي عاصم في \"الزهد\" ٢/ ٢٤٧، وأبو نعيم في \"حلية الأولياء\" ٢/ ٢٩٣.\nأربعتهم: عمران، وابن حبان، وابن منيع، وعبد الله، عن هدبة بن خالد، عن أبي جناب به.\n٢ - بَهْز بن حكيم:\nرواه ابن سعد في \"الطبقات الكبرى\" ٧/ ١٥٠ من طريق إسحاق بن أبي إسرائيل، =","vol":"28","page":39},{"text":"<span data-type=\"title\" id=toc-5940>١١ </span>- قوله تعالى: ﴿ذَرْنِي وَمَنْ خَلَقْتُ﴾\nأي: خلقته في بطن أمه ﴿وَحِيدًا﴾ فريدًا لا مال له ولا ولد، نزلت في الوليد بن المغيرة المخزومي (١).\n_________\n= والحاكم في \"المستدرك\" ٢/ ٥٠٦ من طريق إسحاق بن إبراهيم، ومن طريقه البيهقي في \"شعب الإيمان\" ١/ ٥٣١، وعبد الله بن أحمد في زوائد \"الزهد\" (ص ٣٥٢) من طريق روح بن عبد المؤمن، ومن طريقه أبو نعيم في \"حلية الأولياء\" ٢/ ٢٩٣، وابن أبي عاصم في \"الزهد\" ٢/ ٢٤٧، ورواه أبو بكر الدينوري في \"المجالسة\" ١/ ٤٤٨، وابن قتيبة في \"عيون الأخبار\" ٢/ ٧٣١ - ٧٣٢، كلاهما من طريق محمد بن عبيد.\nورواه محمد بن خلف المشهور بوكيع في \"أخبار القضاة\" ١/ ٢٩٤ من طريق يحيى بن محمد بن أعين.\nكلهم عتاب، ومحمد بن عبد الله، ويحيى، عن بهز بن حكيم به.\nوقد صحح الذهبي في \"سير أعلام النبلاء\" ٤/ ٥١٦ هذا الأثر. وذكره ابن الجوزي في \"صفة الصفوة\" ٣/ ١٦٢.\n(١) قاله ابن عباس، وابن جبير، ومجاهد، والضحاك، وقتادة، وابن زيد.\nابن عباس: أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٣، والطبري في \"جامع البيان\" ٢٩/ ١٥٢، وذكره عبد الرحمن السهيلي في \"التعريف والإعلام فيما أبهم في القرآن من الأسماء والأعلام\" (ص ٣٥٨).\nابن جبير: أخرجه سعيد بن منصور، وابن المنذر، وابن أبي حاتم في كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٤.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٣ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٣٩، والواحدي في \"الوسيط\" ٤/ ٣٨١، ولم ينسباه.\nقتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٣، والطبري =","vol":"28","page":40},{"text":"قال ابن عباس: وكان يسمى الوحيد في قومه (١).\n\n<span data-type=\"title\" id=toc-5941>١٢ </span>- ﴿وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا﴾ أي: كثيرا (٢).\nوقيل: هو ما يُمد بالنماء، كالزرع، والضرع، والتجارة (٣).\nواختلفوا في مبلغه:\nفقال مجاهد (٤)، وسعيد بن جبير (٥): ألف دينار.\nوقال قتادة: أربعة آلاف دينار (٦).\n_________\n= في \"جامع البيان\" ٢٩/ ١٥٢.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٣٩، والواحدي في \"الوسيط\" ٤/ ٣٨١، ولم ينسباه.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠١، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٦، والزمخشري في \"الكشاف\" ٦/ ٢٥٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٤، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٦٩.\n(٢) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٥٣ ورجحه، وابن فورك، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٦، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠٤.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٤٠، والواحدي في \"الوسيط\" ٤/ ٣٨٢ ورجحه، والسمعاني في \"تفسير القرآن\" ٦/ ٩٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٦ ولم ينسبه.\n(٤) أخرجه الفراء في \"معاني القرآن\" ٣/ ٢٠١، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٩، والطبري في \"جامع البيان\" ٢٩/ ١٥٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٣ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، وذكره ابن فورك، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٣، وذكره ابن فورك، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٤.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٦، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٤.","vol":"28","page":41},{"text":"وقال سفيان الثوري: ألف ألف دينار (١).\nوقال النعمان بن سالم: كان ماله أرضًا (٢).\nوقال ابن عباس - ﵄ -: تسعة آلاف مثقال فضة (٣).\nوقال مقاتل: كان له بستان بالطائف، لا ينقطع ثماره شتاء ولا صيفًا، دليله: ﴿وَظِلٍّ مَمْدُودٍ (٣٠)﴾ (٤).\nوروى ابن جريج (٥)، عن عطاء (٦)، عن عمر (٧) - ﵁ - في قوله ﷿: ﴿وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا (١٢)﴾ (٨) قال: غلة شهر بشهر (٩).\n_________\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٤، والطبري في \"جامع البيان\" ٢٩/ ١٥٣، وذكر أربعة آلاف، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٣، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٤، وذكره ابن فورك، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧٠.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٦، والزمخشري في \"الكشاف\" ٦/ ٢٥٥، ولم ينسبه، والجمل في \"الفتوحات الإلهية\" ٨/ ١٦٤.\n(٤) \"تفسير مقاتل\" (ص ٤٩٤)، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٦، \"زاد المسير\" لابن الجوزي ٨/ ٤٠٥.\n(٥) ثقة فقيه فاضل، كان يدلس ويرسل.\n(٦) ابن أبي رباح، ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٧) في (س): ابن عمر. وعامة المصادر كما في الأصل.\n(٨) الواقعة: ٣٠.\n(٩) الحكم على الإسناد:\nرجاله ثقات إلا أنه مرسل، عطاء لم يسمع من عمر ولا من ابنه عبد الله، إلا أنه ثابت من قول عطاء.","vol":"28","page":42},{"text":"<span data-type=\"title\" id=toc-5942>١٣ </span>- ﴿وَبَنِينَ شُهُودًا (١٣)﴾ حضورا معه بمكة، لا يغيبون عنه (١).\nقال سعيد بن جبير: كانوا ثلاثة عشر ولدا (٢).\n_________\n= انظر: \"المراسيل\" لابن أبي حاتم (ص ١٢٨).\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٣، وابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٤، والدينوري في \"المجالسة\" ٨/ ١١٢، وابن أبي الدنيا في \"إصلاح المال\" (ص ٤٤) (٨٩)، وإسناده ضعيف، وابن عدي في \"الكامل\" ٣/ ٤٠٢، وذكره ابن فورك، والماوردي في \"النكت والعيون\" ٦/ ١٣٩، والسمعاني في \"تفسير القرآن\" ٦/ ٩١.\nغريب الأثر:\nالغلة: واحدة الغلات، وهي: الدخل الذي يحصل من الزرع والثمر، واللبن، والإجارة والنتاج ونحو ذلك.\nانظر: \"الصحاح\" للجوهري ٥/ ١٧٨٣، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٤٢، \"القاموس المحيط\" للفيروزآبادي (ص ١٠٣٩).\nقال الطبري في \"جامع البيان\" ٢٩/ ١٥٣: والصواب من القول في ذلك أن يقال كما قال الله: ﴿وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا (١٢)﴾ وهو الكثير الممدود عدده أو مساحته. ا. هـ.\nوقال ابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٤: وهذا مد في العدد.\nقلت: وهذا أدق في التعبير، بل لا فائدة من معرفة المقدار المشار إليه تحديدًا.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠١، والزجاج في \"معاني القرآن\" ٥/ ٢٤٦ ولم ينسباه، والماوردي في \"النكت والعيون\" ٦/ ١٤٠ عن السدي، والواحدي في \"الوسيط\" ٤/ ٣٨٢.\n(٢) أخرجه سعيد بن منصور، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٤٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٤.","vol":"28","page":43},{"text":"وقال مجاهد (١)، وقتادة (٢): كانوا عشرة.\nوقال مقاتل: كانوا سبعة كلهم رجال وهم: الوليد بن الوليد، وخالد بن الوليد، وعمارة بن الوليد، وهشام بن الوليد، والعاص ابن الوليد، وقيس بن الوليد، وعبد شمس بن الوليد، أسلم منهم ثلاثة: خالد، وهشام، وعمارة (٣) ﵃. قالوا: فما زال الوليد بعد نزول هذِه الآية في نقصان من ماله وولده حتى هلك (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٣ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، وذكره ابن فورك، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٧، وابن كثير ١٤/ ١٨٠ ورجحه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٧، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٤، \"زاد المسير\" لابن الجوزي ٨/ ٤٠٥.\n(٣) الصواب أن عمارة لم يسلم، وإنما مات كافرًا، ذكر ذلك الحافظ ابن حجر في \"الإصابة\" ٥/ ٢١٦، وقال الألوسي في \"روح المعاني\" ٢٩/ ١٢٢: واختلفت الرواية فيه (أي عمارة) أنه قتل يوم بدر أو قتله النجاشي لجناية نسبت إليه في حرم الملك، قال: والروايتان متفقتان على أنه قتل كافرًا ورواية الثعلبي عن مقاتل لا تصلح، ونص ابن حجر أن ذلك غلط، وقد وقع في هذا الغلط صاحب \"الكشاف\"، وتبعه فيه من تبعه. ا. هـ.\nوممن تبعه: البغوي في \"معالم التنزيل\" ٨/ ٢٦٧، والخازن في \"لباب التأويل\" ٤/ ٣٦٣، وأبو حيان في \"البحر المحيط\" ١٠/ ٣٢٩.\nوانظر: قصة موت عمارة بن الوليد في: \"نسب قريش\" للزبيري (ص ٣٢٢)، \"التبيين في أنساب القرشيين\" لابن قدامة المقدسي (ص ٣١٤، ٣١٥)، \"الإصابة\" لابن حجر ٥/ ٢١٦.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٧، وذكره الزمخشري في \"الكشاف\" ٦/ ٢٥٥، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧١.","vol":"28","page":44},{"text":"<span data-type=\"title\" id=toc-5943>١٤ </span>- ﴿وَمَهَّدْتُ لَهُ تَمْهِيدًا﴾ أي: بسطت له في العيش بسطا (١).\nوقال ابن عباس - ﵄ -: يعني المال بعضه على بعض كما يُمهد الفرش (٢).\n\n<span data-type=\"title\" id=toc-5944>١٥ </span>- ﴿ثُمَّ يَطْمَعُ﴾ يرجو ﴿أَنْ أَزِيدَ﴾ مالا وولدًا، وتمهيدًا في الدنيا (٣).\n\n<span data-type=\"title\" id=toc-5945>١٦ </span>- ﴿كَلَّا﴾\nقطع الرجاء عما كان يطمع فيه، ويكون متصلًا بالكلام الأول (٤)،\n_________\n(١) قاله مجاهد، وسفيان:\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٣ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا.\nسفيان: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٤، وذكره الواحدي في \"الوسيط\" ٤/ ٣٨٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٧ ولم ينسباه، وابن عطية في \"المحرر الوجيز\" ١٦/ ١٥٨.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٧ عن الكلبي، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧٠، وأبو حيان في \"البحر المحيط\" ١٠/ ٣٢٩ كلاهما عن مجاهد.\n(٣) قاله: مقاتل، والكلبي:\nمقاتل: في \"تفسيره\" (ص ٤٩٤)، وذكره الطبري في \"جامع البيان\" ٢٩/ ١٥٤، والماوردي في \"النكت والعيون\" ٦/ ١٤٠، والواحدي في \"الوسيط\" ٤/ ٣٨٢ ولم ينسبوه، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠٥، والرازي في \"مفاتيح الغيب\" ٣٠/ ١٩٩.\nالكلبي: ذكره الطبري في \"جامع البيان\" ٢٩/ ١٥٤، والماوردي في \"النكت والعيون\" ٦/ ١٤٠، والواحدي في \"الوسيط\" ٤/ ٣٨٢ ولم ينسبوه، والرازي في \"مفاتيح الغيب\" ٣٠/ ١٩٩.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٥٤، والزمخشري في \"الكشاف\" ٦/ ٢٥٥، =","vol":"28","page":45},{"text":"وقيل قسم أي: حق، ويكون ابتداء (١).\n﴿إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا﴾ معاندًا (٢).\n\n<span data-type=\"title\" id=toc-5946>١٧ </span>- ﴿سَأُرْهِقُهُ صَعُودًا﴾ سأكلفه مشقة من العذاب لا راحة له منها (٣).\n[٣٢٧٨] أخبرنا ابن فنجويه (٤) قال: حدثنا أحمد بن جعفر (٥) بن حمدان بن عبد الله (٦) قال: حدثنا أبو عامر حامد بن سعدان (٧) قال:\n_________\n= وابن عطية في \"المحرر الوجيز\" ١٦/ ١٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧١.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٩/ ٧١.\n(٢) قاله: مجاهد، وسفيان:\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٣ - ٤٥٤ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا.\nسفيان: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٥.\n(٣) قاله: مجاهد، وقتادة، وابن زيد:\nمجاهد: أخرجه عبد بن حميد، والطبري في \"جامع البيان\" ٢٩/ ١٥٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٣ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٤١.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٧ ولم ينسبه.\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) في الأصل: حفص، والمثبت من (س).\n(٦) القطيعي، ثقة.\n(٧) قال ابن المنادي: مستور صالح ثقة.","vol":"28","page":46},{"text":"حدثنا أحمد بن صالح (١) قال: حدثنا عبد الله بن وهب (٢) قال: أخبرني عمرو (٣)، عن درّاج (٤)، عن أبي الهيثم (٥)، عن أبي سعيد الخدري - ﵁ -، عن رسول الله - ﷺ - قال: \"الصَّعُود: جبل من النار يتصعَّدُ فيه سبعين خريفًا، ثم يهوي في ذلك أبدا\" (٦).\n_________\n(١) المصري، أبو جعفر ابن الطبري، ثقة حافظ.\n(٢) أبو محمد القرشي المصري، ثقة حافظ عابد.\n(٣) عمرو بن الحارث بن يعقوب، ثقة فقيه حافظ.\n(٤) ابن سمعان، صدوق في حديثه عن أبي الهيثم ضعف.\n(٥) سليمان بن عمرو المصري، ثقة.\n(٦) [٣٢٧٨] الحكم على الإسناد:\nضعيف؛ دراج بن سمعان: ضعيف في روايته عن أبي الهيثم.\nالتخريج:\nهذا الحديث مداره على دراج، عن أبي الهيثم، عن أبي سعيد.\nوعن دراج يرويه اثنان:\n١ - عمرو بن الحارث.\n٢ - عبد الله بن لهيعة:\n١ - عمرو بن الحارث: ورواه عن اثنان: عبد الله بن وهب، ورشدين بن سعد.\nأ- عبد الله بن وهب:\nرواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٥٠٨ (٧٤٦٧).\nورواه الطبري في \"جامع البيان\" ٢٩/ ١٥٥ من طريق يونس، ورواه المصنف من طريق أحمد بن صالح.\nورواه الحاكم في \"المستدرك\" ٤/ ٥٩٦ من طريق بحر بن نصر وقال: هذا صحيح الإسناد ولم يخرجاه. ووافقه الذهبي. ورواه الحاكم أيضًا ٢/ ٥٠٧، ومن طريقه البيهقي في \"البعث والنشور\" (ص ٢٥٨) (٥١٣) من طريق أبي عبيد الله الوهبي. وقال الحاكم: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي. =","vol":"28","page":47},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه الطبري في \"جامع البيان\" ٢٩/ ١٥٥ من طريق يونس.\nخمستهم (حرملة، وبحر، وأحمد بن صالح، والوهبي، ويونس) عن عبد الله بن وهب به.\nقال الحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٨١: عن طريق يونس: وفيه غرابة ونكارة.\nب- طريق رشدين بن سعد:\nرواه نعيم بن حماد في زياداته على كتاب \"الزهد\" لعبد الله بن المبارك (ص ٥٠٤) (٣٣٤)، ومن طريق رواه البغوي في \"شرح السنة\" ١٥/ ٢٤٧ (٤٤٠٩) عن محمد ابن عبد الله بن أبي توبة، عن ابن المبارك، عن رشدين بنحوه.\nكلاهما: عبد الله بن وهب، ورشدين بن سعد، عن عمرو بن الحارث بنحوه.\n٢ - عبد الله بن لهيعة: يرويه عنه ثلاثة:\nأ- طريق كامل:\nرواه البيهقي في \"البعث والنشور\" (ص ٢٦٧) (٥٣٧) من طريق علي بن أحمد بن عبدان، عن أحمد بن عبيد الصفار، عن محمد بن الفضل بن حازم، عن كامل.\nب- طريق الحسن بن موسى الأشيب:\nرواه أبو يعلى في \"المسند\" ٢/ ٥٢٣ (١٣٨٣) من طريق زهير. ورواه عبد بن حميد في \"المنتخب\" (ص ٢٨٩) (٩٢٤) ومن طريقه الترمذي، كتاب صفة جهنم، باب ما جاء في صفة قعر جهنم (٢٥٧٦).\nوقال هذا حديث غريب لا نعرفه مرفوعًا إلا من حديث ابن لهيعة.\nقلت: بل جاء مرفوعًا من غير طريقه كما سبق.\nورواه أحمد في \"المسند\" ٨/ ٢٤٠ (١١٧١٢).\nثلاثتهم (زهير، عبد بن حميد، وأحمد) عن الحسن بن موسى.\nج- أسد بن موسى: رواه عبد الله بن المبارك في \"الزهد\" (ص ٢٤) (١٥).\nثلاثتهم: كامل، والحسن، وابن موسى، عن ابن لهيعة نحوه. كلاهما: عمرو بن الحارث، وابن لهيعة، عن دراج، عن أبي الهيثم، عن أبي سعيد بنحوه. ورواه =","vol":"28","page":48},{"text":"[٣٢٧٩] وأخبرنا ابن فنجويه (١) قال: حدثنا عمر بن الخطاب (٢) قال: حدثنا عبد الله بن الفضل (٣) قال: أخبرنا منجاب بن الحارث (٤) قال: حدثنا شريك (٥)، عن عيار الدهني (٦)، عن عطية (٧)، عن أبي سعيد (٨) - ﵁ -، عن النبي - ﷺ - ﴿سَأُرْهِقُهُ صَعُودًا (١٧)﴾\n_________\n= ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٥.\nقلت: والحديث وإن كثر مخرجوه إلا أن مداره كما سبق على دراج، عن أبي الهيثم، وقد عرف حال هذا الطريق، وقد ضعف الحديث الشيخ الألباني في \"ضعيف الجامع\" (ص ٨٨٧).\nغريب الحديث:\nالصعود: خلاف الهبوط، وهو العقبة الكؤود.\nانظر: \"الصحاح\" للجوهري ٢/ ٤٩٧، \"القاموس المحيط\" للفيروزآبادي (ص ٢٩٣).\nوالخريف: الزمان المعروف من فصول السنة ما بين الصيف والشتاء، ويريد به سبعين سنة؛ لأن الخريف لا يكون في السنة إلا مرة واحدة، فإذا انقضى سبعون خريفًا فقد مضت سبعون سنة.\nانظر: \"الصحاح\" للجوهري ٤/ ١٣٤٨، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٤، \"مجمل اللغة\" لابن فارس (ص ٢٠٨).\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) السجزي، لم أجده.\n(٣) ابن ذاخرة، لم أجده.\n(٤) ثقة.\n(٥) شريك بن عبد الله النخعي، صدوق يخطئ كثيرًا، تغير حفظه منذ ولي القضاء.\n(٦) عمار بن معاوية البجلي الكوفي، صدوق يتشيع.\n(٧) العوفي، صدوق يخطئ كثيرًا وكان شيعيًا مدلسًا.\n(٨) في (س): عن ابن عباس.","vol":"28","page":49},{"text":"قال: \"هو جبل في النار من نار، يُكلف أن يصعد، فإذا وضع يديه ذابت، فإذا رفعها عادت، وإذا وضع رجله ذابت، فإذا رفعها عادت\" (١).\n_________\n(١) [٣٢٧٩] الحكم على الإسناد:\nضعيف جدًّا؛ عطية العوفي، وشريك بن عبد الله النخعي: يخطئان كثيرًا، وعبد الله بن الفضل، وعمر بن الخطاب لم أجدهما.\nالتخريج:\nهذا الحديث مداره على عمار الدهني، عن عطية العوفي. ورواه عن عمار اثنان:\n١ - شريك:\nورواه عنه اثنان: محمد بن سعيد بن زائدة، منجاب بن الحارث.\nأ- محمد بن سعيد بن زائدة:\nرواه الطبري في \"جامع البيان\" ٢٩/ ١٥٥ من طريق محمد بن عمارة بن عمارة الأسدي، عن محمد بن سعيد ابن زائدة بنحوه.\nب- طريق منجاب بن الحارث:\nرواه الواحدي في \"الوسيط\" ٤/ ٣٨٢، والبيهقي في \"البعث والنشور\" (ص ٢٦٨) (٥٣٩)، باب ما جاء في أودية جهنم، والطبراني في \"المعجم الأوسط\" ٥/ ٣٦٦ (٥٥٧٣) وقال: لم يرفع هذا الحديث عن عمار الدهني إلا شريك، وزاد: ورواه ابن عيينة عن عمار فوقفه. كلهم من طرق عن محمد بن عبد الله بن سليمان.\nورواه البيهقي في \"البعث والنشور\" (ص ٢٦٨) (٥٣٩) عن زكريا بن يحيى العوفي. ورواه المصنف ومن طريقه البغوي في \"معالم التنزيل\" ٨/ ٢٦٧ من طريق عبد الله بن الفضل. ورواه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٨١ من طريق أبي زرعة، وعلي بن عبد الرحمن.\nخمستهم: محمد بن عبد الله بن سليمان، وزكريا العوفي، عبد الله بن الفضل، وأبو زرعة، وعلي بن عبد الرحمن، عن منجاب بن الحارث.\n٢ - سفيان بن عيينة: =","vol":"28","page":50},{"text":"<span data-type=\"title\" id=toc-5947>١٨ </span>- قوله تعالى: ﴿إِنَّهُ فَكَّرَ وَقَدَّرَ﴾ الآيات\nوذلك أن الله تعالى لما أنزل على النبي - ﷺ - ﴿حم (١) تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ (٢)﴾ (١) إلى قوله: ﴿إِلَيْهِ الْمَصِيرُ﴾ (٢) قام النبي - ﷺ - في المسجد، والوليد بن المغيرة في المسجد قريبًا منه يسمع قراءته، فلما فطن النبي - ﷺ - لاستماعه لقراءته (٣) أعاد قراءة الآية، فانطلق الوليد حتى أتى مجلس قومه بني مخزوم، فقال: والله لقد سمعت من محمد - ﷺ - آنفًا كلامًا ما هو من كلام الإنس، ولا من كلام الجن، إن\n_________\n= رواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣١، وعبد الله بن أحمد في \"الزهد\" (ص ٢٤) (١٨)، باب ذكر أودية جهنم وجبالها، وابن المبارك في زيادات \"الزهد\" (ص ٥٠٤) (٣٣٥)، ومن طريقه البغوي في \"شرح السنة\" ١٥/ ٢٤٨ (٤٤١٠)، باب صفة النار وأهلها.\nثلاثتهم: عبد الرزاق، وابن موسى، وابن المبارك، عن سفيان بن عيينة بنحوه.\nكلاهما: شريك، وسفيان، عن عمار، عن عطية، عن أبي سعيد.\nورواه سعيد بن منصور، والفريابي، وعبد بن حميد، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٥ عن أبي سعيد.\nورواه البزار في \"البحر الزخار\" من طريق منجاب بن الحارث، والبيهقي من حديث سفيان كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٢٠.\nومدار هذا الحديث على عطية العوفي وهو ضعيف بالاتفاق.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٧٨: رواه أبو داود لغير سياقه ... رواه الطبراني في \"المعجم الأوسط\" وفيه عطية العوفي وهو ضعيف.\n(١) غافر: ١ - ٢.\n(٢) غافر: ٣.\n(٣) في (س): القراءة.","vol":"28","page":51},{"text":"له لحلاوة، وإن عليه لطلاوة، وإن أعلاه لمثمر، وإن أسفله لمعذق (١) وإنه ليعلو ولا يعلي، ثم انصرف إلى منزله، فقالت قريش: صبأ -والله- الوليد، والله لتصبأنّ قريش كلهم، وكان يقال للوليد: ريحانة (٢) قريش، فقال لهم أبو جهل: أنا أكفيكموه فانطلق وقعد إلى جنب الوليد حزينًا، فقال له الوليد: ما لي أراك حزينًا يا ابن أخي فقال: ما يمنعني ألا أحزن، وهذِه قريش يجمعون لك (٣) نفقة يعينونك على كبر سنك، ويزعمون أنك زينت كلام محمد - ﷺ -، وتدخل على ابن أبي كبشة، وابن أبي قحافة لتنال من فضل طعامهم، فغضب الوليد وقال: ألم تعلم قريش أني من أكثرهم مالًا وولدا، وهل شبع محمد وأصحابه من الطعام فيكون لهم فضل، فهل رأيتموه يخنق قط، فقالوا اللهم لا، قال: تزعمون أنه كاهن (٤)، فهل رأيتموه قط يتكهن، قالوا: اللهم لا، قال: تزعمون\n_________\n(١) كذا في الأصل، وفي (س): لمغدق، وهي موافقة لبعض الروايات.\nومغدق: أي كثير غزير، يقال: ماء مغدق، أي: غزير. ومعذق: أي له شعوب.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٣٨، ٢٨٢.\n(٢) الرَّيحان: يطلق على الرحمة، والرزق، وبالرزق سمي الوليد ريحانًا.\nانظر: \"الصحاح\" للجوهري ١/ ٣٧١، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٦١.\n(٣) في (س): إليك.\n(٤) الكاهن: هو الذي يتعاطى الخبر عن الكائنات في مستقبل الزمان، ويدعي معرفة الأسرار والجمع منه: كهنة وكهان. والعرب تسمي كل من يتعاطي علمًا دقيقًا: كاهنًا. ومنه من كان يسمي المنجم والطبيب كاهنًا. =","vol":"28","page":52},{"text":"أنه شاعر فهل رأيتموه قط ينطق بشعر؟ قالوا: اللهم لا، قال: تزعمون أنه كذاب، فهل جربتم عليه شيئًا من الكذب؟ قالوا: لا، وكان رسول الله - ﷺ - يسمى: الأمين قبل النبوة من صدقه، فقالت قريش للوليد فما هو؟ فتفكر في نفسه، ثم نظر وعبس (١)، فقال: ما هو إلا ساحر، ما رأيتموه يُفرّق بين الرجل وأهله، وولده، ومواليه، فهو ساحر (٢)، وما يقوله سحر يؤثر (٣).\n_________\n= انظر: \"الصحاح\" للجوهري ٦/ ٢١٩١، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٨٦.\n(١) في (س): وعبس وبسر، والعابس: الكريه الملقي، والجهم المحيا، عبس يعبس فهو: عابس وعبس فهو معبس وعباس. والعبوس: قطوب الوجه من ضيق الصدر.\nانظر: \"مفردات ألفاظ القرآن\" للراغب للأصفهاني (ص ٥٤٤)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٥٦.\n(٢) السحر: الأخذة التي تأخذ العين حتى يظن أن الأمر كما يرى وليس الأصل على ما يرى وهو عمل تُقُرِّب فيه إلى الشيطان بمعونة منه.\nوالساحر: العالم، وسحره: خدعه.\nانظر: \"الصحاح\" للجوهري ٢/ ٦٧٩، \"لسان العرب\" لابن منظور (سحر).\n(٣) هذا الخبر مداره على عكرمة، عن ابن عباس.\nويروى موصولًا، ومرسلًا، إذ يرويه عن عكرمة اثنان:\n١ - أيوب السختياني:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٨ ومن طريقه إسحاق بن راهويه كما في \"البداية والنهاية\" لابن كثير ٣/ ٦٠، والحاكم ٢/ ٥٠٦، والبيهقي في \"دلائل النبوة\" ٢/ ١٩٨، وفي \"شعب الإيمان\" ١/ ١٥٦، والواحدي في \"أسباب النزول\" (ص ٤٦٨) من طريق إسحاق بن إبراهيم كلاهما: إسحاق بن راهويه، وإسحاق ابن إبراهيم الدبري، عن عبد الرزاق، عن معمر. =","vol":"28","page":53},{"text":"فذلك قوله تعالى: ﴿إِنَّهُ فَكَّرَ﴾ في محمد - ﷺ -، والقرآن، ﴿وَقَدَّرَ﴾ في نفسه ماذا يمكنه أن يقول فيهما (١).\n\n<span data-type=\"title\" id=toc-5948>١٩ </span>- ﴿فَقُتِلَ﴾ لعن (٢).\nوقال الزهري: عُذب (٣).\n﴿كَيْفَ قَدَّرَ﴾ على طريق التعجيب، والإنكار، والتوبيخ (٤).\n\n<span data-type=\"title\" id=toc-5949>٢٠ </span>- ﴿ثُمَّ قُتِلَ كَيْفَ قَدَّرَ (٢٠) ثُمَّ نَظَرَ <span data-type=\"title\" id=toc-5950>(٢١)﴾</span>.\n\n<span data-type=\"title\" id=toc-5951>٢٢ </span>- ﴿ثُمَّ عَبَسَ وَبَسَرَ (٢٢)﴾ كلح (٥).\n_________\n= وعلقه البيهقي في \"شعب الإيمان\" ١/ ١٥٧ عن حماد بن زيد، كلاهما: معمر، وحماد، عن أيوب، عن عكرمة.\n٢ - عباد بن منصور: رواه الطبري في \"جامع البيان\" ٢٩/ ١٥٦ من طريق ابن ثور، عن معمر، عن عباد، عن عكرمة مرسلًا.\nقلت: والخبر صحيح موصول، قال الحاكم: هذا حديث صحيح الإسناد على شرط البخاري، ولم يخرجاه. وأقره الذهبي.\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٥٦، والواحدي في \"الوسيط\" ٤/ ٣٨٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٩.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٢، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٩٦)، والطبري في \"جامع البيان\" ٢٩/ ١٥٦، والزجاج في \"معاني القرآن\" ٥/ ٢٤٦، والماوردي في \"النكت والعيون\" ٦/ ١٤٢، والواحدي في \"الوسيط\" ٤/ ٣٨٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٩، في \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٧٣، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥١٢.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٩، في \"الجامع لأحكام القرآن\" القرطبي ١٩/ ٧٣، \"لباب التأويل\" للخازن ٤/ ٣٦٤.\n(٥) قاله قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٠، والطبري في \"جامع =","vol":"28","page":54},{"text":"<span data-type=\"title\" id=toc-5952>٢٣ </span>- ﴿ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ (٢٣) فَقَالَ إِنْ هَذَا﴾\nما هذا الذي يقرؤه محمد ﴿إِلَّا سِحْرٌ يُؤْثَرُ﴾ يُروي ويُحكي (١).\n\n<span data-type=\"title\" id=toc-5954>٢٥ </span>- ﴿إِنْ هَذَا إِلَّا قَوْلُ الْبَشَرِ﴾ يعني: يسارًا وجبرًا (٢) فهو يؤثره عنهما (٣)\nوقيل: يرويه عن مسيلمة الكذاب صاحب اليمامة (٤).\nوقيل: يرويه عن أهل بابل (٥).\n\n<span data-type=\"title\" id=toc-5955>٢٦ </span>- ﴿سَأُصْلِيهِ﴾\nسأدخله (٦) ﴿سَقَرَ﴾ لم يُصرفه؛ لأنه اسم من أسماء جهنم (٧).\n_________\n= البيان\" ٢٩/ ١٥٧، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٥، والماوردي في \"النكت والعيون\" ٦/ ١٤٢، وزاد القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧٤: قاله السدي.\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٣٨٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٩، والخازن في \"لباب التأويل\" ٤/ ٣٦٤.\n(٢) في (س): وحبرا.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٩، والخازن في \"لباب التأويل\" ٤/ ٣٦٤، والمقصود بهما رجلان من البشر.\n(٤) ذكره الزجاج في \"معاني القرآن\" ٥/<span data-type=\"title\" id=toc-5953> ٢٤</span>٧، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧٥.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٣، والزجاج في \"معاني القرآن\" ٥/ ٢٤٧، والقرطبي ١٩/ ٧٥، والألوسي في \"روح المعاني\" ١٦/ ٢١٤.\nوبابل: بكسر الباء: اسم ناحية منها الكوفة والحلة ينسب إليها السحر والخمر. انظر: \"معجم البلدان\" لياقوت ١/ ٣٠٩.\n(٦) انظر: \"جامع البيان\" للطبري ٢٩/ ١٥٨، \"الوسيط\" للواحدي ٤/ ٣٨٤، \"تفسير القرآن\" للسمعاني ٦/ ٩٤، ولم ينسبوه.\n(٧) انظر: \"معاني القرآن\" للزجاج ٥/ ٢٤٧، \"إعراب القرآن\" للنحاس ٥/ ٦٨.","vol":"28","page":55},{"text":"[٣٢٨٠] أخبرنا الحسين بن محمد بن الحسين (١) قال: حدثنا أحمد بن جعفر بن حمدان (٢) قال: حدثنا (أبو عامر حامد بن سعدان) (٣) قال: حدثنا أحمد بن صالح (٤) قال: حدثنا ابن (٥) وهب قال: أخبرنا عمرو (٦) أن أبا السمح (٧) أخبره، عن ابن (٨) حُجيرة، عن أبي هريرة - ﵁ - عن رسول الله - ﷺ - قال: \"سأل موسى ﵇ ربه ﷿ فقال: أيُّ (٩) عبادك أفقر؟ قال: صاحب سقر\" (١٠).\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) القطيعي، ثقة.\n(٣) في (س): أبو عامر حمدان، وفي الأصل: أبو علي بن حامد بن سعدان، والصحيح ما أثبت من كتب التراجم. وهو مستور صالح ثقة كما قال ابن المنادي.\n(٤) أبو جعفر ابن الطبري، ثقة حافظ.\n(٥) ساقط من الأصل، وما أثبته من (س)، وهو عبد الله بن وهب، ثقة حافظ عابد.\n(٦) ابن الحارث بن يعقوب، ثقة، فقيه حافظ.\n(٧) دراج بن سمعان، صدوق.\n(٨) في الأصل: (س): أبي، والصواب ما أثبتناه، وهو عبد الرحمن بن حجيرة، ثقة.\n(٩) زاد قبلها في (س): ربِّ.\n(١٠) [٣٢٨٠] الحكم على الإسناد:\nرجاله ثقات سوى أبي السمح، صدوق.\nالتخريج:\nهذا الحديث مداره على ابن وهب، عن عمرو بن الحارث، عن دراج، عن ابن حجيرة، عن أبي هريرة به.\nرواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ١٠٠ (٦٢١٧) من طريق حرملة بن يحيى، ورواه المصنف من طريق أحمد بن صالح.\nكلاهما: حرملة، وأحمد عن ابن وهب به. =","vol":"28","page":56},{"text":"<span data-type=\"title\" id=toc-5956>٢٧ </span>- ﴿وَمَا أَدْرَاكَ مَا سَقَرُ﴾.\n\n<span data-type=\"title\" id=toc-5957>٢٨ </span>- ﴿لَا تُبْقِي وَلَا تَذَرُ (٢٨)﴾ فيها شيئًا إلا أكلته وأهلكته (١).\nوقال مجاهد: فلا تميت، ولا تحي. يعني: أنها لا تبقي من فيها حيًا، ولا تذر من فيها ميتًا، ولكنها تمزقهم كلما جُدد خلقهم (٢).\nوقال السدي: لا تبقي لهم لحمًا، ولا تذر لهم عظمًا (٣).\nوقال الضحاك: إذا أخذت فيهم لم تبق منهم شيئًا، وإذا أعيدوا لم تذرهم حتي تفنيهم، ولكل شيء فترة وملالة، إلا لجهنم (٤).\n\n<span data-type=\"title\" id=toc-5958>٢٩ </span>- ﴿لَوَّاحَةٌ لِلْبَشَرِ﴾\n_________\n= ورواه الديلمي في \"مسند الفردوس\" ٢/ ٣٤٢٠، ونسبه ابن حجر في \"تسديد القوس\" للحسن بن سفيان، ونسبه السيوطي في \"جامع الأحاديث\" ٤/ ٤٦٤ للروياني، وأبي بكر المقرئ في \"فوائده\"، وابن لال، والبيهقي في \"شعب الإيمان\" ولم أجده عن أبي هريرة، وابن كثير في \"البداية والنهاية\" ١/ ٢٩١ من رواية ابن حبان، وله شاهد عن ابن عباس. رواه الطبري في \"تاريخ الرسل والملوك\" ١/ ٣٧١.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٠، \"الكشاف\" للزمخشري ٦/ ٢٥٧، \"لباب التأويل\" للخازن ٤/ ٣٦٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٥ لعبد بن حميد، وابن المنذر أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٤٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٠.\n(٣) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٩٤ دون نسبة، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧٦.\n(٤) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٩٤ دون نسبة، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٠.","vol":"28","page":57},{"text":"مغيرة للجلود (١)، تقول العرب: لاحته الشمس ولوحته (٢).\nقال الشاعر:\nتقول بنتي لاحني السمائم (٣)\nوقال رؤبة:\nلُوّح منه بعد بدن وسنق (٤) ... تلويحك الضامر يطوى للسبق (٥)\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٩ عن ابن عباس، وابن زيد، وأبي رزين، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٤٣، والواحدي في \"الوسيط\" ٤/ ٣٨٤، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٠ دون نسبة، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠٧.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٩٦)، والقشيري في \"لطائف الإشارات\" ٣/ ٦٥٠، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠٧.\n(٣) لم أجد قائله، فيما عدت إليه من مصادر، غير أني وجدت:\nوتعجب هند إن رأتني شاحبًا\nتقول لشيء لوحته السمائم\nانظر: \"البحر المحيط\" لأبي حيان ٨/ ٣٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٧٦، \"فتح القدير\" للشوكاني ٥/ ٣٧٨.\nوالسمائم: جمع سموم وهي الريح الحارة.\nانظر: \"الصحاح\" للجوهري ٥/ ١٩٥٤، \"لسان العرب\" لابن منظور ١٢/ ٣٠٤.\n(٤) في (س): وسبق.\n(٥) لم أجده في \"ديوانه\"، والبيت أورده القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧٦، والشوكاني في \"فتح القدير\" ٥/ ٣٧٨.\nالبدن: السمن، والسنق: الشبع كالمتخم، والضامر: الفرس، ومعنى يطوى: يجوع لأجل السباق. =","vol":"28","page":58},{"text":"قال مجاهد: تلفح الجلد لفحة، فتدعه أشد سوادًا من الليل (١).\nوقال ابن عباس - ﵄ - (٢) وزيد بن أسلم (٣): محرقة للجلد.\nوقال الحسن، وابن كيسان: يعني تلوح لهم جهنم حتى يروها عيانًا، نظيره قوله ﷿: ﴿وَبُرِّزَتِ الْجَحِيمُ لِلْغَاوِينَ (٩١)﴾ (٤) (٥).\n[٣٢٨١] أخبرنا (٦) ابن فنجويه (٧) قال: حدثنا ابن لُؤلُؤ (٨) قال: حدثنا الهيثم بن خلف (٩) قال: حدثنا أحمد بن إبراهيم (١٠) قال:\n_________\n= انظر: \"الصحاح\" للجوهري ٤/ ١٤٩٨، ٥/ ٢٠٧٧، \"لسان العرب\" لابن منظور (بدن، سنق، ضمر).\nانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٠، \"الكشاف\" للزمخشري ٦/ ٢٥٨ ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٧٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٩، وابن المنذر وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٤/ ٤٥٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٠، والخازن في \"لباب التأويل\" ٤/ ٣٦٥ وهو قول الجمهور.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٩، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٠.\n(٤) الشعراء: ٩١.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٠، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٦، في \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٧٦.\n(٦) في (س): أخبرني.\n(٧) ثقة صدوق كثير الرواية للمناكير.\n(٨) علي بن محمد بن أحمد الوراق، صدوق غير أنه رديء الكتاب.\n(٩) أبو محمد الدوري، ثبت، ضابطٌ لكتبه.\n(١٠) أبو عبد الله الدورقي، ثقة حافظ.","vol":"28","page":59},{"text":"حدثنا حجاج (١)، عن ابن جريج (٢) قال: حدثت حديثًا مرفوعًا إلى النبي - ﷺ - أنه نعت خزنة النار فقال: \"كأن أعينهم البرق وكأن أفواههم الصياصي، ويجرون أشعارهم، لأحدهم (٣) مثل قوة الثقلين، يسوق أحدهم الأمة، على رقبته جبل، فيرمي بهم في النار، ويرمي بالجبل عليهم\" (٤).\nو﴿لَوَّاحَةٌ﴾ رفعٌ على نحت سقر (٥) في قوله: ﴿وَمَا أَدْرَاكَ مَا سَقَرُ (٢٧)﴾ وقرأ عطية العوفي: (لوّاحةً) بالنصب (٦).\n_________\n(١) المصيصي، ثقة ثبت، لكنه اختلط في آخر عمره.\n(٢) عبد الملك بن عبد العزيز بن جريج، ثقة فقيه فاضل، كان يدلس ويرسل.\n(٣) في (س): لقوة أحدهم.\n(٤) [٣٢٨١] الحكم على الإسناد:\nرجاله ثقات، إلا أن أحمد بن إبراهيم الدورقي بغدادي فلعله روى عن المصيصي بعد اختلاطه وبين ابن جريج والنبي - ﷺ - مفاوز.\nالتخريج:\nرواه المصنف، وابن مردويه كما في \"الدر المنثور\" للسيوطى ٦/ ٤٥٧ عن ابن عباس مرفوعًا.\nوالحديث حكم عليه الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ١٢١ بالغرابة، وقال ابن حجر في \"تخريج أحاديث الكشاف\" ٤/ ١٨٠: لم أجده.\nوالصياصي: هي قرون البقر والظباء.\nانظر: \"الصحاح\" للجوهري ٣/ ١٠٤٤، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٦٢.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٠، وابن أبي العز الهمداني في \"الفريد في إعراب القرآن المجيد\" ٤/ ٥٦٤.\n(٦) ذكره ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٥) قال: حكاه أبو معاذ، =","vol":"28","page":60},{"text":"والبشر جمع: بشرة، وجمع البشر: أبشار (١).\n\n<span data-type=\"title\" id=toc-5959>٣٠ </span>- ﴿عَلَيْهَا تِسْعَةَ عَشَرَ (٣٠)﴾ من الخزنة (٢)\nويحتمل أن يكونوا تسعة عشر صنفًا، ويحتمل أن يكونوا تسعة عشر صفًا، ويحتمل أن يكونوا تسعة عشر نقيبًا (٣) ويحتمل أن يكونوا تسعة عشر ملكًا بأعيانهم، وعلى هذا أكثر المفسرين (٤)، ولا\n_________\n= والعكبري في \"إعراب القراءات الشواذ\" ٢/ ٦٤١، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧٦. وهي قراءة غير متواترة.\n(١) انظر: \"معاني القرآن\" للزجاج ٥/ ٢٤٧، \"معالم التنزيل\" للبغوي ٨/ ٢٧٠، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٦، \"زاد المسير\" لابن الجوزي ٨/ ٤٠٧، \"الجامع لأحكام القرآن\" القرطبي ١٩/ ٧٧.\n(٢) قاله ابن زيد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٩، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧٧، والسمعاني في \"تفسير القرآن\" ٦/ ٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٠.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٧٧، \"الكشاف\" للزمخشري ٦/ ٢٥٨، \"إرشاد العقل السليم\" لأبي السعود ٩/ ٥٩.\n(٤) منهم: ابن عباس، وقتادة، وابن زيد، وأبو العوام.\nأخرجه نعيم في زيادات \"الزهد\" لابن المبارك (ص ٥٠٥) (٣٤٠)، وابن أبي شيبة في \"المصنف\" ٨/ ١٠٢، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٦، والبيهقي في \"البعث والنشور\" (ص ٢٥٦ - ٢٥٧) (٥١١)، عن الأزرق بن قيس، عن رجل من بني تميم قال: كنا عند أبي العوام فقرأ هذِه الآية ﴿عَلَيْهَا تِسْعَةَ عَشَرَ (٣٠)﴾ فقال: ما تقولون أو تسعة عشر ملكًا أو تسعة عشر ألفًا؟ قلت: لا بل تسعة عشر ملكًا.\nوانظر: \"جامع البيان\" للطبري ٢٩/ ١٥٩ - ١٦٠، في \"الجامع لأحكام القرآن\" =","vol":"28","page":61},{"text":"يُستنكر (١) هذا، فإذا كان ملك واحد يقبض أرواح جميع الخلق كان أحرى أن تكون تسعة عشر على عذاب بعض الخلق (٢).\nوقال عمرو بن دينار: إن واحدًا منهم يدفع بالدفعة الواحدة في جهنم أكثر من ربيعة ومضر (٣).\nقال ابن عباس - ﵄ - (٤)، وقتادة (٥)، والضحاك (٦): لما نزلت هذِه\n_________\n= للقرطبي ١٩/ ٧٧، \"فتح القدير\" للشوكاني ٥/ ٣٧٨.\nوقد رجح القرطبي، وابن كثير أن المقصود نقبائهم تسعة عشر وجملتهم لا يحصيهم إلا الله كما في آخر الآية ﴿وَمَا يَعْلَمُ جُنُودَ رَبِّكَ﴾ وما في معنى الآية من الأحاديث الصحيحة.\nانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٧٨ - ٧٩، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٨٣.\n(١) في (س): ولا تستكثر هذا.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٧٧، \"فتح القدير\" للشوكاني ٥/ ٣٧٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٠، \"الكشاف\" للزمخشري ٦/ ٢٥٨، في \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٧٨، \"لباب التأويل\" للخازن ٤/ ٣٦٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٥٩، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧٩، والجمل في \"الفتوحات الإلهية\" ٨/ ١٦٩.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٦، والطبري في \"جامع البيان\" ٢٩/ ١٦٠، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٠.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٠، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٧٩، والثعالبي في \"الجواهر الحسان في تفسير القرآن\" ٥/ ٥١٤، ولم ينسبه.","vol":"28","page":62},{"text":"الآية قال أبو جهل لقريش: ثكلتكم أمهاتكم، أسمع ابن أبي كبشة يخبركم أن خزنة النار تسعة عشر، وأنتم الدهم أي: الشجعان، أفيعجز كل عشرة منكم أن يبطشوا برجل من خزنة جهنم، فقال أبو الأشدين (١) بن كلدة بن خلف بن أسد الجمحي أنا أكفيكم منهم سبعة عشر، عشرة على ظهري، وسبعة على بطني، فاكفوني أنتم اثنين، فأنزل الله تعالى:\n\n<span data-type=\"title\" id=toc-5960>٣١ </span>- ﴿وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً﴾\nلا رجالًا آدميين، فمن ذا يغلب الملائكة (٢) ﴿وَمَا جَعَلْنَا عِدَّتَهُمْ﴾ عددهم (٣) ﴿إِلَّا فِتْنَةً لِلَّذِينَ كَفَرُوا﴾ لتكذيبهم بذلك، وقول بعضهم: أنا أكفيكموهم (٤) ﴿لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ﴾؛ لأنه مكتوب في التوراة،\n_________\n(١) في الأصل: أبو الأسد، وما أثبته من (س)، وكتب التفسير، والذي في \"الجامع لأحكام القرآن\" للقرطبي، و\"البحر المحيط\" لأبي حيان، و\"روح المعاني\" للألوسي: أبو الأشد أسيد بن كلدة الجمحي.\nقال مقاتل: اسمه أسيد بن كلدة، وقال غيره: كلدة بن خلف الجمحي.\nانظر: \"زاد المسير\" لابن الجوزي ٨/ ٤٠٨.\n(٢) قاله ابن زيد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٠، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧١ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٧٩.\n(٣) انظر: الواحدي في \"الوسيط\" ٤/ ٣٨٥، في \"معالم التنزيل\" البغوي ٨/ ٢٧١، \"لباب التأويل\" للخازن ٤/ ٣٦٥.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٦٠.","vol":"28","page":63},{"text":"والإنجيل أنهم تسعة عشر (١) ﴿وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا وَلَا يَرْتَابَ﴾ يشك (٢) ﴿الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ﴾ شك ونفاق، قاله أكثر المفسرين (٣).\nوقال الحسين بن الفضل: هذِه السورة مكية، ولم يكن بمكة نفاق ألبتة، فالمرض في هذِه الآية الخلاف لا النفاق (٤).\n_________\n(١) قاله ابن عباس، ومجاهد، وقتادة، والضحاك، وابن جريج:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦١.\nمجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٧.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٧ لعبد بن حميد، وابن المنذر أيضًا.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦١.\nابن جريج: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٧.\n(٢) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٦١، والزجاج في \"معاني القرآن\" ٥/ ٢٤٨، والواحدي في \"الوسيط\" ٤/ ٣٨٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٧١.\n(٣) قاله قتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٧ لعبد بن حميد، وابن المنذر أيضًا، وذكره الواحدي في \"الوسيط\" ٤/ ٣٨٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٧١، ولم ينسباه.\n(٤) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٦، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٠، والثعالبي في \"الجواهر الحسان في تفسير القرآن\" ٣/ ٤٢٢.\nقال الزمخشري في \"الكشاف\" ٦/ ٥٩: وليس في ذلك -أي النفاق- إلا إخبار بما سيكون كسائر الإخبارات بالغيوب، وذلك لا يخالف كون السورة مكية.\nوانظر: \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٢٤.","vol":"28","page":64},{"text":"﴿وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا﴾ إنما قاله مشركو مكة (١) ﴿كَذَلِكَ يُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَمَا يَعْلَمُ جُنُودَ﴾ جموع ﴿رَبِّكَ إِلَّا هُوَ﴾ (٢).\nقال مقاتل: هذا جواب أبي جهل حين قال: أما لمحمد أعوان إلا تسعة عشر؟ (٣).\n[٣٢٨٢] أخبرنا (الحسين بن محمد بن الحسين) (٤) قال: حدثنا عمر بن أحمد بن القاسم (٥) قال: حدثنا محمد بن أحمد بن الصباح (٦) قال: حدثنا (محمد بن عبيد الوراق أبو محذورة) (٧) قال:\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٣٨٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٧١، والزمخشري في \"الكشاف\" ٦/ ٢٥٩، وابن الجوزي في \"زاد المسير\" ٨/ ٤٠٩.\n(٢) قال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٨٥: وقوله تعالى: ﴿وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ﴾ أي: ما يعلم عددهم وكثرتهم إلا هو تعالى لئلا يتوهم متوهم أنهم تسعة عشر فقط كما قد قاله طائفة من أهل الضلالة والجهالة من الفلاسفة اليونانيين ومن شايعهم من الملتين الذين سمعوا هذِه الآية، فأرادوا تنزيلها على العقول العشرة، والنفوس التسعة التي اخترعوا دعواها، وعجزوا عن إقامة الدلالة على مقتضاها ففهموا صدر هذِه الآية، وقد كفروا بآخرها وهو قوله: ﴿وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ﴾.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧١، والزمخشري في \"الكشاف\" ٦/ ٢٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨١، ولم ينسباه.\n(٤) في الأصل: الحسن بن محمد بن الحسن. والمثبت من (س)، وهو ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٥) ابن خرجة، النهاوندي، فقيه روى عن الثقات الموضوعات.\n(٦) لم أجده.\n(٧) في الأصل: محمد بن عبيد الوراق قال: حدثنا أبو محذورة، وفي (س): محمد ابن عبد الرزاق قال: حدثنا أبو محذورة. والصحيح ما أثبته من تراجم الرجال. =","vol":"28","page":65},{"text":"حدثنا حسين بن الحسن الأشقر (١) قال: حدثنا هشيم (٢)، عن داود بن أبي هند (٣)، عن عكرمة (٤)، عن ابن عباس - ﵄ - قال: كان رسول الله - ﷺ - يقسم غنائم حنين وجبريل ﵇ إلى جنبه، فأتاه ملك فقال: إن ربك يأمرك بكذا وكذا. فخشي رسول الله - ﷺ - أن يكون شيطانًا فقال: \"يا جبريل تعرفه\"، فقال: هو ملك، وما كلُّ ملائكة ربك أعرفه (٥).\n_________\n= قال عنه ابن عدي: لا بأس به. انظر \"الكامل في ضعفاء الرجال\" لابن عدي ٣/ ٢٣٤، \"الأنساب\" للسمعاني ٥/ ٥٨٤، \"المقتني في سرد الكني\" للذهبي ٢/ ٢٧٧.\n(١) أبو عبد الله الفزاري، صدوق يهم ويغلو في التشيع.\n(٢) في الأصل: هاشم، والمثبت من (س)، وهو هشيم بن بشير الواسطي، ثقة ثبت كثير التدليس والإرسال الخفي.\n(٣) ثقة متقن كان يهم بأخرة.\n(٤) ثقة ثبت عالم بالتفسير.\n(٥) [٣٢٨٢] الحكم على الإسناد:\nضعيف جدًّا فيه حسين الأشقر، يهم ويغلو في التشيع، وهشيم، كثير الإرسال والتدليس، وعمر بن أحمد بن القاسم، يروي الموضوعات عن الثقات، ومحمد ابن أحمد بن الصباح، لم أجده.\nالتخريج:\nرواه المصنف من طريق محمد بن أحمد بن الصباح، وابن عدي في \"الكامل\" ٣/ ٢٣٤ من طريق أحمد بن محمد الحواري، والطبراني في \"المعجم الأوسط\" ٧/ ٢٢٥ من طريق محمد بن أبان. ثلاثتهم عن أبي محذورة محمد بن عبيد الوراق عن الحسن الأشقر، عن هشيم، عن داود به.\nوقال ابن عدي بعد إخراجه له: وهذا حديث منكر بهذا الإسناد، وما أعلم رواه غير حسين الأشقر، عن محمد بن عبيد (أبي محذورة) الوراق، والبلاء عندي من =","vol":"28","page":66},{"text":"[٣٢٨٣] وأخبرنا ابن فنجويه (١) قال: حدثنا عبيد الله بن محمد بن شنبة (٢) قال: حدثنا عمير (٣) بن مرداس قال: حدثنا سلمة بن شبيب (٤) قال: حدثنا عبد القدوس (٥) قال: سمعت الأوزاعي (٦) يقول: قال موسى ﵇: يا رب من معك في السماء؟ قال: ملائكتي، قال: كم عدتهم يا رب؟ قال: اثنا عشر سبطا، قال: كم عدد كل سبط، قال: عدد التراب (٧).\n_________\n= الحسين الأشقر، لأن أبا محذورة لا بأس به. ا. هـ. وذكره سبط ابن العجمي في \"الكشف الحثيث\" (ص ٩٨)، وابن الجوزي في \"العلل المتناهية\" ١/ ١٨٠. ورواه البزار كما في \"مجمع الزوائد\" للهيثمي ٦/ ١٩٢، وأعله الهيثمي بالأشقر أيضًا.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) في الأصل: شيبة، والمثبت من (س)، وهو أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٣) في الأصل، و(س): عبيد، وما أثبته من كتب التراجم والرجال، قال عنه ابن حبان: يغرب.\n(٤) ثقة.\n(٥) ابن الحجاج، أبو المغيرة الخولاني، ثقة.\n(٦) عبد الرحمن بن عمرو، ثقة جليل فقيه.\n(٧) [٣٢٨٣] الحكم على الإسناد:\nضعيف؛ فيه عمير بن مرداس، يغرب، وابن شنبة، لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه أبو الشيخ في \"العظمة\" ٢/ ٧٤١ (٣٢٣) من طريق سلمة به. والأثر ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨١، ونسبه للمؤلف، والسيوطي في \"الحبائك في أخبار الملائك\" (ص ١١)، وعزاه لابن أبي الدنيا، والألوسي في =","vol":"28","page":67},{"text":"﴿وَمَا هِيَ﴾ يعني: النار (١) ﴿إِلَّا ذِكْرَى لِلْبَشَرِ﴾ عظة للناس (٢).\n\n<span data-type=\"title\" id=toc-5961>٣٢ </span>- ﴿كَلَّا وَالْقَمَرِ﴾\n\n<span data-type=\"title\" id=toc-5962>٣٣ </span>- ﴿وَاللَّيْلِ إِذْ أَدْبَرَ (٣٣)﴾ أي: ولي ذاهبًا (٣). واختلف القرّاء فيه:\nفقرأ ابن مُحَيْصن (٤)، ونافع (٥)، وحمزة (٦)، وخلف (٧)\n_________\n= \"روح المعاني\" ١٦/ ٢٢١ عن الأوزاعي من قوله. وهو من الإسرائيليات.\n(١) قاله مجاهد، وقتادة: مجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٧، والطبري في \"جامع البيان\" ٢٩/ ١٦٢.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٧ لعبد بن حميد، وابن المنذر أيضًا.\n(٢) انظر: الواحدي في \"الوسيط\" ٤/ ٣٨٥، في \"تفسير القرآن\" للسمعاني ٦/ ٩٧، في \"معالم التنزيل\" البغوي ٨/ ٢٧١.\n(٣) قاله ابن عباس وقتادة: ابن عباس: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٤٦، والواحدي في \"الوسيط\" ٤/ ٣٨٥، ولم ينسبه.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٢، والواحدي في \"الوسيط\" ٤/ ٣٨٥، ولم ينسبه.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٦٩، \"إتحاف فضلاء البشر\" للدمياطي (ص ٥٧٢).\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٥٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٧)، \"التذكرة\" لابن غلبون ٢/ ٦٠٤.\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٦٥٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٧.\n(٧) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٧)، \"التذكرة\" لابن غلبون ٢/ ٦٠٤، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٣.","vol":"28","page":68},{"text":"ويعقوب (١)، وحفص (٢): (إذ) بغير ألف، (أدبر) بالألف، غيرهم: ضده (٣)، واختاره (أبو عبيد) (٤) قال: لأنها أشد موافقة للحرف الذي يليه، ألا تراه قال: ﴿وَالصُّبْحِ إِذَا أَسْفَرَ﴾ فكيف يكون في إحداهما (إذا) وفي الأخرى (إذ)، وأبو حاتم قال (٥): لأنه ليس في القرآن قسم يُجيبه (إذ)، وإنما الأقسام يجيبها (إذا).\nقال قطرب: من قرأ (والليل إذا دبر) يريد: أقبل، من قول العرب: دبر فلان؛ أي: جاء خلفي، فكأنه دبر خلف النهار (٦).\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٧)، \"التذكرة\" لابن غلبون ٢/ ٦٠٤، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣١٢.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦٥٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٨٧)، \"التذكرة\" لابن غلبون ٢/ ٦٠٤.\n(٣) كابن كثير، وأبو جعفر، وأبو عمرو، وابن عامر، والكسائي، وأبو بكر عن عاصم كما في \"السبعة\" لابن مجاهد (ص ٦٥٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٧)، \"التذكرة\" لابن غلبون ٢/ ٦٤، والقراءتان متواترتان.\nومعنى ضده: أي قرأوا (إذا) بالألف، (دَبَر) بغير ألف.\n(٤) في الأصل: أبو عبيدة، وما أثبته من (س) وكتب التفاسير، وهو القاسم بن سلام. والقول: ذكره النحاس في \"إعراب القرآن\" ٥/ ٧١، والما وردي في \"النكت والعيون\" ٦/ ١٤٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٢، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٢، وابن زنجلة في \"الحجة\" (ص ٧٣٤).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٢، ولم ينسبه.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٢، \"مفاتيح الغيب\" للرازي ٣٠/ ٢٠٩، في \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٢.","vol":"28","page":69},{"text":"قال أبو الضحي: كان ابن عباس - ﵄ - يعيب على من يقرأ دَبَر، ويقول: إنما يَدْبِر ظهرُ البعير (١).\nوقال الفراء: هما لغتان دَبَر وأَدْبر (٢). قال الشاعر:\nصدعت غزالة قلبه بفوارس ... تركت مسامعه كأمس الدابر (٣)\nقال أبو عمرو: (دَبَر): لغة قريش (٤).\n\n<span data-type=\"title\" id=toc-5963>٣٤ </span>- ﴿وَالصُّبْحِ إِذَا أَسْفَرَ﴾\nقراءة العامة: بالألف (٥) أي: أضاء وأقبل (٦) وقرأ ابن السميفع (٧)،\n_________\n(١) ذكره الرازي في \"مفاتيح الغيب\" ٣٠/ ٢٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٣.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٠٤، ووافقه الطبري في \"جامع البيان\" ٢٩/ ١٦٣، والأخفش في \"معاني القرآن\" ٢/ ٧١٩.\n(٣) البيت لعمران بن حطان في \"الأغاني\" لأبي الفرج الأصفهاني ١٨/ ٥٧، \"ديوان شعر الخوارج\" لإحسان عباس (ص ١٨٤).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢١٢.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٦٩، \"الدر المصون\" للسمين الحلبي ١٠/ ٥٥١، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٢٦.\n(٦) قاله قتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٨ لعبد الرزاق، وعبد بن حميد، وابن المنذر أيضًا.\n(٧) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٧٠، \"الدر المنثور\" للسيوطي ١٠/ ٥٥١، وهي قراءة غير متواترة.","vol":"28","page":70},{"text":"وعيسى بن الفضل (١): (سَفَر) بغير ألف، وهما لغتان.\nيقال: سَفَر وجه فلان وأسْفر: إذا أضاء، ويجوز أن يكون من قولهم: سَفَرت المرأة إذا ألقت خمارها عن وجهها، ويحتمل أن يكون معناه نفي الظلام، كما يُسْفَر البيت أي: يُكْنَس، ويقال للمِكْنَسة: المِسْفَرة (٢).\n\n<span data-type=\"title\" id=toc-5964>٣٥ </span>- قوله تعالى: ﴿إِنَّهَا لَإِحْدَى الْكُبَرِ﴾\nيعني: أن سقر لإحدى الأمور العظام (٣)، وواحد الكُبَر كُبْري.\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٧، \"البحر المحيط\" لأبي حيان ٨/ ٣٧٠، \"الدر المصون\" للسمين الحلبي ١٠/ ٥٥١.\n(٢) انظر: \"الجامع لأحكام القرآن\" القرطبي ١٩/ ٨٣، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٧، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٢٧.\n(٣) قاله ابن عباس، ومجاهد، وقتادة، والضحاك، وابن زيد، وأبو رزين: ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٣.\nمجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٨، والطبري في \"جامع البيان\" ٢٩/ ١٦٣.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٠، والطبري في \"جامع البيان\" ٢٩/ ١٦٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٨ لعبد بن حميد، وابن المنذر أيضًا.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ٧١ ولم ينسبه.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ٧١، ولم ينسبه.\nأبو رزين: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٨ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أيضًا.","vol":"28","page":71},{"text":"<span data-type=\"title\" id=toc-5965>٣٦ </span>- ﴿نَذِيرًا لِلْبَشَرِ﴾ يعني: أن النار نذير.\nقال الحسن: والله ما أنذر الله بشيء أدهى منها (١). وهو نصب على القطع من قوله ﴿لَإِحْدَى الْكُبَرِ﴾ لأنها معرفة و﴿نَذِيرًا﴾ نكرة (٢).\nقال الخليل: النذير: مصدر كالنكير، فلذلك وصف به المؤنث (٣).\nوقيل: هو من صفة الله تعالى، مجازه: وما جعلنا أصحاب النار إلا ملائكة نذيرًا للبشر، أي: إنذارًا لهم (٤).\nوقال أبو رزين: يقول الله تعالى إنا لكم منها نذير فاتقوها (٥).\nوقيل: هو صفة محمد - ﷺ - (٦)، ومعنى الكلام: يا أيها المدثر قم نذيرًا للبشر فأنذر، وهو معنى قول ابن زيد. وقرأ إبراهيم بن أبي عبلة (نذيرٌ) بالرفع على إضمار هو (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٣ - ١٦٤، والماوردي في \"النكت والعيون\" ٦/ ١٤٧، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٢.\n(٢) انظر: \"جامع البيان\" للطبري ٢٩/ ١٦٣، \"إعراب القرآن\" للنحاس ٥/ ٧٢، في \"معالم التنزيل\" للبغوي ٨/ ٢٧٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٢، \"الجامع لأحكام القرآن\" ١٩/ ٨٣.\n(٤) انظر: \"جامع البيان\" للطبري ٢٩/ ١٦٣، \"إعراب القرآن\" للنحاس ٥/ ٧٢، وابن فورك، \"معالم التنزيل\" للبغوي ٨/ ٢٧٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٤، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٤.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٥، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٤، وذكره النحاس في \"إعراب القرآن\" ٥/ ٧٢، وابن فورك، والماوردي في \"النكت والعيون\" ٦/ ١٤٧.\n(٧) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٥ عن أبيّ، والعكبري في \"إعراب شواذ =","vol":"28","page":72},{"text":"<span data-type=\"title\" id=toc-5966>٣٧ </span>- ﴿لِمَنْ شَاءَ مِنْكُمْ أَنْ يَتَقَدَّمَ﴾ الخير والطاعة.\n﴿أَوْ يَتَأَخَّرَ﴾ عنها بالشر والمعصية (١) نظيره ودليله قوله: ﴿وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ﴾ (٢) يعني: في الخير ﴿وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ﴾ عنه.\nقال الحسن: وهذا وعيد لهم كقوله ﴿فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ﴾ (٣).\nيعني: أنه نذير لهما جميعًا.\n\n<span data-type=\"title\" id=toc-5967>٣٨ </span>- ﴿كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ (٣٨)﴾ مرتهنة دكمسها، مأخوذة بعملها (٤).\n_________\n= القرآن\" ٢/ ٦٤٤، والزمخشري في \"الكشاف\" ٦/ ٢٦١، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٨، وهي قراءة غير متواترة.\n(١) قاله ابن عباس وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٤، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٢، ولم ينسبه.\nقتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٢، ولم ينسبه.\n(٢) الحجر: ٢٤.\n(٣) الكهف: ٢٩. ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٤، والثعالبي في \"الجواهر الحسان في تفسير القرآن\" ٣/ ٤٢٣.\nاحتج المعتزلة بهذِه الآية على كون العبد متمكنًا من الفعل غير مجبور عليه.\nوجوابه: أن هذِه الآية دلت على أن فعل العبد معلق على مشيئته، لكن مشيئة العبد معلقة على مشيئة الله -تعالى جل ذكره- كقوله تعالى: ﴿وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ﴾. \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٣١.\n(٤) قاله ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٥، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٤٩، والماوردي في \"النكت والعيون\" ٦/ ١٤٨، وابن الجوزي في \"زاد المسير\" ٨/ ٤١١.","vol":"28","page":73},{"text":"<span data-type=\"title\" id=toc-5968>٣٩ </span>- قوله تعالى: ﴿إِلَّا أَصْحَابَ الْيَمِينِ (٣٩)﴾\nفإنهم لا يحاسبون، ولا يرتهنون بذنوبهم، ولكن يغفرها الله تعالى لهم، ويتجاوزها عنهم كما وعدهم (١).\nقال قتادة: غلق الناس كلهم إلا أصحاب اليمين (٢). واختلفوا فيهم:\n[٣٢٨٤] فأخبرنا ابن فنجويه (٣) قال: حدثنا ابن البواب (٤) قال: حدثنا رضوان بن أحمد (٥) قال: حدثنا أحمد بن عبد الجبار (٦) قال: حدثنا أبو معاوية (٧)، عن الأعمش (٨)، عن أبي اليقظان (٩)،\n_________\n(١) قاله مجاهد، وابن زيد:\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٥٩ لسعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٢، ولم ينسبه.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٩، والطبري فى \"جامع البيان\" ٢٩/ ١٥٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٢.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) عبيد الله بن أحمد المقرئ، ثقة.\n(٥) أبو الحسين الصيدلاني، ثقة.\n(٦) أبو عمر العطاردي الكوفي، ضعيف وسماعه للسيرة صحيح.\n(٧) محمد بن خازم، ثقة أحفظ الناس لحديث الأعمش.\n(٨) سليمان بن مهران، ثقة حافظ ورع عارف بالقراءات، لكنه يدلس.\n(٩) عثمان بن عمير، ضعيف واختلط وكان يدلس ويغلو في التشيع.","vol":"28","page":74},{"text":"عن زاذان (١)، عن علي بن أبي طالب ﵇ (٢) فى قوله: ﴿إِلَّا أَصْحَابَ الْيَمِينِ (٣٩)﴾ قال: هم أطفال المسلمين (٣).\n_________\n(١) الكوفي الضرير، صدوق يرسل، وفيه شيعية.\n(٢) الصلاة والسلام على أمير المؤمنين علي، ﵁، لم يرد تخصيصه بها دون الثلاثة، لكن هذا من فعلات الرافضة وسريانه إلى أهل السنة فيه هضم للخلفاء الثلاثة قبله ﵃، فلينتبه إلى مسالك المبتدعة وألفاظهم، فكم من لفظ ظاهره السلامة وباطنه الإثم.\nانظر: \"مجموع الفتاوى\" لابن تيمية ٤/ ٤٢٠، ٤٦٦، ٤٩٦، ٤٩٧، ٢٢/ ٤٧٢، ٤٧٤.\n(٣) [٣٢٨٤] الحكم على الإسناد:\nضعيف؛ فيه أبو اليقظان، وأحمد بن عبد الجبار، ضعيفان.\nالتخريج:\nهذا الأثر مداره على الأعمش، عن أبي اليقظان، عن زاذان، عن علي. ورواه عنه ثلاثة: رواه المصنف من طريق أحمد بن عبد الجبار، ورواه ابن أبي شيبة في \"المصنف\" ١٣/ ٢٨٤، ورواه ابن عدي في \"الكامل\" ٦/ ٢٨٦، والعقيلي في \"الضعفاء\" ٣/ ٢١٢، وابن حبان في \"المجروحين\" ٢/ ٩٥ من طريق عمرو بن علي، عن يحيى بن سعيد.\nثلاثتهم: يحيى بن سعيد، وابن أبي شيبة، وأحمد بن عبد الجبار، عن أبي معاوية الضرير.\nورواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٢٩، والطبري في \"جامع البيان\" ٢٩/ ١٦٥ من طريق وكيع، ومؤمل، ومهران.\nورواه الحاكم في \"المستدرك\" ٢/ ٥٥١ كتاب التفسير: تفسير سورة المدثر من طريق علي بن قادم.\nخمستهم: علي بن قادم، ووكيع، وعبد الرزاق، ومهران، ومؤمل، عن سفيان الثوري. =","vol":"28","page":75},{"text":"يدل عليه:\n[٣٢٨٥] ما أخبرنا ابن فنجويه (١) قال: حدثنا ابن حبش المقري (٢) قال: حدثنا البغوي (٣) قال: حدثنا علي بن جعد (٤) قال: حدثنا أبو عقيل (٥)، عن بُهّية (٦)، عن عائشة - ﵄ - قالت: سألت رسول الله - ﷺ - عن ولدان المؤمنين أين هم؟ قال: \"في الجنة\"، وسألته عن ولدان المشركين قال: \"فإن شئت أسْمَعْتُك تضاغيهم في النار\" (٧).\n_________\n= ورواه الطبري في \"جامع البيان\" ٢٩/ ١٦٥ من طريق ابن فضيل.\nثلاثتهم: أبو معاوية، والثوري، وابن فضيل، عن الأعمش به.\nوأخرجه الفريابي، وسعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٩.\nوالأثر حكم عليه الحاكم بالصحة، وأقره الذهبي، وفي إسناد الحاكم: الأعمش عن عمران القطان عن زاذان. وعمران: صدوق يهم رمي برأي الخوارج.\nقلت: وبكل حال: فالأثر ضعيف إذ مداره على أبي اليقظان، وهو ضعيف. أو عمران القطان كما عند الحاكم وهو صدوق يهم.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش الدينوري، ثقة مأمون.\n(٣) عبد الله بن محمد بن عبد العزيز، إمام ثقة، أقل المشايخ خطأ.\n(٤) ثقة، ثبت، رمي بالتشيع.\n(٥) يحيى بن المتوكل، ضعيف.\n(٦) بهية مولاة أبي بكر الصديق، روت عن أم المؤمنين عائشة، وعنها مولاها أبو عقيل، قال الحافظ: لا تعرف، قال ابن عمار ليست بحجة.\nانظر: \"تهذيب الكمال\" للمزي ٣٥/ ١٣٩، \"ميزان الاعتدال\" للذهبي ١/ ٣٥٦، \"تقريب التهذيب\" لابن حجر (٨٥٤٨).\n(٧) [٣٢٨٥] الحكم على الإسناد:\nضعيف جدًّا.\nفيه أبو عقيل، ضعيف، وبهية مولاة أبي بكر، لا تعرف. =","vol":"28","page":76},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nرواه أبو القاسم البغوي في \"الجعديات\" ٢/ ١٠٦٥ عن علي بن الجعد، ومن طريقه المصنف.\nورواه أحمد في \"المسند\" ٦/ ٢١٥ (٢٥٨٠١) عن وكيع، ورواه الطيالسي في \"المسند\" (ص ٢٣٠) (١٥٧٦) من طريق يونس، ورواه ابن عدي في \"الكامل\" ٨/ ٤١ من طريق سعيد بن يحيى.\nورواه ابن عبد البر في \"التمهيد\" ١٨/ ١٢٢ من طريق حجاج بن إبراهيم بسند ضعيف.\nورواه ابن عدي في \"الكامل\" ٢/ ٢٥٩ ومن طريقه ابن الجوزي في \"العلل المتناهية\" ٢/ ٤٤٢ وقال: هذا حديث لا يصح.\nكلاهما من طريق أبي الربيع.\nوالحارث بن أبي أسامة كما في \"بغية الباحث\" للهيثمي ٢/ ٧٥٧ (٧٥٣) من طريق: عصمة بن سليمان.\nسبعتهم: سعيد بن يحيى، وحجاج، وأبو الربيع، وعلي بن جعد، ووكيع، ويونس، وعصمة بن سليمان، عن أبي عقيل عن بهية، عن عائشة به.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٢٠: فيه أبو عقيل يحيى بن المتوكل ضعفه جمهور الأئمة: أحمد وغيره، ويحيى بن معين، ونقل عنه توثيقه في روايته من ثلاثة.\nوقال الحافظ ابن حجر في \"فتح الباري\" ٣/ ٢٤٦: وهو ضعيف جدًّا؛ لأن في إسناده أبا عقيل مولي بهية وهو متروك.\nقلت: كذا قال مع أنه قرر في \"تقريب التهذيب\" (٧٦٣٣) أنه ضعيف، وبكل حال فعلة الحديث أبو عقيل هذا ومولاته بهية لا تعرف.\nوقال ابن القيم في حاشيته على \"سنن أبي داود\" ١٢/ ٣١٦ بعد ذكره للحديث: فحديث واه يعرف به واه وهو أبو عقيل.\nغريب الحديث:\nأسمعتك تضاغيهم: أي صياحهم وبكاءهم، يقال: ضغا يضغو ضغوا وضغاء، =","vol":"28","page":77},{"text":"وقال أبو ظبيان، عن ابن عباس - ﵄ -: هم الملائكة (١).\nوروى أبو حمزة الثمالي، عن أبي جعفر الباقر قال: نحن وشيعتنا أصحاب اليمين (٢).\nوقال مقاتل: هم أهل الجنة الذين كانوا على يمين آدم ﵇ يوم الميثاق، حين قال لهم الله تعالى: هؤلاء في الجنة ولا أبالي (٣).\nوقال الحسن: هم المسلمون المخلصون (٤).\nوعنه أيضًا: هم الذين كانوا ميامين على أنفسهم (٥).\n_________\n= إذا صاح وضجَّ.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٨٤.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ٧٣، والسمعاني في \"تفسير القرآن\" ٦/ ٩٨، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٢.\nقال الألوسي في \"روح المعاني\" ٢٩/ ١٣٢: وتعقب -أي قول ابن عباس- بأن إطلاق النفس على الملك غير معروف، وبأنهم لا يوصفون بالكسب أيضًا، على أن الظاهر سباقًا وسياقًا أن يراد بهم طائفة من البشر المكلفين.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٥، وابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٣٣.\n(٣) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٩٨، دون نسبة، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٥.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٣، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٨، في \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٥، \"روح المعاني\" للألوسي ٢٩/ ١٣١.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٣ ونسبه لمقاتل.","vol":"28","page":78},{"text":"وقال ابن كيسان: هم المؤمنون الصالحون ليسوا بمرتهنين؛ لأنهم أدوا ما كان عليهم (١).\nوقال يمان: هم الذين افتكوا رهونهم (٢).\nوقال الحكيم: هم الذين اختارهم الله تعالى لخدمته، فلم يدخلهم في الرهن؛ لأنهم خدام الله وصفوته، وكسبهم لم يضرهم (٣).\nوقال القاسم: كل نفس مأخوذة بكسبها، من خير أو شر إلا من اعتمد على الفضل، والرحمة، دون الكسب والخدمة، فكل من اعتمد على الكسب فهو رهين به، ومن اعتمد على الفضل، فإنه غير مأخوذ (٤).\n[٣٢٨٦] وسمعت أبا عبد الرحمن السلمي (٥) يقول: سمعت أبا بكر الرازي (٦) يقول: سمعت أبا عمرو البخاري (٧) يقول في قوله تعالى: ﴿كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ﴾ قال: فأين الفرار من القدر،\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٥، والثعالبي \"الكشف البيان\" ٥/ ٥١٦، \"فتح القدير\" للشوكاني ٥/ ٣٨٣.\n(٢) ذكره أبو السعود في \"إرشاد العقل السليم\" ٩/ ٦١ بنحوه، ولم ينسبه.\n(٣) انظر: في \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٥، \"فتح القدير\" للشوكاني ٥/ ٣٨٣، ولم ينسبه.\n(٤) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\"، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٥.\n(٥) محمد بن الحسين بن محمد، تكلموا فيه وليس بعمدة.\n(٦) محمد بن عبد الله بن عبد العزيز بن شاذان، ما هو بمؤتمن.\n(٧) لم أجده.","vol":"28","page":79},{"text":"وكيف القرار على الخطر (١).\n\n<span data-type=\"title\" id=toc-5969>٤٠ </span>- ﴿فِي جَنَّاتٍ يَتَسَاءَلُونَ (٤٠) عَنِ الْمُجْرِمِينَ <span data-type=\"title\" id=toc-5970>(٤١)﴾ </span>المشركين (٢).\n\n<span data-type=\"title\" id=toc-5971>٤٢ </span>- ﴿مَا سَلَكَكُمْ﴾ أدخلكم (٣) ﴿فِي سَقَرَ﴾\n\n<span data-type=\"title\" id=toc-5972>٤٣ </span>- ﴿قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ (٤٣) وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ <span data-type=\"title\" id=toc-5973>(٤٤) </span>وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ <span data-type=\"title\" id=toc-5974>(٤٥)﴾ </span>(٤).\n\n<span data-type=\"title\" id=toc-5975>٤٦ </span>- ﴿وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ (٤٦)﴾\n\n<span data-type=\"title\" id=toc-5976>٤٧ </span>- ﴿حَتَّى أَتَانَا الْيَقِينُ (٤٧)﴾ يعني: الموقن به، وهو: الموت (٥).\n_________\n(١) [٣٢٨٦] الحكم على الإسناد: ضعيف.\nشيخ المصنف متكلم فيه، وشيخ شيخه ليس بمؤتمن.\nالتخريج:\nالقول أخرجه أبو عبد الرحمن السلمي في \"حقائق التفسير\" [٣٥٣/ ب]، ومن طريقه المصنف.\n(٢) أنظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٣.\n(٣) أنظر: \"الوسيط\" للواحدي ٤/ ٣٨٦، \"تفسير القرآن\" للسمعاني ٦/ ٩٨، \"معالم التنزيل\" للبغوي ٨/ ٢٧٣.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٦٦، والواحدي في \"الوسيط\" ٤/ ٣٨٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٣.\n(٥) قاله ابن عباس: أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٩، وذكره الطبري في \"جامع البيان\" ٢٩/ ١٦٦ ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٤٨ عن السدي.\nقال ابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٩: وذلك عندي هنا متعقب؛ لأن نفس الموت يقين عند الكافر وهو حي، فإنما اليقين الذي عنوا في هذِه الآية الشيء الذي كانوا يكذبون به وهم أحياء في الدنيا فتيقنوه بعد الموت، وإنما يتفسر اليقين =","vol":"28","page":80},{"text":"<span data-type=\"title\" id=toc-5977>٤٨ </span>- قوله الله تعالى: ﴿فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ (٤٨)﴾ (١).\nقال عبد الله بن مسعود - ﵁ -: تشفع الملائكة، والنبيون، والشهداء، والصالحون، وجميع المؤمنين، فلا يبقى في النار إلا أربعة ثم تلا: ﴿قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ (٤٣) وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ (٤٤) وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ (٤٥) وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ (٤٦)﴾ (٢).\nوقال الحسن: كنا نُحدث أن الشهيد يشفع في سبعين من أهل بيته (٣).\n[٣٢٨٧] أخبرنا ابن فنجويه (٤)، قال: حدثنا أحمد بن جعفر بن حمدان (٥)، قال: حدثنا يوسف بن عبد الله بن ماهان (٦)، قال:\n_________\n= بالموت في قوله: ﴿وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ (٩٩)﴾. ا. هـ.\nوقال ابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٣٥: وهذِه الآية تدل على أن الكفار مخاطبون بفروع الشريعة.\n(١) وهذِه الآية تدل على صحة الشفاعة للمذنبين من هذِه الأمة بمفهومها؛ لأن تخصيص هؤلاء بأنهم لا تنفعهم شفاعة الشافعين يدل على أن غيرهم تنفعهم شفاعة الشافعين. انظر: \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٣٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٣، وابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٣٥.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٦٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٩. وأصل القول حديث النبي - ﷺ -: \"الشهيد يشفع في سبعين من أهل بيته\". انظر: \"جامع البيان\" للطبري ١٦/ ١٢٨، \"موارد الظمآن\" للهيثمي (ص ٣٨٨).\n(٤) ثقة صدوق كثير الرواية للمناكير.\n(٥) القطيعي، ثقة.\n(٦) الدينوري، لم أجده.","vol":"28","page":81},{"text":"حدثنا موسى بن إسماعيل (١) قال: حدثنا حماد (٢) قال: حدثنا ثابت (٣)، عن الحسن (٤) ﵀ أن رسول الله - ﷺ - قال: \"يقول الرجل من أهل الجنة يوم القيامة: أي رب عبدك فلان سقاني شربة من ماء في الدنيا فشفعني فيه. فيقول: أذهب فأخرجه من النار، فيذهب فيحسس النار حتى يُخرجه منها\" (٥).\n[٣٢٨٨] وبإسناده عن حماد (٦)، عن خالد الحذّاء (٧)، عن عبد الله ابن شقيق (٨)، عن رجل من بني تميم قال: سمعت رسول الله - ﷺ - يقول: \"ليشفعن الرجل من أمتي لأكثر من بني تميم\".\n_________\n(١) التبوذكي، ثقة ثبت.\n(٢) ابن سلمة، ثقة عابد، أثبت الناس في ثابت، وتغير حفظه بأخره.\n(٣) البناني، ثقة عابد.\n(٤) البصري، ثقة فقيه، كان يرسل كثيرا ويدلس.\n(٥) [٣٢٨٧] الحكم على الإسناد:\nمرسل، رجاله ثقات خلا: يوسف بن ماهان، لم أجده.\nالتخريج:\nلم أجده.\nغريب الحديث:\nيحسس النار: الإحساس: العلم بالحواس، وهي مشاعر الإنسان كالعين والأذن، والأنف، واللسان واليد.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٦٩.\n(٦) ابن سلمة، ثقة عابد، تغير حفظه بأخره.\n(٧) ابن مهران البصري، ثقة يرسل.\n(٨) ثقة فيه نصب. =","vol":"28","page":82},{"text":"[٣٢٨٩] وأخبرنا الحسين (١) بن محمد الثقفي، قال: حدثنا عمر (٢) بن نوح البجلي، قال: حدثنا أحمد بن محمد بن شاهين (٣) قال: حدثنا عبد الله بن عمر (٤)، قال: حدثنا أبو معاوية (٥)، قال:\n_________\n= [٣٢٨٨] الحكم على الإسناد:\nرجاله ثقات عدا: ابن ماهان لم أجده، والراوي عن رسول الله - ﷺ - مجهول.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٠ بإسناد صحيح عن أبي قلابة من قوله بلفظ: \"يُدخل الله بشفاعة رجل من هذِه الأمة الجنة مثل بني تميم\" أو قال: \"أكثر من بني تميم\". والأثر أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٥٩.\nوقد جاء ذكر الرجل الذي يشفع بأنه أويس القرني في حديث رواه اللالكائي في \"كرامات الأولياء\" (ص ١٠٦) من طريق عبد الله بن صالح عن الليث، عن سعيد بن أبي سعيد المقبري، عن أبي هريرة ﵁ قال: قال رسول الله - ﷺ -: \"ليشفعن الرجل في أكثر من مضر\" فقال أبو بكر: يا رسول الله إن تميمًا من مضر، قال رسول الله - ﷺ -: \"ليشفعن الرجل من أمتي لأكثر من بني تميم ومن مضر وإنه أويس القرني\"، وفي إسناده كاتب الليث عبد الله بن صالح صدوق فيه غفلة كما في \"تقريب التهذيب\" لابن حجر (٣٣٨٨)، وقد جاء بنحوه عند ابن أبي عاصم في \"الآحاد والمثاني\" ٥/ ١٣ (٢٦٥٣): \"إن في أمتي رجلًا ليَدْخُلَنّ الجنة بشفاعته أكثر من تميم\".\n(١) في الأصل، (س): الحسن، وما أثبته الموافق لما في كتب التراجم، وهو ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٢) في (س): عمرو.\n(٣) لم أجده.\n(٤) مذكدانة، صدوق فيه تشيع.\n(٥) محمد بن خازم، ثقة أحفظ الناس لحديث الأعمش وقد يهم في حديث غيره.","vol":"28","page":83},{"text":"حدثنا داود بن أبي هند (١)، عن عبد الله بن قيس الأسدي (٢)، عن الحارث بن أُقيش (٣) - ﵄ - قال: سمعت رسول الله - ﷺ - يقول: \"إن من أمتي من سيدخل الله بشفاعته الجنة أكثر من مضر\" (٤).\n_________\n(١) ثقة متقن كان يهم بأخره.\n(٢) النخعي الكوفي، ذكره ابن حبان في \"الثقات\"، وقال ابن المديني: مجهول، لم يرو عنه غير داود، ليس إسناده بالصافي، وقال الحافظ: مجهول. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٥/ ٣٩، \"الثقات\" لابن حبان ٥/ ٤٢، \"تهذيب الكمال\" للمزي ١٥/ ٤٥٩، \"تقريب التهذيب\" لابن حجر (٣٥٤٦).\n(٣) في الأصل: يعيش، وفي (س): قيس، والمثبت من كتب التراجم والرجال. ويقال: ابن وقيش، العكلي، حليف الأنصار، قال عنه الحافظ: صحابي مقل. انظر: \"الاستيعاب\" لابن عبد البر ١/ ٣٤٧، \"أسد الغابة\" لابن الأثير ١/ ٤٦٢، \"الإصابة\" لابن حجر ١/ ٦٥٧.\n(٤) [٣٢٨٩] الحكم على الإسناد:\nضعيف؛ فيه عبد الله بن قيس النخعي، مجهول، وابن شاهين، لم أجده.\nالتخريج:\nهذا الحديث مداره على داود بن أبي هند، عن عبد الله بن قيس الأسدي، عن الحارث بن أقيش فذكره.\nورواه ابن أبي شيبة في \"المصنف\" ٧/ ٤٢٣، ٨/ ٩٧ (٣٤٥٠) ومن طريقه رواه ابن ماجه كتاب الزهد: باب صفة النار (٤٣٢٣)، وابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٢٩٤ (١٠٥٦)، والطبراني في \"المعجم الكبير\" ٣/ ٢٦٦ (٣٣٦٣) من طريق عبد الرحيم بن سليمان.\nورواه ابن خزيمة في \"التوحيد\" ٢/ ٧٤٢ (٤٧١)، والطبراني في \"المعجم الكبير\" ٣/ ٢٦٦ (٣٣٦٦)، والحاكم في \"المستدرك\" ١/ ١٤٢، والمصنف من طريق أبي معاوية الضرير.\nورواه ابن خزيمة في \"التوحيد\" ٢/ ٧٤٣ (٤٧٢)، والطبراني في \"المعجم الكبير\" ٣/ ٢٦٥ (٣٣٦١) من طريق شعبة. =","vol":"28","page":84},{"text":"<span data-type=\"title\" id=toc-5978>٤٩ </span>- قوله تعالى: ﴿فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ (٤٩)﴾\nنصب على الحال (١).\n_________\n= ورواه أحمد في \"مسنده\" ٥/ ٣١٢ (٢٢٦٦٥)، وعلقه البخاري في \"التاريخ الكبير\" ٢/ ٢٦١ وقال: إسناده ليس بذاك المشهور، وابن عبد البر في \"الاستيعاب\" ١/ ٣٤٧، والطبراني في \"المعجم الكبير\" ٣/ ٢٦٤ (٣٣٥٩) من طريق حماد بن سلمة.\nورواه عبد بن حميد في \"المنتخب\" (ص ١٦٤) (٤٤٣)، وأبو يعلى في \"مسنده\" ٣/ ١٥٣ (١٥٨١)، والطبراني في \"المعجم الكبير\" ٣/ ٢٦٥ (٣٣٦٠) من طريق يزيد بن زريع.\nورواه أحمد في \"المسند\" ٥/ ٣١٢ (٢٢٦٦٥) من طريق محمد بن أبي عدي، غير أن فيه: الحارث يحدث عن أبي برزة عن رسول الله - ﷺ -.\nورواه عبد الله بن أحمد في زوائد \"المسند\" ٥/ ٣١٢ من طريق بشر بن المفضل.\nورواه الطبراني في \"المعجم الكبير\" ٣/ ٢٦٥ (٣٣٦١) من طريق عبد الوارث بن سعيد، وجعفر بن سليمان، وعلي بن مسهر.\nورواه الحاكم في \"المستدرك\" ٤/ ٦٣٥.\nكلهم: عبد الرحيم، وأبو معاوية، وشعبة، وحماد، ويزيد، وابن أبي عدي، وعبد الأعلى، وبشر، وعبد الوارث، وجعفر، وابن مسهر، عن داود بن أبي هند به. والحديث مع وجود علة الجهالة في إسناده قال الحاكم فيه: صحيح الإسناد على شرط مسلم. وأقره الذهبي. وقال الهيثمي في \"مجمع الزوائد\" ٣/ ٨: رجاله ثقات؟ !\nوالخلاصة -والله أعلم- ضعفه، كما قال البوصيري في \"مصباح الزجاجة\" ٤/ ٥٣١: ليس إسناده بالصافي، والألباني في \"سلسلة الأحاديث الضعيفة\" ٥/ ١٤٠ قال: ضعيف.\n(١) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٤٩، والنحاس في \"إعراب القرآن\" ٥/ ٧٤، \"الفريد في إعراب القرآن المجيد\" لابن أبي العز الهمداني ٤/ ٥٦٨.","vol":"28","page":85},{"text":"وقيل: صاروا معرضين (١).\n\n<span data-type=\"title\" id=toc-5979>٥٠ </span>- ﴿كَأَنَّهُمْ حُمُرٌ﴾ جمع حمار (٢) ﴿مُسْتَنْفِرَةٌ﴾\nقرأ أهل المدينة (٣)، والشام (٤)، وأيوب (٥) بفتح الفاء أي: منفرة مذعورة، ومثله روى المفضل، عن عاصم (٦)، واختاره أبو عبيد (٧)، وقرأ الآخرون بالكسر أي: نافرة (٨)\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٦٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٦، ولم ينسبوه.\n(٢) انظر: \"معالم التنزيل\" البغوي ٥/ ٢٧٤، \"التحرير والتنوير\" لابن عاشور ٢٩/ ٣٢٩، \"روح المعاني\" للألوسي ٢٩/ ١٣٤.\n(٣) منهم: نافع، وأبو جعفر. ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٦، وابن مجاهد في \"السبعة\" (ص ٦٦٠)، وابن مهران الأصبهاني \"المبسوط في القراءات العشر\" (ص ٣٨٧)، وابن غلبون في \"التذكرة\" ٢/ ٦٠٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٧.\n(٤) منهم: ابن عامر.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٦٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٧)، \"التذكرة\" لابن غلبون ٢/ ٦٠٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٧.\n(٥) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ].\n(٦) انظر: \"الحجة\" لابن خالويه (ص ٦٦٠)، \"التذكرة\" لابن غلبون ٢/ ٦٠٤.\n(٧) انظر: \"الجامع لأحكام القرآن\" ١٩/ ٨٧، \"فتح القدير\" للشوكاني ٥/ ٣٨٤.\n(٨) منهم: عاصم، والأعمش: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٦، والطبري في \"جامع البيان\" ٢٦/ ١٦٨، وابن خالويه في \"الحجة\" (ص ٦٦٠)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٣٨٧).\nقال الطبري في \"جامع البيان\" ٢٩/ ١٦٨: والصواب من القول في ذلك عندنا: =","vol":"28","page":86},{"text":"يقال (١): نفرت، واستنفرت، بمعنى واحد.\nوأنشد الفراء:\nأمسك حمارك إنه مستنفر ... في إثر أحمرة عمدن لغرب (٢)\n[٣٢٩٠] أخبرنا ابن فنجويه (٣)، قال: حدثنا عبيد الله بن محمد بن شنبة (٤)، قال: حدثنا أبو حامد المستملي (٥)، قال: حدثنا محمد بن\n_________\n= أنهما قراءتان معروفتان، صحيحتا المعنى فبأيهما قرأ القارئ فمصيب.\nوالحجة لمن كسر أنه جعل الفعل لها، والحجة لمن فتح: أنه جعلهن مفعولًا بهن، لم يُسم فاعلهن.\nانظر: \"الحجة\" لابن خالويه (ص ٣٥٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٧ - ٣٤٨.\n(١) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٨، \"معالم التنزيل\" للبغوي ٨/ ٢٧٤، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٩، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٧.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٠٦. والبيت منسوب لابن الأعرابي في \"تهذيب اللغة\" للأزهري ٥/ ٢١٠، \"لسان العرب\" لابن منظور ٥/ ٢٢٤، \"تاج العروس\" للزبيدي ٣/ ٤٧٤.\nومعنى: غُرّب: جبل دون الشام في بلاد بني كلب، وعنده عين ماء يقال لها: الغُرْب والغربة، والاستنفار: النفور.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٢٢٤، ١/ ٦٤٨.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) أحمد بن جعفر المستملي، لم يذكر بجرح أو تعديل.","vol":"28","page":87},{"text":"حاتم الزمي (١)، قال: حدثنا محمد بن سلام الجمحي (٢)، قال: سألت أبا سوّار (٣) الغنوي، وكان أعرابيًا، فصيحًا، قارئًا للقرآن، فقلت: حُمر (٤) ماذا؟ قال: حُمر (٥) مستنفرة طردها قسورة، قلت: إنما هي فرت من قسورة. قال: أفرَّت؟ قلت: نعم. قال: فمستنفرة (٦).\n\n<span data-type=\"title\" id=toc-5980>٥١ </span>- ﴿فَرَّتْ مِنْ قَسْوَرَةٍ (٥١)﴾ اختلفوا فيه: فقال مجاهد (٧)،\n_________\n(١) أبو جعفر المؤدب، ثقة.\n(٢) قال أبو خيثمة: يكتب عنه الشعر لا الحديث.\n(٣) في الأصل، (س): سرار، وما أثبته الموافق لما في كتب تراجم النحاة قال القفطي: أعرابي فصيح، أخذ عنه أبو عبيدة، ومن دونه، وله مجلس مع محمد بن حبيب وأبي عثمان المازني.\nانظر \"مجاز القرآن\" لأبي عبيد ١/ ١٢، \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣٨٨، \"إنباه الرواة\" للقفطي ٤/ ١٢٨.\n(٤) في (س): فقلت: كأنهم حمر.\n(٥) في (س): فقال: مستنفرة.\n(٦) [٣٢٩٠] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل، والجمحي يكتب عنه الشعر لا الحديث.\nالتخريج:\nذكره ابن خالويه في \"الحجة\" (ص ٣٥٦)، وابن أبي مريم في \"الموضح في القراءات الثمان\" ٣/ ١٣١٤، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢١٢، وأبو حيان في \"البحر المحيط\" ٨/ ٣٧٢، والسمين الحلبي في \"الدر المصون\" ١٠/ ٥٥٧، وابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٣٧. وأخرجه المصنف من طريق محمد بن سلام الجمحي.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٤، وابن الجوزي في \"زاد المسير\" ٨/ ٤١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٧.","vol":"28","page":88},{"text":"وقتادة (١)، والضحاك (٢)، وابن كيسان (٣): هم الرماة، وهي رواية عطاء (٤)، عن ابن عباس - ﵄ - (٥)، وابن ظبيان، عن أبي موسى الأشعري - ﵁ - (٦).\nوقال سعيد بن جبير: هم القناص (٧)، وهي رواية عطية عن ابن عباس - ﵄ - (٨).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٩، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٩، وابن الجوزي في \"زاد المسير\" ٨/ ٤١٣.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٣٨٨، \"معالم التنزيل\" للبغوي ٨/ ٢٧٤، \"زاد المسير\" لابن الجوزي ٨/ ٤١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٧.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٨/ ٤١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٧، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٣٧.\n(٤) في الأصل: عطية، وما أثبته من (س)، والموافق لروايات التفسير.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٨، وذكره ابن فورك [١٩٥/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٤٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٩.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٨، وذكره ابن فورك [١٩٥/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٢٧٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٩، وابن الجوزي في \"زاد المسير\" ٨/ ٤١٣.\n(٧) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦١، والطبري في \"جامع البيان\" ٢٩/ ١٦٩، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٤٩، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٤.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٩، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٩.","vol":"28","page":89},{"text":"[٣٢٩١] وأخبرنا الحسين بن محمد بن فنجويه (١) قال: حدثنا عمر بن أحمد بن القاسم النهاوندي (٢) قال: حدثنا محمد بن أيوب (٣) قال: أخبرنا أبو بكر بن أبي شيبة (٤) قال: حدثنا وكيع (٥)، عن شعبة (٦)، عن أبي جَمْرة (٧)، عن ابن عباس - ﵄ -: ﴿فَرَّتْ مِنْ قَسْوَرَةٍ (٥١)﴾ قال: عصب الرجال (٨).\n[٣٢٩٢] وأنبأني عقيل بن محمد (٩) قال: أخبرني المعافى بن\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) فقيه، روى عن الثقات الموضوعات.\n(٣) ابن ضريس، أبو عبد الله البجلي، الحافظ المحدث الثقة.\n(٤) ثقة حافظ صاحب تصانيف.\n(٥) ابن الجراح، ثقة حافظ عابد.\n(٦) ابن الحجاج، ثقة حافظ متقن.\n(٧) في الأصل، (س): حمزة، والصحيح ما أثبته، وهو نصر بن عمران الضبعي، ثقة ثبت.\n(٨) [٣٢٩١] الحكم على الإسناد:\nرجاله ثقات خلا عمر بن أحمد القاسم، يروي الموضوعات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٠ لسعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، والمصنف عن ابن عباس به.\nغريب الأثر:\nالعصائب: جمع عصابة: وهم الجماعة من الناس مع العشرة إلى الأربعين، ولا واحد لها من لفظها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٢٠.\n(٩) الجرجاني، لم أجده.","vol":"28","page":90},{"text":"زكريا (١) قال: حدثنا محمد بن جرير (٢) قال: حدثنا ابن المثنى (٣) قال: حدثني عبد الصمد بن عبد الوارث (٤) قال: سمعت أبي (٥) يحدث قال: حدثني داود (٦): حدثني عباس بن عبد الرحمن مولى بني هاشم (٧) قال: سئل ابن عباس - ﵄ - عن القسورة فقال: هي جمع الرجال، ألم تسمع إلى ما قالت فلانة في الجاهلية:\nيا بنتي كوني خَيْرَة لخَيِّره ... أخوالها الحي وأهل القسوره (٨)\n[٣٢٩٣] وأخبرنا ابن فنجويه (٩) قال: حدثنا ابن حمدان (١٠) قال:\n_________\n(١) العلامة الفقيه الحافظ الثقة.\n(٢) أبو جعفر الطبري، الإمام العلم المجتهد، صاحب التصانيف البديعة.\n(٣) محمد بن المثنى، ثقة ثبت.\n(٤) صدوق.\n(٥) عبد الوارث بن سعيد، ثقة ثبت.\n(٦) ابن أبي هند، ثقة متقن كان يهم بأخرة.\n(٧) مستور.\n(٨) [٣٢٩٢] الحكم على الإسناد:\nضعيف.\nفيه عباس بن عبد الرحمن، مستور، وشيخ المصنف، لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٦٩ ومن طريقه المصنف، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٩٨)، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٧ - ٨٨، والألوسي في \"روح المعاني\" ٢٩/ ١٣٤.\n(٩) ثقة صدوق كثير الرواية للمناكير.\n(١٠) أبو بكر القطيعي، ثقة.","vol":"28","page":91},{"text":"حدثنا محمد بن عمران (١) قال: حدثنا أبو (عبيد الله) (٢) المخزومي قال: حدثنا سفيان بن عيينة (٣)، عن عمرو (٤)، عن عطاء (٥)، عن ابن عباس - ﵄ - في قوله -﷿-: ﴿فَرَّتْ مِنْ قَسْوَرَةٍ (٥١)﴾ قال: هي رُكْزٌ (٦) من الناس (٧).\n[٣٢٩٤] وأخبرنا ابن فنجويه (٨)، قال: حدثنا ابن حبش\n_________\n(١) ابن خزيمة، لم أجده.\n(٢) في الأصل: عبد الله، وما أثبت من (س) وكتب الرجال. وهو سعيد بن عبد الرحمن القرشي المكي، ثقة.\n(٣) ثقة حافظ فقيه إمام حجة، وكان أثبت الناس في عمرو بن دينار.\n(٤) ابن دينار المكي، ثقة ثبت.\n(٥) ابن أبي رباح، ثقة فقيه فاضل لكنه كثير الإرسال.\n(٦) في (س): ركن، وهو تصحيف.\n(٧) [٣٢٩٣] الحكم على الإسناد:\nرجاله ثقات خلا محمد بن عمران، لم أجده.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٢، الطبري في \"جامع البيان\" ٢٩/ ١٧٠، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦١، وسفيان بن عيينة في \"تفسيره\" كما في \"فتح الباري\" ٨/ ٦٧٧، وذكره البخاري تعليقًا كتاب التفسير، باب سورة المدثر، وهو موصول في \"تفسير ابن عيينة\" كما في \"تعليق التعليق\" ٤/ ٣٥١ - ٣٥٢ من طريق عمرو بن دينار، عن عطاء، عن ابن عباس. وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٩٨).\nغريب الأثر:\nالركز: الحسن والصوت الخفي، فجعل القسورة نفسها ركزًا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٣٥.\n(٨) ثقة صدوق كثير الرواية للمناكير.","vol":"28","page":92},{"text":"المقري (١)، قال: حدثنا أبو يعلى الموصلي (٢)، قال: حدثنا يحيى بن معين (٣)، قال: حدثنا عبد الرحمن بن مهدي (٤)، عن إسماعيل بن مسلم العبدي (٥)، عن أبي المتوكل (٦) في قوله تعالى: ﴿فَرَّتْ مِنْ قَسْوَرَةٍ (٥١)﴾ قال: هو لغط القوم (٧).\nوقال أبو هريرة - ﵁ -: هي الأُسْدُ (٨).\n_________\n(١) الحسين بن محمد بن حبش، ثقة مأمون.\n(٢) أحمد بن علي بن المثنى، ثقة.\n(٣) إمام الجرح والتعديل، ثقة حافظ مشهور.\n(٤) ثقة ثبت حافظ.\n(٥) ثقة.\n(٦) علي بن داود الناجي، ثقة.\n(٧) [٣٢٩٤] الحكم على الإسناد:\nصحيح.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٤، والخازن في \"لباب التأويل\" ٤/ ٣٦٧.\nغريب الأثر:\nاللغط: صوت وضجة لا يفهم معناها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٢١.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦١ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [١٩٥/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٤٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٤، وذكره البخاري كتاب التفسير: باب تفسير سورة المدثر (٤٩٢١)، وقد وصله عبد بن حميد من طريق هشام بن سعد، عن زيد بن أسلم قال: كان أبو هريرة إذا قرأ ﴿كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ (٥٠) فَرَّتْ مِنْ قَسْوَرَةٍ (٥١)﴾ قال: الأسد.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٦٧٦.","vol":"28","page":93},{"text":"[٣٢٩٥] وأخبرنا ابن فنجويه (١)، قال: حدثنا ابن حمدان (٢)، قال: حدثنا ابن ماهان (٣)، قال: حدثنا موسى بن إسماعيل (٤)، قال: حدثنا حماد بن سلمة (٥)، عن علي بن زيد (٦)، عن سليمان ابن قتة (٧)، عن ابن عباس - ﵄ -: ﴿فَرَّتْ مِنْ قَسْوَرَةٍ (٥١)﴾، قال: هو بلسان العرب: الأسد، وبلسان الحبش: القسورة، وبلسان الفرس: شير، وبلسان النبط (٨): أرْيا (٩).\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) أحمد بن جعفر القطيعي، ثقة.\n(٣) يوسف بن عبد الله بن ماهان، لم أجده.\n(٤) التبوذكي، ثقة ثبت.\n(٥) ثقة عابد.\n(٦) ابن جدعان، أبو الحسن البصري، ضعيف.\n(٧) التيمي مولاهم، البصري، المقرئ من فحول الشعراء، عرض ختمة على ابن عباس، وثقه ابن معين، وقال ابن المديني: قتة أُمُّه، وذكره ابن حبان في \"الثقات\".\nانظر \"الجرح والتعديل\" لابن أبي حاتم ٤/ ١٣٦، \"الثقات\" لابن حبان ٤/ ٣١١، \"سير أعلام النبلاء\" للذهبي ٤/ ٢٣٥، \"تعجيل المنفعة\" لابن حجر ١/ ٦١٧.\n(٨) في (س): القبط.\n(٩) [٣٢٩٥] الحكم على الإسناد:\nضعيف.\nفيه: علي بن زيد، ضعيف، وابن ماهان، لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٠، وابن أبي حاتم كما في \"الدر المنثور\" ٦/ ٤٦١، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٨، والخازن في \"لباب التأويل\" ٤/ ٣٦٧.","vol":"28","page":94},{"text":"وقيل (١): هو فعولة من القسر، وهو القهر.\nسمي بذلك؛ لأنه يقهر السباع كلها.\n[٣٢٩٦] وأخبرنا ابن فنجويه (٢)، قال: حدثنا محمد بن علي الصوفي (٣) قال: حدثنا محمد بن صالح بن ذريح (٤) قال: حدثنا جبارة (٥) بن مُغلس قال: حدثنا عبد الأعلى بن (٦) أبي المساور، عن عكرمة (٧)، عن ابن عباس - ﵄ - في قوله: ﴿فَرَّتْ مِنْ قَسْوَرَةٍ (٥١)﴾ قال: حبال الصيادين (٨).\n_________\n(١) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٩٨)، والنحاس في \"إعراب القرآن\" ٥/ ٧٤، والزمخشري في \"الكشاف\" ٦/ ٢٦٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٩، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢١٢، كلاهما بنحوه.\n(٢) في (س): الحسين بن محمد الحديثي، وهو ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو بكر الشيلماني، أحاديثه مستقيمة.\n(٤) الإمام المتقن الثقة.\n(٥) في (س): جنادة، وهو جبارة الحماني الكوفي، ضعيف.\n(٦) في (س): عن، وهو عبد الأعلى بن أبي المساور الزهري، أبو مسعود الجرالر الكوفي، قال ابن معين: ليس بثقة، وفي رواية: أرجو أن يكون صالحًا، وقال ابن المدين: ضعيف ليس بشيء، وضعفه أبو زرعة وأبو حاتم والدارقطني، وقال النسائي: متروك الحديث، وقال الحافظ: متروك، كذبه ابن معين.\nانظر \"الضعفاء\" للنسائي (ص ١٦٥)، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٦، \"تهذيب الكمال\" للمزي ١٦/ ٣٦٦، \"تقريب التهذيب\" لابن حجر (٣٧٣٧).\n(٧) مولى ابن عباس، ثقة ثبت، عالم بالتفسير.\n(٨) [٣٢٩٦] الحكم على الإسناد:\nضعيف جدًّا.\nفيه جبارة بن المغلس: ضعيف، وعبد الأعلى بن أبي المساور: متروك. =","vol":"28","page":95},{"text":"وقال عكرمة: من ظلمة الليل (١).\nويقال: هي سواد أول الليل، ولا يقال لسواد آخر الليل قسورة (٢).\nوقال زيد بن أسلم: أي من رجال أقوياء (٣). وكل ضخم شديد عند العرب فهو قسورة (٤).\nقال لبيد:\nإذا ما هتفنا هتفة في ندينا ... أتانا الرجال القائدون القساور (٥)\n\n<span data-type=\"title\" id=toc-5981>٥٢ </span>- قوله تعالى: ﴿بَلْ يُرِيدُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُؤْتَى صُحُفًا مُنَشَّرَةً (٥٢)﴾\nوذلك أنهم قالوا: يا محمد إن سرك أن نتبعك، فأتنا بكتاب خاصة\n_________\n= التخريج:\nأخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦١، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٤، وابن الجوزي في \"زاد المسير\" ٨/ ٤١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٨، والخازن في \"لباب التأويل\" ٤/ ٣٦١.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٤، \"الكشاف\" للزمخشري ٦/ ٢٦٣، \"زاد المسير\" لابن الجوزي ٨/ ٤١٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٤ ولم ينسبه، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٩ عن ثعلب، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٨ ولم ينسبه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٤، \"المحرر الوجيز\" لابن عطية ٥/ ٣٩٩، ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٨.\n(٤) انظر: \"لسان العرب\" لابن منظور ٥/ ٩٣.\n(٥) \"ديوانه\" (ص ٧٦)، وانظر: \"البحر المحيط\" لأبي حيان ١٠/ ٣٢٤، \"الدر المصون\" للسمين الحلبي ١٠/ ٥٥٨.","vol":"28","page":96},{"text":"إلى فلان، وفلان من رب العالمين نؤمر فيه باتباعك (١). نظيره قوله تعالى: ﴿وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ﴾ (٢).\nروى زاذان، عن ابن عباس - ﵄ - يقول: كان المشركون يقولون إن كان محمد - ﷺ - صادقًا، فليصبح عند رأس كل رجل منا صحيفة فيها براءته، وأمنه من النار (٣).\nقال مطر الوراق: كانوا يريدون أن يؤتوا براءة بغير عمل (٤).\nوقال الكلبي: إن المشركين قالوا: يا محمد بلغنا أن الرجل من بني إسرائيل كان يصبح مكتوبًا عند رأسه ذنبه، وكفارته، فأتنا بمثل ذلك، فكرهه رسول الله - ﷺ -، وأنزل الله تعالى هذِه الآية (٥).\n_________\n(١) قاله قتادة. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦١ لعبد بن حميد وابن المنذر أيضًا، وذكره ابن فورك [١٩٥/ ب] ولم ينسبه، والسمعاني في \"تفسير القرآن\" ٦/ ٩٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٣٩٦، وقال: وهذا من قول عبد الله ابن أمية وغيره.\n(٢) الإسراء: ٩٣.\n(٣) ذكره الزمخشري في \"الكشاف\" ٦/ ٢٦٣ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٨، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢١٢ ولم ينسبه، والسيوطي في \"لباب النقول\" (ص ٤٠٧).\n(٤) انظر: \"الجامع لأحكام القرآن\" ١٩/ ٨٨، \"اللباب\" لابن عادل ١٩/ ٥٣٨.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٦، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٤٩٨) ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٥، والزمخشري في \"الكشاف\" ٦/ ٢٦٣، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٨/ ٤١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٨.","vol":"28","page":97},{"text":"<span data-type=\"title\" id=toc-5982>٥٣ </span>- قوله تعالى: ﴿كَلَّا﴾\nليس كما تقولون وتريدون (١)، وقيل: حقًا (٢)، وكلما ورد عليك منه فهذا وجهه (٣)، ﴿بَلْ لَا يَخَافُونَ الْآخِرَةَ﴾.\n\n<span data-type=\"title\" id=toc-5983>٥٤ </span>- ﴿كَلَّا إِنَّهُ﴾ يعني: القرآن (٤)، ﴿تَذْكِرَةٌ﴾ وليس بسحر (٥).\n\n<span data-type=\"title\" id=toc-5984>٥٥ </span>- ﴿فَمَنْ شَاءَ ذَكَرَهُ (٥٥)﴾.\n\n<span data-type=\"title\" id=toc-5985>٥٦ </span>- ﴿وَمَا يَذْكُرُونَ﴾\nبالتاء نافع (٦) ويعقوب (٧).\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٨/ ٤١٤.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٥، \"زاد المسير\" لابن الجوزي ٨/ ٤١٤، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٥.\n(٤) قاله قتادة. أخرجه عبد بن حميد، والطبري في \"جامع البيان\" ٢٩/ ١٧١، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦١، وذكره ابن فورك [١٩٥/ ب] ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٣٨٨، والسمعاني في \"تفسير القرآن\" ٦/ ٩٩.\n(٥) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٧١.\n(٦) انظر: \"الحجة\" لابن خالويه (ص ٣٥٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٧)، \"التذكرة\" لابن غلبون ٢/ ٦٠٤.\n(٧) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٧)، \"معالم التنزيل\" للبغوي ٨/ ٢٧٥، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٠، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٨٨، \"البحر المحيط\" لأبي حيان ٨/ ٣٧٢.\nوالقراءة بالتاء: قراءة سبعية متواترة أيضًا كما في \"الإقناع في القراءات السبع\" لابن الباذش ٢/ ٧٩٧.","vol":"28","page":98},{"text":"غيرهما بالياء (١) ﴿إِلَّا أَنْ يَشَاءَ اللَّهُ هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ﴾ أي: أهل أن تُتقى محارمه، وأهل أن يغفر لمن أتقاه (٢).\n[٣٢٩٧] أخبرنا ابن فنجويه (٣)، قال: حدثنا عمر بن الخطاب (٤)، قال: حدثنا عبد الله بن الفضل (٥)، قال: حدثنا هدبة بن خالد (٦) [ح].\n[٣٢٩٨] وأخبرنا عبد الله بن عبد الرحمن الدقاق (٧)، وهارون بن محمد (٨)، قالا: حدثنا محمد بن عبد العزيز (٩)، قال: حدثنا هُدْبة (١٠) [ح].\n_________\n(١) كأبي جعفر، وعاصم، وأبو عمرو، وطلحة، وابن كثير، وعيسى، والأعرج. انظر: \"السبعة\" لابن مجاهد (ص ٦٦٠)، \"الحجة\" لابن خالويه (ص ٣٥٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٧)، \"التذكرة\" لابن غلبون ٢/ ٦٠٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٨.\nوتوجيه القراءة أن: الحجة لمن قرأ بالياء: أنه رده على قوله ﴿بل يريد كل امريء منهم﴾، والحجة لمن قرأ بالتاء أنه جعلهم مخاطبين فدل عليهم بالتاء.\n(٢) قاله قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٢، والطبري في \"جامع البيان\" ٢٩/ ١٧٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦١ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [١٩٥/ ب].\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) السجزي، لم أجده.\n(٥) ابن ذاخرة، لم أجده.\n(٦) أبو خالد القيسي، ثقة عابد، تفرد النسائي بتليينه.\n(٧) لم أجده.\n(٨) ابن هارون العطار، لم أجده.\n(٩) لم أجده.\n(١٠) أبو خالد القيسي، ثقة عابد، تفرد النسائي بتليينه.","vol":"28","page":99},{"text":"[٣٢٩٩] وحدثنا موسى بن محمد بن علي (١)، قال: حدثنا الحسن ابن علي المعمري (٢)، قال: حدثنا هدبة (٣)، قال: حدثنا (سهيل بن أبي حزم) (٤) عن ثابت (٥)، عن أنس - ﵁ - أن رسول الله - ﷺ - قال في هذِه الآية ﴿هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ﴾ \"قال ربكم -﷿-: أنا أهل أن أُتقى ولا يُشرك بي غيري، وأنا أهل لمن أتقى (٦) أن يُشرك بي أن أغفر له\" (٧).\n_________\n(١) لم أجده.\n(٢) صدوق حافظ.\n(٣) أبو خالد القيسي، ثقة عابد، تفرد النسائي بتليينه.\n(٤) في الأصل، (س): (سهل بن أبي حازم)، والصحيح ما أثبته من كتب التراجم والرواة، وهو أبو بكر البصري، ضعيف.\n(٥) البناني، ثقة عابد.\n(٦) في (س): أتقاني.\n(٧) [٣٢٩٧، ٣٢٩٨، ٣٢٩٩] الحكم على الإسناد:\nضعيف، رواه المصنف من ثلاثة طرق، ومداره على سهيل بن أبي حزم وهو ضعيف، بالإضافة على عدد من الرواة لم أجد لهم ترجمة.\nوالحديث يرتقي إلى درجة الحسن لغيره بمجموع طرقه ومتابعاته كما سيأتي.\nالتخريج:\nالحديث يرويه عن أنس اثنان:\nالأول: ثابت بن أسلم البناني، وعنه: سهيل بن أبي حزم، ويرويه عنه جماعة. رواه المصنف من طريق الحسن بن علي المعمري، ومحمد بن عبد العزيز، وعبد الله بن الفضل، وعن المصنف يرويه البغوي في \"معالم التنزيل\" ٨/ ٢٧٥. ورواه ابن ماجه، كتاب الزهد، باب ما يرجى من رحمة الله يوم القيامة (٤٢٩٩) من طريق إبراهيم بن نصر، ورواه أبو يعلى الموصلي في \"مسنده\" ٦/ ٦٦ (٣٣١٧)، وعنه ابن عدي في \"الكامل\" ٤/ ٥٢٧ من طريق محمد بن يحيى القمي. =","vol":"28","page":100},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه ابن أبي عاصم في \"السنة\" (ص ٤٥٥) (٩٦٩)، والطبراني في \"المعجم الأوسط\" ٨/ ٢٤٠ (٨٥١٥) من طريق معاذ بن المثنى. وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٩١ من طريق أبيه.\nورواه الدينوري في \"المجالسة\" ٦/ ٢٧٢ (٢٦٢٦) من طريق عباس الدوري، كلهم عن هدبة بن خالد. والنسائي في \"السنن الكبرى\" ٦/ ٥٠١ (١١٦٣٠) من طريق المعافى بن عمران. والدارمي في \"السنن\" (٢٧٦٦) من طريق سلم بن قتيبة. والحاكم في \"المستدرك\" ٢/ ٥٥١، من طريق سريج بن النعمان، وصحح إسناده، وأقره الذهبي، وتعقبه ابن حجر في \"إتحاف المهرة\" ١/ ٥٣٦ بقوله: بل ضعيف لضعف سهيل، وقد ذكر البزار، والترمذي أنه تفرد به.\nورواه العقيلي في \"الضعفاء\" ٢/ ١٥٤ من طريق محمد بن عيسى الطباع وقال: لا يتابع -سهيل عليه ولا يعرف إلا به.\nورواه الترمذي في كتاب التفسير، باب ومن سورة المدثر (٣٣٢٨)، وابن ماجه في كتاب الزهد، باب ما يرجى من رحمة الله يوم القيامة (٤٢٩٩)، وأحمد في \"المسند\" ٣/ ١٤٢ (١٢٤٤٢) كلهم من طريق زيد بن الحباب.\nورواه أبو يعلى في \"مسنده\" ٦/ ٦٦ (٣٣١٧)، والواحدي في \"الوسيط\" ٤/ ٣٨٨ من طريق بشر بن الوليد الكندي.\nسبعتهم: هدبة، والمعافى، وسلم، وسريج، والطباع، وزيد بن الحباب، وبشر، عن سهيل، عن ثابت به.\nوهذا الطريق قال عنه الترمذي: غريب، وسهيل ليس بالقوي في الحديث.\nوقد تفرد سهيل بهذا الحديث عن ثابت. قلت: وقد تابع ثابتًا في روايته له عن أنس. وهو الثاني: حميد الطويل:\nرواه الخطيب في \"تاريخ بغداد\" ٥/ ٢٥٦ من طريق يزيد بن هارون، عن حميد به.\nوفي إسناده: أحمد بن محمد بن أبي الحسن التمار، قال فيه الخطيب: كان غير ثقة وروى أحاديث باطلة. ا. هـ. قلت: ولكن يشهد له:\nما رواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٢، \"تخريج أحاديث =","vol":"28","page":101},{"text":"[٣٣٠٠] وأخبرنا ابن فنجويه (١) قال: حدثنا ابن مالك (٢) قال: حدثنا ابن أحمد بن حنبل (٣)، قال: حدثنا أبي (٤)، قال: حدثنا عبد القدوس بن بكر (٥)، قال: سمعت محمد بن النضر الحارثي (٦) يذكر في قوله -﷿-: ﴿هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ﴾ قال: أنا أهل أن\n_________\n= وآثار الكشاف\" للزيلعي ٤/ ١٢٢ عن عبد الله بن دينار قال: سمعت أبا هريرة، وابن عمر، وابن عباس فذكره بنحوه.\nوقد حكم على الحديث الشيخ الألباني في \"ظلال الجنة\" (ص ٤٤٥) بأنه حسن لغيره.\nوإسناد ابن مردويه ضعيف جدًّا، قاله الشيخ الأرناؤوط في تخريجه لأحاديث \"المسند\".\nوحديث أنس: رواه غير من سبق البزار في \"البحر الزخار\" كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦١، والحكيم الترمذي في \"نوادر الأصول\" ٢/ ١٢١.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) أبو بكر القطيعي، ثقة.\n(٣) عبد الله، ثقة.\n(٤) الإمام أحمد، ثقة حافظ فقيه حجة.\n(٥) عبد القدوس بن بكر بن خنيس الكوفي، أبو الجهم، قال أبو حاتم: لا بأس به، وذكره ابن حبان في \"الثقات\"، وذكر محمود بن غيلان عن أحمد وابن معين وأبي خيثمة أنهم ضربوا على حديثه، روى له الترمذي حديثًا واحدًا، وابن ماجه آخر. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٥٥، \"الثقات\" لابن حبان ٨/ ٤١٩، \"تهذيب الكمال\" للمزي ١٨/ ٢٣٥، \"تقريب التهذيب\" لابن حجر (٤١٤٤).\n(٦) محمد بن النضر، أبو عبد الرحمن الكوفي، قال أبو أسامة: كان من أعبد أهل الكوفة، وقال ابن المبارك: كان إذا ذكر الموت أضطربت مفاصله، وقال أبو نعيم: كان للذكر أنيسًا، وللحق جليسًا، وكان من المتعبدين.\nانظر: \"حلية الأولياء\" لأبي نعيم ٨/ ٢٣٨، \"سير أعلام النبلاء\" للذهبي ٨/ ١٧٥.","vol":"28","page":102},{"text":"يتقيني عبدي، فإن لم يفعل؛ كنت أهلًا أن أغفر له (١) (٢).\n_________\n(١) [٣٣٠٠] الحكم على الإسناد:\nحسن.\nفيه عبد القدوس، لا بأس به، ومحمد بن النضر، لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nرواه أبو نعيم في \"حلية الأولياء\" ٨/ ٢٢١، والمصنف كلاهما من طريق أبي بكر ابن مالك القطيعي عن عبد الله بن أحمد عن أبيه به، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٨٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٠٠.\n(٢) كتب الناسخ في نهاية هذِه السورة:\nتم الجزء بحمد الله وعونه وحسن توفيقه ومنه، لثلاث عشرة ليلة خلت من شهر الله الأطيب سنة ست وعشرين وستمائة، على يد العبد المذنب المرجو رحمة ربه وغفرانه حامد بن محمد بن حامد بن عبد الله الشتري غفر الله له ولوالديه ولجميع المسلمين وصلى الله على سيدنا نبيه ورسوله محمد وعلى آله، ورضي الله عن أصحابه وأتباعه.","vol":"28","page":103},{"text":"<span data-type=\"title\" id=toc-5986>٧٥ - سُورَة القِيَامَةِ</span>","vol":"28","page":105},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾. عزتك اللهم\n\nسورة القيامة\nمكية (١)، وهي ستمائة واثنان وخمسون حرفًا، ومائة وسبع وتسعون كلمة وأربعون آية (٢).\n[٣٣٠١] أخبرنا محمد بن القاسم الفقيه (٣)، قال: حدثنا محمد بن يزيد المعدل (٤)، قال: حدثنا أبو يحيى البزار (٥)، قال: حدثنا محمد\n_________\n(١) قاله: ابن عباس، وابن الزبير:\nابن عباس: أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه في \"تفسيره\" كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٣، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣، عن ابن عباس قال: نزلت سورة القيامة، وفي لفظ: نزلت: ﴿لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (١)﴾ بمكة.\nابن الزبير: وأخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٣ عن عبد الله بن الزبير قال: نزلت سورة ﴿لَا أُقْسِمُ﴾ بمكة.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٠١، والبقاعي في \"مصاعد النظر\" ٣/ ١٣٨ الإجماع عل مكيتها.\n(٢) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٩، \"البيان\" للداني (ص ٢٥٩)، \"القول الوجيز\" للمخللاتي (ص ٣٣١ - ٣٣٢).\nوجاء في (س) ما نصه: وأربعون آية في الكوفي، وتسع وثلاثون في عبد الباقين، اختلافها: آية (لتعجل به) عدها الكوفي ولم يعدها الباقون. وهذا النص زائد عن الأصل.\n(٣) أبو الحسن الماوردي الفلوسي، لم يذكر بجرح أو تعديل.\n(٤) أبو عبد الله النيسابوري، لم يذكر بجرح أو تعديل.\n(٥) زكريا بن يحيى بن الحارث، فقيه حنفي لم يذكر بجرح أو تعديل.","vol":"28","page":107},{"text":"ابن منصور (١)، قال: حدثنا محمد بن عمران بن عبد الرحمن بن أبي ليلى (٢)، قال: حدثني أبي (٣)، عن مخلد (٤) بن عبد الواحد، عن الحجاج بن عبد الله (٥)، عن أبي الخليل (٦)، وعن علي بن زيد (٧)، وعطاء بن أبي ميمونة (٨)، عن زر بن حبيش (٩)، عن أبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة القيامة شهدت أنا وجبريل له يوم القيامة أنه كان مؤمنًا بيوم القيامة وجاء ووجهه مُسْفر على وجوه الخلائق يوم القيامة\" (١٠).\n_________\n(١) لم يتبين لي من هو.\n(٢) صدوق.\n(٣) مقبول.\n(٤) في الأصل: مجالد، وهو تصحيف، والصحيح ما أثبته والموافق لـ (س)، وهو ضعيف.\n(٥) لم أجده.\n(٦) بزيع بن حسان، أحاديثه مناكير كلها، لا يتابعه عليها أحد.\n(٧) ابن جدعان، ضعيف.\n(٨) ثقة رمي بالقدر.\n(٩) ثقة جليل مخضرم.\n(١٠) [٣٣٠١] الحكم على الإسناد:\nضعيف جدًّا.\nالتخريج الحديث: سبق بسط الكلام عنه.","vol":"28","page":108},{"text":"قوله -﷿-: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-5987>١ </span>- ﴿لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (١)﴾ قراءة العامة: مقطوعة الألف مهموزة.\n\n<span data-type=\"title\" id=toc-5988>٢ </span>- ﴿وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (٢)﴾ مثلها (١).\nوقرأ الحسن (٢)، وعبد الرحمن الأعرج (٣) (لأقسم) بغير ألف موصولة.\n﴿وَلَا أُقْسِمُ بِالنَّفْسِ﴾ بالألف مقطوعة، عللى معنى أنه أقسم باليوم، ولم يقسم بالنفس (٤).\nومثله روى القوّاس (٥)، عن شبل (٦)، عن ابن كثير (٧)، وكذلك\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٦١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٨)، \"التذكرة\" لابن غلبون ٢/ ٦٠٥، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٩، \"جامع البيان\" للطبري ٢٩/ ١٧٢، واختاره.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٠٧، \"جامع البيان\" للطبري ٢٩/ ١٧٢، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٨)، \"التذكرة\" لابن غلبون ٢/ ٦٠٥، وهي قراءة متواترة.\n(٣) انظر: \"جامع البيان\" للطبري ٢٩/ ١٧٢، \"التذكرة\" لابن غلبون ٢/ ٦٠٥، \"تفسير القرآن\" للسمعاني ٦/ ١٠١، \"معالم التنزيل\" للبغوي ٨/ ٢٧٩.\n(٤) قاله الحسن:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٢، وذكره ابن خالويه في \"الحجة\" (ص ٣٥٦ - ٣٥٧)، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٤٩، وابن أبي مريم في \"الموضح في القراءات الثمان\" ٣/ ١٣١٦ - ١٣١٧.\n(٥) أحمد بن محمد بن علقمة إمام مكة في القراءة، لم يذكر بجرح أو تعديل.\n(٦) شبل بن عباد المكي، ثقة رمي بالقدر.\n(٧) عبد الله بن كثير المكي، صدوق، أحد الأئمة. =","vol":"28","page":109},{"text":"روى قنبل عنه (١)، وكذلك في البلد، والصحيح أنه أقسم بهما جميعًا (٢).\nومعنى قوله: ﴿لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (١)﴾ اختلفوا فيه: فقال بعضهم: ﴿لَا﴾ صلة أي: أقسم بيوم القيامة (٣)،\n_________\n= الحكم على الإسناد:\nالقواس، لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٣٨٨)، والسمعاني في \"تفسير القرآن\" ٦/ ١٠١، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠١.\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٦١)، \"التذكرة\" لابن غلبون ٢/ ٦٠٥، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٤٩، \"التيسير\" للداني (ص ١٧٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٣.\n(٢) قاله قتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٩، والماوردي في \"النكت والعيون\" ٦/ ١٥١، والسمعاني في \"تفسير القرآن\" ٦/ ١٠٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠١.\n(٣) قاله ابن عباس، وابن جبير، وأبو عبيدة:\nابن عباس: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٧، ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٥٠، والسمعاني في \"تفسير القرآن\" ٦/ ١٠١، ولم ينسبه. ابن جبير: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٧ ولم ينسبه، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٠. أبو عبيدة: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٧ ولم ينسبه، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٢٧٧، والماوردي في \"النكت والعيون\" ٦/ ١٥٠، والسمعاني في \"تفسير القرآن\" ٦/ ١٠١، ولم ينسبه.","vol":"28","page":110},{"text":"وإليه ذهب سعيد بن جبير (١).\nوقال أبو بكر بن عياش: هذا تأكيد للقسم كقولك: لا والله (٢).\nوقال الفراء: قوله ﴿لَا﴾ رد لكلام المشركين، ثم ابتدأ القسم فقال: أقسم بيوم القيامة، قال: وكل يمين قبلها رد لكلام، فلابد من تقديم لا قبلها ليفرق بذلك بين اليمين التي تكون جَحْدا، واليمين التي تستأنف.\nألا ترى أنك تقول مبتدئًا: والله إن الرسول حق، فإذا قلت: لا والله إن الرسول لحق، فكأنك أكذبت قومًا أنكروه (٣).\n[٣٣٠٢] أخبرنا عقيل بن محمد (٤) أنّ المعافى بن زكريا (٥) أخبره، عن محمد بن جرير (٦)، قال: حدثنا أبو كريب (٧)، قال:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٣، وذكره ابن فورك [١٩٦/ أ] والمارودي في \"النكت والعيون\" ٦/ ١٥٠، والسمعاني في \"تفسير القرآن\" ٦/ ١٠١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٩.\n(٣) \"معاني القرآن\" للفراء ٣/ ٢٠٧ مع اختلاف يسير، وذكره الطبري في \"جامع البيان\" ٢٩/ ١٧٣ دون نسبة، والنحاس في \"معاني القرآن\" ٥/ ٧٨ نحوه، والماوردي في \"النكت والعيون\" ٦/ ١٥٠ - ١٥١، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٩ نحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٠.\n(٤) الإستراباذي، لم أجده.\n(٥) العلامة الفقيه الحافظ الثقة.\n(٦) أبو جعفر الطبري، الإمام العلم المجتهد، صاحب التصانيف البديعة.\n(٧) محمد بن العلاء بن كريب، ثقة حافظ.","vol":"28","page":111},{"text":"حدثنا وكيع (١)، عن سفيان (٢)، ومسعر (٣)، عن زياد بن علاقة (٤)، عن المغيرة بن شعبة (٥) - ﵁ - قال: يقولون: القيامة القيامة. وإنما قيامة أحدهم موته (٦).\n[٣٣٠٣] وبه عن سفيان (٧)، ومسعر (٨)، عن ابن أبي (٩) قيس قال: شهدت جنازة فيها علقمة، فلما دفن قال: أمّا هذا فقد قامت قيامته (١٠).\n_________\n(١) ابن الجراح، ثقة حافظ عابد.\n(٢) الثوري، ثقة حافظ، إمام حجة، وكان ربما دلس.\n(٣) ابن كدام، ثقة ثبت فاضل.\n(٤) أبو مالك الكوفي، ثقة رمي بالنصب.\n(٥) صحابي مشهور.\n(٦) [٣٣٠٢] الحكم على الإسناد:\nرجاله ثقات، عدا شيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٤ ومن طريقه المصنف، والطبراني كما في \"كشف الخفا\" ٢/ ٣٦٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٩، والخازن في \"لباب التأويل\" ٤/ ٣٦٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠١ عن الثعلبي، والسمعاني في \"تفسير القرآن\" ٦/ ١٠١، وابن عاشور في \"التحرير والتنوير\" ٢٩/ ٣٥٧.\n(٧) الثوري، ثقة حافظ، إمام حجة، وكان ربما دلس.\n(٨) ابن كدام، ثقة ثبت فاضل.\n(٩) من (س)، وفي \"جامع البيان\" للطبري: أبي قبيس، وهو سفيان بن أبي قيس، كما في \"المقاصد الحسنة\" للسخاوي (ص ٦٧١)، وله ذكر في \"تاريخ بغداد\" ١٢/ ٢٩٩، ولم أجد له ترجمة.\n(١٠) [٣٣٠٣] الحكم على الإسناد:\nرجاله ثقات عدا شيخ المصنف، وابن أبي قيس، لم أجدهما. =","vol":"28","page":112},{"text":"﴿وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (٢)﴾ قال سعيد بن جبير، وعكرمة: تلوم على الخير والشر، ولا تصبر على السراء والضراء (١).\nوقال مجاهد: تندم على ما فات، وتلوم عليه، تقول، لو فعلت، ولو لم أفعل (٢).\nوقال قتادة: اللوامة: الفاجرة (٣).\n_________\n= التخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٤ ومن طريقه المصنف، عن علقمة به، ورواه الديلمي في \"مسند الفردوس\" ١/ ٢٨٥، (١١١٧)، عن أنس رفعه بلفظ: \"إذا مات أحدكم فقد قامت قيامته\"، ورواه ابن لال عن أنس كما في \"تسديد القوس\" لابن حجر ١/ ٣٥٠.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٢٧٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠١ وقال: وقيامة الرجل في خاصته ليست بالقيامة الجامعة لجميع الخلق بعد البعث، لكن المغيرة ﵁ كأنه قال هذا لمن يستبعد قيام الآخرة، ويظن طول الأمد بينه وبينها فتوعده بقيام نفسه. ا. هـ.\nوذكره الخازن في \"لباب التأويل\" ٤/ ٣٦٩ وقال: وفيه ضعف لاتفاق المفسرين على أن المراد به القيامة الكبرى لسياق الآيات في ذلك. ا. هـ.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٤، وذكره ابن فورك [١٩٦/ أ] ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٢، والخازن في \"لباب التأويل\" ٤/ ٣٦٩ ولم ينسبه.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٤، والطبري في \"جامع البيان\" ٢٩/ ١٧٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥١، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٠.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٣، والطبري في \"جامع البيان\" ٢٩/ ١٧٥، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٠٢ ولم =","vol":"28","page":113},{"text":"وقال ابن عباس - ﵄ -: هي المذمومة (١).\nوقال الفراء: ليس من نفس بَرَّة ولا فاجرة إلا وهي تلوم نفسها، إن كانت عملت خيرًا قالت: ألا زدت، وإن كانت عملت سوءًا قالت: يا ليتني لم أفعل (٢).\nالحسن: هي النفس المؤمنة، قال: إنّ المؤمن والله ما تراه إلا يلوم نفسه: ما أردت بكلامي، ما أردت بأكلي، ما أردت بحديث نفسي، وإنّ الفاجر يمضي قُدمًا لا يحاسب نفسه، ولا يعاتبها (٣).\nوقال مقاتل: هي النفس الكافرة، تلوم نفسها في الآخرة على ما فرطت في أمر الله تعالى في الدنيا (٤).\n_________\n= ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٧٩، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٩٢ - ١٩٣.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٥، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥١، وابن الجوزي في \"زاد المسير\" ٨/ ٤١٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩١.\n(٢) \"معاني القرآن\" للفراء ٣/ ٢٠٨، مع اختلاف يسير، وذكره الواحدي في \"الوسيط\" ٤/ ٣٩٠ - ٣٩١، وابن الجوزي في \"زاد المسير\" ٨/ ٤١٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩١.\n(٣) أخرجه عبد بن حميد، وابن أبي الدنيا في \"محاسبة النفس\" كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٤، وذكره الواحدي في \"الوسيط\" ٤/ ٣٩٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٠، وابن الجوزي في \"زاد المسير\" ٨/ ٤١٦.\n(٤) \"تفسيره\" (ص ٥٠٩)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩١، وابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٤٥.","vol":"28","page":114},{"text":"وقال سهل: هي الأمّارة بالسوء، وهي قرينة الحرص والأمل (١).\nوقال أبو بكر الورّاق: النفس كافرة في وقت، منافقة في وقت، مرائية على الأحوال كلها هي كافرة؛ لأنها لا تألف الحق أبدًا، وهي منافقة؛ لأنها لا تفي بالعهد، وهي مرائية؛ لأنها لا تحب أن تعمل عملًا، ولا تخطو خطوة إلا لرؤية الخلق فمن كانت هذِه صفاته، فهي حقيقة بدوام الملامة لها (٢) <span data-type=\"title\" id=toc-5989>(٣)</span>.\n\n٣ - قوله تعالى: ﴿أَيَحْسَبُ الْإِنْسَانُ﴾\nنزلت في عدي بن ربيعة بن أبي سلمة حليف بني زهرة، ختن (٤) الأخنس بن شريق الثقفي، وكان النبي - ﷺ - يقول: \"اللهم اكفني جاري السوء\" يعني: عديّا، والأخنس، وذلك أن عدي بن ربيعة أتى النبي - ﷺ - فقال: يا محمد حدثني عن يوم القيامة متى تكون؟ وكيف أمرها؟ وحالها؟ فأخبره النبي - ﷺ - بذلك، فقال: لو عاينت\n_________\n(١) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" [٣٥٤/ أ].\n(٢) في (س): عليها.\n(٣) ذكره أبو عبد الرحمن السلمي \"حقائق التفسير\" [٣٥٤/ أ].\nوقال الطبري في \"جامع البيان\" ٢٩/ ١٧٥: وهذِه الأقوال التي ذكرناها عمن ذكرناها عنه وإن اختلفت بها ألفاظ قائليها، فمتقاربات المعاني، واصفة القول في ذلك بظاهر التنزيل: أنها تلوم صاحبها على الخير والشر، وتندم على ما فات.\n(٤) الختن بالتحريك: كل من كان من قبل المرأة مثل الأب والأخ، وعند العامة ختن الرجل زوج ابنته.\nانظر: \"الصحاح\" للجوهري ٥/ ٢١٠٧.","vol":"28","page":115},{"text":"ذلك اليوم لم أصدقك يا محمد، ولم أؤمن به، أو يجمع الله العظام؟ فأنزل الله تعالى: ﴿أَيَحْسَبُ الْإِنْسَانُ﴾ (١) يعني: الكافر (٢) ﴿أَلَّنْ نَجْمَعَ عِظَامَهُ﴾ بعد تفرقها، وبلاها، فنحييه ونبعثه بعد الموت (٣)، يقال: إنه ذكر العظام، وأراد بها نفسه كلها؛ لأن العظم (٤) قالب الخلق ولن يستوي الخلق إلا باستوائها (٥).\n_________\n(١) لم أجده مسندًا.\nوقد ذكره المصنف، وتبعه البغوي في \"معالم التنزيل\" ٨/ ٢٨٠، والواحدي في \"أسباب النزول\" (ص ٤٦٩)، والزمخشري في \"الكشاف\" ٦/ ٢٦٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٢، وأبو حيان في \"البحر المحيط\" ٨/ ٣٧٥، والخازن في \"لباب التأويل\" ٤/ ٣٧٠، ونظام الدين النيسابوري في \"غرائب القرآن\" ٦/ ٤٠٠، وابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٤٦، والألوسي في \"روح المعاني\" ٢٩/ ١٣٧.\nوخالفهم ابن الجوزي في \"زاد المسير\" ٨/ ٤١٦ فذكره منسوبًا لمقاتل مختصرًا. وهذا الحديث استغربه الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ١٢٧ وقال: غريب، وهو في \"الكشف والبيان\" للثعلبي، \"معالم التنزيل\" للبغوي، \"أسباب النزول\" للواحدي هكذا من غير سند ولا راو. وتبعه على هذا الحافظ ابن حجر في \"الكاف الشاف\" ٤/ ١٨٠.\n(٢) انظر: \"النكت والعيون\" للماوردي ٦/ ١٥١، \"الوسيط\" للواحدي ٤/ ٣٩١، \"معالم التنزيل\" للبغوي ٨/ ٢٨٠، \"زاد المسير\" لابن الجوزي ٨/ ٤١٦، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩١ - ٩٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٠.\n(٤) في (س): العظام.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٠، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩١، \"اللباب\" لابن عادل ١٩/ ٥٤٦، \"فتح القدير\" للشوكاني ٥/ ٣٨٧.","vol":"28","page":116},{"text":"وقيل: هو خارج على قول المنكر، أويجمع الله العظام؟ كقول الآخر: ﴿قَالَ مَنْ يُحْيِ الْعِظَامَ وَهِيَ رَمِيمٌ﴾ (١).\nثم قال:\n\n<span data-type=\"title\" id=toc-5990>٤ </span>- ﴿بَلَى قَادِرِينَ﴾ أي: نقدر، استقبال صرف إلى الحال (٢).\nقال الفراء: قادرين: نصب (٣) على الخروج من نجمع، كأنك قلت في الكلام: أيحسب أن لن نجمع؟ نقوى عليك؟ بلى قادرين على أقوى منك، يريد: بلى (نقوى) قادرين على أكثر من ذا (٤).\nوقرأ ابن أبي عبلة: (قادرون) بالرفع (٥) أي: بلى نحن قادرون. ومجاز الآية: بلى نقدر على جمع عظامه، وعلى ما هو أعظم من ذلك، وهو أن (نسوي بنانه) أنامله، فنجعل أصابع يديه ورجليه شيئًا واحدًا، كخف البعير، أو كظلف الخنزير، وحافر الحمار، فلا يمكنه أن يعمل بها شيئًا، ولكنّا فرّقنا أصابعه حتى\n_________\n(١) يس: ٧٨، انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٠، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٢.\n(٣) في نصبه أقوال يراجع \"البحر المحيط\" لأبي حيان ١٠/ ٣٤٥.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٠٨ مع اختلاف يسير، \"جامع البيان\" للطبري ٢٩/ ١٧٦، \"إعراب القرآن\" للنحاس ٥/ ٧٩، \"معالم التنزيل\" للبغوي ٨/ ٢٨٠.\n(٥) انظر: \"الكشاف\" للزمخشري ٦/ ٢٦٧ ولم ينسبه، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٢، في \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩١، \"البحر المحيط\" لأبي حيان ٨/ ٣٧٦، \"إعراب الشواذ\" للعكبري ٢٣/ ٦٤٨ ولم ينسبه. وهي قراءة ابن السميفع أيضًا.","vol":"28","page":117},{"text":"يأخذ بها ما شاء، ويقبض إذا شاء، ويبسط إذا شاء، فحسنا خلقه. هذا قول أكثر المفسرين (١).\nوقال القتيبي: ظن الكافر أن الله لا يبعث الموتى، ولا يقدر على جمع العظام البالية، فقال الله تعالى ﴿بَلَى قَادِرِينَ﴾ أن نعيد السُّلاميات على صغارها، ونؤلف بينها حتى يستوي البنان، ومن يقدر على هذا فهو على جمع كبار العظام أقدر، وهذا كرجل قلت له: أتراك تقدر أن تؤلف بين هذا الحنظل في خيط، فيقول نعم وبين الخردل (٢).\n\n<span data-type=\"title\" id=toc-5991>٥ </span>- ﴿بَلْ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ أَمَامَهُ (٥)﴾\n_________\n(١) قاله ابن عباس، ومجاهد، وعكرمة، والحسن، وقتادة، والضحاك:\nابن عباس: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٣، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٤، وذكره ابن فورك [١٩٦/ أ].\nمجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٤، والطبري في \"جامع البيان\" ٢٩/ ١٧٢.\nعكرمة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٤.\nالحسن: أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٤.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٣، والطبري في \"جامع البيان\" ٢٩/ ١٧٦.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٦، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٤.\n(٢) \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٤٦)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٢ بنحوه، وابن الجوزي في \"زاد المسير\" ٨/ ٤١٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٢.","vol":"28","page":118},{"text":"يقول تعالى ذكره: وما يجهل ابن آدم أن ربه قادر على جمع عظامه بعد الموت، ولكنه يريد أن يفجر أمامه أي: يمضي قُدْمَا قُدْمَا في معاصي الله تعالى راكبًا رأسه لا ينزع عنها، ولا يتوب. هذا قول مجاهد (١)، والحسن (٢)، وعكرمة (٣)، والسدي (٤).\nوقال سعيد بن جبير: يقدم الذنب، ويؤخر التوبة يقول: سوف أتوب سوف أتوب، حتى يأتيه الموت على شر أحواله، وأسوأ أعماله (٥).\nوقال الضحاك: هو الأمل، يأمل الإنسان، يقول: أعيش، وأصيب من الدنيا كذا، وكذا، ولا يذكر الموت (٦).\n_________\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٥، والطبري في \"جامع البيان\" ٢٩/ ١٧٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨١، وا بن عطية في \"المحرر الوجيز\" ٥/ ٤٠٣.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٣، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٥، والطبري في \"جامع البيان\" ٢٩/ ١٧٧، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٨١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٣.\n(٤) المصدر السابق.\n(٥) أخرجه الفراء في \"معاني القرآن\" ٣/ ٢٠٨ بنحوه، والطبري في \"جامع البيان\" ٢٩/ ١٧٧، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٠٣، والواحدي في \"الوسيط\" ٤/ ٣٩١، ولم ينسباه، والبغوي في \"معالم التنزيل\" ٨/ ٢٨١.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٧ - ١٧٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٢ بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٢٨١، والقرطبي في =","vol":"28","page":119},{"text":"وقال ابن عباس - ﵄ - (١)، وابن زيد (٢): يكذب بما أمامه من البعث والحساب.\nوقال ابن كيسان: يريد أن تأتيه الآخرة التي هي أمامه، فيراها في دار الدنيا.\nوأصل الفُجور: الميل، ومنه قيل للكاذب، والفاسق، والكافر: فاجر؛ لميله عن الحق (٣).\nوقال السدي أيضًا: يعني ليظلم على قدر طاقته (٤).\nوقيل: يركب برأسه في هواه، ويهيم (٥) حيث قادته نفسه (٦).\n_________\n= \"الجامع لأحكام القرآن\" ١٩/ ٩٣.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٨، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٤، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٠٣ بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٢٨١، وابن الجوزي في \"زاد المسير\" ٨/ ٤١٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٢ بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٢٨١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٣ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٣.\n(٣) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٤٧)، \"الصحاح\" للجوهري ٢/ ٧٧٨، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٢٦)، \"لسان العرب\" لابن منظور ٥/ ٤٧.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٣، \"البحر المحيط\" ٨/ ٣٧٦.\n(٥) في (س): ويهتم.\n(٦) قاله مجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٥، والطبري في \"جامع البيان\" ٢٩/ ١٧٧، وذكره ابن فورك [١٩٦/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٢٨٠، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ١٩٤.","vol":"28","page":120},{"text":"<span data-type=\"title\" id=toc-5992>٦ </span>- قوله تعالى: ﴿يَسْأَلُ أَيَّانَ﴾\nمتى (١) ﴿ويوم القيامة﴾ فبين الله تعالى له ذلك فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-5993>٧ </span>- ﴿فَإِذَا بَرِقَ الْبَصَرُ (٧)﴾\nقرأ أبو جعفر (٢)، ونافع (٣)، وابن أبي إسحاق (٤): (بَرَق) بفتح الراء، غيرهم: بالكسر (٥).\n_________\n(١) قاله ابن عباس، وقتادة، وابن زيد:\nابن عباس: أخرجه الفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٥، والحاكم في \"المستدرك\" ٢/ ٥٥٣ وصححه.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٥ لعبد بن حميد، وابن المنذر أيضًا.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٨.\n(٢) انظر: \"جامع البيان\" للطبري ٢٩/ ١٧٨، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٣، \"التيسير\" للداني (ص ١٧٦).\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦١)، \"الحجة\" لابن خالويه (ص ٣٥٧)، \"التذكرة\" لابن غلبون ٢/ ٦٠٥، \"الحجة\" لابن زنجلة (ص ٧٣٦).\n(٤) انظر: \"جامع البيان\" للطبري ٢٩/ ١٧٨، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٧٦.\n(٥) كابن كثير، وأبي عمرو، وابن عامر، وعاصم، وحمزة، والكسائي.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٦١)، \"الحجة\" لابن خالويه (ص ٣٥٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٨)، \"التذكرة\" لابن غلبون ٢/ ٦٠٥.\nوتوجيه القراءة: أن الحجة لمن كسر: أن الكسر لا يكون إلا في التحير، أم الفتح =","vol":"28","page":121},{"text":"[٣٣٠٤] أخبرنا محمد بن نعيم (١) قال: حدثنا (الحسين بن الحسن ابن أيوب) (٢) قال: حدثنا علي بن عبد العزيز (٣) قال: حدثنا أبو عبيد القاسم بن سلام (٤) قال: حدثنا حجاج (٥)، عن هارون (٦) قال: سألت أبا عمرو بن العلاء (٧) عنها فقال: (بَرِق) بالكسر يعني: حار، وسألت عنها عبد الله بن أبي إسحاق (٨) فقال: (بَرَق) بالفتح، وقال: وإنما بَرِق الحنظل اليابس، وبَرَق البصر، قال: فذكرت ذلك لأبي عمرو فقال: إنما بَرَق الحنظل، والنار، والبرق، وأما البصر فبرق عند الموت. فقال: فأخبرت بذلك ابن أبي إسحاق فقال: أخذت قراءتي عن\n_________\n= فلا يكون إلا الضياء وظهوره.\nانظر: \"الحجة\" لابن خالويه (ص ٣٥٧)، \"الحجة\" لابن زنجلة (ص ٧٣٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٠.\nقال الطبري في \"جامع البيان\" ٢٩/ ١٧٩: وأولى القراءتين في ذلك عندنا بالصواب كسر الراء (فإذا برِق) بمعنى: فزع فشق وفتح من هول القيامة وفزع الموت، قال: وبذلك جاءت أشعار العرب.\n(١) أبو عبد الله الحاكم، الإمام الحافظ الثقة.\n(٢) في الأصل: يحيى بن الحسن بن أيوب، وفي (س): يحيى بن الحسين بن الحسن، وما أثبته هو الصحيح من كتب التراجم والرجال، وهو أبو عبد الله الطوسي، الإمام الحافظ الثقة الثبت.\n(٣) أبو الحسن البغوي، ثقة.\n(٤) المقرئ النحوي، ثقة.\n(٥) الحضرمي المقرئ، صدوق.\n(٦) ثقة.\n(٧) المصيصي الأعور، ثقة ثبت، لكنه اختلط في آخر عمره لما قدم بغداد قبل موته.\n(٨) ابن موسى الأعور العتكي، ثقة مقرئ، إلا أنه رمي بالقدر.","vol":"28","page":122},{"text":"الأشياخ نصر بن عاصم، وأصحابه فذكرت ذلك لأبي عمرو، فقال: لكني لا آخذ عن نصر، ولا أصحابه، كأنه يقول: آخذ عن أهل الحجاز (١).\nقال قتادة (٢)، ومقاتل (٣): شخص البصر، فلا يطرف مما يرى من العجائب مما كان يُكذّب به في الدنيا أنه غير كائن.\nوقال (٤) الفراء (٥)، والخليل (٦): (بَرِق) با لكسر فَزِع، وأنشد لبعض العرب:\nفنفسك فانع ولا تنعني ... وداو (٧) الكلوم ولا تبرق\n_________\n(١) [٣٣٠٤] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٧٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٥ لعبد الرزاق، وعبد بن حميد، وابن المنذر أيضًا، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨١.\n(٣) \"تفسيره\" (ص ٥١١)، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨١.\n(٤) في الأصل: وقرأ، وما أثبته من (س)، لأنه الأجود، والفراء ليس من القراء.\n(٥) في \"معاني القرآن\" ٣/ ٢٠٩ مع اختلاف يسير، \"جامع البيان\" للطبري ٢٩/ ١٧٩، في \"معالم التنزيل\" للبغوي ٨/ ٢٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٤.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٤، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٥١.\n(٧) في الأصل: وذاو، وما أثبته من (س)، والموافق و\"الديوان\" ومصادر اللغة. =","vol":"28","page":123},{"text":"أي: لا تفزع من الجرح الذي بك، ودهش وحار (١).\nقال ذو الرمة:\nولو أن لقمان الحكيم تعرضت ... لعينيه ميٌّ سافرا كاد يبرق (٢)\n(وبَرَق) بفتح الراء: شق (٣) عينه وفتحها (٤)، وأنشد أبو عبيدة:\nلما أتاني ابن عمير راغبًا ... أعطيته عيساء منها فبرق (٥)\n_________\n= والكلوم: الجروح. انظر: \"لسان العرب\" لابن منظور ١٢/ ٥٢٤.\nوالبيت لطرفة بن العبد في \"ديوانه\" (ص ٩٨).\nوانظر: \"معاني القرآن\" للفراء ٣/ ٢٠٩، \"تهذيب اللغة\" للأزهري ٩/ ١٣٢، \"لسان العرب\" لابن منظور ١٠/ ١٦، \"تاج العروس\" للزبيدي ٢٥/ ٤٠.\n(١) انظر: \"إعراب القرآن\" للنحاس ٥/ ٨٠، \"معاني القرآن\" للنيسابوري ٢/ ٢٩٢.\n(٢) في \"ديوانه\" (ص ١٦٤)، وانظر: \"الصحاح\" للجوهري ٤/ ١٤٤٩، \"لسان العرب\" لابن منظور ١٠/ ١٥.\n(٣) في (س): شقق.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٩، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٢٧٧، الطبري في \"جامع البيان\" ٢٩/ ١٧٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢.\n(٥) في \"مجاز القرآن\" ٢/ ٢٧٧، ونسبه للكلابي.\nوالرجز بلا نسبة في كتاب \"العين\" للخليل ٥/ ١٥٦، وذكره التبريزي في \"تهذيب إصلاح المنطق\" (ص ١٢٦)، ونسبه للأعور بن براء الكلابي، والطبري في \"جامع البيان\" ٢٩/ ١٧٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٤.\nوالعيساء هي: الإبل البيض يخالط بياضها شيء من الشقرة، واحدها: أعيس والأنثى عيساء.\nانظر: \"لسان العرب\" لابن منظور ٦/ ١٥٢.","vol":"28","page":124},{"text":"أي: فتح عينيه، ويجوز أن يكون من البريق (١).\n\n<span data-type=\"title\" id=toc-5994>٨ </span>- ﴿وَخَسَفَ الْقَمَرُ (٨)﴾ أظلم، وذهب ضوئه (٢).\nقال ابن كيسان: ويحتمل أن يكون بمعنى غاب، كقوله تعالى: ﴿فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ﴾ (٣) (٤).\nوقرأ أبو حيوة: (وخُسِفَ) بالضم (٥) لقوله:\n\n<span data-type=\"title\" id=toc-5995>٩ </span>- ﴿وَجُمِعَ الشَّمْسُ وَالْقَمَرُ (٩)﴾ أسودين مكوّرَين، كأنهما ثوران عقيران (٦).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢٠٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢، والزمخشري في \"الكشاف\" ٦/ ٢٦٨.\n(٢) قاله الحسن، وقتادة: الحسن: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٠، وذكره النحاس في \"إعراب القرآن\" ٥/ ٨٠.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٣، والطبري في \"جامع البيان\" ٢٩/ ١٨٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٥ لعبد بن حميد، وابن المنذر أيضًا.\n(٣) القصص: ٨١.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٥ ولم ينسبه، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٥٢ ونسبه للقرطبي.\n(٥) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ] \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٧٦، \"فتح القدير\" للشوكاني ٥/ ٣٨٨، \"تفسير القرآن\" للنسفي ٤/ ٣١٤.\n(٦) قاله ابن عباس، وابن مسعود: ابن عباس: ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٢، والزمخشري في \"الكشاف\" ٦/ ٢٦٨ ولم ينسباه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٥. ابن مسعود: المصدر السابق. =","vol":"28","page":125},{"text":"وهي قراءة عبد الله - ﵁ -: وجُمع بين الشمس والقمر (١).\nوقيل: وجمع بينهما في ذهاب الضياء (٢).\nوقال عطاء بن يسار: يُجمعان يوم القيامة، ثم يُقذفان في البحر فيكون (٣) نار الله الكبرى (٤).\nوقال علي، وابن عباس - ﵄ -: يُجعلان في نور الحجب (٥).\n\n<span data-type=\"title\" id=toc-5996>١٠ </span>- ﴿يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ (١٠)﴾ المَهْرَب (٦).\n_________\n= وفي \"مسند الطيالسي\" (ص ٢٨١) (٢١٠٣) عن يزيد الرقاشي عن أنس يرفعه إلى النبي - ﷺ - قال رسول الله - ﷺ -: \"إن الشمس والقمر نوران عقيران في النار\".\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢٠٩، \"جامع البيان\" للطبري ٢٩/ ١٨٠، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٣ ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٥.\nوقراءة ابن مسعود غير متواترة.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٠٩، والزجاج في \"معاني القرآن\" ٢/ ٢٥٢، والماوردي في \"النكت والعيون\" ٦/ ١٥٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢، والزمخشري في \"الكشاف\" ٦/ ٢٦٨، والقرطبي في \"الجامع لأحكام القرآن\"٩٥/ ١٩.\n(٣) كذا، ولعل الصواب فيكونا. أي: الشمس والقمر.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٠، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٣ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٥، \"الجواهر الحسان في تفسير القرآن\" للثعالبي ٥/ ٥٢١، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٥٢، \"روح المعاني\" للألوسي ٢٩/ ١٣٩.\n(٦) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٠٤، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢.","vol":"28","page":126},{"text":"وقراءة العامة: ﴿الْمَفَرُّ﴾ بفتح الفاء (١)، واختاره أبو عبيد (٢)، وأبو حاتم (٣) قالا: إنه مصدر. وقرأ ابن عباس - ﵄ - (٤)، والحسن (٥): بكسر الفاء.\nقال الكسائي: هما لغتان مثل: مَدَب ومَدِب، ومَصَح، ومَصِح (٦).\nوقال آخرون: بالفتح: المصدر، وبالكسر: موضع الفِرار مثل:\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢١٠، \"جامع البيان\" للطبري ٢٩/ ١٨٠، \"المحتسب\" لابن جني ٣/ ٣٤١، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٣، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ].\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٦.\n(٣) ذكره النحاس \"معاني القرآن\" ٥/ ٨١، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢، ولم ينسباه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٦.\n(٤) أخرجه الفراء في \"معاني القرآن\" ٣/ ٢١٠، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٥، وذكره الطبري في \"جامع البيان\" ٢٩/ ١٨١، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٦)، وابن جني في \"المحتسب\" ٢/ ٣٤١.\n(٥) انظر: \"المحتسب\" لابن جني ٢/ ٣٤١، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٣، \"الجامع لأحكام القرآن\" للقرطبي ٩٦/ ١٩، \"البحر المحيط\" لأبي حيان ٨/ ٣٧٧، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٢٨)، \"تفسير القرآن\" للنسفي ٤/ ٣١٤، وهي قراءة غير متواترة.\nقال الطبري في \"جامع البيان\" ٢٩/ ١٨١: والقراءة التي لا أستجيز غيرها الفتح في الفاء من المفر، لإجماع الحجة من القراء عليها وأنها اللغة المعروفة في العرب إذا أريد بها الفرار، وهي في هذا الموضع الفرار.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٠، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٦، والشوكاني في \"فتح القدير\" ٥/ ٣٨٩.","vol":"28","page":127},{"text":"المَطلِع والمِطلِع (١).\n\n<span data-type=\"title\" id=toc-5997>١١ </span>- قوله -﷿-: ﴿كَلَّا لَا وَزَرَ (١١)﴾ لا حرز (٢) ولا حصن (٣) ولا ملجأ (٤).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٨١ عن البصريين، والزجاج في \"معاني القرآن\" ٢/ ٢٥٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢، والزمخشري في \"الكشاف\" ٦/ ٢٦٨.\n(٢) قاله ابن عباس، وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٥ لعبد بن حميد، وابن أبي الدنيا في \"الأهوال\"، وابن المنذر وابن أبي حاتم أيضًا.\nقتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٦، والطبري في \"جامع البيان\" ٢٩/ ١٨٢.\n(٣) قاله ابن عباس، وابن مسعود، وابن جبير، وعطية، والضحاك، وقتادة، وأبو قلابة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٥ لعبد بن حميد، وابن أبى الدنيا فى \"الأهوال\"، وابن المنذر، وابن أبي حاتم أيضًا.\nابن مسعود: أخرجه عبد بن حميد، وابن أبي الدنيا في \"الأهوال\"، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٦.\nابن جبير: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٦، والطبري في \"جامع البيان\" ٢٩/ ١٨٢.\nعطية: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٦.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٢، وذكره ابن فورك ١٩٦/ أ.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٢.\nأبو قلابة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٦، والطبري في \"جامع البيان\" ٢٩/ ١٨٢.\n(٤) قاله ابن عباس، ومجاهد، وأبو قلابة، وقتادة: =","vol":"28","page":128},{"text":"وقال السدي: لا جبل، وكانوا إذا فزعوا لجئوا إلى الجبل فتحصنوا به، فقال الله تعالى: لا جبل يومئذ يمنعهم (١).\n\n<span data-type=\"title\" id=toc-5998>١٢ </span>- ﴿إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (١٢)﴾\nأي: مستقر الخلق، وأعمالهم، وكل شيء (٢).\nوقال مقاتل: المنتهى، فلا تجد عنه مرحلًا (٣). نظيره: ﴿وَأَنَّ إِلَى\n_________\n= ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٥ لعبد بن حميد، وابن أبي الدنيا في \"الأهوال\"، وابن المنذر، وابن أبي حاتم أيضًا.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٢، وذكره ابن فورك [١٩٦/ أ] ولم ينسبه.\nقتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٦، وذكره ابن فورك [١٩٦/ أ] ولم ينسبه.\nأبو قلابة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٦، وذكره ابن فورك [١٩٦/ أ] ولم ينسبه.\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٨٢ ونسبه للحسن، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٦.\nوالمراد من قوله لا جبل: أن العرب كانت في الجاهلية إذا خشوا عددًا قالوا: عليكم الوزر. أي: عليكم الجبل ليتحصنوا به من العدو.\nانظر: الطبري في \"جامع البيان\" ٢٩/ ١٨٢.\n(٢) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٨٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢، وابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٥٥.\n(٣) \"تفسير مقاتل\" (ص ٥١١)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٢ ونسبه للسدي، والزمخشري في \"الكشاف\" ٦/ ٢٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٧.","vol":"28","page":129},{"text":"رَبِكَ المُنْتَهَى (٤٢)﴾ (١).\nوقال يمان: المصير، والمرجع (٢). وهو قول ابن مسعود - ﵁ - (٣). نظيره: ﴿إِنَّ إِلَى رَبِّكَ الْرّجْعَى (٨)﴾ (٤)، ﴿وَإِلَى اللهِ الْمَصِيرُ﴾ (٥)، وقوله: ﴿أَلَا إِلَى اللَّهِ تَصِيرُ الأُمُورُ﴾ (٦).\n\n<span data-type=\"title\" id=toc-5999>١٣ </span>- قوله تعالى: ﴿يُنَبَّأُ الْإِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ (١٣)﴾\nقال ابن مسعود (٧)، وابن عباس (٨) - ﵄ -: بما قدّم (٩) قبل موته من عمل صالح أو طالح، وما أخر بعد موته من سنة حسنة أو سيئة فعمل بها.\nوروى عطية عن ابن عباس - ﵄ - (١٠): بما قدم من المعصية، وأخر\n_________\n(١) النجم: ٤٢.\n(٢) لم أجد هذا القول.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٢، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٧، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٥٥.\n(٤) العلق: ٨.\n(٥) آل عمران: ٢٨.\n(٦) الشورى: ٥٣.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٤، والطبري في \"جامع البيان\" ٢٩/ ١٨٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٦ لعبد بن حميد، وابن المنذر أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٤، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٣، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٦، وذكره ابن فورك [١٩٦/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٥٤، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢.\n(٩) في الأصل: قدم، وما أثبته من (س).\n(١٠) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٤، وذكره ابن فورك [١٩٦/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٢٨٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٤.","vol":"28","page":130},{"text":"من الطاعة.\nوقال مجاهد (١): بأول عمله وآخره.\nقال قتادة: بما قدّم من عمل من خير أو شر، وما أخّر من العمل بطاعة الله فلم يعمل به (٢).\nوقال عطاء: بما قدم في أول عمره، وما أخر في آخر عمره (٣).\nوقال زيد بن أسلم: بما قدّم من أمواله لنفسه، وما أخر خلّف لورثته (٤)، نظيره ﴿عَلِمَتْ نَفْسٌ مَا قَدَّمَتْ وَأَخَّرَتْ (٥)﴾ (٥).\n_________\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٦، والطبري في \"جامع البيان\" ٢٩/ ١٨٤، وابن أبي شيبة في \"المصنف\" ٨/ ٢٧٩، وذكره ابن فورك [١٩٦/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٥٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٤ عن ابن زيد، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٠) ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٧.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٣، والبقاعي في \"نظم الدرر في تناسب الآيات والسور\" ٨/ ٢٤٧ ولم ينسبه.\n(٤) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٠٥، والواحدي في \"الوسيط\" ٤/ ٣٩٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٣، والزمخشري في \"الكشاف\" ٦/ ٢٦٨ ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٤، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٠.\n(٥) الانفطار: ٥.\nوالآية تعم جميع عمل الإنسان في حياته وماله أو بعد موته.\nقال الطبري في \"جامع البيان\" ٢٩/ ١٨٤: ولم يخصص الله من ذلك بعضًا دون بعض، فكل ذلك مما ينبأ به الإنسان يوم القيامة.","vol":"28","page":131},{"text":"[٣٣٠٥] سمعت أبا عبد الرحمن السلمي (١) يقول: سمعت أبا سعيد بن أبي بكر ابن أبي عثمان (٢) يقول: سمعت أبي (٣) يقول: سمعت أبا عثمان (٤) يقول: خمس مصائب في الدنيا أعظم من الذنب:\nأولها: خذلان الله تعالى لعبده حتى عصاه، ولو عصمه ما عصاه.\nوالثانية: سلبه حلية أوليائه، وكساه لباس أعدائه.\nوالثالثة: أن أغلق عنه باب رحمته، وفتح عليه باب عقوبته.\nوالرابعة: نظر إليه، وهو يعصيه.\nوالخامسة: وقوفه بين يديه يعرض عليه ما قدّم وأخر من قبائحه، فهؤلاء المصائب الخمس في الدنيا أعظم من الذنب (٥).\n\n<span data-type=\"title\" id=toc-6000>١٤ </span>- ﴿بَلِ الْإِنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ (١٤)﴾\n_________\n(١) محمد بن الحسين بن محمد، تكلموا فيه وليس بعمدة.\n(٢) أحمد بن محمد بن سعيد الحيري، الحافظ المجود، أحمد أئمة الحديث.\n(٣) أبو بكر محمد بن سعيد بن إسماعيل الحيري، من أصحاب ابن خزيمة، قال الحاكم: وهو آدبهم وأكثرهم جمعًا للعلوم، وأكثرهم رحلة، وشيخ المطوعة والمجاهدين.\nانظر \"سير أعلام النبلاء\" للذهبي ١٤/ ٣٧٧.\n(٤) سعيد بن إسماعيل، الحيري، الشيخ الإمام المحدث، الواعظ القدوة، شيخ الإسلام.\n(٥) [٣٣٠٥] الحكم على الإسناد:\nضعيف، شيخ المصنف متكلم فيه.\nالتخريج:\nأخرجه أبو عبد الرحمن السلمي في \"حقائق التفسير\" [٣٥٤ /أ] ومن طريقه المصنف.","vol":"28","page":132},{"text":"قال عكرمة، ومقاتل، والكلبي معناه: بل للإنسان على نفسه من نفسه رقباء يرقبونه بعمله، ويشهدون عليه به، وهي: سمعه، وبصره، ويداه، ورجلاه، وجميع جوارحه (١).\nوهذِه (٢) رواية علي بن أبي طلحة، عن ابن عباس - ﵄ - (٣).\nقال القتيبي: أقام جوارحه مقام نفسه لذلك أُنث، ويجوز أن يكون تأنيثه للإضافة إلى النفس، كما تقول في الكلام: ذهبت بعض أصابعه (٤). و﴿بَصِيْرَةٌ﴾: مرفوعة بخبر حرف الصفة (٥)، وهو قوله: ﴿عَلَى نَفْسِهِ﴾، ويحتمل أن يكون معناه: بل للإنسان على نفسه بصيرة، ثم حذفت (٦) حرف الجر كقوله: ﴿وَإنْ أَرَدْتُّمْ أَنْ تَسْتَرْضِعُواْ\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١١ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٣، والثعالبي في \"الجواهر الحسان في تفسير القرآن\" ٥/ ٥٢٢.\n(٢) في (س): وهي.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٥، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٧، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٤، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٨.\n(٤) \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٨٧)، وانظر: \"زاد المسير\" لابن الجوزي ٨/ ٤٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٨.\n(٥) حرف الصفة: هي عبارة كوفية، يعني الكوفيون بها حروف الخفض، ويسمونها أيضًا حروف الإضافة؛ لأنها تضيف معاني الأفعال إلى الأسماء، توصلها إليها، ويسميها البصريون حروف الجر. \"مدرسة الكوفة ومنهجها في دراسة اللغة والنحو\" د. مهدي المخزومي (ص ٣١٤).\n(٦) في (س): حذف.","vol":"28","page":133},{"text":"أَوْلَادَكُمْ﴾ (١) أي: لأولادكم، ويجوز أن يكون نعتًا لاسم مؤنث، أي: بل الإنسان على نفسه عينٌ بصيرةٌ (٢).\nوأنشد الفراء ﵀:\nكأن على ذي العقل عينًا بصيرة ... لمقعده أو منظر هو ناظره\nيحاذر حتى يحسب الناس كلهم ... من الخوف لا تخفى عليهم سرائره (٣)\nوقال أبو العالية وعطاء: بل الإنسان على نفسه شاهد (٤)، وهي رواية العوفي عن ابن عباس - ﵄ - (٥).\n_________\n(١) البقرة: ٢٣٣.\n(٢) انظر: \"إعراب القرآن\" للنحاس ٥/ ٨٢، \"معالم التنزيل\" للبغوي ٨/ ٢٨٣، \"معاني القرآن\" للنيسابوري ٢/ ٢٩٣، \"الفريد في إعراب القرآن المجيد\" للهمداني ٤/ ٥٧٤ - ٥٧٥، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٨، \"الدر المصون\" للسمين الحلبي ١٠/ ٥٧٠ - ٥٧١.\n(٣) \"معاني القرآن\" ٣/ ٢١١، والبيت بلا نسبة في \"تهذيب اللغة\" للأزهري ١٢/ ٢٧٥، \"لسان العرب\" لابن منظور ٤/ ٦٦، \"تاج العروس\" للزبيدي ١٠/ ٢٠١.\n(٤) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٤ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٣، والثعالبي في \"الجواهر الحسان في تفسير القرآن\" ٥/ ٥٢٢، ولم ينسبه.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٣، والطبري في \"جامع البيان\" ٢٩/ ١٨٥، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٧، وذكره ابن فورك [١٩٦/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٢٨٣.","vol":"28","page":134},{"text":"والهاء في \"بصيرة\" للمبالغة (١).\nوقال الأخفش: هي كقولك: فلان عبرة، وحجة (٢)، دليل هذا التأويل قوله -﷿-: ﴿كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا﴾ (٣).\nوقال أبان بن تغلب: البصيرة، والبينة، والشاهد، والدليل: واحد (٤).\n\n<span data-type=\"title\" id=toc-6001>١٥ </span>- قوله تعالى: ﴿وَلَوْ أَلْقَى مَعَاذِيرَهُ (١٥)﴾\nيعني: أنه يشهد عليه الشاهد، ولو اعتذر، وجادل عن نفسه (٥)، نظيره قوله تعالى: ﴿ويَوْمَ لَا ينَفعُ الْظَّالِمِينَ مَعْذِرَتُهُمْ﴾ (٦)، وقوله: ﴿وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ﴾ (٧)،\n_________\n(١) ذكره النحاس في \"إعراب القرآن\" ٥/ ٨٢، والهمداني \"الفريد في إعراب القرآن المجيد\" ٤/ ٥٧٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٠٥، والبغوي في (معالم التنزيل\" ٨/ ٢٨٣.\n(٢) \"معاني القرآن\" ٢/ ٧٢١، وانظر: \"الصحاح\" للجوهري ٢/ ٥٩٢، \"لسان العرب\" لابن منظور ٤/ ٦٦، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٥٦.\n(٣) الإسراء: ١٤.\n(٤) انظر: \"الجواهر الحسان في تفسير القرآن\" للثعالبي ٥/ ٥٢٢.\nقال ابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٤: المعنى على هذا التأويل الثاني: أنّ في الإنسان وفي عقله وفطرته حجة وشاهدًا مبصرًا على نفسه.\n(٥) وهو قول جمهور المفسرين: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٤، والطبري في \"جامع البيان\" ٢٩/ ١٨٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٧ لعبد بن حميد، وابن المنذر أيضًا، وذكره الواحدي في \"الوسيط\" ٤/ ٣٩٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٣.\n(٦) غافر: ٥٢.\n(٧) المرسلات: ٣٦.","vol":"28","page":135},{"text":"وهذا قول مجاهد (١)، وقتادة (٢)، وسعيد بن جبير (٣)، وابن زيد (٤)، وأبي العالية (٥)، وعطاء (٦).\nقال الفراء: ولو اعتذر، فعليه من نفسه من يُكذِّب عذره (٧).\nوقال مقاتل: ولو أدلى بعذر، أو حجة لم ينفعه ذلك (٨). ومعنى\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٩.\nوهو اختيار ابن كثير في \"تفسير القرآن العظيم\" ٤/ ١٩٥ حيث قال: والصحيح قول مجاهد، وأصحابه.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٤، والطبري في \"جامع البيان\" ٢٩/ ١٨٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٧ لعبد بن حميد، وابن المنذر أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٣.\n(٣) أخرجه ابن أبي شيبة في \"المصنف\" ٨/ ٢٧٣، والطبري في \"جامع البيان\" ٢٩/ ١٨٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٩٩.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٩، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٥٧.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٩، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٥٧، \"فتح القدير\" للشوكاني ٥/ ٣٩٠.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٣، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٩، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٥٧.\n(٧) \"معاني القرآن\" ٣/ ٢١١، وذكره الواحدي في \"الوسيط\" ٤/ ٣٩٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٣.\n(٨) \"تفسير مقاتل\" (ص ٥١٢)، وانظر: في \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٩٩، \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٥٨.","vol":"28","page":136},{"text":"الإلقاء: القول (١). نظيره قوله: ﴿وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ﴾ (٢)، ﴿فَالْقَوْاْ إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ كَاذِبوُنَ﴾ (٣).\nوقال الضحاك (٤)، والسدي (٥): يعني: ولو أرخى الستور، وأغلق الأبواب قال: وأهل اليمن يسمون الستر: المِعْذار (٦).\nوقال بعض أهل المعاني: المعاذير إحالة بعضهم على بعض (٧).\n\n<span data-type=\"title\" id=toc-6002>١٦ </span>- ﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (١٦)﴾\n_________\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧٤٦)، \"معالم التنزيل\" للبغوي ٣/ ٢٨٣.\n(٢) النحل: ٨٧.\n(٣) النحل: ٨٦.\n(٤) أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٧، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٥، والواحدي في \"الوسيط\" ٤/ ٣٩٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٣، والزمخشري في \"الكشاف\" ٦/ ٢٦٩، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢١.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٦، وذكره الواحدي في \"الوسيط\" ٤/ ٣٩٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٣، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢١.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٣، والزمخشري في \"الكشاف\" ٦/ ٢٦٩، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٤، والقرطبي ١٩/ ٩٩.\n(٧) قال الطبري في \"جامع البيان\" ٢٩/ ١٨٦: وأولى الأقوال في ذلك عندنا بالصواب قول من قال: معناه: ولو اعتذر؛ لأن ذلك أشبه المعاني بظاهر التنزيل، وذلك أن الله جل ثناؤه أخبر عن الإنسان أن عليه شاهدًا من نفسه بقوله: ﴿بَلِ الْإِنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ (١٤)﴾ فكان الذي هو أولى أن يتبع ذلك، ولو جادل عنها بالباطل، واعتذر بغير الحق، فشهادة نفسه عليه أحق وأولى من اعتذاره بالباطل. قلت: وهو الصواب.","vol":"28","page":137},{"text":"وذلك أن رسول الله - ﷺ - كان لا يفتر من قراءة القرآن مخافة أن ينساه، وكان إذا نزل عليه جبريل بالقرآن لم يفرغ جبريل -﵇- من الآية حتى يقرأ رسول الله - ﷺ - أولها، ويحرك لسانه بها في نفسه مخافة أن ينساها (١)، فأنزل الله تعالى: ﴿فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ﴾ (٢)، وأنزل: ﴿سَنُقْرِئُكَ فَلَا تَنْسَى﴾ (٣)، وأنزل: ﴿لَا تُحَرِّكْ بِهِ﴾ أي: بالقرآن (٤).\nوقيل: لا تحرك: لا (٥) تبادر به، أي: بالوحي (٦).\n_________\n(١) قاله ابن عباس - ﵄ -، ومجاهد، والضحاك، والحسن، وقتادة:\nابن عباس: أخرجه الطيالسي في \"المسند\" (ص ٣٤٢) (٢٦٢٨)، وأحمد في \"المسند\" ١/ ٣٤٣ (٣١٩١)، والحميدي في \"المسند\" ١/ ٢٤٢، والبخاري، كتاب بدء الوحي مطو،، باب ٤، كتاب التفسير مختصرًا، باب لا تحرك به لسانك لتعجل به (٤٩٢٧)، وفي \"خلق أفعال العباد\" (ص ٨٣)، ومسلم، كتاب الصلاة، باب الاستماع للقراءة (٤٤٨)، والترمذي، كتاب التفسير، باب ومن سورة القيامة (٣٣٢٩)، والطبراني في \"المعجم الكبير\" ١٢/ ١٢٠ (١٢٦٤٩) بسند ضعيف، ورواه الطبري في \"جامع البيان\" ٢٩/ ١٨٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٧ لعبد بن حميد، وابن المنذر، وابن أبي حاتم، وابن الأنباري في \"المصاحف\" أيضًا.\nمجاهد: أخرجه عبد بن حميد، والطبري في \"جامع البيان\" ٢٩/ ١٨٨، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٨.\n(٢) طه: ١١٤.\n(٣) الأعلى: ٦.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٨٧، والواحدي في \"الوسيط\" ٤/ ٣٩٢، والزمخشري في \"الكشاف\" ٦/ ٢٦٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٤.\n(٥) من (س).\n(٦) ذكره الواحدي في \"الوسيط\" ٤/ ٣٩٢.","vol":"28","page":138},{"text":"﴿لِسَانَكَ لِتَعْجَلَ بِهِ﴾ أي: بتلاوته لتحفظه، ولا تنساه.\n\n<span data-type=\"title\" id=toc-6003>١٧ </span>- ﴿إِنَّ عَلَيْنَا جَمْعَهُ﴾ في صدرك حتى تحفظه (١).\n﴿وَقُرْآنَهُ﴾ وقراءته عليك حتى تعيه (٢)، وقيل: أراد بقوله (وقرآنه): وجمعه في صدرك (٣). وهو مصدر كالرجحان، والنقصان (٤).\n\n<span data-type=\"title\" id=toc-6004>١٨ </span>- ﴿فَإِذَا قَرَأْنَاهُ﴾\nعليك (٥) ﴿فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ﴾ أي: ما فيه من الأحكام (٦).\n\n<span data-type=\"title\" id=toc-6005>١٩ </span>- ﴿ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ﴾ بما فيه من الحدود والحلال والحرام (٧)،\n_________\n(١) قاله ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٩، وذكره ابن فورك [١٩٦/ ب] والسمعاني في \"تفسير القرآن\" ٦/ ١٠٦، والواحدي في \"الوسيط\" ٤/ ٣٩٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٤، والزمخشري في \"الكشاف\" ٦/ ٢٦٩.\n(٢) قاله ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٨، وذكره الواحدي في \"الوسيط\" ٤/ ٣٩٢ - ٣٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٤.\n(٣) قاله الضحاك: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٨٩، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٣.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٤، \"الفريد في إعراب القرآن المجيد\" للهمداني ٤/ ٥٧٦.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١١، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٥.\n(٦) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٩٠، وابن فورك [١٩٦/ ب] والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٤.\n(٧) قاله ابن عباس، وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٠، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٨. =","vol":"28","page":139},{"text":"<span data-type=\"title\" id=toc-6006>٢٠ </span>- قوله تعالى: ﴿كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ (٢٠) وَتَذَرُونَ الْآخِرَةَ <span data-type=\"title\" id=toc-6007>(٢١)﴾ </span>(١).\nقرأهما أهل المدينة والكوفة: بالتاء (٢)، وقرأ (٣) غيرهم: بالياء (٤)،\n_________\n= قتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٦٨ لعبد بن حميد، وابن المنذر.\nقال الطبري في \"جامع البيان\" ٢٩/ ١٨٨: وأشبه القولين بما دل عليه ظاهر التنزيل، القول الذي ذكر عن سعيد بن جبير عن ابن عباس وذلك أن قوله: ﴿إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (١٧)﴾ ينبئ أنه إنما نهى عن تحريك اللسان به متعجلًا فيه قبل جمعه، ومعلوم أن دراسته للتذكر إنما كانت تكون من النبي - ﷺ - من بعد جمع الله له ما يدرس من ذلك.\n(١) كذا بالياء، وهي قراءة أهل المدينة كما ذكر إلا أن المصنف يعتمد في الغالب على قراءة حفص عن عاصم وهي بالتاء، وورد كذلك في (س).\nكنافع، وعاصم، وحمزة، والكسائي.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦٦١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٨)، \"التذكرة\" لابن غلبون ٢/ ٦٠٥، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٠.\n(٣) من (س).\n(٤) كابن كثير وأبي عمرو وابن عامر ويعقوب.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٦١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٨)، \"التذكرة\" لابن غلبون ٢/ ٦٠٥، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٠.\nوتوجيه القراءة: أن من قرأهما بالياء: ردهما على معنى قوله: ﴿يُنَبَّؤُاْ الْإِنْسَانُ﴾ لأنه بمعنى الناس والحجة لمن قرأهما بالتاء: أنه أراد: قل لهم يا محمد: بل تحبون العاجلة وتذرون الآخرة.\nانظر: \"الحجة\" لابن خالويه (ص ٣٥٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٠.","vol":"28","page":140},{"text":"أي: يختارون الدنيا على العقبى (١)، نظيره في سورة الإنسان: ﴿إِنَّ هَؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا (٢٧)﴾.\n\n<span data-type=\"title\" id=toc-6008>٢٢ </span>- ﴿وُجُوهٌ يَوْمَئِذٍ﴾ يعني: يوم القيامة (٢).\n﴿نَاضِرَةٌ﴾ قال ابن عباس - ﵄ -: حسنة (٣).\nقال الحسن: حسَّنَها الله بالنظر إلى ربها (٤).\nوقال مجاهد: مسرورة (٥).\n_________\n(١) قاله قتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٩، والطبري في \"جامع البيان\" ٢٩/ ١٩١، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٠٦، والواحدي في \"الوسيط\" ٤/ ٣٩٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٤.\n(٢) انظر: \"جامع البيان\" للطبري ٢٩/ ١٩١، \"معالم التنزيل\" للبغوي ٨/ ٢٨٤، \"اللباب\" لابن عادل ١٩/ ٥٦٢.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٣٩٣، \"معالم التنزيل\" للبغوي ٨/ ٢٨٤، \"معاني القرآن\" للنيسابوري ٢/ ٢٩٥ ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٠٥.\n(٤) لم أجده بهذا اللفظ، والذي وجدته: النضرة: الحسن، نظرت إلى ربها فنضرت بنوره.\nأخرجه الدارقطني في \"الرؤية\" (ص ٣٥٢) وإسناده ضعيف، والآجري في \"الشريعة\" بإسناد حسن ٢/ ٩٩١ (٥٨٥)، واللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٥١٤ (٨٠٠)، والبيهقي في \"الرؤية\" كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٩، ولفظ: حسنة. أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩١ - ١٩٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٢، وابن المنذر، وابن أبي حاتم، كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٩، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٠٦ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٤.","vol":"28","page":141},{"text":"وقال ابن زيد: ناعمة (١).\nوقال مقاتل: بيض يعلوها النور (٢).\nوقال السدي: مضيئة (٣).\nوقال يمان: مُسفرة (٤).\nوقال الفراء: مشرقة بالنعيم (٥).\nوقال الكسائي (٦): بهجة (٧).\nقال الفراء (٨) والأخفش (٩): يقال: نضَّر الله وجه فلان ينضره\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩١، وذكره الواحدي في \"الوسيط\" ٤/ ٣٩٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٤، وابن عطية في \"المحرر الوجيز\" ١٦/ ١٧٧ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٥.\n(٢) \"تفسير مقاتل\" (ص ٥١٢)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٤.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٣٩٣ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٤.\n(٤) المصدر السابق.\n(٥) في \"معاني القرآن\" ٣/ ٢١٢، وانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠٥) ولم ينسبه، \"معالم التنزيل\" للبغوي ٨/ ٢٨٤.\n(٦) في الأصل: الكتاني، وما أثبته من (س) وهو الصحيح.\n(٧) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٦٩ عن أبي صالح، وذكره الرازي في \"مفاتيح الغيب\" ٣٠/ ٢٢٦ ولم ينسبه.\n(٨) لم أجده في \"معاني القرآن\" للفراء، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٤ ونسبه الفراء.\n(٩) لم أجده في \"معاني القرآن\" للأخفش، وذكره النحاس في \"إعراب القرآن\" ٥/ ٩٢، والواحدي في \"الوسيط\" ٤/ ٣٩٣، ولم ينسباه.","vol":"28","page":142},{"text":"نضرًا، فنضر وجهه: ينضر نضرة ونضارة. قال الله تعالى: ﴿تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ الْنَّعِيْمِ﴾ (١).\nوقال رسول الله - ﷺ -: \"نضَّر الله وجه امرئ سمع مقالتي فوعاها\" (٢)، ونظير هذِه الآية قوله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ (٣٨)\n_________\n(١) المطففين: ٢٤.\n(٢) تخريج الحديث:\nهذا الحديث صحيح، بل متواتر، إذ رواه عن النبي - ﷺ - أكثر من أربعة وعشرين صاحبيًا. وممن نص على تواتره من أهل العلم:\n١ - الحافظ السيوطي في \"الأزهار المتناثرة في الأحاديث المتواترة\" (ص ٥).\n٢ - العلامة الزبيدي في \"لقط اللآلئ المتناثرة في الأحاديث المتواترة\" (ص ١٦١).\n٣ - العلامة الكتاني في \"نظم المتناثر في الحديث المتواتر\" (ص ٣٣).\nبل أفرده بعض أهل العلم بكتاب مستقل، ومن هؤلاء:\n١ - الشيخ أحمد بن الصديق الغماري في \"المسك التبتي بتواتر حديث نضَّر الله امرأ سمع مقالتي\".\n٢ - الشيخ عبد المحسن العباد في دراسة حديث \"نضَّر الله امرأ سمع مقالتي\" رواية ودراية. وهو الذي أشار إلى رسالة الغماري (ص ٢٣) من كتابه.\nوهذا الحديث له طرق وألفاظ شتى، ومنها ما ذكره المصنف هنا: وبعد النظر فقد وجدت أقرب تلك الطرق للفظ الذي ذكره المصنف هو ما رواه جبير بن مطعم ﵁، ويرويه عن جبير ابنه محمد، وعنه يرويه ثلاثة:\n١ - محمد ابن شهاب الزهري:\nرواه الطبراني في \"المعجم الكبير\" ٢/ ١٢٧ (١٥٤٤)، والحاكم في \"المستدرك\" ١/ ١٦٢، من طريق إبراهيم بن كيسان.\nورواه ابن ماجه في المقدمة، باب من بلغ علمًا (٢٣١)، والطبراني في \"المعجم الكبير\" ٢/ ١٢٧ (١٥٤٢) من طريق عبد السلام.","vol":"28","page":143},{"text":"﴿ضَاحِكَةٌ مُسْتَبْشِرَةٌ (٣٩)﴾ (١).\n_________\n= ورواه ابن عبد البر في \"جامع بيان العلم وفضله\" ١/ ١٨٤ (١٩٥) من طريق مالك ابن أنس.\nورواه أحمد في \"المسند\" ٤/ ٨٠ (١٦٧٣٨)، والحاكم في \"المستدرك\" ١/ ١٦٢ من طريق يعلي بن عبيد، والدارمي ١/ ٨٠ (٢٣٢)، والحاكم في \"المستدرك\" ١/ ١٦٢ من طريق أحمد بن خالد، وأحمد في \"المسند\" ٤/ ٨٢ (١٦٧٥٤)، وأبو يعلى في \"المسند\" ١٣/ ٤٠٨ (٧٤١٣)، والحاكم في \"المستدرك\" ١/ ١٦٣ من طريق إبراهيم بن سعد، ١/ ١٦٣ من طريق يحيى بن سعيد الأموي، ورواه أيضًا ٦٣/ ١١ من طريق سعيد البلخي، والطبراني في \"المعجم الكبير\" ٢/ ١٢٦ (١٥٤١)، وابن عبد البر في \"جامع بيان العلم وفضله\" ١/ ١٨٤ (١٩٥) من طريق عيسى بن يونس، و١/ ١٨٦ (١٩٦) من طريق الواقدي، ورواه الطبراني في \"المعجم الكبير\" ١٢٦/ ٢ (١٥٤١) من طريق عبدة.\nكلهم: يعلي بن عبيد، ومن بعده، عن محمد بن إسحاق.\nأربعتهم: ابن كيسان، وعبد السلام، ومالك، وابن إسحاق، عن الزهري به.\nوطريق ابن كيسان قالى عنه الحاكم: حديث صحيح على شرط الشيخين. ووافقه الذهبي.\n٢ - عمرو بن أبي عمرو:\nرواه الطبراني في \"المعجم الكبير\" ٢/ ١٢٧ (١٥٤٣) من طريق يونس بن بكير، عن ابن إسحاق، عن عمرو به.\n٣ - عبد الرحمن بن الحويرث:\nرواه أحمد في \"المسند\" ٤/ ٨٢ (١٦٧٥٤)، ومن طريقه الحاكم في \"المستدرك ١/ ١٦٢، وأبو يعلى في \"المسند\" ١٣/ ٤١١ (٧٤١٤)، ثلاثتهم من طريق ابن إسحاق، عن عمرو بن أبي عمرو، عن ابن الحويرث به.\nثلاثتهم: الزهري، وعمرو، وابن الحويرث، عن محمد بن جبير بن مطعم، عن أبيه به.\n(١) عبس: ٣٨ - ٣٩.","vol":"28","page":144},{"text":"<span data-type=\"title\" id=toc-6009>٢٣ </span>- ﴿إِلَى رَبِّهَا نَاظِرَةٌ﴾\nقال ابن عباس - ﵄ -: وأكثر الناس (١) تنظر إلى ربها عيانًا (٢).\nقال الحسين بن واقد (٣): أخبرني يزيد (٤)، عن عكرمة (٥)، وإسماعيل بن أبي خالد (٦) وأشياخ من أهل الكوفة قال: تنظر إلى ربها نظرًا (٧).\nوقال الحسن: تنظر إلى الخالق، وحُق لها أن تَنْضُر، وهي تنظر إلى الخالق (٨).\n_________\n(١) في (س): أكثر المفسرين.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٣٩٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٤، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٢.\n(٣) ثقة له أوهام.\n(٤) ابن أبي سعيد النحوي، ثقة عابد.\n(٥) مولى ابن عباس - ﵄ -، ثقة ثبت عالم بالتفسير.\n(٦) الأحمسي البجلي، ثقة ثبت.\n(٧) الحكم على الإسناد:\nصحيح.\nالتخريج:\nالقول ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٦ منسوبًا لعكرمة وحده. والمصنف علق الإسناد هنا واختصره، وأصله في \"جامع البيان\" للطبري ٢٩/ ١٩٢ حيث رواه عن ثلاثة من أشياخه، عن علي بن الحسن بن شقيق قال: أخبرني الحسين بن واقد، عن يزيد النحوي، عن عكرمة، وإسماعيل بن أبي خالد، وأشياخ من أهل الكوفة ثم ذكره.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٢، وذكره الماوردي في \"النكت =","vol":"28","page":145},{"text":"وقال عطية العوفي: ينظرون إلى الله تعالى لا تحيط أبصارهم به من عظمته ونظره يحيط بهم، وذلك قوله تعالى: ﴿لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ﴾ (١).\nودليل هذا التأويل:\n[٣٣٠٦] ما أخبرني الحسين (٢) بن فنجويه، قال: حدثنا أحمد بن الحسن بن ماجه (٣) قال: حدثنا أبو جعفر محمد بن منده الأصفهاني (٤)، قال: حدثنا الحسين (٥) بن حفص، قال: حدثنا إسرائيل بن يونس (٦)، عن ثُوير (٧) بن أبي فاختة قال: سمعت ابن عمر - ﵄ - يقول: قال رسول الله - ﷺ -: \"إن أدنى أهل الجنة منزلة لمن ينظر إلى خُزَّانه، وأزواجه، وسُرره، ونعمته مسيرة ألف عام، وإن\n_________\n= والعيون\" ٦/ ١٥٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٠٨، والواحدي في \"الوسيط\" ٤/ ٣٩٤.\n(١) الأنعام: ١٠٣. وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٨.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) قال ابن أبي حاتم: لم يكن بصدوق.\n(٥) في الأصل: الحسن، وما أثبته من كتب التراجم والرجال، وهو أبو محمد الأصبهاني صدوق.\n(٦) ابن أبي إسحاق السبيعي، ثقة.\n(٧) في الأصل: ثور، وما أثبته من (س)، وهو أبو الجهم الكوفي، ضعيف ورمي بالرفض.","vol":"28","page":146},{"text":"أكرمهم على الله تعالى لمن ينظر إلى وجهه ﵎ غدوة وعشية\"، ثم قرأ رسول الله - ﷺ -: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ﴾ (١).\n_________\n(١) [٣٣٠٦] الحكم على الإسناد:\nفيه ثوير ضعيف ورمي بالرفض، ومحمد بن منده لم يكن بصدوق كما قال ابن أبي حاتم وابن ماجة لم يذكر بجرح أو تعديل.\nالتخريج:\nهذا الحديث يرويه عن ابن عمر اثنان:\nالأول: ثوير بن أبي فاختة: ويرويه عنه اثنان:\nأ- إسرائيل بن يونس:\nرواه المصنف من طريق الحسين بن حفص، وأحمد في \"المسند\" ٢/ ٦٤ (٥٣١٧)، عن حسين بن محمد، وأبو يعلى الموصلي في \"المسند\" ١٠/ ٧٦ (٥٧١٢)، والبغوي في \"شرح السنة\" ١٥/ ٢٣٢، والدارقطني في \"الرؤية\" (ص ٢٧٢) (١٧٢)، (٤٣٩٦) من طريق مؤمل بن إسماعيل، وعبد بن حميد في \"المنتخب\" (ص ٢٦٠) (٨١٩).\nوعنه الترمذي، كتاب صفة الجنة، باب ما جاء في رؤية الرب ﵎ (٢٥٥٣)، والبغوي في \"شرح السنة\" ١٥/ ٢٣٢ (٢٣٥)، وفي \"معالم التنزيل\" ٨/ ٥٨٢، ورواه الآجري في \"الشريعة\" ٢/ ١٠٣٢ (٦٢٠) بإسناد ضعيف من طريق الحسن الزعفراني، ورواه الدارقطني في \"الرؤية\" (ص ٢٧١) (١٧١) من طريق الحسن بن عرفة، وسعدان بن نصر.\nأربعتهم: ابن حميد، والحسن بن عرفة، والزعفراني، وسعدان، عن شبابة بن سوار.\nورواه الآجري في \"الشريعة\" ٢/ ١٠٣٣ (٦٢١) بإسناد ضعيف من طريق حجاج، والبيهقي في \"البعث والنشور\" (ص ٢٣٨) (٤٧٧) باب آخر: من يدخل الجنة، من طريق ابن رجاء، ورواه الدارقطني في \"الرؤية\" (ص ٢٧٠) (١٧٠) من طريق محمد بن بكر، و(ص ٢٧٣) (١٧٤) من طريق مصعب بن المقدام. =","vol":"28","page":147},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ثمانيتهم: مصعب بن المقدام، ومحمد بن بكر، والحسين بن حفص، وحسين بن محمد، ومؤمل بن إسماعيل، والزعفراني، وشبابة، وابن رجاء عن إسرائيل بن يونس به.\nب - عبد الملك بن أبجر:\nرواه أحمد في \"المسند\" ٢/ ١٤ (٤٦٢٣)، وعنه ابن منده في \"الرد على الجهمية\" (ص ١٠٠)، ورواه أبو الشيخ في \"العظمة\" ٣/ ١١١٥ (٦٥٤) من طريق عبد الله بن عمر بن أبان، وأبو يعلى في \"المسند\" ١٥/ ٩٦ (٥٧٢٩) من طريق سريح بن يونس، والحاكم في \"المستدرك\" ٢/ ٥٥٣، كتاب التفسير من طريق أحمد بن عبد الجبار، ورواه أبو بكر بن أبي شيبة في \"المصنف\" ١٣/ ٥٤٤.\nوعنه البيهقي في \"البعث والنشور\" (ص ٢٣٨) (٤٧٨)، ورواه أبو نعيم في \"حلية الأولياء\" ٥/ ١٠٠ (٦٤٧٥) من طريق زهير بن حرب، والواحدي في \"الوسيط\" ٤/ ٣٩٤ من طريق عثمان بن أبي شيبة، ورواه اللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٥٣٦ (٨٤١) من طريق سهل بن حليمة.\nورواه الدارقطني في \"الرؤية\" (ص ٢٧٣) (١٧٣) من طريق الحسن بن عرفة، ومحمد بن إسماعيل.\nعشرتهم: عبد الله بن أبان، وسريح، وأحمد بن عبد الجبار، وزهير بن حرب، وابن أبي شيبة، وسهل بن حليمة، وأحمد، وابن منده، والحسن بن عرفة، ومحمد بن إسماعيل، عن أبي معاوية محمد بن خازم.\nورواه اللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٥٣٦ (٨٤١) من طريق سهل بن حسين الجعفي.\nكلاهما: أبو معاوية، والجعفي عن عبد الملك بن أبجر به.\nكلاهما: إسرائيل، وابن أبجر، عن ثوير، عن ابن عمر به، وثوير ضعيف كما سبق.\nالثاني: مجاهد بن جبر:\nرواه الطبري في \"جامع البيان\" ٢٩/ ١٩٣، والبغوي في \"شرح السنة\" ١٥/ ٢٣٣ =","vol":"28","page":148},{"text":"[٣٣٠٧] وأخبرنا ابن فنجويه (١)، قال: حدثنا أبو الفتح محمد بن الحسين (٢) الأزدي الموصلي، قال: حدثني أحمد بن عيسى بن السّكين (٣)، قال: حدثنا أحمد بن محمد بن عمر بن يونس اليمامي (٤)، قال: حدثنا عبد الرزاق (٥)، قال: أخبرنا رباح بن (٦)\n_________\n= (٤٣٩٧) عن أبي كريب عن الأشجعي.\nورواه اللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٥٣٦ (٨٤١)، وابن عدي في \"الكامل\" ٢/ ٣١٨ من طريق يحيى بن سليمان عن يحيى بن يمان.\nكلاهما: عن سفيان، عن ثوير، عن مجاهد به.\nورواه البغوي في \"شرح السنة\" ١٥/ ٢٣٣ من طريق عبد الله بن المبارك، عن سفيان، عن رجل، عن مجاهد به.\nورواه ابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٠.\nقلت: وهذا الحديث مداره كما سبق على ثوير. وهو ضعيف بالإجماع كما قال الهيثمي في \"مجمع الزوائد\" ١٠/ ٤٠١، ولذا قال الترمذي بعد إخراجه له: هذا حديث غريب. وضعفه أيضًا الشيخ الألباني في \"سلسلة الأحاديث الضعيفة\" ٤/ ١٤٥٠، والأرناؤوط في تخريج أحاديث \"المسند\" ٨/ ٢٤٠.\nوقد حاول الحاكم أن يقوي الحديث بقوله: وثوير وإن لم يخرجاه فلم ينقم عليه غير التشيع، ولكن الذهبي تعقبه بقوله: بل هو واهي الحديث. ا. هـ.\nقلت: وطريق مجاهد على ضعفه فهو غير محفوظ، قال الترمذي: إن مجاهدًا لم يذكره أحد في السند إلا سفيان.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) في الأصل، (س): الحسن، وما أثبته من كتب التراجم والرجال، وهو أبو الفتح الموصلي، ضعيف متهم بوضع الحديث.\n(٣) ثقة.\n(٤) كذاب.\n(٥) ابن همام الصنعاني، ثقة حافظ عمي في آخر عمره فتغير، وكان يتشيع.\n(٦) في الأصل: عن، والمثبت من (س) وهو ثقة فاضل.","vol":"28","page":149},{"text":"زيد الصنعاني، قال: أخبرنا ابن جُريج (١)، قال: أخبرني زياد بن سعد (٢)، أن أبا الزبير (٣) أخبره عن جابر بن عبد الله - ﵄ - قال: قال رسول الله - ﷺ -: \"يتجلّى لنا ربنا ﷿ حتى ننظر إلى وجهه، فيخرّون له سجدًا، فيقول: ارفعوا رؤوسكم فليس هذا بيوم عبادة\" (٤).\n_________\n(١) عبد الملك بن عبد العزيز، ثقة فقيه فاضل، كان يدلس ويرسل.\n(٢) في الأصل، (س): سعدان، وما أثبته من كتب التراجم والرجال، وهو أبو عبد الرحمن الخراساني، ثقة ثبت.\n(٣) محمد بن مسلم بن تدرس، صدوق إلا أنه يدلس.\n(٤) [٣٣٠٧] الحكم على الإسناد:\nضعيف جدًا؛ فيه أبو الفتح الأزدي، متهم بالوضع، وأحمد اليمامي كذاب.\nالتخريج:\nالحديث يرويه أبو الزبير عن جابر، ويرويه عنه ثلاثة:\nالأول: زياد بن سعد:\nرواه المصنف، والدارقطني في \"الرؤية\" (ص ١٦٨) (٥٣) من طريق ابن جريج، ورواه الدارقطني في \"الرؤية\" أيضًا (ص ١٦٨) (٥٤) من طريق مالك بن أنس، كلاهما: ابن جريج، ومالك، عن زياد به.\nالثاني: عبد الله بن لهيعة:\nرواه أحمد في \"المسند\" ٣/ ٣٤٦ (١٤٧٢١) عن موسى بن داود، ورواه الدارمي في \"الرد على الجهمية\" (ص ٥٨) عن عبد الغفار الحراني، والدارقطني في \"الرؤية\" (ص ١٦١) (٤٩).\nوفي \"الأسماء والصفات\" (ص ٢٩) من طريق يحيى بن إسحاق.\nثلاثتهم: موسى، والحراني، ويحيى، عن عبد الله بن لهيعة به.\nقلت: وابن لهيعة: ضعفه جماعة. قال الشيخ الأرناؤوط في تخريج أحاديث \"المسند\": ضعيف من أجل ابن لهيعة.\nالثالث: عبد الملك بن عبد العزيز بن جريج: =","vol":"28","page":150},{"text":"وروى الحسن، عن عمار بن ياسر قال: كان من دعاء النبي - ﷺ -:\n_________\n= رواه أحمد في \"المسند\" ٣/ ٣٨٣ (١٥١١٥) وعنه ابنه عبد الله في \"السنة\" ١/ ٢٤٨، وابن منده في \"الإيمان\" ٢/ ٨٢٥، والدارقطني في \"الرؤية\" (ص ١٦٣) (٥٥)، وفي \"الأسماء والصفات\" (ص ٢٨).\nورواه أبو عوانة في \"مسنده\" كتاب: الإيمان، باب: الرد على الجهمية ١/ ١٢٣ (٣٦٤)، ومسلم كتاب: الإيمان، باب أدنى أهل الجنة منزلة (١٩١)، وابن منده في \"الإيمان\" ٢/ ٨٢٥ من طريق إسحاق بن منصور.\nورواه مسلم أيضًا كتاب: الإيمان، باب: أدنى أهل الجنة منزلة (١٩١)، عن عبيد الله بن سعيد.\nورواه اللالكائي في \"شرح أصول الاعتقاد\" ٣/ ٥٣٣ (٨٣٥) من طريق الحسن الآدمي.\nأربعتهم: أحمد، وإسحاق، وعبيد الله، والآدمي عن روح.\nورواه أبو عوانة في \"مسنده\" ١/ ١٢٣ (٣٦٤)، وابن منده في \"الإيمان\" ٢/ ٨٢٦ من طريق حجاج بن محمد.\nورواه الدارقطني في \"الرؤية\" (١٦١) (٤٩) من طريق محمد بن شرحبيل الصنعاني.\nورواه أبو عوانة في \"مسنده\" ١/ ١٢٢ (٣٦٣) من طريق ابن عرعرة، وابن منده في \"الإيمان\" ٢/ ٨٢٥ من طريق أبي قدامة السرخسي، ومحمد بن بشار.\nثلاثتهم: ابن عرعرة، والسرخسي، ومحمد بن بشار، عن أبي عاصم.\nأربعتهم: روح، وحجاج، والصنعاني، وأبو عاصم، عن ابن جريج به.\nثلاثتهم: زياد، وابن لهيعة، وابن جريج، عن أبي الزبير، عن جابر به.\nقلت: وهذا الحديث رواه مسلم وغيره كما ترى، وهو يقرر أصلًا من أصول عقيدة أهل السنة والجماعة، وهو إثبات رؤية المؤمنين لربهم جلّ وعلا يوم القيامة، وأحاديث الرؤية متواترة حيث رواها أكثر من عشرين نفسًا من صحابة النبي - ﷺ - وقد جمعها الإمام أبو الحسن الدارقطني في كتاب الرؤية، وذكر عددًا كثيرًا منها عامة من كتب في مسائل الاعتقاد بما يغني عن سردها في هذا المقام.","vol":"28","page":151},{"text":"\"أسألك النظر إلى وجهك والشوق إلى لقائك، في غير ضراء مُضرة، ولا فتنة مضلة\" (١).\n_________\n(١) تخريج الحديث:\nحديث صحيح.\nيرويه عن عمار أربعة أنفس:\n١ - الحسن البصري: ذكره المصنف، ولم يسنده، ثم إن الحسن لم يدرك عمار ابن ياسر، فهو ضعيف من هذا الوجه.\n٢ - عطاء بن السائب:\nرواه أبو يعلى في \"المسند\" ٣/ ١٩٥ (١٦٢٤) من طريق محمد بن فضيل بن غزوان.\nورواه النسائي كتاب: السهو، باب: الدعاء بعد الذكر ٣/ ٥٥، وفي \"السنن الكبرى\" ١/ ٣٨٧ (١٢٢٨)، وابن أبي عاصم في \"السنة\" ١/ ٢٧٠ (٤٣٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٣٠٤ (١٩٧١)، واللالكائي في \"شرح أصول الاعتقاد\" ٢/ ٥٤١ (٨٤٥)، والحاكم في \"المستدرك\" ١/ ٧٠٥.\nكلهم من طرق عن حماد بن زيد.\nكلاهما: ابن فضيل، وحماد، عن عطاء بن السائب، عن أبيه به.\nوطريق حماد: ضعفه الحاكم، ووافقه الذهبي، والألباني، فعطاء وإن كان قد اختلط إلا أن سماع حماد منه كان قبل اختلاطه.\n٣ - قيس:\nرواه النسائي كتاب: السهو، باب: الدعاء بعد الذكر ٣/ ٥٥، وفي \"السنن الكبرى\" ١/ ٣٨٨ (١٢٢٩)، والبزار كما في \"البحر الزخار\" ٤/ ٢٢٨ (١٣٩٢)، والطبراني في \"الدعاء\" ٢/ ١٠٨٠ (٦٢٥)، باب القول بعد التشهد بإسناد حسن، وابن أبي شيبة في \"المسند\" ١/ ٢٩٤ (٤٤٢)، \"المصنف\" ٧/ ٥٣، وعنه ابن أبي عاصم في \"السنة\" ١/ ٢٧٠.\nكلهم من طرق، عن شريك، عن أبي هاشم، عن أبي مجلز، عن قيس به. =","vol":"28","page":152},{"text":"وقال مجاهد: يعني أنها تنتظر الثواب من ربها، ولا يراه من خلقه شيء (١) (٢).\nقلت (٣): وهذا تأويل مدخول؛ لأن العرب إذا أرادت بالنظر\n_________\n= ٤ - أبو مجلز:\nرواه أحمد في \"المسند\" ٤/ ٢٦٤ (١٨٣٢٥)، عن إسحاق الأزرق، ٦/ ٣٦٦ (١٨٣٥٢) عن أسود بن عامر، كلاهما إسحاق، وأسود، عن شريك، عن أبي هاشم، عن أبي مجلز، عن عمار به.\nقلت: وفي طريق قيس، وأبي مجلز: شريك بن عبد الله، وهو صدوق يخطئ، تغير حفظه لما ولي القضاء، إلا أنه توبع كما سبق في طريق عطاء بن السائب، عن أبيه.\nوحاصل القول: أن الحديث صحيح ثابت.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٦.\n(٢) وقد عَدَّ العلماء هذا القول من مجاهد من الأقوال التي خالف فيها قول أهل السنة قاطبة، ووافق فيه مذهب أهل الاعتزال في نفي رؤية الخالق -﷾-.\nقال ابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٥: حمل هذِه الآية جميع أهل السنة على أنها متضمنة رؤية المؤمنين ربهم. ا. هـ.\nوهي من مسائل الإجماع بين أهل السنة والتي صحت فيها الأحاديث المتواترة، بل وصح فيها التفسير القرآني البليغ في هذِه الآية.\nانظر: \"الاعتقاد والهداية إلى سبيل الرشاد\" للبيهقي (ص ١٢٦ - ١٤٤)، \"الشريعة\" للآجري ٢/ ٩٧٨ - ١٠٥٠، \"شرح أصول الاعتقاد\" للالكائي ٣/ ٥٠٣ - ٥١٦، \"الرؤية\" للدارقطني (ص ٢٧١ - ٢٧٤)، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ١٩٩.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٠٧.","vol":"28","page":153},{"text":"الانتظار قالوا: نظرته، كما قال الله تعالى: ﴿فَهَل يَنْظُرُونَ إِلَّا السَّاعَةَ﴾ (١)، ﴿هَل يَنظُرُونَ إِلَّا تَأوِيلَهُ﴾ (٢)، ﴿مَا يَنْظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً﴾ (٣).\nوإذا أرادوا التفكر والتدبر قالوا: نظرت فيه، فأما إذا كان النظر مقرونًا بذكر الله، وذكر الوجه، فلا يكون إلا بمعنى الرؤية، والعيان (٤).\n\n<span data-type=\"title\" id=toc-6010>٢٤ </span>- قوله - ﷿ -: ﴿وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ (٢٤)﴾\nعابسة (٥)، كالحة (٦)،\n_________\n(١) محمد: ١٨.\n(٢) الأعراف: ٥٣.\n(٣) يس: ٤٩.\n(٤) ورد عليه أهل العلم أيضًا من جهة اللغة كما فعل المصنف هنا، وكما قال الأزهري: إن قول مجاهد: تنتظر ثواب ربها، خطأ؛ لأنه لا يقال: نظر إلى كذا بمعنى الانتظار، وإن قول القائل: نظرت إلى فلان، ليس إلا رؤية عين. كذلك تقوله العرب؛ لأنهم يقولون: نظرت إليه، إذا أرادوا نظر العين، فإذا أرادوا الانتظار قالوا: نظرته. ا. هـ.\nوانظر: \"اللباب\" لابن عادل الدمشقي ١٩/ ٥٦٤، \"التحرير والتنوير\" لابن عاشور ٢٩/ ٣٥٥.\n(٥) قاله قتادة، وابن زيد:\nقتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٣، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٥٨، والواحدي في \"الوسيط\" ٤/ ٣٩٤، ولم ينسباه.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٣، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٥٨، والواحدي في \"الوسيط\" ٤/ ٣٩٤، ولم ينسباه.\n(٦) قاله ابن عباس، وقتادة: ابن عباس: أخرجه الطستي كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٦. =","vol":"28","page":154},{"text":"متغيرة (١)، مسودة (٢)\n\n<span data-type=\"title\" id=toc-6011>٢٥ </span>- ﴿تَظُنُّ أَنْ يُفْعَلَ بِهَا فَاقِرَةٌ (٢٥)﴾ قال مجاهد: داهية (٣).\nوقال سعيد بن المسيب: قاصمة الظهر (٤).\nوأصلها من الفقرة، والفقار، يقال منه: فقره إذا كسر فقاره، كما يقال: رَأَسَه إذا ضرب رأسه (٥).\nقال قتادة: الفاقرة الشر (٦).\n_________\n= قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٤، وعبد بن حميد، والطبري في \"جامع البيان\" ٢٩/ ١٩٣، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٧.\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٩٣، والماوردي في \"النكت والعيون\" ٦/ ١٥٧، ولم ينسباه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٨ عن السدي.\n(٢) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٩٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٥، وابن الملقن في \"تفسير غريب القرآن\" (ص ٥١٤).\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٢، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٥٠)، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٧٧ لعبد بن حميد، وابن المنذر.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٥، \"الكشاف\" للزمخشري ٦/ ٢٧٠، ولم ينسبه، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٥.\n(٥) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٠)، والجوهري في \"الصحاح\" ٢/ ٧٨٢، وابن منظور في \"لسان العرب\" ٥/ ٦٢.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٧٧ لعبد الرزاق، وعبد بن حميد، وابن المنذر أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٨.","vol":"28","page":155},{"text":"وقال ابن زيد: تعلم أنها ستدخل النار (١).\nوقال أبو عبيدة: الفاقرة: الداهية، يقال: عمل به الفاقرة، وأصلها الوسم على أنف البعير بحديد أو بنار حتى تخلص إلى العظم (٢).\nوقال الكلبي: منكرة من العذاب، وهو الحجاب (٣).\n\n<span data-type=\"title\" id=toc-6012>٢٦ </span>- قوله تعالى: ﴿كَلَّا إِذَا بَلَغَتِ﴾ يعني: النفس\nكناية عن غير مذكور (٤) ﴿الْتَّرَاقِىَ﴾ فحشرج بها عند الموت (٥).\nوالتراقي: العظام المكتنفة لثغرة النحر عن يمين وشمال (٦).\nقال دُريد بن الصمة:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٧، والواحدي في \"الوسيط\" ٤/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٥.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٨، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٠)، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٨، وابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٦٩.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٥، بنحوه، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٣.\n(٤) قاله ابن زيد: ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٢، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٠)، والطبري في \"جامع البيان\" ٢٩/ ١٩٤، والواحدي في \"الوسيط\" ٤/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٥.\n(٦) ذكره الراغب الأصفهاني في \"مفردات ألفاظ القرآن\" (ص ١٦٦)، والزمخشري في \"الكشاف\" ٦/ ٢٧١، والسمين الحلبي في \"الدر المصون\" ١٠/ ٥٧٩.","vol":"28","page":156},{"text":"وربَّ عظيمة دافعت عنها ... وقد بلغت نفوسهم التراقي (١)\n\n<span data-type=\"title\" id=toc-6013>٢٧ </span>- قوله تعالى: ﴿وَقِيْلَ﴾ وقال من حضره (٢) ﴿مَنْ رَاقٍ﴾\nهل من طبيب يرقيه، ويداويه فيشفيه (٣).\nقال قتادة: التمسوا له الأطباء، فلم يغنوا عنه من قضاء الله شيئًا (٤).\n[٣٣٠٨] أخبرنا الحسين بن محمد بن الحسين الدينوري (٥)، قال: حدثنا أحمد بن محمد بن إسحاق السني (٦)، قال: حدثنا أبو خليفة الفضل بن الحباب الجمحي (٧)، قال: حدثنا مسدد بن مسرهد (٨)،\n_________\n(١) قيل: البيت لدريد بن الصمة، وقيل: لابنته عمرة ترثي أباها، وقيل لذي الرّمة.\nينظر: \"ديوان دريد\" (ص ١٨)، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٠٩، \"البحر المحيط\" لأبي حيان ٨/ ٣٨١، \"الدر المصون\" للسمين الحلبي ١٠/ ٥٧٩.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٥، والزمخشري في \"الكشاف\" ٦/ ٢٧١.\n(٣) قاله ابن زيد، ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٢، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٤، وذكره ابن فورك [١٩٧/ أ] والواحدي في \"الوسيط\" ٤/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٥، وذكره الواحدي في \"الوسيط\" ٤/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٥، وأخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٧، عن أبي قلابة.\n(٥) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٦) حافظ ثقة.\n(٧) ثقة صادق مأمون.\n(٨) ثقة حافظ.","vol":"28","page":157},{"text":"عن خالد بن عبد الله (١)، عن عطاء بن السائب (٢)، عن أبي عبد الرحمن السلمي (٣) أنه كوى غلامًا له فقلت: أتكوي؟ قال: نعم، هو دواء العرب، أخبرنا ابن مسعود - ﵁ - أن رسول الله - ﷺ - قال: \"إن الله - ﷿ - لم يُنزل داء إلا وأنزل معه دواء، جهله من جهله، وعلمه من علمه (٤) \" (٥).\n_________\n(١) ابن عبد الرحمن الطحان الواسطي، ثقة ثبت.\n(٢) صدوق اختلط.\n(٣) عبد الله بن حبيب بن ربيعة، ثقة ثبت.\n(٤) في (س): عمله من عمله.\n(٥) [٣٣٠٨] الحكم على الإسناد:\nرجاله ثقات، وعطاء وإن كان قد اختلط إلا أن بعض من رواه عنه كان قبل الاختلاط.\nالتخريج:\nهذا الحديث يرويه عن ابن مسعود اثنان:\n١ - أبو عبد الرحمن السلمي:\nرواه المصنف، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٤٢٧ (٦٠٦٢)، من طريق خالد بن عبد الله.\nورواه أحمد في \"المسند\" ١/ ٤٤٦ (٤٢٦٧) عن علي بن عاصم، ٧/ ٣٥٣ (٤٣٣٤) من طريق همام.\nورواه الطبراني في \"المعجم الكبير\" ٩/ ١٩٧ (٨٩٦٩) من طريق عبد السلام بن حرب، والحاكم ٤/ ٢١٨، من طريق عبيدة بن حميد، وأبو يعلى في \"المسند\" ٩/ ١١٣ (٥١٨٣) من طريق جرير بن عبد الحميد.\nورواه ابن ماجة، كتاب: الطب، باب: ما أنزل الله داءً إلا أنزل له شفاءً (٣٤٣٨)، والحميدي في \"مسنده\" ١/ ٥٠ (٩٠)، وعنه ابن عبد البر في \"التمهيد\" ٥/ ٢٨٥، وأحمد في \"المسند\" ١/ ٣٧٧ (٣٥٧٨)، ١/ ٤١٢ (٣٩٢٢)، ١/ ٤٤٢ =","vol":"28","page":158},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= (٤٢٣٦)، وابن أبي شيبة في \"المصنف\" ٥/ ٤٢٢، كلهم من طرق عن سفيان الثوري.\nسبعتهم: خالد، وابن عاصم، وهمام، وعبد السلام، وابن حميد، وجرير، وسفيان، عن عطاء بن السائب.\nورواه أبو يعلى في \"المسند\" ٩/ ١١٣ (٥١٨٣) من طريق جرير، عن عطاء، عن أبي وائل، عن أبي عبد الرحمن السلمي به.\nولعل ذكر أبي وائل هنا وهم، إذ إن عطاء مختلط كما سبق، ورواية جرير عنه بعد الاختلاط ولعل هذا منها. والله أعلم.\nورواه الطبراني في \"المعجم الكبير\" ١٠/ ١٦٣ (١٥٣٣١) من طريق شريك عن أبي إسحاق.\nكلاهما: عطاء، وأبو إسحاق، عن أبي عبد الرحمن السلمي.\n٢ - طارق بن شهاب:\nرواه النسائي في \"السنن الكبرى\" ٤/ ١٩٣ (٦٨٦٣)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٤٣٩ (٦٠٧٥)، وعبد الرزاق في \"المصنف\" ٩/ ٢٦٥ (١٧١٤٤)، وعنه الطبراني في \"المعجم الكبير\" ٩/ ٢٣٧ (٩١٦٣) من طريق سفيان الثوري.\nورواه الحاكم في \"المستدرك\" ٤/ ٢١٨، من طريق الركين بن الربيع.\nورواه النسائي في \"السنن الكبرى\" ٤/ ١٩٤ (٦٨٦٥)، من طريق الربيع بن لوط.\nورواه الطيالسي في \"مسنده\" (ص ٤٨) (٣٦٨)، والطبراني في \"المعجم الكبير\" ٩/ ٢٣٨ (٩١٦٤)، والحاكم في \"المستدرك\" ٤/ ٢١٨ من طريق المسعودي.\nورواه النسائي في \"السنن الكبرى\" ٤/ ٣٧٥ (٧٥٦٧)، (٦٨٦٤) من طريق يزيد مرسلًا، ورواه أيضًا ٤/ ٣٧٠ (٧٥٦٦) من طريق أيوب الطائي.\nستتهم: سفيان، والركين، والربيع، والمسعودي، ويزيد، وأيوب، عن قيس بن مسلم، عن طارق بن شهاب.\nكلاهما: السلمي، وطارق: عن عبد الله بن مسعود به.\nقلت: وقد سئل أبو حاتم الرازي في \"العلل\" لابنه ٢/ ٢٥٤ عن رواية الفريابي، =","vol":"28","page":159},{"text":"قال سليمان التيمي، ومقاتل بن سليمان: هذا من قول الملائكة يقول بعضهم لبعض: من يرقى بروحه، فتصعد بها ملائكة الرحمة أو ملائكة العذاب (١)، وهذِه رواية أبي الجوزاء عن ابن عباس - ﵄ - (٢).\nقال أبو العالية: يختصم فيها ملائكة الرحمة، وملائكة العذاب أيهم يرقى بها (٣).\n\n<span data-type=\"title\" id=toc-6014>٢٨ </span>- ﴿وَظَنَّ﴾ وأيقن (٤) ﴿وأَنَّهُ الْفِرَاقُ﴾ قال الشاعر:\n_________\n= عن الثوري، عن قيس، عن طارق، عن عبد الله فقال: لا أظن الثوري سمعه من قيس أراه مدلسًا. ا. هـ.\nقلت: ولكن الثوري لم ينفرد به عن قيس، بل تابعه عليه خمسة أنفس كما سبق.\nثم إن طريق طارق بن شهاب جاء ما يقويه وهو طريق السلمي.\nوبكل حال فالحديث بمجموع هذين الطريقين يكون صحيحًا لغيره.\nقال الحاكم بعد تخريجه لطريق قيس: هذا حديث صحيح على شرط مسلم، ولم يخرجاه. ووافقه الذهبي.\n(١) ذكره ابن فورك [١٩٧/ أ] والسمعاني في \"تفسير القرآن\" ٦/ ١٠٩ ولم ينسباه، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٥، والزمخشري في \"الكشاف\" ٦/ ٢٧١ ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٥، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٥١، وذكره الزجاج في \"معاني القرآن\" ٢/ ٢٥٤، ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٥٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٠٩.\n(٣) أخرجه سعيد بن منصور، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٧.\n(٤) قاله قتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٥، وذكره الزجاج في \"معاني القرآن\" ٢/ ٢٥٤، والماوردي في \"النكت والعيون\" ٦/ ١٥٨ ولم ينسباه، والواحدي في \"الوسيط\" ٤/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٥.","vol":"28","page":160},{"text":"فراق ليس يشبهه فراق ... قد انقطع الرجاء عن التلاق (١)\n[٣٣٠٩] أخبرنا الربيع بن أحمد الحاتمي (٢)، ومحمد بن عقيل الخزاعي (٣)، قالا: أخبرنا علي بن محمد بن عقبة الشيباني (٤)، قال: أخبرنا الخضر بن أبان القرشي (٥) قال: حدثنا إبراهيم بن هدبة (٦)، عن أنس بن مالك - ﵁ - قال: قال رسول الله - ﷺ -: \"إن العبد ليعالج كُرب الموت وسكراته، وإن مفاصله يُسلِّم بعضها على بعض تقول عليك السلام، تفارقني وأفارقك إلى يوم القيامة\" (٧).\n_________\n(١) لم أقف على قائله. والبيت ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٠.\n(٢) هكذا هنا، وقد تقدم في تفسير سورتي البقرة، والفرقان باسم الربيع بن محمد أبي الطيب الحاتمي، ولم أجده.\n(٣) تقدم في تفسير سورة الفرقان باسم أبي نصر محمد بن علي بن الفضل الخزاعي، ولم أجده.\n(٤) قال الخطيب: كان ثقة أمينًا.\n(٥) ضعيف.\n(٦) كذاب.\n(٧) [٣٣٠٩] الحكم على الإسناد:\nموضوع، فيه ابن هدبة كذاب، وفيه من لم أجده.\nالتخريج:\nذكره العراقي في \"المغني عن حمل الأسفار\" ٢/ ١٢١١ (٤٣٨٨) وقال: رويناه في \"الأربعين\" لأبي هدبة إبراهيم بن هدبة عن أنس، وأبو هدبة هالك. وذكره الهندي في \"تذكرة الموضوعات\" (ص ٢١٤) وقال: هو ضعيف جدًّا. والزبيدي في \"إتحاف السادة المتقين\" ١٢/ ٢٦٣، الباب الثالث في سكرات الموت وشدته، وابن عراق الكناني في \"تنزيه الشريعة\" ٢/ ٣٧٥ (٤٠)، والبقاعي في =","vol":"28","page":161},{"text":"<span data-type=\"title\" id=toc-6015>٢٩ </span>قوله تعالى: ﴿وَالْتَفَّتِ السَّاقُ بِالسَّاقِ (٢٩)﴾\nقال الربيع بن أنس: الدنيا بالآخرة (١)، وهي رواية أبي الجوزاء (٢)، وعطية (٣)، عن ابن عباس - ﵄ -، ورواية عون (٤)، ومنصور (٥)، عن الحسن، وروى الوالبي، وباذان، عن ابن عباس - ﵄ - قال: أمر الدنيا بأمر الآخرة، فكان في آخر يوم من أيام الدنيا، وأول يوم من أيام الآخرة (٦).\nوهي رواية ابن أبي نجيح، عن مجاهد (٧).\nوقال إسماعيل بن أبي خالد: عمل الدنيا بعمل الآخرة (٨).\n_________\n= \"نظم الدر في تناسب الآيات والسور\" ٨/ ٢٥٤، والسيوطي في \"جمع الجوامع\" ١/ ٢٠٥.\n(١) أخرجه عبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٨، والطبري في \"جامع البيان\" ٢٩/ ١٩٦، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٥.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٨، والطبري في \"جامع البيان\" ٢٩/ ١٩٦.\n(٤) السابق.\n(٥) السابق.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٥، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطى ٦/ ٤٧٨.\n(٧) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٨، والطبري فى \"جامع البيان\" ٢٩/ ١٩٦.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٧، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٦، وأبو حيان في \"البحر المحيط\" ٨/ ٣٨٢.","vol":"28","page":162},{"text":"وقال الضحاك: الناس يُجهزون جسده، والملائكة تجهز روحه (١).\nوروى سفيان، عن الحسن (٢) (٣)، ومجاهد قالا: اجتمع فيه الحياة الموت (٤).\nقال قتادة: الشدة بالشدة (٥). وروى بشير بن المهاجر، عن الحسن قال: هما ساقاك إذا لُفتا (٦) في الكفن (٧)، وإليه ذهب سعيد بن المسيب (٨).\n_________\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٨، والطبري في \"جامع البيان\" ٢٩/ ١٩٦، وذكره ابن فورك [١٩٧/ أ] والسمعاني في \"تفسير القرآن\" ٦/ ١٠٩، والبغوي في \"معالم التنزيل\" ٦/ ٢٨٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٦.\n(٢) في (س): (وروى سفيان عن رجل عن الحسن) وهذا الأقرب؛ لأن سفيان لم يلق الحسن.\n(٣) ذكره ابن فورك [١٩٧/ أ].\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٦.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٤، والطبري في \"جامع البيان\" ٢٩/ ١٩٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٨، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٠.\n(٦) في (س): التفتا.\n(٧) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٧٨ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [١٩٧/ أ] والواحدي في \"الوسيط\" ٤/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٦.\n(٨) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠١) ولم ينسبه، والزمخشري في \"الكشاف\" ٦/ ٢٧٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٦، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٠.","vol":"28","page":163},{"text":"[٣٣١٠] أخبرنا عبد الله بن حامد الوزان (١)، قال: أخبرنا أبو محمد المزني (٢)، قال: حدثنا مُطين (٣)، قال: حدثنا (علي بن نصر) (٤)، قال: حدثنا خالد بن قيس (٥)، عن قتادة (٦)، عن (٧) الحسن (٨) قال: ماتت رجلاه فلم تحملاه، وكان عليهما جوّالا (٩).\n_________\n(١) لم يذكر بجرح أو تعديل.\n(٢) أحمد بن عبد الله بن محمد المزني، الشيخ الجليل القدوة الحافظ.\n(٣) في الأصل: مطير، وفي (س): بطين، وما أثبته من كتب التراجم والرجال، وهو محمد بن عبد الله الحضرمي، ثقة حافظ.\n(٤) في الأصل: نصر بن علي، وفي (س): نصير بن علي، وما أثبته من كتب التراجم والرجال، وهو علي بن نصر بن علي الجهضمي، ثقة.\n(٥) الأزدي الحداني، صدوق يغرب.\n(٦) ابن دعامة، ثقة ثبت.\n(٧) في (س): قال.\n(٨) البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.\n(٩) [٣٣١٠] الحكم على الإسناد:\nضعيف، فيه: خالد بن قيس صدوق يغرب، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٠، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٠١، عن الحسن. وأخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٨، وذكره الزمخشري في \"الكشاف\" ٦/ ٢٧١، ونظام الدين النيسابوري في \"غرائب القرآن\" ٦/ ٤٠٦، عن قتادة من قوله.\nوأخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٧ عن أبي قلابة من قوله. =","vol":"28","page":164},{"text":"وروى شعبة، عن قتادة قال: أما رأيته إذا ضرب برجله رجله الأخرى (١).\nوقال أبو مالك: هو يبسهما عند الموت (٢).\nوقال عكرمة: خروج من الدنيا إلى الآخرة (٣).\nوروى أبو يحيى، عن مجاهد: بلاء ببلاء (٤).\nقال القرظي: الأمر بالأمر (٥).\nوقال زيد (٦) بن أسلم: ساق الكفن بساق الميت (٧).\n_________\n= وذكره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٠١ عن السدي، عن أبي مالك من قوله. وذكره القنوجي في \"فتح البيان في مقاصد القرآن\" ١٤/ ٤٤٦، ولم ينسبه.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٨، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٨، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٠، وابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٧٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٨، ونظام الدين النيسابوري في \"غرائب القرآن\" ٦/ ٤٠٥ ولم ينسبه، وذكره الألوسي في \"روح المعاني\" ٢٩/ ١٤٧، دون نسبة، وأبو مالك هو غزوان الغفاري.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٨، كلاهما بنحوه.\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٨، والطبري في \"جامع البيان\" ٢٩/ ١٩٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٠، وأبو يحيى هو القتات.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٨ عن أبي عيسى.\n(٦) في الأصل: يزيد بن أسلم، وما أثبته من (س).\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١١٠، \"اللباب\" لابن عادل =","vol":"28","page":165},{"text":"وقال سعيد بن جبير: قد تتابعت عليه (الهموم و) (١) الشدائد (٢) وقال السدي: لا يخرج من كرب إلا جاءه أشد منه (٣) (٤).\nوالعرب لا تذكر الساق إلا في المحن والشدائد (٥).\nومنه مثلهم السائر: لا يرسل الساق إلا ممسكا ساقا (٦)\nقال أمية بن أبي الصلت:\nوقد أرقت لهم بات يطرقني ... والنفس ذات حزازات وطراق\n_________\n= الدمشقي ١٩/ ٥٧٢، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٥، \"فتح القدير\" للشوكاني ٥/ ٣٩٤.\n(١) من (س).\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٣٩٥ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٦٨، والشوكاني في \"فتح القدير\" ٥/ ٣٩٤ عن جمهور المفسرين.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٦٨.\n(٤) قال الطبري في \"جامع البيان\" ٢٩/ ١٩٨: وأولى الأقوال في ذلك بالصحة عندي قول من قال: معنى ذلك: والتفت ساق الدنيا بساق الآخرة، وذلك شدة كرب الموت لشدة هول المطلع، والذي يدل على أن ذلك تأويله قوله: ﴿إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (٣٠)﴾.\n(٥) ذكره الطبري في \"جامع البيان\" ٢٩/ ١٩٨، والجوهري في \"الصحاح\" ٤/ ١٤٩٩، والراغب الأصفهاني في \"مفردات ألفاظ القرآن\" (ص ٤٣٦)، وابن منظور في \"لسان العرب\" ١٠/ ١٦٨، وابن عادل الدمشقي في \"اللباب\" ١٩/ ٥٧٢.\n(٦) البيت لأبي دُؤاد الإيادي في \"ديوانه\" (ص ٣٢٦)، \"لسان العرب\" لابن منظور ١/ ٣٠٧، \"تاج العروس\" للزبيدي ٢٥/ ٤٧٢.\nوبدايته: أني أتيح له حرباء تنضبه.","vol":"28","page":166},{"text":"مستحذيا لقراه حين أرّقني ... ليل التمام أُقاسيه على ساق (١)\nأي: على تعب وشدة.\nوقال ابن عطاء: اجتمع عليه شدة مفارقة الوطن من الدنيا، والأهل، والولد، وشدة القدوم على ربه لا يدري بماذا يقدم عليه (٢).\nلذلك قال عثمان بن عفان - ﵁ -: ما رأيت منظرًا إلا والقبر أفظع منه؛ لأنه آخر منازل الدنيا، وأول منازل الآخرة (٣).\nقال يحيى بن معاذ ﵀: إذا دخل الميت القبر قام على شفير قبره أربعة أملاك: واحد عند رأسه، والثاني: عند رجليه، والثالث: عن يمينه، والرابع عن شماله، فيقول الذي عند رأسه: يا ابن آدم انقضت الآجال، وانقطعت الآمال، ويقول الذي عن يمينه: ذهبت الأموال، وبقيت الأعمال، ويقول الذي عن يساره: ذهبت الأشغال وبقي الوبال، ويقول الذي عند رجليه: طوبى لك إن كان كسبك من الحلال، وكنت مشتغلًا بخدمة ذي الجلال (٤).\n_________\n(١) لم أجده في ديوانه، ولا في كتب الشعر، واللغة، والأدب.\n(٢) ذكره السلمي في \"حقائق التأويل\" [٣٥٤/ ب] والواحدي في \"الوسيط\" ٤/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٦، والزمخشري في \"الكشاف\" ٦/ ٢٧٢.\n(٣) ذكره السلمي في \"حقائق التفسير\" [٣٥٤/ ب].\n(٤) لم أجده.","vol":"28","page":167},{"text":"<span data-type=\"title\" id=toc-6016>٣٠ </span>- ﴿إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (٣٠)﴾ المنتهى والمرجع.\nتسوق الملائكة روحه إلى حين أمرهم الله تعالى (١).\n\n<span data-type=\"title\" id=toc-6017>٣١ </span>- ﴿فَلَا صَدَّقَ﴾ يعني: أبا جهل (٢) ﴿وَلَا صَلَّى﴾\n\n<span data-type=\"title\" id=toc-6018>٣٢ </span>- ﴿وَلَكِنْ كَذَّبَ وَتَوَلَّى (٣٢) ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى <span data-type=\"title\" id=toc-6019>(٣٣)﴾ </span>يتبختر (٣).\nقال زيد بن أسلم: هي مشية بني مخزوم (٤).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٦، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٥، والقرطبي ١٩/ ١١١.\n(٢) ذكره الزجاج في \"معاني القرآن\" ٢/ ٢٥٤، وابن فورك [١٩٧/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٥٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٠٩، والواحدي في \"الوسيط\" ٤/ ٣٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٦.\nوهو قول جمهور المفسرين: كابن عباس، ومجاهد، وقتادة، وابن زيد.\nوالأولى حمل الآية على العموم. انظر: \"الكشاف\" للزمخشري ٦/ ٢٧٢، \"الجامع لأحكام القرآن\" ١٩/ ١١١، \"تفسير القرآن العظيم\" لابن كثير ٤/ ٤٥١.\n(٣) قاله مجاهد، وقتادة، وزيد بن أسلم:\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٧٨ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [١٩٧/ أ].\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٤، والطبري في \"جامع البيان\" ٢٩/ ١٩٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٧٨ لعبد بن حميد، وابن المنذر أيضًا.\nزيد بن أسلم: أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٩، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٥٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ١٩٩، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٥٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٩، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٦.","vol":"28","page":168},{"text":"وأصله من المطا، وهو: الظهر، أي: يلوي مطاه تبخترا (١).\nوقيل: أصله يتمطط: أي يتمدد، والمط هو: المدّ، فجعلت أحد الطاءين ياء، وقد مضت هذِه المسألة (٢).\nوتمطى الإنسان إذا قام من منامه فتمدد (٣).\n[٣٣١١] أخبرنا الحسين (٤) بن محمد بن الحسين الدينوري، قال: حدثنا أحمد بن محمد بن علي بن الحسين الهمداني (٥)، قال: حدثنا محمد بن علي بن مخلد الفرقدي (٦)، قال: حدثنا سليمان (٧) بن داود الشاذكوني، قال: حدثنا سفيان بن عيينة (٨)، عن يحيى بن سعيد الأنصاري (٩) أنه سمع شيخًا قديمًا يقال له: يُحنَّس (١٠) مولى للزبير\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٢، والطبري في \"جامع البيان\" ٢٩/ ٢٠٠، والجوهري في \"الصحاح\" ٣/ ١١٦٠، وابن منظور في \"لسان العرب\" ٧/ ٤٠٤، والسمين الحلبي في \"الدر المصون\" ١٠/ ٥٨٢.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠١)، والجوهري في \"الصحاح\" ٣/ ١١٦٠، وابن منظور في \"لسان العرب\" ٧/ ٤٠٣.\n(٣) انظر: \"لسان العرب\" لابن منظور ٧/ ٤٠٤.\n(٤) في الأصل: يحيى، وما أثبته الموافق لما في (س) وكتب التراجم، وهو ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) الشيخ المعمر الصدوق.\n(٧) في الأصل: سلمان، وما أثبته من (س) وهو أبو أيوب، أحد الهلكى.\n(٨) ثقة حافظ فقيه إمام حجة، إلا أنه تغير حفظه بأخرة، وكان ربما دلس، لكن عن الثقات.\n(٩) أبو سعيد المدني، ثقة ثبت.\n(١٠) هو ابن أبي موسى، ويقال: ابن عبد الله، أبو موسى المدني، الأسدي، مولى =","vol":"28","page":169},{"text":"يقول: قال رسول الله - ﷺ -: \"إذا مشت أمتي المطيطاء، وخدمتهم الروم وفارس، سُلّط (١) بعضهم على بعض\" (٢).\n_________\n= مصعب بن الزبير، قال النسائي: ثقة، وقال الذهبي: ثقة، وذكره ابن حبان في \"الثقات\" وقال: كان رافضيًّا، وقال ابن حجر: ثقة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٣١٣، \"الثقات\" لابن حبان ٥/ ٥٥٩، \"تهذيب الكمال\" للمزي ٣١/ ١٨٤، \"تقريب التهذيب\" لابن حجر (٧٤٩٣).\n(١) في (س): سلط الله.\n(٢) [٣٣١١] الحكم على الإسناد:\nضعيف جدًّا، فيه الشاذكوني، هالك، وهو مرسل. لكن الحديث صحيح من طريق أخرى.\nالتخريج:\nهذا الحديث يروى من وجهين يقوي أحدهما الآخر، فيكون صحيحًا لغيره بمجموعهما.\nالوجه الأول: عن يحيى بن سعيد الأنصاري: ويرويه عنه ثماني أنفس:\n١ - سفيان بن عيينة:\nرواه المصنف من طريق الشاذكوني، والبيهقي في \"دلائل النبوة\" ٦/ ٥٢٥، من طريق محمد بن يوسف، كلاهما عن سفيان، عن يحيى، عن يحنس مرسلًا.\n٢ - فرج بن فضالة:\nرواه أبو عبيد في \"غريب الحديث\" ١/ ٢٧٩، وأبو القاسم الأصبهاني في \"الترغيب والترهيب\" ١/ ٢٧٤ (٦٠٩) من طريق عامر الأنباري كلاهما عن فرج، عن يحيى، عن يحنس، عن عبد الله بن عمر مرفوعًا. وفرج بن فضالة: ضعيف.\n٣ - عبيد الله بن عمرو:\nرواه الداني في \"السنن الواردة في الفتن\" ١/ ٢٩٠ من طريق علي بن معبد، عن عبيد الله، عن يحيى، عن يحنس مرسلًا. =","vol":"28","page":170},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٤ - عمارة بن غزية:\nرواه الطبراني في \"المعجم الأوسط\" ١/ ٤٧ (١٣٢)، ٤/ ٥٢ (٣٥٨٧) من طريق يحيى بن بكير، عن ابن لهيعة، عن عمارة، عن يحيى بن يحنس، عن أبي هريرة مرفوعًا.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٣٧: وإسناده حسن. قلت: كيف وفي الطريق ابن لهيعة وهو متكلم فيه من قبل حفظه.\n٥ - حماد بن زيد:\nرواه ابن أبي الدنيا في \"التواضع والخمول\" (ص ٢٩٤) (٢٤٩) عن خلف بن هشام ثنا حماد بن زيد، عن يحيى، عن يحنس مرسلًا. وهذا إسناد صحيح إلا أنه مرسل كما ترى.\n٦ - حماد بن سلمة:\nرواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٥/ ١١٢ (٦٧١٦)، من طريق مؤمل بن إسماعيل، عن حماد، عن يحيى، عن عبيد بن سنوطا، عن خولة بنت قيس مرفوعًّا. ومؤمل سيئ الحفظ.\n٧ - أبو معاوية الضرير:\nرواه الترمذي، كتاب الفتن، باب ٧٤ (٢٢٦١)، وبحشل في \"تاريخ واسط\" (ص ٢٢٣)، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٤/ ١٢٨ من طريق محمد بن إسماعيل الواسطي، عن أبي معاوية، عن يحيى، عن عبد الله بن دينار، عن ابن عمر مرفوعًا.\nوهذا الإسناد صحيح كما قاله الشيخ الألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٦٤٣ مع أن الترمذي قال: لا يعرف لحديث أبي معاوية عن يحيى بن سعيد أصل.\n٨ - مالك بن أنس:\nرواه الدارقطني في \"غرائب مالك\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٢٨، ونصر المقدسي في \"الأمالي\" كما في \"السلسلة الأحاديث الصحيحة\" ٢/ ٦٤٣، وعلقه الترمذي عن مالك، عن يحيى مرسلًا. =","vol":"28","page":171},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الوجه الثاني: موسى بن عبيدة الربذي:\nرواه عبد الله بن المبارك في \"الزهد\" (ص ٤٧٤) (١٨٧)، وعنه البغوي في \"شرح السنة\" ١٤/ ٣٩٥ (٤٢٠٠).\nورواه ابن عدي في \"الكامل\" ٨/ ٤٧ من طريق محمد بن القاسم.\nورواه الترمذي، كتاب الفتن، باب (٧٤) (٢٢٦١)، والبيهقي في \"دلائل النبوة\" ٦/ ٥٢٥، من طريق زيد بن الحباب.\nورواه أبو يعلى كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٢٨، وعنه ابن حبان في \"المجروحين\" ٢/ ٢٣٦ من طريق إسحاق بن سليمان.\nورواه أبو نعيم في \"أخبار أصبهان\" ١/ ٣٠٨ من طريق روح بن عبادة.\nورواه العقيلي في \"الضعفاء\" ٤/ ١٦٢ من طريق عبيد الله بن موسى.\nستتهم: ابن المبارك، وابن القاسم، وابن الحباب، وإسحاق، وروح، وعبيدة، عن موسى بن عبيدة، عن عبد الله بن دينار، عن عبد الله بن عمر مرفوعًا.\nوالحديث من هذا الوجه قال عنه الترمذي: حديث غريب، وقال ابن عدي: حديث موسى عن عبد الله بن دينار غير محفوظ.\nوقال العقيلي: لا يتابع عليه أبو موسى إلا من جهة فيها ضعف.\nقلت: موسى بن عبيدة ضعيف بالاتفاق، ولكن متابعة يحيى بن سعيد تشهد لصحة الحديث. نعم: عامة الطرق إلى يحيى لا تخلوا من مقال كما سبق، ولكن طريق أبي معاوية صحيح كما قرره الشيخ الألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٦٤٢ وغيره.\nوعليه فالحديث صحيح بمجموع طرقه.\nغريب الحديث:\nالمطيطا: هي مشية فيها تبختر ومد اليدين، يقال: مَطَوت، ومططت بمعنى: مددت، وهي من المصغرات التي لم يستعمل لها مكبر.\nانظر: \"غريب الحديث\" لأبي عبيد ١/ ٢٧٩، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٩٠.","vol":"28","page":172},{"text":"قال سفيان: فأخبرت بهذا الحديث ابن أبي نجيح فقال: هل تدرون ما المطيطاء؟ هو مثل قوله تعالى: ﴿ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى (٣٣)﴾ يتبخر.\n\n<span data-type=\"title\" id=toc-6020>٣٤ </span>- قوله تعالى: ﴿أَوْلَى لَكَ فَأَوْلَى (٣٤) ثُمَّ أَوْلَى لَكَ فَأَوْلَى <span data-type=\"title\" id=toc-6021>(٣٥)﴾</span>\nهذا وعيد من الله تعالى على وعيد لأبي جهل (١)، وهي كلمة موضوعة للتهديد والوعيد (٢).\nقالت الخنساء:\nهممت بنفسي كل الهموم ... فأولى لنفسي أولى لها (٣)\n[٣٣١٢] أنشدني أبو القاسم الحسن بن محمد السدوسي (٤) قال: أنشدني أبو محمد عبد الله بن محمد البلوي (٥) الأديب قال: أنشدنا أحمد بن يحيى ثعلب (٦):\n_________\n(١) قاله قتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠٠، وذكره ابن فورك [١٩٧/ أ] والماوردي في \"النكت والعيون\". ٦/ ١٥٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٢.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠١)، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٣:\n(٣) انظر: \"ديوانها\" (ص ١٢٦)، \"لسان العرب\" لابن منظور ١٥/ ٤١٢، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٧.\n(٤) الحبيبي، قيل: كذبه الحاكم.\n(٥) قال الدارقطني: يضع الحديث.\n(٦) إمام النحو، ثقة حجة.","vol":"28","page":173},{"text":"يا ويس لو نالتك أرماحنا ... كنت كمن تهوي به الهاويه\nأُلفيتا عيناك عند القفا ... أولى فأولى لك ذا واقيه (١)\nوقال بعض العلماء: معناه أنك أولى وأجدر بهذا العذاب، وأحق، وأولى: يقال للرجل يصيبه مكروه يستوجبه (٢).\nوقيل: هي كلمة تقولها العرب لمن قاربه (٣) المكروه، وأصلها من الولي وهو: القرب. قال الله تعالى: ﴿قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ﴾ (٤) (٥).\n_________\n(١) [٣٣١٢] الحكم على الإسناد:\nفيه أبو القاسم تكلم فيه الحاكم، والبلوي يضع الحديث.\nوالبيت: ذكره أبو زيد سعيد بن أوس الأنصاري في \"النوادر\" (ص ٦٢)، وابن منظور في \"لسان العرب\" ١/ ٢٣٨، والزبيدي في \"تاج العروس\" ٢/ ٩٢. وهو منسوب لعمرو بن ملقط الطائي. وفيه: يا أوس.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٨٦، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١١٣، ولم ينسباه، \"الفتوحات الإلهية\" للجمل ٤/ ١٨٦، \"فتح القدير\" للشوكاني ٥/ ٣٩٤، ونسبه لثعلب.\n(٣) في (س): قارنه.\n(٤) التوبة: ١٢٣.\n(٥) قاله الأصمعي كما حكاه عنه ثعلب: ذكره النحاس في \"معاني القرآن\" ٥/ ٩٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٦، وابن أبي الحسين النيسابوري في \"معاني القرآن\" ٢/ ٢٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٣.","vol":"28","page":174},{"text":"ويقال: ثم الذي يليه: أي يقرب منه (١)، قال الشاعر:\nفصالوا صولهم فيمن يليهم ... وصلنا ولنا فيمن يلينا (٢)\nوقال آخر:\nهجرت غضوب وحب من يتجنب ... وعدت عواد دون وليك تشعب (٣)\n[٣٣١٣] حكى لنا الأستاذ أبو القاسم الحبيبي (٤) أنه سمع أبا الهيثم السجزي (٥) وكان عارفًا بالمعاني يقول حاكيًا عن بعض العلماء: أن قوله: ﴿أَوْلَى﴾ من المقلوب، مجازه: أويل من الويل، كما يقال: ما أطيبه وأيطبه، وعاقني وعقاني (٦) وأيم وأيامي وأصله أيايم (٧)، وقوس وقسي، وأصله قووس (٨).\n_________\n(١) انظر: \"الفتوحات الإلهية\" للجمل ٤/ ١٨٦.\n(٢) البيت لعمرو بن كلثوم في \"ديوانه\" (ص ٨٣)، \"جمهرة أشعار العرب\" لأبي زيد القرشي ١/ ١٤٥، وبلا نسبة في \"أساس البلاغة\" للزمخشري (ص ٣٦٥).\n(٣) البيت لساعدة بن جؤية في \"شرح أشعار الهذليين\" للسكري ٣/ ١٠٩٧، \"لسان العرب\" لابن منظور ١/ ٢٩٢.\n(٤) الحسن بن محمد السدوسي، قيل: كذبه الحاكم.\n(٥) في (س): السنجري، ولم أجده.\n(٦) في (س): وعافني وعفاني.\n(٧) في (س): يايم.\n(٨) [٣٣١٣] الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم، وأبو الهيثم لم أجده. =","vol":"28","page":175},{"text":"ومعنى الآية كأنه يقول لأبي جهل: الويل لك يوم تجيء، والويل لك يوم تموت والويل لك يوم تبعث، والويل لك يوم تدخل النار وتخلد فيها (١).\nقال قتادة: ذكر لنا أن النبي - ﷺ - لما نزلت هذِه الآية أخذ بمجامع ثوب أبي جهل بالبطحاء فقال له: \"أولى لك فأولى ثم أولى لك فأولى\"، فقال أبو جهل: أتوعدني يا محمد؟ والله ما تستطيع أنت ولا ربك أن تفعلا بي شيئًا، وإني لأعز من مشى بين جبليها، فلما كان يوم بدر، أشرف عليهم وقال: لا يُعبد الله بعد اليوم فصرعه الله تعالى شر مصرع، وقتله أسوأ (٢) قتله أقعصه أبناء عفراء، وأجهز عليه ابن مسعود - ﵁ -.\nقال: وذكر لنا أن أبا جهل كان يقول: لو علمت أن محمدًا رسول الله ما أتبعت غلامًا من قريش (٣).\n_________\n= التخريج:\nذكره الهمداني في \"إعراب القرآن\" ٤/ ٥٧٩، والشوكاني في \"فتح القدير\" ٥/ ٣٩٤ نحوه.\n(١) ذكره القشيري في \"لطائف الإشارات\" (ص ٦٥٩)، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٣، والشوكاني في \"فتح القدير\" ٥/ ٣٩٤.\n(٢) في (س): شر.\n(٣) إسناده صحيح، إلا أنه مرسل.\nوقد رواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٤، والطبري في \"جامع البيان\" ٢٩/ ٢٠٠، من طريق ابن ثور كلاهما عن معمر بن راشد البصري.\nورواه الطبري في \"جامع البيان\" ٢٩/ ٢٥٠ من طريق يزيد، وابن أبي حاتم كما =","vol":"28","page":176},{"text":"وذُكر لنا أن النبي - ﷺ - كان يقول: \"لكل أمة فرعون، وإن فرعون هذه الأمة أبو جهل\" (١).\n_________\n= عند ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٠٣ من طريق إسحاق، كلاهما عن سعيد بن جبير.\nكلاهما: معمر، وسعيد، عن قتادة به.\nوالخبر أخرجه أيضًا عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٨٧، والخازن في \"لباب التأويل\" ٤/ ٣٧٤، والواحدي في \"الوسيط\" ٤/ ٣٩٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٢ - ١١٣، والقول منسوب للكلبي ومقاتل كما في \"النكت والعيون\" للماوردي ٦/ ١٥٩.\n(١) لم أجده بهذا اللفظ، وما وجدته خبرًا مطولًا آخره: \"هذا فرعون هذِه الأمة\".\nوهذا الحديث يرويه عبد الله بن مسعود ﵁، ويرويه عنه اثنان:\n١ - أبو عبيدة بن عبد الله بن مسعود:\nرواه الطبراني في \"المعجم الكبير\" ٩/ ٨٥ (٨٤٧٦) من طريق أبي المليح.\nورواه أحمد في \"المسند\" ١/ ٤٠٢ (٣٨٢٥) من طريق زهير، وأبو داود، كتاب الجهاد، باب الرخص في السلاح (٢٧٠٩)، والطبراني في \"المعجم الكبير\" ٩/ ٨٣ (٨٤٧١) من طريق يوسف بن إسحاق، وأحمد في \"المسند\" ١/ ٤٤٤ (٤٢٤٦) من طريق إسرائيل.\nورواه أحمد في \"المسند\" ١/ ٤٠٦ (٣٨٥٦)، والطبراني في \"المعجم الكبير\" ٩/ ٨٤ (٨٤٧٢) من طريق شعبة، والبيهقي في \"السنن الكبرى\" ٩/ ١٠٦، وفي \"دلائل النبوة\" ٣/ ٨٧، وأبو يعلى في \"المسند\" ٩/ ١٧١ (٥٢٦٣)، والطبراني في \"المعجم الكبير\" ٩/ ٨٣ (٨٤٧٠) من طريق عثام بن علي، عن الأعمش.\nورواه أحمد في \"المسند\" ١/ ٤٤٤ (٤٢٤٧)، والحارث بن أبي أسامة كما في \"بغية الباحث\" ٢/ ٦٩٩ (٦٨٦)، والطبراني في \"المعجم الكبير\" ٩/ ٨٤ (٨٤٧٣)، والبيهقي في \"دلائل النبوة\" ٣/ ٨٨ من طريق سفيان الثوري.\nورواه أحمد في \"المسند\" ١/ ٤٠٣ (٣٨٢٤)، والطبراني في \"المعجم الكبير\" =","vol":"28","page":177},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ٩/ ٨٢ (٨٤٦٨)، والبيهقي في \"السنن الكبرى\" ٩/ ١٠٦ من طريق شريك، وأبي إسحاق الفزاري كما في \"تفسير القرآن العظيم\" لابن كثير ٣/ ٨٩.\nثمانيتهم عن أبي إسحاق السبيعي.\nكلاهما: أبو المليح، وأبو إسحاق عن أبي عبيدة، عن عبد الله بن مسعود به نحوه. وهذا الطريق فيه انقطاع، فأبو عبيدة لم يلق أباه.\n٢ - عمرو بن ميمون: رواه أبو داود الطيالسي في \"المسند\" (ص ٤٣) (٣٢٨)، وعنه الطبراني في \"المعجم الكبير\" ٩/ ٨٤ (٨٤٧٤)، والبيهقي في \"السنن الكبرى\" ٩/ ١٥٨، عن أبي وكيع.\nورواه البزار في \"البحر الزخار\" ٥/ ٢٤٨ من طريق أبي الأحوص.\nورواه النسائي في \"السنن الكبرى\" ٣/ ٤٨٨ (٦٠٠٤)، وأبو عوانة في \"المسند\" ٤/ ٢٣٧ (٦٦٤١)، والطبراني في \"المعجم الكبير\" ٩/ ٨٤ (٨٤٧٤) من طريق زيد بن أبي أنيسة.\nثلاثتهم: أبو وكيع، وأبو الأحوص، وزيد، عن أبي إسحاق السبيعي، عن عمرو، عن ابن مسعود به.\nقال الهيثمي في \"مجمع الزوائد\" ٦/ ٨١: رجاله رجال الصحيح. ا. هـ.\nإلا أن النسائي قال: خالف ابن أبي أنيسة سفيان الثوري، فرواه عن أبي إسحاق عن أبي عبيدة، عن عبد الله، وأبو عبيدة لم يسمع من أبيه، ورواية سفيان هي الصواب.\nقلت: وعلى هذا: فأبو إسحاق، عن عمرو بن ميمون، عن ابن مسعود وهم ممن دونه.\nوالمحفوظ: أبو إسحاق، عن أبي عبيدة، عن ابن مسعود.\nوهذا الإسناد منقطع كما سبق، فتحصل من ذلك كله: ضعف الحديث من كلا الطريقين يوضح ذلك قول الإمام الدارقطني في \"العلل\" ٥/ ٢٩٥: يرويه أبو إسحاق، واختلف عنه، فرواه الأعمش، وشريك، وإسرائيل، وأبو وكيع، وزهير، عن أبي إسحاق، عن أبي عبيدة، عن عبد الله، ورواه يحيى بن عبد الله =","vol":"28","page":178},{"text":"<span data-type=\"title\" id=toc-6022>٣٦ </span>- قوله تعالى: ﴿أَيَحْسَبُ الْإِنْسَانُ أَنْ يُتْرَكَ سُدًى﴾\nمهملًا، لا يُؤمر ولا يُنهى (١).\nيقال (٢): أسديت حاجتي أي ضيعتها، وإبل سدى، ترعى حيث شاءت بلا راع.\n\n<span data-type=\"title\" id=toc-6023>٣٧ </span>- (ألم يك نطفة من منى تمنى) (٣)\n_________\n= مولى بني هاشم، عن أبي وكيع، فقال: عن أبي إسحاق، عن عمرو بن ميمون، عن ابن مسعود، وأبو عبيدة أصح. ا. هـ.\nقلت: ثم وقفت على طريق واه للحديث يرويه الواقدي في \"المغازي\" ١/ ٩١، وعنه البيهقي في \"دلائل النبوة\" ٣/ ٨٨ من طريق عبد الحميد بن جعفر، وعبد الله بن أبي عبيدة.\nكلاهما: عبد الحميد بن جعفر، وعبد الله بن أبي عبيدة، عن أبي عبيدة، عن محمد بن عمار بن ياسر، عن ربيع بن مسعود فذكره.\n(١) قاله ابن عباس، ومجاهد، وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠٠، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٩.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠٠ - ٢٠١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٧٩ لعبد بن حميد، وابن المنذر أيضًا.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٤، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٧٩.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠١)، والجوهري في \"الصحاح\" ٦/ ٢٣٧٤، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٤، والسمين الحلبي في \"الدر المصون\" ١٠/ ٥٨٤.\n(٣) كذا بالتاء، وهي قراءة ابن كثير وغيره، إلا أن المصنف يعتمد في الغالب على قراءة حفص عن عاصم وهي بالياء، وكذلك هي في (س).","vol":"28","page":179},{"text":"قرأ الحسن (١)، وابن محيصن (٢)، ويعقوب (٣)، وسلام الطويل (٤) بالياء، وهي رواية المفضل (٥)، وحفص عن عاصم (٦)، واختيار عبيد لأجل المني (٧).\nوقرأ الباقون بالتاء لأجل النطفة (٨)، وهي آختيار أبي حاتم (٩).\n_________\n(١) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ]، \"معالم التنزيل\" للبغوي ٨/ ٢٨٧، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٢٨).\n(٢) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ]، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١١٥، \"البحر المحيط\" لأبي حيان ٨/ ٣٨٢، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٢٨).\n(٣) انظر: \"التذكرة\" لابن غلبون ٢/ ٦٠٦، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٢٨)، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ]، \"المحرر الوجيز\" لابن عطية ٥/ ٤٠٧، \"زاد المسير\" لابن الجوزي ٨/ ٤٢٥، \"الجامع لأحكام القرآن\" القرطبي ١٩/ ١١٥.\n(٤) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ]، \"المحرر الوجيز\" لابن عطية ٧/ ٤٠٥، \"البحر المحيط\" لأبي حيان ٨/ ٣٨٢.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٢)، \"التذكرة\" لابن غلبون ٢/ ٦٠٦، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ].\n(٦) انظر: السابق، \"الحجة\" لابن خالويه (ص ٣٥٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٨).\n(٧) انظر: \"الجامع لأحكام القرآن\" القرطبي ١٩/ ١١٥.\n(٨) كابن كثير، ونافع، وأبي بكر عن عاصم، وحمزة، والكسائي.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٦٢)، \"الحجة\" لابن خالويه (ص ٣٥٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٨)، \"التذكرة\" لابن غلبون ٢/ ٦٠٦، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥١.\n(٩) انظر: \"الجامع لأحكام القرآن\" ١٩/ ١١٥، \"فتح القدير\" للشوكاني ٥/ ٣٩٥.","vol":"28","page":180},{"text":"<span data-type=\"title\" id=toc-6024>٣٨ </span>- ﴿ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى (٣٨)﴾ وخلقه (١).\n\n<span data-type=\"title\" id=toc-6025>٣٩ </span>- ﴿فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثَى (٣٩)﴾\n\n<span data-type=\"title\" id=toc-6026>٤٠ </span>- ﴿أَلَيْسَ ذَلِكَ﴾ الذي فعل هذا (٢) ﴿بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى﴾.\n[٣٣١٤] أخبرنا ابن فنجويه (٣)، قال: حدثنا أبو بكر بن مالك القطيعي (٤)، قال: حدثنا محمد بن يونس الكديمي (٥)، قال: حدثنا شعيب بن بيان الصفار (٦)، قال: حدثنا شعبة (٧)، قال: حدثني يونس الطويل (٨) جليس لأبي إسحاق الهمداني، عن البراء بن\n_________\n(١) ذكره النحاس في \"معاني القرآن\" ٥/ ٩٤، والواحدي في \"الوسيط\" ٤/ ٣٩٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٧، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٦.\n(٢) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٠١، والسمعاني في \"تفسير القرآن\" ٦/ ١١١، والواحدي في \"الوسيط\" ٤/ ٣٩٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٧، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٦.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) أحمد بن جعفر بن حمدان، ثقة.\n(٥) ضعيف.\n(٦) شعيب بن بيان بن زياد بن ميمون الصفار، البصري القسملي، قال الجوزجاني: له مناكير، وقال العقيلي: يحدث عن الثقات بالمناكير، وكان يغلب على حديثه الوهم، وقال الحافظ ابن حجر: صدوق يخطئ.\nانظر: \"الضعفاء الكبير\" للعقيلي ٢/ ١٨٣، \"تهذيب الكمال\" للمزي ١٢/ ٥٠٧، \"تقريب التهذيب\" لابن حجر (٢٧٩٥).\n(٧) ابن الحجاج، ثقة حافظ متقن.\n(٨) يونس الطويل: لم أجده.","vol":"28","page":181},{"text":"عازب (١) - ﵄ - قال: لما نزلت هذِه الآية ﴿أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى (٤٠)﴾ قال رسول الله - ﷺ -: \"سبحانك اللهم وبلى\" (٢).\n_________\n(١) صحابي مشهور.\n(٢) [٣٣١٤] الحكم على الإسناد:\nضعيف، فيه الكديمي ضعيف، وفيه من لم أجده.\nالتخريج:\nالحديث يرويه المصنف، والواحدي في \"الوسيط\" ٤/ ٣٩٧ من طريق الكديمي، عن شعيب، عن شعبة، عن يونس، عن البراء بن عازب به، وسبق بيان ما في هذا الطريق من ضعف ولكن له شاهدان:\n١ - من حديث أبي هريرة ﵁:\nرواه أحمد في \"المسند\" ٢/ ٢٤٩ (٧٣٩١)، والحميدي في \"مسنده\" ٢/ ٤٣٧ (٩٩٥)، وأبو داود، كتاب الصلاة، باب مقدار الركوع والسجود (٨٨٧)، وعنه البيهقي في \"السنن الكبرى\" ٢/ ٤٤٠ (٣٦٩٢)، والبغوي في \"السنة\" ٣/ ١٠٤ (٦٢٣) عن عبد الله بن محمد الزهري، والترمذي، كتاب التفسير، باب ومن سورة التين (٣٣٤٧)، عن ابن أبي عمر، وابن السني في \"عمل اليوم والليلة\" (ص ٢٠٧) (٤٣٦) من طريق إبراهيم بن بشار، خمستهم: أحمد والحميدي، والزهري، وابن أبي عمر، وإبراهيم بن بشار، عن سفيان بن عيينة، عن إسماعيل بن أمية، عن رجل من البادية، عن أبي هريرة به نحوه.\nقال الترمذي: هذا الحديث إنما يروى بهذا الإسناد عن هذا الأعرابي، عن أبي هريرة، ولا يسمى.\nقلت: وقد جاء تسمية هذا الأعرابي في إسناد ضعيف.\nرواه الحاكم في \"المستدرك\" ٢/ ٥٥٤، من طريق يزيد بن عياض، عن إسماعيل، عن أبي اليسع، عن أبي هريرة، ويزيد بن عياض كذبه مالك وغيره، ثم إن أبا اليسع هذا لا يدرى من هو.\nعلى هذا فالحديث ضعيف كما قرره الألباني في \"ضعيف الجامع\" (٥٧٨٤). =","vol":"28","page":182},{"text":"[٣٣١٥] وأخبرنا ابن فنجويه (١) قال: محمد بن إبراهيم الربيعي (٢) قال: حدثنا إبراهيم بن عبد الله بن أيوب المخرمي (٣) قال: حدثنا صالح بن مالك (٤) قال: حدثنا أبو نوفل علي بن سليمان (٥) قال:\n_________\n= ٢ - مرسل موسى بن أبي عائشة:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٥ عن إسرائيل. ورواه أبو داود، كتاب الصلاة، باب في الدعاء في الركوع والسجود (٨٨٤)، وعنه البيهقي في \"السنن الكبرى\" ٢/ ٤٤٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٨٨، وفي \"شرح السنة\" ٣/ ١٠٥ (٦٠٤) من طريق محمد بن جعفر.\nورواه ابن أبي حاتم كما في \"تفسير القرآن\" لابن كثير ١٤/ ٢٠٤ من طريق شبابة.\nكلاهما: محمد بن جعفر، وشبابة عن شعبة.\nكلاهما: إسرائيل، وشعبة، عن موسى بن أبي عائشة مرسلًا.\nوهذا الإسناد رجاله ثقات إلا أن موسى مع ثقته وعبادته فهو لم يدرك أحدًا من الصحابة، فضلًا عن إدراكه لرسول الله - ﷺ -. وعليه: فهو خبر معضل.\nوالحاصل: أن الحديث لا تخلو طرقه من كلام، ولكنه بمجموعها يصير له أصلًا قويًا. والله أعلم.\n(١) الحسين بن محمد بن الحسين، ثقة صدوق كثير الرواية للمناكير.\n(٢) أبو بكر الشاهد، قال ابن أبي الفوارس: فيه نظر.\n(٣) في الأصل: المخزومي، وما أثبت من كتب التراجم والرجال، وهو ليس بثقة، حدث عن ثقاتٍ بأحاديث باطلة.\n(٤) أبو عبد الله الخوارزمي، ذكره ابن حبان في \"الثقات\"، وقال: مستقيم الحديث.\n(٥) علي بن سليمان الكيساني، أبو نوفل، أصله كوفي، سكن دمشق، قال ابن أبي حاتم: سألت أبي عنه ما حاله؟ قال: ما أرى بحديثه بأسًا، صالح الحديث، ليس بالمشهور، وذكره ابن حبان في \"الثقات\"، وقال: يغرب.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٨٨، \"الثقات\" لابن حبان ٧/ ٢١٣، \"ميزان الاعتدال\" للذهبي ٤/ ٢٧٣.","vol":"28","page":183},{"text":"حدثنا أبو إسحاق السبيعي (١)، عن سعيد بن جبير (٢)، عن عبد الله بن عباس - ﵄ - قال: من قرأ: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ إمامًا كان أو غيره (٣) فليقل: سبحان ربي الأعلى. ومن قرأ: ﴿لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ (١)﴾ فإذا انتهى إلى آخرها فليقل: سبحانك اللهم بلى، إمامًا كان أو غيره (٤) (٥).\n_________\n(١) عمرو بن عبد الله، ثقة مكثر عابد، اختلط بأخرة.\n(٢) ثقة ثبت فقيه.\n(٣) قوله: إمامًا كان أو غيره، ساقطة من (س).\n(٤) في (س): أو مأمومًا.\n(٥) [٣٣١٥] الحكم على الإسناد:\nضعيف؛ لأجل الربيعي والمخرمي ضعيفان، والحديث صحيح لغيره بمجموع طرقه.\nالتخريج:\nمداره على أبي إسحاق السبيعي، ورواه عنه خمسة:\n١ - أبو نوفل علي بن سليمان: رواه المصنف كما سبق.\n٢ - شعبة بن الحجاج: رواه الواحدي في \"الوسيط\" ٤/ ٣٩٧ من طريق عاصم بن علي، عن شعبة.\n٣ - الجراح الرؤاسي:\nرواه الطبري في \"جامع البيان\" ٣٠/ ٢٥٠، عن أبي كريب، عن وكيع بن الجراح، عن أبيه.\nثلاثتهم: أبو وكيع، وأبو نوفل، وشعبة، عن أبي إسحاق، عن سعيد بن جبير، عن ابن عباس موقوفًا.\n٤ - سفيان الثوري: =","vol":"28","page":184},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٠٥ من طريق أبي أحمد الزبيري، عن سفيان.\n٥ - إسرائيل بن يونس بن أبي إسحاق السبيعي: رواه أحمد في \"المسند\" ١/ ٢٣٢ (٢٠٦٦)، وعنه الطبراني في \"المعجم الكبير\" ١٢/ ١٣ (١٢٣٣٥).\nورواه أبو داود، كتاب الصلاة، باب الدعاء في الصلاة (٨٨٣)، وعنه البيهقي في \"السنن الكبرى\" ٢/ ٤٤٠.\nورواه أبو يعلى، وعنه الحاكم في \"المستدرك\" ١/ ٣٩٦، من طريق زهير بن حرب.\nكلاهما: أحمد وزهير، عن وكيع، عن إسرائيل.\nكلاهما: سفيان، وإسرائيل، عن أبي إسحاق، عن مسلم البطين، عن سعيد، عن ابن عباس موقوفًا.\nقلت: كما ترى قد اختلف على أبي إسحاق السبيعي فيه، فتارة يروي عن سعيد، وتارة يروي عن مسلم عن سعيد، ومع ذلك: فأمره محتمل، فلعل أبا إسحاق سمعه عن مسلم عن سعيد، وسمعه مرة أخرى من سعيد مباشرة فحدث بالوجهين. ولذا قال الحاكم: صحيح على شرط الشيخين ولم يخرجاه. ووافقه الذهبي، وقال الأرناؤوط: صحيح موقوفًا، رجاله ثقات رجال الشيخين.","vol":"28","page":185},{"text":"<span data-type=\"title\" id=toc-6027>٧٦ - سُورَة الْإِنْسَانِ</span>","vol":"28","page":187},{"text":"سُوْرَةُ الْإِنْسَانِ (١)\nمكية (٢)، وهي ألف وأربعة (٣) وخمسون حرفًا، ومائتان وأربعون\n_________\n(١) وتسمى: الأمشاج، وهل أتى، والدهر.\nانظر: \"مصاعد النظر\" للبقاعي ٣/ ١٤٣.\n(٢) قاله ابن عباس، وابن الزبير:\nابن عباس: أخرج النحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢ عن ابن عباس قال: نزلت سورة الإنسان بمكة.\nابن الزبير: وأخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٠ عن ابن الزبير قال: أنزلت بمكة سورة ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾.\nوأخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٠، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣ عن ابن عباس قال: نزلت سورة الإنسان بالمدينة.\nوقد ذكر ابن الجوزي في \"زاد المسير\" ٨/ ٤٢٧ ثلاثة أقوال في نزولها:\nأحدها: أنها مدنية كلها، قاله الجمهور منهم: مجاهد وقتادة.\nوالثاني: مكية، قاله ابن يسار، ومقاتل، وحكي عن ابن عباس والثالث: أن منها مكيًّا ومدنيًّا، ثم في ذلك قولان:\nأحدهما: أن المكي منها آية وهو قوله تعالى: ﴿وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا﴾ وباقيها جميعه مدني، قاله: الحسن وعكرمة.\nوالثاني: أولها مدني إلى قوله: ﴿إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنْزِيلًا (٢٣)﴾ ومن هذِه الآية إلى آخرها مكي حكاه الماوردي.\nوانظر: \"مصاعد النظر\" للبقاعي ٣/ ١٤٣.\nقلت: وقد أشار المصنف ﵀ إلى ذلك.\n(٣) في (س): وأربع.","vol":"28","page":189},{"text":"كلمة (١)، وإحدى وثلاثون آية (٢).\n[٣٣١٦] أخبرني ناقل بن راقم (٣) قال: حدثنا محمد بن شاذة (٤) قال: حدثنا أحمد بن الحسن (٥) قال: حدثنا محمد بن يحيى (٦) قال: حدثنا سلم (٧) بن قتيبة، عن شعبة (٨)، عن عاصم (٩)، عن زر (١٠)، عن أُبي (١١) - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة ﴿هَلْ أَتَى﴾ كان، جزاؤه على الله جنة وحريرًا\" (١٢).\n* * *\n_________\n(١) في (س). واثنان وأربعون كلمة، وهو الموافق لما في \"البيان\" للداني.\n(٢) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٢، \"البيان في عد آي القرآن\" للداني (ص ٢٦٥)، \"القول الوجيز\" للمخللاتي (ص ٣٣٣).\n(٣) لم أجده.\n(٤) أبو الحسين الكرابيسي لم أجد فيه جرحًا ولا تعديلًا.\n(٥) ابن الشرقي، ثقة مأمون.\n(٦) الذهلي، ثقة جليل، حافظ.\n(٧) في الأصل: سالم، وفي (س): مسلم، وما أثبته من كتب التراجم والرجال، وهو أبو قتيبة الخراساني، صدوق.\n(٨) ابن الحجاج، ثقة حافظ متقن، كان الثوري يقول: هو أمير المؤمنين في الحديث.\n(٩) ابن بهدلة، صدوق له أوهام، حجة في القراءة.\n(١٠) ابن حبيش، ثقة جليل.\n(١١) صحابي مشهور.\n(١٢) [٣٣١٦] الحكم على الإسناد:\nفيه شيخ المصنف لم أجده، وابن شاذة لم يذكر بجرح أو تعديل، وفيه أيضًا عاصم بن بهدلة، صدوق له أوهام.\nوالحديث باطل موضوع، كما سبق بيانه، وهذا الإسناد من أمثل طرقه.","vol":"28","page":190},{"text":"قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6028>١ </span>- ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾\nأي: قد أتى على الإنسان (١)، وهو آدم - ﵇ (٢)، وهو أول من سمي به ﴿حِينٌ مِنَ الدَّهْرِ﴾ أربعون سنة ملقى بين مكة والطائف، قبل أن تنفخ الروح فيه (٣) ﴿لَمْ يَكُنْ شَيْئًا مَذْكُورًا﴾ لا يذكر، ولا يعرف، ولا يدرى ما اسمه، ولا ما يراد به (٤).\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٣، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٢٧٩، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ٥٣٨)، والطبري في \"جامع البيان\" ٢٩/ ٢٠٢، والزجاج في \"معاني القرآن\" ٥/ ٢٥٧، وابن فورك [١٩٧/ ب].\n(٢) قاله قتادة، وسفيان، وعكرمة، والسدي:\nقتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٦١.\nسفيان: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠٢، وذكره ابن فورك [١٩٧/ب] ولم ينسبه.\nعكرمة: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٦١، وذكره ابن فورك [١٩٧/ ب] ولم ينسبه.\nالسدي: السابق.\n(٣) قاله ابن عباس: ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٠٢، والماوردي في \"النكت والعيون\" ٦/ ١٦٢، والواحدي في \"الوسيط\" ٤/ ٣٩٨، والسمعاني في \"تفسير القرآن\" ٦/ ١١٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٩١، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٨ وهو قول الجمهور كما ذكره ابن الجوزي.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٧ ونسبه لقطرب وثعلب، والخازن في \"لباب التأويل\" ٤/ ٣٧٦.","vol":"28","page":191},{"text":"وروي أن عمر - ﵁ - سمع رجلًا يقرأ: ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا (١)﴾ فقال عمر - ﵁ - ليتها تمت (١).\nوقال عون بن عبد الله: قرأ رجل عند ابن مسعود - ﵁ - هذِه الآية فقال: يا ليت ذلك لم يكن <span data-type=\"title\" id=toc-6029>(٢)</span>.\n\n٢ - ﴿إِنَّا خَلَقْنَا الْإِنْسَانَ﴾ يعني: ولد آدم (٣)\n﴿مِنْ نُّطفَةٍ﴾ يعني: من مني الرجل ومني المرأة (٤). وكلُّ ماء قليل في وعاء فهو نطفة (٥).\n_________\n(١) أخرجه ابن المبارك في \"الزهد\" ١/ ٢٥٧ بإسناد ضعيف، وأبو عبيد في \"فضائل القرآن\" (ص ١٥٠)، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨١، وذكره الواحدي في \"الوسيط\" ٤/ ٣٩٨، والسمعاني في \"تفسير القرآن\" ٦/ ١١٢.\nومعنى قوله: ليتها تمت أي: ليته بقي على ما كان عليه فكان لا يلد ولا يبتلى بأولاده.\nانظر: \"الوسيط\" للواحدي ٤/ ٣٩٨.\n(٢) أخرجه ابن أبي شيبة في \"المصنف\" ٨/ ١٦٣، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨١، وذكره الخازن في \"لباب التأويل\" ٤/ ٣٧٦.\n(٣) انظر: \"الوسيط اللواحدي ٤/ ٣٩٨، \"معالم التنزيل\" للبغوي ٨/ ٢٩١، \"زاد المسير\" لابن الجوزي ٨/ ٤٢٨، \"مفاتيح الغيب\" للرازي ٣٠/ ٢٣٥، \"لباب التأويل\" للخازن ٤/ ٣٧٦.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٨، والخازن في \"لباب التأويل\" ٤/ ٣٧٦.\n(٥) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٠٣، والنحاس في \"إعراب القرآن\" ٥/ ٩٥، وابن فورك [١٩٧/ ب] وابن منظور في \"لسان العرب\" ٩/ ٣٣٥.","vol":"28","page":192},{"text":"كقول عبد الله بن رواحة - ﵁ - (١):\nهل أنت إلا نطفة في شنَّة\nوجمعها: نطاف، ونُطف (٢)، وأصلها: من نطف إذا قطر (٣).\n﴿أَمْشَاجٍ﴾ أخلاط (٤)، واحدها: مَشج ومَشِيج مثل: خِدْن وخَدِين (٥). قال رؤبة:\nيطرحن كل معجل مشاج ... لم يكسر جلدًا في دم أمشاج (٦)\n_________\n(١) البيت من مشطور الرجز لعبد بن رواحة الأنصاري. وهي أبيات قالها في غزوة مؤتة من أرض الشام. مطلعها: ما لي أراك تكرهين الجنة.\nانظر: \"السيرة النبوية\" لابن هشام ٤/ ٣٧٩، الطبري في \"جامع البيان\" ٢٩/ ٢٠٣، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٨١.\nوالشنة: السقاء البالي. انظر: \"لسان العرب\" لابن منظور ١٣/ ٢٤١.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١١٨، \"لسان العرب\" ٩/ ٣٣٥، \"المصباح المنير\" للفيومي (ص ٣١٤).\n(٣) انظر: \"لسان العرب\" لابن منظور ٩/ ٣٣٥.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢١٤، \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠٢)، \"معاني القرآن\" للزجاج ٥/ ٢٥٧، \"جامع البيان\" للطبري ٢٩/ ٢٠٣، وابن فورك [١٩٧/ ب].\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٤، والأخفش في \"معاني القرآن\" ٢/ ٧٢٢، والطبري في \"جامع البيان\" ٢٩/ ٢٠٣، والزجاج في \"معاني القرآن\" ٥/ ٢٥٧، والنحاس في \"إعراب القرآن\" ٥/ ٩٥، وابن منظور في \"لسان العرب\" ٢/ ٣٦٨.\n(٦) انظر: \"ديوانه\" (ص ٢٢)، \"جامع البيان\" للطبري ٢٩/ ٢٥٣، \"النكت والعيون\" للماوردي ٦/ ١٦٢، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١١٨، \"البحر المحيط\" لأبي حيان ٨/ ٣٨٤.","vol":"28","page":193},{"text":"ويقال: مَشَجْت (١) هذا بهذا أي: خلطته فهو ممشوج، ومشيج، مثل مخلوط وخليط (٢). قال أبو ذؤيب:\nكأن الريش والفوقين منه ... خلاف النصل سيط به مشيج (٣)\nقال ابن عباس - ﵄ - (٤) (٥)، وعكرمة (٦)، ومجاهد (٧)، والربيع (٨)\n_________\n(١) في الأصل: شنجت، وما أثبته من (س).\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٤، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢٣٦، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٨، وابن منظور في \"لسان العرب\" ٢/ ٣٦٧.\n(٣) البيت للداخل بن حرام الهذلي في \"شرح أشعار الهذليين\" للعسكري (ص ٦١٩)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٧٩، \"أساس البلاغة\" للزمخشري (ص ٥٩٥)، ونسباه لأبي ذؤيب، \"لسان العرب\" لابن منظور ٢/ ٣٦٨، \"تاج العروس\" للزبيدي ٦/ ٢١٥ ونسباه لزهير بن حرام الداخل الهذلي.\nقلت: والبيت ليس لأبي ذؤيب كما ذكر أبو عبيدة، بل هو لعمرو بن الداخل الهذلي في قصيدته في \"ديوان الهذليين\" ٣/ ١٠٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٨١ لعبد بن حميد، وابن أبي حاتم أيضًا، وذكره ابن فورك [١٩٧/ ب] والبغوي في \"معالم التنزيل\" ٨/ ٢٩٢.\n(٥) في (س): قال ابن عباس - ﵄ -، والحسن، وعكرمة. .\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٢.\n(٧) السابق.\n(٨) أخرجه عبد بن حميد، كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٢، والطبري في \"جامع البيان\" ٢٩/ ٢٠٤.","vol":"28","page":194},{"text":"يعني: ماء الرجل وماء المرأة يختلطان في الرحم، فيكون منهما جميعًا الولد.\nوماء الرجل أبيض غليظ، وماء المرأة أصفر رقيق، فأيها علا ماء صاحبه كان الشبه له (١).\nوقال قتادة: هي أطوار الخلق: نطفة، ثم علقة، ثم مضغة، ثم لحمًا، ثم عظمًا، ثم يكسوه لحمًا، ثم ينشئه خلقًا آخر (٢).\nوقال الضحاك: أراد اختلاف ألوان النطفة، نطفة الرجل بيضاء وحمراء، ونطفة المرأة خضراء وحمراء، فهي مختلفة الألوان (٣)، وهي رواية الوالبي عن ابن عباس (٤) - ﵄ -، وابن أبي نجيح، عن\n_________\n(١) هذا القول رواه قتادة عن أنس قال: قال رسول الله - ﷺ -: \"ماء الرجل غليظ أبيض، وماء المرأة رقيق أصفر فأيهما سبق أو علا فمنه يكون الشبه\".\nرواه البخاري، كتاب مناقب الأنصار، باب كيف آخى النبي - ﷺ - بين أصحابه (٣٩٣٨)، ومسلم كتاب الحيض، باب بيان صفة مني الرجل (٣١٥)، وأحمد في \"المسند\" ٣/ ٢٧١ (١٣٨٦٨).\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٢، والطبري في \"جامع البيان\" ٢٩/ ٢٠٤، وذكره ابن فورك في [١٩٧/ ب] ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٦٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٢.\nوالعلقة: هي قطعة دم منعقد.\nانظر: \"النهاية في كريب الحديث والأثر\" لابن الأثير ٣/ ٢٦٢.\nوالمضغة: القطعة من اللحم، قدر ما يمضغ، وجمعها: مضغ.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٨٩.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٥٤، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٢، وذكره الماوردي في \"النكت والعيون\" =","vol":"28","page":195},{"text":"مجاهد (١)، وكذلك قال عطاء الخراساني، والكلبي: الأمشاج الحمرة في البياض، والبياض في الحمرة أو الصفرة (٢).\nوقال عبد الله بن مسعود (٣)، وأسامة بن زيد (٤) - ﵄ -: هي العروق التي تكون في النطفة.\nوروى ابن جريج، عن عطاء: الأمشاج الهنُ الذي كأنه عَتَب (٥).\nوقال الحسن: نعم والله خُلقت من نطفة مُشجت بدم، وهو دم الحيض فإذا حبلت (٦)؛ ارتفع دم الحيض (٧).\n_________\n= ٦/ ١٦٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٢.\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٥٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٨٢ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [١٩٧/ ب] والماوردي في \"النكت والعيون\" ٦/ ١٦٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٢، \"البحر المحيط\" لأبي حيان ٨/ ٣٨٦.\n(٣) أخرجه سعيد بن منصور، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨١، وذكره ابن فورك [١٩٧/ ب] ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٦٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠٥، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٢، كلاهما عن زيد، وذكره ابن فورك [١٩٧/ ب] ولم ينسبه.\n(٥) في (س): اللون الذي فيه كآبة.\n(٦) في (س): فإذا حملت.\n(٧) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٢، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٢، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢٣٦، والخازن في \"لباب التأويل\" ٤/ ٣٧٧.","vol":"28","page":196},{"text":"وقال يمان: كل لونين (١) اختلطا فهما (٢) أمشاج (٣).\nوقال ابن كيسان: الأمشاج: الأخلاط؛ لأنها (٤) ممتزجة من أنواع، فخلق الإنسان منها ذا طبائع مختلفة (٥).\nوقال أهل المعاني: بناء الأمشاج بناء جمع، وهو في معنى الواحد؛ لأنه نعت النطفة، وهذا كما يقال: بُرْمة أعشار، وثوب أخلاق، ونحوهما (٦) (٧).\n_________\n(١) في الأصل: لون، وما أثبته من (س).\n(٢) في (س): فهو.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٢، \"لباب التأويل\" للخازن ٤/ ٣٧٧، ولم ينسبه.\n(٤) في (س): لأنهما.\n(٥) ذكره الزمخشري في \"الكشاف\" ٦/ ٢٧٥، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢٣٦، كلاهما لم ينسباه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٩، ونسبه إلى ابن السكيت، والخازن في \"لباب التأويل\" ٤/ ٣٧٧، ولم ينسبه.\n(٦) ذكره الزمخشري في \"الكشاف\" ٦/ ٢٧٤، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١١٩.\n(٧) قال الطبري في \"جامع البيان\" ٢٩/ ٢٠٥: وأشبه هذِه الأقوال بالصواب قول من قال: معنى ذلك ﴿مِن نُّطفَةٍ أَمْشَاجٍ﴾ نطفة الرجل ونطفة المرأة؛ لأن الله وصف النطفة بأنها أمشاج، وهي إذا انتقلت صارت علقة، فقد استحالت عن معنى النطفة، فكيف تكون نطفة أمشاجًا وهي علقة؟ وأما الذين قالوا: إن نطفة الرجل بيضاء وحمراء، فإن المعروف من نطفة الرجل أنها سحراء على لون واحد، وهي بيضاء تضرب إلى الحمرة، وإذا كانت لونًا واحدًا لم تكن ألوانًا مختلفة، وأحسب أن الذين قالوا: هي العروق التي في النطفة قصدوا هذا المعنى. ا. هـ. والبرمة: القدر من الحجارة.","vol":"28","page":197},{"text":"[٣٣١٧] وسمعت أبا عبد الرحمن السلمي (١) يقول: سمعت أبا عثمان المغربي (٢) يقول: سئلت وأنا بمكة عن قوله تعالى: ﴿أَمْشَاجِ نَبْتَلِيهِ﴾ فقلت: ابتلى الله تعالى الخلق بتسعة أمشاج: ثلاث مفتنات، وثلاث كافرات، وثلاث مؤمنات.\nفأما الثلاث المفتنات: فسمعه، وبصره، ولسانه.\nوأما الثلاث الكافرات: فنفسه، وهواه، وشيطانه.\nوأما الثلاث المؤمنات: فعقله، وروحه، وملكه.\nفإذا أيد الله تعالى العبد بالمعونة، سلّط العقل على القلب فملكه، واستأثرت (٣) النفس والهوى، فلم يجد إلى الحركة سبيلًا، فجالست (٤)\n_________\n= والأعشار: العشر: جمعه أعشار. القطعة من كل شيء إذا جزئ إلى عشر قطع.\nوالمعنى: أي برمة منكسرة إلى قطع عشرة.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٥٦٨ - ٥٧٢.\nومعنى ثوب أخلاق أي بالي.\nوالخلق: جمعه أخلاق للمذكر والمؤنث، يقال: ثوب خلق، وجبة خلق، ويقال: ثوب أخلاق، وثياب أخلاق.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٨٨.\nقال الألوسي في \"روح المعاني\" ٢٩/ ١٥٣: والحاصل أنه نزل الموصوف منزلة الجمع ووصف بصفة أجزائه.\n(١) محمد بن الحسين، تكلموا فيه، وليس بعمدة.\n(٢) سعيد بن سلام، شيخ الصوفية، لم يذكر بجرح أو تعديل.\n(٣) في (س): واستأنس.\n(٤) في (س): فجاست.","vol":"28","page":198},{"text":"النفس الروح وجالس (١) الهوى العقل، وصارت كلمة الله هي العليا ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ﴾ (٢) <span data-type=\"title\" id=toc-6030>(٣)</span>.\n﴿نَبْتَلِيهِ﴾ نختبره بالأمر والنهي (٤).\nوقال بعض أهل العربية: هي مقدمة معناها التأخير، مجازها: ﴿فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا﴾ لنبتليه؛ لأنّ الابتلاء لا يقع إلا بعدتمام الخِلْقة (٥).\n\n٣ - قوله تعالى: ﴿إِنَّا هَدَيْنَاهُ السَّبيلَ﴾\nأي: بينا له سبيل الحق والباطل (٦)،\n_________\n(١) في (س): وجانس.\n(٢) البقرة: ١٩٣.\n(٣) [٣٣١٧] الحكم على الإسناد:\nشيخ المصنف تكلموا فيه، وليس بعمدة.\nالتخريج:\nذكره السلمي في \"حقائق التفسير\" [٣٥٥/ أ] ومن طريقه المصنف.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٠٥، والزجاج في \"معاني القرآن\" ٥/ ٢٥٧، والماوردي ٦/ ١٦٣، والسمعاني في \"تفسير القرآن\" ٦/ ١١٣.\n(٥) قاله الفراء ومقاتل:\nانظر: \"معاني القرآن\" للفراء ٣/ ٢١٤، \"جامع البيان\" للطبري ٢٩/ ٢٠٥، ولم ينسبه، \"إعراب القرآن\" للنحاس ٥/ ٩٥، \"النكت والعيون\" للماوردي ٦/ ١٣٦.\nمقاتل: \"تفسيره\" (ص ٥٢٣)، وذكره الطبري في \"جامع البيان\" ٢٩/ ٢٠٥ ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٦٣.\nوقد خص الله تعالى السمع والبصر بالذكر؛ لأنهما أعظم الحواس وأشرفهما.\nانظر: \"اللباب\" لابن عادل الدمشقي ٢٥/ ١٠.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٢، \"مفاتيح الغيب\" للرازي ٣٠/ ٢٣٨، في \"لباب التأويل\" للخازن ٤/ ٣٧٧، ولم ينسبه.","vol":"28","page":199},{"text":"والهدى والضلالة (١)، وعرّفناه طريق الخير والشر (٢)، وهو كقوله تعالى: ﴿وَهَدَيْنَاهُ الْنَّجْدَيْنِ﴾ (٣).\n﴿إِمَّا شَاكِرًا وَإِمَّا كَفُورًا﴾ إما مؤمنًا سعيدًا، وإما كافرًا شقيًّا <span data-type=\"title\" id=toc-6031>(٤) </span>يعني: خلقناه إما كذا وإما كذا.\nوقيل: معنى الكلام الجزاء، يعني: بينا له الطريق إن شكر أو كفر، وهو اختيار الفراء (٥).\nثم بين مآل الفريقين فقال عز من قائل:\n\n٤ - ﴿إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ﴾ كل سلسلة سبعون ذراعًا (٦).\n_________\n(١) قاله عكرمة: أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٤، والواحدي في \"الوسيط\" ٤/ ٣٩٨، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٢.\n(٢) البلد: ١٠.\n(٣) قاله عطية العوفي، أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٤، والسمعاني في \"تفسير القرآن\" ٦/ ١١٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٢.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٤، والطبري في \"جامع البيان\" ٢٩/ ٢٠٦، والزجاج في \"معاني القرآن\" ٥/ ٢٥٧، والنحاس في \"إعراب القرآن\" ٥/ ٩٦، والماوردي في \"النكت والعيون\" ٦/ ١٦٤، ونسبه ليحيى بن سلام.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٤، الطبري في \"جامع البيان\" ٢٩/ ٢٠٦، والنحاس في \"إعراب القرآن\" ٥/ ٩٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٢، القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٢٠.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٢١.","vol":"28","page":200},{"text":"﴿وَأَغْلَالًا وَسَعِيرًا﴾ قرأها: (سلاسلا) و(قوايرا قواريرا) (١) أبو جعفر (٢)، ونافع (٣)، وشيبة (٤)، وعاصم غير حفص (٥)، وكذا روى أبو بكر عنه (٦)، والأعمش (٧)، والكسائي، وأيوب (٨). كلهن بإثبات الألفات في الوقف، والتنوين في الوصل، وهو اختيار أبي عبيد (٩)، ورواية هشام، عن أهل الشام (١٠).\n_________\n(١) في (س): سلاسل وقوارير قوارير.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٨٩)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣٩٤، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٢٩)، وذكر القراءة الطبري في \"جامع البيان\" ٢٩/ ٢١٦، ولم ينسبها.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٣ - ٦٦٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٩)، \"التذكرة\" لابن غلبون ٢/ ٦٥٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٢ - ٣٥٣.\n(٤) القراءة لم أجدها.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٣ - ٦٦٤)، \"معاني القرآن\" للفراء ٣/ ٢١٤، ولم ينسبه، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ].\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٣ - ٦٦٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٩)، \"التذكرة\" لابن غلبون ٢/ ٦٠٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٢ - ٣٥٤.\n(٧) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ] \"البحر المحيط\" لأبي حيان ٨/ ٣٨٧، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٢٩).\n(٨) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ أ].\n(٩) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٢١.\n(١٠) انظر: \"التذكرة\" لابن غلبون ٢/ ٦٠٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٣ - ٣٥٤، \"التيسير\" للداني (ص ٢١٧)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣٩٤.","vol":"28","page":201},{"text":"ضده حمزة (١)،\nوخلف (٢)، وحفص (٣)، ويعقوب برواية رويس (٤) وزيد (٥).\nوقرأ ابن كثير، وأبو عمرو ﴿قَوَارِيرَاْ﴾ الأول بالألف، والثاني بغير ألف (٦).\nقال أبو عبيد: ورأيت في الإمام مصحف عثمان - ﵇ - (٧) ﴿قَوَارِيَرْا﴾\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٣ - ٦٦٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٩)، \"التذكرة\" لابن غلبون ٢/ ٦٠٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٢ - ٣٥٤.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٤، ولم ينسبه، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٥، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٢٩).\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٤ ولم ينسبه، \"التيسير\" للداني (ص ٢١٧ - ٢١٨)، \"النشر في القراءات العشر\" ٢/ ٣٩٤.\n(٤) \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٩)، \"التذكرة\" لابن غلبون ٢/ ٦٠٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٤ ولم ينسبه، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٢١.\n(٥) انظر: \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٤ - ٣٩٥، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٢٩).\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٩)، \"التذكرة\" لابن غلبون ٢/ ٦٠٧.\n(٧) في (س): ﵁.\nو\"المصحف الإمام\" يتلخص في الآتي: لما كثر الاختلاف في وجوه القراءة بين المسلمين، حتى قرؤوه بلغاتهم على اتساع اللغات فأدى ذلك بعضهم إلى تخطئة بعض، وتكفير بعضهم بعضا فخشي عثمان ﵁ من تفاقم الأمر في =","vol":"28","page":202},{"text":"الأولى: بالألف مثبتة، والثانية: كانت بالألف فَحُكَّتْ، ورأيت أثرها بينا هناك (١) (٢).\n\n<span data-type=\"title\" id=toc-6032>٥ </span>- ﴿إِنَّ الْأَبْرَارَ﴾\nيعني المؤمنين الصادقين في إيمانهم (٣)، المطيعين لربهم (٤).\n_________\n= ذلك، فنسخ تلك الصحف في مصحف واحد مرتبًا لسوره، واقتصر من سائر اللغات على لغة قريش، فأصبح يطلق عليه المصحف الإمام، ثم نسخ منه خمسة مصاحف أرسلها إلى الأقطار.\nانظر: \"البرهان\" للزركشي ١/ ٦٦، \"الإتقان\" للسيوطي ٢/ ٣٨٨، \"مناهل العرفان\" للزرقاني ١/ ٢٥٥.\n(١) انظر: \"الوقف والابتداء\" لابن الأنباري ١/ ٣٦٨، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٢١.\n(٢) قال الطبري في \"جامع البيان\" ٢٩/ ٢١٦ بعد سياقه للروايات في القراءة: وكل ذلك عندنا صواب، غير أن الذي ذكرت عن أبي عمرو أعجبهما إلى، وذلك أن الأول من القوارير رأس آية، والتوفيق بين ذلك وبين سائر رؤوس آيات السورة أعجب إلى إذ كان ذلك إثبات الألفات في أكثرها. ا. هـ.\nوتوجيه القراءة: أن الحجة لمن نون: أنه شاكل به ما قبله من رؤوس الآي؛ لأنها بالألف وإن لم تكن رأس آية، ووقف عليهما بالألف. والحجة لمن ترك التنوين قال: هي على وزن مفاعل، وهذا الوزن لا ينصرف إلا في ضرورة شاعر، وليس في القرآن ضرورة.\nانظر: \"الحجة\" لابن خالويه (ص ٣٥٨)، \"الحجة\" لابن زنجلة (ص ٧٣٧ - ٧٣٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٢ - ٣٥٣.\n(٣) قاله الكلبي: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٤، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٣، وابن الجوزي في \"زاد المسير\" ٦/ ٤٣٠، والخازن في \"لباب التأويل\" ٤/ ٣٧٧.\n(٤) قاله مقاتل: ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٠٩، والنحاس في \"إعراب =","vol":"28","page":203},{"text":"وقال الحسن: هم الذين لا يُؤذون الذر، ولا يرضون الشر (١).\nواحدهم بار مثل: شاهد وأشهاد، وناصر وأنصار، وصاحب وأصحاب، وبر مثل: نهر وأنهار، وضرب وأضراب (٢).\n﴿يَشْرَبُونَ﴾ في الآخرة (٣) ﴿مِن كَأسٍ﴾ خمر (٤) ﴿كَانَ مِزَاجُهَا كَافُورًا﴾ قال قتادة: يُمزج لهم بالكافور، ويُختم لهم بالمسك (٥).\nوقال عكرمة: مزاجها: طعمها (٦).\n_________\n= القرآن\" ٥/ ٩٧ ولم ينسباه، والماوردي في \"النكت والعيون\" ٦/ ١٦٤، والواحدي في \"الوسيط\" ٤/ ٣٩٩.\n(١) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١١٤، والزمخشري في \"الكشاف\" ٦/ ٢٧٦، وابن عطية في \"المحرر الوجيز\" ١٦/ ١٨٤، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٢٣.\n(٢) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٥٨، والنحاس في \"إعراب القرآن\" ٥/ ٩٧، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٣، والزمخشري في \"الكشاف\" ٦/ ٢٧٦، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٥ - ٥٨٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٣.\n(٤) قاله ابن عباس ومقاتل: ابن عباس: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٥، والزمخشري في \"الكشاف\" ٦/ ٢٧٦ ولم ينسباه، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢٤١، ونظام الدين النيسابوري في \"غرائب القرآن\" ٦/ ٤١١.\nمقاتل: المصدر السابق.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٨٣ لعبد بن حميد، وابن المنذر أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٥، والسمعاني في \"تفسير القرآن\" ٦/ ١١٥، ولم ينسبه.\n(٦) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٣، =","vol":"28","page":204},{"text":"وقال أهل المعاني: أراد كالكافور (١) في بياضه، وطيب ريحه، وبرده؛ لأن الكافور لا يشرب (٢) وكقوله: ﴿حَتَّى إِذَا جَعَلَهُ نَارًا﴾ (٣) أي: كنار (٤).\nوقال ابن كيسان: طيب بالكافور، والمسك، والزنجبيل (٥).\nقال الفراء: ويقال إن الكافور اسم لعين ماء في الجنة (٦).\nوفي مصحف عبد الله - ﵁ -: من كأس صفراء كان مزاجها قافورا (٧).\nوالقاف والكاف يتعاقبان؛ لأنهما لهويان (٨).\n_________\n= وذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٢٣.\n(١) في (س): الكافور.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٥، والزجاج في \"معاني القرآن\" ٥/ ٢٥٨، والنحاس في \"إعراب القرآن\" ٥/ ٩٧، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٠٩.\n(٣) الكهف: ٩٦.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٣، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٢٣، \"فتح القدير\" للشوكاني ٥/ ٤٠٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٣، \"مفاتيح الغيب\" للرازي ٣٠/ ٢٤٠، ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٢٣، \"لباب التأويل\" للخازن ٤/ ٣٧٧.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢١٥، \"جامع البيان\" للطبري ٢٩/ ٢٠٧، \"النكت والعيون\" للماوردي ٦/ ١٦٥، ونسبه للكلبي، \"الوسيط\" للواحدي ٤/ ٤٠٥، ونسبه لعطاء والكلبي.\n(٧) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٣.\n(٨) في (س): لهويتان. =","vol":"28","page":205},{"text":"وقال الواسطي: لما اختلفت أحوالهم في الدنيا؛ اختلفت أشربتهم في الآخرة، فكأس الكافور بردت الدنيا في صدورهم (١).\n\n<span data-type=\"title\" id=toc-6033>٦ </span>- ﴿عَيْنًا﴾ نصب، لأنها تابعة للكافور، كالمفسرة له (٢).\nوقال الكسائي: على الحال والقطع (٣).\nوقيل: يشربون عينا (٤). وقيل: من عين (٥). وقيل: أعني عينا (٦).\n_________\n= واللهاة: لحمة حمراء في الحنك معلقة على عكدة اللسان، والجمع لهيات.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٢٦١، \"مخارج الحروف وصفاتها\" لابن الطحان (ص ١١٦ - ١١٧).\n(١) ذكره السلمي في \"حقائق التفسير\" [٣٥٥/ أ].\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٥، والطبري في \"جامع البيان\" ٢٩/ ٢٠٧، والأخفش في \"معاني القرآن\" ٢/ ٧٢٢، والنحاس في \"إعراب القرآن\" ٥/ ٩٦، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٦.\nالفسر: البيان، فسر الشيء يفسره بالكسر، ويفسره بالضم، فسرا وفسرة: أبانه. انظر: \"لسان العرب\" لابن منظور ٥/ ٥٥.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٥، والطبري في \"جامع البيان\" ٢٩/ ٢٠٧، والنحاس في \"إعراب القرآن\" ٥/ ٩٨، وابن فورك [١٩٨/ أ] والهمداني في \"إعراب القرآن\" ٤/ ٥٨٦.\n(٤) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧٢٢، والطبري في \"جامع البيان\" ٢٩/ ٢٥٧، والنحاس في \"إعراب القرآن\" ٥/ ٩٨، وابن فورك [١٩٨/ أ] والهمداني في \"إعراب القرآن\" ٤/ ٥٨٦.\n(٥) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٥٨، والواحدي في \"الوسيط\" ٤/ ٤٠٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٣، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٠.\n(٦) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧٢٢، والنحاس في \"إعراب القرآن\" ٤/ ٩٧ - ٩٨، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٦، والواحدي في \"الوسيط\" ٤/ ٤٠٠.","vol":"28","page":206},{"text":"وقيل: على المدح (١)، وهي لهذِه الوجوه كلها محتملة.\n﴿يشَرَبُ بِهَا﴾ أي: يشربها، والباء صلة (٢)، وقيل: منها (٣).\n﴿عِبَادُ اللهِ يُفَجِّرُونَهَا تَفْجِرًا﴾ (٤) أي: يقودونها حيث شاءوا من منازلهم وقصورهم، كما يفجر الرجل منكم النهر، ويكون له في الدنيا هاهنا وهاهنا إلى حيث يريد (٥).\n\n<span data-type=\"title\" id=toc-6034>٧ </span>- قوله تعالى ﴿يُوفُونَ بِالنَّذْرِ﴾ (٦).\nقال قتادة: بما فرض الله تعالى عليهم من الصلاة، والزكاة،\n_________\n(١) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧٢٢، والطبري في \"جامع البيان\" ٢٩/ ٢٠٧، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٦.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٥، والطبري في \"جامع البيان\" ٢٩/ ٢٥٧، والنحاس في \"إعراب القرآن\" ٥/ ٩٨، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٦، والسمين الحلبي في \"الدر المصون\" ١٠/ ٣٠٠.\n(٣) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١١٥، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٣، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣١، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٦، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٠٠.\n(٤) قوله: ﴿يشَرَبُ بِهَا عِبَادُ اللَّهِ﴾ يفيد أن كل عباد الله يشربون منها، والكفار بالاتفاق لا يشربون منها فدل على أن لفظ عباد الله مختص بأهل الإيمان.\n(٥) انظر: \"مفاتيح الغيب\" للرازي ٣٠/ ٢٤١.\nقاله مجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٠٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٨٣ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [١٩٨/ أ].\n(٦) هذِه الآية تدل على وجوب الوفاء بالنذر؛ لأن الله تعالى قال عقبة: ﴿وَيَخَافُونَ يَوْمًا﴾، وهذا يقتضي أنهم إنما وفوا بالنذر خوفًا من شر ذلك اليوم، ولا يتحقق إلا إذا كان الوفاء به واجبًا.","vol":"28","page":207},{"text":"والحج، والعمرة وغيرها من الواجبات (١).\nوقال مجاهد (٢)، وعكرمة (٣): يعني: إذا نذروا في طاعة الله (وفوا به) (٤).\n﴿وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا﴾ ممتدًا (٥)، فاشيًا (٦)، يقال: استطار الصدع في الزجاجة، واستطار إذا امتد (٧).\n_________\n= انظر: \"مفاتيح الغيب\" للرازي ٣٠/ ٢٤١.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٦، والطبري في \"جامع البيان\" ٢٩/ ٢٠٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٨٣ لعبد بن حميد، وابن أبي حاتم أيضًا.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٤٨٣/ ٦، والطبري في \"جامع البيان\" ٢٩/ ٢٠٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٦، والواحدي في \"الوسيط\" ٤/ ٤٠٠.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٤٠٠، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٤، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٢٥.\n(٤) في (س): وثوابه.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٦، والطبري في \"جامع البيان\" ٢٩/ ٢٠٩، والسمعاني في \"تفسير القرآن\" ٦/ ١١٥، والبغوي في \"معالم التنزيل\" ٨/ ١١٥.\n(٦) قاله ابن عباس: ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٢)، والطبري في \"جامع البيان\" ٢٩/ ٢٠٩، وأخرجه ابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٣، وذكره ابن فورك [١٩٨/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٦٦.\n(٧) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٦، والطبري في \"جامع البيان\" ٢٩/ ٢٠٩، والجوهري في \"الصحاح\" ٢/ ٧٢٨، والزمخشري في \"أساس البلاغة\" (ص ٤٠٠)، وابن منظور في \"لسان العرب\" ٤/ ٥١٣.","vol":"28","page":208},{"text":"ومنه قول الأعشى:\nفبانت وقد أسارت في الفواد ... صدعا على نأيها مستطيرا (١)\n\n<span data-type=\"title\" id=toc-6035>٨ </span>- ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ﴾\nقال ابن عباس - ﵄ -: على قلته، وحبهم إياه، وشهوتهم له (٢).\nوقال الداراني: على حب الله -﷿- (٣).\nوقال الحسين بن الفضل: على حب إطعام الطعام (٤).\n_________\n(١) انظر: \"ديوانه\" (ص ١٥٨)، \"جامع البيان\" للطبري ٢٩/ ٢٠٩، \"النكت والعيون\" للماوردي ٦/ ١٦٦.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٢)، والطبري في \"جامع البيان\" ٢٩/ ٢٠٩، والسمعاني في \"تفسير القرآن\" ٦/ ١١٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٤، والزمخشري في \"الكشاف\" ٦/ ٢٧٧، كلهم دون نسبة، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٠، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٣، وهو قول الجمهور كما ذكر ابن الجوزي.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٠٩: والأظهر أن الضمير عائد على الطعام، أي: ويطعمون الطعام في حال محبتهم وشهوتهم له.\n(٣) ذكره القشيري في \"لطائف الإشارات\" (ص ٦٦٣) ولم ينسبه، والسمعاني في \"تفسير القرآن\" ٦/ ١١٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٤ ولم ينسبه، والزمخشري في \"الكشاف\" ٦/ ٢٧٧ ونسبه للفضيل، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٠، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٣.\n(٤) ذكره الفراء في \"معاني القرآن\" ٢/ ٢٥٩، والقشيري في \"لطائف الإشارات\" (ص ٦٦٣) ولم ينسباه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٢٦ ونسبه للفضيل بن عياض.","vol":"28","page":209},{"text":"﴿مِسْكِينًا وَيَتِيمًا وَأَسِيرًا﴾ وهو الحربي يُؤخذ قهرًا، أو المسلم يحبس بحق (١).\nوقال قتادة: لقد أمر الله تعالى بالأُسَراء أن يُحسن إليهم، وإن أُسَراهم يومئذ لأهل الشرك، فأخوك المسلم أحق أن تطعمه (٢).\nوقال مجاهد (٣)، وسعيد بن جبير (٤)، وعطاء (٥): هو المسجون من أهل القبلة.\n[٣٣١٨] أخبرنا، الحسين بن محمد بن الحسين بن عبد الله (٦)، قال: حدثنا موسى بن محمد بن علي بن عبد الله (٧)،\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٠٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٢٦.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٦، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٤، والطبري في \"جامع البيان\" ٢٩/ ٢٠٩ - ٢١٠، وذكره ابن فورك [١٩٨/ أ].\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٦، والطبري في \"جامع البيان\" ٢٩/ ٢١٠، وعزاه السيوطي فى \"الدر المنثور\" ٦/ ٤٨٤ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [١٩٨/ أ].\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٠، وابن أبي شيبة في \"المصنف\" ٣/ ٦٨ (٨) وذكره الواحدي في \"الوسيط\" ٤/ ٤٥٢، والسمعاني في \"تفسير القرآن\" ٦/ ١١٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٤.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٠، وابن أبي شيبة في \"المصنف\" ٣/ ٦٨ (٨)، وذكره الواحدي في \"الوسيط\" ٤/ ٤٠٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٤.\n(٦) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٧) لم أجده.","vol":"28","page":210},{"text":"قال: حدثنا عبد الله بن محمد بن ناجية (١) قال: حدثنا عبّاد بن أحمد العرزمي (٢) قال: حدثنا عمي (٣)، عن أبيه (٤)، عن عمرو بن قيس (٥)، عن عطية (٦)، عن أبي سعيد الخدري - ﵁ -، عن النبي - ﷺ - ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا﴾ قال: \"فقيرًا\"، ﴿وَيَتِيمًا﴾، قال: \"لا أب له\"، ﴿وَأَسِيرًا﴾، قال: \"المملوك والمسجون\" (٧).\n_________\n(١) أبو محمد البربري، ثقة ثبت.\n(٢) عباد روى عنه علي بن العباس المقانعي، قال الدارقطني: متروك الحديث.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٣٦٥.\n(٣) محمد بن عبد الرحمن بن محمد العرزمي، قال الدارقطني: متروك هو وأبوه وجده.\n\"المغني في الضعفاء\" للذهبي ٢/ ٦٠٥.\n(٤) عبد الرحمن بن محمد بن عبيد الله العرزمي، ضعفه الدارقطني، وقال أبو حاتم: ليس بالقوي.\n(٥) الملائي، ثقة متقن.\n(٦) عطية العوفي: صدوق يخطئ كثيرًا، وكان شيعيًا مدلسًا.\n(٧) [٣٣١٨] الحكم على الإسناد:\nضعيف جدّا، فيه عباد وعمه، متروكان، وعبد الرحمن بن محمد، ضعيف، وموسى لم أجده.\nالتخريج:\nأخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٥، وأبو نعيم في \"حلية الأولياء\" ٥/ ١١٦ من طريق عباد، عن محمد بن عبد الرحمن، عن أبيه، عن عمرو بن قيس، عن عطية، عن أبي سعيد به.\nقال أبو نعيم: غريب من حديث عمرو تفرد به عباد عن عمه.\nقلت: وعباد متروك كما سبق، وعليه فالخبر ساقط.","vol":"28","page":211},{"text":"وقال أبو حمزة الثمالى (١): الأسير: المرأة، ودليل هذا التأويل النبي - ﷺ -: \"استوصوا بالنساء خيرا، فإنهن عندكلم عوان\" (٢).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٤ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٣ - ٤٣٤، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢٤٥، والخازن في \"لباب التأودل\" ٤/ ٣٧٨.\n(٢) تخريج الحديث:\nهذِه الجملة جاءت في حديث أبي هريرة، وعمرو بن الأحوص، وعم أبي حُرّة الزُّقاشي.\n١ - أما حديث أبي هريرة:\nفرواه البخاري، كتاب أحاديث الأنبياء، باب خلق آدم وذريته (٣٣٣١)، وكتاب النكاح، باب الوصاة بالنساء (٥١٨٦)، ومسلم، كتاب الرضاع، باب الوصية للنساء (١٤٦٨)، والنسائي في \"السنن الكبرى\" ٥/ ٣٦١ (٩١٤٠)، وابن أبي شيبة في \"المصنف\" ٤/ ١٨٤ (٤)، والبيهقي في \"السنن الكبرى\" ٧/ ٤٨٠ - ٤٨١، والبغوي في \"شرح السنة\" ٩/ ١٦٢ (٢٣٣٢)، كلهم من طريق أبي حازم عن أبي هريرة به.\nبلفظ: \"استوصوا بالنساء خيرا فإن المرأة خلقت من ضلع، وإنّ أعوج شيء في الضلع أعلاه، إن ذهبت تقيمه كسرته، وإن تركته لم يزل أعوج، فاستوصوا بالنساء\".\n٢ - وأما حديث عمرو بن الأحوص:\nفرواه أحمد في \"المسند\" ٣/ ٤٢٦ (١٥٥٠٧)، وأبو داود كتاب البيوع، باب في وضع الربا (٣٣٣٤)، وأبو بكر بن أبي شيبة في \"المسند\" ٢/ ٥٥ (٥٦١)، وعنه ابن ماجة، كتاب الديات، باب لا يجني أحد على أحد (٢٦٦٩)، وكتاب المناسك، باب الخطبة يوم النحر (٣٠٥٥)، والترمذي، كتاب الفتن، باب ما جاء دماؤكم وأموالكم عليكم حرام (٢١٥٩)، كلهم من طرق، عن أبي الأحوص سلام بن سليم. =","vol":"28","page":212},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه أحمد في \"المسند\" ٣/ ٤٩٩ (١٦٠٦٤)، والترمذي كتاب الرضاع، باب ما جاء في حق المرأة على زوجها (١١٦٣)، وفي كتاب التفسير، باب ومن سورة التوبة (٣٠٨٧)، وابن أبي شيبة في \"المسند\" ٢/ ٥٦ (٥٦٢)، وعنه ابن ماجة، كتاب النكاح، باب حق المرأة على الزوج (١٨٥١)، والنسائي في \"السنن الكبرى\" ٥/ ٣٧٢ (٩١٦٩)، كلهم من طريق زائدة.\nورواه الطحاوي في \"شرح مشكل الآثار\" ٦/ ٣٤٤ (٢٥٢٤) من طريق حسين بن عازب بن شبيب بن غرقدة.\nثلاثتهم أبو الأحوص، وزائدة، وحسين بن عازب، عن شبيب بن غرقدة، عن سليمان بن عمرو بن الأحوص، عن أبيه بلفظ: \"استوصوا بالنساء خيرًا، فإنما هن عوان عندكم، ليس تملكون منهن شيئًا غير ذلك، إلا أن يأتين بفاحشة مبينة\". . فذكره بطوله.\nوالحديث مداره كما سبق على سليمان بن عمرو، وهو مجهول الحال قاله ابن القطان.\nنعم قال الترمذي فيه: حديث حسن صحيح. فلعل مراده أنه حسن لغيره إذ له شاهد يتقوى به كما سيأتي.\n٣ - وأما حديث عم أبي حرة الرقاشي:\nوعلي بن زيد بن جدعان فيه ضعف، ولكن لا بأس به في الشواهد، فالحديث بمجموع الطريقين حسن إن شاء الله تعالى، قاله الشيخ الألباني في \"إرواء الغليل\" ٧/ ٩٧.\nقال الطبري في \"جامع البيان\" ٢٩/ ٢١٠: والصواب من القول في ذلك أن يقال: إن الله وصف هؤلاء الأبرار بأنهم كانوا في الدنيا يطعمون الأسير، والأسير الذي قد وُصفت صفته، واسم الأسير قد يشتمل على الفريقين، وقد عم الخبر عنهم أنهم يطعمونهم، فالخبر على عمومه حتى يخصه ما يجب التسليم له ...\nوقال ابن الجوزي في \"زاد المسير\" ٨/ ٤٣٤: ذهب بعض المفسرين إلى أن الآية تضمنت مدحهم على إطعام الأسير المشرك قال: وهذا منسوخ بآية السيف. وليس =","vol":"28","page":213},{"text":"<span data-type=\"title\" id=toc-6036>٩ </span>- قوله -﷿-: ﴿إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (٩)﴾ فيه وجهان:\nأحدهما: أن يكون جمع الشكر كالفلوس لجمع الفَلْس، والكُفُور لجمع الكفر.\nوا لآخر: أن يكون بمعنى المصدر، كالقعود والدخول والخروج (١).\nقال مجاهد (٢) وسعيد بن جبير (٣): أما إنهم ما تكلموا به، ولكن\n_________\n= هذا القول بشيء، فإن في إطعام الأسير المشرك ثوابًا وهذا محمول على صدقة التطوع. فأما الفرض فلا يجوز صرفه إلى الكفار، ذكره القاضي أبو يعلى. ا. هـ.\nقال القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٢٧: قلت: وكأن هذا القول عام يجمع جميع الأقوال، ويكون إطعام الأسير المشرك قربة إلى الله تعالى، غير أنه من صدقة التطوع، فأما المفروضة فلا. والله أعلم.\nوقال الجصاص في \"أحكام القرآن\" (ص ٣٧٠): وهذِه الآية تدل على أن في إطعام الأسير قربة ويقتضي ظاهره جواز إعطائه من سائر الصدقات إلا أصحابنا لا يجيزون إعطاءه من الزكوات وصدقات المواشي وما كان أخذه منها إلى الإمام، ويجيز أبو حنيفة ومحمد جواز إعطائه من الكفارات ونحوها، وأبو يوسف لا يجيز دفع الصدقة الواجبة إلا إلى المسلم. ا. هـ.\n(١) قاله الأخفش في \"معاني القرآن\" ٢/ ٧٢٢، والطبري في \"جامع البيان\" ٢٩/ ٢١٠، والنحاس في \"إعراب القرآن\" ٥/ ٩٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٥.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٧ - ٣٣٨، والطبري في \"جامع البيان\" ٢٩/ ٢١٠ - ٢١١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٨٤ لعبد بن حميد، وابن المنذر أيضًا، والبيهقي في \"شعب الإيمان\" ٥/ ٣٥١.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١١، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٥، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٤، والسمعاني في \"تفسير القرآن\" ٦/ ١١٦ - ١١٧ ولم ينسبه.","vol":"28","page":214},{"text":"علمه الله تعالى من قلوبهم، فأثنى به عليهم ليرغب في ذلك كل راغب.\n\n<span data-type=\"title\" id=toc-6037>١٠ </span>- قوله تعالى: ﴿إِنَّا نَخَافُ مِن رَّبِّنا يَوْمًا عَبُوسًا﴾\nأي: في يوم عبوس تعبس فيه الوجوه من شدته، وكثرة مكارهه (١).\nفنسب العبوس إلى اليوم كما تقول: يوم صائم، وليل نائم (٢).\nوقال ابن عباس - ﵄ -: يعبس الكافر يومئذ حتى يسيل من بين عينيه عرق مثل القطران (٣).\nوقيل: وصف اليوم بالعبوس؛ لما فيه من الشدة والهول، كالرجل الكالح البائس (٤).\n﴿قَمْطَريَرَا﴾ روى علي بن أبي طلحة، عن ابن عباس - ﵄ - قال: العبوس: الضيق، والقمطرير: الطويل (٥).\nوقال الكلبي: العبوس: الذي لا انبساط فيه، والقمطرير:\n_________\n(١) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٥٢)، والطبري في \"جامع البيان\" ٢٩/ ٢١١، والزجاج في \"معاني القرآن\" ٥/ ٢٥٩، والماوردي في \"النكت والعيون\" ٦/ ١٦٧، والواحدي في \"الوسيط\" ٤/ ٤٠٢، عن مقاتل والكلبي.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٥، والخازن في \"لباب التأويل\" ٤/ ٣٧٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١١، وذكره الزمخشري في \"الكشاف\" ٦/ ٢٧٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١١.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٥، والخازن في الباب التأويل\" ٤/ ٣٧٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٢، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٧، وابن عطية في \"المحرر الوجيز\" ١٦/ ١٨٧.","vol":"28","page":215},{"text":"الشديد (١).\nوقال قتادة (٢)، ومجاهد (٣)، ومقاتل (٤) ﵏: القمطرير: الذي يقلص الوجوه، ويقبض الجباه، وما بين الأعين (٥) من شدته.\nوقال الأخفش: القمطرير: أشد ما يكون من الأيام، وأطولها في البلاء (٦).\nيقال: يوم قمطرير وقماطر، إذا كان شديدًا كريهًا (٧).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١١، والخازن في \"لباب التأويل\" ٤/ ٣٧٩، ولم ينسبه.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٧، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٥، والطبري في \"جامع البيان\" ٢٩/ ٢١٢، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٥، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٤ - ٤٣٥.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٥، والطبري في \"جامع البيان\" ٢٩/ ٢١٢، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٥، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٤ - ٤٣٥.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٥.\n(٥) في الأصل: العين، وما أثبته من (س)، وهو الأعلى والأفصح.\n(٦) لم أجده في كتابه، إنما وجدته عند ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٢)، وأبي عبيدة في \"مجاز القرآن\" (٢/ ٢٧٩)، والبخاري في كتاب التفسير، باب سورة هل أتى على الإنسان (٤٩٢٩)، والطبري في \"جامع البيان\" ٢٩/ ٢١١، وابن حجر في \"فتح الباري\" ٨/ ٦٨٥، وقال: هو كلام أبي عبيدة بتمامه.\n(٧) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٦، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٢)، والطبري في \"جامع البيان\" ٢٩/ ٢١١، والزجاج في \"معاني القرآن\" ٥/ ٢٥٩، والنحاس في \"إعراب القرآن\" ٥/ ٩٩.","vol":"28","page":216},{"text":"قال الشاعر:\nففروا إذا ما الحرب ثار غبارها ... ولجَّ بها اليوم العبوس القماطر (١)\nوأنشد الفراء:\nبني عمنا هل تذكرون بلاءنا ... عليكم إذا ما كان يوم قماطر (٢)\nوقال الكسائي: يقال: أقمطر اليوم، وازمهر، اقمطرارًا وازمهرازا، وهو الزمهرير والقطمرير، ويوم مقمطر إذا كان صعبًا شديدًا (٣).\nقال الهذلي:\nبنو الحرب أوضعنا لهم مقمطرة ... فمن يلق منا ذلك اليوم يهرب (٤)\n\n<span data-type=\"title\" id=toc-6038>١١ </span>- ﴿فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ﴾ الذي يخافون (٥)\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤١١، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٣، \"فتح القدير\" للشوكاني ٥/ ٥٠٢.\n(٢) في \"معاني القرآن\" ٣/ ٢١٦، وهو بلا نسبة في \"جامع البيان\" للطبري ٢٩/ ٢١١، \"لسان العرب\" لابن منظور ٥/ ١١٦، \"تاج العروس\" للزبيدي ١٣/ ٤٧٤.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٣، \"اللباب\" لابن عادل الدمشقي ٢٠/ ٢٦، \"فتح القدير\" للشوكاني ٥/ ٥٠٢.\n(٤) منسوب لحذيفة الهذلي في \"شرح أشعار الهذليين\" للسكري ٢/ ٥٦١، ولساعدة الهذلي في \"تاج العروس\" للزبيدي ١٣/ ٤٧٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٥، \"لباب التأويل\" الخازن ٤/ ٣٧٩.","vol":"28","page":217},{"text":"﴿وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا﴾: نضرة في وجوههم، وسرورًا في قلوبهم (١).\n\n<span data-type=\"title\" id=toc-6039>١٢ </span>- ﴿وَجَزَاهُمْ بِمَا صَبَرُوا﴾: على طاعة الله، وعن معصيته (٢).\nوقال الضحاك: على الفقر (٣).\nوقال القرظي: على الصوم (٤).\nوقال عطاء: على الجوع (٥).\nوروى سعيد بن المسيب عن عمر - ﵁ - قال: سئل رسول الله - ﷺ - عن الصبر فقال: \"الصبر أربعة: أولها الصبر عند الصدمة الأولى،\n_________\n(١) قاله الحسن وقتادة:\nالحسن: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٨٥ لعبد بن حميد، وابن المنذر أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ٩٩، والماوردي في \"النكت والعيون\" ٦/ ١٦٧.\nقتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٦، والطبري في \"جامع البيان\" ٢٩/ ٢١٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٥.\n(٢) قاله قتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٦، والطبري في \"جامع البيان\" ٢٩/ ٢١٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٠٥، والماوردي في \"النكت والعيون\" ٦/ ١٦٨ ولم ينسبه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٥، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٢، في \"لباب التأويل\" للخازن ٤/ ٣٧٩.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٤، \"اللباب\" لابن عادل الدمشقي ٢٠/ ٢٧، \"فتح القدير\" للشوكاني ٥/ ٤٠٣، ولم ينسبه.\n(٥) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١١٧ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٤، والخازن في \"لباب التأويل\" ٤/ ٣٧٩، ولم ينسبه.","vol":"28","page":218},{"text":"والصبر على أداء الفرائض، والصبر على اجتناب محارم الله، والصبر على المصائب\" (١).\n﴿جَنَّةً وَحَرِيرًا﴾ قال الحسن: أدخلهم الجنة، وألبسهم الحرير (٢).\n\n<span data-type=\"title\" id=toc-6040>١٣ </span>- ﴿مُتَّكِئِينَ﴾ نصب على الحال (٣)\n﴿فِيهَا﴾ في الجنة (٤) ﴿عَلَى الْأَرَائِكِ﴾ السرر في الحجال، لا تكون أريكة إلا إذ أجتمعا (٥) (٦).\nقال الحسن: وهي لغة أهل اليمن، كان الرجل العظيم منهم يتخذ أريكة فيقال: أريكة فلان.\n_________\n(١) تخريج الحديث: سعيد لم يدرك عمر، لأنه كان صغيرًا، وروايته عنه مرسلة.\nوالحديث ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٤، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٧.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٨، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٥، والخازن في \"لباب التأويل\" ٤/ ٣٧٩ كلاهما لم ينسباه.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٦، والأخفش في \"معاني القرآن\" ٢/ ٧٢٣، والطبري في \"جامع البيان\" ٢٩/ ٢١٣، والزجاج في \"معاني القرآن\" ٥/ ٢٥٩، والنحاس في \"إعراب القرآن\" ٥/ ١٠٠.\n(٤) انظر: \"جامع البيان\" للطبري ٢٩/ ٢١٣، \"معالم التنزيل\" للبغوي ٨/ ٢٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٥، \"لباب التأويل\" للخازن ٤/ ٣٧٩.\n(٥) في (س): اجتمعتا.\n(٦) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢١٣، والزجاج في \"معاني القرآن\" ٥/ ٢٥٩، والسمعاني في \"تفسير القرآن\" ٦/ ١١٧، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٦.","vol":"28","page":219},{"text":"وقال مقاتل: الأرائك: السرر في الحجال من الدر، والياقوت، موضونة بقضبان الدرر (١) الذهب، والفضة، وألوان الجواهر (٢).\n﴿لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا﴾ أي: قيظًا ولا شتاءً (٣).\nقال قتادة: علم الله تعالى أن شدة الحر تؤذي، وشدة القرّ تؤذي، فوقاهم الله تعالى أذاهما جميعًا (٤).\nوقال مُرّة الهمداني: الزمهرير: البرد القاطع (٥).\nوقال مقاتل بن حيان: هي (٦) شيء مثل رؤوس الإبر ينزل من السماء في غاية البرد (٧).\nقال ابن مسعود - ﵁ -: هو لون من العذاب، وهو البرد الشديد (٨).\n_________\n(١) من (س).\n(٢) \"تفسير مقاتل\" (ص ٥٢٧) بنحوه، وذكره القشيري في \"لطائف الإشارات\" (ص ٦٦٤) ولم ينسبه.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٦.\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٦، والطبري في \"جامع البيان\" ٢٩/ ٢١٤.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٥، \"اللباب\" لابن عادل الدمشقي ٢٠/ ٣٠.\n(٦) في (س): هو.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٥، \"اللباب\" لابن عادل الدمشقي ٢٠/ ٣٠.\n(٨) أخرجه عبد بن حميد، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٦، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٦.","vol":"28","page":220},{"text":"[٣٣١٩] وسمعت أبا القاسم الحبيبي (١) يقول: سمعت أحمد بن عمران السوادي (٢) يقول: سمعت أبا العباس أحمد بن يحيى ثعلب (٣) (أنه سئل) (٤) عن قوله: ﴿لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَريِرًا﴾ قال: الزمهرير: القمر بلغة طيئ (٥)، قال شاعرهم (٦):\nوليلة ظلامها قد اعتكر ... قطعتها والزمهرير ما زهر\nأي: لم يطلع القمر.\nواختلف العلماء في سبب نزول هذِه الآيات فقال مقاتل: نزلت في رجل من الأنصار أطعم في يوم واحد مسكينًا ويتيمًا وأسيرًا.\nوكانت قصته:\n_________\n(١) قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) إمام النحو، ثقة حجة.\n(٤) في الأصل: أن سئل، وفي (س): وسئل، وما أثبته الصحيح لغة.\n(٥) [٣٣١٩] الحكم على الإسناد:\nضعيف؛ الحبيبي تكلم فيه الحاكم، والسوادي لم أجده.\nالتخريج:\nذكره الماوردي في \"النكت والعيون\" ٦/ ١٦٩، والزمخشري في \"الكشاف\" ٦/ ٢٧٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١١، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٥، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢٤٨. وبعضهم لم ينسبه.\n(٦) لم أهتد إلى قائله.\nوهو في \"النكت والعيون\" للماوردي ٦/ ١٦٩، \"الكشاف\" للزمخشري ٦/ ٢٧٩، \"زاد المسير\" لابن الجوزي ٨/ ٤٣٥، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٦، \"البحر المحيط\" لأبي حيان ١٠/ ٣٥٧.","vol":"28","page":221},{"text":"[٣٣٢٠] ما أخبرنا ابن فنجويه (١) قال: حدثنا محمد بن خلف بن حيان (٢) قال حدثنا (إسحاق بن محمد بن مروان) (٣) قال: حدثنا أبي (٤) قال: حدثنا إبراهيم بن عيسى (٥) قال: حدثنا علي بن علي (٦) عن أبي حمزة الثمالي (٧) قال: بلغنا أن مسكينًا أتى إلى رسول الله - ﷺ - فقال: يا رسول الله أطمعني فقال: \"ما عندي ما أطعمك، ولكن اطلب\"، فأتى رجلًا من الأنصار وهو يتعشى وامرأته فقال: إني أتيت رسول الله - ﷺ - فقلت له: أطعمني فقال: \"ما عندي ما أطعمك، ولكن اطلب\". فقال الأنصاري لامرأته: ما ترين؟ فقالت: أطعمه وأسقه، ثم أتى رسول الله - ﷺ - يتيم فقال يا رسول الله أطعمني فقال: \"ما عندي ما أطعمك، ولكن اطلب\" فأتى اليتيم الأنصاري الذي أتاه المسكين، فقال: له أطعمني. فقال لامرأته: ما ترين؟ فقالت: أطعمه وأسقه، فأطمعه ثم أتى رسول الله - ﷺ - أسير فقال: يا رسول الله أطعمني، فقال: \"ما عندي ما أطعمك ولكن\n_________\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) وقيل ابن جيان، وهو صدوق إن شاء الله.\n(٣) في الأصل: إسحاق بن محمد قال: حدثنا مروان، وما أثبته من (س)، وهو أبو العباس الكوفي، لا يحتج بحديثه.\n(٤) محمد بن مروان: شيعي متروك.\n(٥) لم أجده.\n(٦) لم يتبين لي من هو.\n(٧) ثابت بن أبي صفية، ضعيف رافضي.","vol":"28","page":222},{"text":"اطلب\" فأتى الأسير الأنصاري، فقال له: أطعمني. فقال لامرأته: ما ترين؟ فقالت: أطعمه وأسقه (١)، وكان هذا كله في ساعة واحدة، فأنزل الله -﷿- فيما صنع الأنصاري من إطعامه المسكين واليتيم والأسير ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا (٨)﴾ (٢).\nوقال غيرهما: نزلت في علي بن أبي طالب - ﵁ -، وفاطمة - ﵂ -، وجارية لهما يقال لها فضة - ﵂ -.\nوكانت القصة فيه:\n[٣٣٢١] ما أخبرنا أبو محمد الحسن بن أحمد بن محمد بن علي الشيباني العدل (٣) قراءة عليه في صفر سنة سبع وثمانين وثلاثمائة، قال: أخبرنا أبو حامد أحمد بن محمد بن الحسن بن الشرقي (٤)، قال: حدثنا أبو محمد عبد الله بن محمد بن عبد الوهاب الخوارزمي\n_________\n(١) من (س).\n(٢) [٣٣٢٠] الحكم على الإسناد:\nضعيف جدًا، فيه إسحاق بن محمد لا يحتج بحديثه، وأبوه متروك، وإبراهيم بن عيسى لم أجده، وعلى لم أتبينه، والثمالي ضعيف وبينه وبين النبي - ﷺ - مفاوز.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٤، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٢٨، والخازن في \"لباب التأويل\" ٤/ ٣٧٨، عن مقاتل به.\nإلا أن بعضهم سمى الرجل: أبا الدحداح الأنصاري.\n(٣) إمام صدوق، مسند عدل.\n(٤) ثقة مأمون.","vol":"28","page":223},{"text":"ابن عم الأحنف بن قيس (١) في سنة ثمان وخمسين ومائتين، قال: حدثنا أحمد بن حماد المروزي (٢)، قال: أخبرنا محبوب بن حميد البصري (٣) - وسأله عن هذا الحديث روح بن عبادة (٤) - قال: حدثنا القاسم بن بهرام (٥)، عن ليث (٦)، عن مجاهد (٧)، عن ابن عباس - ﵄ -[ح].\n[٣٣٢٢] وأخبرنا عبد الله بن حامد (٨) قال: أخبرنا أبو محمد أحمد بن عبد الله المزني (٩) قال: حدثنا أبو الحسن محمد بن أحمد\n_________\n(١) ذكره ابن حبان في \"الثقات\" ٨/ ٣٦٧، وقال: يروي عن أبي نعيم، روى عنه أهل خراسان مات سنة سبع وستين ومائتين، ربما أغرب.\n(٢) أحمد بن حماد المروزي الجعاب، عن علي بن الحسن بن شقيق، وعنه محمد بن حرب، ومحمد بن عبدة وثقه العباس بن مصعب، وعرض بالطعن فيه عبد الله بن محمود، وأورد له مناكير تدل على ضعفه قال ابن حجر: ورأيت له في تفسير ﴿هَلْ أَتَى﴾ من الثعلبي خبرًا باطلًا ... ا. هـ.\nانظر: \"ميزان\" للذهبى ١/ ٩٤، \"لسان الميزان\" لابن حجر ١/ ١٦٤.\n(٣) لم أجده.\n(٤) أبو محمد القيسي البصري، ثقة فاضل له تصانيف.\n(٥) القاسم بن بهارم، أبو همدان قال ابن حبان: شيخ كان يروي العجائب لا يجوز الاحتجاج به بحال، وقال الدارقطني: متروك.\nانظر: \"المجروحين\" لابن حبان ٢/ ٢١٤، \"الضعفاء\" لابن الجوزي ٣/ ٢٤٣.\n(٦) ليث بن أبي سليم، صدوق اختلط جدًا ولم يتميز حديثه فترك.\n(٧) ثقة إمام في التفسير وفي العلم.\n(٨) الوزان، لم يذكر بجرح أو تعديل.\n(٩) أبو محمد المغفلي، الشيخ الجليل القدوة الحافظ.","vol":"28","page":224},{"text":"ابن سهيل بن علي بن مهران الباهلي (١) بالبصرة، قال: حدثنا (أبو مسعود عبد الرحمن) (٢) بن مهر بن هلال قال: حدثني القاسم بن يحيى (٣)، عن أبي على العنبري (٤)، عن محمد بن السائب (٥)، عن أبي صالح (٦)، عن ابن عباس - ﵄ -[ح].\n[٣٣٢٣] قال أبو الحسن بن مهران (٧)، وحدثني محمد بن زكريا البصري (٨) قال حدثني شعيب بن واقد المزني (٩) قال: حدثنا القاسم (١٠) بن بهرام (١١)، عن ليث (١٢)، عن مجاهد (١٣)، عن ابن\n_________\n(١) محمد بن أحمد بن سهيل بن علي بن مهران الباهلي، قال ابن عدي: هو أبو الحسن المؤدب، أصله واسطي، كتبت عنه وهو ممن يضع الحديث، \"الكامل\" لابن عدي ٦/ ٣٠٣، \"ميزان الاعتدال\" للذهبي ٣/ ٤٥٥.\n(٢) في الأصل: أبو مسعود وعبد الرحمن، لم أجده.\n(٣) أبو محمد الواسطي، ثقة.\n(٤) لم أجده.\n(٥) أبو النضر الكوفي، متهم بالكذب، ورمي بالرفض.\n(٦) باذام: ضعيف يرسل.\n(٧) في الأصل: الحسن، وهو أبو الحسن المؤدب، قال ابن عدي: وهو ممن يضع الحديث.\n(٨) ابن دينار، تكلم فيه.\n(٩) شعيب: ضرب على حديثه روى عن نافع بن هرمز، سمع منه أبو حاتم وقال: ضرب أبو حفص الصيرفي على حديث هذا الشيخ حيث رأه في كتابي، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٥٣، \"ميزان الاعتدال\" للذهبي ٣/ ٣٨٢.\n(١٠) في الأصل: أبو القاسم، وما أثبته الصحيح.\n(١١) أبو همدان: متروك.\n(١٢) ابن أبي سليم: صدوق، اختلط جدًا ولم يتميز حديثه، فترك.\n(١٣) ثقة، إمام في التفسير والعلم.","vol":"28","page":225},{"text":"عباس - ﵄ - في قول الله -﷿-: ﴿يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا (٧)﴾ قال: مرض الحسن والحسين ﵉ فعادهما جدهما محمد - ﷺ -، ومعه أبو بكر وعمر - ﵄ -، وعادهما عامة العرب، فقالوا يا أبا الحسن: لو نذرت على ولديك نذرًا -وكل نذر لا يكون له وفاء فليس بشيء- فقال علي - ﵁ - (١): إن برأ ولداي مما بهما؛ صمت لله ثلاثة أيام شكرا، وقالت (٢) جارية يقال له: فضة - ﵂ - نوبية (٣) إن برأ سيداي مما بهما صمت لله تعالى ثلاثة أيام شكرا. فألبس (٤) الله تعالى الغلامين العافية، وليس عند آل محمد - ﷺ - قليل ولا كثير، فانطلق علي - ﵁ - إلى شمعون (٥) بن جابا الخيبري، وكان يهوديًا، فاستقرض منه ثلاثة أصواع من شعير.\nوفي حديث المزني، عن ابن (٦) مهران الباهلي قال: انطلق علي - ﵁ - إلى جار له من اليهود يعالج الصوف يقال له: شمعون بن جابا فقال له: هل لك أن تعطيني جَزّة من صوف تغزلها لك بنت محمد - ﷺ - بثلاثة آصع من شعير قال: نعم، فأعطاه، فجاء بالصوف والشعير، فأخبر فاطمة بذلك فقبلت، وأطاعت قالوا: فقامت فاطمة\n_________\n(١) في (س): ﵁.\n(٢) في الأصل: وقال، وما أثبت من (س)، وهو الصحيح لغة.\n(٣) في الأصل: نوبيه، وما أثبت من (س)، وهو الصحيح لغة.\n(٤) في الأصل: فلبس، وما أثبت من (س)، وهو الصحيح لغة.\n(٥) في (س): سمعان بن جابا.\n(٦) في الأصل: أبي. والمثبت من (س).","vol":"28","page":226},{"text":"- ﵄ - إلى صاع، فطحنته، واختبزت منه خمسة أقراص لكل واحد منهم قرص، وصلى علي - ﵁ - مع النبي - ﷺ - المغرب، ثم أتى المنزل فوُضع الطعام بين يديه، إذ أتاهم مسكين، فوقف بالباب فقال: السلام عليكم (١) أهل بيت محمد - ﷺ -، مسكين من مساكين المسلمين أطعموني أطعمكم الله تعالى من موائد الجنة، فسمعه على - ﵁ - فأنشأ يقول (٢):\nأفاطم ذات المجد واليفين\n(يا بنت) (٣) خير الناس أجمعين\nأما ترين البائس المسكين\nقد قام بالباب له حنين\nيشكو إلى الله ويستكين\nيشكو إلينا جائعًا حزين\nكل امرئ بكسبه رهين\nوفاعلُ الخيرات يستبين\nموعده جنةُ عِلِّيّين (٤)\nحَرّمها الله على الضِّنين\n_________\n(١) في (س): على.\n(٢) \"ديوانه\" (ص ٢٠٣) ليس كاملًا، وانظر: \"مناقب آل أبي طالب\" للسروي ٣/ ٣٧٤، \"نور الأبصار\" للشبلنجي (ص ١٢٥)، \"الأرجاز\" ١ - ٤، ٦، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٢٩ - ١٣٠.\n(٣) في (الأصل): يا بنة.\n(٤) في (س): جنات عليينا.","vol":"28","page":227},{"text":"وللبخيل موقف مهين\nتهوي به النار إلى سجين\nشرابها الحميم والغِسلين\nفأنشأت فاطمة - ﵂ - تقول:\nأمرك يا بن عمّ سمعٌ (١) طاعه\nما بي من لُؤم ولا وضاعه\nهُديت في (٢) الخير له صُنّاعه\nأُطعمه ولا أُبالي الساعه\nأرجو إذا أشبعت ذا مجاعه\nأن ألحق الأخيار والجماعه\nوأدخل الخلد ولي شفاعه\nقال: فأعطوه الطعام، ومكثوا يومهم وليلتهم لم يذوقوا شيئًا إلا الماء القَرَاح (٣)، فلما كان اليوم الثاني قامت فاطمة - ﵂ - إلى صاع فطحنته، واختبزته وصلّى علي كرم الله وجهه مع النبي - ﵂ - المغرب، ثم أتى المنزل، فوضع الطعام بين يديه، فأتاهم يتيم فوقف بالباب فقال: السلام عليكم أهل بيت محمد - ﷺ -، يتيم من أولاد\n_________\n(١) في (س): ذاك.\n(٢) في (س): إن.\n(٣) الماء القراح: هو الذي لم يخالطه شيء يطيب به، كالعسل، والتمر والزبيب.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٢، \"لسان العرب\" لابن منظور ٢/ ٥٦١.","vol":"28","page":228},{"text":"المهاجرين، استشهد والدي يوم العقبة أطعموني أطعمكم الله على موائد الجنة، فسمع على -﵇- (١) فأنشأ يقول:\nفاطم (٢) بنت السيد الكريم\nبنت نبي ليس بالذميم\nقد جاءنا الله بذا اليتيم\nمن يرحم اليوم فهو رحيم (٣)\nموعده في جنة النعيم\nقد حُرِّم الخلدُ على اللئيم\nيزلّ في النار إلى الجحيم\nشرابه الصديدُ والحميم\nفأنشأت فاطمة ﵍ (٤) تقول:\nإني لأعطيه ولا أبالي\nوأُوثر الله على عيالي\nأمسوا جياعًا وهم أشبالي\nأصغرهم يُقتل في القتالِ\nبكربلاء (٥) يُقتل باغتيال\n_________\n(١) في (س): كرم الله وجهه.\n(٢) في (س): يا فاطم.\n(٣) في (س): بالرحيم.\n(٤) في (س): - ﵂ -.\n(٥) في (س): يكرفلا، وكربلاء: بالمد: وهو الموضع الذي قتل فيه الحسين بن علي ﵄ في طرف البرية عند الكوفة، والكربلة: رخاوة في القدمين يقال: =","vol":"28","page":229},{"text":"للقاتل الويل مع الوبالِ\nتهوي به النار إلى سفال\nمُصفدُ اليدين بالأغلال\nكبولة زادت على الأكبال\nقال: فأعطوه الطعام، ومكثوا يومين وليلتين لم يذوقوا شيئًا إلا الماء القراح، فلما كان في اليوم الثالث قامت فاطمة - ﵂ - إلى الصاع الباقي، فطحنته واختبزته، وصلى على ﵇ (١) مع النبي - ﷺ -، ثم أتى المنزل، فوضع الطعام بين يديه إذ أتاهم أسير، فوقف بالباب فقال: السلام عليكم أهل بيت محمد - ﷺ -، تأسرونا وتشدوننا ولا تطعموننا، أطعموني فإني أسير محمد - ﷺ - أطعمكم الله على موائد الجنة فسمعه على ﵇ (٢) فأنشأ يقول:\nفاطم يا بنة النبي أحمد\nبنت نبي سيد مسود\nهذا أسير للنبي المهتد\nمكبل في غله مقيد\nيشكو إلينا الجوع قد تمدد\n_________\n= جاء يمشي مكربلًا فيجوز على هذا أن تكون أرض هذا الموقع رخوة فسميت بذلك.\nانظر: \"معجم البلدان\" لياقوت ٤/ ٤٤٥، \"معجم ما استعجم\" للبكري ٤/ ١١٢٣.\n(١) في (س): ﵁.\n(٢) في (س): ﵁.","vol":"28","page":230},{"text":"من يطعم اليوم يجده في غد\nعند العلي الواحد الموحد\nما يزرع الزارع سوف يحصد\nفأطعمي من غير من أنكد\nحتى تجازي بالذي لا ينفد\nفأنشأت فاطمة ﵍ (١) تقول:\nلم يبق مما جئت غير صاع\nقد دُميت كفي مع الذراع\nابناي والله من الجياع\nأبوهما للخير ذو اصطناع\nيصطنع المعروف بابتداع\nعبل الذراعين (٢) طويل الباع\nوما على رأسي من قناع\nإلا قناع نسجه نساع (٣)\nقال: فأطعموه الطعام، ومكثوا ثلاثة أيام ولياليها لم يذوقوا شيئًا إلا الماء القراح، فلما كان في اليوم الرابع، وقد قضوا نذرهم\n_________\n(١) في (س): ﵁.\n(٢) عبل الذراعين: ضخمهما، والعبل: الضخم من كل شيء.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٤٢٠.\n(٣) في (س): بساعي، والنسع -بالكسر- سير يضفر على هيئة أعنة النعال تُشد به الرحال.\nوالجمع أنساع ونسوع ونسع. انظر: \"لسان العرب\" لابن منظور ٨/ ٣٥٢.","vol":"28","page":231},{"text":"أخذ على بيده اليمني الحسن، وبيده اليسرى الحسين - ﵃ - أجمعين، وأقبل نحو رسول الله - ﷺ - وهم يرتعشون كالفراخ من شدة الجوع، فلما بصر به النبي - ﷺ - قال: \"يا أبا الحسن ما أشد ما يسوؤني ما أرى بكم، انطلق إلى ابنتي فاطمة\"، فانطلقوا إليها، وهي في محرابها، قد لصق بطنها بظهرها من شدة الجوع، وغارت (١) عيناها. فلما رآها النبي - ﷺ - قال: \"واغوثاه بالله، أهل بيت محمد يموتون جوعًا\". فهبط جبريل ﵇ فقال: يا محمد خذها هنأك الله في أهل بيتك.\nقال: \"وما آخذ يا جبريل؟ \" فأقرأه: ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ﴾ إلى قوله: ﴿إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (٩)﴾ إلى آخر السورة (٢).\n_________\n(١) غارت عيناها: دخلت في الرأس، يقال: غارت عينه تغور غورا وغؤورا وغّوَّرت.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٣٤.\n(٢) [٣٣٢١ - ٣٣٢٣] الحكم على الإسناد:\nإسناده مظلم والخبر باطل، فطريق القاسم بن بهرام عن ليث. فيها القاسم متروك، والليث اختلط جدًا فترك فضلًا عمن دون القاسم، وطريق أبي الحسن الباهلي يفيض بالهلكى والمجاهيل.\nالتخريج:\nيروى عن ابن عباس، والأصبغ بن نباتة مرسلًا.\nأما حديث ابن عباس: فيرويه عنه اثنان:\n١ - مجاهد بن جبير:\nرواه المصنف من طريقي شعيب بن واقد، وروح بن عبادة، كلاهما عن القاسم =","vol":"28","page":232},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ابن بهرام عن ليث، عن مجاهد به.\n٢ - أبو صالح:\nرواه المصنف أيضًا من طريق أبي علي العنبري، عن محمد بن السائب الكلبي، عن أبي صالح به، ورواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٥ عن ابن عباس.\nوأما مرسل الأصبغ بن نباتة:\nفرواه ابن الجوزي في \"الموضوعات\" ٢/ ١٧٢ من طريق أبي عبد الله السمرقندي، عن محمد بن كثير، عن الأصبغ به مرسلًا. والحديث باطل سندًا ومتنًا.\nوأما مرسل الأصبغ فمع كونه مرسلًا فالأصبغ قال فيه ابن معين: لا يساوي شيئًا، ومحمد بن كثير قال فيه أحمد: حرقنا كتبه، والسمرقندي: لا يوثق به، قاله ابن الجوزي كما في \"الموضوعات\".\nوأما من حيث المتن:\nفقد كثر كلام العلماء عليه، ومن ذلك: قول أبي عبد الله الحكيم الترمذي، حيث ذكر الحديث من \"نوادر الأصول\" ١/ ٣٦٧ وصدّره بقوله: ومن الحديث الذي تنكره القلوب ... فذكره ثم قال: هذا حديث مزوّق، وقد تطرق فيه صاحبه حتى يشبه على المستمعين، والجاهل يعض على شفتيه تلهفًا ألا يكون بهذِه الصفة، ولا يدري أن صاحب هذا الفعل مذموم قال الله تعالى في تنزيله الكريم: ﴿وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ﴾. وهو الفضل الذي يفضل عن نفسك وعيالك. وقال - ﷺ -: \"خير الصدقة ما كان من ظهر غني وابدأ بنفسك ثم من تعول\".\nوافترض الله تعالى على الأزواج النفقة لأهليهم وأولادهم، وقال - ﷺ -: \"كفى بالمرء إثما أن يضيع من يقوت\". أفيحسب عاقل أن عليًا ﵁ جهل هذا الأمر، حتى أجهد صبيانًا صغارًا من أبناء خمس أو ست على جوع ثلاثة أيام ولياليها، حتى تضرروا من الجوع وغارت العيون فيهم لخلاء أجوافهم حتى أبكى رسول الله - ﷺ - ما بهم من الجهد. هب أنه آثر على نفسه هذا المسائل، فهل =","vol":"28","page":233},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= يكون يجوز له أن يحمل على أطفاله جوع ثلاثة أيام بلياليهن، ما يروج هذا إلا على حمقى جهال، أبى الله لقلوب منتبهة أن تظن بعلي ﵁ مثل هذا، وليث شعري من حفظ هذِه الأبيات كل ليلة عن علي وفاطمة رضوان الله عليهما، وإجابة كل منهما صاحبه حتى أراه إن هؤلاء الرواة فهذا وأشباهه عامتها مفتعلة. ا. هـ.\nولما أخرجه ابن الجوزي في كتابه \"الموضوعات\" قال: وهذا حديث لا يشك في وضعه، ولو لم يدل عليه إلا هذِه الألفاظ الركيكة، والأشعار الرديئة والأفعال التي تنزه عنها أولئك السادة. ا. هـ.\nوذكر القصة مختصرة السمعاني في \"تفسير القرآن\" ٦/ ١١٦ ثم قال: وفي هذِه القصة خَبْط كثير تركنا ذكره. ا. هـ.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٢٨: وقد ذكر النقاش، والثعلبي، والقشيري، وغير واحد من المفسرين في قصة على، وفاطمة، وجاريتها، حديثًا لا يصح ولا يثبت ... ثم ذكره، وختمه بنقل كلام الحكيم الترمذي الذي سبق ذكره ثم قال: ومثل هذِه الأحاديث مفتعلة، فإذا صارت إلى الجهابذة رموا بها وزيفوها، وما من شيء إلا له آفة ومكيدة، وآفة الدين وكيده أكثر. ا. هـ.\nوقال أبو حيان في \"البحر المحيط\" ٨/ ٤٠٣: وذكر النقاش حكاية طويلة جدًّا ظاهرة الاختلاق ... لسفساف ألفاظها وكسر أبياتها، وسفاطة معانيها. ا. هـ. وقد ذكر بعضهم هذا الخبر مطولًا، والبعض ذكره مختصرًا.\nانظر: \"النكت والعيون\" للماوردي ٦/ ١٦٨، \"الوسيط\" للواحدي ٤/ ٤٠١، \"أسباب النزول\" للواحدي (ص ٤٧٠)، \"تفسير القرآن\" للسمعاني ٦/ ١١٦، \"معالم التنزيل\" للبغوي ٨/ ٢٩٥، \"الكشاف\" للزمخشري ٦/ ٢٧٨، \"زاد المسير\" لابن الجوزي ٨/ ٤٣٢، \"مبهمات القرآن\" للبلنسي (ص ٦٨٨)، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٢٨، \"غرائب القرآن\" للنيسابوري ٦/ ٤١٢، \"حاشية الشهاب على البيضاوي\" ٩/ ٣٥٤.","vol":"28","page":234},{"text":"وزاد ابن مهران الباهلي في هذا الحديث: فوثب النبي - ﷺ - حتى دخل على فاطمة - ﵂ -، فلما رأى ما بهم، نكب عليهم يبكي، وقال لهم: \"أنتم منذ ثلاث فيما أرى وأنا غافل عنكم\"، فهبط جبريل ﵇ بهذِه الآيات: ﴿إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا (٥) عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (٦)﴾.\nقال: هي عين في دار النبي - ﷺ - تفجر إلى دور الأنبياء ﵈ والمؤمنين.\n﴿يُوفُونَ بِالنَّذْرِ﴾ يعني: عليًّا، وفاطمة، والحسن، والحسين، وجاريتهم فضة رضوان الله تعالى عليهم ﴿وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا * وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا﴾ يقول على شهوتهم الطعام، وإيثارهم به مسكينًا من مساكين المسلمين، ويتيمًا من يتامى المسلمين، وأسيرًا من أسارى المشركين، ويقولون إذا أطعموهم ﴿إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا (٩) إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا (١٠)﴾.\nقال: والله ما قالوا لهم هذا بألسنتهم، ولكنهم أضمروه في نفوسهم (١)، فأخبر الله ﷿ بإضمارهم. يقولون: ﴿لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا﴾ فتمنون علينا به، ولكنا أعطيناكم لوجه الله تعالى، وطلب ثوابه، قال الله تعالى: ﴿فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً﴾ في الوجوه ﴿وَسُرُورًا﴾ في القلوب ﴿وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً﴾ يسكنونها\n_________\n(١) في (س): في صدور نفوسهم.","vol":"28","page":235},{"text":"﴿وَحَرِيرًا﴾ يلبسونه ويفترشونه ﴿مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا (١٣)﴾.\nقال ابن عباس - ﵄ -: بينا أهل الجنة في الجنة إذ رأوا ضوءًا كضوء الشمس، وقد أشرقت الجنان لها، فيقول أهل الجنة: يا رضوان، قال ربنا ﷿ ﴿لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا﴾ فيقول لهم رضوان ﵇: ليست هذِه بشمس ولا قمر، ولكن هذِه فاطمة وعلى ضَحِكَا ضَحْكا أشرقت الجنان من نور ضحكهما، وفيهما أنزل الله تعالى ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ﴾ إلى قوله: ﴿وَكَانَ سَعْيُكُمْ مَشْكُورًا﴾ وقد أنشدت فيه:\nأنا مولى لفتى ... أنزل فيه هل أتى (١)\nوعلى هذا القول تكون السورة مدنية (٢).\nوقد اختلف العلماء في نزول هذِه السورة، فقال مجاهد، وقتادة: هي كلها مدنية (٣).\nوقال الحسن وعكرمة: منها آية مكية (٤)، وهي (٥) قوله ﷿: ﴿وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا﴾ والباقي مدنية.\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٦.\n(٢) في مكية السورة ومدنيتها خلاف سبق بيانه في أول السورة.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩١، \"المحرر الوجيز\" لابن عطية ١٦/ ١٨٢، \"زاد المسير\" لابن الجوزي ٨/ ٤٢٧ قال: وهو قول الجمهور.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩١، \"المحرر الوجيز\" لابن عطية ١٦/ ١٨٢، \"زاد المسير\" لابن الجوزي ٨/ ٤٢٧.\n(٥) في الأصل: وهو، وما أثبت من (س) وهو الأصح لغة.","vol":"28","page":236},{"text":"وقال الآخرون: هي كلها مكية (١)، والله أعلم.\n\n<span data-type=\"title\" id=toc-6041>١٤ </span>- قول تعالى: ﴿وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا﴾ أي: قريبة منهم ظلال أشجارها (٢).\nوفي نصب دانية أوجه:\nأحدها: العطف بها على قوله متكئين (٣).\nوالثاني: على موضع قوله: ﴿لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا﴾، ويرون دانية (٤).\nوالثالث: على المدح (٥)، وأَنّثَ دانية؛ لأن الظلال جمع (٦).\nوفي قراءة عبد الله - ﵁ -: (ودانيا عليهم)، لتقدم الفعل (٧).\n_________\n(١) منهم: ابن عباس، ومقاتل، وابن يسار: ذكره السمعاني في \"تفسير القرآن\" ٦/ ١١٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٩١، وابن الجوزي في \"زاد المسير\" ٨/ ٤٢٧.\n(٢) قاله مقاتل: ذكره الطبري في \"جامع البيان\" ٢٩/ ٢١٤، والواحدي في \"الوسيط\" ٤/ ٤٠٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٦، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٦.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٦، والطبري في \"جامع البيان\" ٢٩/ ٢١٤، والأخفش في \"معاني القرآن\" ٢/ ٧٢٣، والنحاس في \"إعراب القرآن\" ٥/ ١٠٠، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٩.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢١٤، والنحاس في \"إعراب القرآن\" ٥/ ١٠٠، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٩، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٦، والزمخشري في \"الكشاف\" ٦/ ٢٧٩ - ٢٨٠.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٦، والأخفش في \"معاني القرآن\" ٢/ ٧٢٣، والنحاس في \"إعراب القرآن\" ٥/ ١٠٥، والهمداني في \"إعراب القرآن\" ٤/ ٥٨٩.\n(٦) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢١٤، وابن فورك [١٩٨/ أ].\n(٧) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٧، والطبري في \"جامع البيان\" ٢٩/ ٢١٤، =","vol":"28","page":237},{"text":"وفي حرف أبيّ - ﵁ -: (ودان)، رفعٌ على الاستئناف (١).\n﴿وَذُلِّلَتْ﴾ سخرت، وقربت (٢)، ﴿قُطُوفُهَا﴾: ثمارها (٣)، ﴿تَذْلِيلًا﴾ يأكلون من ثمارها قيامًا، وقعودًا، ومضطجعين يناولونها ويتناولونها (٤) كيف شاؤوا، وعلى أي حال كانوا (٥).\n[٣٣٢٤] أخبرنا عبد الله بن حامد بن محمد (٦)، قال: حدثنا حامد ابن محمد (٧)، قال: حدثنا موسى بن إسحاق (٨)، قال: حدثنا أبي (٩)،\n_________\n= والنحاس في \"إعراب القرآن\" ٥/ ١٠١، والعكبري في \"إعراب الشواذ\" ٢/ ٦٥٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٤، وهي قراءة غير متواترة.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٦، والطبري في \"جامع البيان\" ٢٩/ ٢١٤، والنحاس في \"إعراب القرآن\" ٥/ ١٠١، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٧) وابن عطية في \"المحرر الوجيز\" ٥/ ٤١١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٧، وهي قراءة غير متواترة.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٧، \"لباب التأويل\" للخازن ٤/ ٣٧٩.\n(٣) انظر: \"جامع البيان\" للطبري ٢٩/ ٢١٤، \"معالم التنزيل\" للبغوي ٨/ ٢٩٦، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٧، \"لباب التأويل\" للخازن ٤/ ٣٧٩.\n(٤) في (س): تناولونها ويتناقلونها.\n(٥) قاله البراء بن عازب: أخرجه الفريابي، وسعيد بن منصور، وابن أبي شيبة في \"المصنف\" ١٣/ ٩٤ (١٣٢)، وهناد بن السري في \"الزهد\" ١/ ٩٢، والحاكم في \"المستدرك\" ٢/ ٥٥٥، وصححه، ووافقه الذهبي، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٨٦ لعبد بن حميد، وابن المنذر، وابن أبي حاتم، وابن مردويه أيضًا، والبيهقي في \"البعث والنشور\" (ص ١٧٣ - ١٧٤) (٣١٢ - ٣١٣).\n(٦) الوزان، لم يذكر بجرح أو تعديل.\n(٧) أبو علي الهروي، ثقة صدوق.\n(٨) أبو بكر الأنصاري الخطمي، ثقة.\n(٩) إسحاق بن موسى، ثقة متقن.","vol":"28","page":238},{"text":"قال: حدثنا سفيان (١)، عن ابن أبي نجيح (٢)، عن مجاهد (٣) قال: أرض الجنة من ورق، وترابها مسك، وأصول شجرها ذهب، وورق أفنانها لؤلؤ، وزبرجد، وياقوت، والثمر تحت ذلك، فمن أكل قائمًا لم يؤذه، ومن أكل قاعدًا لم يؤذه، ومن أكل مضطجعًا لم يؤذه، فذلك قوله ﷿: ﴿وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا﴾ (٤).\n\n<span data-type=\"title\" id=toc-6042>١٥ </span>- ﴿وَيُطَافُ عَلَيْهِمْ بِآنِيَةٍ مِنْ فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا (١٥)﴾.\n\n<span data-type=\"title\" id=toc-6043>١٦ </span>- ﴿قَوَارِيرَ مِنْ فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا (١٦)﴾\nقال المفسرون: أراد بياض الفضة في صفاء القوارير، فصفاؤها صفاء الزجاج، وهي من فضة (٥).\n_________\n(١) ابن عيينة، ثقة حافظ فقيه إمام حجة إلا أنه تغير بأخرة، وكان ربما دلس.\n(٢) يسار المكي، ثقة رمي بالقدر، وربما دلس.\n(٣) ثقة، إمام في التفسير والعلم.\n(٤) [٣٣٢٤] الحكم على الإسناد:\nرجاله ثقات خلا، شيخ المصنف، لم أجد فيه جرحًا ولا تعديلًا.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١٣/ ٩٤ (١)، وسعيد بن منصور، وابن المنذر، والبيهقي كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٧، وذكره ابن عطية في \"المحرر الوجيز\" ١٦/ ١٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٧ عن مجاهد.\n(٥) قاله: ابن عباس، والشعبي، ومجاهد، والحسن، وقتادة: ابن عباس:\nأخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٥، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٧، والبيهقي في \"البعث والنشور\" (ص ١٨٤) (٣٤٣) باب ما جاء في لباس أهل الجنة.","vol":"28","page":239},{"text":"[٣٣٢٥] أخبرنا محمد بن عبد الله بن حمدون (١)، قال: أخبرنا مكي بن عبدان (٢)، قال: حدثنا عبد الرحمن بن بشر (٣)، قال: حدثنا سفيان (٤) [ح].\n[٣٣٢٦] وأخبرنا عبد الله بن حامد (٥)، قال: حدثنا محمد بن حمدويه (٦)، قال: حدثنا محمود بن آدم (٧)، قال: حدثنا سفيان (٨)، عن عمرو (٩)، عن عكرمة (١٠)، عن ابن عباس - ﵄ - في قوله ﷿:\n_________\n= الشعبي: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٠، والسمعاني في \"تفسير القرآن\" ٦/ ١١٨.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٥، وذكره الواحدي في \"الوسيط\" ٤/ ٤٠٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٦ ولم ينسباه.\nالحسن: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٦، وذكره الواحدي في \"الوسيط\" ٤/ ٤٥٣ ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٧، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٧، والطبري في \"جامع البيان\" ٢٩/ ٢١٥.\n(١) أبو سعيد النيسابوري لم أجد فيه جرحًا ولا تعديلًا.\n(٢) المحدث الثقة، المتقن.\n(٣) ابن الحكم العبدي، ثقة.\n(٤) ابن عيينة، ثقة حافظ فقيه إمام حجة، تغير حفظه بأخرة، وكان ربما دلس، وكان أثبت الناس في عمرو بن دينار.\n(٥) الوزان لم يذكر بجرح أو تعديل.\n(٦) أبو نصر المطوعي، الإمام المحدث.\n(٧) المروزي، صدوق.\n(٨) ابن عيينة، ثقة حافظ فقيه إمام حجة، تغير حفظه بأخرة، وكان ربما دلس، وكان أثبت الناس في عمرو بن دينار.\n(٩) ابن دينار، ثقة، ثبت.\n(١٠) ثقة ثبت عالم بالتفسير.","vol":"28","page":240},{"text":"﴿قَوَارِيرَا (١٥) قَوَارِيرَ مِنْ فِضَّةٍ﴾ قال: لو أخذت فضة من فضة الدنيا وضربتها حتى جعلتها (١) مثل جناح الذباب، لم ير الماء من ورائها، ولكن قوارير الجنة ببياض الفضة في صفاء القارورة (٢).\nوقال الكلبي، والثمالي: إن الله تعالى جعل قوارير كل قوم من تراب أرضهم، وإن تراب الجنة من فضة، فجعل من تلك الفضة قوارير يشربون فيها (٣).\n﴿قَدَّرُوهَا تَقْدِيرًا﴾ على قدر ريهم، لا تزيد، ولا تنقص (٤).\n_________\n(١) في (س): صارت.\n(٢) [٣٣٢٥ - ٣٣٢٦] الحكم على الإسناد:\nرجاله ثقات، خلا شيخي المصنف، لم يذكرا بجرح أو تعديل.\nتخريج الأثر:\nرواه عبد الرزق في \"تفسير القرآن\" ٢/ ٣٣٨، و\"المصنف\"، عن سفيان بن عيينة، عن عمرو.\nورواه البيهقي في \"البعث والنشور\" (ص ١٨٥) (٣٤٨) باب: ما جاء في لباس أهل الجنة، وسعيد بن منصور كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٧ من طريق عروة.\nكلاهما (عمرو بن دينار، وعروة) عن عكرمة، عن ابن عباس به.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٠ عن ابن عباس نحوه، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٦، والخازن في \"لباب التأويل\" ٤/ ٣٧٩، الطبري في \"جامع البيان\" ٢٩/ ٢١٦، ولم ينسبه.\n(٤) وقاله قتادة، وابن جبير، وابن زيد:\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٧، والطبري في \"جامع البيان\" ٢٩/ ٢١٧.\nابن جبير: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٧، وذكره الواحدي في \"الوسيط\" ٤/ ٤٠٣، ولم ينسبه.","vol":"28","page":241},{"text":"وقال الربيع (١) والقرطبي (٢): على قدر ملء الكف.\nوقرأ العامة: بفتح القاف والدال (٣) أي: قَدَّرها لهم السُّقاة الذين يطوفون بها عليهم (٤).\n[٣٣٢٧] أخبرنا ابن فنجويه (٥)، قال: حدثنا عبيد الله بن محمد شنبة (٦)، قال: حدثنا أبو حامد المستملي (٧)، قال: حدثنا محمد بن حاتم الزَّمي (٨)، قال: حدثنا هشيم (٩)، قال أخبرنا إسماعيل بن\n_________\n= ابن زيد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٧، وذكره الواحدي في \"الوسيط\" ٤/ ٤٠٣، ولم ينسبه.\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤١٢، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢٥٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٧ عن ابن عباس، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٠ عن الضحاك، والسمعاني في \"تفسير القرآن\" ٦/ ١١٨، ولم ينسبه.\n(٣) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢١٧ واختاره، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٩. وهي القراءة المتواترة.\n(٤) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢١٧، والواحدي في \"الوسيط\" ٤/ ٤٠٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٦، والزمخشري في \"الكشاف\" ٦/ ٢٨٠.\n(٥) ثقة صدوق، كثير الرواية للمناكير.\n(٦) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٧) أحمد بن جعفر، لم يذكر بجرح أو تعديل.\n(٨) في (س): بياض غير واضح، وهو أبو جعفر المؤدب، ثقة.\n(٩) ابن بشير الواسطي، ثقة ثبت كثير التدليس والإرسال الخفي.","vol":"28","page":242},{"text":"سالم (١)، عن الشعبي (٢) قال: سمعته (٣) قرأها: (قدِّروها) بضم القاف وكسر الدال (٤)، أي: قدرت عليهم فلا زيادة فيها ولا نقصان (٥).\nقال: وسمعت غيره يقول: قدروها في أنفسهم فأتتهم على ما قدروها لا تزيد ولا تنقص (٦).\n\n<span data-type=\"title\" id=toc-6044>١٧ </span>- قول تعالى: ﴿وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلًا (١٧)﴾\n_________\n(١) الأسدي، روى عن الشعبي وحبيب بن أبي ثابت، روى عنه ابنه يحيى والعلاء بن المسيب وآخرون وثقه غير واحد، قال ابن حجر: ثقة ثبت.\nانظر \"تهذيب الكمال\" للمزي ٣/ ٩٨، \"تقريب التهذيب\" لابن حجر (٤٤٧).\n(٢) عامر بن شراحيل، ثقة مشهور فقيه فاضل.\n(٣) في (س): سمعت من.\n(٤) [٣٣٢٧] الحكم على الإسناد:\nرجاله ثقات، خلا ابن شنبة والمستملي، لم يذكرا بجرح أو تعديل.\nالتخريج:\nالقراءة أخرجها عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٧، وذكرها الفراء في \"معاني القرآن\" ٣/ ٢١٧، والطبري في \"جامع البيان\" ٢٩/ ٢١٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٢، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٩، وأبو حيان في \"البحر المحيط\" ٨/ ٣٨٩، وهي قراءة غير متواترة.\n(٥) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢١٧ واختاره، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٦.\n(٦) قاله الحسن: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٠، والزمخشري في \"الكشاف\" ٦/ ٢٨٠ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٨/ ٤٣٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٣٩.","vol":"28","page":243},{"text":"يُشوق ويُطرب من غير لذع (١).\nوالعرب تستحب الزنجبيل (٢). قال شاعرهم:\nكأنَّ جنيًا من الزنجبيل ... بات بفيها وأريا مُشارا (٣)\nوقيل: هو عين في الجنة يوجد منها طعم الزنجبيل (٤).\nقال قتادة: يشربها المقربون صرفًا، وتمزج لسائر أهل الجنة (٥).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٦.\n(٢) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٦٠، والنحاس في \"إعراب القرآن\" ٥/ ١٠٢، والماوردي في \"النكت والعيون\" ٦/ ١٧٠، والواحدي في \"الوسيط\" ٤/ ٤٠٣.\nوالزنجبيل: قال الدينوري: نبت في أرض عمان عروق تسري وليس بشجر، يؤكل رطبًا، وأجوده ما يحمل من بلاد الصين، كانت العرب تحبه؛ لأنه يوجب لذعًا في اللسان إذا مزج بالشراب فيتلذذون به.\nانظر: \"البحر المحيط\" لأبي حيان ١٠/ ٣٥٧.\n(٣) البيت للأعشى في \"ديوانه\" (ص ١٥٩)، \"تاج العروس\" للزبيدي ١٢/ ٢٥٣، \"لسان العرب\" لابن منظور ٤/ ٤٣٤.\nوالأرى: العسل، وشار العسل: جمعه.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٢٨.\n(٤) قاله مجاهد: ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٧، والطبري في \"جامع البيان\" ٢٩/ ٢١٨، والماوردي في \"النكت والعيون\" ٦/ ١٧٠، والسمعاني في \"تفسير القرآن\" ٦/ ١١٨، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢١٨، والسمعاني في \"تفسير القرآن\" ٦/ ١١٩ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٤٠.","vol":"28","page":244},{"text":"<span data-type=\"title\" id=toc-6045>١٨ </span>- ﴿عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلًا (١٨)﴾\nقال قتادة: سلسة منقادة لهم يصرفونها حيث شاؤوا (١).\nوقال مجاهد: حديدة الجرية (٢).\nوقال يمان: طيبة الطعم والمذاق (٣).\nتقول العرب: هذا شراب سلسل وسلسال وسلسبيل (٤).\nوقال أبو العالية (٥)، ومقاتل بن حيان (٦): سميت سلسبيلا؛ لأنه تسيل عليهم في الطرق، وفي منازلهم تنبع من أصل العرش من جنة\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٨، والطبري في \"جامع البيان\" ٢٩/ ٢١٨، وذكره ابن فورك [١٩٨/ ب] ولم ينسبه، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٧١.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٨، وسعيد بن منصور، وهناد في \"الزهد\" ١/ ٩٠، والطبري في \"جامع البيان\" ٢٩/ ٢١٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٨٨ لعبد بن حميد، وابن المنذر أيضًا، والبيهقي في \"البعث والنشور\" (ص ١٧٦) (٣٢١).\n(٣) يمان هو: ابن رئاب. والقول لم أقف عليه.\n(٤) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٦٠، والنحاس في \"إعراب القرآن\" ٥/ ١٠٢، والماوردي في \"النكت والعيون\" ٦/ ١٧٠، والسمعانى في \"تفسير القرآن\" ٦/ ١١٨.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٧، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٤١، \"اللباب\" لابن عادل الدمشقي ٢٠/ ٣٨.\n(٦) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٧١، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٤١، والخازن في \"لباب التأويل\" ٤/ ٣٨٠ ولم ينسبه.","vol":"28","page":245},{"text":"عدن إلى أهل الجنان، وشراب الجنة على برد الكافور، وطعم الزنجبيل، وريح المسك.\nومعثى (تسمى): تُوصف؛ لأن أكثر العلماء على أن السلسبيل صفة لا اسم (١).\n\n<span data-type=\"title\" id=toc-6046>١٩ </span>- ﴿وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَنْثُورًا (١٩)﴾ (٢).\n\n<span data-type=\"title\" id=toc-6047>٢٠ </span>- ﴿وَإِذَا رَأَيْتَ ثَمَّ﴾ يعني: الجنة (٣)\n﴿رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا﴾: وهو أن أدناهم منزلة ينظر في ملكه مسيرة ألف عام، يرى أقصاها (٤) كما يرى أدناها (٥).\nوقيل: هو استئذان الملائكة عليهم (٦).\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٧، والأخفش في \"معاني القرآن\" ٢/ ٧٢٣، والطبري في \"جامع البيان\" ٢٩/ ٢١٩ - ٢٢٠ واختاره، والزجاج في \"معاني القرآن\" ٥/ ٢٦١.\n(٢) قال القاضي: هذا من التشبيه العجيب؛ لأن اللؤلؤ إذا كان متفرقًا يكون أحسن في المنظر لوقوع شعاع بعضه على البعض فيكون مخالفًا للمجتمع منه.\nانظر: \"اللباب\" لابن عادل الدمشقي ٢٠/ ٤١.\n(٣) انظر: \"جامع البيان\" للطبري ٢٩/ ٢٢١، \"معاني القرآن\" للزجاج ٥/ ٢٦١، \"النكت والعيون\" للماوردي ٦/ ١٧١، \"الوسيط\" للواحدي ٤/ ٤٠٤، \"معالم التنزيل\" للبغوي ٨/ ٢٩٧.\n(٤) في (س): أقصارها.\n(٥) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٢١، والبغوي ٨/ ٢٩٧، والزمخشري في \"الكشاف\" ٦/ ٢٨٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٣.\n(٦) قاله مجاهد وسفيان:\nمجاهد: أخرجه عبد بن حميد كان في \"الدر المنثور\" للسيوطي ٦/ ٤٨٨، =","vol":"28","page":246},{"text":"وقيل: ملكًا لا زوال له (١).\nقال أبو بكر الوراق: ملك لا يعقبه هلك (٢).\nوقال محمد بن علي الترمذي: يعني التكوين، إذا أراد شيئًا كان (٣).\n\n<span data-type=\"title\" id=toc-6048>٢١ </span>- ﴿عَالِيَهُمْ ثِيَابُ سُنْدُسٍ﴾\nقرأ قتادة (٤)، ومجاهد (٥)، وابن سيرين (٦)،\n_________\n= والطبري في \"جامع البيان\" ٢٩/ ٢٢١، والبيهقي في \"البعث والنشور\" (ص ٢٢٢) (٤٤٦).\nسفيان: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢١، وذكره ابن فورك [١٩٨/ ب] وذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٢ ولم ينسبه.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٢٩٧، والزمخشري في \"الكشاف\" ٦/ ٢٨٢، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢٥٢، والخازن في \"لباب التأويل\" ٤/ ٣٨٠.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٤٣، والألوسي في \"روح المعاني\" ٢٩/ ١٦١، ولم ينسبه.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٤٠، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٣٨، والألوسي في \"روح المعاني\" ١٦/ ٢٧٧.\n(٤) ذكره الهذلي في \"الكامل في القراءات الخمسين\" [٢٤٦/ ب] وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٣، وأبو حيان في \"البحر المحيط\" ٨/ ٣٩١، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦١٩.\n(٥) ذكره ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٦)، والهذلي في \"الكامل في القراءات الخمسين\" [٢٤٦/ ب] وابن عطية في \"المحرر الوجيز\" ١٦/ ١٩٢، وأبو حيان في \"البحر المحيط\" ٥/ ٣٩١، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٤٣.\n(٦) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٦)، \"المحرر الوجيز\" لابن =","vol":"28","page":247},{"text":"وعون (١) العقيلي، وابن محيصن (٢)، وأبو جعفر يزيد بن قعقاع (٣)، ونافع (٤)، والأعمش (٥)، وحمزة (٦)، وأيوب (٧): ﴿عَالِيَهُمْ﴾ بتسكين الياء، على أنه اسم موصوف بالفعل، يقول: أعلاهم فهو عاليهم.\n_________\n= عطية ٥/ ٤١٣، \"البحر المحيط\" لأبي حيان ٥/ ٣٩١، \"الدر المصون\" للسمين الحلبي ١٠/ ٦١٩، \"اللباب\" لابن عادل الدمشقي ٢٠/ ٤٣.\n(١) في الأصل، (س): عوف، وما أثبته من كتب التراجم والرجال. والقراءة لم أقف عليها.\n(٢) ذكره الهذلي في \"الكامل في القراءات الخمسين\" [٢٤٦/ ب] وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٤٣، وأبو حيان في \"البحر المحيط\" ٥/ ٣٩١، والدمياطي في \"إتحاف فضلاء البشر\" (ص ٤٢٩).\n(٣) انظر: \"إعراب القرآن\" للنحاس ٥/ ١٠٣، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٩)، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٦، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٢٩).\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٤)، \"إعراب القرآن\" للنحاس ٥/ ١٠٣، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٩)، \"التذكرة\" لابن غلبون ٢/ ٦٠٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٤.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٤)، \"إعراب القرآن\" للنحاس ٥/ ١٠٣، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٨٩).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢١٩، \"إعراب القرآن\" للنحاس ٥/ ١٠٣، \"التذكرة\" لابن غلبون ٢/ ٦٠٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٤، \"الكنز في القراءات العشر\" لابن الوجيه (ص ٢٥٨).\n(٧) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٦/ ب].","vol":"28","page":248},{"text":"واختاره أبو عبيد (١) اعتبارًا بقراءة ابن مسعود - ﵁ -: (عاليتهم) (٢) وبتفسير ابن عباس - ﵄ -، قال: أما رأيت الرجل عليه ثياب تعلوها أفضل منها (٣).\nوقرأ الباقون (٤): بنصب الياء على الصفة أي: فوقهم، وهو نصب على الظرف.\nوقيل: هو كقوله ﴿لَاهِيَةً قُلُوبُهُمْ﴾ (٥) وقد مضى فيما ذكرنا تقديم الصفة على الموصوف.\nوقيل: معناه عاليًا لهم ثيابها كقوله: ﴿هَدْيًا بَالِغَ الْكَعْبَةِ﴾ (٦)\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٤٣، \"فتح القدير\" للشوكاني ٥/ ٤٠٦.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢١٩، \"جامع البيان\" للطبري ٢٩/ ٢٢٢، \"معاني القرآن\" للزجاج ٥/ ٢٦١، \"إعراب القرآن\" للنحاس ٥/ ١٠٤، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٣، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٤٣، \"البحر المحيط\" لأبي حيان ١٠/ ٣٦٦، وهي قراءة غير متواترة.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٤٠.\n(٤) كعاصم، وأبي عمرو، وابن كثير.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٦٤)، \"الحجة\" لابن خالويه (ص ٣٥٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩١)، \"التذكرة\" لابن غلبون ٢/ ٦٠٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٤.\nقال الطبري في \"جامع البيان\" ٢٩/ ٢٢٢: والصواب من القول في ذلك عندي أنهما قراءتان معروفتان متقاربتا المعنى فبأيتهما قرأ القارئ فمصيب.\n(٥) الأنبياء: ٣.\n(٦) المائدة: ٩٥.","vol":"28","page":249},{"text":"ونحوها (١).\n﴿خُضْرٌ وَإِسْتَبْرَقٌ﴾: اختلف القراء فيهما: قرأ ابن كثير (٢)، وأبو بكر (٣)، والمفضل (٤) (خُضَرٍ) بالخفض على نعت السندس، و(استبرقٌ) بالرفع على نعت الثياب.\nوقرأ أبو جعفر (٥)، وابن عامر (٦)، وأبو عمرو (٧)، ويعقوب (٨):\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٣٤، \"الدر المصون\" للسمين الحلبي ١٠/ ٦١٦، \"اللباب\" لابن عادل الدمشقي ٢٠/ ٤٢.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"التذكرة\" لابن غلبون ٢/ ٦٠٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٠٦ - ٣٥٥.\n(٣) المصدر السابق.\n(٤) انظر: \"التذكرة\" لابن غلبون ٢/ ٦٠٨.\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"جامع البيان\" للطبري ٢٩/ ٢٢٢، \"إعراب القرآن\" للنحاس ٥/ ١٠٤، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠).\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"التذكرة\" لابن غلبون ٢/ ٦٠٨ - ٦٠٩، \"التيسير\" (ص ١٧٦).\n(٧) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"التذكرة\" لابن غلبون ٢/ ٦٠٨ - ٦٠٩، \"التيسير\" للداني (ص ١٧٦).\n(٨) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٢٥، \"المهذب\" د. محسن (ص ٣١٦)، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠).\nومعنى ضده: أي خضر بالرفع، واستبرق: بالخفض.","vol":"28","page":250},{"text":"بضده، واختاره أبو عبيد (١)، وأبو حاتم (٢).\nوقرأ نافع (٣)، وأيوب (٤)، وحفص (٥): كلاهما بالرفع.\nوقرأ يحيى بن وثاب (٦)، والأعمش (٧)، وحمزة (٨)، والكسائي (٩) وخلف (١٠): كلاهما بالجر.\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٤٤، \"فتح القدير\" للشوكاني ٥/ ٤٠٧.\n(٢) السابق.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"التذكرة\" لابن غلبون ٢/ ٦٠٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٥، \"التيسير\" للداني (ص ١٧٦).\n(٤) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٧/ أ].\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٩٠)، \"التذكرة\" لابن غلبون ٢/ ٦٠٨، \"الكشف\" لمكي ٢/ ٣٥٥، \"التيسير\" للداني (ص ١٧٦).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢١٩، \"الجامع لأحكام القرآن\" ١٩/ ١٤٤.\n(٧) انظر: \"جامع البيان\" للطبري ٢٩/ ٢٢٢، \"إعراب القرآن\" للنحاس ٥/ ١٠٤، \"المحرر الوجيز\" لابن عطية ١٦/ ١٩٢، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٤٤، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠).\n(٨) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"التذكرة\" لابن غلبون ٢/ ٦٠٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٥، \"التيسير\" للداني (ص ١٧٦).\n(٩) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"التذكرة\" لابن غلبون ٢/ ٦٠٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٥.\n(١٠) انظر: \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٩٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٦، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠).","vol":"28","page":251},{"text":"﴿وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا﴾ طاهرًا من الأقذار والأقذاء (١)، لم تدنسه الأيدي، ولم تدنسه الأرجل كخمر الدنيا (٢)، وقال أبو قلابة (٣) وإبراهيم (٤): يعني أنه لا يصير بولًا نجسًا، ولكنه يصير رشحًا في أبدانهم كريح المسك، وإن الرجل من أهل الجنة تقسم له شهوة مائة رجل من أهل الدنيا، وأكلهم، ونهمتهم؛ فإذا أكل ما شاء سقي شرابًا طهورًا فيطهر بطنه، ويصير ما أكله رشحًا، يخرج من جلده أطيب ريحًا من المسك الأذفر ويضم بطنه وتعود شهوته.\nوقيل: يطهرهم من الذنوب، والأدناس، والأنجاس، ويرشحهم للجنة (٥).\nوقال جعفر (٦): يطهرهم به عن كل شيء سواه (٧)، إذ لا طاهر من\n_________\n(١) في (س): والأقراء. وهو تحريف.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢١٩، والزجاج في \"معاني القرآن\" ٥/ ٢٦٣، والنحاس في \"إعراب القرآن\" للنحاس ٥/ ١٠٦، والواحدي في \"الوسيط\" ٤/ ٤٠٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٢١.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٨، والطبري في \"جامع البيان\" ٢٩/ ٢٢٣، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٨٩، وذكره الواحدي في \"الوسيط\" ٤/ ٤٠٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٢١.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٢ - ٢٢٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٨٩ لابن أبي شيبة، وعبد بن حميد، وابن المنذر أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٢، والواحدي في \"الوسيط\" ٤/ ٤٠٥.\n(٥) لم أجده.\n(٦) في (س): أبو جعفر.\n(٧) في (س): سوء.","vol":"28","page":252},{"text":"تدنس بشيء من الأكوان (١).\nوقال أبو سليمان الداراني: سقاهم ربهم على حاشية بساط الود، فأزواهم من صحبة الخلق، وأراهم رؤية الحق، ثم أقعدهم على منابر القدس، وحيّاهم بتحف المزيد، وأمطر عليهم مطر التأبيد، فسالت عليهم أودية الشوق، فكفاهم هموم الفرقة، وحياهم بسرور القربة (٢).\n[٣٣٢٨] وسمعت أبا القاسم الحبيبي (٣) يقول: سمعت أبا عبد الله محمد بن عبيد الله الشاشي (٤) يقول: سمعت الحسن بن علويه الدامغاني (٥) يقول: سئل أبو يزيد البسطامي (٦) ﵀ عن قوله: ﴿وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا﴾ قال: طهرهم به عن محبة غيره، ثم قال: إن لله تعالى شرابًا ادخره لأفضل عباده، يتولى سقيهم، فإذا شربوا؛ طاشوا، وإذا طاشوا طاروا، وإذا طاروا وصلوا، وإذا وصلوا اتصلوا (٧) فهم ﴿فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ (٥٥)﴾ [القمر: ٥٥] (٨).\n_________\n(١) ذكره السلمي في \"حقائق التفسير\" [٣٥٦/ أ].\n(٢) ذكره السلمي في \"حقائق التفسير\" [٣٥٦/ أ]. وهذا من جنس كلام الصوفية الذي ينبغي تجنبه في تفسير كلام الله تعالى.\n(٣) الحبيبي: قيل كذبه الحاكم.\n(٤) في (س): الشاسي، لم أجده.\n(٥) أبو محمد البغدادي القطان، ثقة.\n(٦) طيفور بن عيسى، قال الذهبي: قل ما روى، وله كلام نافع.\n(٧) في (س): فإذا شربوا طابوا، فإذا طابوا طربوا، فإذا طربوا طاشوا، فإذا طاشوا عاشوا، وإذا عاشوا طاروا، وإذا طاروا وصلوا، وإذا وصلوا اتصلوا.\n(٨) [٣٣٢٨] الحكم على الإسناد:\nضعيف، شيخ المصنف، قيل كذبه الحاكم وشيخه لم أجده. =","vol":"28","page":253},{"text":"[٣٣٢٩] وسمعت أبا عبد الرحمن السلمي (١) يقول: سمعت أبا بكر الرازي (٢) يقول: سمعت طيب الحمال (٣) يقول: صليت خلف سهل (٤) بن عبد الله، العتمة، فقرأ قوله: ﴿وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا﴾ فجعل يحرك فمه كأنه يمص شيئًا، فلما فرغ من صلاته، قيل له: أتشرب أم تقرأ؟ فقال: والله لو لم أجد لذة عند قراءته كاللذة عند شربه ما قرأته (٥).\n[٣٣٣٠] وأخبرنا الحسين بن محمد بن الحسين الحديثي (٦)، قال: حدثني هارون بن محمد بن هارون (٧)، قال:\n_________\n= التخريج:\nذكره الألوسي في \"روح المعاني\" ٢٩/ ١٦٤، ولم أجده عند غيره حسب اطلاعي.\n(١) تكلموا فيه، وليس بعمدة.\n(٢) أحمد بن علي، عالم العراق، صاحب التصانيف.\n(٣) لم أجده.\n(٤) في الأصل، (س): سهيل، وما أثبته الصحيح من كتب التراجم والرجال، وهو أبو محمد التستري، صوفي زاهد.\n(٥) [٣٣٢٩] الحكم على الإسناد:\nضعيف، فيه شيخ المصنف متكلم فيه وليس بعمدة وفيه من لم أجده ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nالقول: ذكره السلمي في \"حقائق التفسير\" [٣٥٦/ أ] والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٤٥.\n(٦) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٧) لم أجده.","vol":"28","page":254},{"text":"حدثنا حازم بن يحيى الحلواني (١)، قال: حدثنا محمد بن عبد الله بن عمار الموصلي (٢)، قال: حدثنا عفيف بن سالم (٣)، عن أيوب بن عتبة (٤)، عن عطاء (٥)، عن ابن عمر - ﵄ - قال: جاء رجل من الحبشة إلى النبي - ﷺ - يسأله، فقال له رسول الله - ﷺ -: \"سَلْ واستفهم\"، فقال: يا رسول الله، فضلتم علينا بالصور، والألوان، والنبوة، أفرأيت إن آمنت بمثل ما آمنت، وعملت بمثل ما عملت به؛ أني لكائن معك في الجنة؟ قال: \"نعم\"، قال (٦) النبي - ﷺ -: \"والذي نفسي بيده ليرى بياض كل أسود في الجنة من مسيرة ألف عام\"، ثم قال رسول الله - ﷺ -: \"من قال: لا إله إلا الله كان له بها عهد عند الله، ومن قال: سبحانه الله وبحمده (٧)، كتبت له مائة ألف حسنة وأربعة وعشرون ألف حسنة\". قال رجل: كيف نهلك بعدها يا رسول الله. قال: \"إن الرجل ليأتي يوم القيامة بالعمل (٨) لو وضع على جبل لأثقله\"، ثم قال: \"فتقوم النعمة من نعم الله تعالى،\n_________\n(١) صدوق.\n(٢) أبو جعفر المخرمي، ثقة حافظ.\n(٣) أبو عمر البجلي، صدوق.\n(٤) أبو يحيى ضعيف.\n(٥) ابن أبي رباح، ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٦) في (س): ثم قال.\n(٧) في (س): سبحان الله العظيم وبحمده.\n(٨) في (س): بعمل.","vol":"28","page":255},{"text":"فتكاد أن تستنفذ ذلك كله، إلا أن يتطوّل (١) الله عز وججل برحمته\".\nثم نزلت: ﴿هَلْ أَتَى عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا (١)﴾ إلى قوله: ﴿وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا﴾ الآيات.\nقال الحبشي: وإن عيني لتريان ما ترى عيناك في الجنة؟ قال النبي - ﷺ -: \"نعم\"، فاستبكى (٢) الحبشي حتى فاضت نفسه، فقال ابن عمر - ﵄ -: لقد رأيت رسول الله - ﷺ - يدليه في حفرته بيديه (٣).\n_________\n(١) في (س): ينظر.\n(٢) في (س): فاشتكى، وهو تحريف.\n(٣) [٣٣٣٠] الحكم على الإسناد:\nضعيف فيه هارون بن محمد لم أجده، وأيوب بن عتبة، ضعيف.\nالتخريج:\nمدار الحديث على محمد بن عبد الله بن عمار الموصلي، ويرويه عنه ثلاثة:\nرواه المصنف من طريق حازم بن يحيى الحلواني، والطبراني في \"المعجم الكبير\" ١٢/ ٤٣٦ (١٣٥٩٥) عن علي بن عبد العزيز، وفي \"المعجم الأوسط\" ٢/ ١٦١ (٥٨١) عن أحمد.\nثلاثتهم: حازم، وعلي بن عبد العزيز، وأحمد عن محمد بن عمار، عن عفيف بن سالم، عن أيوب بن عتبة، عن عطاء، عن ابن عمر مرفوعًا.\nقال الطبراني: لم يرو هذا الحديث عن عطاء إلا أيوب، تفرد به عفيف، ولا يروى عن ابن عمر إلا بهذا الإسناد.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢١٥: غريب جدًّا.\nوقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٤٢٣: فيه أيوب بن عتبة وهو ضعيف.\nوالحديث أخرجه ابن مردويه، وابن عساكر في \"تاريخ دمشق\" ٣٤/ ٦٥.\nورواه ابن وهب كما في \"فتح القدير\" للشوكاني ٥/ ٣٩٧ عن ابن زيد مرفوعًا مرسلًا.","vol":"28","page":256},{"text":"<span data-type=\"title\" id=toc-6049>٢٢ </span>- قوله تعالى: ﴿إِنَّ هَذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا (٢٢)﴾.\n\n<span data-type=\"title\" id=toc-6050>٢٣ </span>- ﴿إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنْزِيلًا (٢٣)﴾.\nقال ابن عباس - ﵄ -: متفرقًا آية بعد آية، ولم ينزل جملة، فلذلك قال نزلنا (١).\n\n<span data-type=\"title\" id=toc-6051>٢٤ </span>- ﴿فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا (٢٤)﴾\nيعني: وكفورا الألف: صلة (٢).\nقال الفراء: أو (٣) بمعنى لا (٤). كقول الشاعر:\nلا وجد ثكلى كما وجدت ... ولا وجد عجول أضلعها ربع\nأو وجد شيخ أضل ناقته ... يوم توافي الحجيج فاندفعوا (٥)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٨، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٤٧، في \"لباب التأويل\" للخازن ٤/ ٣٨٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٨.\n(٣) في (س): و.\n(٤) \"معاني القرآن\" ٣/ ٢١٩ - ٢٢٠، وذكره الطبري في \"جامع البيان\" ٢٩/ ٢٢٤، والنحاس في \"إعراب القرآن\" ٥/ ١٠٧.\n(٥) البيتان منسوبان لمالك بن حريم في \"الأمالي\" لأبي على القالي ٢/ ٢٣، وهو بلا نسبة في \"الأزْهية\" للهروي (ص ١٢٠)، \"الجنى الداني\" لابن قاسم المرادي (ص ٢٣٠).\nوالعجول من النساء والإبل: الواله التي فقدت ولدها، سميت بذلك؛ لعجلتها وذهابها جزعًا وهي هنا الناقة. انظر: \"لسان العرب\" لابن منظور ١١/ ٤٢٧.","vol":"28","page":257},{"text":"أراد ولا وجد شيخ.\nقال قتادة: الآثم الكفور: الذي نهى الله تعالى نبيه ﵇ عن طاعته: أبو جهل؛ لما فُرضت على النبي - ﷺ - الصلاة، وهو يومئذ بمكة نهاه أبو جهل عنها وقال: لئن رأيت محمدًا - ﷺ - يصلي لأطأن عنقه، فأنزل الله تعالى هذِه الآية (١).\nوقال مقاتل: ﴿وَلَا تُطِعْ مِنْهُمْ﴾ يعني: مشركي مكة ﴿آثِمًا﴾ يعني: عتبة بن ربيعة، قال للنبي - ﷺ -: إن كنت صنعت ما صنعت من أجل النساء، فقد علمت قريش أن بناتي من أجملها بنات، فأنا أزوجك ابنتي، وأسوقها إليك بغير مهر، فارجع عن هذا الأمر (٢).\n_________\n= والربع -كمفر- الفصيل ينتج في الربيع، وهو أول النتاج.\nانظر: \"لسان العرب\" لابن منظور ٨/ ١٠٥.\nوالثكلى: التي فقدت ولدها أو أخاها أو زوجها.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٨٩.\nوالوجد: الحزن. انظر: \"لسان العرب\" لابن منظور ٣/ ٤٤٦.\nوأصلها: فقدته وذهب عنها، لا تدري أين أخذ، وأضل ناقته: يقال: أضل البعير والفرس: ذهبا عنه.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٩، والطبري في \"جامع البيان\" ٢٩/ ٢٢٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٠ لعبد بن حميد، وابن المنذر أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٠٧، والبلنسي في \"مبهمات القرآن\" ٢/ ٦٦٩.\n(٢) ذكر الواحدي في \"الوسيط\" ٤/ ٤٠٦ ولم ينسبه، والسمعاني في \"تفسير القرآن\" ٦/ ١٢٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٩، والزمخشري في \"الكشاف\" ٦/ ٢٨٤.","vol":"28","page":258},{"text":"﴿أَوْ كَفُورًا﴾ يعني: الوليد بن المغيرة، قال للنبي - ﷺ -: يا محمد إن كنت صنعت ما صنعت من أجل المال، فقد علمت قريش أني من أكثرهم مالا، فأنا أعطيك من المال حتى ترضى، فارجع عن هذا الأمر. فأنزل الله تعالى: ﴿وَلَا تُطِعْ مِنْهُمْ آثِمًا﴾ يعني: عتبة (١) ﴿أَوْ كَفُورًا﴾ يعني: ولا كفورا، وهو الوليد بن المغيرة (٢).\n\n<span data-type=\"title\" id=toc-6052>٢٥ </span>- قوله تعالى: ﴿وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا (٢٥)﴾.\n\n<span data-type=\"title\" id=toc-6053>٢٦ </span>- ﴿وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ﴾ يعني: صلاتي العشاء (٣)\n﴿وَسَبِّحْهُ لَيْلًا طَوِيلًا﴾. يعني: التطوع (٤) (٥).\n\n<span data-type=\"title\" id=toc-6054>٢٧ </span>- ﴿إِنَّ هَؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ﴾ أمامهم، وقدامهم (٦)\n_________\n= (١) انظر: \"الوسيط\" للواحدي ٤/ ٤٠٦، \"تفسير القرآن\" للسمعاني ٦/ ١٢٢، \"معالم التنزيل\" للبغوي ٨/ ٢٩٩، \"الكشاف\" للزمخشري ٦/ ٢٨٤.\n(٢) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٢٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٩، والزمخشري في \"الكشاف\" ٦/ ٢٨٤، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢٥٨.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٤٠٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٢٢، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٩، وابن الجوزي في \"زاد المسير\" ٨/ ٤٤١.\n(٤) في (س): صلاة التطوع.\n(٥) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٢، والواحدي في \"الوسيط\" ٤/ ٤٠٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٢٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٩.\n(٦) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٠٨، والطبري في \"جامع البيان\" ٢٩/ ٢٢٥، والواحدي في \"الوسيط\" ٤/ ٤٠٦، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٩.","vol":"28","page":259},{"text":"كقوله: ﴿وَكَانَ وَرَاءَهُمْ مَلِكٌ﴾ (١)، وقوله: ﴿وَمِنْ وَرَائِهِمْ بَرْزَخٌ﴾ (٢) ﴿يَوْمًا ثَقِيلًا﴾ وهو يوم القيامة (٣).\n\n<span data-type=\"title\" id=toc-6055>٢٨ </span>- ﴿نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا﴾ قوينا وأحكمنا (٤) ﴿أَسْرَهُمْ﴾\nقال مجاهد (٥)، وقتادة (٦)، ومقاتل (٧): خلقهم، وهي رواية عطية، عن ابن عباس (٨)، يقال (٩): رجل حسنُ الأسر، أي: حسن الخلق\n_________\n(١) الكهف: ٧٩.\n(٢) المؤمنون: ١٠٥.\n(٣) انظر: \"النكت والعيون\" للماوردي ٦/ ١٧٣، \"معالم التنزيل\" للبغوي ٨/ ٢٩٩، \"مفاتيح الغيب\" للرازي ٣٠/ ٢٦٠، \"لباب التأويل\" للخازن ٤/ ٣٨١. واستعير الثقل لليوم لشدته، وهوله من ثقل الجرم الذي يتعب حامله. \"البحر المحيط\" لأبي حيان ٨/ ٣٩٣.\n(٤) انظر: في \"تفسير القرآن\" للسمعاني ٦/ ١٢٢، \"معالم التنزيل\" لبغوي ٨/ ٢٩٩، \"لباب التأويل\" للخازن ٤/ ٣٨١.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٠٨، والماوردي في \"النكت والعيون\" ٦/ ١٧٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٩.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٣٩، والطبري في \"جامع البيان\" ٢٩/ ٢٢٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٠ لعبد بن حميد، وابن المنذر أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٣.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٩٩، \"الجامع لأحكام القرآن\" ١٩/ ١٤٩.\n(٨) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٠٨، وابن فورك [١٩٩/ أ] وابن الجوزي في \"زاد المسير\" ٨/ ٤٤١.\n(٩) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٠٨، وابن منظور في \"لسان العرب\" ٤/ ١٩.","vol":"28","page":260},{"text":"وفرس شديد الأسر.\nوقال أبو هريرة (١) - ﵁ -، والربيع (٢): مفاصلهم.\nوقال الحسن (٣): أوصالهم بعضها إلى بعض بالعروق والعصب.\nوروى عبد الوهاب بن مجاهد، عن أبيه ﴿وَشَدَدْنَا أَسْرَهُمْ﴾: قال: الشَرْج (٤).\nوأصل الأسر: الشد، يقال: ما أحسن أسر قتبه، أي: شده (٥).\nومنه قولهم: خذ بأسره؛ إذا أرادوا أن يقولوا هو لك كله، كأنهم أرادوا بعكمه (٦) وشده لم يفتح ولم ينقص منه شيء (٧).\n_________\n= (١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٠٨، وابن فورك [١٩٩/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٧٣.\n(٢) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٠، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٤٩.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٠، وذكره الواحدي في \"الوسيط\" ٤/ ٤٠٦، والسمعاني في \"تفسير القرآن العظيم\" ٦/ ١٢٣، والبغوي في \"معالم التنزيل\" ٨/ ٢٩٩.\n(٤) ذكره الواحدي في \"الوسيط\" ٤/ ٤٠٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٢٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٠، والقرطبي في \"الجامع\" ١٩/ ١٤٩.\nيقول الألوسي في \"روح المعاني\" ٢٩/ ١٦٧ تعقيبًا على هذا القول: وفسر بمجرى الفضلة، وشد ذلك، جعله بحيث إذا خرج الأذى انقبض، ولا يخفى أن هذا داخل في شدة الخلق وكونه موثقًا حسنًا.\n(٥) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٤)، وابن منظور في \"لسان العرب\" ٤/ ١٩.\n(٦) في (س): بعلمه.\n(٧) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٢٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٥٠.","vol":"28","page":261},{"text":"قال لبيد:\nساهم الوجه شديد أسره ... مشرف الحارك محبوك (١) الكفل (٢)\nوقال الأخطل:\nمن كل مجتنب شديد أسره ... سلس القياد تخاله مختالا (٣)\n﴿وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا﴾.\n\n<span data-type=\"title\" id=toc-6056>٢٩ </span>- ﴿إِنَّ هَذِهِ﴾ السورة (٤) ﴿تَذْكِرَةٌ فَمَنْ شَاءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا﴾\n_________\n= (١) في (س): محبول.\n(٢) \"ديوانه\" (ص ١٢٨)، انظر: \"تاج العروس\" للزبيدي ١٩/ ٥١٠، \"لسان العرب\" لابن منظور ١٠/ ٤٠٨.\nوالحارك: أعلى الكاهل. انظر: \"لسان العرب\" لابن منظور ١٠/ ٤١٠.\nومحبوك الكفل: مدمج فيه استواء مع ارتفاع.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٤٠٨.\n(٣) \"ديوانه\" (ص ١٠٩)، وهو من شواهد الطبري في \"جامع البيان\" ٢٩/ ٢٢٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٥.\nوالأسر: الخلق.\nانظر: \"لسان العرب\" لابن منظور ٤/ ١٩.\nوالمختال: الذي يمشي متباهيًا.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٢٢٨.\n(٤) قاله قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٩، والطبري في \"جامع البيان\" ٢٩/ ٢٢٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٠ لعبد بن حميد، وابن المنذر أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٤.","vol":"28","page":262},{"text":"أي: وسيلة بالطاعة (١).\n\n<span data-type=\"title\" id=toc-6057>٣٠ </span>- قوله ﷿: ﴿وَمَا تَشَاءُونَ﴾\nبالياء: ابن كثير (٢)، وأبو عمرو (٣)، ومثله روى هشام، عن أصحاب (٤) الشام (٥).\nغيرهم بالتاء (٦) ﴿إِلَّا أَنْ يَشَاءَ اللَّهُ﴾ لأن الأمر إليه لا\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٠٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٠، والخازن في \"لباب التأويل\" ٤/ ٣٨١.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٢٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٦، وهي قراءة متواترة.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"التذكرة\" لابن غلبون ٢/ ٦٠٩، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٢٥.\n(٤) في (س): أهل.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٥)، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٢٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٦، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠).\n(٦) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٠)، \"التذكرة\" لابن غلبون ٢/ ٦٠٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٦.\nوتوجيه القراءة: الحجة لمن قرأ بالياء: عني الغيبة، ردوه على قوله ﴿فَمَنْ شَاءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا﴾ و﴿نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ﴾. والحجة لمن قرأ بالتاء: على الخطاب العام لكافة الخلق.\nانظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٦، \"الحجة\" لابن زنجلة (ص ٧٤١ - ٧٤٢).","vol":"28","page":263},{"text":"إليكم (١).\nوفي قراءة عبد الله - ﵁ -: (إلا ما يشاء الله) (٢).\n﴿إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا﴾.\n\n<span data-type=\"title\" id=toc-6058>٣١ </span>- ﴿يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمِينَ﴾\nوقرأ أَبَان بن عثمان: (والظالمون) ﴿أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا﴾ (٣)\n_________\n(١) ذكره \"معاني القرآن\" للفراء ٣/ ٢٢٠، \"جامع البيان\" للطبري ٢٩/ ٢٢٧، \"معالم التنزيل\" للبغوي ٨/ ٣٠٠، \"لباب التأويل\" للخازن ٤/ ٣٨١.\n(٢) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٧)، \"معاني القرآن\" للفراء ٣/ ٢٢٠، \"جامع البيان\" للطبري ٢٩/ ٢٢٧، \"المحرر الوجيز\" لابن عطية ٥/ ١٩٥ وهي قراءة غير متواترة.\n(٣) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٧)، \"المحتسب\" لابن جني ٢/ ٣٤٤، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٥، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥١ وهي قراءة غير متواترة.","vol":"28","page":264},{"text":"<span data-type=\"title\" id=toc-6059>٧٧ - سُورَة المُرْسَلاتِ</span>","vol":"28","page":265},{"text":"سورة المرسلات (١)\nمكية (٢)، وهي ثمانمائة وستة عشر حرفًا، ومائة وإحدى وثمانون\n_________\n(١) في الأصل: سورة العرف، وما أثبته من (س)، حيث اشتهرت بذلك ودلت عليها الروايات.\nولم ترد لها تسمية صريحة عن النبي - ﷺ - بأن يضاف لفظ سورة إلى جملتها الأولى. وسميت في عهد الصحابة سورة والمرسلات عرفا، كما في حديث ابن مسعود، وابن عباس، وسميت سورة المرسلات كما في حديث ابن مسعود كان النبي - ﷺ - يقرأ النظائر السورتين في ركعة الرحمن والنجم في ركعة، واقتربت، والحاقة في ركعة، ثم قال: وعم يتساءلون، والمرسلات في ركعة.\nواشتهرت في المصاحف باسم المرسلات، وكذلك في التفاسير، وفي \"صحيح البخاري\"، وذكر الخفاجي، وسعد الله الشهير بسعدي في حاشيتهما على البيضاوي ٩/ ٣٦٧ أنها تسمى سورة العرف ولم يسنداه، ولم يذكرها صاحب \"الإتقان\" في عداد السور ذات أكثر من اسم.\nوفي \"فضائل القرآن\" لابن الضريس (ص ٣٤) عن ابن عباس في عبد السور التي نزلت بمكة فذكرها باسم المرسلات، وفي \"دلائل النبوة\" للبيهقي ٧/ ١٤٢ - ١٤٣ عن عكرمة، والحسن في عبد السور التي نزلت بمكة فذكرها باسم المرسلات.\nانظر: \"التحرير والتنوير\" لابن عاشور ٢٩/ ٤١٧ - ٤١٨.\n(٢) في قول جمهور المفسرين من السلف: كابن عباس، والحسن، وعكرمة، وعطاء، وجابر.\nأخرجه ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه، كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩١، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣ عن ابن عباس ﵄ قال: نزلت سورة المرسلات بمكة. =","vol":"28","page":267},{"text":"كلمة، وخمسون آية (١).\n[٣٣٣١] أخبرنا محمد بن القاسم الفقيه (٢) قال: حدثنا محمد بن يزيد العدل (٣) قال: حدثنا أبو يحيى البزّاز (٤) قال: حدثنا محمد بن منصور (٥) قال: حدثنا محمد بن عمران (٦) قال: حدثني أبي (٧)، عن مخلد (٨)، عن علي بن زيد (٩)، عن زر بن حبيش (١٠)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة والمرسلات كتب أنه ليس من المشركين\" (١١).\n_________\n= وحكي عن ابن عباس، وقتادة، ومقاتل أن فيها آية مدنية، وهي قوله تعالى: ﴿وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (٤٨)﴾ على قول من قال أنها حكاية عن حال المنافقين في القيامة، وأنها بمعنى قوله تعالى: ﴿وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ﴾.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤١٦، \"زاد المسير\" لابن الجوزي ٨/ ٤٤٣، \"الجامع لأحكام القرآن\" ١٩/ ١٥١، \"مصاعد النظر\" للبقاعي ٣/ ١٤٦.\n(١) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٧، \"البيان في عد آي القرآن\" للداني (ص ٢٦١)، \"القول الوجيز\" للمخللاتي (ص ٣٣٤).\n(٢) الفلوسي الفارسي، لم يذكر بجرح أو تعديل.\n(٣) في (س): المعدل، وهو أبو عبد الله الحوري، لم يذكر بجرح أو تعديل.\n(٤) محمد بن عبد الرحيم، ثقة حافظ.\n(٥) لم أتبينه.\n(٦) ابن محمد بن عبد الرحمن بن أبي ليلى، صدوق.\n(٧) مقبول.\n(٨) في الأصل: مجالد. والمثبت الصواب، وهو مخلد بن عبد الواحد، له مناكير.\n(٩) ابن جدعان، ضعيف.\n(١٠) ثقة جليل.\n(١١) [٣٣٣١] الحكم على الإسناد:\nضعيف جدًا، والحديث موضوع. =","vol":"28","page":268},{"text":"وروى الأسود بن يزيد، عن ابن مسعود - ﵁ - قال: نزلت ﴿وَالْمُرْسَلَاتِ عُرْفًا (١)﴾ على رسول الله - ﷺ - ليلة الجن، ونحن نسير معه (١).\n_________\n= التخريج:\nهذا الحديث موضوع، وسبق بسط الكلام عنه.\n(١) أخرجه البخاري، كتاب التفسير، باب تفسير سورة المرسلات (٤٩٣١)، كتاب بدء الخلق، باب خمس من الدواب فواسق (٣٣١٧)، وكتاب جزاء الصيد، باب ما يقتل المحرم من الدواب (١٨٣٠)، ومسلم، كتاب السلام، باب قتل الحيات وغيرها (٢٢٣٤)، والنسائي، كتاب المناسك، باب قتل الحية في الحرم ٥/ ٢٢٩، ورواه في \"السنن الكبرى\" ٦/ ٥٠٥ (١٦٤٢).\nورواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩١ عن ابن مسعود به.","vol":"28","page":269},{"text":"قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6060>١ </span>- ﴿وَالْمُرْسَلَاتِ عُرْفًا (١)﴾\nيعني: الرياح (١)، يتبع بعضها بعضا، عرفها (٢) كعُرف الفَرَس (٣).\nوقيل: كثيرًا (٤). وتقول العرب: الناس إلى فلان عرفٌ واحد؛ إذا توجهوا إليه فأكثروا (٥).\n_________\n(١) قاله: ابن عباس، وابن مسعود، ومجاهد، وقتادة، وأبو صالح: ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٦٥ ولم ينسبه.\nابن مسعود: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٨، والنحاس في \"إعراب القرآن\" ٥/ ١١١.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٨٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٦٥ ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٦٥، ولم ينسبه.\nأبو صالح: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٦٥ ولم ينسبه.\n(٢) من (س).\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢١، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ١٦٦)، والطبري في \"جامع البيان\" ٢٩/ ٢٢٩، والزجاج في \"معاني القرآن\" ٥/ ٢٦٥، وابن فورك [١٩٩/ ب].\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١٣، \"لباب التأويل\" للخازن ٤/ ٣٨٢.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢١، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ١٦٦)، والطبري في \"جامع البيان\" ٢٩/ ٢٢٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٣.","vol":"28","page":270},{"text":"وهذا معنى قول مجاهد (١) وقتادة (٢).\nورواية (أبي العبيدين) (٣)، ابن مسعود - ﵁ - (٤)، والعوفي عن ابن عباس - ﵄ - (٥).\nوقال أبو صالح (٦)، ومقاتل (٧): يعني اسم كل (٨) واحد من\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٩، وذكره النحاس في \"إعراب القرآن\" ٥/ ١١١، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٦، وابن الجوزي في \"زاد المسير\" ٨/ ٤٤٤.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٠، والطبري في \"جامع البيان\" ٢٩/ ٢٢٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٢ لعبد بن حميد، وابن المنذر أيضًا.\n(٣) في الأصل: أبي العبيدي، وفي (س): أبو العبيد، والصحيح ما أثبته من كتب التراجم والأعلام.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٢ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ١١١، وابن فورك [١٩٩/ أ] وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٨، وذكره النحاس في \"إعراب القرآن\" ٥/ ١١١، وابن فورك [١٩٩/ أ] وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٦، وابن الجوزي في \"زاد المسير\" ٨/ ٤٤٤.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٣ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [١٩٩/ أ] والقشيري في \"لطائف الإشارات\" (ص ٦٧٠) ولم ينسبه.\n(٧) في \"تفسيره\" (ص ٥٤٣)، وذكره القشيري في \"لطائف الإشارات\" (ص ٦٧٠)، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٦، وابن الجوزي في \"زاد المسير\" ٨/ ٤٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٥٢.\n(٨) من (س).","vol":"28","page":271},{"text":"الملائكة التي أرسلت بالمعروف من أمر الله، ونهيه، وهي رواية مسروق، عن ابن مسعود - ﵁ - (١).\n\n<span data-type=\"title\" id=toc-6061>٢ </span>- ﴿فَالْعَاصِفَاتِ عَصْفًا (٢)﴾ يعني: الرياح الشديدة (٢) الهبوب <span data-type=\"title\" id=toc-6062>(٣)</span>.\n\n٣ - ﴿وَالنَّاشِرَاتِ نَشْرًا (٣)﴾ يعني: الرياح اللينة (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٢٩، وذكره النحاس في \"إعراب القرآن\" ٥/ ١١١، وابن فورك [١٩٩/ أ] وذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٢٥.\nوليس بين الأقوال السابقة تعارض، بل تشمل الآية جميع المذكور.\nانظر: \"جامع البيان\" للطبري ٢٩/ ٢٢٩، ورجح ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٢٠ أن المرسلات: هي الرياح.\n(٢) في (س): الشديدات.\n(٣) قاله علي، وابن مسعود، وابن عباس، ومجاهد، وأبو صالح، وقتادة: على: أخرجه ابن راهويه، والطبري في \"جامع البيان\" ٢٩/ ٢٣٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٢ لعبد بن حميد، وابن المنذر أيضًا، والبيهقي في \"شعب الإيمان\" ٣/ ٤٣٧، والحاكم في \"المستدرك\" ٢/ ٥٥٥ وصححه.\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٠.\nابن مسعود: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٢ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٠.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٠، والطبري في \"جامع البيان\" ٢٩/ ٢٣٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٢ لعبد بن حميد، وابن المنذر أيضًا.\nأبو صالح: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٣ لعبد بن حميد، وابن المنذر أيضًا.\n(٤) قاله ابن مسعود، ومجاهد، وأبو صالح، وقتادة: =","vol":"28","page":272},{"text":"وقال أبو صالح: هي (١) المطر (٢).\nوقال الحسن: هي الرياح يرسلها الله تعالى بُشرًا بين يدي رحمته. أقسم الله تعالى بالرياح ثلاث مرات (٣).\nوقال مقاتل: هم الملائكة ينشرون الكتب (٤).\n_________\n= ابن مسعود: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٢ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣١، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٦٥ ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٠، والطبري في \"جامع البيان\" ٢٩/ ٢٣١.\nأبو صالح: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣١، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٦٥، ولم ينسبه.\n(١) في (س): هو.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٣ لعبد بن حميد، وأبي الشيخ في \"العظمة\"، وابن المنذر أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ١١١، والماوردي في \"النكت والعيون\" ٦/ ١٧٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٠٣، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٧، \"لباب التأويل\" للخازن ٤/ ٣٨٢ ولم ينسبه، \"البحر المحيط\" ١٠/ ٣٧٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣١، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٧٦ كلاهما عن أبي صالح، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٧.\nقال الطبري في \"جامع البيان\" ٢٩/ ٢٣١: وأولى الأقوال في ذلك عندنا بالصواب أن يقال: إن الله تعالى ذكره أقسم بالناشرات نشرا، ولم يخصص شيئًا من ذلك دون شيء، فالرياح تنشر السحاب، والمطر ينشر الأرض، والملائكة تنشر =","vol":"28","page":273},{"text":"<span data-type=\"title\" id=toc-6063>٤ </span>- ﴿فَالْفَارِقَاتِ فَرْقًا (٤)﴾\nقال ابن عباس - ﵄ - (١)، وأبو صالح (٢) ومجاهد (٣)، والضحاك (٤): يعني الملائكة التي تُفرق بين الحق والباطل.\nوقال قتادة (٥) (٦)، والحسن (٧)، وابن كيسان (٨): يعني آي القرآن\n_________\n= الكتب، ولا دلالة من وجه يجب التسليم له على أن المراد من ذلك بعضه دون بعض، فذلك على كل ما كان ناشرًا.\nواختار ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٢١ قول الحسن.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٢، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٢، وذكره النحاس في \"إعراب القرآن\" ٥/ ١١١، وابن فورك [١٩٩/ أ] والقشيري في \"لطائف الإشارات\" (ص ٦٧٠) ولم ينسبه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٣ لعبد بن حميد، وابن المنذر أيضًا، وذكره القشيري في \"لطائف الإشارات\" (ص ٦٧٠) ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٥٣.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٢، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٠٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٧، والقرطبي ١٩/ ١٥٣، وأبو حيان في \"البحر المحيط\" ١٠/ ٣٧٣.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٠٣، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٧، \"الجامع لأحكام القرآن\" ١٩/ ١٥٣، \"البحر المحيط\" لأبي حيان ١٠/ ٣٧٣.\n(٥) في الأصل: مقاتل، وما أثبته من (س)، والمصادر المعتمدة في ذلك.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٢ لعبد الرزاق، وعبد بن حميد، وابن المنذر أيضًا.\n(٧) ذكره الواحدي في \"الوسيط\" ٤/ ٤٠٧، والبغوي ٨/ ٣٠٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤١٧، وابن الجوزي في \"زاد المسير\" ٨/ ٤٤٤.\n(٨) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤١٧، \"زاد المسير\" ٨/ ٤٤٤، \"الجامع =","vol":"28","page":274},{"text":"فَرّقت بين الحلال والحرام.\nوقيل: يعني (١): السحابات الماطرة تشبيهًا بالناقة الفارق، وهي الحامل التي تجزع حين تضع، ونوق فُرْق وفِرَاق (٢) (٣).\n\n<span data-type=\"title\" id=toc-6064>٥ </span>- ﴿فَالْمُلْقِيَاتِ ذِكْرًا (٥)﴾\nيعني: الملائكة التي تنزل بالوحي (٤)، نظيره قوله: ﴿يُلْقِي\n_________\n= لأحكام القرآن\" للقرطبي ١٩/ ١٥٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٥.\n(١) في (س): هم.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٥، \"اللباب\" لابن عادل ٢٠/ ٦٢، ولم ينسبوه.\n(٣) قال الطبري في \"جامع البيان\" ٢٩/ ٢٣٢: والصواب من القول في ذلك أن يقال: أقسم ربنا جل ثناؤه بالفارقات، وهي الفاصلات بين الحق والباطل، ولم يخصص بذلك منهن بعضًا دون بعض، فلذلك قسم بكل فارقة بين الحق والباطل، ملكًا كان، أو قرآنًا، أو غير ذلك.\n(٤) قاله ابن عباس، وقتادة، وأبو صالح، والكلبي: ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٢، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٢، وذكره ابن فورك [١٩٩/ ب].\nسفيان: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٢، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٥) ولم ينسبه.\nمجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٢، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٥) ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٠، والطبري في \"جامع البيان\" ٢٩/ ٢٣٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٢ لعبد بن حميد، وابن المنذر أيضًا.\nأبو صالح: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٢، وابن المنذر وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٣.","vol":"28","page":275},{"text":"الرُّوحَ﴾ (١).\n\n<span data-type=\"title\" id=toc-6065>٦ </span>- ﴿عُذْرًا أَوْ نُذْرًا (٦)﴾ يعني: الأعذار، والإنذار (٢).\nاختلف القراء فيهما: فخففهما الأعمش، وأبو عمرو، وحمزة، والكسائي، حفص (٣)، واختاره أبو عبيد (٤) قال: لأنهما في موضع مصدرين إياهما (٥) للإعذار والإنذار، وليسا (٦) بجمع فيثقلا (٧).\nوثقلهما الحسن (٨)،\n_________\n= وهو قول الجمهور كما ذكر ذلك ابن الجوزي في \"زاد المسير\" ٨/ ٤٤٦، ورجحه ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٢٠.\n(١) غافر: ١٥.\n(٢) قاله قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٤٠، والطبري في \"جامع البيان\" ٢٩/ ٢٣٣، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٦٦، والقشيري في \"لطائف الإشارات\" (ص ٦٧١) ولم ينسبه.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٢٢، \"جامع البيان\" للطبري ٢٩/ ٢٣٣، \"إعراب القرآن\" للنحاس ٥/ ١١٣، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠)، وهي قراءة متواترة.\n(٤) في الأصل: أبو عبيدة، والمثبت من (س).\n(٥) كذا في الأصل، (س).\n(٦) في (س): وليستا.\n(٧) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٣٣ ورجحه، والزجاج في \"معاني القرآن\" ٥/ ٢٦٦، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٥٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٤، دون نسبة.\n(٨) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٧/ أ] \"معاني القرآن\" للفراء ٣/ ٢٢٢، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥٤، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٦، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠)، وهي قراءة متواترة.","vol":"28","page":276},{"text":"وهي رواية الأعشى (١)، والبُرْجُمي، عن عاصم (٢) والوليد، عن أهل الشام (٣)، وروح، عن يعقوب (٤).\nالباقون: بتثقيل النذر، وتخفيف العذر (٥)، وهما: لغتان.\nوقرأ إبراهيم التيمي عُذْرا ونُذْرا بلا ألف بينهما (٦).\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩١)، \"التذكرة\" لابن غلبون ٢/ ٦١٠، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٧/ أ] \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥٤، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٦.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩١)، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٧/ أ] ونظام الدين النيسابوري في \"غرائب القرآن\" ٦/ ٤٢٠.\n(٣) القراءة لم أجدها.\n(٤) انظر: \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٢٧، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٧/ أ] \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠)، \"معالم التنزيل\" للبغوي ٨/ ٤٠٣.\n(٥) كابن كثير، ونافع، وابن عامر في رواية أبي بكر.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٦٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩١)، \"التذكرة\" لابن غلبون ٢/ ٦١٠، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٧. وتوجيه القراءة: أن الحجة لمن ضم: أنه أراد جمع عذر، ونذير، والحجة لمن أسكن أنه أتى باللغتين.\nانظر: \"الحجة\" لابن خالويه (ص ٣٦٠)، \"الحجة\" لابن زنجلة (ص ٧٤٢)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٧.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥٤، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٦، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٧، \"الدر المصون\" للسمين الحلبي ١٠/ ٦٣١، \"فتح القدير\" للشوكاني ٥/ ٤١٢، وهي قراءة متواترة.","vol":"28","page":277},{"text":"<span data-type=\"title\" id=toc-6066>٧ </span>- قوله تعالى: ﴿إِنَّمَا تُوعَدُونَ لَوَاقِعٌ (٧)﴾.\n\n<span data-type=\"title\" id=toc-6067>٨ </span>- ﴿فَإِذَا النُّجُومُ طُمِسَتْ (٨)﴾ محي نورها (١).\n\n<span data-type=\"title\" id=toc-6068>٩ </span>- ﴿وَإِذَا السَّمَاءُ فُرِجَتْ (٩)﴾ فُتقت (٢).\n\n<span data-type=\"title\" id=toc-6069>١٠ </span>- ﴿وَإِذَا الْجِبَالُ نُسِفَتْ (١٠)﴾ قلعت من أماكنها (٣).\n\n<span data-type=\"title\" id=toc-6070>١١ </span>- ﴿وَإِذَا الرُّسُلُ أُقِّتَتْ (١١)﴾ جُمعت لميقات يوم معلوم (٤).\nواختلف القراء فيه: فقرأ أبو عمرو (وقتت) بالواو، وتشديد القاف على الأصل (٥).\n_________\n(١) قاله الضحاك: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢٢، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٥)، والطبري في \"جامع البيان\" ٢٩/ ٢٣٣، وأخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٣، وذكره القشيري في \"لطائف الإشارات\" (ص ٦٧١)، والماوردي في \"النكت والعيون\" ٦/ ١٧٧.\n(٢) لم أجد من ذكر هذا اللفظ من المفسرين فيما عدت إليه من مظانهم، وقد ذكروا لفظًا مشابهًا له وهو: شقت وفتحت.\nانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠٥)، \"جامع البيان\" الطبري ٢٩/ ٢٣٣، \"النكت والعيون\" للماوردي ٦/ ١٧٧.\n(٣) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٢٧، والواحدي في \"الوسيط\" ٤/ ٤٠٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٤، وابن أبي الحسن النيسابوري في \"معاني القرآن\" ٢/ ٢٩٩.\n(٤) قاله ابن عباس: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢٣، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٦)، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٣، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٣.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩١)، \"التذكرة\" لابن غلبون ٢/ ٦١٠.","vol":"28","page":278},{"text":"وقرأ أبو جعفر: بالواو والتخفيف (١).\nوقرأ عيسى، وخالد بن إلياس: (أقتت) بالألف وتخفيف القاف (٢).\nوقرأ الآخرون (٣): بالألف والتشديد (٤)، وهي اختيار أبي عبيد، وأبي حاتم.\nوالعرب تُعاقب بين الواو والهمزة كقولهم: وكدت، وأكدت، وورخت الكتاب وأرخته، وورّجت بين القوم، وأرَّجت، ووشاح وأشاح، ووكاف وإكاف، ووسادة وإسادة (٥).\nوقال النخعي: وعدت (٦).\n_________\n(١) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٧)، \"المبسوط في القراءات العشر\" لابن مهران (ص ٣٩١)، \"المحتسب\" لابن جني ٢/ ٣٤٥، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٧.\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤١٨، \"الجامع لأحكام القرآن\" ١٩/ ١٥٦، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٦، \"روح المعاني\" للألوسي ٢٩/ ١٧٣.\n(٣) في (س): الباقون.\n(٤) منهم: حفص.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٦٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩١)، \"التذكرة\" لابن غلبون ٢/ ٦١٠، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٧.\n(٥) انظر: \"معاني القرآن\" للفراء ٢/ ١٣٧، \"الحجة\" لابن خالويه (ص ٣٦٠)، \"معالم التنزيل\" للبغوي ٨/ ٣٠٥.\n(٦) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٣ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أيضًا، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٥٥ ولم ينسبه، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٢١.","vol":"28","page":279},{"text":"<span data-type=\"title\" id=toc-6071>١٢ </span>- ﴿لِأَيِّ يَوْمٍ أُجِّلَتْ (١٢)﴾ أى: وقتت من الأجل (١).\nوقيل: أخرت (٢).\n\n<span data-type=\"title\" id=toc-6072>١٣ </span>- ﴿لِيَوْمِ الْفَصْلِ (١٣)﴾.\n\n<span data-type=\"title\" id=toc-6073>١٤ </span>- ﴿وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ (١٤)﴾ (٣).\n\n<span data-type=\"title\" id=toc-6074>١٥ </span>- ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (١٥)﴾\n\n<span data-type=\"title\" id=toc-6075>١٦ </span>- ﴿أَلَمْ نُهْلِكِ الْأَوَّلِينَ (١٦)﴾ من الأمم المكذبة فى قديم الدهر (٤).\n\n<span data-type=\"title\" id=toc-6076>١٧ </span>- ﴿ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ (١٧)﴾ السالكين سبيلهم في الكفر، والتكذيب (٥).\nوقرأ الأعرج: (نُتْبِعْهُمْ) بالجزم (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٢٩/ ٢٣٤، \"لطائف الإشارات\" للقشيري (ص ٦٧١) نحوه.\n(٢) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠٦)، \"الوسيط\" للواحدي ٤/ ٤٠٨، في \"تفسير القرآن\" للسمعاني ٦/ ١٢٧، \"الكشاف\" للزمخشري ٦/ ٢٨٧، \"معالم التنزيل\" للبغوي ٨/ ٣٠٥.\n(٣) (أدريك): كذا بالياء، إلا أن المصنف يعتمد في الغالب على قراءة حفص.\n(٤) انظر: \"جامع البيان\" للطبري ٢٩/ ٢٣٥، \"لطائف الإشارات\" للقشيري (ص ٦٧١)، \"معالم التنزيل\" للبغوي ٨/ ٣٠٥، \"لباب التأويل\" للخازن ٤/ ٣٨٣.\n(٥) انظر: \"جامع البيان\" للطبري ٢٩/ ٢٣٥، \"معالم التنزيل\" للبغوى ٨/ ٣٠٥، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥٧.\n(٦) انظر: \"إعراب القرآن\" للنحاس ٥/ ١١٦، \"مختصر في شواذ القرآن\" (ص ١٦٧)، \"المحتسب\" لابن جني ٢/ ٣٤٦، \"إعراب الشواذ\" للعكبري ٢/ ٦٦٢. وهي قراءة غير متواترة.","vol":"28","page":280},{"text":"وقرأ ابن مسعود - ﵁ -: سنتبعهم (١).\n\n<span data-type=\"title\" id=toc-6077>١٨ </span>- ﴿كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ (١٨) وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ <span data-type=\"title\" id=toc-6078>(١٩) </span>أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ <span data-type=\"title\" id=toc-6079>(٢٠) </span>فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ <span data-type=\"title\" id=toc-6080>(٢١) </span>إِلَى قَدَرٍ مَعْلُومٍ <span data-type=\"title\" id=toc-6081>(٢٢)﴾ </span>وهو وقت الولادة (٢).\n\n<span data-type=\"title\" id=toc-6082>٢٣ </span>- ﴿فَقَدَرْنَا﴾\nقرأ علي - ﵁ - (٣)، والحسن (٤)، والسلمي (٥)، وطلحة، وقتادة، وأبو إسحاق، وأهل المدينة (٦)، وأيوب بالتشديد من التقدير، وهي (٧): اختيار الكسائي (٨).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢٢٣، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٧)، \"الكشاف\" للزمخشري ٦/ ٢٨٨، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٨. وهي قراءة غير متواترة.\n(٢) انظر: \"جامع البيان\" للطبري ٢٩/ ٢٣٦، \"النكت والعيون\" للماوردي ٦/ ١٧٨، \"معالم التنزيل\" للبغوي ٨/ ٣٠٥، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٨، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥٨.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٢٣، \"الغاية في القراءات العشر\" لابن مهران (ص ٢٨٦)، \"البحر المحيط\" لأبي حيان ٢٩/ ٣٩٨.\n(٤) انظر: \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠).\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٢٢٣.\n(٦) منهم: نافع وأبو جعفر. انظر: \"السبعة\" لابن مجاهد (ص ٦٦٦)، و\"المبسوط في القراءات العشر\" لابن مهران (ص ٣٩١)، و\"التذكرة\" لابن غلبون ٢/ ٦١٠، و\"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٨.\n(٧) في (س): وهو.\n(٨) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩١)، \"التذكرة\" لابن غلبون ٢/ ٦١٠.","vol":"28","page":281},{"text":"وقرأ الباقون: بالتخفيف من القدرة (١)، واختاره أبو عبيد، وأبو حاتم لقوله تعالى: ﴿فَنِعْمَ الْقَادِرُونَ﴾ (٢).\nويجوز أن يكون التشديد والتخفيف بمعنى واحد (٣)، كقوله: ﴿نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ﴾ (٤) قرئ بالتخفيف، والتشديد.\n\n<span data-type=\"title\" id=toc-6083>٢٤ </span>- ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾\n\n<span data-type=\"title\" id=toc-6084>٢٥ </span>- ﴿أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا (٢٥)﴾ وعاء (٥).\n\n<span data-type=\"title\" id=toc-6085>٢٦ </span>- ﴿أَحْيَاءً وَأَمْوَاتًا (٢٦)﴾ تجمعهم أحياء على ظهرها، فإذا ماتوا ضمتهم إليها في بطنها (٦).\n_________\n(١) منهم: ابن كثير وأبو عمرو وابن عامر وعاصم. انظر: \"السبعة\" لابن مجاهد (ص ٦٦٦)، و\"المبسوط في القراءات العشر\" لابن مهران (ص ٣٩١)، و\"التذكرة\" لابن غلبون ٢/ ٦١٠، و\"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٨.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥٨.\n(٣) ذكره الفراء \"معاني القرآن\" ٣/ ٢٢٣، والطبري في \"جامع البيان\" ٢٩/ ٢٣٦، والنحاس في \"إعراب القرآن\" ٥/ ١١٧.\n(٤) الواقعة: ٦٠.\n(٥) انظر: \"جامع البيان\" للطبري ٢٩/ ٢٣٦، \"النكت والعيون\" للماوردي ٦/ ١٧٩، \"معالم التنزيل\" للبغوي ٨/ ٣٠٥، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٩.\n(٦) قاله قتادة، والشعبي: قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٠، وذكره الطبري في \"جامع البيان\" ٢٩/ ٢٣٦، والزجاج في \"معاني القرآن\" ٥/ ٢٦٧، ولم ينسباه.\nالشعبي: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢٤، والطبري في \"جامع البيان\" ٢٩/ ٢٣٦، والزجاج في \"معاني القرآن\" ٥/ ٢٦٧ ولم ينسبوه، والماوردي في \"النكت والعيون\" ٦/ ١٧٨.","vol":"28","page":282},{"text":"وقال بيان (١): خرجنا في جنازة مع الشعبي فنظر إلى الجبَّان (٢) فقال: هذِه كفات الأموات، ثم نظر إلى البيوت فقال: هذِه كفات الأحياء (٣).\nوأصل الكفت: الجمع والضم (٤)، وكانوا يُسمون بقيع الغرقد كفتة؛ لأنه مقبرة تضم الموتى (٥).\nومنه قوله - ﷺ -: \"خَمّروا آنيتكم، وأوكوا أسقيتكم، واكفتوا صبيانكم، وأحيفوا الباب، وأطفئوا المصابيح، فإن للشياطين انتشارًا، وخطفة\" (٦)\n_________\n(١) في (س): يمان.\n(٢) في (س): الجنان.\nوالجبان هي: الصحراء، وتسمى بها المقابر، لأنها تكون في الصحراء تسمية للشيء بموضعه.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٨٥، \"المصباح المنير\" للفيومي (ص ٥٢).\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥٥، \"لسان العرب\" لابن منظور ٢/ ٧٩.\n(٤) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠٦)، \"الصحاح\" للجوهري ١/ ٢٦٣، \"لسان العرب\" لابن منظور ٢/ ٧٩.\n(٥) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠٦)، \"لسان العرب\" لابن منظور ٢/ ٧٩، في \"تفسير القرآن\" للسمعاني ٦/ ١٢٩، \"المحرر الوجيز\" لابن عطية ٥/ ٤١٩، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٥٩.\n(٦) حديث صحيح: روي من حديث جابر، وأبي هريرة، وأبي موسى، وأبي أمامة، وعبد الله بن سرجس.\nأما حديث جابر: فيرويه عنه أبو الزبير، والقعقاع بن حكيم، ووهب بن منبه، وعطاء بن أبي رباح، وعمرو بن دينار، وواسع بن حبان. =","vol":"28","page":283},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وبسط الكلام عن هذِه الشواهد والطرق يطول به المقام، ولكني وجدت أقرب الألفاظ إلى ما ذكره المصنف هو طريق أبي الزبير عن جابر، وسأكتفي بالكلام عليه، وهذا الحديث يرويه عن أبي الزبير أحد عشر نفسًا:\n١ - رواه أبو عوانة في \"مسنده\" ٥/ ١٤٢ (٨١٥٣) من طريق زكريا بن إسحاق.\n٢ - ورواه أيضًا ٥/ ١٤٢ (٨١٥٤) من طريق معقل.\n٣ - ورواه أحمد في \"المسند\" ٣/ ٣٧٤ (١٥٠١٥) من طريق هشام.\n٤ - ورواه أبو عوانة في \"مسنده\" ٥/ ١٤٣ (٨١٥٧)، وابن ماجه، كتاب الطهارة، باب تغطية الإناء (٣٦٠)، وكتاب الأشربة، باب إطفاء النار عند المبيت (٣٧٧١)، من طرق عن عبد الملك بن أبي سليمان.\n٥ - ورواه ابن خزيمة ١/ ٦٨ (١٣٢)، ٤/ ١٤٨ (٢٥٦٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٩١ (١٢٧٥)، وأحمد في \"المسند\" ٣/ ٣٠١ (١٤٢٢٨)، وابن أبي شيبة في \"المصنف\" ٥/ ٥٢٧.\n٦ - ورواه مسلم، كتاب الأشربة، باب الأمر بتغطية الإناء (٢٠١٢)، وأبو عوانة فى \"مسنده\" ٥/ ١٤٢ (٨١٥٢)، وأبو يعلى في \"المسند\" ٤/ ١٧٨ (٢٢٥٨)، وابن ماجه، كتاب الأشربة، باب تخمير الإناء (٣٤١٠)، من طرق عن الليث بن سعد.\n٧ - ورواه مسلم، كتاب الأشربة، باب الأمر بتغطية الإناء (٢٥١٣)، والحميدي في \"المسند\" ٢/ ٥٣٥ (١٢٧٣)، وأبو يعلى في \"المسند\" ٣/ ٣٦٨ (١٨٣٧) مختصرًا من طرق عن سفيان بن عيينة.\n٨ - ورواه أبو يعلى في \"المسند\" ٦/ ٣٠٦ (١٧٧٢)، وأحمد في \"المسند\" ٣/ ٣٦٢ (١٤٨٩٩) من طرق حماد.\n٩ - ورواه ابن حبان في \"صحيحه - إحسان\" ٤/ ٨٩ (١٢٧٣) من طريق ابن جريج.\n١٠ - ورواه مالك في \"الموطإ\" ٢/ ١٥ (١٩٥٠) باب جامع الطعام، ومن طريقه مسلم، كتاب الأشربة، باب الأمر بتغطية الإناء (٢٠١٧)، وأبو عوانة في \"المسند\" ٥/ ١٤٢ (٨١٥٥)، والترمذي، كتاب الأطعمة، باب ما جاء في تخمير الإناء وإطفاء النار عند المنام (١٨١٢)، وأبو داود، كتاب الأشربة، باب إيكاء =","vol":"28","page":284},{"text":"يعني: بالليل (١).\nويقال للأرض: كافتة (٢).\n\n<span data-type=\"title\" id=toc-6086>٢٧ </span>- ﴿وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ وَأَسْقَيْنَاكُمْ مَاءً فُرَاتًا (٢٧)﴾ (٣) عَذْبا (٤).\n_________\n= الآنية (٣٧٣١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٤/ ٨٦ (١٢٧١)، والبخاري في \"الأدب المفرد\" (ص ٣٥٧) (١٢٢١).\n١١ - ورواه أبو عوانة في \"المسند\" ٥/ ١٤١ (٨١٥١)، ومسلم، كتاب الأشربة، باب الأمر بتغطية الإناء (٢٠١٢، ٢٠١٣)، والبغوي في \"شرح السنة\" ١١/ ٣٨٩ (٣٠٥٧)، وأحمد في \"المسند\" ٣/ ٣١٢ (١٤٣٤٢)، ٣/ ٣٩٥ (١٥٢٥٦)، ٣/ ٣٨٦ (١٥١٣٧)، ٣/ ٣٨٦ (١٥١٤٥)، وأبو داود، كتاب الجهاد، باب كراهية السير في أول الليل (٢٦٠٤)، وأبو عوانة في \"المسند\" ٥/ ١٤١ (٨١٥١)، ٥/ ١٤٣ (٨١٥٨)، وأبو القاسم البغوي في \"الجعديات\" ٢/ ٩٣٩ (٢٦٩٤)، من طريق أبي خيثمة زهير بن حرب.\nكلهم (زكريا، ومعقل، وهشام، وعبد الملك، وفطر، والليث، ومالك، وسفيان، وأبو خيثمة، وزهير بن حرب، وحماد، وابن جريج) عن أبي الزبير، عن جابر.\nوأبو الزبير مدلس، إلا أن تصريحه بالسماع قد جاء في رواية الحميدي، عن سفيان عنه به فزالت شبهة الانقطاع.\nقال الجصاص في \"أحكام القرآن\" (ص ٣٧٠): وهذا يدل على وجب مواراة الميت ودفنه، ودفن شعره، وسائر ما يزايله، وهذا يدل على أن شعره وشيئًا من بدنه لا يجوز بيعه، ولا التصرف منه؛ لأن الله قد أوجب دفنه. ا. هـ.\nوانظر: \"أحكام القرآن\" لابن العربي ٤/ ١٩٠٠.\n(١) لم أجدها في ألفاظ الحديث، ولعلها من زيادات المصنف على سبيل التفسير.\n(٢) انظر: \"لسان العرب\" لابن منظور ٢/ ٧٩.\n(٣) في (س): رواسي شامخات: جبالًا طوالًا.\n(٤) قاله ابن عباس، ومجاهد، وقتادة: =","vol":"28","page":285},{"text":"<span data-type=\"title\" id=toc-6087>٢٨ </span>- ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾\nثم أخبر تعالى أنه يقال لهم يوم القيامة (١)\n\n<span data-type=\"title\" id=toc-6088>٢٩ </span>- ﴿انْطَلِقُوا إِلَى مَا كُنْتُمْ بِهِ تُكَذِّبُونَ (٢٩)﴾ في الدنيا (٢).\n\n<span data-type=\"title\" id=toc-6089>٣٠ </span>- ﴿انْطَلِقُوا إِلَى ظِلٍّ ذِي ثَلَاثِ شُعَبٍ (٣٠)﴾\nيعني: دخان جهنم إذا ارتفع انشعب (٣).\nوقيل: إنها عنق تخرج من النار، فتتشعب ثلاث شعب، فأما النور فيقف على رؤوس المؤمنين، والدخان على رؤوس المنافقين، واللهب الصافي يقف على رؤوس الكافرين (٤).\n_________\n= ابن عباس: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٨، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٤، وذكره النحاس في \"إعراب القرآن\" ٥/ ١١٨.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٨، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٦)، والزجاج في \"معاني القرآن\" ٥/ ٢٦٧، ولم ينسباه.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٨، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٦)، والزجاج في \"معاني القرآن\" ٥/ ٢٦٧، ولم ينسباه.\n(١) ذكره ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٣١٩)، والطبري في \"جامع البيان\" ٢٩/ ٢٣٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٦.\n(٢) قاله مجاهد: أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٩.\n(٣) قاله مجاهد: ذكره ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٣١٩)، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٤ لعبد بن حميد، وابن المنذر أيضًا، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٦٨.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢٤ نحوه، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٦، والزمخشري في \"الكشاف\" ٦/ ٢٨٩، والقرطبي ١٩/ ١٦١.","vol":"28","page":286},{"text":"وقال مقاتل: هو السرادق، والظل من يحموم (١).\n\n<span data-type=\"title\" id=toc-6090>٣١ </span>- ﴿لَا ظَلِيلٍ﴾ لا كنين ﴿وَلَا يُغْنِي مِنَ اللَّهَبِ﴾.\n\n<span data-type=\"title\" id=toc-6091>٣٢ </span>- ﴿إِنَّهَا﴾ يعني: جهنم (٢) ﴿تَرْمِي بِشَرَر﴾\nوهي (٣): ما تطاير من النار إذا التهبت، واحدتها (٤): شررة (٥).\nوقرأ عيسى: (بشرار) (٦)، وهي لغة تميم، واحدتها شرارة (٧).\n﴿كَالْقَصْرِ﴾ قراءة العامة: بسكون الصاد (٨).\n_________\n(١) \"تفسيره\" (ص ٥٤٥)، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٦١، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٧٨، ولم ينسبه.\n(٢) انظر: \"جامع البيان\" للطبري ٢٩/ ٢٣٩، \"معالم التنزيل\" للبغوي ٨/ ٣٠٦، \"لباب التأويل\" للخازن ٤/ ٣٨٤، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٨.\n(٣) في (س): وهو.\n(٤) في (س): واحدها.\n(٥) انظر: \"مفردات ألفاظ القرآن\" للراغب (ص ٤٤٨)، \"إعراب القرآن\" للهمداني ٤/ ٦٠٣، \"لسان العرب\" لابن منظور ٤/ ٤٠١، \"الدر المصون\" للسمين الحلبي ١٠/ ٦٣٩.\n(٦) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٧) عن ابن عباس، \"إعراب القرآن\" للنحاس ٥/ ١١٩، \"الكشاف\" للزمخشري ٦/ ٢٨٩ بدون نسبة، \"إعراب الشواذ\" للعكبري ٢/ ٦٦٤ بدون نسبة، \"البحر المحيط\" لأبى حيان ٨/ ٣٩٨، \"فتح القدير\" للشوكاني ٥/ ٤١٦، وهي قراءة غير متواترة.\n(٧) انظر: \"إعراب القرآن\" للنحاس ٥/ ١١٩، \"الدر المصون\" للسمين الحلبي ١٠/ ٦٣٩، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٨.\n(٨) انظر: \"جامع البيان\" للطبري ٢٩/ ٢٣٩ واختاره، \"إعراب القرآن\" للنحاس ٥/ ١١٩، \"زاد المسير\" لابن الجوزي ٨/ ٤٥٠، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٦١، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٨.","vol":"28","page":287},{"text":"قال ابن مسعود - ﵁ -: يعني: الحصون، والمدائن، وهو واحد القصور (١). وهي رواية الوالبي عن ابن عباس - ﵄ - قال: كالقصر العظيم (٢).\nقال القرظي: إن على جهنم سورًا، فما خرج من وراء السور بما يرجع إليه في عظم القصر، ولون القار (٣).\nوروى سفيان (٤)، عن (٥) عبد الرحمن بن (٦) عابس (٧) قال: سألت ابن عباس﵄ - عن قوله -﷿-: ﴿إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ (٣٢)﴾ قال: هي الخشب العظام المقطعة، وكنا نعمد إلى الخشب فنقطعها ثلاث أذرع،\n_________\n(١) أخرجه سعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٥، والطبراني في \"المعجم الأوسط\" ١/ ٢٨٠ (٩١٢)، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٦.\n(٢) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٩، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٤، وذكره الأخفش في \"معاني القرآن\" ٢/ ٧٢٥ ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ١١٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٣٩، وذكره النحاس في \"إعراب القرآن\" ٥/ ١١٩ نحوه.\n(٤) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٥) في (س): بن.\n(٦) في الأصل: عن.\n(٧) وهو عبد الرحمن بن عابس بن ربيعة النخعي الكوفي، سمع ابن عباس وعائشة وأباه عن الثوري، وثقه ابن معين وأبو زرعة وأبو حاتم والنسائي وابن حجر. انظر: \"تهذيب الكمال\" للمزي ٢/ ٥١٩، \"تقريب التهذيب\" لابن حجر (٣٩٠٧).","vol":"28","page":288},{"text":"وفوق ذلك ودونه نَدّخره للشتاء، فكنا نُسميها (١) القَصْر (٢).\nوقال مجاهد: هي حُزم الشجر (٣).\nوقال سعيد بن جبير (٤)، والضحاك (٥): هي أصول النخل، والشجر العظام.\nوواحدتها قَصْرة مثل تَمْرة، وتمر، وجَمْرة، وجمر (٦).\n_________\n(١) في (س): نسميه.\n(٢) الحكم على الإسناد:\nإسناده صحيح، رجاله ثقات.\nالتخريج:\nالحديث مداره على سفيان الثوري:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤١، والطبري في \"جامع البيان\" ٢٩/ ٢٤٠ من طريق وكيع، ومؤمل، ومهران.\nورواه البخاري، كتاب التفسير، باب تفسير سورة المرسلات (٤٩٣٢، ٤٩٣٣) من طريقي محمد بن كثير وعمرو بن علي.\nوالحاكم في \"المستدرك\" ٢/ ٥٥٦، من طريق أبي حذيفة.\nكلهم (وكيع، ومؤمل، ومهران، ومحمد بن كثير، وأبي حذيفة) عن سفيان الثوري، عن عبد الرحمن، عن ابن عباس به. إلا أنه في عامة المصادر مختصر.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٥، والطبري في \"جامع البيان\" ٢٩/ ٣٤٠، وابن جني في \"المحتسب\" ٢/ ٣٤٦.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢٥ ولم ينسبه، وابن فورك [٢٠٠/ب] والبغوي في \"معالم التنزيل\" ٨/ ٣٠٦، والرازي في \"مفاتيح الغيب\" ٣٠/ ٢٧٦.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢٥ ولم ينسبه، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٤٠، وذكره والماوردي في \"النكت والعيون\" ٦/ ١٨٠.\n(٦) انظر: \"لسان العرب\" لابن منظور ٥/ ١٠١، \"إعراب القرآن\" للهمداني ٤/ ٦٠٣.","vol":"28","page":289},{"text":"وقرأ علي بن أبي طالب، وابن عباس - ﵄ -: (كالقصَر) بفتح الصاد (١)، أراد أعناق النخل، والقَصَرة (٢): العُنق، وجمعها: قصر، وقصرات (٣).\nوقرأ سعيد بن جبير: (كالقِصَر) بكسر القاف، وفتح الصاد (٤).\nقال أبو حاتم: ولعله لغة (٥)، ونظيرها من الكلام: حاجة وحِوج (٦).\n\n<span data-type=\"title\" id=toc-6092>٣٣ </span>- ﴿كَأَنَّهُ﴾ ردَّ الكناية إلى اللفظ (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٤٠، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٥، وذكره النحاس في \"إعراب القرآن\" ٥/ ١١٩، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٧)، وابن جني في \"المحتسب\" ٢/ ٣٤٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٧.\n(٢) في (س): والقصر.\n(٣) انظر: \"الصحاح\" للجوهري ٢/ ٧٩٣، \"لسان العرب\" لابن منظور ٥/ ١٠١، \"إعراب القرآن\" للهمداني ٤/ ٦٠٣، \"معالم التنزيل\" للبغوي ٨/ ٣٠٧.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٥/ ١١٩، \"مختصر في شواذ القرآن\" (ص ١٦٧)، \"المحتسب\" لابن جني ٢/ ٣٤٦، \"زاد المسير\" لابن الجوزي ١٠/ ٤٥٠ - ٤٥١.\n(٥) انظر: \"المحتسب\" لابن جني ٢/ ٣٤٦، \"الجامع لأحكام القرآن\" ١٩/ ١٦٢.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٠٧، \"الكشاف\" للزمخشري ٦/ ٢٨٩، \"إعراب القرآن\" للهمداني ٤/ ٦٠٣، \"الدر المصون\" للسمين الحلبي ١٠/ ٦٣٩.\nقال الطبري في \"جامع البيان\" ٢٩/ ٢٤٠: وأولى القراءتين بالصواب في ذلك عندنا ما عليه قراء الأمصار.\nوهو سكون الصاد، وأولى التأويلات به أنه القصر من القصور وذلك لدلالة قوله ﴿كَأَنَّهُ جِمَالَتٌ صُفْرٌ﴾ على صحته، والعرب تشبه الإبل بالقصور المبنية.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٠٧، \"الجامع لأحكام القرآن\" ٦/ ٢٨٩، \"إعراب القرآن\" للهمداني ٤/ ٦٠٣، \"الدر المصون\" للسمين الحلبي ١٠/ ٦٣٩.","vol":"28","page":290},{"text":"(جمالات) قرأ ابن عباس: (جُمالات) بضم الجيم، كأنه جمع جُمالة، وهي الشيء المجمل (١).\nوقرأ حمزة (٢)، والكسائي (٣)، وخلف (٤) (٥): (جِمالة) من غير ألف، وكسر الجيم على جمع الجمل مثل: حجر وحجارة.\nوقرأ يعقوب: (جُمالة) بضم الجيم من غير ألف (٦)، أراد الأشياء العظام المجموعة.\nوقرأ الباقون: (جِمالات) بالألف، وكسر الجيم على جمع الجمال (٧).\n_________\n(١) الطبري في \"جامع البيان\" ٢٩/ ٢٤٣، و\"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٢)، \"المحتسب\" لابن جني ٢/ ٣٤٧، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٦٣، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٨.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٢)، \"التذكرة\" لابن غلبون ٢/ ٦١١، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٨.\n(٣) انظر: المصادر السابقة.\n(٤) في (س): وخلف وحفص.\n(٥) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٢)، إ النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٧، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠).\n(٦) \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٧) عن أبي حيوة، \"الكشاف\" للزمخشري ٦/ ٢٨٩ ولم ينسبه، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٠ عن ابن عباس والأعمش وغيرهما، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٨ عن ابن عباس والسلمي والأعمش وغيرهم، والقرطبي ١٩/ ١٦٣ وهي قراءة غير متواترة.\n(٧) منهم: ابن كثير، ونافع، وأبو عامر، وأبو بكر عن عاصم.","vol":"28","page":291},{"text":"وقال ابن عباس (١)، وسعيد بن جبير (٢): هي حبال السفن، يجمع بعضها إلى بعض حتى تكون كأوساط الرجال.\n(صُفر) جمع الأصفر، يعني: لون النار (٣).\nوقال بعض أهل المعاني: أراد سود الإبل (٤)؛ لأنّ في الخبر أن رسول الله - ﷺ - قال: \"إنّ شرر نار جهنم سود كالقير\" (٥) (٦).\nوالعرب تسمي السُّود من الإبل: صفرا (٧). قال الشاعر:\n_________\n= انظر: \"السبعة\" لابن مجاهد (ص ٦٦٦)، \"المبسوط فى القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٢)، \"التذكرة\" لابن غلبون ٢/ ٦١١، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٨.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤١، والبخاري، كتاب التفسير، باب قوله: ﴿كَأَنَّهُ جِمَالَتٌ صُفْرٌ﴾ (٤٩٣٣)، والطبري في \"جامع البيان\" ٢٩/ ٢٤٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٤ لعبد بن حميد، وابن المنذر، وابن مردويه أيضًا، والحاكم في \"المستدرك\" ٢/ ٥٥٦ وصححه، ووافقه الذهبي.\n(٢) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٢١، والماوردي فى \"النكت والعيون\" ٦/ ١٨٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٠٧.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٠٧، \"الدر المصون\" ١٠/ ٦٤٢.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٢٥، \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠٧)، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٤١ عن قتادة، وذكره ابن الأنباري في \"الأضداد\" (ص ١٦٠)، وابن أبي الحسن النيسابوري في \"معاني القرآن\" ٢/ ٣٠٠.\n(٥) في (س): كالقار.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٠٧، والخازن في \"لباب التأويل\" ٤/ ٣٨٤.\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ٢٢٥، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٢٠)، \"لسان العرب\" لابن منظور ٤/ ٤٦٠.","vol":"28","page":292},{"text":"تلك خيلي منها وتلك ركابي ... هُنَّ صُفْر أولادها كالزبيب (١)\nأي: سود.\nوإنما سميت سود الإبل صفرا؛ لأنه يشوب سوادها شيء من صُفرة، كما قيل لبيض الظِّباء أُدْم؛ لأن بياضها يعلوه كدرة (٢).\n\n<span data-type=\"title\" id=toc-6093>٣٤ </span>- ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾\n\n<span data-type=\"title\" id=toc-6094>٣٥ </span>- قوله تعالى: ﴿هَذَا يَوْمُ لَا يَنْطِقُونَ (٣٥)﴾\n\n<span data-type=\"title\" id=toc-6095>٣٦ </span>- ﴿وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (٣٦)﴾ رفع عطف على قوله يؤذن (٣).\n_________\n(١) البيت للأعشى في \"ديوانه\" (ص ٧٣)، \"تهذيب اللغة\" للأزهري ١٢/ ١٧٠، \"لسان العرب\" ١/ ٣٥٥، \"تاج العروس\" للزبيدي ٢/ ٣٦١.\nوالركاب: الإبل. انظر: \"لسان العرب\" لابن منظور ١/ ٤٣٠.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢٥، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ٣٢١)، والطبري في \"جامع البيان\" ٢٩/ ٢٤١، والزجاج في \"معاني القرآن\" ٥/ ٢٦٨، وابن الأنباري في \"الأضداد\" (ص ١٦٠).\nقال الطبري في \"جامع البيان\" ٢٩/ ٢٤٢: وأولى الأقوال عندي بالصواب قول من قال: عني بالجمالات الصفر: الإبل السود؛ لأن ذلك هو المعروف من كلام العرب.\nقال القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٦٢: وضعف الترمذي هذا القول فهذا القول محال في اللغة أن يكون شيء يشوبه شيء قليل، فنسب كله إلى ذلك الشائب، فالعجب لمن قد قال هذا، وقد قال الله تعالى: ﴿كأنه جمالة صفر﴾ فلا نعلم شيئا من هذا في اللغة.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢٥ - ٢٢٦، والنحاس في \"إعراب القرآن\" ٥/ ١٢٢، والهمداني في \"إعراب القرآن\" ٤/ ٦٠٥، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٤٤.","vol":"28","page":293},{"text":"<span data-type=\"title\" id=toc-6096>٣٧ </span>- ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾\nقال أبو عثمان: أسكتتهم رؤية الهيبة، وحياء الذنوب (١).\nوقال الجنيد: وأي عذر لمن أعرض عن منعمه، وجحده، وكفر بأياديه ونعمه (٢).\n\n<span data-type=\"title\" id=toc-6097>٣٨ </span>- ﴿هَذَا يَوْمُ الْفَصْلِ جَمَعْنَاكُمْ وَالْأَوَّلِينَ (٣٨)﴾\n\n<span data-type=\"title\" id=toc-6098>٣٩ </span>- ﴿فَإِنْ كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ (٣٩) وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾\n\n<span data-type=\"title\" id=toc-6100>٤١ </span>- ﴿إِنَّ الْمُتَّقِينَ فِي ظِلَالٍ﴾ جمع الظل (٣) ﴿وَعُيُونٍ﴾\n\n<span data-type=\"title\" id=toc-6101>٤٢ </span>- ﴿وَفَوَاكِهَ مِمَّا يَشْتَهُونَ (٤٢)﴾ ويقال لهم (٤):\n\n<span data-type=\"title\" id=toc-6102>٤٣ </span>- ﴿كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (٤٣)﴾\n\n<span data-type=\"title\" id=toc-6103>٤٤ </span>- ﴿إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ (٤٤) وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾\n\n<span data-type=\"title\" id=toc-6105>٤٦ </span>- ﴿كُلُوا وَتَمَتَّعُوا﴾ في الدنيا ﴿قَلِيلًا إِنَّكُمْ مُجْرِمُونَ﴾\n_________\n(١) انظر: \"حقائق التفسير\" للسلمي [٣٥٦/ب] \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٦٤.\n(٢) انظر: \"حقائق التفسير\" للسلمي [٣٥٦/ب] \"معالم التنزيل\" للبغوي ٨/ ٣٠٧، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٦٤، \"لباب التأويل\" للخازن ٤/ ٣٨٤.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٠٧، \"لباب التأويل\" للخازن ٤/ ٣٨٥، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٩، \"الدر المصون\" للسمين الحلبي ١٠/ ٦٤٤.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٠، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٦٥ - ١٦٦، \"البحر المحيط\" لأبي حيان ٨/ ٣٩٩، ونسبه للأعمش، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣٠) عن المطوعي، \"فتح القدير\" للشوكاني ٥/ ٤١٧. وهي قراءة غير متواترة.","vol":"28","page":294},{"text":"مشركون مستحقون للعذاب (١).\n\n<span data-type=\"title\" id=toc-6106>٤٧ </span>- ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾\n\n<span data-type=\"title\" id=toc-6107>٤٨ </span>- ﴿وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ (٤٨)﴾ صَلّوا لا يصلون (٢).\nقال مقاتل: نزلت في ثقيف، حيث (٣) أمرهم النبي - ﷺ - بالصلاة فقالوا: لا نَنْحني، فإنها مسبة علينا، فقال رسول الله - ﷺ -: \"لا خير في دين ليس فيه ركوع ولا سجود\" (٤).\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٤١٠، \"معالم التنزيل\" للبغوي ٨/ ٣٠٨، \"لباب التأويل\" للخازن ٤/ ٣٨٥، \"زاد المسير\" لابن الجوزي ٨/ ٤٥٢، \"مفاتيح الغيب\" للرازي ٣٠/ ٢٨٣.\n(٢) قاله مجاهد: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢٧، وأخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٤٥ - ٢٤٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٧ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، وذكره ابن فورك [٢٠١/أ].\n(٣) في (س): حين.\n(٤) ما نسبه المصنف لمقاتل من قوله. لم أقف عليه مسندًا، غير أن متنه جاء في حديث عثمان بن أبي العاص مرفوعًا.\nرواه ابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ١٨٦ (١٥٢٠) عن عبيد الله بن معاذ، عن أبيه، عن أشعث.\nورواه أبو داود الطيالسي في \"المسند\" (ص ١٢٦) (٩٣٩)، وعنه أبو داود، كتاب الخراج، باب ما جاء في خبر الطائف (٣٠٢٧)، والبيهقي في \"السنن الكبرى\" ٢/ ٦٢٣.\nورواه ابن أبي عاصم في \"الآحاد والمثاني\" ٣/ ١٨٦ (١٥٢٠١)، والطبراني في \"المعجم الكبير\" ٩/ ٥٤ (٨٣٧٢) عن هدبة بن خالد.\nورواه ابن الجارود في \"المنتقى\" (ص ١٧٨) (٣٧٣)، وابن خزيمة ٢/ ٢٨٥ =","vol":"28","page":295},{"text":"قال ابن عباس - ﵄ -: إنما يُقال لهم هذا يوم القيامة حين يدعون إلى السجود فلا يستطيعون (١).\n\n<span data-type=\"title\" id=toc-6108>٤٩ </span>- ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾\n_________\n= (١٣٢٨)، والطبراني في \"المعجم الكبير\" ٩/ ٥٤ (٨٣٧٢)، والبيهقي في \"السنن الكبرى\" ٢/ ٦٢٣ (٤٣٣٤) من طريق أبي الوليد الطيالسي.\nورواه أحمد في \"المسند\" ٦/ ٢٧١ (١٧٩٣٤)، وابن خزيمة ٢/ ٢٨٥ (١٣٢٨) ولم يذكر: لا خير. . من طريق عفان بن مسلم.\nأربعتهم: أبو داود، وأبو الوليد الطيالسي، وهدبة، وعفان، عن حماد بن سلمة، عن حميد.\nكلاهما: أشعث، وحميد، عن الحسن البصري، عن عثمان بن أبي العاص به مرفوعًا.\nوالحديث ضعيف. الحسن البصري لم يسمع من عثمان بن أبي العاص.\nقال عبد الحق الإشبيلي في \"الأحكام\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٣٩: لا يعرف للحسن سماع من عثمان، وليس طريق الحديث بقوي. ا. هـ.\nوقال الحافظ المنذري في \"مختصر سنن أبي داود\" ٤/ ٢٤٤: قد قيل: إن الحسن البصري لم يسمع من عثمان بن أبي العاص.\nورواه الطبري في \"جامع البيان\" ٢٩/ ٢٤٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٦ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، عن مجاهد.\n(١) أخرجه الطبري في \"جامع البيان\" ٢٩/ ٢٤٥، وذكره ابن فورك [٢٠١/أ] والبغوي في \"معالم التنزيل\" ٨/ ٣٠٨، وابن الجوزي في \"زاد المسير\" ٨/ ٤٥٢. قلت: وهو الذي ذهب إليه أكثر المحققين من علماء التفسير كابن عباس، ومجاهد، وهو الموافق لسياق الآيات التي تتحدث عن يوم القيامة. انظر: \"جامع البيان\" للطبري ٢٩/ ٢٤٥.","vol":"28","page":296},{"text":"<span data-type=\"title\" id=toc-6109>٥٠ </span>- ﴿فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ﴾ أى: بعد القرآن إذا لم يؤمنوا به (١).\nوقال أهل المعانى: ليس قوله -﷿-: ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾ تكرارًا غير مفيد؛ لأنه أراد بكل قول منه غير ما أراد بالقول الآخر، كأنه ذكر شيئًا ثم قال: ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾ بهذا (٢). والله أعلم.\n_________\n= وقال ابن العربي في \"أحكام القرآن\" ٣/ ١٩٠٢: هذِه الآية حجة على وجوب الركوع، وإنزاله ركنًا في الصلاة وقد انعقد الإجماع عليه، وظن قوم أن هذا إنما يكون في القيامة، وليست بدار تكليف فيتوجه فيها أمر يكون عليه ويل وعقاب، وإنما يدعون إلى السجود كشفا لحال الناس في الدنيا، فمن كان يسجد لله تمكن من السجود ومن كان يسجد رئاء لغيره صار ظهره طبقًا واحدًا.\n(١) ذكره الطبري في \"جامع البيان\" ٢٩/ ٢٤٦، والزجاج في \"معانى القرآن\" ٥/ ٢٦٩، والماوردي في \"النكت والعيون\" ٦/ ١٨١، والواحدي في \"الوسيط\" ٤/ ٤١٠.\n(٢) ذكره ابن فورك [٢٠١/أ] والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٦٧.","vol":"28","page":297},{"text":"<span data-type=\"title\" id=toc-6110>٧٨ - سُورَة النَّبَأ</span>","vol":"28","page":299},{"text":"سورة النبأ (١)\nمكية (٢)، وهي سبعمائة وسبعون حرفًا، ومائة وثلاث وسبعون كلمة، وأربعون آية (٣).\n[٣٣٣٢] أخبرنا ابن المقرئ (٤) قال: أخبرنا ابن مطر (٥) قال: حدثنا ابن شريك (٦) قال: حدثنا ابن يونس (٧) قال: حدثنا سلام بن سليم (٨) قال: حدثنا هارون بن كثير (٩)، عن زيد بن أسلم (١٠)، عن\n_________\n(١) وتسمى سورة التساؤل. \"مصاعد النظر\" للبقاعي (ص ١٥٠).\n(٢) قاله ابن عباس، وابن الزبير:\nابن عباس: أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"ناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٨، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣ عن ابن عباس قال: نزلت سورة (عما يتساءلون) بمكة.\nابن الزبير: أخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٨ عن عبد الله ابن الزبير قال: أنزلت ﴿عَمَّ يَتَسَاءَلُونَ﴾ بمكة. وحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٣، والبقاعي في \"مصاعد النظر\" (ص ١٥٠) الإجماع على مكيتها.\n(٣) ذكره مكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٥٩، والداني في \"البيان في عد آي القرآن\" (ص ٢٦٢)، والمخللاتي في \"القول الوجيز\" (ص ٣٣٥).\n(٤) محمد بن إبراهيم الأصبهاني، حافظ صدوق.\n(٥) محمد بن جعفر بن مطر، عدل ضابط.\n(٦) إبراهيم بن شريك، الإمام المحدث الثقة.\n(٧) أحمد بن عبد الله بن يونس، ثقة حافظ.\n(٨) الطويل: متروك.\n(٩) مجهول.\n(١٠) قال ابن حجر: هو تحريف والصواب زيد بن سالم، جهله أبو حاتم.","vol":"28","page":301},{"text":"أبيه (١)، عن أبي أمامة الباهلي (٢)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة عم يتساءلون سقاه الله تعالى برد الشراب يوم القيامة\" (٣).\n_________\n(١) قال الذهبي: زيد عن أبيه نكره.\n(٢) صحابي مشهور.\n(٣) [٣٣٣٢] الحكم على الإسناد:\nضعيف جدًّا، والحديث موضوع.\nالتخريج:\nمر بيانه مرارًا.","vol":"28","page":302},{"text":"قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6111>١ </span>- ﴿عَمَّ يَتَسَاءَلُونَ (١)﴾\nيعني: عن أي شيء يتساءلون (١) هؤلاء المشركون <span data-type=\"title\" id=toc-6112>(٢) </span>وذلك أنهم اختلفوا واختصموا في أمر محمد - ﷺ -، وما جاءهم به (٣).\n\n٢ - ﴿عَنِ النَّبَإِ الْعَظِيمِ (٢)﴾.\nقال مجاهد: هو القرآن (٤)، دليله قوله تعالى: ﴿قُلْ هُوَ نَبَأٌ عَظِيمٌ (٦٧)﴾ (٥) الآية. وقال قتادة: هو البعث (٦).\n_________\n(١) كذا في الأصل، (س): وهي ضعيفة، والصحيح لغة: يتساءل.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٢١، والطبري في \"جامع البيان\" ٣٠/ ١، والزجاج في \"معاني القرآن\" ٥/ ٢٧١، والنحاس في \"إعراب القرآن\" ٥/ ١٢٥، والماوردي في \"النكت والعيون\" ٦/ ١٨٢.\nاللفظ استفهام، وإنما المعنى تفخيم القصة، على منهاج قوله تعالى: ﴿لِمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ﴾.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ١، والماوردي في \"النكت والعيون\" ٦/ ١٨٢، والواحدي في \"الوسيط\" ٤/ ٤١١، والبغوي في \"معالم التنزيل\" ٨/ ٣١١.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٢٧ ولم ينسبه، وأخرجه عبد الرزاق فى \"تفسير القرآن\" ٢/ ٣٤٢ عن قتادة، والطبري في \"جامع البيان\" ٣٠/ ٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٨ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٨) ولم ينسبه، وابن فورك [٢٠١/أ].\n(٥) ص: ٤.\n(٦) أخرجه عبد حميد، والطبري في \"جامع البيان\" ٣٠/ ٢، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧١ ولم ينسبه، وابن فورك [٢٠١/أ] [٢٠١/ب]. =","vol":"28","page":303},{"text":"<span data-type=\"title\" id=toc-6113>٣ </span>- ﴿الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ (٣)﴾: فمصدق، ومكذب (١).\n\n<span data-type=\"title\" id=toc-6114>٤ </span>- ﴿كَلَّا سَيَعْلَمُونَ (٤) ثُمَّ كَلَّا سَيَعْلَمُونَ <span data-type=\"title\" id=toc-6115>(٥)﴾ </span>وهذا وعيد لهم (٢).\nوقال الضحاك: ﴿كَلَّا سَيَعْلَمُونَ (٤)﴾: يعني: الكافرين، ﴿ثُمَّ كَلَّا سَيَعْلَمُونَ (٥)﴾: يعني: المؤمنين (٣).\nوقرأه العامة: بالياء فيهما (٤)، وقرأ الحسن (٥)، ومالك بن\n_________\n= والبعث: اتفق الكفار على إنكاره، إلا إذا وقع الاختلاف في الجملة فمصدق به المؤمنون، ومكذب به المشركون.\n(١) قاله قتادة: ذكره \"معاني القرآن\" للفراء ٣/ ٢٢٧ ولم ينسبه، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٢، والطبري في \"جامع البيان\" ٣٠/ ٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٨ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [٢٠١/ب].\n(٢) قاله الحسن: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٨ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٢، والواحدي في \"الوسيط\" ٤/ ٤١١.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣، وذكره ابن فورك [٢٠١/ب] والماوردي في \"النكت والعيون\" ٦/ ١٨٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٣٥، والبغوي في \"معالم التنزيل\" ٨/ ٣١١.\n(٤) منهم: أبو جعفر، ونافع، وابن كثير، وعاصم، وحمزة، وأبو عمرو.\nانظر: \"معاني القرآن\" للفراء ٣/ ٢٢٧، \"السبعة\" لابن مجاهد (ص ٦٦٨)، \"إعراب القرآن\" للنحاس ٥/ ١٢٥، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٧/ب] \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٣٢.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٢٢٧ وصوبه، \"معاني القرآن\" للزجاج ٥/ ٢٧١، \"إعراب القرآن\" للنحاس ٥/ ١٢٥، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٤ وهي قراءة غير متواترة.","vol":"28","page":304},{"text":"دينار (١): بالتاء فيهما.\n\n<span data-type=\"title\" id=toc-6116>٦ </span>- ﴿أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا (٦) وَالْجِبَالَ أَوْتَادًا <span data-type=\"title\" id=toc-6117>(٧)﴾</span>.\n\n<span data-type=\"title\" id=toc-6118>٨ </span>- ﴿وَخَلَقْنَاكُمْ أَزْوَاجًا (٨)﴾ أصنافًا ذكورًا وإناثا (٢).\n\n<span data-type=\"title\" id=toc-6119>٩ </span>- ﴿وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا (٩)﴾\nراحة لأبدانكم، والنائم: مسبوت لا يعمل ولا يعقل كأنه ميت (٣).\n\n<span data-type=\"title\" id=toc-6120>١٠ </span>- ﴿وَجَعَلْنَا اللَّيْلَ لِبَاسًا (١٠)﴾ غطاء، وغشاء يلبس كل شيء بسواده (٤).\n\n<span data-type=\"title\" id=toc-6121>١١ </span>- ﴿وَجَعَلْنَا النَّهَارَ مَعَاشًا (١١)﴾\nسببًا لمعايشكم، والتصرف في مصالحكم، فسمّاه به (٥).\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٦٩، \"الدر المصون\" للسمين الحلبي ١٠/ ٦٤٩، \"فتح القدير\" للشوكاني ٥/ ٤٢١ وهي قراءة غير متواترة.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٨)، والطبري في \"جامع البيان\" ٣٠/ ٣، والزجاج في \"معاني القرآن\" ٥/ ٢٧٢، والماوردي في \"النكت والعيون\" ٦/ ١٨٣، والواحدي في \"الوسيط\" ٤/ ٤١٢.\n(٣) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٢ نحوه، والرازي في \"مفاتيح الغيب\" ٣١/ ٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٦٩، وابن منظور في \"لسان العرب\" ٢/ ٣٧.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ٣، والنحاس في \"إعراب القرآن\" ٥/ ١٢٦، والماوردي في \"النكت والعيون\" ٦/ ١٨٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٣٦، والبغوي في \"معالم التنزيل\" ٨/ ٣١٢.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٣، \"إعراب القرآن\" للنحاس ٥/ ١٢٦، \"الوجيز\" للواحدي ٢/ ١٦٦، \"معالم التنزيل\" للبغوي ٨/ ٣١٢.","vol":"28","page":305},{"text":"كقول الشاعر:\nوأخو الهموم إذا الهموم تحضرت ... جنح الظلام وسادة لا ترقد (١)\nفجعل الوسادة هي التي لا ترقد، والمعنى لصاحب الوسادة (٢).\n\n<span data-type=\"title\" id=toc-6122>١٢ </span>- قوله تعالى: ﴿وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا (١٢)﴾.\n\n<span data-type=\"title\" id=toc-6123>١٣ </span>- ﴿وَجَعَلْنَا سِرَاجًا﴾ مضيئًا منيرًا (٣)\n﴿وَهَّاجًا﴾: وقادًا حارًا، وهي الشمس (٤).\n\n<span data-type=\"title\" id=toc-6124>١٤ </span>- ﴿وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ﴾\n_________\n(١) البيت للطرماح في \"ديوانه\" (ص ١٥٢)، انظر: \"جامع البيان\" الطبري ٣٠/ ٤، \"أساس البلاغة\" للزمخشري (ص ١٣٠).\nومعنى تحضرت: من الحضور، يقال: حضرني الهم واحتضرني وتحضرني.\n\"لسان العرب\" لابن منظور ٤/ ١٩٩.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٤.\n(٣) قاله ابن عباس، وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٩، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٢٦.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٢، والطبري في \"جامع البيان\" ٣٠/ ٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٩ لعبد بن حميد، وابن المنذر أيضًا.\n(٤) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٨)، والطبري في \"جامع البيان\" ٣٠/ ٤، والزجاج في \"معاني القرآن\" ٥/ ٢٧٢، وابن فورك [٢٠١/ب] والقشيري في \"لطائف الإشارات\" (ص ٦٧٦).","vol":"28","page":306},{"text":"قال مقاتل (١)، ومجاهد (٢)، وقتادة (٣): يعني: الرياح التي تعصر السحاب، وهي رواية العوفي، عن ابن عباس - ﵄ - (٤) ومجازه على هذا التأويل أي: بالمعصرات: من بمعنى الباء (٥)، كقوله: ﴿مِنْ كُلِّ أَمْرٍ (٤) سَلَامٌ﴾ (٦) وكذلك كان عكرمة يقرؤها: (وأنزلنا بالمعصرات) (٧).\n_________\n(١) \"تفسيره\" (ص ٥٥٩)، وذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٨)، والنحاس في \"إعراب القرآن\" ٥/ ١٢٦ ولم ينسباه، والواحدي في \"الوسيط\" ٤/ ٤١٣، والبغوي في \"معالم التنزيل\" ٨/ ٣١٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٩ للفريابي، وعبد بن حميد، وابن المنذر أيضًا.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٢، والطبري في \"جامع البيان\" ٣٠/ ٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٩ لعبد بن حميد، وابن المنذر أيضًا.\nوأخرجه الخرائطي في \"مكارم الأخلاق\" ٢/ ٩٣٣ (١٠٤٠)، والنحاس في \"إعراب القرآن\" ٥/ ١٢٦، ولم ينسبه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥، وعبد بن حميد، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٠، وأبو يعلى في \"المسند\" ٥/ ٧١ (٢٦٦٤)، والخرائطي في \"مكارم الأخلاق\" ٢/ ٩٣٣ (١٠٤١)، ٢/ ٩٣٤ (١٠٤٢)، من طرق، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٢٦ ولم ينسبه.\n(٥) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٣٧، والبغوي في \"معالم التنزيل\" ٨/ ٣١٢، وابن الجوزي في \"زاد المسير\" ٩/ ٦، والرازي في \"مفاتيح الغيب\" ٣١/ ٨.\n(٦) القدر: ٤ - ٥.\n(٧) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥، وذكره ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٨)، والزمخشري في \"الكشاف\" ٦/ ٢٩٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٢.\nوهي قراءة غير متواترة. =","vol":"28","page":307},{"text":"روى الأعمش (١)، عن المنهال بن عمرو (٢)، عن قيس بن السَّكَن (٣) قال: قال عبد الله (٤) - ﵁ - في قوله: ﴿وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا﴾ قال: يبعث الله الريح، فتحمل الماء من السماء، فتدرُّ كما تدرُّ اللَّقْحَة، ثم ينبعث (٥) الماء كأمثال العزالي، فتضربه الرياح فنزل (٦) متفرقًا (٧).\n_________\n= وقرأ ابن الزبير، وابن عباس، والفضل بن عباس، وعبد الله بن يزيد، وعكرمة، وقتادة: (بالمعصرات) بالباء بدل من. قال ابن عطية: فهذا يقوي أنه أراد الرياح.\nانظر: \"المحرر الوجيز\" لابن عطية ١٦/ ٢٠٩.\n(١) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٢) الأسدي صدوق ربما وهم.\n(٣) في الأصل، (س): سكن، والمثبت من ترجمته، وهو قيس بن السكن الأسدي، روى عن عبد الله بن مسعود، وعنه عمارة بن عمير وأبو إسحاق الهمداني قال عنه يحيى بن معين وابن حجر: ثقة، \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٩٨، \"تقريب التهذيب\" لابن حجر (٥٥٧٨).\n(٤) ابن مسعود، صحابي مشهور.\n(٥) في (س): ويبعث.\n(٦) في الأصل: فتنزل، وما أثبته من (س).\n(٧) الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nالأثر مداره على الأعمش، ويرويه عنه ثلاثة:\nرواه النحاس في \"إعراب القرآن\" ٥/ ١٢٦ من طريق الحسين بن علي، وأبو عوانة في \"المسند (٣/ ٥٠٨ (٦٤٨٧)، ومن طريقه رواه البيهقي في \"السنن الكبرى\" ٣/ ٥٠٨، ورواه الخرائطي في \"مكارم الأخلاق\" ٢/ ٩٣٥ (١٠٤٤).","vol":"28","page":308},{"text":"قال المؤرِّج: المعصرات: ذوات الأعاصير (١).\nوقال أبو العالية (٢)، والربيع (٣)، والضحاك (٤): هي السحاب التي\n_________\n= ثلاثتهم: الحسين بن علي، وأبو عوانة، وسفيان، عن الأعمش، عن المنهال، عن قيس، عن ابن مسعود به.\nوأخرجه أيضًا الشافعي، وسعيد بن منصور، وعبد بن حميد، وابن المنذر كما في \"الدر المنثوردا للسيوطي ٦/ ٥٠٠.\nغريب الأثر: اللقحة: الناقة الحلوب الغزيرة اللبن، والواحدة: لقوح.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٢٥، \"لسان العرب\" لابن منظور ٢/ ٥٨١.\nوالعزالي: مصب الماء من القربة ونحوها، سميت بذلك لأنها في أحد خصمي القربة لا في وسطها ولا هي كفمها الذي منه يستقى فيها.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٤٤٣.\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤١٣، والبغوي في \"معالم التنزيل\" ٨/ ٣١٢ كلاهما عن الأزهري، والرازي في \"مفاتيح الغيب\" ٣١/ ٨.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٨)، والزجاج في \"معاني القرآن\" ٥/ ٢٧٢، والنحاس في \"إعراب القرآن\" ٥/ ١٢٦ ولم ينسبوه، والواحدي في \"الوسيط\" ٤/ ٤١٣، والبغوي في \"معالم التنزيل\" ٨/ ٣١٢.\n(٣) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٨)، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٥، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٢، والنحاس في \"إعراب القرآن\" ٥/ ١٢٦ ولم ينسباه، والماوردي في \"النكت والعيون\" ٦/ ١٨٤، والواحدي في \"الوسيط\" ٤/ ٤١٣.\n(٤) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٨)، والزجاج في \"معاني القرآن\" ٥/ ٢٧٢، والنحاس في \"إعراب القرآن\" ٥/ ١٢٦ ولم ينسبوه، والواحدي في \"الوسيط\" ٤/ ٤١٣، والبغوي في \"معالم التنزيل\" ٨/ ٣١٢.","vol":"28","page":309},{"text":"تتحلَّب (١) بالمطر ولما تمطر، كالمرأة المُعْصِر، وهي التي دنا حيضها ولم تحض.\nقال أبو النجم:\nقد أعصرت أو قد دنا إعصارها (٢)\nوهذا معنى رواية الوالبي، عن ابن عباس - ﵄ - (٣).\nوقال المبرد: المعصرات: القاطرات (٤) (٥).\n_________\n(١) في (س): ينحلب.\n(٢) لم أجده في \"ديوانه \"، والرجز منسوب لأبي النجم عند القرطبي في \"الجامع لأحكام القرآن\"١٩/ ١٧٢، وأبي حيان في \"البحر المحيط\"١٠/ ٣٨٢، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٥٠، والألوسي في \"روح المعاني\" ٣٠/ ١١، ومنسوب لمنظور بن مرثد كما في \"لسان العرب\" لابن منظور ٤/ ٥٧٦، وبداية الرجز: تمشي الهوينى ساقطًا خمارها.\nوالمعصر: هي التي بلغت عصر شبابها بها وأدركت، وقيل: أول ما أدركت وحاضت، يقال أعصرت.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٥٧٦.\nويؤيد هذا المعنى أن همزة (أعصر) تفيد معنى الحينونة، وتسمى همزة التهيئة كما في قولهم: أجز الزرع؛ إذا حان له أن يجز، وأحصد؛ إذا حان وقت حصاده. انظر: \"التحرير والتنوير\" لابن عاشور ٣٠/ ٢٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٢، والنحاس في \"إعراب القرآن\" ٥/ ١٢٦ ولم ينسباه، وابن فورك [٢٠١/ ب] ورجحه، والواحدي في \"الوسيط\" ٤/ ٤١٣.\n(٤) في (س): الماطرات.\n(٥) القول لم أجده.","vol":"28","page":310},{"text":"وقال ابن كيسان: المغيثات (١)، من قوله تعالى: ﴿وَفِيهِ يَعْصِرُونَ﴾ (٢).\nوقال أبيّ بن كعب (٣) - ﵁ -، والحسن (٤)، وسعيد بن جبير (٥)، وزيد بن أسلم (٦)، ومقاتل بن حيان (٧): ﴿مِنَ الْمُعْصِرَاتِ﴾ أي: من السماوات.\n﴿مَاءً ثَجَّاجًا﴾: صبابا (٨).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١٣، \"الكشاف\" للزمخشري ٦/ ٢٩٦، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٤.\n(٢) يوسف: ٤٩.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٤، وابن الجوزي في \"زاد المسير\" ٩/ ٦، والقرطبي في \"الجامع لأحكام القرآن\"١٩/ ١٧٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥، وذكره ابن فورك [٢٠١/ب] والماوردي في \"النكت والعيون\" ٦/ ١٨٤، والبغوي في \"معالم التنزيل\" ٨/ ٣١٣، والزمخشري في \"الكشاف\" ٦/ ٢٩٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٤. قال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٢٨: وهذا قول غريب.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١٣، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٤، \"زاد المسير\" لابن الجوزي ٩/ ٦، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٧٢.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١٣، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٤، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٧٢.\n(٧) المصدر السابق.\n(٨) قاله ابن عباس، ومجاهد، وقتادة، والربيع:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٤٩٩.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦، وعزاه السيوطي في \"الدر =","vol":"28","page":311},{"text":"وقال مجاهد: مدرارًا (١).\nوقال قتادة: متتابعًا يتلو بعضه بعضًا (٢) وقال ابن زيد (٣): كثيرًا.\n\n<span data-type=\"title\" id=toc-6125>١٥ </span>- ﴿لِنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا (١٥)﴾\n\n<span data-type=\"title\" id=toc-6126>١٦ </span>- ﴿وَجَنَّاتٍ أَلْفَافًا (١٦)﴾ مجتمعة ملتفة بعضها (٤) ببعض (٥).\n_________\n= المنثور\" ٦/ ٤٩٩ للفريابي، وعبد بن حميد، وابن المنذر أيضًا.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٢، والطبري في \"جامع البيان\" ٣٠/ ٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٤٩٩ لعبد بن حميد، وابن المنذر، والخرائطي في \"مكارم الأخلاق\" أيضًا.\nالربيع: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦ عن سفيان، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦ عن ابن وهب، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٢٧، والماوردي في \"النكت والعيون\" ٦/ ١٨٤، والبغوي في \"معالم التنزيل\" ٨/ ٣١٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٢.\nقال الطبري في \"جامع البيان\" ٣٠/ ٥ مرجحًا: وأولى الأقوال في ذلك بالصواب أن يقال: إن الله أخبر أنه أنزل من المعصرات، وهي التي قد تحلبت بالماء من السحاب بالماء.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٢٩: والأظهر أن المراد بالمعصرات السحاب.\n(٤) في (س): بعضها على بعض.\n(٥) قاله ابن عباس، ومجاهد، وقتادة، وسفيان، وابن زيد: ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧، وابن المنذر، وابن أبي =","vol":"28","page":312},{"text":"وواحدها لفٌّ في قول نحاة البصرة، وليس بالقوي (١)، وفي قول الآخرين واحدها لِف، ولَفيف (٢).\nوقيل: هي جمع الجمع يقال: جنة لفَاء وبيت أَلَفّ، وجنان (٣) لُفَ بضم اللام، ثم يجمع اللف ألفافا (٤).\n_________\n= حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٠.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٠ لعبد بن حميد، وابن المنذر أيضًا.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٢، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٠، والطبري في \"جامع البيان\" ٣٠/ ٧.\nسفيان: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧، وذكره ابن فورك [٢٠١/ب] ولم ينسبه.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧، وذكره ابن فورك [٢٠١/ب] ولم ينسبه.\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٧، والرازي في \"مفاتيح الغيب\" ٣١/ ٩، والهمداني في \"الفريد\" ٤/ ٦٠٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٢. والصواب: أنه اسم جمع لا واحد له.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٩)، والأخفش في \"معاني القرآن\" ٢/ ٧٢٧، والطبري في \"جامع البيان\" ٣٠/ ٧ ورجحه، والنحاس في \"إعراب القرآن\" ٥/ ١٢٧ ورجحه، وا بن فورك [٢٠٢/أ] والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٢، حكاه عن الكسائي، والهمداني في \"إعراب القرآن\" ٤/ ٦٠٩.\n(٣) في (س): جنات.\n(٤) قاله أبو عبيدة في \"مجاز القرآن\" (ص ٢٨٢)، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٠٩)، والطبري في \"جامع البيان\" ٣٠/ ٧، والهمداني في \"إعراب القرآن\" ٤/ ٦٠٩، وابن منظور في \"لسان العرب\" ٩/ ٣١٨ عن أبي إسحاق.","vol":"28","page":313},{"text":"<span data-type=\"title\" id=toc-6127>١٧ </span>- قوله تعالى: ﴿إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا (١٧)﴾ لما وعد الله (١).\n\n<span data-type=\"title\" id=toc-6128>١٨ </span>- ﴿يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (١٨)﴾ زُمرًا زُمرًا (٢).\n[٣٣٣٣] أخبرنا ابن فنجويه (٣) قال: حدثنا (عبيد الله) (٤) بن محمد ابن شنبة، قال حدثنا (عبيد الله) (٥) بن أحمد بن منصور الكسائي، قال: حدثنا محمد بن عبد الجبار (٦)، قال: أخبرنا محمد بن زهير (٧)، عن محمد بن المهتدي (٨)، عن حنظلة السدوسي (٩) عن أبيه (١٠)، عن البراء\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤١٣، والبغوي في \"معالم التنزيل\" ٨/ ٣١٣، والرازي في \"مفاتيح الغيب\" ٣١/ ١٠، والقرطبي ١٩/ ١٧٣.\n(٢) قاله مجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠١ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، وذكره ابن فورك [٢٠٢/أ] والقشيري في \"لطائف الإشارات\" (ص ٦٧٧).\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) في الأصل: عبد الله، وما أثبته من (س)، وهو أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٥) في الأصل، (س): عبد الله، وما أثبته من كتب التراجم والرجال، وهو أبو محمد الكسائي، محله الصدق.\n(٦) سندول، صدوق.\n(٧) تابعي أرسل، حدث عنه وهب بن الورد، مجهول. قاله الذهبي. قال ابن حجر: عقبه: وأظنه روى الحديث الطويل الظاهر الوضع المذكور عند الثعلبي في تفسير ﴿عَمَّ يَتَسَاءَلُونَ﴾ رواه عن محمد بن المفيد عن حنظلة السدوسي عن أبيه عن البراء. انظر: \"ميزان الاعتدال\" للذهبي ٦/ ١٥٢، و\"لسان الميزان\" لابن حجر ٥/ ١٧٠.\n(٨) لم أجده.\n(٩) في الأصل، (س): الدوري، وما أثبته من كتب التراجم، وحنظلة ضعيف.\n(١٠) لم أجده.","vol":"28","page":314},{"text":"ابن عازب (١) - ﵄ - قال: كان معاذ بن جبل - ﵁ - جالسًا قريبًا من رسول الله - ﷺ - في منزل أبي أيوب الأنصاري - ﵁ - فقال معاذ: يا رسول الله أرأيت قول الله تعالى ﴿يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا (١٨)﴾. قال: \"يا معاذ سألت عن عظيم من الأمر\" (٢). ثم أرسل عينيه، ثم قال: \"تحشرون عشرة أصناف من أمتي أشتاتًا قد ميزهم الله تعالى من جماعة المسلمين، وبدل صورهم، فبعضهم على صورة القردة، وبعضهم على صورة الخنازير، وبعضهم مُنكسين أرجلهم فوق وجوههم يسحبون عليها، وبعضهم عُمي يترددون وبعضهم صُم بُكم لا يعقلون، وبعضهم يمضغون ألسنتهم، فهي مدلاة على صدورهم يسيل القيح من أفواههم لُعابًا يقذرهم أهل الجمع، وبعضهم مقطعة أيديهم وأرجلهم، وبعضهم مُصلبين على جذوع من نار، وبعضهم أشد نتنا من الجِيف، وبعضهم يلبسون جِبابا (٣) سابغة (٤) من قطران لازقة بجلودهم (٥)، فأما الذين على صورة القردة فالقتات من الناس، يعني: النمّام، وأما الذين على صورة الخنازير؛ فأهل\n_________\n(١) صحابي مشهور.\n(٢) في (س): عن أمر عظيم من الأمور.\n(٣) الجِباب: هو اللباس الذي قُطع وسطه، وبه سمي جيب القميص.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٢٩.\n(٤) في (س): سانعة. وفي \"تفسير ابن مردويه\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٤٤: سائغة.\n(٥) في (س): لاصقة لجلودهم.","vol":"28","page":315},{"text":"السُّحْت، وأما المنكسون على وجوههم، فأكلة الربا، والعمي: من يجور في الحكم، والصم والبكم: المعجبون بأعمالهم، وأما (١) الذين يمضغون ألسنتهم؛ فالعلماء، والقُصَّاص (٢) الذين خالف قولهم أعمالهم (٣)، وأما (٤) المقطعة أيديهم وأرجلهم الذين يؤذون الجيران، وأما (٥) المصلبون على جذوع من نار؛ وأما (٦) السعاة بالناس إلى السلطان، وأما (٧) الذين هم أشد نتنًا من الجيف؛ فالذين يتمتعون بالشهوات واللذات ومنعوا حق الله -﷿- من أموالهم، والذين يلبسون الجباب (٨)، فأهل الكبر، والفخر، والخيلاء\" (٩).\n_________\n(١) من (س).\n(٢) القصاص: هو الذي يأتي بالقصة على وجهها كأنه يتتبع معانيها وألفاظها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٦٢.\n(٣) في (س): فعلهم عملهم.\n(٤) من (س).\n(٥) من (س).\nوالصلب: هو هذِه القتلة المعروفة، مشتق من ذلك؛ لأن ودكه وصديده يسيل.\nانظر: \"لسان العرب\" لابن منظور ١/ ٥٢٩.\n(٦) من (س).\n(٧) من (س).\n(٨) في الأصل: الجبات.\n(٩) [٣٣٣٣] الحكم على الإسناد:\nضعيف جدًّا، والحديث موضوع، فيه حنظلة السدوسي، ضعيف، محمد بن زهير مجهول، وفيه من لم أجده ومن لم يذكر بجرح أو تعديل. =","vol":"28","page":316},{"text":"<span data-type=\"title\" id=toc-6129>١٩ </span>- قوله تعالى: ﴿وَفُتِحَتِ السَّمَاءُ﴾\nقرأ أهل الكوفة بالتخفيف (١)، وقرأ (٢) غيرهم بالتشديد (٣) ﴿فَكَانَتْ أَبْوَابًا﴾: أي: شُقت لنزول الملائكة (٤).\n_________\n= التخريج:\nرواه المصنف، وابن مردويه كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٤٣ من طريق محمد بن زهير، عن محمد بن المهتدي، عن حنظلة السدوسي، عن أبيه، عن البراء بن عازب قال: كان معاذ بن جبل. . فذكره بطوله.\nوذكره ابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٠١، والألوسي في \"روح المعاني\" ٣٠/ ١٢ قال الحافظ في \"لسان الميزان\" ٥/ ١٧٠ ترجمة محمد بن زهير: حديث طويل ظاهر الوضع.\n(١) كعاصم، وحمزة، والكسائي.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٦٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٢، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٣٢.\n(٢) من (س).\n(٣) كابن كثير، ونافع، وأبي عمرو، وابن عامر.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٦٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٢، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٣٢.\nوتوجيه القراءة: أن الحجة لمن قرأ بالتشديد: أراد تكرير الفعل، والحجة لمن قرأ بالتخفيف: أنه دل بذلك على فتحها مرة واحدة.\nانظر: \"الحجة\" لابن خالويه (ص ٣١١)، \"الحجة\" لابن زنجلة (ص ٧٤٥).\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ٨، والزجاج في \"معاني القرآن\" ٥/ ٢٧٣، والنحاس في \"إعراب القرآن\" ٥/ ١٢٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٣٨.","vol":"28","page":317},{"text":"وقيل: شُقت حتى جعلت كالأبواب قطعًا (١).\nوقيل: تنحل وتتناثر حتى تصير فيها أبواب وطرق (٢).\nوقيل: إن لكل عبد بابين في السماء، باب لعمله، وباب لرزقه، فإذا قامت القيامة؛ انفتحت الأبواب (٣).\n\n<span data-type=\"title\" id=toc-6130>٢٠ </span>- ﴿وَسُيِّرَتِ الْجِبَالُ﴾ عن وجه الأرض (٤)، ﴿فَكَانَتْ سَرَابًا﴾ كالسراب (٥).\n\n<span data-type=\"title\" id=toc-6131>٢١ </span>- ﴿إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (٢١)﴾\nطريقًا، وممرًا، فلا سبيل إلى الجنة حتى تقطعوا (٦) النار (٧).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٨، والنحاس في \"إعراب القرآن\" ٥/ ١٢٨، وابن فورك [٢٠٢/أ] والواحدي في \"الوسيط\" ٤/ ٤١٣، والبغوي في \"معالم التنزيل\" ٨/ ٣١٣.\n(٢) ذكره ابن فورك [٢٠٢/أ] والواحدي في \"الوجيز\" ٢/ ١١٦٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٣٨، والبغوي في \"معالم التنزيل\" ٨/ ٣١٣، والزمخشري في \"الكشاف\" ٦/ ٢٩٩.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٤، وابن عادل الدمشقي في \"اللباب\" ٢٥/ ١٠٢، والشوكاني في \"فتح القدير\" ٥/ ٤٢٣.\n(٤) ذكره الواحدي في \"الوجيز\" ٢/ ١١٦٦، والبغوي في \"معالم التنزيل\" ٨/ ٣١٤.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ٨، والقشيري في \"لطائف الإشارات\" (ص ٦٧٧)، والماوردي في \"النكت والعيون\" ٦/ ١٨٥، والواحدي في \"الوسيط\" ٤/ ٤١٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٣٨، والبغوي في (معالم التنزيل\" ٨/ ٣١٤.\nوالسراب: هو ما يلوح في الصحاري مما يشبه الماء وليس بماء.\nانظر: \"لسان العرب\" لابن منظور ١/ ٤٦٥.\n(٦) في (س): يقطع.\n(٧) قاله الحسن وقتادة وسفيان: =","vol":"28","page":318},{"text":"قال مقاتل (١): محبسًا.\n\n<span data-type=\"title\" id=toc-6132>٢٢ </span>- ﴿لِلطَّاغِينَ﴾ للكافرين (٢)، ﴿مَآبًا﴾: مرجعًا (٣).\n\n<span data-type=\"title\" id=toc-6133>٢٣ </span>- ﴿لَابِثِينَ﴾ قراءة العامة بالألف (٤).\n_________\n= الحسن: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠١ لعبد بن حميد، وابن المنذر أيضًا، وذكره الزمخشري في \"الكشاف\" ٦/ ٢٩٩.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠١ لعبد الرزاق، وعبد بن حميد، وابن المنذر أيضًا، وذكره الزمخشري في \"الكشاف\" ٦/ ٢٩٩.\nسفيان: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩، وذكره القشيري في \"لطائف الإشارات\" (ص ٦٧٧)، والبغوي في \"معالم التنزيل\" ٨/ ٣١٤، ولم ينسباه.\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٠، والشوكاني في \"فتح القدير\" ٥/ ٤٢٣.\nوقد دلت الآية على أنّ جهنم كانت مخلوقة لقوله تعالى ﴿إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (٢١)﴾ وإذا كان كذلك كانت الجنة لعدم الفارق.\nانظر: \"اللباب\" لابن عادل الدمشقي ٢٠/ ١٠٤.\n(٢) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٣، والماوردي في \"النكت والعيون\" ٦/ ١٨٦، والواحدي في \"الوسيط\" ٤/ ٤١٣ عن ابن عباس، والبغوي في \"معالم التنزيل\" ٨/ ٣١٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٥.\n(٣) قاله سفيان، والسدي: سفيان: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢١٣، والنحاس في \"إعراب القرآن\" ٥/ ١٢٨، ولم ينسباه.\nالسدي: ذكره الماوردي في\" النكت والعيون\" ٦/ ١٨٦، والواحدي في \"الوسيط\" ٤/ ٤١٣ ولم ينسبه.\n(٤) منهم: أبو جعفر، ونافع، وأبو عمرو، وعاصم: =","vol":"28","page":319},{"text":"وقرأ علقمة (١)، وحمزة (٢): (لبثين) بغير الألف، وهما لغتان (٣).\n﴿فِيهَا أَحْقَابًا﴾: جمع حُقب، والحقب: جمع حِقبة (٤)، كقول مُتمم نويرة يرثي أخاه مالكًا (٥):\nوكنا كندماني جذيمة حقبة ... من الدهر حتى قيل لن نتصدعا (٦)\n_________\n= انظر: \"السبعة\" لابن مجاهد (ص ٦٦٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٩.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢٢٨، \"إعراب القرآن\" للنحاس ٥/ ١٢٩، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٦، \"البحر المحيط\" لأبي حيان ٨/ ٤٥.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٩، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٣٣، \"التيسير\" للداني (ص ١٧٧).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١٤، \"إعراب القرآن\" للهمداني ٤/ ٦١٠، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٧٦.\nوتوجيه القراءة أن الحجة لمن أثبت الألف أنه أتى به على القياس كقولهم: عالم وقادر، والحجة لمن حذف الألف أنه أتى على وزن فرح وحذر.\nانظر: \"الحجة\" لابن خالويه (ص ٣٦١)، \"الحجة\" لابن زنجلة (ص ٧٤٥).\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٠، والزجاج في \"معاني القرآن\" ٥/ ١٧٣، والنحاس في \"إعراب القرآن\" ٥/ ١٣٠، والبغوي في \"معالم التنزيل\" ٨/ ٣١٤.\n(٥) من (س).\n(٦) \"ديوانه\" (ص ١١١)، وانظر: \"جمهرة أشعار العرب\" لأبي زيد القرشي (ص ٢٦٧)، \"تاج العروس\" للزبيدي ١٠/ ٥١٢ وهي أبيات من قصيدة له يرثي أخاه مالكًا.","vol":"28","page":320},{"text":"واختلف العلماء في معنى الحقب، فقال قوم: هو اسم الزمان والدهر وليس له حد معلوم (١).\nوروى أبو الضحى، عن ابن مسعود - ﵁ - قال: لا يعلم عدد الأحقاب إلا الله تعالى (٢).\nوقال الآخرون: هو محدود (٣).\nثم اختلفوا في مبلغ مدته، فقال طارق بن عبد الرحمن: دعاني شيخ بين الصفا والمروة، فإذا عنده كتاب عبد الله بن عمرو - ﵄ - ﴿لَابِثِينَ فِيهَا أَحْقَابًا (٢٣)﴾ أن الحقب أربعون سنة كل يوم منها ألف سنة (٤).\n[٣٣٣٤] أخبرنا ابن فنجويه (٥)، قال: حدثنا موسى بن محمد بن علي (٦)، والحسين بن محمد بن حبش (٧)، قالا: حدثنا محمد بن\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٦ عن قطرب، والرازي في \"مفاتيح الغيب \"٣١/ ١٤، والقرطبي في \"الجامع لأحكام القرآن\"١٩/ ١٧٦ عن قطرب.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١ ونسبه إلى الربيع.\n(٣) كابن عباس، وسعيد بن جبير، وقتادة، وبشير بن كعب.\nانظر: \"جامع البيان\" للطبري ٣٠/ ١١، \"النكت والعيون\" للماوردي ٦/ ١٨٦.\n(٤) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٦ عن ابن عمر، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٦ مختصرًا. ورواه ابن أبي حاتم كما عند ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٣١.\n(٥) ثقة صدوق، كثير الرواية للمناكير.\n(٦) لم أجده.\n(٧) أبو علي المقرئ، ثقة مأمون.","vol":"28","page":321},{"text":"عمران (١) قال: حدثنا ابن المقرئ (٢)، وأبو عبد الله (٣) قالا: حدثنا العدني (٤)، عن سفيان (٥)، عن عمار الدُّهني (٦) قال: قال علي بن أبي طالب (٧) كرم الله وجهه لهلال الهجري (٨): ما تجدون الحقب في كتاب الله تعالى المنزل قال: نجده في كتاب الله -﷿- ثمانين سنة، كل سنة اثني عشر شهرًا، كل شهر ثلاثون يومًا، كل يوم ألف سنة (٩).\n_________\n(١) ابن أسد الموصلي، لم أجده.\n(٢) أحمد بن نصر، ثقة فقيه حافظ.\n(٣) أحمد بن حرب، له مناكير، ولم يترك ورمي بالإرجاء.\n(٤) في الأصل: العبدي، وما أثبت من (س)، وهو عبد الله بن الوليد، صدوق ربما أخطأ.\n(٥) الثوري، ثقة حافظ إمام، كان ربما دلس.\n(٦) أبو معاوية، صدوق يتشيع.\n(٧) أمير المؤمنين.\n(٨) مجهول. انظر \"تعجيل المنفعة\" ٢/ ٣٣٦.\n(٩) [٣٣٣٤] الحكم على الإسناد:\nضعيف، أحمد بن حرب: له مناكير، وموسى بن محمد، ومحمد بن عمران لم أجدهما، وهلال مجهول، وفيه انقطاع أيضًا بين عمار وعلي ﵁ وهو سالم بن أبي الجعد كما في مصادر التخريج.\nالتخريج:\nيرويه المصنف من طريق سفيان، عن عمار الدهني، عن هلال، عن علي به.\nوجاء من وجه آخر: يرويه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٢، وهناد بن السري في \"الزهد\" ١/ ١٦٠، والطبري في \"جامع البيان\" ٣٠/ ١١ من طريق سفيان. =","vol":"28","page":322},{"text":"[٣٣٣٥] وأخبرنا ابن فنجويه (١)، قال: حدثنا محمد بن (عبيد الله) (٢) بن محمد بن الفتح، قال: حدثنا أبو حامد محمد بن هارون الخضري (٣) قال: حدثنا زياد بن أبي يزيد (٤) قال: حدثنا سليمان بن مسلم (٥)، عن سليمان التيمي (٦)، عن نافع (٧)، عن ابن عمر - ﵄ -، عن النبي - ﷺ - قال: \"والله لا يخرج من النار من دخلها حتى يكونوا فيها أحقابًا، والحقب بضع وثمانون سنة، والسنة ثلاثمائة وستون يومًا كل يوم كألف سنة مما تعدون، ولا يتكلن أحد\n_________\n= كلاهما عن عمار، عن سالم بن أبي الجعد، عن هلال، عن علي به.\nوأخرجه الفريابي، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٢ عن سالم به.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) في الأصل، (س): عبد الله، وهو: محمد بن عبيد الله بن محمد بن الفتح بن الشخير، أبو بكر الصيرفي، سمع أبا القاسم البغوي وعلي بن الحسن الدقاق، وعنه أبو العلاء الواسطي وغيره، قال الخطيب: كان صدوقًا مات سنة (٣٧٨ هـ)، \"تاريخ بغداد\" للخطيب ٣/ ٢٨٠.\n(٣) في (س): الحضرمي، يقال له: الخضري والحضرمي، ثقة.\n(٤) في (س): زياد، وهو زياد بن أبي يزيد القصري، حدث عن وكيع بن الجراح وعنه محمد بن محمد الباغندي، ومحمد بن هارون الحضرمي، قال عنه الدارقطني: ما علمت إلا خيرا، \"تاريخ بغداد\" للخطيب ٨/ ٤٨١.\n(٥) سليمان بن مسلم الخشاب بصري، وقيل: كوفي، أبو المعلى الخزاعي، قال ابن حبان: لا تحل الرواية عنه إلا على سبيل الاعتبار. وقال ابن عدي: قليل الحديث وهو شبه مجهول. انظر \"لسان الميزان\" ٣/ ١٠٦.\n(٦) أبو المعتمر البصري، ثقة عابد.\n(٧) أبو عبد الله المدني، ثقة ثبت فقيه مشهور.","vol":"28","page":323},{"text":"على أن يخرج من النار\" (١).\nوقال بشير (٢) بن كعب: بلغني أن الحقب ثلاثمائة سنة، كل سنة ثلاثمائة وستون يومًا، كل يوم ألف سنة (٣).\nوقال مجاهد: الأحقاب ثلاثة وأربعون حُقبًا، كل حقب سبعون\n_________\n(١) [٣٣٣٥] الحكم على الإسناد:\nحديث منكر؛ فيه سليمان بن مسلم قليل الحديث وهو شبه مجهول.\nالتخريج:\nوالحديث رواه المصنف والواحدي في \"الوسيط\" ٤/ ٤١٤ من طريق زياد، ورواه ابن عدي في \"الكامل\" ٤/ ٢٨٧، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٣٢٨ من طريق عبيد الله بن يوسف.\nكلاهما: زياد، وعبيد الله، عن سليمان بن مسلم، عن سليمان التيمي، عن نافع، عن ابن عمر به.\nقال ابن عدي: حديث منكر جدًّا. وأورده الذهبي في \"الميزان\" ٣/ ٣١٥ مع حديث آخر وقال: وهما موضوعان في نقدي.\nورواه أيضًا البزار، وابن مردويه، والديلمي كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٢ عن ابن عمر.\nوجاء أيضًا: من حديث أبي هريرة رواه البزار كما في \"مجمع الزوائد\" للهيثمي ٧/ ١٣٣، وفيه حجاج بن نصير، ضعيف كان يقبل التلقين.\nوجاء عن ابن مسعود: رواه الحاكم في \"المستدرك\" ٢/ ٥٥٦، وقال: صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.\n(٢) في الأصل: بشر، وما أثبته من (س)، وكتب التراجم والرجال.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٣٩، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٦.","vol":"28","page":324},{"text":"خريفًا، كل خريف سبعمائة سنة، كل سنة ثلاثمائة وستون يومًا، كل يوم ألف سنة (١).\nقال الحسن: إن الله تعالى لم يذكر شيئًا إلا وجعل له مدة ينقطع إليها، ولم يجعل لأهل النار مدة، بل قال: ﴿لَابِثِينَ فِيهَا أَحْقَابًا (٢٣)﴾ فوالله ما هو إلا أنهم إذا مضى حقب دخل آخر، ثم آخر، ثم آخر إلى أبد الأبد، فليس للأحقاب عدة إلا الخلود في النار (٢)، ولكن قد ذكروا أن الحقب الواحد: سبعون ألف سنة، كل يوم منها كألف سنة مما نعده.\nوقال مقاتل بن حيان: الحقب الواحد سبع عشرة ألف سنة. قال: وهذِه الآية منسوخة نسختها ﴿فَلَنْ نَزِيدَكُمْ إِلَّا عَذَابًا﴾ بمعنى أن العدد ارتفع، والخلود قد حصل (٣).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١٤.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٢، والطبري في \"جامع البيان\" ٣٠/ ١١ - ١٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٦ مختصرًا، والواحدي في \"الوسيط\" ٤/ ٤١٤، والبغوي في \"معالم التنزيل\" ٨/ ٣١٥.\n(٣) ذكره ابن فورك [٢٠٢/أ] نحوه، والبغوي في \"معالم التنزيل\" ٨/ ٣١٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٦.\nالطبري في \"جامع البيان\" ٣٠/ ١٢، والقرطبي في \"معالم التنزيل\" ١٩/ ١٧٧.\nقال الطبري في \"جامع البيان\" ٣٠/ ١٢: ولا معنى لهذا القول لأن قوله ﴿لَابِثِينَ فِيهَا أَحْقَابًا (٢٣)﴾ خبر، والأخبار لا يكون فيها نسخ، وإنما النسخ يكون في الأمر والنهي. =","vol":"28","page":325},{"text":"وقال بعض العلماء: مجاز الآية: لابثين فيها أحقابا، لا يذوقون في تلك الأحقاب إلا حميمًا وغساقًا، ثم يلبثون أحقابًا (١)، يذوقون غير الحميم، والغساق من أنواع العذاب، فهو توقيت لأنواع العذاب، لا لمكثهم في النار (٢).\n\n<span data-type=\"title\" id=toc-6134>٢٤ </span>- ﴿لَا يَذُوقُونَ فِيهَا بَرْدًا﴾ يشفيهم من الحر إلا الغساق، وهو الزمهرير (٣).\n_________\n= وقال ابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٨: وهو قول خلف؛ لأن الأخبار لا تنسخ، وإنما ذكرنا هذا القول تنبيهًا على فساده.\nوقال القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٧: وهذا بعيد لأنه خبر، وقد قال تعالى: ﴿وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ﴾ على ما تقدم. هذا في حق الكفار، فأما العصاة الموحدون فصحيح ويكون النسخ بمعنى التخصيص.\nقلت: وهو الصواب.\nثم قال بعد سياقه الأقوال في معنى الحقب ١٩/ ١٧٢: هذِه أقوال متعارضة، والتحديد في الآية للخلود، يحتاج إلى توقيف يقطع العذر، وليس ذلك بثابت عن النبي - ﷺ -، وإنما المعنى -والله أعلم- ما ذكرناه أولًا؛ أي: لابثين فيها أزمانًا ودهورًا كلما مضى زمن يعقبه زمن، ودهر يعقبه دهر هكذا أبد الآبدين من غير انقطاع.\n(١) زاد بعدها في (س): أخر.\n(٢) ذكره ابن فورك [٢٠٢/أ].\n(٣) قاله ابن عباس، والربيع، وأبو العالية:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٢.\nالربيع: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٤٠ ولم ينسبه. =","vol":"28","page":326},{"text":"وقيل: صديد أهل السعير (١).\nوقال الثُّمالي: دموعهم (٢).\nوقال شهر بن حوشب: الغساق: واد في النار فيه ثلاثمائة وثلاثون شعبًا في كل شعب ثلاثمائة وثلاثون بيتًا، في كل بيت أربع زوايا، في كل زاوية شجاع كأعظم ما خلق الله تعالى من الخلق، في رأس كل شجاع سُم (٣).\n_________\n= أبو العالية: أخرجه هناد، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٤٠٣، والطبري في \"جامع البيان\" ٣٠/ ١٤.\n(١) قاله ابن رزين، وإبراهيم، وعطية، وقتادة، وابن زيد: أبو رزين: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٢.\nإبراهيم: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٢.\nعطية: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣، وذكره ابن الأنباري في \"الأضداد\" (ص ١٣٩) ولم ينسبه.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٧.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣، وذكره السمعانى في \"تفسير القرآن\" ٦/ ١٤٠.\n(٢) قاله سفيان، وابن زيد:\nسفيان: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣، وذكره السمعاني في\" تفسير القرآن\" ٦/ ١٤٠ ولم ينسبه.\nابن زيد: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٧.\n(٣) في (س): سهم من السم.","vol":"28","page":327},{"text":"﴿وَلَا شَرَابًا﴾ يرويهم من العطش (١).\n\n<span data-type=\"title\" id=toc-6135>٢٥ </span>- ﴿إِلَّا حَمِيمًا وَغَسَّاقًا (٢٥)﴾ (٢).\n[٣٣٣٦] أنبأني عبد الله بن حامد (٣)، قال: أخبرنا (٤) حامد بن محمد (٥)، قال: حدثنا عبد الله بن أحمد بن حماد (٦)، قال: حدثنا محمد بن علي بن الحسن الشقيقي (٧)، قال: سمعت أبا معاذ النحوي: الفضل بن خالد المروزي (٨) يقول في قوله تعالى: ﴿لَا يَذُوقُونَ فِيهَا بَرْدًا﴾: قال: البرد: النوم (٩).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٢.\n(٢) لم يتعرض لهذِه الآية بشئ من التفسير، والاستثناء هنا منقطع؛ لأن الحميم ليس من جنس البرد في شيء إذ هو شديد الحر، ولأن الغساق ليس من جنس الشراب، إذ ليس المهل من جنس الشراب. انظر: \"التحرير والتنوير\" لابن عاشور ٣٠/ ٣٨.\n(٣) الوزان، لم يذكر بجرح أو تعديل.\n(٤) في (س): أحمد.\n(٥) أبو علي الهروي، ثقة صدوق.\n(٦) لم أجده.\n(٧) في (س): الثقفي، وهو ابن شقيق العبدي ولاء، ثقة صاحب حديث.\n(٨) ذكره ابن حبان في \"الثقات\".\n(٩) [٣٣٣٦] الحكم على الإسناد:\nفي إسناده عبد الله بن أحمد لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره الفراء في \"معاني القرآن\" ٣/ ٢٢٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٨، وأبو حيان في \"البحر المحيط\" ١٠/ ٣٨٧.","vol":"28","page":328},{"text":"ومثله قال الكسائي (١)، وأبو عبيدة (٢)، وأنشدوا فيه:\nبردت مراشفها علىّ فصدني ... عنها وعن قبلاتها البرد (٣)\nيعني: النوم.\n_________\n= وأخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٣، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ٤/ ٤٦٤ عن مُرّة الطيب من قوله.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٥ عن ابن عباس، والقول بلا نسبة: عند الطبري في \"جامع البيان\" ٣٠/ ١٢، والزجاج في \"معاني القرآن\" ٥/ ٢٧٣، والنحاس في\"إعراب القرآن\" ٥/ ١٣١، والزمخشري في \"الكشاف\" ٦/ ٣٠٠. وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٧ منسوبًا لمجاهد، والسدي، وأبي عبيدة.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١٥، \"مفاتيح الغيب\" للرازي ٣١/ ١٤، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٧٨.\n(٢) في \"مجاز القرآن\" ٢/ ٢٨٢ ونسبه للكنوي.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٣١٥، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٧، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٧٨.\n(٣) البيت بلا نسبة في \"جمهرة اللغة\" لابن دريد (ص ٢٩٥)، \"الاشتقاق\" لابن دريد (ص ٤٧٨)، \"الأزمنة والأمكنة\" للمرزوقي الأصفهاني ٢/ ١٥.\nوالمراشف: مكان الرشف في فم النساء، وهي التي يترشف منها الرضاب.\nورشف الماء رشفًا ورشيفًا: مصاه بشفتيه، ورشف ريق المرأة، وهي طيبة المراشف.\nانظر: \"مقاييس اللغة\" لابن فارس (ص ٤٠٤)، \"أساس اللغة\" للزمخشري (ص ٢٣٣).","vol":"28","page":329},{"text":"والعرب تقول: منع البردُ البردَ، يعني: أذهب البرد النوم (١)\nقال الفراء: إن النوم ليبرد صاحبه، وإن العطشان لينام (٢) فيبرد غليله فلذلك سمي النوم بردًا (٣).\nقال الشاعر:\nوإن شئت حرَّمتُ النساء سواكم ... وإن شئت لم أطعم نقاحًا ولا بردًا (٤)\nأي: نومًا.\nقال الحسن، وعطاء: ﴿لَا يَذُوقُونَ فِيهَا بَرْدًا﴾ أي: روحًا وراحة (٥).\n\n<span data-type=\"title\" id=toc-6136>٢٦ </span>- قوله تعالى: ﴿جَزَاءً﴾\n_________\n(١) ذكره ابن منظور في \"لسان العرب\" ٣/ ٨٥، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٥٧، والسمعاني في \"تفسير القرآن\" ٦/ ١٣٩، والبغوي في \"معالم التنزيل\" ٨/ ٣١٥.\n(٢) في (س): لا ينام بردًا.\n(٣) \"معاني القرآن\" ٣/ ٢٢٨.\nوانظر: \"جامع البيان\" للطبري ٣٠/ ١٣، \"لسان العرب\" لابن منظور ٣/ ٨٥.\n(٤) البيت للعرجي في \"ديوانه\" (ص ٢٠٦). وانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠٩)، \"لسان العرب\" لابن منظور ٣/ ٨٥.\nوالنقاح: الماء العذب، والبرد هنا: الريق.\nانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٠٩)، \"لسان العرب\" لابن منظور ٣/ ٨٥.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣١٥، \"زاد المسير\" لابن الجوزي ٩/ ٨، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٧٨، \"فتح القدير\" للشوكاني ٥/ ٤٢٤.","vol":"28","page":330},{"text":"نصب على المصدر، مجازه: جازيناهم جزاء (١) ﴿وِفَاقًا﴾ وافق أعمالهم وفاقا (٢)، كما تقول: قاتل قتالًا. عن الأخفش (٣).\nوقال الفراء: هو جمع وفق، والوفق واللفق واحد (٤).\nقال الربيع: جزاء بحسب أعمالهم (٥).\nوقال الضحاك: على قدر أعمالهم (٦).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥، والنحاس في \"إعراب القرآن\" ٥/ ١٣٢، والهمداني في \"إعراب القرآن\" ٤/ ٦١٠، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٥٨.\n(٢) قاله ابن عباس، ومجاهد، وقتادة، والربيع:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٣.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٣ للفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٣، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٣.\nالربيع: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٤٠ ولم ينسبه.\n(٣) \"معاني القرآن\" ٢/ ٧٢٧.\n(٤) لم أجده في \"معاني القرآن\"، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥، وذكره الزجاج في \"زاد المسير\" ٥/ ٢٧٤، والواحدي في \"الوسيط\" ٤/ ٤١٥، والما وردي في \"النكت والعيون\" ٦/ ١٨٧.\n(٦) القول لم أقف عليه.","vol":"28","page":331},{"text":"وقال مقاتل: وافق العذاب الذنب، فلا ذنب أعظم من الشرك، ولا عذاب أعظم من النار (١).\nوقال الحسن، وعكرمة: كانت أعمالهم سيئة، فجازاهم (٢) الله تعالى بما يسوؤهم (٣).\n\n<span data-type=\"title\" id=toc-6137>٢٧ </span>- ﴿إِنَّهُمْ كَانُوا لَا يَرْجُونَ﴾ لا يخافون (٤)، ﴿حِسَابًا﴾.\n\n<span data-type=\"title\" id=toc-6138>٢٨ </span>- ﴿وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (٢٨)﴾ تكذيبا (٥).\n_________\n(١) في \"تفسيره\" (ص ٥٦٣)، ذكره الواحدي في \"الوسيط\" ٤/ ٤١٥، والبغوي في \"معالم التنزيل\" ٨/ ٣١٥، وابن الجوزي في \"زاد المسير\" ٩/ ٩ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٩.\n(٢) في الأصل: فأثابهم، والمثبت من (س).\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٩، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٠٨، والشوكاني في \"فتح القدير\" ٥/ ٤٢٤.\n(٤) قاله ابن جبير، ومجاهد، وقتادة:\nابن جبير: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطى ٦/ ٥٠٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٢، ولم ينسبه.\nمجاهد: أخرجه الفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٣.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٧، ولم ينسبه.\nوهو تفسير بحاصل المعنى وليس تفسيرًا للفظ.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٦، والقشيري في \"لطائف الإشارات\" (ص ٦٧٨)، والواحدي في \"الوسيط\" ٤/ ٤١٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٠، والبغوي في \"معالم التنزيل\" ٨/ ٣١٥.","vol":"28","page":332},{"text":"قال الفراء: وهي لغة يمانية فصيحة، يقولون: كذّبتُ كذَّابا، وخرقت القميص خِرّاقا وكل فَعَّلْتُ، فمصدرها فِعّال، في لغتهم مشدّدا (١).\nقال: وقال لي أعرابي منهم على المروة: يستفتيني. الحلق أحب إليك أم القصار؟ (٢) وأنشدني بعض بني كلاب:\nلقد طال ما ثبطتني عن صحابتي ... وعن حوج قضاؤها من شفائيا (٣)\n\n<span data-type=\"title\" id=toc-6139>٢٩ </span>- ﴿وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا (٢٩) فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلَّا عَذَابًا <span data-type=\"title\" id=toc-6140>(٣٠)﴾</span>\n[٣٣٣٧] أخبرنا ابن فنجويه (٤)، قال: حدثنا أبو بكر السني (٥)، قال: أخبرني ابن بختويه (٦)، قال: حدثنا أبو داود الحراني (٧)،\n_________\n(١) \"معاني القرآن\" ٣/ ٢٢٩، وذكره الطبري في \"جامع البيان\" ٣٠/ ١٦، والنحاس في \"إعراب القرآن\" ٥/ ١٣٣، والماوردي في \"النكت والعيون\" ٦/ ١٨٨، والواحدي في \"الوسيط\" ٤/ ٤١٥.\n(٢) \"معاني القرآن\" ٣/ ٢٢٩، وذكره الطبري في \"جامع البيان\" ٣٠/ ١٦، والواحدي في \"الوسيط\" ٤/ ٤١٥، والبغوي في \"معالم التنزيل\" ٨/ ٣١٥ - ٣١٦، وابنعطية في \"المحرر الوجيز\" ٥/ ٤٢٧.\n(٣) لم أهتد إلى قائله. والبيت بلا نسبة في \"أساس البلاغة\" للزمخشري (ص ٥٧٦)، \"لسان العرب\" لابن منظور ١/ ٧٠٦، \"تاج العروس\" للزبيدي ٤/ ١٢٥.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) أحمد بن محمد بن إسحاق، حافظ ثقة.\n(٦) في الأصل: يخبويه، وفي (س): ينحتويه، وما أثبت من كتب التراجم وهو الحسين بن محمد بن بختويه، وثقه الدارقطني. .\n(٧) أبو داود الحراني سليمان بن سيف بن يحيى بن درهم الطائي، يروي عن سعيد بن =","vol":"28","page":333},{"text":"قال: حدثنا شعيب بن بيان (١) قال: حدثنا مهدي بن ميمون (٢) قال: سمعت الحسن بن دينار (٣) سأل الحسن (٤) عن أشد آية في القرآن على أهل النار فقال الحسن: سألنا أبا برزة الأسلمي (٥) - ﵁ - فقال: سألت رسول الله - ﷺ - قال: ﴿فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلَّا عَذَابًا (٣٠)﴾ (٦).\n_________\n= بزيع ويزيد بن هارون، وروى عنه كثير من الناس مات سنة ٢٧٢ هـ، ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: ثقة حافظ.\nانظر: \"الثقات\" لابن حبان ٨/ ٢٨١، \"تقريب التهذيب\" لابن حجر (٢٥٧١).\n(١) في الأصل: بنان، وما أثبته من (س)، وهو الصفار، صدوق يخطئ.\n(٢) أبو يحيى البصري، ثقة.\n(٣) ابن واصل، متروك واتهم بالكذب.\n(٤) ابن أبي الحسن البصري، ثقة فقيه، كان يرسل كثيرًا ويدلس.\n(٥) نضلة بن عبيد، صحابي مشهور.\n(٦) [٣٣٣٧] الحكم على الإسناد:\nضعيف جدًّا؛ فيه الحسن بن دينار، متروك واتهم بالكذب.\nالتخريج:\nالحديث مداره على الحسن البصري، عن أبي برزة، ويرويه عنه اثنان:\n١ - الحسن بن دينار: رواه المصنف من طريق شعيب، عن مهدي، عن الحسن.\n٢ - جسر بن فرقد:\nرواه ابن أبي حاتم كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٤٥ من طريق خالد بن عبد الرحمن، ورواه البيهقي في \"البعث والنشور\" (ص ٣٠٦) (٦٣٥) من طريق مسلم بن إبراهيم موقوفًا، وكذا الطبراني كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٤٥، من طريق جعفر بن جسر بن فرقد. ثلاثتهم: خالد، ومسلم، وجعفر بن جسر، عن جسر بن فرقد، وجسر: ضعيف جدًّا كما قال الزيلعي. =","vol":"28","page":334},{"text":"<span data-type=\"title\" id=toc-6141>٣١ </span>- قوله تعالى: ﴿إِنَّ لِلْمُتَّقِينَ مَفَازًا (٣١)﴾ فوزًا ونجاة من النار إلى الجنة (١)\nوقال ابن عباس - ﵄ - (٢) والضحاك (٣): مُتنزها.\n_________\n= كلاهما: الحسن بن دينار، وجسر، عن الحسن البصري، عن أبي برزة به، والحديث رواه أيضًا عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٤.\n(١) قاله مجاهد وقتادة:\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٤ لعبد بن حميد، وابن المنذر أيضًا، وذكره الواحدي في \"الوسيط\" ٤/ ٤١٥، ولم ينسبه.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٤ لعبد بن حميد، وابن المنذر أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧، وأخرجه ابن المنذر وابن أبي حاتم، والبيهقي في \"البعث\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٤، وذكره ابن الجوزي في \"زاد المسير\" ٩/ ١٠٩.\nوقوله متنزها: كذا في الأصل، وهي كلمة عامية، إذ ليس في المعاجم أتنزه، أي: طلب النزهة في الحدائق ونحوها، وإنما الذي في اللغة: تنزه، واسم المكان منه متنزه، بتقديم التاء.\nيقال: تنزه الإنسان؛ خرج إلى أرض النزهة، والعامة يضعون الشيء في غير موضعه ويغلطون فيقولون: نتنزه إذا خرجوا إلى البساتين، فيجعلون التنزه الخروج إلى البساتين والخضر والرياحين وإنما التنزه التباعد عن الأرياف والمياه.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٥٤٨.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٦، وذكره ابن الجوزي في \"زاد المسير\" ٩/ ١٠.","vol":"28","page":335},{"text":"<span data-type=\"title\" id=toc-6142>٣٢ </span>- ﴿حَدَائِقَ وَأَعْنَابًا (٣٢)﴾\n\n<span data-type=\"title\" id=toc-6143>٣٣ </span>- ﴿وَكَوَاعِبَ﴾ نواهد، قد تكعب ثُدُيهن (١)، واحدتهن (٢): كاعب (٣) قال بشر بن أبي خازم:\nفَهُنَّ رُكُودٌ كالْكَوَاعِبَ حَوْلَه ... لَهُنَّ صَرِيرٌ تَحْتَ ظَلْمَاءِ حِنْدِسِ (٤)\n﴿أَتْرَابًا﴾: مستويات في السن (٥).\n_________\n(١) قاله ابن عباس، ومجاهد، وقتادة، وابن جريج، وابن زيد:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٨٨.\nمجاهد: أخرجه ابن أبي شيبة في \"المصنف\" ٢/ ٨٧ (٦)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٦، ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٣، والطبري في \"جامع البيان\" ٣٠/ ١٨.\nابن جريج: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٦، ولم ينسبه.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٦، ولم ينسبه.\n(٢) في (س): واحدتها.\n(٣) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٥، والسمين الحلبى في \"الدر المصون\" ١٠/ ٦٦١، والبغوي في \"معالم التنزيل\" ٨/ ٣١٦.\n(٤) \"ديوانه\" (ص ٨٢). والصرير: الصوت فيه طنين كالجندب.\n\"لسان العرب\" لابن منظور ٤/ ٤٥٠.\nوحندس: شديد الظلمة. انظر: \"القاموس المحيط\" للفيروزآبادي (ص ٦٩٥).\n(٥) قاله ابن عباس، وقتادة، وابن زيد: =","vol":"28","page":336},{"text":"<span data-type=\"title\" id=toc-6144>٣٤ </span>- ﴿وَكَأْسًا دِهَاقًا﴾\nقال ابن عباس - ﵄ - (١)، والحسن (٢)، وقتادة (٣)، وابن زيد (٤): مُترعة مملوءة.\nوقال سعيد بن جبير ومجاهد: متتابعة (٥).\n_________\n= ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨، وذكره ابن فورك [٢٠٢/ أ] ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٣، والطبري في \"جامع البيان\" ٣٠/ ١٨.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨، وذكره ابن فورك [٢٠٢/ أ] ولم ينسبه.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩، وابن المنذر، وابن مردويه، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٥، والحاكم في \"المستدرك\" ٢/ ٥٥٧، وصححه، والبيهقي في \"البعث والنشور\" (ص ١٩٠) (٣٥٧).\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٥، والطبري في \"جامع البيان\" ٣٠/ ١٩، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٥، والنحاس في \"إعراب القرآن\" ٥/ ١٣٥، وابن فورك [٢٠٢/ ب] ولم ينسبوه.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٣، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٥، والطبري في \"جامع البيان\" ٣٠/ ١٩، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٥، والنحاس في \"إعراب القرآن\" ٥/ ١٣٥، ولم ينسباه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٥، والنحاس في \"إعراب القرآن\" ٥/ ١٣٥، ولم ينسباه، والبغوي في \"معالم التنزيل\" ٨/ ٣١٦.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٣، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٥، والطبري في \"جامع البيان\" ٣٠/ ١٩، وذكره ابن فورك [٢٠٢/ ب] والماوردي في \"النكت والعيون\" ٦/ ١٨٨ ونسبه لعكرمة.","vol":"28","page":337},{"text":"وروى ثابت البناني (١)، عن أبي رافع (٢)، عن أبي هريرة - ﵁ - في قوله تعالى: ﴿وَكَأْسًا دِهَاقًا (٣٤)﴾ قال: دمادم فارسية (٣) (٤).\nوقال عكرمة: صافية (٥).\nوقال مقاتل: على قدر ريهم (٦).\n\n<span data-type=\"title\" id=toc-6145>٣٥ </span>- ﴿لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا (٣٥)﴾\nتكذيبًا (٧)، وكذلك هي في قراءة العامة (٨).\n_________\n(١) أبو محمد البصري، ثقة عابد.\n(٢) نفيع بن رافع الصائغ، ثقة ثبت.\n(٣) الحكم على الإسناد:\nصحيح.\nالتخريج:\nوصله الطبري في\" جامع البيان\" ٣٠/ ١٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٥ من طريق حميد الطويل عن ثابت، عن أبي رافع، عن أبي هريرة به من قوله.\n(٤) في هامش الأصل: بالفارسية.\n(٥) أخرجه الطبرىِ في \"جامع البيان\" ٣٠/ ١٩، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٥، والماوردي في \"النكت والعيون\" ٦/ ١٨٨ عن عطاء، والسمعاني في \"تفسير القرآن\" ٦/ ١٤١، والبغوي في \"معالم التنزيل\" ٨/ ٣١٦.\n(٦) القول لم أجده في تفسيره ولا كتب التفاسير الأخرى.\n(٧) ذكره الطبري في \"جامع البيان\" ٣٠/ ٢٠، والبغوي في \"معالم التنزيل\" ٨/ ٣١٦.\n(٨) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٩، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٣٣، \"التيسير\" للداني (ص ١٧٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٩٧٣، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣١).","vol":"28","page":338},{"text":"وخففه الكسائي (١)، وهي قراءة أمير المؤمنين علي -﵇- (٢) (٣)، وهما مصدران للتكذيب (٤).\nوقال قوم: الكذاب بالتخفيف: مصدر المكاذبة (٥) (٦).\nوقيل: هو الكذب (٧). قال الأعشى:\nفَصَدَقْتُها وكَذَبْتُها ... والمرْءُ يَنْفَعُهُ كِذَابُه (٨)\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٣)، \"التيسير\" للداني (ص ١٧٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٧، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣١).\n(٢) في (س): ﵁.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٢٩، \"المحتسب\" لابن جني ٢/ ٣٤٨، \"الكامل في القراءات الخمسين\" للهذلي، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٨، \"زاد المسير\" لابن الجوزي ٩/ ١١. وهي قراءة شاذة.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٥/ ١٣٣، \"إعراب القرآن\" للهمداني ٤/ ٦١٢، \"الدر المصون\" للسمين الحلبي ١٠/ ٦٥٨ - ٦٥٩.\n(٥) في (س): مصدر للكاذبة.\n(٦) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٣، والنحاس في \"إعراب القرآن\" ٥/ ١٣٥، والراغب في \"مفردات ألفاظ القرآن\" (ص ٧٠٥)، والهمداني في \"إعراب القرآن\" ٤/ ٦١٣، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٥٩.\n(٧) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٤١، والبغوي في \"معالم التنزيل\" ٨/ ٣١٦.\n(٨) لم أجده في \"ديوانه\"، وهو في \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٨٣، \"شرح شواهد الإيضاح\" لعبد الله بن بري (ص ٦٠٦)، \"لسان العرب\" لابن منظور ١٠/ ١٩٣.","vol":"28","page":339},{"text":"وإنما خففت هاهنا؛ لأنها ليست بمقيدة بفعل يصيرها مصدرًا له، وشدد قوله: ﴿وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا (٢٨)﴾؛ لأن كذبوا يقيد الكذاب (١)، بالمصدر (٢).\n\n<span data-type=\"title\" id=toc-6146>٣٦ </span>- ﴿جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا (٣٦)﴾ كثيرًا وافيًا (٣).\nيقال: أحسبت فلانًا؛ أي: أعطيته ما يكفيه حتى قال حسبي ويكفيني (٤). قال الشاعر:\nونُقْفي وليد الحيّ إن كان جائعًا ... ونُحْسُبهُ إن كان ليس بجائع (٥)\nأي: نعطيه حتى يقول حسبي. وقيل (٦): جزاء بقدر أعمالهم.\n_________\n(١) في (س): يقيد الكذب.\n(٢) ذكره \"معاني القرآن\" للفراء ٣/ ٢٢٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٧٩، وابن الجوزي في \"زاد المسير\" ٩/ ١١.\n(٣) قاله قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٣، والطبري في \"جامع البيان\" ٣٠/ ٢١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٥ لعبد بن حميد، وابن المنذر أيضًا، وذكره الما وردي في \"النكت والعيون\" ٦/ ١٨٩.\n(٤) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٠)، والزجاج في \"معاني القرآن\" ٥/ ٢٧٥، وابن منظور في \"لسان العرب\" ١/ ٣١٢.\n(٥) البيت لأحمر بن جندل في \"إصلاح المنطق\" لابن السكيت (ص ٥٣٥)، ولامرأة من بني قشير في \"لسان العرب\" لابن منظور ١/ ٣١٢.\nومعنى نقفي: أي نؤثره. انظر: \"لسان العرب\" لابن منظور ١/ ٣١٢.\n(٦) قاله مجاهد، وابن زيد: مجاهد: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٦، ولم ينسبه. =","vol":"28","page":340},{"text":"وقرأ (أبو البرهسم) (١): (عطاء حَسّابا) بفتح الحاء وتشديد السين على وزن فعّال، أي: كفاء (٢).\nقال الأصمعي: تقول العرب: حَسّبت الرجل بالتشديد، إذا أكرمته، وأنشد:\nإذا أتاه ضيفه يُحسّبه ... من خاثرٍ أو من صريح يحلبه (٣)\n[٣٣٣٨] أخبرنا ابن فنجويه (٤)، قال: حدثنا ابن حبمش المقرئ (٥)، قال: حدثنا الطهراني (٦)، قال: حدثنا يحيى بن الفضل (٧)، قال: حدثنا وهيب بن عمرو (٨)، قال: أخبرنا هارون بن موسى (٩)،\n_________\n= ابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢١، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٦، ولم ينسبه.\n(١) في الأصل: أبو هاشم، وفي (س): أبو البرهشم، وما أثبته من كتب التراجم والرجال.\n(٢) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٨)، \"المحتسب\" لابن جني ٢/ ٣٤٩، \"الكشاف\" للزمخشري ٦/ ٣٠٢، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٨، كلهم عن ابن قطيب. وهي قراءة غير متواترة.\n(٣) البيت ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٣، والشوكاني في \"فتح القدير\" ٥/ ٤٢٧ ولم يذكرا إلَّا الشطر الأول فقط من البيت.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) أبو علي الدينوري، ثقة مأمون.\n(٦) عبد الرحمن بن محمد بن حماد، لم يذكر بجرح أو تعديل.\n(٧) أبو زكريا العنزي، صدوق.\n(٨) في الأصل، (س): عمر، والصحيح ما أثبت، وهو النمري، مستور.\n(٩) أبو عبد الله النحوي، ثقة مقرئ، إلَّا أنه رمي بالقدر.","vol":"28","page":341},{"text":"عن حنظلة (١)، عن شهر بن حوشب (٢)، عن ابن عباس - ﵄ - أنه قرأ: (عطاء حسنا) بالنون (٣).\n\n<span data-type=\"title\" id=toc-6147>٣٧ </span>- ﴿رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَنِ﴾\nقرأ ابن مسعود (٤)، وأشهب (٥)، وأبو جعفر (٦)، وشيبة (٧)،\n_________\n(١) السدوسي، ضعيف.\n(٢) صدوق، كثير الإرسال والأوهام.\n(٣) [٣٣٣٨] الحكم على الإسناد:\nضعيف، فيه الطهراني لم يذكر بجرح أو تعديل، ووهيب بن عمرو، مستور، وشهر، كثير الإرسال والأوهام.\nالتخريج:\nذكرها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٨)، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٣، وأبو حيان في \"البحر المحيط\" ٨/ ٤٠٧، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٦٤، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١١٥، والشوكاني في \"فتح القدير\" ٥/ ٤٢٧، والألوسي في \"روح المعاني\" ٣٠/ ١٨، وهي مأخوذة عن الحسن.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٨٣، \"فتح القدير\" للشوكاني ٥/ ٤٢٧.\n(٥) القراءة لم أجدها.\n(٦) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٧، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣١)، \"البحر المحيط\" لأبي حيان ٨/ ٤٠٧، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٨.\n(٧) انظر: \"إعراب القرآن\" للنحاس ٥/ ١٣٦، \"المحرر الوجيز\" ٥/ ٤٢٨، \"البحر المحيط\" لأبي حيان ٨/ ٤٠٧، \"روح المعاني\" للألوسي ٣٠/ ١٩.","vol":"28","page":342},{"text":"ونافع (١)، وابن كثير (٢)، وأبو عمرو (٣)، وسلام (٤)، ويعقوب (٥): برفع الباء والنون (٦).\nوقرأ ابن عامر (٧)، وعيسى (٨)، وعاصم (٩): كلاهما: خفضًا (١٠)،\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهانى (ص ٣٩٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٩، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٣٤، \"التيسير\" للداني (ص ١٧٨).\n(٢) المصدر السابق.\n(٣) المصدر السابق.\n(٤) القراءة لم أقف عليها.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٨٣، \"فتح القدير\" للشوكاني ٥/ ٤٢٧.\n(٦) على أن (رب) مبتدأ، و(الرحمن) خبره. انظر: \"إملاء ما من به الرحمن\" للعكبري ٢/ ٢٨٠، \"التحرير والتنوير\" لابن عاشور ٣٠/ ٤٨.\n(٧) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٩، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٣٤، \"التيسير\" للداني (ص ١٧٨).\n(٨) القراءة لم أقف عليها.\n(٩) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٩، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٣٤، \"التيسير\" للداني (ص ١٧٨).\n(١٠) على أن (رب) بدل من (ربك) والرحمن صفة له. انظر: \"إملاء ما من به الرحمن\" للعكبري ٢/ ٢٨٠، \"التحرير والتنوير\" لابن عاشور ٣٠/ ٤٨ - ٤٩.","vol":"28","page":343},{"text":"واختاره أبو حاتم (١) وقرأ ابن كثير مثل نافع (٢).\nوقرأ ابن محيصن (٣)، ويحيى (٤)، وحمزة (٥)، والكسائي (٦): (رب) خفضًا، و(الرحمن) رفعًا (٧).\nواختاره أبو عبيد (٨)، فقال: هذِه أعدلها عندي؛ أن يخفض الأولى (٩) منها لقربه من قوله: ﴿جَزَاءً مِنْ رَبِّكَ﴾ فيكون نعتًا له، ويرفع الرحمن لبعده منه.\n_________\n(١) القول لم أقف عليه.\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٤٠٧.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٥/ ١٣٦، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٨، \"البحر المحيط\" لأبي حيان ٨/ ٤٠٧، \"إتحاف فضلاء البشر\" للدمياطي (ص ٤٣١)، \"روح المعاني\" للألوسي ٣٠/ ١٩.\n(٤) انظر: \"إعراب القرآن\" للنحاس ٥/ ١٣٦، \"المحرر الوجيز\" لابن عطية ٥/ ٤٢٨، \"البحر المحيط\" لأبي حيان ٨/ ٤٠٧، \"روح المعاني\" للألوسي ٣٠/ ١٩.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٦٩)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٥٩.\n(٦) المصدر السابق.\n(٧) (رب) الخفض على البدل، والثاني (الرحمن): على أنه خبر لمبتدأ محذوف.\nانظر: \"التحرير والتنوير\" لابن عاشور ٣٠/ ٤٨.\n(٨) انظر: \"إعراب القرآن\" للنحاس ٥/ ١٣٦، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٨٤، \"فتح القدير\" للشوكاني ٥/ ٤٢٨.\n(٩) في (س): الأول.\nوتوجيه القراءة: أن من قرأهما بالرفع: على أنه استأنفهما مبتدئًا ومخبرًا فرفعهما، ومن خفضهما أنه أبدلهما من نون (جزاء من ربك). =","vol":"28","page":344},{"text":"﴿لَا يَمْلِكُونَ مِنْهُ خِطَابًا﴾ كلاما (١).\nوقال الكلبي (٢): شفاعة إلَّا بإذنه (٣).\n\n<span data-type=\"title\" id=toc-6148>٣٨ </span>- قوله تعالى: ﴿يَوْمَ يَقُومُ الرُّوحُ﴾ فاختلفوا فيه:\n[٣٣٣٩] فأخبرنا ابن فنجويه (٤)، قال: حدثنا أبو بكر بن خَرجه (٥)، قال: حدثنا عبد الله بن العباس -يعني: الطيالسي (٦) - قال: حدثنا أحمد بن حفص بن عبد الله (٧)، قال: حدثني أبي (٨)،\n_________\n= والحجة لمن خفض الأول: أنه جعله بدلًا، ورفع الثاني مستأنفًا، والخبر قوله ﴿لَا يَمْلِكُونَ مِنْهُ﴾ لأن الهاء التي في (منه) عائدة عليه.\nانظر: \"الحجة\" لابن خالويه (ص ٣٦٢)، \"الحجة\" لابن زنجلة (ص ٧٤٧ - ٧٤٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٠.\n(١) قاله مجاهد وقتادة:\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٥ للفريابي، وعبد بن حميد، وابن المنذر أيضًا.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٥ لعبد بن حميد، وابن المنذر أيضًا.\n(٢) في هامش الأصل: الكسائي.\n(٣) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٤٢ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣١٧، وابن الجوزي في \"زاد المسير\" ٩/ ١٢ كلاهما عن الكلبي، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٤ عن الكسائي.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) عمر بن أحمد فقيه، روى عن الثقات الموضوعات.\n(٦) أبو محمد، قال الدارقطني لا بأس به.\n(٧) أبو علي النيسابوري، صدوق.\n(٨) حفص بن عبد الله بن راشد السلمي، صدوق.","vol":"28","page":345},{"text":"قال: حدثنا إبراهيم بن طهمان (١)، عن مسلم الأعور (٢)، عن مجاهد (٣)، عن ابن عباس - ﵄ - قال: أتى نفر من اليهود رسول (٤) الله - ﷺ - فقالوا: أخبرنا عن الروح ما هو؟ فقال (٥): \"جند من جند الله ليسوا بملائكة لهم رؤوس، وأيد، وأرجل، يأكلون الطعام\"، ثم قرأ: ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا﴾ الآية، فقال: \"هؤلاء جند وهؤلاء جند\" (٦).\n_________\n(١) أبو سعيد الخراساني، ثقة يغرب وتكلم فيه للإرجاء، ويقال: رجع عنه.\n(٢) مسلم بن كيسان الأعور، الضبي الملائي، أبو عبد الله الكوفي، قال أبو حاتم يتكلمون فيه، وقال ابن حجر: ضعيف.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ١٩٢، \"تقريب التهذيب\" لابن حجر (٦٦٤١).\n(٣) ابن جبر المكي، ثقة إمام بالتفسير والعلم.\n(٤) زاد قبلها في (س): إلى.\n(٥) في (س): قال: هو.\n(٦) [٣٣٣٩] الحكم على الإسناد:\nضعيف؛ فيه مسلم بن كيسان ضعيف، وأبو بكر بن خرجه، يروي الموضوعات عن الثقات.\nالتخريج:\nرواه المصنف، وأبو الشيخ في \"العظمة\" ٣/ ٨٧٠ (٤١٠)، من طريق أحمد بن حفص بن عبد الله، عن أبيه.\nورواه الطبري في \"جامع البيان\" ٣٠/ ٢٣ من طريق مهران، عن سفيان مرسلًا.\nكلاهما: حفص بن عبد الله، وسفيان، عن مسلم الأعور، عن مجاهد، عن ابن عباس فذكره.\nوالحديث أخرجه ابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٥.","vol":"28","page":346},{"text":"وقال ابن عباس - ﵄ -: هو من أعظم الملائكة خلقًا (١).\n[٣٣٤٠] أخبرنا ابن فنجويه (٢) قال: حدثنا موسى بن محمد بن على (٣) قال: حدثنا ابن علوية (٤) قال: حدثنا إسماعيل (٥) قال: حدثنا المسيب (٦) قال: حدثنا ثابت أبو حمزة (٧)، عن عامر (٨)، عن علقمة (٩)، عن ابن مسعود - ﵁ - قال: الروح ملك أعظم من السموات، ومن الجبال، وأعظم من الملائكة، وهو في السماء الرابعة، يُسبح كل يوم اثنتي عشر ألف تسبيحة، يخلق من كل تسبيحة ملك يجيء يوم القيامة صفًا وحده (١٠).\n_________\n(١) ذكره ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٤٨٦) ولم ينسبه، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٢، وابن المنذر وابن أبي حاتم، وأبو الشيخ في \"العظمة\" ٣/ ٨٧١، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٢٠، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٧، وذكره الما وردي في \"النكت والعيون\" ٦/ ١٩٠، وابن الجوزي في \"زاد المسير\" ٩/ ١٢.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.\n(٤) الحسن بن علي ثقة.\n(٥) إسماعيل بن عيسى، ضعفه الأزدي، وصححه غيره.\n(٦) ابن شريك: متروك.\n(٧) الثمالي: ضعيف رافضي.\n(٨) الشعبي، ثقة مشهور فقيه فاضل.\n(٩) ابن قيس، ثقة ثبت.\n(١٠) [٣٣٤٠] الحكم على الإسناد:\nضعيف جدًّا؛ فيه المسيب متروك، الثمالي ضعيف، وإسماعيل بن عيسى مختلف فيه، وموسى بن محمد لم أجده. =","vol":"28","page":347},{"text":"وقال الشعبي (١)، والضحاك (٢): هو جبريل -﵇-.\nوروى (٣) الضحاك عن ابن عباس - ﵄ - قال: إن عن يمين العرش نهرًا من نور مثل السماوات السبع، والأرضين السبع، والبحار السبع، يدخل جبريل -﵇- فيه كل سحر، فيغتسل (٤)، فيزداد نورًا إلى نوره، وجمالًا إلى جماله، وعِظَما إلى عظمه، ثم ينتفض (٥)، فيُخرج الله سبحانه من كل قطرة تقع من ريشه كذا وكذا ألف ملك، يدخل كل يوم منهم سبعون ألف ملك البيت المعمور،\n_________\n= التخريج:\nرواه المصنف من طريق المسيب، والطبري في \"جامع البيان\" ٣٠/ ٢٢ من طريق روّاد بن الجراح.\nكلاهما: المسيب، ورواد، عن أبي حمزة الثمالي، عن الشعبي، عن علقمة، عن ابن مسعود فذكره.\nوالقول ذكره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٣٦، وفي \"البداية والنهاية\" ١/ ٤٣ وقال عقبة: وهذا قول غريب جدًّا.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٢، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٥ ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ١٣٧، والماوردي في \"النكت والعيون\" ٦/ ١٩٠ ونسبه لسعيد بن جبير، والبغوي في \"معالم التنزيل\" ٨/ ٣١٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٨.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٦، والطبري في \"جامع البيان\" ٣٠/ ٢، وأبو الشيخ في \"العظمة\" ٢/ ٧٧٨ (٣٥٣)، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٥ ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ١٣٧.\n(٣) في (س): وقال.\n(٤) زاد بعدها في (س): فيه.\n(٥) في الأصل: ينتفظ، وفي (س): يتنفس، وما أثبت هو الصحيح لغة.","vol":"28","page":348},{"text":"وفي الكعبة (١) سبعون ألفًا لا يعودون إلى أن تقوم الساعة (٢).\nوقال وهب: إن جبريل -﵇- واقف بين يدي الله -﷿- تَرْعُد فرائصه يخلق الله تعالى من كل رِعدة مائة ألف ملك، فالملائكة صفوف بين يدي الله تعالى مُنكسو رؤوسهم، فإذا أذن الله تعالى لهم في الكلام قالوا: لا إله إلَّا أنت وهو قوله -﷿-: ﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا (٣٨)﴾: يعني: لا إله إلَّا الله (٣).\nوقال مجاهد: هم خلق على صورة بني آدم يأكلون (٤)، ويشربون (٥).\nوقال أبو صالح: خلق يشبهون الناس، وليسوا بالناس (٦).\n_________\n(١) في (س): البيت الحرام.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٤.\nوهذا الكلام المنسوب لابن عباس ﵄ ظاهر أنه من الإسرائيليات المنتشرة في كتب التفسير.\n(٣) أخرجه أبو الشيخ في \"العظمة\" ٢/ ٧٩٠ (٣٦٣) عن ابن عباس.\nوذكره القرطبي ١٩/ ١٨٥، والشوكاني في \"فتح القدير\" ٥/ ٤٢٩.\n(٤) زاد بعدها في (س): الطعام.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٤، والطبري في \"جامع البيان\" ٣٠/ ٢٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٥ لعبد بن حميد، وابن المنذر، وابن أبي حاتم، والبيهقي في \"الأسماء والصفات\" أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٧.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٤، والطبري في \"جامع البيان\" ٣٠/ ٢٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٥ لعبد بن حميد، وابن المنذر، وابن أبي حاتم، وأبي الشيخ في \"العظمة\" أيضًا، والبيهقي في \"الأسماء والصفات\" ٢/ ٢٢٠.","vol":"28","page":349},{"text":"وقال الحسن (١)، وقتادة (٢): هم بنو آدم.\nقال قتادة: وهذا مما كان يكتمه ابن عباس - ﵄ - (٣).\nوروى مجاهد، عن ابن عباس - ﵄ - قال: الروح؟ خَلْق من خلق الله، وصورهم على صُور خلق بني آدم، وما ينزل من السماء ملك إلَّا ومعه واحد من الروح (٤).\nوروى عطية عنه: هي أرواح الناس تقوم مع الملائكة، فيما بين النفختين قبل أن تُرَد الأرواح إلى الأجساد (٥).\nوقال ابن زيد: كان أبي يقول: هو القرآن، وقرأ: ﴿وَكَذَلِكَ أَوْحَيْنَا\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٧، وابن فورك، والبغوي في \"معالم التنزيل\" ٨/ ٣١٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٩.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٣، والطبري في \"جامع البيان\" ٣٠/ ٢٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٧، والماوردي في \"النكت والعيون\" ٦/ ١٩٠، والواحدي في \"الوسيط\" ٤/ ٤١٧.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٥، عن العوفي والقرظي.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٤، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٣، وذكره النحاس \"إعراب القرآن\" ٥/ ١٣٧، وابن فورك ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٩٠ ونسبه للحسن، وابن الجوزي في \"زاد المسير\" ٩/ ١٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٥.","vol":"28","page":350},{"text":"إِلَيْكَ رُوحًا مِنْ أَمْرِنَا﴾ (١) الآية (٢) (٣).\n﴿وَالْمَلَائِكَةُ صَفًّا﴾: قال الشعبي: سِمَاطا رب العالمين يوم القيامة سماط من الروح، وسماط من الملائكة (٤).\n﴿لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا﴾ حقًّا في الدنيا وعمل به (٥).\n_________\n(١) الشورى: ٥٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٣، وذكره النحاس في \"معاني القرآن\" ٥/ ١٣٧، والماوردي في \"النكت والعيون\" ٦/ ١٩٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٩، وابن الجوزي في \"زاد المسير\" ٩/ ١٣.\n(٣) وقد توقف الطبري في \"جامع البيان\" ٣٠/ ٢٣ فلم يقطع بواحد من هذِه الأقوال كلها فقال: والصواب من القول أن يقال: إن الله تعالى ذكره، أخبر أن خلقه لا يملكون منه خطابًا، يوم يقوم الروح والروح: خلق من خلقه. جائز أن يكون بعض هذِه الأشياء التي ذكرت، والله أعلم. أي ذلك هو؟ ولا خبر بشيء من ذلك أنه المعني به دون غيره، يجب التسليم له، ولا حجة تدل عليه، وغير ضائر الجهل به. وقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٣٦: والأشبه عندي -والله أعلم - أنهم بنو آدم.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٤، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٩/ ٥٠٦، وأبو الشيخ في \"العظمة\" ٣/ ٨٧٤ (٤١٥)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٨، وابن الجوزي في \"زاد المسير\" ٩/ ١٣.\nوالسماط هو: الصف. انظر: \"لسان العرب\" لابن منظور ٧/ ٣٢٥.\n(٥) قاله مجاهد، والضحاك:\nمجاهد: أخرجه الفريابي، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٧، والطبري في \"جامع البيان\" ٣٠/ ٢٤.\nالضحاك: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٠، وذكره الواحدي في \"الوجيز\" ٢/ ١١٦٨، ولم ينسبه.","vol":"28","page":351},{"text":"[٣٣٤١] أخبرنا أبو سعيد بن حمدون (١)، قال: حدثنا أبو العباس الأصم (٢)، قال: حدثنا أحمد بن عبد الجبار العطاردي (٣)، قال: حدثنا أبو معاوية الضرير (٤)، عن إسماعيل ابن أبي خالد (٥)، عن أبي صالح (٦) في قوله: ﴿إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا﴾ قال: لا إله إلَّا الله في الدنيا (٧).\n_________\n(١) محمد بن عبد الله بن حمدون، لم يذكر بجرح أو تعديل.\n(٢) محمد بن يعقوب ثقة.\n(٣) العطاردي ضعيف، وسماعه للسيرة صحيح.\n(٤) محمد بن خازم، ثقة.\n(٥) أبو عبد الله البجلي، ثقة ثبت.\n(٦) ذكوان السمان، ثقة ثبت.\n(٧) [٣٣٤١] الحكم على الإسناد:\nضعيف، فيه أحمد بن الجبار، ضعيف، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه المصنف من طريق أحمد بن عبد الجبار، والطبري في \"جامع البيان\" ٣٠/ ٢٤ وعن عمرو بن علي.\nكلاهما: أحمد، وعمرو، عن أبي معاوية الضرير، عن إسماعيل، عن أبي صالح به.\nوخالفهما عبد الرحمن بن مهدي.\nفرواه الطبري في \"جامع البيان\" ٣٠/ ٢٤ من طريق يحيى بن سعيد، عن عبد الرحمن بن مهدي، عن أبي معاوية، حدثني سعد بن عبد الله بن عبد الحكم، ثنا حفص بن عمر العدني، عن الحكم بن أبان، عن عكرمة من قوله.\nقال الطبري في \"جامع البيان\" ٣٠/ ٢٤: والصواب من القول في ذلك: أن يقال: إن الله تعالى ذكره، أخبر عن خلقه أنهم لا يتكلمون يوم القيامة الروح والملائكة صفًا، إلَّا من أذن له منهم في الكلام، وقال صوابًا، فالواجب أن يقال كما أخبر =","vol":"28","page":352},{"text":"<span data-type=\"title\" id=toc-6149>٣٩ </span>- ﴿ذَلِكَ الْيَوْمُ الْحَقُّ فَمَنْ شَاءَ اتَّخَذَ إِلَى رَبِّهِ مَآبًا (٣٩)﴾\nمرجعًا وسبيلًا إلى طاعته (١).\n\n<span data-type=\"title\" id=toc-6150>٤٠ </span>- ﴿إِنَّا أَنْذَرْنَاكُمْ عَذَابًا قَرِيبًا﴾ يعني: القيامة (٢).\nوقيل: القتل ببدر (٣) (٤).\n﴿يَوْمَ يَنْظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَالَيْتَنِي كُنْتُ تُرَابًا﴾.\nوقال عبد الله بن عمرو - ﵄ -: إذا كان يوم القيامة مُدّت الأرض مَدَّ الأديم، وحشر الدواب، والبهائم، والوحوش، ثم يُجعل القصاص بين الدواب، حتى تقتص الشاة الجمّاء من الشاة القرناء بنطحتها (٥)، فإذا فرغ من القصاص قال لها: كوني ترابًا، فعند ذلك\n_________\n= إذ لم يخبرنا في كتابه، ولا على لسان رسوله، أنه عني بذلك نوعًا من أنواع الصواب، والظاهر محتمل جميعه.\n(١) قاله قتادة، وسفيان:\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٤، والطبري في \"جامع البيان\" ٣٠/ ٢٥ وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٧ لعبد بن حميد، وابن المنذر أيضًا.\nسفيان: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٥، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٥ ولم ينسبه.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٩١، والواحدي في \"الوسيط\" ٤/ ٤١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٦.\n(٣) في (س): بيوم بدر، والمثبت أبلغ.\n(٤) قاله مقاتل في \"تفسيره\" (ص ٥٦٦)، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٦، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١١٩.\n(٥) في (س): تنطحها.","vol":"28","page":353},{"text":"يقول الكافر: لا ليتني كنت ترابا (١).\nقال مجاهد: يقاد يوم القيامة للمنقورة والمنطوحة من الناقرة والناطحة (٢).\nوقال المقاتلان: إن الله تعالى يجمع الوحوش، والهوام، والطير، وكل شيء غير الثقلين فيقول: من ربكم؟ فيقولون: الرحمن الرحيم، فيقول لهم الرب ﷻ بعدما يقضي بينهم حتى يقتص للجماء من القرناء (٣): أنا خلقتكم، وسخرتكم لبني (٤) آدم، وكنتم مطيعين أيام حياتكم؛ فارجعوا إلى الذي كنتم. كونوا ترابا، فيكونون ترابًا، فإذا التفت الكافر إلى شيء صار ترابًا يتمنى، فيقول (٥): يا\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٤ ونسبه لأبي هريرة، والطبري في \"جامع البيان\" ٣٠/ ٢٦، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٥ - ٢٧٦ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣١٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٧.\nغريب الأثر:\nالجَمّاء: هي الشاة التي لا قرن لها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٨٩.\nوالقرناء: هي الشاة التي لها قرون.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٣٣١.\n(٢) أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٧، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٩١، والبغوي في \"معالم التنزيل\" ٨/ ٣١٨.\n(٣) في (س): حين تفتص القرناء من الجماء.\n(٤) في (س): لابن.\n(٥) في (س): يا ليتني كنت ترابا، يا ليتني كنت في الدنيا على صورة خنزير.","vol":"28","page":354},{"text":"ليتني كنت في الدنيا على صورة خنزير، رزقي كرزقه، وكنت اليوم في الآخرة ترابا (١).\nوقال عكرمة: بلغني أن السباع، والوحوش، والبهائم إذا رأين يوم القيامة بني آدم، وما هم فيه من الغم والحزن، قلن: الحمد الله الذي لم يجعلنا مثلكم (٢)، فلا جنة نرجو، ولا نارًا نخاف (٣).\n[٣٣٤٢] وأخبرنا عبد الله بن حامد (٤)، قال: أخبرنا محمد بن خالد (٥)، قال: حدثنا داود بن سليمان (٦)، قال: حدثنا عبد بن حميد (٧)، قال: حدثنا الحسن بن موسى (٨)، قال: حدثنا يعقوب بن عبد الله (٩)، قال: [حدثنا] جعفر (١٠)، عن (١١) عبد الله بن ذكوان أبي الزناد (١٢) قال: إذا قضى الله سبحانه بين الناس، وأُمر بأهل\n_________\n(١) \"تفسير مقاتل بن سليمان\" (ص ٥٦٦) مختصرًا، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٨ عن مقاتل.\n(٢) في (س): منكم.\n(٣) لم أجده.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) ابن الحسن، المطوعي، كان حسن الحديث.\n(٦) ابن خزيمة، البخاري، لم يذكر بجرح أو تعديل.\n(٧) أبو محمد الكسي، ثقة حافظ.\n(٨) الأشيب، ثقة.\n(٩) أبو الحسن القمي، صدوق يهم.\n(١٠) ابن أبي المغيرة، صدوق يهم.\n(١١) في الأصل، (س): بن، وهو تصحيف.\n(١٢) أبو عبد الرحمن المدني، ثقة فقيه.","vol":"28","page":355},{"text":"الجنة إلى الجنة، وأهل النار إلى النار، قيل لسائر الأمم ولمؤمني (١) الجن: عودوا ترابا، فيعودون ترابا، فعند ذلك يقول الكافر -حيث يراهم قد عادوا ترابا: ﴿يَالَيْتَنِي كُنْتُ تُرَابًا﴾ (٢).\nوبه قال ليث بن أبي سُليم: مؤمنو الجن يعودون (٣) ترابا (٤).\nوقال عمر بن عبد العزيز ﵀: إن مؤمني الجن حول الجنة في رَبض، ورحاب وليسوا فيها (٥).\n_________\n(١) في (س): من.\n(٢) [٣٣٤٢] الحكم على الإسناد:\nفيه شيخ المصنف وداود بن سليمان لم يذكرا بجرح أو تعديل، وجعفر صدوق يهم.\nالتخريج:\nأخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٧ وعنه المصنف، وابن شاهين في \"العجائب والغرائب\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٧ عن الحسن بن موسى.\nورواه الطبري في \"جامع البيان\" ٣٠/ ٢٦ عن ابن حميد.\nكلاهما: الحسن، وابن حميد، عن يعقوب، عن جعفر، عن أبي الزناد، عبد الله ابن ذكوان قوله.\n(٣) في الأصل: يعودوا، والمثبت من (س)، وهو الأصح لغة.\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٧.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٦، وذكره الواحدي في \"الوسيط\" ٤/ ٤١٧ عن الحسن، والبغوي في \"معالم التنزيل\" ٨/ ٣١٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٧، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٢٠. ربض الجنة: هو ما حولها خارجًا عنها، تشبيهًا بالأبنية التي تكون حول المدن وتحت القلاع. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٧٠.","vol":"28","page":356},{"text":"[٣٣٤٣] وسمعت أبا القاسم الحسن بن حبيب (١) يقول: رأيت في بعض التفاسير أن الكافر هاهنا: إبليس، وذلك أنه على آدم -﵇-؛ لأنه خُلق من التراب وافتخر أنه خلق من النار، فإذا عاين يوم القيامة ما فيه آدم وبنوه المؤمنون من الثواب، والراحة، والرحمة، ورأى ما هو فيه من الشدة والعذاب تمنى أنه بمكان آدم -﵇- فيقول حينئذ: ﴿يَالَيْتَنِي كُنْتُ تُرَابًا﴾ (٢).\nوقال أبو هريرة - ﵁ -: فيقول التراب للكافر: لا، ولا كرامة لك من جعلك مثلي (٣).\n_________\n(١) قيل: كذبه الحاكم.\n(٢) [٣٣٤٣] الحكم على الإسناد:\nأبو القاسم تكلم فيه الحاكم.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٩، والزمخشري في \"الكشاف\" ٦/ ٣٠٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٢٩، وابن الجوزي في \"زاد المسير\" ٩/ ١٣، والرازي في \"مفاتيح الغيب\" ٣١/ ٢٦ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٧، والبلنسي في \"تفسير مبهمات القرآن\" ٢/ ٦٤٧، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٢٠.\nقلت: والصحيح أنها عامة في كل كافر، هابليس داخل بطريق الأولى.\nوهذِه الآية جامعة لما جاء في السورة من أحوال الفريقين، وفي آخرها رد العجز على الصدر من ذكر أحوال الكافرين الذين عرفوا بالطاغين وبذلك كان ختام السورة بها براعة مقطع.\nانظر: \"التحرير والتنوير\" لابن عاشور ٣٠/ ٥٨.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣١٩.","vol":"28","page":357},{"text":"<span data-type=\"title\" id=toc-6151>٧٩ - سُورَة النَّازِعَاتِ</span>","vol":"28","page":359},{"text":"سورة النازعات (١)\nمكية (٢)، وعدد حروفها سبعمائة وثلاثة وخمسون حرفًا، وكلماتها مائة وسبع (٣) وسبعون كلمة، وست وأربعون آية (٤).\nوروي عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة النازعات، كان حبسه في القبر حتى يدخل الجنة؛ قدر صلاة المكتوبة\".\n_________\n(١) كذا، وكتب الناسخ فوقها: الساهرة، وهي تسمى (بالساهرة) و(الطامة).\nانظر: \"مصاعد النظر\" للبقاعي (ص ١٥٣).\n(٢) قاله ابن عباس، والزبير: ابن عباس: أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٨، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣ عن ابن عباس قال: نزلت سورة النازعات بمكة.\nابن الزبير: أخرج ابن مردويه عن ابن الزبير مثله في \"الدر المنثور\" للسيوطي ٦/ ٥٠٨.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٠، والبقاعي في \"مصاعد النظر\" (ص ١٥٣) الإجماع على مكيتها.\n(٣) كذا، وكتب الناسخ في الهامش: وتسع.\n(٤) ذكره مكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٦١، والداني في \"البيان في عد آي القرآن\" (ص ٢٦٣)، والمخللاتي في \"القول الوجيز\" (ص ٣٣٦ - ٣٣٧). وجاء في \"البيان في عد آي القرآن\" للداني، \"القول الوجيز\" للمخللاتي، وفي هامش الأصل: وكلماتها مائة وتسع وسبعون كلمة. =","vol":"28","page":361},{"text":"وروي: \"لم يكن حبسه في القبر والقيامة إلَّا كقدر صلاة مكتوبة\" <span data-type=\"title\" id=toc-6152>(١)</span>.\nقوله -﷿-: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n١ - ﴿وَالنَّازِعَاتِ غَرْقًا (١)﴾\nقال مسروق: يعني: هي الملائكة التي تنزع نفوس بني آدم (٢).\nوهي رواية أبي صالح (٣)، وعطية (٤)، عن ابن عباس - ﵄ -.\nقال أمير المؤمنين على -﵇- (٥): هي الملائكة تنزع أرواح\n_________\n= في (س) ما نصه: وأربعون آية في الكوفي، وخمس في عدد الباقين، اختلافها آيتان: ﴿وَلِأَنْعَامِكُمْ﴾: لم يعدها المصري والشامي، وعدها الباقون.\n﴿فَأَمَّا مَنْ طَغَى (٣٧)﴾: لم يعدها المدنيان والمكي، وعدها الباقون.\n(١) لم يذكر المصنف إسناده إليه اكتفاء بذكره في مواضع أخرى كما سبق.\nوالحديث يرويه عنه أربعة وهم: ابن عباس، وأبو أمامة، وزرّ، وابن أبزى من طرق ضعيفة كما سبق بيانه.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٠، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٢) ولم ينسباه، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٧، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٩، والماوردي في \"النكت والعيون\" ٦/ ١٩٢. واختاره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٣٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٩ لعبد بن حميد، وابن المنذر أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٩.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٧، وذكره ابن فورك، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٠، وابن الجوزي في \"زاد المسير\" ٩/ ١٤.\n(٥) في (س): ﵁.","vol":"28","page":362},{"text":"الكفار (١).\nوقال ابن مسعود - ﵁ -: يريد أنفس الكفار، ينزعها ملك الموت من أجسادهم من تحت كل شعرة، ومن تحت الأظافير، وأصول (٢) القدمين، ثم يُغرّقُها ويردها (٣) في جسده بعد ما ينزعها، حتى إذا كادت تخرج ردها في جسده، فهذا عمله بالكافر (٤).\nوقال مقاتل: هم ملك الموت وأعوانه، ينزعون روح الكافر، كما يُنزع السُّفود الكثير الشعب من الصوف المبتل، فتخرج نفسه، كالغريق في الماء (٥).\nوقال سعيد بن جبير: نُزعت أرواحهم، ثم غُرّقت، ثم حُرّقت، ثم قذف بها في النار (٦).\n_________\n(١) أخرجه سعيد بن منصور، وابن المنذر كما في \"الدر المنثور\" للسيوطى ٦/ ٥٠٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٧، والقشيري في \"لطائف الإشارات\" (ص ٦٨١)، والسجستاني في \"غريب القرآن\" (ص ٣٠٠) كلهم بلا نسبة.\n(٢) في (س): وتحت أصول.\n(٣) في الأصل: ويرددها، وما أثبت من (س) ومصادر اللغة.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٥، وذكره ابن فورك [٢٠٣/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٣٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٣.\n(٥) في \"تفسيره\" (ص ٥٧٣)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٣، والخازن في \"لباب التأويل\" ٤/ ٣٩٠ ونسبه لابن مسعود.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٧، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٨، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٨.","vol":"28","page":363},{"text":"وقال مجاهد: هو الموت ينزع النفوس (١).\nوقال السدي: هي النفس حين تُغرَّق في الصدر (٢).\nوقيل: يرى الكافر نفسه في وقت النزع كأنها تُغرق (٣).\nوقال الحسن (٤)، وقتادة (٥)، وابن كيسان (٦)، وأبو عبيدة (٧)\n_________\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩، والطبري في \"جامع البيان\" ٣٠/ ٢٧، وأبو الشيخ في \"العظمة\" ٣/ ٩٢٨ (٤٦٢)، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٨، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩، وذكره ابن فورك [٢٣/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٩٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٦.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٨، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٢٢.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٥، والطبري في \"جامع البيان\" ٣٠/ ٢٨، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩، وذكره ابن فورك [٢٠٣/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٩٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٤.\n(٥) أخرجه الطبري في \"جامع البيان\" ٢٨/ ٣٠، وذكره ابن فورك [٢٠٣/ أ] والقشيري في \"لطائف الإشارات\" (ص ٦٨١) ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٩٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٤.\n(٦) ذكره القشيري في \"لطائف الإشارات\" (ص ٦٨١) ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٠، وابن الجوزي في \"زاد المسير\" ٩/ ١٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٩.\n(٧) في \"مجاز القرآن\" ٢/ ٢٨٤.\nوانظر: \"لطائف الإشارات\" للقشيري (ص ٦٨١) ولم ينسبه، \"المحرر الوجيز\" =","vol":"28","page":364},{"text":"والأخفش (١): هي النجوم تنزع من أفق إلى أفق تطلع، ثم تغيب.\nوقال عطاء (٢)، وعكرمة (٣): هي القِسي.\nوقيل: الغزاة، الرماة (٤).\nومجاز الآية: والنازعات إغراقًا كما يغرق النازع في القوس إذا بلغ بها غاية المد، حتى ينتهي إلى القشر الذي عند النصل الملفوف عليه (٥).\n_________\n= لابن عطية ٥/ ٤٣٠، \"زاد المسير\" لابن الجوزي ٩/ ١٤، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٨٩.\n(١) لم أجده في كتابه \"معاني القرآن\"، وقد ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٤، والزجاج في \"معاني القرآن\" ٥/ ٢٧٧ ولم ينسباه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٠، وابن الجوزي في \"زاد المسير\" ٩/ ١٤.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٩ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [٢٠٣/ أ] ولم ينسبه، والمارودي في \"النكت والعيون\" ٦/ ١٩٢.\n(٣) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٧، وابن فورك [٢٠٣/ أ] ولم ينسباه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٠، وابن الجوزي في \"زاد المسير\" ٩/ ١٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٩.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٤، والزمخشري في \"الكشاف\" ٦/ ٣٠٤، وابن الجوزي في \"زاد المسير\" ٩/ ١٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٩، وأبو حيان في \"البحر المحيط\" ١٠/ ٣٩٥.\n(٥) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٢)، والطبري في \"جامع البيان\" ٣٠/ ٢٨، والهمداني في \"إعراب القرآن\" ٤/ ٦١٧، وابن الجوزي في \"زاد المسير\" ٩/ ١٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٩.","vol":"28","page":365},{"text":"ويقال لقشرة البيضة الداخلة غِرْقئ (١)، وأراد بالإغراق المبالغة في النزع، وهو سائغ في جميع وجوه تأويلها <span data-type=\"title\" id=toc-6153>(٢)</span>.\n\n٢ - ﴿وَالنَّاشِطَاتِ نَشْطًا (٢)﴾\nقال ابن عباس - ﵄ -: يعني الملائكة تنشط نفس المؤمن، فتقبضها كما يُنشط العقال من يد البعير إذا حل عنها (٣) (٤).\nوحكى الفراء هذا القول قال: والذي سمعت من العرب أن تقول: أنشطت (٥)، فكأنما أنشط من عقال، وربطتها نشطا، والرابط: الناشط، وإذا ربطت الحبل في يد البعير فقد نشطته، وأنت ناشط،\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٨٩، \"لسان العرب\" لابن منظور ١٠/ ٢٨٦، \"البحر المحيط\" لأبي حيان ٨/ ٤٠٩، \"اللباب\" لابن عادل الدمشقي ٢٠/ ١٢٢.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٨/ ١٨٩، \"البحر المحيط\" لأبي حيان ٨/ ٤٠٩.\nقال الطبري في \"جامع البيان\" ٣٠/ ٢٨ مرجحًا: والصواب من القول في ذلك عندي أن يقال: إن الله تعالى ذكره، أقسم بالنازعات غرقًا ولم يخصص نازعة دون نازعة، فكل نازعة غرقًا، فداخلة في قسمه، ملكًا كان، أو موتًا، أو نجمًا، أو قوسًا، أو غير ذلك. والمعنى: والنازعات إغراقًا كما يغرق النزع في القوس.\n(٣) في (س): عنه.\n(٤) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٢)، وابن فورك [٢٠٣/ أ] والسجستاني في \"غريب القرآن\" (ص ٣٠٠) ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٩٣.\n(٥) في (س): لو انتشطت.","vol":"28","page":366},{"text":"وإذا حللته فقد أنشطته، وأنت منشط (١).\nوعن ابن عباس - ﵄ - أيضًا: هي أنفس المؤمنين عند الموت، تنشط للخروج، وذلك أنه ليس من مؤمن يحضره الموت إلَّا عرضت عليه الجنة قبل أن يموت، فيرى فيها أشباهًا (٢) من أهله، وأزواجه من الحور العين، فهم يدعونه إليها، فنفسه إليهم نشيطة أن تخرج فتأتيهم (٣).\nوقال علي بن أبي طالب -﵇- (٤): هي الملائكة تنشط أرواح الكفار ما بين الجلد والأظفار، حتى تُخرجها من أجوافهم بالكرب، والغم (٥).\nوقال مجاهد: هو الموت ينشط نفس الإنسان (٦).\n_________\n(١) في \"معاني القرآن\" ٣/ ٢٣٠، وذكره الطبري في \"جامع البيان\" ٣٠/ ٢٨، والنحاس في \"إعراب القرآن\" ٥/ ١٣٩ بتصرف في العبارة، وابن منظور في \"لسان العرب\" ٧/ ٤١٤، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٦٧.\n(٢) في (س): أشياء.\n(٣) ذكره القشيري في \"لطائف الإشارات\" (ص ٦٨١) ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٠، وابن الجوزي في \"زاد المسير\" ٩/ ١٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٩.\n(٤) في (س): ﵁.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٠٨، وذكره الواحدي في \"الوسيط\" ٤/ ٤١٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٥ ولم ينسباه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٤، وابن الجوزي في \"زاد المسير\" ٩/ ١٥.\n(٦) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩، والطبري في \"جامع البيان\" ٣٠/ ٢٨، وأبو الشيخ في \"العظمة\" ٣/ ٩٢٩ (٤٦٢)، وذكره =","vol":"28","page":367},{"text":"وقال السدي: حين تنشط من القدمين (١).\nوقال عكرمة (٢) وعطاء (٣): هي الأوهاق.\nوقال قتادة (٤) والأخفش (٥): هي النجوم تنشط من أفق إلى أفق أي: تذهب يقال: حمار ناشط ينشط (٦) من بلد إلى بلد أي:\n_________\n= الماوردي في \"النكت والعيون\" ٦/ ١٩٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٤.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٩، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٤، وابن الجوزي في \"زاد المسير\" ٩/ ١٦.\n(٢) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٧، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٦ ولم ينسباه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٩ لعبد بن حميد، وابن المنذر أيضًا، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٧، ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٩٣.\nوالأوهاق هي: حبل يلقى في عنق الشخص يؤخذ به ويوثق، والجمع أوهاق.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٨٥، \"المصباح المنير\" للفيومي (ص ٣٤٧).\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩، والطبري في \"جامع البيان\" ٣٠/ ٢٩، وذكره ابن فورك [٢٠٣/ أ] ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٩٣.\n(٥) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٤، وابن فورك [٢٠٣/ أ] ولم ينسباه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٠، وابن أبي الحسن النيسابوري في \"معاني القرآن\" ٢/ ٣٠٣ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ١٦.\n(٦) في (س): منشطا.","vol":"28","page":368},{"text":"يذهب (١).\nويقال لبقر الوحش: نواشط؛ لأنها تذهب من موضع إلى موضع (٢).\nقال الطرماح:\nوهل تحليفُ الخيْل ممن عهدتَه ... به غيرُ أخدان النَّواشطِ رُوَّعُ (٣)\nوالهموم تنشط بصاحبها (٤).\nوقال هميان بن قحافة:\nباتتْ هُمومي تَنْشِطُ المناشطا ... الشَّام بي طَوْرًا وطَوْرًا واسِطا (٥)\n_________\n(١) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٤، والزمخشري في \"الكشاف\" ٦/ ٣٠٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٠، وابن منظور في \"لسان العرب\" ٧/ ٤١٣، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٦٧.\n(٢) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٤، والطبري في \"جامع البيان\" ٣٠/ ٢٩، والقشيري في \"لطائف الإشارات\" (ص ٦٨١)، وابن منظور في \"لسان العرب\" ٧/ ٤١٣.\n(٣) \"ديوانه\" (ص ١١٥)، وهو من شواهد الطبري في \"جامع البيان\" ٣٠/ ٢٩.\n(٤) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٤، والطبري في \"جامع البيان\" ٣٠/ ٢٩، وابن الجوزي في \"زاد المسير\" ٩/ ١٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٠.\n(٥) انظر: \"تهذيب اللغة\" للأزهري ١١/ ٣١٤، \"لسان العرب\" لابن منظور ٧/ ٤١٥، \"تاج العروس\" ٢٠/ ١٤٤. وفي (س): السامري بدلًا من الشام.","vol":"28","page":369},{"text":"قال الخليل: النشط والأنشاط: مدك شيئًا إلى نفسك حتى ينحل (١).\n\n<span data-type=\"title\" id=toc-6154>٣ </span>- قوله تعالى: ﴿وَالسَّابِحَاتِ سَبْحًا (٣)﴾\nقال علي بن أبي طالب -﵇- (٢): هي الملائكة تسبح بأرواح المؤمنين (٣).\nوقال الكلبي: هم الملائكة يقبضون أرواح المؤمنين، كالذي يسبح في الماء فأحيانا ينغمس، وأحيانًا يرتفع، يسلونها سلًا رفيقًا (٤)، ثم يدعونها حتى تستريح (٥).\nوقال مجاهد (٦) وأبو صالح (٧): هي الملائكة ينزلون من السماء\n_________\n(١) انظر: \"العين\" للخليل ٦/ ٢٣٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٤، وابن منظور في \"لسان العرب\" ٧/ ٤١٤، ولم ينسبه.\n(٢) في (س): ﵁.\n(٣) أخرجه سعيد بن منصور، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٨، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٤٠ ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣١، وابن الجوزي في \"زاد المسير\" ٩/ ١٦.\n(٤) في (س): رقيقًا. والمثبت أوفق.\n(٥) ذكره الواحدي في \"الوسيط\" ٤/ ٤١٨، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٤، وابن الجوزي في \"زاد المسير\" ٩/ ١٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩١.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٩ لعبد بن حميد، وابن المنذر وأبي الشيخ في \"العظمة\" أيضًا، وذكره ابن فورك [٢٠٣/ أ] والواحدي في \"الوسيط\" ٤/ ٤١٨.\n(٧) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩، =","vol":"28","page":370},{"text":"مسرعين، كما يقال للفرس الجواد: سابح؛ إذا أسرع في جريه.\nوقيل: هي خيل الغزاة (١).\nقال امرؤ القيس:\nمِسَحّ إذا السَّابحاتُ على الوَنى ... أَثَرْنَ الغُبار بالكديد المرَكَّلِ (٢)\nوقال قتادة: هي النجوم، والشمس، والقمر، قال الله تعالى: ﴿وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ﴾ (٣).\n_________\n= وذكره الواحدي في \"الوسيط\" ٤/ ٤١٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٥، وابن الجوزي في \"زاد المسير\" ٩/ ١٦.\n(١) قاله عطاء، وابن شجرة.\nعطاء: ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٣١، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٥، ولم ينسباه.\nابن شجرة: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٥، ولم ينسباه.\n(٢) \"ديوانه\" (ص ١١٩)، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩١، \"لسان العرب\" لابن منظور ١٥/ ٤١٥.\nوالسابح من الخيل: الذي يمد يده في عدوه شبه بالسابح في الماء.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٤٧٠\nوالونى: الفتور. انظر: \"لسان العرب\" لابن منظور ١٥/ ٤١٥.\nوالكديد: الأرض الصلبة المطمئنة. انظر: \"لسان العرب\" لابن منظور ٣/ ٣٧٧.\nوالمركل من الركل: وهو الدفع بالرجل والضرب بها. انظر: \"لسان العرب\" لابن منظور ١١/ ٢٩٤.\n(٣) يس: ٤٠، وأخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩، والطبري في \"جامع البيان\" ٣٠/ ٣٠، وذكره الزجاج في \"معاني القرآن\" =","vol":"28","page":371},{"text":"وقال عطاء: هي السفن (١).\n\n<span data-type=\"title\" id=toc-6155>٤ </span>- ﴿فَالسَّابِقَاتِ سَبْقًا (٤)﴾.\nقال مجاهد (٢)، وأبو روق (٣): سبقت ابن آدم بالخير، والعمل الصالح.\nوقال مقاتل: هي الملائكة تسبق بأرواح المؤمنين إلى الجنة (٤).\n_________\n= ٥/ ٢٧٧، ولم ينسبه، وابن فورك [٢٠٣/ أ] والقشيري في \"لطائف الإشارات\" (ص ٦٨٢) ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٩٣.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٧ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩١، وابن فورك [٢٠٣/ أ] والقشيري في \"لطائف الإشارات\" (ص ٦٨٢) ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٩٣.\nقال الطبري في \"جامع البيان\" ٣٠/ ٣٠: والصواب من القول في ذلك عندي: أن يقال: إن الله جل ثناؤه أقسم بالسابحات سبحًا من خلقه، ولم يخصص من ذلك بعضًا دون بعض فذلك كل سابح لما وصفنا قبل في النازعات.\n(٢) ذكره ابن فورك [٢٠٣/ أ] والقشيري في \"لطائف الإشارات\" (ص ٦٨٢)، والواحدي في \"الوسيط\" ٤/ ٤١٨، ولم ينسباه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٥.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٤١٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٦ ولم ينسباه، وابن الجوزي في \"زاد المسير\" ٩/ ١٧ ونسبه للحسن، والرازي في \"مفاتيح الغيب\" ٣١/ ٢٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩١.\n(٤) \"تفسيره\" (ص ٥٧٣)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٥، وابن الجوزي في \"زاد المسير\" ٩/ ١٧ ونسبه لمجاهد وأبي روق، والرازي في \"مفاتيح الغيب\" ٣١/ ٢٨، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩١.","vol":"28","page":372},{"text":"وقال ابن مسعود - ﵁ -: هي أنفس المؤمنين تسبق إلى الملائكة الذين يقبضونها، وقد عاينت السرور شوقًا إلى لقاء الله تعالى ورحمته وكرامته (١).\nقال عطاء: هي الخيل (٢).\nوقال قتادة: النجوم يسبق بعضها بعضًا في السير (٣).\n\n<span data-type=\"title\" id=toc-6156>٥ </span>- قوله -﷿-: ﴿فَالْمُدَبِّرَاتِ أَمْرًا (٥)﴾ يعني: الملائكة (٤).\n_________\n(١) ذكره الواحدي في \"الوجيز\" ٢/ ١١٦٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٦ ولم ينسباه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٥، وابن الجوزي في \"زاد المسير\" ٩/ ١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩١.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٠٩ لعبد بن حميد، وابن المنذر أيضًا، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٧ ولم ينسبه، والنحاس ٥/ ١٤٠، وذكره ابن فورك [٢٠٣/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٩٤.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩، والطبري في \"جامع البيان\" ٣٠/ ٣١، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٧٨ ولم ينسبه، وابن فورك [٢٠٣/ أ] والقشيري في \"لطائف الإشارات\" (ص ٦٨٢)، ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٩٣.\n(٤) قاله ابن عباس، وعلي، وقتادة، وأبو صالح: ابن عباس: أخرجه ابن أبي الدنيا في \"ذكر الموت\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وذكره ابن فورك [٢٠٣/ أ].\nعلي: أخرجه سعيد بن منصور، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٨ - ٥٠٩.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٥، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩، والطبري في \"جامع البيان\" ٣٠/ ٣١، وذكره ابن فورك [٢٠٣/ أ].","vol":"28","page":373},{"text":"[٣٣٤٤] أخبرنا أبو الحسين أحمد بن محمد بن جعفر بن الطيب (١)، قال: أخبرنا أبو بكر محمد بن عمر بن حفص (٢)، قال: حدثنا محمد بن خلف (٣)، قال: حدثنا أبو نعيم (٤)، قال: حدثنا الأعمش (٥)، عن عمرو بن مرة (٦)، عن عبد الرحمن بن سابط (٧) قال: يُدبر أمر الدنيا أربعة: جبريل، وميكائيل، وملك الموت، وإسرافيل ﵈، فأما جبريل -﵇- فموكل بالرياح والجنود، وأما ميكائيل -﵇- فموكل بالقطر والنبات، وأما ملك الموت -﵇- فموكل بقبض الأنفس، وأما إسرافيل -﵇- فهو ينزل بالأمر عليهم (٨).\n_________\n= أبو صالح: أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٠٩.\nوهو قول الجمهور كما ذكر ذلك الماوردي في \"النكت والعيون\" ٦/ ١٩٤.\n(١) لم أجده.\n(٢) السمسار، الإمام الزاهد، أثنى عليه الحاكم.\n(٣) محمد بن خلف الحدادي، أبو بكر، يروي عن أبي نعيم والعراقيين، حدث عنه محمد بن إبراهيم الفارسي وغيره، ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: ثقة فاضل.\nانظر: \"الثقات\" لابن حبان ٩/ ١٤١، و\"تقريب التهذيب\" لابن حجر (٥٨٦٠).\n(٤) الفضل بن دكين، ثقة، ثبت.\n(٥) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٦) ثقة عابد، كان لا يدلس ورمي بالإرجاء.\n(٧) ثقة كثير الإرسال.\n(٨) [٣٣٤٤] الحكم على الإسناد:\nرجاله ثقات، خلا أحمد بن محمد لم أجده. =","vol":"28","page":374},{"text":"<span data-type=\"title\" id=toc-6157>٦ </span>- قوله تعالى: ﴿يَوْمَ تَرْجُفُ الرَّاجِفَةُ (٦)﴾\nيعني: النفخة الأولى التي يتزلزل ويتحرك لها كل شيء (١).\n\n<span data-type=\"title\" id=toc-6158>٧ </span>- ﴿تَتْبَعُهَا الرَّادِفَةُ (٧)﴾ وهى النفخة الأخيرة، وبينهما أربعون سنة (٢).\n_________\n= التخريج:\nأخرجه عبد بن حميد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، والبيهقي في \"شعب الإيمان\" ١/ ١٧٧ (١٥٨)، وابن أبي شيبة في \"المصنف\" ٨/ ٢٢٤ (١١)، من طريق الأعمش، عن عمرو بن مرة، عن عبد الرحمن بن سابط.\nوذكره الواحدي في \"الوسيط\" ٤/ ٤١٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٥، وابن الجوزي في \"زاد المسير\" ٩/ ١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٢، والخازن في \"لباب التأويل\" ٤/ ٣٩١، والشوكاني في \"فتح القدير\" ٥/ ٤٣٢.\n(١) قاله ابن عباس، والضحاك، والحسن، وقتادة، وأبو صالح:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣١، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٤١.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣١، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٦ ولم ينسبه.\nالحسن: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٤.\nأبو صالح: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٦، ولم ينسبه.\n(٢) قاله ابن عباس، والضحاك، والحسن، وقتادة، وأبو صالح: ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣١، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٤١.","vol":"28","page":375},{"text":"وقال قتادة: هما صيحتان، أما الأولى: فتميت كل شيء بإذن الله -﷿- وأما الأخرى: فتحيي كل شيء بإذن الله -﷿- (١).\nوقال مجاهد: ﴿يَوْمَ تَرْجُفُ الرَّاجِفَةُ (٦)﴾ يعني: تتزلزل الأرض، والجبال ﴿تَتْبَعُهَا الرَّادِفَةُ (٧)﴾، حين تنشق السماء، وتحمل الأرض والجبال، فدكتا دكة واحدة (٢).\n_________\n= الضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣١، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٦، ولم ينسبه.\nالحسن: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٤.\nقتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٤.\nأبو صالح: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وذكره البغوي في \"النكت والعيون\" ٨/ ٣٢٦، ولم ينسبه.\nوهو جزء من حديث رواه البخاري، كتاب التفسير، باب قوله ﴿وَنُفِخَ فِي الصُّورِ﴾ (٤٨١٤)، كتاب التفسير، باب قوله ﴿يَوْمَ يُنْفَخُ فِي الصُّورِ﴾ (٤٩٣٥)، ورواه مسلم، كتاب الفتن، باب ما بين النفختين (٢٩٥٥).\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، والطبري في \"جامع البيان\" ٣٠/ ٣١، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٣.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، والطبري في \"جامع البيان\" ٣٠/ ٣١، والبيهقي في \"البعث والنشور\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٣.","vol":"28","page":376},{"text":"وقال عطاء: الراجفة: القيامة، والرادفة: البعث (١).\nوقال ابن زيد: الراجفة: الموت، والرادفة: الساعة (٢).\nوأصل الرجفة: الصوت، والحركة، ومنه سميت الأراجيف؛ لاضطراب الأصوات بها، وإفاضة الناس فيها (٣). وكل شيء ولي شيئًا وتبعه، فقد ردفه (٤).\n[٣٣٤٥] أخبرنا ابن فنجويه (٥)، قال: حدثنا عبد الله بن يوسف بن أحمد بن مالك (٦)، قال: حدثنا محمد بن هارون الحضرمي (٧)، قال: حدثنا الحسن بن عرفة (٨)، قال: حدثنا قبيصة بن عقبة (٩)، عن\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٤ عن ابن عباس، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣١، والخازن في \"لباب التأويل\" ٤/ ٣٩١، ولم ينسبه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٢ بلفظ الراجفة: الأرض، والرادفة: الساعة، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٨٧.\n(٣) انظر: \"الصحاح\" للجوهري ٤/ ١٣٦٣، \"لسان العرب\" لابن منظور ٩/ ١١٣، \"معالم التنزيل\" للبغوي ٨/ ٣٢٦.\n(٤) انظر: \"الصحاح\" للجوهري ٤/ ١٣٦٣، \"لسان العرب\" لابن منظور ٩/ ١١٣.\n(٥) ثقة صدوق، كثير الرواية للمناكير.\n(٦) لم أجده.\n(٧) أبو حامد البعراني، ثقة.\n(٨) أبو علي البغدادي، صدوق.\n(٩) صدوق ربما خالف.","vol":"28","page":377},{"text":"سفيان الثوري (١)، عن عبد الله بن محمد بن عقيل (٢)، (عن الطفيل ابن) (٣) أُبيّ بن كعب (٤)، عن أُبيّ بن كعب قال: كان رسول الله - ﷺ - إذا ذهب ربع الليل، قام، وقال: \"يا أيها الناس: اذكروا الله، جاءت الراجفة تتبعها الرادفة، جاء الموت بما فيه، جاء الموت بما فيه\" (٥).\n_________\n(١) ثقة حافظ إمام حجة، كان ربما دلس.\n(٢) أبو محمد المدني، صدوق في حديثه لين، ويقال: تغير بأخرة.\n(٣) في (س): بن الطفيل عن.\n(٤) الطفيل بن أبي بن كعب الأنصاري المدني، يروي عن أبيه وابن عمر وعنه عبد الله بن محمد، ذكره ابن حبان في \"الثقات\" وقال ابن حجر: ثقة.\nانظر: \"الثقات\" لابن حبان ٤/ ٣٩٧، \"تقريب التهذيب\" لابن حجر (٣٠١٨).\n(٥) [٣٣٤٥] الحكم على الإسناد:\nضعيف؛ فيه: عبد الله بن محمد بن عقيل: صدوق في حديثه لين، ويقال: تغير بأخرة، وعبد الله بن يوسف، لم أجده، غير أن الحديث حسن لغيره بمجموع شواهده.\nالتخريج:\nرواه الترمذي، باب في صفة القيامة (٢٤٥٧)، وعبد بن حميد في \"المنتخب\" (ص ٨٩) (١٧٠)، والحاكم في \"المستدرك\" ٢/ ٤٢، ٢/ ٥٥٨، وأبو نعيم في \"حلية الأولياء\" ١/ ٣٢١، ورواه المصنف، وعنه البغوي في \"معالم التنزيل\" ٨/ ٣٢٦.\nكلهم من طريق قبيصة بن ذؤيب.\nورواه أحمد في \"المسند\" ٣٥/ ١٦٥ (٢١٢٤١)، والطبري في \"جامع البيان\" ٣٠/ ٣٢، والبيهقي في \"شعب الإيمان\" ٧/ ٣٥٨ (١٠٥٧٧)، وأبو نعيم في \"حلية الأولياء\" ٨/ ٤٢٢، كلهم من طريق وكيع بن الجراح.\nورواه الحاكم في \"المستدرك\" ٤/ ٣٤٣، من طريق عبد الله بن الوليد العدني. =","vol":"28","page":378},{"text":"واختلف العلماء في جواب القسم: فقال بعض نحاة الكوفة:\n_________\n= ثلاثتهم: قبيصة، ووكيع، والعدني، عن سفيان، عن عبد الله بن محمد بن عقيل، عن الطفيل، عن أُبيّ بن كعب به.\nوأخرجه ابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ٤/ ٤٦٧.\nوالحديث حسنه الترمذي، وصححه الحاكم. إلَّا أن مداره على عبد الله بن عقيل وفيه لين كما تقدم.\nوبكل حال: فمع الميل إلى تضعيفه إلَّا أن للحديث شاهدًا من حديث أبي هريرة: رواه الترمذي، باب صفة القيامة (٢٤٥٠)، عن أبي بكر بن أبي النضر، ورواه الحاكم في \"المستدرك\" ٤/ ٣٤٣، وعنه البيهقي في \"شعب الإيمان\" ١/ ٥١٢ (٨٨١) من طريق الحسين بن الفضل، ورواه العقيلي في \"الضعفاء\" ٤/ ٣٨٣ عن محمد بن إسماعيل، ورواه البغوي في \"شرح السنة\" ١٤/ ٣٧٠ (٤١٧٣) من طريق محمد بن عبيد الهمذاني.\nأربعتهم: أبو بكر، والحسين، ومحمد بن إسماعيل، ومحمد بن عبيد، عن أبي النضر هشام بن القاسم، عن أبي عقيل الثقفي، عن يزيد بن سنان التميمي، عن بكير بن فيروز، عن أبي هريرة به نحوه.\nوهذا حديث ضعيف. قال الترمذي: حسن غريب لا نعرفه إلَّا من حديث أبي النضر.\nقلت: ويزيد بن سنان هو أبو فروة الرهاوي الجذاري لا يتابع عليه، ولا يعرف إلَّا به. قاله العقيلي. والرهاوي هذا ضعيف بالاتفاق، بل إن النسائي تركه.\nوبكير بن فيروز مقبول. أي: حيث يتابع كما هو اصطلاح الحافظ ابن حجر في مقدمة \"تقريب التهذيب\".\nوحاصل الأمر: أن الحديث وإن كان ضعيفًا إلَّا أنه يتقوى بالشاهد الأول فيحكم عليه بأنه حسن لغيره، وممن ذهب إلى ذلك الشيخ الألباني في \"سلسلة الأحاديث الصحيحة\" ٢/ ٦٣٨.","vol":"28","page":379},{"text":"جوابه مُضمر مجازه: (لتبعثن، ولتحاسبن) (١).\nوقال بعض نحاة البصرة: هو قوله: ﴿إِنَّ فِي ذَلِكَ لَعِبْرَةً لِمَنْ يَخْشَى (٢٦)﴾ (٢).\nوقيل: في الكلام تقديم وتأخير، تقديره: (يوم ترجف الراجفة تتبعها الرادفة، والنازعات غرقا) (٣) (٤).\n\n<span data-type=\"title\" id=toc-6159>٨ </span>- قوله تعالى: ﴿قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ (٨)﴾ خائفة (٥).\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣١، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ٢٢٤)، والطبري في \"جامع البيان\" ٣٠/ ٣٢٥، والزجاج في \"معاني القرآن\" ٥/ ٢٧٨، والنحاس في \"إعراب القرآن\" ٥/ ١٤١، واختاره.\n(٢) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧٢٧ - ٧٢٨، والطبري في \"جامع البيان\" ٣٥/ ٣٢، والنحاس في \"إعراب القرآن\" ٥/ ١٤١، والقشيري في \"لطائف الإشارات\" (ص ٦٨٢) ولم ينسبه.\n(٣) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧٢٨، والطبري في \"جامع البيان\" ٣٠/ ٣٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٣، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٦٩.\n(٤) ويجوز أن تكون جملة (يوم ترجف الراجفة) إلى قوله (خاشعة) جواب القسم.\nانظر: \"التحرير والتنوير\" لابن عاشور ٢٥/ ٦٥.\n(٥) قاله ابن عباس، وقتادة، وابن زيد:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٣، وذكره ابن فورك [٢٠٣ / أ] والماوردي في \"النكت والعيون\" ٦/ ١٦٥.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٥، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، والطبري في \"جامع البيان\" ٣٠/ ٣٣.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٧، ولم ينسبه.","vol":"28","page":380},{"text":"قال مجاهد: وجلة (١).\nوقال السدي: زائلة عن أماكنها، نظيره: ﴿إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ كَاظِمِينَ﴾ (٢).\nوقال المؤرّج: قلقة (٣).\nوقال قطرب: مستوفزة (٤).\nوقال يمان: غير هادئة، ولا ساكنة (٥).\n_________\n(١) أخرجه عبد بن حميد وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٠، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٤٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٧، والرازي في \"مفاتيح الغيب\" ٣١/ ٣٤ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٤ ونسبه لابن عباس، والخازن في \"لباب التأويل\" ٤/ ٣٩١، ولم ينسبه.\n(٢) غافر: ١٨، وذكره الواحدي في \"الوجيز\" ٢/ ١١٧٠ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٧، والرازي في \"مفاتيح الغيب\" ٣٠/ ٣٥ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٤، والخازن في \"لباب التأويل\" ٤/ ٣٩١.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٤١٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٧، والرازي في \"مفاتيح الغيب\" ٣١/ ٣٤، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٤، والخازن في \"لباب التأويل\" ٤/ ٣٩١، ولم ينسبه.\n(٤) ذكره الفخر الرازي في \"مفاتيح الغيب\" ٣١/ ٣٤، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٤.\nالمستوفز: هو الذي قد استقل على رجليه ولما يستو قائما، وقد تهيأ الأفز والوثوب والمضي.\nيقال له: اطمئن فإني أراك مستوفزًا.\n\"لسان العرب\" لابن منظور ٥/ ٤٣٠.\n(٥) المصدر السابق.","vol":"28","page":381},{"text":"وقال أبو عمرو بن العلاء: مرتكضة (١).\nوقال المبرد: مضطربة، من وجيف الحركات، يقال: وَجَفَ القلب ووجب، فهو يجب ويجف، وجوفًا ووجيفًا ووجوبًا ووجيبًا (٢) (٣).\n\n<span data-type=\"title\" id=toc-6160>٩ </span>- ﴿أَبْصَارُهَا خَاشِعَةٌ (٩)﴾\n\n<span data-type=\"title\" id=toc-6161>١٠ </span>- ﴿يَقُولُونَ﴾\nيعني: هؤلاء المكذبين المنكرين للبعث من مشركي مكة، إذا قيل لهم إنكم مبعوثون من بعد الموت (٤).\n﴿أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ﴾: أي: إلى أول الحال، وابتداء الأمر فراجعون أحياء كما كنا قبل مماتنا (٥).\n_________\n(١) المصدر السابق.\nومرتكضة أي: مضطربة. انظر: \"لسان العرب\" لابن منظور ٧/ ١٦٠.\n(٢) في (س): فهو يجف ويجب وجيفًا ووجوفًا ووجوبًا ووجبًا.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٤١٩، والسمعاني في \"تفسير القرآن العظيم\" ٦/ ١٤٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٧، وابن أبي الحسن النيسابوري في \"معاني القرآن\" ٢/ ٣٠٤، وبيان الحق في \"معاني القرآن\" ٢/ ٤٨٢ ولم ينسبوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٤.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ٣٣، وابن فورك [/ ٢٠٣ ب] والواحدي في \"الوجيز\" ٢/ ١١٧٠ نحوه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٤.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ٣٣، والسجستاني في \"غريب القرآن\" (ص ٢١٠)، والواحدي في \"الوسيط\" ٤/ ٤١٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٨، ومكي في \"مشكل إعراب القرآن\" (ص ٢٩٢)، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٧.","vol":"28","page":382},{"text":"وهو من قول العرب: رجع فلان على حافرته؛ إذا رجع من حيث جاء (١).\nقال الشاعر:\nحافرة على صَلَع وشيَبْ ... مَعاذَ الله من سَفَه وعار (٢)\nويقال: النَقد عند الحافر، وعند الحافرة أي: في العاجل عند ابتداء الأمر وأول سومه، والتقى القوم فاقتتلوا عند الحافرة أي: عند أول كلمة (٣).\n[٣٣٤٦] أخبرنا أبو بكر الحمشاذي (٤)، قال: حدثنا أبو بكر القطيعي (٥)، قال: حدثنا إبراهيم بن عبد الله بن مسلم (٦)، قال:\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٢، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٤، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٣)، والطبري في \"جامع البيان\" ٣٠/ ٣٣، والزجاج في \"معاني القرآن\" ٥/ ٢٧٨، والأصفهاني في \"مفردات ألفاظ القرآن\" (ص ٢٤٤)، وابن منظور في \"لسان العرب\" ٤/ ٢٠٥.\n(٢) لم أهتد إلى قائله، وهو في: \"تهذيب اللغة\" للأزهري ٥/ ١٨، \"لسان العرب\" لابن منظور ٤/ ٢٠٥، \"تاج العروس\" للزبيدي ١١/ ٦٣.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٢، وابن منظور في \"لسان العرب\" ٤/ ٢٠٦، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٧١، وأبو الفضل النيسابوري في \"مجمع الأمثال\" ١/ ٣٠٨.\nوأصله في الفرس إذا بيع، فيقال: لا يزول حافره أو يُنقد ثمنه.\n(٤) عبد الرحمن بن عبد الله، لم يذكر بجرح أو تعديل.\n(٥) أحمد بن جعفر، ثقة.\n(٦) أبو مسلم الكجي، شيخ إمام حافظ، وثقه الدارقطني وغيره.","vol":"28","page":383},{"text":"حدثنا عمرو بن مرزوق (١)، قال: أخبرنا عمران (٢) القطان، قال: سمعت الحسن يقول: ﴿أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ﴾ قال خلق جديد (٣).\nوقيل: الحافرة: العاجلة أي: أئنا لمردودون إلى الدنيا فنصير أحياء كما كنا (٤).\nقال الشاعر:\nآليْتُ لا أَنْساكُمُ فاعلموا ... حتى يُردَّ الناسُ في الحافِرهْ (٥)\n_________\n(١) الباهلي، ثقة فاضل له أوهام.\n(٢) في الأصل، (س): عمار، وما أثبته من كتب التراجم والرجال، وهو عمران بن داور، صدوق يهم ورمي برأي الخوارج.\n(٣) [٣٣٤٦] الحكم على الإسناد:\nفيه: عمران القطان: صدوق يهم، وشيخ المصنف لم يذكر بجرح أو تعديل، وابن مرزوق ثقة له أوهام.\nالتخريج:\nالقول جاء عن غير الحسن:\n١ - أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١ عن ابن عباس.\n٢ - وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٥، والطبري في \"جامع البيان\" ٣٠/ ٣٤ من طريق معمر، وسعيد كلاهما عن قتادة به.\n٣ - وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٤ من طريق ورقاء، وعيسى.\nكلاهما عن ابن أبي نجيح عن مجاهد به.\n(٤) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ١٩٥، \"فتح القدير\" للشوكاني ٥/ ٤٣٣.\n(٥) لم أهتد إلى قائله. ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٥، وأبو حيان في \"البحر المحيط\" ٨/ ٤١٣، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٧١، والشوكاني في \"فتح القدير\" ٥/ ٤٣٣.","vol":"28","page":384},{"text":"وقال بعضهم: الحافرة: الأرض التي فيها تُحفر قبورهم، فسميت حافرة وهي بمعنى المحفورة، كقوله: ﴿مَّآء دَافِق﴾ (١)، و﴿عِيشَةٍ رَّاضِيَةِ﴾ (٢).\nومعنى الآية: إنا لمردودون إلى الأرض فنُبعث (٣) خلقًا جديدا، ثم مردودون في قبورنا أمواتا (٤). وهذا قول مجاهد (٥)، والخليل بن أحمد (٦).\nوقيل: سُميت الأرض حافرة؛ لأنها مُستقر الحوافر، كما سُمي القدم أرضًا؛ لأنها على الأرض، ومجاز الآية: نُرد فنمشي على\n_________\n(١) الطارق: ٦.\n(٢) الحاقة: ٢١، قاله مجاهد، والخليل.\nمجاهد: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٢، والطبري في \"جامع البيان\" ٣٥/ ٣٤، ولم ينسباه، وابن عطية في \"المحرر الوجيز\" ١٦/ ٢٢١.\nالخليل: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٢، والطبري في \"جامع البيان\" ٣٠/ ٣٤، ولم ينسباه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٢.\n(٣) في (س): نسوي.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ٣٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥١٠ لعبد بن حميد، وابن المنذر أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٤١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٢، وابن الجوزي في \"زاد المسير\" ٩/ ١٨.\n(٦) انظر: \"العين\" للخليل ٣/ ٢١٢، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٢، وابن الجوزي في \"زاد المسير\" ٩/ ١٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٥.","vol":"28","page":385},{"text":"أقدامنا (١). وهذا معنى قول قتادة (٢).\nوقال ابن زيد: الحافرة: النار، وقرأ ﴿تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ﴾ وقال: هي اسم من أسماء النار، وقال: ما أكثر أسمائها (٣) (٤).\n\n<span data-type=\"title\" id=toc-6162>١١ </span>- قوله تعالى: ﴿أَإِذَا كُنَّا عِظَامًا نَخِرَةً (١١)﴾\nقرأ أهل الكوفة (٥)\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٥، وابن منظور في \"لسان العرب\" ٤/ ٢٠٦.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٥، والطبري في \"جامع البيان\" ٣٥/ ٣٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥١١ لعبد بن حميد، وابن المنذر أيضًا، وذكره الما وردي فى \"النكت والعيون\" ٦/ ١٩٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٤، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٤١، والماوردي في \"النكت والعيون\" ٦/ ١٩٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٨، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٧.\n(٤) قلت من أسمائها (سقر) قال تعالى: ﴿وَمَا أَدْرَاكَ مَا سَقَرُ (٢٧) لَا تُبْقِي وَلَا تَذَرُ (٢٨)﴾، و(لظى) قال تعالى: ﴿كَلَّا إِنَّهَا لَظَى (١٥) نَزَّاعَةً لِلشَّوَى (١٦)﴾، (جهنم) قال تعالى: ﴿إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا (٢١)﴾.\nقال ابن الخطيب: هذِه الأحوال المتقدمة هي أحوال القيامة عند جمهور المفسرين، وقال أبو مسلم الأصفهاني: هذِه الأحوال ليست هي أحوال القيامة.\nقال ابن الخطيب: وكلام أبي مسلم محتمل، وإن كان على خلاف قول الجمهور.\nانظر: \"مفاتيح الغيب\" للرازي ٣١/ ٣٥ - ٣٦.\n(٥) منهم: حمزة، والكسائي.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٤)، \"التذكرة\" لابن غلبون ٢/ ٦١٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦١، \"التيسير\" للداني (ص ١٧٨).","vol":"28","page":386},{"text":"-إلا حفصًا، وأيوب (١) - (ناخرة) بالألف، وهي قراءة عمر بن الخطاب (٢) - ﵁ -، وابنه (٣)، وابن عباس (٤)، وابن الزبير (٥)، وابن مسعود (٦) - ﵃-، وأصحابه (٧). واختاره الفراء (٨)، وابن جرير (٩) لوفاق\n_________\n(١) انظر: \"الكامل في القراءات الخمسين\" للهذلي مخطوط [٢٤٧/ ب].\n(٢) أخرجه الفراء في \"معاني القرآن\" ٣/ ٢٣١، وسعيد بن منصور، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٤٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٢.\n(٣) أخرجه الطبراني في \"المعجم الكبير\" ١٢/ ٢٦٨ (١٣٠٧٦).\n(٤) أخرجه الفراء في \"معاني القرآن\" ٣/ ٢٣١، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٥، وسعيد بن منصور، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١، والنحاس في \"إعراب القرآن\" ٥/ ١٤٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٥.\n(٥) أخرجه الفراء في \"معاني القرآن\" ٣/ ٢٣١، وسعيد بن منصور، وعبد بن حميد، وابن المنذر كما في\"الدر المنثور\" للسيوطي ٦/ ٥١١، والنحاس في\"إعراب القرآن\" ٥/ ١٤٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٥.\n(٦) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٤٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٥، والهذلي في \"الكامل في القراءات الخمسين\" مخطوط [٢٤٧/ ب].\n(٧) منهم: محمد بن كعب، وعكرمة، وإبراهيم النخعي. أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١.\n(٨) في \"معاني القرآن\" ٣/ ٢٣١. وانظر: \"لجامع لأحكام القرآن\" للقرطبي ١٩/ ١٩٥، \"فتح القدير\" للشوكاني ٥/ ٤٣٣.\n(٩) انظر: السابق، \"جامع البيان\" للطبري ٣٠/ ٣٥.","vol":"28","page":387},{"text":"رؤوس الآي.\nوقرأ الباقون (١): ﴿نَّخِرَةً﴾ بغير ألف، وهي اختيار أبي عبيد (٢)، وأبي حاتم (٣).\nقال أبو عبيد: إنما اخترناه لحجتين:\nإحداهما: أنّ الجمهور الأعظم من الناس عليها، منهم أهل تهامة، والحجاز، والشام، وأهل البصرة.\nوالثانية: أنا نظرنا في الآثار التي فيها ذكر العظام التي قد نخرت، فوجدناها كلها العظام النخرة، ولم أسمع في شيء منها الناخرة (٤).\nوكان أبو عمرو يحتج بحجة ثالثة قال: إنما تكون الناخرة التي تنخر بعد، ولم تفعل (٥).\nوهما لغتان في قول أكثر أهل اللسان مثل: الطمع والطامع،\n_________\n(١) منهم: ابن كثير، ونافع، وأبو عمرو، وابن عامر، وحفص عن عاصم.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٠)، \"المبسوط فى القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٤)، \"التذكرة\" لابن غلبون ٢/ ٦١٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦١.\n(٢) ذكره الرازي في \"مفاتيح الغيب\" ٣١/ ٣٥، عن أبي عبيدة، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٥، والشوكاني في \"فتح القدير\" ٥/ ٤٣٣.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٣٢، والشوكاني في \"فتح القدير\" ٥/ ٤٣٣.\n(٤) ذكره الرازي في \"مفاتيح الغيب\" ٣١/ ٣٥ عن أبي عبيدة، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٥، كلاهما مختصرًا.\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٦، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٣٢.","vol":"28","page":388},{"text":"والبخل والباخل، والفَرِه والفاره، والحذر، والحاذر (١).\nوفرق قوم بينهما فقال: النخرة: البالية (٢)، والناخرة: المجوفة التي تمر فيها الريح فتنخر أي: تصوت (٣).\n\n<span data-type=\"title\" id=toc-6163>١٢ </span>- ﴿قَالُوَا﴾ يعني: المنكرين (٤) (٥)\n﴿قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ﴾ راجعة خائبة (٦) (٧).\n\n<span data-type=\"title\" id=toc-6164>١٣ </span>- قوله الله تعالى: ﴿فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ﴾ صيحة ونفخة (٨).\n\n<span data-type=\"title\" id=toc-6165>١٤ </span>- ﴿فَإِذَا هُمْ بِالسَّاهِرَةِ (١٤)﴾\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣١ - ٢٣٢، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٤، والطبري في \"جامع البيان\" ٣٥/ ٣٥، والزمخشري في \"الكشاف\" ٦/ ٣٠٦، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٧٢.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٢، والطبري في \"جامع البيان\" ٣٠/ ٣٤ - ٣٥، والماوردي في \"النكت والعيون\" ٦/ ١٩٥، والواحدي في \"الوسيط\" ٤/ ٤١٩.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٢، والطبري في \"جامع البيان\" ٣٠/ ٣٤ - ٣٥، والزجاج في \"معاني القرآن\" ٥/ ٢٧٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٧.\n(٤) في (س): المتكبرين.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٧، والخازن في \"لباب التأويل\" ٤/ ٣٩٢.\n(٦) في (س): خائنة.\n(٧) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٣)، والقشيري في \"لطائف الإشارات\" (ص ٦٨٣)، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٧، والخازن في \"لباب التأويل\" ٤/ ٣٩٢.\n(٨) قاله مجاهد، والربيع، وابن جريج، وابن زيد: =","vol":"28","page":389},{"text":"يعني: وجه الأرض، صاروا على ظهرها بعدما كانوا في جوفها (١).\n_________\n= مجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٥، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٤٨، ولم ينسبه.\nالربيع: ذكره الما وردي في \"النكت والعيون\" ٦/ ١٩٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٨، ولم ينسبه.\nابن جريج: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٤٨، ولم ينسبه.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٨، ولم ينسبه.\n(١) قاله: ابن عباس، وابن جبير، ومجاهد، والضحاك، وعكرمة، والحسن، وقتادة، وابن زيد: ابن عباس: أخرجه الفراء في \"معاني القرآن\" ٣/ ٢٣٢، والطبري في \"جامع البيان\"٣٠/ ٣٦.\nابن جبير: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١، والطبري في \"جامع البيان\" ٣/ ٣٦٠ - ٣٧.\nمجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١.\nالضحاك: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١، والطبري في\"جامع البيان\" ٣٠/ ٣٦ - ٣٧.\nعكرمة: أخرجه عبد بن حميد، والطبري في \"جامع البيان\" ٣٠/ ٣٦ - ٣٧، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١ - ٥١٢.\nالحسن: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١١، والطبري في \"جامع البيان\" ٣٠/ ٣٦ - ٣٧، وذكره ابن فورك [٢٠٣/ ب].\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٦ - ٣٧، وعزاه السيوطي في \"الدر المنثور\"٦/ ٥١١ - ٥١٢ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٦ - ٣٧.","vol":"28","page":390},{"text":"والعرب تسمي الفلاة ووجه الأرض: ساهرة (١).\nقال أئمة أهل اللغة (٢): نراهم سموا ذلك بها؛ لأن فيه نوم الحيوان وسهرهم، فوصف بصفة ما فيه.\nواستدل ابن عباس - ﵄- (٣)، وجماعة المفسرين (٤) بقول أمية بن الصلت:\nوفيها لحم ساهرة وصيد ... وبحر ماؤه لهم مُقيم\nوروي أيضًا:\nوفيها صيد ساهرة وبحر ... وما فاهوا به لهم مقيم (٥)\n_________\n(١) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٥، والطبري في \"جامع البيان\" ٣٠/ ٣٥، وابن فورك مخطوط [٢٠٣/ ب] والفيروزآبادي في \"القاموس المحيط\" (ص ٥٢٨)، وابن منظور في \"لسان العرب\" ٤/ ٣٨٣.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٢، والطبري في \"جامع البيان\" ٣٠/ ٣٥، وابن منظور في \"لسان العرب\" لابن منظور ٤/ ٣٨٣، والماوردي في \"النكت والعيون\" ٦/ ١٩٦.\n(٣) أخرجه أبو عبيد في \"فضائل القرآن\" (ص ٣٤٤)، وابن الأنباري في \"الوقف والابتداء\" ١/ ٦٩، وعبد بن حميد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٢.\n(٤) كالطبري في \"جامع البيان\" ٣٠/ ١٣٠، والماوردي في \"النكت والعيون\" ٦/ ١٩٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٧.\n(٥) \"ديوانه\" (ص ٦٨)، وانظر: \"معاني القرآن\" للفراء ٣/ ٢٣٢، \"لسان العرب\" لابن منظور ٤/ ٣٨٣.","vol":"28","page":391},{"text":"أي: لحم البر والبحر.\nوقال امرؤ القيس:\nولاقيتم بَعْده غِبَّها ... فَضاقت عليكم به الساهره (١)\nوقال أبو ذؤيب:\nيرتدن ساهرة كأن جميمها ... وعميمها أسداف (٢) ليل مظلم (٣)\n[٣٣٤٧] أخبرنا ابن فنجويه (٤)، قال: حدثنا ابن حمدان (٥)، قال: حدثنا ابن ماهان (٦)، قال: حدثنا موسى بن إسماعيل (٧)، قال: حدثنا\n_________\n(١) لم أجده في \"ديوانه\"، ولا في كتب اللغة والتفاسير الأخرى.\n(٢) في الأصل: أزداف، وما أثبته من \"ديوانه\"، ومصادر الشعر والأدب.\n(٣) البيت لأبي كبير الهذلي في \"ديوان الهذليين\" ٢/ ١١١، \"شرح أشعار الهذليين\" للسكري (ص ١٠٩٠)، \"لسان العرب\" ٤/ ٣٨٣، \"تاج العروس\" للزبيدي ١١٢/ ١٢.\nوالعميم: التام.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٤٢٥ - ٤٢٦، والأسداف: جمع سدف وهو ظلمة الليل.\nانظر: \"لسان العرب\" لابن منظور ٩/ ١٤٦.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) أبو بكر القطيعي، ثقة.\n(٦) يوسف بن عبد الله بن ماهان: لم أجده.\n(٧) أبو سلمة التبوذكي، ثقة ثبت.","vol":"28","page":392},{"text":"حماد (١)، عن أبي سنان (٢)، عن أبي المُنَبِّه (٣) ﴿فَإِذَا هُمْ بِالسَّاهِرَةِ (١٤)﴾ قال: هذِه الساهرة جبل ثم عند بيت المقدس (٤).\nوروى الوليد بن مسلم، عن عثمان بن أبي العاتكة ﴿فَإِذَا هُمْ بِالسَّاهِرَةِ (١٤)﴾ قال: بالصقع الذي بين جبل حسّان (٥)، وجبل أريحا يمده الله كيف يشاء (٦).\n_________\n(١) ابن سلمة، ثقة عابد تغير حفظه بأخرة.\n(٢) عيسى بن سنان: لين الحديث.\n(٣) وهب بن منبه، ثقة.\n(٤) [٣٣٤٧] الحكم على الإسناد:\nضعيف؛ فيه أبو سنان، لين الحديث، وابن ماهان لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٨ من طريق الحسن بن بلال كلاهما عن موسى بن إسماعيل، والحسن بن بلال، عن حماد، عن أبي سنان، عن وهب به.\nوأخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٢ عن وهب به.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٧، والسمعاني في \"تفسير القرآن\" ٦/ ١٤٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٣، وابن كثير في \"تفسير القرآن\" ١٤/ ٢٤١.\n(٥) حسَّان: بالفتح وتشديد السين، قرية بين دير العاقول وواسط، ويقال لها: قرنا أم حسان أيضًا.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٥٨. قلت: هذا ما وجدته والله أعلم.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٧، وذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٨، وبيان الحق في \"معاني القرآن\" ٢/ ٤٨٢، ولم ينسبه.","vol":"28","page":393},{"text":"وقال سفيان: هي أرض بالشام (١).\nوقال قتادة: هي جهنم (٢).\n\n<span data-type=\"title\" id=toc-6166>١٥ </span>- قوله تعالى: ﴿هَلْ أَتَاكَ حَدِيثُ مُوسَى (١٥) إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى <span data-type=\"title\" id=toc-6167>(١٦)﴾</span>\n\n<span data-type=\"title\" id=toc-6168>١٧ </span>- ﴿اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (١٧) فَقُلْ هَلْ لَكَ إِلَى أَنْ تَزَكَّى <span data-type=\"title\" id=toc-6169>(١٨)﴾</span>\nقرأ أهل الحجاز (٣)، وأيوب (٤)، ويعقوب (٥) بتشديد الزاي: أي تزّكي (٦) ومثله روى العباس عن أبي عمرو (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٧، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٤٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٨، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٢، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٤٢، والماوردي في \"النكت والعيون\" ٦/ ١٩٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٨.\n(٣) كابن كثير، ونافع، وأبي جعفر.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٥)، \"التذكرة\" لابن غلبون ٢/ ٦١٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦١.\n(٤) لم أجده.\n(٥) ذكره ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٣٩٥)، وابن غلبون في \"التذكرة\" ٢/ ٦١٤، وابن أبي مريم في \"الموضح في وجوه القراءات\" ٣/ ١٣٣٧، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣٩٨، والدمياطي في \"إتحاف فضلاء البشر\" (ص ٤٣٢).\n(٦) في الأصل، و(س): تتزكي، والصحيح ما أثبته.\n(٧) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٣، وأبو حيان في \"البحر المحيط\" ٨/ ٤١٤.","vol":"28","page":394},{"text":"غيرهم: بتخفيفه (١)، ومعناه: تَسلم، وتَصْلح، وتَطهر (٢).\n\n<span data-type=\"title\" id=toc-6170>١٩ </span>- ﴿وَأَهْدِيَكَ إِلَى رَبِّكَ فَتَخْشَى (١٩)﴾\n[٣٣٤٨] أخبرنا ابن فنجويه (٣)، قال: حدثنا ابن حبش المقرئ (٤)، قال: أخبرنا ابن زنجويه (٥)، قال: حدثنا سلمة (٦)، قال: حدثنا عبد الرزاق (٧)، قال: أخبرنا ابن التيمي (٨)، عن عبيد الله بن أبي\n_________\n(١) كابن عامر، وحمزة، والكسائي.\nذكره ابن مجاهد في \"السبعة\" (ص ٦٧١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٥)، وابن غلبون في \"التذكرة\" ٢/ ٦١٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦١، \"التيسير\" للداني (ص ١٧٨).\n(٢) قاله قتادة، وابن زيد:\nقتادة: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٣، ولم ينسباه.\nابن زيد: ذكره النحاس في \"إعراب القرآن\" ٥/ ١٤٤ بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٣، ولم ينسباه.\nوتوجيه القراءة: أن الحجة لمن قرأ بالتشديد: أن يتفعل من الزكاة أي يتصدق، ومن قرأ بالتخفيف: أن يكون زاكيًا.\nانظر: \"الحجة في القراءات السبع\" لابن خالويه (ص ٣٦٢)، \"الحجة\" لابن زنجلة (ص ٧٤٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦١ - ٣٦٢.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) الحسين بن محمد بن حبش، ثقة مأمون.\n(٥) أبو الحسن الدينوري، لم يذكر بجرح أو تعديل.\n(٦) ابن شبيب، ثقة.\n(٧) ابن همام الصنعاني، ثقة حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٨) معتمر بن سليمان، ثقة.","vol":"28","page":395},{"text":"بكر (١)، قال: حدثني صخر بن جويرية (٢) قال: لما بعث الله تعالى موسى إلى فرعون قال له: ﴿فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَى (٢٤)﴾ إلى قوله: (فتخشى)، ولن يفعل قال موسى: يا رب: وكيف أذهب إليه، وقد علمت أنه لن يفعل؟ فأوحى الله ﵎ إليه أن امض لما أمرت به، فإن في السماء اثنا عشر ألف ملك يطلبون علم القدر، فلن يبلغوه، ولن يدركوه (٣).\n\n<span data-type=\"title\" id=toc-6171>٢٠ </span>- ﴿فَأَرَاهُ الْآيَةَ الْكُبْرَى (٢٠)﴾ وهي العصا، واليد البيضاء (٤).\n_________\n(١) كذا، وفي \"تفسير عبد الرزاق\": عبيد الله بن أبي نصر، ولم أتبينه.\n(٢) قال أحمد، ثقة ثقة، وقال القطان: ذهب كتابه، ثم وجده فتكلم فيه لذلك.\n(٣) [٣٣٤٨] الحكم على الإسناد:\nفيه ابن زنجويه، لم يذكر بجرح أو تعديل، وعبيد الله الراوي عن صخر لم أتبينه.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٦، عن عبيد الله به.\nوأخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٣، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٠، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٣٨.\n(٤) قاله مجاهد، والحسن، وقتادة، وابن زيد:\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥١٢ للفريابي، وعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [٢٠٣/ ب].\nالحسن: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥١٢ للفريابي، وعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [٢٠٣/ ب].","vol":"28","page":396},{"text":"<span data-type=\"title\" id=toc-6172>٢١ </span>- ﴿فَكَذَّبَ وَعَصَى (٢١)﴾\n\n<span data-type=\"title\" id=toc-6173>٢٢ </span>- ﴿ثُمَّ أَدْبَرَ﴾ وتولى، وأعرض عن الإيمان (١) (٢)\n﴿يَسْعَى﴾: بعمل الفساد (٣).\n\n<span data-type=\"title\" id=toc-6174>٢٣ </span>- ﴿فَحَشَرَ﴾ فجمع السحرة، وقومه (٤) ﴿فَنَادَى﴾\n\n<span data-type=\"title\" id=toc-6175>٢٤ </span>- ﴿فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَى (٢٤)﴾ يقول ليس رب فوقي (٥).\nوقيل (٦): أراد أن الأصنام أرباب، وأنا ربها وربكم.\n_________\n= قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٦، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٢، والطبري في \"جامع البيان\" ٣٠/ ٤٠.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٠، ولفظه قال: العصا والحية، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٠ ولم ينسبه.\n(١) في (س): الآيات.\n(٢) قاله مجاهد: ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٠، والواحدي في \"الوسيط\" ٤/ ٤٢٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٣.\n(٣) قاله مجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥١٢ - ٥١٣ للفريابي، وعبد بن حميد، وابن المنذر أيضًا، وذكره الواحدي في \"الوسيط\" ٤/ ٤٢٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٩.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٠، والواحدي في \"الوجيز\" ٢/ ١١٧١، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٩، والزمخشري في \"الكشاف\" ٦/ ٣٠٨، وابن الجوزي في \"زاد المسير\" ٩/ ٢١.\n(٥) ذكره الواحدي في \"الوسيط\" ٤/ ٤٢٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٩، وابن الجوزي في \"زاد المسير\" ٩/ ٢١.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٢٩، وابن الجوزي في \"زاد المسير\" ٩/ ٢١، والقرطبي ١٩/ ٢٠٠، والخازن في \"لباب التأويل\" ٤/ ٣٩٢.","vol":"28","page":397},{"text":"وقيل (١): أراد القادة، والسادة.\n\n<span data-type=\"title\" id=toc-6176>٢٥ </span>- ﴿فَأَخَذَهُ اللَّهُ﴾ فعاقبه الله (٢) ﴿نَكَالَ الْآخِرَةِ وَالْأُولَى﴾ يعني: في الدنيا والآخرة،\nفي الأولى: بالغرق، وفي الآخرة: بالنار (٣).\nوقيل (٤): نكال: كلمته الأولى وهو قوله: ﴿مَا عَلِمتُ لَم مِّن إِلَهِ\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٢١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٠.\nقال القاضي: وقد كان الأليق به بعد ظهور خزيه عند انقلاب العصا حية، ألا يقول هذا القول؛ لأن عند ظهور الدلالة والمعجزة، كيف يليق أن يقول: ﴿أَنَاْ رَبكم الأعلي﴾ فدلت هذِه الآية أنه في ذلك الوقت صار كالمعتوه الذي لا يدري ما يقول.\n\"اللباب\" لابن عادل الدمشقي ٢٠/ ١٤٠.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٩، والخازن في \"لباب التأويل\" ٤/ ٣٩٢.\n(٣) قاله الحسن، وقتادة:\nالحسن: ذكره السجستاني في \"نزهة القلوب في تفسير غريب القرآن\" (ص ٤٤٣) ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٤٢٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٩.\nقتادة: ذكره الماوردي في \"النكت والعيون\" ٦/ ١٩٨، والوا حدي في \"الوسيط\" ٤/ ٤٢٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٩.\n(٤) قاله ابن عباس، ومجاهد، والشعبي، وعامر، والضحاك، وابن زيد:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤١، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٠، ولم ينسبه.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥١٢ للفريابي، وعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [٢٠٤/ أ].","vol":"28","page":398},{"text":"غَيري﴾ (١). وكلمته الأخرى هي قوله: ﴿أَنَا رَبُّكُمُ الْأَعْلَى﴾، وكان بينهما أربعون سنة فأخرج نكال الدنيا مخرج المصدر؛ لأن معنى قوله: ﴿فَأَخَذَهُ اللهُ﴾ نكّل الله به فجعل نكال الدنيا مصدرًا من معناه لا من لفظه (٢).\nوقيل: نُصب بنزع حرف الصفة (٣).\n_________\n= الشعبي: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٢، والطبري في \"جامع البيان\" ٣٠/ ٤١.\nالضحاك: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٢، والطبري في \"جامع البيان\" ٣٠/ ٤١.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٢، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٠، ولم ينسبه.\n(١) القصص: ٣٨.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٣، والزجاج في \"معاني القرآن\" ٥/ ٢٨٠، كلاهما نحوه، وابن الجوزي في \"زاد المسير\" ٩/ ٢١، والرازي في \"مفاتيح الغيب\" ٣١/ ٤٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠١، والهمداني في \"إعراب القرآن\" ٤/ ٦٢٠، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٧٧. قال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٤٢: ﴿فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَى (٢٥)﴾ أي: انتقم الله منه انتقامًا جعله به عبرة ونكالًا لأمثاله من المتمردين في الدنيا ﴿وَيَوْمَ الْقِيَامَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ﴾ كما قال تعالى: ﴿وجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيَامَةِ لَا يُنْصَرُونَ (٤١)﴾ قال: وهذا هو الصحيح في معنى الآية أن المراد بقوله ﴿نَكَالَ الْآخِرَةِ وَالْأُولَى﴾ أي: الدنيا والآخرة.\n(٣) ذكره الهمداني في \"إعراب القرآن\" ٤/ ٦٢٠، والسمين الحلبي في \"الدر المصون\" ١٠/ ٦٧٧.","vol":"28","page":399},{"text":"<span data-type=\"title\" id=toc-6177>٢٦ </span>- ﴿إِنَّ فِي ذَلِكَ لَعِبْرَةً لِمَنْ يَخْشَى (٢٦)﴾\n\n<span data-type=\"title\" id=toc-6178>٢٧ </span>- قوله تعالى: ﴿أَأَنْتُمْ﴾ أيها المنكرون البعث (١) ﴿أَشَدُّ خَلْقًا أَمِ السَّمَاءُ﴾\nفإن الذي قدر على خلق السماء؛ قادر على إحيائكم بعد الموت (٢).\nنظيره قوله: ﴿أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَى أَنْ يَخْلُقَ مِثْلَهُمْ﴾ (٣) وقوله: ﴿وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى﴾ (٤).\nوقوله تعالى: ﴿لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ﴾ (٥). ﴿بَنَاهَا﴾.\n\n<span data-type=\"title\" id=toc-6179>٢٨ </span>- ﴿رَفَعَ سَمْكَهَا﴾ سقفها (٦).\nقال الفراء: كل شيء حمل شيئًا من البناء وغيره، فهو سَمْك، وبناء مسموك (٧).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٣، والواحدي في \"الوجيز\" ٢/ ١١٧١، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٩، والزمخشري في \"الكشاف\" ٦/ ٣٠٨، وابن الجوزي في \"زاد المسير\" ٩/ ٢٢.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٣، والرازي في \"مفاتيح الغيب\" ٣١/ ٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠١، والخازن في \"لباب التأويل\" ٤/ ٣٩٢.\n(٣) يس: ٨١.\n(٤) الأحقاف: ٣٣.\n(٥) غافر: ٥٧.\n(٦) ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٣، والواحدي في \"الوسيط\" ٤/ ٤٢٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٢.\n(٧) لم أجده في \"معاني القرآن\" له، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠١، وابن منظور في \"لسان العرب\" ١٠/ ٤٤٤، ولم ينسبه.","vol":"28","page":400},{"text":"﴿فَسَوَّاهَا﴾ بلا شطور ولا فطور (١).\n\n<span data-type=\"title\" id=toc-6180>٢٩ </span>- ﴿وَأَغْطَشَ﴾ أظلم (٢) ﴿لَيْلَهَا﴾\nوالغطش، والغبش: الظلمة، ورجل أغطش أي أعمى (٣).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٢٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٩، والزمخشري في \"الكشاف\" ٦/ ٣٠٨، وابن الجوزي في \"زاد المسير\" ٩/ ٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٢.\n(٢) قاله ابن عباس، ومجاهد، والضحاك، وقتادة، وابن زيد:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٤، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٤، وذكره ابن فورك [٢٠٤/ أ].\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥١٤ لعبد بن حميد، وابن المنذر أيضًا، وذكره ابن فورك [٢٠٤/ أ].\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٤، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٠، ولم ينسبه.\nعكرمة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٤، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٠، ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٧، والطبري في \"جامع البيان\" ٣٠/ ٤٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥١٤ لعبد بن حميد، وابن المنذر أيضًا.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٤، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٠، ولم ينسبه.\n(٣) ذكره ابن منظور في \"لسان العرب\" ٦/ ١٥٣، والراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٦٠٨) نحوه، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٤، وابن الجوزي في \"زاد المسير\" ٩/ ٢٢، والرازي في \"مفاتيح الغيب\" ٣١/ ٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٢، والخازن في \"لباب التأويل\" ٤/ ٣٩٣.","vol":"28","page":401},{"text":"﴿وَأَخْرَجَ ضُحَاهَا﴾: أبرز، وأظهر نهارها، ونوّره (١).\n\n<span data-type=\"title\" id=toc-6181>٣٠ </span>- ﴿وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا (٣٠)﴾\nاختلفوا في معنى الآية: فقال ابن عباس - ﵄-: خلق الله تعالى الأرض بأقواتها من غير أن يدحوها قبل السماء، ثم استوى إلى السماء فسواهن سبع سماوات، ثم دحى الأرض بعد ذلك: أي بسطها (٢).\nوقال ابن عباس (٣)، وعبد الله (٤) بن عمرو ﵏: خلق الله ﷾ الكعبة، ووضعها على الماء، على أربعة أركان، قبل أن يخلق الدنيا بألفي عام، ثم دحيت الأرض من تحت البيت (٥).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٢٠، والسمعاني في \"تفسير القرآن\" ٦/ ١٥١، والبغوي في \"معالم التنزيل\" ٨/ ٣٢٩، والزمخشري في \"الكشاف\" ٦/ ٣٠٨، وابن الجوزي في \"زاد المسير\" ٩/ ٢٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٥ واختاره، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥١٤ لعبد بن حميد، وابن أبي حاتم أيضًا.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٥، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٥، والماوردي في \"النكت والعيون\" ٦/ ١٩٩، والرازي في \"مفاتيح الغيب\" ٣١/ ٤٨.\n(٥) قال ابن كثير في \"تفسير القرآن العظيم\" ١٢/ ٢٢٠: أما خلق الأرض فقبل خلق السماء بالنص، وبهذا أجاب ابن عباس ﵄ فيما ذكره البخاري، ثم قال ١٤/ ٢٤٣: ولكن إنما دحيت الأرض بعد خلق السماء، بمعنى أنه أخرج ما كان فيها بالقوة إلى الفعل، قال: وهذا معنى قول ابن عباس وغير واحد، واختاره الطبري في \"جامع البيان\".","vol":"28","page":402},{"text":"وقيل (١): معناه والأرض مع ذلك دحاها، كما يقال للرجل: أنت أحمق، وأنت بعد هذا لئيم الحسب، أي مع هذا. قال الله تعالى: ﴿عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ (١٣)﴾ (٢) أي: مع ذلك (٣)، قال الشاعر:\nفقلت لها فيئي إليك فإنني ... حَرام وإني بَعْدَ ذاكَ لَبيبُ (٤)\nأي: مع ذاك.\nودليل هذا التأويل: قراءة مجاهد: (والأرض عند ذلك دحاها) (٥)\n_________\n(١) قاله ابن عباس، ومجاهد، والسدي: ابن عباس: ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٥ ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ١٩٩.\nمجاهد: ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٥ ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ١٤٦ بنحوه، وابن فورك [٢٠٣/ أ] والماوردي في \"النكت والعيون\" ٦/ ١٩٩.\nالسدي: ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٥ ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ١٤٦ بنحوه.\n(٢) القلم: ١٣.\n(٣) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٤٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٠، وابن الجوزي في \"زاد المسير\" ٩/ ٢٣، والقرطبي ١٩/ ٢٠٣.\n(٤) البيت للمقرب بن كعب في \"الأمالي\" لأبي على القالي ٢/ ١٧١، \"لسان العرب\" لابن منظور ١/ ٧٣٠، \"تاج العروس\" للزبيدي ٤/ ١٩٤.\nواللبيب هو: العاقل. انظر: \"لسان العرب\" لابن منظور ١/ ٧٣٠.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٦، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٤ بلفظ: (والأرض مع ذلك)، وابن جني في \"المحتسب\" ٢/ ٣٥١، وهي قراءة غير متواترة.","vol":"28","page":403},{"text":"وقيل: بعد، بمعنى: قبل (١)، كقوله: ﴿وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ﴾ (٢): أي من قبل الذكر، وهو القرآن (٣)، وقال الهذلي:\nحَمِدتُ إلهي بعد عُروة إذ نجا ... خِراشٌ وبعضُ الشر أهونُ من بعضِ (٤)\nوزعموا أن خِراشًا نجا قبل عروة.\nوقراءة العامة: ﴿وَالأرضَ﴾ بالنصب (٥).\nوقراءة الحسن: (والأرضُ): رفعًا بالابتداء لرجوع الهاء (٦)، وكلا الوجهين سائغان في عائد الذكر.\n_________\n(١) ذكره ابن الأنباري في \"الأضداد\" (ص ١٠٨)، وابن الجوزي في \"زاد المسير\" ٩/ ٢٢، والهمداني في \"إعراب القرآن\" ٤/ ٦٢١، والقرطبي ١٩/ ٢٠٣.\n(٢) الأنبياء: ١٠٥.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٣، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٤٤، والشوكاني في \"فتح القدير\" ٥/ ٤٣٨.\n(٤) البيت لأبي خراش خويلد بن مرة الهذلي في \"ديوان الهذليين\" ٢/ ١٥٧، \"الأضداد\" لابن الأنباري (ص ١٠٨).\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٣، والنحاس في \"إعراب القرآن\" ٥/ ١٤٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ١٩٧، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٥٨٧.\n(٦) انظر: \"مختصر في شواذ القرآن\" (ص ١٦٨)، والزمخشري في \"الكشاف\" ٦/ ٣٠٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٤، والرازي في \"مفاتيح الغيب\" ٣١/ ٤٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٣، والعكبري في \"إعراب الشواذ\" ٢/ ٦٧٦، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٥٨٧. وهي قراءة غير متواترة.","vol":"28","page":404},{"text":"والدَّحْو: البسط والمد، ومنه أُدْحى النعامة؛ لأنها تدحوه بصدرها يقال: دحا، يدحو، دَحْوا وَدَحا يَدْحا دَحْيا، لغتان، مثل قولهم: طغا، يطغو، ويطغا وصغا يصغو ويصغا، ومحا يمحو، ويمحا، ولحا العود يلحو ويلحا (١).\nفمن قال: يدحو؛ قال: دحوت، ومن قال: يدحا؛ قال: دحيت (٢).\n\n<span data-type=\"title\" id=toc-6182>٣١ </span>- ﴿أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (٣١)﴾.\nقال القتيبي: انظر كيف دل بشيئين على جميع ما أخرجه من الأرض قوتًا ومتاعًا للأنام، من العشب، والشجر، والحب، والثمر، والعصف، والحطب، واللباس، والنار، والملح؛ لأن النار من العيدان، والملح من الماء (٣).\n\n<span data-type=\"title\" id=toc-6183>٣٢ </span>- ﴿وَالْجِبَالَ أَرْسَاهَا (٣٢)﴾\nقراءة العامة بالنصب (٤)، وقرأ عمرو بن عبيد بالرفع (٥).\n_________\n(١) انظر: \"الصحاح\" للجوهري ٦/ ٢٣٣٤، \"جامع البيان\" للطبري ٣٠/ ٤٦، \"إعراب القرآن\" للنحاس ٥/ ١٤٦، \"الجامع لأحكام القرآن\" ١٩/ ٢٠٣، \"لسان العرب\" لابن منظور ١٤/ ٢٥١، \"الدر المصون\" للسمين الحلبي ١٠/ ٦٧٩.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٣.\n(٣) في \"تأويل مشكل القرآن\" (ص ٥)، وذكره الرازي في \"مفاتيح الغيب\" ٣٠/ ٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٣.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٣٤، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٠٣، \"البحر المحيط\" لأبي حيان ٨/ ٤١٥، \"فتح القدير\" للشوكاني ٥/ ٤٣٩.\n(٥) ذكره ابن جني في \"المحتسب\" ٢/ ٣٥٠، والعكبري في \"إعراب الشواذ\" =","vol":"28","page":405},{"text":"<span data-type=\"title\" id=toc-6184>٣٣ </span>- ﴿مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ (٣٣)﴾\n\n<span data-type=\"title\" id=toc-6185>٣٤ </span>- قوله تعالى: ﴿فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَى (٣٤)﴾\nوهي القيامة، سميت بذلك؛ لأنها تَطُمُّ على كل هائلة من الأمور، فتغمر (١) ما سواها بعظم (٢) هولها، أي: تغلب (٣).\nوالطامة عند العرب: الداهية التي لا تُستطاع، وإنما أخذت من قولهم: طم الفرس طميمًا؛ إذا استفرغ جُهده في الجري (٤).\n[٣٣٤٩] أخبرنا ابن فنجويه (٥)، قال: حدثنا ابن حبش المقري (٦)، قال: حدثنا محمد بن عمران (٧)، قال: حدثنا هنّاد بن السَّري (٨)،\n_________\n= ٢/ ٦٧٦، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٤، وأبو حيان في \"البحر المحيط\" ٨/ ٤١٥.\n(١) في (س): فيعم.\n(٢) في (س): ويعظم.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٤، والطبري في \"جامع البيان\" ٣٠/ ٤٧، والماوردي في \"النكت والعيون\" ٦/ ٢٠٠، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٠.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣٠، \"مفاتيح الغيب\" للرازي ٣٠/ ٤٩، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٠٤، وابن منظور في \"لسان العرب\" ٤/ ٣٧٠.\n(٥) ثقة صدوق، كثير الرواية للمناكير.\n(٦) الحسين بن محمد بن حبش، ثقة، مأمون.\n(٧) ابن أسد الموصلي، لم أجده.\n(٨) التميمي الدارمي، ثقة.","vol":"28","page":406},{"text":"قال: حدثنا أبو أسامة (١)، عن مالك بن مِغْول (٢)، عن القاسم الهمداني (٣): ﴿فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَى (٣٤)﴾ قال: حين يساق أهل الجنة إلى الجنة، وأهل النار إلى النار (٤).\n\n<span data-type=\"title\" id=toc-6186>٣٥ </span>- ﴿يَوْمَ يَتَذَكَّرُ الْإِنْسَانُ مَا سَعَى (٣٥)﴾ عمل في الدنيا من خير أو شر (٥).\n\n<span data-type=\"title\" id=toc-6187>٣٦ </span>- ﴿وَبُرِّزَتِ الْجَحِيمُ لِمَنْ يَرَى (٣٦)﴾.\n\n<span data-type=\"title\" id=toc-6188>٣٧ </span>- قوله تعالى: ﴿فَأَمَّا مَنْ طَغَى (٣٧) وَآثَرَ الْحَيَاةَ الدُّنْيَا <span data-type=\"title\" id=toc-6189>(٣٨) </span>فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى <span data-type=\"title\" id=toc-6190>(٣٩) </span>وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى <span data-type=\"title\" id=toc-6191>(٤٠) </span>فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى <span data-type=\"title\" id=toc-6192>(٤١)﴾</span>.\n_________\n(١) حماد بن أسامة، ثقة ثبت ربما دلس، وكان بأخرة يحدث من كتب غيره.\n(٢) أبو عبد الله الكوفي، ثقة، ثبت.\n(٣) ابن الوليد الهمداني، صدوق يغرب.\n(٤) [٣٣٤٩] الحكم على الإسناد:\nفيه محمد بن عمران، لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ٤٧ من طريق سهل بن عامر، كلاهما: أبو أسامة، وسهل بن عامر، عن مالك بن مغول به.\nوأخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٤٠٢ (٣٦٤٢٨)، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٥.\nوذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٤، وأبو حيان في \"البحر المحيط\" ٨/ ٤١٥.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٨، والواحدي في \"الوسيط\" ٤/ ٤٢١، وابن الجوزي في \"زاد المسير\" ٩/ ٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٥، والخازن في \"لباب التأويل\" ٤/ ٣٩٣.","vol":"28","page":407},{"text":"<span data-type=\"title\" id=toc-6193>٤٢ </span>- قوله ﷿: ﴿يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا﴾ متى ظهورها، وثبوتها (١).\n\n<span data-type=\"title\" id=toc-6194>٤٣ </span>- ﴿فِيمَ أَنْتَ مِنْ ذِكْرَاهَا (٤٣) إِلَى رَبِّكَ مُنْتَهَاهَا <span data-type=\"title\" id=toc-6195>(٤٤)﴾ </span>أي منتهى عملها عند الله ولست من علمها في شيء (٢).\nقالت عائشة - ﵂ -: لم يزل النبي - ﷺ - يذكر الساعة ويُسأل عنها، حتى نزلت هذِه الآية (٣).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٠، والخازن في \"لباب التأويل\" ٤/ ٣٩٣.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ٤٩، والزجاج في \"معاني القرآن\" ٥/ ٢٨١، كلاهما بنحوه، والنحاس في \"إعراب القرآن\" ٥/ ١٤٨، والواحدي في \"الوسيط\" ٤/ ٤٢١، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٠.\n(٣) الأثر مداره على سفيان بن عيينة، ويرويه عنه اثنان:\nأ- الحميدي: رواه الحاكم في \"المستدرك\" ٢/ ٥٥٨ كتاب التفسير، سورة النازعات، وقال: صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\nب- يعقوب بن إبراهيم: رواه الطبري في \"جامع البيان\" ٣٠/ ٤٩، والبزار كما في \"كشف الأستار\" للهيثمي ٣/ ٧٨ (٢٢٧٩) كتاب: التفسير، باب: سورة النازعات.\nكلاهما: الحميدي، ويعقوب بن إبراهيم، عن ابن عيينة، عن الزهري، عن عروة، عن عائشة به.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٤: رواه البزار ورجاله رجال الصحيح.\nورواه ابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٥.\nوله شاهد من حديث طارق بن شهاب:\nرواه الطبري في \"جامع البيان\" ٣٠/ ٤٩ من طريق وكيع، والطبراني في \"المعجم الكبير\" ٨/ ٣٢٢ (٨٢١٠) من طريق علي بن الوليد.","vol":"28","page":408},{"text":"<span data-type=\"title\" id=toc-6196>٤٥ </span>- ﴿إِنَّمَا أَنْتَ مُنْذِرُ مَنْ يَخْشَاهَا (٤٥)﴾ قراءة العامة بالإضافة (١).\nوقرأ أبو جعفر (٢)، وابن محيصن (٣) (مُنذر) بالتنوين، ومثله روى العباس، عن أبي عمرو (٤).\n\n<span data-type=\"title\" id=toc-6197>٤٦ </span>- قوله تعالى: ﴿كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا﴾ في الدنيا (٥).\n_________\n= كلاهما: وكيع، وعلي بن الوليد، عن إسماعيل بن أبي خالد، عن طارق بن شهاب نحوه.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٤: رواه الطبراني وفيه من لم أعرفه.\n(١) كعاصم، والأعمش.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧١)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٥)، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٣٩، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٨.\n(٢) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٨)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٥)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٨٧. وهي قراءة غير متواترة.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٣٠/ ٤٩، \"إعراب القرآن\" للنحاس ٥/ ١٤٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠١، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٨٧.\n(٤) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٨)، \"السبعة\" لابن مجاهد (ص ٦٧١)، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٣٨، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٨٧.\n(٥) قاله قتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠١، والواحدي في \"الوسيط\" ٤/ ٤٢١، والبغوي في \"معالم التنزيل\" ٨/ ٣٠١.","vol":"28","page":409},{"text":"وقيل: في قبورهم (١).\n﴿إِلَّا عَشِيَّةً أَوْ ضُحَاهَا﴾\nقال الفراء: ليس للعشية ضحى إنما الضحي لصدر النهار، ولكن هذا ظاهر من كلام العرب أن يقولوا: آتيك العشية أو غداتها، إنما معناه آخر يوم أو أوله:\nقال: وأنشد في بعض بني عقيل:\nنحن صبَّحْنَا عامرًا في دارها\nجُرْدا تَعَادى طَرفَي نهارها\nعشية الهلال أو سرارها (٢).\nيعني: عشية الهلال، أو عشية سرار العشية (٣).\n* * *\n_________\n(١) ذكره الزمخشري في \"الكشاف\" ٦/ ٣١١، وابن الجوزي في \"زاد المسير\" ٩/ ٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٠٨، والخازن في \"لباب التأويل\" ٤/ ٣٩٣.\n(٢) \"معاني القرآن\" للفراء ٣/ ٢٣٤ - ٢٣٥، وذكر الشطر الأول فقط، والطبري في \"جامع البيان\" ٣٠/ ٥٠، وانظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣١، \"زاد المسير\" لابن الجوزي ٩/ ٢٥.\n(٣) في (س): وعشية سرار النهار. قلت: لعله عشية سرار الهلال.","vol":"28","page":410},{"text":"<span data-type=\"title\" id=toc-6198>٨٠ - سُورَة عبس</span>","vol":"28","page":411},{"text":"سورة عبس\nمكية (١)، وهي خمسمائة وثلاثة وثلاثون حرفًا، ومائة وثلاثون كلمة، وإحدى (٢) وأربعون آية (٣).\n[٣٣٥٠] أخبرنا ابن المقرئ (٤)، قال: حدثنا ابن مطر (٥)، قال:\n_________\n(١) قاله ابن عباس، وابن الزبير:\nابن عباس: أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٧، والبيهقي في \"دلائل النبوة\" ٧/ ٣٤٢ - ٣٤٣ عن ابن عباس قال: نزلت سورة عبس بمكة.\nابن الزبير: أخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٧ عن ابن الزبير مثله.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٦، والبقاعي في \"مصاعد النظر\" ٣/ ١٥٦ الإجماع على مكيتها.\n(٢) كذا، وكتب الناسخ فوقها اثنان.\n(٣) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٢، \"البيان\" للداني (ص ٢٦٤)، \"القول الوجيز\" للمخللاتي (ص ٣٣٧ - ٣٣٨). وذكر (وخمسمائة وعشرون حرفًا).\nوجاء في (س) ما نصه: وهي أربعون آية في الشامي، وإحدى وأربعون في عدد أبي جعفر والبغوي، واثنان وأربعون في عدد الباقين، واختلافها ثلاث آيات: ﴿وَلِأَنْعَامِكُمْ﴾ لم يعدها البصري والشامي، ﴿إلى طعامه﴾ لم يعدها أبو جعفر وحده، وعدها شيبة والباقون، ﴿فَإِذَا جَاءَتِ الصَّاخَّةُ (٣٣)﴾ لم يعدها الشامي.\n(٤) محمد بن إبراهيم الأصبهاني، حافظ صدوق.\n(٥) محمد بن جعفر بن مطر، عدل ضابط.","vol":"28","page":413},{"text":"أخبرنا ابن شريك (١)، قال: حدثنا ابن يونس (٢)، قال: حدثنا سلام ابن سليم (٣)، قال: حدثنا هارون بن كثير (٤)، عن زيد بن أسلم (٥)، عن أبيه (٦)، عن أبي أمامة (٧)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة عبس وتولى جاء يوم القيامة وجهه ضاحك مستبشر\" (٨).\n* * *\n_________\n(١) إبراهيم بن شريك، الإمام المحدث الثقة.\n(٢) أحمد بن عبد الله بن يونس. ثقة حافظ.\n(٣) سلام الطويل، متروك.\n(٤) هارون بن كثير، مجهول.\n(٥) قال ابن حجر: هو تحريف والصواب زيد بن سالم، جهله أبو حاتم.\n(٦) قال الذهبي: زيد عن أبيه نكره.\n(٧) صحابي مشهور.\n(٨) [٣٣٥٠] الحكم على الإسناد:\nضعيف جدًّا، والحديث موضوع كما مر بيانه.","vol":"28","page":414},{"text":"قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6199>١ </span>- ﴿عَبَسَ﴾ كلح (١)، ﴿وَتَوَلَّى﴾ أعرض عنه بوجهه <span data-type=\"title\" id=toc-6200>(٢)</span>.\n\n٢ - ﴿أَنْ﴾ لأن (٣) ﴿جَاءَهُ الْأَعْمَى﴾\nوهو ابن أم مكتوم - ﵁ - واسمه: عبد الله بن شريح بن مالك بن ربيعة الفهري، من بني عامر بن لؤي (٤).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٢٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٥، والزمخشري في \"الكشاف\" ٦/ ٣١٤، وابن الجوزي في \"زاد المسير\" ٩/ ٢٧.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٠، والماوردي في \"النكت والعيون\" ٦/ ٢٠٢، والواحدي في \"الوسيط\" ٤/ ٤٢٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٥.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٥، والطبري في \"جامع البيان\" ٣٠/ ٥٠، والزجاج في \"معاني القرآن\" ٥/ ٢٨٣، والنحاس في \"إعراب القرآن\" ٥/ ١٤٩، والواحدي في \"الوسيط\" ٤/ ٤٢٢.\n(٤) قاله مجاهد. ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٥، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥١٨ لعبد بن حميد، وابن المنذر أيضًا، والزجاج في \"معاني القرآن\" ٥/ ٢٨٣.\nقال ابن العربي في \"أحكام القرآن\" ٤/ ١٩٠٥: لا خلاف أنها نزلت في ابن أم مكتوم الأعمى.\nقال ابن حجر في \"تخريج الكشاف\" ٤/ ١٨١: تنبيه، النسب الذي ساقه في غاية التخليط يظهر لمن له أدنى إلمام بالأخبار والأنساب.\nقال ابن سعد في \"الطبقات الكبرى\" ٤/ ٢٠٥: أما أهل المدينة فيقولون: اسمه عبد الله وأما أهل العراق، وهشام والكلبي فيقولون: اسمه عمرو، ثم أجمعوا =","vol":"28","page":415},{"text":"وذلك أنه أتى رسول الله - ﷺ -، وهو يناجي عتبة بن ربيعة، وأبا جهل بن هشام، والعباس بن عبد المطلب، وأُبيًا، وأمية ابني خلف، ويدعوهم إلى الله تعالى ويرجو إسلامهم، فقال: يا رسول الله أقرئني وعلمني مما علمك الله، فجعل ينادي، ويكرر النداء، ولا يدري أنه مُشتغل مقبل على غيره، حتى ظهرت الكراهة في وجه رسول الله - ﷺ - لقطعه كلامه، وقال في نفسه: يقول هؤلاء الصناديد إنما أتباعه العُميان، والسّفَلة، والعبيد، فعبس رسول الله - ﷺ - وأعرض عنه، وأقبل على القوم الذين يُكلّمهم، فأنزل الله تعالى (١) هذِه الآيات (٢).\n_________\n= على نسبه فقالوا: ابن قيس بن زائدة ابن الأصم بن رواحة بن حجر بن عبد بن معيص عامر بن لؤي، وأمه عاتكة هي أم مكتوم بنت عبد الله بن عامر بن مخزوم.\n(١) في (س): ﷿.\n(٢) حديث صحيع عن عائشة - ﵂ -.\nرواه الترمذي، كتاب التفسير، باب ومن سورة عبس (٣٣٣١)، والطبري في \"جامع البيان\" ٣٠/ ٥٠، والحاكم في \"المستدرك\" ٢/ ٥٥٨، كتاب التفسير، باب تفسير سورة عبس وتولى. وقال: صحيح على شرط الشيخين. وأبو يعلي في \"المسند\" ٨/ ٢٦١ (٤٨٤٨)، وعنه الواحدي في \"أسباب النزول\" (ص ٤٧١).\nكلهم من طريق سعيد بن يحيى بن سعيد الأموي، عن أبيه.\nورواه مالك في \"الموطأ\" ١/ ٥ (٢٧١)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٢٩٣ - ٢٩٤ (٥٣٥)، من طريق عبد الرحيم بن سليمان.\nورواه ابن سعد في \"الطبقات الكبرى\" ٤/ ٢٠٨ عن أبي معاوية الضرير مرسلًا.\nأربعتهم سعيد بن يحيى، ومالك، وعبد الرحيم، وأبو معاوية، عن هشام بن عروة، عن عروة. =","vol":"28","page":416},{"text":"فكان رسول الله - ﷺ - بعد ذلك يكرمه (١)، وإذا رآه قال: \"مرحبًا بمن عاتبني فيه ربي\" (٢)، ويقول له: \"هل لك من حاجة\" (٣).\n_________\n= ورواه الحاكم ٣/ ٧٣٥، كتاب معرفة الصحابة، من طريق مسلم بن صبيح.\nكلاهما: عروة، ومسلم، عن عائشة.\nوالحديث صححه الألباني في \"صحيح الترمذي\" (٢٦٥١) إلا أن الحافظ الذهبي في \"تلخيص المستدرك\" رجح إرساله. فالله أعلم.\n(١) قاله ابن عباس، وأنس، والضحاك، وقتادة: ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥١، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٦.\nأنس: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٨، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٦، وأبو يعلي في \"المسند\" ٥/ ٤٣١ (٣١٢٣).\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥١ - ٥٢، وابن سعد في \"طبقات الكبرى\" ٤/ ٢٠٩، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٦.\nقتادة: رواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٨، والطبري في \"جامع البيان\" ٣٠/ ٥١، وعبد بن حميد كما في \"الدر المنثور\" للسيوطى ٦/ ٥١٦، وأبو يعلي في \"المسند\" ٥/ ٤٣١ - ٤٣٢ (٣١٢٣).\nوذكره الواحدي في \"أسباب النزول\" (ص ٤٧١).\n(٢) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٥٧، والواحدي في \"أسباب النزول\" (ص ٤٧١)، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٥ جميعهم دون نسبة، ونسبه القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢١٠ - ٢١١ عن الثوري.\n(٣) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥١، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٦.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٣٣٥ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢١١ عن الثوري.","vol":"28","page":417},{"text":"واستخلفه على المدينة مرتين، في غزاتين غزاهما (١).\nقال أنس بن مالك - ﵁ -: فرأيته يوم القادسية عليه درع، ومعه راية سوداء (٢).\nقال ابن زيد: كان يقال: لو كتم رسول الله - ﷺ - شيئًا من الوحي لكتم هذا <span data-type=\"title\" id=toc-6201>(٣)</span>.\n\n٣ - ﴿وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (٣)﴾\nأي: يتطهر من ذنوبه، ويتعظ، ويصلح (٤).\n_________\n(١) جاء هذا القول عن قتادة، والضحاك:\nقتادة: أخرجه ابن سعد في \"الطبقات الكبرى\" ٤/ ٢٠٥، والطبري في \"جامع البيان\" ٣٠/ ٥١.\nالضحاك: أخرجه ابن سعد في \"الطبقات الكبرى\" ٤/ ٢٠٩، والطبري في \"جامع البيان\" ٣٠/ ٥١.\nوالقول ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٥، والزمخشري في \"الكشاف\" ٦/ ٣١٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٦، كلهم دون نسبة.\n(٢) رواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٨، وعنه أبو يعلي في \"المسند\" ٥/ ٤٣١ - ٤٣٢ (٣١٢٣)، والطبري في \"جامع البيان\" ٣٠/ ٥١، وابن سعد في \"الطبقات الكبرى\" ٤/ ٢١٢.\nوالقول ذكره: البغوي في \"معالم التنزيل\" ٨/ ٣٣٥، وابن عطية ٥/ ٤٣٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٢، وابن أبي حاتم كما في\"الدر المنثور\" للسيوطي ٦/ ٥١٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٦.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٢، والواحدي في \"الوسيط\" ٤/ ٤٢٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦، والزمخشري في \"الكشاف\" ٦/ ٣١٤.","vol":"28","page":418},{"text":"وقال ابن زيد: يُسلم (١).\n\n<span data-type=\"title\" id=toc-6202>٤ </span>- ﴿أَوْ يَذَّكَّرُ﴾ يتّعِظ (٢)، ﴿فَتَنْفَعَهُ الذِّكْرَى﴾ الموعظة (٣).\nوقراءة العامة (٤): (فتنفَعُهُ): بالرفع، نسقًا على قوله تعالى: (يزكى)، و﴿يَذَّكَّرُ﴾.\nوقرأ عاصم في أكثر الروايات: بالنصب على جواب (لعل) بالفاء (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٢ ونسبه لعطاء بلفظ: يؤمن، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٤٢٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦، والزمخشري في \"الكشاف\" ٦/ ٣١٤، وابن الجوزي في \"زاد المسير\" ٦/ ٢٧، والرازي في \"مفاتيح الغيب\" ٣١/ ٥٦.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٣، والواحدي في \"الوجيز\" ٢/ ١١٧٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٦، والبغوي في\"معالم التنزيل\" ٨/ ٣٣٦.\nقلت ما ذهب إليه ابن زيد فيه نظر؛ لأن ابن أم مكتوم كان وقتها مسلمًا، والله أعلم.\n(٤) كابن كثير، ونافع، وأبي عمرو، وحمزة، والكسائي.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٦)، \"التذكرة\" لابن غلبون ٢/ ٦١٥، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٢٦٢، وهي قراءة متواترة.\n(٥) \"السبعة\" لابن مجاهد (ص ٦٧٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٦)، \"التذكرة\" لابن غلبون ٢/ ٦١٥، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٢٦٢، وهي قراءة متواترة.","vol":"28","page":419},{"text":"<span data-type=\"title\" id=toc-6203>٥ </span>- قوله تعالى: ﴿أَمَّا مَنِ اسْتَغْنَى (٥)﴾ أَثْرى (١).\n\n<span data-type=\"title\" id=toc-6204>٦ </span>- ﴿فَأَنْتَ لَهُ تَصَدَّى (٦)﴾ تتعرض، وتصغى إلى كلامه (٢).\nقال الراعي:\nتصدى لوضَّاح كأنَّ جبينه ... سراج الدجى تجيء إليه الأساور (٣)\nوقرأ أهل الحجاز (٤)، وأيوب (٥) (٦) (تصدى) بتشديد الصاد على معنى تتصدى، وقرأ الباقون: بالتخفيف على الحذف (٧).\n_________\n(١) ذكره الواحدي في \"الوجيز\" ٢/ ١١٧٣، والرازي في\"مفاتيح الغيب\" ٣١/ ٥٦.\n(٢) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٦، والواحدي في \"الوسيط\" ٤/ ٤٢٣، ومكي في \"غريب القرآن\" (ص ٢٩٣)، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦.\n(٣) \"ديوانه\" (ص ١٣٩)، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢١٢، وأبو حيان في \"البحر المحيط\" ١٠/ ٤٠٤، والحلبي في \"الدر المصون\" ١٠/ ٦٨٧.\nوالراعي هو عبيد بن حصين.\nوالإسوار والأسوار: قائد الفرس. انظر: \"لسان العرب\" لابن منظور ٤/ ٣٨٨.\n(٤) كابن كثير، ونافع، وأبي جعفر.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٦)، \"التذكرة\" لابن غلبون ٢/ ٦١٥.\n(٥) في الأصل: ويعقوب، وما أثبته من (س)، وكتب القراءات.\n(٦) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٨/ أ].\n(٧) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٢)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٦)، \"التذكرة\" لابن غلبون ٢/ ٦١٥، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٤١.","vol":"28","page":420},{"text":"<span data-type=\"title\" id=toc-6205>٧ </span>- ﴿وَمَا عَلَيْكَ أَلَّا يَزَّكَّى (٧)﴾ يُسلم، إن عليك إلا البلاغ (١).\n\n<span data-type=\"title\" id=toc-6206>٨ </span>- ﴿وَأَمَّا مَنْ جَاءَكَ يَسْعَى (٨)﴾ يمشي، يعني الأعمى (٢).\n\n<span data-type=\"title\" id=toc-6207>٩ </span>- ﴿وَهُوَ يَخْشَى (٩)﴾ الله (٣).\n\n<span data-type=\"title\" id=toc-6208>١٠ </span>- ﴿فَأَنْتَ عَنْهُ تَلَهَّى (١٠)﴾ تعرض، وتتغافل وتتشاغل بغيره (٤).\n\n<span data-type=\"title\" id=toc-6209>١١ </span>- ﴿كَلَّا﴾ ردع، وزجر (٥): أي: لا تفعل مثلها بعدها،\nفليس الأمر على ما فعلته من إقبالك على الغني الكافر، وإعراضك عن الفقير المؤمن (٦).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٣، والزجاج في \"معاني القرآن\" ٥/ ٢٨٤، والواحدي في \"الوسيط\" ٤/ ٤٢٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٢٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٧، وابن الجوزي في \"زاد المسير\" ٩/ ٢٨، والخازن في \"لباب التأويل\" ٤/ ٣٩٤.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٣، والقشيري في \"لطائف الإشارات\" (ص ٦٨٨)، والواحدي في \"الوسيط\" ٤/ ٤٢٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦.\n(٤) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٦، والطبري في \"جامع البيان\" ٣٠/ ٥٣، والزجاج في \"معاني القرآن\" ٥/ ٢٨٤، والنحاس في \"إعراب القرآن\" ٥/ ١٥٠، والقشيري في \"لطائف الإشارات\" (ص ٦٨٨) وقال: وهذا كله من قبيل العتاب معه لأجل الفقراء.\n(٥) (كلا) بمعنى حقًا. . ومعنى الردع والزجر ليس في حق النبي - ﷺ -، إذ المعني والعلم عند الله (حقا إنها تذكرة).\n(٦) ذكره الواحدي في \"الوجيز\" ٢/ ١١٧٤، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٧، =","vol":"28","page":421},{"text":"﴿إِنَّهَا﴾: يعني: هذِه الموعظة (١). وقيل: هذِه السورة (٢).\nوقال مقاتل: آيات القرآن (٣) ﴿تَذْكِرَةٌ﴾: موعظة، وتبصرة (٤).\n\n<span data-type=\"title\" id=toc-6210>١٢ </span>- ﴿فَمَنْ شَاءَ﴾ من عباد الله (٥) ﴿ذَكَرَهُ﴾ اتعظ به (٦).\nوقال مقاتل: فمن شاء الله ذكَّره، أي: فهّمه، واتعظ به،\n_________\n= والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦، والزمخشري في \"الكشاف\" ٦/ ٣١٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٧.\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٣، والزجاج في \"معاني القرآن\" ٥/ ٢٨٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦، والهمداني في \"إعراب القرآن\" ٤/ ٦٢٧، والخازن في \"لباب التأويل\" ٤/ ٣٩٥.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٦، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٤)، والطبري في \"جامع البيان\" ٣٠/ ٥٣، وابن فورك [٢٠٥/ أ] والماوردي في \"النكت والعيون\" ٦/ ٢٠٣.\n(٣) ذكره المارودي في \"النكت والعيون\" ٦/ ٢٠٣، والواحدي في \"الوسيط\" ٤/ ٤٢٣ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦، وابن الجوزي في \"زاد المسير\" ٩/ ٢٨، والرازي في \"مفاتيح الغيب\" ٣١/ ٥٨.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦، والزمخشري في \"الكشاف\" ٦/ ٣١٥، ومحمود بن أبي الحسن في \"وضح البيان\" ٢/ ٤٨٥، والهمداني في \"إعراب القرآن\" ٤/ ٦٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢١٣.\n(٥) ذكره الطبري في\"جامع البيان\" ٣٠/ ٥٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦، والخازن في \"لباب التأويل\" ٤/ ٣٩٥.\n(٦) ذكره البغوي في\"معالم التنزيل\" ٨/ ٣٣٦، والهمداني في \"إعراب القرآن\" ٤/ ٦٢٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢١٣، والخازن في \"لباب التأويل\" ٤/ ٣٩٥.","vol":"28","page":422},{"text":"إذا شاء الله تعالى منه ذلك وذكره وفهمه (١).\nوالهاء في قوله: ﴿ذَكَرَهُ﴾ راجعة إلى القرآن (٢)، أو التنزيل (٣)، أو الوحي (٤) أو الوعظ (٥).\n\n<span data-type=\"title\" id=toc-6211>١٣ </span>- ﴿فِي صُحُفٍ مُكَرَّمَةٍ (١٣)﴾ يعني: اللوح المحفوظ (٦).\nوقيل: كتب الأنبياء ﵈ (٧)، دليله قوله تعالى: ﴿إِنَّ هَذَا لَفِي الصُّحُفِ الْأُولَى (١٨) صُحُفِ إِبْرَاهِيمَ وَمُوسَى (١٩)﴾ (٨).\n_________\n(١) ذكره القشيري في \"لطائف الإشارات\" (ص ٦٨٨) ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٠٣، والواحدي في \"الوسيط\" ٤/ ٤٢٣ عن ابن عباس، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٧ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦.\n(٢) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٦، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٤)، والقشيري في \"لطائف الإشارات\" (ص ٦٨٨) ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٣، وابن فورك [٢٠٥/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٦، والطبري في \"جامع البيان\" ٣٠/ ٥٣، والهمداني في \"إعراب القرآن\" ٤/ ٦٢٧.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣٦، \"مفاتيح الغيب\" للرازي ٣١/ ٥٨.\n(٦) قاله ابن عباس: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٦، والطبري في \"جامع البيان\" ٣٠/ ٥٣، والزجاج في \"معاني القرآن\" ٥/ ٢٨٤، والنحاس في \"إعراب القرآن\" ٥/ ١٥١.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣٦، \"المحرر الوجيز\" لابن عطية ٥/ ٤٣٨، \"زاد المسير\" لابن الجوزي ٩/ ٢٨، \"مفاتيح الغيب\" للرازي ٣١/ ٥٨.\n(٨) الأعلى: ١٨ - ١٩.","vol":"28","page":423},{"text":"<span data-type=\"title\" id=toc-6212>١٤ </span>- ﴿مَرفُوعَةٍ﴾ أي: رفيعة القدر عند الله (١) ﴿مُطَهَّرَةٍ﴾\n\n<span data-type=\"title\" id=toc-6213>١٥ </span>- ﴿بِأَيْدِي سَفَرَةٍ (١٥)﴾\nقال ابن عباس (٢)، ومجاهد (٣): كتبة، وهم الملائكة الكرام الكاتبون، واحدهم: سافر (٤)، ويقال: سفرت أي: كتبت (٥). ومنه قيل للكتاب: سفر، وجمعه: أسفار (٦).\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٦، والطبري في \"جامع البيان\" ٣٠/ ٥٣، والقشيري في \"لطائف الإشارات\" (ص ٦٨٩) ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٠٣، والواحدي في \"الوجيز\" ٢/ ١١٧٤، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٧.\n(٢) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٦ ولم ينسبه، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٨، عن قتادة، والطبري في \"جامع البيان\" ٣٠/ ٥٣، وابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٩، والزجاج في \"معاني القرآن\" ٥/ ٢٨٤ ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ١٥١.\n(٣) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٦ ولم ينسبه، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٨ عن قتادة، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٩، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٤، والقشيري في \"لطائف الإشارات\" (ص ٦٨٩) ولم ينسباه، والبغوي ٨/ ٣٣٧.\n(٤) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٦، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٤)، والأخفش في \"معاني القرآن\" ٢/ ٧٣٠، والزجاج في \"معاني القرآن\" ٥/ ٢٨٤، والراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (٤١٢)، وابن منظور في \"لسان العرب\" ٤/ ٣٧٠.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٦، والطبري في \"جامع البيان\" ٣٠/ ٥٣، والزجاج في \"معاني القرآن\" ٥/ ٢٨٤، والنحاس في \"إعراب القرآن\" ٥/ ١٥١.\n(٦) ذكره الراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٤١٢)، وابن منظور في =","vol":"28","page":424},{"text":"ويقال للورّاق: سفير (١)، بلغة العبرانية (٢).\nوقال قتادة: هم القراء (٣).\nوقال الباقون: هم الرسل من الملائكة (٤).\nواحدهم سفير، وهو: الرسول، وسفير القوم هو الذي يسعى بينهم للصلح (٥). وسفرت بين القوم؛ إذا أصلحت بينهم (٦).\nقال الشاعر:\nوما أدعُ السِّفارة بين قومي ... وما أَمْشي بغش إن (٧) مَشيتُ (٨)\n_________\n= \"لسان العرب\" ٤/ ٣٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٧.\n(١) في (س): سفر.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٠٦ - ٢٠٧، و(سفرة) عدت من الكلمات المعربة في القرآن الكريم كما في \"الإتقان\" عن ابن أبي حاتم، \"التحرير والتنوير\" لابن عاشور ٢٠/ ١١٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٣، وابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٩ عن ابن عباس، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٥١، وابن فورك [٢٠٥/ أ].\n(٤) قاله ابن عباس، ذكره الفراء في \"معاني القرآن\" ٣٠/ ٢٣٦، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٥١ ورجحه.\n(٥) ذكره الراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٤١٢)، وابن منظور في \"لسان العرب\" ٤/ ٣٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٦.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٦ بنحوه، والطبري في \"جامع البيان\" ٣٠/ ٥٤، والزجاج في \"معاني القرآن\" ٥/ ٢٨٤، والنحاس في \"إعراب القرآن\" ٥/ ١٥١، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٧، والبغوي ٨/ ٣٣٧.\n(٧) كذا، وكتب الناسخ فوقها: إذ.\n(٨) لم أهتد إلى قائله. وقد ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٦، والطبري في =","vol":"28","page":425},{"text":"[٣٣٥١] أخبرنا ابن فنجويه (١)، قال: حدثنا ابن حبش المقرئ (٢)، قال: حدثنا أبو القاسم بن الفضل (٣)، قال: حدثنا علي بن الحسين (٤)، قال: حدثنا الصلت (٥) بن مسعود، قال: حدثنا جعفر بن سليمان (٦)، عن عبد الصمد بن معقل (٧)، قال: سمعت عمي وهب بن منبه (٨) يقول (٩): ﴿بِأَيْدِي سَفَرَةٍ (١٥)﴾ قال: هم أصحاب محمد - ﷺ - (١٠).\n_________\n= \"جامع البيان\" ٣٠/ ٥٤، والماوردي في \"النكت والعيون\" ٦/ ٢٠٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢١٤.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش، ثقة مأمون.\n(٣) العباس بن الفضل: لم يذكر بجرح أو تعديل.\n(٤) لم يتبين لي من هو.\n(٥) في الأصل: السلت، وما أثبته من (س)، وهو الصلت بن مسعود بن طريف الجحدري القاضي من أهل البصرة، يروي عن ابن عيينة وهشيم، ويروي عن الحسن بن سفيان وعبدان والسختياني وأبو يعلى، قال ابن حجر: ثقة ربما وهم. انظر: \"الثقات\" لابن حبان ٨/ ٣٢٤، \"تقريب التهذيب\" لابن حجر (٢٩٥٠).\n(٦) الضبعي، صدوق زاهد، لكنه كان يتشيع.\n(٧) اليماني، صدوق.\n(٨) أبو عبد الله الأبناوي، ثقة.\n(٩) من (س).\n(١٠) [٣٣٥١] الحكم على الإسناد:\nفيه أبو القاسم بن الفضل لم يذكر بجرح أو تعديل، وشيخه علي بن الحسين، لم يتبين لي من هو.\nالتخريج:\nأخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥١٩، =","vol":"28","page":426},{"text":"<span data-type=\"title\" id=toc-6214>١٦ </span>- ﴿كِرَامٍ بَرَرَةٍ (١٦)﴾ جمع بار وبر، مثل: كافر وكفره، وساحر وسحرة (١).\n\n<span data-type=\"title\" id=toc-6215>١٧ </span>- ﴿قُتِلَ الْإِنْسَانُ﴾ لعن الكافر (٢).\n[٣٣٥٢] سمعت السلمي (٣) يقول: سمعت منصور بن عبد الله (٤) يقول: سمعت أبا القاسم البزاز (٥) يقول: قال ابن عطاء (٦): مُنع الإنسان من طريق الخيرات؛ لجهله بطلب رشده، وسكونه إلى ما وعد الله تعالى له (٧).\n_________\n= وذكره النحاس في \"إعراب القرآن\" ٥/ ١٥١، والزمخشري في \"الكشاف\" ٦/ ٣١٥ ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٨، وابن الجوزي في \"زاد المسير\" ٩/ ٢٩، والرازي في \"مفاتيح الغيب\" ٣١/ ٥٨، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٤٨.\nقال الطبري في \"جامع البيان\" مرجحًا ١٣/ ٥٤: وأولى الأقوال في ذلك بالصواب: قول من قال: هم الملائكة الذين يسفرون بين الله ورسله بالوحي.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٧٣، والأخفش في \"معاني القرآن\" ٢/ ٧٣٠، والطبري في \"جامع البيان\" ٣٠/ ٥٤، والنحاس في \"إعراب القرآن\" ٥/ ١٥١.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٤)، والطبري في \"جامع البيان\" ٣٠/ ٥٤، والنحاس في \"إعراب القرآن\" ٥/ ١٥١، والقشيري في \"لطائف الإشارات\" (ص ٦٨٩)، وابن فورك [٢٠٥/ ب].\n(٣) محمد بن الحسين، تكلموا فيه وليس بعمدة.\n(٤) أبو نصر الأصبهاني، لم يذكر بجرح أو تعديل.\n(٥) لم أجده.\n(٦) أحمد بن محمد بن سهل، زاهد عابد، راج عليه حال الحلاج، وصححه.\n(٧) [٣٣٥٢] الحكم على الإسناد:\nإسناده ضعيف شيخ المصنف متكلم فيه، وشيخه لم يذكر بجرح أو تعديل.\nتخريج القول: =","vol":"28","page":427},{"text":"قال مقاتل: نزلت في عتبة (١) بن أبي لهب (٢).\n﴿مَا أَكْفَرَهُ﴾ بالله ولنعمه، مع كثرة إحسانه إليه، وأياديه عنده، على طريق التعجب.\nقال الكلبي، ومقاتل: هو (ما) الاستفهام، يعني: أي شيء يحمله على الكفر (٣).\n\n<span data-type=\"title\" id=toc-6216>١٨ </span>- ﴿مِنْ أَيِّ شَيْءٍ خَلَقَهُ (١٨) مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ <span data-type=\"title\" id=toc-6217>(١٩)﴾</span>\n\n<span data-type=\"title\" id=toc-6218>٢٠ </span>- ﴿ثُمَّ السَّبِيلَ يَسَّرَهُ (٢٠)﴾ أي: طريق خروجه من بطن أمه (٤).\n_________\n= القول ذكره أبو عبد الرحمن السلمي في \"تفسيره\" [٣٥٦/ أ] بنحوه.\n(١) في الأصل: عتيبة، وما أثبت من (س).\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٥ عن ابن جريج والكلبي، والواحدي في \"الوسيط\" ٤/ ٤٢٣ ولم ينسبه، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٨ - ١٥٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٨ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ٣٥.\n(٣) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٥١ ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٠٥ عن السدي وابن سلام، والسمعاني في \"تفسير القرآن\" ٩/ ١٥٦ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٨ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ٣١.\n(٤) قاله ابن عباس، والضحاك، وقتادة، والسدي: ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٥ واختاره، وذكره ابن فورك [٢٠٥/ ب].\nالضحاك: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٦ ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٤٨، وعبد بن حميد كما في =","vol":"28","page":428},{"text":"وقال الحسن (١)، ومجاهد (٢): يعني: طريق الحق والباطل، بين له ذلك، وسهل له العلم به.\nدليله قوله تعالى: ﴿إِنَّا هَدَيْنَاهُ السَّبِيلَ﴾ (٣)، ﴿وَهَدَيْنَاهُ النَّجْدَيْنِ (١٠)﴾ (٤).\nوقال أبو بكر بن طاهر: يسر على كل أحد ما خلقه له، وقدّره عليه (٥).\nدليله قوله - ﷺ -: \"اعملوا فكلٌّ مُيَسّرٌ لما خُلق له\" (٦).\n_________\n= \"الدر المنثور\" للسيوطي ٣٠/ ٥٥، والطبري في \"جامع البيان\" ٣٠/ ٥٥، وذكره ابن فورك [٢٠٥/ ب].\nالسدي: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٥، وذكره ابن فورك.\n(١) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٨، وابن الجوزي في \"زاد المسير\" ٩/ ٣١.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٩، وابن الجوزي في \"زاد المسير\" ٩/ ٣١.\n(٣) الإنسان: ٣.\n(٤) البلد: ١٠.\n(٥) ذكره السلمي في \"حقائق التفسير\" [٣٥٩/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٣٣٧ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢١٧.\n(٦) حديث صحيح.\nيرويه أبو عبد الرحمن السلمي، عن علي بن أبي طالب ﵁ مرفوعًا.\nورواه عن السملي اثنان:\nالأول: مسلم البطين:\nرواه أحمد في \"المسند\" ١/ ١٥٧ (١٣٤٩) من طريق إسماعيل الحنفي، عن مسلم =","vol":"28","page":429},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= به. وإسناده صحيح كما قال محقق \"المسند\".\nالثاني: سعد بن عبيدة: ورواه عنه اثنان:\nأ- سليمان الأَعمش:\nرواه مسلم، كتاب القدر، باب كيفية خلق الآدمي في بطن أمه (٢٦٤٧)، وابن ماجه، في المقدمة، باب في القدر (٧٨)، وأَحمد في \"المسند\" ١/ ٨٢ (٦٢١)، والبزار في \"البحر الزخار\" ٢/ ٢٠٠ (٥٨٤) من طريق أبي معاوية الضَّرير.\nورواه البُخَارِيّ، كتاب التفسير، باب سورة الليل (٤٩٤٧)، ومسلم، كتاب القدر، باب كيفية خلق الآدمي (٢٦٤٧)، والتِّرمذيّ، كتاب القدر، باب ما جاء في الشقاء والسعادة (٢١٣٦)، وابن ماجه، كتاب السنة، \"المقدمة\" (٧٨)، وأَحمد في \"المسند\" ١/ ١٣٢ (١١١٠)، وأبو يعلى في \"المسند\" ٤٥٤/ ١ (٦١٠) من طريق وكيع بن الجراح.\nورواه مسلم، كتاب القدر، باب كيفية الخلق الآدمي (٢٦٤٧)، والتِّرمذيّ، كتاب القدر، باب ما جاء في الشقاء والسعادة (٢١٣٦) من طريق عبد الله بن نمير.\nورواه البُخَارِيّ، كتاب التفسير، باب سورة الليل (٤٩٤٥)، عن مسدد، عن عبد الواحد.\nورواه أَيضًا كتاب التفسير، باب سورة الليل (٤٩٤٥)، عن أبي نعيم، عن سفيان الثوري.\nورواه أَيضًا، كتاب القدر، باب وكان أمر الله قدرًا مقدورًا (٦٦٠٥)، عن عبدان، عن أبي حمزة.\nورواه البُخَارِيّ، كتاب الأدب، باب الرَّجل ينكث الشيء بيده في الأرض (٦٢١٧)، من طريق ابن أبي عدي، كتاب التفسير، باب سورة الليل (٤٩٤٩)، وفي \"الأدب المفرد\" (٢٦٦) (٩٠٣)، عن آدم.\nورواه أَيضًا في كتاب التوحيد، باب ولقد يسرنا القرآن (٧٥٥١، ٧٥٥٢)، وكتاب التفسير، باب سورة الليل (٤٩٤٦)، ومسلم، كتاب القدر، باب كيفية خلق الآدمي (٢٦٤٧)، والبزار في \"البحر الزخار\" ٢٠٠/ ٢ (٥٨٣)، وابن حبان","vol":"28","page":430},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= في \"صحيحه\" كما في \"الإحسان\" ١/ ٤٧ (٣٣٥) من طريق محمَّد بن جعفر.\nوالنَّسائيّ في \"السنن الكبرى\" ٦/ ٥١٧ (١١٩٧٩) من طريق المعتمر بن سليمان، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٤٥ (٣٣٤) من طريق محمَّد بن كثير.\nخمستهم: ابن أبي عدي، وآدم، ومحمَّد بن جعفر، والمعتمر بن سليمان، ومحمَّد بن كثير، عن شعبة بن الحجاج.\nورواه الآجري في \"الشريعة\" ٢/ ٧٤٨ (٣٣٠) من طريق ابن مسهر.\nثمانيتهم: أبو معاوية، ووكيع، وابن نمير، ومسدد، وسفيان، وأبو حمزة، وشعبة، وابن مسهر عن سليمان الأَعمش.\nب- منصور بن المعتمر:\nرواه البُخَارِيّ، كتاب التوحيد، باب ولقد يسرنا القرآن (٧٥٥٢)، كتاب الأدب، باب الرَّجل ينكث الشيء بيده في الأرض (٦٢١٧)، ومسلم، كتاب القدر، باب كيفية خلق الآدمي (٢٦٤٧)، من طريق شعبة بن الحجاج.\nورواه مسلم، كتاب القدر، باب كيفية خلق الآدمي (٢٦٤٧)، وأبو داود الطَّيالِسيّ في \"المسند\" (ص ٢٢) (١٥١)، وأبو يعلى في \"المسند\" ١/ ٣٠٦ (٣٧٥)، والآجري في \"الشريعة\" ٢/ ٧٤٧ (٣٢٨) من طريق أبي الأحوص.\nورواه أَحْمد في \"المسند\" ١/ ٢٩ (١٠٦٩) عن زياد بن عبد الله البكاء.\nورواه البُخَارِيّ، كتاب الجنائز، باب موعظة المحدث عند القبر (١٣٦٢)، كتاب التفسير، باب سورة الليل (٤٩٤٨)، ومسلم، كتاب القدر، باب كيفية خلق الآدمي (٢٦٤٧)، والآجري في \"الشريعة\" ٢/ ٧٤٥ (٣٢٧) من طريق جرير بن عبد الحميد.\nورواه التِّرْمِذِيّ، كتاب التفسير، باب ومن سورة الليل (٣٣٤٤)، وأَحمد في \"المسند\" ١/ ٢٩ (١٠٦٧) من طريق زائدة بن قدامة.\nورواه النَّسائيّ في \"السنن الكبرى\" ٥١٦/ ٦ (١١٦٧٨) كتاب التفسير، باب سورة الليل، وأبو داود، كتاب السنة، باب في القدر (٤٦٩٤) من طريق المعتمر بن =","vol":"28","page":431},{"text":"<span data-type=\"title\" id=toc-6219>٢١ </span>- ﴿ثُمَّ أَمَاتَهُ﴾ فقبض روحه (١) ﴿فَأَقْبَرَهُ﴾: صَيّره بحيث يُقبر، ويُدفن (٢).\nيقال: قبرت الميت؛ إذا دفنته، وأقبره الله: أي صَيّره بحيث يُقْبر، وجعله ذا قبر (٣).\nوتقول العرب: بترت ذنب البعير، والله أبتره، وعضبتُ قرن الثور، والله أعضبه، وطردتُ فلانًا والله أطرده، أي صَيّره طريدًا (٤).\n_________\n= سليمان.\nورواه عبد الرَّزّاق في \"المصنف\" ١١/ ١١٥ (٢٠٠٤٧)، وعنه عبد بن حميد (ص ٥٧) (٨٤)، والبغوي في \"شرح السنة\" ١/ ١٣١ (٧٢) من طريق معمر بن راشد البَصْرِيّ.\nسبعتهم: شعبة، وأبو الأحوص، والبكاء، وجرير، وزائدة، والمعتمر، ومعمر عن منصور.\nكلاهما: الأَعمش، ومنصور عن سعد، عن السلمي، عن علي به.\nوالحديث له شواهد من حديث عمر، وحذيفة بن أسيد، وأنس، وعمران بن حصين.\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٦، والواحدي في \"الوجيز\" ٢/ ١١٧٥.\n(٢) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٤)، والطبري في \"جامع البيان\" ٥٦/ ٣٠، والزجاج في \"معاني القرآن\" ٥/ ٢٨٥، والنحاس في \"إعراب القرآن\" ٥/ ١٥٢، والماوردي في \"النكت والعيون\" ٢/ ٢٠٦.\n(٣) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٤)، والزجاج في \"معاني القرآن\" ٥/ ٢٨٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٥٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٧.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٣٣٧، والطبري في \"جامع البيان\" ٣٠/ ٥٦، وابن الجوزي في \"زاد المسير\" ٩/ ٣١، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢١٧.","vol":"28","page":432},{"text":"وقال الفراء: جعله مقبورًا، ولم يجعله ممن (١) يُلقى للسباع والطير، ولا ممن يلقى في النواويس، فالقبر مما أُكرم به المسلم (٢).\nوقال أبو عبيدة: (فأقبره): أي أمر بأن نقبره، قال: وقالت بنو تميم لعمر (٣) بن هبيرة لما قتل صالح بن عبد الرَّحْمَن: أقبرنا صالحًا فقال: دونكموه (٤).\n\n<span data-type=\"title\" id=toc-6220>٢٢ </span>- ﴿ثُمَّ إِذَا شَاءَ أَنْشَرَهُ﴾ أحياه بعد موته (٥).\n\n<span data-type=\"title\" id=toc-6221>٢٣ </span>- ﴿كَلَّا﴾ ردٌّ عليه، أي: ليس الأمر كما يقول، ويظن هذا الكافر (٦).\nوقال الحسن حقًا (٧).\n_________\n(١) في (س): مما.\n(٢) في \"معاني القرآن\" ٣/ ٢٣٧، وذكره القشيري في \"لطائف الإشارات\" (ص ٦٨٩) ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٤٢٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٧.\n(٣) في (س): لعمرو.\n(٤) في \"مجاز القرآن\" ٢/ ٢٨٦، وذكر الخبر النَّيْسَابُورِيّ في \"معاني القرآن\" ٢/ ٣٠٧، وابن الجوزي في \"زاد المسير\" ٩/ ٣١ - ٣٢.\n(٥) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٦، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٤)، والطبري في \"جامع البيان\" ٣٠/ ٥٦، والنحاس في \"إعراب القرآن\" ٥/ ١٥٢.\n(٦) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٦، والنحاس في \"إعراب القرآن\" ٥/ ١٥٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢١٧.\n(٧) ذكره الواحدي في \"الوسيط\" ٤/ ٤٢٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٨، وابن الجوزي في \"زاد المسير\" ٩/ ٣٢، والقرطبي ١٩/ ٢١٧.","vol":"28","page":433},{"text":"﴿لَمَّا يَقْضِ مَا أَمَرَهُ﴾: أى لم يفعل ما أمره به ربه، ولم يؤد ما فرض الله عليه (١).\n\n<span data-type=\"title\" id=toc-6222>٢٤ </span>- قوله تعالى: ﴿فَلْيَنْظُرِ الْإِنْسَانُ إِلَى طَعَامِهِ﴾\nكيف قدره ربه، ودبره له ليكون له آية وعبرة (٢).\nقال مجاهد: إلى مدخله ومخرجه (٣).\n[٣٣٥٣] أخبرنا ابن فنجويه الدينوري (٤)، قال: حَدَّثَنَا أبو بكر بن مالك القطيعي (٥)، قال: حَدَّثَنَا عبد الله بن أَحْمد بن حنبل (٦)، قال: حَدَّثَنَا أبي (٧)، قال: حَدَّثَنَا أَحْمد بن عبد الملك (٨)، قال: حَدَّثَنَا حماد بن زيد (٩)، عن علي بن زيد بن جُدْعان (١٠)،\n_________\n(١) قاله مجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٠ للفريابي، وعبد بن حميد، وابن المنذر أَيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٠.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣٨، \"الكشاف\" للزمخشري ٦/ ٣١٦، \"لباب التأول\" للخازن ٤/ ٣٩٥.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٣٨، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢١٧، \"لباب التأويل\" للخازن ٤/ ٣٩٥، ولم ينسبه.\n(٤) ثِقَة صدوق، كثير الرواية للمناكير.\n(٥) أَحْمد بن حمدان، ثِقَة.\n(٦) أبو عبد الرَّحْمَن البغدادي، ثِقَة.\n(٧) إمام ثِقَة حافظ فقيه حجة.\n(٨) أبو يحيى الحراني، ثِقَة تكلم فيه بلا حجة.\n(٩) أبو إسماعيل البَصْرِيّ الأزرق، ثِقَة ثبت.\n(١٠) أبو الحسن البَصْرِيّ، ضعيف.","vol":"28","page":434},{"text":"عن الحسن (١)، عن الضحاك بن سفيان الكلابي (٢) أن النَّبِيّ -ﷺ- وقال له: \"يَا ضحاك ما طعامك؟ \" قال يَا رسول الله: اللحم، واللبن، قال: \"ثم يصير إلى ماذا؟ \"، قال: إلى ما قد علمت، قال: \"فإن الله تعالى ضرب ما يخرج من ابن آدم مثلًا للدنيا\" (٣).\n_________\n(١) البَصْرِيّ، ثِقَة فقيه، كان يرسل كثيرًا ويدلس.\n(٢) في الأصل، (س): الكلبي، وما أثبته من كتب التراجم والرجال، وكنيته أبو سعيد، له صحبة كان ينزل نجدًا، وكان واليًا للنبي - ﷺ - هناك على قومه، روى عنه الحسن البَصْرِيّ، وسعيد بن المسيّب. انظر: \"الإصابة\" لابن حجر ٢/ ٢٠٦.\n(٣) [٣٣٥٣] الحكم على الإسناد:\nضعيف فيه: علي بن زيد: ضعيف، وللانقطاع بين الحسن البَصْرِيّ والضَّحَاك إذ لم يسمع منه.\nالتخريج:\nالحديث مداره على حماد بن زيد، عن الحسن، عن الضحاك، ويرويه عنه ثلاثة:\n١ - أَحْمد بن عبد الملك:\nرواه أَحْمد في \"المسند\" ٣/ ٤٥٢ (١٥٧٤٧)، وعنه المصنف.\n٢ - مسدد بن مسرهد:\nرواه الطَّبْرَانِيّ في \"المعجم الكبير\" ٨/ ٢٩٩ (٨١٣٨) من طريق معاذ بن المثنَّى، عن مسدد به.\n٣ - خالد بن خداش:\nرواه ابن أبي الدنيا في \"الجوع\" (ص ١٠٦) (١٦٤)، وفي \"التواضع والخمول\" (ص ٢٠٣) (٢١٠) عنه به.\nقال المنذري في \"الترغيب والترهيب\" ٤/ ١٧٤: رواه أَحْمد، ورواته رواة الصحيح إلَّا علي بن زيد بن جدعان.\nوقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٩١: رواه أَحْمد والطبراني، ورجال الطَّبْرَانِيّ رجال الصحيح غير علي بن زيد بن جدعان، وقد وثق. =","vol":"28","page":435},{"text":"[٣٣٥٤] وأخبرنا ابن فنجويه (١)، قال: حَدَّثَنَا ابن مالك (٢)، قال: (حدثنا ابن حنبل) (٣)، قال: حَدَّثني محمَّد بن عبد الرَّحِيم أبو يحيى (٤)، قال: حَدَّثني أبو حذيفة (٥)، قال: حَدَّثَنَا سفيان (٦)، عن يونس بن عبيد (٧)، عن الحسن (٨)، عن عُتي (٩)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"إن مطعم ابن آدم جُعل مثلًا للدنيا، وإن قَزّحه ومَلّحه فانظر (١٠) إلى ما يصير\" (١١).\n_________\n= وحاصل الأمر: أن الحديث لا تنفك عنه العلتان السابقتان، إلَّا أنَّه مع ذلك يتقوى بالشواهد الآتية في الحديث الذي يليه كما بسطها الشيخ الألباني في \"السلسلة الصحيحة\" ١/ ٦٦٢ (٣٨٢). فيكون حسنًا لغيره بمجموع شواهده.\n(١) ثِقَة صدوق، كثير الرواية للمناكير.\n(٢) أبو بكر القطيعي، ثِقَة.\n(٣) في (س): حَدَّثَنَا عبد الله، قال: حَدَّثَنَا ابن حنبل، وهو ثِقَة.\n(٤) ثِقَة، حافظ.\n(٥) موسى بن مسعود، صدوق سيئ الحفظ وكان يصحف.\n(٦) الثَّوريّ، ثِقَة حافظ إمام حجة، كان ربما دلس.\n(٧) ابن دينار العبدي، ثِقَة ثبت فاضل ورع.\n(٨) البَصْرِيّ، ثِقَة فقيه، كان يرسل كثيرًا ويدلس.\n(٩) في (س): عمي، وهو: عتي بن ضمرة التَّمِيمِيّ العدي البَصْرِيّ، وقيل ابن زيد بن ضمرة، يروي عن أبي بن كعب ويروي عنه الحسن، ذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: ثِقَة.\nانظر: \"الثِّقات\" لابن حبان ٥/ ٢٨٦، \"تقريب التهذيب\" لابن حجر (٤٤٤٥).\n(١٠) في (س): فلينظر.\n(١١) [٣٣٥٤] الحكم على الإسناد:\nرجاله ثقات، إلَّا أن الحسن البَصْرِيّ مدلس، وقد عنعنه، لكن الحديث صحيح بشواهده، الأول ما سبق ذكره، والثاني يأتي قريبًا. =","vol":"28","page":436},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nالحديث مداره على يونس بن عبيد، عن الحسن، عن عتي، عن أبي بن كعب به.\nويرويه عنه ثلاثة:\nرواه عبد الله بن أَحْمد في \"زوائد المسند\" ٨/ ٤٩ (٢١٢٩٧)، وعنه المصنف من طريق أبي يحيي بن البَزَّار، والبيهقي في \"الزهد الكبير\" (ص ١٧٦) (٤١٢)، والطبراني في \"المعجم الكبير\" ١/ ١٩٨ (٥٣١)، وعنه أبو نعيم في \"حلية الأولياء\" ١/ ٣١٩ (٨٤٤) عن علي بن عبد العزيز، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٤٧٦ (٧٠٢) من طريق موسى بن الحسين بن بسطام، والحسين المروزي في \"زياداته على الزهد\" لابن المبارك (ص ١٦٩) (٤٩٤)، عن محمَّد بن عليّ الوراق.\nأربعتهم: البزار، وعلى، وموسي، والوراق، عن سفيان الثَّوريّ.\nورواه ابن أبي الدنيا في \"الجوع\" (ص ١٠٧) (١٦٥)، ويحيى بن صاعد في \"زوائد الزهد\" لابن المبارك (ص ١٦٩) (٤٩٥) من طريق أبي غسان، عن عبد السلام بن حرب.\nورواه يحيى بن صاعد في \"زوائد الزهد\" لابن المبارك (ص ١٦٩) (٤٩٣)، عن زياد بن أَيُّوب، عن هشيم بن بشير مرفوعًا.\nورواه ابن أبي الدنيا في \"الجوع\" (ص ١٠٨) (١٦٦) من طريق إسماعيل بن عليّه موقوفًا.\nأربعتهم: سفيان، وعبد السلام، وهشيم، وابن عليّة عن يونس به.\nوخالف يونس بن عيد أبو الأشهب:\nفرواه أبو نعيم في \"حلية الأولياء\" ١/ ٣١٩ (٨٤٣) من طريق يونس بن حبيب، عن أبي داود، عن أبي الأشهب، عن الحسن، عن أُبيّ بن كعب موقوفًا مختصرًا.\nوسنده ضعيف: الحسن البَصْرِيّ لم يلق أُبيّ بن كعب فهو منقطع.\nإلَّا أن الحديث كما سبق له الشاهد الذي قبله، وله شاهد آخر وهو: حديث سلمان الفارسيّ: =","vol":"28","page":437},{"text":"[٣٣٥٥] وأخبرنا ابن فنجويه (١)، قال: حَدَّثني ابن صقلاب (٢)، قال: حَدَّثَنَا ابن أبي الخصيب (٣)، قال: حَدَّثَنَا أبي (٤)، قال: حَدَّثَنَا\n_________\n= رواه عبد الله بن المبارك في \"الزهد\" (ص ١٦٨) (٤٩١)، وعنه ابن أبي الدنيا في \"الجوع\" (ص ١٠٩) (١٦٧)، ويحيى بن صاعد في \"زوائد الزهد\" لابن المبارك (ص ٤٩٢) (١٦٩)، والطبراني في \"المعجم الكبير\" ٦/ ٢٤٨ (٦١١٩) من طريق محمَّد بن يوسف الفريابي.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٩١: رجاله رجال الصحيح.\nكلاهما: ابن المبارك، والفريابي، عن سفيان، عن عاصم الأحول، عن أبي عثمان.\nقال ابن المبارك: عن أبي عثمان: جاء رجل.\nوقال الفريابي: عن أبي عثمان، عن سلمان: جاء رجل.\nوالذي يظهر أن الشك من شيخهما سفيان الثَّوريّ كما في رواية ابن صاعد والله أعلم.\nقلت: وحاصل الأمر: أن الحديث بمجموع هذِه الشواهد الثلاثة يتقوى فيكون صحيحًا، وقد ذهب إلى ذلك الشيخ الألباني في \"سلسلة الأحاديث الصحيحة\" ١/ ٦٦٢.\nغريب الحديث:\nقَزْحه ومَلْحه: أي توبله، من القزح، وهو التابل الذي يطرح في القدر، كالكمون، والكزبرة ونحو ذلك.\nيقال: قزحت القدر، إذا تركت فيها الأبازير.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٥.\n(١) ثِقَة صدوق، كثير الرواية للمناكير.\n(٢) محمَّد بن الحسن بن بشر، لم يذكر بجرح أو تعديل.\n(٣) محمَّد بن أَحْمد بن المستنير، لم يذكر بجرح أو تعديل.\n(٤) لم أجده.","vol":"28","page":438},{"text":"سهل بن تمام (١)، قال: حَدَّثَنَا عمر بن سليم (٢)، عن أبي الوليد (٣) قال: سألت ابن عمر عن الرَّجل يدخل الخلاء، فينظر إلى ما يخرج منه؟ قال: يأتيه الملك فيقول: انظر إلى ما بخلت به إلى ما صار (٤).\nوقال أبو قلابة: مكتوب في التوراة: يا بن آدم انظر إلى ما بخلت به إلى ما صار! (٥).\n_________\n(١) سهل بن تمام بن بزيع حدث عن أَبيه، وقرة بن خالد وعدة، وعنه أبو داود وأبو زرعة، وأبو حاتم قال الحافظ ابن حجر: صدوق يخطئ.\nانظر: \"سير أعلام النبلاء\" للذهبي ١٩/ ٤١١، \"تقريب التهذيب\" لابن حجر (٢٦٥٢).\n(٢) في الأصل، (س): سليمان. وما أثبته من كتب التراجم والرجال، وهو صدوق له أوهام.\n(٣) أبو الوليد صاحب ابن عمر، مجهول، أنكر العقيلي أن يكون هو عبد الله بن الحارث، وفرق بينهما مسلم وابن عبد البر وابن الجارود وابن القطَّان.\nانظر: \"تهذيب الكمال\" للمزي ٣٤/ ٣٩٣، \"تقريب التهذيب\" لابن حجر (٨٤٣٩).\n(٤) [٣٣٥٥] الحكم على الإسناد:\nضعيف فيه أبو الوليد مجهول، وأبو الخصيب لم أجده، وابن صقلاب وشيخه لم يذكرا بجرح أو تعديل.\nالتخريج:\nذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢١٨.\nوأخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢١ عن أبي قلابة من قوله نحوه.\n(٥) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢١.","vol":"28","page":439},{"text":"<span data-type=\"title\" id=toc-6223>٢٥ </span>- قوله تعالى: ﴿أَنَّا﴾\nقرأ الكوفيون (١): بفتح الألف، على نية تكرير الخافض، مجازه: فلينظر إلى أنا، وقرأ (٢) غيرهم (٣): بالكسر على الاستئناف.\n﴿صَبَبْنَا الْمَاءَ صَبًّا﴾: يعني: الغيث (٤).\n\n<span data-type=\"title\" id=toc-6224>٢٦ </span>- ﴿ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا﴾ بالنبات (٥).\n\n<span data-type=\"title\" id=toc-6225>٢٧ </span>- ﴿فَأَنْبَتْنَا فِيهَا حَبًّا (٢٧) وَعِنَبًا وَقَضْبًا﴾\n_________\n(١) كعاصم، وحمزة، والكسائي.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٢)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٣٩٦)، \"التذكرة\" لابن غلبون ٢/ ٦١٥، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٢ - ٣٦٣.\n(٢) من (س).\n(٣) كابن كثير، ونافع، وأبي عمرو، وابن عامر.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٢)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٩٦)، \"التذكرة\" لابن غلبون ٢/ ٦١٥، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٣.\n(٤) قاله ابن عباس: ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٧، وأخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢١، وذكره ابن فورك [٢٠٥/ب]، والماوردي في \"النكت والعيون\" ٦/ ٢٠٦، والواحدي في \"الوسيط\" ٤/ ٤٢٤.\n(٥) قاله ابن عباس: ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٧، وأخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢١، وذكره الزجاج في \"معاني القرآن\" ٥/<span data-type=\"title\" id=toc-6226> ٢٨</span>٦، والنحاس في \"إعراب القرآن\" ٥/ ١٥٣، والماوردي في \"النكت والعيون\" ٦/ ٢٠٧.","vol":"28","page":440},{"text":"قال ابن عباس - ﵄ - (١)، والضَّحَاك: يعني: الفِصْفِصْة (٢).\nوأهل مكة: يسمون القت (٣): القضب (٤).\nقال ثعلب: سمي بذلك؛ لأنه يُقضب في كل الأيام، أي: يُقْطع (٥).\nوقال الحسن: القضب: العلف (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣/ ٥٧، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢١، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٦٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٩ ولم ينسبه، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٧، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٨٣٩ ولم ينسبه، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٢، وأبو حيان في \"البحر المحيط\" ١٠/ ٤١٠، ولم ينسبه.\nوالفصفصة بالكسر هي: الرطبة، وقيل: القت، وقيل: هي رطب القت.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٦٧.\n(٣) في الأصل، و(س): الفت، وما أثبته من كتب التفسير واللغة.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٨، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٤)، والطبري في \"جامع البيان\" ٣٠/ ٥٧، والقشيري في \"لطائف الإشارات\" (ص ٦٩٠)، وابن منظور في \"لسان العرب\" ٢/ ٧١٠.\n(٥) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٤)، والماوردي في \"النكت والعيون\" ٦/ ٢٠٧، والواحدي في \"الوسيط\" ٤/ ٤٢٤، والسمعاني في \"تفسير القرآن\" ٦/ ١٦١.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٧، وذكره الماوردي في \"النكت والعيون\" ٦/ ٧٠٢ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٨، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٢، والخازن في \"لباب التأويل\" ٤/ ٣٩٥، ولم ينسبه.","vol":"28","page":441},{"text":"<span data-type=\"title\" id=toc-6227>٢٩ </span>- ﴿وَزَيْتُونًا﴾ وهو الذي منه الزيت (١) ﴿وَنَخْلًا﴾\n\n<span data-type=\"title\" id=toc-6228>٣٠ </span>- ﴿وَحَدَائِقَ غُلْبًا﴾\nغلاظ الأشجار (٢)، واحدها أغلب، ومنه قيل: لغليظ الرقبة: أغلب (٣).\nوقال مجاهد: مُلْتفة (٤). وقال ابن عباس - ﵄ -: طِوالًا (٥).\nوقال قتادة: الغُلْب: النخل الكرام (٦).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٧، والواحدي في \"الوسيط\" ٤/ ٤٢٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٨، والخازن في \"لباب التأويل\" ٤/ ٣٩٦.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٨، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٦، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٥)، وابن فورك [٢٠٥/ ب]، والماوردي في \"النكت والعيون\" ٦/ ٢٠٧.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ٥٧ - ٥٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٦١، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٨، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٠.\n(٤) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢١، وذكره الواحدي في \"الوسيط\" ٤/ ٤٢٤، والسمعاني في \"تفسير القرآن\" ٦/ ١٦١ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٨، والنيسابوري في \"معاني القرآن\" ٢/ ٣٠٧، ولم ينسبه، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٢.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٨، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢١، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٣٨، والقرطبي ١٩/ ٢٢٥، والخازن في \"لباب التأويل\" ٤/ ٣٩٦.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٥٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٦ عن الحسن، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٠، وأبو حيان في \"البحر المحيط\" ١٠/ ٤١٠.","vol":"28","page":442},{"text":"وقال عكرمة: عظام الأوساط (١).\nوقال ابن زيد: عظام الجذوع، والرقاب (٢).\n\n<span data-type=\"title\" id=toc-6229>٣١ </span>- ﴿وَفَاكِهَةً وَأَبًّا﴾ يعني: الكلأ، والمرعى (٣).\nوقال الحسن: هو الحشيش مما تأكله الدواب، ولا يأكله النَّاس (٤).\nوقال قتادة: أما الفاكهة فلكم، وأما الأب فلأنعامكم (٥).\nوقال أبو رزين: النبات (٦).\nيدل عليه ما روى سعيد بن جبير، عن ابن عباس - ﵄ - قال: ما أنبتت الأرض مما يأكل النَّاس والأنعام (٧).\n_________\n(١) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٤٨، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٠.\n(٢) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٥٨، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٠.\n(٣) قاله ابن عباس: ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٦، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٥)، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٦، وابن فورك [٢٠٥/ ب].\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٠، ذكره ابن فورك ولم ينسبه.\n(٥) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٤٩، والطبري في \"جامع البيان\" ٣٠/ ٥٩ - ٦٠، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٩٩.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٠، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٢، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٠.\n(٧) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٨، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٠، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٠، والخازن ٤/ ٣٩٦.","vol":"28","page":443},{"text":"وروى علي بن أبي طلحة، عن ابن عباس - ﵄ -: الأب: الثمار الرطبة (١).\nوقال الضحاك: هو التبن (٢).\nوقال عكرمة: الفاكهة: مما يأكل النَّاس، والأب: ما تأكل الدواب (٣).\n[٣٣٥٦] أخبرنا عبد الله بن حامد الوزان (٤)، قال: أخبرنا محمَّد بن خالد (٥)، قال: حَدَّثَنَا داود بن سليمان (٦)، قال: حَدَّثَنَا عبد بن حميد (٧)، قال: حَدَّثَنَا محمَّد بن عبيد (٨)، عن العوام (بن\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦١، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٨ عن أبي طلحة، وابن الجوزي في \"زاد المسير\" ٩/ ٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٠.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٢، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٦١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٣٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢١، وأبو حيان في \"البحر المحيط\" ١٠/ ٤١٠.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٢، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٣٩، والخازن في \"لباب التأويل\" ٤/ ٣٩٦، ولم ينسبه.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) أبو بكر المطوعي، حسن الحديث.\n(٦) ابن خزيمة، القطَّان، لم يذكر بجرح أو تعديل.\n(٧) أبو محمَّد الكسي، ثِقَة حافظ.\n(٨) ابن أبي أمية الطنافسي، ثِقَة يحفظ.","vol":"28","page":444},{"text":"حوشب) (١)، عن إبراهيم التَّيْميّ (٢) أن أَبا بكر - ﵁ - سئل عن قوله تعالى: ﴿وَفَاكِهَةً وَأَبًّا﴾ فقال: أي سماء تظلني، وأي أرض تقلني، إذا قلت في كتاب الله ما لا أعلم (٣).\n[٣٣٥٧] وأخبرنا محمَّد بن عبد الله بن حمدون (٤)، قال: أخبرنا\n_________\n(١) من (س) وهو ثِقَة ثبت.\n(٢) أبو أسماء الكُوفيّ، ثِقَة إلَّا أنَّه يرسل ويدلس.\n(٣) [٣٣٥٦] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وكذا داود بن سليمان، والتيمي لم يدرك أَبا بكر.\nالتخريج:\nرواه عبد بن حميد كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٥٨، وعنه المصنف.\nورواه ابن أبي شيبة في \"المصنف\" ١٠/ ٢٤٥ (٣٠٦٠٩).\nكلاهما: عبد بن حميد، وابن أبي شيبة، عن محمَّد بن عبيد.\nورواه أبو عبيد في \"فضائل القرآن\" (ص ٣٧٥)، عن محمَّد بن يزيد.\nكلاهما: ابن عبيد، وابن يزيد، عن العوام، عن إبراهيم التَّيْميّ، عن أبي بكر به، والتيمي لم يدرك أَبا بكر وعليه فهو منقطع. إلَّا أن التَّيْميّ قد توبع عليه.\nفرواه ابن عبد البر في \"جامع بيان العلم وفضله\" ٢/ ٨٣٤ من طريق إبراهيم النَّخَعيّ، عن أبي معمر، عن أبي بكر فذكره. قال محقق \"الجامع\": إسناده حسن. قلت: وقد أشار ابن عبد البر إلى أنَّه تابعهما أَيضًا: الشعبي، وميمون بن مهران، وابن مليكة ولم يسندها إليهم. إلَّا أن لحديث أبي بكر شاهدًا من حديث علي بن أبي طالب رواه ابن عبد البر في \"جامع بيان العلم وفضله\" ٢/ ٨٣٤ من طريق زاذان، عن أبي البختري، عن علي به.\nوهذا إسناده ضعيف كما قاله محققه، إلَّا أن الخبر بشاهده يتقوى، والله أعلم.\n(٤) لم يذكر بجرح أو تعديل.","vol":"28","page":445},{"text":"أَحْمد بن محمَّد بن الحسن (١)، قال: أخبرنا محمَّد بن يحيى (٢)، قال: حَدَّثَنَا يعقوب بن إبراهيم بن سعد (٣)، قال: أخبرنا أبي (٤)، عن صالح (٥)، عن ابن شهاب (٦)، عن أنس بن مالك - ﵁ - أخبره أنَّه سمع عمر بن الخَطَّاب - ﵁ - قرأ هذِه الآية فقال: كل هذا قد عرفناه فما الأب؟ ثم رفع عصا كانت بيده، ثم قال: هذا لعمرو الله التكلف (٧)، وما عليك يَا ابن أم عمر أن لا تدري ما الأب، ثم قال: اتبعوا (٨) ما تبين لكم من هذا الكتاب، وما لا فدعوه (٩).\n_________\n(١) ابن الشرقي، ثِقَة مأمون.\n(٢) الذُّهليّ، ثِقَة حافظ جليل.\n(٣) أبو يوسف المدنِيُّ ثِقَة فاضل.\n(٤) أبو إسحاق المدنِيُّ، ثِقَة حجة.\n(٥) ابن كيسان، ثِقَة ثبت فقيه.\n(٦) الزُّهْرِيّ، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٧) في الأصل: هذا لعمر الله التكليف.\n(٨) في (س): ابتغوا.\n(٩) [٣٣٥٧] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف لم يذكر بجرح أو تعديل، والأثر صحيح.\nالتخريج:\nيرويه أنس بن مالك، عن عمر بن الخَطَّاب ﵄، ويروبه عن أنس ثلاثة:\n١ - محمَّد بن شهاب الزُّهْرِيّ:\nرواه المصنف من طريق محمَّد بن يحيى، والحاكم في \"المستدرك\" ٢/ ٥٥٩ كتاب التفسير، باب تفسير سورة عبس، وعنه البيهقي في \"شعب الإيمان\" ٢/ ٤٢٤ (٢٢٨١) من طريق إسحاق. =","vol":"28","page":446},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= كلاهما: محمَّد بن يحيى، وإسحاق، عن يعقوب بن إبراهيم بن سعد، عن أَبيه، عن صالح ابن كيسان.\nورواه الطبري في \"جامع البيان\" ٣٠/ ٦٥ عن ابن وهب، عن يونس، وعمرو بن الحارث.\nورواه ابن مردويه كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٥٩ من طريق شعيب بن أبي حمزة.\nورواه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٤٩.\nخمستهم: صالح، ويونس، وعمرو، وشعيب، وعبد الرزاق، عن الزهري، عن أنس، عن عمر به.\nإلَّا أن عبد الرَّزّاق لم يذكر أنس بن مالك.\n٢ - ثابت البناني:\nرواه ابن سعد في \"الطبقات الكبرى\" ٣/ ٣٢٧ عن سليمان، عن حماد، عن ثابت به.\n٣ - حميد الطَّويل:\nرواه أبو بكر بن أبي شيبة في \"المصنف\" ١٠/ ٢٤٤ (٣٠٦٠٧)، والحاكم في \"المستدرك\" ٢/ ٩٥٥ كتاب التفسير، وعنه البيهقي في \"شعب الإيمان\" ٢/ ٤٢٤ من طريق إبراهيم التَّيْميّ.\nكلاهما: ابن أبي شيبة، والتيمي، عن يزيد بن هارون، عن حميد به.\nوإسناد ابن أبي شيبة صحيح، ولذا قال الحاكم بعد إخراجه: هذا صحيح على شرط الشيخين ولم يخرجاه.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٥٣: وهذا إسناد صحيح، وقد رواه غير واحد عن أنس به.\nقلت: والأثر أخرجه أَيضًا سعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن الأنباري في \"المصاحف\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٢.\nورواه الخَطيب في \"تاريخ بغداد\" ١١/ ٤٦٥، والطبراني في \"مسند الشاميين\" كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٥٩ ولم أجده.","vol":"28","page":447},{"text":"<span data-type=\"title\" id=toc-6230>٣٢ </span>- ﴿مَتَاعًا لَكُمْ﴾ يعني: الفاكهة (١)، ﴿وَلِأَنْعَامِكُمْ﴾ يعني: العُشْب (٢).\n\n<span data-type=\"title\" id=toc-6231>٣٣ </span>- قوله تعالى: ﴿فَإِذَا جَاءَتِ الصَّاخَّةُ﴾\nيعني: صيحة القيامة (٣)، سميت بذلك لأنها تَصخّ الأسماع، أي: تبالغ في إسماعها حتَّى كادت تَصمُّها (٤).\n\n<span data-type=\"title\" id=toc-6232>٣٤ </span>- ﴿يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ (٣٤) وَأُمِّهِ وَأَبِيهِ <span data-type=\"title\" id=toc-6233>(٣٥) </span>وَصَاحِبَتِهِ وَبَنِيهِ <span data-type=\"title\" id=toc-6234>(٣٦)﴾</span>\nلا يلتفت إلى واحد منهم لشغله بنفسه (٥).\n_________\n(١) قاله الحسن، والسدي: الحسن: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦١، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٣٩، ولم ينسبه.\nالسدي: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٢، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٣٩، ولم ينسبه.\n(٢) قاله الحسن، والسدي:\nالحسن: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦١، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٣٩، والخازن في \"لباب التأويل\" ٤/ ٣٩٦، ولم ينسباه.\nالسدي: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٢، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٣٩، والخازن في \"لباب التأويل\" ٤/ ٣٩٦، ولم ينسباه.\n(٣) قاله ابن عباس: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٨، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٥)، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٦١، وذكره ابن فورك [٢٠٥/ ب] والقشيري في \"لطائف الإشارات\" (ص ٦٩٠).\n(٤) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٥)، والزجاج في \"معاني القرآن\" ٥/ ٢٨٧، والواحدي في \"الوسيط\" ٤/ ٤٢٤، والراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٢٧٦)، وابن منظور في \"لسان العرب\" ٣/ ٣٣.\n(٥) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٩، والواحدي في \"الوسيط\" =","vol":"28","page":448},{"text":"وقيل: حذارًا (١) من مطالبتهم إياه بما بينهم وبينه من التبعات والمظالم (٢).\nوقيل: لعلمه بأنهم لا ينفعونه، ولا يغنون عنه من الله شيئًا (٣).\n[٣٣٥٨] سمعت محمَّد بن الحسين السلمي (٤) يقول: سمعت منصور بن عبد الله (٥) يقول: سمعت عبد الله بن طاهر الأبهري (٦) يقول في هذِه الآية: يفر منهم إذا ظهر له عجزهم وقلة حيلتهم إلى من يملك كشف تلك الكروب والهموم عنه، ولو ظهر له ذلك في الدنيا لما اعتمد على (٧) سوى ربه، الذي لا يعجزه شيء، وتمكن من فسحة التوكل واستراح في (٨) ظل التفويض (٩).\n_________\n= ٤/ ٤٢٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٣٩، وابن الجوزي في \"زاد المسير\" ٩/ ٣٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٢.\n(١) في (س): حذرًا.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ٦١، والنحاس في \"إعراب القرآن\" ٥/ ١٥٤، والماوردي في \"النكت والعيون\" ٦/ ٢٠٩، والزمخشري في \"الكشاف\" ٦/ ٣١٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٠.\n(٣) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٦٢، والزمخشري في \"الكشاف\" ٦/ ٣١٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٣.\n(٤) أبو عبد الرَّحْمَن السلمي تكلموا فيه، وليس بعمدة.\n(٥) أبو نصر الأَصْبهانِيّ، لم يذكر بجرح أو تعديل.\n(٦) أبو بكر الطَّائيّ، لم يذكر بجرح أو تعديل.\n(٧) من (س).\n(٨) في (س): إلى.\n(٩) [٣٣٥٨] الحكم على الإسناد:\nضعيف، شيخ المصنف، متكلم فيه منصور لم يذكر بجرح أو تعديل. =","vol":"28","page":449},{"text":"[٣٣٥٩] وأخبرنا ابن فنجويه (١)، قال: حَدَّثَنَا مخلد بن جعفر (٢)، قال: حَدَّثَنَا الحسن (٣) بن علوية (٤)، قال: حَدَّثَنَا إسماعيل بن عيسى (٥)، قال: حَدَّثَنَا إسحاق بن بشر (٦)، قال: أخبرني شيخ (٧) لنا، عن سعيد بن أبي عروبة (٨)، عن قتادة (٩)، عن الحسن (١٠) قال: أول من يفر يوم القيامة من أَبيه: إبراهيم -﵇-، وأول من يفر من أمه: محمَّد - ﷺ -، وأول من يفر من ابنه: نوح -﵇-، وأول من يفر من أخيه: هابيل بن آدم، وأول من يفر من صاحبته: نوح، ثم لوط ﵉، ثم تلا هذِه الآية: ﴿يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ (٣٤) وَأُمِّهِ وَأَبِيهِ (٣٥) وَصَاحِبَتِهِ وَبَنِيهِ (٣٦)﴾ قال: فيرون أن هذِه الآية نزلت فيهم،\n_________\n= التخريج:\nذكره السلمي في \"حقائق التفسير\" [٣٥٩/ أ] والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٣.\n(١) ثِقَة صدوق، كثير الرواية للمناكير.\n(٢) اختلط بعد أن كان أمره مستقيمًا.\n(٣) في الأصل: حصن، وما أثبته من (س) وكتب التراجم والرجال.\n(٤) أبو محمَّد البغدادي القطَّان، ثِقَة.\n(٥) ضعفه الأَزدِيّ وصححه غيره.\n(٦) كذاب.\n(٧) لم أجده.\n(٨) ثِقَة حافظ، كثير التدليس واختلط وكان من أثبت النَّاس في قتادة.\n(٩) ابن دعامة السدوسي، ثِقَة ثبت.\n(١٠) البَصْرِيّ، ثِقَة فقيه كان يرسل كثيرًا ويدلس.","vol":"28","page":450},{"text":"والله أعلم (١).\n[٣٣٦٠] وأخبرنا أبو بكر محمَّد بن أَحْمد بن عبدوس (٢)، قال: أخبرنا أبو بكر محمَّد بن حمدون بن خالد (٣)، قال: حَدَّثَنَا أبو حنيفة محمَّد بن عمر بن عمرو (٤)، قال: حَدَّثَنَا أبي (٥)، قال: حَدَّثَنَا خُليد بن دعلج (٦)، عن قتادة (٧) في قول الله تعالى: ﴿يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ﴾ قال: يفر هابيل من قابيل، ﴿وَأُمِّهِ وَأَبِيهِ﴾ قال: يفر النَّبِيّ -ﷺ- من أمه، وإبراهيم -﵇- من أَبيه، ﴿وَصَاحِبَتِهِ وَبَنِيهِ﴾ قال: لوط -﵇- من صاحبته، ونوح -﵇- من ابنه (٨).\n_________\n(١) [٣٣٥٩] الحكم على الإسناد:\nضعيف جدًّا.\nإسحاق بن بشر، كذاب، وشيخه مجهول، ومخلد اختلط وإسماعيل، مختلف فيه.\nالتخريج:\nأخرجه ابن عساكر في \"تاريخ دمشق\" ٦٤/ ٨، وذكره الزمخشري في \"الكشاف\" ٦/ ٣١٩، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ٣٥، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٤ مختصرًا، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٣، ونظام الدين النَّيْسَابُورِيّ في \"غرائب القرآن\" ٦/ ٤٤٩ ولم ينسبه، والألوسي في \"روح المعاني\" ١٦/ ٨٥.\n(٢) محدث مرو، أحد الأئمة الأعلام.\n(٣) أبو بكر النَّيْسَابُورِيّ، حافظ ثبت.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) ضعيف.\n(٧) ابن دعامة السدوسي، ثِقَة ثبت.\n(٨) [٣٣٦٠] الحكم على الإسناد:\nضعيف، فيه محمَّد بن عمر وأبوه، لم أجدهما، وشيخ المصنف لم يذكر بجرح أو تعديل وخليد ضعيف. =","vol":"28","page":451},{"text":"<span data-type=\"title\" id=toc-6235>٣٧ </span>- ﴿لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ﴾ يشغله عن شأن غيره (١).\nقال خفّاف:\nستُغْنيك حربُ بني مالك ... عن الفُحْش والجهل في المحفل (٢)\nقال الفراء: وقرأ بعض القراء، وهو ابن محيصن: (يعنيه) بالعين غير معجمة، وهو شاذ (٣).\n[٣٣٦١] أخبرنا الحسين بن محمَّد بن عبد الله (٤)، قال: حَدَّثَنَا عبد الله بن عبد الرَّحْمَن (٥)، قال: حَدَّثَنَا محمَّد بن عبد العزيز (٦)،\n_________\n= التخريج:\nذكره السمعاني في \"تفسير القرآن\" ٦/ ١٦٢ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٣ عن ابن عباس، والخازن في \"لباب التأويل\" ٤/ ٣٩٦، وابن الجوزي في \"زاد المسير\" ٩/ ٣٥، والألوسي في \"روح المعاني\" ١٦/ ٨٥ عن ابن عباس.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٨٣، والطبري في \"جامع البيان\" ٣٠/ ٦١، والزجاج في \"معاني القرآن\" ٥/ ٢٨٧، والنحاس في \"إعراب القرآن\" ٥/ ١٥٤، والماوردي في \"النكت والعيون\" ٦/ ٢٠٩.\n(٢) ذكره الرَّازيّ في \"مفاتيح الغيب\" ٣١/ ٦٤، والقرطبي ١٩/ ٢٢٣.\n(٣) في \"معاني القرآن\" ٣/ ٢٣٨.\nوانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٦٩)، \"المحتسب\" لابن جني ٢/ ٣٥٣، \"إعراب الشواذ\" للعكبري ٢/ ٦٨٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٨٩ - ٥٩٠.\n(٤) ابن فنجويه، ثِقَة صدوق، كثير الرواية للمناكير.\n(٥) عبد الله بن عبد الرَّحْمَن: لم أجده.\n(٦) محمَّد بن عبد العزيز: لم أجده.","vol":"28","page":452},{"text":"قال: حَدَّثَنَا ابن أبي أُويس (١)، قال: حَدَّثَنَا أبي (٢)، عن محمَّد بن أبي عياش (٣)، عن عطاء بن يسار (٤)، عن سودة - ﵂ - (٥)، عن النَّبِيّ -ﷺ- قالت: قال رسول الله - ﷺ -: \"يُبعث النَّاس حُفاة عُراة غُرْلا بُهما، قد ألجمهم العرق، وبلغ شحوم الآذان\"، فقلت: يَا رسول الله، واسوأتاه؟ ينظر بعضنا إلى بعض؟ فقال: \"قد شغل النَّاس، لكل امرئ منهم يومئذ شأن يغنيه\" (٦).\n_________\n(١) إسماعيل بن عبد الله، صدوق أخطأ في أحاديث من حفظه.\n(٢) عبد الله بن عبد الله بن أويس، صدوق يهم.\n(٣) محمَّد بن أبي موسى ويقال: ابن أبي عياش، روى عنه عبد الحميد بن سليمان، وأبو أويس، ذكره البُخَارِيّ وابن أبي حاتم ولم يذكرا فيه جرحًا أو تعديلًا، إلَّا أن ابن حبان ذكره في \"الثِّقات\".\nانظر \"التاريخ الكبير\" للبخاري ١/ ٢٣٦، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٨٤، \"الثِّقات\" لابن حبان ٧/ ٤٢٦.\n(٤) الهلالي، مولى ميمونة، ثِقَة.\n(٥) أم المُؤْمنين.\n(٦) [٣٣٦١] الحكم على الإسناد:\nفيه عبد الله بن عبد الرَّحْمَن، ومحمَّد بن عبد العزيز، لم أجدهما، ومحمَّد بن أبي عياش لم يوثقه سوى ابن حبان، إلَّا أن الحديث حسن بشواهده.\nالتخريج:\nرواه البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٤٠ عن المصنف.\nورواه الطَّبْرَانِيّ في \"المعجم الكبير\" ٢٤/ ٣٤ (٩١) عن الأسفاطي.\nورواه الحاكم في \"المستدرك\" ٢/ ٥٥٩، وعنه الواحدي في \"الوسيط\" ٤/ ٤٢٥ من طريق إسماعيل بن إسحاق.\nكلاهما: (الأسفاطي، وإسماعيل بن إسحاق)، عن إسماعيل بن أبي أويس، عن =","vol":"28","page":453},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أَبيه، عن محمَّد بن أبي عياش، عن عطاء بن يسار، عن سودة به.\nورواه ابن مردويه والبيهقي كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٣.\nوالحديث قال فيه المنذري في \"الترغيب والترهيب\" ٤/ ٣٨٥: رواته ثقات.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٥٥: هذا حديث غريب من هذا الوجه جدًّا.\nوقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٣٣٢: رجاله رجال الصحيح غير محمَّد ابن أبي عياش وهو ثِقَة.\nومن قبلهم قال الحاكم: هذا حديث صحيح على شرط مسلم، ولم يخرجاه بهذا اللفظ.\nولحديث سودة شواهد عدة:\nمنها حديث عائشة، وابن عباس، وأم سلمة، وعبد الله بن عمرو بن العاص.\n١ - حديث عائشة:\nرواه مسلم، كتاب الجنة وصفة نعيمها وأهلها، باب فناء الدنيا (٢٨٥٩)، وأَحمد عن يحيى القطَّان ٩/ ٣١٢.\nورواه البُخَارِيّ كتاب الرقاق، باب كيف الحشر (٦٥٢٧)، والنَّسائيّ في \"السنن الكبرى\" (٢٤٣١٩)، ٦/ ٣٨٥ (١١٣٠٤) من طريق خالد بن حريث.\nورواه مسلم، كتاب الجنة وصفة نعيمها، باب فناء الدنيا (٢٨٥٩)، وابن ماجه كتاب الزهد، باب ذكر البعث (٤٢٧٦) من طريق أبي خالد الأحمر.\nثلاثتهم: يحيى القطَّان، وخالد بن حريث، وأبي خالد الأحمر، عن حاتم بن أبي صغيرة.\nورواه النَّسائيّ في \"السنن الكبرى\" ١/ ٦٦٧ (٢٢١١) من طريق أبي يونس القشيري.\nوهما: حاتم، والقشيري، عن ابن أبي مليكة، عن القاسم بن محمَّد، عن عائشة به.\nورواه ابن مردويه كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٦٣.\n٢ - حديث عبد الله بن عمرو بن العاص:\nرواه الطَّبْرَانِيّ في \"مسند الشاميين\" ١/ ٧٥ بإسناد ضعيف. =","vol":"28","page":454},{"text":"<span data-type=\"title\" id=toc-6236>٣٨ </span>- قوله ﷿: ﴿وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ﴾\nمشرقة مبيضة (١)، يقال: أسفر الصبح إذا أضاء (٢).\n\n<span data-type=\"title\" id=toc-6237>٣٩ </span>- ﴿ضَاحِكَةٌ مُسْتَبْشِرَةٌ﴾ فرحة (٣).\n[٣٣٦٢] أخبرنا أبو القاسم الحبيبي (٤)، قال: حَدَّثَنَا أبو علي الحسن بن أَحْمد الفاميّ (٥)، قال: حَدَّثَنَا أَحْمد بن الحسن بن عبد الجبار (٦)، قال: حَدَّثَنَا يحيى بن معين (٧)، قال: أخبرنا أشعث\n_________\n= ٣ - حديث عبد الله بن عباس:\nرواه البُخَارِيّ كتاب الرقاق، باب كيف الحشر (٦٥٢٤)، (٦٥٢٦)، كتاب: أحاديث الأنبياء، باب ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ﴾ (٤٦٢٩)، كتاب التفسير، باب ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ﴾ (٤٧٤٠)، كتاب التفسير، باب ﴿كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ﴾، كتاب أحاديث الأنبياء، باب ﴿وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى﴾ (٣٣٤٩).\nورواه مسلم كتاب: الجنة وصفة نعيمها، باب: فناء الدنيا (٢٨٦٠).\n٤ - حديث أم سلمة: وسيخرجه المصنف قريبًا في سورة التكوير.\n(١) قاله ابن عباس. ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٩، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٢، وابنْ أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٣، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٧، والماوردي في \"النكت والعيون\" ٦/ ٢٠٩.\n(٢) انظر: \"الصحاح\" للجوهري ٢/ ٦٨٦، وابن منظور في \"لسان العرب\" ٤/ ٣٦٩.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٤٢٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٣، وابن الجوزي في \"زاد المسير\" ٩/ ٣٦، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٤.\n(٤) الحسن بن محمَّد بن حبيب، قيل: كذبه الحاكم.\n(٥) في (س): القاضي.\nأبو علي المؤذن يعرف بالمالكي، ثِقَة.\n(٦) أبو عبد الله الصوفي، ثِقَة.\n(٧) أبو زكريا البغدادي، ثِقَة حافظ مشهور، إمام الجرح والتعديل.","vol":"28","page":455},{"text":"ابن إسحاق (١)، عن شمر (٢) بن عطية، عن عطاء (٣) في قول الله -﷿-: ﴿وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ (٣٨)﴾ [عبس: ٣٨] قال: من طول ما اغبرت في سبيل الله -﷿- (٤).\n\n<span data-type=\"title\" id=toc-6238>٤٠ </span>- ﴿وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ﴾ غبار (٥).\nذُكر أن البهائم التي يصيّرها الله ترابًا بعد القضاء بينها (٦)، يحول ذلك التُّراب غبرة في وجوه الكفرة (٧).\n\n<span data-type=\"title\" id=toc-6239>٤١ </span>- ﴿تَرْهَقُهَا قَتَرَةٌ﴾ ظلمة، وكآبة، وكسوف، وسواد (٨).\n_________\n(١) في الأصل: إسحاق بن الأشعث، وهو ابن سعد بن مالك صدوق.\n(٢) في الأصل: شهر. وما أثبته من (س)، وهو: صدوق.\n(٣) الخُرَاسَانِيّ، يهم كثيرًا ويرسل ويدلس.\n(٤) [٣٣٦٢] الحكم على الإسناد:\nضعيف؛ فيه الحبيبي: تكلم فيه الحاكم.\nالتخريج:\nرواه أبو نعيم في \"حلية الأولياء\" ٥/ ٢٠٠ من طريق أبي نصر التمار، عن المعافى ابن عمران عن ضرار بن عمرو المطلبي، عن عطاء بن ميسرة الخُرَاسَانِيّ من قوله.\nوذكره الزمخشري في \"الكشاف\" ٦/ ٣١٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٤، والخازن في \"لباب التأويل\" ٤/ ٣٩٦.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ٦٣، والماوردي في \"الجامع لأحكام القرآن\" ٦/ ٢٠٩، والزمخشري في \"الكشاف\" ٦/ ٣١٩، وابن الجوزي في \"زاد المسير\" ٩/ ٣٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٤.\n(٦) في الأصل: بينهما، وما أثبته من (س)، وهو الصحيح لغة.\n(٧) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٥٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٤.\n(٨) قاله ابن عباس، وعطاء: =","vol":"28","page":456},{"text":"قال ابن عباس - ﵄ -: تغشاها ذلة (١).\nقال ابن زيد: الفرق بين الغبرة والقترة: أن القترة (٢): ما ارتفع من الغبار فيلحق بالسماء، والغبرة (٣)، ما كان أسفل في الأرض (٤) (٥).\n\n<span data-type=\"title\" id=toc-6240>٤٢ </span>- ﴿أُولَئِكَ﴾ الذين يصنع بهم هذا (٦) ﴿هُمُ الْكَفَرَةُ الْفَجَرَةُ﴾.\n_________\n= ابن عباس: أخرجه ابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٣، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٧، ولم ينسبه.\nعطاء: ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٨٧ ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢١٠.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٣، وابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٠٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٠.\n(٢) في (س): الغبرة.\n(٣) في (س): القترة.\n(٤) في (س): من أسفل الأرض.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٥٤ مختصرًا، والماوردي في \"النكت والعيون\" ٦/ ٢١٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٤.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٤٠، \"لباب التأويل\" للخازن ٤/ ٣٩٦.","vol":"28","page":457},{"text":"<span data-type=\"title\" id=toc-6241>٨١ - سُورَة التَّكْوِيرِ</span>","vol":"28","page":459},{"text":"سورة التكوير\nمكية (١)، وهي تسع وعشرون آية، ومائة وأربع كلمات، وخمسمائة وثلاثون (٢) حرفًا (٣).\n[٣٣٦٣] أخبرنا الشيخ الإِمام أبو الحسن محمَّد بن عليّ بن سهل الماسرجسي (٤) إملاءً، قال: حَدَّثَنَا أبو الوفاء المؤمل (٥) بن الحسن بن\n_________\n(١) قاله: ابن عباس، وعائشة، وابن الزُّبير:\nابن عباس: أخرج ابن الضُّرَيس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٤، والبيهقي في \"دلائل النبوة\" ٧/ ٣٤٢ - ٣٤٣ عن ابن عباس ﵄ قال: نزلت سورة: ﴿إِذَا الشَّمْسُ كُوِّرَتْ (١)﴾ [التكوير: ١] بمكة.\nابن الزُّبير: أخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٤، عن ابن الزُّبير مثله.\nعائشة: أخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٤ عن عائشة مثله.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٤١، والبقاعي في \"مصاعد النظر\" (ص ١٦٠) الإجماع على مكيتها.\n(٢) كذا، وكتب الناسخ فوقها (وأربع مائة وأربعة وثلاثون حرفًا)، وفي (س): وثلاث وعشرون حرفًا.\n(٣) انظر: \"الكشف عن وجوه القراءات\" لمكى ٢/ ٣٦٣ وفيه: وخمسمائة وثلاثة وعشرون حرفًا، \"البيان في عد آي القرآن\" للداني (ص ٢٦٥)، \"القول الوجيز\" للمخللاتي (ص ٣٣٩).\n(٤) لم يذكر بجرح أو تعديل.\n(٥) في الأصل: الموصلي، وما أثبته من (س)، وهو: محدث متقن.","vol":"28","page":461},{"text":"عيسى الماسرجسي، قال: حَدَّثَنَا أَحْمد (١) بن منصور، هو الرَّماديّ قال: حَدَّثَنَا إبراهيم بن خالد (٢)، قال: حَدَّثَنَا عبد الله بن بحير (٣) القصاص (٤)، قال: سمعت عبد الرَّحْمَن بن يزيد الصَّنْعانِيّ (٥) يقول: سمعت ابن عمر - ﵁ - يقول: قال رسول الله - ﷺ -: \"من أحب أن ينظر إلى يوم القيامة فليقرأ: ﴿إِذَا الشَّمْسُ كُوِّرَتْ (١)﴾ [التكوير: ١] (٦).\n_________\n(١) في الأصل: حسن، وما أثبته من (س)، وهو أبو بكر البغدادي، ثِقَة حافظ.\n(٢) الصَّنْعانِيّ المؤذن، ثِقَة.\n(٣) في الأصل، (س): أَحْمد، وما أثبته من (س).\n(٤) عبد الله بن بحير بن ريسان المرادي، أبو وائل القاص، اليماني الصَّنْعانِيّ قال ابن حجر: وثقه ابن معين، واضطرب فيه كلام ابن حبان.\nانظر: \"الثِّقات\" لابن حبان ٧/ ٢٢، \"تقريب التهذيب\" لابن حجر (٣٢٢٢).\n(٥) عبد الرَّحْمَن بن يزيد اليماني، أبو محمَّد الصَّنْعانِيّ، القاص، الأبناوي، ذكره ابن حبان في \"الثِّقات\" قال ابن حجر: صدوق.\n\"الثِّقات\" لابن حبان ٥/ ١١٥، \"تهذيب الكمال\" للمزي ١٦/ ١٨، \"تقريب التهذيب\" لابن حجر (٤٠٤٥).\n(٦) [٣٣٦٣] الحكم على الإسناد:\nرجاله ثقات خلا: شيخ المصنف، لم يذكر بجرح أو تعديل، وعبد الرَّحْمَن بن يزيد، صدوق.\nالتخريج:\nالحديث يرويه عبد الله بن أَحْمد، عن عبد الرَّحْمَن بن يزيد الصَّنْعانِيّ، عن عبد الله ابن عمر مرفوعًا.\nورواه عن عبد الله بن بحير ثلاثة:\n١ - إبراهيم بن خالد:\nرواه أَحْمد في \"المسند\" ٢/ ٣٧ (٤٩٤١)، والمصنف، وعنه الواحدي في \"الوسيط\" ٤/ ٤٢٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٥، وقال محقق =","vol":"28","page":462},{"text":"[٣٣٦٤] وأخبرنا سعيد بن محمَّد (١)، قال: أخبرنا محمَّد بن مطر (٢)، قال: حَدَّثَنَا إبراهيم بن شريك (٣)، قال: حَدَّثَنَا أَحْمد بن\n_________\n= \"المسند\": إسناده حسن.\n٢ - هشام الصَّنْعانِيّ:\nرواه الحاكم في \"المستدرك\" ٢/ ٥٦٠، من طريق إبراهيم الفراء، عن هشام به، وقال: هذا حديث صحيح الإسناد، ولم يخرجاه، ووافقه الذهبي.\n٣ - عبد الرَّزّاق الصَّنْعانِيّ:\nأ- رواه أَحْمد في \"المسند\" ٢/ ٢٧ (٤٨٠٦)، ٢/ ١٠٠ (٥٧٥٥)، ٢/ ٣٦ (٤٩٣٤)، وعنه الطَّبْرَانِيّ كما في \"مجمع الزوائد\" للهيثمي ٧/ ١٣٤، وأبو نعيم في \"حلية الأولياء\" ٩/ ٢٤١ - ٢٤٢، والمزي في \"تهذيب الكمال\" ١٨/ ١٧ من طريق عبد الله بن أَحْمد، عن أَبيه.\nب- ورواه التِّرْمِذِيّ، كتاب: التفسير، باب: ومن سورة: ﴿إِذَا الشَّمْسُ كُوِّرَتْ (١)﴾ [التكوير: ١] (٣٣٣٣)، عن عباس العنبري وقال: حديث حسن غريب.\nج- ورواه الحاكم في \"المستدرك\" ٤/ ٦٢٠، من طريق إسحاق الدبري، وقال: صحيح الإسناد، ولم يخرجاه، ووافقه الذهبي.\nد- ورواه ابن أبي الدنيا في \"الأهوال\" (ص ٨١) (١٩)، عن الحسن العبدي.\nأربعتهم: أَحْمد، والعنبري، والدبري، والعبدي، عن عبد الرَّزّاق به، إلَّا أن فيه زيادة ذكر سورة الانفطار، والانشقاق.\nوالحديث أخرجه أَيضًا: ابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٤.\nوقواه ابن حجر في \"فتح الباري\" ٨/ ٦٩٥ بقوله: حديث جيد. والألباني في \"سلسلة الأحاديث الصحيحة\" ٣/ ٦٩.\n(١) أبو عثمان الزعفراني، ثِقَة صالح.\n(٢) محمَّد بن جعفر، عدل ضابط.\n(٣) إبراهيم بن شريك، الإِمام المحدث الثقة.","vol":"28","page":463},{"text":"عبد الله (١)، قال: حَدَّثَنَا سلام بن سليم (٢)، قال: حَدَّثَنَا هارون بن كثير (٣)، عن زيد بن أسلم (٤)، عن أبيه (٥)، عن أبي أُمامة الباهليّ (٦)، عن أُبيّ بن كعب قال: قال رسول الله -ﷺ-: \"من قرأ: ﴿إِذَا الشَّمْسُ كُوِّرَتْ (١)﴾ [التكوير: ١] أعاذه الله تعالى أن يفضحه حين تُنشر صحيفته\" (٧).\n_________\n(١) ابن يونس، ثِقَة حافظ.\n(٢) سلام الطَّويل: متروك.\n(٣) مجهول.\n(٤) قال ابن حجر: هو تحريف والصواب زيد بن سالم، جهله أبو حاتم.\n(٥) قال الذهبي: زيد عن أَبيه نكرة.\n(٦) صحابي مشهور.\n(٧) [٣٣٦٤] الحكم على الإسناد:\nضعيف جدًّا؛ سلام متروك، وهارون مجهول، وزيد عن أَبيه نكرة. =","vol":"28","page":464},{"text":"قوله -﷿ -: ﴿بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6242>١ </span>- ﴿إِذَا الشَّمْسُ كُوِّرَتْ﴾\nقال علي بن أبي طلحة، عن ابن عباس - ﵄ -: أظلمت (١).\nوروى عطية عنه: ذهبت (٢).\nوقال مجاهد: اضمحلت (٣).\nوقال قتادة: ذهب ضوؤها (٤).\nوقال سعيد بن جبير: غُوّرت، وهي بالفارسية: كوريكود (٥).\n_________\n= التخريج:\nالحديث تقدم مرارًا.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٤، وابن المنذر، وابن أبي حاتم، والبيهقي في \"البعث والنشور\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٤، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٥٥، والماوردي في \"النكت والعيون\" ٦/ ٢١١.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٥/ ٦٤، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٥، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٥٧.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٦، والطبري في \"جامع البيان\" ٣٥/ ٦٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١١، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٤ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٥.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٩، وأخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٥٠، والطبري في \"جامع البيان\" ٣٥/ ٦٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٦ لعبد بن حميد، وابن أبي حاتم أَيضًا.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٥/ ٦٤، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١١، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٥.","vol":"28","page":465},{"text":"وقال أبو صالح: نُكِست (١).\nوعنه أَيضًا: أُلقيت (٢). يقال: طعنه فكوّره: أي: ألقاه (٣).\nوقال ربيع بن خثيم: رُمي بها (٤).\nوأصل التكوير في كلام العرب: جمع بعض شيء إلى شيء، كتكوير العمامة وهو: لفها على الرأس، وتكوير الكاره من الثياب، وهو: جمع بعضها إلى بعض ولفها (٥)، فمعنى قوله: ﴿إِذَا الشَّمْسُ\n_________\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٦، والطبري في \"جامع البيان\" ٣٠/ ٦٤، وذكره المارودي في \"النكت والعيون\" ٦/ ٢١١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٥، وأبو حيان في \"البحر المحيط\" ٨/ ٤٢٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٤، وذكره الزمخشري في \"الكشاف\" ٦/ ٣٢٠، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٦، ونظام الدين النَّيْسَابُورِيّ في \"غرائب القرآن\" ٦/ ٤٥٢، ولم ينسبوه، وابن كثير في \"تفسير القرآن العظيم\" ٤/ ٢٥٧.\n(٣) عن الأصمعيّ.\nانظر: \"الصحاح\" للجوهري ٢/ ٨١٠، \"مفردات ألفاظ القرآن\" للراغب الأَصْبهانِيّ (ص ٧٢٩)، \"تهذيب اللغة\" للأزهري ١٠/ ٣٤٦، \"لسان العرب\" لابن منظور ٥/ ١٥٦ (كور).\n(٤) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٥٠ - ٣٥١، والطبري في \"جامع البيان\" ٣٥/ ٦٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٦ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أَيضًا، وذكره ابن فورك [٢٠٦/أ].\nقال الطبري في \"جامع البيان\" ٣٥/ ٦٤ بعد أن ساق تلك الأقوال مرجحًا: والصواب من القول في ذلك عندنا: أن يقال: \"كورت\" كما قال الله جل ثناؤه.\n(٥) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٦)، والطبري في \"جامع البيان\" =","vol":"28","page":466},{"text":"كُوِّرَتْ﴾ جُمع بعضها إلى بعض، ثم لُفت فرمي بها، وإذا فعل ذلك بها ذهب ضوؤها (١).\nدليله ونظيره قوله تعالى: ﴿وَجُمِعَ الشَّمْسُ وَالْقَمَرُ﴾ <span data-type=\"title\" id=toc-6243>(٢)</span>.\n\n٢ - ﴿وَإِذَا النُّجُومُ انْكَدَرَتْ﴾\nأي: تناثرت من السماء فتساقطت على الأرض (٣).\n_________\n= ٣٠/ ٦٤ - ٦٥، والزجاج في \"معاني القرآن\" ٥/ ٢٨٩، والراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٧٢٩)، وابن منظور في \"لسان العرب\" ٥/ ١٥٦ (كور).\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٦٥، والواحدي في \"الوسيط\" ٤/ ٤٢٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٥، وابن الجوزي في \"زاد المسير\" ٩/ ٣٨.\n(٢) القيامة: ٩.\n(٣) قاله مجاهد، والضحاك، وقتادة، والربيع، وأبو صالح:\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٥ - ٥٢٦ لعبد بن حميد، وابن المنذر أَيضًا.\nالضحاك: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٥ - ٥٢٦، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٤٦، ولم ينسبه.\nقتادة: أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٥٠، والطبري في \"جامع البيان\" ٣٠/ ٦٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٥ - ٥٢٦ لعبد بن حميد، وابن أبي حاتم أَيضًا.\nالرَّبيع: أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٥١، وسعيد بن منصور، وعبد ابن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٥ - ٥٢٦.\nأبو صالح: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٥، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٤٦، ولم ينسبه.","vol":"28","page":467},{"text":"ويقال: انكدر الطائر أي: سقط عن عشه (١).\nقال العجاج: أبصر خربان فضاء فانكدر (٢)\nوانكدر القوم: إذا جاؤوا أرسالًا، حتَّى انصبوا على غيرهم (٣) قال ذو الرُّمّة:\nفانصاع جانبه الوحشي وانكَدَرت ... يُلحين لا يأتلي المطلوب والطلب (٤)\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٢٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٦، وابن الجوزي في \"زاد المسير\" ٩/ ٣٨.\n(٢) في \"ديوانه\" (ص ٥٣) يصف صقرًا، وتكملته: شاك الكلاليب إذا أهوى اطّفَرْ.\nوهو في \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٨٧، والطبري في \"جامع البيان\" ٣٠/ ٦٥، والماوردي في \"معالم التنزيل\" ٦/ ٢١٢، \"الأمالي\" لأبي على القالي ٢/ ١٧١ لكن شطر البيت: تقضي البازي إذا البازي كسر.\nوالخربان: جمع خرب بالتحريك: ذكر الحباري، وقيل: هو الحباري كلها.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣٤٩ (خرب).\n(٣) ذكره الزمخشري في \"أساس البلاغة\" (ص ٥٣٨)، والراغب الأَصْبهانِيّ في \"مفردات ألفاظ القرآن\" (ص ٧٠٤)، وابن منظور في \"لسان العرب\" ٥/ ١٣٥ (كدر).\n(٤) \"ديوانه\" (ص ٤٥).\nوانظر: \"تهذيب اللغة\" للأزهري ٣/ ٨٤، \"لسان العرب\" لابن منظور ١/ ٥٦٠.\nوالجانب الوحشي من الدابة هو: الجانب الأيمن، والجانب الإنسي هو: الجانب الأيسر، وسمي بذلك لأن الدابة لا تركب من الجانب الأيمن ولا البعير. انظر: \"لسان العرب\" لابن منظور ٦/ ٣٩٦ - ٣٧٠.","vol":"28","page":468},{"text":"وقال ابن عباس - ﵄ -: تغيرت (١).\n\n<span data-type=\"title\" id=toc-6244>٣ </span>- ﴿وَإِذَا الْجِبَالُ سُيِّرَتْ﴾ عن وجه الأرض فصارت هباء منبثا (٢).\n\n<span data-type=\"title\" id=toc-6245>٤ </span>- ﴿وَإِذَا الْعِشَارُ عُطِّلَتْ﴾\nوهي النوق الحوامل التي أتى على حملها عشرة أشهر، واحدتها: عُشراء (٣)، ثم لا يزال ذلك اسمها، حتَّى تضع لتمام سنة (٤)، وهي أنفس ما تكون عند أهلها وأعزها عليهم (٥).\n﴿عُطِّلَتْ﴾ نُسيت (٦) وأهملت، وتركها أربابها، وكانوا لازمين\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٥، وابن المنذر، وابن أبي حاتم، والبيهقي في \"البعث والنشور\"، كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١١.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ٦٥، والواحدي في \"الوسيط\" ٤/ ٤٢٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٦، والزمخشري في \"الكشاف\" ٦/ ٣٢١.\n(٣) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٦)، والطبري في \"جامع البيان\" ٣٠/ ٦٦، والزجاج في \"معاني القرآن\" ٥/ ٢٨٩، والنحاس في \"إعراب القرآن\" ٥/ ١٥٦، وابن فورك [٢٠٦/أ] والقشيري في \"لطائف الإشارات\" (ص ٦٩٢).\n(٤) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢٨٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٦، والزمخشري في \"الكشاف\" ٦/ ٣٢١، وابن الجوزي في \"زاد المسير\" ٩/ ٣٨.\n(٥) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٢، والواحدي في \"الوسيط\" ٤/ ٤٢٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٦.\n(٦) في (س): سبيت.","vol":"28","page":469},{"text":"لأذنابها، فلم تُركب، ولم تحلب، ولم يكن في الدنيا مال أعجب إليهم منها لإتيان ما يشغلهم عنها (١).\n\n<span data-type=\"title\" id=toc-6246>٥ </span>- ﴿وَإِذَا الْوُحُوشُ حُشِرَتْ﴾\n[٣٣٦٥] أخبرنا عبد الخالق بن عليّ (٢)، قال: أخبرنا أبو بكر بن خنب (٣)، قال: حَدَّثَنَا أبو العباس البرتي (٤)، قال: حَدَّثَنَا أبو نعيم (٥)، قال: حَدَّثَنَا سفيان (٦)، عن أَبيه (٧)، عن عكرمة (٨)، عن ابن عباس: ﴿وَإِذَا الْوُحُوشُ حُشِرَتْ﴾ قال: حشرها: موتها (٩)، وقال ابن عباس\n_________\n(١) قاله أبي بن كعب، ومجاهد، والحسن، وقتادة، والربيع: أُبي بن كعب ومجاهد والحسن: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٦، وذكره الواحدي في \"الوسيط\" ٤/ ٤٢٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٦، ولم ينسباه.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٦ لعبد بن حميد، وابن أبي حاتم أَيضًا.\nالرَّبيع: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٦ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أَيضًا.\n(٢) أبو القاسم النَّيْسَابُورِيّ، ثِقَة.\n(٣) في (س): حبيب. وهو محمَّد بن أَحْمد بن خنب: صدوق، لا بأس به.\n(٤) في الأصل، (س): البرقي، هو أَحْمد بن محمَّد بن عيسى، ثِقَة حافظ.\n(٥) الفضل بن دكين، ثِقَة ثبت.\n(٦) الثَّوريّ، ثِقَة حافظ إمام حجة، كان ربما دلس.\n(٧) سعيد بن مسروق، ثِقَة.\n(٨) البربري، ثِقَة ثبت عالم بالتفسير.\n(٩) [٣٣٦٥] الحكم على الإسناد:\nرجاله ثقات، سوى ابن خنب صدوق لا بأس به.\nالتخريج: =","vol":"28","page":470},{"text":"- ﵄ -: حَشْر كل شيء: الموت، غير الجن والإنس فإنهما يوقفان يوم القيامة (١).\nوقال أُبيّ بن كعب - ﵁ -: ﴿وَإِذَا الْوُحُوشُ حُشِرَتْ﴾: أي: اختلطت (٢)\nقال قتادة: جُمعت (٣).\n_________\n= رواه الفراء في \"معاني القرآن\" ٣/ ٢٣٩ عن سلام، عن سعيد بن مسروق، عن عكرمة ووقفه على عكرمة، والمصنف من طريق سفيان بن سعيد.\nكلاهما: سلام، وسفيان، عن سعيد بن مسروق.\nورواه الطبري في \"جامع البيان\" ٣٠/ ٦٧، والحاكم في \"المستدرك\" ٢/ ٥٦٠ من طريق عباد بن العوام، عن حصين بن عبد الرَّحْمَن، كلاهما: سعيد، وحصين، عن عكرمة به، غير أنَّه اختلف فيه، فتارة يروي من قول عكرمة، وتارة عن عكرمة، عن ابن عباس.\nوالأثر أخرجه أَيضًا: الفريابي، وسعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٦، وذكره ابن فورك [٢٠٦/ أ].\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٦ للفريابي، وسعيد بن منصور، وعبد بن حميد، وابن المنذر أَيضًا، والحاكم في \"المستدرك\" ٢/ ٥٦٠ وصححه ووافقه الذهبي، وذكره الواحدي في \"الوسيط\" ٤/ ٤٢٨.\n(٢) أخرجه ابن أبي الدنيا في \"الأهوال\" (ص ٨٥) (٢٣)، وفيه: انطلقت، والطبري في \"جامع البيان\" ٣٥/ ٦٧، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٦ لعبد بن حميد، وابن أبي حاتم أَيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٥٦.","vol":"28","page":471},{"text":"وقيل: بُعثت ليقضي الله تعالى بينها (١).\n\n<span data-type=\"title\" id=toc-6247>٦ </span>- ﴿وَإِذَا الْبِحَارُ سُجِّرَتْ﴾\nقرأ أهل مكة، والبصرة: بالتخفيف (٢) وغيرهم: بالتشديد (٣) واختلفوا في معناه: فقال ابن زيد (٤)، وشمر ابن عطية (٥)\n_________\n(١) قاله السدي. كره الماوردي في \"النكت والعيون\" ٦/ ٢١٣، والزمخشري في \"الكشاف\" ٦/ ٣٢١، ولم ينسبه. ال الطبري في \"جامع البيان\" ٣٠/ ٦٧ مرجحًا: وأولى الأقوال في ذلك بالصواب قول من قال: معنى حشرت: جمعت فأُميتت؛ لأن المعروف في كلام العرب من معنى الحشر: الجمع، ومنه قول الله تعالى: ﴿وَالطَّيْرَ مَحْشُوَرةً﴾ يعني: مجموعة، وقوله: ﴿فَحَشَرَ فَنَادَى﴾ وإنما يحمل تأويل القرآن على الأغلب الظاهر من تأويله لا على الأنكر المجهول.\n(٢) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٣٩٧)، \"التذكرة\" لابن غلبون ٢/ ٦١٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٣.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٣٩٧)، \"التذكرة\" لابن غلبون ٢/ ٦١٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٣.\nوتوجيه القراءة: أن الحجة لمن خفف: أنَّه أراد به: مُلئت مرة واحدة، والحجة لمن شدد: أنَّه أراد: أنها تفتح، فيفضي بعضها إلى بعض، فتصير بحرًا واحدًا.\nانظر: \"الحجة\" لابن خالويه (ص ٣٦٣)، \"الحجة\" لابن زنجلة (ص ٧٥٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٨، وذكره القشيري في \"لطائف الإشارات\" (ص ٦٩٣) ولم ينسبه، والقرطبي ١٩/ ٢٢٨.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٧ لعبد بن حميد، وابن المنذر أَيضًا، وذكره القشيري في \"لطائف الإشارات\" (ص ٦٩٣) ولم ينسبه، والقرطبي ١٩/ ٢٢٨.","vol":"28","page":472},{"text":"وسفيان (١)، ووهب (٢): أوقدت فصارت نارًا.\nقال ابن عباس - ﵄ -: يُكور الله تعالى الشَّمس، والقمر، والنجوم في البحر، فيبعث عليها (٣) ريحًا دبورًا فتنفخه حتَّى يصير نارًا (٤).\nوقال مجاهد (٥)، ومقاتل (٦)، والضَّحَاك (٧): يعني فَجّر بعضها في بعض، العذب والملح، فصارت البحور كلها بحرًا واحدًا.\nوقال الكلبي: مُلئت (٨).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٨، والقشيري في \"لطائف الإشارات\" (٦٩٣) ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤١ - ٤٤٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٨.\n(٢) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٥٠، والقشيري في \"لطائف الإشارات\" (٦٩٣) ولم ينسبه، وابن عطية ٥/ ٤٤٢، والقرطبي ١٩/ ٢٢٨.\n(٣) في (س): عليه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٨، وابن أبي الدنيا في \"الأهوال\"، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٥، وأبو الشيخ في \"العظمة\" ٤/ ١١٦٢، وذكره الواحدي في \"الوسيط\" ٤/ ٤٢٨.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٩، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٦ - ٣٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٨، والخازن في \"لباب التأويل\" ٤/ ٣٩٧، ولم ينسبه.\n(٦) في \"تفسيره\" (ص ٦٠١)، وذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٩، ولم ينسبه، والبغوي ٨/ ٣٤٦ - ٣٤٧، والخازن في \"لباب التأويل\" ٤/ ٣٩٧، ولم ينسبه.\n(٧) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٣٩ ولم ينسبه، وأخرجه الطبري في \"الجامع لأحكام القرآن\" ٣٠/ ٦٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٣، والقرطبي في ١٩/ ٢٢٨، والخازن في \"لباب التأويل\" ٤/ ٣٩٧، ولم ينسبه.\n(٨) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٥٠، والطبري في \"جامع البيان\" =","vol":"28","page":473},{"text":"وقال ربيع بن خثيم: فاضت (١).\nوقال الحسن: يبست (٢).\nوقال قتادة: ذهب ماؤها فلم يبق فيها قطرة (٣).\nوقيل: صارت مياهها بحرًا واحدًا من الحميم لأهل النَّار (٤) (٥).\n[٣٣٦٦] وأخبرنا الفقيه عقيل بن محمَّد بن أَحْمد (٦)، أن أَبا الفرج\n_________\n= ٣٠/ ٦٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩٠، والنحاس في \"إعراب القرآن\" ٥/ ١٥٦ - ١٥٧، ولم ينسباه، وابن فورك [٢٠٦/ أ].\n(١) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٥٠ - ٣٥١، والطبري في \"جامع البيان\" ٣٠/ ٦٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٦ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أَيضًا، وذكره ابن فورك [٢٠٦/ أ].\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٦٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤١.\n(٣) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٥٠، والطبري في \"جامع البيان\" ٣٠/ ٦٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٦ لعبد بن حميد، وابن أبي حاتم أَيضًا، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٤٧.\n(٤) قاله ابن عيسى: ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩٠ ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢١٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٨.\n(٥) قال الطبري في \"جامع البيان\" ٣٠/ ٦٨ مرجحًا: وأولى الأقوال في ذلك بالصواب: قول من قال: معنى ذلك: ملئت حتَّى فاضت فانفجرت وسالت كما وصفها الله به في الموضع الآخر فقال: ﴿وَإِذَا الْبِحَارُ فُجِّرَتْ﴾.\n(٦) لم أجده.","vol":"28","page":474},{"text":"البغدادي القاضي (١) أخبرهم، عن محمَّد بن جرير (٢) قال: حَدَّثَنَا الحسين بن حُريث (٣) قال: حَدَّثَنَا الفضل بن موسى المروزي (٤)، عن الحسين بن واقد (٥)، عن الرَّبيع بن أنس (٦)، عن أبي العالية (٧) قال (٨): حَدَّثني أُبيّ بن كعب - ﵁ - قال: سمعت آيات قبل يوم القيامة: بينما النَّاس في أسواقهم إذ ذهب ضوء الشَّمس، فبينما هم كذلك إذ تناثرت النجوم، فبينما هم كذلك إذ وقعت الجبال على وجه الأرض، فتحركت، واضطربت، وأرجفت، وفزعت الجن إلى الإنس، والإنس إلى الجن، واختلطت الدواب، والطير، والوحش، وماج بعضهم (٩) في بعض، فذلك قوله تعالى: ﴿وَإِذَا الْوُحُوشُ حُشِرَتْ﴾ قال: اختلطت، ﴿وَإِذَا الْعِشَارُ عُطِّلَتْ﴾ قال: أهملها أهلها، ﴿وَإِذَا الْبِحَارُ سُجِّرَتْ﴾ قال: قالت الجن للإنس: نحن نأتيكم بالخبر، فانطلقوا إلى البحر فإذا هو نار تتأجج، قال: فبينما\n_________\n(١) المعافى بن زكريا، العلامة الفقيه الحافظ، الثقة.\n(٢) أبو جعفر الطبري، الإِمام العلم المجتهد، صاحب التفسير.\n(٣) أبو عمار المروزي، ثِقَة.\n(٤) السيناني، ثِقَة ثبت، وربما أغرب.\n(٥) أبو عبد الله القُرشيّ، ثِقَة له أوهام.\n(٦) البكري، صدوق له أوهام، ورمي بالتشيع.\n(٧) رفيع بن مهران، ثِقَة كثير الإرسال.\n(٨) من (س).\n(٩) في (س): بعضها.","vol":"28","page":475},{"text":"هم كذلك إذ تصدعت الأرض صدعةً واحدة إلى الأرض السابعة السفلى، وإلى السماء السابعة العليا، قال: فبينما هم كذلك إذ جاءتهم الريح فأماتتهم (١).\n\n<span data-type=\"title\" id=toc-6248>٧ </span>- ﴿وَإِذَا النُّفُوسُ زُوِّجَتْ﴾\n[٣٣٦٧] أخبرنا الحسين بن محمَّد بن فنجويه الدينوري (٢)، قال: أخبرنا أَحْمد بن محمَّد بن إسحاق السُّني (٣)، قال: أخبرنا أبو يعلى (٤)، قال: حَدَّثَنَا محمَّد بن بكار (٥)، قال: حَدَّثَنَا الوليد بن أبي\n_________\n(١) [٣٣٦٦] الحكم على الإسناد:\nرجاله ثقات، إلَّا أن شيخ المصنف لم أجده، والربيع بن أنس صدوق له أوهام.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ٦٣، ورواه ابن أبي الدنيا في \"الأهوال\" (ص ٨٦) (٢٣) من طريق الحسين بن حريث به.\nوالأثر رواه أَيضًا ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٥٩ بعضه، \"الدر المنثور\" للسيوطي ٦/ ٥٢٥.\nوله شاهد مرسل عن أبي العالية: أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٥، بنحوه.\nوذكره النحاس في \"إعراب القرآن\" ٥/ ١٥٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٩، والخازن في \"لباب التأويل\" ٤/ ٣٩٧، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٥٩.\n(٢) ثِقَة صدوق، كثير الرواية للمناكير.\n(٣) أبو بكر بن السني، حافظ ثِقَة.\n(٤) أَحْمد بن عليّ بن المثنَّى، ثِقَة.\n(٥) ابن الريان الهاشمي، ثِقَة.","vol":"28","page":476},{"text":"ثور (١)، عن سماك (٢)، عن النُّعمان بن بشير - ﵁ - أنَّه قال: قال رسول الله - ﷺ -: ﴿وَإِذَا النُّفُوسُ زُوِّجَتْ﴾ الضُّرباء: كل رجل مع كل قوم كانوا يعملون عمله\" (٣).\n[٣٣٦٨] وأخبرنا عبد الله بن حامد (٤)، قال: حَدَّثَنَا محمَّد بن يعقوب (٥)، قال: حَدَّثَنَا محمَّد بن خالد بن خلي (٦)، قال: حَدَّثَنَا أَحْمد بن خالد الوهبي (٧)، قال إسرائيل (٨)، عن سماك بن حرب (٩) أنَّه سمع النُّعمان بن بشير - ﵁ - يقول: قال عمر بن الخَطَّاب - ﵁ -:\n_________\n(١) ضعيف.\n(٢) ابن حرب، صدوق تغير بأخرة، فكان ربما تلقن.\n(٣) [٣٣٦٧] الحكم على الإسناد:\nضعيف. فيه الوليد بن أبي ثور، ضعيف، وسماك صدوق تغير بأخرة.\nغير أن الحديث حسن لغيره بالمتابعات.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ٦٩ من طريق سفيان، عن سماك به.\nوالحديث رواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٧، وابن أبي حاتم كما عند ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٦٢ بنحوه.\nقلت: والوليد، وإن كان ضعيفًا، إلَّا أن سفيان الثَّوريّ تابعه عند الطبري في \"جامع البيان\"، وعليه فالحديث حسن لغيره إن شاء الله تعالى.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) أبو العباس الاصم، ثِقَة.\n(٦) الكلاعي، صدوق.\n(٧) أبو سعيد بن أبي مخلد الحمصي، صدوق.\n(٨) ابن يونس، ثِقَة.\n(٩) صدوق، وتغير بأخرة فكان ربما تلقن.","vol":"28","page":477},{"text":"﴿وَإِذَا النُّفُوسُ زُوِّجَتْ﴾ قال: الفاجر مع الفاجر، والصالح مع الصالح (١).\nقال ابن عباس: ذلك حين يكون النَّاس أزواجًا ثلاثة (٢).\nوقال الحسن (٣) وقتادة (٤): أُلحق كل امرئ بشيعته، اليهود\n_________\n(١) [٣٣٦٨] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وسماك صدوق تغير بأخرة.\nالتخريج:\nرواه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٥١ من طريق إسرائيل.\nورواه الطبري في \"جامع البيان\" ٣٠/ ٦٩، وابن أبي شيبة في \"المصنف\" ١٢/ ١٩٩ (٣٥٤٩٥)، كلاهما من طريق سلام بن سليم.\nورواه الحاكم في \"المستدرك\" ٢/ ٥٦٠ من طريق سفيان وقال: صحيح الإسناد، ولم يخرجاه ووافقه الذهبي.\nثلاثتهم: إسرائيل، وسلام، وسفيان، عن سماك بن حرب، عن النُّعمان، عن عمر بن الخَطَّاب موقوفًا عليه.\nوأخرجه أَيضًا: سعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، وابن مردويه، وأبو نعيم، والبيهقي، والفريابي كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٧.\nوالأثر حسن بمجموع هذِه المتابعات، والله أعلم.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٥، وذكره ابن فورك [٢٠٦/ ب] والماوردي في \"النكت والعيون\" ٦/ ٢١٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٢٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩٠، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٧، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٩، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٠، وعزاه السيوطي في \"الدر المنثور\" =","vol":"28","page":478},{"text":"باليهود، والنصارى بالنصارى.\nوقال ربيع بن خثيم: يحشر المرء مع صاحب عمله (١).\nوقال مقاتل: زوجت نفوس المُؤْمنين بالحور العين، ونفوس الكافرين بالشياطين (٢).\nنظيرها: ﴿احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ﴾ (٣).\nوقيل: زوجت النفوس بأعمالها (٤).\n[٣٣٦٩] وأخبرنا محمَّد بن حمدون (٥) قال: أخبرنا مكّيّ بن عبدان (٦) قال: حَدَّثَنَا أَحْمد بن الأَزْهَر (٧) قال: حَدَّثَنَا أسباط بن\n_________\n= ٦/ ٥٢٦ لعبد بن حميد، وابن أبي حاتم أَيضًا، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩٠، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٧.\n(١) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٥٠ - ٣٥١، والطبري في \"جامع البيان\" ٣٠/ ٧٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٦ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أَيضًا.\n(٢) في \"تفسيره\" (ص ٦٠١)، وأخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٨ عن الكلبي، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٤ عن عمر، والواحدي في \"الوسيط\" ٤/ ٤٢٩ عن عطاء.\n(٣) الصافات: ٢٢.\n(٤) ذكره الرَّازيّ في \"مفاتيح الغيب\" ٣١/ ٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ٢٣٠/ ١٩ والخازن في \"لباب التأويل\" ٤/ ٣٩٨.\n(٥) أبو سعيد النَّيْسَابُورِيّ، لم يذكر بجرح أو تعديل.\n(٦) أبو حاتم التَّمِيمِيّ، المحدث الثقة المتقِن.\n(٧) أبو الأَزْهَر النَّيْسَابُورِيّ، صدوق كان يحفظ ثم كبر، فصار كتابه أثبت من حفظه.","vol":"28","page":479},{"text":"محمد (١)، عن أبيه (٢)، عن عكرمة (٣) في قول الله تعالى: ﴿وَإِذَا النُّفُوسُ زُوِّجَتْ (٧)﴾ قال: رُدّت الأرواح إلى الأجساد (٤) (٥).\n\n<span data-type=\"title\" id=toc-6249>٨ </span>- ﴿وَإِذَا الْمَوْءُودَةُ﴾ وهي الجارية المقتولة المدفونة حية (٦)،\n_________\n(١) أبو محمد بن أبي عمرو، ثقة ضعف في الثوري.\n(٢) محمد بن عبد الرحمن بن خالد، مقبول.\n(٣) ثقة ثبت عالم بالتفسير.\n(٤) [٣٣٦٩] الحكم على الإسناد:\nرجاله ثقات خلا: شيخ المصنف لم يذكر بجرح أو تعديل، ومحمد بن عبد الرحمن، مقبول.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ٧٠، من طريق عبيد بن أسباط بن محمد والحسن الطهوي، عن أسباط بن محمد.\nورواه الطبري أيضًا في \"جامع البيان\" ٣٠/ ٧٠ من طريق المعتمر عن سليمان، عن أبيه.\nكلاهما: أسباط، وسليمان، عن محمد بن عبد الرحمن بن خالد بن ميسرة.\nقلت: وابن ميسرة لم يتابع عليه، وعليه فهو ضعيف.\n(٥) قال الطبري في \"جامع البيان\" ٣٠/ ٧٠: وأولى التأويلين في ذلك بالصحة تأول عمر بن الخطاب - ﵁ -، للعلة التي اعتل بها، وذلك قوله تعالى ذكره: ﴿وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (٧)﴾ [الواقعة: ٧] وقوله: ﴿احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ﴾ [الصافات: ٢٢] وذلك لا شك الأمثال والأشكال في الخير والشر، وكذلك قوله: ﴿وَإِذَا النُّفُوسُ زُوِّجَتْ (٧)﴾ فالقرناء والأمثال في الخير والشر.\nواختاره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٦٣ بقوله: وهو الصحيح.\n(٦) ذكره الطبري في \"جامع البيان\" ٣٥/ ٧٢، والنحاس في \"إعراب القرآن\" ٥/ ١٥٨، وابن فورك [٢٠٦/أ] والواحدي في \"الوجيز\" ٢/ ١١٧٨، ومكي في \"مشكل إعراب القرآن\" (ص ٢٩٤).","vol":"28","page":480},{"text":"سميت بذلك؛ لما يطرح عليها من التراب فيوئدها، أي: يثقلها حتى تموت (١)، قالوا: وكان الرجل من العرب إذا ولدت له بنت، فإذا أراد أن يستحييها؛ ألبسها جُبّة من (٢) صوف أو شعر ترعى له الإبل والغنم في البادية، وإذا أراد أن يقتلها تركها حتى إذا صارت سداسية، قال أبوها لأمها: طيبيها وزينيها حتى أذهب بها إلى أحمائها، وقد حفر لها بئرًا في الصحراء، فإذا بلغ بها البئر قال لها: اْنظري إلى هذِه البئر، فيدفعها من خلفها في البئر، ثم يهيل على رأسها التراب، حتى يُسوي التراب الأرض، فذلك قوله تعالى: ﴿أَيُمْسِكُهُ عَلَى هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ﴾ (٣).\nوقال ابن عباس - ﵄ -: كانت المرأة في الجاهلية إذا حملت، وكان أوان ولادتها، حفرت حفرة فتمخضت على رأس الحفرة، فإن ولدت جارية رمت بها في الحفرة، وإن ولدت غلامًا حبسته، فكانت طوائف من العرب يفعلون ذلك (٤).\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٨، وابن أبي الحسن النيسابوري في \"معاني القرآن\" ٢/ ٣٠٨ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣٠.\n(٢) ليست في (س).\n(٣) النحل: ٥٩، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٦٦، والزمخشري في \"الكشاف\" ٦/ ٣٢١ - ٣٢٢، والرازي في \"مفاتيح الغيب\" ٣١/ ٧٠، والخازن في \"لباب التأويل\" ٤/ ٣٩٨.\n(٤) أخرجه عبد بن حميد، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٦، والواحدي في \"الوسيط\" ٤/ ٤٢٩، وذكره السمعاني في =","vol":"28","page":481},{"text":"وفيه يقول قائلهم:\nسَميتها إذ ولدتْ تموتُ ... والقبرُ صِهرٌ ضامنٌ رُميت (١)\nوقال قتادة: كان أهل الجاهلية يقتل أحدهم ابنته، ويغذو كلبه، فعاب الله تعالى ذلك عليهم، وأوعدهم (٢).\n[٣٣٧٠] أخبرنا الحسين بن فنجويه (٣)، قال: حدثنا أحمد بن جعفر بن حمدان بن عبد الله (٤)، قال: حدثنا جعفر بن محمد الفريابي (٥)، قال: حدثنا الحسين (٦) بن مهدي الأُبُلِّي ويحيى بن\n_________\n= \"تفسير القرآن\" ٦/ ١٦٦، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٨، والزمخشري في \"الكشاف\" ٦/ ٣٢٢، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ٤٠، ولم ينسبه.\n(١) لم أهتد إلى قائله. ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣١، وابن منظور في \"لسان العرب\" ٢/ ٣٥، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٨٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٦ لعبد بن حميد، وابن أبي حاتم أيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٥، وابن أبي الحسن النيسابوري في\"معاني القرآن\" ٢/ ٤٩٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣١.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) القطيعي، ثقة.\n(٥) أبو بكر القاضي، إمام حافظ ثبت.\n(٦) في الأصل، (س): محمد، والمثبت من مصادر الحديث والتراجم.\nالحسين بن مهدي الأبلي، أبو سعيد يروي عن الأنصاري وعبد الرزاق، وعنه، إسحاق بن إبراهيم القاضي وغيره قال ابن أبي حاتم: صدوق. \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٦٥، \"الثقات\" لابن حبان ٨/ ١٨٨.","vol":"28","page":482},{"text":"موسى (١)، قالا: حدثنا عبد الرزاق (٢) قال: أخبرنا إسرائيل بن يونس (٣)، عن سماك بن حرب (٤)، عن النعمان بن بشير - ﵄ - قال: سمعت عمر بن الخطاب - ﵁ - يقول في قول الله تعالى: ﴿وَإِذَا الْمَوْءُودَةُ سُئِلَتْ﴾ قال: جاء قيس بن عاصم التميمي (٥) - ﵁ - إلى رسول الله - ﷺ - فقال يا رسول الله، إني وأدت ثماني بنات في الجاهلية، قال: \"فأعتق عن كل واحدة منهن رقبة إن شئت\"، قال: يا رسول الله - ﷺ - إني صاحب إبل، قال: \"فَأَهْد عن كل واحدة منهن بدنة إن شئت\" (٦).\n_________\n(١) أبو زكريا البلخي، ثقة.\n(٢) أبو بكر الصنعاني، ثقة حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٣) أبو يوسف الكوفي، ثقة.\n(٤) أبو المغيرة الكوفي، صدوق وتغير بأخرة.\n(٥) في الأصل: التيمي، وما أثبته من (س).\n(٦) [٣٣٧٠] الحكم على الإسناد:\nرجاله ثقات سوى الأبلي وسماك صدوقان، والثاني تغير بأخرة.\nالتخريج:\nالحديث جاء عن عمر، وقتادة، وخليفة بن حصين، مرسلين.\nأما حديث عمر:\nرواه البيهقي في \"السنن الكبرى\" ٨/ ٢٠٢ (١٦٢٤)، والبزار في \"البحر الزخار\" ١/ ٣٥٥ (٢٣٨)، والطبراني في \"المعجم الكبير\" ١٨/ ٣٣٧ (٨٦٣) من طريق الحسين بن مهدي.\nورواه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٣١ من طريق أبي عبد الله الظهراني. =","vol":"28","page":483},{"text":"﴿سُئِلَتْ﴾\n\n<span data-type=\"title\" id=toc-6250>٩ </span>- ﴿بِأَيِّ ذَنْبٍ قُتِلَتْ﴾ [التكوير: ٩]\nقرأ العامة: على الفعل المجهول فيهما (١)، ولهما وجهان:\n_________\n= كلاهما عن عبد الرزاق، عن سماك، عن النعمان، عن عمر.\nقال البزار: وهذا الحديث لا نعلم يروى عن عمر إلا من هذا الوجه، ولم يسنده أحد عن عمر إلا عبد الرزاق، عن إسرائيل، على أنا لم نسمعه من أحد عن عبد الرزاق إلا من الحسين بن مهدي. وقد خولف عبد الرزاق في إسناده عن إسرائيل.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٤: رجال البزار رجال الصحيح غير حسين بن مهدي الأُبُلِّي وهو: ثقة.\nوأما مرسل قتادة بن دعامة:\nفرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥١، والطبري في \"جامع البيان\" ٣٠/ ٧٢ من طريق ابن ثور.\nكلاهما: عبد الرزاق، وابن ثور، عن معمر، عن قتادة مرسلًا.\nوأما مرسل خليفة بن حصين:\nفرواه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٣١ من طريق عبد الله بن رجاء.\nورواه الطبراني في \"المعجم الكبير\" ١٨/ ٣٣٨ (٨٦٨) من طريق يحيى الحماني.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٤: وفيه يحيى بن عبد الحميد الحماني وهو: ضعيف.\nورواه البيهقي في \"السنن الكبرى\" ٨/ ٢٠٢ (١٦٤٢٥) من طريق أبي نعيم.\nثلاثتهم: أبو رجاء، والحماني، وأبو نعيم، عن قيس بن الربيع، عن الأغر بن الصباح، عن خليفة مرسلًا.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤١، واختاره، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٢، والهمداني في \"إعراب القرآن\" ٤/ ٦٣٢، وأبو حيان في \"البحر المحيط\" ١٠/ ٤١٦.","vol":"28","page":484},{"text":"أحدهما: سئلت هي، فقيل لها: بأي ذنب قتلت، ثم يجوز قتلت، كما يقال: قال عبد الله: إنه ذاهب، وإني ذاهب، وقال عبد الله: بأي ذنب ضُربت وبأي ذنب ضُرب، كلاهما سائغ جائز. والآخر: سئل عنها (١) الذين وأدوها، كأنك قلت: طلبت منهم، فقيل: أين أولادكم؟ وبأي ذنب قتلتموهم؟ (٢).\n[٣٣٧١] أخبرنا الحسين بن محمد بن عبد الله المقرئ (٣)، قال: أخبرنا البغوي (٤) ببغداذ (٥)، قال: حدثنا ابن أبي شيبة (٦)، قال: حدثنا زياد بن أيوب دلويه (٧) قال:\n_________\n(١) في (س): عن.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٠ - ٢٤١، واختار الوجه الأول، والواحدي في \"الوسيط\" ٤/ ٤٢٩، والرازي في \"مفاتيح الغيب\" ٣١/ ٦٩، والهمداني في \"إعراب القرآن\" ٤/ ٦٣٢.\n(٣) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٤) عبد الله بن محمد بن عبد العزيز، إمام ثقة، أقل المشايخ خطأ.\n(٥) في (س): ببغداد، وفيها أربع لغات:\nبغداد: بدالين مهملتين، وبغداذ معجمة الأخيرة، وبغدان بالنون، ومغدان بالميم بدلًا من الباء، وبالنون بدلًا من الدال، تذكر وتؤنث. وكانت قرية من قرى الفرس فأخذها أبو جعفر المنصور فبنى بها مدينته.\nوباغ بالفارسية: البستان الكثير الشجر، وداذ: معطى. فمعناه: معطى البساتين. انظر: \"معجم ما استعجم\" للبكري ١/ ٢٦٢، \"معجم البلدان\" لياقوت ١/ ٤٥٦.\n(٦) ثقة حافظ.\n(٧) أبو هاشم الطوسي، ثقة حافظ.","vol":"28","page":485},{"text":"حدثنا هشيم (١)، عن رجل -ذكروا أنه هارون، قال زياد: ولم أسمعه أنا من هشيم- (٢)، عن جابر بن زيد (٣) أنه كان يقرأ: (وإذا الموؤودة سألت * بأي ذنب قتلت) (٤).\nومثله قرأ أبو الضحى مسلم بن صبيح (٥).\n\n<span data-type=\"title\" id=toc-6251>١٠ </span>- ﴿وَإِذَا الصُّحُفُ نُشِرَتْ (١٠)﴾\nقرأ عاصم، وأهل المدينة، والشام، والبصرة إلا أبا عمرو: بالتخفيف، غيرهم: بالتشديد لقوله تعالى: ﴿صُحُفًا مُنَشَّرَةً﴾ (٦).\n_________\n(١) في الأصل: هاشم، وما أثبت من (س)، وهو هشيم بن بشير، ثقة ثبت كثير التدليس والإرسال الخفي.\n(٢) في الأصل، (س): هاشم، وما أثبت من (س).\n(٣) أبو الشعثاء الجوفي، ثقة فقيه.\n(٤) [٣٣٧١] الحكم على الإسناد:\nهذِه القراءة إسنادها ضعيف، شيخ هشيم: مجهول.\nالتخريج:\nذكرها البغوي في \"معالم التنزيل\" ٨/ ٣٤٨، وابن عطية في \"المحرر الوجيز\" ١٦/ ٢٤٠، وابن الجوزي في \"زاد المسير\" ٩/ ٤٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣١، وأبو حيان في \"البحر المحيط\" ١٠/ ٤١٦. وهي قراءة غير متواترة.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٢٨ لسعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٤٨، وابن عطية في \"المحرر الوجيز\" ١٦/ ٢٤٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣١ - ٢٣٢، وأبو حيان في \"البحر المحيط\" ١٠/ ٤١٦. وهي قراءة غير متواترة.\n(٦) كابن كثير، وأبي عمرو، وحمزة، والكسائي. =","vol":"28","page":486},{"text":"[٣٣٧٢] أخبرنا الحسين بن محمد بن الحسين (١)، قال: حدثنا هارون بن محمد بن هارون (٢)، قال: حدثنا السيسري (٣)، قال: حدثنا سعيد بن سليمان (٤)، عن عبد الحميد بن سليمان (٥) قال: حدثنا محمد بن أبي موسى (٦)، عن عطاء بن يسار (٧)، عن أم سلمة (٨) - ﵄ - قالت: سمعت رسول الله - ﷺ - يقول: \"يحشر الناس يوم القيامة حفاة عراة\" قلت: يا رسول الله كيف بالنساء! قال: \"شُغل الناس يا أم سلمة\" قلت: وما شغلهم؟ قال: \"نشر\n_________\n= انظر: \"السبعة\" لابن مجاهد (ص ٦٧٣)، \"المبسوط فى القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٧)، \"التذكرة\" لابن غلبون ٢/ ٦١٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٣، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٨/أ].\nوتوجيه القراءة: أن الحجة لمن شدد: أنه أراد نشر كل صحيفة منها، والتشديد؛ للتكثير. والحجة لمن خفف: أنه أراد نشرها مرة واحدة ودليله: ﴿فِي رَقٍّ مَنْشُورٍ (٣)﴾ [الطور: ٣] انظر: \"الحجة\" لابن خالويه (ص ٣٦٣ - ٣٦٤)، \"الحجة\" لابن زنجلة (ص ٧٥١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٣.\n(١) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) الحسن بن علي بن عيسى، لم أجده.\n(٤) أبو عثمان الواسطي، ثقة حافظ.\n(٥) أبو عمر المدني الضرير ضعيف.\n(٦) ويقال: ابن أبي عياش، لم يوثقه سوى ابن حبان.\n(٧) أبو يسار المدني القاص، ثقة.\n(٨) أم المؤمنين.","vol":"28","page":487},{"text":"الصحف، فيها مثاقيل الذر، ومثاقيل الخردل\" (١).\n\n<span data-type=\"title\" id=toc-6252>١١ </span>- ﴿وَإِذَا السَّمَاءُ كُشِطَتْ (١١)﴾\nأي: قلعت، ونزعت، وجذبت من (٢) أماكنها، ثم طُويت (٣).\nوفي قراءة عبد الله - ﵁ -: (قشطت) (٤) بالقاف، وهما: لغتان (٥)، والكاف والقاف في كلام العرب يتعاقبان لقرب مخرجيهما، كما يقال: الكافور والقافور، والقف والكف (٦).\n\n<span data-type=\"title\" id=toc-6253>١٢ </span>- ﴿وَإِذَا الْجَحِيمُ سُعِّرَتْ (١٢)﴾\n_________\n(١) [٣٣٧٢] الحكم على الإسناد:\nضعيف، فيه هارون بن محمد، والسيسري لم أجدهما، محمد بن أبي موسى لم يوثقه سوى ابن حبان. غير أنْ الحديث يتقوى إلى الحسن لغيره بشواهده.\nالتخريج:\nالحديث له شواهد سبق بيانها عند الآية (٣٧) من سورة عبس.\n(٢) في (س): عن.\n(٣) قاله مجاهد. أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٣، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٥، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩١، والنحاس في \"إعراب القرآن\" ٦/ ٢١٥.\n(٤) من (س).\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤١، والطبري في \"جامع البيان\" ٣٠/ ٧٣، وابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٦٩)، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٣، وهي قراءة غير متواترة.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤١، والطبري في \"جامع البيان\" ٣٠/ ٧٣، وابن الجوزي في \"زاد المسير\" ٩/ ٤٠ - ٤١، والرازي في \"مفاتيح الغيب\" ٣١/ ٧٠، وقد مضى ذلك في سورة: الإنسان.","vol":"28","page":488},{"text":"قرأ أهل المدينة بالتشديد (١)، وغيرهم بالتخفيف (٢).\nواختاره أبو عبيد، وأبو حاتم، لأنها واحدة، واختلف فيه عن عاصم وابن عامر (٣) ومعناه: أُوقدت (٤).\nقال قتادة: سَعّرها غضب الله تعالى، وخطايا ابن آدم (٥).\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (٣٩٧)، \"التذكرة\" لابن غلبون ٢/ ٦١٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٣.\n(٢) السابق. وتوجيه القراءة: أن الحجة لمن قرأ بالتشديد على التكثير لإيقاد جهنم مرة بعد مرة، ومن قرأ بالتخفيف لإجماعهم على قوله: ﴿وَكَفَى بِجَهَنَّمَ سَعِيرًا﴾ [النساء: ٥٥]. انظر: \"الحجة\" لابن خالويه (ص ٣٦٣ - ٣٦٤)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٣ - ٣٦٤، \"الحجة\" لابن زنجلة (ص ٧٥١).\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٧)، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٤٣، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٥٢.\n(٤) قاله: قتادة، والربيع:\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥١، وعبد بن حميد، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٦، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٥.\nالربيع: أخرجه سعيد بن منصور، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٦، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩١، ولم ينسبه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٣.","vol":"28","page":489},{"text":"<span data-type=\"title\" id=toc-6254>١٣ </span>- ﴿وَإِذَا الْجَنَّةُ أُزْلِفَتْ (١٣)﴾ قُرّبت فدنت لأهلها (١).\nبيانه (٢) قوله: ﴿وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ (٩٠)﴾ (٣).\n\n<span data-type=\"title\" id=toc-6255>١٤ </span>- ﴿عَلِمَتْ﴾ عند ذلك (٤) ﴿نَفْسٌ مَا أَحْضَرَتْ﴾ من خير أو شر (٥)\nهو جواب لقوله: ﴿إِذَا الشَّمْسُ كُوِّرَتْ﴾ وما بعدها، كما يقال: إذا قام زيد؛ قعد عمرو (٦).\nوقال ابن عباس - ﵄ - في قوله: ﴿إِذَا الشَّمْسُ كُوِّرَتْ (١)﴾ إلى قوله\n_________\n(١) قاله: قتادة، والربيع:\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥١، وعبد بن حميد، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٦.\nالربيع: أخرجه سعيد بن منصور، وعبد بن حميد، وإبن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٦، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩١ ولم ينسبه.\n(٢) كذا، وكتب الناسخ فوقها (نظيره).\n(٣) الشعراء: ٩٠.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ٧٤، والواحدي في \"الوسيط\" ٤/ ٤٣٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٩، وابن الجوزي في \"زاد المسير\" ٩/ ٤١، والخازن في \"لباب التأويل\" ٤/ ٣٩٨.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ٧٤، والماوردي في \"النكت والعيون\" ٦/ ٢١٥، والواحدي في \"الوسيط\" ٤/ ٤٣٠، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٩.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤١، والطبري في \"جامع البيان\" ٣٠/ ٧٤، والنحاس في \"معاني القرآن\" ٥/ ١٥٩، والماوردي فى \"النكت والعيون\" ٦/ ٢١٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٩.","vol":"28","page":490},{"text":"﴿عَلِمَتْ﴾ اثنتا عشرة (١) خصلة، ستة في الدنيا، وستة في الآخرة (٢).\n\n<span data-type=\"title\" id=toc-6256>١٥ </span>- قوله تعالى: ﴿فَلَا أُقْسِمُ باِلْخُنَّسِ﴾\n\n<span data-type=\"title\" id=toc-6257>١٦ </span>- ﴿الْجَوَارِ الْكُنَّسِ (١٦)﴾\nقال قوم: هي النجوم الخمسة الدراري السيارة، تخنس في مجراها، فترجع وراءها، وتكنس في وقت اختفائها (٣)، وغروبها، كما تكنس الظباء في مغارها (٤).\nوقال قتادة: هي النجوم تبدو بالليل، وتخفى (٥) بالنهار فلا ترى (٦). ودليل هذا التأويل: ما روى شعبة (٧)، عن سماك بن\n_________\n(١) في (س): اثنا عشر.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٤٧، والخازن في \"لباب التأويل\" ٤/ ٣٩٨، والزمخشري في \"الكشاف\" ٦/ ٣٢٣ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ٤١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣٤.\n(٣) في (س): إخفائها.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٢، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٧)، والطبري في \"جامع البيان\" ٣٠/ ٧٤، والزجاج في \"معاني القرآن\" ٥/ ٢٩١ - ٢٩٢، ومكي في \"مشكل إعراب القرآن\" (ص ٢٩٥)، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٩.\n(٥) في (س): وتختفي.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٥، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٠، والماوردي في \"النكت والعيون\" ٦/ ٢٣٦، والواحدي في \"الوسيط\" ٤/ ٤٣٠ ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٣.\n(٧) ابن الحجاج، ثقة حافظ متقن، كان الثوري يقول: هو أمير المؤمنين في الحديث.","vol":"28","page":491},{"text":"حرب (١)، عن خالد بن عرعرة (٢) أن رجلًا من مراد قال لعلي - ﵁ -: ما الخنس، الجوار الكنس؟ قال: هي الكواكب، تخنِس بالنهار فلا ترى، وتكنس بالليل فتأوي إلى مجاريها (٣).\n_________\n(١) أبو المغيرة الكوفي، صدوق تغير بأخرة فكان ربما تلقن.\n(٢) في الأصل: عروة، وما أثبته من (س)، وهو السهمي الكوفي، لم يذكر بجرح أو تعديل.\n(٣) الحكم على الإسناد:\nفيه خالد بن عرعرة، لم يذكر بجرح أو تعديل.\nالتخريج:\nالأثر جاء من وجهين:\nالأول: علقه المصنف عن شعبة، ووصله الطبري في \"جامع البيان\" ٣٠/ ٧٤ من طريق محمد بن جعفر، عن شعبة به.\nورواه الطبري في \"جامع البيان\" أيضًا ٣٠/ ٧٤ من طريق أبي الأحوص، ووكيع.\nورواه الحاكم في \"المستدرك\" ٢/ ٥٦١، من طريق حماد بن سلمة.\nأربعتهم: شعبة، وأبو الأحوص، ووكيع، وحماد، عن سماك بن حرب، عن خالد بن عرعرة أن رجلًا من مراد سأل عليًا فذكره.\nقال الحاكم: صحيح على شرط مسلم، ولم يخرجاه.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٦٧: هذا إسناد جيد صحيح إلى خالد بن عرعرة وهو السهمي الكوفي.\nالثاني: رواه الطبري في \"جامع البيان\" ٣٠/ ٧٥، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٦٧ من طريق سفيان الثوري، عن أبي إسحاق، عن رجل من مراد، عن علي فذكره، فسقط ذكر خالد بن عرعرة. والله أعلم.\nوالأثر أخرجه أيضًا: سعيد بن منصور، والفريابي، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٨.","vol":"28","page":492},{"text":"وهن: بَهْرام، وزُحَل، وعُطَارد، والزُّهْرة، والمشتري (١).\nقال ابن زيد: معنى الخُنّس أنها تخنس أي: تتأخر عن مطالعها كل سنة لها في كل عام، بتأخره عن تعجيل ذلك الطلوع تخنس عنه (٢).\nوالكنس: تكنس بالنهار فلا تُرى.\n[٣٣٧٣] أخبرنا ابن فنجويه (٣)، قال: حدثنا ابن البواب (٤)، قال: حدثنا رضوان بن أحمد (٥)، قال: حدثنا أحمد بن عبد الجبار (٦)، قال: حدثنا أبو معاوية (٧)، عن الأعمش (٨)، عن إبراهيم (٩)، عن عبد الله - ﵁ - (١٠) في قوله: ﴿الْجَوَارِ الْكُنَّسِ﴾ قال: هي: بقر الوحش (١١).\n_________\n(١) أخرجه ابن أبي حاتم من طريق الأصبغ بن نباتة، عن علي كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٤٩.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) عبيد الله بن أحمد بن يعقوب، ثقة.\n(٥) أبو الحسين التميمي الصيدلاني، ثقة.\n(٦) أبو عمر العطاردي ضعيف، وسماعه للسيرة صحيح.\n(٧) محمد بن خازم الضرير، ثقة، أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره.\n(٨) سليمان بن مهران، ثقة حافظ، لكنه مدلس.\n(٩) أبو عمران النخعي، ثقة إلا أنه يرسل كثيرًا.\n(١٠) ابن مسعود.\n(١١) [٣٣٧٣] الحكم على الإسناد:\nضعيف، فيه أحمد بن عبد الجبار، ضعيف، وفيه انقطاع بين إبراهيم وابن مسعود. =","vol":"28","page":493},{"text":"وإليه ذهب إبراهيم، وجابر بن زيد (١). وقال سعيد بن جبير: هي الظباء (٢)، وهي رواية العوفي، عن ابن عباس - ﵄ - (٣) (٤).\n_________\n= التخريج:\nالأثر يروى عن ابن مسعود من طريقين:\nالأول: طريق إبراهيم بن يزيد النخعي:\nرواه المصنف من طريق أبي معاوية، عن الأعمش، عن إبراهيم به.\nالثاني: طريق أبي ميسرة عمرو بن شرحبيل:\nرواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥١، والطبري في \"جامع البيان\" ٣٠/ ٧٥، والحاكم في \"المستدرك\" ٢/ ٥٦١ كتاب التفسير، من طريق زكريا بن أبي زائدة.\nورواه الطبري في \"جامع البيان\" ٣٠/ ٧٥ من ثلاث طرق، والطبراني في \"المعجم الكبير\" ٩/ ٢١٩ (٩٠٦٣) من طريق سفيان بن عيينة.\nكلاهما: زكريا، وابن عيينة، عن أبي إسحاق السبيعي، عن أبي ميسرة.\nكلاهما: النخعي، وأبو ميسرة، عن ابن مسعود به موقوفًا.\nورواه أيضًا سعيد بن منصور، والفريابي، وعبد بن حميد، وابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٢٩.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٠، وابن فورك، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣٥.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٢، ولم ينسبه، والطبري في \"جامع البيان\" ٣٠/ ٧٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٥، والماوردي في \"النكت والعيون\" ٦/ ٢١٧.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٢ ولم ينسبه، والطبري في \"جامع البيان\" ٣٠/ ٧٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٣.\n(٤) قال الطبري في \"جامع البيان\" ٣٠/ ٧٧ مرجحًا: وأولى الأقوال في ذلك بالصواب أن يقال: إن الله تعالى ذكره أقسم بأشياء تخنس أحيانًا أي: تغيب، وتجري أحيانًا، وتكنس أخرى وكنوسها: أي تأوي في مكانها.","vol":"28","page":494},{"text":"وأصل الخَنْس: الرجوع إلى وراء، والكنوس: أن تأوي إلى مكانسها، وهي المواضع التي تأوي إليها الوحوش (١).\nقال الأعشى:\nفلما لحقنا الحي أتلع أُنُس ... كما أتلعت تحت المكانس ربرب (٢)\nويقال لها: الكناس أيضًا (٣).\nقال طرفة بن العبد:\nكأن كناسي ضالة يكنفانها ... وأطر قِسيّ تحت صُلْب مُويّد (٤)\n_________\n(١) انظر: \"الصحاح\" للجوهري ٣/ ٩٢٥، ٩٧٢، والطبري في \"جامع البيان\" ٣٠/ ٧٧، والأصفهاني في \"المجموع المغيث\" ٣/ ٧٦، وابن منظور في \"لسان العرب\" ٦/ ٧١ (خَنَسَ)، ١٩٨ (كنس)، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٩.\n(٢) \"ديوانه\" (ص ٤٦)، والطبري في \"جامع البيان\" ٣٠/ ٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣٦.\nأتلع: مد عنقه. انظر: \"لسان العرب\" لابن منظور ٨/ ٣٥.\nالأُنُس: الواحدة آنسة، وهي: الطيبة النفس. انظر: \"لسان العرب\" لابن منظور ٦/ ١٥.\nالمكانس: الواحد مكنس، وهو: الكناس. انظر: \"لسان العرب\" لابن منظور ٦/ ١٩٧.\nالربرب: القطيع من بقر الوحش. انظر: \"لسان العرب\" لابن منظور ١/ ٤٠٩.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ٧٧، وابن منظور في \"لسان العرب\" ٦/ ١٩٨.\n(٤) \"ديوانه\" (ص ٣١). وانظر: \"جمهرة أشعار العرب\" لأبي زيد القرشي (ص ١٥١).\nوالكناس: بيت يتخذه الوحش في أصل شجرة. انظر: \"لسان العرب\" لابن منظور =","vol":"28","page":495},{"text":"وقال أوس بن حجز:\nألم تر أن الله أنزل مُزْنة ... وعفر الظباء في الكِناس تقمع (١)\n\n<span data-type=\"title\" id=toc-6258>١٧ </span>- ﴿وَاللَّيْلِ إِذَا عَسْعَسَ (١٧)﴾\nقال الحسن: أقبل بظلامه (٢).\nوقال الآخرون: أدبر (٣). تقول العرب: عسعس الليل وسعسع؟ إذا\n_________\n= ٦/ ١٩٨.\nوالضال: ضرب من الشجر. انظر: \"لسان العرب\" لابن منظور ١١/ ٣٩٧.\nوكنفت الشيء: صرت في ناحية أكنفه كنفًا، والكنف: الناحية. انظر: \"لسان العرب\" لابن منظور ٩/ ٣٠٨.\nوالمؤيد: المقوي. انظر: \"لسان العرب\" لابن منظور ٣/ ٧٦.\nوالأطر: العطف. انظر: \"لسان العرب\" لابن منظور ٤/ ٢٤.\n(١) \"ديوانه\" (ص ٥٧). وانظر: \"لسان العرب\" ٨/ ٢٩٥.\nومعنى تقمع: تطرد عنها القمعة، وهو ذباب أزرق. انظر: \"لسان العرب\" لابن منظور ٨/ ٢٩٥.\n(٢) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٧، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٢، عن ابن عباس - ﵄ -، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٠، عن مجاهد، والطبري في \"جامع البيان\" ٣٠/ ٧٨.\n(٣) قاله ابن عباس - ﵄ -، ومجاهد، وقتادة، والضحاك:\nابن عباس - ﵄ -: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٨ واختاره، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٠.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٨.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٢، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٠، والطبري في \"جامع البيان\" ٣٠/ ٧٨.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٧٨.","vol":"28","page":496},{"text":"أدبر ولم يبق منه إلا يسير (١).\nقال علقمة بن قرط:\nحتى إذا الصبح لها (٢) تنفسا ... وانجاب عنها ليلها وعسعسا (٣)\nوقال رؤبة:\nيا هند ما أسرع ما تسعسعا ... من بعد ما كان فتى سرعرعا (٤)\n\n<span data-type=\"title\" id=toc-6259>١٨ </span>- ﴿وَالصُّبْحِ إِذَا تَنَفَّسَ (١٨)﴾ أقبل، وأضاء، وبدا أوله (٥).\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٢، والطبري في \"جامع البيان\" ٣٠/ ٧٩، والراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٥٦٦)، وابن منظور في \"لسان العرب\" ٦/ ١٣٩.\n(٢) في الأصل: له، وما أثبت من (س)، ومصادر اللغة.\n(٣) لم أجده في \"ديوانه\"، وهو في \"مجاز القرآن\" لأبي عبيد ٢/ ٢٨٧، \"جامع البيان\" للطبري ٣٠/ ٧٩، \"النكت والعيون\" للماوردي ٦/ ٢١٧، \"الأضداد\" لابن الأنباري (ص ٣٣).\nوقد ورد البيت الأول منسوبًا للعجاج في \"ديوانه\" (ص ٤٠١) ولم يرد الثاني.\n(٤) \"ديوانه\" (ص ٨٨).\nوانظر: \"تهذيب اللغة\" للأزهري ١/ ٨٠، \"لسان العرب\" لابن منظور ٨/ ١٥٦، \"تاج العروس\" للزبيدي ٢١/ ١٩٨.\nومعنى تعسعس: أدبر وفنا. انظر: \"لسان العرب\" لابن منظور ٦/ ١٣٩.\nوالسرعرع: الشاب الناعم. انظر: \"لسان العرب\" لابن منظور ٨/ ١٥٣.\n(٥) قاله ابن عباس - ﵄ -، وقتادة: ابن عباس - ﵄ -: أخرجه ابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٠، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦١، والبغوي في \"معالم =","vol":"28","page":497},{"text":"وقيل: امتد وارتفع (١).\n\n<span data-type=\"title\" id=toc-6260>١٩ </span>- ﴿إِنَّهُ﴾ يعني: القرآن (٢)\n﴿لَقَوْلُ﴾: لتنزيل (٣) ﴿رَسُولٍ كَرِيمٍ﴾ وهو جبريل -﵇ - (٤)\n\n<span data-type=\"title\" id=toc-6261>٢٠ </span>- ﴿ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ (٢٠)﴾.\n\n<span data-type=\"title\" id=toc-6262>٢١ </span>- ﴿مُطَاعٍ ثَمَّ﴾ في السماء تطيعه الملائكة (٥).\n_________\n= التنزيل\" ٨/ ٣٤٩، ولم ينسبه.\nقتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٠، والطبري في \"جامع البيان\" ٣٠/ ٧٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٩، ولم ينسبه.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٢، والزجاج في \"معاني القرآن\" ٥/ ٢٩٢، والواحدي في \"الوسيط\" ٤/ ٤٣١، والسمعاني في \"تفسير القرآن\" ٦/ ١٦٩.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ٧٩، والقشيري في \"لطائف الإشارات\" (ص ٦٩٤)، والماوردي في \"النكت والعيون\" ٦/ ٢١٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٤٩.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ٧٩، وابن فورك، والقشيري في \"لطائف الإشارات\" (ص ٦٩٤).\n(٤) قاله ابن عباس - ﵄ -، وقتادة: ابن عباس - ﵄ -: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩٢، ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٢، والطبري في \"جامع البيان\" ٣٠/ ٨٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٣٠ لعبد بن حميد، وابن المنذر أيضًا.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ٨٠، والنحاس في \"إعراب القرآن\" ٥/ ١٦٢، والواحدي في \"الوسيط\" ٤/ ٤٣١، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٠.","vol":"28","page":498},{"text":"﴿أَمِينٍ﴾: على الوحي (١).\n\n<span data-type=\"title\" id=toc-6263>٢٢ </span>- قوله تعالى: ﴿وَمَا صَاحِبُكُمْ﴾ محمد - ﷺ - (٢)، ﴿بِمَجْنُونٍ﴾\n\n<span data-type=\"title\" id=toc-6264>٢٣ </span>- ﴿وَلَقَدْ رَآهُ﴾ يعني جبريل -﵇- على صورته (٣)،\n﴿بِالْأُفُقِ الْمُبِينِ﴾: وهو الأفق الأعلى من ناحية المشرق، الذي يجيء منه النهار، قاله مجاهد (٤)، وقتادة (٥).\n_________\n(١) قاله ابن عباس - ﵄ -: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٠، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٢، وابن فورك، والماوردي في \"النكت والعيون\" ٦/ ٢١٨.\n(٢) قاله ابن عباس - ﵄ -، وأبو صالح، وميمون بن مهران:\nابن عباس - ﵄ -: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩٢ - ٢٩٣، ولم ينسبه.\nأبو صالح: أخرجه أبو الشيخ في \"العظمة\" ٣/ ٩٧٦ (٤٩٨) بإسناد ضعيف، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٠.\nميمون بن مهران: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨١، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩٢ - ٢٩٣، ولم ينسبه.\n(٣) قاله ابن عباس - ﵄ -، وابن مسعود، وعكرمة، وعائشة. أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٣٠ - ٥٣١ لعبد بن حميد، وابن المنذر، وابن مردويه أيضًا، وأبو نعيم في \"دلائل النبوة\"، والنحاس في \"إعراب القرآن\" ٥/ ١٦٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٣٩.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٣٠ لعبد بن حميد، وابن المنذر أيضًا. =","vol":"28","page":499},{"text":"[٣٣٧٤] أخبرنا ابن فنجويه (١)، قال: حدثنا مخلد بن جعفر (٢)، قال: حدثنا الحسن بن علوية (٣)، قال: حدثنا إسماعيل ابن عيسى (٤)، قال: حدثنا إسحاق بن بشر (٥)، قال: حدثنا ابن جريج (٦)، عن عكرمة (٧).\nومقاتل (٨)، عن عكرمة (٩)، عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ - لجبريل -﵇-: \"إني أحب أن أراك في صورتك التي تكون فيها في السماء\"، فقال: لن تقوى على ذلك، قال: \"بلى\"، قال: فأين تشاء أن أتخيل لك؟ قال: \"بالأبطح\"، قال: لا يسعني، قال: \"فبمنى (١٠) \"، قال: لا يسعني، قال: \"فبعرفات\"، قال: ذلك بالحرى (١١) أن يسعني، فواعده، فخرج\n_________\n= وأخرجه أبو الشيخ في \"العظمة\" ٢/ ٧٩٢ - ٧٩٣ عن الربيع، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٥٠.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) أبو علي الفارسي الباقري، اختلط بعد أن كان أمره مستقيمًا.\n(٣) أبو محمد القطان، ثقة.\n(٤) العطار، ضعفه الأزدي وصححه غيره.\n(٥) أبو حذيفة البخاري، كذاب.\n(٦) عبد الملك بن عبد العزيز، ثقة فقيه فاضل، كان يدلس ويرسل.\n(٧) أبو عبد الله المدني، ثقة ثبت عالم بالتفسير.\n(٨) ابن سليمان، كذبوه.\n(٩) أبو عبد الله المدني، ثقة ثبت عالم بالتفسير.\n(١٠) منى: بالكسر، والتنوين، في درج الوادي الذي ينزله الحاج ويرمي فيه الجمار من الحرم، سمي بذلك لما يمنى به من الدماء، أي: يراق.\nانظر: \"معجم البلدان\" لياقوت ٥/ ١٩٨.\n(١١) في الأصل: بالحرا، وما أثبت من (س).","vol":"28","page":500},{"text":"النبي - ﷺ - للوقت، فإذا هو بجبريل -﵇- قد أقبل من جبال عرفات بخشخشة (١) وكلكلة، قد ملأ ما بين المشرق والمغرب، ورأسه في السماء ورجلاه في الأرض، فلما رآه النبي - ﷺ - خر مغشيًا عليه، قال: فتحول جبريل -﵇- في صورته، فضمه إلى صدره، وقال: يا محمد لا تخف، فكيف لو رأيت إسرافيل -﵇- ورأسه من تحت العرش، ورجلاه في التُّخُوم السابعة، وإن العرش لعلى كاهله، وإنه لتضاءل أحيانًا من مخافة الله تعالى، حتى يصير مثل الوَصَعْ: -يعني العصفور- حتى ما يحمل عرش ربك إلا عظمته (٢).\n\n<span data-type=\"title\" id=toc-6265>٢٤ </span>- ﴿وَمَا هُوَ﴾\nيعني: محمدًا - ﷺ - (٣)، ﴿عَلَى الْغَيْبِ﴾ أي: الوحي، وخبر السماء،\n_________\n(١) الخشخشة: حركة لها صوت كصوت السلاح.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٣.\n(٢) [٣٣٧٤] الحكم على الإسناد:\nضعيف جدًّا؛ فيه إسحاق بن بشر ومقاتل بن سليمان كذبوهما، ومخلد بن جعفر اختلط بعد أن كان أمره مستقيمًا، وإسماعيل مختلف فيه.\nالتخريج:\nرواه البغوي في \"معالم التنزيل\" ٨/ ٣٥٠ عن المصنف.\nورواه ابن المبارك في \"الزهد\" (ص ١٠١) (٢٢١)، عن الليث بن سعد، عن عقيل، عن ابن شهاب، عن رسول الله - ﷺ - مرسلًا.\nوأخرجه السيوطي في \"الحبائك في أخبار الملائك\" (ص ٢٢). وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٣٩، والخازن في \"لباب التأويل\" ٤/ ٣٩٩.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٥١، \"الكشاف\" للزمخشري ٦/ ٣٢٧، \"زاد المسير\" لابن الجوزي ٩/ ٤٤، \"مفاتيح الغيب\" للرازي ٣١/ ٧٤.","vol":"28","page":501},{"text":"وما أطلع عليه من علم الغيب (١) ﴿بِضَنِينٍ﴾ (٢): قرأ (٣) زيد بن ثابت (٤) - ﵁ -، والحسن (٥)، وابن عمر (٦) (٧)، والأشهب (٨)، وعاصم (٩)، والأعمش (١٠)، وحمزة (١١)، وأهل المدينة (١٢)، والشام (١٣):\n_________\n(١) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٥١، والرازي في \"مفاتيح الغيب\" ٣١/ ٧٤، والقرطبي ١٩/ ٢٤٥.\n(٢) في الأصل: بظنين، وما أثبت من (س).\n(٣) في (س): قال.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٤٢، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٨/ أ].\n(٥) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٤٤، \"البحر المحيط\" لأبي حيان ١/ ٤١٩.\n(٦) في (س): أبو عمرو.\n(٧) القراءة ذكرها ابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤.\n(٨) القراءة لم أجدها.\n(٩) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٨)، \"التذكرة\" لابن غلبون ٢/ ٦١٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٤.\n(١٠) انظر: \"إعراب القرآن\" للنحاس ٥/ ٦٣.\n(١١) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٨)، \"التذكرة\" لابن غلبون ٢/ ٦١٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٤.\n(١٢) كنافع.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٨)، \"التذكرة\" لابن غلبون ٢/ ٦١٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٤.\n(١٣) كابن عامر.\nانظر المصادر السابقة.","vol":"28","page":502},{"text":"بالضاد، وكذلك هي في حرف أُبيّ بن كعب - ﵁ - ومصحفه (١).\nوهي قراءة ابن عباس - ﵄ - برواية مجاهد (٢)، واختيار أبي حاتم، ومعناه: ببخيل (٣)، يقول: يأتيه علم الغيب، وهو منفوس فيه، فلا يبخل به عليكم، بل يعلمكم ويخبركم به (٤). تقول العرب: ضنيت بالشيء، بكسر النون أضن به ضنًّا وضنانة فأنا ضنين أي: بخيل (٥).\nقال الشاعر:\nأجودُ بمكنون البلاد وإنني ... بسرك عمن ساءني لضنين (٦)\n_________\n(١) أخرجه أبو عبيد في \"فضائل القرآن\"، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣١، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٣، والزمخشري في \"الكشاف\" ٦/ ٣٢٧.\n(٢) أخرجه سعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣١، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤، وأبو حيان في \"البحر المحيط\" ٨/ ٤٢٦.\n(٣) قاله زر، وإبراهيم، وسفيان:\nزر: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨١ - ٨٢ واختاره.\nإبراهيم: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٣.\nسفيان: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨١ - ٨٢.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٢، والطبري في \"جامع البيان\" ٣٠/ ٨١، والبغوي في \"معالم التنزيل\" ٨/ ٣٥١.\n(٥) انظر: \"الصحاح\" للجوهري ٦/ ٢١٥٦، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٥١٢)، وابن منظور في \"لسان العرب\" ١٣/ ٢٦١.\n(٦) لم أهتد إلى قائله. وهو في \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٤٠، و\"البحر المحيط\" لأبي حيان ٨/ ٤٢٣، وفي (س): بمضنون.","vol":"28","page":503},{"text":"وقرأ الباقون: بالظاء (١)، وكذلك هو في حرف ابن مسعود - ﵁ - ومصحفه (٢).\nوهي قراءة عبد الله (٣)، وعروة (٤) ابني الزبير، وعمر بن عبد العزيز (٥) وأبو (٦) عبد الرحمن السلمي، ورواية سعيد بن جبير عن ابن عباس - ﵄ - (٧)، ومعناه: بمتهم (٨).\n_________\n(١) كابن كثير، وأبي عمرو، والكسائي. انظر: \"السبعة\" لابن مجاهد (ص ٦٧٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٨)، \"التذكرة\" لابن غلبون ٢/ ٦١٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٤.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٣، وسعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣١، وذكره الزمخشري في \"الكشاف\" ٦/ ٣٢٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤، والدمياطي في \"إتحاف فضلاء البشر\" (ص ٤٣٤).\n(٣) أخرجه سعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣١، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤، وأبو حيان في \"البحر المحيط\" ٨/ ٤٢٦.\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣١ عن هشام بن عروة، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤، وأبو حيان في \"البحر المحيط\" ٨/ ٤٢٦.\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤، وأبو حيان في \"البحر المحيط\" ٨/ ٤٢٦.\n(٦) في الأصل، (س): وعبد الرحمن السلمي، وما أثبته من كتب التراجم والرجال.\n(٧) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٢، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤، وأبو حيان في \"البحر المحيط\" ٨/ ٤٢٦.\n(٨) قاله زر، وابن عباس، وابن مسعود، وابن جبير، وإبراهيم، والضحاك:\nزر: أخرجه الفراء في \"معاني القرآن\" ٣/ ٢٤٢، والطبري في \"جامع البيان\" =","vol":"28","page":504},{"text":"تقول: فلان يظن بمال، ويزن بمال أي: متهم به، والظِّنة: التّهمة (١).\nقال الشاعر:\nأما وكتاب الله لاعن شناءة ... هجرت ولكن الظنين ظنين (٢)\nواختار أبو عبيد هذِه القراءة، وقال: إنهم لم يبخلوه، فيحتاج إلى أن ينفي عنه ذلك البخل، وإنما كذبوه واتهموه، ولكن الأكثر من كلام العرب: ما أنا ظنين بكذا، ولا يقولون: على كذا، إنما يقولون: ما أنت على كذا بمتهم (٣).\n_________\n= ٣٠/ ٨١ - ٨٢.\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨١ - ٨٢، وابن مروديه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣١.\nابن مسعود: أخرجه سعيد بن منصور، وعبد بن حميد، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣١.\nابن جبير، إبراهيم، الضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨١ - ٨٣.\nوذكره ابن فورك ولم ينسبه.\n(١) انظر: \"الصحاح\" للجوهري ٦/ ٢١٦٠، \"لسان العرب\" لابن منظور ١٣/ ٢٧٣، \"معالم التنزيل\" للبغوي ٨/ ٣٥١.\n(٢) البيت لنهّار بن توسعة في \"لسان العرب\" لابن منظور ١٣/ ٢٧٣، ولعبد بن حسان في \"تهذيب اللغة\" للأزهري ١٤/ ٣٦٤.\n(٣) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ٣١/ ٢٤٠، والرازي في \"مفاتيح الغيب\" ٣١/ ٧٤، والدمياطي في \"إتحاف فضلاء البشر\" (ص ٤٣٤).","vol":"28","page":505},{"text":"وقيل: بظنين: بضعيف، حكاها الفراء (١)، والمبرد (٢)، يقال: رجل ظنين أي: ضعيف، وبئر ظنون: إذا كانت ضعيفة الماء (٣).\nقال الأعشى:\nما جُعل الجُدُّ منه الظنونُ الذي ... جُنِّبَ صوب المحبِّ الماطرِ\nمثل الفراتي إذا ما بدا ... يقذف بالبوصي والماهر (٤)\n_________\n(١) في \"معاني القرآن\" ٣/ ٢٤٣، وذكره الطبري في \"جامع البيان\" ٣٠/ ٨٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤٠.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤٠، وأبو حيان في \"البحر المحيط\" ٨/ ٤٢٦، ولم ينسبه.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤٥، وابن منظور في \"لسان العرب\" ١٣/ ٢٧٣.\n(٤) \"ديوانه\" (ص ١٨٠). وانظر: \"لسان العرب\" لابن منظور ٣/ ١١٠.\nوفي (س): الجد فيه الظنون.\nوالجد: البئر التي تكون في موضع كثير الكلأ.\nانظر: \"لسان العرب\" لابن منظور ٣/ ١١٠.\nوالفراتي: نسبة إلى الفرات. انظر: \"لسان العرب\" لابن منظور ٥/ ١٨٤.\nوالبوصي: ضرب من السفن، وقيل: الملاح.\nانظر: \"لسان العرب\" لابن منظور ٥/ ١٨٤، ٧/ ٩.\nوالماهر: السابح. انظر: \"لسان العرب\" لابن منظور ٥/ ١٨٥.","vol":"28","page":506},{"text":"<span data-type=\"title\" id=toc-6266>٢٥ </span>- قوله تعالى: ﴿وَمَا هُوَ﴾ يعني: القرآن (١)، ﴿بِقَوْلِ شَيْطَانٍ رَجِيمٍ﴾\n\n<span data-type=\"title\" id=toc-6267>٢٦ </span>- ﴿فَأَيْنَ تَذْهَبُونَ (٢٦)﴾\nيعني: فإلى أين تعدلون عن هذا القرآن، وفيه الشفا والبيان؟ (٢)\nقال الكسائي: وسمعت العرب تقول: انطلق به الغور (٣).\nوحكى الفراء عن العرب (٤): ذهبت الشام، وخرجت العراق، وانطلقت السوق: أي إليها، قال: سمعناه في هذِه الأحرف الثلاثة، وأنشدني بعض بني عقيل:\nتصيح بنا حنيفة إذ رأتنا ... وأي الأرض تذهب للصّياح (٥)\nيريد إلى أي الأرض تذهب.\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٨٣، والواحدي في \"الوجيز\" ٢/ ١١٧٩، والزمخشري في \"الكشاف\" ٦/ ٣٢٧، وابن الجوزي في \"زاد المسير\" ٩/ ٤٤.\n(٢) قاله قتادة، ذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤١، والخازن في \"لباب التأويل\" ٤/ ٤٠٠.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٣، والطبري في \"جامع البيان\" ٣٠/ ٨٣، ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ١٦٤.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٤٣، وذكره الطبري في \"جامع البيان\" ٣٠/ ٨٣، والنحاس في \"إعراب القرآن\" ٥/ ١٦٤، والرازي في \"مفاتيح الغيب\" ٣١/ ٧٤.\n(٥) البيت لعتي بن مالك العقيلي في \"تهذيب إصلاح المنطق\" (ص ٢٣٤)، وهو بلا نسبة في \"لسان العرب\" لابن منظور ١٤/ ٥٩.","vol":"28","page":507},{"text":"قال الواسطي: فأين تذهبون من ضعف إلى ضعف؟ ارجعوا إلى فسحة الربوبية، ليستقر بكم القرار (١).\nوقال الجنيد: معنى هذِه الآية مقرون بآية أخرى، وهو قوله: ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا عِنْدَنَا خَزَائِنُهُ﴾ (٢)، فأين تذهبون (٣).\n\n<span data-type=\"title\" id=toc-6268>٢٧ </span>- ﴿إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (٢٧)﴾\n\n<span data-type=\"title\" id=toc-6269>٢٨ </span>- ﴿لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ (٢٨)﴾\nأي: يتبع الحق ويعمل به، ويقيم عليه (٤)، ثم قال:\n\n<span data-type=\"title\" id=toc-6270>٢٩ </span>- ﴿وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (٢٩)﴾\n[٣٣٧٥] وأخبرنا أبو بكر بن عبدوس المزكي (٥)، قال: أخبرنا أبو حامد بن بلال البزاز (٦)، قال: حدثنا أحمد بن يوسف السلمي (٧)، قال: حدثنا أبو مسهر (٨)، قال: حدثني سعيد (٩)، عن سليمان بن\n_________\n(١) ذكره السلمي في \"حقائق التفسير\" [٣٦٠/أ].\n(٢) الحجر: ٢١.\n(٣) ذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" [٣٦٠/ أ] والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤١.\n(٤) قاله مجاهد، أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٣٢ لعبد بن حميد، وابن المنذر أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٥.\n(٥) محمد بن أحمد بن عبدوس، محدث مرو، لم يذكر بجرح أو تعديل.\n(٦) أحمد بن محمد بن يحيى، قال الخليلي: ثقة مأمون.\n(٧) المعروف بحمدان، حافظ ثقة.\n(٨) عبد الأعلى بن مسهر، ثقة فاضل.\n(٩) سعيد بن عبد العزيز، ثقة إمام لكنه اختلط في آخر أمره.","vol":"28","page":508},{"text":"موسى (١)، قال: لما أنزل الله تعالى: ﴿لِمَن شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ﴾. قال أبو جهل: ذاك (٢) إلينا، إن شئنا استقمنا، وإن شئنا لم نستقم، فأنزل الله تعالى: ﴿وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (٢٩)﴾ (٣).\n[٣٣٧٩] وأخبرنا ابن فنجويه (٤)، قال: حدثنا عبيد الله بن محمد ابن شنبة (٥)، قال: حدثنا الفريابي (٦)، قال: حدثنا مالك بن\n_________\n(١) صدوق، في حديثه بعض لين، وخولط قبل موته بقليل.\n(٢) مكررة في الأصل.\n(٣) [٣٣٧٥] الحكم على الإسناد:\nفيه شيخ المصنف، لم يذكر بجرح أو تعديل، وسليمان بن موسى في حديثه بعض لين.\nالتخريج:\nجاء من وجهين:\nالأول: زواه الطبري في \"جامع البيان\" ٣٠/ ٨٤ من طريق عمرو بن أبي سليم، والواحدي في \"الوسيط\" ٤/ ٤٣٢ من طريق عبد الله بن المبارك، والطبري في \"جامع البيان\" أيضًا ٣٠/ ٨٤ من طريق سفيان.\nثلاثتهم عمرو، وابن المبارك، وسفيان، عن سعيد بن عبد العزيز، عن سليمان بن موسى مرسلًا.\nوالثاني: رواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٣، عن المبارك، عن الأوزاعي، عن سليمان، عن القاسم بن مخيمرة مرسلًا.\nوالمبارك لعله ابن فضالة، وهو ضعيف.\nوالخبر رواه أيضًا عبد بن حميد، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٢.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٦) جعفر بن محمد بن الحسن، إمام حافظ ثبت.","vol":"28","page":509},{"text":"سليمان (١)، قال: حدثنا بقية (٢)، عن عمر بن محمد (٣)، عن زيد بن أسلم (٤)، عن أبيه (٥)، عن أبي هريرة - ﵁ - قال؟ لما أنزل الله تعالى على رسوله: ﴿لِمَن شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ﴾ وقالوا: الأمر إلينا إن شئنا استقمنا، وإن شئنا لم نستقم، فأنزل الله تعالى: ﴿وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (٢٩)﴾ (٦).\n[٣٣٧٧] وأخبرنا ابن فنجويه (٧)، قال: حدثنا محمد بن عمر بن مهران (٨)، قال: حدثنا أبو مسلم إبراهيم بن عبد الله الكجي (٩)،\n_________\n(١) أبو أنس الألهاني، الحمصي، روى عنه أبو زرعة وعبد الله بن أبي سعد الوراق وآخرون، ضعيف كما قال ابن عون إلا أن ابن حبان ذكره في \"الثقات\".\nانظر: \"الثقات\" لابن حبان ٩/ ١٦٥، \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢١٠، \"تاريخ بغداد\" للخطيب الجدادي ١٣/ ١٥٩.\n(٢) بقية بن الوليد: صدوق كثير التدليس عن الضعفاء.\n(٣) أبو حفص المدني، نزيل عسقلان، ثقة.\n(٤) أبو أسامة المدني، ثقة عالم، وكان يرسل.\n(٥) أسلم القرشي، مولى عمر بن الخطاب، ثقة.\n(٦) [٣٣٧٦] الحكم على الإسناد:\nضعيف فيه: مالك بن سليمان، ضعيف، وابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه ابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٢.\nوذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٤ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ٤٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤١.\n(٧) ثقة صدوق، كثير الرواية للمناكير.\n(٨) لم أجده.\n(٩) صاحب \"السنن\"، شيخ إمام، حافظ، وثقه الدارقطني وغيره.","vol":"28","page":510},{"text":"قال: حدثنا جعفر بن جبير بن فرقد (١)، قال: سمعت رجلًا سأل الحسن (٢) عن قول الله تعالى: ﴿وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ (٢٩)﴾ فقال الحسن: والله ما شاءت العرب الإسلام، حتى شاءه (٣) الله - ﷿ - لها (٤).\n[٣٣٧٨] وأخبرنا الحسين بن محمد الدينوري (٥)، قال: حدثنا أحمد بن محمد بن علي بن الحسين (٦)، قال: حدثنا علي بن أحمد ابن بسطام (٧)، قال: حدثنا إبراهيم بن الحجاج السامي (٨)، قال: أخبرنا حماد بن سلمة (٩)، قال: أخبرنا أبو سنان (١٠)، عن وهب بن\n_________\n(١) لم أجده.\n(٢) البصري، ثقة فقيه، كان يرسل ويدلس كثيرًا.\n(٣) في (س): شاء.\n(٤) [٣٣٧٧] الحكم على الإسناد:\nضعيف؛ لجهالة شيخ جعفر، وفيه أيضًا، محمد بن عمر، جعفر بن جبير، لم أجدهما.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤١، وأبو حيان في \"البحر المحيط\" ٨/ ٤٢٦، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٩٢.\n(٥) ثقة صدوق، كثير الرواية للمناكرِ.\n(٦) أبو حذيفة الهمذاني، لم يذكر بجرح أو تعديل.\n(٧) علي بن أحمد بن بسطام، أبو الحسن الزعفراني، لم يذكر بجرح أو تعديل.\n(٨) أبو إسحاق البصري، ثقة يهم قليلا.\n(٩) أبو سلمة البصري، ثقة عابد تغير حفظه بأخرة.\n(١٠) عيسى بن سنان، لين الحديث.","vol":"28","page":511},{"text":"منبه (١) قال: الكتب التي أنزلها الله تعالى على الأنبياء ﵈ بضع وتسعون كتابًا، قرأت منها بضعًا وثمانين كتابًا، فوجدت فيها: من جعل إلى نفسه شيئًا من المشيئة فقد كفر (٢).\nقال الواسطي (٣): أعجزك في جميع أوصافك، فلا تشاء إلا بمشيئته، ولا تعمل إلا بقوته، ولا تطيع إلا بفضله، ولا تعصي إلا بخذلانه، فماذا يبقى لك، وبماذا تفتخر من أفعالك وليس من فعلك شيء (إلا بعلمه وتقديره) (٤).\n* * *\n_________\n(١) أبو عبد الله الأبناوي، ثقة.\n(٢) [٣٣٧٨] الحكم على الإسناد:\nضعيف فيه أبو حذيفة الهمذاني، وعلي بن بسطام، لم يذكرا بجرح أو تعديل وأبو سنان، لين الحديث.\nالتخريج:\nرواه ابن سعد في \"الطبقات الكبرى\" ٥/ ٥٤٣، والبيهقي في \"الأسماء والصفات\" ١/ ٤٤٩، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤١.\n(٣) ذكره السلمي في \"حقائق التفسير\" [٣٦٠/ أ].\n(٤) من (س).","vol":"28","page":512},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد التاسع والعشرون]\n[سورة الانفطار إلى الشرح]\n\nتحقيق\nد/ صلاح بن سالم باعثمان\nد/ أحمد بن محمد البريدي","vol":"29","page":1},{"text":"السيرة الذاتية للمحقق\nد/ صَلاح بن سالم بْن سَعيد باعثمان\nأستاذ مساعد بجامعة الملك عبد العزيز -كلية التربية- قسم الدراسات القرآنية.\nحصل على درجة الدكتوراه عام ١٤٢٨ هـ في تخصص التفسير وعلوم القرآن من جامعة أم القرى -كلية الدعوة وأصول الدين- قسم الكتاب والسنة.\n[تمام السيرة في المجلد السابق]\n* * *\n\nالسيرة الذاتية للمحقق\nد/ أحمد بْن محمَّد بن إبراهيم البريدي\nأستاذ مشارك بجامعة القصيم -كلية العلوم والآداب- قسم الدراسات الإسلامية.\nحصل على درجة الدكتوراه في تخصص التفسير وعلوم القرآن من جامعة الإمام محمد بن سعود الإسلامية -كلية أصول الدين، وعنوان رسالة الدكتوراه (جهود الشيخ ابن عثيمين في التفسير وعلوم القرآن).\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\nعضو شرف الهيئة المغربية للإعجاز العلمي في القرآن والسنة في المغرب.\n\nبعض من المناصب الإدارية التي شغلها:\nعضو مجلس إدارة مركز تفسير للدراسات القرآنية.\nعضو مجلس إدارة مؤسسة تحبير، وهي مؤسسة تعني بالإنتاج الإعلامي للتفسير وعلوم القرآن ومقرها الرياض.\nمستشارًا في شبكة التفسير والدراسات القرآنية وعنوانها على الشبكة: www.tafsir.org\n[تمام السيرة في المجلد التالي]\n* * *","vol":"29","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٢٩]","vol":"29","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٥٨/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"29","page":4},{"text":"<span data-type=\"title\" id=toc-6271>٨٢ - سُورَة الانْفِطَارِ</span>","vol":"29","page":5},{"text":"سورة الانفطار\nمكية (١)، وهي ثلاثمائة وسبعة وعشرون حرفًا، وثمانون كلمة (٢)، وتسع عشرة آية (٣).\n[٣٣٧٩] أخبرنا محمد بن القاسم (٤)، قال: أخبرنا محمد بن مطر (٥)، قال: حدثنا إبراهيم بن شريك (٦)، قال: حدثنا أحمد بن يونس (٧)، قال: حدثنا سلام بن سليم المدائني (٨)، قال: حدثنا\n_________\n(١) قاله ابن عباس - ﵄ -، وابن الزبير:\nابن عباس - ﵄ -: أخرجه ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٣، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣ عن ابن عباس قال: نزلت ﴿إِذَا السَّمَاءُ انْفَطَرَتْ (١)﴾ بمكة.\nابن الزبير: أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٣ مثله.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٦، والبقاعي في \"مصاعد النظر\" ٣/ ١٦٤ الإجماع على مكيتها.\n(٢) في (س): وإحدى وثمانون كلمة.\n(٣) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٤، \"البيان في عد آي القرآن\" للداني (ص ٢٦٦) وفيه: إحدى وثمانون كلمة، \"القول الوجيز\" للمخللاتي (ص ٣٤٠).\n(٤) القلوسي، الفارسي، لم يذكر بجرح أو تعديل.\n(٥) محمد بن جعفر بن مطر، عدل ضابط.\n(٦) إبراهيم بن شريك، الإمام المحدث الثقة.\n(٧) أحمد بن عبد الله بن يونس، ثقة حافظ.\n(٨) سلام الطويل، متروك.","vol":"29","page":7},{"text":"هارون بن كثير (١)، عن زيد بن أسلم (٢)، عن أبيه (٣)، عن أبي أمامة الباهلي (٤)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ ﴿إِذَا السَّمَاءُ انْفَطَرَتْ (١)﴾ أعطاه الله من الأجر بعدد كل قبر (٥) حسنة، وبعدد كل قطرة ماء حسنة، وأصلح الله له شأنه يوم القيامة\" (٦).\n* * *\n_________\n(١) مجهول.\n(٢) قال ابن حجر: هو تحريف والصواب زيد بن سالم، جهله أبو حاتم.\n(٣) قال الذهبي: زيد عن أبيه نكرة.\n(٤) صحابي مشهور.\n(٥) في الأصل: قر، وما أثبت من (س)، ومصادر الحديث.\n(٦) [٣٣٧٩] الحكم على الإسناد:\nضعيف جدًا، وتقدم مرارًا أن الحديث موضوع.","vol":"29","page":8},{"text":"سورة الانفطار قوله - ﷿- ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6272>١ </span>- ﴿إِذَا السَّمَاءُ انْفَطَرَتْ (١)﴾ انشقت (١).\n\n<span data-type=\"title\" id=toc-6273>٢ </span>- ﴿وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ (٢)﴾ تساقطت (٢)\n\n<span data-type=\"title\" id=toc-6274>٣ </span>- ﴿وَإِذَا الْبِحَارُ فُجِّرَتْ (٣)﴾\nفتح بعضها في بعض، عذبها في ملحها، وملحها في عذبها، فصارت بحرًا واحدًا (٣).\nقال الحسن: ذهب ماؤها (٤).\n_________\n(١) قاله السدي: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٣، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٨)، والطبري في \"جامع البيان\" ٣٠/ ٨٥، ولم ينسبوه، وأخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٣، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩٥، والقشيري في \"لطائف الإشارات\" (ص ٦٩٦).\n(٢) قاله ابن عباس. ذكره الطبري في \"جامع البيان\" ٣٠/ ٨٥، والزجاج في \"معاني القرآن\" ٥/ ٢٩٥، والقشيري في \"لطائف الإشارات\" (ص ٦٩٦)، والماوردي في \"النكت والعيون\" ٦/ ٢٢٠.\n(٣) قاله \"بن عباس، والحسن، وقتادة، والربيع:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٥، وابن المنذر، وابن أبي حاتم، والبيهقي في \"البعث والنشور\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٣.\nالحسن: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٥.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٤ بنحوه، والطبري في \"جامع البيان\" ٣٠/ ٨٥، وذكره ابن فورك.\nالربيع: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٥، والماوردي في \"النكت والعيون\" ٦/ ٢٢٠، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٢، وابن الجوزي فى \"زاد المسير\" ٩/ ٤٦، والرازي في \"مفاتيح الغيب\" ٣١/ ٧٧.","vol":"29","page":9},{"text":"وقال الكلبي: مُلئت (١) (٢).\n\n<span data-type=\"title\" id=toc-6275>٤ </span>- ﴿وَإِذَا الْقُبُورُ بُعْثِرَتْ (٤)﴾\nبُحثت، ونُثرت، وأُثيرت، فاستخرج ما في الأرض من الكنوز، ومن فيها من الموتى أحياء (٣).\nتقول: بعثرت الحوض وبحثرته؛ إذا هدمته فجعلت أسفله أعلاه (٤).\nوهذا من أشراط الساعة أن تُخرج الأرض أفلاذ كبدها، من ذهبها وفضتها وأمواتها <span data-type=\"title\" id=toc-6276>(٥)</span>.\n\n٥ - ﴿عَلِمَتْ نَفسٌ مَا قَدَّمَتْ﴾ من عمل صالح أو طالح،\n_________\n(١) في (س): قلبت.\n(٢) ذكره عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٤، والطبري في \"جامع البيان\" ٣٠/ ٨٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٢، ولم ينسبه.\n(٣) قاله: ابن عباس، وابن جريج:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٥، وابن المنذر، وابن أبي حاتم، والبيهقي في \"البعث والنشور\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٣.\nابن جريج: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٣.\nوالمعنى ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٣، ولم ينسبه.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ٨٥، والجوهري في \"الصحاح\" ٢/ ٥٩٤، وابن منظور في \"لسان العرب\" ٤/ ٧٢.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٣، والماوردي في \"النكت والعيون\" ٦/ ٢٢١، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٢، والرازي في \"مفاتيح الغيب\" ٣١/ ٧٧، وابن منظور في \"لسان العرب\" ٤/ ٧٢.","vol":"29","page":10},{"text":"﴿وَأَخَّرَتْ﴾: من سنة حسنة أو سيئة (١).\nوقال عكرمة: ما قدمت من الفرائض التي أدتها، وأخرت من الفرائض التي ضيعتها (٢).\nوقيل: ما قدَّمت من الأعمال، وأخرَّت من المظالم (٣).\nوقيل: ما قدمت من الصدقات، وأخرت من التركات (٤) (٥).\nوقيل: ما قدمت من الأسقاط والأفراط، وأخرت من الأولاد.\nوهذا جواب (إذا) (٦).\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٤، والطبري في \"جامع البيان\" ٣٠/ ٨٥، واختاره، والزجاج في \"معاني القرآن\" ٥/ ٢٩٥، والنحاس في \"إعراب القرآن\" ٥/ ١٦٨ ورجحه.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٣٤ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أيضًا.\nوأخرجه أيضًا الرازي في \"مفاتيح الغيب\" ٣١/ ٧٧، ونسبه للضحاك، وأبو السعود في \"إرشاد العقل السليم\" ٩/ ١٢٠ نحوه.\nقلت: وما قاله عكرمة هو الظاهر، إذ المراد بالتقديم -في كلامه- المبادرة بالعمل، وبالتأخير مقابله، وهو ترك العمل. والله أعلم.\n(٣) ذكره السلمي في \"حقائق التفسير\" [٣٦٠/ أ] ولم ينسبه.\n(٤) في (س): الزكات.\n(٥) ذكره السلمي في \"حقائق التفسير\" [٣٦٠/ أ] عن القاسم، والماوردي في \"النكت والعيون\" ٦/ ٢٢١، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٥، والخازن في \"لباب التأوبل\" ٤/ ٤٠١.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٤، والنحاس فى \"إعراب القرآن\" ٥/ ١٦٨، والسمين الحلبي في \"الدر المصون\" ١٠/ ٧١٠.","vol":"29","page":11},{"text":"<span data-type=\"title\" id=toc-6277>٦ </span>- قوله تعالى: ﴿يَاأَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ (٦)﴾\n[٣٣٨٠] أخبرنا أبو عبد الله الفنجوي (١)، قال: حدثنا أبو علي المقرئ (٢)، قال: حدثنا أبو القاسم بن الفضل المقري (٣)، قال: حدثنا علي بن الحسين (٤)، قال: حدثنا المقدّمي (٥) وعلي بن هشام (٦)، قالا: حدثنا كثير بن هشام (٧)، قال: حدثنا جعفر بن برقان (٨)، قال: حدثنا صالح بن مسمار (٩)، قال: بلغني أن النبي - ﷺ - تلا هذِه الآية ﴿يَاأَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ﴾ ثم قال: \"جهله\" (١٠).\n_________\n(١) ابن فنجويه، لم يذكر بجرح أو تعديل.\n(٢) الحسين بن محمد بن حبش، ثقة مأمون.\n(٣) العباس بن الفضل بن شاذان، إمام محقق مجود.\n(٤) لم يتبين لي من هو.\n(٥) عبد الله بن أبي بكر المقدمي: روى عن جعفر بن سليمان وغيره، وعنه الحسن بن سفيان وأبو يعلى وضعفه وغيره ذكره ابن حبان في \"الثقات\" وقال: كان يخطئ. انظر: \"الثقات\" لابن حبان ٨/ ٣٥٧، \"ميزان الاعتدال\" للذهبي ٤/ ٦٩.\n(٦) علي بن هشام: لم أجده.\n(٧) في الأصل، (س): همام، وما أثبته من كتب التراجم والرجال، وهو أبو سهل الرقي الدمشقي، ثقة.\n(٨) الكلابي، صدوق يهم في حديث الزهري.\n(٩) صالح بن مسمار: بصري سكن الجزيرة، روى عن الحسن البصري وابن سيرين، وعنه جعفر بن برقان، وغيره، ذكره ابن حبان في \"الثقات\" وقال: يروي المراسيل، قال ابن حجر: مقبول.\nانظر: \"الثقات\" لابن حبان ٦/ ٤٦٥، \"تقريب التهذيب\" لابن حجر (٢٨٨٩).\n(١٠) [٣٣٨٠] الحكم على الإسناد:\nضعيف؛ فيه المقدمي ضعيف، وعلي بن هشام لم أجده، علي بن الحسين لم =","vol":"29","page":12},{"text":"وقال قتادة: غرّ البائس عدوه المسلّط عليه (١).\n[٣٣٨١] أخبرنا ابن فنجويه (٢)، قال: حدثنا أبي (٣)، عن\n_________\n= يتبين لي من هو، وصالح بن مسمار مقبول وقد رواه بلاغًا.\nالتخريج:\nرواه أبو عبيد في \"فضائل القرآن\" (ص ١٥١)، ورواه المصنف من طريق المقدمي، وعلي بن هشام، وعنه الواحدي في \"الوسيط\" ٤/ ٤٣٤، وأبو المظفر السمعاني في \"تفسير القرآن\" ٦/ ١٧٧، ولم يذكرا: علي بن هشام.\nثلاثتهم: أبو عبيد، والمقدمي، وابن هشام، عن كثير بن هشام، عن جعفر بن برقان، عن صالح بن مسمار فذكره.\nإلا أن لفظ أبي عبيد: غره حلمه.\nقال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ١٦٧: ونسخته صحيحة.\nورواه أيضًا عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٤ عن صالح به، والسخاوي في \"جمال القراء وكمال الإقراء\" ١/ ١٢١.\nولهذا المرسل شاهدان:\nالأول: عن عمر بن الخطاب - ﵁ - موقوفًا عليه:\nرواه ابن أبي حاتم كما عند ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٧٤، وابن المنذر، وسعيد بن منصور كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٤ من طريق سفيان، عن عمر فذكره بلفظ: الجهل.\nوهو مُعضل، فبين سفيان وعمر مفاوز.\nالثاني: عن عبد الله بن عمر بن الخطاب موقوفًا عليه:\nرواه ابن أبي حاتم كما عند ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٧٤، عن عمر بن شبة، عن أبي خلف، عن يحيى البكاء، عن ابن عمر فذكره بلفظ: غره والله جهله.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٧، وذكره ابن فورك، والواحدي في \"الوسيط\" ٤/ ٤٣٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٦.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) لم أجده.","vol":"29","page":13},{"text":"جدي (١)، عن علي بن الحسن (٢) الهلالي، عن إبراهيم بن الأشعث (٣)، قال: قيل للفضيل بن عياض (٤): لو أقامك الله تعالى يوم القيامة بين يديه، فقال: ما غرك بي؟ ماذا كنت تقول؟ قال: كنت أقول: غرني (٥) ستورك المرخاة (٦). فنظمه محمد بن السَّمّاك فقال:\nيا كاتم الذنب أما تستحي ... الله في الخلوة ثانيكا\nغرّك من ربك إمهاله ... وستره طول مساويكا (٧)\n_________\n(١) لم أجده.\n(٢) في الأصل: الحسين، وما أثبت من (س)، وهو أبو الحسن الدرابجردي، ثقة.\n(٣) ذكره ابن حبان في \"الثقات\" وقال: يغرب ويتفرد، ويخطئ ويخالف.\n(٤) أبو علي الزاهد، ثقة عابد إمام.\n(٥) في (س): غرتني.\n(٦) [٣٣٨١] الحكم على الإسناد:\nضعيف، فيه أبو شيخ المصنف وجده، لم أجدهما وإبراهيم بن الأشعث متكلم فيه. ذكره الواحدي في \"الوسيط\" ٤/ ٤٣٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٦، والزمخشري في \"الكشاف\" ٦/ ٣٣٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤٤، والرازي في \"مفاتيح الغيب\" ٣١/ ٨٠، ونظام الدين النيسابوري في \"غرائب القرآن\" ٦/ ٤٥٨.\n(٧) ذكره الواحدي في \"الوسيط\" ٤/ ٤٣٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٣، والقرطبي ١٩/ ٢٤٤، وأبو حيان في \"البحر المحيط\" ١٠/ ٤٢١.","vol":"29","page":14},{"text":"وقال مقاتل: غَرّه عفو الله تعالى، حين لم يعجّل عليه بالعقوبة (١).\nوتلا السري بن مغلس هذِه الآية فقال: غرّه رفق الله تعالى به (٢).\n[٣٣٨٢] سمعت أبا القاسم الحبيبي (٣)، يقول: سمعت أبي (٤) يقول: سمعت علي بن محمد الورّاق (٥) يقول: سمعت يحيى بن معاذ (٦) يقول: لو أقامني الله تعالى بين يديه فقال: ما غرّك بي؟ قلت: غَرّني بك بِرُّك بي سالفًا وآنفًا (٧).\n_________\n(١) لم أجده في \"تفسيره\"، وذكره الواحدي في \"الوسيط\" ٤/ ٤٣٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٦، والرازي في \"مفاتيح الغيب\" ٣١/ ٨٠، والخازن في \"لباب التأويل\" ٤/ ٤٠١ ولم ينسبه، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ١٩٧، والشوكاني في \"فتح القدير\" ٥/ ٤٥٨.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٤٣٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٦، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٣٥٦.\n(٣) قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) أبو الحسن الفوري، لم يذكر بجرح أو تعديل.\n(٦) أبو زكريا الرازي، لم يذكر بجرح أو تعديل.\n(٧) [٣٣٨٢] الحكم على الإسناد:\nضعيف، شيخ المصنف تكلم فيه الحاكم، وأبوه لم أجده، وعلي بن محمد ويحيى بن معاذ لم يذكرا بجرح أو تعديل.\nالتخريج:\nذكره السلمي في \"حقائق التفسير\" [٣٦٠/أ] والواحدي في \"الوسيط\" ٤/ ٤٣٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٦، وابن الجوزي في \"زاد المسير\" ٩/ ٤٧، والخازن في \"لباب التأويل\" ٤/ ٤٥١.","vol":"29","page":15},{"text":"[٣٣٨٣] سمعت الحبيبي (١) يقول: سمعت أبي (٢) يقول: سمعت أبا عبد الله محمد بن صالح المعافري (٣) يقول: سمعت حماد بن بكر (٤) يحكي عن بعضهم أنه قال: لو سألني الله تعالى عن هذا؟ لقلت: غرّني حلمك (٥).\n[٣٣٨٤] وسمعت الحبيبي (٦) يقول: سمعت أبا إسحاق إبراهيم بن يزيد النسفي (٧) يقول: سمعت أبا عبد الله ختن أبي بكر الوراق (٨) يقول: سمعت أبا بكر الورّاق (٩) يقول: لو قال لي: ما غرّك بربك الكريم؟ لقلت: غرّني كرم الكريم (١٠).\n_________\n(١) قيل: كذبه الحاكم.\n(٢) لم أجده.\n(٣) أبو عبد الله محمد بن صالح بن محمد بن السمح المعافري، الأندلسي، توفي سنة (٣٧٣ هـ)، روى عن محمد بن رفاعة وغيره، وعنه أبو سعيد الإدريسي، كان من أفاضل الناس ومن ثقاتهم، ذكره الحاكم في \"تاريخ نيسابور\"، \"الأنساب\" للسمعاني ٤/ ٤٥٥.\n(٤) في (س): بكير، لم أجده.\n(٥) [٣٣٨٣] الحكم على الإسناد:\nضعيف، شيخ المصنف تكلم فيه الحاكم وأبوه لم أجده، وكذلك حماد بن بكر.\nالتخريج:\nلم أجده عند غير المصنف.\n(٦) قيل: كذبه الحاكم.\n(٧) في (س): الدمشقي، لم أجده.\n(٨) لم أجده.\n(٩) محمد بن عمر، ضعيف جدًا.\n(١٠) [٣٣٨٤] الحكم على الإسناد:\nضعيف، شيخ المصنف تكلم فيه الحاكم، وإبراهيم بن يزيد وختن الوراق لم أجدهما. =","vol":"29","page":16},{"text":"قال أهل الإشارة: إنما قال: بربك الكريم دون سائر أسمائه وصفاته؛ لأنه لقَّنه الإجابة حتى يقول: غَرّني كرم الكريم (١).\nوقال منصور بن عمار: لو قيل لي: ما غرّك؟ قلت: يا رب ما غرّني إلا ما قد علمته (٢) من فضلك على عبادك، وصفحك عنهم (٣).\nوروى أبو وائل، عن ابن مسعود - ﵁ - قال: ما منكم من أحد إلا سيخلو الله جل وعز به يوم القيامة، فيقول: يا ابن آدم؟ ما غرك بي، يا ابن آدم، ما عملت فيما علمت، يا ابن آدم: بماذا أجبت المرسلين (٤).\n[٣٣٨٥] سمعت أبا القاسم بن حبيب (٥) يقول: سمعت أبا عبد الله\n_________\n= التخريج:\nذكره الواحدي في \"الوسيط\" ٤/ ٤٣٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٦، والخازن في \"لباب التأويل\" ٤/ ٤٠١، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٧٤ - ٢٧٥.\n(١) ذكره القشيري في \"لطائف الإشارات\" (ص ٦٩٧)، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٦، والزمخشري في \"الكشاف\" ٦/ ٣٣٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٦ - ٤٤٧، وابن الجوزي في \"زاد المسير\" ٩/ ٤٧.\n(٢) في (س): علمت.\n(٣) ذكره السلمي في \"حقائق التفسير\" [٣٦٠/ أ] نحوه، والواحدي في \"الوسيط\" ٤/ ٤٣٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٤.\n(٤) ذكره الواحدي في \"الوسيط\" ٤/ ٤٣٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤٤، والخازن في \"لباب التأويل\" ٤/ ٤٠١، وابن عادل الدمشقي في \"اللباب\" ٢٥/ ١٩٧.\n(٥) الحبيبي، قيل: كذبه الحاكم.","vol":"29","page":17},{"text":"محمد بن عبيد الله الشاشي (١)، وأبا الحسن محمد بن الحسين القاضي الجرجاني (٢) يقولان: سمعنا إبراهيم بن فاتك (٣) يقول: سمعت يوسف ابن الحسين (٤) يقول: سمعت ذا النون المصري (٥) يقول: كم من مغرور تحت السَّتر، وهو لا يشعر (٦).\n[٣٣٨٦] وأنشدنا الحسين بن جعفر البابي (٧) قال: أنشدني منصور ابن عبد الله الأصفهاني (٨)، قال: أنشدنا أبو بكر ابن طاهر الأبهري (٩) في هذا المعنى:\n_________\n(١) لم أجده.\n(٢) محمد بن الحسين القاضي: إمام جامع نيسابور، روى عنه الحاكم، وقال: كان صاحب عجائب.\nانظر: \"ميزان الاعتدال\" للذهبي ٣/ ٥٢٤.\n(٣) أبو الفاتك، وقيل: أبو القاسم، إبراهيم بن فاتك بن سعيد، البغدادي، كان خادما للحلاج، صحب الجنيد والثوري \"كتاب الطواسيم\" (ص ٢٥٦).\n(٤) شيخ الصوفية، لم يذكر بجرح أو تعديل.\n(٥) من (س): ثوبان بن إبراهيم الزاهد شيخ الديار المصرية كان واعظًا.\n(٦) [٣٣٨٥] الحكم على الإسناد:\nضعيف، فيه شيخ المصنف تكلم فيه الحاكم، والشاشي لم أجده، والجرجاني يروي العجائب. وباقي رجال السند لم يذكروا بجرح أو تعديل.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤٤.\n(٧) في (س): المالي، لم أجده.\n(٨) أبو نصر الأصبهاني الصوفي، لم يذكر بجرح أو تعديل.\n(٩) عبد الله بن طاهر، لم يذكر بجرح أو تعديل.","vol":"29","page":18},{"text":"يا من علا في الغي والتيه ... وغرّه طول تماديه\nاملى لك الله فبارزته ... ولم تخف غِب معاصيه (١)\n\n<span data-type=\"title\" id=toc-6278>٧ </span>- ﴿الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ (٧)﴾\nقَرَأَه أهل الكوفة: بالتخفيف أي: صرفك وأمالك إلى أي صورة شاء، قبيحًا وجميلًا، وقصيرًا وطويلًا (٢).\nوقرأ الباقون بالتشديد (٣) أي: قوّمك وجعلك معتدل القامة والخلق (٤).\n_________\n(١) [٣٣٨٦] الحكم على الإسناد:\nشيخ المصنف لم أجده، وأبو نصر لم يذكر بجرح أو تعديل.\nالتخريج:\nذكرها الواحدي في \"الوسيط\" ٤/ ٤٣٥، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤٤.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٤، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٨)، والطبري في \"جامع البيان\" ٣٥/ ٨٧، والنحاس في \"إعراب القرآن\" ٥/ ١٦٩، والقشيري في \"لطائف الإشارات\" (ص ٦٩٧).\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٤)، \"الحجة\" لابن خالويه (ص ٣٦٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٩)، \"التذكرة\" لابن غلبون ٢/ ٦١٨.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٤، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٨)، والطبري في \"جامع البيان\" ٣٠/ ٨٧، والأخفش في \"معاني القرآن\" ٢/ ٧٣٣.","vol":"29","page":19},{"text":"وهو اختيار الفراء، وأبي عبيد، وأبي حاتم، لقوله تعالى: ﴿لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ (٤)﴾ (١).\n\n<span data-type=\"title\" id=toc-6279>٨ </span>- ﴿فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ (٨)﴾\nقال مجاهد: في أي شبه أب، أو أم، أو عم، أو خال (٢).\n[٣٣٨٧] أخبرنا عبد الله بن حامد (٣)، قال: حدثنا عبد الله بن عبد الرحمن (٤) العسكري، قال: حدثنا عبد الرحمن بن محمد بن منصور (٥)، قال: حدثنا مطهر بن الهيثم (٦)، قال: حدثنا (موسى بن علي بن رباح) (٧)،\n_________\n(١) التين: ٤، وأنظر: \"معاني القرآن\" للفراء ٣/ ٢٤٤، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٣٥١، \"فتح القدير\" للشوكاني ٥/ ٤٥٨.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٣٥ لعبد بن حميد، وابن المنذر أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٦٩، والماوردي في \"النكت والعيون\" ٦/ ٢٢٢.\n(٣) الوزان، لم يذكر بجرح أو تعديل.\n(٤) في (س): حامد، وهو أبو العباس البزار، وثقه الدارقطني.\n(٥) أبو سعيد الحارثي، مختلف فيه.\n(٦) مطهر بن الهيثم بن الحجاج الطائي البصري، روى عن شبل بن عباد والمثنى بن سعيد، روى عنه الوليد بن شجاع وآخرون، متروك الحديث.\nانظر: \"تهذيب الكمال\" للمزي ٢٨/ ٨٨، \"تقريب التهذيب\" لابن حجر (٦٧١٣).\n(٧) في الأصل، (س): علي بن موسى بن جعفر، وما أثبته من كتب التراجم والرجال، وهو موسى بن علي بن رباح اللخمي أبو عبد الرحمن المصري، ولي إمرة مصر سنة (١٦٠ هـ)، وتوفي سنة (١٦٣ هـ). روى عن أبيه وابن المنكدر والزهري وغيرهم، وعنه أسامة بن زيد وابن لهيعة ومطهر، وثقه ابن سعد، وقال ابن حجر: صدوق ربما أخطأ. =","vol":"29","page":20},{"text":"عن أبيه (١)، عن جده (٢)، قال: قال رسول الله -ﷺ- لجده (٣): \"ما ولد لك؟ \" قال يا رسول الله: وما عسى أن يولد لي، إما غلام، وإما جارية قال: \"من يشبه\"، قال: فمن عسى أن يشبه أمه أو أباه، فقال له النبي -ﷺ-: \"لا تقل هكذا، إن النطفة إذا استقرت في الرحم أحضرها الله تعالى كل نسب بينها (٤) وبين آدم (٥)، أما قرأت هذِه الآية: ﴿فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ (٨)﴾ فيما بينك وبين آدم -﵇-\" (٦).\n_________\n= انظر: \"الطبقات\" لابن سعد ٧/ ٥١٥، \"تقريب التهذيب\" لابن حجر (٦٩٩٤).\n(١) علي بن رباح بن قصير اللخمي، ثقة.\n(٢) رباح بن قصير اللخمي، قال ابن السكن في إسناده نظر، ورباح أدرك النبي -ﷺ- وأسلم في زمن أبي بكر.\nانظر \"الإصابة\" لابن حجر ١/ ٥٠١.\n(٣) في (س): له.\n(٤) في الأصل: بينهم، وما أثبت من (س).\n(٥) في (س): فركب خلقه في صورة من تلك الصور.\n(٦) [٣٣٨٧] الحكم على الإسناد:\nضعيف جدًّا، فيه مطهر بن الهيثم متروك، وعبد الرحمن بن محمد مختلف فيه، ورباح أسلم في زمن أبي بكر!\nالتخريج:\nرواه المصنف من طريق عبد الرحمن بن محمد بن منصور، والطبري في \"جامع البيان\" ٣٠/ ٨٧ عن محمد بن سنان، والطبراني في \"المعجم الكبير\" ٥/ ٧٤ (٤٦٢٤) من طريق سعيد بن محمد بن بواب، والواحدي في \"الوسيط\" ٤/ ٤٣٧ من طريق محمد بن المثنى.\nأربعتهم: عبد الرحمن بن محمد، ومحمد بن سنان، وسعيد بن محمد، ومحمد ابن المثنى، عن مطهر، عن موسى بن علي بن رباح، عن أبيه، عن جده رباح بن =","vol":"29","page":21},{"text":"وقال عكرمة (١)، وأبو صالح (٢): ﴿فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ (٨)﴾: قال: إن شاء في صورة إنسان، وإن شاء في صورة الحمار، وإن شاء صورة قرد، وإن شاء في صورة كلب، وإن شاء في صورة خنزير.\n\n<span data-type=\"title\" id=toc-6280>٩ </span>- قوله تعالى: ﴿كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ (٩)﴾\nقراءة العامة بالتاء (٣)، لقوله: ﴿وَإِنَّ عَلَيْكُمْ﴾.\n_________\n= قصير اللخمي فذكره مرسلًا.\nورواه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ٤/ ٢٧٦ وقال ابن كثير: هذا الحديث- لو صح لكان فيصلًا في هذِه الآية، ولكن إسناده ليس بالثابت. ثم ذكر كلام ابن يونس، وابن حبان فيه.\nوقال الحافظ الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٥: فيه مطهر بن الهيثم: وهو متروك.\nوالحديث أخرجه أيضًا: ابن المنذر، وابن مردويه، وابن شاهين، وابن قانع، كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٤، والبخاري في \"التاريخ الكبير\" ٨/ ٥١.\nقلت: والذي في \"التاريخ الكبير\" للبخاري ٨/ ٥١ أنه أشار إلى الإسناد ولم يذكر المتن، وذلك في ترجمة مطهر هذا فقال: بصري، يروي عن موسى بن علي بن رباح البصري.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٧، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٥.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٥/ ٨٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٣٥ لعبد بن حميد، وابن المنذر أيضًا، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٥٧.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٤٤ واختاره، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٩)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٩٤.","vol":"29","page":22},{"text":"وقرأ أبو جعفر بالياء (١)، ومثله قتيبة، عن الكسائي (٢).\n\n<span data-type=\"title\" id=toc-6281>١٠ </span>- ﴿وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ (١٠)﴾ رُقباء يحفظون عليكم أعمالكم (٣).\n\n<span data-type=\"title\" id=toc-6282>١١ </span>- ﴿كِرَامًا﴾ على الله (٤) ﴿كَاتِبِينَ﴾، يكتبون أقوالكم وأفعالكم (٥).\n\n<span data-type=\"title\" id=toc-6283>١٢ </span>- ﴿يَعْلَمُونَ مَا تَفْعَلُونَ﴾\n\n<span data-type=\"title\" id=toc-6284>١٣ </span>- ﴿إِنَّ الْأَبْرَارَ﴾\nيعني: الذي بَرّوا وصدقوا في إيمانهم بأداء فرائض الله سبحانه واجتناب معاصيه (٦).\n_________\n(١) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٩)، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٨/ أ] \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٩، \"إعراب الشواذ\" للعكبري ٢/ ٦٨٨، ولم ينسبه، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٩٤.\n(٢) القراءة لم أجدها.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ٨٨، والواحدي في \"الوسيط\" ٤/ ٤٣٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٧.\n(٤) قاله يحيى بن سلام: ذكره الطبري في \"جامع البيان\" ٣٠/ ٨٨، والماوردي في \"النكت والعيون\" ٦/ ٢٢٣، والواحدي في \"الوسيط\" ٤/ ٤٣٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٧.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٢٣، والواحدي في \"الوسيط\" ٤/ ٤٣٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٥.\n(٦) ذكره الطبري في \"جامع البيان\" ٣٠/ ٨٨، والنحاس في \"إعراب القرآن\" ٥/ ١٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٧، والخازن في \"لباب التأويل\" ٤/ ٤٠٢.","vol":"29","page":23},{"text":"[٣٣٨٨] وأخبرنا عبد الله بن يحيى العدل (١)، قال: حدثنا علي بن المؤمل (٢)، قال: حدثنا أحمد بن عثمان (٣)، قال: حدثنا هشام بن عمار (٤)، قال: حدثنا سعيد بن يحيى (٥)، عن (٦) عبيد الله الوصافي (٧)، عن مُحارب بن دثار (٨)، عن ابن عمر - ﵁ - عن النبي - ﷺ - قال: \"إنما سماهم الله تعالى الأبرار؛ لأنهم بروا الآباء والأبناء، كما أن لوالدك (٩) عليك حقًا، كذلك لولدك عليك حق\" (١٠).\n_________\n(١) لم أجده.\n(٢) أبو القاسم النيسابوري، يضرب به المثل في العقل والورع، وأثنى عليه الحاكم.\n(٣) أحمد بن عثمان النسائي، أبو عبد الرحمن، قال ابن أبي حاتم: رقيق أي بمصر بالرحلة الثانية، روى عن قتيبة وهشام بن عمار ... وهو صدوق ثقة.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٦٣.\n(٤) أبو الوليد السلمي، صدوق مقرئ، كبر فصار يتلقن فحديثه القديم أصح.\n(٥) الملقب بسعدان، صدوق وسط.\n(٦) في الأصل، (س): بن، وما أثبت هو الصحيح.\n(٧) أبو إسماعيل الكوفي ضعيف.\n(٨) السدوسي، ثقة إمام.\n(٩) في (س): لوالديك.\n(١٠) [٣٣٨٨] الحكم على الإسناد:\nضعيف، فيه شيخ المصنف لم أجده، والوصافي ضعيف.\nالتخريج:\nرواه المصنف، وابن عدي في \"الكامل\" ٥/ ٥٢٠ من طريق سعيد بن يحيى، وابن عساكر في \"تاريخ دمشق\" ٥٧/ ٦٨، ٦١/ ١٩٩ من طريق عيسى بن يونس بن أبي إسحاق السبيعي.\nكلاهما: سعيد، وعيسى، عن عبيد الله الوصافي، عن محارب بن دثار، عن عبد الله بن عمر به مرفوعًا. =","vol":"29","page":24},{"text":"﴿لَفِي نَعِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-6285>١٤ </span>- ﴿وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ (١٤)﴾.\n\n<span data-type=\"title\" id=toc-6286>١٥ </span>- ﴿يَصْلَوْنَهَا﴾ يدخلونها (١)، ﴿يَوْمَ الدِّينِ﴾ يوم القيامة (٢).\n\n<span data-type=\"title\" id=toc-6287>١٦ </span>- ﴿وَمَا هُمْ عَنْهَا بِغَائِبِينَ (١٦)﴾\n\n<span data-type=\"title\" id=toc-6288>١٧ </span>- ﴿وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ (١٧) ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ <span data-type=\"title\" id=toc-6289>(١٨)﴾</span>\n\n<span data-type=\"title\" id=toc-6290>١٩ </span>- ﴿يَوْمَ لَا تَمْلِكُ﴾\nقرأ أهل مكة، والبصرة برفع الميم ردًا على اليوم الأول (٣)، وقرأ\n_________\n= ورواه أيضًا: الطبراني كما في \"مجمع الزوائد\" للهيثمي ٨/ ١٤٦، والديلمي في \"مسند الفردوس\" ١/ ٣٤٦ (١٣٨٢)، وضعفه الألباني في \"ضعيف الجامع\" (ص ٢٩٨) (٢٠٥٨).\nوللحديث شاهد عن أنس بن مالك - ﵁ -:\nرواه الواحدي في \"الوسيط\" ٤/ ٤٣٨ من طريق محمد بن سعيد الكريزي، عن أبيه، عن حماد بن سلمة، عن ثابت، عن أنس به مرفوعًا.\nوإسناده ضعيف. محمد بن سعيد: ضعفه أبو زرعة، وأبو حاتم الرازيان، والراوي عنه أبو يعلى حمزة المؤدب. قال الدارقطني: ليس بشيء.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٣٨٠.\n(١) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٧٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٥٧، وابن الجوزي في \"زاد المسير\" ٩/ ٤٩.\n(٢) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٣٠/ ٨٩، وذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩٦، والقشيري في \"لطائف الإشارات\" (ص ٦٩٨)، والماوردي في \"النكت والعيون\" ٦/ ٢٢٤.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٤)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٩)، \"التذكرة\" لابن غلبون ٢/ ٦١٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٤ - ٣٦٥.","vol":"29","page":25},{"text":"غيرهم بالنصب: أي في يوم (١).\nواختاره أبو عبيد: قال: لأنها إضافة غير محضة (٢) ﴿نَفْسٌ لِنَفْسٍ شَيْئًا وَالْأَمْرُ يَوْمَئِذٍ لِلَّهِ﴾ وحده.\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٤)، \"الحجة\" لابن خالويه (ص ٣٦٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٣٩٩)، \"التذكرة\" لابن غلبون ٢/ ٦١٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٥.\n(٢) ذكر هذا المعنى الطبري في \"جامع البيان\" ٣٠/ ٩٠ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤٧، وقال: هو اختيار الفراء والزجاج.","vol":"29","page":26},{"text":"<span data-type=\"title\" id=toc-6291>٨٣ - سُورَة المطففين</span>","vol":"29","page":27},{"text":"سورة المطففين\nمدنية (١)،\n_________\n(١) قاله ابن عباس في الأصح عنه، والحسن، وعكرمة، وقتادة، ومقاتل: إلا أن ابن عباس وقتادة قالا: فيها ثمان آيات مكية من قوله تعالى: ﴿إِنَّ الَّذِينَ أَجْرَمُوا﴾ إلى آخرها، وقال مقاتل: فيها آية مكية وهي قوله تعالى: ﴿إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ (١٣)﴾.\nأخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٦، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣، عن ابن عباس قال: أول ما نزل بالمدينة ﴿وَيْلٌ لِلْمُطَفِّفِينَ (١)﴾. وقال مقاتل: هي أول سورة نزلت بالمدينة.\nانظر: \"تفسير مقاتل\" ٤/ ٦١٩، في \"النكت والعيون\" للماوردي ٦/ ٢٢٥، \"زاد المسير\" لابن الجوزي ٩/ ٥١، \"مصاعد النظر\" للبقاعي ٣/ ١٦٧ - ١٦٨.\nقلت: والمصنف ﵀ جرى في غالب السور على ذكر الاختلاف إن وجد، إلا أنه في هذا الموضع خالف منهجه فلم يحك الخلاف، وحاصله: أنه اختلف في كونها مكية أو مدنية أو بعضها مكي وبعضها مدني على النحو التالي:\nالقول الأول: أنها مدنية، وهو ما مال إليه المصنف واختاره، وتم ذكره آنفًا.\nالقول الثاني: أنها مكية: قاله ابن عباس، وابن الزبير، وابن مسعود، والضحاك، ويحيى بن سلام:\nأخرج النحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٦ عن ابن عباس قال: نزلت سورة المطففين بمكة.\nوأخرج ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٦ عن ابن الزبير مثله.\nوأخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٤) عن ابن عباس قال: آخر ما أنزل بمكة سورة المطففين.\nقال ابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٩: وهي مكية في قول جماعة المفسرين، واحتجوا لذكر الأساطير، وهذا على أن تطفيف الكيل والوزن كان =","vol":"29","page":29},{"text":"وهي سبعمائة وثمانون (١) حرفًا، ومائة وتسع وستون كلمة، وست وثلاثون آية (٢).\n[٣٣٨٩] أخبرنا كامل بن أحمد المفيد (٣)، قال: أخبرنا محمد بن مطر العدل (٤)، قال: إبراهيم بن شريك الأسدي (٥)، قال: حدثنا أحمد ابن يونس اليربوعي (٦)، قال: حدثنا سلام بن سليم المدائني (٧)، قال: حدثنا هارون بن كثير (٨)، عن زيد بن أسلم (٩)، عن أبيه (١٠)، عن أبي\n_________\n= بمكة، حسبما هو في كل أمة، لاسيما مع كفرهم. ا. هـ.\nالقول الثالث: أنها نزلت بين مكة، والمدينة: قاله جابر بن زيد، وابن السائب.\nوذكر هبة الله ابن سلامة المفسر أنها نزلت في الهجرة بين مكة والمدينة، نصفها يقارب مكة، ونصفها يقارب المدينة.\nقال ابن عاشور في \"التحرير والتنوير\" ٣٠/ ١٨٧: وهو قول حسن.\nانظر: \"النكت والعيون\" للماوردي ٦/ ٢٢٥، \"المحرر الوجيز\" لابن عطية ٥/ ٤٤٩، \"زاد المسير\" لابن الجوزي ٩/ ٥١، \"مصاعد النظر\" للبقاعي ٣/ ١٦٧ - ١٦٨، \"التحرير والتنوير\" لابن عاشور ٣٥/ ١٨٧.\n(١) في (س): وثلاثون.\n(٢) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦، \"البيان في عبد اي القرآن\" (ص ٢٦٧) وذكر: سبعمائة وثلاثين حرفًا، \"القول الوجيز\" للمخللاتي (ص ٣٤١).\n(٣) أبو جعفر النحوي، ثقة صحيح الرواية.\n(٤) محمد بن جعفر بن مطر، عدل ضابط.\n(٥) الأسدي، الإمام المحدث الثقة.\n(٦) أحمد بن عبد الله بن يونس، ثقة حافظ.\n(٧) سلام الطويل، متروك.\n(٨) هارون بن كثير، مجهول.\n(٩) قال ابن حجر: هو تحريف والصواب زيد بن سالم جهله أبو حاتم.\n(١٠) قال الذهبي: زيد عن أبيه نكرة.","vol":"29","page":30},{"text":"أمامة الباهلي، عن أبي بن كعب -﵁- قال: قال رسول الله -ﷺ-: \"من قرأ سورة التطفيف سقاه الله من الرحيق المختوم يوم القيامة\" <span data-type=\"title\" id=toc-6292>(١)</span>.\nقوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n١ - ﴿وَيْلٌ لِلْمُطَفِّفِينَ (١)﴾\nيعني: الذين ينقصون الناس، ويبخسون حقوقهم في الكيل والوزن (٢)، وأصله: من الشيء الطفيف، وهو النزر القليل (٣)، وإناء طَفّان: إذا لم يكن ملآن (٤)، ومنه قيل للقوم يكونون سواء في حسب أو عدد: هو كطف الصاع، أي: كقرب الملء منه ناقص عن الملء (٥).\n_________\n(١) [٣٣٨٩] الحكم على الإسناد:\nإسناده ضعيف جدًّا، ومتنه موضوع.\nالتخريج:\nسبق بسط الكلام عليه مرارًا.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ٩٠، والزجاج في \"معاني القرآن\" ٥/ ٢٩٧، والواحدي في \"الوجيز\" ٢/ ١١٨٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٦١.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ٩٠، والأصفهاني في \"مفردات ألفاظ القرآن\" (ص ٥٢١)، والماوردي في \"النكت والعيون\" ٦/ ٢٢٦، وابن منظور في \"لسان العرب\" ٩/ ٢٢٢.\n(٤) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٩)، وابن الجوزي في \"زاد المسير\" ٩/ ٥٢، والرازي في \"مفاتيح الغيب\" ٣١/ ٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٤٩، وابن منظور في \"لسان العرب\" ٩/ ٢٢٢.\n(٥) انظر: \"الجامع لأحكام القرآن\" ١٩/ ٢٤٩، وابن منظور في \"لسان العرب\" ٩/ ٢٢٢.","vol":"29","page":31},{"text":"<span data-type=\"title\" id=toc-6293>٢ </span>- ﴿الَّذِينَ إِذَا اكْتَالُوا﴾\nأخذوا (١) ﴿عَلَى النَّاسِ﴾ أي: منهم (٢)، و(على)، و(من) يتعاقبان في هذا الموضع <span data-type=\"title\" id=toc-6294>(٣) </span>﴿يَسْتَوْفُونَ﴾ حقوقهم منهم (٤).\n\n٣ - ﴿وَإِذَا كَالُوهُمْ أَوْ وَزَنُوهُمْ﴾\nأي: كالوا لهم، أو وزنوا لهم (٥)، يقال: كِلْتك طعامك، ووزنتك حقك بمعنى: كلت لك، ووزنت لك (٦).\nقال الفراء: وهي لغة أهل الحجاز، ومن جاورهم من قيس.\n_________\n(١) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٣٥، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٨٠، والبيضاوي في \"أنوار التنزيل\" ٥/ ١٧٧.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٤٦، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٧٩)، \"جامع البيان\" للطبري ٣٠/ ٩١، \"معاني القرآن\" للزجاج ٥/ ٢٩٧.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٦، والطبري في \"جامع البيان\" ٣٠/ ٩١، والواحدي في \"الوسيط\" ٤/ ٤٤١، والهمداني في \"إعراب القرآن\" ٤/ ٦٣٩.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ٩١ بنحوه، والواحدي في \"الوجيز\" ٢/ ١١٨٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٧، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٨٠ - ٢٨١ بنحوه.\n(٥) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٩، والأخفش في \"معاني القرآن\" ٢/ ٧٣٤، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٩)، والطبري في \"جامع البيان\" ٣٠/ ٩١، والزجاج في \"معاني القرآن\" ٥/ ٢٩٧.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٥ - ٢٤٦، والأخفش في \"معاني القرآن\" ٢/ ٧٣٤، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٩)، والواحدي في \"الوسيط\" ٤/ ٤٤١، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٢.","vol":"29","page":32},{"text":"قال: وسمعت أعرابية تقول: إذا صدر الناس أتينا التاجر، فيكيلنا المُدَّ والمُدَّين إلى الموسم المقبل (١).\nقال أبو عبيدة: وكان عيسى بن عمر يجعلهما حرفين، ويقف على (كالوا) و(وزنوا) ثم يبتدئ، فيقول: (هم يخسرون) (٢) (٣).\nقال: وأحسب قراءة حمزة كذلك أيضًا (٤).\nقال أبو عبيدة: والاختيار الأول من جهتين:\nأحدهما: الخط، وذلك أنهم كتبوها بغير ألف، ولو كانتا مقطوعتين لكتبتا (كالوا ووزنوا) بالألف على ما كتبوا الأفعال كلها، مثل: قالوا، وجاءوا، ولم نجد المصاحف إلا على إسقاطها.\nوالجهة الأخرى: أنه يقال: كِلْتك، ووزنتك بمعنى: كلت لك، ووزنت لك، وهو كلام عربي، كما يقال: صدتك وصدت لك،\n_________\n(١) في \"معاني القرآن\" ٣/ ٢٤٦.\nوانظر: \"الوسيط\" للواحدي ٤/ ٤٤١، \"تفسير القرآن\" للسمعاني ٦/ ١٧٧ - ١٧٨، \"زاد المسير\" لابن الجوزي ٩/ ٥٣.\n(٢) في (س): هم في الحرفين يخسرون.\n(٣) لم أجد هذا القول في \"مجاز القرآن\"، وذكره الطبري في \"جامع البيان\" ٣٠/ ٩١، ولم ينسبه، والزجاج في \"معاني القرآن\" ٥/ ٢٩٧ - ٢٩٨، والنحاس في \"إعراب القرآن\" ٥/ ١٧٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٢.\n(٤) ذكر القراءة الزمخشري في \"الكشاف\" ٦/ ٣٣٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٠، والرازي في \"مفاتيح الغيب\" ٣١/ ٨٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٠، ونظام الدين النيسابوري في \"غرائب القرآن\" ٦/ ٤٦٣.","vol":"29","page":33},{"text":"وكسبتُك وكسبت لك، ومثله كثير (١) (٢).\n﴿يُخْسِرُونَ﴾ ينقصون (٣).\n[٣٣٩٠] أخبرنا أبو محمد المخلدي (٤)، قال: أخبرنا أبو حامد أحمد بن محمد بن الحسن الحافظ (٥)، قال: حدثنا عبد الرحمن بن بشر (٦) قال: حدثنا علي بن الحسين بن واقد (٧)، قال: حدثني أبي (٨)، قال: حدثني يزيد النحوي (٩)، أن عكرمة (١٠) حدثه عن ابن عباس -﵄- قال: لما قدم رسول الله -ﷺ- المدينة كانوا من أخبث الناس كيلًا، فأنزل الله تعالى: ﴿وَيْلٌ لِلْمُطَفِّفِينَ (١)﴾ فأحسنوا (١١)\n_________\n(١) حذف المفعول، لأنه معلوم في فعل (اكتالوا) أي: أكتالوا مكيلا.\nانظر: \"التحرير والتنوير\" لابن عاشور ٢٠/ ١٩١.\n(٢) لم أجده في \"مجاز القرآن\"، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٠، والزمخشري في \"الكشاف\" ٦/ ٣٣٥، ولم ينسباه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٠.\n(٣) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٩)، والطبري في \"جامع البيان\" ٣٠/ ٩١، والزجاج في \"معاني القرآن\" ٥/ ٢٩٧، والماوردي في \"النكت والعيون\" ٦/ ٢٢٦، والواحدي في \"الوسيط\" ٤/ ٤٤١.\n(٤) الحسن بن أحمد بن محمد بن الحسن، إمام صدوق، مسند عدل.\n(٥) ابن الشرقي، ثقة مأمون.\n(٦) ابن الحكم العبدي، ثقة.\n(٧) أبو الحسن المروزي، صدوق يهم.\n(٨) الحصين بن واقد المروزي، ثقة له أوهام.\n(٩) ابن أبي سعيد القرشي، ثقة عابد.\n(١٠) البربري، ثقة ثبت عالم بالتفسير.\n(١١) في الأصل: فاجتنبوا، وما أثبت من (س) وهو الصواب لغة.","vol":"29","page":34},{"text":"الكيل (١).\n_________\n(١) [٣٣٩٠] الحكم على الإسناد:\nفيه علي بن الحسين صدوق يهم، غير أن الحديث حسن لغيره بالمتابعات.\nالتخريج:\nوالحديث مداره على الحسين بن واقد، عن يزيد النحوي، عن عكرمة، عن ابن عباس:\nرواه المصنف، وعنه الواحدي في \"الوسيط\" ٤/ ٤٤٠، والبغوي في \"معالم التنزيل\" ٧/ ٣٦١، من طريق أبي محمد المخلدي.\nورواه الواحدي في \"أسباب النزول\" (ص ٤٧٤) من طريق محمد بن الحسين.\nكلاهما: أبو محمد المخلدي، ومحمد بن الحسين، عن أبي حامد بن الشرقي.\nورواه الطبراني في \"المعجم الكبير\" ١١/ ٢٩٤ (١٢٠٤١) عن أحمد بن محمد الأصبهاني.\nكلاهما: ابن الشرقي، والأصبهاني، عن عبد الرحمن بن بشر.\nورواه النسائي في \"السنن الكبرى\" ٦/ ٥٠٨ (١١٦٥٤) كتاب التفسير، وابن ماجه، كتاب التجارات، باب التوقي في الكيل والوزن (٢٢٢٣)، من طريق محمد بن عقيل.\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١١/ ٢٨٦ (٤٩١٩) من طريق الحسين بن سعد.\nثلاثتهم: ابن بشر، وابن عقيل، وابن سعد، عن علي بن الحسين بن واقد، عن أبيه به.\nقال البوصيري في \"مصباح الزجاجة\" ٣/ ٤٨: إسناده حسن، لأن علي بن الحسين بن واقد مختلف فيه، وباقي رجاله ثقات.\nقلت: الذي يظهر أن في الإسناد ضعفًا لحال علي، إلا أنه قد توبع من وجهين:\nالأول: تابعه علي بن الحسن بن شقيق:\nرواه الحاكم في \"المستدرك\" ٢/ ٣٨ كتاب البيوع، وعنه البيهقي في \"شعب الإيمان\" ٤/ ٣٢٧ (٥٢٨٦) عن طريق محمد بن موسى بن حاكم، عن علي بن =","vol":"29","page":35},{"text":"وقال القُرظي: كان بالمدينة تجار يطففون، وكانت بياعاتهم كشبه القمار المنابذة (١)، والملامسة (٢)، والمخاطرة (٣)، فأنزل الله تعالى هذِه الآية.\nفخرج رسول الله - ﷺ - إلى السوق، وقرأها عليهم (٤).\nوقال السدي: قدم رسول الله - ﷺ - المدينة، وبها رجل يقال له: أبو\n_________\n= الحسين بن شقيق به.\nقال الحاكم: هذا حديث صحيح ولم يخرجاه، ووافقه الذهبي.\nالثاني: تابعه يحيى بن واضح.\nرواه الطبري في \"جامع البيان\" ٣٠/ ٩١ عن محمد بن حميد، عن يحيى به. وابن حميد: ضعيف.\nوالحديث رواه أيضًا: ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٦، وقال السيوطي فيه، وفي \"أسباب النزول\" للواحدي (ص ٤١٩): إسناده صحيح.\nوخلاصة القول: أن الحديث حسن لغيره بالمتابعتين، والله أعلم.\n(١) المنابذة هي: أن يقول الرجل لصاحبه: انبذ إلى الثوب، أو أنبذه إليك؛ ليجب البيع. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٥ (نبذ).\n(٢) الملامسة هي: أن يقول إذا لمست ثوبي أو لمست ثوبك فقد وجب البيع. وقيل: معناه أن يجعل اللمس بالليل قاطعًا للخيار، ويرجع ذلك إلى تعليق اللزوم، وهو غير نافذ. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٣١ (لمس).\n(٣) المخاطرة: من الخطر: ومن معاني الخطر: الإشراف على الهلكة.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٢٥٢، \"الكليات\" لأبي البقاء (ص ٤٣٣).\n(٤) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٣٣، والرازي في \"مفاتيح الغيب\" ٣١/ ٨٨، ونظام الدين النيسابوري في \"غرائب القرآن\" ٦/ ٤٦٢، وأبو السعود في \"إرشاد العقل السليم\" ٩/ ١٢٤ كلهم دون نسبة.\nوقال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ١٧٢: غريب، وقال الحافظ ابن حجر في \"تخريج الكشاف\" ٤/ ١٨٢: لم أجده.","vol":"29","page":36},{"text":"جهينة، ومعه صاعان، يكيل بأحدهما، ويكتال بالآخر، فأنزل الله تعالى هذِه الآية (١).\n[٣٣٩١] أخبرنا ابن فنجويه (٢)، قال (٣): حدثنا ابن يوسف (٤)، قال: حدثنا ابن عمران (٥)، قال: حدثنا أبو الدرداء عبد العزيز بن منيب (٦)، قال: حدثنا إسحاق بن عبد الله بن كيسان (٧)، عن أبيه (٨)، عن الضحاك (٩)، ومجاهد (١٠)، وطاوس (١١)، عن ابن\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٤٠، وفي \"أسباب النزول\" (ص ٤٨٣)، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٧، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٦١، والزمخشري في \"الكشاف\" ٦/ ٣٣٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٩، وابن الجوزي في \"زاد المسير\" ٩/ ٥٢.\nوعزاه الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ١٧٢ للمصنف وقال: نقله الثعلبي عن السدي. ا. هـ.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) في (س): حدثنا ابن ماجه قال: حدثنا ابن يوسف.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) صدوق.\n(٧) إسحاق بن عبد الله بن كيسان: شيخ لعبد العزيز بن المنيب لينه أبو أحمد الحاكم، وقال عنه البخاري في ترجمة أبيه: له ابن يسمى إسحاق منكر الحديث.\nانظر: \"ميزان الاعتدال\" للذهبي ١/ ١٩٤، \"لسان الميزان\" للذهبي ١/ ٥٧٧.\n(٨) عبد الله بن كيسان: المروزي، صدوق يخطئ كثيرًا.\n(٩) ابن مزاحم، صدوق كثير الإرسال.\n(١٠) ابن جبر، ثقة إمام في التفسير وفي العلم.\n(١١) ابن كيسان اليماني، ثقة فقيه فاضل.","vol":"29","page":37},{"text":"عباس -﵄- قال: قال رسول الله -ﷺ-: \"خمس بخمس\". قالوا يا رسول الله، وما خمس بخمس؟ قال: \"ما نقض قوم العهد إلا سلط عليهم عدوهم، وما حكموا بغير ما أنزل الله إلا فشا فيهم الفقر، وما ظهرت فيهم الفاحشة إلا فشا فيهم الموت، ولا طفّفوا الكيل إلا مُنعوا النبات وأُخذوا بالسنين، ولا مَنعوا الزكاة إلا حُبس عنهم القَطْر\" (١).\n_________\n(١) [٣٣٩١] الحكم على الإسناد:\nإسناده ضعيف فيه إسحاق بن عبد الله، منكر الحديث، وابن يوسف وابن عمران لم أجدهما، غير أن الحديث يرتقي إلى الحسن لغيره بمجموع الشواهد والمتابعات.\nالتخريج:\nالحديث مداره على عبد العزيز بن منيب، عن إسحاق بن عبد الله، عن أبيه، عن طاووس ومجاهد، والضحاك، عن ابن عباس مرفوعًا.\nرواه المصنف من طريق ابن عمران، والطبراني في \"المعجم الكبير\" ١١/ ٣٧ - ٣٨ (١٠٩٩٢) عن محمد بن علي المروزي.\nكلاهما: ابن عمران، والمروزي، عن عبد العزيز بن منيب به.\nقال الهيثمي في \"مجمع الزوائد\" ٣/ ٦٨: فيه إسحاق بن عبد الله بن كيسان المروزي: لينه الحاكم، وبقية رجاله يوثقون، وفيهم كلام.\nوالحديث أخرجه أيضًا الديلمي في \"مسند الفردوس\" ٢/ ١٩٧ (٢٩٧٨).\nوالحديث شاهدان:\nالأول: عن بريدة بن الحصيب - ﵁ -:\nرواه الحاكم في \"المستدرك\" ٢/ ١٢٦، من طريق بشر بن مهاجر، عن عبد الله بن بريدة، عن بريدة به. وقال: صحيح على شرط مسلم، ولم يخرجاه.\nوقال ابن حجر في \"الكاف الشاف\" ٤/ ١٨٣: فيه بشر، وفيه مقال. =","vol":"29","page":38},{"text":"[٣٣٩٢] وأخبرنا ابن فنجويه (١)، قال: حدثنا ابن ماجه (٢)، قال: حدثنا ابن أيوب (٣)، قال: حدثنا القطواني (٤)، قال: حدثنا سيّار بن حاتم (٥) قال: حدثنا جعفر (٦) قال: حدثنا مالك بن دينار (٧)، قال: دخلت على جار لي وقد نزل به الموت فجعل يقول: جبلين\n_________\n= وقال المنذري في \"الترغيب والترهيب\" ١/ ٥٤٤: وسنده قريب من الحسن.\nوحسنه الألباني في \"صحيح الترغيب والترغيب\" ١/ ٣٩٣ بشواهده.\nالثاني: عبد الله بن عمر بن الخطاب - ﵁ -:\nرواه ابن ماجه، كتاب الفتن، باب العقوبات (٤٠١٩)، من طريق أبي مالك، والحاكم في \"المستدرك\" ٤/ ٥٨٣ كتاب الفتن، من طريق حفص بن غيلان.\nكلاهما: أبو مالك، وابن غيلان، عن عطاء بن أبي رباح، عن ابن عمر به.\nقال الحاكم: حديث صحيح الإسناد، ولم يخرجاه، ووافقه الذهبي.\nوقال البوصيري في \"زوائد ابن ماجه\" ٤/ ٣٦٧: هذا حديث صحيح الإسناد، هذا حديث صالح للعمل به.\nورواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٦ بلفظ: ما نقض قوم العهد إلا سلط الله عليهم عدوهم، ولا طففوا الكيل إلا منعوا النبات وأخذوا بالسنين.\nقلت: وحاصل الأمر أن الحديث حسن لغيره بمجموع هذِه الشواهد والمتابعات، والله أعلم.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) هو أحمد بن الحسن لم يذكر بجرح أو تعديل.\n(٣) الحسن بن أيوب، القزويني، قال أبو حاتم: صدوق.\n(٤) عبد الله بن الحكم، صدوق.\n(٥) العنزي صدوق له أوهام.\n(٦) ابن سليمان الضبعي، صدوق زاهد، لكنه كان يتشيع.\n(٧) أبو يحيى البصري، صدوق.","vol":"29","page":39},{"text":"من نار، جبلين من نار. قال: قلت: ما تقول؟ أتهجر؟ (١) قال: يا أبا يحيى، كان لي مكيالان، كنت أكيل بأحدهما وأكتال بالآخر. قال: فقمت، فجعلت أضرب بأحدهما الآخر، فقال: يا أبا يحيى، كلما ضربت أحدهما بالآخر آزداد عِظَمًا. قال: فمات في وجعه (٢).\n[٣٣٩٣] وأخبرنا ابن فنجويه الدينوري (٣)، قال: أخبرنا ابن صقلاب (٤)، قال: حدثنا محمد بن محمد بن النَّفَاح الباهلي (٥)، قال: حدثنا بركة بن محمد الحلبي (٦)، عن عثمان بن عبد\n_________\n(١) الهجر هو: الهذيان، وهجر في نومه ومرضه يهجر هجرًا: هذي.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٢٥٣.\n(٢) [٣٣٩٢] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وسيار صدوق له أوهام.\nالتخريج:\nذكره الواحدي في \"الوسيط\" ٤/ ٤٤١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٩ نحوه، والقرطبي ١٩/ ٢٥١، والسمعاني في \"تفسير القرآن\" ٦/ ١٧٨.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) محمد بن الحسن بن بشر، لم يذكر بجرح أو تعديل.\n(٥) أبو الحسن، محمد بن محمد بن عبد الله بن النفاح بن بدر الباهلي البغدادي، نزيل مصر ومحدثها، سمع إسحاق بن أبي إسرائيل، وأحمد بن إبراهيم الدورمي والدوري المقرئ، وحدث عنه أبو سعيد ابن يونس وقال: توفي في سنة (٣١٤ هـ) وقال: كان ثقة ثبتا.\nانظر: \"الأنساب\" للسمعاني ٥/ ٥١٤، \"سير أعلام النبلاء\" للذهبي ١٤/ ٢٩٥.\n(٦) بركة بن محمد الأنصاري الحلبي، أبو سعيد، روي عن علي بن بكار وعن ميسرة ابن إسماعيل وعن مروان الفزاري، وروى عنه: عدة، متهم بالكذب وقال ابن حبان: حدثونا عنه كان يسرق الحديث وربما قلبه.","vol":"29","page":40},{"text":"الرحمن (١)، عن النضر بن عربي (٢)، قال: سمعت عكرمة (٣) يقول: أشهد على كل كيّال أو وزّان أنه في النار، قيل له: إن ابنك كيّال أو وزّان، قال: أنا أشهد أنه في النار (٤).\n[٣٣٩٤] وأخبرنا ابن فنجويه (٥)، قال: حدثنا الفضل بن الفضل الكندي (٦)، قال: حدثنا عبد الله بن زكريا -يعني: القاضي (٧) - قال: حدثنا العباس بن (عبد الله) (٨) بن أحمد (٩) قال: حدثنا\n_________\n(١) انظر: \"المجروحين\" لابن حبان ١/ ٢٥٣، \"ميزان الاعتدال\" للذهبي ١/ ٢٠٣.\nالطرائقي، صدوق أكثر الرواية عن الضعفاء والمجاهيل فضعف بسبب ذلك حتى نسبه ابن نمير إلى الكذب وقد وثقه ابن معين.\n(٢) في الأصل، (س): النضر بن عدي، وما أثبته من كتب التراجم والرجال، وهو أبو عمرو الباهلي، لا بأس به.\n(٣) ثقة ثبت عالم بالتفسير.\n(٤) [٣٣٩٣] الحكم على الإسناد:\nضعيف جدًّا، فيه بركة الحلبي متهم بالكذب، وعبد الرحمن بن عثمان متكلم فيه.\n[٣٣١٠] تخريج الأثر:\nذكره الزمخشري في \"الكشاف\" ٦/ ٣٣٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥١، والألوسي \"روح المعاني\" ٣٠/ ٧١.\nوأخرجه الطبري في \"جامع البيان\" ٣٠/ ٩١ بإسناد عن عكرمة قريبًا منه.\n(٥) ثقة صدوق، كثير الرواية للمناكير.\n(٦) صدوق.\n(٧) لم أجده.\n(٨) في الأصل، و(س): عبيد الله، وما أثبته من كتب التراجم والرجال.\n(٩) العباس بن عبد الله بن أحمد بن عصام البغدادي، أبو الفضل المزني، حدث عن عبد الكريم بن الهيثم العاقولي، وعباس الدوري وطبقتهما، وحدث عنه أبو =","vol":"29","page":41},{"text":"المُبرَّد (١)، قال: حدثنا الرياشي (٢)، عن الأصمعي (٣)، قال: قال أعرابي: إني لا ألتمس (٤) الحوائج ممن مُروءته في رؤوس المكاييل (٥) وألسن الموازين (٦).\nوروى عبد خير أنّ عليًّا -﵇- (٧) مَرَّ على رجل وهو يزن الزَّعفران وقد أرجح الميزان، فكفأ الميزان، وقال: أقم الوزن بالقسط، ثم أرجح بعد ذلك ما شئت (٨).\n_________\n= القاسم الأبندوني، وغيره، قال الخطيب: لم يكن صدوقا ولا ثقة ولا مأمونا، قال الذهبي: ليس بثقة بأن لهم أمره فتركوه.\nانظر: \"تاريخ بغداد\" للخطيب ١٢/ ١٥٥، \"ميزان الاعتدال\" للذهبي ٤/ ٥١.\n(١) محمد بن يزيد، وثقه الخطيب وجماعة.\n(٢) عباس بن الفرج، ثقة.\n(٣) عبد الملك بن قريب، صدوق.\n(٤) كذا، وكتب الناسخ في الهامش: إني لا نلتمس.\n(٥) في الأصل: المكايل، وما أثبت من (س).\n(٦) [٣٣٩٤] الحكم على الإسناد:\nضعيف جدًّا، فيه العباس بن عبد الله ليس بثقة، بأن لهم أمره فتركوه، وعبد الله ابن زكريا لم أجده.\nالتخريج:\nذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٤٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥١، والنيسابوري في \"غرائب القرآن\" ٦/ ٤٦٣، والزمخشري في \"الكشاف\" ٦/ ٣٣٤، والألوسي في \"روح المعاني\" ٣٠/ ٧١، كلهم: عن أبي.\n(٧) في (س): - ﵁ -.\n(٨) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥١، والنيسابوري في \"غرائب القرآن\" ٦/ ٤٦٣ عن أُبيّ.","vol":"29","page":42},{"text":"وقال نافع: كان ابن عمر -﵄- يمر بالبائع فيقول: اتق الله وأوف الكيل والوزن بالقسط، فإن المطففين يوقفون يوم القيامة حتى إن العرق ليُلجمهم إلى أنصاف آذانهم (١).\n\n<span data-type=\"title\" id=toc-6295>٤ </span>- قوله تعالى: ﴿أَلَا يَظُنُّ﴾ يستيقن (٢) ﴿أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ﴾.\n\n<span data-type=\"title\" id=toc-6296>٥ </span>- ﴿لِيَوْمٍ عَظِيمٍ (٥) يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ <span data-type=\"title\" id=toc-6297>(٦)﴾</span>\n[٣٣٩٥] أخبرنا ابن فنجويه (٣)، قال: حدثنا ابن مالك\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٢، والزمخشري في \"الكشاف\" ٦/ ٣٣٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥١ - ٢٥٢، والخازن في \"لباب التأويل\" ٤/ ٤٠٣.\nوقوله إلى أنصاف آذانهم: جاءت في حديث مرفوع رواه هناد في \"الزهد\" ١/ ٢٠٠ (٣٢٦)، والبخاري، كتاب التفسير، باب يوم يقوم الناس لرب العالمين (٤٩٣٨)، ومسلم، كتاب صفة القيامة والجنة والنار، باب الجنة ونعيمها (٢٨٦٢)، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٣٧ لعبد بن حميد، وابن المنذر، وابن مردويه أيضًا.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٤٤١، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٢، وابن الجوزي في \"زاد المسير\" ٩/ ٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٢، والخازن في \"لباب التأويل\" ٤/ ٤٠٣.\nوالظن: مستعمل في معناه الحقيقي المشهور.\nوهو: اعتقاد وقوع شيء اعتقاذا راجحًا على طريقة قوله تعالى: ﴿إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ﴾.\nانظر: \"التحرير والتنوير\" ٣٠/ ١٩٢.\n(٣) ثقة صدوق، كثير الرواية للمناكير.","vol":"29","page":43},{"text":"القطيعي (١)، قال: عبد الله بن أحمد بن حنبل (٢)، قال: حدثني أبي (٣)، قال: حدثنا وكيع (٤)، عن هشام صاحب الدستوائي (٥)، عن القاسم بن أبي بَزّة (٦)، قال: حدثني من سمع أن ابن عمر -﵄- قرأ: ﴿وَيْلٌ لِلْمُطَفِّفِينَ (١)﴾، فلما بلغ: ﴿يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ (٦)﴾ بكى حتى خر، وامتنع من قراءة ما بعده <span data-type=\"title\" id=toc-6298>(٧)</span>.\n\n٧ - ﴿كَلَّا﴾ قال الحسن: حقًا (٨)\n_________\n(١) أحمد بن جعفر بن حمدان، ثقة.\n(٢) أبو عبد الرحمن الشيباني، ثقة.\n(٣) أبو عبد الله الشيباني، إمام ثقة حافظ فقيه حجة.\n(٤) ابن الجراح، ثقة حافظ عابد.\n(٥) هشام بن أبي عبد الله، ثقة ثبت، وقد رمي بالقدر.\n(٦) مولى ابن السائب المخزومي، ثقة.\n(٧) [٣٣٩٥] الحكم على الإسناد:\nضعيف، لجهالة من سمع ابن عمر. .\nالتخريج:\nأخرجه أحمد في \"الزهد\" (ص ٢٨٤)، وأبو نعيم في \"حلية الأولياء\" ١/ ٣٧٨ عن وكيع، عن هشام، عن القاسم، عن ابن عمر به.\nوذكره الواحدي في \"الوسيط\" ٤/ ٤٤٣، والزمخشري في \"الكشاف\" ٦/ ٣٣٦، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٣.\n(٨) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٢٧، ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٤٤٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٣، وابن الجوزي في \"زاد المسير\" ٩/ ٥٤ عن أبي حاتم، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٢.","vol":"29","page":44},{"text":"﴿إِنَّ كِتَابَ الْفُجَّارِ﴾ الذي كتب فيه أعمالهم (١).\n﴿لَفِي سِجِّينٍ﴾: قال عبد الله بن عمرو (٢)، ومغيث بن سُمي (٣)، وقتادة (٤)، ومجاهد (٥)، والضحاك (٦)، وابن زيد (٧): هي الأرض السابعة السفلى، فيها أرواح الكفار وأعمالهم.\nيدل عليه:\n[٣٣٩٦] ما أخبرنا الحسين بن محمد بن فنجويه (٨)، قال: حدثنا\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ٩٤، والواحدي في \"الوجيز\" ٢/ ١١٨٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٣، والخازن في \"لباب التأويل\" ٤/ ٤٠٤.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٨، والطبري في \"جامع البيان\" ٣٠/ ٩٤، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩٤.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٥، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٨، والطبري في \"جامع البيان\" ٣٠/ ٩٥، وذكره الواحدي في \"الوسيط\" ٤/ ٤٤٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٣، وابن الجوزي في \"زاد المسير\" ٩/ ٥٤.\n(٥) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٨، والطبري في \"جامع البيان\" ٣٠/ ٩٥، وذكره الواحدي في \"الوسيط\" ٤/ ٤٤٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٣، وابن الجوزي في \"زاد المسير\" ٩/ ٥٤.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩٥، وذكره الواحدي في \"الوسيط\" ٤/ ٤٤٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٣، وابن الجوزي في \"زاد المسير\" ٩/ ٥٤، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٢.\n(٧) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩٥ واختاره، وذكره ابن الجوزي في \"زاد المسير\" ٩/ ٥٤، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٢.\n(٨) ثقة صدوق، كثير الرواية للمناكير.","vol":"29","page":45},{"text":"موسى بن محمد (١)، قال: حدثنا الحسن بن علّويه (٢) قال: حدثنا إسماعيل بن عيسى (٣)، قال: حدثنا المسيِّب (٤)، قال الأعمش (٥)، عن المِنْهال (٦)، عن زاذان (٧)، عن البراء (٨) - ﵁ - قال: قال رسول الله - ﷺ -: \" ﴿سِجِّينٌ﴾: أسفل سبع أرضين\" (٩).\n_________\n(١) لم أجده.\n(٢) أبو محمد البغدادي القطان، ثقة.\n(٣) البغدادي العطار، ضعفه الأزدي، وصححه غيره.\n(٤) أبو سعيد الكوفي، متروك.\n(٥) سليمان مهران، ثقة حافظ، لكنه مدلس.\n(٦) ابن عمرو الأسدي، صدوق ربما وهم.\n(٧) أبو عمر الكوفي الضرير، صدوق يرسل، وفيه شيعية.\n(٨) صحابي مشهور.\n(٩) [٣٣٩٦] الحكم على الإسناد:\nضعيف جدًّا.\nفيه المسيب بن شريك، متروك، إسماعيل بن عيسى مختلف فيه، وفيه من لم أجده.\nالتخريج:\nالحديث يرويه عن البراء خمسة:\nالأول: زاذان، وعنه المنهال بن عمرو، ويرويه عنه اثنان:\nأ- الأعمش:\nرواه المصنف من طريق المسيب بن شريك. وهو متروك كما سبق.\nورواه أبو داود في كتاب السنة، باب في المسألة في القبر وعذاب القبر (٤٧٥٣)، وفي كتاب الجنائز، باب الجلوس عند القبر (٣٢١٢) من طريق جرير.\nورواه أبو داود الطيالسي في \"المسند\" (ص ١٠٢) (٧٥٣) عن أبي عوانة.\nورواه الحاكم في \"المستدرك\" ١/ ٩٤ كتاب الإيمان، من طريق محمد بن فضيل.\nورواه أحمد في \"المسند\" ٤/ ٢٨٨ (١٨٥٣٦)، وأبو عوانة كما في \"إتحاف =","vol":"29","page":46},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= الخيرة المهرة\" ٢/ ٤٥٩، والحاكم في \"المستدرك\" ١/ ٩٦ كتاب الإيمان، والبيهقي في \"إثبات عذاب القبر\" (ص ٤١) (٢٧) من طريق زائدة بن قدامة.\nورواه أحمد في \"المسند\" ٣٠/ ٤٩٩ (١٨٠٣٤)، وهناد في \"الزهد\" ١/ ٢٠٦ (٣٣٩)، وأبو داود، كتاب السنة، باب المسألة في القبر وعذاب القبر (٤٧٥٣)، والحاكم في \"المستدرك\" ١/ ٩٦، والبيهقي في \"إثبات عذاب القبر\" (ص ٣٩) (٢١)، وفي \"شعب الإيمان\" ١/ ٣٥٥ - ٣٥٦ (٣٩٥)، والحسين المروزي في \"زوائد الزهد\" (ص ٣٤٧) (١٢١٩)، وابن أبي شيبة في \"المصنف\" ٤/ ٦٢٣ (١٢١٧٦)، والطبري في \"جامع البيان\" ١٣/ ٢١٤ - ٢١٥، وابن خزيمة في \"التوحيد\" ١/ ٢٧٣ (١٧٥)، وابن منده في \"الإيمان\" ٢/ ٩٦٤ (١٥٦٤)، والآجري في \"الشريعة\" ٣/ ١٢٩٤ - ١٢٩٩ (٨٦٤، ٨٦٥، ٨٦٦)، واللالكائي في \"شرح أصول الاعتقاد\" ٦/ ١٢٠٧ (٢١٤٠)، وأبو عوانة كما في \"إتحاف الخيرة المهرة\" ٢/ ٤٥٩، وعبد الرزاق في \"المصنف\" ٣/ ٥٨٠ (٦٧٣٧).\nكلهم من طرق عن أبي معاوية الضرير.\nورواه أبو داود، كتاب السنة، باب في المسألة وعذاب القبر (٤٧٥٤)، وابن أبي شيبة في \"المصنف\" ٤/ ٦٢٠ (١٢١٧٥)، والطبري في \"جامع البيان\" ١٣/ ٢١٥، وأبو عوانة كما في \"إتحاف الخيرة المهرة\" ٢/ ٤٥٩، وابن منده في \"الإيمان\" ٢/ ٩٦٢ (١٥٦٤)، والحاكم في \"المستدرك\" ١/ ٩٦، والبيهقي في \"إثبات عذاب القبر\" (ص ٤٠) (٢٥، ٢٦)، كلهم من طرق عن عبد الله بن نمير.\nسبعتهم: المسيب، وجرير وأبو عوانة، وابن فضيل، وزائدة، وأبو معاوية، وابن نمير، عن الأعمش به.\nب- عمرو بن قيس:\nرواه أبو داود الطيالسي في \"المسند\" (ص ١٠٢) (٧٥٣).\nورواه النسائي كتاب الجنائز، باب الوقوف على الجنائز ٤/ ٣٨١ (٢٠٥٠)، وابن ماجه، كتاب الجنائز، باب ما جاء في الجلوس على المقابر (١٥٤٩). كلاهما: أبو داود، وأبو خالد، عن عمرو بن قيس به. =","vol":"29","page":47},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= كلاهما: الأعمش، وعمرو، عن المنهال به.\nوهذا إسناد صحيح صححه البيهقي، وابن منده، وابن القيم في \"الروح\" (ص ٧٦)، \"تهذيب السنن\" ٤/ ٣٣٧، والهيثمي في \"مجمع الزوائد\" ٣/ ٥٣.\nوجاء من الطرق الأخرى عن البراء بنحوه مختصرًا ومطولًا كما سيأتي.\nالثاني: عدي بن ثابت:\nرواه البيهقي في \"شعب الإيمان\" ١/ ٣٥٨ (٣٩٦) من طريق عيسى بن المسيب، عن عدي به بنحوه، وفيه ذكر اسم الملكين: منكر ونكير: والحديث من هذا الطريق حسنه المنذري في \"الترغيب والترغيب\" ٤/ ٣٦٦ (١٥). قال: رواته محتج بهم في الصحيح.\nالثالث: سعد بن عبيدة: ورواه عنه اثنان:\nأ- الأعمش:\nرواه الطبري في \"جامع البيان\" ١٣/ ٢١٣ من طريق جابر بن نوح.\nورواه ابن أبي شيبة في \"المصنف\" ٤/ ٦٢٣ (١٢١٧٦)، وهناد في \"الزهد\" ١/ ٢٠٦ (٣٤٠)، والحسين المروزي في \"زوائد الزهد\" (ص ٣٧٩) (١٣٥٦)، والطبري في \"جامع البيان\" ١٣/ ٢١٣، والآجري في \"الشريعة\" ٣/ ١٢٩٩ (٨٦٧)، والبيهقي في \"إثبات عذاب القبر\" (ص ٢٨) (٣) من طريق أبي معاوية موقوفًا.\nرواه الطبراني في \"المعجم الأوسط\" ٤/ ٨٠ (٣٦٦٤)، وفي \"المعجم الصغير\" (ص ١٧٨) من طريق يحيى بن زكريا بن أبي زائدة مرفوعًا.\nثلاثتهم: جابر، وأبو معاوية، ويحيى، عن الأعمش به مرفوعًا، وموقوفًا.\nب- علقمة بن مرثد:\nرواه أحمد في \"المسند\" ٤/ ٢٨١ (١٨٤٨٢)، والبخاري، كتاب الجنائز، باب في عذاب القبر (١٣٦٩)، كتاب التفسير، باب ﴿يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ﴾ (٤٦٩٩)، والطيالسي في \"المسند\" (ص ١٠١) (٧٤٥)، وأبو داود، كتاب السنة، باب في المسألة في القبر وعذاب القبر (٤٧٥٠)، والترمذي، =","vol":"29","page":48},{"text":"[٣٣٩٧] وأخبرنا ابن فنجويه (١)، قال: حدثنا أبو علي المقرئ (٢)، قال: حدثنا أبو القاسم بن الفضل (٣)، قال: حدثنا محمد بن حميد (٤)\n_________\n= كتاب التفسير، باب ومن سورة إبراهيم (٣١٢٥)، والطبري في \"جامع البيان\" ١٣/ ٢١٤، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١/ ٤٣٦ (٢٠٦)، وابن منده في \"الإيمان\" ٢/ ٩٦٢ (١٥٦٢)، والبيهقي في \"إثبات عذاب القبر\" (ص ٢٧) (١)، (ص ٢٨) (٢)، والبيهقي في \"الاعتقاد\" (ص ١٤٦، ١٤٧)، وابن عبد البر في \"التمهيد\" ٢٢/ ٢٤٩.\nكلهم من طرق عن شعبة بن الحجاج، عن علقمة.\nكلاهما: الأعمش، وعلقمة، عن سعد به مثله مختصرًا.\nالرابع: خيثمة:\nرواه النسائي ٤/ ٤٠٧ (٢٠٥٥) كتاب الجنائز، باب عذاب القبر، وفي \"السنن الكبرى\" ١/ ٦٦٠ (٢١٨٣)، كتاب الجنائز، باب عذاب القبر، وعبد الله بن أحمد في \"السنة\" ٢/ ٦٠٠ (١٤٣٠)، وابن منده في \"الإيمان\" ٢/ ٩٦٢ (١٠٦٣)، والبيهقي في \"عذاب القبر\" (ص ٣١) (٩).\nكلهم من طريق عبد الرحمن بن مهدي، عن سفيان الثوري، عن أبيه، عن خيثمة، عن البراءبه مثله.\nالخامس: أبو إسحاق السبيعي:\nرواه أحمد في \"المسند\" ٤/ ٢٩١ (١٨٥٧٥)، عن محمد بن جعفر، والبيهقي في \"عذاب القبر\" (ص ٢٩) (٤) من طريق وهب بن جرير.\nكلاهما: ابن جعفر، ووهب، عن شعبة، عن أبي إسحاق، عن البراء به مثله.\nقلت: والحاصل: أن الحديث ثابت بلا شك كما سبق من سياقة طرقه.\n(١) ثقة صدوق، كثير الرواية للمناكير.\n(٢) الحسين بن محمد بن حبش، ثقة مأمون.\n(٣) العباس بن الفضل، إمام محقق مجود.\n(٤) أبو عبد الله الرازي، حافظ ضعيف، وكان ابن معين حسن الرأي فيه.","vol":"29","page":49},{"text":"قال: حدثنا يعقوب بن عبد الله الأشعري (١)، قال: حدثنا حفص بن حميد (٢)، عن شِمر بن عطية (٣)، قال: جاء ابن عباس -﵄- إلى كعب الأحبار (٤) ﵀ فقال: أخبرني عن قول الله -﷿-: ﴿إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ﴾، قال: إن روح الفاجر يُصعد بها إلى السماء، فتأبى السماء أن تقبلها، ثم يهبط بها إلى الأرض فتأبى الأرض أن تقبلها، فتهبط، فتدخل تحت سبع أرضين حتى يُنتهى بها إلى سجين، وهو خدُّ إبليس فيخرج لها من سجين من تحت خدّ إبليس رِقٌّ، فيُرقم ويُختم، ويوضع تحت خد إبليس، بمعرفتها الهلاك لحساب يوم القيامة (٥).\n_________\n(١) أبو الحسن القمي، صدوق يهم.\n(٢) حفص بن حميد القمي، يروي عن عكرمة، روى عنه يعقوب القمي، ذكره ابن حبان في \"الثقات\" وقال ابن حجر: لا بأس به.\nانظر: \"الثقات\" لابن حبان ٦/ ١٩٦، \"تقريب التهذيب\" لابن حجر (١٤٠٣).\n(٣) الأسدي، صدوق.\n(٤) كعب بن ماتع، ثقة.\n(٥) [٣٣٩٧] الحكم على الإسناد:\nضعيف، فيه محمد بن حميد، ضعيف، وشيخه صدوق يهم.\nالتخريج:\nأخرجه الحسين المروزي في \"زوائد الزهد\" (ص ٣٤٩) (١٢٢٣)، والطبري في \"جامع البيان\" ٣٠/ ٩٥، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٧ - ٥٣٨ من طريق شمر بن عطية، عن ابن عباس، عن كعب به: وغايته أنه خبر إسرائيلي. إذ أن كعب الأحبار رأس في حكاية الإسرائيليات.\nوالخبر ذكره: الواحدي في \"الوسيط\" ٤/ ٤٤٣ - ٤٤٤، والسمعاني في \"تفسير =","vol":"29","page":50},{"text":"وإليه ذهب سعيد بن جبير، قال: ﴿سِجِّينٍ﴾ تحت خد إبليس (١).\nوقال عطاء الخراساني: هي الأرض السفلى، وفيها إبليس وذريته (٢).\n[٣٣٩٨] وأخبرنا ابن فنجويه (٣)، قال: حدثنا الفضل بن الفضل (٤)، قال: حدثنا عبد الرحمن بن أبي حاتم (٥)، قال: قرئ على يونس بن عبد الأعلى (٦) قال: أخبرنا ابن وهب (٧) قال: وحدثني (عمار، وعيسى) (٨)،\n_________\n= القرآن\" ٦/ ١٨٠ مختصرًا، والبغوي في \"معالم التنزيل\" ٨/ ٤٦٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٥، والخازن في \"لباب التأويل\" ٤/ ٤٠٤.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩٥، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٧٦، والماوردي في \"النكت والعيون\" ٦/ ٢٢٨، ونسبه لكعب الأحبار، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥١، ولم ينسبه.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٤٤٤، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥١، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٢.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) الكندي، صدوق.\n(٥) محمد بن إديس، الإمام الثبت.\n(٦) أبو موسى المصري، ثقة.\n(٧) عبد الله بن وهب بن مسلم، ثقة حافظ عابد.\n(٨) كذا في الأصل و(س)، بينما في \"تفسير القرآن من الجامع\" لابن وهب ١/ ٢٩: عمارة بن عيسى ولم أجده.","vol":"29","page":51},{"text":"عن يونس بن يزيد (١)، عمن حدثه، عن ابن عباس -﵄- أنه قال لكعب الأحبار (٢) ﵀: أخبرني عن سجين وعليين؟ فقال كعب: والذي نفسي بيده لا أخبرتك عنهما إلا بما أجد في كتاب الله تعالى المنزل، أما سجين: فإنها شجرة سوداء تحت الأرضين السبع، مكتوب فيها اسم كل شيطان، فإذا قُبضت نفس الكافر عرج بها إلى السماء، فغُلِّقت أبواب السماء دونها، ثم يرمى بها إلى سجين، فذلك سجين، وأما علّيّون: فإنه إذا قبضت نفس المؤمن عُرج بها إلى السماء، وفتحت لها أبواب السماء حتى انتُهي بها إلى العرش. قال: فتخرج كف من العرش، فتكتب له نزله وكرامته، فذلك عليون (٣).\nوقال الكلبي: هي صخرة تحت الأرض السابعة السفلى خضراء، مُخضرة السماوات منها، يُجعل كتاب الفجار تحتها (٤).\n_________\n(١) في الأصل، (س): زيد، وما أثبته من كتب التراجم والرجال، وهو أبو يزيد الأيلي، ثقة إلا أن في روايته عن الزهري وهمًا قليلًا، وفي غير الزهري خطأ.\n(٢) كعب بن ماتع، ثقة.\n(٣) [٣٣٩٨] الحكم على الإسناد:\nضعيف؛ شيخ يونس بن يزيد مجهول، وكذلك شيخ ابن وهب لم أجده.\nتخريج القول: ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٥ بنحوه كلاهما مختصرًا.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٦، ولم ينسبه بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٤، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٢، والنيسابوري في \"غرائب القرآن\" ٦/ ٤٦٤ - ٤٦٥.","vol":"29","page":52},{"text":"وقال وهب: هي آخر سلطان إبليس (١).\n[٣٣٩٩] وأنبأني عقيل بن محمد (٢)، أن المعافى بن زكريا (٣) أخبرهم، عن محمد بن جرير (٤) قال: حدثني إسحاق بن وهب الواسطي (٥)، حدثني مسعود بن موسى بن مشكان (٦) قال: حدثنا نصر بن خزيمة (٧)، عن شعيب بن صفوان (٨)، عن محمد بن كعب القرظي (٩)، عن أبي هريرة رضريهبه، عن النبي - ﷺ - قال: \"الفلق: جُبّ في جهنم مغطى، وسجين: جُبٌّ في جهنم مفتوح\" (١٠).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٥٥، عن ابن عباس، \"لباب التأويل\" للخازن ٤/ ٤٠٤.\n(٢) لم أجده.\n(٣) أبو الفرج النهرواني، العلامة الفقيه الحافظ الثقة.\n(٤) الطبري، الإمام العلم المجتهد، صاحب التصانيف.\n(٥) إسحاق بن وهب العلاف، أبو يعقوب الواسطي، روى عن يزيد بن هارون، وعنه عبد الله بن قحطبة وغيره ذكره ابن حبان في \"الثقات\". قال ابن حجر: صدوق.\nانظر: \"الثقات\" لابن حبان ٨/ ١١٨، \"تقريب التهذيب\" لابن حجر (٣٨٩).\n(٦) مسعود بن موسى بن مشكان الواسطي قال العقيلي: في ترجمة شيخه إسماعيل بن مسلم، لا يعرف بنقل الحديث وحديثه منكر غير محفوظ، وقال مسعود أيضًا نحوا منه.\nانظر: \"الضعفاء الكبير\" للعقيلي ١/ ٩٣، \"الثقات\" لابن حبان ٨/ ١١٨، \"تقريب التهذيب\" لابن حجر (٣٨٩).\n(٧) لم أجده.\n(٨) الثقفي، الكوفي الكاتب مقبول.\n(٩) ثقة عالم.\n(١٠) [٣٣٩٩] الحكم على الإسناد:\nضعيف فيه مسعود بن موسى، ضعيف، وشيخه وشيخ المصنف لم أجدهما، =","vol":"29","page":53},{"text":"[٣٤٠٠] وأخبرنا أبو القاسم الصفّار (١)، قال: أخبرنا حاجب بن أحمد (٢) قال: حدثنا محمد بن حماد (٣) قال: حدثنا يحيى بن سليم الطائفي (٤)، عن ابن أبي نجيح (٥)، عن مجاهد (٦) في قول الله تعالى: ﴿إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ﴾، قال: ﴿سِجِّينٌ﴾ صخرة تحت الأرض السابعة السفلى، تقلب، فيجعل كتاب الفجار تحتها (٧).\n_________\n= وشعيب مقبول ولم أجد له متابعًا.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ٩٥، ومن طريقه المصنف، والواحدي في \"الوسيط\" ٤/ ٤٤٤ من طريق مسعود، عن نصر، عن شعيب، عن محمد بن كعب، عن أبي هريرة به.\nوذكره ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٨٤ وقال: غريب منكر لا يصح.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) ابن يرحم، مختلف فيه.\n(٣) أبو عبد الله الأبيوردي، ثقة.\n(٤) الحذاء، صدوق سيء الحفظ.\n(٥) عبد الله بن أبي نجيح، ثقة رمي بالقدر، وربما دلس.\n(٦) ثقة إمام في التفسير وفي العلم.\n(٧) [٣٤٠٠] الحكم على الإسناد:\nفيه شيخ المصنف وشيخه متكلم فيهما، والأثر صحيح.\nالتخريج:\nرواه المصنف، والواحدي في \"الوسيط\" ٤/ ٤٤٤، والبيهقي في \"البعث والنشور\" (ص ٢٥٢) (٤٩٩) من طريق محمد بن حماد. والطبري في \"جامع البيان\" ٣٠/ ٩٦ عن نصر بن علي.\nوالحسين المروزي في \"زوائد الزهد\" لابن المبارك (ص ٣٤٩) (١٢٢٢)، وأبو الشيخ في \"العظمة\" ٤/ ١٣٧٨ (٨٩٥) من طريق أبي عمر الضرير. =","vol":"29","page":54},{"text":"وقال عكرمة (١): أي: لفي خسران وضلال. والمعنى: أنه أراد بطلان أعمالهم، وذهابها بلا محمدة، ولا ثواب، وهذا سائغ مُستفيض من كلام الناس، يقولون لمن خمل ذكره، وسقط قدره: قد لزق بالحضيض (٢).\nوقال الأخفش: لفي حبس ضيق شديد (٣). وهو فعيل من السجن، كما يقال: فسّيق، وشرّيب (٤) وخمير (٥).\n_________\n= أربعتهم: محمد، ونصر، والحسين، والضرير، عن يحيى بن مسلم الطائفي، عن ابن أبي نجيح، عن مجاهد به.\nورواه أيضًا عبد بن حميد، والمحاملي في \"الأمالي\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٨، ولم أجده في مطبوع \"أمالي المحاملي\".\n(١) أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٢٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٤، وا بن عطية في \"المحرر الوجيز\" ٥/ ٤٥١، وابن الجوزي في \"زاد المسير\" ٩/ ٥٤.\n(٢) ذكره القرطبي ١٩/ ٢٥٦، وأبو حيان في \"البحر المحيط\" ٨/ ٤٣٢.\n(٣) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٩، والزجاج في \"معاني القرآن\" ٥/ ٢٩٨، ولم ينسباه، والنحاس في \"إعراب القرآن\" ٥/ ١٧٦، عن أبي عبيدة، والسجستاني في \"نزهة القلوب\" (ص ٢٨٢)، والماوردي في \"النكت والعيون\" ٦/ ٢٢٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٤.\n(٤) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٩، والزجاج في \"معاني القرآن\" ٤/ ٢٩٨، والنحاس في \"إعراب القرآن\" ٥/ ١٧٦، والهمداني في \"إعراب القرآن\" ٤/ ٦٤١.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٨٤: والصحيح أن سجينًا مأخوذ من السجن، وهو الضيق، فإن المخلوقات كل ما تسافل فيها ضاق. ا. هـ.\n(٥) من (س).","vol":"29","page":55},{"text":"قال ابن مُقبل:\nورفقة يضربون البيض ضاحية ... ضربًا تواصت به الأبطال سجينا (١)\n\n<span data-type=\"title\" id=toc-6299>٨ </span>- (وما أدريك) يا محمد (٢)\n﴿مَا سِجِّينٌ﴾ أي: ذلك الكتاب الذي في سجين.\nثم بين سبحانه فقال:\n\n<span data-type=\"title\" id=toc-6300>٩ </span>- ﴿كِتَابٌ﴾ أي: هو في كتاب (٣)\n﴿مَرْقُومٌ﴾ مكتوب مُثْبت عليهم، كالرقم في الثوب، لا يُنسى ولا يُمحى حتى يُجازوا به (٤).\nوقال قتادة: رُقّم لهم بشر (٥).\n_________\n(١) \"ديوانه\" (ص ٣٣٣). وانظر: \"لسان العرب\" لابن منظور ١١/ ٢٦٩.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ٩٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٦.\n(٣) ذكره الهمداني في \"إعراب القرآن\" ٤/ ٦٤١، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢١٣.\n(٤) قاله قتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٦، والطبري في \"جامع البيان\" ٣٠/ ٩٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٧٧، والماوردي في \"النكت والعيون\" ٦/ ٢٢٨، والواحدي في \"الوسيط\" ٤/ ٤٤٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٤.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩٦، وذكره الواحدي في \"الوسيط\" ٤/ ٤٤٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥١، ولم ينسبه.","vol":"29","page":56},{"text":"وقيل: مختوم بلغة حمير (١).\n\n<span data-type=\"title\" id=toc-6301>١٠ </span>- ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ﴾\n\n<span data-type=\"title\" id=toc-6302>١١ </span>- ﴿الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ (١١) وَمَا يُكَذِّبُ بِهِ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ <span data-type=\"title\" id=toc-6303>(١٢)﴾</span>\n\n<span data-type=\"title\" id=toc-6304>١٣ </span>- ﴿إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا﴾\nقراءة العامة: ﴿تُتْلَى﴾ بالتاء (٢)، وقرأ أبو حيوة: بالياء (٣) لتقديم الفعل (٤).\n﴿قَالَ أَسَاطِيرُ الْأَوَّلِينَ﴾.\n\n<span data-type=\"title\" id=toc-6305>١٤ </span>- قوله تعالى: ﴿كَلَّا بَلْ رَانَ﴾ قرأ أبو بكر، وحمزة، والكسائي:\nبإمالة فتحة الراء، وحفص: يسكت على (بل) (٥).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٦٤، \"مفاتيح الغيب\" للرازي ٣١/ ٩٧، \"إعراب القرآن\" للهمداني ٤/ ٦٤٢، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٥٦، ونسبه للضحاك.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٧، وأبو حيان في \"البحر المحيط\" ٨/ ٤٣٣.\n(٣) في (س): يتلى بالياء.\n(٤) ذكره ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٧٠)، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٧، وأبو حيان في \"البحر المحيط\" ٨/ ٤٣٣. وهي قراءة غير متواترة.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٦)، و\"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٥٣)، \"التذكرة\" لا بن غلبون ٢/ ٦١٩، \"التيسير\" للداني (ص ١٧٩)، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٤٩ - ١٣٥٠.\nوتوجيه القراءة: أن من قرأ بالإمالة، لأن الألف منقلبة من ياء، من قرأ بغير =","vol":"29","page":57},{"text":"﴿عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ﴾.\n[٣٤٠١] أخبرنا الحسين بن محمد بن الحسين الثقفي (١)، قال: أخبرنا الفضل بن الفضل الكندي (٢)، قال: حدثنا أبو الحسن أحمد ابن المكرّم يعني: البرتي (٣) ببغداذ قال: حدثنا علي بن المديني (٤)، قال: حدثنا الوليد بن مسلم (٥) قال: سمعت محمد بن عجلان (٦) يقول: حدثني القعقاع بن حكيم (٧)، أن أبا صالح السّمّان (٨)، قال: إن أبا هريرة -﵁- حدثه أنه سمع رسول الله -ﷺ- يقول: \"إن العبد إذا أذنب كانت نكتة سوداء في قلبه، فإن تأت صُقل قلبه، وإن عاد زادت (٩) حتى يسود قلبه\"، فذلك قوله -﷿-: ﴿كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ (١٤)﴾ (١٠)\n_________\n= الإمالة قالوا: لأن (بل) من كلمة، و(ران) من كلمة أخرى.\nانظر: \"الحجة\" لابن خالويه (ص ٦٨، ٣٦٥)، \"الحجة\" لابن زنجلة (ص ٧٥٤).\n(١) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٢) صدوق.\n(٣) أبو الحسن البرتي، أحاديثه، مستقيمة.\n(٤) أبو الحسن البصري، الإمام الثقة الثبت.\n(٥) أبو العباس الدمشقي، ثقة لكنه كثير التدليس والتسوية.\n(٦) أبو عبد الله المدني، صدوق إلا أنه اختلطت عليه أحاديث أبي هريرة.\n(٧) الكناني، ثقة.\n(٨) ذكوان الزيات، ثقة ثبت.\n(٩) في (س): وأذنب.\n(١٠) [٣٤٠١] الحكم على الإسناد:\nفيه ابن عجلان: صدوق إلا أن أحاديث أبي هريرة اختلطت عليه. =","vol":"29","page":58},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nمدار الحديث على ابن عجلان، عن القعقاع، عن أبي صالح، عن أبي هريرة به، ويرويه عنه ستة:\nالأول: الوليد بن مسلم:\nرواه المصنف، وابن ماجه، كتاب الزهد، باب ذكر الذنوب (٤٢٤٤)، والطبري في \"جامع البيان\" ٣٠/ ٩٨ من طريق عن الوليد بن مسلم به.\nالثاني: الليث بن سعد:\nرواه الترمذي، كتاب التفسير، باب سورة المطففين (٣٣٣٤)، والنسائي في \"السنن الكبرى\" ٦/ ٥٩ (١١٦٥٨)، وفي \"عمل اليوم والليلة\" (ص ١٣٩) (٤٢١)، عن قتيبة.\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ٢١٥ (٩٣٠)، من طريق عيسى بن حماد.\nكلاهما: قتيبة وعيسى، عن الليث به.\nقال الترمذي: هذا حديث حسن صحيح.\nالثالث: صفوان بن عيسى:\nرواه أحمد، والطبري في \"جامع البيان\" ١/ ١١٧، ٣٠/ ٩٨ عن ابن بشار، ورواه الحاكم في \"المستدرك\" ٢/ ٥٦٢، من طريق بكار بن قتيبة، ورواه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٩، وعنه البغوي في \"شرح السنة\" ٥/ ٨٩ (١٣٠٤)، وفي \"معالم التنزيل\" ٨/ ٣٦٥، والبيهقي في \"السنن الكبرى\" ١٠/ ٣١٦ (٢٠٧٦٣)، وفي \"شعب الإيمان\" ٥/ ٤٤٠ من طريق محمد بن عجلان.\nخمستهم: أحمد، وابن بشار، وبكار، وعبد بن حميد، وابن عجلان عن صفوان به.\nالرابع: أبو خالد:\nرواه الطبري في \"جامع البيان\" ٣٠/ ٩٨ عن أبي كريب، عن أبي خالد به.\nالخامس: طارق بن عبد العزيز:\nرواه الطبري في \"جامع البيان\" ٣٠/ ٩٨ عن محمد بن إسماعيل، عن طارف به. =","vol":"29","page":59},{"text":"وكذا قال المفسرون: هو الذنب على الذنب حتى يسود القلب (١).\nوقال حذيفة بن اليمان - ﵁ -: القلب مثل الكف، فإذا أذنب العبد؛ انقبض، وقبض أصبعًا من أصابعه، ثم إذا أذنب انقبض وقبض إصبعًا (٢) أخرى، ثم إذا أذنب انقبض، وقبض أصابعه (٣)، ثم يُطبع على قلبه، وكانوا يرون أن ذلك هو: الرَّيْن (٤)، ثم قرأ هذِه الآية (٥).\n_________\n= السادس: يحيى بن راشد:\nرواه الواحدي في \"الوسيط\" ٤/ ٤٤٥ من طريق حمزة بن ربيعة، عن يحيى به.\nورواه أيضًا: ابن المنذر، وابن مردويه، وا بن أبي الدنيا في \"التوبة\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٩.\nومالك في \"الموطأ\" ٢/ ٩٩٠ (١٧٩٤).\nوهو حديث صحيح. قال الذهبي في \"مهذب السنن\" كما في \"فيض القدير\" للمناوي ٢/ ٣٧٢: إسناده صالح.\nوحسنه الألباني في \"صحيح الجامع\" ١/ ٣٤٢ (١٦٧٠).\nالنكتة هي: أثر قليل كالنقطة شبه الوسخ في المرآة والسيف ونحوهما.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٩٩.\n(١) كابن عباس، وعطاء، ومجاهد، والحسن، وقتادة.\n(٢) في (س): إصبعا من أصابعه الأخرى.\n(٣) في (س): إصبعا من أصابعه.\n(٤) الرين والران سواء، وأصل الرين: الطبع والتغطية.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٦٤.\n(٥) أخرجه الفريابي، والبيهقي كما في \"الدر المنثور\" للسيوطي ٦/ ٥٣٩، والطبري في \"جامع البيان\" ٣٠/ ٩٨ - ٩٩، وذكره الرازي في \"مفاتيح الغيب\" ٣١/ ٩٤ كلاهما عن مجاهد، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٨ عن حذيفة.","vol":"29","page":60},{"text":"وقال بكر بن محمد بن عبد الله: إن العبد إذا أصاب الذنب صار في قلبه كوكزة الإبوة، ثم إذا أذنب ثانيًا صار كذلك، فإذا كثرت الذنوب صار القلب كالمنخل (١) أو كالغربال (٢).\nوقال الحسن: هو الذنب على الذنب حتى يموت القلب (٣).\nوقال ابن عباس -﵄-: طُبع عليها (٤).\nعطاء (٥): غشيت على قلوبهم، فتهووا بها فلا ينزعون ولا يتحاشون.\nوقيل: قلبها فجعل أسفلها أعلاها، نظيره قوله تعالى: ﴿وَنُقَلِّبُ أَفْئِدَتَهُمْ﴾ (٦).\nوأصل الرَّين: الغلبة، يقال: رانت الخمر على عقله، إذا غلبت\n_________\n(١) المنخل: هو ما ينخل به.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٦٥٢.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٥٨.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٦، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤١، والطبري في \"جامع البيان\" ٣٠/ ٩٨، وذكره ابن فورك [٢٠٨/ ب]، والماوردي في \"النكت والعيون\" ٦/ ٢٢٩، والواحدي في \"الوسيط\" ٤/ ٤٤٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩٩، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٢٨ عن الكلبي، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٥، والخازن في \"لباب التأويل\" ٤/ ٤٠٤.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٩٩.\n(٦) الأنعام: ١١٠، وفي (س): ونقلب أفئدتهم وأبصارهم.","vol":"29","page":61},{"text":"عليه فسكر (١).\nقال أبو زُبَيْد (٢) الطائي:\nثم لما رآه رانت به الخمر ... وأن لا يرينه (٣) باتقاء (٤)\nوقال آخر:\nلم تروني حتى هجَّرت ودين بي ... ورين بالسَّاقي الذي أمسى معي (٥)\nفمعنى الآية: غلب على عقولهم، وأحاط (٦) بها، حتى غمرها وغشيها (٧)\n_________\n(١) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٩، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٩)، والطبري في \"جامع البيان\" ٣٠/ ٩٧، وابن منظور في \"لسان العرب\" ١٣/ ١٩٣.\n(٢) في الأصل، (س): يزيد، وما أثبته من كتب التراجم والرجال.\n(٣) في (س): ترينه.\n(٤) ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٢٨٩، والطبري في \"جامع البيان\" ٣٠/ ٩٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٨، وابن منظور في \"لسان العرب\" ١٣/ ١٩٣.\n(٥) البيت مما رواه ابن الأعرابي عن العرب ولم ينسبه.\nوقد استشهد به الفراء في \"معاني القرآن\" ٣/ ٢٤٧ وذكر الشطر الأول، والطبري في \"جامع البيان\" ٣٠/ ٩٧، وابن منظور في \"لسان العرب\" ١٣/ ١٩٣.\n(٦) في (س): واختلطت.\n(٧) ذكره الطبري في \"جامع البيان\" ٣٠/ ٩٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٥.","vol":"29","page":62},{"text":"<span data-type=\"title\" id=toc-6306>١٥ </span>- قوله تعالى: ﴿كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ (١٥)﴾\nقال بعضهم: عن كرامته، ورحمته، ممنوعون (١).\nوقال قتادة (٢): هو أن لا ينظر إليهم ولا يزكيهم.\nقال أكثر المفسرين عن رؤيته (٣).\nوقال الحسين بن الفضل (٤) (٥): كما حجبهم في الدنيا عن\n_________\n(١) قاله ابن عباس، وقتادة، وابن أبي مليكة، وابن كيسان كما في \"الكشاف\" للزمخشري ٦/ ٣٣٧.\nوذكر هذا القول دون نسبة: الطبري في \"جامع البيان\" ٣٠/ ١٠٠، والنحاس في \"إعراب القرآن\" ٥/ ١٧٨ - ١٧٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٢.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٠، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٩، والخازن في \"لباب التأويل\" ٤/ ٤٥، ولم ينسبه.\n(٣) كابن عباس، ومقاتل، ومالك، والشافعي كما في \"الوسيط\" للواحدي ٤/ ٤٤٦، وذكر القول البغوي في \"معالم التنزيل\" ٨/ ٣٦٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٢، وابن الجوزي في \"زاد المسير\" ٩/ ٥٦.\n(٤) ذكره الواحدي في \"الوسيط\" ٤/ ٤٤٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٩، والخازن في \"لباب التأويل\" ٤/ ٤٠٥، ولم ينسبه.\n(٥) قال الطبري في \"جامع البيان\" ٣٥/ ١٠٠ مرجحًا: وأولى الأقوال في ذلك بالصواب: أن يقال: إن الله تعالى ذكره أخبر عن هؤلاء القوم أنهم عن رؤيته محجوبون، ويحتمل أن يكون مرادًا به الحجاب عن كرامته، وأن يكون مرادًا به الحجاب عن ذلك كله، ولا دلالة في الآية تدل على أنه مراد بذلك الحجاب عن معنى فيه دون معنى، ولا خبر به عن رسول الله -ﷺ- قامت حجته فالصواب أن =","vol":"29","page":63},{"text":"توحيده، حجبهم في الآخرة عن رؤيته.\n[٣٤٠٢] أخبرنا أبو القاسم الحسن بن محمد بن جعفر (١) قال: حدثنا أبو جعفر محمد بن صالح بن هاني (٢) قال: حدثنا الحسين ابن الفضل (٣)، قال: حدثنا عفان بن مسلم الصفّار (٤)، عن الربيع بن صُبيح (٥)، وعبد الواحد بن زيد (٦) قالا: قال الحسن (٧): لو علم الزاهدون والعابدون أنهم لا يرون ربهم في المعاد لزهقت نفوسهم في الدنيا (٨).\n_________\n= يقال: هم محجوبون عن رؤيته، وعن كرامته، إذ كان الخبر عامًا، لا دلالة على خصوصه. ا. هـ.\n(١) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٢) أبو جعفر الوراق، ثقة مأمون.\n(٣) ابن عمير البجلي، ذكره الذهبي في \"الميزان\" ورد عليه ابن حجر في \"اللسان\" وعاب عليه ذكره في كتابه.\n(٤) أبو عثمان الصفار، ثقة ثبت وربما وهم.\n(٥) أبو بكر، ويقال أبو حفص السعدي، صدوق سيء الحفظ.\n(٦) أبو عبيدة البصري، متروك.\n(٧) الحسن بن أبي الحسن البصري، ثقة فقيه كان يرسل كثيرًا ويدلس.\n(٨) [٣٤٠٢] الحكم على الإسناد:\nضعيف جدًّا، فيه عبد الواحد بن زيد، متروك، ومتابعه صدوق سيئ الحفظ، وشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nذكره الواحدي في \"الوسيط\" ٤/ ٤٤٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٨١، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٦، والخازن في \"لباب التأويل\" ٤/ ٤٠٥.","vol":"29","page":64},{"text":"وقال يحيى بن سليمان بن نضلة: سئل مالك بن أنس عن هذِه الآية قال: لما حُجب أعداؤه فلم يروه؛ تجلى لأوليائه حتى رأوه (١).\n[٣٤٠٣] وسمعت أبا القاسم الحسن بن محمد النيسابوري (٢)، يقول: سمعت أبا على الحسن بن أحمد النسوي (٣) بها، يقول: سمعت أبا نعيم عبد الملك بن محمد بن عدي (٤) يقول: سمعت الربيع بن سليمان (٥) يقول: كنت ذات يوم عند الشافعي ﵀ وجاءه كتاب من الصعيد يسألونه عن قول الله -﷿-: ﴿كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ (١٥)﴾، فكتب فيه: لما حجب قومًا بالسخط، دل على أن قومًا يرونه بالرضا. فقلت له: أو تدين، وتوقن بهذا يا سيدي. فقال: والله لو لم يوقن محمد بن إدريس أنه يرى ربه في المعاد، لما عبده في الدنيا (٦).\n_________\n(١) أخرجه الواحدي في \"الوسيط\" ٤/ ٤٤٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٦، وابرق الجوزي في \"زاد المسير\" ٩/ ٥٦، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٩.\n(٢) الحبيبي، قيل: كذبه الحاكم.\n(٣) لم يذكر بجرح أو تعديل.\n(٤) الإسترباذي، ثقة حافظ.\n(٥) أبو محمد المصري، المؤذن، ثقة.\n(٦) [٣٤٥٣] الحكم على الإسناد:\nرجاله ثقات، خلا شيخ المصنف، قيل: كذبه الحاكم، وشيخه لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرج المصنف، والواحدي في \"الوسيط\" ٤/ ٤٤٦ من طريق الحسن، عن أبي =","vol":"29","page":65},{"text":"<span data-type=\"title\" id=toc-6307>١٦ </span>- ﴿ثُمَّ إِنَّهُمْ لَصَالُو الْجَحِيمِ (١٦)﴾ لداخلو النار (١).\n\n<span data-type=\"title\" id=toc-6308>١٧ </span>- ﴿ثُمَّ يُقَالُ هَذَا﴾ العذاب (٢) ﴿الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ﴾.\n\n<span data-type=\"title\" id=toc-6309>١٨ </span>- قوله تعالى: ﴿كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ (١٨)﴾.\n[٣٤٠٤] أخبرنا ابن فنجويه (٣)، قال: حدثنا موسى بن محمد (٤)\n_________\n= نعيم، عن الربيع، عن الشافعي به.\nوذكره السمعاني في \"تفسير القرآن\" ٦/ ١٨١، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٢، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٦ جمعيهم مختصرًا، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٥٩.\nفائدة: قال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٨٧: وهذا الذي قاله الإمام الشافعي ﵀ في غاية الحسن، وهو استدلال بمفهوم هذِه الآية، كما دل عليه منطوق قوله تعالى ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾، وكما دلت على ذلك الأحاديث الصحاح المتواترة في رؤية المؤمنين ربهم -﷿- في الدار الآخرة، رؤية بالأبصار في عرصات القيامة، وفي روضات الجنان الفاخرة. ا. هـ.\nوقد ذكر الزجاج في \"معاني القرآن\" ٥/ ٢٩٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٨١، وابن الجوزي في \"زاد المسير\" ٩/ ٥٦ على أن هذِه الآية دليل على أن المؤمنين يرون الله تعالى.\n(١) ذكره الزجاج في \"معاني القرآن\" ٥/ ٢٩٩، والواحدي في \"الوجيز\" ٢/ ١١٨٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٦، والخازن في \"لباب التأويل\" ٤/ ٤٠٥.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٠١، والواحدي في \"الوسيط\" ٤/ ٤٤٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٦، وابن الجوزي في \"زاد المسير\" ٩/ ٥٧، والخازن في \"لباب التأويل\" ٤/ ٤٠٥.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) لم أجده.","vol":"29","page":66},{"text":"قال: حدثنا الحسن بن علوية (١)، قال: حدثنا إسماعيل بن عيسى (٢)، قال: حدثنا المسيب (٣)، قال: حدثنا الأعمش (٤)، عن المنهال (٥)، عن زاذان (٦)، عن البراء بن عازب -﵄-، عن النبي -ﷺ- قال: \"عليّون في السماء السابعة تحت العرش\" (٧).\nوقال ابن عباس -﵄-: هو لوح من زُبرجدة خضراء، مُعلق تحت العرش، أعمالهم مكتوبة فيه (٨).\n_________\n(١) أبو محمد البغدادي القطان، ثقة.\n(٢) البغدادي العطار، ضعفه الأزدي، ووثقه غيره.\n(٣) ابن شريك، متروك.\n(٤) سليمان بن مهران، ثقة حافظ لكنه مدلس.\n(٥) ابن عمرو الأسدي، صدوق ربما وهم.\n(٦) أبو عمرو الكوفي الضرير، صدوق يرسل، وفيه شيعية.\n(٧) [٣٤٠٤] الحكم على الإسناد:\nضعيف جدًّا، فيه المسيب بن شريك، متروك، وإسماعيل بن عيسى مختلف فيه، وفيه من لم أجده.\nالتخريج:\nسبق الكلام عليه في رواية سابقة، إلا أن هذِه الرواية أخرجها الواحدي في \"الوسيط\" ٤/ ٤٤٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٠، والخازن في \"لباب التأويل\" ٤/ ٤٠٥.\n(٨) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٦، وابن الجوزي في \"زاد المسير\" ٩/ ٥٧، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٠، والخازن في \"لباب التأويل\" ٤/ ٤٠٥.","vol":"29","page":67},{"text":"وقال كعب (١)، وقتادة (٢): هو قائمة العرش اليمنى.\nوقال مقاتل: ساق العرش (٣).\nوروى علي بن أبي طلحة (٤)، وعطاء (٥)، عن ابن عباس - ﵁ -: هو الجنة.\nوروى عطية عنه (٦): أعمالهم في كتاب الله عند الله في السماء (٧).\n_________\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤١، والطبري في \"جامع البيان\" ٣٠/ ١٠٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٢٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٦، والخازن في \"لباب التأويل\" ٤/ ٤٠٥.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٦، والطبري في \"جامع البيان\" ٣٠/ ١٠٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٤١ لعبد بن حميد، وابن المنذر أيضا، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٨٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٦.\n(٣) في \"تفسيره\" ٤/ ٦٢٤، وابن الجوزي في \"زاد المسير\" ٩/ ٥٧، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٧، والنيسابوري في \"غرائب القرآن\" ٦/ ٤٦٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٢، وابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤١ عن ابن عباس، وذكره ابن فورك [٢٠٨/ ب]، والماوردي في \"النكت والعيون\" ٦/ ٢٢٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٢ عن علي، عن ابن عباس، وابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤١ عن ابن عباس، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٢، وابن الجوزي في \"زاد المسير\" ٩/ ٥٧.\n(٦) ساقطة من الأصل، وأثبتها من (س).\n(٧) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٣، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦١.","vol":"29","page":68},{"text":"وقال الضحاك: سدرة المنتهى (١) (٢).\nوقال أهل المعاني معناه: علو بعد علو، وشرف بعد شرف، ولذلك جمعت بالياء والنون، كجمع الرجال إذا لم يكن له بناء من واحده، ولا تثنية (٣).\nوقال الفراء: هو اسم موضوع على صفة الجمع، لا واحد له من لفظه، كقولك: عشرين وثلاثين (٤).\nوقال يونس النحوي: واحدها علي، وعليَّة (٥).\n[٣٤٠٥] أخبرنا ابن فنجويه (٦)، قال: حدثنا ابن حمدان (٧)، قال:\n_________\n(١) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤١، والطبري في \"جامع البيان\" ٣٠/ ١٠٢، والنحاس في \"إعراب القرآن\" ٥/ ١٨٠، وابن فورك [٢٠٨/ ب] والماوردي في \"النكت والعيون\" ٦/ ٢٢٩.\n(٢) قال الطبري في \"جامع البيان\" ٣٠/ ١٠٣ مرجحًا: والصواب من القول في ذلك أن يقال: إن الله تعالى ذكره أخبر أن كتاب الأبرار في عليين.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٧، والزجاج في \"معاني القرآن\" ٥/ ٣٠٠، كلاهما بنحوه، والطبري في \"جامع البيان\" ٣٠/ ١٠٣، وابن فورك [٢٠٨/ ب] والبغوي في \"معالم التنزيل\" ٨/ ٣٦٦، والخازن في \"لباب التأويل\" ٤/ ٤٠٥.\n(٤) في \"معاني القرآن\" ٣/ ٢٤٧ نحوه، والطبري في \"جامع البيان\" ٣٠/ ١٠٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦١.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٦١، \"غرائب القرآن\" للنيسابوري ٦/ ٤٦٦ ولم ينسبه، وأبو حيان في \"البحر المحيط\" ٨/ ٤٣٤.\n(٦) ثقة صدوق، كثير الرواية للمناكير.\n(٧) أبو بكر القطيعي، ثقة.","vol":"29","page":69},{"text":"حدثنا أبو الحسن محمد بن إسحاق المحلبي (١)، قال: حدثنا محمد بن يونس (٢)، قال: حدثنا عفان بن مسلم (٣) قال: حدثنا حماد بن سلمة (٤)، عن عاصم بن بهدلة (٥)، عن خيثمة (٦)، عن عبد الله بن عمرو - ﵄ - في قوله تعالى: ﴿كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ (١٨)﴾ قال: إن أهل عليين لينظرون إلى أهل الجنة من كُوى، فإذا أشرف الرجل أشرقت الجنة، وقالوا: قد اطلع علينا رجل من أهل عليين (٧).\n\n<span data-type=\"title\" id=toc-6310>١٩ </span>- ﴿وَمَا أَدْرَاكَ مَا عِلِّيُّونَ﴾ (٨).\n_________\n(١) في (س): الحلبي، لم أجده.\n(٢) أبو العباس الكديمي، ضعيف.\n(٣) أبو عثمان الصفار البصري، ثقة ثبت، وربما وهم.\n(٤) أبو سلمة البصري، ثقة عابد، تغير حفظه بآخرة.\n(٥) أبو بكر الكوفي الحناط، صدوق له أوهام، حجة في القراءة.\n(٦) أبو عبد الرحمن الجعفي، ثقة، وكان يرسل.\n(٧) [٣٤٠٥] الحكم على الإسناد:\nضعيف، فيه محمد بن يونس، ضعيف، ومحمد بن إسحاق لم أجده.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٨١ - ٨٢ (٣٥٠١٦)، كتاب الجنة، باب ما ذكر في الجنة، من طريق عفان، عن حماد، عن عاصم، عن خيثمة، عن عبد الله بن عمرو به.\nوالمصنف من طريق محمد بن يونس.\nوذكره القرطبي ١٩/ ٢٦١ وجعله مرفوعًا من حديث عبد الله بن عمر.\n(٨) (أدريك): كذا بالياء إلا أن المصنف يعتمد في الغالب على قراءة حفص عن عاصم.","vol":"29","page":70},{"text":"<span data-type=\"title\" id=toc-6311>٢٠ </span>- ﴿كِتَابٌ مَرْقُومٌ﴾\nرُقّم لهم بخير (١) وتقدير الآية التقديم والتأخير، مجازها: إن كتاب الأبرار كتاب مرقوم في عليين (٢)، وهي محل الملائكة (٣)، ومثله: إن كتاب الفجار كتاب مرقوم في سجين وهو محل إبليس وجنده (٤).\n\n<span data-type=\"title\" id=toc-6312>٢١ </span>- ﴿يَشْهَدُهُ الْمُقَرَّبُونَ﴾ الملائكة (٥).\n\n<span data-type=\"title\" id=toc-6313>٢٢ </span>- قوله تعالى: ﴿إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ﴾.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٤١ لعبد بن حميد، وابن المنذر أيضًا، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٧.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٧، والخازن في \"لباب التأويل\" ٤/ ٤٠٥.\n(٣) التخريج السابق.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٧، والخازن في \"لباب التأويل\" ٤/ ٤٠٥.\n(٥) قاله: ابن عباس، والضحاك، وقتادة، وابن زيد، ومقاتل.\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٤، وابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤١، باختلاف يسير، وذكره ابن فورك [٢٠٩/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٣٦٧، ولم ينسبه.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٤ باختلاف يسير، وذكره ابن فورك [٢٠٩/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٣٦٧، ولم ينسباه.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٤١ لعبد بن حميد، وابن المنذر أيضًا.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٤، والنحاس في \"إعراب القرآن\" ٥/ ١٨٠، وذكره ابن فورك [٢٠٩/ أ] ولم ينسبه.\nمقاتل: \"تفسيره\" ٤/ ٦٢٤.","vol":"29","page":71},{"text":"<span data-type=\"title\" id=toc-6314>٢٣ </span>- ﴿عَلَى الْأَرَائِكِ يَنْظُرُونَ (٢٣)﴾ إلى ما أعطاهم الله من الكرامة والنعمة (١).\nوقال مقاتل: ينظرون إلى عدوهم كيف يُعذبون (٢).\nوقال ابن عطاء: على أرائك المعرفة ينظرون إلى المعروف، وعلى أرائك القربة ينظرون إلى الرؤوف (٣).\n\n<span data-type=\"title\" id=toc-6315>٢٤ </span>- ﴿تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ (٢٤)﴾ أي: غضارته وبريقه ونوره (٤).\nيقال: انظر (٥) النبات؛ إذا أزهر ونوّر (٦)، وقراءة العامة (٧): ﴿تَعْرِفُ﴾ بفتح التاء وكسر الراء. (نضرة): نصب، وقرأ أبو جعفر (٨)\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٠٤، والواحدي في \"الوسيط\" ٤/ ٤٤٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٧، والزمخشري في \"الكشاف\" ٦/ ٣٣٨، وابن الجوزي في \"زاد المسير\" ٩/ ٥٨.\n(٢) \"تفسيره\" ٤/ ٦٢٦، وذكره الواحدي في \"الوسيط\" ٤/ ٤٤٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٧، والزمخشري في \"الكشاف\" ٦/ ٣٣٨، ولم ينسبه.\n(٣) ذكره السلمي في \"حقائق التفسير\" [٣٦٢/ أ].\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٨ بنحوه، والماوردي في \"النكت والعيون\" ٦/ ٢٢٩ عن ابن شجرة، والواحدي في \"الوجيز\" ٢/ ١١٨٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٧ نحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٢.\n(٥) في (س): انضرت.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٢، وابن منظور في \"لسان العرب\" ٥/ ٢١٣.\n(٧) ذكره ابن مهران الأصبهاني \"المبسوط في القراءات العشر\" (ص ٤٠٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٩، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٥١، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣٩٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٩٧.\n(٨) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٠)، \"المبسوط في =","vol":"29","page":72},{"text":"ولعقوب (١) بضم التاءين (٢)، وفتح الراء على غير تسمية الفاعل.\n\n<span data-type=\"title\" id=toc-6316>٢٥ </span>- ﴿يُسْقَوْنَ مِنْ رَحِيقٍ﴾ خمر صافية طيبة (٣).\n_________\n= القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٩٧، وهي قراءة متواترة.\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٩، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٥٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٩، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٥٩٧، وهي قراءة متواترة.\n(٢) في (س): التاء.\n(٣) قاله ابن عباس، وسعيد بن جبير، ومجاهد، والحسن، وقتادة، وابن زيد. وهو قول الجمهور.\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٥، وذكره ابن فورك [٢٠٩/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٣٦٧، ولم ينسبه.\nسعيد بن جبير: أخرجه ابن أبي شيبة، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٧، ولم ينسبه.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٤٣ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، والبيهقي في \"البعث والنشور\" (ص ١٩٢) (٣٦٤).\nالحسن: أخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٩٤ (٣٥٠٨٧)، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٣، والطبري في \"جامع البيان\" ٣٠/ ١٠٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٧، ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٢٨٩، والطبري في \"جامع البيان\" ٣٠/ ١٠٥ - ١٠٦، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٧، ولم ينسبه. ابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٧، ولم ينسبه.","vol":"29","page":73},{"text":"وقيل: هي الخمر العتيقة (١).\nوقال مقاتل: الخمر البيضاء (٢).\nقال حسّان:\nيُسقون من ورد البريض عليهم ... بردًا (٣) يُصفق بالرحيق السلسل (٤)\nوقال آخر:\nأم لا سبيل إلى الشباب وذكره ... أشهى إليَّ من الرحيق السلسل (٥) ﴿مَخْتُومٍ﴾: خُتمت، ومُنعت عن أن يمسها ماس، أو تنالها يد\n_________\n(١) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥١٩)، والماوردي في \"النكت والعيون\" ٦/ ٢٣٥، ومكي في \"مشكل إعراب القرآن\" (ص ٣٧٩)، وابن الجوزي في \"زاد المسير\" ٩/ ٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٢ عن مقاتل.\n(٢) \"تفسيره\" ٤/ ٦٢٤.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٣٦٧، وابن الجوزي في \"زاد المسير\" ٩/ ٥٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٢.\n(٣) كذا، وفي (س)، والديوان ومصادر البيت (يروى) بالألف المقصورة.\n(٤) \"ديوانه\" (ص ١٨٠)\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٦٣، \"فتح القدير\" للشوكاني ٤٦٧/ ٥.\n(٥) البيت لأبي كبير الهذلي في \"أدب الكاتب\" لابن قتيبة (ص ٤٠٢)، \"الجنى الداني\" لابن قاسم المرادي (ص ٣٨٩)، \"لسان العرب\" لابن منظور ١١/ ٣٤٣.","vol":"29","page":74},{"text":"إلى أن يُفك ختمها الأبرار يوم القيامة (١).\nوقال مجاهد: مُطين (٢).\n\n<span data-type=\"title\" id=toc-6317>٢٦ </span>- ﴿خِتَامُهُ﴾ طينه (٣)،\n﴿مِسْكٌ﴾ قال ابن زيد: ختامه عند الله مسك، وختامه اليوم في الدنيا طين (٤).\nوقال ابن مسعود - ﵁ -: مختوم: ممزوج (٥)، (ختامه): خِلْطه مسك.\n_________\n(١) ذكر الماوردي في \"النكت والعيون\" ٦/ ٢٣٠، والواحدي في \"الوسيط\" ٤/ ٤٤٨، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٣ بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٧، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٩.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٠٧، والواحدي في \"الوسيط\" ٤/ ٤٤٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٧، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٣.\n(٣) قاله مجاهد.\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٤٣ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، والبيهقي في \"البعث والنشور\" (ص ١٩٢) (٣٦٤)، وذكره ابن عطية في \"المحرر الوجيز\" ١٦/ ٢٥٧.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٧، وذكره ابن فورك [٢٠٩/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٣٦٧.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٦، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٣ بلفظ مختوم: ممزوج.\nوأخرج الطبري في \"جامع البيان\" ٣٠/ ١٠٦، والفريابي والبيهقي كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٤، والطبراني في \"المعجم الكبير\" ١٩/ ٢١٩ (٩٠٦٢)، والحاكم في \"المستدرك\" ٢/ ٥٦٢، وصححه بلفظ: خلطه مسك.","vol":"29","page":75},{"text":"وقال علقمة: طعمه وريحه مسك (١).\nوقال الآخرون: عاقبته، وآخر طعمه مسك (٢).\nقال قتادة: يُمزج لهم بالكافور ويُختم بالمسك (٣).\nوروى عبد الرحمن بن سابط، عن أبي الدرداء - ﵁ - في قوله: ﴿خِتَامُهُ مِسْكٌ﴾: قال: شراب أبيض مثل الفضة، يختمون به شرابهم، ولو أن رجلًا من أهل الدنيا أدخل أصبعه فيه، ثم أخرجها\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٦، وابن الجوزي في \"زاد المسير\" ٩/ ٥٩، والرازي في \"مفاتيح الغيب\" ٣١/ ٩٩، والنيسابوري في \"غرائب القرآن\" ٦/ ٤٦٦ نحوه.\n(٢) قاله سعيد بن جبير، وإبراهيم، والحسن، وقتادة.\nسعيد بن جبير: أخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٩٤ (٣٥٠٩١)، وعبد ابن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٠، والواحدي في \"الوسيط\" ٤/ ٤٤٨، ولم ينسباه.\nإبراهيم: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٧، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٠، والواحدي في \"الوسيط\" ٤/ ٤٤٨، ولم ينسباه.\nالحسن: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٧، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٠، والواحدي في \"الوسيط\" ٤/ ٤٤٨، ولم ينسباه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٦، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٣، والطبري في \"جامع البيان\" ٣٠/ ١٠٦، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٠ ولم ينسبه\n(٣) أخرجه عبد الرزاق، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٣، والطبري في \"جامع البيان\" ٣٠/ ١٠٦، وذكره القشيري في \"لطائف الإشارات\" (ص ٧٠٣)، ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٣٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨.","vol":"29","page":76},{"text":"لم يبق ذو روح إلا وجد طيبها (١) (٢).\nوختم كل شيء: الفراغ منه، ومنه ختم القرآن، والأعمال بخواتيمها (٣).\nوقراءة العامة: ﴿خِتَامُهُ﴾، بتقديم التاء (٤)، وقرأ الكسائي: (خَاتَمه) (٥) وهي قراءة علي - ﵁ - (٦)، وعلقمة (٧) (٨) ﵀.\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٧، وابن المنذر والبيهقي كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٤، وذكره الرازي في \"مفاتيح الغيب\" ٣١/ ١٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٣ - ٢٦٤، عن ابن مسعود.\n(٢) قال الطبري في \"جامع البيان\" ٣٠/ ١٠٧ مرجحًا: وأولى الأقوال في ذلك عندنا بالصواب: قول من قال: معنى ذلك: آخره وعاقبته مسك: أي هي طيبة الريح، وإن ريحها في آخر شربهم يختم لها بريح المسك. ا. هـ.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٠٧، والراغب الأصفهاني في \"مفردات ألفاظ القرآن\" (ص ٢٧٥)، وابن منظور في \"لسان العرب\" ١٢/ ١٦٤.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٣)، \"التذكرة\" لابن غلبون ٢/ ٦١٩، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦، \"التيسير\" للداني (ص ١٧٩).\n(٥) انظر السابق، وهي قراءة متواترة كما في \"الإقناع في القراءات السبع\" لابن الباذش ٢/ ٨٠٦.\n(٦) أخرجه الفراء في \"معاني القرآن\" ٣/ ٢٤٨، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٨١، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦ وهي قراءة متواترة.\n(٧) في (س): علقمة بن قيس.\n(٨) أخرجه الفراء في \"معاني القرآن\" ٣/ ٢٤٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٣، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦. وهي قراءة متواترة. =","vol":"29","page":77},{"text":"[٣٤٠٦] أخبرناه محمد بن عبدوس (١)، قال: حدثنا محمد بن يعقوب (٢)، قال: أخبرنا محمد بن الجهم (٣)، قال: أخبرنا يحيى بن زياد الفراء (٤)، قال: حدثنا محمد بن الفضل (٥)، عن عطاء بن السائب (٦)، عن أبي عبد الرحمن السلمي (٧)، عن علي (٨) - ﵁ - أنه قرأ (خاتمه مسك) (٩).\n_________\n= وتوجيه القراءة: أن من قرأ بكسر الخاء وبعدها ألف: أنه حمله على معنى (آخره مسك) كأنه إذا شرب أحدهم الكأس وجد آخر شرابه مسكًا.\nوالحجة لمن قرأ بالألف بين الخاء والتاء: أنه جعله اسمًا لما يختم به الكأس بدلالة قوله: ﴿مِنْ رَحِيقٍ مَخْتُومٍ﴾.\nانظر: \"الحجة\" لابن خالويه (ص ٣٦٥ - ٣٦٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦، \"الحجة\" لابن زنجلة (ص ٧٥٤ - ٧٥٥).\n(١) أبو بكر محمد بن أحمد، لم يذكر بجرح أو تعديل.\n(٢) أبو العباس الأصم، ثقة.\n(٣) أبو عبد الله السمري، ثقة صدوق.\n(٤) أبو زكريا النحوي، صدوق.\n(٥) أبو عبد الله العبسي، كذبوه.\n(٦) أبو السائب الثقفي، صدوق اختلط.\n(٧) أبو عبد الرحمن السلمي، ثقة ثبت.\n(٨) أمير المؤمنين.\n(٩) [٣٤٠٦] الحكم على الإسناد:\nضعيف جدًا؛ فيه محمد بن الفضل، كذبوه، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجها الفراء في \"معاني القرآن\" ٣/ ٢٤٨، ومن طريقه النحاس في \"إعراب القرآن\" ١٥/ ١٨. =","vol":"29","page":78},{"text":"[٣٤٠٧] وبإسناده عن الفراء (١)، قال: حدثني أبو الأحوص (٢)، عن أشعث بن أبي الشعثاء المحاربي (٣)، قال: قرأ علقمة بن قيس (٤): (خاتمه مسك). وقال: أما رأيت المرأة تقول للعطار: اجعل لي خاتمه مسكًا، تريد آخره (٥).\nوالخاتم والخِتام: واحد، كما يقال للرجل: كريم الطابع والطباع (٦).\n_________\n= والمصنف من طريق محمد بن الفضل، عن عطاء، عن السلمي، عن علي به. وذكرها السمعاني في \"تفسير القرآن\" ٦/ ١٨٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٣، وابن منظور \"لسان العرب\" ١٢/ ١٦٤، وأبو حيان في \"البحر المحيط\" ٨/ ٤٣٤، والشوكاني في \"فتح القدير\" ٥/ ٤٦٧.\n(١) أبو زكريا النحوي، صدوق.\n(٢) سلام بن سليم الحنفي ثقة متقن صاحب حديثه.\n(٣) سليم بن أسود، ثقة.\n(٤) ثقة ثبت.\n(٥) [٣٤٠٧] الحكم على الإسناد:\nرجاله ثقات خلا شيخ المصنف لم يذكر بجرح أو تعديل، والفراء صدوق.\nالتخريج:\nأخرجها الفراء في \"معاني القرآن\" ٣/ ٢٤٨، ومن طريقه المصنف عن أبي الأحوص، عن أشعث، عن علقمة.\nوذكرها البغوي في \"معالم التنزيل\" ٨/ ٣٦٨، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٣، والشوكاني في \"فتح القدير\" ٥/ ٤٦٧.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢٤٨، \"جامع البيان\" الطبري ٣٠/ ١٠٧، \"معالم التنزيل\" للبغوي ٨/ ٣٦٨، \"لسان العرب\" لابن منظور ١٢/ ١٦٤.","vol":"29","page":79},{"text":"قال الفرزدق:\nفبتن بجانبي مصرعات ... وبت أفض أغلاق الختام (١)\n﴿وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ﴾ يعني: فليرغب الراغبون بالمبادرة إلى طاعة الله ﷾ (٢).\nوقال مجاهد (٣): فليعمل العاملون، نظيره: ﴿لِمِثْلِ هَذَا فَلْيَعْمَلِ الْعَامِلُونَ﴾ (٤).\nوقال مقاتل بن سليمان (٥): فليتنازع المتنازعون.\nوقال ابن حيان: فليتسارع المتسارعون (٦).\n_________\n(١) \"ديوانه\" (ص ٨٣٦).\nوانظر: \"أساس البلاغة\" للزمخشري (ص ٤٧٥)، \"لسان العرب\" لابن منظور ١٠/ ٢٩١.\n(٢) ذكره مقاتل في \"تفسيره\" ٤/ ٦٢٤، والواحدي في \"الوسيط\" ٤/ ٤٤٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والزمخشري في \"الكشاف\" ٦/ ٣٣٩، والرازي في \"مفاتيح الغيب\" ٣١/ ١٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٤.\n(٣) ذكره الماوردي في \"النكت والعيون\" ١٦/ ٢٣١، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٢٢.\n(٤) الصافات: ٦١.\n(٥) في \"تفسيره\" ٤/ ٦٢٤.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٨، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٢٢.\n(٦) القول لم أجده.","vol":"29","page":80},{"text":"وقال عطاء: فليستبق المستبقون (١).\nوقال زيد بن أسلم: فليتشاح المتشاحون (٢).\nوقال ابن جريج: فليجدوا في طلبه، وليحرصوا عليه (٣).\nوأصله من الشيء النفيس، وهو الذي تحرص عليه نفوس الناس، وتطلبه وتتمناه، ويريده كل واحد منهم لنفسه، وينفس به على غيره، أي: يضن (٤).\n\n<span data-type=\"title\" id=toc-6318>٢٧ </span>- ﴿وَمِزَاجُهُ مِنْ تَسْنِيمٍ (٢٧)﴾ شراب ينصب عليهم من علو (٥).\nومنه سنام البعير، وتسنيم القبور (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٦٨، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٢٢.\n(٢) لم أجده.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٠٨، ولم ينسبه.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٠٨.\n(٥) قاله مجاهد والكلبي:\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٤، والخازن في \"لباب التأويل\" ٤/ ٤٠٦، ولم ينسبوه.\nالكلبي: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٤، والخازن في \"لباب التأويل\" ٤/ ٤٠٦، ولم ينسبوه.\n(٦) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٠)، والنحاس في \"إعراب القرآن\" ٥/ ١٨٣، والماوردي في \"النكت والعيون\" ٦/ ٢٣١، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، وابن منظور في \"لسان العرب\" ١٢/ ٣٠٧.","vol":"29","page":81},{"text":"قال الضحاك: هو شراب اسمه: تسنيم، وهو من أشرف الشراب (١).\nوقال مقاتل: سمي تسنيمًا، لأنه يتسنم، فينصب عليهم انصبابًا من فوقهم في غرفهم ومنازلهم، تجري من جنة عدن إلى أهل الجنة (٢).\nقال ابن مسعود (٣)، وابن عباس - ﵄ - (٤): هو خالص للمقربين، يشربونها صرفًا، وتمزج لسائر أهل الجنة.\n[٣٤٠٨] أخبرنا عبد الله بن حامد (٥) في آخرين، قالوا: أخبرنا مكي بن عبدان (٦)، قال: حدثنا عمار بن رجاء (٧)، قال: حدثنا سويد بن عمرو الكلبي (٨)، قال:\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٨، وابن الجوزي في \"زاد المسير\" ٩/ ٦٠، والخازن في \"لباب التأويل\" ٤/ ٤٠٦، ولم ينسبه.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٦٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٩، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣١، والواحدي في \"الوسيط\" ٤/ ٤٤٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٠٨، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٨٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٣، والرازي في \"مفاتيح الغيب\" ٣١/ ١٠٠.\n(٥) الوزان، لم يذكر بجرح أو تعديل.\n(٦) أبو حاتم التميمي، المحدث، الثقة المتقن.\n(٧) أبو ياسر الأسترباذي، الحافظ الثقة الإمام.\n(٨) سويد بن عمرو الكلبي، أبو الوليد الكوفي العابد، روى عن حماد بن سلمة =","vol":"29","page":82},{"text":"حدثنا حماد بن سلمة (١)، قال: حدثنا علي بن زيد (٢)، عن يوسف بن مهران (٣)، عن ابن عباس - ﵄ - ﴿وَمِزَاجُهُ مِنْ تَسْنِيمٍ (٢٧)﴾ قال: هذا مما قال الله تعالى: ﴿فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ﴾ (٤) (٥).\nوعن بعضهم: أنها عين تجري في الهواء متسنمة، فتنصب في أواني أهل الجنة على مقدار ملائها، فإذا امتلأت أمسك الماء حتى لا يقع منه قطرة على الأرض فلا يحتاجون إلى الاستسقاء (٦).\n_________\n= وغيره، وروى عنه أحمد بن حنبل وغيره، وثقه ابن معين، وقال ابن حجر: ثقة. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٣٩، \"تقريب التهذيب\" لابن حجر (٢٦٩٤).\n(١) أبو سلمة البصري، ثقة عابد تغير حفظه بأخرة.\n(٢) ابن جدعان التميمي، ضعيف.\n(٣) البصري، لين الحديث.\n(٤) السجدة: ١٧.\n(٥) [٣٤٠٨] الحكم على الإسناد:\nضعيف، فيه يوسف بن مهران، لين الحديث، وعلي بن زيد ضعيف، شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنئور\" للسيوطي ٦/ ٥٤٤، والمصنف من طريق يوسف بن مهران، عن ابن عباس به.\nوذكره الواحدي في \"الوسيط\" ٤/ ٤٤٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٤، والخازن في \"لباب التأويل\" ٤/ ٤٠٦.\n(٦) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٠٣)، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والزمخشري في \"الكشاف\" ٦/ ٣٣٩، والرازي في \"مفاتيح الغيب\" ٣١/ ١٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٤.","vol":"29","page":83},{"text":"وهو معنى قول قتادة (١).\nوأصل الكلمة: مأخوذ من علو المكان والمكانة، فيقال للشيء المرتفع: سنام، وللرجل الشريف: سنام، وهو اسم معرفة مثل التنعيم (٢)، وهو اسم جبل (٣).\n\n<span data-type=\"title\" id=toc-6319>٢٨ </span>- ﴿عَيْنًا﴾\nنصب على الحال (٤)، وإن شئت قلت: ويسقون عينًا (٥)، أو من عين (٦)، أو أعني عينا (٧).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٤.\n(٢) التنعيم: موضع بمكة في الحل، وهو بين مكة وسرف، وسمي بذلك لأن جبلا عن يمينه يقال له نعيم، وآخر عن شماله يقال له ناعم، والوادي نعمان.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٤٩، \"معجم ما استعجم\" للبكري ١/ ٣٢١.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣١، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨ بنحوه، وابن منظور في \"لسان العرب\" ١٢/ ٣٠٦ - ٣٠٨.\n(٤) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٨٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والهمداني في \"إعراب القرآن\" ٤/ ٦٤٤.\n(٥) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧٣٤ - ٧٣٥، والطبري في \"جامع البيان\" ٣٠/ ١٠٩، والزجاج في \"معاني القرآن\" ٥/ ٣٠١، والنحاس في \"إعراب القرآن\" ٥/ ١٨٢.\n(٦) ذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠١، وابن الجوزي في \"زاد المسير\" ٩/ ٦٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٤.\n(٧) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧٣٥، والطبري في \"جامع البيان\" ٣٠/ ١٠٩، والنحاس في \"إعراب القرآن\" ٥/ ١٨٢، والهمداني في \"إعراب القرآن\" ٤/ ٦٤٤.","vol":"29","page":84},{"text":"﴿يَشْرَبُ بِهَا﴾ منها (١)، وقيل: يشربها (٢) ﴿الْمُقَرَّبُونَ﴾ قال الجريري والواسطي: ﴿يَشْرَبُ بِهَا الْمُقَرَّبُونَ﴾ صرفًا على بساط القرب في مجلس الأنس، ورياض القدس، بكأس الرضا، على مشاهدة الحق ﷾ (٣).\n\n<span data-type=\"title\" id=toc-6320>٢٩ </span>- قوله ﷿: ﴿إِنَّ الَّذِينَ أَجْرَمُوا﴾\nأشركوا: أبا جهل، والوليد بن المغيرة، والعاص بن وائل السهمي، وأصحابهم من مشركي مكة (٤).\n﴿كَانُوا مِنَ الَّذِينَ آمَنُوا﴾: عمار، وخبَّاب، وصهيب، وبلال، وأصحابهم - ﵃ - من فقراء المؤمنين (٥) ﴿يَضْحَكُونَ﴾ وبهم يستهزئون، ومن إسلامهم يتعجبون (٦).\n_________\n(١) ذكره ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٥٧٥)، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٤، والخازن في \"لباب التأويل\" ٤/ ٤٠٦.\n(٢) ذكره ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٥٧٥)، والواحدي في \"الوسيط\" ٤/ ٤٤٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٤.\n(٣) ذكره السلمي في \"حقائق التفسير\" [٣٦٢/ ب].\n(٤) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٨٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والزمخشري في \"الكشاف\" ٦/ ٣٣٩، وابن الجوزي في \"زاد المسير\" ٩/ ٦٠، والرازي في \"مفاتيح الغيب\" ٣١/ ١٠١.\n(٥) ذكره الواحدي في \"الوسيط\" ٤/ ٤٤٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والزمخشري في \"الكشاف\" ٦/ ٣٩، وابن الجوزي في \"زاد المسير\" ٩/ ٦٠.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٨، والزمخشري في \"الكشاف\" ٦/ ٣٣٩، =","vol":"29","page":85},{"text":"وقال مقاتل (١)، والكلبي (٢): نزلت في علي بن أبي طالب - ﵁ -، وذلك أنه جاء في نفر من المسلمين إلى النبي - ﷺ -، فسخر منهم المنافقون (٣) وضحكوا وتغامزوا، ثم رجعوا إلى أصحابهم فقالوا: رأينا اليوم الأصلع فضحكنا منه، فأنزل الله تعالى هذِه الآيات قبل أن يصل على - ﵁ - وأصحابه إلى رسول الله - ﷺ -.\n\n<span data-type=\"title\" id=toc-6321>٣٠ </span>- ﴿وَإِذَا مَرُّوا بِهِمْ يَتَغَامَزُونَ﴾ يغمز بعضهم بعضًا ويشيرون بالأعين (٤).\n\n<span data-type=\"title\" id=toc-6322>٣١ </span>- ﴿وَإِذَا انْقَلَبُوا إِلَى أَهْلِهِمُ انْقَلَبُوا فَكِهِينَ (٣١)﴾\nبغير ألف قرأ حفص وحده (٥).\n_________\n= وابن الجوزي في \"زاد المسير\" ٩/ ٦١، والرازي في \"مفاتيح الغيب\" ٣١/ ١٠٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٥.\n(١) في \"تفسيره\" ٤/ ٦٢٥، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٨٣ مختصرًا، والزمخشري في \"الكشاف\" ٦/ ٣٣٩، ولم ينسباه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٥.\n(٢) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٨٣ مختصرًا، والزمخشري في \"الكشاف\" ٦/ ٣٣٩، ولم ينسباه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٤، ولم ينسبه.\n(٣) الآية في قول ابن عباس ﵄ مكية، ولم يكن بمكة منافقين يضحكون على المسلمين، علمًا بأن ﴿الَّذِينَ أَجْرَمُوا﴾ فسره المصنف بالمشركين: أبا جهل، والوليد بن المغيرة، والعاص بن وائل السهمي، وأصحابهم من مشركي مكة.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١١٠، والواحدي في \"الوسيط\" ٤/ ٤٤٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٤ بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٩، والزمخشري في \"الكشاف\" ٦/ ٣٣٩.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٦)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٤)، \"التذكرة\" لابن غلبون ٢/ ٦٢٠، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦، \"التيسير\" للداني (ص ١٧٩)، وهي قراءة =","vol":"29","page":86},{"text":"<span data-type=\"title\" id=toc-6323>٣٢ </span>- ﴿وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَؤُلَاءِ لَضَالُّونَ (٣٢)﴾\nحين يأتون محمدًا - ﷺ -، يرون أنهم على شيء (١).\n\n<span data-type=\"title\" id=toc-6324>٣٣ </span>- ﴿وَمَا أُرْسِلُوا﴾ يعني: المشركين (٢).\n﴿عَلَيْهِمْ﴾ يعني: على المؤمنين (٣) ﴿حَافِظِينَ﴾ لأعمالهم، موكلين بأحوالهم (٤).\n\n<span data-type=\"title\" id=toc-6325>٣٤ </span>- ﴿فَالْيَوْمَ﴾ يعني: يوم القيامة (٥).\n﴿الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ﴾. كما ضحك الكفار منهم في الدنيا، وذلك أنه يُفتح للكفار باب إلى الجنة، فيقال لهم: أُخرجوا\n_________\n= متواترة. وتوجيه القراءة: أن من قرأ بغير ألف جعله من فكه، فهو فكه، مثل حذر فهو حذر.\nانظر: \"الحجة\" لابن خالويه (ص ٣٦٦)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٦، \"الحجة\" لابن زنجلة (ص ٧٥٥).\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٦٩.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٤٤٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٥٥٤.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٤٤٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٩، والزمخشري في \"الكشاف\" ٦/ ٣٣٩، وابن الجوزي في \"زاد المسير\" ٩/ ٦١.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١١١، والزجاج في \"معاني القرآن\" ٥/ ٣٠١، والنحاس في \"إعراب القرآن\" ٥/ ١٨٤، والواحدي في \"الوسيط\" ٤/ ٤٤٩.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ١١١، والزجاج في \"معاني القرآن\" ٥/ ٣٠١، والواحدي في \"الوجيز\" ٢/ ١٨٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٩.","vol":"29","page":87},{"text":"إليها، فإذا وصلوا إليه؛ أغلق دونهم، يُفعل ذلك بهم مرارًا، (ويضحك المؤمنون (١» (٢)، وهم\n\n<span data-type=\"title\" id=toc-6326>٣٥ </span>- ﴿عَلَى الْأَرَائِكِ﴾\nمن الدر والياقوت (٣) ﴿يَنْظُرُونَ﴾ إليهم كيف يُعذبون (٤).\nقال كعب (٥): بين الجنة والنار كُوى، فإذا أراد المؤمن أن ينظر إلى عدوه الذي كان في الدنيا اطلع (٦) من بعض تلك الكوى.\nدليله قوله تعالى: ﴿فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ﴾ (٧).\n\n<span data-type=\"title\" id=toc-6327>٣٦ </span>- ﴿هَلْ ثُوِّبَ الْكُفَّارُ﴾ جُوزي الكفار (٨) ﴿مَا كَانُوا يَفْعَلُونَ﴾\n_________\n(١) قاله: المبرد، وأبو صالح:\nالمبرد: ذكره الواحدي في \"الوسيط\" ٤/ ٤٥٠.\nأبو صالح: ذكره الواحدي في \"الوسيط\" ٤/ ٤٥٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٩، والزمخشري في \"الكشاف\" ٦/ ٣٣٩ - ٣٤٠، وابن الجوزي في \"زاد المسير\" ٩/ ٦١، والرازي في \"مفاتيح الغيب\" ٣١/ ١٠٢.\n(٢) في (س): يضحك المؤمنون منهم.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٩، والخازن في \"لباب التأويل\" ٤/ ٤٠٧.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١١١، والواحدي في \"الوجيز\" ٢/ ١١٨٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٦٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٤.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٧، والطبري في \"جامع البيان\" ٣٠/ ١١١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٤٥ لعبد بن حميد، وابن المنذر أيضًا، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٦٩.\n(٦) في (س): اطلع عليه.\n(٧) الصافات: ٥٥.\n(٨) قاله مجاهد.\nأخرجه الفريابي، وعبد بن حميد، وابن المنذر كما في \"الدر =","vol":"29","page":88},{"text":"ثُوّب وأُثيب (١): بمعنى واحد (٢)\n_________\n= المنثور\" للسيوطي ٦/ ٥٤٥، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠١، والنحاس في \"إعراب القرآن\" ٥/ ١٨٤، والماوردي في \"النكت والعيون\" ٦/ ٢٣٢.\n(١) في (س): وأثاب.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٤٥٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٠، والرازي في \"مفاتيح الغيب\" ٣١/ ١٠٢، والخازن في \"لباب التأويل\" ٤/ ٤٠٧، وابن منظور في \"لسان العرب\" ١/ ٢٤٤ - ٢٤٥.","vol":"29","page":89},{"text":"<span data-type=\"title\" id=toc-6328>٨٤ - سُورَة الانشقاق</span>","vol":"29","page":91},{"text":"سورة انشقت (١)\nمكية (٢)، وهي أربعمائة وأربع وثلاثون حرفًا (٣)، ومائة وسبع (٤) كلمات، وخمس (٥) وعشرون آية (٦).\n[٣٤٠٩] أخبرنا سعيد بن محمد (٧)، وكامل بن أحمد (٨)، ومحمد\n_________\n(١) كذا وهو الموافق لما في (س)، وكتب الناسخ فوقها: الانشقاق.\n(٢) قاله: ابن عباس، وابن الزبير:\nابن عباس: أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٦، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣ عن ابن عباس قال: نزلت ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ بمكة.\nابن الزبير: أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطى ٦/ ٥٤٦ عن ابن الزبير مثله.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٦، والبقاعي في \"مصاعد النظر\" ٣/ ١٧١ الإجماع على مكيتها.\n(٣) في (س): أربعمائة وثلاثون حرفًا.\n(٤) في (س): وتسع كلمات.\n(٥) كذا في الأصل، وكتب الناسخ فوقها، وثلاث، وهو الموافق لما في (س).\n(٦) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٧، \"البيان في عد آي القرآن\" للداني (ص ٢٦٨)، \"القول الوجيز\" للمخللاتي (ص ٣٤١).\nوجاء في (س) ما نصه: وهي عشرون وثلاث آيات في البصري والشامي، وخمس في عدد الباقين. اختلافها آيتان: ﴿كِتَابَهُ بِيَمِينِهِ﴾، ﴿كِتَابَهُ وَرَاءَ ظَهْرِهِ﴾ لم يعدهما البصري والشامي. وهذا النص زائد عن الأصل.\n(٧) أبو عثمان الزعفراني، ثقة صالح تغير حفظه بأخرة.\n(٨) أبو جعفر النحوي ثقة صحيح الرواية.","vol":"29","page":93},{"text":"ابن القاسم (١)، قالوا: أخبرنا محمد بن مطر (٢)، قال: حدثنا إبراهيم ابن شريك (٣)، قال: حدثنا أحمد بن يونس (٤)، قال: حدثنا سلام بن سليم (٥)، قال: حدثنا هارون بن كثير (٦)، عن زيد بن أسلم (٧)، عن أبيه (٨)، عن أبي أمامة الباهلي (٩)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة أنشقت؛ أعاذه الله أن يعطيه كتابه وراء ظهره\" (١٠).\n_________\n(١) الفلوسي، لم يذكر بجرح أو تعديل.\n(٢) محمد بن جعفر بن مطر، عدل ضابط.\n(٣) أبو إسحاق الأسدي، الإمام المحدث الثقة.\n(٤) أحمد بن عبد الله بن يونس، ثقة حافظ.\n(٥) متروك.\n(٦) مجهول.\n(٧) قال ابن حجر: هو تحريف والصواب زيد بن سالم جهله أبو حاتم.\n(٨) قال الذهبي: زيد عن أبيه نكرة.\n(٩) صحابي مشهور.\n(١٠) [٣٤٠٩] الحكم على الإسناد:\nضعيف جدًّا، والحديث موضوع.\nالتخريج:\nسبق بسط الحديث عنه.","vol":"29","page":94},{"text":"<span data-type=\"title\" id=toc-6329>١ </span>- قوله تعالى: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾\n\n<span data-type=\"title\" id=toc-6330>٢ </span>- ﴿وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ﴾ أي: سمعت أمر ربها بالانشقاق وأطاعت (١).\n﴿وَحُقَّتْ﴾ أي: وحُقَّ لها أن تطيع أمر (٢) ربها، وحقق الله ذلك عليه (٣).\n_________\n(١) قاله: ابن عباس، وسعيد بن جبير، ومجاهد، والضحاك، وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٣، وابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧، والحاكم في \"المستدرك\" ٢/ ٥٦٣ وصححه.\nسعيد بن جبيرْ أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٣.\nمجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧، والطبري في \"جامع البيان\" ٣٠/ ١١٣.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٣.\nقتادةْ أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٨، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧، والطبري في \"جامع البيان\" ٣٠/ ١١٣.\n(٢) من (س).\n(٣) قاله: ابن عباس، وابن جبير، والسدي:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٣، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧، وذكره الأخفش في \"معاني القرآن\" ٢/ ٧٣٥، والزجاج في \"معاني القرآن\" ٥/ ٣٠٣، ولم ينسباه.\nابن جبير: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٣، وذكره الأخفش في \"معاني القرآن\" ٢/ ٧٣٥، والزجاج في \"معاني القرآن\" ٥/ ٣٠٣، ولم ينسباه. السدي: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧، وذكره الأخفش في \"معاني القرآن\" ٢/ ٧٣٥، والزجاج في \"معاني القرآن\" ٥/ ٣٠٣، ولم ينسباه.","vol":"29","page":95},{"text":"<span data-type=\"title\" id=toc-6331>٣ </span>- ﴿وَإِذَا الْأَرْضُ مُدَّتْ (٣)﴾ مدَّ الأديم العُكاظي، وزيد في سعتها (١)\n\n<span data-type=\"title\" id=toc-6332>٤ </span>- ﴿وَأَلْقَتْ﴾ أخرجت (٢) ﴿مَا فِيهَا﴾ من الموتى والكنوز (٣).\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٠، والطبري في \"جامع البيان\" ٣٠/ ١١٣، والواحدي في \"الوسيط\" ٤/ ٤٥١، عن ابن عباس، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٦ - ١٨٧.\n(٢) قاله ابن عباس، ومجاهد، وقتادة:\nابن عباس: أخرجه الحاكم في \"المستدرك\" ٢/ ٥٦٣، وصححه، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٨، ولم ينسباه.\nمجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٦٨، ولم ينسباه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٣، ولم ينسبه.\n(٣) قاله: ابن عباس، ومجاهد، وقتادة:\nابن عباس: أخرجه الحاكم في \"المستدرك\" ٢/ ٥٦٣ وصححه، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٣، والواحدي في \"الوسيط\" ٤/ ٤٥١، ولم ينسباه.\nمجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧، والطبري في \"جامع البيان\" ٣٠/ ١١٤، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٣، ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧، والطبري في \"جامع البيان\" ٣٠/ ١١٤، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٣، ولم ينسبه.","vol":"29","page":96},{"text":"﴿وَتَخَلَّتْ﴾: وخلت، فليس في باطنها شيء (١).\n\n<span data-type=\"title\" id=toc-6333>٥ </span>- ﴿وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ﴾\nواختلفوا في جواب قوله: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾، فقيل: جوابه متروك، لأن المعنى مفهوم (٢). وقيل: جوابه:\n\n<span data-type=\"title\" id=toc-6334>٦ </span>- ﴿يَاأَيُّهَا الْإِنْسَانُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحًا﴾\nومجازه: إذا السماء انشقت، لقي كل كادح ما عمله (٣).\nوقال المبرد: فيه تقديم وتأخير، تقديره: يا أيها الإنسان إنك كادح إلى ربك كدحًا فملاقيه، إذا السماء انشقت (٤).\nوقيل: جوابه وأذنت، وحينئذ تكون الواو زائدة (٥).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٥١، والبغوي في \"معالم التنزيل\" ٤/ ٣٧٣، والزمخشري في \"الكشاف\" ٦/ ٣٤٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٦، وابن الجوزي في \"زاد المسير\" ٩/ ٦٣.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٠، والطبري في \"جامع البيان\" ٣٠/ ١١٤، وصوبه، والواحدي في \"الوسيط\" ٤/ ٤٥١ - ٤٥٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٣.\n(٣) ذكره الفراء، والطبري، وابن فورك [٢٠٩/ ب] والسمعاني، والبغوي، في المواضع السابقة.\n(٤) لم أجده في كتابه \"الكامل في اللغة والأدب\"، وقد ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٠، والطبري في \"جامع البيان\" ٣٠/ ١١٤، والأخفش في \"معاني القرآن\" ٢/ ٧٣٦، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٧.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٤٩، والطبري في \"جامع البيان\" ٣٠/ ١١٤، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٧.","vol":"29","page":97},{"text":"ومعنى قوله: ﴿كَادِحٌ إِلَى رَبِّكَ كَدْحًا﴾ أي: عامل، واجعل به إلى ربك عملًا ﴿فَمُلَاقِيهِ﴾ ومجازًا به خيرًا كان أو شرًا (١).\nوقال القتيبي: ناصب في معيشتك إلى لقاء ربك (٢).\nوالكدح: السعي والجهد في الأمر حتى يكدح ذلك فيه، أي: يؤثر (٣).\n_________\n(١) قاله ابن عباس، والضحاك، وقتادة، وابن زيد:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٥، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٣، ولم ينسبه.\nالضحاك: أخرجه ابن أبي شيبة في \"المصنف\" ١٢/ ٤١٧ (٣٦٥٠٨)، وذكره الواحدي في \"الوسيط\" ٤/ ٤٥٢.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٨، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧، والطبري في \"جامع البيان\" ٣٠/ ١١٥، والواحدي في \"الوسيط\" ٤/ ٤٥٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٧.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٥، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٣، ولم ينسبه.\n(٢) قاله ابن عباس، وقتادة:\nابن عباس: أخرحه الطبري في \"جامع البيان\" ٣٠/ ١١٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٧٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٧، ولم ينسباه.\nقتادة: ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٨٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٧، ولم ينسباه.\n(٣) في \"تفسيرغريب القرآن\" (ص ٥٢١) وانظر: \"مشكل إعراب القرآن\" لمكي (ص ٢٩٨)، \"زاد المسير\" لابن الجوزي ٩/ ٦٤، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٦٩.\n(٤) ذكره الجوهري في \"الصحاح\" ١/ ٣٩٨، والزجاج في \"معاني القرآن\" ٥/ ٣٠٤، والراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٧٠٤)، وابن منظور في \"لسان العرب\" ٢/ ٥٦٩.","vol":"29","page":98},{"text":"ومنه قول النبي - ﷺ -: \"من سأل وله ما يُغنيه جاءت مسألته يوم القيامة خُدُوشًا أو خُمُوشًا، أو كُدُوحًا في وجهه\" (١). أي: أثر الخدش.\n_________\n(١) الحديث حسن لغيره بمجموع طرقه من حديث عبد الله بن مسعود وجاء عنه من ثلاثة أوجه:\nالوجه الأول: يرويه محمد بن عبد الرحمن بن يزيد، عن أبيه، عن ابن مسعود مرفوعًا.\nويرويه عنه اثنان:\nرواه ابن عدي في \"الكامل\" ٣/ ١٧ من طريق يحيى بن صالح، عن حماد بن ورواه الدارقطني في \"السنن\" ٢/ ١٢٢ من طريق أبي كريب، عن يحيى بن آدم، عن إسرائيل.\nورواه الترمذي، كتاب الزكاة، باب من تحل له الزكاة (٦٥٠).\nوالبغوي في \"السنة\" ٦/ ٨٣ (١٦٠٠)، عن علي بن حجر، وقتيبة.\nورواه الدارمي في \"السنن\" (١٦٨٠)، عن يزيد بن هارون.\nورواه الطيالسي في \"المسند\" (ص ٤٢) (٣٢٢).\nورواه الشاشي في \"مسنده\" ٢/ ١٩ (٤٧٨)، ٢/ ٢٠ (٤٨٠) من طريق الأصفهاني، وثابت.\nورواه الدارقطني في \"السنن\" ٢/ ١٢٢، والمزي في \"تهذيب الكمال\" ٢٥/ ٦٥١ من طريق إسحاق بن أبي إسرائيل.\nسبعتهم: ابن حجر، وقتيبة، ويزيد، والطيالسي، والأصفهاني، وثابت، وإسحاق، عن شريك بن عبد الله النخعي.\nورواه الطحاوي في \"شرح المعاني\" ١/ ٤٢٨ (٤٨٨) من طريق الفريابي، وأحمد في \"المسند\" ١/ ٣٨٨ (٣٦٧٥)، وابن أبي شيبة في \"المصنف\" ٤/ ٢٩٣ (١٠٥٢٥)، وأبو يعلى في \"المسند\" ٩/ ١٣٨ (٥٢١٧)، والشاشي في \"مسنده\" ٩/ ١٢ (٤٧٩)، كلهم من طريق وكيع. =","vol":"29","page":99},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه ابن عدي في \"الكامل\" ٢/ ٥٠٨ - ٥٠٩، من طريق أبي عاصم.\nورواه أبو داود، كتاب الزكاة، باب من يعطي من الصدقة (١٦٢٦)، والنسائي ٥/ ١٠٢ (٢٥٩١)، كتاب الزكاة، باب فضل من لا يسأل الناس شيئًا، والطحاوي في \"شرح مشكل الآثار\" ١/ ٤٢٩ (٤٨٩) موقوفًا.\nوالحاكم في \"المستدرك\" ١/ ٥٦٥، والبيهقي في \"السنن الكبرى\" ٧/ ٣٧ (١٣٢٠٧).\nوالدارقطني ٢/ ١٢٢، وابن عدي في \"الكامل\" ٢/ ٥٠٩، كلهم من طريق يحيى بن آدم.\nورواه ابن عدي في \"الكامل\" ٢/ ٥٠٨، والخطيب في \"تاريخ بغداد\" ٣/ ٤٢٣ من طريق يحيى القطان.\nخمستهم: الفريابي، ووكيع، وأبو عاصم، يحيى بن آدم، والقطان، عن سفيان ابن عيينة.\nأربعتهم: حماد، وإسرائيل، وشريك، وسفيان، عن حكيم بن جبير.\nقال الترمذي: حديث حسن، وقد تكلم شعبة في حكيم بن جبير من أجل هذا الحديث.\nقلت: وحكيم وإن كان ضعيفًا إلا أنه قد توبع كما سيأتي.\n٢ - أبو إسحاق:\nرواه الدارقطني في \"السنن\" ٢/ ١٢١ من طريق حماد، عن إسرائيل، عن أبي إسحاق.\n٣ - زبيد بن الحارث:\nرواه الطحاوي في \"شرح مشكل الآثار\" ١/ ٤٢٩ (٤٨٩).\nثلاثتهم: حكيم، وأبو إسحاق، وزبيد بن الحارث، عن محمد بن عبد الرحمن بن يزيد به.\nالوجه الثاني: عن الأسود بن يزيد:\nرواه أحمد في \"المسند\" ١/ ٤٦٦ (٤٤٤٠)، والطبراني في \"المعجم الكبير\" ١٠/ ١٢٩ (١٠١٩٩)، وأبو نعيم في \"حلية الأولياء\" ٤/ ٢٦٤ من طريق الحجاج، =","vol":"29","page":100},{"text":"قال ابن مُقبل:\nهل العيش إلا تارتان فمنهما ... أموتُ وأخرى أبتغي العيش اكدحُ (١)\n[٣٤١٠] أخبرنا الحسين بن محمد (٢)، قال: حدثنا موسى بن\n_________\n= عن إبراهيم، عن الأسود به.\nالوجه الثالث: عن المسور بن مخرمة:\nرواه الدارقطني في \"السنن\" ٢/ ١٢١ من طريق عبد الرحمن بن المسور بن مخرمة، عن أبيه به. وإسناده ضعيف لحال ابن أسلم الراوي عن عبد الرحمن.\nقلت: والحديث بمجموع هذِه الطرق حسن إن شاء الله تعالى. والله أعلم.\nغريب الحديث:\nخدش الجلد: قشره بعود أو نحوه. خدشه يخدشه خدشا. والخدوش جمعه؛ لأنه سمي به الأثر وإن كان مصدرًا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٤.\nخموشًا: أي: خدوشًا، يقال: خمشت المرأة وجهها تخمشه خمشًا وخموشًا.\nالخموش مصدر، ويجوز أن يكون جمعًا للمصدر حيث سمي به.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٧٥.\nالكدح: الخدوش، وكل أثر من خدش أو عض فهو كدح، ويجوز أن يكون مصدرًا سمي به الأثر.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٣٥.\n(١) في \"ديوانه\" (ص ٢٤)\nوانظر: \"خزانة الأدب\" للبغدادي ٥/ ٥٥، \"لسان العرب\" لابن منظور ٢/ ٥٦٩.\nوالكدح: الاكتساب.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٥٦٩.\n(٢) ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.","vol":"29","page":101},{"text":"محمد بن علي (١)، قال: حدثنا الحسن بن علوية القطان (٢)، قال: حدثنا (إسماعيل بن عيسى (٣)، قال: أخبرنا إسحاق بن بشر (٤» (٥)، عن سفيان الثوري (٦)، عن أبيه (٧)، عن عكرمة (٨)، عن ابن عباس - ﵄ -، عن النبي - ﷺ - قال: \"النادم ينتظر الرحمة، والمعجِب ينتظر المقْتَ، وكل عامل سيقدم على ما سلف\" (٩).\n_________\n(١) لم أجده.\n(٢) أبو محمد البغدادي، ثقة.\n(٣) العطار، ضعفه الأزدي وصححه غيره.\n(٤) أبو حذيفة البخاري، كذاب.\n(٥) في الأصل: إسماعيل بن إسحاق بن بشر، وفي (س): إسماعيل بن إسحاق العطار قال أخبرنا إسحاق بن بشر. وما أثبته الصحيح من كتب التراجم والرجال والمتون.\n(٦) أبو عبد الله الكوفي، ثقة حافظ إمام حجة، كان ربما دلس.\n(٧) سعيد بن مسروق، ثقة.\n(٨) أبو عبد الله المدني، ثقة ثبت عالم بالتفسير.\n(٩) [٣٤١٠] الحكم على الإسناد:\nضعيف جدًّا فيه إسحاق بن بشر كذاب، وإسماعيل بن عيسى، متكلم فيه وموسى ابن محمد لم أجده.\nالتخريج:\nالحديث مداره على سفيان الثوري، عن أبيه، عن عكرمة، عن ابن عباس به مرفوعًا.\nرواه المصنف من طريق إسماعيل بن عيسى، وابن حبان في \"المجروحين\" ١/ ١٣٦ من طريق الحسن بن بيان.\nكلاهما: إسماعيل، والحسن، عن إسحاق بن بشر. =","vol":"29","page":102},{"text":"<span data-type=\"title\" id=toc-6335>٧ </span>- قوله ﷿: ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ﴾ ديوان أعماله (١) ﴿بِيَمِينِهِ﴾\n\n<span data-type=\"title\" id=toc-6336>٨ </span>- ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾\n\n<span data-type=\"title\" id=toc-6337>٩ </span>- ﴿وَيَنْقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا (٩)﴾\n[٣٤١١] أخبرنا أبو عبد الله الحسين بن محمد بن فنجويه العدل (٢)، قال: حدثنا محمد بن عبد الله بن برزة (٣)، قال: حدثنا محمد بن غالب (٤)، قال: حدثنا سعيد بن سليمان (٥) قال: حدثنا مبارك بن فضالة (٦)، عن أيوب (٧)، عن ابن أبي مُليكة (٨)، عن عائشة - ﵂ - قالت: سمعت رسول الله - ﷺ - يقول: \"من\n_________\n= ورواه ابن عدي في \"الكامل\" ٨/ ١٨٠ من طريق عمرو بن بكر، عن ميسرة بن عبد ورواه الطبراني في \"المعجم الصغير\" (ص ١٨٩) من طريق موسى بن محمد، ورواه البيهقي في \"شعب الإيمان\" ٥/ ٤٥٣ من طريق الحلواني.\nكلاهما: موسى، والحلواني، من طريق مطرف.\nثلاثتهم: إسحاق، وميسرة، ومطرف، عن سفيان الثوري به مطولًا ومختصرًا.\nوالحديث رواه أيضًا: الديلمي في \"مسند الفردوس\" ٥/ ٣١٣ (٦٩١٧).\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١١٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٤.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) ابن برزة، لم يحمد أمره.\n(٤) أبو جعفر الضبي، حافظ صدوق متقن.\n(٥) سعدويه، ثقة حافظ.\n(٦) أبو فضالة البصري، صدوق يدلس ويسوي.\n(٧) أبو بكر السختياني، ثقة ثبت حجة.\n(٨) عبد الله بن عبيد الله، ثقة فقيه.","vol":"29","page":103},{"text":"يُحاسب؛ يُعذب\"، قالوا: يا رسول الله، أليس قد قال الله تعالى: ﴿فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (٧) فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾ (١).\nقال: \"ذلكم العرض (٢)، من نوقش الحسات عذب\" (٣).\n_________\n(١) هذا تفصيل الإجمال الذي في قوله ﴿إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحًا فَمُلَاقِيهِ﴾ الآية.\n(٢) أي عرض أعماله عليه دون مناقشة، فالحساب اليسير كناية عن عدم المؤاخذة، والله أعلم.\nانظر: \"التحرير والتنوير\" لابن عاشور ٣٠/ ٢٢٣.\n(٣) [٣٤١١] الحكم على الإسناد:\nضعيف. فيه ابن أبي برزة لم يحمد أمره إلا أن الحديث ثابت في الصحيحين وغيرهما من طرق.\nالتخريج:\nرواه المصنف، وعنه البغوي في \"معالم التنزيل\" ٨/ ٣٧٤ من طريق مبارك بن فضالة.\nورواه البخاري في كتاب التفسير، باب ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾ (٤٩٣٩)، ومسلم في كتاب التفسير، باب ومن سورة ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ (٣٣٣٧)، والطبري في \"جامع البيان\" ٣٠/ ١١٦ من طريق عبد الوهاب الثقفي.\nورواه مسلم في كتاب الجنة، باب إثبات الحساب (٢٨٧٦)، والطبري في \"جامع البيان\" ٣٠/ ١١٦ من طريق إسماعيل بن عطية.\nأربعتهم: مبارك، وحماد، وعبد الوهاب، وإسماعيل، عن أيوب.\nورواه البخاري، كتاب العلم، باب من سمع شيئًا فراجع حتى يعرفه (١٠٣)، وعنه البغوي في \"السنة\" ١٥/ ١٣١ من طريق نافع، عن ابن عمر.\nورواه البخاري، كتاب التفسير، باب ﴿فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨)﴾ (٦٥٣٩)، كتاب الرقاكتى، باب من نوقش الحساب عذب (٦٥٣٦)، ومسلم، كتاب الجنة، باب إثبات الحساب (٢٨٧٦) من طريق يحيى القطان.\nورواه البخاري، كتاب الرقاق، باب من نوقش الحساب عذب (٦٥٣٦). =","vol":"29","page":104},{"text":"<span data-type=\"title\" id=toc-6338>١٠ </span>- ﴿وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ (١٠)﴾\nفتغل يده اليمنى إلى عنقه، وتُجعل يده الشمال وراء ظهره. فيؤتى كتابه بشماله من وراء ظهره (١).\n_________\n= والترمذي، كتاب التفسير، باب ومن سورة ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ (٣٣٣٧)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٧٠ (٧٣٧٠)، من طريق عبيد الله بن موسى.\nورواه الترمذي ٥/ ٣٦٠ (٣٣٣٧) كتاب التفسير، باب ومن سورة ﴿إِذَا السَّمَاءُ انْشَقَّتْ﴾ ٤/ ٢٢٣ (٢٤٢٦) من طريق عبد الله بن المبارك، والواحدي فى \"الوسيط\" ٤/ ٤٥٢ من طريق سفيان الثوري، والطبري في \"جامع البيان\" ٣٠/ ١١٦ من طريق مهران.\nخمستهم عن عثمان بن الأسود:\nورواه الطبري في \"جامع البيان\" ٣٠/ ١١٦ من طريق سلم، عن الحريث بن الحريث موقوفًا.\nورواه أبو داود، كتاب الجنائز، باب عيادة النساء (٣٠٩٣)، والطبري في \"جامع البيان\" ٣٠/ ١١٦ من طرق عن أبي عامر الخراز.\nورواه أبو يعلى في \"المسند\" ٧/ ٤٣٢ (٤٤٥٣)، والواحدي فى \"الوسيط\" ٤/ ٤٥٢ من طريق العباس بن الوليد، عن عبد الجبار بن الورد.\nجميعهم: أيوب، وابن عمر، وابن الأسود، والحريث، والخراز، عن ابن أبي مليكة، عن عائشة به.\nغير أن بعضهم قال: من يحاسب، أو حوسب يعذب. والبعض قال: من نوقش الحساب عذب.\nورواه عبد بن حميد، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٧ عن عائشة به.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٠، والطبري في \"جامع البيان\" ٣٠/ ١١٧، والواحدي في \"الوسيط\" ٤/ ٤٥٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٩ كلاهما عن الكلبي، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٤.","vol":"29","page":105},{"text":"وقال مجاهد: تختلع يده من وراء ظهره (١).\n\n<span data-type=\"title\" id=toc-6339>١١ </span>- ﴿فَسَوْفَ يَدْعُو ثُبُورًا (١١)﴾ ينادي بالويل والهلاك (٢).\n\n<span data-type=\"title\" id=toc-6340>١٢ </span>- ﴿وَيَصْلَى سَعِيرًا (١٢)﴾\nقرأ أبو جعفر (٣)، وأبو عمرو (٤) وأيوب (٥)، وكوفي (٦) غير\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٧، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٨، وذكره الواحدي في \"الوسيط\" ٤/ ٤٥٢ عن مقاتل، والسمعاني في \"تفسير القرآن\" ٦/ ١٨٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٤.\n(٢) قاله ابن عباس، والضحاك: ابن عباس: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٨، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٧٤، والزمخشري في \"الكشاف\" ٦/ ٣٤٣، ولم ينسباه.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٧٤، والزمخشري في \"الكشاف\" ٦/ ٣٤٣، ولم ينسباه.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٠)، \"الكامل في القراءات الخمسين\" للهذلي [٢٤٨/ ب] \"معالم التنزيل\" للبغوي ٨/ ٣٧٤، \"المحرر الوجيز\" لابن عطية ١٦/ ٢٦٣.\n(٤) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٠)، \"التذكرة\" لابن غلبون ٢/ ٦٢١، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٧، \"التيسير\" للداني (ص ١٧٩).\n(٥) انظر: \"الكامل في القراءات الخمسين\" للهذلي [٢٤٨/ ب].\n(٦) كعاصم، وحمزة.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٧، \"التيسير\" للداني (ص ١٧٩).","vol":"29","page":106},{"text":"الكسائي بفتح الياء والتخفيف (١)، واختاره أبو عبيد لقوله: ﴿إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ (٦٣)﴾ (٢)، وقوله: ﴿يَصْلَى النَّارَ الْكُبْرَى﴾ (٣)، وقرأ الباقون (٤): بضم الياء وتشديد اللام، واختاره أبو حاتم لقوله: ﴿ثُمَّ الْجَحِيمَ صَلُّوهُ (٣١)﴾ (٥)، وقوله: ﴿وَتَصْلِيَةُ جَحِيمٍ (٩٤)﴾ (٦).\n\n<span data-type=\"title\" id=toc-6341>١٣ </span>- ﴿إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا (١٣)﴾ في الدنيا (٧).\n[٣٤١٢] سمعت السلمي (٨) يقول: سمعت منصور بن عبد الله (٩)\n_________\n(١) في (س): وتخفيف اللام.\n(٢) الصافات: ١٦٣.\n(٣) الأعلى: ١٢.\n(٤) كابن كثير، ونافع، وابن عامر، والكسائي.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٠)، \"التذكرة\" لابن غلبون ٢/ ٦٢١، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٧.\n(٥) الحاقة: ٣١.\n(٦) الواقعة: ٩٤.\n(٧) قاله: قتادة، والضحاك:\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٤، والواحدي في \"الوسيط\" ٤/ ٤٥٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٥، ولم ينسبوه.\nالضحاك: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٤، والواحدي في \"الوسيط\" ٤/ ٤٥٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٥، ولم ينسبوه.\n(٨) محمد بن الحسين، تكلموا فيه، وليس بعمدة.\n(٩) أبو نصر الأصبهان الصوفي لم يذكر بجرح أو تعديل.","vol":"29","page":107},{"text":"يقول: سمعت أبا القاسم المصري (١) يقول: قال ابن عطاء (٢): لنفسه مُتابعًا وفي مراتع هواه ساعيًا (٣).\n\n<span data-type=\"title\" id=toc-6342>١٤ </span>- ﴿إِنَّهُ ظَنَّ أَنْ لَنْ يَحُورَ (١٤)﴾ يرجع إلينا (٤)،\nقال النبي - ﷺ -: \"أعوذ بك من الحور بعد الكور\" (٥).\n_________\n(١) ابن بنج الإسكندراني، ذكر ابن يونس أنه اختلط.\n(٢) أحمد بن محمد بن سهل زاهد عابد، راج عليه حال الحلاح، وصححه.\n(٣) [٣٤١٢] الحكم على الإسناد:\nضعيف؛ شيخ المصنف متكلم فيه، وشيخه لم يذكر بجرح أو تعديل، وأبو القاسم ذكر ابن يونس أنه اختلط.\nالتخريج:\nذكر السلمي في \"حقائق التفسير\" [٣٦٣/ أ] ومن طريقه المصنف، وذكره النسفي في \"تفسير القرآن\" ٤/ ٣٤٣، ولم ينسبه.\n(٤) قاله: ابن عباس، ومجاهد، وسفيان:\nابن عباس: أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٨، والطبراني في \"المعجم الكبير\" ١٠/ ٢٤٨ - ٢٥١ (١٠٥٩٧)، وذكره مكي في \"مشكل إعراب القرآن\" (ص ٢٩٨)، ولم ينسبه.\nمجاهد: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٨، والطبري في \"جامع البيان\" ٣٠/ ١١٨، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٨٧.\nسفيان: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١١٨، وذكره مكي في \"مشكل إعراب القرآن\" (ص ٢٩٨)، والواحدي في \"الوسيط\" ٤/ ٤٥٤، ولم ينسباه.\n(٥) حديث صحيح: يرويه عاصم الأحول، عن عبد الله بن سرجس، عن النبي - ﷺ -، وعنه أحد عشر نفسًا.\nرواه أحمد في \"المسند\" ٥/ ٨٢ (٢٠٧٧١)، عن عبد الرزاق، عن معمر. =","vol":"29","page":108},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه أحمد في \"المسند\" ٥/ ٨٢ (٢٠٧٧٢)، وعبد بن حميد كما في \"المنتخب\" (ص ١٨٢) (٥١٠) عن يزيد بن هارون.\nورواه مسلم، كتاب الحج، باب ما يقول إذا ركب إلى سفر الحج (١٣٤٣)، عن حامد بن عمر، عن عبد الواحد.\nورواه مسلم، كتاب الحج، باب ما يقول إذا ركب إلى سفر الحج (١٣٤٣)، وابن ماجه، كتاب الدعاء، باب ما يدعو به الرجل إذا سافر (٣٨٨٨)، وأحمد في \"المسند\" ٥/ ٨٢ (٢٠٧٧٦) عن أبي معاوية.\nورواه ابن ماجه، كتاب الدعاء، باب ما يدعو به الرجل إذا سافر (٣٨٨٨)، من طريق عبد الرحيم بن سليمان.\nورواه النسائي، كتاب الاستعاذة، باب الاستعاذة بدعوى المظلوم ٨/ ٢٧٣، وأبو نعيم في \"دلائل النبوة\" ٣/ ١٤٤ (٣٤٨١) من طريق جرير.\nورواه النسائي أيضًا، الموضع السابق، من طريق بشر بن منصور.\nورواه النسائي في \"عمل اليوم والليلة\" (ص ١٥٨) (٥٠٣)، باب ما يقول إذا أراد السفر، والترمذي، كتاب الدعوات، باب ما يقول إذا خرج مسافرًا (٣٤٣٩)، وعبد بن حميد كما في \"المنتخب\" (ص ١٨٣) (٥١١)، وابن خزيمة في \"صحيحه\" ٤/ ١٣٨ (٢٥٣٣) من طريق حماد بن زيد.\nقال الترمذي: حديث حسن صحيح.\nورواه ابن خزيمة في \"صحيحه\" ٤/ ١٣٨ (٢٥٣٣) من طريق عباد بن عباد.\nورواه النسائي، كتاب الاستعاذة، باب الاستعاذة من الحور بعد الكور ٨/ ٢٧٢، وأحمد في \"المسند\" ٥/ ٨٢ (٢٠٧٧٣)، ٥/ ١٨٢ (٢٠٧٧٦)، والدارمي في \"السنن\" ٢/ ٧٤١ (٢٥٧٢) من طريق شعبة.\nكلهم: معمر، ويزيد، وإسماعيل، وعبد الواحد، وأبو معاوية، وعبد الرحيم، وجرير، وبشر، وحماد، وعباد، وشعبة، عن عا صم الأحول به.\nبلفظ: \"اللهم إني أعوذ بك من وعثاء السفر، وكآبة المنقلب والحور بعد الكور\"، وفي بعضها: بعد الكون، ودعوة المظلوم وسوء المنظر في الأهل والمال. =","vol":"29","page":109},{"text":"وقال ابن عباس - ﵄ -: كنت لا أدري ما معنى يحور حتى سمعت بية تدعو بنية لها تقول: حُوري حُوري أي: ارجعي (١).\nقال الشاعر:\nفما المرء إلا كالشهاب وضوئه ... يحور رمادًا بعد إذ هو ساطع (٢)\nثم قال سبحانه:\n\n<span data-type=\"title\" id=toc-6343>١٥ </span>- ﴿بَلَى﴾ أي: ليس كما ظن، بل يحور إلينا ويبعث (٣) ﴿إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا﴾.\n\n<span data-type=\"title\" id=toc-6344>١٦ </span>- قوله تعالى: ﴿فَلَا أُقْسِمُ بِالشَّفَقِ﴾\nقال مجاهد وغيره: هو النهار كله (٤).\n_________\n= غريب الحديث:\nالحور بعد الكور: أي من النقصان بعد الزيادة. وقيل: من فساد أمورنا بعد صلاحها. وقيل: من الرجوع عن الجماعة بعد أن كنا منهم. وأصله: من نقض العمامة بعد لفها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٤٠.\n(١) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٤٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٨، والقرطبي ١٩/ ٢٧١، والنيسابوري في \"غرائب القرآن\" ٦/ ٤٧٠.\n(٢) البيت للبيد في \"ديوانه\" (ص ١١١)، \"لسان العرب\" لابن منظور ٤/ ٢١٧.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ١١٨، والنحاس في \"إعراب القرآن\" ٥/ ١٨٧، والواحدي في \"الوسيط\" ٤/ ٤٥٤، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٥.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٣/ ٣٥٩، والطبري في \"جامع البيان\" ٣٠/ ١١٩، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٥، ولم ينسبه، والسمعاني في \"تفسير القرآن\" ٦/ ١٩١، والماوردي في \"النكت والعيون\" ٦/ ٢٣٧.","vol":"29","page":110},{"text":"وقال عكرمة: ما بقي من النهار (١).\nوقال ابن عباس - ﵄ - وأكثر الناس: هو الحمرة التي تبقى في الأفق بعد غروب الشمس، وبغيبوبته يتعلق (٢) أول وقت العشاء الآخرة (٣). وإليه ذهب من الصحابة: ابن مسعود (٤)، وابن الزبير (٥)، وعمر (٦)، وابنه (٧)، وعبادة بن الصامت (٨)، وشداد بن أوس (٩)، وأنس بن\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٥، وابن الجوزي في \"زاد المسير\" ٩/ ٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٤. يدل على صحته قوله تعالى: ﴿وَاللَّيْلِ وَمَا وَسَقَ﴾ كقوله تعالى: ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢)﴾.\n(٢) في (س): وبغيبوبته يكون.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥١، والطبري في \"جامع البيان\" ٣٠/ ١١٩، والزجاج في \"معاني القرآن\" ٥/ ٣٠٥، والواحدي في \"الوسيط\" ٤/ ٤٥٤، كلهم دون نسبة، والماوردي في \"النكت والعيون\" ٦/ ٢٣٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٥.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٦٦، والقرطبي ١٩/ ٢٧٣.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣.\n(٦) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣.\n(٧) أخرجه عبد الرزاق، وابن أبي شيبة، وابن المنذر، وعبد بن حميد، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٩، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٩١، والقرطبي في \"تفسير القرآن\" ١٩/ ٢٧٣.\n(٨) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣، وابن كثير في \"تفسير القرآن\" ١٤/ ٢٩٥.\n(٩) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٩٥.","vol":"29","page":111},{"text":"مالك (١)، وأبو قتادة الأنصاري (٢)، وأبو هريرة (٣)، وجابر بن عبد الله (٤)، - ﵃ -.\nومن التابعين: سعيد بن جبير (٥)، وسعيد بن المسيب (٦)، وطاوس (٧)، وعبد الله بن دينار (٨)، ومكحول (٩).\nومن الفقهاء: مالك، والأوزاعي، والشافعي، وأبو يوسف، وأبو ثور، وأبو عبيد، وأحمد، وإسحاق ﵏ (١٠).\nوقال قوم: هو البياض (١١).\n_________\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣.\n(٢) التخريج السابق.\n(٣) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣، وابن كثير في \"تفسير القرآن العظيم\" ٤/ ٤٨٩.\n(٤) ذكره ابن الجوزي، والقرطبي، السابق.\n(٥) التخريج السابق.\n(٦) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٩١، وابن الجوزي في \"زاد المسير\" ٩/ ٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣.\n(٧) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٦٦، والقرطبي ١٩/ ٢٧٣.\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣.\n(٩) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٩، وذكره ابن الجوزي في \"زاد المسير\" ٩/ ٦٦، وابن كثير في \"تفسير القرآن العظيم\" ٤/ ٤٨٩.\n(١٠) انظر \"زاد المسير\" لابن الجوزي ٩/ ٦٦، و\"الجامع لأحكام القرآن\" ١٩/ ٢٧٣، و\"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٩٥.\n(١١) قاله أبو هريرة:\nذكره الفراء في \"معاني القرآن\" ٣/ ٢٥١ ولم ينسبه، وأخرجه عبد الرزاق في =","vol":"29","page":112},{"text":"وإليه ذهب عمر بن عبد العزيز (١)، وأبو حنيفة (٢) رحمة الله عليهم أجمعين.\nوالاختيار: القول الأول؛ لإجماع العبادلة عليه (٣)، ولأن الشواهد في كلام العرب وأشعارهم يشهد له (٤) (٥).\nقال الفراء: سمعت بعض العرب يقول لثوبٍ أحمر: كأنه الشفق (٦).\nوقال الشاعر: أحمر اللون كمحمر الشفق (٧).\n_________\n= \"تفسير القرآن\" ٢/ ٣٥٩، وذكره السمعاني في \"تفسير القرآن\" ٦/ ١٩١، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٥ ولم ينسبه.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٩، وذكره الجصاص في \"أحكام القرآن\" ٥/ ٣٧١، والسمعاني في \"تفسير القرآن\" ٦/ ١٩١، وابن عطية في \"المحرر الوجيز\" ٥/ ٥٤٨.\n(٢) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٤٣، والرازي في \"مفاتيح الغيب\" ٣٠/ ١٠٨، والخازن في \"لباب التأويل\" ٤/ ٤٠٩، والقرطبي ١٩/ ٢٧٣.\n(٣) العبادلة هم: عبد الله بن العباس، وعبد الله بن مسعود، وعبد الله بن الزبير، وعبد الله بن عمر.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣.\n(٥) قال الطبري في \"جامع البيان\" ٣٠/ ١١٩ مرجحًا: والصواب من القول في ذلك عندي: أن يقال: إن الله أقسم بالنهار مدبرًا، والليل مقبلًا، وأما الشفق الذي تحل به صلاة العشاء فإنه للحمرة عندنا للعلة التي بيناها في كتابنا كتاب الصلاة.\n(٦) في \"معاني القرآن\" ٣/ ٢٥١، وذكره الواحدي في \"الوسيط\" ٤/ ٤٥٤، والسمعاني في \"تفسير القرآن\" ٦/ ١٩١، وابن الجوزي في \"زاد المسير\" ٩/ ٦٦.\n(٧) لم يتبين لي من هو قائله، وقد ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣، والشوكاني في \"فتح القدير\" ٥/ ٤٧٣، وفيه: كحمرة الشفق.","vol":"29","page":113},{"text":"وقال آخر:\nقُم يا غلام أعني غير مُحتشم ... على الزمان بكأس حشوها شفق (١)\nويقال للمغرة: الشفق (٢).\nوزعم الحكماء أن البياض لا يغيب أصلًا (٣).\nقال الخليل بن أحمد (٤): صعدت منارة الإسكندرية (٥) فرمقت البياض، فرأيته يتردد من أفق إلى أفق ولم أره يغيب، والله أعلم بالصواب.\n\n<span data-type=\"title\" id=toc-6345>١٧ </span>- ﴿وَاللَّيْلِ وَمَا وَسَقَ (١٧)﴾\nأي: جمع وحمل (٦)،\n_________\n(١) لم يتبين لي من هو قائله، وقد استشهد به القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣، والشوكاني في \"فتح القدير\" ٥/ ٤٧٣.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٣٦.\nالحكمة: علم يبحث فيه عن حقائق الأشياء على ما هي عليه في الوجود بقدر الطاقة البشرية.\nانظر: \"التعريفات\" للجرجاني (ص ١٢٣).\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٣.\n(٥) في الأصل: إسكندرية، وما أثبته من (س).\n(٦) قاله ابن عباس، وابن جبير، ومجاهد، والحسن، وقتادة، وابن زيد: ابن عباس: أخرجه أبو عبيد في \"فضائل القرآن\" (ص ٣٤٣)، وابن أبي شيبة في =","vol":"29","page":114},{"text":"يقال: وسقته أسقُه وسقا (١). ومنه قيل للطعام المجتمع الكثير: وسق، وهو ستون صاعًا، وطعام موسق أي: مجموع في غرارة ووعاء (٢).\nوقال مجاهد برواية ابن أبي نجيح: وما آوى فيه من دابة (٣).\nوروى منصور عنه: وما لف وأظلم عليه ودخل فيه (٤).\nوقال عكرمة: وما جمع فيه من دوابه، وعقاربه، وحيّاته، وظلمته (٥).\n_________\n= \"المصنف\" ٣/ ١٣٤ - ١٣٥ (٦٣٢٦)، والطبري في \"جامع البيان\" ٣٠/ ١١٩، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٩.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٨، والطبري في \"جامع البيان\" ٣٠/ ١١٩.\nابن جبير: ومجاهد والحسن وابن زيد: أخرجهم الطبري في \"جامع البيان\" ٣٠/ ١١٩.\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١١٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٥، وابن منظور في \"لسان العرب\" ١٠/ ٣٧٩.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ١١٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٨، والرازي في \"مفاتيح الغيب\" ٣٠/ ١٠٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٥، وابن منظور في \"لسان العرب\" ١٠/ ٣٧٨ - ٣٧٩.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢٠، وذكره الزمخشري في \"الكشاف\" ٦/ ٣٤٤ ولم ينسبه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢٠ - ١٢١، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٧٥.\n(٥) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٩، وذكره الزمخشري في \"الكشاف\" ٦/ ٣٤٤، ولم ينسبه.","vol":"29","page":115},{"text":"وقال الضحاك (١)، ومقاتل (٢): وما ساق من ظلمه، فإذا كان الليل ذهب كل شيء إلى مأواه.\nوقال الأستاذ أبو القاسم ابن حبيب (٣): يشبه أن يكون على هذا القول من المقلوب؛ لأن أصله ساق يسوق (٤).\nوقال يمان: حمل من الظلمة (٥).\nوقال ابن حيان: أقبل من ظلمة أو كوكب (٦).\nوقال سعيد بن جبير: وما عمل فيه (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٧، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٩٦.\n(٢) في \"تفسيره\" ٤/ ٦٣٩، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٧، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٢٩٦، كلاهما عن عكرمة.\n(٣) الحبيبي، قيل: كذبه الحاكم.\n(٤) الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nالقول لم أجده.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٥، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٣٧، والشوكاني في \"فتح القدير\" ٥/ ٤٧٣.\n(٦) والقول ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٧٥، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٣٧.\n(٧) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٩، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٥، والرازي في \"مفاتيح الغيب\" ٣٠/ ١٠٩، والقرطبي ١٩/ ٢٧٥.","vol":"29","page":116},{"text":"وروى ابن أبي مليكة وابن جبير، عن ابن عباس - ﵄ -: وما جمع (١)، قال: ألم تسمع قول الشاعر:\nإن لنا قلائصًا حقائقا ... مستوسقات لو يجدن سائقا (٢) (٣)\n\n<span data-type=\"title\" id=toc-6346>١٨ </span>- ﴿وَالْقَمَرِ إِذَا اتَّسَقَ (١٨)﴾ أي: اجتمع، واستوى، وتم نوره (٤).\nوقال قتادة: إذا استدار (٥).\nوقيل: سار (٦).\nوقال مُرّة الهمداني: ارتفع، وهو في الأيام البيض (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢١.\n(٢) البيت للعجاج في ملحق ديوانه (ص ٤٠٦)، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٥، \"لسان العرب\" لابن منظور ١٠/ ٣٨٠.\n(٣) في (س): سابقًا.\n(٤) قاله: ابن عباس، وابن جبير، ومجاهد، والضحاك، وعكرمة، والحسن، وقتادة، وابن زبد: ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٤٩ لعبد بن حميد، وابن أبي حاتم وابن الأنباري في \"الوقف والابتداء\" أيضًا، والطبراني.\nوقول ابن جبير، ومجاهد، والضحاك، وعكرمة، والحسن، وقتادة، وابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢١ - ١٢٢.\n(٥) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٨، والطبري في \"جامع البيان\" ٣٠/ ١٢٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٤٩ لعبد بن حميد، وابن المنذر أيضًا، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٧٥.\n(٦) لم أجده.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٧٥ بنحوه، ولم ينسبه.","vol":"29","page":117},{"text":"ويقال: اتسق الشيء؛ إذا تتابع. واستوسقت الإبل إذا اجتمعت وانضمت (١)، وهو افتعل من الوسق (٢).\n\n<span data-type=\"title\" id=toc-6347>١٩ </span>- ﴿لَتَرْكَبُنَّ﴾ قرأ أهل مكة، والكوفة إلا عاصمًا بفتح الباء (٣).\nوهي قراءة عمر بن الخطاب (٤)، وابن مسعود (٥)، وأصحابه (٦)، وابن عباس (٧)، وأبي العالية (٨) - ﵃ -.\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٦، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٣٧، والشوكاني في \"فتح القدير\" ٥/ ٤٧٤.\n(٢) ذكره الجوهري في \"الصحاح\" ٤/ ١٥٦٦، والزمخشري في \"أساس البلاغة\" (ص ٦٧٥)، وابن منظور في \"لسان العرب\" ١٠/ ٣٨٥.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٩٧٧)، \"المبسوط فى القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٠)، \"التذكرة\" لابن غلبون ٢/ ٦٢١، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٧.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٢٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٨، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٠، والسمين الحلبي في \"الدر المصون\" ١٠/ ٧٣٨.\n(٥) أخرجه عبد بن حميد، وابن المنذر، والحاكم في الكنى، وابن منده في \"غرائب شعبة\"، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٠، والطبراني في \"المعجم الكبير\" ١٠/ ٩٥ (١٠٥٦٨) بإسناد ضعيف.\n(٦) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٢٢: إبراهيم النخعي، وعلقمة بن قيس، والأسود بن يزيد وغيرهم.\n(٧) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥١، والطبري في \"جامع البيان\" ٣٠/ ١٢٢، والنحاس في \"إعراب القرآن\" ٥/ ١٨٨، وأخرجه الواحدي في \"الوسيط\" ٤/ ٤٥٥.\n(٨) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٠، وذكره ابن عطية =","vol":"29","page":118},{"text":"وقالوا يعني: (لتركبَن) يا محمد سماء بعد سماء، ودرجة بعد درجة، ورتبة بعد رتبة (١).\nوقيل: أراد به السماء تتغير لونًا بعد لون فتصير تارة كالدهان، وتارة كالمهل، وتشقق بالغمام مرة (٢)، وتطوى أخرى (٣).\nوقرأ الآخرون بضمه (٤)، واختاره أبو عبيد قال: لأن المعني\n_________\n= في \"المحرر الوجيز\" ٥/ ٤٥٨، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٦.\n(١) قاله: ابن مسعود، ومجاهد، والشعبي، ومسروق:\nابن مسعود: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٥٠ لعبد بن حميد، وابن المنذر، وابن مردويه، والحاكم في \"الكنى\"، وابن منده في \"غرائب شعبة\" أيضًا، والطبراني.\nمجاهد: ذكره الواحدي في \"الوسيط\" ٤/ ٤٥٥.\nالشعبي: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢٤، وذكره الواحدي في \"الوسيط\" ٤/ ٤٥٥.\nمسروق: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢٤.\n(٢) في (س): بالغمام تارة.\n(٣) قاله ابن مسعود: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٩، والطبري في \"جامع البيان\" ٣٠/ ١٢٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٥٠ لعبد بن حميد، وابن المنذر أيضًا، والبيهقي.\n(٤) منهم: نافع، وابن عامر، وأبو عمرو، وعاصم.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٧)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٠)، \"التذكرة\" لابن غلبون ٢/ ٦٢١، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٧ - ٣٦٨، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٥٥.","vol":"29","page":119},{"text":"بالناس أشبه منه بالنبي، إنما ذكر قبل الآية من يؤتى منهم كتابه بيمينه وشماله (١). ثم قال بعدها:\n\n<span data-type=\"title\" id=toc-6348>٢٠ </span>- ﴿فَمَا لَهُمْ لَا يُؤْمِنُونَ (٢٠)﴾\nوذكر ركوبهم طبقًا بعد طبق بينهما.\nواختلف المفسرون في معنى الآية: فقال أكثرهم: حالًا بعد حال، وأمرًا بعد أمر في (٢) مواقف القيامة (٣)، عن محمد بن مروان،\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" ١٩/ ٢٦٧، \"فتح القدير\" للشوكاني ٥/ ٤٧٤.\n(٢) في (س): وهو في.\n(٣) قاله: عمر بن الخطاب، وابن عباس، وابن مسعود، وابن جبير، ومجاهد، والضحاك، وعكرمة، والحسن، وقتادة:\nعمر بن الخطاب: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٩.\nابن عباس: أخرجه البخاري، كتاب التفسير، باب ﴿لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ (١٩)﴾ (٤٩٤٠)، والطبري في \"جامع البيان\" ٣٠/ ١٢٣، وأبو عبيد في \"القراءات\"، وسعيد بن منصور، وابن منيع، وعبد بن حميد، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٩.\nابن مسعود: أخرجه البزار في \"البحر الزخار\" ٥/ ٤٠ (١٦٥٢) بإسناد ضعيف.\nابن جبير: والضحاك وعكرمة والحسن: أخرجهم الطبري في \"جامع البيان\" ٣٠/ ١٢٣.\nمجاهد: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٤٩، والطبري في \"جامع البيان\" ٣٠/ ١٢٣.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٥٩، وعبد بن حميد كما في \"المنتخب\" ٦/ ٥٥٠، والطبري في \"جامع البيان\" ٣٠/ ١٢٣.\nالشعبي: أخرجه عبد بن حميد، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٠.","vol":"29","page":120},{"text":"عن (١) الكلبي.\nوروى حيَّان عنه: مَرَّة يعرفون، ومرة يجهلون (٢).\nومقاتل: يعني الموت ثم الحياة ثم الموت ثم الحياة (٣).\nوقال عطاء: مرة فقرًا، ومرة غنًى (٤).\nوروى عمرو بن دينار، عن ابن عباس: الشدائد والأهوال: الموت ثم البعث ثم العرض (٥).\nوالعرب تقول لمن وقع في أمر شديد: وقع في بنات طبق، وفي إحدى بنات طبق (٦).\nوقال أبو عبيدة: لتركبن سنن من كان قبلكم وأحوالهم (٧).\nوقال عكرمة: حالا بعد حال، رضيع، ثم فطيم، ثم غلام، ثم\n_________\n(١) ساقطة من الأصل، والمثبت من (س).\n(٢) والقول لم أجده.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٦، \"اللباب\" لابن عادل الدمشقي ٢٠/ ٢٣٨.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٢٧٦.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٢، والسمعاني في \"تفسير القرآن\" ٦/ ١٩٢، ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٣٨ عن جا بر مرفوعًا، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٨.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٢، والطبري في \"جامع البيان\" ٣٠/ ١٥٢، والزمخشري في \"أساس البلاغة\" (ص ٣٨٣)، وابن منظور في \"لسان العرب\" ١٠/ ٢١١.\n(٧) في \"مجاز القرآن\" ٢/ ٢٩٢، وذكره البغوي في \"معالم التنزيل\" ٨/ ٢٣٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٩، وابن الجوزي في \"زاد المسير\" ٩/ ٦٨.","vol":"29","page":121},{"text":"شاب، ثم شيخ (١) (٢).\nقالت الحكماء: يشتمل الإنسان من كونه نطفة إلى أن يهرم ويموت على سبعة وثلاثين حالًا، وسبعة وثلاثين اسمًا.\nنطفة، ثم علقة، ثم مضغة، ثم عظامًا، ثم خلقًا آخر، ثم جنينًا، ثم وليدًا، ثم رضيعًا، ثم فطيمًا، ثم يافعًا، ثم ناشئًا، ثم مُترعرعًا، ثم حزوّرًا (٣)، ثم مراهقًا، ثم مُحتلمًا، ثم بالغًا، ثم أمرد، ثم طارًا (٤)، ثم باقلًا (٥)، ثم مُسبطِرًا، ثم مُطرخَّمًا (٦)، ثم مختلطًا، ثم صُمُلا (٧)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٦، وابن الجوزي في \"زاد المسير\" ٩/ ٦٨، والخازن في \"لباب التأويل\" ٤/ ٤٥٩، ولم ينسبه.\n(٢) قال الطبري في \"جامع البيان\" ٣٠/ ١٢٥ مرجحًا: فالصواب من التأويل قول من قال: ﴿لَتَرْكَبُنّ﴾ أنت يا محمد حالًا بعد حال، وأمرًا بعد أمر من الشدائد. والمراد بذلك وإن كان الخطاب إلى رسول الله - ﷺ - موجهًا جميع الناس أنهم يلقون من شداد يوم القيامة وأهواله أحوالًا وإنما قلنا عنى بذلك ما ذكرنا، إن الكلام قبل قوله ﴿لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ (١٩)﴾ جرى بخطاب الجميع وكذلك بعده، وكان أشبه أن يكون ذلك نظير ما قبله وما بعده.\n(٣) حَزَوَّرًا: الغلام إذا احتلم واجتمعت قوته. انظر: \"فقه اللغة\" للثعالبي (ص ٩٥).\n(٤) طارًا: الذي طر شاربه، يعني: ظهر شاربه.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٤٩٩.\n(٥) باقلًا: هو الذي أخضر شاربه وأخذ عذاره يسيل.\nانظر: \"فقه اللغة\" للثعالبي (ص ٩٥).\n(٦) مطرخمًا: هو الشاب الحسن التام.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٣٦٢.\n(٧) صملًا: هو الشديد الخلق. انظر: \"لسان العرب\" لابن منظور ١١/ ٣٨٥.","vol":"29","page":122},{"text":"ثم مُلتحيًا، ثم مُستويًا (١)، ثم مصعرًا، ثم مجتمعًا (٢)، والشباب يجمع ذلك كله، ثم مُلهوزًا، ثم كهلًا (٣)، ثم أشمط (٤)، ثم شيخًا، ثم أشيب (٥)، ثم حوقلًا (٦)، ثم صعتانًا، ثم همًّا (٧)، ثم هَرِمًا (٨)، ثم ميتًا.\nفهذا معنى قوله سبحانه: ﴿لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ (١٩)﴾.\nوالطبق في اللغة: الحال (٩).\n_________\n(١) مستويًا: هو الذي تم شبابه، وذلك إذا تمت ثمان وعشرون سنة.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٤١٤.\n(٢) مجتمعًا: هو الذي اجتمعت لحيته وبلغ غاية شبابه.\nانظر: \"فقه اللغة\" للثعالبي (ص ٩٥).\n(٣) كهلَّا: هو الذي يكون سنه بين الخمسين والستين.\nانظر: \"فقه اللغة\" للثعالبي (ص ٩٥).\n(٤) أشمط: يقال للرجل الذي شاب.\nانظر: \"فقه اللغة\" للثعالبي (ص ٩٦).\n(٥) أشيب: يقال للرجل أول ما يظهر الشيب به.\n\"فقه اللغة\" للثعالبي (ص ٩٥).\n(٦) حوقلًا: هو الذي اعتمد بيديه على خصريه.\nانظر: \"لسان العرب\" لابن منظور ١١/ ١٦٢.\n(٧) هما: الشيخ الكبير البالي. وجمعه أهمام.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٦٢١.\n(٨) الهرم: أقصى الكبر، يقال: هرم، ويهرم، هرمًا، ومهرمًا، وقد أهرمه الله فهو هرم.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٦٠٧.\n(٩) ذكره الجوهري في \"الصحاح\" ٤/ ١٥١٢، والزمخشري في \"أساس البلاغة\" (ص ٣٨٤)، وابن منظور في \"لسان العرب\" ١٠/ ٢١١.","vol":"29","page":123},{"text":"قال الأقرع بن حابس:\nإني امرؤٌ قد حلبت الدهر أشطره ... وساقني طبق منه إلى طبق\nفلست أصبو إلى خل يفارقني ... ولا تقبض أحشائي من الفرق (١)\n[٣٤١٣] وأنشدني أبو القاسم عبد الله بن محمد البابي (٢)، قال: أنشدني أبو سعيد عثمان بن جعفر بن نصر الموصلي (٣)، قال: أنشدنا أبو يعلى أحمد بن علي بن المثنى (٤):\nالصبر أجمل والدنيا مفجعة ... من ذا الذي لم يذق من عيشه رنقا\nإذا صفا لك من مسرورها طبق ... أهدى لك الدهر من مكروهها (٥) طبقا (٦)\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٩، وابن الجوزي في \"زاد المسير\" ٩/ ٦٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٨، وأبو حيان في \"البحر المحيط\" ٨/ ٤٣٧، وفيه الأعرج بن حابس، وكلهم ذكروا البيت الأول فقط، (حلب فلان الدهر أشطره)، أي: خبر ضروبه تشبيهًا بحلب جميع أخلاف الناقة.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٤٠٧.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) أبو يعلى التميمي الموصلي، ثقة.\n(٥) في (س): مسرورها.\n(٦) [٣٤١٣] الحكم على الإسناد:\nالبابي وأبو سعيد، لم أجدهما. =","vol":"29","page":124},{"text":"فقال مكحول في هذِه الآية: في كل عشرين عامًا تحدثون أمرًا لم تكونوا عليه (١). وهذا أدل دليل على حدث العالم، وإثبات الصانع تعالى.\nقالت الحكماء: من كان اليوم على حالة وغدا على حالة أخرى، فليعلم أن تدبيره إلى سواه (٢).\nوقيل لأبي بكر الورَّاق: ما الدليل على أن لهذا العالم صانعًا؟ قال: تحويل الحالات وعجز القوة، وضعف الأركان، وقهر المنية، وفسخ العزيمة (٣).\n[٣٤١٣] وسمعت أبا القاسم الحسن بن محمد بن الحسن المفسر (٤) يقول: سمعت أبا الفضل أحمد بن محمد بن حمدون النسوي (٥) يقول:\n_________\n= التخريج:\nلم أجده عند غير المصنف.\n(١) أخرجه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٩٨، وأبو نعيم في \"حلية الأولياء\" ٥/ ٢٠٩، وذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٧، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٠، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٦٨.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٨، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٤١.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٨، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٤١.\n(٤) الحبيبي، قيل: كذبه الحاكم.\n(٥) في (س): التستري وهو أحمد بن محمد بن حمدون بن بندار الخراساني، =","vol":"29","page":125},{"text":"سمعت أبا عبد الرحمن الأدزياني (١) يقول: دخل أبو الغمر (٢) على محمد بن يزيد العلوي (٣) بطبرستان (٤) عائدًا، فأنشأ يقول:\nإني اعتللتُ ولا كانت بك العلل ... وهكذا الدهر فيه الصاب والعسل\nإن الذي لا تحل الحادثات به ... ولا تغير فيه الله لا الرجل (٥)\nقوله تعالى: ﴿فَمَا لَهُمْ لَا يُؤْمِنُونَ (٢٠)﴾.\n_________\n= الشرمقاني، النسوي أبو الفضل، توفي سنة (٣٦٦ هـ)، سمع من الحسن بن سفيان، ومسدد بن قطن، وابن خزيمة وغيرهم، وحدث عنه: الحاكم، وجماعة، أثنى عليه الحاكم.\nانظر: \"الأنساب\" للسمعاني ٥/ ٤٨٧، \"سير أعلام النبلاء\" للذهبي ١٦/ ٢٨٦.\n(١) لم أجده.\n(٢) لم يتبين لي من هو.\n(٣) لم أجده.\n(٤) طبرستان: الطبر: هو الذي يشقق به الأحطاب وما شاكله بلغة الفرس، واستان: الموضع أو الناحية، كأنه يقول: ناحية الطبر. وهي بلدان واسعة كثيرة يشملها هذا الاسم، وهي بين الري، وقومس، والبحر، وبلاد الديلم، والجبل. وهي كثيرة المياه مهدلة الأشجار كثيرة الفواكه.\nانظر: \"معجم البلدان\" لياقوت ٤/ ١٣، \"معجم ما استعجم\" للبكري ٣/ ٨٨٧.\n(٥) [٣٤١٣] الحكم على الإسناد:\nضعيف، فيه الحبيبي: تكلم فيه الحاكم، وفيه من لم أجده.\nالتخريج:\nلم أجده.","vol":"29","page":126},{"text":"<span data-type=\"title\" id=toc-6349>٢١ </span>- ﴿وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ (٢١)﴾\nلا يخضعون، ولا يستكينون له (١).\nقال الكلبي، ومقاتل: لا يُصلُّون (٢).\n[٣٤١٥] أخبرنا أبو الحسن أحمد بن محمد بن يوسف (٣) بقراءتي عليه، قال: حدثنا أبو حاتم مكي بن عبدان بن محمد (٤) قراءة عليه سنة تسع عشرة وثلاثمائة، قال: حدثنا محمد بن يحيى (٥)، قال: وفيما قرأت على عبد الله بن نافع المدني (٦)، وحدثني مطرف بن عبد الله (٧)، عن مالك بن أنس (٨)، عن عبد الله بن يزيد مولى الأسود بن سفيان (٩) عن أبي سلمة بن عبد الرحمن (١٠) أن أبا هريرة\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٢٥، والنحاس في \"إعراب القرآن\" ٥/ ١٨٨، والزمخشري في \"الكشاف\" ٦/ ٣٤٤، وا بن الجوزي في \"زاد المسير\" ٩/ ٦٩.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٤٥٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٧، والرازي في \"مفاتيح الغيب\" ٣١/ ١١١ - ١١٢، والشوكاني في \"فتح القدير\" ٥/ ٤٧٤.\n(٣) الجرجاني، لم يذكر بجرح أو تعديل.\n(٤) المحدث، الثقة المتقن.\n(٥) الذهلي، ثقة حافظ جليل.\n(٦) أبو محمد المخزومي، ثقة صحيح الكتاب، في حفظه لين.\n(٧) أبو مصعب المدني، ثقة لم يصب ابن عدي في تضعيفه.\n(٨) إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(٩) أبو عبد الرحمن المخزومي، ثقة، من شيوخ مالك.\n(١٠) ابن عوف القرشي، ثقة مكثر.","vol":"29","page":127},{"text":"- ﵁ - قرأ: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ فسجد فيها، فلما انصرف أخبرهم أن رسول الله - ﷺ - سجد فيها (١).\n_________\n(١) [٣٤١٥] الحكم على الإسناد:\nرجاله ثقات خلا شيخ المصنف لم يذكر بجرح أو تعديل، والحديث صحيح.\nالتخريج:\nالحديث يرويه أبو سلمة بن عبد الرحمن، عن أبي هريرة به. ورواه عنه خمسة: الأول: مالك بن أنس: رواه مالك في \"الموطأ\" ١/ ١٠١ (٢٥٩)، كتاب القرآن، باب ما جاء في سجود التلاوة، وعنه يرويه المصنف من طريق مطرف، وأحمد في \"المسند\" ٢/ ٥٢٩ (١٠٨٤٥)، والطحاوي في \"شرح مشكل الآثار\" ٩/ ٢٤١ (٣٦٠٧، ٣٦٠٦، ٣٦٠٨)، ومسلم، كتاب المساجد، باب سجود التلاوة، والنسائي في الآفتتاح، باب سجود التلاوة ٢/ ٤٤٩ (٩٦٠)، وأبو عوانة في \"المسند\" ١/ ٥٢٤ (١٩٥٨)، والبيهقي في \"السنن الكبرى\" ٢/ ٤٤٧ (٣٧١٧).\nورواه النسائي في \"السنن الكبرى\" ١/ ٣٣٢ (١٠٣٣)، من طريق سعيد بن مالك.\nورواه أحمد في \"المسند\" ٢/ ٤٨٧ (١٠٣١٤) عن عبد الرحمن بن مالك.\nكلهم: سعيد بن مالك، ومالك، وعبد الرحمن بن مالك، عن عبد الله بن يزيد.\nالثاني: يحيى بن أبي كثير:\nرواه أحمد في \"المسند\" ٢/ ٤١٣ (٩٣٤٨)، من طريق همام.\nورواه الطيالسي في \"المسند\" (ص ٣٠٧) (٢٣٤٠)، وعنه الطحاوي في \"شرح مشكل الآثار\" ٩/ ٢٤٠ (٣٦٠٤).\nورواه أحمد في \"المسند\" ٢/ ٤٣٤ (٩٦٠٧)، عن يحيى بن سعيد، والبخاري، كتاب سجود القرآن، باب سجدة إذا السماء (١٠٧٤)، عن مسلم بن معاذ، وفضالة.\nورواه أحمد في \"المسند\" ٢/ ٤٦٦ (١٠٠١٩)، عن عبد الرحمن بن مهدي، ومسلم، كتاب المساجد، باب، من طريق ابن أبي عدي (٥٧٨).\nورواه الطحاوي في \"شرح مشكل الآثار\" ٩/ ٢٤٠ (٣٦٠٤) عن روح، والبيهقي في \"السنن الكبرى\" ٢/ ٤٤٧ (٣٧١٨)، وابن عبد البر في \"التمهيد\" ١٩/ ١٢٥ من =","vol":"29","page":128},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= طريق عبد الله بن بكر، ومسلم، كتاب المساجد، باب سجود التلاوة (٥٧٨)، والواحدي في \"الوسيط\" ٤/ ٤٥٦، والدارمي في \"السنن\" (١٥١٠)، والطحاوي في \"شرح مشكل الآثار\" ٩/ ٢٤٠ (٣٦٠٥) من طريق الأوزاعي.\nثمانيتهم: الطيالسي، ويحيى بن سعيد، ومسلم، وابن مهدي، وابن أبي عدي، وعبد الله بن بكر، والأوزاعي، وفضالة، عن هشام الدستوائي.\nكلاهما: همام، وهشام، عن يحيى بن أبي كثير.\nالثالث: يزيد بن عبد الله بن الهاد:\nرواه الطحاوي في \"شرح مشكل الآثار\" ٩/ ٢٤٢ (٣٦١٠)، وابن عبد البر في \"التمهيد\" ١٩/ ١٢٤ من طريق الليث بن سعد.\nورواه الطحاوي في \"شرح مشكل الآثار\" ٩/ ٢٤٢ (٣٦١١) من طريق الدراوردي.\nكلاهما: الليث، والدراوردي، عن يزيد به.\nالرابع: محمد بن عمرو بن علقمة:\nرواه أحمد في \"المسند\" ٢/ ٤٩٩ (٩٨٠٣)، والدارمي في \"السنن\" (١٥٠٩)، عن يزيد بن هارون.\nورواه أبو يعلى في \"المسند\" ١٠/ ٣٥٨ (٥٩٥٠) من طريق خالد بن عبد الله.\nورواه الطحاوي في \"شرح المشكل\" ٩/ ٢٤٠ (٣٦٠٩) من طريق يحيى بن سعيد.\nثلاثتهم: يزيد، وخالد، ويحيى، عن محمد بن عمرو به.\nالخامس: عمر بن عبد العزيز:\nرواه أحمد في \"المسند\" ٢/ ٤٥٤ (٩٨٥٩)، والنسائي ٢/ ٥٠٠ (٩٦١)، كتاب الصلاة، وفي \"السنن الكبرى\" ١/ ٣٣٢ (١٠٣٤) من طريق عبد العزيز بن عياش، عن عمر به.\nوتابع أبا سلمة عليه نعيم المجمر.\nرواه أحمد في \"المسند\" ١٥/ ٥١٦ (٩٨٧٠)، وابن خزيمة في \"صحيحه\" ١/ ٢٨٠ (٩٥٥) من طريق الليث، عن بكير بن عبد الله، عن نعيم بن أبي عبد الله المجمر. كلاهما: أبو سلمة، ونعيم، عن أبي هريرة به.","vol":"29","page":129},{"text":"[٣٤١٦] وأخبرنا أبو سعيد عبد الرحمن بن أحمد بن عبد الله بن نوح (١) قراءة عليه سنة ست وثمانين وثلاثمائة، قال: أخبرنا أبو العباس السراج (٢) قال: أخبرنا قتيبة (٣)، عن الليث (٤)، عن بُكير (٥)، عن نعيم ابن عبد الله المجمر (٦)، قال: صلَّيت مع أبي هريرة - ﵁ - فوق هذا المسجد، فقرأ: ﴿إِذَا السَّمَاءُ انْشَقَّتْ (١)﴾ فسجد فيها، وقال: رأيت رسول الله - ﷺ - سجد فيها (٧).\n_________\n(١) لم أجده.\n(٢) محمد بن إسحاق بن إبراهيم، إمام حافظ، ثقة.\n(٣) ابن سعيد بن جميل، ثقة ثبت.\n(٤) ابن سعد، الإمام الثقة الثبت.\n(٥) في الأصل: بكر، وهي ساقطة من (س)، وما أثبته من كتب التراجم والرجال، وهو ابن عبد الله الأشج ثقة.\n(٦) أبو عبد الله المدني، ثقة.\n(٧) [٣٤١٦] الحكم على الإسناد:\nرجاله ثقات خلا ابن نوح لم أجده. والحديث صحيح.\nالتخريج:\nالحديث مداره على الليث بن سعد، عن بكير بن عبد الله، عن نعيم المجمر، عن أبي هريرة به، ولرويه عن الليث ثلاثة:\n١ - قتيبة:\nرواه المصنف من طريق ابن نوح، عن أبي العباس السراج، عن قتيبة به.\n٢ - حجاج:\nرواه أحمد في \"المسند\" ٢/ ٤٥١ (٩٨٣٠)، عن حجاج، وإسناده صحيح على شرط الشيخين كما قال محققه.\n٣ - شعيب: =","vol":"29","page":130},{"text":"<span data-type=\"title\" id=toc-6350>٢٢ </span>- ﴿بَلِ الَّذِينَ كَفَرُوا يُكَذِّبُونَ (٢٢)﴾\n\n<span data-type=\"title\" id=toc-6351>٢٣ </span>- ﴿وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ (٢٣)﴾ قال مجاهد: يكتمون (١).\nوقال قتادة: يوعون في صدورهم (٢).\nوقال ابن زيد: يجمعون من الأعمال الصالحة والسيئة (٣).\n\n<span data-type=\"title\" id=toc-6352>٢٤ </span>- ﴿فَبَشِّرْهُمْ﴾ أخبرهم (٤) ﴿بِعَذَابٍ أَلِيمٍ﴾.\n\n<span data-type=\"title\" id=toc-6353>٢٥ </span>- ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (٢٥)﴾.\n_________\n= رواه الطحاوي في \"شرح مشكل الآثار\" ٩/ ٢٣٧ (٣٥٩٩)، وابن خزيمة في \"صحيحه\" ١/ ٢٨٠ (٥٥٩)، باب السجود في إذا السماء، عن الربيع بن سليمان المرادي، عن شعيب به.\nثلاثتهم: قتيبة، وحجاج، وشعيب، عن الليث به.\nقلت: وهو حديث صحيح كما قرره الشيخ الأرناؤوط في تحقيقه لـ \"المسند\".\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢٦، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٩، والواحدي في \"الوسيط\" ٤/ ٤٥٦، والسمعاني في \"تفسير القرآن العظيم\" ٦/ ١٩٣، ولم ينسباه، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٧.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٠، والطبري في \"جامع البيان\" ٣٠/ ١٢٦، وذكره الواحدي في \"الوسيط\" ٤/ ٤٥٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٧٧، ولم ينسبه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢٦، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٥٩، ولم ينسبه، والزمخشري في \"الكشاف\" ٦/ ٣٤٥.\n(٤) ذكره الواحدي في \"الوجيز\" ٢/ ١١٨٨، وابن الجوزي في \"زاد المسير\" ٩/ ٦٩، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٠٠، والبقاعي في \"مقاصد النظر\" ٨/ ٣٧٤.","vol":"29","page":131},{"text":"غير منقوص، ولا مقطوع (١).\n_________\n(١) قال ابن عباس، والسدي: ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٢٦، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٦ ولم ينسبه، وابن فورك [٢١٠/ب].\nالسدي: ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٣٩، والزجاج في \"معاني القرآن\" ٥/ ٣٠٦، والواحدي في \"الوسيط\" ٤/ ٤٥٦، ولم ينسباه.","vol":"29","page":132},{"text":"<span data-type=\"title\" id=toc-6354>٨٥ - سُورَة البروج</span>","vol":"29","page":133},{"text":"سورة البروج\nمكية (١)، وهي أربعمائة وخمسة وستون حرفًا (٢)، ومائة وتسع كلمات، واثنان وعشرون آية.\n[٣٤١٧] أخبرنا محمد بن القاسم (٣)، قال: حدثنا إسماعيل بن نُجيد (٤)، قال: حدثنا محمد بن إبراهيم بن سعيد (٥)، قال: حدثنا سعيد بن حفص (٦)، قال: قرأت على معقل بن عبيد الله (٧)، عن عكرمة (٨)، عن سعيد بن جبير (٩)، عن ابن عباس - ﵄ -، عن أُبيّ بن\n_________\n(١) قاله ابن عباس: أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣، وابن مردويه كما في \"الدر المنثور\" للسيوطى ٦/ ٥٥١ عن ابن عباس قال: نزلت ﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (١)﴾ بمكة.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٠، والبقاعي في \"مصاعد النظر\" ٣/ ١٧٥ الإجماع على مكيتها.\n(٢) في (س): وثلاثون حرفًا.\n(٣) أبو الحسن الفلوسي، لم يذكر بجرح أو تعديل.\n(٤) أبو عمرو النيسابوري الصوفي، قال ابن الجوزي: كان ثقة.\n(٥) أبو عبد الله البوشنجي، ثقة حافظ.\n(٦) أبو عمرو الحراني، صدوق تغير في آخر عمره.\n(٧) الجزري صدوق يخطئ.\n(٨) ابن خالد، ثقة.\n(٩) ثقة ثبت فقيه.","vol":"29","page":135},{"text":"كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة (١): ﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ﴾ أعطاه الله تعالى من الأجر بعدد كل يوم جمعة وكل يوم عرفة تكون في دار الدنيا عشر حسنات\" (٢).\n_________\n(١) ساقطة من الأصل، والمثبت من (س).\nانظر: \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٨٦.\n(٢) [٣٤١٧] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وسعيد بن حفص تغير في آخر عمره، ومعقل صدوق يخطئ.\nالتخريج:\nالحديث باطل كما سبق بسطه.","vol":"29","page":136},{"text":"قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6355>١ </span>- ﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (١) وَالْيَوْمِ الْمَوْعُودِ <span data-type=\"title\" id=toc-6356>(٢) </span>وَشَاهِدٍ وَمَشْهُودٍ <span data-type=\"title\" id=toc-6357>(٣)﴾ </span>(١).\n[٣٤١٨] أخبرنا أبو [محمد] عبد الله بن الطيب (٢)، قال: أخبرنا أبو سعيد عمرو بن محمد بن منصور (٣)، قال: حدثنا أبو بكر محمد (٤) ابن سليمان بن الحارث، قال: حدثنا عبيد الله (٥) بن موسى (٦) [ح].\n[٣٤١٩] وحدثنا ابن فنجويه (٧)، قال: حدثنا أحمد بن حمدان (٨)، قال: حدثنا إبراهيم بن سهلويه (٩)، قال: حدثنا محمد بن الصَّبَّاح (١٠)، قال: أخبرنا مروان بن معاوية (١١)، قالا: أخبرنا موسى بن عبيدة\n_________\n(١) ﴿وَشَاهِدٍ وَمَشْهُودٍ (٣)﴾ مراد بهما النوع، فالشاهد: الرائي أو المخبر بحق لإلزام منكره، والمشهود: المرئي، أو المشهود عليه بحق. وحذف متعلق الوصفين لدلالة الكلام عليه.\nانظر: \"التحرير والتنوير\" لابن عاشور ٢٠/ ٢٣٨.\n(٢) لم أجده.\n(٣) أبو سعيد النيسابوري، ثقة عدل.\n(٤) ساقطة من الأصل، والمثبت من (س)، وهو أبو بكر الواسطي، الباغندي، لا بأس به.\n(٥) في الأصل، (س): عبد الله، والمثبت من كتب التراجم والرجال.\n(٦) ابن أبي المختار باذام، ثقة كان يتشيع.\n(٧) ثقة صدوق، كثير الرواية للمناكير.\n(٨) أبو بكر القطيعي، ثقة.\n(٩) لم أجده.\n(١٠) ابن سفيان الجرجرائي، صدوق.\n(١١) أبو عبد الله الكوفي، ثقة حافظ، وكان يدلس أسماء الشيوخ.","vol":"29","page":137},{"text":"الرّبذي (١)، عن أيوب بن خالد الأنصاري (٢)، عن عبد الله بن رافع (٣)، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"اليوم الموعود: يوم القيامة، والمشهود: يوم عرفة، والشاهد: يوم الجمعة، ما طلعت الشمس ولا غربت على يوم أفضل من يوم الجمعة، فيه ساعة لا يوافقها عبد مؤمن يدعو الله تعالى فيها بخير إلا استجاب الله له، ولا يستعيذه من سوء إلا أعاذه منه\" (٤).\n_________\n(١) أبو عبد العزيز الربذي، ضعيف.\n(٢) أيوب بن خالد بن صفوان بن أوس بن جابر الأنصاري البخاري المداني، روى عن أبيه وعبد الله بن رافع وجابر بن عبد الله، وعنه إسماعيل بن أمية وموسى بن عبيدة، ذكره ابن حبان في \"الثقات\"، وقال ابن جعفر: فيه لين.\nانظر: \"الثقات\" لابن حبان ٤/ ٢٥، \"تقريب التهذيب\" لابن حجر (٦١٥).\n(٣) أبو رافع المدني، مولى أم سلمة، ثقة.\n(٤) [٣٤١١٨ - ١٣٤١٩] الحكم على الإسناد:\nضعيف، فيه موسى الربذي ضعيف، وأيوب بن خالد، فيه لين.\nالتخريج:\nالحديث مداره على موسى بن عبيدة، عن أيوب بن خالد، عن عبد الله بن رافع، عن أبي هريرة به مرفوعًا.\nرواه المصنف من طريق مروان بن معاوية.\nوالترمذي، كتاب التفسير، باب ومن سورة البروج (٣٣٣٩)، من طريق قران بن تمام.\nوالطبري في \"جامع البيان\" ٣٠/ ١٢٨ من طريق وكيع مختصرًا.\nوالواحدي في \"الوسيط\" ٤/ ٤٥٧ من طريق يحيى بن نصر بن حاجب.\nورواه ابن عدي في \"الكامل\" ٢/ ٢١٩، ٨/ ٤٨، والطبراني في \"المعجم الأوسط\" ٢/ ١٨ (١٠٨٧)، من طريق بكار بن عبد الله. =","vol":"29","page":138},{"text":"[٣٤٢٠] وأخبرنا أبو العباس سهل بن محمد بن سعيد (١)، قال: أخبرنا أبو محمد الحسن بن محمد بن حليم (٢)، قال: أخبرنا أبو\n_________\n= قال ابن عدي: وهذا الحديث العهدة فيه على موسى بن عبيدة، ليس على بكار، لأن هذا قد رواه عن موسى جماعة، وإنما روى بكار عن موسى؛ لأن بكار لا يروي إلا عن موسى.\nورواه الطبري في \"جامع البيان\" ٣٠/ ٢٨ من طريق إسحاق الرازي مختصرًا.\nورواه الطبري في \"جامع البيان\" أيضًا ٣٠/ ١٢٨ من طريق عبد الله بن نمير مختصرًا.\nورواه الترمذي، كتاب التفسير، باب ومن سورة البروج (٣٣٣٩)، والبغوي في \"شرح السنة\" ٤/ ٢٠٤، والبيهقي في \"السنن الكبرى\" ٣/ ٢٤٢ (٥٥٦٤)، كتاب الجمعة، والواحدي في \"الوسيط\" ٤/ ٤٥٥ من طريق روح بن عبادة.\nوقال الترمذي: هذا حديث حسن غريب.\nورواه الترمذي أيضًا، كتاب التفسير، باب ومن سورة البروج (٣٣٣٩)، والبغوي في \"شرح السنة\" ٤/ ٢٠٤، وفي \"معالم التنزيل\" ٨/ ٣٨١، وابن أبي هاشم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٠٢ من طريق عبيد الله بن موسى.\nقال الترمذي: هذا حديث لا نعرفه إلا من حديث موسى بن عبيدة، وموسى يضعف في الحديث، ضعفه يحيى بن سعيد وغيره من قبل حفظه. وقد روى شعبة، وسفيان الثوري، وغير واحد من الأئمة، عن موسى بن عبيدة.\nتسعتهم: مروان، وقران، ووكيع، ويحيى، وبكار، وإسحاق، وابن نمير، وروح، وابن موسى، عن موسى بن عبيدة به.\nقلت: والحديث رواه أيضًا: عبد بن حميد، وابن أبي الدنيا في \"الأصول\"، وابن المنذر، وابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٢ عن أبي هريرة به.\nوالحديث وإن كثرت طرقه إلا أن مداره على موسى، وقد علم حاله.\n(١) لم أجده.\n(٢) في (س): حكيم، وهو ابن إبراهيم الحليمي الصائغ، لم يذكر بجرح أو تعديل.","vol":"29","page":139},{"text":"الموجَّه (١)، قال: أخبرنا عبدان (٢)، قال: أخبرنا عبد الوارث (٣)، عن علي بن زيد (٤)، عن يوسف بن مهران (٥)، عن ابن عباس - ﵄ - قال: الشاهد: محمد، والمشهود: يوم القيامة، ثم تلا هذِه الآية: ﴿فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا (٤١)﴾ (٦)، ثم قال: ﴿ذَلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَلِكَ يَوْمٌ مَشْهُودٌ﴾ (٧) (٨).\n_________\n(١) محمد بن عمرو الفزاري إمام في اللغة محدث حافظ.\n(٢) عبد الله بن عثمان بن جبلة، ثقة حافظ.\n(٣) ابن سعيد بن ذكوان، ثقة ثبت.\n(٤) ابن عبد الله بن زهير ضعيف.\n(٥) البصري لين الحديث.\n(٦) النساء: ٤١.\n(٧) هود: ١٠٣.\n(٨) [٣٤٢٠] الحكم على الإسناد:\nضعيف؛ فيه علي بن زيد ضعيف، وابن مهران لين الحديث، وشيخ المصنف لم أجده، وشيخه لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه المصنف من طريق عبد الوارث، والطبري في \"جامع البيان\" ٣٥/ ١٣٠ من طريق شعبة.\nكلاهما: عبد الوارث، وشعبة، عن علي بن زيد، عن يوسف بن مهران البصري. ورواه النسائي في \"السنن الكبرى\" ٦/ ٥١٢ (١١٦٦٣)، من طريق علي بن الحسين بن واقد، عن أبيه، عن يزيد النحوي، عن عكرمة، ورواه البزار كما في \"كشف الأستار\" ٣/ ٧٩ (٢٢٨٣)، من طريق شبيب، عن عكرمة.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٧: ورجاله ثقات.\nكلاهما: يوسف، وعكرمة، عن ابن عباس موقوفًا. =","vol":"29","page":140},{"text":"[٣٤٢١] وأخبرنا ابن فنجويه الحديثي (١)، قال: حدثنا محمد بن الحسن اليقطيني (٢)، قال: أخبرنا أحمد بن عبد الله بن يزيد العقيلي (٣)، قال: حدثنا صفوان بن صالح (٤)، قال: حدثنا الوليد بن مسلم (٥)، قال: حدثنا سعيد بن بشير (٦)، عن قتادة (٧)، عن الحسن (٨)، عن أبي هريرة - ﵁ -، عن النبي - ﷺ - قال: \"شاهد:\n_________\n= ورواه أيضًا: الطبراني في \"المعجم الأوسط\"، وعبد بن حميد، وابن مردويه، وابن عساكر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٣.\nقلت: وله شاهدان:\nالأول: عن الحسين بن علي بن أبي طالب من قوله:\nرواه الطبري في \"جامع البيان\" ٣٠/ ١٣٠، والطبراني في \"المعجم الأوسط\" ٩/ ١٨٢ (٩٤٨٢)، \"المعجم الصغير\" ٢/ ١٣١، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٣، من طريق الحماني، عن عبد الرحمن بن زيد بن أسلم، وهما ضعيفان.\nالثاني: عن سعيد بن المسيب من قوله:\nرواه الطبري في \"جامع البيان\" ٣٠/ ١٣٠ من طريق سفيان، عن عبد الرحمن بن حرملة، عن سعيد به.\n(١) في (س): الحسين بن محمد بن الحسين، وهو ثقة صدوق، كثير الرواية للمناكير.\n(٢) أبو جعفر البزاز، ثقة.\n(٣) الجويري، مستور.\n(٤) ثقة وكان يدلس تدليس التسوية.\n(٥) ثقة، لكنه كثير التدليس والتسوية.\n(٦) ضعيف.\n(٧) أبو الخطاب السدوسي، ثقة ثبت.\n(٨) البصري، ثقة فقيه كان يرسل كثيرًا ويدلس.","vol":"29","page":141},{"text":"يوم عرفة، ومشهود: يوم الجمعة\" (١).\n[٣٤٢٢] وأخبرنا الحسين بن محمد بن الحسين الثقفي (٢)، قال: حدثنا الفضل بن الفضل الكندي (٣)، قال: حدثنا محمد بن عبد الله بن النعمان (٤)، قال: حدثنا أبو طاهر سهل بن عبد الله (٥)، قال: حدثنا عمرو بن سواد بن الأسود (٦)، قال: حدثنا ابن وهب (٧)، عن عمرو ابن الحارث (٨)، عن سعيد بن أبي هلال (٩)، عن زيد بن أيمن (١٠)،\n_________\n(١) [٣٤٢١] الحكم على الإسناد:\nضعيف. فيه سعيد بن بشير: ضعيف، والعقيلي مستور.\nالتخريج:\nذكره الزمخشري في \"الكشاف\" ٦/ ٣٤٦ ولم ينسبه.\n(٢) ثقة صدوق، كثير الرواية للمناكير.\n(٣) صدوق.\n(٤) لم أجده.\n(٥) أبو طاهر سهل بن عبد الله بن القرخان الأصبهاني، ارتحل وأخذ عن سليمان بن ثبت شرحبيل وطبقته، وعنه محمد بن أحمد بن يزيد الزهري وآخرون مات سنة (٢٧٦ هـ) قال الذهبي: أحد الثقات. انظر: \"سير أعلام النبلاء\" للذهبي ٢٥/ ٣٣٥.\n(٦) عمرو بن سواد بن الأسود بن عمرو العامري، أبو محمد المصري، روى عن ابن وهب والشافعي وأشهب، وعنه: مسلم والنسائي وأبو حاتم وقال عنه: صدوق. قال ابن حجر: ثقة. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٣٧، \"تقريب التهذيب\" لابن حجر (٥٠٤٦).\n(٧) عبد الله بن وهب، ثقة حافظ عابد.\n(٨) أبو أمية المصري، ثقة فقيه حافظ.\n(٩) أبو العلاء المصري، صدوق.\n(١٠) زيد بن أيمن يوري عن عبادة بن نسي وأهل الشام وروى عنه سعيد بن أبي هلال، =","vol":"29","page":142},{"text":"عن عبادة بن نُسيء (١)، عن أبي الدرداء - ﵁ - قال: قال رسول الله: \"أكثروا الصلاة على يوم الجمعة، فإنه يوم مشهود، تشهده الملائكة، إنَّ أحدًا لا يصلي عليَّ إلا عُرضت على صلاته حتى يفرغ منها \"، قال: فقلت: وبعد الموت؟ قال: \"إن الله تعالى حرم على الأرض أن تأكل أجساد الأنبياء ﵈ فنبي الله - ﷺ - حي يرزق\" (٢).\n_________\n= ذكره ابن حبان في \"الثقات\" وقال ابن حجر: مقبول.\nانظر: \"الثقات\" لابن حبان ٦/ ٣١٤، \"تقريب التهذيب\" لابن حجر (٢١١٩).\n(١) كذا، وكتب الناسخ بالهامش: بشير، وهو الكندي، قاضي طبرية، ثقة فاضل.\n(٢) [٣٤٢٢] الحكم على الإسناد:\nضعيف، فيه محمد بن عبد الله بن النعمان، لم أجده، وزيد بن أيمن مقبول، وفيه انقطاع كما سيأتي في التخريج.\nالتخريج:\nمداره على عبد الله بن وهب، عن عمرو بن الحارث، عن سعيد بن أبي هلال، عن زيد بن أيمن به، ويرويه عن ابن وهب ثلاثة:\n١ - عمرو بن سواد:\nرواه ابن ماجه، كتاب الجنائز، باب ذكر وفاته - ﷺ - (١٦٣٧)، والمصنف، من طريق عمرو به.\n٢ - حرملة:\nرواه زاهر الثقفي في \"الثقفيات\" كما في \"جلاء الأفهام\" لابن القيم (ص ١٥٧)، ومن طريقه المزي في \"تهذيب الكمال\" ١٠/ ٢٣ من طريق محمد العسقلاني، عن حرملة به.\n٣ - أحمد بن عبد الرحمن:\nرواه الطبري في \"جامع البيان\" ٣٠/ ١٣١ عنه مختصرًا.\nثلاثتهم: عمرو، وحرملة، وأحمد، عن ابن وهب، عن عمرو، عن سعيد، عن زيد، عن عبادة، عن أبي الدرداء به. =","vol":"29","page":143},{"text":"[٣٤٢٣] وأخبرنا ابن فنجويه (١)، قال: حدثنا أحمد بن جعفر بن حمدان (٢)، قال: حدثنا إبراهيم بن سهلويه (٣)، قال: حدثنا أحمد بن إبراهيم الدورقي (٤)، قال: حدثنا أبو غسَّان مالك بن ضيغم الراسبي (٥) قال: حدثنا أبو سهل المندراني (٦)، عن خبَّاب (٧)، عن رجل (٨) قال: دخلت مسجد المدينة، فإذا أنا برجل يحدث عن\n_________\n= قلت: وقد ذهب المنذري في \"الترغيب والترهيب\" ٢/ ٥٠٣ إلى تجويد إسناده. إلا أن الأقرب ضعفه.\nلأن رواية زيد عن عبادة، ورواية عبادة عن أبي الدرداء منقطعة كما قرره البوصيري في \"مصباح الزجاجة\" ٢/ ٢٩١، ونسبه للبخاري. وهو كذلك في \"جامع التحصيل\" للعلائي (ص ٢٠٦).\nوقد ذكره الشيخ الألباني في \"إرواء الغليل\" ١/ ٣٥ ثم قال: رجاله ثقات لكنه منقطع.\nوالحاصل: أنَّ علة الانقطاع ملازمة لإسناده، ولا تنفك عنه، والله أعلم.\nإلا أنه ذُهب إلى تقويته بالشواهد، فقد جاء نحوه عن أوس بن أبي أوس، وأبي أمامة، وأبي هريرة - ﵃ - أجمعين.\n(١) في (س): الحسين بن محمد بن فنجويه، وهو ثقة صدوق، كثير الرواية للمناكير.\n(٢) أبو بكر القطيعي، ثقة.\n(٣) لم أجده.\n(٤) أبو عبد الله النكري البغدادي، ثقة حافظ.\n(٥) مالك بن ضيغم بن مالك الراسبي، روى عن أبيه، روى عنه أحمد بن إبراهيم الدورقي، لم يذكر بجرح أو تعديل.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٢١١، \"الأنساب\" للسمعاني ٣/ ٢٥.\n(٦) لم أجده.\n(٧) لم يتبين لي من هو.\n(٨) لم يتبين لي من هو.","vol":"29","page":144},{"text":"رسول الله - ﷺ - والناس حوله، فقلت: أخبرني عن شاهد ومشهود. قال: نعم، أما الشاهد: فيوم الجمعة، والمشهود: يوم عرفة.\nفجزته إلى آخر يحدث عن رسول الله - ﷺ - فقلت: أخبرني عن شاهد ومشهود. قال: نعم، أما الشاهد: فيوم الجمعة، وأما المشهود: يوم النحر.\nفجزتهما إلى غلام كأن وجهه الدينار، وهو يحدث عن رسول الله - ﷺ -، فقلت له: أخبرني عن الشاهد والمشهود. قال: نعم، أما الشاهد: فمحمد - ﷺ -، وأما المشهود: فيوم القيامة، أما سمعته يقول: ﴿يَاأَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا (٤٥)﴾ (١)، وقال ﷿: ﴿ذَلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَلِكَ يَوْمٌ مَشْهُودٌ﴾ (٢).\nفسألت عن الأول فقالوا: ابن عباس - ﵄ -، وسألت عن الثاني فقالوا: ابن عمر - ﵄ -، وسألت عن الثالث فقالوا: الحسن بن علي - ﵃ - أجمعين (٣).\n_________\n(١) الأحزاب: ٤٥.\n(٢) هود: ١٥٣.\n(٣) [٣٤٢٣] الحكم على الإسناد:\nمسلسل بالمجاهيل، وأبو غسان لم يذكر بجرح أو تعديل.\nالتخريج:\nالحديث جاء من أربعة أوجه:\nالوجه الأول: رواه المصنف، ومن طريقه الواحدي في \"الوسيط\" ٤/ ٤٥٨ من طريق أبي غسان الراسبي، عن أبي سهل، عن خباب، عن رجل.\nالوجه الثاني: رواه الطبري في \"جامع البيان\" ٣٠/ ١٣٠، من طريق جرير، عن مغيرة بن سناك أن رجلًا سأل الحسن بن علي فذكره مختصرًا فيه على سؤال =","vol":"29","page":145},{"text":"[٣٤٢٤] وأخبرنا أبو القاسم عبد الله بن محمد بن علي الدورقي (١) بقراءتي عليه، فأقر به، قال: حدثنا عبد الله بن محمد بن الحسن الشرقي (٢)، قال: حدثنا عبد الرحمن بن بشر العبدي (٣)، قال:\n_________\n= الحسن فقط. وفيه ابن حميد شيخ الطبري: ضعيف.\nالوجه الثالث:\nرواه الطبري في \"جامع البيان\" ٣٠/ ١٣٠ من طريق مهران، عن سفيان، عن جابر، عن أبي الضحى، عن الحسن بن علي فذكره كالوجه الثاني.\nوفيه ابن حميد: وهو ضعيف.\nالوجه الرابع:\nرواه الطبراني في \"المعجم الأوسط\" ٩/ ١٨٢ (٩٤٨٢)، \"المعجم الصغير\" ٢/ ١٣١ من طريق يحيى الحماني، عن عبد الرحمن بن زيد، عن أبيه، عن الحسن بن علي فدكره كالوجه الثاني.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٦: فيه يحيى بن عبد الحميد الحماني: وهو ضعيف.\nورواه أيضًا ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٣، عن الحسن بن علي مختصرًا فيه على سؤال الحسن فقط.\nقلت: فتحصل من كل ما سبق ضعف كافة الأوجه التي جاء بها الخبر، والله أعلم.\nأبو القاسم عبد الله بن محمد بن علي بن زياد بن عيسى السمذي، الدورقي، سمع أبا بكر بن حمدون، وأبو حامد بن الشرقي وأقرانهما، فرج الفوائد، وحدث من أصول صحيحة، روى عنه الحاكم وقال: توفي سنة (٣٩١ هـ) متوجهًا على الحاج. انظر: \"الأنساب\" للسمعاني ٣/ ٢٩٦.\n(٢) أبو محمد النيسابوري، سماعاته صحيحة من مثل الذهلي وطبقته، ولكن تكلموا فيه لإدمانه شرب المسكر.\n(٣) أبو محمد النيسابوري، ثقة.","vol":"29","page":146},{"text":"حدثنا يزيد بن هارون (١)، قال: أخبرنا عبد الملك بن أبي سليمان (٢)،، عن ابن أبي نجيح (٣)، عن مجاهد (٤) في قوله ﷿: ﴿وَشَاهِدٍ وَمَشْهُودٍ (٣)﴾ قال: الشاهد: آدم ﵇، والمشهود: يوم القيامة (٥).\nوروى ليث عنه: الشاهد: ابن آدم، والمشهود: يوم القيامة (٦).\n_________\n(١) أبو خالد السلمي، ثقة متقن عابد.\n(٢) ميسرة العزرمي صدوق له أوهام.\n(٣) أبو يسار الثقفي، ثقة رمي بالقدر، وربما دلس.\n(٤) ثقة إمام في التفسير وفي العلم.\n(٥) [٣٤٢٤] الحكم على الإسناد:\nضعيف؛ فيه عبد الله بن محمد بن الحسن، متكلم فيه، وعبد الملك صدوق له أوهام.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ١٣٠، والمصنف، من طريق عبد الملك.\nورواه الطبري في \"جامع البيان\" ٣٠/ ١٣٠ أيضًا من طريق عيسى، وسفيان.\nثلاثتهم: عبد الملك، وعيسى، وسفيان، عن ابن أبي نجيح، عن مجاهد به.\nوفي أسانيد الطبري في \"جامع البيان\" القول منسوب لابن أبي نجيح، ولعله سقط منه ذكر مجاهد، ودليل ذلك:\nأن الأثر نفسه أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٢، عن مجاهد من قوله. والله أعلم.\nوالقول لمجاهد أيضًا عند الماوردي في \"النكت والعيون\" ٦/ ٢٤١، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٠، وابن الجوزي في \"زاد المسير\" ٩/ ٧٢.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٠ عن ابن أبي نجيح عنه، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٥٢ لعبد بن حميد، وابن المنذر أيضًا، عنه، وذكره ابن الجوزي في \"زاد المسير\" ٩/ ٧٢.","vol":"29","page":147},{"text":"وروى الوالبي، عن ابن عباس - ﵄ -: الشاهد: الله تعالى، والمشهود: يوم القيامة (١).\nوقال عكرمة: الشاهد: الإنسان، والمشهود: يوم القيامة (٢).\nوعنه أيضًا: الشاهد: الملك يشهد على ابن آدم، والمشهود: يوم القيامة وتلا (٣) هاتين الآيتين: ﴿وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ (٢١)﴾ (٤)، و﴿وَذَلِكَ يَوْمٌ مَشْهُود﴾ (٥).\nوقال جابر بن عبد الله - ﵄ -: الشاهد: يوم القيامة، والمشهود: الناس (٦).\nوقال محمد بن كعب ﵀: الشاهد: أنت، والمشهود: هو\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٤١ عن ابن عيسى، والسمعاني في \"تفسير القرآن\" ٦/ ١٩٤ - ١٩٥، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٠ بلفظ الشاهد: ابن آدم، وذكره الماوردي ١٦/ ٢٤١، والبغوي ٨/ ٣٨٢، وابن الجوزي في \"زاد المسير\" ٩/ ٧٢.\n(٣) في الأصل: وقالا، والمثبت من (س).\n(٤) ق: ٢١.\n(٥) هود: ١٠٣. أخرجه سعيد بن منصور، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦١، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٣ بلفظ: الشاهد: الذي يشهد على الإنسان بعمله، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٨٢.\n(٦) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٧١، والبلنسي في \"مبهمات القرآن\" ٢/ ٦٩٥ - ٦٩٦.","vol":"29","page":148},{"text":"الله ﷾ (١).\nوقال عطاء بن يسار: الشاهد: آدم ﵇ وذريته، والمشهود: يوم القيامة (٢).\nوقال الحسن ﵀: الشاهد: الجمعة، والمشهود: يوم القيامة يشهدها الأولون والآخرون (٣).\nوقال أبو مالك: الشاهد: عيسى ﵇، والمشهود: أمته (٤)، بيانه: قوله: ﴿وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ﴾ (٥).\nوقال عبد العزيز بن يحيى: الشاهد: محمد - ﷺ -، والمشهود: أمته (٦)، بيانه: قوله ﷿: ﴿وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا﴾ (٧).\nوقال الحسين بن الفضل ﵀: الشاهد: هذِه الأمة،\n_________\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٠ - ٤٦١، وابن الجوزي في \"زاد المسير\" ٩/ ٧٢، والبلنسي في \"مبهمات القرآن\" ٢/ ٦٩٥.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٨٢، وابن الجوزي في \"زاد المسير\" ٩/ ٧٢، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٤٢ ولم ينسبه.\n(٣) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٢، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٠.\n(٤) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٤٦، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١، وابن الجوزي في \"زاد المسير\" ٩/ ٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٣، ولم ينسبه.\n(٥) المائدة: ١١٧.\n(٦) ذكره القشيري في \"لطائف الإشارات\" (ص ٧١٠)، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١، وابن الجوزي في \"زاد المسير\" ٩/ ٧٢، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٣.\n(٧) النساء: ٤١.","vol":"29","page":149},{"text":"والمشهود: سائر الأمم (١)، بيانه: قوله سبحانه: ﴿وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ﴾ (٢).\nوقال سعيد بن المسيب ﵀: الشاهد: يوم التروية، والمشهود: يوم عرفة (٣).\nوقال سالم بن عبد الله ﵀: سألت سعيد بن جبير عن قوله تعالى: ﴿وَشَاهِدٍ وَمَشْهُودٍ (٣)﴾ فقال: الشاهد: هو الله تعالى، والمشهود: نحن (٤). بيانه: قوله تعالى: ﴿وَكَفَى بِاللَّهِ شَهِيدًا﴾ (٥)، وقوله: ﴿قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ﴾ (٦).\nوقيل: الشاهد: أعضاء بني آدم، والمشهود ابن آدم ﵇ (٧)،\n_________\n(١) ذكره القشيري في \"لطائف الإشارات\" (ص ٧١٠)، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٢، والزمخشري في \"الكشاف\" ٦/ ٣٤٦، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١، وابن الجوزي فى \"زاد المسير\" ٩/ ٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٣.\n(٢) البقرة: ١٤٣.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٨٢، والزمخشري في \"الكشاف\" ٦/ ٣٤٦، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١، وابن الجوزي في \"زاد المسير\" ٩/ ٧٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٢.\n(٤) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٠٩)، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٣.\n(٥) النساء: ٧٩.\n(٦) الأنعام: ١٩.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٨٢، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١، عن ابن جبير.","vol":"29","page":150},{"text":"بيانه: قوله تعالى: ﴿يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ﴾ (١).\n[٣٤٢٥] سمعت أبا القاسم الحبيبي (٢) يقول: سمعت أبا بكر محمد بن أحمد بن أحيد (٣) القطان البلخي يقول: الشاهد: الحجر الأسود، والمشهود: الحاج (٤).\nوقيل: الشاهد: الأيام والليالي، والمشهود: بنو آدم (٥)، دليله الخبر المروي \"ما من يوم إلا وينادي: إني يوم جديد، وإني على ما يُفعل فيَّ شهيد فاغتنمني، فلو غابت شمسي لم تدركني إلى يوم القيامة\" (٦).\n[٣٤٢٦] وسمعت أبا القاسم الحبيبي (٧) يقول: سمعت أبا محمد\n_________\n(١) النور: ٢٤.\n(٢) الحسن بن محمد قيل: كذبه الحاكم.\n(٣) في (س): نجيد، وهو لم يذكر بجرح أو تعديل.\n(٤) [٣٤٢٥] الحكم على الإسناد:\nفيه أبو القاسم الحبيبي؛ تكلم فيه الحاكم.\nالتخريج:\nذكره الزمخشري في \"الكشاف\" ٦/ ٣٤٦، وابن الجوزي في \"زاد المسير\" ٩/ ٧٣، ولم ينسباه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٤ عن أبي بكر العطار، ونظام الدين النيسابوري في \"غرائب القرآن\" ٦/ ٤٧٥، ولم ينسبه.\n(٥) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٤٦، ونظام الدين النيسابوري في \"غرائب القرآن\" ٦/ ٤٧٥، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٣، ولم ينسبوه.\n(٦) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٤٦ عن الحسن، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٢، وقال غريب من حديث معاوية، تفرد به عنه زيد العمي، ولا أعلمه مرفوعًا عن النبي - ﷺ - إلا بهذا الإسناد.\n(٧) قيل: كذبه الحاكم.","vol":"29","page":151},{"text":"عبد الله بن أحمد بن الصديق (١) يقول: سمعت أبا واثلة عبد الرحمن بن الحسين المزني (٢) يقول: سمعت مُطرفًا (٣) يقول: سمعت مالك بن أنس (٤) ﵀ يقول: خُبِّرت عن الحسين (٥) بن علي - ﵄ - قال:\nمضى أمسك الماضي شهيدًا مُعدلًا ... وخُلِّفت في يوم عليك شهيد\nفإن كلنت بالأمس اقترفت إساءة ... فثنِ بإحسان وأنت حميد\nولا تُرْج فعل الخير يومًا إلى غد ... لعل غدًا يأتي وأنت فقيد\nفيومك إن أغنيته عاد نفعه ... عليك وماضي الأمس ليس يعود (٦)\nوقال محمد بن علي الترمذي: الشاهد: الحفظة، والمشهود: بنو\n_________\n(١) الدندانقاني، لم يذكر بجرح أو تعديل.\n(٢) في (س): المروي، وهو لم يذكر بجرح أو تعديل.\n(٣) ابن عبد الله بن مطرف اليساري، ثقة لم يصب ابن عدي في تضعيفه.\n(٤) إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(٥) كذا في الأصل، وكتب الناسخ فوقها: الحسن.\n(٦) [٣٤٢٦] الحكم على الإسناد:\nضعيف؛ شيخ المصنف تكلم فيه الحاكم، وبين مالك بن أنس والحسين بن علي مفاوز، وفي الإسناد من لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجده.","vol":"29","page":152},{"text":"آدم (١).\n[٣٤٢٧] أنشدنا أبو القاسم الحبيبي (٢)، قال: أنشدني أبي (٣)، قال: أنشدنا أبو بكر ابن الأنباري (٤) ببغداد في كتاب \"الزاهر\":\nإن من يركب الفواحش سرًا ... حين يخلو بذنبه غير خال\nكيف يخلو وعنده كاتباه ... حافظاه وربه ذو المحال (٥)\nوقيل: الشاهد: الأنبياء ﵈، والمشهود: محمد - ﷺ - وعليهم السلام (٦)، بيانه: قوله تعالى: ﴿وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٨٢، ولم ينسبه، والزمخشري في \"الكشاف\" ٦/ ٣٤٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١، وابن الجوزي في \"زاد المسير\" ٩/ ٧٣، والقرطبي ١٩/ ٢٧٤، ولم ينسبه.\n(٢) قيل كذبه الحاكم.\n(٣) لم أجده.\n(٤) محمد بن القاسم بن بشار، قال الخطيب: كان صدوقًا دينًا من أهل السنة.\n(٥) [٣٤٢٧] الحكم على الإسناد:\nضعيف، الحبيبي، تكلم فيه الحاكم، وأبوه لم أجده.\nالتخريج:\nذكره ابن الأنباري في كتابه \"الزاهر\" ١/ ٩ ونسبه لنابغة بني شيبان، وهو في\" ديوانه\" (ص ٦٤).\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٣٨٣، والزمخشري في \"الكشاف\" ٦/ ٣٤٦، وابن الجوزي في \"زاد المسير\" ٩/ ٧٣ ولم ينسباه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٧٤، والخازن ٤/ ٤١١.","vol":"29","page":153},{"text":"آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ (٨١)﴾ (١).\nوقيل: الشاهد: الله ﷿، والملائكة، وأولو العلم، والمشهود: لا إله إلا الله (٢). بيانه: قوله تعالى: ﴿شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ﴾ (٣) الآية.\nوقيل: الشاهد: الخلق، والمشهود: الحق ﵎ (٤).\nوفيه يقول الشاعر:\nأيا عجبا كليف يعصى الإله ... أم كيف يجحده الجاحد\nوفي كل شيء له آية ... تدل على أنه واحد\nولله في كل تحريكة ... علينا وتسكينة شاهد (٥)\n_________\n(١) آل عمران: ٨١.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٧٣/ ٩ ونسبه للمصنف، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٣.\n(٣) آل عمران: ١٨.\n(٤) ذكره القشيري في \"لطائف الإشارات\" (ص ٧١٠)، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١، والقرطبي ١٩/ ٢٨٤، ولم ينسبوه.\n(٥) القول لأبي العتاهية في \"ديوانه\" (ص ١١٢)، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١، وذكر البيت الثاني فقط.","vol":"29","page":154},{"text":"وقيل: الشاهد: يوم الاثنين، والمشهود: يوم الجمعة (١).\nوقيل: الشاهد: الحق، والمشهود: الخلق (٢).\nوقيل: الشاهد: أفعال العبد، والمشهود: العبد (٣) <span data-type=\"title\" id=toc-6358>(٤)</span>\n\n٤ - قوله تعالى: ﴿قُتِلَ﴾ لعن (٥).\nقال ابن عباس - ﵄ -: كل شيء في القرآن (قتل) فهو: لُعن (٦) ﴿أَصْحَابُ الْأُخْدُودِ﴾ يعني: الشق (٧)، واختلفوا فيهم:\n_________\n(١) ذكره السمعاني في \"تفسير القرآن\" ٦/ ١٩٥، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١ عن المصنف، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٣.\n(٢) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٧٣ عن الجنيد.\n(٣) ذكره السلمي في \"حقائق التفسير\" [٣٦٣/ ب].\n(٤) قال الطبري في \"جامع البيان\" ٣٠/ ١٣١: والصواب من القول في ذلك عندنا: أن يقال: إن الله أقسم بشاهد شهد، ولم يخبرنا مع إقسامه بذلك أي شاهد، وأي مشهود أراد، وكل الذي ذكرنا أن العلماء قالوا: هو المعنى مما يستحق أن يقال له (شاهد ومشهود).\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٣١، والقشيري في \"لطائف الإشارات\" (ص ٧١٠)، والماوردي في \"النكت والعيون\" ٦/ ٢٤٢، والواحدي في \"الوسيط\" ٤/ ٤٥٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٣.\n(٦) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١ بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٤.\n(٧) ذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٧، ومكي في \"مشكل إعراب القرآن\" (ص ٢٩٩)، والمارودي في \"النكت والعيون\" ٦/ ٢٤١، والواحدي في \"الوسيط\" ٤/ ٤٥٩، والسمعاني في \"تفسير القرآن\" ٦/ ١٩٥.","vol":"29","page":155},{"text":"[٣٤٢٨] وأخبرنا أبو القاسم الحسن بن محمد بن الحسن بن جعفر (١)، قال: حدثنا الحاكم أبو محمد يحيى بن منصور (٢)، وأبو القاسم بن (٣) منصور بن العباس ببُوسَنْج (٤)، وأبو الحسن محمد بن محمد بن عبيد الله (٥) بمرو، وأبو بكر أحمد بن محمد بن عبيد الله (٦) الطاهري بنيسابور، واللفظ له، قالوا: حدثنا الحسن بن سفيان بن عامر الشيباني (٧)، أن هدبة بن خالد القيسي (٨) حدثهم قال: حدثنا حماد بن سلمة (٩).\n[٣٤٢٩] وحُدِّثت عن محمد بن جرير (١٠)، قال: حدثني محمد بن معمر (١١)، قال: حدثني ابن عُمارة (١٢)، قال: حدثنا حماد بن\n_________\n(١) الحبيبي، قيل: كذبه الحاكم.\n(٢) ابن يحيى بن عبد الملك، لم يذكر بجرح أو تعديل.\n(٣) ساقطة من (س).\n(٤) لم أجده، وبوسنج: بالضم ثم السكون، والسين المهملة، والنون الساكنة، وجيم: من قرى ترمذ.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٢٨٥، \"معجم البلدان\" لياقوت ١/ ٥٠٨.\n(٥) في (س): عبد الله، وهو ابن عمرو الواعظ الجرجاني، الإمام المحدث الحجة.\n(٦) في (س): محمد بن محمود بن عبد الله، وهو لم أجده.\n(٧) أبو العباس الشيباني الخراساني، الإمام الحافظ الثبت.\n(٨) الثوباني، البصري، ثقة عابد تفرد النسائي بتليينه.\n(٩) أبو سلمة البصري، ثقة عابد، أثبت الناس في ثابت، وتغير حفظه بأخرة.\n(١٠) أبو جعفر الطبري، الإمام العلم المجتهد، صاحب التصانيف البديعة.\n(١١) ابن ربعي القيسي، صدوق.\n(١٢) حرمي بن عمارة، صدوق يهم.","vol":"29","page":156},{"text":"سلمة (١)، قال: حدثنا ثابت (٢)، عن عبد الرحمن بن أبي ليلى (٣)، عن صُهيب (٤) - ﵁ - أن رسول الله - ﷺ - قال: \"كان فيمن كان قبلكم ملك، وكان له ساحر، فلما كبر، قال للملك: إني قد كبرت، فابعث لي غلامًا أعلمه السحر، فبعث إليه غلامًا يعلمه، وكان في طريقه راهب، فقعد إليه الغلام وسمع كلامه فأعجبه، فكان إذا أتى الساحر ضربه، وإذا رجع من عند الساحر قعد إلى الراهب، وسمع كلامه، فإذا أتى أهله ضربوه، فشكى ذلك إلى الراهب، فقال له: إذا خشيت الساحر فقل: حبسني أهلي، وإذا خشيت أهلك فقل: حبسني الساحر، فبينا هو كذلك إذ أتى في طريقه على دابة عظيمة قد حبست الناس، لا تدعهم يجوزون، فقال الغلام: اليوم أعلم أمر الراهب أَرْجى عند الله وأفضل أم الساحر؟ فأخذ حجرًا وقال: اللهم إن كان أمر الراهب أحب إليك من أمر الساحر فاقتل هذِه الدابة حتى يمضي الناس. فرماها فقتلها ومضى الناس، فأتى الراهب فأخبره، فقال له الراهب: يا بني، أنت اليوم أفضل مني، قد بلَّغك الله من أمرك ما أرى، وإنك ستبتلى، فإن ابتليت فلا تدُلُّنَّ على. فكان الغلام يُبرئ الأكمه، والأبرص، ويداوي الناس لسائر\n_________\n(١) أبو سلمة البصري، ثقة عابد، أثبت الناس في ثابت، وتغير حفظه بأخرة.\n(٢) ابن أسلم البناني، ثقة عابد.\n(٣) أبو عيسى المدني، ثقة.\n(٤) صحابي مشهور.","vol":"29","page":157},{"text":"الأدواء، فسمع جليس الملك، كان قد عمي، فأتاه بهدايا كثيرة فقال: هذِه لك أجمع إن أنت شفيتني، فقال: أنا لا أشفي أحدًا، إنما يشفي الله ﷿، فإن آمنت بالله؛ دعوت الله تعالى لك فشفاك. فآمن بالله، فدعا (الله له) (١) فشُفي، فأتى الملك يمشي، فجلس إليه كما كان يجلس، فقال الملك: من رد عليك بصرك؟ فقال: ربي. قال: ولك رب غيري؟ ! قال: ربي وربك واحد. فأخذه فلم يزل يعذبه حتى دل على الغلام، فجيء بالغلام، فقال له الملك: يا بني، قد بلغ من سحرك ما تبرئ الأكمه والأبرص، وتفعل وتفعل. قال: إني لا أشفي أحدًا، إنما يشفي الله تعالى. فأخذه فلم يزل يعذبه حتى دل على الراهب، فجيء بالراهب (٢) فقيل له: ارجع عن دينك. فأبى، فدعا بالمنشار، فوضعه في مِفْرق (٣) رأسه فشقه به حتى وقع شقاه، ثم جيء بجليس الملك فقيل له: ارجع عن دينك. فأبى فوضع المنشار في مِفْرق رأسه فشقه به حتى وقع شقاه، ثم جيء بالغلام، فقيل له: ارجع عن دينك فأبى، فدفعه إلى نفر من أصحابه، فقال: اذهبوا به إلى جبل كذا وكذا، فاصعدوا به الجبل، فإذا بلغتم ذِرْوته، فإن رجع عن دينه وإلا فاطرحوه. فذهبوا به إلى الجبل، فقال: اللهم\n_________\n(١) ساقطة من الأصل، وأثبتها من (س) ومصادر الحديث.\n(٢) في (س): به.\n(٣) المفرق: وسط الرأس، وهو الذي يفرق فيه الشعر.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٠١.","vol":"29","page":158},{"text":"اكفنيهم (١) بما شئت. فرجف بهم الجبل فسقطوا، وجاء يمشي إلى الملك، فقال له الملك: ما فعل أصحابك؟ فقال: كفانيهم الله تعالى. فدفعه إلى نفر من أصحابه فقال: اذهبوا به في قُرْقُور -وهو السفينة- فلججُوا (٢) به فإن رجع عن دينه وإلا فاقذفوه وغرَّقوه. فذهبوا به فقال: اللهم أكفنيهم بما شئت. فانكفأت (٣) بهم السفينة، وجاء يمشي إلى الملك، فقال له الملك (٤): ما فعل أصحابك؟ فقال كفانيهم الله تعالى. ثم قال للملك: إنك لست بقاتلي حتى تفعل ما آرك به. قال: وما هو؟ قال؟ تجمع الناس في صعيد واحد، وتصلبني على جذع، ثم خُذْ سهمًا من كنانتي، ثم قل: بسم الله رب الغلام، ثم ارمني، فإنك إذا فعلت قتلتني. فجمع الناس في صعيد واحد، ثم صلبه على جذع، ثم أخذ سهمًا من كنانته، ثم وضعه في كبد قوسه (٥) ثم قال: بسم الله رب الغلام، ثم رماه فوقع\n_________\n(١) أكفنيهم: أي اصرفهم عني، يقال: كفاهم عنه كفا: صرفهم.\nانظر: \"لسان العرب\" لابن منظور ١/ ١٤٣.\n(٢) لججوا به: ركبوه لجة وسيروا به في البحر.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٣٥٤ - ٣٥٥.\n(٣) انكفأت: مالت يقال: اكفأ الشيء: أماله.\nانظر: \"لسان العرب\" لابن منظور ١/ ١٤١.\n(٤) ساقطة من الأصل، وأثبتها من (س).\n(٥) كبد قوسه: كبد كل شيء: وسطه ومعظمه، وكبد القوس: ما بين طرفي مقبضها ومجرى السهم منها.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٣٧٥.","vol":"29","page":159},{"text":"السهم في صُدغه، فوضع يده عليه فمات، فقال الناس: آمنا برب الغلام. فقيل للملك: قد والله نزل بك ما كنت تحذر، قد آمن الناس. فأمر بالأخدود في أفواه السكك فَخُدّتْ، وأُضرم فيها النار، وقال: من لم يرجع عن دينه فاقحموه فيها. ففعلوا، حتى جاءت امرأة معها صبي لها فتقاعست أن تقع فيها، فقال لها الغلام: يا أماه، اصبري فإنك على الحق. فاقتحمت في النار\" (١).\n_________\n(١) [٣٤٢٨ - ٣٤٢٩] الحكم على الإسناد:\nرواه المصنف بإسنادين، أما الأول: ففيه شيخ المصنف تكلم فيه الحاكم وشيوخه فيهم من لم أجده ومن لم يذكر بجرح أو تعديل. وأما الثاني: مُعضل، فبين المصنف والطبري واسطتان، ولعل المصنف حذفهما اختصارًا.\nومن خلال تتبع الطريق التي يروي بها المصنف تفسير الطبري نجد أن الواسطتين هما:\n١ - عقيل بن محمد.\n٢ - المعافى بن زكريا.\nوإسقاطه لهما لا يضر، فالحديث خرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٣ وهو حسن من هذا الوجه، صحيح بمجموع طرقه كما سترى، والله أعلم.\nالتخريج:\nمداره على ثابت البناني، عن عبد الرحمن بن أبي ليلى، عن صهيب الرومي به مرفوعًا، ورواه عن ثابت أربعة:\n١ - حماد بن سلمة:\nرواه مسلم، كتاب الزهد والرقائق، باب قصة الأخدود (٣٠٠٥)، والمصنف، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٣/ ١٥٤ (٨٧٣)، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٣، والواحدي في \"الوسيط\" ٤/ ٤٥٩، كلهم من طريق هدبة بن خالد. =","vol":"29","page":160},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه أبو بكر بن أبي شيبة في \"المسند\" ١/ ٣٢٣ (٤٨٢) عن قبيصة بن عقبة.\nورواه الطبري في \"جامع البيان\" ٣٠/ ١٣٣، وعنه المصنف من طريق حرمي بن عمارة كما سيأتي في الإسناد الذي يليه.\nورواه أحمد في \"المسند\" ٩/ ٢٤٢ (٢٣٩٨٦)، والنسائي في \"السنن الكبرى\" ٦/ ٥١٠ (١١٦٦١)، والبزار في \"البحر الزخار\" ٦/ ١٨ (٢٠٩٠)، والبيهقي في \"شعب الإيمان\" ٢/ ٢٤٠ (١٦٣٤)، من طريق عفان بن مسلم.\nرواه الطبراني في \"المعجم الكبير\" ٨/ ٤٣ (٧٣٢٠) من طريق علي بن عثمان اللاحقي.\nخمستهم: هدبة، وقبيصة، وحرمي، وعفان، وعلى اللاحقي، عن حماد بن سلمة به مرفوعًا.\n٢ - سليمان الأعمش:\nرواه ابن أبي شيبة في \"المسند\" ١/ ٣٢٢ (٤٨٠) عن أبي أسامة، عن سليمان، عن الأعمش به.\n٣ - سليمان بن المغيرة:\nرواه النسائي في \"عمل اليوم والليلة\" (ص ١٩١) (٦١٩)، عن محمد بن غسان، عن بهز بن أسد، عن سليمان.\n٤ - معمر بن راشد البصري:\nرواه عبد الرزاق في \"المصنف\" ٥/ ٤٢٠ (٩٧٥١)، وفي \"تفسير القرآن\" ٢/ ٣٦٢، وعنه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٥، وعنه، وعن محمود ابن غيلان، والترمذي، كتاب التفسير، باب ومن سورة البروج (٣٣٤٠).\nورواه أيضًا الطبراني في \"المعجم الكبير\" ٨/ ٤١ (٧٣١٩) عن إسحاق الدبري.\nورواه البزار في \"البحر الزخار\" ٦/ ٢٠ (٢٠٩١) عن محمد بن عبد الأعلى الصنعاني.\nأربعتهم: عبد بن حميد، ومحمود بن غيلان، وإسحاق الدبري، ومحمد بن عبد الأعلى، عن عبد الرزاق الصنعاني عن معمر به موقوفًا. =","vol":"29","page":161},{"text":"قال الضحاك (١) تكلم في المهد ستة: شاهد يوسف ﵇، وابن ماشطة بنت فرعون، وعيسى، ويحيى ﵉، وصاحب جُريج، وصا حب الأخدود.\nوقال سعيد بن المسيب ﵀ (٢): كنا عند عمر بن\n_________\n= قال الترمذي: هذا حديث حسن غريب.\nأربعتهم: حماد بن سلمة، والأعمش، وابن المغيرة، ومعمر، عن ثابت، عن ابن أبي ليلى، عن صهيب الرومي به.\nورواه أيضًا ابن إسحاق في \"السيرة\" ١/ ٤٣، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٦، وابن أبي عاصم في \"الآحاد والمثاني\" ١/ ٢١٩ (٢٨٧).\nقلت: وقد سبقت الإشارة إلى الاختلاف في رفعه ووقفه ومن ذلك: ما قاله الحافظ ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٠٨: بعد ذكر سياق الترمذي، وأحمد. وهذا السياق ليس فيه صراحة أن سياق هذِه القصة من كلام النبي - ﷺ -، قال شيخنا أبو الحجاج المزي: فيحتمل أن يكون من كلام صهيب الرومي، فإنه كان عنده علم من أخبار النصارى، والله أعلم. ا. هـ.\nوما قاله الحافظ ابن حجر في \"فتح الباري\" ٨/ ٦٩٨:\nصرح برفع القصة بطولها حماد بن سلمة، عن ثابت، عن عبد الرحمن بن أبي ليلى، عن صهيب، ومن طريقه أخرجه مسلم، والنسائي، وأحمد. ووقفها معمر، عن ثابت، ومن طريقه أخرجها. . ا. هـ.\nوالحديث قال عنه أبو بكر البزار: لا نعلم يرويه عن النبي - ﷺ - إلا صهيب، ولا نعلم رواه إلا ثابت عن عبد الرحمن بن أبي ليلى، عن صهيب. ا. هـ.\nقلت: وهذا لا يضر، فقد ثبت الحديث عند مسلم وغيره، وصححه الشيخ الألباني في \"صحيح سنن الترمذي\" ٣/ ١٢٨ (٢٦٦١).\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٤/ ٩٧.\n(٢) هذِه الجملة: جاءت في بعض مصادر حديث صهيب الذي مضى، وقد أخرجها عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٤ بنحوه، والترمذي، كتاب التفسير، باب =","vol":"29","page":162},{"text":"الخطاب - ﵁ -، إذ ورد عليه الكتاب (١) أنهم وجدوا ذلك الغلام يعني: الذي ذكرناه، وهو واضع يده على صُدْغه، فكلما مُدَّت يده عادت إلى الصُّدْغ، فكتب عمر - ﵁ -: واروه حيث وجدتموه.\n[٣٤٣٠] وأخبرنا عبد الله بن حامد (٢)، قال: أخبرنا أبو أحمد محمد بن عبد الله بن يوسف (٣)، قال: حدثنا عمر بن محمد بن بجير (٤)، قال: حدثنا عبد الحميد بن حميد الكِشّي (٥)، عن الحسن ابن موسى (٦)، قال: حدثنا يعقوب بن عبد الله القُمّي (٧)، قال:\n_________\n= من سورة البروج (٣٣٤٠)، وقال: حديث حسن غريب.\nوعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٥، والطبراني في \"المعجم الكبير\" ٨/ ٤١ (٧٣١٩).\nكلهم صدورها بقولهم: وذكر ... ولم يصرح باسم سعيد بن المسيب.\nوذكرها ابن هشام في \"السيرة النبوية\" ١/ ٣٦١، والواحدي في \"الوسيط\" ٤/ ٤٦٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٥، والخازن في \"لباب التأويل\" ٤/ ٤١٢، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣١٠ عن محمد بن إسحاق، عن عبد الله بن أبي بكر نحوه.\n(١) من (س).\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) ابن سوار بن مسمع، لم يذكر بجرح أو تعديل.\n(٤) السمرقندي، صدوق.\n(٥) عبد بن حميد، ثقة حافظ.\n(٦) الأشيب، ثقة.\n(٧) أبو الحسن القمي، صدوق يهم.","vol":"29","page":163},{"text":"حدثنا جعفر بن أبي المغيرة (١)، عن ابن أَبْزى (٢) - ﵁ - قال: لما هزم المسلمون أهل الإسْفيذهَان (٣)، انصرفوا فجاءهم نعي (٤) عمر - ﵁ - فاجتمعوا، فقالوا: أي شيء يجري على المجوس من الأحكام؟ فإنهم ليسوا من أهل الكتاب، وليسوا من مشركي العرب. فقال على ابن أبي طالب ﵇ (٥): بل هم أهل كتاب وكانوا متمسكين بكتابهم، وكانت الخمر قد أُحلت لهم، فتناولها ملك من ملوكهم، فغلبته على عقله فتناول أخته فوقع عليها، فلما ذهب عنه السُّكر ندم وقال لها: ويحك ما هذا الذي أَتَيْت، وما المخرج منه؟ قالت: المخرج منه أن تخطب الناس، فتقول: يا أيها الناس: إن الله تعالى قد أحل نكاح الأخوات، فإذا ذهب ذا في الناس، وتناسوه خطبتهم فحرمته. فقام خطيبًا، فقال: يا أيها الناس، إن الله أحل نكاح الأخوات. فقال الناس جماعتهم (٦): معاذ الله أن نؤمر (٧) بهذا، أو نقر به، وما جاءنا به نبي، ولا نزل علينا في كتاب، فرجع إلى\n_________\n(١) الخزاعي القمي، صدوق يهم.\n(٢) عبد الرحمن بن أبزي، صحابي.\n(٣) الاسفيذهان: موضع قرب نهاوند.\nانظر: \"معجم البلدان\" لياقوت ١/ ١٧٣.\n(٤) في الأصل: يعني، والمثبت من (س).\n(٥) في (س): - ﵁ -.\n(٦) في (س): فقالوا بأجمعهم.\n(٧) في (س): نؤمن.","vol":"29","page":164},{"text":"صاحبته، فقال: ويحك إن الناس قد أبوا علي، قالت: إذا أبوا عليك فابسط فيهم السوط قال: فبسط فيهم السوط، فأبى الناس أن يُقروا، فرجع إليها فقال: قد بسطت فيهم السوط فأبوا أن يقروا. قالت: فجرَّدْ (١) فيهم السيف، قال: فجرد فيهم السيف، فأبوا أن يقروا، فقال لها (٢): ويحك إن الناس قد أبوا أن يقروا. قالت: خُدَّ لهم أخدود ثم أوقد فيها النيران، ثم اعرض عليها أهل مملكتك، فمن تابعك فخل عنه، ومن أبى فاقذفه في النار. فخد لهم أخدودًا فأوقد فيها النيران، وعرض (٣) أهل مملكته على ذلك النار، فمن أبى قذفه في النار، ومن أجاب خَلَّى سبيله، فأنزل الله تعالى فيهم: ﴿قُتِلَ أَصْحَابُ الْأُخْدُودِ (٤) النَّارِ ذَاتِ الْوَقُودِ (٥) إِذْ هُمْ عَلَيْهَا قُعُودٌ (٦) وَهُمْ عَلَى مَا مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (٧) وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ (٨) الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ (٩) إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ ﴿وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ (١٠)﴾ (٤)\n_________\n(١) تجريد السيف: انتضاؤه.\nانظر: \"لسان العرب\" لابن منظور ٣/ ١١٦.\n(٢) في (س): فرجع إليها فقال.\n(٣) في الأصل: وأعرض.\n(٤) [٣٤٣٠] الحكم على الإسناد:\nضعيف، شيخ المصنف وشيخه، لم يذكرا بجرح أو تعديل، ويعقوب وجعفر كلاهما صدوق يهم.\nالتخريج:\nمداره على يعقوب، عن جعفر، عن عبد الرحمن بن أبزى. =","vol":"29","page":165},{"text":"وقال الضحاك: أصحاب الأخدود من بني إسرائيل، أخذوا رجالًا ونساء فخدوا لهم أخدودًا، ثم أوقدوا فيها النيران، فأقاموا المؤمنين عليها، فقالوا: تكفرون أو نقذفكم في النار (١)؟ ويزعمون أنه دانيال وأصحابه، وهذِه رواية العوفي عن ابن عباس - ﵄ - (٢).\n[٣٤٣١] أخبرنا عبد الله بن حامد (٣)، قال: أخبرنا محمد بن عبد الله بن يوسف (٤)، قال: حدثنا عمر بن محمد بن بجير (٥)،\n_________\n= رواه عبد بن حميد كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٨٣، ومن طريقه المصنف من طريق الحسن بن موسى، والطبري في \"جامع البيان\" ٣٠/ ١٣٢ عن محمد بن حميد، ورواه الواحدي في \"الوسيط\" ٤/ ٤٦٠ مختصرًا، من طريق الهيثم بن جميل، والبيهقي في \"معرفة السنن والآثار\"، كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ١٨٤ من طريق أبي الربيع.\nأربعتهم: الحسن، وابن حميد، والهيثم، وأبو الربيع، عن يعقوب به نحوه.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٣، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٣، عن الضحاك، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٨٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٢، ولم يذكر القصة، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٢ - ١٣٣، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٣، عن عكرمة، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٨٦، وابن الجوزي في \"زاد المسير\" ٩/ ٧٦ مختصرًا، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٨.\n(٣) الوزان، لم يذكر بجرح أو تعديل.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) في الأصل، (س): جبير، وما أثبته من كتب التراجم والرجال، السمرقندي، صدوق.","vol":"29","page":166},{"text":"قال: حدثنا عبد بن حميد (١)، عن يونس (٢)، عن شيبان (٣)، عن قتادة (٤) في قوله تعالى: ﴿قُتِلَ أَصْحَابُ الْأُخْدُودِ (٤)﴾ قال: حُدِّثنا أن عليًّا بن أبي طالب - ﵁ - كان يقول: هم أناس كانوا بمزارع اليمن، اقتتل مؤمنهم وكافرهم، فظهر مؤمنهم على كافرهم، ثم اقتتلوا الثانية، فظهر مؤمنهم على كافرهم، ثم أخذ بعضهم على بعض عهودًا ومواثيق لا يغدر بعضهم ببعض، فغدر بهم الكفار فأخذوهم، ثم إن رجلًا من المؤمنين قال لهم (٥): هل لكم إلى خير، توقدون نارًا، ثم تعرضوننا عليها فمن تابعكم على دينكم، فذاك الذي تشتهون ومن لا؟ اقتحم النار، استرحتم منه، قال: فأججوا نارًا، وعرضوهم عليها، فجعلوا يقتحمونها حتى بقيت عجوز، فكأنها تلكَّأت، فقال لها طفل في حِجْرها: امضي ولا تنافقي، فقصَّ الله تعالى علينا نبأهم وحديثهم (٦).\n_________\n(١) الكشي، ثقة حافظ.\n(٢) ابن محمد المؤدب، ثقة ثبت.\n(٣) ابن عبد الرحمن، التميمي، ثقة صاحب كتاب.\n(٤) أبو الخطاب السدوسي، ثقة ثبت.\n(٥) ساقطة من الأصل، وأثبتها من (س).\n(٦) [٣٤٣١] الحكم على الإسناد:\nفيه شيخ المصنف وشيخه لم يذكرا بجرح أو تعديل وفيه أيضًا الراوي عن علي - ﵁ - مجهول.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٢، وعبد بن حميد، وابن المنذر كما =","vol":"29","page":167},{"text":"[٣٤٣٢] أخبرنا عبد الله بن حامد (١) قال: أخبرنا أبو محمَّد المزني (٢) قال: حَدَّثَنَا مُطين (٣) قال: حَدَّثَنَا عثمان (٤) قال: حَدَّثَنَا معاوية بن هشام (٥)، عن شريك (٦)، عن جابر (٧)، عن أبي الطفيل (٨)، عن علي - ﵁ - قال: كان أصحاب الأخدود نبيهم حبشي. قال علي - ﵁ -: بُعث نبي من الحبشة إلى قومه، ثم قرأ علي - ﵁ -: ﴿وَلَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ مِنْهُمْ مَنْ قَصَصْنَا عَلَيْكَ وَمِنْهُمْ مَنْ لَمْ نَقْصُصْ عَلَيْكَ﴾ (٩) فدعاهم النَّبِيّ ﵇، فبايعه أناس فقاتلهم، فقتل أصحابه، وأُخذ فأوثق فأفلت منهم، فخدوا أخدودًا، فملؤوها نارًا فمن تبع النبى رُمي فيها، ومن تابعهم تركوه، فجاءوا بامرأة معها\n_________\n= في \"الدر المنثور\" للسيوطي ٦/ ٥٥٣ من طريق يزيد، عن سعيد، عن قتادة به. وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦١ مختصرًا، وابن الجوزي ٦/ ٧٥ عن قتادة.\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) أَحْمد بن عبد الله، الشيخ الجليل القدوة الحافظ.\n(٣) مطين هو: محمَّد بن عبد الله الحضرميّ.\n(٤) ابن محمَّد بن أبي شيبة، ثِقَة حافظ شهير، وله أوهام.\n(٥) القصار، صدوق له أوهام.\n(٦) ابن عبد الله النَّخَعيّ صدوق يخطئ كثيرًا، ثم إنه تغير حفظه منذ ولي القضاء بالكوفة.\n(٧) ابن يزيد بن الحارث، ضعيف رافضي.\n(٨) صحابي مشهور.\n(٩) النساء: ١٦٤.","vol":"29","page":168},{"text":"صبي رضيع فجزعت، فقال لها الصبي: يَا أماه مُرّي ولا تنافقي (١).\n[٣٤٣٣] وبه عن مُطين (٢) قال: حَدَّثَنَا أبو موسى (٣) الزمن قال: حَدَّثَنَا سلم بن قتيبة (٤) قال: حَدَّثَنَا جرير بن حازم (٥)، عن أَيُّوب (٦)، عن عكرمة (٧) في قول الله تعالى: ﴿قُتِلَ أَصْحَابُ الْأُخْدُودِ (٤)﴾ قال: كانوا من قومك من النبط (٨).\n_________\n(١) [٣٤٣٢] الحكم على الإسناد:\nضعيف، فيه جابر بن يزيد، ضعيف رافضي، وشريك صدوق يخطئ كثيرًا، شيخ المصنف، لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٣ - ٥٥٤، عن عبد الله بن نجي، عن علي.\nوذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٨٦، وابن الجوزي في \"زاد المسير\" ٩/ ٧٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٨، كلاهما مختصرًا، والخازن في \"لباب التأويل\" ٤/ ٤١٣.\n(٢) ثِقَة حافظ.\n(٣) محمَّد بن المثنَّى، ثِقَة ثبت.\n(٤) أبو قتيبة الفريابي، صدوق.\n(٥) أبو النضر البَصْرِيّ، ثِقَة وله أوهام إذا حدث من حفظه.\n(٦) السختياني، ثِقَة ثبت من كبار الفقهاء العباد.\n(٧) مولى بن عباس، ثِقَة ثبت عالم بالتفسير.\n(٨) [٣٤٣٣] الحكم على الإسناد:\nرجاله ثقات، إلَّا أن شيخ المصنف لم يذكر بجرح أو تعديل، وسلم صدوق.\nالتخريج:\nأخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٣، وذكره الماوردي في =","vol":"29","page":169},{"text":"وقال الكلبي: هم نصارى أهل نجران، وذلك أن ملكًا بنجران أخذ بها قومًا مؤمنين، فخدّ لهم في الأرض سبعة أخاديد، طول كل أخدود (١) أربعون ذراعًا، وعرضه اثنا عشر ذراعًا، ثم طرح فيها النفط والحطب، ثم عرضهم عليها فمن أبى قذفه في النَّار، فبدأ برجل يقال له: عمرو بن زيد فسأله ملكهم فقال له: من عَلّمك هذا؟ يعني: التوحيد، فأبى أن يُخبره، فأتى الملك الذي عَلّمه التوحيد، فقال: أيها الملك أنا عَلّمته واسمه: عبد الله بن شمر فقذفه في النَّار، ثم عرض على النَّار واحدًا بعد واحد، حتَّى إذا أراد أن يُتبع بقية المُؤْمنين، فصنع ملكهم صنمًا من ذهب، ثم أمّر على كل عشرة من المُؤْمنين رجلًا يقول لهم: إذا سمعتم صوت المزامير، فاسجدوا للصنم، فمن لم يسجد فألقوه في النَّار، فلما سمعت النصارى بذلك سجدوا للصنم، وأما المؤمنون فأبوا، فخدّ لهم وألقاهم فيها فارتفع النَّار فوقهم اثنا عشر ذراعًا (٢).\nوقال مقاتل: كانت الأخدود ثلاثة، واحدة بنجران باليمن (٣)،\n_________\n= \"النكت والعيون\" ٦/ ٢٤١، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٦، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٨.\n(١) كذا، وكتب الناسخ في الهامش (واحد).\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٨، مختصرًا، وابن عادل الدِّمشقيّ في \"اللباب\" ٢٠/ ٢٤٩.\n(٣) اليمن: بالتحريك: اختلف في سبب تسميته، قيل: لأنه عن يمين الكعبة، وقيل: سمي بذلك قبل أن تعرف الكعبة؛ لأنه عن يمين الشَّمس، وقيل: إنما سمي اليمن يمنًا: بتيمن بن قحطان.","vol":"29","page":170},{"text":"والأخرى بالشَّام، والأخرى بفارس، حُرّقوا بالنار، أما التي بالشَّام فهو بطيا نوس (١) بن بليس الرومي، وأما التي بفارس فهو بخت نصر، وأما التي بأرض العرب فهو يوسف بن ذي نواس، فأما التي كانت بفارس، والشَّام فلم ينزل الله سبحانه فيها قرآنًا، وأنزل في التي كانت بنجران، وذلك أن رجلين مسلمين ممن يقرؤون الإنجيل أحدهما: بأرض تهامة، والأخرى بنجران اليمن، فأجر أحدهما نفسه في عمل يعمله، وجعل يقرأ الإنجيل، فرأت بنت المستأجر النور يضيء في قراءة الإنجيل، فذكرت ذلك لأبيها فرمقه (٢) حتَّى رآه، فسأله فلم يخبره، فلم يزل به حتَّى أخبره بالدين، والإِسلام، فتابعه هو وسبعة وثمانون إنسانًا من رجل وامرأة، وهذا بعد ما رفع عيسى ﵇ إلى السماء، فسمع ذلك يوسف بن ذي نواس بن شراحيل بن تُبّع بن اليشرح الحميري، فخدّ لهم في الأرض، فأوقد فيها، فعرضهم على الكفر، فمن أبى منهم أن يكفر قذفه في النَّار، ومن رجع عن دين عيسى ﵇ لم يقذف في النَّار، وإن امرأة جاءت ومعها ولدها (٣) صغير لا يتكلم، فلما قامت على شفير الخندق (٤) نظرت إلى ابنها فرجعت عن النَّار، فضُربت\n_________\n= انظر: \"معجم ما استعجم\" للبكري ٤/ ١٤٠١، \"معجم البلدان\" لياقوت ٥/ ٤٤٧.\n(١) في (س): أنطياحوش.\n(٢) فرمقه: نظر إليه. \"لسان العرب\" لابن منظور ١٥/ ١٢٦.\n(٣) جاء في (س): ... ولدها صبي.\n(٤) الشفير: الجانب والحافة.","vol":"29","page":171},{"text":"حتَّى تقدمت فلم تزل كذلك ثلاث مرات، فلما كانت في الثالثة ذهبت ترجع، فقال لها ابنها: يَا أماه، إنِّي أرى قُدامك نارًا لا تطفى (١).\nفلما سمعت ابنها يقول ذلك قذفا جميعًا أنفسهما في النَّار، فجعلها الله تعالى وابنها في الجنة، فقُذف في النَّار في يوم واحد سبعة وسبعون (٢) إنسانًا (٣).\nقال ابن عباس - ﵄ -: من أبى أن يقع في النَّار ضُرب بالسياط فأدخلت (٤) أرواحهم الجنة قبل أن تصل أجسامهم إلى النَّار.\nوذكر محمَّد بن إسحاق بن يسار، عن وهب بن مُنبه، أن رجلًا كان بقي على دين عيسى ﵇ فرجع (٥) إلى نجران، فدعاهم فأجابوه، فسار إليهم ذو نواس اليهودي بجنود من حمير، وخيرهم بين النَّار واليهودية، فأبوا عليه، فخد لهم الأخاديد، وأحرق اثنا عشر ألفًا (٦).\n_________\n= انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤٣٤.\nالخندق: الوادي، وقيل: الحفير، وخندق حوله: حفر خندقًا.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٩٣.\n(١) في (س): لا تطغى بعد نار جهنم.\n(٢) في الأصل: وثمانون، وما أثبته من (س)، ومصادر القول.\n(٣) ذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٨٦، وابن الجوزي في \"زاد المسير\" ٩/ ٧٥، مختصرًا، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٨، والخازن في \"لباب التأويل\" ٤/ ٤١٣، ولم ينسبه مختصرًا، وابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣١١ مختصرًا.\n(٤) في الأصل: فأدخل، وما أثبته من (س)، وهو الأوفق لغة.\n(٥) في الأصل: فوقع، والمثبت من (س).\n(٦) ذكره ابن إسحاق في \"السيرة\" ١/ ٣٤ عن محمَّد بن كعب مطولًا، والبغوي في =","vol":"29","page":172},{"text":"وقال الكلبي (١): كان أصحاب الأخدود سبعين ألفًا.\nقال وهب: ثم لما غلب أرياط على اليمن، خرج ذو نواس هاربًا، فاقتحم البحر بفرسه فغرق (٢)، وفيه يقول عمرو بن معدي كرب:\nأتوعدني (٣) كأنك ذو رعين ... بأنعم عيشة أو ذو نواس\nوكائن كان قبلك من نعيم ... وملك ثابت في النَّاس راس\nأزال الدهر ملكهم فأضحى ... ينقل من أناس في أُناس (٤)\n_________\n= \"معالم التنزيل\" ٨/ ٣٨٤، والزمخشري في \"الكشاف\" ٦/ ٣٤٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٩٠، والخازن في \"لباب التأويل\" ٤/ ٤١٢.\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٧٦، والرازي في \"مفاتيح الغيب\" ٣١/ ١١٧، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٩٠، ونظام الدين النَّيْسَابُورِيّ في \"غرائب القرآن\" ٦/ ٤٧٦.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٨٤ - ٣٨٥، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٩٠، والخازن في \"لباب التأويل\" ٤/ ٤١٢.\n(٣) في الأصل: أيوعدني، وما أثبته من (س)، ومصادر القول.\n(٤) ذكره ابن هشام في \"السيرة النبوية\" ١/ ٤٠، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٩٠.\nذو رعين: ملك من ملوك حمير، ورعين: حصن له وهو من ولد الحارث بن عمرو بن حمير بن سبأ. انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٩٠.","vol":"29","page":173},{"text":"قال الكلبي: وذو نواس هو الذي قتل عبد الله بن الثامر (١)، وقد مضت القصة في الحديث المرفوع إلى رسول الله - ﷺ -.\nومما يزيده وضوحًا ما روى عطاء، عن ابن عباس - ﵄ - أنَّه قال: كان بنجران ملك من ملوك حمير يقال له: يوسف بن ذي نواس بن شراحيل في الفترة قبل مولد النَّبِيّ -ﷺ- بسبعين سنة، وكان في بلاده غلام يقال له: عبد الله بن ثامر، وكان أبوه سلّمه إلى معلم يعلمه السحر، فكره الغلام ذلك، ولم يجد بُدًّا من طاعة أَبيه، فجعل يختلف إلى المعلم، وكان في طريقه راهب حسن القراءة حسن الصوت فأعجبه ذلك، فكان يأتي المعلم آخر الغلمان، ويضربه المعلم ويقول: ما الذي حبسك. وإذا انقلب إلى أَبيه دخل على الراهب فيضربه أبوه ويقول: لم أبطأت. فشكى ذلك الغلام إلى الراهب، فقال له الراهب: إذا أتيت المعلم فقل: حبسني أبي، وإذا أتيت أَبَاك فقل: حبسني المعلم. وكان في تلك البلاد حيّة عظيمة قطعت الطريق على النَّاس، فمر بها الغلام فرماها فقتلها، فأحس الراهب بذلك فازداد به عجبًا وقال: أَنْتَ قتلتها؟ ! قال: نعم. قال: إن لك لشأنًا. وكان للملك ابن عم مكفوف البصر، فسمع بالغلام وقتله الحية، فجاءه مع قائد فقال: أَنْتَ قتلت الحية؟ قال: لا. قال: ومن قتلها؟ قال: الله. قال: ومن الله؟ قال: رب السماوات والأرض وما بينهما، ورب الشَّمس والقمر، والليل\n_________\n(١) ذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٨٥.","vol":"29","page":174},{"text":"والنهار، والدنيا والآخرة. قال: فإن كنت صادقًا فادع ربك حتَّى يَرُدَّ عليّ بصري. قال الغلام: أرأيت إن رد الله تعالى عليك بصرك أتؤمن به؟ قال: نعم. قال: اللهم إن كان صادقًا فاردد عليه بصره. فرد الله ﷿ عليه بصره، فرجع إلى منزله بلا قائد، ثم دخل على الملك، فلما رآه تعجب منه فقال: من صنع هذا؟ قال: الله. قال: ومن الله؟ قال: رب السماوات والأرض، وما بينهما، ورب المشارق والمغارب، ورب الشَّمس والقمر، والليل والنهار، والدنيا والآخرة. فقال له الملك: أخبرني من علمك هذا؟ فدله على الغلام فدعاه فكلمه، فإذا غلام عاقل، فسأله عن دينه، فأخبره بالإِسلام وبمن آمن معه، فهم الملك بقتلهم مخافة أن يبدلوا دينه، فأرسل بهم على ذِروة جبل وقال: ألقوهم من رأس الجبل. فذهبوا بالغلام إلى أطول جبل، فدعا الغلام ربه، فأهلكهم الله تعالى ونجاه، فغاظ الملك ذلك، ثم أرسل معهم رجالًا إلى البحر وقال: غرّقوهم. فدعا الغلام ربه ﷿، فغرّقهم الله تعالى ونجاه وأصحابه، فدخل على الملك فقال: ما فعل أصحابك الذين أرسلتهم معك؟ فقال: أهلكهم الله تعالى ونجانا. فقال: اقتلوه بالسيف. فنبأ (١) السيف عنه، وفشى خبره بأرض اليمن، وعرفه النَّاس، وعظموه وعلموا أنَّه (٢) وأصحابه على الحق فقال الغلام للملك: إنك لا\n_________\n(١) في (س): فتقاعد.\n(٢) زاد بعدها في (س): هو.","vol":"29","page":175},{"text":"تقدر على قتلي إلَّا أن تفعل ما أقول (١). قال: فكيف أقتلك؟ قال: تجمع أهل مملكتك وأنت على سريرك، وترميني بسهم باسم إلهي. ففعل الملك ذلك، ثم رماه باسم إلهه فأصابه فقتله، فقال النَّاس: لا إله إلَّا الله، عبد الله بن ثامر، ولا دين إلَّا دينه، فغضب الملك وأغلق الباب، يعني: باب المدينة، وأخذ أفواه السكك وخدّ أخدودًا وملأه نارًا، ثم عرضهم رجلًا رجلًا، فمن رجع عن الإِسلام تركه، ومن قال: ديني دين عبد الله بن ثامر ألقاه في الأخدود فأحرقه، وكان في مملكته امرأة أسلمت فيمن أسلم، ولها أولاد ثلاثة، أحدهم رضيع، فأخذهم، فقال لها الملك: ارجعي عن دينك وإلا ألقيتك وأولادك في النَّار. فأبت، فأخذ ابنها الأكبر فألقاه في النَّار، ثم قال لها: ارجعي عن دينك. فأبت، فألقى الثاني في النَّار، ثم قال لها: ارجعي عن دينك. فأبت، فأخذوا الصبي منها ليلقوه في النَّار، فهمّت المرأة بالرجوع، فقال لها الصبي: يَا أماه، لا ترجعي عن الإِسلام فإنك على الحق، ولا بأس عليك. فأُلقي الصبي في النَّار وألقيت أمه على أثره، فذلك قول الله تعالى: ﴿قُتِلَ أَصْحَابُ الْأُخْدُودِ﴾ (٢).\nوقال الضحاك في هذِه الآية (٣): أحرق بُخت نصر قومًا من\n_________\n(١) في (س): ما أقول لك.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٧، والخازن في \"لباب التأويل\" ٤/ ٤١٢، مختصرًا.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٤٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٧، كلاهما نحوه.","vol":"29","page":176},{"text":"المسلمين.\nوالأخدود: الحفرة والشق المستطيل في الأرض كالنهر، وجمعه: أخاديد (١) وهو: أفعول من الخد، يقال: خددت في الأرض خدا أي: شققت وحفرت (٢).\n\n<span data-type=\"title\" id=toc-6359>٥ </span>- قوله ﷿: ﴿النَّارِ ذَاتِ الْوَقُودِ (٥)﴾\nقراءة العامة بفتح الواو (٣)، وهو الحطب (٤) وقرأ أبو رجاء العطاردي بضم الواوعلى المصدر (٥)، وقراءة العامة: ﴿النَّارِ ذَاتِ الْوَقُودِ (٥)﴾ بالكسر فيهما على نعت الأخدود (٦)، وقرأ أشهب العقيلي\n_________\n(١) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٢٢)، \"الصحاح\" للجوهري ٢/ ٤٦٨، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٢٧٥ - ٢٧٦)، \"لسان العرب\" لابن منظور ٣/ ١٦٠ - ١٦١.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٤١، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٣، وابن الجوزي في \"زاد المسير\" ٩/ ٧٤، والقرطبي ١٩/ ٢٨٥.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٨٥، \"البحر المحيط\" لأبي حيان ٨/ ٤٤٤، \"فتح القدير\" للشوكاني ٥/ ٤٧٩.\n(٤) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧٣٧، والطبري في \"جامع البيان\" ٣٠/ ١٣٥، والنحاس في \"إعراب القرآن\" ٥/ ١٩٣، وابن فورك [٢١٢/ أ]، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٥.\n(٥) ذكره القراءة ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٧١) عن الحسن وعيسى، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٢، والقرطبي ١٩/ ٢٨٥، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٤ وهي قراءة غير متواترة.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٣، والنحاس في \"إعراب القرآن\" ٥/ ١٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٨٥، كلاهما دون نسبة، وأبو حيان =","vol":"29","page":177},{"text":"بالرفع فيهما على معنى أحرقتهم (١).\n﴿النَّارِ ذَاتِ الْوَقُودِ (٥)﴾ قال الرَّبيع بن أنس: كان أصحاب الأخدود قومًا مؤمنين، فاعتزلوا النَّاس في الفترة، وإن جبارًا من عبدة الأوثان أرسل إليهم، فعرض عليهم الدخول في دينه، فأبوا، فخد أخدودًا وأوقد فيه نارًا، ثم خَيّرهم بين الدخول في دينه وبين إلقائهم في النَّار، فاختاروا إلقائهم في النَّار على الرجوع عن دينهم، فألقاهم في النَّار فنجّى الله المُؤْمنين الذين ألقوا في النَّار، بأن قبض أرواحهم قبل أن تمسهم النَّار وخرجت النَّار إلى من على شفير الأخدود من الكفار فأحرقتهم (٢) (٣).\n_________\n= في \"البحر المحيط\" ٨/ ٤٤٤، والسمين الحلبي في \"الدر المصون\" ١٠/ ٧٤٥، والشوكاني في \"فتح القدير\" ٥/ ٤٧٩.\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٨٥، \"البحر المحيط\" لأبي حيان ٨/ ٤٤٤، \"فتح القدير\" للشوكاني ٥/ ٤٧٩، وهي قراءة غير متواترة.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٤ - ١٣٥، وذكره ابن فورك [٢١١/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٣٨٧، كلاهما بنحوه، وابن الجوزي في \"زاد المسير\" ٩/ ٧٥ مختصرًا.\n(٣) قال الطبري في \"جامع البيان\" ٣٠/ ١٣٥ مرجحًا: فأولى التأويلين بقوله ﴿قُتِلَ أَصْحَابُ الْأُخْدُودِ (٤)﴾ لعن أصحاب الأخدود الذين ألقوا المُؤْمنين والمؤمنات في الأخدود.\nوإنما قلت: ذلك أولى التأويلين بالصواب للذي ذكرنا عن الرَّبيع من العلة. وهو أن الله أخبر أن لهم عذاب الحريق مع عذاب جهنم. ولو لم يكونوا أحرقوا في الدنيا لم يكن لقوله ﴿وَلَهُمْ عَذَابُ الْحَرِيقِ﴾ معنى مفهوم، مع إخباره أن لهم عذاب جهنم؛ لأن عذاب جهنم هو عذاب الحريق، مع سائر أنواع عذابها في الآخرة.","vol":"29","page":178},{"text":"<span data-type=\"title\" id=toc-6360>٦ </span>- ﴿إِذْ هُمْ عَلَيْهَا قُعُودٌ (٦)﴾\n\n<span data-type=\"title\" id=toc-6361>٧ </span>- ﴿وَهُمْ عَلَى مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ (٧)﴾ حضور (١).\nوقال مقاتل: يعني: يشهدون أن المُؤْمنين ضلال حين تركوا عبادة الصنم (٢).\n\n<span data-type=\"title\" id=toc-6362>٨ </span>- قوله تعالى: ﴿وَمَا نَقَمُوا مِنْهُمْ﴾\nأي: وما علموا فيهم عيبًا، ولا وجدوا لهم جُرْمًا، ولا رأوا منهم سوءًا (٣).\n﴿إِلَّا أَنْ يُؤْمِنُوا بِاللَّهِ﴾ يعني: إلَّا بأن يؤمنوا (٤)، ومن أَجل أن يؤمنوا بالله (٥) ﴿الْعَزِيزِ الْحَمِيدِ﴾.\n\n<span data-type=\"title\" id=toc-6363>٩ </span>- ﴿الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ (٩)﴾\n\n<span data-type=\"title\" id=toc-6364>١٠ </span>- ﴿إِنَّ الَّذِينَ فَتَنُوا﴾ عَذّبوا وأحرقوا المؤمنين (٦)\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٣٦، والواحدي في \"الوسيط\" ٤/ ٤٦١، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٧، وابن الجوزي في \"زاد المسير\" ٩/ ٧٧.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٤٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٧، والخازن في \"لباب التأويل\" ٤/ ٤١٣ بنحوه.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٤٦١ بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٧، والزمخشري في \"الكشاف\" ٦/ ٣٤٩، والرازي في \"مفاتيح الغيب\" ٣١/ ١٢٠.\n(٤) في (س): يؤمنوا بالله.\n(٥) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٣، والسمعاني في \"تفسير القرآن\" ٦/ ١٩٨، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٧.\n(٦) قاله: ابن عباس، ومجاهد، والضَّحَاك، وقتادة، وابن أبزى: =","vol":"29","page":179},{"text":"﴿الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ﴾ نظيره قوله: ﴿يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ (١٣)﴾ (١).\n﴿ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ﴾ في الآخرة (٢) ﴿وَلَهُمْ عَذَابُ الْحَرِيقِ﴾ في الدنيا، وذلك أن الله تعالى أحرقهم بتلك النَّار التي أحرقوا بها المُؤْمنين.\nهذا قول الرَّبيع، وأصحابه (٣).\nوقال الآخرون: هما واحد (٤).\n_________\n= ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٦.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٦.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٦.\nقتادة: أخرجه الفريابي، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٤. وذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٤.\nابن أبزى: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٦.\n(١) الذاريات: ١٣.\n(٢) قاله: الرَّبيع، وابن إسحاق، وأبو العالية:\nالرَّبيع: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٧، وذكره الزمخشري في \"الكشاف\" ٦/ ٣٥٠، والرازي في \"مفاتيح الغيب\" ٣١/ ١٢١، ولم ينسباه.\nابن إسحاق: ذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٤، والزمخشري في \"الكشاف\" ٦/ ٣٥٠، والرازي في \"مفاتيح الغيب\" ٣١/ ١٢١، ولم ينسباه.\nأبو العالية: ذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٤، والزمخشري في \"الكشاف\" ٦/ ٣٥٠، والرازي في \"مفاتيح الغيب\" ٣١/ ١٢١، ولم ينسباه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٧، وذكره الواحدي في \"الوسيط\" ٤/ ٤٦١، والسمعاني في \"تفسير القرآن\" ٦/ ١٩٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٢.\n(٤) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ٧٧.","vol":"29","page":180},{"text":"[٣٤٣٤] أخبرني ابن فنجويه (١) قال: حَدَّثَنَا علي بن محمَّد بن لؤلؤ الورّاق (٢) قال: حَدَّثَنَا أبو عبيد محمَّد بن أَحْمد بن المؤمل الصيرفي (٣) قال: حَدَّثَنَا أبو جعفر محمَّد بن جعفر الأحول المعروف باللقلوق (٤) قال: حَدَّثَنَا منصور بن عمار (٥) قال: حَدَّثَنَا سعيد بن أبي توبة (٦)، عن عبد الرَّحْمَن بن الجهم (٧) يبلغ به حذيفة بن اليمان - ﵁ - قال: أَسَرّ إلى النَّبِيّ - ﷺ - حديثًا في النَّار فقال: \"يَا حذيفة إنّ في جهنم لسباعًا من نار وكلابًا من نار، وسيوفًا من نار، وإنه يُبعث ملائكة يُعلّقون أهل النَّار بتلك الكلاليب بأحناكهم، ويقطعونهم بتلك السيوف عضوًا عضوًا، ويلقونهم إلى تلك الكلاب والسباع، كلّما قطعوا عضوًا، عاد آخر مكانه غضًّا جديدًا\" (٨).\n_________\n(١) ثِقَة صدوق، كثير الرواية للمناكير.\n(٢) أبو الحسن البغدادي، صدوق غير أنَّه رديء الكتاب.\n(٣) ثِقَة.\n(٤) أبو جعفر الفارسيّ، ثِقَة.\n(٥) أبو السري السلمي، ليس بالقوي.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) [٣٤٣٤] الحكم على الإسناد:\nضعيف، فيه منصور بن عمار، ليس بالقوي، ومن لم أجده.\nالتخريج:\nأخرجه ابن أبي الدنيا في \"صفة النَّار\" (ص ٨٦) (١٢١).","vol":"29","page":181},{"text":"<span data-type=\"title\" id=toc-6365>١١ </span>- قوله تعالى: ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ذَلِكَ الْفَوْزُ الْكَبِيرُ (١١)﴾\nواختلف العلماء في جواب القسم.\nفقال بعضهم: جوابه ﴿قُتِلَ أَصْحَابُ الْأُخْدُودِ (٤)﴾، وفيه إضمار، يعني: لقدقتل (١).\nوقيل: فيه تقديم وتأخير، تقديره: ﴿قُتِلَ أَصْحَابُ الْأُخْدُودِ (٤)﴾، ﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (١)﴾ (٢).\nوقال قتادة (٣): جوابه:\n\n<span data-type=\"title\" id=toc-6366>١٢ </span>- ﴿إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ (١٢)﴾ أي: أخذه بالعذاب، والانتقام (٤).\n\n<span data-type=\"title\" id=toc-6367>١٣ </span>- ﴿إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ (١٣)﴾ يعني: الخلق، عن أكثر العلماء (٥).\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٣، والأخفش في \"معاني القرآن\" ٢/ ٧٣٦، والطبري في \"جامع البيان\" ٣٠/ ١٣٥، والماوردي في \"النكت والعيون\" ٦/ ٢٤١.\n(٢) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧٣٦، والطبري في \"جامع البيان\" ٣٠/ ١٣٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١١٣.\n(٣) ذكره الأخفش في \"معاني القرآن\" ٢/ ٧٣٦، ولم ينسبه، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٤١، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٨.\n(٤) ذكره الواحدي في \"الوسيط\" ٤/ ٤٦٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٨، والزمخشري في \"الكشاف\" ٦/ ٣٥٠.\n(٥) قاله الضحاك، وابن زيد، وابن جريج، ويحيى بن سلام: =","vol":"29","page":182},{"text":"وروى عطية العوفي، عن ابن عباس - ﵄ -: يعني: يبدأ العذاب للكفار في الدنيا، ثم يُعيد عليهم العذاب في الآخرة (١)\n\n<span data-type=\"title\" id=toc-6368>١٤ </span>- ﴿وَهُوَ الْغَفُورُ الْوَدُودُ (١٤)﴾\nقال ابن عباس: المتودد إلى أوليائه بالمغفرة (٢) وروى علي بن أبي طلحة عنه: الحبيب (٣).\nوقال مجاهد: الوادّ (٤).\n_________\n= الضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٨، ولم ينسبه.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٨، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٤.\nابن جريج: أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٧، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٨، ولم ينسبه.\nيحيى بن سلام: ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٤٣، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٨، ولم ينسبه.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٨ ورجحه، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٤ واختاره، وابن فورك [٢١١/ أ] والمارودي في \"النكت والعيون\" ٦/ ٢٤٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٢.\n(٢) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٠، والبغوي ٨/ ٣٨٨، ولم ينسباه، والرازي في \"مفاتيح الغيب\" ٣١/ ١٢٢ عن الكلبي، والقرطبي ١٩/ ٢٩٤.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٨، وابن المنذر، والبيهقي في \"الأسماء والصفات\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٧، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٨، ولم ينسبه، والقول علقه البُخَارِيّ في كتاب التوحيد، باب ﴿وَكَانَ عَرْشُهُ عَلَى الْمَاءِ﴾ قبل حديث (٧٤١٨).\n(٤) ذكره القرطبي ١٩/ ٢٩٤، والشوكاني في \"فتح القدير\" ٥/ ٤٨٠.","vol":"29","page":183},{"text":"وقال ابن زيد: الرَّحِيم (١).\nوقيل: بمعنى المودود، مثل: الحلوب والركوب (٢).\nوقيل: معناه يغفر ويودُّ أن يغفر (٣).\n\n<span data-type=\"title\" id=toc-6369>١٥ </span>- ﴿ذُو الْعَرْشِ الْمَجِيدُ (١٥)﴾ السرير العظيم (٤).\nوقال ابن عباس - ﵄ - (٥)، وقتادة (٦): الكريم.\nواختلف القرأة فيه: فقرأ يحيى بن وثّاب (٧)،\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٤٣، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٩٤.\n(٢) قاله الأزهري.\nانظر: \"الوسيط\" للواحدي ٤/ ٤٦٢، \"تفسير القرآن\" للسمعاني ٦/ ٢٠٠، \"معالم التنزيل\" للبغوي ٨/ ٣٨٨، ولم ينسبه، \"مفاتيح الغيب\" للرازي ٣١/ ١٢٢.\n(٣) ذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٨٨، والخازن في \"لباب التأويل\" ٤/ ٤١٤، ولم ينسباه.\n(٤) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١٢٣، والخازن في \"لباب التأويل\" ٤/ ٤١٤.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٣٩، وابن المنذر، والبيهقي في \"الأسماء والصفات\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٧، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٨، ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٤٣.\n(٦) ذكره الزجاج في \"معاني القرآن\" ٥/ ٣٠٨، ولم ينسبه.\n(٧) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٤، والنحاس في \"إعراب القرآن\" ٥/ ١٩٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٣، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٥.","vol":"29","page":184},{"text":"وحمزة (١)، والكسائي (٢)، وخلف (٣): بجر الدال على نعت العرش، غيرهم (٤)، بالرفع على صفة الغفور.\n\n<span data-type=\"title\" id=toc-6370>١٦ </span>- ﴿فَعَّالٌ لِمَا يُرِيدُ (١٦)﴾.\n\n<span data-type=\"title\" id=toc-6371>١٧ </span>- قوله ﷿: ﴿هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ (١٧)﴾ خبر الجنود الكافرة الهالكة (٥)\nثم بين من هم فقال:\n\n<span data-type=\"title\" id=toc-6372>١٨ </span>- ﴿فِرْعَوْنَ وَثَمُودَ (١٨)﴾\n\n<span data-type=\"title\" id=toc-6373>١٩ </span>- ﴿بَلِ الَّذِينَ كَفَرُوا﴾ من قومك يَا محمَّد (٦)\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٨)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤٠١)، \"التذكرة\" لابن غلبون ٢/ ٦٢٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٩، \"التيسير\" للداني (ص ١٧٩).\n(٢) المصدر السابق.\n(٣) ذكره ابن مهران الأَصْبهانِيّ في \"المبسوط في القراءات العشر\" (ص ٤٠١)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣٩٩، والدمياطي \"إتحاف فضلاء البشر\" ٢/ ٦٠١.\n(٤) منهم: ابن كثير، ونافع، وأبو عمرو، وابن عامر، وعاصم.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٧٨)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤٠١)، \"التذكرة\" لابن غلبون ٢/ ٦٢٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٩، \"التيسير\" للداني (ص ١٧٩).\n(٥) ذكره الواحدي في \"الوجيز\" ٢/ ١١٩٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٨ - ٣٨٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٩٥، والخازن في \"لباب التأويل\" ٤/ ٤١٤.\n(٦) ذكره الواحدي في \"الوجيز\" ٢/ ١١٩٠، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٩، والزمخشري في \"الكشاف\" ٦/ ٣٥١، والخازن في \"لباب التأويل\" ٤/ ٤١٤.","vol":"29","page":185},{"text":"﴿فِي تَكْذِيبٍ﴾ واستيجاب للتعذيب كدأب من قبلهم (١).\n\n<span data-type=\"title\" id=toc-6374>٢٠ </span>- ﴿وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ (٢٠)﴾ عالم بهم لا يخفى عليه شيء من أحوالهم (٢).\n\n<span data-type=\"title\" id=toc-6375>٢١ </span>- ﴿بَلْ هُوَ قُرْآنٌ مَجِيدٌ (٢١)﴾\nكريم، شريف، كثير الخير، وليس كما زعم المشركون (٣).\nوقال عبد العزيز بن يحيى (٤): مجيد: يعني: غير مخلوق.\nوقرأ ابن السميفع (٥): ﴿بَلْ هُوَ قُرْآنٌ مَجِيدٌ﴾ بالإضافة، أي: قرآن رب مجيد.\n_________\n(١) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٥١.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٨٩، والزمخشري في \"الكشاف\" ٦/ ٣٥١، وابن الجوزي في \"زاد المسير\" ٩/ ٧٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٩٦.\n(٣) قاله ابن عباس، وابن جبير، وقتادة، ومقاتل:\nابن عباس: ذكره الواحدي في \"الوسيط\" ٤/ ٤٦٣، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٨٩، وابن الجوزي في \"زاد المسير\" ٩/ ٧٩، ولم ينسباه.\nابن جبير: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٠، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٨٩، وابن الجوزي في \"زاد المسير\" ٩/ ٧٩، ولم ينسباه.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٠، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٨٩، وابن الجوزي في \"زاد المسير\" ٩/ ٧٩، ولم ينسباه.\nمقاتل: ذكره الواحدي في \"الوسيط\" ٤/ ٤٦٣، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٨٩، وابن الجوزي في \"زاد المسير\" ٧/ ٧٩، ولم ينسباه.\n(٤) لم أجده.\n(٥) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٣، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٩٦، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٦. وهي قراءة غير متواترة.","vol":"29","page":186},{"text":"<span data-type=\"title\" id=toc-6376>٢٢ </span>- ﴿فِي لَوْحٍ مَحْفُوظٍ (٢٢)﴾\nقرأ يحيى بن يعمر: (في لُوح) بضم اللام (١) أي: أنَّه يلوح، وهو ذو نور، وعلو، وشرف، وقرأ الآخرون: بفتح اللام (٢).\n(محفوظ): قرأ نافع (٣)، وابن محيصن (٤): بضم الظاء على نعت القرآن، وقرأ الباقون (٥): بالكسر على نعت (اللوح).\n[٣٤٣٥] أخبرنا ابن فنجويه (٦)، قال: حَدَّثَنَا مخلد بن جعفر\n_________\n(١) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧١) عن اليماني، \"الكشاف\" للزمخشري ٦/ ٣٥١، \"مفاتيح الغيب\" للرازي ٣١/ ١٢٤ - ١٢٥، \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٩٧، \"البحر المحيط\" لأبي حيان ٨/ ٤٤٦. وهي قراءة غير متواترة.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ١٩/ ٢٩٧، \"البحر المحيط\" لأبي حيان ٨/ ٤٤٦، \"الدر المصون\" للسمين الحلبي ١٠/ ٧٥٠، \"فتح القدير\" للشوكاني ٥/ ٤٨١.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٨)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤٠١)، \"التذكرة\" لابن غلبون ٢/ ٦٢٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٩، \"التيسير\" للداني (ص ١٧٩).\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٤٠، والنحاس في \"إعراب القرآن\" ٥/ ١٩٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٣، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٦.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٧٨)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤٠١)، \"التذكرة\" لابن غلبون ٢/ ٦٢٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٩، \"التيسير\" للداني (ص ١٧٩).\n(٦) ثِقَة صدوق، كثير الرواية للمناكير.","vol":"29","page":187},{"text":"الباقرحي (١)، قال: حَدَّثَنَا الحسن بن علويه (٢)، قال: حَدَّثَنَا إسماعيل ابن عيسى (٣)، قال: حَدَّثَنَا إسحاق بن بشر (٤)، قال: أخبرنا مقاتل (٥)، وابن جريج (٦)، عن مجاهد (٧)، عن ابن عباس - ﵄ - قال: إن في صدر اللوح: لا إله إلَّا الله وحده، ودينه الإِسلام، ومحمَّد عبده ورسوله، فمن آمن بالله تعالى، وصَدَّق بوعده، واتبع رسله، أدخله الجنة. قال: واللوح: لوح من دُرّة بيضاء، طوله ما بين السماء والأرض، وعرضه ما بين المشرق والمغرب، وحافتاه الدر والياقوت، ودفتاه ياقوتة حمراء، وقلمه نور، وكلامه برّ، معقود بالعرش، وأصله في حجر ملك يقال له: ماطريون، محفوظ من الشياطين، فذلك قوله تعالى: ﴿بَلْ هُوَ قُرْآنٌ مَجِيدٌ (٢١) فِي لَوْحٍ مَحْفُوظٍ (٢٢)﴾ لله ﷿ فيه في كل يوم وليلة ثلاثمائة وستون لحظة، يُحيي ويميت، ويُعز ويذل، ويفعل ما يشاء (٨).\n_________\n(١) في الأصل: الباقر، والمثبت من (س)، وهو أبو علي الفارسيّ، اختلط بعد أن كان أمره مستقيمًا.\n(٢) أبو محمَّد البغدادي القطَّان، ثِقَة.\n(٣) العطار، ضعفه الأَزدِيّ وصححه غيره.\n(٤) كذاب.\n(٥) ابن سليمان، كذبوه وهجروه، ورمي بالتجسيم.\n(٦) عبد الملك بن عبد العزيز، ثِقَة فقيه فاضل، كان يدلس ويرسل.\n(٧) ثِقَة إمام في التفسير والعلم.\n(٨) [٣٤٣٥] الحكم على الإسناد:\nضعيف جدًّا، فيه مقاتل بن سليمان، كذبوه وهجروه، وإسحاق بن بشر كذاب، والباقرحي اختلط بعد أن كان أمره مستقيمًا. =","vol":"29","page":188},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nيروى عن ابن عباس موقوفًا، ومرفوعًا، ورواه عنه ثلاثة:\nالأول: مجاهد بن جبر:\nرواه المصنف، وعنه الواحدي في \"الوسيط\" ٤/ ٤٦٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٨٩، من طريق إسماعيل بن عيسى، عن إسحاق بن بشر، عن مقاتل، وابن جريج، عن مجاهد، عن ابن عباس موقوفًا.\nالثاني: الضحاك بن مزاحم الهلالي:\nرواه أبو الشيخ في \"العظمة\" ٢/ ٤٩٦ (١٦٠) من طريق سفيان بن عيينة، عن أبي حمزة الثمالي، عن الضحاك، عن ابن عباس مرفوعًا.\nوهذا إسناد ضعيف: الضحاك قيل إنه لم يلق ابن عباس، وأبو حمزة الثمالي ضعيف.\nالثالث: سعيد بن جبير. جاء عنه من ثلاثة أوجه:\n١ - عبد الملك بن سعيد بن جبير:\nرواه محمَّد بن عثمان بن أبي شيبة في العرش كما في \"تفسير القرآن العظيم\" لابن كثير ٤/ ٣١٤، ولم أجده في العرش، وعنه الطَّبْرَانِيّ في \"المعجم الكبير\" ١٢/ ٧٢ (١٢٥١١)، وأبو نعيم في \"حلية الأولياء\" ٤/ ٣٠٥، وابن مردويه كما في \"اللآلئ المصنوعة\" للسيوطي ١/ ٢٥، عن زيد بن عبد الله البكائي، عن ليث بن أبي سليم عن عبد الملك بن سعيد، عن أَبيه مرفوعًا.\nوهذا إسناد ضعيف. قال أبو نعيم: غريب من حديث سعيد، وابنه عبد الملك لم نكتبه إلَّا من هذا الوجه. ا. هـ.\nوضعفه الألباني في تحقيقه لـ \"شرح الطحاوية\" (ص ٢٦٣)، وأعله بزياد البكائي، وليث بن أبي سليم.\n٢ - أبو حمزة الثمالي:\nرواه الطبري في \"جامع البيان\" ٢٧/ ١٣٥ من طريق عبيد الله بن موسى.\nورواه الحاكم في \"المستدرك\" ٢/ ٤٧٤، ٢/ ٥٦٤، وعنه البيهقي في \"الأسماء =","vol":"29","page":189},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= والصفات\" ٢/ ٢٦٤ من طريق سفيان.\nورواه أبو الشيخ في \"العظمة\" ٢/ ٤٩٢ (١٥٨) من طريق سعيد بن يحيى، عن مسلم بن خالد، عن يزيد بن أبي خالد.\nورواه اللالكائي في \"شرح أصول الاعتقاد\" ٤/ ٧٤٢ (١٢٢٥) من طريق الحسن ابن حبيب.\nخمستهم: ابن موسى، وسفيان، والحسن بن حبيب، ويزيد، عن أبي حمزة الثمالي، عن سعيد، عن ابن عباس موقوفًا.\nوهذا إسناد ضعيف: أبو حمزة الثمالي: رافضي ضعيف.\nقال الحاكم بعد تخريجه: هذا حديث صحيح الإسناد، فإن أَبا حمزة الثمالي لم ينقم عليه إلَّا الغلو في مذهبه فقط، وتعقبه الذهبي بقوله: اسم أبي حمزة ثابت وهو واه بمرة.\n٣ - بكير بن شهاب الكُوفيّ:\nرواه الطَّبْرَانِيّ في \"المعجم الكبير\" كما في \"اللآلئ المصنوعة\" للسيوطي ١/ ٢٦ من طريق أبي نعيم، عن عبد الله بن الوليد، عن بكير، عن سعيد، عن ابن عباس موقوفًا. وهذا الطريق قال عنه الشيخ الألباني في تعليقه على \"شرح الطحاوية\" (ص ٢٦٣) إسناده يحتمل التحسين، فإن رجاله كلهم ثقات غير بكير بن شهاب، وهو الكُوفيّ قال فيه أبو حاتم: شيخ، وذكره ابن حبان في \"الثِّقات\". ا. هـ.\nقلت: وحاصل الأمر: أن الحديث بمجموع هذِه الطرق والمتابعات يكون حسنًا لغيره موقوفًا، والله أعلم. ويشهد له أَيضًا:\nما رواه أبو الشيخ في \"العظمة\" ٢/ ٤٩١ (١٥٧) عن أَحْمد بن محمَّد البغدادي، وابن الجوزي في \"الموضوعات\" ١/ ١٦٨ من طريق أبي الفتح الأَزدِيّ، كلاهما، عن سعيد بن ثواب، عن بكير السكوني، عن محمَّد بن عثمان الحراني، عن مالك بن دينار، عن الحسن، عن أنس به مرفوعًا نحوه.\nوهو بهذا السياق موضوع قاله ابن الجوزي، والذهبي في \"الميزان\" ٦/ ٢٥٣. وقال محمَّد بن عثمان: متروك. =","vol":"29","page":190},{"text":"[٣٤٣٦] وأخبرنا عقيل بن محمَّد (١)، أنّ المعافى بن زكريا (٢) أخبرهم، عن محمَّد بن جرير (٣) قال: حَدَّثَنَا عمرو (٤) بن عليّ قال: سمعت قرة بن سليمان (٥) قال: حَدَّثَنَا حرب بن سريج (٦) قال: حَدَّثَنَا عبد العزيز بن صهيب (٧)، عن أنس بن مالك - ﵁ - في قوله: ﴿بَلْ هُوَ قُرْآنٌ مَجِيدٌ (٢١) فِي لَوْحٍ مَحْفُوظٍ (٢٢)﴾ قال: إن اللوح المحفوظ\n_________\n= وقواه السيوطي في \"اللآلئ المصنوعة\" ١/ ٢٥ بحديث ابن عباس السابق.\nقلت: والأقرب وقفه على ابن عباس. والله أعلم.\n(١) لم أجده.\n(٢) أبو الفرج النهرواني، العلامة الفقيه الحافظ الثقة.\n(٣) الطبري، الإِمام العلم المجتهد، صاحب التصانيف البديعة.\n(٤) ابن بحر بن كنيز، ثِقَة حافظ.\n(٥) في الأصل، (س): سليم، وما أثبته من كتب التراجم والرجال، وهو قرة بن سليمان الجهضمي الأَزدِيّ، جليس حماد بن زيد، روى عن هشام بن حسان ومعاوية بن صالح، روى عن أبو الوليد الطَّيالِسيّ وعمرو بن عليّ، قال عنه أبو حاتم: ضعيف الحديث.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٣١، \"ميزان الاعتدال\" للذهبي ٣/ ٣٨٨.\n(٦) في الأصل، (س): شريح، وما أثبته من كتب التراجم والرجال، وهو حرب بن سريج بن المنذر المنقري، أبو سفيان البَصْرِيّ البزَّاز، روى عن الحسن وغيره، وعنه عبيد الله القواريري وشيبان بن فروخ، وثقه ابن معين ولينه غيره، قال ابن حجر، صدوق يخطئ.\nانظر: \"ميزان الاعتدال\" للذهبي ٢/ ٢١١، \"تقريب التهذيب\" لابن حجر (١١٦٤).\n(٧) البناني، ثِقَة.","vol":"29","page":191},{"text":"الذي ذكره الله تعالى في جبهة إسرافيل ﵇ (١).\nوقال مقاتل: اللوح المحفوظ: عن يمين العرش (٢).\n_________\n(١) [٣٤٣٦] الحكم على الإسناد:\nضعيف، فيه قرة بن سليمان، ضعفه أبو حاتم، وشيخ المصنف لم أجده.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ١٤٠، وعنه المصنف من طريق عمرو بن علي، عن قرة، عن حرب، عن عبد العزيز بن صهيب، عن أنس به.\nوذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٣ مختصرًا، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٩٦.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٢٩٦، والخازن في \"لباب التأويل\" ٤/ ٤١٤، ولم ينسبه.","vol":"29","page":192},{"text":"<span data-type=\"title\" id=toc-6377>٨٦ - سُورَة الطارق</span>","vol":"29","page":193},{"text":"سورة الطارق\nمكية (١)، وهي مائتان وتسع (٢) وثلاثون حرفًا، وإحدى وستون كلمة، وسبع (٣) عشرة آية (٤).\n[٣٤٣٧] أخبرنا أبو عثمان بن أبي بكر المقرئ (٥)، قال: أخبرنا أبو عمرو بن أبي الفضل الشروطي (٦)، قال: حَدَّثَنَا إبراهيم بن شريك الأَزدِيّ (٧)، قال: حَدَّثَنَا أبو عبد الله بن يونس (٨)، قال:\n_________\n(١) قاله ابن عباس: أخرجه ابن الضُّرَيس في \"فضائل القرآن\" (ص ٣٤)، وابن مروديه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٩، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣، عن ابن عباس قال: نزلت ﴿وَالسَّمَاءِ وَالطَّارِقِ (١)﴾ بمكة.\nوقد حكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٤، والبقاعي في \"مصاعد النظر\" ٣/ ١٧٨ الإجماع على مكيتها.\n(٢) في (س): وتسعة.\n(٣) في (س): وستة.\n(٤) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٦٩ وذكر تسع عشرة آية في المدنِيُّ والكوفي، \"البيان في عد آي القرآن\" للداني (ص ٢٧٥)، \"القول الوجيز\" للمخللاتي (ص ٣٤٣).\nوجاء في (س) ما نصه: وستة عشر آية في المدني الأول، وسبع عشرة في عدد الباقين اختلافها: آية ﴿إِنَّهُمْ يَكِيدُونَ كَيْدًا (١٥)﴾ لم يعدها المدني الأول.\n(٥) سعيد بن محمَّد الزعفراني، ثِقَة صالح.\n(٦) محمَّد بن جعفر بن مطر، عدل ضابط.\n(٧) أبو إسحاق الأسدي، الإِمام المحدث الثقة.\n(٨) أَحْمد بن يونس اليربوعي، ثِقَة حافظ.","vol":"29","page":195},{"text":"حَدَّثَنَا سلام بن سليم (١)، قال: حَدَّثَنَا هارون بن كثير (٢)، عن زيد بن أسلم (٣)، عن أَبيه (٤)، عن أبي أُمامة الباهليّ (٥)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة الطارق، أعطاه الله تعالى من الأجر بعدد كل نجمٍ في السماء عشر حسنات\" (٦).\n[٣٤٣٨] وأخبرنا ابن فنجويه (٧)، قال: حَدَّثَنَا ابن نصرويه (٨)، قال: حَدَّثَنَا أبو العباس إسحاق بن الفضل الزَّيات (٩)، قال: يوسف ابن موسى القطَّان (١٠)، قال: حَدَّثَنَا الضحاك بن مخلد (١١)، عن عبد الله بن عبد الرَّحْمَن بن يعلي بن كعب (١٢)، عن عبد الرَّحْمَن بن\n_________\n(١) متروك.\n(٢) مجهول.\n(٣) قال ابن حجر: هو تحريف والصواب زيد بن سالم، جهله أبو حاتم.\n(٤) قال الذهبي: زيد عن أَبيه نكرة.\n(٥) صحابي مشهور.\n(٦) [٣٤٣٧] الحكم على الإسناد:\nضعيف جدًّا، والحديث موضوع.\nالتخريج:\nسبق بسط الحديث عنه.\n(٧) ثِقَة صدوق، كثير الرواية للمناكير.\n(٨) لم أجده.\n(٩) ذكره الدارقطني فقال: صدوق.\n(١٠) أبو يعقوب، صدوق.\n(١١) أبو عاصم النَّبِيل، ثِقَة، ثبت.\n(١٢) عبد الله بن عبد الرَّحْمَن بن يعلق بن كعب الطَّائِفِيِّ، أبو يعلى الثَّقَفيّ يروي عن =","vol":"29","page":196},{"text":"خالد بن (جبل -أو ابن أبي جبل) (١)، شك أبو عاصم- عن أَبيه (٢) قال: رأيت رسول الله - ﷺ - متوكئًا على قوس في مشرقة ثقيف فقرأ سورة: ﴿وَالسَّمَاءِ وَالطَّارِقِ (١)﴾ حتَّى ختمها، فحفظتها في الجاهلية قال: فمررت في مجلس ثقيف، وفيهم (٣) قوم من قريش فيهم عُتبة، وشيبة ابنا ربيعة، واستقرؤني (٤) فقرأتها عليهم، فقال الثقفيون: ما نرى هذا إلَّا حقًا، فقال القرشيون: نحن أعلم بصاحبنا لو علمنا أنَّه حق لتبعناه (٥).\n_________\n= عطاء والمطلب بن حنطب، روى عن ابن المبارك وأبو عاصم النَّبِيل وأبو نعيم، ذكره ابن حبان في \"الثِّقات\" وقال ابن حجر: صدوق يخطئ ويهم.\nانظر: \"الثِّقات\" لابن حبان ٧/ ٤٠، \"تقريب التهذيب\" لابن حجر (٣٤٣٨).\n(١) في الأصل: جبلة أو ابن أبي جبلة، وما أثبت من (س)، وكتب التراجم والرجال، وهو عبد الرَّحْمَن بن خالد بن جبل بن العدواني، يروي عن أَبيه، روى عنه عبد الله بن عبد الرَّحْمَن الطَّائِفِيِّ، قال والحافظ ابن حجر: قال الحسيني: مجهول وذكره ابن حبان في \"الثِّقات\".\nانظر: \"الثِّقات\" لابن حبان ٧/ ٧٢، \"تعجيل المنفعة\" لابن حجر ١/ ٧٩٣.\n(٢) له صحبة.\n(٣) في (س): وفيه.\n(٤) في (س): فاستقرآني.\n(٥) ٤٣٨٣٥٥] الحكم على الإسناد:\nضعيف، فيه ابن نصرويه لم أجده، وعبد الله بن عبد الرَّحْمَن، صدوق يخطئ ويهم، وعبد الرَّحْمَن بن خالد قال الحسيني: مجهول.\nالتخريج:\nالحديث مداره على عبد الله الطَّائِفِيِّ، عن عبد الرَّحْمَن بن خالد، عن أَبيه به. =","vol":"29","page":197},{"text":"قوله ﷿:\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6378>١ </span>- ﴿وَالسَّمَاءِ وَالطَّارِقِ (١)﴾\nنزلت في أبي طالب، وذلك أنَّه أتى رسول الله -ﷺ- فأتحفه بخبز ولبن، فبينا هو جالس يأكل؛ إذ انحط نجم فامتلأ ماء ثم نارًا، ففزع أبو طالب وقال: أي شيء هذا، فقال رسول الله - ﷺ -: \"هذا نجم رُمي بها (١) وهو آية من آيات الله تعالى\"، فعجب أبو طالب فأنزل\n_________\n= رواه البُخَارِيّ في \"التاريخ الكبير\" ٣/ ١٣٨، وأَحمد في \"المسند\" ٤/ ٣٣٥، وابن خزيمة في \"صحيحه\" ٣/ ١٤١ (١٧٧٨)، والطبراني في \"المعجم الكبير\" ٤/ ١٩٧ - ١٩٨ (٤١٢٦، ٤١٢٨).\nمن طرق عن مروان بن معاوية، عن عبد الله بن عبد الرَّحْمَن الطَّائِفِيِّ، عن عبد الرَّحْمَن بن خالد، به.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٦: عبد الرَّحْمَن ذكره ابن أبي حاتم، ولم يجرحه أحد، وبقية رجاله ثقات.\nوقال الدكتور الأعظمي في تحقيق \"صحيح ابن خزيمة\" ٣/ ١٤٠: عبد الرَّحْمَن العدواني: مجهول كما قاله الحسيني، والطائفي: يخطئ ويهم كما قال الحافظ.\nقلت: والحديث رواه ابن مردويه أَيضًا كما في \"الدر المنثور\" للسيوطي ٦/ ٥٥٩، وهو مع كل ذلك ضعيف لما سبق ذكره. والله أعلم.\nغريب الحديث: المشرق: مصلى العيد، وهو سوق بالطائف.\nانظر: \"معجم البلدان\" لياقوت ٥/ ١٣٣، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤١٦.\n(١) في (س): به.","vol":"29","page":198},{"text":"الله تعالى: ﴿وَالسَّمَاءِ وَالطَّارِقِ (١)﴾ (١)، يعني: النجم يظهر ليلًا، ويَخفى نهارًا، وكل ما جاء ليلًا فقد طرق (٢) ومنه حديث جابر - ﵁ -: نهى النَّبِيّ - ﷺ - أن يطرق الرَّجل أهله وقال: \"حتَّى تستحد المغيبة، وتمتشط الشعثة\" (٣).\n_________\n(١) الأثر ذكره المصنف، وتبعه عليه الواحدي في \"أسباب النزول\" (ص ٤٧٦) هكذا بلا إسناده وذكره الزمخشري في \"الكشاف\" ٦/ ٣٥٢، والألوسي في \"روح المعاني\" ٣٠/ ٩٥، ولكن البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٩٣ نسبه للكلبي، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١، نسبه لأبي صالح، عن ابن عباس.\n(٢) قاله: ابن عباس، والضَّحَاك، وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤١، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١١، والواحدي في \"الوسيط\" ٤/ ٤٦٤، ولم ينسباه.\nالضحاك: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤١، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١١، والواحدي في \"الوسيط\" ٤/ ٤٦٤، ولم ينسباه.\nقتادة: أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٦٥، والطبري في \"جامع البيان\" ٣٠/ ١٤١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦٠ لعبد بن حميد، وابن المنذر أَيضًا.\n(٣) حديث صحيح.\nيرويه عن جابر بن عبد الله خمسة:\nالأول: عامر بن شراحيل الشعبي: ويرويه عنه اثنان:\nأ- عاصم الأحول:\nرواه النَّسائيّ في \"السنن الكبرى\" ٥/ ٣٦٢ (٩١٤٣) من طريق أبي عوانة.\nورواه أبو عوانة في \"المسند\" ٤/ ٥١٢ (٧٥٢٨) من طريق أبي معاوية الضَّرير.\nكلاهما: عن عاصم الأحول به.\nب- سيار أبو الحكم: ويرويه عنه اثنان:\n١ - شعبة بن الحجاج: =","vol":"29","page":199},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه الطَّيالِسيّ في \"المسند\" (ص ٢٤٧) (١٧٨٦)، وعنه أبو نعيم في \"حلية الأولياء\" ٨/ ٣٥٢، وأبو عوانة في \"المسند\" ٤/ ٥١١ (٧٢٥٣).\nورواه أبو نعيم في \"حلية الأولياء\" ٨/ ٣٥٢ من طريق علي بن الجعد.\nورواه مسلم، كتاب الإمارة، باب كراهة الطروق ليلًا (٧١٥)، من طريق محمَّد ابن المثنَّى، وروح بن عبادة، وأبو عوانة في \"المسند\" ٤/ ٥١٢ (٧٥٢٥) عن روح وحده، وفي ٤/ ٥١١ (٧٥٢٣)، ٤/ ٥١٢ (٧٥٢٤، ٧٥٢٥) من طريق الأسود بن عامر، وزيد بن الحباب، وعبد الصمد بن عبد الوارث.\nورواه البُخَارِيّ، كتاب النكاح، باب طلب الولد (٥٢٤٦)، وابن خزيمة كما في \"إتحاف الخيرة المهرة\" للبوصيري ٣/ ١٩٧ (٢٨٢٢)، وأَحمد في \"المسند\" ٣/ ٢٩٨ (١٤١٨٤)، والنَّسائيّ في \"السنن الكبرى\" ٥/ ٣٦٢ (٩١٤٥) من طريق مُحَمَّد بن جعفر.\nورواه أَحْمد في \"المسند\" ٣/ ٣٥٥ عن هاشم.\nتسعتهم: الطيالسي، وابن الجعد، وابن المثنَّى، وروح، والأسود، وزيد، وعبد الصمد، وابن جعفر، وهاشم، عن شعبة به.\n٢ - هشيم بن بشير:\nرواه البُخَارِيّ، كتاب النكاح، باب تزويج الثيبات (٥٠٧٩)، وفي كتاب النكاح، باب تستحد المغيبة (٥٢٤٧)، وفي كتاب النكاح، باب تستحد المغيبة (٥٢٤٥).\nورواه مسلم، كتاب الإمارة، باب كراهة الطروق ليلًا (٧١٥)، كتاب الرضاع، باب استحباب نكاح البكر، عن يحيى بن يحيى، وإسماعيل بن سالم.\nورواه النَّسائيّ في \"السنن الكبرى\" ٥/ ٣٦٢ (٩١٤٤) عن الحسن بن إسماعيل.\nورواه أَحْمد في \"المسند\" ٣/ ٣٠٣ (١٤٢٤٨)، وعنه أبو داود، كتاب الجهاد، باب في الطروق (٢٧٧٨).\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٤٢٩ (٢٧١٤) من طريق شريح بن يونس.\nورواه الدَّارميّ في \"السنن\" (٢٢٦٢)، عن عبد الله بن مطيع. =","vol":"29","page":200},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه ابن خزيمة كما في \"إتحاف الخيرة المهرة\" للبوصيري ٣/ ١٩٧ (٢٨٢٢)، عن الحسين بن الحسن.\nورواه أبو عوانة ٤/ ٥١٢ (٧٥٢٦)، كتاب الجهاد، باب بيان السنن في دخول الرَّجل على أهله، وابن خزيمة كما في \"إتحاف الخيرة المهرة\" للبوصيري ٣/ ١٩٧ (٢٨٢٢)، عن يعقوب القواريري.\nورواه أبو عوانة في \"المسند\" ٤/ ٥١٢ (٧٥٢٦)، من طريق سريح بن النُّعمان.\nورواه أبو يعلى في \"المسند\" ٣/ ٣٧٧ (١٨٥٠)، عن زهير.\nورواه ابن خزيمة كما في \"إتحاف الخيرة المهرة\" ٣/ ١٩٧ (٢٨٢٢) عن زياد بن أَيُّوب.\nكلهم: أربعة عشر نفسًا، عن هشيم.\nكلاهما: شعبة وهشيم، عن سيار.\nكلاهما: عاصم، وسيار، عن الشعبي به.\nالثاني: محارب بن دثار: ويرويه عنه ثلاثة أنفس:\nأ- سفيان الثَّوريّ:\nرواه ابن أبي شيبة في \"المصنف\" ١١/ ٤٨٩ (٣٤٢٠٧)، وعنه كتاب الإمارة، باب كراهة الطروق (١٩٢٨)، عن وكيع، ورواه مسلم أَيضًا، كتاب الإمارة، باب كراهة الطروق (١٩٢٨)، عن عبد الرَّحْمَن بن مهدي.\nكلاهما: وكيع، وابن مهدي، عن سفيان به.\nب- مسعر بن كدام:\nرواه البُخَارِيّ، كتاب الصلاة، باب الصلاة إذا قدم من سفر (٤٤٣)، عن خلاد ابن يحيى، عن مسعر به.\nج- شعبة بن الحجاج:\nرواه البُخَارِيّ، كتاب العمرة، باب لا يطرق أهله إذا بلغ المدينة (١٨٠١)، عن مسلم بن إبراهيم، وفي كتاب النكاح، باب لا يطرق أهله ليلًا (٥٢٤٣)، عن آدم. ورواه أَحْمد في \"المسند\" ٣/ ٢٩٩ (١٤١٩١)، ومسلم، كتاب الإمارة، باب كراهة الطروق (٧١٥)، عن محمَّد بن جعفر. =","vol":"29","page":201},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه أَحْمد في \"المسند\" ٣/ ٢٩٩ (١٤١٩١)، عن حجاج، ومسلم، كتاب الإمارة، باب كراهة الطروق (٧١٥)، عن معاذ.\nورواه أبو داود، كتاب الجهاد، باب في الطروق (٢٧٧٦)، عن حفص بن عمر ومسلم بن إبراهيم.\nورواه أَحْمد في \"المسند\" ٣/ ٢٩٩ (١٤١٩١)، عن عفان.\nسبعتهم: مسلم، وآدم، وابن جعفر، وحجاج، ومعاذ، وحفص، وعفان، عن شعبة به.\nثلاثتهم: سفيان، ومسعر، وشعبة، عن محارب به مختصرًا ومطولًا.\nالثالث: أبو الزُّبير المكيّ:\nرواه أَحْمد في \"المسند\" ٣/ ٣١٠ (٤٣٢٧) عن نصر بن حجاج، عن أبي الزُّبير المكيّ به.\nالرابع: سالم بن أبي الجعد:\nرواه أَحْمد في \"المسند\" ٣/ ٣١٤ (١٤٣٧٦)، عن أبي معاوية، وأبو يعلى في \"المسند\" ٣/ ٤١٣ (١٨٩٨) من طريق جرير.\nكلاهما: أبو معاوية، وجرير، عن الأَعمش، عن سالم به.\nالخامس: نبيح العنزي:\nرواه أَحْمد في \"المسند\" ٣/ ٢٩٩ (١٤١٩٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٦/ ٤٢٨ (٢٧١٣) من طريق شعبة، ورواه أبو يعلى في \"المسند\" ٣/ ٣٧٢ - ٣٧٣ (١٨٤٣) من طريق سفيان.\nكلاهما: شعبة، وسفيان، عن الأسود بن قيس، عن نبيح به.\nخمستهم: الشعبي، ومحارب، وأبو الزُّبير، وسالم، ونبيح، عن جابر به مرفوعًا مختصرًا ومطولًا.\nوللحديث شواهد منها:\n١ - من حديث سعد بن أبي وقَّاص:\nرواه الإِمام أَحْمد في \"المسند\" ١/ ١٧٥ (١٥١٣) من طريق عقيل، عن الزُّهْرِيّ، عن سعد به. =","vol":"29","page":202},{"text":"وقالت هند بنت عتبة يوم أحد:\nنحن بنات طارق ... نمشي على النمارق (١)\nتريد: أن أبانا نجم في شرفه وعلوه.\n_________\n= وفيه انقطاع، الزُّهْرِيّ لم يسمع من سعد شيئًا، إلَّا أنَّه يقوى بحديث جابر وحديث أنس الآتي.\n٢ - حديث أنس بن مالك:\nرواه مسلم، كتاب الإمارة، باب كراهة الطروق (١٩٢٨)، والنَّسائيّ في \"السنن الكبرى\" ٥/ ٣٦٢ (٩١٤٦)، وابن أبي شيبة في \"المصنف\" ٧/ ٧٢٧ (٢)، وأبو عوانة في \"المسند\" ٤/ ٥١١ (٧٥٢١) من طريق همام، عن إسحاق بن أبي طلحة، عن أنس به.\nغريب الحديث:\nأن يطرق الرَّجل أهله: أي: ليلًا، وكل آت بالليل طارق، وقيل أصل الطروق: من الطرق وهو الدق، وسمي الآتي بالليل طارقًا، لحاجته إلى دق الباب.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١١٠.\nتستحد المغيبة: تستحد: وهو استفعل من الحديد، كأنه استعمله على طريق الكناية والتورية والاستحداد: هو حلق العانة.\nوالمغيبة: هي التي غاب عنها زوجها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٤٠، ٣/ ٣٥٨.\nتمتشط الشعثة: التي لم ترجل شعرها فتلبد.\n(١) ينظر: \"أدب الكاتب\" لابن قتيبة (ص ٧١)، \"الأغاني\" لأبي الفرج الأصفهاني ١٢/ ٣٩٢، ولها أو لهند بنت بياضة بن رباح، أو رياح بن طارق الأيادي في \"لسان العرب\" لابن منظور ١٠/ ٢١٧، ٧/ ٣٦١.\nوالنمارق: واحدها: نمرقة ونمرة وهي: الوسادة.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٦١.","vol":"29","page":203},{"text":"<span data-type=\"title\" id=toc-6380>[٣</span>٤٣٩] وأنشدنا أبو القاسم الحسن بن محمَّد المفسر (١) قال: أنشدني أبو الحسن محمَّد بن محمَّد بن الحسن الكارِزِي <span data-type=\"title\" id=toc-6379>(٢) </span>قال: أنشدني أبو عبد الله محمَّد بن الرومي (٣):\nيَا راقد الليل مسرورًا بأوله ... إن الحوادث قد يطرقن أسحارا\nلا تفرحن بليل طاب أوله ... فرب آخر ليل أجج النارا (٤)\n\n٢ - ﴿وَمَا أَدْرَاكَ مَا الطَّارِقُ (٢)﴾ ثم فسره فقال عز من قائل:\n\n٣ - ﴿النَّجْمُ الثَّاقِبُ (٣)﴾\nأي: المضيء المنير (٥)، تقول العرب: أثقب نارك: أي:\n_________\n(١) الحبيبي: قيل كذبه الحاكم.\n(٢) أبو الحسن المكاتب، صحيح السماع مقبول في الرواية.\n(٣) محمَّد بن عمر بن عبد الله بن الرومي، البَصْرِيّ، أبو عبد الله، يروي عن شعبة وزهير بن معاوية، وعنه أبو موسى الزمن وأهل العراف وذكر ابن حبان في الثِّقات، وقال ابن حجر: لين الحديث.\nانظر: \"الثِّقات\" لابن حبان ٩/ ٧١، \"تقريب التهذيب\" لابن حجر (٦١٦٩).\n(٤) [٣٤٣٩] الحكم على الإسناد:\nضعيف، أبو القاسم: تكلم فيه الحاكم.\nالتخريج:\nلم أعثر عليه في \"ديوانه\". وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢.\n(٥) قاله ابن عباس، وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤١ - ١٤٢، وعزاه السيوطي =","vol":"29","page":204},{"text":"أضئها (١).\nقال مجاهد: المتوهج (٢).\nوقال عطاء: الثاقب الذي ترمى به الشياطين فتثقبهم (٣).\nقال ابن زيد: كانت العرب تسمي الثّريا النجم (٤).\nوقيل: هو زُحل سمي بذلك؛ لارتفاعه (٥).\n_________\n= في \"الدر المنثور\" ٦/ ٥٥٩ لعبد بن حميد، وابن المنذر، وابن أبي حاتم أَيضًا.\nوأخرجه أَيضًا أبو الشيخ في \"العظمة\" ٤/ ١٢١٣ (٦٨٣)، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٧، وابن فورك [٢١١/ ب].\nقتادة: أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٦٥، والطبري في \"جامع البيان\" ٣٠/ ١٤٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٥٩ لعبد بن حميد، وابن المنذر أَيضًا، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١١، ولم ينسبه.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٤، والطبري في \"جامع البيان\" ٣٠/ ١٤٢، والزجاج في \"معاني القرآن\" ٥/ ٣١١، وابن منظور في \"لسان العرب\" ١/ ٢٤٠.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٠، والطبري في \"جامع البيان\" ٣٠/ ١٤٢، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٢، والماوردي في \"النكت والعيون\" ٦/ ٢٤٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٣.\n(٣) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٢، ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٤٦ عن السدي، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢، والخازن في \"لباب التأويل\" ٤/ ٤١٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٢، وذكره الواحدي في \"الوسيط\" ٤/ ٤٦٤، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٣، والماوردي في \"النكت والعيون\" ٦/ ٢٤٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٣.\n(٥) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٤، والطبري في \"جامع البيان\" ٣٠/ ١٤٢، والنحاس في \"إعراب القرآن\" ٥/ ١٩٧، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٢، والماوردي في \"النكت والعيون\" ٦/ ٢٤٦ عن علي.","vol":"29","page":205},{"text":"وتقول العرب للطائر إذا لحق ببطن السماء ارتفاعًا؛ قد ثقب (١).\nروى أبو الجوزاء، عن ابن عباس - ﵄ - قال: الطارق: نجم في السماء السابعة، لا يسكنها غيره من النجوم، فإذا أخذت النجوم أماكنها من السماء هبط فكان معها، ثم رجع إلى مكانه من السماء السابعة، وهو زحل، فهو طارق حين ينزل، وطارق حين يصعد (٢).\n\n<span data-type=\"title\" id=toc-6381>٤ </span>- ﴿إِنْ كُلُّ نَفْسٍ﴾ جواب القسم (٣)، ﴿لَمَّا عَلَيْهَا حَافِظٌ﴾\nوقرأ الحسن (٤)، وأبو جعفر (٥)، وابن عامر (٦)،\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٤، والطبري في \"جامع البيان\" ٣٠/ ١٤٢، وابن منظور في \"لسان العرب\" ١/ ٢٤٠.\n(٢) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٢ - ٢٠٣، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ٨١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٨ عن علي.\n(٣) ذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٨، والهمداني في \"إعراب القرآن\" ٤/ ٦٥٥، والسمين الحلبي في \"الدر المصون\" ١٠/ ٧٥٢.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٢، والنحاس في \"إعراب القرآن\" ٥/ ١٩٧، وابن عطية ٥/ ٤٦٥، وأبو حيان في \"البحر المحيط\" ٨/ ٤٤٨ - ٤٤٩.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٤٢، والنحاس في \"إعراب القرآن\" ٥/ ١٩٧، وابن مهران الأَصْبهانِيّ في \"المبسوط في القراءات العشر\" (ص ٤٠٢)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٣٩٩، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٦٠٢.\n(٦) ذكره ابن مجاهد في \"السبعة\" (ص ٦٧٨)، وابن مهران في \"المبسوط في القراءات العشر\" (ص ٤٠٢)، ومكيّ في \"الكشف عن وجوه القراءات\" ٢/ ٣٦٩، وابن أبي مريم في \"الموضح في وجوه القراءات\" ٣/ ١٣٥٨، والداني في \"التيسير\" (ص ١٨٠).","vol":"29","page":206},{"text":"وعاصم (١)، وحمزة (٢): ﴿لَمَّا﴾ بتشديد الميم. عنون: ما كل نفس إلَّا عليها حافظ، وهي لغة هُذيل. يقولون: نشدتك الله لما قمت، يعنون: إلا قمت (٣).\nوقرأ الآخرون بالتخفيف (٤)، جعلوا (ما) صلة، مجازه: إن كل نفس لعليها حافظ.\n[٣٤٤٥] أخبرنا محمَّد بن نعيم (٥)، قال: أخبرنا ابن أَيُّوب (٦)، قال: أخبرنا علي بن عبد العزيز (٧)، قال: حَدَّثَنَا أبو عبيد (٨)، قال: حَدَّثَنَا معاذ (٩)، عن ابن عون (١٠)، قال: قرأت عند ابن\n_________\n(١) التخريج السابق.\n(٢) التخريج السابق.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٤، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ٥٤٢)، والطبري في \"جامع البيان\" ٣٠/ ١٤٢، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٥.\n(٤) منهم: ابن كثير، ونافع، وأبو عمرو، والكسائي.\nانظر: \"السبعة\" لابن مجاهد (٦٧٨)، وابن خالويه في \"الحجة\" (ص ٣٦٨)، و\"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤٠٢)، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٥٨، وابن زنجلة في \"الحجة\" (ص ٧٥٨). وعلى هذا تفيد هذِه القراءة التأكيد.\n(٥) ابن البيع، الإِمام الحافظ الثقة.\n(٦) الحسين بن الحسن، الإِمام الحافظ الثقة المثبت.\n(٧) أبو الحسن البَغَوِيّ، الثقة.\n(٨) القاسم بن سلام، الإِمام المجتهد الثقة الفاضل.\n(٩) ابن معاذ العنبري، ثِقَة، متقن.\n(١٠) عبد الله بن عون، ثقة ثبت فاضل.","vol":"29","page":207},{"text":"سيرين (١) ﴿إِنْ كُلُّ نَفْسٍ لَمَّا﴾ فأنكره، وقال: سبحان الله، سبحان الله (٢).\nفتأويل الآية: كل نفس عليها حافظ من ربها يحفظ عملها، ويحصي عليها ما تكسب من خير أو شر (٣).\nقال ابن عباس - ﵄ -: هم الحفظة من الملائكة (٤).\nوقال قتادة: هم حفظة يحفظون عملك، ورزقك، وأجلك إذا توفيته يَا ابن آدم، قُبضت إلى ربك (٥).\nوقال الكلبي وخَصيف (٦): حافظ من الله تعالى يحفظ قولها وفعلها\n_________\n(١) محمَّد بن سيرين، ثِقَة ثبت كبير القدر.\n(٢) [٣٤٤٠] الحكم على الإسناد:\nحسن، رجاله ثقات.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ١٤٢، من طريق أبي عبيد عن معاذ، عن ابن عون قال: قرأت عند ابن سيرين فذكره، وذكره الرَّازيّ في \"مفاتيح الغيب\" ٣١/ ١٢٧.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٤٢، والواحدي في \"الوسيط\" ٤/ ٤٦٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٤، والزمخشري في \"الكشاف\" ٦/ ٣٥٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٢، وذكره ابن فورك [٢١١/ ب] والبغوي في \"معالم التنزيل\" ٨/ ٣٩٤، وابن الجوزي في \"زاد المسير\" ٩/ ٨٢، والماوردي في \"النكت والعيون\" ٦/ ٢٤٦.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦٠ لعبد بن حميد، وابن المنذر أَيضًا، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٤٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣.\n(٦) قول الكلبي: ذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٩٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣، والرازي في \"مفاتيح الغيب\" ٣٠/ ١٢٨، وأبو حيان في =","vol":"29","page":208},{"text":"ويحفظها حتَّى يدفعها ويسلمها إلى المقادير، ثم يُخلى عنها.\n[٣٤٤١] أخبرنا ابن فنجويه (١)، قال: أخبرنا عمر بن الخطاب (٢)، قال: حَدَّثَنَا (عبد الله) (٣) بن الفضل (٤)، قال: أخبرنا سلمة بن شبيب (٥)، قال: حَدَّثَنَا يحيى بن صالح (٦)، قال: حَدَّثَنَا عُفَيْر بن معدان (٧)، عن سليم بن عامر (٨)، عن أبي أُمامة الباهليّ - ﵁ - قال: قال رسول الله - ﷺ -: \"وُكّل بالمؤمن ستون ومائة ملك، يَذِبون عنه ما لم يقدر عليه من ذلك البصر، سبعة أملاك يذبون عنه كما يُذب عن\n_________\n= \"البحر المحيط\" ٨/ ٤٤٩.\nوقول خصيف: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٥، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٥، وابن الجوزي في \"زاد المسير\" ٩/ ٨٢ كلاهما عن الفراء، والخازن في \"لباب التأويل\" ٤/ ٤١٥، ولم ينسبه.\n(١) ثِقَة صدوق كثير الرواية للمناكير.\n(٢) لم يتبين لي من هو.\n(٣) في الأصل، (س): عبيد الله، وما أثبته من كتب التراجم والرجال.\n(٤) ابن ذاخرة، لم أجده.\n(٥) أبو عبد الرَّحْمَن الحجري المسمعي، ثِقَة.\n(٦) الوحاظي، صدوق من أهل الرأي.\n(٧) عفير بن معدان الحضرميّ ويقال اليحصبي، أبو عائذ، ويقال أبو معدان الحمصي المؤذن، روى عن سعد بن إبراهيم بن عبد الرَّحْمَن وغيره، وعنه بقية بن الوليد وأبو اليمان الحكم بن نافع وآخرون، قال أَحْمد بن حنبل عنه: ضعيف منكر الحديث. قال ابن حجر: ضعيف.\nانظر: \"تهذيب الكمال\" للمزي ٢٠/ ١٧٦، \"تقريب التهذيب\" لابن حجر ٢/ ٣٩٣.\n(٨) أبو يحيى الحمصي، ثِقَة.","vol":"29","page":209},{"text":"قصعة العسل الذباب، لو وُكِّل العبد إلى نفسه طرْفة عين لاختطفته الشياطين\" (١).\n\n<span data-type=\"title\" id=toc-6382>٥ </span>- قوله ﷿: ﴿فَلْيَنْظُرِ الْإِنْسَانُ مِمَّ خُلِقَ (٥)﴾\nأي: من أي شيء خلقه ربه (٢)، ثم بَيَّن ﷻ فقال:\n\n<span data-type=\"title\" id=toc-6383>٦ </span>- ﴿خُلِقَ مِنْ مَاءٍ دَافِقٍ (٦)﴾\nأي: مدفوق مصبوب في الرَّحم، وهو المني (٣)، فاعل بمعنى\n_________\n(١) [٣٤٤١] الحكم على الإسناد:\nضعيف؛ فيه عفير بن معدان ضعيف، ومن لم أجده.\nالتخريج:\nرواه الطَّبْرَانِيّ في \"المعجم الكبير\" ٨/ ١٦٧ (٧٧٠٤) من طريق أبي اليمان عن عفير، نحوه مختصرًا.\nقال الزيلعي في \"تخريج أحاديث وآثار الكشاف\" ٤/ ١٩٠: وهو معلول بعفير.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ٢٠٩: فيه عفير بن معدان وهو ضعيف.\nقلت: وذكر الحديث ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٥، والقرطبي ٢٠/ ٣، والألوسي في \"روح المعاني\" ٣٠/ ٩٦ عن أبي أُمامة.\nغريب الحديث: يذبون: الذب، الدفع والمنع. والذب: الطرد، وذب عنه يذب ذبًا: دفع منع.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣٨٠.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٤٣، والواحدي في \"الوسيط\" ٤/ ٤٦٥، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٣، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٤، وابن الجوزي في \"زاد المسير\" ٩/ ٨٢.\n(٣) ذكره ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٢٩٦)، والطبري في \"جامع البيان\" ٣٠/ ١٤٣، والزجاج في \"معاني القرآن\" ٥/ ٣١١، والنحاس في \"إعراب القرآن\" ٥/ ١٩٨.","vol":"29","page":210},{"text":"مفعول، كقولهم: سر كاتم، وليل نائم. وهم ناصب، وعيشة راضية (١).\nوقال الفراء: وأعان على ذلك أنها توافق رؤوس الآيات التي هي معهن (٢).\nوالدفق: الصب (٣)، تقول العرب للموج إذا علا وانحط: تدفق واندفق (٤).\nوأراد من مائين، ماء الرَّجل، وماء المرأة؛ لأن الولد مخلوق منهما، ولكنه جعله ماء واحدًا لامتزاجهما (٥).\n\n<span data-type=\"title\" id=toc-6384>٧ </span>- ﴿يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَالتَّرَائِبِ (٧)﴾ يعني صلب الرَّجل وترائب المرأة (٦).\n_________\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٥، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ٢٩٦)، والطبري في \"جامع البيان\" ٣٠/ ١٤٣، والنحاس في \"إعراب القرآن\" ٥/ ١٩٨، وابن منظور في \"لسان العرب\" ١٠/ ٩٨.\n(٢) في \"معاني القرآن\" ٣/ ٢٥٥.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٤٦٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٤، والزمخشري في \"الكشاف\" ٦/ ٣٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤، والهمداني في \"الفريد في إعراب القرآن المجيد\" ٤/ ٦٥٦، وابن منظور في \"لسان العرب\" ١٠/ ٩٨.\n(٤) انظر: \"الصحاح\" للجوهري ٤/ ١٤٧٥، \"لسان العرب\" لابن منظور ١٠/ ٩٩.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٣٩٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٤، \"لباب التأويل\" للخازن ٤/ ٤١٥، \"غرائب القرآن\" للنيسابوري ٦/ ٤٨٠.\n(٦) قاله: ابن عباس، وعكرمة، والثوري:\nابن عباس: أخرجه عبد بن حميد، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٠، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٣، والماوردي في \"النكت والعيون\" ٦/ ٢٤٧، ولم ينسباه. =","vol":"29","page":211},{"text":"واختلفوا في الترائب:\nفقال ابن عباس - ﵄ -: موضع القلادة (١) (٢).\nوروى الوالبي عنه: بين (٣) ثدي المرأة (٤).\nوروى العوفي عنه: يعني: بالترائب: اليدين، والرجلين، والعينين (٥). وبه قال الضحاك (٦).\n_________\n= عكرمة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٣، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٣، والماوردي في \"النكت والعيون\" ٦/ ٢٤٧، ولم ينسباه.\nالثَّوريّ: أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٦٦، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٣، والماوردي في \"النكت والعيون\" ٦/ ٢٤٧، ولم ينسباه.\n(١) في الأصل: الولادة، وما أثبت من (س)، ومصادر الأثر.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٣، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٠، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٩، وابن فورك [٢١٢/ أ]، والواحدي في \"الوسيط\" ٤/ ٤٦٥ ولم ينسبه، والمارودي في \"النكت والعيون\" ٦/ ٢٤٧.\n(٣) في الأصل: من، وما أثبته من (س).\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٤، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٢ ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ٨٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥، وأبو حيان في \"البحر المحيط\" ٨/ ٤٩.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٤، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٩، والماوردي في \"النكت والعيون\" ٦/ ٢٤٧، وابن الجوزي في \"زاد المسير\" ٩/ ٨٣.","vol":"29","page":212},{"text":"وروى ابن علية (١)، عن أبي رجاء (٢) قال: سئل عكرمة (٣)، عن الترائب فقال: هذِه، ووضع يده على صدره بين ثدييه (٤).\nوقال سعيد بن جبير: الجيد (٥).\nوقال ابن زيد: الصدر (٦).\nوقال مجاهد: ما بين المنكبين والصدر (٧).\n_________\n(١) إسماعيل بن إبراهيم بن مقسم، ثِقَة حافظ.\n(٢) محمَّد بن سيف الأَزدِيّ، ثِقَة.\n(٣) مولى ابن عباس، ثِقَة ثبت عالم بالتفسير.\n(٤) الحكم على الإسناد:\nصحيح.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ١٤٣، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ١٦/ ٥٦٠ من طريق ابن عليّة، عن أبي رجاء قال: سئل عكرمة، فذكره.\nوالأثر ذكره بلا نسبة السمعاني في \"تفسير القرآن\" ٦/ ٢٠٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٣، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٣ ولم ينسبه، وابن عادل الدِّمشقيّ في \"اللباب\" ٢٠/ ٢٦٤.\nوالجيد هو: العنق.\nانظر: \"لسان العرب\" لابن منظور ٣/ ١٣٩.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥.\n(٧) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٣، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٣، ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٤٧ ونسبه لابن عياض، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٤.","vol":"29","page":213},{"text":"وقال سفيان: فوق الثديين (١).\nوقال يمان: أسفل من التراقي (٢). وقال قتادة: النحر (٣).\nوروى جعفر، عن سعيد: الأضلاع التي أسفل الصلب (٤).\nوروى ليث، عن معمر بن أبي حبيبة المدنِيُّ قال: عصارة القلب، ومنه يكون الولد (٥).\nوالمشهور من كلام العرب: أنها عظام النحر والصدر، واحدتها: تريبة (٦) (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٤، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٩، والماوردي في \"النكت والعيون\" ٦/ ٢٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥.\n(٢) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٦٥ عن قتادة.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦١ لعبد الرَّزّاق، وعبد بن حميد، وابن المنذر أَيضًا، وذكره البَغَوِيّ ٨/ ٣٩٤.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٤، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٩، والماوردي في \"النكت والعيون\" ٦/ ٢٤٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٤، وذكره النحاس في \"إعراب القرآن\" ٥/ ١٩٩، والماوردي في \"النكت والعيون\" ٦/ ٢٤٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٥.\n(٦) ذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٢، والنحاس في \"إعراب القرآن\" ٥/ ١٩٩، والجوهري في \"الصحاح\" ١/ ٩١، وابن منظور في \"لسان العرب\" ١/ ٢٣٠.\n(٧) قال الطبري في \"جامع البيان\" ٣٠/ ١٤٥ مرجحًا: والصواب من القول في ذلك عندنا: قول من قال: هو موضع القلادة من المرأة، حيث تقع عليه من صدرها؛ لأن ذلك هو المعروف من كلام العرب، وبه جاءت أشعارهم.","vol":"29","page":214},{"text":"قال الشَّاعر:\nوبدت كأن على ترائب نحرها ... جمر الغضا في ساعة يتوقد (١)\nوقال الآخر:\nوالزعفران على ترائبها شرقًا ... به اللبات والصدر (٢)\nوقال المثقب العبدي:\nومن ذهب لبسن على تريب ... كلون العاج ليس بذي غضون (٣)\nثم قال ﷾:\n\n<span data-type=\"title\" id=toc-6385>٨ </span>- ﴿إِنَّهُ عَلَى رَجْعِهِ لَقَادِرٌ (٨)﴾\nقال قتادة: إن الله سبحانه على بعث الإنسان وإعادته بعد الموت قادر (٤).\n_________\n(١) لم يتبين لي من قائله. وهو مذكور في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٥.\n(٢) البيت للمخبل السعدي في \"ديوانه\" (ص ٢٩٣)، \"لسان العرب\" لابن منظور ١٠/ ١٧٧، \"تاج العروس\" للزبيدي ٢٥/ ٥٠٥.\n(٣) البيت بلا نسبة في \"تهذيب اللغة\" للأزهري ١٤/ ٢٧٥، \"لسان العرب\" لابن منظور ١/ ٢٣٠، \"تاج العروس\" للزبيدي ٢/ ٦٦.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٦، وعزاه السيوطي في \"الدر المنثور\" ٢/ ٥٦١ لعبد الرَّزّاق، وعبد بن حميد، وابن المنذر أَيضًا، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٢، ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٠، ورجحه، والواحدي في \"الوسيط\" ٤/ ٤٦٥، واختاره.","vol":"29","page":215},{"text":"وقال عكرمة: إن الله تعالى على رد الماء إلى الصلب الذي خرج منه (١) لقادر (٢).\nوقال مجاهد: على رد النطفة في الإحليل (٣).\nوقال الضحاك: إنه على رَدّ الإنسان ماء كما كان قبل لقادر (٤).\nوروى مقاتل بن حيان عنه يقول: إن شئت رددته من الكبر إلى الشباب ومن الشباب إلى الصِّبا، ومن الصبا (٥) إلى النطفة (٦).\nوقال ابن زيد: إنه على حبس ذلك الماء لقادر حتَّى لا يخرج (٧).\n_________\n(١) في (س): الذي خرج من الصلب إليه لقادر.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦١ لعبد بن حميد، وابن المنذر أَيضًا، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٢ ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٤٦٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦١ لعبد بن حميد، وابن المنذر أَيضًا، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٠ ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٤٦٥.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٠، والواحدي في \"الوسيط\" ٤/ ٤٦٥، والماوردي في \"النكت والعيون\" ٦/ ٢٤٧، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٤.\n(٥) في الأصل: الصبي، وما أثبت من (س)، وهو الأوفق لغة.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٠، والواحدي في \"الوسيط\" ٤/ ٤٦٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٤، وابن الجوزي في \"زاد المسير\" ٩/ ٨٤.\n(٧) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٠، وابن الجوزي في \"زاد المسير\" ٩/ ٨٤، والقرطبي ٢٠/ ٧.","vol":"29","page":216},{"text":"وأولى الأقاويل بالصواب تأويل قتادة؛ لقوله:\n\n<span data-type=\"title\" id=toc-6386>٩ </span>- ﴿يَوْمَ تُبْلَى السَّرَائِرُ (٩)﴾ أي: تظهر الخفايا (١) (٢).\nوقال قتادة (٣)، ومقاتل (٤)، وسفيان (٥): تُخْتَبر.\nوقال عطاء بن أبي رباح: السرائر: فرائض الأعمال، كالصوم، والصلاة، والوضوء، وغسل الجنابة، ولو شاء العبد أن يقول قد صُمْت وليس بصائم، وقد صَلّيت ولم يُصلّ، وقد اغْتسلتُ ولم يغتسل لفعل (٦).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٤٦، والواحدي في \"الوسيط\" ٤/ ٤٦٥ عن مقاتل، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٤، والماوردي في \"النكت والعيون\" ٦/ ٢٤٧.\n(٢) قال الطبري في \"جامع البيان\" ٣٠/ ١٤٦ مرجحًا: وأولى الأقوال في ذلك بالصواب: قول من قال: معنى ذلك أن الله على رد الإنسان المخلوق من ماء دافق بعد مماته حيًا، كهيئته قبل مماته لقادر.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦١ لعبد الرَّزّاق، وعبد بن حميد، وابن المنذر أَيضًا، وذكره الواحدي في \"الوسيط\" ٤/ ٤٦٥، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٤.\n(٤) في \"تفسيره\" (ص ٦٦٠)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٣٩٤، وابن عادل الدِّمشقيّ في \"اللباب\" ٢٠/ ٢٦٦، ولم ينسبه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٧، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠١، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٤، ومكيّ في \"مشكل إعراب القرآن\" (ص ٢٩٩)، ولم ينسبوه.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٦ - ١٤٧، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦١، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٣٩٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٩.","vol":"29","page":217},{"text":"[٣٤٤٢] أخبرنا ابن فنجويه (١)، قال: حدثنا طلحة بن محمد الشاهد (٢)، وابن البواب (٣)، قالا: حدثنا أبو بكر بن مجاهد (٤)، قال: حدثنا إسماعيل بن عبد الله (٥)، قال: حدثنا عبد الله بن إسماعيل (٦)، عن ابن زيد (٧): ﴿يَوْمَ تُبْلَى السَّرَائِرُ (٩)﴾ قال: السرائر: الصلاة، والصيام، وغسل الجنابة (٨).\nودليل هذا التأويل:\n[٣٤٤٣] ما أخبرنا الحسين بن محمد بن عبد الله الفنجوي (٩)، قال: حدثنا أحمد بن محمد بن إسحاق (١٠)، قال: أخبرني أبو\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) سيئ الحال في الحديث، وضعفه الأزهري.\n(٣) عبيد الله بن أحمد بن يعقوب، ثقة.\n(٤) محمد بن محمد بن أحيد، لم يذكر بجرح أو تعديل.\n(٥) لم يتبين لي من هو.\n(٦) لم يتبين لي من هو.\n(٧) عبد الرحمن بن زيد بن أسلم، ضعيف.\n(٨) [٣٤٤٢] الحكم على الإسناد:\nضعيف؛ فيه: طلحة، وعبد الرحمن بن زيد: ضعيفان، وفيه من لم أجده.\nالتخريج:\nذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٩ مرسلًا، والماوردي في \"النكت والعيون\" ٦/ ٢٤٩ مرفوعًا.\n(٩) ثقة صدوق كثير الرواية للمناكير.\n(١٠) ابن السني، حافظ ثقة.","vol":"29","page":218},{"text":"عروبة (١)، قال: حدثنا هاشم بن القاسم الحراني (٢)، قال: حدثنا عبد الله بن وهب (٣)، عن حُيي بن عبد الله (٤)، عن أبي عبد الرحمن الحبلي (٥)، عن عبد الله بن عمرو - ﵄ - قال: قال رسول الله - ﷺ -: \"ثلاث من حافظ عليهن فهو ولي الله حقًا، ومن اختانهن فهو عدو الله حقًا، الصلاة، والصوم، والجنابة (٦) \" (٧).\n_________\n(١) الحسين بن محمد الحراني، الحافظ الصادق صاحب التصانيف.\n(٢) أبو محمد مولي قريش، صدوق تغير.\n(٣) المصري، ثقة حافظ عابد.\n(٤) ابن شريح المعافري، صدوق يهم.\n(٥) عبد الله بن يزيد المعافري، ثقة.\n(٦) في (س): وغسل الجنابة.\n(٧) [٣٤٤٣] الحكم على الإسناد:\nضعيف، فيه: هاشم بن القاسم، صدوق إلا أنه تغير، فلا يُدرى هل السماع منه كان قبل التغير أم بعده، وحُيي بن عبد الله، يهم.\nالتخريج:\nالحديث عزاه للمصنف القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٩، وله شاهدان:\nالأول: ما رواه الطبراني في \"المعجم الأوسط\" ٩/ ٨ (٨٩٦١) عن حميد، عن أنس مرفوعًا، وفي إسناده: عدي بن الفضل: وهو ضعيف كما قاله الهيثمي في \"مجمع الزوائد\" ١/ ٢٩٣، وإلي ضعفه مال الألباني في \"ضعيف الجامع\" (ص ٣٧٤) (٢٥٤٢).\nالثاني: ما ذكره السيوطي في \"الجامع الكبير\" ٤/ ١٥٢ (١٠٧٧٥) عن الحسن البصري مرسلًا.","vol":"29","page":219},{"text":"<span data-type=\"title\" id=toc-6387>١٠ </span>- ﴿فَمَا لَهُ﴾ يعني: لهذا الإنسان الكافر (١).\n﴿مِنْ قُوَّةٍ﴾ منعة (٢)، ﴿وَلَا نَاصِرٍ﴾ ينصره (٣).\n\n<span data-type=\"title\" id=toc-6388>١١ </span>- قوله تعالى: ﴿وَالسَّمَاءِ ذَاتِ الرَّجْعِ﴾\nأي: ترجع بالغيث، وأرزاق العباد كل يوم، ولولا ذلك لهلكوا، وهلكت مواشيهم (٤).\nوقال ابن عباس - ﵄ -: هو السحاب فيه المطر (٥).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٤٧، والواحدي في \"الوسيط\" ٤/ ٤٦٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٥، والزمخشري في \"الكشاف\" ٦/ ٣٥٤.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٥، والطبري في \"جامع البيان\" ٣٠/ ١٤٧، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦١ لعبد بن حميد، وابن المنذر أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠١.\n(٣) التخريج السابق.\n(٤) قاله ابن عباس، وعطاء، وقتادة.\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٤٨.\nعطاء: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٢، وذكره الطبري في \"جامع البيان\" ٣٠/ ١٤٧، والنحاس في \"إعراب القرآن\" ٥/ ٢٠١، ولم ينسباه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٥، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٢، والطبري في \"جامع البيان\" ٣٠/ ١٤٨، والنحاس في \"إعراب القرآن\" ٥/ ٢٠١، ولم ينسبه.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٤٨ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٦.","vol":"29","page":220},{"text":"[٣٤٤٤] أخبرنا محمد بن أحمد بن عبدوس (١)، قال: أخبرنا على ابن أحمد بن محفوظ (٢)، قال: حدثنا عبد الله بن هاشم (٣)، قال: حدثنا عبد الرحمن بن مهدي (٤)، عن سفيان (٥)، عن خصيف (٦)، عن عكرمة (٧)، عن ابن عباس - ﵄ - ﴿وَالسَّمَاءِ ذَاتِ الرَّجْعِ﴾ قال: المطر، ﴿وَالْأَرْضِ ذَاتِ الصَّدْعِ (١٢)﴾ قال: ذات النبات (٨) (٩).\n_________\n(١) أبو بكر النحوي الحيري، لم يذكر بجرح أو تعديل.\n(٢) أبو الحسن المحفوظي، لم يذكر بجرح أو تعديل.\n(٣) ابن حيان العبدي، أبو عبد الرحمن الطوسي، ثقة صاحب حديث.\n(٤) ثقة ثبت حافظ.\n(٥) الثوري، ثقة حافظ فقيه، عابد إمام حجة، وكان ربما دلس.\n(٦) ابن عبد الرحمن الجزري، صدوق سيئ الحفظ، خلط بأخرة، ورمي بالإرجاء.\n(٧) مولى ابن عباس، ثقة ثبت عالم بالتفسير.\n(٨) في (س): ذات المطر.\n(٩) [٣٤٤٤] الحكم على الإسناد:\nضعيف؛ فيه: خصيف: صدوق سيئ الحفظ خلط بآخره، ورمي بالإرجاء، وشيخ المصنف وشيخ شيخه، لم يذكرا بجرح أو تعديل.\nالتخريج:\nرواه المصنف من طريق عبد الرحمن بن مهدي، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٥، والطبري في \"جامع البيان\" ٣٠/ ١٤٨ من طريق مهران ومؤمل بن إسماعيل، والحاكم في \"المستدرك\" ٢/ ٥٦٥ من طريق محمد بن جعثم.\nخمستهم: ابن مهدي، وعبد الرزاق، ومهران، ومؤمل، ومحمد، عن سفيان الثوري، عن خصيف، عن عكرمة، عن ابن عباس به.\nقال الحاكم: حديث صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.\nقلت: كيف وفي الطريق خصيف. =","vol":"29","page":221},{"text":"قال أبو عبيدة: الرجع: الماء.\nوأنشد للمنتخل في صفة سيف:\nأبيض كالرجع رسوب ... إذا ما ثاخ في محتفل يختلي (١)\nوقال ابن زيد: يعني بالرجع أن شمسها وقمرها يغيب ويطلع (٢).\n\n<span data-type=\"title\" id=toc-6389>١٢ </span>- ﴿وَالْأَرْضِ ذَاتِ الصَّدْعِ (١٢)﴾\nأي: تتصدع عن النبات، والأشجار، والثمار والأنهار.\nنظيرها قوله ﷿: ﴿ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (٢٦) فَأَنْبَتْنَا فِيهَا حَبًّا (٢٧) وَعِنَبًا وَقَضْبًا (٢٨) وَزَيْتُونًا وَنَخْلًا (٢٩) وَحَدَائِقَ غُلْبًا (٣٠) وَفَاكِهَةً وَأَبًّا (٣١)﴾ (٣).\n_________\n= والأثر رواه أيضًا: الفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦١.\n(١) في \"مجاز القرآن\" ٢/ ٢٩٤، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٦٨، وينظر في \"شرح أشعار الهذليين\" للسكري ٣/ ١٢٦٠، \"لسان العرب\" لابن منظور ١/ ٤١٨. ومعنى رسوب: أي: يمضي في الضربة ويغيب فيها. انظر: \"لسان العرب\" لابن منظور ١/ ٤١٨. والمحتفل: هو معظم الشيء.\nانظر: \"لسان العرب\" لابن منظور ١١/ ١٥٨.\nويختلي: يقطع.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٢٤٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٨ - ١٤٩، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠١، وابن فورك، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٤، ولم ينسبه، والماوردي في \"النكت والعيون\" ٤/ ٢٤٨.\n(٣) عبس: ٢٦ - ٣١.","vol":"29","page":222},{"text":"وقال مجاهد: هما السدان، بينهما طريق نافذ، مثل مأزمي عرفة (١).\n\n<span data-type=\"title\" id=toc-6390>١٣ </span>- ﴿إِنَّهُ﴾ يعنى: القرآن (٢)\n﴿لَقَوْلٌ فَصْلٌ﴾ حق، وجد، وجزل، يفصل بين الحق والباطل (٣).\n\n<span data-type=\"title\" id=toc-6391>١٤ </span>- ﴿وَمَا هُوَ بِالْهَزْلِ﴾ باللعب والباطل (٤).\n_________\n(١) ذكره الرازي في \"مفاتيح الغيب\" ٣١/ ١٣٢، والنيسابوري في \"غرائب القرآن\" ٦/ ٤٨١، ولم ينسبه.\nوالمأزم: كل طريق ضيق بين جبلين، وهو هنا الموضع الذي بين المشعر وعرفة. انظر: \"لسان العرب\" لابن منظور ١٢/ ١٧.\n(٢) ذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٣، والقشيري في \"لطائف الإشارات\" (ص ٧١٥)، والواحدي في \"الوسيط\" ٤/ ٤٦٧، والماوردي في \"النكت والعيون\" ٦/ ٢٤٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٥.\n(٣) قاله: ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٤٩، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٢، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٣، والواحدي في \"الوسيط\" ٤/ ٤٦٧، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٤.\n(٤) قاله ابن عباس، وابن جبير، ومجاهد، وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٠، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٢.\nابن جبير: أخرجه ابن أبي شيبة في \"المصنف\" ٨/ ٢٧٣، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٣، والواحدي في \"الوسيط\" ٤/ ٤٦٧، ولم ينسباه.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٣، والواحدي في \"الوسيط\" ٤/ ٤٦٧، ولم ينسباه.\nقتادة: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٢، والطبري في \"جامع البيان\" ٣٠/ ١٤٩.","vol":"29","page":223},{"text":"<span data-type=\"title\" id=toc-6392>١٥ </span>- ﴿إِنَّهُمْ﴾ يعني: مشركي مكة (١) ﴿يَكِيدُونَ كَيْدًا﴾.\n\n<span data-type=\"title\" id=toc-6393>١٦ </span>- ﴿وَأَكِيدُ كَيْدًا﴾ وأريد بهم أمرًا.\n\n<span data-type=\"title\" id=toc-6394>١٧ </span>- ﴿فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا﴾ قليلًا، فأخذوا يوم بدر (٢)\n* * *\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٦٧، والبغوي في \"معالم التنزيل\" ٨/ ٤٩٥، والزمخشري في \"الكشاف\" ٦/ ٣٥٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٨، وابن الجوزي في \"زاد المسير\" ٩/ ٨٥.\n(٢) قاله قتادة، والحسن:\nذكره ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٥٥٩) ولم ينسبه، وأخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٢، والطبري في \"جامع البيان\" ٣٠/ ١٥٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٣، ولم ينسبه.\nالحسن: ذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٢، والواحدي في \"الوسيط\" ٤/ ٤٦٧، ولم ينسبه.","vol":"29","page":224},{"text":"<span data-type=\"title\" id=toc-6395>٨٧ - سُورَة الأَعْلَى</span>","vol":"29","page":225},{"text":"سورة الأعلى (١)\nمكية (٢)، وهي مائتان وإحدى وسبعون حرفًا، واثنان وسبعون كلمة، وتسع عشرة آية (٣).\n_________\n(١) بهذا الاسم سماها أكثر المفسرين، وكتّاب المصاحف، لوقوع صفة الأعلى فيها دون غيرها، وتسمى كذلك بسورة (سبح).\nانظر: \"مصاعد النظر\" للبقاعي ٣/ ١٨٠، \"التحرير والتنوير\" لابن عاشور ٣٠/ ٢٧١.\n(٢) قاله ابن عباس، وابن الزبير، وعائشة:\nابن عباس: أخرجه ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٤، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣ عن ابن عباس قال: نزلت سورة ﴿سَبِّحِ﴾ بمكة.\nابن الزبير: أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٤ قال: أنزلت سورة ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ بمكة.\nعائشة: أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٤ قالت: نزلت سورة ﴿سَبِّحِ اسْمَ رَبِّكَ﴾ بمكة.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٨، والبقاعي في \"مصاعد النظر\" ٣/ س ١٨٠ الإجماع على مكيتها.\nوذكر قول النقاش عن الضحاك أنها مدنية قال: وذلك ضعيف، وإنما دعا إليه قول من قال: أن ذكر صلاة العيد فيها.\n(٣) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٠، \"البيان في عد آي القرآن\" للداني (ص ٢٧١)، \"القول الوجيز\" للمخللاتي (ص ٣٤٤) وذكر: (مائتان وسبعون حرفًا).","vol":"29","page":227},{"text":"[٣٤٤٥] أنبأني كامل بن أحمد (١) وسعيد بن محمد (٢) ومحمد بن القاسم (٣)، قالوا: أخبرنا محمد بن مطر (٤)، قال: حدثنا إبراهيم بن شريك (٥)، قال: حدثنا أحمد بن يونس (٦)، قال: حدثنا سلّام بن سليم (٧)، قال: حدثنا هارون بن كثير (٨)، عن زيد بن أسلم (٩)، عن أبيه (١٠)، عن أبي أمامة الباهلي (١١)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة الأعلى، أعطاه الله تعالى من الأجر عشر حسنات، بعدد كل حرف أنزله الله تعالى على إبراهيم، وموسى، ومحمد صلي الله عليهم أجمعين\" (١٢).\n_________\n(١) أبو جعفر النحوي، ثقة صحيح الرواية.\n(٢) أبو عثمان الزعفراني، ثقة صالح، تغير حفظه بأخرة.\n(٣) الفلوسي، لم يذكر بجرح أو تعديل.\n(٤) محمد بن جعفر بن مطر، عدل ضابط.\n(٥) أبو إسحاق الأسدي، الإمام المحدث الثقة.\n(٦) اليربوعي، ثقة حافظ.\n(٧) متروك.\n(٨) مجهول.\n(٩) قال ابن حجر: هو تحريف والصواب زيد بن سالم، جهله أبو حاتم.\n(١٠) قال الذهبي: زيد عن أبيه نكرة.\n(١١) صحابي مشهور.\n(١٢) [٣٤٤٥] الحكم على الإسناد:\nضعيف جدًّا.\nوالحديث موضوع.\nالتخريج:\nسبق بسط الحديث عنه.","vol":"29","page":228},{"text":"[٣٤٤٦] وأخبرنا عبد الله بن حامد (١) قال: أخبرنا أحمد بن عبد الله (٢) قال: حدثنا محمد بن عبد الله (٣) قال: حدثنا عبد الله بن عمر بن أبان (٤) قال: حدثنا وكيع (٥)، عن إسرائيل (٦)، عن مسلم البطين (٧)، عن سعيد بن جبير (٨)، عن ابن عباس - ﵄ - أن النبي - ﷺ - قرأ: ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ فقال: \"سبحان ربي الأعلى\" (٩).\n_________\n(١) الوزان الأصبهاني، لم يذكر بجرح أو تعديل.\n(٢) ابن محمد المزني، الشيخ الجليل القدوة الحافظ.\n(٣) مطين الحضرمي، ثقة حافظ.\n(٤) مشكدانة، أبو عبد الرحمن الكوفي، صدوق فيه تشيع.\n(٥) ابن الجراح، ثقة حافظ عابد.\n(٦) ابن يونس بن أبي إسحاق السبيعي، ثقة تكلم فيه بلا حجة.\n(٧) مسلم بن عمران الكوفي، ثقة.\n(٨) ثقة ثبت فقيه.\n(٩) [٣٤٤٦] الحكم على الإسناد:\nحسن، رجاله ثقات، ما عدا شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nالحديث مداره على وكيع، عن إسرائيل، عن أبي إسحاق، عن مسلم البطين، عن سعيد، عن ابن عباس به.\nرواه أحمد في \"المسند\" ١/ ٢٣٢ (٢٠٦٦)، ومن طريقه الطبراني في \"المعجم الكبير\" ١٢/ ١٣ (١٢٣٣٥)، ورواه أبو داود، كتاب الصلاة، باب الدعاء في الصلاة (٨٨٣)، ومن طريقه البيهقي ٢/ ٤٤٠ (٣٦٩١)، والحاكم في \"المستدرك\" ١/ ٢٦٣ - ٢٦٤، من طريق زهير بن حرب.\nورواه المصنف، وعنه البغوي في \"معالم التنزيل\" ٨/ ٣٩٩ من طريق عبد الله بن عمر بن أبان. =","vol":"29","page":229},{"text":"وكذلك روي عن علي (١)، وأُبيّ (٢)، وأبي موسى (٣) (٤)، وابن\n_________\n= ثلاثتهم: أحمد، وزهير، وابن أبان، عن وكيع به.\nقال أبو داود بعد إخراجه:\nخولف وكيع في هذا الحديث. رواه أبو وكيع، وشعبة، عن أبي إسحاق، عن سعيد، عن ابن عباس موقوفًا.\nورواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٦ عن ابن عباس به.\nقلت: لم أجده بهذا السياق، إلا أنه قد جاء موقوفًا من عدة أوجه:\nفقد رواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٧ عن معمر، عن أبي إسحاق، عن سعيد بن جبير، عن ابن عباس به.\nورواه الطبري في \"جامع البيان\" ٣٠/ ١٥١ عن ابن حميد، عن حكام، عن عنبسة، عن أبي إسحاق، عن ابن عباس به.\nورواه أيضًا عن ابن حميد، ثنا مهران، عن خارجة، عن داود، عن زياد بن عبد الله، عن ابن عباس به.\n(١) أخرجه ابن أبي شيبة في \"المصنف\" ٢/ ٣٩٢، والفريابي، وعبد بن حميد، وابن الأنباري في \"المصاحف\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٦، والطبري في \"جامع البيان\" ٣٠/ ١٥١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٢، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦٦ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أيضًا، والحاكم في \"المستدرك\" ٢/ ٥٦٦ وصححه، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٢.\n(٣) أخرجه ابن أبي شيبة في \"المصنف\" ٢/ ٣٩١، والفريابي، وسعيد بن منصور، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطى ٦/ ٥٦٦، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٤.\n(٤) في (س): وأبي موسى الأشعري.","vol":"29","page":230},{"text":"عمر (١)، وابن عباس (٢)، (وابن الزبير) (٣) (٤) - ﵃ -، أنهم كانوا يفعلون ذلك.\nوروى جُويْبر، عن الضحاك أنه كان يقول ذلك، وكان يقول: من قرأها فليقرأها كذلك (٥).\nوروي عن علي بن أبي طالب ﵇ (٦) أنه قال: كان رسول الله - ﷺ - يحب هذِه السورة ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى﴾ (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦٦ لسعيد بن منصور، وعبد بن حميد، وابن المنذر أيضًا، والحاكم في \"المستدرك\" ٢/ ٥٦٦ وصححه، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٢، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٧.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٧، وابن أبي شيبة في \"المصنف\" ٢/ ٣٩٢، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٦، والطبري في \"جامع البيان\" ٣٠/ ١٥١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٢، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٧.\n(٣) في الأصل: والزبير، وما أثبته من (س) ومصادر الكتب.\n(٤) أخرجه ابن أبي شيبة في \"المصنف\" ٢/ ٣٩٢، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٦، وذكره ابن عطية فى \"المحرر الوجيز\" ٥/ ٤٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٤.\n(٥) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٦.\n(٦) في (س): - ﵁ -.\n(٧) الحديث ضعيف، ومدار الحديث على إسرائيل، ويرويه عنه أربعة:\nرواه أحمد في \"المسند\" ١/ ٩٦ (٧٤٢)، ومن طريقه الواحدي في \"الوسيط\" ٤/ ٤٦٨، ورواه البزار في \"البحر الزخار\" ٣/ ٢٧ (٧٧٥) من طريق يوسف، ٣/ ٢٧ (٧٧٦) من طريق الفضل، وابن عدي في \"الكامل\" ٢/ ٣١٨ من طريق مؤمل. =","vol":"29","page":231},{"text":"وأول من قال سبحان ربي الأعلى: ميكائيل ﵇ (١)، قال النبي - ﷺ -: \"يا جبريل: أخبرني عن ثواب من قالها في صلاته، أو في غير صلاته، فقال: يا محمد ما من مؤمن ولا مؤمنة يقولها في سجوده، أو في غير سجوده إلا كانت له في ميزانه أثقل من العرش، والكرسي، وجبال الدنيا، ويقول الله تعالى: صدق عبدي، أنا أعلي، فوق كل شيء، وليس فوقي شيء، أشهدوا ملائكتي أني قد غفرت لعبدي وأدخلته جنتي فإذا مات العبد المؤمن زاره ميكائيل ﵇ كل يوم فإذا كان يوم القيامة حمله على جناحه، فيوقفه بين يدي الله تعالى فيقول: يا رب شفعني فيه، فيقول: قد شفعتك فيه (٢) اذهب به إلى الجنة\" (٣).\nوقال عقبة بن عامر - ﵁ -: لما نزلت ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (٧٤)﴾ قال رسول الله - ﷺ -: \"اجعلوها في ركوعكم\"، فلما نزلت ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ قال - ﷺ -: \"اجعلوها في سجودكم\" (٤).\n_________\n= أربعتهم: أحمد، ويوسف، والفضل، ومؤمل، عن إسرائيل، عن ثوير، عن أبيه، عن علي به.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٦: رواه أحمد، وفيه ثوير وهو متروك.\nقلت: ورواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٤ عن علي به.\n(١) قال الحافظ في \"تخريج الكشاف\" ٤/ ١٨٤: ذكره الثعلبي، عن علي بغير إسناد.\nقلت: وذكره الزمخشري في \"الكشاف\" ٦/ ٣٦٠ - ٣٦١، والقرطبي ٢٠/ ١٤.\n(٢) ساقطة من الأصل، وما أثبته من (س)، ومصادر الحديث.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٤.\n(٤) حديث صحيح. رواه موسى بن أيوب، عن عمه إياس بن عامر، عن عقبة بن عامر =","vol":"29","page":232},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= به مرفوعًا، ورواه عنه أربعة أنفس:\nرواه الطيالسي في \"المسند\" (ص ١٣٥) (١٠٠٠)، وأبو داود، كتاب الصلاة، باب ما يقول الرجل في ركوعه وسجوده (٨٦٩)، وابن ماجه، كتاب إقامة الصلاة، باب التسبيح في الركوع والسجود (٨٨٧)، وابن خزيمة في \"صحيحه\" ١/ ٣٠٣ (٦٠٠)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٥/ ٢٢٥ (١٨٩٨)، والحاكم في \"المستدرك\" ١/ ٣٤٧، ورواه المصنف ولم أقف عليه مسندًا في هذا الموضع، وعنه البغوي في \"معالم التنزيل\" ٨/ ٢٧، والمزي في \"تهذيب الكمال\" ٣/ ٤٠٥.\nكلهم من طرق عن عبد الله بن المبارك.\nورواه أبو داود، كتاب الصلاة، باب ما يقول الرجل في ركوعه وسجوده (٨٨٦)، ومن طريقه البيهقي في \"السنن الكبرى\" ٢/ ١٢٢ (٢٥٥٦)، والطبراني في \"المعجم الكبير\" ١٧/ ٣٢٢ (٨٩٠) من طريق الليث بن سعد.\nورواه الطبراني في \"المعجم الكبير\" ١٧/ ٣٢٢ (٨٩١) من طريق عبد الله بن لهيعة.\nورواه أحمد في \"المسند\" ٤/ ١٥٥ (١٧٤١٤)، والطبراني في \"المعجم الكبير\" ١٧/ ٣٢١ (٨٨٩)، والدارمي (١٣٤٤)، وأبو يعلي في \"المسند\" ٣/ ٢٧٩ (١٧٣٨)، وابن خزيمة في \"صحيحه\" ١/ ٣٠٣ (٦٠٠)، ١/ ٣٣٤ (٦٧٠)، والحاكم في \"المستدرك\" ٢/ ٥١٩، والبيهقي في \"السنن الكبرى\" ٢/ ١٢٢ (٢٥٥٥)، كلهم من طرق عن عبد الله بن يزيد المقرئ.\nأربعتهم: ابن المبارك، والليث، وابن لهيعة، وعبد الله بن يزيد، عن موسى به.\nورواه ابن المنذر وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٦ عن عقبة به.\nوللحديث شواهد منها:\n١ - عن جبير بن مطعم:\nرواه البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ١/ ٢٦١ (٥٣٧)، والطبراني في \"المعجم الكبير\" ٢/ ١٣٥ (١٥٧٢)، والدارقطني في \"السنن\" =","vol":"29","page":233},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ١/ ٣٤٢. وفي إسناده عبد العزيز الحمصي: وهو ضعيف.\nوقال الهيثمي في \"مجمع الزوائد\" ٢/ ١٣١: قال البزار: لا يروى عن جبير إلا بهذا الإسناد، وعبد العزيز بن عبيد الله: صالح ليس بالقوي.\n٢ - عن أبي مالك الأشعري:\nرواه أحمد في \"المسند\" ٥/ ٣٤٣، وفي إسناده شهر بن حوشب، وهو متكلم فيه.\n٣ - عن أخرم بن زيد الخزاعي:\nرواه الدارقطني في \"السنن\" ١/ ٣٤٣، وفي إسناده من لا يعرف.\n٤ - عن أبي بكرة:\nرواه البزار في \"البحر الزخار\" كما فى \"كشف الأستار\" ١/ ٢٦٢ (٥٣٨) وفيه من لا يعرف أيضًا.\n٥ - عن ابن مسعود:\nرواه أبو داود، كتاب الصلاة، باب مقدار الركوع والسجود (٨٨٦).\nوالترمذي، كتاب الصلاة، باب ما جاء في التسبيح في الركوع والسجود (٢٦١)، وقال: ليس إسناده بمتصل.","vol":"29","page":234},{"text":"قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6396>١ </span>- ﴿سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (١)﴾ يعني: قل سبحان ربي الأعلى (١).\nوإلى (هذا القول) (٢) ذهب جماعة من الصحابة والتابعين (٣).\nوقال قوم: معناه: نَزّه ربك الأعلى عما يقول فيه الملحدون، ويصفه به المبطلون (٤). وجعلوا الاسم صلة (٥).\nويجوز أن يكون معناه: نزه ذات ربك الأعلى عما لا يليق به؛ لأن الاسم والذات والنفس عبارة عن الوجود والإثبات (٦).\n_________\n(١) ذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٥، وابن فورك، والواحدي في \"الوسيط\" ٤/ ٤٦٩، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٩، وابن الجوزي في \"زاد المسير\" ٩/ ٨٧ وهو قول الجمهور.\n(٢) في (س): هذا القول والتأويل.\n(٣) كعلي، وابن عباس، وابن عمر، وأبي موسى، وابن الزبير كما تقدم تخريجه في مطلع السورة، وقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥١، وذكره ابن فورك.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥١، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٣، وابن فورك، والماوردي في \"النكت والعيون\" ٦/ ٢٥١، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٦، والبغوي في \"معالم التنزيل\" ٨/ ٣٩٩، كلهم دون نسبة.\n(٥) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥١، وابن الجوزي في \"زاد المسير\" ٨/ ٨٧، والهمداني في \"إعراب القرآن\" ٤/ ٦٥٩، والسمين الحلبي في \"الدر المصون\" ١٠/ ٧٥٩.\n(٦) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥١ - ١٥٢ بلا نسبة، والرازي في \"مفاتيح الغيب\" ٣١/ ١٣٥، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٧٣.","vol":"29","page":235},{"text":"وقال الآخرون: نزّه تسمية ربك، وذكرك إياه، أي: لا تذكره إلا وأنت له خاشع، معظم، ولذكره محترم (١). وجعلوا الاسم بمعنى: التسمية (٢).\nوقال الفراء: سواء قلت سبح اسم ربك أو سبح باسم ربك؛ إذا أردت ذكره، وتسبيحه (٣).\nوقال ابن عباس - ﵄ -: صل بأمر ربك الأعلى (٤) (٥).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٢، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٣، وابن فورك، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٨، وابن الجوزي في \"زاد المسير\" ٩/ ٨٧، كلهم دون نسبة.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٢، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٠، وابن الجوزي في \"زاد المسير\" ٩/ ٨٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٤.\n(٣) في \"معاني القرآن\" ٣/ ٢٥٦ نحوه.\nوانظر: \"إعراب القرآن\" للنحاس ٥/ ٢٠٣، \"زاد المسير\" لابن الجوزي ٩/ ٨٨.\n(٤) ذكره الطبري في \"جامع البيان\" ٣/ ١٥٢، والماوردي في \"النكت والعيون\" ٦/ ٢٥٢، كلاهما دون نسبة، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٦، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٠.\n(٥) قال الطبري في \"جامع البيان\" ٣٠/ ١٥٢ مرجحًا: وأولى الأقوال في ذلك عندنا بالصواب، قول من قال: معناه نزه اسم ربك أن تدعو به الآلهة والأوثان، لما ذكرت من الأخبار، عن رسول الله - ﷺ - وعن الصحابة أنهم كانوا إذا قرؤوا ذلك قالوا: سبحان ربي الأعلى، فبين بذلك أن معناه كان عندهم معلومًا: عظم اسم ربك، ونزهه. ا. هـ.","vol":"29","page":236},{"text":"<span data-type=\"title\" id=toc-6397>٢ </span>- ﴿الَّذِي خَلَقَ فَسَوَّى (٢)﴾ فعدل الخلق (١).\n\n<span data-type=\"title\" id=toc-6398>٣ </span>- ﴿وَالَّذِي قَدَّرَ﴾\nخفّف علي ﵇ (٢) (٣)، والسلمي (٤)، والكسائي (٥) داله.\nوشددها الآخرون (٦).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٢، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٤ والواحدي في \"الوسيط\" ٤/ ٤٦٩، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٠.\n(٢) في (س): - ﵁ -.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٥، والنيسابوري في \"غرائب القرآن\" ٦/ ٤٨٢، والشوكاني في \"فتح القدير\" ٥/ ٤٩٣.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٦، والقرطبي ٢٠/ ١٥، والنسفي في \"مدارك التنزيل\" ٤/ ٣٤٩، والشوكاني في \"فتح القدير\" ٥/ ٤٩٣.\n(٥) انظر: \"السبعة\" لابن مجاهد (ص ٦٨٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٥)، \"التذكرة\" لابن غلبون ٢/ ٦٢٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٠، والقراءة بالتخفيف قراءة متواترة كما في \"الإقناع في القراءات السبع\" لابن الباذش (ص ٨٠٨)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٣٩٩.\n(٦) وهم: نافع، وعاصم، وابن كثير.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٨٠)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٥)، \"التذكرة\" لابن غلبون ٢/ ٦٢٤، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٠، \"التيسير\" للداني (ص ١٨٠).\nوتوجيه القراءة: أن من قرأ بالتخفيف: جعله من القدرة على جميع الأشياء والمعني: فهدى وأضل، ومن قرأ بالتشديد جعله من التقدير على معنى: قدر خلقه فهدى كل مخلوق إلى مصلحته. =","vol":"29","page":237},{"text":"﴿فَهَدَى﴾ قال مجاهد: هدى الإنسان لسبيل الخير والشر، والسعادة والشقاوة، وهدى الأنعام لمراتعها (١).\nوقال مقاتل (٢)، والكلبي (٣): عرّف خلقه كيف يأتي الذكر الأنثى.\nوقال عطاء: جعل لكل دابة ما يصلحها، وهداها له (٤).\nوقيل: هدى لاكتساب الأرزاق والمعاش (٥).\nوقيل: خلق المنافع في الأشياء، وهدى الإنسان لوجه استخراجها منه (٦). وقيل: هدى لدينه من شاء من خلقه (٧).\n_________\n= انظر: \"الحجة\" لابن خالويه (ص ٣٦٨)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٠، \"الحجة\" لابن زنجلة (ص ٧٥٨).\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦٦ للفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، وذهـ الماوردي في \"النكت والعيون\" ٦/ ٢٥٢، والواحدي في \"الوسيط\" ٤/ ٤٧٠.\n(٢) في \"تفسيره\" (ص ٦٦٩)، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٩، وابن الجوزي في \"زاد المسير\" ٩/ ٨٨.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٥.\n(٤) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٤، والسمعاني في \"تفسير القرآن\" ٦/ ٢٠٨، والزمخشري في \"الكشاف\" ٦/ ٣٥٧، ولم ينسبوه، وابن الجوزي في \"زاد المسير\" ٩/ ٨٨.\n(٥) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٠٨، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٠، والرازي في \"مفاتيح الغيب\" ٣/ ١٣٩، ولم ينسبوه.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٥، ولم ينسباه.\n(٧) لم أجده.","vol":"29","page":238},{"text":"وقال السدي: قدر في الرحم تسعة أشهر، أقل أو أكثر، فهدى للخروج من الرحم (١).\nوقال الواسطي: قدر السعادة والشقاوة عليهم، ثم يسر لكل واحد من الطائفتين سلوك ما قدر عليه (٢).\nوقيل: قدر الأرزاق، فهداهم لطلبها (٣).\nوقيل: قدر الذنوب على عباده، ثم هداهم للتوبة (٤) (٥).\n_________\n(١) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٢، ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٤٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٠، وابن الجوزي في \"زاد المسير\" ٩/ ٨٨.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٦، والزجاج في \"معاني القرآن\" ٥/ ٣١٥، والنحاس في \"إعراب القرآن\" ٥/ ٢٥٤، ولم ينسبوه، والسلمي في \"حقائق التفسير\"، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٠.\n(٣) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٤، والسلمي في \"حقائق التفسير\"، والماوردي في \"النكت والعيون\" ٦/ ٢٥٢، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٠، وابن الجوزي في \"زاد المسير\" ٩/ ٨٩، كلهم دون نسبة.\n(٤) ذكره السلمي في \"حقائق التفسير\"، وابن الجوزي في \"زاد المسير\" ٩/ ٨٩، ولم ينسباه.\n(٥) قال الطبري في \"جامع البيان\" ٣٠/ ١٥٢: والصواب من القول في ذلك عندنا: أن الله عم بقوله (فهدى) الخبر عن هدايته خلقه، ولم يخصص من ذلك معنى دون معنى، وقد هداهم لسبيل الخير والشر، وهدى الذكور لمأتى الإناث، فالخبر على عمومه، حتى يأتي خبر تقوم به الحجة، دال على خصوصه.\nويمكن جمع هذِه الأقوال بمعنى: قدر الأشياء كلها فهداها إلى أداء وظائفها كما قدّرها لها، فالله تعالى كما قدر للإنسان أن يكون قادرًا على النطق والعلم بما وهبه من العقل وآلات الجسد هداه لاستعمال فكره، ولما قدر البقرة للدر ألهمها =","vol":"29","page":239},{"text":"<span data-type=\"title\" id=toc-6399>٤ </span>- قوله تعالى: ﴿وَالَّذِي أَخْرَجَ الْمَرْعَى (٤)﴾\nالنبات، من بين أخضر وأصفر، وأحمر وأبيض (١).\n\n<span data-type=\"title\" id=toc-6400>٥ </span>- ﴿فَجَعَلَهُ غُثَاءً﴾ هشيمًا باليًا (٢)، ﴿أَحْوَى﴾ أسود، إذا هاج وعتق (٣)\n\n<span data-type=\"title\" id=toc-6401>٦ </span>- قوله ﷿: ﴿سَنُقْرِئُكَ﴾ سنعلمك، ويقرؤه عليك جبريل ﵇ (٤).\n_________\n= الرعي، ولما قدر النحل لإنتاج العسل ألهمها أن ترعى النور والثمار .. الخ.\nانظر: \"التحرير والتنوير\" لابن عاشور ٣٠/ ٢٧٧.\n(١) قاله: إبراهيم، وقتادة، وأبو رزين:\nإبراهيم النخعي: أخرجه عبد بن حميد، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٦. قتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٢.\nأبو رزين: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٢، والقول ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٩، ولم ينسباه.\n(٢) قاله ابن عباس، وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٣، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٦، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٥، ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٧، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٦، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٥، ولم ينسبه.\n(٣) قاله مجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦٧ لعبد بن حميد، وابن أبي حاتم أيضًا، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٥، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٤، ولم ينسباه.\n(٤) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٠١، والزمخشري في \"الكشاف\" ٦/ ٣٥٧.","vol":"29","page":240},{"text":"﴿فَلَا تَنْسَى﴾\n\n<span data-type=\"title\" id=toc-6402>٧ </span>- ﴿إِلَّا مَا شَاءَ اللَّهُ﴾\nأن تنساه، وهو ما نسخه الله تعالى من القرآن (١)، وهذا معنى قول قتادة (٢).\nوقال مجاهد (٣) والكلبي (٤): كان النبي - ﷺ - إذا نزل عليه جبريل ﵇ بالقرآن لم يفرغ من قراءة الآية حتى يتكلم رسول الله - ﷺ - بأولها مخافة أن ينساها فأنزل الله تعالى: ﴿سَنُقْرِئُكَ فَلَا تَنْسَى﴾ فلم ينس بعد ذلك شيئًا.\nووجه الاستثناء على هذا التأويل ما قاله الفراء: لم يشأ أن ينسى شيئًا، وهو كقوله: ﴿خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ﴾ (٥).\nوأنت تقول في الكلام: لأعطينك كلما سألت، إلا ما أشاء أن أمنعك، والنية أن لا تمنعه، وعلى هذا مجاري\n_________\n(١) قاله الحسن، وقتادة: ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٩، وابن الجوزي في \"زاد المسير\" ٩/ ٩٠.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٩، وابن الجوزي في \"زاد المسير\" ٩/ ٩٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦٧ للفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٥، والبغوي في \"معالم التنزيل\" ٨/ ٤٠١.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠١، والرازي في \"مفاتيح الغيب\" ٣١/ ١٤١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٢.\n(٥) هود: ١٠٧.","vol":"29","page":241},{"text":"الإيمان يستثنى فيها، ونية الحالف التمام (١).\n[٣٤٤٧] وسمعت محمد بن الحسين السلمي (٢) يقول: سمعت محمد بن الحسن البغدادي (٣) يقول: سمعت محمد بن عبد الله الفرغاني (٤) يقول: كان يغشى الجنيد في مجلسه أهل النسك من أهل العلم، وكان أحد من يغشاه ابن كيسان النحوي، وكان في وقته رجلًا جليلًا، فقال له يومًا: يا أبا القاسم ما تقول في قوله تعالى: ﴿سَنُقْرِئُكَ فَلَا تَنْسَى (٦)﴾ فأجابه مسرعًا كأنه تقدم السؤال قبل ذلك بأوقات، فلا تنسى العمل (٥) به، فأعجب ابن كيسان به إعجابًا\n_________\n(١) في \"معاني القرآن\" ٣/ ٢٥٦، وذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٤، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٥.\n(٢) أبو عبد الرحمن السلمي، تكلموا فيه وليس بعمدة.\n(٣) محمد بن الحسن بن سعيد بن الخشاب، أبو العباس المخرمي الصوفي، صاحب حكايات عن أبي جعفر محمد بن عبد الله الفرغاني وأبي بكر الشبلي، وروى عنه أبو عبد الرحمن السلمي، وأبو عبد الله الحاكم، قال الحاكم: كان من أظرف من قدم نيسابور من البغداديين، وأكملهم عقلا ودينًا، وأكثرهم تعظيمًا للسنة وتعصبًا لها، دخل خراسان وسمع بها الحديث ثم حج وجاور بمكة ومات بها سنة (٣٦١ هـ).\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ٢/ ٢٠٩، \"المنتظم\" لابن الجوزي ١٤/ ٢١٢.\n(٤) محمد بن عبد الله، أبو جعفر الفركاني الصوفي نزل بغداد ولزم الجنيد، واشتهر بصحبته، وروى عنه كلامه، حكي عنه محمد بن الحسن بن الخشاب وغيره.\nانظر: \"تاريخ بغداد\" للخطيب البغدادي ٥/ ٤٥٠.\n(٥) في (س): العلم.","vol":"29","page":242},{"text":"شديدًا، وقال: لا يفضض الله فاك، مثلك يصدر (١) (٢).\nقوله تعالى: ﴿إِنَّهُ يَعْلَمُ الْجَهْرَ﴾ من القول والفعل (٣) ﴿وَمَا يَخْفَى﴾.\nوقال محمد بن حامد: يعلم إعلان الصدقة وإخفاءها (٤).\n\n<span data-type=\"title\" id=toc-6403>٨ </span>- ﴿وَنُيَسِّرُكَ لِلْيُسْرَى﴾ لعمل الجنة (٥).\n_________\n(١) [٣٤٤٧] الحكم على الإسناد:\nضعيف؛ فيه. شيخ المصنف متكلم فيه، وليس بعمدة، ومن فوقه لم يذكروا بجرح أو تعديل.\nالتخريج:\nأخرجه السلمي في \"حقائق التفسير\"، وعنه المصنف من طريق محمد بن عبد الله الفرغاني.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ١٠/ ٢٨٨ من طريق أبي عبد الله الفارسي. كلاهما: الفرغاني، والفارسي، عن الجنيد فذكره ولفظهما متقارب.\nوالقول ذكره النيسابوري في \"غرائب القرآن\" ٢/ ٣١٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٩.\n(٢) قال الطبري في \"جامع البيان\" ٣٠/ ١٥٤ مرجحًا: والقول الذي هو أولي بالصواب عندي قول من قال: معنى ذلك: فلا تنسى إلا أن نشاء نحن أن ننسيكه بنسخه ورفعه، وإنما قلنا ذلك أولى بالصواب؛ لأن ذلك أظهر معانيه.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٤، والواحدي في \"الوسيط\" ٤/ ٤٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٠١، وابن الجوزي في \"زاد المسير\" ٩/ ٩٠.\n(٤) ذكره السلمي في \"حقائق التفسير\"، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٩، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٨١.\n(٥) قاله ابن مسعود، ومقاتل:\nابن مسعود: ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٤، وابن فورك عن ابن خليل، والزمخشري في \"الكشاف\" ٦/ ٣٥٨، ولم ينسباه. =","vol":"29","page":243},{"text":"وقيل: هو متصل بالكلام الأول معناه: ﴿يَعْلَمُ الْجَهْرَ﴾ مما تقرأه يا محمد على جبريل إذا فرغ من التلاوة عليك، ﴿وَنُيَسِّرُكَ لِلْيُسْرَى (٨)﴾ أي: نهوّن عليك الوحي حتى تحفظه، وتعلمه، وتعمل به (١).\nوقيل: نوفقك للشريعة اليسرى، وهي الحنيفية السمحة (٢).\n\n<span data-type=\"title\" id=toc-6404>٩ </span>- ﴿فَذَكِّرْ﴾ بالقرآن (٣) ﴿فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرَى (٩)﴾ التذكير (٤).\n_________\n= مقاتل: ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٠١، وابن فورك، والزمخشري في \"الكشاف\" ٦/ ٣٨٥، ولم ينسباه.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠١، والزمخشري في \"الكشاف\" ٦/ ٣٨٥، والرازي في \"مفاتيح الغيب\" ٣١/ ١٤٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٩، ولم ينسبوه.\n(٢) التخريج السابق.\nوهذِه الآية تدل على المعجزة من وجهين:\nالأول: أنه - ﷺ - كان رجلًا أميًا، فحفظه هذا الكتاب المطول من غير دراسة، ولا تكرار، ولا كتابة، خارق للعادة.\nوالثاني: أنه إخبار عن الوقوع في المستقبل، وقد وقع، فكان هذا إخبارًا عن الغيب فيكون معجزًا.\n(٣) قاله مجاهد: ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٤، والواحدي في \"الوسيط\" ٤/ ٤٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٠١، وابن الجوزي في \"زاد المسير\" ٩/ ٩٠، ولم ينسبوه.\n(٤) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٠١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٠، ولم ينسبوه.\nوالشرط في قوله تعالى: ﴿إِنْ نَفَعَتِ الذِّكْرَى﴾ جملة معترضة وليس متعلقًا بالجملة، ولا تقييدًا لمضمونها، إذ ليس المعني: فذكر إذا كانت للذكرى نفع، حتى يفهم =","vol":"29","page":244},{"text":"<span data-type=\"title\" id=toc-6405>١٠ </span>- ﴿سَيَذَّكَّرُ﴾ سيتعظ (١) ﴿مَنْ يَخْشَى﴾ الله (٢).\n\n<span data-type=\"title\" id=toc-6406>١١ </span>- ﴿وَيَتَجَنَّبُهَا﴾، يعني: ويتجنب التذكرة، ويتباعد عنها (٣).\n﴿الْأَشْقَى﴾: الشقي في علم الله ﷿ (٤).\n\n<span data-type=\"title\" id=toc-6407>١٢ </span>- ﴿الَّذِي يَصْلَى النَّارَ الْكُبْرَى﴾\n\n<span data-type=\"title\" id=toc-6408>١٣ </span>- ﴿ثُمَّ لَا يَمُوتُ فِيهَا﴾ فيستريح (٥) ﴿وَلَا يَحْيَى﴾ حياة تنفعه (٦).\n_________\n= منه بطريق مفهوم المخالفة أن لا تذكر، إذ لم تنفع الذكرى ... فالشرط مستعمل في التشكيك؛ لأن أصل الشرط بـ (أن) أن يكون غير مقطوع بوقوعه، فالدعوة عامة، وما يعلمه الله من أحوال الناس في قبول الهدى وعدمه أمر استأثر الله بعلمه .. والواقع يكشف المقدور.\nانظر: \"التحرير والتنوير\" لابن عاشور ٣٠/ ٢٨٤، بتصرف.\n(١) التخريج السابق.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٥، والماوردي في \"النكت والعيون\" ٦/ ٢٥٤، والواحدي في \"الوسيط\" ٤/ ٤٧٠، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٠، ولم ينسبوه.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٦، والطبري في \"جامع البيان\" ٣٠/ ١٥٥، والزجاج في \"معاني القرآن\" ٥/ ٣١٦، والماوردي ٦/ ٢٥٤، ولم ينسبوه.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٠، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٨٣، ولم ينسبوه.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٥، والزجاج في \"معاني القرآن\" ٥/ ٣١٦، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٦، والماوردي في \"النكت والعيون\" ٦/ ٢٥٤، والواحدي في \"الوسيط\" ٤/ ٤٧١، ولم ينسبوه.\n(٦) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٥، والزجاج في \"معاني القرآن\" ٥/ ٣١٦، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٦، والماوردي في \"النكت والعيون\" ٦/ ٢٥٤.","vol":"29","page":245},{"text":"[٣٤٤٨] سمعت أبا عبد الرحمن السلمي (١) يقول: سمعت منصور ابن عبد الله (٢) يقول: سمعت أبا القاسم البزاز (٣) يقول: قال ابن عطاء (٤): لا يموت فيستريح من غم القطيعة، ولا يحيى فيصل إلى روح الوصلة (٥).\n\n<span data-type=\"title\" id=toc-6409>١٤ </span>- قوله تعالى: ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى﴾\nأي: تطهر من الشرك، وقال: لا إله إلا الله. هذا قول عطاء (٦) وعكرمة (٧)،\n_________\n(١) تكلموا فيه وليس بعمدة.\n(٢) أبو نصر الأصبهاني الصوفي، لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) أحمد بن محمد بن سهل بن عطاء، أبو العباس البغدادي، زاهد عابد، راج عليه حال الحجاج وصححه.\n(٥) [٣٤٤٨] الحكم على الإسناد:\nضعيف؛ فيه.\nشيخ المصنف متكلم فيه، وفيه من لم يذكر بجرح أو تعديل، ومن لم أجده.\nالتخريج:\nأخرجه السلمي في \"حقائق التفسير\"، وعنه المصنف.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢١.\n(٧) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦٨ لعبد بن حميد، وابن المنذر، وابن أبي حاتم، وأبي نعيم في \"حلية الأولياء\" أيضًا، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢١.","vol":"29","page":246},{"text":"ورواية الوالبي (١)، وسعيد بن جبير (٢)، عن ابن عباس - ﵄ -.\nوقال الحسن: من كان عمله زاكيًا (٣).\nوقال قتادة؛ عمل صالحًا وورعًا (٤).\nوقال أبو الأحوص: رضخ من ماله، وأدى زكاة ماله (٥).\nوكان ابن مسعود ﵀ (٦) يقول: رحم الله أمرأ تصدّق، ثم صلي ثم يقرأ هذِه الآية (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٦، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٨، وذكره المارودي في \"النكت والعيون\" ٦/ ٢٥٥، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٢.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٠، وابن الجوزي في \"زاد المسير\" ٩/ ٩١، كلاهما عن ابن عباس، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٢.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٧، والماوردي في \"النكت والعيون\" ٦/ ٢٥٥، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٠.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٧، والطبري في \"جامع البيان\" ٣٠/ ١٥٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٦٨ لعبد بن حميد، وابن أبي حاتم، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢١.\n(٥) أخرجه ابن أبي شيبة في \"المصنف\" ٣/ ٦، والطبري في \"جامع البيان\" ٣٠/ ١٥٦، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٠، وابن الجوزي في \"زاد المسير\" ٩/ ٩١.\nومعنى الرضخ: العطية القليلة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٨٠.\n(٦) في (س): - ﵁ -.\n(٧) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٢، والزمخشري في \"الكشاف\" ٦/ ٣٥٩.","vol":"29","page":247},{"text":"وقال الآخرون: هو صدقة الفطر (١).\nروى أبو هارون، عن أبي سعيد الخدري - ﵄ - في قوله تعالى: ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى﴾ قال: أعطي صدقة الفطر.\n\n<span data-type=\"title\" id=toc-6410>١٥ </span>- ﴿وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى﴾ قال: خرج إلى العيد فصلي (٢).\nوروى عبيد الله بن عمر (٣)، عن نافع (٤) قال: كان ابن عمر - ﵄ - إذا\n_________\n(١) قاله: أبو سعيد الخدري، وابن عمر، وإبراهيم، وأبو العالية، وابن جبير، وابن المسيب، وابن سيرين، وعطاء.\nأبو سعيد الخدري: أخرجه عبد الرزاق، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٨.\nابن عمر: أخرجه ابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٨، والبيهقي في \"السنن الكبرى\" ٤/ ٢٦٨ (٦٧٧٦).\nإبراهيم النخعي: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٩.\nأبو العالية: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٨، والطبري في \"جامع البيان\" ٣٠/ ١٥٦، والبيهقي في \"السنن الكبرى\" ٤/ ٥٦٨ (٧٦٦٩).\nسعيد بن المسيب: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٧.\nابن سيرين: أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٩.\nعطاء: أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٩.\n(٢) أخرجه عبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٨.\nوذكره الواحدي في \"الوسيط\" ٤/ ٤٧١ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٠.\nوالأثر: ضعيف جدًّا: فيه عمارة بن جوين أبو هارون: متروك.\n(٣) ابن حفص بن عاصم العمري، ثقة ثبت.\n(٤) أبو عبد الله المدني، ثقة ثبت فقيه مشهور.","vol":"29","page":248},{"text":"صلى الغداة يعني: من يوم العيد قال: يا نافع، أخرجت الصدقة؟ فإن قلتُ: نعم؛ خرج إلى المصلي، وإن قلتُ: لا، قال: فالآن فأخرج. وإنما نزلت هذِه الآية في هذا ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى (١٤) وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى (١٥)﴾ (١).\nوروى مروان بن معاوية (٢)، عن (أبي خلدة) (٣) قال: دخلت على أبي العالية (٤) فقال لي: إذا غدوت غدًا إلى العيد فمُرّ بي، قال: فمررت به، فقال: هل طعمت شيئًا؟ قلت: نعم. قال: أَفِضْتَ على نفسك من الماء؟ قلت: نعم. قال: فأخبرني ما فعلت\n_________\n(١) الحكم على الإسناد:\nصحيح.\nالتخريج:\nالأثر وصله ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٨، والبيهقي في \"السنن الكبرى\" ٤/ ٢٦٨ (٧٦٦٧)، وذكره الواحدي في \"الوسيط\" ٤/ ٤٧٢، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٢.\n(٢) ابن الحارث بن أسماء الفزاري، ثقة حافظ وكان يدلس أسماء الشيوخ.\n(٣) في الأصل، (س): (أبي خالد)، وما أثبته من كتب التراجم والرجال، وهو خالد ابن دينار التميمي، السعدي، البصري الحناط، قال ابن معين: صالح، وفي رواية: ثقة، وقال يزيد بن زريع: ثقة، ووثقه أيضًا النسائي، وابن سعد، والعجلي، والدارقطني، وقال الحافظ: صدوق.\nانظر: \"الطبقات الكبرى\" لابن سعد ٧/ ٢٧٥، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٣٢٧، \"تهذيب الكمال\" للمزي ٨/ ٥٦، \"تقريب التهذيب\" لابن حجر (١٦٢٧).\n(٤) رفيع بن مهران، ثقة كثير الإرسال.","vol":"29","page":249},{"text":"زكاتك؟ قلت: قد وجَّهتها. قال: إنما أردتك لهذا، ثم قرأ ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى (١٤) وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى (١٥)﴾ وقال: إن أهل المدينة لا يرون صدقة أفضل منها، ومن سقاية الماء (١).\nودليل هذا التأويل:\n[٣٤٤٩] ما أخبرني الحسين بن محمد بن الحسين الدينوري (٢)، قال: حدثنا أحمد بن محمد بن علي الهمداني (٣)، قال: حدثنا أبو بكر محمد بن إبراهيم بن إسحاق الأصبهاني (٤)، قال: حدثنا حاتم ابن يونس الجرجاني (٥)، قال: حدثنا دُحيم (٦)، قال: حدثنا عبد الله\n_________\n(١) الحكم على الإسناد:\nصحيح.\nالتخريج:\nالأثر وصله الطبري في \"جامع البيان\" ٣٠/ ١٥٦ من طريق عمرو بن عبد الحميد الآملي، عن مروان بن معاوية، عن أبي خلدة قال: دخلت على أبي العالية فذكره.\nوذكره الواحدي في \"الوسيط\" ٤/ ٤٧١، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٢، والرازي في \"مفاتيح الغيب\" ٣١/ ١٤٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢١، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٢٥.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو حذيفة، لم يذكر بجرح أو تعديل.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) لم يذكر بجرح أو تعديل.\n(٦) عبد الرحمن بن إبراهيم بن عمرو القرشي، ثقة حافظ متقن.","vol":"29","page":250},{"text":"ابن نافع (١)، عن كثير بن عبد الله (٢)، عن أبيه (٣)، عن جده (٤)، عن النبي - ﷺ - قوله ﷿: ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى﴾ قال: \"أخرج زكاة الفطر، وخرج إلى المصلي فصلي\" (٥).\nقلت: ولا أدري ما وجه هذا التأويل، لأن هذِه السورة مكية بإجماع، ولم يكن بمكة عيد ولا زكاة فطر، والله أعلم (٦).\n_________\n(١) ابن أبي نافع الصائغ، ثقة صحيح الكتاب، في حفظه لين.\n(٢) ابن عمرو بن عوف المزني المدني، ضعيف أفرط من نسبه على الكذب.\n(٣) مقبول.\n(٤) عمرو بن عوف بن زيد المزني، صحابي جليل.\n(٥) [٣٤٤٩] الحكم على الإسناد:\nضعيف، فيه كثير بن عبد الله ضعيف، وأبوه مقبول، وابن نافع: في حفظه لين، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nالحديث يرويه الواحدي في \"الوسيط\" ٤/ ٤٧١ من طريق دحيم.\nوالبيهقي في \"السنن الكبرى\" ٤/ ٢٦٨ (٧٦٦٨)، من طريق محمد بن إسحاق.\nورواه البزار كما في \"مجمع الزوائد\" للهيثمي ٧/ ١٣٩، وابن المنذر، وابن أبي حاتم، والحاكم في \"الكني\"، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٨، كلهم عن عبد الله بن نافع، عن كثير بن عبد الله، عن أبيه، عن جده به مرفوعًا نحوه.\nقال السيوطي في \"الدر المنثور\": بسند ضعيف.\n(٦) قال الرازي في \"مفاتيح الغيب\" ٣١/ ١٤٧: أجاب الواحدي عنه بأنه لا يمتنع أن يقال: لما كان في معلوم الله تعالى أن ذلك سيكون أثنى على من فعل ذلك. ا. هـ. ولم أجده في \"الوسيط\".\nوقال البغوي في \"معالم التنزيل\" ٨/ ٤٠٢ بعد أن أشار إلى قول المصنف دون أن يصرح باسمه: يجوز أن يكون النزول سابقًا على الحكم.","vol":"29","page":251},{"text":"قوله تعالى: ﴿وَذَكَرَ اسْمَ رَبِّهِ﴾ أي: وذكر ربه (١).\nوقيل: وذكر تسمية ربه (٢) (٣).\nوقيل: هو تكبيرات العيد، فصلي صلاة العيد (٤).\nوقيل: الصلوات الخمس (٥).\nويدل عليه:\n[٣٤٥٠] ما أخبرنا عبد الله بن حامد (٦)، قال: أخبرنا أحمد بن عبد الله (٧)، قال: محمد بن عبد الله (٨)، قال: حدثنا عبّاد بن أحمد\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٧، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٥٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٢.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٢.\n(٣) قال الطبري في \"جامع البيان\" ٣٠/ ١٥٧ مرجحًا: والصواب من القول: أن يقال: وذكر الله فوحده، ودعاه ورغب إليه؛ لأن كل ذلك من ذكر الله، ولم يُخصص الله تعالى، من ذكره نوعًا دون نوع.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٧، والماوردي في \"النكت والعيون\" ٦/ ٢٥٥ عن أبي سعيد الخدري، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٠ - ٢١١، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٣.\n(٥) قاله ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٧، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٦٨، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٧، والما وردي في \"النكت والعيون\" ٦/ ٢٥٥.\n(٦) الوزان، لم يذكر بجرح أو تعديل.\n(٧) ابن محمد بن عبد الله المزني، الهروي، الشيخ الجليل القدوة الحافظ.\n(٨) ابن سليمان، أبو جعفر الحضرمي، مطين، ثقة حافظ.","vol":"29","page":252},{"text":"العرزمي (١)، قال: حدثنا عمي محمد بن عبد الرحمن (٢)، عن أبيه (٣)، عن عطاء بن السائب (٤)، عن ابن سابط (٥)، عن جابر - ﵁ - قال: قال رسول الله - ﷺ -: ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى (١٤)﴾ فقال: \"من شهد أن لا إله إلا الله، وخلع الأنداد، وشهد أني رسول الله ﴿وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى (١٥)﴾ \" قال: \"هي الصلوات الخمس، والمحافظة عليها حين يُنادى بها، والاهتمام بمواقيتها\" (٦).\nوقيل: الصلاة هاهنا: الدعاء (٧) (٨).\n_________\n(١) قال الدارقطني: متروك.\n(٢) ابن محمد بن عبيد الله بن أبي سليمان، قال الدارقطني: متروك.\n(٣) عبد الرحمن بن محمد بن عبيد الله العرزمي، ضعفه الدارقطني، وقال أبو حاتم: ليس بالقوي.\n(٤) صدوق اختلط.\n(٥) عبد الرحمن بن سابط، ثقة كثير الإرسال.\n(٦) [٣٤٥٠] الحكم على الإسناد:\nضعيف جدًّا؛ فيه عباد العرزمي، ومحمد بن عبد الرحمن، متروكان، وأبو محمد ضعيف، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الواحدي في \"الوسيط\" ٤/ ٤٧١، والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٣/ ٨٠ (٢٢٨٤).\nقال البزار: لا نعلمه عن جابر إلا بهذا الإسناد.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٧: رواه البزار عن شيخه عباد، وهو متروك.\n(٧) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٧، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٧، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٣، كلهم دون نسبة.\n(٨) قال الطبري في \"جامع البيان\" ٣٠/ ١٥٧: والصواب من القول أن يقال: عُني =","vol":"29","page":253},{"text":"<span data-type=\"title\" id=toc-6411>١٦ </span>- قوله ﷿: ﴿بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا﴾\nبالتاء: قراءة العامة (١) وتصديقهم قراءة أُبيّ بن كعب - ﵁ -: (بل أنتم تؤثرون) (٢).\nوقرأ أبو عمرو: بالياء (٣)، يعني: الأشقين.\nقال عرفجة الأشجعي: كنا عند عبد الله بن مسعود - ﵁ - فقرأ هذِه الآية فقال: أتدرون لم آثرنا الحياة الدنيا على الآخرة؟ قلنا: لا. قال: لأن الدنيا اخضرت، وعَجّلت لنا طعامها، وشرابها، ونساءها،\n_________\n= بقوله فصلى: الصلوات وذكر الله فيها بالتحميد والتمجيد والدعاء.\n(١) ذكره ابن مجاهد في \"السبعة\" (ص ٦٨٠)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٥)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٤، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧٠، والداني في \"التيسير\" (ص ١٨٠).\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٧، والطبري في \"جامع البيان\" ٣٠/ ١٥٨، والزجاج في \"معاني القرآن\" ٥/ ٣١٦، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٧، والواحدي في \"الوسيط\" ٤/ ٤٧٢.\n(٣) ذكره ابن مجاهد في \"السبعة\" (ص ٦٨٠)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٥)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٤، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧٠، والداني في \"التيسير\" (ص ١٨٠) وهي قراءة متواترة.\nوتوجيه القراءة: أن من قرأ بالتاء: على الخطاب للخلق الذين جُلبوا على محبة الدنيا وإيثارها.\nومن قرأ بالياء: على لفظ الغيبة، رده على قوله (الأشقى)، لأنه للجنس فهو جمع.\nانظر: \"الحجة\" لابن خالويه (ص ٣٦٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٠، \"الحجة\" لابن زنجلة (ص ٧٥٩).","vol":"29","page":254},{"text":"ولذتها، وبهجتها، وأن الآخرة نُعتت لنا، وزويت عنا، فأخذنا العاجل، وتركنا الآجل (١).\n\n<span data-type=\"title\" id=toc-6412>١٧ </span>- ﴿وَالْآخِرَةُ خَيْرٌ وَأَبْقَى (١٧)﴾\n\n<span data-type=\"title\" id=toc-6413>١٨ </span>- ﴿إِنَّ هَذَا﴾ الذي ذكرت في السورة (٢).\nوقال الكلبي: يعني من قوله ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى (١٤)﴾ إلى آخر السورة (٣).\nوقال ابن زيد: يعني قوله: ﴿وَالْآخِرَةُ خَيْرٌ وَأَبْقَى (١٧)﴾ (٤).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٧، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٠، والطبراني في \"المعجم الكبير\" ٩/ ٢٣٤ (٩١٤٧)، والبيهقي في \"شعب الإيمان\" ٧/ ٣٧٦ (١٠٦٤٥).\nوذكره الوا حدي في \"الوسيط\" ٤/ ٤٧٢، والسمعاني في \"تفسير القرآن\" ٦/ ٢١١، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٣، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٨٦.\n(٢) قاله عكرمة، وقتادة.\nعكرمة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٦، والما وردي في \"النكت والعيون\" ٦/ ٢٥٦، ولم ينسباه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٧، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٦، والماوردي في \"النكت والعيون\" ٦/ ٢٥٦، ولم ينسباه.\n(٣) ذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٦، والواحدي في \"الوسيط\" ٤/ ٤٧٢، والسمعاني في \"تفسير القرآن\" ٦/ ٢١١، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٣، كلهم دون نسبة.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٨، وذكره ابن الجوزي في \"زاد المسير\" ٩/ ٩٣ عن قتادة، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٤.","vol":"29","page":255},{"text":"وقال قتادة: تتابعت كتب الله كما تسمعون، إن الآخرة خير وأبقى (١). وقال الضحاك: إن هذا القرآن (٢) (٣).\n﴿لَفِي الصُّحُفِ﴾ في الكتب (٤)، ﴿الْأُولَى﴾ واحدتها: صحيفة (٥).\n\n<span data-type=\"title\" id=toc-6414>١٩ </span>- ﴿صُحُفِ إِبْرَاهِيمَ وَمُوسَى﴾\nيقال إن في صحف إبراهيم ﵇ ينبغي للعاقل أن يكون حافظًا للسانه، وعرفًا بزمانه، مقبلًا على شأنه (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٨، وعبد الرزاق، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧١، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٨، واختاره، والماوردي في \"النكت والعيون\" ٦/ ٢٥٦.\n(٢) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٠ - ٤٧١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٤.\n(٣) قال الطبري في \"جامع البيان\" ٣٠/ ١٥٨ مرجحًا: وأولى الأقوال في ذلك الصواب: قول من قال: إن قوله ﴿قَدْ أَفْلَحَ مَنْ تَزَكَّى (١٤) وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى (١٥) بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا (١٦) وَالْآخِرَةُ خَيْرٌ وَأَبْقَى (١٧)﴾ لفي الصحف الأولى صحف إبراهيم خليل الرحمن وصحف موسى بن عمران. وإنما قلت ذلك أولي بالصحة من غيره؛ لأن هذا إشارة إلى حاضر، فلأن يكون إشارة إلا ما قرب منها أولي من أن يكون إشارة إلى غيره.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٨، والواحدي في \"الوسيط\" ٤/ ٤٧٢، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٤، كلهم دون نسبة.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٥٨، والجوهري في \"الصحاح\" ٤/ ١٣٨٤، والراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٤٧٦)، وابن منظور في \"لسان العرب\" ٩/ ١٨٦.\n(٦) أخرجه عبد بن حميد، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧١، =","vol":"29","page":256},{"text":"وقال أبو ذر - ﵁ -: قلت يا رسول الله: كم الأنبياء؟ قال: \"مائة ألف نبي، وأربعة وعشرون ألف\"، قال: قلت: يا رسول الله، كم المرسلون منهم؟ قال: \"ثلاثمائة وثلاثة عشرة وبقيتهم أنبياء\"، قلت: أكان آدم نبيًا؛ قال: \"نعم، كلّمه الله، وخلقه بيده، يا أبا ذر: أربعة من الأنبياء عرب: هود، وصالح، وشعيب، ونبيك\"، قلت يا رسول الله: كما أنزل الله من كتاب؟ قال: \"مائة وأربعة كتب، منها على آدم عشرة صحف، وعلى شيث خمسين صحيفة، وعلى أخنوخ وهو إدريس ثلاثين صحيفة، وهو أول من خطّ بالقلم، وعلى إبراهيم عشر صحائف، والتوراة، والإنجيل، والزبور، والفرقان\" (١).\n* * *\n_________\n= وابن عساكر في \"تاريخ دمشق\" ٢٣/ ٢٧٤، ٢٣/ ٢٧٧ عن أبي ذر، وذكره الزمخشري في \"الكشاف\" ٦/ ٣٦٠، والرازي في \"مفاتيح الغيب\" ٣١/ ١٤٩ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٥.\n(١) حديث ضعيف: وقد جاء عن أبي ذر من أربعة طرق:\nالأول: عن أبي أمامة الباهلي:\nرواه أحمد في \"المسند\" ٥/ ٢٦٥ - ٢٦٦ (٢٢٢٨٨)، والطبراني في \"المعجم الكبير\" ٧/ ٢١٨ (٧٨٧١) من طريق علي بن يزيد، عن القاسم أبي عبد الرحمن، عن أبي أمامة.\nوقال الهيثمي في \"مجمع الزوائد\" ١/ ١٦٤، ٣/ ١١٨: مداره على علي بن يزيد وهو ضعيف.\nالثاني: أبو إدريس الخولاني: =","vol":"29","page":257},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= رواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٢/ ٧٦ (٣٦١)، وفي \"المجروحين\" ٣/ ١٢٩ - ١٣٠، والبيهقي في \"شعب الإيمان\" ٦/ ٢٤٦ (٨٠٣١)، والطبراني في \"المعجم الكبير\" ٢/ ١٥٧ (١٦٥١)، وأبو نعيم في \"حلية الأولياء\" ١/ ٢٢١، وابن عساكر في \"تاريخ دمشق\" ٢٣/ ٢٧٤، كلهم من طريق إبراهيم بن هشام بن يحيى الغساني، عن أبيه، عن جده.\nورواه ابن ماجه، كتاب الزهد، باب الورع والتقوى (٤٢١٨)، من طريق الماضي بن محمد، عن علي بن سليمان، عن القاسم بن محمد.\nكلاهما: يحيى بن يحيى الغساني، والقاسم، عن أبي إدريس به.\nوهذا إسناده ساقط: إبراهيم بن هشام كذبه أبو حاتم، وأبو زرعة الرازيان، وقال الذهبي: متروك.\nالثالث: عبيد الله الليثي:\nرواه ابن عدي في \"الكامل\" ٩/ ١٠٦، والحاكم في \"تاريخ نيسابور\" ٢/ ٦٥٢، وابن عساكر في \"تاريخ دمشق\" ٢٣/ ٢٧٧ من طريق يحيى بن سعيد السعدي، عن ابن جريج، عن عطاء، عن عبيد الله به.\nقال الذهبي: السعدي ليس بثقة.\nالرابع: عبيد الله الخشخاش:\nرواه أحمد في \"المسند\" ٥/ ١٧٨ (٢١٥٤٦) عن وكيع، ٥/ ١٧٩ (٢١٥٥٢) عن يزيد.\nكلاهما: وكيع، ويزيد، عن المسعودي، عن أبي عمر الدمشقي، عن عبيد به.\nقال الهيثمي في \"مجمع الزوائد\" ٣/ ١١٨: فيه أبو عمر الدمشقي، وهو متروك.\nورواه عبد بن حميد، وابن مردويه.\nقلت: والحديث من عامة هذِه الأوجه لا يثبت، فطرقه مترددة بين الضعيف والضعيف جدًّا.","vol":"29","page":258},{"text":"<span data-type=\"title\" id=toc-6415>٨٨ - سُورَة الغَاشِيَةِ</span>","vol":"29","page":259},{"text":"سورة الغاشية\nمكية (١) (٢)، وهي ثلاثمائة و(٣) واحد وثمانون حرفًا، واثنان وتسعون كلمة، وست وعشرون آية (٤).\n[٣٤٥١] أخبرنا محمد بن القاسم (٥)، قال: حدثنا إسماعيل بن نُجيد (٦)، قال: حدثنا محمد بن إبراهيم بن سعيد (٧)، قال: حدثنا\n_________\n(١) قاله: ابن عباس، وابن الزبير:\nابن عباس: أخرجه ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٢، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣ عن ابن عباس ﵄ قال: نزلت سورة الغاشية بمكة.\nابن الزبير: أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٢ عن ابن الزبير مثله.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٢، والبقاعي في \"مصاعد النظر\" (ص ١٨٦)، الإجماع على مكيتها.\n(٢) في (س): مكية بإجماع.\n(٣) ساقطة في الأصل.\n(٤) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٠، \"البيان في عد آي القرآن\" للداني (ص ٢٧٢) وذكر: وتسعون حرفًا، \"القول الوجيز\" للمخللاتي (ص ٣٤٤ - ٣٤٥).\n(٥) ابن أحمد المرتب النيسابوري، لم يذكر بجرح أو تعديل.\n(٦) ابن أحمد بن يوسف، أبو عمرو النيسابوري الصوفي، قال ابن الجوزي: كان ثقة.\n(٧) أبو عبد الله البوشنجي، ثقة حافظ.","vol":"29","page":261},{"text":"سعيد بن حفص بن عمر (١) قال: قرأت على مِعْقل بن عبيد الله (٢)، عن عكرمة بن خالد (٣)، عن سعيد بن جبير (٤)، عن ابن عباس، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة الغاشية؛ حاسبه الله حسابًا يسيرا\" (٥).\n* * *\n_________\n(١) في الأصل، (س): على، وما أثبته من كتب التراجم والرجال، وهو أبو عمرو الحراني الهذلي، صدوق تغير في آخر عمره.\n(٢) الجزري، أبو عبد الله العبسي، صدوق يخطئ.\n(٣) ابن العاص القرشي، المخزومي، ثقة.\n(٤) ثقة ثبت فقيه.\n(٥) [٣٤٥١] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وسعيد بن حفص، صدوق تغير في آخر عمره، ومحمد بن إبراهيم البوشنجي، لا أدري متى كان سماعه من سعيد بن حفص هل كان قبل التغير أم بعده، ومعقل بن عبيد الله، صدوق يخطئ.\nوالحديث موضوع كما سبق.","vol":"29","page":262},{"text":"قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6416>١ </span>- ﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ (١)﴾ يعني: القيامة،\nتغشي كل شيء بالأهوال، هذا قول أكثر المفسرين (١).\nوقال سعيد بن جبير (٢)، ومحمد بن كعب (٣): الغاشية: دليله قوله ﷿: ﴿وَتَغْشَى وُجُوهَهُمُ النَّارُ﴾ (٤).\n_________\n(١) كابن عباس، والضحاك، وقتادة.\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٩، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٢، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٩، والماوردي في \"النكت والعيون\" ٦/ ٢٥٧.\nالضحاك: ذكره الماوردي ٦/ ٢٥٧، وابن الجوزي في \"زاد المسير\" ٩/ ٩٤.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٢ لعبد الرزاق، وعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا بلفظ: الساعة.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٥٩، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٠٩، وابن فورك، والماوردي في \"النكت والعيون\" ٦/ ٢٥٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٢.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٢، وابن الجوزي في \"زاد المسير\" ٩/ ٩٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٥.\n(٤) إبراهيم: ٥٠، قال الطبري في \"جامع البيان\" ٣٠/ ١٥٩: والصواب من القول في ذلك: أن يقال: إن الله قال لنبيه - ﷺ - ﴿هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ (١)﴾ ولم يخبرنا أنه عنى غاشية القيامة، ولا أنه عنى غاشية النار، وكلتاهما غاشية، هذِه تغشى الناس بالبلاء، والأهوال، والكروب، وهذِه تغشى الكفار باللفح في الوجوه، والشواظ، والنحاس، فلا قول في ذلك أصح من أن يقال كما قال جل ثناؤه، ويعم الخبر بذلك كما عمه.\nقلت: وهو ما مال إليه النحاس في \"إعراب القرآن\" ٥/ ٢٠٩.","vol":"29","page":263},{"text":"<span data-type=\"title\" id=toc-6417>٢ </span>- ﴿وُجُوهٌ يَوْمَئِذٍ﴾ يعني: يوم القيامة (١).\nوقيل: في النار (٢). ﴿خَاشِعَةٌ﴾ ذليلة <span data-type=\"title\" id=toc-6418>(٣)</span>.\n\n٣ - ﴿عَامِلَةٌ نَاصِبَةٌ﴾ قال بعضهم: يعني عاملة في النار، ناصبة فيها (٤).\nقال الحسن (٥)، وسعيد بن جبير (٦): لم تعمل لله في الدنيا،\n_________\n(١) قاله سعيد بن جبير، أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٣، وذكره الما وردي في \"النكت والعيون\" ٦/ ٢٥٧، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٧، والخازن في \"لباب التأويل\" ٤/ ٤٢٠، ولم ينسباه.\n(٢) قاله قتادة، أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٨، والطبري في \"جامع البيان\" ٣٠/ ١٦٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٢ لعبد بن حميد، وابن المنذر، وابن أبي حاتم، وذكره المارودي في \"النكت والعيون\" ٦/ ٢٥٨.\n(٣) قاله قتادة، أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٧، ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ٢٠٩، والماوردي في \"النكت والعيون\" ٦/ ٢٥٨.\n(٤) قاله ابن عباس، والحسن، وقتادة، ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٨، ولم ينسبه.\nالحسن: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٠، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٨ ولم ينسبه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٨، والطبري في \"جامع البيان\" ٣٠/ ١٦٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٢ لعبد بن حميد، وابن المنذر، وابن أبي حاتم.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٠، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٠، وابن فورك ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٧، وابن الجوزي في \"زاد المسير\" ٩/ ٩٥.\n(٦) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٦٢، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٧، والخازن في \"لباب التأويل\" ٤/ ٤٢٠، ولم ينسبه.","vol":"29","page":264},{"text":"فأعملها وأنصبها في النار، بمعالجة السلاسل والأغلال، وهي رواية العوفي عن ابن عباس - ﵄ - (١).\nقال قتادة: تكبرت فى الدنيا عن طاعة الله ﷾، فأعملها وأنصبها في النار (٢).\nوقال الكلبي: يخرّون (٣) على وجوههم في النار (٤).\nوقال الضحاك: يُكلفون ارتقاء جبل من حديد في النار (٥).\nوالنصب: الدءوب في العمل (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٠، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٧، وابن الجوزي في \"زاد المسير\" ٩/ ٩٥، والخازن في \"لباب التأويل\" ٤/ ٤٢٠.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٨، والطبري في \"جامع البيان\" ٣٠/ ١٦٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٢ لعبد بن حميد، وابن المنذر، وابن أبي حاتم، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٠.\n(٣) في (س): يجرون.\n(٤) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٢٠)، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٧، وابن الجوزي في \"زاد المسير\" ٩/ ٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٧.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٧، والزمخشري في \"الكشاف\" ٦/ ٣٦٢، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٧ عن الكلبي.\n(٦) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٣، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٧، والراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٨٠٧)، وابن منظور في \"لسان العرب\" ١/ ٧٦٠.","vol":"29","page":265},{"text":"وقال ابن مسعود - ﵁ -: تخوض في النار كما تخوض الإبل في الوَحْل (١).\nوقال عكرمة (٢) والسدي (٣): عاملة في الدنيا بالمعاصي، ناصبة في النار يوم القيامة.\nوقال سعيد بن جبير (٤)، وزيد بن أسلم (٥): هم الرهبان، وأصحاب الصوامع، وهي رواية أبي الضحي، عن ابن عباس - ﵄ - (٦).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٠٧، \"الكشاف\" للزمخشري ٦/ ٣٦٢، ولم ينسبه، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٧، \"مفاتيح الغيب\" للرازي ٣١/ ١٥١، ولم ينسبه.\n(٢) أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٠، والقشيري في \"لطائف الإشارات\" (ص ٧٢٠)، ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٥٨، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٧.\n(٣) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٢٠)، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٢، وابن الجوزي في \"زاد المسير\" ٩/ ٩٥، والقرطبي ٢٠/ ٢٧.\n(٤) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٢٠)، ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٤٧٣، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٢، وابن الجوزي في \"زاد المسير\" ٩/ ٩٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٧.\n(٥) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٢٠)، ولم ينسبه، والواحدي في \"الوسيط\" ٤/ ٤٧٣، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٢.\n(٦) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٢٠)، ولم ينسبه، والواحدي في =","vol":"29","page":266},{"text":"<span data-type=\"title\" id=toc-6419>٤ </span>- ﴿تَصْلَى نَارًا حَامِيَةً (٤)﴾\nقراءة العامة بفتح التاء (١)، وقرأ أبو عمرو (٢)، ويعقوب (٣)، وأبو بكر (٤)، بضمها اعتبارًا بقوله.\n\n<span data-type=\"title\" id=toc-6420>٥ </span>- ﴿تُسْقَى مِنْ عَيْنٍ آنِيَةٍ (٥)﴾ حارة (٥).\n_________\n= \"الوسيط\" ٤/ ٤٧٣ عن عطاء، عن ابن عباس والبغوي في \"معالم التنزيل\" ٨/ ٤٠٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٢.\n(١) هم: ابن كثير، ونافع، وابن عامر، وحمزة، والكسائي.\nذكره ابن مجاهد في \"السبعة\" (ص ٦٨١)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٦)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٥، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧١، والداني في \"التيسير\" (ص ٢٢١).\n(٢) ذكره ابن مجاهد في \"السبعة\" (ص ٦٨١)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٦)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٥، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧١، والداني في \"التيسير\" (ص ١٨٠).\n(٣) ذكره ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٦)، وابن أبي مريم في \"الموضح في وجوه القراءات\" ٣/ ١٣٦٢، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٦٠٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٨.\n(٤) ذكره ابن مجاهد في \"السبعة\" (ص ٦٨١)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٦)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٥، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧٠، والداني في \"التيسير\" (ص ١٨٠).\nوتوجيه القراءة: أن الحجة لمن قرأ بالفتح: أنه أتى بالفعل على أصله وبناه لفاعله، والحجة لمن ضم: أنه طابق بذلك بين لفظه ولفظ قوله: يسقى.\nانظر: \"الحجة\" لابن خالويه (ص ٣٦٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٠ - ٣٧١، \"الحجة\" لابن زنجلة (ص ٧٥٨ - ٧٥٩).\n(٥) قاله ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦١، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٣.","vol":"29","page":267},{"text":"قال قتادة: قد أنيَ طبخها مذ خلق الله تعالى السماوات والأرض (١).\n\n<span data-type=\"title\" id=toc-6421>٦ </span>- ﴿لَيْسَ لَهُمْ طَعَامٌ إِلَّا مِنْ ضَرِيعٍ (٦)﴾\nقال مجاهد (٢)، وعكرمة (٣)، وقتادة (٤)، هو نبت ذو شوك لاط بالأرض، تسميه القريش الشُبْرق، فإذا هاج سموه الضريع، هو أخبث طعام، وأبشعه (٥)، وهي رواية العوفي، عن ابن عباس - ﵄ - (٦).\nوقال الوالبي: هو شجر من نار (٧).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٣ لعبد بن حميد، وابن المنذر، وابن أبي حاتم.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٣ للفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٣.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٥/ ١٦٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٣ لعبد بن حميد، وابن أبي حاتم، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٣.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٨، والطبري في \"جامع البيان\" ٣٠/ ١٦٢، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٣ لعبد بن حميد، وابن المنذر، وابن أبي حاتم، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٩، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٨.\n(٥) في (س): وأشنعه وأبشعه.\n(٦) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٣، والطبري في \"جامع البيان\" ٣٠/ ١٦١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٩، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٣.\n(٧) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٢، وابن المنذر، وابن أبي حاتم كما =","vol":"29","page":268},{"text":"وقال ابن زيد: أما في الدنيا: فالضريع: الشوك اليابس الذي ليس له ورق، تدعوه العرب: الضريع، وهو في الآخرة: شوك من نار (١).\nوقال الكلبي: لا تطلبه (٢) دابة إذا يبس، ولا يرعاه شيء (٣).\nوقال سعيد بن جبير: هو الحجارة (٤).\nوروى عطاء، عن ابن عباس - ﵄ -: هو شيء يطرحه البحر المالح يسميه أهل اليمن: الضريع (٥).\nوقد روى ابن عباس - ﵄ -، عن النبي - ﷺ - أنه قال: \"الضريع: شيء يكون في النار يشبه الشوك، أمرُّ من الصبر، وأنتن من الجيفة، وأشد حرًا من النار، سماه الله تعالى: ضريعًا\" (٦).\n_________\n= في \"الدر المنثور\" للسيوطي ٦/ ٥٧٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١١ عن ابن عباس، وابن الجوزي في \"زاد المسير\" ٩/ ٩٦.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٢، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١١، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٨، وابن الجوزي في \"زاد المسير\" ٩/ ٩٦.\n(٢) في (س): يقربه.\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٨، والزمخشري في \"زاد المسير\" ٦/ ٣٦٣ نحوه، والخازن في \"لباب التأويل\" ٤/ ٤٢٠، ولم ينسباه.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٢، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٥٩، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٣.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\"، ٢٠/ ٢٩، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٣٢، والشوكاني في \"فتح القدير\" ٥/ ٥٠٠.\n(٦) إسناده واهٍ. قاله السيوطي.","vol":"29","page":269},{"text":"وقال عمرو بن عبيد: لم يقل الحسن في (الضريع) شيئًا إلا أنه قال: هو بعض ما أخفى الله تعالى من العذاب (١).\nوقال ابن كيسان: هو طعام يضرعون منه، ويذلون، ويتضرعون إلى الله تعالى (٢).\nوعلى هذا التأويل يكون المعنى: المُضْرع (٣) (٤).\n_________\n= والحديث: رواه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٤، والواحدي في \"الوسيط\" ٤/ ٤٧٤، والديلمي في \"مسند الفردوس\" (٣٩٠٥) من طريق الضحاك عن ابن عباس مرفوعًا، وفيه زيادة.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٨ من قول ابن عباس، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٣ مختصرًا، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٠، والخازن في \"لباب التأويل\" ٤/ ٤٢٠، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٢٩٤، والألوسي في \"روح المعاني\" ٣٠/ ١١٣.\nغريب الحديث:\nالضريع: هو نبت بالحجاز له شوك كبار، ويقال له: الشبرق.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٧٩.\nالصبر: عصارة شجر مُرَّ، واحدته صَبره، وجمعه: صبور.\n\"لسان العرب\" لابن منظور ٤/ ٤٤٢.\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٠.\n(٢) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٠، ونسبه لابن بحر، وابن الجوزي في \"زاد المسير\" ٩/ ٩٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٠.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٠، والرازي في \"مفاتيح الغيب\" ٣١/ ١٥٢.\n(٤) قال ابن الجوزي في \"زاد المسير\" ٩/ ٩٧: فإن قيل إنه قد أخبر في هذِه الآية ﴿لَيْسَ لَهُمْ طَعَامٌ إِلَّا مِنْ ضَرِيعٍ (٦)﴾، وفي مكان آخر ﴿وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ (٣٦)﴾.","vol":"29","page":270},{"text":"وقال أبو الدرداء - ﵁ - (١) والحسن (٢): يُقّبح الله تعالى وجوه أهل النار يوم القيامة يشبهها (٣) بعملهم القبيح في الدنيا، ويحسن وجوه أهل الجنة يشبهها (٤) بأعمالهم الحسنة في الدنيا، وإن الله تعالى يرسل على أهل النار الجوع حتى يعدل عندهم ما هم فيه من العذاب، فيستغيثون فيغاثون من الضريع، ثم يستغيثون فيغاثون بطعام ذا غُصَّة، فيذكرون أنهم كانوا يُجيزون الغصص في الدنيا بالماء، فيستسقون، فيعطشهم الله تعالى ألف سنة، ثم يُسقون من عين آنية، شربة لا هنيئة ولا مريئة، فإذا أدنوه من وجوههم سلخ جلود وجوههم، وشوّاها، فإذا وصل إلى بطونهم قطعها، فذلك قوله تعالى: ﴿وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ﴾ (٥).\nقال المفسرون: لما نزلت هذِه الآية، قال المشركون: إن إبلنا لتسمن على الضريع، فأنزل الله تعالى:\n_________\n= فكيف الجمع بينهما. فالجواب: أن النار دركات وعلى مقرر الذنوب تقع العقوبات فمنهم من طعامه الزقوم، ومنهم من طعامه غسلين، ومنهم من شرابه الحميم، ومن شرابه الصديد. قاله ابن قتيبة.\n(١) أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٣ بنحوه، وذكره الواحدي في \"الوسيط\" ٤/ ٤٧٤، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٨، والخازن في \"لباب التأويل\" ٤/ ٤٢٠.\n(٢) أخرجه الواحدي في \"الوسيط\" ٤/ ٤٧٤، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤٠٨، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٣، ولم ينسبه.\n(٣) في (س): تشبيهًا.\n(٤) في (س): تشبيهًا.\n(٥) محمَّد: ١٥.","vol":"29","page":271},{"text":"<span data-type=\"title\" id=toc-6422>٧ </span>﴿لَا يُسْمِنُ وَلَا يُغْنِي مِنْ جُوعٍ (٧)﴾\nوكذبوا فإن الإبل إنما ترعاه ما دام رطبًا، فإذا يبس فلا يأكله شيء (١).\nورطبه يسمى: شبرقًا لا ضريعًا (٢).\n\n<span data-type=\"title\" id=toc-6423>٨ </span>قوله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاعِمَةٌ (٨)﴾\n\n<span data-type=\"title\" id=toc-6424>٩ </span>- ﴿لِسَعْيِهَا﴾ في الدنيا (٣)\n﴿رَاضِيَةٌ﴾ في الآخرة حين أعطيت الجنة ونعيمها بعملها (٤). ومجازه: لثواب سعيها في الآخرة راضية (٥).\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٥، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٣، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٩، والزمخشري في \"الكشاف\" ٦/ ٣٦٤، وابن الجوزي في \"زاد المسير\" ٩/ ٩٧، والقرطبي ٢٠/ ٣٢.\n(٢) انظر: ابن منظور في \"لسان العرب\" ١٠/ ١٧٢.\nوالجمع بين هذِه الآية، وقوله تعالى: ﴿فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ (٣٥) وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ﴾ أن النار دركات، فمنهم من طعامه الغسلين، ومنهم من طعامه الضريع، ومنهم من شرابه الحميم، ومنهم من شرابه الصديد.\nانظر: \"اللباب\" ابن عادل الدمشقي ٢٠/ ٢٩٥.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٦٣، والواحدي في \"الوسيط\" ٤/ ٤٧٥، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٩، وابن الجوزي في \"معالم التنزيل\" ٩/ ٩٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٢.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٦٣، والواحدي في \"الوسيط\" ٤/ ٤٧٥ بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٤٠٩، والقرطبي ٢٠/ ٣٢.\n(٥) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢١١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٢.","vol":"29","page":272},{"text":"<span data-type=\"title\" id=toc-6425>١٠ </span>﴿فِي جَنَّةٍ عَالِيَةٍ (١٠)﴾\n\n<span data-type=\"title\" id=toc-6426>١١ </span>- ﴿لَا تَسْمَعُ فِيهَا لَاغِيَةً (١١)﴾\nقرأ أبو عمرو بضم الياء، (لاغيةٌ) بالرفع (١)، ونافع كذلك إلا أنه\nقرأ بالتاء (٢).\nوقرأ الباقون: بالتاء مفتوحة، ﴿لَاغِيَةً﴾ بالنصب (٣)، لغو وباطل (٤).\n_________\n(١) ذكره ابن مجاهد في \"السبعة\" (ص ٦٨١)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٦)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٥، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧١، والداني في \"التيسير\" (ص ١٨٠).\n(٢) ذكره ابن مجاهد في \"السبعة\" (ص ٦٨١)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٥، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧١، والداني في \"التيسير\" (ص ١٨٠).\n(٣) منهم: عاصم، وابن عامر، وحمزة، والكسائي:\nذكره ابن مجاهد في \"السبعة\" (ص ٦٨٢)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٦)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٥، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧١، والداني في \"التيسير\" (ص ١٨٠).\n(٤) قاله ابن عباس، وقتادة.\nابن عباس، أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٣، وذكره الأخفش في \"معاني القرآن\" ٢/ ٧٣٧، ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ٢١٢.\nقتادة، أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٨، والطبري في \"جامع البيان\" ٣٠/ ١٦٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٤ لعبد بن حميد، وابن أبي حاتم، وذكره الأخفش في \"معاني القرآن\" ٢/ ٧٣٧، ولم ينسبه، والنحاس في \"إعراب القرآن\" ٥/ ٢١٢.\nوتوجيه القراءة: أنّ الحجة لمن قرأه بضم الياء والتاء: جعله مبنيًا لما لم يسم فاعله، ورفع الاسم بعده والحجة لمن قرأه بفتح التاء: أنه قصد النبي - ﷺ - =","vol":"29","page":273},{"text":"وقيل (١): حَلِفٌ كاذب.\n\n<span data-type=\"title\" id=toc-6427>١٢ </span>- ﴿فِيهَا عَيْنٌ جَارِيَةٌ (١٢) فِيهَا سُرُرٌ مَرْفُوعَةٌ <span data-type=\"title\" id=toc-6428>(١٣) </span>وَأَكْوَابٌ مَوْضُوعَةٌ <span data-type=\"title\" id=toc-6429>(١٤)﴾</span>\n\n<span data-type=\"title\" id=toc-6430>١٥ </span>- ﴿وَنَمَارِقُ﴾ وسائد ومرافق (٢)\n﴿مَصْفُوفَةٌ﴾ بعضها بجنب بعض (٣)، واحدتها نَمْرِقَة (٤).\n_________\n= بالخطاب. انظر: \"الحجة\" لابن خالويه (ص ٣٦٩)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧١، \"الحجة\" لابن زنجلة (ص ٧٦٠).\nوصف الكلمة بذلك مجاز عقلي؛ لأن اللاغي صاحبها، وهي مصدر، لذا جاءت بمعنى اللغو كما ذكر المصنف.\nانظر: \"التحرير والتنوير\" لابن عاشور ٣٠/ ٢٩٩.\n(١) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٧، والطبري في \"جامع البيان\" ٣٠/ ١٦٣، والنحاس في \"إعراب القرآن\" ٥/ ٢١٢، والماوردي في \"النكت والعيون\" ٦/ ٢٦٠، عن الكلبي.\n(٢) قاله: ابن عباس، وقتادة:\nابن عباس: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٨، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٥) ولم ينسباه، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٤، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٤، وذكره ابن فورك [٢٣١/ أ] ولم ينسبه.\nقتادة: ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٨، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٥) ولم ينسباه، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٤ لعبد الرزاق وعبد بن حميد، وابن أبي حاتم، وذكره ابن فورك [٢١٣/ أ] ولم ينسبه.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٨، والطبري في \"جامع البيان\" ٣٠/ ٢٥٨، والنحاس في \"إعراب القرآن\" ٥/ ٢١٣، والواحدي في \"الوسيط\" ٤/ ٤٧٥.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٨، وابن قتيبة في \"تفسير غريب القرآن\" =","vol":"29","page":274},{"text":"قال الشاعر:\nكهول وشبان حسان وجوههم ... على سرر مصفوفة ونمارق (١)\n\n<span data-type=\"title\" id=toc-6431>١٦ </span>- ﴿وَزَرَابِيُّ مَبْثُوثَةٌ (١٦)﴾ يعني: البسط العريضة (٢).\nوقال ابن عباس - ﵄ -: هي الطنافس التي لها خملٌ رقيق (٣).\nواحدتها: زربية (٤).\n_________\n= (ص ٥٢٥)، والطبري في \"جامع البيان\" ٣٠/ ٢١٨، والأخفش في \"معاني القرآن\" ٢/ ٧٣٧، والزجاج في \"معاني القرآن\" ٥/ ٣١٨، والجوهري في \"الصحاح\" ٤/ ١٥٦١، وابن منظور في \"لسان العرب\" ١٠/ ٣٦١.\n(١) البيت لزهير، ولم أجده في \"ديوانه\"، وهو من شواهد ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٤، والسمين الحلبي في \"الدر المصون\" ١٠/ ٧٧٠، والشوكاني في \"فتح القدير\" ٥/ ٥٠٢.\n(٢) قاله: ابن عباس، والحسن:\nابن عباس: ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٥) ولم ينسبه، وأخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٤، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣١٨، ولم ينسبه.\nالحسن: ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٥)، ولم ينسبه، وأخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٤، وذكره الزجاج في \"معاني القرآن\" ٣١٨/ ٥، ولم ينسبه.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٨، والطبري في \"جامع البيان\" ٣٠/ ١٦٤، والنحاس في \"إعراب القرآن\" ٥/ ٢١٣، ولم ينسبوه، والماوردي في \"النكت والعيون\" ٦/ ٢٦١، عن الكلبي والفراء.\n(٤) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٥)، والطبري في \"جامع البيان\" ٣٠/ ١٦٤، والزجاج في \"معاني القرآن\" ٥/ ٣١٨، والنحاس في \"إعراب القرآن\" =","vol":"29","page":275},{"text":"﴿مَبْثُوثَةٌ﴾: مبسوطة (١).\nوقيل (٢): متفرقة في المجالس.\n\n<span data-type=\"title\" id=toc-6432>١٧ </span>- قوله تعالى: ﴿أَفَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (١٧)﴾\nقال المفسرون: لما نعت الله تعالى ما في الجنة في هذِه السورة، عجيب من ذلك أهل الكفر والضلالة وكذّبوا بها، فذكّرهم الله تعالى (٣) صُنْعه فقال: ﴿أَفَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (١٧)﴾ وكانت الإبل من عيش العرب، ومن حولهم (٤).\nوتكلّمت العلماء في وجه تخصيص الله ﷾: الإبل من بين سائر الحيوانات.\n_________\n= ٥/ ٣١٨، والراغب الأصبهاني في \"مفردات ألفاظ القرآن\" (ص ٣٧٩)، وابن منظور في \"لسان العرب\" ١/ ٤٤٧.\n(١) قاله قتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٤ لعبد الرزاق، وعبد بن حميد، وابن أبي حاتم، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦١، والواحدي في \"الوسيط\" ٤/ ٤٧٥، ولم ينسبه.\n(٢) قاله ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٥)، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٢، والواحدي في \"الوسيط\" ٤/ ٤٧٥، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٤، والبغوي في \"معالم التنزيل\" ٨/، ٤٠٩ ولم ينسبوه.\n(٣) في (س): سبحانه.\n(٤) قاله قتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٥ لعبد بن حميد، وابن أبي حاتم أيضًا، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٣، والماوردي في \"النكت والعيون\" ٦/ ٢٦٢، والواحدي في \"الوسيط\" ٤/ ٤٧٦.","vol":"29","page":276},{"text":"فقال مقاتل: لأنهم لم يروا (١) بهيمة قط أعظم منها، ولم يشاهدوا الفيل إلا الشاذ منهم (٢).\nوقال الكلبي: لأنها تنهض بحملها وهي باركة، ولأنه ليس شيء من الحيوانات سابقها (٣) غيرها (٤).\nوقال قتادة: ذكر الله تعالى ارتفاع سرر الجنة، وفرشها، فقالوا: كيف نصعدها؟ فأنزل الله تعالى هذِه الآية (٥).\nوسئل الحسن عن هذِه الآية، وقيل له: الفيل أعظم في الأعجوبة؟ فقال: أما الفيل، فالعرب بعيدة العهد به، ثم هو خنزير لا يُركب ظهرها، ولا يُؤكل لحمها، ولا يُحلب دُرُّها، والإبل من أعز مال العرب وأنفسه (٦).\n_________\n(١) في (س): لا يرون.\n(٢) في \"تفسيره\" (ص ٦٧٩) بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٠، ولم ينسبه، وابن أبي بكر الرازي في تفسير نموذج جليل في أسئلة وأجوبة عن \"غرائب آي التنزيل\" (ص ٥٥٨)، والخازن في \"لباب التأويل\" ٤/ ٤٢١.\n(٣) في (س): شابهها.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٨، والطبري في \"جامع البيان\" ٣٠/ ١٦٥، والزجاج في \"معاني القرآن\" ٥/ ٣١٨، ولم ينسبوه، والواحدي في \"الوسيط\" ٤/ ٤٧٦ عن الزجاج، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٥ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٠.\n(٥) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٢٢) ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٠، وابن الجوزي في \"زاد المسير\" ٩/ ٩٩، وابن أبي بكر الرازي (ص ٥٥٧)، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٥.\n(٦) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٦، والبغوي في \"معالم التنزيل\" ٨/ ٤١٠، =","vol":"29","page":277},{"text":"وقال الحسن أيضًا: إنها (١) تأكل النّوى والقتْ، وتُخرج اللبن (٢).\nوقيل (٣): لأنها في عظمها تلين للحمل الثقيل، وتنقاد للقائد الضعيف حتى أن الصبي الصغير يأخذ بزمامها، فيذهب بها حيث يشاء.\n[٣٤٥٢] وحكى الأستاذ أبو القاسم بن حبيب (٤) أنه رأى في بعض التفاسير أن فأرة أخذت بزمام ناقة، فجعلت تجره، والناقة تتبعها حتى دخلت الجحر، فجرّت الزمام فبركت، فجرّته، فقرّبت فمها من جحر الفأر، فسبحان الذي قدرها وسخرها (٥).\n[٣٤٥٣] أخبرنا عبد الله بن حامد الوزّان (٦)، قال: أخبرنا أحمد\n_________\n= والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٥، والخازن في \"لباب التأويل\" ٤/ ٤٢٢، والشوكاني في \"فتح القدير\" ٥/ ٥٠٢.\n(١) في (س): أما إنها.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٦، والبغوي في \"معالم التنزيل\" ٨/ ٤١٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٥، والخازن في \"لباب التأويل\" ٤/ ٤٢٢، والشوكاني في \"فتح القدير\" ٥/ ٥٠٢.\n(٣) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٦ عن الحسن نحوه، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٥، والبغوي في \"معالم التنزيل\" ٨/ ٤١٠، والزمخشري في \"الكشاف\" ٦/ ٣٦٥، وابن الجوزي في \"زاد المسير\" ٩/ ٩٩، ولم ينسبوه.\n(٤) الحبيبي، قيل: كذبه الحاكم.\n(٥) [٣٤٥٢] الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nذكره الواحدي في \"الوسيط\" ٤/ ٤٧٦، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٥، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٤، ونسبه للمصنف.\n(٦) لم يذكر بجرح أو تعديل.","vol":"29","page":278},{"text":"ابن عبد الله (١)، قال: حدثنا محمَّد بن عبد الله (٢) قال: حدثنا محمَّد بن العلاء (٣) قال: حدثنا وكيع (٤)، عن يونس بن أبي إسحاق (٥)، عن أبيه (٦)، عن شُريح (٧) أنه كان يقول: أُخرجوا بنا إلى الكُناسة، لننظر إلى الإبل كيف خُلقت (٨).\n_________\n(١) المزني، الشيخ الجليل القدوة الحافظ.\n(٢) أبو جعفر الحضرمي، مطين، ثقة حافظ.\n(٣) أبو كريب الكوفي، ثقة حافظ.\n(٤) ابن الجراح، ثقة حافظ عابد.\n(٥) أبو إسرائيل الكوفي، صدوق يهم قليلا.\n(٦) عمرو بن عبد الله السبيعي، ثقة مكثر عابد، اختلط بأخرة.\n(٧) شريح بن النعمان الصائدي الكوفي، روى عن علي، وعنه ابنه سعيد، وسعيد بن عمرو بن أشوع، وأبو إسحاق السبيعي وقال: كان رجلًا صدوقًّا، وقيل: إنه لم يسمع منه، وإنما سمع من ابن أشوع عنه، قال ابن أبي حاتم: سألت أبي عنه وعن هبيرة بن يريم؟ قال: ما أقربهما، قلت: يحتج بحديثهما؟ قال: هما شبه المجهولين. وقال الذهبي جيد الأمر صالح، وذكره ابن حبان في \"الثقات\"، وقال ابن سعد: كان قليل الحديث، وقال ابن حجر: صدوق.\nانظر: \"الطبقات الكبرى\" لابن سعد ٦/ ٢٢٢، \"الجرح والتعديل\" لابن أبي حاتم ٤/ ٣٣٣، \"الثقات\" لابن حبان ٤/ ٣٥٣، \"تهذيب الكمال\" للمزي ١٢/ ٤٥٠، \"تقريب التهذيب\" لابن حجر (٢٧٧٧).\n(٨) [٣٣٧٠] الحكم على الإسناد:\nحسن، فيه شيخ المصنف لم يذكر بجرح أو تعديل، ويونس، يهم قليلا.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ١٦٥ من طريق شعبة.\nعن أبي إسحاق عمن سمع شريحًا يقول ذلك فذكره.\nوأخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٥.","vol":"29","page":279},{"text":"وقيل: الإبل هاهنا: السحاب، ولم أجد لذلك أصلًا في كتب الأئمة (١) (٢).\n\n<span data-type=\"title\" id=toc-6433>١٨ </span>- ﴿وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ (١٨) وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ <span data-type=\"title\" id=toc-6434>(١٩) </span>وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ <span data-type=\"title\" id=toc-6435>(٢٠)﴾ </span>بُسطت (٣).\n_________\n= وذكره الواحدي في \"الوسيط\" ٤/ ٤٧٦، والبغوي في \"معالم التنزيل\" ٨/ ٤١٠، والزمخشري في \"الكشاف\" ٦/ ٣٦٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٤، وابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣٣٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٦ عن مجاهد.\n(١) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٢، والماوردي في \"النكت والعيون\" ٦/ ٢٦٢، ولم ينسباه، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٥ عن أبي عمرو بن العلاء، والزمخشري في \"الكشاف\" ٦/ ٣٦٥، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٤، عن المبرد.\n(٢) قال القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٥: قلت: قد ذكر الأصمعي أبو سعيد عبد الملك بن قريب، قال أبو عمرو من قرأها ﴿أَفَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (١٧)﴾ بالتخفيف: عني به البعير؛ لأنه من ذوات الأربع، يبرك فتحمل عليه الحمولة، وغيره من ذوات الأربع لا يحمل عليه إلا وهو قائم ومن قرأها بالتثقيل فقال: الإبل، عني بها السحاب التي تحمل الماء والمطر. ا. هـ.\nوقال الماوردي في \"النكت والعيون\" ٦/ ٢٦٢: وفي الإبل هاهنا وجهان:\nأحدهما: وهو أظهرهما وأشهرهما: أنها الإبل من النعم.\nالثاني: أنها السحاب، فإن كان المراد بها السحاب فلما فيها من الآيات الدالة على قدرة الله والمنافع العامة لجميع خلقه، وإن كان المراد بها من النعم فإن الإبل أجمع للمنافع من سائر الحيوانات؛ لأن ضروبه أربعة: حلوبة، وركوبة، وأكولة، وحمولة، والإبل تجمع هذِه الخلال الأربع، فكان بها أعم وظهور القدرة فيها أتم. ا. هـ.\n(٣) المراد بالأرض: أرض كل قوم لا مجموع الكرة الأرضية، والملاحظ نحويًا أنّ =","vol":"29","page":280},{"text":"قال أنس بن مالك - ﵁ -: صليت خلف علي بن أبي طالب ﵇ (١) فقرأ: (أفلا يَنْظُرُونَ إِلَى الإبِلِ كَيْفَ خَلقَتْ)، وكذلك (رَفعت) وإنَصبت) و(سَطحت) برفع التاءات (٢). وقرأ الحسن: (سُطّحت) بالتشديد (٣).\n\n<span data-type=\"title\" id=toc-6436>٢١ </span>- قوله تعالى: ﴿فَذَكِّرْ إِنَّمَا أَنْتَ مُذَكِّرٌ (٢١)﴾\n\n<span data-type=\"title\" id=toc-6437>٢٢ </span>- ﴿لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ (٢٢)﴾\nقرأ هشام بالسين (٤)، وقرأ حمزة بخلاف، عن خلاد بين الصاد\n_________\n= الأفعال الأربعة بنيت للمجهول للعلم بفاعل ذلك.\nانظر: \"التحرير والتنوير\" لابن عاشور ٣٠/ ٣٠٦.\n(١) في (س): - ﵁ -.\n(٢) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٦٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٥، عن علي، وابن الجوزي في \"زاد المسير\" ٩/ ٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٦.\nوقد ذكر القراءة عن علي: ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٧٢)، وابن جني في \"المحتسب\" ٢/ ٣٦٥، والزمخشري في \"الكشاف\" ٦/ ٣٦٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٥، وهي قراءة غير متواترة.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٦، والقرطبي في \"الجامع لأحكام القرآن\" ٥/ ٥٠٣. وهي قراءة غير متواترة.\n(٤) ذكره ابن غلبون في \"التذكرة\" ٢/ ٦٢٥، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧٢، والداني في \"التيسير\" (ص ١٨٠)، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٦٠٦.","vol":"29","page":281},{"text":"والزاي (١)، وقرأ الباقون: بالصاد الخالصة (٢). بمسلِّط، جبار، تُكرههم على الإيمان (٣)، ثم نُسخ ذلك بآية القتال (٤) (٥).\n_________\n(١) ذكره ابن مجاهد في \"السبعة\" (ص ٦٨٢)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٥، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧٢، والداني في \"التيسير\" (ص ١٨٠)، وابن أبي مريم \"الموضح في وجوه القراءات\" ٣/ ١٣٦٤، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٦٠٦.\n(٢) وهم: ابن كثير، ونافع، وأبو عمرو، وعاصم.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٨٢)، \"التذكرة\" لابن غلبون ٢/ ٦٢٥، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"التيسير\" للداني (ص ١٨٠).\n(٣) قاله ابن عباس، ومجاهد، والضحاك، وابن زيد:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٦، وابن المنذر، وابن أبي حاتم، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٥، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٤، والماوردي في \"النكت والعيون\" ٦/ ٢٦٣.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٥ لعبد بن حميد، وابن المنذر.\nالضحاك: أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٥، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٣.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٦، وأبو عبيد في \"الناسخ والمنسوخ\" (ص ١٩٠ - ١٩١) (٣٥٥).\n(٤) قاله: ابن عباس، وابن زيد:\nابن عباس: رواه أبو عبيد في \"الناسخ والمنسوخ\" (ص ١٩٠ - ١٩١) (٣٥٥)، وأبو داود في \"ناسخه\" كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٥، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٥، ولم ينسبه.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٥، ولم ينسبه.\n(٥) في (س): السيف. وهي الآية (٥، ٢٩) من سورة التوبة ﴿فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ =","vol":"29","page":282},{"text":"وقرأ هارون: بمسيطر بفتح الطاء (١)، وهي لغة تميم (٢).\n\n<span data-type=\"title\" id=toc-6438>٢٣ </span>- ﴿إِلَّا مَنْ تَوَلَّى وَكَفَرَ (٢٣)﴾ اختلفوا في وجه هذا (٣) الاستثناء:\nفقال بعضهم: هذا راجع إلى قوله: ﴿فَذَكِّرْ﴾، ومجاز الآية: فذكر قومك إلا من تولى وكفر منهم، فإنه لا ينفعه التذكير (٤).\nوقيل: معناه لست عليهم بمسيطر، إلا على من تولى وكفر، فإنك تقاتله حتى يُسْلم (٥).\nوقيل: هو راجع إلى ما بعده، وتقديره: لكن من تولى وكفر (٦).\n\n<span data-type=\"title\" id=toc-6439>٢٤ </span>- ﴿فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ (٢٤)﴾\n_________\n= وَجَدْتُمُوهُمْ﴾، وقوله: ﴿قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ﴾ إلى قوله: ﴿وَهُمْ صَاغِرُونَ﴾.\n(١) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٧، والقرطبي ٥/ ٥٠٣. وهي قراءة غير متواترة.\n(٢) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٦٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٧، والرازي في \"مفاتيح الغيب\" ٣١/ ١٥٩.\n(٣) في الأصل: هذِه، والمثبت من (س).\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٨، والطبري في \"جامع البيان\" ٣٠/ ١٦٧، والنحاس في \"إعراب القرآن\" ٥/ ٢١٥، والزمخشري في \"الكشاف\" ٦/ ٣٦٦.\n(٥) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٥، والهمداني في \"إعراب القرآن\" ٤/ ٦٦٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٧.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٥٩، والطبري في \"جامع البيان\" ٣٠/ ١٦٧، والنحاس في \"إعراب القرآن\" ٥/ ٢١٥، والواحدي في \"الوسيط\" ٤/ ٤٧٧.","vol":"29","page":283},{"text":"وهو النار (١)، وإنما قال: العذاب (٢) الأكبر؛ لأنهم عذبوا في الدنيا بالجوع، والقحط، والقتل، والأسر (٣)، ودليل هذا التأويل قراءة ابن مسعود - ﵁ - (إلا من تولى وكفر * فإنه يعذبه الله العذاب الأكبر) (٤).\n\n<span data-type=\"title\" id=toc-6440>٢٥ </span>- ﴿إِنَّ إِلَيْنَا إِيَابَهُمْ (٢٥)﴾ رجوعهم، ومعادهم (٥)،\nوقرأ أبو جعفر بتشديد الياء (٦).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٦٧، والزجاج في \"معاني القرآن\" ٥/ ٣١٩، والنحاس في \"إعراب القرآن\" ٥/ ٢١٥، والماوردي في \"النكت والعيون\" ٦/ ٢٦٣.\n(٢) ساقطة من الأصل، والمثبت من (س).\n(٣) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤١١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٥، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٠ - ١٠١، والقرطبي ٢٠/ ٣٧.\n(٤) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٦٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٧، والرازي في \"مفاتيح الغيب\" ٣١/ ١٥٩، وهي قراءة غير متواترة.\n(٥) قاله ابن عباس، وعطاء.\nابن عباس: ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٥)، وذكره الطبري في \"جامع البيان\" ٣٠/ ١٦٧ ولم ينسباه، وأخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٦.\nعطاء: ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٥)، والطبري في \"جامع البيان\" ٣٠/ ١٦٧، ولم ينسباه، وأخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٦.\n(٦) ذكره ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٥٦)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٤٠٠، والدمياطي في \"إتحاف فضلاء =","vol":"29","page":284},{"text":"قال أبو حاتم: لا يجوز ذلك، ولو جاز فيه (١) لجاز في الصيام والقيام (٢).\n\n<span data-type=\"title\" id=toc-6441>٢٦ </span>- ﴿ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ (٢٦)﴾.\n* * *\n_________\n= البشر\" ٢/ ٦٠٦، وهي قراءة متواترة.\n(١) في (س): ذلك.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٨، والشوكاني في \"فتح القدير\" ٥/ ٥٠٣.","vol":"29","page":285},{"text":"<span data-type=\"title\" id=toc-6442>٨٩ - سُورَة الفجر</span>","vol":"29","page":287},{"text":"سورة الفجر\nمكية (١)، وهي خمسمائة وسبعة وتسعون (٢) حرفًا، ومائة وتسع وثلاثون كلمة، وثلاثون (٣) آية (٤).\n_________\n(١) قاله: ابن عباس، وابن الزبير، وعائشة:\nابن عباس: أخرجه ابن الضريس في \"فضائل القرآن\" (ص ٣٤)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٣، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٢ - ١٤٣ من طرق عن ابن عباس قال: نزلت ﴿وَالْفَجْرِ (١)﴾ بمكة.\nابن الزبير: أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٧ عن عبد الله بن الزبير قال: أنزلت ﴿وَالْفَجْرِ (١)﴾ بمكة.\nعائشة: أخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٧، عن عائشة قالت: أنزلت سورة ﴿وَالْفَجْرِ (١)﴾ بمكة.\nوحكى ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦، والبقاعي في \"مصاعد النظر\" ٣/ ١٨٩ الإجماع على مكيتها.\nوحكى أبو عمرو الداني في كتابه \"البيان في عد آي القرآن\" (ص ٢٧٣) عن علي ابن أبي طلحة أنها مدنية. والأول أشهر وأصح وعليه جمهور المفسرين كما قاله ابن عطية.\n(٢) في (س): وتسع وعشرون.\n(٣) في (س): وسبع وثلاثون.\n(٤) انظر: \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"البيان في عد آي القرآن\" للداني (ص ٢٧٣) وفيه: (ومائة وسبع وثلاثون كلمة)، \"القول الوجيز\" للمخللاتي (ص ٣٤٥).\nوجاء في (س) ما نصه: (وتسع وعشرون آية) في البصري، (وثلاثون) في الكوفي والشامي، (واثنان وثلاثون) في المدنيين والمكي.","vol":"29","page":289},{"text":"[٣٤٥٤] أنبأني ناقل بن راقم بن أحمد البابي (١) بقراءتي عليه، قال: حدثنا محمَّد بن محمَّد بن شاذة (٢)، قال: حدثنا أحمد بن محمَّد بن الحسن (٣) قال: حدثنا محمَّد بن يحيى (٤) قال: حدثنا سلم بن قتيبة (٥)، عن شعبة (٦)، عن عاصم بن بهدلة (٧)، عن زر بن حُبيش (٨)، عن أُبيّ بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة الفجر في الليالي العشر غُفر له، ومن قرأها في سائر الأيام كانت له نورًا يوم القيامة\" (٩).\n* * *\n_________\n= اختلافها أربعة آيات: ﴿فَأَكْرَمَهُ وَنَعَّمَهُ﴾، ﴿فَقَدَرَ عَلَيْهِ رِزْقَهُ﴾ عدها المدنيان والمكي، ولم يعدها الباقون، ﴿يَوْمَئِذٍ بِجَهَنَّمَ﴾ لم يعدها الكوفي والبصري، وعدها الباقون، (في عبادي) عدها الكوفي ولم يعدها الباقون.\n(١) لم أجده.\n(٢) الفقيه الزاهد، لم يذكر بجرح أو تعديل.\n(٣) أبو حامد ابن الشرقي، ثقة مأمون.\n(٤) الذهلي، ثقة حافظ جليل.\n(٥) أبو قتيبة الخراساني، صدوق.\n(٦) ابن الحجاج، ثقة حافظ متقن.\n(٧) أبو بكر الكوفي، ابن أبي النجود، صدوق له أوهام، حجة في القراءة.\n(٨) ثقة جليل.\n(٩) [٣٤٥٤] الحكم على الإسناد:\nضعيف؛ فيه ناقل، لم أجده، وشيخه لم يذكر بجرح أو تعديل، وعاصم، صدوق\nله أوهام.\nالتخريج:\nالحديث باطل كما سبق بسطه في أكثر من موضع.","vol":"29","page":290},{"text":"قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6443>١ </span>- ﴿وَالْفَجْرِ (١)﴾\nقال ابن عباس - ﵄ -: يعني: النهار كله (١).\nوروى عطية عنه - ﵄ -: صلاة الفجر (٢).\nوروى عثمان بن مُحصن (٣) عنه: فجر المحرم (٤).\nومثله قال قتادة: هو أول يوم من المحرم، تنفجر منه السنة (٥).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٨، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٣.\nومن فسر الفجر بالنهار كله؛ لما قابله من قوله تعالى: ﴿وَلَيَالٍ عَشْرٍ (٢)﴾ والآية، وبقية التفاسير إنما جاءت لتبيين المراد .. والعلم عند الله؛ لأن الأول من حيث اللفظ، والثاني من حيث مراد الله تعالى.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٨، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٧، والماوردي في \"النكت والعيون\" ٦/ ٢٦٥، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥.\n(٣) في الأصل، (س): محيصن، وما أثبت من كتب التراجم والرجال.\n(٤) أخرجه سعيد بن منصور كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٨، والبيهقي في \"شعب الإيمان\" ٣/ ٣٥٩، وابن عساكر في \"تاريخ دمشق\" ١/ ٥٢، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٧، والواحدي في \"الوسيط\" ٤/ ٤٧٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦.\n(٥) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٨، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٨، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٣.","vol":"29","page":291},{"text":"وقال الضحاك: فجر ذي الحجة؛ لأن الله تعالى قرن الأيام بها (١).\nوقال عكرمة <span data-type=\"title\" id=toc-6444>(٢)</span>، وزيد بن أسلم (٣): الصبح.\nوقال مقاتل: غداة جُمع كل سنة (٤).\nوقال القرظي: انفجار الصبح من كل يوم إلى انقضاء الدنيا (٥).\nوفي بعض التفاسير: أن الفجر: الصخور والعيون تتفجر بالمياه (٦).\n\n٢ - ﴿وَلَيَالٍ عَشْرٍ (٢)﴾\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٨، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٣٩، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٣.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٨، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٧، وذكره ابن فورك [٢١٤/ أ]، والواحدي في \"الوسيط\" ٤/ ٤٧٨، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٣، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٣٧.\n(٣) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٣.\n(٤) في \"تفسيره\" (ص ٦٨٧)، وذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦.\n(٥) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٨، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥ كلاهما عن عكرمة، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٣.\n(٦) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٢٤)، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٢، ولم ينسبوه.","vol":"29","page":292},{"text":"قال مجاهد (١)، وقتادة (٢)، والضحاك (٣)، والسدي (٤)، والكلبي (٥): هي عشر ذي الحجة.\nوقال عكرمة: ليالي الحج (٦).\nوقال مسروق: هي أفضل أيام السنة (٧).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٩، والطبري في \"جامع البيان\" ٣٠/ ١٦٩، وذكره الواحدي في \"الوسيط\" ٤/ ٤٧٨ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦.\n(٢) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٩، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٠، وذكره الواحدي في \"الوسيط\" ٤/ ٤٧٨، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦.\n(٣) أخرجه الفريابي، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٠، وذكره الواحدي في \"الوسيط\" ٤/ ٤٧٨، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦.\n(٤) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٨، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٧، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦.\n(٥) ذكره الواحدي في \"الوسيط\" ٤/ ٤٧٨، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٧، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٣٩، ولم ينسباه.\n(٦) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٠ بلفظ عشر ذي الحجة، وذكره الواحدي في \"الوسيط\" ٤/ ٤٧٨، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٧، والزمخشري في \"الكشاف\" ٦/ ٣٦٧، ولم ينسبوه.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٩، والطبري في \"جامع البيان\" ٣٠/ ١٦٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٧٩ للفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، والبيهقي في \"شعب الإيمان\" ٣/ ٣٥٣.","vol":"29","page":293},{"text":"وروى أبو روق، عن الضحاك: هي العشر الأول من شهر رمضان (١).\nوروى أبو ظبيان، عن ابن عباس - ﵄ -: هي العشر الأخير من رمضان (٢).\nوقال يمان بن رئاب: العشر الأول من المحرم التي عاشرها يوم عاشوراء (٣) (٤).\n_________\n= قلت: قوله أفضل أيام السنة، من غير تحديد لها كما ترى.\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٤.\n(٢) أخرجه ابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨١، وذكره الواحدي في \"الوسيط\" ٤/ ٤٧٩، والماوردي في \"النكت والعيون\" ٦/ ٢٦٥، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٧، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٦٩ عن ابن زيد، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٥ عن الطبري، والبغوي في \"معالم التنزيل\" ٨/ ٤١٥، وابن عطية في \"المحرر الوجيز\" ١٦/ ٢٩٢، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٣٩.\n(٤) وهو الذي أختاره الطبري في \"جامع البيان\" ٣٠/ ١٦٩: والصواب من القول في ذلك عندنا: أنها عشر الأضحى، لإجماع الحجة من أهل التأويل عليه.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٣٨: الليالي العشر المراد بها: عشر ذي الحجة، كما قاله ابن عباس، وابن الزبير، ومجاهد وغير واحد من السلف والخلف، قال: وقد ثبت في \"صحيح البخاري\" عن ابن عباس مرفوعًا: \"ما من أيام العمل الصالح أحب إلى الله فيهن من هذِه الأيام\" يعني: عشر ذي الحجة، قالوا: ولا الجهاد في سبيل الله؟ قال: \"ولا الجهاد في سبيل الله، إلا رجلًا خرج بنفسه وماله ثم لم يرجع من ذلك بشيء\".","vol":"29","page":294},{"text":"<span data-type=\"title\" id=toc-6445>٣ </span>﴿وَالشَّفْعِ وَالْوَتْرِ (٣)﴾ (١)\n[٣٤٥٥] أنبأني الحسين (٢) بن محمَّد بن الحسين بن عبد الله، قال: حدثنا أحمد بن جعفر بن حمدان (٣)، قال: حدثنا موسى بن إسحاق الأنصاري (٤)، قال: حدثنا مِنْجاب بن الحارث (٥)، قال: أخبرنا بشر بن عمارة (٦) قال: حدثنا عمرو بن حسان (٧)، عن عطية العوفي (٨) في قوله ﷿: ﴿وَالْفَجْرِ (١)﴾ قال: هو الفجر الذي يعرفون، قلت: وليال عشر؟ قال: عشر الأضحى. قلت: والشفع، قال: يقول الله تعالى: ﴿وَخَلَقْنَاكُمْ أَزْوَاجًا (٨)﴾ (٩)، قلت: والوتر؟ قال: الله تعالى وتر. قلت له: هل تروي هذا الحديث عن أحد من أصحاب النبي - ﷺ -؟ قال: نعم، قلت: عمن؟ قال عن أبي سعيد الخدري - ﵁ -، عن النبي - ﷺ - (١٠).\n_________\n(١) من (س).\n(٢) في الأصل: الحسن، وما أثبته من (س)، وكتب التراجم والرجال، وهو ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) أبو بكر القطيعي، ثقة.\n(٤) ثقة.\n(٥) ثقة.\n(٦) الخثعمي الكوفي، ضعيف.\n(٧) لم أجده.\n(٨) صدوق يخطئ كثيرًا، وكان شيعيًّا مدلسًا.\n(٩) النبأ: ٤.\n(١٠) [٣٤٥٥] الحكم على الإسناد:\nضعيف؛ فيه: بشر ضعيف، وعمرو لم أجده، والعوفي يخطئ كثيرًا. =","vol":"29","page":295},{"text":"[٣٤٥٦] وأخبرنا ابن فنجويه (١)، قال: حدثنا ابن نصرويه (٢)، قال: حدثنا ابن وهب (٣)، قال: حدثنا أحمد بن يحيى بن سعيد القطان (٤) وغيره، عن عبد الله بن النعمان (٥)، قال: حدثنا أبو الحسين (٦) زيد بن الحباب العكلي، قال: حدثني عياش بن عقبة (٧)، قال: حدثني خير (٨) بن نعيم الحضرمي،\n_________\n= التخريج:\nأخرجه ابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٥، وذكره الواحدي في \"الوسيط\" ٤/ ٤٧٩، والبغوي في \"معالم التنزيل\" ٨/ ٤١٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٠، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٦، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٣٨.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) عبد الله بن محمَّد واسمه حمدان - بن وهب، الدينوري، متروك.\n(٤) صدوق.\n(٥) الأصبهاني، ثقة مأمون.\n(٦) في الأصل، (س): أبو الحسن، وما أثبته من كتب التراجم والرجال، وهو صدوق، يخطئ في حديث الثوري.\n(٧) هو عياش بن عقبة بن كليب الحضرمي، أبو عقبة المصري، قال النسائي والدارقطني: ليس به بأس، وذكره ابن حبان في \"الثقات\"، وقال ابن حجر: صدوق توفي سنة (١٦٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ٥، \"تهذيب الكمال\" للمزي ٢٢/ ٥٥٨، \"تقريب التهذيب\" لابن حجر (٥٢٧٠).\n(٨) في الأصل، (س): جبير، وما أثبته من كتب التراجم والرجال، وهو خير بن نعيم بن مرة بن كريب الحضرمي، أبو نعيم، ويقال: أبو إسماعيل، المصري القاضي، قال أبو زرعة: صدوق لا بأس به، وقال أبو حاتم: صالح، ووثقه النسائي، =","vol":"29","page":296},{"text":"عن أبي الزبير (١)، عن جابر بن عبد الله - ﵄ - قال: قال رسول الله - ﷺ - في قول الله تعالى: ﴿وَالْفَجْرِ (١) وَلَيَالٍ عَشْرٍ (٢)﴾، قال: عشر النحر، ﴿وَالْوَتْرِ﴾: يوم عرفة، ﴿وَالشَّفْعِ﴾: يوم النحر (٢).\n_________\n= وذكره ابن حبان في \"الثقات\".\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٠٤، \"الثقات\" لابن حبان ٢٧٧/ ٦، \"تهذيب الكمال\" للمزي ٨/ ٣٧٢، \"تقريب التهذيب\" لابن حجر (١٤٧٤).\n(١) محمَّد بن مسلم بن تدرس، صدوق إلا أنه يدلس.\n(٢) [٣٤٥٦] الحكم على الإسناد:\nضعيف جدًّا، ابن وهب الدينوري، متروك، وأبو الزبير: مدلس، وقد عنعن،\nوابن نصرويه، لم أجده.\nالتخريج:\nمدار الحديث على زيد بن الحباب، عن عياش بن عقبة، عن خير بن نعيم، عن\nأبي الزبير، عن جابر به.\nرواه النسائي في \"السنن الكبرى\" كتاب الحج، باب يوم الحج الأكبر ٢/ ٤٤٥ (٤١٠١)، كتاب: التفسير، باب سورة الفجر ٦/ ٥١٤ (١٦١٧)، عن محمَّد بن نافع، كتاب الحج أيضًّا عن عبد الله بن عبد الله ٢/ ٤٤٥ (٤١٠١)، وأحمد في \"المسند\" ٣/ ٣٢٧ (١٤٥١١)، والحاكم في \"المستدرك\" ٤/ ٢٤٥ في الأضاحي، وعنه البيهقي في \"شعب الإيمان\" ٣/ ٣٥٢ من طريق الحسين بن علي، والطبري في \"جامع البيان\" ٣٠/ ١٦٩ من طريق القطواني، وابن أبي حاتم كما عند ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٣٨، والبزار كما في \"كشف الأستار\" ٣/ ٨٠ (٢٢٨٦)، وابن المنذر، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٧٩. ستتهم عن زيد به مرفوعًا.\nقال الحافظ ابن كثير: وهذا إسناد رجاله لا بأس بهم، وعندي أن المتن في رفعه نكارة والله أعلم. =","vol":"29","page":297},{"text":"[٣٤٥٧] وبه، عن ابن وهب (١)، قال: حدثنا يوسف بن عبد الرحمن (٢)، قال: حدثنا سعيد بن مسلمة الأموي (٣) قال: حدثنا واصل بن السائب الرقاشي (٤)، قال: حدثني (أبو سورة) (٥)، قال: حدثنا أبو أيوب الأنصاري (٦)، قال: سئل رسول\n_________\n= وقال الحافظ الزيلعي: وهذا إسناد لا بأس به.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٧: رجاله رجال الصحيح غير عياش بن عقبة وهو ثقة.\nومن قبلهم الحاكم فقد صححه على شرط مسلم ووافقه الذهبي.\nوضعفه الشيخ الألباني في \"ضعيف الجامع\" (ص ٢١٧) (١٥٠٨).\nقلت: علة تدليس أبي الزبير لا تنفك عن إسناده، فمن ذهب إلى قبول رواية أبي الزبير عن جابر لتخريج الإِمام مسلم جملة من الأحاديث من هذا الطريق فالحديث عنده صحيح على شرط مسلم.\nومن فرق بين ما يرويه مسلم، وما يرويه غيره، حكم على الإسناد بالانقطاع، وهذا ظاهر عمل الشيخ الألباني. والله أعلم.\n(١) الدينوري، متروك.\n(٢) لم يتبين لي من هو.\n(٣) هو سعيد بن مسلمة بن هشام بن عبد الملك الأموي، ويقال: مسلمة بن أمية بن هشام، قال ابن معين: ليس بشيء، وقال البخاري: منكر الحديث، فيه نظر، وضعفه النسائي والدارقطني وأبو حاتم وابن حجر، وذكره ابن حبان في \"الثقات\" وقال: يخطئ.\nانظر: \"التاريخ الكبير\" للبخاري ٣/ ٥١٦، \"الجرح والتعديل\" لابن أبي حاتم ٦٧/ ٤، \"الثقات\" لابن حبان ٦/ ٣٧٤، \"تهذيب الكمال\" للمزي ١١/ ٦٣، \"تقريب التهذيب\" لابن حجر (٢٣٩٥).\n(٤) ضعيف.\n(٥) في الأصل، (س): أبو سودة، وما أثبته من كتب التراجم والرجال، وهو الأنصاري، ابن أخي أبي أيوب، ضعيف.\n(٦) صحابي مشهور. =","vol":"29","page":298},{"text":"الله - ﷺ - عن قوله ﷿: ﴿وَالشَّفْعِ وَالْوَتْرِ (٣)﴾ قال: \"الشفع: يوم عرفة ويوم الأضحى، والوتر: ليلة النحر\" (١).\n[٣٤٥٨] وأخبرنا أبو الحسن بن أبي الفضل القُهُنْدزي (٢)، قال: حدثنا أبو طاهر المحمد أباذي (٣)، قال: حدثنا عثمان بن سعيد (٤)، قال: مسلم بن إبراهيم (٥)، قال: حدثنا خالد بن قيس (٦)، وهمام بن يحيى (٧)، قالا: حدثنا قتادة (٨)، عن عمران بن عصام (٩)، عن\n_________\n(١) [٣٤٥٧] الحكم على الإسناد:\nمسلسل باالضعفاء، ابن وهب متروك، وسعيد، وواصل، وأبو سورة، ضعفاء.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ٤/ ١٨٠ (٤٠٧٣)، وابن مردويه بسند ضعيف كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٢ عن أبي أيوب فذكره.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٧: فيه واصل بن السائب، وهو متروك.\nقلت: وكذا أبو سورة ضعيف.\nوالحديث ذكره أيضًا: ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٦، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٠.\n(٢) في الأصل: النهندي، وما أثبته من (س)، وهو أحمد بن محمَّد بن يوسف النيسابوري، من أعيان المعدلين.\n(٣) محمَّد بن الحسن النيسابوري، إمام حافظ.\n(٤) أبو سعيد الدارمي، إمام حافظ.\n(٥) الفراهيدي، ثقة مأمون.\n(٦) ابن رباح الأزدي، صدوق يغرب.\n(٧) ابن دينار العوذي، ثقة ربما وهم.\n(٨) ابن دعامة، ثقة ثبت.\n(٩) في الأصل، (س): عاصم، وما أثبته من كتب التراجم والرجال، وهو أبو عمارة =","vol":"29","page":299},{"text":"عمران بن حصين (١) - ﵄ - أن النبي - ﷺ - سئل عن الشفع والوتر فقال: \"هي الصلوات، منها الشفع، ومنها الوتر\" (٢).\n_________\n= الضبعي البصري، والد أبي جمرة، ذكره ابن حبان في \"الثقات\"، وقال ابن حجر: قيل له صحبة.\nانظر: \"الثقات\" لابن حبان ٥/ ٢٢١، \"تهذيب الكمال\" للمزي ٣٣٩/ ٢٢، \"تقريب التهذيب\" لابن حجر (٥١٦١).\n(١) صحابي مشهور.\n(٢) [٣٤٥٨] الحكم على الإسناد:\nحسن، فيه خالد بن قيس، صدوق.\nالتخريج:\nمدار الحديث على همام، عن قتادة، عن عمران بن عصام، عن شيخ من أهل البصرة، عن عمران بن حصين.\nرواه أحمد في \"المسند\" ٤/ ٤٤٢ (١٩٩٧٣) من طريق يزيد، وعنه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٤٠، وقال فيه: عمران بن عصام شيخ من أهل البصرة، فجعل الشيخ البصري هو عمران.\nورواه أحمد في \"المسند\" ٤/ ٤٤٢ (١٩٩٧٣) من طريق عفان، وعنه الطبري في \"جامع البيان\" ٣٠/ ١٧٢.\nورواه أحمد في \"المسند\" ٤/ ٤٤٢ (١٩٩٧٣) من طريق عبد الصمد.\nوفيه ٤٣٧/ ٤ (١٩٩١٩)، ومن طريقه الحافظ المزي في \"تهذيب الكمال\" ٢٢/ ٣٤١، ورواه الترمذي، كتاب تفسير القرآن، باب ومن سورة الفجر (٣٣٤٢)، وقال: غريب لا نعرفه إلا من حديث قتادة.\nكلاهما: أحمد، والترمذي، عن أبي داود الطيالسي.\nورواه أحمد في \"المسند\" ٤/ ٤٣٨ (١٩٩٣٥) من طريق بهز، والترمذي، كتاب تفسير القرآن، باب ومن سورة الفجر (٣٣٤٢)، والطبري في \"جامع البيان\" ٣٠/ ١٧٢، والطبراني في \"المعجم الكبير\" ١٨/ ٢٣٢ (٥٧٩)، والواحدي في \"المسند\" ٤/ ٤٨٠ من طرق عن همام به.","vol":"29","page":300},{"text":"[٣٤٥٩] وأخبرنا ابن فنجويه الدينوري العدل (١)، قال: حدثنا ابن لؤلؤ (٢)، قال: حدثنا الهيثم (٣)، قال: حدثنا الدورقي (٤)، قال: حدثنا حجاج (٥)، عن ابن جريج (٦)، قال: أخبرني محمَّد بن المرتفع (٧) أنه\n_________\n= وسقط من إسناد الطبري في \"جامع البيان\": قتادة، وسقط كذلك من مطبوع \"الوسيط\" للواحدي: عمران بن عصام، والشيخ المبهم.\nورواه دون ذكر الرجل المبهم: الطبراني في \"المعجم الكبير\" ١٨/ ٢٣٢ (٥٧٨)، والحاكم في \"المستدرك\" ٢/ ٥٦٨ من طريقين عن همام، عن قتادة، عن عمران بن عصام -زاد الحاكم في روايته: شيخ من أهل البصرة -عن عمران بن حصين.\nفجعل الحاكم في روايته الشيخ البصري: هو عمران بن عصام. واغتر بذلك فصححه كما في \"فتح الباري\" لابن حجر ٨/ ٧٠٢.\nورواه كذلك الطبري في \"جامع البيان\" ٣٠/ ١٧٢، والطبراني في \"المعجم الكبير\" ١٨/ ٢٣٢ (٥٧٨)، والواحدي في \"الوسيط\" ٤/ ٤٨٠ من طريق خالد بن قيس، عن قتادة به -وسقط من مطبوع الواحدي: عمران بن عصام.\nورواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٧٠، والطبري في \"جامع البيان\" كذلك ٣٠/ ١٧١ من طريقين عن قتادة، عن عمران بن حصين موقوفًا عليه، وهذا إسناد معضل لإسقاط عمران بن عصام والشيخ المبهم.\nوالحديث ضعفه الألباني في \"ضعيف الترمذي\" (ص ٤٣٤) (٦٦١).\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) علي بن محمَّد بن أحمد الوراق، صدوق غير أنه رديء الكتاب.\n(٣) ابن خلف بن محمَّد الدوري البغدادي، ثبت ضابط لكتبه.\n(٤) أحمد بن إبراهيم بن كثير العبدي، ثقة حافظ.\n(٥) ابن محمَّد المصيصي، ثقة ثبت لكنه اختلط في آخر عمره.\n(٦) عبد الملك بن عبد العزيز، ثقة فقيه فاضل، كان يدلس ويرسل.\n(٧) هو محمَّد بن المرتفع العبدري القرشي المكي، قال أحمد: شيخ ثقة، وذكره ابن حبان في \"الثقات\".","vol":"29","page":301},{"text":"سمع ابن الزبير (١) يقول: والشفع: النفر الأول، والوتر: يوم النفر الأخير (٢).\n[٣٤٦٠] وأخبرنا الحسين بن محمَّد الحديثي (٣)، قال: حدثنا محمَّد بن علي بن الحسن الصوفي (٤)، قال: حدثنا أحمد بن كثير القيسي (٥)، قال: حدثنا محمَّد بن عبد الله المقري (٦)، قال: حدثنا مروان بن معاوية الفزاري (٧)، عن أبي سعيد بن عوف (٨) قال: سمعت عبد الله بن الزبير (٩) - ﵄ - يقول على المنبر: يا معشر الحاج، إنكم جئتم من القريب والبعيد على الضعيف والشديد، فأسهرتم\n_________\n= انظر: \"التاريخ الكبير\" للبخاري ١/ ٢٢٠، \"الجرح والتعديل\" لابن أبي حاتم ٩٨/ ٨، \"الثقات\" لابن حبان ٥/ ٣٥٩.\n(١) الصحابي المشهور.\n(٢) [٣٤٥٩] الحكم على الإسناد:\nحسن، فيه ابن لؤلؤ، صدوق.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٦، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٠.\n(٣) وهو ابن فنجويه، ثقة صدوق، كثير الرواية للمناكير.\n(٤) أبو بكر الدينوري، كان شيخًا فاضلًا ثقة ورعًا.\n(٥) لم أجده.\n(٦) ابن يزيد القرشي العدوي، ثقة.\n(٧) ابن الحارث بن أسماء الكوفي، ثقة حافظ وكان يدلس أسماء الشيوخ.\n(٨) البزاز، ذكره البخاري في \"الكنى\" (٣٠٣) (ص ٣٥)، ولم أجد فيه جرحًا ولا تعديلًا.\n(٩) الصحابي المشهور.","vol":"29","page":302},{"text":"الأعين، وأنصبتم الأنفس، وأتعبتم (١) الأبدان، فلا يُبطلن أحدكم حَجّه وهو لا يشعر، ينظر نظرة بعينه، أو يبطش بطشة بيده، أو يمشي مشية برجله، يا أهل مكة وَسِّعوا عليهم ما وسّع الله تعالى عليكم، وأعينوهم ما استعانوكم عليه، فإنهم وَفْد الله، وحاجّ بيت الله، ولهم عليكم حق، فاسألوني فعلينا كان التنزيل، ونحن حضرنا التأويل، فقام إليه رجل من ناحية زمزم فقال: دخلت فأرة جرابي وأنا محرم؟ فقال: أقتل الفويسقة. فقام آخر فقال: أخبرنا بالشفع، والوتر، وليال عشر. فقال: أما الشفع والوتر: فقول الله تعالى: ﴿فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ﴾ (٢) وهما الشفع والوتر، وأما الليالي العشر: فالثمان، وعرفة، والنحر. فقام (٣) آخر فقال: أخبرنا عن يوم الحج الأكبر. فقال: هو يوم النحر. ثلاث يقولها (٤).\n_________\n(١) في (س): وأنصبتهم.\n(٢) البقرة: ٢٠٣.\n(٣) في (س): فقام إليه.\n(٤) [٣٤٦٠] الحكم على الإسناد:\nفيه أحمد بن كثير، لم أجده، وابن عوف، لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الواحدي في \"الوسيط\" ٤/ ٤٨٠ من طريق مروان بن معاوية الفزاري، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ٤/ ٣٣٩ من طريق النعمان بن عبد السلام.\nكلاهما: مروان، والنعمان، عن أبي سعيد بن عوف به. =","vol":"29","page":303},{"text":"وقال مجاهد (١)، ومسروق (٢)، وأبو صالح (٣): الشفع: الخلق كله، قال الله تعالى: ﴿وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ﴾ (٤) الكفر والإيمان، والشقاوة والسعادة، والهدى والضلالة، والليل والنهار، والسماء والأرض، والبر والبحر، والشمس والقمر، والجن والإنس.\nوالوتر: الله تعالى، قال الله تعالى: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾.\n_________\n= ورواه أيضًا عبد الرزاق، وسعيد بن منصور، وابن سعد، وعبد بن حميد، والطبري في \"جامع البيان\"، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٢.\nورواه البخاري في \"الكنى\" (ص ٣٥) عن أبي نعيم، عن أبي سعيد بن عوف، عن محمَّد بن المرتفع، عن ابن الزبير.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٦، والخازن في \"لباب التأويل\" ٤/ ٤٢٣، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٣.\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٦٩، والطبري في \"جامع البيان\" ٣٠/ ١٧١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨١ للفريابى، وسعيد بن جبير، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، وذكره ابن فورك [٢١٤/ أ] والواحدي في \"الوسيط\" ٤/ ٤٧٩.\n(٢) ذكره ابن فورك [٢١٤/ أ] والبغوي في \"معالم التنزيل\" ٨/ ٤١٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٠، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٦.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨١، والطبري في \"جامع البيان\" ٣٠/ ١٧١، وذكره الواحدي في \"الوسيط\" ٤/ ٤٧٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٦.\n(٤) الذاريات: ٤٩.","vol":"29","page":304},{"text":"وقال الحسن (١)، وابن زيد (٢): أراد بالشفع والوتر: الخلق كله، منه شفع ووتر.\nوروى عطية، عن ابن عباس - ﵄ -: الشفع: صلاة الغداة، والوتر: صلاة المغرب (٣).\nوروى قتادة، عن الحسن: هو العدد، منه شفع، ومنه وتر (٤).\nوقال مقاتل: الشفع: هو آدم وحواء ﵉، والوتر: هو الرب ﵎ (٥).\nوقيل: الوتر: آدم ﵇، شَفّعه الله تعالى بزوجته حواء (٦).\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٧٠، والطبري في \"جامع البيان\" ٣٠/ ١٧١، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٠، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٦.\n(٢) ذكره ابن فورك [٢١٤/ أ]، والبغوي في \"معالم التنزيل\" ٨/ ٤١٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤١، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٦، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٣، ولم ينسبه.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧١، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٠، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٦.\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨١، والطبري في \"جامع البيان\" ٣٠/ ١٧٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٦، والبغوي في \"معالم التنزيل\" ٨/ ٤١٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧.\n(٥) في \"تفسيره\" (ص ٦٨٧)، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٢١٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٠، ولم ينسبوه، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٧.\n(٦) قاله ابن عباس، وابن أبي نجيح: =","vol":"29","page":305},{"text":"وقال إبراهيم (١)، والقرظي (٢): الزوج والفرد.\nوروى الربيع، عن أبي العالية: الشفع: الركعتان من صلاة المغرب، والوتر: الركعة الثالثة (٣).\nوقيل: الشفع: الصفا والمروة، والوتر: البيت (٤).\nوقال الحسين بن الفضل: الشفع: درجات الجنة؛ لأنها ثمان، والوتر: دركات النار؛ لأنها سبع، كأن الله تعالى أقسم بالجنة والنار (٥).\n_________\n= ابن عباس: أخرجه \"معاني القرآن\" للفراء ٣/ ٢٦٠، وذكره ابن قتيبهَ في \"تفسير غريب القرآن\" (ص ٥٢٦) ولم ينسبه، والقرطبي ٢٠/ ٤٠، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٦، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٣، ولم ينسبه.\nابن أبي نجيح: ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٠.\n(١) أخرجه سعيد بن منصور، وعبد بن حميد، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨١، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٢١٨.\n(٢) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٢٥)، ولم ينسبه، والواحدي ٤/ ٤٨٠ عن أبي عبيدة.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧١، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨١ لعبد بن حميد، وابن أبي حاتم، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، والقرطبي ٢٠/ ٤٠.\n(٤) قاله الكلبي. ذكره ابن الجوزي في \"زاد المسير\" ٩/ ١٠٧، والماوردي في \"النكت والعيون\" ٦/ ٢٦٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، والقرطبى في \"الجامع لأحكام القرآن\" ٢٠/ ٤١، ولم ينسبوه.\n(٥) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، والقرطبي ٢٠/ ٤٣، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٧.","vol":"29","page":306},{"text":"وقال مقاتل بن حيان: الشفع: الأيام والليالي، والوتر: اليوم الذي لا ليلة بعده، وهو يوم القيامة (١).\n[٣٤٦١] وسمعت أبا القاسم الحسن بن محمَّد بن حبيب (٢) يقول: سمعت أبا عبد الله محمَّد بن نافع السجزي (٣) يقول: سمعت أبا يزيد حاتم بن محبوب السامي (٤) يقول: سمعت عبد الجبار بن العلاء العطاردي (٥) يقول: سمعت ابن عيينة (٦) يقول: الوتر: هو الله ﷿، وهو الشفع أيضًا لقوله تعالى: ﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ﴾ [المجادلة: ٧] الآية (٧).\n[٣٤٦٢] وسمعت أبا القاسم بن حبيب (٨) يقول: سمعت أبا\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٦، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤١، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٧.\n(٢) الحبيبي، قيل: كذبه الحاكم.\n(٣) وهو محمَّد بن إبراهيم بن نافع، لم يذكر بجرح أو تعديل.\n(٤) ثقة.\n(٥) أبو بكر المكي، لا بأس به.\n(٦) ثقة حافظ فقيه إمام حجة.\n(٧) [٣٤٦١] الحكم على الإسناد:\nضعيف، شيخ المصنف كذبه الحاكم، ومحمد بن نافع لم يذكر بجرح أو تعديل.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤١، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٧.\n(٨) الحسن بن محمَّد، قيل: كذبه الحاكم. =","vol":"29","page":307},{"text":"إسحاق إبراهيم بن محمَّد بن يزيد (١) يقول: سمعت أبا عبد الله ختن أبي بكر الورّاق (٢) يقول: سئل أبو بكر (٣) عن الشفع والوتر؟ فقال: الشفع: تضاد أوصاف المخلوقين العز (٤) والذل، والقدرة والعجز، والقوة والضعف، والجهل والعلم، والبصر والعمى، و(الوتر): انفراد صفات الله تعالى، عز بلا ذل، وقدرة بلا عجز، وقوة بلا ضعف، وعلم بلا جهل، وبصر بلا عمى، وحياة بلا موت، وما وراءها (٥).\nوقيل: الشفع: مسجدا مكة والمدينة، والوتر: مسجد بيت المقدس (٦). وقيل: الشفع: القِران في الحج والتمتع فيه، والوتر: الإفراد فيه (٧).\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) محمَّد بن يحيى بن سليمان الوراق، صدوق.\n(٤) في (س): من العز.\n(٥) [٣٤٦٢] الحكم على الإسناد:\nشيخ المصنف، كذبه الحاكم، وختن الوراق، وأبو إسحاق، لم أجدهما.\nالتخريج:\nذكره القشيري في \"لطائف الإشارات\" (ص ٧٢٥)، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٦، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٧، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٣، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤١، والبنلسي في \"مبهمات القرآن\" ٢/ ٧٠٩.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤١، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٧ عن المصنف، والنابلسي في \"مبهمات القرآن\" ٢/ ٧٠٨.\n(٧) ذكره ابن عطية في \"المحرر الوجيز\" ١٦/ ٢٩٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤١، ولم ينسباه، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٧ عن المصنف. =","vol":"29","page":308},{"text":"وقال ابن عطاء: ﴿وَالْفَجْرِ (١)﴾: محمَّد؛ لأن به تفجرت أنوار الإيمان وغابت ظُلم الكفر، ﴿وَلَيَالٍ عَشْرٍ (٢)﴾: ليالي موسى ﵇ التي أكمل بها ميعاده لقوله: ﴿وَأَتْمَمْنَاهَا بِعَشْرٍ﴾ (١)، والشفع: الخلق، والوتر: الحق سبحانه (٢).\nوقيل: الشفع: الفرائض، والوتر: السنن (٣).\nوقيل: الشفع: الأفعال، والوتر: النية، وهو الإخلاص (٤).\nوقيل: الشفع: العبادة التي تتكرر، كالصلاة، والصوم، والزكاة، والوتر: العبادة التي لا تتكرر، كالحج (٥).\nوقيل: الشفع: النفس والروح إذا كانتا معًا، والوتر: الروح بلا نفس، والنفس بلا روح، فكأن الله ﷾ أقسم بها (٦) في حالتي الاجتماع والافتراق (٧) (٨).\n_________\n(١) الأعراف: ١٤٢.\n(٢) ذكره السلمي في \"تفسيره\" [٣٦٥/ ب]، ولا يصح هذا التفسير لا من حيث اللغة، ولا من حيث الشرع، وهو ما يجب أن ينزه عنه تفسير كلام الله، وما عابه أهل العلم على تفاسير الصوفية ومن تأثر بهم.\n(٣) ذكره السلمي في \"حقائق التفسير\" [٣٦٥/ ب].\n(٤) المصدر السابق.\n(٥) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ١٠٧ عن الثعلبي، والبنلسي في \"مبهمات القرآن\" ٢/ ٧٠٨.\n(٦) في (س): بهما.\n(٧) لم أجده.\n(٨) لم يرجح الإِمام الطبري بين الأقوال فقال في \"جامع البيان\" ٣٠/ ١٧٢: =","vol":"29","page":309},{"text":"واختلف القراء في الوتر:\nفقرأ يحيى بن وثاب (١)، والأعمش (٢)، وحمزة (٣)، والكسائي (٤)،\n_________\n= والصواب من القول في ذلك: أن يقال: إن الله تعالى ذكره أقسم بالشفع والوتر، ولم يخصص نوعًا من الشفع ولا من الوتر دون نوع بخبر ولا عقل وكل شفع ووتر فهو مما أقسم به، مما قال أهل التأويل إنه داخل في قسمه هذا، ولعموم قسمه بذلك.\nوقال الرازي في \"مفاتيح الغيب\" ٣١/ ١٦٤ بعد أن ذكر الأقوال السابقة: وأعلم أن الله يدل عليه الظاهر أن (الشفع والوتر) أمران شريفان أقسم الله بهما، وكل هذِه الوجوه التي ذكرناها محتمل، والظاهر لا إشعار له بشيء من هذِه الأشياء على التعيين، فإن ثبت شيء منها خبر عن رسول الله - ﷺ - أو إجماع من أهل التأويل حكم فإنه هو المراد، وإن لم يثبت فيجب أن يكون الكلام على طريقة الجواز لا على وجه القطع. ا. هـ.\nوقال الشوكاني في \"فتح القدير\" ٥/ ٤٣٣ بعد سرد الأقوال: ولا يخفاك ما في غالب هذِه الأقوال من السقوط البين، والضعف الظاهر، والاتكال في التعيين على مجرد الرأي الزائف، والخاطر الخاطئ، والذي ينبغي عليه ويتعين المصير إليه مما يدل عليه معنى الشفع والوتر في كلام العرب وهما معروفان واضحان، فالشفع عند العرب: الزوج، والوتر: الفرد.\n(١) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٨، وابن عطية في \"المحرر الوجيز\" ٤/ ٤٧٧، وأبو حيان في \"البحر المحيط\" ٨/ ٤٦٣.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٦٠، والنحاس في \"إعراب القرآن\" ٥/ ٢١٨، والواحدي في \"الوسيط\" ٤/ ٤٨٠، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٢، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٦٠٨.\n(٣) انظر: \"السبعة\" لابن مجاهد (ص ٦٨٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٧)، \"التذكرة\" لابن غلبون ٢/ ٦٢٦، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"التيسير\" للداني (ص ١٨٠).\n(٤) التخريج السابق.","vol":"29","page":310},{"text":"وخلف (١) بكسر الواو، وهو اختيار أبي عبيد (٢)، قال: لأنها أكثر في العامة وأفشى. ومع هذا إنا تدبرنا الآثار التي جاء فيها ذكر وتر الصلاة، فوجدناها كلها بهذِه اللغة، ولم نسمع في شيء منه (الوتر) بالفتح، ووجدنا المعنى في الوترين جميعًا، الذي في الصلاة، والذي في السورة، وإن تفرقا في الفرع، فإنهما في الأصل واحد، وإنما تأويله: الفرد الذي هو ضد الشفع.\nوقرأ الباقون (٣): بفتح الواو، وهي لغة أهل الحجاز (٤)، واختيار أبي حاتم ﵀، وهما لغتان مستفيضتان (٥).\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٧)، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٤٠٠، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٦٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤١.\n(٢) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٨.\n(٣) منهم ابن كثير، ونافع، وأبو عمرو، وعاصم، وابن عامر.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٧)، \"التذكرة\" لابن غلبون ٢/ ٦٢٦، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٦٥، \"التيسير\" للداني (ص ١٨٠).\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٦٠، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٢، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٧٢، والزمخشري في \"الكشاف\" ٦/ ٣٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤١، والعكبري في \"إعراب الشواذ\" ٢/ ٧٠٨. =","vol":"29","page":311},{"text":"<span data-type=\"title\" id=toc-6446>٤ </span>- قوله تعالى: ﴿وَاللَّيْلِ إِذَا يَسْرِ (٤)﴾\nقال أكثر المفسرين: يعني: إذا سار فذهب (١).\nوقال قتادة: إذا جاء وأقبل (٢).\nقال مجاهد، وعكرمة، والكلبي: هي ليلة المزدلفة (٣).\n_________\n(١) قاله: ابن الزبير، ومجاهد، وقتادة، وأبو العالية، وابن زيد:\nابن الزبير: أخرجه الطبري في \"جامع البيان\"، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٢.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٣، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨٢ للفريابي، وعبد بن حميد، وابن أبي حاتم.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٧٠، والطبري في \"جامع البيان\" ٣٠/ ١٧٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٧، ولم ينسبه.\nأبو العالية: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٦٤، ولم ينسباه.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، ولم ينسباه.\n(٢) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢١٩، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٢، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٨.\nقلت: تفسير المفسرين وقتادة، تفسير لفظي.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٦٠، ومكي في \"مشكل إعراب القرآن\" (ص ٣٠١)، والماوردي في \"النكت والعيون\" ٦/ ٢٦٦، ولم ينسبوه، والبغوي في \"معالم التنزيل\" ٨/ ٤١٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، ونسبه الواحدي في \"الوسيط\" ٤/ ٤٨١ لمقاتل والكلبي. قلت: تأويل مجاهد، وعكرمة، والكلبي وصولًا إلى المراد.","vol":"29","page":312},{"text":"واختلف القراء في قوله: (يَسْرِ)، فقرأ أهل المدينة (١)، وأبو عمرو (٢)، وعيسى (٣): بالياء في الوصل، وهي اختيار أبي حاتم، ورواية قتيبة (٤)، ونصير، والشيزري عن الكسائي (٥).\nقال أبو عبيد (٦): كان الكسائي مرة يقول: أثبت الياء في الوصل، وأحذفها في الوقف، لمكان الكتاب، ثم رجع إلى حذف الياء في الحالين جميعًا؛ لأنه رأس آية. وهي قراءة ابن عامر (٧)، وعاصم (٨)،\n_________\n(١) منهم: أبو جعفر، ونافع.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٨٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٨)، \"التذكرة\" لابن غلبون ٢/ ٦٢٦، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٤، \"التيسير\" للداني (ص ١٨١).\n(٢) المصادر السابقة.\n(٣) انظر: \"الوقف والابتداء\" لابن الأنباري ١/ ٢٥٧.\n(٤) ذكره ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٨)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٦.\n(٥) ذكره ابن مجاهد \"السبعة\" (ص ٦٨٣)، وابن الأنباري في \"الوقف والابتداء\" ١/ ٢٥٧.\n(٦) ذكره ابن مجاهد \"السبعة\" (ص ٦٨٣)، والقرطبي ٢٠/ ٤٢.\n(٧) ذكره ابن مجاهد في \"السبعة\" (ص ٦٨٣)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٨)، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، وابن أبي مريم في \"الموضح في وجوه القراءات\" ٣/ ١٣٦٦، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٨.\n(٨) ذكره ابن مجاهد في \"السبعة\" (ص ٦٨٣)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٨)، وابن أبي مريم في \"الموضح في وجوه القراءات\" ٣/ ١٣٦٦، ولم ينسبه، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٨.","vol":"29","page":313},{"text":"واختيار أبي عبيد (١) إتباعًا للخط.\nوقرأ ابن كثير (٢)، ويعقوب (٣): بالياء في الحالين على الأصل.\nقال الخليل بن أحمد: وأسقط الياء منه وفاقًا لرؤوس الآي (٤).\nوقال أكثر أهل المعاني: يعني: يسري فيه، كقولهم: ليل نائم، ونهار صائم، وسرٌّ كاتم (٥).\nقال الفراء (٦): قد تحذف العرب الياء، وتكتفي بكسر ما قبلها،\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٢.\n(٢) ذكره ابن مجاهد في \"السبعة\" (ص ٦٨٣)، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٨)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٦، ومكي في \"الكشف عن وجوه القراءات\" ٢/ ٣٧٤، والداني في \"التيسير\" للداني (ص ١٨١).\n(٣) ذكره ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٨)، وابن غلبون في \"التذكرة\" ٢/ ٦٢٦، وابن أبي مريم في \"الموضح في وجوه القراءات\" ٣/ ١٣٦٥، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٤٠٠، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٦٠٨.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٦٠، والزجاج في \"معاني القرآن\" ٥/ ٣٢١، والنحاس في \"إعراب القرآن\" ٥/ ٢١٩، كلهم دون نسبة بنحوه، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٢.\n(٥) ذكره ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٦)، والزمخشري في \"الكشاف\" ٦/ ٣٦٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٢، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٨، عن الأخفش، وابن قتيبة.\n(٦) في \"معاني القرآن\" ٣/ ٢٦٠ واختاره، وذكره الطبري في \"جامع البيان\" ٣٠/ ١٧٣، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٢.","vol":"29","page":314},{"text":"أنشد بعضهم:\nكفاك كف ما تليق درهما ... جودًا وأخرى تعط بالسيف الدما (١)\nوقال آخر:\nليس تخفى يسارتي قدر يوم ... ولقد تُخف شيمتي إعساري (٢)\nوقال المؤرج: سألت الأخفش عن العلة في سقوط الياء من (يسر)؟ فقال لا أجيبك ما لم تبت على باب داري سنة، قال: فبت على باب داره سنة، ثم سألته، فقال: الليل لا يسري، وإنما يُسرى فيه، وهو مصروف، فلما صرفه بخسه حظه من الإعراب، ألا ترى إلى قوله: ﴿وَمَا كَانَتْ أُمُّكِ بَغِيًّا﴾ (٣) ولم يقل (بغية)، لأنه صرفه من باغية (٤).\n_________\n(١) الرجز بلا نسبة في \"الإنصاف\" لابن الأنباري ١/ ٣٨٧، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٤٢، \"لسان العرب\" لابن منظور ١٠/ ٣٣٤.\nومعنى ما تليق: ما تحبس وتمسك. يصفه بالكرم والشجاعة.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٣٤.\n(٢) البيت بلا نسبة في \"معاني القرآن\" للفراء ٣/ ٢٦٠، \"جامع البيان\" للطبري ٣٠/ ١٧٣، \"الإنصاف\" لابن الأنباري ١/ ٣٨٨، \"لسان العرب\" لابن منظور ٥/ ٢٩٦.\n(٣) مريم: ٢٨.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٣، والنيسابوري في \"معاني القرآن\" ٢/ ٣١٧، والشوكاني في \"فتح القدير\" ٥/ ٥٠٧.","vol":"29","page":315},{"text":"<span data-type=\"title\" id=toc-6447>٥ </span>﴿هَلْ فِي ذَلِكَ﴾\nالذي ذكرت (١)، ﴿قَسَمٌ﴾ أي: مُقنع، ومكتفي في القسم (٢).\n﴿لِذِي حِجْرٍ﴾ عقل (٣)، سمي بذلك؛ لأنه يحجر صاحبه عما لا يحل ولا يجمل، كما سمي عقلًا؛ لأنه يعقله عن القبائح والفضائح، ونهى لأنه ينهى عما لا ينبغي (٤).\n_________\n(١) ذكره الواحدي في \"الوجيز\" ٢/ ١١٩٩، والبغوي في \"معالم التنزيل\" ٨/ ٤١٧، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٩.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٧٣، والواحدي في \"الوجيز\" ٢/ ١١٩٩، والبغوي في \"معالم التنزيل\" ٨/ ٤١٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧.\n(٣) قاله: ابن عباس، ومجاهد، والضحاك، وعكرمة، وقتادة، وابن زيد:\nابن عباس: أخرجه ابن أبي شيبة في \"المصنف\" ٦/ ١٦٤، والطبري في \"جامع البيان\" ٣٠/ ١٧٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨٢ للفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، والبيهقي في \"شعب الإيمان\" ٣/ ٣٥٢.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٤.\nالضحاك: أخرجه ابن أبي شيبة في \"المصنف\" ٦/ ١٦٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨٢ لسعيد بن منصور، وعبد بن حميد.\nعكرمة: أخرجه ابن أبي شيبة في \"المصنف\" ٦/ ١٦٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨٢ لسعيد بن منصور، وعبد بن حميد.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٧٠، والطبري في \"جامع البيان\" ٣٠/ ١٧٤.\nابن زيد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٤\n(٤) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٢١٨ - ٢١٩، والبغوي في \"معالم التنزيل\" ٨/ ٤١٧، والزمخشري في \"الكشاف\" ٦/ ٣٦٨، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٩.","vol":"29","page":316},{"text":"وأصل الحجر: المنع (١)، يقال للرجل إذا كان مالكًا لنفسه قاهرًا ضابطًا لها: إنه لذو حجر (٢)، ومنه قولهم: حجر الحاكم على فلان (٣).\n\n<span data-type=\"title\" id=toc-6448>٦ </span>- قوله تعالى: ﴿أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ (٦)﴾ (٤)\n\n<span data-type=\"title\" id=toc-6449>٧ </span>- ﴿إِرَمَ﴾ قراءة العامة (٥): بالتنوين.\nوقرأ الحسن: (بعاد إرمَ) على الإضافة (٦)، وقرأ العامة: ﴿إِرَمَ﴾ بكسر الألف (٧)، وقرأ مجاهد: بفتحه (٨).\n_________\n(١) انظر: \"الصحاح\" للجوهري ٢/ ٦٢٣، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٣٢٠)، \"لسان العرب\" لابن منظور ٤/ ١٦٧.\n(٢) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٦٠، والطبري في \"جامع البيان\" ٣٠/ ١٧٣، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٨، والزمخشري في \"الكشاف\" ٦/ ٣٦٨، كلاهما عن الفراء.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٧٣، وابن منظور في \"لسان العرب\" ٤/ ١٦٧ بنحوه، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٣١٤.\n(٤) الاستفهام تقريري، والرؤية علمية.\nانظر: \"التحرير والتنوير\" لابن عاشور ٣٠/ ٣١٨.\n(٥) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٤، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٣١٥، والشوكاني في \"فتح القدير\" ٥/ ٥٠٨.\n(٦) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢٢٠، والزمخشري في \"الكشاف\" ٦/ ٣٦٩، ولم ينسبه، وأبو حيان في \"البحر المحيط\" ٨/ ٤٦٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٤، والشوكاني في \"فتح القدير\" ٥/ ٥٠٨، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٦٠٨. وهي قراءة غير متواترة.\n(٧) ذكره القرطبي ٢٠/ ٤٤، والشوكاني في \"فتح القدير\" ٥/ ٥٠٨.\n(٨) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٤، والشوكاني في \"فتح القدير\" ٥/ ٥٠٨. وهي قراءة غير متواترة.","vol":"29","page":317},{"text":"قال المؤرِّج: من قرأ بفتح الألف، شبههم بالآرام، وهي الأعلام، واحدها: أَرَمَ (١) واختلف العلماء في معنى قوله: أرم:\n[٣٤٦٣] فأخبرنا ابن فنجويه (٢)، قال: حدثنا الباقرحي (٣)، قال: حدثنا ابن علّوية (٤)، قال: حدثنا (إسماعيل بن عيسى (٥)، قال: حدثنا إسحاق بن بشر (٦» (٧)، عن محمد بن إسحاق (٨)، عمن يخبره أن سعيد ابن المسيب (٩) كان يقول: ﴿إِرَمَ ذَاتِ الْعِمَادِ (٧)﴾: دمشق (١٠).\n_________\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٥/ ٤٤، والشوكاني في \"فتح القدير\" ٥/ ٥٠٨ كلاهما عن مجاهد.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) مخلد بن جعفر بن مخلد، اختلط بعد أن كان أمره مستقيما.\n(٤) الحسن بن علي بن محمد القطان، ثقة.\n(٥) البغدادي العطار، ضعفه الأزدي وصححه غيره.\n(٦) ابن محمد أبو حذيفة البخاري، كذاب.\n(٧) في الأصل: إسماعيل بن إسحاق بن بشر، وما أثبته من (س).\n(٨) ابن يسار، صاحب المغازي، صدوق يدلس، ورمي بالتشيع والقدر.\n(٩) أحد العلماء الأثبات.\n(١٠) [٣٤٦٣٠] الحكم على الإسناد:\nضعيف جدًا، فيه إسحاق بن بشر: كذاب، والباقرحي اختلط بعد أن كان أمره مستقيمًا.\nالتخريج:\nأخرجه ابن عساكر في \"تاريخ دمشق\" ١/ ٢١٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٧، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧، وابن الجوزي في \"زاد المسير\" ٩/ ١٠٩، وابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣٤٤.","vol":"29","page":318},{"text":"[٣٤٦٤] وأخبرنا ابن فنجويه (١) قال: حدثنا ابن حمدان (٢) قال: حدثنا ابن مروان (٣) قال: حدثنا علي بن حرب الطائي (٤) قال: حدثنا أبو الأشهب هوذة (٥)، عن عوف الأعرابي (٦)، عن خالد الرِّبعي (٧): ﴿إِرَمَ ذَاتِ الْعِمَادِ (٧)﴾ قال: دمشق (٨).\nوبه قال عكرمة (٩): وأبو سعيد المقبري (١٠) (١١).\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) القطيعي، ثقة.\n(٣) أحمد بن محمد بن مروان، لم أجده.\n(٤) أبو الحسن الموصلي، صدوق فاضل.\n(٥) ابن خليفة بن عبد الله، صدوق.\n(٦) ابن أبي جميلة العبدي، ثقة رمي بالقدر والتشيع.\n(٧) ابن باب، ضعيف.\n(٨) [٣٤٦٤] الحكم على الإسناد:\nضعيف جدًّا، فيه خالد الربعي، ضعيف، وابن مروان، لم أجده.\n(٩) أخرجه عبد بن حميد، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٧، و، لبغوي في \"معالم التنزيل\" ٨/ ٤١٧، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٦.\n(١٠) أخرجه عبد بن حميد، والطبري في \"جامع البيان\" ٣٠/ ١٧٥، وابن عساكر في \"تاريخ دمشق\" ١/ ٢١٨، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٦.\n(١١) قال الحافظ ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣٤٤: ومن زعم أن المراد بقوله ﴿إِرَمَ ذَاتِ الْعِمَادِ (٧)﴾ مدينة دمشق كما روي عن سعيد بن المسيب، وعكرمة، أو إسكندرية كما روي عن القرطبي أو غيرهم ففيه نظر ... إلى أن قال: وإنما نبهت على ذلك لئلا يُغتر بكثير مما ذكره جماعة من المفسرين عند هذِه الآية ... الخ.","vol":"29","page":319},{"text":"وقال القرظي: هي الإسكندرية (١).\nوقال مجاهد: هي أمة، ومعناها: القديمة (٢) (٣).\nوقال قتادة: هم قبيلة من عاد (٤).\nوقال ابن إسحاق: هو جد عاد، وهو عاد بن عوص بن أرم بن سام ابن نوح ﵇ (٥).\n_________\n= وقال ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٧: وقال سعيد بن المسيب والمقبري: هي دمشق، وهذان القولان ضعيفان.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٥، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٢٠، وابن فورك [٢١٤/أ] ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٦٧، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٩.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨٣ للفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٢١، والماوردي في \"النكت والعيون\" ٦/ ٢٦٨.\n(٣) قال الطبري في \"جامع البيان\" ٣٠/ ١٧٦ ردًّا على قول مجاهد: فأما ما ذكر عن مجاهد، أنه قال: عني بذلك القديمة، فقول لا معنى له؛ لأن ذلك لو كان معناه لكان مخفوضًا بالتنوين، وفي ترك الإجراء الدليل على أنه ليس بنعت ولا صفة.\n(٤) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٧٠، والطبري في \"جامع البيان\" ٣٠/ ١٧٥، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٢١، وابن فورك [٢١٤/ أ] ولم ينسبه، والماوردي في \"النكت والعيون\" ٦/ ٢٦٧.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٦، والواحدي في \"الوسيط\" ٤/ ٤٨١، وا بن هشام في \"السيرة النبوية\" ١/ ٧، والماوردي في \"النكت والعيون\" ٦/ ٢٦٨، والبغوي في \"معالم التنزيل\" ٨/ ٤١٨.","vol":"29","page":320},{"text":"وقال مقاتل: إرم: قبيلة من قوم عاد، كان فيهم الملك، وكانوا بمهرة (١)، وكان عاد أباهم، فنسبهم إليهم، وهو أرم بن عاد بن شيم ابن سام بن نوح ﵇ (٢).\n[٣٤٦٥] أخبرنا ابن فنجويه (٣)، قال: حدثنا ابن حبش المقري (٤)، قال: أبو الطيب المروزي (٥)، قال: حدثنا محمد بن علي (٦)، قال: حدثنا الفضل بن خالد (٧)، قال: حدثنا عبيد بن سليمان (٨)، عن الضحاك بن مزاحم (٩) أنه كان يقرأ: (أرَمَ ذَاتِ العِمَادِ) بفتح الألف والراء (١٠).\n_________\n(١) مهرة: بالتحريك وقد تسكن الهاء: هي قبيلة مهرة بن حيدان بن عمرو، من قضاعة وباليمن لهم مخلاف ينسب إليهم.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٢٣٤.\n(٢) في \"تفسيره\" (ص ٦٨٧) نحوه، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٧، وابن الجوزي في \"زاد المسير\" ٩/ ١١٠ - ١١١.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) الحسين بن محمد بن حبش، ثقة مأمون.\n(٥) لم أجده.\n(٦) محمد بن علي بن الحسن بن شقيق، ثقة صاحب حديث.\n(٧) أبو معاذ المروزي، ذكره ابن حبان في \"الثقات\".\n(٨) الباهلي، لا بأس به.\n(٩) صدوق كثير الإرسال.\n(١٠) [٣٤٥٦] الحكم على الإسناد:\nفي إسناده أبو الطيب المروزي، لم أجده.\nالتخريج:\nذكرها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٧٣)، وابن جني في =","vol":"29","page":321},{"text":"والأرم: الهلاك، يقال: أرم بنو فلان، أي: هلكوا (١)، وهي رواية العوفي، عن ابن عباس - ﵄ - (٢) (٣).\nوروي عن الضحاك أنه قرأ (٤) (أرمَّ ذاتَ العماد) أي: أهلكهم وجعلهم رميمًا (٥).\nوالصواب: أنها اسم قبيلة أو بلد، فلذلك لم يُجرّ.\n﴿ذَاتِ الْعِمَادِ﴾ قال قوم: يعني ذات الطول (٦)، والقوة، والبطش\n_________\n= \"المحتسب\" ٢/ ٣٥٩، والقرطبي ٢٠/ ٤٤، وهي قراءة غير متواترة.\n(١) قاله الضحاك: أخرجه ابن أبي مريم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٧.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٦، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٢١، ومكي في \"مشكل إعراب القرآن\" (ص ٣٠٢)، والقرطبي ٢٠/ ٤٧.\n(٣) قال الطبري في \"جامع البيان\" ٣٠/ ١٧٦: والصواب من القول في ذلك: أن يقال: إن إرم إما بلدة كانت عاد تسكنها فلذلك رُدت على عاد للإتباع لها، ولم يجر من أجل ذلك، وإما اسم قبيلة فلم يجر أيضًا، كما لا يجري أسماء القبائل، كتميم وبكر، وما أشبه ذلك إذا أرادوا ابن القبيلة، وأما اسم عاد فلم يجر إذا كان أسمًا أعجميًا، ثم قال: وأشبه الأقوال فيه بالصواب عندي: أنها اسم قبيلة من عاد.\n(٤) في (س): أنه كان يقرأ.\n(٥) ذكره ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٧٣)، وابن جني في \"المحتسب\" ٢/ ٣٥٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٩.\n(٦) قاله: ابن عباس، ومجاهد:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٦، وذكره الزجاج في =","vol":"29","page":322},{"text":"والشدة (١).\n[٣٤٦٦] أخبرنا ابن فنجويه (٢)، قال: حدثنا أبو علي بن حبش المقرئ (٣)، قال: حدثنا أبو القاسم بن الفضل (٤)، قال: حدثنا أبو حاتم (٥)، قال: حدثنا أبو صالح كاتب الليث (٦)، قال: حدثني معاوية بن صالح (٧)، عمن حدثه، عن المقدام (٨) - ﵁ -، عن النبي - ﷺ - أنه ذكر ﴿إِرَمَ ذَاتِ الْعِمَادِ (٧)﴾ فقال: \"كان رجل منهم يأتي الصخرة فيحملها على الحي فيهلكهم\" (٩).\n_________\n= \"معاني القرآن\" ٥/ ٣٢٢، ولم ينسبه، وابن فورك [٢١٤/ أ] والماوردي في \"النكت والعيون\" ٦/ ٢٦٨.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٦، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨٣ للفريابي، وعبد بن حميد، وابن المنذر.\n(١) قاله الضحاك. أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٧، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٣، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٦.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) الحسين بن محمد بن حبش، ثقة مأمون.\n(٤) العباس بن الفضل بن شاذان، إمام محقق مجود.\n(٥) محمد بن إدريس الرازي، أحد الحفاظ.\n(٦) عبد الله بن صالح المصري، صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة.\n(٧) ابن حدير الحضرمي، صدوق له أوهام.\n(٨) كذا في الأصل، وكتب الناسخ في الهامش: المقداد، وهو ابن معدي كرب، الصحابي المشهور.\n(٩) [٣٤٦٦] الحكم على الإسناد:\nضعيف؛ فيه: كاتب الليث، كثير الغلط وفيه غفلة، ومعاوية بن صالح له أوهام، =","vol":"29","page":323},{"text":"وقال الكلبي: كان طول الرجل منهم أربعمائة ذراع (١).\nوقال ابن عباس: يعني طولهم مثل العماد (٢).\nويقول العرب للرجل الطويل: مُعَمّد (٣).\nوقال مقاتل: كان طول أحدهم اثني عشر ذراعًا (٤).\nوقال آخرون: قيل لهم ذات العماد، لأنهم كانوا أهل عمد سيارة ينتجعون الغيث (٥)، وينتقلون إلى الكلأ حيث كان، ثم يرجعون إلى\n_________\n= ثم إن في السند انقطاع، فالواسطة بين معاوية والمقدام مجهولة.\nالتخريج:\nأخرجه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٢٤٣، وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٣ من طريق أبي صالح، عن معاوية، عمن حدثه عن المقدام به.\n(١) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٦٩، ولم ينسبه.\nقلت: وما ذهب إليه الكلبي ليس بصواب؛ لأنه جاء في الحديث الصحيح أنّ طول آدم ﵇ ستون ذراعًا في السماء. والله أعلم.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٦، وذكره مكي في \"مشكل إعراب القرآن\" (ص ٣٠٢)، والبغوي في \"معالم التنزيل\" ٨/ ٤١٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٨.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٧٦، والزجاج في \"معاني القرآن\" ٥/ ٣٢٢، وابن فورك [٢١٤/ أ] والزمخشري في \"أساس البلاغة\" (ص ٤٣٥)، وابن منظور في \"لسان العرب\" ٣/ ٣٠٣.\n(٤) في \"تفسيره\" (ص ٦٨٨)، وذكره الواحدي في \"الوسيط\" ٤/ ٤٨١، والماوردي في \"النكت والعيون\" ٦/ ٢٦٨، والبغوي في \"معالم التنزيل\" ٨/ ٤١٨.\n(٥) ينتجعون الغيث: يعني أنهم كانوا ينتقلون حيث يكون لمطر يطلبون الكلأ حيث كان فلا يقيمون في موضع. انظر: \"لسان العرب\" لابن منظور ٨/ ٣٤٧.","vol":"29","page":324},{"text":"منازلهم، ولا يقيمون في موضع (١).\nوقال الكلبي: إرم: هو الذي يجتمع إليه نسب عاد، وثمود، وأهل السواد، وأهل الجزيرة، كان يقال لهم: عاد إرم وثمود، فأهلك الله تعالى عادًا وثمودًا، وبقي أهل السواد، وأهل الجزيرة، وكانوا أهل عمد، وخيام، وماشية في الربيع، فإذا هاج العود رجعوا إلى منازلهم، فكانوا أهل جنان وزروع، ومنازلهم كانت بواد القرى، وهي التي يقول الله تعالى:\n\n<span data-type=\"title\" id=toc-6450>٨ </span>- ﴿الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ﴾ (٢).\nوقيل: سموا ذات العماد، لبناء بناه بعضهم فشيّد عُمده، ورفع بناءه (٣) (٤).\n_________\n(١) قاله ابن عباس، ومجاهد، وقتادة:\nابن عباس: ذكره الواحدي في \"الوسيط\" ٤/ ٤٨١.\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٧، وذكره الواحدي في \"الوسيط\" ٤/ ٤٨١، والماوردي في \"النكت والعيون\" ٦/ ٢٦٨، والسمعاني في \"تفسير القرآن\" ٦/ ٢١٩.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٧، وذكره الواحدي في \"الوسيط\" ٤/ ٤٨١.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤١٨.\n(٣) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٧٧، والبغوي في \"معالم التنزيل\" ٨/ ٤١٨، وابن الجوزي في \"زاد المسير\" ٩/ ١١٢، بلا نسبة.\n(٤) قال الطبري في \"جامع البيان\" ٣٠/ ١٧٧: وأشبه الأقوال في ذلك بما دل عليه ظاهر التنزيل: قول من قال عني بذلك أنهم كانوا أهل عمد سيارة؛ لأن المعروف =","vol":"29","page":325},{"text":"والعمادُ، والعَمَدُ، والعُمُد: جمع عمود (١)، وهي:\n[٣١٦٧] ما أخبرنا أبو القاسم الحسن بن محمد بن الحسن (٢) المفسر، قال: أخبرنا (أبو عبد الله) (٣) محمد بن عبد الله بن أحمد الصَّفَّار الأصفهاني، قال: أخبرنا أبو جعفر أحمد بن مهدي بن رستم (٤) الأصفهاني، قال:\n_________\n= في كلام العرب من العماد ما عمد به الخيام من الخشب، والسواري التي يحمل عليها البناء، ولا يعلم بناء كان لهم بالعماد بخبر صحيح، بل وجه أهل التأويل قوله إذات العماد) إلى أنه عني به طول أجسامهم، وبعضهم إلى أنه عني به عماد خيامهم، فأما عماد البنيان فلا يعلم كثير أحد من أهل التأويل وجهه إليه وتأويل القرآن إنما يوجهه إلى الأغلب الأشهر من معانيه ما وجد إلى ذلك سبيل دون الأنكر.\n(١) انظر: \"الصحاح\" للجوهري ٢/ ٥١١، \"مفردات ألفاظ القرآن\" للراغب الأصبهاني (ص ٥٨٥)، \"لسان العرب\" لابن منظور ٣/ ٣٠٣.\n(٢) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٣) في الأصل: أبو عبيد الله، وما أثبته من (س)، وكتب التراجم والرجال، وهو الشيخ الإمام المحدث القدوة.\n(٤) في الأصل: رسيم، وما أثبته من (س)، وكتب التراجم والرجال، وهو أبو جعفر الأصبهاني، سمع: أبا نعيم، وأبا اليمان، وسعيد بن أبي مريم، وغيرهم، وحدث عنه؛ الحافظ محمد بن يحيى بن منده، وأحمد بن جعفر السمسار وغيرهم، قال محمد بن يحيى بن منده: لم يحدث ببلدنا منذ أربعين سنة أوثق منه، صنف \"المسند\"، ولم يعرف له فراش منذ أربعين سنة، صاحب عبادة ﵀، وقال أبو نعيم الحافظ: كان صاحب ضياع وثروة، أنفق على أهل العلم ثلاثمائة ألف درهم، وقال ابن النجار: كان من الأئمة الثقات، وذوي المروءات، رحل إلى الشام ومصر والعراق. =","vol":"29","page":326},{"text":"حدثنا عبد الله بن صالح المصري (١)، قال: حدثنا ابن لهيعة (٢) [ح].\n[٣٤٦٨] وأخبرنا أبو القاسم (٣)، قال: أخبرنا أبو الحسن أحمد بن محمد بن عبدوس الطرائفي (٤)، قال: أخبرنا عثمان بن سعيد الدارمي (٥)، قال: أخبرنا عبد الله بن صالح (٦)، قال: حدثنا ابن لهيعة (٧)، عن خالد بن أبي عمران (٨)، عن وهب بن منبه (٩)، عن عبد الله بن قلابة (١٠) أنه خرج في طلب إبل له شردت، فبينا هو في صحاري عدن إذ هو قد وقع على مدينة في تلك الفلوات (١١)، عليها حصن، وحول الحصن قصور كثيرة، وأعلام طوال، فلما دنى منها\n_________\n= انظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٧٩، \"ذكر أخبار أصبهان\" لأبي نعيم ١/ ١١٧، \"سير أعلام النبلاء\" للذهبي ١٢/ ٥٩٧، \"العبر\" للذهبي ١/ ٣٩٣، \"شذرات الذهب\" لابن العماد ١/ ٨٥.\n(١) كاتب الليث، صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة.\n(٢) عبد الله بن لهيعة، صدوق، خلط بعد احتراق كتبه.\n(٣) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٤) قال الحاكم: كان من أهل الصدق، ولم يزل مقبولًا في الحديث.\n(٥) إمام حافظ.\n(٦) كاتب الليث، صدوق كثير الغلط، ثبت في كتابه، وكانت فيه غفلة.\n(٧) عبد الله بن لهيعة، صدوق، خلط بعد احتراق كتبه.\n(٨) التجيبي، أبو عمر التونسي، فقيه صدوق.\n(٩) ثقة.\n(١٠) لم أجده.\n(١١) الفلوات: جمع الفل، وهي: الأرض التي لا شيء فيها.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٥٣١.","vol":"29","page":327},{"text":"ظن أن فيها أحدًا يسأله عن إبله، فلم ير خارجًا أو داخلًا، فنزل عن دابته وعقلها، وسل سيفه، ودخل من باب الحصن؛ فلما صار خلف الحصن إذا هو ببابين عظيمين لم يُر أعظم منهما، والبابان (١) مُرَصعان بالياقوت الأبيض والأحمر، فلما رأى ذلك دهش، وأعجبه، ففتح أحد البابين، فإذا هو بمدينة لم ير أحد مثلها، وإذا قصور كل قصر مُعَلَّق تحته أعمدة من زَبَرْجَد وياقوت، وفوق كل قصر منها غرف، وفوق الغرف غرف مبنية بالذهب، والفضة، واللؤلؤ، والياقوت، ومصاريع (٢) تلك الغرف مثل مصاريع المدينة، يقابل بعضها، بعضًا مفروشة كلها باللؤلؤ، وبنادق من مسك وزعفران، فلما عاين الرجل ما عاين، ولم ير فيها أحدًا هاله ذلك، ثم نظر على الأزقّة (٣)، فإذا هو بشجر في كل زقاق منها، قد أثمرت تلك الأشجار، وتحت الشجر أنهار مُطردة، يجري ماؤها من قنوات من فضة، كل قناة أشد بياضًا من الشمس، فقال الرجل: والذي بعث محمدًا - ﷺ - بالحق، ما خلق الله تعالى مثل هذا (٤) في الدنيا، وإن هذِه (٥) هي\n_________\n(١) في (س): وللبابين مصرعان مرصعان.\n(٢) مصاريع: جمع مصرع، وهو: الباب.\nانظر: \"لسان العرب\" لابن منظور ٨/ ١٩٩.\n(٣) الأزقة: جمع زقاق: وهو الطريق الضيق.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٧٧، \"لسان العرب\" لابن منظور ١٠/ ١٤٤.\n(٤) في (س): هذِه.\n(٥) في الأصل: هذا، وما أثبت من (س)، وهو الصواب لغة.","vol":"29","page":328},{"text":"الجنة التي وصفها الله ﷿ في كتابه، فحمل معه من لؤلؤها، ومن بنادق المسك والزعفران، ولم يستطع أن يقلع من زبرجدها، ولا من ياقوتها شيئًا، فأخذ ما أراد، وخرج، ورجع إلى اليمن، فأظهر ما كان معه وأعلم الناس أمره، وباع بعض ما حمل، فلم يزل أمره ينمي حتى بلغ معاوية - ﵁ - خبره، فأرسل في طلبه حتى قدم عليه، فخلى به، وقصّ عليه ما رأى، فأرسل معاوية - ﵁ - إلى كعب الأحبار، فلما أتاه قال له: يا أبا إسحاق، هل في الدنيا مدينة من ذهب وفضة؟ قال: نعم، أُخبرك بها وبمن بناها، إنما بناها شداد بن عاد، فأما المدينة (فإرم ذات العماد) التي وصفها الله تعالى في كتابه، وهي التي لم يخلق مثلها في البلاد. قال معاوية - ﵁ -: فحدثني حديثها. فقال: إن عادًا الأولى وليس عادًا قوم هود، وإنما هود ﵇ وقوم هود ولد ذلك، وكان عاد له ابنان، شداد وشديد، فهلك عاد، فبقيا، وملكا، وقهرا البلاد، وأخذاها عنوة، ثم مات شديد وبقي شداد، فملك وحده، ودانت له ملوك الأرض، وكان مولعًا بقراءة الكتب، كلما مر فيها بذكر الجنة دعته نفسه إلى بناء مثلها عتوا على الله تعالى، فأمر بصنعة تلك المدينة (إرم ذات العماد)، وأمَّر على صناعتها مائة قهرمان (١) مع كل قهرمان ألف من الأعوان، وكتب إلى كل ملك في الدنيا أن يجمع له ما في بلاده من الجواهر،\n_________\n(١) القهرمان: من أمناء الملك وخاصته، كالخازن، والوكيل، والحافظ، فارسي معرب. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١١٣.","vol":"29","page":329},{"text":"وكانت تحت يده مائتان وستون ملكًا، فخرج القهارمة وتبددوا في الأرض ليجدوا ما يوافقوه حتى وقعوا على صحراء عظيمة نقية من التلال، فإذا هم بعيون مُطردة (١)، قالوا: هذِه صفة إرم التي أمر الملك بها، فقدروها العرض والطول (٢)، ثم وضعوا أساسها من الجزع اليماني وأقاموا في بنيانها ثلاثمائة سنة حتى فرغوا منها، وكان عمر شداد سبعمائة (٣) سنة، فلما أتوه فارغين منها قال: انطلقوا واجعلوا عليها حصنًا (٤)، واجعلوا حول الحصن ألف قصر، عند كل قصر ألف علم، يكون في كل قصر من تلك القصور وزير من وزرائي، ويكون فوق كل (٥) علم ناطور (٦)، فرجعوا وعملوا ما أمرهم به، فأمر ألف وزير أن يتهيئوا للنقلة إلى إرم ذات العماد، وأمر تلك الأعلام برجال يسكنونها، ويقيمون عليها، وكان الملك وأهله (٧) في جهازهم عشر سنين، ثم ساروا إليها، فلما كان منها\n_________\n(١) المطردة: الجارية. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٠٧، \"لسان العرب\" لابن منظور ٣/ ٢٦٨.\n(٢) في (س): بالعرض والطول.\n(٣) في (س): تسعمائة.\n(٤) الحصن: كل موضع حصين لا يوصل إلى ما في جوفه. والجمع: حصون.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ١١٩.\n(٥) من (س).\n(٦) الناطور: حافظ الزرع، والتمر، والكرم، وهي من كلام أهل السواد وليست بعربية محضة. انظر: \"لسان العرب\" لابن منظور ٥/ ٢١٥.\n(٧) في (س): وأهله يقيمون في جهازهم.","vol":"29","page":330},{"text":"على مسيرة يوم وليلة، بعث الله تعالى عليهم، وعلى من كان معه صيحة من السماء، فأهلكتهم جميعًا ولم يبق منهم واحد، وسيدخلها رجل من المسلمين في زمانك: أحمر، أشقر، قصير، على حاجبه خال، وعلى عنقه خال، يخرج في طلب إبل له في تلك الصحاري. والرجل عند معاوية - ﵁ -، فالتفت إليه كعب فقال: هذا والله ذلك الرجل (١).\n_________\n(١) [٣٤٦٧، ٣٤٦٨] الحكم على الإسناد:\nضعيف جدًّا، والخبر مختلق مكذوب، رواه المصنف من طريقين، فيهما شيخ المصنف، كذبه الحاكم، وابن لهيعة خلط بعد احتراق كتبه، وكاتب الليث كثير الغلط، فيه غفلة، وعبد الله بن قلابة لم أجده.\nالتخريج:\nرواه المصنف، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ٤/ ٣٤٤ - ٣٤٥، وذكره الزمخشري في \"الكشاف\" ٦/ ٣٦٩، وابن الجوزي في \"زاد المسير\" ٩/ ١١٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٧، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٧، وابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣٤٤ - ٣٤٥، والشوكاني في \"فتح القدير\" ٤/ ٥٠٨.\nوقد أكثر العلماء من نقد هذِه القصة وتكذيبها:\nومن ذلك قول الحافظ ابن كثير:\nفهذِه الحكاية ليس يصح إسنادها، ولو صح إلى ذلك الأعرابي، فقد يكون اختلق ذلك، أو أنه أصابه نوع من الهوس والخبال. فأعتقد أن ذلك له حقيقة في الخارج وليس كذلك، وهذا ما يقطع بعدم صحته. ا. هـ.\nوقول الحافظ ابن حجر في \"تخريج الكشاف\" ٤/ ١٨٤: آثار الوضع عليه لائحة.\nوقول العلامة الشوكاني:\nهذا كذب على كذب، وافتراء على افتراء، وقد أصيب الإسلام وأهله بداهية =","vol":"29","page":331},{"text":"وروى الشعبي (١)، عن دغفل الشيباني (٢)، عن علماء حمير قالوا: لما هلك شداد بن عاد، ومن معه من الصيحة على مرحلة من إرم ذات العماد، ملك من بعده ابنه مرثد بن شداد، وقد كان أبوه خلفه بحضرموت على ملكه وسلطانه، فأمر بحمل أبيه من تلك المفازة إلى حضرموت، فحمل مطليًا بالصبر والكافور، وأمر فحفرت له حُفيرة في مغارة استودعه فيها على سرير من ذهب، وألقى عليه سبعين حُلّة منسوجة بقضبان الذهب (٣)، ووضع عند رأسه لوحًا\n_________\n= دهياء وفاقرة عظمى، ورزية كبرى أمثال هؤلاء الكذابين من الدجالين الذين يجترئون على الكذب، تارة علي بني إسرائيل، وتارة على الأنبياء، وتارة على الصالحين، وتارة على رب العالمين، وتضاعف هذا الشر وزاد كثرة بتصدر جماعة من الذين لا علم لهم بصحيح الرواية من ضعيفها من موضوعها للتصنيف والتفسير للكتاب العزيز، فأدخلوا هذِه الخرافات المختلقة، والأقاصيص المنحولة، والأساطير المفتعلة في تفسير كتاب الله سبحانه، فحرفوا وغيروا وبدلوا. ا. هـ.\n(١) عامر بن شراحيل، ثقة مشهور فقيه فاضل.\n(٢) هو دغفل بن حنظلة بن زيد السدوسي، النسابة الشيباني، الذهلي، مختلف في صحبته، سُئل أحمد: له صحبة؟ قال: ما أعرفه، وعده ابن المديني في المجهولين من شيوخ الحسن، وقال ابن سعد: لم يسمع من النبي - ﷺ -، وقال العسكري: يقال إنه روى مرسلا، وقال ابن حبان: أدرك النبي - ﷺ -، وقال ابن حجر: مخضرم، ويقال: له صحبة، ولم يصح.\nانظر: \"الاستيعاب\" لابن عبد البر ٢/ ٤٥، \"أسد الغابة\" لابن الأثير ٢/ ١٩٣، \"تهذيب الكمال\" للمزي ٨/ ٤٨٦، \"الإصابة\" لابن حجر ٢/ ٣٢٤، \"تقريب التهذيب\" لابن حجر (١٨٢٦).\n(٣) قضبان الذهب: قطع الذهب. =","vol":"29","page":332},{"text":"عظيمًا من ذهب، وكتب فيه بالمسند:\nاعتبر بي أيها المغرور بالعمر المديد\nأنا شداد بن عاد صاحب الحصن العميد\nوأخو القوة والبأساء والملك الحشيد\nدان أهل الأرض لي من خوف وعدي ووعيدي\nوملكت الغرب والشرق بسلطان شديد\nوبفضل الملك والعدة فيه والعديد\nفأتى هود وكنا في ضلال قبل هود\nفدعانا لو قبلناه إلى الأمر الرشيد\nفعصيناه وناديت الأهل من محيد\nفأتتنا صيحة تهوي من الأفق البعيد\nفتوافينا كزرع وسط بيداء حصيد (١)\n\n<span data-type=\"title\" id=toc-6451>٩ </span>- ﴿وَثَمُودَ﴾ أي: وثمود (٢)\n﴿الَّذِينَ جَابُوا﴾ قطعوا وخرّقوا ﴿الصَّخْر﴾ الحجر (٣) (٤) واحدتها:\n_________\n= انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٦٧.\n(١) ذكره ابن الجوزي في \"زاد المسير\" ٩/ ١١٦، وياقوت في \"معجم البلدان\" ١/ ١٥٧ كلاهما بنحوه مع اختلاف يسير في نهاية الأبيات الشعرية.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٧٨، والبغوي في \"معالم التنزيل\" ٨/ ٤١٨.\n(٣) في (س): قطعوا الصخر وحرقوا الحجر.\n(٤) قاله ابن عباس. أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٨، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٢٢، والواحدي في \"الوسيط\" ٤/ ٤٨٢، والماوردي في \"النكت والعيون\" ٦/ ٢٦٨.","vol":"29","page":333},{"text":"صخرة (١)، ﴿بِالْوَادِ﴾ يعني: بوادي القرى، فاتخذوا منها بيوتا آمنين (٢).\nكما قال الله تعالى: ﴿وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ (١٤٩)﴾ (٣).\nقال أهل السير: أول من نحت الجبال، والصخور، والرخام ثمود، فبنوا من الدور والمنازل ألفي ألف وسبعمائة ألف بيت، كلها من الحجارة (٤).\nوأثبت أبو جعفر (٥)، وأبو حاتم (٦)، وورش (٧): الياء في الوادي وصلًا، وأثبتها في الوصل والوقف: ابن كثير برواية البزي (٨)،\n_________\n(١) انظر: \"الصحاح\" للجوهري ٢/ ٧٠٩، \"لسان العرب\" لابن منظور ٤/ ٤٤٥.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٤٨٢، والماوردي في \"النكت والعيون\" ٦/ ٢٦٩ عن ابن إسحاق، والبغوي في \"معالم التنزيل\" ٨/ ٤١٨، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٨ عن الثعلبي، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٨.\n(٣) الشعراء: ١٤٩، وفي الأصل، (س): آمنين، وما أثبته الصحيح.\n(٤) ذكره الزمخشري في \"الكشاف\" ٦/ ٢٦٩، والقرطبي في \"الجامع لأحكام القرآن\" ١٩/ ٤٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٨.\n(٥) ذكر القراءة ابن خالويه في \"الحجة\" (ص ٣٧٠)، وابن مهران الأصبهاني \"المبسوط في القراءات العشر\" (ص ٤٠٨).\n(٦) ذكر القراءة ابن خالويه في \"الحجة\" (ص ٣٧٠)، وابن مهران الأصبهاني \"المبسوط في القراءات العشر\" (ص ٤٠٨).\n(٧) انظر: \"السبعة\" لابن مجاهد (ص ٦٨٣)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٨)، \"التذكرة\" لابن غلبون ٢/ ٦٢٦، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٤، \"التيسير\" للداني (ص ١٨١).\n(٨) التخريج السابق.","vol":"29","page":334},{"text":"والقواس (١)، ويعقوب (٢)، على الأصل.\nوحذفها الآخرون (٣) في الحالين؛ لأنها رأس آية.\n\n<span data-type=\"title\" id=toc-6452>١٠ </span>- قوله ﷿: ﴿وَفِرْعَوْنَ ذِي الْأَوْتَادِ (١٠)﴾ اختلفوا فيه:\nفقال بعضهم: أراد الجنود والجموع الذين يقوون أمره، ويُسددون (٤) مملكته (٥).\nوسمي الأجناد أوتادًا؛ لكثرة المضارب التي كانوا يضربونها، ويؤتدونها في أسفارهم (٦)، وهي رواية عطية، عن ابن عباس - ﵄ - (٧).\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٨).\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٨)، \"التذكرة\" لابن غلبون ٢/ ٦٢٦، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٦٦، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٦٠٨.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٨)، \"الحجة\" لابن زنجلة (ص ٧٦٣)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٦٠٨.\n(٤) في (س): ويشدون.\n(٥) قاله ابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٩، وابن أبي حاتم، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٣، وذكره النحاس في \"إعراب القرآن\" ٥/ ٢٢٢، ولم ينسبه، وابن فورك [٢١٤/ أ] والماوردي في \"النكت والعيون\" ٦/ ٢٦٩.\n(٦) ذكره الواحدي في \"الوجيز\" ٢/ ١٢٠٠، والزمخشري في \"الكشاف\" ٦/ ٣٧٠، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٨.\n(٧) ذكره ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٨، ولم ينسبه.","vol":"29","page":335},{"text":"وقال قتادة: سمي ذا الأوتاد؛ لأنه كانت له مظال، وملاعب، وأوتاد تُضرب له فيلعب له تحتها (١).\nوقال محمد بن كعب: يعني: ذا البناء المحكم (٢).\nوقال سعيد بن جبير: كانت له منارات، يُعذب الناس عليها (٣).\nوقال مجاهد (٤) وغيره (٥): كان يعذب الناس بالأوتاد، وكان إذا غضب على أحد مَدّه على الأرض، وأوتد يديه، ورجليه، ورأسه على الأرض (٦).\n[٣٤٦٩] أخبرنا ابن فنجويه (٧)، قال: حدثنا مخلد بن جعفر (٨)،\n_________\n(١) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٧١، والطبري في \"جامع البيان\" ٣٠/ ١٧٩، وذكره ابن فورك [٢١٤/ أ] ولم ينسبه، والماوردي ٦/ ٢٦٩، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٨.\n(٢) ذكره ابن عطية ٥/ ٤٧٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨٠.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٧٩، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨٤ للفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، وذكره ابن فورك [٢١٤/ أ] والماوردي في \"النكت والعيون\" ٦/ ٢٦٩.\n(٥) منهم الحسن البصري. أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٦٩.\n(٦) قال الطبري في \"جامع البيان\" ٣٠/ ١٨٠: وأولى هذِه الأقوال عندي بالصواب قول من قال: عني بذلك الأوتاد التي توتد، من خشب كانت أو حديد؛ لأن ذلك هو المعروف من معاني الأوتاد، ووصف بذلك؛ لأنه إما أن يكون كان يعذب الناس بها، كما قال أبو رافع، وسعيد بن جبير، وإما أن يكون كان يلعب له بها.\n(٧) ثقة صدوق كثير الرواية للمناكير.\n(٨) الباقرحي، اختلط بعد أن كان أمره مستقيمًا.","vol":"29","page":336},{"text":"قال: حدثنا الحسن بن علوية (١)، قال: حدثنا إسماعيل بن عيسى (٢)، قال: حدثنا إسحاق بن بشر (٣)، عن ابن سمعان (٤)، عن عطاء (٥)، عن ابن عباس - ﵄ -: أن فرعون إنما سمي ذا الأوتاد، أنه كانت عنده امرأة، وهي امرأة خازنة خزبيل بن نوحائيل، وكان مؤمنًا كتم (٦) إيمانه مائة سنة، وكان لقي من لقي أصحاب يوسف ﵇، وكانت امرأته ماشطة بنت فرعون، فبينا هي ذات يوم تمشط رأس بنت فرعون، إذ سقط المشط من يدها، فقالت تعس من كفر بالله، فقالت بنت فرعون: وهل لك من إله غير أبي؟ فقالت: إلهي وإله أبيك وإله السماوات والأرض واحد لا شريك له، فقامت فدخلت على أبيها وهي تبكي، فقال: ما يبكيك فقالت: الماشطة امرأة خازنك تزعم أن إلهك وإلهها وإله السماوات والأرض واحد لا شريك له، فأرسل إليها فسألها عن ذلك، فقالت: صَدَقت، فقال لها: ويحك، أكفري بإلهك، وأقري أني إلهك، قالت: لا أفعل، فَمَدّها بين أربعة أوتاد، ثم أرسل إليها الحيّات والعقارب، فقال لها؛ اكفري بالله وإلا عذبتك بهذا العذاب شهرين قالت: والله لو عذبتني سبعين\n_________\n(١) الحسن بن علي بن محمد البغدادي، ثقة.\n(٢) البغدادي العطار، ضعفه الأزدي وصححه غيره.\n(٣) أبو حذيفة البخاري، كذاب.\n(٤) عبد الله بن زياد المخزومي، متروك.\n(٥) ابن أبي رباح، ثقة فقيه فاضل، لكنه كثير الإرسال.\n(٦) في (س): يكتم.","vol":"29","page":337},{"text":"شهرًا ما كفرت بالله ﷿ قال: وكان لها ابنتان فجاء بابنتها الكبرى، فذبحها على فيها وقال لها: اكفري بالله وإلا ذبحت ابنتك الصغرى على فيك، وكانت طفلة رضيعة تجدبها (١) وجدًا شديدًا فقالت: لو ذبحت من على وجه (٢) الأرض على فيَّ ما كفرت بالله ﷿ قال: فأُتي بابنتها، فلما أن قُرّبت منها وأُضجعت على صدرها، وأراد ذبحها جزعت المرأة، فأنطق الله تعالى لسان ابنتها فتكلمت وهي من الأربعة الذين تكلموا أطفالًا فقالت: يا أماه لا تجزعي فإن الله تعالى قد بنى لك بيتًا في الجنة، اصبري، فإنك تُفضي إلى رحمة الله ﷿ وكرامته، قال: فذبحت، فلم تلبث أن ماتت وأسكنها الله تعالى الجنة، قال: فبعث في طلب زوجها خِزَبيل فلم يقدروا عليه، فقيل لفرعون: إنه قد رئي (٣) في موضع كذا وكذا في جبال كذا وكذا، فبعث رجلين في طلبه، فلما انتهيا إليه، وهو يصلي وثلاث صفوف من الوحش خلفه يصلون، فلما رأيا ذلك انصرفا فقال خِزَبيل: اللهم إنك تعلم إني كتمت إيماني مائة سنة، ولم تظهر عليّ أحد، فأيما هذين الرجلين كتم على فاهده إلى دينك، واعطه في الدنيا سؤله، وأيما هذين الرجلين أظهر عليّ، فعجلّ عقوبته في الدنيا واجعل مصيره في الآخرة إلى النار، فانصرف الرجلان إلى\n_________\n(١) تجدبها: أي تحبها حبًا شديدًا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٣٦ (جدب).\n(٢) من (س).\n(٣) في الأصل: زري، وما أثبته من (س)، ومصادر اللغة.","vol":"29","page":338},{"text":"فرعون، فأما أحدهما فاعتبر وآمن، وأما الآخر فأخبر فرعون بالقصة على رؤوس الملأ، فقال فرعون: هل (١) كان معك غيرك؟ قال: نعم، قال ومن كان معك؟ قال: فلان، فدعا به فقال: حق ما يقول هذا؟ قال: لا، ما رأيت مما قال شيئًا، فأعطاه فرعون وأجزل، وأما الآخر فقتله، ثم صلبه.\nقال: وكان فرعون قد تزوج امرأة من أجمل نساء بني إسرائيل يقال لها: آسيا بنت مزاحم، فرأت ما صنع فرعون بالماشطة، قالت: وكيف يسعني أن أصبر ما يأتي فرعون، وأنا مسلمة وهو كافر؟ فبينا هي كذلك تؤامر نفسها إذ دخل عليها فرعون، فجلس قريبًا منها، فقالت: يا فرعون أنت شر الخلق وأخبثه عَمِدت إلى الماشطة فقتلتها، قال: فلعل بك الجنون الذي كان بها. قالت: ما بي من جنون، وإن إلهي وإلهها وإلهك (٢) وإله السماوات والأرض واحد لا شريك له، فمزق عليها ثيابها، وضربها وأرسل إلى أبويها فدعاهما، فقال لهما: ألا تريان الجنون الذي كان بالماشطة أصابها؟ فقالت: أعوذ بالله من ذلك، إني أشهد أن ربي وربكم ورب السماوات والأرض واحد لا شريك له، فقال لها (٣) أبوها: يا آسية ألست خير نساء العماليق (٤)، وزوجك إله العماليق؟ قالت: أعوذ بالله من ذلك، إن\n_________\n(١) في (س): وهل.\n(٢) من (س).\n(٣) من (س).\n(٤) العماليق: جمع عملاق وهو الطويل. \"لسان العرب\" لابن منظور ١٠/ ٢٧١.","vol":"29","page":339},{"text":"كان ما تقول حقًا، فقولا له أن يتوجني تاجًا تكون الشمس أمامه، والقمر خلفه، والكواكب حوله، فقال لهما فرعون: أُخرجا عني، فمدها بين أربعة أوتاد تعذبها، ففتح الله تعالى لها بابًا إلى الجنة؛ ليهوّن عليها ما يصنع بها فرعون، فعند ذلك قالت: ﴿رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ﴾ تعني: من جماع فرعون ﴿وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ﴾ (١) يعني: من فرعون وشيعته، فقبض الله تعالى روحها، وأسكنها الجنة (٢).\nوقيل: الأوتاد عبارة عن ثبات مملكته، وطول مدته، وشدة هيبته كثبوت الأوتاد في الأرض (٣). كقول الأسود بن يعفر:\nفي ظل ملك ثابت الأوتاد (٤)\n\n<span data-type=\"title\" id=toc-6453>١١ </span>- قوله تعالى: ﴿الَّذِينَ طَغَوْا فِي الْبِلَادِ (١١) فَأَكْثَرُوا فِيهَا الْفَسَادَ <span data-type=\"title\" id=toc-6454>(١٢)﴾</span>\n\n<span data-type=\"title\" id=toc-6455>١٣ </span>- ﴿فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ (١٣)﴾\n_________\n(١) التحريم: ١١.\n(٢) [٣٤٦٩] الحكم على الإسناد:\nموضوع؛ فيه إسحاق بن بشر، كذاب، وابن سمعان متروك.\nالتخريج:\nأخرجه المصنف، ومن طريقه البغوي في \"معالم التنزيل\" ٨/ ٤٢٠، وأشار ابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٨ عن القصة عرضًا.\n(٣) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٢٠.\n(٤) ذكره البغوي في \"معالم التنزيل\" ٧/ ٧٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١٦٨، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ١٥/ ١٥٥، وصدر البيت: ولقد غنوا فيها بأنعم عيشة.","vol":"29","page":340},{"text":"قال قتادة: يعني: لونًا من العذاب صَبّه عليهم (١).\nوقال السدي: كل يوم لونًا آخر من العذاب (٢).\nوقيل: وَجَع عذاب (٣).\nوقال أهل المعاني: هذا على الاستعارة؛ لأن السوط عندهم غاية العذاب فجرى ذلك لكل عذاب (٤).\nقال الشاعر:\nألم تر أن الله أظهر دينه ... وصب على الكفار سوط عذاب (٥)\n\n<span data-type=\"title\" id=toc-6456>١٤ </span>- ﴿إِنَّ رَبَّكَ لَبِالْمِرْصَادِ (١٤)﴾ قال ابن عباس - ﵄ -: بحيث يرى ويسمع (٦).\n_________\n(١) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٠، والخازن في \"لباب التأويل\" ٤/ ٤٢٦، ولم ينسبه.\n(٢) لم أجده.\n(٣) أخرجه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٤، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٧٠.\n(٤) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٦١، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٠، والزمخشري في \"الكشاف\" ٦/ ٣٧٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٩.\n(٥) لم أجد قائله. ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٤٩، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٣٢٢، والشوكاني في \"فتح القدير\" ٥/ ٥١٠.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨١، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٥، والبيهقي في \"الأسماء والصفات\" ٢/ ٣٤٤، وذكره ابن فورك [٢١٤/ ب] والواحدي في \"الوجيز\" ٢/ ١٢٠٠، والسمعاني في \"تفسير القرآن العظيم\" ٦/ ٢٢١.","vol":"29","page":341},{"text":"وقال مقاتل: يَرْصُد الناس على الصراط، فيجعل رصدًا من الملائكة معهم الكلاليب، والمحاجن (١)، والحسك (٢) (٣).\nوقال الضحاك: بمرصد لأهل الظلم والمعصية (٤).\nوقيل: معناه: مرجع الخلق، ومصيرهم إلى حكمه وأمره (٥).\nوقال الحسن (٦) وعكرمة (٧): يرصد أعمال بني آدم.\nوعن مقاتل أيضًا: ممر الناس عليه (٨).\n_________\n(١) المحاجن: جمع محجن وهو: عصا معقوفة الرأس كالصولجان.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٣٥ (حجن)، \"لسان العرب\" لابن منظور ١٣/ ١٠٨.\n(٢) الحسك: جمع حسكة، وهي شوكة صلبة معروفة.\nانظر \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٧١ (حسك).\n(٣) في \"تفسيره\" (ص ٦٨٩) بنحوه.\n(٤) ذكره الرازي في \"مفاتيح الغيب\" ٣١/ ١٦٩، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٣٢٤.\n(٥) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٢٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٠، ولم ينسباه.\n(٦) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٧١، والطبري في \"جامع البيان\" ٣٠/ ١٨١، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٥، وذكره الواحدي في \"الوسيط\" ٤/ ٤٨٢، والسمعاني في \"تفسير القرآن العظيم\" ٦/ ٢٢١.\n(٧) ذكره الواحدي في \"الوسيط\" ٤/ ٤٨٢، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٠.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٢٠.","vol":"29","page":342},{"text":"وقال عطاء بن أبي رباح: لا يفوته أحد (١).\nوقال يمان: لا محيص عنه.\nوقال السدي: أرصد النار على طريقهم حتى يُهلكهم (٢).\nوالمرصاد: الطريق، وجمع المرصاد: مراصيد، وجمع المرصد: مراصد (٣).\nوروى مقْسم، عن ابن عباس - ﵄ - قال: إن على جسر جهنم سبع محابس، يسأل العبد عند أولهن، عن شهادة أن لا إله إلا الله، فإن جاء بها تامة جاز إلى الثاني، فيسأل عن الصلاة، فإن جاء بها كاملة؛ جاز إلى الثالث، فيسأل عن الزكاة، فإن جاء بها تامة، جاز إلى الرابع، فيسأل عن الصوم، فإن جاء به تامًا؛ جاز إلى الخامس فيسأل عن الحج، فإن جاء به تامًا، جاز إلى السادس، فيسأل عن العمرة، فإن جاء بها تامة؛ جاز إلى السابع، فيسأل عن المظالم فإن خرج منها، وإلا يقال (٤): انظروا. فإن كان له تطوع أكمل به أعماله فإذا فرغ انطلق به إلى الجنة (٥).\n_________\n(١) ذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٢٠ - ٢٢١، والنيسابوري في \"معاني القرآن\" (ص ٣١٨) نحوه، والقرطبي ٢٠/ ٥٥، ولم ينسبوه.\n(٢) انظر: \"معالم التنزيل\" للبغوي ١٨/ ٤٢١.\n(٣) انظر: \"الصحاح\" للجوهري ٢/ ٤٧٤ (رصد)، وابن منظور في \"لسان العرب\" ٣/ ١٧٨ (رصد).\n(٤) في (س): يقال له.\n(٥) ذكره الواحدي في \"الوسيط\" ٤/ ٤٨٢ - ٤٨٣، والسمعاني في \"تفسير القرآن\" ٦/ ٢٢١، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٧٩ نحوه، والقرطبي ٢٠/ ٥٠.","vol":"29","page":343},{"text":"<span data-type=\"title\" id=toc-6457>١٥ </span>- قوله تعالى: ﴿فَأَمَّا الْإِنْسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ﴾ امتحنه ربه بالنعمة والسعة (١)\n﴿فَأَكْرَمَهُ﴾ بالمال (٢) ﴿وَنَعَّمَهُ﴾ بما وسع عليه من الأفضال (٣)، ﴿فَيَقُولُ رَبِّي أَكْرَمَنِ﴾ فيفرح بذلك ويُسر، ويحمد عليه، ويشكر (٤).\n\n<span data-type=\"title\" id=toc-6458>١٦ </span>- ﴿وَأَمَّا إِذَا مَا ابْتَلَاهُ﴾ بالفقر (٥)، ﴿فَقَدَرَ﴾ فضيق، وقتر (٦).\n﴿عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ﴾ أذلني بالفقر، ولم يشكر الله تعالى على ما أعطاه من سلامة الجوارح، ورزقه من العافية والصحة (٧).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٨١، والواحدي في \"الوجيز\" ٢/ ١٢٠٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٢١، والقرطبي ٢٠/ ٥١.\n(٢) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٨١، والواحدي في \"الوجيز\" ٢/ ١٢٠٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٢١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥١، وابن الجوزي في \"زاد المسير\" ٩/ ١١٩.\n(٣) التخريج السابق.\n(٤) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٨١، والقرطبي ٢٠/ ٥١.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٨١، والواحدي في \"الوجيز\" ٢/ ١٢٠٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٢١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥١، وابن الجوزي في \"زاد المسير\" ٩/ ١١٩.\n(٦) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٦١، وابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٢٧)، والطبري في \"جامع البيان\" ٣٠/ ١٨٢، وأخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٦ عن ابن زيد، وذكره الواحدي في \"الوسيط\" ٤/ ٤٨٣.\n(٧) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٨٢، والواحدي في \"الوسيط\" ٤/ ٤٨٣، والبغوي في \"معالم التنزيل\" ٨/ ٤٢١، وابن الجوزي في \"زاد المسير\" ٩/ ١١٩ =","vol":"29","page":344},{"text":"قال قتادة: ما أسرع كفر ابن آدم (١).\nوقراءة العامة: ﴿فَقَدَرَ﴾ بتخفيف الدال (٢)، وقرأ أبو جعفر (٣)، وابن عامر (٤): بالتشديد، وهما لغتان (٥). وكان أبو عمرو يقول: ﴿قُدَرَ﴾ بمعنى قَتّر وقَدّر، وهو أن يعطيك بقدر (٦) ما يكفيك، ولو\n_________\n= بنحوه. قال القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥١: وهذِه صفة الكافر الذي لا يؤمن بالبعث.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨٢.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٧)، \"التذكرة\" لابن غلبون ٢/ ٦٢٦، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٠.\n(٣) ذكره الفراء في \"معاني القرآن\" ٣/ ٢٦١، والطبري في \"جامع البيان\" ٣٠/ ١٨٢، وابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ٤٠٧)، والبغوي في \"معالم التنزيل\" ٨/ ٤٢١، وابن الجزري في \"النشر في القراءات العشر\" ٢/ ٤٠٠، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٦٠٨.\n(٤) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٧)، \"التذكرة\" لابن غلبون ٢/ ٦٢٦، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٠.\nوتوجيه القراءة: أن من قرأ بالتشديد على معنى التكثير، ومن قرأ بالتخفيف: على معنى التقدير.\nانظر: \"الحجة\" لابن خالويه (ص ٣٧٠)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"الحجة\" لابن زنجلة (ص ٧٦١).\n(٥) \"معالم التنزيل\" للبغوي ٨/ ٤٢١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٥١، \"اللباب\" لابن عادل الدمشقي ٢٠/ ٣٢٦.\n(٦) من (س).","vol":"29","page":345},{"text":"فعل به ذلك ما قال: (ربي أهانني) (١).\nثم رد عليه فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-6459>١٧ </span>- ﴿كَلَّا﴾ لم أبتله بالغنى لكرامته علي، ولم أبتله بالفقر لهوانه علي،\nوإن الفقر والغنى من تقديري وقضائي، فلا أكرم من أكرمته بالغنى، وكثرة الدنيا، ولا أُهين من أهنته بالفقر، وقلة الدنيا، ولكني إنما أُكرم من أكرمته بطاعتي، وأُهين من أهنته بمعصيتي (٢).\nوقال الفراء: معنى قوله تعالى: ﴿كَلَّا﴾ لم ينبغ له أن يكون هكذا، ولكن ينبغي أن يحمده على الأمرين جميعًا (٣) على الغنى، والفقر (٤).\nثم قال: ﴿كَلَّا بَلْ لَا تُكْرِمُونَ الْيَتِيمَ﴾ (٥) يعني: أهنت من أهنت من أجل أنه لا يكرم اليتيم (٦).\n_________\n(١) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٨٢، والبغوي في \"معالم التنزيل\" ٨/ ٤٢١، ولم ينسبه، وابن قتيبة في \"تأويل مشكل القرآن\" (ص ٤٠٨)، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥١.\n(٢) قاله قتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨٢، وذكره ابن فورك [٢١٧/ ب] والواحدي في \"الوسيط\" ٤/ ٤٨٣ عن مقاتل، والبغوي في \"معالم التنزيل\" ٨/ ٤٢١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥١، ولم ينسباه.\n(٣) من (س).\n(٤) في \"معاني القرآن\" ٣/ ١٨٣، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٢، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٣٢٧.\n(٥) كذا، والمصنف ﵀ درج على قراءة حفص، عن عاصم.\n(٦) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٨٣، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٠. =","vol":"29","page":346},{"text":"واختلف القراء في هذِه الآية: فقرأ أهل البصرة (١) (يكرمون) وما بعدها كلها بالياء، وقرأ الآخرون (٢) بالتاء.\n\n<span data-type=\"title\" id=toc-6460>١٨ </span>- ﴿وَلَا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ﴾ (٣)\nقرأ أبو جعفر (٤)،\n_________\n= واعلم أن ترك إكرام اليتيم على وجوه:\nأحدها: ترك بره وإليه الإشارة بقوله: ﴿وَلَا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ (١٨)﴾.\nوالثاني: دفعه عن حقه، وأكل ماله، وإليه الإشارة بقوله تعالى: ﴿وَتَأْكُلُونَ\nالتُّرَاثَ أَكْلًا لَمًّا (١٩) وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا (٢٠)﴾.\nانظر: \"اللباب\" لابن عادل الدمشقي ٢٠/ ٣٢٨.\n(١) منهم: أبو عمرو، ويعقوب.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٨٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٧)، \"التذكرة\" لابن غلبون ٢/ ٦٢٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"التيسير\" للداني (ص ١٨٠).\n(٢) منهم: ابن كثير، ونافع، وابن عامر، وعاصم، وحمزة، والكسائي.\nانظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٧)، \"التذكرة\" لابن غلبون ٢/ ٦٢٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٧٠، \"التيسير\" للداني (ص ١٨٠).\nوتوجيه القراءة: أن الحجة لمن قرأه بالياء: أنه رده على ما قبله، والحجة لمن قرأه بالتاء أنه دل بذلك على أن النبي - ﷺ - خاطبهم به.\nانظر: \"السبعة\" لابن خالويه (ص ٣٧٠ - ٣٧١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"الحجة\" لابن زنجلة (ص ٧٦٢).\n(٣) (يحضون): كذا، والمصنف ﵀ درج على قراءة حفص عن عاصم.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ١٨٣، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٧)، \"معالم التنزيل\" للبغوي ٨/ ٤٢١، \"زاد المسير\" =","vol":"29","page":347},{"text":"وأهل الكوفة (١) ﴿تَحَاضُّونَ﴾ بالألف وفتح التاء، وروى الشيزري عن الكسائي تُحاضون بضم التاء (٢)، وقرأ غيرهم: (تحضون) بغير ألف (٣).\n\n<span data-type=\"title\" id=toc-6461>١٩ </span>- ﴿وَتَأْكُلُونَ التُّرَاثَ﴾ (٤) الميراث (٥)،\n_________\n= لابن الجوزي ٩/ ١٢٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٦٠٨ - ٦٠٩.\n(١) كعاصم، وحمزة، والكسائي.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٨٥)، \"المبسوط فى القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٧)، \"التذكرة\" لابن غلبون ٢/ ٦٢٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢، \"التيسير\" للداني (ص ١٨٠).\n(٢) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٠، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٥٣، \"زاد المسير\" لابن الجوزي ٩/ ١٢٠، \"البحر المحيط\" لأبي حيان ٨/ ٤٦٦، \"فتح القدير\" للشوكاني ٥/ ٥١٣.\n(٣) كابن كثير، ونافع، وابن عامر.\nانظر: \"السبعة\" لابن مجاهد (ص ٦٨٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٧)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٣، \"التيسير\" للداني (ص ١٨٠).\nوتوجيه القراءة أن الحجة: لمن قرأه بزيادة الألف: قرب معنى: فاعلته من فعلته، والحجة لمن قرأه بغير ألف جعلوه من (حض يحض).\nانظر: \"الحجة\" لابن خالويه (ص ٣٧٠ - ٣٧١)، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٢ - ٣٧٣، \"الحجة\" لابن زنجلة (ص ٧٦٢ - ٧٦٣).\n(٤) كذا، والمصنف درج في تفسيره على قراءة حفص.\n(٥) قاله الحسن، وقتادة:\nالحسن: أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٦، والطبري في \"جامع البيان\" ٣٠/ ١٨٣.","vol":"29","page":348},{"text":"﴿أَكْلًا لَمًّا﴾ شديدًا (١).\nقال الحسن: يأكل نصيبه ونصيب غيره (٢).\nوقال بكر بن عبد الله: اللمم: الاعتداء في الميراث، يأكل ميراثه وميراث غيره (٣).\nوقال ابن زيد: الأكل: اللمم الذي يأكل كل شيء يجده، ولا يسأل عنه أحلال أم حرام؟ ويأكل الذي له والذي لغيره، وذلك أنهم كانوا لا يورثون النساء ولا الصبيان، وقرأ: ﴿وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ﴾ الآية (٤).\n_________\n= قتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨٣، وعزاه السيوطي في\"الدر المنثور\" ٦/ ٥٨٦ لعبد بن حميد، وابن أبي حاتم أيضًا.\n(١) قاله ابن عباس، وقتادة:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨٣، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٦.\nقتادة: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨٤، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨٦ لعبد بن حميد، وابن أبي حاتم أيضًا.\n(٢) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٦، والطبري في \"جامع البيان\" ٣٠/ ١٨٣، وذكره ابن فورك [٢١٥/ أ] والواحدي في \"الوسيط\" ٤/ ٤٨٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٨٠.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨٤.\n(٤) النساء: ١٢٧، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨٤، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٧، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٧٠، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٣.","vol":"29","page":349},{"text":"قال أبو عبيدة (١): يقال لممت ما على الخوان إذا أتيت على ما عليه، وأكلته كله أجمع.\n\n<span data-type=\"title\" id=toc-6462>٢٠ </span>- ﴿وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا﴾ (٢) كثيرًا (٣)\nيقال: جَمّ الماء في الحوض؛ إذا كثر واجتمع (٤).\n\n<span data-type=\"title\" id=toc-6463>٢١ </span>- ﴿كَلَّا﴾ ما هكذا ينبغي أن يكون الأمر (٥)\nثم أخبر عن تلهفهم على ما سلف منهم حين لا ينفعهم، فقال عز من قائل:\n﴿إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا﴾ مرة بعد مرة، فتكسر كل شيء على\n_________\n(١) لم أجده في \"مجاز القرآن\"، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤٢٢، ولم ينسبه، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٨٠، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٣.\n(٢) كذا، والمصنف ﵀ درج على قراءة حفص عن عاصم.\n(٣) قاله: ابن عباس، ومجاهد، والضحاك:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨٥، وابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٦، وذكره ابن فورك [٢١٥/ أ].\nمجاهد: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٨٥، وذكره الزجاج في \"معاني القرآن\" ٥/ ٣٢٣، والنحاس في \"إعراب القرآن\" ٥/ ٢٢٤، ولم ينسباه.\nالضحاك: التخريج السابق.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ١٨٤، \"الصحاح\" للجوهري ٥/ ١٨٩٠ (جمم)، \"لسان العرب\" لابن منظور ١٢/ ١٠٤ - ١٠٥.\n(٥) ذكره الطبري في \"جامع البيان\" ٣٠/ ١٨٥، والنحاس في \"إعراب القرآن\" ٥/ ٢٢٤، والواحدي في \"الوجيز\" ٢/ ١٢٠١، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٢.","vol":"29","page":350},{"text":"ظهرها (١).\n\n<span data-type=\"title\" id=toc-6464>٢٢ </span>- ﴿وَجَاءَ رَبُّكَ﴾ قال الحسن (٢) (٣): أمره وقضاؤه.\nوقال أهل الإشارة (٤): ظهرت قدرة ربك، وقد استوت الأمور، وإن الحق لا يوصف بتحويل من مكان إلى مكان، وأنى له التحويل والتنقل، ولا مكان له ولا أوان، ولا يجري عليه وقت، ولا زمان؛ لأن في جريان الوقت على الشيء فوت الأوقات، ومن فاته شيء فهو عاجز، والحق منزه أن تحوي صفاته الطبائع، أو تحيط به الصدور ﴿وَالْمَلَكُ صَفًّا صَفًّا﴾.\n\n<span data-type=\"title\" id=toc-6465>٢٣ </span>- قوله تعالى: ﴿وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ﴾.\n_________\n(١) ذكره الواحدي في \"الوسيط\" ٤/ ٤٨٤، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٤، وابن الجوزي في \"زاد المسير\" ٩/ ١٢١.\n(٢) ذكره ابن فورك [٢١٥/ أ] والواحدي في \"الوسيط\" ٤/ ٤٨٤، والسمعاني في \"تفسير القرآن\" ٦/ ٢٢٢، ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٥.\n(٣) قلت: هذا تأويل، والصواب حمل الآية على الحقيقة وعلى مراد الله تعالى. انظر: \"مجموع فتاوى ابن تيمية\" ٥/ ٤٠٢ - ٤٠٩.\n(٤) ذكره السلمي في \"حقائق التفسير\" [٣٦٥/ ب] والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٥، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٣٣١.\nوهذِه من الألفاظ المحدثة في التفسير التي لم تنقل من القرآن أو السنة أو كلام علماء السنة، فيجب تجنبها لأنها محدثة ولأنها موهمة ولأنها ذريعة لعقائد أهل البدع الكلامية.","vol":"29","page":351},{"text":"[٣٤٧٠] أخبرنا ابن فنجويه (١)، قال: حدثنا ابن ماجه (٢)، قال: حدثنا يعقوب بن يوسف القزويني (٣)، قال: حدثنا القاسم بن الحكم (٤)، قال: حدثنا عبيد الله بن الوليد (٥)، قال: حدثنا عطية (٦)، عن أبي سعيد (٧) ﵁ قال: لما نزلت هذِه الآية: ﴿وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ﴾ تغير لون رسول الله - ﷺ - وعرف في وجهه، حتى أشتد على أصحابه ما رأوا من حاله، فانطلق بعضهم إلى علي بن أبي طالب ﵇ (٨) فقال له: يا علي، لقد حدث أمر قد رأيناه في وجه (٩)\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) أحمد بن الحسن بن يزيد بن ماجه، لم يذكر بجرح أو تعديل.\n(٣) هو يعقوب بن يوسف بن إسحاق بن إبراهيم بن يعقوب، أبو عمرو القزويني، حدث عن القاسم بن الحكم العرني، ومحمد بن سعيد بن سابق، وعنه محمد بن مخلد، ومحمد بن العباس بن نجيح البزار، وعبد الصمد بن علي، وغيرهم، قال الخطيب: كان ثقة.\nانظر: \"تاريخ بغداد\" ١٤/ ٢٨٨.\n(٤) القاسم بن الحكم بن كثير بن جندب العرني، أبو أحمد الكوفي، قاضي همذان، وثقه النسائي، وأحمد، ويحيى، وأبو خيثمة، وخلف بن سالم، وابن نمير، وقال أبو زرعة: صدوق، وقال أبو حاتم: محله الصدق، يكتب حديثه ولا يحتج به، وقال ابن حجر: صدوق فيه لين، مات سنة (٢٨٠ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١٠٩، \"تهذيب الكمال\" للمزي ٢٣/ ٣٤٢، \"تقريب التهذيب\" لابن حجر (٥٤٥٥).\n(٥) الوصافي، ضعيف.\n(٦) العوفي، صدوق يخطئ كثيرًا وكان شيعيًّا مدلسًا.\n(٧) الخدري، الصحابي المشهور.\n(٨) في (س): - ﵁ -.\n(٩) من (س).","vol":"29","page":352},{"text":"نبي الله - ﷺ - فجاء علي ﵇ (١)، فاحتضنه من خلفه، ثم قَبّل بين عاتقيه، ثم قال: يا نبي الله: بأبي أنت وأمي، ما الذي حدث اليوم؟ وما الذي غَيّرك؟ فقال: \"جاء جبريل ﵇، فأقرأني هذِه الآية: ﴿كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا (٢١) وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (٢٢) وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ﴾.\nقلت: فكيف يجاء بها؟ قال: \"يجيء بها سبعون ألف ملك (من الملائكة) (٢) يقودونها بسبعين ألف زمام، فتشرد شردة، لو تُركلت أحرقت أهل الجمع، ثم أتعرض لجهنم فتقول: ما لي ولك (٣) يا محمد، فقد حَرّم الله لحمك علي، فلا يبقى أحد إلا قال: ربِّ (٤) نفسي نفسي، وإن محمدًا يقول: رب أمتي أمتي، فيقول الله ﷿-: للملائكة: ألا ترون الناس يقولون: رب نفسي نفسي، وإن محمدًا يقول: رب أمتي أمتي\" (٥).\n_________\n(١) في (س): - ﵁ -.\n(٢) من (س).\n(٣) في (س): ومالك.\n(٤) من (س).\n(٥) الحكم على الإسناد:\nضعيف؛ فيه ابن ماجه لم يذكر بجرح أو تعديل، والقاسم بن الحكم، صدوق فيه لين.\nعبيد الله بن الوليد، ضعيف، والعوفي، يخطئ كثيرًا وكان شيعيًا مدلسًا، وقد عنعنه.\nالتخريج:\nرواه الواحدي في \"الوسيط\" ٤/ ٤٨٥ عن المصنف من طريق ابن ماجه. =","vol":"29","page":353},{"text":"وقال عبد الله بن مسعود - ﵁ - (١)، ومقاتل (٢) في هذِه الآية: تُقاد جهنم بسبعين ألف زمام، كل زمام بيد سبعين ألف ملك، لها نقيض وزفير، حتى تنصب على يسار العرش.\n﴿يَوْمَئِذٍ يَتَذَكَّرُ الْإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى﴾.\n\n<span data-type=\"title\" id=toc-6466>٢٤ </span>- ﴿يَقُولُ يَالَيْتَنِي قَدَّمْتُ﴾ في حياتي الدنيا ﴿لِحَيَاتِي﴾ في الآخرة (٣)\n_________\n= ورواه ابن مردويه كما في \"تخريج أحاديث وآثار الكشاف\" للزيلعي ٤/ ٢٠٦ عن محمد بن محمد بن مالك.\nكلاهما: ابن ماجه، ومحمد بن مالك، عن يوسف بن يعقوب القزويني، عن القاسم بن الحكم، عن عبيد الله الوصافي، عن عطية، عن أبي سعيد به.\nوذكره الزمخشري في \"الكشاف\" ٦/ ٣٧٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٥ - ٥٦، والألوسي في \"روح المعاني\" ٣٠/ ١٢٨.\n(١) أخرجه ابن أبي شيبة، وعبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٨، والطبري في \"جامع البيان\" ٣٠/ ١٨٨، والواحدي في \"الوسيط\" ٤/ ٤٨٥، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٥.\n(٢) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٢٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٥، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٢.\n(٣) قاله الضحاك: أخرجه ابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٨، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٧١، والسمعاني في \"تفسير القرآن\" ٦/ ٢٢٢، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٣.\nاستدل المعتزلة بهذِه الآية على أنّ الاختيار كان في أيديهم وقصدهم، وأنهم ما كانوا محجوزين عن الطاعات، مجبرين على المعاصي.\nوالجواب: أنّ فعلهم كان معلقًا بقصد الله تعالى فبطل قولهم.\nانظر: \"اللباب\" لابن عادل الدمشقي ٢٠/ ٣٣٢.","vol":"29","page":354},{"text":"<span data-type=\"title\" id=toc-6467>٢٥ </span>- ﴿فَيَوْمَئِذٍ لَا يُعَذِّبُ عَذَابَهُ أَحَدٌ (٢٥)﴾\n\n<span data-type=\"title\" id=toc-6468>٢٦ </span>- ﴿وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (٢٦)﴾\nقراءة العامة: بكسر الذال والثاء (١) على معنى: ولا يعذب كعذاب الله أحد في الدنيا، ولا يوثق كوثاقه أحد، وقرأ الكسائي (٢)، ويعقوب (٣): بفتح الذال والثاء على معنى: لا يُعذب أحد في الدنيا كعذاب الله يومئذ.\nقال الفراء: قيل: أنه رجل مسمى بعينه، وهو أمية بن خلف الجمحي (٤).\nيعني: لا يعذب كعذاب هذا الكافر أحد، ولا يوثق كوثاقه أحد.\nواختار أبو عبيد (٥)، وأبو حاتم (٦) هذِه القراءة.\n_________\n(١) انظر: \"السبعة\" لابن مجاهد (ص ٦٨٥)، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٨)، \"التذكرة\" لابن غلبون ٢/ ٦٢٧، \"الكشف عن وجوه القراءات\" لمكي ٢/ ٣٧٣، \"التيسير\" للداني (ص ١٨٠).\n(٢) التخريج السابق.\n(٣) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٠٨)، \"التذكرة\" لابن غلبون ٢/ ٦٢٧، \"الموضح في وجوه القراءات\" لابن أبي مريم ٣/ ١٣٧٠، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٠، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٦٠٩.\n(٤) في \"معاني القرآن\" ٣/ ٢٦٢ بنحوه، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٣، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٦.\n(٥) ذكره النحاس في \"إعراب القرآن\" ٥/ ٢٢٤، والقرطبي ٢٠/ ٥٧، والرازي في \"مفاتيح الغيب\" ٣١/ ١٧٥، والشوكاني في \"فتح القدير\" ٥/ ٥١٥.\n(٦) انظر: \"الجامع لأحكام القرآن\" ٢٠/ ٥٧، \"فتح القدير\" للشوكاني ٥/ ٥١٥.","vol":"29","page":355},{"text":"[٣٤٧١] لما أخبرنا محمد بن نعيم (١)، قال: حدثنا الحسين بن أيوب (٢)، قال: أخبرنا علي بن عبد العزيز (٣)، قال: حدثنا القاسم ابن سلام (٤)، قال: حدثنا هُشيم (٥)، وعبّاد بن عبّاد (٦)، عن خالد الحذّاء (٧)، عن أبي قلابة (٨)، عمن أقرأه النبي - ﷺ - ﴿فَيَوْمَئِذٍ لَا يُعَذِّبُ عَذَابَهُ أَحَدٌ (٢٥) وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ﴾ يعني: بنصب الذال والثاء (٩).\n_________\n(١) أبو عبد الله الحاكم، الإمام الحافظ الثقة.\n(٢) الحسين بن الحسن بن أيوب الطوسي، الإمام الحافظ الثقة الثبت.\n(٣) أبو الحسن البغوي، ثقة.\n(٤) أبو عبيد الهروي، الإمام المجتهد الثقة الفاضل.\n(٥) ابن بشير الواسطي، ثقة ثبت كثير التدليس والإرسال الخفي.\n(٦) ابن حبيب بن المهلب، ثقة ربما وهم.\n(٧) خالد بن مهران، ثقة يرسل.\n(٨) عبد الله بن زيد الجرمي، ثقة فاضل كثير الإرسال.\n(٩) [٣٤٧١] الحكم على الإسناد:\nضعيف؛ للجهالة بين أبي قلابة، ورسول الله - ﷺ -، إلا أن الحديث صح من غير هذا الطريق كما سيأتي في التخريج.\nالتخريج:\nرواه المصنف، والنحاس في \"إعراب القرآن\" ٥/ ٢٢٥ من طريق هشيم، وعباد ابن عباد، وأبو حفص الدوري في \"قراءات النبي - ﷺ -\" (ص ١٧٢) من طريق عباد، وأبو داود في كتاب الحروف والقراءات باب: (٢٨) (٣٩٩٦).\nوالمصنف من طريق شعبة، والطبري في \"جامع البيان\" ٣٠/ ١٨٩ من طريق خارجة، وأبو حفص الدوري في \"قراءات النبي - ﷺ -\" (ص ١٧٣) عن علي بن عاصم، والحاكم في \"المستدرك\" ٢/ ٢٨٠، و\"معاني القرآن\" للفراء ٣/ ٢٦٢ من طريق عبد الله بن المبارك، والواحدي في \"الوسيط\" ٤/ ٤٨٦ من طريق ابن أبي زائدة. =","vol":"29","page":356},{"text":"ويروى أن أبا عمرو رجع في آخر عمره إلى قراءة النبي - ﷺ - (١).\nومعنى الآية: لا يبلغ أحد من الخلق كبلاغ الله تعالى في العذاب والوثاق، وهو الإسار في السلاسل والأغلال (٢).\n[٣٤٧٢] أخبرنا أبو عبد الله بن فنجويه الدينوري (٣)، قال: حدثنا أبو بكر بن مالك (٤)، قال: حدثنا عبد الله بن أحمد بن حنبل (٥)، قال: حدثنا أبي (٦)، قال: حدثنا محمد بن جعفر (٧)، قال: حدثني شعبة (٨)،\n_________\n= سبعتهم: هشيم، وعباد، وشعبة، وخارجة، وعلي بن عاصم، وابن المبارك، وابن أبي زائدة، عن خالد الحذاء، عن أبي قلابة، عمن أقرأه النبي - ﷺ - فذكره. والواسطة بين أبي قلابة، ورسول الله - ﷺ - هو: مالك بن الحويرث كما أشار إلى ذلك الحاكم وجاء مصرحًا في بعض طرق الحديث عند سعيد بن منصور، وعبد بن حميد، وابن مردويه والبغوي كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٨، وأبو نعيم في \"حلية الأولياء\" ٥/ ٣٦٢.\nوهو من هذا الوجه صحيح بلا شك.\n(١) ذكره الزمخشري في \"الكشاف\" ٦/ ٣٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٧، والرازي في \"مفاتيح الغيب\" ٣١/ ١٧٥.\n(٢) ذكره الواحدي في \"الوسيط\" ٤/ ٤٨٦، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٦، والرازي في \"مفاتيح الغيب\" ٣١/ ٢٧٥.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) أحمد بن جعفر بن حمدان القطيعي، ثقة.\n(٥) ثقة.\n(٦) الإمام أحمد، ثقة حافظ فقيه حجة.\n(٧) غندر، ثقة صحيح الكتاب، إلا أن فيه غفلة.\n(٨) ابن الحجاج، ثقة حافظ متقن.","vol":"29","page":357},{"text":"عن خالد الحذاء (١)، عن أبي قلابة (٢)، عمن سمع النبي - ﷺ - يقرأ: ﴿فَيَوْمَئِذٍ لَا يُعَذِّبُ عَذَابَهُ أَحَدٌ (٢٥) وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ (٢٦)﴾ يعنى: \"يفعل به\" (٣).\n\n<span data-type=\"title\" id=toc-6469>٢٧ </span>- قوله تعالى: ﴿يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (٢٧)﴾\nإلى ما وعد الله، المصدقة بما قال (٤).\n_________\n(١) ابن مهران، ثقة يرسل.\n(٢) عبد الله بن زيد الجرمي، ثقة فاضل كثير الإرسال.\n(٣) [٣٤٧٢] الحكم على الإسناد:\nضعيف للجهالة بين أبي قلابة ورسول الله - ﷺ -.\nالتخريج:\nرواه أحمد في \"المسند\" ٥/ ٧١ (٢٠٦٩١)، ومن طريقه المصنف، عن محمد بن جعفر.\nورواه أبو داود، كتاب: الحروف والقراءات، باب: (٢٨) (٣٩٩٦)، من طريق حفص بن عمر.\nكلاهما: محمد بن جعفر، وحفص بن عمر، عن شعبة، عن خالد الحذاء، عن أبي قلابة، عمن سمع النبي - ﷺ - يقرأ فذكره.\nوالحديث ضعفه الشيخ الألباني في \"ضعيف أبي داود\" (ص ٣٢٢) (٣٩٩٦ - ٣٩٩٧).\n(٤) قاله ابن عباس، وقتادة، والحسن:\nابن عباس: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩٠، وذكره الواحدي في \"الوجيز\" ٢/ ١٢٠٢، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٣، ولم ينسباه.\nقتادة: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٧٢، والطبري في \"جامع البيان\" ٣٠/ ١٩٠، وذكره الواحدي في \"الوجيز\" ٢/ ١٢٠٢، ولم ينسبه.\nالحسن: أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٧٢، والطبري في \"جامع البيان\" ٣٠/ ١٩٠، وذكره الواحدي في \"الوجيز\" ٢/ ١٢٠٢، ولم ينسبه.","vol":"29","page":358},{"text":"قال مجاهد: المنيبة، المخبتة التي قد أيقنت أن الله تعالى ربها، وضربت لأمره جأشًا (١) (٢).\nوقال المسيب: سمعت الكلبي، وأبا روق يقولان: هي التي يبيض الله وجهها، ويعطيها كتابها بيمينها فعند ذلك تطمئن (٣).\nالحسن: المؤمنة الموقنة (٤).\nعطية: الراضية بقضاء الله (٥).\nحَيّان، عن الكلبي (٦): الآمنة من عذاب الله تعالى (٧).\n_________\n(١) قال الأزهري: ضربت لذلك جأشًا معناه: قرت يقينًا، واطمأنت كما يضرب البعير بصدره الأرض إذا برك وسكن.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٢٦٩ - ٢٧٠.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨٩ لسعيد بن منصور، والفريابي، وعبد بن حميد، وابن المنذر وابن أبي حاتم أيضًا، وأخرجه أيضًا الواحدي في \"الوسيط\" ٤/ ٤٨٦ - ٤٨٧، وذكره البغوي في \"معالم التنزيل\" ٨/ ٤٢٣.\n(٣) لم أجده.\n(٤) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢١٢ عن ابن عباس، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٧.\n(٥) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٧٢ عن مقاتل، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٣.\n(٦) في (س): الحسن، وعطية، وحيان، عن الكلبي.\n(٧) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٧٢ ولم ينسبه، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٧ عن مقاتل، والرازي في \"مفاتيح الغيب\" ٣١/ ١٧٦، ولم ينسبه.","vol":"29","page":359},{"text":"يدل عليه:\n[٣٤٧٣] ما أخبرنا عقيل بن محمد الفقيه (١)، أن أبا الفرج البغدادي القاضي (٢) أخبره عن محمد بن جرير (٣) قال: حدثنا خَلاد (٤) بن أسلم قال: أخبرنا النضر (٥) عن هارون القارئ (٦) قال: حدثني هلال (٧)، عن أبي شيخ الهنائي (٨) الهنائي قال: قرئ في قراءة أُبيّ - ﵁ -: (يا أيتها النفس الآمنة المطمئنة) (٩).\n_________\n(١) الجرجاني، لم أجده.\n(٢) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٣) أبو جعفر الطبري، الإمام العلم المجتهد، صاحب التصانيف.\n(٤) في الأصل: خالد، وما أثبته من (س)، وكتب التراجم والرجال، وهو أبو بكر الصفار، ثقة.\n(٥) النضر بن شميل، ثقة ثبت.\n(٦) هاون بن موسى الأعور العتكي، ثقة مقرئ إلا أنه رمي بالقدر.\n(٧) لم يتبين لي من هو.\n(٨) أبو شيخ الهنائي الهمداني، قيل: اسمه حيوان بن خالد، وقيل: خيوان، روى عن ابن عمر، ومعاوية، وقيل: عن أخيه عن معاوية، وعنه: مولاه عبيد، وقتادة، ويحيى بن أبي كثير، وغيرهم، وثقه ابن سعد والعجلي، وذكره ابن حبان في \"الثقات\".\nانظر: \"معرفة الثقات\" للعجلي ٢/ ٢٠٧، \"الثقات\" لابن حبان ٤/ ١٩٢، \"تهذيب الكمال\" للمزي ٣٣/ ٤١١، \"تقريب التهذيب\" لابن حجر (٨١٦٦).\n(٩) [٣٤٧٣] الحكم على الإسناد:\nرجاله ثقات، خلا شيخ المصنف وهلال، لم أجدهما.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩١، وعنه المصنف من طريق خلاد بن =","vol":"29","page":360},{"text":"[٣٤٧٤] وأخبرنا أبو محمد شيبة بن أبي أحمد الشعيبي (١)، قال: حدثني أبي (٢)، قال: حدثنا محمد بن إسحاق السراج (٣)، قال: حدثنا سَوّار بن عبد الله (٤)، قال: حدثنا المعتمر بن سليمان (٥)، عن إبراهيم ابن نافع (٦)،\n_________\n= أسلم، عن النضر، عن هارون، عن هلال، عن أبي شيخ، عن أُبيّ فذكرها. وذكرها ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٧٤)، والماوردي في \"النكت والعيون\" ٦/ ٢٧٢، والزمخشري في \"الكشاف\" ٦/ ٣٧٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٤٨٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٧. وهي قراءة شاذة.\n(١) شيبة بن محمد بن أحمد، من أهل الحديث والورع، لم يذكر بجرح أو تعديل.\n(٢) محمد بن أحمد بن شعيب بن هارون، أبو أحمد الشعيبي، المعدل (ت ٣٥٧ هـ) سمع أبا عبد الله البوشنجي، إبراهيم بن علي الذهلي، ومحمد بن إسحاق السراج وغيرهم، وعنه: ابنه شيبة، وأبو عبد الله الحاكم، كان أمين التجار والمعدلين، كان من قراء القرآن، قال الحاكم في \"التاريخ\" جمع كتابا في الزهد وفضل أبي حنيفة مجودًا بلا تخاليط مما أحدثه بعض أصحابه، انظر: \"الأنساب\" ٣/ ٤٣٥، \"تكملة الإكمال\" ٣/ ٥٢٨.\n(٣) محمد بن إسحاق بن إبراهيم، أبو العباس، إمام حافظ ثقة.\n(٤) ثقة.\n(٥) ثقة.\n(٦) في الأصل، (س): إسماعيل، وما أثبته من كتب التراجم والرجال، \"تفسير الواحدي\"، وهو إبراهيم بن نافع المخزومي، أبو إسحاق المكي، روى عن الحسن بن مسلم، وابن أبي نجيح، وكثير بن كثير، وغيرهم، وعنه: ابن المبارك، وابن مهدي، وأبو نعيم، وغيرهم، وثقه أحمد، وابن معين، والنسائي. وقال ابن حجر: ثقة حافظ.\nانظر: \"الثقات\" لابن حبان ٦/ ٥، \"تهذيب الكمال\" للمزي ٢/ ٢٢٧، \"تقريب التهذيب\" لابن حجر (٢٦٥).","vol":"29","page":361},{"text":"عن ابن أبي نجيح (١)، عن مجاهد (٢): ﴿يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (٢٧)﴾ قال: الراضية بقضاء الله، التي قد علمت أن ما أصابها لم يكن ليخطئها، وأن ما أخطأها لم يكن ليصيبها (٣).\nوقال ابن كيسان: المخلصة (٤).\nوقال ابن عطاء: العارفة بالله، التي لا تصبر عنه طرفة عين (٥).\nوقيل: المطمئنة بذكر الله، بيانه: ﴿وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ﴾ (٦).\nوقيل: هي المتوكلة على الله، الواثقة بما ضمن لها من الرزق (٧).\n_________\n(١) ثقة رمي بالقدر، وربما دلس.\n(٢) ابن جبر، ثقة إمام في التفسير وفي العلم.\n(٣) [٣٤٧٤] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الواحدي في \"الوسيط\" ٤/ ٤٨٧ من طريق محمد بن حاتم.\nكلاهما: المعتمر، ومحمد بن حاتم، عن إبراهيم بن إسماعيل المكي، عن ابن أبي نجيح، عن مجاهد به.\nوأخرج الطبري في \"جامع البيان\" ٣٠/ ١٩٠، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٨٩ لسعيد بن منصور، والفريابي، وعبد بن حميد، وابن المنذر، وابن أبي حاتم أيضًا، من طرق، عن مجاهد نحوه مختصرًا.\n(٤) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٧، وابن عادل الدمشقي في \"اللباب\" ٢٠/ ٣٣٥.\n(٥) التخريج السابق.\n(٦) ذكره البغوي في \"معالم التنزيل\" ٨/ ٤٢٣، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١٧٦، ولم ينسباه.\n(٧) لم أجده.","vol":"29","page":362},{"text":"<span data-type=\"title\" id=toc-6470>٢٨ </span>- ﴿ارْجِعِي إِلَى رَبِّكِ﴾\nاختلف العلماء في تأويل هذِه الآية، ووقت هذِه المقالة:\nفقال قوم: يقال لها ذلك عند الموت ﴿ارْجِعِي إِلَى رَبِّكِ﴾ وهو الله تعالى (١).\n[٣٤٧٥] أخبرنا الحسين بن محمد بن الحسين الدينوري (٢)، قال: حدثنا عبيد الله بن عبد الله بن أبي سمرة البغوي (٣)، قال: حدثنا محمد ابن سهل العسكري (٤)، قال: حدثنا العطاردي (٥)، قال: حدثني أبي (٦)، قال: حدثنا قيس بن الربيع (٧)،\n_________\n(١) قاله الضحاك، وأبو صالح:\nالضحاك: ذكره النحاس في \"إعراب القرآن\" ٥/ ٢٢٦، والواحدي في \"الوسيط\" ٤/ ٤٨٦، ولم ينسبه.\nأبو صالح: أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩٢، وابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٩٠، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٧٢.\n(٢) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) وثقه البرقاني وابن الفرات.\n(٤) أبو بكر البخاري، ثقة.\n(٥) أحمد بن عبد الجبار بن محمد بن عمير، ضعيف وسماعه للسيرة صحيح.\n(٦) عبد الجبار بن محمد بن عمير بن عطارد التميمي، أبو أحمد، يروي عن قيس بن الربيع، وأبي بكر النهشلي، ويروي عنه ابنه، قال العقيلي: في حديثه وهم كثير، وذكره ابن حبان في \"الثقات\"، وقال مسلمة بن قاسم: ضعيف.\nانظر: \"الضعفاء الكبير\" للعقيلي ٣/ ٩٠، \"الثقات\" لابن حبان ٨/ ٤١٨، \"ميزان الاعتدال\" ٢/ ٥٣٤، \"لسان الميزان\" لابن حجر ٣/ ٣٨٨.\n(٧) أبو محمد الأسدي الكوفي، صدوق تغير لما كبر، أدخل عليه ابنه ما ليس من حديثه فحدث به.","vol":"29","page":363},{"text":"عن إسماعيل (١)، عن أبي صالح (٢) في قوله ﷿-: ﴿ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً (٢٨)﴾ قال: هذا عند خروجها من الدنيا، فإذا كان يوم القيامة قيل: ﴿فَادْخُلِي فِي عِبَادِي (٢٩) وَادْخُلِي جَنَّتِي (٣٠)﴾ (٣).\n[٣٤٧٦] وأخبرنا ابن فنجويه (٤)، قال: حدثنا (عبيد الله) (٥) بن محمد بن شنبة، قال: حدثنا الفريابي (٦)، قال: حدثنا أحمد بن خالد (٧)، قال: حدثنا روح بن عبادة (٨)، قال: حدثنا زهير بن\n_________\n(١) أبو محمد السدي، ابن أبي كريمة، صدوق يهم ورمي بالتشيع.\n(٢) مولى أم هانئ، ضعيف يرسل.\n(٣) [٣٤٧٥] الحكم على الإسناد:\nضعيف؛ العطاردي: وأبوه ضعيفان، وإسماعيل صدوق يهم.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩١ - ١٩٢، من طريق سفيان.\nكلاهما: قيس، وسفيان، عن إسماعيل بن أبي خالد، عن أبي صالح به.\nوأجرجه أيضًا: ابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٩٠.\nوذكره البغوي في \"معالم التنزيل\" ٨/ ٤٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٨، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٣.\n(٤) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٥) في الأصل: عبد الله، وما أثبته من (س)، وهو أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٦) جعفر بن محمد بن الحسن، إمام حافظ ثبت.\n(٧) الخلال، ثقة فقيه.\n(٨) ثقة فاضل له تصانيف.","vol":"29","page":364},{"text":"محمد (١)، قال: حدثنا زيد بن أسلم (٢)، عن عبد الرحمن بن البيلماني (٣)، عن عبد الله بن عمرو بن العاص - ﵄ - قال: إذا توفى العبد المؤمن، أرسل الله تعالى إليه (٤) ملكين، وأرسل إليه بتحفة من الجنة، فيقال لها: اخرجي أيتها النفس المطمئنة، اخرجي إلى روح وريحان، ورب عنك راض غير غضبان، فتخرج كأطيب ريح مسك وجده أحد في أنفه قط، والملائكة على أرجاء السماء فيقولون: قد جاء من الأرض روح طيبة، ونسمة طيبة، فلا تمر بباب إلا فتح له، ولا بملك إلا صلى عليه حتى يؤتى به الرحمن، ثم تسجد الملائكة، ثم يقولون: ربنا هذا عبدك فلان توفيته، كان يعبدك لا يشرك بك شيئًا، فيقول مروه فليسجد فتسجد النسمة، ثم يُدعى ميكائيل ﵇ فيقول: اذهب بهذِه فاجعلها مع أنفس المؤمنين حتى أسألك عنها يوم القيامة، ثم يؤمر فيوسع عليه قبره سبعين ذراعًا عرضه، وسبعين ذراعًا طوله، وينبذ له فيه الريحان، وإن كان معه شيء من القرآن كفاه نوره، وإن لم يكن معه، جُعل له نورًا مثل الشمس في قبره، ويكون مثله كمثل العروس لا يوقظه إلا أحب أهله إليه، فيقوم من نومته كأنه لم يشبع منها، وإذا توفي الله ﷻ (٥) الكافر، أرسل الله تعالى ملكين، وأرسل قطعة من بجاد\n_________\n(١) أبو المنذر التميمي، ثقة إلا أن رواية أهل الشام عنه غير مستقيمة، فضعف بسببها.\n(٢) القرشي العدوي، ثقة عالم، وكان يرسل.\n(٣) وهو مولى عمر بن الخطاب، ضعيف.\n(٤) من (س).\n(٥) من (س).","vol":"29","page":365},{"text":"أنتن وأخشن من كل خشن، فيقال له (١): أيتها النفس الخبيثة: أُخرجي إلى جهنم وعذاب أليم، ورب عليك غضبان (٢).\n[٣٤٧٧] وأخبرنا ابن فنجويه (٣)، قال: حدثنا ابن حمدان (٤)، قال: حدثنا المسوحي (٥)، قال: حدثنا محمد (٦) بن العلاء الحنفي، قال: حدثنا ابن يمان (٧)، عن أشعث (٨)، عن جعفر (٩)،\n_________\n(١) من (س).\n(٢) [٣٤٧٦] الحكم على الإسناد:\nضعيف، فيه ابن البيلماني، ضعيف وزهير متكلم فيه لرواية أهل الشام عنه الغير مستقيمة، وابن شنبة لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه عبد الرزاق في \"المصنف\" ٣/ ٥٦٤ - ٥٦٧ (٦٧٠٢)، وهناد بن السري في \"الزهد\" ١/ ٢٠٥، وعبد بن حميد في \"تفسيره\"، والطبراني في \"المعجم الكبير\" بسند رجاله ثقات كما في \"شرح الصدور في حال الموتى والقبور\" (ص ٨٨).\nقال الهيثمي في \"مجمع الزوائد\" ٢/ ٣٣٠ - ٣٣١: رواه الطبراني في \"المعجم الكبير\" ورجاله ثقات.\nوذكره الواحدي في \"الوسيط\" ٤/ ٤٨٧، والبغوي في \"معالم التنزيل\" ٨/ ٤٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٨.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) أحمد بن جعفر القطيعي، ثقة.\n(٥) محمد بن إسحاق، صدوق.\n(٦) في الأصل: عمران، وفي (س): عمرو، وما أثبته من كتب التراجم والرجال، وهو أبو كريب الكوفي، ثقة حافظ.\n(٧) يحيى بن يمان الكوفي، صدوق عابد يخطئ كثيرًا وقد تغير.\n(٨) ابن إسحاق القمي، صدوق.\n(٩) ابن أبي المغيرة الخزاعي القمي، صدوق يهم.","vol":"29","page":366},{"text":"عن سعيد (١) قال: قرأ رجل عند النبي - ﷺ -: ﴿يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (٢٧)﴾ قال أبو بكر الصديق - ﵁ -: ما أحسن هذا! ! فقال النبي - ﷺ -: \"أما إن الملك سيقولوها لك\" (٢).\n[٣٤٧٨] وأخبرنا ابن فنجويه (٣)، قال: حدثنا أحمد بن محمد بن يعقوب القصري (٤) بها، قال: أخبرنا إسماعيل بن محمد بن إسماعيل (٥) ببغداد، قال: حدثنا الحسن بن عرفة (٦)، قال: حدثنا\n_________\n(١) في الأصل: سعد، وما أثبته من (س)، وهو ابن جبير، ثقة ثبت فقيه.\n(٢) [٣٤٧٧] الحكم على الإسناد:\nضعيف، مرسل؛ سعيد بن جبير: تابعي لم يلق رسول الله - ﷺ -، وجعفر بن أبي المغيرة: صدوق يهم، ويحيى بن يمان: صدوق يخطئ كثيرًا.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ١٩١، وابن أبي حاتم كما عند ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٥٠ - ٣٥١، وعنه الواحدي في \"الوسيط\" ٤/ ٤٨٧ من طريق ابن يمان.\nورواه ابن أبي حاتم كما عند ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣٥١ من طريق عبد الله الدشتكي.\nكلاهما: ابن يمان، والدشتكي، عن أشعث بن إسحاق، عن جعفر بن أبي المغيرة، عن سعيد به.\nقال الحافظ ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣٥١: وهذا مرسل حسن.\nورواه عبد بن حميد، وأبو نعيم في \"حلية الأولياء\"، وابن مردويه، كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٨.\n(٣) ثقة صدوق كثير الرواية للمناكير.\n(٤) أبو الحسن الجرجاني، لم يذكر بجرح أو تعديل.\n(٥) أبو علي البغدادي الصفار، ثقة.\n(٦) ابن يزيد العبدي، صدوق.","vol":"29","page":367},{"text":"مروان بن شجاع الجزري (١).\n[٣٤٧٩] وأخبرنا ابن فنجويه (٢)، قال: حدثنا (عبيد الله بن محمَّد ابن شنبة) (٣)، قال: حدثنا محمَّد بن عليّ بن سالم (٤)، قال: حدثنا أَحْمد بن منيع (٥)، قال: حدثنا مروان (٦)، عن (٧) سالم الأفطس (٨)، عن سعيد بن جبير (٩) قال: مات ابن عباس - ﵄ - بالطائف، فجاء طائر لم يُر على خلقه (١٠)، فدخل نعشه، ثم لم يُر خارجًا منه، فلما دفن تليت هذِه الآية على شفير القبر، فلم يُدر من تلاها: ﴿يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (٢٧) ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً (٢٨) فَادْخُلِي فِي عِبَادِي (٢٩) وَادْخُلِي جَنَّتِي (٣٠)﴾ (١١).\n_________\n(١) صدوق له أوهام.\n(٢) ثقة صدوق كثير الرواية للمناكير.\n(٣) في الأصل: عبد الله بن محمَّد بن شيبة، وما أثبته من (س)، وهو أبو أَحْمد القاضي، لم يذكر بجرح أو تعديل.\n(٤) ابن علك الهمداني، لم يذكر بجرح أو تعديل.\n(٥) أبو جعفر البَغَوِيّ الأصم، ثقة حافظ.\n(٦) صدوق له أوهام.\n(٧) في الأصل: بن، وما أثبته من (س).\n(٨) ابن عجلان الأفطس، ثقة رمي بالإرجاء.\n(٩) ثقة ثبت فقيه.\n(١٠) في (س): خلقته.\n(١١) [٣٤٧٨، ٣٤٧٩] الحكم على الإسناد:\nضعيف، رواه المصنف من طريقين، ومداره على مروان، صدوق له أوهام، وفيه أَيضًا من لم أجد فيه جرحًا ولا تعديلًا. =","vol":"29","page":368},{"text":"وقال آخرون: إنما يقال ذلك عند البعث: ﴿ارْجِعِي إِلَى رَبِّكِ﴾، أي: صاحبك وجسدك، فيأمر الله تعالى الأرواح أن ترجع إِلَى الأجساد.\nوإلى هذا القول ذهب عكرمة (١)، وعطاء (٢)، والضَّحَاك (٣) وهي رواية العوفي، عن ابن عباس - ﵄ - (٤) (٥).\n_________\n= التخريج:\nأخرجه ابن أبي حاتم كما عند ابن كثير في \"تفسير القرآن العظيم\" ٤/ ٣٥١ من طريق الحسن بن عرفة. والواحدي في \"الوسيط\" ٤/ ٤٨٧ من طريق أَحْمد بن منيع، ورواها الطبراني في \"المعجم الكبير\" ١٠/ ٢٣٦ (١٠٥٨١) من طريق أَحْمد بن حنبل.\nثلاثتهم: الحسن بن عرفة، وابن منيع، وابن حنبل، عن مروان به.\nقال الهيثمي في \"مجمع الزوائد\" ٩/ ٢٨٨: رجاله رجال الصحيح.\nوانظر: \"الاستيعاب\" لابن عبد البر ٣/ ٧٠، \"أسد الغابة\" لابن الأثير ٣/ ٢٩٩، \"الإصابة\" لابن حجر ٤/ ١٣٠.\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩١، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٤٢٤، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٣.\n(٢) ذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٤٢٤، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٣.\n(٣) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٥٩٠، والطبري في \"جامع البيان\" ٣٠/ ١٩١، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٤٢٤، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٣.\n(٤) أخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩١، وذكره الماوردي في \"النكت والعيون\" ٦/ ٢٧٢.\n(٥) قال الطبري في \"جامع البيان\" ٣٠/ ١٩٢ مرجحًا: وأولى القولين في ذلك بالصواب: القول الذي ذكرناه عن ابن عباس والضَّحَاك، أن ذلك إنما يقال لهم عند رد الأرواح في الأجساد يوم البعث لدلالة قوله: ﴿فَادْخُلِي فِي عِبَادِي (٢٩) وَادْخُلِي جَنَّتِي﴾.","vol":"29","page":369},{"text":"ودليل هذا التأويل:\n[٣٤٨٠] ما أخبرنا محمَّد بن نعيم (١)، قال: أخبرنا الحسين بن أَيُّوب (٢)، قال: أخبرنا علي بن عبد العزيز (٣)، قال: حدثنا القاسم ابن سلام (٤)، قال: حدثنا حجاج (٥)، عن هارون (٦)، عن أَبان بن أبي عياش (٧)، عن سليمان بن قتة (٨)، عن ابن عباس - ﵄ - أنَّه قرأ: (فادخلي في عبدي) على التوحيد (٩).\n_________\n(١) أبو عبد الله الحاكم، الإِمام الحافظ الثقة.\n(٢) الحسين بن الحسن بن أَيُّوب الطوسي، الإِمام الحافظ الثقة الثبت.\n(٣) أبو الحسن البَغَوِيّ، ثقة.\n(٤) أبو عبيد الهروي، الإِمام المجتهد الثقة الفاضل.\n(٥) حجاج بن محمَّد المصيصي، ثقة ثبت، لكنه اختلط في آخر عمره لما قدم بغداد قبل موته.\n(٦) ابن موسى الأَزدِيّ، ثقة مقرئ إلَّا أنَّه رمي بالقدر.\n(٧) متروك.\n(٨) وثقه ابن معين.\n(٩) [٣٤٨٠] الحكم على الإسناد:\nضعيف جدًّا، فيه أَبان بن أبي عياش، متروك.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩٢ عن أَحْمد بن يوسف.\nكلاهما: على، وأَحمد، عن القاسم بن سلام، عن حجاج، عن هارون، عن أَبان بن أبي عياش، عن سليمان بن قتة، عن ابن عباس أنَّه قرأها فذكره ...\nوذكر القراءة: ابن خالويه في \"مختصر في شواذ القرآن\" (ص ١٧٤)، وابن جني في \"المحتسب\" ٢٠/ ٣٦٠، والنحاس في \"إعراب القرآن\" ٥/ ٢٢٦، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٨، والدمياطي في \"إتحاف فضلاء البشر\" ٢/ ٦٠٩، وهي قراءة غير متواترة.","vol":"29","page":370},{"text":"وقال الحسن: معناه: ارجعي إِلَى ثواب ربك وكرامته (١).\nوقال ابن كيسان: ﴿ارْجِعِي إِلَى رَبِّكِ﴾: إِلَى أمثالك من عباد ربك الصالحين (٢).\nوقال بعض أهل الإشارة: ﴿يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ﴾ إِلَى الدنيا (٣).\n﴿ارْجِعِي﴾ إِلَى الله بتركها، والرجوع إِلَى الله تعالى: هو سلوك سبيل الآخرة.\n﴿رَاضِيَةً﴾ عن الله بما أُعد لها، ﴿مَرْضِيَّةً﴾ رضي عنها ربها.\n\n<span data-type=\"title\" id=toc-6471>٢٩ </span>- ﴿فَادْخُلِي فِي عِبَادِي (٢٩)﴾ قال بعضهم: يعني: مع عبادي.\n\n<span data-type=\"title\" id=toc-6472>٣٠ </span>- ﴿وَادْخُلِي جَنَّتِي (٣٠)﴾\n(في) بمعنى (مع)، وفي الآية تقديم وتأخير، وإليه ذهب مقاتل، والقرظي، وأبو عبيدة، نظيره قوله -﷿-: ﴿وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ﴾ (٤). يعني: مع الأنبياء ﵈ في الجنة.\nوقال الأخفش: أي: في حزبي (٥).\n_________\n(١) ذكر البَغَوِيّ في \"معالم التنزيل\" ٨/ ٤٢٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٨، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٤، والرازي في \"مفاتيح الغيب\" ٣١/ ١٧٨، ولم ينسبه.\n(٢) لم أجده.\n(٣) ذكره القشيري في \"لطائف الإشارات\" (ص ٧٢٨) بنحوه، والنيسابوري في \"معاني القرآن\" ٢/ ٣١٨ ولم ينسباه.\n(٤) النمل: ١٩.\n(٥) لم أجده في \"معاني القرآن\"، وذكره الطبري في \"جامع البيان\" ٣٠/ ١٩٢، ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٩.","vol":"29","page":371},{"text":"وقيل: هو أمر الأرواح بعودها إِلَى أجسادها، والله أعلم.\n[٣٤٨١] أخبرنا ابن فنجويه (١)، قال: حدثنا موسى بن محمَّد (٢)، قال: حدثنا الحسن بن علوية (٣)، قال: حدثنا إسماعيل بن عيسى (٤)، قال: حدثنا المسيّب (٥)، قال: حدثنا إبراهيم (٦)، عن صالح بن حيان (٧)، عن ابن بُريدة (٨) في هذِه الآية: ﴿يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ (٢٧)﴾ قال: نفس حمزة بن عبد المطَّلب - ﵁ -، نزلت فيه حين استشهد يوم أحد، ثم لم تزل نفسه عند رب العالمين في أجواف (٩) طير خضر، مكرمة مشرفة على من عنده، حتَّى يردها الله ﷿ إِلَى حمزة - ﵁ -، في دعة وسكون، وكرامة (١٠).\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) ابن عليّ، لم أجده.\n(٣) الحسن بن عليّ بن محمَّد، ثقة.\n(٤) العطار، ضعفه الأَزدِيّ وصححه غيره.\n(٥) ابن شريك التَّمِيمِيّ، متروك.\n(٦) ابن الزبرقان، قال أبو حاتم: محله الصدق يكتب حديثه، ولا يحتج به.\n(٧) القُرشيّ، ضعيف.\n(٨) عبد الله بن بريدة، ثقة.\n(٩) أجواف: جوف كل شيء: داخله.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٥٣.\n(١٠) [٣٤٨١] الحكم على الإسناد:\nضعيف جدًّا؛ فيه المسيّب متروك، وصالح، ضعيف، موسى بن محمَّد، لم أجده. =","vol":"29","page":372},{"text":"وقيل: نزلت في خُبيب بن عدي - ﵁ - الذي صلبه أهل مكة، وجعلوا وجهه إِلَى المدينة، فقال: اللهم إن كان لي عندك خير فحول وجهي نحو قبلتك، فحول الله ﷾ وجهه نحو القبلة، من غير أن يحوّله أحد، فلم يستطع أحد أن يحوّله (١).\nوحكمها عام لجميع المُؤْمنين المطمئنين (٢).\n* * *\n_________\n= التخريج:\nأخرجه ابن المنذر، وابن أبي حاتم كما في \"الدر المنثور\" للسيوطي ٦/ ٥٨٩ عن بريدة الأسلمي.\nوالقول ذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٢٣، والماوردي في \"النكت والعيون\" ٦/ ٢٧٣ عن بريدة، والزمخشري في \"الكشاف\" ٦/ ٣٧٤ ولم ينسبه، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٨ قال: وروى عبد الله بن بريدة، عن أَبيه فذكره، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٣ عن بريدة.\n(١) قاله مقاتل في \"تفسيره\" (ص ٦٩٢)، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٢٤، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٣، ولم يذكر القصة، والقرطبي في \"الجامع لأحكام القرآن\" ٣٠/ ٥٨، والرازي في \"مفاتيح الغيب\" ٣١/ ١٧٨.\n(٢) قاله عكرمة، والفراء:\nعكرمة: ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٧٣، والزمخشري في \"الكشاف\" ٦/ ٣٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٩، ولم ينسباه، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٣.\nالفراء: ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٧٣، والزمخشري في \"الكشاف\" ٦/ ٣٧٤، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٥٩.","vol":"29","page":373},{"text":"<span data-type=\"title\" id=toc-6473>٩٠ - سُورَة البلد</span>","vol":"29","page":375},{"text":"سورة البلد\nمكية (١) وهي ثلاثمائة وعشرون حرفًا، واثنتان وثمانون كلمة، وعشرون آية (٢).\n[٣٤٨٢] أخبرنا ناقل بن راقم بن أَحْمد بن عبد الجبار (٣)، أنا محمَّد (٤) بن عبد الله بن أَحْمد بن محمَّد الصفار (٥)، نا عمرو بن محمَّد (٦)، نا أسباط بن اليسع (٧)، نا يحيى بن عبد الله السُّلَمِي (٨)، نا أبو عصمة نوح بن أبي مريم (٩)، عن علي بن زيد (١٠)، عن زر بن\n_________\n(١) أخرج ابن الضُّرَيس في \"فضائل القرآن\" (ص ٣٢)، وَالنحَّاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٣ عن ابن عباس - ﵄ - قال: نزلت سورة ﴿لَا أُقْسِمُ بِهَذَا الْبَلَدِ (١)﴾ بمكة.\nوأخرج ابن مردويه عن ابن الزُّبير مثله كما في \"الدر المنثور\" للسيوطي ٦/ ٥٩١، وهو قول جمهور المفسرين كما في \"جامع البيان\" للطبري ٣٠/ ١٩٣، وقيل: إنها مدنية. \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٣.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٧٤) وفيه: وحروفها ثلاثمائة وواحد وثلاثون حرفًا. \"لباب التأويل\" للخازن ٤/ ٤٢٩.\n(٣) لم أجده.\n(٤) في (ب): أَحْمد وهو خطأ، والصواب محمَّد.\n(٥) الشيخ الإِمام المحدث القدوة.\n(٦) الكرباسي، لم أجده.\n(٧) ابن أنس بن معمر الذُّهليّ، مقبول.\n(٨) البلخي، ثقةٌ.\n(٩) كذبوه في الحديث، وقال ابن المبارك: كان يضع.\n(١٠) ابن جُدعان، ضعيف.","vol":"29","page":377},{"text":"حُبيش (١)، عن أُبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة لا أقسم بهذا البلد أعطاه الله الأمن من غضبه يوم القيامة\" (٢).\n* * *\n_________\n(١) ثقة جليل.\n(٢) [٣٤٨٢] الحكم على الإسناد:\nموضوع، فيه ابن أبي مريم، كذاب، وابن جدعان ضعيف، وفيه من لم أجده.\nالتخريج:\nتقدم تخريجه وبيانه.","vol":"29","page":378},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6474>١ </span>- قوله ﷿: ﴿لَا أُقْسِمُ بِهَذَا الْبَلَدِ (١)﴾ (١)\n(يعني: أقسم بهذا البلد مكة) <span data-type=\"title\" id=toc-6475>(٢) </span>(٣).\n\n٢ - ﴿وَأَنْتَ﴾ يَا محمَّد - ﷺ - ﴿حِلٌّ﴾ حلال (٤) ﴿بِهَذَا الْبَلَدِ﴾\nتصنع فيه ما تريد من القتل والأسر. وذلك أن الله تعالى أحلَّ لنبيه - ﷺ - مكة يوم الفتح (٥) حتَّى قَاتَلَ وقَتَل، وأحلّ ما شاء، وحرّم ما شاء، فقتل ابن خَطَل وهو متعلق بأستار الكعبة (٦)، ومَقيس بن صبابة (٧)\n_________\n(١) في معنى لا أقسم ثلاثة أقوال: الأول: أن تكون صلة. الثاني: أن تكون بمعنى ألا. الثالث: أن (لا) رد لكلامهم ثم ابتدأ أقسم بهذا البلد.\nانظر: \"إعراب القرآن\" للنحاس ٥/ ٢٢٧.\n(٢) في (ج): أي أقسم بهذا البلد يعني: مكة.\n(٣) ذكر العيني في \"عمدة القاري\" ١٦/ ١٥٤ عن الواسطيّ أنَّه قال: المراد بذلك المدينة، ورد عليه بأن السورة مكية.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ١٩٤، \"معالم التنزيل\" للبغوي ٨/ ٤٢٩، \"إيجاز البيان\" للنيسابوري ٢/ ٣١٩.\n(٥) سيأتي تخريجه.\n(٦) رواه البخاري في كتاب الحج، باب: دخول الحرم ومكة بغير إحرام (١٨٤٦).\nورواه أَيضًا في كتاب الجهاد، باب: قتل الأسير وقتل الصبر (٣٠٤٤).\nورواه مسلم في كتاب الحج، باب: جواز دخول مكة بغير إحرام (١٣٥٧) كلاهما من حديث أنس بن مالك - ﵁ -.\nوانظر سبب الأمر بقتله، وكذا الاختلاف في اسمه، والجمع بين الأقوال في \"فتح الباري\" لابن حجر ٤/ ٦٠ - ٦١، وسيذكر المصنف سبب قتله في تفسير سورة النصر.\n(٧) رواه النَّسائيّ في كتاب تحريم الدم، باب: الحكم على المرتد ٧/ ١٠٥. =","vol":"29","page":379},{"text":"وغيرهما (١) ثم قال: \"من دخل دار أبي سفيان فهو آمن\" (٢)، فأحلَّ دم ابن خطل وأصحابه (٣)، وحرم دار أبي سفيان (٤)، ثم قال - ﷺ -: \"إن الله حرَّمَ مكة يوم خلق السموات والأرض، فهي حرام إِلَى أن تقوم\n_________\n= وأبو داود في كتاب الجهاد، باب: قتل الأسير ولا يعرض عليه الإِسلام (٢٦٨٣) مختصرًا، وفي إسناديهما إسماعيل بن عبد الرحمن السدي، صدوق يهم، ورُمي بالتشيع.\nوأسباط بن نصر الهمْداني، صدوق كثير الخطأ، يُغرب. كلهم من حديث سعد بن أبي وقاص - ﵁ -.\nوله شاهد من حديث أنس بن مالك عند أبي داود، في كتاب الجنائز، باب: أين يقوم الإِمام من الميت إذا صلى عليه (٣١٩٤).\nفالحديث بمجموع طرقه صحيح لغيره، كما ذكر ذلك الألباني في \"سلسلة الأحاديث الصحيحة\" ٤/ ٣٠٠، وقد صححه الحاكم في \"المستدرك\" ٢/ ٦٢، ووافقه الذهبي.\nوسيأتي سبب الأمر بقلته ومن قتله، في تفسير سورة النصر.\nوانظر: \"فتح الباري\" لابن حجر ٨/ ١١.\n(١) وعددهم تسعة من الرجال، وست أو ثمان من النساء، وذلك للاختلاف في القينتين.\nوانظر: \"فتح الباري\" لابن حجر ٨/ ١١، حيث ذكر أسماءهم ومصادره في ذلك، والاختلاف بينها، وسبب إهدار دم كل فرد منهم، ومن قُتِل، ومن عُفِي عنه، وسيذكر المصنف شيئًا من ذلك في تفسير سورة النصر.\n(٢) رواه مسلم في كتاب الجهاد والسير، باب: فتح مكة (١٧٨٠) من حديث أبي هريرة - ﵁ -.\n(٣) تقدم تخريجه.\n(٤) قال ابن حجر في \"الكاف الشاف\" ٤/ ٧٥٤: المراد به ما تقدم من قوله: \"من دخل دار أبي سفيان فهو آمن\".","vol":"29","page":380},{"text":"الساعة، لم تحل لأحد قبلي ولا تحل لأحد بعدي، ولم تحل لي إلَّا ساعة من نهار، فلا يعضد شجرها، ولا يختلى خلاها، ولا يُنفَّر صيدها، ولا تحل لقطتها إلَّا لمنشد (١) \". فقال العباس - ﵁ -: يَا رسول الله إلَّا الإذخر (٢) لبيوتنا <span data-type=\"title\" id=toc-6476>(٣) </span>وقبرونا، فقال رسول الله - ﷺ -: \"إلَّا الإذخر\" (٤).\nوقال شرحبيل بن سعد: معنى قوله: ﴿وَأَنْتَ حِلٌّ بِهَذَا الْبَلَدِ (٢)﴾ قال: يحرمون أن يقتلوا بها صيدًا، ويعضدوا بها شجرة، ويستحلون إخراجك وقتلك (٥).\n\n٣ - قوله -﷿-: ﴿وَوَالِدٍ وَمَا وَلَدَ (٣)﴾\n_________\n(١) في (ج): لمنشدها.\n(٢) الإذخر بكسر الهمزة: حشيشة طيبة الرائحة، يسقف بها البيوت فوق الخشب، وهمزتها زائدة.\nانظر: \"غريب ما في الصحيحين\" للحميدي (ص ١٥١)، \"لسان العرب\" لابن منظور ٤/ ٣٠٣.\n(٣) في (ج): فإنَّه لبيوتنا لبيوتنا.\n(٤) رواه البخاري في كتاب الحج، باب: فضل الحرم (١٥٨٧) مختصرًا، وفي باب: لا ينفر صيد الحرم، مستوفًى (١٨٣٣).\nورواه مسلم في كتاب الحج، باب: تحريم مكة وصيدها، وخلاها، وشجرها، ولقطتها، إلَّا لمنشد على الدوام (١٣٥٣).\nكلاهما من حديث ابن عباس - ﵄ -.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٢٩، وعن الثعلبي نقله ابن عطية في \"المحرر الوجيز\" ٥/ ٤٨٣، والسيوطي في \"الدر المنثور\" ٦/ ٥٩٣، وعزاه إِلَى سعيد بن منصور وابن المنذر.","vol":"29","page":381},{"text":"قال عكرمة، وسعيد بن جبير: الوالد الذي يولد له، وما ولد: العاقر الذي لا ولد له (١)، ورويناه (٢) عن ابن عباس، - ﵄ - وعلى هذا القول تكون ما: نافية وهو بعيد لا يصح إلَّا بإضمار (٣) (٤).\nقال (٥) عطية عنه (٦) الوالد وولده (٧).\nمجاهد، وقتادة، والضَّحَاك، وأبو صالح: ﴿وَوَالِدٍ﴾: آدَمَ ﴿وَمَا وَلَدَ﴾: ولده (٨).\n_________\n(١) قول ابن عباس وعكرمة انظره في \"جامع البيان\" للطبري ٣٠/ ١٩٥، وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٩٣ إِلَى ابن أبي حاتم.\nوقول سعيد بن جبير انظره في \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٦١ - ٦٢.\n(٢) في (ج): ومثله.\n(٣) في (ج): بالإضمار.\n(٤) معناه كما قال القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٦٢: لا يصح إلَّا بإضمار الموصول، أي: ووالد والذي ما ولد، وذلك لا يجوز عند البصريين.\n(٥) من (ج).\n(٦) أي: عن ابن عباس.\n(٧) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٦٢، وهو اختيار الطبري في \"جامع البيان\" ٣٠/ ١٩٥.\n(٨) انظر: \"جامع البيان\" للطبري ٣٠/ ١٩٥ - ١٩٦، \"الدر المنثور\" للسيوطي ٦/ ٥٩٣، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥٤ وقال: وهذا الذي ذهب إليه مجاهد وأصحابه، حسن قوي؛ لأنه تعالى لمَّا أقسم بأم القرى، وهي المساكن، أقسم بعده بالساكن، وهو آدَمَ أبو البشر وولده.\nوقال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٢٥): وعلى هذا فقد تضمن القسم أصل المكان، وأصل السكان، فمرجع البلاد إِلَى مكة، ومرجع العباد إِلَى آدَمَ.","vol":"29","page":382},{"text":"[٣<span data-type=\"title\" id=toc-6477>٤</span>٨٣] أخبرنا ابن فنجويه (١)، نا ماهان بن عليّ (٢)، نا عبد الله ابن الوليد العكبري (٣)، نا محمَّد بن موسى الحرشي (٤)، نا جعفر بن سليمان (٥) قال: سمعت أَبا عمران الجوني (٦) قرأ: ﴿وَوَالِدٍ وَمَا وَلَدَ (٣)﴾ قال: إبراهيم وما ولد (٧).\n\n٤ - ﴿لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي كَبَدٍ (٤)﴾ (٨)\nأي: نصب (٩)، عن الوالبي عن ابن عباس - ﵄ -.\n_________\n(١) صدوق، ثقة كثير الرواية للمناكير.\n(٢) لم أجده.\n(٣) عبد الله بن الوليد أبو محمَّد العكبري، قال الخَطيب: كان ثقة، وقال محمَّد بن مخلد الدُّوريّ: كان من عباد الله الصالحين، مات سنة (٣٠١ هـ). انظر \"تاريخ بغداد\" ١٠/ ١٨٢.\n(٤) أبو عبد الله البَصْرِيّ، لين.\n(٥) أبو سليمان الضُّبَعي، صدوقٌ، زاهدٌ، لكنه كان يتشيع.\n(٦) عبد الملك بن حبيب، ئقةٌ.\n(٧) [٣٤٨٣] الحكم على الإسناد:\nضعيفٌ، فيه محمَّد الحرشي ليّن، وفيه من لم أجده.\nالتخريج:\nأخرجه الطبري في تفسيره، \"جامع البيان\" ٣٠/ ١٩٦، قال: حَدَّثني محمَّد بن موسى الحرشي به، وعزاه السيوطي إِلَى ابن أبي حاتم في \"الدر المنثور\" ٦/ ٥٩٣. وانظر: \"البرهان في تفسير القرآن\" للحوفي ٢٨/ ٦ أمخطوط.\n(٨) هذِه الآية هي جواب القسم، كما قال قتادة في \"جامع البيان\" للطبري ٣٠/ ١٩٦، \"البرهان في تفسير القرآن\" للحوفي ٢٨/ ٦/ أ.\n(٩) انظر: \"جامع البيان\" للطبري ٣٠/ ١٩٦، \"معالم التنزيل\" للبغوي ٨/ ٤٣٠.","vol":"29","page":383},{"text":"الحسن: يكابد مصائب الدنيا، وشدائد الآخرة (١)، قتادة: في مشقة، فلا تلقاه أبدًا إلَّا يكابد أمر الدنيا والآخرة (٢)، سعيد بن جبير: في شدة (٣)، وعن الحسن أَيضًا: يكابد الشكر على السراء، والصبر على الضراء، فلا يخلو منهما (٤).\nعطاء (٥) عن ابن عباس - ﵄ - في شدة خلق، حمله وولادته،\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، \"الدر المنثور\" للسيوطي ٦/ ٥٩٤ وعزاه لابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥٥، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩٧ عن سعيد بن أبي الحسن أخي الحسن البَصْرِيّ.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩٦، وعبد الرزاق في \"تفسير القرآن\" ٢/ ٢٧٣ باختلاف يسير.\nوانظر: \"الدر المنثور\" للسيوطي ٦/ ٥٩٣.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ١٩٧، من رواية سعيد بن جبير عن ابن عباس، ومن قول مجاهد وعكرمة.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٩/ ١٢٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٦٢.\n(٥) لم يميزه هنا، وهو كذلك بدون تمييز عند الطبري \"جامع البيان\" ٣٠/ ١٩٧، وعند الحاكم في \"المستدرك\" ٢/ ٥٧٠، وهو إما عطاء بن أبي رباح، أو عطاء الخُرَاسَانِيّ، والذي يظهر لي أنَّه عطاء بن أبي رباح، والدليل على ذلك ما يلي:\n١ - أن الطبري رواه من طريق ابن جريج عن عطاء عن ابن عباس، وقد صرح الثعلبي به في مقدمة \"تفسيره\" عند ذكره لأسانيده إِلَى تفسير ابن عباس، فساق بسنده من طريق ابن جريج عن عطاء بن أبي رباح، عن ابن عباس، ولم يرو من طريق ابن جريج عن عطاء الخُرَاسَانِيّ.\n٢ - عطاء الخُرَاسَانِيّ لم يدرك ابن عباس، كما صرح بذلك أبو داود والدارقطني. انظر: \"تهذيب الكمال\" للمزي ٢٠/ ١١٠. =","vol":"29","page":384},{"text":"ورضاعه، وفصاله، ومعاشه، وحياته، وموته (١).\nعمرو بن دينار عنه: نبات أسنانه (٢)، يمان: لم يخلق الله تعالى خلقًا يكابد ما يكابد ابن آدَمَ، وهو مع ذلك أضعف الخلق (٣).\nوعن سعيد بن جبير أَيضًا في ضيق معيشة (٤)، ابن كيسان:\n_________\n= وابن جريج لم يسمع التفسير من عطاء الخُرَاسَانِيّ، إنما أخذ الكتاب من ابنه، ونظر فيه.\nانظر: \"تهذيب الكمال\" للمزي ٢٠/ ١١٥.\nوهذا الأثر قد صححه الحاكم في \"المستدرك\" ٢/ ٥٧٠، ووافقه الذهبي.\nومن المستبعد أن يصححوه، مع هذِه العلة، إلَّا أنَّهم رأو أنَّه عطاء بن أبي رباح، كما اعتذر بذلك ابن حجر عن البخاري عندما أخرج بهذا السند أثرين عن ابن عباس في كتاب التفسير باب ﴿لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ﴾ (٤٩٢٠)، وفي كتاب الطلاق (٥٢٨٦).\nانظر: \"هدي الساري\" لابن حجر (ص ٢٧٥ - ٢٧٦).\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، \"جامع البيان\" للطبري ٣٠/ ١٩٧، بنحوه.\nوأخرجه الحاكم في \"المستدرك\" ٢/ ٥٧٠، وقال: حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي، وأخرجه أَيضًا القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٦٢.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، وفيه عند بدلًا من عنه، فيكون من قول عمرو لا من روايته عن ابن عباس، والصواب ما في الثعلبي، وعند الحاكم في \"المستدرك\" ٢/ ٥٧٠ من رواية عطاء عن ابن عباس، ضمن الرواية المتقدمة.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٦٢.\n(٤) في (ب): معيشته، والمثبت من نسخة (ج) و\"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥٤.","vol":"29","page":385},{"text":"المكابدة مقاساة الأمر، وركوب معظمه (١)، وأصل الكبد الشدة، وهو من الكبِد (٢).\nقال لبيد:\nيَا (٣) عينُ هلاّ بكيتِ أربدا ... إذا قمنا وقام الخُصُوم في كبَد (٤)\nوقال مجاهد، وإبراهيم، وعكرمة، وعبد الله بن شداد، وعطية، والضَّحَاك، وأبو صالح ﵏: يعني منتصبًا قائمًا، معتدل\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٦٢.\n(٢) قال ابن فارس في \"معجم مقاييس اللغة\" ٥/ ١٥٣: الكاف والباء والدال أصل صحيح، يدل على شدة في شيء وقوة، من ذلك الكبد، وهي المشقة يقال: لقي فلان من هذا الأمر كبدًا أي مشقة.\nوانظر: \"تهذيب اللغة\" للأزهري ١٠/ ١٢٧، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٥٩)، \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٢٨).\nوهو هنا جعل الشدة هي الأصل، ومنه اشتق العضو المعروف (الكبد)، والقول الثاني عكس هذا القول.\nانظر: \"مفاتيح الغيب\" للرازي ٣٢/ ١٦٥.\n(٣) من (ج).\n(٤) \"ديوانه\" (ص ٥٠).\nوانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٩٩، \"جامع البيان\" للطبري ٣٠/ ١٩٨ وهي جزء من قصيدة يرثي بها أخاه من أمه أربد بن قيس، عندما أرسل الله عليه صاعقة فأحرقته.\nانظر: \"البداية والنهاية\" لابن كثير ٥/ ٥٨، \"تفسير القرآن العظيم\" لابن كثير ٨/ ١٢٦.","vol":"29","page":386},{"text":"القامة (١)، وهي رواية مِقسم عن ابن عباس - ﵄ - قال: خلق كلُّ شيءٍ يمشي على الأرض على أربعة (٢)، إلَّا الإنسان، فإنَّه خُلق منتصبًا قائمًا على رجلين (٣).\nمقاتل: في قوة (٤).\nنزلت في أبي الأشدين، واسمه أسيد بن بمدة بن أسيد بن خلف، وكان شديدًا قويًّا، يضع الأديم العكاظي تحت قدمه، ويقول: من أزالني عنه فله كذا وكذا، فلا يطاق أن ينزع من تحت قدميه إلَّا قطعًا، ويبقى موضع قدميه (٥).\nويقال (٦): هو شدة الأمر والنهي، والثواب والعقاب (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ١٩٧، \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، \"زاد المسير\" لابن الجوزي ٩/ ١٣٠، \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٤، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥٤.\n(٢) في (ج): أربع.\n(٣) انظر: \"الوسيط\" للواحدي ٤/ ٤٨٨، \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، \"زاد المسير\" لابن الجوزي ٩/ ١٣٠ وعزاه السيوطي في \"الدر المنثور\" ٦/ ٥٩٣ إِلَى سعيد بن منصور، وابن المنذر، وابن أبي حاتم، باختلاف يسير.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٠.\n(٥) نسبه إِلَى الكلبي من المفسرين: الواحدي في \"الوسيط\" ٤/ ٤٨٩، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٦٣، والشوكاني في \"فتح القدير\" ٥/ ٤٤٣.\nوممن ذكره ولم ينسبه، الفراء في \"معاني القرآن\" ٣/ ٢٦٤، والطبري في \"جامع البيان\" ٣٠/ ١٩٨، وابن الجوزي في \"زاد المسير\" ٩/ ١٢٨، والبغوي ٨/ ٤٣٠.\n(٦) في (ج): قيل.\n(٧) لم أجد قائله، وبنحوه عند ابن القيم في \"التبيان في أقسام القرآن\" (ص ٢٥) حيث =","vol":"29","page":387},{"text":"وقال ابن زيد: ﴿لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي كَبَدٍ﴾ يعني: آدَمَ ﵇ ﴿فِي كَبَدٍ﴾ أي: وسط السماء (١)، وذلك حين رفع إِلَى الجنة.\nأبو بكر الورّاق: لا يدرك هواه، ولا يبلغ مناه (٢)، خصيف: في معاناة ومقاساة، وانتقال حال بعد حال، نطفة. ثم علقة، إِلَى آخر تمام الخلق (٣).\nابن كيسان: منتصبًا (٤) رأسه ما دام في بطن أمه، يكون رأسه مقابلًا لرأس أمه، ورجلاه مقابلًا لرجلي أمه، فإذا أذن الله تعالى في إخراجه، انقلب رأسه إِلَى رجلي أمه (٥)، وقيل: جريء القلب، غليظ الكَبِد، مع ضعف خلقه، ومهانة مادته (٦).\n_________\n= قال: ثم هو على خطر عظيم عند بلوغه حال التكليف، ومكابدة المعيشة والأمر والنهي .. إلخ.\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ١٩٨، \"زاد المسير\" لابن الجوزي ٩/ ١٣٠، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٦٣، \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٤، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥٥.\n(٢) لم أجده.\n(٣) تجده في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥٤، منسوبًا إِلَى مجاهد، ولعل خصيفًا أخذه منه، فإنَّه لازم مجاهد ملازمة كثيرة. كما في \"تهذيب الكمال\" للمزي ٨/ ٢٦٠.\n(٤) في (ج): منتصبان.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٦٢، \"البحر المحيط\" لأبي حيان ٨/ ٤٧٠.\n(٦) انظر: \"الجامع لأحكام القرآن\" ٢٠/ ٦٣، \"فتح القدير\" للشوكاني ٥/ ٤٤٣.","vol":"29","page":388},{"text":"جعفر: أي في بلاء ومحنة (١). ابن عطاء: في ظلمة وجهل (٢)،\nمُحَمَّد بن عليّ الترمذي: مضيعًا لما يعنيه، مشتغلًا بما لا يعنيه (٣) (٤).\n\n<span data-type=\"title\" id=toc-6478>٥ </span>- ﴿أَيَحْسَبُ﴾ يعني: أَبا الأشدين من قوته.\n﴿أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ﴾ يعني: الله تعالى.\nوقيل: هو (٥) الوليد بن المغيرة، رواه أبو الضحى عن ابن عباس <span data-type=\"title\" id=toc-6479>(٦) </span>- ﵄ -.\n\n٦ - ﴿يَقُولُ أَهْلَكْتُ﴾ أنفقت (٧).\n_________\n(١) انظر: \"حقائق التفسير\" للسلمي ٣٦٦/ أمخطوط.\n(٢) انظر: \"حقائق التفسير\" للسلمي (٣٦٦/ أ)، \"الجامع لأحكام القرآن\" ٢٠/ ٦٣.\n(٣) السابق.\n(٤) قال الطبري في \"جامع البيان\" ٣٠/ ١٩٨: وأولى الأقوال في ذلك بالصواب، قول من قال: معنى ذلك أنَّه خُلق يكابد الأمور ويعالجها، فقوله: ﴿فِي كَبَدٍ﴾ معناه: في شدة، وإنما قلنا ذلك أولى بالصواب؛ لأن ذلك هو المعروف في كلام العرب من معاني الكبد، واستشهد ببيت لبيد المتقدم.\nورجح هذا القول أَيضًا ابن عطية في \"المحرر الوجيز\" ٥/ ٤٨٤، وأبو حيان في \"البحر المحيط\" ٨/ ٤٧٠.\n(٥) ليست في (ج).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، \"الكشاف\" للزمخشري ٤/ ٧٤٤، \"زاد المسير\" لابن الجوزي ٩/ ١٢٩، \"البحر المحيط\" لأبي حيان ٨/ ٤٧٠.\n(٧) في كتب الوجوه والنظائر: أفسدت.\nانظر: \"نزهة الأعين النواظر\" لابن الجوزي (ص ٦٤٠)، \"إصلاح الوجوه والنظائر\" للدامغاني في (ص ٤٧٧)، \"الوجوه والنظائر في القرآن\" لسليمان القرعاوي (ص ٦٤٥).","vol":"29","page":389},{"text":"﴿مَالًا لُبَدًا﴾ كثيرًا، بعضه على بعض (١)، وهو من التلبد في عداوة مُحَمَّد -ﷺ-.\nوقال مقاتل: نزلت في الحارث بن عامر بن نوفل بن عبد مناف، وذلك أنَّه أذنب ذنبًا فاستفتى رسول الله - ﷺ - فأمره أن يكفر، فقال: لقد ذهب مالي في النفقات، والكفارات، منذ دخلت في (٢) دين محمَّد -ﷺ- (٣).\nواختلف القراء في قوله: ﴿لُبَدًا﴾ فقرأ أبو جعفر بتشديد الباء على جمع لا بد، مثل راكع وركّع (٤)، وقرأ مجاهد بضم اللام والباء مخففًا (٥)، كقولك: أمر نُكر (٦)، ورجل جُنب، وقرأ الباقون بضم\n_________\n(١) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٢٨)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٩٩، \"إيجاز البيان\" للنيسابوري ٢/ ٣١٩، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٢٢٨، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧٣٤).\n(٢) ليست في (ج).\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٩/ ١٣١، \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٤، \"البحر المحيط\" لأبي حيان ٨/ ٤٧٠.\nكلهم بغير إسناد، وزاد ابن عطية في \"المحرر الوجيز\" أنها نزلت في عمرو بن ود، ونسبه إِلَى النقاش.\n(٤) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤١٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠١، \"جامع البيان\" للطبري ٣٠/ ١٩٩.\n(٥) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٦٤، \"البحر المحيط\" لأبي حيان ٨/ ٤٧٠، وزاد أنها قراءة ابن أبي الزِّناد، \"زاد المسير\" لابن الجوزي ٩/ ١٣١، وزاد أنها قراءة عثمان بن عفان والحسن.\n(٦) في (ج): نكب.","vol":"29","page":390},{"text":"اللام وفتح الباء مخففًا (١)، ولها وجهان:\nأحدهما: على جمع لِبْدَة.\nالثاني: على واحد، مثل قُثَم، وحُطَم (٢)، وليس بمعدول.\n\n<span data-type=\"title\" id=toc-6480>٧ </span>- ﴿أَيَحْسَبُ أَنْ لَمْ يَرَهُ أَحَدٌ (٧)﴾ يعني: الله تعالى،\nوقيل: محمدًا -ﷺ- فيعلم (٣) مقدار نفقته، وكان كاذبًا لم ينفق جميع ما قال (٤).\nوقال سعيد بن جبير وقتادة: أيظن أن لم يره أحد؛ فيسأله عن هذا المال، (من أين اكتسبه، وأين أنفقه) (٥) (٦).\n[٣٤٨٤] أخبرنا ابن فنجويه الحافظ (٧)، نا عمر بن أَحْمد بن القاسم النهاوندي (٨)، نا الهيثم بن خلف الدُّوريّ (٩)، نا [أَحْمد\n_________\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤١٠)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠١.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٠.\n(٣) ليست في (ج).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣١.\n(٥) في (ج): من أين كسبته، وأين أنفقته.\n(٦) انظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ٣٧٣، \"جامع البيان\" للطبري ٣٠/ ١٩٩، \"معالم التنزيل\" للبغوي ٨/ ٤٣٠، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥٥.\n(٧) ثقة، صدوق، كثير الرواية للمناكير.\n(٨) ابن خرجه، فقيه روى عن الثِّقات الموضوعات.\n(٩) ثبت ضابط لكتبه.","vol":"29","page":391},{"text":"بن] (١) محمَّد بن يزيد بن سليم (٢)، مولى بني هاشم (٣)، نا حسين بن الحسن (٤) -يعني: الأشقر (٥) - نا هشيم بن بشير (٦)، عن أبي هاشم (٧)، عن مجاهد (٨)، عن ابن عباس - ﵄ - قال: قال رسول الله -ﷺ-: \"لا تزول قدما العبد يوم القيامة، حتَّى يسأل عن أربع عن عمره فيما أفناه، وعن ماله من أين اكتسبه، وفيما أنفقه، وعن علمه ماذا (٩) عمل به، وعن حبنا أهل البيت\".\nقال ابن خرجه: ما سمعت هذا الحديث إلَّا من الهيثم (١٠).\n_________\n(١) ما بين المعكوفتين ساقط من المخطوط، والتصحيح من \"المعجم الكبير\" للطبراني ١١/ ١٠٢، \"تاريخ بغداد\" للخطيب ٥/ ١١٩.\n(٢) في (ب): سليمان، والتصحيح من المصادر السابقة في الهامش المتقدم.\n(٣) أبو عبد الله، حدث بسر من رأى عن الحسين بن الحسن الأشقر، ورجاء بن سلمة، وروى عنه الهيثم بن خلف الدُّوريّ، وقال: وهو صدوق، ثقة انظر: \"تاريخ بغداد\" للخطيب ٥/ ١١٩.\n(٤) في (ج): حسن بن الحسين وهو خطأ.\n(٥) صدوق، يهم، ويغلو في التشيع.\n(٦) ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٧) في (ب): ابن هشام، وهو خطأ، والتصحيح من كتب الترَاجم، وهو الرماني، ثقة.\n(٨) ابن جبر المكيّ، ثقة، إمام في التفسير وفي العلم.\n(٩) في (ج): فيماذا.\n(١٠) [٣٤٨٤] الحكم على الإسناد:\nضعيف جدًا، فيه النهاوندي، يروي \"الموضوعات\" والأشقر، يهم ويغلو في التشيع.\nأقول: ولعل غلوه في التشيع، هو الذي دعاه إِلَى زيادة \"وعن حبنا أهل البيت\". =","vol":"29","page":392},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\n- بهذا اللفظ أخرجه الطبراني في \"المعجم الكبير\" ١١/ ١٠٢ (١١١٧٧)، قال: حدثنا الهيثم بن خلف الدُّوريّ به. ورواه أَيضًا في \"المعجم الأوسط\" ٩/ ١٥٥ (٩٤٠٦) بالسند نفسه، وقال: لم يرو هذا الحديث عن أبي هاشم إلَّا هشيم، ولا عن هشيم إلَّا حسين بن الحسن، تفرد به أَحْمد بن يزيد. اهـ.\nقال الهيثمي: فيه حسين بن الحسن الأشقر، وهو ضعيف جدًا، وقد وثقه ابن حبان مع أنَّه يشتم السلف. \"مجمع الزوائد ومنبع الفوائد\" ١٠/ ٣٤٦، وقال الألباني: باطل بهذا اللفظ \"سلسلة الأحاديث الضعيفة\" (١٩٢٢)، وفي إسناده هشيم بن بشير مدلس وقد عنعن.\nوالحديث بدون زيادة \"وعن حبنا أهل البيت\" صحيح لغيره، ورد من عدة طرق. أولًا: حديث أبي برزة، نضلة بن عبيد الأسلمي، رواه الترمذي في كتاب صفة القيامة والرقائق والورع، باب: في القيامة (٢٤١٧) وقال: هذا حديث حسن صحيح، وأخرجه الدَّارميّ في مقدمة \"سننه\" (٥٥٤)، وأبو يعلي في \"مسنده\" ١٣/ ٤٢٨ (٧٤٣٤).\nثانيًا: حديث عبد الله بن مسعود - ﵁ - رواه الترمذي في الموضع المتقدم (٢٤١٦)، وقال: هذا حديث غريب لا نعرفه إلَّا من حديث الحسين بن قيس، وحسين بن قيس يضعف في الحديث من قبل حفظه.\nوأخرجه أبو يعلى في \"مسنده\" ٩/ ١٧٨ (٥٢٧١)، والطبراني في \"المعجم الصغير\" ٢/ ٤٩، وابن عدي في \"الكامل في ضعفاء الرجال\" ٣/ ٢٢٠، وقال المنذري: وهذا الحديث حسن في المتابعات، إذا أضيف إِلَى ما قبله -يعني حديث أبي برزة - \"الترغيب والترهيب\" ١/ ١٢٥.\nثالثًا: حديث معاذ بن جبل مرفوعًا، رواه الطبراني في \"الكبير\" ٢٠/ ٦٠ (١١١)، والخطيب في \"تاريخ بغداد\" ١١/ ٤٤١، وعنه موقوفًا رواه الدَّارميّ في المقدمة (٥٥٥) والصواب رفعه.\nرابعًا: حديث أنس بن مالك، أخرجه الخَطيب في \"تاريخ بغداد\" ٨/ ٤٤، وابن =","vol":"29","page":393},{"text":"[٣٤٨٥] أخبرنا الحسين بن محمَّد الدينوري (١)، نا أبو الحسن علي بن هارون (بن محمَّد) (٢)، نا موسى بن هارون بن عبد الله (٣)، نا أبو الرَّبيع الزهراني (٤)، نا نعيم (٥) بن ميسرة (٦). وأخبرني عبد العزيز ابن عمر بن عبد العزيز (٧)، أخبرني رجل من بني عامر (٨)، عن أَبيه (٩) قال: صليت خلف النَّبِيّ - ﷺ - فسمعته يقرأ: \" (أيحسب أن لن يقدر عليه\n_________\n= الجوزي في \"العلل المتناهية\" ٢/ ٤٣٥ (١٥٣٣) وقال: هذا حديث لا يصح عن رسول الله -ﷺ-، والحمل فيه على حسين البلخي.\nوقال الخَطيب: لم يكن ثقة، روى نسخة عن يزيد بن هارون عن حميد، عن أنس أكثرها موضوع \"المرجع السابق\".\nفالحديث بمجموع هذِه الطرق -باستثناء حديث أنس بن مالك- صحيح، وقد صححه الترمذي، وحسنه المنذري كما تقدم، وصححه الألباني انظر \"السلسلة الصحيحة\" (٩٤٦).\n(١) ابن فنجويه، ثقةٌ صدوقٌ، كثير الرواية للمناكير.\n(٢) من (ج)، وهو أبو الحسن الحربي السمسار، قال ابن الفرات: تُوفِّي في جمادى الأولى سنة (٣٦٥ هـ)، وكان أمره في ابتداء ما حدث جميلًا، ثم حدث منه تخليط، وقال ابن أبي الفوارس: كان صالح الأمر إن شاء الله. انظر \"تاريخ بغداد\" ١٢/ ١٢٠.\n(٣) البزاز، ثقة، حافظ، كبير.\n(٤) سليمان بن داود العتكي، ثقة، لم يتكلم فيه أحد بحجة.\n(٥) في (ج): معتمر وهو خطأ.\n(٦) الكوفي، صدوق.\n(٧) ابن مروان الأُموي، صدوقٌ، يخطئ.\n(٨) مجهول.\n(٩) مجهول.","vol":"29","page":394},{"text":"أحد) (أيحسب أن لم يره أحد) \" يعني: بكسر السين (١).\n\n<span data-type=\"title\" id=toc-6481>٨ </span>- قوله تعالى: ﴿أَلَمْ نَجْعَلْ لَهُ عَيْنَيْنِ (٨) وَلِسَانًا وَشَفَتَيْنِ <span data-type=\"title\" id=toc-6482>(٩)﴾</span>\nقال قتادة: نعم الله ظاهرة يقررك بها كيما تشكر (٢).\n_________\n(١) [٣٤٨٥] الحكم على الإسناد:\nضعيف؛ عبد العزيز بن عمر يخطئ، وشيخه مجهول.\nالتخريج:\nأخرجه ابن قانع في \"معجم الصحابة\" ٣/ ٩ قال: حدثنا يعقوب بن يوسف المطوعي، نا أبو الرَّبيع الزهراني، نا عبد العزيز بن عمر بن عبد العزيز به.\nوعزاه ابن حجر في \"المطالب العالية\" ٤/ ١٨١ (٣٧٨٩) إِلَى أبي يعلى، قال: حدثنا أبو الرَّبيع الزهراني به، وأشار إِلَى أنَّه بفتح السين، ولم أجده في المسند المطبوع ولعله في مسنده الكبير، وهو مفقود فيما أعلم، وهو الذي اعتمده الحافظ ابن حجر في \"المطالب العالية\".\nوذكره البوصيري في \"إتحاف الخيرة المهرة\" ٦/ ٣٠٠ - ٣٠١ وقال: هذا إسناد ضعيف.\nولقراءة الكسر شاهد في قوله تعالى: ﴿يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ (٣)﴾ [سورة الهمزة: آية ٣].\nرواه أبو داود في كتاب الحروف والقراءات (٣٩٩٥)، والطبراني في \"المعجم الأوسط\" ٢/ ٢٥٣، (١٩٠٢)، وابن حبّان في صحيحه كما في \"الإحسان\" ١٤/ ٢٤٠ (٦٣٣٢) والحاكم في \"المستدرك\" ٢/ ٢٨١ (٣٠١٣) كلهم من طريق عبد الملك بن عبد الرحمن الذماري، حدثنا سفيان، حَدَّثني محمَّد بن المنكدر، عن جابر قال: رأيت النَّبِيّ - ﷺ - يقرأ: ﴿يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ (٣)﴾ بكسر السين، وفيه عبد الملك الذماري صدوق، وكان يضعف كما في \"التقريب\" ١/ ٦١٦. وضعفه الألباني في \"ضعيف سنن أبي داود\" (٨٥٩).\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ١٩٩، \"الوسيط\" للواحدي ٤/ ٤٩٠، \"معالم التنزيل\" للبغوي ٨/ ٤٣١، \"الدر المنثور\" للسيوطي ٦/ ٥٩٤، وعزاه لابن أبي =","vol":"29","page":395},{"text":"[٣٤٨٦] أخبرنا عبد الله بن حامد (١)، أنا أبو القاسم عبد الله بن عامر هو السمرقندي (٢)، نا عمر بن بجير (٣) نَّا جيعويه (٤)، نا صالح ابن محمَّد (٥)، نا عبد الحميد المدنِيُّ (٦)، عن أبي حازم (٧) قال: قال رسول الله - ﷺ -: \"إن الله تعالى يقول: ابن (٨) آدَمَ إن نازعك لسانك فيما حرمت عليك، فقد أعنتك عليه بطبقتين (٩)، فأطبق، وإن نازعك بصرك إِلَى بعض ما حرمت عليك، فقد أعنتك عليه بطبقتين، فأطبق، وإن نازعك فرجك إِلَى بعض ما حرمت عليك، فقد أعنتك عليه بطبقتين، فأطبق\" (١٠).\n_________\n= حاتم، وعبد بن حميد.\n(١) أبو محمَّد الماهاني الأَصْبهانِيّ، لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) عمر بن محمَّد بن بجير الهمداني، السمرقندي، الإِمام الحافظ، الثبتُ.\n(٤) ابن محمَّد الترمذي، لم أجده.\n(٥) الترمذي، متهم ساقط.\n(٦) عبد الحميد بن سليمان، ضعيفٌ.\n(٧) سلمة بن دينار، أبو حازم الأعرج، الإِمام أحد الأعلام.\n(٨) في (ج): يَا ابن.\n(٩) في (ج): بطبقين.\n(١٠) [٣٤٨٦] الحكم على الإسناد:\nضعيف جدًّا، علته صالح بن محمَّد الترمذي، متهم ساقط، وفيه عبد الحميد بن سليمان ضعيف، وهو مرسل، وفي إسناده من لم أجده.\nالتخريج:\nورد مرفوعًا من حديث أبي هريرة - ﵁ -، كما في \"كنز العمال\" ١٥/ ٨٥٦، و\"إتحاف السادة المتقين، بشرح إحياء علوم الدين\" ٩/ ٣٤، وأشار إِلَى أنَّه عند","vol":"29","page":396},{"text":"<span data-type=\"title\" id=toc-6483>١٠ </span>- ﴿وَهَدَيْنَاهُ النَّجْدَيْنِ (١٠)﴾\nقال أكثر المفسرين: يعني بيَّنا له طريق الخير والشر، والحق والباطل، والهدى والضلالة (١) كقوله تعالى: ﴿إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (٣)﴾ (٢) دليل هذا التأويل ما:\n[٣٤٨٧] أخبرنا عبد الله بن حامد (٣) إجازةً، نا أَحْمد (بن محمَّد) (٤) بن يحيى (٥)، نا مُحَمَّد بن يحيى (٦)، نا عبد الرحمن بن مهدي (٧)، عن قرة بن خالد (٨)، عن الحسن (٩) قال: قال رسول الله\n_________\n= الديلمي في \"فردوس الأخبار\"، ولم أجده في المطبوع.\nوقد وجدته من مرسل مكحول عن النَّبِيّ -ﷺ-، أورده ابن عساكر في \"تاريخ دمشق\"، في ترجمة أبي الرَّبيع الدِّمشقيّ ١٩/ ٤٦/ أ، وأورده عن ابن عساكر ابن كثير في \"تفسيره\" ١٤/ ٣٥٥ - ٣٥٦، والسيوطي في \"الدر المنثور\" ٦/ ٥٩٤ - ٥٩٥، وذكره البَغَوِيّ في \"تفسيره\" ولم ينسبه \"معالم التنزيل\" ٨/ ٤٣١.\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٩٩، \"معاني القرآن\" للفراء ٣/ ٢٦٤، \"جامع البيان\" للطبري ٣٠/ ١٩٩ - ٢٠١، \"معالم التنزيل\" للبغوي ٨/ ٤٣١.\nوممن قال ذلك: عبد الله بن عباس، وابن مسعود، ومجاهد، وعكرمة، والضَّحَاك، والحسن وغيرُهم.\n(٢) الإنسان: ٣.\n(٣) الأَصْبهانِيّ، لم يذكر بجرح أو تعديل.\n(٤) ما بين القوسين ساقط من (ب)، (ج)، وما أثبته هو الصواب.\n(٥) ابن بلال أبو حامد الخشاب، ثقة، مأمونٌ.\n(٦) الذهلي، ثقةٌ، حافظٌ، جليل.\n(٧) ثقةٌ، ثبتٌ، حافظٌ.\n(٨) ثقةٌ، ضابطٌ.\n(٩) الحسن البَصْرِيّ، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.","vol":"29","page":397},{"text":"- ﷺ -: \"إنما هما نجدان، نجد الخير، ونجد الشر، فما يجعل نجد الشر أحب إليكم من نجد الخير؟ ! \" (١).\n_________\n(١) [٣٤٨٧] الحكم على الإسناد:\nضعيف؛ لعلة الإرسال، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه عبد الرزاق في \"تفسيره\" ٢/ ٣٧٤، وأخرجه ابن جرير الطبري من خمسة طرق كلها مرسلة \"جامع البيان\" ٣٠/ ٢٠٠ - ٢٠١.\nوالعلماء مختلفون في مراسيل الحسن، فقواها أبو زرعة، وعلي بن المدينيّ، ويحيى القطَّان، وضعفها أَحْمد بن حنبل، وابن سيرين، وابن سعد. انظر: \"شرح علل الترمذي\" لابن رجب (ص ١٧٦) وما بعدها، و\"جامع التحصيل في أحكام المراسيل\" (ص ٩٠).\nوأخرجه ابن جرير عن قتادة مرسلًا ٣٠/ ٢٠١.\nورواه ابن أبي حاتم مرفوعًا من حديث أنس بن مالك \"تفسير ابن كثير\" ١٤/ ٣٥٦، تفرد به سنان بن سعد، ويقال: سعد بن سنان، وثقه ابن معين، وضعفه أَحْمد والنَّسائيّ، والجوزجاني، وابن سعد، وقال أَحْمد: يشبه حديثه حديث الحسن، لا يشبه حديث أنس. \"تهذيب التهذيب\" ٢/ ٢٧٦.\nورواه الطبراني في \"المعجم الكبير\" ٨/ ٢٦٢ (٨٠٢٠)، والشهاب في مسنده ٢/ ٢٣٥ (١٢٦٣) من حديث أبي أُمامة مرفوعًا إِلَى النَّبِيّ - ﷺ - وإسناده ضعيف؛ فيه فضال بن جبير قال ابن حبان: يزعم أنَّه سمع أَبا أُمامة يروي عن أبي أُمامة ما ليس من حديثه، لا يحل الاحتجاج به بحال. المجروحين ٢/ ٢٠٤.\nوروي مرفوعًا من حديث أبي هريرة - ﵁ - رواه ابن مردويه. \"الدر المنثور\" ٦/ ٥٩٥.\nوقد ورد موقوفًا من طريق زر بن حبيش، عن عبد الله بن مسعود - ﵁ -، رواه عبد الرزاق في \"تفسيره\" ٢/ ٣٧٤ بإسناد صحيح.\nورواه الحاكم في \"المستدرك\" ٢/ ٥٧٠، وقال: حديث صحيح الإسناد ولم =","vol":"29","page":398},{"text":"[٣٤٨٨] وأخبرنا محمَّد بن عبد الله بن حمدون (١)، أنا مكّيّ بن عبدان (٢)، نا عبد الرحمن بن بشر (٣)، نا عبد الرزاق (٤)، نا أبي (٥) عن عمر (٦) بن أبي بكر القُرشيّ (٧)، عن محمَّد بن كعب (٨)، عن ابن عباس - ﵄ - في قوله تعالى: ﴿وَهَدَيْنَاهُ النَّجْدَيْنِ (١٠)﴾ قال: الثديين (٩).\n_________\n= يخرجاه ووافقه الذهبي. ورواه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ١٩٩، والطبراني في \"المعجم الكبير\" ٩/ ٢٢٥.\nوورد موقوفًا عن ابن عباس، ومجاهد، وعكرمة، والضَّحَاك، رواها ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٢٠٠.\n(١) أبو سعيد النَّيْسَابُورِيّ، العالم الزَّاهد الصالح، لم يذكر بجرح أو تعديل.\n(٢) أبو حاتم النَّيْسَابُورِيّ التَّمِيمِيّ، المحدث الثقة المتقن.\n(٣) ابن الحكم العبدي، ثقة.\n(٤) ليست في (ج)، وهو ابن همام الصَّنْعانِيّ، ثقة حافظ عمي في آخر عمره فتغير\nوكان يتشيع.\n(٥) همام بن نافع الحميري الصَّنْعانِيّ، وثقه ابن معين، وذكره ابن حبان في \"الثِّقات\"، روى له الترمذي حديثًا واحدًا، وقال الحافظ: مقبول. انظر: \"الثِّقات\" لابن حبان ٧/ ٥٨٦، \"تهذيب الكمال\" ٣٠/ ٣٠١، \"التقريب\" (٧٣١٨).\n(٦) في (ب)، (ج): عمرو، والتصحيح من كتب التراجم.\nوانظر \"الضعفاء\" للعقيلي ٣/ ٢٥٧.\n(٧) عمر بن أبي بكر بن عبد الرحمن بن الحارث المخزومي، روى له النَّسائيّ، وذكره ابن حبان في \"الثِّقات\"، وقال الحافظ: مقبول. انظر: \"الجرح والتعديل\" ٦/ ١٠٠، \"الثِّقات\" لابن حبان ٧/ ١٦٧، \"تهذيب الكمال\" ٢١/ ٢٨١، \"التقريب\" (٤٨٦٨).\n(٨) القرظي، ثقةٌ، عالم.\n(٩) [٣٤٨٨] الحكم على الإسناد:\nضعيف، فيه همام بن نافع، وعمر بن أبي بكر، مقبولان، وشيخ المصنف لم =","vol":"29","page":399},{"text":"وإليه ذهب سعيد بن المسيّب، والضحَّاك (١).\nوالنجد طريق في ارتفاع (٢)، قال الشَّاعر (٣):\n_________\n= يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه عبد الرزاق في \"تفسيره\" ٢/ ٣٧٤: أن عمرو بن أبي بكر القُرشيّ أخبره عن محمَّد بن كعب هكذا، وعند المصنف هو من رواية عبد الرزاق عن أَبيه همام، وهو كذلك في كتب التراجم عند ذكرهم للرواة عن عمر بن أبي بكر القُرشيّ، فلعل الصواب ما عند المصنف، والإسناد ضعيف كما تقدم.\nورواه ابن جرير في \"جامع البيان\" ٣٠/ ٢٠١ من طريق عيسى بن عقال عن أَبيه، عن ابن عباس. وعقال ذكره البخاري في \"تاريخه\" ٧/ ٨٧، وابن أبي حاتم في \"الجرح والتعديل\" ٧/ ٤٠ وسكتا عنه وقالا: روى عن ابن عباس روى عنه ابنه عيسى، وذكره ابن حبان في \"الثِّقات\" ٥/ ٢٨٤، ومثله ذكر في ترجمة ابنه عيسى.\nانظر: \"التاريخ الكبير\" ٦/ ٤٠٣، \"الجرح والتعديل\" ٦/ ٢٨٣، \"الثِّقات\" ٨/ ٤٩٠ فيكونا في عداد المجهولين إذ لا ترتفع الجهالة برواية راوٍ واحدٍ، فالأثر ضعيف من كلا الطريقين. وانظر: \"معالم التنزيل\" ٨/ ٤٣١، \"تفسير ابن كثير\" ١٤/ ٣٥٧، \"الدر المنثور\" ٦/ ٥٩٥ وعزاه إِلَى عبد بن حميد وابن أبي حاتم.\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠١، \"معالم التنزيل\" للبغوي ٨/ ٤٣١، \"زاد المسير\" لابن الجوزي ٩/ ١٣٢.\nوالقول الراجح هو قول جمهور المفسرين أي: بينَّا له طريق الخير والشر، والحق والباطل والهدى والضلالة.\nانظر: \"جامع البيان\" للطبري ٣٠/ ٢٠١، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥٦.\n(٢) انظر: \"غريب القرآن\" لابن قتيبة (ص ٥٢٨)، \"معاني القرآن\" للزجاج ٥/ ٣٢٩، \"جامع البيان\" للطبري ٣٠/ ١٩٩، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٧٩١)، \"لسان العرب\" لابن منظور ٣/ ٤١٦.\n(٣) هو امرؤ القيس، شاعر جاهلي.","vol":"29","page":400},{"text":"غداة غدوا (١) فسالكٌ بطن نخلة ... وآخر منهم جازع نجد كَبكبِ (٢)\n\n<span data-type=\"title\" id=toc-6484>١١ </span>- قوله تعالى: ﴿فَلَا اقْتَحَمَ الْعَقَبَةَ (١١)﴾\nيعني: فلم يجاوز هذا الإنسان العقبة فيأمن (٣).\nقال الفراء: أفرد قوله: ﴿فَلَا اقْتَحَمَ الْعَقَبَةَ (١١)﴾ بذكر (٤) \"لا\" مرة واحدة، والعرب لا تكاد تفرد \"لا\" مع الفعل الماضي في مثل هذا الموضع، حتَّى يعيدوها عليه في كلام آخر، كما قال ﴿فَلَا صَدَّقَ وَلَا صَلَّى (٣١)﴾ (٥)، و﴿وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾ (٦).\nكذلك في هذا الموضع استغناءً بدلالة آخر الكلام على معناه من (٧) إعادتها مرة أخرى، وذلك أنَّه فسر اقتحام العقبة بأشياء فقال:\n_________\n(١) في (ج): \"غد\".\n(٢) \"ديوانه\" (٣١) \"لسان العرب\" ٣/ ٤١٥، ومطلعه فيهما: فريقان منهم قاطع نخلة. وأشار محقق الديوان أن له رواية كما ذكرها المصنف، ونخلة: موضع على ليلة من مكة، وهي التي ينسب إليها بطن نخلة، وبنخلة قتل عامر بن الحضرمي، ومن أجله كانت بدر \"معجم ما استعجم\" ٤/ ١٣٠٤.\nكبكب: هو الجبل الأحمر، الذي تجعله خلف ظهرك إذا وقفت مع الإِمام بعرفات، وله نجد يضاف إليه، يقال له: نجد كبكب، أي: طريق كبكب. \"معجم ما استعجم\" ٤/ ١١١٢، \"معجم البلدان\" ٥/ ٣٠٧، \"أخبار مكة\" للفاكهي ٥/ ١١٠.\n(٣) من الأمن.\n(٤) في (ج): فذكر.\n(٥) القيامة: ٣١.\n(٦) يونس: ٦٢.\n(٧) في (ج): عن.","vol":"29","page":401},{"text":"﴿فَكُّ رَقَبَةٍ (١٣)﴾ الآية فكأن قال في أول الكلام: فلا فعل ذا ولا ذا (١) (٢).\nوقال بعضهم: معنى الكلام الاستفهام تقديره (٣): أفلا اقتحم العقبة، وإليه ذهب ابن زيد، وجماعة من المفسرين (٤)، يقول: فهلا أنفق ماله في فك الرَّقاب، وإطعام السغبان؛ ليجاوز بها العقبة، فيكون خيرًا له من عداوة محمَّد - ﷺ - (٥). ويقال (٦): إنه شبَّه عظم الذنوب وثقلها (على مرتكبها) (٧)، بعقبة فإذا أعتق رقبة، وعمل صالحًا، كان مَثَلُهُ مَثَلُ من اقتحم تلك العقبة، وهي الذنوب حتَّى تذهب وتذوب، كمن يقتحم عقبة فيستوي عليها ويجوزها (٨).\nوذكر عن ابن عمر أن هذِه العقبة جبل في جهنم (٩)، وقال كعب:\n_________\n(١) في (ج): ولا ذا ثالثة، وهي في إحدى نسخ \"معاني القرآن\" للفراء.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٦٤ مع اختلاف يسير، \"جامع البيان\" للطبري ٣٠/ ٢٠٢، \"معاني القرآن\" للزجَّاج ٥/ ٣٢٩.\n(٣) ليست في (ج).\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٢، وقال: ومن تأوله كذلك -أي: على الاستفهام- لم يكن به حاجة إِلَى أن يزعم أن في الكلام متروكًا.\nوانظر: \"زاد المسير\" لابن الجوزي ٩/ ١٣٣.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣١، \"الجامع لأحكام القرآن\" ٢٠/ ٦٦.\n(٦) في (ج): قيل.\n(٧) فى (ج): على من يكسبها.\n(٨) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣١، \"الجامع لأحكام القرآن\" ٢٠/ ٦٦.\n(٩) رواه ابن أبي شيبة ٧/ ١١٨ (٣٤٦٤٠) قال: حدثنا ابن إدريس عن أَبيه، عن عطية، عن ابن عمر، قال: ﴿فَلَا اقْتَحَمَ الْعَقَبَةَ﴾ قال: جبل زلال في جهنم. =","vol":"29","page":402},{"text":"هي سبعون دركة في جهنم (١) (٢).\nوقال الحسن وقتادة: هي عقبة شديدة في النَّار دون الجسر، فاقتحموها بطاعة الله ﷾ (٣).\nوقال مجاهد والضَّحَاك والكلبي: هي الصراط يضرب على جهنم كحد السيف، مسيرة ثلاثة آلاف سنة، سهلًا وصعودًا وهبوطًا، وأن بجنبتيه كلاليب، وخطاطيف، كأنها شوك السعدان، فناجٍ مسلم، وناجٍ مخدوش، ومكردس في النَّار منكوس، فمن النَّاس من يمر عليه كالبرق الخاطف، ومنهم من يمر عليه كالريح العاصف، ومنهم من يمر عليه كالفارس، (ومنهم من يمر عليه كالرجل يعدو) (٤)، ومنهم من يمر عليه كالرجل يسير، ومنهم من يمر عليه يرجف\n_________\n= ورواه الطبري في \"جامع البيان\" ٣٠/ ٢٠١، قال: حدثنا عمر بن إسماعيل بن مجالد، ثنا عبد الله بن إدريس به.\nوإسناده ضعيف فيه عطية بن سعد العوفي، صدوق يخطئ كثيرًا، وكان شيعيًّا، مدلسًا، وقد عنعن وترجمته في \"تقريب التهذيب\" لابن حجر ١/ ٦٧٨. وقد ذكر هذا القول من المفسرين: البَغَوِيّ في \"معالم التنزيل\" ٨/ ٤٣١، وابن الجوزي في \"زاد المسير\" ٩/ ١٣٣.\n(١) قول كعب ساقط من: (ج).\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٢، \"زاد المسير\" لابن الجوزي ٩/ ١٣٤، \"الدر المنثور\" للسيوطي ٦/ ٥٩٦، وعزاه إِلَى ابن المنذر وابن أبي حاتم.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٢، عن قتادة مختصرًا، \"معالم التنزيل\" للبغوي ٨/ ٤٣٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٦٧، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥٧.\n(٤) ما بين القوسين ليس في (ج).","vol":"29","page":403},{"text":"رجفًا، ومنهم الزّالون والزّالات، ومنهم من يكردس في النَّار (١) اقتحامه على المُؤْمنين كما بين صلاة العصر إِلَى العشاء (٢) (٣).\nوقال قتادة: هذا مَثَلٌ ضَربَهُ الله ﷿ يقول: إن المعتق والمطعم يقاحم نفسه وشيطانه، مثل من (٤) يتكلف صعود العقبة (٥).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٢.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٦٧.\n(٣) ذكره الماوردي في \"النكت والعيون\" ٦/ ٢٧٨ مختصرًا، والصراط ثابت في القرآن بقوله تعالى ﴿وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا مَقْضِيًّا (٧١)﴾ [سورة مريم: ٧١] في أصح أقوال أهل العلم.\nانظر: \"شرح العقيدة الطحاوية\" لابن أبي العز ١/ ٦٠٦.\nوثابت في السنة رواه البخاري، في كتاب التوحيد، باب قوله تعالى: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (٢٢) إِلَى رَبِّهَا نَاظِرَةٌ (٢٣)﴾ [سورة القيامة، آية: ٢٢، ٢٣] (٧٤٣٧).\nورواه مسلم في كتاب الإيمان، باب: معرفة طريق الرؤية (١٨٢) كلاهما من حديث أبي هريرة - ﵁ - بلفظ: \"ويضرب الصراط بين ظهري جهنم ... \" الحديث. ومعنى هذا القول أنها عقبة حقيقية، ورجحه ابن القيم بقوله: وقول هؤلاء أصح نظرًا وأثرًا ولغةً، وهو الأقرب إِلَى الحقيقة والآثار السلفية، والمألوف من عادة القرآن في استعماله \"وما أدراك\" في الأمور الغائبة العظيمة.\nانظر: \"التبيان في أقسام القرآن\" لابن القيم (ص ٢٩).\n(٤) في (ج): ما.\n(٥) انظر: \"النكت والعيون\" للماوردي ٦/ ٢٧٨ في معناه عن الحسن، \"زاد المسير\" لابن الجوزي ٩/ ١٣٤، ولم ينسبه، ونسبه ابن القيم في \"التبيان في أقسام القرآن\" (٢٩) إِلَى مقاتل والحسن.\nومعنى هذا القول أنها عقبة معنوية في الدنيا، هي مجاهدة النفس والشيطان، والذي يظهر لي والله أعلم: أنَّه لا تعارض بين القولين، فإن اقتحام العقبة في =","vol":"29","page":404},{"text":"وقال ابن زيد: يقول (١): فهلَّا سلك الطريق التي فيها النجاة والخير، ثم بين ما هي، فقال:\n\n<span data-type=\"title\" id=toc-6485>١٢ </span>- ﴿وَمَا أَدْرَاكَ مَا الْعَقَبَةُ (١٢)﴾ (٢)\nقال سفيان بن عيينة: كل شيء، قال: (وما أدراك) فإنَّه أخبره به، وما قال: وما يدريك فإنَّه لم يخبره به (٣).\n\n<span data-type=\"title\" id=toc-6486>١٣ </span>- ﴿فَكُّ رَقَبَةٍ (١٣)﴾ فمن أعتق رقبة كانت (٤) فداؤه من النَّار (٥)،\nقال عكرمة: فك رقبته من الذنوب بالتوبة (٦).\n_________\n= الآخرة لمن اقتحمها في الدنيا، وألزم نفسه بفعل الطاعة وترك المعصية. والله أعلم.\n(١) ليست في (ج).\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٢، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٥٨.\n(٣) \"صحيح البخاري\" كتاب فضل ليلة القدر، باب فضل ليلة القدر معلقًا.\nقال ابن حجر في \"فتح الباري\" ٤/ ٢٥٥ - ٢٥٦ وصله محمَّد بن يحيى بن أبي عمر في كتاب الإيمان له، وقال أَيضًا: وقد تعقب هذا الحصر بقوله تعالى: ﴿وَمَا\nيُدْرِيكَ لَعَلَّهُ يَزَّكَّى (٣)﴾ [عبس: ٣] فإنَّها نزلت في ابن أم مكتوم، وقد علم - ﷺ - بحاله، وأنه ممن تزكى ونفعته الذكرى.\nوانظر: \"زاد المسير\" لابن الجوزي ٩/ ١٣٤، \"الدر المنثور\" للسيوطي ٥/ ٢٢٣، وعزاه إِلَى ابن أبي حاتم وابن المنذر.\n(٤) في (ج): كان.\n(٥) ورد الحديث بذلك رواه البخاري في كتاب العتق باب ما جاء في العتق وفضله (٢٥١٧)، ومسلم في العتق باب فضل العتق (١٥٠٩) من حديث أبي هريرة -﵁-.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٣. ومعنى الفكّ هنا معنوي يماثل ما ذهب إليه قتادة في تفسير العقبة، وتقدَّم.","vol":"29","page":405},{"text":"وقرأ أبو رجاء، والحسن، وابن كثير، وأبو عمرو، والكسائي بنصب الكاف والميم على الفعل (١) لقوله: ﴿ثُمَّ كَانَ﴾، وقرأ غيرهم (٢) بالإضافة على الاسم (٣)، واختاره أبو عبيد، وأبو حاتم؛ لأنه تفسير لقوله ﴿وَمَا أَدْرَاكَ﴾، ثم أخبر ما هي فقال: ﴿فَكُّ رَقَبَةٍ (١٣)﴾\n\n<span data-type=\"title\" id=toc-6487>١٤ </span>- ﴿أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (١٤)﴾ مجاعة (٤).\n[٣٤٨٩] أخبرنا ابن فنجويه (٥)، نا عبيد الله بن عبد الله بن أبي سمرة (٦)، نا محمَّد بن عبد الله المستعيني (٧)، نا علي بن الحسين (٨) البَصْرِيّ، نا حجاج (٩)، نا جرير بن حازم (١٠)، قال: سمعت\n_________\n(١) أي: كاف (فك)، وميم (إطعام)، فتكون (فك رقبة أو إطعام).\nانظر: \"الحجة\" لابن زنجلة (ص ٧٦٤).\n(٢) هم: حمزة، وخلف، ونافع، وأبو جعفر، وابن عامر.\n(٣) انظر: \"التيسير\" للداني (ص ١٨١)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤١٠)، \"علل القراءات\" للأزهري (ص ٧٧٧)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠١، \"الحجة\" لابن زنجلة (ص ٧٦٤).\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٩٩، \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٢٨)، \"معاني القرآن\" للفراء ٣/ ٢٦٥، \"جامع البيان\" للطبري ٣٠/ ٢٠٣.\n(٥) الحسين الدينوري، ثقةٌ، صدوقٌ، كثير الرواية للمناكير.\n(٦) أبو محمَّد بن أبي سمرة البَغَوِيّ، قال البرقاني وابن الفرات: ثقة.\n(٧) محمَّد بن عبد الله بن الحسين، أبو بكر العلاف، قال الخَطيب: كان ثقة، مات سنة (٣٢٥ هـ). انظر: \"تاريخ بغداد\" ٥/ ٤٤٧.\n(٨) في (ج): الحسن، ولم يتبين لي من هو.\n(٩) في (ج). الحجاج، وهو ابن المنهال، ثقة فاضل.\n(١٠) ثقة، له أوهام إذا حدَّث من حفظه.","vol":"29","page":406},{"text":"الحسن (١) وأبا رجاء (٢) يقرآن: ﴿فِي يَوْمٍ ذِي مَسْغَبَةٍ﴾ (٣).\n\n<span data-type=\"title\" id=toc-6488>١٥ </span>- ﴿يَتِيمًا ذَا مَقْرَبَةٍ (١٥)﴾ قرابة (٤).\n\n<span data-type=\"title\" id=toc-6489>١٦ </span>- ﴿أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (١٦)﴾\nقد لصق بالتراب، من الفقر، فليس له مأوى إلَّا التُّراب (٥).\n[٣٤٩٠] سمعت أَبا القاسم الحبيبي (٦)، يقول: سمعت أَبا حامد الخارزنجي (٧) يقول: المتربة ها هنا من التوبة، وهي شدة الحال (٨).\n_________\n(١) البَصْرِيّ، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.\n(٢) العطاردي، ثقة.\n(٣) [٣٤٠٦] الحكم على الإسناد:\nرجاله ثقات ما عدا علي بن الحسين لم أتبينه.\nالتخريج:\n\"المحتسب في تبيين شواذ القراءات\" ٢/ ٣٦٢، \"مختصر الشواذ\" لابن خالويه (ص ٦٧٤)، \"شواذ القراءة\" للكرماني (ص ٢٦٥) مخطوط، \"إتحاف فضلاء البشر بالقراءات الأربعة عشر\" ٢/ ٦١١، \"إعراب القرآن\" للنحاس ٥/ ٢٣٢.\n(٤) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٢٩)، \"معاني القرآن\" للزجاج ٥/ ٣٢٩.\n(٥) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٢٩)، \"معجم مقاييس اللغة\" لابن فارس ١/ ٣٤٦، \"معاني القرآن\" للزجاج ٥/ ٣٣٠، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ١٦٥)، \"عمدة الحفاظ\" للسمين الحلبي ١/ ٥٨.\n(٦) هو الحسن بن محمَّد بن حبيب النَّيْسَابُورِيّ، قيل: كذبه الحاكم.\n(٧) هو أَحْمد بن محمَّد الخارزنجي، إمام أهل الأدب بخراسان في عصره بلا مدافعة، ولم يذكر بجرح أو تعديل.\n(٨) [٣٤٩٠] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم. =","vol":"29","page":407},{"text":"وأنشد الهذلي (١):\nوكُنَّا إذا ما الضَّيفُ حلّ بأرضنا ... سَفَكنا دماء البُدْن في تُرْبة الحال (٢)\n[٣٤٩١] أخبرنا الحسين بن محمَّد بن الحسين الدينوري (٣)، نا عمر بن أَحْمد بن القاسم يعني: النهاوندي (٤)، نا موسى بن إسحاق الأَنْصَارِيّ (٥)، نا عبد الحميد بن صالح (٦)، نا عيسى بن عبد الرحمن السلمي (٧)، عن طلحة بن مصرِّف (٨)، عن\n_________\n= التخريج:\nنقله القرطبي في \"تفسيره\" ٢٠/ ٧٠. وقال ابن منظور: أترب: استغنى وكثر ماله فصار كالتراب هذا الأعرف، وقيل: أترب: قل ماله، قال اللحياني: قال بعضهم: الترب: المحتاج. والتتريب: كثرة المال، والتتريب: قلة المال أَيضًا \"لسان العرب\" ١/ ٢٢٨ (ترب).\n(١) الهذلي: لم أجده.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٧٠ ونسبه إِلَى الهذلي. وذكره ابن منظور في \"لسان العرب\" ١١/ ١٩٠، ولم ينسبه وقال: الحال: التُّراب الليّن الذي يقال له السَّهْلة، والحال: الطِّين الأسود والحمأة.\n(٣) ابن فنجويه، ثقةٌ، صدوقٌ، كثير الرواية للمناكير.\n(٤) فقيه، روى عن الثِّقات الموضوعات.\n(٥) أبو بكر الخطمي، ثقة.\n(٦) ابن عجلان البُرجمي، صدوقٌ.\n(٧) عيسى بن عبد الرحمن السلمي، أبو سلمة الكُوفيّ، وثقه ابن معين، وأبو حاتم وقال: شيخ صالح الحديث، ووثقه أَيضًا أبو داود، وابن حبان، والحافظ ابن حجر. انظر: \"الجرح والتعديل\" ٦/ ٢٨١، \"الثِّقات\" لابن حبان ٧/ ٢٣٠، \"تهذيب الكمال\" ٢٢/ ٦٣٠، \"التقريب\" (٥٣٠٨).\n(٨) ثقةٌ، قارئٌ، فاضلٌ.","vol":"29","page":408},{"text":"عبد الرحمن بن عوسجة (١)، عن البراء بن عازب - ﵄ - قال: جاء أعرابي إِلَى رسول الله فقال: يَا رسول الله علمني عملًا يدخلني الجنة. فقال - ﷺ -: \"لئن أقصرت الخطبة لقد أعرضت المسألة، أعتِق النسمة (٢)، وفُكَّ الرقبة\"، قال: أوليستا واحدًا؟ قال: \"لا، عتق النسمة (٣)، أن تنفرد بعتقها، وفك الرقبة أن تعين في ثمنها، والمنحة الوكوف (٤) والفيء (٥) على ذي الرَّحم الظالم، فإن لم تطق ذلك فأطعم الجائع، واسق الظمآن، ومر المعروف، وانه عن المنكر، فإن لم تطق ذلك فكف لسانك إلَّا من خير\" (٦).\n_________\n(١) عبد الرحمن بن عوسجة الهمداني الكُوفيّ، ثقة، وثقه النَّسائيّ وابن حبان والحافظ ابن حجر. انظر: \"الجرح والتعديل\" ٥/ ٢٧٠، \"الثِّقات\" لابن حبان ٥/ ٩٩، \"تهذيب الكمال\" ١٧/ ٣٢٢، \"التقريب\" (٣٩٧٢).\n(٢) النسمة: النسيم الروح، أي: أعتق ذا نسمة، وكل دابة فيها روح فهي نسمة.\nانظر: \"شرح السنة\" للبغوي ٩/ ٣٥٥، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٤٩.\n(٣) في (ج): عتق الرقبة النسمة وهو تصحيف.\n(٤) في (ب): الركوب، وفي (ج): الزكوات وهو خطأ، والتصحيح من مصادر التخريج.\nومعنى الوكوف: أي غزيرة اللبن، وقيل: التي لا ينقطع لبنها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٢٢٠، \"شرح السنة\" للبغوي ٩/ ٣٥٥.\n(٥) في (ب): وأبق، وفي (ج): واتق، والتصحيح من المصادر المذكورة في تخريج الحديث. ومعنى الفيء على ذي الرَّحم الظالم أي: العطف عليه، والرجوع إليه بالبر. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٤٨٣.\n(٦) [٣٤٩١] الحكم على الإسناد: =","vol":"29","page":409},{"text":"<span data-type=\"title\" id=toc-6490>١٧ </span>- قوله تعالى: ﴿ثُمَّ كَانَ﴾ مع ذلك (١) ﴿مِنَ الَّذِينَ آمَنُوا﴾،\nوقيل: ثم بمعنى الواو (٢) ﴿وَتَوَاصَوْا﴾ أوصى بعضُهم بعضًا ﴿بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ﴾ برحمة النَّاس.\n\n<span data-type=\"title\" id=toc-6491>١٨ </span>- ﴿أُولَئِكَ أَصْحَابُ الْمَيْمَنَةِ (١٨) وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (١٩) عَلَيْهِمْ نَارٌ مُؤْصَدَةٌ (٢٠)﴾\nقرأ أبو عمرو، وعيسى بن عمر، وحمزة، ويعقوب، وحفص بالهمز ها هنا، وفي سورة الهمزة.\n_________\n= في إسناده عمر النهاوندي، يروي الموضوعات عن الثِّقات، والحديث صحيح كما في التخريج.\nالتخريج:\nرواه الإِمام أَحْمد في \"المسند\" ٥/ ٣٨٣ (١٨١٧٣)، وقال الهيثمي: رجاله ثقات \"مجمع الزوائد\" ٤/ ٢٤٠، ورواه البخاري في \"الأدب المفرد\" باب: فضل من يصل ذا الرَّحم الظالم (ص ٣٧) (٦٩)، وصححه الألباني في \"صحيح الأدب المفرد\" (ص ٥٣).\nورواه البيهقي في \"السنن الكبرى\" كتاب العتق، باب: فضل إعتاق النسمة وفك الرقبة ١٠/ ٢٧٣، والحاكم في \"المستدرك\" ٢/ ٢٣٦ (٢٨٦١)، وقال: هذا حديث صحيح الإسناد ولم يخرجاه ووافقه الذهبي، ورواه ابن حبان في \"صحيحه\"، انظر \"الإحسان بترتيب صحيح ابن حبان\" ٦/ ٢٥٦، ورواه البَغَوِيّ في \"شرح السنة\" في ثواب العتق ٩/ ٣٥٤، فالحديث صحيح، صححه الحاكم والذهبي وابن حبان والألباني كما تقدم.\n(١) أي أن هذِه القرب إنما تنفع مع الإيمان.\nانظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٣، \"زاد المسير\" لابن الجوزي ٩/ ١٣٥.","vol":"29","page":410},{"text":"غيرهم (١) بلا همز (٢)، وهما لغتان وهي المطبقة (٣). قال الفراء، وأبو عبيدة: يقال: أصدت الباب، وأوصدت إذا أطبقت (٤)، وقيل: معنى الهمز المطبقة، وغير الهمز المغلقة، ومنه قيل للباب وصيد (٥).\n* * *\n_________\n(١) منهم ابن كثير، ونافع، وابن عامر، والكسائي، وأبو بكر بن عياش عن عاصم.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤١٠)، \"التيسير\" للداني (ص ١٨١)، \"علل القراءات\" للأزهري (ص ٧٧٧).\n(٣) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٧٢).\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٦٦، \"مجاز القرآن\" لأبي عبيدة ٢/ ٢٩٩، \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٢٩)، \"عمدة الحفاظ\" للسمين الحلبي ٤/ ٣١٦.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٤، \"معجم مقاييس اللغة\" لابن فارس ٦/ ١١٧. وقال الإِمام أبو زرعة بن زنجلة: فمن همزه جعله (مفعلة) من: آصدت الباب. أي: أطبقته مثل آمنت، فاء الفعل همزة، تقول: آصد يوصد إيصادًا، ومن ترك الهمز جعله من أوصد يوصد إيصادًا، فاء الفعل واو، قال الكسائي: أوصدت الباب، وآصدته إذا رددته.\nانظر: \"الحجة\" لابن زنجلة (ص ٧٦٦).","vol":"29","page":411},{"text":"<span data-type=\"title\" id=toc-6492>٩١ - سُورَة الشمس</span>","vol":"29","page":413},{"text":"سورة الشمس\nمكية (١)، وهي مائتان وسبعة وأربعون حرفًا، وأربع وخمسون كلمة، وخمس عشرة آية (٢) (٣).\n[٣٤٩٢] أخبرني أبو الحسن محمَّد بن القاسم الفارسيّ (٤)، أخبرنا أبو محمَّد بن أبي حامد (٥)، حدثنا أبو جعفر محمَّد بن الحسن\n_________\n(١) أخرج ابن الضُّرَيس في \"فضائل القرآن\" (ص ٣٢)، والنحَّاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، وابن مردويه، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٣، عن ابن عباس قال: نزلت سورة ﴿وَالشَّمْسِ وَضُحَاهَا (١)﴾ بمكة. وأخرج ابن مردويه عن ابن الزُّبير مثله كما في \"الدر المنثور\" للسيوطي ٦/ ٥٩٩، \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٧.\n(٢) في (ج): وست عشرة آية في المدنِي الأول، ويقال في المكيّ كذلك، وخمس عشرة في عدد الباقين اختلافهما، آية ﴿فَعَقَرُوهَا﴾، عدَّها المدنِي الأول والمكي بخلاف عنه، ولم يعدَّها الباقون، والذي أراه أن هذا زيادة من ناسخ النسخة؛ حيث انفردت هذِه النسخة وهي متأخرة عن باقي النسخ المتقدمة، بذكره في بعض السور، ولذا رأيت حذفها لاعتقادي أنها ليست من الأصل، بالإضافة إِلَى أن ما يذكره هو نص كلام أبي عمرو الداني، في كتابه \"البيان في عد آي القرآن\" ويدل على ذلك أنَّه أحيانًا يذكره في الهامش ويعزوه إِلَى أبي عمرو الدانى، وأبو عمرو متوفى سنة (٤٤٤ هـ) وقد نبهت هنا مكتفيًا به.\n(٣) انظر: \"لباب التأويل\" للخازن ٤/ ٤٣٢، \"البيان في عد آي القرآن\" للداني (ص ٢٧٥) وفيه: وحروفها مائتان وستة وأربعون حرفًا.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) عبد الله بن أَحْمد بن جعفر الشَّيبانِيّ، ثقة.","vol":"29","page":415},{"text":"الأصفهاني (١)، حدثنا المؤمل بن إسماعيل (٢)، حدثنا سفيان الثَّوريّ (٣)، حدثنا أسلم المِنْقري (٤)، عن عبد الله بن عبد الرحمن بن أبزى (٥)، عن أَبيه (٦)، عن أُبِي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة والشمس، فكأنما تصدق (٧) بكل شيء طلعت عليه الشَّمس والقمر\" (٨).\n* * *\n_________\n(١) قال الخَطيب: كان ثقة.\n(٢) أبو عبد الرحمن البَصْرِيّ، صدوقٌ، سيئ الحفظ.\n(٣) ثقةٌ، حافظٌ، فقيهٌ، عابدٌ، إمامٌ، حجةٌ، وكان ربما دلس.\n(٤) أبو سعيد، ثقةٌ.\n(٥) الخزاعي، مقبولٌ.\n(٦) عبد الرحمن بن أبزى صحابي صغير.\n(٧) في الأصل: صدق، والتصحيح من (ب)، (ج).\n(٨) [٣٤٩٢] الحكم على الإسناد:\nضعيف فيه مؤمل بن إسماعيل صدوق سيئ الحفظ، عبد الله بن عبد الرحمن بن أبزى مقبول وشيخ المصنف لم يذكر بجرح أو تعديل، ومتن الحديث موضوع كما تقدم ذكره.\nالتخريج:\nتقدم مرارًا في أوائل السور.","vol":"29","page":416},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ <span data-type=\"title\" id=toc-6493>(١)﴾</span>\nقوله ﷿ (١):\n\n١ - ﴿وَالشَّمْسِ وَضُحَاهَا (١)﴾\nقال مجاهد: ضوؤها <span data-type=\"title\" id=toc-6494>(٢)</span>، قتادة هو النهار كله <span data-type=\"title\" id=toc-6495>(٣)</span>، مقاتل: حرها، كقوله في طه: ﴿وَلَا تَضْحَى﴾ (٤) بمعنى (٥): ولا يؤذيك الحر (٦).\n\n٢ - ﴿وَالْقَمَرِ إِذَا تَلَاهَا (٢)﴾\nتبعها، فأخذ من ضوئها، وسار خلفها، وذلك في النصف الأول من الشهر إذا غربت الشَّمس تلاها القمر طالعًا (٧).\n\n٣ - ﴿وَالنَّهَارِ إِذَا جَلَّاهَا (٣)﴾\nأي: جلَّى الشَّمس وكشفها بإِضاءتها (٨)، وقال الفراء وجماعة من\n_________\n(١) في (ب): قوله تعالى: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٨، \"معالم التنزيل\" للبغوي ٨/ ٤٣٧، \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٧.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٧، \"معالم التنزيل\" للبغوي ٨/ ٤٣٧، \"البحر المحيط\" لأبي حيان ٨/ ٤٧٣، وقال: هذا ليس بجيد؛ لأنه أقسم بالنهار في قوله: ﴿وَالنَّهَارِ إِذَا جَلَّاهَا﴾.\n(٤) طه: ١١٩.\n(٥) في (ب)، (ج): يعني.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٧، \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٧.\n(٧) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٨، \"معالم التنزيل\" للبغوي ٨/ ٤٣٧.\n(٨) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٨، \"إعراب القرآن\" للنحاس ٥/ ٢٣٥، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٧٤.","vol":"29","page":417},{"text":"العلماء (١): يعني: والنهار إذا جلى الظلمة، فجازت الكناية عن الظلمة، ولم تذكر لأن معناها معروف، ألا ترى أنك تقول: (أصبحت باردة) (٢)، (وأمست عاصفة) (٣)، وهبت شمالًا، فتُكني عن مؤنثات لم يجر لهن ذكر لأن معناهن معروف <span data-type=\"title\" id=toc-6496>(٤)</span>.\n\n٤ - ﴿وَاللَّيْلِ إِذَا يَغْشَاهَا (٤)﴾\nأي: يغشى الشمس حين تغيب فتظلم الآفاق <span data-type=\"title\" id=toc-6497>(٥)</span>.\n\n٥ - ﴿وَالسَّمَاءِ وَمَا بَنَاهَا (٥)﴾\nأي: ومن خلقها وهو الله تعالى (٦)، كقوله: ﴿فَانْكِحُوا مَا طَابَ لَكُمْ﴾) (٧) ﴿وَلَا تَنْكِحُوا مَا نَكَحَ آبَاؤُكُمْ﴾ (٨) وقيل: هو ما المصدر،\n_________\n(١) كالطبري، والزجَّاج.\n(٢) في (ج): وأمست باردة، وهي كذلك في \"معاني القرآن\" للفراء و\"جامع البيان\".\n(٣) في \"معاني القرآن\" للفراء، و\"جامع البيان\": أمست باردة.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٦٦، \"جامع البيان\" للطبري ٣٠/ ٢٠٨، \"معاني القرآن\" للزجَّاج ٥/ ٣٣٢، \"الوسيط\" للواحدي ٤/ ٤٩٤.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٩، \"إعراب القرآن\" للنحَّاس ٥/ ٢٣٥، \"معالم التنزيل\" للبغوي ٨/ ٤٣٧.\n(٦) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٩، وقال: وبناؤه إياها تصييره إياها للأرض سقفًا. \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٠، \"معالم التنزيل\" للبغوي ٨/ ٤٣٧، وبعضهم يجعلها بمعنى الذي، واختاره الزمخشري في \"الكشاف\" ٤/ ٧٤٧.\n(٧) ما بين القوسين ساقط من الأصل. وهي الآية (٣) من سورة النساء.\n(٨) النساء: ٢٢.","vol":"29","page":418},{"text":"أي: وبنائها (١) كقوله: ﴿بِمَا غَفَرَ لِي رَبِّي﴾ (٢).\n\n<span data-type=\"title\" id=toc-6498>٦ </span>- ﴿وَالْأَرْضِ وَمَا طَحَاهَا (٦)﴾\nخلق (٣) ما فيها عن (٤) عطية، عن ابن عباس - ﵄ - (٥).\nوروى (٦) الوالبي عنه قسمها <span data-type=\"title\" id=toc-6499>(٧)</span>، غيره: بسطها <span data-type=\"title\" id=toc-6500>(٨)</span>.\n\n٧ - ﴿وَنَفْسٍ وَمَا سَوَّاهَا (٧)﴾ عدّل خلقها (٩).\n\n٨ - ﴿فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (٨)﴾\nقال ابن عباس برواية الوالبيّ: بيّن لها الخير والشر (١٠)، العوفي\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٩، \"معاني القرآن\" للزجَّاج ٥/ ٣٣٢، \"إيجاز البيان\" للنيسابوري ٢/ ٣٢١.\n(٢) يس: ٢٧.\n(٣) في (ب)، (ج): أي خلق.\n(٤) في (ب)، (ج): رواه.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٩.\n(٦) من (ب) (ج).\n(٧) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١٠، \"إعراب القرآن\" للنحاس ٥/ ٢٣٦.\n(٨) القائل: عبد الرحمن بن زيد بن أسلم، ومجاهد.\nانظر: \"جامع البيان\" للطبري ٣٠/ ٢٠٩، \"معالم التنزيل\" للبغوي ٨/ ٤٣٧.\nوكذا أبو صالح، والضحاك، وقتادة، والسدي، والثوري.\nانظر: \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٦٥ وقال: وهذا أشهر الأقوال، وعليه الأكثر من المفسرين، وهو المعروف عند أهل اللغة.\n(٩) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١٠، \"معالم التنزيل\" للبغوي ٨/ ٤٣٨.\n(١٠) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١٠، ورواه عن عطية عنه كذلك، وانظر: \"معالم التنزيل\" ٨/ ٤٣٨.","vol":"29","page":419},{"text":"عنه علَّمها الطاعة والمعصية (١). الكلبي: أعلمها ما تأتي وما تتقي (٢)، وقال ابن زيد وابن الفضل: جعل فيها ذلك، يعني: بتوفيقه إياها للتقوى وخذلانه (٣) إياها للفجور (٤).\n[٣٤٩٣] أخبرني الحسين (٥) بن محمَّد بن الحسين بن عبد الله (٦)، حدثنا موسى بن محمَّد بن علي بن عبد الله (٧)، حدثنا عبد الله بن مُحمد (٨) بن سنان (٩)، حدثنا مسلم بن إبراهيم (١٠)، قال: حدثنا\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١٠، \"معالم التنزيل\" للبغوي ٨/ ٤٣٨.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٨، حيث جعله من رواية الكلبي عن ابن عباس، لا من قول الكلبي ونصه عرَّفها ما تأتي من الخير، وما تتقي من الشر.\nوفي \"الوسيط\" للواحدي ٤/ ٤٩٥ نسبه كذلك إلى ابن عباس، ولعله أقرب.\n(٣) في (ج): بالتقوى وبخذلانه.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١٠، \"معالم التنزيل\" للبغوي ٨/ ٤٣٨، \"زاد المسير\" لابن الجوزي ٩/ ١٤٠، واختار هذا الزجَّاج في \"معاني القرآن\" ٥/ ٣٣٢، وابن القيم في \"شفاء العليل\" ١/ ١٥٨ حيث قال: ومن ذلك إخباره سبحانه بأنه هو الذي يلهم العبد فجوره وتقواه، والإلهام الإلقاء في القلب، لا مجرد البيان والتعليم، كما قاله طائفة من المفسرين، إذ لا يقال لم يدن لغيره شيئًا، وعلمه إياه أنه قد ألهمه ذلك، هذا لا يعرف في اللغة البتة، بل الصواب ما قاله ابن زيد قال: جعل فيها فجورها وتقواها، وعليه حديث عمران بن الحصين ..\nوحديث عمران أورده المصنف برقم (١١) وسيأتي تخريجه.\n(٥) في (ب): (الحسن)، وهو تصحيف.\n(٦) ابن فنجويه الدينوري، ثقةٌ، صدوقٌ، كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) ليست في (ب)، (ج).\n(٩) أبو محمَّد السعدي، متروك، وكان يضع الحديث.\n(١٠) أبو عمرو الفراهيدي، ثقةٌ، مأمونٌ.","vol":"29","page":420},{"text":"عزرة (١) بن ثابت الأنصاري (٢)، حدثنا يحيى بن عُقيل (٣)، عن يحيى بن يَعْمَر (٤)، عن الأسود الدِّيْلي (٥) قال: قال لي عمران بن الحصين (٦) - ﵁ -: أرأيت ما يعمل فيه الناس ويُكادحون فيه، أشيءٌ قضي عليهم، (ومضى عليهم) (٧) من قدرٍ سبق، أو فيما يستقبلون مما أتاهم به نبيهم - ﷺ -، وأكُّدت عليهم الحجة؟ قلت: بل شيءٌ قضي عليهم، قال: فهل يكون ذلك ظلمًا؟ قال: ففزعت منه فزعًا شديدًا، وقلت: إنه ليس شيء إلا وهو خلقه، ومُلك يدِه، لا يُسأَل عمَّا يَفْعَل وهُم يُسأَلُون. فقال في: سدَّدك الله إنما سألتك لأخبر عقلك، إن رجلًا من جهينة (أو مزينة) (٨)، أتى النبي - ﷺ - (فقال يا رسول الله) (٩): أرأيت ما يعمل الناس فيه، ويتكادحون فيه، أشيءٌ\n_________\n(١) في (ب)، (ج): عروة، وهو خطأ، كذا في \"معالم التنزيل\" ولم يتنبه لذلك محققو الكتاب.\n(٢) ثقة.\n(٣) يحيى بن عُقيل، الخزاعي البصري، قال ابن معين: ليس به بأس، وذكره ابن حبان في \"الثقات\" وقال الحافظ: صدوق. انظر: \"الجرح والتعديل\" ٩/ ١٧٦، \"الثقات\" لابن حبان ٥/ ٥٢٨، \"تهذيب الكمال\" ٣١/ ٤٧٣، \"التقريب\" (٧٦١٠).\n(٤) ثقة، وكان يرسل.\n(٥) ثقة، فاضلٌ، مخضرمٌ.\n(٦) صحابي مشهور.\n(٧) ليست في (ج).\n(٨) ليست في (ج).\n(٩) ليست في (ج).","vol":"29","page":421},{"text":"قضي عليهم من قدرٍ سبق، أو فيما يستقبلون مما أتاهم به نبيهم - ﷺ - وأكَّدت به عليهم الحجة؟ فقال: \"في شيءٍ قد قضي عليهم\" قال: قلت: ففيم العمل إذا؟ قال: \"من كان الله خلقه لإحدى المنزلتين، يهيئه الله تعالى لها، وتصديق ذلك في كتاب الله ﷿: ﴿وَنَفْسٍ وَمَا سَوَّاهَا (٧) فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (٨)﴾ \" (١).\n\n<span data-type=\"title\" id=toc-6501>٩ </span>- ﴿قَدْ أَفْلَحَ﴾ سعد وفاز، وها هنا موضع القَسَم (٢)\n﴿مَنْ زَكَّاهَا﴾ أي: أفلحت نفس زكاها الله تعالى (يعني: أصلحها) (٣)، وطَهرها من الذنوب، ووفقها للتقوى (٤).\n\n<span data-type=\"title\" id=toc-6502>١٠ </span>- ﴿وَقَدْ خَابَ﴾ وخسرت نفس ﴿مَنْ دَسَّاهَا﴾\n_________\n(١) [٣٤٩٣] الحكم على الإسناد:\nضعيف جدًا؛ فيه عبد الله بن محمَّد بن سنان، متروك، وموسى بن محمَّد لم أجده، لكن الحديث صحيح من طريق آخر.\nالتخريج:\nرواه الإِمام مسلم في القدر، باب: كيفية خلق الآدمي في بطن أمه، وكتابة رزقه وأجله وعمله وشقاوته وسعادته. (٢٦٥٠) من طريق آخر عن عزرة بن ثابت، به.\n(٢) أي جواب القسم.\nانظر: \"جامع البيان\" للطبري ٣٠/ ٢١٢، وقال ابن القيم في \"التبيان في أقسام القرآن\" (ص ١٥): لمَا طال الكلام حسن حذف اللام من الجواب، وقد تضمن هذا القسم الإقسام بالخالق والمخلوق، فأقسم بالسماء وبانيها، والأرض وطاحيها، والنفس ومسويها.\n(٣) ما بين القوسين ليس في الأصل، والمثبت من (ب)، (ج).\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١١.","vol":"29","page":422},{"text":"دسسها الله فأخملها وخذلها، ووضع منها، وأخفى محلها، حتى عمل (١) بالفجور، وركب المعاصي، والعرب تفعل هذا كثيرًا، فتُبدِل في الحرف المشدد بعض حروفه ياء أو واوًا، كالتَّفضي، والتَّظني وبابهما (٢) (٣).\n[٣٤٩٤] أخبرنا أبو بكر بن عبدوس المزكي (٤)، أخبرنا أبو الحسن المحفوظي (٥)، حدثنا عبد الله بن هاشم (٦) حدثنا عبد الرحمن بن مهدي (٧)، عن سفيان (٨)، عن خُصيف (٩)، عن سعيد بن جبير (١٠)، ومجاهد (١١) ﴿قَدْ أَفْلَحَ مَنْ زَكَّاهَا﴾ قال أحدهما: أصلحها، وقال الآخر: طهَّرها، ﴿وَقَدْ خَابَ مَنْ دَسَّاهَا﴾ قال أحدهما:\n_________\n(١) عمل أي الإنسان، وفي (ب)، (ج): عملت - ركبت: أي النفس.\n(٢) في (ب)، (ج): بابها.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٠، \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٣٠)، \"تأويل مشكل القرآن\" لابن قتيبة (ص ٣٤٤)، \"جامع البيان\" للطبري ٣٠/ ٢١٢.\n(٤) محمَّد بن أحمد بن عبدوس، أبو بكر، فقيه نحوي، لم يذكر بجرح أو تعديل.\n(٥) علي بن أحمد بن محفوظ، لم يذكر بجرح أو تعديل.\n(٦) ابن حيان العبدي، ثقة، صاحب حديث.\n(٧) ثقةُ، ثبتٌ، حافظ.\n(٨) الثوري، ثقة، حافظ، فقيه إمام حجة، وكان ربما دلس.\n(٩) ابن عبد الرحمن الجزري، صدوقٌ، سيِّئ الحفظ، خلط بآخره، ورمي بالإرجاء.\n(١٠) ثقة ثبت فقيه.\n(١١) ابن جبر، ثقة إمام في التفسير وفي العلم.","vol":"29","page":423},{"text":"أغواها، وقال الآخر: أضلَّها (١).\nوقال قتادة: دسّاها: آثمها وأفجرها (٢)، وقال ابن عباس: أبطلها (٣) وأهلكها (٤).\n[٣٤٩٥] وأخبرنا عبد الله بن حامد (٥)، أخبرنا أبو محمَّد المُزني (٦)، حدثنا الحضرمي (٧)، حدثنا عثمان (٨)، حدثنا أبو الأحوص (٩)، عن محمَّد بن السائب (١٠)،\n_________\n(١) [٣٤٩٤] الحكم على الإسناد:\nضعيف فيه خصيف بن عبد الرحمن، صدوق، سيئ الحفظ، وشيخ المصنف، وشيخه لم أر فيهما جرحًا، ولا تعديلًا.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ٢١٢ قال: حدثنا أبو غريب، ثنا وكيع، عن سفيان به. والقائل: لأغواها، سعيد بن جبير، وأما مجاهد فقد نقل عنه كلا القولين.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١٣.\n(٣) في (ج): أضلها.\n(٤) انظر \"التبيان في أقسام القرآن\" لابن القيم (ص ١٧ - ١٨) منسوبًا إلى تلامذة ابن عباس، وفي \"المستدرك\" للحاكم ٢/ ٥٧١ عن ابن عباس: أغواها، وقال: هذا حديث صحيح على شرط الشيخين، ولم يخرجاه، ووافقه الذهبي.\n(٥) الأصبهاني، لم يذكر بجرح أو تعديل.\n(٦) في الأصل: (المزين)، والتصحيح من (ب)، (ج)، وهو أحمد بن عبد الله بن محمَّد المزني، الشيخ الجليل القدوة الحافظ.\n(٧) محمَّد بن عبد الله بن سليمان مطين، ثقةٌ، حافظٌ.\n(٨) ابن محمَّد بن إبراهيم بن عثمان العبسي، ثقةٌ، حافظ، شهير، وله أوهام.\n(٩) سلاَّم بن سليم، ثقةٌ، متقنٌ، صاحب حديث.\n(١٠) الكلبي، متهم بالكذب، ورمي بالرفض.","vol":"29","page":424},{"text":"عن أبي صالح (١): ﴿قَدْ أَفْلَحَ مَنْ زَكَّاهَا (٩) وَقَدْ خَابَ مَنْ دَسَّاهَا (١٠)﴾ (٢) قال: أفلحت نفس زكَّاها الله، وخابت نفس أفسدها الله ﷿ (٣).\nوقال الحسن: معناه قد أفلح من زكَّى نفسه فأصلحها، وحملها على طاعة الله ﷿، ﴿وَقَدْ خَابَ مَنْ دَسَّاهَا (١٠)﴾ قال: من أهلكها وأضلها وحملها على معصية الله ﷿ (٤)، فجعل الفعل للنفس (٥).\n_________\n(١) مولى أم هانئ، ضعيفٌ، يرسل.\n(٢) ﴿وَقَدْ خَابَ مَنْ دَسَّاهَا (١٠)﴾ ليست في الأصل.\n(٣) [٣٤٩٥] الحكم على الإسناد:\nضعيف جدًّا، محمَّد بن السائب الكلبي متهم بالكذب، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجده عند غير المصنف.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٣٩، \"التبيان في أقسام القرآن\" لابن القيم (ص ١٧).\n(٥) هذا هو أحد القولين في المسألة: والقول الثاني: أن الفعل لله سبحانه، أي: أفلحت نفس زكاها الله، وهذا قول ابن عباس ومقاتل، والفرَّاء، والزجّاج، والطبري، يشهد له حديث \"اللهم آت نفسي تقواها، أنت وليها ومولاها، وزكها أنت خير من زكلاها\" يأتي تخريجه.\nأما القول الثاني: وهو جعل الفعل للنفس، فهو قول الحسن وقتادة، أي. أفلح من زكى نفسه، بطاعة الله، وصالح الأعمال، ورجح هذا القول ابن القيم ﵀ بعد ذكره لأدلة كل قول من ثلاثة وجوه.\nأحدها: أن طريقة القرآن تعليق الفلاح على فعل العبد واختياره.\nالثاني: أن فيه زيادة فائدة، وهي إثبات فعل العبد وكسبه، وما يثاب وما يعاقب عليه، وفي قوله: ﴿فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (٨)﴾ إثبات القضاء والقدر السابق، فتضمنت الآيتان هذين الأصلين العظيمين، وهما كثيرًا ما يقترنان في القرآن. =","vol":"29","page":425},{"text":"[٣٤٩٦] أخبرني (١) الحسين بن محمَّد بن عبد الله السفياني (٢)، حدثنا محمَّد بن الحسن (٣) بن علي اليقطيني (٤)، أخبرنا أحمد بن عبد الله بن يزيد العقيلي (٥)، حدثنا صفوان بن صالح (٦)، حدثنا الوليد بن مسلم (٧)، حدثنا ابن لهيعة (٨)، عن خالد بن يزيد (٩)، عن سعيد بن أبي هلال (١٠)، أن رسول الله - ﷺ - كان إذا قرأ هذِه الآية: ﴿قَدْ أَفْلَحَ مَنْ زَكَّاهَا (٩)﴾ وقف ثم قال: \"اللهم آت نفسي\n_________\n= الثالث: أن هذا القول يستلزم القول الأول لا العكس، فإن العبد إذا زكَى نفسه ودسَّاها، فإنما يزكيها بعد تزكية الله لها بتوفيقه وإعانته، وإنما يدسَّيها بعد تدسية الله لها بخذلانه، والتخلية بينه وبين نفسه، بخلاف ما إذا كان المعنى على القدر السابق المحض، لم يبق للكسب وفعل العبد ها هنا ذكر البتة اهـ باختصار وتصرف يسير.\nانظر: \"التبيان في أقسام القرآن\" لابن القيم (ص ١٩).\n(١) في (ب)، (ج): وأخبرنا.\n(٢) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) في (ج): الحسين وهو تصحيف.\n(٤) ثقة.\n(٥) مستور.\n(٦) أبو عبد الملك الثقفي، ثقةٌ، وكان يدلس تدليس التسوية.\n(٧) القرشي، ثقةٌ، لكنه كثير تدليس التسوية.\n(٨) في (ب)، (ج): عن أبي لهيعة، خطأ، وهو عبد الله بن لهيعة، صدوق خلط بعد احتراق كتبه.\n(٩) في الأصل: زيد وهو خطأ، والتصحيح من (ب)، (ج)، وهو أبو عبد الرحيم المصري، ثقة فقيه.\n(١٠) في (ب)، (ج): عن سعيد وأبي هلال، وهو أبو العلاء المصري، صدوق.","vol":"29","page":426},{"text":"تقواها، أنت وليها ومولاها، وزَكِّها أنت خير من زَكاها\" (١).\n\n<span data-type=\"title\" id=toc-6503>١١ </span>- قوله ﷿: ﴿كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا (١١)﴾ بطغيانها (٢) وعدوانها،\n_________\n(١) [٣٤٩٦] الحكم على الإسناد:\nمعضل، وفيه العقيلي مستور، وابن لهيعة صدوق، اختلط، والحديث بشواهده حسن لغيره كما سيأتي في التخريج.\nالتخريج:\nأخرجه الطبراني في \"المعجم الكبير\" ١١/ ٨٧ بنحوه قال: حدثنا يحيى بن عثمان، حدثنا أبي، حدثنا ابن لهيعة، عن عمرو بن دينار عن ابن عباس، وقال الهيثمي: رواه الطبراني وإسناده حسن \"مجمع الزوائد\" ٧/ ١٣٨، وعزاه السيوطي: إلى ابن المنذر وابن مردويه \"الدر المنثور\" ٦/ ٦٠٠.\nوللحديث شواهد:\nأولًا: من حديث أبي هريرة - ﵁ - قال: سمعت رسول الله - ﷺ - يقرأ: ﴿فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (٨)﴾ قال: \"اللهم آت نفسي تقواها، وزكِّها أنت خير من زكاها، أنت وليها ومولاها\"، رواها ابن أبي حاتم، كما ذكر ذلك ابن كثير في \"تفسيره\" ١٤/ ٣٦٨، وقال: لم يخرجوه من هذا الوجه.\nقلت: وفي سنده عبد الله بن عبد الله الأموي، قال الحافظ ابن حجر: لين الحديث. \"التقريب\" ١/ ٥٠٦.\nالثاني: من حديث عائشة وذلك أنها فقدت النبي - ﷺ - من مضجعه، فلمسته بيدها، فوقعت عليه وهو ساجد، وهو يقول: \"رب أعط نفسي تقواها، وزكها أنت خير من زكاها، أنت وليها ومولاها\" رواه أحمد في \"المسند\" ٦/ ٢٠٩، وفي سنده صالح بن سعيد قال فيه ابن حجر: مقبول. \"التقريب\" ١/ ٤٢٩.\nالثالث: حديث زيد بن أرقم، وفيه \"اللهم آت نفسي تقواها، وزكِّها أنت خير من زكاها، أنت وليها ومولاها\" رواه مسلم كتاب الذكر والدعاء، باب التعوذ من شر ما عمل ومن شر ما لم يعمل (٢٧٢٢)، وأحمد في \"المسند\" ٤/ ٣٧١ فالحديث بشواهده حسن لغيره كما تقدم.\n(٢) في (ج): أي بطغيانها، قال الفراء في \"معاني القرآن\" ٣/ ٢٦٧: أراد بطغيانها إلا أن الطغوى أشكل برؤوس الآيات فأختير لذلك. =","vol":"29","page":427},{"text":"وروى عطاء الخراساني، عن ابن عباس - ﵄ - قال: اسم العذاب الذي جاءهم الطغوى، فقال: كذبت ثمود بعذابها (١) (٢).\nوقراءة (٣) العامة بفتح الطاء، وقرأ الحسن وحماد بن سلمة (بطغواها) بضم الطاء، وهي لغة كالفَتوى والفُتوى والفُتيا (٤).\n\n<span data-type=\"title\" id=toc-6504>١٢ </span>- ﴿إِذِ انْبَعَثَ﴾ قام (٥) ﴿أَشْقَاهَا﴾ وهو قدار بن سالف، عاقر الناقة\nوكان رجلًا أشقر أزرق، قصيرًا ملتزق الحلق، واسم أمه قديرة (٦).\n_________\n= وانظر: \"جامع البيان\" للطبري ٣٠/ ٢١٤.\n(١) في (ب)، (ج): كذبت ثمود بطغواها، أي: بعذابها.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٣١٣، والأثر ضعيف؛ لأن عطاء الخراساني لم يدرك ابن عباس، كما صرح بذلك الإمامان أبو داود والدارقطني.\nانظر: \"تهذيب الكمال\" للمزي ٢٠/ ١١٠.\nوذكر هذا القول النحَّاس في \"إعراب القرآن\" ٥/ ٢٣٧، وقال: وهذا يصح على حذف، أي: بعذاب طغواها مثل: ﴿وَاسْأَلِ الْقَرْيَةَ﴾ [يوسف: ٨٢].\n(٣) في (ب)، (هـ): وقرأ.\n(٤) انظر: \"المحتسب\" لابن جني ٢/ ٣٦٣، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٤)، \"الكامل في القراءات الخمسين\" للهذلي (٣٤٩/ ب)، \"شواذ القراءة\" للكرماني (٢٦٦)، \"إتحاف فضلاء البشر\" للدمياطي ٢/ ٦١٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٧٨، \"البحر المحيط\" لأبي حيان ٨/ ٤٧٥، وقال: وقراءة الحسن وحماد على أنها مصدر كالرجعى والحسنى، وكان قياسها الطغيا بالياء، كالسقيا، لكنهم شذوا فيه. وقال القرطبي: وقيل: هما لغتان.\n(٥) قام ليست في (ج).\n(٦) روى الإِمام أحمد في \"مسنده\" (٢٣٢٠)، من حديث ابن عباس ليلة أسري بالنبي - ﷺ - وفيه: أنه نظر في النار ورأى رجلًا أحمر أزرق جعدًا شعثًا إذا رأيته، قال: \"من هذا يا جبريل\"، قال: هذا عاقر الناقة ورجاله ثقات، إلا قابوس بن أبي =","vol":"29","page":428},{"text":"[٣٤٩٧] أخبرنا محمَّد بن حمدون (١)، أخبرنا مكي بن عبدان (٢)، حدثنا عبد الرحمن (بن بشر) (٣)، حدثنا سفيان (٤)، حدثنا هشام بن عروة (٥)، عن أبيه (٦)، عن عبد الله بن زمعة (٧) - ﵁ - قال: ذكر رسول الله - ﷺ - عاقر الناقة، قال: \"انتدب لها رجل عارم (٨)، ذو عز ومنعة في قومه، كأبي زمعة\" وذكر الحديث (٩).\n_________\n= ظبيان فيه لين كما في \"تقريب التهذيب\" لابن حجر ٢/ ١٧.\nوانظر \"جامع البيان\" للطبري ٣٠/ ٢١٤، \"إعراب القرآن\" للنحاس ٥/ ٢٣٨، \"معالم التنزيل\" للبغوي ٨/ ٤٤، \"البداية والنهاية\" لابن كثير ١/ ١٣٥، وقال: وكان يقال: إنه ولد زانية، ولد على فراش سالف، وهو ابن رجل يقال له صيبان.\n(١) العالم الزاهد الصالح، لم يذكر بجرح أو تعديل.\n(٢) المحدث الثقة المتقين.\n(٣) ما بين القوسين ليس في الأصل، والمثبت من (ب)، (ج)، وهو أبو محمَّد النيسابوري، ثقة.\n(٤) ابن عيينة، ثقةٌ، حافظٌ، إمام حجة إلا أنه تغير حفظه بأخرة، وكان ربما دلس عن الثقات.\n(٥) ثقةٌ، ربما دلس.\n(٦) عروة بن الزبير بن العوام الأسدي، ثقةٌ.\n(٧) عبد الله بن زمعة بن الأسود بن المطلب بن أسد القرشي، صحابي مشهور، قتل يوم الدار مع عثمان بن عفان. انظر: \"الاستيعاب\" ٣/ ٤٣.\n(٨) عارم: أي خبيث شرير، والعرام الشدة والقوة والشراسة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٢٣.\n(٩) [٣٤٩٧] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات؛ والحديث صحيح، كما سيأتي في التخريج. =","vol":"29","page":429},{"text":"<span data-type=\"title\" id=toc-6505>١٣ </span>- ﴿فَقَالَ لَهُمْ رَسُولُ اللَّهِ﴾\nصالح ﵇، ﴿نَاقَةَ اللَّهِ﴾ إغراءً وتحذيرًا، أي: احذروا عقر ناقة الله كقولك البئر البئر، الأسد الأسد (١).\n﴿وَسُقْيَاهَا﴾ شربها وقسمها (٢) من الماء، فلا تزاحموها فيه (٣)، كما قال الله ﷿: ﴿لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ﴾ (٤).\n\n<span data-type=\"title\" id=toc-6506>١٤ </span>- ﴿فَكَذَّبُوهُ﴾ يعني: صالحًا ﵇.\n﴿فَعَقَرُوهَا﴾ يعني: الناقة (٥)\n﴿فَدَمْدَمَ﴾ دمّر ﴿عَلَيْهِمْ﴾ وأهلكهم، ﴿رَبُّهُمْ بِذَنْبِهِمْ﴾ (٦)\n_________\nالتخريج:\nرواه البخاري في كتاب الأنبياء، باب: قول الله تعالى: ﴿وَإِلَى ثَمُودَ أَخَاهُمْ صَالِحًا﴾ (٣٣٧٧)، ورواه في كتاب التفسير، سورة والشمس وضحاها (٤٩٤٢) ورواه مسلم في كتاب الجنة وصفة نعيمها وأهلها، باب: النار يدخلها الجبارون، والجنة يدخلها الضعفاء (٢٨٥٥).\nورجح الحافظ ابن حجر أن المراد بأبي زمعة ليس هو الصحابي الذي بايع تحت الشجرة وهو عبيد البلوي، وإنما هو غيره ممن يكنى أبا زمعة من الكفار. \"فتح الباري\" ٨/ ٧٠٦.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢٦٨، وقال الزجاج في \"معاني القرآن\" ٥/ ٣٣٣: منصوب على معنى ذروا ناقة الله.\n(٢) ليست في (ب)، (ج).\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١٤، \"معالم التنزيل\" للبغوي ٨/ ٤٤٠.\n(٤) الشعراء: ١٥٥.\n(٥) قال ابن عطية في \"المحرر الوجيز\" ٥/ ٤٨٩: قدم تعالى التكذيب على العقر، لأنه كان سبب عقر الناقة.\n(٦) بذنبهم ليست في الأصل، وأثبته من (ب)، (ج).","vol":"29","page":430},{"text":"بتكذيبهم رسوله، وعقرهم ناقته (١) ﴿فَسَوَّاهَا﴾ فسوى الدمدمة عليهم جميعًا وعمَّهم بها (٢)، فلم يفلت منهم أحد (٣).\nقال المؤرج: الدمدمة: الهلاك (٤) باستئصال (٥)، وقال بعض أهل اللغة: الدمدمة: الإدامة، تقول العرب: ناقة مدمدمة، أي: سمينة مملوءة (٦).\nوقرأ عبد الله بن الزبير - ﵁ -: (فدهدم عليهم) بالهاء وهي لغتان كقولك: امتقع لونه، واهتقع إذا تغير (٧).\n_________\n(١) في (ب)، (ج): الناقة.\n(٢) ليست في الأصل، والمثبت من (ب)، (ج).\n(٣) قال قتادة: ذُكر لنا أن أحيمر ثمود؛ أبي أن يعقرها، حتى بايعه صغيرهم وكبيرهم، وذكرهم وأنثا هم، فلما اشترك القوم في عقرها، دمدم الله عليهم بذنبهم فسواها.\nانظر: \"جامع البيان\" للطبري ٣٠/ ٢١٤، ولذلك نسب التكذيب والعقر إلى جميعهم. وانظر: \"إعراب القرآن\" للنحاس ٥/ ٢٣٩.\n(٤) في (ب): هلاك\n(٥) انظر: \"جمهرة اللغة\" لابن دريد ١/ ١٩٣، \"إيجاز البيان\" للنيسابوري ٢/ ٨٨٠، \"معالم التنزيل\" للبغوي ٨/ ٤٤٠، \"الدر المصون\" للسمين الحلبي ١١/ ٢٥.\n(٦) انظر: \"تهذيب اللغة\" للأزهري ١٤/ ٨١، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٣١٨)، \"الصحاح\" للجوهري ٥/ ١٩٢١، \"لسان العرب\" لابن منظور ١٢/ ٢٠٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٧٩، \"عمدة الحفاظ\" للسمين الحلبي ٢/ ٢٤.\n(٧) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٤)، \"شواذ القراءات\" للكرماني (ص ٢٦٦)، \"المحرر الوجيز\" لابن عطية ٥/ ٤٨٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٧٩، \"البحر المحيط\" لأبي حيان ٨/ ٤٧٦.","vol":"29","page":431},{"text":"<span data-type=\"title\" id=toc-6507>١٥ </span>- ﴿وَلَا يَخَافُ﴾\nقراءة أهل الحجاز (١) والشام بالفاء، وكذلك هو في مصاحفهم، والباقون بالواو وهكذا في مصاحفهم (٢) ﴿عُقْبَاهَا﴾ عاقبتها. واختلف العلماء في معنى ذلك:\nفقال الحسن: ولا يخاف الله من أحد تبعةً في إهلاكهم (٣)، وهي رواية علي بن أبي طلحة، عن ابن عباس.\nوقال الضحاك، والسدِّيُّ، والكلبي: هو راجع إلى العاقر (٤)،\n_________\n(١) هكذا في الأصل، وكذا في \"جامع البيان\" للطبري ٣٠/ ٢١٦، \"الوسيط\" للواحدي ٤/ ٥٠٠.\nوفي (ب)، (ج): قرأ أهل المدينة والشام، وكذلك في \"معاني القرآن\" للفراء ٣/ ٢٦٩، و\"المحرر الوجيز\" لابن عطية ٥/ ٤٨٩، كلهم بدلًا من أهل الحجاز: أهل المدينة.\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤١١)، \"التيسير\" للداني (ص ١٨١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠١، \"علل القراءات\" للأزهري (ص ٧٨٠)، \"معاني القرآن\" للفراء ٣/ ٢٦٩ - ٢٧٠.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١٥، \"معالم التنزيل\" للبغوي ٨/ ٤١١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٨٠، وقال: وقراءة الفاء ها هنا أجود، أي: فلا يخاف الله عاقبة إهلاكهم اهـ بتصرف.\nوانظر: \"علل القراءات\" للأزهري (ص ٧٨٠)، \"إعراب القرآن\" للنحَّاس ٥/ ٢٤٠.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١٥ - ٢١٦، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٨٠، وقال: وقراءة الواو ها هنا أشبه أي: ولا يخاف الكافر عاقبة ما صنع اهـ بتصرف يسير.\nوانظر: \"معاني القرآن\" للفراء ٣/ ٢٧٠، \"علل القراءات\" للأزهري (ص ٧٨٠)، \"إعراب القرآن\" للنحَّاس ٥/ ٢٤٠.","vol":"29","page":432},{"text":"وفي الكلام تقديم وتأخير تقديره: إذ انبعث أشقاها (١)، ولا يخاف عقباها (٢).\n_________\n(١) زاد هنا في الأصل: تقديره.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٤١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٨٠.","vol":"29","page":433},{"text":"<span data-type=\"title\" id=toc-6508>٩٢ - سُورَة الليل</span>","vol":"29","page":435},{"text":"سورة ﴿وَاللَّيْلِ﴾\nمكية (١)، وهي ثلاثمائة وعشرة أحرف، وإحدى وسبعون كلمة، في احدى وعشرون آية (٢).\n[٣٤٩٨] أخبرني محمَّد بن القاسم بن أحمد (٣)، حدثنا عبد الله بن أحمد بن جعفر (٤)، أخبرنا أبو عمرو الحيري (٥)، وأبو عثمان البصري (٦)، قالا: حدثنا محمَّد بن عبد الوهاب العبدي (٧)، حدثنا أحمد (٨) بن عبد الله بن يونس (٩)، حدثنا سلَّام بن سليم (١٠)، حدثنا\n_________\n(١) أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٢) والنحَّاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٣ عن ابن عباس قال: نزلت سورة ﴿وَاللَّيْلِ إِذَا يَغْشَى (١)﴾ بمكة، وأخرج ابن مردويه عن ابن الزبير مثله كما في \"الدر المنثور\" للسيوطي ٦/ ٦٠٣.\nوهي مكية في قول الجمهور، وقال المهدوي: وقيل: هي مدنية، وقيل: فيها مدني. انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٠.\n(٢) انظر: \"البيان في محمد آي القرآن\" للداني (ص ٢٧٦)، \"لباب التأويل\" للخازن ٤/ ٤٣٤.\n(٣) المرتب الماوردي أبو الحسن الفارسي، لم يذكر بجرح أو تعديل.\n(٤) أبو محمَّد بن أبي حامد الشيباني، ثقة.\n(٥) أحمد بن محمَّد بن أحمد النيسابوري الحيري، الإِمام، المحدث.\n(٦) عمرو بن عبد الله بن درهم النيسابوري، لم يذكر بجرح أو تعديل.\n(٧) أبو أحمد الفراء، ثقة، عارفٌ.\n(٨) في (ب)، (ج): حميد، وهو تصحيف.\n(٩) أبو عبد الله التميمي، ثقة، حافظ.\n(١٠) أبو سليمان المدائني، متروك.","vol":"29","page":437},{"text":"هارون بن كثير (١)، عن زيد بن أسلم (٢)، عن أبيه (٣)، عن أبي أمامة الباهلي (٤)، عن أُبي بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ سورة والليل، أعطاه الله حتى (٥) يرضى، وعافاه الله من العسر، ويسَّرَ له اليسر\" (٦).\n_________\n(١) مجهول.\n(٢) قال ابن حجر: هو تحريف والصواب: زيد بن سالم، جهله أبو حاتم.\n(٣) قال الذهبي: زيد عن أبيه نكرة.\n(٤) ليست في الأصل، وأثبته من (ب)، (ج)، وهو صدي بن عجلان، الصحابي المشهور.\n(٥) في الأصل: ما، والتصحيح من (ب)، (ج)، و\"الوسيط\" للواحدي وغيره.\n(٦) [٣٤٩٨] الحكم على الإسناد:\nموضوع.\nالتخريج:\nتقدم مرارًا في أوائل السور.","vol":"29","page":438},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6509>١ </span>- قوله ﷿ ﴿وَاللَّيْلِ إِذَا يَغْشَى (١)﴾ النهار فيذهب بضوئه (١).\n\n<span data-type=\"title\" id=toc-6510>٢ </span>- ﴿وَالنَّهَارِ إِذَا تَجَلَّى (٢)﴾ بضوئه.\n\n<span data-type=\"title\" id=toc-6511>٣ </span>- ﴿وَمَا خَلَقَ الذَّكَرَ وَالْأُنْثَى (٣)﴾ يعني: ومن خلق (٢).\n[٣٤٩٩] أخبرنا محمَّد بن نعيم (٣)، أخبرنا الحسين بن أيوب (٤)، أخبرنا (٥) علي بن عبد العزيز (٦)، أخبرنا أبو عبيد (٧)، أخبرنا حجاج (٨)، عن هارون (٩)، عن إسماعيل (١٠)، عن الحسن (١١) أنه كان يقرأ ﴿وَمَا خَلَقَ الذَّكَرَ وَالْأُنْثَى (٣)﴾ فيقول: والذي خلق (١٢).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢١٦، \"معالم التنزيل\" للبغوي ٨/ ٤٤٥.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠١، \"جامع البيان\" للطبري ٣٠/ ٢١٧، \"إعراب القرآن\" للنحاس ٥/ ٢٤١.\n(٣) أبو عبد الله الحاكم، النيسابوري، الإِمام الحافظ الثقة.\n(٤) الحسين بن الحسن بن أيوب الطوسي، الإِمام الحافظ الثقة المثبت.\n(٥) في (ب)، (ج): حدثنا.\n(٦) أبو الحسن البغوي، ثقةٌ.\n(٧) القاسم بن سلام، الإِمام المجتهد الثقة الفاضل.\n(٨) ابن محمَّد المصيصي، ثقةٌ، ثبتٌ، لكنه اختلط في آخر عمره.\n(٩) ابن موسى الأزدي العتكي، ثقةٌ، مقرئ، إلا أنه رُمي بالقدر.\n(١٠) ابن مسلم المكي، كان فقيهًا ضعيف الحديث.\n(١١) الحسن البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.\n(١٢) [٣٤٩٩] الحكم على الإسناد\nضعيفٌ، فيه إسماعيل بن مسلم المكي، ضعيف. =","vol":"29","page":439},{"text":"قال هارون: قال أبو عمرو: وأهل مكة تقول (١) للرعد: سبحان ما سبحت له (٢) (٣).\nوقيل: وخلق الذكر والأنثى، وذُكِر (٤) أنها في (٥) قراءة ابن مسعود، وأبي الدرداء (الذكر والأنثى).\n[٣٥٠٠] أخبرناه عبد الله بن حامد الوزان (٦)، أخبرنا مكي بن عبدان (٧)، حدثنا عبد الله بن هاشم (٨)، حدثنا أبو معاوية (٩)، عن الأعمش (١٠)، عن إبراهيم (١١)، عن علقمة (١٢) قال: قدمنا الشام\n_________\n= التخريج:\nرواه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٢١٨، قال: حدثني أحمد بن يوسف قال: حدثنا القاسم قال: حدثنا الحجاج به. وفيه إسماعيل بن مسلم المكي، ضعيفٌ، كما تقدم. ورواه ابن أبي حاتم في \"تفسيره\"، انظر \"الدر المنثور\" ٦/ ٦٠٤ - ٦٠٥.\n(١) في (ب)، (ج): يقولون.\n(٢) في (ج): له الرعد.\n(٣) انظر: \"معاني القرآن\" للزجَّاج ٥/ ٣٣٢، \"جامع البيان\" للطبري ٣٠/ ٢١٨، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٠.\n(٤) في (ج): زعم.\n(٥) ليست في (ب)، (ج).\n(٦) لم يذكر بجرح أو تعديل.\n(٧) المحدث الثقة المتقين.\n(٨) ابن حيان العبدي الطوسي، ثقة صاحب حديث.\n(٩) محمَّد بن خازم، الضرير، ثقةٌ، أحفظ الناس لحديث الأعمش، وقد يهم في حديث غيره، وقد رُمي بالإرجاء.\n(١٠) سليمان بن مهران، ثقةٌ، حافظٌ، عارف بالقراءات، ورع، لكنه يُدلّس.\n(١١) النخعي، ثقة، إلَّا أنه يرسل كثيرًا.\n(١٢) ابن قيس بن عبد الله النخعي، ثقةٌ، ثبتُ.","vol":"29","page":440},{"text":"فأتى (١) أبو الدرداء (٢) - ﵁ - فقال: أفيكم أحد يقرأ على قراءة عبد الله (بن مسعود) (٣)؟ فأشاروا إليّ، فقلت: نعم أنا، فقال: فكيف سمعت عبد الله يقرأ هذِه الآية ﴿وَاللَّيْلِ إِذَا يَغْشَى (١)﴾، قال: قلت: سمعته يقرؤها <span data-type=\"title\" id=toc-6512>(٤) </span>﴿والليل إذا يغشى، والنهار إذا تجلى والذكر والأنثى). قال: أنا والله هكذا سمعت رسول الله - ﷺ - يقرؤها، وهؤلاء يريدونني أن أقرأ ﴿وَمَا خَلَقَ﴾ (٥)، فلا أتابعهم (٦) (٧).\n\n٤ - ﴿إِنَّ سَعْيَكُمْ لَشَتَّى (٤)﴾\n_________\n(١) في (ب)، (ج): فأتانا.\n(٢) عويمر بن زيد الأنصاري الصحابي المشهور.\n(٣) ليست في (ب)، (ج).\n(٤) في (ب)، (ج): يقرأ.\n(٥) في (ج): ﴿وَمَا خَلَقَ الذَّكَرَ وَالْأُنْثَى (٣)﴾، وهي كذلك في \"جامع البيان\" ٣٠/ ٢١٨.\n(٦) قال ابن حجر ﵀ في \"فتح الباري\" ٨/ ٧٠٧: ولعل هذا مما نسخت تلاوته، ولم يبلغ النسخ أبا الدرداء، ومن ذكر معه، والعجب من نقل الحفاظ من الكوفيين هذِه القراءة عن علقمة، وعن ابن مسعود وإليهما تنتهي القراءة بالكوفة، ثم لم يقرأ بها أحد منهم، وكذا أهل الشام حملوا القراءة عن أبي الدرداء، ولم يقرأ أحد منهم بهذا، فهذا مما يقوي أن التلاوة بها نسخت.\n(٧) [٣٥٠٠] الحكم على الإسناد:\nفيه شيخ المصنف، لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات، والحديث صحيح، كما سيأتي في التخريج.\nالتخريج:\nرواه البخاري في كتاب التفسير، باب: وما خلق الذكر والأنثى (٤٩٤٤)، ومسلم في كتاب صلاة المسافرين وقصرها، باب: ما يتعلق بالقراءات (٨٢٤).","vol":"29","page":441},{"text":"إن عملكم لمختلف فساع في فِكاك نفسه، وساع في عطبها (١)، يدل عليه قول النبي - ﷺ -: \"الناسُ غَاديَان، فمُبْتَاعٌ نفسهُ فمُعْتِقُهَا، وبائعٌ نَفْسهُ فمُوبقهَا\" (٢).\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٤٥، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٨٢، وهذا هو جواب القسم، قال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٧٢: ولما كان القسم بهذِه الأشياء المتضادة، كان المقسم عليه أيضًا متضادًا. وقال ابن القيم في \"التبيان في أقسام القرآن\" (٣٧): أقسم سبحانه بزمان السعي وهو الليل والنهار، وبالساعي، وهو الذكر والأنثى، على اختلاف السعي، كما اختلف الليل والنهار، والذكر والأنثى، وسعيه وزمانه مختلف، وذلك دليل على اختلاف جزائه وثوابه، وأنه سبحانه لا يُسوي بين من اختلف سعيه في الجزاء، كما لم يسو بين الليل والنهار، والذكر والأنثى.\nوانظر: \"إعراب القرآن\" للنحَّاس ٥/ ٢٤٢.\n(٢) رواه الإِمام أحمد في \"مسنده\" ٤/ ٢٦٥ (١٤٠٣٢)، ورواه عبد بن حميد في \"مسنده\" كما في \"المنتخب\" (ص ٣٤٥) (١١٣٨)، ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٠/ ٣٧٢ (٤٥١٤)، وقال محققه: إسناده صحيح على شرط مسلم. ورواه الحاكم في \"المستدرك\" ٤/ ٤٦٨ (٨٣٠٢)، وقال: هذا حديث صحيح الإسناد ولم يخرجاه ووافقه الذهبي. كلهم من طريق عبد الرزاق، أخبرنا معمر، عن ابن خئيم، عن عبد الرحمن بن سابط، عن جابر بن عبد الله - ﵁ -. ورواه أبو يعلى في \"مسنده\" ٣/ ٤٧٥ (١٩٩٩) من طريق عبد الله بن عثمان بن خثيم به. قال الهيثمي: رجاله رجال الصحيح غير إسحاق بن أبي إسرائيل، وهو ثقة مأمون.\nورواه الطبراني في \"المعجم الكبير\" ١٩/ ١٤١ (٣٠٩) من حديث كعب بن عجرة - ﵁ -، ويشهد له ما رواه مسلم كتاب الطهارة، باب: فضل الوضوء (٢٢٣) من حديث أبي مالك الأشعري - ﵁ - قال: قال رسول الله - ﷺ -: \"كل الناس يغدو، فبائعٌ نفسه فمعتقها، أو موبقها\" فالحديث صحيح كما تقدم.","vol":"29","page":442},{"text":"<span data-type=\"title\" id=toc-6513>٥ </span>- ﴿فَأَمَّا مَنْ أَعْطَى﴾\nماله في سبيل الله، ﴿وَاتَّقَى﴾ ربه فاجتنب محارمه (١).\n\n<span data-type=\"title\" id=toc-6514>٦ </span>- ﴿وَصَدَّقَ بِالْحُسْنَى (٦)﴾\nأي بالخلف، أيقن بأن الله تعالى سيخلف عليه، وهذِه رواية عكرمة، وشهر بن حوشب، عن ابن عباس - ﵄ - (٢) يدل عليه ما:\n[٣٥٠١] أخبرني عقيل بن محمَّد الفقيه (٣)، أن أبا الفرج الزاهد (٤) البغدادي، أخبرهم عن محمَّد بن جرير (٥)، حدثني الحسين بن سلمة بن أبي كبشة (٦)، حدثنا عبد الملك بن عمرو (٧)، حدثنا عبَّاد بن راشد (٨)، عن قتادة (٩)، حدثني خليد العصري (١٠)، عن أبي الدرداء - ﵁ - قال:\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٤٥.\n(٢) انظر: \"صحيح البخاري\" كتاب التفسير، سورة ﴿وَاللَّيْلِ إِذَا يَغْشَى (١)﴾، \"جامع البيان\" للطبري ٣٠/ ٢١٩ - ٢٢٠، \"إعراب القرآن\" للنحاس ٥/ ٢٤٢، \"معالم التنزال\" للبغوي ٨/ ٤٤٦.\n(٣) من (ب)، (ج)، ولم أجده.\n(٤) من (ج)، وهو المعافى بن زكريا، العلامة الفقيه الحافظ ثقة.\n(٥) الطبري، الإِمام العلم المجتهد، صاحب التصانيف البديعة.\n(٦) الحسين بن سلمة بن إسماعيل بن يزيد بن أبي كبشة، الأزدي البصري الطحان، وثقه الدارقطني، وابن حبان، وقال أبو حاتم: صدوق وكذلك الحافظ، مات قريبًا من سنة (٥٢٠). انظر: \"الجرح والتعديل\" ٣/ ٥٤، \"الثقات\" لابن حبان ٨/ ١٩٠، \"تهذيب الكمال\" ٦/ ٣٨٠، \"التقريب\" (١٣٢٣).\n(٧) أبو عامر العقدي القيسي، ثقة.\n(٨) التميمي، صدوق له أوهام.\n(٩) ابن دعامة السدوسي، ثقة، ثبت.\n(١٠) خليد بن عبد الله العصري، صدوقٌ يرسل.","vol":"29","page":443},{"text":"قال رسول الله - ﷺ -: \"ما من يوم غربت شمسه، إلَّا بجنبيها (١) ملكان يناديان، يسمعهما خلق الله تعالى كلهم إلَّا الثقلين (٢)، اللهم أعط منفقًا خلفًا، وأعط ممسكًا تلفًا، وأنزل الله في ذلك القرآن (٣) ﴿إِنَّ سَعْيَكُمْ لَشَتَّى (٤) فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ إلى قوله (٤): ﴿لِلْعُسْرَى﴾ \" (٥).\n_________\n(١) في (ب): بجنبتيها.\n(٢) في (ج) زيادة: الإنس والجن.\n(٣) في (ب)، (ج): قرآنا.\n(٤) في (ب)، (ج): إكمال للآية.\n(٥) [٣٥٠١] الحكم على الإسناد:\nشيخ المصنف لم أجده، والحديث بالمتابعات والشواهد صحيح.\nالتخريج:\nبهذا اللفظ أخرجه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٢٢١، ومن طريقه أخرجه المصنف، وأخرجه ابن أبي حاتم في تفسيره عن أبيه عن ابن أبي كبشة به. \"تفسير ابن كثير\" ١٤/ ٣٧٥، وإسناده حسن، وبدون قوله: \"وأنزل الله في ذلك القرآن .. \".\nأخرجه أحمد في \"المسند\" ٦/ ٢٥٥ (٢١٢١٤).\nوأخرجه عبد بن حميد في \"مسنده\" كما في المنتخب (ص ١٠٠) (٢٠٧).\nوأخرجه أبو داود الطيالسي في \"مسنده\" (ص ١٣١) (٩٧٩).\nوأخرجه الشهاب في \"مسنده\" ٢/ ٢٥ (٨١٠).\nوأخرجه ابن حبان في صحيحه كما في \"الإحسان\" ٨/ ١٢١ (٣٣٢٩) وقال محققه: إسناده صحيح على شرط مسلم. كلهم من طريق قتادة عن خليد العصري عن أبي الدرداء - ﵁ -.\nوالحديث يشهد له ما أخرجه البخاري في كتاب الزكاة، باب: قول الله تعالى: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦)﴾ إلى آخر الآيات (١٤٤٢)، ومسلم في كتاب الزكاة، باب: المنفق والممسك (١٠١٠)، عن أبي هريرة - ﵁ - بلفظ: =","vol":"29","page":444},{"text":"وقال أبو عبد الرحمن السلمي، والضحاك: ﴿وَصَدَّقَ بِالْحُسْنَى (٦)﴾ بلا إله إلَّا الله (١)، وهي (٢) رواية عطية، عن ابن عباس - ﵄ - (٣).\nوقال مجاهد: بالجنة (٤)، ودليله قوله سبحانه: ﴿لِلَّذِينَ أَحْسَنُوا﴾ (٥).\nوقال قتادة ومقاتل والكلبي: بموعود الله الذي وعده أن يثيبه (٦).\n_________\n= \"ما من يوم يصبح العباد فيه، إلا ملكان ينزلان فيقول أحدهما: اللهم أعط منفقًا خلفًا، وبقول الآخر: اللهم أعط ممسكًا تلفًا\".\nقال ابن حجر معلقًا على تبويب البخاري لهذا الحديث: والذي يظهر لي أن البخاري أشار بذلك إلى سبب نزول الآية المذكورة، وهو بيّن فيما أخرجه ابن أبي حاتم، من طريق قتادة، حدثني خالد -الصواب خليد- العصري، عن أبي الدرداء مرفوعًا، نحو حديث أبي هريرة المذكور في الباب. \"فتح الباري\" ٣/ ٣٠٤.\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٢٠، \"معالم التنزيل\" للبغوي ٨/ ٤٤٥، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩١.\n(٢) في (ج): قال قتادة: وهي، ويظهر لي أنها سهو من الناسخ.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٢٠، \"معالم التنزيل\" للبغوي ٨/ ٤٤٥.\n(٤) انظر: المصادر السابقة.\n(٥) يونس: ٢٦.\n(٦) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٢٠، \"معالم التنزيل\" للبغوي ٨/ ٤٤٦. قال ابن حجر في \"فتح الباري\" ٣/ ٣٠٤: وأشبهها بالصواب، قول ابن عباس- يعني: رواية عكرمة وشهر. أي. بالخلف. ورجح هذا القول الطبري في \"جامع البيان\" ٣٠/ ٢٢٠.\nقال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٣٩): والأقوال الثلاثة ترجع إلى أفضل الأعمال، وأفضل الجزاء، فمن فسرها بلا إله إلا الله، فقد فسرها بأعلى أنواع الجزاء، وكماله، ومن فسرها بالخلف ذكر نوعًا من الجزاء، فهذا جزاء =","vol":"29","page":445},{"text":"<span data-type=\"title\" id=toc-6515>٧ </span>- ﴿فَسَنُيَسِّرُهُ﴾ فسنهيئه في الدنيا،\nتقول العرب: يسرت غنم فلان، إذا ولدت أو تهيأت للولادة (١) قال الشاعر:\nهما سيدانا يزعمان وإنما ... يسوداننا أن يسرت غنماهما (٢)\n﴿لِلْيُسْرَى﴾ للخلة اليسرى، وهي العمل بما يرضاه الله ﷿ (٣).\nوقيل: نزلت هذِه الآية في أبي بكر الصديق - ﵁ - (٤).\n_________\n= دنيوي، والجنة الجزاء في الآخرة، فرجع التصديق بالحسنى إلى التصديق بالإيمان وجزائه، والتحقيق أنها تتناول الأمرين.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧١، \"إيجاز البيان\" للنيسابوري ٢/ ٨٨١، \"معجم مقاييس اللغة\" لابن فارس ٦/ ١٥٥، \"لسان العرب\" لابن منظور ٥/ ٢٩٥ (يسر)، \"عمدة الحفاظ\" للسمين الحلبي ٤/ ٣٥٥.\n(٢) البيت لأبي أسيدة الدبيري، كما نسبه إليه ابن منظور في \"لسان العرب\" ٥/ ٢٩٥، وقال معنى البيت: ليس فيهما من السيادة إلا كونهما قد يسرت غنماهما.\nانظر: \"معاني القرآن\" للفراء ٣/ ٢٧١، \"جامع البيان\" للطبري ٣٠/ ٢٢٢.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٢١، \"معالم التنزيل\" للبغوي ٨/ ٤٤٦.\n(٤) انظر: \"جا مع البيان\" للطبري ٣٠/ ٢٢١، \"أسباب النزول\" للواحدي (ص ٤٧٩)، وقال محققه: وإسناده حسن بشواهده، وقد صرح ابن إسحاق بالتحديث عند الحاكم ا. هـ\nوانظر \"المستدرك\" للحاكم ٢/ ٥٧٢، وقال: صحيح على شرط مسلم، وسكت عنه الذهبي، ونسبه السيوطي في \"الدر المنثور\" ٦/ ٦٠٥ إلى ابن عساكر، \"السيرة النبوية\" لابن هشام ١/ ٢١٢، \"سيرة ابن إسحاق\" (ص ١٧١) وقد صرح بالتحديث. =","vol":"29","page":446},{"text":"<span data-type=\"title\" id=toc-6516>٨ </span>- ﴿وَأَمَّا مَنْ بَخِلَ﴾ بالنفقة في الخير،\n﴿وَاسْتَغْنَى﴾ عن ربه، فلم يرغب في ثوابه.\n\n<span data-type=\"title\" id=toc-6517>٩ </span>- ﴿وَكَذَّبَ بِالْحُسْنَى (٩) فَسَنُيَسِّرُهُ لِلْعُسْرَى <span data-type=\"title\" id=toc-6518>(١٠)﴾</span>\nأي: للعمل بما لا يُرضي الله حتى يستوجب به النار، فكأنه قال: نخذله ونؤدي إلى الأمر العسير، وهو العذاب (١)، وقيل: سندخله جهنم، والعُسرى اسم لها (٢). فإن قيل: فأي تيسير في العسرى، قيل: إذا جمع بين كلامين أحدهما ذكر الخير، والآخر ذكر الشر، جاز ذلك كقوله: ﴿فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ﴾ (٣).\n_________\n= وقد ورد أنه سبب قوله تعالى: ﴿وَسَيُجَنَّبُهَا الْأَتْقَى (١٧)﴾ إلى آخر السورة، وسيذكره المصنف مسندًا (٢٤).\n(١) انظر: \"معاني القرآن\" للزجَّاج ٥/ ٣٣٦، \"معالم التنزيل\" للبغوي ٨/ ٤٤٦.\n(٢) قاله عبد الله بن مسعود.\nانظر: \"زاد المسير\" لابن الجوزي ٩/ ١٥٠، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٨٤.\n(٣) آل عمران: ٢١، وانظر: \"معاني القرآن\" للفراء ٣/ ٢٧٠ - ٢٧١، \"جامع البيان\" للطبري ٣٠/ ٢٢٢، \"إعراب القرآن\" للنحاس ٥/ ٢٤٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٨٥.\nوقال ابن القيم ﵀ في \"التبيان في أقسام القرآن\" (ص ٤١) والتيسير للعسرى يكون بأمرين:\n١ - أن يحول بينه وبين أسباب الخير، فيجري الشر على قلبه، ونيته، ولسانه، وجوارحه.\n٢ - أن يحول بينه وبين الجزاء الأيسر، كما حال بينه وبين أسبابه.","vol":"29","page":447},{"text":"[٣٥٠٢] أخبرني ابن فنجويه (١)، حدثنا ابن حمدان (٢)، حدثنا ابن ماهان (٣)، حدثنا محمَّد بن كثير (٤)، حدثنا شعبة (٥)، عن الأعمش (٦)، عن سعد (٧) بن عبيدة (٨)، عن أبي عبد الرحمن السلمي (٩)، عن علي بن أبي طالب - ﵁ - أن رسول الله - ﷺ -، كان في جنازة، فأخذ عودًا، فجعل ينكت (في الأرض) (١٠)، فقال: \"ما منكم أحدٌ، إلا وقد كتب مقعده من الجنة، ومقعده من النار\" فقال رجل: يا رسول الله أفلا نَتَّكل، فقال: \"اعملوا فكُلّ ميُسَّر (لما خلق له) (١١) \"، ثم قرأ ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾ الآيات (١٢).\n_________\n(١) الحسين الدينوري، ثقةٌ، صدوق، كثير الرواية للمناكير.\n(٢) القطيعي، ثقة.\n(٣) يوسف بن عبد الله بن ماهان، لم أجده.\n(٤) العبدي البصري، ثقةٌ.\n(٥) ابن الحجاج، ثقةٌ، حافظٌ، متقنٌ.\n(٦) سليمان بن مهران، ثقةٌ، حافظٌ، عارف بالقراءات، ورع، لكنه يدلس.\n(٧) في الأصل، (ب)، (ج): سعيد، وهو خطأ.\n(٨) في (ب)، (ج): عبيد، خطأ، وهو السلمي أبو حمزة الكوفي، ثقة.\n(٩) عبد الله بن حبيب، ثقة ثبت.\n(١٠) في (ب)، (ج): به الأرض.\n(١١) من (ب) (ج).\n(١٢) [٣٥٠٢] الحكم على الإسناد:\nفيه ابن ماهان، لم أجده، والحديث صحيح، كما سيأتي.\nالتخريج:\nرواه البخاري كتاب التفسير، باب: قوله ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥)﴾، وباب: قوله ﴿وَصَدَّقَ بِالْحُسْنَى (٦)﴾، وباب ﴿فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧)﴾، وباب: ﴿وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى﴾ =","vol":"29","page":448},{"text":"<span data-type=\"title\" id=toc-6519>١١ </span>- ﴿وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّى (١١)﴾\nقال مجاهد: مات (١)، وقال قتادة وأبو صالح: هوى (٢) في جهنم (٣)، (وقال الكلبي: نزلت في أبي سفيان بن حرب) (٤).\n\n<span data-type=\"title\" id=toc-6520>١٢ </span>- ﴿إِنَّ عَلَيْنَا لَلْهُدَى (١٢)﴾ أي؛ بيان الحق من الباطل (٥).\nوقال الفراء: يعني: من سلك الهدى، فعلى الله سبيله، كقوله: ﴿وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ﴾ (٦)، يقول: من أراد الله فهو على السبيل المقاصد (٧). وقيل: معناه: إن علينا للهدى والإضلال كقوله: ﴿بِيَدِكَ الْخَيْرُ﴾ (٨) ﴿سَرَابِيلَ تَقِيكُمُ الْحَرَّ﴾ (٩) (١٠).\n_________\n= (٤٩٤٥ - ٤٩٤٧). ورواه مسلم كتاب القدر، باب: كيفية الخلق الآدمي في بطن أمه، وكتا به رزقه وأجله، وعمله وشقاوته وسعادته. (٢٦٤٧).\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٢٥، \"معالم التنزيل\" للبغوي ٨/ ٤٤٧.\n(٢) في (ج): هو، وهو تصحيف.\n(٣) انظر المصدرين السابقين.\n(٤) ما بين القوسين ليس في الأصل، وأثبته من (ب)، (ج).\nانظر: \"عمدة القاري\" للعيني ١٦/ ١٥٨.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٢٥.\n(٦) النحل: ٩.\n(٧) في (ب): القاصدة، في (ج): لقاصده.\n(٨) آل عمران: ٢٦.\n(٩) النحل: ٨٤.\n(١٠) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧١، \"جامع البيان\" للطبري ٣٠/ ٢٢٦، \"معاني القرآن\" للزجَّاج ٥/ ٣٣٦.","vol":"29","page":449},{"text":"<span data-type=\"title\" id=toc-6521>١٣ </span>- ﴿وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَى (١٣)﴾\nفمن طلبهما من غير مالكهما فقد أخطأ الطريق (١).\n\n<span data-type=\"title\" id=toc-6522>١٤ </span>- ﴿فَأَنْذَرْتُكُمْ نَارًا تَلَظَّى (١٤)﴾\nتتوقد وتتوهج (٢)، وقرأ عبيد (٣) بن عمير (تتلظى) على الأصل (٤)، وقرأ (٥) غيره على الحذف (٦) (شدَّد البزي (٧) عن ابن كثير تاءها) (٨) (٩).\n\n<span data-type=\"title\" id=toc-6523>١٥ </span>- ﴿لَا يَصْلَاهَا إِلَّا الْأَشْقَى (١٥) الَّذِي كَذَّبَ وَتَوَلَّى <span data-type=\"title\" id=toc-6524>(١٦)﴾ </span>(١٠)\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٤٧، \"الجامع لأحكام القرآن\" ٢٠/ ٨٦.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٢٦، \"معاني القرآن\" للزجاج ٥/ ٣٣٦.\n(٣) في الأصل: عبد الله، والتصحيح من (ب)، (ج).\n(٤) أي أن أصلها تاءان، فحذف إحداهما تخفيفًا.\nانظر: \"فتح القدير\" للشوكاني ٥/ ٤٥٣.\n(٥) من (ج).\n(٦) أي حذف إحدى التاءين. وهي القراءة المشهورة، وقرأ بها أكثر القراء.\n(٧) ليست في (ج).\n(٨) ما بين القوسين ليس في الأصل، وهو في (ب)، (ج).\n(٩) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧٢، ذكر قراءة عبيد بن عمير مسندة، وصحح سندها السيوطي في \"الدر المنثور\" ٦/ ٦٠٦، ونسبها ابن خالويه في \"إعراب ثلاثين سورة من القرآن\" (ص ١١٢) إلى عبد الله بن مسعود.\nوانظر: \"إعراب القرآن\" للنحاس ٥/ ٢٤٣، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٤)، \"شواذ القراءة\" للكرماني (ص ٢٦٦)، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٢، \"الجامع لأحكام القرآن\" ٢٠/ ٨٦، \"البحر المحيط\" ٨/ ٤٧٨.\n(١٠) قال ابن عطية في \"المحرر الوجيز\" ٥/ ٤٩٢: ﴿لَا يَصْلَاهَا﴾ صلي خلود، ومن هنا ضلت المرجئة؛ لأنها أخذت نفيِ الصلي مطلقًا في كثيره وقليله، والأشقى هنا الكافر، بدليل قوله: ﴿الَّذِي كَذَّبَ﴾.","vol":"29","page":450},{"text":"قال أبو هريرة - ﵁ -: لتدخلنَّ الجنة، إلَّا من يأبى (١)، قالوا: يا أبا هريرة ومن يأبى أن يدخل الجنة؛ فقرأ قوله تعالى ﴿الَّذِي كَذَّبَ وَتَوَلَّى﴾ (٢).\n[٣٥٠٣] أخبرني ابن فنجويه (٣)، حدثنا برهان بن علي الصوفي (٤)، حدثنا أبو خليفة (٥)، حدثنا القعنبي (٦)، حدثنا مالك (٧) قال: صلى بنا عمر بن عبد العزيز (٨) المغرب فقرأ فيها: ﴿وَاللَّيْلِ إِذَا\n_________\n(١) في (ج): أبي. في الموضعين.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٢٦، قال: حدثنا أبو غريب، قال: حدثنا وكيع، قال: حدثنا هشام بن الغاز، عن مكحول، عن أبي هريرة.\nوأبو غريب هو محمَّد بن العلاء بن غريب الهمداني، ثقةٌ كما في \"تقريب التهذيب\" لابن حجر ٢/ ١٢١.\nووكيع بن الجراح، ثقةٌ كما في \"تقريب التهذيب\" لابن حجر ٢/ ٢٨٣.\nوهشام بن الغاز الجرشي، ثقة، كما في \"تقريب التهذيب\" لابن حجر ٢/ ٢٦٨.\nومكحول الشامي أبو عبد الله ثقة، كما في \"تقريب التهذيب\" لابن حجر ٢/ ٢١١.\nوهذا الأثر رجاله ثقات، وسنده منقطع، فإن مكحولًا لم يسمع من أبي هريرة - ﵁ -، وإنما أرسل عنه. انظر: \"تهذيب التهذيب\" لابن حجر ٥/ ٥٢٩ وما بعدها. وقد ورد نحوه مرفوعًا من حديث أبي هريرة بلفظ: \"كل أمتي تدخل الجنة، إلا من أبي\" قالوا: ومن يأبى يا رسول الله، قال: \"من أطاعني دخل الجَنة، ومن عصاني فقد أبي\" رواه البخاري كتاب الاعتصام بالسنة، باب: الاقتداء بسنن رسول الله - ﷺ - (٧٢٨٠).\n(٣) ثقة، صدوق كثير الرواية للمناكير.\n(٤) محمَّد بن علي الصوفي، شيخ فاضل ثقة ورع.\n(٥) الفضل بن الحبَّاب الجمحي، ثقة صادق مأمون.\n(٦) عبد الله بن مسلمة، ثقة، عابد.\n(٧) مالك بن أنس، رأس المتقنين، وكبير المتثبتين.\n(٨) عمر بن عبد العزيز، أمير المؤمنين، عُدَّ من الخلفاء الراشدين.","vol":"29","page":451},{"text":"يَغْشَى (١)﴾ (١)، فلما أتى على هذِه الآية: ﴿فَأَنْذَرْتُكُمْ نَارًا تَلَظَّى (١٤)﴾ وقع عليه البكاء، فلم يقدر أن ينفذها من البكاء، وقرأ سورة أخرى (٢).\n\n<span data-type=\"title\" id=toc-6525>١٧ </span>- ﴿وَسَيُجَنَّبُهَا الْأَتْقَى (١٧) الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى <span data-type=\"title\" id=toc-6526>(١٨)﴾</span>\nقال أهل المعاني: أراد الشقي والتقي (٣) يقول طرفة:\nتَمَنَّى رِجَال أنْ أموتَ وإنْ أَمُتْ ... فتلك سبيل لستُ فيها بأَوْحَدِ (٤)\n_________\n(١) في (ب)، (ج): بالليل.\n(٢) [٣٥٠٣] الحكم على الإسناد:\nصحيح.\nالتخريج:\nذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٨٦ - ٨٧، ولم أجده عند من كتب في سيرة عمر بن عبد العزيز، وقد وجدت له نظائر.\nفروى ابن أبي الدنيا في كتاب \"الرقة والبكاء\" (ص ٩٠)، وفي (ص ٢٧٩) بإسناده إلى مقاتل بن حيان، قال: صلَّيت خلف عمر بن عبد العزيز فقرأ ﴿وَقِفُوهُمْ إِنَّهُمْ مَسْئُولُونَ (٢٤)﴾ [الصافات: ٢٤] فجعل يكررها لا يستطيع أن يجاوزها.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠١ قال: والعرب تضع أفعل موضع فاعل. \"جامع البيان\" للطبري ٣٠/ ٢٢٧، \"إعراب القرآن\" للنحاس ٥/ ٢٤٤، \"معالم التنزيل\" للبغوي ٨/ ٤٤٧، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٢.\n(٤) البيت من شواهد أبي عبيدة في \"مجاز القرآن\" ٢/ ٣٠١، والطبري في \"جامع البيان\" ٣٠/ ٢٢٧، وهو غير موجود في \"ديوان طرفة\".\nوانظر: \"مروج الذهب\" لعلي المسعودي ٣/ ١٧٣، \"العقد الفريد\" لابن عبد ربه ٥/ ١٩٠، \"وفيات الأعيان\" لابن خلكان ١/ ٢٣٩، كلهم ذكروه غير منسوب.","vol":"29","page":452},{"text":"أي: بواحد.\n[٣٥٠٤] أخبرني أبو عبد الله الحسين بن محمَّد بن الحسين الحافظُ (١)، حدثنا أبو حذيفة أحمد بن محمَّد بن علي (٢)، حدثنا عبد الرحمن بن محمَّد بن عبد الله المقرئ (٣)، حدثنا جدي (٤)، حدثني سفيان بن عيينة (٥)، عن هشام بن عروة (٦)، عن سالم (٧).\n[٣٥٠٥] وأخبرني (٨) ابن فنجويه (٩)، حدثنا ابن (١٠) يوسف (١١)، حدثنا ابن عمران (١٢)، حدثنا أبو عبيد الله (١٣)\n_________\n(١) ابن فنجويه، ثقةٌ، صدوق كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) عبد الرحمن بن محمَّد بن عبد الله بن يزيد المقرئ أبو محمَّد، روى عن جده، وروى عنه محمَّد بن أحمد بن جميع الصيداوي، انظر: \"معجم الشيوخ\" للصيداوي (ص ٣١٠).\n(٤) عبد الله بن يزيد المكي، ثقة، فاضل.\n(٥) ثقة، حافظ، إمام حجة، إلا أنه تغير حفظه بأخرة، وكان ربما دلس ولكن عن الثقات.\n(٦) ثقة، ربما دلس.\n(٧) ابن عبد الله بن عمر بن الخطاب القرشي العدوي، ثبت عابد فاضل.\n(٨) في (ب): أخبرنا، وفي (ج): (ح) علامة تحويل الإسناد.\n(٩) ثقة، صدوق، كثير الرواية للمناكير.\n(١٠) في (ج): أبو.\n(١١) عبد الله بن يوسف بن أحمد بن مالك، لم أجده.\n(١٢) محمَّد بن عمران بن هارون، لم أجده.\n(١٣) في (ج): أبو عبد الله.","vol":"29","page":453},{"text":"المخزومي (١)، (حدثنا سفيان) (٢) (٣)، عن هشام بن عروة (٤)، عن أبيه (٥):\nأن أبا بكر - ﵁ - أعتق سبعة كلهم يُعَذَّبُ في الله ﷿: بلال، وعامر بن فهيرة، والنهدية (٦)، وبنتها، وزنَّيرة (٧)، وأم عُميس (٨)، وأمة بني المؤمل. فأما زنيرة فكانت رومية، وكانت لبني عبد الدار، فلما أسلمت عميت فقالوا: أعمتها اللات والعزى، فقالت: هي تكفر باللات والعزى؛ فردَّ الله بصرها، ومرَّ أبو بكر - ﵁ - بها (٩) وهي\n_________\n(١) سعيد بن عبد الرحمن بن حسان، ثقةٌ.\n(٢) ابن عيينة، ثقةٌ، حافظٌ، تغير حفظه بأخرة، وربما دلس عن الثقات.\n(٣) ليست في (ج).\n(٤) ثقةٌ ربما دلس.\n(٥) عروة بن الزبير، ثقةٌ.\n(٦) في (ب)، (ج): النجدية وهو تصحيف.\n(٧) في الأصل والنسخ الأخرى في الموضعين: زبيرة، وهو خطأ، والصواب ما أثبت زنيرة بكسر الزاي، والنون وتشديدها، وبعدها ياء ساكنة معجمة باثنتين من تحتها. انظر: \"الإكمال\" لابن ماكولا ٤/ ١٩٢، \"المؤتلف والمختلف\" للدارقطني ٣/ ١١٤٣، قال ابن عبد البر في \"الاستيعاب\" ٤/ ٤٠٦: زنيرة مولاة لأبي بكر الصديق، هي أحد السبعة الذين كانوا يعذبون في الله، فاشتراهم أبو بكر، وأعتقهم، وكانت مولاة لبني عبد الدار، روى ذلك كله هشام بن عروة عن أبيه من رواية ابن إسحاق، وغيره عن هشام.\n(٨) في كتب التراجم أم عبيس، قال الزبير: كانت فتاة لبني تيم بن مرة، فأسلمت، وكانت ممن يعذب في الله، فاشتراها أبو بكر فأعتقها.\nانظر: \"الاستيعاب\" لابن عبد البر ٤/ ٥٠٠، \"الإصابة\" لابن حجر ٨/ ٢٥٧.\n(٩) (بها) ليست في (ب)، (ج).","vol":"29","page":454},{"text":"تطحن، وسيدتها تقول: والله لا أعتقك حتى يعتقك صباتُك، فقال أبو بكر - ﵁ - فحِلًّا (١) إذَا يا أم فلان، فبكم هي؟ قالت: بكذا وكذا أوقية. قال: قد أخذتها، قُومي، قالت: حتى أفرغ من طحني. وأما بلال فاشتراه وهو مدفون بالحجارة. فقالوا: لو أبيت إلا أوقية؛ لبعناك. فقال أبو بكر - ﵁ -: لو أبيتم إلا مائة أوقية لأخذته. وفيه نزلت -يعني: أبا بكر- ﴿وَسَيُجَنَّبُهَا الْأَتْقَى (١٧) الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى (١٨)﴾ إلى آخرها (٢). قال (٣): وأسلم ولهُ أربعون ألفًا فأنفقها كلها- يعني: أبا بكر - ﵁ - (٤).\n_________\n(١) حلا أم فلان، بالكسر أي: تحللي من يمينك وهو منصوب على المصدر. انظر: \"لسان العرب\" لابن منظور ١١/ ١٦٨ (حلل). وفي (ب)، (ج): فخل بالفاء والخاء المعجمتين.\n(٢) في (ب)، (ج): إكمال للآية.\n(٣) أي عروة بن الزبير.\n(٤) [٣٥٠٤ - ٣٥٠٥] الحكم على الإسناد:\nمرسل، وفي إسناده من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن إسحاق كما عند ابن هشام في السيرة ١/ ٢١١ بإسناد صحيح إلى عروة.\nوانظر: \"الطبقات الكبرى\" لابن سعد ٨/ ٢٥٥، و\"الوسيط\" للواحدي ٤/ ٥٠٣، و\"البداية والنهاية\" ٣/ ٥٨، و\"الإصابة\" ٤/ ١٦٩، ٨/ ٢٥٧.\nوأخرج أوله:\nابن أبي عاصم في \"الآحاد والمثاني\" ١/ ٢٠٣ (٢٦١).\nوالطبراني في \"المعجم الكبير\" ١/ ٣٣٦ (١٠٠٨). =","vol":"29","page":455},{"text":"[٣٥٠٦] وأنبأني (١) عبد الله بن حامد (٢)، أخبرني أبو سعيد الحسن بن أحمد بن جعفر اليزدي (٣)، أخبرنا أبو محمَّد عبد الله بن محمَّد بن أبي عبد الرحمن المقرئ (٤)، حدثنا سفيان بن عيينة (٥)، حدثني من سمع ابن الزبير (٦) على المنبر، وهو يقول: كان أبو بكر\n_________\n= وابن أبي حاتم في تفسيره كما في \"الدر المنثور\" ٦/ ٦٠٧.\nوأبو نعيم في \"معرفة \"الصحابة\" ٣/ ٥٢.\nكلهم من طريق هشام بن عروة عن أبيه مرسلًا، وقد وصله الحاكم في \"المستدرك\" ٣/ ٣٢١ (٥٢٤١) من طريق هشام بن عروة عن أبيه عن عائشة - ﵂ - وقال: صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\nوأما قوله: وأما بلال فانظره في \"حلية الأولياء\" ١/ ١٥٠، قال عنه الذهبي: إسناده قوي: \"سير أعلام النبلاء\" ١/ ٣٥٣.\nوأما قوله: وأسلم وله أربعون ألفًا. فأخرجه يعقوب بن سفيان في \"المعرفة والتاريخ\" ٣/ ٢٥٤، قال حدثنا الحميدي: حدثنا سفيان، حدثنا هشام. عن أبيه، فذكره، وهو مرسل، فإن عروة لم يدرك أبا بكر - ﵁ - وذكره ابن حجر عنه في \"الإصابة\" ٤/ ١٦٩.\nوانظر: \"معالم التنزيل\" ٨/ ٤٤٨، \"تفسير الخازن\" ٤/ ٣٨٥، \"جمل من أنساب الأشراف\" ١/ ٢٠٩ وما بعدها فقد ذكره وترجم للأسماء الواردة في الأثر.\n(١) في (ب)، (ج): أخبرنا.\n(٢) الوزان الأصفهاني، لم يذكر بجرح أو تعديل.\n(٣) في (ب): البردي، ولم أجده.\n(٤) هكذا في جميع النسخ، والذي يظهر أنه (عبد الرحمن) المتقدم في الإسناد قبل السابق، حيث إن أبا محمَّد هو عبد الرحمن بن محمَّد بن عبد الله بن يزيد المقرئ، وعبد الله بن يزيد كنيته أبو عبد الرحمن، والله أعلم.\n(٥) ثقة، حافظ، تغير حفظه بأخرة، وربما دلس عن الثقات.\n(٦) عبد الله بن الزبير، الصحابي المشهور.","vol":"29","page":456},{"text":"- ﵁ - يبتاع الضعفة فيعتقهم، فقال له أبوه: يا بني لو كنت تبتاع من يمنع ظهرك، قال: منع ظهري (١) أريد، فنزلت فيه: ﴿وَسَيُجَنَّبُهَا الْأَتْقَى (١٧)﴾\nإلى آخر السورة. وكان اسمه عبد الله بن عثمان - ﵄ - (٢).\nعطاء، عن ابن عباس - ﵄ - في هذِه الآية، قال: إن بلالًا لمَّا أسلم ذهب إلى الأصنام، فسلح عليها، وكان المشركون وكَّلُوا امرأة (٣) بحفظ الأصنام، فأخبرتهم المرأة، وكان بلال عبدًا لعبد الله\n_________\n(١) في (ج): ظهر.\n(٢) [٣٥٠٦] الحكم على الإسناد:\nضعيفٌ؛ لجهالة شيخ ابن عيينة، وفي إسناده من لم أجده.\nوالذي يظهر لي كذلك أن في السند سقطًا بين عبد الله أعبد الرحمن، بن محمَّد المقرئ وبين سفيان بن عيينة، والساقط فيما يبدو هو عبد الله بن يزيد المكي، ثقةٌ، فاضلٌ، فيكون الساقط: حدثنا جدي كما في السند قبل السابق، والله أعلم.\nالتخريج:\nانظر \"أسباب النزول\" للواحدي (ص ٤٨٠)، وعزاه السيوطي إلى الحاكم في \"الدر المنثور\" ٦/ ٦٠٧، \"معالم التنزيل\" ٨/ ٤٤٨، \"تفسير الخازن\" ٤/ ٣٨٤، وانظر: \"السيرة النبوية\" لابن هشام ٢/ ٢١٢، ورواه ابن أبي عاصم في \"الآحاد والمثاني\" ١/ ٢٠٣ دون الإشارة إلى سبب النزول. ورواه الحاكم في \"المستدرك\" ٢/ ٥٧٢، وقال: صحيح على شرط مسلم ولم يخرجاه، وسكت عنه الذهبي، ورواه البزار مختصرًا كما في \"كشف الأستار\" ٣/ ٨١ (٢٨٩) وذكر أنه سبب نزول قوله تعالى: ﴿وَمَا لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَى (١٩)﴾ الآية، قال الهيثمي: فيه مصعب بن ثابت وثَّقه ابن حبان وضعفه جماعة، وشيخ البزار لم يسمه \"مجمع الزوائد\" ٧/ ١٣٨، ورواه ابن جرير في \"جامع البيان\" ٣٠/ ٢٢٨ وفيه مصعب بن ثابت.\n(٣) امرأة ليست في (ج).","vol":"29","page":457},{"text":"بن جُدعان، فشكوا إليه، فوهبه إليهم، ومائة من الإبل ينحرونها لآلهتهم، فأخذوه وجعلوا يُعذَّبونه في الرمضاء وهو يقول: أحدٌ أحد، فمر به النبي - ﷺ - فقال: ينجيك أحدٌ أحد، ثم أخبر رسول الله - ﷺ - أبا بكر - ﵁ - أن بلالًا يُعذبُ في الله (١)، فحمل أبو بكر - ﵁ - رطلًا من الذهب (٢) فابتاعه به (٣).\nوقال سعيد بن المسيب: بلغني أن أمية بن خلف قال لأبي بكر - ﵁ - حين قال له أبو بكر: أتبيعه؟ قال: نعم أبيعه بنسطاس، وكان نسطاس عبدًا لأبي بكر - ﵁ - صاحب عشرة آلاف دينار، وغلمان وجواري، ومواشي، وكان مشركًا، وحمله أبو بكر - ﵁ - على الإِسلام، على أن يكون ماله له فأبى، فأبغضه أبو بكر - ﵁ - فلما قال له أمية: أبيعه بغلامك نسطاس، اغتنم أبو بكر وباعه، فقال المشركون: ما فعل أبو بكر ذلك لبلال، إلا ليد كانت لبلال عنده؛ فأنزل الله ﷿:\n\n<span data-type=\"title\" id=toc-6527>١٩ </span>- ﴿وَمَا لِأَحَدٍ﴾ من أولئك الذين أعتقهم ﴿عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَى﴾\nيد يكافئه عليها،\n\n<span data-type=\"title\" id=toc-6528>٢٠ </span>- ﴿إِلَّا﴾ لكن ﴿إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَى (٢٠) وَلَسَوْفَ يَرْضَى (٢١)﴾\n_________\n(١) بعدها في (ج): فعرف أبو بكر الذي يريد رسول الله - ﷺ -، فانصرف إلى منزله فأخذ رطلًا.\n(٢) في (ب)، (ج): من ذهب.\n(٣) انظر: \"أسباب النزول\" للواحدي (ص ٤٨٠)، \"الوسيط\" للواحدي ٤/ ٥٠٥، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٨٨.","vol":"29","page":458},{"text":"بثواب الله في العقبى، عوضًا عما فعل في الدنيا (١).\n[٣٥٠٧] أخبرنا أبو القاسم يعقوب بن أحمد بن السريّ العروضي (٢) في درب (٣) الحاجب، أخبرنا أبو بكر محمَّد بن عبد الله العماني الحفيد (٤)، حدثنا نصر بن يعقوب (٥) القلانسي الرفا، حدثنا جعفر بن محمَّد بن سوَّار بن سِنان (٦)، في سنة خمس وثمانين ومائتين، حدثنا علي بن حُجْر (٧)، عن إسحاق بن نجيح (٨)، عن عطاء (٩) قال (١٠): كان لرجل من الأنصار نخلة، وكان له جار فكان يسقط من بلحها في دار جاره، وكان صبيانه يتناولون منه (١١) فشكا\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٥٠٥، \"معالم التنزيل\" للبغوي ٨/ ٤٤٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٨٩، ورواه الحاكم في \"المستدرك\" ٣/ ٣١٩ عن محمَّد بن إسحاق مختصرًا، وبدون الإشارة إلى سبب النزول. وكذا رواه أبو نعيم في \"حلية الأولياء\" ١/ ١٤٨.\nوانظر: \"لباب التأويل\" للخازن ٤/ ٣٨٥.\n(٢) لم أجده.\n(٣) في (ب)، دار. والدرب هو باب السكة الواسع. \"لسان العرب\" ١/ ٣٧٤.\n(٤) محدث أصحاب الرأي، لولا مجون كان فيه.\n(٥) في (ب)، (ج): أحمد بن نصر بن حصيف، ولم أجده.\n(٦) أبو محمَّد النيسابوري، ثقة.\n(٧) ابن إياس السعدي المروزي، ثقة حافظ.\n(٨) أبو صالح، أو أبو زيد الملطي، كذبوه.\n(٩) عطاء بن أبي مسلم الخراساني، صدوق، يهم كثيرًا ويرسل ويدلس.\n(١٠) من (ب).\n(١١) ليست في الأصل، والمثبت من (ب)، (ج).","vol":"29","page":459},{"text":"ذلك إلى النبي - ﷺ -، فقال له النبي - ﷺ - \"بِعْنِيهَا بنخلة في الجنة\"، فأبى، قال: فخرج فلقيه أبو الدحداح، فقال له: هل لك أن تبيعها (١) بحسنى (٢)، -يعني: حائطًا- له، فقال: هي لك، فأتى النبي - ﷺ - فقال: يا رسول الله أتشتريها مني بنخلة في الجنة، قال: \"نعم\"، قال (٣): هي لك، فدعا النبي - ﷺ - جار الأنصاري، فقال: خذها فأنزل الله ﷿: ﴿وَاللَّيْلِ إِذَا يَغْشَى﴾ إلى قوله: ﴿إِنَّ سَعْيَكُمْ لَشَتَّى﴾ أبو الدحداح والأنصاري صاحب النخلة، ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى﴾ أبو الدحداح ﴿وَصَدَّقَ بِالْحُسْنَى﴾ يعني: الثواب ﴿فَسَنُيَسِّرُهُ لِلْيُسْرَى﴾ يعني: الجنة ﴿وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى﴾ يعني: الأنصاري ﴿وَكَذَّبَ بِالْحُسْنَى﴾ يعني: الثواب ﴿فَسَنُيَسِّرُهُ لِلْعُسْرَى﴾ يعني: النار (٤) ﴿وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّى﴾ يعني به (٥) إذا مات إلى قوله: ﴿فَأَنْذَرْتُكُمْ نَارًا تَلَظَّى (١٤) لَا يَصْلَاهَا إِلَّا الْأَشْقَى﴾ صاحب النخلة ﴿الَّذِي كَذَّبَ وَتَوَلَّى (١٦) وَسَيُجَنَّبُهَا الْأَتْقَى (١٧)﴾ (يعني: أبا الدحداح ﴿الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى (١٨)﴾ يعني: أبا الدحداح، ﴿وَمَا لِأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَى (١٩)﴾ يكافئه بها يعني أبا\n_________\n(١) في (ج): تبيعنيها.\n(٢) هكذا في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٠، وفي \"معالم التنزيل\" للبغوي ٨/ ٤٤٦: حش.\n(٣) ليست في (ج).\n(٤) في (ب): إلى النار.\n(٥) به: ليست في (ج).","vol":"29","page":460},{"text":"الدحداح) (١)، ﴿إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَى (٢٠) وَلَسَوْفَ يَرْضَى (٢١)﴾ إذا أدخل الجنة، وكان النبي - ﷺ - إذا مر بذلك الحَش (٢)، وعذوقه دانية فيقول: \"عذوق (٣) وعذوق لأبي الدحداح في الجنة\" (٤) (٥).\n_________\n(١) ما بين القوسين ليس في (ج).\n(٢) الحش بفتح الحاء: البستان.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٣٩٠.\n(٣) جمع عذق -بكسر العين- وهو العرجون بما فيه من الشماريخ، وبالفتح النخلة.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٩٩.\n(٤) روى الإِمام مسلم في كتاب الجنائز، باب: ركوب المصلي على الجنازة إذا انصرف (٩٦٥)، من حديث جابر بن سمرة أن النبي - ﷺ -، صلى على ابن الدحداح ثم أتيَ بفرس عُري، فعقله فركبه، فجعل يتوقص به، ونحن نتَّبِعه نسعى خلفه. قال: فقال رجل من القوم: إن النبي - ﷺ - قال: \"كم من عذق معلق \"أو مدلى\" في الجنة لابن الدحداح\" أو قال شعبة: لأبي الدحداح.\n(٥) [٣٥٠٧] الحكم على الإسناد:\nضعيف جدًا، الحديث مرسل، وفي إسناده إسحاق بن نجيح كذَّبوه وفي رجاله من لم أجدهم.\nالتخريج:\nأخرجه بنحوه عن ابن عباس - ﵄ - ابن أبي حاتم في تفسيره. \"تفسير ابن كثير\" ١٤/ ٣٧٥ - ٣٧٦، وقال عنه ابن كثير: هكذا رواه ابن أبي حاتم، وهو حديث غريب جدًا، وقال السيوطي: أخرجه ابن أبي حاتم بسند ضعيف \"الدر المنثور\" ٦/ ٦٠٣ - ٦٠٤، وانظر \"معالم التنزيل\" ٨/ ٤٤٦، و\"الوسيط\" ٤/ ٥٠٢.\nوأخرجه الواحدي في \"أسباب النزول\" (ص ٤٧٧ - ٤٧٨)، وفي إسناده حفص بن عمر بن ميمون العدني، ضعيف. كما في \"التقريب\" ١/ ٢٢٨، وانظر \"تفسير القرطبي\" ٢٠/ ٩٠ وأشار إليه النووي في \"شرح مسلم\" ٧/ ٣٣. وسمى صاحب =","vol":"29","page":461},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= النخلة أبا لبابة. وذكر ابن أبي حاتم لأبي الدحداح عند قوله: ﴿مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا﴾ [سورة البقرة: ٢٤٥] قصة أخرى. \"تفسير ابن كثير\" ٢/ ٤١٦ - ٤١٧.\nقال الخازن بعد ذكره لهذا السبب: وهذا القول فيه ضعف لأن السورة مكية، وهذِه القصة كانت بالمدينة، فإن كانت القصة صحيحة، تكون هذِه السورة قد نزلت بمكة، وظهر حكمها في المدينة. والصحيح أنها نزلت في أبي بكر - ﵁ - وأمية بن خلف لأن سياق الآيات يقتضي ذلك. \"تفسير الخازن\" ٤/ ٤٣٥.\nوقال القرطبي: والأكثر أن هذِه السورة نزلت في أبي بكر - ﵁ - \"تفسير القرطبي\" ٢٠/ ٩٠.\nوقال ابن كثير: وقد ذكر غير واحد من المفسرين أن هذِه الآيات نزلت في أبي بكر الصديق - ﵁ - حتى إن بعضهم حكى الإجماع من المفسرين على ذلك، ولا شك أنه داخل فيها وأولى الأمة بعمومها فإن لفظها لفظ العموم. \"تفسير ابن كثير\" ١٤/ ٣٧٩.","vol":"29","page":462},{"text":"<span data-type=\"title\" id=toc-6529>٩٣ - سُورَة الضُّحى</span>","vol":"29","page":463},{"text":"سورة ﴿وَالضُّحَى (١)﴾\nمكية (١) وهي مائة واثنان وسبعون حرفًا، وأربعون كلمة، وإحدى عشرة آية (٢).\n[٣٥٠٨] أخبرني محمَّد بن القاسم الفقيه (٣)، حدثنا محمَّد بن يزيد (٤)، حدثنا أبو يحيى البزاز (٥)، حدثنا محمَّد بن منصور (٦)، حدثنا محمَّد بن عمران بن عبد الرحمن بن أبي ليلى (٧)، حدثني أبي (٨) عن (٩) مجالد بن (١٠) عبد الواحد (١١)، عن الحجاج\n_________\n(١) أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٢)، والنحاس في \"الناسخ والمنسوخ\" ٣/ ١٣٢، والبيهقي في \"دلائل النبوة\" ٧/ ١٤٣، عن ابن عباس - ﵄ - قال: نزلت سورة ﴿وَالضُّحَى (١)﴾ بمكة. وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٦٠٨، وقال ابن عطية في \"المحرر الوجيز\" ٥/ ٤٩٣: وهي مكية لا خلاف في ذلك بين الرواة.\n(٢) انظر: \"البيان في عدَّ آي القرآن\" للداني (ص ٢٧٧)، \"لباب التأويل\" للخازن ٤/ ٤٣٧.\n(٣) ابن أحمد المرتب الفارسي، لم يذكر بجرح أو تعديل.\n(٤) ابن محمَّد المعدل، أبو عبد الله النيسابوري، لم يذكر بجرح أو تعديل.\n(٥) لم أجده.\n(٦) لم يتبين لي من هو.\n(٧) صدوق.\n(٨) مقبولٌ.\n(٩) في (ج): عن أبي وهو خطأ.\n(١٠) في (ب): عن، وهو خطأ.\n(١١) ضعيف.","vol":"29","page":465},{"text":"ابن (١) عبد الله (٢)، عن أبي الخليل (٣)، عن (٤) علي بن زيد (٥)، وعطاء ابن أبي ميمونة (٦)، عن زر بن حبيش (٧)، عن أُبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة والضحى كان فيمن يرضاه الله ﷿ لمحمد أن يشفع له، وعشر حسنات يكتبها الله بعدد كل يتيم وسائل\" (٨).\n_________\n(١) ليست في (ج).\n(٢) لم أجده.\n(٣) بزيع بن حسَّان الخصَّاف، أحاديثه مناكير كلها، لا يتابعه عليها أحد.\n(٤) في الأصل و(ب): (وعن) وهو خطأ، والصواب ما أثبته من نسخة (ج).\n(٥) ابن جدعان، ضعيف.\n(٦) أبو معاذ البصري، ثقةٌ، رُمي بالقدر.\n(٧) أبو مريم، ثقة جليل مخضرم.\n(٨) [٣٥٠٨] الحكم على الإسناد:\nموضوع.\nالتخريج:\nتقدم تخريجه مرارًا في أوائل السور.","vol":"29","page":466},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6530>١ </span>- قوله ﷿: ﴿وَالضُّحَى (١)﴾\nقال المفسرون: سألت اليهود رسول الله - ﷺ - عن ذي القرنين، وأصحاب الكهف (وعن الروح) (١) فقال: \"سأخبركم غدًا\" ولم يقل: إن شاء الله، فاحتبس عنه الوحي (٢).\nوقال زيد بن أسلم (٣): كان سبب احتباس جبريل عنه كون جروٍ في بيته، فلما نزل جبريل، عاتبه رسول الله - ﷺ - على إبطائه، فقال: يا محمَّد، أما علمت أنَّا لا ندخل بيتًا فيه كلب ولا صورة (٤).\n_________\n(١) ما بين القوسين ليس في الأصل، والمثبت من (ب)، (ج).\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٥٠٨، \"معالم التنزيل\" للبغوي ٨/ ٤٥٣، \"زاد المسير\" لابن الجوزي ٩/ ١٥٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٣، ونسبه ابن الجوزي في \"زاد المسير\" ٥/ ٢٤٩ إلى عكرمة، وقتادة والضحاك.\nوذكر أن هذا هو سبب نزول قوله تعالى ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَلِكَ﴾ [سورة مريم: ٦٤].\nوسؤال اليهود لا يتأتي مع كون السورة مكية، إلا أن ابن الجوزي ذكر في تفسير قوله تعالى: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا (٢٣) إِلَّا أَنْ يَشَاءَ اللَّهُ﴾ [سورة الكهف: ٢٣ - ٢٤] هذا السبب، وقال: سألت قريشٌ النبيَّ - ﷺ -.\nانظر: \"زاد المسير\" ٥/ ١٢٧، ووقع كذلك في \"سيرة ابن إسحاق\" (ص ٢٠٢). وقال ابن حجر في \"فتح الباري\" ٨/ ٧١٠: وذكر سورة الضحى هنا بعيد، لكن يجوز أن يكون الزمان في القصتين متقاربًا، فضم بعض الرواة إحدى القصتين إلى الأخرى.\n(٣) في (ج): ابن زيد وهو خطأ.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٥٣، \"زاد المسير\" لابن الجوزي ٩/ ١٥٤. =","vol":"29","page":467},{"text":"واختلفوا في مدة احتباس الوحي عنه، فقال ابن جريج (١): اثنا عشر يومًا، وقال ابن عباس: خمسة عشر يومًا، وقيل: خمسة وعشرون يومًا، وقال مقاتل: أربعين يومًا (٢).\nقالوا: فقال المشركون: إن محمدًا ودّعه ربه وقلاه، ولو كان أمره\n_________\n= وقد ذُكر هذا القول عن خولة، خادمة النبي - ﷺ -، ذكره الواحدي في \"أسباب النزول\" (ص ٤٨٢)، ورواه الطبراني في \"المعجم الكبير\" ٢٤/ ٢٤٢، وعزاه ابن حجر في \"المطالب العالية\" ٤/ ١٨٢ لمسند أبي بكر بن أبي شيبة. وذكره البوصيري في \"إتحاف الخيرة المهرة\" ٦/ ٣٠١ وقال: هذا إسناد ضعيف.\nوقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٨: رواه الطبراني وأم حفص لم أعرفها.\nوقال ابن حجر في \"فتح الباري\" ٨/ ٧١٠: وجدت الآن في الطبراني بإسناد فيه من لا يعرف أن سبب نزولها وجود جرو كلب تحت سريره - ﷺ - لم يشعر به فأبطأ عنه جبريل لذلك، وقصة إبطاء جبريل بسبب كون الكلب تحت سريره مشهورة، لكن كونها سبب نزول هذِه الآية غريب، بل شاذ مردود بما في \"الصحيح\" والله أعلم.\nقلت: قصة إبطاء جبريل بسبب الكلب التي أشار إليها ابن حجر، رواها مسلم في كتاب اللباس والزينة، باب: تحريم تصوير صورة الحيوان وتحريم اتخاذ ما فيه صورة غير ممتهنة بالفرش ونحوه، وأن الملائكة ﵈ لا يدخلون بيتًا فيه صورة، ولا كلب من حديث ميمونة - ﵂ - (٢١٠٥).\n(١) في (ج): ابن جرير وهو خطأ.\n(٢) انظر هذِه الأقوال في \"معالم التنزيل\" للبغوي ٨/ ٤٥٣، \"زاد المسير\" لابن الجوزي ٥/ ٢٤٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٢.\nقال ابن حجر في \"فتح الباري\" ٨/ ٧١٠: وكل هذِه الروايات لا تثبت، والحق أن الفترة المذكورة في سبب نزول سورة ﴿وَالضُّحَى (١)﴾ غير الفترة المذكورة في ابتداء الوحي، فإن تلك دامت أيامًا، وهذِه لم تكن إلا ليلتين أو ثلاثًا، فاختلطتا على بعض الرواة.","vol":"29","page":468},{"text":"من الله لتتابع عليه، كما كان يفعل بمن كان قبله من الأنبياء (١).\nوقال المسلمون: يا رسول الله أما ينزل عليك الوحي؟ فقال: \" وكيف ينزل عليّ الوحي وأنتم لا تُنقون براجِمَكُم (٢)، ولا تُقلمون أظفاركم\"، فأنزل الله ﷿ هذِه السورة (٣)، فقال النبي - ﷺ -: \"يا جبريل ما جئت حتى اشتقت إليك\"، فقال جبريل ﵇: وأنا كنت إليك أشد شوقًا، ولكني عبدٌ مأمور ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ﴾ (٤) الآية (٥).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٢.\n(٢) البراجم: العُقَد التي في ظهور الأصابع، وهي المواضع التي تتشنج ويجتمع فهيا الوسخ، واحدتها برجمة. \"المجموع المغيث\" لأبي بكر الأصبهاني ١/ ١٤٣، وللاستزادة انظر: \"فتح الباري\" لابن حجر ١٠/ ٣٣٨.\n(٣) في (ج): فأنزل الله تعالى جبريل ﵇ بهذِه السورة.\n(٤) مريم: ٦٤.\n(٥) رواه الإمام أحمد في \"مسنده\" ١/ ٤٠٣ (٢١٨٢) قال: حدثنا أبو اليمان، ثنا إسماعيل بن عياش، عن ثعلبة بن مسلم الخثعمي، عن أبي كعب مولى ابن عباس، عن ابن عباس، عن النبي - ﷺ -: أنه قيل له: يا رسول الله لقد أبطأ عنك جبريل ﵇، فقال: \"ولِمَ لا يبطئ عني، وأنتم حولي لا تستنون، ولا تقلمون أظفاركم، ولا تقصون شواربكم، ولا تنقون رواجبكم\".\nورواه الطبراني في \"المعجم الكبير\" ١١/ ٤٣١ (١٢٢٢٤) قال: حدثنا أبو عامر النحوى، ثنا سليمان بن عبد الرحمن الدمشقي، ثنا إسماعيل بن عياش به. والحديث ضعيفٌ، فيه: ثعلبة بن مسلم الخثعمي، مستورٌ كما في \"تقريب التهذيب\" لابن حجر ١/ ١٤٩. وفيه أبو كعب مولى علي بن عبد الله بن عباس. قال أبو زرعة: لا يعرف إلا في هذا الحديث، ولا يُسمى.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٤٣٠. =","vol":"29","page":469},{"text":"[٣٥٠٩] أخبرنا عبد الله بن حامد (١)، أخبرنا محمد بن يعقوب (٢)، حدثنا الحسن (٣) بن علي بن عفان (٤)، حدثنا أبو (٥) أُسامة (٦)، عن سفيان (٧)، عن الأسود بن قيس (٨) أنه سمع جندب بن سفيان (٩) يقول: رُمي النبي - ﷺ - بحجر في أصبعه فقال: \"هل أنت إلاَّ أصبع دميت، وفي سبيل الله ما لقيت\"، فمكث ليلتين أو ثلاثًا لا يقوم فقالت له امرأة: يا محمد ما أرى شيطانك إلاَّ قد تركك لم أره\n_________\n= وقد روى معنى الجزء الأخير منه من قوله: \"يا جبرّيل ما جئت حتى اشتقت إليك\" الطبري في \"جامع البيان\" ١٦/ ١٠٤، بلفظ: احتبس جبريل عن النبي - ﷺ -، فوجد رسول الله - ﷺ - من ذلك وحزن، فأتاه جبريل، فقال: يا محمد ﴿وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ﴾ وإسناده ضعيف فيه عطية العوفي.\nوبمعناه عند الطبري في الموضع السابق، والحاكم في \"المستدرك\" ٢/ ٦٦٧ وقال: حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\nوقد ذكره العيني في \"عمدة القاري\" ١٦/ ١٦٥ عن مقاتل مرفوعًا، وهو مرسل.\nوالقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٩٣ - ٩٤ بلفظ المصنف.\n(١) الأصبهاني، الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو العباس الأصم، ثقة.\n(٣) في الأصل: الحسين، والتصحيح من (ب)، (ج).\n(٤) العامري، أبو محمد، الكوفي، صدوق.\n(٥) ليست في (ب)، (ج).\n(٦) حماد بن أُسامة القرشي، مولاهم، الكوفي، ثقةٌ، ثبتٌ، ربما دلس، وكان بأخرة يحدث من كتب غيره.\n(٧) الثوري، ثقة، حافظ، إمام حجة، وكان ربما دلس.\n(٨) أبو قيس الكوفي، ثقة.\n(٩) جندب بن عبد الله بن سفيان البجلي، ربما نُسبَ إلى جده، صحابي جليل.","vol":"29","page":470},{"text":"قربك منذ ليلتين أو ثلاثًا -وقيل: إن المرأة التي قالت ذلك أم جميل امرأة أبي لهب (١) فأنزل الله ﷿: ﴿وَالضُّحَى (١)﴾ (٢). يعني: النهار\n_________\n(١) قوله: وقيل: إن المرأة التي قالت ذلك. . . رواه الحاكم في \"المستدرك\" ٢/ ٥٧٣ من حديث زيد بن أرقم في كتاب التفسير، تفسير سورة ﴿وَالضُّحَى (١)﴾، وقال: حديث صحيح، كما حدثناه هذا الشيخ، إلاَّ أني وجدت له علة، قال في \"التلخيص\": قال الحاكم: أخبرنا أبو عبد الله الصفَّار، ثنا أحمد بن مهران، ثنا عبيد الله، فقال فيه بدل زيد بن أرقم: يزيد بن زيد والباقي سواء.\n(٢) [٣٥٠٩] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، والحسن بن علي، صدوق، وبقية رجاله موثقون.\nالتخريج:\nرواه ابن أبي حاتم قال: حدثنا أبو سعيد الأشج، وعمرو بن عبد الله الأودي قالا: حدثنا أبو أُسامة به.\nانظر \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٨١\nوبنحوه رواه الترمذي في كتاب تفسير القرآن، باب: ومن سورة ﴿وَالضُّحَى (١)﴾ (٣٣٤٥)، وقال: هذا حديث حسن صحيح ولفظه: كنت مع النبي - ﷺ - في غار فدميت أصبعه، فقال النبي - ﷺ -:\n\"هل أنت إلاَّ أُصبع دميت وفي سبيل الله ما لقيت\" قال: فأبطأ عليه جبريل فقال المشركون: قد ودِّع محمد، فأنزل الله تعالى: ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٨٢: وذكر أن أصبعه ﵇ دُميت، وقوله هذا الكلام الذي اتفق أنه موزون، ثابت في الصحيحين، ولكن الغريب هاهنا جعله سببًا لتركه القيام، ونزول هذِه السورة.\nوالحديث الذي أشار إليه ابن كثير رواه البخاري كتاب الجهاد باب من ينكب أو يطعن في سبيل الله (٢٨٠٢)، ومسلم كتاب الجهاد والسير باب ما لقي النبي - ﷺ - من أذى المشركين والمنافقين (١٧٩٦). =","vol":"29","page":471},{"text":"كله (١) دليله قوله: ﴿وَاللَّيْلِ إِذَا سَجَى (٢)﴾، فقابله بالليل نظيره قوله: ﴿أَنْ يَأْتِيَهُمْ بَأْسُنَا ضُحًى﴾ (٢) أي: نهارًا (٣).\nوقال قتادة ومقاتل: يعني: وقت الضحى، وهي الساعة التي فيها ارتفاع الشمس، واعتدال النهار من الحر والبرد في الشتاء\nوالصيف (٤)، وقيل: هي الساعة التي كلّم الله فيها موسى (٥)، وقيل: هي الساعة التي أُلقي فيها السحرة سجدًا، بيانه قوله ﴿وَأَنْ يُحْشَرَ\n_________\n= وروى البخاري في كتاب فضائل القرآن، باب كيف نزل الوحي وأول ما نزل (٤٩٨٣)، ومسلم كتاب الجهاد والسير، باب ما لقي النبي - ﷺ - من أذى المشركين والمنافقين (١٧٩٧)، عن الأسود بن قيس قال: سمعت جندب بن سفيان يقول: اشتكى رسول الله - ﷺ - فلم يقم ليلتين أو ثلاثًا، فجاءته امرأة فقالت: يا محمد إني لأرجو أن يكون شيطانك قد تركك، لم أره قربك منذ ليلتين أو ثلاثٍ، قال: فأنزل الله ﷿ ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾.\n(١) هذا قول الفراء في \"معاني القرآن\" ٣/ ٢٧٣.\nوانظر: \"إعراب القرآن\" للنحَّاس ٥/ ٢٤٧، \"جامع البيان\" للطبري ٣٠/ ٢٢٩، وهذا هو الراجح، قال الشوكاني في \"فتح القدير\" ٥/ ٤٥٧: لما قابل الضحى بالليل دل على أن المراد به النهار كله لا بعضه.\n(٢) الأعراف: ٩٨.\n(٣) قال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٤٧): فأقسم بضوء النهار لعد ظلمة الليل، على ضوء الوحي ونوره بعد ظلمة احتباسه واحتجابه. .\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٢٩، \"معالم التنزيل\" للبغوي ٨/ ٤٥٤، \"زاد المسير\" لابن الجوزي ٩/ ١٥٦. واختاره النحَّاس في \"إعراب القرآن\" ٥/ ٢٤٧.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩١، \"فتح القدير\" للشوكاني\n٥/ ٤٥٧.","vol":"29","page":472},{"text":"النَّاسُ ضُحًى﴾ (١).\nوقال أهل المعاني فيه وفي أمثاله: بإضمار الرب، مجازه: ورب الضحى <span data-type=\"title\" id=toc-6531>(٢)</span>.\n\n٢ - ﴿وَاللَّيْلِ إِذَا سَجَى (٢)﴾\nقال الحسن: أقبل بظلامه، وهي رواية العوفي عن ابن عباس (٣) الوالبي عنه: إذا ذهب (٤). الضحاك: غطّى كل شيء.\nمجاهد وقتادة وابن زيد: سكن بالخلق واستقر ظلامه (٥)، يقال: ليل ساج، وبحر ساج.\n_________\n(١) طه: ٥٩.\n(٢) انظر: \"معاني القرآن\" للزجَّاج ٥/ ٥١، وهذا هو القول الأول.\nوالقول الثاني: أنه ليس هناك إضمار، وأنه أقسم بالضحى، والليل، والطور، والذاريات، وغيرها. وأجاب العلماء عن ذلك بعدة أجوبة: قال الحسن: إن الله يقسم بما شاء من خلقه، وليس لأحد أن يقسم إلا بالله.\nوقيل: إن العرب كانت تعظم هذِه الأشياء وتقسم بها، فنزل القرآن على ما يعرفون.\nوقال ابن أبي الأصبع: القسم بالمصنوعات يستلزم القسم بالصانع، لأن ذكر المفعول يستلزم ذكر الفاعل، إذ يستحيل وجود مفعول بغير فاعل.\nوقال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٦): وإقسامه ببعض المخلوقات دليل على أنه من عظيم آياته.\nوانظر: \"الإتقان\" للسيوطي ٥/ ١٩٥٠.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٢٩، \"معالم التنزيل\" للبغوي ٨/ ٤٥٤.\n(٤) السابق.\n(٥) السابق.","vol":"29","page":473},{"text":"قال الراجز:\nيا حبذا القمراء والليل الساج ... وطُرُق مثل مُلاءِ النساج (١)\nوقال أعشى بني ثعلبة:\nفما ذَنبُنا أن جاش بَحْرُ ابن عمَّكم ... وبحرُك ساجٍ ما يواري الدَّعامِصَا (٢)\n\n<span data-type=\"title\" id=toc-6532>٣ </span>- ﴿مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ (٣)\nأي ما تركك منذ (٤) اختارك، ولا أبغضك منذ أحبك، وهذا جواب القسم (٥).\n_________\n(١) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٢، \"جامع البيان\" للطبري ٣٠/ ٢٣٠، \"معاني القرآن\" للزجَّاج ٥/ ٣٣٩ ولم يذكروا قائله، ونسبه ابن منظور في \"لسان العرب\" ١٤/ ٣٧١ (سجا) إلى الحارثي.\n(٢) \"ديوانه\": (ص ١٩٤)، والبيت من قصيدة يهجو بها علقمة بن علاثة.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٣٧١ (سجا).\nوالدعامِص: جمع دعموص، وهي دويبة صغيرة، تكون في مستنقع الماء، وقيل: هي دويبة تغوص في الماء.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٣٦.\n(٣) قال الفرَّاء في \"معاني القرآن\" ٣/ ٢٧٣ - ٢٧٤: قوله: (وما قلى) يريد: وما قلاك، فألقيت الكاف، لأن رؤوس الآي بالياء.\n(٤) في (ب)، (ج): مذ في الموضعين.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٣٠، \"معالم التنزيل\" للبغوي ٨/ ٤٥٤، \"التبيان في أقسام القرآن\" لابن القيم (ص ٤٨).","vol":"29","page":474},{"text":"<span data-type=\"title\" id=toc-6533>٤ </span>- ﴿وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَى (٤) وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى <span data-type=\"title\" id=toc-6534>(٥)﴾ </span>(١)\nمن الثواب، وقيل: من النصر والتمكين، وكثرة المؤمنين فترضى (٢) (٣).\n[٣٥١٠] أخبرنا عبد الله بن حامد (٤)، أخبرنا أبو عبد الله محمد بن عامر السمرقندي (٥)، حدثنا عمر بن بجير (٦)، حدثنا (٧) عبد بن حميد (٨)، عن قبيصة (٩)، عن سفيان (١٠)، عن الأوزاعي (١١)، عن إسماعيل بن (عبيد الله) (١٢)، عن علي بن عبد الله بن عباس (١٣) (عن\n_________\n(١) ﴿وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَى (٤)﴾ ليست في الأصل.\n(٢) من (ب).\n(٣) انظر: \"لباب التأويل\" للخازن ٤/ ٤٣٨.\n(٤) الأصبهاني، لم يذكر بجرح أو تعديل\n(٥) ليست في (ب)، (ج)، ولم أجده.\n(٦) عمر بن محمد بن بجير، الإمام الحافظ الثبت.\n(٧) في (ب)، (ج): أخبرنا.\n(٨) ابن نصر الكسيِّ، أبو محمد، ثقة حافظ.\n(٩) ابن عقبة بن محمد بن سفيان السوائي، صدوق، ربما خالف.\n(١٠) الثوري، ثقةٌ، حافظٌ، فقيه، إمام حجة، وكان ربما دلس.\n(١١) عبد الرحمن بن عمرو، ثقةٌ، جليلٌ.\n(١٢) في (ب): عبيد، وهو إسماعيل بن عبيد الله بن أبي المهاجر، القرشي المخزومي، أبو عبد الحميد الدمشقي، وثقه العجلي، ويعقوب بن سفيان، والدارقطني، وغيرهم. مات سنة (١٣١ هـ)، وروى له الجماعة سوى الترمذي.\nانظر: \"الجرح والتعديل\" ٢/ ١٨٢، \"الثقات\" لابن حبان ٦/ ٤٠، \"تهذيب الكمال\" ٣/ ١٤٣، \"التقريب\" (٤٦٦).\n(١٣) أبو محمد، الهاشمي، ثقةٌ، عابدٌ.","vol":"29","page":475},{"text":"أبيه) (١) قال: قال رسول الله - ﷺ -: \"أُريت ما هو مفتوح على أمتي كفْرًا كَفْرا (٢)، فسرني ذلك\"، فنزلت: ﴿وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (٥)﴾ قال: أعطي في الجنة ألف قصر من لؤلؤ (٣)، ترابها المسك، في كل قصر ما ينبغي له (٤).\n_________\n(١) من (ج).\n(٢) كفرًا كفرًا بالفتح، أي: قرية قرية. انظر \"النهاية في غريب الحديث\" ٤/ ١٨٩.\n(٣) في (ج): من لؤلؤ أبيض.\n(٤) [٣٥١٠] الحكم على الإسناد:\nشيخ المصنف، لم يذكر بجرح أو تعديل، وشيخ شيخه لم أجده. ولكن الحديث بمجموع طرقه صحيح.\nالتخريج:\nرواه مرسلًا البيهقي في \"دلائل النبوة\" ٧/ ٦٢ من طريق قبيصة به، وقد جاء الحديث موصولًا من رواية علي بن عبد الله بن عباس عن أبيه.\nورواه البيهقي في \"دلائل النبوة\" ٧/ ٦١ من طريق قبيصة به، بلفظ: عرض على رسول الله - ﷺ - ما هو مفتوح على أمته.\nورواه الطبراني في \"المعجم الأوسط\" ١/ ١٧٩ (٥٧٢)، وفي \"المعجم الكبير\" ١٠/ ٣٣٧ (١٠٦٥٠)، قال الهيثمي: \"إسناد الكبير حسن\" \"مجمع الزوائد\" ٧/ ١٣٨.\nورواه الطبري في \"جامع البيان\" ٢٠/ ٢٣٢.\nورواه ابن أبي حاتم في تفسيره كما في \"الدر المنثور\" ٦/ ٦١٠ ووجدناه في \"العلل\" (١٧٧٥).\nورواه أبو نعيم في \"حلية الأولياء\" ٣/ ٢١٢.\nورواه الواحدي في \"الوسيط\" ٤/ ٥٠٩ كلهم من طريق عمرو بن هاشم عن الأوزاعي به.\nوروى ابن أبي شيبة في \"المصنف\" ٧/ ٣١ (٣٣٩٨٠) آخره فقط فقال: حدَّثنا رواد ابن الجراح عن الأوزاعي به. =","vol":"29","page":476},{"text":"[٣٥١١] وأخبرني عقيل بن محمد (١) أن أبا الفرج البغدادي القاضي (٢) أخبرهم، عن محمد بن جرير (٣)، حدثني عباد بن يعقوب (٤)، حدثنا الحكم بن ظهير (٥)، عن السدي (٦)، عن ابن عباس في قوله: ﴿وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (٥)﴾، قال: رضي محمد ﵇ أن لا يدخل أحد (٧) من أهل بيته النار (٨).\n_________\n= ورواه الحاكم في \"المستدرك\" ٢/ ٥٧٣ في كتاب التفسير من طريق عصام بن رواد عن أبيه عن الأوزاعي به، وقال: هذا حديث صحيح الإسناد ولم يخرجاه. قال الذهبي: تفرد به عصام بن رواد عن أبيه وقد ضعف.\nقلت: عصام بن رواد لم يتفرد به، بل تابعه قبيصة عن سفيان وموسى بن سهل عن عمرو بن هاشم، كلهم عن الأزاعي به.\nفالحديث بمجموع هذِه الطرق صحيح، صححه الحاكم، وحسَّنه الهيثمي، وقال ابن كثير: وهذا إسنادٌ صحيح إلى ابن عباس، ومثل هذا ما يقال إلا عن توقيف. \"تفسير ابن كثير\" ١٤/ ٣٨٣.\n(١) الجرجاني، لم أجده.\n(٢) المعافي بن زكريا، العلامة الفقيه، الحافظ الثقة.\n(٣) أبو جعفر الطبري، الإمام العلم المجتهد، عالم العصر، صاحب التصانيف.\n(٤) الأسدي، الرواجني، صدوقٌ، رافضي.\n(٥) أبو محمد، الفزاري، متروكٌ، ورُمي بالرفض، واتهمه ابن معين.\n(٦) إسماعيل بن عبد الرحمن السدي، صدوقٌ، يهم، ورُمي بالتشيع.\n(٧) في الأصل: أحدًا، والمثبت من (ب)، (ج).\n(٨) [٣٥١١] الحكم على الإسناد:\nضعيف جدًّا، فيه الحكم بن ظهير متروك، وشيخ المصنف لم أجده.\nالتخريج:\nرواه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٢٣٢ ومن طريقه ساقه المصنف، =","vol":"29","page":477},{"text":"وقيل: هي الشفاعة في جميع المؤمنين (١).\n[٣٥١٢] أخبرنيه (٢) أبو عبد الله الفنجوي (٣)، حدثنا أبو علي المقرئ (٤)، حدثنا محمد بن عمران بن أسد الموصلي (٥)، حدثنا محمد بن أحمد المذاري (٦)، حدثنا عمرو بن عاصم (٧)، حدثنا حرب بن سريج (٨) البزاز (٩)،\n_________\n= وفيه الحكم بن ظهير متروك، كما تقدم، بالإضافة إلى عباد رافضي، والحكم رُمي بالرفض، والسدي رُمي بالتشيع، والمتن يدعو إلى بدعتهم، مما يزيد في ضعفه.\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٥١٠، \"معالم التنزيل\" للبغوي ٨/ ٤٥٥، \"زاد المسير\" لابن الجوزي ٩/ ١٥٧.\n(٢) في (ب)، (ج): وأخبرنا.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) الحسين بن محمد بن حبش، ثقة مأمون.\n(٥) لم أجده.\n(٦) في (ب)، (ج): المرادي، وهو خطأ، وقد ورد في \"الأنساب\" للسمعاني، و\"الثقات\" لابن حبان: محمد بن أحمد بن زيد، وفي \"تهذيب الكمال\" ٢٢/ ٨٨ في ترجمة شيخه عمرو بن عاصم، قال: محمد بن أحمد بن زبدا، ويقال: ابن زبدة المذاري، وفي \"الثقات\": المدادي، أبو جعفر من أهل البصرة، يروي عن محمد بن عبد الله الأنصاري، والبصريين، وروى عنه عبد الله بن قحطبة وغيره. انظر \"الثقات\" لابن حبان ٩/ ١٢٣، \"الأنساب\" للسمعاني ٥/ ٢٤٠.\n(٧) ابن عبيد الله الكلابي القيسي، أبو عثمان، البصري، صدوق، في حفظه شيء.\n(٨) في (ب): شريح وهو خطأ، وقد تصحف كذلك في أغلب المراجع التي ذكرته.\n(٩) حرب بن سُرَيج -بالمهملة والجيم- بن المنذر المنقري، أبو سفيان البصري، البزاز، قال أحمد: ليس به بأس، ووثقه ابن معين، وقال أبو حاتم: ليس بقوي، =","vol":"29","page":478},{"text":"حدثنا أبو جعفر محمد بن علي (١)، حدثني عمي محمد (بن علي) (٢) ابن الحنفية (٣)، عن أبيه علي بن أبي طالب - ﵁ - قال: قال رسول الله - ﷺ -: \"أشفع لأمتي حتى ينادي ربي ﷿: رضيتَ يا محمد؟ فأقول رب رضيتُ\"، ثم قال (٤): إنكم معشر أهل العراق تقولون: إن أرجى آية في القرآن: ﴿قُلْ يَاعِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ﴾ (٥)، قال: قلت: إنَّا لنقول ذلك، قال: ولكنَّا أهل البيت نقول: إنَّ أرجى آية في كتاب الله تعالى: ﴿وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (٥)﴾ وهي الشفاعة (٦).\n_________\n= ينكر عن الثقات، وقال الحافظ: صدوق يخطئ. انظر: \"الجرح والتعديل\" ٣/ ٢٥٠، \"تهذيب الكمال\" ٥/ ٥٢٢، \"التقريب\" (١١٦٤).\n(١) محمد بن علي بن الحسين بن علي بن أبي طالب، أبو جعفر الباقر، ثقةٌ.\n(٢) من (ب)، (ج).\n(٣) محمد بن علي بن أبي طالب الهاشمي، أبو القاسم، المدني، ثقةٌ.\n(٤) القائل هو أبو جعفر الباقر محمد بن علي بن الحسين كما في \"الوسيط\" للواحدي ٤/ ٥١٠.\n(٥) الزمر: ٥٤.\n(٦) [٣٥١٢] الحكم على الإسناد:\nضعيف، فيه محمد بن أحمد المذاري ذكره ابن حبان في \"الثقات\" ولم أجد فيه جرحًا ولا تعديلًا، وفيه حرب بن سُريج، صدوق يخطئ، ومحمد بن عمران بن أسد الموصلي لم أجده.\nالتخريج:\nرواه البزار كما في \"كشف الأستار\" ٤/ ١٧٠ (٣٤٦٦)، والطبراني في \"المعجم الأوسط\" ٢/ ٣٠٧ (٢٠٦٢)، وأبو نعيم في \"حلية الأولياء\" ٣/ ١٧٩.\nكلهم من طريق محمد بن أحمد المذاري به. =","vol":"29","page":479},{"text":"[٣٥١٣] وأخبرني ابن فنجويه (١)، حدثنا أحمد بن جعفر بن حمدان (٢)، حدثنا أبو عامر حامد بن سعدان (٣)، حدثنا أحمد بن صالح المصري (٤)، حدثنا عبد الله بن وهب (٥)، أخبرني عمرو بن الحارث (٦) أن بكر (٧) بن سوادة (٨) حدَّثه عن عبد الرحمن بن جبير (٩)، عن عبد الله بن عمرو بن العاص أن النبي - ﷺ -: تلا قول الله في إبراهيم: ﴿فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ﴾ (١٠) وقال\n_________\n= قال الهيثمي: رواه البزار والطبراني في \"الأوسط\" وفيه محمد بن أحمد بن زيد المذاري، ولم أعرفه، وبقية رجاله وثقوا على ضعف في بعضهم، \"مجمع الزوائد\" ١٠/ ٣٧٧.\nقلت: المذاري تقدمت ترجمته إلا أنه لم يذكر بجرح ولا تعديل.\nوحسن الحديث المنذري في كتابه \"الترغيب والترهيب\" ٤/ ٤٤٦ وعندي أن الحديث ضعيف بهذا الإسناد، إذ مداره على محمد بن أحمد المذاري.\nوروى قول أبي جعفر الواحدي في \"الوسيط\" ٤/ ٥١٠، من طريق حرب بن سريج وهو صدوق، يخطئ، وهناك أقوال أخرى في أرجى آية في القرآن انظرها في \"فتح الباري\" ٨/ ٥٣٧.\n(١) ثقةٌ، صدوق، كثير الرواية للمناكير.\n(٢) القطيعي، ثقة.\n(٣) قال ابن المنادي: مستور صالح ثقة.\n(٤) أبو جعفر ابن الطبري، ثقةٌ حافظ.\n(٥) أبو محمد المصري الفقيه، ثقةٌ، حافظٌ، عابدٌ.\n(٦) ابن يعقوب الأنصاري، ثقةٌ، فقيهٌ، حافظٌ.\n(٧) في (ب)، (ج): بكير وهو خطأ.\n(٨) ابن ثمامة الجذامي، أبو ثمامة، المصري، ثقةٌ، فقيهٌ.\n(٩) المصري المؤذن العامري، ثقةٌ، عارفٌ بالفرائض.\n(١٠) إبراهيم: ٣٦.","vol":"29","page":480},{"text":"عيسى: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ (١١٨)﴾ (١)، فرفع يديه (وقال: \"اللهم أمتي أمتي\" (٢)، وبكى (٣) فقال الله ﷿: \"يا جبريل اذهب إلى محمد - ربك أعلم- فسله ما يبكيك، فأتاه جبريل فسأله فأخبره رسول الله - ﷺ -، فقال الله ﷿: يا جبريل اذهب إلى محمد فقل: إنَّا سنرضيك في أمتك ولا نسوؤك\" (٤).\nويروى أن النبي - ﷺ - قال: لما نزلت هذِه الآية: \"إذًا لا أرضى وواحد من أمتي في النار\" (٥).\nوقال جعفر بن محمد: دخل رسول الله - ﷺ - على فاطمة - ﵂ - وعليها كساء من ثلة الإبل (٦)، وهي تطحن بيدها، وترضع ولدها (٧)، فدمعت عينا رسول الله - ﷺ - لما أبصرها، فقال (٨): \"يا بنتاه تعجلي (٩) مرارة\n_________\n(١) المائدة: ١١٨.\n(٢) ما بين القوسين ساقط من الأصل وأثبته من (ب)، (ج).\n(٣) بكى ليست في (ج).\n(٤) [٣٥١٣] الحكم على الإسناد:\nرجاله ثقات، والحديث صحيح كما في التخريج.\nالتخريج:\nأخرجه الإمام مسلم كتاب الإيمان، باب: دعاء النبي - ﷺ - لأمته وبكائه شفقة عليهم (٢٠٢).\n(٥) سيذكره المصنف مسندًا بعد قليل، وهناك تخريجه والحكم عليه.\n(٦) من ثلة الإبل، أي من صوف الإبل.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٢٠.\n(٧) في (ج): بيدها.\n(٨) ساقطة من (ج).\n(٩) في (ج): تحملي.","vol":"29","page":481},{"text":"الدنيا بحلاوة الآخرة، فقد أنزل الله ﴿وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (٥)﴾ (١) \".\n[٣٥١٤] (أخبرنا النعمان بن محمد الجرجاني (٢)، حدثنا أبو الحسن محمد بن محمد بن صالح (٣)، حدثنا أبو الفضل صالح ابن عبد الله بن الحسن الهاشمي (٤)، حدثني عمي (٥) عبد الصمد بن\n_________\n(١) رواه ابن الأعرابي في \"معجم شيوخه\" ١/ ٤٣٥ (٤٤٤)، وأورده سليمان الحسيني في كتابه \"البرهان في تفسير القرآن\" ٤/ ٤٧٢. كلاهما بإسنادٍ واحدٍ: حدَّثنا محمد بن يونس، نا حماد بن عيسى الجهني، نا جعفر بن محمد، عن أبيه، عن جابر. بن عبد الله قال: دخل رسول الله - ﷺ - على فاطمة. . . الحديث إلا أن ابن الأعرابي لم يذكر سبب النزول.\nوفي إسنادهما: محمد بن يونس الكديمي، ضعيف، وقد اتُهِمَ في وضع الحديث كما في \"تقريب التهذيب\" لابن حجر ٢/ ١٥٠، \"الكشف الحثيث\" لسبط ابن العجمي (ص ٢٥٤)، وفيه حماد بن عيسى ضعيف كما في \"تقريب التهذيب\" لابن حجر ١/ ٢٣٩.\nوذكره السيوطي في \"الدر المنثور\" ٦/ ٦١١ وعزاه إلى العسكري في \"المواعظ\"، وابن مردويه وابن لال، وابن النجار.\nوذكره المتقي الهندي في \"كنز العمال\" ١٢/ ٤٢٢ (٣٥٤٧٥).\n(٢) سديد صالح فاضل.\n(٣) لم أجده.\n(٤) أبو الفضل صالح بن عبد الله بن الحسن الهاشمي، قال الخطيب: كان أحد الأولياء، يوصف بالتقلل مع الانفراد والعزلة عن الناس، وقال: حدَّث عن عمه عبد الصمد، روى عنه أبو أحمد بن عدي الجرجاني. انظر \"تاريخ بغداد\" ١٤/ ٤٢٢، \"تلخيص المتشابه في الرسم\" للخطيب ١/ ١٧٣.\n(٥) في (ب)، (ج): (حدثني عمر بن) وهو تصحيف، والصواب ما أثبته.","vol":"29","page":482},{"text":"إسماعيل بن عبد الصمد بن (١) علي بن عبد الله بن عباس (٢)، حدثني عبد الصمد (٣)، عن أبيه (٤)، عن جده (٥) قال: قال رسول الله - ﷺ - في قول الله ﷿ ﴿وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (٥)﴾ قال: \"لا يرضى محمد - ﷺ - وواحد من أمته في النار (٦) \" (٧).\n_________\n(١) في (ب)، (ج): (عن)، وسياق السند يأباه، فلعلها (بن) وتصحفت خاصة أن عبد الصمد روى عن أبيه على والله أعلم.\n(٢) عبد الصمد بن إسماعيل، لم أجده.\n(٣) عبد الصمد بن علي بن عبد الله بن عباس، قال العقيلي: عن أبيه عن جده، حديثه غير محفوظ، ولا يعرف إلا به، وقال الذهبي: ليس بحجة.\n(٤) علي بن عبد الله بن عباس، ثقةٌ، عابدٌ.\n(٥) عبد الله بن عباس - ﵁ -.\n(٦) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٧) [٣٥١٤] الحكم على الإسناد\nضعيفٌ، فيه عبد الصمد بن علي ليس بحجة، وفي رواته من لم أجدهم.\nالتخريج:\nرواه الخطيب في تلخيص المتشابه في الرسم ١/ ١٧٣، قال: حدَّثنا أبو سعد الماليني، أنا عبد الله بن عدي، أنا صالح بن عبد الله بن الحسن بن إسماعيل بن عبد الصمد بن علي بن عبد الله بن عباس بن عبد المطلب، حدَّثني عمي عبد الصمد، حدَّثني جدي عبد الصمد بن علي، حدَّثني أبي عن جدي عن رسول الله - ﷺ - به. وذكره السيوطي في \"الدر المنثور\" ٦/ ٦١٠.\nقال ابن القيم: وما يغتر به الجهال من أنه لا يرضى، وواحد من أمته في النار، أولا يرضى أن يدخل أحد من أمته النار، فهذا من غرور الشيطان لهم، ولعبه بهم، فإنه - ﷺ - يرضى بما يرضى به ربه ﵎، وهو سبحانه يدخل النار من يستحقها من الكفار والعصاة، ثم يحد لرسوله حدًا يشفع فيهم، ورسوله أعرف به وبحقه، من أن يقول: لا أرضى أن يُدخِل أحدًا من أمتي النار على أن يدعه فيها، =","vol":"29","page":483},{"text":"ثم أخبر الله تعالى عن حاله ﵇، التي كان عليها قبل الوحي، وذَكَّرَهُ (١) نِعَمَهُ فقال عز من قائل:\n\n<span data-type=\"title\" id=toc-6535>٦ </span>- ﴿أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى (٦)﴾\n[٣٥١٥] أنبأني عبد الله بن حامد الأصبهاني (٢)، أخبرنا محمد بن عبد الله النيسابوري (٣)، حدثنا محمد بن عيسى (٤)، حدثنا أبو عمر (٥) الحوضي (٦)، وأبو الربيع الزهراني (٧)، عن حماد بن زيد (٨)، عن عطاء ابن السائب (٩)، عن سعيد بن جبير (١٠)، عن ابن عباس قال: قال\n_________\n= بل ربه ﵎ يأذن له فيشفع فيمن شاء الله أن يشفع فيه، ولا يشفع في غير ما أذن له فيه ورضيه \"التبيان في أقسام القرآن\" (ص ٤٨).\nوالراجح في قوله تعالى: ﴿وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (٥)﴾: أنها عامة، وأنها على ظاهرها من خيري الدنيا والآخرة، ففي الدنيا النصر والظفر على الأعداء، وكئرة الأتباع، وفي الآخرة الشفاعة العامة الخاصة، والمقام المحمود، وغير ذلك، وهذا الذي اختاره ابن القيم في \"التبيان في أقسام القرآن\" (ص ٤٨)، \"الخازن في تفسيره\" ٤/ ٤٣٨ والله سبحانه أعلم.\n(١) في (ب)، (ج): ذكر.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) محمد بن عبد الله بن دينار النيسابوري، إمام فقيه ثقة.\n(٤) أبو بكر الطرسوسي، يخطئ كثيرا، وعده ابن عدي في عداد من يسرق الحديث.\n(٥) في (ب)، (ج): (عمرو) وهو خطأ.\n(٦) حفص بن عمر بن الحارث بن سخبرة، الأزدي، ثقةٌ، ثبتٌ.\n(٧) سليمان بن داود العتكي، ثقة.\n(٨) الأزدي الجهضمي، ثقةٌ، ثبتٌ، فقيهٌ.\n(٩) صدوقٌ اختلط.\n(١٠) ثقةٌ، ثبتٌ، فقيه.","vol":"29","page":484},{"text":"رسول الله - ﷺ -: \"سألت ربي مسألة، وددت أني لم أكن سألته. قلت: يا رب إنك آتيت سليمان بن داود ملكًا عظيمًا، وآتيت فلانًا كذا، وآتيت فلانًا كذا، قال: يا محمد ألم أجدك (١) يتيمًا فأويتك؟ ! قلت: بلى أي رب، قال: ألم أجدك ضالًا فهديتك؟ ! قلت: بلى يا رب (٢)، قال: ألم أجدك عائلًا فأغنيتك؟ ! قلت: بلى يا رب\" (٣).\nومعنى الآية: ألم يجدك يتيمًا صغيرًا فقيرًا ضعيفًا حين مات\n_________\n(١) في (ج): نجدك.\n(٢) في (ب)، (ج): بلى أي رب، في الموضعين.\n(٣) [٣٥١٥] الحكم على الإسناد:\nضعيفٌ، فيه شيخ المصنف لم يذكر بجرح أو تعديل، وابن السائب صدوق\nاختلط، وفيه من لم أجده.\nالتخريج:\nرواه الطبراني في \"المعجم الأوسط\" ٤/ ٧٥ (٣٦٥١).\nورواه أيضًا في \"المعجم الكبير\" ١١/ ٤٥٥ (١٢٢٨٩).\nورواه الحاكم في \"المستدرك\" ٢/ ٥٧٣ (٣٩٤٤) وقال: حديث صحيح الإسناد ولم يخرجاه ووافقه الذهبي.\nورواه البيهقي في \"دلائل النبوة\" ٧/ ٦٢.\nورواه الواحدي في تفسيره \"الوسيط\" ٤/ ٥١٠.\nورواه البغوي في تفسيره \"معالم التنزيل\" ٨/ ٤٥٥ من طريق المصنف.\nكلهم من طريق حماد بن زيد عن عطاء بن السائب به.\nقال الهيثمي: رواه الطبراني في الكبير والأوسط وفيه عطاء بن السائب، وقد اختلط. \"مجمع الزوائد\" ٨/ ٢٥٣.\nقلت: سماع حماد بن زيد من عطاء كان قبل اختلاطه، قاله يحيى القطان والعقيلي. \"تهذيب التهذيب\" ٤/ ١٣٢.","vol":"29","page":485},{"text":"أبواك، ولم يخلّفا لك مالًا، ولا مأوى، فجعل لك مأوى تأوي إليه، ومنزلًا تنزله، وضمك إلى عمك أبي طالب حتى أحسن تربيتك، وكفاك المؤنة (١)؟ !\n[٣٥١٦] سمعت الأستاذ أبا القاسم الحبيبي (٢)، سمعت أبا نصر (٣) منصور بن عبد الله الأصبهاني (٤)، سمعت أبا القاسم الإسكندراني (٥)، سمعت أبا جعفر الملطيّ (٦)، سمعت أبي (٧)، سمعت على (٨) بن موسى الرضا (٩)، سمعت أبي (١٠) يقول: سئل جعفر بن محمد الصادق (١١) لِمَ أُوْتِمَ النبي - ﷺ - عن (١٢) أبويه؟ قال: لئلا يكون عليه حق لمخلوق.\n_________\n(١) انظر: \"الوسيط\" للواحدي ٤/ ٥١١، \"معالم التنزيل\" للبغوي ٨/ ٤٥٦، \"لباب التأويل\" للخازن ٤/ ٤٣٨.\n(٢) الحسن بن محمد بن حبيب النيسابوري، قيل: كذبه الحاكم.\n(٣) ساقطة من (ج).\n(٤) لم يذكر بجرح أو تعديل.\n(٥) بكر بن محمد بن إبراهيم بن المواز، ذكر ابن يونس أنه اختلط.\n(٦) قال عبد الغني بن سعيد: ليس في الملطيين ثقة.\n(٧) لم أجده.\n(٨) في الأصل: منصور، والتصحيح من (ب)، (ج).\n(٩) صدوق والخلل ممن روى عنه.\n(١٠) أبو الحسن الهاشمي، المعروف بالكاظم، صدوقٌ، عابدٌ.\n(١١) في الأصل: أبو جعفر الصادق، وهو خطأ، والتصحيح من (ب)، (ج)، وهو أبو عبد الله، صدوق، فقيه، إمام.\n(١٢) في (ج): من.","vol":"29","page":486},{"text":"[٣٥١٧] وسمعت أبا القاسم الحبيبي (١)، سمعت أبا زكريا يحيى ابن عبد الله العنبري (٢)، يحكي بإسناد له لا أحفظه، عن عبد الوهاب ابن مجاهد (٣)، عن أبيه (٤)، أنه قال في قوله تعالى: ﴿أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى (٦)﴾ هي (٥) من قول العرب: درة يتيمة إذا لم يكن مِثل (٦) (٧).\n_________\n= [٣٥١٦] الحكم على الإسناد:\nضعيف، شيخ المصنف كذبه الحاكم، والإسكندراني اختلط، والملطي ليس بثقة، وفيه من لم أجده من لم يذكر بجرح أو تعديل.\nالتخريج:\nانظر: \"نسيم الرياض في شرح الشفاء\" ١/ ٢١٠، وقال: وروي أيضًا عن الحسن.\nانظر: \"المحرر الوجيز\" ٥/ ٤٩٤، \"تفسير القرطبي\" ٢٠/ ٩٦.\n(١) قيل: كذبه الحاكم.\n(٢) يحيى بن محمد بن عبد الله بن عنبر بن عطاء السلمي، الإمامُ، الثقةُ، المفسرُ.\n(٣) المكي، متروك، وقد كذبه الثوري.\n(٤) مجاهد بن جبر، ثقة إمام في التفسير وفي العلم.\n(٥) في (ب)، (ج): هو.\n(٦) في (ب)، (ج): لها هناك مثل.\n(٧) [٣٥١٧] الحكم على الإسناد:\nمنقطع، وفيه عبد الوهاب بن مجاهد، متروك، وشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nلم أجده من قول مجاهد إلا أن معناه معروف من كلام العرب.\nقال ابن دريد: قال أبو زيد: يقال لكل منفرد من أصحابه قد يتم، وبذلك سمي اليتيم، والدرة اليتيمة التي في البيت الحرام سميت بذلك؛ لأنه لا شبه لها.\nوقال الجوهري: وكل شيء مفرد يعزّ نظيره فهو يتيم، يقال: درة يتيمة. \"الجمهرة\" ٣/ ١٢٨٦، \"الصحاح\" ٥/ ٢٠٦٤، \"تفسير الخازن\" ٤/ ١٣٨، \"تفسير القرطبي ٢٠/ ٩٦.","vol":"29","page":487},{"text":"وقد جاء في الشعر:\nلا ولا درة يتيمة بحرٍ ... تتلألأ في جونة (١) البياع (٢)\nفمجاز الآية ألم يجدك واحدًا في شرفك وفضلك، لا نظير لك فآواك إليه (٣)؟ !\nوقرأ أشهب العقيلي: (فأوى) بالقصر أي: رحمك (٤)، تقول العرب: أويت لفلان أيّةً ومأوية أي: رحمته (٥).\n\n<span data-type=\"title\" id=toc-6536>٧ </span>- ﴿وَوَجَدَكَ ضَالًّا﴾\nعما أنت عليه اليوم، فهداك إلى الذي أنت عليه اليوم (٦).\n_________\n(١) في (ب): جوفه، والصواب ما أثبته والجونة، جونة العطار، وربما همز، والجمع جَونٌ بفتح الواو، وقال ابن بري: الهمز في جؤنة وجؤن هو الأصل، والواو فيه منقلبة عن الهمزة في لغة من خطفها.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ١٠٣.\n(٢) لم أهتد إلى قائله. وانظره غير منسوب في \"مجمع البيان\" للطبرسي ٦/ ١٦٧.\n(٣) انظر: \"الجامع لأحكام القرآن\" ٢٠/ ٩٦، \"لباب التأويل\" للخازن ٤/ ٤٣٨.\nقال الزمخشري في \"الكشَّاف\" ٤/ ٧٥٦: ومن بدع التفاسير أنه من قولهم: درة يتيمة، وأن المعنى: ألم يجدك واحدًا في قريش عديم النظر فآواك. وقال الشوكاني في \"فتح القدير\" ٥/ ٤٥٨: وهو بعيد جدًّا.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٨١، \"البحر المحيط\" لأبي حيان ٨/ ٤٨١.\n(٥) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ١٠٤)، \"لسان العرب\" لابن منظور ١٤/ ٥٣ (آوى).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٥٦، \"لباب التأويل\" للخازن ٤/ ٤٣٨.","vol":"29","page":488},{"text":"قال السُّدي: كان على أمر قومه أربعين عامًا (١) (٢).\nوقال الكلبي: وجدك في قوم ضلالٍ فهداك للتوحيد والنبوة، وقيل: فهداهم بك (٣).\nوقال الحسن والضحاك، وشهر بن حوشب، وابن كيسان: وجدك\n_________\n(١) في (ب)، (ج): سنة.\n(٢) رواه الطبري في \"جامع البيان\" ٣٠/ ٢٣٢، وإسناده ضعيف فيه محمد بن حميد الرازي: ضعيف. وابن عطية في \"المحرر الوجيز\" ٥/ ٤٩٥. وفي حاشية النسخة الأصل: قول السدي: محل نظر وتوقف لا يرتضى فتأمل.\nهذا القول -على فرض صحته- ينافي العصمة المقررة للأنبياء ﵈ كما هو مقرر في كتب العقيدة، وقد ردَّ المفسرون على هذا القول، ومنهم على سبيل المثال: الزمخشري في \"الكشَّاف\" ٤/ ٧٥٦، والخازن في \"لباب التأويل\" ٤/ ٤٣٨، والقرطبي في \"الجامع لأحكام القرآن\" ١٤/ ٥٥ - ٥٧ وقد استفاض في ذلك، وأبو حيان في \"البحر المحيط\" ٨/ ٤٨١.\nويرد هذا القول حديث علي بن أبي طالب - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: \"ما هممت بقبيح مما كان أهل الجاهلية يهمون به إلا مرتين من الدهر، كلتيهما يعصمني الله منهما\"، ثم ذكر الحديث إلى أن قال رسول الله - ﷺ -: \"فوالله ما هممت بعدهما بسوء مما يعمل أهل الجاهلية، حتى أكرمني الله بنبوته\".\nرواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ١٦٩، وإسناده حسن.\nوعزاه ابن حجر في \"المطالب العالية\" ٤/ ٣٦١ - ٣٦٢ لإسحاق، وبوب له: باب: عصمة الله رسوله - ﷺ - قبل البعثة. وقال: وهو حديث حسن متصل.\nوقال البوصيري في \"إتحاف الخيرة المهرة\" ٧/ ٥٥: رواه إسحاق بإسناد حسن.\nوقال الإمام أحمد معلقًا على هذا القول: هذا قول سوء. أخرجه الخلال في كتاب \"السنة\" ١/ ١٩٥.\nوانظر: \"تفسير آيات أشكلت\" لابن تيمية ١/ ٢١٠.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧٤، \"حقائق التفسير\" للسلمي ٣٦٨/ ب.","vol":"29","page":489},{"text":"ضالًا عن معالم النبوة والحكم الشريعة، غافلًا عنها، فهداك إليها (١)، دليله ونظيره قوله: ﴿وَإِنْ كُنْتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ﴾ (٢)، وقوله: ﴿مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ﴾ (٣).\nوقيل: ضالًاّ في شعاب مكة فهداك إلى جدك عبد المطلب (٤)، وردَّك إليه.\nوروى أبو الضحى عن ابن عباس أن رسول الله - ﷺ - ضلَّ وهو صبي صغير، في شعاب مكة، فرآه أبو جهل منصرفًا من أغنامه، فردَّه إلى جده عبد المطلب، فمنَّ الله عليه بذلك حين ردَّه إلى جده على يدي عدوه (٥).\n[٣٥١٨] وأخبرنا عبد الله بن حامد (بن محمد (٦) قراءة عليه) (٧)، أخبرنا أحمد بن محمد بن عبدوس (٨)، حدثنا عثمان بن سعيد (٩)،\n_________\n(١) انظر: \"التبيان\" للطوسي ١٠/ ٣٦٩، \"مجمع البيان\" للطبرسي ٦/ ١٦٧.\n(٢) يوسف: ٣.\n(٣) الشورى: ٥٢.\n(٤) في الأصل: إلى عمك طالب بن عبد المطلب وهو خطأ، والتصحيح من (ب)، (ج)، و\"معالم التنزيل\" للبغوي ٨/ ٤٥٦، ولأن ضياعه مع عمه كان في طريقه إلى الشام، كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٨٤.\n(٥) انظر هذِه الأقوال في: \"معالم التنزيل\" للبغوي ٨/ ٤٥٦، \"زاد المسير\" لابن الجوزي ٩/ ١٥٨، \"لباب التأويل\" للخازن ٤/ ٤٣٨.\n(٦) الأصبهاني، لم يذكر بجرح أو تعديل.\n(٧) ما بين القوسين زيادة من (ب)، (ج).\n(٨) قال الحاكم: كان من أهل الصدق، ولم يزل مقبولًا في الحديث.\n(٩) الدارمي، أبو سعيد، إمام حافظ.","vol":"29","page":490},{"text":"حدثنا عمرو بن عون (١)، أخبرنا خالد (٢)، عن (٣) داود بن أبي هند (٤)، عن العباس (٥) بن عبد الرحمن (٦)، عن كندير (٧) بن سعيد (٨)، عن أبيه (٩) قال: حججت في الجاهلية، فإذا أنا برجل يطوف بالبيت وهو يرتجز ويقول:\nيا رب رد راكبي محمدًا ... ردَّ إليَّ واصطنع عندي يدا (١٠)\nفقلت: من هذا، قيل: هو عبد المطلب بن هاشم، ذهبت إبل له، فأرسل ابن ابنه في طلبها ولم يرسله في حاجةٍ قط إلاَّ جاء بها، وقد\n_________\n(١) أبو عثمان البزاز، البصري، ثقةٌ، ثبتٌ.\n(٢) خالد بن عبد الله بن عبد الرحمن بن يزيد الطحان الواسطي المزني، مولاهم، ثقةٌ، ثبتٌ.\n(٣) في (ب)، (ج): بن، وهو خطأ.\n(٤) ثقةٌ، متقنٌ، كان يهم بأخرة.\n(٥) في الأصل: أبو العباس، وهو خطأ، والمثبت من (ب)، (ج).\n(٦) في (ج): بن عبد المطلب، وهو خطأ واضح، وهو مولى بني هاشم، مستور.\n(٧) في (ج): ركيد، وهو خطأ.\n(٨) كندير بن سعيد بن حيوة، روى عن أبيه، وروى عنه العباس بن عبد الرحمن، وذكره ابن حبان في \"الثقات\" انظر: \"التاريخ الكبير\" للبخاري ٧/ ٢٤٦، \"الجرح والتعديل\" ٧/ ١٧٣، \"الثقات\" لابن حبان ٥/ ٣٤٢.\n(٩) سعيد بن حيوة بن قيس الباهلي معدود في أهل البصرة، أدرك الجاهلية، ليس له إلا هذا الحديث، ولا يعرف إلا به. انظر: \"الاستيعاب\" ٢/ ١٧٧، \"أسد الغابة\" ٢/ ٣٨٥، \"الإصابة\" ٣/ ٨٦، ٢٣٤.\n(١٠) في (ب) زيادة: رد ربي واتخذ عندي يدًا، ولم أجدها في المراجع فلعلها رواية للشطر الثاني من البيت.","vol":"29","page":491},{"text":"احتبس عليه، قال: فما برحت أن جاء النبي - ﷺ -، وجاء بالإبل، فقال: يا بني لقد حزنت عليك حزنًا لا يفارقني (١) أبدًا (٢).\nوفي حديث كعب الأحبار في مولد رسول الله - ﷺ -، وبدوّ أمره، أن حليمة (٣) لما قضت حق الرضاع، جاءت برسول الله - ﷺ - لترده إلى عبد المطلب، قالت حليمة: فأقبلتُ أسير حتى أتيتُ الباب الأعظم من أبواب مكة، فسمعت مناديًا ينادي: هنيئًا لك يا بطحاء مكة، اليوم\n_________\n(١) في (ج): لا تفارقني.\n(٢) [٣٥١٨] الحكم على الإسناد:\nضعيفٌ، فيه العباس بن عبد الرحمن، مستور، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن سعد في \"الطبقات\" ١/ ١٠٧ من طريق العباس بن عبد الرحمن به.\nوأخرجه أبو يعلى في \"مسنده\" ٣/ ٥٤ قال محققه: إسناده ضعيف. وأخرجه الطبراني في \"المعجم الكبير\" ٦/ ٦٤ حدثنا علي بن عبد العزيز، حدثنا عمرو بن عون الواسطي به.\nوأخرجه البيهقي في \"دلائل النبوة\" ١/ ٩٢، والحاكم في \"المستدرك\" ٢/ ٦٥٩، وقال: هذا حديث صحيح على شرط مسلم ووافقه الذهبي. وذكره ابن أبي حاتم في \"الجرح والتعديل\" ٤/ ١١، ٧/ ١٧٣، وذكره ابن عبد البر في \"الاستيعاب\" ٢/ ١٧٧، وابن حجر في \"المطالب العالية\" ٩/ ٣٥٤ - ٣٦٠.\n(٣) حليمة بنت أبي ذؤيب، وأبو ذؤيب هو: عبد الله بن الحارث، المعروفة حليمة السعدية أم النبي - ﷺ - من الرضاعة، جاءت إلى النبي - ﷺ - يوم حنين، فقام إليها وبسط إليها رداءه، فجلست عليه، روت عن النبي - ﷺ -، روى عنها: عبد الله بن جعفر.\nانظر: \"الاستيعاب\" لابن عبد البر ٤/ ٣٧٤، \"الإصابة\" لابن حجر ٧/ ٥٨٤.","vol":"29","page":492},{"text":"يُرَّدُ عليك النور، والزين (١)، والبهاء، والجمال، قالت: ثم وضعت رسول الله - ﷺ - لأقضي حاجة، وأصلح ثيابي فسمعتُ هدّة شديدة، فالتفت فلم أره، فقلت: معاشر الناس أين الصبي؟ فقالوا: أي الصبيان (٢)؟ فقلتُ: محمد بن عبد الله بن عبد المطلب، الذي نضَّر به وجهي، وأغنى عيلتي، ربَّيْتُه حتَّى إذا أدركت فيه سروري وأملي، أتيت به لأرده، وأخرج من أمانتي، أُخْتُلِس من بين يدي قبل أن تمس (٣) قدمه الأرض، واللات والعزى لئن لم أره لأرمين بنفسي من شاهق هذا الجبل، ولأتقطعن إربًا إربًا، قالوا: ما رأينا شيئًا، فلمّا آيسوني، وضعت يدي على أم رأسي، فقلتُ: وا محمداه، وا ولداه، فأبكيت الجواري الأبكار لبكائي (٤)، وضجّ الناس معي بالبكاء حرقةً لي، فإذا أنا بشيخ كالفاني يتوكأ على عصًا، قال: مالك أيتها السعدية؟ قلت: فقدت ابني محمدًا، فقال: لا تبكي أنا أدلك على من يعلم علمه، وإن شاء أن يردَّه عليك (٥) فعل، قلت: فدتك نفسي، ومن هو؟ قال: الصنم الأعظم: هبل (هو العالم بمكانه، فإن شاء أن يرده رده) (٦)، قالت: فدخل\n_________\n(١) في (ج): الدين.\n(٢) في (ج): الصبي.\n(٣) في (ب): يمس.\n(٤) في (ب)، (ج): ببكائي.\n(٥) من (ب)، (ج).\n(٦) من (ب)، (ج).","vol":"29","page":493},{"text":"وأنا انظر فطاف بهبل وقبَّل رأسه، وناداه يا سيداه لم تزل منَّتك على قريش قديمة، وهذِه السعدية تزعم أن ابنًا لها قد ضلَّ، فرده إن شئت، وأخرج هذِه الوحشة عن بطحاء مكة، فإنها تزعم أن ابنها محمدًا قد ضلَّ، قال (١): فانكب الصنم (٢) هبل على وجهه، وتساقطت الأصنام، وقالت: إليك عنا أيها الشيخ، إنما هلاكنا على يدي محمد - ﷺ -. قالت: فأقبل الشيخ أسمع لأسنانه اصطكاكًا، ولركبتيه ارتعاشًا (٣)، وقد ألقى عكازته (٤) من يده، وهو يقول: يا حليمة إن لابنك ربًّا لا يضيعه، فاطلبيه على مهل، قالت: فخفت أن يبلغ الخبر عبد المطلب قبلي، فقصدته، فلمَّا نظر إليّ قال: أسعدٌ نزل بك أم نحوس (٥)، قلت: بل النحس الأكبر ففهمها مني، وقال: لعل ابنك قد (٦) ضلَّ منك؟ ! قالت: قلت: نعم، فظن أن بعض قريش قد اغتاله فسلّ عبد المطلب سيفه، وكان (٧) لا يثبت له أحد من شدة غضبه، ونادى. بأعلى صوته: يا آل غالب، يا آل غالب، وكانت دعوتهم في الجاهلية، فأجابته قريش بأجمعها،\n_________\n(١) في (ب)، (ج): قالت.\n(٢) من (ب)، (ج).\n(٣) في (ب)، (ج): ارتعادًا.\n(٤) في (ج): عكازه.\n(٥) في (ج): النحوس.\n(٦) ساقطة من: (ب)، (ج).\n(٧) من (ب)، (ج).","vol":"29","page":494},{"text":"وقالوا (ما لك) (١)؟ وما قصتك؟ قال: فُقِد ابني محمد، قالت قريش: اركب (٢) نركب معك، فإن تسنّمت جبلًا تسنّمناه معك، وإن خضت بحرًا خضناه معك، فركب، وركبت قريش معه، فأخذ على أعلى مكة، وانحدر على أسفلها، فلما أن لم ير شيئًا ترك الناس، وارتدى بثوب (٣)، واتَّشح بآخر (٤)، وأقبل إلى البيت الحرام، فطاف أسبوعًا (٥)، ثم أنشأ يقول:\nيا رب رُدَّ راكبي محمدًا ... رُدَّه ربي (٦) واتخذ عندي يدا\nيا رب إن محمد لم (٧) بوجدا ... فجمع قومي كلهم مبددا (٨)\nفسمعنا (٩) مناديًا ينادي من السماء (١٠): يا معاشر الناس، لا تضجوا، فإن لمحمد ربًّا لا يخذله ولا يُضيعه، قال عبد المطلب: يا\n_________\n(١) ما بين القوسين من (ب)، (ج).\n(٢) في (ج): أراكب.\n(٣) ما بين القوسين من (ب)، (ج).\n(٤) في (ب)، (ج): اتشح بثوب وارتدى بآخر.\n(٥) أي سبعة أشواط.\n(٦) في (ب)، (ج): لن.\n(٧) في (ج): يا رب.\n(٨) في (ب)، (ج): تبددًا.\n(٩) في (ب)، (ج): فسمع.\n(١٠) في (ب)، (ج): الهواء.","vol":"29","page":495},{"text":"أيها الهاتف، ومن لنا به؟ وأين هو؟ قال: بوادي تهامة عند شجرة اليمن، فأقبل عبد المطلب راكبًا باكيًا (١)، متسلحًا (٢) فلما صار في بعض الطريق، تلقاه ورقة بن نوفل، فصارا جميعًا يسيران، فبينما هما كذلك إذا النبي - ﷺ - قائم تحت شجرة، يجذب الأغصان، ويعبث بالورق، قال له عبد المطلب: من أنت يا غلام (٣)؟ قال: أنا محمد بن عبد الله بن عبد المطلب، قال له عبد المطلب: فدتك نفسي، فأنا جدّك، ثم حمله على قربوس سرجه (٤)، ورده إلى مكة، واطمأنت قريش بعد ذلك (٥).\n_________\n(١) ساقطة من: (ب)، (ج).\n(٢) في (ب): متشحًا.\n(٣) قال على الحلبي في \"السيرة الحلبية\" ١/ ١٠٥: وقول جده له: من أنت يا غلام؟ لعله؛ لكونه وجده على حالة لا توجد لمن يكون في سنه عادة، كما تقدم عن حليمة من قولها: كان يشب شبابًا لا يشبه الغلمان.\n(٤) القربوس: حنو السرج. قال الأزهري: وللسرج قربوسان فأما القربوس المقدم ففيه العَضُدان، وهما رجلا السرج، ويقال لهما: حنواه. . . والقربوس الآخر فيه رجلا المؤخرة وهما حنواه.\nانظر: \"تهذيب اللغة\" للأزهري ٩/ ٣٩٥، \"لسان العرب\" لابن منظور ٦/ ١٧٣.\n(٥) أخرجه البيهقي في \"دلائل النبوة\" ١/ ١٣٩ قال: أخبرنا أبو عبد الله الحافظ، قال: حدثنا أبو بكر محمد بن عبد الله بن يوسف العماني، قال: حدثنا محمد بن زكريا الغلابي، قال: حدثنا يعقوب بن جعفر بن سليمان بن علي بن عبد الله بن عباس، قال: حدثني أبي، عن أبيه سليمان بن علي، عن أبيه علي بن عبد الله بن عباس، عن عبد الله بن عباس.\nقلت: ابن عباس يروي عن كعب الأحبار، فلعله أخذه منه، إلا أن الحديث =","vol":"29","page":496},{"text":"وقال سعيد بن المسيب: خرج رسول الله - ﷺ - مع عمه أبي طالب في قافلة ميسرة (١) غلام خديجة، فبينما هو راكب ذات ليلة ظلماء ناقةً، جاء (٢) إبليس فأخذ بزمام الناقة، فعدل به عن الطريق، فجاء جبريل فنفخ إبليس نفخة، وقع منها إلى الحبشة، وردَّه إلى القافلة، فمنَّ الله عليه بذلك (٣).\nوقيل (٤): وجدك ضالًاّ ليلة المعراج، حين انصرف عنك جبريل، لا تعرف الطريق فهداك إلى ساق العرش (٥).\n[٣٥١٩] وأخبرني ابن فنجويه (٦)، حدثني أبو علي بن حبش\n_________\n= ضعيفٌ جدًا، فيه محمد بن زكريا الغلابي، ذكره ابن حبان في \"الثقات\" ٩/ ١٥٤، وقال: يعتبر بحديثه إذا روى عن ثقة، وقال الذهبي: ضعيفٌ، وقال الدارقطني: يضع الحديث.\nانظر: \"لسان الميزان\" لابن حجر ٥/ ١٧٣، \"الكشف الحثيث\" لسبط ابن العجمي (ص ٢٢٩)، وفيه سليمان بن علي بن عبد الله بن عباس: مقبول كما في \"تقريب التهذيب\" لابن حجر ١/ ٣٩٠. وانظر: \"الوفاء بأحوال المصطفى\" لابن الجوزي (ص ١١٢)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٧ - ٩٨.\n(١) ميسرة غلام خديجة. قال ابن حجر في \"الإصابة\" ٦/ ٢٤٠: لم أقف على رواية صريحة بأنه بقي إلى البعثة، فكتبته للاحتمال.\n(٢) في (ج): إذا.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٥٦، \"لباب التأويل\" للخازن ٤/ ٤٣٨، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٧ إلا أنه وقع عنده: سعيد بن جبير.\n(٤) في (ج): قال.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٨.\n(٦) ثقة صدوق كثير الرواية للمناكير.","vol":"29","page":497},{"text":"المقرئ (١) قال: قال بعض أهل الكلام في قوله (٢): ﴿وَوَجَدَكَ ضَالًّا فَهَدَى (٧)﴾: إن العرب إذا وجدت شجرة في فلاة من الأرض وحدها (٣)، ليس معها ثانية، يسمونها ضالّة، فيهتدون بها للطريق (٤)، فقال: ﴿وَوَجَدَكَ ضَالًّا فَهَدَى (٧)﴾ أي: وحيدًا ليس معك نبيّ غيرك، فهديت بك الخلق إليَّ (٥).\nوقال عبد العزيز بن يحيى ومحمد بن علي الترمذي: ﴿وَوَجَدَكَ ضَالًّا﴾ (ووجدك خاملًا) (٦)، لا تذكر ولا تُعرف من أنت، فهداهم إليك حتى عرفوك، وأعلمهم بما منَّ به عليك (٧).\nبسَّام بن عبد الله: وجدك ضال نفسك، لا تدري من أنت، فعرَّفك نفسك وحالك (٨). أبو بكر الورَّاق وغيره: وجدك ضالًا بحب (٩) أبي\n_________\n(١) الحسين بن محمد بن حبش، ثقة مأمون.\n(٢) ساقطة من (ب)، (ج).\n(٣) في (ب)، (ج): وحيدة.\n(٤) في (ب): الطريق.\n(٥) [٣٥١٩] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\n\"تفسير القرطبي\" ٢٠/ ٩٩.\n(٦) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٧) انظر: \"زاد المسير\" لابن الجوزي ٩/ ١٥٩، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٤.\n(٨) \"لباب التأويل\" للخازن ٤/ ٤٣٨، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٨.\n(٩) في (ج): تحت، وهو خطأ لا يقتضيه السياق.","vol":"29","page":498},{"text":"طالب فهداك إلى حبه (١).\nغيره (٢): وجدك محبًا فهداك إلى محبوبك (٣).\nدليله قوله إخبارًا عن إخوة يوسف ﴿إِنَّ أَبَانَا لَفِي ضَلَالٍ مُبِينٍ﴾ (٤) ﴿تَاللَّهِ إِنَّكَ لَفِي ضَلَالِكَ الْقَدِيمِ﴾ (٥) أي من (٦) فرط الحب ليوسف.\nوقيل: وجدك ناسيًا بشأن (٧) الاستثناء حين سئلت عن أصحاب الكهف، وذي القرنين، والروح (٨).\nدليله ﴿أَنْ تَضِلَّ إِحْدَاهُمَا﴾ (٩) أي تنسى. وقال سهل: وجد نفسك نفس الشهوة والطبع، فغيّره إلى سبيل المعرفة والشرع (١٠).\nجنيد: وجدك متحيرًا في بيان الكتاب المُنَزَّل عليك، فهداك لبيانه (١١) بقوله (١٢): ﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٨.\n(٢) في (ج): غيرهم.\n(٣) في الأصل: محبوبه، والمثبت من (ب)، (ج).\n(٤) يوسف: ٨.\n(٥) يو سف: ٩٥.\n(٦) زيادة من (ب)، (ج).\n(٧) في (ج): ناسيًا للاستثناء.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٧.\n(٩) البقرة: ٢٨٢.\n(١٠) انظر: \"حقائق التفسير\" للسلمي ٣٦٨/ أ.\n(١١) انظر: \"حقائق التفسير\" للسلمي ٣٦٨/ ب، \"لباب التأويل\" للخازن ٤/ ٤٣٨، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٩٨.\n(١٢) في (ب)، (ج): لقوله.","vol":"29","page":499},{"text":"إِلَيْهِمْ﴾ (١) ﴿لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدًى﴾ (٢).\nبندار بن الحسين: كنت قائمًا مقام الاستدلال فتعرفت إليك، وأغنيتك بالمعرفة عن الشواهد والأدلة (٣)، وقيل: وجدك طالبًا لقبلتك، ضالًا عنها، فهداك إليها (٤).\n(دليله قوله تعالى: ﴿قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا﴾ (٥) (٦).\n_________\n(١) النحل: ٤٤.\n(٢) النحل: ٦٤.\n(٣) انظر: \"حقائق التفسير\" للسلمي ٣٦٩/ أ.\n(٤) انظر: \"الجامع لأحكام القرآن\" ٢/ ٩٧، \"فتح القدير\" للشوكاني ٥/ ٤٥٨.\n(٥) البقرة: ١٤٤.\n(٦) ما بين المعقوفين زيادة من (ج)، وهو في تفسير القرطبي كذلك.\nقال القرطبي في \"الجامع لأحكام القرآن\" ٢٥/ ٩٩: هذِه الأقوال كلها حسان، ثم منها ما هو معنوي، ومنها ما هو حسَّي.\nوالذي أراه والله أعلم أنه كقوله تعالى: ﴿وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا﴾ [الشورى: ٥٢].\nوهذا هو أقرب الأقوال؛ لأن أول ما يفسر به القرآن هو القرآن، وهذا هو الذي رجحه ابن عطية في \"المحرر الوجيز\" ٥/ ٤٩٤، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٨٤، والزجَّاج في \"معاني القرآن\" ٥/ ٣٣٩ - ٣٤٠.\nوأما ما ذكر من الأقوال فهو إما يراد به القول الحسي، وهو ضياع النبي - ﷺ - في صغره، ولم يثبت شيء من ذلك كما تقدم، وإما أمور دلَّ اللفظ عليها لكن ليست هي المرادة بعينها، وإما أمور ذكرت من باب الإشارة والقياس.\nقال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٨٥): وهو الذي ينحو إليه كثير من الصوفية وغيرهم، وهذا لا بأس به، بأربعة شرائط: =","vol":"29","page":500},{"text":"<span data-type=\"title\" id=toc-6537>٨ </span>- ﴿وَوَجَدَكَ عَائِلًا﴾ فقيرًا عديمًا ﴿فَأَغْنَى﴾ (١)،\nفأغناك بمال خديجة، ثم بالغنائم (٢). وقال مقاتل: فرضّاك بما أعطاك من الرزق (٣).\nوقرأ ابن السُّميفع: (وجدك عيّلًا) -بتشديد الياء من غير ألف- (٤) على وزن فيعل، كقولك: طاب يطيب فهو طيب.\nابن عطاء: ووجدك فقير النفس، فأغنى قلبك (٥). وقيل: فقيرًا إليه فأغناك به (٦). وقيل: وجدك (٧) غنيًا بالمعرفة فقيرًا عن أحكامها،\n_________\n= ١ - أن لا يناقض معنى الآية.\n٢ - أن يكون معنى صحيحًا في نفسه.\n٣ - وأن يكون في اللفظ إشعار به.\n٤ - وأن يكون بينه وبين معنى الآية ارتباط وتلازم.\nفإذا اجتمعت هذِه الأمور الأربعة كان استنباطًا حسنًا.\n(١) من (ج).\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٣٣، \"الوسيط\" للواحدي ٤/ ٥١١، \"معالم التنزيل\" للبغوي ٨/ ٤٥٦.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٥٦، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٤.\nواختاره الفراء في \"معاني القرآن\" ٣/ ٢٧٤.\n(٤) انظر: \"مختصر في شواذ القرآن\" (ص ١٧٥)، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٠٠، \"البحر المحيط\" لأبي حيان ٨/ ٤٨١، \"فتح القدير\" للشوكاني ٥/ ٤٥٨.\n(٥) انظر: \"حقائق التفسير\" للسلمي ٣٦٨/ أ، \"الجامع لأحكام القرآن\" ٢٠/ ٩٩.\n(٦) انظر: \"حقائق التفسير\" للسلمي ٣٦٨/ أ.\n(٧) ساقط من الأصل، وأثبته من (ب)، (ج).","vol":"29","page":501},{"text":"فأغناك (١) بأحكام المعرفة، حتى تم لك الغنى (٢).\n[٣٥٢٠] وأخبرني ابن فنجويه (٣)، حدثنا ابن حبش المقرئ (٤) عن بعضهم أنه قال: وجدك عائلًا تعول الخلق بالعلم، فأغنيتك بالقرآن والعلم والحكمة (٥).\nوقال الأخفش: وجدك ذا عيال (٦).\nدليله قوله: \"وابدأ بمن تعول\" (٧). ابن عطاء: لم يكن معك كتاب ولا شريعة، فأغناك بهما (٨). وقيل: وجدك عائلًا عن الصحابة محتاجًا\n_________\n(١) في الأصل: وأغناك، والمثبت من (ب)، (ج).\n(٢) انظر: \"حقائق التفسير\" للسلمي ٣٦٩/ أ.\n(٣) ثقة صدوق، كثير الرواية للمناكير.\n(٤) زيادة من (ب)، (ج): وهو الحسين بن محمد بن حبش، ثقة مأمون.\n(٥) [٣٥٢٠] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nلم أجده عند غير المصنف.\n(٦) لم أجده في \"معاني القرآن\" له، ونسبه إليه الماوردي في \"النكت والعيون\" ٦/ ٢٩٤.\nوانظر: \"إيجاز البيان\" للسيوطي ٢/ ٨٢٢.\n(٧) جزء من حديث رواه البخاري في كتاب: الزكاة، باب: لا صدقة إلا عن ظهر غنى (١٤٢٧). ومسلم في كتاب: الزكاة، باب: بيان أن اليد العليا خير من اليد السفلى (١٠٣٤)، من حديث حكيم بن حزام - ﵁ -، وقد جاء كذلك عند البخاري ومسلم من حديث أبي هريرة، وعند مسلم من حديث أبي أمامة رضي الله عن الجميع كلُّها في المواضع المتقدمة.\n(٨) انظر: \"حقائق التفسير\" للسلمي ٣٦٨/ ب.","vol":"29","page":502},{"text":"إليهم، فأكثرنا لك الإخوان والأعوان (١).\nوحذف الكاف من قوله فآوى وأختيها لمشاكلة رؤوس (٢) الآي، ولأن المعنى معروف (٣).\n\n<span data-type=\"title\" id=toc-6538>٩ </span>- ﴿فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ (٩)﴾ واذكر يتمك.\nوقرأ النخعي والشعبي: (فلا تكهر) بالكاف، وكذلك هو في مصحف عبد الله (بن مسعود) (٤) (٥)، والعرب تعاقب بين القاف، والكاف يدل عليه حديث معاوية بن الحكم (٦) الذي تكلم في الصلاة: ما كهرني ولا ضربني (٧).\n_________\n(١) لم أجده.\n(٢) في (ج): روي.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧٤.\n(٤) ما بين القوسين زيادة من (ب)، (ج).\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧٤، \"جامع البيان\" للطبري ٣٠/ ٢٣٣، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٥)، \"شواذ القراءة\" للكرماني (ص ٢٦٦)، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٥، \"البحر المحيط\" لأبي حيان ٨/ ٤٨٢ وقال: وهي لغة بمعنى قراءة الجمهور.\n(٦) هو معاوية بن الحكم السلمي، صحابي، كان ينزل المدينة، ويسكن في بني سليم، له حديث واحد في الكهانة والطيرة، والخط، وفي تشميت العاطس في الصلاة جاهلًا، وفي عتق الجارية ومنهم من يقطعه فيجعله أحاديث، وأصله حديث واحد قاله ابن عبد البر في \"الاستيعاب\" ٣/ ٤٦٩، وابن حجر في \"تقريب التهذيب\" (٦٧٥٣).\n(٧) الحديث رواه الإمام مسلم في كتاب: المساجد، ومواضع الصلاة، باب: تحريم الكلام في الصلاة، ونسخ ما كان من إباحته (٥٣٧): بينا أنا أصلي مع رسول الله - ﷺ -، إذ عطس رجل من القوم. فقلت: يرحمك الله! . . . الحديث.","vol":"29","page":503},{"text":"[٣٥٢١] أخبرني ابن فنجويه (١)، حدثنا ابن مالك القطيعي (٢) (٣)، حدثنا عبد الله بن أحمد بن حنبل (٤)، حدثني أبي (٥)، حدثنا إسحاق بن عيسى (٦)، حدثنا مالك (٧)، عن ثور بن زيد الديلي (٨)، سمعت أبا الغيث (٩) يحدث، عن أبي هريرة - ﵁ - قال: قال رسول الله - ﷺ -: \"كافل اليتيم له أو لغيره (١٠)، أنا وهو كهاتين في الجنة، إذا اتقى الله ﷿\" وأشار مالك بالسبابة والوسطى (١١).\n_________\n(١) الحسين بن الدينوري، ثقةٌ، صدوقٌ، كثير الرواية للمناكير.\n(٢) ساقطة من الأصل، وأثبته من (ب)، (ج).\n(٣) أحمد بن جعفر بن حمدان بن مالك، صدوقٌ.\n(٤) ثقةٌ.\n(٥) إمام ثقة حافظ فقيه حجة.\n(٦) ابن نجيح، البغدادي، صدوقٌ.\n(٧) مالك بن أنس، رأس المتقنين وكبير المتثبتين.\n(٨) ثقة.\n(٩) سالم أبو الغيث المدني، مولى ابن مطيع، ثقةٌ.\n(١٠) في (ج): ولغيره.\n(١١) [٣٥٢١] الحكم على الإسناد:\nفيه القطيعي، وإسحاق بن عيسى صدوقان، وبقية رجاله ثقات.\nالتخريج:\nبهذا اللفظ رواه الإمام أحمد في المسند ٣/ ٧١،\nح/ ٨٦٦٤، وبدون قوله: إذا اتقى الله رواه الإمام مسلم في صحيحه، في كتاب: الزهد والرقائق، باب: الإحسان إلى الأرملة والمسكين واليتيم (٢٩٨٣) ورواه الإمام البخاري من حديث سهل بن سعد - ﵁ - في كتاب: الطلاق، باب: اللعان (٥٣٠٤)، وفي كتاب: الأدب، باب: من يعول يتيمًا (٦٠٠٥).","vol":"29","page":504},{"text":"[٣٥٢٢] وأخبرني ابن فنجويه (١)، حدثنا ابن رزمة (٢)، حدثنا الحسن بن علي (٣) بن نصر الطوسي (٤)، حدثنا جعفر بن محمد بن الفضيل (٥) برأس العين (٦)، حدثنا إبراهيم بن زكريا (٧)، حدثنا الحسن بن أبي جعفر (٨)، عن علي بن زيد (٩)، عن سعيد بن\n_________\n(١) الحسين الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أبو الحسين أحمد بن محمد بن رزمة، معدل، ثقة.\n(٣) في الأصل: عباد وهو خطأ، والمثبت من (ب)، (ج).\n(٤) ثقة.\n(٥) في الأصل (ج): الفضل، والصواب ما أثبته من (ب)، وهو جعفر بن محمد بن الفضيل الرسعني أبو الفضل، ويقال له: الراسي، قال النسائي: ليس بالقوي، وذكره ابن حبان في \"الثقات\" وقال: مستقيم الحديث، وقال الحافظ: صدوق حافظ. انظر: \"الثقات\" لابن حبان ٨/ ١٦٢، \"تهذيب الكمال\" للمزي ٥/ ٩٩، \"تقريب التهذيب\" لابن حجر (٩٥٢).\n(٦) رأس العين: أرض في الجزيرة، يخرج منها ماء الخابور، النهر المعروف، بينها وبين حرَّان خمسة عشر فرسخًا، والنسبة إليها رسعني. ينظر \"معجم البلدان\" ٣/ ١٣، ويقارن بما قاله السمعاني في \"الأنساب\" ٣/ ٦٤.\n(٧) إبراهيم بن زكريا العجلي البصري، وهو العبدسي، وهو الواسطي كما قال الذهبي، وقال ابن حجر: وقد فرق غير واحد بين إبراهيم بن زكريا العجلي وبين إبراهيم بن زكريا الواسطي، منهم ابن حبان، فذكر العجلي في \"الثقات\"، والواسطي في \"الضعفاء\"، وكذا فرق بينهما الحاكم في \"الكنى\"، والعقيلي في \"الضعفاء\" والمؤلف في \"المغني\" وهو الصواب. اهـ. قلت: وكلاهما ضعيف وأحاديثهما مناكير. انظر: \"الضعفاء الكبير\" للعقيلي ١/ ٥٣ - ٥٤، \"المجروحين\" لابن حبان ١/ ١١٥، \"لسان الميزان\" لابن حجر ١/ ١٥٥ - ١٥٦.\n(٨) الجُفْري البصري، ضعيف الحديث مع عبادته وفضله.\n(٩) ابن جدعان، ضعيفٌ.","vol":"29","page":505},{"text":"المسيب (١)، عن عمر بن الخطَّاب - ﵁ - قال: قال رسول الله - ﷺ -: \"إن اليتيم إذا بكى اهتز لبكائه عرش الرحمن ﷿، فيقول الله ﷿ لملائكته: يا ملائكتي من أبكى هذا اليتيم الذي غيبت أباه في التراب، فتقول الملائكة: ربنا أنت أعلم، فيقول الله: يا ملائكتي فإني أشهدكم لَمَن أسكتهُ وأَرضَاهُ، أن أُرضيهَ يوم القيامة\"، وكان عمر إذا رأى يتيمًا مسح رأسه، وأعطاه شيئًا (٢).\n_________\n(١) أحد العلماء الأثبات الفقهاء.\n(٢) [٣٥٢٢] الحكم على الإسناد:\nضعيفٌ جدًا، فيه إبراهيم بن زكريا، والحسن بن أبي جعفر، وعلي بن زيد كلهم ضعفاء، وصرَّح الأئمة بوضعه، كما سيأتي في التخريج.\nالتخريج:\nأخرجه ابن عدي في \"الكامل في ضعفاء الرجال\" في ترجمة الحسن بن أبي جعفر، وقال: وهذا لا أعرفه إلا من هذا الطريق ٣/ ١٤٢، ورواه أبو نعيم في \"تاريخ أصبهان\" ٢/ ٢٦٩، كلاهما من طريق الحسن بن أبي جعفر، وأورده السيوطي في \"اللآلئ المصنوعة في الأحاديث الموضوعة\" ٢/ ٧١ من طريق أبي نعيم، وكذا ابن عراق في \"تنزيه الشريعة المرفوعة عن الأخبار الشنيعة الموضوعة\" ٢/ ١٣٦، وقال: في سنده من لم أقف على ترجمته. قلت: وله شاهد من حديث أنس بن مالك، أخرجه الخطيب في \"تاريخ بغداد\" ١٣/ ٤٢.\nوقال: هذا حديث منكر جدًا لم أكتبه إلا بإسناده، ورجاله كلهم معروفون إلا موسى بن عيسى، فإنه مجهول عندنا غير مقبول، قال الذهبي بعد نقله لكلام الخطيب: قلت هو واضعه \"تذكرة الحفاظ\" ٤/ ١٢٠١، وذكره ابن الجوزي في \"الموضوعات\" ٢/ ٥١١، وقال في \"تنزيه الشريعة\" ٢/ ١٣٦: إن هذا لا يقتض الوضح، وذكره الشوكاني في \"الفوائد والمجموعة في الأحاديث الموضوعة\" (ص ٧٢).","vol":"29","page":506},{"text":"[٣٥٢٣] وأخبرنا عبد الله بن حامد (١)، (حدثنا أحمد بن شاذان (٢)، حدثنا جيغويه بن محمد (٣» (٤)، حدثنا صالح بن محمد (٥)، حدثنا سليمان بن عمرو (٦)، عن أبي حازم (٧)، عن أنس ابن مالك - ﵁ - قال: من ضم يتيمًا فكان في نفقته، وكفاه مؤنته (٨)، كان له حجابًا من النار يوم القيامة، ومن مسح رأس يتيم، كان له بكل شعرة حسنة (٩).\n\n<span data-type=\"title\" id=toc-6539>١٠ </span>- ﴿وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (١٠)﴾\n_________\n(١) الأصبهاني الوزان، لم يذكر بجرح أو تعديل.\n(٢) البلخي، لم أجده.\n(٣) لم أجده.\n(٤) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٥) الترمذي، متهم ساقط.\n(٦) أبو داود النخعي، كذاب.\n(٧) سلمة بن دينار، ثقة.\n(٨) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٩) [٣٥٢٣] الحكم على الإسناد:\nموضوع، علته سليمان بن عمرو، كذَّاب، وصالح الترمذي، متهم ساقط، وفيه من لم أجده.\nالتخريج:\nرواه ابن عدي في \"الكامل في ضعفاء الرجال\" ٤/ ٢٢١ في ترجمة سليمان ابن عمرو، قال حدثنا محمد بن علي بن سهل المروزي، حدثنا صالح بن محمد الترمذي به مرفوعًا إلى النبي - ﷺ -. قال ابن عدي بعد ذكره لهذا الحديث وأحاديث أخرى، وهذِه الأحاديث عن أبي حازم كلها، مما وضعه سليمان بن عمرو عليه.","vol":"29","page":507},{"text":"فلا تزجر، لكن بذلُ (١) يسيرٍ، أو ردُّ جميلٍ، واذكر فقرك.\n[٣٥٢٤] أخبرنا عبد الله بن حامد (٢) (فيما أجاز لي روايته عنه) (٣)، أخبرنا إسماعيل بن إبراهيم الحلواني (٤)، حدثنا العباس بن عبد الله (٥)، حدثنا سعيد أبو عمرو البصري (٦)، حدثنا سهل بن أسلم العدوي (٧)، عن الحسن (٨) في قول الله ﷿: ﴿وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (١٠)﴾ قال: أما إنه ليس بالسائل الذي يأتيك، لكنه (٩) طالب العلم (١٠).\n_________\n(١) في (ج): ببذل.\n(٢) الأصبهاني الوزان، لم يذكر بجرح أو تعديل.\n(٣) ما بين القوسين زيادة من (ب)، (ج).\n(٤) أبو بشر الخزاز، لم يذكر بجرح أو تعديل.\n(٥) لم يتبين لي من هو.\n(٦) سعيد بن عون القرشي البصري، روى عن عبد الواحد بن زياد وغيره، وروى عنه أبو حاتم وأبو زرعة، قال أبو حاتم: بصري صدوق. انظر: \"الجرح والتعديل\" ٤/ ٥٣.\n(٧) تصحف في الأصل إلى: العنوي، وفي (ب)، (ج): العنبري، والتصحيح من كتب الرجال، وهو أبو سعيد البصري، صدوق.\n(٨) البصري، ثقة فقيه فاضل، كان يرسل كثيرًا ويدلس.\n(٩) في (ب)، (ج): لكن.\n(١٠) [٣٥٢٤] الحكم على الإسناد:\nمنقطع، ذكر البخاري أن سماع سهل بن أسلم من الحسن البصري مرسل. \"التاريخ الكبير\" ٤/ ١٠٢ وفي إسناده من لم يذكر بجرح أو تعديل ومن لم أتبينه.\nالتخريج:\nذكره البغوي في \"معالم التنزيل\" ٨/ ٤٥٨.","vol":"29","page":508},{"text":"[٣٥٢٥] وأخبرني ابن حامد (١) إجازة، حدثني العباس بن محمد ابن قوهيار (٢)، حدثنا حاتم بن يونس (٣)، حدثني عبيد (٤) بن يعيش (٥)، سمعت يحيى بن آدم (٦) يقول: ﴿وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (١٠)﴾ قال: إذا جاءك الطالب للعلم فلا تنهره (٧) (٨).\n[٣٥٢٥] وأخبرنا أبو عبد الله بن فنجويه (٩)، حدثنا أبو حذيفة (١٠)، حدثنا أبو عروبة (١١)، حدثنا يحيى بن حكيم (١٢)، والحسين بن سلمة\n_________\n(١) الأصبهاني الوزان، لم يذكر بجرح أو تعديل.\n(٢) في (ج): موها، خطأ، وهو أبو الفضل النيسابوري، المسند الجليل.\n(٣) الجرجاني، الحافظُ، لم يذكر بجرح أو تعديل.\n(٤) في (ب)، (ج): بد، وهو خطأ.\n(٥) أبو محمد المحاملي الكوفي العطار، ثقة.\n(٦) ابن سليمان، أبو زكريا الكوفي، ثقةٌ، حافظٌ.\n(٧) قال ابن القيم: والتحقيق أن الآية تتناول النوعين أي طالب المال وطالب العلم.\n\"التبيان في أقسام القرآن\" (٤٨).\n(٨) [٣٥٢٥] الحكم على الإسناد:\nشيخ المصنف، وحاتم بن يونس، لم أر فيهما جرحًا ولا تعديلًا.\nالتخريج:\nرواه أبو الشيخ في كتاب \"طبقات المحدثين بأصبهان\" ٢/ ٢٠٢ من طريق الحسين بن الفرج عن يحيى بن آدم، به. والحسين بن الفرج: تركه أبو حاتم، وقال ابن معين كذاب انظر: \"الجرح والتعديل\" ٣/ ٦٢.\n(٩) الحسين الدينوري، ثقةٌ، صدوق، كثير الرواية للمناكير.\n(١٠) أحمد بن محمد بن علي بن الحسين الهمذاني، لم يذكر بجرح أو تعديل.\n(١١) الحسين بن محمد بن أبي معشر الحراني، الحافظ الصادف صاحب التصانيف.\n(١٢) يحيى بن حكيم المقوِّم، ثقة، حافظ، عابد، مصنف، ذكره ابن حبان في =","vol":"29","page":509},{"text":"ابن أبي كبشة (١)، قالا: حدثنا أبو (٢) قتيبة (٣)، حدثنا الحسن بن علي الهاشمي (٤)، عن عبد الرحمن الأعرج (٥)، عن أبي هريرة، قال: قال النبي - ﷺ -: \"لا يمنعن أحدكم المسائل، أن يعطيه إذا سأل، وإن رأى في يده (٦) قلبين (٧) من ذهب\" (٨).\n_________\n= \"الثقات\" وقال: كان ممن جمع وصنف، مات سنة ٢٥٦ هـ وروى له أصحاب السنن ما عدا ابن ماجه.\nانظر: \"الجرح والتعديل\" ٩/ ١٣٤، \"الثقات\" لابن حبان ٩/ ٢٦٦، \"تهذيب الكمال\" ٣١/ ٢٧٣، \"التقريب\" (٧٥٣٤).\n(١) صدوق.\n(٢) في (ج): ابن، وهو خطأ.\n(٣) مسلم بن قتيبة الشعيري، صدوق.\n(٤) الحسن بن علي بن محمد بن ربيعة بن نوفل بن الحارث بن عبد المطلب النوفلي الهاشمي، ضعيف، ضعفه النسائي وابن عدي، وقال البخاري: منكر الحديث، روى له الترمذي وابن ماجه حديثًا واحدًا في الطهارة. انظر: \"التاريخ الكبير\" للبخاري ٢/ ٢٩٨، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٠، \"تهذيب الكمال\" للمزي ٦/ ٢٦٤، \"تقريب التهذيب\" لابن حجر (١٢٦٣).\n(٥) ابن هرمز أبو داود، المدني، ثقة، ثبت، عالم.\n(٦) في (ب)، (ج): يديه.\n(٧) القلب: السوار. ومنه الحديث أنه رأى في يدي عائشة قلبين.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٩٨ (قلب).\n(٨) [٣٥٣٦] الحكم على الإسناد:\nضعيفٌ، فيه الحسن بن علي الهاشمي، ضعيف، وأبو حذيفة لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه ابن عدي في \"الكامل في ضعفاء الرجال\" ٣/ ١٦٤، قال: حدثنا ابن أبي =","vol":"29","page":510},{"text":"[٣٥٢٧] وأخبرنا ابن فنجويه (١)، حدثنا (عبيد الله بن محمد) (٢) ابن شنبة (٣)، حدثنا عبيد الله بن أحمد الكسائي (٤)، حدثنا أحمد بن ثابت بن غياث (٥)، حدثنا إبراهيم بن الشماس (٦)، حدثنا أحمد\n_________\n= عصمة، ثنا عبد الله، ثنا أبو قتيبة به.\nورواه العقيلي في كتابه \"الضعفاء الكبير\" ١/ ٢٣٤ قال: حدثنا محمد بن زكريا البلخي، حدثنا أبو هريرة الصيرفي، حدثنا أبو قتيبة به.\nوذكره المتقى الهندي في \"كنز العمال\" (١٦٢٨٩) وعزاه للديلمي.\n(١) ثقةٌ، صدوق، كثير الرواية للمناكير.\n(٢) ما بين القوسين زيادة من (ب)، (ج)\n(٣) لم يذكر بجرح أو تعديل.\n(٤) محله الصدق.\n(٥) هكذا في الأصل و(ب)، وفي (ج): عتاب وهو أشهر وهو المتداول في كتب التراجم، وقد أشار محقق \"الجرح والتعديل\" عند ترجمته أن في نسخة \"غياث\"، وهو أحمد بن ثابت بن عتاب الرازي، المعروف بفرخويه، روى عن عبد الرزاق، وسمع منه أبو حاتم الرازي، قال أبو العباس الطهراني: كانوا لا يشكون أنه كذاب.\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٤، \"ميزان الاعتدال\" للذهبي ١/ ٨٦، \"لسان الميزان\" لابن حجر ١/ ١٤٣.\n(٦) إبراهيم بن الشماس الغازي، أبو إسحاق السمرقندي، قال أبو سعد الإدريسي: كان شجاعًا بطلًا مبارزًا، وعالمًا فاضلًا عاملًا ثقةً ثبتًا في الرواية، متعصبًا لأهل السنة، كثير الغزو، روى له أبو داود في \"المسائل\"، وابن ماجه في \"التفسير\"، قتل سنة (٢٢١ هـ).\nانظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٠٥، \"الثقات\" لابن حبان ٨/ ٦٩، \"تهذيب الكمال\" للمزي ٢/ ١٠٥، \"تقريب التهذيب\" لابن حجر (١٨٥).","vol":"29","page":511},{"text":"بن أيوب الضبي (١)، عن إبراهيم بن أدهم (٢) قال: نِعْمَ القوم السُّؤَال يحملون زادنا إلى الآخرة (٣).\n[٣٥٢٨] وقال إبراهيم (٤): المسائل بريد الآخرة يجيء إلى باب\n_________\n(١) ذكره ابن أبي حاتم في \"الجرح والتعديل\" ولم يذكر فيه جرحًا ولا تعديلًا، وذكره ابن حبان في \"الثقات\" ونسبه إلى سمرقند وقال: مستقيم الحديث يعتبر حديثه من غير رواية النضر بن سلمة عنه. اهـ. وهو غير أحمد بن أيوب بن راشد الضبي من رجال \"التهذيب\" مقبول. انظر: \"الجرح والتعديل\" ٢/ ٤٠، \"الثقات\" لابن حبان ٨/ ٤.\n(٢) الزاهد، صدوق.\n(٣) [٣٥٢٧] الحكم على الإسناد:\nموضوع؛ فيه أحمد بن ثابت، كذَّاب.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٨/ ٣٢ قال: حدثنا عمر بن أحمد بن عثمان الواعظ، ثنا أبو ذر أحمد بن محمد بن سليمان، ثنا عمر بن مدرك، ثنا إبراهيم بن شماس، به. وفيه عمر بن مدرك الرازي: قال يحيى بن معين: كذاب. \"الجرح والتعديل\" ٦/ ١٣٦.\nوذكره القرطبي في \"تفسيره\" ٢٠/ ١٠١، والخازن في \"تفسيره\" ٤/ ٤٣٩.\n(٤) هو إبراهيم بن أدهم، المتقدم.\nوفي \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٠١، \"لباب التأويل\" للخازن ٤/ ٤٣٩: إبراهيم النخعي والظاهر أنه وهم، والدليل على ذلك ما رواه ابن حبان في كتاب \"الثقات\" ٨/ ٤ في ترجمة أحمد بن أيوب، قال: حدثنا محمد بن معاذ، ثنا الفرياناني، ثنا إبراهيم بن شماس، عن أحمد بن أيوب، عن إبراهيم بن أدهم قال: المسائل بري با-لموحدة بعدها الراء المهملة، وقد تصحف فيه إلى يزيد بالمثناة والزاي المعجمة الآخرة- يجيء إلى باب أحدكم فيقول: هل توجهون إلى أهاليكم بشيء. =","vol":"29","page":512},{"text":"أحدكم فيقول: هل توجهون إلى أهليكم بشيء؟ (١).\n[٣٥٢٩] وأخبرني ابن فنجويه (٢)، حدثنا عبد الله بن يوسف (٣)، حدثنا الحسن بن علي بن زكريا القرشي (٤)، حدثنا هدبة بن خالد (٥)، حدثنا حبان (٦) بن علي (٧)، حدثنا طلحة بن عمرو (٨)، عن\n_________\n= وهذا الطريق هو طريق المصنف في الأثر الذي قبله، فيظهر لي أن كلا القولين لإبراهيم بن أدهم، وأن المصنف اكتفى بذكر الإسناد في الأثر الأول، عن ذكره في الأثر الثاني، لأن السند واحد والله أعلم.\n(١) [٣٥٢٨] الحكم على الإسناد:\nانظر الإسناد السابق.\nالتخريج:\nأخرجه ابن حبان في كتاب \"الثقات\" ٨/ ٤ في ترجمة أحمد بن أيوب، وإسناده موضوع؛ فيه أحمد بن عبد الله الفرياناني، قال ابن عدي: يحدث عن الفضيل بن عياض وابن المبارك بالمناكير، وقال النسائي: ليس بثقة، وقال أبو نعيم الحافظ: مشهور بالوضع، وقال الدارقطني: متروك الحديث، وقال ابن حبان: يروى عن الثقات ما ليس من حديثهم، وعن غير الأثبات ما لم يحدثوا. \"المجروحين\" ١/ ١٤٥، \"الكامل في ضعفاء الرجال\" ١/ ٢٨١، \"لسان الميزان\" ١/ ٣٠١، وقد ذكر الأثر القرطبي في \"تفسيره\" ٢٠/ ١٠١، والخازن في \"تفسيره\" ٤/ ٤٣٩.\n(٢) الحسين الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٣) ابن أحمد بن مالك، لم أجده.\n(٤) أبو سعيد، العدوي، البصري، يضع الحديث.\n(٥) أبو خالد القيسي البصري، ثقة عابد، تفرد النسائي بتليينه.\n(٦) في (ب)، (ج): حيان.\n(٧) أبو علي العنزي، الكوفي، ضعيف.\n(٨) ابن عثمان، الحضرمي، متروكٌ.","vol":"29","page":513},{"text":"عطاء (١)، عن ابن عباس - ﵄ - قال: قال رسول الله - ﷺ -: \"إذا رددت المسائل ثلاثًا فلم يرجع، فلا عليك أن تزبره (٢) \" (٣).\n_________\n(١) ابن أبي رباح، ثقة، فقيه، فاضل، لكنه كثير الإرسال.\n(٢) تزبره: أي تنهره وتغلظ له في القول. \"النهاية في غريب الحديث\" ٢/ ٢٩٣، \"لسان العرب\" ٤/ ٣١٥ (زبر).\n(٣) [٣٥٢٩] الحكم على الإسناد:\nموضوع، فيه الحسن بن علي يضع الحديث، وحبان بن علي، ضعيف، وطلحة بن عمرو، متروكٌ.\nالتخريج:\nرواه الدارقطني في الأفراد كما فى \"أطراف الغرائب والأفراد\" ٣/ ٢٦١ (٢٥٩٩)، وكما في \"الجامع الصغير\" للسيوطي ١/ ١٠٠، قال الدارقطني: تفرد به الوليد بن الفضل، قال ابن حبان: يروى المناكير التي لا يُشك أنها موضوعة. \"المجروحين\" ٣/ ٨٢.\nورواه ابن الجوزي في \"الموضوعات\" ٢/ ٤٨٥ من طريق الدارقطني، قال: أنبأنا هبة الله بن أحمد، أنبأنا أبو طالب محمد بن علي بن الفتح، حدثنا الدارقطني، حدثنا إسماعيل بن العباس الوراق، حدثنا عباد بن العوام، حدثنا الوليد بن الفضل الغُبري، حدثنا عبد الرحمن بن حسين، حدثنا ابن جريج، عن عطاء، عن ابن عباس، قال: قال رسول الله - ﷺ -. . . الحديث.\nورواه الديلمي في \"فردوس الأخبار\" ١/ ٣٤١، وفيه طلحة بن عمرو: متروكٌ، قال ابن عراق في \"تنزيه الشريعة\" إسناده ضعيف ٢/ ١٣١.\nوله شاهدان:\nالأول: من حديث أبي هريرة رواه الطبراني في \"الأوسط\" ٥/ ١١٣ (٤٨٣٣)، قال: حدثنا عبد الملك بن محمد الجرجاني أبو نعيم، قال: حدثنا عمار بن رجاء، قال حدثنا: أحمد بن أبي طيبة، قال: حدثنا حبان بن علي، عن طلحة بن عمرو، عن عطاء، عن أبي هريرة. =","vol":"29","page":514},{"text":"<span data-type=\"title\" id=toc-6540>١١ </span>- ﴿وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (١١)﴾\nيعني: النبوة، عن مجاهد، وروى (١) ليث (٢) ذهب الكلبي (٣) وحكم الآية في جميع الأنعام (٤).\n_________\n= قال الهيثمي في \"مجمع الزوائد\" ٣/ ٩٩، رواه الطبراني في \"الأوسط\" وفيه ضرار بن صرد، وهو: ضعيفٌ، وقال أبو حاتم: صدوق، يكتب حديثه ولا يحتج به.\nقلت: ليس في السند ذكر لضرار، لكن فيه حبان بن علي: ضعيفٌ، وطلحة بن عمرو: متروك.\nالثاني: من حديث عائشة - ﵂ - رواه ابن الجوزي بسنده في \"الموضوعات\" ٢/ ٤٨٥ - ٤٨٦ بلفظ: يا عائشة إذا رددت المسائل فلم يذهب، فلا بأس أن تزبريه، وليس فيه ذكر للعدد ثلاثًا.\nوفيه وهب بن زمعة، قال عبد الغني بن سعيد الحافظ: وهب بن زمعة هو: وهب بن وهب القاضي. قال ابن الجوزي: وقد ذكرنا فيما مضى من كتابنا أنه كان يضع الحديث.\nوقال محمد بن محمد الحسيني: شديد الضعف، وحكم أبو الفرج بن الجوزي بوضعه. \"الكشف الإلهي\" ١/ ٨٢، وانظر \"اللآلئ المصنوعة\" ٢/ ٦٢.\nوضعفه الألباني في \"ضعيف الجامع الصغير\" (٥٢٠) وفي \"السلسلة الضعيفة\" (٢٥٠٧) قال المناوي: أشعر قوله: لا بأس أي: لا كراهة وأن الأولى عدم زبره؛ لعموم قوله تعالى: ﴿وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ (١٠)﴾ \"فيض القدير\" ١/ ٤٦٨ قلت: هذا على فرض صحته ولم يصح.\n(١) زيادة من (ب)، (ج).\n(٢) الليث بن أبي سليم بن زنيم.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٣٢، \"الوسيط\" للواحدي ٤/ ٥١٣، \"معالم التنزيل\" للبغوي ٨/ ٤٥٨.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٥، \"زاد المسير\" لابن الجوزي ٩/ ١٦٠، وذكر أنه قول مقاتل.","vol":"29","page":515},{"text":"[٣٥٣٠] أخبرني أبو عبد الله الفنجوي (١)، حدثنا أبو بكر (بن مالك) (٢) القطيعي (٣)، حدثنا عبد الله بن أحمد بن حنبل (٤)، حدثني أبو عمرو الأزدي (٥)، حدثنا مسلم بن إبراهيم (٦)، حدثنا نوح ابن قيس (٧)، حدثني نصر بن علي (٨)، قال: كان عبد الله بن غالب (٩) إذا أصبح يقول: لقد رزقني الله البارحة خيرًا، قرأت كذا، وصليت كذا، وذكرت (١٠) الله كذا، وفعلت كذا، فيقال له: يا أبا فراس إن مثلك لا يقول مثل هذا، فيقول: الله ﷿ يقول: ﴿وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ (١١)﴾، وتقولون أنتم: لا تحدث بنعمة ربك (١١).\n_________\n(١) في (ب)، (ج): ابن فنجويه، وهو الحسين بن محمد الدينوري، ثقة صدوق كثير الرواية للمناكير.\n(٢) ما بين القوسين زيادة من (ب)، (ج).\n(٣) أحمد بن جعفر القطيعي، ثقةٌ.\n(٤) ثقة.\n(٥) نصر بن علي بن نصر بن علي الجهضمي، ثقةٌ، ثبتٌ.\n(٦) الأزدي الفراهيدي، ئقةٌ، مأمونٌ.\n(٧) ابن رباح الأزدي، أبو روح البصري، صدوقٌ، رُمي بالتشيع.\n(٨) ابن صُهبان الجهضمي الكبير، ثقة.\n(٩) الحداني البصري، العابد، صدوق قليل الحديث.\n(١٠) ذكرت ساقطة من (ج).\n(١١) [٣٥٣٠] الحكم على الإسناد:\nرجاله ثقات ما عدا نوح بن قيس، وعبد الله بن غالب صدوقان.\nالتخريج:\nأخرجه أبو نعيم في \"حلية الأولياء\" ٢/ ٢٥٧، قال: حدَّثنا أبو بكر بن مالك به، =","vol":"29","page":516},{"text":"[٣٥٣١] وأخبرني ابن فنجويه (١)، حدثنا ابن مالك (٢)، حدثنا بشر ابن موسى (٣)، حدثنا عبد الله بن يزيد المقري (٤)، حدثنا أبو معمر (٥)، عن بكر بن عبد الله المزني (٦) أنه قال: قال رسول الله - ﷺ -: \"من أُعطِيَ خيرًا فلم يُرَ عليه، سُمِيَ بغيض الله، معاديًا لنعمة الله\" (٧).\n[٣٥٣٢] وأخبرنا الحسين (٨) بن محمد بن الحسين الدينوري (٩)،\n_________\n= ومن طريقه أخرجه المزي في \"تهذيب الكمال\" ١٥/ ٤٢٠، وانظر \"المحرر الوجيز\" ٥/ ٤٩٥.\n(١) الحسين الدينوري، ثقةٌ، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن جعفر القطيعي، ثقةٌ.\n(٣) ابن صالح بن شيخ بن عميرة، ثقة.\n(٤) أبو عبد الرحمن المقرئ، ثقةٌ، فاضلٌ.\n(٥) أبو معمر عبد الصمد، قال ابن أبي حاتم: روى عن بكر بن عبد الله المزني، روى عنه عبد الله بن يزيد المقرئ، وكامل بن طلحة، سمعت أبي يقول ذلك، وسمعته يقول: هو منكر الحديث. انظر: \"التاريخ الكبير\" للبخاري ٦/ ١٠٤، \"الجرح والتعديل\" ٦/ ٥٠، \"الثقات\" لابن حبان ٧/ ١٣٤.\n(٦) أبو عبد الله البصري، ثقة، ثبت، جليل.\n(٧) [٣٥٣١] الحكم على الإسناد:\nضعيفٌ، فيه: أبو معمر، منكر الحديث، وهو حديث مرسل.\nالتخريج:\nرواه ابن أبي الدنيا في كتاب \"الشكر لله ﷿\" (ص ٢٩) ح/ ٥٤ قال: حدثني سويد ابن سعيد أخبرنا عبد الله بن يزيد المقرئ به.\n(٨) في (ب)، (ج): الحسن، وهو خطأ.\n(٩) من (ب)، (ج)، وهو ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.","vol":"29","page":517},{"text":"حدّثنا (أحمد بن محمَّد) (١) بن إسحاق (٢)، حدّثنا أبو القاسم بن منيع (٣)، حدّثنا منصور بن أبي مزاحم (٤)، حدّثنا أبو (٥) وكيع (٦)، عن أبي عبد الرحمن يعني: القاسم بن الوليد (٧)، عن النُّعمان بن بشير (٨) - ﵁ - قال: سمعت رسول الله - ﷺ - يقول على المنبر: \"من لم يشكر القليل لم يشكر الكثير، ومن لم يشكر النَّاس لم يشكر الله، والتحدث بنعمة الله شكر، وتركه كفر، والجماعة رحمة، والفرقة عذاب\" (٩).\n* * *\n_________\n(١) في (ب)، (ج): محمَّد بن أحمد بن إسحاق وهو خطأ.\n(٢) أبو بكر ابن السني ثقة.\n(٣) عبد الله بن محمَّد بن عبد العزيز البغوي، إمام ثقة، أقل المشايخ خطأ.\n(٤) أبو نصر البغدادي، ثقة.\n(٥) ساقطة من جميع النسخ، والتصحيح من مسند الإمام أحمد (١٧٩٨١).\n(٦) الجراح بن مليح بن عدي الرؤاسي، صدوق يهم.\n(٧) صدوق يغرب.\n(٨) صحابي مشهور.\n(٩) [٣٥٣٢] الحكم على الإسناد:\nضعيفٌ، فيه أبو وكيع، صدوق يهم، والقاسم بن الوليد، صدوق يغرب.\nالتخريج:\nرواه الإمام أحمد في \"المسند\" ٥/ ٣٤٩ (١٧٩٨١، ١٧٩٨٢). والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٢/ ٢٥٣ (١٦٣٧). والشهاب في \"مسنده\" ١/ ٢٣٩ (٣٧٧) وفي ١/ ٤٣ (١٥). والبيهقيّ في \"شعب الإيمان\" ٦/ ٥١٦ (٩١١٩)، والبغوي في \"معالم التنزيل\" ٨/ ٤٥٩، كلهم من طريق أبي وكيع به. =","vol":"29","page":518},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ورواه ابن أبي الدُّنيا في \"الشكر\" (ص ١٣١) (٦٣)، من طريق أبي عبد الرحمن الشامي عن الشعبى به، إلَّا أن فيه شيخ ابن أبي الدُّنيا واسمه: عمر بن إسماعيل الهمداني: متروك، كما في \"تقريب التهذيب\" لابن حجر ١/ ٧١٢.\nوالحديث ضعَّفه ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٣٨٦، والسيوطي في \"الدر المنثور\" (ص ١٠٥)، والسخاوي في \"المقاصد الحسنة\" (ص ١٨٦) وقال: لكن له شواهد.\nقلت: لبعضه شواهد، وهو قوله: من لم يشكر النَّاس لم يشكر الله.\nالأوَّل: من حديث أبي هريرة رواه أحمد في \"مسنده\" ٢/ ٥٠٨ (٧٤٥٢)، وأبو داود في كتاب الأدب، جاب في شكر المعروف (٤٨١١)، والبيهقيّ في \"السنن الكبرى\" ٦/ ١٨٢ (١١٨١٢).\nالثَّاني: من حديث أبي سعيد الخدري، رواه أحمد في \"مسنده\" ٣/ ٤١٨ (١٠٨٨٧). والترمذي في كتاب: البر والصلة، باب: ما جاء في الشكر لمن أحسن إليك (١٩٥٥) وقال: حديث حسن صحيح.\nالثالث: من حديث جرير بن عبد الله، رواه الطّبرانيّ في \"المعجم الكبير\" ٢/ ٣٥٦ (٢٥٠١).\nوقال الهيثمي في \"مجمع الزوائد\" ٥/ ٢١٧: رواه عبد الله بن أحمد والبزار والطبراني ورجالهم ثقات.\nوقال الألباني في \"سلسلة الأحاديث الصحيحة\" (٦٦٧): وهذا إسناد حسن، رجاله ثقات، وفيه أبي عبد الرحمن واسمه: القاسم بن عبد الرحمن. قلت: في الإسناد القاسم بن الوليد: فيه كلام؛ لا ينزل حديثه عن رتبة الحسن، كذلك الجراح بن مليح.","vol":"29","page":519},{"text":"<span data-type=\"title\" id=toc-6541>٩٤ - سُورَة الشَّرحِ</span>","vol":"29","page":521},{"text":"سورة ﴿أَلَمْ نَشْرَحْ﴾\nمكية (١)، وهي مائة وثلاثة أحرف، وسبع وعشرون كلمة، وثمان آيات (٢).\n[٣٥٣٣] أخبرنا أبو محمَّد إسحاق بن إبراهيم بن أحمد بن علي الجرجاني (٣)، حدّثنا أبو القاسم عبد الله بن محمَّد بن إبراهيم الآبندوني (٤)، حدثني أبو بكر أحمد بن إسحاق بن إبراهيم البصري (٥)، حدّثنا محمَّد بن عبد الملك بن أبي الشَّوارب (٦)، حدّثنا\n_________\n(١) أخرج ابن الضريَّس فى \"فضائل القرآن\" (ص ٣٢)، والنحَّاس فى \"الناسخ والمنسوخ\" ٣/ ١٣٢، والبيهقيّ في \"دلائل النبوة\" ٧/ ١٤٣، عن ابن عباس - ﵄ - قال: نزلت سورة: ﴿أَلَمْ نَشْرَحْ﴾ بمكة، زاد بعضهم: بعد الضحى، وأخرج ابن مردويه عن عبد الله بن الزُّبير وعائشة مثله.\nانظر: \"الدر المنثور\" للسيوطي ٦/ ٦١٤، وقال ابن عطية في \"المحرر الوجيز\" ٥/ ٤٩٦: وهي مكية بإجماع المفسرين، لا خلاف بينهم في ذلك.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٧٨)، \"لباب التأويل\" للخازن ٤/ ٤٤١.\n(٣) في الأصل: المرجاني وهو خطأ، والصَّواب ما أثبته من (ب)، (ج)، وهو ابن أبي إسحاق الكيال، لم يذكر بجرح أو تعديل.\n(٤) الآبندوني: نسبة إلى آبندون، وهي قرية من قرى جرجان. \"الأنساب\" ١/ ٥٧. وهو عبد الله بن إبراهيم بن يوسف أبو القاسم الجرجاني، ويعرف بالآبندوني، كان إمامًا حافظًا، زاهدًا، ثقةً، مأمونًا، ورعًا، مكثرًا من الحديث، أحد أركان الحديث، مات سنة (٣٦٧ هـ) أو (٣٦٨ هـ). انظر: \"تاريخ بغداد\" ٩/ ٤٠٧، \"سير أعلام النبلاء\" ١٦/ ٢٦٢.\n(٥) لم أجده.\n(٦) صدوق.","vol":"29","page":523},{"text":"أبو عوانة (١)، عن عاصم بن بهدلة (٢)، عن زرَّ بن حبيش (٣)، عن عبد الله (٤) قال: سمعت رسول الله - ﷺ - يقول: \"من قرأ: ﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (١)﴾ فكأنَّما جاءني وأنا مُغتمٌّ ففرَّج عنَّى\" (٥).\n* * *\n_________\n(١) الوضَّاح بن عبد الله اليشكري، ثقة ثبت.\n(٢) ابن أبي النجود، صدوق له أوهام حجة في القراءة.\n(٣) ثقة جليل.\n(٤) ابن مسعود، صحابي مشهور.\n(٥) [٣٥٣٣] الحكم على الإسناد:\nفيه محمَّد بن عبد الملك، وعاصم صدوقان، وفيه من لم أجده.\nالتخريج:\nتقدم مرارًا في أوائل السور.","vol":"29","page":524},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type=\"title\" id=toc-6542>١ </span>- قوله -﷿-: ﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (١)﴾\nيعني: ألم نفتح ونُوسَّع، ونليّن لك قلبك بالإيمان، والنبوة، والعلم، والحكمة (١)؟ !\n\n<span data-type=\"title\" id=toc-6543>٢ </span>- ﴿وَوَضَعْنَا﴾ (٢) حططنا ﴿عَنْكَ وِزْرَكَ﴾ أثمك <span data-type=\"title\" id=toc-6544>(٣)</span>،\n\n٣ - ﴿الَّذِي أَنْقَضَ ظَهْرَكَ (٣)﴾ أثقل ظهرك فأوهنه (٤)،\nومنه قيل للبعير إذا كان رجيع سفر قد أوهنه وأنضاه: نقِض (٥).\nقال الفراء: كسر ظهرك حتى سمع نقيضه؛ أي: صوته (٦).\nقال الحسن وقتادة والضَّحَّاك، يعني: ما سلف منه (٧) في الجاهلية (٨)، وقال الحسين بن الفضل: يعني: الخطأ والسهو،\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٦٣، \"لباب التأويل\" للخازن ٤/ ٤١، \"عمدة القارئ\" للعيني ١٦/ ١٦٥، وقال: والهمزة فيه ليس على الاستفهام الحقيقي، ومعناه: شرحنا لك صدرك ولهذا عطف ﴿وَوَضَعْنَا﴾ عليه.\n(٢) في (ب): ووضعنا عنك.\n(٣) ساقطة من الأصل، وأثبته في (ب)، (ج).\n(٤) في (ب)، (هـ): وأوهنه.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٣٤، \"البرهان في تفسير القرآن\" لهاشم بن سليمان الحسيني ٢٨/ ٨/ أ، \"معجم مقاييس اللغة\" لابن فارس ٥/ ٤٧١.\n(٦) لم أجده في \"معاني القرآن\" له وقد نسبه إلى الفراء أيضًا الأزهري في \"تهذيب اللغة\" ٨/ ٣٤٤، وقال به ابن قتيبة في \"تفسير غريب القرآن\" (ص ٥٣٢).\nوانظر: \"لسان العرب\" لابن منظور ٧/ ٢٤٤.\n(٧) ساقطة من: (ج).\n(٨) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٣٤ - ٢٣٥، \"معالم التنزيل\" للبغوي ٨/ ٤٦٣.","vol":"29","page":525},{"text":"وقيل: ذنوب أمتك، فأضافها إليه؛ لاشتغال قلبه بها، واهتمامه لها (١).\nوقال عبد العزيز بن يَحْيَى وأبو عبيدة: يعني: خففنا عنك أعباء النبوة والقيام بأمرها، وقيل: عصمناك عن احتمال الوزر (٢).\n\n<span data-type=\"title\" id=toc-6545>٤ </span>- ﴿وَرَفَعْنَا لَكَ ذِكْرَكَ (٤)﴾\n[٣٥٣٤] أخبرنا أبو القاسم عبد الخالق بن علي المؤذن (٣) (بقراءتي عليه) (٤)، حدّثنا أبو بكر بن خنب (٥)، حدّثنا أبو إسماعيل محمَّد بن إسماعيل (٦)، حدّثنا صفوان يعني: ابن صالح الثَّقفيُّ (٧) أبو عبد الملك (٨)، حدّثنا الوليد بن مسلم (٩)، حدثني عبد الله بن\n_________\n(١) الأصل: به، له، والتصحيح من (ب)، (ج).\n(٢) انظر هذِه الأقوال في \"معالم التنزيل\" للبغوي ٨/ ٤٦٣، \"زاد المسير\" لابن الجوزي ٩/ ١٦٢، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٦، \"لباب التأويل\" للخازن ٤/ ٢٤١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٠٦، \"عمدة القارئ\" للعيني ١٦/ ١٦٥.\n(٣) أبو القاسم الشَّافعي النيسابوري، ثقة.\n(٤) ما بين القوسين زيادة من: (ب)، (ج).\n(٥) في (ج): حبيب، وهو خطأ وهو محمَّد بن أحمد بن خَنْب البُخاريّ، صدوق لا بأس به.\n(٦) ابن يوسف السلمي التِّرمذيُّ، نزيل بغداد، ثقةٌ، حافظ، لم يتضح كلام أبي حاتم فيه.\n(٧) زاد بعدها في (ح): أخبرنا وهو خطأ.\n(٨) ثقةٌ، وكان يدلس تدليس التسوية.\n(٩) ثقةٌ، لكنَّه كثير التدليس والتسوية.","vol":"29","page":526},{"text":"لهيعة (١)، عن درّاج (٢)، عن (٣) أبي الهيثم (٤)، عن أبي سعيد الخدري، عن النَّبيِّ - ﷺ - أنَّه سأل جبريل - ﵇ - عن هذِه الآية: ﴿وَرَفَعْنَا لَكَ ذِكْرَكَ (٤)﴾ (٥) قال: \"قال الله -﷿-: إذا ذُكِرتُ ذُكِرتَ معي\" (٦).\n_________\n(١) صدوقٌ، خلط بعد احتراق كتبه.\n(٢) ابن سمعان أبو السمح، صدوق في حديثه عن أبي الهيثم ضعف.\n(٣) في (ب)، (ج): بن.\n(٤) سليمان بن عمرو بن عبد أو عبيد الليثي المصري، ثقة.\n(٥) الآية ساقطة من (ب)، (ج).\n(٦) [٣٥٣٤] الحكم على الإسناد:\nضعيف؛ علَّته ابن لهيعة، اختلط، ودرَّاج، ضُعف حديثه عن أبي الهيثم.\nالتخريج:\nرواه ابن جرير الطبري في تفسيره \"جامع البيان\" ٣٠/ ٢٣٥، وأبو يعلى في \"مسنده\" ٢/ ٥٢٢ ح/ ١٣٨٠ وضعف إسناده المحقق، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ١٧٥ ح/ ٣٣٨٢ وضعف إسناده شعيب الأرنؤوط، والواحدي في تفسيره \"الوسيط\" ٤/ ٥١٦، والبغوي في \"تفسيره\" من طريق المصنف ٨/ ٤٦٣، وابن أبي حاتم في \"تفسيره\" كما في \"تفسير ابن كثير\" ١٤/ ٣٨٩، وزاد السيوطي نسبته إلى ابن المنذر، وابن مردويه، وأبي نعيم في \"الدلائل\"، \"الدر المنثور\" ٦/ ٦١٥.\nوذكره الهيثمي في \"مجمع الزوائد\" ٨/ ٢٥٤، وقال: رواه أبو يعلى وإسناده ا. هـ ولم يذكر شيئًا فلعله سقط الحكم، وتقدم كلام ابن حجر: أن في حديث درَّاج عن أبي الهيثم ضعف، وضعفه الألباني كما في \"السلسلة الضعيفة\" ح / ١٧٤٦.\nوقال الحاكم: سمعت أبا العباس محمَّد بن يعقوب يقول: سمعت العباس بن محمَّد الدُّوريُّ يقول: سألت يَحْيَى بن معين من أحاديث درَّاج عن أبي الهيثم، عن أبي سعيد فقال: هذا إسناد صحيح اهـ. \"المستدرك\" ٢/ ٢٧٠.\nقلت: وعلى التسليم بكلام ابن معين يبقى اختلاط عبد الله بن لهيعة، فالحديث يبقى على ضعفه كما تقدم.","vol":"29","page":527},{"text":"[٣٥٣٥] وحدثنا أبو سعد (١) عبد الملك بن أبي عثمان الواعظ إملاءً (٢)، حدّثنا إسماعيل بن أحمد الجرجاني (٣)، أخبرنا عمران بن موسى (٤)، حدّثنا أبو معمر (٥)، حدّثنا عبَّاد (٦)، عن عوف (٧)، عن الحسن (٨) في قوله: ﴿وَرَفَعْنَا لَكَ ذِكْرَكَ (٤)﴾ قال: إذا ذُكرتُ ذُكرتَ (٩).\nوقال قتادة: رفع الله ذكره في الدُّنيا والآخرة، فليس خطيب ولا متشهد، ولا صاحب صلاة إلَّا ينادى بها: أشهد أن لا إله إلَّا الله، وأن محمدًا رسول الله (١٠).\n_________\n(١) في الأصل و(ج): أبو سعيد وهو خطأ، والتصحيح من (ب).\n(٢) النيسابوري، الواعظ، الخركوشي، ثقة، صالح ورع.\n(٣) أبو سعيد، نزيل نيسابور، لم يذكر بجرح أو تعديل.\n(٤) ابن مجاشع السختياني الجرجاني، الإمام المحدث الحجة الحافظ.\n(٥) إسماعيل بن إبراهيم بن معمر القطيعي، ثقة، مأمون.\n(٦) في (ج): عباده، وهو إما عباد بن عباد أو عباد بن العوام، وكلاهما ثقة، إلَّا أن ابن عباد ربَّما وهم.\n(٧) عوف بن أبي جميلة، الأعرابي، ثقة، رمي بالقدر وبالتشيع.\n(٨) الحسن البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.\n(٩) [٣٥٣٥] الحكم على الإسناد:\nفيه: إسماعيل بن أحمد الجرجاني، لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات.\nالتخريج:\nلم أجده من قول الحسن، وقد جاء مثله من قول مجاهد، رواه عبد الرزاق في \"تفسيره\" ٢/ ٣٨٠، والبيهقيّ في \"دلائل النبوة\" ٧/ ٦٣.\n(١٠) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٣٥، \"دلائل النبوة\" للبيهقي ٧/ ٦٣، \"النكت والعيون\" للماوردي ٦/ ٢٩٧، \"معالم التنزيل\" للبغوي ٨/ ٤٦٤، \"الوسيط\" =","vol":"29","page":528},{"text":"وقال مجاهد: يعني (١): بالتأذين (٢).\nوفيه يقول: حسَّان بن ثابت:\nأغر عليه للنبوة خاتمٌ ... من الله مشهود يلوحُ ويشهدُ\nوضَمَ الإله اسمَ النَّبيّ إلى اسمه ... إذا قال في الخمس المؤذن أشهدُ (٣)\nوقال ابن عطاء (٤): يعني: جعلتُ (٥) تمام الإيمان بي بذكرك معي (٦).\nوقيل: رفعنا لك ذكرك عند الملائكة في السماء (٧).\n_________\n= للواحدي ٤/ ٥١٦، \"الدر المنثور\" للسيوطي ٦/ ٦١٤، وزاد عزوه لعبد بن حميد، وابن المنذر.\n(١) في (ج): به بالتأذين.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٦٤، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٠١، \"تفسير القرآن\" لعبد الرَّزاق ٢/ ٣٨٠، \"دلائل النبوة\" للبيهقي ٧/ ٦٣، وقال ابن عطية \"المحرر الوجيز\" ٥/ ٤٩٧: وهذا متجه إلَّا أن الآية نزلت بمكة قديمًا، والأذان شرع بالمدينة.\n(٣) \"ديوانه\" (ص ٤٧).\n(٤) في (ج): عطاء وهو خطأ.\n(٥) في الأصل: فعلت، والمثبت من (ب)، (ج) وهو أنسب للسياق.\n(٦) انظر: \"حقائق التفسير\" للسلمي ٣٧٠/ أ، وبمعناه عند الخازن في \"لباب التأويل\" ٤/ ٤٤٢.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٦٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٠٧.","vol":"29","page":529},{"text":"وقيل: بأخذ ميثاقه على النبيين وإلزامهم الإيمان به، وإقرارهم (١) بفضله (٢).\nوقال ذو النون: همم الأنبياء تجول حول العرش، وهمة محمَّد - ﷺ - فوق العرش (٣) لذلك قال: ﴿وَرَفَعْنَا لَكَ ذِكْرَكَ (٤)﴾ فذِكْرُهُ (٤) بذكرِهِ، ومفزع (٥) الخلق يوم القيامة إلى محمَّد - ﷺ - كمفزعهم إلى الله؛ لعلمهم بجاهه عنده (٦).\n_________\n(١) في (ب)، (ج): والإقرار.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٦٤، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٣٩٠ - ٣٩١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٠٧.\n(٣) ساقطة من (ج).\n(٤) في (ب)، (ج): ذكره.\n(٥) في (ج): يفزع.\n(٦) ذكره السلمي في \"حقائق التفسير\" ٣٧٠/ أ. قلت: وهذِه من عبارات الصوفية الغلاة، وما قاله ذو النون -إن صح عنه- كلام باطل، والنّاس إنَّما يفزعون إلى النَّبيّ - ﷺ - يوم القيامة، لكي يشفع لهم عند ربهم والله تعالى يقول: ﴿وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَى (٢٦)﴾ [النجم: ٢٦] فالشفاعة لابد لها من شرطين: إذن الله للشافع، ورضاه عن المشفوع، فكيف يكون مَفْزَعُ الخلق إلى محمَّد - ﷺ - كَمَفْزَعِهِم إلى الله تعالى، وأمَّا قوله: \"همم الأنبياء تجول حول العرش وهمة محمَّد - ﷺ - فوق العرش\" فهذا يحتاج إلى دليل ونص؛ لأنَّه أمر غيبي، فالواجب الابتعاد عن مثل هذِه العبارات والالتزام بالكتاب والسنة، يقول النَّبيّ - ﷺ -: \"لا تطروني كما أطرت النصارى ابن مريم إنما أنا عبدٌ فقولوا: عبد الله ورسوله\" رواه البُخاريّ كتاب: أحاديث الأنبياء، باب: قول الله: ﴿وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا﴾ (٣٤٤٥) من حديث عمر بن الخطاب - ﵁ -.","vol":"29","page":530},{"text":"<span data-type=\"title\" id=toc-6546>٥ </span>- ﴿فَإِنَّ مَعَ الْعُسْرِ يُسْرًا (٥)﴾\nإن مع الشدة التي أنت فيها من جهاد المشركين، ومزاولة ما أنت بسبيله يسرًا، ورجاءً (١) بأن يظهرك عليهم حتى ينقادوا للحق الذي جئتهم به طوعًا وكرهًا (٢).\n\n<span data-type=\"title\" id=toc-6547>٦ </span>- ﴿إِنَّ مَعَ الْعُسْرِ يُسْرًا (٦)﴾ كرره؛ لتأكيد الوعد، وتعظيم الرجاء (٣).\nوقيل: فإن مع العسر يسرًا في الدُّنيا، وإن مع العسر يسرًا في الآخرة (٤).\n[٣٥٣٦] أخبرنا عبد الله بن حامد (٥)، أخبرنا أحمد بن عبد الله (٦)، حدّثنا محمَّد بن عبد الله (٧)، حدّثنا عثمان (٨)، حدّثنا ابن علية (٩)،\n_________\n(١) في (ب)، (ج): فرجًا، وفي البغوي والخازن: ورخاءً.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٣٥، \"معالم التنزيل\" للبغوي ٨/ ٤٦٤، \"لباب التأويل\" للخازن ٤/ ٤٤٢.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٦٤، \"لباب التأويل\" للخازن ٤/ ٤٤٢ وهذا هو القول الأوَّل في الآية، ورجحه أبو حيان في \"البحر المحيط\" ٨/ ٤٨٤.\n(٤) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٤٨٤ فيكون التكرار باعتبار المحل، وهذا هو القول الثَّاني في الآية.\n(٥) الأصبهاني الوزَّان، لم يذكر بجرح أو تعديل.\n(٦) أبو محمَّد المزني، الشَّيخ الجليل القدوة الحافظ.\n(٧) الحضرمي، الملقب بمُطيّن، ثقة، حافظ.\n(٨) عثمان بن محمَّد بن أبي شيبة، ثقة، حافظ، شهير، وله أوهام.\n(٩) إسماعيل بن إبراهيم بن مقسم أبو بشر، البصري، ثقةٌ حافظٌ.","vol":"29","page":531},{"text":"عن (١) يونس (٢)، عن الحسن (٣)، قال: لما نزلت هذِه الآية قال رسول الله - ﷺ -: \"أبشوا قد (٤) جاءكم اليسر لن يغلب عسرٌ يسرين\" (٥).\n[٣٥٣٧] وأخبرني ابن فنجويه (٦)، حدّثنا عمر بن الخطَّاب (٧)، حدّثنا علي بن مزازاز (٨) الخياط (٩)، حدّثنا قطن بن نسير (١٠)، حدّثنا جعفر بن سليمان (١١)،\n_________\n(١) في (ب)، (ج): حدّثنا.\n(٢) ابن عبيد بن دينار العبدي، ثقة، ثبت، فاضل، ورع.\n(٣) الحسن البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرًا ويدلس.\n(٤) في (ب)، (ج): فقد.\n(٥) [٣٥٣٦] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، مرسل، وقد تقدم الكلام على مراسيل الحسن.\nالتخريج:\nرواه عبد الرزاق في \"تفسيره\" ٢/ ٣٨٠.\nوأخرجه الطبري في تفسيره \"جامع البيان\" ٣٠/ ٢٣٦، من ثلاث طرق كلها عن الحسن مرسلًا.\nورواه الحاكم في \"المستدرك\" ٢/ ٥٧٥ (٣٩٥٠)، وقال عنه الذهبي: مرسل.\nوالواحدي في \"الوسيط\" ٤/ ٥١٧، والبيهقيّ في \"شعب الإيمان\" ٧/ ٢٠٦ (١٠٠١٣). وله شواهد يأتي ذكرها في الحديث الآتي.\n(٦) ثقة صدوق كثير الرِّواية للمناكير.\n(٧) في (ب): (- ﵁ -)، وهو السجزي، ولم أجده.\n(٨) في (ب): مردازاذ، ولم تتبين لي في (ج).\n(٩) في (ج): الحناط، ولم أجده.\n(١٠) في (ب): بشير خطأ، وهو أبو عباد البصري، صدوق يخطئ.\n(١١) في (ب): سلمان وهو خطأ، وهو أبو سليمان الضبعي، صدوق زاهد وكان يتشيع.","vol":"29","page":532},{"text":"عن رجل (١)، عن إبراهيم النَّخعيُّ (٢)، قال ابن مسعود: والذي نفسي بيده لو كان العسرُ في جحرٍ لطلبه اليسرُ، حتَّى يدخل عليه، إنه لن يغلب عسرٌ يسرين، إنه لن يغلب عسرٌ يسرين (٣).\n_________\n(١) صرح باسمه عبد الرَّزاق كما سيأتي في التخريج.\n(٢) ثقه، إلَّا أنَّه يرسل كثيرًا.\n(٣) [٣٥٣٧] الحكم على الإسناد:\nفيه من لم أجده، وفيه راوٍ مبهم.\nالتخريج:\nرواه عبد الرَّزاق في \"تفسيره\" ٢/ ٣٨٠ قال: حدّثنا جعفر بن سليمان، عن ميمون أبي حمزة، عن إبراهيم النَّخعيُّ، عن ابن مسعود، قال ابن حجر: إسناده ضعيف \"فتح الباري\" ٢/ ٧١٢.\nقلت: فالرجل الذي لم يسم في إسناد المصنف، صرَّح به عبد الرَّزاق، وهو ميمون أبو حمزة الأعور القصَّاب، مشهورٌ بكنيته، ضعيف. وقال ابن عدي: وأحاديثه التي يرويها خاصة عن إبراهيم ما لا يتابع عليها، \"الكامل في ضعفاء الرجال\" ٨/ ١٥٨.\nورواه ابن أبي الدُّنيا في كتاب \"الفرج بعد الشدة\" (ص ٢٨)، قال: حدّثنا علي بن الجعد، أنا شعبة، عن معاوية بن قرة، عمن حديثه، عن ابن مسعود، وإسناده منقطع. ومن طريقه أخرجه البيهقي في \"شعب الإيمان\" ٧/ ٢٠٦ (١٠١١).\nورواه ابن جرير في \"جامع البيان\" ٣٠/ ٢٣٦ بإسنادين منقطعين كذلك.\nوقد ورد مرفوعًا من حديث ابن مسعود رواه الطّبرانيّ في \"المعجم الكبير\" ١٠/ ٨٥، ح/ ٩٩٧٧، وفيه أبو حمزة ميمون الأعور: ضعيف كما تقدم. قال ابن حجر: إسناده ضعيفٌ \"فتح الباري\" ٨/ ٧١٢. وقال الهيثمي: رواه الطّبرانيّ، وفيه إبراهيم النَّخعيُّ وهو ضعيف \"مجمع الزوائد\" ٧/ ١٣٩ كذا قال. وقال حمدي السلفي محقق الطّبرانيّ: لعله محرف من أبي مالك النَّخعيُّ، وهو متروك، وأبو حمزة ضعيفٌ اهـ.\nوله شاهد من حديث أنس بن مالك مرفوعًا أخرجه ابن أبي حاتم كما في \"تفسير =","vol":"29","page":533},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ابن كثير\" ١٤/ ٣٩١، والبزار كما في \"كشف الأستار\" ٣/ ٨١ (٢٢٨٨)، والطبراني في \"الأوسط\" ٢/ ١٤٥ (١٥٢٥)، والحاكم في \"المستدرك\" ٢/ ٢٨٠، وأبو نجيم في \"تاريخ أصبهان\" ١/ ١٤٢، والبيهقيّ في \"شعب الإيمان\" ٧/ ٢٠٦ (١٠٠١٢).\nكلهم من طريق عائذ بن شريح عن أنس.\nقال الهيثمي: فيه عائذ بن شريح وهو: ضعيفٌ \"مجمع الزوائد\" ٧/ ١٣٩.\nومن شواهده الحديث السابق، وهو من مراسيل الحسن.\nومن شواهده ما رواه الطبري في \"جامع البيان\" ٣٠/ ٢٣٦ بسنده عن قتادة، قوله: ذكر لنا أن رسول الله - ﷺ - بَشَّرَ أصحابه بهذِه الآية فقال: \"لن يغلب عسرٌ يسرين\" وهو مرسل كما ترى.\nومن شواهده ما رواه ابن مردويه من حديث جابر بإسناد ضعيف، ولفظه: \"أوحي إليَّ أن مع العسر يسرًا إن مع العسر يسرًا، ولن يغلب عسرٌ يسرين\" \"فتح الباري\" ٨/ ٧١٢.\nأما شواهده الموقوفة:\nفرُوي ذلك عن عمر بن الخطَّاب، رواه الإمام مالك في \"الموطأ\" في كتاب الجهاد، باب: الترغيب في الجهاد ٢/ ٤٤٦، ح/ ٦، قال ابن حجر: من طريق منقطع \"فتح الباري\" ٨/ ٧١٢.\nورواه الحا كم في \"المستدرك\" في تفسير سورة آل عمران ٢/ ٣٢٩، وقال: صحيح على شرط مسلم ووافقه الذهبي، وقال الحاكم في تفسير ألم نشرح ٢/ ٥٧٥: قد صحت الرِّواية عن عمر بن الخطَّاب وعلي بن أبي طالب.\nوروي ذلك عن ابن عباس، رواه الفراء في \"معاني القرآن\" ٣/ ٢٧٥ قال: حدثني حبان، عن الكلبي، عن أبي صالح، عن ابن عباس، وفيه الكلبي محمَّد بن السَّائب: متهم بالكذب. وحبان بن علي الغزي: ضعيف. قال ابن حجر: أخرجه الفراء بإسناد ضعيف \"فتح الباري\" ٨/ ٧١٢. وانظر \"المقاصد الحسنة\" للسخاوي ح / ٨٧٧. وضعفه الألباني في \"ضعيف الجامع الصَّغير\" ح/ ٤٧٨٤، و\"السلسلة الضعيفة\" (٤٣٤٢).","vol":"29","page":534},{"text":"قال العلماء في معنى هذا الحديث: لأنَّه (١) عرّف العسر، ونكّر اليسر، وهي عادة (٢) العرب إذا ذكرت اسمًا مُعرّفًا (٣) ثم أعادته فهو هو، وإذا نكّرته ثم كرَّرته فهما اثنان (٤).\nوقال الحسن بن يَحْيَى بن نصر الجرجاني، صاحب كتاب \"النظم\" (٥): تكلم النَّاس في قوله - ﷺ -: \"لن يغلب عسرٌ يسرين\" فلم يحصل (٦) غير قولهم: أن العسر معرفة، واليسر نكرة مكررة، فوجب أن يكون العسر واحدًا، واليسر اثنان (٧)، وهذا قول مدخول لا يجب على هذا (٨) التدريج إذا قال الرجل (٩): إن مع الفارس\n_________\n(١) في (ج): إنه.\n(٢) في (ب)، (ج): ومن عادة.\n(٣) في الأصل: معروفًا، وما أثبته من (ب)، (ج).\n(٤) انظر: \"معاني القرآن\" للزجَّاج ٥/ ٣٤١، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٠١، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ١٢٧)، \"إملاء ما منّ به الرحمن\" للعكبري (ص ٢٨٩)، \"معالم التنزيل\" للبغوي ٨/ ٤٦٥، \"لسان العرب\" لابن منظور ٤/ ٥٦٣، وهذا هو القول الثالث في هذِه الآية.\nوقد ذكر هذا الكلام ابن هشام في كتابه \"مغني اللبيب\" ٢/ ٦٥٦ في الباب السادس: في التحذير من أمور اشتهرت بين المعربين، والصَّواب خلافها، الموضع الرابع عشر وذكر أنَّه يشكل على هذا الكلام أمور ثلاثة. فراجعه هناك فإنَّه كلام نفيس.\n(٥) في الأصل: النظر وهو خطأ، والتصحيح من (ب)، (ج) وهو: كتاب \"نظم القرآن\".\n(٦) في الأصل: يحمل، وما أثبته من (ب)، (ج) و\"معالم التنزيل\" وهو أنسب.\n(٧) في (ب)، (ج): عسرًا واحدًا ويسران.\n(٨) ساقطة من (ج).\n(٩) ساقطة من (ج).","vol":"29","page":535},{"text":"سيفًا، إن مع الفارس سيفًا، أن يكون الفارس واحدًا والسيف اثنين، ولا يصح هذا في نظم العربية فمجاز قوله: لن يغلب عسر يسرين أن الله بعث نبيه - ﷺ - مقلًا مخفًا فعيَّره المشركون بفقره حتَّى قالوا: نجمع لك مالًا فاغتم، وظن أنهم كذَّبوه، لفقره فعزَّاه الله تعالى، وعدَّدَ عليه نعماءه، ووعده الغني، فقال: ﴿أَلَمْ نَشْرَحْ﴾ (١) إلى قوله: (ذكرك) فهذا ذكر امتنانه عليه، ثم ابتدأ ما وعده من الغني ليُسلّيه (٢) مما خامر قلبه، فقال (٣): ﴿فَإِنَّ مَعَ الْعُسْرِ يُسْرًا (٥)﴾ (والدليل عليه دخول الفاء في قوله فإن) (٤)، ولا تدخل الفاء أبدًا إلَّا في عطف أو (٥) جواب، ومجازه: لا يحزنك ما يقولون، فإن مع العسر يسرًا في الدُّنيا عاجلًا، ثم أنجزه ما وعده، وفتح (٦) عليه القرى العربية (٧)، ووسّع ذات يده حتَّى كان يهب المائين (٨) من الإبل، ثم ابتدأ فضلًا آخر من أمر الآخرة، فقال تأسيةً له: ﴿إِنَّ مَعَ الْعُسْرِ يُسْرًا (٦)﴾ والدليل على ابتدائه تعريه من الفاء والواو وحروف (٩) النسق، فهذا\n_________\n(١) في (ب)، (ج): ﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ (١) وَوَضَعْنَا عَنْكَ وِزْرَكَ (٢)﴾.\n(٢) في (ج): لتسلية.\n(٣) ساقطة من: (ج).\n(٤) ما بين القوسين ساقط من (ج).\n(٥) ساقطة من: (ج).\n(٦) في (ب)، (ج): ففتح.\n(٧) في (ج): القريبة.\n(٨) في (ب): المائتين.\n(٩) في (ج): حرف.","vol":"29","page":536},{"text":"وعد عام لجميع المؤمنين، ومجازه إن مع العسر في الدُّنيا للمؤمنين يسرًا في الآخرة لا محالة (١)، فقوله: لن يغلب عسر يسرين أي: لن يغلب عسر الدُّنيا اليسر الذي وعده الله المؤمنين في الدُّنيا، واليسر الذي وعدهم في الآخرة، إنَّما يغلب أحدهما، وهو يسر الدُّنيا، فأمَّا يسر الآخرة فدائم غير زائل؛ أي لا يجمعهما في الغلبة، كقوله - ﷺ -: \"شهرًا عيدٍ لا ينقصان\" (٢) أي لا يجتمعان في النقصان (٣) (٤).\nوقال أبو بكر الورَّاق: مع (٥) اجتهاد الدُّنيا جزاء الجنَّة (٦) (٧).\n_________\n(١) في المصادر المذكورة في تخريج هذا الكلام زيادة هنا: فربما اجتمع له اليسران يسر الدُّنيا، وهو ما ذكره في الآية الأولى، ويسر الآخرة، وهو ما ذكره في الآية الثَّانية.\n(٢) جزء من حديث متَّفقٌ عليه رواه البُخاريّ في كتاب: الصوم، باب: شهرًا عيدٍ لا ينقصان (١٩١٢).\nومسلم في كتاب: الصوم، باب: بيان معنى قوله - ﷺ -: \"شهرًا عيدٍ لا ينقصان\" (١٠٨٩)، من حديث أبي بكرة - ﵁ - ولفظه \"شهرًا عيدٍ لا ينقصان: رمضانُ وذو الحجة\".\n(٣) انظر أقوال أهل العلم في معنى هذا الحديث في \"فتح الباري\" لابن حجر ٤/ ١٢٥ - ١٢٦.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٦٥، \"الوسيط\" للواحدي ٤/ ٥١٩، \"زاد المسير\" لابن الجوزي ٩/ ١٦٥، \"لباب التأويل\" للخازن ٤/ ٤٤٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٠٨. ويؤيّد هذا القول ما ذكره ابن هشام ﵀ في كتابه \"مغني اللبيب\" ٢/ ٦٥٦.\n(٥) في (ب)، (ج): إن.\n(٦) في (ج): خير الآخرة.\n(٧) انظر: \"حقائق التفسير\" للسلمي ٣٧٠/ أ.","vol":"29","page":537},{"text":"قال القاسم: يُرد أهل السعادة من أسجان (١) الدُّنيا، إلى رضوان العقبى (٢).\nوقراءة العامة بتخفيف السين (٣)، وقرأ أبو جعفر وعيسى بضمهما (٤)، وفي حرف عبد الله: (إن مع العسر يسرًا) مرَّة واحدة غير مكررة (٥) (٦).\n[٣٥٣٨] أخبرني أبو عبد الرحمن محمَّد بن الحسين بن محمَّد الرمجاري (٧)، وأبو الحسن علي بن محمَّد بن محمَّد (٨) بن أحمد\n_________\n(١) في (ب): أشجان.\n(٢) انظر: \"حقائق التفسير\" للسلمي ٣٧٠/ أ.\n(٣) في (ب)، (ج): السينين.\n(٤) انظر: \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٠١، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٧، \"شواذ القراءة\" للكرماني (ص ٢٦٧)، \"البحر المحيط\" لأبي حيان ٨/ ٤٨٤.\n(٥) في (ب)، (ج): غير مكرر.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧٥، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٥)، \"المحرر الوجيز\" ٥/ ٤٩٧، \"الكشاف\" للزمخشري ٤/ ٧٦١.\nوهذِه القراءة تعارض ما تقدم عن ابن مسعود، من أنَّه لن يغلب عسرٌ يسرين، وأجاب الزمخشري في \"الكشاف\" ٤/ ٧٦١ بقوله: كأنه قصد باليسرين ما في قوله: ﴿يُسْرًا﴾ من معنى التفخيم، فتأوله بيسر الدارين، وذلك يسران في الحقيقة.\n(٧) في (ب)، (ج): البرمجازي وما أثبته هو الصواب، وهي نسبة إلى رمجار، وهي محلة كبيرة بنيسابور \"الأنساب\" ٣/ ٨٩، وهو أبو عبد الرحمن السلمي، تكلموا فيه، وليس بعمدة.\n(٨) ساقطة من (ج).","vol":"29","page":538},{"text":"البغدادي (١) قالا: حدّثنا أبو العباس محمَّد بن يعقوب الأصم (٢)، حدّثنا أحمد بن شيبان (٣) الرملي (٤)، حدّثنا عبد الله بن ميمون القداح (٥)، حدّثنا شهاب بن خراش (٦)، عن عبد الملك بن عمير (٧)، عن ابن عباس قال: أُهدِيَ للنبي - ﷺ - بغلة أهداها له كسرى، فركبها بحبل من شعر، ثم أدرفني خلفه ثم سار بي مليًّا (٨)، ثم التفت إليَّ فقال لي: \"يا غلام\" قلت: لبيك يا رسول الله قال: \"احفظ الله يحفظك، احفظ الله تجده أمامك، تعَرَّف إلى الله في الرخاء، يعرفك في الشدة، وإذا سألت فاسأل الله، وإذا استعنت فاستعن بالله قد مضى القلم بما هو كائن، فلو جهد الخلائق أن ينفعوك بما لم يقضه الله لك لما قدروا عليه (٩)، ولو جهدوا أن يضروك بما لم يكتبه الله عليك، ما قدروا عليه فإن استطعت أن تعمل بالصبر مع اليقين فافعل، فإن لم تستطع فاصبر، فإن في الصبر على ما تكره خيرًا كثيرًا، وأعلم أن مع الصبر النصر، وأن مع\n_________\n(١) ابن أحمد بن عثمان البغدادي الطّرازي الشَّيخ الكبير مسند خراسان.\n(٢) ثقة.\n(٣) في (ج): سنان وهو خطأ.\n(٤) أبو عبد المؤمن الرملي، صدوق.\n(٥) منكر الحديث، متروكٌ.\n(٦) أبو الصلت، الواسطيِّ، صدوقٌ يخطئ.\n(٧) ابن سويد اللخمي، الكوفيِّ، ثقةٌ، فصيحٌ، عالمٌ، فقيهٌ، تغير حفظه، وربما دلس.\n(٨) في (ب)، (ج): ميلًا.\n(٩) ساقطة من (ب)، (ج).","vol":"29","page":539},{"text":"الكَرْب الفرج، وأن مع العسر يسرًا\" (١).\n_________\n(١) [٣٥٣٨] الحكم على الإسناد:\nضعيفٌ جدًا، فيه عبد الله بن ميمون القداح، منكر الحديث، متروك. عبد الملك ابن عمير، مدلس، وقد عنعن، وصرح أبو حاتم بعدم سماعه من ابن عباس، لكن الحديث بمجموع طرقه وشواهده صحيح كما سيأتي في التخريج.\nالتخريج:\nبهذا اللفظ رواه الحاكم في \"المستدرك\" كتاب \"معرفة الصّحابة\" ٣/ ٦٢٣ قال: حدّثنا أبو العباس محمَّد بن يعقوب به. وقال: هذا حديث كبير عال من حديث عبد الملك بن عمير، عن ابن عباس - ﵄ -، إلَّا أن الشيخين - ﵄ - لم يخرجا: شهاب بن خراش، ولا القداح في الصحيحين، وقد روى الحديث بأسانيد عن ابن عباس غير هذا. وقال الذهبي في التلخيص: لم يخرج الشيخان: ابن خراش ولا القداح؛ لأنَّ القداح قال عنه أبو حاتم: متروكٌ، والآخر مختلف فيه، وعبد الملك لم يسمع من ابن عباس فيما أرى.\nوالحديث روى من عدة طرق:\nفرواه الإمام أحمد في \"مسنده\" ١/ ٤٨٢ (٢٦٦٤) ١/ ٥٠٥ (٢٨٠٠).\nورواه التِّرمذيُّ في كتاب: صفة القيامة (٢٥١٦)، وقال: هذا حديث حسن صحيح، وصححه الألباني في صحيح سنن التِّرمذيُّ (٢٠٤٣).\nورواه أبو عيلى في \"مسنده\" ٤/ ٤٣٠ (٢٥٥٦).\nوالطبراني في \"المعجم الكبير\" ١٢/ ٢٣٨ (١٢٩٨٨).\nوالبيهقيّ في \"شعب الإيمان\" ٢/ ٢٧ (١٠٧٤).\nكلهم عن اللَّيث بن سعد، عن قيس بن الحجاج، عن حنش بن عبد الله الصنعاني، عن ابن عباس. وهذا سند صحيح، قيس بن الحجاج: روى عنه جمع، وذكره ابن حبان في \"الثقات\" ٧/ ٣٢٩.\nورواه البيهقي في \"الأسماء والصفات\" ١/ ١٨٨ (١٢٦) من طريق ابن لهيعة ونافع ابن يزيد، وكهمس بن الحسن، وهمام، عن قيس بن الحجاج، عن حنش به. ورواه الطّبرانيّ في \"الكبير\" ١١/ ٢٢٣، ح / ١١٥٦٠، من طريق عكرمة، وإسناده =","vol":"29","page":540},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= ضعيف، فيه عمر بن عبد الله المدني، مولى غفرة: ضُعف كما في \"التقريب\" (٤٩٣٤).\nورواه عبد بن حميد في مسنده كما في \"المنتخب\" (ص ٢١٤) (٦٣٦)، وابن الجعد في \"مسنده\" (ص ٤٩٤) (٣٤٤٥)، والطبراني في \"الكبير\" ١١/ ١٧٨، ح/ ١١٤١٦، وابن أبي الدُّنيا في كتاب \"الفرج بعد الشدة\" (ص ١٤)، ح / ٦، وابن عدي في \"الكامل في الضعفاء\" ٨/ ٣٣٠، والسهمي في \"تاريخ جرجان\" (ص ٧٧). كلهم من طريق عطاء بن رباح، وضعف إسناده ابن رجب في \"جامع العلوم والحكم\" (ص ٤٦٠)، ففي إسناد ابن الجعد والطبراني وابن أبي الدنيا: عبد الواحد بن سليم: ضعيف، كما في \"التقريب\" (٤٢٤١)، وفي إسناد عبد بن حميد: المثني بن الصباح: ضعيف، كما في \"التقريب\" (٦٤٧١)، وفي إسناد ابن عدي: نوفل بن سليمان، قال أبو حاتم: ضعيف الحديث \"الجرح والتعديل\" ٨/ ٤٨٨.\nورواه أبو نعيم في \"حلية الأولياء\" ١/ ٦٢٤، وعلقه ابن أبي عاصم في السنة ح/ ٣١٨ من طريق عبيد الله بن عبد الله.\nورواه الحاكم في \"المستدرك\" ٣/ ٦٢٤ من طريق ابن أبي مليكة، قال الذهبي في \"التلخيص\": عيسى بن محمَّد القرشي ليس بمعتمد. وكذا رواه الطّبرانيّ في \"الكبير\" ١١/ ١٢٣، ح / ١١٢٤٣. والشهاب في \"مسنده\" ١/ ٤٣٤ ح (٧٤٥) كلهم من طريق عيسى بن محمَّد القرشي، وعيسى: ليس بالقوي، كما قال أبو حاتم في \"الجرح والتعديل\" ٦/ ٢٨٦.\nوقد رُوِيَ عن النَّبيِّ - ﷺ - أنَّه وصى ابن عباس بهذِه الوصيَّة من حديث:\n١ - أبي سعيد الخدري، رواه الآجري في \"الشريعة\" ١/ ٨٣٢، وأبو يعلى في \"مسنده\" ٢/ ٣٥٠، ح / ١٠٩٩، وابن عدي في \"الكامل في ضعفاء الرجال\" ٩/ ٧٦، وفيه يَحْيَى بن ميمون التمار: كذَّابٌ، انظر \"الكامل في ضعفاء الرجال\" الموضع المتقدم و\"مجمع الزوائد\" ١/ ١٦٨.\n٢ - ومن حديث عبد الله بن جعفر، رواه ابن أبي عاصم في \"السنة\"ح/ ٣١٥، وفيه علي بن أبي على الهاشمي، قال الهيثمي في \"مجمع الزوائد\" ٧/ ١٩٠: ضعيفٌ. =","vol":"29","page":541},{"text":"[٣٥٣٩] سمعت أبا القاسم الحسن بن محمَّد بن الحسن (١) النيسابوري (٢)، يقول: سمعت أبا على محمَّد بن عامر البغدادي (٣) يقول: سمعت عبد العزيز بن يَحْيَى (٤) يقول: سمعت عمي (٥) يقول: سمعت العتبي (٦) يقول: كنت ذات يوم في البادية بحالة من الغم، فألقي في روعي بيت (من الشعر) (٧) فقلت:\n_________\n= ٣ - ومن حديث سهل بن سعد الساعدي، رواه ابن أبي الدُّنيا في كتاب \"الفرج بعد الشدة\" (١٥)، ح/ ٧، وفيه محمَّد بن إبراهيم بن المطلب بن أبي وداعة السهمي: مقبولٌ، \"التقريب\" ٢/ ٥١.\nوالحديث بمجموع طرقه وشواهده صحيح، صححه التِّرمذيُّ كما تقدم، وقال ابن منده فيما نقله ابن رجب عنه: أصح الطرق كلها طريق حنش الصنعاني التي أخرجها ابن رجب \"جامع العلوم والحكم\" (٤٦١). وصححه الألباني بمجموع طرقه، كما في \"ظلال الجنَّة في تخريج السنة\" (١٣٨).\n(١) في (ج): الحسين وهو خطأ.\n(٢) الحبيبي، قيل: كذَّبه الحاكم.\n(٣) لم أجده.\n(٤) الكناني، صدوق.\n(٥) لم أجده.\n(٦) محمَّد بن عبيد الله بن عمرو بن معاوية بن عمرو بن عتبة بن أبي سفيان، أبو عبد الرحمن العتبي، العلامة الأخباري، الشاعر المجود، من أهل البصرة، كان صاحب أخبار ورواية للآداب، وكان يشرب، وله تصانيف أدبيات وشهرة، روى عن ابن عيينة وأبي مخنف لوط بن يَحْيَى، وروى عنه أبو حاتم السجستاني وغيره، مات سنة (٢٢٨ هـ). انظر: \"تاريخ بغداد\" ٢/ ٣٢٤، \"الأنساب\" للسمعاني ٤/ ١٤٩، \"سير أعلام النبلاء\" ١١/ ٩٦، \"شذرات الذَّهب\" ٢/ ٦٥.\n(٧) في (ب)، (ج): شعر.","vol":"29","page":542},{"text":"أرى الموت لمن أصبح ... مغمومًا له أروح\nفلما جنَّ الليل سمعت هاتفًا يهتف من الهواء (١):\nألا أيها المرء الذي الهمّ به برّح ... وقد أنشد بيتًا لم يزل في فكره يسنح (٢)\nإذا اشتد بك العسر ففكر في ألم نشرح ... فعسرٌ بين يسرين إذا فكرتها فافرح (٣)\nقال: فحفظت الأبيات، وفرّج الله غمي (٤).\n_________\n(١) في (ب)، (ج): السماء يقول.\n(٢) في (ج): يسبح.\n(٣) في (ب)، (ج) زيادة: فإن العسر مقرون بيسرين فلا تترح.\n(٤) [٣٥٣٩] الحكم على الإسناد:\nفيه من لم أجده، وشيخ المصنف كذَّبه الحاكم.\nالتخريج:\nذكره الواحدي في \"الوسيط\" ٤/ ٥٢٠ قال: سمعت أبا إسحاق المقرئ به، وأبو إسحاق هو أحمد بن محمَّد الثعلبي، مصنف هذا التفسير، وذكره عن الواحدي السبكي في \"طبقات الشَّافعية الكبرى\" ٥/ ٢٤٢، وذكره السمعاني في \"تفسير القرآن\" ٦/ ٢٥١ من طريق المصنف.\nوانظر: \"زاد المسير\" لابن الجوزي ٩/ ١٦٥ - ١٦٦، \"لباب التأويل\" للخازن ٤/ ٤٤٢.\nوذكره السيوطي في \"الأرَج في الفرج\" (ص ١٠٥) (٨٨). وبنحوه ذكره التنوخي في كتابه \"الفرج بعد الشدة\" (ص ٢٤).","vol":"29","page":543},{"text":"[٣٥٤٠] وأنشدنا الأستاذ أبو القاسم الحبيبي (١)، قال: أنشدنا (٢) أبو محمَّد أحمد بن محمَّد بن إسحاق الجيرنجي (٣) بمرو، قال: أنشدنا إسحاق بن بهلول القاضي (٤):\nفلا تأيس وإن أعسرتَ يومًا ... فقد أيسرت في دهرٍ طويل\nولا تظننَّ بربك ظن سوءٍ (٥) ... فإن الله أولى بالجميل\nفإن العسر يتبعه يسارٌ ... وقول الله أصدق كل قيل (٦)\n_________\n(١) قيل: كذَّبه الحاكم.\n(٢) في (ب)، (ج): أنشدني.\n(٣) في الأصل: الجيرجي، والتصحيح من (ب)، (ج): وهو منسوب إلى جيرنج قرية كبيرة بأعالي مرو. انظر: \"الأنساب\" للسمعاني ٢/ ١٤٢، ولم أجد له ترجمة.\n(٤) إسحاق بن بهلول بن حسَّان الأنباري، أبو يعقوب، من الأنبار، يروي عن يزيد بن هارون وغيره قال أبو حاتم: صدوق، مات سنة (٢٥٢ هـ). انظر: \"الجرح والتعديل\" ٢/ ٢١٤، \"الثقات\" لابن حبان ٨/ ١١٩، \"تذكرة الحفَّاظ\" ٢/ ٥١٨، \"سير أعلام النبلاء\" ١٢/ ٤٨٩.\n(٥) في (ج): سوء ظن.\n(٦) [٣٥٤٠] الحكم على الإسناد:\nشيخ المصنف كذَّبه الحاكم، وفيه من لم أجده.\nالتخريج:\nذكره ابن أبي الدُّنيا في كتابه \"الفرج بعد الشدة\" (ص ٧١) عن جعفر بن محمَّد، ومطلعه: فلا تجزع، وكذا التنوخي في كتابه \"الفرج بعد الشدة\" (ص ٥٧)، ومن =","vol":"29","page":544},{"text":"[٣٥٤١] وأنشدني أبو القاسم الحبيبي (١)، قال: أنشدني محمَّد بن سليمان (٢) بن معاذ الكرجي (٣) قال: أنشدنا أبو بكر الأنباري (٤):\nإذا بلغ العسر مجهوده ... فثق عند ذاك بيسرٍ سريع\nألم تر نحس الشتاء الفظيع ... يتلوه سعد الرَّبيع البديع (٥)\nويزيد بن محمَّد (٦) العلوي (٧):\n_________\n= طريقه أخرجه البيهقي في شعب الإيمان\" ٧/ ٢٠٧.\nوذكره الواحدي \"الوسيط\" ٤/ ٥٢٠ من طريق المصنف، وكذا السمعاني في \"تفسير القرآن\" ٦/ ٢٥١، \"لباب التأويل\" للخازن ٤/ ٤٤٣. وذكره الأبشيهي في كتابه \"المستطرف في كل فن مستظرف\" ١/ ١٠٩، ولم ينسبه.\n(١) الحسن بن محمَّد بن حبيب، قيل: كذَّبه الحاكم.\n(٢) في (ب): سلمان.\n(٣) في (ب)، (ج): الكرخي، ولم أجده.\n(٤) محمَّد بن القاسم الأنباري، النّحوي، قال الخطيب: كان صدوقًا دينًا من أهل السنة.\n(٥) [٣٥٤١] الحكم على الإسناد:\nشيخ المصنف، كذَّبه الحاكم، والكرجي لم أجده.\nالتخريج:\nذكره الواحدي في \"الوسيط\" ٤/ ٥٢٠، من طريق المصنف، وكذا السمعاني في \"تفسير القرآن\" ٦/ ٢٥٢.\n(٦) في (ج): محمود.\n(٧) لم أجده.","vol":"29","page":545},{"text":"إن يكن نالك الزمانُ ببلوى ... عظُمت شدة عليك وجلّت\nوتلتها قوارع ناكبات (١) سُئمت ... دونها الحياة ومُلّت\nفاصطبر وانتظر بلوغ مداها ... فالرزايا إذا توالت تولت\nوإذا أوهنت قواك وحلت (٢) ... كُشفت عنك جملة فتجلت (٣)\nوقال الآخر:\nإذا الحادثات بلغن المدى ... وكادت تذوب لهن المُهج\nوحلّ البلاءُ وقلّ الرجاءُ ... فعند التناهي يكون الفرج (٤)\n[٣٥٤٢] وأنشدني أبو القاسم الحسن بن محمَّد السدوسي (٥)، قال: أنشدني أبو الحسن عيسى بن زيد (٦) العقيلي\n_________\n(١) في (ج): باكيات.\n(٢) في (ب): وجلت.\n(٣) انظر: \"المستطرف في كل فن مستظرف\" للأبشيهي ٢/ ٦٠.\n(٤) ذكره السيوطي في \"الأرَج في الفرج\" (ص ١٠١) (٦٦)، ولم يذكر قائله.\n(٥) الحبيبي، قيل ت كذَّبه الحاكم.\n(٦) في (ج): يزيد وهو خطأ. وهو أبو الحسن الهاشمي، كذاب.","vol":"29","page":546},{"text":"النسَّابة قال: أنشدني سليمان بن أحمد الرّقي (١):\nتوقّع إذا ما عرتك الخطوبُ ... سرورًا يشردها عنك قسرًا\nترى الله يخلف ميعاده؟ وقد ... قال إن مع العسر يسرا (٢)\n\n<span data-type=\"title\" id=toc-6548>٧ </span>- ﴿فَإِذَا فَرَغْتَ فَانْصَبْ (٧)﴾\nقال ابن عباس: إذا فرغت من صلاتك فانصب إلى ربك في الدعاء، وسله حاجتك، وارغب إليه.\nابن أبي نجيح عن مجاهد: إذا قمت إلى الصَّلاة فانصب في حاجتك إلى ربك.\nالضَّحَّاك: إذا فرغت من الصَّلاة المكتوبة فانصب إلى ربك في الدعاء وأنت جالس قبل أن تسلَّم.\nقادة: أَمَرهُ إذا فرغ من صلاته أن يبالغ في دعائه (٣). الحسن:\n_________\n(١) لم أجده.\n(٢) [٣٥٤٢] الحكم على الإسناد:\nشيخ المصنف وشيخ شيخه، كذابان.\nالتخريج:\nذكره الواحدي في تفسيره \"الوسيط\" ٤/ ٥٢٠ من طريق المصنف. وكذا السمعاني في \"تفسير\" ٦/ ٢٥٢.\nوذكره الخازن في \"تفسيره\" ٤/ ٤٤٣.\n(٣) هذا القول وما تقدم قبله هو القول الأوَّل في معنى هذِه الآية.","vol":"29","page":547},{"text":"إذا فرغت من جهاد (١) عدوك، فانصب في عبادة (٢) ربك.\nزيد بن أسلم: إذا فرغت من جهاد العرب وانقطع جهادهم فانصب العبادة لله، وإليه فارغب (٣).\nمنصور، عن مجاهد: إذا فرغت من أمر الدُّنيا فانصب في عبادة ربك وصلّ (٤) (٥).\n_________\n(١) في (ب): جهادك.\n(٢) في (ب): عبادتك.\n(٣) قول زيد بن أسلم، وقول الحسن قبله هو القول الثَّاني في معنى هذِه الآية، وقال ابن عطية في \"المحرر الوجيز\" ٥/ ٤٩٧: ويعترض هذا التأويل بأن الجهاد فرض بالمدينة.\n(٤) هذا القول الثالث في معنى هذِه الآية. والقول الرابع ذكره ابن أبي حاتم في \"تفسير القرآن العظيم\" عن ابن مسعود قال: أيما رجل أحدث في آخر صلاته، فقد تمت صلاته، وذلك قوله: ﴿فَإِذَا فَرَغْتَ فَانْصَبْ (٧)﴾ قال: فراغك من الركوع والسجود، ﴿وَإِلَى رَبِّكَ فَارْغَبْ (٨)﴾ قال: في المسألة وأنت جالس.\nوالقول الخامس: ذكره ابن أبي حاتم وابن المنذر عن ابن مسعود قال: إذا فرغت من الفرائض، فانصب في قيام الليل.\nانظر: \"الدر المنثور\" للسيوطي ٦/ ٦١٧.\nقال الطبري \"جامع البيان\" ٣٠/ ٢٣٧: وأولى الأقوال في ذلك بالصواب: قول كان قال: إن الله تعالى ذِكْرُهُ أمر نبيه أن يجعل فراغه من كل ما كان مشتغلًا من أمر دنياه وآخرته، مما أدى له الشغل به، وأمره بالشغل به إلى النصب في عبادته، والاشتغال فيما قرّبه إليه، ومسألته حاجاته، ولم يخصص بذلك حالًا من أحوال فراغه دون حال، فسواء كل أحوال فراغه من صلاة كان فراغه، أو جهاد، أو أمر دنيا. كان به مشتغلًا، لعموم الشرط في ذلك، من غير خصوص حال فراغ دون حال أخرى.\n(٥) انظر هذِه الأقوال في: \"الزهد\" لوكيع ٢/ ٦٥٤، \"جامع البيان\" للطبري ٣٠/ ٢٣٦ =","vol":"29","page":548},{"text":"[٣٥٤٣] أخبرنا محمَّد بن عبدوس (١)، حدّثنا محمَّد بن يعقوب (٢)، حدّثنا محمَّد بن الجهم (٣)، حدثني الفراء (٤)، حدثني قيس بن الرَّبيع (٥)، عن أبي حصين (٦) قال: مرَّ شريح (٧) برجلين يصطرعان، فقال: ليس بهذا أمر الفارغ، إنَّما قال الله -﷿-؛: ﴿فَإِذَا فَرَغْتَ فَانْصَبْ (٧)﴾.\n\n<span data-type=\"title\" id=toc-6549>٨ </span>- ﴿وَإِلَى رَبِّكَ فَارْغَبْ (٨)﴾\nقال الفراء: فكأنه في قول شريح إذا فرغ الفارغ من الصَّلاة أو غيرها (٨).\n_________\n= - ٢٣٧، \"الوسيط\" للواحدي ٤/ ٥٢٠ - ٥٢١، \"معالم التنزيل\" للبغوي ٨/ ٤٦٦، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٧، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٠٨ - ١٠٩، \"الدر المنثور\" للسيوطي ٦/ ٦١٧.\n(١) محمَّد بن أحمد بن عبدوس، أبو بكر النّحوي، لم يذكر بجرح أو تعديل.\n(٢) أبو العباس الأصم، ثقةٌ.\n(٣) أبو عبد الله السمّري، ثقة صدوق.\n(٤) يَحْيَى بن زياد الفراء، صدوق.\n(٥) الأسدي، أبو محمَّد، الكوفيِّ، صدوقٌ، تغير لما كبر أدخل عليه ابنه ما ليس من حديثه، فحدث به.\n(٦) عثمان بن عاصم بن حَصين الأسدي، الكوفيِّ، ثقةٌ، ثبتٌ، سني، وربما دلَّس.\n(٧) ابن الحارث بن قيس، الكوفيِّ، النَّخعيُّ، القاضي، أبو أميَّة، مخضرمٌ، ثقةٌ.\n(٨) [٣٥٤٣] الحكم على الإسناد:\nشيخ المصنف، لم أر فيه جرحًا ولا تعديلًا، والأثر صحيح كما في التخريج.\nالتخريج:\nأخرجه الفراء في \"معاني القرآن\" ٣/ ٢٧٦، ومن طريقه أخرجه المصنف، وفيه =","vol":"29","page":549},{"text":"﴿فَانْصَبْ﴾ من النصب وهو التعب، والدؤوب في العمل (١).\nوقيل: أمره بالقعود للتشّهد إذا فرغ من الصَّلاة، والانتصاب للدعاء (٢).\nحبان (٣) عن الكلبي: إذا فرغت من تبليغ الرسالة فانصب؛ أي استغفر لذنبك وللمؤمنين (٤).\nجنيد: فإذا فرغت من أمر الخلق فاجتهد في عبادة الحق (٥).\n_________\n= قيس بن الرَّبيع: صدوق، ورواه الإمام أحمد في \"الزهد\" (ص ٢١٣) حدّثنا عبد الله، حدّثنا ابن نمير، حدّثنا حفص بن غياث عن الأعمش: أن شريحًا مر بقوم يلعبون، فقال: وهذا إسناد صحيح رجاله كلهم ثقات.\nقال ابن العربي في \"أحكام القرآن\" ٤/ ١٩٥٠ بعد ذكره لقول شريح: وفيه نظر، فإن الحبش كانوا يلعبون بالدرق والحراب في المسجد، يوم العيد، والنبي - ﷺ - ينظر- رواه مسلم في كتاب: صلاة العيدين، باب: الرخصة في اللعب الذي لا معصية فيه في أيَّام العيد (٨٩٢)، ودخل أبو بكر بيت رسول الله - ﷺ - على عائشة وعندها جاريتان من جواري الأنصار تغنيان، فقال أبو بكر: أمزمارة الشَّيطان في بيت رسول الله - ﷺ - فقال: \"دعهما يا أبا بكر فإنَّه يوم عيد\" رواه مسلم كذلك في المرجع السابق، ولا يلزم الدؤوب على العمل، بل هو مكروه للخلق.\n(١) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (٨٠٧)، \"لسان العرب\" لابن منظور ١/ ٧٥٨.\n(٢) بنحوه في \"النكت والعيون\" للماوردي ٦/ ٢٩٩ منسوبًا إلى ابن مسعود.\n(٣) في (ب)، (ج): حيان بالمثناة وهو حبان بن علي العنزي، تقدَّم.\n(٤) انظر: \"النكت والعيون\" للماوردي ٦/ ٢٩٨ بلفظ: \"فإذا فرغت من صلاتك فانصب في دعائك\" قاله الكلبي، وانظر التأويل الخامس الذي ذكره الماوردي.\n(٥) انظر: \"حقائق التفسير\" للسلمي ٣٧٠/ أمنسوبًا للقاسم، ولعلّه أبا القاسم كنية الجنيد.","vol":"29","page":550},{"text":"أبو العباس بن عطاء: فإذا فرغت من تبليغ الوحي فانصب في طلب الشفاعة، وإلى ربك فارغب (١) في جميع أحوالك لا إلى سواه (٢).\n(وقيل إذا فرغت من أشغال الدُّنيا، ففرغ قلبك لهموم العقبى.\nجعفر (٣): اذكر ربك على فراغ منك عن كل ما دونه) (٤) (٥).\nوقيل: إذا فرغت من العبادة فانصب إلى الإعراض عنها مخافة ردها عليك، وإلى ربك فارغب من (٦) الاستغفار لعملك كالخجل المستحي (٧).\n[٣٥٤٤] أخبرنا الشَّيخ أبو الفضل محمَّد بن جعفر الخزاعي المقرئ (٨)، حدّثنا أبو محمَّد عبد الله بن محمَّد المزكي (٩)، حدّثنا الوليد بن أبان (١٠)،\n_________\n(١) ما بني القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٢) انظر: \"حقائق التفسير\" للسلمي ٣٧٠/ أ.\n(٣) جعفر الصادق، تقدم.\n(٤) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٥) انظر: \"حقائق التفسير\" للسلمي ٣٧٠/ أ.\n(٦) في (ب)، (ج): في.\n(٧) لم أقف عليه.\n(٨) محمَّد بن جعفر بن عبد الكريم بن بديل، ضعفوه.\n(٩) في الأصل: (المزني) هكذا، ولعلها تصحيف من (المزكي)، وهو الموافق لما في (ب)، (ج)، وهو أبو الشَّيخ الأصبهاني، الإمام الحافظ.\n(١٠) في الأصل و(ج): بيان، وفي (ب): سنان، وما أثبته هو الصواب، وهو الوليد =","vol":"29","page":551},{"text":"ويحيى بن محمَّد بن صاعد (١)، ومحمد بن أحمد الشطوي (٢) قالوا: حدثنا ابن أبي بزة (٣)، حدّثنا عكرمة بن سليمان (٤) قال: قرأت على إسماعيل بن عبد الله (٥) فلما بلغتُ إلى قوله: ﴿وَالضُّحَى (١)﴾\n_________\n= ابن أبان بن بونة، أبو العباس الأصبهاني، صاحب \"المسند الكبير\"، و\"التفسير\"، روى عنه أبو الشَّيخ كثيرًا، وقال عنه: كان حافظًا دينًا، أحد العلماء بالحديث، مات سنة (٣١٠ هـ). انظر: \"سير أعلام النبلاء\" ١٤/ ٢٨٨، \"طبقات المحدثين بأصبهان\" ٤/ ٣٥١، \"طبقات المفسرين\" للداودي ٢/ ٣٦١.\n(١) ابن كاتب، أبو محمَّد البغدادي، ثقة ثبت.\n(٢) محمَّد بن أحمد بن هلال الشطوي، أبو بكر سمع من سفيان بن وكيع بن الجراح، وأحمد بن منيع وغيرهما، وروى عنه عبد العزيز الخرقي وغيره، وربما سماه بعضهم: أحمد بن محمَّد، قال الدارقطني؛ والسمعاني: ثقة، مات سنة (٣١٠ هـ). انظر: \"تاريخ بغداد\" ١/ ٣٧١، \"الأنساب\" للسمعاني ٣/ ٤٢٨.\n(٣) في الأصل: أبزه، وما أثبته من (ب)، (ج)، وهو أحمد بن محمَّد بن عبد الله البزي، إمام في القراءات، ضعيف الحديث.\n(٤) عكرمة بن سليمان بن كثير بن عامر، أبو القاسم المكيِّ المقرئ، قرأ القرآن على شبل بن عباد، وإسماعيل القسط، وقرأ عليه أحمد بن محمَّد البزي وغيره، وقد تفرد عنه البزي بحديث التَّكبير من ﴿وَالضُّحَى (١)﴾، قال الذهبي: شيخ مستور، ما علمت أحدًا تكلم فيه. انظر: \"الجرح والتعديل\" ٧/ ١١، \"معرفة القراء الكبار\" ١/ ١٤٦، \"غاية النهاية\" ١/ ٥١٥.\n(٥) إسماعيل بن عبد الله بن قسطنطين، أبو إسحاق المخزومي مولاهم، المكيِّ، المقرئ، المعروف بالقسط، قارئ أهل مكّة في زمانه، وآخر أصحاب ابن كثير وفاة، عرض عليه وعلى صاحبيه: شبل ومعروف بين مشكان، وقرأ عليه عكرمة بن سليمان وغيره، قال ابن الجزري: ثقة ضابط مات سنة (١٩٠ هـ). انظر: \"الجرح والتعديل\" ٢/ ١٨٠، \"غاية النهاية\" ١/ ١٦٥، \"معرفة القراء الكبار\" ١/ ١٤١، \"شذرات الذَّهب\" ١/ ٣٢٦.","vol":"29","page":552},{"text":"قال: كبَّر حتَّى تختم مع (كل خاتمة) (١) سورة، فإني قرأتُ على شبل ابن عباد (٢)، وعلى عبد الله بن كثير (٣) فأمراني بذلك، قال: وأخبرني عبد الله بن كثير أنَّه قرأ على مجاهد (٤) فأمره بذلك، وأخبره مجاهد أنَّه قرأ على ابن عباس فأمره بذلك، وأخبره ابن عباس أنَّه قرأ على أُبيّ بن كعب فأمره بذلك، وأخبره أُبيّ أنَّه قرأ على النَّبيّ - ﷺ - فأمره بذلك (٥).\n* * *\n_________\n(١) في (ب)، (ج): (خاتمة كل).\n(٢) المكيِّ، صاحب ابن كثير، ثقة رمي بالقدر.\n(٣) أبو معبد المكيِّ، صدوق، أحد الأئمة.\n(٤) ابن جبر، ثقة، إمام في التفسير وفي العلم.\n(٥) [٣٥٤٤] الحكم على الإسناد:\nضعيفٌ، فيه شيخ المصنف، وأحمد بن محمَّد البزي، ضعيفان، وعكرمة بن سليمان، مستور.\nالتخريج:\nرواه الفاكهي في \"أخبار مكّة\" ٣/ ٣٥.\nورواه الحاكم في \"المستدرك\" ٣/ ٣٤٤، وقال: هذا حديثٌ صحيحٌ الإسناد ولم يخرجاه، وتعقَّبه الذهبي بقوله: البزي: قد تُكلِّم فيه.\nورواه البيهقي في \"شعب الإيمان\" ٢/ ٣٧١ (٢٠٧٩) من طريق الحاكم، وبرقم (٢٠٨٠ - ٢٠٨١).\nورواه البغوي في \"معالم التنزيل\" ٨/ ٤٥٩ - ٤٦٠.\nورواه الذهبي في \"معرفة القُرَّاء الكبار\" ١/ ١٧٧.\nكلهم من طريق البزي، حدَّثنا عكرمة بن سليمان به، والبزي: ضعيف، وعكرمة ابن سليمان: مستور. =","vol":"29","page":553},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وقد جاء موقوفًا على أُبي بن كعب: رواه البيهقي في \"شعب الإيمان\" ٢/ ٣٧٠ (٢٠٧٧).\nقال ابن كثير: فهذِه سنة تفرَّد بها أبو الحسن أحمد بن محمَّد بن عبد الله البزي \"تفسيره\" ١٤/ ٣٨٠.\nقلتُ: لم ينفرد بها البزي، إذا جاء ذلك من طريق محمَّد بن عبد الله بن عبد الحكم قال: أخبرنا الشَّافعي محمَّد بن إدريس قال: حدّثنا إسماعيل بن قسطنطين به.\nرواه الخطيب البغدادي في \"تاريخ بغداد\" ٢/ ٥٦، ومن طريقه أخرجه المزي في \"تهذيب الكمال\" ٢٤/ ٣٦٦، فمدار الحديث على إسماعيل بن عبد الله بن قسطنطين، وقد قال فيه ابن الجزري: ثقة جبل.\nوالحديث ضعيف، قال عنه أبو حاتم: حديث منكر، وقال الذهبي: البزي صحح له الحاكم حديث التَّكبير، وهو حديثٌ منكر. \"سير أعلام النبلاء\" ١٢/ ٥١.\nوقال د. بكر بن عبد الله أبو زيد: لا يصح التَّكبير عن النَّبيِّ - ﷺ - ولا عن صحابته - ﵃ - وعامة ما يروى مما لا تقوم به الحجة، وتكلم شيخ الإسلام ﵀ كلامًا شديدًا في السكبير المذكور، وأنَّه لم يرد إلَّا في رواية البزي عن ابن كثير \"مرويات دعاء ختم القرآن\" (ص ٦٥). وانظر كلام شيخ الإسلام في التَّكبير في مجموع الفتاوى ١٣/ ٤١٧.\nاختلف المكيون في ابتداء التَّكبير هل هو من أول سورة ﴿أَلَمْ نَشْرَحْ﴾ أو من أول سورة ﴿وَالضُّحَى (١)﴾ أو آخرها، كما فصَّل ذلك ابن الجزري والمصنف بإيراده الحديث في تفسير سورة ﴿أَلَمْ نَشْرَحْ﴾ دليل على اختياره لهذا القول والله أعلم. انظر: \"النشر في القراءات العشر\" ٢/ ٤٠٥ باب التَّكبير وما يتعلق به، \"شرح طيبة النشر\" (ص ٣٣٢).","vol":"29","page":554},{"text":"الكشف والبيان عن تفسير القرآن\n\nتأليف\nأبي إسحاق أحمد بن إبراهيم الثعلبي المتوفى سنة ٤٢٧ هـ\n\nأشرف على إخراجه\nد/ صلاح باعثمان - د/ حسن الغزالي - أ. د/ زيد مهارش - أ. د/ أمين باشه\n\n[المجلد الثلاثون]\n[سورة التين إلى الناس]\n\nتحقيق\nد/ أحمد بن محمد البريدي","vol":"30","page":1},{"text":"السيرة الذاتية للمحقق\nد/ أحمد بن محمد بن إبراهيم البريدي\nأستاذ مشارك بجامعة القصيم - كلية العلوم والآداب - قسم الدراسات الإسلامية.\nحصل على درجة الدكتوراه في تخصص التفسير وعلوم القرآن من جامعة الإمام محمَّد بن سعود الإسلامية- كلية أصول الدين، وعنوان رسالة الدكتوراه (جهود الشَّيخ ابن عثيمين في التفسير وعلوم القرآن).\n\nعضوية الهيئات العلمية منها:\nعضو الجمعية العلمية السعودية للقرآن الكريم وعلومه.\nعضو شرف الهيئة المغربية للإعجاز العلمي في القرآن والسنة في المغرب.\n\nبعض من المناصب الإدارية التي شغلها:\nعضو مجلس إدارة مركز تفسير للدراسات القرآنية.\nعضو مجلس إدارة مؤسسة تحبير، وهي مؤسسة تعني بالإنتاج الإعلامي للتفسير وعلوم القرآن ومقرها الرياض.\nمستشارًا في شبكة التفسير والدراسات القرآنية وعنوانها على الشبكة: www.tafsir.org\n&lt; رمز&gt;له مؤلفات منشورة أهمها:\n١ - جهود الشَّيخ ابن عثيمين وآراؤه في التفسير وعلوم القرآن.\n٢ - تفسير القرآن بالقرآن \"دراسة تأصيلية\".\n٣ - تفسير القرآن بالقرآن \"دراسة تأصيلية\"، مجلة معهد الشاطبي للدراسات القرآنية، السعودية، ١٤٢٧ هـ، العدد الثَّاني.\n٤ - أشد آية على العلماء -تفسير وفوائد- مجلة الجمعية السعودية للقرآن وعلومه، السعودية. العدد الرابع.\n* * *","vol":"30","page":2},{"text":"الْكَشْفُ وَالْبَيَانُ عَن تَفْسِيرِ الْقُرْآنِ\n[٣٠]","vol":"30","page":3},{"text":"جَمِيع الْحُقُوق مَحْفُوظَة\nرَقم الْإِيدَاع بدَارِ الْكتب ١٥٢٥٩/ ٢٠١٣\n\nالطَّبعَةُ الأولى\n١٤٣٦ هـ - ٢٠١٥ م\n\nدَار التَّفْسِير\nجدة - المملكة الْعَرَبيَّة السَعوديَّة\nشَارِع مَحْمُود نصيف - حَيّ الأندلس\nص. ب: ١٢٢٤٩٧ - جدة: ٢١٣٣٢\nتلفاكس: ٦٦٨٨٨٢٣ - ٠١٢","vol":"30","page":4},{"text":"<span data-type=\"title\" id=toc-6550>٩٥ - سُورَة التين</span>","vol":"30","page":5},{"text":"سورة ﴿وَالتِّينِ﴾ مكية (١)\nوهي مائة وخمسون حرفًا، وأربع وثلاثون كلمة، وثمان آيات (٢).\n[٣٥٤٥] أخبرنا أبو الحسين الخبازي المقرئ (٣) غير مرَّة، حدّثنا (أبو بكر) (٤) أحمد بن إبراهيم الجرجاني (٥)، وأبو الشَّيخ عبد الله بن محمَّد الأصبهاني (٦) قالا: حدّثنا أبو إسحاق إبراهيم بن شَريك (٧)، حدّثنا أحمد بن يونس اليربوعي (٨)، حدّثنا سلاَّم بن سُليم (٩)،\n_________\n(١) أخرج ابن الضريس في \"فضائل القرآن\" (ص ٣٢)، والنحَّاس فى \"الناسخ والمنسوخ\" ٣/ ١٣٢، والبيهقيّ في \"دلائل النبوة\" ٧/ ١٤٣، عن ابن عباس قال: أنزلت سورة: ﴿وَالتِّينِ﴾ بمكة. وابن مردويه كما في \"الدر المنثور\" للسيوطي ٦/ ٦١٨.\nوحكى ابن الجوزي في \"زاد المسير\" ٩/ ١٦٨ فيها قولين: الأوَّل: مكية في قول الجمهور، والثاني: مدنية حكاه الماوردي، عن ابن عباس وقتادة ..\n(٢) انظر \"البيان في عد آي القرآن\" للداني (ص ٢٧٩)، \"لباب التأويل\" للخازن ٤/ ٤٤٥.\n(٣) ساقطة من الأصل، والمثبت من (ب)، (ج)، وهو: إمام ثقة.\n(٤) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٥) هو: الإسماعيلي، الشَّافعي، صاحب الصَّحيح، الإمام الحافظ الحجة.\n(٦) الإمام الحافظ الصادق، محدث أصبهان.\n(٧) الإمام المحدث الثقة.\n(٨) ساقطة من الأصل، والمثبت من (ب)، (ج)، وهو: ثقة حافظ.\n(٩) المدائني الطَّويل. متروك.","vol":"30","page":7},{"text":"حدّثنا هارون بن كثير (١)، عن زيد بن أسلم (٢)، عن أبيه (٣)، عن أبي أُمامةَ الباهلي (٤)، عن أُبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة والتين أعطاه الله خصلتين: العافية واليقين في دار الدُّنيا (٥)، فإذا خوف أعطاه الله (من الأجر) (٦) بعدد من قرأ هذِه السورة صيام يوم\" (٧).\n* * *\n_________\n(١) مجهول.\n(٢) قال ابن حجر: هو تحريف، والصَّواب: زيد بن سالم. جهله أبو حاتم.\n(٣) قال الذهبي: زيد عن أبيه: نكرة.\n(٤) ساقطة من الأصل، والمثبت من (ب)، (ج)، وهو: صحابي مشهور.\n(٥) في (ب): ما دام في دار الدُّنيا، وفي (ج): ما دام في الدُّنيا.\n(٦) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٧) [٣٥٤٥] الحكم على الإسناد:\nموضوع.\nالتخريج:\nسبق بسط الكلام عليه.","vol":"30","page":8},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6551>١ </span>- ﴿وَالتِّينِ وَالزَّيْتُونِ (١)﴾\nقال ابن عباس، والحسن، ومجاهد، وعكرمة، وإبراهيم، وعطاء بن أبي رباح، وجابر بن زيد (١)، ومقاتل، والكلبي: هو تينكم هذا الذي تأكلون، وزيتونكم هذا الذي تعصرون منه الزيت (٢).\n[٣٥٤٦] أخبرني الحسين بن محمَّد بن الحسين الدينوري (٣)، حدّثنا أحمد بن محمَّد بن إسحاق السني (٤) قال: وجدت في كتاب أبي (٥): حدّثنا القاسم بن أبي الحسن الزبيري (٦)، حدّثنا سهل بن إبراهيم الواسطيِّ (٧)، عن عيسى بن يونس (٨)، عن\n_________\n(١) في (ج): وجابر وابن زيد وهو تصحيف.\n(٢) قول ابن عباس في معنى: ﴿وَالتِّينِ وَالزَّيْتُونِ (١)﴾ نصه: الفاكهة التي يأكلها النَّاس.\nانظر \"المستدرك\" للحاكم ٢/ ٥٧٦، وقال: حديثٌ صحيحٌ على شرط الشيخين، ولم يخرجاه، ووافقه الذهبي، وأمَّا قول الحسن، ومجاهد، وعكرمة، وإبراهيم النَّخعيُّ، والكلبي، فقد رواها الطبري في \"جامع البيان\" ٣٠/ ٢٣٨ - ٢٣٩.\nأما بقية الأقوال فانظرها في \"معالم التنزيل\" للبغوي ٨/ ٤٧١، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٩، \"زاد المسير\" لابن الجوزي ٩/ ١٦٨، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١١٠.\nوهذا هو القول الأوَّل في معنى هذِه الآية، وهو الذي عليه أكثر المفسرين.\n(٣) هو: ابن فنجويه. ثقة صدوق كثير رواية المناكير.\n(٤) ثقة حافظ.\n(٥) لم أجده.\n(٦) لم أجده.\n(٧) لم أجده.\n(٨) ابن أبي إسحاق السبيعي، ثقة مأمون.","vol":"30","page":9},{"text":"الأوزاعي (١)، عن يَحْيَى (٢) بن أبي كثير (٣)، قال: حدثني الثقة (٤)، عن أبي ذر (٥) - ﵁ - قال: أُهْدِيَ للنبي - ﷺ - طبق من تين، فأكل (٦) منه، وقال لأصحابه: \"كلوا، فلو قلت أن فاكهة نزلت من الجنَّة قلت: هذِه لأنَّه فاكهة الجنَّة بلا عجم (٧)، فكلوا منها فإنَّها تقطع البواسير (٨)، وتنفع من النقرس (٩) \" (١٠).\n_________\n(١) ثقة جليل فقيه.\n(٢) ساقطة من (ب)، (ج).\n(٣) الطَّائي مولاهم، ثقة ثبت لكنَّه يدلس ويرسل.\n(٤) الثقة: صرَّح أبو نعيم به في كتاب \"الطب\" وهو: أبو سلمة بن عبد الرحمن بن عوف الزُّهريّ، وهو: ثقة مكثر.\n(٥) أبو ذر الغفاري الصحابي المشهور، اسمه: جندب بن جنادة على الأصح.\n(٦) في الأصل: فأكلوا، وما أثبته من (ب)، (ج) وهو الموافق للسياق.\n(٧) العَجَم بالتحريك: النوى.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٨٧.\n(٨) البواسير مفردها باسور، كالناسور أعجمي، وهو داء معروف، قال الجوهري: هي علةٌ تَحدُثُ في المقعدة، وفي داخل الأنف أيضًا. نسأل الله العافية منها ومن كل داء.\nانظر: \"الصحاح\" للجوهري ٢/ ٥٨٩، \"لسان العرب\" لابن منظور ٤/ ٥٩.\n(٩) النقرس داء معروف، يأخذ في الرجل، وفي \"التهذيب\": يأخذ في المفاصل.\n\"لسان العرب\" ٦/ ٢٤٠ (نقرس).\n(١٠) [٣٥٤٦] الحكم على الإسناد:\nضعيف، في إسناده من لم أجده.\nالتخريج:\nرواه أبو نعيم الحافظ في كتاب \"الطب\" له: حدثنا أبو زرعة محمد بن عبد الوهاب ابن أبي عصمة العُكبري، حدّثنا عبد الله بن الحسن بن نصر الواسطيِّ، حدّثنا =","vol":"30","page":10},{"text":"[٣٥٤٧] وأخبرني ابن فنجويه (١)، حدثنا (عبيد الله بن محمد) (٢) ابن شنبة (٣)، حدثنا يوسف بن أحمد أبو يعقوب (٤)، حدثنا (العباس ابن) (٥) أحمد بن علي (٦)، حدثنا معلّل بن نفيل الحرَّاني (٧)، حدثنا محمد بن محصن (٨)، عن إبراهيم بن (٩) أبي عبلة (١٠)، عن عبد الله\n_________\n= إسحاق بن وهيب الواسطي، حدثنا أحمد بن نصر الخراساني، حدثنا عبد الله بن محمد الكوفي، حدثنا عيسى بن يونس به، إلَّا أنه صرَّح بالواسطة، بين يحيى بن أبي كثير، وأبي ذر، وهو: أبو سلمة بن عبد الرحمن بن عوف الزهري.\nثم رواه بهذا الإسناد، عن أبي سلمة، عن أبي هريرة مرفوعًا نحوه سواء.\nورواه ابن الجوزي في كتابه \"المنافع في الطب\" من طريق أبي بكر محمد بن إسحاق السُّني، حدثنا القاسم الزبيري به. انظر تخريج الأحاديث والآثار الواقعة في تفسير \"الكشَّاف\" للزيلعي ٤/ ٢٤١.\nوقال المناوي: رواه الثعلبي وأبو نعيم في \"الطب\" من حديث أبي ذر بإسناد مجهول. \"الفتح السماوي بتخريج أحاديث تفسير القاضي البيضاوي\" ٣/ ١١٠٨.\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) ما بين القوسين زيادة من (ب)، (ج).\n(٣) لم يذكر بجرحٍ أو تعديل.\n(٤) يعرف بابن كركا الخياط: لم يذكر بجرحٍ أو تعديل.\n(٥) في (ب)، (ج): أبو العباس.\n(٦) لم أجده.\n(٧) في الأصل: الحداني، وما أثبته من (ب)، (ج). وهو: معلل بن نفيل الحرَّاني، أبو أحمد النهدي، ت سنة تسع وثلاثين ومائتين، ذكره ابن حبان في \"الثقات\" ٩/ ٢٠١.\n(٨) العكاش: متروك كان يضع الحديث على الثقات.\n(٩) في (ج): (عن) وهو خطأ.\n(١٠) العقيلي ثقة.","vol":"30","page":11},{"text":"ابن الديلمي (١)، عن عبد الرحمن بن غنم (٢) قال: سافرت مع معاذ بن جبل - ﵁ - فيمر بشجرة الزيتون، فيأخذ منها القضيب فيستاك به، ويقول: سمعت رسول الله - ﷺ - يقول: \"نِعْمَ السواك الزيتون من الشجرة المباركة، يُطيبُ الفم، وبذهب بالحفر (٣) \"، سمعت رسول الله - ﷺ - يقول: \"هي سواكي وسواك الأنبياء قبلي\" (٤).\nوقال كعب الأحبار، وقتادة وابن زيد وعبد الرحمن بن غنم: التين: مسجد دمشق، والزيتون: بيت المقدس.\nالضَّحَّاك: هما مسجدان بالشام.\n_________\n(١) ثقة.\n(٢) مختلف في صحبته، وذكره العجلي في كبار ثقات التّابعين.\n(٣) هو سلاق في أصول الأسنان، وقيل: هي صفرة تعلو الأسنان، وهو بالفتح والجزم لغتان كما قال الأزهري.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٢٠٤ (حفر).\n(٤) [٣٥٤٧] الحكم على الإسناد:\nموضوع، علته محمَّد بن محصن: متروك وكان يضع الحديث على الثقات، وفيه من لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الطّبرانيّ في \"المعجم الأوسط\" ١/ ٢١٠ (٦٧٨)، من طريق معلل، به.\nوذكره الهيثمي في \"مجمع الزوائد\" ٢/ ١٠٠ وقال: رواه الطّبرانيّ في \"الأوسط\" وفيه معلل بن محمَّد: ولم أجد من ذكره. قلت: الذي في الطّبرانيّ: معلل بن نفيل.\nانظر: \"كشف الخفاء\" ٢/ ٤٢٣.","vol":"30","page":12},{"text":"محمَّد بن كعب: التين مسجد أصحاب الكهف (١)، والزيتون: مسجد إيليا (٢)، ومجازه على هذا التأويل: منابت التين والزيتون.\nأبو مكين عن عكرمة: جبلان.\nعطية عن ابن عباس: التين: مسجد نوح الذي بني على الجوديّ، والزيتون: بيت المقدس.\nنهشل عن الضَّحَّاك: التين: المسجد الحرام، والزيتون: المسجد الأقصى (٣).\n[٣٥٤٨] وسمعت محمَّد بن عبدوس (٤) يقول: سمعت محمَّد بن يعقوب (٥) يقول: سمعت محمَّد بن الجهم (٦) يقول: سمعت الفراء (٧) يقول: سمعت رجلًا من أهل الشام (٨)، وكان صاحب\n_________\n(١) المشار إليه بقوله تعالى: ﴿قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا﴾ [الكهف: ٢١].\n(٢) في الأصل: أليا، والمثبت من (ب)، (ج): وإيليا: هي بيت المقدس.\n(٣) انظر هذِه الأقوال في: \"جامع البيان\" للطبري ٣٠/ ٢٣٩، \"الوسيط\" للواحدي ٤/ ٥٢٣، \"معالم التنزيل\" للبغوي ٨/ ٤٧١، \"المحرر الوجيز\" لابن عطية ٥/ ٤٩٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١١١، \"زاد المسير\" لابن الجوزي ٩/ ١٦٩، \"معجم البلدان\" لياقوت ٢/ ٦٩، \"إرشاد العقل السليم\" لأبي السعود ٩/ ١٧٤، وسيأتي الترجيح إن شاء الله تعالى.\n(٤) أبو بكر، لم يذكر بجرح أو تعديل.\n(٥) أبو العباس الأصم، ثقة.\n(٦) تلميذ الفراء وراويته، ثقة صدوق.\n(٧) يَحْيَى بن زياد النّحوي، صدوق.\n(٨) لم يتبين لي من هو.","vol":"30","page":13},{"text":"تفسير، يقول: التين: جبال ما بين حلوان (١) إلى همذان (٢)، والزيتون: جبال الشام (٣) (٤).\n_________\n(١) حلوان: مدينة عامرة ليس بأرض العراق بعد الكوفة والبصرة وواسط وبغداد وسر من رأى أكبر منها، وأكثر ثمارها التين، وهي بقرب الجبل.\nانظر: \"معجم البلدان\" لياقوت ٢/ ٢٩١.\n(٢) همذان: بالتحريك والذال المعجمة، وآخره نون، وهي أكبر مدينة بالجبال في الإقليم الرابع، فتحها المسلمون سنة أربع وعشرين للهجرة.\nانظر: \"معجم البلدان\" لياقوت ٥/ ٤١٠.\n(٣) [٣٥٤٨] الحكم على الإسناد:\nفي إسناده رجل مجهول، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الفراء في \"معاني القرآن\" ٣/ ٢٧٦، ومن طريقه أخرجه المصنف، وانظر تعقب الشوكاني لهذا القول في \"فتح القدير\" ٥/ ٤٦٤.\n(٤) الراجح من الأقوال هو القول الأول، وهو الَّذي عليه أكثر المفسرين. قال ابن جرير الطبري: الصواب من القول في ذلك عندنا قول من قال: التين هو: التين الَّذي يؤكل، والزيتون هو: الزيتون الَّذي يُعصر منه الزيت؛ لأن ذلك هو المعروف عند العرب، ولا يعرف جبل يسمى تينًا، ولا جبل يقال له: زيتونًا، إلَّا أن يقول قائل: أقسم ربنا جلّ ثناؤه بالتين والزيتون، والمراد من الكلام: القسم بمنابت التين، ومنابت الزيتون، فيكون ذلك مذهبًا، وإن لم يكن على صحة ذلك أنَّه كذلك دلالة في ظاهر التنزيل، ولا من قول من لا يجوِّز خلافه؛ لأن دمشق بها منابت التين، وبيت المقدس منابت الزيتون \"جامع البيان\" ٣٠/ ٢٤٠، وهو الَّذي يرجحه القرطبي وقال: لأنه الحقيقة، ولا يعدل عن الحقيقة إلى المجاز إلا بدليل \"تفسير القرطبي\" ٢٠/ ١١١. وسبب تخصيص التين والزيتون بالقسم؛ قيل: لأن التين فاكهة مخلصة لا عجم فيها شبيهة بفواكه الجنّة، وخص الزيتون؛ لكثرة منافعه، والله أعلم. \"معالم التنزيل\" ٨/ ٤٧١.","vol":"30","page":14},{"text":"<span data-type=\"title\" id=toc-6552>٢ </span>- ﴿وَطُورِ سِينِينَ (٢)﴾ يعني: جبل موسى (١)،\nقال عكرمة: السينين: الحسن بلغة الحبشة.\nالحكم والنضر عنه: كل جبل يُنبِت فهو طور سينين، كما ينُبت في السهل كذلك يَنبتُ في الجبل (٢).\nمجاهد: الطور الجبل، وسينين: المبارك.\nقتادة: المبارك الحسن (٣).\nمقاتل: كل جبل (٤) فيه شجر مثمر فهو سينين وسيناء، وهو بلغة النبط (٥).\nالكلبي يعني: الجبل المشجر (٦).\nشهر بن حوشب: التين الكوفة، والزيتون: الشام (٧)، وطور\n_________\n(١) قال الطبري \"جامع البيان\" ٣٠/ ٢٤٠ قال تعالى: ﴿وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا (٥٢)﴾ [مريم: ٥٢]. وهذا هو القول الأول في الآية قاله كعب الأحبار وغيره.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٤٠ - ٢٤١، وهذا هو القول الثاني في الآية.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٤١ هذا هو القول الثالث في الآية.\n(٤) في الأصل: شجر، والمثبت من (ب)، (ج) وهو الصواب.\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٩/ ١٧٠ وهو تابع للقول الثاني.\nوالنبط: قوم ينزلون بالبطائح بين العراقين، والجمع أنباط والنسبة إليهم: نبطي.\nانظر: \"الصحاح\" للجوهري ٣/ ١١٦٢، \"لسان العرب\" لابن منظور ٤/ ٤٩٠ (نبط).\n(٦) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٤١ وهو تابع للقول الثاني.\n(٧) ساقطة من (ج).","vol":"30","page":15},{"text":"سينين: جبل فيه ألوان الأشجار (١) (٢).\nقال عبد الله بن عمر - ﵄ -: أربعة أجبال مُقدَّسة بين يدي الله ﷿: طور تينا، وطور زيتا، وطور سيناء (٣)، وطور تيمانا، فأما طور تينا فدمشق، وأما طور زيتا فبيت المقدس، وأما طور سينا، فهو الَّذي كان عليه موسى، وأما طور تيمانا فمكة (٤).\n[٣٥٤٩] أخبرنا أبو سفيان (٥) الحسين بن محمد بن عبد الله\n_________\n(١) انظر: \"مفاتيح الغيب\" للرازي ٣٢/ ١٠.\n(٢) والراجح أن المقصود به والله أعلم هو القول الأول، وأنه الجبل الَّذي كلّم الله عليه موسى، قال الطبري في \"جامع البيان\" ٣٠/ ٢٤١: وأولى الأقوال بالصواب: قول من قال: طور سينين: جبل معروف، لأن الطور هو الجبل ذو النبات، فإضافته إلى سينين تعريف له، ولو كان نعتًا للطور كما قال: من قال معناه: حسن أو مبارك، لكان الطور منونًا، وذلك أن الشيء لا يضاف إلى نعته لغير علة تدعو إلى ذلك.\n(٣) في الأصل: طور سينا وطور زيتا، والمثبت من (ب)، (ج) وهو الموافق للتفصيل الَّذي بعده.\n(٤) لم أجده فيما بين يدي من المراجع منسوبًا إلى ابن عمر، ولكن أخرجه سعيد بن منصور عن أبي حبيب الحارث بن محمد، وأخرجه ابن المنذر عن زيد بن ميسرة. انظر: \"الدر المنثور\" للسيوطي ٦/ ٦١٩. وقد جاء مرفوعًا من حديث أبي هريرة، ولفظه. \"أربعة أجبال من أجبأل الجنّة وأربعة أنهار من أنهار الجنّة، فأما الأجبال فالطور ولبنان وطور سيناء وطور زيتا ... \" الحديث. رواه الطبراني في \"المعجم الأوسط\" ٧/ ٣٤٢ (٧٦٧٣) قال الهيثمي في \"مجمع الزوائد\" ١٠/ ٧١: فيه من لم أعرفهم.\n(٥) في (ب)، (ج): أبو القاسم.","vol":"30","page":16},{"text":"المقرئ (١)، حدثنا البغوي (٢) ببغداد، حدثنا ابن أبي شيبة (٣)، حدثنا يعقوب بن إبراهيم (٤)، حدثنا وكيع (٥)، عن أبيه (٦)، وسفيان (٧)، عن أبي إسحاق (٨)، عن عمرو بن ميمون (٩) قال: سمعت عمر - ﵁ - يقرأ بمكة في المغرب: (والتين والزيتون وطور سيناء) قال: فظننت إنما يقرؤها ليعلم حرمة البلد (١٠).\n_________\n(١) هو: ابن فنجويه: ثقة صدوق كثير الرواية للمناكير.\n(٢) عبد الله بن محمد بن المرزبان أبو القاسم: إمام ثقة، أقل المشايخ خطأ.\n(٣) عبد الله بن محمد أبو بكر: ثقة حافظ صاحب تصانيف.\n(٤) أبو يوسف الدورقي: ثقة وكان من الحفاظ.\n(٥) ابن الجراح الرؤاسي. ثقة حافظٌ عابدٌ.\n(٦) صدوق، يهم.\n(٧) هو: ابن عيينة: ثقة، حافظ، فقيه إمام حجة إلا أنَّه تغير حفظه بأخرة.\n(٨) عمرو بن عبد الله السبيعي: ثقة مكثر عابد، اختلط بأخرة.\n(٩) الأودي، ثقةٌ.\n(١٠) [٣٥٤٩] الحكم على الإسناد:\nضعيف، أبو إسحاق السبيعي: اختلط بآخره، وسماع سفيان بن عيينة منه كان بعد الاختلاط. \"الكواكب النيرات\" (ص ٦٦).\nالتخريج:\nأخرجه عبد بن حميد، وابن الأنباري في \"المصاحف\" \"الدر المنثور\" ٦/ ٦٢٠، وأخرجه ابن جرير الطبري بدون قوله: \"فظننت\" ٣٥/ ٢٤٠ قال: حدثنا ابن حميد قال: ثنا الصباح بن محارب، عن سفيان به. وابن حميد هو: محمد بن حميد الرازي: ضعيف، وبنحوه أخرجه عبد الرزاق في \"المصنف\" ٢/ ١١٩ (٢٧٣٦). وهذِه القراءه ذكرها ابن خالويه في \"إعراب القراءات السبع وعللها\" ٢/ ٥٠٥، وقال: وكان أبو عمرو يحتج بأن سينين وسيناء واحد، وإنما زادوا النون لرؤوس الآي اهـ. وانظر: \"مختصر الشواذ\" (ص ١٧٦). =","vol":"30","page":17},{"text":"<span data-type=\"title\" id=toc-6553>٣ </span>- ﴿وَهَذَا الْبَلَدِ الْأَمِينِ (٣)﴾ الآمن يعني: مكة (١)،\nوأنشد الفراء:\nأَلَم تَعلمي يا أسْمُ (٢) وَيْحَكِ أنني ... حَلَفْتُ يمينًا لا أخونُ أميني (٣)\nيريد: آمني <span data-type=\"title\" id=toc-6554>(٤)</span>.\n\n٤ - ﴿لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ (٤)﴾\nأعدل قامة، وأحسن صورة، وذلك أنَّه خلق كل شيء منكبًا على وجهه إلَّا الإنسان (٥)، وقال أبو بكر بن طاهر: مزينًا بالعقل، مؤدبًا بالأمر، مهذبًا بالتمييز مديد القامة، يتناول مأكوله بيده (٦) (٧).\n_________\n= وقال الزجَّاج: وقرأ بعضهم: (وطور سيناء) وهذا القول والله أعلم أشبه لقوله تعالى: ﴿وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَاءَ تَنْبُتُ بِالدُّهْنِ وَصِبْغٍ لِلْآكِلِينَ (٢٠)﴾ [سورة المؤمنون: ٢٠] \"معاني القرآن وإعرابه\" ٥/ ٣٤٣.\n(١) لم يختلف المفسرون على أنَّه يعني بذلك: مكة.\nانظر: \"جامع البيان\" للطبري ٣٠٢٤٢.\n(٢) في الأصل: أسماء، والمثبت من (ب)، (ج)، \"معاني القرآن\" للفراء، وأسم ترخيم للاسم: أسماء.\n(٣) في (ب)، (ج): أمينًا وهو خطأ.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧٦، وقد ذكره الطبري في \"جامع البيان\" ٣٠/ ٢٤١، وابن منظور في \"لسان العرب\" ١٣/ ٢١، كلهم غير منسوب.\n(٥) انظر: \"جامع البيان\" للطبري ٣٥/ ٢٤٢ - ٢٤٤ مرويًّا عن ابن عباس - ﵄ - وغيره.\n(٦) في (ب)، (ج): بيمينه.\n(٧) انظر: \"حقائق التفسير\" للسلمي ٣٧٠/أ، \"معالم التنزيل\" للبغوي ٨/ ٤٧٢، \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٠، \"الجامع لأحكام القرآن\" ٢٠/ ١١٤.","vol":"30","page":18},{"text":"<span data-type=\"title\" id=toc-6555>٥ </span>- ﴿ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (٥)﴾\nيعني: إلى أرذل العمر حين ينقص عمره، ويضعف بدنه (١)، ويذهب عقله (٢). قال ابن عباس: هم نفر ردوا إلى أرذل العمر على عهد رسول الله - ﷺ -، فأنزل الله عذرهم وأخبر أن لهم أجرهم الَّذي عملوا قبل أن تذهب عقولهم (٣).\n_________\n(١) في الأصل: بصره، والمثبت من (ب)، (ج): وهو أعم، والموافق لما في \"معالم التنزيل\" للبغوي ٨/ ٤٧٢.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٧٢، وهذا القول الأول في الآية، ورجحه الطبري.\n(٣) رواه الطبري في \"جامع البيان\" ٣٠/ ٢٤٤، قال: حدثني محمد بن سعد قال: حدثني أبي قال: حدثني عمي، قال: حدثني أبي، عن أبيه، عن ابن عباس. وذكره السيوطي في \"الدر المنثور\" ٦/ ٦١٩، وزاد نسبته إلى ابن مردويه، وابن أبي حاتم.\nوسنده ضعيف، فيه محمد بن سعد بن محمد بن الحسن بن عطية بن سعد بن جنادة العوفي، كان لينًا في الحديث، وقال الدارقطني: لا بأس به.\nانظر: \"الأنساب\" للسمعاني ٤/ ٢٥٩.\nوأبوه سعد بن محمد، قال عنه أحمد بن حنبل: لم يكن هذا أيضًا ممن يستأهل أن يكتب عنه، ولا كان موضعًا لذاك، وقال عنه أيضًا: جهمي. حكاهما الخطيب في \"تاريخ بغداد\" ٩/ ١٢٦، وابن حجر في \"لسان الميزان\" ٣/ ٢٣، وقوله: حدثني عمي: هو الحسين بن الحسن بن عطية العوفي، ضعَّفه أبو حاتم ويحيى بن معين. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٤٨، \"تاريخ بغداد\" للخطيب ٨/ ٣٠، \"سير أعلام النبلاء\" للذهبي ٩/ ٣٩٦.\nوأبوه الحسن بن عطية، ضعيفٌ كما في \"تقريب التهذيب\" لابن حجر ١/ ٢٠٦.\nوأبوه عطية العوفي، صدوقٌ يخطئ كثيرًا، وكان شيعيًا مدلسًا، وضعفه جمع من الأئمة، وقد تقدَّمت ترجمته.","vol":"30","page":19},{"text":"قال عكرمة: لم يضر هذا الشيخ الهرم كبرُه، إذ ختم الله له بأحسن ما كان يعمل (١).\nقال أهل المعاني: السافلون: الضعفى والهرمى والزمنى، فقوله: ﴿أَسْفَلَ سَافِلِينَ﴾ نكرة تعم الجنس، كما تقول: فلانٌ أَكرمُ قائمٍ، فإذا عرَّفت قلتَ: القائمين (٢).\n[٣٥٥٠] أخبرني ابن فنجويه (٣)، (حدثنا محمد بن عبد الله بن مهران (٤)، حدثنا جعفر بن محمد، الفريابي (٥)، حدثنا قتيبة بن سعيد (٦» (٧)، حدثنا خالد بن الزيّات (٨)، حدثنا داود بن (٩) سليمان (١٠)، عن عبد الله بن عبد الرحمن بن (١١) معمر بن (١٢) حزم\n_________\n= وهذا إسناد ضعيفٌ لا تقوم به حجة، وقد روى الثعلبي من هذا الطريق كثيرًا عن ابن عباس، وكذا الطبري.\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٤٤.\n(٢) انظر \"معاني القرآن\" للفراء ٣/ ٢٧٧.\n(٣) ثقة صدوق كثير رواية المناكير.\n(٤) لم يتبين لي من هو.\n(٥) إمام حافظ ثبت.\n(٦) ثقة ثبت.\n(٧) ما بين القوسين ساقط من (ب)، (ج).\n(٨) خالد بن يزيد الزيات أبو عبد الله. قال أحمد وأبو حاتم: ليس به بأس. \"الجرح والتعديل\" ٢/ ٣٥٧، \"تاريخ بغداد\" ٨/ ٣٠٨.\n(٩) في (ب)، (ج): أبو.\n(١٠) قال عنه ابن حجر: مجهول.\n(١١) في (ج): (عن).\n(١٢) في (ج): (عن).","vol":"30","page":20},{"text":"الأنصاري (١)، عن أنس قال: قال رسول الله - ﷺ -: \"المولود (٢) حتَّى يبلغ الحنث (٣)، ما عمل من حسنة كتبت لوالديه، فإن عمل سيئة لم تكتب عليه، ولا على والديه، فإذا بلغ الحنث، وجرى عليه القلم، أُمر الملكين الذين معه يحفظانه ويُسددانه، فإذا بلغ أربعين سنة في الإسلام آمنه الله ﷿ من البلايا الثلاث، من الجنون، والجذام، والبرص، فإذا بلغ خمسين خفف الله حسابه، فإذا بلغ ستين رزقه الله الإنابة إليه فيما يحب، فإذا بلغ سبعين أحبه أهل السماء، فإذا بلغ ثمانين كتب الله حسناته، وتجاوز عن سيئاته، فإذا بلغ تسعين غفر الله له ما تقدم من ذنبه وما تأخر، وشفعه في أهل بيته، وكان اسمه أسير الله في أرضه فإذا بلغ أرذل العمر، لا يعلم بعد علم شيئًا كتب الله له مثل ما كان يعمل في صحته من الخير، وإن عمل سيئة لم تكتب عليه\" (٤).\n_________\n(١) أبو طوالة، قاضي المدينة، ثقة. مات سنة أربع وثلاثين ومائة \"تهذيب الكمال\" ١٥/ ٢١٧، \"تقريب التهذيب\" (٣٤٣٥).\n(٢) في (ب)، (ج): لا يكتب على المولود.\n(٣) يبلغ الحنث، أي: يبلغ مبلغ الرجال، ويجري عليه القلم، فيكتب عليه الحنث، وهو الإثم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٤٩ (حنث).\n(٤) [٣٥٥٠] الحكم على الإسناد:\nضعيفٌ، فيه داود بن سليمان: مجهول، ومحمد بن عبد الله بن مهران لم أتبينه.\nالتخريج:\nبهذا اللفظ رواه أبو يعلى في \"مسنده\" ٦/ ٣٥١ (٣٦٧٨)، قال: حدثنا منصور بن =","vol":"30","page":21},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= أبي مزاحم، حدثني خالد الزيات به. وقال ابن حجر كما نقل عنه السيوطي في \"اللآليء المصنوعة\" ١/ ١٣٢: وخالد الزيات وشيخه مجهولان اهـ، وقال ابن حجر كما في \"تعجيل المنفعة\" (٣٦ أ) بعد قول الحسيني عن خالد الزيات أنَّه مجهول قال: بل هو معروف، ثم ذكر من روى عنه. فيبقى هنا داود بن سليمان على جهالته.\nوقد حكم عليه ابن الجوزي بالوضع في كتابه \"الموضوعات\" ١/ ٢٨٤، وتعقبه الحافظ ابن حجر في كتابه \"القول المسدد في الذب عن مسند الإمام أحمد\" (ص ٢٩)، وقال: إن له طرقًا عن أنس وغيره يتعذر الحكم مع مجموعها على المتن، بأنه موضوع ثم ذكر طرق أنس وشواهده.\nوقد فصَّل الحافظ ابن حجر طرقه وشواهده في رسالته: \"معرفة الخصال المكفرة للذنوب المقدمة والمؤخرة\" (ص ٢٦٤)، من مجموعة الرسائل المنيرية المجلد الأول، ومن طرق أنس.\nما رواه الإمام أحمد في \"المسند\" ٤/ ٨٦ (١٢٨٦٦)، وأبو يعلى في \"مسنده\" ٧/ ٢٤١ ح/ ٤٢٣١، والبزار كما في \"كشف الأستار\" ٤/ ٢٢٥ (٣٥٨٧)، والبيهقي في \"الزهد الكبير\" (ص ٢٤٥) (٦٤٢)، وابن حبان في \"المجروحين\" ٣/ ١٣٢، وفيه يوسف بن أبي ذرة- وقد تصحف في المسند إلى يوسف بن أبي بردة -وهو خطأ، قال عنه ابن حبان: منكر الحديث جدًّا، لا يجوز الاحتجاج به بحال. وقال الهيثمي: ضعيف \"مجمع الزوائد\" ١٥/ ٢٠٥.\nوقال الحافظ ابن حجر: ومن أقوى طرقه ما أخرجه البيهقي في الزهد له (ص ٢٤٣) (٦٤١)، عن الحاكم، عن الأصم، عن بكر بن سهل، عن عبد الله بن محمد بن رمح، عن عبد الله بن وهب، عن حفص بن ميسرة، عن زيد بن أسلم، عن أنس .... فذكر الحديث، ورواته عن ابن وهب فصاعدًا من رجال الصحيح، والبيهقي، والحاكم، والأصم: لا يسأل عنهم، وابن رمح: ثقةٌ، وبكر بن سهل: قواه جماعة، وضعفه النسائي ومع هذا لم ينفرد به بكر بن سهل فقد رويناه ... إلخ \"القول المسدد\" (ص ٢٩ - ٣٠). =","vol":"30","page":22},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= وتعقبه عبد الرحمن بن يحيى المعلمي في حاشيته على \"الفوائد المجموعة في الأحاديث الموضوعة\" (ص ٤٨٣)، وذكر لحديث أنس اثني عشر طريقًا، كلها معلولة، وبيّن عللها.\nوقد روى الإمام أحمد هذا الحديث عن أنس موقوفًا ٢/ ٦١٥ ح/ ٥٥٩٤، قال ابن الجوزي: فيه الفرج بن فضالة: قال يحيى والنسائي: ضعيفٌ، وقال البخاري: منكر الحديث \"الموضوعات\" ١/ ٢٨٥.\nوللحديث شواهد كلها معلولة.\nمنها حديث عبد الله بن أبي بكر الصديق: رواه البزار كما في \"كشف الأستار\" ٤/ ٢٢٦ (٣٥٨٩)، ورواه الحاكم في \"المستدرك\" ٣/ ٥٤٤ (٦٠٢٣)، والعقيلي في \"الضعفاء الكبير\" ٤/ ٣٥١، قال ابن حجر: في رواته من لا يعرف حاله، ثم هو منقطع بين محمد بن عبد الله بن عمرو بن عثمان، وبين عبد الله بن أبي بكر. ومنها حديث عثمان بن عفان: ذكره الحكيم الترمذي في \"نوادر الأصول\" ١/ ٦٧٥، وأخرجه البيهقي في \"الزهد الكبير\" (ص ٢٤٥) (٦٤٣).\nورواه ابن الجوزي في \"الموضوعات\" ١/ ٢٨٦، وقال: فيه عزرة بن قيس: وقد ضعفه يحيى، وأبو الحسن الكوفي: مجهول:\nومنها حديث عبد الله بن عمر بن الخطَّاب: رواه الإمام أحمد في \"مسنده\" ٢/ ٢١٦، ح/ ٥٥٩٥، قال الهيثمي: ورجال إسناده وُثِّقُوا على ضعفٍ في بعضهم كثير \"مجمع الزوائد\" ١٠/ ٢٥٠، وقال المعلمي: أنَّه منقطع، الديباج واسمه: محمد بن عبد الله بن عمرو بن عثمان: لم يدرك أحدًا من الصحابة \"الفوائد المجموعة\" الحاشية (ص ٤٨٤).\nومنها حديث أبي هريرة: ذكره الحكيم الترمذي في \"نوادر الأصول\" ١/ ٦٧٦، قال المعلمي: في سنده اليقظان بن عمار بن ياسر لا يدرى من ذا؟ رواه بجهل عن الزهري عن أبي سلمة، عن أبي هريرة، ولا يخفى بطلان هذا على عارف بالفن \"الفوائد المجموعة\" الحاشية (ص ٤٨٥).\nومنها حديث شداد بن أوس: أخرجه ابن حبان في كتاب \"الثقات\" ٩/ ٢٤٨، وفيه =","vol":"30","page":23},{"text":"وقال الحسن ومجاهد وقتادة: يعني: ثم رددناه إلى النار (١)\nأبو العالية: يعني: في (٢) شر صورة في صورة خنزير (٣).\n_________\n= علي بن الجهم، قال ابن حبان: لا أعرف هذا من هو. وقال ابن حجر: مجهول \"الآلئ المصنوعة\" ١/ ١٣١.\nقال الشوكاني: أقل أحوال الحديث أن يكون حسنًا لغيره \"الفوائد المجموعة\" (ص ٤٨٢) وللاستزادة انظر: \"مجمع الزوائد ومنبع الفوائد\" ١٠/ ٢٠٤، \"اللآلئ المصنوعة\" ١/ ١٢٧: فقد أطال في ذلك \"الموضوعات\" لابن الجوزي ١/ ٢٨٤ - ٢٨٦، \"الفوائد المجموعة\" للشوكاني مع \"حاشية المعلمي\" (ص ٤٨١)، \"الخصال المُكَفِّرة للذنوب المتقدمة والمتأخرة\" (ص ٢٦٤) من مجموعة \"الرسائل المنيرية\" ج/ ١، \"القول المسدد في الذب عن مسند أحمد\" (ص ٢٩)، \"تنزيه الشريعة\" ١/ ٢٠٦.\nوقد خرَّج ابن حجر هذا الحديث بقوله: على أن للحديث عندي مخرجًا لا يرد عليه شيء من هذا أي: الإصابة بالأمراض بعد السنّ المذكور -على تقدير الصحة- وذلك أنَّه وإن كان لفظه عامًا فهو مخصوص ببعض الناس دون بعض؛ لأن عمومه يتناول الناس كلهم، وهو مخصوص قطعًا بالمسلمين، والكفار لا يحميهم الله ولا يتجاوز عن سيئاتهم، ولا يغفر ذنوبهم، ولا يشفعهم، وإذا تعين أن لفظه العام محمول على أمر خاص فيجوز أن يكون ذلك خاصًا أيضًا ببعض المسلمين دون بعض، فيخص مثلًا بغير الفاسق، ويحمل على أهل الخير والصلاح، فلا مانع لمن كان بهذِه الصفة، أن يمن الله تعالى عليه بما ذكر في الخبر، ومن ادعى خلاف ذلك فعليه البيان والله المستعان، \"القول المسدد\" (ص ٣١ - ٣٢).\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٤٥، \"معالم التنزيل\" للبغوي ٨/ ٤٧٢، \"زاد المسير\" لابن الجوزي ٩/ ١٧٣، وهذا هو القول الثاني في الآية.\n(٢) في (ب)، (ج): يعني: إلى النار في شر صورة، وهو هكذا في \"معالم التنزيل\"، وفي \"جامع البيان\" موافق للنسخة الأصل.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٤٥، \"معالم التنزيل\" للبغوي ٨/ ٤٧٢، وهو =","vol":"30","page":24},{"text":"[٣٥٥١] أخبرنا عبد الله بن حامد (١)، أخبرنا أحمد بن عبد الله (٢)، حدثنا محمد بن عبد الله (٣)، حدثنا أحمد بن جوّاس (٤)، حدثنا\n_________\n= تابع للقول الثاني. والراجح والله أعلم هو القول الثاني، قول الحسن، ومجاهد، وقتادة، وأبي العالية، ورجحه ابن كثير ﵀ في \"تفسير القرآن العظيم\" ١٤/ ٣٩٥ بقوله: ولو كان هذا هو المراد يعني: أرذل العمر، لما حسن استثناء المؤمنين من ذلك؛ لأن الهرم قد يصيب بعضهم، وإنما المراد ما ذكرناه. أي: إلى النار.\nورجحه ابن القيم ﵀ من عشرة أوجه. أذكر منها ما يلي:\n١ - أن أرذل العمر لا يسمى أسفل سافلين لا في لغة ولا عرف.\n٢ - أن المردودين إلى أسفل العمر بالنسبة إلى نوع الإنسان قليل جدًّا، فأكثرهم يموت ولا يرد إلى أرذل العمر.\n٣ - أنَّه سبحانه ذكر حال الإنسان في مبدأه ومعاده، فمبدؤه خلقه في أحسن تقويم، ومعاده رده إلى أسفل سافلين، أو إلى أجر غير ممنون.\n٤ - أن نظير هذِه الآية قوله تعالى: ﴿فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ * إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ (٢٥)﴾ [الانشقاق: ٢٤، ٢٥] فالعذاب الأليم هو أسفل سافلين، والمستثنون هنا هم المستثنون هناك، والأجر الممنون هناك هو المذكور هنا والله أعلم. \"التبيان في أقسام القرآن\" (ص ٣١ - ٣٣) بتصرف.\nقلت: ويؤيده أيضًا ما أسنده المصنف عن علي بن أبي طالب - ﵁ - الآتي.\n(١) الماهاني الوزان الأصبهاني، لم يذكر بجرحٍ أو تعديل.\n(٢) المزني، أبو محمد: الشيخ الجليل القدوة الحافظ.\n(٣) الحضرَمي، ثقة حافظ.\n(٤) في (ج): حراش وهو خطأ، وهو: أحمد بن جوَّاس بفتح الجيم وتشديد الواو آخره مهملة الحنفي، أبو عاصم، الكوفي. ثقة. مات سنة ثمان وثلاثين ومائتين، \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٤٤، \"تهذيب الكمال\" للمزي ١/ ٢٨٥، \"تقريب التهذيب\" لابن حجر (٢١).","vol":"30","page":25},{"text":"أبو الأحوص (١)، عن أبي إسحاق (٢)، عن هبيرة (٣)، عن علي (٤) - ﵁ - قال: أبواب جهنم بعضها أسفل من بعض، فيبدأ بالأسفل فيملئ فهي أسفل السافلين (٥).\n_________\n(١) سلَّام بن سليم الحنفي، مولاهم: ثقة متقن صاحب حديث.\n(٢) عمرو بن عبد الله السبيعي: ثقة، اختلط بآخره.\n(٣) هبيرة بن يريم الشبامي، ويقال: الخارفي، أبو الحارث الكوفي، روى عن علي وابن مسعود وابن عباس، روى عنه: أبو إسحاق السبيعي وأبو فاختة. قال ابن حنبل: لا بأس بحديثه. وقال النسائي: ليس بالقوي. قال ابن حجر: لا بأس بحديثه، وقد عيب بالتشيع. ينظر: \"الجرح والتعديل\" ٩/ ١٠٩، \"تهذيب الكمال\" ٣٠/ ١٥٠، \"التقريب\" (٧٢٦٨).\n(٤) أمير المؤمنين.\n(٥) [٣٥٥١] الحكم على الإسناد:\nفي إسناده شيخ المصنف لم يذكر بجرحٍ أو تعديل. والأثر صحيح لغيره كما سيأتي.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٤٩ (٣٤١٢٦) قال: حدَّثنا أبو الأحوص عن أبي إسحاق به.\nوأخرجه هناد في كتاب \"الزهد\" ١/ ١٧٣ (٢٤٧) من طريق يونس عن أبي إسحاق به.\nوأخرجه ابن جرير في \"جامع البيان\" ١٤/ ٣٥ من طريق يونس، عن أبي إسحاق، ومن طريق إسرائيل، عن أبي إسحاق، عن هبيرة بن يريم، وهبيرة: لا بأس به، إلَّا أنَّه قد تابعه حطَّان بن عبد الله الرقاشي وهو: ثقة، كما في \"التقريب\" ١/ ٢٢٥.\nرواه ابن المبارك في كتاب \"الزهد\" (ص ٨٥).\nورواه ابن أبي شيبة في \"المصنف\" ٧/ ٤٩ (٣٤١٢٧).\nورواه ابن جرير في \"جامع البيان\" ١٤/ ٣٥ بإسناد صحيح.","vol":"30","page":26},{"text":"وفي مصحف عبد الله (أسفل السافلين) بالألف (واللام) (١) (٢).\nثم استثنى (٣) فقال:\n\n<span data-type=\"title\" id=toc-6556>٦ </span>- ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾\nيعني: ﴿ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (٥)﴾ فزالت عقولهم، وانقطعت أعمالهم، فلا تُثبت لهم حسنة ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾ منهم، فإنه يكتب لهم في حال هرمهم وخرفهم مثل الَّذي كانوا يعملون في حال شبابهم وصحتهم وقوتهم (٤)، فذلك قوله: ﴿فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ﴾.\nقال الضحاك: أجر بغير عمل (٥)، ثم قال إلزامًا للحجة، وتوبيخًا للكافر:\n_________\n(١) ما بين القوسين ساقط من الأصل، وأثبته من (ب) و(ج).\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧٧، \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٠\n(٣) قال الشوكاني في \"فتح القدير\" ٥/ ٤٦٥: الاستثناء على القول الأول منقطع: أي: لكن ﴿الَّذِينَ آمَنُوا﴾ إلخ، ووجهه: أن الهرم والرد إلى أرذل العمر، يصاب به المؤمن كما يصاب به الكافر، فلا يكون لاستثناء المؤمنين على وجه الاتصال معنى، وعلى القول الثاني يكون الاستثناء متصلا من ضمير ﴿رَدَدْنَاهُ﴾ فإنه في معنى الجمع: أي رددنا الإنسان أسفل سافلين من النار ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾.\n(٤) يفهم من كلام المصنف أنَّه يرى القول الأول راجحًا.\nوإنظر \"جامع البيان\" للطبري ٣٠/ ٢٤٦، وقد تقدم الترجيح قبل قليل.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١١٦.","vol":"30","page":27},{"text":"<span data-type=\"title\" id=toc-6557>٧ </span>- ﴿فَمَا يُكَذِّبُكَ﴾ أيها الإنسان (١) ﴿بَعْدُ﴾\nهذِه الحجة والبرهان ﴿بِالدِّينِ﴾ بالحساب والجزاء (٢).\n\n<span data-type=\"title\" id=toc-6558>٨ </span>- ﴿أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (٨)﴾\nقال قتادة: بلغنا أن نبي الله - ﷺ - كان إذا قرأ هذِه الآية قال: \"بلى على ذلك من الشاهدين\" (٣).\n_________\n(١) هذا أحد القولين في الآية، وهو أصحها، كما قال ابن القيم ﵀ في \"التبيان في أقسام القرآن\" (ص ٣٤).\nوالقول الثاني: أن الخطاب للرسول - ﷺ - قاله قتادة، واختاره الطبري في \"جامع البيان\" ٣٠/ ٢٤٩ والفراء في \"معاني القرآن\" ٣/ ٢٧٧: أي فمن يقدر على تكذيبك بالثواب والعقاب.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٧٣، \"الجامع لأحكام القرآن\" ٢٠/ ١١٦.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٥٠، قال: حدثنا بشر قال: ثنا يزيد قال: ثنا سعيد، عن قتادة به، وهو مرسل.\nوالحديث ورد موصولًا عند الترمذي في كتاب: تفسير القرآن، باب: ومن سورة التين (٣٣٤٧)، قال: حدثنا ابن عمر، حدثنا سفيان، عن إسماعيل بن أمية قال: سمعت رجلًا بدويًا أعرابيًّا يقول: سمعت أبا هريرة يرويه يقول: من قرأ: ﴿وَالتِّينِ وَالزَّيْتُونِ (١)﴾ فقرأ: ﴿أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ (٨)﴾ فليقل: \"بلى وأنا على ذلك من الشاهدين\" قال أبو عيسى: هذا حديث إنما يروى بهذا الإسناد عن هذا الأعرابي، عن أبي هريرة ولا يُسمَّى اهـ.\nورواه أبو داود في كتاب الصلاة، باب: مقدار الركوع والسجود (٨٨٧)، قال: حدثنا عبد الله بن محمد الزهري به. وفي المتن زيادة.\nورواه الإمام أحمد في \"مسنده\" ٢/ ٤٩٢ (٧٣٤٤)، قال: حدثني أبي، حدثني سفيان به، وفيه زيادة. والحديث ضعيف لجهالة الأعرابي.","vol":"30","page":28},{"text":"<span data-type=\"title\" id=toc-6559>٩٦ - سُورَة العلق</span>","vol":"30","page":29},{"text":"سورة العلق\nمكية (١) وهي مائتان وثمانون حرفًا، واثنتان وسبعون كلمة، وتسع عشرة آية (٢).\n[٣٥٥٢] أخبرنا أبو الحسين (٣) الخبازي المقرئ (٤)، حدثنا ابن حيان (٥)، أخبرنا الفرقدي (٦)، حدثنا إسماعيل بن عمرو (٧)، حدثنا يوسف بن عطية (٨)، حدثنا هارون بن كثير (٩)، حدثنا زيد بن\n_________\n(١) أخرج الطبري في \"جامع البيان\" ٣٠/ ٢٥٢، والحاكم في \"المستدرك\" ٢/ ٥٧٦، وصححه عن عائشة - ﵂ - قالت: أول سورة نزلت من القرآن ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ وأخرج ابن مردويه كما في \"الدر المنثور\" ٦/ ٦٢٣ من طرق عن ابن عباس: قال: أول ما نزل من القرآن بمكة ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾.\nويدل عليه الحديث الَّذي في الصحيحين: \"أول ما بدئ به رسول الله - ﷺ - الرؤيا الصالحة\" وسيذكره المصنف.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٨٠)، \"لباب التأويل\" للخازن ٤/ ٤٤٦.\n(٣) ساقطة من الأصل، والمثبت من (ب)، (ج).\n(٤) ساقطة من الأصل، والمثبت من (ب)، (ج)، وهو: علي بن محمد: إمام ثقة.\n(٥) عبد الله بن محمد أبو الشيخ الحافظ. الإمام الحافظ الصادق محدث أصبهان.\n(٦) محمد بن علي بن مخلد بن فرقد: الشيخ المعمر الصدوق.\n(٧) في (ج): عمر وهو خطأ، وهو: ابن نجيح البجلي: ضعيف.\n(٨) الباهلي: متروك.\n(٩) مجهول.","vol":"30","page":31},{"text":"أسلم (١)، عن أبيه (٢)، عن أبي أُمامةَ (٣)، عن أُبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ فكأنما قرأ المفصل كله\" (٤).\n_________\n(١) قال ابن حجر: هو تحريف، والصواب: زيد بن سالم. جهله أبو حاتم.\n(٢) قال الذهبي: زيد عن أبيه نكرة.\n(٣) صحابي مشهور.\n(٤) [٣٥٥٢] الحكم على الإسناد:\nموضوع.\nالتخريج:\nسبق بسط الكلام عليه.","vol":"30","page":32},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6560>١ </span>- ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ <span data-type=\"title\" id=toc-6561>(٢)﴾</span>\nأي الدم واحدتها عَلقَه، وإنما جمع ولفظ الإنسان واحدٌ لأنه (في) (١) معنى الجمع (٢).\nوهذِه أول سورة نزلت على رسول الله - ﷺ - من القرآن، وأول ما نزل منها (٣) خمس آيات من أولها إلى قوله: ﴿مَا لَمْ يَعْلَمْ﴾، وعلى هذا (٤) أكثر العلماء (٥).\n[٣٥٥٣] أخبرنا محمد بن عبد الله بن حمدون (٦) وعبد الله بن حامد (٧)، قالا: أخبرنا أحمد بن محمد بن الحسن (٨)، حدثنا محمد ابن يحيى (٩)، حدثنا عبد الرزاق (١٠)، عن معمر (١١)، عن\n_________\n(١) ساقطة من الأصل، والمثبت من (ب)، (ج).\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٧٨، \"جامع البيان\" للطبري ٣٠/ ٢٥١.\n(٣) ساقطة من (ب)، (ج).\n(٤) في (ب)، (ج): وهذا قول\n(٥) وهو الراجح، وقد تقدَّم أدلة هذا القول، وسيذكر المصنف أدلة أخرى.\n(٦) لم يذكر بجرحٍ أو تعديل.\n(٧) لم يذكر بجرحٍ أو تعديل.\n(٨) أبو حامد ابن الشرقي، ثقة مأمون.\n(٩) ابن ذؤيب الذهلي، ثقة حافظ جليل.\n(١٠) ابن همام الصنعاني، ثقة حافظ.\n(١١) ابن راشد الأزدي، ثقة ثبت فاضل.","vol":"30","page":33},{"text":"الزهري (١) قال: أخبرني عروة (٢)، عن عائشة - ﵂ - أنها قالت: أول ما بدئ به رسول الله - ﷺ - من الوحي الرؤيا الصادقة في النوم، فكان لا يرى رؤيا إلا جاءت مثل فلق الصبح، ثم حبِّبَ إليه الخلاء، فكان يأتي حراء، فيتحنَّث فيه -وهو التعبد (٣) - الليالي ذوات العدد، ويتزود لذلك، ثم يرجع إلى خديجة فتزوده بمثلها (٤)، حتَّى فجئه الحق، وهو في غار حراء، قال (٥): \"فجاءني الملك، فقال: اقرأ (٦)، فقلت له: ما أنا بقارئ. قال: فأخذني فغطني حتَّى بلغ مني الجهد، ثم أرسلني، فقال: اقرأ، فقلت: ما أنا بقارئ. فأخذني فغطني الثانية حتَّى بلغ مني الجهد، ثم أرسلني، فقال: اقرأ، فقلت: ما أنا بقارئ. فأخذني فغطني الثالثة حتَّى بلغ مني الجهد، ثم أرسلني، فقال: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ حتَّى بلغ ﴿مَا لَمْ يَعْلَمْ﴾ \"\n_________\n(١) محمد بن مسلم بن شهاب، الفقيه الحافظ، متفق على جلالته وإتقانه.\n(٢) ابن الزبير بن العوام، ثقة.\n(٣) قال ابن حجر في \"فتح الباري\" ٨/ ٧١٧ عن كلمة (وهو التعبد): هذا ظاهر في الإدراج، إذ لو كان من بقية كلام عائشة لجاء فيه قالت، وهو يحتمل أن يكون من كلام عروة أو من دونه.\n(٤) قال العيني في \"عمدة القاري\" ١٦/ ١٧٠: بالباء الموحدة رواية الكشميهني. أي: للبخاري، وفي (ب)، (ج): لمثلها.\n(٥) ساقطة من (ب)، (ج).\n(٦) في (ب)، (ج): فقال رسول الله - ﷺ - فقلت له، وانظر الفرق بينهما في \"فتح الباري\" لابن حجر ١٢/ ٣٥٧.","vol":"30","page":34},{"text":"فرجع بها ترجف بوادره (١)، حتَّى دخل على خديجة، فقال: \"زمَّلوني زمَّلوني\"، فزمَّلوه، حتَّى ذهب منه (٢) الروع، فقال: \"يا خديجة ما لي؟ \" وأخبرها الخبر، وقال: قد خشيت عليّ (٣)، قالت له: كلَّا أبشر فو الله لا يُخزيك الله أبدًا، إنك لَتَصِلُ الرَّحِمَ، وتَصْدُق الحدِيثَ، وتَحْمِلُ الكَلَّ (٤)، وَتَقْري الضَّيْف، وتُعِيْنُ على نوائِبِ الحَق، ثم انطلقت به خديجة، حتَّى أتت به ورقة بن نوفل بن أسد ابن عبد العُزى بن قصي، وهو ابن عم خديجة، وكان أمرأً تنصَّر في الجاهلية، وكان يكتب الكتاب العربي، وكان شيخًا كبيرًا قد عمي، فقالت خديجة: إي ابن عم، اسمع (٥) من ابن أخيك. فقال ورقة: ابن أخي ما ترى؟ فأخبره رسول الله - ﷺ - ما رأى،\n_________\n(١) ترجف بوادره: أي يرجف فؤاده، والبوادر من الإنسان وغيره: اللحمة التي بين العنق والمنكب، واحدها بادرة.\nانظر: \"تفسير غريب ما في الصحيحين\" للحميدي (ص ٥١٠).\n(٢) في (ب)، (ج): عنه.\n(٣) الخشية المذكورة اختلف العلماء في المراد بها على اثني عشر قولا وأولاها بالصواب: إما الموت من شدة الرعب أو المرض، أو دوام المرض، وما عداها فهو مُعتَرض.\nانظر: \"فتح الباري\" لابن حجر ١/ ٢٤.\n(٤) الكَلّ: هو من لا يستقل بأمره، كما قال الله تعالى: ﴿وَهُوَ كَلٌّ عَلَى مَوْلَاهُ﴾ [النحل: ٧٦].\nانظر: \"فتح الباري\" لابن حجر ١/ ٢٤، \"تفسير غريب ما في الصحيحين\" للحميدي (ص ٥٠٩).\n(٥) في (ب): استمع.","vol":"30","page":35},{"text":"فقال ورقة: هذا الناموس (١) الَّذي أنزل على موسى، يا ليتني فيها جذعًا (٢)، ليتني أكون حيًّا حين يُخرِجُك قومُك، فقال رسول الله - ﷺ -: \"أوَ مُخرجيَّ هم\"، فقال ورقة: نعم، لم يأَت رجل قط بما جئتَ به إلَّا أوذي وعُودِي، وإن يدركني يومُك أنصرك نصرًا مؤزرًا، ثم لم ينشب (٣) ورقة أن توفي، وفتر الوحي فترة، حتَّى حزن رسول الله - ﷺ -، فيما بلغنا (٤) غدا منه مرارًا، كي يتردى من رؤوس شواهق الجبال (٥)، فكلما أوفى بذروة جبل لكي يُلقي نفسه منها تبدَّا له جبريل ﵇، فقال: يا محمد إنك رسول الله حقًّا، فيَسْكُن لذلك جأشُه (٦)، وتقر نفسه، فيرجع. فإذا طالت عليه فترة الوحي غدا لمثل ذلك، فإذا أوفى بذُروة جبل تبدَّى له جبريل ﵇ فقال له مثل،\n_________\n(١) الناموس: صاحب سر الملك الَّذي لا يحضرُ إلا بخير، ولا يُظهر إلا الجميل، وسمى به جبريل لأنه مخصوص بالوحي والغيب اللذين لا يطلع عليهما غيره.\nانظر: \"تفسير غريب ما في الصحيحين\" للحميدي (٥١٠).\n(٢) أي شابًّا، المصدر السابق.\n(٣) في (ب)، (ج): يلبث، وهو معنى ينشب.\nانظر: \"تفسير غريب ما في الصحيحين\" للحميدي (ص ٥١٠).\n(٤) قال ابن حجر: وقوله فترة حتَّى حزن النبي - ﷺ - فيما بلغنا هذا وما بعده من زيادة معمر على رواية عقيل ويونس، والذي عندي أن هذِه الزيادة خاصة برواية معمر. وقال: وهو من بلاغات الزهري، وليس موصولًا، وقال الكرماني: هذا هو الظاهر، ويحتمل أن يكون بلغه بالإسناد المذكور. والأول هو المعتمد. \"فتح الباري\" ١٢/ ٣٥٩ - ٣٦٠ بتصرف واختصار.\n(٥) أي عوالي الجبال. انظر: \"تفسير غريب ما في الصحيحين\" للحميدي (ص ٥١١).\n(٦) أي يسكن ما ثار من فزعه، وهاج من حزنه. المصدر السابق.","vol":"30","page":36},{"text":"ذلك\" (١).\nقال الزهري (٢): وأخبرني أبو سلمة بن عبد الرحمن (٣)، عن جابر ابن عبد الله - ﵄ - قال: قال رسول الله - ﷺوهو يحدث عن فترة الوحي، فقال في حديثه: \"فبينا أمشي سمعتُ صوتًا من السماء، فرفعتُ رأسي، فإذا الملك الَّذي جاءني بحراء، جالس على كرسي بين السماء والأرض، فجئثت (٤) (٥) منه رعبًا فرجعتُ، فقلت: زملوني\n_________\n(١) [٣٥٥٣] الحكم على الإسناد:\nشيخا المصنف: لم أر فيهما جرحًا ولا تعديلًا، وبقية رجاله: ثقات، والحديث صحيح كما في التخريج.\nالتخريج:\nأخرجه البخاري في كتاب: التعبير، باب: أول ما بدئ به رسول الله - ﷺ - من الوحي الرؤيا الصالحة (٦٩٨٢). والإمام أحمد في \"المسند\" ٧/ ٣٣٢ ح/ ٢٥٤٢٨.\nورواه البخاري في كتاب: بدء الوحي (٣).\nورواه في كتاب: تفسير القرآن سورة: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ (٤٩٥٣).\nورواه مسلم في كتاب: الإيمان، باب: بدء الوحي إلى رسول الله - ﷺ - (١٦٠).\nكلاهما بدون بلاغ الزهري في حزن الرسول - ﷺ - وغدوه إلى رءوس الجبال.\n(٢) الفقيه الحافظ متفق على جلالته وإتقانه.\n(٣) ابن عوف القرشي. ثقة مكثر.\n(٤) في (ب): فخشيت، ولم أرها في الروايات.\n(٥) قال النووي في \"شرح صحيح مسلم\" ٢/ ٢٠٧: معناها: فزعت ورعبت، وقد جاء في رواية البخاري فرعبت، قال أهل اللغة: جئث الرجل: إذا فزع فهو مجؤوث، قال الخليل والكسائي: جئث وجث فهو مجؤوث ومجثوث، أي: مذعور فزع والله أعلم اهـ.","vol":"30","page":37},{"text":"زملوني، فدثروني فأنزل الله ﷿: ﴿يَاأَيُّهَا الْمُدَّثِّرُ (١) قُمْ فَأَنْذِرْ (٢) وَرَبَّكَ فَكَبِّرْ (٣) وَثِيَابَكَ فَطَهِّرْ (٤) وَالرُّجْزَ فَاهْجُرْ (٥)﴾ قبل أن تفرض الصلاة وهي الأوثان\" (١).\nثم كان ما نزل على رسول الله - ﷺ - من القرآن بعد ﴿اقْرَأْ﴾، (والمدثر) (٢)، ﴿ن وَالْقَلَمِ﴾ إلى قوله: ﴿وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ (٤)﴾ ثم ﴿وَالضُّحَى (١)﴾ (٣).\n_________\n(١) [٣٥٥٣/ ب] الحكم على الإسناد:\nشيخا المصنف لم يذكرا بجرح أو تعديل، كما تقدم قال ابن حجر في \"فتح الباري\" ٨/ ٧٢١: هو موصول بالإسنادين المذكورين في أول الباب.\nالتخريج:\nقد أخرج البخاري حديث جابر هذا بالسند الأول، من السندين المذكورين هنا في تفسير سورة: ﴿الْمُدَّثِّرُ﴾.\nوالحديث رواه البخاري في كتاب: التفسير في تفسير سورة: ﴿الْمُدَّثِّرُ﴾ (٤٩٢٢)، ومسلم في كتاب: الإيمان، باب: بدء الوحي على رسول الله - ﷺ - (١٦١)، ورواه من طريق عبد الرزاق، عن معمر الحاكم في \"المستدرك\" ٢/ ٢٧٥.\n(٢) زاد في (ب)، (ج): (والمزمل) وهو خطأ، فإن المزمل تأخر نزولها إلى الأمر بقيام الليل، وترتيل القرآن، فيقتضي تقدم نزول كثير من القرآن.\nانظر: \"فتح الباري\" لابن حجر ٨/ ٧٢٢.\n(٣) قوله: ثم كان ما نزل على رسول الله - ﷺ - إلخ. ليس في البخاري ومسلم في سياق الروايات التي ذُكرت، وإنما ساقه الطبري في \"جامع البيان\" ٣٠/ ٢٥١ ضمن حديث بدء الوحي، وأخرجه ابن الأنباري في كتاب \"المصاحف\" عن عائشة كما في \"الدر المنثور\" ٦/ ٦٢٤، إلا أنَّه فيهما تقديم سورة ﴿ن وَالْقَلَمِ﴾ على سورة ﴿الْمُدَّثِّرُ﴾.","vol":"30","page":38},{"text":"[٣٥٥٤] أخبرني عقيل بن محمد (١) أن أبا الفرج البغدادي القاضي (٢) (٣)، أخبرهم عن أبي جعفر الطبري (٤)، حدثنا ابن أبي الشوارب (٥)، حدثنا عبد الواحد (٦)، حدثنا سليمان الشيباني (٧)، حدثنا عبد الله بن شداد (٨)، قال: نزلت على رسول الله ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ ثم أبطأ عليه جبريل (٩)، فقالت له خديجة: ما أرى ربك إلَّا قد قلاك فأنزل الله ﷿: ﴿وَالضُّحَى (١) وَاللَّيْلِ إِذَا سَجَى (٢) مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَى (٣)﴾ (١٠).\n_________\n(١) الجرجاني الإستراباذي، لم أجده.\n(٢) المعافى بن زكريا البغدادي: العلامة الفقيه الحافظ الثقة.\n(٣) زيادة من (ب)، (ج).\n(٤) محمد بن جرير الإمام العالم المجتهد صاحب التصانيف البديعة.\n(٥) محمد بن عبد الملك، صدوق.\n(٦) ابن زياد العبدي، مولاهم البصري: ثقةٌ، في حديثه عن الأعمش وحده مقال.\n(٧) سليمان بن أبي سليمان، أبو إسحاق الشيباني، الكوفي: ثقة.\n(٨) ابن الهاد: من كبار التابعين الثقات.\n(٩) في الأصل: الوحي، وفي حاشية النسخة: كتب جبريل، وعليها كلمة صح وهو\nالموافق لما في (ب)، (ج).\n(١٠) [٣٥٥٤] الحكم على الإسناد:\nمنقطع، عبد الله بن شداد: تابعي لم يدرك أم المؤمنين خديجة - ﵂ -، وشيخ المصنف لم أجده.\nالتخريج:\nرواه ابن جرير الطبري، انظر \"جامع البيان\" ٣٠/ ٢٥٢، قال: حدثنا ابن أبي الشوارب به، بسياق أتم من هذا وهو منقطع.\nوتابعه عروة بن الزبير عند ابن جرير في \"جامع البيان\" ٣٠/ ٢٣٢، والحاكم في \"المستدرك\" ٢/ ٦٦٧، وقال: حديث صحيح الإسناد، ولم يخرجاه لإرسال فيه =","vol":"30","page":39},{"text":"[٣٥٥٥] أخبرنا عبد الله بن حامد الوزان (١)، أخبرنا مكي بن عبدان (٢)، حدثنا عبد الرحمن بن بشر (٣)، حدثنا سفيان (٤)، عن محمد بن إسحاق (٥)، عن الزهري (٦)، عن عروة (٧)، عن عائشة قالت: إن أول سورة نزلت ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ (٨).\n_________\n= ووافقه الذهبي. والبيهقي في \"دلائل النبوة\" ٧/ ٦٠، فإذا الحديث يبقى على علته، وهو الانقطاع بين خديجة وبين عبد الله بن شداد، وعروة بن الزبير.\n(١) الأصفهاني، لم يذكر بجرحٍ أو تعديل.\n(٢) المحدث الثقة المتقن.\n(٣) ابن الحكم العبدي، ثقة.\n(٤) ابن عيينة الهلالي، ثقة حافظ فقيه حجة إلا أنَّه تغير حفظه بأخرة، وكان ربما دلس لكن عن الثقات.\n(٥) ابن يسار المدني، صاحب المغازي، صدوق يدلس.\n(٦) محمد بن مسلم بن شهاب، فقيه حافظ، متفق على جلالته وإتقانه.\n(٧) ابن الزبير بن العوام، ثقة.\n(٨) [٣٥٥٥] الحكم على الإسناد:\nضعيفٌ، فيه شيخ المصنف لم يذكر بجرح أو تعديل، ومحمد بن إسحاق: مدلس وقد عنعن، الأثر بشواهده صحيح لغيره.\nالتخريج:\nأخرجه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٢٥٢ قال: حدثنا عبد الرحمن ابن بشر به.\nوأخرجه الحاكم في \"المستدرك\" في موضعين ٢/ ٢٤٠، ٥٧٦ قال: أخبرناه أبو بكر أحمد بن إسحاق، أنبأنا بشر بن موسى، ثنا الحميدي، ثنا سفيان به.\nوقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه، ووافقه الذهبي.\nوأخرجه الواحدي في \"الوسيط\" ٤/ ٥٢٨، وفي \"أسباب النزول\" (ص ١٣)، والبغوي في \"معالم التنزيل\" ٨/ ٤٧٨. =","vol":"30","page":40},{"text":"[٣٥٥٦] وأخبرنا عبد الله بن حامد (١)، أخبرنا محمد بن جعفر (٢)، حدثنا علي بن حرب (٣)، حدثنا أبو عامر العقدي (٤)، عن قرة بن خالد (٥)، عن أبي رجاء العطاردي (٦) قال: كان أبو موسى (٧) - ﵁ - يقرئنا القرآن في هذا المسجد، فنقعد له حلقًا حلقًا، كأني أنظر إليه الآن بين ثوبين أبيضين، فعنه أخذت هذِه السورة ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾، وقال: وكانت أول سورة نزلت على رسول الله - ﷺ - (٨).\n_________\n= ويشهد له حديث عائشة في بدء الوحي المتفق عليه، وقد تقدم آنفًا، ويشهد له كذلك أثر أبي موسى الأشعري الآتي، فالأثر بشواهده صحيح لغيره والله أعلم.\n(١) لم يذكر بجرحٍ أو تعديل.\n(٢) أبو بكر المطيري، ثقة مأمون.\n(٣) ابن محمد بن علي الطائي: صدوق فاضل.\n(٤) عبد الملك بن عمرو القيسي: ثقةٌ.\n(٥) السدوسي، ثقة ضابط.\n(٦) عمران بن ملحان: ثقة.\n(٧) الأشعري، صحابي مشهور.\n(٨) [٣٥٥٦] الحكم على الإسناد:\nشيخ المصنف: لم أر فيه جرحًا ولا تعديلًا، والأثر صحيح كما سيأتي.\nالتخريج:\nرواه ابن أبي شيبة في \"المصنف\" ١٤٧/ ٦ ح / ٣٠٢٢٠.\nورواه الحاكم في \"المستدرك\" في كتاب التفسير ٢/ ٢٤٠، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي من طريق أبي عامر العقدي به.\nورواه ابن جرير الطبري في تفسيره \"جامع البيان\" ٣٠/ ٢٥٢ من طريق قرة بن خالد، به ورجاله ثقات.\nوذكره السيوطي وزاد نسبته إلى ابن الضريس وابن الأنباري في \"المصاحف\" وابن =","vol":"30","page":41},{"text":"وقيل: إن أول سورة نزلت على رسول الله - ﷺ -: فاتحة الكتاب (١).\n[٣٥٥٧] أخبرنا محمد بن حمدويه (٢)، وعبد الله بن حامد (٣) قالا: أخبرنا (٤) محمد بن يعقوب (٥)، حدثنا أحمد بن عبد الجبار (٦)، حدثنا يونس بن بكير (٧)، عن يونس بن عمرو (٨)، عن أبيه (٩)، عن أبي ميسرة عمرو بن شرحبيل (١٠) أن رسول الله - ﷺ - قال لخديجة: \"إني إذا خلوت وحدي سمعت نداءً، وقد والله خشيت أن يكون هذا أمرًا\"، فقالت: معاذ الله ما كان الله ﷿ ليفعل بك ذلك، فوالله إنك لتؤدي الأمانة، وتصل الرحم، وتصدق الحديث، فلما دخل أبو بكر، وليس النبي\n_________\n= مردويه. \"الدر المنثور\" ٦/ ٦٢١.\n(١) انظر \"الكشَّاف\" للزمخشري ٤/ ٧٦٦، ونسبه إلى أكثر المفسرين، وهو خطأ، \"المحرر الوجيز\" لابن عطية ٥/ ٥٠١، ورجح خلاف هذا القول، وقال ابن حجر في \"فتح الباري\" ٨/ ٧١٩: والمحفوظ أن أول ما نزل ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ وأن نزول الفاتحة كان بعد ذلك. قلت: وأما ما أورده المصنف فضعيفٌ، كما سيأتي في دراسته إن شاء الله. لا يقاوم به الأحاديث الصحيحة الثابتة، من كون أول سورة العلق هو أول شيء نزل من القرآن على الإطلاق.\n(٢) أبو عبد الله الحاكم النيسابوري، الإمام الحافظ الثقة.\n(٣) لم يذكر بجرحٍ أو تعديل.\n(٤) في (ب)، (ج): حدثنا.\n(٥) أبو العباس الأصم، ثقة.\n(٦) العطاردي التميمي، ضعيف وسماعه للسيرة صحيح.\n(٧) ابن واصل الشيباني، صدوق يخطئ.\n(٨) ابن أبي إسحاق السبيعي أبو إسرائيل صدوق يهم قليلًا.\n(٩) أبو إسحاق السبيعي، ثقة مكثر عابد، اختلط بأخرة.\n(١٠) ثقة.","vol":"30","page":42},{"text":"- ﷺ - ثم ذكرت خديجة له ذلك (١)، وقالت: يا عتيق اذهب مع محمد - ﷺ - إلى ورقة، فلما دخل رسول الله - ﷺ -، أخذ أبو بكر - ﵁ - بيده وقال: انطلق بنا إلى ورقة، قال (٢): \"من أخبرك\"، قال: خديجة، فانطلقا إليه، وقصَّ عليه، فقال: \"إذا خلوتُ وحدي سمعتُ نداءً خلفي: يا محمد يا محمد فأنطلق هاربًا في الأرض\". فقال له: لا تفعل، إذا أتاك فاثبت له (٣) حتَّى تسمع ما يقول، ثم ائتني. فأخبرني؛ فلما خلا ناداه يا محمد قل: ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (١) الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ (٢)﴾ (٤) حتَّى بلغ: ﴿وَلَا الضَّالِّينَ﴾، قال (٥): قل لا إله إلَّا الله، فأتى ورقة فذكر له ذلك، فقال له ورقةُ: أبشر ثم أبشر، فأنا أشهد أنك الَّذي بشَّر به ابن مريم، وإنك على مثل ناموس موسى، وإنك نبيٌّ مرسل، وإنك ستؤمر بالجهاد بعد يومك هذا، ولئن (٦) أدركني ذلك لأجاهدنَّ معك (٧)، فلما توفي ورقة قال رسول الله - ﷺ -: \"لقد رأيت\n_________\n(١) من (ج).\n(٢) في (ب)، (ج): فقال.\n(٣) ساقطة من الأصل، والمثبت من (ب)، (ج).\n(٤) في (ب) زيادة: ﴿الرَّحْمَنِ الرَّحِيمِ﴾.\n(٥) زيادة من (ب)، (ج).\n(٦) في (ج): فلأن.\n(٧) قال ابن حجر في \"فتح الباري\" ٨/ ٧٢٠: وهذا أصرح ما جاء في إسلام ورقة.\nوعند أحمد في \"المسند\" ٧/ ٩٧ (٢٣٨٤٦): أن خديجة سألت رسول الله - ﷺ - عن ورقة بن نوفل، فقال: قد رأيته في المنام، فرأيت عليه ثياب بياض، فأحسبه لو =","vol":"30","page":43},{"text":"القس في الجنّة، عليه ثياب الحرير، لأنه آمن بي وصدَّقني\" يعني: ورقة (١).\n_________\n= كان من أهل النار لم يكن عليه ثياب بياض. وفيه عبد الله بن لهيعة: صدوقٌ اختلط. وله طريق آخر عند الترمذي في كتاب: الرؤيا، باب: ما جاء في رؤيا النبي - ﷺ - الميزان والدلو (٢٢٨٨) قال عنه الترمذي: هذا حديث غريب، وعثمان ابن عبد الرحمن: ليس عند أهل الحديث بالقوي.\nوأخرج الحاكم في \"المستدرك \"٢/ ٦٦٦ عن عائشة - ﵂ -: أن النبي - ﷺ - قال: \"لا تسبوا ورقة فإني رأيت له جنة أو جنتين\"، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، ووافقه الذهبي.\nوأخرجه البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ٣/ ٢٨١ (٢٧٥٠).\nوقال العراقي في \"التقييد والإيضاح\" (ص ٢٩٦): رواه البزار وإسناده صحيح، ورجاله كلهم ثقات. وقال: وما تقدم من الأحاديث يدل على إسلامه.\nوانظر: \"الإصابة\" لابن حجر ٦/ ٦٠٧ فلقد استوفى ابن حجر ترجمته.\n(١) [٣٥٥٧] الحكم على الإسناد:\nضعيف لإرساله، فعمرو بن شرحبيل: تابعي لم يدرك النبي - ﷺ -.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٣٢٩ (٣٦٥٥٥) قال: حدثنا عبيد الله أخبرنا إسرائيل عن أبي إسحاق عن أبي ميسرة به.\nوأخرجه البيهقي في \"دلائل النبوة\" ٢/ ١٥٨ من طريق الحاكم به، وقال: هذا منقطع، وقال البيهقي: إن كان محفوظًا فيحتمل أن يكون خبرًا عن نزولها بعدما نزلت عليه: ﴿اقْرَأْ﴾ و﴿المُدَّثِّرُ﴾، وأخرجه الواحدي في \"أسباب النزول\" (ص ٢١ - ٢٢)، مقتصرًا على الشاهد منه.\nقال ابن حجر: هو مرسل، وإن كان رجاله ثقات \"فتح الباري\" ٨/ ٧١٩، وكذا قال السيوطي في \"الإتقان في علوم القرآن\" ١/ ١٦٤ وقال ابن كثير: وهو مرسل وفيه غرابة وهو كون الفاتحة أول ما نزل \"البداية والنهاية\" ٣/ ١٠. فالحديث ضعيف؛ لعلة الإرسال.","vol":"30","page":44},{"text":"قالوا: وقال ورقة في ذلك:\nفإن يك حقًّا يا خديجة فاعلمي ... حديثك إيانا فأحمد مرسلُ\nوجبريل يأتيه وميكال معهما ... من الله وحي يشرح الصدر منزل\nيفوز به من فاز عزًا لدينه ... ويشقى به الغاوي الشقي المضلل\nفريقان منهم فرقة في جنانه ... وأخرى بأرواح الجحيم تُغللُ (١)\n\n<span data-type=\"title\" id=toc-6562>٣ </span>- ﴿اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (٣)﴾\nقال الكلبي: يعني: الحليم عن جهل العباد، فلا يُعجَّل عليهم بالعقوبة (٢).\n\n<span data-type=\"title\" id=toc-6563>٤ </span>- ﴿الَّذِي عَلَّمَ بِالْقَلَمِ (٤)﴾ يعني: الخط والكتابة (٣).\n_________\n(١) أخرج هذِه الأبيات البيهقي في \"دلائل النبوة\" ٢/ ١٤٩ من مرسل ابن إسحاق وذكرها ابن كثير في \"البداية والنهاية\" ٣/ ١١ وقال: وعندي في صحتها عن ورقة نظر والله أعلم.\n(٢) انظر: \"الوسيط\" للواحدي ٤/ ٥٢٨، \"معالم التنزيل\" للبغوي ٨/ ٤٧٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١١٩.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ٢٤٥، \"جامع البيان\" للطبري ٣٠/ ٢٥٣ ونقله عن ابن زيد، \"معالم التنزيل\" للبغوي ٨/ ٤٧٩.","vol":"30","page":45},{"text":"[٣٥٥٨] أخبرني ابن فنجويه (١)، حدثنا (عبيد الله بن محمد) (٢) بن شنبه (٣)، حدثنا ابن ماهان (٤)، حدثنا محمد بن أيوب بن هشام المزني (٥)، حدثنا أبو الحسين (٦) عاصم بن علي بن عاصم (٧)، وعبد الله بن عاصم الحمّاني (٨) قالا: حدثنا محمد بن راشد (٩)، عن سليمان بن موسى (١٠) قال: حدثني عمرو بن شعيب (١١)، عن أبيه (١٢)، عن جده (١٣)، عن عبد الله بن عمرو بن العاص قال: قلت: يا نبي الله أكتب ما أسمع منك من الحديث؟ قال: \"نعم\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) ما بين القوسين زيادة من: (ب)، (ج)، وفي (ب): عبد الله وهو خطأ.\n(٣) لم يذكر بجرحٍ أو تعديل.\n(٤) علي بن بري بن زنجويه، لم يذكر بجرحٍ أو تعديل.\n(٥) محمد بن أيوب بن هشام المزني، المعروف بكاكا الرازي، قال أبو حاتم: كذاب، \"الجرح والتعديل\" ٧/ ١٩٨.\n(٦) في (ب)، (ج): أبو الحسن وكلاهما صحيح، انظر \"تهذيب الكمال\" ١٣/ ٥٠٩.\n(٧) عاصم بن علي بن عاصم ابن صهيب الواسطي: صدوق ربما وهم.\n(٨) عبد الله بن عاصم الحماني البصري. قال أبو حاتم وأبو زرعة وابن حجر: صدوق، \"تهذيب الكمال\" ١٥/ ١٣٧، \"تقريب التهذيب\" (٣٤٠١).\n(٩) محمد بن راشد المكحولي الخزاعي أبو يحيى. قال ابن حجر: صدوق يهم \"تهذيب الكمال\" ٢٥/ ١٨٦، \"تقريب التهذيب\" (٥٨٧٥).\n(١٠) صدوق فقيه في حديثه بعض لين، وخولط قبل موته بقليل.\n(١١) ابن محمد بن عبد الله بن عمرو بن العاص: صدوق.\n(١٢) صدوق، ثبت سماعه من جده.\n(١٣) محمد بن عبد الله بن عمرو بن العاص: مقبول.","vol":"30","page":46},{"text":"فاكتب، فإن الله ﷿ علَّم بالقلم\" (١).\n_________\n(١) [٣٥٥٨] الحكم على الإسناد:\nبهذا اللفظ موضوع، علته محمد بن أيوب بن هشام: كذَّاب. وابن شنبة وابن ماهان لم يذكرا بجرح أو تعديل، وسليمان في حديثه بعض لين وقد خولط قبل موته، لكن صح الحديث بلفظ آخر من طريق غير هذا.\nالتخريج:\nالحديث بدون قوله: (فإن الله علَّم بالقلم).\nرواه أحمد في مسنده ٣/ ٤١٩ (٦٨٩١).\nورواه الرامهرمزي في \"المحدث الفاصل\" (ص ٣٦٤) (٣١٦).\nورواه الخطيب البغدادي في \"تقييد العلم\" (ص ٧٧).\nكلهم من طريق محمد بن إسحاق عن عمرو بن شعيب به، ومحمد بن إسحاق: مدلس، وقد عنعن إلا أنَّه قد تُوبع، تابعه داود بن شابور وهو: ثقة كما في \"التقريب\" ١/ ٢٧٩.\nورواه الرامهرمزي في \"المحدث الفاصل\" (ص ٣٦٥)، (٣١٩).\nورواه الخطيب البغدادي في \"تقييد العلم\" (ص ٧٨).\nوجاء من طريق يحيى بن سعيد القطان، عن عبيد الله بن الأخنس، عن الوليد بن عبد الله بن أبي مغيث، عن يوسف بن ماهك، عن عبد الله بن عمرو، بنحوه.\nرواه أحمد في \"المسند\" ٢/ ٣٩٥ (٦٧٦٣).\nورواه أبو داود في سننه في كتاب: العلم، باب: في كتاب العلم (٣٦٤٦) ورواه الدارمي (٥٠١)، ورواه الحاكم في \"المستدرك\" ١/ ١٨٧ (٣٥٩).\nوقد ذكر الخطيب البغدادي في كتابه \"تقييد العلم\" نيفا وعشرين طريقًا لهذا الحديث. انظرها في (ص ٧٤ وما بعدها)، باب: ذكر الروايات عن عبد الله بن عمرو بن العاص أنَّه استأذن رسول الله - ﷺ - في كتب حديثه عنه فأذن له.\nولم أجد فيما تقدم كله زيادة: (فإن الله علَّم بالقلم).\nفالحديث بدون هذِه الزيادة صحيح، وقد صحَّحه الألباني في صحيح سنن أبي داود (٣٠٩٩).","vol":"30","page":47},{"text":"<span data-type=\"title\" id=toc-6564>٥ </span>- ﴿عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (٥)﴾ من البيان والعمل.\nقال قتادة: والقلم نعمة من الله عظيمة لولا القلم لم يقم دين ولم يصلح عيش (١).\n﴿عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ (٥)﴾ (من أنواع الهدى) (٢) والبيان، وقيل: علَّم آدم الأسماء كلها، قيل: الإنسان هاهنا محمد ﵇ (٣)، بيانه: ﴿وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ﴾ (٤).\n\n<span data-type=\"title\" id=toc-6565>٦ </span>- ﴿كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى (٦)﴾ ليتجاوز حده، ويستكبر على ربه (٥).\n\n<span data-type=\"title\" id=toc-6566>٧ </span>- ﴿أَنْ﴾ لأن ﴿رَآهُ﴾\n(قرأ قنبل بقصر الهمزة) (٦) (٧) ﴿استغنى﴾ قال الكلبي: يرتفع\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٥١، \"الجامع لأحكام القرآن\" ٢٠/ ١٢٠، \"الدر المنثور\" للسيوطي ٦/ ٦٢٥، وزاد نسبته إلى عبد بن حميد، وابن أبي حاتم.\n(٢) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٧٩، \"زاد المسير\" لابن الجوزي ٩/ ١٧٦، \"لباب التأويل\" للخازن ٤/ ٤٤٨.\n(٤) النساء: ١١٣.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٥٣، \"معالم التنزيل\" للبغوي ٨/ ٤٧٩.\n(٦) ما بين القوسين ساقط من الأصل، وما أثبته من (ب)، (ج).\n(٧) أي: (رأه).\nانظر: \"علل القراءات\" للأزهري (ص ٧٨٥) وردَّ هذِه القراءة \"التيسير\" للداني (ص ١٨١)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠١، وقال: إلا أن ابن مجاهد غلَّط قنبلًا في ذلك فربما لم يأخذ به وزعم أن الخزاعي رواه عن أصحابه بالمد وردَّ الناس على ابن مجاهد في ذلك بأن الرواية إذا ثبتت وجب =","vol":"30","page":48},{"text":"عن منزلة إلى منزلة في اللباس والطعام وغيرهما (١)، وكان رسول الله - ﷺ - يقول: \"أعوذ بك من فقر يُنسي، ومن غنى يُطغي\" (٢).\n\n<span data-type=\"title\" id=toc-6567>٨ </span>- ﴿إِنَّ إِلَى رَبِّكَ الرُّجْعَى (٨)﴾ المرجع في الآخرة (٣).\n\n<span data-type=\"title\" id=toc-6568>٩ </span>- ﴿أَرَأَيْتَ الَّذِي يَنْهَى (٩) عَبْدًا إِذَا صَلَّى <span data-type=\"title\" id=toc-6569>(١٠)﴾</span>\nنزلت في أبي جهل نهى النبي - ﷺ - عن الصلاة، حين فرضت عليه (٤).\n[٣٥٥٩] أخبرنا عبد الله بن حامد (الوزان الأصفهاني) (٥)، أخبرنا\n_________\n= الأخذ بها وإن كانت حجتها في العربية ضعيفة.\nوانظر: \"شرح طيبة النشر\" لابن الجزري (ص ٣٣٠) وقال: وهي لغة ثبتت القراءة بها، والباقون بمدها وهي اللغة الفصحى.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٧٩، \"لباب التأويل\" للخازن ٤/ ٤٤٨.\n(٢) بهذا اللفظ لم أجده مرفوعًا، وإنما وجدته موقوفًا على عبد الله بن مسعود، رواه وكيع في كتاب الزهد ٢/ ٤٢٧ (١٨٣) ورواه الطبراني في \"المعجم الكبير\" ٩/ ٢٢٦، كلاهما من طريق عون بن عبد الله بن عتبة عن عبد الله بن مسعود.\nقال الهيثمي في \"مجمع الزوائد\" ١٠/ ١٤٤: عون لم يسمع من ابن مسعود.\nوقد جاء نحوه مرفوعًا بلفظ: \"بادروا بالأعمال سبعًا، هل تنتظرون إلا فقرًا منسيًا أو غنى مطغيًا .. \" الحديث رواه الترمذي في كتاب: الزهد، باب: ما جاء في المبادرة بالعمل (٢٣٥٦) من حديث أبي هريرة - ﵁ - وقال: حسن غريب، وضعفه الألباني في \"ضعيف سنن الترمذي\" (٤٠٠) وفي \"سلسلة الأحاديث الضعيفة\" (١٦٦٦).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٧٩.\n(٤) سيأتي تخريجه.\n(٥) ما بين القوسين زيادة من (ب)، (ج) ولم يذكر بجرحٍ أو تعديل.","vol":"30","page":49},{"text":"أحمد بن عبد الله (١)، حدثنا محمد بن عبد الله (٢)، حدثنا يعقوب بن إبراهيم الدورقي (٣)، حدثنا معتمر بن سليمان (٤)، عن أبيه (٥)، حدثنا نعيم بن أبي هند (٦)، عن أبي حازم (٧)، عن أبي هريرة، قال: قال أبو جهل (٨): هل يعفَّر (٩) محمد وجهه بين أظهركم، قالوا: نعم، قال: فو الَّذي يُحلف به لئن رأيتُه يفعل ذلك لأطأن على رقبته، قال: فقيل له: ها هو ذاك يصلي، قال: فانطلق ليطأ على رقبته، قال: فما فجئهم منه إلا يتقي بيديه، وينكص على عقبيه (١٠)، قال: فقالوا له: مالك يا أبا الحكم قال: إن بيني وبينه لخندقًا من نار، وهولًا وأجنحة (١١)، فأنزل الله تعالى:\n_________\n(١) المزني أبو محمد الشيخ الجليل القدوة الحافظ.\n(٢) الحضرمي: ثقة، حافظ.\n(٣) ثقة وكان من الحفاظ.\n(٤) التيمي، أبو محمد، البصري، يلقب بالطفيل: ثقة.\n(٥) سليمان بن طرخان ثقة عابد.\n(٦) نعيم بن أبي هند النعمان بن أشيم الأشجعي: ثقة، رُمي بالنصب. \"تهذيب الكمال\" ٢٩/ ٤٩٧، \"تقريب التهذيب\" (٧١٧٨).\n(٧) سلمان، الكوفي: ثقة.\n(٨) في (ب)، (ج) زيادة: لعنه الله في الموضعين.\n(٩) عفَّر وجهه بالتراب تعفيرًا: ألصقه بالتراب، ويقال: التراب العَفَرُ. \"تفسير غريب ما في الصحيحين\" (ص ٣٦٧).\n(١٠) ينكص على عقبيه: ينكص إذا رجع القهقهري إلى خلفه.\nانظر: \"تفسير غريب ما في الصحيحين\" للحميدي (ص ٣٦٧).\n(١١) في \"صحيح مسلم\" كما سيأتي تخريجه هنا زيادة فقال رسول الله - ﷺ -: \"لو دنا مني =","vol":"30","page":50},{"text":"<span data-type=\"title\" id=toc-6570>١١ </span>- ﴿أَرَأَيْتَ الَّذِي يَنْهَى (٩) عَبْدًا إِذَا صَلَّى (١٠) أَرَأَيْتَ إِنْ كَانَ عَلَى الْهُدَى (١١) أَوْ أَمَرَ بِالتَّقْوَى <span data-type=\"title\" id=toc-6571>(١٢) </span>أَرَأَيْتَ إِنْ كَذَّبَ﴾ أبو جهل\n\n<span data-type=\"title\" id=toc-6573>١٤ </span>- ﴿وَتَوَلَّى <span data-type=\"title\" id=toc-6572>(١٣) </span>أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى (١٤) كَلَّا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ <span data-type=\"title\" id=toc-6574>(١٥)﴾ </span>(١)\nلنأخذنه بمقدم رأسه، ثم لنُذلنَّه ثم قال على البدل (٢).\n\n<span data-type=\"title\" id=toc-6575>١٦ </span>- ﴿نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ (١٦)﴾\nقال ابن عباس: لما نهى أبو جهل رسول الله - ﷺ - عن الصلاة، انتهره رسول الله - ﷺ -، فقال أبو جهل: أتُهددني (٣)، فوالله لأملأن عليك إن شئت هذا الوادي خيلًا جردًا، ورجالًا (٤) مردًا، فأنزل الله تعالى:\n_________\n= لاختطفته الملائكة عضوًا عضوًا\".\n(١) [٣٥٥٩] الحكم على الإسناد:\nشيخ المصنف، وشيخ شيخه: لم أر فيهما جرحًا ولا تعديلًا، وبقية رجاله: ثقات. والحديث صحيح كما في التخريج.\nالتخريج:\nرواه الإمام مسلم في كتاب: صفة المنافقين وأحكامهم، باب: قوله: ﴿أَنْ رَآهُ اسْتَغْنَى (٧)﴾ (٢٧٩٧).\n(٢) انظر: \"إملاء ما منَّ به الرحمن\" للعكبري (ص ٢٩٠)، وقال: وحسن إبدال النكرة من المعرفة لما نعتت النكرة ا. هـ.\nوانظر: \"لباب التأويل\" للخازن ٤/ ٤٤٩.\n(٣) في (ج): أتنهرني.\n(٤) في (ج): جبالًا.","vol":"30","page":51},{"text":"<span data-type=\"title\" id=toc-6576>١٧ </span>- ﴿فَلْيَدْعُ نَادِيَهُ (١٧)﴾ أي قومه.\n\n<span data-type=\"title\" id=toc-6577>١٨ </span>- ﴿سَنَدْعُ الزَّبَانِيَةَ (١٨)﴾ (١)\nقال (٢) النبي - ﷺ -: \"لو دعا ناديه، لأخذته الزبانية عيانًا\" (٣).\n\n<span data-type=\"title\" id=toc-6578>١٩ </span>- ﴿كَلَّا لَا تُطِعْهُ وَاسْجُدْ﴾ وصل ﴿وَاقْتَرِبْ﴾ من الله (٤).\n_________\n(١) سورة العلق، آية: (١٧ - ١٨).\nوالزبانية: مأخوذ من الزبن وهو الدفع، وهم الذين يدفعون الكفرة إلى النار.\nانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٠٥)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٤.\n(٢) في (ب)، (ج): فقال.\n(٣) بنحوه رواه الترمذي في كتاب تفسير القرآن، باب: ومن سورة ﴿اقْرَأْ بِاسْمِ رَبِّكَ﴾ (٣٣٤٨، ٣٣٤٩) وقال فيهما: حديث حسن صحيح غريب.\nورواه أحمد في \"مسنده\" ١/ ٤٢٤ (٢٣١٧)، والنسائي في \"السنن الكبرى\" ٦/ ٥١٨، ورواه ابن أبي شيبة في \"المصنف\" ٧/ ٣٣٢، والطبري في \"جامع البيان\" ٣٠/ ٢٥٦، كلهم من طريى أبي خالد الأحمر، واسمه سليمان بن حيان، صدوقٌ يخطئ كما في \"تقريب التهذيب\" لابن حجر ١/ ٣٨٤.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٣٩: في الصحيح بعضه، ورجال أحمد رجال الصحيح.\nقلت: قوله: في الصحيح بعضه. يعني ما في البخاري في كتاب التفسير باب ﴿كَلَّا لَئِنْ لَمْ يَنْتَهِ لَنَسْفَعًا بِالنَّاصِيَةِ (١٥) نَاصِيَةٍ كَاذِبَةٍ خَاطِئَةٍ (١٦)﴾.\nقال ابن حجر في \"فتح الباري\" ٨/ ٧٢٤: هذا مما أرسله ابن عباس؛ لأنه لم يدرك زمن قول أبي جهل، ذلك لأن مولده قبل الهجرة بثلاث سنين.\nومراسيل الصحابة لا تضر، والحديث صححه الألباني في \"صحيح سنن الترمذي\" ٣/ ١٣٢ (٢٦٦٧ - ٢٦٦٨).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٨١.","vol":"30","page":52},{"text":"<span data-type=\"title\" id=toc-6579>٩٧ - سُورَة القدر</span>","vol":"30","page":53},{"text":"سورة ﴿الْقَدْرِ﴾\nمدنية (١) في قول أكثر المفسرين، قال علي بن الحسين (بن واقد) (٢): هي أول سورة نزلت بالمدينة (٣).\nوروى شيبان عن قتادة: أنها مكية (٤)، وهي رواية أبي (٥) نوفل بن أبي عقرب، عن ابن عباس (٦)، وهي مائة واثنا عشر حرفًا، وثلاثون\n_________\n(١) في الأصل: مكية وهو خطأ، والتصحيح من (ب)، (ج).\n(٢) ما بين القوسين زيادة من (ب)، (ج): وهو علي بن الحسين بن واقد المروزي، صدوق، يهم، مات سنة إحدى عشرة ومائتين.\nانظر: \"تقريب التهذيب\" لابن حجر ١/ ٦٩٢، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٧٩، \"سير أعلام النبلاء\" للذهبي ١٠/ ٢١١.\n(٣) انظر: \"لباب التأويل\" للخازن ٤/ ٤٥٠، \"الإتقان\" للسيوطي ١/ ١٦٧ وعزاه إلى النسفي في \"تفسيره\" ولم أجده فيه، \"فتح القدير\" للشوكاني ٥/ ٤٧١، وهو يعارض مارواه الواحدي في \"أسباب النزول\" (ص ١٦) بسنده من طريق علي بن الحسين بن واقد، عن أبيه، عن علي بن الحسين أنَّه قال: أول سورة نزلت بالمدينة ﴿وَيْلٌ لِلْمُطَفِّفِينَ (١)﴾.\nوالراجح أن أول سورة نزلت في المدينة سورة (البقرة)، بل حكى ابن حجر في \"فتح الباري\" ٨/ ١٦٥ الاتفاق على ذلك.\nقلت: وفي الاتفاق نظر للخلاف المتقدم.\n(٤) انظر: \"الإتقان\" للسيوطي ١/ ٥٧.\n(٥) ساقط من الأصل، ومن (ب)، وما أثبته من (ج).\n(٦) انظر: \"الناسخ والمنسوخ\" للنحاس ٣/ ٥٣ من رواية مجاهد عن ابن عباس، ورواه البيهقي في \"دلائل النبوة\" ٧/ ١٤٣، وقال عنه السيوطي في \"الإتقان\" ١/ ٥٠: إسناد جيد، رجاله كلهم ثقات من علماء العربية المشهورين. ومن رواية =","vol":"30","page":55},{"text":"كلمة، وخمس آيات (١).\n[٣٥٦٠] أخبرنا (أبو الحسين المقرئ) (٢) الخبازي، حدثنا (أبو علي) (٣) بن حبش المقرئ (٤)، حدثني أبو العباس محمد بن موسى الدقاق الرازي (٥)، حدثنا عبد الله بن روح المدائني (٦)، (حدثنا شبابة بن سوّار (٧)، حدثنا مخلد بن عبد الواحد (٨» (٩)، عن علي بن زيد (١٠)، عن زرَّ بن حبيش (١١)، عن أُبي بن كعب قال:\n_________\n= عطاء الخراساني عن ابن عباس، كما أخرجه ابن الضرَّيس في \"فضائل القرآن\" (ص ٣٢). وانظر: \"الإتقان\" للسيوطي ١/ ٥٤.\nوالراجح أن السورة مكية، وأنه هو قول الأكثرين كما قاله الماوردي في \"النكت والعيون\" ٦/ ٣١١، والسيوطي في \"الإتقان\" ١/ ٧٨ ورجحه، وكذلك رجحه ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٤٠٣.\nوانظر: \"الدر المنثور\" للسيوطي ٦/ ٦٢٨ والله أعلم.\n(١) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٨١)، \"لباب التأويل\" للخازن ٤/ ٥٤٠.\n(٢) من (ب)، و(ج): وهو علي بن محمد، إمام، ثقة.\n(٣) من (ب)، (ج).\n(٤) زيادة من (ب)، (ج)، وهو الحسين بن محمد، ثقة مأمون.\n(٥) لم أجده.\n(٦) ثقة.\n(٧) المدائني، ثقة، حافظ، رمي بالإرجاء.\n(٨) أبو الهذيل، البصري، ضعيف.\n(٩) ما بين القوسين ساقط من (ج).\n(١٠) ابن جدعان، ضعيف.\n(١١) ثقة، جليل.","vol":"30","page":56},{"text":"قال رسول الله - ﷺ -: \"من قرأ سورة القدر أُعطي من الأجر كمن صام رمضان وأحيا ليلة القدر\" (١).\n_________\n(١) [٣٥٦٠] الحكم على الإسناد:\nموضوع، وقد تقدم.\nالتخريج:\nتقدم بسط الكلام عليه.","vol":"30","page":57},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6580>١ </span>- ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (١)﴾\nيعني القرآن، كناية عن غير مذكور، جملة واحدة في ليلة القدر من اللوح المحفوظ إلى سماء الدنيا، فوضعناه في بيت العزة، وأملاه جبريل على السَّفَرَةِ، ثم كان يتنزل به (١) جبريل على محمد ﵇ <span data-type=\"title\" id=toc-6581>(٢)</span>، نجومًا فكان بين أوله إلى آخره ثلاث وعشرون سنة (٣)، ثم عجّب نبيه ﵇ فقال:\n\n٢ - ﴿وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ (٢)﴾ والكلام في ليلة القدر على خمسة أبواب:\nالباب الأول: في مأخذ هذا الاسم ومعناه.\nواختلف العلماء فيه، فقال أكثرُهم: هي ليلة الحُكْم والفصل، يقضي الله ﷿ فيها (٤) قضاء السنة (٥)، وهو مصدر قوله: قَدَر (٦) الله الشيء قَدْرًا، وقَدَرا لغتان كالنَّهْر والنَّهَر، والشَّعْر والشَّعَر،\n_________\n(١) ساقط من الأصل، وما أثبته من (ب)، (ج).\n(٢) في (ب)، (ج): - ﷺ -.\n(٣) بمعناه عن ابن عباس، رواه ابن أبي شيبة في \"المصنف\" ٦/ ١٤٤، والحاكم في \"المستدرك\" ٢/ ٥٧٨، وقال: حديث صحيح على شرط الشيخين. ولم يخرجاه، والطبري في \"جامع البيان\" ٣٠/ ٢٥٨، والواحدي في \"الوسيط\" ٤/ ٥٣٢، والبيهقي في \"السنن الكبرى\" ٤/ ٥٠٤.\nوانظر: \"مجمع الزوائد\" للهيثمي ٧/ ١٤٠، \"عمدة القارئ\" للعيني ١٦/ ١٧٤.\n(٤) في الأصل: فيه، والمثبت من (ب)، (ج).\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٥٨.\n(٦) أي بالتخفيف.","vol":"30","page":58},{"text":"وقدّره (١) تقديرًا بمعنى واحد (٢)، قالوا: وهي الليلة التي قال الله ﷿: ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ (٣) فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ (٤)﴾ (٣)، وإنما سُميت ليلة القدر مباركة؛ لأن الله تعالى يُنَزَّل فيها الخير، والبركة، والمغفرة (٤)، وروى أبو الضحى عن ابن عباس أن الله ﷿ يقضي الأقضية في ليلة النصف من شعبان، ويسلَمها إلى أربابها في ليلة القدر (٥).\nوقيل للحسين بن الفضل: أليس قد قدّر الله المقادير قبل أن يخلق السموات والأرض؟ قال: نعم قيل: فما معنى ليلة القدر؟ قال: سوق المقادير إلى المواقيت، وتنفيذ القضاء المقدر (٦).\n[٣٥٦١] أخبرني عقيل بن محمد (٧) أن أبا الفرج (٨) أخبرهم، عن محمد بن جرير (٩)، حدثنا ابن حميد (١٠)، حدثنا مهران (١١)، عن\n_________\n(١) أي بالتشديد.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٨٥.\n(٣) سورة الدخان، آية: (٣ - ٤).\n(٤) في (ب)، (ج): المغفرة والبركة.\n(٥) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٤، \"الجامع لأحكام القرآن\" ٢٠/ ١٣٠.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٨٥، \"لباب التأويل\" للخازن ٤/ ٤٥٠.\n(٧) ابن أحمد الجرجاني، لم أجده.\n(٨) في (ب)، (ج) زيادة: البغدادي القاضي، وهو المعافى بن زكريا، حافظ ثقة.\n(٩) الطبري، حافظ، ثقة.\n(١٠) في (ج): أحمد بن حميد وهو خطأ، والصواب محمد بن حميد بن حيان الرازي، حافظ ضعيف، وكان ابن معين حسن الرأي فيه.\n(١١) ابن أبي عمر العطار أبو عبد الله الرازي، صدوق له أوهام، سيئ الحفظ.","vol":"30","page":59},{"text":"سفيان (١)، عن محمد بن سُوقة (٢)، عن سعيد بن جبير (٣) قال: يؤذن للحجاج (٤) في ليلة القدر، فيكتبون بأسمائهم وأسماء آبائهم، فلا يغادر منهم أحد، ولا يزاد فيهم، ولا ينقص (٥).\nقال الزهري: هي ليلة العظمة والشرف، من قول الناس: لفلان عند الأمير قدر، أي: جاه ومنزلة، ويقال: قدّرتُ فلانًا، أي عظَّمته (٦)، قال الله تعالى: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ﴾ (٧) أي؛ ما عظَّموا (٨) الله حق تعظيمه. وقال أبو بكر الورَّاق: سميت بذلك لأن\n_________\n(١) الثوري، ثقة.\n(٢) الغنوي، أبو بكر، الكوفي، العابد، ثقة، مرضيٌّ.\n(٣) ثقة، ثبت، فقيه.\n(٤) في (ب)، (ج): للحاج.\n(٥) [٣٥٦١] الحكم على الإسناد:\nضعيفٌ. علَّته محمد بن حميد الرازي، ضعيف، وشيخ المصنف لم أجده والأثر صحيح من طريق آخر.\nالتخريج:\nالمصنف أورده من طريق ابن جرير، حدَّثنا ابن حميد، وشيخ المصنف لم أجده، ولم أجده في المطبوع، والذي في المطبوع \"جامع البيان\" ٣٠/ ٢٥٩ من طريق أبي كريمب، حدَّثنا وكيع عن سفيان به، وهذا إسناد صحيح، فلعل لهذا الأثر عند ابن جرير إسنادان: الأول: من طريق محمد بن حميد، وهذا ساقط من المطبوع وهو الَّذي أورده المصنف الثاني: من طريق أبي كريب.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٨٥ وتصحف فيه من الزهري إلى الأزهري، \"زاد المسير\" لابن الجوزي ٩/ ١٨٢، \"فتح الباري\" لابن حجر ٤/ ٢٥٥.\n(٧) الأنعام: ٩١، الزمر: ٦٧.\n(٨) في (ب)، (ج): عظموه.","vol":"30","page":60},{"text":"من لم يكن ذا قدر وخطر يصير في هذِه الليلة ذا قدر إذا أدركها وأحياها (١). وقيل: لأن كل عمل صالح يوجد فهيا من المؤمن يكون ذا قدر، (وقيمة عند الله تعالى؛ لكونه مقبولًا فيها (٢).\nوقيل: لأنه أُنزِل فيها كتاب ذو قدر على رسول ذي قدر؛ لأجل أمة ذات قدر) (٣) (٤).\nوقال سهل بن عبد الله: لأن الله سبحانه يقدر الرحمة فيها على عباده المؤمنين (٥). وقيل: لأنه يُنزل (٦) فيها إلى الأرض ملائكة أولوا قدر، وذو خطر (٧).\nوقال الخليل بن أحمد: سميت بذلك لأن الأرض تضيق فيها بالملائكة (٨) من قوله: ﴿وَيَقْدِرُ﴾ (٩) (١٠) و﴿وَمَنْ قُدِرَ عَلَيْهِ\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٩/ ١٨٢، \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٥، \"فتح الباري\" لابن حجر ٤/ ٢٥٥.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٨٥، \"لباب التأويل\" للخازن ٤/ ٤٥٠.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٩/ ١٨٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣١.\n(٤) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٥) انظر: \"حقائق التفسير\" للسلمي أ/ ٣٧١، \"الجامع لأحكام القرآن\" ٢٠/ ١٣١.\n(٦) في (ب)، (ج): نزل.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣١.\n(٨) انظر: \"زاد المسير\" لابن الجوزي ٩/ ١٨٢، \"لباب التأويل\" للخازن ٤/ ٤٥٠.\n(٩) الرعد: ٢٦.\n(١٠) ويقدر ساقطة من (ج).","vol":"30","page":61},{"text":"رِزْقُهُ﴾ (١).\nالباب الثاني: ذكر اختلاف العلماء في وقتها وأي ليلة هي:\nواختلفت الصحابة فيها فقال بعضهم (٢): إنما كانت على عهد رسول الله - ﷺ - ثم رفعت.\n[٣٥٦٢] أخبرني أبو محمد عبد الله بن حامد (٣) إجازة، أخبرنا محمد بن الحسين بن الحسن (٤)، حدثنا أحمد بن يوسف (٥)، حدثنا عبيد الله (٦)، أخبرنا سفيان (٧)، عن الأوزاعي (٨)، عن مرثد، -أو أبي مرثد (٩) -\n_________\n(١) الطلاق: ٧.\n(٢) لم يعين المصنف أحدًا منهم، ولم أر من عيَّنهم، ولعل المصنف استنبط ذلك من سؤال أبي ذر وردّ أبي هريرة على هذا القول، مما يفهم أن هناك من كان يقول به، وإلَّا فما أورده المصنف هو رد على هذا القول لا دليل له إلَّا على النحو الَّذي ذكرت آنفًا والله أعلم.\n(٣) الوزان، لم يذكر بجرح أو تعديل.\n(٤) النيسابوري القطان، قال عنه الحاكم: الشيخ الصالح.\n(٥) الأزدي، المعروف بحمدان، حافظ، لْقة.\n(٦) ابن موسى العبسي الكوفي، أبو محمد، ثقة، كان يتشيع.\n(٧) الثوري، ثقة.\n(٨) عبد الرحمن بن عمرو، ثقة، جليل، فقيه.\n(٩) قال ابن أبي حاتم في ترجمته: مالك بن مرثد، ويقال: مرثد بن أبي مرثد الزماني، روى عن أبيه عن أبي ذر، روى عنه سماك بن الوليد الحنفي أبو زميل، والأوزاعي، غير أن الأوزاعي مرة يقول: مرثد، ومرة يقول: عن ابن مرثد أو أبي مرثد، سمعت أبي يقول ذلك. \"الجرح والتعديل\" ٨/ ٢١٥. اهـ. وقال الحافظ ابن حجر: ثقة. انظر \"تقريب التهذيب\" (٦٤٤٨).","vol":"30","page":62},{"text":"(عن أبيه) (١) (٢) قال: كنت جالسًا مع أبي ذر (٣) عند الجمرة الوسطى (٤) فسئل عن ليلة القدر، فقال: كنت أسئلَ الناس عنها رسول الله - ﷺ -، قال: قلت يا رسول الله: ليلة القدر هي شيء يكون على عهد الأنبياء ﵈ ينزل (٥) فيها، فإذا قُبِضُوا رُفِعَت؟ قال: \"لا، بل هي إلى يوم القيامة\" (٦).\n_________\n(١) مرثد بن عبد الله الزماني، مقبولٌ.\n(٢) ما بين القوسين ساقط من جميع النسخ، وأضفتها من \"المصنف\" لابن أبي شيبة ٢/ ٢٥١، \"التاريخ الكبير\" للبخاري ٧/ ٣١١، وغيرهما من الكتب الواردة في تخريج الحديث.\n(٣) صحابي جليل.\n(٤) الأصل: حمزة الواسطي والتصحيح من (ب)، (ج).\n(٥) في (ب): تنزل، وفي (ج): تتنزل.\n(٦) [٣٥٦٢] الحكم على الإسناد:\nفيه مرثد بن عبد الله مقبول، وشيخ المصنف لم يذكر بجرح أو تعديل وبقية رجاله ثقات.\nالتخريج:\nمن طريق الأوزاعي:\nرواه ابن أبي شيبة في \"المصنف\" ٢/ ٢٤٩ (٨٦٦٤)، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٤٣٨ (٣٦٨٣) وضعَّف إسناده المحقق، وابن خزيمة في \"صحيحه\" ٣/ ٣٢٠ (٢١٦٩) والبزار في \"البحر الزخار\" كما في \"كشف الأستار\" ١/ ٤٨٦ (١٠٣٥).\nوقد جاء من طريق أبي زميل سماك بن الوليد الحنفي عن مالك بن مرثد عن أبيه. رواه الإمام أحمد في \"مسنده\" ٦/ ٢١٦ (٢٠٩٨٨)، والنسائي في \"السنن الكبرى\" ٢/ ٢٧٨، وابن خزيمة في \"صحيحه\" ٣/ ٣٢١ (٢١٧٠)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٨٥.","vol":"30","page":63},{"text":"[٣٥٦٣] أخبرنا عبد الله بن حامد (١)، أخبرنا محمد بن عامر السمرقندي (٢)، أخبرنا عمر (٣) بن بجير (٤)، حدثنا عبد (٥) بن حميد (٦)، عن روح بن (٧) عبادة (٨)، حدثنا ابن جريج (٩)، أخبرني داود بن أبي عاصم (١٠)، عن عبد الله بن يحنس مولى معاوية (١١)، قال: قلت\n_________\n= ورواه الحاكم في \"المستدرك\" ٢/ ٥٧٨ وقال: هذا حديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي، وفي ١/ ٦٠٣ هذا حديث صحيح على شرط مسلم ولم يخرجاه. والبيهقي في \"السنن الكبرى\" ٤/ ٣٠٧ (٨٣٠٨)، وفي \"شعب الإيمان\" ٣/ ٣٢٤ (٣٦٧١).\nوقال الهيثمي في \"مجمع الزوائد\" ٣/ ١٧٧: رواه البزار، ومرثد هذا لم يرو عنه غير ابنه -في المطبوع: أبيه وهو خطأ- مالك، وبقية رجاله ثقات.\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) في (ب): عمرو، وهو خطأ.\n(٤) الإمام الحافظ الثبت الجوال.\n(٥) في (ب)، (ج): عبد الله.\n(٦) ثقةٌ، حافظ.\n(٧) في (ج): عن وهو خطأ.\n(٨) ثقةٌ، فاضلٌ، له تصانيف.\n(٩) ثقةٌ، فقيه، فاضل.\n(١٠) داود بن أبي عاصم بن عروة بن مسعود الثقفي، المكي، روى عن: ابن عمر، وعثمان بن أبي العاص، وسعيد بن المسيب روى عنه: عبد الله بن عثمان بن خثيم، ويزيد بن أبي زياد، وابن جريج، قال أبو زرعة، وأبو داود والنسائي: ثقة، وكذلك ابن حجر: ينظر: \"الجرح والتعديل\" ٣/ ٤٢١، \"تهذيب الكمال\" ٨/ ٤٠٥، \"التقريب\" (١٧٩٣).\n(١١) قال البخاري وابن أبي حاتم: روى عن أبي هريرة، روى عنه داود بن أبي عاصم. =","vol":"30","page":64},{"text":"لأبي هريرة: زعموا أن ليلة القدر قد رفعت، قال: كذب من قال ذلك، قلت: هي في كل شهر رمضان أستقبله، قال: نعم (١).\nوقال بعضهم: هي في ليالي السنة كلها، وأن من علّق طلاق امرأته، أو إعتاق عبده بليلة القدر لم يقع الطلاق ولم ينفذ العتاق، إلى مضي سنةٍ من يوم حلف (٢)، وهي إحدى الروايات عن ابن مسعود قال: من يَقُم الحول كلها يصبها قال: فبلغ ذلك عبد الله بن عمر، فقال: يرحم الله أبا عبد الرحمن أما إنه علم أنها في شهر رمضان، ولكن أراد أن لا يتكل الناس (٣)، وإلى هذا ذهب\n_________\n= وكذا قال ابن حبان في \"الثقات\" انظر \"التاريخ الكبير\" ٥/ ٢٣٠، \"الجرح والتعديل\" ٥/ ٢٠٤، \"الثقات\" ٥/ ٥٣.\n(١) [٣٥٦٣] الحكم على الإسناد:\nضعيف؛ فيه شيخ المصنف لم يذكر بجرح أو تعديل، ومحمد بن عامر لم أجده، ولجهالة عبد الله بن يحنس.\nالتخريج:\nرواه عبد الرزاق في مصنفه ٤/ ٢٤٩ (٦٧٨٨)، قال: حدثنا ابن جريج به، وعزاه في \"الدر المنثور\" ٦/ ٦٣٠ إلى عبد بن حميد.\n(٢) انظر: \"شرح معاني الآثار\" للطحاوي ٣/ ٩٣، \"فتح الباري\" لابن حجر ٤/ ٢٦٤، \"شرح الصدر\" للعراقي ٢/ ٢٧٠ من مجموعة الرسائل المنيرية، \"معالم التنزيل\" للبغوي ٨/ ٤٨٦، \"روضة الطالبين\" للنووي ٢/ ٣٩٠.\n(٣) رواه الإمام مسلم في كتاب الصيام، باب فضل ليلة القدر والحث على طلبها وبيان محلها، وأرجى أوقات طلبها (٧٦٢) لكن بدلًا من عبد الله بن عمر أُبي بن كعب، ولم أجد هذا القول لابن عمر فيما بين يدي من المراجع. وكل الروايات تدل على أن القائل هو أُبي بن كعب.","vol":"30","page":65},{"text":"أبو حنيفة (١) ﵀ إلى أنها في جميع السنة، وحكى عنه أيضًا أنه قال: رُفعت ليلة القدر (٢).\nوروي عن ابن مسعود أيضًا أنه قال: إذا كانت السنة في ليلة، كانت العام المستقبل في ليلة أخرى (٣).\nوالجمهور من أهل العلم على أنها في شهر رمضان في كل عام (٤).\n[٣٥٦٤] أخبرنا عبد الله بن حامد (٥)، أخبرنا محمد بن عامر (٦)، أخبرنا ابن بجير (٧)، حدثنا عبد بن حميد (٨)، عن عبيد الله بن موسى (٩)، عن إسرائيل (١٠)، عن أبي إسحاق (١١)، عن سعيد بن\n_________\n(١) هو النعمان بن ثابت الكوفي، أبو حنيفة الإمام، فقيه مشهور، مات سنة خمسين ومائة على الصحيح. انظر: \"تقريب التهذيب\" لابن حجر ٢/ ٢٤٨، \"الجرح والتعديل\" لابن حجر ٨/ ٤٤٩.\n(٢) انظر هذين القولين في \"الفروع\" لابن مفلح ٣/ ١٤١ وقال: وذكر صاحب \"المحرر\" أن الأول -أي: رفعها- أشهر عنه وعن أصحابه. اهـ. وانظر: \"فتح الباري\" لابن حجر ٤/ ٢٦٣، \"شرح معاني الآثار\" للطحاوي ٣/ ٩٣.\n(٣) لم أجده.\n(٤) انظر: \"فتح الباري\" ٤/ ٢٦٣، \"شرح الصدر\" للعراقي ٢/ ٢٧٠ من مجموعة الرسائل المنيرية.\n(٥) الوزان، لم يذكر بجرح أو تعديل.\n(٦) السمرقندي، لم أجده.\n(٧) في (ب): عمرو بن نحيد وهو خطأ. وهو عمر بن محمد بن بجير، إمام حافظ ثبت.\n(٨) في (ج): عمرو بن محمد وهو خطأ، وابن حميد ثقةٌ حافظ.\n(٩) العبسي، ثقةٌ، كان يتشيع.\n(١٠) ثقة.\n(١١) السبيعي، ثقة، مكثر عابد، اختلط بأخرة.","vol":"30","page":66},{"text":"جبير (١)، عن ابن عمر، أنه سئل عن ليلة القدر: أفي كل رمضان هي؟ قال: نعم (٢).\n[٣٥٦٥] وأخبرني عقيل (٣) أن المعافى (٤) بن زكريا (٥)، أخبرهم\n_________\n(١) فقيه.\n(٢) [٣٥٦٤] الحكم على الإسناد:\nشيخ المصنف، لم أر فيه جرحًا أو تعديلًا وابن عامر لم أجده، والأثر صحيح كما سيأتي.\nالتخريج:\nرواه ابن أبي شيبة في \"مصنفه\" ٢/ ٣٢٥ (٩٥٢٨)، وصحح إسناده ابن حجر \"فتح الباري\" ٤/ ٢٦٣، ورواه ابن جرير في \"جامع البيان\" ٣٠/ ٢٥٩. قال: حدثنا أبو كريب، ثنا وكيع عن سفيان، عن أبي إسحاق به، ورجاله ثقات.\nورواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٨٤، قال: حدثنا صالح بن عبد الرحمن، ثنا يوسف بن عدي، ثنا أبو الأحوص، عن أبي إسحاق، به.\nوقد ورد مرفوعًا رواه أبو داود في كتاب: شهر رمضان، باب: من قال: هي في كل رمضان (١٣٨٧) وقال: رواه سفيان وشعبة عن أبي إسحاق موقوفًا على ابن عمر لم يرفعاه إلى النبي - ﷺ -، وضعفه الألباني في \"ضعيف سنن أبي داود\"ح/ ٢٩٦ (ص ١٣٤) وقال: والصحيح موقوف. وقال ابن كثير: ورجاله ثقات لكن قال أبو داود .. فذكر ما تقدم \"تفسير ابن كثير\" ١٤/ ٤١٠.\nوقد رواه مرفوعًا كذلك البيهقي في \"السنن الكبرى\" ٤/ ٣٠٧ (٨٣٠٩) ورجَّح وقفه.\nقال ولي الدين بن الحافظ العراقي: الحديث محتمل للتأويل بأن يكون المعنى بأنها تتكرر وتوجد في كل سنة في رمضان، لأنها وجدت مرة في الدهر. \"شرح الصدر\" ٢/ ٢٧٠ من مجموعة الرسائل المنيرية.\n(٣) الجرجاني، لم أجده.\n(٤) في (ب)، (ج): أبا المعافي وهو خطأ.\n(٥) العلامة، الفقيه، الحافظ، الثقة.","vol":"30","page":67},{"text":"عن محمد بن جرير (١)، حدثني يعقوب (٢)، حدثنا ابن علية (٣)، حدثنا ربيعة بن كلثوم (٤) قال: قال رجل للحسن وأنا أسمع: أرأيت ليلة القدر، أفي كل رمضان هي؟ قال: نعم، والله الذي لا إله إلاَّ هو إنها لفي كل رمضان، وإنها لليلة يفرق فيها كل أمر حكيم، فيها يقضي الله كل أجل، وعمل، ورزق، وخلق إلى مثلها (٥).\nواختلفوا في أي ليلة هي؟ فقال أبو رزين العقيلي: هي أول ليلة من شهر رمضان (٦)، وقال الحسن: هي ليلة سبع عشرة، وهي الليلة التي كانت صبيحتها وقعة بدر (٧).\n_________\n(١) الطبري، الإمام العلم المجتهد، عالم العصر، صاحب التصانيف البديعة.\n(٢) الدورقي، ثقة، وكان من الحفاظ.\n(٣) ثقة، حافظ.\n(٤) ربيعة بن كلثوم بن جبر -بجيم وموحدة ساكنة- البصري، روى عن: أبيه والحسن البصري، روى عنه: عبد الصمد بن عبد الوارث وعفان بن مسلم ويحيى القطان. قال أحمد: صالح. وقال ابن معين: ثقة، وقال ابن حجر: صدوق يهم. ينظر \"الجرح والتعديل\" ٣/ ٤٧٧، \"تهذيب الكمال\" ٩/ ١٤٣، \"التقريب\" (١٩١٧).\n(٥) [٣٥٦٥] الحكم على الإسناد:\nشيخ المصنف لم أجده، وربيعة صدوق يهم.\nالتخريج:\nرواه ابن جرير في \"جامع البيان\" ٣٠/ ٢٥٩، ومن طريقه أخرجه المصنف وابن أبي شيبة في \"المصنف\" ٢/ ٣٢٦ (٩٥٣٤).\n(٦) انظر: \"معالم التنزيل\" ٨/ ٤٨٦، \"فتح الباري\" لابن حجر ٤/ ٢٦٣، \"شرح الصدر\" للعراقي ٢/ ٢٧١.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٨٦، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤١٠، \"شرح الصدر\" للعراقي ٢/ ٢٧٢ من مجموعة الرسائل المنيرية. =","vol":"30","page":68},{"text":"والصحيح أنها في العشر الأواخر من شهر رمضان، وإليه ذهب الشافعي (١) يدل عليه ما:\n[٣٥٦٦] حدثنا أبو محمد الحسن بن أحمد بن محمد الشيباني (٢)، أخبرنا عبد الله بن محمد بن مسلم (٣)، حدثنا يونس بن عبد الأعلى (٤)، أخبرنا ابن وهب (٥)، أخبرنا يونس بن يزيد (٦)،\n_________\n= وهذا القول ورد مرفوعًا من حديث ابن مسعود عند أبي داود، كتاب: شهر رمضان، باب: من روى أنها ليلة سبع عشرة (١٣٨٤) وضعفه الألباني في \"ضعيف سنن أبي داود\" (٢٩٥)، (ص ١٣٣).\nوقد ورد موقوفًا عليه عند ابن أبي شيبة في \"المصنف\" ٢/ ٢٥١ (٨٦٧٤)، وفيه حجير التغلبي: مجهول، انظر ترجمته في \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٩١.\nوورد موقوفًا على زيد بن أرقم عند ابن أبي شيبة كما ذكر ذلك ابن حجر في \"فتح الباري\" ٤/ ٢٦٣ والذي في \"المصنف\" المطبوع ٢/ ٣٢٦ قوله: أنها ليلة تسع عشرة، وقد رواه البخاري في \"التاريخ الكبير\" ٣/ ٩١ في ترجمة حوط وقال: وهذا منكر لا يتابع عليه.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤١٠، \"مجمع الزوائد\" للهيثمي ٣/ ١٧٧.\nوورد كذلك عن أبي بكر بن عبد الرحمن بن الحارث بن هشام كما في \"المصنف\" لابن أبي شيبة ٢/ ٢٥٢.\n(١) انظر: \"معرفة السنن والآثار\" للطحاوي ٦/ ٣٨٤، \"روضة الطالبين\" للنووي ٢/ ٣٩٠، \"معالم التنزيل\" للبغوي ٨/ ٤٨٦، \"فتح الباري\" لابن حجر ٤/ ٧٩١.\n(٢) إمام صدوق مسند عدل.\n(٣) أبو بكر، الحافظ، الناقد، المتقن.\n(٤) المصري، ثقة.\n(٥) عبد الله بن وهب المصري، أبو محمد، ثقة.\n(٦) الأيلي، أبو يزيد، ثقة، إلا أن في روايته عن الزهري وهمًا قليلًا.","vol":"30","page":69},{"text":"عن ابن شهاب (١)، عن أبي سلمة بن عبد الرحمن (٢)، عن أبي هريرة أن رسول الله - ﷺ - قال: \"أُريت ليلة القدر ثم أيقظني بعض أهلي فَنُسيّتُها، فالتمسوها في العشر الغوابر\" (٣) (٤).\n[٣٥٦٧] أخبرنا أبو بكر (٥) محمد بن أحمد (بن عبدوس) (٦) العبدوسي (٧) (٨)، أخبرنا أبو الحسن علي بن أحمد المحفوظي (٩)، حدثنا عبد الله بن هاشم (١٠)، حدثنا عبد الرحمن بن مهدي (١١)، عن سفيان (١٢)، وشعبة (١٣)، وإسرائيل (١٤)، عن أبي إسحاق (١٥)، عن\n_________\n(١) الزهري، متفق على جلالته وإتقانه.\n(٢) أبو سلمة بن عبد الرحمن بن عوف الزهري، المدني، ثقة، مكثر.\n(٣) الغوابر: أي البواقي، جمع غابر. \"النهاية في غريب الحديث\" ٣/ ٣٣٧.\n(٤) [٣٥٦٦] الحكم على الإسناد:\nصحيح.\nالتخريج:\nرواه مسلم في كتاب: الصيام، باب: فضل ليلة القدر (١١٦٦).\n(٥) في (ج): أبو محمد وهو خطأ.\n(٦) ما بين القوسين زيادة من (ب)، (ج).\n(٧) في الأصل: العدوي وأظنها متصحفة مما أثبته من (ب)، (ج)، فإني لم أر في ترجمته نسبته إلى العدوي.\n(٨) النحوي، الفقيه، لم يذكر بجرح أو تعديل.\n(٩) لم يذكر بجرح أو تعديل.\n(١٠) ابن حيان العبدي، ثقة.\n(١١) العنبري، ثقة، ثبت، حافظ.\n(١٢) الثوري، ثقة، حافظ، إمام حجة، كان ربما دلس.\n(١٣) ابن الحجاج، ثقة حافظ متقن، كان الثورى يقول: هو أمير المؤمنين في الحديث.\n(١٤) ثقة.\n(١٥) السبيعي، ثقة، مكئر عابد اختلط بأخرة.","vol":"30","page":70},{"text":"هبيرة (١) (٢)، عن علي (٣) - ﵁ - أن النبي - ﷺ - كان يوقظ أهله فى العشر الأواخر من رمضان (٤).\n_________\n(١) في (ج): عن أبي هريرة وهو خطأ.\n(٢) هبيرة بن يريم، لا بأس به، وعيب بالتشيع.\n(٣) أمير المؤمنين.\n(٤) [٣٥٦٧] الحكم على الإسناد:\nشيخ المصنف وشيخه لم أر فيهما جرحًا أو تعديلًا، وهبيرة بن يريم لا بأس به، والحديث بشواهده صحيح كما سيأتي.\nالتخريج:\nرواه ابن أبي شيبة في \"المصنف\" ٢/ ٢٥١ ح/ ٨٦٧٤، ورواه عبد الرزاق ٤/ ٢٥٤ (٧٧٠٣).\nورواه أحمد في مسنده ١/ ١٥٧ (٧٦٤) وفي ١/ ٢١٣، (١١٠٧).\nرواه الترمذي في كتاب: الصوم، باب منه، (٧٩٥)، قال أبو عيسى: هذا حديث حسن صحيح.\nورواه أبو يعلى في مسنده ١/ ٣٠٦ (٣٧٣) وصحَّح إسناده المُقّق.\nورواه أبو داود الطيالسي في \"مسنده\" (ص ١٨) (١١٨).\nكلهم من حديث سفيان وشعبة وإسرائيل به.\nوفيه هبيرة بن يريم لا بأس به لكن تابعه الأسود بن يزيد وهو ثقة، وسيورده المصنف بعد هذا الحديث.\nوله شاهد من حديث عائشة - ﵂ - كان رسول الله - ﷺ - إذا دخل العشر أحيا الليل وأيقظ أهله وجدَّ، وشدَّ المئزر. رواه البخاري في فضل ليلة القدر، باب العمل في العشر الأواخر من رمضان (٢٠٢٤)، ورواه مسلم في كتاب الاعتكاف، باب الاجتهاد في العشر الأواخر من شهر رمضان (١١٧٤) فالحديث بالمتابع والشاهد صحيح.\nوقد صحَّحه الألباني في \"صحيح سنن الترمذي\" ١/ ٢٣٩ (٦٣٧).","vol":"30","page":71},{"text":"[٣٥٦٨] وأخبرنا أبو محمد المخلدي (١)، وعبد الله بن حامد (٢) قالا: ثنا مكي بن عبدان (٣)، حدثنا عمار بن رجاء (٤)، حدثنا أحمد بن أبي ظبية (٥)، عن عنبسة بن الأزهر (٦)، عن أبي إسحاق (٧)، عن الأسود بن يزيد (٨)، قال: سمعت عليًّا - ﵁ - يقول: كان رسول الله - ﷺ - إذا دخل في العشر الأواخر من رمضان دأب (٩) وأدأب أهله (١٠).\n_________\n(١) الحسن بن أحمد الشيباني إمام صدوق مسند عدل.\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) محدث، ثقة، متقن.\n(٤) التغلبي، حافظ ثقة إمام.\n(٥) أبو محمد، الجرجاني، صدوق، له أوهام.\n(٦) عنبسة بن الأزهر الشيباني، أبو يحيى، الكوفي، قاضي جرجان، روى عن: سلمة بن كهيل وسمال بن حرب وأبي إسحاق السبيعي، روى عنه: أحمد بن أبي طيبة ويونس بن بكير، قال أبو داود: لا بأس به، وكذا أبو حاتم وزاد: يكتب حديثه ولا يحتج به، وقال ابن حجر: صدوق ربما أخطأ. ينظر \"الجرح والتعديل\" ٦/ ٤٠١، \"تهذيب الكمال\" ٢٢/ ٤٠٢، \"التقريب\" (٥١٩٧).\n(٧) السبيعي، ثقة، مكثر عابد، اختلط بأخرة.\n(٨) النخعي، ثقة، مكثر، فقيه.\n(٩) الدأب: العادة والشأن، وقد يحرك، وأصله من دأب في العمل إذا جدَّ وتعب.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٩٥.\n(١٠) [٣٥٦٨] الحكم على الإسناد:\nضعيف، فيه عنبسة بن الأزهر، صدوق، ربما أخطأ، والحديث بشواهده صحيح.\nالتخريج:\nأخرجه السهمي في \"تاريخ جرجان\" (ص ٢٨٠) في ترجمة عنبسة بن الأزهر. قال: أخبرنا أبي حدثنا عبد الملك بن محمد، حدَّثنا عمار هو ابن رجاء به، والحديث يشهد له ما تقدم في الحديث السابق.","vol":"30","page":72},{"text":"فدلت هذِه الأخبار على أن ليلة القدر في العشر الأواخر من رمضان (١) ثم اختلفوا في أي ليلة هي (٢)، فقال أبو سعيد الخدري هي الليلة الحادية والعشرون واحتج في ذلك بما:\n[٣٥٦٩] أخبرنا أبو نعيم عبد الملك بن الحسن بن محمد الأزهري (٣)، حدَّثنا بأسفراين (٤)، حدثنا أبو عوانة يعقوب بن إسحاق الحافظ (٥) سنة ست عشرة وثلاثمائة، حدثنا المزني (٦)، قال: قال الشافعي (٧) ح (٨).\n[٣٥٧٠] وأخبرنا أبو محمد إسحاق بن إبراهيم بن أحمد المطوعي (٩)، وأبو علي الحسين (١٠) بن محمد السيوري (١١)، وأبو عبد الله محمد بن عبد الله الضبّي (١٢) ﵏ قالوا: حدثنا\n_________\n(١) في (ب)، (ج): من شهر رمضان.\n(٢) في (ب)، (ج): منها.\n(٣) صالح، ثقة.\n(٤) في الأصل: سفرأني والمثبت من (ب)، (ج).\n(٥) قال الحاكم: من علماء الحديث وأثباتهم.\n(٦) إسماعيل بن يحيى تلميذ الشافعي، قال أبو حاتم: صدوق.\n(٧) محمد بن إدريس، الإمام المشهور.\n(٨) في الأصل: (خ) بالمعجمة، والصواب بالمهملة كما في (ب)، (ج)، ومعناها: التحول من إسناد إلى إسناد، وقيل غير ذلك. \"تدريب الراوي\" ٢/ ٨٤.\n(٩) أبو محمد لم يذكر بجرح أو تعديل.\n(١٠) في (ب)، (ج): الحسن وهو خطأ.\n(١١) ثقة، كثير الحديث.\n(١٢) ثقة، إمام، حافظ.","vol":"30","page":73},{"text":"أبو العباس الأصم (١)، أخبرنا الربيع (٢)، أخبرنا الشافعي، أخبرنا مالك (٣)، عن ابن الهاد (٤)، عن محمد بن إبراهيم التيمي (٥)، عن أبي سلمة (٦)، عن أبي سعيد الخدري، قال: كان رسول الله - ﷺ - يعتكف العشر الوسطى (٧) من شهر رمضان، فلما كانت إحدى وعشرين، وهي التي كان يخرج في صبيحتها من اعتكافه، قال - ﷺ -: \"من كان اعتكف معي، فليعتكف العشر الأواخر، فإني أريت هذِه الليلة ثم أنسيتها \"، قال: \"ورأيتني أسجد في ماء وطين فالتمسوها في العشر الأواخر، والتمسوها في كل وتر\"، فأمطرت (٨) السماء من (٩) تلك الليلة، وكان المسجد على عريش (١٠) فوكف المسجد، قال أبو سعيد: فأبصر (١١) عيناي رسول الله - ﷺ - انصرف علينا،\n_________\n(١) محمد بن يعقوب، ثقة.\n(٢) المرادي، صاحب الشافعي، ثقة.\n(٣) إمام دار الهجرة، رأس المتقنين، وكبير المثبتين.\n(٤) يزيد بن عبد الله المدني، ثقة، مكثر.\n(٥) ثقة له أفراد.\n(٦) ابن عبد الرحمن بن عوف الزهري، ثقة، مكثر.\n(٧) في (ب)، (ج): الأوسط.\n(٨) في (ج): فمطرت.\n(٩) في (ب)، (ج): في.\n(١٠) العريش: هو كل ما يُستظل به.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٢٠٧.\n(١١) في (ب)، (ج): فأبصرت.","vol":"30","page":74},{"text":"وعلى جبهته وأنفه أثر الماء والطين من صبيحة إحدى وعشرين (١).\nوقال بعضهم: هي الليلة الثالثة والعشرون منها:\n[٣٥٧١] أخبرنا عبد الله بن حامد بن محمد الأصبهاني (٢)، أخبرنا محمد بن عبد الله الهمداني (٣)، حدثنا الحسن بن عبد الأعلى (٤)، أخبرنا عبد الرزاق (٥)، عن معمر (٦)، عن أيوب (٧)، عن نافع (٨)، عن ابن عمر قال: جاء رجل إلى النبي - ﷺ - فقال: يا رسول الله، إني رأيت في النوم كأن ليلة القدر ليلة سابعة تبقى. قال رسول الله - ﷺ -:\n_________\n(١) [٣٥٦ - ٣٥٧٠] الحكم على الإسناد:\nصحيح.\nالتخريج:\nرواه البخاري في كتاب: الاعتكاف، باب: الاعتكاف في العشر الأواخر (٢٠٢٧).\nرواه مسلم في كتاب: الصيام، باب: فضل ليلة القدر (١١٦٧).\n(٢) الوزان، لم يذكر بجرح أو تعديل.\n(٣) ثقة.\n(٤) الحسن بن عبد الأعلى بن إبراهيم الأبنادي، اليمني، الصنعاني، البوسي، صاحب عبد الرزاق روى عنه خمسين حديثًا روى عنه: أبو عوانة وأحمد بن شعيب الأنطاكي، وأبو القاسم الطبراني، قال الذهبي: ما علمت به بأسًا. ينظر: \"الأنساب\" ١/ ١٠١، ٢/ ٣٥٩، \"سير أعلام النبلاء\" ١٣/ ٣٥١.\n(٥) ابن همام الصنعاني، ثقة، حافظٌ عمي في آخر عمره فتغير وكان يتشيع.\n(٦) معمر بن راشد الأزدي، ثقة، ثبت، فاضل.\n(٧) السختياني، ثقة، ثبت، حجة.\n(٨) مولى ابن عمر، ثقة، ثبت، فقيه، مشهور.","vol":"30","page":75},{"text":"\"أرى رؤياكم قد تواطأت على ثلاث وعشرين، فمن كان منكم يريد أن يقوم من الشهر شيئًا فليقم ليلة ثلاثٍ وعشرين\".\nقال معمر: وكان أيوب يغتسل ليلة ثلاث وعشرين ويمس طيبًا (١).\n[٣٥٧٢] وأخبرنا عبد الله بن حامد الوزان (٢)، أخبرنا مكي بن عبدان (٣)، حدثنا أحمد بن حفص (٤)، حدثني أبي (٥)، حدثني إبراهيم (٦) عن (٧) عبّاد، وهو ابن إسحاق (٨)، عن الزهري (٩)، عن ضمره (١٠) بن عبد الله بن أنيس (١١)،\n_________\n(١) [٣٥٧١] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، والحسن بن عبد الأعلى ليس به بأس والحديث صحيح، كما في التخريج.\nالتخريج:\nرواه عبد الرزاق في \"المصنف\" ٤/ ٢٤٩ (٧٦٨٨) بإسناد صحيح، ومن طريقه أخرجه المصنف، وروى نحوه الحميدي في \"مسنده\" ٢/ ٢٨٣ (٦٣٤) من طريق سالم عن ابن عمر.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) مكي بن عبدان، ثقة، محدث، متقن.\n(٤) صدوق.\n(٥) صدوق.\n(٦) ابن طهمان الخراساني، ثقة، يغرب، وتكلم فيه للإرجاء.\n(٧) في (ب)، (ج): بن وهو خطأ.\n(٨) اسمه: عبد الرحمن بن إسحاق، صدوق، رُمي بالقدر.\n(٩) الفقيه الحافظ، متفق على جلالته وإتقانه.\n(١٠) في (ب): عمرة وهو خطأ.\n(١١) ضمرة بن عبد الله بن أنيس الجهني، حليف الأنصار، روى عن أبيه، روى عنه: =","vol":"30","page":76},{"text":"عن أبيه (١) قال: كنت في مجلس من بني سلمة، وأنا أصغرهم فقالوا: من يسئل لنا رسول الله - ﷺ - عن ليلة القدر وذلك صبيحة إحدى وعشرين من رمضان، قال: فخرجت فوافيت مع رسول الله - ﷺ - صلاة المغرب، ثم نمت بباب بيته فمر بي، فقال: أدخُل، فدخلت، فأتى بعشائه فرأيتني أكف عنه من قلته فلما فرغ قال: \"ناولني نعلي\" (٢) فقام، وقمت معه، فقال: \"كأن لك حاجة\" فقلت (٣): أرسلني إليك رهطٌ من بني سلمة يسألونك عن ليلة القدر. فقال: \"كم الليلة\" فقلت: اثنتان وعشرون، فقال: \"هي الليلة ثم رجع\"، فقال: \"أو الثالثة\" يريد: ليلة ثلاث وعشرين (٤).\n_________\n= الزهري، وبكير بن عبد الله الأشج، ذكره ابن حبان في \"الثقات\" وقال ابن حجر: مقبول ينظر: \"الجرح والتعديل\" ٤/ ٤٦٦، \"الثقات\" ٤/ ٣٨٨، \"تهذيب الكمال\" ١٣/ ٣٢٢، \"التقريب\" (٢٩٩٠).\n(١) صحابي جليل.\n(٢) في (ج): تصحفت إلى علي وزاد الناسخ: - ﵁ -.\n(٣) في (ب)، (ج): قلت.\n(٤) [٣٥٧٢] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، وضمرة مقبول، إلا أنه قد توبع كما سيأتي.\nالتخريج:\nرواه أبو داود في \"سننه\" كتاب: شهر رمضان، باب في ليلة القدر (١٣٧٩) قال: حدثنا أحمد بن حفص بن عبد الله به.\nقال المنذري: قال أبو داود: وهذا حديث غريب، وعنه: لم يرو الزهري عن ضمرة غير هذا الحديث. \"مختصر سنن أبي داود\" ٢/ ١١٠.","vol":"30","page":77},{"text":"[٣٥٧٣] وأخبرني أبو عبد الله بن فنجويه (١)، حدثنا ظفران بن الحسن (٢)، حدثنا الحسين بن إسماعيل المحاملي (٣)، حدثنا يعقوب الدورقي (٤)، حدثنا عبد الله بن إدريس (٥) قال: سمعت عاصم بن\n_________\n= ورواه النسائي في \"السنن الكبرى\" ٢/ ٢٧٢ (٣٤٠١) من طريق حفص به، وقد تابع ضمرة.\nأخوه عطية بن عبد الله بن أنيس، رواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٨٨.\nأبو الزبير، أخبره جابر بن عبد الله أن عبد الله بن أنس .. رواه الطحاوي في الموضع المتقدم ٣/ ٨٥.\nعبد الله بن حبيب، رواه الطحاوي في الموضع المتقدم.\nوقد روى مسلم في صحيحه في كتاب الصيام، باب فضل ليلة القدر (١١٦٨) من طريق بسر بن سعيد عن عبد الله بن أنيس: أن رسول الله - ﷺ - قال: \"أريت ليلة القدر، ثم أنسيتها، وأراني صبحها أسجد في ماء وطين\" قال: فمطرنا ليلة ثلاث وعشرين وصلى بنا رسول الله - ﷺ - فانصرف وإن أثر الماء والطين على جبهته وأنفه قال: وكان عبد الله بن أنيس يقول: ثلاث وعشرين.\nوانظر مصنف عبد الرزاق في كتاب الصيام، باب: في ليلة القدر ٤/ ٢٥١ (٧٦٨٩) وما بعدها.\nوالحديث قال عنه الألباني: حسن صحيح، انظر \"صحيح سنن أبي داود\" ١/ ٢٥٩، ح/ ١٢٣٠.\n(١) الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) ثقة، صدوق.\n(٤) ثقة، وكان من الحفاظ.\n(٥) الأودي، ثقة، فقيه، عابدٌ.","vol":"30","page":78},{"text":"كليب (١) يروي عن أبيه (٢) عن خاله (٣) قال: قال رسول الله - ﷺ -: \"إني رأيت ليلة القدر ثم أنسيتها، ورأيت مسيح الضلالة، فرأيت رجلين يتلاحيان فحجزت بينهما فأنسيتها، وسأشدوا لكم منها شدوًا فأما ليلة القدر فاطلبوها في العشر الأواخر وترًا، وأما مسيح الضلالة فرجل أجلى الجبهة (٤)، ممسوح العين اليسرى، عريض النحر فيه دفأ، كأنه فلان بن عبد العزى (٥)، أو عبد العزى بن فلان\".\nفذكرت هذا الحديث لابن عباس، قال: وما أعجبك، سأل عمر ابن الخطاب أصحاب رسول الله - ﷺ - ورضي عنهم، وكان يسلني (٦) معهم مع الأكابر منهم، وقال لي: لا تتكلم حتى يتكلموا فقال: علمتم أن رسول الله - ﷺ -، قال في ليلة القدر: \"اطلبوها في العشر الأواخر وترًا \"، ففي أي الوتر ترون؟ قال: فأكثر القوم في الوتر. فقال: ما لك لا تكلم (٧) يا بن عباس، قال: قلت (٨): إن شئتَ\n_________\n(١) صدوق، رمي بالإرجاء.\n(٢) صدوقٌ.\n(٣) الفلتان بن عاصم الجرمي، صحابي.\n(٤) أجلى الجبهة أي: خفيف شعر ما بين النزعتين من الصدغتين، والذي انحسر الشعر على جبهته.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٩٠.\n(٥) في (ب)، (ج) زيادة: بن فلان.\n(٦) في (ب)، (ج): يسألني.\n(٧) في (ب)، (ج): تتكلم.\n(٨) ساقطة من (ج).","vol":"30","page":79},{"text":"تكلمتُ برأي قال: عن رأيك أسألك قال: قلت: رأيت الله -﷿- أكثر ذكر السبع في القرآن، وذكر السموات سبعًا، والأرضين سبعًا، والطواف سبعًا، والجمار (١) سبعًا (٢)، وما شاء الله من ذلك خلق الإنسان من سبعة، وجعل رزقه في (٣) سبعة، فقال: كل ما (٤) ذكرتَ عرفتُ فما قولك: خلق الإنسان من سبعة، وجعل رزقه من سبعة، قال: قلت: ﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ (١٢) ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ (١٣)﴾ إلى قوله: ﴿خَلْقًا آخَرَ﴾ (٥)، ثم قرأت: ﴿أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (٢٥)﴾ إلى قوله: ﴿وَفَاكِهَةً وَأَبًّا (٣١)﴾ (٦)، والأب: مما أنبتت الأرض مما لا يأكله الناس فما أراها إلاَّ ليلة ثلاث وعشرين لسبع بقين.\nفقال عمر: غلبتموني أن تأتوا بما جاء به هذا الغلام الذي لم\n_________\n(١) في الأصل: \"الحجار\"، والمثبت من (ب)، (ج). المقصود رمي الجمار بسبع أحجار.\nوانظر: \"المعجم الكبير\" للطبراني ١٠/ ٢٦٤ (١٠٦١٨).\n(٢) التسبيع في الطواف والجمار ثابت في السنة، فلقد روى الإمام مسلم في كتاب: الحج، باب بيان أن حصى الجمار سبع (١٣٠٠) من حديث جابر قال: قال الرسول - ﷺ -: \"الاستجمار توٌ، ورمي الجمار توٌ، والسعي بين الصفا والمروة توٌ، والطواف توٌ، وإذا استجمر أحدكم فليستجمر بتوٍ\".\nوانظر: \"شرح صحيح مسلم\" للنووي ٩/ ٤٨.\n(٣) في (ب)، (ج): من.\n(٤) في (ب)، (ج)؛ قال فكلما.\n(٥) المؤمنون: ١٢ - ١٤.\n(٦) عبس: ٢٥ - ٣١.","vol":"30","page":80},{"text":"يجتمع شؤون رأسه (١) (٢).\n_________\n(١) شؤون رأسه أي: أصول الشعر وطرائق الرأس. انظر: \"النهاية في غريب الحديث\" ٢/ ٤٢٠.\n(٢) [٣٥٧٣] الحكم على الإسناد:\nفيه ظفران لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه أبو عبد الله المروزي كما في \"مختصر قيام الليل\" (ص ٢٥٢ - ٢٥٣) (٣٤) قال: حدثنا إسحاق، أخبرنا المغيرة بن سلمة المخزومي، ثنا عبد الواحد بن زياد، ثنا عاصم بن كليب به، وإسناده حسن.\nالحديث يتكون من جزئين، فمن أوله إلى قوله: أو عبد العزى بن فلان:\nرواه الطبراني في \"المعجم الكبير\" ١٨/ ٣٣٥ (٨٦٠)، قال: حدثنا أحمد بن يحيى الحلواني، ثنا سعيد بن سليمان، عن صالح بن عمر، عن عاصم بن كليب قال الهيثمي: رجاله رجال الصحيح. \"مجمع الزوائد\" ٣/ ١٧٨.\nورواه ابن أبي شيبة في \"المصنف\" (٢٥٢٢) (٨٦٨٤) مختصرًا، ومن طريقه أخرجه الطبراني في \"المعجم الكبير\" ١٨/ ٣٣٥ (٨٥٩).\nوجاء من رواية عاصم بن كليب عن أبيه عن أبي هريرة:\nرواه أحمد في \"مسنده\" ٢/ ٥٦٥ (٧٨٤٥).\nورواه أبو داود الطيالسي في \"مسنده\" (ص ٣٣٠) (٢٥٣٢).\nوأمَّا الجزء الثاني منه وهو سؤال عمر لأصحاب النبي - ﷺ -:\nفرواه ابن خزيمة في \"صحيحه\" ٣/ ٣٢٢ (٢١٧٢) قال: حدَّثنا علي بن المنذر، حدثنا ابن فضيل، حدثنا عاصم بن كليب الجرمي، عن أبيه، عن ابن عباس، فذكره، وإسناده حسن.\nورواه في الموضع المتقدم (٢١٧٣) قال: حدثنا مسلم بن جنادة، حدثنا ابن إدريس عن عاصم به.\nورواه الحاكم في \"المستدرك\" ١/ ٦٠٤ (١٥٩٧) من طريق عبد الله بن إدريس به =","vol":"30","page":81},{"text":"[٣٥٧٤] وأخبرنا عبد الله بن حامد (١)، (حدثنا ابن شاذان (٢)، حدثنا جيغويه (٣» (٤) حدثنا صالح بن محمد (٥)، حدثنا إبراهيم بن محمد (٦)، عن مسلم الأعور (٧)، عن مجاهد (٨)، عن ابن عباس، أن عمر بن الخطَّاب قال: أخبرني برأيك في (٩) ليلة القدر، قال (١٠): فقلت: إن الله -﷿- وتر يحب الوتر، السموات سبع،\n_________\n= وقال: حديث صحيح على شرط مسلم ولم يخرجاه، ووافقه الذهبي، ورواه البيهقي في \"شعب الإيمان\" ٣/ ٣٣٢ (٣٦٨٧).\nورواه الإمام أحمد في فضائل الصحابة ٢/ ٩٧٥ (١٩٢١) من طريق عبد الله بن إدريس به، مختصرًا، وكذا ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٦٠ بإسنادٍ صحيح وقد تابع كليب بن شهاب في الرواية عن ابن عباس كلا من:\nسعيد بن جبير رواه الحاكم في \"المستدرك\" في الموضع المتقدم.\nعكرمة، رواه عبد الرزاق في \"المصنف\" ٤/ ٢٤٦ (٧٦٧٩). ورواه البيهقي في \"السنن الكبرى\" ٤/ ٣١٣ (٧٦٧٩)، وفي \"شعب الإيمان\" ٣/ ٣٣٤ (٣٦٩٣)، فالأثر بهذِه المتابعات صحيح لغيره، والله أعلم.\nفيتلخص لنا من هذا العرض أن المرفوع من النص حسن، والموقوف صحيح لغيره.\n(١) الوزان، لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) ما بين القوسين ساقط من الأصول، وأثبتها مراعاة للأسانيد السابقة في الكتاب.\n(٥) الترمذي: متهم، ساقط.\n(٦) ابن أبي يحيى الأسلمي، متروك.\n(٧) ابن كيسان الضبي، ضعيف.\n(٨) ثقة، إمام في التفسير وفي العلم.\n(٩) في (ب) و(ج): عن.\n(١٠) ساقطة من (ج).","vol":"30","page":82},{"text":"والأرضون سبع، ونرزق من سبع (ويخرج من سبع) (١)، ولا أراها إلاَّ في سبع بقين من رمضان. فقال عمر: وافق رأيي رأيك، ثم ضرب منكبي فقال (٢): ما أنت بأقل القوم علمًا (٣).\nوقال زيد بن ثابت وبلال: هي ليلة أربع وعشرين ودليلهما ما: [٣٥٧٥] أخبرنا عبد الله بن حامد (٤)، أخبرنا أحمد بن محمد بن أبي سعيد (٥)، حدثنا علي بن حرب (٦)، حدثنا محمد بن معاوية (٧)، حدثنا ابن لهيعة (٨)، عن يزيد بن أبي حبيب (٩)، عن مرثد (١٠) بن\n_________\n(١) ما بين القوسين ساقطة من (ج).\n(٢) في (ب): قال.\n(٣) [٣٥٧٤] الحكم على الإسناد:\nضعيفٌ. جدًا؛ صالح متهم ساقط إبراهيم متروك، وفيه من لم أجده، ومسلم ضعيف.\nالتخريج:\nرواه عبد الرزاق في \"المصنف\" ٤/ ٢٤٦ (٧٦٧٩) من طريق عكرمة بنحوه، وإسناده صحيح، رجاله كلهم ثقات.\nومن طريقه رواه الطبراني في \"المعجم الكبير\" ١٠/ ٢٦٤ (١٠٦١٨) ورواه البيهقي في \"السنن الكبرى\" ٤/ ٣١٣ (٧٦٧٩). قال ابن كثير عن إسناد الطبراني: وهذا إسناد جيد قوي، ونص غريب جدًا والله أعلم. انظر \"تفسير ابن كثير\" ١٤/ ٤١٣. وانظر الإسناد الذي قبله.\n(٤) لم يذكر بجرح أو تعديل.\n(٥) وثقه يوسف القواس.\n(٦) الطائي، صدوق فاضل.\n(٧) أعين، متروك مع معرفته؛ لأنه كان يتلقن، وقد أطلق عليه ابن معين الكذب.\n(٨) صدوق، خلَّط بعد احتراق كتبه.\n(٩) ثقةٌ، فقيهُ، وكان يرسل.\n(١٠) تصحفت في النسخ إلى: يزيد. والمثبت الصواب كما في مصادر الترجمة والتخريج.","vol":"30","page":83},{"text":"عبد الله (١)، عن الصنابحي (٢)، عن بلال (٣) - ﵁ - قال: قال رسول الله - ﷺ -: \"ليلة القدر ليلة أربع وعشرين\" (٤).\n_________\n(١) ثقة.\n(٢) عبد الرحمن بن عسيلة، ثقة.\n(٣) الصحابي الجليل.\n(٤) [٣٥٧٥] الحكم على الإسناد:\nضعيف جدًا؛ محمد بن معاوية، متروك، وابن لهيعة صدوق، خلَّط بعد احتراق كتبه، وقد أخطأ في رفع هذا الحديث كما سيأتي.\nالتخريج:\nرواه الإمام أحمد في \"مسنده\" ٧/ ٢١ (٢٣٣٧٣)، قال: حدثنا موسى بن داود، ثنا ابن لهيعة، عن يزيد بن أبي حبيب، عن أبي الخير مرثد بن عبد الله، عن الصنابحي، عن بلال أن النبي - ﷺ -، فذكره.\nورواه الطبراني في \"المعجم الكبير\" ١/ ٣٦٠ (١١٠٢).\nوالطحاوي في \"شرح معاني الآثار\" ٣/ ٩٢ كلاهما من طريق ابن لهيعة، وبه قال الهيثمي: رواه أحمد وإسناده حسن. \"مجمع الزوائد\" ٣/ ١٧٦.\nقلت: مداره على عبد الله بن لهيعة، وهو صدوق، خلَّط بعد احتراق كتبه، وقد أخطأ في رفع هذا الحديث.\nقال ابن كثير: ابن لهيعة ضعيف، وقد خالفه ما رواه البخاري في كتاب المغازي (٤٤٧٠)، عن عمرو بن الحارث عن يزيد بن أبي الحبيب عن أبي الخير عن أبي عبد الله الصنابحي، قال: أخبرني بلال مؤذن رسول الله - ﷺ - أنها أول السبع من العشر الأواخر. فهذا الموقوف أصح. \"تفسير ابن كثير\" ١٤/ ٤١١.\nوقال ابن حجر: وقد أخطأ ابن لهيعة في رفعه ... فذكر ما ذكره ابن كثير. \"فتح الباري\" ٤/ ٢٦٤.\nقلت: فمفهوم حديث البخاري أن بلالًا يرى أنها ليلة ثلاث وعشرين، وقد جاء ذلك صريحًا عنه، رواه ابن أبي شيبة في \"المصنف\" ٢/ ٢٥١، وابن سعد في =","vol":"30","page":84},{"text":"وقيل هي الليلة الخامسة والعشرون يدل عليه ما:\n[٣٥٧٦] أخبرنا محمد بن عبد الله الحافظٌ (١) في آخرين، قالوا:\n_________\n= \"الطبقات الكبرى\" ٧/ ٥٠٩ قالا: حدَّثنا عبد الله بن نمير عن محمد بن إسحاق عن يزيد بن أبي حبيب، عن مرثد بن عبد الله اليزني، عن الصنابحي، قال: سألت بلالًا عن ليلة القدر؟ قال: ليلة القدر ثلاث وعشرين، وفيه محمد بن إسحاق مدلس، وقد عنعن.\nوأما كون ليلة القدر ليلة أربع وعشرين، فقد جاء ذلك مرفوعًا وموقوفًا. فأما المرفوع فجاء:\n١ - من حديث أبي سعيد الخدري - ﵁ - أن رسول الله - ﷺ - قال: \"ليلة القدر ليلة أربع وعشرين\" قال ابن كثير: إسناد رجاله ثقات. \"تفسيره\" ١٤/ ٤١١.\n٢ - ومن حديث واثلة بن الأسقع، أن النبي - ﷺ - قال: \"وأنزل الفرقان لأربع وعشرين خلت من رمضان\" رواه أحمد في مسنده ٥/ ٧٨ (١٦٥٣٦) وفي إسناده عمران بن دَوَار صدوق يهم، ورمي برأي الخوارج. \"التقريب\" ١/ ٧٥١.\nوأمَّا الموقوف فقد جاء:\n١ - عن ابن عباس - ﵄ - قال: التمسوا ليلة أربع وعشرين، رواه البخاري في \"صحيحه\" في كتاب فضل ليلة القدر باب تحري ليلة القدر في الوتر من العشر الأواخر (٢٠٢٢) عن خالد عن عكرمة عن ابن عباس. قال ابن حجر: جزم المزي بأن طريق خالد هذِه معلقة، والذي أظنه أنها موصولة بالإسناد الأول، وإنما حذفها أصحاب المسندات لكونها موقوفة. \"فتح الباري\" ٤/ ٢٦٢.\n٢ - عن جابر بن عبد الله - ﵁ - قال: وأنزل القرآن على محمد - ﷺ - في أربع وعشرين خلت من رمضان، رواه أبو يعلى في \"مسنده\" ٤/ ١٣٥ (٢١٩٠) وفيه سفيان بن وكيع، ضعيف. \"الكاشف\" ١/ ٤٤٩، وقد جاء ذلك عن ابن مسعود والحسن وقتادة وعبد الله بن وهب. انظر \"تفسير ابن كثير\" ١٤/ ٤١١.\n(١) الحاكم، ثقة، إمام، حافظ.","vol":"30","page":85},{"text":"حدثنا محمد بن يعقوب (١)، حدثنا بحر (٢) بن نصر (٣)، قال: قُرئ على ابن وهب (٤) أخبرك غير واحد، منهم: مالك بن أنس (٥)، عن حميد الطويل (٦)، عن أنس بن مالك أن رسول الله - ﷺ - قال: \"التمسوها في التاسعة، والسابعة، والخامسة\" (٧).\n_________\n(١) أبو العباس الأصم، ثقة.\n(٢) في (ب)، (ج): يحيى بن بحر وهو خطأ.\n(٣) ثقة.\n(٤) ثقة، حافظ، عابد.\n(٥) إمام دار الهجرة، رأس المتقنين، وكبير المثبتين.\n(٦) ثقة مدلس.\n(٧) [٣٥٧٦] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nرواه الإمام مالك في \"الموطأ\" في كتاب الاعتكاف، باب: ما جاء في ليلة القدر ١/ ٣٢٠ وأوله خرج علينا رسول الله - ﷺ - في رمضان فقال: \"إني أريت هذِه الليلة في رمضان حتى تلاحى رجلان فرفعت فالتمسوها .. \" الحديث.\nهكذا رواه مالك، وقد رواه أكثر أصحاب حميد عن أنس عن عبادة بن الصامت، قال ابن عبد البر: الصواب إثبت عبادة وأن الحديث من مسنده \"فتح الباري\" ٤/ ٢٦٨، ومن حديث أنس عن عبادة بن الصامت رواه البخاري في كتاب فضل ليلة القدر، باب: رفع معرفة ليلة القدر لتلاحي الناس (٢٠٢٣)، وفي كتاب الإيمان، باب خوف المؤمن من أن يحبط عمله وهو لا يشعر (٤٩). وقد صرح حميد فيهما بالتحديث في رواية الأصيلي. قال ابن حجر: فأمنا تدليس حميد \"فتح الباري\" ١/ ١١٣.\nورواه ابن أبي شيبة في \"المصنف\" ٢/ ٢٥١، ح/ ٨٦٨٢.\nورواه أحمد في \"المسند\" ٦/ ٦٣٥ (٢٢٢١٤).\nوقد جاء من حديث أبي سعيد الخدري عند مسلم في كتاب الصيام، باب فضل ليلة القدر (١١٦٧).","vol":"30","page":86},{"text":"وقال قوم: هي الليلة السابعة والعشرون، وإليه ذهب على وعائشة وأُبيّ ومعاوية (١) - ﵃ - (٢) يدل (٣) عليه ما:\n[٣٥٧٧] أخبرنا أبو بكر محمد بن أحمد بن عبدوس المُزكيَّ (٤)، حدثنا أبو أحمد حمزة بن العباس العقبي (٥) ببغداد، حدثنا أحمد بن الوليد الفحَّام (٦)، حدثنا أسود بن عامر شاذان (٧)، أخبرنا شعبة (٨)، قال (٩) عبد الله (١٠) بن دينار (١١)،\n_________\n(١) في (ب)، (ج): علي بن أبي طالب وأبي بن كعب وعائشة ومعاوية بن أبي سفيان.\n(٢) أبي بن كعب سيأتي حديثه، ومعاوية بن أبي سفيان، ذكره المروزى في \"مختصر قيام رمضان\" (٢٥٦).\nوقد رواه مرفوعًا عند أبي داود في كتاب شهر رمضان، باب من قال: سبع وعشرون (١٣٨٦). وصححه الألباني في \"صحيح سنن أبي داود\" (١٢٣٦)، وقد ورد عنه أنها ليلة ثلاث وعشرين عند ابن أبي شيبة في \"المصنف\" ٢/ ٣٢٦ (٩٥٣٧)، وكذا عن عائشة (٩٥٤٠) في الموضع المتقدم، وأما قول على وعائشة فلم أجدهما.\n(٣) في الأصل: تدل والمثبت من (ب)، (ج).\n(٤) في الأصل: الطرائفي وهو خطأ، وما أثبته من (ب)، (ج) وهو الصواب؛ لأن الطرائفي اسمه أحمد بن محمد، وكنيته أبو الحسن، وهو في طبقة شيخ شيخ المصنف، وأبو بكر لم يذكر بجرح أو تعديل.\n(٥) ثقة.\n(٦) ثقة.\n(٧) ثقة.\n(٨) ثقة، حافظ، متقن، كان الثوري يقول: هو أمير المؤمنين في الحديث.\n(٩) في (ب)، (ج): عن.\n(١٠) لفظ الجلالة ساقط من (ب).\n(١١) العدوي، ثقة.","vol":"30","page":87},{"text":"أخبرني (١)، قال: سمعت ابن عمر يحدث عن النبي - ﷺ - في ليلة القدر، قال: \"من كان متحريًا فليتحرها في ليلة سبع وعشرين\" (٢).\n_________\n(١) ساقطة من (ب)، (ج)، وعلى رواية النسخة الأصل أتت رواية أحمد في \"المسند\" (٦٤٣٨).\n(٢) [٣٥٧٧] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات.\nالتخريج:\nرواه أبو داود الطيالسي في \"مسنده\" (ص ٢٥٧)، (١٨٨٨)، والإمام أحمد في \"مسنده\" ٢/ ١٠٦ (٤٧٩٣)، وعبد بن حميد كما في \"المنتخب\" (ص ٢٥٣) (٧٩٣)، والطحاوي في \"شرح معاني الآثار\" ٣/ ٩١، والبيهقي في \"السنن الكبرى\" ٤/ ٣١١ (٨٣٣١).\nكلهم من طريق شعبة به.\nوقال شعبة: وذكر لي رجل ثقة عن سفيان أنه كان يقول: إنما قال: من كان متحريها فليتحرها فيي السبع البواقي، قال شعبة: فلا أدري قال: ذا أو ذا، شك شعبة قال أبي: الرجل الثقة: يحيى بن سعيد القطان. انظر: \"المسند\" ٢/ ٣٣٦ (٦٤٣٨).\nوقال البيهقي بعد نقله لهذا الكلام: الصحيح رواية الجماعة دون رواية شعبة. الموضع المتقدم في التخريج. إذًا رواية فليتحرها في ليلة سبع وعشرين رواه شعبة وحده على الشك، فتقدم رواية الجماعة التي هي بلفظ: فليتحرها في السبع الأواخر رواها هكذا مالك والزهري، وقد جاءت هذِه اللفظة عند البخاري في صحيحه، في كتاب فضل ليلة القدر، باب التماس ليلة القدر في السبع الأواخر (٢٠١٥) وفي كتاب التعبير، باب التواطؤ على الرؤيا (٦٩٩١). ورواه مسلم في \"صحيحه\" في كتاب الصيام، باب فضل ليلة القدر (١١٦٥)، وبلفظ: ليلة القدر ليلة سبع وعشرين جاء ذلك من حديث معاوية بن أبي سفيان، رواه أبو داود، بإسناد صحيح، وقد تقدم قريبًا. وجاء من حديث جابر بن سمرة رواه الطبراني في \"المعجم الصغير\" ١/ ١٨٠ وقال: لم يروه عن شعبة إلا محمد بن أبي شيبة.","vol":"30","page":88},{"text":"[٣٥٧٨] وأخبرنا عبد الله بن حامد (١) قراءة عليه، أخبرنا محمد (٢) ابن جعفر (٣)، حدثنا الحسن بن علي بن عفان (٤)، حدثنا عمرو العنقزي (٥)، حدثنا سفيان (٦)، عن عاصم (٧)، عن زرَّ بن حبيش (٨)، قال: أتينا ابن مسعود (٩) فسألناه عن ليلة القدر، فقال: من يقم الحول يصبها، فأتينا أُبي بن كعب فقلنا: أبا المنذر، أخبرنا عن ليلة القدر، فإنا أتينا ابن أم عبد، فقال: من يقم الحول يصبها. فقال: يرحم الله أبا عبد الرحمن لقد علم أنها في شهر رمضان، وأنها ليلة سبع وعشرين. قال: فقلنا: أبا المنذر، أنَّى علمتَ ذلك. قال: بالآية التي أنبأنا بها رسول الله - ﷺ -، فحفظنا وعددنا، قال: فوالله إنها لهي ما يستثني، قال: فقلنا أبا المنذر، ما الآية؟ قال: تطلع الشمس غداة إذ كأنها طست ليس لها شعاع (١٠).\n_________\n(١) في (ب)، (ج): الأصفهاني الوزان، ولم يذكر بجرح أو تعديل.\n(٢) في (ب)، (ج): أبو محمد وهو خطأ.\n(٣) المطيري، أبو بكر، ثقة مأمون.\n(٤) العامري، صدوقٌ.\n(٥) في (ج): العبقري. وهو خطا وعمرو ثقة، والعنقزي نسبة إلى العنقز وهو المرزنجوش ويقال: الريحان، كان يبيعه فنسب إليه. \"الأنساب\" ٤/ ٢٥٣.\n(٦) الثوري، ثقة، حافظ، إمام، حجة، كان ربما دلس.\n(٧) في (ب)، (ج): عاصم بن أبي النجود وهو صدوق له أوهام، حجة في القراءة.\n(٨) ثقة جليل.\n(٩) في (ب)، (ج): عبد الله بن مسعود.\n(١٠) [٣٥٧٨] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، والحديث صحيح كما سيأتي. =","vol":"30","page":89},{"text":"وروى عن أبي بن كعب أيضًا، أنه قال: سمعت النبي - ﷺ - بأُذني وإلاَّ فصُمتا أنه قال: \"ليلة القدر ليلة سبع وعشرين\" (١).\nوقال بعض الصحابة: قام بنا رسول الله - ﷺ - ليلة الثالث والعشرين ثلث الليل، فلمَّا كانت ليلة الخامس والعشرين (٢) قام بنا نصف الليل، فلما كانت (٣) الليلة السابعة والعشرون قام بنا الليل كله (٤).\n_________\n= التخريج:\nرواه الإمام مسلم في كتاب صلاة المسافرين، باب: الترغيب في قيام رمضان وهو التراويح (٧٦٢) وليس فيه كأنها طست. وبهذه اللفظة رواه أبو داود في كتاب شهر رمضان، باب: في ليلة القدر (١٣٧٨).\nوأحمد في \"المسند\" ٦/ ١٥٥ (٢٠٦٨٩) وما بعده.\n(١) رواه بنحوه النسائي في \"السنن الكبرى\" ٦/ ٥١٩ (١١٦٩٠). وإسناده ضعيف فيه يزيد بن أبي سليمان الكوفي مقبول كما في \"تقريب التهذيب\" لابن حجر (٧٧٢٣).\n(٢) في (ب): كانت الخامسة والعشرون، وفي (ج): كان في ليلة الخامس والعشرين.\n(٣) في (ج): كان.\n(٤) روي ذلك من حديث النعمان بن بشير، رواه النسائي في كتاب قيام الليل وتطوع النهار، باب: قيام شهر رمضان ٣/ ٢٠٣. قال: أخبرنا أحمد بن سليمان، قال: حدثنا زيد بن الحباب، قال: أخبرني معاوية بن صالح، قال: حدثني نعيم بن زياد أبو طلحة، قال: سمعت النعمان بن بشير .. الحديث. ورواه أحمد في \"المسند\" ٥/ ٣٤١ (١٧٩٣٥) قال: حدثني زيد بن الحباب به. وإسناده صحيح. وروي من حديث أبي ذر، رواه الإمام أحمد في \"المسند\" ٦/ ٢٢٩ (٢١٠٥٦) قال: حدثنا زيد بن الحباب، حدثنا معاوية بن صالح، حدثني أبو الزاهرية عن جبير بن نفير عن أبي ذر، فذكر نحوًا من الحديث السابق. وإسناده صحيح.","vol":"30","page":90},{"text":"وقال أبو بكر الورَّاق: إن الله سبحانه قسَّم كلمات هذِه السورة على ليالي شهر رمضان، فلما بلغ السابعة والعشرين أشار إليها فقال: هي (١).\nوقال بعضهم: هي الليلة (٢) التاسعة والعشرون، وروي عن رسول الله - ﷺ - أنه قال: \"ليلة القدر ليلة السابع والعشرين، أو التاسع والعشرين، وإن الملائكة في تلك الليلة بعدد الحصا\" (٣).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣٦، وفي \"المغني\" لابن قدامة ٤/ ٤٥١، \"زاد المسير\" لابن الجوزي ٩/ ١٨٨، أنه من قول ابن عباس، وذكر ابن عطية في \"المحرر الوجيز\" ٥/ ٥٠٦ أن هذا الغرض ذكره ابن بكير وأبو بكر الورَّاق والنقاش عن ابن عباس.\nوقال ابن حجر في \"فتح الباري\" ٤/ ٢٦٥: نقله ابن عطية في \"تفسيره\". وقال: إنه من مُلَح التفاسير، وليس من متين العلم.\nقلت: قد ذكره في المقدمة عند تفسيره للبسملة ١/ ٦١.\n(٢) في الأصل: ليله والمثبت من (ب)، (ج) وهو الموافق لما بعده.\n(٣) الحديث رواه أبو داود الطيالسي في \"مسنده\" (ص ٣٣٢) (٢٥٤٥) قال: حدَّثنا عمران يعني القطان عن قتادة، عن أبي ميمونة عن أبي هريرة، أن رسول الله - ﷺ - قال: في ليلة القدر .. الحديث.\nومن طريقه أخرجه أحمد في \"مسنده\" ٣/ ٣٢٦ (١٠٣٥٦)، ومن طريقه أيضًا أخرجه ابن خزيمة في \"صحيحه\" ٣/ ٣٣٢ (٢١٩٤)، ورواه البزار في \"البحر الزخار\" كما في \"كشف الأستار\" ١/ ٤٨٤ (١٠٣٠) قال: حدثنا عمرو بن علي ثنا أبو داود، ثنا عمران القطان به.\nورواه الطبراني في \"المعجم الأوسط\" ٥/ ١٥٩ (٤٩٣٧) من طريق عمران به.\nقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٤١٤: تفرد به أحمد وإسناده لا بأس به. =","vol":"30","page":91},{"text":"[٣٥٧٩] وأخبرنا عبد الله بن حامد الوزان (١)، أخبرنا مكي بن عبدان (٢)، حدثنا عبد الله بن هاشم بن حيان (٣)، حدثنا يحيى بن سعيد القطان (٤)، حدثنا عيينة بن عبد الرحمن (٥)، حدثني أَبي (٦)، قال: ذُكرت ليلة القدر عند أبي بكرة (٧)، فقال: ما أنا بطالبها بعد شيء سمعته من رسول الله - ﷺ - (إلاَّ في العشر الأواخر) (٨)، سمعت رسول الله - ﷺ - يقول: \"التمسوها في العشر الأواخر في تسع يبقين، أو سبع يبقين، (أو خمس يبقين) (٩)، أو ثلاث يبقين، أو آخر ليلة\" وكان أبو بكرة إذا دخل رمضان صلى كما يصلي في سائر السنة،\n_________\n= وقال الهيثمي في \"مجمع الزوائد\" ٣/ ١٧٦: رواه أحمد والبزار والطبراني في \"الأوسط\" ورجاله ثقات.\nقلت: مدار الحديث على عمران بن دوار القطان، صدوق يهم، ورمي برأي الخوارج، كما في \"تقريب التهذيب\" لابن حجر ١/ ٧٥١ لكن يشهد له حديث أبي بكرة الآتي (٩٣) ويشهد له حديث عبادة بن الصامت الذي رواه أحمد في \"مسنده\" ٦/ ٤٤٣ (٢٢٢٥٧). فالحديث بشواهده حسن لغيره.\n(١) لم يذكر بجرح أو تعديل.\n(٢) محدث، ثقةٌ، متقن.\n(٣) ثقة صاحب حديث.\n(٤) ثقة، متقن، حافظ، إمام، قدوة.\n(٥) صدوق.\n(٦) ثقة.\n(٧) نفيع بن الحارث بن كَلَدة -بفتحتين- صحابي مشهور بكنيته.\n(٨) ساقطة من (ج).\n(٩) ساقطة من (ب)، (ج).","vol":"30","page":92},{"text":"فإذا دخل العشر اجتهد (١).\nوفي الجملة أعمى الله عِلْمَ هذِه الليلة على الأمة، ليجتهدوا في العبادة ليالي رمضان طمعًا في إدراكها، كما أخفى الصلاة الوسطى (٢)\n_________\n(١) [٣٥٧٩] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وعيينة صدوق، وبقية رجاله وثِّقوا، والحديث صحيح كما سيأتي.\nالتخريج:\nرواه أبو داود الطيالسي في \"مسنده\" (ص ١١٨) (٨٨١).\nرواه أحمد في \"مسنده\" ٦/ ١٨ (١٩٨٩١) قال: حدثنا يحيى به. ٦/ ١٤ (١٩٨٦٣) حدثنا وكيع به.\nورواه الترمذي في كتاب الصوم، باب: ما جاء في ليلة القدر (٧٩٤)، وقال: هذا حديث حسن صحيح. قال: حدثنا حميد بن مسعرة حدثنا يزيد بن زريع، حدثنا عيينة به.\nورواه النسائي في الكبرى ٢/ ٢٧٣ (٣٤٠٤) بمثل إسناد الترمذي.\nورواه ابن أبي شيبة في \"مصنفه\" ٢/ ٢٤٩ ح/ ٨٦٦١، والحاكم في \"المستدرك\" ١/ ٦٠٤ ح/١٥٩٨، وقال: هذا حديث صحيح الإسناد ولم يخرجاه ووافقه الذهبي.\nورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٤٤٢ (٣٦٨٦)، وابن خزيمة في \"صحيحه\" ٣/ ٣٢٤، كلهم من طريق عيينة بن عبد الرحمن عن أبيه، به. وله شاهد من حديث عبادة بن الصامت - ﵁ - رواه أحمد في \"مسنده\" ٦/ ٤٤٣ (٢٢٢٥٧) والحديث صححه الألباني في \"صحيح الجامع\" (١٢٤٣)\n(٢) اختلف الصحابة ومن بعدهم في تعيين الصلاة الوسطى على أقوال كثيرة، انظرها مبسوطة في \"فتح الباري\" لابن حجر ٨/ ١٩٥ - ١٩٧.\nورجح ابن حجر أنها صلاة العصر، وهو قول أكثر أهل الأثر، يدل عليه أحاديث كثيرة أصرحها ما رواه الإمام مسلم في كتاب المساجد، ومواضع الصلاة، باب: =","vol":"30","page":93},{"text":"في الصلوات، والاسم (١) الأعظم في الأسماء، وساعة الإجابة في ساعات الجمعة (٢)، وغضبه في المعاصي، ورضاه في الطاعات، وقيام الساعة في الأوقات رحمة منه وحكمة والله أعلم (٣).\nالباب الثالث: في علاماتها وأماراتها:\n[٣٥٨٠] أخبرنا أبو عمرو (٤) (أحمد بن أُبيَّ) (٥) الفراتي (٦)،\n_________\n= الدليل لمن قال الصلاة الوسطى هي صلاة العصر (٦٢٧) عن علي - ﵁ - قال: قال رسول الله - ﷺ - يوم الأحزاب: \"شغلونا عن الصلاة الوسطى، صلاة العصر، ملأ الله بيوتهم وقبورهم نارًا\" ثم صلاها بين العشائين بين المغرب والعشاء.\n(١) في (ب)، (ج): واسمه.\n(٢) اختلف أهل العلم فيها على اثنين وأربعين قولًا تجدها مبسوطهَ في \"فتح الباري\" لابن حجر ٢/ ٤٢١. وقال ابن حجر: ولا شك أن أرجح الأقوال المذكورة حديث أبي موسى وحديث عبد الله بن سلام. وحديث أبي موسى هو ما رواه مسلم في كتاب الجمعة، باب: في الساعة التي في يوم الجمعة (٨٥٣)، قال: سمعت رسول الله - ﷺ - يقول: \"هي ما بين أن يجلس الإمام إلى أن تنقضي الصلاة\"، وأما قول عبد الله بن سلام فقد رواه الترمذي في كتاب الجمعة، باب: ما جاء في الساعة التي تُرجى في يوم الجمعة (٤٩١) وفيه أنه قال: هي بعد العصر إلى أن تغرب الشمس.\nقال ابن حجر: وما عداهما إما موافق لهما أو لأحدهما، أو ضعيف الإسناد، أو موقوف استند قائله إلى اجتهاد دون توقيف. المرجع السابق.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٩٠، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣٧.\n(٤) في الأصل: أبو محمد، وما أثبته من (ب)، (ج) وهو الصواب.\n(٥) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٦) لم يذكر بجرح أو تعديل.","vol":"30","page":94},{"text":"أخبرنا أبو نصر السرجسي (١)، حدثنا محمد بن الفضل (٢)، حدثنا إبراهيم بن يوسف (٣)، حدثنا النضر (٤)، عن أشعث (٥)، عن الحسن (٦)، أن النبي - ﷺ - قال في ليلة القدر: \"من أماراتها أنها ليلة بلجة (٧) سمحة (٨)، لاحارة ولا باردة، تطلع الشمس صبيحتها، ليس لها شعاع\" (٩).\n_________\n(١) في (ب)، (ج): السرخسي. لم يذكر بجرح أو تعديل.\n(٢) ابن العباس البلخي، ضعيف.\n(٣) الباهلي البلخي، صدوق، نقموا عليه الإرجاء.\n(٤) ابن شميل المازني، ثقة، ثبت.\n(٥) ابن عبد الملك الحمراني، ثقة، فقيه.\n(٦) البصري، ثقة فقيه فاضل مشهور، وكان يرسل كثيرا ويدلس.\n(٧) بلجة أي: مشرقة، والبلجة بالضم والفتح، ضوء الصبح.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٥١.\n(٨) سمحة: أي سهلة طيبة يقال يوم طلق وليلة طلق وطلقة، إذا لم يكن فيها حرٌّ ولا برد يؤذيان.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٣٤.\n(٩) [٣٥٨٠] الحكم على الإسناد:\nمرسل، وفي إسناده من لم يذكر بجرح أو تعديل، ومحمد بن الفضل ضعيف.\nالتخريج:\nرواه ابن أبي شيبة في \"المصنف\" ٢/ ٢٥١ (٨٦٧٨) عن الحسن مرسلًا.\nوله شاهد عند الإمام أحمد في \"مسنده\" ٦/ ٤٤٣ (٢٢٢٥٩) عن عبادة بن الصامت مرفوعًا، ورجاله ثقات ماعدا بقية بن الوليد، فإنه صدوق يدلس عن الضعفاء، إلا أنه صرَّح بالتحديث، وقد وثقه الأئمة إذا روى عن الثقات وصرح بالتحديث وهو كذلك هنا. قال ابن كثير: وهذا إسناد حسن وفي المتن غرابة، وفي بعض ألفاظه نكارة \"تفسير ابن كثير\" ١٤/ ٤٠٨. وقد ورد كذلك من حديث ابن عباس. رواه =","vol":"30","page":95},{"text":"وقال عبيد بن عمير: كنت ليلة السابع والعشرين في البحر، فأخذت من مائه فوجدته عذبًا سلسًا (١).\nالباب الرابع: في فضائلها وخصائصها:\n[٣٥٨١] حدثنا أبو بكر محمد بن أحمد بن حفص الحيري (٢) بها (٣)\n_________\n= الطيالسي في \"مسنده\" (ص ٣٤٩) (٢٦٨٠)، وفي إسناده زمعة بن صالح الجندي ضعيف كما في \"التقريب\" ١/ ٣١٥، وفيه عن واثلة بن الأسقع رواه الطبراني في \"الكبير\" ٢٢/ ٥٩ (١٣٩)، وفيه بشر بن عون عن بكار بن تميم، كلاهما ضعيف، كما قال الهيثمي في \"مجمع الزوائد\" ٣/ ١٧٨، والجملة الأخيرة قد وردت عند الإمام مسلم من حديث أبي بن كعب، وقد تقدم تخريجه بالإسناد (٩٢)، وجاء من حديث جابر بن عبد الله مرفوعًا رواه ابن خزيمة في \"صحيحه\" ٣/ ٣٣٠ (٢١٩٠) ومن طريقه أخرجه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ٨/ ٤٤٣ (٣٦٨٨) وهو من رواية أبي الزبير عن جابر وهو مدلس، وقد عنعن انظر ترجمته في \"التقريب\" ٢/ ١٣٣ وفي علاماتها مستوفى. انظر \"فتح الباري\" ٤/ ٢٦٠.\n(١) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٣٧ وقد جاء نحوه من قول عبدة بن أبي لبابة، رواه البيهقي في \"شعب الإيمان\" ٣/ ٣٣٢ (٣٦٩٠) قال: ذقت ماء البحر ليلة سبع وعشرين من شهر رمضان فإذا هو عذب.\n(٢) هذا الاسم كذا، فيه نظر، ولعل فيه سقط لأن الحيري كنيته أبو عبد الله، ووفاته سنة ٢٦٣ هـ، وبهذا يستحيل أن يكون المصنف قد حدث عنه. ينظر \"سير أعلام النبلاء\" ١٢/ ٦١٦.\nوالصحيح أنه أحمد بن الحسن بن أحمد بن محمد بن أحمد بن حفص الحرشي، أبو بكر الحيري (ت ٤٢١)، وله (٩٦) سنة وهو ثقة في الحديث، وقد سبقت ترجمته.\n(٣) (بها) ساقطة من (ج). ومعنى بها أي بالحيرة، لأن الحيري نسبة إلى الحيرة، وهي محلتان: فهناك حيرة بالعراق عند الكوفة، والثانية حيرة بنيسابور إذا خرجت منها على طريق مرو، وهي المقصودة. =","vol":"30","page":96},{"text":"أخبرنا أبو بكر أحمد بن سلمان بن الحسن (١) ببغداد، حدثنا أحمد بن عيسى (٢) (٣)، حدثنا محمد بن كثير (٤)، حدثنا (سليمان بن كثير) (٥) (٦)، عن الزهري (٧)، عن أبي سلمة (٨)، عن أبي هريرة، عن النبي - ﷺ - قال: \"من قام ليلة القدر ايمانًا واحتسابًا، غُفر له ما تقدم من ذنبه\" (٩).\n_________\n= انظر: \"الأنساب\" للسمعاني ٢/ ٢٩٧.\n(١) أحمد بن سلمان بن الحسن بن إسرائيل أبو بكر البغدادي الحنبلي النجاد.\nسمع أبا داود السجستاني، وأحمد بن ملاعب والحسن بن مكرم. روى عنه: أبو بكر ابن مالك القطيعي، والدارقطني، وابن شاهين، قال الخطيب: كان صدوقًا عارفًا، وقال الذهبي: صدوق. ينظر: \"تاريخ بغداد\" ٤/ ١٨٩، \"ميزان الاعتدال\" ١/ ١٠١، \"لسان الميزان\" ١/ ١٨٠.\n(٢) ابن السكين الشيباني، ثقة.\n(٣) في (ب)، (ج): أحمد بن محمد بن عيسى وهو صواب كذلك. انظر ترجمته.\n(٤) العبدي، ثقة\n(٥) سليمان بن كثير العبدي أبو داود البصري، أخو محمد بن كثير.\nروى عن: حميد الطويل، والزهري، وداود بن أبي هند. روى عنه: أخوه محمد، ويزيد بن هارون، وعفان بن مسلم. قال يحيى بن معين: ضعيف. وقال أبو حاتم: يكتب حديثه. وقال النسائي: ليس به بأس إلا في الزهري فإنه يخطئ عليه.\nينظر: \"الجرح والتعديل\" ٤/ ١٣٨، \"تهذيب الكمال \"١٢/ ٥٦، \"التقريب\" (٢٦٠٢).\n(٦) ما بين القوسين ساقط من الأصل، وما أثبته من (ب)، (ج).\n(٧) فقيه حافظ، متفق على جلالته وإتقانه.\n(٨) ابن عبد الرحمن بن عوف، ثقة مكثر.\n(٩) [٣٥٨١] الحكم على الإسناد:\nضعيفٌ، لأنه من طريق سليمان بن كثير عن الزهري، وقد تُوبع، والحديث صحيح من طريق آخر كما في التخريج. =","vol":"30","page":97},{"text":"وفي الحديث: \"إن الشيطان لا يخرج في هذِه الليلة حتى يضيء فجرها، ولا يستطيع أن يصيب فيها أحدًا بخَبْل (١)، أو داءٍ أو ضربٍ من ضروب الفساد، ولا ينفذ فيها سِحْرُ ساحرٍ\" (٢).\nوروي عن ابن عباس أن النبي - ﷺ - قال: \"إذا كانت ليلة القدر تنزل الملائكة الذين هم سكان سدرة المنتهى، ومنهم جبريل فينزل جبريل ومعه ألوية، ينصب لواء منها (٣) على قبري ولواء على بيت المقدس، ولواء في المسجد الحرام، ولواء على طور سيناء، ولا يدع فيها مؤمنًا ولا مؤمنة إلاَّ سلَّم عليه، إلاَّ مدمن الخمر وآكل لحم الخنزير، والمتضمخ (٤) بالزعفران\".\n_________\nالتخريج:\nرواه البخاري في كتاب فضل ليلة القدر، باب: فضل ليلة القدر (٢٠١٤)، وقال: تابعه سليمان بن كثير عن الزهري. ومسلم في كتاب صلاة المسافرين، باب: الترغيب في قيام رمضان (٧٥٩).\n(١) الخبْل: بسكون الباء، فساد الأعضاء.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٨.\n(٢) روى أوله ابن خزيمة في \"صحيحه\" ٣/ ٣٣٠ (٢١٩٠) من حديث جابر بن عبد الله - ﵁ -، وفي إسناده شيخ المصنف محمد بن زياد بن عبيد الله الزيادي، صدوق، يخطئ كما في \"تقريب التهذيب\" لابن حجر ٢/ ٧٦، وفيه أبو الزبير مدلس وقد عنعن، والحديث ذكره بتمامه القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٣٧ ولعلَّه نقله من المصنف.\n(٣) في (ب)، (ج): منها لواء.\n(٤) المتضمخ بالزعفران، أي: المتلطَّخ به والضمخ تلطيخ الجسد بالطيب حتى كأنما يتقطر، انظر: \"لسان العرب\" لابن منظور ٣/ ٣٦. =","vol":"30","page":98},{"text":"الباب الخامس: في آدابها وما يستحب فيها:\n[٣٥٨٢] حدثنا أبو بكر بن عبدوس المُزكَّي (١)، حدثنا أبو العباس محمد بن يعقوب (٢)، حدثنا الحسن بن مكرم (٣)، حدثنا يزيد بن هارون (٤)، أخبرنا كهمس (٥)، عن عبد الله بن بريدة (٦)، أن عائشة - ﵂ - قالت للنبي - ﷺ -: إن وافيت (٧) ليلة القدر فما أقول. قال: \"قولي: اللهم إنك عفوُّ تحب العفو فاعف عني\" (٨).\n_________\n= والحديث بنحوه رواه البيهقي في \"شعب الإيمان\" ٣/ ٣٣٥ (٣٦٩٥)، وابن الجوزي في \"العلل المتناهية\" ٢/ ٤٣ (٨٨٠)، كلاهما من طريق القاسم بن الحكم العرني عن الضحاك عن ابن عباس، وقال: هذا حديث لا يصح، قال يحيى بن سعيد: الضحاك عندنا ضعيف، وقال أبو حاتم الرازي: والقاسم بن الحكم مجهول.\nقلت: قال فيه ابن حجر في \"تقريب التهذيب\" ٢/ ١٨: صدوق فيه لين. وقال ابن حبان: لا يجوز الاحتجاج بالعلاء بن عمرو. اهـ.\nوله شاهد من حديث أنس سيذكره المصنف في (ص ٢٤٢) ولكنه ضعيف.\n(١) محمد بن أحمد الحيري، لم يذكر بجرح أو تعديل.\n(٢) الأصم، ثقة.\n(٣) أبو علي البغدادي البزاز، إمام، ثقة.\n(٤) ثقةٌ، متقنٌ، عابدٌ.\n(٥) أبو الحسن البصري، ثقة.\n(٦) ثقةٌ.\n(٧) في حاشية نسخة (ب): وافقت وهو الموافق للمصادر التي ذكرتها في التخريج.\n(٨) [٣٥٨٢] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات، والحديث صحيح، كما سيأتي. =","vol":"30","page":99},{"text":"وروى شريح بن هانئ، عن عائشة قالت: لو عرفت أي ليلة القدر، ما سألت الله فيها إلاَّ العافية (١).\n[٣٥٨٣] وأخبرنا أبو عمرو الفراتي (٢)، أخبرنا محمد بن إسحاق\n_________\n= التخريج:\nرواه الترمذي في كتاب الدعوات، باب منه (٣٥١٣) وقال: هذا حديث حسن صحيح.\nوابن ماجه في كتاب الدعاء، باب: الدعاء بالعفو والعافية (٣٨٥٠).\nورواه أحمد في \"المسند\" ٧/ ٢٤٥ في مواضع بالأرقام التالية (٢٤٨٥٦ - ٢٤٩٦٧ - ٢٤٩٦٩)، ورواه إسحاق بن راهويه في \"مسنده\" ٣/ ٧٤٨ (١٣٦١) والحاكم في \"المستدرك\" ١/ ٧١٢، ح/١٩٤٢. وقال: حديث صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي، ورواه البيهقي في \"شعب الإيمان\" ٣/ ٣٣٩ (٣٧٠١) وصححه النووي في \"الأذكار\" (ص ٢٠٤). والألباني في \"صحيح سنن ابن ماجه\" (٣١١٩).\n(١) لم يسنده المصنف، وقد رواه ابن أبي شيبة في \"المصنف\" ٦/ ٢٤ (٢٩١٧٨) قال: حدثنا أبو معاوية عن الشيباني عن العباس بن ذريح، عن شريح بن هانئ، عن عائشة فذكره. والأثر صحيح رجاله ثقات، فأبو معاوية هو محمد بن خازم ثقة كما في \"تقريب التهذيب\" لابن حجر ٢/ ٧٠، والشيباني هو سليمان بن أبي سليمان أبو إسحاق ثقة كما في \"تقريب التهذيب\" لابن حجر ١/ ٣٨٦، والعباس بن ذريح الكلبي ثقة كما في \"تقريب التهذيب\" لابن حجر ١/ ٤٧٢، وشريح بن هانئ ثقة تقدم آنفًا.\nورواه البيهقي في \"شعب الإيمان\" ٣/ ٣٣٩ (٣٧٠٢) من طريق شريح بن هانئ. وله طريق آخر رواه ابن أبي شيبة في \"المصنف\" ٦/ ٢٤ (٢٩١٨٠) من طريق يزيد بن هارون أخبرنا كهمس بن الحسن عن عبد الله بن بريدة عن عائشة، ورجاله ثقات.\n(٢) لم يذكر بجرح أو تعديل.","vol":"30","page":100},{"text":"بن سهل (١)، حدثنا سعيد بن عيسى (٢)، حدثنا فارس بن عمرو (٣)، حدثنا صالح (٤)، حدثنا العمري (٥)، عن عاصم بن عبيد الله (٦) (٧)، عن عبد (٨) الله بن عامر بن ربيعة (٩) أن النبي - ﷺ - قال: \"من صلى المغرب والعشاء الآخرة من (١٠) ليلة القدر (١١)، فقد أخذ بحظه من ليلة القدر\" (١٢).\n_________\n(١) لم أجده.\n(٢) لم أجده.\n(٣) لا يعتمد عليه.\n(٤) ابن محمد الترمذي، متهم، ساقط.\n(٥) القاسم بن عبد الله بن عمر بن حفص، متروك، رماه أحمد بالكذب.\n(٦) ابن عاصم بن عمر بن الخطَّاب العدوي، المدني، ضعيف.\n(٧) في (ب): عبد الله، وعاصم، ضعيف.\n(٨) في (ب): عبيد.\n(٩) ولد على عهد النبي - ﷺ -، ووثقه العجلي.\n(١٠) في (ب)، (ج): في.\n(١١) في (ج): زيادة في جماعة.\n(١٢) [٣٥٨٣] الحكم على الإسناد:\nضعيف جدًّا؛ فيه العمري متروك، وصالح متهم ساقط، وفارس لا يعتمد عليه، وفيه من لم أجده، وعاصم ضعيف.\nالتخريج:\nلم أجده من هذا الطريق، وقد جاء بمعناه أحاديث:\nالأول: من حديث أنس بن مالك - ﵁ - بلفظ: \"من صلَّى المغرب والعشاء في جماعة حتى ينقضي شهر رمضان فقد أصاب من ليلة القدر بحظٍّ وافر\".\nرواه البيهقي في \"شعب الإيمان\" ٣/ ٣٤٠ (٣٧٠٧) وفي إسناده يحيى بن عقبة بن =","vol":"30","page":101},{"text":"<span data-type=\"title\" id=toc-6582>٣ </span>- قوله تعالى: ﴿لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ (٣)﴾\n[٣٥٨٤] أخبرنا أبو عمرو الفراتي (١)، أخبرنا أبو موسى (٢)،\n_________\n= أبي العيزار، قال أبو حاتم: متروك الحديث، ذاهب الحديث، وقال ابن معين: ليس بشيء، وقال أبو زرعة: ضعيف الحديث. \"الجرح والتعديل\" ٩/ ١٧٩.\nورواه أبو نعيم في \"حلية الأولياء\" ٥/ ٦٤، ومن طريقه أخرجه ابن الجوزي في \"العلل المتناهية\" ٢/ ٤٠ (٨٧٧) وقال: هذا حديث لا يصح، وأبو الفتح مجهول الحال، قال ابن عدي: وعامة حديث الصلت بن الحجاج منكر. اهـ.\nوقد رواه أيضًا من حديث الصلت ابن عدي في \"الكامل في ضعفاء الرجال\" ٥/ ١٣١، والخطيب في \"تاريخ بغداد\" ٥/ ٣٣٠.\nالثاني: من حديث أبي هريرة - ﵁ - رواه ابن خزيمة في \"صحيحه\" ٣/ ٣٣٢ (٢١٩٥) ومن طريقه أخرجه البيهقي في \"شعب الإيمان\" ٣/ ٣٤٠ (٣٧٠٦) بلفظ: من صلى العشاء الآخرة في جماعة في رمضان فقد أدرك ليلة القدر وفي إسناده عقبة بن أبي الحسناء مجهول. \"لسان الميزان\" ٤/ ٢١٥.\nالثالث: من حديث أبي أُمامة - ﵁ - رواه الطبراني في \"المعجم الكبير\" ٨/ ١٧٩ (٧٧٤٥) ورواه أيضًا في \"مسند الشاميين\" ٢/ ٤٣ (٨٨٩) بلفظ: من صلى العشاء في جماعة فقد أخذ من حظه من ليلة القدر وفي إسناده سلمة بن علي الخشني متروك، كما في \"التقريب\" ٢/ ١٨٣.\nالرابع: روى الإمام مالك في \"الموطأ\" في كتاب الاعتكاف، باب ما جاء في ليلة القدر ١/ ٣٢١ قال: بلغني أن سعيد بن المسيب كان يقول: من شهد العشاء من ليلة القدر فقد أخذ بحظه منها. قال ابن عبد البر: مثل هذا لا يكون رأيًّا ولا يؤخذ إلا توقيفًا ومراسيل سعيد من أصح المراسيل. \"الاستذكار\" ١٠/ ٣٤٣. قلت: لكنه ضعيف كما هو ظاهر.\nوالخلاصة: أنه لم يصح في هذا المعنى شيء حسب اطلاعي، والله أعلم.\n(١) لم يذكر بجرح أو تعديل.\n(٢) عمران بن موسى، لم يذكر بجرح أو تعديل.","vol":"30","page":102},{"text":"أخبرنا موسى بن عبد المؤمن (١)، حدثنا أبو مصعب (٢) عن مالك (٣) أنه سمع من يثق به أن رسول الله - ﷺ - أُرِيَ أعمار الناس فقاصر أعمار أمته أن لا يبلغوا من الأعمال مثل الذي بلغ غيرهم في طول العمر فأعطاه الله ليلة القدر خير من ألف شهر (٤).\nواختلفوا في الحكمة الموجبة لهذا العدد:\n[٣٥٨٥] فأخبرنا الحسين بن (محمد بن) (٥) الحسين الثقفي (٦)، حدثنا الفضل بن الفضل الكندي (٧)، حدثنا عبد الرحمن بن أبي حاتم (٨)، قال: قرئ على يونس بن عبد الأعلى (٩)، أخبرنا ابن\n_________\n(١) لم أجده.\n(٢) أحمد بن أبي بكر بن الحارث الزهري، صدوقٌ.\n(٣) إمام دار الهجرة رأس المتقنين، وكبير المثبتين.\n(٤) [٣٥٨٤] الحكم على الإسناد:\nمرسل، وفيه من لم يذكر بجرح أو تعديل ومن لم أجده.\nالتخريج:\nرواه مالك في \"الموطأ\" في كتاب الاعتكاف، باب: ما جاء في ليلة القدر ١/ ٣٢١، ح/١٥ ورواه البيهقي في \"شعب الإيمان\" ٣/ ٣٢٣ (٣٦٦٧).\nقال ابن عبد البر: هذا أحد الأحاديث الأربعة التي لا توجد في غير \"الموطأ\" لا مسندًا ولا مرسلًا. انظر: \"الاستذكار\" ١٠/ ٣٤٢.\n(٥) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٦) ابن فنجويه، ثقة، صدوق، كثير الرواية للمناكير.\n(٧) صدوق.\n(٨) الإمام الثبت، صاحب التفسير.\n(٩) ثقة.","vol":"30","page":103},{"text":"وهب (١)، قال: وحدثني مسلمة (٢)، عن علي بن (٣) عروة (٤)، قال: ذكر رسول الله - ﷺ - يومًا أربعةً من بني إسرائيل عبدوا الله ثمانين عامًا، لم يعصوه طرفة عين، فذكر أيوب وزكريا وحزقيل بن العجوز، ويوشع بن نون (٥) قال: فعجب أصحاب النبي - ﷺ - من ذلك؛ فأتاه جبريل، فقال: يا محمد عجبتْ أمتُك من عبادة هؤلاء النفر ثمانين سنة، لم يعصو الله طرفة عين، فقد أنزل الله عليك خيرًا من ذلك ثم قرأ عليه: ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (١)﴾ الآية (٦)، هذا أفضل مما عجبت أنت وأمتك (٧) قال: فسر بذلك النبي - ﷺ - والناس معه (٨).\n_________\n(١) ثقة، حافظ، عابد.\n(٢) ابن علي الخشني، متروك.\n(٣) في (ج): وبعدها: - ﵁ -. ولا محل لها.\n(٤) في (ب): عروبة. وهو علي بن عروة القرشي، الدمشقي، روى عن: سعيد المقبري، وابن جريج، وعطاء بن أبي رباح روى عنه: إبراهيم بن أعين، خالد بن حيان الرقي، قال يحيى بن معين: ليس بشيء. قال البخاري: مجهول، وقال أبو حاتم: متروك الحديث: قال ابن حجر: متروك. ينظر: \"الجرح والتعديل\" ٦/ ١٩٨، \"تهذيب الكمال\" ٢١/ ٦٩، \"التقريب\" (٤٧٧١).\n(٥) هذِه أسماء أنبياء من بني إسرائيل، وسبب لقب حزقيل بابن العجوز لأن أمه سألت الله الولد وهي عجوز وقد كبرت وعقمت عن الولد فوهبه الله تعالى لها.\nانظر: \"عرائس المجالس\" للمصنف (ص ٢٢١).\n(٦) في (ب)، (ج): الآيات.\n(٧) في (ج) زيادة: منه.\n(٨) [٣٥٨٥] الحكم على الإسناد:\nضعيف جدًا، فيه مسلمة، وعلي بن عروة متروكان، والخبر مرسل. =","vol":"30","page":104},{"text":"[٣٥٨٦] وأخبرنا أبو عمرو الفراتي (١)، أخبرنا محمد بن إسحاق (٢)، حدثنا سعيد بن عيسى (٣)، حدثنا فارس بن عمرو (٤)، حدثنا صالح (٥)، حدثنا مسلم (٦) بن خالد (٧)، عن ابن أبي (٨) نجيح (٩) أن النبي - ﷺ - ذكر رجلًا من بني إسرائيل؛ لبس السلاح في سبيل الله ألف شهر، فعجب المسلمون من ذلك فأنزل الله -﷿-: ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (١) وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ (٢) لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ (٣)﴾ الذي لبس ذلك الرجل السلاح في سبيل الله (١٠).\n_________\n= التخريج:\nأخرجه ابن كثير في \"تفسيره\" عن ابن أبي حاتم قال: أخبرنا يونس به. \"تفسير ابن كثير\"١٤/ ٤٠٥.\nوذكره السيوطي \"الدر المنثور\" ٦/ ٦٢٩ وعزاه لابن أبي حاتم.\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) في الأصل: موسى، والمثبت من (ب)، (ج) وسعيد لم أجده.\n(٤) لا يعتمد عليه.\n(٥) صالح بن محمد الترمذي، متهم ساقط.\n(٦) في الأصل: سلمة، والمثبت من (ب)، (ج).\n(٧) الخزومي، المعروف بالزنجي، فقيهٌ، صدوقٌ، كثير الأوهام.\n(٨) ساقط من الأصل، والمثبت من (ب)، (ج).\n(٩) عبد الله بن أبي نجيح يسار المكي، ثقةٌ، ورُمي بالقدر.\n(١٠) [٣٥٨٦] الحكم على الإسناد:\nضعيف جدًا لحال فارس بن عمرو وصالح بن محمد، كما أنه مرسل، وفيه من لم أجده. =","vol":"30","page":105},{"text":"ويقال أن ذلك الرجل شمسون النبي (١) -﵇-، وكانت قصته على ما ذكر وهب بن منبه: أنه كان رجلًا مسلمًا، وكانت أمه قد جعلته نذيرًا (٢)، وكان من أهل (٣) قرية من قرى الروم، كانوا يعبدون الأصنام، وكان منزله منها على أميال غير كثيرة، فكان يغزوهم وحده ويجاهدهم في الله فيصيب منهم، وفيهم حاجته ويقتل ويسبى ويصيب الأموال، وكان إذا لقيهم لقيهم بلحي بعير (٤)، ولا يلقاهم بغيره، فإذا قاتلوه وقاتلهم فلغب (٥) وعطش انفجر له من\n_________\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ٤/ ٣٥٦ (٨٣٠٥)، وفيه: عن ابن أبي نجيح عن مجاهد أن النبي - ﷺ -، قال البيهقي: وهذا مرسل.\nوأخرجه ابن المنذر وابن أبي حاتم عن مجاهد. انظر \"الدر المنثور\" ٦/ ٦٢٩، \"تفسير ابن كثير\" ١٤/ ٤٠٥.\nوأخرجه الواحدي في \"أسباب النزول\" (ص ٤٨٦) من طريق ابن أبي نجيح عن مجاهد مرسلًا.\nوأخرج نحوه ابن جرير في \"تفسيره\" ٣٠/ ٢٥٩ عن مجاهد موقوفًا، وفي إسناده محمد بن حميد الرازي، والمثنى بن الصباح ضعيفان.\n(١) من (ب)، (ج).\n(٢) في (ب)، (ج): نذيره.\n(٣) من (ب)، (ج).\n(٤) اللحيان: حائطا الفم، وهما العظمان اللذان فيهما الأسنان من داخل الفم من كل ذي لحي، ويكون للإنسان والدابة.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٢٤٣.\n(٥) في (ج): فتعب. واللغب هو التعب.\nانظر: \"لسان العرب\" لابن منظور ١/ ٧٤٢.","vol":"30","page":106},{"text":"الجحر الذي في اللحي ماء عذب، فشرب منه حتى يروي، وكان قد أعطي قوة من (١) البطش، وكان لا يوثقه حديد ولا غيره، وكان كذلك يجاهدهم في الله ويصيب منهم حاجته، ولا يقدرون منه على شيء حتى قالوا: لن تأتوه إلاَّ من قبل امرأته، فدخلوا على امرأته فجعلوا لها جعلًا (٢)، فقالت: نعم أنا أوثقه لكم. فأعطوها حبلًا وثيقًا، وقالوا لها: إذا نام فأوثقي يده في (٣) عنقه حتى نأتيه فنأخذه.\nفلما نام أوثقت يده إلى عنقه بذلك الحبل، فلما هب جذبه بيده فوقع من عنقه، فقال لها: لم فعلت ذلك.\nفقالت: أجرب (٤) به قوتك، ما رأيت مثلك قط.\nفأرسلت إليهم: أني قد ربطته بالحبل، فلم أغن شيئًا. فأرسلوا إليها بجامعة (٥) من حديد، فقالوا (٦): إذا نام فاجعليها في عنقه.\nفلما نام جعلتها في عنقه ثم أحكمتها فلما هب جذبها فوقعت من\n_________\n(١) في (ب)، (ج): في.\n(٢) الجعل: هو ما يجعل للإنسان على الأمر يفعله.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ٤٦٠، \"لسان العرب\" لابن منظور ١١/ ١١١.\n(٣) في (ب)، (ج): إلى.\n(٤) في (ب)، (ج): أختبرت.\n(٥) الجامعة هي الغُلّ لأنها تجمع اليدين إلى العنق.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٥٩.\n(٦) في (ب)، (ج): لها.","vol":"30","page":107},{"text":"يده وعنقه، فقال لها: لم فعلت ذلك (١)؟ قالت: أجرب (٢) به قوتك، ما رأيت مثلك في الدنيا يا (٣) شمسون، أما في الأرض شيء يغلبك، قال؟ لا إلاَّ شيء واحد، قالت: وما هو، قال لها (٤): ما أنا بمخبرك به فلم تزل تسأل عن ذلك، وكان ذا شعر كثير، فقال لها: ويحك إن أمي كانت جعلتني نذيرًا (٥)، فلا يغلبني شيء أبدًا ولا يضبطني إلاَّ شعري. فلما نام أوثقت يده إلى عنقه بشعر رأسه، فأوثقه ذلك، وبعثت إلى القوم فجاؤا فأخذوه، فجدعوا أنفه وأذنيه وفقؤا عينيه، ووقفوه للناس بين ظهراني المدينة، وكانت مدينة ذات أساطين، وكان ملكهم قد أشرف عليها (٦) بالناس لينظر (٧) إلى شمسون ما يصنع به فدعا الله شمسون حين مثلّوا به، ووقفوه للناس (٨) أن يسلطه عليهم فأمره أن يأخذ بعمودين من عمد المدينة التي عليها الملك والناس معه (٩)، فيجذبهما (١٠) جميعًا فجذبهما فرد\n_________\n(١) فى (ب)، (ج): هذا.\n(٢) فى (ج): أختبرت.\n(٣) ساقطة من (ب)، (ج).\n(٤) ساقطة من (ب)، (ج).\n(٥) فى (ب)، (ج): نذيره.\n(٦) فى (ب)، (ج): عليهم.\n(٧) فى (ب)، (ج): لينظروا.\n(٨) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٩) فى (ب)، (ج): الذين معه.\n(١٠) فى (ج): فيجتذ بهما.","vol":"30","page":108},{"text":"الله بصره إليه (١)، وما أصابوا من جسده، ووقعت المدينة بالملك ومن عليها من الناس فهلكوا فيها هدمًا (٢).\nوقيل: هو أن الرجل (فيما مضى) (٣) لا يستحق أن يقال له فلان (٤) عابد؛ حتى يعبد الله ألف شهر، وهي ثلاثة وثمانون سنة وأربعة أشهر، فجعل الله تعالى لأمة محمد - ﷺ - ليلة خيرًا من ألف شهر كانوا يعبدون فيها (٥).\nوقال أبو بكر الورَّاق: كان ملك سليمان -﵇- خمسمائة شهر، وملك ذي القرنين خمسمائة شهر، فيحتمل أن يكون معنى الآية ليلة القدر خير لمن أدركها من مملكة سليمان وذي القرنين ﵉ (٦).\n_________\n(١) في (ب): إليه بصره، وفي (ج): بصره.\n(٢) ذكره المصنف في كتابه \"عرائس المجالس\" (ص ٣٩٢)، قال: أخبرنا أبو عبد الله الضبي بإسناده عن وهب بن منبه، فذكره، وذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٣٢.\n(٣) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٤) ساقطة من الأصل، والمثبت من (ب)، (ج).\n(٥) انظر: \"زاد المسير\" لابن الجوزي ٩/ ١٩٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣١، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٣.\n(٦) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣١، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٣ وتصحف فيه شهر إلى سنة وهو خطأ. ومعنى هذا القول أن ليلة القدر خير من ملك سليمان وملك ذي القرنين مجتمعين.","vol":"30","page":109},{"text":"[٣٥٨٧] وأخبرني ابن فنجويه (١)، حدثنا ابن شنبة (٢)، حدثنا عبد الله بن محمد الأشقر (٣)، حدثنا زيد بن أخزم (٤)، حدثنا أبو داود (٥)، حدثنا القاسم بن الفضل (٦)، عن يوسف بن مازن الراسبي (٧)، قال: قام رجل (٨) إلى الحسن بن علي (٩) - ﵄ - فقال: سودت (وجوه المؤمنين، عمدت إلى هذا الرجل فبايعته (١٠) يعني: معاوية - ﵁ -، قال الحسن: لا تؤنبني فإن رسول الله - ﷺ - قد أري في\n_________\n(١) ثقة صدوق كثير الرواية للمناكير.\n(٢) في (ب)، (ج): عبيد الله بن محمد بن شنبة، ولم يذكر بجرح أو تعديل.\n(٣) عبد الله بن محمد بن عبد الرحمن بن الأشقر، أبو القاسم، راوي \"التاريخ الصغير\" للبخاري، وسمع من: الحسن بن عرفة وزيد بن أخزم وآخرين، وحدث عنه: محمد بن المظفر وآخرون، أحسن الذهبي والسمعاني الثناء عليه. \"الأنساب\" ١/ ١٦٨، \"سير أعلام النبلاء\" ١٤/ ٣٠٣.\n(٤) ثقة حافظ.\n(٥) سليمان بن داود الطيالسي، ثقة حافظ، غلط في أحاديث.\n(٦) القاسم بن الفضل بن معدان الحداني الأزدي أبو المغيرة البصري، روى عن: قتادة وابن سيرين ومسلم بن مخراق ويوسف بن مازن وآخرين روى عنه: أبو داود الطيالسي وإسماعيل بن علية وشيبان بن فروخ وغيرهم، قال يحيى بن سعيد وأحمد بن حنبل ويحيى بن معين وابن حجر: ثقة، مات سنة سبع وستين ومائة. \"تهذيب الكمال\" ٢٣/ ٤١٠، \"تقريب التهذيب\" لابن حجر (٥٤٨٢).\n(٧) ثقة.\n(٨) صرَّح الحاكم بأن القائل للحسن هو: سفيان بن أبي الليل صاحب أبيه. \"المستدرك\" ٣/ ١٨٧ (٤٧٩٧)\n(٩) الهاشمي، سبط رسول الله - ﷺ - وريحانته.\n(١٠) فبايعته ساقطة من (ج).","vol":"30","page":110},{"text":"منامه بني أمية يخطبون على منبره، رجل فرجل فساءه ذلك فنزلت: ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾، ونزلت: ﴿إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ (١) وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ (٢) لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ (٣)﴾ يملكه بنو أمية. قال القاسم: فحسبنا ملك بني أمية، فإذا هو ألف شهر لا يزيد ولا ينقص) (١) (٢).\n_________\n(١) ما بين القوسين ساقط من الأصل، واكتفى ناسخها بقوله: إلى آخره. وما أثبته من (ب)، (ج).\n(٢) [٣٥٨٧] الحكم على الإسناد:\nضعيف، في إسناده من لم أجد فيه جرحًا ولا تعديلًا، ومتنه منكر.\nالتخريج:\nرواه الترمذي في كتاب التفسير، باب: من سورة القدر (٣٣٥٠) وقال: هذا حديث غريب، لا نعرفه إلا من هذا الوجه من حديث القاسم بن الفضل. وقد قيل: عن القاسم بن الفضل عن يوسف بن مازن. والقاسم بن الفضل الحداني هو ثقة، وثقه يحيى بن سعيد، وعبد الرحمن بن مهدي، ويوسف بن سعد رجلٌ مجهول، ولا نعرف هذا الحديث على هذا اللفظ إلا من هذا الوجه.\nورواه الحاكم في \"المستدرك\" ٣/ ١٨٦ (٤٧٩٦) وما بعده، وقال الذهبي: ولا أدري آفته ممَّن. ورواه في ٣/ ١٩٢ (٤٨١١) وحذفه الذهبي في تلخيصه لضعفه.\nورواه الطبراني في \"المعجم الكبير\" ٣/ ٨٩ (٢٧٥٤).\nورواه البيهقي في \"شعب الإيمان\" ٣/ ٣٢٣ (٣٦٦٩).\nومن طريق يوسف بن مازن الراسبي، كذلك.\nورواه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٢٦٠، وفيه عيسى بن مازن ولعله تصحيف. والحديث قال عنه ابن كثير: منكر جدًا، ونقل عن شيخه المزِّي قوله: هو حديث منكر. وقال أيضًا بعد ذكره للاختلاف في يوسف بن مازن، وهذا يقتضي اضطرابًا في هذا الحديث. وضعفه أيضًا من جهة أن ملك بني أمية يتجاوز ألف شهر، إلا إذا أسقط من مدتهم أيام ابن الزبير فيقاربه. وكذلك أن السورة =","vol":"30","page":111},{"text":"وقال المفسرون: معناه عمل صالح في ليلة القدر خير من عمل ألف شهر ليس فيها ليلة القدر (١).\nوروى الربيع عن أبي العالية قال: ليلة القدر خير من عُمْر (٢) ألف شهر (٣) (٤).\nوقال مجاهد: سلام الملائكة والروح عليك (٥) تلك الليلة، خير\n_________\n= مكية، والمنبر إنما صنع بالمدينة .. إلخ \"تفسير ابن كثير\" ١٤/ ٤٠٤ - ٤٠٥.\nوقد جاء من حديث عبد الله بن عباس، رواه الخطيب البغدادي في \"تاريخ بغداد\" ٨/ ٢٨٠.\nورواه ابن الجوزي في \"العلل المتناهية\" ١/ ٢٩٣ (٤٧٣)، وقال: هذا حديث لا يصح، وأحمد بن محمد بن سعيد هو ابن عقدة، قال الدارقطني: كان رجل سوء. وأكثر رجال هذا الإسناد مجاهيل. وقال ابن القيم: كل حديث في ذم بني أمية فهو كذب. \"المنار المنيف\" (ص ١١٧)، والحديث قال عنه الألباني: ضعيف الإسناد ومضطرب ومتنه منكر.\n\"ضعيف سنن الترمذي\" (٦٦٣).\n(١) قال به قتادة ومجاهد.\nانظر: \"جامع البيان\" للطبري ٣٠/ ٢٥٩، ورجحَّه وتابعه ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٤٠٦، \"النكت والعيون\" للماوردي ٦/ ٣١٣، واختاره الفراء في \"معاني القرآن\" ٣/ ٢٨٠، والزجاج في \"معاني القرآن\" ٥/ ٣٤٧.\n(٢) في (ب): عمل.\n(٣) هذا القول ساقط من (ج) وكرر فيها ما قبله.\n(٤) انظر: \"النكت والعيون\" للماوردي ٦/ ٣١٣ منسوبًا إلى الربيع، ومثله في (الدر المنثور\" للسيوطي ٦/ ٦٢٨، وعزاه لعبد بن حميد. ووجدته منسوبًا إلى أبي العالية في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣١ بنحو ما قبله، ومثله في \"البحر المحيط\" لأبي حيان ٨/ ٤٩٣.\n(٥) ساقطة من (ج).","vol":"30","page":112},{"text":"من سلام الخلق عليك ألف شهر (١)، فذلك قوله:\n\n<span data-type=\"title\" id=toc-6583>٤ </span>- ﴿تَنَزَّلُ الْمَلَائِكَةُ﴾\nوقرأ طلحة بن مصرف: (تنزِل) خفيفة من النزول (٢).\n﴿وَالرُّوحُ﴾ يعني: جبريل -﵇- في قول أكثر المفسرين (٣) يدل عليه ما روى قتادة عن أنس أن رسول الله - ﷺ - قال: \"إذا كان ليلة القدر نزل جبريل -﵇- في كبكبة (٤) من الملائكة يصلون ويسلمون على كل عبد قائم أو قاعد يذكر الله تعالى\" (٥).\n_________\n(١) لم أجده.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣٤، وفيه: وقرأ طلحة بن مصرف وابن السميفع: بضم التاء على الفعل المجهول.\nوانظر: \"شواذ القراءة\" للكرماني (ص ٢٦٧).\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٦٠، \"معالم التنزيل\" للبغوي ٨/ ٤٩١، \"زاد المسير\" لابن الجوزي ٩/ ١٩٣.\n(٤) الكبكبة: الجماعة المتضامنة من الناس وغيرهم.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ١٤٤، \"لسان العرب\" لابن منظور ١/ ٦٩٧.\n(٥) رواه ابن حبان في \"المجروحين\" ١/ ١٨١ - ١٨٢، وابن الجوزي في \"الموضوعات\" ٢/ ٥٤٥ - ٥٤٧ من طريق أصرم، حدَّثنا محمد بن يونس عن قتادة عن أنس به. قال ابن الجوزي: هذا حديث لا يصح وأصرم هو ابن حوشب، قال يحيى: كذاب خبيث. وقال ابن حبان: كان يضع الحديث على الثقات.\nوقد جاء من رواية عباد بن عبد الصمد عن أنس، رواه العقيلي في \"الضعفاء\" ٣/ ١٣٨، وابن الجوزي في \"العلل المتناهية\" ٢/ ٤١ (٨٧٩). قال ابن الجوزي: هذا حديث لا يصح، فأما عباد بن عبد الصمد فقال البخاري: هو منكر الحديث. وقال الرازي: ضعيف الحديث جدًّا. =","vol":"30","page":113},{"text":"وقال كعب ومقاتل بن حيَّان: الروح طائفة من الملائكة لا تراهم الملائكة إلاَّ تلك الليلة (١) ينزلون من لدن غروب الشمس إلي طلوع الفجر (٢)، وقال الواقدي: هو ملك عظيم يفي بخلق من الملائكة (٣).\n﴿فِيهَا﴾ أي: في ليلة القدر ﴿بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ﴾ أي: بكل أمر قدَّره الله وقضاه في تلك السنة إلى قابل (٤) كقوله (٥) في الرعد: ﴿يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ﴾ (٦) يعني بأمر الله (٧). وقد:\n[٣٥٨٨] أخبرنا محمد بن عبدوس (٨)، حدثنا محمد بن يعقوب (٩)، أخبرنا محمد بن الجهم (١٠)، حدثنا يحيى بن زياد الفراء (١١)، حدثني\n_________\n= وانظر: \"اللآلئ المصنوعة\" للسيوطي ٢/ ٨٤.\n(١) في (ج): لأنه لا يراهم الملائكة ينزلون إلاَّ تلك الليلة.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٩/ ١٩٣، \"لباب التأويل\" للخازن ٤/ ٤٥٣.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٩/ ١٩٣، \"لباب التأويل\" للخازن ٤/ ٤٥٣.\n(٤) انظر: \"النكت والعيون\" للماوردي ٦/ ٣١٤ ونسبه القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٣٣ إلى ابن عباس.\n(٥) في (ب)، (ج): كقوله تعالى.\n(٦) الرعد: ١١.\n(٧) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٦٠، \"النكت والعيون\" للماوردي ٦/ ٣١٤، \"معالم التنزيل\" للبغوي ٨/ ٤٩١، \"زاد المسير\" لابن الجوزي ٩/ ١٩٣.\n(٨) لم يذكر بجرحٍ أو تعديل.\n(٩) أبو العباس الأصم: ثقةٌ.\n(١٠) ثقةٌ، صدوق.\n(١١) صدوقٌ.","vol":"30","page":114},{"text":"أبو بكر بن عياش (١)، عن الكلبي (٢)، عن أبي صالح (٣)، عن ابن عباس أنه كان يقرأ: (من كل امرئ سلام) (٤).\nورويت أيضًا هذِه القراءة عن علي بن أبى طالب -﵁- وعكرمة (٥)، ولها وجهان (٦):\nأحدهما: أن وجَّه معناه إلى الملَك، أي: من كل ملَك سلام.\nالثاني: أن تكون (ش) بمعنى (على) تقديره: على كل امرئ من المسلمين سلام من الملائكة كقوله: ﴿وَنَصَرْنَاهُ مِنَ الْقَوْمِ﴾ (٧) أي: على القوم.\n_________\n(١) ثقة عابد إلا أنه لما كبر ساء حفظه وكتابه صحيح.\n(٢) محمد بن السائب: مفسر متهم بالكذب، ورُمي بالرفض.\n(٣) باذام: ضعيف يرسل.\n(٤) [٣٥٨٨] الحكم على الإسناد:\nضعيفٌ جدًّا؛ الكلبي متهم بالكذب، وأبو صالح ضعيف.\nالتخريج:\nأخرجه الفراء في \"معاني القرآن\" ٣/ ٢٨٠، ورواه ابن جرير في \"جامع البيان\" ٣٠/ ٢٦٠.\n(٥) انظر: \"المحتسب\" لابن جني ٢/ ٣٦٨، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٦)، \"شواذ القراءة\" للكرماني (ص ٢٦٨)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣٤.\n(٦) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٦٠، \"زاد المسير\" لابن الجوزي ٩/ ١٩٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣٤.\n(٧) الأنبياء: ٧٧.","vol":"30","page":115},{"text":"والقراءة الصحيحة ما عليه العامة لإجماع الحجة من القراءة (١) عليها، ولموافقتها خط المصاحف (٢) لأنه ليس فيها ياء.\n\n<span data-type=\"title\" id=toc-6584>٥ </span>- وقوله: ﴿سَلَامٌ هِيَ﴾ تمام الكلام عند قوله: ﴿مِنْ كُلِّ أَمْرٍ﴾\nثم ابتدأ فقال: ﴿سَلَامٌ هِيَ﴾ أي: ليلة القدر سلامة وخير كلها ليس فيها شر (٣).\nقال الضحاك: لا يقَدَّر الله في تلك الليلة إلاَّ السلامة، فأما في الليالي الأخر فيقضي فيها البلاء والسلامة (٤).\nقال مجاهد: هي سالمة لا يستطيع الشيطان أن يعمل فيها سوءًا، ولا أن (٥) يحدث فيها أذى (٦). وقال الشعبي ومنصور بن زاذان: هو تسليم الملائكة ليلة القدر على أهل المساجد من حين تغيب الشمس إلى أن (٧) يطلع الفجر، ويمرون على كل مؤمن\n_________\n(١) في (ج): القراء.\n(٢) في (ج): المصحف.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٦١، \"النكت والعيون\" للماوردي ٦/ ٣١٤.\n(٤) انظر: \"النكت والعيون\" للماوردي ٦/ ٣١٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٣٤، \"الدر المنثور\" للسيوطي ٦/ ٦٣٠.\n(٥) ساقطة من (ب)، (ج).\n(٦) رواه البيهقي في \"شعب الإيمان\" ٣/ ٣٣٨ (٣٦٩٩).\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٠٧، \"الدر المنثور\" للسيوطي ٦/ ٦٣٠، وعلى هذا القول تكون ﴿سَلَامٌ﴾ بمعنى السلامة.\n(٧) في (ج): حتى.","vol":"30","page":116},{"text":"ويقولون: السلام عليك يا مؤمن (١).\n﴿حَتَّى مَطْلَعِ الْفَجْرِ﴾ حتى (٢) حرف غاية، مجازها إلى مطلع الفجر (٣).\nقرأ يحيى بن وثَّاب والأعمش، والكسائي وخلف بكسر اللام، غيرهم بفتحه (٤) وهو الاختيار، لأن المطلع بفتح اللام بمعنى الطلوع، يقال: طلعت الشمس طُلوعًا، ومَطلعًا، فأما المطلع بكسر اللام فإنه موضع الطلوع، ولا معنى للاسم في هذا الموضع، إنما هو بمعنى المصدر (٥)، والله أعلم (٦).\n* * *\n_________\n(١) رواه البيهقي في \"شعب الإيمان\" ٣/ ٣٣٨ (٣٦٩٨).\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٠٧، \"الدر المنثور\" للسيوطي ٦/ ٦٣٠ وعزاه لسعيد بن منصور وابن المنذر. وعلى هذا القول تكون ﴿سَلَامٌ﴾ بمعنى التسليم وهي التحية.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٥.\n(٢) في (ب)، (ج): هي ولعله تصحيف.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٦١، \"الجامع لأحكام القرآن\" ٢٠/ ١٣٤.\n(٤) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤١٢)، \"التيسير\" للداني (ص ١٨٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٣.\n(٥) في (ج): ولأنه معنى الاسم في هذا الموضع إنما هو بمعنى المصدر.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٠ - ٢٨١، \"جامع البيان\" للطبري ٣٠/ ٢٦١، \"علل القراءات\" للأزهري ٢/ ٧٨٧، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٣.\nقلت: وكلتا القراءتين صحيحة فهما من القراءات العشر المتواترة.","vol":"30","page":117},{"text":"<span data-type=\"title\" id=toc-6585>٩٨ - سُورَة البينة</span>","vol":"30","page":119},{"text":"سورة المنفكين\nمدنية (١) وهي ثلاثمائة وتسعة وتسعون حرفًا، وأربع وتسعون كلمة، وثمان آيات (٢).\n[٣٥٨٩] أخبرنا أبو عبد الرحمن محمد بن الحسين بن محمد بن موسى النيسابوري (٣)، وأبو الحسين علي بن محمد بن الحسن الجرجاني (٤)، قالا: أخبرنا محمد بن محمد بن يعقوب (٥)، حدَّثنا محمد (٦) بن موسى (٧) بن النعمان (٨)، حدثنا فهد (٩) بن\n_________\n(١) أخرجه ابن مردويه عن ابن عباس قال: نزلت سورة: ﴿لَمْ يَكُنِ﴾ بالمدينة، وعن عائشة: نزلت بمكة.\nانظر: \"الدر المنثور\" للسيوطي ٦/ ٦٤٠.\nقال ابن عطية في \"المحرر الوجيز\" ٥/ ٥٠٧: وهي مكية في قول جمهور المفسرين، وقال ابن الزبير وعطاء: إنها مدنية، والأول أشهر.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٨٢) وفيه: وحروفها ثلاثمائة وستة وتسعون حرفًا، \"لباب التأويل\" للخازن ٤/ ٤٥٤.\n(٣) أبو عبد الرحمن السلمي، تكلموا فيه وليس بعمدة.\n(٤) الخبازي، إمام ثقة.\n(٥) الحجاجي أبو الحسين النيسابوري، لم يذكر بجرحٍ أو تعديل.\n(٦) ساقطة من (ج).\n(٧) في (ب) و(ج): يونس.\n(٨) لم أجده.\n(٩) في (ب)، (ج): نهار، وهو خطأ.","vol":"30","page":121},{"text":"سليمان (١)، حدثنا إسحاق بن بشر (٢)، حدثنا مالك بن أنس (٣)، عن يحيى بن سعيد (٤)، عن سعيد بن المسيب (٥)، عن أبي الدرداء -﵁- قال: قال رسول الله -ﷺ-: \"لو يعلم (٦) الناس ما في سورة (٧): ﴿الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ﴾ (٨) لعطلّوا الأهل والمال وتعلموها\" فقال رجل من خزاعة: ما فيها من الأجر يا رسول الله، فقال رسول الله -ﷺ-: \"لا يقرؤها منافق أبدًا ولا عبد في قلبه شك في الله، والله إن الملائكة المقربين ليقرؤنها منذ خلق الله السموات والأرض لا يفترون من قرآتها، وما من عبد يقرؤها بليل إلاَّ بعث الله ملائكة يحفظونه في دينه ودنياه، ويدعون الله له بالمغفرة والرحمة، فإن قرأها نهارًا أعطى عليها من الثواب مثل ما أضاء عليه النهار وأظلم عليه الليل\"، فقال رجل من قيس غيلان: زدنا من هذا الحديث فداك أبي وأمي يا رسول الله، فقال رسول الله -ﷺ- \"تعلموا ﴿عَمَّ يَتَسَاءَلُونَ (١)﴾ وتعلمون ﴿ق وَالْقُرْآنِ الْمَجِيدِ (١)﴾،\n_________\n(١) لم أجده.\n(٢) أبو يعقوب الكاهلي، كذاب.\n(٣) إمام دار الهجرة، رأس المتقين وكبير المتثبتين.\n(٤) الأنصا ري، ثقة، ثبت.\n(٥) أحد العلماء الأثبات، اتفقوا على أن مرسلاته أصح المراسيل.\n(٦) في (ب)، (ج): علم.\n(٧) ساقطة من الأصل، وما أثبته من (ب)، (ج).\n(٨) في (ج): ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾.","vol":"30","page":122},{"text":"وتعلموا ﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ (١)﴾ وتعلموا ﴿وَالسَّمَاءِ وَالطَّارِقِ (١)﴾ فإنكم لو تعلمون ما فيهن (١) لعطَّلتم ما أنتم فيه، وتعلمتموهن وتقربتم إلى الله بهن، فإن الله يغفر بهن كل الذنوب (٢) (إلا الشرك بالله، واعلموا أن ﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ﴾ تجادل عن صاحبها يوم القيامة، وتستغفر له من الذنوب\" (٣) (٤).\n_________\n(١) في الأصل: فيه، والمثبت من (ب)، (ج).\n(٢) في (ب)، (ج): ذنب.\n(٣) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٤) [٣٥٨٩] الحكم على الإسناد:\nموضوع. علَّته إسحاق بن بشر الكاهلي، كذَّاب، وفيه من لم أجده ومن ليس بعمدة، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الرامهرمزي في كتاب \"المحدث الفاصل\" (ص ٣١٥) (٢١٠)، قال: حدثنا محمد بن عبد الله الحضرمي، قال: قال لي أبو عبد الرحمن بن نمير: اذهب إلى الهيثم بن خشاب فاكتب عنه فإنه قد كتب، فذهبت إليه فقال: حدثنا مالك بن أنس، فذكره.\nقال الحضرمي: فجئت إلى أبي عبد الرحمن بن نمير فألقيت هذا الحديث عليه فقال: هذا قد كفانا مؤنته فلا تعد إليه.\nورواه الخطيب البغدادي في كتابه \"الرواة عن مالك\" قال: أخبرني علي بن أحمد بن محمد الرازي، أخبرنا أبو الحسن علي بن إبراهيم بن حماد القاضي، حدثنا محمد بن عبد الله الحضرمي، به.\nقال الخيب معلقًا على قول ابن نمير: يعني أن رواية مثل هذا الحديث: تبين حال راويه؛ لأنه حديث باطل لا أصل له. انظر: \"لسان الميزان\" ٦/ ٢٧١. والحديث تقدم تخريجه وبسط الكلام عليه.","vol":"30","page":123},{"text":"[٣٥٩٠] وأخبرنا الخبازي (١)، حدثنا ظفران (٢)، حدثنا ابن أبي داود (٣)، حدثنا محمد بن عاصم (٤)، حدثنا شبابة بن سوار (٥)، حدثنا مخلد (٦) بن عبد الواحد (٧)، عن علي بن زيد (٨)، عن زر (بن حبيش) (٩) (١٠)، عن أُبيّ (بن كعب) (١١) قال: قال رسول الله -ﷺ-: \"من قرأ سورة ﴿لَمْ يَكُنْ﴾ كان يوم القيامة مع خير البرية مسافرًا و(١٢) مقيمًا\" (١٣).\n_________\n(١) في (ب)، (ج): أخبرنا أبو الحسين الخبازي المقرئ، وهو علي بن محمد، إمام ثقة.\n(٢) في (ج): طفر، وهو الدينوري، لم يذكر بجرح أو تعديل.\n(٣) عبد الله بن سليمان بن الأشعث، إمام حافظ ثقة.\n(٤) صدوق.\n(٥) ثقة، حافظ، رُمي بالإرجاء.\n(٦) في (ب)، (ج): محمد وهو خطأ.\n(٧) ضعيف.\n(٨) ابن جدعان، ضعيف.\n(٩) الأسدي، ثقة، جليل.\n(١٠) زيادة من (ب)، (ج).\n(١١) أبي بن كعب، صحابي جليل.\n(١٢) في (ب): أو.\n(١٣) [٣٥٩٠] الحكم على الإسناد:\nفيه مخلد بن عبد الواحد، وابن جدعان: ضعيفان، وظفران لم يذكر بجرح أو تعديل.\nالتخريج:\nتقدم مرارًا في أوائل السور.","vol":"30","page":124},{"text":"[٣٥٩١] وأخبرني الحسين بن محمد بن (١) عبد الله السفياني (٢)، حدثنا محمد ابن الحسن بن علي (٣)، حدثنا أبو يعلى الموصلي (٤)، حدثنا محمد بن المثنى (٥)، حدثنا غندر (٦)، حدثنا شعبة (٧) قال: سمعت قتادة (٨) يحدث عن أنس قال: قال رسول الله -ﷺ- لأبي بن كعب: \"إن الله -﷿- أمرني أن أقرأ عليك: ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾ \" قال: وسمَّاني؟ ! قال: \"نعم\". فبكى (٩).\n* * *\n_________\n(١) في (ب)، (ج): بن الحسين.\n(٢) ابن فنجويه، ثقة صدوق كثير الرواية للمناكير.\n(٣) اليقطيني، ثقة.\n(٤) ثقة.\n(٥) أبو موسى، البصري، المعروف بالزمن، ثقة ثبت.\n(٦) محمد بن جعفر الهذلي، البصري، ثقة، صحيح الكتاب إلا أن فيه غفلة.\n(٧) ابن الحجاج، ثقة حافظ متقن.\n(٨) ابن دعامة السدوسي، ثقة ثبت.\n(٩) [٣٥٩١] الحكم على الإسناد:\nرجاله ثقات.\nالتخريج:\nأخرجه البخاري في كتاب التفسير: تفسير سورة البينة (٤٩٥٩).\nوأخرجه مسلم في كتاب صلاة المسافرين وقصرها، باب: استحباب قراءة القرآن على أهل الفضل والحذاق فيه، وإن كان القارئ أفضل من المقروء عليه (٧٩٩)، وأخرجه أبو يعلى الموصلي في \"مسنده\" ٥/ ٣٥٢ (٢٩٩٥) ومن طريقه أخرجه المصنف.\nفائدة: قالى ابن كثير: وإنما قرأ عليه النبي -ﷺ- هذِه السورة تثبيتًا له وزيادة لإيمانه. \"تفسير ابن كثير\" ١٤/ ٤٢١، وانظر \"دقائق التفسير الجامع لتفسير ابن تيمية\" ٣/ ٢٨٦.","vol":"30","page":125},{"text":"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ\n\n<span data-type=\"title\" id=toc-6586>١ </span>- قوله: ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ﴾ وهم اليهود والنصارى،\n﴿وَالْمُشْرِكِينَ﴾ وهم عبدة الأوثان (١)، ﴿مُنْفَكِّينَ﴾ منتهين عن كفرهم وشركهم، وقال أهل اللغة: زايلين (٢)، تقول العرب: ما انفك فلانٌ يفعل كذا وكذا، أي: ما زال، وأصل الفك: الفتح ومنه فك الكتاب، وفك الخلخال (٣)، وفك البيالم، وهو جوز (٤) القطن (٥). قال طرفة:\nفآليْتُ لا ينفكُّ كَشْحي بطانةً ... لعضْبِ رقيق الشَّفْرتين مُهنَّد (٦)\n﴿حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ﴾ الحجة الواضحة، وهي محمد -ﷺ- أتاهم\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٦٢، \"معالم التنزيل\" للبغوي ٨/ ٤٩٥، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٤٠.\n(٢) قال به أبو عبيدة في \"مجاز القرآن\" ٢/ ٣٠٦ وأخذه البخاري فذكره في تفسير سورة ﴿الْبَيِّنَةُ﴾ وأشار ابن حجر في \"فتح الباري\" ٨/ ٧٢٥ إلى أنه قول أبي عبيدة.\nوانظر: \"مشكل غريب القرآن\" لمكي (ص ٣٠٥)، \"لسان العرب\" لابن منظور ١٠/ ٤٧٥.\n(٣) الخلخال: حلي تلبسه المرأة.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٢٢١.\n(٤) في الأصل: جوزق، والمثبت من (ب)، (ج).\n(٥) انظر: \"لسان العرب\" لابن منظور ١٢/ ٥٣.\n(٦) من معلقته المشهورة. =","vol":"30","page":126},{"text":"بالقرآن فبيَّن لهم ضلالهم (١) وجهالتهم، ودعاهم إلى الإيمان. وقال ابن كيسان معناه: لم يكن هؤلاء الكفار تاركين صفة محمد -ﷺ- في كتابهم؛ حتي بُعث، فلما بُعث تفرَّقوا فيه <span data-type=\"title\" id=toc-6587>(٢)</span>.\nثم فسَّر البينة <span data-type=\"title\" id=toc-6588>(٣) </span>فقال:\n\n٢ - ﴿رَسُولٌ مِنَ اللَّهِ﴾\nفأبدل النكرة من المعرفة <span data-type=\"title\" id=toc-6589>(٤)</span>، كقوله: ﴿ذُو الْعَرْشِ الْمَجِيدُ (١٥) فَعَّالٌ لِمَا يُرِيدُ﴾ (٥).\n﴿يَتْلُو﴾ يقرأ ﴿صُحُفًا﴾ كتبًا، ﴿مُطَهَّرَةً﴾ من الباطل (٦).\n\n٣ - ﴿فِيهَا كُتُبٌ﴾ من الله، ﴿قَيِّمَةٌ﴾ مستقيمة عادلة (٧).\n\n٤ - ﴿وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا﴾ في أمر محمد -ﷺ- فكذَّبوه،\n_________\n= انظر: \"ديوانه\" (ص ٣٧) وفي حاشية الديوان: البطانة نقيض الظهارة، والعضب السيف القاطع.\n(١) في (ب)، (ج): ضلالتهم.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٤١، وضعَّف هذا القول شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ١٦/ ٤٨٨ بعدة أمور منها: أن تسمية الافتراق والاختلاف انفكاكًا غير معروف لا يعرف في اللغة له شاهد.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ٣٤٩.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٢، \"جامع البيان\" للطبري ٣٠/ ٢٦٢.\n(٥) البروج: ١٥ - ١٦.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٩٥.\n(٧) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٦، \"جامع البيان\" للطبري ٣٠/ ٢٦٣.","vol":"30","page":127},{"text":"﴿إِلَّا مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ﴾ البيان في كتبهم أنه نبي مرسل (١).\nقالت العلماء: من أول السورة إلى قوله ﴿فِيهَا كُتُبٌ قَيِّمَةٌ (٣)﴾ حكمها فيمن آمن من أهل الكتاب والمشركين، من وقوله ﴿وَمَا تَفَرَّقَ﴾ (٢) فيمن لم يؤمن من أهل الكتاب بعد قيام الحجج (٣).\nوقال بعض أئمة (٤) أهل اللغة: قوله: ﴿مُنْفَكِّينَ﴾ أي هالكين، من قولهم: انفك صلا (٥) المرأة عند الولادة، وهو أن ينفصل ولا يلتئم فتهلك، ومعنى الآية: لم يكونوا هالكين معذبين إلاَّ بعد قيام الحجة عليهم بإرسال الرسول وإنزال الكتاب (٦) (٧).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٦٣، \"معالم التنزيل\" للبغوي ٨/ ٤٩٦.\n(٢) في (ب): ﴿وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ﴾ حكمة فيمن لم يؤمن من أهل الكتاب والمشركين، وفي (ج): سقط ما تقدم من الكلام كله.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٩٥، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٤٣ وضعفه شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ١٦/ ٤٨٩ وقال: إن أهل الكتاب تفرقوا واختلفوا قبل إرسال محمد إليهم، كما أخبر الله بذلك في غير موضع.\n(٤) ساقطة من (ج).\n(٥) الصلا: ما عن يمين الذنب وشماله وهي صلوان.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٤٦٩.\n(٦) في (ب)، (ج): بإرسال الرسل وإنزال الكتب.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٩٦، ورجَّح خلافه، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٥، \"مجموع الفتاوى\" لابن تيمية ١٦/ ٤٨٦، \"تهذيب اللغة\" للأزهري ٩/ ٤٥٨ (فك).\nوقد بسط شيخ الإسلام ﵀ هذِه الأقوال وناقشها، ورجح ما ذكره ابن عطية =","vol":"30","page":128},{"text":"وقرأ الأعمش (والمشركون) رفعًا، وفي مصحف عبد الله (لم يكن المشركون وأهل الكتاب منفكين)، وفي حرف أُبيًّ (ما كان الذين كفروا من أهل الكتاب والمشركون منفكين حتى تأتيهم البينة رسولًا من الله) بالنصب على القطع والحال (١).\n\n<span data-type=\"title\" id=toc-6590>٥ </span>- ﴿وَمَا أُمِرُوا﴾ يعني (٢): هؤلاء الكفار، ﴿إِلَّا لِيَعْبُدُوا اللَّهَ﴾\nيعني إلا أن يعبدوا الله، ﴿مُخْلِصِينَ لَهُ الدِّينَ﴾ التوحيد والطاعة، ﴿حُنَفَاءَ﴾ مائلين عن الأديان كلها إلى دين الإسلام (٣)، وقال ابن عباس: حجَّاجًا (٤)، وقال قتادة: الحنيفية الختان،\n_________\n= ﵀ في \"المحرر الوجيز\" ٥/ ٥٠٧ بقوله: ويتجه في معنى الآية قول ثالث بارع المعنى، وذلك أن يكون المراد لم يكن هؤلاء القوم ﴿مُنْفَكِّينَ﴾ من أمر الله تعالى وقدرته، ونظره لهم حتى يبعث إليهم رسهولًا منذرًا؛ تقوم عليهم به الحجة، وتتم على من آمن النعمة، فكأنه قال: ما كانوا ليتركوا سدى، ولهذا المعنى نظائر في كتاب الله تعالى.\nوانظر: \"مجموع الفتاوى\" لابن تيمية ١٦/ ٤٨٢ وما بعدها. فإنه لم يتعرض لهذِه المسألة أحد كما تعرض لها شيخ الإسلام فيما أعلم.\nانظر: \"معاني القرآن\" للفراء ٣/ ٢٨١، \"مختصر في شهواذ القرآن\" لابن خالويه (ص ١٧٦)، \"شواذ القراءة\" للكرماني (ص ٢٦٨)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٤٢، \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٧، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٤ وما بعده.\nوقال ابن العربي في \"أحكام القرآن\" ٤/ ١٩٦٩ معلقًا على قراءة ابن مسعود: وهذِه القراءة على التفسير، وهي جائزة في معرض البيان لا في معرض التلاوة.\n(٢) ساقطة من (ج).\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٩٦.\n(٤) رواه الطبري في \"جامع البيان\" ٣٠/ ٢٦٣ من طريق العوفي وإسناده ضعيف. =","vol":"30","page":129},{"text":"وتحريم الأمهات (والبنات) (١) والأخوات، والعمَّات والخالات، وإقامة المناسك (٢).\nوقال سعيد بن جبير: لا تُسمَّي العرب حنيفًا إلاَّ من حجَّ واختتن (٣).\n﴿وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ وَذَلِكَ﴾ الذي ذكرت، ﴿دِينُ الْقَيِّمَةِ﴾ المستقيمة (٤) فأضاف الدين إلى القيمة، وهو نعته لاختلاف اللفظين، وأنَّث القيمة لأنه رجع بها إلى الملة والشريعة (٥). وقيل: الهاء فيه للمبالغة (٦).\n[٣٥٩٢] وسمعت الأستاذ أبا القاسم الحبيبي (٧) يقول: سمعت أبا سهل محمد بن محمد بن الأشعث الطالقاني (٨) يقول: إن القيمة ها هنا\n_________\n= وانظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٨.\n(١) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٢) رواه الطبري في \"جامع البيان\" ٣٠/ ٢٦٣ وذكره السيوطي في \"الدر المنثور\" ٦/ ٦٤٢، وعزاه لعبد بن حميد، وابن المنذر، وابن أبي حاتم.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٨، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٤٤.\n(٤) في (ب)، (ج): أي: المستقيمة.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٢، \"جامع البيان\" للطبري ٣٠/ ٢٦٤، \"معاني القرآن\" للزجاج ٥/ ٣٥٠، \"معالم التنزيل\" للبغوي ٨/ ٤٩٨.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٩٦، \"الجامع لأحكام القرآن\" ٢٠/ ١٤٤.\n(٧) قيل: كذبه الحاكم.\n(٨) لم أجده.","vol":"30","page":130},{"text":"الكتب التي جرى ذكرها، والدين مضاف إليه على معنى وذلك دين الكتب القيمة فيما، يدعو إليه ويأمر به (١) نظيرها قوله ﴿وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ﴾ (٢) (٣).\nوقال النضر بن شميل: سألت الخليل بن أحمد عن قوله: ﴿وَذَلِكَ دِينُ الْقَيِّمَةِ﴾ فقال: القيمة جمع القيم، والقيّم والقائم واحد ومجاز الآية: وذلك دين القائمين لله بالتوحيد (٤).\n\n<span data-type=\"title\" id=toc-6591>٦ </span>- ﴿إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ فِي نَارِ جَهَنَّمَ خَالِدِينَ فِيهَا أُولَئِكَ هُمْ شَرُّ الْبَرِيَّةِ (٦)﴾ الخليقة (٥)\nقرأ نافع (البرئة) بالهمز في الحرفين، ومثله روى ابن ذكوان عن أهل الشام على الأصل، لأنه من قولهم: برأ الله الخلق يبرؤهم برأً، قال الله تعالى: ﴿مِنْ قَبْلِ أَنْ نَبْرَأَهَا﴾ (٦).\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٨، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٤٤.\n(٢) البقرة: ٢١٣.\n(٣) الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\n\"المحرر الوجيز\" ٥/ ٥٠٨، \"تفسير القرطبي\" ٢٠/ ١٤٤.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٤٩٦.\n(٥) انظر: \"تحفة الأريب\" لأبي حيان (ص ٦٠).\n(٦) الحديد: ٢٢.","vol":"30","page":131},{"text":"وقرأ الأخرون بالتشديد من غير همز (١)، ولها وجهان:\nأحدهما: أنه ترك الهمز وأدخل التشديد عوضًا منه، والآخر: أن يكون فعيلة من البرأ وهو التراب، تقول العرب بفيك البرأ فمجازه (٢) المخلوقون من التراب (٣).\n\n<span data-type=\"title\" id=toc-6592>٧ </span>- ﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ هُمْ خَيْرُ الْبَرِيَّةِ (٧) جَزَاؤُهُمْ عِنْدَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذَلِكَ لِمَنْ خَشِيَ رَبَّهُ (٨)﴾\nقال الصادق: لله رضا بما كان (٤) سبق لهم منه من العناية والتوفيق ﴿وَرَضُوا عَنْهُ﴾ بما منَّ عليهم بمتابعتهم لرسوله وقبولهم ما جاء به (٥).\nابن زانيار (٦): رضا الخلق عن الله رضاهم بما يرد عليهم من\n_________\n(١) انظر: \"علل القراءات\" للأزهري ٢/ ٧٨٩، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤١٣)، \"التيسير\" للداني (ص ١٨٢)، \"النشر في القراءات العشر\" لابن الجزري ١/ ٤٠٧.\n(٢) في (ب)، (ج): مجازه.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٢، \"جامع البيان\" للطبري ٣٥/ ٢٦٤، \"معاني القرآن\" للزجاج ٥/ ٣٥٠، \"معالم التنزيل\" للبغوي ٨/ ٤٩٧، \"زاد المسير\" لابن الجوزي ٩/ ١٩٩، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٥.\n(٤) كان ساقطة من (ج).\n(٥) انظر: \"حقاق التفسير\" للسلمي [٣٧٢/ أ].\n(٦) ابن زانيار: هو الحسين بن علي بن يزدانيار أبو بكر من أهل أرمية، كان له طريقة في التصوف يختص بها، أسند الحديث الكثير. =","vol":"30","page":132},{"text":"أحكامه، ورضاه عنهم أن يوفقهم للرضا عنه (١).\nمحمد بن الفضل: الروح والراحة في الرضا، واليقين والرضا باب الله الأعظم، ومستراح العابدين (٢).\nمحمد بن خفيف: الرضا ينقسم قسمين رضًا به ورضًا عنه، فالرضا به ربًّا ومدبرًا، والرضا عنه فيما يقضي ويقدر (٣).\nوقيل: الرضا رفع الاختيار (٤) (٥).\nذوالنون: الرضا سرور القلب بمُرّ القضاء (٦).\nحارث المحاسبي (٧): الرضا سكون القلب تحت (٨) جريان\n_________\n= انظر: \"طبقات الصوفية\" للسلمي (ص ٤٠٦)، \"حلية الأولياء\" لأبي نعيم ١٠/ ٣٦٣.\n(١) رواه السلمى في \"طبقات الصوفية\" (ص ٤٠٦).\nوانظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٩.\n(٢) انظر: \"حقائق التفسير\" للسلمي [٣٧٢/ أ] وأخرجه ابن أبي الدنيا في كتاب \"الرضا عن الله\" (ص ٢٧) بسنده من قول عبد الواحد بن زيد البصري، وكذا أخرجه أبو نعيم في \"حلية الأولياء\" ٦/ ١٥٦.\n(٣) في (ب)، (ج): يقدر ويقضي.\nانظر: \"حقائق التفسير\" للسلمي [٣٧٢/ أ] \"معالم التنزيل\" للبغوي ٨/ ٤٩٧، \"لباب التأويل\" للخازن ٤/ ٤٥٦.\n(٤) في (ج): الإحسان.\n(٥) انظر: \"حقائق التفسير\" للسلمي [٣٧٢/ أ] \"مدارج السالكين\" لابن القيم ٢/ ١٨٥.\n(٦) انظر: \"حقائق التفسير\" للسلمي [٣٧٢/ أ] \"مدارج السالكين\" ٢/ ٢٣٥.\n(٧) زيادة من (ب)، (ج).\n(٨) من بعد كلمة (تحت) بياض في (ج) حتى نهاية السورة.","vol":"30","page":133},{"text":"الحكم (١).\nأبو عمر الدمشقي: الرضا نهاية الصبر (٢).\nأبو بكر بن طاهر: الرضا خروج الكراهية من القلب حتى لا يكون إلَّا فرح وسرور (٣).\nالواسطي: هو النظر إلى الأشياء بعين الرضا حتى لا يسخطك شيء إلاَّ ما يسخط مولاك (٤).\nابن عطاء: هو النظر إلى قديم اختيار الله للعبد فيترك السخط عليه (٥).\n[٣٥٩٣] سمعت محمد بن الحسين بن محمد (٦) يقول: سمعت محمد بن أحمد بن إبراهيم (٧) يقول:\n_________\n(١) انظر: \"حقائق التفسير\" للسلمي ٣٧٢/ أ، \"مدارج السالكين\" لابن القيم ٢/ ٢٣٥، \"تاريخ بغداد\" للخطيب ٨/ ٢١١.\n(٢) انظر: \"حقائق التفسير\" للسلمي ٣٧٢/ أومن نزل به قضاء فإنه لا يخلو من أربع حالات: إما أن يجزع ويتسخط وهذا محرم، أو يصبر وهذا واجب، أو يرضى وهو مستحب على الصحيح واختاره شيخ الإسلام ابن تيمية، وهي المنزلة التي تلي الصبر، أو يشكر الله تعالى على هذِه المصيبة وهذِه أعلى المراتب.\nانظر \"مدارج السالكين\" لابن القيم ٢/ ١٥٨ - ٢٦٨.\n(٣) انظر: \"حقائق التفسير\" للسلمي [٣٧٢/ أ] \"المحرر الوجيز\" لابن عطية ٥/ ٥٠٩.\n(٤) انظر: \"حقائق التفسير\" للسلمي [٣٧٢/ ب].\n(٥) انظر: \"حقائق التفسير\" [٣٧٢/ ب] \"مدارج السالكين\" لابن القيم ٢/ ١٨٢.\n(٦) أبو عبد الرحمن السلمي، تكلموا فيه وليس بعمدة.\n(٧) أبو أحمد الأصبهاني الحافظ، المعروف بالعسال، قال الحاكم: كان أحد أئمة الحديث، وقال النقاش: لم نر مثله في الإتقان والحفظ، وقال ابن منده: طفت =","vol":"30","page":134},{"text":"سمعت محمد بن الحسين (١) يقول: سمعت على ابن عبد الحميد (٢) يقول: سمعت السري (٣) يقول: إذا كنت لا ترضى عن الله فكيف تسأله الرضا عنك (٤).\n* * *\n_________\n= الدنيا مرتين فما رأيت مثل العسال، مات سنة (٣٤٩ هـ). انظر: \"تاريخ بغداد\" ١/ ٢٧٠، \"سير أعلام النبلاء\" ١٦/ ٦.\n(١) ابن الحسن النيسابوري القطان، قال عنه الحاكم: الشيخ الصالح.\n(٢) أبو الحسن الغضائري، الإمام الثقة العابد.\n(٣) ابن المغلس أبو الحسن السقطي، الإمام، القدوة شيخ الإسلام.\n(٤) [٣٥٩٣] الحكم على الإسناد:\nضعيف، شيخ المصنف متكلم فيه.\nالتخريج:\nذكره أبو عبد الرحمن السلمي في \"حقائق التفسير\" ٣٧٢/ ب. وانظر: \"معالم التنزيل\" ٨/ ٤٩٧ وتصحف السري إلى السندي. \"المحرر الوجيز\" ٥/ ٥٠٩، \"تفسير الخازن\" ٤/ ٤٥٦.","vol":"30","page":135},{"text":"<span data-type=\"title\" id=toc-6593>٩٩ - سُورَة الزَّلْزَلَة</span>","vol":"30","page":137},{"text":"سورة الزلزلة\nمكية (١)، وهي مائة وتسعة وأربعون حرفًا، وخمس وثلاثون كلمة، وثمان آيات (٢).\n[٣٥٩٤] أخبرنا يعقوب بن أحمد بن السري العروضي (٣) في درب الحاجب، أخبرنا محمد بن عبد الله العماني (٤)، حدثنا أبو القاسم الطائي (٥)، حدثني أبي (٦)، حدثنا علي بن موسى الرضا (٧)، حدثنا أبي موسى بن جعفر (٨)، حدثني أبي جعفر بن محمد (٩)، حدثني أبي\n_________\n(١) مكية في قول ابن مسعود وعطاء وجابر، ومدنية في قول ابن عباس وقتادة.\nانظر: \"فتح القدير\" للشوكاني ٥/ ٤٧٨، وقارن بما في \"البيان في عبد أي القرآن\" للداني (ص ٢٨٣)، \"المحرر الوجيز\" لابن عطية ٥/ ٥١٠، \"الدر المنثور\" للسيوطي ٦/ ٦٤٤.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٨٣)، \"لباب التأويل\" للخازن ٤/ ٤٥٨.\n(٣) لم أجده.\n(٤) محمد بن عبد الله بن محمد بن يوسف، محدث أصحاب الرأي، لولا مجون كان فيه.\n(٥) عبد الله بن أحمد بن عامر بن سليمان بن صالح الطائي، يروي عن أبيه عن أهل البيت نسخة كلها موضوعة.\n(٦) أحمد بن عامر بن سليمان الطائي، يروي عن أهل البيت نسخة كلها موضوعة.\n(٧) ابن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب، صدوقٌ، والخلل ممن روى عنه.\n(٨) الكاظم، صدوقٌ.\n(٩) الصادق، صدوق فقيه إمام.","vol":"30","page":139},{"text":"محمَّد بن علي (١)، حدثني أبي عليُّ بن الحسين (٢)، حدثني أبي الحسين بن علي (٣)، حدثني أبي علي بن أبي طالب -﵁-، قال: قال رسول الله -ﷺ-: \"من قرأ ﴿إِذَا زُلْزِلَتِ الْأَرْضُ﴾ (٤) أربع مرات كان كمن قرأ القرآن كله\" (٥).\n[٣٥٩٥] وأخبرني محمد بن القاسم (٦)، حدثنا أبو بكر محمد بن\n_________\n(١) أبو جعفر الباقر، ثقة.\n(٢) زين العابدين، ثقةٌ، ثبتٌ، عابدٌ، فقيهٌ، فاضلٌ، مشهور.\n(٣) أبو عبد الله، المدني، سبط رسول الله -ﷺ- وريحانته.\n(٤) ساقطة من (ب).\n(٥) [٣٥٩٤] الحكم على الإسناد:\nموضوع، علته: أبو القاسم الطائي وأبوه.\nالتخريج:\nعزاه الزيلعي في تخريجه لأحاديث \"الكشاف\" ٤/ ٢٦٢ إلى للمصنف فقط، وكذا ابن حجر في \"الكاف الشاف\" وقال: أخرجه الثعلبي من حديث على بإسناد أهل البيت، لكنه من رواية أبي القاسم الطائي وهو ساقط. حاشية المرجع السابق. وهذا الحديث ضمن نسخة حكم عليها العلماء بالوضع كما في ترجمة أبي القاسم الطائي وأبيه.\nوقال المناوي: رواه الثعلبي من حديث على بسند ضعيف جدًا. لكن يشهد له ما رواه ابن أبي شيبة في \"مسنده\" -ولم أجده في المطبوع- والبزار كما في \"كشف الأستار\" ٣/ ٨٨ (٣٣٠٨) من رواية سلمة بن وردان عن أنس مرفوعًا\" ﴿إِذَا زُلْزِلَتِ﴾ تعدل ربع القرآن\" \"الفتح السماوي\" ٣/ ١١١٤.\nقلت: ورواه كذلك الترمذي في أبواب فضائل القرآن باب ما جاء في ﴿إِذَا زُلْزِلَتِ﴾ هو (٢٨٩٥) من طريق سلمة بن وردان، وسلمة ضعيف. \"التقريب\" (٢٥١٤)، \"المجروحين\" ١/ ٣٣٦.\nوانظر: \"السلسلة الضعيفة\" (١٤٨٤)، (١٣٤٢).\n(٦) أبو الحسن الماوردي النيسابوري، لم يذكر بجرح أو تعديل.","vol":"30","page":140},{"text":"عبد الله (١)، حدثنا الحسن بن سفيان (٢)، حدثنا علي بن حجر (٣)، حدثنا يزيد بن هارون (٤)، حدثنا اليمان بن المغيرة (٥)، حدثنا عطاء (٦)، عن ابن عباس قال: قال رسول الله -ﷺ-: ﴿إِذَا زُلْزِلَتِ﴾ تعدل نصف القرآن، و﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾ تعدل ثلث القرآن، ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾ تعدل ربع القرآن\" (٧).\n* * *\n_________\n(١) ابن قريش، الوراق، صدوق كثير الحديث.\n(٢) أبو العباس الشيباني الخراساني، النسوي، الإمام الحافظ الثبت.\n(٣) أبو الحسن السعدي، ثقة حافظ.\n(٤) أبو خالد السلمي، ثقة متقن عابد.\n(٥) أبو حذيفة البصري، ضعيف.\n(٦) ابن أبي رباح، ثقة، فقيه فاضل، لكنه كثير الإرسال.\n(٧) [٣٥٩٥] الحكم على الإسناد:\nضعيف، علته يمان بن المغيرة، ضعيف، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه الترمذي في كتاب فضائل القرآن، باب: ما جاء في ﴿إِذَا زُلْزِلَتِ﴾ (٢٨٩٤)، وقال: هذا حديث غريب لا نعرفه إلاَّ من حديث يمان بن المغيرة. وضعَّفه الألباني في \"ضعيف سنن الترمذي\" (٥٥٠)، وأخرجه أبو عبيد في \"فضائل القرآن\" (ص ٢٦٢).\nوأخرجه الحاكم في \"المستدرك\" ح / ٢٠٧٨، ١/ ٧٥٤ وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي بقوله: بل يمان ضعفوه.\nوأخرجه ابن عدي في كتابه \"الكامل في ضعفاء الرجال\" ٨/ ٥٢٨.\nوأخرجه البيهقي في \"شعب الإيمان\" ٢/ ٤٩٦ (٢٥١٤) كلهم من طريق اليمان بن المغيرة، وهو ضعيف. =","vol":"30","page":141},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6594>١ </span>- قوله -﷿-: ﴿إِذَا زُلْزِلَتِ﴾\nحُرِّكت الأرضُ حركة شديدة لقيام الساعة ﴿زِلْزَالَهَا﴾ تحريكها (١)، وقراءة العامة بكسر الزاي (٢).\n[٣٥٩٦] وأخبرني ابن فنجويه (٣)، حدثنا مخلد بن جعفر الباقرحي (٤)، حدثنا عبد الله بن محمد (٥) بن ياسين البغدادي، حدثنا\n_________\n= وللحديث شاهد من حديث أنس بن مالك، رواه الترمذي في الموضع السابق (٢٨٩٣) قال: حدثنا محمد بن موسى الحرشي البصري، حدثنا الحسن بن سلم بن صالح البجلي، حدثنا ثابت البناني عن أنس بن مالك قال: قال رسول الله -ﷺ-: \"من قرأ ﴿إِذَا زُلْزِلَتِ﴾ \" قال الترمذي: حديث غريب لا نعرفه إلا من حديث هذا الشيخ الحسن بن سلم اهـ. قلت: هو مجهول، كما في \"التقريب\" (١٢٤٤)، وفيه أيضًا محمد بن موسى بن نفيع الحرشي ليّن \"التقريب\" (٦٣٣٨).\nوالحديث ضعفه الألباني في \"السلسلة الضعيفة\" (١٣٤٢). وقد ورد بلفظ ﴿إِذَا زُلْزِلَتِ﴾ تعدل ربع القرآن\" من حديث أنس، رواه الترمذي في أبواب فضائل القرآن، باب ما جاء في ﴿إِذَا زُلْزِلَتِ﴾ (٢٨٩٥) كما تقدم في تخريج الحديث السابق، وأحمد في \"مسنده\" ٤/ ٩٢ (١٢٨٩٦) وفيه سلمة بن وردان ضعيف. وأمَّا ما ورد في فضل سورة الكافرون، وأنها تعدل ربع القرآن فحسن، وما ورد أن سورة الإخلاص تعدل ثلث القرآن فصحيح، وسيأتي تخريجهما عند تفسير المصنف لهاتين السورتين.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٠١.\n(٢) انظر: \"المحرر والوجيز\" لابن عطية ٥/ ٥٠١.\n(٣) الحسين الدينوري، ثقة، صدوق، كثير الرواية للمناكير.\n(٤) أبو علي الدقاق الفارسي، اختلط بعد أن كان أمره مستقيما.\n(٥) في (ب): أحمد، وهو: عبد الله بن محمد بن ياسين البغدادي، أبو الحسن الفقيه =","vol":"30","page":142},{"text":"جميل بن الحسن أبو الحسن (١)، حدثنا أحمد بن موسى (٢) صاحب \"اللؤلؤ\" قال: سمعت عاصمًا (٣) الجحدري (٤) يقرأ: (إذا زلزلت الأرض زَلزالها) الزاء مفتوحة (٥) (٦).\nوهو مصدر أيضًا كالوَسواس، والقَلقال (٧)، والجَرجار (٨)، وقيل:\n_________\n= الدوري، قال الإسماعيلي: ثبت صاحب حديث، وقال مرة: ثقة، وقال الدارقطني: ثقة، مات سنة (٣٠٣ هـ). انظر: \"تاريخ بغداد\" ١٠/ ١٠٦، \"معجم شيوخ الإسماعيلي\" ٢/ ٦٨١.\n(١) العتكي الجهضمي، صدوق يخطئ، أفرط فيه عبدان.\n(٢) أحمد بن موسى البصري، أبو عبد الله، صاحب \"اللؤلؤ\" ذكره ابن حبان في \"الثقات\". انظر: \"التاريخ الكبير\" للبخاري ٢/ ١، \"الجرح والتعديل\" ٢/ ٧٥، \"الثقات\" لابن حبان ٦/ ٣.\n(٣) من أول السورة إلى هنا بياض في (ج).\n(٤) عاصم بن العجاج، أبو المجشر، ثقة.\n(٥) في (ج): بالزاي المفتوحة.\n(٦) [٣٥٩٦] الحكم على الإسناد:\nفيه مخلد بن جعفر، خلّط، جميل بن الحسن، صدوق يخطئ.\nالتخريج:\nانظرها في: \"مختصر الشواذ\" (ص ١٧٧)، \"شواذ القراءة\" (ص ٢٦٨)، \"المحرر الوجيز\" ٥/ ٥١٠، \"تفسير القرطبي\" ٢٠/ ١٤٧، \"زاد المسير\" ٩/ ٢٠٢، \"البحر المحيط\" ٨/ ٤٩٦.\n(٧) قلقل الشيء قلقلة وقلقالًا فتقلقل وقلقالًا عن كراع، وهي نادرة أي حرك فتحرك واضطرب، فإذا كسرته فهو مصدر، وإذا فتحته فهو اسم مثل الزَّلزال والزَّلزال. انظر: \"لسان العرب\" لابن منظور ١١/ ٥٦٦.\n(٨) الجرجار: عشبة لها زهرة صفراء.\nانظر: \"لسان العرب\" لابن منظور ٤/ ١٣٢.","vol":"30","page":143},{"text":"الكسر مصدر (١) والفتح الاسم <span data-type=\"title\" id=toc-6595>(٢)</span>.\n\n٢ - ﴿وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا (٢)﴾\nموتاها وكنوزها فتلقيها <span data-type=\"title\" id=toc-6596>(٣) </span>على ظهرها <span data-type=\"title\" id=toc-6597>(٤)</span>.\n\n٣ - ﴿وَقَالَ الْإِنْسَانُ مَا لَهَا﴾ وقيل: في الآية تقديم وتأخير تقديره.\n\n٤ - ﴿يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (٤)﴾، فيقول الإنسان مالها (٥).\nقال المفسرون: تُخبر الأرضُ الناس ما عمل عليها من خير أو شر (٦)، فتقول للمؤمن يوم القيامة: وحَّد عليَّ، وصام وصلّى،\n_________\n= (١) في (ب)، (ج): المصدر.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٣، \"معاني القرآن\" للزجاج ٥/ ٣٥١، \"جامع البيان\" للطبري ٣٠/ ٢٦٥، \"المحرر الوجيز\" لابن عطية ٥/ ٥١٠، \"الكشاف\" للزمخشري ٤/ ٧٧٥، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٤٧، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٦.\n(٣) في (ب)، (ج): فالقتها.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٣، \"معاني القرآن\" للزجاج ٥/ ٣٥١، \"معالم التنزيل\" للبغوي ٨/ ٥٠١.\nوقد جمع المصنف بين قول ابن عباس: ما فيها من الموتى، وبين قول عطية: كنوزها، كما في \"زاد المسير\" لابن الجوزي ٩/ ٢٠٢، وردَّ ابن عطية في \"المحرر الوجيز\" ٥/ ٥١٠ قوله: كنوزها حيث قال: وليست القيامة موطنًا لإخراج الكنوز، وإنما تخرج كنوزها وقت الدجال. اهـ.\nووجهه أبو حيان في \"البحر المحيط\" ٨/ ٤٩٧ بقوله: إنه أخذ الزلزال عامًا باعتبار وقتيه -أي في الدنيا ويوم القيامة- ففي الأول: أخرجت كنوزها، وفي الثاني: أخرجت موتاها، وصدقت أنها زلزلت زلزالها.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٠١.\n(٦) في (ب)، (ج): وشر.","vol":"30","page":144},{"text":"واجتهد وأطاع ربه. فيفرح المؤمن بذلك، وتقول للكافر: أشرك عليَّ، وزنى، وسرق، وشربَ (١) الخمر، فيوبخ في المشهد، وتشهد عليه الجوارح والملائكة، مع علم الله به، حتى يود أنه سيق إلى النار مما يرى من الفضوح (٢).\n[٣٥٩٧] حدثنا أبو بكر محمد (بن أحمد) (٣) بن عبدوس المُزكيَّ إملاءً (٤)، أخبرنا أبو نصر محمد بن حمدويه (بن سهل يعني المروزي (٥)، حدثنا عبد الله بن حماد (٦) الآمُلي (٧)، حدثنا سعيد بن أبي مريم) (٨) (٩)، حدثنا رشدين بن سعد (١٠)، حدثني يحيى بن أبي\n_________\n(١) زاد في (ج): علي.\n(٢) قال به جماعة منهم ابن زيد ومجاهد وسفيان الثوري، ويشهد له ما سيورده المصنف من الأحاديث والآثار.\nانظر: \"جامع البيان\" للطبري ٣٠/ ٢٦٧، \"لباب التأويل\" للخازن ٤/ ٤٥٨.\n(٣) من (ب)، (ج).\n(٤) لم يذكر بجرح أو تعديل.\n(٥) أبو نصر المطوعي، ثقة حافظ.\n(٦) هكذا في نسخة (ب): وفي حاشيتها تصحيح حامد وكذا في (ج)، والصواب ما أثبته.\n(٧) أبو عبد الرحمن الآمُلي، الحافظ البارع الثقة.\n(٨) سعيد بن الحكم بن محمد بن سالم بن أبي مريم، ثقةٌ، ثبتٌ، فقيهٌ.\n(٩) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(١٠) أبو الحجاج، المري، ضعيف.","vol":"30","page":145},{"text":"سليمان (١)، عن أبي حازم (٢)، عن أنس بن مالك، أن رسول الله -ﷺ- قال: \"إن الأرض لتخبر يوم القيامة بكل عمل عُمِلَ على ظهرها\" قال: وتلا رسول الله -ﷺ-: ﴿إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (١)﴾ حتى بلغ إلى قوله: ﴿يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (٤)﴾ قال: \"أتدرون ما أخبارهما: إذا كان يوم القيامة أخبرت بكل عمل عُمل (٣) على ظهرها\" (٤).\n[٣٥٩٨] وأخبرني ابن فنجويه (٥)، حدثنا علي بن الحسن بن\n_________\n(١) أبو صالح المدني، ليّن الحديث، قال البخاري: منكر الحديث، وقال أبو حاتم: مضطرب الحديث ليس بالقوي، يكتب حديثه، روى له أصحاب السنن ما عدا ابن ماجه.\nانظر: \"الجرح والتعديل\" ٩/ ١٥٤، \"الثقات\" لابن حبان ٧/ ٦٠٤، ٦١٠، \"تهذيب الكمال\" ٣١/ ٣٧٢، \"التقريب\" (٧٥٦٥).\n(٢) سلمان الكوفي، ثقة.\n(٣) ساقطة من (ج).\n(٤) [٣٥٩٧] الحكم على الإسناد:\nضعيف؛ علته رشدين بن سعد وشيخه.\nالتخريج:\nرواه البيهقي في \"شعب الإيمان\" ٥/ ٤٦٣ (٧٢٩٦) من طريق رشدين بن سعد عن يحيى بن أبي سليمان به.\nورواه ابن مردويه كما في \"الدر المنثور\" ٦/ ٦٤٥.\nوهذا الحديث شاذ فإن رشدين ضعيف، وجعله من رواية أبي حازم عن أنس فخالف في ذلك سعيد بن أبي أيوب الذي جعله من رواية سعيد المقبري عن أبي هريرة، وسعيد بن أبي أيوب أوثق منه. كما سيأتي في الحديث القادم. وانظر تخريج الأحاديث والآثار الواقعة في تفسير \"الكشاف\" للزيلعي ٤/ ٢٦١.\n(٥) الحسين الدينوري، ثقة، صدوق، كثير الرواية للمناكير.","vol":"30","page":146},{"text":"مطرف الجراحي (١)، حدثنا أبو عيسى عبد الرحمن بن عبد الله الأنباري (٢)، حدثنا أحمد بن إبراهيم بن فيل (٣) ببالس (٤)، حدثنا خالد بن يزيد العُمري (٥)، حدثنا شعبة (٦) عن يحيى بن سليم أبي (٧) بلج (٨)، عن سعيد بن المسيب (٩)، عن أبي هريرة أن النبي -ﷺ- ذكر\n_________\n(١) علي بن الحسن بن مطرف الجراحي القاضي، أبو الحسن، قال البرقاني: كان متهمًا، وقال العتيقي: كان متساهلًا في الحديث، وقال ابن أبي الفوارس: غيره أحب إليَّ منه، مات سنة (٣٧٦ هـ).\nانظر: \"المغني في الضعفاء\" ٢/ ٨١، \"لسان الميزان\" ٤/ ٢٥٧، \"الكشف الحثيث\" (ص ١٧٦).\n(٢) عبد الرحمن بن عبد الله بن هارون بن هاشم بن شهاب، أبو عيسى الأنباري، سكن بغداد في الجانب الشرقي منها، توفي سنة (٣٣٠ هـ)، قال الخطيب: كان ثقة. انظر \"تاريخ بغداد\" ١٠/ ٢٨٩.\n(٣) أحمد بن إبراهيم بن فيل -باسم الحيوان المعروف- أبو الحسن، البالسىِ، نزيل أنطاكية، صدوق، مات سنة (٢٨٤ هـ). انظر: \"الثقات\" لابن حبان ٨/ ٤٤، \"تهذيب الكمال\" ١/ ٢٤٧، \"التقريب\" (٢).\n(٤) في (ج): بنابلس وهو خطأ، وبالس: مدينة مشهورة بين الرقة وحلب على عشرين فرسخا من حلب. انظر: \"الأنساب\" للسمعاني ١/ ٢٦٨.\n(٥) كذاب.\n(٦) ابن الحجاج، ثقة، حافظ متقن.\n(٧) في (ب)، (ج): بن.\n(٨) يحيى بن سليم، أو ابن أبي سليم، أو ابن أبي الأسود، أبو بلج الفزاري الكوفي، ثم الواسطي الكبير، وثقه ابن معين، وابن سعد، والنسائي، والدارقطني، وقال البخاري: فيه نظر، وقال أبو حاتم: صالح الحديث، لا بأس به، وقال الحافظ: صدوق ربما أخطأ. انظر: \"الجرح والتعديل\" ٩/ ١٥٣، \"تهذيب الكمال\" ٣٣/ ١٦٢، \"التقريب\" (٨٠٠٣).\n(٩) أحد العلماء الأثبات.","vol":"30","page":147},{"text":"هذِه الآية ﴿يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا﴾ فقال: \"أتدرون (١) ما أخبارها؟ \" فقالوا: الله ورسوله أعلم. قال: \"إن أخبارها أن تشهد على كل عبد وأمة بما عمل على ظهرها من شيء، فتقول (٢): عملت على ظهري يوم كذا كذا وكذا، (وعملت (٣) يوم كذا كذا وكذا) (٤) فهذِه أخبارها\" (٥).\n_________\n(١) في الأصل: تدري والمثبت من (ب)، (ج) وهو الموافق للسياق.\n(٢) في (ب)، (ج): تقول.\n(٣) زاد في (ب): على ظهري.\n(٤) ما بين القوسين ساقط من (ج).\n(٥) [٣٥٩٨] الحكم على الإسناد:\nضعيف جدًا؛ علته علي بن الحسن الجراحي، وخالد بن يزيد العمري.\nالتخريج:\nرواه أحمد في \"مسنده\" ٣/ ٦٨ (٨٦٥٠).\nورواه الترمذي في كتاب صفة القيامة، باب: الأرض تحدث أخبارها يوم القيامة (٢٤٢٩)، وقال: حديث حسن غريب. ورواه أيضًا في التفسير باب ومن سورة ﴿إِذَا زُلْزِلَتِ الْأَرْضُ﴾ (٣٣٥٣)، وقال: حديث حسن صحيح غريب، وضعَّفه الألباني في \"ضعيف سنن الترمذي\" (٦٦٤).\nورواه النسائي في \"الكبرى\" في كتاب التفسير، تفسير سورة الزلزلة ٦/ ٥٢٠ (١١٦٩٣).\nورواه الحاكم في \"المستدرك\" ح/ ٣٩٦٥، ٢/ ٥٨٠، وقال: حديث صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي بقوله: يحيى هذا منكر الحديث قاله البخاري.\nورواه ابن حبان في \"صحيحه - إحسان\" ١٦/ ٣٦٠ (٧٣٦٠)، والبيهقي في \"شعب الإيمان\" ٥/ ٤٦٤ (٧٢٩٨)، قال البيهقي: قال أحمد: فهذا أصح من رواية رشدين بن سعد ورشدين ضعيف. ورواه البغوي في \"معالم التنزيل\" ٨/ ٥٠٢.","vol":"30","page":148},{"text":"وفي حرف ابن مسعود: (يومئذ تنبئ أخبارها) (١).\n[٣٥٩٩] أخبرنا عبد الله بن حامد (٢)، أخبرنا المطيري (٣)، حدثنا بشر بن مطر (٤)، حدثنا سفيان (٥)، عن عبد الله بن عبد الرحمن (٦) ابن أبي صعصعة (٧)، عن أبيه (٨) - وكان أبوه يتيمًا في حجر أبي سعيد\n_________\n= كلهم من طريق عبد الله بن المبارك عن سعيد بن أبي أيوب، عن يحيى بن أبي سليمان، عن سعيد المقبري، عن أبي هريرة، ويحيى بن أبي سليمان المدني ليِّن الحديث، وسعيد المقبري ثقة، ولم أره بالطريق الذي ساقه المصنف بين يدي من المراجع، إلاَّ الواحدي في تفسيره \"الوسيط\" فإنه ساق من طريقه إلى خالد بن يزيد العمري، حدثنا شعبة، عن يحيى بن أبي سليمان، عن سعيد المقبري، عن أبي هريرة ٤/ ٥٤٢، فخالف المصنف في تسمية يحيى وسعيد.\nورواه أبو نعيم في \"تاريخ أصبهان\" ٢/ ٢٤٢، والخطيب في \"تاريخ بغداد\" ٥/ ٤٣٨ وساقاه من طريقهما إلى خالد بن يزيد العمري، ثنا شعبة، عن يحيى بن أبي سليم، عن سعيد المقبري، عن أبي هريرة، فخالفا المصنف في تسمية سعيد. فالذي يظهر لي انفراد المصنف بتسمية سعيد بن المسيب بدلًا من سعيد المقبري، والله أعلم.\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٤، \"المحرر الوجيز\" لابن عطية ٥/ ٥١١، وكذا قرأها سعيد بن جبير كما في \"المصنف\" لابن أبي شيبة ١/ ٣١٥.\n(٢) الأصفهاني، لم يذكر بجرح أو تعديل.\n(٣) محمد بن جعفر المطيري، ثقة، مأمون.\n(٤) ابن ثابت الدقاق، أبو أحمد، ثقة.\n(٥) ابن عيينة، ثقة، حافظ، إمام حجة، إلا أنه تغير حفظه بأخرة، وكان ربما دلس عن الثقات.\n(٦) في (ب)، (ج): سفيان بن عبد الله عن عبد الرحمن وهو خطأ.\n(٧) ثقة.\n(٨) عبد الله بن عبد الرحمن بن أبي صعصعة الأنصاري، المدني، ثقة، روى له =","vol":"30","page":149},{"text":"الخدري -قال: قال لي- يعني أبا سعيد: يا بني إذا كنت في البوادي (١) فارفع صوتك بالأذان، فإني سمعت النبي -ﷺ- يقول: \"لا يسمعه جنٌّ ولا إنسٌ، ولا حجرٌ إلاَّ شهد له\" (٢).\n[٣٦٠٠] أخبرنا عبد الله بن حامد (٣)، حدثنا محمد بن عامر السمرقندي (٤)، حدثنا ابن (٥) بجير (٦)، حدثنا عبد بن حميد (٧)، عن إبراهيم (٨)، عن أبيه (٩) قال: رأيت أبا أُمية (١٠) صلى في المسجد الحرام المكتوبة، ثم تقدم فجعل يصلي هاهنا وهاهنا فلما فرغ قلت: يا أبا أمية ما هذا الذي رأيتك. تصنع؟ قال: قرأت هذِه\n_________\n= البخاري وأصحاب السنن ما عدا الترمذي. انظر: \"تهذيب الكمال\" ١٥/ ٢٠٨، \"التقريب\" (٣٤٣١).\n(١) في (ج): بالوادي.\n(٢) [٣٥٩٩] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات، والحديث صحيح كما في التخريج.\nالتخريج:\nرواه البخاري في كتاب الأذان، باب: رفع الصوت بالنداء (٦٠٩).\n(٣) الأصبهاني، لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) ساقطة من (ب)، (ج).\n(٦) عمر بن محمد بن بجير، الإمام الحافظ الثبت الجوال.\n(٧) أبو محمد، ثقة، حافظ.\n(٨) ابن الحكم بن أبان العدني، ضعيف، وصل مراسيل.\n(٩) أبو عيسى، صدوق، عابد، وله أوهام.\n(١٠) أبو أمية، لم أستطع تمييزه.","vol":"30","page":150},{"text":"الآية: ﴿يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا (٤)﴾ فأردت أن تشهد لي يوم القيامة (١).\n\n<span data-type=\"title\" id=toc-6598>٥ </span>- ﴿بِأَنَّ رَبَّكَ أَوْحَى لَهَا (٥)﴾ أي: أمرها بالكلام، وأذن لها فيه (٢).\nقال الراجز:\nأوحى لها بالقرارِ فاستقرَّت\nوشَدَّها بالراسياتِ الثُبتِ (٣)\nأي: أمرها بالقرار (٤).\nوقال ابن عباس والقرظي وابن زيد: أوحى إليها (٥)، ومجاز الآية: يوحى (الله) <span data-type=\"title\" id=toc-6599>(٦) </span>إليها.\n\n٦ - ﴿يَوْمَئِذٍ يَصْدُرُ النَّاسُ﴾ (٧)\n_________\n(١) [٣٦٠٠] الحكم على الإسناد:\nضعيف، فيه إبراهيم ضعيف، ومحمد بن عامر لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٦٤٦، ومن طريقه أخرجه المصنف.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٣، \"جامع البيان\" للطبري ٣٠/ ٢٦٦.\n(٣) \"ديوان عبد الله بن رؤبة\" (ص ٢١٨)، وانظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٨٢، \"لسان العرب\" لابن منظور ١٥/ ٣٨٠ وفيهما: وحي.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ١/ ١٨٢.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٦٧، \"المحرر الوجيز\" لابن عطية ٥/ ٥١١، \"معالم التنزيل\" للبغوي ٨/ ٥٠٢.\n(٦) ما بين القوسين ساقط من الأصل، وأثبته في (ب)، (ج).\n(٧) في الأصل زيادة: أشتاتًا، وحذفتها على ما في (ب)، (ج).","vol":"30","page":151},{"text":"عن موقف الحساب، ﴿أَشْتَاتًا﴾ متفرقين، فآخذ ذات اليمين إلى الجنة، وآخذ ذات الشمال إلى النار (١).\n﴿لِيُرَوْا أَعْمَالَهُمْ﴾ قيل في الآية تقديم وتأخير، تقديره (٢): يومئذ تحدث أخبارها، بأن ربك أوحى لها؛ ليروا أعمالهم، يومئذ يصدر الناس أشتاتًا (٣).\nوقراءة (٤) العامة ﴿لِيُرَوْا﴾ بضم الياء، وقرأ الحسن والأعرج: (ليَروا) (٥) بفتح الياء (٦)، وروي ذلك عن النبي -ﷺ- <span data-type=\"title\" id=toc-6600>(٧)</span>.\n\n٧ - ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ أي (ير) <span data-type=\"title\" id=toc-6601>(٨) </span>ثوابه.\n\n٨ - ﴿وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾\n(قرأ هشام بإسكان الهاء في الحرفين، وقرأ الباقون بضمها) (٩).\nقال ابن عباس: ليس مؤمن ولا كافر عمل خيرًا ولا شرًا في\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٦٧، \"معالم التنزيل\" للبغوي ٨/ ٥٠٢.\n(٢) في (ب)، (ج): مجازها: فيومئذ.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٣، \"المحرر الوجيز\" لابن عطية ٥/ ٥١١.\n(٤) في (ب): وقرأ.\n(٥) ما بين القوسين ساقط من الأصل، والمثبت في (ب)، (ج).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٤، \"المحرر الوجيز\" لابن عطية ٥/ ٥١١، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٨، \"شواذ القراءة\" للكرماني (ص ٢٦٩).\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٥٠.\n(٨) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٩) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).","vol":"30","page":152},{"text":"الدنيا؛ إلاَّ أراه الله إياه، فأما المؤمن فيريه حسناته وسيئاته (١) فيغفر له سيئاته ويثيبه بحسناته، وأما الكافر فيرُدّ حسناته ويعذبه بسيئاته (٢).\nوقال محمد بن كعب في هذِه الآية: فمن يعمل مثقال ذرة من خير من كافر ير ثوابه في الدنيا، في نفسه وأهله وماله وولده، حتى يخرج من الدنيا وليس له عند الله خير. ومن يعمل مثقال ذرة شرّا (٣) من مؤمن ير عقوبته في الدنيا، في نفسه وأهله وماله وولده، حتى يخرج من الدنيا وليس له عند الله شر (٤). ودليل هذا التأويل ما:\n[٣٦٠١] أخبرنا عقيل بن محمد الفقيه (٥)، أن أبا الفرج البغدادي (٦)، أخبرهم عن محمد بن جرير (٧)، حدثني أبو الخطَّاب\n_________\n= وانظر: \"معاني القرآن\" للفراء ٣/ ٢٨٤، \"التيسير\" للداني (ص ١٨٢)، \"علل القراءات\" للأزهري ٢/ ٧٩١، \"النشر في القراءات العشر\" لابن الجزري ١/ ٣١١.\n(١) في الأصل هنا زيادة فأما المؤمن، وهي غير موجودة في (ب)، (ج) وكذا في \"جامع البيان\" ولذا حذفتها.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٦٨، \"معالم التنزيل\" ٨/ ٥٠٢، \"لباب التأويل\" للخازن ٤/ ٤٥٩ ورواه ابن المنذر كما في \"الدر المنثور\" للسيوطي ٦/ ٦٤٧.\n(٣) في (ج): من شر وهو كذلك في \"جامع البيان\".\n(٤) انظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ٣٨٨، \"جامع البيان\" للطبري ٣٠/ ٢٧٨، ورجاله ثقات \"معالم التنزيل\" للبغوي ٨/ ٥٠٣، \"لباب التأويل\" للخازن ٤/ ٤٥٩.\n(٥) من (ب)، (ج) وهو ابن أحمد الجرجاني، لم أجد له ترجمة.\n(٦) المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٧) أبو جعفر الطبري، الإمام العلم المجتهد، صاحب التصانيف البديعة.","vol":"30","page":153},{"text":"الحساني (١)، حدثنا الهيثم بن الربيع (٢)، حدثنا سماك بن عطية (٣)، عن أيوب (٤)، عن أبي قلابة (٥)، عن أنس قال: كان أبو بكر -﵁- يأكل مع النبي -﵁- فنزلت هذِه الآية: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ فرفع أبو بكر -﵁- يده وقال: يا رسول الله، إني أجزى بما عملت من مثقال ذرة من شر؟ ! فقال: \"يا أبا بكر ما رأيتَ في الدنيا ممَّا تكره فبمثاقيل الذر (٦) من الشر، ويدَّخر الله (٧) لك مثاقيل الخير حتى توفاها يوم القيامة\" (٨).\n_________\n(١) زياد بن يحيى بن زياد بن حسان، أبو الخطاب الحساني النكري البصري، ثقة روى له الجماعة. انظر: \"تهذيب الكمال\" ٩/ ٥٢٣، \"التقريب\" (٢١٠٤).\n(٢) الهيثم بن الربيع العقيلي، أبو المثنى، البصري، أو الواسطي، ضعيف روى له الترمذي حديثًا واحدًا، وقال أبو حاتم: شيخ ليس بالمعروف. انظر: \"الجرح والتعديل\" ٩/ ٨٣، \"تهذيب الكمال\" ٣٠/ ٣٨٤، \"التقريب\" (٧٣٧٣).\n(٣) سماك بن عطية، البصري، المربدي -بكسر الميم وسكون الراء بعدها موحدة، ثقة، روى له البخاري ومسلم وأبو داود. انظر: \"تهذيب الكمال\" ١٢/ ١٢٣، \"التقريب\" (٢٦٢٦).\n(٤) ابن أبي تميمة السختياني، ثقة، ثبت حجة.\n(٥) عبد الله بن يزيد بن عمرو أو عامر الجرمي، البصري، ثقة، فاضل كثير الإرسال.\n(٦) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٧) لفظ الجلالة الله ساقط من (ب)، (ج).\n(٨) [٣٦٠١] الحكم على الإسناد:\nضعيف؛ شيخ المصنف لم أجده، فيه الهيثم بن الربيع ضعيف، وقد وصل الحديث، والصواب أنه مرسل كما سيأتي.\nتخريجه أخرجه ابن جرير في \"جامع البيان\" ٣٠/ ٢٦٨، ومن طريقه أخرجه المصنف. =","vol":"30","page":154},{"text":"[٣٦٠٢] وبه عن محمد بن جرير (١)، حدثني يونس بن عبد الأعلى (٢)، أخبرنا ابن وهب (٣)، حدثني حُيي (٤) بن عبد الله (٥)، عن\n_________\n= ورواه الطبراني في \"المعجم الأوسط\" ٨/ ٢٠٤ (٨٤٠٧) قال الهيثمي: رواه عن شيخه موسى بن سهل، والظاهر أنه الوشاء وهو ضعيف \"مجمع الزوائد\" ٧/ ١٤١.\nورواه العقيلي في \"الضعفاء الكبير\" ٤/ ٣٥٣.\nورواه البيهقي في \"شعب الإيمان\" ٧/ ١٥١ (٩٨٠٨).\nكلهم من طريق الهيثم بن الربيع، وهو ضعيف، وقد خالفه سفيان بن الحسين الواسطي، وهو ثقة، فرواه عن أيوب عن أبي قلابة عن أبي أسماء الرحبي، قال: بينا أبو بكر .. الحديث. رواه الحاكم في \"المستدرك\" ٢/ ٥٨١ (٣٩٦٦) وقال: صحيح الإسناد ولم يخرجاه، وتعقَّبه الذهبي بقوله: مرسل، وذكره البوصيري في \"إتحاف الخيرة المهرة\" ٦/ ٣٠٢ - ٣٠٣ وقال: والطريق صحيح إن كان أبو أسماء سمع من أبي بكر. قلت: أبو أسماء اسمه عمرو بن مرثد، وهو لم يدرك أبا بكر -﵁كما تقدم عن الذهبي، قال الدارقطني: وخالفهم عبد الوهاب الثقفي، فرواه عن أيوب عن أبي قلابة، عن أبي إدريس الخولاني مرسلًا، وقال حماد بن زيد عن أيوب: قرأت في كتاب أبي قلابة ولم يجاوزه وهو أشبهها بالصواب. \"العلل الواردة في الأحاديث\" ١/ ٢٢٧، ورجَّح كونه مرسلًا العقيلي في كتابه \"الضعفاء الكبير\" ٤/ ٣٥٣. قلت: وما ذكره الدارقطني رواه ابن جرير في \"جامع البيان\" ٣٠/ ٢٦٨، وفي ٢٥/ ٣٢ قال ابن جرير: حدثنا هذا الحديث الهيثم بن الربيع فقال: فيه أيوب عن أبي قلابة عن أنس أن أبا بكر -﵁- كان جالسًا عند النبي -ﷺ- فذكر الحديث وهو غلط والصواب عن أبي إدريس.\n(١) أبو جعفر الطبري، الإمام العلم المجتهد، صاحب التصانيف.\n(٢) أبو موسى المصري، ثقة.\n(٣) عبد الله بن وهب المصري، ثقة، حافظ عابد.\n(٤) في (ب)، (ج): يحيى، والصواب ما أثبته.\n(٥) ابن شريح المعافري، المصري، صدوق يهم.","vol":"30","page":155},{"text":"أبي عبد الرَّحمن الحُبلي (١)، عن عبد الله بن عمرو بن العاص أنه قال: نزلت ﴿إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (١)﴾ وأبو بكر -﵁- قاعد (٢)، فبكى حين أنزلت، فقال له رسول الله -ﷺ-: \"ما يبكيك يا أبا بكر\"، قال: أبكتني هذِه السورة، فقال رسول الله -ﷺ-: \"لولا أنكم تخطئون وتذنبون ويغفر الله لكم (٣)، لخلق الله أمة يخطئون ويذنبون فيغفر، لهم\" (٤).\nوقراءة العامة (يَره) بفتح الياء في الحرفين، وقرأ خليد بن نشيط (٥)\n_________\n(١) عبد الله بن يزيد المعافري، ثقة.\n(٢) في (ب)، (ج) زيادة: مع النبي -ﷺ-.\n(٣) في (ب)، (ج): فيغفر لكم.\n(٤) [٣٦٠٢] الحكم على الإسناد:\nضعيف؛ شيخ المصنف لم أجده، فيه حيي بن عبد الله المعافري، صدوق، يهم.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٧٠ ومن طريقه أخرجه المصنف. وأخرجه البيهقي في \"شعب الإيمان\" ٥/ ٤١٠ (٧١٠٣). وأخرجه الواحدي في \"أسباب النزول\" (ص ٤٨٧). وأشار إليه الحاكم في \"المستدرك\" ٤/ ٢٧٤. كلهم من طريق حيي بن عبد الله المعافري به.\nقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٤١: رواه الطبراني وفيه حيي بن عبد الله المعافري، وثقه ابن معين وغيره وبقية رجاله رجال الصحيح.\nولقوله: \"لولا أنكم تخطئون وتذنبون .. \" إلخ.\nشواهد: الأول: من حديث أبي أيوب -﵁-، رواه مسلم في كتاب التوبة، باب سقوط الذنوب بالاستغفار توبة (٢٧٤٨).\nالثاني: من حديث أبي هريرة -﵁- رواه مسلم في كتاب التوبة، باب سقوط الذنوب بالاستغفار توبة (٢٧٤٩).\n(٥) خليد بن نشيط: لم أجده.","vol":"30","page":156},{"text":"وعاصم الجحدري بضم اليائين لقوله ليروا (ورواه نصير عن الكسائي) (١) (٢).\nقال مقاتل: نزلت هذِه الآية في رجلين، وذلك أنه لما نزل: ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ﴾ (٣) كان أحدهما يأتيه المسائل، فيستقل أن يعطيه التمرة والكسرة والجوزة (٤) ونحوها، يقول: ما هذا بشيء، إنما نؤجر على ما نُعطي (٥) ونحن نحبه يقول الله تعالى: ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ﴾ فما أحب أنا هذا. فيرده صفرًا، وكان (٦) الآخر يتهاون بالذنب اليسير: الكذبة والغيبة والنظرة وأشباه ذلك، ويقول: ليس عليّ من (٧) هذا شيء، إنما وعد الله النار على الكبائر، وليس في (٨) هذا إثم، فأنزل الله تعالى يرغبهم في القليل من الخير أن\n_________\n(١) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٢) انظر: \"علل القراءات\" للأزهري ٢/ ٧٩١، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤١٤)، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٧)، \"المحرر الوجيز\" لابن عطية ٥/ ٥١٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٥١، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٨.\n(٣) سورة الإنسان، آية: (٨).\n(٤) الجوزة: ضرب من العنب ليس بكبير ولكنه يصفر جدًا إذا أينع.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٣٣٠.\n(٥) في (ب): نعطيه.\n(٦) في (ج): وقال.\n(٧) في (ج): في.\n(٨) من (ب)، (ج).","vol":"30","page":157},{"text":"يعطوه، فإنه يوشك أن يكثر (١)، ويحذرهم من اليسير من الذنب فإنه يوشك أن يكثر (٢)، فالإثم الصغير في عين صاحبه يوم القيامة أعظم من الجبال، ولجميع محاسنه أقلَّ في عينه (٣) من كل شيء، فقال: ﴿وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ (٤).\nسئل ثعلب عن الذرة فقال: إن مائة نملة وزن حبَّة، والذرة واحدة منها (٥).\nوقال يزيد بن هارون: زعموا أن الذرة ليس لها وزن، ومعنى المثقال الوزن وهو مفعال من الثقل (٦).\nوقال ابن مسعود: أحكم آية في القرآن: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ (٧) وكان رسول الله\n_________\n(١) في (ج): يكبر: وما بعدها ساقط إلى كلمة يكثر.\n(٢) في (ب): يكبر.\n(٣) في (ج): في عينه أقل.\n(٤) انظر: \"أسباب النزول\" للواحدي (ص ٤٨٨)، \"الوسيط\" للواحدي ٤/ ٥٤٣، \"معالم التنزيل\" للبغوي ٨/ ٥٠٣.\nوقد أسنده ابن أبي حاتم عن سعيد بن جبير فقال: حدثنا أبو زرعة، حدثنا يحيى ابن عبد الله بن بكير، حدثني ابن لهيعة، حدثني عطاء بن دينار، عن سعيد بن جبير فذكره كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٣٣، وفيه ابن لهيعة صدوق اختلط، وعطاء بن دينار صدوق إلاَّ أن روايته عن سعيد بن جبير من صحيفته.\n(٥) انظر: \"لسان العرب\" لابن منظور ٤/ ٣٠٤.\n(٦) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧١، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢١٦، \"فتح الباري\" لابن حجر ٨/ ٢٥٠.\n(٧) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٨٨ عن معمر بلاغًا، وذكره البغوي في \"معالم التنزيل\" ٨/ ٥٠٣.","vol":"30","page":158},{"text":"-ﷺ- يسميها \"الجامعة الفاذة\" (١) (٢) وتصدق سعد بن أبي وقاص -﵁- بتمرتين فقبض المسائل يده، فقال سعد: ويحك يقبل الله منَّا مثقال الذرة والخردلة، وكأين في هذِه من مثاقيل (٣). وتصدق عمر بن الخطَّاب وعائشة بحبة من عنب وقالا فيها: مثاقيل ذرة كثير (٤) (٥).\n_________\n(١) في الأصل: العادلة، وأثبتُّ ما في (ب)، (ج) لموافقتها ما في الصحيحين.\n(٢) قال ذلك النبي -ﷺ- حين سئل عن زكاة الحمر من حديث أبي هريرة -﵁- رواه البخاري في كتاب التفسير، تفسير سورة الزلزلة باب ﴿وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ (٤٩٦٣). ومسلم في كتاب الزكاة باب إثم مانع الزكاة (٩٨٧).\n(٣) عزاه السيوطي في \"الدر المنثور\" ٦/ ٦٤٩ إلى ابن سعد ولم أجده في \"الطبقات\".\n(٤) في (ب): كثيرة.\n(٥) أثر عمر أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٦٤٩ عن جعفر بن برقان قال: بلغنا أن عمر بن الخطَّاب أتاه مسكين وفي يده عنقود من عنب .. وهو منقطع، جعفر بن برقان لم يدرك عمر -﵁-.\nوأثر عائشة أخرجه مالك في \"الموطأ\" ٢/ ٩٩٧، قال: بلغني أن مسكينًا استطعم عائشة أم المؤمنين وبين يديها عنب، فقالت لإنسان: خذ حبة فأعطه إياها، فجعل ينظر إليها ويعجب، فقالت عائشة: أتعجب! كم ترى في الحبة من مثال ذرة؟ وهو أثر منقطع مالك لم يدرك عائشة -﵂-.\nورواه ابن سعد في \"الطبقات الكبرى\" ٨/ ٤٩٠ قال: أخبرنا يزيد بن هارون، حدثنا فضيل بن مرزوق عن ظبية بنت المعلل عن عائشة بنحوه، وفيه فضيل بن مرزوق الرقاشي، صدوق، يهم، ورمي بالتشيع، وظبية بنت المعلل مجهولة لم يذكرها سوى ابن سعد في الموضع المتقدم. وأخرجه أحمد في كتاب \"الزهد\" (ص ٢١٢)، حدَّثنا عبد الله، حدَّثني أبو بكر، حدَّثنا الأحوص عن أبي إسحاق عن أبي العالية، قال: كنت عند عائشة فذكره، وفيه الأحوص بن جوَّاب الضبي صدوق ربما وهم.","vol":"30","page":159},{"text":"وروى المطلب (بن عبد الله) (١) بن حنطب أن رسول الله -ﷺ- قرأ في مجلس ومعهم أعرابي جالس فقال رسول الله -ﷺ-: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ فقال الأعرابي: يا رسول الله، مثقال ذرة؟ ! فقال له: \"نعم\" فقال الأعرابي: واسوأتاه. مرارًا، ثم قام وهو يقولها، فقال رسول الله -ﷺ-: \"لقد دخل قلب الأعرابي الإيمان\" (٢).\n[٣٦٠٣] وأخبرنا عبد الله بن حامد (٣)، أخبرنا محمد بن عامر السمرقندي (٤)، حدثنا عمر (٥) بن بجير (٦)، حدثنا عبد بن حميد (٧)، عن وهب بن جرير (٨)، عن أبيه (٩) قال: سمعت الحسن (١٠) يقول:\n_________\n(١) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٢) أخرجه سعيد بن منصور كما في \"الدر المنثور\" للسيوطي ٦/ ٦٤٧ وهو حديث مرسل، المطلب لم يدرك النبي - ﷺكما تقدم في ترجمته. ورواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٨٨ عن زيد بن أسلم مرسلًا كذلك.\n(٣) في الأصل: محمد، وهو خطأ، والمثبت من (ب)، (ج)، وهو الأصبهاني الوزان، لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) في (ب)، (ج): عمرو، وهو خطأ.\n(٦) عمر بن محمد بن بجير، الإمام الحافظ الثبت الجوال.\n(٧) ثقة حافظ.\n(٨) ابن حازم بن زيد، أبو عبد الله الأزدي، البصري، ثقة.\n(٩) جرير بن حازم، ثقة، له أوهام إذا حدث من حفظه.\n(١٠) البصري، ثقة، فقيه، فاضل، يرسل كثيرًا ويدلس.","vol":"30","page":160},{"text":"قدم صعصعة (١) عم الفرزدق على النبي -ﷺ- فلما سمع: ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧) وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ (٨)﴾ قال: حسبي، ما أبالي أن لا أسمع من القرآن غير هذا (٢).\n_________\n(١) صعصعة بن ناجية بن عقال التميمي المجاشعي، صحابي جليل.\n(٢) الحكم على الإسناد:\nفي إسناده محمد بن عامر السمرقندي، لم أجده، وشيخ المصنف لم يذكر بجرح أو تعديل، والحديث صحيح، كما سيأتي في التخريج.\nالتخريج:\nأخرجه الإمام أحمد في \"مسنده\" ٦/ ٤٩ (٢٠٠٧٠) قال: حدثنا يزيد بن هارون أنا جرير بن حازم به، وسماه صعصعة بن معاوية عم الفرزدق، (٢٠٠٧١) من طريق أسود بن عامر به، (٢٠٠٧٢) من طريق عفان وسمياه كذلك. وإسناده صحيح. ورواه ابن أبي عاصم في \"الآحاد والمثاني\" ٢/ ٤٠٢ (١١٩٧) من طريق شيبان بن فروخ عن جرير بن حازم وسماه كذلك.\nورواه النسائي في \"الكبرى\" ٦/ ٥٢٠ (١١٦٩٤) من طريق يونس بن محمد، نا أبي نا جرير به، وسماه: صعصعة عم الفرزدق كذلك.\nورواه ابن سعد في \"الطبقات الكبرى\" ٧/ ٣٩ من طريق يزيد بن هارون عن جرير بن حازم، وسماه صعصعة بن معاوية عم الفرزدق.\nورواه ابن أبي شيبة كما في \"إتحاف الخيرة المهرة\" ٦/ ٣٠٣ من طريق جرير بن حازم وسماه كذلك.\nوعلقه البخاري في \"خلق أفعال العباد\" (ص ٧٤) فسماه كذلك.\nورواه البيهقي في \"الزهد الكبير\" (ص ٣٢٣) (٨٦٨) وسماه كذلك.\nقال المزي: قال يزيد بن هارون والأسود بن عامر وعفَّان بن مسلم عن جرير: عم الفرزدق والصحيح أنه عم الأحنف \"تهذيب الكمال\" ١٣/ ١٧٤.\nوورد تسميته صعصعة عم الأحنف: =","vol":"30","page":161},{"text":"وقال الربيع بن صَبيح: مر رجل بالحسن وهو يقرأ هذِه السورة فلما بلغ إلى آخرها قال: حسبي، قد اثتهت الموعظة. فقال الحسن: لقد فقه الرجل (١).\n[٣٦٠٤] أنشدنا أبو القاسم الحسن بن محمد المفسر (٢)، أنشدني أبو الفضل أحمد بن محمد بن حمدون الفقيه (٣)، أنشدني أبو بكر\n_________\n= رواه الطبراني في \"المعجم الكبير\" ٨/ ٧٦ (٧٤١١) من طريق هدبة بن خالد، حدثنا جرير بن حازم به.\nوالحاكم في \"المستدرك\" ٣/ ٧١١ (٦٥٧١) من طريق هدبة بن خالد أيضًا.\nقال ابن حجر: اختلف فيه عن الحسن، فقيل عنه: عن صعصعة عم الأحنف ورجحه العسكري، وقيل عنه: عن صعصعة عم الفرزدق وبه جزم أبو عمر، ولكن ليس للفرزدق عم اسمه صعصعة وإنما صعصعة جده.\nوأجاب عنه في موضع آخر فقال: والعرب تطلق على الكبير عم الصغير. ويجوز أن يكون عمه من قبل رضاع أو أم. \"الإصابة\" ٣/ ٤٢٩، ٥/ ٣٩٤.\nقلت: وبالعرض السابق يتبين أن الرواة قد اتفقوا على تسميته صعصعة عم الفرزدق، وخالفهم هدبة بن خالد فسماه صعصعة عم الأحنف فتقدم روايتهم على روايته، لكن يبقى إشكال وهو أن بعض من قال صعصعة عم الفرزدق سموه صعصعة بن معاوية، ومعلوم من ترجمته أن صعصعة بن معاوية عم الأحنف لا الفرزدق، وعم الفرزدق اسمه صعصعة بن ناجية والله أعلم.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٠٣ وسماه الربيع بن خثيم وهو تصحيف.\nوأخرج عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٨٨ عن معمر عن الحسن قال: لما نزلت ﴿فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ (٧)﴾ الآية.\nقال رجل من المسلمين: حسبي حسبي، إن عملت مثقال ذرة من خير أو شر رأيته، انتهت الموعظة. قلت: وهو حديث مرسل، الحسن لم يشاهد التنزيل.\n(٢) الحبيبي. قيل: كذبه الحاكم.\n(٣) الإمامُ الحافظُ الرحال الأديب الفقيه.","vol":"30","page":162},{"text":"أحمد بن محمد بن إبراهيم الجواربي بواسط (١):\nإن من يعتدي ويكسب إثمًا ... وزن مثقال ذرة سيراه\nويجازى بفعله الشر شرًا ... وبفعل الجميل أيضًا جزاه\nهكذا قوله تبارك ربي ... في إذا زُلزِلت وجل ثناه (٢)\n* * *\n_________\n(١) أبو بكر أحمد بن محمد بن إبراهيم الجواربي، من شيوخ الطبراني، حدَّث عن الربيع بن سليمان، والجواربي نسبة إلى الجوارب وعملها. انظر \"تبصير المنتبه\" ٢/ ٥٥٤، \"الأنساب\" للسمعاني ٢/ ١٠٢.\n(٢) [٣٦٠٤] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم.\nالتخريج:\nذكره القرطبي في \"تفسيره\" ٢٠/ ١٥٢.","vol":"30","page":163},{"text":"<span data-type=\"title\" id=toc-6602>١٠٠ - سُورَة العاديات</span>","vol":"30","page":165},{"text":"سورة ﴿وَالْعَادِيَاتِ﴾\nمكية (وقيل مدنية) (١) (٢)، وهي مائة وثلاثة وستون حرفًا، وأربعون كلمة، وإحدى عشرة آية (٣).\n[٣٦٠٥] أخبرنا (أبو الحسين) (٤) الخبازي (المقرئ) (٥)، حَدَّثَنَا (أبو علي) ابن حبش (المقرئ) (٦)، حَدَّثَنَا أبو العبَّاس الدقاق (٧)، حَدَّثَنَا عبد الله بن روح (٨)، حَدَّثَنَا شبابة (٩)، حَدَّثَنَا مخلد بن عبد الواحد (١٠)، عن علي بن زيد (١١)، عن زر بن حبيش (١٢)، عن\n_________\n(١) قال ابن عطية في \"المحرر الوجيز\" ٥/ ٥١٣: وهي مكية في قول جماعة من أهل العلم. وقال المهدوي عن أنس بن مالك: وهي مدنية.\nوقد رواه بإسناده عن أنس أبو عمرو الداني في كتابه \"البيان في عد آي القرآن\" (ص ٢٨٤)، وفي إسناده أَبان بن أبي عياش، متروك.\n(٢) ما بين القوسين ساقط من الأصل، فأثبته من (ب)، (ج).\n(٣) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٨٤)، \"لباب التأويل\" للخازن ٤/ ٤٦٠.\n(٤) ما بين القوسين في الستة مواضع الآتية زيادة من: (ب)، (ج).\n(٥) علي بن محمَّد بن الحسن، إمام ثِقَة.\n(٦) الحسين بن محمَّد بن حبش، ثِقَة مأمون.\n(٧) محمَّد بن موسى الرَّازيّ، لم أجده.\n(٨) أبو محمَّد المدائنيّ، ثِقَة.\n(٩) ابن سوار الفزاري، ثِقَة حافظ رمي بالإرجاء.\n(١٠) أبو الهذيل البَصْرِيّ، ضعيف.\n(١١) ابن جدعان، ضعيف.\n(١٢) ثِقَة جليل.","vol":"30","page":167},{"text":"أُبي بن كعب قال: قال رسول الله -ﷺ-: \"من قرأ سورة ﴿وَالْعَادِيَاتِ﴾ أعطى من الأجر عشر حسنات، بعدد من بات بالمزدلفة وشهد جمعًا\" (١).\n_________\n(١) [٣٦٠٥] الحكم على الإسناد:\nموضوع.\nالتخريج:\nتقدم مرارًا في أوائل السور.","vol":"30","page":168},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6603>١ </span>- قوله ﷿: ﴿وَالْعَادِيَاتِ ضَبْحًا (١)﴾\nقال ابن عبَّاس، وعطاء، ومجاهد، وعكرمة، والحسن، والكلبي، وأبو العالية، والربيع، وعطية، وقتادة، ومقاتلان (١)، وابن كيسان: هي الخيل التي تعدوا في سبيل الله فتضبحُ، وهو صوت أنفاسها إذا جهدت في الجري، فيكبو (٢) الربو (٣) في أجوافها من شدة العدو (٤).\nقال ابن عبَّاس: وليس شيء من الدواب يضبح غير الفرس والكلب والثعلب (٥).\n_________\n(١) مقاتل بن حيان ومقاتل بن سليمان.\n(٢) في الأصل: فيكثر، والمثبت من (ب)، (ج).\n(٣) الربو: هو التهيج الذي يعرض للمسرع في مشيه وحركته، وربا الفرس إذا انتفخ من عدو أو فزع، والربو: البهر وانتفاخ الجوف.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٣٠٥.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧١ - ٢٧٢، \"الوسيط\" للواحدي ٤/ ٥٤٤، \"معالم التنزيل\" للبغوي ٨/ ٥٠٧، \"المحرر الوجيز\" لابن عطية ٥/ ٥١٣، \"زاد المسير\" لابن الجوزي ٩/ ٢٠٧.\n(٥) رواه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٩٠ عن سفيان بن عيينة عن عمرو بن دينار عن عطاء عن ابن عبَّاس. ورواه الطبري في \"جامع البيان\" ٣٠/ ٢٧٢ من طريق أبي كريب، حَدَّثَنَا وكيع، حَدَّثَنَا سفيان بن عيينة به. وليس فيهما ذكر الثعلب، وإسناده صحيح، رجاله كلهم ثقات، وصححه ابن حجر في \"فتح الباري\" ٨/ ٧٢٨، وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٥٠٧ كما ذكره المصنف =","vol":"30","page":169},{"text":"قال أهل اللغة: وأصل الضبح والضباح للثعالب، فاستعير في الخيل، وهو من قول العرب: ضبحته النَّار إذا غيَّرت لونه، وإنما تضبح هذِه الحيوانات إذا تغيرت حالُها من تعب، أو فزع، أو طمع (١)، أو نصب (٢).\nقوله: ﴿ضَبْحًا﴾ على المصدر مجازه: والعاديات تضبح ضبحًا (٣).\nقال الشَّاعر (٤):\nلست بالتبُّع اليمانيَّ إنْ لم ... تضبح الخَيْلُ في سواد العراق (٥)\n_________\n= وابن عطية في \"المحرر الوجيز\" ٥/ ٥١٣ وقال: وهذا عندي لا يصح عن ابن عباس - ﵄ - وذلك أن الإبل تضبح، والأسود من الحيات، والبوم، والصدي، والأرنب، والثعلب، والقوس وهذِه كلها قد استعلمت لها العرب الضبح اهـ. قلت: صح السند كما تقدم، وابن عطية نظر إليه من جهة اللغة فحسب، وقد نقله عنه أبو حيان في \"البحر المحيط\" ٨/ ٤٩٩.\nوانظر \"لسان العرب\" لابن منظور ٢/ ٥٢٣.\n(١) في (ب)، (ج): طمع ونصب.\n(٢) انظر: \"معجم مقاييس اللغة\" لابن فارس ٣/ ٣٨٥، \"لسان العرب\" لابن منظور ٢/ ٥٢٣ وما بعدها، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٥٠١)، \"النهاية في غريب الحديث\" لابن الأثير ٣/ ٧١، \"معالم التنزيل\" للبغوي ٨/ ٥٠٧، \"الجامع لأحكام القرآن\" ٢٠/ ١٥٥، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٩.\n(٣) انظر: \"معاني القرآن\" للزَّجَّاج ٥/ ٣٥٣، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ١٥٥)، \"معالم التنزيل\" ٨/ ٥٠٧، \"الكشَّاف\" للزمخشري ٤/ ٧٧٨.\n(٤) لم أهتد إلى قائله.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٥٤.","vol":"30","page":170},{"text":"وقال آخر (١):\nوالعاديات أسابِيُّ (٢) الدَّماءِ بها ... كأنَّ أعناقَهَا أنصابُ تَرْجيب (٣)\nيعني الخيل.\nقال مقاتل: بعث رسول الله - ﷺ - سرية إلى حي مكنانة، واستعمل عليهم المنذر بن عمرو الأَنْصَارِيّ أحد النقباء، وتأخر خبرهم، فقال المنافقون: قتلوا جميعًا فأخبر الله تعالى عنها فقال: ﴿وَالْعَادِيَاتِ ضَبْحًا (١)﴾ يعني تلك الخيل (٤) عدت حتَّى ضبحت، وهو صوت\n_________\n(١) هو: سلامة بن جندل.\n(٢) في الأصل: أتاني، والمثبت من (ب)، (ج). والأسابي هي الطرائق من كل شيء. انظر: \"شرح اختيار المفضل\" ٢/ ٥٧١.\n(٣) انظر: \"شرح المفضليات\" للمفضل الضَّبِّيّ ٢/ ٥٧١، \"الجامع لأحكام القرآن\" ٢٠/ ١٥٤، \"لسان العرب\" لابن منظور ١/ ٤١٣، وفيه: وللبيت تفسيران:\n١ - أن يكون شبَّه أنصاب أعناقها بجدار ترجيب النخل.\n٢ - أن يكون أراد الدماء التي تُراق في رجب: وانظر \"شرح اختيار المفضل\" المرجع السابق.\n(٤) ذكره الواحدي في \"أسباب النزول\" (ص ٤٨٩)، وابن عطية في \"المحرر الوجيز\" ٥/ ٥١٣، وابن الجوزي في \"زاد المسير\" ٩/ ٢٠٧ - ٢٠٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٥٥ من قول مقاتل، وهو مرسل إذ أنَّه لم يشاهد التنزيل. وقد رواه البَزَّار، كما في \"كشف الأستار\" ٣/ ٨٢ (٢٢٩١) من حديث ابن عبَّاس بنحوه، وفي إسناده ضعف قاله ابن حجر في \"فتح الباري\" ٨/ ٧٢٧. وقال الهيثمي في \"مجمع الزوائد\" ٧/ ١٤٢: رواه البَزَّار عن ابن عباس وفيه حفص بن جميع وهو ضعيف.","vol":"30","page":171},{"text":"ليس بصهيل ولا حمحمة. وقالت الحكماء (١): هو تقلقل (٢) الجرذان في القتب (٣)، وقيل: هو صوت إرخاء مشافرها إذا عدت (٤).\nقال أبو الضحى: وكان ابن عبَّاس يحكي ضباحها: أح أح (٥).\nوقال قوم: هي الإبل.\n[٣٦٠٦] أنبأني عبد الله بن حامد (٦)، أخبرنا أَحْمد بن محمَّد بن أبي سعيد (٧)، حَدَّثَنَا الحسن بن محمَّد بن الصبَّاح (٨)، حَدَّثَنَا مروان ابن معاوية (٩)، حَدَّثَنَا إسماعيل بن أبي خالد (١٠)، عن أبي\n_________\n(١) ساقطة من (ج).\n(٢) قلقل: صوت، والقلقلة: شدة الصياح.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٥٦٧.\n(٣) لم أجده.\n(٤) قاله ابن عبَّاس كما رواه عنه عكرمة عند عبد بن حميد.\nانظر: \"الدر المنثور\" للسيوطي ٦/ ٦٥١.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧٣، وذكره السيوطي في \"الدر المنثور\" ٦/ ٦٥٢ وزاد نسبته إلى ابن المنذر.\nوانظر: \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٣٥.\n(٦) الوزان الأَصْبهانِيّ، لم يذكر بجرح أو تعديل.\n(٧) في الأصل و(ج): سعد وهو خطأ، والمثبت من (ب)، وهو أبو العباس البزَّاز، وثقه يوسف القواس.\n(٨) الزعفراني، أبو علي البغدادي، ثِقَة.\n(٩) ابن الحارث الفزاري، ثِقَة، حافظ، وكان يدلس أسماء الشيوخ.\n(١٠) أبو عبد الله الأحمسي، البَجَليّ، ثِقَة، ثبت.","vol":"30","page":172},{"text":"صالح (١) في قوله: ﴿وَالْعَادِيَاتِ ضَبْحًا (١)﴾ قال: نازلت فيه عكرمة (٢)، فقال عكرمة: قال ابن عبَّاس: هي الخيل في القتال فقلت أنا (٣): قال علي - ﵁ -: هي الإبل في الحج. فقلت (٤): مولاي أعلم من مولاك (٥).\nوقال الشعبي: تمارى على وابن عبَّاس - ﵄ - في قوله: ﴿وَالْعَادِيَاتِ ضَبْحًا (١)﴾ قال ابن عبَّاس: هي الخيل، ألا تراه يقول: ﴿فَأَثَرْنَ بِهِ نَقْعًا (٤)﴾ فهل تثيره إلَّا بحوافرها، وهل تضبح الإبل؟ ! إنما تضبح الخيل. فقال علي - ﵁ -: ليس كما قلت، لقد رأيتنا يوم (٦) بدر وما معنا إلَّا فرسٌ أبلقٌ للمقداد بن الأسود - ﵁ - وفي رواية أخرى: وفرس لمرثد بن أبي مرثد الغنوي (٧).\n_________\n= (١) مولى أم هانئ، ضعيف يرسل.\n(٢) مولى ابن عباس، ثِقَة ثبت عالم بالتفسير.\n(٣) في (ج): إنما.\n(٤) القائل هو أبو صالح كما صرح به عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٩٠.\n(٥) [٣٦٠٦] الحكم على الإسناد:\nضعيف، فيه أبو صالح باذام، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه عبد الرَّزّاق في \"تفسيره\" ٢/ ٣٩٠ من طريق ابن عيينة عن إسماعيل به.\nوأخرجه عبد بن حميد كما في \"الدر المنثور\" ٦/ ٦٥١ - ٦٥٢، وذكره القرطبي في \"تفسيره\" ٢٠/ ١٥٥. وانظر الإسناد الذي يليه.\n(٦) في (ج): في يوم.\n(٧) عزاه السيوطي إلى عبد بن حميد كما في \"الدر المنثور\" ٦/ ٦٥٢، \"معاني القرآن\" للفراء ٣/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٥٥، قال ابن حجر في =","vol":"30","page":173},{"text":"[٣٦٠٧] وأخبرني عقيل بن محمَّد (بن أَحْمد) (١) الجرجاني (٢) أن أَبا الفرج البغدادي القاضي (٣)، أخبرهم عن محمَّد بن جرير الطبري (٤)، حَدَّثني يونس بن عبد الأعلى (٥)، أخبرنا ابن وهب (٦)، حَدَّثني أبو صخر (٧)، عن أبي معاوية البَجَليّ (٨)، عن سعيد بن جبير (٩)، عن ابن عبَّاس، حدثه قال: بينما أنا في الحجر جالس أتاني رجل فسألني عن ﴿وَالْعَادِيَاتِ ضَبْحًا (١)﴾، فقلت له: الخيل حين تُغِيرُ في سبيل الله تم تأوي إلى الليل فيصنعون طعامهم ويورون نارهم. فانفتل عني، فذهب إلى علي بن أبي طالب - ﵁وهو تحت سقاية زمزم فسأله عن ﴿وَالْعَادِيَاتِ ضَبْحًا (١)﴾ فقال: سألت عنها أحدًا قبلي. قال (١٠): نعم، سألت عنها ابن عبَّاس.\n_________\n= \"تقريب التهذيب\" (٦٨٦٩)، \"الإصابة\" ٦/ ٢٠٢: لم يثبت أنَّه كان ببدر فارس غير المقداد. وسيذكره المصنف مسندًا من طريق سعيد بن جبير عن ابن عبَّاس بنحوه.\n(١) من (ب)، (ج).\n(٢) لم أجده.\n(٣) من (ب)، (ج)، وهو المعافى بن زكريا، العلامة الفقيه الحافظ الثقة.\n(٤) الإِمام العلم المجتهد، صاحب التصانيف.\n(٥) ثِقَة.\n(٦) عبد الله بن وهب القُرشيّ، ثِقَة، حافظ عابد.\n(٧) حميد بن زياد الخراط، صدوق يهم.\n(٨) عمار بن معاوية الدهني، صدوق، يتشيع، ولم يسمع من ابن جبير شيئًا.\n(٩) ثِقَة، ثبت فقيه.\n(١٠) في (ب)، (ج): قلت.","vol":"30","page":174},{"text":"فقال: الخيل حين تُغيرُ في سبيل الله. قال: اذهب فادعه لي. فلما وقفت على رأسه، قال: تفتي النَّاس بما لا علم لك به، والله إن كانت لأول غزوة في الإِسلام بدر، وما كان معنا إلَّا فرسان: فرس للزبير، وفرس للمقداد بن الأسود - ﵄ -، فكيف تكون العاديات ضبحا؟ ! إنما العاديات ضبحا الإبل من عرفة إلى مزدلفة، ومن المزدلفة إلى مني. قال ابن عبَّاس: فنزعت (١) عن قولي ورجعت إلى الذي قال علي - ﵁ - (٢).\n_________\n(١) في الأصل: فزعت، والمثبت من (ب)، (ج) وهو الصواب.\n(٢) [٣٦٠٧] الحكم على الإسناد:\nضعيف؛ عمار بن معاوية، لم يسمع من ابن جبير شيئًا، وشيخ المصنف لم أجده.\nالتخريج:\nأخرجه ابن جرير الطبري في تفسيره \"جامع البيان\" ٣٠/ ٢٧٢ ورجاله ثقات. ومن طريقه أخرجه المصنف، ورواه الحاكم في \"المستدرك\" في كتاب الجهاد ٢/ ١١٥، ح/٢٥٠٧، وقال: هذا حديث صحيح على شرط الشيخين ولم يخرجاه، فقد احتجا بأبي صخر، وهو حميد بن زياد الخراط المصري، وبأبي معاوية البَجَليّ، وهو والد عمار بن أبي معاوية الدهني، الصواب والد معاوية بن عمار كما في \"تهذيب الكمال\" ٢١/ ٢٠٨. قال الذهبي: لا والله ولا ذكر لأبي معاوية في الكتب الستة، ولا احتج البُخَارِيّ بأبي صخر، وهو حميد بن زياد الخراط المصري، وبأبي معاوية البَجَليّ، وهو والد عمار بن أبي معاوية الدهني، الصواب والد معاوية بن عمار كما في \"تهذيب الكمال\" ٢١/ ٢٠٨ قال الذهبي: لا والله ولا ذكر لأبي معاوية في الكتب الستة، ولا احتج البُخَارِيّ بأبي صخر، والخبر منكر اهـ.\nقلت: أبو معاوية روى له النَّسائيّ وابن ماجه كما في ترجمته من المصادر =","vol":"30","page":175},{"text":"وإلى قول علي ذهب ابن مسعود وعبيد بن عمير ومحمَّد بن كعب والسدي (١).\nوقال بعضهم: من قال هي الإبل، قال ضبحًا يعني: ضبعًا تمد أعناقها في السير، وضبحت وضبعت بمعنى واحد (٢).\nقالت صفية بنت عبد المطَّلب:\n_________\n= المذكورة، ورواه ابن أبي حاتم في \"تفسيره\" كما في \"تفسير ابن كثير\" ١٤/ ٤٣٤ - ٤٣٥، ورواه أبو بكر الأنباري في كتاب \"الأضداد\" (ص ٣٦٤). كلهم من طريق عبد الله بن وهب به. والحديث ضعيف للانقطاع بين عمَّار بن معاوية وسعيد بن جبير كما تقدم.\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧٢ - ٢٧٣، \"معالم التنزيل\" للبغوي ٨/ ٥٠٧، \"المحرر الوجيز\" لابن عطية ٥/ ٥١٣، \"زاد المسير\" لابن الجوزي ٩/ ٢٠٦، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٥٥.\nوالراجح والله أعلم أن المراد بالعاديات: هي الخيل، أما قول علي - ﵁ - بأن المراد به مكان يوم بدر فهو حديث ضعيف كما تقدم. وأما من قال: إن حال نزول الآية بمكة لم يكن جهاد ولا خيل تجاهد، فإنَّه لا يلزم؛ لأنه سبحانه أقسم بما يعرفون من شأن الخيل إذا كانت في غزوة، ثم إن الضبح في الخيل أظهر منه في الإبل، والإيراء لسنابك الخيل أبين منه لأخفاف الإبل. وقد رجَّح هذا القول الطبري في \"جامع البيان\" ٣٠/ ٢٧٣، واختاره الفراء في \"معاني القرآن\" ٣/ ٢٨٤، والزجَّاج في \"معاني القرآن\" ٥/ ٣٥٣، وأبو عبيدة في \"مجاز القرآن\" ٢/ ٣٠٧، ورجَّحه ابن القيم في \"التبيان في أقسام القرآن\" (ص ٤٩ - ٥٠) وأجاب عن أدلة من قال هي الإبل.\n(٢) قاله أبو عبيدة في \"مجاز القرآن\" ٢/ ٣٠٧\nوانظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٣٥)، \"معالم التنزيل\" للبغوي ٨/ ٥٠٧، \"البحر المحيط\" لأبي حيان ٨/ ٤٩٩.","vol":"30","page":176},{"text":"ألَا والعاديات غدَاة جَمْع (١) ... بأيديها إذا سَطَع الغُبارُ <span data-type=\"title\" id=toc-6604>(٢)</span>\n\n٢ - ﴿فَالْمُورِيَاتِ قَدْحًا (٢)﴾\nقال عكرمة وعطاء والضَّحَاك: هي الخيل توري النَّار بحوافرها إذا سارت في الحجارة والأرض المحصبة (٣) (٤).\nقال مقاتل والكلبي: والعرب تسمي تلك النار نار أبي حباحب (٥)، وكان أبو حباحب شيخًا من مضر في الجاهلية من أبخل النَّاس، وكان لا يوقدُ نارًا لخبز أو غيره حتَّى ينام كل ذي عين، فإذا نام أصحابه أوقد نويرة تَقدُ مرة، وتَخْمدُ أخرى، فإن استيقظ بها أحد أطفأها كراهية أن ينتفع بها أحد. فشبَّهت العرب هذِه النَّار بناره، أي لا ينتفع بها أحد كما لا ينتفع بنار أبي حباحب (٦)، ومجاز الآية والقادحات (٧)\n_________\n(١) جمع: المراد بها مزدلفة.\n(٢) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٥٥، وأبو حيان في \"البحر المحيط\" ٨/ ٥٠٠.\n(٣) الأرض المحصبة بالفتح: كثيرة الحصباء، والحصباء الحصى.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣١٨.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧٣، \"معالم التنزيل\" للبغوي ٨/ ٥٠٣، \"زاد المسير\" لابن الجوزي ٩/ ٢٠٨.\n(٥) في (ج): (حاجب) في الموضعين.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٥٧ - ١٥٨.\n(٧) في (ج): والعاديات.","vol":"30","page":177},{"text":"قدحًا فخالف بين الصدر والمصدر.\nوقال قتادة: هي الخيل تهيج الحرب، ونار العداوة بين أصحابها وفرسانها (١).\nوروى سعيد بن جبير عن ابن عبَّاس: هي الخيل تُغيرُ في سبيل الله ثم تأوي إلى الليل فيصنعون طعامهم ويورُون نارهم (٢).\nمجاهد وزيد بن أسلم: هي مكر الرجال. والعرب تقول: إذا أراد الرَّجل أن يمكر بصاحبه، قال (٣): أما والله لأقدحنَّ لك ثم لأورينَّ لك (٤).\nسعيد بن جبير يعني: رجال الحرب.\nعكرمة: هي ألسِنةُ الرجال توري النَّار من عظيم ما تتكلم به.\nابن جريج عن بعضهم يعني: فالمنجحات عملًا، كنجاح الزند إذا\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧٤، \"معالم التنزيل\" للبغوي ٨/ ٥٠٨. قال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٥١): وهذا ليس بشيء وهو بعيد عن معنى الآية وسياقها.\n(٢) تقدم، وإسناده ضعيف للانقطاع بني عمار بن معاوية وسعيد بن جبير. قال ابن القيم في \"البيان في أقسام القرآن\" (ص ٥١): هذا إن أريد به التمثيل، وأن الآية تدل عليه فصحيح، وإن أريد به اختصاص الموريات فليس كذلك؛ لأن الموريات هي العاديات بعينها ولهذا عطف عليه بالفاء التي للتسبب فإنَّها عدت فأورت.\n(٣) ساقطة من (ب)، (ج).\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧٤، \"معالم التنزيل\" للبغوي ٨/ ٥٠٨، \"زاد المسير\" لابن الجوزي ٩/ ٢٠٨.","vol":"30","page":178},{"text":"أورى.\nمحمَّد بن كعب: هي النيران بجمع (١).\n\n<span data-type=\"title\" id=toc-6605>٣ </span>- ﴿فَالْمُغِيرَاتِ صُبْحًا (٣)﴾\nيعني: الخيل تغير بفرسانها على العدو وقت الصبح، فهذا (٢) قول أكثر المفسرين (٣). وقال القرظي: هي الإبل تدفع بركبانها يوم النحر من جمع إلى منى، والسنة (٤) أن لا تدفع حتَّى تصبح (٥)، والإغارة سرعة السير (٦) ومنه قولهم: أشرق ثبير كيما\n_________\n(١) انظر هذِه الأقوال في \"جامع البيان\" للطبري ٣٠/ ٢٧٤، \"معالم التنزيل\" للبغوي ٨/ ٥٠٨. وقد ضعَّف هذِه الأقوال ابن القيم ﵀ في \"التبيان في أقسام القرآن\" (ص ٥١) وقال: وهذِه الأقوال إن أريد أن اللفظ دل عليها وأنها هي المراد فغلط، وإن أريد أنها أخذت من طريق الإشارة والقياس فأمرها قريب. ورجَّح الطبري في \"جامع البيان\" ٣٠/ ٢٧٤ العموم وأنها كلها داخلة في الآية.\n(٢) في (ب)، (ج): هذا.\n(٣) قال به ابن عباس ومجاهد وعكرمة وقتادة، واختاره الفراء والزجاج.\nانظر: \"جامع البيان\" للطبري ٣٠/ ٢٧٥، \"معالم التنزيل\" للبغوي ٨/ ٥٠٨، \"زاد المسير\" لابن الجوزي ٩/ ٢٠٩، \"معاني القرآن\" للفراء ٣/ ٢٨٤، \"معاني القرآن\" للزجاج ٥/ ٣٥٣.\n(٤) كما دلَّ على ذلك حديث جابر في صفة حجة النَّبِيّ - ﷺ - الذي رواه الإِمام مسلم في كتاب الحج، باب حجة النَّبِيّ - ﷺ - (١٢١٨)، حيث إن السنة أن يدفع من مزدلفة بعد أن يسفر جدًا قبل أن تطلع الشَّمس.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٠٨، \"الجامع لأحكام القرآن\" ٢٠/ ١٥ قال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٥١): الموريات هي العاديات وهي المغيرات.\n(٦) انظر: \"لسان العرب\" لابن منظور ٥/ ٣٦.","vol":"30","page":179},{"text":"نغير (١).\n\n<span data-type=\"title\" id=toc-6606>٤ </span>- ﴿فَأَثَرْنَ بِهِ نَقْعًا (٤)﴾ فهيّجن.\nوقرأ أبو حيوة: فأثّرن بالتشديد من التأثير (٢) ﴿بِهِ﴾ أي بذلك المكان الذي انتهين إليه، كناية عن غير مذكور لأن المعنى مفهوم مشهور (٣). ﴿نَقْعًا﴾ أي غبارًا (٤).\n\n<span data-type=\"title\" id=toc-6607>٥ </span>- ﴿فَوَسَطْنَ بِهِ جَمْعًا (٥)﴾\nأي دخلن به وسطهم، يقال: وسطت القوم بالتخفيف، ووسطّتهم بالتشديد، وتوسطتهم (٥) كلها بمعنى واحد (٦).\n_________\n(١) روى البُخَارِيّ في كتاب الحج، باب: متى يُدفع من جمع (١٦٨٤)، وأَحمد في \"مسنده\" ١/ ٦٥ (٢٧٧): أن عمر - ﵁ - صلى بجمع الصبح ثم وقف فقال: إن المشركين كانوا لا يفيضون حتَّى تطلع الشَّمس، ويقولون: أشرق ثبير- وفي رواية أَحْمد زيادة: كيما نغير- وأن النَّبِيّ - ﷺ - خالفهم ثم أفاض قبل أن تطلع الشَّمس.\n(٢) انظر: \"المحتسب\" لابن جني ٢/ ٣٧٠، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٨)، \"شواذ القراءة\" للكرماني (ص ٢٦٩)، \"المحرر الوجيز\" لابن عطية ٥/ ٥١٤، \"البحر المحيط\" لأبي حيان ٨/ ٥٠١.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٥، \"معاني القرآن\" للزجاج ٥/ ٣٥٣، \"جامع البيان\" للطبري ٣٠/ ٢٧٥.\n(٤) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٣٠٦)، \"معاني القرآن\" للفراء ٣/ ٢٨٤، ٢٨٥.\n(٥) من قوله: توسطتهم إلى قوله: فوسطّن بالتشديد ساقطة من (ج).\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٥، \"جامع البيان\" للطبري ٣٠/ ٢٧٦، \"تحفة الأريب بما في القرآن من الغريب\" لأبي حيان (ص ٣٠٠)، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٨)، \"شواذ القراءة\" للكرماني (ص ٢٦٩).","vol":"30","page":180},{"text":"وقرأ قتادة: فوسّطن بالتشديد (١) ﴿جَمْعًا﴾ أي جمع العدو وهم الكتيبة. وقال القرظي: يعني جمع مني (٢).\n\n<span data-type=\"title\" id=toc-6608>٦ </span>- ﴿إِنَّ الْإِنْسَانَ لِرَبِّهِ لَكَنُودٌ (٦)﴾\nقال ابن عبَّاس ومجاهد وقتادة والربيع: لكفور جحود لنعمة (٣) الله تعالى (٤). قال الكلبي: هو بلسان كندة وحضر موت، وبلسان معدٍ كلهم العاصي، وبلسان مضر وربيعة وقضاعة: الكفور، وبلسان بني مالك: البخيل (٥).\n_________\n(١) وهي قراءة علي بن أبي طالب وابن أبي ليلى.\nانظر \"المحتسب\" لابن جني ٢/ ٣٧٠، \"معاني القرآن\" للفراء ٣/ ٢٨٥، \"معاني القرآن\" للزجاج ٥/ ٣٥٣، \"المحرر الوجيز\" لابن عطية ٥/ ٥١٤.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧٦ - ٢٧٧، \"معالم التنزيل\" للبغوي ٨/ ٥٠٨، \"زاد المسير\" لابن الجوزي ٩/ ٢٠٩.\nقال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٥٠): الله سبحانه أقسم بما يعرفونه من شأن الخيل، إذا كانت في غزو فأغارت فأثارت النقع وتوسطت جمع العدو، وهذا أمر معروف، وذكر خيل المجاهدين أحق ما دخل في هذا الوصف فذكره على وجه التمثيل لا الاختصاص، فإن هذا شأن خيل المقاتلة، وأشرف أنواع الخيل خيل المجاهدين.\n(٣) في (ب)، (ج): لنعم.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧٧ - ٢٧٨، \"معالم التنزيل\" للبغوي ٨/ ٥٠٩، \"زاد المسير\" لابن الجوزي ٩/ ٢١٠.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٥، \"النكت والعيون\" للماوردي ٦/ ٣٢٥، \"شعب الإيمان\" للبيهقي ٨/ ٥٠٧، \"معالم التنزيل\" للبغوي ٨/ ٥٠٩، \"الكشَّاف\" للزمخشري ٤/ ٧٨٠، \"مفاتيح الغيب\" للرازي ٣٢/ ٦٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٦٠ منسوبًا إلى ابن عباس، \"فتح الباري\" لابن حجر ٨/ ٧٢٧. وانظر \"لسان العرب\" لابن منظور ٣/ ٣٨١.","vol":"30","page":181},{"text":"وروى شعبة عن سماك (بن حرب) (١) أنَّه قال: إنما سميت كندة لأنها قطعت أباها (٢).\nوقال ابن سيرين: هو اللوّام لربه (٣).\nوقال الحسن: هو الذي يعد المصائب وينسى النعم (٤). أخذه الشَّاعر (٥) فقال:\nيَا أيها الظَّالمُ في فعلهِ ... والظُّلمُ مردودٌ على من ظَلَمْ\nإلى متى أَنْت وحتَّى متى ... تَشْكو المصيبات وتنس النَّعم (٦)\n[٣٦٠٨] أخبرنا الأستاذ أبو القاسم الحسن بن محمَّد بن حبيب (٧)\n_________\n(١) ساقطة من (ب)، (ج).\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧٨، \"الكشاف\" للزمخشري ٤/ ٧٨٠، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٦١.\n(٣) لم أجده من قول ابن سيرين، وإنما وجدته من قول الحسن البَصْرِيّ.\nانظر \"جامع البيان\" للطبري ٣٠/ ٢٧٨، \"النكت والعيون\" للماوردي ٦/ ٣٢٥.\n(٤) رواه ابن أبي الدنيا في كتاب \"الشكر\" (ص ٣١)، والطبري في \"جامع البيان\" ٣٠/ ٢٧٨ وإسناده صحيح.\n(٥) هو محمود الورَّاق كما ذكر ذلك ابن أبي الدنيا في المصدر السابق.\nانظر: \"تاريخ بغداد\" للخطيب ١٣/ ٨٧.\n(٦) ذكره ابن أبي الدنيا في كتاب \"الشكر\" (ص ٣١)، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٦٠.\n(٧) قيل: كذبه الحاكم.","vol":"30","page":182},{"text":"يوم الخميس في صفر سنة ثمان وثمانين وثلاثمائة، أخبرنا أبو جعفر محمَّد بن أَحْمد بن سعيد الرَّازيّ (١)، حَدَّثَنَا العباس بن حمزة (٢)، حَدَّثَنَا أحمد بن حرب (٣)، حَدَّثَنَا صالح بن محمَّد (٤)، حَدَّثَنَا سلمة (٥)، عن جعفر بن الزُّبير (٦)، عن القاسم (٧) عن أبي أُمامة (٨) - ﵁ - عن رسول الله - ﷺ - في هذِه الآية ﴿إِنَّ الْإِنْسَانَ لِرَبِّهِ لَكَنُودٌ (٦)﴾ قال رسول الله - ﷺ -: \"أتدرون ما الكنود\". قالوا: الله ورسوله أعلم. قال: \"الكنود الذي يأكل وحده ويمنع رِفده (٩) ويضرب عبده\" (١٠).\n_________\n(١) ضعفه الدارقطني.\n(٢) أبو الفضل النَّيْسَابُورِيّ، وثقه الحاكم.\n(٣) ابن محمَّد الطَّائيّ الموصلي، صدوق.\n(٤) صالح بن محمَّد التِّرْمِذِيّ، متهم ساقط.\n(٥) سلمة، لم أستطع تمييزه، وقد سبق في تفسير سورة القدر، أن اسمه في بعض النسخ: مسلم بن خالد، وهو المخزومي، صدوق كثير الأوهام.\n(٦) الحنفي أو الباهليّ، الدِّمشقيّ، نزيل البصرة، متروك الحديث.\n(٧) القاسم بن عبد الرَّحمن الدِّمشقيّ، أبو عبد الرَّحْمَن، صاحب أبي أُمامة، صدوق، يغرب كثيرًا.\n(٨) صدى بن عجلان صحابي مشهور.\n(٩) الرَّفد: القدح، تُحتلب الناقة في قدح، وقال شمر: رَفد ورِفد: القدح قال: والكسر أعرب. انظر: \"لسان العرب\" لابن منظور ٣/ ١٨٢.\n(١٠) [٣٦٠٨] الحكم على الإسناد:\nموضوع، علته: جعفر بن الزُّبير، متروك، وصالح بن محمَّد متهم ساقط، وشيخ المصنف تكلم فيه الحاكم وشيخه ضعفه الدارقطني. =","vol":"30","page":183},{"text":"وقال عطاء: الكنود الذي لا يعطي في النائبة مع قومه (١).\nوقال أبو عبدية (٢): هو قليل الخير، والأرض الكنود التي لا تنبت شيئًا (٣).\n_________\n= التخريج:\nرواه الطبري في تفسيره \"جامع البيان\" ٣٠/ ٢٧٨ من طريق جعفر بن الزُّبير به.\nرواه الطَّبْرَانِيّ في \"المعجم الكبير\" ٨/ ٢٤٥ (٧٩٥٨) من طريق جعفر بن الزُّبير، وفي ٨/ ١٨٨ (٧٧٧٨) من طريق أبي عمرو عن القاسم به.\nقال الهيثمي: رواه الطَّبْرَانِيّ بإسنادين في أحدهما جعفر بن الزُّبير وهو ضعيف، وفي الآخر من لم أعرفه \"مجمع الزوائد\" ٧/ ١٤٢.\nورواه ابن أبي حاتم في \"تفسيره\" من طريق جعفر بن الزُّبير كما في \"تفسير ابن كثير\" ١٤/ ٤٣٦ وضعف إسناده.\nورواه الواحدي في تفسيره \"الوسيط\" ٤/ ٥٤٤ من طريق جعفر بن الزُّبير، وتقدم الكلام عليه.\nوقد ورد موقوفًا على أبي أُمامة رواه الطبري في تفسيره \"جامع البيان\" ٣٠/ ٢٧٨.\nورواه البُخَارِيّ في \"الأدب المفرد\" باب: حسن الملكة (ص ٦٥) (١٦٠) كلاهما من طريق حمزة بن هانئ عن أبي أُمامة، وحمزة بن هانئ، قال عنه الذهبي: مجهول، وقال أبو حاتم: لم يرو عنه غير حريز بن عثمان، وذكره ابن حبان في \"الثِّقات\"، وقال الآجري عن أبي داود: شيوخ حريز كلهم ثقات. \"الجرح والتعديل\" ٣/ ٢١٦، \"الثِّقات\" لابن حبان ٤/ ١٧٠، \"المغني في الضعفاء\" ١/ ٢٩٢، \"لسان الميزان\" ٢/ ٤١٣. وقال الألباني في \"ضعيف الأدب المفرد\" (ص ٣٥) ضعيف موقوفًا وروي عنه مرفوعًا بسند واهٍ جدًّا.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٠٩، \"البحر المحيط\" لأبي حيان ٨/ ٥٠٢.\n(٢) في (ب)، (ج): أبو عبيد وهو خطأ.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٧، \"معالم التنزيل\" للبغوي ٨/ ٥٠٩.","vol":"30","page":184},{"text":"قال أبو زبيد (١):\nإن نفسي ولم أطِبْ عنك نَفْسًا ... غير أني أُمنْى بدهر كنود (٢)\nوقال الفضيل بن عياض: الكنود الذي أنسته الخصلة الواحدة من الإساءة الخصال الكثيرة من الإحسان. والشكور الذي أنسته الخصلة الواحدة من الإحسان الخصال الكثيرة من الإساءة.\nوقال أبو بكر الورَّاق: الكنود الذي يرى النعمة من نفسه وأعوانه.\nمحمَّد بن عليّ (٣) التِّرْمِذِيّ: هو الذي يرى النعمة ولا يرى المنعم.\nوقال أبو بكر الواسطيّ: هو الذي ينفق نعم الله في معاصي الله.\nوقال بسام بن عبد الله: هو الذي يعامل ربه على عقد العوض.\nذو النُّون: تفسير الهلوع والكنود قوله: ﴿إِذَا مَسَّهُ الشَّرُّ جَزُوعًا (٢٠) وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا (٢١)﴾ (٤). وقيل: هو الذي يكفر اليسير ولا يشكر الكثير، وقيل: الحقود. وقيل: الحسود. وقيل: جهول لقدره. وفي الحكمة من جهل قدره هتك ستره.\nوقال بعضهم -وأحسن-: رأسُه على وسادِة النعمة وقلبه في ميدان الغفلة.\n_________\n(١) في الأصل و(ج): أبو زيد، والمثبت من (ب).\n(٢) انظر: \"جمهرة أشعار العرب\" لأبي زيد القُرشيّ (ص ٢٦٤)، \"المحرر الوجيز\" لابن عطية ٥/ ٥١٤، \"البحر المحيط\" لأبي حيان ٨/ ٥٠٠ ومطلعه فيهما: أن تفتني فلم. \"فتح القدير\" للشوكاني ٥/ ٤٨٣.\n(٣) ساقطة من (ب)، (ج).\n(٤) المعارج: ٢٠ - ٢١.","vol":"30","page":185},{"text":"وقيل: يرى ما منه ولا يرى ما إليه (١)، وجمع الكنود: كُنْدٌ، قال الأَعشى:\nأحدثْ لها تُحدِث لوصلك إنها ... كنْدٌ لوصل الزائرِ المُعتاد (٢)\n\n<span data-type=\"title\" id=toc-6609>٧ </span>- ﴿وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ (٧)﴾\nقال أكثر المفسرين: وإن الله على كنود هذا الإنسان وصنيعه لشاهد (٣).\n_________\n(١) انظر هذِه الأقوال في \"حقائق التفسير\" للسلمي [٣٧٣/ أ] \"معالم التنزيل\" للبغوي ٨/ ٥٠٩، \"المحرر الوجيز\" لابن عطية ٥/ ٥١٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٦١ - ١٦٢، \"البحر المحيط\" لأبي حيان ٨/ ٥٠١.\nقال القرطبي في \"الجامع لأحكام القرآن\": هذِه الأقوال كلها ترجع إلى معنى الكفران والجحود، وقد فسر النَّبِيّ - ﷺ - معنى الكنود بخصال مذمومة وأحوال غير محمودة، فإن صحَّ فهو أعلى ما يقال ولا يبقى لأحد معه مقال.\nقلت: لم يصح عن النَّبِيّ - ﷺكما تقدم.\nوقال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٥٢): وأصل اللفظ منع الحق والخير، ورجل كنود: إذا كان مانعًا لما عليه من الحق، وعبارات المفسرين تدور على هذا المعنى. وقال الشوكاني في \"فتح القدير\" ٥/ ٤٨٣: وتفسير الكنود بالكفور للنعمة أولى بالمقام، والجاحد للنعمة كافر لها، ولا يناسب المقام سائر ما قيل.\n(٢) \"ديوانه\" (ص ٥٠).\nوانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٧، \"جامع البيان\" للطبري ٣٠/ ٢٧٧، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٦١.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٥، \"جامع البيان\" للطبري ٣٠/ ٢٧٨، =","vol":"30","page":186},{"text":"وقال ابن كيسان: الهاء راجعة إلى الإنسان يعني أنَّه شاهد على نفسه بما يصنع (١).\n\n<span data-type=\"title\" id=toc-6610>٨ </span>- ﴿وَإِنَّهُ﴾ يعني الإنسان (٢) ﴿لِحُبِّ الْخَيْرِ﴾ أي المال.\nقال ابن زيد: سمى الله المال خيرًا وعسى أن يكون خبيثًا وحرامًا (٣)، ولكن النَّاس يعدونه خيرًا، فسماه الله خيرًا لأن النَّاس يعدونه (٤) خيرًا، وسمّى الجهاد سوءًا فقال: ﴿فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ﴾ (٥) أي قتال، وليس هو (٦) عند الله بسوء،\n_________\n= \"المحرر الوجيز\" لابن عطية ٥/ ٨٧، قال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٥٢): ويؤيده أنَّه أتى بعلي فقال: ﴿وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ (٧)﴾ أي مُطلع علامٌ به كقوله تعالى: ﴿ثُمَّ اللَّهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ﴾ [يونس: ٤٦]، ولو أريد شهادة الإنسان لأتى بالباء فقيل: وإنه بذلك لشهيد كما قال تعالى: ﴿مَا كَانَ لِلْمُشْرِكِينَ أَنْ يَعْمُرُوا مَسَاجِدَ اللَّهِ شَاهِدِينَ عَلَى أَنْفُسِهِمْ بِالْكُفْرِ﴾ [التوبة: ١٧].\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٠٩ وهو قول الحسن وقتادة ومحمَّد بن كعب أَيضًا، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٦٢، قال ابن القيم في \"التبيان في أقسام القرآن\" (ص ٥٢): ويؤيده سياق الضمائر فإن قوله: ﴿وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (٨)﴾ للإنسان فافتتح الخبر عن الإنسان، بكونه كنودًا ثم ثنَّاه بكونه شهيدًا على ذلك ثم ختمه بكونه بخيلًا بماله لحبه إياه. ورجحه الشوكاني في \"فتح القدير\" ٥/ ٤٨٣.\n(٢) انظر: \"جامع البيان\" للطبري ٣/ ٢٧٩.\n(٣) حرامًا ساقطة من (ج).\n(٤) في (ب)، (ج): يسمونه.\n(٥) آل عمران: ١٧٤.\n(٦) من (ب)، (ج).","vol":"30","page":187},{"text":"ولكن النَّاس يسمونه سوءًا (١). ومعنى الآية: وإنه (٢) من أَجل حب المال ﴿لَشَدِيدٌ﴾ بخيل (٣)، ويقال للبخيل شديد ومتشدد (٤)، قال طرفة:\nأرى الموْتَ يعتامُ الكرامَ ويَصْطفي ... عقيلة (٥) مال الفاحش المُتشدّد (٦)\nوالفاحش البخيل (٧) أَيضًا قال الله تعالى: ﴿وَيَأْمُرُكُمْ بِالْفَحْشَاءِ﴾ (٨) أي: البخل (٩). وقيل معناه: وإنه لحب الخير لقوي (١٠).\nوقال الفراء: كان (١١) موضع الحب أن يكون بعد شديد، وأن\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٧٩، \"الجامع لأحكام القرآن\" ٢٠/ ١٦٢.\n(٢) في (ب)، (ج): وإن الإنسان.\n(٣) في (ب)، (ج): البخيل.\n(٤) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٧، \"جامع البيان\" للطبري ٣٠/ ٢٧٩.\n(٥) يعتام: يختار ويصطفى أي يأخذ صفوته وهي خياره، وعقيلة المال أكرمه وأنفسه. انظر: \"لسان العرب\" لابن منظور ٦/ ٣٢٦.\n(٦) \"ديوانه\" (ص ٣٤).\nانظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٨، \"جامع البيان\" للطبري ٣٠/ ٢٧٩ وفيهما (النفوس) بدلًا من الكرام، الباطل بدلًا من الفاحش. \"الكشَّاف\" للزمخشري ٤/ ٧٨٠، \"لسان العرب\" لابن منظور ٦/ ٣٢٦.\n(٧) انظر: \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٢٦)، \"عمدة الحفَّاظ\" للسمين الحلبي ٣/ ٢٠٥، \"لسان العرب\" لابن منظور ٦/ ٣٢٦.\n(٨) البقرة: ٢٦٨.\n(٩) انظر: \"معالم التنزيل\" للبغوي ١/ ٣٣٣، \"لسان العرب\" لابن منظور ٦/ ٣٢٦.\n(١٠) انظر: \"معاني القرآن\" للفراء ٣/ ٣٨٥، \"معاني التنزيل\" للبغوي ٨/ ٥٠٩.\n(١١) ساقطة من (ب)، (ج).","vol":"30","page":188},{"text":"يضاف شديد إليه، فيقال: وإنه لشديد الحب للخير فلما تقدم الحب قبل شديد حذف من آخره لما جرى ذكره في أوله ولرؤوس الآي كقولهم: ﴿فِي يَوْمٍ عَاصِفٍ﴾ (١) والعصوف لا يكون للأيام إنما يكون للريح (٢)، فلما جرى ذكر الريح قبل اليوم طرحت من آخره كأنه يقول: في يوم عاصف الريح (٣).\n\n<span data-type=\"title\" id=toc-6611>٩ </span>- ﴿أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ (٩)﴾ بحث (٤) وأثير.\nقال الفراء: وسمعت بعض أعراب بني أسد يقرأ: بحثر بالحاء، وقال: هما لغتان (٥).\n﴿مَا فِي الْقُبُورِ﴾ فأخرجوا منها.\n\n<span data-type=\"title\" id=toc-6612>١٠ </span>- ﴿وَحُصِّلَ مَا فِي الصُّدُورِ (١٠)﴾\nأي مُيَّز وأُبرِز ما فيها من خير أو شر (٦).\nوقرأ عبيد بن عمير وسعيد بن جبير: حَصَل بفتح الحاء وتخفيف\n_________\n(١) إبراهيم: ١٨.\n(٢) في (ج): الرياح في الموضعين.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٥، \"الجامع لأحكام القرآن\" ٢٠/ ١٦٣.\n(٤) وهي قراءة قرأ بها عبد الله بن مسعود، والأسود بن زيد.\nانظر: \"معاني القرآن\" للفراء ٣/ ٢٨٦، \"البحر المحيط\" لأبي حيان ٨/ ٥٠٢.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٦، \"معاني القرآن\" للزجاج ٥/ ٣٥٤، \"جامع البيان\" للطبري ٣٠/ ٢٨٠.\nوهذِه القراءة تروى عن عبد الله بن مسعود أَيضًا.\nانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٨).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٠٩.","vol":"30","page":189},{"text":"الصاد أي: ظهر (١).\n\n<span data-type=\"title\" id=toc-6613>١١ </span>- ﴿إِنَّ رَبَّهُمْ بِهِمْ﴾ جمع الكناية لأن الإنسان اسم الجنس (٢) (٣).\n﴿يَوْمَئِذٍ لَخَبِيرٌ﴾ عالم، والقراءة بكسر الألف لأجل اللام ولولاها لكانت مفتوحة بوقوع العلم عليها (٤).\nوبلغني أن الحجاج بن يوسف قرأ على المنبر هذِه السورة يحض النَّاس على الغزو (٥) فجرى على لسانه أن ربهم بفتح الألف ثم استدركها من جهة العربية، فقال: خبير وأسقط اللام (٦).\n_________\n= (١) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٨)، \"شواذ القراءة\" للكرماني (ص ٢٦٩)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٦٣، \"البحر المحيط\" لأبي حيان ٨/ ٥٠٢، \"فتح القدير\" للشوكاني ٥/ ٤٨٣.\n(٢) في (ج): جنس.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥١٠.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٩/ ٢١١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٦٣. قال الزجَّاج في \"معاني القرآن\" ٥/ ٣٥٤: الله ﷿ خبير بهم في ذلك اليوم وفي غيره، ولكن المعنى إن الله يجازيهم على كفرهم في ذلك، وليس يجازيهم إلَّا بعلمه أعمالهم، ومثله: ﴿أُولَئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ﴾ [سورة النساء: ٦٣] فمعناه أولئك الذين لا يترك مجازاتهم.\n(٥) في (ب)، (ج): الجهاد والغزو.\n(٦) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٨)، \"شواذ القراءة\" للكرماني (ص ٢٦٩)، \"الجامع لأحكام القرآن\" للقرطبي ٢/ ١٦٣، \"البحر المحيط\" لأبي حيان ٨/ ٥٠٢، والسبب ما ذكره المصنف: أن الكسر لأجل اللام ولولاها لكانت مفتوحة بوقوع العلم عليها.","vol":"30","page":190},{"text":"<span data-type=\"title\" id=toc-6614>١٠١ - سُورَة القارعة</span>","vol":"30","page":191},{"text":"سورة القارعة\nمكية (١) وهي مائة واثنان وخمسون حرفًا، وست وثلاثون كلمة، وإحدى عشرة آية (٢) (٣).\n[٣٦٠٩] أخبرني ابن المقرئ (٤)، أخبرنا ابن مطر (٥)، حَدَّثَنَا ابن شريك (٦)، حَدَّثَنَا ابن يونس (٧)، حَدَّثَنَا ابن سليم (٨)، حَدَّثَنَا ابن\n_________\n(١) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٨٥)، وقال ابن عطية في \"المحرر الوجيز\" ٥/ ٥١٦: وهي مكية بلا خلاف.\n(٢) في (ج): وثماني آيات في البَصْرِيّ والشامي، وعشر في المدنيين والمكي، وإحدى عشر في الكُوفيّ، اختلافها ثلاث آيات القارعة الأولى عدَّها الكُوفيّ، ولم يعدها الباقون ﴿ثَقُلَتْ مَوَازِينُهُ﴾ ﴿خَفَّتْ مَوَازِينُهُ﴾ لم يعدهما البَصْرِيّ والشامي وعدهما الباقون.\nوقد تقدم التنبيه على أن هذا الكلام زيادة من الناسخ، زاده بنصه من أبي عمرو الداني في \"البيان في عد آي القرآن\".\n(٣) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٨٥)، \"لباب التأويل\" للخازن ٤/ ٢٦٢.\n(٤) هو: محمَّد بن إبراهيم بن عليّ الأَصْبهانِيّ، الحافظ الصدوق.\n(٥) محمَّد بن جعفر بن محمَّد بن مطر النَّيْسَابُورِيّ: عدل ضابط.\n(٦) إبراهيم بن شريك، الإِمام المحدث الثقة.\n(٧) أَحْمد بن عبد الله بن يونس اليربوعي: ثِقَة حافظ.\n(٨) سلَّام بن سليم المدائنيّ: متروك.","vol":"30","page":193},{"text":"كثير (١) عن زيد بن أسلم (٢)، عن أَبيه (٣)، عن أبي أُمامة (٤)، عن أُبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة القارعة ثقّل الله بها ميزانه يوم القيامة\" (٥).\n_________\n(١) هارون بن كثير: مجهول.\n(٢) قال ابن حجر: هو تحريف، والصواب: زيد بن سالم: جهله أبو حاتم.\n(٣) قال الذهبي: زيد عن أبيه نكرة.\n(٤) صحابي مشهور.\n(٥) [٣٦٠٩] الحكم على الإسناد:\nموضوع.\nالتخريج:\nسبق بسط الكلام عليه مرارًا.","vol":"30","page":194},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6615>١ </span>- ﴿الْقَارِعَةُ (١) مَا الْقَارِعَةُ <span data-type=\"title\" id=toc-6616>(٢) </span>وَمَا أَدْرَاكَ مَا الْقَارِعَةُ <span data-type=\"title\" id=toc-6617>(٣) </span>يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ﴾ (١) وهي (٢) الطير التي (٣) تتساقط في النَّار <span data-type=\"title\" id=toc-6618>(٤)</span>.\n﴿الْمَبْثُوثِ﴾ المتفرق <span data-type=\"title\" id=toc-6619>(٥)</span>. قال الفراء: كغوغاء الجراد يركب بعضه بعضًا من الهول <span data-type=\"title\" id=toc-6620>(٦)</span>.\n\n٥ - ﴿وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنْفُوشِ (٥)﴾\nكالصوف المصبوغ المندوف <span data-type=\"title\" id=toc-6621>(٧)</span>.\n\n٦ - ﴿فَأَمَّا مَنْ ثَقُلَتْ مَوَازِينُهُ (٦) فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ﴾\n(مرضية في الجنة) <span data-type=\"title\" id=toc-6622>(٨) </span><span data-type=\"title\" id=toc-6623>(٩)</span>.\n\n٨ - ﴿وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ (٨) فَأُمُّهُ هَاوِيَةٌ (٩)﴾\n_________\n= (١) القارعة اسم من أسماء يوم القيامة.\nانظر: \"جامع البيان\" للطبري ٣٠/ ٢٨١، \"معاني القرآن\" للزجاج ٥/ ٣٥٥.\n(٢) في (ب)، (ج): وهو.\n(٣) في (ب)، (ج): الذي.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٨١، \"معالم التنزيل\" للبغوي ٨/ ٥١٣.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣٠٩.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٦، \"جامع البيان\" للطبري ٣٠/ ٢٨١.\n(٧) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٨١، \"معاني القرآن\" للزجاج ٥/ ٣٥٥، \"معالم التنزيل\" للبغوي ٨/ ٥١٣.\n(٨) ساقطة من (ج).\n(٩) انظر: \"معاني القرآن\" للزجاج ٥/ ٣٥٥، \"معالم التنزيل\" للبغوي ٨/ ٥١٣.","vol":"30","page":195},{"text":"فمسكنه ومأواه النَّار (١).\nقال قتادة: وهي كلمة عربية، وكان الرَّجل (٢) إذا وقع في أمر شديد قال: هوت أمه (٣). وقال بعضهم: أراد أمَّ رأسه يعني أنَّهم يهوون في النَّار على رؤوسهم، وإلى هذا التأويل ذهب قتادة وأبو صالح (٤).\n\n<span data-type=\"title\" id=toc-6624>١٠ </span>- ﴿وَمَا أَدْرَاكَ مَا هِيَهْ (١٠)﴾\n(قرأ حمزة ما هي بغير هاء في الوصل) (٥) (٦).\nثم بيَّن فقال: &lt;\nرمز&gt;١١ - ﴿نَارٌ حَامِيَةٌ (١١)﴾\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٨١، \"معالم التنزيل\" للبغوي ٨/ ٥١٣.\nقال ابن الجوزي في \"زاد المسير\" ٩/ ٢١٥: وإنما قيل لمسكنه: أمه؛ لأن الأصل السكون إلى الأمهات، والنار لهذا كالأم إذ لا مأوى له غيرها، هذا قول ابن زيد والفراء وابن قتيبة والزجاج.\nوانظر: \"معاني القرآن\" للفراء ٣/ ٢٨٦، \"معاني القرآن\" للزجاج ٥/ ٣٥٦.\n(٢) زاد بعدها في (ب)، (ج): منهم.\n(٣) انظر: \"تفسير القرآن العظيم\" لعبد الرَّزّاق ٢/ ٣٩٢، وإسناده صحيح، \"جامع البيان\" للطبري ٣٠/ ٢٨٢، \"معالم التنزيل\" للبغوي ٨/ ٥١٤.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٨٢ - ٢٨٣، \"زاد المسير\" لابن الجوزي ٩/ ٢١٥.\n(٥) انظر: \"التيسير\" للداني (ص ١٨٢)، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤١٥)، \"تحبير التيسير في قراءات الأئمة العشر\" لابن الجزري (ص ٢٠١).\n(٦) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).","vol":"30","page":196},{"text":"[٣٦١٠] وأخبرنا ابن حامد (١) (حَدَّثَنَا ابن شاذان (٢)، حَدَّثَنَا (٣) جيغويه) (٤) (٥)، حَدَّثَنَا صالح بن محمَّد (٦)، حَدَّثَنَا إبراهيم بن محمَّد (٧)، عن جعفر بن يزيد (٨)، عن أنس بن مالك قال: إن ملَكًا من مَلائكة الله ﷿ موكل (٩) يوم القيامة بميزان ابن آدم، فيجاء به، حتَّى (١٠) يوقف بين كفتي الميزان، فَيُوزِنُ عَملَه، فإن ثَقُلَ ميزانهُ، نادى الملَك بصوتٍ يُسمِعُ جميع الخلائق، باسم الرَّجل، ألا سعد فلان سعادةً لا شقاوة بعدها، وإن خفَّت موازينه، نادى الملَك ألا شقي فلان شقاوةً لا سعادة بعدها (١١).\n_________\n(١) عبد الله بن حامد الأصفهاني الوزان، لم يذكر بجرحٍ أو تعديل.\n(٢) أَحْمد بن محمَّد بن شاذان لم أجده.\n(٣) من قوله (حَدَّثَنَا جيغويه) حتَّى نهاية السورة: ساقط من (ج).\n(٤) لم أجده.\n(٥) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٦) التِّرْمِذِيّ: متهم ساقط.\n(٧) الأسلمي: متروك.\n(٨) قال أَحْمد والدارقطني: لا أعرفه.\n\"العلل\" برواية عبد الله ٢/ ٨٤، \"العلل\" للدارقطني ١٥/ ٤٢٣.\n(٩) في (ب): يوكل.\n(١٠) من (ب).\n(١١) [٣٦١٠] الحكم على الإسناد:\nضعيف جدًّا؛ فيه صالح التِّرْمِذِيّ: متهم ساقط، وإبراهيم بن محمَّد: متروك، وفيه من لم أجده. =","vol":"30","page":197},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nأخرجه الحارث بن أبي أسامة كما في \"بغية الباحث عن زوائد مسند الحارث\" ٢/ ١٠٠٤ (١١٢٥) مرفوعًا، فقال: حَدَّثَنَا داود بن المحبر، ثنا صالح المري عن جعفر بن زيد عن أنس بن مالك عن النَّبِيّ -ﷺ- قال: \"يؤتى بابن آدم يوم القيامة فيوقف بين كفتي الميزان ويوكل به ملك ... \" الحديث. وإسناده ضعيف جدًّا فيه داود بن المحبر متروك، وأكثر كتاب \"العقل\" الذي صنفه موضوعات. وصالح بن بشير المري ضعيف، فالحديث ضعيف جدًّا موقوفًا ومرفوعًا.","vol":"30","page":198},{"text":"<span data-type=\"title\" id=toc-6625>١٠٢ - سُورَة التكاثر</span>","vol":"30","page":199},{"text":"سورة التكاثر\nمكية (١).\nوهي مائة وعشرون حرفًا، وثمان وعشرون كلمة، وثمان آيات (٢).\n[٣٦١١] أخبرني محمَّد بن القاسم (٣)، حَدَّثَنَا محمَّد بن مطر (٤)، حَدَّثَنَا إبراهيم بن شريك (٥)، حَدَّثَنَا أَحْمد بن يونس (٦)، حَدَّثَنَا سلام بن سليم (٧)، حَدَّثَنَا هارون بن كثير (٨)، عن زيد بن أسلم (٩)، عن أبيه (١٠)، عن أبي أُمامة (١١)، عن أُبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ ﴿أَلْهَاكُمُ التَّكَاثُرُ﴾ لم يحاسبه الله بالنعم الذي أنعم عليه في دار الدنيا،\n_________\n= (١) قال ابن عطية في \"المحرر الوجيز\" ٥/ ٥١٨: هي مكية لا أعلم فيها خلافًا. قلت: وقع الخلاف في ذلك كما سيأتي في سبب نزول السورة، إلَّا أن الأثر لم يصح.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٨٦)، \"لباب التأويل\" للخازن ٤/ ٤٦٤.\n(٣) ابن أَحْمد المرتب: لم يذكر بجرحٍ أو تعديل.\n(٤) محمَّد بن جعفر بن مطر: عدل ضابط.\n(٥) الإِمام المحدث الثقة.\n(٦) اليربوعي: ثِقَة حافظ.\n(٧) أبو سليمان المدائنيّ: متروك.\n(٨) مجهول.\n(٩) قال ابن حجر: هو تحريف، والصواب: زيد بن سالم: جهله أبو حاتم.\n(١٠) قال الذهبي: زيد بن أسلم عن أَبيه: نكرة.\n(١١) صحابي مشهور.","vol":"30","page":201},{"text":"وأعطي من الأجر كمن قرأ أَلْف آية\" (١)\n_________\n(١) [٣٦١١] الحكم على الإسناد:\nموضوع.\nالتخريج:\nسبق بسط الكلام عليه.","vol":"30","page":202},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6626>١ </span>- ﴿أَلْهَاكُمُ التَّكَاثُرُ (١)﴾\nيقول: شغلكم المباهاة والمفاخرة بكثرة المال والعدد عن طاعة ربكم، وما ينجيكم من سخطه عليكم (١).\n\n<span data-type=\"title\" id=toc-6627>٢ </span>- ﴿حَتَّى زُرْتُمُ الْمَقَابِرَ (٢)﴾ أي: متم فدفنتم فيها (٢).\nقال قتادة: نزلت في اليهود قالوا: نحن أكثر من بني فلان، وبنو فلان أكثر من بني فلان، ألهاهم ذلك حتَّى ماتوا ضلالًا (٣).\nوقال ابن بريدة: نزلت في حي (٤) من الْأَنصار تناحروا (٥).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٨٣، \"معالم التنزيل\" للبغوي ٨/ ٥١٧.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٨٣، \"معالم التنزيل\" للبغوي ٨/ ٥١٧.\n(٣) رواه الطبري في \"جامع البيان\" ٢٠/ ٢٨٣ قال: حَدَّثَنَا ابن عبد الأعلى قال: ثنا ابن ثور عن معمر عن قتادة به. وإسناده صحيح، محمَّد بن عبد الأعلى الصَّنْعانِيّ ثِقَة. ومحمَّد بن ثور الصَّنْعانِيّ ثِقَة، ومعمر بن راشد ثِقَة. ورواه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٣٩٣ من حديث معمر عن قتادة، وذكره الواحدي في \"أسباب النزول\" (ص ٤٩٠). والأثر مرسل قتادة لم يشاهد التنزيل.\n(٤) في (ب): فخذ.\n(٥) هكذا ذكره المصنف مختصرًا، وقد رواه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٤٣، قال: حَدَّثَنَا أبو سعيد الأَشَج حَدَّثَنَا أسامة قال صالح بن حيانى -في الأصل حبان والتصحيح من كتب التراجم- حَدَّثني عن ابن بريدة في قوله ﴿أَلْهَاكُمُ التَّكَاثُرُ (١)﴾ قال: نزلت في قبيلتين من قبائل الْأَنصار في بني الحارثة وبني الحارث ... الخ. وإسناده ضعيف؛ صالح بن حيان القُرشيّ ضعيف. وهذا الأثر يدل على أن السورة مدنية، إلَّا أنَّه لم يصح كما تقدم.","vol":"30","page":203},{"text":"مقاتل والكلبي: نزلت في حيين من قريش بني عبد مناف بني قصي، وبني سهم بن عمرو بن هصيص بن كعب، كان بينهم لحاء (١) فتعادّوا السادة والأشراف أيهم أكثر، فقال بنو عبد مناف: نحن أكثر سيدًا وأعز عزيزًا، وأعظم نفرًا وأكثر عديدًا. وقال بنو سهم: مثل ذلك، فكثرهم بنو عبد مناف، ثم قالوا: نعد موتانا، حتَّى زاروا القبور فعدوهم، وقالوا: هذا قبر فلان، وهذا قبر فلان فكثرهم بنو سهم بثلاثة أبيات؛ لأنهم كانوا أكثر عددًا في الجاهلية، فأنزل الله تعالى هذِه الآية (٢).\n[٣٦١٢] أخبرنا أبو القاسم (٣) عبد الرَّحْمَن بن أَحْمد بن جعفر (٤)، وأبو بكر أَحْمد بن الحسن بن أَحْمد الحيريان (٥)، أخبرنا أبو محمَّد حاجب بن أَحْمد بن يرحم (٦)، حَدَّثَنَا عبد الرَّحِيم بن منيب (٧)،\n_________\n(١) أي: تشاتم وتنازع وتسابّ.\nانظر: \"لسان العرب\" لابن منظور ١٥/ ٢٤٢.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٧، \"أخبار مكة\" للفاكهي ٤/ ٢٢٣، \"أسباب النزول\" للواحدي (ص ٤٩٠)، \"معالم التنزيل\" للبغوي ٨/ ٥١٧، \"زاد المسير\" لابن الجوزي ٩/ ٢١٧ - ٢١٨، كلهم بغير إسناد، ومقاتل والكلبي لم يشاهدا التنزيل.\n(٣) من أول السورة إلى قوله: أبي القاسم ساقط من (ج).\n(٤) الحيري لم أجده.\n(٥) في هامش (ب): الحرميان، وهو ثِقَة في الحديث.\n(٦) مختلف فيه.\n(٧) كان صدوقًا.","vol":"30","page":204},{"text":"حَدَّثَنَا النضر بن شميل (١)، أخبرنا شعبة (٢)، عن قتادة (٣)، عن مطرف ابن عبد الله بن الشخير (٤)، عن أَبيه (٥)، قال: انتهيت إلى رسول الله - ﷺوهو يقرأ هذِه الآية: ﴿أَلْهَاكُمُ التَّكَاثُرُ (١)﴾ قال: \"يقول ابن آدم: مالي مالي، وهل لك من مالك إلَّا ما أكلت فأفنيت، أو لبست فأبليت، أو تصدقت فأمضيت\" (٦).\nوروى زر بن حبيش عن علي بن أبي طالب - ﵁ - قال: ما زلنا نشك في عذاب القبر حتَّى نزلت: ﴿أَلْهَاكُمُ التَّكَاثُرُ (١)﴾ إلى قوله: ﴿كَلَّا سَوْفَ تَعْلَمُونَ (٣)﴾ يعني في القبر (٧).\n_________\n(١) ثِقَة ثبت.\n(٢) ابن الحجاج: ثِقَة، حافظ متقن، كان الثَّوريّ يقول: هو أمير المُؤْمنين في الحديث.\n(٣) قتادة بن دعامة السدوسي: ثِقَة ثبت.\n(٤) ثِقَة عابد فاضل.\n(٥) صحابي مشهور.\n(٦) [٣٦١٢] الحكم على الإسناد:\nفيه من لم أجده وحاجب بن يرحم: مختلف فيه، والحديث صحيح كما سيأتي.\nالتخريج:\nأخرجه مسلم في كتاب الزهد والرقائق (٢٩٥٨) من طريق همام عن قتادة، به.\n(٧) أخرجه التِّرْمِذِيّ في كتاب التفسير، باب: ومن سورة التكاثر (٣٣٥٥) وقال: حديث غريب.\nوالطبري في \"جامع البيان\" ٣/ ٢٨٤، وابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٤٤، والبيهقي في \"شعب الإيمان\" ١/ ٣٥٩ (٣٩٩)، وإسناده ضعيف، مداره على عمرو بن قيس الرَّازيّ، صدوق له أوهام كما في \"تقريب التهذيب\" لابن حجر ١/ ٧٤٤. والحجاج بن أرطأة كثير الخطأ والتدليس =","vol":"30","page":205},{"text":"<span data-type=\"title\" id=toc-6628>٣ </span>- ﴿كَلَّا سَوْفَ تَعْلَمُونَ (٣)﴾ وعيدًا لهم.\n\n<span data-type=\"title\" id=toc-6629>٤ </span>- ﴿ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ (٤)﴾ والتكرير على التأكيد (١).\nوقال الضحاك: ﴿كَلَّا سَوْفَ تَعْلَمُونَ (٣)﴾ يعني: الكفار ﴿ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ (٤)﴾ قال: المؤمنون. وكذلك كان يقرؤهات: الأولى بالتاء والثانية بالياء (٢).\n\n<span data-type=\"title\" id=toc-6630>٥ </span>- ﴿كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ (٥)﴾\nأي علمًا يقينًا، فأضاف العلم إلى اليقين كقوله: ﴿إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ (٩٥)﴾ (٣). قال قتادة: كنا نحدث أن علم اليقين أن يعلم أن الله باعثه بعد الموت (٤).\n\n<span data-type=\"title\" id=toc-6631>٦ </span>- ﴿لَتَرَوُنَّ الْجَحِيمَ (٦) ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ <span data-type=\"title\" id=toc-6632>(٧)﴾</span>\nيصلح أن تكون في معنى المضي جوابًا للو، تقديره: لو تعلمون\n_________\n= كما في \"تقريب التهذيب\" لابن حجر ١/ ١٨٨ وقد عنعن، وقد ضعفه الألباني في \"ضعيف سنن التِّرْمِذِيّ\" (٦٦٥).\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥١٨.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٨٥، \"معالم التنزيل\" للبغوي ٨/ ٥١٨، وانظر \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٩)، \"شواذ القراءة\" للكرماني (ص ٢٦٩).\n(٣) الواقعة: ٩٥.\nوانظر: \"معاني القرآن\" للفراء ٣/ ٢٨٧، \"معالم التنزيل\" للبغوي ٨/ ٥١٨.\n(٤) انظر: \"تفسير القرآن\" لعبد الرَّزّاق ٢/ ٣٩٣، \"جامع البيان\" للطبري ٣٠/ ٢٨٥، \"معالم التنزيل\" للبغوي ٨/ ٥١٨.","vol":"30","page":206},{"text":"العلم اليقين لرأيتم الجحيم بقلوبكم ثم رأيتموها بالعين (١) اليقين (٢).\nوقيل معناه: لو تعلمون علم اليقين لشغلكم عن التكاثر والتفاخر، ثم استأنف ﴿لَتَرَوُنَّ الْجَحِيمَ (٦)﴾ على نية القسم وإلى هذا ذهب مقاتل (٣).\nوقيل معناه: لو علمتم يقينًا أنكم ترون النَّار لشغلكم ذلك عما أنتم فيه (٤).\nوقيل: ذكر ﴿كَلَّا﴾ ثلاث مرات أراد تعلمون عند النزع، وتعلمون في القبر، وتعلمون في القيامة، ثم ذكر الثالثة علم اليقين لأنه صار عيانًا ما كان مغيبًا (٥).\nوقراءة العامة: لترون بفتح (٦) التاء في الحرفين، وضم (ابن\n_________\n(١) مكررة في الأصل.\n(٢) بنحوه في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٧٤.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٨٥، \"الوسيط\" للواحدي ٤/ ٥٤٩، \"معالم التنزيل\" للبغوي ٨/ ٥١٨، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٠، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٧٤.\n(٤) هو بمعنى الذي قبله.\n(٥) بمعناه عند ابن القيم، وقال: وهو قول الحسن ومقاتل، ورواه عطاء عن ابن عباس، ورجحَّه ابن القيم رحمه الله تعالى من خمسة وجوه، وبيَّن أنَّه ليس المراد به التأكيد وإنما المرد به ما ذكره \"عدة الصابرين\" (ص ٢١٣).\n(٦) في الأصل: بنصب التاء، والمثبت من (ب)، (ج)، وهو الموافق لما في كتب القراءات.","vol":"30","page":207},{"text":"عامر) (١) والكسائي التاء في الأولى منهما وفتح الأخرى (٢)، ورواه الكسائي (٣) عن علي - ﵁ - (٤).\n[٣٦١٣] أخبرنا محمَّد بن عبدوس (٥)، حَدَّثَنَا محمَّد بن يعقوب (٦)، حَدَّثَنَا محمَّد بن الجهم (٧)، حَدَّثَنَا الفراء (٨)، أخبرني محمَّد بن الفضل (٩)، عن عطاء (١٠)، عن أبي عبد الرَّحْمَن السلمي (١١)، عن علي - ﵁ - أنَّه قرأ: ﴿لَتَرَوُنَّ الْجَحِيمَ (٦) ثُمَّ لَتَرَوُنَّهَا﴾ بضم التاء الأولى وفتح الثَّانية (١٢).\n_________\n(١) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤١٦)، \"علل القراءات\" للأزهري (٧٩٥٢)، \"التيسير\" للداني (ص ١٨٢).\n(٣) من (ب)، (ج).\n(٤) سيذكره المصنف مسندًا عن علي وسيأتي تخريجه.\n(٥) لم يذكر بجرحٍ أو تعديل.\n(٦) أبو العباس الأصم: ثِقَة.\n(٧) ثِقَة صدوق.\n(٨) يحيى بن زياد الفراء: صدوق.\n(٩) أبو عبد الله بن عطية العبسي: كذبوه.\n(١٠) ابن السائب: صدوق اختلط.\n(١١) عبد الله بن حبيب بن ربيعة: ثِقَة ثبت.\n(١٢) [٣٦١٣] الحكم على الإسناد:\nموضوع؛ فيه محمَّد بن الفضل: كذبوه.\nالتخريج:\nأخرجه الفراء في \"معاني القرآن\" ٣/ ٢٨٨، وقد تقدم أنها قراءة الكسائي وابن عامر.","vol":"30","page":208},{"text":"وقال الفراء: والأول (١) أشبه بكلام العرب لأنه تغليط فلا ينبغي أن يختلف لفظه (٢).\n\n<span data-type=\"title\" id=toc-6633>٨ </span>- ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ اختلفوا فيه وأكثروا.\n[٣٦١٤] فأخبرنا أبو علي الحسين بن محمَّد بن عليّ بن إبراهيم السَّرَّاج (٣) بقراءتي عليه في الجامع يوم الجمعة (٤)، سنة ثمان وثمانين وثلاثمائة، حَدَّثَنَا (أبو بكر محمَّد بن عليّ بن مهران) (٥) الخشاب (٦)، حَدَّثَنَا علي بن سعيد العسكري (٧)، حَدَّثَنَا الحسين بن معاذ الأخفش (٨) -مستملي أبي حفص الفلاس- حَدَّثَنَا إبراهيم بن أبي سويد الذَّارع (٩)،\n_________\n(١) في (ب)، (ج): الأولى.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٨.\n(٣) ثِقَة، كثير الحديث.\n(٤) في (ب) زيادة: في المحرم.\n(٥) في (ب)، (ج): أبو بكر بن محمَّد، عن علي بن مهران.\n(٦) لم أجده.\n(٧) قال ابن مردويه: كان من الثِّقات يحفظ ويصنف.\n(٨) الحسين بن معاذ الأخفش أبو عبد الله الحجبي، حدث عن: شاذ بن فياض وأَحمد بن عبدة الضَّبِّيّ وغيرهم، وروى عنه: أَحْمد بن سلمان النجار وغيره، ذكر له الذهبي أحاديث منكرة وقال: اضطرب في أسانيدها. \"تاريخ بغداد\" للخطيب ٨/ ١٤١، \"ميزان الاعتدال\" للذهبي ٢/ ٧١.\n(٩) في (ب)، (ج): الذراع، والصواب ما أثبتناه، وهو: إبراهيم بن الفضل بن أبي سويد الذراع، روى عن: حماد بن سلمة وعمارة بن زاذان وأبي عوانة وعبد الواحد بن زياد وغيرهم، وروى عنه: أبو حاتم وأبو زرعة الرازيان. قال ابن =","vol":"30","page":209},{"text":"حَدَّثَنَا سويد أبو حاتم (١) عن قتادة (٢)، عن عبد الله بن شَقِيق (٣)، عن أبي هريرة عن النَّبِيّ - ﷺ - ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ قال (٤): \"الماء البارد\" (٥).\n[٣٦١٥] وحدثنا أبو الحسن (٦) محمَّد بن عليّ بن الحسين بن\n_________\n= حجر: مقبول.\n\"الجرح والتعديل\" لابن أبي حاتم ٢/ ١٢٢، \"تقريب التهذيب\" لابن حجر (٢٢٩).\n(١) سويد بن إبراهيم الجحدري أبو حاتم الحفاظ البَصْرِيّ، روى عن: حجاج بن أرطأة والحسن البَصْرِيّ وقتادة بن دعامة وغيرهم، وروى عنه: شيبان بن فروخ وصفوان بن عيسى وغيرهم. قال ابن حجر: صدوق سيئ الحفظ له أغلاط وقد أفحش ابن حبان القول فيه، مات سنة (٢٦٧ هـ).\n\"الجرح والتعديل\" لابن أبي حاتم ٤/ ٢٣٧، \"تهذيب الكمال\" للمزي ١٢/ ٢٤٢، \"تقريب التهذيب\" لابن حجر (٢٦٨٧).\n(٢) ابن دعامة السدوسي: ثِقَة ثبت.\n(٣) العقيلي البَصْرِيّ، ثِقَة فيه نصب.\n(٤) زاد بعدها في (ب)، (ج): عن.\n(٥) [٣٦١٤] الحكم على الإسناد:\nضعيف؛ فيه إبراهيم بن الفضل: مقبول، وسويد بن إبراهيم، سيئ الحفظ، وله أغلاط، وفيه من لم أجده.\nالتخريج:\nأخرج النَّسائيّ في \"السنن الكبرى\" ٦/ ٥٢١ (١١٦٩٧) من طريق أبي سلمة بن عبد الرَّحْمَن، عن أبي هريرة - ﵁ - قال: قال النَّبِيّ - ﷺ -: \"هذا والذي نفسي بيده النعيم الذي تسألون عنه يوم القيامة: الظل البارد، والرطب البارد، عليه الماء البارد\". مختصر، وإسناده صحيح.\n(٦) في (ب)، (ج): أبو الحسين.","vol":"30","page":210},{"text":"القاسم الحسني (١) السني (٢)، حَدَّثَنَا أَحْمد بن عليّ بن مهدي بن صدقة (٣) بالرملة، حَدَّثني أبي (٤)، حَدَّثَنَا علي بن موسى الرضا (٥)، حَدَّثني أبي: موسى بن جعفر (٦)، حَدَّثني أبي: جعفر بن محمَّد (٧)، حَدَّثني أبي: محمَّد بن عليّ (٨)، حَدَّثني أبي: علي بن الحسين (٩)، حَدَّثني أبي: الحسين بن عليّ (١٠)، حَدَّثني أبي (١١): علي بن أبي طالب - ﵄ - قال: قال رسول الله - ﷺ - في قوله ﷿: ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ قال: \"الرطب والماء البارد\" (١٢).\n_________\n(١) في (ج): الحسيني.\n(٢) قال الإدريسي: كان يجازف في الرواية في آخر أيامه.\n(٣) متهم بوضع الأحاديث.\n(٤) علي بن مهدي بن صدقة: لم أجده.\n(٥) صدوق والخلل ممن روى عنه.\n(٦) الهاشمي أبو الحسن الكاظم: صدوق عابد.\n(٧) الصادق الهاشمي العلوي، صدوق فقيه إمام.\n(٨) ابن الحنفية الهاشمي: ثِقَة عالم.\n(٩) ابن عليّ بن أبي طالب زين العابدين: ثِقَة ثبت عابد فقيه فاضل مشهور.\n(١٠) سبط رسول الله -ﷺ-.\n(١١) ساقط من الأصل، والمثبت من (ب)، (ج).\n(١٢) [٣٦١٥] الحكم على الإسناد:\nموضوع، علَّته أَحْمد بن مهدي: روى عن أَبيه عن علي بن موسى الرضا عن آبائه نسخة موضوعة.\nالتخريج:\nلم أجده من حديث علي بن أبي طالب - ﵁ - وقد جاء بنصه من حديث جابر بن =","vol":"30","page":211},{"text":"وقال عبد الله بن عمر: هو الماء البارد في الصيف (١)، ودليل هذا التأويل الخبر المأثور: إن أول ما يسأل الله العبد يوم القيامة أن يقول له: ألم أصح جسمك وأروك من الماء البارد (٢).\nوقال أنس بن مالك: ضاف رسول الله - ﷺ - إلى المقداد بن الأسود فقدم إليه طعامًا فأكله، ثم سقاه ماء باردًا فاستطابه، وقال: \"ما أبردها (٣) على الكبد\"، ثم قال: \"إذا شرب أحدكم الماء فليشرب أبرد ما يقدر عليه\"، قيل (٤): ولم؟ قال: \"لأنه أطفئ للمَرّة وأنفع للغلة، وأبعث على الشكر\" (٥).\n[٣٦١٦] وسمعت أَبا القاسم الحبيبي (٦) يقول: سمعت أَبا\n_________\n= عبد الله، ورواه البيهقي في \"شعب الإيمان\" ٤/ ١٤٣ (٤٦٠٠) وفي إسناده عبد الله بن يحيى الطلحي، ومحمَّد بن موسى الأيلي لم أجد لهما ترجمة.\n(١) لم أجده عند غير المصنف.\n(٢) رواه أَحْمد في كتاب \"الزهد\" (ص ١). ورواه التِّرْمِذِيّ في كتاب تفسير القرآن باب: ومن سورة التكاثر (٣٣٥٨) وقال: حديث غريب، والحاكم في \"المستدرك\" ٤/ ١٥٣، وقال: حديث صحيح الإسناد، ووافقه الذهبي وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٦/ ٣٦٤، والطبراني في \"المعجم الأوسط\" ١/ ٢٦ (٦٢)، وفي \"مسند الشاميين\" ١/ ٤٤٢ (٧٧٩)، والبيهقي في \"شعب الإيمان\" ٤/ ١٤٧، (٤٦٠٧). كلهم من حديث أبي هريرة - ﵁ - وصححه الألباني في \"سلسلة الأحاديث الصحيحة\" (٥٣٩).\n(٣) في (ب)، (ج): يَا بردها.\n(٤) في (ب): قيل له.\n(٥) لم أقف عليه.\n(٦) قيل: كذبه الحاكم.","vol":"30","page":212},{"text":"زكريا (١) العنبري (٢) يقول: سمعت أَبا العباس الأزهري (٣) يقول: سمعت أَبا حاتم (٤) يقول: الماء البارد والعذب يستخرج الحمد من جوف القلب (٥).\nوقال مالك بن دينار: قال رجل للحسن: إن لنا جارًا لا يأكل الفالوذج (٦)، ويقول: لا أقوم بشكره، فقال: ما أجهل جاركم نعمة الله عليه بالماء البارد أكثر من نعمه بجميع الحلوى (٧).\n_________\n(١) في (ج): أَبا بكر وهو خطأ.\n(٢) يحيى بن محمَّد بن عبد الله: الإِمام المفسر الثقة.\n(٣) أَحْمد بن محمَّد بن الأَزْهَر: واهٍ.\n(٤) سهل بن محمَّد السجستاني: صدوق.\n(٥) [٣٦١٦] الحكم على الإسناد:\nضعيفٌ جدًّا، فيه أبو العباس الأزهري، واهٍ، وشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nلم أجده عند غير المصنف.\n(٦) الأصل: الفالوذ، والمثبت من (ب)، (ج) وهو نوعٌ منَ الحلوى.\n(٧) أخرج أَحْمد في كتاب \"الزهد\" ١/ ٢٦٤ قال: حدَّثنا ابن عليّة، حدَّثنا روح بن القاسم، ومن طريقه أخرجه ابن أبي عاصم في كتاب \"الزهد\" ٢/ ٢٦٤، وأخرج ابن أبي الدنيا في كتاب \"الشكر\" (ص ٣٣) (٧١)، قال: حَدَّثَنَا أَحْمد بن إبراهيم نا إسماعيل بن إبراهيم، حَدَّثني روح بن القاسم: أن رجلًا من أهله تنسك، فقال: لا آكل الخبيص أو الفالوذج، لا أقوم بشكره قال: فلقيت الحسن، فقلت له في ذلك. فقال الحسن: هذا إنسان أحمق وهل يقوم بشكر الماء البارد. إسناده صحيح. ومن طريقه أخرجه البيهقي في \"شعب الإيمان\" ٤/ ١٣٩ (٤٥٨٣)، وأخرج ابن سعد في \"الطبقات الكبرى\" ٧/ ١٧٦ في ترجمة الحسن البَصْرِيّ نحوه.","vol":"30","page":213},{"text":"[٣٦١٧] وأخبرنا أبو الحسن عبد الرحمن بن إبراهيم بن (١) محمد ابن يحيى (٢)، حدثنا أبو محمد أحمد بن عبد الله المزني (٣) إملاءً، حدثنا يوسف بن موسى (٤)، حدثنا أبو بكر محمد بن حفص البصري (٥) بمصر، حدثنا عبد الله بن سلمة بن عياش (٦)، حدثنا الأشعث بن براز (٧)، عن قتادة (٨)، عن عبد الله بن شقيق (٩)، عن أبي هريرة، عن النبي - ﷺ - في قول الله جلَّ ثناؤه: ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ قال: \"من أكل خبز البر وشرب الماء المبرّد (١٠)،\n_________\n(١) في (ج): (عن).\n(٢) ابن سختويه: ثقة.\n(٣) في (ج): المزكي، والصواب ما أثبتناه، ولم يذكر بجرحٍ أو تعديل.\n(٤) أبو يعقوب المروروذي: ثقة من الأعيان.\n(٥) في (ج): المصري، لم أجده.\n(٦) ذكره ابن حبان في \"الثقات\"، وقال: بصري يروي عن الأشعث بن براز الهجيمي، حدثنا عنه أبو يعلى بالموصل. \"الثقات\" ٨/ ٣٦١.\n(٧) أشعث بن براز، أبو عبد الله الهجيمي، البصري السعدي روى عن: الحسن وقتادة وعلي بن زيد، روى عنه: مسلم بن إبراهيم وإبراهيم بن أبي سويد وأبو عون الزيادي قال ابن معين: ليس بشيء. قال أبو حاتم وأبو زرعة: ضعيف الحديث. قال ابن حبان: يخالف الثقات في الأخبار ويروى المنكر في الآثار حتى خرج عن حد الاحتجاج به. ينظر: \"التاريخ الكبير\" ١/ ٤٢٨، \"الجرح والتعديل\" ٢/ ٢٦٩، \"المجروحين\" (ص ١٧٣).\n(٨) ابن دعامة السدوسي، ثقة، ثبت.\n(٩) العقيلي، ثقة.\n(١٠) في (ب)، (ج): البارد.","vol":"30","page":214},{"text":"وكان له ظل فذلك النعيم الذي يسأل عنه\" (١).\n[٣٦١٨] وأخبرني أبو عبد الله بن فنجويه الدينوري (٢)، حدثنا أبو بكر بن مالك (٣)، حدثنا عبد الله بن أحمد بن حنبل (٤)، حدثني الوليد بن شجاع (٥)، حدثنا محمد بن سعيد بن الأصبهاني (٦)، عن ابن أبي ليلى (٧)، عن الشعبي (٨)، عن عبد الله بن مسعود، عن النبي - ﷺ - ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ قال: \"الأمن والصحة\" (٩).\n_________\n(١) [٣٦١٧] الحكم على الإسناد:\nضعيف جدًّا، علته الأشعث بن براز ضعيف الحديث، وفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن عدي في \"الكامل في ضعفاء الرجال\" ٢/ ٤٦ بنحوه قال: أخبرنا أحمد بن علي بن المثنى، حدثنا عبد الله بن سلمة به، ثم قال: وروى أشعث بن براز عن قتادة عن عبد الله بن شقيق، عن أبي هريرة ثلاثة أحاديث غير هذين الحديثين، ولا يتابع أشعث عليها، كلها بهذا الإسناد غير محفوظة، لا يرويها عن قتادة غير أشعث.\n(٢) ثقة، صدوق، كثير الرواية للمناكير.\n(٣) في (ب)، (ج) زيادة: القطيعي، وهو ثقة.\n(٤) ثقة.\n(٥) ثقة.\n(٦) هكذا ورد في النسخ؟ ! والذي في مصادر التخريج: محمد بن سليمان عمه، وهو صدوق يخطئ.\n(٧) محمد بن عبد الرحمن، صدوق، سيئ الحفظ جدًا.\n(٨) عامر بن شراحيل، ثقة، مشهور، فقيه، فاضل.\n(٩) [٣٦١٨] الحكم على الإسناد:\nضعيف، فيه ابن أبي ليلى صدوق سيئ الحفظ جدًا، وفيه علة الإرسال كذلك، =","vol":"30","page":215},{"text":"[٣٦١٩] وأخبرني ابن فنجويه (١)، حدثنا محمد بن عبد الله بن برزة (٢)، حدثنا محمد بن غالب بن حرب (٣)، حدثني زكريا بن\n_________\n= فالشعبي لم يسمع من عبد الله بن مسعود، قاله أبو حاتم والدارقطني والحاكم، وقال العجلي: ولا يكاد الشعبي يرسل إلّا صحيحًا. \"المراسيل\" لأبي حاتم (ص ١٣٢)، \"جامع التحصيل\" (ص ٢٠٤)، \"تهذيب التهذيب\" ٣/ ٤٨.\nالتخريج:\nرواه عبد الله بن الإمام أحمد في كتاب \"الزهد\" (ص ١٥٧) ومن طريقه أخرجه ابن أبي عاصم في كتاب \"الزهد\" ٢/ ١٥٧، ورواه ابن أبي حاتم من طريق محمد بن سليمان بن الأصبهاني، عن ابن أبي ليلى به، كما في \"تفسير ابن كثير\" ١٤/ ٤٤٩، ورواه أبو نعيم في \"تاريخ أصبهان\" ٢/ ١٤٥ كلهم من طريق الوليد بن شجاع، حدثنا محمد بن سليمان الأصبهاني عن ابن أبي ليلى، به.\nفالذي يظهر لي -والله أعلم أن الراوي- عن ابن أبي ليلى هو محمد بن سليمان عم محمد بن سعيد، لما تقدم، ولأن محمد بن سليمان ذكر من شيوخه محمد بن عبد الرحمن بن أبي ليلى، ومن تلامذته الوليد بن شجاع ولم يذكر في محمد بن سعيد، بل ذكروا أن من شيوخه عمه محمد بن سليمان، ومحمد بن سليمان صدوق يخطئ، فهو مما يُعلّ به الحديث أيضًا. وقد ورد موقوفًا على ابن مسعود، رواه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٢٨٥ من ثلاثة طرق كلها من طريق ابن أبي ليلى عن الشعبي، عن ابن مسعود.\nورواه هناد في كتاب \"الزهد\" ٢/ ٣٦٤ (٦٩٤) موقوفًا على ابن مسعود، وإسناده منقطع.\nورواه البيهقي في \"شعب الإيمان\" ٤/ ١٤٩ (٦٤١٥) من طريق ابن أبي ليلى به، فالحديث ضعيف مرفوعًا وموقوفًا.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) لم يحمد أمره.\n(٣) البصري، حافظ صدوق متقن.","vol":"30","page":216},{"text":"يحيى الرقاشي المقرئ (١)، حدثنا عبد الله بن عيسى أبو خلف (٢)، حدثنا يونس بن عبيد (٣)، عن عكرمة (٤)، عن ابن عباس أنه سمع عمر بن الخطاب - ﵁ - يقول: خرج علينا رسول الله - ﷺ - عند الظهيرة، فوجد أبا بكر - ﵁ - في المسجد فقال له: \"يا أبا بكر ما أخرجك في هذِه الساعة؟ \" قال: يا رسول الله أخرجني الذي أخرجك. قال: وجاء عمر، فقال له رسول الله - ﷺ -: \"يا ابن الخطاب ما أخرجك؟ \"، فقال: أخرجني (٥) يارسول الله الذي أخرجكما فقعد معهما عمر، قال: فأقبل رسول الله - ﷺ - يحدثهما ثم قال: \"هل لكما من قوة فتنطلقان إلى هذا النخيل فتصيبان طعامًا وشرابًا وظلًا\"، قلنا: نعم. قال: \"مرّوا بنا إلى أبي الهيثم بن التيهان\n_________\n(١) زكريا بن يحيى بن عبد الله بن أبي سعيد الرقاشي الحزار المقرئ أبو عبد الله، يروي عن سعيد بن عبد الرحمن الجمحي ومعاذ بن معاذ ومسلم بن قتيبة يروي عنه أبو يعلى الموصلي، وعبد الله بن أحمد بن حنبل، ومحمد بن غالب بن حرب قال ابن حبان: يغرب ويخطئ. ينظر: \"الثقات\" ٨/ ٢٥٤، \"ذيل ميزان الاعتدال\" (ص ١٨٤) (٣٩٠)، \"تعجيل المنفعة\" ١/ ٥٥١، \"لسان الميزان\" ٢/ ٤٨١.\n(٢) عبد الله بن عيسى الخرّاز، أبو خلف البصري صاحب الحرير، روى عن داود بن أبي هند، وسعيد بن أبي عروبة، ويحيى البكاء، روى عنه: عمر بن شبة ومحمد ابن موس الحرشي، وزكريا بن يحيى الرقاشي. قال أبو زرعة: منكر الحديث، وقال النسائي: ليس بثقة، وقال ابن حجر: ضعيف. ينظر: \"الجرح والتعديل\" ٥/ ١٢٧، \"تهذيب الكمال\" ١٥/ ٤١٦، \"التقريب\" (٣٥٢٤).\n(٣) العبدي، ثقة، ثبت، فاضل ورع.\n(٤) ثقة، ثبت، عالم بالتفسير.\n(٥) من (ب)، (ج).","vol":"30","page":217},{"text":"الأنصاري\" قال: فتقدم رسول الله - ﷺ - بين أيدينا، فاستأذن وسلّم عليهم ثلاث مرات، وأم الهيثم (١) تسمع الكلام من رواء الباب، وتريد أن يزيدهم رسول الله - ﷺ - من السلام، فلما أراد رسول الله - ﷺ - أن ينصرف خرجت أم الهيثم تسعى خلفهم، فقالت: يا رسول الله، لقد سمعت تسليمك لكني (٢) أردت أن تزيدنا من سلامك، فقال لها رسول الله - ﷺ -: \"أين أبو الهيثم\" قالت: يا رسول الله، هو قريب، ذهب يستعذب لنا الماء، ادخلوا فإنه يأتي الساعة إن شاء الله، وبسطت لهم بساطًا تحت شجرة، حتى جاء أبو الهيثم ففرح بهم أبو الهيثم، وقرت عينه، وصعد أبو الهيثم على نخلة يصرم لهم عذقًا (٣)، فقال له رسول الله - ﷺ -: \"حسبك يا أبا الهيثم\"، قال: يا رسول الله تأكلون من بسره ومن رطبه ومن تذنوبه (٤). ثم أتاهم فشربوا عليه ماءً (٥). فقال رسول الله - ﷺ -: \"هذا من النعيم الذي تسألون عنه\" (٦). ثم قام أبو الهيثم إلى شاة\n_________\n(١) لم أجد من ذكرها.\n(٢) ساقط من الأصل، والمثبت من (ب)، (ج).\n(٣) العذق بالكسر العرجون بما فيه من الشماريخ، ويجمع على عذاق.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ١٩٩.\n(٤) التذنوب: أي الذي بدأ فيه الإرطاب من قبل ذنبه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ١٧٠.\n(٥) في (ب)، (ج): ثم أتاهم بماء فشربوا عليه.\n(٦) في (ب)، (ج): يسألون عنه.","vol":"30","page":218},{"text":"ليذبحها، فقال رسول الله - ﷺ -: \"إياك واللبون\"، وقامت أم الهيثم تعجن لهم وتخبز، فوضع رسول الله - ﷺ - وأبو بكر وعمر - ﵁ - رؤوسهم (١) للقائلة، فانتبهوا وقد أدرك طعامهم، فوضع بين أيديهم طعامهم (٢) فأكلوا (٣) وشبعوا، وحمدوا الله تعالى، ثم رد عليهم أبو الهيثم بقية الأعذاق، فأكلوا من رطبه وتذنوبه، فسلّم عليهم رسول الله - ﷺ - ودعا لهم بخير (٤).\n_________\n(١) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٢) في (ب)، (ج): الطعام.\n(٣) في (ب): فأكلوه.\n(٤) [٣٦١٩] الحكم على الإسناد:\nضعيف، فيه ابن برزة، لم يُحمد أمره، وعبد الله بن عيسى، ضعيف، وقصة أبي الهيثم ثابتة من طريق آخر كما في التخريج.\nالتخريج:\nرواه أبو يعلى في \"مسنده\" ١/ ٢١٤ (٢٥٠).\nورواه الطبراني في \"المعجم الكبير\" ١٦/ ٢٥٣ (٥٦٨)، وفي \"المعجم الصغير\" ١/ ١٢٤ - ١٢٦، أشار إليه الحاكم في \"المستدرك\" ٤/ ١٤٥ عند حديث (٧١٧٨) ورواه مختصرًا في ٤/ ٢٦١ (٧٥٧٦) من طريق هلال بن بشر عن عبد الله بن عيسى، به.\nورواه العقيلي في كتاب \"الضعفاء الكبير\" ٢/ ٢٨٦ في ترجمة عبد الله بن عيسى. وروه ابن عدي في \"الكامل في ضعفاء الرجال\" ٥/ ٤١٣ وقال وهذا الحديث لا أعلم رواه عن يونس بهذا الإسناد غير عبد الله بن عيسى. قلت: كلهم من طريق زكريا بن يحيى الرقاشي عن عبد الله بن عيسى به، وهذا إسناد ضعيف، وقد ضعفه الهيثمي في \"مجمع الزوائد\" ١٠/ ٣١٧.\nوقصة أبي الهيثم بن التيهان ثابتة في \"صحيح مسلم\" من حديث أبي هريرة - ﵁ - (٢٠٣٨).","vol":"30","page":219},{"text":"[٣٦٢٠] وأخبرني ابن فنجويه (١)، حدثنا ابن شنبة (٢)، حدثنا الفريابي (٣)، حدثنا منصور بن أبي (٤) مزاحم (٥)، حدثنا أبو سعيد المؤدب وهو محمد بن مسلم بن أبي الوضاح (٦)، عن محمد بن عمرو (٧)، عن صفوان بن سليم (٨)، عن محمود بن لبيد (٩)، قال: لما نزلت هذِه الآية: ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ قالوا: يا رسول الله عن أي نعيم نُسأل، وإنما هما هذان الأسودان (١٠) التمر والماء، وسيوفنا على عواتقنا؟ قال: \"إن ذلك لكائن\" (١١).\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) عبيد بن محمد، لم يذكر بجرح أو تعديل.\n(٣) جعفر بن محمد، إمام حافظ ثبت.\n(٤) ساقطة من (ب)، (ج).\n(٥) ثقة.\n(٦) صدوق يهم.\n(٧) ابن علقمة بن وقاص الليثي، صدوق له أوهام.\n(٨) ثقة، عابد مفت، رمي بالقدر.\n(٩) صحابي جليل.\n(١٠) الأسودان: التمر والماء، فالتمر أسود وهو الغالب على تمر المدينة، فأضيف الماء إليه ونعت بنعته إتباعًا، والعرب تفعل ذلك فى الشيئين يصطحبان فيسميان معًا باسم الأشهر منهما كالقمرين والعمرين. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٤١٨.\n(١١) [٣٦٢٠] الحكم على الإسناد:\nضعيف، فيه محمد بن عمرو، صدوق له أوهام، وكذلك محمد بن مسلم وابن شنبة لم يذكر بجرح أو تعديل، والحديث حسن بشواهده. =","vol":"30","page":220},{"text":"[٣٦٢١] وأخبرنا الفنجوي (١)، حدثنا القطيعي (٢)، حدثنا ابن حنبل (٣)، حدثنا أبي (٤)، حدثنا عفان (٥)، حدثنا يزيد بن إبراهيم (٦)،\n_________\n= التخريج:\nرواه أحمد في \"مسنده\" ٦/ ٥٩٧ (٢٣١٢٨) من طريق يزيد بن هارون عن محمد ابن عمرو به. وابن أبي شيبة في \"المصنف\" ٧/ ٨٠ (٣٤٥)، وابن جرير الطبري في تفسيره \"جامع البيان\" ٣٠/ ٢٨٨ وفيه: محمد بن محمود بن لبيد وهو خطأ، والصواب محمود بن لبيد كما في \"المسند\" وغيره. ورواه هناد في كتاب \"الزهد\" ٢/ ٣٩٥ (٧٦٨).\nورواه البيهقي في \"شعب الإيمان\" ٤/ ١٤٢ (٤٥٩٨)، والواحدي في تفسيره \"الوسيط\" ٤/ ٥٤٩. وقال الهيثمي: رواه أحمد وفيه محمد بن عمرو بن علقمة، وحديثه حسن وفيه ضعف لسوء حفظه، وبقية رجاله رجال الصحيح \"مجمع الزوائد\" ٧/ ١٤٢.\nوللحديث شاهدان:\nالأول: من حديث الزبير بن العوام، رواه أحمد في \"مسنده\" ١/ ٢٦٦ (١٤٠٨)، رواه الترمذي في كتاب \"تفسير القرآن\"، باب: ومن سورة التكاثر (٣٣٥٦) وقال: حديث حسن.\nورواه ابن ماجه في كتاب \"الزهد\"، باب: معيشة أصحاب النبي - ﷺ - (٤١٥٨)، وحسنه الألباني في \"صحيح سنن الترمذي\" (٢٦٧٢).\nالثاني: من حديث أبي هريرة رواه الترمذي في الموضع السابق رقم (٣٣٥٧) وقال: حديث ابن عيينة عن محمد بن عمرو -يعني حديث الزبير- عندي أصح من هذا. فالحديث بشواهده حسن.\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) أحمد بن جعفر بن حمدان، ثقة.\n(٣) عبد الله بن أحمد بن حنبل، ثقة.\n(٤) ثقة، حافظ، إمام فقيه حجة.\n(٥) ابن مسلم بن عبد الله الباهلي، ثقة، ثبت، ربما وهم.\n(٦) التستري، ثقة، ثبت.","vol":"30","page":221},{"text":"أخبرنا يوسف بن أخت ابن سيرين (١)، عن أبي قلابة (٢)، عن النبي - ﷺ - في قول الله تعالى: ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ قال: \"ناس من أمتي يعقدون العسل بالنقي (٣) فيأكلونه\" (٤).\n[٣٦٢٢] وأخبرني ابن فنجويه (٥)، حدثنا ابن شنبة (٦)، حدثنا\n_________\n(١) يوسف بن عبد الله بن الحارث ابن أخت ابن سرين، روى عنه: الأحنف بن قيس وأنس بن مالك، وأبيه روى عنه: عاصم الأحول وخالد الحذاء وسليمان بن المغيرة قال ابن معين: ثقة، وكذلك ابن حجر، ينظر: \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٢٥، \"تهذيب الكمال\" للمزي ٣٢/ ٤٣٤، \"تقريب التهذيب\" لابن حجر (٧٨٦٩).\n(٢) عبد الله بن زيد الجرمي، ثقة فاضل كثير الإرسال.\n(٣) في (ج): بالنقا. والنقي هو الخبز الحوَّاري.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١١٢.\n(٤) [٣٦٢١] الحكم على الإسناد:\nمرسل.\nالتخريج:\nأخرجه أحمد في كتاب \"الزهد\" (ص ٣١)، قال: حدَّثنا عفان به، ومن طريقه أخرجه المصنف، وأخرجه ابن أبي عاصم في كتاب \"الزهد\" ٢/ ٣٤ من طريق عبد الله بن الإمام أحمد به، وأخرجه ابن أبي الدنيا في كتاب \"إصلاح المال\" (ص ١٠٥) (٣٦٢) من طريق عفان به، ولفظه: يعقدون السمن والعسل. وهو مرسل كما تقدم.\nوأخرجه ابن مردويه عن أبي الدرداء موصولًا كما في \"الدر المنثور\" ٦/ ٦٦٠.\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) عبيد الله بن محمد، لم يذكر بجرح أو تعديل.","vol":"30","page":222},{"text":"الفريابي (١)، حدثنا إبراهيم بن عبد الله (٢)، أخبرنا هشيم (٣)، أخبرنا منصور بن زاذان (٤)، عن ابن سيرين (٥)، عن ابن عمر قال: لا تدخل الحمام فإنه مما أحدثوا من النعيم، قال: وكان منصور لا يدخل الحمام (٦).\n[٣٦٢٣] وأخبرني الحسين بن محمد بن الحسين (٧)، حدثنا أحمد ابن جعفر بن حمدان (٨)، حدثنا محمود بن الفرج (٩)، حدثنا ابن أبي\n_________\n(١) جعفر بن محمد، إمام حافظ ثبت.\n(٢) الهروي، صدوق، حافظ، تكلم فيه بسبب القرآن.\n(٣) ابن بشير السلمي، ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٤) ثقة، ثبت، عابد.\n(٥) ثقة، ثبت، كبير القدر، كان لا يرى الرواية بالمعنى.\n(٦) [٣٦٢٢] الحكم على الإسناد:\nفيه عبيد الله بن محمد بن شنبة لم أر فيه جرحًا أو تعديلًا، وبقية رجاله ثقات عدا إبراهيم بن عبد الله فإنه صدوق، والأثر صحيح كما سيأتي.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ١/ ١٠٣ (١١٦٥) قال: حدثنا هشيم بن بشير به، وإسناده صحيح.\n(٧) ابن فنجويه الدينوري، ثقة، صدوق كثير الرواية للمناكير.\n(٨) القطيعي، ثقة.\n(٩) محمود بن الفرج بن عبد الله الأصبهاني، أبو بكر، سمع إسماعيل بن عمرو البجلي وسعيد بن عنبسة الرازي، وأحمد بن عبيدة الضبي، روى عنه: أبو سهل بن زياد، وعبد الباقي بن قانع، قال ابن أبي حاتم الرازي، وكان صدوقًّا ثقة، مات سنة (٢٨٤ هـ) ينظر: \"تاريخ بغداد\" ١٣/ ٩٣، \"الإنساب\" ١٣/ ٢٩٩.","vol":"30","page":223},{"text":"الشوارب (١)، حدثنا أبو عوانة (٢)، عن إبراهيم الهجري (٣)، عن أبي الأحوص (٤)، عن عبد الله (٥)، عن النبي - ﷺ - قال: \"إن الله -﷿- ليُعدُّ نعمه على العبد، حتى يعد عليه سألتني فلانة أن أزوجكها يسميها باسمها فزوجتكها\" (٦).\n[٣٦٢٤] وأخبرني ابن فنجويه (٧)، حدثنا ابن صقلاب (٨)، حدثنا\n_________\n(١) محمد بن عبد الملك، صدوق.\n(٢) الوضاح بن عبد الله اليشكري، ثقة، ثبت.\n(٣) ابن مسلم العبدي بين الحديث، يرفع موقوفات.\n(٤) عوف بن مالك الجشمي، ثقة.\n(٥) ابن مسعود - ﵁ -، الصحابي الجليل.\n(٦) [٣٦٢٣] الحكم على الإسناد:\nضعيف، فيه إبراهيم بن مسلم الهجري؛ ليِّن الحديث، رفع موقوفات.\nالتخريج:\nلم أجده من حديث عبد الله بن مسعود رضي الله وقد جاء نحوه من حديث عياض بن غنم - ﵁ - رواه ابن مردويه كما في \"الدر المنثور\" ٦/ ٦٥٩ - ٦٦٠.\nوقد جاء بنصه موقوفًا على عبد الله بن سلام - ﵁ - رواه البيهقي في \"شعب الإيمان\" ٤/ ١٤٨ (٤٦١٠) وقال: هذا موقوف، وقد روي مرفوعًا ثم ذكره بنحوه، وإسناده الموقوف حسن، أما المرفوع فضعيف، فيه حجاج بن نصير ضعيف. وقد تقدم أن علة المرفوع إبراهيم الهجري وهو يرفع الموقوفات فلعلَّ هذا منها.\nوالحديث ذكره القرطبي في \"تفسيره\" ٢٠/ ١٧٧ بقوله: وروى أبو الأحوص عن عبد الله، عن النبي - ﷺ - فذكره.\n(٧) ثقة، صدوق، كثير الرواية للمناكير.\n(٨) محمد بن الحسن، لم يذكر بجرح أو تعديل.","vol":"30","page":224},{"text":"ابن أبي الخصيب (١)، حدثني محمد بن عيسى (٢)، حدثنا فضل بن سهل (٣)، حدثنا حفص بن عمر (٤)، حدثنا الحكم بن أبان (٥)، عن عكرمة (٦)، عن ابن عباس قال: لما نزلت ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ قالت الصحابة: يا رسول الله وأي نعيم نحن فيه، وإنما نأكل في أنصاف بطوننا الشعير فأوحى الله -﷿- إلى نبيه قل لهم (٧): أليس تحتذون (٨) النعال، وتشربون الماء البارد؟ ! فهذا من النعيم (٩).\n_________\n(١) محمد بن أحمد بن المستنير، لم يذكر بجرح أو تعديل.\n(٢) أبو عيسى الترمذي، صاحب الجامع، أحد الأئمة.\n(٣) الأعرج، صدوق.\n(٤) في الأصل: عمرو، والمثبت من (ب)، (ج)، وهو العدني، ضعيف.\n(٥) أبو عيسى العدني، صدوق عابد.\n(٦) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٧) في (ب)، (ج): قال: قلهم.\n(٨) في (ج): يجدون.\n(٩) [٣٦٢٤] الحكم على الإسناد:\nفيه من لم يذكر بجرح أو تعديل، وحفص بن عمر ضعيف.\nالتخريج:\nرواه ابن أبي حاتم كما في \"تفسير ابن كثير\" ١٤/ ٤٤٩ قال: حدثنا أبو عبد الله الظهراني، حدثنا حفص بن عمر العدني عن الحكم بن أبان عن عكرمة، قال: لما أنزلت ... الخ. وأخرجه عبد بن حميد عن عكرمة مرسلًا، كما في \"الدر المنثور\" ٦/ ٦٦١.","vol":"30","page":225},{"text":"[٣٦٢٥] وأخبرني ابن فنجويه (١)، حدثنا أبو زرعة الرازي (٢)، حدثنا أبو الحسين الأشناني القاضي (٣)، حدثنا أحمد بن الحسن بن سعيد الخراز (٤)، حدثني أبي (٥)، حدثني محمد بن مروان (٦)، عن أبان بن تغلب (٧)، عن أنس بن مالك قال: لما نزلت: ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ جاء رجل محتاج فقال: يا رسول الله، هل عليّ من النعمة شيء؟ قال: \"نعم، النعلان: والظل والماء البارد\" (٨).\n[٣٦٢٦] وأخبرنا محمد بن محمد بن هانئ (٩)، حدثنا أبو عبد الله\n_________\n(١) ثقة، صدوق، كثير الرواية للمناكير.\n(٢) الصغير أحمد بن الحسين بن علي، حافظ صدوق.\n(٣) عمر بن الحسن بن علي الأشناني، ضعيف صاحب بلايا.\n(٤) لم أجده.\n(٥) لم أجده.\n(٦) محمد بن مروان، متهم بالكذب.\n(٧) الربعي، ثقة، تكلم فيه للتشيع.\n(٨) [٣٦٢٥] الحكم على الإسناد:\nفيه محمد بن مروان، متهم بالكذب، والأشناني ضعيف صاحب بلايا، وفيه من لم أجده.\nالتخريج:\nأخرجه أبو نعيم الأصبهاني في \"تاريخ أصبهان\" ٢/ ٢٤٧ في ترجمة محمد بن عبد الله بن ماهان، قال: حدثنا أحمد بن عبيد الله بن محمود، حدثنا أبو بكر بن ماهان، حدثنا الحسين بن مصعب البجلي، ثنا الحسن -هكذا، ولعله أحمد بن الحسن -كما هنا- بن سعيد الخرّاز، حدثنا أبي به.\nوأخرجه ابن مردويه كما فى \"الدر المنثور\" ٦/ ٦٦٥.\n(٩) لم أجده.","vol":"30","page":226},{"text":"محمد بن محمد الرواساني (١)، حدثنا أبو سعيد الأشج (٢)، حدثنا ابن نمير (٣)، عن ابن جريج (٤)، عن مجاهد (٥): ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ قال: عن كل لذة من لذات الدنيا (٦).\n_________\n(١) لم أجده.\n(٢) ثقة.\n(٣) الهمداني، ثقة، صاحب حديث من أهل السنة.\n(٤) ثقة فقيه فاضل، كان يدلس ويرسل.\n(٥) ثقة، إمام في التفسير وفي العلم.\n(٦) [٣٦٢٦] الحكم على الإسناد:\nمرسل، ابن جريج لم يسمع من مجاهد إلَّا حرفًا أو حرفين لم يسمع غير ذلك قاله يحيى بن معين والبرديجي، كما في \"جامع التحصيل\" (ص ٢٢٩)، \"تهذيب التهذيب\" ٣/ ٥٠٣، وفي إسناده من لم أجده.\nالتخريج:\nأخرجه ابن جرير في \"جامع البيان\" ٣/ ٢٨٩.\nوأخرجه أبو نعيم في \"حلية الأولياء\" ٣/ ٢٨١. كلاهما من طريق عبد الله بن أبي نجيح عن مجاهد، وعبد الله بن نجيح ثقة إلَّا أن يحيى بن سعيد قال: لم يسمع التفسير من مجاهد، وقال ابن حبان: ابن أبي نجيح نظير ابن جريج في كتاب القاسم بن أبي أبزة عن مجاهد في التفسير، رويا عن مجاهد من غير سماع. \"جامع التحصيل\" (ص ٢١٨)، \"تهذيب التهذيب\" ٣/ ٢٨٤ فالأثر ضعيف من كلا الطريقين لعلة الإرسال. وبعض أهل العلم يصحح طريق ابن أبي نجيح عن مجاهد كشيخ الإسلام ابن تيمية، فإنه قال: وقول القائل لا تصح رواية ابن أبي نجيح عن مجاهد جوابه: أن تفسير ابن أبي نجيح عن مجاهد من أصح التفاسير، بل ليس بأيدي أهل التفسير كتاب في التفسير أصح من تفسير ابن أبي نجيح عن مجاهد. \"مجموع فتاوى ابن تيمية\" ١٧/ ٤٠٩.","vol":"30","page":227},{"text":"[٣٦٢٧] (١) وأنبأني عبد الله بن حامد (٢)، أخبرنا محمد بن الحسين (٣)، حدثنا علي بن الحسن بن أبي عيسى (٤)، حدثنا يحيى بن يحيى (٥)، حدثنا عامر (٦) بن أساف (٧) اليمامي (٨)، عن يحيى، وهو عندنا ابن أبي كثير (٩) قال قرأ رسول الله - ﷺ -: ﴿أَلْهَاكُمُ التَّكَاثُرُ (١)﴾ على أصحابه فلما بلغ ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ قال: \"هل تدرون ما ذاك النعيم\"، قالوا: الله ورسوله أعلم. قال: \"بيت يكنك، وخرقة تواري عورتك، وكسرة تشد بها صلبك، ما سوى ذلك نعيم\" (١٠).\n_________\n(١) الحديث كله ساقط من (ج).\n(٢) الأصبهاني، لم يذكر بجرح أو تعديل.\n(٣) النيسابوري القطان قال عنه الحاكم: الشيخ الصالح.\n(٤) ثقة.\n(٥) ابن بكر بن عبد الرحمن، ثقة ثبت إمام.\n(٦) في جميع النسخ: أبو عامر. والتصحيح من كتب التراجم.\n(٧) ساقطة من (ج).\n(٨) عامر بن عبد الله بن يساف اليمامي، صالح له مناكير.\n(٩) ثقة، ثبت، لكنه يدلس ويرسل.\n(١٠) [٣٦٢٧] الحكم على الإسناد:\nضعيف، فيه عامر بن يساف له مناكير، وشيخ المصنف لم يذكر بجرح أو تعديل، والحديث مرسل.\nالتخريج:\nلم أجده بهذا اللفظ. وقد روى الإمام أحمد في \"مسنده\" ١/ ١٠٠ (٤٤٢).\nوالترمذي في \"سننه\" في كتاب الزهد، باب ما جاء في الزهادة في الدنيا (٢٣٤١). =","vol":"30","page":228},{"text":"[٣٦٢٨] وأخبرنا عبد الله بن حامد (١) إجازة، أخبرنا أبو بكر محمد بن يحيى المكي (٢)، حدثني أبو بكر محمد بن جعفر المقرئ (٣) بشمشاط (٤)، حدثنا أحمد بن سفيان بن علقمة (٥)، عن (٦) عبد الله المقدمي (٧)، حدثنا عمرو بن خالد (٨)، حدثنا النضر بن\n_________\n= والطبراني في \"المعجم الكبير\" ١/ ٩١ (١٤٧).\nوالحاكم في \"المستدرك\" ٤/ ٣١٢ (٧٨٦٦) وصححه ووا فقه الذهبي.\nوالبيهقي في \"شعب الإيمان\" ٧/ ٢٩٥ (١٠٣٦٧) عن عثمان بن عفان - ﵁ - قال: سمعت رسول الله - ﷺ - يقول: \"كل شيء فضل عن ابن آدم من جلف الخبز وثوب يواري سوءته وبيته يكنه ما سوى ذلك حساب يحاسب به يوم القيامة\". هذا لفظ البيهقي.\nوضعفه الألباني في \"ضعيف سنن الترمذي\" (٤٠٦)، وفي \"السلسلة الضعيفة\" (١٠٦٣) وقال: فثبت أن الحديث من الإسرائيليات أخطأ الحريث في رفعه. اهـ.\nوروى نحوه عبد الرزاق في \"تفسيره\" ٢/ ٣٩٣ عن الحسن وقتادة موقوفًا.\n(١) لم يذكر بجرح أو تعديل.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) شمشاط: مدينة بالروم على شاطئ الفرات. \"معجم البلدان\" ٣/ ٣٦٢.\n(٥) لم أجده.\n(٦) في الأصل: بن، والمثبت من (ب)، (ج).\n(٧) قال ابن عدي: ضعيف.\n(٨) عمرو بن خالد بن فروخ بن سعيد التميمي، أبو الحسن الحراني روى عن: الليث بن سعد، وزهير بن معاوية، والنضر بن عربي، روى عنه: أبو حاتم وأبو زرعة الرازيان، وعلي بن الحسن الهسنجاني، قال أبو حاتم: صدوق، وقال العجلي: ثبت ثقة، وقال ابن حجر: ثقة، ينظر \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٣٠، \"تهذيب الكمال\" للمزي ٢١/ ٦٠١، \"تقريب التهذيب\" لابن حجر (٥٠٢٠).","vol":"30","page":229},{"text":"عربي (١)، عن عكرمة (٢)، عن ابن عباس قال: قرأ رسول الله: ﴿أَلْهَاكُمُ التَّكَاثُرُ (١)﴾ ثم قال: \"تكاثر الأموال جمعها من غير حقها، ومنعها من (٣) حقها، وشدها في الأوعية. ﴿حَتَّى زُرْتُمُ الْمَقَابِرَ﴾ حتى دخلتكم قبوركم ﴿كَلَّا سَوْفَ تَعْلَمُونَ﴾ لو قد دخلتم قبوركم ﴿ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ﴾ لو قد خرجتم من قبوركم إلى محشركم ﴿كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ﴾ لو قد تطايرت الصحف فشقي وسعيد ﴿لَتَرَوُنَّ الْجَحِيمَ (٦) ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ﴾ قال: وذلك حين يؤتى بالصراط فينصب بين جسري جهنم. ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ﴾ قال: عن خمس، عن شبع البطون وبارد الشراب، ولذة النوم، وظلال (٤) المساكن، واعتدال الخلق\" (٥).\n_________\n(١) في (ب)، (ج): عدي وهو خطأ، وهو الباهلي الجزري، لا بأس به.\n(٢) عكرمة بن عبد الله، مولى ابن عباس، ثقة، ثبت.\n(٣) في (ب)، (ج): عن.\n(٤) في (ب)، (ج): وظل.\n(٥) [٣٦٢٨] الحكم على الإسناد:\nضعيف، عبد الله بن أبي بكر المقدمي، ضعيف، وفيه من لم أجده.\nالتخريج:\nأخرجه بنحوه مختصرًا جدًّا العقيلي في \"الضعفاء الكبير\" ٣/ ٢٥٨ وقال: عمرو ابن بشر بن السرح، عن عنبسة بن سعيد بن غنيم، منكر الحديث.\nوقد أخرجه ابن مردويه من حديث عياض بن غنم - ﵁كما في \"الدر المنثور\" ٦/ ٦٥٩ - ٦٦٠.","vol":"30","page":230},{"text":"[٣٦٢٩] وأخبرنا عبد الله بن حامد (١)، أخبرنا أحمد بن عبد الله (٢)، حدثنا (٣) محمد بن عبد الله (٤)، حدثنا الحسن بن زياد (٥)، حدثنا (٦)، أبو خالد الأحمر (٧)، عن مفضل (٨)، عن مغيرة (٩)، عن إبراهيم (١٠) قال: من أكل فسمَّى وفرغ فحمد الله لم يسأل عن نعيم ذلك الطعام (١١).\n_________\n= وأخرجه ابن أبي حاتم وابن مروديه عن زيد بن أسلم، عن أبيه مرسلًا كما في \"الدر المنثور\" ٦/ ٦٥٩.\n(١) الأصبهاني، لم يذكر بجرح أو تعديل.\n(٢) أبو محمد المزني، الشيخ الجليل القدوة الحافظ.\n(٣) من (ب)، (ج).\n(٤) أبو جعفر الحضرمي، الملقب بمطين، ثقة حافظ.\n(٥) لم يتبين لي من هو.\n(٦) من (ب)، (ج).\n(٧) سليمان بن حيان الأزدي، صدوق يخطئ.\n(٨) مفضل بن مهلهل أبو عبد الرحمن السعدي، ثقة، ثبت نبيل عابد، وثقه ابن معين وأبو زرعة والنسائي وقال أبو حاتم: صدوق، ثقة، انظر: \"الجرح والتعديل\" ٨/ ٣١٦، \"تهذيب الكمال\" ٢٨/ ٤٢٢، \"التقريب\" (٦٨٦٢).\n(٩) المغيرة بن مِقسم، ثقة، متقن، إلا أنه يدلس، ولاسيما عن إبراهيم.\n(١٠) النخعي، ثقة فقيه.\n(١١) [٣٦٢٩] الحكم على الإسناد:\nضعيف، فيه أبو خالد، صدوق يخطئ، والمغيرة بن مقسم مدلس وقد عنعن وفيه الحسن لم أتبينه، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن أبي شيبة في \"المصنف\" ٥/ ١٣٨ (٢٤٥٠٢)، قال: حدثنا جرير، عن =","vol":"30","page":231},{"text":"وقال ابن عباس: النعيم صحة الأبدان والأسماع والأبصار، قال: يسأل الله العباد فيما استعملوها وهو أعلم بذلك منهم، وهو قوله: ﴿إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا﴾ (١).\nأبو جعفر: العافية (٢).\n[٣٦٣٠] وأنبأني عقيل (٣)، أخبرنا المعافى (٤)، أخبرنا ابن\n_________\n= منصور، عن إبراهيم، عن تميم بن سلمة قال: حُدثت أن الرجل إذا ذكر الله على طعامه وحمده على آخره لم يسأل عن نعيم ذلك الطعام. ورجاله ثقات: ورواه كذلك في ٦/ ٧٣ (٢٩٥٧٠).\nوأخرج عبد الرزاق في \"مصنفه\" ١٠/ ٤٢٤ (١٩٥٧٧) عن معمر، عن منصور، عن إبراهيم قال: شكر الطعام أن تسمِّي إذا أكلت وتحمد إذا فرغت. ورجاله ثقات.\n(١) الإسراء: ٣٦.\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٨٦ قال: حدثني على قال: ثنا أبو صالح قال: ثني معاوية، عن علي، عن ابن عباس. وإسناده ضعيف فيه معاوية بن صالح الحضرمي، صدوق لهم أوهام، وفيه أبو صالح عبد الله بن صالح كاتب الليث، صدوق كثير الغلط. وهو كذلك من طريق علي بن أبي طلحة عن ابن عباس ولم يسمع منه، إلَّا أن الواسطة مجاهد بن جبر وهو ثقة. وقد أخرجه البيهقي في \"شعب الإيمان\" ٤/ ١٤٨ (٤٦١٣) من طريق عبد الله بن صالح به، وتقدم ما فيه.\n(٢) رواه الطبري في \"جامع البيان\" ٣٠/ ٢٨٦ وإسناد ضعيف جدّا، فيه سعد بن طريف الإسكافي، متروك، ورماه ابن حبان بالوضع، وكان رافضيًا. \"تقريب التهذيب\" لابن حجر (٢٢٤١). وقد روي كذلك عن علي بن أبي طالب - ﵁ - رواه البيهقي في \"شعب الإيمان\" ٤/ ١٤٨ (٤٦١٢) وفيه سعد بن طريف وتقدم ما فيه.\n(٣) الجرجاني، لم أجده.\n(٤) أبو الفرج الجريري، العلامة الفقيه الحافظ.","vol":"30","page":232},{"text":"جرير (١)، حدثنا ابن حميد (٢)، حدثنا مهران (٣)، عن إسماعيل بن عياش (٤)، عن عبد الرحمن بن الحارث التميمي (٥)، عن ثابت البناني (٦) (٧)، عن أنس عن النبي - ﷺ - قال: \"النعيم المسئول عنه يوم القيامة كسرة تقويه وماء يرويه وثوب يواريه\" (٨).\n[٣٦٣١] وبه عن مهران، عن سفيان (٩)، عن بكير بن عتيق العامري (١٠) قال:\n_________\n(١) الطبري، الإمام العلم المجتهد، صاحب التصانيف.\n(٢) محمد بن حميد بن حيان الرازي، ضعيف، وكان ابن معين حسن الرأي فيه.\n(٣) مهران بن أبي عمر العطار الرازي، صدوق له أوهام، سيئ الحفظ.\n(٤) أبو عتبة العنسي، صدوق في روايته عن أهل بلده، مخلط في غيرهم.\n(٥) لم أجده.\n(٦) ثابت بن أسلم البناني، ثقة، عابد.\n(٧) زيادة من (ب)، (ج).\n(٨) [٣٦٣٠] الحكم على الإسناد:\nضعيف، فيه ابن حميد ضعيف، ومهران، صدوق له أوهام سيئ الحفظ، وعبد الرحمن التميمي لم أجده.\nالتخريج:\nأخرجه ابن جرير في \"جامع البيان\" ٣٠/ ٢٨٨. ولم يذكر فيه أنسًا بل أرسله ثابت البناني عن النبي - ﷺ -، ولعل أنس سقط من المطبوع، فإن المصنف رواه من طريق ابن جرير كما تقدم وجعل فيه أنسًا، وإن لم يكن هناك سقط فهي علة أخرى يضعف بها الحديث.\n(٩) سفيان الثوري، ثقة، حافظ، إمام حجة وكان ربما دلس.\n(١٠) بكير بن عُتيق بضم أوله، العامري، ويقال: المحاربي، الكوفي، صدوق، روى له البخاري في \"خلق أفعال العباد\" حديثًا واحدًا. انظر: \"الجرح والتعديل\" لابن =","vol":"30","page":233},{"text":"أُتي سعيد بن جبير (١) بشربة عسل فقال: أما إن هذا من النعيم الذي يسأل الله (٢) عنه (٣).\nوقال محمد بن كعب: يعني عما أنعم عليكم بمحمد - ﷺ - (٤) ودليل هذا التأويل قوله: ﴿يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنْكِرُونَهَا﴾ (٥).\nعكرمة: عن الصحة والفراغ والمال.\nسعيد بن جبير: عن الصحة والفراغ (٦) (٧) ودليله ما روي عن ابن\n_________\n= أبي حاتم ٢/ ٤٠٤، \"الثقات\" لابن حبان ٦/ ١٠٦، \"تهذيب الكمال\" للمزي ٤/ ٢٤٨، \"التقريب\" لابن حجر (٧٦٢).\n(١) ثقة، ثبت، فقيه.\n(٢) من (ب)، (ج).\n(٣) [٣٦٣١] الحكم على الإسناد:\nضعيف، فيه ابن حميد ضعيف، وقد توبع، ومهران صدوق له أوهام سيئ الحفظ.\nالتخريج:\nأخرجه ابن جرير في \"جامع البيان\" ٣٠/ ٢٨٨، إلّا أنه أخرجه في الموضع المتقدم من طريق أبي كريب، حدثنا وكيع عن سفيان به، وإسناده حسن.\nوقد أخرجه ابن أبي شيبة في \"المصنف\" ٧/ ٢٠٢ (٣٥٣٤٤).\nوأخرجه أحمد في كتاب \"الزهد\" (ص ٣٧١)، وهناد في \"الزهد\" ٢/ ٣٦٤ (٦٩٣)، ٢/ ٣٦٦ (٧٠٠) كلهم من طريق بكير بن عتيق العامري به، وهو صدوق، فالأثر حسن.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢١، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٣.\n(٥) النحل: ٨٣.\n(٦) من (ب)، (ج).\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢٠، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٢.","vol":"30","page":234},{"text":"عباس عن النبي - ﷺ - قال: \"نعمتان مغبون فيهما كثير من الناس: الصحة والفراغ\" (١).\nوقال عروة بن محمد (٢): كنا مع وهب بن منبه فرأينا رجلًا أصم أعمى مقعدًا مجذومًا مصابًا، فقلنا (٣) لوهب: هل بقي على هذا (شيء من النعيم) (٤). قال: نعم، أعظمه يسيغه ما يأكل ويشرب، ويسهل عليه إذا خرج لذلك (٥) (٦).\nقال بكر بن عبد الله المزني: يا لها من نعمة نأكل لذة ويخرج سرحًا (٧) (٨).\n_________\n(١) أخرجه البخاري كتاب الرقاق، باب: الصحة والفراغ وأنه لا عيش إلَّا عيش الآخرة (٦٤١٢).\n(٢) عروة بن محمد بن عطية السعدي، عامل عمر بن عبد العزيز على اليمن، مقبول، روى له أبو داود حديثًا واحدًا. انظر: \"الجرح والتعديل\" ٦/ ٣٩٧، \"تهذيب الكمال\" ٢٠/ ٣٢، \"التقريب\" (٤٥٦٧).\n(٣) في (ب)، (ج): فقلت.\n(٤) في (ب)، (ج): (من النعيم شيء).\n(٥) في (ب)، (ج): كذلك.\n(٦) بنحوه رواه البيهقي في \"شعب الإيمان\" ٤/ ١١٨ (٤٤٩٦).\nوأخرج نحوه عبد بن حميد من طريق عكرمة عن عمر بن الخطاب كما في \"الدر المنثور\" للسيوطي ٦/ ٦٦٥.\n(٧) سرحًا أي سهلًا، إذا سهلت ولادة المرأة، قيل: ولدت سرحًا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٣٥٧.\n(٨) أخرجه البيهقي في \"شعب الإيمان\" ٤/ ١١٤ (٤٤٧٤) عن بكر بن عبد الله المزني بمعناه، وأخرجه البيهقي بنصه عن الحسن البصري \"شعب الإيمان\" ٤/ ١١٤ =","vol":"30","page":235},{"text":"أبو العالية: عن الإسلام والستر.\nالحسين بن الفضل: تخفيف (١) الشرائع، وتيسير القرآن.\nأبو بكر الوراق: عن الآلاء والنعماء (٢).\n_________\n= (٤٤٧٥)، وأخرجه عبد بن حميد عن الحسن كما في \"الدر المنثور\" للسيوطي ٦/ ٦٦٥.\n(١) ساقط من الأصل، وأثبته من (ب).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٧٨. قال الطبري في \"جامع البيان\" ٣٠/ ٢٨٩: والصواب من القول في ذلك أن يقال: إن الله أخبر أنه سائل هؤلاء القوم عن النعيم، ولم يخصص في خبره أنه سائلهم عن نوع من النعيم، دون بعض بل عمَّ الخبر في ذلك عن الجميع فهو سائلهم كما قال عن جميع النعيم، لا عن بعض دون بعض. وقال ابن القيم في \"إغاثة اللهفان\" (ص ٣): والنعيم المسؤول عنه نوعان: نوع أخذ من حله وصرف في حقه فيسئل عن شكره، ونوع أخذ بغير حله وصرف من غير حقه فيسئل عن مستخرجه ومصرفه.\nوقال زكريا الأنصاري في \"فتح الرحمن\" (ص ٣٥): يعم المؤمن والكافر، فالمؤمن يسأل عن شكر النعمة، والكافر يسأل عنها سؤال توبيخ.\nوقال شيخ الإسلام ابن تيمية في \"مجموع الفتاوى\" ١٧/ ١٨٠: ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ أي عن شكره، فإنه لا يبيح شيئًا ويعاقب من فعله، ولكن يسأله عن الواجب الذي أوجبه معه، وعمَّا حرمه عليه، هل فرَّط بترك مأمور، أو فعل محظورًا.","vol":"30","page":236},{"text":"<span data-type=\"title\" id=toc-6634>١٠٣ - سُورَة العصر</span>","vol":"30","page":237},{"text":"سورة والعصر\nمكية (١)، وهي ثمانية وستون حرفًا، وأربع عشرة كلمة، وثلاث آيات (٢).\n[٣٦٣٢] أخبرنا كامل بن أحمد (٣)، أخبرنا محمد بن مطر (٤)، حدثنا إبراهيم بن شريك (٥)، حدثنا أحمد بن يونس (٦)، حدثنا سلام ابن سليم (٧)، حدثنا هارون بن كثير (٨)، عن زيد بن أسلم (٩)، عن أبيه (١٠)، عن أبي أمامة (١١)، عن أُبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة والعصر ختم الله له بالصبر، وكان مع أصحاب\n_________\n(١) وهو قول الجمهور، وقال مجاهد وقتادة ومقاتل: إنها مدنية.\nانظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٢٤.\n(٢) انظر \"البيان في عد آي القرآن\" للداني (ص ٢٨٧)، \"لباب التأويل\" للخازن ٤/ ٤٦٦.\n(٣) العزائمي المستملي النيسابوري، ثقة، صحيح الرواية.\n(٤) النيسابوري، عدل ضابط.\n(٥) الإمام المحدث الثقة.\n(٦) اليربوعي، ثقة، حافظ.\n(٧) المدائني، متروك.\n(٨) مجهول.\n(٩) قال ابن حجر: هو تحريف، والصواب: زيد بن سالم، جهله أبو حاتم.\n(١٠) قال الذهبي: زيد عن أبيه نكرة.\n(١١) صحابي.","vol":"30","page":239},{"text":"الحق يوم القيامة\" (١).\n_________\n(١) [٣٦٣٢] الحكم على الإسناد:\nموضوع.\nالتخريج:\nتقدم مرارًا في أوائل السور.","vol":"30","page":240},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6635>١ </span>- ﴿وَالْعَصْرِ (١)﴾ قال ابن عباس: والدهر (١).\nابن كيسان: الليل والنهار، ويقال لهما: العصران وللغداة والعشي أيضًا عصران <span data-type=\"title\" id=toc-6636>(٢)</span>.\nقال حميد بن ثور:\nولن يلبث العصران يومٌ وليلةٌ ... إذا طَلبَا أن يُدْرِكا ما تيمَّما (٣)\nالحسن: بعد زوال الشمس إلى غروبها.\nقتادة: آخر ساعة من ساعات النهار.\nمقاتل: صلاة العصر وهي الوسطى (٤).\n\n٢ - ﴿إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ﴾ خسران ونقصان (٥).\n_________\n(١) في (ب)، (ج): والغداة والعشي.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢٥، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٧٩.\n(٣) ديوانه (ص ٩٠)، وفيه: ولا يلبث.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٥٧٦.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢٥، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٤ - ٢٢٥، \"تفسير القرآن\" لعبد الرزاق ٢/ ٣٩٤.\nوالراجح والله أعلم أن المراد به الدهر، وهو قول جمهور المفسرين، واختاره الفراء في \"معاني القرآن\" ٣/ ٢٨٩، ورجحه الطبري في \"جامع البيان\" ٣٠/ ٢٨٩، وابن القيم في \"التبيان في أقسام القرآن\" (ص ٥٤).\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢٥.","vol":"30","page":241},{"text":"وقال الأخفش: هلكة (١). الفراء: عقوبة (٢).\nوقرأ الأعرج: (خُسُر) بضمتين <span data-type=\"title\" id=toc-6637>(٣)</span>.\n\n٣ - ﴿إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ﴾ فإنهم ليسوا في خسر.\n﴿وَتَوَاصَوْا﴾ وتحاثّوا وأوصى بعضهم بعضًا.\n﴿بِالْحَقِّ﴾ بالقرآن، عن (٤) الحسن وقتادة ومقاتل: بالإيمان والتوحيد.\nوقيل: على العمل بالحق.\n﴿وَتَوَاصَوْا بِالصَّبْرِ﴾ على أداء الفرائض وإقامة أمر الله (٥).\nوروى ابن عون عن إبراهيم قال: أراد أن الإنسان إذا عمر في الدنيا وهرم لفي نقص وضعف وتراجع، إلَّا المؤمنين فإنهم يكتب لهم أجورهم، ومحاسن أعمالهم التي كانوا يعملونها في حال شبابهم وقوتهم وصحتهم، وهي مثل قوله: ﴿لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ\n_________\n(١) لم أجده في \"معاني القرآن\" له وقد قال هذا القول أبو عبيدة في \"مجاز القرآن\" ٢/ ٣١٠.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٩ وتمام كلامه: لفي عقوبة بذنوبه، وأن يخسر أهله ومنزله في الجنة.\n(٣) انظر \"مختصر في شواذ القرآن\" لابن خالويه (ص ٧٩)، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٢٨، \"شواذ القراءة\" للكرماني (ص ٧٠)، \"المحرر الوجيز\" لابن عطية ٥/ ٥٢٠، \"البحر المحيط\" لأبي حيان ٨/ ٥٠٨.\n(٤) زاد في (ب): وروي.\n(٥) انظر \"جامع البيان\" للطبري ٣٠/ ٢٩٠ - ٢٩١، \"معاني القرآن\" للزجاج ٥/ ٣٥٩، \"الوسيط\" للواحدي ٤/ ٥٥١، \"معالم التنزيل\" للبغوي ٨/ ٥٢٥.","vol":"30","page":242},{"text":"تَقْوِيمٍ (٤) ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ (٥) إِلَّا الَّذِينَ آمَنُوا﴾ (١) الآية. قال: وقِرَأَتُنَا (٢): (والعصر إن الإنسان لفي خسر، وإنه فيه إلى آخر الدهر) (٣)، وكذلك هي في قراءة ابن مسعود (٤)، وكان على - ﵁ - يقرءها: (والعصر ونوائب الدهر، إن الإنسان لفي خسر، وإنه فيه إلى آخر الدهر) (٥)، والقراءة الصحيحة ما عليه العامة والمصاحف.\n[٣٦٣٣] أخبرنا أبو محمد الحسن بن علي بن محمد بن حمدان الخطيب السجزي (٦) قراءة عليه، في رجب سنة ست وثمانين وثلاثمائة، حدثنا أبو حامد أحمد بن محمد بن دلّان (٧)، أخبرنا\n_________\n(١) التين: ٤ - ٦.\n(٢) في (ج): وقراءنا.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢٥، \"زاد المسير\" لابن الجوزي ٩/ ٣١٧، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٨٠.\n(٤) أخرجه عبد بن حميد كما في \"الدر المنثور\" للسيوطي ٦/ ٦٦٧.\nوانظر: \"شواذ القراءة\" للكرماني (ص ٢٧٠).\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٩٠، والحاكم في \"المستدرك\" ٢/ ٥٨٢، وقال: هذا حديث صحيح الإسناد ولم يخرجاه.\nقلت: في إسنادهما عمرو بن ذي مِرِ الهمداني الراوي عن علي، يعد في الكوفيين سمع عليًّا - ﵁ -، وروى عنه أبو إسحاق الهمداني وحده، وجده لا يعرف قاله البخاري في \"التاريخ الكبير\" ٦/ ٣٢٩، وابن أبي حاتم \"الجرح والتعديل\" ٦/ ٢٣٢. وانظر \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٩)، \"شواذ القراءة\" للكرماني (ص ٢٧٠).\n(٦) لم أجده\n(٧) في الأصل: دلال وهو خطأ، والمثبت من (ب)، (ج)، وهو أحمد بن محمد بن دلان بن هارون الفقيه، أبو حامد الزروزني، توفي سنة ٣٦٩ هـ. لم يذكر بجرح أو تعديل. انظر \"تاريخ الإسلام\" للذهبي ١٦/ ٤١٢.","vol":"30","page":243},{"text":"القاضي منصور بن محمد (١)، حدثنا محمد بن أحمد البزاز (٢)، حدثنا أبو بكر محمد بن إبراهيم بن داود بن سليمان الدينوري (٣)، حدثنا علي بن إسماعيل (٤)، حدثنا الحسن بن علقمة (٥)، حدثنا أسباط بن محمد (٦)، عن القاسم بن رفيعة (٧)، عن أبي أمامة، عن أبي بن كعب قال: قرأت على رسول الله - ﷺ - ﴿وَالْعَصْرِ (١)﴾ فقلت: بأبي وأمي يا رسول الله ما تفسيرها؟ فقال: \" ﴿وَالْعَصْرِ (١)﴾ قسم من الله، أقسم ربكم بآخر النهار ﴿إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ﴾ قال: \"أبو جهل بن هشام ﴿إِلَّا الَّذِينَ آمَنُوا﴾ أبو بكر الصديق ﴿وَعَمِلُوا الصَّالِحَاتِ﴾ عمر بن الخطاب ﴿وَتَوَاصَوْا بِالْحَقِّ﴾ عثمان بن عفان. ﴿وَتَوَاصَوْا بِالصَّبْرِ﴾ علي بن أبي طالب\" (٨).\n_________\n(١) أبو نصر السرخسي، لم يذكر بجرح أو تعديل.\n(٢) محمد بن أحمد بن سفيان البزاز، أبو عبد الله الترمذي، سكن بغداد وحدث بها عن عبيد الله بن عمر القواريري ومحمد بن جعفر الفيدي وغيرهما، روى عنه أحمد بن كامل القابضي وسليمان بن أحمد الطبراني: وكان ثقة. \"تاريخ بغداد\" للبغدادي ١/ ٣٠٦.\n(٣) لم أجده.\n(٤) لم يتبين لي من هو.\n(٥) لم أجده.\n(٦) ابن عبد الرحمن بن خالد بن ميسرة القرشي: ثقة ضعف في الثوري.\n(٧) لم أجده.\n(٨) [٣٦٣٣] الحكم على الإسناد:\nفي إسناده مجاهيل، وفيه من لم يذكر بجرح أو تعديل. =","vol":"30","page":244},{"text":"[٣٦٣٤] وأخبرنا أبو القاسم عبد الخالق بن علي بن عبد الخالق المؤذن (١) بقراءتي عليه، أخبرنا أبو بكر محمد بن يوسف بن حاتم بن نصر (٢)، حدثنا الحسن بن عثمان (٣)، حدثنا أبو هشام محمد بن يزيد بن رفاعة (٤)، حدثنا عمي علي بن رفاعة (٥)، عن أبيه رفاعة (٦)، قال: حججت فوافيت (على عبد الله) (٧) بن عباس يخطب على منبر\n_________\n= التخريج:\nذكره الواحدي في كتابه \"الوسيط\" ٤/ ٥٥١، وذكره صاحب \"الرياض النضرة في مناقب العشرة\" ١/ ٢٥٩، وعزاه للواحدي، كلاهما بغير إسناد، وذكره القرطبي في \"تفسيره\" ٢٠/ ١٨٠.\nقال ابن تيمية بعد ذكره لمثل هذا النوع من التفسير: وأمثال هذِه الخرافات التي تتضمن تارة تفسير اللفظ بما لا يدل عليه بحال فإن هذِه الألفاظ لا تدل على هؤلاء الأشخاص بحال. \"مقدمة في أصول التفسير\" (ص ٨٨).\nوقال ابن حجر: لم أر في تفسير هذِه السورة حديثًا مرفوعًا صحيحًا \"الفتح\" ٨/ ٧٢٩.\n(١) أبو القاسم النيسابوري، ثقة.\n(٢) أبو بكر، يروي عن جده نسخة دينار عن أنس لا يحتج بشيء منها.\n(٣) لم أجده.\n(٤) أبو هشام الرفاعي، ليس بالقوي.\n(٥) علي بن رفاعة القرظي، يروي عن أبيه وله صحبة، روى عنه يحيى بن جعدة، ويحيى بن سعيد الأنصاري انظر \"التاريخ الكبير\" ٦/ ٢٧٤، \"الجرح والتعديل\" ٦/ ١٨٥.\n(٦) ساقطة من (ب)، (ج)، وهو صحابي جليل.\n(٧) في جميع النسخ: (علي بن عبد الله) ولعله تصحيف؛ لأنه لا يمكن أن يروي صحابيان عن مثل علي بن عبد الله بن عبّاس الذي ولد في اليوم الذي قتل فيه على =","vol":"30","page":245},{"text":"رسول الله - ﷺ - فقرأ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ﴿وَالْعَصْرِ (١) إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ﴾ أبو جهل بن هشام، ﴿إِلَّا الَّذِينَ آمَنُوا﴾ أبو بكر الصديق، ﴿وَعَمِلُوا الصَّالِحَاتِ﴾ عمر بن الخطاب، ﴿وَتَوَاصَوْا بِالْحَقِّ﴾ عثمان بن عفان، ﴿وَتَوَاصَوْا بِالصَّبْرِ﴾ علي بن أبي طالب - ﵁ - (١).\n_________\n= ابن أبي طالب ويدل على ما ذكرت أيضًا أن القرطبي بعد ذكره للحديث السابق قال: وهكذا خطب ابن عباس على المنبر موقوفًا عليه. \"تفسير القرطبي\" ٢٠/ ١٨٠ - ١٨١.\n(١) [٣٦٣٤] الحكم على الإسناد:\nضعيف، فيه محمد بن يزيد بن رفاعة، ليس بالقوي، وفي إسناده من لم أجده.\nالتخريج:\nأشار إليه القرطبي في \"تفسيره\" ٢٠/ ١٨٠.","vol":"30","page":246},{"text":"<span data-type=\"title\" id=toc-6638>١٠٤ - سُورَة الهُمَزَةِ</span>","vol":"30","page":247},{"text":"سورة الهمزة\nمكية (١)، وهي مائة وثلاثون حرفًا، وثلاث وثلاثون كلمة، وتسع آيات (٢).\n[٣٦٣٥] أخبرني أبو الحسن محمد بن القاسم الفارسي (٣) (بقراءتي عليه) (٤)، حدثنا أبو عمرو إسماعيل بن نجيد بن أحمد بن يوسف السلمي (٥)، حدثنا أبو عبد الله محمد بن إبراهيم بن سعيد البوشنجي (٦)، حدثنا سعيد بن حفص (٧) قال: قرأت على معقل بن عبيد الله (٨)، عن عكرمة بن خالد (٩)، عن سعيد بن جبير (١٠)، عن ابن عباس، عن أُبي بن كعب قال: قال رسول الله\n_________\n(١) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٢١، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٦.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٨٨)، \"لباب التأويل\" للخازن ٤/ ٤٦٨.\n(٣) الماوردي الفلوسي، لم يذكر بجرح أو تعديل.\n(٤) من (ب)، (ج).\n(٥) الصوفي كبير الطائفة، قال ابن الجوزي: كان ثقة.\n(٦) أبو عبد الله البُوشنجي، ثقة، حافظ.\n(٧) ابن عمرو النفيلي، صدوق تغير في آخر عمره.\n(٨) في (ب)، (ج): عبد الله، وهو أبو عبد الله العبسي، صدوق يخطئ.\n(٩) ابن العاص بن هشام ثقة.\n(١٠) ثقة، ثبت فقيه.","vol":"30","page":249},{"text":"- ﷺ -: \"من قرأ سورة ﴿وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ (١)﴾ أُعطى من الأجر عشر حسنات بعدد من استهزئ بمحمد - ﷺ - وأصحابه\" (١) (٢).\n_________\n(١) من (ب)، (ج).\n(٢) [٣٦٣٥] الحكم على الإسناد:\nضعيف، فيه معقل، صدوق يخطئ وشيخ المصنف لم يذكر بجرح أو تعديل، ومتن الحديث موضوع، كما تقدم.\nالتخريج:\nسبق ذكره.","vol":"30","page":250},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6639>١ </span>- ﴿وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ (١)﴾\nقال: ابن عباس: هم (١) المشَّاؤون بالنميمة، المفرقون بين الأحبة، الباغون للبراء العنت (٢).\nسعيد بن جبير وقتادة: الهمزة الذي يأكل لحوم الناس ويغتابهم، واللمزة الطعَّان عليهم (٣). مجاهد: الهمزة الطعَّان في الناس، واللمزة الطعَّان في أنساب الناس (٤).\nوقال أبو العالية والحسن وعطاء بن أبي رباح: الهمزة الذي يعيب\n_________\n(١) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٢) في (ج): العيب. وهو كذلك في كتب التفسير. أخرجه الطبري في \"جامع البيان\" ٣٠/ ٢٩٢، وهناد في كتاب \"الزهد\" ٢/ ٥٧٦ (١٢١٤)، وفي إسنادهما رجل لم يسمّ. وأخرجه سعيد بن منصور كما في \"فتح الباري\" لابن حجر ٨/ ٧٢٩، وبنحوه رواه ابن أبي الدنيا في كتاب \"الغيبة والنميمة\" (ص ١٤) (١٢٧) وفي إسناده رجل لم يسمّ، وقد ورد عند الإمام أحمد في \"مسنده\" ٧/ ٦١٣ (٢٧٠٥٢) من حديث أسماء بنت يزيد بن السكن أن النبي - ﷺ - قال: \"ألَا أخبركم بخياركم .... -ثم قال- ألَا أخبركم بشراركم: المشاؤون بالنميمة، المفسدون بين الأحبة، الباغون للبرآء العنت\" وفي إسناده شهر بن حوشب، صدوق كثير الإرسال والأوهام كما في \"تقريب التهذيب\" لابن حجر ١/ ٤٢٣، وورد مثله عند أحمد في \"مسنده\" ٥/ ٦٢٨ (١٧٥٣٧) من مرسل عبد الرحمن بن غنم، وفي إسناده شهر بن حوشب.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٢، \"معالم التنزيل\" للبغوي ٨/ ٥٢٩.\n(٤) انظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٢٧، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٨١.","vol":"30","page":251},{"text":"ويطعن (١) في وجه الرجل إذا أقبل، واللمزة الذي يغتابه من خلفه إذا أدبر وغاب (٢).\nضده مقاتل (٣)، وقال مرة: يعني كل طعَّان عيَّاب مغتاب للمرء إذا غاب (٤).\nدليله قول زياد بن الأعجم:\nإذا لقَيتُك عَنْ سَخْط تُكاشِرُني (٥) ... وإن تغيّبتُ كُنتَ الهامزَ اللُّمزه (٦)\n_________\n(١) في الأصل: ويطغى، والمثبت من (ب)، (ج).\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢٩، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٧، \"جامع البيان\" للطبري ٣٠/ ٢٩٢.\n(٣) أي: الهمزة الذي يعيبك في الغيب، واللمزة الذي يعيبك في الوجه، كما في \"معالم التنزيل\" للبغوي ٨/ ٥٢٩، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٨ وما تقدم من الأقوال -عدا قول ابن عباس- تدل على التفريق بين الهمزة واللمزة.\n(٤) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٢١ ومعنى هذا القول أنه لا فرق بين الهمزة واللمزة.\n(٥) في (ج):\nتدلي بودي إذا لاقيتني كذبًا ... وإن أُغيب فأنت الهامز اللمزه\nوقال آخر:\nإذا لقيتك عن سخط ...\nوبهذا السياق في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٨٢.\n(٦) البيت من شواهد أبي عبيدة في \"مجاز القرآن\" ٢/ ٣١١، والطبري في \"جامع البيان\" ٣٠/ ٢٩١ وصدره: تدلي بودي. وفي \"معاني القرآن\" للزجاج ٥/ ٣٦١، \"لسان العرب\" لابن منظور ٥/ ٤٢٦ كما أورده المصنف.","vol":"30","page":252},{"text":"ابن زيد: الهمزة الذي يهمز الناس بيده ويضربهم، واللمزة الذي يلمزهم بلسانه ويعيبهم (١). سفيان الثوري: يهمز بلسانه ويلمز بعينه (٢).\nابن كيسان: الهمزة الذي يؤذي جليسه لسوء اللفظ، واللمزة الذي يكسر عينه على جليسه، ويشير برأسه، ويومض بعينه، ويرمز بحاجبه (٣). وهما لغتان للفاعل نحو سُخَرة وضُحكة للذي يسخر ويضحك من الناس.\nوروي عن أبي جعفر والأعرج بسكون الميم فيهما، فإن صحت القراءة فهي بمعنى المفعول وهو الذي يتعرض للناس حتى يهمزوه، ويضحكوا منه، ويحملهم على الاغتياب (٤).\nوقرأ عبد الله والأعمش (ويل للهمزة واللمزة) (٥)، وأصل الهمز الكسر والعضُّ على الشيء بالعنف، ومنه همز الحرف (٦)، ويُحكى\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٢، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٨، \"معالم التنزيل\" للبغوي ٨/ ٥٢٩.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢٩، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٨٢، وهو بمعنى قول سفيان الثوري.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٢٩، \"الجامع لأحكام القرآن\" ٢٠/ ١٨٢، \"البحر المحيط\" لأبي حيان ٨/ ١٥٠، \"عمدة الحفَّاظ\" للسمين الحلبي ٤/ ٤٠.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٢٨٩، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٩)، \"المحرر الوجيز\" لابن عطية ٥/ ٥٢١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٨٢، \"شواذ القراءة\" للكرماني (ص ٢٧٠).\n(٦) انظر: \"معجم مقاييس اللغة\" لابن فارس ٦/ ٦٥، \"معالم التنزيل\" ٨/ ٥٣٠.","vol":"30","page":253},{"text":"أن أعرابيًا قيل له: أتهمز الفأرة؟ قال: الهِرةُ تهمِزُها (١)، وقال العجاج:\nومن همزنا رأيسَه تهشما (٢)\nواختلف المفسرون فيمن نزلت هذِه الآية، فقال قوم: نزلت في جميل بن عامر الجمحي وإليه ذهب ابن أبي نجيح.\nوقال الكلبي: نزلت في الأخنس بن شريق ووهب بن عمرو الثقفي وكان يقع في الناس ويغتابهم مقبلين ومدبرين.\nوقال محمد بن إسحاق بن يسار: ما زلنا نسمع أن سورة الهمزة نزلت في أمية بن خلف الجمحي.\nوقال مقاتل: نزلت في الوليد بن المغيرة وكان يغتاب النبي - ﷺ - ويطعن في وجهه.\nوقال مجاهد وغيره: ليست بخاصة لأحد، بل كل من كانت هذِه صفته (٣).\n_________\n(١) ذكره الجوهري في \"الصحاح\" ٣/ ٩٠٢، وابن منظور في \"لسان العرب\" ٥/ ٤٢٦. وانظر \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٨٢.\n(٢) هكذا نسبه المصنف، وكذا القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ١٨٢، ولم أجده في ديوانه، وانظر \"لسان العرب\" لابن منظور ٥/ ٤٢٥ منسوبًا إلى رؤبة بن العجاج. وذكره الجوهري في \"الصحاح\" ٣/ ٩٠٢.\n(٣) انظر هذِه الأقوال في \"جامع البيان\" للطبري ٣٠/ ٢٩٣، \"الوسيط\" للواحدي ٤/ ٥٥٢، \"معالم التنزيل\" ٨/ ٥٣٠، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٦ - ٢٢٧، \"المحرر الوجيز\" لابن عطية ٥/ ٥٢١، \"الجامع لأحكام القرآن\" ٢٠/ ١٨٣، \"البحر المحيط\" لأبي حيان ٨/ ٥٠٩، \"الدر المنثور\" للسيوطي ٦/ ٦٦٩.","vol":"30","page":254},{"text":"<span data-type=\"title\" id=toc-6640>٢ </span>- ﴿الَّذِي جَمَعَ مَالًا﴾\nقرأ شيبة ونافع وعاصم وابن كثير وأبو عمرو وأيوب بالتخفيف، واختاره أبو حاتم، وغيرهم بالتشديد واختاره أبو عبيد، واختلف فيه عن يعقوب (١). ﴿وعدده﴾ أحصاه، وقال مقاتل: استعدّه وذخّره، وجعله عتادًا له (٢).\nوقرأ الحسن: (وعَددَه) بالتخفيف وهو بعيد (٣)، وقد جاء مثل ذلك في الشعر لما أبرزوا التضعيف (٤) خففوه. قال الشاعر:\n_________\n= وأرجح الأقوال هو قول مجاهد: وأنها ليست بخاصة لأحد بل كل من كانت هذِه صفته. وهو اختيار الطبري في \"جامع البيان\" ٣٠/ ٢٩٣.\nوقال أبو حيان في \"البحر المحيط\" ٨/ ٥٠٩ بعد ذكره للأقوال: وإنما ذكرته وإن كان اللفظ عامًا؛ لأنه الله - ﷾- تابع في أوصافه والخبر عنه حتى فهم أنه يشير إلى شخص بعينه، وكذلك قوله في سورة ن ﴿وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (١٠)﴾ [القلم: ١٠] تابع في الصفات حتى علم أنه يريد إنسانًا بعينه.\n(١) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ١٧)، \"علل القراءات\" للأزهري ٢/ ٧٩٧، وفيه: جمعْت الشيء إذا كان متفرفًا فجمعته، وجمَّعته إذا كثَّرته وجعلته مجموعًا، \"التيسير\" للداني (ص ٨٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٣٠، \"المحرر الوجيز\" لابن عطية ٥/ ٥٢١.\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٠، \"معاني القرآن\" للزجاج ٥/ ٣٦١، \"جامع البيان\" للطبري ٣٠/ ٢٩٣، \"مختصر في شواذ القرآن\" لابن خالويه (ص ٧٩)، \"شواذ القراءة\" للكرماني (ص ٧٠). ومعنى القراءة على التخفيف: أي جمع عشيرته وأعدهم أنصارًا له، كما ذكر ذلك الفراء والزجاج بمعناه.\n(٤) في (ج): التخفيف.","vol":"30","page":255},{"text":"مهلًا أمامةُ قد جرَّبتِ (١) من خُلُقي ... إني أجود لأقوام وإن ضَنِنوا (٢)\nأي ضنُّوا وبخلوا.\n\n<span data-type=\"title\" id=toc-6641>٣ </span>- ﴿يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ (٣)﴾ في الدنيا.\n\n<span data-type=\"title\" id=toc-6642>٤ </span>- ﴿كَلَّا﴾ ردّ عليه.\n[٣٦٣٦] أخبرني ابن فنجويه (٣)، حدثنا ابن حبش (٤)، حدثنا أبو القاسم بن الفضل (٥)، حدثنا أبو زرعة (٦)، حدثنا ابن السرح (٧)، حدثنا ابن وهب (٨)، حدثني حرملة بن عمران (٩) أنه سمع عمر بن عبد الله مولى غُفرة (١٠) يقول: إذا سمعتَ الله -﷿- يقول: ﴿كَلَّا﴾\n_________\n(١) في الأصل: جرت، والمثبت من (ب)، (ج).\n(٢) نسب الشاهد لقعنب بن أم صاحب.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) الحسين بن محمد الدينوري، ثقة، مأمون.\n(٥) العباس بن الفضل، إمام محقق مجود.\n(٦) عبيد الله بن عبد الكريم إمام، حافظ، ثقة.\n(٧) في (ج): السراج، وهو أحمد بن عمرو بن السرح، ثقة.\n(٨) عبد الله بن وهب بن مسلم القرشي، ثقة، حافظ.\n(٩) حرملة بن عمران بن قراد التجيبي، أبو حفص، روى عن عقبة بن مسلم ويزيد بن أبي حبيب وغيرهما، وروى عنه ابن المبارك وابن وهب وعبد الله بن صالح وآخرون، قال عنه أحمد بن حنبل وابن معين وابن حجر: ثقة، \"الجرح والتعديل\" لابن أبي حاتم ٣/ ٢٧٣، \"التقريب\" (١١٧٤).\n(١٠) عمر بن عبد الله، المدني، مولى غفرة بنت رباح أخت بلال، روى عن ثعلبة بن أبي مالك وعبد الله بن علي بن السائب، وروى عنه الليث وسعيد بن أبي هلال =","vol":"30","page":256},{"text":"فإنما يقول: كذبت (١).\n﴿لَيُنْبَذَنَّ﴾ ليقذفنَّ ويطرحنَّ (٢).\nوقرأ الحسن: (لينبذان) بالألف على التثنية، يريد هو وماله ﴿فِي الْحُطَمَةِ﴾ وهي النار (٣)، سميت بذلك، لأنها تحطم، أي: تكِسر (٤).\n\n<span data-type=\"title\" id=toc-6643>٥ </span>- ﴿وَمَا أَدْرَاكَ مَا الْحُطَمَةُ (٥) نَارُ اللَّهِ الْمُوقَدَةُ <span data-type=\"title\" id=toc-6644>(٦) </span>الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ <span data-type=\"title\" id=toc-6645>(٧)﴾</span>\nيعني: حتى (٥) يبلغ ألمها ووجعها (إلى القلب، والاطلاع والبلوغ قد يكونان بمعنى) (٦)، وحكي عن بعض (٧) العرب سماعًا متى طلعت\n_________\n= قال عيسى بن يونس أدرك ابن عباس - ﵄ -، قال ابن حجر: ضعيف وكان كثير الإرسال. انظر \"التاريخ الكبير\" للبخاري ٦/ ١٩٦، \"التقريب\" (٤٩٣٤)\n(١) [٣٦٣٦] الحكم على الإسناد:\nصحيح.\nالتخريج:\nأخرجه ابن جرير في \"جامع البيان\" ٣٠/ ١٨٥ في تفسير سورة الفجر، قال: حدَّثني يونس قال: أخبرنا ابن وهب به، وإسناده صحيح.\n(٢) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٣٨).\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٠، \"جامع البيان\" للطبري ٣٠/ ٢٩٤، \"معاني القرآن\" للزجاج ٥/ ٣٦٢، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٧٩)، \"شواذ القراءة\" للكرماني (ص ٢٧٠).\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٣٠، \"زاد المسير\" لابن الجوزي ٩/ ٢٢٩.\n(٥) من (ب)، (ج).\n(٦) في (ب)، (ج): إلى القلوب والإضلاع والبلوغ قد يكون بمعنى الطلوع.\n(٧) ساقطة من (ب)، (ج).","vol":"30","page":257},{"text":"أَرَضنا (١) بمعنى بلغت (٢)، ومعنى الآية أنها تأكل كل شيء منه، حتى تنتهي إلى فؤاده، قاله القرظي والكلبي (٣).\n\n<span data-type=\"title\" id=toc-6646>٨ </span>- ﴿إِنَّهَا عَلَيْهِمْ مُؤْصَدَةٌ﴾ مطبقة مغلقة (٤).\n\n<span data-type=\"title\" id=toc-6647>٩ </span>- ﴿فِي عَمَدٍ﴾\nقرأ أهل الكوفة (إلَّا حفصًا) (٥) بضمتين، غيرهم بالنصب.\nواختاره أبو حاتم (٦) لقوله: ﴿رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا﴾ (٧) وهما جمعان للعمود مثل أديم وأَدَم وأُدُم (٨)، وأَفَيق (٩) وأفَقَ\n_________\n(١) في (ج): أرضًا.\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٠، \"جامع البيان\" للطبري ٣٠/ ٢٩٤، \"معاني القرآن\" للزجاج ٥/ ٣٦٢.\nوقال ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٤١٩): ﴿تَطَّلِعُ عَلَى الْأَفْئِدَةِ﴾ أي توفي عليها وتشرف، ويقال: طلع الجبل، واطلع عليه: إذا علا فوقه.\nوخص الأفئدة لأن الألم إذا صار إلى الفؤاد مات صاحبه، فأخبرنا أنهمِ في حال من يموت وهم لا يموتون. وهو كما قال: ﴿فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى﴾ [طه: ٧٤].\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٣٠، \"الجامع لأحكام القرآن\" ٢٠/ ١٨٥.\n(٤) تقدم الكلام عليها في سورة البلد.\n(٥) ما بين القوسين ساقط من الأصل، والمثبت من (ب)، (ج).\n(٦) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤١٧)، \"علل القراءات\" للازهري ٢/ ٧٩٧، \"التيسير\" للداني (ص ١٨٢) ٤.\n(٧) الرعد: ٢.\n(٨) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٩) الأفيق الجلد الذي لم تتم دباغته، والجمع أَفَق مثل أديم وأَدَم وقال اللحياني: لا يقال في جمعه أفُقُ البتة، وإنما هو الأفَق بالفتح، فأفَيق على هذا له اسم جمع، =","vol":"30","page":258},{"text":"وأفُق (١) وقَضيم (٢) وقَضم وقُضُم (٣) قاله الفراء (٤). وقال أبو عبيدة: هو جمع عماد مثل أَهَاب، وأَهَب، وأُهُب (٥).\n﴿مُمَدَّدَةٍ﴾ قراءة العامة بالخفض على نعت العبد، وقرأ عاصم الجحدري: (ممدة) بالرفع، وجعلها نعتًا للمؤصدة (٦).\nواختلفوا في معنى الآية فقال ابن عباس: أدخلهم في عمد فمدت عليهم بعماد، وفي أعناقهم السلاسل فشدت عليهم بها الأبواب (٧). وقال قتادة: بلغنا أنها عمد يعذبون بها في النار (٨).\n_________\n= وليس له جمع. انظر: \"لسان العرب\" لابن منظور ١٠/ ٦ - ٧.\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٥، وإسناده ضعيف. \"معالم التنزيل\" للبغوي ٨/ ٥٣١.\n(٢) القضيم: الجلد الأبيض يكتب فيه، وقيل غير ذلك، والجمع أقضمة وقُضُم، فأما القَضَم فاسم للجمع عند سيبويه. ويجمع أيضًا على قَضَم بفتحتين كأدَم وأديم.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٤٨٨.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٥ وإسناده ضعيف. \"معالم التنزيل\" للبغوي ٨/ ٥٣١.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩١ وفيه: الإهاب فالأُهُب، والأَهب، بدلًا من الأفيق وما بعدها. وانظر \"إعراب القرآن\" للنحاس ٥/ ٢٩٠.\n(٥) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣١١، \"معالم التنزيل\" للبغوي ٨/ ٥٣١، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٨٦.\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٢٢، \"شواذ القراءة\" للكرماني (ص ٢٧٠).\n(٧) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٥ وإسناده ضعيف. \"معالم التنزيل\" ٨/ ٥٣١.\n(٨) انظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ٣٩٥، \"جامع البيان\" للطبري ٣٠/ ٢٩٥، \"معالم التنزيل\" للبغوي ٨/ ٥٣١.","vol":"30","page":259},{"text":"وقيل: هي عمد موتدة على أبوابها ليتأكد إياسهم (١) منها (٢).\nوقيل: معناه: إنها عليهم مؤصدة بعمد، وكذلك هي قراءة عبد الله بعمد بالباء (٣).\n[٣٦٣٧] أخبرنا عبد الله بن حامد (٤) (حدثنا ابن شاذان (٥)، حدثنا جيغويه) (٦) (٧)، حدثنا صالح بن محمد (٨)، حدثنا سليمان بن عمرو (٩)، عن أبان (١٠)، عن أنس بن مالك قال: قال رسول الله - ﷺ -: \"المؤمن كيّس فطن حذر وقَّاف متثبت (١١) لا يعجل، عالم، ورع، والمنافق همزة، لمزة، حطمة، كحاطب الليل لا يبالي من أين كسب وفيما أنفق\" (١٢).\n_________\n(١) في (ب)، (ج): بأسهم.\n(٢) انظر: \"البحر المحيط\" لأبي حيان ٨/ ٥١٠.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٥ فيما ذكره قتادة عنه.\n\"معالم التنزيل\" للبغوي ٨/ ٥٣١، \"زاد المسير\" لابن الجوزي ٩/ ٢٣٠.\n(٤) الوزان، لم يذكر بجرح أو تعديل.\n(٥) لم أجده.\n(٦) ابن محمد الترمذي، لم أجده.\n(٧) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٨) صالح بن محمد الترمذي، متهم ساقط.\n(٩) أبو داود النخعي، كذَّاب.\n(١٠) أبان بن أبي عياش فيروز، متروك.\n(١١) من (ب)، (ج).\n(١٢) [٣٦٣٧] الحكم على الإسناد:\nموضوع؛ سليمان، كذاب، وأبان، متروك، وصالح بن محمد متهم ساقط، وفيه من لم أجده. =","vol":"30","page":260},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= التخريج:\nأخرجه مختصرًا الشهاب في \"مسنده\" ١/ ١٠٧ من طريق سليمان بن عمرو النخعي عن أبان عن أنس بن مالك قال: قال رسول الله - ﷺ -: \"المؤمن كيّس فطن حذر\".\nورواه بهذا اللفظ الديلمي في \"مسند الفردوس\" ٤/ ١٧٥ (٦٥٤٤) وأورده الذهبي في \"ميزان الاعتدال\" ٢/ ٢١٦ في ترجمة سليمان بن عمرو، والسيوطي في \"الجامع الصغير\" (٩١٥٨). وانظر \"كشف الخفاء\" ٢/ ٣٨٧، \"فيض القدير\" ٦/ ٣٣٤ (٩١٥٨).\nوقال السخاوي: رواه الديلمي والقضاعي من حديث أبان بن أبي عياش عن أنس به مرفوعًا \"المقاصد الحسنة\" (ص ٤٣٤)، وقال محمد بن الحسيني: سنده واه. \"الكشف الإلهي\" ٢/ ٦٦٠. وقال الألباني: موضوع. \"السلسلة الضعيفة\" برقم (٧٦٠).","vol":"30","page":261},{"text":"<span data-type=\"title\" id=toc-6648>١٠٥ - سُورَة الفيل</span>","vol":"30","page":263},{"text":"سورة الفيل\nمكية (١)، وهي ستة وتسعون حرفًا، وثلاث وعشرون كلمة، وخمس آيات (٢).\n[٣٦٣٨] أخبرني ناقل بن راقم (٣)، حدثنا محمد بن شاذة (٤)، حدثنا أحمد بن الحسن (٥)، حدثنا محمد بن يحيى (٦)، حدثنا سلم ابن قتيبة (٧)، عن شعبة (٨)، عن عاصم (٩)، عن زر (١٠)، عن أُبي قال: قال رسول الله - ﷺ -: \"من قرأ سورة الفيل، عافاه الله تعالى أيام حياته في الدنيا من القذف والمسخ\" (١١).\n_________\n(١) قال ابن عطية في \"المحرر الوجيز\" ٥/ ٥٢٣: مكية بإجماع الرواة.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٨٩)، \"لباب التأويل\" للخازن ٤/ ٤٧١.\n(٣) ابن أحمد بن عبد الجبار، لم أجده.\n(٤) أبو الحسين الكرابيسي النيسابوري، لم يذكر بجرح أو تعديل.\n(٥) ابن الشرقي، ثقة مأمون.\n(٦) الذهلي، ثقة، حافظ.\n(٧) الشعيري، صدوق.\n(٨) شعبة بن الحجاج، البصري، ثقة، حافظ، متقن.\n(٩) عاصم بن بهدلة، أبو النجود، صدوق له أوهام.\n(١٠) زرِّ بن حبيش الأسدي، ثقة، جليل.\n(١١) [٣٦٣٨] الحكم على الإسناد:\nشيخ المصنف لم أجده، وعاصم صدوق له أوهام، وابن شاذة لم يذكر بجرح أو تعديل، ومتن الحديث موضوع كما تقدم. =","vol":"30","page":265},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6649>١ </span>- ﴿أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (١)﴾\n(ذكر القصة) (١).\nقال محمد بن إسحاق بن يسار: كان من حديث أصحاب الفيل فيما ذكر بعض (٢) أهل العلم عن سعيد بن جبير وعكرمة عن ابن عباس - ﵄ -، وعمن لقي من علماء أهل (٣) اليمن وغيرهم أن ملِكًا من ملوك حمير يقال له: زُرعة ذو نواس، كان قد تهوَّد، استجمعت معه حمير على ذلك، إلَّا ما كان من أهل نجران فإنهم كانوا على النصرانية على أصل حكم الإنجيل (٤)، ولهم رأس يقال له: عبد الله ابن الثامر (٥) فدعاهم إلى اليهودية فأبوا فخيرهم فاختاروا القتل فخدَّ لهم أخدودًا، وصنفَّ لهم أصناف القتل فمنهم من قتله صبرًا، ومنهم من خدَّ له فألقاه (٦) في النار، إلَّا رجلًا من أهل سبأ، يقال له: دوس بن ثَعْلبان، فذهب (٧) على فرسٍ له فركض (٨) حتى\n_________\n= التخريج:\nسبق ذكره.\n(١) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٢) من (ب)، (ج).\n(٣) من (ب)، (ج).\n(٤) في (ب): أهل الإنجيل.\n(٥) في الأصل: السامر، والمثبت من (ب)، (ج).\n(٦) في (ج): فألقي.\n(٧) في (ب)، (ج): فإنه ذهب.\n(٨) في (ج): فيركض.","vol":"30","page":266},{"text":"أعجزهم في الرمل، فأتى قيصر فذكر له ما بلغ منهم واستنصره. فقال: بعُدت بلادك عنا، ولكنِّي سأكتب لك إلى ملك الحبشة فإنه على ديننا فينصرك. فكتب له إلى النجاشي يأمره بنصره، فلما قدم على النجاشي (بكتاب قيصر) (١) بعث معه رجلًا من أهل الحبشة يقال له أرياط، فلما بعثه قال (٢): إن دخلت اليمن فاقتل ثلث رجالها، وأخرب ثلث بلادها، وابعث ثلث سباياها (٣)، فلما دخلها ناوش شيئًا من قتال فتفرقوا عن ذي نواس، وخرج به فرسه فاستعرض به البحر فضربه فهلكا جميعًا فكان آخر العهد به، ودخلها أرياط فعمل بما أمر به (٤) النجاشي، فقال ذو جدن الحميري فيما أصاب أهل اليمن ونزل بهم (٥):\n_________\n(١) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٢) في (ب)، (ج): قال لهم.\n(٣) في (ب)، (ج): بثلث سباياهم.\n(٤) في (ب): أمره به.\n(٥) في (ج) زيادة:\nهوتك لن يرد الدمع ما فاتا ... لا تهلكي أسفًا في إثر من ماتا\nأبعد بينون لا عينٌ ولا أثرٌ ... وبعد سِلْحين يبني الناس أبياتًا\nوقال ذو جدن أيضًا: ثم ذكر الأبيات: دعيني.\nوسلحين وبينون وغُمدان من مصانع الجن على عهد سُليمان ﵇ لم ير الناس مئلها، هدمتها، الحبشة، إذ غلبت على اليمن.\nانظر: \"معجم ما استعجم\" للبكري ٤/ ١٣٩٨، وانظر \"السيرة النبوية\" لابن هشام، بشرح الوزير المغربي ١/ ٢٧.","vol":"30","page":267},{"text":"دعيني لا أبا لك لم (١) تطيقي ... لحاك الله قد أنزفتِ ريقي\nإذا (٢) عزف القيان إذا انتشينا ... وإذ نُسقَى من الخمر الرحيق\nوشُرْبُ الخمرِ ليس عليَّ عارٌ (٣) ... إذ لم يشكني فيها رفيقي (٤)\nوغُمْدان الذي بنيت عليه (٥) ... بنوه ممسكًا في رأس نيق (٦)\nمصابيح السليط (٧) تلوح (٨) فيه ... إذا يمسي كتوماض (٩) البروق\n_________\n(١) في (ج): لن.\n(٢) في (ج): لدى.\n(٣) في (ب)، (ج): عارًا.\n(٤) في (ج): بعد هذا البيت زيادة.\nفإن الموت لا ينهاه ناه ... ولو شرب الشفاء من النشوق\nولا مترهب في اسطوان ... يناطح جُدْره بيض الأنوق\n(٥) في (ب): ثبتت، وفي (ج): حدثت عنه.\n(٦) النيق: أرفع موضع في الجبل، وقيل: الطويل من الجبال.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٣٦٤.\nوبعد هذا البيت في (ج) زيادة:\nبمنهمة وأسفله حروب ... وحُرّ الموصل اللثق الزليق\n(٧) السليط عند عامة العرب، الزيت، وعند أهل اليمن: دهن السمسم.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٣٢٠.\n(٨) في (ب): تَلحُنَ.\n(٩) الومض والوميض من لمعان البرق، وكل شيء صافي اللون.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٢٥٢.","vol":"30","page":268},{"text":"فأصبح بعد جِدَّته رمادًا ... وغَيَّر حسنه لهب الحريق (١)\nوأسلم ذو نواس مستكينًا ... وحذَّر قومه ضنك المضيق (٢)\nقال: فأقام أرياط باليمن، وكتب إليه النجاشي أن أثبت بجندك ومن معك، فأقام حينًا، ثم إن أبرهة بن الصبَّاح ساخطه في أمر الحبشة، حتى انصدعوا صدعين، فكانت (٣) معه طائفة، ومع أبرهة طائفة ثم تزاحفا، فلما دنا بعضهم من بعض (٤) أرسل أبرهة إلى أرياط أنك لا تصنع بأن يلقى الحبشة بعضها بعضًا شيئًا حتى تفانى (٥)، ولكن أخرج إليَّ فأيُّنا قتل (٦) صاحبه انضم إليه الجند، فأرسل إليه إنك قد أنصفت، ثم خرجا فكان أرياط جسيمًا عظيمًا\n_________\n(١) في (ج) زيادة:\nونخلته التي غرست إليه ... يكاد البُسر يهصر بالعذوق\nقلت: هذا الزيادات التي زادتها هذِه النسخة (ج) كلها موجودة في \"السيرة النبوية\" لابن هشام ١/ ٢٧ - ٢٨، ولعل الناسخ زادها منه، ومما يقوي هذا الأمر وجود تعليقات بحاشيتها نقلًا عن ابن هشام مصرحًا باسمه والله أعلم.\n(٢) المضيق ما ضاق من الأماكن والأمور.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ٢٥٩.\n(٣) في (ب)، (ج): فكان.\n(٤) في (ج): بعضهم بعضًا شيئًا.\n(٥) في (ب)، (ج): تتفانى.\n(٦) في (ب)، (ج): فأينا ما قتل.","vol":"30","page":269},{"text":"وسيمًا في يده حربته (١)، وكان أبرهة رجلًا قصيرًا حادرًا (٢) لحيمًا، وكان ذا دين في النصرانية، وخلف أبرهة وزيرًا له يقال له عتودة، فلما دنوا رفع أرياط الحربة فضرب بها رأس أبرهة، فوقعت على جبينه فشرمت عينه وجبينه (٣) وأنفه وشفته، فبذلك سمي الأشرم، وحمل عتودة على أرياط فقتله، فاجتمعت الحبشة لأبرهة، وقال عتودة في قتل أرياط:\nأنا عتودة من خلفه أردّه\nلا أب ولا أم تحده (٤)\nوقال أبرهة: ما كان لك قتله يا عتودة ولا ديته (٥)، قال: فبلغ (٦) النجاشي ما صنع أبرهة فغضب (٧)، وحلف لا يدع أبرهة حتى يجُزَّ ناصيته ويطأ بلاده، وكتب إلى أبرهة إنك عدوت على أميري، فقتلته بغير أمري، وكان أبرهة رجلًا ماردًا، فلما بلغه ما كان من قول النجاشي حلق رأسه، وملأ جرابًا من تراب أرضه، وكتب إلى النجاشي: أيها الملك إنما كان أرياط عبدك وأنا عبدك اختلفنا (٨)\n_________\n(١) في (ب)، (ج): حربة.\n(٢) الحادر من الرجال المجتمع الخَلَق. انظر: \"لسان العرب\" لابن منظور ٤/ ١٧٢.\n(٣) في (ج): وحاجبه.\n(٤) في (ج): لجده.\n(٥) هكذا كتبت وعند ابن هشام في \"السيرة النبوية\" ١/ ٢٩: وودى أبرهة أرياط.\n(٦) في (ج): فلما.\n(٧) في (ج): غضب غضبًا شديدًا.\n(٨) في (ب)، (ج): فاختلفنا.","vol":"30","page":270},{"text":"في أمرك، وكنت أعلم بالحبشة وأسوس لها، وقد كنت أردته على أن يعتزل، وأكون أنا أسوسه فأبى فقتلته، وقد بلغني الذي حلف عليه الملك، وقد حلقت رأسي فبعثت به إليه، وبعثت إليه بجراب من تراب أرضي ليضعه تحت قدمه ويبرَّ بيمينه، فلما انتهى إليه ذلك رضي عنه، فأقره على عمله، وكتب إليه أن يثبت بمن معه من الجند، ثم إن أبرهة بنى كنيسة بصنعاء (لم يُبْنَ لملك مثلها قط) (١)، يقال لها: القُليَّس (٢)، وكتب إلى النجاشي: قد بنيت لك بصنعاء كنيسة لم يبن لملك مثلها قط، ولست منتهيًا حتى أصرف إليها حج العرب، فسمع (٣) بذلك رجل من بني مالك بن كنانة فخرج إلى القُليَّس فدخلها ليلًا فقعد فيها (٤)، فبلغ أبرهة ذلك، ويقال: إنه أتاها ناظرًا إليها فدخلها أبرهة فوجد تلك العذرة، فقال: من اجترئ عليّ. فقيل: صنع ذلك رجل من العرب من أهل ذلك البيت، سمع بالذي قلت وصنع هذا (٥)، فحلف أبرهة عند ذلك ليسيرنَّ إلى الكعبة فيهدمها، فخرج سائرًا في الحبشة، وخرج معه بالفيل،\n_________\n(١) في (ج): وأقوى عليهم وأسوس منه وأضبط لها.\n(٢) القليَّس بالتشديد: بيعة للحبش كانت بصنعاء، بناها أبرهة وهدمتها حمير.\nانظر: \"لسان العرب\" لابن منظور ٦/ ١٨٠.\n(٣) في (ج): فلما تحدثت العرب بكتاب أبرهة إلى النجاشي، فسمع بذلك رجل من النساءة، أحد بني فقيم بن عدي بن عامر بن ثعلبة بن الحارث بن مالك بن كنانة.\n(٤) في (ج): يعني أحدث فيها. وهو من تفسير ابن هشام في \"السيرة النبوية\" ١/ ٣١.\n(٥) في (ج): أي أنها ليست بذلك أهل.","vol":"30","page":271},{"text":"فسمعت بذلك (١) العرب فأعظموه، وفظعوا منها (٢)، ورأوا جهاده حقًا عليهم (٣) فخرج ملك من ملوك حمير يقال له: ذو نفر بمن أطاعه من قومه، فقاتله فهزمه وأُخِذ ذو نفر فأُتي به (٤)، فقال: أيها الملك لا تقتلني فإن استبقائي خير لك (٥) من قتلي، فاستحياه وأوثقه (٦)، وكان أبرهة رجلًا حليمًا، ثم خرج سائرًا حتى دنا من بلاد خثعم، خرج نفيل بن حبيب الخثعمي في قبيلة خثعم شهران وباهش (٧)، ومن اجتمع إليه من قبائل اليمن، فقاتلوه فهزمهم وأخذ النفيل، فقال نفيل (٨): أيها الملك إني دليل بأرض العرب (فلا تقتلني) (٩) وهاتان يداي (١٠) على قومي بالسمع والطاعة. فاستبقاه، وخرج معه يدلُّه\n_________\n(١) في (ب): فبلغ ذلك.\n(٢) في (ب): لها، وفي (ج): به.\n(٣) في (ج): حين سمعوا بأنه يريد هدم الكعبة بيت الله الحرام، فخرج إليه رجل كان من أشراف أهل اليمن ومن ملوك حمير، يقال له: ذو نفر بمن أطاعه من قومه ومن أجابه من سائر العرب.\n(٤) في (ج): أسيرًا.\n(٥) في (ج): عسى أن يكون خيرًا لك.\n(٦) في (ج): فتركه من القتل فحبسه عنده في وثاق.\n(٧) هكذا في جميع النسخ، وفي \"جمهرة النسب\": ناهس.\nوشهران وباهش، من ولد عفرس بن حُلْف بن خثعم، إليهما العدد والشرف من خَثْعَم. انظر: \"جمهرة أنساب العرب\" لابن حزم (ص ٩٠).\n(٨) في (ج): أسيرًا فلما هم بقتله قال له نفيل.\n(٩) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(١٠) في (ج): يداي لك.","vol":"30","page":272},{"text":"حتى إذا مرَّ بالطائف خرج إليه مسعود بن مغيث (١) في رجال من ثقيف، فقال: أيها الملك إنما نحن عبيدك ليس لك (٢) عندنا خلاف، وليس بيتنا هذا البيت الذي تريد، يعنون اللات، إنما تريد البيت الذي بمكة، نحن نبعث معك من يدلك عليه فبعثوا أبا رغال مولي لهم (٣).\nفخرج (٤) حتى إذا كان بالمُغَمِّس (٥) مات أبو رغال، وهو الذي يُرجم قبره، وبعث أبرهة من المغمس رجلًا (٦) من الحبشة يقال له: الأسود بن مقصود على مقدمة خيله (٧) فجمع إليه أموال الحرم (٨)، وأصاب لعبد المطلب مائتي بعير، فقال عبد الله بن عمر (٩) بن مخزوم:\nاللهم أخز الأسود بن مقصود\nالآخذ الهجمة (١٠) ذات التقليد\n_________\n(١) في (ج): مسعود بن مُعتب بن مالك بن كعب بن عمرو بن سعد بن عوف بن ثقيف.\n(٢) في (ج): سامعون لك ليس.\n(٣) في (ج): يدله على الطريق إلى مكة.\n(٤) في (ج): أبرهة ومعه أبو رغال.\n(٥) المغمس: بضم أوله وفتح ثانيه بعده ميم أخره مشددة مكسورةً وسين مهملة: موضع طرق الحرم، وهو الموضع الذي ربض فيه الفيل حين جاء به أبرهة.\nانظرت \"معجم ما استعجم\" للبكري ٤/ ١٢٤٨.\n(٦) في (ج): فلما نزل أبرهة بالمغمسى بعث رجلًا.\n(٧) في (ج): حتى انتهى إلى مكة.\n(٨) في (ج): من قريش وغيرهم.\n(٩) في (ج): عمرو.\n(١٠) في (ب): العجمة.","vol":"30","page":273},{"text":"بين (١) حراء فثبير (٢) فالبيد (٣)\nفضمها إلى طمَّاطم سود (٤)\nقد أجمعوا أن لا يكون معبود (٥)\nويهدموا بيت (٦) الحرام المعمود\nوالمروتين (٧) والمشاعر السود\nحقَّر (٨) بهم ربي وأنت محمود\nثم إن أبرهة بعث حناطة الحميري إلى أهل مكة، وقال له سل عن شريفها (٩)، ثم أَبلِغه ما أُرسلك به، أخبره أني لم آت لقتال إنما جئت لأهدم البيت (١٠).\n_________\n(١) في (ب): من.\n(٢) حراء بكسر أوله ممدود، وثبير: بفتح أوله وكسر ثانيه، بعد ياء وراء مهملة، جبلان بمكة.\nانظر: \"معجم ما استعجم\" للبكري ٢/ ٤٣٢، ١/ ٣٣٥.\n(٣) البيد: لم أقف على رسمها.\n(٤) الطماطم: العُجم.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٣٧١.\n(٥) في الأصل: عيد، وما أثبته من (ب)، (ج).\n(٦) في (ج): البيت.\n(٧) لعله يقصد الصفا والمروة وذكرهما من باب التغليب، كالقمرين للشمس والقمر، والأسودين للتمر والماء.\n(٨) في (ج): أخفر.\n(٩) في (ج): عن سيد هذا البلد وشريفها.\n(١٠) في (ج): إن الملك يقول لك أني لم آت لقتال إلَّا أن تقاتلوه، وإنما جاء لهدم هذا البيت ثم الانصراف عنكم.","vol":"30","page":274},{"text":"فانطلق حتى دخل مكة، فلقي عبد المطلب بن هاشم، فقال: إن الملك أرسلني إليك لأخبرك أنه لم يأت لقتال إلَّا أن تقاتلوه، وإنما جاء لهدم هذا البيت، ثم الانصراف عنكم. فقال عبد المطلب: ماله عندنا قتال، وما لنا به يدان سنخلي بينه وبين ما جاء له. فقال: هذا (١) بيت الله الحرام وبيت خليله إبراهيم ﵇ فإن يمنعه فهو بيته وحرمه، وإن يُخلِّ بينه وبين ذلك فوالله ما لنا به قوة. قال (٢): فانطلق معي إلى الملك. فزعم بعض العلماء أنه أردفه على بغلة له كان عليها، وركب معه بعضُ بنيه، حتى قدم العسكر، وكان ذو نفر صديقًا لعبد المطلب فأتاه فقال: يا ذا نفر هل عندك من غناء فيما نزل بنا. فقال: ما غناء رجل أسير (٣) لا يأمن (٤) أن يقتل بكرة أو عشيًا، ولكني سأبعث لك إلى أنيس سايس الفيل، فإنه لي صديق فأسأله (٥) أن يصنع لك عند الملك ما استطاع من خير ويُعظم خطرك ومنزلتك عنده. قال: فأرسل إلى أنيس، فأتاه فقال له: إن هذا سيد قريش، صاحب (٦) عير مكة، يُطعم (٧) الناس في السهل، والوحوش\n_________\n(١) في (ب)، (ج): فإن هذا.\n(٢) ما بين القوسين سافط من الأصل، وأثبته من (ب)، (ج)، والقائل هو حناطة الحميري.\n(٣) في (ج): بيدي ملك.\n(٤) في (ج): وينتظر.\n(٥) في (ج): فأوصيه بك.\n(٦) في (ب)، (ج): وصاحب.\n(٧) في (ب)، (ج): الذي يطعم.","vol":"30","page":275},{"text":"في رؤوس الجبال، وقد أصاب له الملك مائتي بعير، فإن استطعت أن تنفعه عنده فانفعه (١) فإنه صديق لي أحب ما وصل إليه من الخير (٢). فدخل أنيس على أبرهة فقال: أيها الملك هذا سيد قريش (٣)، وصاحب عير مكة الذي يُطعم الناس في السهل، والوحوش في رؤوس الجبال، يستأذن عليك، وأنا أحب أن تأذن له فيكلمك فقد جاء غير ناصب (٤) لك، ولا مخالف عليك. فأذن له أبرهة، وكان عبد المطلب رجلًا جسيمًا وسيمًا عظيمًا، فلما رآه أبرهة أعظمه وأكرمه، وكره أن يجلس معه على سريره (٥) فهبط إلى البساط فجلس عليه، ثم دعاه فأجلسه معه (٦)، ثم قال لترجمانه: قل له: ما (٧) حاجتك إلى الملك، فقال له الترجمان ذلك. فقال عبد المطلب: حاجتي إلى الملك أن يرد على مائتي بعير أصابها لي. فقال أبرهة لترجمانه: قل له: لقد (٨) كنت أعجبتني حين رأيتك، ولقد زهدت فيك. قال: لم. قال: جئت إلى بيت هو دينك ودين\n_________\n(١) في (ج): فاستأذن عليه وأنفعه.\n(٢) في (ج): قال: أفعل.\n(٣) في (ج): ببابك يستأذن عليك وهو صاحب.\n(٤) في الأصل: ناصر، والمثبت من (ب)، (ج): وهو المناسب للسياق.\n(٥) في (ب)، (ج): وأن يجلس تحته.\n(٦) في (ج): إلى جنبه.\n(٧) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٨) في (ب): قد.","vol":"30","page":276},{"text":"آبائك وعصمتكم (١) لأهدمه، لم تكلمني فيه، وتكلمني في مائتي بعير أصبتها. قال عبد المطلب: أنا ربُّ هذِه الإبل، ولهذا البيت ربٌّ سيمنعه. قال: ما كان ليمنعه مني. قال: فأنت وذاك. فأمر بإبله فردت عليه.\nقال ابن إسحاق وكان فيما زعم بعض (٢) أهل العلم: قد ذهب عبد المطلب (٣) إلى أبرهة (٤) بعمرو بن نفاثة بن عدي بن الديل بن بكر بن عبد مناة بن كنانة، وهو يومئذ سيد بني كنانة وخويلد بن واثلة الهذلي وهو يومئذ سيد بني هذيل فعرضوا على أبرهة ثلث أموال أهل تهامة على أن يرجع عنهم ولا يهدم البيت، فأبى عليهم.\nقال: فلما ردّت الإبل على عبد المطلب خرج وأخبر قريشًا الخبر وأمرهم (٥) أن يتفرقوا في الشعاب، ويتحرزوا في رؤوس الجبال خوفًا (٦) عليهم من معرة الجيش إذا دخل، ففعلوا. وأتى عبد المطلب الكعبة فأخذ بحَلْقة الباب، وجعل يقول (٧):\n_________\n(١) في (ب)، (ج): وعصمتهم.\n(٢) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٣) في الأصل: عبد الملك وهو خطأ، والمثبت من (ب)، (ج).\n(٤) في (ج): حين بعث إليه حناطة بعمر.\n(٥) في (ج): وأمرهم بالخروج من مكة، وأن يتفرقوا.\n(٦) في (ب)، (ج): تخوفًا.\n(٧) في (ج): فأخذ بحلقة الباب، وقام معه نفر من قريش يدعون الله، ويستنصرونه على أبرهة وجنده، فقال عبد المطلب وهو أخذ بحلقة الباب.","vol":"30","page":277},{"text":"يا رب لا أرجو لهم سواكا\nيا رب فامنع منهم حماكا\nإن عدو البيت من عاداكا\nامنعهم أن يخربوا قراكا (١)\nوقال أيضًا:\nلا هُمّ (٢) إنَّ العبد يمنع رحله ... وحلاله (٣) فامنع حلالك (٤)\nلا يغلبن صليبُهم ... ومحالُهم (٥) غدوًا محالك\nجروا جموع بلادهم ... والفيل كي يسبوا عيالك\nعمدوا حماك بكيدهم جهلًا ... وما رقبوا جلالك\nإن كنت تاركهم وكعبتنا ... فأمر ما بدالك\n_________\n(١) في (ب)، (ج): فناك.\n(٢) لا هم: أي: اللهم.\n(٣) ساقطة من (ج)، وكذا ابن هشام في \"السيرة النبوية\" ١/ ٣٥.\n(٤) الحِلال بالكسر: القوم المقيمون المتجاورون، يريد بهم سكان الحرم.\nانظر: \"لسان العرب\" لابن منظور ١١/ ١٦٥.\n(٥) المحال: التدسر، والمحال: الغضب، والمما حلة: المماكرة والمكايدة. ومحالك أي كيدك وقوتك. انظر: \"لسان العرب\" لابن منظور ١١/ ٦١٩.","vol":"30","page":278},{"text":"ثم ترك عبد المطلب الحلقة وتوجه في بعض تلك الوجوه مع قومه (١)، وأصبح أبرهة بالمغمس وقد تهيأ للدخول، وعبأ جيشه، وهيأ فيله، وكان اسم الفيل محمودًا، وكان فيل النجاشي بعثه إلى أبرهة، وكان فيلًا لم يُرَ مثله في الأرض عظمًا وجسمًا وقوة، ويقال: كان معه اثنا عشر فيلًا (٢) فأقبل نفيل إلى الفيل الأعظم (٣) ثم أخذ بإذنه فقال له: ابرك محمودًا، وارجع راشدًا من حيث جئت فإنك في بلد الله الحرام (٤). فبرك الفيل (٥)، فبعثوه (٦) فأبى، فضربوه بالمعول في رأسه (٧) فأبى، فأدخلوا محَاجِنَهم تحت مراقه (٨) ومرافقه، فنزعوه ليقوم فأبى، فوجهوه راجعًا إلى اليمن فقام يهرول، ووجهوه إلى الشام ففعل مثل ذلك، ووجهوه إلى المشرق ففعل مثل ذلك، فصرفوه إلى الحرم فبرك وأبى أن يقوم، وخرج\n_________\n(١) في (ج): مع قومه من قريش إلى شعف الجبال، فتحرزوا فيها ينتظرون ما أبرهة فاعل بمكة إذا دخلها فلما أصبح أبرهة بالمغمس.\n(٢) في (ج): وكان أبرهة مجمعًا لهدم البيت، ثم الانصراف إلى اليمين فلما وجهوا الفيل إلى مكة أقبل نفيل بن حبيب.\n(٣) في (ج): وقام بجنبه.\n(٤) في (ج): ثم أرسل أذنه فبرك.\n(٥) في (ج): وخرج نفيل يشتد حتى أصعد في الجبل.\n(٦) في (ج): فابتعثوه فأبى فضربوه ليقوم فأبى.\n(٧) في (ج): فضربوا في رأسه بالطبرزين.\n(٨) مراقه: أي ما سفل من البطن عن الصفاق أسفل من السرة.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ١٢٢.","vol":"30","page":279},{"text":"نفيل يشتد حتى أصعد في الجبل. وأرسل الله ﷿ طيرًا من البحر أمثال الخطاطيف (١) من كل طائر منها ثلاثة أحجار: حجران في رجليه، وحجر في منقاره، أمثال الحمص والعدس فلما غَشين (٢) القوم أرسلتها عليهم، فلم تصب تلك الحجارة أحدًا إلَّا هلك، وليس كل القوم أصابت وخرجوا هاربين يبتدرون الطريق الذي منه جاءوا ويسألون عن نفيل بن حبيب ليدلهم على الطريق إلى اليمن، فقال نفيل بن حبيب حين رأى من أنزل الله بهم من نقمته:\nأين المفر والإله الطالب\nوالأشرم المغلوب غير (٣) الغالب\nوقال نفيل أيضًا في ذلك:\nألا حُيّيت عنا يا رُدينا\nنعمناكم مع الإصباح عينا\nرُدينةُ لو رأيتِ ولن (٤) تَرْيه\nلدى جنب المحصَّب ما رأينا\nإذًا لعذرتني وحمِدتِ أمري\nولم تأسي على ما فات بينا\n_________\n(١) زاد في (ج) والبلسان.\n(٢) في (ب)، (ج): غشيت.\n(٣) في (ج): ليس. قال ابن هشام في \"السيرة النبوية\" ١/ ٣٧: قوله ليس الغالب عن غير ابن إسحاق.\n(٤) في (ج): ولا.","vol":"30","page":280},{"text":"حمدتُ الله إذ عاينتُ (١) طيرًا\nوخِفتُ حجارة تُلقي علينا\nفكل القوم يسأل عن نفيل\nكأن على للحُبْشان دَينا\nونفيل ينظر إليهم من بعض (٢) تلك الجبال وقد صرخ القوم وماج بعضهم في بعض خرجوا يتساقطون بكل طريق ويهلكون على (٣) وكل منهل، وبعث الله تعالى على أبرهة داءً في جسده فجعل يتساقط (٤) أنامله (٥) كلما سقطت أنملة اتبعتها مِدّة (٦) من قيح ودم فانتهى (٧) إلى صنعاء وهو مثل فَرْخ الطير فيمن بقي من أصحابه وما مات حتى انصدع صدره عن قلبه ثم هلك (٨).\nوزعم مقاتل بن سليمان أن السبب الذي جرَّ حديث أصحاب الفيل\n_________\n(١) في (ج): أبصرت.\n(٢) ساقطة من (ج).\n(٣) في (ب)، (ج): في.\n(٤) في (ب): تتساقط.\n(٥) جمع أُنْمُلة، وهو المفصل الأعلى الذي فيه الظفر من الإصبع.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٦٧٩.\n(٦) من (ب)، (ج).\nومعناه: ما يجتمع في الجرح من القيح.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٣٩٩.\n(٧) في (ج): حتى انتهى.\n(٨) انظر: \"السيرة والمغازي\" لمحمد بن إسحاق (ص ٦١)، \"السيرة النبوية\" لابن هشام، بشرح الوزير المغربي ١/ ٢٩ وما بعدها.","vol":"30","page":281},{"text":"هو أن فتية من قريش خرجوا تجارًا إلى أرض النجاشي، فساروا حتى دنوا من ساحل البحر وفي سند (١) حِقْفٍ (٢) من أحقافها بيعة (٣) للنصارى تسميها قريش الهيكل، ويسميها النجاشي وأهل أرضه الماسرجسان (٤) فنزل القوم في سندها فجمعوا حطبًا ثم أججوا نارًا فاشتووا، فلما ارتحلوا تركوا النار كما هي في يوم عاصف فعجت الريح فاضطرم الهيكل نارًا، وانطلق الصريخ إلى النجاشي فأخبره فأسف عند ذلك غضبًا للبيعة فبعث أبرهة لهدم الكعبة.\nوقال فيه: وكان بمكة يومئذ أبو مسعود الثقفي، وكان مكفوف البصر يُصيِّف بالطائف، ويشتو بمكة، وكان رجلًا نبيهًا نبيلًا تستقيم (٥) الأمور برأيه، وهو أول فاتق وأول راتق (٦)، وكان خليلًا\n_________\n(١) في الأصل: سد، والمثبت من (ب)، (ج).\nوالسند: ما ارتفع من الأرض في قُبُل الجبل أو الوادي.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٢٢٠.\n(٢) الحِقف: أصل الرمل، وأصل الجبل، وأصل الحائط، وا لأحقاف: رمال بظاهر بلاد اليمن كانت عاد تنزل بها.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٥٢.\n(٣) البيعة بالكسر: كنيسة النصارى، وقيل: كنيسة اليهود.\nانظر: \"لسان العرب\" لابن منظور ٨/ ٢٦.\n(٤) في (ج): الماسرحان.\n(٥) في (ب)، (ج): وكان تستقيم.\n(٦) الرَّتق: ضد الفتق. وقيل: الرتْق إلحام الفتق وإصلاحه.\nانظر: \"لسان العرب\" لابن منظور ١٠/ ١١٤.","vol":"30","page":282},{"text":"لعبد المطلب فقال عبد المطلب: يا أبا مسعود ماذا عندك هذا يوم لا يُستغنى فيه عن رأيك. فقال أبو مسعود: اصعد بنا حراء فصعد الجبل، فمكثا فيه (١) فقال أبو مسعود لعبد المطلب: اعمد إلى مائة من الإبل فاجعلها حرمًا لله وقلدِّها نعلًا، ثم أثبتها في الحرم، لعل بعض هذِه السودان يعقر منها فيغضب رب هذا البيت فيأخذهم. ففعل ذلك عبد المطلب، فعمد القوم إلى تلك الإبل فحملوا عليها، وعقروا بعضها، فجعل عبد المطلب يدعو. فقال أبو مسعود: إن لهذا البيت لربًّا يمنَعُه، فقد نزل تبّع ملك اليمن بصحن هذا البيت وأراد هدمه فمنعه الله وابتلاه، وأظلم عليه ثلاثة أيام، فلما رأى ذلك تُبَّع كساه القُباطّي (٢) البيض، وعظّمه ونحر له جُزُرًا.\n[ثم قال أبو مسعود لعبد المطلب] (٣): فانظر نحو البحر، فنظر عبد المطلب فقال: أرى طيرًا بيضًا نشأت من شاطئ (٤) البحر، فقال: ارمقها ببصرك، أين قرارها؟ قال أراها قد أرزت (٥) على\n_________\n(١) من (ب)، (ج).\n(٢) القُباطي: جمع قُبْطية، وهي ثيات كتَّان بيض رقاق تعمل بمصر، وهي منسوبة إلى القبط على غير قياس.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٣٧٣.\n(٣) ما بين المعكوفين ساقط من الأصل والمثبت من \"عرائس المجالس\" ص ٤٤٨.\n(٤) في (ج): ساحل.\n(٥) أي: ثبتت.\nانظر: \"لسان العرب\" لابن منظور ٥/ ٣٠٥.","vol":"30","page":283},{"text":"رؤوسنا. قال: هل تعرفها؟ قال والله ما أعرفها، ما هي بنجدية، ولا تهامية (١)، ولا عدنية، ولا شامية، وإنها لطير بأرضنا غير مؤنَسَة (٢). قال: ما قَدُّها؟ قال: أشباه (٣) اليعاسيب (٤)، في مناقرها حصى كأنها حصى الخذف، قد أقبلت كالليل يكسع بعضها بعضًا أمام كل زُفَّة (٥) طيرٌ يقودها أحمر المنقار (٦)، أسود الرأس طويل العنق.\nفجاءت حتى إذا حازت (٧) بعسكر القوم ركبت فوق رؤوسهم فلما وافت (٨) الرعال كلها أهالت الطير (٩) ما في مناقيرها على من تحتها مكتوب في كل حجر اسم صاحبه، ثم إنها انصاعت راجعة من حيث جاءت، فلما أصبحا انحطا من ذروة الجبل فمشيا رتوة (١٠)،\n_________\n(١) ساقطة من (ج).\n(٢) الأنس: خلاف الوحشة. انظر: \"لسان العرب\" لابن منظور ٦/ ١٢.\n(٣) في (ب)، (ج): أمثال.\n(٤) اليعاسيب: جمع يعسوب فالياء فيها زائدة، قيل: إنه طائر أعظم من الجراد، وقيل: إنه النحلة.\nانظر: \"لسان العرب\" لابن منظور ١/ ٦٠٠.\n(٥) في (ب)، (ج): رفقة.\nانظر: \"لسان العرب\" ٩/ ١٣٦ (زفف).\n(٦) في (ج): حمر المناقير.\n(٧) في (ب)، (ج): حاذت.\n(٨) في (ب)، (ج): توافت.\n(٩) في (ب)، (ج): الطيور.\n(١٠) في (ج): ربوة. والرتوة: الخطوة.\nانظر: \"لسان العرب\" لابن منظور ١٤/ ٣٠٨.","vol":"30","page":284},{"text":"فلم يوفيا أحدًا ثم دنيا رتوة فلم يسمعا حسًّا، فقالا: بات القوم سامدين فأصبحوا نيامًا. فلما دنوا من عسكر القوم فإذا هم خامدون، وكان يقع الحجر على بيضة (١) أحدهم فيخرقها حتى يقع في دماغه، ويحرق الفيل والدابة، ويغيب الحجر (٢) في الأرض من شدة وقعه فعمد عبد المطلب فأخذ فأسًا من فؤوسهم فحفر حتى أعمق في الأرض فملأه من الذهب الأحمر، والجوهر الجيد، وحفر لصاحبه فملأه. ثم قال لأبي مسعود: هات خاتمك فاختر، إن شئت أخذت حفرتي (وإن شئت حفرتك) (٣)، وإن شئت فهما لك معًا، فقال أبو مسعود: اختر لي على نفسك. فقال عبد المطلب: إني لم آل أن اجعل أجود المتاع في حفرتي فهو (٤) لك. وجلس كل واحد منهما على حفرته، ونادى عبد المطلب في الناس فتراجعوا وأصابوا من فضلهما، حتى ضاقوا به ذرعًا وساد عبد المطلب بذلك قريشًا (٥)، وأعطته المقادة (٦) فلم يزل عبد المطلب وأبو مسعود في أهليهما في\n_________\n(١) البيضة: الخوذة. انظر: \"لسان العرب\" لابن منظور ٧/ ١٢٥.\n(٢) في (ب)، (ج): الحجارة.\n(٣) ساقطة من (ج).\n(٤) في (ب)، (ج): فهي.\n(٥) في الرواية السابقة يدل على أن عبد المطلب كان سيدًا قبل مجيء أصحاب الفيل، وذلك عندما سأل أبرهة عن سيد قريش فدل على عبد المطلب، بخلاف هذِه الرواية التي تدل على أنه ساد قريشًا بعد ما أصاب من مالهم بعد إهلاكهم.\n(٦) قال ابن منظور: أعطاه مقادته: إنقاذ له، والأنقياد: الخضوع: تقول: قدتُه فانقاد واستقاد لي إذا أعطاك مقادته.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٣٧٠.","vol":"30","page":285},{"text":"غنى من ذلك المال، ودفع الله عن كعبته وقبلته، فسلط عليهم جنودًا لا قبل لهم بها (١).\nوقال الواقدي بأسانيده: وجه النجاشي أرياط في أربعة آلاف إلى اليمن فغلب عليها، فأكرم الملوك، واستذل الفقراء، فقام رجل من الحبشة يقال له: أبرهة الأشرم أبو يكسوم. فدعا إلى طاعته فأجابوه فقتل أرياط، وغلب على اليمن فرأى الناس يتجمهرون أمام الموسم إلى الحج، فسأل أين يذهب الناس، فقالوا: يحجون بيتًا لله (٢) بمكة. قال: مما هو. قالوا من حجارة؟ قال فما كسوته، قالوا: مما يأتي من هاهنا والوصائل (٣)، قال والمسيح (٤) لأبنين لكم بيتًا (٥) خيرًا منه فبنى لهم بيتًا عمله بالرخام (٦) الأبيض والأحمر والأصفر والأسود، وحلّاه بالذهب والفضة، وحفّه بالجواهر، وجعل له أبوابًا عليها صفائح (٧) الذهب، ومسامير الذهب، وفصل\n_________\n(١) انظر: \"عرائس المجالس\" للمصنف (ص ٤٠٠).\n(٢) في (ج): بيت الله.\n(٣) الوصائل: جمع وصيل، وهي برود اليمن. وقيل: ثيابٍ حمر مخططة يمانية.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٧٢٩.\n(٤) ساقط من الأصل، وأثبته من (ب)، (ج).\nوحلفه بالمسيح من الغلو فيه، ومن الإشراك بالله.\n(٥) ساقطة من (ب).\n(٦) في (ج): من.\n(٧) في الأصل: صحائف، والمثبت من (ب)، (ج).\nوصفائح الباب ألواحه كما في \"لسان العرب\" لابن منظور ٢/ ٥١٣، والصحيفة: =","vol":"30","page":286},{"text":"بينهما بالجواهر، وجعل فيها ياقوتةً حمراء عظيمة، وجعل لها حُجَّاجًا، وكان يوقد بالمندلي (١)، ويَلْطَخ جدره بالمسك (٢) فيُسوِّدُها حتى تغيب الجواهر، وأمر الناس بحجه فحجه كثير (٣) من قبل العرب سنين، ومكث فيه رجال يتعبدون ويتألهون ونسكوا (٤) له، وكان نفيل الخثعمي يورض له ما يكره فأمهل فلما كان ليلة من الليالي لم ير أحدًا يتحرك (٥) فقام فجاء بعذرة فلطخ بها قبلته، وجمع جيفًا فألقاها فيه فأخبر أبرهة بذلك فغضب غضبًا شديدًا، وقال: إنما فعلت هذا العرب (٦) غضبًا لبيتهم، لأنقضنه حجرًا حجرًا، وكتب إلى النجاشي يخبره بذلك وسأله أن يبعث إليه بفيله محمود، وكان فيلًا لم يرَ مثله في الأرض، عظمًا، وجسمًا، وقوة، فبعث به إليه فلما قدم عليه الفيل سار أبرهة بالناس، ومعه ملك حمير ونفيل بن حبيب الخثعمي، فلما دنا من الحرم أمر أصحابه\n_________\n= كالقصعة، وهي التي تشبع الخمسة كما في \"لسان العرب\" لابن منظور ٩/ ١٨٧، ولا مناسبة لها في هذا السياق.\n(١) المندلي: عود الطيب الذي يتبخر به من غير أن يخص ببلدٍ. وهو نسبة إلى مندل بلد بالهند، والمندلي من العود: أجوده.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٦٥٤.\n(٢) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٣) في (ج): كل كبير.\n(٤) في (ج): وسكتوا.\n(٥) ساقطه من (ج).\n(٦) في الأصل: إنما هذا فعلت، والمثبت من (ب)، (ج).","vol":"30","page":287},{"text":"بالغارة على نعم الناس، فأصابوا إبلًا لعبد المطلب، وكان نفيل صديقًا العبد المطلب فكلمه في إبله فكلم نفيل أبرهة، فقال: أيها الملك قد أتاك سيد العرب، وأفضلهم قدرًا، وأقدمهم شرفًا، يحمل على الجياد، ويعطى الأموال، ويطعم الناس. فأَدخله على أبرهة، فقال: حاجتك، قال: ترد على إبلي. قال: ما أري ما بلغني عنك إلا الغرور، وقد ظننت أنك تكلمني في بيتكم الذي هو شرفكم. فقال عبد المطلب: أردد على إبلي، ودونك والبيت، فإن له ربًّا سيمنعه. فأمر برد إبله عليه (١)، فلما قبضها قلّدها النعال، وأشعرها، وجعلها هديًا وبثّها في الحرم لكي يصاب منها شيء، فيغضب رب الحرم، وأوفى عبد المطلب على حراء ومعه عمرو بن عائذ بن عمران بن مخزوم، ومطعم بن عدي، وأبو مسعود الثقفي، فقال عبد المطلب:\nلاهم أن المرء يمنع رحلها ... وحِلاله فامنع حِلالك\nالأبيات.\nقال: فأقبلت الطير من البحر أبابيل مع كل طير ثلاثة أحجار، حجران في رجليه، وحجر في منقاره، فقذفت الحجارة عليهم لا تصيب شيئًا إلَّا هشمته ولا تفك (٢) ذلك الموضع. وكان ذلك أول ما\n_________\n(١) من (ب)، (ج).\n(٢) في (ب)، (ج): نفط.","vol":"30","page":288},{"text":"رُئي الجدري والحصبة (١)، والأشجار المرة (٢)، فأهمدتهم الحجارة، وبعث الله سيلًا (٣)، فذهب بهم إلى البحر فألقاهم فيه وولي (٤) أبرهة ومن بقي معه هُرّابًا (٥)، فجعل أبرهة يسقط عضوًا عضوا، وأما محمود فيل النجاشي فربض ولم يشجع على الحرم فنجا، وأما الفيل الآخر فشجع فحصب (٦). ويقال: كانت اثني عشر فيلًا (٧).\nقال أبو إسحاق: ولما ردَّ الله الحبشة عن مكة عظَّمت العرب قريشًا، وقالوا: أهل الله قاتل عنهم وكفاهم مؤنة عدوهم. وقال عبد الله بن عمر بن مخزوم في قصة أصحاب الفيل (٨):\nأنت الجليل ربنا لا تدنس (٩)\nأنت حبست الفيل بالمُغمس\n_________\n(١) الحصبة: بسكون الصاد وفتحها وكسرها: البثر الذي يخرج بالبدن ويظهر في الجلد.\nانظر: \"لسان العرب\" لابن منظور ١/ ٣١٨.\n(٢) قوله: وكان ذلك أول ما رئي الجدري رواه ابن إسحاق في كتاب \"السيرة والمغازي\" (ص ٦٥)، عن يعقوب بن عتبة عمن حدثه.\n(٣) في (ب): سيلًا أتيًا.\n(٤) في (ب)، (ج): وذهب.\n(٥) في (ب)، (ج): هاربًا.\n(٦) انظر \"عرائس المجالس\" للمصنف (ص ٤٠١).\n(٧) اختلف في عدد الفيلة، والراجح أنه فيل واحد، وهو قول الجمهور كما سيأتي.\n(٨) في (ج): فقالوا في ذلك أشعارًا يذكرون فيها ما صنع بهم، قال: عبد الله بن عمر.\n(٩) في (ج): يدنس.","vol":"30","page":289},{"text":"من بعدما همَّ بشرٍّ مبلس (١)\nحبسته في هيئة المكركس\nومالهم من فرج ومنفس\nوالمكركس: المنكوس المطروح. وقال أبو الصلت بن أمية في ذلك أيضًا:\nإن آيات ربنا بينات (٢) ... ما يماري بهن (٣) إلَّا الكفور (٤)\nحبس الفيل بالمغمس حتى ... ظلَّ يحبو كأنه معقور (٥)\nحوله من رجال كندة فتيان ... مصاليت (٦) في الحروب صقور (٧)\n_________\n(١) هذا الشطر ساقط من (ج).\n(٢) في (ج): باقيات.\n(٣) في (ج): فيهن.\n(٤) في (ج): زيادة:\nخلق الليل والنهار فكل ... مستبين حسابه مقدور\nثم يجلو النهار رب رحيم ... بمهاة شعاعها منشور\n(٥) في (ج) زيادة:\nلازمًا حلقة الجران كما ... قُطر من صخر كبكب محدور\n(٦) المصلت بكسر الميم: إذا كان ماضيًا في الأمور.\nانظر: \"لسان العرب\" لابن منظور ٢/ ٥٤.\n(٧) في (ج):\nحوله من ملوك كندة أبطال ... ملاويث في الحروب صقور","vol":"30","page":290},{"text":"غادروه (١) ثم أبْذعروا (٢) سراعًا ... كلهم عظم ساقه مكسور\nوقال الكلبي ومقاتل: كان صاحب الجيش أبرهة (٣)، وكان أبو يكسوم من ندمائه ووزرائه، فلما أهلكهم الله بالحجارة لم يفلت منهم إلَّا أبو يكسوم، فسار وطائر يطير فوقه ولم يشعر به حتى دخل على النجاشي فأخبره ما أصابهم، فلما استتمَّ كلامه رماه الطائر فسقط فمات، فأرى الله تعالى النجاشي كيف كان هلاك أصحابه.\nوقال الآخرون: أبو يكسوم هو أبرهة بن الصَّباح.\nوقال الواقدي: كان أبرهة جد النجاشي الذي كان في زمن رسول الله - ﷺ - (٤).\nواختلفوا في تاريخ الفيل، فقال مقاتل: كان أمر الفيل قبل مولد\n_________\n(١) في (ج): خلَّفوه.\n(٢) أبذعر الناس: تفرقوا.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٥١.\n(٣) في (ب)، (ج): كان أبرهة صاحب الجيش.\n(٤) انظر قصة أصحاب الفيل في:\n\"السيرة والمغازي\" لابن إسحاق (ص ٦١)، \"السيرة النبوية\" لابن هشام ١/ ٢٩، \"جامع البيان\" للطبري ٣٠/ ٢٩٩، \"دلائل النبوة\" لأبي نعيم ١/ ١٠٠، \"عرائس المجالس\" للمصنف (ص ٣٩٦)، \"معالم التنزيل\" للبغوي ٨/ ٥٣٥، \"زاد المسير\" لابن الجوزي ٩/ ٢٣٢ - ٢٣٣، \"المواهب اللدنية بالمنح المحمدية\" للقسطلاني ١/ ٩٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٨٧، \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٥٥، \"البداية والنهاية\" لابن كثير ٢/ ١٧٠.","vol":"30","page":291},{"text":"رسول الله - ﷺ - بأربعين سنة (١). وقال الكلبي وعبيد بن عمير: كان قبل مولد النبي - ﷺ - بثلاث وعشرين سنة (٢).\nوروي أنه كان في العام الذي ولد فيه رسول الله - ﷺ -، وعليه أكثر العلماء، يدل عليه ما:\n[٣٦٣٩] أخبرنا أبو بكر الجوزقي (٣)، أخبرنا أبو العباس الدغولي (٤)، أخبرنا أبو بكر بن أبي خيثمة (٥)، حدثنا إبراهيم بن المنذر الحزامي (٦)، حدثنا عبد العزيز بن أبي ثابت (٧)، حدثنا الزبير ابن موسى (٨)، عن أبي الحويرث (٩)، قال: سمعت عبد الملك بن\n_________\n(١) انظر: \"تاريخ خليفة بن خياط\" (ص ٥٣)، \"زاد المسير\" لابن الجوزي ٩/ ٢٣٦، ونسبه إلى مقاتل ابنُ خالويه في \"إعراب القراءات السبع\" ٢/ ٥٣٢.\n(٢) انظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٣٦، \"البداية والنهاية\" لابن كثير ٢/ ٢٦٢، وأخرجه ابن مردويه عن ابن عباس كما في \"الدر المنثور\" للسيوطي ٦/ ٦٧٥ ويخالفه ما سيأتي.\n(٣) محمد بن عبد الله بن محمد بن زكريا الشيباني، ثقة.\n(٤) محمد بن عبد الرحمن بن محمد الدغولي، الإمام الحافظ المجود.\n(٥) أحمد بن زهير بن حرب، صدوق له أفراد.\n(٦) في (ب)، (ج): الجذامي وهو خطأ، وهو أبو إسحاق القرشي الأسدي الحزامي، صدوق تكلم فيه أحمد لأجل القرآن.\n(٧) عبد العزيز بن عمران الزهري المدني، الأعرج، متروك.\n(٨) الزبير بن موسى بن ميناء المكي يروي عن المدنيين وعمر بن عبد العزيز. روى عنه المطلب بن كثير، قال ابن حجر مقبول: انظر: \"الثقات\" لابن حبان ٦/ ٣٣٢، \"تقريب التهذيب\" لابن حجر (٢٠٠٥).\n(٩) عبد الرحمن بن معاوية، صدوق سيئ الحفظ، رمي بالإرجاء.","vol":"30","page":292},{"text":"مروان (١) يقول لقباث بن أشيم الكناني الليثي <span data-type=\"title\" id=toc-6650>(٢): </span>يا قباث أنت أكبر أم رسول الله - ﷺ - قال: رسول الله - ﷺ - أكبر مني، وأنا أسنُّ منه، ولد رسول الله - ﷺ - عام الفيل ووقفت بي أمي على روث الفيل.\nوقالت عائشة: رأيت قائد الفيل وسايسه بمكة أعميين مقعدين يستطعمان (٣).\nالتفسير:\n﴿أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (١)﴾\nقال مقاتل: كان معهم فيل واحد (٤)، وقال الضحاك: كانت الفيلة ثمانية (٥). وإنما وحَّد على هذا التأويل لوفاق رؤوس الآي، أو يقال نسبهم إلى الفيل الأعظم (واسمه محمود) (٦).\n\n٢ - ﴿أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ (٢)﴾\n_________\n(١) ابن الحكم الأموي، أبو الوليد، كان طالب علم قبل الخلافة، ثم اشتغل بها فتغير حاله.\n(٢) قباث -بموحدة خفيفة ثم مثلثة- ابن أشيم الكناني الليثي، صحابي جليل.\n(٣) قول عائشة: رواه ابن إسحاق في كتابه \"السير والمغازي\" (ص ٦٥). قال: حدثني عبد الله بن أبي بكر بن حزم عن عمرة بنت عبد الرحمن عن عائشة. وإسناده صحيح عبد الله بن أبي بكر ثقة، وعمرة بنت عبد الرحمن ثقة. ورواه خليفة بن خياط في \"تاريخه\" (ص ٥٣) من طريق ابن إسحاق وقد صرَّح بالتحديث.\n(٤) قال ابن عطية في \"المحرر الوجيز\" ٥/ ٥٢٣: الجمهور على أنه فيل واحد. وقال أبو حيان في \"البحر المحيط\" ٨/ ٥١١: والظاهر أنه فيل واحد وهو قول الأكثرين.\n(٥) ذكره ابن عطية، وأبو حيان، وتعقباه. الترجيح السابق.\n(٦) ما بين القوسين ساقط من (ب)، (ج).","vol":"30","page":293},{"text":"عما أرادوا من تخريب الكعبة، وقيل في بطلان وأباطيل.\nوقال مقاتل: في خسار (١).\n\n<span data-type=\"title\" id=toc-6651>٣ </span>- ﴿وَأَرْسَلَ عَلَيْهِمْ﴾ من البحر ﴿طَيْرًا أَبَابِيلَ﴾\nكثيرة متفرقة يتبع بعضها بعضًا (٢).\nوقال عبد الرحمن بن أبزى: أقاطيع كالإبل المؤبلة (٣).\nقال الأعشى:\nطريق وجبَّار رِواءٌ أُصُولُه ... عليه أبابيلٌ من الطير تَنْعبُ (٤)\nوقال امرئ القيس:\nتراهم إلى الداعي سراعًا كأنهم ... أبابيل طير تحت دجن مسخر (٥)\nوقال آخر:\nكادت تُهَدُّ من الأصوات راحلتي ... إذ سالت الأرض بالجُرد الأبابيل (٦)\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٦، \"معالم التنزيل\" للبغوي ٨/ ٥٤٠.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٦.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٧ ورواه من قول إسحاق بن عبد الله بن الحارث بن نوفل. وانظر \"معالم التنزيل\" للبغوي ٨/ ٥٤٠.\n(٤) انظر ديوانه (ص ١٧٧)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٩٧، \"لسان العرب\" لابن منظور ٤/ ١١٤.\n(٥) لم أجده في ديوانه. وانظر: \"الجامع لأحكام القرآن\" ٢/ ١٩٧، وفيه مسخن.\n(٦) نسبه ابن عطية في \"المحرر الوجيز\" ٥/ ٥٢٣ إلى معبد بن أبي معبد الخزاعي =.","vol":"30","page":294},{"text":"واختلفوا في واحدها (١)، فقال الفراء: لا واحد لها من لفظها مثل الشماطيط (٢) والعباديد (٣) والشعارير (٤) كل هذا لا يفرد له واحد، قال: وزعم لي الرؤاسي وكان ثقة مأمونًا أنه سمع واحدها أبالة، ولقد سمعت من العرب من يقول: ضغث على إبّالة (٥): يريدون خِصب على خصب. قال: ولو قال قائل: واحدها إيباله كان صوابًا، مثل: دينار ودنانير، ويقال أيضًا للفضلة التي تكون على حمل (٦) الحمار، أو علف البعير: إيبالة، وقال الكسائي: كنت أسمع النحويين يقولون: واحدها أبوّل مثل: عِجوّل (٧)\n_________\n= وانظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٩٧، \"البحر المحيط\" لأبي حيان ٨/ ٥١١، \"الدر المصون\" للسمين الحلبي ١١/ ١١٠.\nوذكره محمد بن إسحاق كما في \"السيرة النبوية\" لابن هشام، وقد رواه الطبري في \"جامع البيان\" ٤/ ١٧٩ ضمن قصة طويلة وفيه أنه لمعبد الخزاعي، وقد رواه من طريق ابن إسحاق.\n(١) في (ب)، (ج): واحدتها.\n(٢) الشماطيط: القطع المتفرقة.\nانظر: \"لسان العرب\" لابن منظور ٧/ ٣٣٦.\n(٣) العباديد: الخيل المتفرقة في ذهابها ومجيئها، ولا يقع إلَّا في جماعة، ولا يقال للواحد عبديد. المرجع السابق ٣/ ٢٧٦.\n(٤) في (ج): السفاديد وهو خطأ، والشعارير: لعبة للصبيان لا يفرد، يقال: لعبنا الشعارير، وهذا لعب الشعارير.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٤١٦.\n(٥) انظر: \"لسان العرب\" لابن منظور ١١/ ٦.\n(٦) في (ب)، (ج): ظهر.\n(٧) عِجّول: ولد البقرة. انظر: \"لسان العرب\" لابن منظور ١١/ ٤٢٩.","vol":"30","page":295},{"text":"وعجاجيل (١)، وحكى محمد بن جرير عن بعض النحويين أن واحدها أبيل، يقال: جاءت الخيل أبابيل من هاهنا وهاهنا (٢).\nقال ابن عباس: لها خراطيم كخراطيم الطير، وأكف كأكف الكلاب (٣).\nعكرمة: لها رؤوس كرؤوس السباع لم ير (٤) قبل ذلك ولا بعده (٥).\nربيع (٦): لها أنياب كأنياب السباع (٧).\nوقالت عائشة - ﵄ -: أشبه شيء بالخطاطيف (٨).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٢، وقال أبو عبيدة في \"مجاز القرآن\" ٢/ ٣١٢: ولم نرَ أحدًا يجعل لها واحدًا.\nوانظر \"معاني القرآن\" للأخفش ٢/ ٧٤١، وصححه ابن عطية فى \"المحرر الوجيز\" ٥/ ٥٢٣.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٦، \"إعراب القرآن\" للنحاس ٥/ ٢٩١، \"لسان العرب\" لابن منظور ١١/ ٦.\n(٣) رواه ابن إسحاق في كتاب \"السيرة والمغازي\" (ص ٦٥)، والطبري في \"جامع البيان\" ٣٠/ ٢٩٧، وصحح إسناده ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٤٦٠.\n(٤) في (ب)، (ج): وتر.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٧، وصحح إسناده ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٤٦١.\n(٦) هو الربيع بن أنس البكري.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٤١، \"عمدة القاري\" للعيني ١٦/ ١٨٠.\n(٨) انظر: \"النكت والعيون\" للماوردي ٦/ ٣٤٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٩٦، ومثله عن عبيد بن عمير رواه ابن أبي حاتم كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٦١.","vol":"30","page":296},{"text":"سعيد بن جبير: طير خضر لها مناقير صفر (١).\nأبو الجوزاء: أنشأها الله في الهواء في ذلك الوقت (٢).\n\n<span data-type=\"title\" id=toc-6652>٤ </span>- ﴿تَرْمِيهِمْ﴾\nقراءة العامة ترميهم بالتاء للطير، وقرأ طلحة وأشهب العقيلي: (يرميهم) بالياء (٣)، وهو اختيار أبي حنيفة ﵀ يعنون الله تعالى كقوله: ﴿وَلَكِنَّ اللَّهَ رَمَى﴾ (٤) ويجوز أن يكون راجعًا إلى الطير لخلوها من علامات التأنيث (٥).\n﴿مِنْ سِجِّيلٍ﴾ قال ابن مسعود: صاحت الطير ورمتهم بالحجارة، وبعث الله سبحانه ريحًا فضربت الحجارة فزادتها شدة، فما وقع منها حجر على رجل إلا خرج من الجانب الآخر، وإن وقع على رأسه خرج من دبره (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٢٩٨، \"معالم التنزيل\" للبغوي ٨/ ٥٤١.\n(٢) لم أجده.\n(٣) انظر: \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٣٢، ونسبها إلى عيسى بن عمر، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٨٠)، \"زاد المسير\" لابن الجوزي ٩/ ٢٣٦، ونسبها إلى أبي عبد الرحمن السلمي، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ١٩٨، \"شواذ القراءة\" للكرماني (ص ٢٧١).\n(٤) الأنفال: ١٧.\n(٥) انظر: \"الكشاف\" للزمخشري ٤/ ٧٩٣، \"الجامع لأحكام القرآن\" ٢٠/ ١٩٨.\n(٦) انظر: \"الوسيط\" للواحدي ٤/ ٥٥٤، \"معالم التنزيل\" للبغوي ٨/ ٥٤١، ورواه ابن أبي حاتم عن عبيد بن عمير كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٦١.","vol":"30","page":297},{"text":"<span data-type=\"title\" id=toc-6653>٥ </span>- ﴿فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ (٥)﴾\nكزرع أكلته الدواب فراثته فيبس، وتفرقت أجزاؤه، شبَّه تقطع أوصالهم بتفرق أجزاء الروث (١)، قال مجاهد: العصف ورق الحنطة (٢).\nقتادة: هو التبن (٣).\nقال الحسن: كنا ونحن غلمان بالمدينة نأكل الشعير إذا قُضِب وكان يسمى العصف (٤).\nسعيد بن جبير: هو الشعير النابت الذي يؤكل ورقه (٥).\nالفراء: أطراف الزرع قبل أن يسنبل ويُدرك (٦).\nعكرمة: كالحب إذا أكل فصار أجوف (٧).\nابن عباس: هو القشر الخارج الذي يكون على حب الحنطة كهيئة الغلاف له.\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٠٤، \"معالم التنزيل\" للبغوي ٨/ ٥٤١.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٠٤.\n(٣) انظر: \"تفسير القرآن\" لعبد الرزاق ٢/ ٣٩٧، \"جامع البيان\" للطبري ٣٠/ ٣٠٤.\n(٤) انظر \"الجامع لأحكام القرآن\" للقرطبي ١٧/ ١٥٧ في تفسير قوله تعالى: ﴿وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (١٢)﴾ [الرحمن: ١٢].\n(٥) انظر بنحوه في \"جامع البيان\" للطبري ٢٧/ ١٢١.\n(٦) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٢.\n(٧) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٤١، وبنحوه في \"جامع البيان\" للطبري ٣٠/ ٣٠٤.","vol":"30","page":298},{"text":"المؤرج: هو ما تعصفَ من الزرع فسقطت أطرافه (١).\nوقال ابن السكيت: هو العصف والعصيفة والجِل (٢) (٣).\nوقيل: كرزع أكل حبه وبقي تبنه (٤).\nوقال الضحاك: كطعام مطعوم (٥).\n* * *\n_________\n(١) لم أجده.\n(٢) الجِل بالكسر: قصب الزرع وسوقه إذا حصد عنه السنبل.\nانظر: \"لسان العرب\" لابن منظور ١١/ ١١٨.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ١٧/ ١٥٧.\n(٤) ذكره ابن منظور في \"لسان العرب\" ٩/ ٢٤٨ عن الحسن.\n(٥) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٠٤ عن حبب بن أبي ثابت، وأخرج عن الضحاك قوله: كزرع مأكول.\nوانظر في معاني العصف \"لسان العرب\" لابن منظور ٩/ ٢٤٧.","vol":"30","page":299},{"text":"<span data-type=\"title\" id=toc-6654>١٠٦ - سُورَة قُرَيْش</span>","vol":"30","page":301},{"text":"سورة قريش\nمكية (١)، وهي ثلاثة وسبعون حرفًا، وسبع عشرة كلمة، وأربع آيات (٢).\n[٣٦٤٠] أخبرنا ناقل بن راقم البابي (٣)، حدثنا عبد الله بن أحمد ابن محمد (٤) البلخي، حدثنا عمرو بن محمد بن محمد الكرباسي (٥)، حدثنا أسباط بن اليسع (٦)، حدثنا يحيى بن عبد الله (٧) السلمي، حدثنا نوح بن أبي مريم (٨)، عن علي بن زيد (٩)، عن زر بن حبيش (١٠)، عن أبي بن كعب قال: قال رسول الله صلي الله عليه وسلم: \"من\n_________\n(١) قال ابن عطية في \"المحرر الوجيز\" ٥/ ٥٢٥: مكية بلا خلاف. وحكى الخلاف فيها الخازن في \"لباب التأويل\" ٤/ ٤٧٥، ورجَّح كونها مكية، وحكاه أيضًا ابن الجوزي في \"زاد المسير\" ٩/ ٢٣٨.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٩٠)، \"لباب التأويل\" للخازن ٤/ ٤٧٥.\n(٣) في (ب)، (ج): راقم بن ناقل، لم أجده.\n(٤) كذا في جميع النسخ، والصواب محمود، كان رأس المعتزلة في زمانه وداعيتهم قال جعفر الكعبي: لا استجيز الرواية من أمثاله.\n(٥) في (ب)، (ج): محمد بدون تكرار، وفي (ج): الكرابيسي، لم أجده.\n(٦) الذهلي، مقبول.\n(٧) في (ب)، (ج): عبيد الله، وهو خطأ، ويحيى ثقة.\n(٨) نوح الجامع، كذبوه في الحديث وقال ابن المبارك: كان يضع.\n(٩) ابن جدعان التيمي، ضعيف.\n(١٠) أبو مطرف الكوفي، ثقة جليل.","vol":"30","page":303},{"text":"قرأ لإيلاف قريش؛ أعطي من الأجر عشر حسنات بكل من طاف بالكعبة واعتكف بها\" (١).\n[٣٦٤١] أخبرني الحسين بن محمد بن الحسين (٢)، حدثنا هارون ابن محمد بن هارون (٣)، حدثنا خازم بن يحيى الحُلْوَاني (٤)، أخبرنا أبو مصعب (٥)، عن إبراهيم بن محمد بن ثابت (٦)، أخبرني عثمان ابن عبد الله بن أبي عتيق (٧)، عن سعيد بن عمرو بن جعدة (٨)، عن أبيه (٩)، عن جدته أم هاني بنت أبي طالب (١٠) - ﵄ - قالت: إن رسول\n_________\n(١) [٣٦٤٠] الحكم على الإسناد:\nموضوع.\nالتخريج:\nسبق بيانه.\n(٢) ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٣) هارون بن محمد بن هارون العطار، لم أجده.\n(٤) أبو الحسن، لم يذكر بجرح أو تعديل.\n(٥) أحمد بن أبي بكر الزهري، المدني، الفقيه، صدوق.\n(٦) إبراهيم بن محمد بن ثابت الحجي، روى عن أبيه، وعثمان بن عبد الله بن أبي عتيق، وعنه يحيى النيسابوري ويعقوب بن حميد وغيرهما، قال أبو حاتم: صدوق قال ابن عدي: روى مناكير. انظر \"الجرح\" لابن أبي ٢/ ١٢٥، \"الكامل\" لابن عدي ١/ ٤٢٤.\n(٧) عثمان بن عبد الله بن أبي عتيق، يروي عن سعيد بن عمرو بن جعدة وروى عنه سليمان بن بلال، ذكره ابن حبان في \"الثقات\" انظر: \"الجرح والتعديل\" لابن أبي حاتم ٦/ ١٥٦، \"الثقات\" لابن حبان ٧/ ١٩٨.\n(٨) ابن هبيرة المخزومي، ذكره ابن حبان في \"الثقات\".\n(٩) لم أجده.\n(١٠) صحابية مشهورة.","vol":"30","page":304},{"text":"الله - ﷺ - قال: \"فضَّل الله قريشًا بسبع خصال لم يعطها أحد قبلهم، ولا يعطيها أحدًا بعدهم، فضَّل الله قريشًا أني منهم، وأن النبوة فيهم، وأن الحجابة منهم، والسقاية فيهم (١)، (ونصرهم الله على الفيل) (٢)، وعبدوا الله عشر سنين لا يعبده غيرهم، وأنزل الله تعالى فيهم سورة لم يشرك فيها أحدًا غيرهم\" (٣).\n* * *\n_________\n(١) فيهم ساقطة من (ب).\n(٢) في (ج): نصرهم الفيل.\n(٣) [٣٦٤١] الحكم على الإسناد:\nضعيف، علته إبراهيم بن محمد بن ثابت، له مناكير، وفيه من لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه البخاري في \"التاريخ الكبير\" ١/ ٣٢١ مختصرًا، وابن عدي في \"الكامل في ضعفاء الرجال\" ١/ ٤٢٤ وفيه: \"بست خصال\"، رواه الطبراني في \"المعجم الكبير\" ٢٤/ ٤٠٩ (٩٩٤)، والحاكم في \"المستدرك\" ٢/ ٥٨٤ (٣٩٧٥)، وقال: حديث صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي بقوله: يعقوب ضعيف وإبراهيم صاحب مناكير، هذا أنكرها. ورواه الواحدي في \"أسباب النزول\" (ص ٤٩٢). كلهم من طريق إبراهيم بن محمد بن أبي ثابت به.\nورواه البخاري في \"التاريخ الكبير\" في الموضع السابق قال: قال لي الأويسي: حدثني سليمان عن عثمان بن عبد الله بن أبي عتيق، عن ابن جعدة المخزومي، عن ابن شهاب، عن النبي - ﷺ - نحوه، وقال البخاري: هذا بإرساله أشبه. اهـ. قلت: وهذِه علة أخرى. وقال الهيثمي في \"مجمع الزوائد\" ١٠/ ٢٤: رواه الطبراني وفيه من لم أعرفه. وقال ابن كثير في تفسير سورة قريش: ذكر حديث غريب في فضلها. ثم أورده \"تفسير ابن كثير\" ١٤/ ٤٦٥.","vol":"30","page":305},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6655>١ </span>- ﴿لِإِيلَافِ قُرَيْشٍ (١) إِيلَافِهِمْ﴾\nاختلف القُرَّاء فيهما، فقرأ عبد الله بن عامر (لإلاف) مهموزًا مختلسًا بلا ياء، وقرأ أبو جعفر (ليْلاف) بغير همز وإنما ذهب إلى طلب الخفة، وقرأ (١) الباقون ﴿لِإِيلَافِ﴾ بالياء مهموزة مشبعة <span data-type=\"title\" id=toc-6656>(٢)</span>. وأما قوله: ﴿إِيلَافِهِمْ﴾ فروى العمري عن أبي جعفر الفليحي (٣) عن ابن كثير (إلْفهم) ساكنة اللام بغير ياء، وتصديق هذِه القراءة ما.\n[٣٦٤٢] أخبرنا الحسين بن محمد بن فنجويه (٤)، حدثنا محمد بن حبش بن عمر المقرئ (٥)، حدثنا أبو حنيفة أحمد بن داود (٦)، حدثنا\n_________\n= وله شاهد من حديث الزبير بن العوام رواه الطبراني في \"المعجم الأوسط\" ٩/ ٧٦ (٩١٧٣) وقال: لم يرو هذا الحديث عن هشام بن عروة إلَّا عبد الله بن مصعب، ولا يروى عن الزبير إلَّا بهذا الإسناد. اهـ.\nوفي إسناده: عبد الله بن مصعب، قال أبو حاتم: هو شيخ أبي عبد الرحمن بن أبي الزناد. اهـ. \"الجرح والتعديل\" ٥/ ١٧٨، وشيخ الطبراني لم أجد له ترجمة. والحديث قال عنه الألباني: حسن لغيره، كما في \"السلسلة الصحيحة\" (١٩٤٤).\n(١) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٢) انظر: \"علل القراءات\" للأزهري ٢/ ٧٩٩، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤١٨)، \"التيسير\" للداني (ص ١٨٢)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٣.\n(٣) في (ب)، (ج): الطليحي، والصواب ما أثبته. وهو كما سماه البغوي في \"معالم التنزيل\" ٨/ ٥٤٥: عبد الوهاب بن فليح.\n(٤) ثقة صدوق، كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) أبو حنيفة، أحمد بن داود الدينوري، تلميذ ابن السكيت، قال الذهبي: صدوق، =","vol":"30","page":306},{"text":"محمد بن حميد (١)، حدثنا مِهران (٢)، عن سفيان (٣)، عن ليث (٤)، عن شهر بن حوشب (٥)، عن أسماء (٦) - ﵄ - قالت: سمعت النبي صلي الله عليه وسلم يقرأ \"إلفهم رحلة الشتاء والصيف\" (٧).\n_________\n= كبير الدائرة، طويل الباع، ألف في النحو واللغة والهندسة والهيئة والوقت وأشياء مات سنة (٢٨٢ هـ)، انظر \"الحير\" للذهبي ١٢/ ٤٢٢.\n(١) ابن حيان الرازي، حافظ، ضعيف، وكان ابن معين حسن الرأي فيه.\n(٢) مهران بن أبي عمر العطار، صدوق له أوهام، سيئ الحفظ.\n(٣) الثوري، ثقة، حافظ، فقيه، كان ربما دلس.\n(٤) ساقط من (ب)، (ج)، وهو الليث بن أبي سليم، صدوق اختلط جدًا، ولم يتميز حديثه فترك.\n(٥) مولي أسماء بنت يزيد صدوق، كثير الإرسال والأوهام.\n(٦) في (ب): أبيها وهو خطأ، وهي أسماء بنت يزيد، صحابية مشهورة.\n(٧) [٣٦٤٢] الحكم على الإسناد:\nضعيف، محمد بن حميد ضعيف، ومحمد بن حبش لم أجده، ومداره على شهر ابن حوشب، وهو ممَّن ينفرد بذكر قراءات عن النبي - ﷺ - لا يأت بها غيره.\nالتخريج:\nأخرجه ابن جرير في \"جامع البيان\" ٣٠/ ٣٠٥ قال: حدثنا محمد بن حميد به. وأبو بكر بن أبي شيبة، كما في \"إتحاف الخيرة المهرة\" ٦/ ٣٠٤ كلاهما بلفظ المصنف.\nوأخرجه أحمد في \"مسنده\" ٧/ ٦١٥ (٢٧٠٦٠).\nوالحاكم في \"المستدرك\" ٢/ ٢٨١ (٣٠١٤)، وقال: هذا حديث غريب عال في هذا الباب، والشيخان لا يحتجان بشهر بن حوشب.\nكلاهما بلفظ: لإيلاف قريش إيلافهم بالياء.\nوأخرجه الطبراني في \"المعجم الكبير\" ٢٤/ ١٧٧ (٤٤٧) بلفظ: ويل أمكم قريش لإيلافكم رحلة الشتاء والصيف. =","vol":"30","page":307},{"text":"وروى الفضل (١) بن شاذان بإسناده عن أبي جعفر والوليد عن أهل الشام (إلا فهم) مهموزة مختلسة بلا ياء.\nوروى محمد بن حبيب الشموني (٢)، عن أبي يوسف الأعشى (٣)، عن أبي بكر (٤)، عن عاصم (٥) (إئلافهم) (٦) بهمزتين الأولى مكسورة، والثانية ساكنة (٧)، الباقون: ﴿إِيلَافِهِمْ﴾ (٨).\n_________\n= كلهم من طريق شهر بن حوشب عن أسماء.\nوقال صالح بن محمد عنه: يروي عن النبي - ﷺ - أحاديث في القراءات لا يأت بها غيره. \"تهذيب التهذيب\" ٢/ ٥١٨. وانظر \"مجمع الزوائد\" ٧/ ١٤٣.\n(١) في (ب)، (ج): المفضل.\n(٢) لم يذكر بجرح أو تعديل.\n(٣) يعقوب بن محمد بن خليفة الكوفي، كذبه الأزدي، وهو محمود في القراءة.\n(٤) أبو بكر بن عياش، المقرئ، ثقة. إلا أنه لما كبر ساء حفظه وكتابه صحيح.\n(٥) ابن أبي النجود، صدوق له أوهام، حجة في القراءة.\n(٦) في الأصل: إألافهم، والمثبت من (ب)، (ج) وهو الموافق لما في \"المبسوط\".\n(٧) الحكم على الإسناد:\nابن حبيب لم يذكر بجرح أو تعديل والأعشى كذاب محمود في القراءة، وأبو بكر لما كبر ساء حفظه.\nالتخريج:\nقال ابن مهران الأصبهاني في \"المبسوط في القراءات العشر\" (ص ١٨): وليس ذلك بمأخوذ، والصحيح المأخوذ به ما قرأناه بالكوفة، في رواية محمد بن غالب وغيره عن الأعشى والبرجمي عن أبي بكر: ﴿إِيلَافِهِمْ﴾ بياء بعد الهمزة، مثل سائر الروايات عن عاصم.\nوانظر \"علل القراءات\" للأزهري ٢/ ٨٠٠.\n(٨) انظر: \"علل القراءات\" للأزهري ٢/ ٧٩٩، \"المبسوط في القراءات العشر\" لابن =","vol":"30","page":308},{"text":"[٣٦٤٣] وأخبرني عقيل بن محمد (١) أن المعافى بن زكريا (٢)، أخبرهم عن محمد بن جرير (٣)، حدثنا أبو كريب (٤)، حدثنا وكيع (٥)، عن أبي مكين (٦)، عن عكرمة (٧) أنه كان يقرأ: (ليلاف قريش الْفَهم) (٨).\nوعدَّ بعضهم السورتين واحدة منهم أُبيُّ بن كعب ولا فصل بينهما في مصحفه (٩).\nوقال سفيان بن عيينة: كان لنا إمام لا يفصل بينهما، ويقرأهما\n_________\n= مهران الأصبهاني (ص ١٨)، \"التيسير\" للداني (ص ٨٢). وقال: أجمعوا على إثبات ياء في اللفظ دون الخط بعد الهمزة في إلفهم. \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٣.\n(١) لم أجده.\n(٢) أبو الفرج النهرواني، ثقة.\n(٣) الطبري، ثقة، صادق، حافظ.\n(٤) محمد بن العلاء بن كريب الهمداني، ثقة، حافظ.\n(٥) وكيع بن الجراح، ثقة، حافظ.\n(٦) نوح بن ربيعة الأنصاري، صدوق.\n(٧) مولى ابن عباس، ثقة، ثبت، عالم بالتفسير.\n(٨) [٣٦٤٣] الحكم على الإسناد:\nشيخ المصنف، لم أجده والأثر حسن كما سيأتي.\nالتخريج:\nأخرجه ابن جرير في \"جامع البيان\" ٣٠/ ٣٠٥، وإسناده حسن، أبو مكين صدوق، وبقية رجاله ثقات، وفيه (لتألُّف قريش إلْفَهم).\n(٩) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٤٥، \"فتح الباري\" لابن حجر ٨/ ٧٣٠.","vol":"30","page":309},{"text":"معًا (١).\nوقال عمرو بن ميمون الأودي: صليت المغرب خلف عمر بن الخطاب - ﵁ - فقرأ في الأولى ﴿وَالتِّينِ وَالزَّيْتُونِ (١)﴾ (٢) وفي الثانية ﴿أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ﴾ (٣) و﴿لِإِيلَافِ قُرَيْشٍ (١)﴾ (٤).\nواختلفوا في العلة الجالبة لهذِه اللام: فقال الفراء: هي متصلة بالسورة الأولى، وذلك أنه ذكَّر أهل مكة عظم نعمه عليهم فيما صنع بالحبشة، ثم قال ﴿لِإِيلَافِ قُرَيْشٍ (١)﴾ يعني فعلنا ذلك بأصحاب الفيل نعمة منَّا على قريش إلى نعمتنا عليهم في رحلتهم الشتاء والصيف، فكأنه قال: نعمة إلى نعمة (٥). فتكون اللام بمعنى إلى، وقال الكسائي والأخفش: هي لام التعجب، يقول: أعجبوا لإيلاف قريش رحلة الشتاء والصيف وتركهم عباد رب هذا البيت (٦)، ثم أمرهم بعبادته، وهذا كما تقول في الكلام\n_________\n(١) انظره في \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤١٣)، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ١٩٦)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٠٠.\n(٢) التين: ١.\n(٣) الفيل: ١.\n(٤) رواه ابن أبي شيبة في \"مصنفه\" ١/ ٣١٤ (٣٥٩٣) قال: حدثنا أبو الأحوص، ورواه عبد الرزاق في \"مصنفه\" ٢/ ١٠٩ (٢٦٩٧) حدثنا سفيان الثوري. كلاهما عن أبي إسحاق عن عمرو بن ميمون به وإسناده صحيح.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٣.\n(٦) في (ج) زيادة: الذي أطعمهم من جوع.","vol":"30","page":310},{"text":"لزيد وإكرامنا إياه على وجه التعجب، أي أعجبوا لذلك. والعرب إذا جاءت بهذِه (١) اللام اكتفوا بها دليلًا على التعجب من إظهار الفعل (٢). كقول الشاعر:\nأغَرَّك أن قالوا لقرة شاعرًا ... إيّاه أعني من عَرْيف (٣) وشاعر (٤)\nأي: اعجبوا لِقرة شاعرًا. وقيل: هي لام (كي) مجازها فجعلهم كعصف مأكول ليولف قريشًا، فكان هلاك أصحاب الفيل سببًا لبقاء إيلاف قريش، ونظام حالهم، وقوام أمرهم (٥) ومالهم (٦). وقال الزجَّاج: هي مردودة إلى ما بعدها تقديره فليعبدوا رب هذا البيت لإيلافهم رحلة الشتاء والصيف (٧).\nوقريش هم ولد النضر بن كنانة فمن ولده النضر فهو قرشي،\n_________\n(١) في الأصل، (ج): بهذا.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٠٦، \"معالم التنزيل\" للبغوي ٨/ ٥٤٦، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٠١.\n(٣) العريف: القيّم والسيد لمعرفته بسياسة القوم.\nانظر: \"لسان العرب\" لابن منظور ٩/ ٢٣٨.\n(٤) هذا البيت من شواهد الطبري في \"جامع البيان\" ٣٠/ ٣٠٦ ولم أهتد إلى قائله.\n(٥) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٦) انظر: \"إملاء ما منّ به الرحمن\" للعكبري ٢/ ٢٩٥.\n(٧) انظر: \"معاني القرآن\" للزجاج ٥/ ٣٦٥، ورجَّح الطبري في \"جامع البيان\" ٣٠/ ٣٠٦ أنها للتعجب. وللاستزادة انظر: \"إعراب القرآن\" للنحاس ٥/ ٢٩٣، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٣٤، \"فتح القدير\" للشوكاني ٥/ ٤٩٧.","vol":"30","page":311},{"text":"ومن لم يلده النضر فليس بقرشي (١)، قال رسول الله - ﷺ -: \"إنا بني النضر بن كنانة لا نقفوا أُمّنا (٢) ولا ننتفي من أبينا\" (٣).\n_________\n(١) انظر: \"الطبقات الكبرى\" لابن سعد ١/ ٢٠، \"أخبار مكة\" للفاكهي ٥/ ١٧٠. قال ابن حجر في \"فتح الباري\" ٦/ ٥٣٤: وبذلك جزم أبو عبيدة، وقيل إن قريشًا هم ولد فهر بن مالك بن النضر وهذا قول الأكثر، وبه جزم مصعب، قال: ومن لم يلده فهر فليس قرشيًا.\nوقال في موضع آخر ٣/ ٤٥٣: فيترجح القول بأن قريشًا من ولد فهر بن مالك على القول بأنهم ولد كنانة، نعم لم يعقب النضر غير مالك ولا مالك غير فهر، فقريش ولد النضر بن كنانة.\nقلت: قال ابن هشام في \"السيرة النبوية\" ١/ ٦٨: ولد النضر بن كنانة رجلان: مالك بن النضر ويخلد بن النضر. فكلام ابن حجر ﵀ متعقب. وقد بسط المسألة ابن كثير ﵀ في \"البداية والنهاية\" ٢/ ٢٠١ - ٢٠٢، ورجَّح أنهم من ولد النضر بن كنانة، وساق الأدلة منها ما سيذكره المصنف وكذا رجحه القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٠٢.\n(٢) لا نقفوا أمنا: أي لا نتهمها ولا نقذفها، يقال: قفا فلانٌ فلانًا إذا قذفه بما ليس فيه، وقيل معناه: لا نترك النسب إلى الآباء وننتسب إلى الأمهات.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٩٤.\n(٣) لم يسنده المصنف، وقد رواه الإمام أحمد في \"مسنده\" ٦/ ٢٧٦ (٢١٣٣٢) قال: حدثنا عبد الرحمن بن مهدي، حدثنا حمَّاد بن سلمة، عن عقيل بن طلحة، عن مسلم بن هيضم، عن الأشعث عن قيس قال: أتيت رسول الله - ﷺ - في وفد لا يرون أني أفضلهم، فقلت: يا رسول الله، إنا نزعم أنكم منا، قال: \"نحن بنو النضر بن كنانة لا نقفوا أُمنا، ولا ننتفي من أبينا\" قال: فكان الأشعث يقول: لا أوتى برجل نفى قريشًا من النضر بن كنانة إلَّا جلدته الحد.\nورواه: ابن ماجه في كتاب الحدود، باب: من نفى رجلًا من قبيلة (٢٦١٢)، والطبراني في \"المعجم الكبير\" ١/ ٢٣٥ (٦٤٥)، قال الهيثمي في \"مجمع الزوائد\" ٨/ ٢١٦: فيه من لم أعرفه. كلهم من حديث حماد بن سلمة به، ورجاله =","vol":"30","page":312},{"text":"[٣٦٤٤] أخبرني أبو بكر الجوزقي (١)، أخبرنا (٢) أبو العباس الدغولي (٣)، حدثنا محمد بن يحيى الذهلي (٤)، حدثنا أبو المغيرة (٥)، حدثنا الأوزاعي (٦)، حدثنا أبو عمار شداد (٧)، عن واثلة بن الأسقع (٨) - ﵁ - قال: قال رسول الله - ﷺ -: \"إن الله ﷿ اصطفي بني كنانة من بني إسماعيل، واصطفى من بني كنانة قريشًا، واصطفي من قريش بني هاشم، واصطفاني من بني هاشم\" (٩).\n_________\n= ثقات عدا مسلم بن هيضم، ويقال: هيصم بالمهملة. ذكره ابن حبان في \"الثقات\" ٥/ ٣٩٩، وروى له مسلم في \"صحيحه\". والحديث حسنه الألباني في \"صحيح ابن ماجه\" (٢١٣٢)، وفي \"سلسلة الأحاديث الصحيحة\" (٢٣٧٥).\nوقال البوصيري في \"مصباح الزجاجة\" ٣/ ١١٨: هذا إسناد صحيح رجاله ثقات، لأن عقيل بن طلحة وثقه ابن معين والنسائي، وذكره ابن حبان في \"الثقات\"، وباقي رجال الإسناد على شرط مسلم.\nقال ابن كثير في \"البداية والنهاية\" ٢/ ٢٠١: وهذا إسناد جيد قوي وهو فيصل في هذِه المسألة فلا التفات إلى قول من خالفه.\n(١) محمد بن عبد الله الجوزقي، ثقة.\n(٢) في (ب)، (ج): حدثنا.\n(٣) محمد بن عبد الرحمن الإمام الحافظ المجود.\n(٤) الذهلي، ثقة، حافظ جليل.\n(٥) عبد القدوس بن الحجاج الخولاني الحمصي، ثقة.\n(٦) عبد الرحمن بن عمرو، ثقة، حافظ.\n(٧) شداد بن عبد الله، ثقة يرسل.\n(٨) صحابي مشهور.\n(٩) [٣٦٤٤] الحكم على الإسناد:\nرجاله ثقات، والحديث صحيح كما سيأتي. =","vol":"30","page":313},{"text":"وسموا قريشًا من التقرش وهو التكسب والتقلب والجمع والطلب، وكانوا قومًا تجارًا، وكانوا على المال والإفضال حِراصًا (١).\nوسأل معاوية عبد الله بن عباس: لم سُمِّيت قريش قريشًا؟ فقال: لدابة في البحر يقال: لها القرش تأكل ولا تؤكل وتعلو ولا تُعلى (٢). قال: وهل تعرف العرب ذلك في أشعارها؟ قال: نعم. قال الشاعر (٣) (٤):\nوقريش هي التي تسكن البحر ... بها سميت قريش قريشا\nسُلِّطت بالعُلُوّ في لُجَّة البـ ... حر على سائر البحور جيوشا (٥)\n_________\n= التخريج:\nرواه الإِمام مسلم في \"صحيحه\" في كتاب الفضائل، باب: فضل نسب النبي - ﷺ - (٢٢٧٦) من طريق الأوزاعي، وفيه التصريح بسماع أبي عمار من واثلة بن الأسقع - ﵁ -.\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٤٦.\n(٢) في (ج): لا يعلي عليها.\n(٣) هو المسروح بن عمرو الحميري كما في \"أخبار مكة\" للفاكهي ٥/ ١٧٠، وفي \"دلائل النبوة\" للبيهقي ١/ ١٨٠، \"معالم التنزيل\" للبغوي ٨/ ٥٤٦ الجمحي، وفي \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٠٣ سماه تبع.\n(٤) في (ب)، (ج): قال الشاعر في فخرهم وفضلهم.\n(٥) جاش البحر. جيشا: هاج فلم يُستطع ركوبه.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٢٧٧.","vol":"30","page":314},{"text":"تأكل الغث والسمين ولا ... تترك فيه لذي الجناحين ريشا\nهكذا في الكتاب حَيّ قريش ... يأكلون البلاد أكلًا كميشا (١)\nولهم آخر الزمان نبيّ ... يكثر القتل فيهم والخموشا\nيملأ الأرضَ خيله ورجالًا ... يحسرون المطي حسرًا (٢) كميشا (٣)\n(ويقال: إن قصيًّا هو رجل من بني كنانة جمع قريشًا وولي أمرهم فسمى مجمعًا، وسميت قريش قريشًا لتجمعهم إلى قصي، والتجمع\n_________\n(١) في الأصل كشيش وما أثبته من (ج)، والمصحح في نسخة (ب) وهو الموافق للمصادر التي ذكرته. وكميشا: أي سريعًا، رجل كمْش وكميش: عزوم ماض سريع في أموره.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٣٤٣.\n(٢) في (ب)، (ج): يحشرون - حشرًا بالمعجمة. ومعنى يحسرون بالمهملة يقال: حسرت الدابة والناقة حسرًا واستحسرت: أعيت وكَلت.\nانظر: \"لسان العرب\" لابن منظور ٤/ ١٨٨.\n(٣) رواه البيهقي في \"دلائل النبوة\" ١/ ١٨٠، والواحدي في \"الوسيط\" ٤/ ٥٥٦ كلاهما من حديث محمَّد بن الخليل، حدثنا أبو غريب، حدثنا وكيعِ، عن هشام ابن عروة، عن أبيه، عن أبي ريحانة، به. وأبو ريحانة صدوق تغير بأخرة كما في \"تقريب التهذيب\" لابن حجر ١/ ٥٣٥.\nوانظر: \"أخبار مكة\" للفاكهي ٥/ ١٧٠، \"النكت والعيون\" للماوردي ٦/ ٣٤٦، \"معالم التنزيل\" للبغوي ٨/ ٥٤٦، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٠٣.","vol":"30","page":315},{"text":"التقرش، وقيل: إن النضر بن كنانة كان يسمى القرش) (١) (٢).\nوقوله: ﴿إِيلَافِهِمْ﴾ بدل من الإيلاف الأول، وترجَمَة له (٣)، ومن أسقط الياء من الإيلاف (٤) الأول احتج (٥) يقول أبي طالب يوصي أخاه (٦) أبا لهب برسول الله - ﷺ -:\nلا تَتْركنهُ ما حَييت لُمعْظَمٍ ... وكن رجُلًا ذا نجدةٍ وعفاف\nتذود العِدا عن عصبةٍ هاشميةٍ ... إلافُهُمُ في الناس خير إلاف (٧)\nواختلفوا في وجه انتصاب الرحلة: فقيل: نصب على المصدر أي: ارتحالهم رحلة، وإن شئت نصبته بوقوع إيلافهم عليه، وإن\n_________\n(١) في الخلاف في سبب تسمية قريش. ينظر: \"أخبار مكة\" للفاكهي ٥/ ١٦٩، \"السيرة النبوية\" لابن هشام ١/ ٦٧، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ١٩٦)، \"البداية والنهاية\" ٢/ ٢٠١ - ٢٠٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٠٣، \"فتح الباري\" لابن حجر ٦/ ٥٣٤، \"لسان العرب\" لابن منظور ٦/ ٣٣٤ (قرش).\n(٢) ما بين القوسين ساقطة من الأصل، وأثبته من (ب)، (ج).\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٠٧، \"إعراب القرآن\" للنحاس ٥/ ٢٩٤، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ١٩٧).\n(٤) في الأصل: الألأف، والمثبت من (ب)، (ج).\n(٥) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٦) ساقطة من (ب).\n(٧) انظر: \"النكت والعيون\" للماوردي ٦/ ٣٤٦، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٠٢، \"فتح القدير\" للشوكاني ٥/ ٤٩٨.","vol":"30","page":316},{"text":"شئت على الظرف بمعنى على رحله، وإن شئت جعلتها في محل الرفع على معنى هما رحلة (١) الشتاء والصيف (٢)، والأول أعجب وأحب إلى لأنها مكتوبة في المصاحف بغير ياء (٣).\nوأما التفسير: فروى عكرمة وسعيد بن جبير، عن ابن عبَّاس قال: كانوا يشتون بمكة ويصيفون بالطائف فأمرهم الله أن يقيموا بالحرم ويعبدوا رب هذا البيت (٤).\nوقال أبو صالح: كانت الشام منها أرض (٥) باردة، ومنها أرض حارة، فكانوا يرحلون في الشتاء إلى الحارة، وفي الصيف إلى الباردة (٦). وقال آخرون: كانت لهم رحلتان في كل عام للتجارة إحداهما في الشتاء إلى اليمن لأنها أدفئ، والأخرى في الصيف إلى\n_________\n(١) في (ب)، (ج): رحلتا.\n(٢) انظر: \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ١٩٧)، \"إعراب القرآن\" للنحاس ٥/ ٢٩٤، \"إملاء ما منَّ به الرحمن\" للعكبري (ص ٢٩٥)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٠٦، \"فتح القدير\" للشوكاني ٥/ ٤٩٨.\n(٣) قال الزمخشري في \"الكشاف\" ٤/ ٧٩٧: أراد رحلتي الشتاء والصيف، فأفرد لأمن اللبس.\n(٤) رواه النسائي في \"السنن الكبرى\" ٦/ ٥٢٢ من طريق سعيد بن جبير بنحوه، ورواه ابن أبي عاصم في \"كتاب السنة\" ٢/ ٦٤٢، ورواه الطبري في \"جامع البيان\" ٣٠/ ٣٠٨، وأبو الشيخ في \"طبقات المحدثين بأصبهان\" ١/ ٤٢٤ - ٤٢٥ وهذا هو القول الأول في معنى الرحلتين.\n(٥) ساقطة من (ج).\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٢٥، وهو القول الثاني في معنى الرحلتين.","vol":"30","page":317},{"text":"الشام (١)، وكان الحرم واديًا جدبًا لا زرع فيه ولا ضرع، ولا ماء، ولا شجر، وإنما كانت قريش تعيش بها بتجارتهم ورحلتهم، وكان لا يتعرض (٢) لهم أحد بسوء، وكانوا يقولون: قريش سكان حرم الله وولاة بيته، فلولا الرحلتان لم يكن لأحد بمكة مقام، ولولا الأمن بجوار البيت لم يقدروا على التصرف فشق عليهم الاختلاف إلى اليمن والشام فأخصبت تَبَالة وجُرَش والجَنَد من بلاد اليمن فحملوا الطعام إلى مكة (وأهلُ الساحل في البحر على السفن، وأهلُ البر على الإبل والحمر) (٣)، فألقى أهل الساحل بجُدَّة، وأهل البر بالمحصب، وأخصبت الشام فحملوا الطعام إلى مكة، فحمل أهل الشام إلى الأبطح، وحمل أهل اليمن إلى جدة، فامتاروا من قريب وكفاهم الله مؤمنة الرحلتين وأمرهم بعبادة رب البيت (٤).\n[٣٦٤٥] أخبرنا أبو القاسم الحسن بن محمَّد (بن حبيب) (٥)، أخبرنا أبو الوليد حسَّان بن محمَّد (٦)، حدثنا القاسم بن زكريا\n_________\n(١) رواه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٩٨ عن الكلبي، وهذا هو القول الثالث.\n(٢) في (ب)، (ج): يعرض.\n(٣) ما بين القوسين ساقط من (ج).\n(٤) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٤١٣)، \"معاني القرآن\" للفراء ٣/ ٢٩٤، \"معالم التنزيل\" للبغوي ٨/ ٥٤٧، \"لباب التأويل\" للخازن ٤/ ٤٧٦.\n(٥) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج)، وهو الحبيبي، قيل: كذبه الحاكم.\n(٦) ابن أحمد بن هارون، الإِمام الحافظ، شيخ خراسان ومفتيها.","vol":"30","page":318},{"text":"المطرز (١)، حدثنا محمَّد بن سليمان (٢)، حدثنا أبو عوانة (٣)، عن أبي بشر (٤)، عن سعيد بن جبير (٥) قال: مرَّ رسول الله - ﷺ - ومعه أبو بكر وبلال (٦) - ﵄ - بملأ وهم ينشدون:\nقل للذي طلب السماحة والندى ... هلَّا مررت بال عبد الدار\nهذا مررت بهم تريد قراهم ... منعوك من جهد ومن إقتار\nفقال رسول الله - ﷺ - لأبي بكر: \"هكذا قال الشاعر؟ \" (٧). قال: لا، والذي بعثك بالحق قال (٨):\nقل للذي طلب السماحة والندى ... هلَّا مررت بآل عبد مناف\nهلَّا مررت بهم تريد قراهم ... منعوك من جهد من إكتاف (٩)\n_________\n(١) القاسم بن زكريا بن يحيى البغدادي، ثقة.\n(٢) محمَّد بن سليمان بن حبيب الأسدي، أبو جعفر، ثقة.\n(٣) وضَّاح بن عبد الله اليشكري، ثقة، ثبت.\n(٤) أبو بشر الأحمسي، ثقة، ثبت.\n(٥) ثقة، ثبت، فقيه.\n(٦) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٧) في (ب)، (ج): \"أهكذا قال الشاعر يا أبا بكر؟ \".\n(٨) في (ب): بل قال.\n(٩) في (ب)، (ج): منعوك متفقر ومن إجحاف.","vol":"30","page":319},{"text":"الرايشين وليس يوجد رايش (١) ... والقائلين هلم للأضياف\nوالخالطين (٢) غنيهم لفقيرهم ... حتى يصير فقيرهم كالكاف\nوالقائمين بكل وعد صادق ... والراحلين لرحلة الإيلاف\nعَمْرو العلا (٣) هَشَم الثريد (٤) لقومه ... ورجال مكة مُسِنتون (٥) عجاف\nسفرين سَنهما له ولقومه ... سفر الشتاء ورحلة الأصياف (٦)\n_________\n(١) يقال: راشه يريشه إذا أحسن إليه، وكل من أوليته خيرًا فقد رشته، ومن حديث أبي بكر والنسابة: الرائشون ... وذكر البيت.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٣١٠.\n(٢) في (ج): الخاطبين.\n(٣) في \"السيرة النبوية\" لابن هشام ١/ ٩٥: عمرو الذي هشم.\n(٤) قال ابن هشام في \"السيرة النبوية\" ١/ ٩٥: وكان هاشم فيما يزعمون أول من سنَّ الرحلتين لقريش، رحلتي الشتاء والصيف، وأول من أطعم الثريد بمكة، وإنما كان اسمه عمرًا فما سُمي هاشمًا إلَّا بهشمه الخبز بمكة لقومه.\n(٥) مُسْنِتون: أصابتهم سنة وقحط وأجدبوا، ومنه قول ابن الربعري: عمرو العلا ... البيت.\nانظر: \"لسان العرب\" لابن منظور ١/ ٩٥.\n(٦) [٣٦٤٥] الحكم على الإسناد:\nمرسل، وشيخ المصنف تكلم فيه الحاكم. =","vol":"30","page":320},{"text":"قال الكلبي: وكان أول من حمل السمراء من الشام ورحَّل إليها الإبل هاشم بن عبد مناف (١) (٢).\n\n<span data-type=\"title\" id=toc-6657>٣ </span>- ﴿فَلْيَعْبُدُوا﴾ لام الأمر (٣) ﴿رَبَّ هَذَا الْبَيْتِ (٣) الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ﴾\n[٣٦٤٦] أخبرنا أبو عبد الله الحسين بن محمَّد (٤)، حدثنا أبو الفضل عبيد الله بن عبد الرحمن بن محمَّد (٥)، حدثنا حمزة بن القاسم بن عبد العزيز (٦)،\n_________\n= التخريج:\nالمرفوع لم أجده. وأما الأبيات فانظرها في \"السيرة النبوية\" لابن هشام ١/ ٩٥، ١٢٠، \"النكت والعيون\" للماوردي ٦/ ٣٤٧، \"معالم التنزيل\" للبغوي ٨/ ٥٤٨، \"البداية والنهاية\" لابن كثير ٢/ ٢٥٣، وعزاه إلى مطرود بن كعب الخزاعي، وقيل للزبعري والد عبد الله. وانظر كذلك ٣/ ١٤٢.\n(١) انظر \"السيرة النبوية\" لابن هشام ١/ ٩٥، \"معالم التنزيل\" للبغوي ٨/ ٥٤٨، \"لباب التأودل\" للخازن ٤/ ٤٧٦.\n(٢) قول الكلبي ساقط من نسخة (ب).\n(٣) لام الأمر: ساقط من (ب)، (ج).\nوانظر: \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ٩٩).\n(٤) ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٥) أبو الفضل عبيد الله بن عبد الرحمن بن محمَّد الزهريّ، سمع جعفر بن محمَّد الفريابي وغيره، وحدث عنه البرقاني وآخرون، قال الدارقطني: ثقة، صدوق صاحب كتاب. انظر: \"تاريخ بغداد\" للخطيب ١٠/ ٣٦٨، \"سير أعلام النبلاء\" للذهبي ٣١/ ٤٦٢.\n(٦) حمزة بن القاسم بن عبد العزيز، أبو عمر الهاشمي، سمع من سعدان بن نصر وغيره، روى عنه الدارقطني وآخرون، قال الخطيب: كان ثقة مشهور بالصلاح. انظر: \"تاريخ بغداد\" للخطيب ٨/ ١٨١، \"السير\" للذهبي ٢٩/ ٣٦٣.","vol":"30","page":321},{"text":"حدثنا حنبل (١) بن إسحاق، حدثنا أحمد بن حنبل (٢)، حدثنا سيَّار (٣)، حدثنا جعفر (٤)، قال: سمعت مالك بن دينار (٥)، يقول: ما سقطت أمة من عين الله تعالى إلَّا ضرب أكبادها بالجوع (٦).\n﴿وَآمَنَهُمْ مِنْ خَوْفٍ﴾ وذلك أنهم كانوا يقولون: نحن قطَّان (٧) حرم الله. فلا يعرض لهم أحد في الجاهلية وإن كان الرجل ليصاب في الحي من أحياء العرب فيقال: حرمي حرمي. فيُخَلى عنه وعن ماله تعظيمًا\n_________\n(١) ساقطة من (ج)، وهو حنبل بن إسحاق بن حنبل الشيباني، أبو علي، ابن عم الإِمام أحمد، سمع من أبي نعيم وخلق كثير، روى عنه عبد الله البغوي وأبو بكر الخلال وغيرهما، قال الدارقطني: كان صدوقًا، وقال الخطيب: كان ثقة انظر: \"تاريخ بغداد\" للخطيب ٨/ ٢٨٦، \"التذكرة\" للذهبي ٢/ ٦٠٠.\n(٢) أحد الأئمة، ثقة، حافظ.\n(٣) ابن حاتم العنزي، صدوق، له أوهام.\n(٤) جعفر بن سليمان الضبعي صدوق، لكنه كان يتشيع.\n(٥) أبو يحيى البصري، صدوق.\n(٦) [٣٦٤٦] الحكم على الإسناد:\nحسن، فيه جعفر، صدوق، وسيَّار صدوق له أوهام.\nالتخريج:\nأخرجه أحمد في كتاب الزهد (ص ٣٢٥).\nوأخرجه ابن أبي عاصم في \"الزهد\" ٢/ ٣٢٥.\nوأخرجه البيهقي في \"شعب الإيمان\" ٣/ ١٩٨ (٣٣١٦) وفيه: ضرب أكابرها ولعله تصحيف.\nكلهم من طريق سيار به، وإسناده حسن.\n(٧) القُطان: المقيمون، ومجاوروا مكة قطانها.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٣٤٣.","vol":"30","page":322},{"text":"للحرم، وكان غيرهم من قبائل العرب إذا خرج أُغير عليه (١).\nوقال الضحاك والربيع وشريك وسفيان: وآمنهم من الجذام فلا يصيبهم ببلدهم الجذام (٢).\n[٣٦٤٧] وأخبرنا أيضًا أبو الحسن علي بن محمَّد بن الحسن الجرجاني المقرئ (٣)، حدثنا أبو عبد الله محمَّد بن عيسى المقرئ البروجردي (٤) ببغداد، حدثنا أبو سعيد عمير بن مرداس (٥)، حدثنا (محمَّد بن) (٦) بكير الحضرمي،\n_________\n(١) قاله قتادة بنحوه. أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٣٩٨، والطبري في \"جامع البيان\" ٣٠/ ٣٠٩.\n(٢) انظر \"جامع البيان\" للطبري ٣٠/ ٣٠٩، \"معالم التنزيل\" للبغوي ٨/ ٥٤٨، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٠٩. وقد ورد كذلك عن ابن عباس رواه الطبري في الموضع المتقدم، وأبو الشيخ الأصبهاني في \"طبقات المحدثين بأصبهان\" ١/ ٤٢٤ - ٤٢٥.\n(٣) أبو الحسين الخبازي، إمام ثقة.\n(٤) أبو عبد الله محمَّد بن عيسى ابن ديزك البروجردي، حدث عن عمير بن مرداس وغيره، وحدث عنه سلامة النصيبي، وأبو نعيم الأصبهاني وقال: عنه: ثقة وقال الخطيب: كان ثقة مستورا إلا أنه كان يغلط. \"تاريخ بغداد\" للخطيب ٢/ ٤٠٥، \"الأنساب\" للسمعاني ١/ ٣٣٢.\n(٥) الدونقي، قال ابن حبان: يغرب.\n(٦) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج)، وهو محمَّد بن بكير بن واصل الحضرمي، من أهل بغداد، يروي عن بن عيينة وابن وهب، وروى عنه أحمد بن منصور الرمادي قال أبو حاتم: صدوق عندي يغلط أحيانا، وقال ابن حجر: صدوق يخطئ. انظر: \"الجرح والتعديل\" ٧/ ٢١٤، \"التقريب\" لابن حجر (٧٦٥).","vol":"30","page":323},{"text":"حدثنا القاسم بن عبد الله (١)، عن أبي بكر بن محمَّد (٢)، عن سالم (٣) قال: قال رسول الله - ﷺ -: \"غبار المدينة يبرئ من الجذام (٤) \" (٥).\n_________\n(١) ابن عمر بن حفص بن عاصم بن عمر بن الخطاب، متروك، رواه أحمد بالكذب.\n(٢) أبو بكر بن محمَّد بن زيد بن عبد الله بن عمر العدوي، ثقة.\n(٣) سالم بن عبد الله بن عمر بن الخطَّاب، أحد الفقهاء السبعة، ثبت. عابد.\n(٤) الجذام، قال ابن فارس: الجيم والذال والميم أصل واحد وهو القطع، والجذم سمي لتقطع الأصابع، وهو داء معروف. \"معجم مقاييس اللغة\" ١/ ٤٣٩، \"لسان العرب\" ١٢/ ٨٧. وانظر \"النهاية في غريب الحديث\" ١/ ٢٥١.\n(٥) [٣٦٤٧] الحكم على الإسناد:\nضعيفٌ جدًّا؛ علته القاسم بن عبد الله متروك، والحديث مرسل.\nالتخريج:\nقال العجلوني في \"كشف الخفاء\" ٢/ ١٠٢.\nرواه أبو نعيم في الطب عن ثابت بن قيس بن شماس، ورواه ابن السني بلفظ: يبرئ من الجذام.\nورواه الزبير بن بكار في \"أخبار المدينة\" عن إبراهيم بلاغًا بلفظ: يطفئ الجذام اهـ.\nوقال المناوي: جاء ذلك عن ابن عمر مرفوعًا: روى رزين أنه قال: لما رجع النبي - ﷺ - من تبوك تلقاه رجال من المخلفين فأثاروا غبارًا فخمروا فغطى بعض من كان معه أنفه فأزال رسول الله - ﷺ - اللثام عن وجهه وقال: أما علمتم أن عجوة المدينة شفاء من السم وغبارها شفاء من الجذام. \"فيض القدير\" ٤/ ٥٢٦.\nوذكره المنذري في \"الترغيب والترهيب\" ٢/ ٢٢٨ من حديث سعد بن أبي وقاص، ولفظه: لما رجع رسول الله - ﷺ - من تبوك تلقاه رجال .. الخ، كما تقدم، وقال: ذكره رزين العبدري في جامعه ولم أره في الأصول.\nوذكره السيوطي في \"الجامع الصغير\" ٢/ ١٩٧ (٥٧٥٤) وقال: رواه ابن السني وأبو نعيم في الطب، عن أبي بكر بن محمَّد عن سالم مرسلًا. وانظر \"ضعيف الجامع الصغير\" للألباني (ص ٥٦٩).","vol":"30","page":324},{"text":"وقال علي - ﵁ -: ﴿وَآمَنَهُمْ﴾ (١) أن تكون الخلافة إلَّا فيهم (٢).\n_________\n(١) في (ب)، (ج): ﴿وَآمَنَهُمْ مِنْ خَوْفٍ﴾.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٠٩.\nقال الطبري في \"جامع البيان\" ٣٠/ ٣٠٩: والصواب من القول في ذلك أن يقال: إن الله تعالى ذكره أخبر أنه ﴿وَآمَنَهُمْ مِنْ خَوْفٍ﴾ والعدو متخوف منه، والجذام مخوف منه، ولم يخصص الله الخبر عن أنه آمنهم من العدو دون الجذام ولا من الجذام دون العدو، بل عم الخبر بذلك فالصواب أن يعم كما عم جلَّ ثناؤه، فيقال: آمنهم من المعنيين كليهما.","vol":"30","page":325},{"text":"<span data-type=\"title\" id=toc-6658>١٠٧ - سُورَة المَاعُون</span>","vol":"30","page":327},{"text":"سورة أرأيت\nمكية (١)، وهي مائة وخمسة (٢) وعشرون حرفًا (٣) وخمس (٤) وعشرون كلمة، وسبع آيات (٥).\n[٣٦٤٨] أخبرنا أبو الحسن محمَّد بن القاسم الفقيه (٦)، حدثنا\n_________\n(١) قال ابن عطية في \"المحرر الوجيز\" ٥/ ٥٢٧: وهي مكية بلا خلاف علمته، وقال المصنف: هي مدنية.\nقلت: وهذا وهم منه ﵀ فالمصنف نصَّ على أنها مكية كما ترى. والخلاف حاصل فيها كما ذكر ذلك ابن الجوزي حيث قال: وفيها قولان: أحدهما: مكية قاله الجمهور، والثاني: مدنية. روي عن ابن عباس وقتادة، وقال هبة الله المفسر: نزل نصفها بمكة في العاص بن وائل ونصفها بالمدينة في عبد الله بن أُبيَّ المنافق.\nانظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٤٣، \"لباب التأويل\" للخازن ٤/ ٤٧٨.\n(٢) في (ب)، (ج): وثلاثة وعشرون حرفًا.\n(٣) قال الداني في \"البيان في عد آي القرآن\" (ص ٢٩١): كذا قال عطاء وهو وهم، والصحيح أن حروفها مائة واثنا عشر حرفا، وثلاثة عشر حرفًا لاختلاف المصاحف في إثبات الألف وحذفها في قوله تعالى: أرأيت. والصواب مائة وثلاثة عشر حرفًا مع رسم الألف في أرأيت وصلاتهم، واحد عشر دونهما، واثنا عشر حرفًا مع حذف أحدهما وصلاتهم مرسومة بغير واو في كل المصاحف.\n(٤) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٥) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٩١)، \"لباب التأويل\" للخازن ٤/ ٤٧٨.\n(٦) ابن أحمد المرتب، لم يذكر بجرح أو تعديل.","vol":"30","page":329},{"text":"أبو محمَّد بن أبي حامد (١)، حدثنا أبو جعفر محمَّد بن الحسن الأصفهاني (٢)، حدثنا مؤمل بن إسماعيل (٣)، حدثنا سفيان الثوري (٤)، حدثنا أسلم (٥) المنقري، عن عبد الله بن عبد الرحمن ابن أبزى (٦)، عن أبيه (٧)، عن أبي بن كعب، قال: قال رسول الله - ﷺ -: \"من قرأ سورة ﴿أَرَأَيْتَ﴾ غفر الله له إن كان للزكاة مؤديًا\" (٨).\n_________\n(١) عبد الله بن أحمد بن جعفر، ثقة.\n(٢) قال الخطيب: كان ثقة.\n(٣) أبو عبد الرحمن، صدوق، سيئ الحفظ.\n(٤) ثقة، حافظ فقيه عابد، إمام حجة، وكان ربما دلس.\n(٥) في (ب)، (ج): سالم. وهو أبو سعيد المنقري، ثقة.\n(٦) الخزاعي، مقبول.\n(٧) صحابي.\n(٨) [٣٦٤٨] الحكم على الإسناد:\nضعيف، فيه مؤمل بن إسماعيل صدوق سيئ الحفظ، ومتن الحديث موضوع كما تقدم ذكره.\nالتخريج:\nتقدم مرارًا في أوائل السور.","vol":"30","page":330},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6659>١ </span>- قوله ﷿: ﴿أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ (١)﴾\nقال مقاتل والكلبي: نزلت في العاص بن وائل السهمي.\nالسدي ومقاتل بن حيان وابن كيسان: يعني الوليد بن المغيرة.\nالضحاك: في عمرو بن عائذ بن عمران بن مخزوم.\nوقيل: هبيرة بن أبي وهب المخزومي.\nابن جريج: كان أبو سفيان بن حرب ينحر كل أسبوع جزورين، فأتاه يتيم فسأله شيئًا فقرعه بعصاه، فأنزل الله ﷿ فيه (١): ﴿أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ (١)﴾ <span data-type=\"title\" id=toc-6660>(٢)</span>.\n\n٢ - ﴿فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ (٢)﴾\nأي: يقهره (٣) ويزجره ويدفعه عن حقه، والدع: الدفع في جفوة (٤) (٥). وقرأ أبو رجاء (يدَع اليتيم) (٦) أي يتركه ويُقصِّر في حقه.\n_________\n(١) ساقطة من (ب)، (ج).\n(٢) انظر هذِه الأقوال في \"أسباب النزول\" للواحدي (ص ٤٩٣)، \"معالم التنزيل\" للبغوي ٨/ ٥٥١، \"زاد المسير\" لابن الجوزي ٩/ ٢٤٣ - ٢٤٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٠.\n(٣) في (ج): ينهره.\n(٤) في (ب): حقوه، وفي (ج): حفيرة، والصواب ما أثبته.\nوانظر \"لسان العرب\" لابن منظور ٨/ ٨٥.\n(٥) في (ب)، (ج) زيادة: وقيل: عن حقوقه.\n(٦) انظر: \"المحتسب\" لابن جني ٢/ ٣٧٤، وقال: معناه والله أعلم يعرض عنه =","vol":"30","page":331},{"text":"<span data-type=\"title\" id=toc-6661>٣ </span>- ﴿وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ (٣) فَوَيْلٌ لِلْمُصَلِّينَ <span data-type=\"title\" id=toc-6662>(٤) </span>الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ <span data-type=\"title\" id=toc-6663>(٥)﴾</span>\n[٣٦٤٩] حدثنا أبو محمَّد عبد الله بن حامد بن محمَّد (١) الفقيه، أخبرنا أبو حامد أحمد بن محمَّد بن الحسن بن (٢) الشرقي، حدثنا محمَّد بن إسحاق الصَّغاني (٣) ببغداد، حدثنا عمرو بن الربيع بن طارق (٤)، حدثنا عكرمة بن إبراهيم (٥)، عن عبد الملك بن عمير (٦)، عن مصحب بن سعد (٧)، (عن سعد) (٨) قال: سألت رسول الله - ﷺ -\n_________\n= ويجفوه، فهو سائر إلى معنى القراءة العامة: ﴿يَدُعُّ الْيَتِيمَ﴾، أي يدفعه ويجفو عليه. \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٨١)، \"شواذ القراءة\" للكرماني (ص ٢٧١).\n(١) ساقطة من (ب)، (ج)، وهو الوزان، لم يذكر بجرح أو تعديل.\n(٢) ساقطة من (ج)، وهو ثقة مأمون.\n(٣) أبو بكر الصاغاني، ثقة، ثبت.\n(٤) عمرو بن الربيع بن طارق، الكوفي، روى عن يحيى بن أيوب وابن لهيعة، وعنه عكرمة بن إبراهيم القاضي وأبو حاتم وقال عنه: صدوق، وقال ابن حجر: ثقة.\nانظر \"الجرح\" لابن أبي حاتم ٦/ ٢٣٣، \"التقريب\" لابن حجر (٥٠٣٠).\n(٥) عكرمة بن إبراهيم الأزدي الموصلي، أبو عبد الله، قاضي الري، روى عن عاصم وعبد الملك بن عمير وإدريس بن يزيد، وعنه عمرو بن الربيع والنفيلي، قال يحيى بن معين: ليس بشيء، وقال النسائي: ضعيف. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٧/ ١١، \"اللسان\" لابن حجر ٤/ ٢٢١.\n(٦) ابن سويد اللخمي، ثقة فصيح عالم تغير حفظه وربما دلس.\n(٧) ابن أبي وقاص الزهريّ، ثقة.\n(٨) ساقطة من (ج)، وهو سعد بن أبي وقاص، صحابي مشهور.","vol":"30","page":332},{"text":"عن قوله ﷿: ﴿الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ (٥)﴾. قال: \"هم الذين يؤخرون الصلاة عن وقتها\" (١).\nوقال ابن عباس: هم المنافقون يتركون الصلاة في السر إذا غاب\n_________\n(١) [٣٦٤٩] الحكم على الإسناد:\nضعيف؛ شيخ المصنف لم يذكر بجرح أو لعديل، وفيه عكرمة بن إبراهيم، ضعيف، وقد أخطأ في رفعه، والصواب وقفه كما سيأتي.\nالتخريج:\nرواه أبو يعلى في \"مسنده\" ٢/ ١٤٠ (٨٢٢)، ورواه بن جرير الطبري في \"جامع البيان\" ٣٠/ ٣١٣، ورواه العقيلي في \"الضعفاء الكبير\" ٣/ ٣٧٧، ورواه البيهقي في \"السنن الكبرى\" ٢/ ٢١٤. كلهم من طريق عكرمة بن إبراهيم، وهو ضعيف، وقد خالف غيره من الثقات إذ رووه موقوفًا.\nفرواه موقوفًا على سعد بن أبي وقاص أبو يعلى في \"مسنده\" ٢/ ٦٣ - ٦٤ (٧٠٤ - ٧٠٥). وقال الهيثمي: إسناده حسن \"مجمع الزوائد\" ١/ ٣٢٥. ورواه عبد الرزاق في \"تفسيره\" ٢/ ٤٠٠. وابن جرير في \"جامع البيان\" ٣٠/ ٣١١ ورجاله ثقات. والبيهقي في \"السنن الكبرى\" ٢/ ٢١٥ وقال: وهذا الحديث إنما يصح موقوفًا. وقال العقيلي: وقال الثوري وحماد بن زيد وأبو عوانة وقيس بن الربيع عن عاصم بن بهدلة عن مصعب بن سعد عن أبيه موقوفًا ... والموقوف أولى. \"الضعفاء الكبير\" ٣/ ٣٧٧.\nوقال ابن كثير بعد ذكره للإسناد الموقوف: وهذا أصح إسنادًا، وقد ضعف البيهقي رفعه وصحح وقفه وكذلك الحاكم \"تفسير ابن كثير\" ١٤/ ٤٧١. وقال الهيثمي: رواه البزار وأبو يعلى مرفوعًا بنحو هذا وموقوفًا، وفيه عكرمة بن إبراهيم ضعفه ابن حبان وغيره. وقال البزار: رواه الحفَّاظ موقوفًا ولم يرفعه غيره \"مجمع الزوائد\" ١/ ٣٢٥.\nفالحديث ضعيف مرفوعًا صحيح موقوفًا على سعد بن أبي وقاص - ﵁ -. =","vol":"30","page":333},{"text":"الناس ويصلونها في العلانية إذا حضروا (١). بيانه قوله: ﴿وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاءُونَ النَّاسَ﴾ (٢).\nمجاهد: لاهون غافلون عنها متهاونون بها. وقال قتادة: ساه عنها لا يبالي صلى أم (٣) لم يصل (٤).\n[٣٦٥٠] أخبرني عقيل بن محمَّد (٥) أن أبا الفرج البغدادي (٦)، أخبرهم، عن محمَّد بن جرير (٧)، حدثنا أبو غريب (٨)، حدثنا (٩) معاوية بن هشام (١٠)، عن شيبان النحوي (١١)، عن جابر الجعفي (١٢)، قال: حدثني رجل (١٣)، عن أبي برزة الأسلمي (١٤) - ﵁ - قال: قال\n_________\n(١) رواه الطبري في \"جامع البيان\" ٣٠/ ٣١٢ وإسناده ضعيف. ومعنى هذا القول أنهم يتركونها فلا يصلونها.\n(٢) النساء: ١٤٢.\n(٣) في (ب): أو.\n(٤) انظر القولين في \"تفسير القرآن\" لعبد الرزاق ٢/ ٣٩٩، \"جامع البيان\" للطبري ٣/ ٣١٢، \"معالم التنزيل\" للبغوي ٨/ ٥٥٢.\n(٥) لم أجده.\n(٦) المعافى بن زكريا، ثقة.\n(٧) الطبري، ثقة، صادق.\n(٨) محمَّد بن العلاء بن غريب الهمداني، ثقة، حافظ.\n(٩) في (ج): قال.\n(١٠) القصَّار، صدوق له أوهام.\n(١١) شيبان بن عبد الرحمن التميمي، ثقة صاحب كتاب.\n(١٢) جابر بن يزيد بن الحارث الجُعفي، ضعيف رافضي.\n(١٣) مجهول.\n(١٤) نضلة بن عبيد، صحابي.","vol":"30","page":334},{"text":"رسول الله لمَّا نزلت هذِه الآية: ﴿الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ (٥)﴾ \"الله أكبر هذِه خير لكم من أن لو (١) أعطى كل رجل منكم مثل جميع الدنيا، هو الذي إن صلى لم يرج خير صلاته، وإن تركها لم يخف ربه\" (٢) (٣).\n[٣٦٥١] وبه عن ابن جرير، حدثني (٤) أحمد بن عبد الرحيم البَرْقي (٥)، حدثنا عمرو بن أبي سلمة (٦) قال: سمعت عمر بن سليمان (٧) يحدث، عن عطاء بن دينار (٨) أنه قال: الحمد لله\n_________\n(١) في (ب)، (هـ): من لو.\n(٢) في (هـ): عذاب ربه.\n(٣) [٣٦٥٠] الحكم على الإسناد:\nضعيف؛ شيخ المصنف لم أجده، وفيه جابر الجعفي ضعيف، وشيخه مبهم لم يسم.\nالتخريج:\nأخرجه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٣١٣، ورواه ابن مردويه بسند ضعيف كما في \"الدر المنثور\" ٦/ ٦٨٣.\n(٤) من بعد: (حدثني) إلى قوله: يمج صبيرة أقحم في النسخة الأصلية ضمن لوحات تفسير سورة الكوثر، ولذا ترى أن ترقيم اللوحات الذي بهامش الصفحة قد تغير من (١١٩) إلى (١٢٧) مباشرة فليتنبه لهذا.\n(٥) أحمد بن عبد الله بن عبد الرحيم البر في، أبو بكر، سمع من عمرو بن أبي سلمة وأسد السنة وعدة وعنه أحمد بن علي المدئني، والطحاوي، وخلق قال أبو حاتم: صدوق، وقال السمعاني: كان ثقة ثبتًا. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٢/ ٦١، \"الأنساب\" ١/ ٣٢٥، \"السير\" للذهبي ١٣/ ٤٧.\n(٦) التنيسي، صدوق له أوهام.\n(٧) عمر بن سليمان بن عاصم بن عمر بن الخطاب، ثقة.\n(٨) الهذلي، صدوق.","vol":"30","page":335},{"text":"الذي قال: ﴿الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ (٥)﴾ ولم يقل في صلاتهم (١).\n\nالحسن: هو الذي إن صلاها صلاها رئاءً، وإن فاتته لم يندم (٢).\nأبو العالية: لا يصلونها لمواقيتها ولا يتمون ركوعها ولا سجودها (٣). وعنه أيضًا هو الذي إذا سجد قال برأسه هكذا وهكذا ملتفتًا (٤). الضحاك: هم الذين يتركون الصلاة (٥).\n_________\n(١) [٣<span data-type=\"title\" id=toc-6664>٦</span>٥١] الحكم على الإسناد:\nضعيف؛ فيه عمرو ألتنيسي صدوق له أوهام، وشيخ المصنف لم أجده.\nالتخريج:\nأخرجه الطبري في \"جامع البيان\" ٣٠/ ٣١٣، ومن طريقه أخرجه المصنف، وانظر الفرق بين ﴿عَنْ صَلَاتِهِمْ﴾ وبين (في صلاتهم) عند الزمخشري في \"الكشاف\" ٤/ ٧٩٩.\n(٢) انظر: \"الزهد\" لأحمد بن حنبل (ص ٧٣)، \"جامع البيان\" للطبري ٣٠/ ٣١٦، \"معالم التنزيل\" للبغوي ٨/ ٥٥٢، \"لباب التأويل\" للخازن ٤/ ٤٧٨.\n(٣) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٥٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١١.\n(٤) انظر \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١١، \"البحر المحيط\" لأبي حيان ٨/ ٥١٨، \"فتح القدير\" للشوكاني ٥/ ٥٠٠. في جميعها منسوبًا إلى إبراهيم النخعي.\n(٥) ممن قال ذلك ابن عباس رواه الطبري في \"جامع البيان\" ٣٠/ ٣١٢ عنه بإسناد ضعيف، ومجاهد ورجح الطبري أن المقصود: لاهون يتغافلون عنها وفي اللهو عنها والتشاغل بغيرها تضييعها أحيانًا، وتضييع وقتها أخرى، وإذا كان كذلك صحَّ بذلك قول من قال: عُني بذلك ترك وقتها، وقول من قال: عُني به تركها لما ذكرت من أن في السهو عنها المعاني التي ذكرت.","vol":"30","page":336},{"text":"<span data-type=\"title\" id=toc-6665>٧ </span>- ﴿وَيَمْنَعُونَ الْمَاعُونَ (٧)﴾\n[٣٦٥٢] (أخبرنا أبو بكر الحمشاذي (١)، أخبرنا أبو بكر القطيعي (٢)، حدثنا إبراهيم بن عبد الله بن مسلم (٣)، حدثنا أبو عمر الضرير (٤)، حدثنا أبو عوانة (٥)، عن السدي (٦)، عن أبي صالح (٧)، عن علي - ﵁ - ﴿وَيَمْنَعُونَ الْمَاعُونَ﴾ (٨) قال: هي الزكاة (٩).\n_________\n(١) عبد الرحمن بن عبد الله بن علي، لم يذكر بجرح أو تعديل.\n(٢) أحمد بن جعفر بن حمدان، ثقة.\n(٣) أبو مسلم الكجي، شيخ إمام حافظ، وثقه الدارقطني وغيره.\n(٤) حفص بن عمر، صدوق.\n(٥) وضَّاح بن عبد الله اليشكري، ثقة ثبت.\n(٦) إسماعيل بن عبد الرحمن بن أبي كريمة، صدوق يهم، ورمي بالتشيع.\n(٧) باذام، ضعيف يرسل.\n(٨) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٩) [٣٦٥٢] الحكم على الإسناد:\nضعيف، علته أبو صالح، وفيه شيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nأخرجه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٣١٥.\nوأخرجه البيهقي في \"السنن\" ٤/ ١٨٤ (٧٥٨٣) كلاهما من طريق السدي عن أبي صالح، به.\nوأخرجه عبد الرزاق في \"تفسيره\" ٢/ ١٣٩٩، والفراء في \"معاني القرآن\" ٣/ ٢٩٥، وابن جرير في \"جامع البيان\" ٣٠/ ٣١٤، وما بعدها، والحاكم في \"المستدرك\" ٢/ ٥٨٥. كلهم من طريق ابن أبي نجيح عن مجاهد عنه. قال الحاكم: وهذا إسناد صحيح مرسل، فإن مجاهدًا لم يسمع من علي. وقال الذهبي في التلخيص: منقطع.","vol":"30","page":337},{"text":"وإليه ذهب ابن عمر (١) والحسن وقتادة وابن الحنفية (٢) والضحاك (٣).\n[٣٦٥٣] وأخبرنا أبو بكر الحمشاذي (٤)، أخبرنا أبو بكر القطيعي (٥)، حدثنا إبراهيم بن عبد الله بن مسلم (٦) حدثنا أبو عمر (٧) الضرير، حدثنا حمَّاد (٨)، عن عاصم (٩)، عن زر بن حبيش (١٠)، عن عبد الله بن مسعود - ﵁ - في الماعون قال: الفأس والدلو والقدر وأشباه ذلك (١١).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٣٠/ ٣١٥ من عدة طرق كلها ضعيفة؛ فطريق فيه محمَّد بن حميد الرازي وهو ضعيف؛ وطريق فيه أبو المغيرة الراوي عن ابن عمر مجهول، والطريق الثالث منقطع بين سلمة بن كهيل وابن عمر والذي بينهما هو أبو المغيرة كما في الإسناد الذي قبله.\nوانظر: \"تفسير القرآن\" لعبدا لرزاق ٢/ ٣٩٩.\n(٢) هو محمَّد بن علي بن أبي طالب بن الحنفية.\n(٣) انظر: \"جامع البيان\" للطبري ٣٠/ ٣١٦.\n(٤) عبد الرحمن بن عبد الله، لم يذكر بجرح أو تعديل.\n(٥) أحمد بن جعفر بن حمدان، ثقة.\n(٦) أبو مسلم الكجي، ثقة.\n(٧) في الأصل: عمرو، خطأ، والمثبت من (ب، ج) وهو حفص بن عمر، صدوق.\n(٨) حماد بن سلمة، ثقة عابد، تغير حفظه بأخرة.\n(٩) عاصم بن بهدلة، صدوق له أوهام.\n(١٠) الأسدي، ثقة، جليل.\n(١١) [٣٦٥٣] الحكم على الإسناد:\nضعيف، شيخ المصنف لم يذكر بجرح أو تعديل، وفيه عاصم بن أبي النجود، صدوق، له أوهام، لكنه قد تُوبع، والأثر بمجموع طرقه حسن.","vol":"30","page":338},{"text":"وهي رواية سعيد بن جبير، عن ابن عباس - ﵄ - (١)، ومجاهد عنه: هو العارية ومتاع البيت (٢)، عطية عنه: هو الطاعة (٣).\n_________\n= التخريج:\nبلفظ المصنف: رواه عبد الرزاق في \"تفسيره\" ٢/ ٣٩٩، وابن جرير في \"جامع البيان\" ٣٠/ ٣١٦ من عدة طرق، ورواه الطبراني في \"المعجم الكبير\" ٩/ ٢٠٧ (٩٠١٠، ٩٠١١)، ورواه أبو نعيم في \"تاريخ أصبهان\" ٢/ ١٩١، والبيهقي في \"السنن الكبرى\" ٦/ ٨٨ (١١٢٤٩)، ورواه في ٤/ ١٨٣ (٧٥٨٠)، وانظر \"مجمع الزوائد\" ٧/ ١٤٣.\nوبلفظ كنا نعد الماعون على عهد رسول الله - ﷺ - عارية الدلو والقدر، رواه أبو داود في \"سننه\" في كتاب الزكاة، باب في حقوق المال (١٦٥٧)، والنسائي في \"الكبرى\" ٦/ ٥٢٢ (١١٧٠١)، والطبراني في \"المعجم الكبير\" ٩/ ٢٠٧ (٩٠١٣)، والبيهقي في \"السنن الكبرى\" ٤/ ١٨٣ (٧٥٧٨).\nوقال ابن حجر: وإسناده صحيح إلى ابن مسعود. \"فتح الباري\" ٨/ ٧٣١. وحسَّنه الألباني في \"صحيح سنن أبي داود\" (١٤٥٩).\n(١) رواه الطبري في \"جامع البيان\" ٣٠/ ٣١٨، وإسناده صحيح.\n(٢) رواه الطبري في \"جامع البيان\" ٣٠/ ٣١٨، ورواه البيهقي في \"السنن الكبرى\" ٤/ ١٨٣ (٧٥٨٣)، كلاهما من طريق ابن أبي نجيح عن مجاهد، عن ابن عباس وإسناده منقطع، فإن ابن أبي نجيح لم يسمع التفسير من مجاهد قاله يحيى بن سعيد. \"تهذيب التهذيب\" لابن حجر ٣/ ٢٨٤.\nوقد ورد من طريق سعيد بن جبير عن ابن عباس رواه الطبري في \"جامع البيان\" ٣٠/ ٣١٨، والطبراني في \"المعجم الكبير\" ١٢/ ٢٢ (١٢٣٥٤)، والحاكم في \"المستدرك\" ٢/ ٥٨٥، وقال صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي.\n(٣) رواه الطبري في \"جامع البيان\" ٣٠/ ٣١٩، وإسناده ضعيف. وابن الجوزي في \"زاد المسير\" ٩/ ٢٤٦.","vol":"30","page":339},{"text":"محمَّد بن كعب والكلبي: هو الماعون المعروف. كل الذي يتعاطاه الناس فيما بينهم (١). سعيد بن المسيب والزهري ومقاتل: الماعون المال بلغة قريش (٢). قال الأعشى:\nبأجودَ منه بماعُونه ... إذا ما سماؤُهُم لم تَغِمْ (٣)\n[٣٦٥٤] أخبرنا محمَّد بن عبدوس (٤) في آخرين، أخبرنا محمَّد بن يعقوب (٥)، حدثنا محمَّد بن الجهم (٦)، حدثنا الفراء (٧) قال: سمعت بعض العرب يقول: الماعون هو الماء. وأنشدني فيه:\nيمج صبيرُه الماعون صبّا (٨)\n_________\n(١) رواه الطبري في \"جامع البيان\" ٣٠/ ٣١٩، والبغوي في \"معالم التنزيل\" ٨/ ٥٥٣. وقد ورد مرفوعًا من حديث أم عطية رواه الطبراني في \"المعجم الكبير\" ٢٥/ ٦٦ (١٦٢). قال الهيثمي في \"مجمع الزوائد\" ٧/ ١٤٣: فيه عبد الرحمن بن عمرو بن جبلة، وهو متروك.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٣١٩، \"زاد المسير\" لابن الجوزي ٩/ ٢٤٦.\n(٣) ديوانه (ص ٥٤)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٣١٣، \"جامع البيان\" للطبري ٣٠/ ٣١٣.\n(٤) محمَّد بن أحمد بن عبدوس، لم يذكر بجرح أو تعديل.\n(٥) أبو العباس الأصم، ثقة.\n(٦) أبو عبد الله السمري، ثقة صدوق.\n(٧) يحيى بن زياد الفراء، صدوق.\n(٨) لم أعثر على قائله، والفراء في \"معاني القرآن\" ٣/ ٢٩ قال: ولست أحفظ أوله. وقد نقله عنه الطبري في \"جامع البيان\" ٣٠/ ٣١٤ وغيره. قلت: ما ذكر الفراء هو: أول البيت، وشطره الثاني: إذا نسيم من الهيف اعتراه.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٤١٠.","vol":"30","page":340},{"text":"والصبير: السحاب (١).\nوقال أبو عبيدة والمبرد: الماعون في الجاهلية كل منفعة وعطية وعارية، وهو في الإِسلام الطاعة والزكاة (٢). وقال هميان بن قحافة:\nلا يحرم الماعون منه الخايطا (٣) (٤)\nوتقول العرب: رضِّ ناقتك حتى تعطيك الماعون: أي الطاعة والانقياد (٥). وقال الشاعر (٦):\nمتى تُجاهدهُنَّ في البُرِين ... يَخْضعْن أو يُعْطين بالماعون (٧)\n_________\n(١) [٣٦٥٤] رجال الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وبقية رجاله ثقات.\nالتخريج:\n\"معاني القرآن\" للفراء ٣/ ٢٩٥.\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣١٣، \"معاني القرآن\" للزجاج ٥/ ٣٦٨، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٤.\n(٣) في (ب): الخالط.\n(٤) لم أعثر عليه.\n(٥) بنحوه ذكره أبو عبيدة في \"مجاز القرآن\" ٢/ ٣١٣. وحكاه الأخفش عن أعرابي فصيح كما في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٥، \"لسان العرب\" لابن منظور ١٣/ ٤٥٩ ولم أجده في \"معاني القرآن\" له.\n(٦) نسبه ابن منظور إلى الحذلمي.\nانظر: \"لسان العرب\" لابن منظور ١٣/ ٤١٠.\n(٧) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢١٥، وابن منظور \"لسان العرب\" ١٣/ ٤١٠ الشطر الأخير فقط. وانظر \"الأمثال\" لأبي عبيد (ص ٣٨٨).","vol":"30","page":341},{"text":"وحكى الفراء أيضًا عن بعضهم: أنه فاعول (١) من الماء المعين (٢). وقال قطرب: أصل الماعون من القلة. تقول العرب: ماله سعنة ولا معنة أي: شيء قليل، فسمي (٣) الزكاة والصدقة والمعروف ماعونًا لأنه قليل من كثير (٤). وقيل: الماعون ما لا يحل منعه مثل الماء والملح والنار (٥)، يدل عليه ما:\n[٣٦٥٥] أخبرنا ابن فنجويه (٦) حدثنا (عبيد الله بن محمَّد) (٧) بن شنبة، حدثنا عمير بن مرداس (٨)، حدثنا محمَّد بن بكير (٩)، حدثنا\n_________\n(١) في (ب)، (ج): ماعون.\n(٢) لم أجده في \"معاني القرآن\" للفراء. ونسبه ابن منظور في \"لسان العرب\" ١٣/ ٤١٠ إلى الزجاج، وهو في \"معاني القرآن\" ٤/ ١٥ في تفسير سورة المؤمنون.\nأما الفراء في \"معاني القرآن\" ٢/ ٢٣٧ فقال: لك أن تجعل المعين مفعولًا من العيون، وأن تجعله فعيلًا من الماعون، ويكون أصله من المعن.\n(٣) في (ب)، (ج): وسمى.\n(٤) انظر: \"معاني القرآن\" للزجاج ٤/ ١٥، \"معالم التنزيل\" للبغوي ٨/ ٥٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٤، \"الدر المصون\" للسمين الحلبي ١١/ ١٢٣، \"البحر المحيط\" لأبي حيان ٨/ ٥١٩، \"لسان العرب\" لابن منظور ١٣/ ٤١٠.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٥٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٥.\n(٦) ثقة، صدوق كثير الرواية للمناكير.\n(٧) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج)، وهو لم يذكر بجرح أو تعديل.\n(٨) أبو سعيد الدونقي، قال ابن حبان: يغرب.\n(٩) الحضرمي، صدوق يخطئ.","vol":"30","page":342},{"text":"عثمان (بن مطر) (١) عن الحسن بن أبي جعفر (٢)، عن علي بن زيد بن جدعان (٣)، عن سعيد بن المسيب (٤)، عن عائشة (٥) أنها قالت: يا رسول الله ما الذي لا يَحِلُّ منعُهُ. قال: \"الماءُ والنارُ والملحُ\". فقلت: يا رسول الله هذا الماء فما بال النار والملح؟ فقال لها: \"يا حُميراءُ من أعطى نارًا فكأنما تصدَّق بجميع ما طبخ بتلك (٦) النار، ومن أعطى ملحًا فكأنما تصدق بجميع ما طُيِّبَ بذلك الملح، ومن سقى شربة من الماء حيث يوجد الماء فكأنما أعتق ستين نسمة (٧)، ومن سقى شربة (٨) حيث لا يوجد الماء فكأنما أحيا نفسًا\" (٩) (١٠).\n_________\n(١) ساقط من (ج)، أبو الفضل وهو الشيباني، ضعيف.\n(٢) الجعفري البصري، ضعيف مع عبادته وفضله.\n(٣) التيمي، ضعيف.\n(٤) سعيد بن المسيب، أحد العلماء الإثبات.\n(٥) أم المؤمنين، - ﵂ -.\n(٦) في الأصل: بذلك وأثبت ما في (ب)، (ج) حيث أنه أنسب في السياق، وهو كذلك في المراجع التي ذكرت الحديث كما سيأتي في التخريج.\n(٧) جمع المراجع التي ذكرته فيه: فكأنما أعتق رقبة ولفظة: ستين نفسًا وردت في حديث أنس - ﵁ - وسيأتي تخريجه في تخريج حديث عائشة - ﵂ -.\n(٨) في (ج): من الماء.\n(٩) في (ج): زيادة: ومن أحياها فكأنما أحيا الناس جميعًا.\n(١٠) [٣٦٥٥] الحكم على الإسناد:\nضعيف، أكثر رواته ضعفاء.\nالتخريج:\nأخرجه ابن ماجه في كتاب الرهون، باب: المسلمون شركاء في ثلاث (٢٤٧٤). =","vol":"30","page":343},{"text":"قال الراعي:\nقومٌ من الإسلام لمَّا يَمْنعوا ... ماعُونهُم وبُضيِّعوا (١) التهليلا (٢)\n_________\n= رواه الطبراني في \"المعجم الأوسط\" ٦/ ٣٤٩ (٦٥٩٢). كلاهما من طريق علي ابن زيد بن جدعان به.\nقال البوصيري: إسناده ضعيف؛ لضعف عليّ بن زيد بن جدعان. \"مصباح الزجاجة\" ٣/ ٨١.\nوقال الهيثمي عن إسناد الطبراني: فيه زهير بن مرزوق، قال البخاري: مجهول منكر الحديث. \"مجمع الزوائد\" ٣/ ١٣٣.\nرواه ابن عدي في \"الكامل في ضعفاء الرجال\" ٣/ ١٣٨ في ترجمة الحسن بن أبي جعفر مقتصرًا على آخره من سقى شربة من الماء.\nومثله رواه ابن الجوزي في \"الموضوعات\" ٢/ ٥١٤ - ٥١٥ وقال: الوهم فيه من الحسن بن أبي جعفر فإنه كان يخلط الأحاديث. اهـ.\nوله شاهد من حديث أنس أخرجه الخطيب في \"تاريخ بغداد\" ٩/ ٣١٠ وابن الجوزي في \"الموضوعات\" ٢/ ٥١٣، ٥١٥ وقال: المتهم به صالح بن بيان قال الدارقطني: انفرد به وهو متروك.\nوالحديث ضعَّفه الألباني في \"السلسلة الضعيفة\" (١٢٠) وانظر: \"تنزيه الشريعة\" ٢/ ١٣٦، \"الفوائد المجموعة\" (ص ٧٣).\n(١) في (ج): ضيعوا.\n(٢) ديوانه (٢٣٠). انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣١٣، \"جامع البيان\" للطبري ٣٠/ ٣١٤ وقال: يعني بالماعون الطاعة والزكاة. \"لسان العرب\" لابن منظور ١٣/ ٤١٠.\nوالراجح في معنى الماعون -والله أعلم- ما قاله عكرمة: أعلاها الزكاة المفروضة وأدناها عارية المتاع. ذكره البخاري عنه معلقًا، ووصله سعيد بن منصور، كما قاله ابن حجر في \"فتح الباري\" ٨/ ٧٣١، ورواه ابن أبي حاتم كما =","vol":"30","page":344},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٧٣.\nوقال ابن كثير: وهذا الذي قاله عكرمة حسن، فإنه يشمل الأقوال كلها وترجع إلى شيء واحد، وهو ترك المعاونة بمال أو منفعة.\nوقال الطبري في \"جامع البيان\" ٣٠/ ٣٢٠: إن الله وصفهم بأنهم يمنعون الناس ما يتعاورونه بينهم، ويمنعون أهل الحاجة والمسكنة ما أوجب الله عليهم في أموالهم من الحقوق؛ لأن كل ذلك من المنافع التي ينتفع بها الناس بعضهم من بعض. وقال النحَّاس في \"إعراب القرآن\" ٥/ ٢٩٧: وهذِه الأقوال ترجع إلى أصل واحد، وإنما هو الظن بالشيء اليسير الذي يجب ألَّا يظن به، مشتق من المعن وهو الشيء القليل والله أعلم.\nقال شيخ الإِسلام في \"مقدمة في أصول التفسير\" (ص ٤٣): والسلف ﵏ يذكر كل منهم من الاسم العام بعض أنواع على سبيل التمثيل، وتنبيه المستمع على النوع لا على سبيل الحد المطابق للمحدود في عمومه وخصوصه.","vol":"30","page":345},{"text":"<span data-type=\"title\" id=toc-6666>١٠٨ - سُورَة الكَوثَر</span>","vol":"30","page":347},{"text":"سورة الكوثر\nمكية (١)، وهي اثنان وأربعون حرفًا وعشر كلمات وثلاث آيات (٢).\n[٣٦٥٦] أخبرنا الأستاذ أبو الحسن الفارسي الماوردي (٣)، حدثنا أبو محمَّد الشيباني (٤)، حدثنا أبو عمرو الحيري (٥) وأبو عثمان البصري (٦) قالا: حدثنا محمَّد بن عبد الوهاب العبدي (٧)، حدثنا أحمد بن عبد الله بن يونس (٨)، حدثنا سلام بن سليم (٩)، حدثنا هارون بن كثير (١٠)، عن زيد بن أسلم (١١)، عن أبيه (١٢)، عن أبي\n_________\n(١) قاله ابن عباس والجمهور، وقيل: إنها مدنية قاله الحسن وعكرمة وقتادة.\nانظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٤٧، \"المحرر الوجيز\" لابن عطية ٥/ ٥٢٩، \"لباب التأويل\" للخازن ٤/ ٤٨٠.\n(٢) انظر: \"البيان في محمد آي القرآن\" للداني (ص ٢٩٢)، \"لباب التأويل\" للخازن ٤/ ٤٨٠.\n(٣) الفلوسي، لم يذكر بجرح أو تعديل.\n(٤) عبد الله بن أحمد بن جعفر، ثقة.\n(٥) أحمد بن محمَّد بن منصور، إمام محدث.\n(٦) عمرو بن عبد الله بن درهم، لم يذكر بجرح أو تعديل.\n(٧) أبو أحمد الفراء، ثقة عارف.\n(٨) أبو عبد الله التميمي اليربوعي، ثقة حافظ.\n(٩) متروك.\n(١٠) مجهول.\n(١١) قال ابن حجر: هو تحريف والصواب زيد بن سالم جهله أبو حاتم.\n(١٢) قال الذهبي: زيد عن أبيه نكرة.","vol":"30","page":349},{"text":"أمامة، عن أُبي بن كعب قال: قال رسول الله - ﷺ -: \"من قرأ سورة (١) ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾ (سقاه الله من أنهار الجنة، وأُعطي من الأجر عشر حسنات بعدد كل قربان قربه العباد في كل يوم عيد، ويقربون من أهل الكتاب والمشركين\" (٢).\n[٣٦٥٧] أخبرنا ابن فنجويه (٣)، حدثنا عبيد الله بن محمَّد بن شنبة (٤)، حدثنا أبو علي حمزة بن محمَّد الكاتب (٥)، حدثنا نعيم بن حمَّاد (٦)، حدثنا نوح بن أبي مريم (٧)، عن عبد الرحمن بن يزيد (بن جابر) (٨)، عن مكحول (٩) قال: قال رسول الله - ﷺ -: \"من قرأ سورة ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾ (١٠) كان لي كما بين المشرق والمغرب أبعرة على كل بعير كراريس كل كراسة، مثل الدنيا وما\n_________\n(١) ساقطة من الأصل، وأثبته من (ب)، (ج).\n(٢) [٣٦٥٦] الحكم على الإسناد:\nموضوع كما سبق بيانه غير مرة.\nالتخريج:\nسبق مرارًا.\n(٣) ثقة، صدوق، كثير الرواية للمناكير.\n(٤) أبو أحمد القاضي، لم يذكر بجرح أو تعديل.\n(٥) في (ج): ضمرة بن محمَّد الكتاب. وهو تصحيف، وثقه الخطيب.\n(٦) أبو عبد الله المروزي، يخطئ كثيرًا.\n(٧) نوح الجامع، كذبوه في الحديث، وقال ابن المبارك، كان يضع.\n(٨) في (ب)، (ج) (عن جابر)، وهو تصحيف، وهو أبو عتبة السلمي، ثقة.\n(٩) مكحول الشامي، أبو عبد الله، ثقة، فقيه كثير الإرسال، مشهور.\n(١٠) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).","vol":"30","page":350},{"text":"فيها كتب له بدقة الشعر ليس فيها إلَّا صفة قصوره ومنازله في الجنة\" (١).\n_________\n(١) [٣٦٥٧] الحكم على الإسناد:\nموضوع، فيه نوح ابن أبي مريم يضع، وهو مرسل كذلك.\nالتخريج:\nسبق بيانه.","vol":"30","page":351},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\nقوله ﷿: ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ <span data-type=\"title\" id=toc-6667>(١)﴾</span>\nقال ابن عباس: نزلت هذِه السورة في العاص بن وائل بن هشام بن سعد بن سلم وذلك أنه رأى رسول الله - ﷺ - يخرج من المسجد وهو يدخل فالتقيا عند باب بني سهم وتحدثا وأناس من صناديد قريش في المسجد جلوس فلما دخل العاص قالوا له: من الذي كنت تحدث قال: ذاك الأبتر. يعني النبي - ﷺ - وكان قبل ذلك قد توفي (١) عبد الله بن رسول الله ﷺ، وكان من خديجة، وكانوا يُسمُّون من ليس له ابن أبتر، فسمَّته قريش عند موت بنيه أبتر وصنبورًا فأنزل الله ﷿: ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾ (٢).\nقراءة العامة بالعين، وقرأ الحسن وطلحة بن مصرف: (أنطيناك) (٣)\n_________\n(١) في (ب)، (ج): قد توفي قبل ذلك.\n(٢) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٢٩ مختصرا جدًّا، وذكره الواحدي في \"أسباب النزول\" (ص ٤٩٤)، وفي \"الوسيط\" ٤/ ٥٦٣، وذكره البغوي في \"معالم التنزيل\" ٨/ ٥٦٠، وابن الجوزي في \"زاد المسير\" ٩/ ٢٥٠.\nويشهد له ما أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٢٩ عن سعيد بن جبير وقتادة مرسلًا، وإسناده صحيح إليهما، وكذلك ما أخرجه الواحدي في \"أسباب النزول\" (ص ٤٩٤ - ٤٩٥)، عن يزيد بن رومان مرسلًا، وهذا هو القول الأول في سبب نزول السورة، وسيذكر المصنف بقية الأقوال في آخر السورة عند قول الله تعالى ﴿إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ (٣)﴾ الكوثر: ٣.\n(٣) ساقطة من (ج).","vol":"30","page":352},{"text":"بالنون (١) وروي ذلك عن النبي - ﷺ -:\n[٣٦٥٨] أخبرناه أبو محمَّد إسحاق بن إبراهيم بن أحمد بن علي المطوعي (٢) بقراءتي عليه، حدثنا أبو عبد الله محمَّد بن عبد الله الصفَّار الأصبهاني (٣)، أخبرنا أبو المثنى معاذ بن المثنى بن معاذ بن نصر العنبري (٤)، حدثنا عمرو بن المحرم (٥) أبو قتادة البصري، حدثنا عبد الوارث (٦)، عن عمرو (٧)، عن الحسن (٨)، عن أمه (٩)، عن أم\n_________\n(١) انظر: \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٣٧، \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٨١)، \"شواذ القراءة\" للكرماني (ص ٢٧١)، \"البحر المحيط\" ٨/ ٥٢٠، ونقل عن التبريزي، أنها لغة للعرب العاربة من أولى قريش. وانظر \"فتح القدير\" للشوكاني ٥/ ٥٠٢.\n(٢) ابن أبي إسحاق الكيال، لم يذكر بجرح أو لعديل.\n(٣) أبو عبد الله الأصبهاني، الشيخ الإِمام المحدث القدوة.\n(٤) أبو المثنى العنبري، ثقة متقن.\n(٥) المحرم بالحاء المهملة، وفتح كذلك في \"الجرح والتعديل\"، وغيره بالخاء المعجمة، وهكذا ضبطه الدارقطني في \"المؤتلف والمختلف\" ٤/ ٢٠٤٠، وهو عمرو بن المحرم، أبو قتادة الليثي البصري، روى عن المبارك بن فضالة وغيره، وعنه عمرو بن سلم البصري نزيل الري، قال ابن عدي: روى عن ابن عيينة وغيره بالبواطيل. انظر \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٢٦٥، \"الكامل\" لابن عدي ٥/ ١٢٥.\n(٦) ابن سعيد بن ذكوان، ثقة ثبت.\n(٧) عمرو بن عبيد معتزلي، مبتدع، متهم.\n(٨) البصري، ثقة فقيه، كان يرسل كثيرًا ويدلس.\n(٩) خيرة، مقبولة.","vol":"30","page":353},{"text":"سلمة (١) - ﵂ - أن النبي - ﷺ - قرأ ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ﴾ (٢).\nوالكوثر فوعل من الكثرة كنوفل من النفل، وحوفر من الحفر والعرب تسمي كل شيء كثير من العدد أو كبير (٣) في القدر والخطر كوثرًا (٤).\nقال سفيان بن عيينة: قيل لعجوز رجع ابنه من السفر: بما آب\n_________\n(١) أم المؤمنين، - ﵂ -.\n(٢) [٣٦٥٨] الحكم على الإسناد:\nضعيف جدًا؛ عمرو بن المخرَّم ضعيف؛ عمرو بن عبيد، متهم، وأم الحسن، مقبولة.\nالتخريج:\nرواه الطبراني في \"المعجم الكبير\" ٢٣/ ٣٦٥ (٨٦٢) قال: حدثنا معاذ بن المثنى به.\nورواه الدارقطني في \"المؤتلف والمختلف\" ٤/ ٢٠٤١، قال: حدثنا أبو سهل بن زياد حدثنا معاذ بن المثنى به.\nورواه الحاكم في \"المستدرك\" ٢/ ٢٨١ (٣٠١٥) من طريق عبد الوارث بن سعيد به. وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وتعقبه الذهبي بقوله: بل عمرو هو ابن عبيد واه.\nوفي المطبوع: ﴿إِنَّا أَعْطَيْنَاكَ﴾ وهو تصحيف، وإنما الرواية: (أنطيناك) كما في المصادر المتقدمة. وقد نسب هذِه الرواية (أنطيناك) إلى الحاكم: الزيلعيُّ في تخريجه لأحاديث \"الكشاف\" ٤/ ٣٠٣.\n(٣) في (ج): كثير.\n(٤) انظر: \"معاني القرآن\" للزجاج ٥/ ٣٦٩، \"إعراب القرآن\" للنحاس ٥/ ٢٩٨، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ٢٠٩)، \"معالم التنزيل\" للبغوي ٨/ ٥٥٨، \"فتح القدير\" للشوكاني ٥/ ٥٠٢.","vol":"30","page":354},{"text":"ابنك. قالت: آب بكوثر. تعنى (١) بمال كثير (٢).\nواختلفوا في المراد به ها هنا:\n[٣٦٥٩] فحدَّثنا أبو محمَّد الحسن بن أحمد بن محمَّد المخلدي (٣) إملاءً، أخبرنا أبو العباس محمَّد بن إسحاق بن إبراهيم الثقفي (٤)، حدثنا أبو همام الوليد بن شجاع السكوني (٥) وعبد الله بن عمر بن أبان (٦)، قالا: حدثنا عبد الرحيم بن سليمان (٧)، عن المختار بن فلفل (٨) عن أنس بن مالك قال: بينا رسول الله - ﷺ - معنا إذ أغفى إغفاءة (٩)، أو أُغمي عليه، فرفع رأسه متبسمًا فقال: \"هل تدرون مم\n_________\n(١) في (ج): يعني.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٦، \"البحر المحيط\" لأبي حيان ٨/ ٥٢١، \"الدر المصون\" للسمين الحلبي ١١/ ١٢٦.\n(٣) الشيباني، إمام صدوق مسند عدل.\n(٤) أبو العباس السراج، إمام حافظ ثقة.\n(٥) أبو همام الوليد بن شجاع بن الوليد السكوني، ثقة.\n(٦) عبد الله بن عمر بن محمَّد بن أبيان الأموي، صدوق فيه تشيع.\n(٧) أبو علي الأشل، ثقة له تصانيف.\n(٨) مختار بن فلفل، مولى عمرو بن حريث، يروي عن أنس بن مالك عداده في أهل الكوفة يخطئ كثيرا، روى عنه الثوري وزائدة والناس، قال ابن حجر: صدوق له أوهام. انظر: \"الجرح والتعديل\" لابن أبي حاتم ٨/ ٣١٠، \"الثقات\" لابن حبان ٥/ ٤٢٩، \"التقريب\" لابن حجر ٢/ ١٦٥.\n(٩) غفوت غفوة أي نمت نومةً خفيفة، يقال: أغفى أغفاءً إغفاءةً.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٣/ ٣٧٥.","vol":"30","page":355},{"text":"ضحكت؟ \" فقالوا: الله ورسوله أعلم، فقال: \"إنه نزل (١) على سورة. فقرأ: \"بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾ فقرأ (٢) حتى ختم السورة، فلما قرأها قال: \"أتدرون ما الكوثر؟ إنه نهر في الجنة وعدنيه ربي ﷿ فيه خير كثير، لذلك النهر حوض ترد عليه أمتي يوم القيامة، آنيته عدد الكواكب فيختلج منهم القرن، فأقول: ربي (٣) إنهم من أمتي، فيقال: إنك لا تدري ما أحدثوا بعدك\" (٤).\n[٣٦٦٠] وأخبرنا أبو سعيد محمَّد بن عبد الله بن حمدون (٥)، أخبرنا أبو بكر محمَّد بن حمدون بن خالد (٦)، حدثنا أبو عتبة (٧) أحمد بن الفرج الحمصي (٨)، حدثنا أيوب بن سويد (٩)، حدثنا\n_________\n(١) في (ب)، (ج): نزلت.\n(٢) في (هـ): ثم قرأ.\n(٣) ساقطة من (ج).\n(٤) [٣٦٥٩] الحكم على الإسناد:\nإسناد صحيح.\nالتخريج:\nرواه الإِمام مسلم في كتاب الصلاة، باب: حجة من قال: البسملة آية من أول كل سورة سوى براءة (٤٠٠).\n(٥) لم يذكر بجرح أو تعديل.\n(٦) أبو بكر النيسابوري، حافظ، ثبت.\n(٧) في (ج): أبو عبيد وهو تصحيف.\n(٨) الحجازي، غالب رواياته مستقيمة، فيروى له مع ضعفه.\n(٩) أبو مسعود الحميري، صدوق يخطئ.","vol":"30","page":356},{"text":"محمَّد بن إبراهيم (١)، عن عمه العباس بن عبد الله بن معبد (٢)، عن ابن عباس، قال: لما نزلت ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾ صعد رسول الله - ﷺ - المنبر فقرأها على الناس (٣)، فلما نزل قالوا يا رسول الله ما هذا الذي قد (٤) أعطاك الله، قال: \"نهر في الجنة: أشد بياضًا من اللبن، وأشد استقامة من القدح، حافتاه قباب الدر والياقوت، ترده (٥) طير خضر لها أعناق كأعناق البخت، قالوا: يا رسول الله ما أنعم هذا الطير (٦)، قال: فلا أخبركم بأنعم منه. قالوا: بلى، قال: من أكل الطائر وشرب الماء وفاز برضوان الله\" (٧).\n_________\n(١) محمَّد بن إبراهيم بن عبد الله بن معبد بن عباس الهاشمي، مجهول.\n(٢) العباس بن عبد الله بن معبد بن العباس بن عبد المطلب، الهاشمي، ثقة.\n(٣) في (ج): على المنبر.\n(٤) ساقطة من (ب)، (ج).\n(٥) في (ب): يرده.\n(٦) في (ب)، (ج): الطائر.\n(٧) [٣٦٦٠] الحكم على الإسناد:\nضعيف؛ فيه أحمد بن الفرج، وفيه ابن سويد صدوق يخطئ، ومحمد بن إبراهيم مجهول، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nلم أجده من حديث ابن عباس، وقد جاء نحوه من حديث أنس بن مالك رواه هناد في \"الزهد\" ١/ ٢١٣ (١٣٧)، ورواه ابن جرير في \"جامع البيان\" ٣٠/ ٣٢٤ وإسناده صحيح، وليس فيه الإشارة إلى نزول السورة وصعود المنبر. وانظر ما بعده.","vol":"30","page":357},{"text":"[٣٦٦١] وأخبرنا عبد الله بن حامد بن محمَّد (١)، أخبرنا محمَّد بن جعفر المطيري (٢)، حدثنا علي بن حرب (٣)، حدثنا ابن فضيل (٤)، حدثنا عطاء (٥)، عن (٦) محارب بن دثار (٧)، عن ابن عمر قال: قال النبي - ﷺ -: \"الكوثر نهر في الجنة، حافتاه (٨) من الذهب، ومجراه على الدر والياقوت وتربته أطيب من المسك وماؤه أحلى من العسل، وأشد بياضًا من الثلج\" (٩).\n_________\n(١) أبو محمَّد الماهاني، لم يذكر بجرح أو تعديل.\n(٢) أبو بكر الصيرفي، ثقة، مأمون.\n(٣) أبو الحسن الطائي، صدوق، فاضل.\n(٤) محمَّد بن فضيل بن غزْوان الضبي، صدوق عارف، رمي بالتشيع.\n(٥) عطاء بن السائب الثقفي، صدوق، اختلط.\n(٦) في (ج): (بن) وهو خطأ.\n(٧) السدوسي، الكوفي، ثقة إمام.\n(٨) في (ج): حافاته.\nوالحافة ناحية الموضع وجانبه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٠٨.\n(٩) [٣٦٦١] الحكم على الإسناد:\nضعيف، شيخ المصنف لم يذكر بجرح أو تعديل وعطاء بن السائب صدوق اختلط، ومحمد بن فضيل روى عنه بعد اختلاطه لكن تابعه أبو الأحوص وحماد بن زيد، وقد رويا عنه قبل الاختلاط كما سيأتي والحديث صحيح.\nالتخريج:\nأخرجه: الإِمام أحمد في \"المسند\" ٢/ ١٧٩ (٥٣٣٢) حدثنا علي بن حفص، حدثنا ورقاء، قال: وقال عطاء، عن محارب به. وورقاء روى عن عطاء بعد الاختلاط. انظر \"تهذيب التهذيب\" ٤/ ١٣٣. =","vol":"30","page":358},{"text":"وقالت عائشة - ﵂ -: الكوثر نهر في الجنة يقرقر في الحوض فمن أحب أن يسمع خريره فليجعل أصبعيه في أذنيه (١).\n_________\n= ورواه الترمذي في كتاب التفسير، باب: ومن سورة الكوثر (٣٣٦١) وقال: هذا حديث حسن صحيح.\nورواه ابن ماجه في كتاب الزهد، باب: صفة الجنة (٤٣٣٤).\nورواه بقي بن مخلد في جزء ما روي في الحوض والكوثر (ص ١٠٠) (٤٠) ضمن كتاب \"مرويات الصحابة في الحوض والكوثر\".\nورواه هناد في كتاب \"الزهد\" ١/ ٢٠٨ (١٣٢).\nورواه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٣٢٤، والبغوي في \"معالم التنزيل\" ٨/ ٥٥٨ كلهم من طريق محمَّد بن فضيل به. قال أبو حاتم: وما روى عنه ابن فضيل ففيه غلط، واضطراب. \"الجرح والتعديل\" ٦/ ٣٣٢. وصحح إسناده ابن حجر في \"فتح الباري\" ١١/ ٤٧٠.\nورواه أبو داود الطيالسي في \"مسنده\" (ص ٢٦١) (١٩٣٣).\nورواه الدارمي في \"سننه\" (٢٨٧٩) كلاهما من طريق أبي عوانة عن عطاء به. قال العقيلي: وأبو عوانة سمع منه قبل الاختلاط وبعده فكان لا يعقل ذا من ذا. قال ابن حجر: فاستفدنا أن رواية أبي عوانة عنه في جملة ما يدخل في الاختلاط. \"تهذيب التهذيب\" ٤/ ١٣٢ بتصرف واختصار. لكن قد تابعهم حماد بن زيد عن عطاء رواه أحمد في \"مسنده\" ٦/ ٢٥٢ (٥٨٧٧) وبقي بن مخلد في جزئه في الحوض والكوثر (ص ١٠٠) (٣٨)، والحاكم في \"المستدرك\" ٣/ ٦٢٥ (٦٣٠٨) وقال: هذا حديث صحيح الإسناد ولم يخرجاه، وحماد بن زيد ممن روى عن عطاء بن السائب قبل اختلاطه وتابعهم أبو الأحوص. رواه هناد في كتاب \"الزهد\" ١/ ٢٠٨ (١٣٢). فالحديث صحيح إن شاء الله صححه الألباني في \"صحيح سنن الترمذي\" (٢٦٧٧).\n(١) أخرجه هناد في \"الزهد\" ١/ ١٤١، والطبري في \"جامع البيان\" ٣٠/ ٣٢٠ - ٣٢١ بإسنادين الأول: من طريق مجاهد عن عائشة، واختلف في سماعه منها، ورجح العلائي في \"جامع التحصيل\" (ص ٧٣) سماعه منها حيث صرَّح في غير حديث =","vol":"30","page":359},{"text":"قال بعضهم: هو الحوض بعينه (١)، وصفته على ما جاء (في التفسير) (٢) والأخبار، أن رسول الله - ﷺ - وصف حوضه الكوثر فقال: \"حصباه الياقوت الآحمر والزبرجد الأخضر، والدر والمرجار، وحمأته المسك الأذفر، وترابه الكافور (٣)، ماؤه أشد بياضًا من اللبن، وأحلى من العسل، وأبرد من الثلج (٤)، يخرج من أصل السدرة، عرضه وطوله ما بين المشرق والمغرب (٥)، حافتاه الزعفران، وقباب (٦) الدر والمرجان، من دخله أمن من الغرق (٧)،\n_________\n= بسماعه منها في الصحيحين.\nوالثاني: من طريق مجاهد عن رجل عن عائشة وهو مما يعل به الطريق الأول، ويبين انقطاعه في هذِه الرواية، ورجح انقطاعه ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٤٧٨. وقال: ومعنى هذا -قلت: على فرض صحته- أنه يسمع نظير ذلك لا أنه يسمعه نفسه والله أعلم، المرجع السابق.\n(١) قال ابن حجر في \"فتح الباري\" ١١/ ٤٦٦: وظاهر الحديث أن الحوض بجانب الجنة لينصب فيه الماء من النهر الذي داخلها.\nقلت: على هذا يكون الكوثر في الجنة كما دلت عليه الأحاديث وهو النهر العظيم، والحوض يكون في عرصات يوم القيامة يأتيه الماء من الكوثر والله أعلم.\n(٢) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٣) عزاه السيوطي في \"الدر المنثور\" ٦/ ٦٨٨ إلى ابن مردويه من رواية عمرو بن شعيب عن أبيه عن جده.\n(٤) تقدم في رواية ابن عمر.\n(٥) رواه الطبراني في \"المعجم الكبير\" ٣/ ١٢٦ (٢٨٨٢) من حديث أنس بن مالك، وفيه عطية العوفي، صدوق، يخطئ كثيرًا.\n(٦) في (ج): وقبابه.\n(٧) لم أجده.","vol":"30","page":360},{"text":"لا يشرب منه أحد فيظمأ (١)، ولا يتوضأ منه أحد فيشعث (٢)، فيه طيور أعناقها كأعناق الجزر\" (٣)، فقال أبو بكر وعمر - ﵄ -: إنها لناعمة، فقال: \"آكلها أنعم منها\" (٤) وفي خبر آخر: \"لتزدحمن هذِه الأمة على الحوض ازدحام واردات الحمر\" (٥).\n[٣٦٦٢] وأخبرنا أبو القاسم الحسن بن محمَّد بن حبيب (٦) (قراءة عليه) (٧) في سنة ست وثمانين وثلاثمائة، حدثنا أبو عبد الله محمَّد بن\n_________\n(١) ثابت في البخاري ومسلم كما في الإحالة النهائية.\n(٢) رواه الطبراني في \"المعجم الكبير\" ٣/ ١٢٦ (٢٨٨٢) من حديث أنس بن مالك وفيه عطية العوفي.\n(٣) وفي رواية: كأعناق الإبل أنظرها في \"جزء ما روي في الحوض والكوثر\" لبقي بن مخلد (ص ٧٩).\n(٤) رواه الإِمام أحمد في \"مسنده\" ٤/ ١١٧ (١٣٠٦٣)، وهناد في \"الزهد\" ١/ ٢١٣ (١٣٧) والطبري في \"جامع البيان\" ٣٠/ ٣٢٤ من حديث أنس بن مالك وإسناده صحيح.\n(٥) ما ذكره المصنف من وصف الكوثر أخذه من مجموعة من الأحاديث تقدمت الإشارة إلى بعضها، وللاستزادة في وصفه ينظر: \"صحيح البخاري\" في كتاب الرقاق، باب: في الحوض، وقول الله تعالى ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١)﴾ (٦٥٧٥ - ٦٥٩٣)، و\"صحيح مسلم\" في كتاب الفضائل، باب: إثبات حوض نبينا - ﷺ - (٢٢٨٩ - ٢٣٠٥)، \"السنة\" لابن أبي عاصم مع تخريجه \"ظلال الجنة\" ٢/ ٣٢١، \"جامع البيان\" للطبري ٣٠/ ٣٢٣، \"فتح الباري\" لابن حجر ١١/ ٤٦٦ فقد جمع وأوعى ﵀.\n(٦) أبو القاسم الحبيبي، قيل: كذبه الحاكم.\n(٧) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).","vol":"30","page":361},{"text":"عبد الله بن أحمد الصفَّار الأصبهاني (١)، أخبرني أبو عبد الله العمري الكوفي (٢) بالكوفة، حدثنا بشر بن داود القرشي (٣)، حدثنا مسعود بن سابور (٤)، عن علي بن عاصم (٥)، عن حميد الطويل (٦)، عن أنس بن مالك، قال: قال رسول الله - ﷺ -: \"إن لحوضي أربعة أركان، فأول ركن منها في يد أبي بكر، والثاني في يد عمر، والثالث في يد عثمان، والرابع في يد على فمن أحب أبا بكر وأبغض عمر لم يسقه أبو بكر، (ومن أحب عمر وأبغض أبا بكر لم يسقه عمر) (٧)، ومن أحب عثمان وأبغض عليًّا لم يسقه عثمان، ومن أحب عليًّا وأبغض عثمان لم يسقه على، ومن أحسن القول في أبي بكر فقد أقام الدين، ومن أحسن القول في عمر فقد أوضح السبيل،\n_________\n(١) الشيخ الإِمام المحدث القدوة.\n(٢) إبراهيم بن محمَّد العمري، حدث عن أبي غريب وسليم بن جنادة وغيرهما، وعنه الدارقطني وأبو حفص بن شاهين وغيرهما، قال الحاكم: فيه نظر، وقال الخطيب، هو إبراهيم بن محمَّد بن إبراهيم بن محمَّد بن واقد بن محمَّد بن زيد بن عبد الله بن عمر بن الخطاب كوفي. قال أحمد بن حماد الحافظ: كان أحد الوجوه تكلم فيه بالكوفة، وببغداد، مات سنة (٣٢٠ هـ). انظر: \"تاريخ بغداد\" للخطيب ٦/ ١٥٨، \"الميزان\" للذهبي ١/ ٦٢.\n(٣) لم أجده.\n(٤) لم أجده.\n(٥) ابن صهيب الواسطي التيمي، صدوق، يخطئ ويصر، ورمي بالتشيع.\n(٦) ثقة، مدلس.\n(٧) ساقطة من (ج).","vol":"30","page":362},{"text":"ومن أحسن القول في عثمان فقد استنار بنور الله، ومن أحسن القول في على فقد استمسك بالعروة الوثقى، ومن أحسن القول في أصحابي فهو مؤمن، ومن أساء القول في أصحابي فهو منافق (١) \" (٢).\nوقال فطر بن خليفة: سألت عطاء عن الكوثر ونحن نطوف بالبيت،\n_________\n(١) في (ج): رضوان الله تعالى على جميع أصحاب محمَّد - ﷺ -.\n(٢) [٣٦٦٢] الحكم على الإسناد:\nضعيف؛ شيخ المصنف تكلم فيه الحاكم، وإبراهيم العمري متكلم فيه، وعلي بن عاصم صدوق يخطئ ويصر، وفيه من لم أجده.\nالتخريج:\nأخرجه أبو بكر الشافعي في كتاب \"الغيلانيات\" ١/ ١٠٦ (٦٣). قال: حدَّثنا أبو حمزة أحمد بن عبد الله بن مروان المروزي، ثنا داود بن الحسين العسكري، ثنا بشر بن داود، عن شابور به، ومن طريقه أخرجه ابن الجوزي في \"العلل المتناهية\" ١/ ٢٥٢، ٤٠٨، وقال: هذا حديث لا يصح فيه مجاهيل، وعلي بن عاصم قال: فيه يزيد بن هارون: ما زلنا نعرفه بالكذب.\nوأورده محب الدين الطبري في كتابه \"الرياض النضرة في مناقب العشرة\" ١/ ٢٥٢، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢١٧ وله شاهد من حديث ابن عباس ولفظه: \"إذا كان يوم القيامة يكون أبو بكر على أحد أركان الحوض وعمر على الثاني وعثمان على الثالث وعلي على الرابع فمن أبغض واحدًا منهم لم يسقه الآخرون\".\nرواه ابن حبان في \"المجروحين\" ١/ ١١٦ في ترجمة إبراهيم بن عبد الله المصيصي وقال: من يروي بهذا الإسناد مثل هذا المتن استحق أن يعدل به إلى جملة المتروكين وذكر ابن الجوزي في \"العلل المتناهية\" ١/ ٢٥٣ (٤٠٩) وقال: هذا موضوع، والمتهم به إبراهيم المصيصي: وانظر \"تنزيه الشريعة المرفوعة\" ١/ ٤٠٦.","vol":"30","page":363},{"text":"فقال: حوض أعطي رسول الله - ﷺ - في الجنة (١).\nوروى حميد عن أنس قال: دخلنا على عبيد الله بن زياد وهم يتذاكرون الحوض، فقال: يا أبا حمزة ما تقول في الحوض؟ فقلت (٢): ما كنت أرى (أن أعيش حتى أرى) (٣) أمثالكم يتمارون في الحوض، لقد تركت خلفي عجائز ما تصلي امرأة منهن إلَّا سألت الله ﷿ أن يسقيها من حوض محمَّد - ﷺ - (٤).\nوفيه يقول الشاعر (٥):\nيا صاحب الحوْض من يُدانيكا ... وأنْت حقًّا حَبيبُ باريكا (٦)\nوقال سعيد بن جبير ومجاهد: هو الخير الكثير (٧).\n_________\n(١) رواه الطبري في \"جامع البيان\" ٣٠/ ٣٣٣، وإسناده حسن فيه فطر بن خليفة صدوق، وبقية رجاله ثقات.\n(٢) في (ج): فقال.\n(٣) أن أعيش حتى أرى ساقطة من (ج).\n(٤) أخرجه الآجري في \"الشريعة\" (ص ٥٧) قال الألباني: إسناده صحيح، رجاله كلهم ثقات. وأخرجه ابن أبي عاصم في كتاب \"السنة\" ٢/ ٣٢١ من طريق ثابت عن أنس، قال الألباني: إسناده صحيح على شرط مسلم. وأخرجه أبو يعلى في \"مسنده\" ٦/ ٩٦ (٣٣٥٥)، قال ابن حجر في \"فتح الباري\" ١١/ ٤٦٨: إسناده صحيح.\n(٥) لم اهتد إلى قائله.\n(٦) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢١٨.\n(٧) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٢٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٧.","vol":"30","page":364},{"text":"وقال الحسن: هو القرآن العظيم (١)، عكرمة: النبوة والكتاب (٢)، محمَّد بن إسحاق: هو العظيم من الأمر (٣) وذكر بيت لبيد:\nوصاحب ملْحوب فجُعنْا بفقده (٤) ... وعند الرِّداع بيتُ آخر كوثرُ (٥)\nيقول: عظيم، وقال أبو بكر بن عياش، ويمان بن رئاب: هو كثرة الأصحاب والأشياع (٦).\nابن كيسان: هو كلمة من الكتب الأولى ومعناها الإيثار (٧)، الحسين بن الفضل: الكوثر شيئان تيسير القرآن وتخفيف الشرائع (٨).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٤٩، \"المحرر الوجيز\" لابن عطية ٥/ ٥٤٩.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٢٢، \"زاد المسير\" لابن الجوزي ٩/ ٢٤٩.\n(٣) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٨.\n(٤) في الأصل: بنوق وفي (ب): بيومه، ولعله تصحيف من موته كما في \"لسان العرب\"، وما أثبته من (ج).\n(٥) لم أجده في ديوانه، وانظره في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٨، \"لسان العرب\" لابن منظور ٥/ ١٣٣، وفي ٨/ ١٢٣ قال: الرداع موضع أو اسم ماء ثم أورد البيت.\n(٦) انظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٤٩، \"المحرر الوجيز\" لابن عطية ٥/ ٥٤٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٧.\n(٧) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٧، \"البحر المحيط\" لأبي حيان ٨/ ٥٢١.\n(٨) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٧، \"البحر المحيط\" لأبي حيان ٨/ ٥٢١. =","vol":"30","page":365},{"text":"جعفر الصادق: الكوثر (١) نور في قلبك (دلَّك عليَّ وقطعك عما) (٢) سواي، وعنه أيضًا الشفاعة (٣)، وقيل: معجزات أكثرت بها أهل (٤) الإجابة لدعوتك (٥)، هلال بن يساف: هو قول لا إله إلَّا الله محمَّد رسول الله - ﷺ - (٦)، (وقيل: الفقه في الدين) (٧)، وقيل: الصلوات الخمس (٨).\n_________\n= وتقدم أن الحسين بن الفضل فسَّر آية: ﴿ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (٨)﴾ التكاثر: ٨ بقوله: تخفيف الشرائع وتيسير القرآن.\n(١) في (ب)، (ج): يعني بالكوثر.\n(٢) في (ب)، (ج): يدلك على ويقطعك عمن.\n(٣) انظر القولين في \"حقائق التفسير\" للسلمي ٣٧٤/ ب، \"المحرر الوجيز\" لابن عطية ٥/ ٥٢٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٧، \"البحر المحيط\" لأبي حيان ٨/ ٥٢١.\n(٤) ساقطة من (ب)، (ج).\n(٥) انظر: \"حقائق التفسير\" للسلمي ٣٧٤/ ب، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٧.\n(٦) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٢٩، \"البحر المحيط\" لأبي حيان ٨/ ٥٢١.\n(٧) ساقطة من (ج).\n(٨) انظر القولين في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٨.\nوالراجح أن المراد به النهر الذي في الجنة لدلالة الأحاديث عليه فيتعين المصير إليها، وعدم التعويل على غيرها. وقال الشوكاني في \"فتح القدير\" ٥/ ٥٠٤ معلقًا على تفسير ابن عباس أنه الخير الكثير: وهذا التفسير من حبر الأمة ناظر إلى المعنى اللغوي كما عرفناك، ولكن رسول الله - ﷺ - قد فسره فيما صح عنه أنه النهر الذي في الجنة وإذا جاء نهر الله بطل نهر معقل.","vol":"30","page":366},{"text":"<span data-type=\"title\" id=toc-6668>٢ </span>﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ (٢)﴾\nقال محمَّد بن كعب: إن ناسًا يصلون لغير الله وينحرون لغير الله فإنا أعطيناك الكوثر فلا تكن صلاتك ونحرك إلَّا لي (١)، وقال عكرمة وعطاء وقتادة: فصل لربك صلاة العيد يوم النحر وانحر نسكك (٢) وقال أنس بن مالك: كان النبي - ﷺ - ينحر قبل أن يصلي فأمر أن يصلي ثم ينحر (٣)، وقال سعيد بن جبير، ومجاهد: فصل لربك صلاة الغداة (٤) المفروضة بجمع وانحر البُدن بمنى (٥)، وقال بعضهم: نزلت هذِه الآية يوم الحديبية حين حُصر النبي - ﷺ - وأصحابه وصدوا عن البيت فأمره الله تعالى أن يصلي وينحر البدن، وينصرف فعل ذلك وهذِه رواية أبي معاوية البجلي عن سعيد بن جبير (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٢٧، \"معالم التنزيل\" للبغوي ٨/ ٥٥٩.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٢٦، \"معالم التنزيل\" للبغوي ٨/ ٥٥٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢١٨.\n(٣) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٢٦، وإسناده ضعيف، فيه محمَّد بن حميد الرازي ضعيف.\n(٤) في (ج): العيد.\n(٥) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٢٦، \"معالم التنزيل\" للبغوي ٨/ ٥٥٩، \"زاد المسير\" لابن الجوزي ٩/ ٢٤٩.\n(٦) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٢٧ وإسناده ضعيف فيه ثلاث علل.\nالأولى: الإرسال سعيد بن جبير لم يدرك التنزيل. الثانية: إسناده منقطع قال أحمد بن حنبل: عمَّار بن معاوية الدهني لم يسمع من سعيد بن جبير شيئًا. \"جامع =","vol":"30","page":367},{"text":"[٣٦٦٣] وأخبرنا عبد الله بن حامد (١)، أخبرنا محمَّد بن الحسين (٢)، حدثنا أحمد بن يوسف (٣)، حدثنا حجاج (٤)، حدثنا حماد (٥)، عن عاصم الجحدري (٦)، عن أبيه (٧)، عن عقبة بن ظبيان (٨)، عن علي بن أبي طالب - ﵁ - أنه قال في هذِه الآية: ﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ (٢)﴾ قال: وضع اليمين (٩) على ساعده اليسرى ثم وضعهما على صدره (١٠).\n_________\n= التحصيل\" للعلائي (ص ٢٤١). الثالثة: الراوي عن معاوية هو أبو صخر حميد بن زياد صدوفيهم. \"تقريب التهذيب\" لابن حجر ١/ ٢٤٤.\n(١) أبو محمَّد الماهاني، لم يذكر بجرح أو تعديل.\n(٢) أبو بكر النيسابوري القطان، سماعه صحيح.\n(٣) ابن خالد الأزدي، حافظ ثقة.\n(٤) حجاج بن المنهال الأنماطي، ثقة فاضل.\n(٥) حمَّاد بن سلمة بن دينار، ثقة، عابد.\n(٦) عاصم بن العجاج، ثقة.\n(٧) لم أجده.\n(٨) عقبة بن ظبيان، ويقال: عقبة بن ظهير، روى عن علي، وروى عنه عاصم الجحدري عن أبيه. انظر \"التاريخ الكبير\" للبخاري ٦/ ٤٣٧، \"الجرح\" لابن أبي حاتم ٦/ ٣١٣.\n(٩) في (ب): اليد اليمنى، وفي (ج): يده اليمنى.\n(١٠) [٣٦٦٣] الحكم على الإسناد:\nضعيف؛ العجاج الجحدري لم أجد وشيخ المصنف لم يذكر بجرح أو تعديل، وكذلك، وعقبة بن ظبيان، قال أبو محمَّد: اختلف حماد بن مسلمة ويزيد بن زياد ابن أبي الجعد في هذا الحديث فقال حماد: عن عاصم الجحدري عن أبيه عن عقبة بن ظبيان عن علي، وروى يزيد بن زياد بن أبي الجعد عن عاصم الجحدري =","vol":"30","page":368},{"text":"[٣٦٦٤] وأخبرنا ابن فنجويه (١)، حدثنا علي بن إبراهيم بن أحمد العطار (٢)، حدثنا عبد الله بن محمَّد بن عبد العزيز (٣)، حدثنا هاشم (٤) ابن الحارث المروزي (٥)، حدثنا محمَّد بن ربيعة (٦)، حدثنا يزيد بن\n_________\n= عن عقبة بن ظهير عن علي، وقد اختلف في الراوي عنه بين حماد بن سلمة، وبين يزيد بن زياد بن أبي الجعد.\nالتخريج:\nأخرجه ابن جرير في \"جامع البيان\" ٣٠/ ٣٢٦ من طريق محمَّد بن حميد، حدثنا أبو صالح الخراساني، حدثنا حماد به مثل رواية المصنف، ورواه من طريق ابن حميد، حدثنا مهران. ومن طريق ابن بشار حدثنا عبد الرحمن، كلاهما حدثنا حماد بن سلمة عن عاصم الجحدري، عن عقبة بن ظبيان، عن أبيه، عن علي، وهذا إن لم يكن تصحيف فهو اضطراب آخر. وأخرجه الحاكم في \"المستدرك\" ٢/ ٥٨٦ (٣٩٨) ومن طريقه أخرجه البيهقي في \"السنن الكبرى\" ٢/ ٢٩ (٢١٦٣) كلاهما من طريق حمَّاد بن سلمة، عن عاصم الجحدري، عن عقبة بن صهبان، عن علي. هكذا عقبة بن صهبان واستدركها البيهقي من رواية البخاري في \"التاريخ الكبير\" ٦/ ٤٣٧ كما أورده المصنف وانظر: الإسناد الذي يليه.\n(١) ثقة، صدوق كثير الرواية للمناكير.\n(٢) علي بن إبراهيم بن أحمد بن يزيد بن أبي غرة، العطار البغدادي، سمع محمَّد بن السري القنطري وغيره، وعنه محمَّد بن عبد العزيز البرذعي وآخرون، قال الخطيب: كان ثقة مات سنة (٣٧٩ هـ). انظر: \"تاريخ بغداد\" ١١/ ٣٤١.\n(٣) أبو القاسم البغوي، ثقة.\n(٤) في (ج): هشيم. وهو تصحيف.\n(٥) هاشم بن الحارث، أبو محمَّد المروروذي، يروي عن عبيد الله بن عمرو، ويروي عنه ابن أبي الدنيا وأبو القاسم البغوي، وأكثر عنه، قال الخطيب: كان ثقة، وقال ابن حبان: مستقيم الحديث ربما أغرب. انظر \"تاريخ بغداد\" للخطيب ١٤/ ٦٦، \"الثقات\" لابن حبان ٩/ ٢٤٤.\n(٦) الكلابي، صدوق.","vol":"30","page":369},{"text":"زياد بن أبي الجعد (١)، عن عاصم الجحدري (٢)، عن عقبة بن ظهير (٣)، عن علي بن أبي طالب - ﵁ - في قوله (٤): ﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ (٢)﴾ قال: وضع اليمنى على الشمال في الصلاة (٥).\n[٣٦٦٥] وأخبرنا عبد الخالق بن علي بن عبد الخالق (٦)، أخبرنا محمَّد بن أحمد بن خنب (٧)، حدثنا يحيى بن أبي طالب (٨)، أخبرنا زيد ابن الحُباب (٩)، حدثنا روح بن المسيب (١٠)، أخبرني عمرو بن مالك\n_________\n(١) يزيد بن زياد بن أبي الجعد الأشجعي، صدوق.\n(٢) عاصم الجحدري، ثقة.\n(٣) عقبة بن ظهير، هو عقبة بن ظبيان، مجهول الحال.\n(٤) في (ب)، (ج): في هذِه الآية.\n(٥) [٣٦٦٤] الحكم على الإسناد:\nضعيف، عقبة بن ظبيان مجهول الحال، وانظر الإسناد السابق.\nالتخريج:\nرواه البخاري في \"التاريخ\" ٦/ ٤٣٧، ورواه عبد الرزاق في \"تفسيره\" ٢/ ٤٠١، ورواه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٣٢٥، ورواه الدارقطني في \"سننه\" ١/ ٢٨٥ (٦). كلهم من طريق يزيد بن زياد به، وانظر الإسناد الذي قبله فقد رواه الحاكم والبيهقي. وضعفه ابن كثير في \"تفسيره\" ١٤/ ٤٨١ حيث قال: يروى هذا عن علي ولا يصح.\n(٦) أبو القاسم، ثقة.\n(٧) أبو بكر البخاري، الدهقان، صدوق لا بأس به.\n(٨) الزبرقان، محله الصدق.\n(٩) أبو الحسين العكلي، صدوق، يخطئ.\n(١٠) أبو رجاء البصري، ضعيف.","vol":"30","page":370},{"text":"النكري (١)، عن أبي الجوزاء (٢)، عن ابن عباس في قول الله ﷿: ﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ (٢)﴾ قال: وضع اليمين على الشمال في الصلاة عند النحر (٣). يدل عليه ما:\n[٣٦٦٦] أخبرنا عبد الله بن حامد (٤) (قراءة عليه) (٥)، أخبرنا محمَّد بن جعفر (٦)، حدثنا علي بن حرب (٧)، حدثنا المعافى بن داود (٨)، حدثنا إسرائيل (٩)، عن سماك بن حرب (١٠)، عن قبيصة بن هُلْب (١١)،\n_________\n(١) في (ب)، (ج): بكر بن مالك البكري، وهو: أبو يحيى ويقال أبو مالك البصري، صدوق له أوهام.\n(٢) أوس بن عبد الله الربعي، ثقة يرسل كثيرًا.\n(٣) [٣٦٦٥] الحكم على الإسناد:\nضعيف؛ فيه روح بن المسيب متكلم فيه، وعمرو بن مالك النكري، صدوق له أوهام.\nالتخريج:\nرواه البيهقي في \"السنن الكبرى\" ٢/ ٣١ (٢١٦٨) من طريق زيد بن الحباب به.\n(٤) أبو محمَّد الماهاني، لم يذكر بجرح أو تعديل.\n(٥) زيادة من (ب)، (ج).\n(٦) أبو بكر المطيري، ثقة، مأمون.\n(٧) الطائي، صدوق، فاضل.\n(٨) لم أجده.\n(٩) ابن يونس بن أبي إسحاق السبيعي، ثقة.\n(١٠) الذهلي البكري، صدوق، تغير بأخرة، فكان ربما تلقن.\n(١١) تصحفت في (ب) إلى: المهلب وهو قبيصة بن هلب الطائي، واسم أبيه يزيد وله صحبة، يروي عن أبيه: وعنه سماك بن حرب، ذكره بن حبان في \"الثقات\"، وقال =","vol":"30","page":371},{"text":"عن أبيه (١) قال: كان رسول الله - ﷺ - يضرب بإحدى يديه على الأخرى (في الصلاة) (٢) (٣).\n[٣٦٦٧] وأخبرنا عبد الله بن حامد (٤)، أخبرنا مكي بن عبدان (٥)، حدثنا عبد الله بن هاشم (٦) قال: حدثنا عبد الرحمن (٧)، حدثنا سفيان (٨)، عن سماك (٩)، عن قبيصة بن هلب (١٠)، عن أبيه (١١)،\n_________\n= ابن حجر: مقبول انظر \"الثقات\" لابن حبان ٥/ ٢١٩، \"التقريب\" لابن حجر (٥٥١٦).\n(١) يزيد بن قنافة الطائي، له صحبة.\n(٢) ساقطة من (ج).\n(٣) [٣٦٦٦] الحكم على الإسناد:\nفيه شيخ المصنف لم يذكر بجرح أو تعديل، المعافى، لم أجده، وقبيصة بن هلب مقبول والحديث صحيح بشواهده.\nالتخريج:\nرواه أحمد في \"مسنده\" ٦/ ٢٩٨ (٢١٤٦٤)، ورواه الطبراني في \"المعجم الكبير\" ٢٢/ ١٦٥ (٤٢٣). وللحديث شواهد سيذكر بعضها المصنف.\n(٤) أبو محمَّد الماهاني، لم يذكر بجرح أو تعديل.\n(٥) أبو حاتم التميمي، المحدث الثقة المتقن.\n(٦) ابن حيان العبدي، ثقة.\n(٧) ابن مهدي، ثقة ثبت حافظ.\n(٨) الثوري، ثقة حافظ إمام حجة، كان ربما دلس.\n(٩) ابن حرب الذهلي، صدوق تغير بآخرة.\n(١٠) الطائي، مقبول.\n(١١) صحابي.","vol":"30","page":372},{"text":"قال: رأيت النبي - ﷺ - واضعًا يمينه على شماله في الصلاة (١).\nقال عبد الله بن حامد: هلب لقب واسمه يزيد بن قنافة (٢) (٣).\n[٣٦٦٨] وأخبرنا عبد الله بن حامد (٤)، أخبرنا مكي بن عبدان (٥)،\n_________\n(١) [٣٦٦٧] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، الحديث صحيح بشواهده.\nالتخريج:\nرواه أحمد في \"مسنده\" ٦/ ٢٩٧ (٢١٤٦١).\nورواه الترمذي في كتاب الصلاة، باب: ما جاء في وضع اليمين على الشمال في الصلاة (٢٥٢) قال: وفي الباب عن وائل بن حجر وغطيف بن الحرث وابن عباس وابن مسعود وسهل بن سعد. قال أبو عيسى: حديث هُلب حديث حسن والعمل على هذا عند أهل العلم من أصحاب النبي - ﷺ - والتابعين ومن بعدهم. ورواه ابن ماجه في كتاب إقامة الصلاة والسنة فيها باب: وضع اليمين على الشمال في الصلاة (٨٠٩)، وقد ذكر كذلك حديث وائل بن حجر وحديث عبد الله بن مسعود - ﵄ -، وسيذكرهما المصنف.\nورواه الدارقطني في \"السنن\" ١/ ٢٨٥ (٧)، والطبراني في \"المعجم الكبير\" ٢٢/ ١٦٥ (٤٢٤)، والبيهقي في \"السنن الكبرى\" ٢/ ٢٩ (٢١٦٠).\nوالحديث حسنه الترمذي كما تقدم، وصححه ابن عبد البر في \"الاستيعاب\" ٤/ ١١٠، والألباني في \"صحيح سنن الترمذي\" (٢٠٧) قال: حسن صحيح.\nفالحديث بشواهده التي ذكرها الترمذي، وسيذكر بعضها المصنف صحيح إن شاء الله.\n(٢) في (ب). قثامة وهو خطأ.\n(٣) قاله أيضًا البخاري في \"التاريخ الكبير\" ٧/ ١٧٧، وابن حبان في \"الثقات\" ٥/ ٣١٩.\n(٤) أبو محمَّد الماهاني، لم يذكر بجرح أو تعديل.\n(٥) أبو حاتم التميمي، المحدث، الثقة المتقن.","vol":"30","page":373},{"text":"حدثنا إبراهيم بن الحارث (١)، حدثنا يحيى بن أبي بكير (٢)، حدثنا زهير ابن معاوية (٣)، حدثنا أبو إسحاق (٤)، عن (٥) عبد الجبار بن وائل بن حجر (٦) (عن وائل بن حُجْر) (٧)، قال: رأيت النبي - ﷺ - يضع يده اليمنى على اليسرى في الصلاة قريبًا من الرسغ (٨)، ويرفع يديه حتى يبلغا أذنيه (٩).\n_________\n(١) إبراهيم بن الحارث بن إسماعيل البغدادي، سمع يزيد بن هارون وغيره، حدث عنه البخاري وآخرون قال ابن حجر: صدوق. انظر \"السير\" للذهبي ٢٥/ ١٦، \"التقريب\" لابن حجر (١٥٩).\n(٢) أبو زكريا الكرماني، ثقة.\n(٣) ابن حديج، ثقة ثبت إلا أن سماعه عن أبي إسحاق بآخرة.\n(٤) عمرو بن عبد الله بن عبيد السبيعى، ثقة، عابد اختلط بآخرة.\n(٥) في (ج): (بن) وهو خطأ.\n(٦) عبد الجبار بن وائل بن حُجر الكندي، يروي عن أمه عن أبيه، قال ابن حبان: ومن زعم أنه سمع أباه فقد وهم؛ لأن وائل بن حجر مات وأمه حامل به. عداده في أهل الكوفة، روى عنه أبو إسحاق السبيعي وابنه سعيد بن عبد الجبار قال ابن حجر: ثقة لكنه أرسل. \"تهذيب الكمال\" للمزي ١٦/ ٣٩٣، \"تقريب التهذيب\" لابن حجر (٣٧٤٤).\n(٧) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٨) الرسغ: مفصل بين الكف والساعد.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٢٧.\n(٩) [٣٦٦٨] الحكم على الإسناد:\nضعيف، شيخ المصنف لم يذكر بجرح أو تعديل، وفيه علتان أخريان: الأولى: سماع زهير بن معاوية من أبي إسحاق السبيعي كان بعد الاختلاط كما صرَّح به أبو زرعة في \"الجرح والتعديل\" ٣/ ٥٨٨.\nالثانية: الانقطاع بين عبد الجبار بن وائل، وبين أبيه حيث صرَّح الأئمة بعدم =","vol":"30","page":374},{"text":"[٣٦٦٩] وأخبرنا عبد الله (بن حامد) (١)، أخبرنا محمَّد بن الحسين (٢)، حدثنا أحمد بن يوسف (٣)، حدثنا حجاج (٤)، حدثنا هشيم (٥)، عن الحجاج بن (٦) أبي زينب السلمي (٧)، حدثنا\n_________\n= سماعه منه.\nلكن صحَّ الحديث من طريق آخر كما سيأتي في التخريج.\nالتخريج:\nرواه الإِمام أحمد في \"مسنده\" ٥/ ٤١٦ (١٨٣٩٤) من طريق يحيى بن أبي بكير به.\nورواه الدارمي في \"سننه\" (١٢٧٧) من طريق زهير بن معاوية به.\nوقد روى الإِمام مسلم هذا الحديث في \"صحيحه\" في كتاب الصلاة، باب: وضع يده اليمنى على اليسرى (٤٠١) قال: حدثنا زهير بن حرب، حدثنا عفَّان، حدثنا همام، حدثنا محمَّد بن جحادة، حدثنا عبد الجبار بن وائل، عن علقمة بن وائل ومولى لهم أنهما حدثاه عن أبيه وائل بن حجر أنه رأى النبي - ﷺ - ... الحديث. وكذا رواه أحمد في \"مسنده\" ٥/ ٤١٥ (١٨٣٨٧). فالحديث من هذا الطريق سالم من كلا العلتين: من اختلاط أبي إسحاق ومن إرسال عبد الجبار، ولذا أخرجه مسلم في \"صحيحه\".\n(١) زيادة من (ب)، (ج)، وهو أبو محمَّد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو بكر النيسابوري القطان، قال عنه الحاكم: الشيخ الصالح.\n(٣) الأزدي، النيسابوري، ثقة حافظ.\n(٤) ابن المنهال الأنماطي، ثقة فاضل.\n(٥) في (ب)، (ج): هشام. وهو تصحيف، وهو هشيم بن بشير السلمي، ثقة ثبت كثير التدليس والإرسال الخفي.\n(٦) في (ج): (عن) وهو خطأ.\n(٧) الحجاج بن أبي زينب السلمي، يروى عن أبي عثمان النهدي وطلحة بن نافع، وعنه محمَّد بن يزيد وهشيم، قال يحيى بن أبي معين: ليس به بأس، وقال ابن حجر: صدوق يخطئ. انظر \"الجرح\" لابن أبي حاتم ٣/ ١٦١، \"التقريب\" لابن حجر (١١٢٦)","vol":"30","page":375},{"text":"أبو عثمان النهدي (١)، عن ابن مسعود أن النبي - ﷺ -: رأى رجلًا وهو (٢) يصلي واضعًا يده اليسرى على اليمنى، فنزع اليسرى عن اليمنى، ووضع اليمين (٣) على اليسرى (٤).\n_________\n(١) عبد الرحمن بن ملّ، ثقة، ثبت، عابد.\n(٢) ساقطة من (ب)، (ج).\n(٣) في (ب): اليمنى.\n(٤) [٣٦٦٩] الحكم على الإسناد:\nضعيف، فيه شيخ المصنف وشيخه لم يذكرا بجرح أو تعديل، وابن أبي زينب صدوق يخطئ.\nالتخريج:\nرواه أبو داود في كتاب الصلاة، باب: وضع اليمنى على اليسرى في الصلاة (٧٥٥).\nورواه النسائي في كتاب الافتتاح، باب: في الإِمام إذا رأى الرجل قد وضع شماله على يمينه ٢/ ١٢٦.\nورواه ابن ماجه في كتاب إقامة الصلاة والسنة فيها، باب: وضع اليمين على الشمال في الصلاة (٨١١)، وفيه قال هشيم: أنبأنا الحجاج بن أبي زينب فانتفت علة تدليس هشيم.\nورواه الدارقطني في \"السنن\" ١/ ٢٨٦ (١٢)، والرجل المبهم في الحديث، هو عبد الله بن مسعود كما تدل عليه روايات تخريج الحديث.\nوقال العقيلي بعد ذكره للحديث في ترجمة الحجاج بن أبي زينب: لا يتابع عليه \"الضعفاء الكبير\" ١/ ٣٨٢. وله شاهد من حديث جابر بن عبد الله رواه الدارقطني في \"السنن\" ١/ ٢٨٧ (١٣)، ورواه ابن عدي في \"الكامل في ضعفاء الرجال\" ٢/ ٥٣٠ في ترجمة الحجاج بن أبي زينب، والحديث حَسَّنَ إسناده الحافظ ابن حجر في \"فتح الباري\" ٢/ ٢٢٤، وحسَّنه الألباني في \"صحيح سنن أبي داود\" (٦٨٦).","vol":"30","page":376},{"text":"[٣٦٧٠] وأخبرنا أبو محمَّد الحسن بن أحمد بن محمَّد بن علي المخلدي (١)، أخبرنا أبو الفضل يعقوب بن يوسف بن عاصم البخاري الفقيه (٢)، حدثنا الحسن بن الفضل البُصراني (٣)، حدثنا وهب بن إبراهيم الرازي (٤) (٥)، حدثنا أبو عبد الله إسرائيل بن حاتم المروزي (٦) -وكان ثقة مأمونًا، أخبرنا مقاتل بن حيان (٧)، عن أصبغ بن نُبَاتة (٨)، عن علي بن أبي طالب - ﵁ - قال: لما نزلت هذِه السورة ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ (١) فَصَلِّ لِرَبِّكَ وَانْحَرْ (٢)﴾ قال النبي - ﷺ - لجبريل ﵉: \"ما هذِه النحيرة التي أمرني بها\n_________\n(١) في الأصل: الحسن بن محمَّد بن الحسن بن أحمد وهو خطأ، والصواب ما أثبته من (ب)، (ج)، وهو إمام صدوق مسند عادل.\n(٢) يعقوب بن يوسف بن عاصم البخاري، سمع بالعراق محمَّد بن عبيد الله بن المنادي، وغيره، وروى عنه يحيى بن منصور القاضي وآخرون، مات ببخارى سنة (٣٢٥ هـ). انظر: \"الأنساب\" للسمعاني ٤/ ١١١.\n(٣) أبو علي الزعفراني، متروك.\n(٤) في (ب): الدراري، وفي (ج): الداري. وهو تصحيف.\n(٥) وهب بن إبراهيم الفامي، أبو علي، من أهل الري، جليس أبي زرعة، يروي عن أبي عاصم النبيل، روى عنه أهل بلده. قال ابن أبي حاتم. صدوق ثقة، وذكره ابن حبان في \"الثقات\" انظر \"الجرح\" لابن أبي حاتم ٩/ ٢٩، \"الثقات\" لابن حبان ٩/ ٢٢٩.\n(٦) إسرائيل بن حاتم المروزي، أبو عبد الله، قال ابن حبان: روى عن مقاتل الموضوعات وعن غيره من الثقات الأوابد والطامات. انظر \"المجروحين\" لابن حبان ١/ ١٧٧، \"الميزان\" للذهبي ١/ ٢٠٨.\n(٧) النبطي، صدوق فاضل.\n(٨) التميمي الحنظلي، الكوفي، متروك.","vol":"30","page":377},{"text":"ربي (١)، قال: ليست بنحيرة ولكنه يأمرك إذا (٢) تحرمت للصلاة أن ترفع يديك إذا كبرت وإذا ركعت، وإذا رفعت رأسك من الركوع، وإذا سجدت، فإنه صلاتنا وصلاة الملائكة (الذين في السموات السبع) (٣)، وإن لكل شيء زينة وإن زينة الصلاة رفع الأيدي عند كل تكبيرة\". وقال رسول الله - ﷺ -: \"رفع الأيد في الصلاة من الاستكانة\"، قلت: فما الاستكانة. قال: \"ألا (٤) تقرأ هذِه الآية: ﴿فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ﴾ (٥) قال: \"هو الخضوع\" (٦).\n_________\n(١) في (ج): أمرني ربي ﷿ بها.\n(٢) في (ب): إن.\n(٣) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٤) في (ب)، (ج): أما.\n(٥) المؤمنون: ٧٦.\n(٦) [٣٦٧٠] الحكم على الإسناد:\nضعيف جدًا؛ فيه الحسن بن الفضل وأصبغ بن نباتة، متروكان، وإسرائيل بن حاتم اتهمه ابن حبان.\nالتخريج:\nرواه الحاكم في \"المستدرك\" ٢/ ٥٨٦ (٣٩٨١)، وصححه وتعقبه الذهبي في \"التلخيص\" بقوله: إسرائيل صاحب عجائب لا يعتمد عليه، وأصبغ شيعي متروك عند النسائي، ومن طريقه:\nأخرجه البيهقي في \"السنن الكبرى\" ٢/ ٧٥ (٢٣٥٧).\nوأخرجه ابن أبي حاتم من طريق وهب بن إبراهيم به، كما في \"تفسير ابن كثير\" ١٤/ ٤٨١ وعقَّب عليه بقوله: حديث منكر جدًا.\nوأخرجه ابن حبان في كتابه \"المجروحين\" ١/ ١٧٧ - ١٧٨ قال: حدثنا أحمد بن =","vol":"30","page":378},{"text":"يدل عليه ما:\n[٣٦٧١] أخبرنا عبد الله بن حامد الوزان (١)، أخبرنا أحمد ابن محمَّد بن يحيى بن بلال (٢)، حدثنا أبو زرعة الرازي (٣)، حدثنا عبد الجبار بن سعيد بن سليمان بن نوفل بن مساحق (٤) العامري، حدثنا ابن أبي الزناد (٥)، عن موسى بن عقبة (٦)، عن عبد الله بن الفضل (٧)، عن عبد الرحمن الأعرج (٨)، عن عبيد الله (٩) بن أبي رافع، عن علي بن أبي\n_________\n= محمَّد بن يحيى الشحام بالري، حدثنا وهب بن إبراهيم القاضي به، وعلق عليه بقوله: وهذا متن باطل، إلَّا ذكر رفع اليدين فيه، وهذا خبر رواه عمر بن صبح، عن مقاتل بن حيان، وعمر بن صبح يضع الحديث فظفر عليه إسرائيل بن حاتم فحدَّث عنه مقاتل بن حيان.\nوأخرجه ابن الأعرابي في \"معجم شيوخه\" ٢/ ٢٢٧ وعن وهب بن إبراهيم، به.\n(١) أبو محمَّد الوزان، لم يذكر بجرح أو تعديل.\n(٢) أبو حامد البزاز، قال الخليلي: ثقة مأمون.\n(٣) عبيد الله بن عبد الكريم، إمام حافظ ثقة.\n(٤) في (ب)، (ج): مساحة. وهو تصحيف، وهو عبد الجبار بن سعيد بن سليمان بن نوفل بن مساحق العامري من أهل المدينة، يروى عن ابن أبي الزناد وأهل المدينة، روى عنه أبو زرعة الرازي، قال العقيلي: في حديثه مناكير، ذكره ابن حبان: في \"الثقات\" ٨/ ٤١٨، \"الضعفاء\" للعقيلي ٣/ ٨٦.\n(٥) عبد الرحمن بن أبي الزناد، صدوق تغير حفظه لما قدم بغداد.\n(٦) ابن أبي عياش، ثقة فقيه.\n(٧) عبد الله بن الفضل بن العباس بن ربيعة بن الحارث بن عبد المطلب الهاشمي، ثقة.\n(٨) عبد الرحمن بن هرمز، ثقة، ثبت، عالم.\n(٩) في (ج): عبد الله. وهو تصحيف، وهو عبيد الله بن أبي رافع المدني، ثقة.","vol":"30","page":379},{"text":"طالب - ﵁ -، عن رسول الله - ﷺ - أنه كان إذا قام إلى الصلاة المكتوبة كبَّر، ورفع يديه حذو منكبيه، ويصنع مثل ذلك إذا قضى قرآته، وأراد أن يركع ويصنع (١) إذا رفع (٢) من الركوع، ولا يرفع يديه في شيء من صلاته وهو قاعد (٣).\n_________\n(١) في (ب)، (ج): ويصنعه.\n(٢) في (ج): ركع. وهو خطأ.\n(٣) [٣٦٧١] الحكم على الإسناد:\nضعيف، شيخ المصنف لم يذكر بجرح أو تعديل، وفيه عبد الجبار بن سعيد، قال العقيلي: له مناكير، إلا أنه قد توبع، تابعه سليمان بن داود الهاشمي، وعبد الله ابن وهب المصري كما سيأتي.\nالتخريج:\nرواه الترمذي في كتاب الدعوات، باب منه (٣٤٣٣)، وقال: حديث حسن صحيح.\nورواه ابن ماجه في كتاب إقامة الصلاة والسنة فيها، باب: رفع اليدين إذا ركع وإذا رفع رأسه من الركوع (٨٦٤). كلاهما من طريق سليمان بن داود الهاشمي عن ابن أبي الزناد به، وسليمان ثقة كما في \"التقريب\" ١/ ٣٨٤.\nورواه ابن خزيمة في \"صحيحه\" ح/ ٥٨٤، ١/ ٢٩٤ (٥٨٤).\nوالطحاوي في \"شرح معاني الآثار\" ١/ ٢٢٢، كلاهما من طريق عبد الله بن وهب عن ابن أبي الزناد به، وعبد الله بن وهب هو المصري، ثقة كما في \"التقريب\" ١/ ٥٤٥، فمدار الحديث على ابن أبي الزناد، وحديثه من قبيل الحسن. كما قال الذهبي، إلا أنه قد تابعه عبد الملك بن عبد العزيز بن جريج وهو ثقة كما رواه ابن خزيمة في صحيحه ١/ ٣٠٦ (٦٠٧) فيرتقي بذلك إلى درجة الصحيح لغيره وقد صححه ابن خزيمة، وقال الترمذي: حسن صحيح، وتابعه الألباني في \"صحيح سنن الترمذي\" (٢٧٢١).","vol":"30","page":380},{"text":"[٣٦٧٢] وأخبرنا الشيخ الصالح أبو الحسن (١) أحمد بن إبراهيم ابن عبدويه بن سدوس العبدوي (٢) (قراءة عليه) (٣) في رجب سنة أربع وثمانين وثلاثمائة، أخبرنا أبو العباس أحمد بن (محمَّد ابن) (٤) الأزهر الأزهري (٥)، وعبد الله بن يحيى بن مهران المُذكِّر (٦) قالا: سمعنا أبا (٧) إسماعيل الترمذي (٨) (ح) (٩).\n[٣٦٧٣] وأخبرنا أبو محمَّد المخلدي (١٠) إملاء، أخبرنا أبو محمَّد عبد الله بن يحيى بن أحمد المذكر (١١)، حدثنا أبو إسماعيل محمَّد بن إسماعيل السلمي، قال: صليت خلف عارم أبي النعمان (١٢) فرأيته يرفع يديه حين افتتح الصلاة، وحين ركع، وحين رفع رأسه من الركوع، فقلت له: ما هذا؟ قال: صليت خلف\n_________\n(١) في الأصل: الحسين وهو خطأ، والصواب ما أثبته من (ب)، (ج).\n(٢) النيسابوري، لم يذكر بجرح أو تعديل.\n(٣) ما بين القوسين ساقط من الأصل، وما أثبته من (ب)، (ج).\n(٤) السابق.\n(٥) واهٍ.\n(٦) لم أجده.\n(٧) ساقطة من (ب)، (ج).\n(٨) السلمي الترمذي، ثقة، حافظ، لم يتضح كلام أبي حاتم فيه.\n(٩) ما بين القوسين زيادة من (ج).\n(١٠) أبو محمَّد الشيباني النيسابوري، إمام صدوق مسند عدل.\n(١١) لم أجده.\n(١٢) محمَّد بن الفضل السدوسي، ثقة، ثبت تغير في آخر عمره.","vol":"30","page":381},{"text":"حمَّاد بن زيد (١) فرأيته يرفع يديه حين افتتح الصلاة، وحين ركع، وحين رفع رأسه من الركوع، فقلت له: ما هذا؟ قال: صليت خلف أيوب السختياني (٢) فرأيته رفع يديه حين افتتح الصلاة، وحين ركع، وحين رفع رأسه من الركوع، فقلت له: ما هذا؟ فقال: صليت خلف (٣) عطاء بن أبي رباح (٤) فرأيته يرفع يديه حين افتتح الصلاة، وحين ركع، وحين رفع رأسه من الركوع، فقلت له: ما هذا؟ فقال: صليت خلف عبد الله بن الزبير (٥) فرأيته يرفع (٦) يديه حين افتتح الصلاة، وحين ركع، وحين رفع رأسه من الركوع، فقلت له: ما هذا؟ فقال: صليت خلف أبي بكر - ﵁ - فرأيته رفع يديه حين افتتح الصلاة، وحين ركع، وحين رفع رأسه من الركوع، فقلت له: ما هذا؟ فقال: صليت خلف رسول الله - ﷺ - فرأيته (٧) رفع يديه حين افتتح الصلاة، وحين ركع، وحين رفع رأسه من الركوع (٨).\n_________\n(١) في (ب، ج): أحمد بن نجيد. وهو خطأ، وهو حماد بن زيد بن درهم، ثقة ثبت.\n(٢) أيوب بن أبي تميمة السختياني، ثقة، ثبت حجة.\n(٣) في (ب)، (ج): إلى جنب.\n(٤) عطاء بن أبي رباح، ثقة، فقيه، فاضل، لكنه كثير الإرسال.\n(٥) صحابي مشهور.\n(٦) في (ب)، (ج): رفع.\n(٧) ساقطة من (ج).\n(٨) [٣٦٧٢ - ٣٦٣٧] الحكم على الإسناد:\nضعيف، أبو العباس الأزهري واهٍ، وعبد الله بن يحيى المذكر لم أجده. وقد جاء من طريق آخر، رجاله ثقات. =","vol":"30","page":382},{"text":"[٣٦٧٤] وأنبأني عقيل (بن محمَّد الفقيه) (١)، أخبرنا المعافى (بن زكريا) (٢)، أخبرنا محمَّد بن جرير (٣)، حدثنا أبو كريب (٤) حدثنا وكيع (٥)، عن إسرائيل (٦)، عن جابر (٧)، عن أبي جعفر (٨) ﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ (٢)﴾ قال: يرفع يديه أول ما يكبر في الافتتاح إلى النحر (٩).\n_________\n= التخريج:\nرواه البيهقي في \"السنن الكبرى\" ٢/ ٧٣ (٢٣٤٩)، قال: أخبرنا أبو عبد الله الحافظ، ثنا أبو عبد الله محمَّد بن عبد الله الصفار الزاهد، إملاءً من أصل كتابه، قال: قال أبو إسماعيل محمَّد بن إسحاق السلمي: صلَّيت خلف أبي النعمان محمَّد بن الفضل فرفع يديه حين افتتح الصلاة وحين ركع ... الحديث.\nقال البيهقي: رواته ثقات.\nورفع اليدين في المواضع المذكورة ثابت عن النبي - ﷺ - جاء ذلك من حديث عبد الله بن عمر، ومالك بن الحويرث - ﵄ -، انظرهما في: صحيح البخاري في كتاب الأذان، باب رفع اليدين إذا كبر وإذا ركع وإذا رفع (٧٣٦، ٧٣٧)، وصحيح مسلم في كتاب الصلاة، باب استحباب رفع اليدين حذو المنكبين مع تكبيرة الإحرام والركوع، وفي الرفع من الركوع (٣٩٠، ٣٩١).\n(١) زيادة من (ب)، (ج)، لم أجده.\n(٢) زيادة من (ب)، (جـ)، وهو أبو الفرج النهرواني، العلامة الفقيه، الحافظ الثقة.\n(٣) أبو جعفر الطبري، الإِمام العلم المجتهد.\n(٤) محمَّد بن العلاء، ثقة حافظ.\n(٥) ثقة حافظ عابد.\n(٦) ابن يونس، ثقة.\n(٧) ابن يزيد الجعفي، ضعيف رافضي.\n(٨) أبو جعفر الباقر، ثقة فاضل.\n(٩) [٣٦٧٤] الحكم على الإسناد:\nضعيف، فيه جابر بن يزيد الجعفي، ضعيف، وشيخ المصنف لم أجده. =","vol":"30","page":383},{"text":"[٣٦٧٥] وأخبرنا محمَّد بن عبدوس (١)، حدثنا محمَّد بن يعقوب (٢)، أخبرنا محمَّد بن الجهم (٣)، حدثنا الفراء (٤) قال: يقال: ﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ (٢)﴾ أي: استقبل القبلة بنحرك. وسمعت بعض العرب يقول: منازلنا تتناحر. أي: هذا بنحر هذا، أي: قبالته (٥)، وأنشدني بعض بني أسد:\nأباحَكَم ما أنت عَمُّ مجالدٍ ... وسَيّدُ أهلِ الأبطح المُتناحِرِ (٦)؟\nأي: ينحر بعضه (٧) بعضًا (٨).\n_________\n= التخريج:\nأخرجه ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٣٢٦ ومن طريقه أخرجه المصنف.\n(١) أبو بكر النحوي، لم يذكر بجرح أو تعديل.\n(٢) أبو العباس الأصم، ثقة.\n(٣) أبو عبد الله السمري، ثقة صدوق.\n(٤) يحيى بن زياد، صدوق.\n(٥) في الأصل: قباله، والمثبت من (ب)، (ج).\n(٦) لم يسم قائله، والبيت من شواهد الفراء في \"معاني القرآن\" ٣/ ٢٩٦، وانظره في \"جامع البيان\" للطبري ٣٠/ ٣٢٨، \"لسان العرب\" لابن منظور ٥/ ١٩٧، وفيهما: هل أنت بدلًا من: ما أنت.\n(٧) في (ج): بعضهم.\n(٨) [٣٦٧٥] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وبقية رجاله ثقات.\nالتخريج:\n\"معاني القرآن\" للفراء ٣/ ٢٩٦، ونقله ابن جرير في \"جامع البيان\" ٣٠/ ٣٢٨.","vol":"30","page":384},{"text":"(وإليه ذهب الضحاك والكلبي) (١) (٢).\nوقال واصل بن السائب سألت عطاء عن قوله: ﴿وَانْحَرْ﴾ فقال: أُمر رسول الله - ﷺ - أن يستوي بين السجدتين جالسًا حتى يبدو نحره <span data-type=\"title\" id=toc-6669>(٣)</span>.\nسليمان التيمي: يعني وارفع يدك (٤) بالدعاء إلى نحرك (٥).\nذو النون: اذبح هواك في قلبك (٦).\n\n٣ قوله: ﴿إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ (٣)﴾\nيعني عدوك ومبغضك هو الأقل الأذل (٧) المنقطع دابره (٨)، نزلت في العاص بن وائل (٩).\nوقال شِمر بن عطية: هو عقبة بن أبي معيط (١٠).\n_________\n(١) ما بين القوسين ساقط من (ب)، (ج).\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٢٨، \"الجامع لأحكام القرآن\" ٢٠/ ٢١٩.\n(٣) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢١٩ - ٢٢٠، والشوكاني في \"فتح القدير\" ٥/ ٥٠٣. وذكره أبو حيان في \"البحر المحيط\" ٨/ ٥٢١ عن الضحاك.\n(٤) في (ب)، (ج): يديك.\n(٥) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٢٠، \"فتح القدير\" للشوكاني ٥/ ٥٠٣.\n(٦) لم أجده عند غير المصنف.\n(٧) في (ج): الأذل الأقل.\n(٨) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٢٨.\n(٩) قاله ابن عباس، وقد ذكره المصنف في أول السورة مبسوطًا، وهناك تخريجه.\n(١٠) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٢٩ وفي إسناده محمَّد بن حميد الرازي، ضعيف، والخبر معضل.","vol":"30","page":385},{"text":"وقال عكرمة عن ابن عباس:\nنزلت في كعب بن (١) الأشرف وجماعة من قريش، وذلك أنه لما قدم كعب مكة قالت له قريش: نحن أهل السقاية والسدانة وأنت سيد أهل المدينة، فنحن خير أم هذا الصنبور المبنتر (٢) من قومه؟ قال: بل أنتم خير منه. فنزلت في كعب (بن الأشرف) (٣) ﴿أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ﴾ الآية (٤) (٥). ونزلت في الذين قالوا للنبي - ﷺ -: أبتر (٦). ﴿إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ (٣)﴾ (٧) يعني: المنقطع من كل\n_________\n(١) ساقطة من (ج).\n(٢) انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٩٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٢٣.\n(٣) ما بين القوسين زيادة من (ب)، (ج).\n(٤) النساء: ٥١.\n(٥) أخرجه النسائي في \"السنن الكبرى\" ١/ ٩٣، وابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٥٣٤.\nوقال محققه شعيب الأرنؤوط: إسناده صحيح على شرط الصحيح، وأخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٣ وإسناده صحيح.\nورواه البزار كما في \"كشف الأستار\" ٣/ ٨٣ (٢٢٩٣)، وصحح إسناده ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٤٨٣، وانظر \"أسباب النزول\" للواحدي (ص ١٦٠).\n(٦) ساقطة من (ب)، (ج).\n(٧) رواه الطبري في \"جامع البيان\" ٣٠/ ٣٢٩ عن عكرمة مرسلًا، وإسناده صحيح على عكرمة. ورجح الطبري العموم وإن كانت الآية نزلت في شخص بعينه ٣٠/ ٣٣٠، واختاره الشوكاني في \"فتح القدير\" ٥/ ٥٠٣.","vol":"30","page":386},{"text":"خير. قال الجنيد: أي المنقطع عن بلوغ أمله فيك (١).\n* * *\n_________\n(١) لم أجده عند غير المصنف.","vol":"30","page":387},{"text":"<span data-type=\"title\" id=toc-6670>١٠٩ - سُورَة الكافرون</span>","vol":"30","page":389},{"text":"سورة الكافرين (١)\nمكية (٢)، وهي أربعة تسعون حرفًا، وست وعشرين كلمة، وست آيات (٣).\n[٣٦٧٦] أخبرني أبو الحسن محمَّد بن القاسم بن أحمد (٤) (بقرأتي عليه) (٥)، أخبرنا أبو محمَّد عبد الله بن أحمد بن جعفر (٦)، أخبرنا أبو عمرو الحرشي (٧)، حدثنا إسحاق بن إبراهيم (٨)، حدثنا يعقوب ابن حميد (٩)، حدثنا إسماعيل بن داود (١٠)، عن سليمان بن\n_________\n(١) في (ج): الكافرون بالرفع على الحكاية، وهي كذلك في المصاحف.\n(٢) قال ابن عطية في \"المحرر الوجيز\" ٥/ ٥٣١: مكية إجماعًا. إلَّا أن ابن الجوزي في \"زاد المسير\" ٩/ ٢٥٢، ذكر أن قتادة قال: مدنية، وقال الشوكاني في \"فتح القدير\" ٥/ ٥٠٥: مدنية في أحد قولي ابن عباس، وقتادة والضحاك.\n(٣) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٩٣)، \"لباب التأويل\" للخازن ٤/ ٤٨٥.\n(٤) أبو الحسن الفلوسي، لم يذكر بجرح أو تعديل.\n(٥) ما بين القوسين زيادة من (ب)، (ج).\n(٦) أبو محمَّد الشيباني، ثقة.\n(٧) أحمد بن محمَّد بن أحمد الحيري، إمام محدث.\n(٨) لم يتبين لي من هو.\n(٩) ابن كاسب المدني، صدوق ربما وهم.\n(١٠) إسماعيل بن داود بن عبد الله بن مخراق المخراقي، روى عن مالك بن أنس وهشام بن سعد، قال ابن أبي حاتم: سمعت أبي يقول: هو ضعيف الحديث جدًا. انظر \"الجرح والتعديل\" ٢/ ١٦٧.","vol":"30","page":391},{"text":"بلال (١)، عن أبي حسن (٢)، عن الحكم بن (٣) عبد الله بن سعد (٤) أن محمَّد بن سعيد بن جبير بن مطعم (٥)، (حدثهم أنه سمع جبير بن مطعم) (٦) - ﵁ - يقول: قال لي رسول الله - ﷺ -: \"أتحب أن تكون يا جبير (٧) إذا خرجت سفرًا من أمثل أصحابك هيئة (٨)، وأكثرهم زادًا\"، قال: قلت نعم بأبي أنت وأمي يا رسول الله. قال: \"فأقرأ بهذِه السور الخمس: ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾، ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾، ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾، ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾، ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾، وافتح (٩) قراءتك ببِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (واختم قراءتك بها) \" (١٠).\nقال جبير: وكنت غير كثير المال، وكنت أخرج مع من شاء الله أن أخرج معه في السف؛ فأكون أبذهم هيئة (١١) وأقلهم زادًا فما زلت\n_________\n(١) في الأصل: مالك والمثبت من (ب)، (ج)، وهو أبو محمَّد التيمي، ثقة.\n(٢) لم يتبين لي من هو.\n(٣) في (ج): عن. وهو خطأ.\n(٤) الأيلي، أبو عبد الله، متروك.\n(٥) هكذا في جميع النسخ، والصواب، محمَّد بن جبير بن مطعم، ثقة عارف بالنسب.\n(٦) ما بين القوسين ساقط من (ب)، (ج)، وهو صحابي مشهور.\n(٧) في (ب)، (ج): أتحب يا جبير أن تكون.\n(٨) في (ب): هيبة.\n(٩) في (ب)، (ج): وافتتح.\n(١٠) ما بين القوسين ساقط من الأصل، (ب)، وما أثبته من (ج).\n(١١) ساقطة من (ب)، (ج).","vol":"30","page":392},{"text":"منذ (١) علمنيهن رسول الله - ﷺ - وقرأتهن أكون من أحسنهن هيئة وأكثرهم زادًا حتى أرجع من سفري ذلك (٢).\n[٣٦٧٧] وأخبرنا أبو العباس السَّليطي (٣)، أخبرنا أبو حامد بن الشرقي (٤)، حدثنا أحمد بن يوسف (٥)، حدثنا عبد الرزاق (٦) ومحمد بن يوسف (٧) قال: حدثنا سفيان (٨)، عن أبي إسحاق (٩)، عن فروة بن نوفل الأشجعي (١٠) يرفعه إلى النبي - ﷺ - أنه قال لرجل: \"اقرأ عند منامك ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾ فإنها براءة من الشرك\".\n_________\n(١) في (ب)، (ج): مذ.\n(٢) [٣٦٧٦] الحكم على الإسناد:\nضعيف جدًا، فيه الحكم، متروك، وفيه إسماعيل بن داود، ضعيف الحديث جدًّا، وفي إسناده من لم أتبينه.\nالتخريج:\nرواه أبو يعلى في \"مسنده\" ١٣/ ٤١٤ (٧٤١٩)، من رواية محمَّد بن جبير عن أبيه، وذكره الهيثمي في \"مجمع الزوائد\" ١٠/ ١٣٣ وقال: رواه أبو يعلى وفيه من لم أعرفهم.\n(٣) محمَّد بن أحمد بن محمَّد بن إبراهيم بن عبدة التميمي، لم يذكر بجرح أو تعديل.\n(٤) أحمد بن محمَّد بن الحسن النيسابوري، ثقة مأمون.\n(٥) أبو الحسن السلمي، حافظ، ثقة.\n(٦) ابن همام الصنعاني، ثقة، حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٧) محمَّد بن يوسف بن واقد بن عثمان الضبي، ثقة، فاضل.\n(٨) الثوري، ثقة، حافظ إمام حجة، كان ربما دلس.\n(٩) عمرو بن عبد الله بن عبيد الهمداني السبيعي، ثقة مكثر عابد، اختلط بأخرة.\n(١٠) فروة بن نوفل الأشجعي، مختلف في صحبته.","vol":"30","page":393},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= [٣٦٧٧] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، والحديث مرسل، وقد جاء من طرق موصولًا بإسناد صحيح، كما سيأتي في التخريج.\nالتخريج:\nرواه النسائي في \"السنن الكبرى\" ٦/ ٢٠٠ (١٠٦٤٠).\nورواه أبو يعلى في \"مسنده\" ٣/ ١٦٩ وقال محققه: إسناده ضعيف لانقطاعه.\nورواه ابن حبان في \"الثقات\" ٣/ ٣٣٠ في ترجمة فروة بن نوفل من طريق عبد العزيز بن مسلم ووهمه.\nوالحديث جاء موصولًا برواية فروة بن نوفل عن أبيه.\nرواه الترمذي في كتاب الدعوات (٣٤٠٣)، وقال: هذا أصح. وقال أيضًا: وروى زهير هذا الحديث عن أبي إسحاق عن فروة بن نوفل عن أبيه عن النبي - ﷺ - بنحوه، وهذا أشبه وأصح من حديث شعبة وقد اضطرب أصحاب أبي إسحاق في هذا الحديث اهـ.\nورواه أحمد في \"مسنده\" ٦/ ٦٣٧ (٢٣٢٩٥)، والنسائي في \"الكبرى\" ٦/ ٢٠٠ (١٠٦٣٧)، وأبو عبيد في \"فضائل القرآن\" (ص ٢٦٤).\nورواه أبو داود في كتاب الأدب، باب: ما يقول عند النوم (٥٠٥٥).\nورواه الدارمي في \"سننه\" (٣٤٧٠).\nورواه ابن حبان في \"صحيحه\" ٣/ ٧٠ (٧٩٠) قال الأرنؤوط: إسناده صحيح على شرط الصحيح.\nورواه الحاكم في \"المستدرك\" ٢/ ٥٨٧ وقال: هذا حديث صحيح الإسناد، ولم يخرجاه ووافقه الذهبي.\nومن طريق فروة عن جبلة بن حارثة: رواه النسائي في \"الكبرى\" ٦/ ٢٠٠ (١٠٦٣٦)، والطبراني في \"المعجم الكبير\" ٢/ ٢٨٧ (٢١٩٥)، وقال الهيثمي: رجاله وثقوا \"مجمع الزوائد\" ١٠/ ١٢٤: الحديث صحيح صححه الترمذي وابن حبان والحاكم والذهبي كما تقدم، وصححه الألباني في صحيح \"سنن أبي داود\" (٤٢٢٧).","vol":"30","page":394},{"text":"[٣٦٧٨] وأخبرنا (أبو عمرو) أحمد بن أُبيّ (الفراتي) (١) (٢)، أخبرنا منصور بن محمَّد (٣)، حدثنا محمَّد بن أيوب (٤)، حدثنا القعنبي (٥)، حدثنا سلمة بن وردان (٦) قال: سمعت أنسًا يقول: قال رسول الله - ﷺ -: ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾ ربع القرآن\" (٧).\n_________\n(١) ما بين القوسين زيادة من (ب)، (ج).\n(٢) الخوجاني، لم يذكر بجرح أو تعديل.\n(٥٧٨٣) ما بين القوسين زيادة من (ب)، (ج).\n(٣) أبو نصر السرخسي، لم يذكر بجرح أو تعديل.\n(٤) ابن يحيى بن الضريس الرازي حافظ، محدث، ثقة.\n(٥) عبد الله بن مسلمة، ثقة، عابد.\n(٦) الليثي، أبو يعلى، ضعيف.\n(٧) [٣٦٧٨] الحكم على الإسناد:\nضعيف، لضعف سلمة بن وردان، وشيخ المصنف وشيخه لم يذكرا بجرح أو تعديل الحديث بشواهده حسن.\nالتخريج:\nرواه ابن الضريس في \"فضائل القرآن\" (ص ١٢٦) (٢٩٧) ومن طريقه أخرجه المصنف.\nورواه الإِمام أحمد في \"مسنده\" ٤/ ٩٢ (١٢٨٩٦).\nورواه الترمذي في كتاب فضائل القرآن، باب: ما جاء في ﴿إِذَا زُلْزِلَتِ﴾ (٢٨٩٥) وقال: حديث حسن.\nورواه ابن عدي في \"الكامل في ضعفاء الرجال\" ٤/ ٣٥٨ في ترجمة سلمة بن وردان.\nكلهم من طريق سلمة بن وردان بلفظ: أن رسول الله - ﷺ - قال لرجل من أصحابه: \"هل تزوجت يا فلان\"، قال: لا والله يا رسول الله ولا عندي ما أتزوج به. قال: \"أليس معك ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾؟ \" قال: بلى. قال: \"ثلث القرآن\". قال: =","vol":"30","page":395},{"text":"[٣٦٧٩] وأخبرنا محمَّد بن القاسم الفقيه (١)، حدثنا محمَّد بن يزيد (٢) المعدل (٣)، حدثنا أبو يحيى البزاز (٤)، حدثنا محمَّد بن منصور (٥)، حدثنا محمَّد بن عمران بن أبي ليلى (٦)، حدثني أبي (٧)\n_________\n= \"أليس معك ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾؟ \" قال: بلى. قال: \"ربع القرآن\". قال: \"أليس معك ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾؟ \" قال: بلى. قال: \"ربع القرآن\". قال: \"أليس معك ﴿إِذَا زُلْزِلَتِ الْأَرْضُ﴾؟ \" قال: بلى. قال: \"ربع القرآن\". قال: \"تزوج تزوج\". والحديث ضعيف؛ إلَّا أن لقوله: \" ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾ تعدل ربع القرآن\" شواهد يرتقي بها إلى درجة الحسن:\nالأول: من حديث ابن عمر رواه الحاكم في \"المستدرك\" ١/ ٧٥٤ (٢٠٧٨)، وقال: صحيح، وتعقبه الذهبي بقوله: بل جعفر بن ميسرة منكر الحديث جدًّا قاله أبو حاتم، وغسان ضعَّفه الدارقطني. ورواه الطبراني في \"المعجم الكبير\" ١٢/ ٤٠٥ (١٣٤٩٣)، وفيه عبيد الله بن زهر وليث بن أبي سليم، ضعيفان.\nالثاني: من حديث سعد بن أبي وقاص رواه الطبراني في \"المعجم الصغير\" ١/ ١١٤، قال الهيثمي: فيه من لم أعرفهم \"مجمع الزوائد\" ٧/ ١٤٦.\nالثالث: من حديث ابن عباس تقدم تخريجه.\nوقال الألباني: فالحديث حسن بمجموع طرقه \"السلسلة الصحيحة\" ح/ ٥٨٦.\nووجه كون هذِه السورة تعدل ربع القرآن ذكره الخازن في \"تفسيره\" ٤/ ٤٨٥ فراجعه إن شئت.\n(١) أبو الحسن الفلوسي، لم يذكر بجرح أو تعديل.\n(٢) في (ب): زيد، وهو خطأ.\n(٣) أبو عبد الله، لم يذكر بجرح أو تعديل.\n(٤) لم أجده.\n(٥) لم يتبين لي من هو.\n(٦) أبو عبد الرحمن الكوفي، صدوق.\n(٧) عمران بن محمَّد بن عبد الرحمن، مقبول.","vol":"30","page":396},{"text":"عن مجالد (١)، عن الحجاج بن عبد الله (٢)، عن (٣) أبي الخليل (٤)، عن زر (بن حبيش (٥» (٦)، عن أُبي (بن كعب) (٧) قال: قال رسول الله - ﷺ -: \"من قرأ سورة ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾ فكأنما قرأ ربع القرآن، وتباعدت منه مردة الشياطين، وبرئ من الشرك، وتعافى من الفزع الأكبر\". وقال رسول الله: \"مروا صبيانكم أن يقرؤوها عند المنام فلا يعرض لهم شيء\" (٨).\nوقال ابن عباس: ليس في القرآن سورة أشد لغيظ إبليس من هذِه السورة؛ لأنها توحيد وبراءة من الشرك (٩).\n* * *\n_________\n(١) كذا، والصواب: مخلد، وهو مخلد بن عبد الواحد، أبو الهذيل، قال ابن حبان: منكر الحديث جدًا.\n(٢) لم أجده.\n(٣) في (ج): بن وهو خطأ.\n(٤) بزيع بن حسان، أحاديثه مناكير عليها، لا يتابعه عليها أحد.\n(٥) ثقة جليل.\n(٦) ما بين القوسين من (ب)، (ج).\n(٧) ما بين القوسين من (ب)، (ج).\n(٨) [٣٦٧٩] الحكم على الإسناد:\nموضوع.\nالتخريج:\nسبق ذكره مرارًا.\n(٩) انظر: \"النكت والعيون\" للماوردي ٦/ ٣٥٨، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٢٥.","vol":"30","page":397},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6671>١ </span>- قوله -﷿-: ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾ إلى آخر السورة\nنزلت في رهط من قريش منهم الحارث بن قيس السهمي (١)، والعاص بن وائل، والوليد بن المغيرة، والأسود بن عبد يغوث الزهريّ، والأسود بن المطلب (٢) بن أسد، وأمية بن خلف قالوا: يا محمَّد، هلم فاتبع ديننا، ونتبع دينك ونشركك في أمرنا كله، تعبد آلهتنا (٣) سنة، ونعبد إلهك سنة، فإن كان الذي جئت (٤) به خيرًا مما بأيدينا كنا قد شركناك فيه وأخذنا بحظنا منه، وإن كان الذي بأيدينا خيرًا مما بيدك كنت قد شركتنا في أمرنا، وأخذت بحظك منه. فقال: \"معاذ الله أن أشرك به غيره\". فقالوا: فاستلم بعض آلهتنا نصدقك ونعبد إلهك. فقال: \"حتى أنظر ما يأتي (٥) من عند ربي\". فأنزل الله ﷿: ﴿قُلْ يَاأَيُّهَا الْكَافِرُونَ (١)﴾ إلى آخر السورة، فغدا رسول الله - ﷺ - إلى المسجد الحرام وفيه الملأ من قريش، فقام على رؤوسهم ثم قرأها عليهم حتى فرغ من السورة، فآيسوا عند ذلك فآذوه وآذوا أصحابه (٦).\n_________\n(١) اختلف في صحبته. انظر: \"الإصابة\" لابن حجر ١/ ٥٩٣.\n(٢) في (ج): عبد المطلب.\n(٣) في (ب)، (ج): إلهنا.\n(٤) في (ب)، (ج): جئتنا.\n(٥) في (ب)، (ج): يأتيني.\n(٦) أخرجه ابن إسحاق بلاغًا كما في \"السيرة النبوية\" لابن هشام ١/ ٢٤٣.","vol":"30","page":398},{"text":"وأما وجه تكرار الكلام فإن معنى الآية:\n\n<span data-type=\"title\" id=toc-6672>٢ </span>- ﴿لَا أَعْبُدُ مَا تَعْبُدُونَ (٢)﴾ في الحال،\n\n<span data-type=\"title\" id=toc-6673>٣ </span>- ﴿وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (٣)﴾ في الحال،\n\n<span data-type=\"title\" id=toc-6674>٤ </span>- ﴿وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ (٤)﴾ في الاستقبال) (١)،\n\n<span data-type=\"title\" id=toc-6675>٥ </span>- ﴿وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (٥)﴾ في الاستقبال (٢).\nوهذا خطاب لمن سبق في علم الله تعالى أنهم لا يؤمنون.\nوقال أكثر أهل المعاني نزل (٣) القرآن بلسان العرب، وعلى مجاري خطابهم ومن مذاهبهم التكرار إرادة للتوكيد والإفهام، كما أن مذاهبهم (٤) الاختصار؛ إرادة التخفيف والإيجاز؛ لأن افتتان (٥)\n_________\n= وأخرجه: الطبري في \"جامع البيان\" ٣٠/ ٣٣١ بإسناد حسن إلى سعيد بن ميناء البختري لكنه مرسل، وذكره الواحدي في \"أسباب النزول\" (ص ٤٩٦)، والبغوي في \"معالم التنزيل\" ٨/ ٥٦٣.\nوله شاهد مرسل. أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤٠٣ قال: عن إبراهيم الأحول، قال: سمعت وهبًا يقول: قالت كفار قريش للنبي - ﷺ - ... الخ.\nوقد جاء موصولًا من حديث ابن عباس، رواه ابن حاتم في \"تفسير القرآن العظيم\" وفي إسناده أبو خلف عبد الله بن عيسى، وهو ضعيف، قاله ابن حجر في \"فتح الباري\" ٨/ ٧٣٣.\n(١) ما بين القوسين ساقطة من (ج).\n(٢) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣١٤، \"إعراب القرآن\" للنحاس ٥/ ٣٠١، \"معاني القرآن\" للزجاج ٥/ ٣٧١، \"معالم التنزيل\" للبغوي ٨/ ٥٦٣.\n(٣) في (ب): نزلت.\n(٤) في (ج): من مذاهبهم.\n(٥) في (ب)، (ج): افتتاح.","vol":"30","page":399},{"text":"المتكلم والخطيب وخروجه من شيء إلى شيء أفضل من اقتصاره (١) في المقام على شيء واحد. قال الله تعالى: ﴿فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (١٣)﴾ (٢) ﴿وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (١٥)﴾ (٣) في غير موضع من سورة واحدة، وقال: ﴿كَلَّا سَوْفَ تَعْلَمُونَ (٣) ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ (٤)﴾ (٤) وقال: ﴿وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ (١٧) ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ (١٨)﴾، وقال: ﴿فَإِنَّ مَعَ الْعُسْرِ يُسْرًا (٥) إِنَّ مَعَ الْعُسْرِ يُسْرًا (٦)﴾ (٦) كل هذا يراد بها التأكيد، وقد يقول القائل ارمِ ارمِ عجل عجل (٧)، ومنه الحديث أن رسول الله - ﷺ - صعد المنبر ذات يوم فقال: \"إن بني مخزوم استأذنوا أن يُنكِحوا فتاتهم عليًا فلا آذن ثم لا آذن؛ لأن فاطمة بضعة مني يسرها ما يسرني، ويسؤها ما يسؤني\" (٨).\n_________\n(١) في (ب)، (ج): اختصاره.\n(٢) الرحمن: ١٣.\n(٣) المرسلات: ١٥.\n(٤) التكاثر: ٣ - ٤، وفي (ب)، (ج) ذكر بدلًا منها ﴿كَلَّا سَيَعْلَمُونَ (٤) ثُمَّ كَلَّا سَيَعْلَمُونَ (٥)﴾ [النبأ: ٤ - ٥].\n(٥) الانفطار: ١٧ - ١٨.\n(٦) الانشراح: ٥ - ٦.\n(٧) ما تقدم قاله ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٢٣٥ - ٢٣٦)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٢٦ - ٢٢٧.\n(٨) الحديث متفق عليه من حديث المسور بن مخرمة، رواه البخاري في كتاب النكاح، باب: ذب الرجل عن ابنته في المغيرة والإنصاف (٥٢٣٠)، ورواه مسلم في كتاب فضائل الصحابة، باب: فضائل فاطمة بنت النبي - ﷺ - (٢٤٤٩).","vol":"30","page":400},{"text":"ومنه قول الشاعر (١):\nهذا سألت جموع كندة ... يوم ولّوا أين أينا (٢)\nوقال آخر:\nيا علقمهْ يا علقمهْ يا علقمهْ ... خَيْرَ تميمِ كلِّها وأكَرَمهْ (٣)\nوقال آخر:\nقربا مربط النعامة مني ... لقحت حرب وائل عن حيال\nثم قال في عدة أبيات من هذِه القصيدة:\nلقحت حرب وائل عن حيال (٤).\n[٣٦٨٠] وأنشدني (٥) أبو الحسن القاسم بن حبيب (٦)، أنشدني\n_________\n(١) هو عبيد بن الأبرص.\n(٢) ديوانه (ص ١٣٦)\nوانظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٨٦)، \"معاني القرآن\" للفراء ١/ ١٧٧، وهو بيت يرد به على امرئ القيس، وكندة قوم امرئ القيس.\n(٣) لم أهتد إلى قائله.\nوانظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٢٧، \"الدر المصون\" للسمين الحلبي ١١/ ١٣٣.\n(٤) لم أهتد إلى قائله.\n(٥) في (ب): أنشدنا.\n(٦) قيل: كذبه الحاكم.","vol":"30","page":401},{"text":"أبو القاسم عبد الرحمن بن المظفر الأنباري (١)، (أنشدنا أبو بكر محمَّد بن أحمد القاسم الأنباري (٢) لبعض نساء العرب) (٣):\nيقول رجالٌ زوجوها (٤) لعلها ... تقر وترضى بعدهُ بحليلِ (٥)\nفأخفيتُ في النفسِ التي ليس دونَها ... رجاء وإن الصدقَ أفضلُ قيل\nأبعد ابن عمي سيد القوم مالك ... أزُف إلى بعل ألدُّ (٦) كليل (٧)\nوحدثني أصحابُه أن مالكًا ... صروم كماضي الشفرتين صقيل\n_________\n(١) ثقة.\n(٢) قال الخطيب: كان صدوقًا دينًا من أهل السنة.\n(٣) في (ب): الأعراب، وما بين القوسين ساقط من (ج).\n(٤) في (ج): ذو وجوه وهو تصحيف.\n(٥) الحليل والحليلة الزوجان؛ لأن كل واحد منهما يُحال صاحبه.\nانظر: \"لسان العرب\" لابن منظور ١١/ ١٦٤.\n(٦) ألدّ بيِّن اللدد شديد الخصومة.\nانظر: \"لسان العرب\" لابن منظور ٣/ ٣٩١.\n(٧) الكليل: السيف يكلِّ حذُه، وربما قالوا في المصدر كلالة أيضًا، والكلالة الرجل الذي لا ولد له ولا والد. وقيل: من لم يكن من النسب لحًا فهو كلالة.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ٥/ ١٢١، \"لسان العرب\" لابن منظور ١١/ ٥٩٢.","vol":"30","page":402},{"text":"وحدثني أصحابُه أن مالكًا ... أقام ونادى صحبه برحيل (١)\nوحدثني أصحابه أن مالكًا ... جواد بما في الرجل غير بخيل (٢)\nوقال القتيبي: وفيه وجه آخر وهو أن قريشًا قالوا: إن سرك أن ندخل في دينك عامًا، فأدخل في ديننا عامًا، فنزلت هذِه السورة. فتكرار الكلام لتكرار الوقت. وقال: فيه (٣) وجه آخر وهو أن القرآن نزل شيئًا بعد شيء وآية بعد آية، فكأنهم (٤) قالوا: اعبد إلهنا سنة. فقال الله: قل لهم: ﴿لَا أَعْبُدُ مَا تَعْبُدُونَ (٢)﴾ ثم قالوا بعد ذلك: استلم بعض (٥) آلهتنا. فأنزل الله تعالى: ﴿وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ (٤) وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ (٥)﴾ <span data-type=\"title\" id=toc-6676>(٦)</span>.\n\n٦ - ﴿لَكُمْ دِينُكُمْ﴾ الشرك ﴿وَلِيَ دِينِ﴾ الإِسلام (٧).\n_________\n(١) في (ب)، (ج): تقدم هذا البيت على الذي قبله.\n(٢) [٣٦٨٠] الحكم على الإسناد:\nشيخ المصنف، كذبه الحاكم.\nالتخريج:\nلم أجده.\n(٣) في (ب)، (ج): قال: وفيه.\n(٤) ساقطة من (ج).\n(٥) في (ج): بعد.\n(٦) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ٢٣٧ - ٢٣٨).\n(٧) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٧، وقال: لم يقل ديني لأن الآيات بالنون فحذفت الياء.","vol":"30","page":403},{"text":"وهذِه الآية منسوخة بآية السيف (١).\nوقرأ أهل المدينة وعيسى بن عمر: ﴿وَلِيَ دِينِ﴾ بفتح الياء، ومثله روى حفص عن عاصم عن أهل الشام، غيرهم بجزمه، وأبو حاتم يُخيِّر (٢).\n* * *\n_________\n(١) انظر: \"الناسخ والمنسوخ\" لهبة الله بن سلامة المقرئ (ص ١٦١)، \"نواسخ القرآن\" لابن الجوزي (ص ٤٧٠)، \"معاني القرآن\" للزجاج ٥/ ٣٧١، \"معالم التنزيل\" للبغوي ٨/ ٥٦٤، \"زاد المسير\" لابن الجوزي ٩/ ٢٥٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٢٩.\nقلت: هذِه الآية لا تعارض بينها وبين آية السيف، فلا مجال للقول فيها بالنسخ؛ لأن الجمع بينهما ممكن، ولا يصار إلى القول بالنسخ إلَّا بعد تعذر الجمع بين الآيتين. ومعنى الآية كما قال الطبري: ﴿لَكُمْ دِينُكُمْ﴾ فلا تتركونه أبدًا لأنه قد ختم عليكم وقضى أن لا تنفكوا عنه، وأنكم تموتون عليه، ﴿وَلِيَ دِينِ﴾ الذي أنا عليه لا أتركه أبدًا؛ لأنه قد مضى في سابق علم الله أني لا أنتقل عنه إلى غيره. وقال ابن القيم في \"بدائع الفوائد\" ١/ ١٢٧: وقد غلط في هذِه السورة خلائق وظنوها منسوخة بآية السيف لاعتقادهم أن هذِه الآية اقتضت التقرير لهم على دينهم. وظن آخرون أنها مخصوصة بمن يقرون على دينهم وهم أهل الكتاب. وكلا القولين غلط محض؛ فلا نسخ في السورة ولا تخصيص بل هي محكمة وعمومها نصٌّ محفوظ، وهي من السور التي يستحيل دخول النسخ في مضمونها، فإن أحكام التوحيد الذي اتفقت عليه دعوة الرسل يستحيل دخول النسخ فيه، وهذِه السورة أخلصت التوحيد .. ثم طال في تقرير ذلك. وقد ردَّ السيوطي في \"الإتقان\" ٤/ ١٤٥٢ على القائلين بالنسخ وقرر أنها محكمة.\n(٢) انظر: \"علل القراءات\" للأزهري ٢/ ٨٠٣، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤١٩)، \"التيسير\" للداني (ص ١٨٣)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٢٩.","vol":"30","page":404},{"text":"<span data-type=\"title\" id=toc-6677>١١٠ - سُورَة النصر</span>","vol":"30","page":405},{"text":"سورة النصر\nمدنية (١)، وهي سبعة (٢) وسبعون حرفًا، وتسع عشرة كلمة، وثلاث آيات (٣).\n[٣٦٨١] أخبرني أبو الحسين الخبازي المقرئ (٤) غير مرة، أخبرنا الإِمام (٥) أبو بكر الإسماعيلي الجرجاني (٦)، وأبو الشيخ الحافظ الأصبهاني (٧) قالا: أخبرنا أبو إسحاق إبراهيم بن شريك (٨) حدثنا أبو عبد الله اليربوعي (٩)، حدثنا سلام (بن سليم) (١٠)، حدثنا هارون (١١) بن كثير، عن زيد بن أسلم (١٢)، عن أبيه (١٣)، عن\n_________\n(١) هي مدنية بالإجماع. انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٢، \"زاد المسير\" لابن الجوزي ٩/ ٢٥٥.\n(٢) في (ج): تسعة.\n(٣) انظر: \"البيان في عد آي القرآن\" للداني (ص ٩٤)، \"لباب التأويل\" للخازن ٤/ ٤٨٧.\n(٤) علي بن محمَّد بن الحسن، الجرجاني، إمام ثقة.\n(٥) في (ب)، (ج): الإمامان.\n(٦) أحمد بن إبراهيم بن إسماعيل، حافظ حجة.\n(٧) عبد الله بن محمَّد بن جعفر، إمام ثبت.\n(٨) إمام ثقة.\n(٩) أحمد بن عبد الله بن يونس، ثقة حافظ.\n(١٠) من (ب)، (ج)، وهو المدائني، متروك.\n(١١) مجهول.\n(١٢) قال ابن حجر: هو تحريف، والصواب: زيد بن سالم، جهله أبو حاتم.\n(١٣) قال الذهبي: زيد عن أبيه نكرة.","vol":"30","page":407},{"text":"أبي أمامة، عن أُبي بن كعب، قال: قال رسول الله - ﷺ -: \"من قرأ سورة الفتح فكأنما شهد مع محمَّد - ﷺ - فتح مكة\" (١).\n* * *\n_________\n(١) [٣٦٨١] الحكم على الإسناد:\nموضوع.\nالتخريج:\nتقدم مرارًا في أوائل السور.","vol":"30","page":408},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6678>١ </span>- ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾\nعلى من عاداك وناواك ﴿وَالْفَتْحُ﴾ قال يمان: فتح المدائن والقصور (١)، وقال عامة المفسرين: فتح مكة.\nوكانت قصته على ما ذكره محمَّد بن إسحاق بن يسار والعلماء من أصحاب الأخبار، أن رسول الله - ﷺ - لما صالح قريشًا عام الحديبية كان فيما اشترطوا: أنه من أحب أن يدخل في عهد رسول الله - ﷺ - وعقده دخل فيه، ومن أحب أن يدخل في عهد قريش وعقدهم (٢) دخل فيه، فدخلت بنو بكر في عقد قريش، ودخلت خزاعة في عهد (٣) رسول الله - ﷺ -، وكان بينهما شر قديم، وكان السبب الذي هاج ما بين بكر وخزاعة أن رجلًا من بلحضرمي (٤) يقال له: مالك بن عماد (٥) خرج تاجرًا، فلما توسط أرض خزاعة عدوا عليه فقتلوه فعدت خزاعة\n_________\n(١) جاء ذلك عن بعض الصحابة لم يُسموا، وذلك في قصة سؤال عمر لهم عن تفسير هذِه الآية فقالوا: فتح المدائن والقصور، وقال ابن عباس: مَثَل ضُرِبَ لمحمد - ﷺ - نعيت إليه نفسه. رواه البخاري في كتاب التفسير، باب قوله ﴿وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا (٢)﴾ (٤٩٦٩)، وفي \"النكت والعيون\" للماوردي ٦/ ٣٦٠، \"الجامع لأحكام القرآن\" ٢٠/ ٢٣٠ نسبه إلى ابن عباس وسعيد بن جبير.\n(٢) في (ب)، (ج): وعهدهم.\n(٣) في (ب)، (ج): عقد.\n(٤) في (ج): بني الحضرمي.\n(٥) هكذا في الأصل وفي (ب): عامر، وفي (ج)، عابد، والذي في \"السيرة النبوية\" لابن هشام ٢/ ٨٤٢ عبّاد.","vol":"30","page":409},{"text":"قبيل الإِسلام علي بني الأسود بن رزْن (١) الديلي وهم أشراف بكر (٢) فقتلوهم (٣) بعرفة عند أنصاب الحرم (٤).\nفبينا بنو (٥) بكر وخزاعة على ذلك من الشر؛ حجز بينهم الإِسلام، وتشاغل الناس به، فلما كان صلح الحديبية، ووقعت تلك الهدنة اغتنمها بنو الديل من بني بكر من خزاعة فأرادوا أن يصيبوا منهم ثأرًا (٦) بأولئك النفر الذين أصابوا منهم بني الأسود بن رزْن، فخرج نوفل بن معاوية الديلي في بني الدئل (٧)، وهو يومئذ قائدهم (وليس كل بني بكر تابعه) (٨) حتى بيَّت (٩) خزاعة وهم على\n_________\n(١) في الأصل، (ب): رزين، والمثبت من (ج)، في الموضعين. وهو الموافق لما في \"السيرة النبوية\" لابن هشام.\nوانظر: \"الروض الأنف\" للسهيلي ٤/ ٨٤.\n(٢) في (ج) زيادة: أشراف بكر سلمى وكلثوم وذؤيب.\n(٣) في (ب): فقتلوه.\n(٤) في (ب)، (ج) زيادة: وأخذوا مالهم فغدت بنو بكر على رجل من خزاعة فقتلوه.\nوقارن بما في \"السيرة النبوية\" لابن هشام ٢/ ٨٤٢.\nوانظر: التعريف بأنصاب الحرم في \"أخبار مكة\" للفاكهي ٢/ ٢٧٣.\n(٥) ساقطة من الأصل، (ج)، والمثبت من (ب).\n(٦) ساقط من الأصل، وأثبته من (ج).\n(٧) في (ب): الديل.\n(٨) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٩) البيات: أن تأتي العدو ليلًا كأنك أخذته في بيته.\nانظر: \"معجم مقاييس اللغة\" لابن فارس ١/ ٣٢٥.","vol":"30","page":410},{"text":"الوَتير (١) -ماءً لهم بأسفل مكة-، فأصابوا منهم رجلًا وتجاوزوا (٢) واقتتلوا، ورفدت قريش بَني بكر بالسلاح، وقاتل معهم من قريش من قاتل بالليل مستخفيًا؛ حتى جاوزا (٣) خزاعة إلى الحرم، وكان ممن أعان من قريش بني بكر على خزاعة ليلتئذٍ بأنفسهم متنكرين: صفوانُ بن أمية وعكرمة بن أبي جهل، وسهيل بن عمرو مع عبيدهم، قالوا: فلما انتهوا إلى الحرم قالت بنو بكر: يا نوفل إنا دخلنا الحرم (٤) إلهك إلهك. فقال كلمة عظيمة: إنه لا إله لي اليوم (يا بني بكر) (٥) أصيبوا ثأركم فيه، فلعمري إنكم لتسرقون في الحرم أفلا تصيبون ثأركم فيه (٦). فلما دخلت خزاعة مكة؛ لجئوا إلى دار بُديل بن ورقاء الخزاعي ودار مولى لهم يقال له: رافع، فلما تظاهرت (بنو بكر و) (٧) قريش على خزاعة، وأصابوا منهم ما أصابوا، ونقضوا ما كان بينهم وبين رسول الله - ﷺ - من العهد (والميثاق) (٨) بما استحلوا من خزاعة، وكانوا في عقده (٩)، خرج\n_________\n(١) الوتير: بفتح أوله وكسر ثانيه بعده ياء وراء مهملة، موضع في ديار خزاعة، وهو ما بين أدام إلى عرفة. انظر: \"معجم ما استعجم\" للبكري ١/ ١٢٦، ٤/ ١٣٦٨.\n(٢) ساقطة من (ب)، وفي (ج): تحاوزوا، وهي كذلك في \"السيرة النبوية\" لابن هشام.\n(٣) (ب)، (ج): حازوا.\n(٤) في (ب)، (ج): في الحرم.\n(٥) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٦) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٧) من (ج)، وهو كذلك في \"السيرة النبوية\" لابن هشام.\n(٨) السابق.\n(٩) في (ج): في عقده وعهده.","vol":"30","page":411},{"text":"عمرو بن سالم الخزاعي حتى قدم على رسول الله - ﷺ - المدينة، وكان ذلك ما هاج فتح مكة، فوقف عليه وهو في المسجد جالس بين ظهراني الناس فقال:\nلا هم إني ناشد محمدا\nوذكر الأبيات كما ذكرناها في سورة التوبة (١) إلى قوله:\nهم بيتونا بالوتير هجدا ... فقتلونا رُكعًا وسجدا (٢)\n(يريد بقوله ركعًا وسجدًا إنا قد كنا أسلمنا قبل أن يقتلونا) (٣)، فقال رسول الله - ﷺ -: \"قد نصرت يا عمرو بن سالم\"، ثم عرض لرسول الله - ﷺ - عنان من السماء، فقال: إن هذِه السحابة لتستهل بنصر بني كعب (٤) وهم رهط عمرو بن سالم، ثم خرج بديل بن ورقاء في نفر من خزاعة حتى قدموا على رسول الله - ﷺ - المدينة، فأخبروه بما أصيب منهم ومظاهرة قريش بني بكر عليهم، ثم انصرفوا راجعين إلى مكة، وقد\n_________\n(١) في (ب)، (ج): براءة.\n(٢) الأبيات انظرها في \"السيرة النبوية\" لابن هشام ٢/ ٨٤٦، وفي \"معالم التنزيل\" للبغوي ٩/ ٤ - ١٠.\n(٣) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٤) الحديث أخرجه ابن إسحاق في كتابه \"السير والمغازي\" وإسناده حسن رجاله رجال الصحيح ما عدا ابن إسحاق مدلس إلَّا أنه صرَّح بالتحديث. ورواه البيهقي في \"السنن الكبرى\" ٩/ ٢٣٣ (١٨٦٣٨)، من طريق ابن إسحاق.\nوانظر: \"الطبقات الكبرى\" لابن سعد ٢/ ١٣٤، \"البداية والنهاية\" لابن كثير ٤/ ٢٧٩، \"مجمع الزوائد\" للهيثمي ٦/ ١٦١.","vol":"30","page":412},{"text":"كان رسول الله - ﷺ - قال للناس: \"كأنكم بأبي سفيان قد جاء ليشدد العقد، ويزيد في المدة\" (١)، ومضى بديل بن ورقاء وأصحابه (٢)، فلقوا أبا سفيان بعُسْفان قد بعثته قريش إلى رسول الله - ﷺ - ليشدد العقد ويزيد في المدة، وقد رهبوا الذي صنعوا، فلما لقيَ أبو سفيان بديلًا قال: من أين أقبلت يا بديل؟ وظن أنه قد أتى رسول الله - ﷺ -، قال: سرت في خزاعة في هذا الساحل وفي بطن هذا الوادي. قال: أوما أتيت محمدًا؟ قال: لا.\nقال: فلما راح بديل إلى مكة قال أبو سفيان: لئن كان جاء بديل (٣) من المدينة لقد علف بها النوى، فعمد إلى مبرك ناقته فأخذ من بعرها ففتَّهُ فرأى فيها النوى، فقال: أحلف بالله لقد جاء بُديل محمدًا. ثم خرج (٤) أبو سفيان حتى قدم على رسول الله - ﷺ - المدينة، فدخل على ابنته أم حبيبة بنت أبي سفيان، فلما ذهب ليجلس على فراش رسول الله - ﷺ - طوته عنه، فقال: يا بنية أرغبت (٥) بي عن هذا الفراش، أم رغبت به عني؟ ! قالت: بل هو فراش رسول الله - ﷺ - (وأنت رجل مشرك نجس، فلم أحب أن\n_________\n(١) رواه ابن إسحاق ضمن حديثه في فتح مكة، ورواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٣١٥ عن الزهريّ مرسلًا.\n(٢) من (ج).\n(٣) من (ج).\n(٤) ساقطة من (ج).\n(٥) في (ج): ما أدري أرغبت.","vol":"30","page":413},{"text":"تجلس على فراش رسول الله - ﷺ -) (١). فقال: والله يا بنية لقد أصابك بعدي (٢) شر. ثم خرج حتَّى أتى رسول الله - ﷺ - فكلمه (٣) فلم يرد عليه شيئًا، ثم ذهب (٤) إلى أبي بكر - ﵁ - فكلمه (٥) أن يكلم له رسول الله - ﷺ -. فقال: ما أنا بفاعل. ثم أتى عمر بن الخطاب - ﵁ - فكلمه، فقال: أنا (٦) أشفع لكم إلى رسول الله - ﷺ -! فوالله لو لم أجد أحدًا (٧) إلَّا الذر لجاهدتكم به. ثم خرج فدخل على علي بن أبي طالب - ﵁ - وعنده فاطمة بنت رسول الله - ﷺ -، عندها الحسن (٨) بن علي - ﵃ - غلام يدب بين يديها، فقال: يا علي إنك أمس القوم رحمًا وأقربهم مني قرابة، وإني (٩) قد جئت في حاجة فلا أرجعن كما جئت خائبًا، فاشفع لنا (١٠) إلى رسول الله - ﷺ -. قال: ويحك يا أبا سفيان لقد عزم رسول الله - ﷺ - على أمر ما نستطيع أن نكلمه فيه. فالتفت إلى فاطمة - ﵄ -، فقال: يا بنت محمد\n_________\n(١) ما بين القوسين ساقط من (ج).\n(٢) في الأصل: لقد أصابني بعدك، والتصحيح من (ب)، (ج).\n(٣) من (ج).\n(٤) في (ب): أتى.\n(٥) في (ب)، (ج): فكلمه وسأله.\n(٦) في (ب): ما أنا.\n(٧) ساقطة من (ج).\n(٨) في (ب): الحسين.\n(٩) من (ج).\n(١٠) في (ج): لي.","vol":"30","page":414},{"text":"هل لك أن تأمري بُنيك هذا فيجير بين الناس، فيكون سيد العرب إلى آخر الدهر.\nقالت: ما بلغ بُنيَّ ذلك أن يجير بين الناس وما يجير على رسول الله - ﷺ - أحد. فقال: يا أبا حسن إني أرى الأمور قد اشتدت، عليّ فانصحني. فقال: والله ما أعلم شيئًا (١) يغني عنك شيئًا، ولكنك سيِّد بني كنانة فقم فأجر بين الناس، تم الحق بأرضك. قال: وترى ذلك مغنيًا عني شيئًا، قال: لا والله ما (٢) أظنه، ولكن (٣) لا أجد لك غير ذلك. فقام أبو سفيان في المسجد فقال: يا أيها الناس إني قد أجرت بين الناس. ثم ركب بعيره فانطلق، فلما أن قدم على قريش، قالوا: ما وراءك؟ قال: جئت محمدًا فكلمته فوالله ما ردَّ عليّ شيئًا، ثم جئت ابن أبي قحافة فلم أجده عنده خيرًا (٤)، ثم جئت ابن الخطاب فوجدته أعدى القوم، ثم أتيت علي بن أبي طالب، فوجدته ألين القوم، وقد أشار عليّ بشيء صنعته، فوالله ما أدري هل يغني عني شيئًا أم لا. قالوا: وماذا أمرك؟ قال: أمرني أن أجير بين الناس، ففعلت. قالوا: فهل أجاز ذلك محمد؟ قال: لا. قالوا: والله (٥) إن زاد الرجل على أن لعب بك فما يغني عنَّا ما\n_________\n(١) في (ج): لك شيئًا.\n(٢) في (ب): لا.\n(٣) في (ب)، (ج): ثم قال.\n(٤) في (ج): فكلمته فوالله ما ردَّ عليّ شيئًا.\n(٥) في (ج): ويلك والله.","vol":"30","page":415},{"text":"قلت. قال: لا والله ما وجدت غير ذلك. قال: وأمر رسول الله - ﷺ - الناس بالجهاد (١)، وأمر أهله أن يجهزوه، فدخل أبو بكر على ابنته (٢) عائشة - ﵂ - وهي تصلح (٣) بعض جهاز رسول الله - ﷺ -، فقال: أي بُنية أمركم رسول الله - ﷺ - بأن تجهزوه؟ قالت: نعم. فتجهَّزْ، قال: فأين ترينه يريد؟ قالت: ما أدري (٤). ثم إن رسول الله - ﷺ - أعلم الناس أنَّه سائر إلى مكة، وأمرهم بالجد والتهيؤ، وقال: \"اللهم خذ العيون والأخبار عن قريش حتَّى نبغتها (٥) في بلادها\" (٦) فتجهز الناس، وكتب حاطب بن أبي بلتعة كتابًا، إلى قريش، وأعطاه سارة (٧)، فأتى رسول الله - ﷺ - بذلك الخبر من السماء، فبعث رسول الله - ﷺ - عليًّا والزبير - ﵄ - حتَّى أخذاه منها، وقد مضت القصة في سورة الممتحنة (٨) ثم استخلف رسول الله - ﷺ - على المدينة\n_________\n(١) في (ب): بالجهاز. وهي الموافقة لما في المصادر التي ذكرتها كما سيأتي.\n(٢) من (ب)، (ج).\n(٣) في (ج): تحرك وتصلح.\n(٤) في (ج): لا والله ما أدري.\n(٥) نبْغتها: أي نفجأها، يقال: بغته يبغته بغتًا أي فاجأه.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٤٢.\n(٦) المرفوع جاء ضمن حديث ابن إسحاق الطويل في فتح مكة، وإسناده حسن.\n(٧) في (ج): زيادة يخبرهم بالذي أجمع عليه رسول الله - ﷺ - من الأمر في السير إليهم.\n(٨) الحديث رواه البخاري في كتاب تفسير القرآن من سورة الممتحنة، باب: ﴿لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ﴾ (٤٨٩٠)، ورواه مسلم في كتاب فضائل الصحابة، باب: من فضائل أهل بدر - ﵃ -، وقصة حاطب بن أبي بلتعة (٢٤٩٤) من حديث على - ﵁ -.","vol":"30","page":416},{"text":"أبا رُهْم كلثوم بن حصين بن خلف (١) الغفاري (٢)، وخرج عامدًا إلى مكة لعشر مضين من رمضان، سنة ثمان (٣) فصام رسول الله - ﷺ - وصام الناس معه؛ حتَّى إذا كان بالكديد ما بين عسفان وأَمَج (٤) أفطر رسول الله -ﷺ-، ثم مضى حتَّى نزل مَرَّ الظهران في عشرة آلاف من المسلمين (٥)، ولم يتخلف من المهاجرين والأنصار عنه أحد (٦). وقد كان أبو سفيان بن الحارث بن عبد المطلب، وعبد الله\n_________\n(١) في (ج): بن عبيد بن خلف.\n(٢) أسلم بعد قدوم النبي -ﷺ- المدينة، مشهور باسمه وكنيته، وكان ممن بايع تحت الشجرة. \"الإصابة\" ٣/ ٣٠٤، و\"تهذيب الكمال\" ٢٤/ ٢٠٣.\n(٣) اتفقوا على أن وقت خروجه - ﷺ - في رمضان واختلفوا في اليوم، فقيل: يوم العاشر، كما ذكره المصنف، وقيل لاثنتي عشرة، وقيل: لست عشرة، وقيل: لسبع عشرة، وقيل: لتسع عشرة. انظر هذِه الأقوال في \"صحيح مسلم\" في كتاب الصيام، باب جواز الصوم والفطر في شهر رمضان (١١١٦).\n(٤) أَمَج: -بفتح أوله وثانيه وبالجيم- قرية جامعة بها سوق، وهي كثيرة المزارع والنخل، وهي على سابة: واد عظيم، وأهل أمج: خزاعة. \"معجم ما استعجم\" ١/ ١٩٠.\n(٥) رواه البخاري في كتاب المغازي، باب: غزوة الفتح في رمضان (٤٢٧٦) من حديث ابن عباس.\n(٦) في (ج) زيادة: وأوعب مع رسول الله -ﷺ- المهاجرون والأنصار فلم يتخلف عنهم أحد، وقد عميت الأخبار عن قريش ... وهو كذلك في \"سيرة ابن هشام\" ٢/ ٨٥١، وسيأتي هذا الموضع في النسخة الأصل و(ب) بعد قليل وهو ساقط من (ج) هناك حيث تقدم هنا، إلَّا أن فيها زيادة: وقد كان العباس بن عبد المطلب لقي رسول الله - ﷺ - بالجحفة مهاجرًا، وقد كان قبل مقيمًا بمكة على سقايته ورسول الله عنه راض. وهو كذلك في \"سيرة ابن هشام\" في الموضع المتقدم.","vol":"30","page":417},{"text":"ابن أبي (١) أمية بن المغيرة قد لقيا رسول الله - ﷺ - بنيق العقاب، فيما بين مكة والمدينة (٢)، فالتمسا الدخول على رسول الله - ﷺ - فلم يأذن لهما، وكلمته أم سلمة فيهما (٣)، فقالت: يا رسول الله، ابن عمك وابن عمتك وصهرك. قال: \"لا حاجة لي بهما، أما ابن عمي فهتك عرضي، وأما ابن عمتي وصهري فهو الَّذي قال لي بمكة ما قال\" (٤). فلما خرج الخبر إليهما بذلك ومع أبي سفيان بُني له. فقال: والله ليأذنن لي أو لآخذن بيد بُني هذا ثم لنذهبن في الأرض حتَّى نموت عطشًا وجوعًا. فلما بلغ ذلك رسول الله - ﷺ - رقَّ لهما فأذن لهما، فدخلا عليه فأسلما. فلما نزل رسول الله - ﷺ - مرَّ الظهران وقد عميت الأخبار عن قريش، فلا يأتيهم عن رسول الله - ﷺ - خبر ولا يدرون ما هو فاعل، فخرج في تلك الليلة أبو سفيان بن حرب وحكيم بن حزام وبُديل بن ورقاء يتجسسون الأخبار هل يجدون خبرًا أو يسمعونه (٥)، وقد قال العباس بن عبد المطلب - ﵁ - ليلتئذ: يا صباح قريش، والله لئن بغتها رسول الله - ﷺ - في بلادها فدخل مكة عنوة (قبل أن يأتوه\n_________\n(١) من (ج).\n(٢) انظر: \"معجم ما استعجم\" ٤/ ١٣٤١.\n(٣) ساقطة من (ج).\n(٤) قال السهيلي في \"الروض الأنف\" ٤/ ٩٨: يعني حين قال له: والله لا آمنت بك حتَّى تتخذ سلمًا إلى السماء فتعرج فيه، وأنا انظر ثم تأتي بصكٍّ وأربعة من الملائكة يشهدون أن الله قد أرسلك.\n(٥) من قوله: وقد عميت الأخيار ... إلى قوله: أو يسمعونه قد تقدم موضعه في (ج) كما تقدم التنبيه عليه.","vol":"30","page":418},{"text":"فيستأمنوه) (١)، إنه لهلاك قريش إلى آخر الدهر. فخرج على بغلة لرسول الله - ﷺ -، وقال: أخرج إلى الأراك لعلي أرى حطَّابًا (٢) أو صاحب لبن، أو داخلًا يدخل مكة (٣) فيخبرهم بمكان رسول الله -ﷺ- فيأتونه فيستأمنونه (٤).\nقال العباس: فخرجت فوالله إني لأطوف (٥) في الأراك التمس ما خرجت له، إذ سمعت صوت أبي سفيان وحكيم بن حزام وبديل بن ورقاء قد خرجوا يتجسسون الخبر عن رسول الله - ﷺ -، فسمعت أبا سفيان يقول: والله ما رأيت كاليوم قط نيرانًا (٦). فقال بديل: هو (٧) والله نيران خزاعة جمشتها الحرب. فقال أبو سفيان: خزاعة ألأم من ذلك وأذل (٨). فعرفت صوته، فقلت: يا أبا\n_________\n(١) ما بين القوسين ساقط من الأصل، (ب)، وأثبته من (ج).\n(٢) في (ج): أجد بعض الحطَّابة. وهو كذلك في \"السيرة النبوية\" لابن هشام.\n(٣) في (ج): أو ذا حاجة يأتي مكة. وهو كذلك في \"السيرة النبوية\" لابن هشام ومن الملاحظ أن ما انفردت به نسخة (ج) هو بالنص من \"السيرة النبوية\" لابن هشام فما أدري هل هو اختلاف نسخ أم حصل فيها لصرف من الناسخ.\n(٤) في (ج): ليخرجوا إليه فيستأمنوه قبل أن يدخلها عنوة. وهو كذلك في \"السيرة النبوية\" لابن هشام.\n(٥) في (ب)، (ج): لأجول.\n(٦) في (ج): نيرًا ولا عسكرًا.\n(٧) في (ب)، (ج): هذِه.\n(٨) خروج أبي سفيان، وحكيم بن أبي حزام، وبُديل، لتحسس الخبر. أخرجه البخاري في كتاب المغازي، باب أين ركز النبي - ﷺ - الراية يوم الفتح (٤٢٨٠) عن عروة مرسلًا.","vol":"30","page":419},{"text":"حنظلة (١). قال: أبو الفضل؟ فقلت: نعم. فقال: لبيك، فداك أبي وأمي، فما وراءك؟ فقلت: هذا رسول الله - ﷺ - وراءك (٢) قد جاء بما لا قبل لكم به بعشرة آلاف من المسلمين. قال: فما تأمرني. قال: فقلت (٣): تركب عجز هذِه البغلة فأستأمن لك رسول الله - ﷺ -، فوالله لئن ظفر بك ليضربن، عنقك. فأردفني (٤)، فخرجت أركض به بغلة رسول الله - ﷺ - نحو رسول الله - ﷺ - فكلما مررت بنار من نيران المسلمين فنظروا إلى فقالوا: هذا عم رسول الله - ﷺ - على بغلة رسول الله - ﷺ -، حتَّى مررت بنار عمر بن الخطَّاب - ﵁ - فقال: أبو سفيان، الحمد لله الَّذي أمكن منك بغير عقد ولا عهد ثم اشتد نحو رسول الله - ﷺ -. وركضت البغلة (٥) وقد أردفت أبا سفيان حتَّى اقتحصت باب القبة، وسبقت عمر - ﵁ - بما تسبق (٦) الدابة البطيئة الرجل البطيء، فدخل عمر - ﵁ - على رسول الله - ﷺ - فقال: يا رسول الله، هذا أبو سفيان عدو الله قد أمكن الله منه بغير عهد ولا عقد، فدعني أضرب عنقه. فقلت: يا رسول الله، إني قد أجرته. ثم إنىِ جلست إلى رسول الله وأخذت برأسه وقلت: والله لا\n_________\n(١) في (ج): فعرف صوتي.\n(٢) في (ب): وراءكم.\n(٣) ساقطة من (ب)، (ج).\n(٤) في (ج): فردفته.\n(٥) في (ب)، (ج): فركضت بالبغلة.\n(٦) في (ب)، (ج): يُسبق به.","vol":"30","page":420},{"text":"يناجيه اليوم أحد دوني. فلما أكثر فيه عمر - ﵁ - قلت: مهلًا يا عمر، فوالله ما تصنع هذا، إلَّا أنَّه رجل من بني عبد مناف، ولو كان رجلًا (١) من بني عدي بن كعب ما قلت هذا. قال: مهلًا يا عباس، فوالله لإسلامك يوم أسلمت أحب (٢) إليَّ من إسلام الخطاب لو أسلم، وذلك أني أعلم أن إسلامك كان أحب إلى رسول الله - ﷺ - من إسلام الخطاب لو أسلم، فقال رسول الله - ﷺ -: \"اذهب فقد أمَّنَّاه حتَّى تغدوا على به الغداة\"، فرجع به إلى منزله، فلما أصبح غدا به على رسول الله ﷺ، فلما رآه (٣) قال: \"ويحك يا أبا سفيان، ألم يأن لك أن تعلم أن لا إله إلَّا الله\". فقال: بأبي أنت (٤) وأمي ما أوصلك وأكرمك وأحلمك (٥)، والله لقد ظننت أن لو كان مع الله غيره (٦) لقد أغني شيئًا. فقال: \"ويحك يا أبا سفيان، ألم يأن لك أن تعلم أني رسول الله\". فقال: بأبي أنت وأمي ما أوصلك وأحلمك وأكرمك، أما هذِه فإن في النفس منها شيء. فقال العباس: (فقلت له) (٧): ويلك تشهَّدْ بشهادة\n_________\n(١) من (ب)، (ج).\n(٢) في (ب)، (ج): كان أحب.\n(٣) ساقط من (ب).\n(٤) ساقط من الأصل.\n(٥) في (ب)، (ج): أحلمك وأكرمك.\n(٦) في (ج): إلهًا غيره.\n(٧) ساقطة من (ج).","vol":"30","page":421},{"text":"الحق قبل والله أن يضرب عنقك. فتشهد (١).\nفقال رسول الله - ﷺ - للعباس -حين تشهد أبو سفيان-: \"انصرف يا عباس فاحتبسه عند خطم الجبل (٢) بمضيق الوادي حتَّى يمر عليه جنود الله\" (٣). فقلت له: يا رسول الله، إن أبا سفيان رجل يحب الفخر، فاجعل له شيئًا يكون في قومه، فقال: \"نعم، من دخل دار أبي سفيان فهو آمن، ومن دخل المسجد فهو آمن، ومن أغلق عليه بابه فهو آمن\" (٤) فخرجت به (٥) حتَّى حبسته عند خطم الجبل بمضيق الوادي فمرت عليه القبائل، فيقول: من هؤلاء؟ فأقول: سليم (٦). فيقول: مالي ولسليم. فتمر بي (٧) قبيلة، فيقول: من هذِه؟ فأقول: أسلم (٨)، فيقول: مالي ولأسلم. وتمر جهينة، فيقول (من هؤلاء؟\n_________\n(١) في (ج): فتشهد شهادة الحق وأسلم.\n(٢) خطم الجبل هو الأنف النادر منه، ويروى حطم بالحاء المهملة ومعناه مضيق الجبل. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٤٠٢.\n(٣) رواه البخاري في كتاب المغازي، باب أين ركز النبي - ﷺ - الراية يوم الفتح (٤٢٨٠) من مرسل عروة بن الزبير.\n(٤) رواه مسلم في الجهاد والسير، باب فتح مكة، من حديث أبي هريرة - ﵁ - (١٧٨٠).\n(٥) من (ب)، (ج).\n(٦) سليم: قبيلة عظيمة من قيس عيلان، والنسبة إليهم سُلمي، وهم بنو سليم بن منصور ابن عكرمة بن حفصة بن قيس وهم أكثر قبائل قيس.\nانظر: \"لب اللباب\" للسيوطي ٢/ ١٣٣، \"نهاية الأرب\" للقلقشندي (ص ٢٧١).\n(٧) في (ب): به.\n(٨) أسلم: بطن من خزاعة من القحطانية، وهم بنو أسلم بن قصي بن حارثة بن عمرو. انظر: \"لب اللباب\" للسيوطي ١/ ٥٨، \"نهاية الأرب\" للقلقشندي (ص ٤٩).","vol":"30","page":422},{"text":"فأقول: جهينة) (١). فيقول: مالي ولجهينة. حتَّى مرَّ رسول الله - ﷺ - في الخضراء (٢) كتيبة رسول الله - ﷺ - من المهاجرين والأنصار في الحديد لا يرى منهم إلَّا الحدق، فقال: من هؤلاء يا أبا الفضل؟ فقلت: هذا رسول الله - ﷺ - في المهاجرين والأنصار. فقال: يا أبا الفضل، لقد أصبح ملك ابن أخيك عظيمًا. فقلت: ويحك، إنها النبوة. فقال: نعم إذًا. فقلت: إلحق الآن بقومك فحذِّرهم. فخرج سريعًا حتَّى أتى مكة، فصرخ في المسجد: يا معشر قريش، هذا محمد قد جاءكم بما (٣) لا قبل لكم به. قالوا: فمه. قال: من دخل داري فهو آمن (٤). قالوا: ويحك، وما تغني عنا دارك. قال: ومن دخل المسجد فهو آمن، ومن أغلق عليه بابه فهو آمن (٥).\nقالوا: وجاء حكيم بن حزام وبُديل بن ورقاء رسول الله - ﷺ - أيضًا بمر (٦)، فأسلما وبايعاه، فلما بايعاه بعثهما رسول الله - ﷺ - بين يديه إلى\n_________\n(١) ما بين القوسين من الأصل.\n(٢) قال ابن هشام: وإنما قيل لها الخضراء لكثرة الحديد وظهوره فيها.\n(٣) في (ب)، (ج): فيما.\n(٤) في (ج): ومن أغلق عليه بابه فهو آمن.\n(٥) رواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٣١٩، وقالْ هذا حديث متصل الإسناد صحيح. ورواه الطبراني في \"المعجم الكبير\" ٨/ ٩ (٧٢٦٤) كلاهما من حديث ابن عباس. وقال الهيثمي في \"مجمع الزوائد\" ٦/ ١٦٤: رجاله رجال الصحيح، وذكره ابن حجر في \"المطالب العالية\" (٤١٨ - ٤٢٠) وعزاه لإسحاق وقال: هذا حديث صحيح.\n(٦) أي مَرُّ الظهران وتقدم رسمه.","vol":"30","page":423},{"text":"قريش يدعونهم إلى الإسلام. وقال: \"من دخل دار أبي سفيان -وهي بأعلى مكة- فهو آمن، ومن دخل دار حكيم (بن حزام) (١) -وهي بأسفل مكة- فهو آمن، ومن أغلق بابه وكف يده فهو آمن\"، وأنه لما خرج أبو سفيان وحكيم من عند رسول الله -ﷺ- عامدين إلى مكة بعث في أثرهما الزبير، وأعطاه رايته وأمّره على خيل المهاجرين والأنصار وأمره بغرز رايته بأعلى مكة بالحجون (٢)، فقال للزبير: \"لا تبرح حيث أمرتك أن تغرز رايتي حتَّى آتيك\"، ومن ثم دخل رسول الله - ﷺ - مكة، وضربت هناك قبته، وأمر خالد بن الوليد فيمن كان أسلم من قضاعة وبني سليم، وأناس إنما أسلموا قبيل ذلك، وأمره أن يدخل من أسفل مكة، وبها بنو بكر قد استنفرتهم قريش وبنو الحارث بن عبد مناف، ومن كان من الأحابيش أمرتهم قريش أن يكونوا بأسفل مكة، وأن صفوان بن أمية وعكرمة بن أبي جهل وسهيل بن عمرو وكانوا قد جمعوا أناسًا بالخَنْدَمة (٣) ليقاتلوا، وقال النبي - ﷺ - لخالد والزبير حين بعثهما: \"لا تقاتلا إلَّا من قاتلكم\". وأمر رسول الله - ﷺ - أيضًا سعد بن عبادة - ﵁ - أن يدخل في بعض الناس من كَدَاء، فقال سعد حين توجه داخلًا:\n_________\n(١) من (ب)، (ج).\n(٢) انظر: \"صحيح البخاري\" باب أين ركز النبي - ﷺ - الراية يوم الفتح (٤٢٨٠) عن عروة مرسلًا.\n(٣) الخَنْدَمة: اسم جبل بمكة.\nانظر: \"معجم ما استعجم\" للبكري ٢/ ٥١٢.","vol":"30","page":424},{"text":"اليوم يوم الملحمة اليوم تستحل الحرمة (١). فسمعها رجل (٢) من المهاجرين فقال: يا رسول الله، اسمع ما قال سعد بن عبادة، وما نأمن أن يكون له في قريش صولة. فقال رسول الله - ﷺ - العلي بن أبي طالب) (٣): \"أدركه فخذ الراية فكن أنت الَّذي تدخل بها\".\nفلم يكن بأعلى مكة من قبل الزبير قتال، وأما خالد بن الوليد فقدم على قريش وبني بكر والأحابيش بأسفل مكة فقاتلهم، فهزمهم الله، ولم يكن بمكة قتال غير ذلك، وقتل من المشركين أناس قريب من اثني (٤) عشر أو ثلاثة عشر، ولم يقتل من المسلمين إلَّا رجل من جهينة يقال له: سلمة بن الميلاء من خيل خالد بن الوليد، ورجلان يقال لهما: كرز بن جابر وخنيس (٥) بن خالد، وهو الأشعر كانا في خيل خالد بن الوليد، فشذا عنه وسلكا طريقًا غير طريقه فقتلا جميعًا (٦).\nوروى ابن إسحاق عن عبد الله بن أبي (٧) نجيح، وعبد الله بن أبي\n_________\n(١) انظر: \"صحيح البخاري\" باب أين ركز النبي - ﷺ - الراية يوم الفتح (٤٢٨٠) من حديث عروة مرسلًا.\n(٢) قال ابن هشام في \"السيرة النبوية\" ٢/ ٨٥٧: هو عمر بن الخطاب.\n(٣) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٤) في (ج): اثنا.\n(٥) في \"صحيح البخاري\" كتاب المغازي باب أين ركز النبي - ﷺ - الراية يوم الفتح (٤٢٨٠)، \"المؤتلف والمختلف\" للدارقطني ٢/ ٦٨٥: حبيش.\n(٦) رواه البخاري -الموضع السابق- (٤٢٨٠)، مرسلًا.\n(٧) ساقط من الأصل.","vol":"30","page":425},{"text":"بكر أن حماس بن قيس بن خالد أخا بني بكر كان يعد سلاحًا قبل أن يدخل رسول الله - ﷺ - مكة ويصلح منها، فقالت له امرأته: لماذا تعد ما أرى. قال: لمحمد وأصحابه. فقالت: والله ما أرى (١) يقوم لمحمد وأصحابه شيء. قال: والله إني لأرجو أن أُخدِمك بعضهم وقال:\nإن يُقبلوا اليوم فمالي (٢) عله\nهذا سلاح كامل وألّه (٣)\nوذو غرارين سريع السِّله (٤)\nثم شهد الخندمة مع صفوان وسهيل وعكرمة (بن أبي جهل) (٥)، فلمَّا انهزموا خرج حماس (٦) منهزمًا، حتَّى دخل بيته، ثم قال لامرأته: أغلقي عليّ بابي. قالت: فأين ما كنت تقول؟ فقال:\n_________\n(١) في (ب)، (ج): أراه.\n(٢) في (ج): فما بي.\n(٣) الألة: الحربة العظيمة النَّصل سميت بذلك لبريقها ولمعانها.\nانظر: \"لسان العرب\" لابن منظور ١١/ ٢٣.\n(٤) قال ابن منظور في \"لسان العرب\" ١١/ ٣٣٨: سيف سليل: مسلول، وسللت السيف وأسللته بمعنى وأتيناهم عند السِّلة، أي عند استلال السيوف، قال حماس بن خالد ..\nوقال السهيلي في \"الروض الأنف\" ٤/ ١٠٢: بكسر السين هي الرواية، يريد الحالة من سل السيف ومن أراد المصدر فتح.\n(٥) من (ب)، (ج).\n(٦) في (ج): جماش.","vol":"30","page":426},{"text":"إنك لو شهدت يوم الخندمة\nإذ فر صفوان وفر عكرمه\nوأبو يزيد (١) قائم كالمأتمه\nواستقبلتهم بالسيوف المسلمه\nيقطعن كل ساعد وجُمجُمه\nضربًا فلا تسمع إلَّا غمغمه (٢)\nلهم نهيتُ (٣) خلفنا وهمهمه\nلم (٤) تنطقي في اللوم أدنى كلمه (٥)\nقالوا وكان رسول الله - ﷺ - قد عهد إلى أمرائه من المسلمين حين أمرهم أن يدخلوا مكة، ألَّا يقتلوا أحدًا إلَّا من قاتلهم إلَّا أنَّه عهد في نفر سماهم أمر بقتلهم وإن وجدوا تحت أستار الكعبة منهم عبد الله بن سعد بن أبي سرح بن حبيب بن خزيمة بن نصر بن مالك بن حسل بن عامر بن لؤي، فإنما أمر رسول الله - ﷺ - بقتله أنَّه كان قد أسلم فارتد (٦) مشركًا، ففرَّ إلى عثمان (بن عفان) (٧) - ﵁ -، وكان\n_________\n(١) في (ب)، (ج): أبو بديل وهو خطأ، والمقصود به سهيل بن عمرو، كنيته أبو يزيد.\n(٢) الغمْغَمة: الكلام الَّذي لا يُبين. انظر: \"لسان العرب\" لابن منظور ١٢/ ٤٤٤.\n(٣) النهيت: الصياح، وقيل هو الصوت من الصدر عند المشقة.\nانظر: \"لسان العرب\" لابن منظور ٢/ ١٠١.\n(٤) في (ب)، (ج): لا.\n(٥) انظر: \"السيرة النبوية\" لابن هشام ٢/ ٨٥٩.\n(٦) في (ج): ثم ارتد.\n(٧) من (ب)، (ج).","vol":"30","page":427},{"text":"أخاه من الرضاع، فغيبه حتَّى أتى رسول الله - ﷺ - بعد أن اطمأن أهل مكة، فاستأمن له، فصمت رسول الله - ﷺ - طويلًا ثم قال: \"نعم\" فلما انصرف به عثمان، قال رسول الله - ﷺ - لمن حوله من أصحابه \"أما والله لقد صمتُّ ليقوم إليه بعضكم فيضرب عنقه\"، فقال رجل من الأنصار: فهلَّا أومأت إليَّ يا رسول الله. قال: \"النبي لا يقتل بالإشارة\" (١).\nوعبد الله بن خطل رجل من تميم بن غالب، وإنما أمر بقتله أنَّه كان مسلمًا فبعثه رسول الله - ﷺ - (مصدقًا وبعث معه رجلًا من الأنصار) (٢)، وكان معه مولى له يخدمه، وكان مسلمًا فنزل منزلًا فأمر المولى أن يذبح له تيسًا، ويصنع له طعامًا، ونام واستيقظ ولم يصنع له شيئًا، فعدا عليه فقتله ثم ارتدَّ مشركًا (٣)، وكانت له قينتان: فرتنا، وأخرى معها، وكانت تغنيان بهجاء رسول الله - ﷺ - فأمر بقتلهما معه (٤).\n_________\n(١) رواه النسائي بنحوه في كتاب تحريم الدم، باب: الحكم في المرتد ٧/ ١٠٥ - ١٠٦، وأبو داود في كتاب الحدود، باب: الحكم فيمن ارتد (٤٣٥٩) كلاهما من حديث سعد بن أبي وقاص، ورواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٣٣٠، ورواه أبو يعلى في \"مسنده\" ٢/ ١٠٠ (٧٥٧)، وقال محققه: رجاله رجال الصحيح. والحديث صحَّحه الألباني بمجموع طرقه في \"سلسلة الأحاديث الصحيحة\" ٤/ ٣٠٠، وانظر: \"السيرة النبوية\" لابن هشام ٢/ ٨٥٩.\n(٢) ما بين القوسين ساقط من الأصل.\n(٣) رواه ابن إسحاق معلقًا كما \"السيرة النبوية\" لابن هشام ٢/ ٨٦٠، \"فتح الباري\" لابن حجر ٤/ ٦١.\n(٤) رواه الحارث بن أبي أسامة في \"مسنده\" من قول أبي سلمة الخزاعي \"بغية =","vol":"30","page":428},{"text":"والحويرث بن نقيذ بن وهب بن عبد (١) بن قصي، وكان ممن يؤذيه بمكة. ومقيس بن صُبابة (٢)، وإنما أمرَ رسول الله - ﷺ - بقتله لقتله الأنصاري الَّذي قتل أخاه خطأ، ورجوعه إلى قريش مرتدًا (٣)، وعكرمة بن أبي جهل. وسارة مولاة كانت (٤) لبعض بني عبد المطلب وكانت ممن تؤذيه بمكة (٥). فأما عكرمة فهرب إلى اليمن وأسلمت امرأته أم حكيم بنت الحارث بن هشام، فاستأمنت له رسول الله - ﷺ - فأمَّنه فخرجت في طلبه (٦) حتَّى أتت به رسول الله - ﷺ - فأسلم (٧)، وكان\n_________\n= الباحث\" للهيثمي ٩/ ٧٠٢ (٦٩٨)، وكذا في \"المطالب العالية\" لابن حجر ٤/ ٤١٨ - ٤١٧، ورواه الدارقطني في \"السنن\" ٢/ ٣٠١ (٢٩٢) من حديث عبد الرحمن المخزومي، وجعل القينتين لقيس بن صبابة، وفي إسناده عمرو بن عثمان المخزومي. ويقال: اسمه عمر، مقبول كما في \"تقريب التهذيب\" ١/ ٧٤١.\n(١) ساقطة من (ب)، (ج).\n(٢) ضبطه ابن حجر في \"فتح الباري\" ٨/ ١١ فقال: مهملة مضمومة وموحدتين الأولى خفيفة. وفي المراجع التي ذكرته منهم من جعله بمهملة، ومنهم من جعله بالمعجمة ضُبابة.\n(٣) انظر: \"السيرة النبوية\" لابن هشام ٢/ ٨٦٠ عن ابن إسحاق معلقًا. ورواه الطبراني في \"المعجم الأوسط\" ٦/ ٣٤٣ من حديث أنس بن مالك - ﵁ -، قال الهيثمي في \"مجمع الزوائد\" ٦/ ١٦٨: فيه الحكم بن عبد الملك وهو ضعيف.\nوانظر: \"المطالب العالية\" ٤١٦ - ٤١٧، \"فتح الباري\" لابن حجر ٨/ ١١.\n(٤) في (ج): كانت مولاة.\n(٥) انظر: \"السيرة النبوية\" لابن هشام ٢/ ٨٦٠ عن ابن إسحاق معلقًا، \"فتح الباري\" لابن حجر ٨/ ١١.\n(٦) في (ج): في طلبه إلى اليمن.\n(٧) رواه الحاكم في \"المستدرك\" ٣/ ٢٦٩ (٥٠٥٥)، وإسناده ضعيف فيه محمد بن =","vol":"30","page":429},{"text":"عكرمة يحدث فيما يذكرون (١) أن الَّذي ردَّه إلى الإسلام بعد خروجه إلى اليمن، أنَّه كان يقول: أردتُ ركوب البحر لألحق بالحبشة، فلما أتيت لأركب السفينة، قال صاحبها: عبد الله (٢) لا تركب سفينتي حتَّى تُوحِّد الله وتخلع ما دونه من الأنداد، فإني أخشى أن لا تفعل أن نهلك فيها. قلت: وما يركبها أحد إلَّا قال هذا؟ ! قال: نعم، لا يركبها أحد إلَّا أخلص. قال: قلت: ففيما أفارق محمدًا فهذا هو الَّذي جاءنا به، فوالله إن إلهنا في البحر كإلهنا في البر، فعرفت الإسلام عند ذلك ودخل في نفسي (٣).\nوأما عبد الله بن خطل فقتله سعيد بن حريث المخزومي وأبو برزة (٤) الأسلمي، اشتركا في دمه (٥)، وأما مقيس بن صبابة\n_________\n= عمر الواقدي، متروك مع سعة علمه. \"تقريب التهذيب\" لابن حجر ٢/ ١١٧، ورواه الطبراني في \"المعجم الكبير\" ١٧/ ٣٧٢ (١٠٢٠) عن عروة مرسلًا.\n(١) في (ج): يقولون.\n(٢) في (ب)، (ج): يا عبد الله.\n(٣) روى نحوه النسائي والطحاوي وأبو يعلى ضمن حديث قصة عبد الله بن سعد بن أبي سرح.\n(٤) في (ج): أبو بردة وهو خطأ.\n(٥) رواه النسائي والطحاوي وأبو يعلى ضمن حديث قصة عبد الله بن سعد بن أبي سرح، إلَّا أنَّه جعل بدلًا من أبي برزة عمار بن ياسر، وعند الإمام أحمد في في \"المسند\" ٥/ ٥٨٤ (١٩٣٠٣) أن قاتله أبو برزة. قال الهيثمي في \"مجمع الزوائد\" ٦/ ١٧٥: رجاله ثقات. وأشار إلى ذلك أبو داود في كتاب الجهاد، باب قتل الأسير ولا يعرض عليه الإسلام (٢٦٨٥)، وانظر الخلاف في قاتله والترجيح في \"فتح الباري\" لابن حجر ٤/ ٦٠ - ٦١.","vol":"30","page":430},{"text":"فقتله نميلة بن عبد الله رجل من قومه. فقالت أخت مقيس (١):\nلعمري لقد أخزى نميلة رهطه ... وفجّع أضياف الشِّتاء بمقيس\nفلله عينا من رأى مثل مِقيس ... إذا النفساء أصبحت لم تُخرس (٢) (٣)\nوأما قينتا ابن خطل فقتلت إحداهما وهربت فرتنا، حتَّى استؤمن لها رسول الله - ﷺ - فأمنها (٤). (وأما سارة فاستؤمن لها فأمنها) (٥) فعاشت حتَّى أوطأها رجل من الناس فرسًا له في زمالت (٦) عمر بن الخطاب - ﵁ - فقتلها بالأبطح (٧). وأما الحويرث بن نقيذ فقتله علي بن أبي\n_________\n(١) في (ج) زيادة: في قتله.\n(٢) الخرس والخِراس: طعام الولادة والخُرسة: ما تطعمه المرأة عند ولادها.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٦٣.\n(٣) انظر: \"السيرة النبوية\" لابن هشام ٢/ ٨٦٠ عن ابن إسحاق معلقًا، \"المعجم الكبير\" للطبراني ٦/ ٦٦، \"فتح الباري\" لابن حجر ٨/ ١١، \"الإصابة\" لابن حجر ٦/ ٤٧٣.\n(٤) انظر: \"السيرة النبوية\" لابن هشام ٢/ ٨٦١، \"فتح الباري\" لابن حجر ٨/ ١١، \"بغية الباحث\" للهيثمي ٣/ ٧٠٩ (٦٩٨)، \"المطالب العالية\" لابن حجر ٤/ ٤١٧ - ٤١٨.\n(٥) من (ج).\n(٦) في (ب)، (ج): زمن.\n(٧) انظر: \"السيرة النبوية\" لابن هشام ٢/ ٨٦١ عن ابن إسحاق معلقًا، \"فتح الباري\" لابن حجر ٨/ ١١، \"الإصابة\" لابن حجر ٧/ ٦٩٠.","vol":"30","page":431},{"text":"طالب - ﵁ - (١).\nفلما دخل رسول الله - ﷺ - مكة (٢) وقف قائمًا على باب الكعبة، ثم قال: \"لا إله إلَّا الله وحده لا شريك له، صدق وعده، ونصر عبده وهزم الأحزاب وحده (٣)، ألَا كل مأثرة أو دم أو مال مُدَّعى (٤) فهو تحت قدمي هاتين إلَّا سدانة البيت، وسقاية الحاج، ألَّا وقتيل الخطأ (٥) العمد (٦) بالسوط والعصا ففيها (٧) الديَّة مغلظة (مائة من الإبل) (٨)، منها أربعون (٩) في بطونها أولادها (١٠)، يا معشر\n_________\n(١) رواه الطبراني في \"المعجم الكبير\" ٦/ ٦٦ (٥٥٢٩)، قال الهيثمي في \"مجمع الزوائد\" ٦/ ١٧٣: رجاله ثقات، ورواه الدارقطني في \"السنن\" ٢/ ٣٠١ وإسناده ضعيف،\nوانظر: \"السيرة النبوية\" لابن هشام ٢/ ٨٦١، \"فتح الباري\" لابن حجر ٨/ ١١.\n(٢) ساقط من الأصل.\n(٣) في (ج): صدق الله وعده، ونصر عبده، وهزم له الأحزاب وحده.\n(٤) في (ب)، (ج): يدعى.\n(٥) في (ب): وقتل العمد الخطأ.\n(٦) في (ج): شبه العمد وقد وردت الرواية بكلا اللفظين.\n(٧) في (ب)، (ج): ففيه.\n(٨) من (ج).\n(٩) في (ب): أربعون خلفة.\n(١٠) الحديث رواه أبو داود في كتاب الديات، باب في دية الخطأ شبه العمد (٤٥٤٧)، ورواه النسائي في كتاب القسامة، باب: كم دية شبه العمد ٨/ ٤٠، ورواه ابن ماجة في كتاب الديات، باب دية شبه العمد مغلظة (٢٦٢٧)، ورواه الدارقطني في \"سننه\" ٣/ ١٠٤ (٧٨)، ورواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٣/ ٣٦٤ (٦٠١١). =","vol":"30","page":432},{"text":"قريش إن الله قد أذهب عنكم نخوة (١) الجاهلية وتعظّمها بالآباء، الناس من آدم، وآدم خلق من تراب\". ثم تلا رسول الله - ﷺ - هذِه الآية: ﴿يَاأَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَى﴾ (٢).\n\"يا أهل مكة، ما ترون أني فاعل بكم\" (٣). قالوا: خيرًا، أخ كريم وابن أخ كريم. ثم قال: \"اذهبوا فأنتم الطلقاء\" (٤). فأعتقهم رسول الله\n_________\n= قال الأرنؤوط: إسناده صحيح.\nكلهم من حديث عبد الله بن عمرو بن العاص.\nوصححه الألباني في \"صحيح سنن أبي داود\" (٣٨٠٧).\nوقد جاء من حديث ابن عمر، رواه أحمد في \"مسنده\" ٢/ ٧٦ (٤٥٦٩)، والنسائي في كتاب القسامة، باب: كم دية شبه العمد ٨/ ٤٢، وأبو يعلى في \"مسنده\" ١٠/ ٤٢ (٥٦٧٥)، وفي أسانيدهم علي بن زيد بن جدعان ضعيف، لكنه يتقوى بما قبله.\nوانظر: \"إرواء الغليل\" للألباني ٧/ ٢٥٦.\n(١) نخوة: أي كبر وعُجب، وأنفة وحميِّة، وقد نخى وانتخى كزُهي وازدهى.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٣٤.\n(٢) في (ب)، (ج) إكمال للآية: ﴿وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ﴾ الحجرات: ١٣. والحديث بنحوه عند الترمذي في كتاب تفسير القرآن، باب: ومن سورة الحجرات، وقال: حديث غريب لا نعرفه من حديث عبد الله بن دينار عن ابن عمر إلّا من هذا الوجه، وعبد الله بن جعفر يضعَّف ضعفه يحيى بن معين وغيره.\nوصححه الألباني في \"صحيح سنن الترمذي\" (٢٦٠٨).\n(٣) في (ج): فيكم.\n(٤) انظر: \"السيرة النبوية\" لابن هشام ٢/ ٨٦٢ عن ابن إسحاق معلقًا.","vol":"30","page":433},{"text":"- ﷺ -، وقد كان الله (١) أمكنه من رقابهم عنوة، وكانوا له فيئًا فبذلك يسمى أهل مكة الطلقاء (٢)، ثم إجتمع الناس بمكة لبيعة رسول الله - ﷺ - على الإسلام، فجلس لهم على الصفا، وعمر بن الخطاب ﵁ أسفل من مجلسه يأخذ على الناس (٣) فبايعوه على السمع والطاعة فيما استطاعوا، فلما فرغ (٤) من بيعة الرجال بايع النساء (٥).\nوقال عروة بن الزبير خرج صفوان بن أمية يريد جُدة ليركب منها إلى اليمن، فقال عمير بن وهب: يا نبي الله إن صفوان بن أمية سيِّد قومي وقد خرج هاربًا منك، ليقذف نفسه في البحر فأمِّنه صلى الله عليك. فقال: \"هو آمن\". قال: يا رسول الله أعطني ما يعرف به أمانك. فأعطاه رسول الله - ﷺ - عمامته التي دخل بها (٦) مكة، فخرج\n_________\n(١) في (ب)، (ج): الله ﷾.\n(٢) روى الإمام أحمد في \"مسنده\" ٥/ ٤٨٥ (١٨٧٣٠) عن جرير بن عبد الله، عن النبي - ﷺ - قال: \"الطلقاء من قريش\" وفيه شريك بن عبد الله النخعي صدوق يخطئ كثيرًا وعاصم بن بهدلة صدوق له أوهام، ورواه الطبراني في \"المعجم الكبير\" ٢/ ٣١٦ (٢٣١٤)، وفيه حجاج بن أرطاة، صدوق كثير الخطأ والتدليس كما في \"تقريب التهذيب\" لابن حجر ١/ ١٨٨. والحديث بالمتابعات حسن والله أعلم.\n(٣) في (ج): على البيعة.\n(٤) في (ج): بلغ.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٧٤، \"السيرة النبوية في ضوء المصادر الأصلية\" لمهدي رزق الله (ص ٥٧٢).\n(٦) في (ج): فيها.","vol":"30","page":434},{"text":"بها عمير حتَّى أدركه بها (١) بجدة، وهو يريد أن يركب البحر، فقال: يا صفوان فداك أبي وأمي أذكرك الله في نفسك أن تهلكها؛ فهذا أمان (٢) رسول الله -ﷺ- قد جئتك به. فقال له: ويلك أغرب عني ولا تكلمني. فقال: يا صفوان فداك أبي وأمي أفضل الناس (وأبر الناس) (٣) وأحلم الناس، وخير الناس ابن عمتك (٤)، عزه عزك، وشرفه شرفك، وملكه ملكك. قال: إني أخافه على نفسي. قال: هو أحلم من ذلك وأكرم، فرجع به معه حتَّى قدم به على رسول الله - ﷺ -، فقال صفوان: هذا زعم أنك أمنتني. قال رسول الله - ﷺ -: \"صدق\". قال: فاجعلني في أمري بالخيار شهرين. قال: \"أنت فيه بالخيار أربعة أشهر\" (٥).\nقالوا: ولما دخل رسول الله -ﷺ- مكة هرب هبيرة بن أبي وهب المخزومي وعبد الله بن الزبعري السهمي إلى نجران، فرمى عبد الله ابن الزبعري حسَّانُ بن ثابت وهو بنجران ببيت واحد ما زاد عليه:\nلا تَعْدَمنْ رجُلًا أحلَّك بُغْضُه ... نجرانَ في عَيْشٍ أحَذَّ لئيم (٦)\n_________\n(١) ساقطة من (ب)، (ج).\n(٢) في (ج): من.\n(٣) من (ب)، (ج).\n(٤) في (ج): ابن عمك.\n(٥) رواه ابن إسحاق عن عروة بن الزبير مرسلًا، كما في \"السيرة النبوية\" لابن هشام ٢/ ٨٦٦، وفي \"البداية والنهاية\" لابن كثير ٤/ ٣٠٨ موصولًا: قال ابن إسحاق: وحدثني محمد بن جعفر بن الزبير عن عروة عن عائشة به.\n(٦) أحذ: أي أقطع. =","vol":"30","page":435},{"text":"فلما بلغ ذلك ابن الزبعري رجع إلى النبي - ﷺ - وأسلم (١) فقال حين أسلم:\nيا رسُولَ الملِيكِ إنَّ لسانِى ... راتِقٌ ما فَتَقْتُ إذا أنا بُورُ\nإذ أبارِي الشيطان في سَنَن الغَيّ ... ومن مال مَيْلُه مثْبُور\nآمنَ اللَّحْمُ والعظامُ لربيِّ ... ثمَّ قلبي (٢) الشهيدُ أنت النذير (٣)\nوأما هبيرة بن أبي وهب فقد أقام بها كافرًا (٤)، وقد قال حين بلغه إسلام أم هانئ بنت أبي طالب، وكانت تحته واسمها هند:\nأشاقتكَ هِنْدٌ أم ناك سُؤَالُها ... كذَاكَ النَّوى أسبابُها وانتقالُها (٥)\nالقصيدة (٦).\n_________\n= انظر: \"لسان العرب\" لابن منظور ٣/ ٤٨٢، والبيت في \"ديوان حسان\" (ص ١٢).\n(١) من (ب)، (ج).\n(٢) في الأصل، (ب): نفسي، والمثبت من (ج)، وهو المناسب لما بعده.\n(٣) في (ج) زيادة بيت:\nإنني عنك زاجرٌ ثم حيًّا ... من لؤيّ وكُلُّهمْ مغرُور\nوهو في \"السيرة النبوية\" لابن هشام ٢/ ٨٦٧.\n(٤) في (ج): أقام بمكة حتَّى مات كافرًا.\n(٥) في (ج): انفتالها وهو كذلك في \"السيرة النبوية\" لابن هشام.\n(٦) في (ج): ذكرت الأبيات: =","vol":"30","page":436},{"text":"قال ابن إسحاق: وكان جميع من شهد فتح مكة من المسلمين عشرة آلاف (١): من بني غفار أربعمائة، ومن أسلم أربعمائة، ومن مزينة ألف وثلاثة (٢) نفر، ومن بني سليم سبعمائة (٣)، ومن جهينة ألف وأربعمائة رجل، وسائرهم من قريش والأنصار وحلفائهم\n_________\n= وقد أرَّقَتْ في رأس حصن ممنَّع ... بنجران يسري بعقد ليل خيالُها\nوعاذلةٍ هَبَّت بليل تُلومُني ... وتعذلني بالليل ضلَّ ضلالُها\nوتزعم أني إن أطعت عشيرتي ... سأردي وهل يُرْدين ألا زيالُها\nفإني لمن قوم إذا جدَّ جدهمْ ... على أي حال أصبح اليوم حالُها\nوإني لحامٍ من رواء عشيرتي ... إذا كان من تحت العوالي مجالُها\nوصارت بأيديها السيوف كأنها ... مخاريق ولدان ومنها ظلالها\nإني لأقلَى الحاسدين وفِعلَهُمْ ... لي الله رزقي ونفسها وعيالُها\nوإن كلام المرء في غير كُهِنهِ ... لكالنبل تهوي ليس فيها نصالُها\nفإن كنتِ قد تابعتِ دينَ محمد ... وعطَّفَتِ الأرحامَ منك حِبالُها\nفكوني على أعلى سَحيقِ بهَضْبة ... بلملمة غبراء يَبْسٍ بلالُها\nوهي في \"السيرة النبوية\" لابن هشام ٢/ ٨٦٧.\nوفي قصة ابن الزبعري ينظر: \"الاستيعاب\" لابن عبد البر ٣/ ٣٦، \"البداية والنهاية\" لابن كثير ٤/ ٣٠٩، \"الإصابة\" لابن حجر ٤/ ٨٧.\n(١) رواه الطحاوي في \"شرح معاني الآثار\" ٣/ ٣١٩ من حديث ابن عباس وقال: هذا حديث متصل الإسناد صحيح.\nوقال ابن كثير في \"البداية والنهاية\" ٤/ ٣٠٩: وقال عروة والزهري وموسى بن عقبة: كان المسلمون يوم الفتح مع رسول الله - ﷺ - اثنا عشر ألفًا فالله أعلم.\n(٢) من (ج).\n(٣) عند الطبراني في \"المعجم الكبير\" ١١/ ٣٧٠ (١٢٠٣٩) من حديث ابن عباس قال: شهد مع رسول الله - ﷺ - يوم فتح مكة ألف من بني سليم، وإسناده حسن.","vol":"30","page":437},{"text":"وطوائف العرب من قيس وتميم (١) وأسد <span data-type=\"title\" id=toc-6679>(٢)</span>.\nقالوا: وكان فتح مكة لعشر ليال بقين من رمضان سنة ثمان، وأقام رسول الله - ﷺبعد فتحها خمس عشرة ليلة (٣) يقصر الصلاة ثآخرج إلى هوازن وثقيف وقد نزلوا حنينًا.\n\n٢ - ﴿وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا (٢)﴾\nزمرًا وإرسألًا القبيلة بأسرها، والقوم بأجمعهم من غير قتال (٤)، قال الحسن: لما فتح رسول الله - ﷺ - مكة قالت العرب بعضها لبعض: أما إذ ظفر محمد بأهل الحرم، وقد كان الله أجارهم من أصحاب (٥) الفيل فليس لكم به يدان، فكانوا يدخلون في دين الله أفواجا (٦).\n_________\n(١) في (ب)، (ج): من تميم وقيس.\n(٢) انظر: \"السيرة النبوية\" لابن هشام ٢/ ٨٦٩، \"البداية والنهاية\" لابن كثير ٤/ ٣٠٩.\n(٣) رواه الإمام مسلم في كتاب النِّكَاح، باب: نكاح المتعة (١٤٠٦)، وروى الإمام أحمد في \"مسنده\" ١/ ٤٩٨ (٢٧٥٣) من حديث ابن عباس، أنَّه أقام بها سبع عشرة ليلة، وروى الطبراني في \"المعجم الكبير\" ١٨/ ٢٠٩ (٥١٦) من حديث عمران بن حصين: أنَّه أقام ثمان عشرة ليلة.\n(٤) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٧، \"معاني القرآن\" للزجاج ٥/ ٣٧٣، \"معالم التنزيل\" للبغوي ٨/ ٥٧٥.\n(٥) في (ج): أهل.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٧٦، \"زاد المسير\" لابن الجوزي ٩/ ٢٥٦، \"الكشَّاف\" للزمخشري ٤/ ٨٥٦، \"لباب التأويل\" للخازن ٤/ ٤٩٢.","vol":"30","page":438},{"text":"وقال عكرمة ومقاتل: أراد بالناس أهل اليمن (١)، وقال ابن عباس وأبو هريرة: لما نزلت هذِه السورة قال رسول الله - ﷺ -: \"الله أكبر جاء نصر الله والفتح وجاء أهل اليمن قوم (٢) رقيقة قلوبهم، ليِّنةٌ طباعهم (٣)، الإيمان يمان، والفقه يمان، والحكمة يمانية\" (٤).\n[٣٦٨٢] أخبرني الحسين بن محمد بن فنجويه (٥)، حدثنا عبيد الله ابن محمد (بن شنبة (٦)، حدثنا جعفر بن محمد الفريابي (٧)،\n_________\n(١) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٧٦، \"لباب التأويل\" للخازن ٤/ ٤٩٢، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٣٠.\n(٢) ساقطة من (ج).\n(٣) في الأصل، (ب): طاعتهم، والمثبت من (ج).\n(٤) حديث ابن عباس: رواه النسائي في \"السنن الكبرى\" ٦/ ٥٢٥ (١١٧١٢)، ورواه الطبراني في \"المعجم الكبير\" ١١/ ٣٢٨ (١١٩٠٣) من طريق عكرمة عن ابن عباس في \"المعجم الأوسط\" ٢/ ٢٨٤ (١٩٩٦)، قال الهيثمي في \"مجمع الزوائد\" ٩/ ٢٣: رواه الطبراني في \"الكبير والأوسط\" بأسانيد، وأحد أسانيد رجاله رجال الصحيح.\nورواه أبو يعلى في \"مسنده\" ٤/ ٣٨٤ (٢٥٠٥)، والطبري في \"جامع البيان\" ٣٠/ ٣٣٢ كلاهما من طريق أبي حازم عن ابن عباس وفي إسنادهما الحسين بن عيسى بن مسلم الحنفي، أبو عبد الرحمن ضعيف \"تقريب التهذيب\" لابن حجر ١/ ٢١٧. والحديث بمتابعه المتقدم وشاهده الآتي صحيح لغيره، وشاهده حديث أبي هريرة - ﵁ - رواه البخاري في كتاب المغازي، باب: قدوم الأشعريين وأهل اليمن (٤٣٨٩)، ومسلم في كتاب الإيمان، باب: تفاضل أهل الإيمان (٥٢)، وأحمد في \"مسنده\" ٢/ ٥٤٠ (٧٦٦٦).\n(٥) في (ب)، (ج): أبو عبد الله بن فنجويه، وهو ثقة صدوق كثير الرواية للمناكير.\n(٦) لم يذكر بجرح أو تعديل.\n(٧) إمام حافظ ثبت.","vol":"30","page":439},{"text":"حدثنا محمد) (١) بن مصفَّى (٢)، حدثنا بقية بن الوليد (٣)، حدثنا الأوزاعي (٤)، حدثنا شداد (بن عبد الله) (٥) أبو عمار (٦)، حدثني جارٌ لجابر (٧)، قال: غدا جابر (٨) ليسلِّم على فجعل يسألني عن حال الناس، فجعلت أخبره نحوًا مما رأيت من اختلافهم وفرقتهم، فجعلت أخبره وهو يبكي، فقال: سمعت رسول الله - ﷺ - يقول: \"إن الناس دخلوا في دين الله أفواجا، وسيخرجون من دين الله أفواجا\" (٩).\n_________\n(١) ما بين القوسين ساقط من (ج).\n(٢) ابن بهلول الحمصي، صدوق، له أوهام وكان يدلس.\n(٣) الكلاعي، صدوق كثير التدليس عن الضعفاء.\n(٤) عبد الرحمن بن عمرو، ثقة، جليل.\n(٥) ما بين القوسين زيادة من (ج).\n(٦) القرشي، ثقة، يرسل.\n(٧) جارُ جابر، مجهول.\n(٨) جابر بن عبد الله صحابي مشهور.\n(٩) [٣٦٨٢] الحكم على الإسناد:\nضعيف؛ لجهالة حالة الراوي عن جابر، وفيه ابن شنبة لم يذكر بجرح أو تعديل، وابن مصفى صدوق له أوهام.\nالتخريج:\nرواه الإمام أحمد في \"مسنده\" ح / ١٤٢٨٦، ٤/ ٣٠٣ من طريق الأوزاعي به. وله شاهد من حديث أبي هريرة رواه الدارمي في مقدمة \"السنن\" (٩١)، ورواه الحاكم في \"المستدرك\" ٤/ ٥٤١ (٨٥١٨) وقال: هذا حديث صحيح الإسناد ولم يخرجاه. ووافقه الذهبي.\nقلت: وفي إسنادهما أبو فروة مولى أبي جهل، لم أجد له ترجمة وباقي رجالهما ثقات.","vol":"30","page":440},{"text":"<span data-type=\"title\" id=toc-6680>٣ </span>- ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾\nفإنك حينئذ لاحق به وذائق الموت، كما ذاق من قبلك من الرسل (١)، وعند الكمال يرتقب الزوال كما قيل:\nإذا تم أمر بدا (٢) نقصه ... توقع زوالًا إذا قيل تم (٣)\nروى سعيد بن جبير عن ابن عباس، أن عمر بن الخطاب - ﵁ - كان يدنيه ويأذن لأهل بدر ويأذن له معهم، فقال عبد الرحمن بن عوف: أتأذن لهذا الفتى (٤) معنا، ومن أبنائنا من هو مثله، فقال: إنه ممن قد علمتم، قال ابن عباس: فأذن لهم ذات يوم وأذن لي معهم فسألهم عن قول الله ﷿: ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾ الآية-. ولا أراه سألهم إلَّا من أجلي- فقال بعضهم: أمر الله نبيه - ﷺ - إذا فتح عليه أن يستغفره ويتوب إليه، فسألني فقلت: ليس كذلك، ولكن أخبر نبي الله - ﷺ - بحضور أجله، ونُعِيت إليه نفسه، فذلك علامة موته، فقال عمر: ما أعلم منها إلَّا ما تعلم (٥)، ثم قال: كيف تلومونني عليه بعد ما ترون (٦).\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٣٣، \"معالم التنزيل\" للبغوي ٨/ ٥٧٦.\n(٢) في (ب)، (ج): دنا.\n(٣) لم أهتد إلى قائله.\n(٤) في (ج): الغلام.\n(٥) في (ب)، (ج): يعلم.\n(٦) رواه البخاري في كتاب المناقب، باب: علامات النبوة في الإسلام (٣٦٢٧)، =","vol":"30","page":441},{"text":"[٣٦٨٣] أخبرنا عبد الله بن حامد الأصبهاني (قراءة عليه) (١)، أخبرنا محمد بن جعفر المطيري (٢)، حدثنا علي بن حرب (٣)، حدثنا ابن فضيل (٤)، حدثنا عطاء (٥)، عن سعيد (بن جبير) (٦)، عن ابن عباس، قال: لما نزلت ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾، قال النبي -ﷺ-: \"نُعيت إليَّ نفسي\" بأنه مقبوض في تلك السنة (٧).\n_________\n= وفي كتاب التفسير، باب قوله ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾ (٤٩٧٠).\n(١) ما بين القوسين من (ب)، (ج)، وعبد الله لم يذكر بجرح أو تعديل.\n(٢) ثقة مأمون.\n(٣) الطائي، صدوق.\n(٤) محمد بن فضيل، صدوق عارف، رمي بالتشيع.\n(٥) ابن السائب، صدوق اختلط.\n(٦) ما بين القوسين من (ب)، (ج)، وسعيد ثقة ثبت فقيه.\n(٧) [٣٦٨٣] الحكم على الإسناد:\nضعيف؛ شيخ المصنف لم يذكر بجرح أو تعديل، وفيه عطاء بن السائب، صدوق اختلط في آخر عمره، قال أبو حاتم: وما روى عنه ابن فضيل ففيه غلط واضطراب، رفع أشياء كان يرويه عن التابعين فرفعه إلى الصحابة. وقال أحمد: وكان يرفع عن سعيد بن جبير أشياء لم يكن يرفعها. انظر: \"الجرح والتعديل\" ٦/ ٣٣٢، \"تهذيب التهذيب\" ٤/ ١٣١، قلت؛ الصواب وقفه على ابن عباس كما سيأتي.\nالتخريج:\nرواه الإمام أحمد في \"مسنده\" ١/ ٣٥٩ (١٨٧٦)، وابن جرير في \"جامع البيان\" ٣٠/ ٣٣٤ كلاهما من حديث محمد بن فضيل به. قال الهيثمي: رواه أحمد وفيه عطاء بن السائب وقد اختلط \"مجمع الزوائد\" ٩/ ٢٢. =","vol":"30","page":442},{"text":"وقال قتادة ومقاتل: عاش النبي - ﷺبعد نزول هذِه السورة سنتين (١).\n[٣٦٨٤] وأخبرنا عبد الله بن حامد الوزان (٢)، أخبرنا محمد بن\n_________\n= ورواه الطبراني في \"المعجم الكبير\" ٣/ ٥٨ (٢٦٧٦) من حديث عبد الله بن عباس، وجابر بن عبد الله، وفيه إدريس بن سنان الصنعاني، ضعيف، ورواه الطبراني في \"المعجم الكبير\" ١١/ ٣٣٠ (١١٩٠٧) ورجاله ثقات عدا شيخ الطبراني لم أجده.\nقلت: الصواب وقفه على ابن عباس كما:\nرواه الطبراني في \"المعجم الكبير\" ١٢/ ٥١ (١٢٤٤٥) من طريق أبي بشر، عن سعيد بن جبير، عن ابن عباس.\nورواه الإمام أحمد في \"مسنده\" ١/ ٥٦٦ (٣١٩١)، ورواه ابن جرير في \"جامع البيان\" ٣٠/ ٣٣٣ كلاهما من طريق عاصم، عن أبي رزين، عن ابن عباس.\nورواه النسائي في \"السنن الكبرى\" ٦/ ٥٢٥ (١١٧١٢)، والطبراني في \"المعجم الكبير\" ١١/ ٣٢٨ (١١٩٠٣)، وفي \"المعجم الأوسط\" ٢/ ٢٨٤ (١٩٩٦).\nكلهم من طريق عكرمة عن ابن عباس.\nقال الهيثمي: رواه الطبراني في \"الكبير\"، \"الأوسط\" بأسانيد، وأحد أسانيد رجاله رجال الصحيح. \"مجمع الزوائد\" ٩/ ٢٣.\nوقد رواه بلفظ مقارب البخاري في كتاب التفسير، باب قوله: ﴿وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا (٢)﴾ (٤٩٦٩) من طريق حبيب بن أبي ثابت، عن سعيد بن جبير، عن ابن عباس، وقد وَهَّمَ ابنُ حجر عطاء بن السائب في رفعه ورجح وقفه. انظر \"فتح الباري\" ٨/ ٧٣٦.\n(١) انظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٥٧، \"فتح القدير\" للشوكاني ٥/ ٥١٠. وهناك أقوال أخرى فراجعها إن شئت في \"فتح الباري\" لابن حجر ٨/ ٧٣٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٣٢.\n(٢) من (ب)، (ج)، والوزان لم يذكر بجرح أو تعديل.","vol":"30","page":443},{"text":"جعفر المطيري (١)، حدثنا علي بن حرب (٢)، حدثنا أبو (٣) عامر العقدي (٤)، عن سفيان (٥)، عن أبي إسحاق (٦)، عن أبي عبيدة (٧)، عن عبد الله (٨) قال: لمَّا نزلت ﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا (٣)﴾ كان النبي - ﷺ - يكثر أن يقول: \"سبحانك اللهم وبحمدك، اغفر لي إنك أنت التواب الرحيم (٩) \" (١٠).\n_________\n(١) من (ب)، (ج)، والمطيري ثقة مأمون.\n(٢) الطائي، صدوق، فاضل.\n(٣) في (ج): ابن وهو خطأ.\n(٤) أبو عامر عبد الملك بن عمرو القيسي العقدي، ثقة.\n(٥) سفيان بن سعيد الثوري، ثقة، حافظ، إمام حجة، وكان ربما دلس.\n(٦) عمرو بن عبد الله الهمداني السبيعي، ثقة مكثر عابد، اختلط بأخرة.\n(٧) أبو عبيدة بن عبد الله بن مسعود مشهور بكنيته، ثقة.\n(٨) ابن مسعود، صحابي مشهور.\n(٩) من (ج).\n(١٠) [٣٦٨٤] الحكم على الإسناد:\nضعيف؛ شيخ المصنف لم يذكر بجرح أو تعديل، وفيه انقطاع، أبو عبيدة لم يسمع من أبيه، والحديث بشواهده صحيح لغيره.\nالتخريج:\nرواه الإمام أحمد في \"مسنده\" ٢/ ٥ (٤١٢٩)، والحاكم في \"المستدرك\" ٢/ ٥٨٧ (٣٩٨٣)، وقال: هذا حديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي.\nوابن جرير في \"جامع البيان\" ٣٠/ ٣٣٥، وابن أبي حاتم في \"تفسيره\" كما في \"تفسيره ابن كثير\" ١٤/ ٤٩٤ كلهم من طريق أبي إسحاق به، وهو منقطع لكن يشهد له حديث عائشة وأم سلمة وسيذكرهما المصنف.","vol":"30","page":444},{"text":"[٣٦٨٥] وأخبرنا عبد الله (بن حامد) (١)، أخبرنا مكي بن عبدان (٢)، حدثنا عبد الله بن هاشم (٣)، حدثنا أبو معاوية (٤)، عن الأعمش (٥)، عن مسلم (٦)، عن مسروق (٧)، عن عائشة - ﵂ - قالت: كان رسول الله - ﷺ - يكثر أن يقول قبل أن يموت: \"سبحانك اللهم وبحمدك، أستغفرك وأتوب إليك\" قالت (٨): فقلت: يا رسول الله ما هؤلاء الكلمات التي أراك قد أحدثتها تقولها؟ قال: \"جعلتها علامة في أمتي إذا رأيتها قلتها ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ \" (٩).\n_________\n(١) من (ب)، (ج)، وهو الوزان، لم يذكر بجرح أو تعديل.\n(٢) ثقة، متقن.\n(٣) العبدي، ثقة، صاحب حديث.\n(٤) محمد بن خازم الضرير، ثقة، أحفظ الناس لحديث الأعمش، وقد رمي بالإرجاء.\n(٥) سليمان بن مهران ثقة، حافظ، لكنه يدلس.\n(٦) مسلم بن صُبيح الهمداني، ثقة، فاضل.\n(٧) مسروق بن الأجدع بن مالك الهمداني الوادعي، ثقة.\n(٨) في الأصل: قال.\n(٩) [٣٦٨٥] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وبقية رجاله ثقات، والحديث صحيح كما في التخريج.\nالتخريج:\nرواه الإمام مسلم في \"صحيحه\" في كتاب الصلاة، باب: ما يقال في الركوع والسجود (٤٨٤).\nورواه البخاري مختصرًا في كتاب المغازي (٤٢٩٣)، وفي كتاب التفسير، سورة النصر (٤٩٦٧) وسيذكره المصنف.","vol":"30","page":445},{"text":"[٣٦٨٦] وبه (١) عن ابن هاشم (٢) حدثنا عبد الله بن نمير (٣)، أخبرنا الأعمش (٤)، عن مسلم -وهو: ابن صبيح (٥) - عن مسروق (٦)، عن عائشة - ﵂ - قالت: لمَّا نزلت ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١)﴾ إلى آخرها ما رأيت النبي (٧) - ﷺ - صلى صلاة (٨) إلَّا قال: \"سبحانك اللهم وبحمدك اغفر لي (٩) \" (١٠).\n[٣٦٨٧] وأخبرنا الحسين بن محمد بن فنجويه (١١)، حدثنا أحمد\n_________\n(١) في (ج): أخبرنا عبد الله بن حامد، أخبرنا مكي بن عبدان، حدثنا عبد الله بن هاشم.\n(٢) العبدي، ثقة، صاحب حديث.\n(٣) الهمداني، ثقة، صاحب حديث من أهل السنة.\n(٤) ثقة حافظ، لكنه يدلس.\n(٥) ثقة فاضل.\n(٦) ثقة.\n(٧) في (ب)، (ج): رسول الله.\n(٨) ساقطة من (ج).\n(٩) في (ج): أستغفرك وأتوب إليك.\n(١٠) [٣٦٨٦] الحكم على الإسناد:\nشيخ المصنف لم أجد فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات، والحديث صحيح، كما في التخريج.\nالتخريج:\nرواه البخاري في كتاب التفسير، تفسير سورة النصر (٤٩٦٧)، ورواه مسلم في كتاب الصلاة، باب: ما يقال في الركوع والسجود (٤٨٤).\n(١١) ثقة صدوق، كثير الرواية للمناكير.","vol":"30","page":446},{"text":"ابن جعفر بن حمدان (١)، حدثنا إبراهيم بن سهلويه (٢)، حدثنا علي بن محمد الطنافسي (٣)، حدثنا حفص بن غياث (٤)، عن عاصم الأحول (٥)، عن الشعبي (٦)، عن أم سلمة (٧) - ﵄ - قالت: كان رسول الله - ﷺ - بآخرةٍ لا يقوم، ولا يقعد، ولا يجيء، ولا يذهب، إلَّا قال: \"سبحان الله وبحمده أستغفر الله وأتوب إليه\" فقلنا: يا رسول الله مالك لا تقوم ولا تقعد ولا تجيء ولا تذهب إلَّا قلت: سبحان الله وبحمده (٨) وأستغفر الله وأتوب إليه، قال: \"فإني أمرت بها\" ثم قرأ ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾ حتَّى ختمها (٩).\nوقال مقاتل: لما نزلت هذِه الآية قرأها رسول الله - ﷺ - على\n_________\n(١) ساقطة من (ج)، وهو القطيعي، ثقة.\n(٢) لم أجده.\n(٣) ثقة عابد.\n(٤) ثقة فقيه، تغير حفظه قليلًا في الآخر.\n(٥) عاصم بن سليمان، ثقة.\n(٦) عامر بن شرحبيل، ثقة مشهور فاضل.\n(٧) أم المؤمنين.\n(٨) من (ب)، (ج).\n(٩) [٣٦٨٧] الحكم على الإسناد:\nضعيف ابن سهلويه لم أجده، وللانقطاع، قال ابن المديني: الشعبي لم يلق أم سلمة. \"تهذيب التهذيب\" ٣/ ٤٨ والحديث بالشواهد المتقدمة صحيح لغيره.\nالتخريج:\nرواه ابن جرير في \"جامع البيان\" ٣٠/ ٣٣٥ قال: حدثنا أبو السائب، قال: ثنا حفص به. ورواه ابن مردويه كما في \"الدر المنثور\" ٦/ ٦٩٩.","vol":"30","page":447},{"text":"أصحابه، وفيهم (١): أبو بكر وعمر وسعد بن أبي وقاص - ﵃ - ففرحوا واستبشروا، وسمعها العباس فبكى، فقال له النبي - ﷺ -: \"ما يبكيك يا عم \"؟ قال: نُعيت إليك نفسك. فقال: \"إنه (٢) لكما تقول\" فعاش بعدها سنتين ما رئي فيهما (٣) ضاحكًا مستبشرًا (٤).\nوهذِه السورة تسمى سورة التوديع (٥).\n[٣٦٨٨] أخبرنا ابن فنجويه (٦)، حدَّثنا عبد الله بن يوسف (٧)، حدَّثنا محمد بن عمران (٨)، حدَّثنا أبوالدرداء عبد العزيز بن منيب (٩)، حدثنا إسحاق بن عبد الله بن كيسان (١٠)، حدثني أبي (١١)،\n_________\n(١) في (ج): وهم.\n(٢) في (ج): إنها.\n(٣) في (ج): فيها.\n(٤) ذكره الزمخشري في \"الكشَّاف\" ٤/ ٨٠٧ وقال الزيلعي في \"تخريج أحاديث وآثار الكشَّاف\" ٤/ ٣١٩: ذكره الثعلبي من قول مقاتل وسنده إلى مقاتل أول كتابه. وذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٣٣ وتصَّحف (سنتين) إلى (ستين يومًا). وأبو حيان في \"البحر المحيط\" ٨/ ٥٢٥.\nوالحديث ضعيف لعلة الإرسال.\n(٥) روي ذلك عن ابن مسعود كما في \"إرشاد العقل السليم\" لأبي السعود ٩/ ٢٠٩، \"فتح القدير\" للشوكاني ٥/ ٥٠٨.\n(٦) الحسين بن محمد، ثقة، صدوق، كثير الرواية للمناكير.\n(٧) لم أجده.\n(٨) لم أجده.\n(٩) في (ب)، (ج): المنيب، وهو صدوق.\n(١٠) لينه أبو أحمد الحاكم.\n(١١) صدوق: يخطئ كثيرًا.","vol":"30","page":448},{"text":"عن عكرمة (١)، عن ابن عباس قال: أقبل رسول الله - ﷺ - من غزوة حنين، فنزل عليه: ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾ السورة، فقال رسول الله - ﷺ -: \"يا علي ويا فاطمة بنت محمد ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ (١) وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا (٢)﴾ سبحان ربي وبحمده وأستغفره إنه كان توابا، ويا علي بن أبي طالب إنه يكون من بعدي في المؤمنين الجهاد\"، فقال على: علام نجاهد المؤمنين الذين يقولون: آمنا. قال: \"على الإحداث في الدين (٢) إذا عملوا بالرأي ولا رأي في الدين، إنما الدين من الرب أمره ونهيه\"، فقال على: يا رسول الله أرأيت إن عرض لنا أمر لم يبين الله فيه قرآنًا ولم تنص فيه سنة منك قال: \"تجعلونها (٣) شورى بين العابدين ولا تقضون برأي خاصة (٤)، ولو كنت مستخلفًا أحدًا لم يكن أحد أحق منك لقدمتك (٥) في الإسلام، وقرابتك من رسول الله - ﷺ -، وصهرك وعندك فاطمة سيدة نساء المؤمنين (٦)، وقبل ذلك ما كان من بلاء أبي طالب إياي حين نزل القرآن، فأنا حريص على أن أرعى ذلك في ولده\".\n_________\n(١) مولى ابن عباس، ثقة ثبت.\n(٢) في (ب)، (ج): بالدين.\n(٣) في (ب)، (ج): تجعلونه.\n(٤) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٥) في (ب): لتقدمتك.\n(٦) في (ب)، (ج): العالمين. =","vol":"30","page":449},{"text":"[٣٦٨٩] وأخبرنا عبد الله بن حامد الوزان (١)، أخبرنا مكي بن عبدان (٢)، حدثنا أحمد بن منصور المروزي (أبو صالح (٣)، حدثني أحمد بن المصعب المروزي (٤» (٥)،\n_________\n= [٣٦٨٨] الحكم على الإسناد:\nضعيف جدًّا؛ علته: إسحاق بن عبد الله بن كيسان وأبوه، وفيه أيضًا من لم أجده.\nالتخريج:\nرواه الطبراني في \"المعجم الكبير\" ١١/ ٣٧١ (١٢٠٤٢) قال: حدثنا محمد بن علي المروزي، حدثنا أبو الدرداء عبد العزيز بن منيب به، وفيه لمَّا أقبل رسول الله - ﷺ - من غزوة خيبر.\nقال الهيثمي: رواه الطبراني في \"الكبير\" وفيه عبد الله بن كيسان، قال البخاري: منكر الحديث \"مجمع الزوائد\" ١/ ١٧٩.\nقلت: ورواه الضياء في \"المختارة\". قال ابن حجر: تعقبه الصدر الياسوفي فيما رأيت بخطه، فقال: هو من رواية إسحاق عن أبيه، وفيهما الضعف الشديد. انظر: \"لسان الميزان\" ١/ ٤٧٨.\nوقال الحاكم: وقد ذكرت في ترجمة ابنه حديثًا موضوعًا، رواه عن أبيه عن عكرمة وعنه عبد العزيز. \"تهذيب التهذيب\" ٣/ ٢٤٠ قلت: لعله يقصد هذا الحديث.\n(١) لم يذكر بجرح أو تعديل.\n(٢) ثقة متقن.\n(٣) أحمد بن منصور بن راشد الحنظلي، صدوق.\n(٤) أحمد بن مصعب المروزي، أبو عبد الرحمن الهجيمي، روى عن الفضل بن موسى السيناني وعبد الرحمن بن مهدي وغندر وحفص بن غياث، قال ابن أبي حاتم: كتب عنه أبي بالري، جاء إلى محمد بن حميد وسألته عنه فقال: صدوق من أجلة أهل مرو. انظر: \"الجرح والتعديل\" ٢/ ٧٦، \"الثقات\" ٨/ ٣.\n(٥) ما بين القوسين ساقط من الأصل.","vol":"30","page":450},{"text":"حدثنا عمر بن إبراهيم (١)، حدثنا عيسى بن علي بن عبد الله بن عباس (٢)، عن أبيه (٣)، عن جده (٤) قال: لما نزلت ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾ جاء العباس إلى علي (بن أبي طالب) (٥) - ﵄ - فقال: ادخل على رسول الله - ﷺ - فإن كان هذا الأمر من بعده لنا (٦) لم تشاحنا عليه قريش، وإن كان لغيرنا سألناه الوصاة بنا، فقال: سأفعل، قال (٧): فدخل العباس - ﵁ - على رسول الله - ﷺ - مُسِّرًا (٨)، فذكر ذلك له، فقال النبي - ﷺ -: \" (يا عباس يا عم رسول الله) (٩) إن الله قد جعل أبا بكر خليفتي على دين الله ووصيه، فاسمعوا له\n_________\n(١) عمر بن إبراهيم بن خالد الكردي الهاشمي، مولاهم، روى عن عبد الملك بن عمير وابن أبي ذئب، وشعبة وبقي إلى بعد العشرين ومائتين، وعنه إسحاق الختلي وعبد الله بن محمد المخزومي وغيرهما، قال الذهبي: كذاب. \"المغني في الضعفاء\" ٢/ ٤٦٢، (٤٤١٨)، \"لسان الميزان\" ٥/ ١٣٧ (٦٠٥٩).\n(٢) عيسى بن علي بن عبد الله بن عباس القرشي الهاشمي، أبو العباس، ويقال: أبو موسى أخو داود وسليمان وعبد الصمد، وعم السفاح والمنصور قال ابن معين: ليس به بأس. قال الحافظ: صدوق، مقل، كان معتزلًا للسلطان. \"تهذيب الكمال\" ٢٣/ ٥، \"التقريب\" (٥٣١٢).\n(٣) ثقة، عابد.\n(٤) عبد الله بن عباس.\n(٥) ما بين القوسين ساقط من الأصل.\n(٦) في (ب)، (ج): لنا من بعده.\n(٧) ساقطة من (ب)، (ج).\n(٨) في (ج): سرًّا.\n(٩) ما بين القوسين ساقط من الأصل.","vol":"30","page":451},{"text":"تفلحوا، وأطيعوا (١) ترشدوا\" قال ابن عباس: ففعلوا ورشدوا (٢).\n_________\n(١) في (ب)، (ج): وأطيعوه.\n(٢) [٣٦٨٩] الحكم على الإسناد:\nموضوع؛ آفته عمر بن إبراهيم الكردي كذَّاب، وشيخ المصنف لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه الخطيب البغدادي في \"تاريخ بغداد\" ١١/ ٢٩٣ في ترجمة عثمان بن سعيد التمَّار من طريقين مدارهما على عمر بن إبراهيم.\nورواه ابن الجوزي في كتابه \"الموضوعات\" ٢/ ٥٧ من طريقين وقال: هذا حديث لا يصح ومدار الطريقين على عمر بن إبراهيم وهو الكردي، قال الدارقطني: كان كذَّابًا يضع الحديث.\nوقد أشار إلى الحديث أبو حاتم في \"الجرح والتعديل\" ٦/ ٢٨٢ في ترجمة عيسى بن علي بن عبد الله بن عباس.\nورواه الذهبي في \"ميزان الاعتدال\" ٣/ ١٨٠ في ترجمة عمر بن إبراهيم الكردي، وقال: هذا الحديث ليس بصحيح ويبطله أن العباس قال لعلي: ألَا تدخل بنا إلى رسول الله - ﷺ - فنسأله، الحديث وهو في الصحيح.\nقلت: يشير إلى ما رواه البخاري في \"صحيحه\" في كتاب الاستئذان، باب: المعانقة وقول الرجل كيف أصبحت (٦٢٦٦)، وفيه أن عليًّا قال: والله لئن سألناها رسول الله - ﷺ -؛ فيمنعُنا لا يعطيناها الناس أبدًا، وإني لا أسألها رسول الله - ﷺ - أبدًا.\nوانظر \"تنزيه الشريعة المرفوعة\" ١/ ٣٤٤، \"الفوائد المجموعة\" (ص ٣٣٢).","vol":"30","page":452},{"text":"<span data-type=\"title\" id=toc-6681>١١١ - سُورَة المَسَدِ</span>","vol":"30","page":453},{"text":"سورة تبت\nمكية (١)، وهي سبعة وسبعون حرفًا، وثلاث وعشرون كلمة، وخمس آيات (٢).\n[٣٦٩٠] أخبرنا (أبو الحسين) (٣) الخبازي المقري (٤)، حدثنا أبو الشيخ الحافظ (٥)، حدثنا إبراهيم بن شريك (٦)، حدثنا أحمد بن يونس (٧) اليربوعي (٨)، حدثنا سلَّام بن سليم (٩) المدائني (١٠)، قال:\n_________\n(١) مكية بالإجماع.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٤، \"زاد المسير\" لابن الجوزي ٩/ ٢٥٨، \"فتح القدير\" للشوكاني ٥/ ٥١١.\n(٢) في الأصل: وعشرون كلمة، وهو الموافق لما في \"لباب التأويل\" للخازن ٤/ ٤٩٤، وما أثبته من (ب)، (ج)، وهو الموافق لما في \"البيان في عدِّ آي القرآن\" للداني (ص ٢٩٥)، والذي يظهر لي أن فرق العدد هو في الكلمات الثلاث: عنه، في، من. فمن حسبها قال: ثلاث وعشرون، ومن لم يحسبها قال: عشرون، وبالنظر إلى عدد الأحرف نجدها داخلة في العدد والله أعلم.\n(٣) ما بين القوسين زيادة من (ب)، (ج)، وهو علي بن محمد، إمام ثقة.\n(٤) زيادة من (ب)، (ج).\n(٥) عبد الله بن محمد بن جعفر بن حيان، الإمام الحافظ الصادق.\n(٦) أبو إسحاق الأسدي، الإمام المحدث الثقة.\n(٧) أبو عبد الله التميمي، ثقة حافظ.\n(٨) زيادة من (ب)، (ج).\n(٩) الطويل، متروك.\n(١٠) زيادة من (ب)، (ج).","vol":"30","page":455},{"text":"حدثنا هارون بن كثير (١)، عن زيد بن أسلم (٢)، عن أبيه (٣)، عن أبي أمامة الباهلي (٤)، عن أُبي بن كعب - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ ﴿تبت﴾ رجوت أن لا يجمع الله بينه وبين أبي لهب في دار واحدة\" (٥).\n_________\n(١) مجهول.\n(٢) قال ابن حجر: هو تحريف والصواب زيد بن سالم، جهله أبو حاتم.\n(٣) قال الذهبي: زيد عن أبيه نكرة.\n(٤) زيادة من (ب)، (ج).\n(٥) [٣٦٩٠] الحكم على الإسناد:\nموضوع.\nالتخريج:\nتقدم مرارًا في أوائل السور.","vol":"30","page":456},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6682>١ </span>- قوله ﷿: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ﴾\n[٣٦٩١] أخبرنا عبد الله بن حامد الوزان (١)، (حدثنا مكي بن عبدان) (٢)، حدثنا عبد الله بن هاشم (٣)، حدثنا عبد الله بن نمير (٤)، حدثنا الأعمش (٥)، عن عبد الله بن مرة (٦)، عن سعيد بن جبير (٧)، عن ابن عباس قال: لما أنزل الله ﷿: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ﴾ (٨) أتى رسول الله - ﷺ - الصفا فصعد عليه ثم نادى: \"يا صباحاه\" فاجتمع إليه الناس من رجل يجيء، ورجل (٩) يبعث رسوله، فقال رسول الله - ﷺ -: \"يا بني عبد المطلب، يا بني فهر، يا بني ..\n، يا بني .. (١٠)، لو أخبرتكم أن خيلًا بسفح هذا الجبل تريد أن تغير\n_________\n(١) أبو محمد الوزان، لم يذكر بجرح أو تعديل.\n(٢) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج)، وهو أبو حاتم التميمي، المحدث الثقة المتقن.\n(٣) ابن حيان العبدي، ثقة.\n(٤) الهمداني، ثقة صاحب حديث من أهل السنة.\n(٥) سليمان بن مهران، ثقة حافظ لكنه مدلس.\n(٦) هكذا في جميع النسخ والذي في الصحيحين وغيره: عمرو بن مرة، وهو ثقة، وهو الَّذي يروي عن سعيد بن جبير بخلاف الأول، فلم يعد من شيوخه سعيد بن جبير، ولم أرَ من ذكره من طريق عبد الله بن مرة سوى المصنف فلعله وهم والله أعلم.\n(٧) ثقة ثبت فقيه.\n(٨) الشعراء: ٢١٤.\n(٩) في (ب)، (ج): بين رجل يجيء وبين رجل يبعث.\n(١٠) في (ج): يا بني لؤي، يا بني عبد مناف.","vol":"30","page":457},{"text":"عليكم صدقتموني\"، قالوا: نعم. قال: \"فإني نذير لكم بين يدي عذاب شديد\"، فقال أبو لهب: تبًا لك (١) سائر هذا اليوم ما دعوتموني (٢) إلَا لهذا، فأُنزل (٣) ﴿تَبَّت﴾ (٤) أي: خابت وخسرت يدا أبي لهب (٥)، أي: تبَّ هَو، أخبر عن يديه، والمراد به نفسه على عادة العرب في التعبير ببعض الشيء عن كله، كقوله سبحانه: ﴿فَبِمَا كسَبَتْ﴾ (٦)، و﴿قدَّمتْ أيدِيكم﴾ (٧)، ونحوها (٨)، وقيل: اليد صلة (٩)، تقول العرب: يد الدهر، ويد الرزايا والمنايا.\n_________\n(١) في (ب)، (ج): لكم.\n(٢) لم تتضح في الأصل، وما أثبته من (ب)، (ج).\n(٣) في (ب)، (ج): فأنزل الله تعالى.\n(٤) [٣٦٩١] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وبقية رجاله ثقات، والحديث صحيح كما في التخريج.\nتخريجه:\nرواه البخاري في كتاب التفسير، تفسير سورة ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ (١)﴾ (٤٩٧١)، ورواه مسلم في كتاب الإيمان، باب: قوله تعالى: ﴿وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (٢١٤)﴾ (٢٠٨).\n(٥) انظر: \"معاني القرآن\" للزجَّاج ٥/ ٣٧٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ١٦٢).\n(٦) الشورى: ٣٠.\n(٧) آل عمران: ١٨٢.\n(٨) في (ب)، (ج): ﴿فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾، ﴿قَدَّمَتْ أَيْدِيكُمْ﴾ وبما كسبت يداك، ونحوها.\n(٩) أي زائدة، والعلماء يعبرون بهذِه اللفظ تأدبًا مع القرآن.","vol":"30","page":458},{"text":"قال الشاعر (١):\nلما أكبَّت يد المنايا (٢) ... عليه نادى ألَا مُجيرُ (٣)\nوقيل: المراد به ماله وملكه، يقال: فلان قليل ذات اليد، يعنون المال، والتباب: الخسارة والهلاك (٤).\n[٣٦٩٢] سمعت الأستاذ أبا القاسم الحبيبي (٥) يقول: سمعت محمد بن مسعود النسوي (٦)، قال: سمعت نفطويه (٧)، قال: سمعت المنقري (٨)، عن الأصمعي (٩)، عن أبي عمرو بن العلاء (١٠)، قال: لمَّا قُتِلَ عثمان (بن عفان) (١١) - ﵁ - سمعوا هاتفًا (١٢) من الجن يبكي\n_________\n(١) لم أهتد إلى قائله.\n(٢) في (ب)، (ج): الرزايا.\n(٣) البيت انظره في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٣٦، \"فتح القدير\" للشوكاني ٥/ ٥١١.\n(٤) ذكر هذِه الأقوال: البغوي في \"معالم التنزيل\" ٨/ ٥٨١، والخازن في \"لباب التأويل\" ٤/ ٤٩٤، والقرطبي، والشوكاني، السابق.\n(٥) قيل: كذبه الحاكم.\n(٦) أبو الحسن محمد بن محمد بن مسعود النسوي، لم أجده.\n(٧) إبراهيم بن محمد بن عرف العتكي، صدوق.\n(٨) زكريا بن يحيى بن خلَّاد، وثقه ابن حبان.\n(٩) عبد الملك بن قريب، صدوق.\n(١٠) المازني، ثقة.\n(١١) ما بين القوسين زيادة من (ب)، (ج).\n(١٢) في (ب)، (ج): صوت هاتف.","vol":"30","page":459},{"text":"عليه (ويقول) (١):\nلقد خلّوك وانصدعوا ... فما عطفوا ولا رجعوا\nولم يُوفوا (بنذْرِهم ... فتبًا للذي) (٢) صنعوا (٣)\nوأبو لهب هو ابن عبد المطلب، واسمه عبد العزى فلذلك لم يسمه (٤)، وقيل: اسمه كنيته. قال مقاتل: كني باللهب لحسنه وإشراق وجهه، وكانت وجنتاه كأنهما يلتهبان (٥).\n_________\n(١) ما بين القوسين ساقطة من الأصل، وأثبته من (ب)، (ج).\n(٢) في (ج): (بعهدهم فيا تبًا لما).\n(٣) [٣٦٩٢] الحكم على الإسناد:\nمنقطع؛ أبو عمرو بن العلاء لم يدرك زمن مقتل عثمان - ﵁ -، وفيه أيضًا شيخ المصنف قيل: كذبه الحاكم، وشيخه لم أجده.\nالتخريج:\nذكره الماوردي في \"تفسيره\" ٦/ ٣٦٤، والقرطبي في \"تفسيره\" ٢٠/ ٢٣٥.\nوذكره ابن أبي الدنيا في كتاب الهواتف، باب: هواتف الجان (ص ١٠٦) إلَّا أنَّه ذكره في قتل المتوكل.\n(٤) في (ب): لم يسمعه وهو تصحيف.\n(٥) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٨١، \"لباب التأويل\" للخازن ٤/ ٤٩٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٣٦، وذُكِرَ بكنيته ولم يسم، قيل: لأن اسمه عبد العزى، والعزى صنم، ولم يُضف الله في كتابه العبودية إلى صنم، وهناك أقوال أخرى ذكرها القرطبي في \"الجامع لأحكام القرآن\".\nوانظر: \"شرح صحيح مسلم\" للنووي ٣/ ٨٣.","vol":"30","page":460},{"text":"﴿وَتَبَّ﴾ أبو لهب، الواو فيه واو العطف، وقرأ عبد الله وأُبي (١) بن كعب: (وقد تبّ) (٢)، فالأول: دعاء، والثاني: خبر. كما يقال: غفر الله لك وقد فعل، وأهلكه الله وقد فعل، الواو فيه واو الحال (٣).\nوقراءة العامة ﴿أبي لهب﴾ (٤) بفتح الهاء، وقراءة أهل مكة (٥) بجزمها، ولم يختلفوا في قوله: ﴿ذَاتَ لَهَبٍ﴾ أنها مفتوحة الهاء لأنهم راعوا فيه رؤوس الآي (٦).\n[٣٦٩٣] أخبرني الحسين بن محمد بن الحسين الدينوري (٧)، حدثنا أحمد بن محمد بن إسحاق السّني (٨)، حدثنا حامد بن محمد بن شعيب البلخي (٩)، حدثنا سريج بن يونس (١٠)، أخبرنا\n_________\n(١) في الأصل: بن أبي. والصواب ما أثبته من (ب)، (ج).\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٨، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٤١، \"الجامع لأحكام القرآن\" ٢٠/ ٢٣٦، \"شواذ القراءة\" للكرماني (ص ٢٧٢).\n(٣) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٨، \"جامع البيان\" للطبري ٣٠/ ٣٣٦.\n(٤) ساقط من (ب)، (ج).\n(٥) من القراء العشرة عبد الله بن كثير فقط، ومن غيرهم ابن محيصن.\n(٦) انظر: \"علل القراءات\" للأزهري ٢/ ٨٠٥، \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٢٥)، \"التيسير\" للداني (ص ١٧٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٤، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٧.\n(٧) ابن فنجويه، ثقة، صدوق كثير الرواية للمناكير.\n(٨) أبو بكر بن السني، ثقة، حافظ.\n(٩) أبو العباس البلخي، ثقة.\n(١٠) أبو الحارث البغدادي، ثقة، عابد.","vol":"30","page":461},{"text":"هشيم (١)، أخبرنا منصور (٢)، عن الحكم (٣)، عن أبي ظبيان (٤)، عن ابن عباس قال: لما خلق الله تعالى القلم، قال: اكتب ما هو كائن فكتب فيما كتب: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ﴾ (٥).\n_________\n(١) هشيم بن بشير السلمي، ثقة، ثبت كثير الإرسال والتدليس الخفي.\n(٢) منصور بن زاذان الواسطي، ثقة، ثبت.\n(٣) الحكم بن عتيبة، ثقة، ثبت فقيه إلا أنَّه ربما دلس.\n(٤) حُصين بن جندب بن الحارث، ثقة.\n(٥) [٣٦٩٣] الحكم على الإسناد:\nصحيح، الحكم بن عتيبة تحمَّل الأئمة تدليسه.\nالتخريج:\nأخرجه عبد الله بن الإمام أحمد في كتاب \"السنة\" ٢/ ٤٠١ (٨٧٢)، وأخرجه الخطيب البغدادي في \"تاريخ بغداد\" ١٤/ ٢٠٥ كلاهما من طريق هشيم بن بشير به، وأخرجه اللالكائي في \"شرح اعتقاد أهل السنة\" ٣/ ٥٥٧ من طريق مجاهد عن ابن عباس بنحوه.\nوبلفظ: إن أول شيء خلقه الله القلم، فقال له: اكتب، فقال: وما أكتب، فقال: القدر، فجرى من ذلك اليوم بما هو كائن إلى أن تقوم الساعة. ورد موقوفًا ومرفوعًا، فالموقوف رواه الحاكم في \"المستدرك\" ٢/ ٥٤٠ (٣٨٤٠) وقال: حديث صحيح على شرط الشيخين ولم يخرجاه. ورواه البيهقي في \"السنن الكبرى\" ٩/ ٣ (١٧٤٨١) كلاهما من طريق الأعمش عن أبي ظبيان عن ابن عباس. ورواه الحاكم في \"المستدرك\" ٢/ ٤٩٢ (٣٦٩٣) من طريق مقسم عن ابن عباس وصححه، ووافقه الذهبي. وعبد الله بن أحمد في \"السنة\" ٢/ ٤١٠ (٨٩٤) من طريق أبي الضحى عن ابن عباس.\nقلت: فيهما عطاء بن السائب، وقد اختلط.\nوأمَّا المرفوع فقد جاء من طريقين عن ابن عباس:\nالأول: من طريق القاسم بن بزة، عن سعيد بن جبير، عن ابن عباس، رواه =","vol":"30","page":462},{"text":"[٣٦٩٤] وأخبرنا أبو القاسم الحسن بن محمد بن الحسن (١)، أخبرنا أبو الطيب محمد بن عبد الله بن المبارك الشعيري (٢)، حدثنا محمد بن أشرس السلمي (٣)، حدثنا عبد الصمد ابن حسَّان المروزي (٤)، عن سفيان (٥)، عن منصور (٦)، قال: سئل\n_________\n= أبو يعلى في \"مسنده\" ٤/ ٢١٧ (٢٣٢٩) بإسناد صحيح، والطبراني في \"المعجم الكبير\" ١١/ ٦٨ (١٢٥٠٠)، والبيهقي في \"السنن الكبرى\" ٩/ ٣ (١٧٤٨٢).\nالثاني: من طريق أبي الضحى عن ابن عباس، رواه الطبراني في \"المعجم الكبير\" ١١/ ٤٣٣ (١٢٢٢٧).\nوورد من حديث عبادة بن الصامت، رواه الترمذي في \"السنن\" في كتاب التفسير، تفسير سورة ن (٣٣١٩)، وصححه الألباني في \"صحيح سنن الترمذي\" (٢٦٤٥).\nورواه أحمد في \"المسند\" ٦/ ٤٣٢ (٢٢١٩٧)، ورواه أبو داود الطيالسي في \"مسنده\" (ص ٧٩)، ورواه الطبراني في \"مسند الشاميين\" ١/ ٥٧. ورواه البيهقي في \"السنن الكبرى\" ١٠/ ٢٠٤ (٢٠٦٦٤).\nوورد من حديث ابن عمر، رواه الطبراني في \"مسند الشاميين\" ٢/ ٣٩٧.\nفالحديث بدون: (فكتب فيما كتب تبت يدا أبي لهب). ثابت مرفوعًا إلى النبي - ﷺ - من حديث ابن عباس وغيره، وهذِه اللفظة ثابتة من قول ابن عباس والله أعلم. وانظر كتاب \"السنة\" لابن أبي عاصم ١/ ٤٨ باب ذكر القلم أنَّه أول ما خلق الله تعالى وما جرى به القلم مع تخريجه \"ظلال السنة\".\n(١) الحبيبي، قيل: كذبه الحاكم.\n(٢) قاضي حلوان، ثقة حافظ.\n(٣) السلمي نيسابوري، يروي عن الضعفاء، فما يقع في حديثه من المناكير، فمنهم لا منه.\n(٤) المروذي، صدوق.\n(٥) الثوري، ثقة، حافظ إمام حجة، كان ربما دلس.\n(٦) منصور بن المعتمر، ثقة، ثبت وكان لا يدلس.","vol":"30","page":463},{"text":"الحسن (١) عن قوله تعالى: ﴿تَبَّتْ يَدَا أَبِي لَهَبٍ﴾ هل كان في أم الكتاب، وهل كان يستطيع أبو لهب أن لا يصلى النَّار، فقال الحسن: والله ما كان يستطيع ألَّا يصلاها، وإنها لفي كتاب الله قبل أن يُخلَق أبو لهب وأبواه (٢). ويؤيد هذا ما:\n[٣٦٩٥] أخبرنا أبو طاهر محمَّد بن الفضل بن محمَّد بن إسحاق ابن خزيمة (السلمي (٣) في شعبان سنة أربع وثمانين وثلاثمائة، أخبرنا جدي إمام الأئمة أبو بكر محمَّد بن إسحاق بن خزيمة (٤) (٥)، حَدَّثَنَا محمَّد بن يحيى (٦)، حَدَّثَنَا معاوية بن عمرو (٧)، حَدَّثَنَا زائدة (٨)،\n_________\n(١) البَصْرِيّ، ثِقَة، فقيه.\n(٢) [٣٦٩٤] الحكم على الإسناد:\nضعيف، فيه محمَّد بن أشرس السلمي ضعيف متهم، وشيخ المصنف تكلم فيه الحاكم.\nالتخريج:\nلم أجده عند غير المصنف مسندًا، وانظر \"السنة\" لعبد الله بن الإِمام أَحْمد ٢/ ٤٣٧ (٩٧٥)، \"القدر\" للفريابي (ص ١٨٦) (٢٩)، (ص ٢١٠) (٣٦١). وقد نقله القرطبي في \"تفسيره\" ٢٠/ ٢٣٧.\n(٣) محدث، مرض وتغير عقله، قال الذهبي: ما أراهم سمعوا منه إلَّا في حال وعيه.\n(٤) أبو بكر السلمي النَّيْسَابُورِيّ، اتفق أهل الشرق في وقته، أنَّه إمام الأئمة.\n(٥) ما بين القوسين ساقط من (ب)، (ج).\n(٦) الذُّهليّ، ثِقَة، حافظ جليل.\n(٧) معاوية بن عمرو بن المهلب بن عمرو الأَزدِيّ، أبو عمرو البغدادي، ثِقَة.\n(٨) زائدة بن قدامة الثَّقَفيّ، أبو الصلت، ثِقَة، ثبت صاحب سنة.","vol":"30","page":464},{"text":"عن الأَعمش (١)، عن أبي صالح (٢)، عن أبي هريرة عن النَّبِيّ -ﷺ- وقال: \"احتج آدم وموسى فقال موسى: يَا آدم أَنْتَ الذي خلقك الله بيده، ونفخ فيك من روحه، أغويت النَّاس وأخرجتهم من الجنة، فقال آدم: وأنت موسى الذي اصطفاك الله بكلامه تلومني على عمل أعمله كتبه الله عليّ قبل أن يخلق السموات والأرض، قال: فحجَّ آدم موسى ﵉\" (٣).\n[٣٦٩٦] وأخبرنا محمَّد بن (٤) الفضل (٥)، أخبرنا جديّ (٦)، قال: حضرت مجلس إسحاق بن إبراهيم (٧) وأنا عن يمين الدُّكان (٨) فقرأ\n_________\n(١) سليمان بن مهران، ثِقَة، حافظ لكنه مدلس.\n(٢) ذكوان الزيَّات، المدنِيُّ ثِقَة ثبت.\n(٣) [٣٦٩٥] الحكم على الإسناد:\nإسناد صحيح؛ رجاله ثقات سوى شيخ المصنف.\nالتخريج:\nمن هذا الطريق رواه ابن حبان في \"صحيحه\" كما في \"الإحسان\" ١٤/ ٥٥ (ح ٦١٧٩)، والنَّسائيّ في \"السنن الكبرى\" ٦/ ٣٣٠ (١١١٣٠).\nوالحديث رواه البُخَارِيّ في كتاب الأنبياء، باب: وفاة موسى (٣٤٠٩) وفي كتاب القدر، باب: تحاج آدم وموسى عند الله ﷿ (٦٦١٤)، وفي كتاب التوحيد، باب: وكلم الله موسى تكليمًا (٧٥١٥). ورواه مسلم في كتاب القدر، باب: حجاج آدم وموسى ﵉ (٢٦٥٢) من خمسة طرق.\n(٤) ساقطة من (ج).\n(٥) ابن محمَّد بن إسحاق بن خزيمة، لم يذكر بجرح أو تعديل.\n(٦) محمَّد بن إسحاق بن خزيمة، ثِقَة، اتفق في وقته أهل الشرق أنَّه إمام الأئمة.\n(٧) ابن راهويه، ثِقَة، حافظ.\n(٨) الدكان: واحد الدكاكين، وهو الحوانيت فارسي معرب. =","vol":"30","page":465},{"text":"علينا، أخبرنا النضر بن شميل (١)، حَدَّثَنَا حمَّاد بن سلمة (٢)، عن عمَّار مولى بني هاشم (٣)، عن أبي هريرة، عن رسول الله -ﷺ- قال: \"لقي موسى آدم ﵉ فقال: أَنْتَ آدم الذي خلقك الله بيده، وأسجد لك ملائكته، وأسكنك جنته، فأخرجت ولدك من الجنة، قال له: يَا موسى أَنْتَ الذي اصطفاك الله برسالته وكلمك، فأنا أقدم أم الذكر، قال: بل الذكر فحجَّ آدمُ موسى ﵉\" (٤).\n[٣٦٩٧] وأخبرنا محمَّد بن الفضل (٥)، أخبرنا جدي (٦)، حَدَّثَنَا عبد الله بن محمَّد الزُّهْرِيّ (٧)، حَدَّثَنَا سفيان (٨)، حَدَّثَنَا أبو الزِّناد (٩)، عن الأعرج (١٠)، عن أبي هريرة، عن النَّبِيّ - ﷺ - قال: \"احتج آدم\n_________\n= انظر: \"لسان العرب\" لابن منظور ١٣/ ١٥٧.\n(١) المازني، ثِقَة، ثبت.\n(٢) حمَّاد بن سلمة البَصْرِيّ، ثِقَة، ثبت تغير حفظه بأخرة.\n(٣) عمَّار بن أبي عمَّار، صدوق ربما أخطأ.\n(٤) [٣٦٩٦] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف وعمار، لكن الحديث صحيح كما تقدم.\nالتخريج:\nتقدم في الحديث السابق.\n(٥) تغير قبل موته، وما سمع أحد منه إلَّا في حال وعيه.\n(٦) محمَّد بن إسحاق بن خزيمة، ثِقَة.\n(٧) ابن عبد الرَّحْمَن بن المسور بن مخرمة الزُّهْرِيّ، صدوق.\n(٨) سفيان بن عيينة، ثِقَة، حافظ إمام حجة، إلَّا أنَّه تغير حفظه بأخرة.\n(٩) عبد الله بن ذكوان، ثِقَة فقيه.\n(١٠) عبد الرَّحْمَن بن هرمز، ثِقَة ثبت عالم.","vol":"30","page":466},{"text":"وموسى، فقال موسى: يَا آدم أَنْتَ أبونا خنتنا (١) وأخرجتنا من الجنة، قال آدم: يَا موسى (أَنْتَ الذي) <span data-type=\"title\" id=toc-6683>(٢) </span>اصطفاك الله بكلامه، وخطَّ لك بيده، أتلومني على أمر قدَّره الله عليّ قبل أن يخلقني بأربعين سنة، فحجَّ موسى (فحجَّ آدم موسى، فحجَّ آدم موسى ﵉) (٣) \" (٤).\n\n٢ - ﴿مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ (٢)﴾\nقال ابن مسعود: لمَّا دعا رسول الله - ﷺ - أقربيه إلى الله، قال أبو لهب لأصحابه: إن كان ما يقول ابن أخي حقًّا فإنِّي أفتدي (٥) نفسي بمالي وولدي فأنزل الله تعالى: ﴿مَا أَغْنَى﴾ (٦) أي ما يغني: وقيل أي شيء أغنى عنه ماله من عذاب الله، قال أبو العالية: يعني\n_________\n(١) في مصادر تخريج الحديث: خيبتنا.\n(٢) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٣) [٣٦٩٧] الحكم على الإسناد:\nرجاله ثقات سوى شيخ المصنف وعبد الله بن محمَّد، لكن الحديث صحيح كما تقدم.\nالتخريج:\n\nتقدم في الحديث السابق.\n(٤) في (ج): أفدي.\n(٥) في (ب)، (ج): ﴿مَا أَغْنَى عَنْهُ مَالُهُ وَمَا كَسَبَ (٢)﴾.\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٨٢، \"زاد المسير\" لابن الجوزي ٩/ ٢٦٠، \"لباب التأويل\" للخازن ٤/ ٤٩٤، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٣٨، ونسبه إلى ابن عباس، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٧.","vol":"30","page":467},{"text":"أغنامه، وكان صاحب سائمة ومواشي (١).\n﴿وَمَا كَسَبَ﴾ يعني ولده (٢). قرأ الأَعمش: (وما اكتسب)، ورواه عن ابن مسعود (٣).\n[٣٦٩٨] أخبرنا الحسين بن محمَّد بن الحسين (٤)، حَدَّثَنَا موسى ابن محمَّد بن عليّ (٥)، حَدَّثَنَا إبراهيم بن هاشم البَغَوِيّ (٦)، حَدَّثَنَا أَحْمد بن حنبل (٧)، حَدَّثَنَا عبد الرَّزّاق (٨)، أخبرنا معمر (٩)، عن ابن خثيم (١٠)، عن أبي الطفيل (١١)، قال: كنت عند ابن عباس يومًا فجاءه بنو أبي لهب يختصمون في شيء بينهم، فاقتتلوا عنده في\n_________\n(١) انظر: \"النكت والعيون\" للماوردي ٥/ ٣٦٥، \"معالم التنزيل\" للبغوي ٨/ ٥٨٢، \"لباب التأويل\" للخازن ٤/ ٤٩٤.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٣٧، \"معاني القرآن\" للزجاج ٥/ ٣٧٥، وقال: موضع ما رفع، المعنى: ما أغنى عنه ماله وكسبه. \"زاد المسير\" لابن الجوزي ٩/ ٢٦٠.\n(٣) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٨٢)، \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٤، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٧، \"شواذ القراءة\" للكرماني (ص ٢٧٢).\n(٤) ابن فنجويه، ثِقَة، صدوق كثير الرواية للمناكير.\n(٥) لم أجده.\n(٦) أبو إسحاق البيع، قال الدارقطني: ثِقَة.\n(٧) أبو عبد الله الشَّيبانِيّ، ثِقَة، حافظ إمام فقيه حجة.\n(٨) عبد الرَّزّاق بن همام الصَّنْعانِيّ، ثِقَة، حافظ عمي في آخر عمره فتغير وكان يتشيع.\n(٩) معمر بن راشد البَصْرِيّ، ثِقَة، ثبت، فاضل.\n(١٠) عبد الله بن عثمان بن خُثيم، صدوق.\n(١١) عامر بن واثلة، صحابي مشهور.","vol":"30","page":468},{"text":"البيت، فقام يحجز بينهم، فدفعه بعضهم فوقع على الفراش، فغضب ابن عبَّاس، وقال: أخرجوا عني الكسب الخبيث. يعني ولده أنَّهم كسبه (١). ودليل هذا التأويل ما:\n[٣٦٩٩] أخبرني ابن فنجويه (٢)، حَدَّثَنَا أبو حمزة (٣)، حَدَّثني عمارة بن عمير التَّيْميّ (٤)، عن عمته سودة (٥)، قالت: قلت لعائشة: آكلُ من مال ولدي، فقالت: سمعت رسول الله - ﷺ - يقول: \"إن أطيب ما أكل أحدكم من كسبه، وإن ولده من كسبه\" (٦).\n_________\n(١) [٣٦١٥] الحكم على الإسناد:\nفي إسناده موسى، لم أجده وبقية رجاله ثقات، والأثر صحيح كما في التخريج.\nالتخريج:\nأخرجه عبد الرَّزّاق في \"تفسيره\" ٢/ ٤٠٦ حَدَّثَنَا معمر به وإسناده صحيح، ومن طريقه أخرجه ابن جرير في \"جامع البيان\" ٣٠/ ٣٣٧، والحاكم في \"المستدرك\" ٢/ ٥٨٨ (٣٩٨٦).\n(٢) ابن فنجويه، ثِقَة، صدوق كثير الرواية للمناكير.\n(٣) هكذا كُتب الإسناد في جميع النسخ، وفيه سقط ظاهر، وأبو حمزة لم يتبين لي من هو.\n(٤) عمارة بن عمير التَّيْميّ، ثِقَة، ثبت.\n(٥) عمته وفي بعض الأسانيد عن أمه، لا يعرفان.\n(٦) [٣٦١٦] الحكم على الإسناد:\nفيه عمة عمارة وأبو حمزة لم أجدهما، والإسناد به سقط ظاهر، والحديث بمتابعاته وشواهده صحيح.\nالتخريج:\nرواه ابن أبي شيبة في \"المصنف\" (٢٢٦٩٧) من طريق الأَعمش عن عمارة به.\nورواه الإِمام أَحْمد في \"المسند\" ٧/ ٢٧٧ (٥٠٨٣) قال: حَدَّثَنَا يحيى عن سفيان =","vol":"30","page":469},{"text":". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n_________\n= عن إبراهيم عن عمارة به.\nورواه أبو داود في كتاب البيوع، باب: في الرَّجل يأكل من مال ولده (٣٥٢٨) من طريق إبراهيم عن عمارة به.\nورواه التِّرْمِذِيّ في كتاب الأحكام، باب: ما جاء أن الوالد يأخذ من مال ولده (١٣٥٨) من طريق الأَعمش عن عمارة به قال: وفي الباب عن جابر وعبد الله بن عمرو، وقال: هذا حديث حسن صحيح، وقد روى بعضهم هذا عن عمارة بن عمير، عن أمه، عن عائشة، وأكثرهم قالوا: عن عمته عن عائشة.\nقلت: رواه السهمي في \"تاريخ جرجان\" ١/ ٢٢٩ من طريق عمارة بن عمير عن أمه به.\nورواه النَّسائيّ في كتاب البيوع، باب: الحث على الكسب ٧/ ٢٤٠ - ٢١٤ من طريق منصور عن عمارة به. ورواه ابن ماجه في كتاب التجارات، باب: ما للرجل من مال ولده (٢٢٩٠) من طريق الأَعمش عن عمارة به. ورواه البُخَارِيّ في \"التاريخ الكبير\" ١/ ٤٠٦ من طريق إبراهيم النَّخَعيّ عن عمارة به، والطبراني في \"المعجم الأوسط\" ٤/ ٣٨٠ (٤٤٨٧). وعمة عمارة لا تُعرف كما قال ابن القطَّان إلَّا أن الحديث قد جاء من طريق الأَعمش عن إبراهيم، عن الأسود، عن عائشة به. رواه ابن أبي شيبة في \"المصنف\" ٤/ ٥١٦ (٢٢٦٩٣).\nورواه الإِمام أَحْمد في \"المسند\" ٧/ ٣١٤ (٢٥٣١٧)، والنَّسائيّ في \"الموضع السابق\" ٧/ ٢٤١. والطبراني في \"المعجم الأوسط\" ٤/ ٣٨٠ (٤٤٨٦). قال المنذري: حديث حسن \"مختصر سنن أبي داود\" ٥/ ١٨٣.\nوله شاهد من حديث جابر بن عبد الله وعبد الله بن عمرو كما أشار إلى ذلك التِّرْمِذِيّ.\nورواهما ابن ماجه في الموضع السابق (٢٢٩١، ٢٢٩٢). قال المنذري عن حديث جابر بن عبد الله: رجال إسناده ثقات. \"مختصر سنن أبي داود\" ٥/ ١٨٣. قلت: وحديث عبد الله بن عمرو جاء من طريق عمرو بن شعيب عن أَبيه عن جده، فالحديث بمجموع هذِه الطرق صحيح إن شاء الله، حسَّنه التِّرْمِذِيّ كما تقدم، =","vol":"30","page":470},{"text":"<span data-type=\"title\" id=toc-6684>٣ </span>- ﴿سَيَصْلَى نَارًا﴾\nهو سين سوف (١) وقيل: سين الوعيد (٢)، قراءة العامة بفتح الياء الأول (٣) <span data-type=\"title\" id=toc-6685>(٤)</span>، وقرأ أبو رجاء بضم الياء، وقرأ أشهب العقيلي بضم الياء وتشديد اللام (٥).\n﴿نَارًا ذَاتَ لَهَبٍ﴾\n\n٤ - ﴿وَامْرَأَتُهُ﴾ أم جميل بنت حرب بن أمية أخت أبي سفيان (٦)،\nوكانت عوراء (٧).\n_________\n= وصححه أبو زرعة وأبو حاتم، كما في \"فيض القدير\" ٣/ ٥٣٩، وصححه الألباني في \"صحيح سنن النَّسائيّ\" (٤١٤٤). وانظر تخريجه الأحاديث والآثار في \"تفسير الكشاف\" للزيلعي ٢/ ٤٥٠، \"تحفة الأحوذي\" ٤/ ٤٩٣.\n(١) في (ب)، (ج): سين السوف.\n(٢) انظر: \"النكت والعيون\" للماوردي ٦/ ٣٦٦، \"الكشَّاف\" للزمخشري ٤/ ٨١٠، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٧.\n(٣) في (ج): الأولى.\n(٤) قال الشوكاني في \"فتح القدير\" ٥/ ٥١٢: أي سيصلى هو بنفسه.\n(٥) قال الشوكاني: المعنى سيصليه الله، المرجع السابق.\nوانظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٨٢)، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٣٨، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٧، \"شواذ القراءة\" للكرماني (ص ٢٧٢).\n(٦) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٨٢، \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٤، \"زاد المسير\" لابن الجوزي ٩/ ٢٦٠.\n(٧) في (ج): عجوزًا.","vol":"30","page":471},{"text":"﴿حَمَّالَةَ الْحَطَبِ﴾ نقالة الحديث والكذب (١)، قال ابن عباس ومجاهد وقتادة والسُّدي: كانت تمشي بالنميمة (٢). تقول العرب: فلان يحطب على فلان إذا ورّش (٣) وأغرى (٤) قال شاعرهم:\nمن البيْض لم تصْطَد (٥) على ظَهْرِ لأمةٍ ... ولم تَمْشِ بين الحي بالحطبِ الرَّطبِ (٦)\nيعني: لم تمش (٧) بالنمايم، وقال آخر:\nفلسنا كمن يُرجي المقالة شطره ... بقرف العضاة الرطب والعَبَل (٨) اليبس (٩)\n_________\n(١) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٣٨.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٣٩، \"النكت والعيون\" للماوردي ٦/ ٣٦٧، \"زاد المسير\" لابن الجوزي ٩/ ٢٦٠، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٨.\n(٣) في (ب)، (ج): وشى. ومعنى ورّش: هو من التوريش وهو التحريش.\nانظر: \"لسان العرب\" لابن منظور ٦/ ٣٧١.\n(٤) انظر: \"الكشَّاف\" للزمخشري ٤/ ٨١٠، \"الجامع لأحكام القرآن\" ٢٠/ ٢٣٩.\n(٥) في (ب): تصعد.\n(٦) انظره غير منسوب في \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٦٠)، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٤٣، \"تهذيب اللغة\" للأزهري ٤/ ٣٩٤، \"الكشَّاف\" للزمخشري ٤/ ٨١٠، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٣٩، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٨، \"معاني القرآن\" للزجاج ٥/ ٣٧٦ وفيه: بالحطب الجزل، \"لسان العرب\" لابن منظور ١/ ٣٢٢.\n(٧) في (ب): يمشي.\n(٨) العَبَل بالتحريك: الحديث وهو كل ورق مفتول غير منبسط كورق الأرطي والأثل والطرفاء، وأشباه ذلك. انظر: \"لسان العرب\" لابن منظور ١١/ ٤٢١.\n(٩) البيت ذكره ابن قتيبة في \"تأويل مشكل القرآن\" (ص ٦٠)، ولم ينسبه.","vol":"30","page":472},{"text":"وروى معمر عن قتادة قال: كانت تُعير رسول الله -ﷺ- بالفقر، وكانت تحتطب فعُيِّرت بذلك (١)، وهذا قول غير قوي؛ لأن الله تعالى وصفهم بالمال والولد، وحمل الحطب ليس بعيب (٢)، وقال الضحَّاك وابن زيد: كانت تأتي بالشوك والعضاة بالليل (٣) فتطرحها في طريق رسول الله - ﷺ - وأصحابه لعقرهم، وهي رواية عطية عن ابن عباس (٤).\nوقال الرَّبيع بن أنس: كانت تنثر السعدان على طريق رسول الله -ﷺ- فيطأه كما يطأ أحدكم (٥) الحرير القرمز (٦)، مُرَة الهمْداني كانت أم جميل تأتي كل يوم بإبّالة من الحسك فتطرحها على طريق المسلمين (٧)، فبينا هي ذات اليوم حاملةً حزمة أعيت (٨) فقعدت\n_________\n(١) أخرجه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤٠٦ عن معمر قال بعضهم: فذكره.\nوذكره الطبري في \"جامع البيان\" ٣٠/ ٣٣٩، ولم ينسبه إلى قتادة، ونسبه إلى قتادة الماوردي في \"النكت والعيون\" ٦/ ٣٦٧، وابن الجوزي في \"زاد المسير\" ٩/ ٢٦١، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٤٠.\n(٢) قاله ابن قتيبة في \"تأويل مشكل القرآن\" (ص ١٦١). وانظر\"زاد المسير\" لابن الجوزي ٩/ ٢٦١.\n(٣) ساقطة من (ب)، (ج).\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٣٨ - ٣٣٩، \"النكت والعيون\" للماوردي ٦/ ٣٦٧، \"معالم التنزيل\" للبغوي ٨/ ٥٨٢، \"زاد المسير\" لابن الجوزي ٩/ ٢٦١.\n(٥) من (ب)، (ج).\n(٦) انظر: \"الجامع لأحكام القرآن\" ٢٠/ ٢٤٠، \"فتح القدير\" للشوكاني ٥/ ٥١٢.\n(٧) في (ج): فتطرحها في طريق رسول الله - ﷺ - وطريق المسلمين.\n(٨) في (ب)، (ج): تحمله أعيت.","vol":"30","page":473},{"text":"على حجر تستريح، فأتاها (١) ملك فجذبها من خلفها فأهلكها (٢). وقال سعيد بن جبير: حمالة الخطايا (٣) (٤) دليله: ﴿وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَى ظُهُورِهِمْ﴾ (٥)، وتقول العرب: فلان يحطب على ظهره إذا أساء، وفلان حاطب قريته إذا كان الجاني فيهم، وفلان محطوب عليه إذا كان مجنيًا عليه (٦)، وقراءة العامة بالرفع فيها (٧)، واختاره أبو عبيد وأبو حاتم ولها وجهان:\nأحدهما: سيصلى نارًا هو وامرأته حمالة الحطب. والثاني: وامرأته حمالة الحطب في النَّار أَيضًا (٨) وحجة الرافعين:\n_________\n(١) في (ب)، (ج): فأتى.\n(٢) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٤٠، \"إرشاد العقل السليم\" لأبي السعود ٩/ ٢١١، \"فتح القدير\" للشوكاني ٥/ ٥١٢.\n(٣) في (ج): الخطايا والذنوب.\n(٤) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٨٣، \"زاد المسير\" لابن الجوزي ٩/ ٢٦١، \"البحر المحيط\" لأبي حيان ٥/ ٥٢٨.\nورجَّح الطبري في \"جامع البيان\" ٣٠/ ٣٣٩ أنها كانت تحمل الشوك فتطرحه في طريق رسول الله -ﷺ- قال: لأن ذلك هو أظهر معنى ذلك.\n(٥) الأنعام: ٣١.\n(٦) لم أجده. وانظر: \"لسان العرب\" لابن منظور ١/ ٣٢٢ (حطب).\n(٧) انظر: \"علل القراءات\" للأزهري ٢/ ٨٠٥، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤٢٠)، \"التيسير\" للداني (ص ١٨٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٤.\n(٨) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٨ وفيه زيادة بيان، \"إعراب القرآن\" للنحاس ٥/ ٣٠٦، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ٢٢٤)، \"معاني القرآن\" للزجاج ٥/ ٣٧٥.","vol":"30","page":474},{"text":"[٣٧٠٠] أخبرنا محمَّد بن نعيم (١)، أخبرنا الحسين بن أَيُّوب (٢)، أخبرنا علي بن عبد العزيز (٣)، أخبرنا أبو عبيد (٤)، حَدَّثَنَا حجاج (٥)، عن هارون (٦)، قال في قراءة عبد الله: (ومُروِّيته حمالةُ الحطب) (٧).\nوقرأ الحسن وابن أبي إسحاق، وابن محيصن والأعرج وعاصم (حمالة) بالنصب (٨)، ولها وجهان: أحدهما: الحال والقطع\"؛ لأن\n_________\n(١) أبو عبد الله الحاكم، الإِمام الحافظ الثقة.\n(٢) أبو عبد الله الطوسي، الإِمام الحافظ الثقة الثبت.\n(٣) أبو الحسن البَغَوِيّ، ثِقَة.\n(٤) القاسم بن سلام، الإِمام المجتهد الثقة الفاضل.\n(٥) حجاج بن محمَّد المصيصي، ثِقَة ثبت، لكنه اختلط في آخر عمره.\n(٦) هارون بن موسى، ثِقَة مقرئ، إلَّا أنَّه رمي بالقدر.\n(٧) [٣٧٠٠] الحكم على الإسناد:\nرجاله ثقات، إلَّا أنَّه منقطع هارون بن موسى لم يدرك عبد الله بن مسعود.\nالتخريج:\nالقراءة ذكره ابن خالويه في \"إعراب القراءات السبع\" ٢/ ٥٤٢، وذكرها أبو حيان في \"البحر المحيط\" ٨/ ٥٢٧، وتروى بلفظ: (مُرَيئْتُه حمالةٌ للحطب). ذكرها ابن جني في \"المحتسب في تبيين وجوه شواذ القراءات\" ٢/ ٣٧٥ وقال: (حمالةٌ) خبر عن (مُريئته) اهـ.\nوذكرها الكرماني في \"شواذ القراءة\" (ص ٢٧٢)، قال: وذلك على التصغير، والقراءتين بمعنى واحد، إلَّا أن الأولى قلبت فيه الهمزة ياء وأدغمت في الياء.\n(٨) انظر: \"علل القراءات\" للأزهري ٢/ ٥٠٨، \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ٤٢٠)، \"التيسير\" للداني (ص ١٨٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٤، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٧.","vol":"30","page":475},{"text":"أصله وامرأته الحالة الحطب فلما ألقيت الألف نُصب الكلام، والثاني: على الذم والشتم (١)، كقوله: ﴿مَلْعُونِينَ﴾ (٢).\nوروى ابن أبي الزِّناد عن أَبيه قال: كانت عامة العرب (٣) يقرؤون: حمالة بالنصب، وقرأ أبو قلابة: (وامرأته حاملة الحطب) على فاعلة (٤).\nوالحطب جمع واحدتها (٥) حطبة، وقال بعض أهل اللغة: الحطب ها هنا جمع الحاطب وهو الجاني المذنب (٦) (٧)، يعني أنها كانت تحملهم بالنميمة على معاداته ونظيره من الكلام راصد ورصد، وحارس وحرس، وطالب وطلب، وغايب وغيب، والعلة في تشبيههم النميمة بالحطب هي أن الحطب يوقد ويضرم كذلك النميمة (٨).\n_________\n(١) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٨، \"علل القراءات\" للأزهري ٢/ ٥٠٨، \"إعراب القرآن\" للنحَّاس ٥/ ٣٠٦، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ٢٢٥)، \"معاني القرآن\" للزجاج ٥/ ٣٧٥.\n(٢) الأحزاب: ٦١.\n(٣) في (ب)، (ج): قرأ العرب.\n(٤) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٨٢)، \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٥، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٤٠، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٧، \"شواذ القراءة\" للكرماني (ص ٢٧٢)، \"فتح القدير\" للشوكاني ٥/ ٥١٢.\n(٥) في (ج): واحده.\n(٦) في (ب)، (ج): الجاني والمذنب.\n(٧) انظر: \"تهذيب اللغة\" للأزهري ٤/ ٣٩٤، \"لسان العرب\" لابن منظور ١/ ٣٢٢.\n(٨) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٦٠)، \"لباب التأويل\" للخازن ٤/ ٤٩٥، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٨.","vol":"30","page":476},{"text":"قال أكثم بن صيفي لبنيه (١): إياكم والنميمة فإنَّها نار محرقة، وأن النمام ليعمل في ساعة مالا يعمل الساحر في شهر (٢) فأخذه الشَّاعر فقال:\nإن النميمة نار ويك محرقةٌ ... فعدِّ عنها وحارب من تعاطاها (٣)\nولذلك قيل: نار الحقد لا تخبو (٤)، والعلة الثَّانية: أن الحطب يصير نارًا والنار سبب التفريق فكذلك النميمة (٥).\n[٣٧٠١] وأنشدني أبو القاسم الحبيبي (٦)، قال: أنشدني أبو محمَّد الهاراني الجويني (٧):\nإن بني الأدرم (٨) حمالوا الحطب\nهم الوشاة في الرضا وفي الغضب\nعليهم اللعنة تترى والحَرَب (٩)\n_________\n(١) في (ب)، (ج): لولده.\n(٢) انظر \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٣٩.\n(٣) لم أهتد إلى قائله، وانظره في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٣٩.\n(٤) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٦٠).\n(٥) انظر: \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٤٣.\n(٦) قيل: كذبه الحاكم.\n(٧) لم أجد له ترجمة.\n(٨) بنو الأدرم: حي من قريش، وقيل: قبيلة. انظر: \"لسان العرب\" ١٢/ ١٩٨.\n(٩) [٣٧٠١] الحكم على الإسناد:\nشيخ المصنف تكلم فيه الحاكم. =","vol":"30","page":477},{"text":"<span data-type=\"title\" id=toc-6686>٥ </span>- ﴿فِي جِيدِهَا﴾ أي (١) عنقها (٢).\nوقال ذو الرمة:\nفعيناك عيناها ولونُك لونُها ... وجيدك إلَّا أنها غيرُ عاطل (٣)\nوجمعه: أجياد (٤)، قال الأَعشى:\nوبَيْداء تَحَسب آرامها ... رجال إياد بأجيادها (٥)\n﴿حَبْلٌ مِنْ مَسَدٍ﴾ اختلفوا فيه: فقال ابن عباس وعروة بن الزُّبير: سلسلة من الحديد ذرعها سبعون ذراعًا تدخل من فيها فتخرج من دبرها، ويُلوى سائرُها في عنقها (٦)، وقال السدي: حلق الحديد\n_________\n= التخريج:\nالبيت غير منسوب في \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٣٩، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٨، \"الدر المصون\" للسمين الحلبي ١١/ ١٤٥، \"فتح القدير\" للشوكاني ٥/ ٥١٢. ولم أهتد إلى قائله.\n(١) ما بين القوسين زيادة من (ب)، (ج).\n(٢) انظر: \"معاني القرآن\" للفراء ٣/ ٢٩٩، \"جامع البيان\" للطبري ٣٠/ ٣٤٠.\n(٣) ديوانه (ص ٤١٩)\nوانظر: \"جامع البيان\" للطبري ٣٠/ ٣٤٠.\n(٤) انظر: \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ٢٢٧).\n(٥) ديوانه (ص ٩٦)، ومنه: فأجلادها.\nانظر: \"لسان العرب\" لابن منظور ٣/ ١٣٩.\n(٦) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٤٠، \"معالم التنزيل\" للبغوي ٨/ ٥٨٣، \"زاد المسير\" لابن الجوزي ٩/ ٢٦٢ - ٢٦٣، \"الجامع لأحكام القرآن\" ٢٠/ ٢٤٢.","vol":"30","page":478},{"text":"وهي السلسلة تختلف في جهنم كما يختلف الحبل والدلو في البئر (١)، وروى الأَعمش عن مجاهد: من حديد. منصور (٢)، عنه: المسد الحديدة التي تكون في البَكرة (٣)، ويقال لها: المحور، وإليه ذهب عطاء وعكرمة (٤).\nالشعبي ومقاتل (٥): من ليف (٦).\nالضحاك وغيره: في الدنيا من ليف وهو الحبل الذي كانت تحتطب به فخنقها (٧) الله تعالى به فأهلكها، وفي الآخرة من نار (٨).\nقتادة: زيادة من ودع. الحسن: إنما كانت خرزات في عنقها.\n_________\n(١) لم أجده من قول السدي. وانظر: \"النكت والعيون\" للماوردي ٦/ ٣٦٧ حيث ذكر نحوه من تفسير عروة بن الزُّبير.\n(٢) هو منصور بن المعتمر.\n(٣) البكرة: التي يستقي عليها، وهي خشبة مستديرة في وسطها مَحَزّ للحبل وفي جوفها محور تدور عليه.\nانظر: \"لسان العرب\" لابن منظور ٤/ ٨٠.\n(٤) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٤٠ - ٣٤١، \"معالم التنزيل\" للبغوي ٨/ ٥٨٣.\n(٥) في (ج): وقتادة وهو خطأ.\n(٦) أثر الشعبي رواه الطبري، كما نقل ذلك ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٤٩٧، بالإسناد وهو ساقط من المطبوع في \"جامع البيان\".\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٥٨٣، لكلا الأثرين.\n(٧) في (ج): تحبطت من يخنقها.\n(٨) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٤٠، \"معالم التنزيل\" للبغوي ٨/ ٥٨٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٤١، \"إرشاد العقل السليم\" لأبي السعود ٩/ ٢١١، وقد تقدم نحوه عن مُرَّة الهمداني.","vol":"30","page":479},{"text":"سعيد بن المسيّب: كانت لها زيادة في عنقها فاخرة، فقالت: لأنفقنها في عداوة محمَّد. ابن زيد: حبال من شجر ينبت باليمن، يقال لها مسد، وكان تفتل (١).\nالمؤرّج: من شجرة (٢) الحرم والسلم (٣)، والمسد في كلام العرب: كل حبل أغير وأُمِرَّ (٤) ليفًا كان أو غيره، وأصله من المسد وهو الفتل، ودابة ممسودة الخلق إذا كانت شديدة الأسر (٥).\nقال الشَّاعر:\nومسد أُمِرّ من أيانق (٦) ... ليس بأنياب ولا حقائق\n_________\n(١) انظر هذِه الأقوال في \"جامع البيان\" للطبري ٣٠/ ٣٤٠ - ٣٤١، \"معالم التنزيل\" للبغوي ٨/ ٥٨٣، \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٥، \"زاد المسير\" لابن الجوزي ٩/ ٢٦٢، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٨.\nقال الطبري: أولى الأقوال بالصواب قول من قال: هو حبل جمع من أنواع مختلفة، ولذا اختلف أهل التأويل في تأويله. المرجع السابق.\n(٢) في (ب)، (ج): شجر.\n(٣) السلم: نوع من العضاة له شوك رقاق طوال، حاد إذا أصاب رجل الإنسان.\nانظر: \"لسان العرب\" لابن منظور ١٢/ ٢٩٦.\n(٤) أُمِرَّ: أي فُتِل، وأصل المرار: الفتل لأنه يُمر أي يُفتل.\nانظر: \"لسان العرب\" لابن منظور ٥/ ١٦٥.\n(٥) انظر: \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٦١)، \"مجاز القرآن\" لأبي عبيدة ٢/ ٣١٥، \"معاني القرآن\" للزجاج ٥/ ٣٧٦، \"لسان العرب\" لابن منظور ٣/ ٤٠٢ مادة مسد، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٤٢.\n(٦) في (ج): بعد هذا الشطر زيادة: صُهب عتاق ذات مُخِ زاهق. وهو مذكور في =","vol":"30","page":480},{"text":"وجمعه: أمساد، قال الأَعشى:\nتُمسى (١) فيصرف بابها من دوننا ... غَلقَا صَريفَ محالَةِ الأمساد (٢)\n[٣٧٠٢] سمعت أَبا القاسم الحسن بن محمَّد النَّيْسَابُورِيّ (٣) يقول: سمعت أَبا نصر أَحْمد بن محمَّد بن ملحان البَصْرِيّ (٤) يقول: سمعت بشر بن موسى الأسدي (٥) يقول: سمعت الأصمعيّ (٦) يقول: صلى أربعة من الشعراء خلف إمام اسمه يحيى، فقرأ: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (فتعتع فيها) (٧)، فقال أحدهم:\n_________\n= \"مجاز القرآن\" لأبي عبيدة ٢/ ٣١٥.\nوالبيت أنشده الأصمعيّ لعمارة بن طارق، وقال أبو عبيد: هو لعقبة الهجيمي، قاله ابن منظور في \"لسان العرب\" وقد اختلف في سياقه على ذكرنا من اختلاف النسخ مع نسخة (ج)، والبيت انظره في \"مجاز القرآن\" لأبي عبيدة ٢/ ٣١٥، \"تأويل مشكل القرآن\" لابن قتيبة (ص ١٦٢)، \"جامع البيان\" للطبري ٣٠/ ٣٤١، \"معاني القرآن\" للزجاج ٥/ ٣٧٦، \"لسان العرب\" لابن منظور ٣/ ٤٠٢، وقال: ومسد فتِل من أيانق، وأيانق جمع: أينُق، وأينق جمعُ: ناقة. والأنياب جمع: ناب، وهي الهرمة، الحقائق جمع حِقة، وهي التي دخلت السنة الرابعة وليس جلدها بالقوي، يريد ليس جلدها من الصغير ولا الكبير.\n(١) في (ب)، (ج): تمشي.\n(٢) البيت لأعشى بني قيس بن ثعلبة في الفخر. \"ديوانه\" (ص ٢١٣)، \"جامع البيان\" للطبري ٣٠/ ٣٤٢.\n(٣) قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) أبو علي الأسدي، ثِقَة.\n(٦) عبد الملك بن قريب، صدوق.\n(٧) ساقطة من (ج).","vol":"30","page":481},{"text":"أكثر يحيى غلطًا في ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾\nوقال الثاني:\nقام طويلًا ساكتًا حتَّى إذا أعيا سجد\nوقال الثالث:\nيزحر في محرابه زحير حبلى بولد (١)\nقال الرابع:\nكأنما لسانه شُدَّ بحبل من مسد (٢)\nوفي هذِه السورة دلالة واضحة على نبوة نبينا محمَّد - ﷺ -، وذلك أن الله ﷿ أخبر عن مصير أبي لهب وامرأته إلى النَّار، وكانا من (٣) أحرص النَّاس على تكذيب النَّبِيّ - ﷺ - فلم يحملهما ذلك على إظهار الإيمان حتَّى يكذبا رسول الله - ﷺ - بل داما على كفرهما حتَّى علم أن وعبد الله إياهما وإخباره عن مصيرهما إلى النَّار حق وصدق (٤).\n_________\n(١) في الأصل: حبلى الولد والمثبت من (ب)، (ج).\n(٢) [٣٧٠٢] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وابن ملحان لم أجده.\nالتخريج:\nذكره ابن منظور في أخبار أبي نواس: انظر \"ملحق الأغاني\" ٢٥/ ٢٣٣، وذكر أن الشعراء الأربعة هم: أبو نواس والعباس بن الأحنف، والحسين بن الخليع والرابع لعله مسلم بن الوليد.\n(٣) ساقطة من (ب)، (ج).\n(٤) انظر: \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٤٩٩.","vol":"30","page":482},{"text":"<span data-type=\"title\" id=toc-6687>١١٢ - سُورَة الإخْلَاصِ</span>","vol":"30","page":483},{"text":"سورة الإخلاص\nمكية (١)، وهي سبعة وأربعون حرفًا، وخمس عشرة كلمة، وأربع آيات (٢).\n[٣٧٠٣] أخبرنا الإِمام (٣) أبو بكر محمَّد بن الحسن الأَصْبهانِيّ (٤) بقراءتي عليه، أخبرنا أبو محمد عبد الله بن جعفر بن أَحْمد بن فارس (٥)، حَدَّثَنَا يونس (٦) بن حبيب، حَدَّثَنَا أبو داود\n_________\n(١) السورة مكية قاله ابن مسعود وجابر ومجاهد بخلاف عنه، والحسن وعطاء وقتادة، وقال ابن عباس والقرظي وأبو العالية والسدي: مدنية.\nانظر: \"البيان في عد آي القرآن\" للداني (ص ٢٩٦)، \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٦، \"زاد المسير\" لابن الجوزي ٩/ ٢٦٤، \"فتح القدير\" للشوكاني ٥/ ٥١٣.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٩٦)، \"لباب التأويل\" للخازن ٤/ ٤٩٦.\n(٣) من (ب)، (ج).\n(٤) ابن فورك الأَصْبهانِيّ، صالح.\n(٥) عبد الله بن جعفر بن أَحْمد بن فارس الأَصْبهانِيّ، أبو محمَّد سمع من محمَّد بن عاصم، وأَحمد بن عصام والكبار، وكان من الثِّقات العباد، حدث عنه ابن فورك وأبو نعيم وابن مردويه وثقة ابن مردويه والسوذرجاني والسمعاني. انظر \"الأنساب\" للسمعاني ١/ ١٧٥، \"السير\" للذهبي ١٥/ ٥٥٣.\n(٦) ساقطة من (ج). وهو يونس بن حبيب بن عبد القاهر الأَصْبهانِيّ، أبو بشر، روى عن أبي داود الطَّيالِسيّ مسندًا، وروى عنه عبد الله بن جعفر بن أَحْمد بن فارس، وثقه ابن أبي حاتم، وذكره ابن حبان في \"الثِّقات\" انظر \"الجرح والتعديل\" لابن أبي حاتم ٩/ ٢٣٧، \"الثِّقات\" لابن حبان ٩/ ٢٩٠.","vol":"30","page":485},{"text":"الطَّيالِسيّ (١)، حَدَّثَنَا شعبة (٢)، عن قتادة (٣)، قال: سمعت سالم بن أبي الجعد (٤) يحدث عن معدان بن أبي طلحة (٥)، عن أبي الدَّرداء، أن النَّبِيّ - ﷺ - قال: \"أيعجز أحدكم أن يقرأ ثلث القرآن في ليلة\" قلت: يَا رسول الله ومن يطيق ذلك (٦)، قال: \"اقرأوا (٧) ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ \" (٨).\n_________\n(١) أبو داود، ثِقَة، حافظ، غلط في أحاديث.\n(٢) شعبة بن الحجاج العتكي، ثِقَة، حافظ متقن.\n(٣) قتادة بن دعامة السدوسي، ثِقَة، ثبت.\n(٤) سالم بن أبي الجعد رافع الغطفاني الأَشجعيّ، ثِقَة وكان يرسل كثيرًا.\n(٥) معدان بن أبي طلحة، اليعمري، ويقال: ابن طلحة اليعمري، روى عن عمر - ﵁ - وأبي الدَّرداء وابن نجيح السلمي، وروى عنه سالم بن أبي الجعد والوليد بن هشام المعيطي ومعدان ثِقَة. انظر\"الجرح والتعديل\" لابن أبي حاتم ٨/ ٤٠٤، \"تقريب التهذيب\" لابن حجر (٦٧٨٧).\n(٦) في (ج): كل ليلة ومن يطيق ذلك.\n(٧) في (ب)، (ج): اقرأ.\n(٨) [٣٧٠٣] الحكم على الإسناد:\nشيخ المصنف لم يذكر بجرح أو تعديل، وبقية رجاله ثقات، والحديث صحيح كما سيأتي.\nالتخريج:\nرواه أبو داود الطَّيالِسيّ في (ص ١٣١) (٩٧٤) ومن طريقه أخرجه المصنف، ورواه مسلم في \"صحيحه\" في كتاب صلاة المسافرين، باب فضل قراءة ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (٨١١) من طريق شعبة به. ورواه البُخَارِيّ في \"صحيحه\"في كتاب فضائل القرآن، باب: فضل ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (٥٠١٥) من حديث أبي سعيد الخُدرِيّ - ﵁ -. =","vol":"30","page":486},{"text":"[٣٧٠٤] وأخبرني الشيخ (١) أبو عبد الله الحسين بن محمَّد بن الحسين الثَّقَفيّ الحافظ (في داري) (٢)، حَدَّثَنَا أَحْمد بن محمَّد بن يوسف الصرصري (٣)، حَدَّثَنَا عمر بن أَيُّوب السقطي (٤)، حَدَّثَنَا محمَّد بن الفرج (٥)، حَدَّثَنَا محمَّد بن الزبرقان (٦)، حَدَّثَنَا مروان بن سالم (٧)، عن أبي عمرو مولى جرير (٨)، عن جرير بن\n_________\n= وساقه التِّرْمِذِيّ من حديث أبي أَيُّوب الأَنْصَارِيّ، ثم قال: وفي الباب عن أبي الدَّرداء وأبي سعيد وقتادة بن النُّعمان وأبي هريرة وأنس وابن عمر وأبي مسعود، \"سنن التِّرْمِذِيّ\" (٢٨٩٦).\nومعنى هذا الحديث: أن القرآن أنزل على ثلاثة أقسام: ثلاث منها الأحكام، وثلث منها وَعْدٌ ووَعِيد، وثلث منها الأسماء والصفات، وهذِه السورة جمعت الأسماء والصفات. وهذا هو قول أبي العباس ابن سريج كما ذكره عنه البيهقي في \"الأسماء والصفات\" بإسناد صحيح، وحسَّن هذا القول شيخ الإِسلام ابن تيمية. انظر \"الأسماء والصفات\" ١/ ١١٠، \"مجموع فتاوى ابن تيمية\" ١٧/ ١٠٣.\n(١) من (ب)، (جـ) وهو ابن فنجويه، ثِقَة، صدوق كثير الرواية للمناكير.\n(٢) في (ب)، (ج): (بقرائتي عليه).\n(٣) أبو العباس، السقطي، مختلف في عدالته.\n(٤) عمر بن أَيُّوب بن إسماعيل السقطي، سمع بشر بن الوليد، ومحمَّد بن بكار وعدة، روى عنه أبو علي بن الصواف وآخرون، وثقه الدارقطني والبغدادي، انظر\"تاريخ بغداد\" للخطيب ١١/ ٢١٩، \"السير\" للذهبي ١٤/ ٢٤٥.\n(٥) محمَّد بن الفرج بن عبد الوارث، صدوق.\n(٦) محمَّد بن الزبرقان، أبو همام، صدوق ربما وهم.\n(٧) مروان بن سالم الغفاري، أبو عبد الله الجزري، متروك، ورواه الساجي وغيره بالوضح. انظر \"تقريب التهذيب\" لابن حجر (٦٥٧٠).\n(٨) في (ب)، (ج): مولى جرير بن عبد الله، ولم أجده، وذكره الطَّبْرَانِيّ بهذا السند كما سيأتي في التخريج من أول محمَّد بن الفرج، ...، عن أبي زرعة بن عمرو بن =","vol":"30","page":487},{"text":"عبد الله (١) - ﵁ - قال: قال رسول الله - ﷺ -: \"من قرأ (٢) ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ حين يدخل منزله نفت الفقر عن أهل ذلك المنزل والجيران\" (٣).\n[٣٧٠٥] وأخبرني ابن فنجويه (٤)، حَدَّثَنَا ابن صقلاب (٥)، حَدَّثَنَا ابن أبي الخصيب (٦)، (حَدَّثني أبي) (٧)، حَدَّثني سعيد بن المغيرة (٨)، حَدَّثَنَا محمَّد بن مروان (٩)، عن أَبان (١٠)، عن أنس قال: قال رسول\n_________\n= جرير، عن جرير ..، وهو مقيد جرير بن عبد الله، وهو ثِقَة انظر \"تقريب التهذيب\" لابن حجر (٨١٠٣) ..\n(١) صحابي مشهور.\n(٢) زاد في (ب)، (ج): سورة.\n(٣) [٣٧٠٤] الحكم على الإسناد:\nضعيف جدًا؛ علته مروان، متروك، ورمي بالوضع، والسقطي مختلف في عدالته.\nالتخريج:\nرواه الطَّبْرَانِيّ في \"المعجم الكبير\" ٢/ ٣٤٠ (٢٤١٩). قال الهيثمي: رواه الطَّبْرَانِيّ وفيه مروان بن سالم الغفاري وهو متروك \"مجمع الزوائد\" ١٠/ ١٢٨.\nوقال ابن كثير: \"إسناده ضعيف\" تفسيره ١٤/ ٥١٠.\n(٤) ابن فنجويه، ثِقَة، صدوق كثير الرواية للمناكير.\n(٥) محمَّد بن الحسن لم يذكر بجرح أو تعديل.\n(٦) محمَّد بن أَحْمد بن المستنير، لم يذكر بجرح أو تعديل.\n(٧) من (ب)، (ج)، ولم أجده.\n(٨) سعيد بن المغيرة الصيَّاد، أبو عثمان الصياد من أهل المصيصة، يروي عن عيسى ابن يونس، وعنه الحسن بن الصياح، وهو ثِقَة.\nانظر \"الثِّقات\" لابن حبان ٨/ ٢٦٦، \"تقريب التهذيب\" لابن حجر (٣٢٩٧).\n(٩) السُّدي الصغير، متهم بالكذب.\n(١٠) أَبان بن أبي عياش، متروك.","vol":"30","page":488},{"text":"الله - ﷺ -: \"من قرأ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ مرة بورك عليه، ومن قرأها مرتين بورك عليه وعلى أهله (١)، فإن قرأها ثلاث مرات بورك عليه وعلى أهله وعلى جميع جيرانه، فإن قرأها اثنى عشر مرة بني له اثنا عشر (٢) قصرًا في الجنة، وتقول الحفظة: انطلقوا بنا ننظر إلى قصر أخينا، فإن قرأها مائة مرة كفرت عنه ذنوب خمس وعشرين سنة، ما خلا الدماء والأموال فإن قرأها أربعمائة مرة كفرت عنه ذنوب أربعمائة سنة، ما خلا الدماء والأموال، فإن قرأها أَلْف مرة لم يمت حتَّى يرى مكانه من الجنة، أو يرى له\" (٣).\n[٣٧٠٦] وأخبرنا أبو عمرو الفراتي (٤)، حَدَّثَنَا عبد الله بن محمَّد\n_________\n(١) زاد في (ب)، (ج): بيته.\n(٢) في (ب)، (ج): بنى الله له اثنى عشر.\n(٣) [٣٧٠٥] الحكم على الإسناد:\nموضوع، فيه أَبان عياش متروك، والسدي متهم بالكذب، وفيه من لم أجده.\nالتخريج:\nأخرجه الحافظ أبو محمَّد الحسن بن أَحْمد السمرقندي في فضائل ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾. \"الدر المنثور\" ٦/ ٧٠٤.\nورواه أبو بكر الإسماعيلي في \"معجم شيوخه\" ٢/ ٦٣١ من طريق قتادة عن أنس بنحوه، وفي إسناده هارون بن محمَّد أبو الطيب، قال ابن معين: كذاب، وقال ابن عدي: ليس بمعروف وحديثه غير محفوظ. انظر \"المغني في الضعفاء\" ٢/ ٤٧١، \"لسان الميزان\" ٦/ ٢٣٩.\nورواه البيهقي في \"شعب الإيمان\" ٢/ ٥٠٨ مختصرًا وقال: تقرَّد به الخليل بن مرة وهو من الضعفاء الذين يكتب حديثهم.\n(٤) في (ب)، (ج): أَحْمد بن أبي الفرات، لم يذكر بجرح أو تعديل ..","vol":"30","page":489},{"text":"بن يعقوب (١)، حَدَّثَنَا عبد الله بن جامع الحلواني (٢)، حَدَّثَنَا محمَّد بن العباس (٣)، حَدَّثَنَا عمر بن سعد (٤) العطار القلزمي، حَدَّثَنَا ابن أبي ذئب (٥)، حَدَّثَنَا محمَّد بن غيلان (٦)، عن أبي (٧) حازم، عن سهل بن سعد (٨) - ﵁ - قال جاء رجل إلى النَّبِيّ - ﷺ - فشكى إليه الفقر وضيق المعاش (٩)، فقال رسول الله - ﷺ -: \"إذا دخلت بيتك فسلِّم إن كان فيه أحد، وإن لم يكن فيه أحد فسلِّم علي، واقرأ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ مرة واحدة\"؛ ففعل الرَّجل ذلك، فأدرّ الله عليه رزقًا (١٠) حتَّى أفاض على جيرانه (١١).\n_________\n(١) أبو محمَّد الكلاباذي، ضعيف.\n(٢) عبد الله بن جامع بن زياد الحلواني، سمع علي بن حرب والربيع المرادي، وعنه أبو أَحْمد الغطريفي وأبو أَحْمد الحاكم وجماعة لم يذكر بجرح أو تعديل. انظر \"تاريخ الإِسلام\" للذهبي ٢٣/ ٦٢٩.\n(٣) لم يتبين لي من هو.\n(٤) في (ج): سعيد، ولم أجده.\n(٥) محمَّد بن عبد الرَّحْمَن، ثِقَة فقيه، فاضل.\n(٦) لم أجده.\n(٧) ساقطة من (ج)، وهو سلمة بن دينار الأعرج، ثِقَة ثابت.\n(٨) صحابي مشهور.\n(٩) في (ج): العيش.\n(١٠) في (ج): رزقه.\n(١١) [٣٧٠٦] الحكم على الإسناد:\nضعيف؛ فيه عبد الله بن محمَّد بن يعقوب ضعفوه، وفيه جماعة لم أجدهم. =","vol":"30","page":490},{"text":"[٣٧٠٧] وأخبرنا أبو الحسن عبد الرَّحْمَن بن (محمَّد بن إبراهيم) (١) بن يحيى، حَدَّثَنَا أبو سعيد أَحْمد بن محمَّد بن زياد بن بشر (٢)، حَدَّثَنَا الحسن بن محمَّد بن الصباح الزعفراني (٣)، حَدَّثَنَا يزيد بن هارون (٤)، حَدَّثَنَا العلاء أبو محمَّد الثَّقَفيّ (٥) قال: سمعت أنس بن مالك قال: كنا مع رسول الله - ﷺ - بتبوك، فطلعت الشَّمس بضياء (٦) وشعاع ونور لم أرها طلعت فيما مضى (٧) فأتى جبريل رسول الله - ﷺ - فقال: \"يَا جبريل ما لي (٨) أرى الشَّمس (٩) طلعت بضياء ونور وشعاع لم أرها طلعت فيما مضى (١٠)، فقال: ذاك أن معاوية بن معاوية الليثيّ (١١) مات بالمدينة اليوم، فبعث الله\n_________\n= التخريج:\nلم أجده عند غير المصنف.\n(١) هكذا والصواب (إبراهيم بن محمَّد)، وهو ابن أبي إسحاق المزكى، ثِقَة.\n(٢) أبو سعيد بن الأعرابي، ثِقَة.\n(٣) أبو علي البغدادي، ثِقَة.\n(٤) أبو خالد السلمي، ثِقَة، متقن.\n(٥) العلاء بن زيد، متروك ورماه أبو الوليد بالكذب.\n(٦) في (ج): بيضاء له شعاع.\n(٧) زاد في (ج): قط كذلك.\n(٨) ساقطة من (ج).\n(٩) زاد في (ب): اليوم.\n(١٠) في (ج): كذلك فيما مضى قط.\n(١١) معاوية بن معاوية المزني، ويقال الليثيّ، تُوفِّي في حياة النَّبِيّ -ﷺ-، وردت قصته من حديث أبي أُمامة وأنس مسنده، ومن طريق سعيد بن المسيّب والحسن =","vol":"30","page":491},{"text":"﷿ إليه سبعين أَلْف ملك يصلون عليه، قال: فيما ذاك. قال: كان يكثر قراءة ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ بالليل والنهار، وفي ممشاه، وقيامه، وقعوده، فهل لك يَا رسول الله أن أقبض لك الأرض فتصلي عليه\"، قال: \"نعم\"، فصلى عليه ثم رجع (١).\n_________\n= البَصْرِيّ مرسلة، وذكروا له هذا الحديث قال ابن عبد البر: أما معاوية بن معاوية فلا أعرفه بغير ما ذكرت في هذا الباب، وقال ابن حجر: أخطأ العلاء الثَّقَفيّ في قوله: الليثيّ.\nانظر: \"الاستيعاب\" لابن عبد البر ٣/ ٤٧٦، \"الإصابة\" لابن حجر ٦/ ١٥٩.\n(١) [٣٧٠٧] الحكم على الإسناد:\nضعيف جدًّا، علته العلاء الثَّقَفيّ، متروك، ورُمي بالكذب.\nالتخريج:\nرواه أبو يعلى في \"مسنده\" ٧/ ٢٥٦ (٤٢٦٧).\nورواه ابن أبي الدنيا في كتاب \"الأولياء\" (ص ١٦) (٢١). كلاهما من طريق يزيد بن هارون به.\nورواه البيهقي في \"السنن الكبرى\" ٤/ ٥٠ (٦٨٣٣).\nورواه ابن عبد البر في \"الاستيعاب\" ٣/ ٤٧٦ في ترجمة معاوية بن معاوية المزني كلاهما من طريق أبي سعيد الأعرابي به.\nوذكره ابن حبان في \"المجروحين\" ٢/ ١٨١ في ترجمة العلاء الثَّقَفيّ، وقال: حديث منكر لم يتابع عليه.\nقلت: تابع العلاء عطاءُ بن أبي ميمونة، رواه أبو يعلى في \"مسنده\" ٧/ ٢٥٨ (٤٢٦٨)، والطبراني في \"المعجم الكبير\" ١٦/ ٤٢٨ (١٠٤٠)، والبيهقي في \"السنن الكبرى\" ٤/ ٥١ (٦٨٢٤) كلهم من طريق محبوب بن هلال عن عطاء بن أبي ميمونة عن أنس، قال الذهبي: محبوب بن هلال عن عطاء بن أبي ميمونة لا يعرف وحديثه منكر. \"المغني في الضعفاء\" ٢/ ٢٤٩. وله شاهد من حديث أبي أُمامة رواه الطَّبْرَانِيّ في \"المعجم الكبير\" ٨/ ١١٦ (٧٥٣٧)، وفي \"مسند =","vol":"30","page":492},{"text":"[٣٧٠٨] (وأخبرنا أَحْمد بن أبي الفراتي) (١)، حَدَّثَنَا عبد الله بن محمَّد بن يعقوب (٢)، حَدَّثَنَا محمَّد بن عيسى بن يزيد (٣)، حَدَّثَنَا سليمان بن داود المنقري (٤)، حَدَّثَنَا عبد العزيز بن محمَّد (٥)، عن (٦) عبيد الله بن عمر (٧)، عن ثابت البناني (٨)، عن أنس بن مالك أن\n_________\n= الشاميين\" ٢/ ١٢ (٨٣١). ورواه ابن عبد البر في \"الاستيعاب\" في الموضع السابق. قال الهيثمي: فيه نوح بن عمر، قال ابن حبان: يقال: إنه سرق هذا الحديث، قلت: ليس بهذا ضعف في الحديث، وفيه نفيه، وهو مدلس وليس فيه علة غير هذا. \"مجمع الزوائد\" ٣/ ٣٨.\nومن مرسل الحسن رواه الطَّبْرَانِيّ في \"المعجم الكبير\" ١٩/ ٤٢٩ (١٠٤١). قال الهيثمي: فيه صدقة بن أبي سهل لم أعرفه، وبقية رجاله ثقات. \"مجمع الزوائد\" ٣/ ٣٨.\nوقال ابن حبان: سرق هذا الحديث شيخ من أهل الشَّام، فرواه عن بقية بن محمَّد بن زياد عن أبي أُمامة بطوله، \"المجروحين\" ٢/ ١٨١.\nقال ابن عبد البر: أسانيد هذا الأحاديث ليست بالقوية، ولو أنها في الأحكام لم يكن في شيء منها حجة، \"الاستيعاب\" المرجع السابق، وينظر\"الإصابة\" ٦/ ١٥٩ في ترجمة معاوية بن معاوية المزني.\n(١) من (ب)، (ج)، ولم يذكر بجرح أو تعديل.\n(٢) أبو محمَّد الكلاباذي، ضعيف.\n(٣) أبو بكر الطرسوسي، يخطئ كثيرًا، وعده ابن عدي في عداد من يسرق الحديث.\n(٤) الشاذكرني أحد الهلكى.\n(٥) الداروردي، أبو محمَّد، قال النَّسائيّ: حديثه عن عبيد الله العمري منكر.\n(٦) ساقط من (ب).\n(٧) العمري المدنِيُّ، ثِقَة ثبت.\n(٨) ثابت بن أسلم البناني، ثِقَة، عابد.","vol":"30","page":493},{"text":"رجلًا كان يصلي على عهد رسول الله - ﷺ - وكان لا يقرأ سورة في الصلاة إلَّا قرأ في أثرها ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ فذكر ذلك لرسول الله - ﷺ -، فقال رسول الله: \"ما حملك على لزومها؟ \" فقال يَا رسول الله إنِّي أحبها، قال له: \"حبك إياها يدخلك الجنة\" (١).\n_________\n(١) [٣٧٠٨] الحكم على الإسناد:\nضعيف جدًا، عامة رواته ضعفاء، وأشدهم المنقري أحد الهلكى، عبد العزيز بن محمَّد صدوق، إلَّا أن حديثه عن عبيد الله بن عمر منكر. ولكن الحديث صحيح من طريق آخر.\nالتخريج:\nرواه البُخَارِيّ معلقًا في كتاب الأذان، باب: الجمع بين السورتين في ركعة (٢٧٧٤).\nووصله التِّرْمِذِيّ في كتاب فضائل القرآن، باب: ما جاء في سورة الإخلاص (٢٩٠١)، وقال: هذا حديث حسن غريب صحيح من هذا الوجه، من حديث عبيد الله بن عمر عن ثابت. وروى مبارك بن فضالة، عن ثابت، عن أنس أن رجلًا قال: يَا رسول الله إنِّي أحب هذِه السورة: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾، فقال: \"إن حبك إياها يدخلك الجنة\"، حَدَّثَنَا بذلك أبو داود سليمان بن الأشعث، حَدَّثَنَا أبو الوليد، حَدَّثَنَا مبارك بن فضالة، به. وقال الألباني: حسن صحيح \"صحيح سنن التِّرْمِذِيّ\" (٢٣٢٣).\nورواه أبو يعلى في \"مسنده\" ٦/ ٨٣ (٣٣٣٥)، وابن خزيمة في \"صحيحه\" ١/ ٢٦٩ (٥٣٧)، وابن حبان في \"صحيحه\" ٣/ ٧٣ (٧٩٤)، والطبراني في \"المعجم الأوسط\" ١/ ٤٩٢ (٩٠٢) وقال: لم يرو هذا الحديث عن عبيد الله إلَّا عبد العزيز. والحاكم في \"المستدرك\" ١/ ٣٦٧ وقال: هذا حديث صحيح على شرط مسلم ولم يخرجاه، وقد احتج البُخَارِيّ أَيضًا مستشهدًا بعبد العزيز بن محمَّد في مواضع. ورواه البيهقي في \"السنن الكبرى\" ٢/ ٦٠ (٢٢٩٦).\nكلهم من حديث عبد العزيز بن محمَّد، عن عبيد الله بن عمر، وحديثه عنه مُنكر =","vol":"30","page":494},{"text":"[٣٧٠٩] وأخبرني (١) ناقل بن راقم بن أَحْمد البابي (٢)، حَدَّثَنَا على ابن الحسن بن بختيار (٣)، حَدَّثَنَا أبو (٤) إبراهيم القطَّان (٥)، حَدَّثَنَا عثمان بن عبد الله القُرشيّ (٦)، حَدَّثَنَا سلمة بن سنان (٧)، عن محمَّد ابن المنكدر (٨) أن رسول الله - ﷺ - قال: \"نزل ملك من السماء السابعة، وخرج من الأرض السابعة ملك، فالتقيا على هذِه\n_________\n= كما قال النَّسائيّ، إلَّا أنَّ للحديث طريقًا آخر هو طريق المبارك بن فضالة عن ثابت، رواه التِّرْمِذِيّ كما تقدم، ورواه عبد بن حميد في \"مسنده\" كما في \"المنتخب\" (ص ٤٠٥).\nوالحديث صححه التِّرْمِذِيّ وابن خزيمة وابن حبان والحاكم والألباني كما تقدم. وللحديث شاهد من حديث عائشة - ﵄ - رواه البُخَارِيّ في كتاب التوحيد، باب: ما جاء في دعاء النَّبِيّ - ﷺ - أمته إلى توحيد الله (٧٣٧٥)، ورواه مسلم في كتاب صلاة المسافرين وقصرها، باب: فضل ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (٨١٣)، وانظر \"فتح الباري\" ٢/ ٢٥٧ - ٢٥٨.\n(١) في (ب)، (ج): أخبرنا.\n(٢) لم أجده.\n(٣) لم أجده.\n(٤) ساقطة من (ج).\n(٥) لم أجده\n(٦) عثمان بن عبد الله الأُموي، يروي عن ابن لهيعة ومالك وحماد بن سلمة، وغيرهم بالمناكير وقيل: عثمان بن عبد الله بن عمرو بن عثمان بن عفان وقال ابن عدي: كان يسكن نصيبين وحدث في كل موضع بالمناكير عن الثِّقات. انظر \"الكامل\" لابن عدي ٥/ ١٧٦، \"اللسان\" لابن حجر ٤/ ٦١٢.\n(٧) أبو عبد الله الأَنْصَارِيّ، عن مسعر بن كدام، روى عنه عثمان بن عبد الله القُرشيّ، لم يذكر بجرح أو تعديل. \"الإكمال\" لابن ماكولا ٤/ ٤٥٠.\n(٨) أبو عبد الله القُرشيّ التَّيْميّ، ثِقَة.","vol":"30","page":495},{"text":"الأرض، فقال الذي نزل من السماء: قد رفعت اليوم عملًا لم أرفع مثله، قال الذي خرج من (١) الأرض: ما ذاك؟ قال: قرأ رجل ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ مائة مرة، قال: ما صُنع (٢) به؟ قال: غفر له\" (٣).\n[٣٧١٠] وأخبرني محمَّد بن القاسم (٤)، حَدَّثَنَا محمَّد بن يزيد (٥)، حَدَّثَنَا أبو يحيى البزَّاز (٦)، حَدَّثَنَا محمَّد بن الأَزْهَر (٧)، حَدَّثَنَا أبو عامر العقدي (٨)، عن مالك بن أنس (٩)، عن عبيد الله بن عبد الرَّحْمَن (١٠)، عن ابن حنين (١١)، عن أبي هريرة أن النَّبِيّ - ﷺ - سمع رجلًا يقرأ: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾، فقال: \"وجبت\". قيل: يَا رسول الله ما وجبت؟ قال:\n_________\n(١) زاد في (ب): تحت.\n(٢) زاد في (ب)، (ج): الله.\n(٣) [٣٧٠٩] الحكم على الإسناد:\nموضوع، فيه: عثمان بن عبد الله، يضع، وفيه من لم أجده، والحديث مرسل كذلك.\nالتخريج:\nلم أجده عند غير المصنف.\n(٤) الفارسيّ، لم يذكر بجرح أو تعديل.\n(٥) أبو عبد الله الجوزي، لم يذكر بجرح أو تعديل.\n(٦) لم أجده.\n(٧) محمَّد بن الأَزْهَر الجوزجاني، نهى أَحْمد عن الكتابة عنه.\n(٨) عبد الملك بن عمرو، ثقة.\n(٩) إمام دار الهجرة، رأس المتقنين، وكبير المتثبتين.\n(١٠) ويقال: عبد الله بن عبد الرَّحْمَن، ثِقَة.\n(١١) في الأصل، (ب): جبير، والمثبت من (ج)، وهو عبيد بن حنين المدنِيُّ، ثِقَة.","vol":"30","page":496},{"text":"\"وجبت له الجنة\" (١).\n[٣٧١١] وأخبرني محمَّد بن القاسم (٢)، حَدَّثَنَا أبو القاسم عبد الله ابن أَحْمد بن الدشت (٣)، حَدَّثَنَا أَحْمد بن محمَّد بن الحسن بن قريش (٤)، حَدَّثَنَا معاذ بن يوسف التاجر (٥)، حَدَّثَنَا مسدد بن\n_________\n(١) [٣٦٢٧] الحكم على الإسناد:\nضعيف؛ محمَّد بن الأَزْهَر نهى أَحْمد عن الكتابة عنه، وفيه من لم أجده، ومن لم يذكر بجرح أو تعديل، لكن الحديث حسن، كما سيأتي.\nالتخريج:\nرواه الإِمام مالك في \"الموطأ\" في كتاب القرآن، باب: ما جاء في قراءة ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ ١/ ٢٠٨ (١٨)، ورواه الإِمام أَحْمد في \"مسنده\" ٣/ ٣٥٤ (١٠٥٣٦). ورواه التِّرْمِذِيّ في كتاب فضائل القرآن، باب ما جاء في سورة الإخلاص (٢٨٩٧) وقال: هذا حديث حسن غريب، لا نعرفه إلَّا من حديث مالك بن أنس. ورواه النَّسائيّ في كتاب الافتتاح، باب: الفضل في قراءة ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ ٢/ ١٧١. ورواه أَيضًا في \"السنن الكبرى\" ١/ ٣٤١ (١٠٦٦). ورواه الحاكم في \"المستدرك\" ١/ ٧٥٤ (٢٠٧٩) وقال: هذا حديث صحيح الإسناد ولم يخرجاه، ووافقه الذهبي. كلهم من طريق مالك بن أنس به.\nوالحديث حسَّنه التِّرْمِذِيّ، وصححه الحاكم والذهبي كما تقدم. وقال الألباني: حسن صحيح. \"صحيح سنن التِّرْمِذِيّ\" (٢٣٢٣).\n(٢) الفارسيّ، أبو الحسن، لم يذكر بجرح أو تعديل.\n(٣) لم أجده.\n(٤) أَحْمد بن محمَّد بن الحسن بن قريش الماهياني المغازي، أبو نصر المروزي سكن نيسابور ومات بها، سمع محمَّد بن عبد الكريم الذُّهليّ، والحسن بن معاذ وغيرهما، وروى عنه أبو أَحْمد بن إسحاق وأبو الحسين الحافظان. انظر \"الأنساب\" للسمعاني ٥/ ١٨٣، \"الأكمال\" لابن ماكولا ٧/ ١٣٣.\n(٥) لم أجده.","vol":"30","page":497},{"text":"مسرهد (١)، حَدَّثَنَا حمدان بن رزام (٢)، حَدَّثَنَا محمَّد بن عبد الله (٣)، عن مالك بن دينار (٤)، عن أنس بن مالك قال: قال رسول الله -ﷺ-: \"من قرأ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ مرة واحدة، أعطاه الله من الثواب ما يحمل ثواب سبعين قنطارًا جمالٍ من ياقوت، (فينفخ الله فيه الروح، يحملون كتبه كتابًا واحدًا) (٥)، أشد تقرمطًا من شعر الزنجي وأدق من الشعر\" (٦).\n[٣٧١٢] وأخبرني محمَّد بن القاسم (٧)، حَدَّثَنَا أبو محمَّد عبد الله ابن أَحْمد بن جعفر (٨)، أخبرنا أبو حسان العثماني (٩)، حَدَّثَنَا أَحْمد\n_________\n(١) أبو الحسن البَصْرِيّ، ثِقَة، حافظ.\n(٢) حمدان بن رزام، قال المزي، في ترجمة شيخه، محمَّد بن عبد الله الأَنْصَارِيّ فيمن روى عنه: وأبو سعيد حمدان محمَّد بن رزام السليطي الأبلي، قال الذهبي: حدث عن الأَنْصَارِيّ ونحوه، متهم يوضع الأحاديث، قال الأَزدِيّ: تركوه. انظر \"التهذيب\" للمزي ٢٥/ ٤٨١، \"الميزان\" للذهبي ٣/ ٥٤٥.\n(٣) محمَّد بن عبد الله بن زياد الأَنْصَارِيّ، كذبوه.\n(٤) مالك بن دينار البَصْرِيّ، أبو يحيى، صدوق.\n(٥) في الأصل: (فتفوح فيه الروح يحملون كتبه كتبًا واحدًا) والمثبت من (ب)، (ج).\n(٦) [٣٧١١] الحكم على الإسناد:\nموضوع، علته حمدان بن رزام، متهم بالوضع، وشيخه محمَّد بن عبد الله الأَنْصَارِيّ، كذَّاب.\nالتخريج:\nسبق في أوائل السور.\n(٧) أبو الحسن الفارسيّ، لم يذكر بجرح أو تعديل.\n(٨) أبو محمَّد الشَّيبانِيّ، ثِقَة.\n(٩) أبو حسَّان عيسى بن عبد الله العثماني حدث عن علي بن حجر ومحمَّد بن عبد الملك بن أبي الشوارب والفلاس، روى عنه عبد المؤمن، ومحمَّد بن زكريا، =","vol":"30","page":498},{"text":"(بن عبد الرَّحْمَن (١)، حَدَّثَنَا عمي عبد الله بن وهب (٢)، حَدَّثَنَا ابن لهيعة (٣)، عن) (٤) عبد الرَّحْمَن بن يزيد بن جابر (٥)، عن مكحول (٦)، عن (٧) عبد الرَّحْمَن بن غنم (٨)، عن أُبي بن كعب، قال: سئل رسول الله - ﷺ - عن ثواب: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾. فقال: \"من قرأ ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ تناثر (٩) الخير على مفرق رأسه من عنان السماء، ونزلت عليه السكينة وتغشاه الرحمة، وله دوي حول العرش، ونظر (١٠) الله تعالى إلى قارئها فلا يسأله شيئًا إلَّا أعطاه إياه ويجعله في كلائته وحرزه\" (١١).\n_________\n= وأهل نسف، وادعى أنَّه سمع من آمنة بنت أنس بن مالك وهذا يكفيه في الفضيحة، قاله المستغفري، ومتهم بالكذب في \"تاريخ بغداد\". انظر\"التاريخ\" للخطيب ١٢/ ٣٧٨، \"الميزان\" للذهبي ٢/ ٣١٧.\n(١) ابن وهب بن مسلم، المصري، صدوق تغير بأخرة.\n(٢) القُرشيّ، ثِقَة حافظ عابد.\n(٣) عبد الله بن لهيعة، صدوق، خلط بعد احتراق كتبه، ورواية ابن المبارك وابن وهب عنه أعدل من غيرهما.\n(٤) ما بين القوسين ساقط من (ب)، (ج).\n(٥) أبو عتبة الأَزدِيّ، ثِقَة.\n(٦) مكحول الشَّاميّ، ثِقَة، فقيه، كثير الإرسال.\n(٧) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٨) مختلف في صحبته.\n(٩) في (ب): يتناثر.\n(١٠) في (ب)، (ج): وينظر.\n(١١) [٣٧١٢] الحكم على الإسناد:\nضعيف، فيه العثماني، متهم بالكذب، وشيخ المصنف لم يذكر بجرح أو تعديل، =","vol":"30","page":499},{"text":"﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6688>١ </span>- قوله ﷿: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾\n[٣٧١٣] أخبرنا الشيخ أبو طاهر محمَّد بن الفضل بن محمَّد بن إسحاق المزكي (١)، أخبرنا أبو بكر محمَّد بن إسحاق بن خزيمة (٢)، حَدَّثَنَا أَحْمد بن منيع (٣) ومحمود (٤) بن خداش، قالا: حَدَّثَنَا أبو سعد الصغاني (٥) حَدَّثَنَا أبو جعفر الرَّازيّ (٦)، عن الرَّبيع (بن أنس) (٧)، عن أبي العالية (٨)، عن أُبي بن كعب أن المشركين\n_________\n= وفيه ابن لهيعة ومتن الحديث موضوع كما تقدم ذكره.\nالتخريج:\nسبق مرارًا في أوائل السور.\n(١) في (ب)، (ج): بن خزيمة المكيّ قراءة عليه، وهو محدث تغير عقله قبل موته وما سمع منه أحد بعد تغيره.\n(٢) في (ج): حرب، وهو خطأ، وهو إمام الأئمة في وقته ..\n(٣) أبو جعفر البَغَوِيّ، ثِقَة، حافظ.\n(٤) في (ج): محمَّد، وهو خطأ، وهو أبو محمَّد الطالقاني، صدوق.\n(٥) في (ب)، (ج): أبو سعيد الصَّنْعانِيّ، وبه سمي في بعض المصادر، وهو محمَّد بن أبي زكريا ميسر الجعفي، أبو سعد الصاغاني البلخي الضَّرير نزيل بغداد، سمع هشام بن عروة، وابن جريج وعدة، روى عنه أَحْمد بن منيع وآخرون قال يحيى بن معين: ضعيف، وقال ابن حجر: ضعيف رمي بالإرجاء. انظر \"تاريخ بغداد\" ٣/ ٢٨١، \"التقريب\" لابن حجر (٦٣٤٤).\n(٦) عيسى بن أبي عيسى، صدوق سيء الحفظ.\n(٧) ساقطة من (ب)، (ج)، وهو البكري، صدوق له أوهام ورمي بالتشيع.\n(٨) رُفيع بن مهران الرياحي، ثِقَة، كثير الإرسال.","vol":"30","page":500},{"text":"قالوا لرسول الله -ﷺ-: انسب لنا ربك. فأنزل الله ﷿: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ إلى آخر السورة (١).\n_________\n(١) [٣٧١٣] الحكم على الإسناد:\nضعيف؛ فيه الصغَّاني ضعيف، وأبو جعفر الرَّازيّ صدوق سيئ الحفظ، والربيع بن أنس صدوق له أوهام، قال ابن حبان في ترجمته: النَّاس يتقون حديثه ما كان من رواية أبي جعفر عنه، لأن في أحاديثه عنه اضطرابًا كثيرًا. \"الثِّقات\" ٤/ ٢٢٨ والحديث بشواهده حسن كما سيأتي.\nالتخريج:\nرواه الإِمام أَحْمد في \"مسنده\" ٦/ ١٦٠ (٢٠٧١٤)، والتِّرمذيّ في كتاب تفسير القرآن، باب: ومن سورة الإخلاص (٣٣٦٤)، وابن أبي عاصم في \"السنة\" ١/ ٢٩٨ (٦٦٣) مثله، وابن جرير في \"جامع البيان\" ٣٠/ ٣٤٢ كما أورده المصنف. ورواه ابن عدي في \"الكامل في ضعفاء الرجال\" ٧/ ٤٦٠ في ترجمة أبي سعد الصاغاني، وأبو الشيخ في \"العظمة\" ١/ ٣٧٢ (٨٨)، والواحدي في \"أسباب النزول\" (ص ٥٠٠ - ٥٠١)، والبيهقي في \"الأسماء والصفات\" ٢/ ٣٩ (٦٠٧)، والخطيب في \"تاريخ بغداد\" ٣/ ٢٨١.\nكلهم من طريق أبي سعد الصغاني؛ وهو ضعيف، إلَّا أنَّه قد توبع.\nتابعه محمَّد بن سابق. رواه الحاكم في \"المستدرك\" ٢/ ٥٨٩ (٣٩٨٧) وقال: صحيح الإسناد ووافقه الذهبي، والبيهقي في \"الأسماء والصفات\" ١/ ٩٢ (٥٠). ومحمَّد بن سابق التَّمِيمِيّ صدوق، إلَّا أن الحديث يبقى ضعيفًا لضعف أبي جعفر الرَّازيّ، ولعلة الإرسال التي أشار إليها التِّرْمِذِيّ، حيث رواه في الموضع السابق (٣٣٦٥) من طريق عبيد الله بن موسى، عن أبي جعفر الرَّازيّ، عن الرَّبيع، عن أبي العالية مرسلًا، وقال: هذا أصح من حديث أبي سعد. وأشار إلى ذلك البُخَارِيّ في \"التاريخ الكبير\" ١/ ٢٤٥.\nوضعفه الألباني في تخريجه كتاب \"السنة\" لابن أبي عاصم ١/ ٢٩٨. إلَّا أن للحديث شواهد يتقوى بها:\nالأول: من حديث جابر بن عبد الله رواه أبو يعلى في \"مسنده\" ٤/ ٣٨ (٢٠٤٤) =","vol":"30","page":501},{"text":"وروى أبو ظبيان وأبو صالح عن ابن عباس أن عامر بن الطفيل وأربد بن ربيعة أتيا رسول الله - ﷺ -، قال عامر: إلى ما تدعونا يا محمَّد. قال: \"إلى الله\"، فقال: صفة لنا (١) أمن ذهب هو، أم من فضة، أم من حديد، أم من خشب، فنزلت هذِه السورة، وأرسل الله الصاعقة على أربد فأحرقته، وطعن عامر في خنصره فمات. وقد ذكرت قصتهما في سورة الرعد (٢).\n_________\n= وفيه أن المسائل أعرابي، وابن جرير في \"جامع البيان\" ٣٠/ ٣٤٣، وعبد الله بن أَحْمد بن حنبل في \"السنة\" ٢/ ٥٠٨ (١١٨٥)، والبيهقي في \"شعب الإيمان\" ٢/ ٥٠٨، والواحدي في \"أسباب النزول\" (ص ٥٠١)، قال ابن كثير: إسناد متقارب، وقد أرسله غير واحد من السلف \"تفسيره\" ١٤/ ٥٠١. قال الهيثمي: فيه مجالد بن سعيد، قال ابن عدي: له عن الشعبي عن جابر وبقية رجاله رجال الصحيح. \"مجمع الزوائد\" ٧/ ١٤٦.\nومجالد بن سعيد ليس بالقوي وقد تغير في آخر عمره.\nالثاني: من حديث ابن عباس أخرجه البيهقي في \"الأسماء والصفات\" ٢/ ٣٨ (٦٠٦)، وفيه أن المسائل اليهود، وقد حسَّن إسناده ابن حجر في \"فتح الباري\" ١٣/ ٣٥٦.\nقلت: فيه عبد الله بن عيسى الحزاز أبو خلف ضعيف.\nالثالث: مراسيل: مرسل عكرمة، ومرسل قتادة، ومرسل أبي العالية رواها ابن جرير الطبري في \"جامع البيان\" ٣٠/ ٣٤٢ - ٣٤٣.\nوالحديث بشواهده حسن. وقد حسَّنه الألباني في \"صحيح سنن الترمذي\" (٢٦٨٠)، وأما اختلاف المسائل في هذِه الأحاديث -المشركون، اليهود، أعرابي- فإنَّه من باب تكرار النزول. انظر \"الإتقان\" للسيوطى ١/ ٢١٠ وما بعدها.\n(١) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٢) القصة ضعيفة جدًا، رواها الطَّبْرَانِيّ في \"المعجم الكبير\" ١٠/ ٣١٢ (١٠٧٦٠). قال الهيثمي في \"مجمع الزوائد\" ٧/ ٤١: فيه عبد العزيز بن عمران وهو ضعيف. =","vol":"30","page":502},{"text":"وقال الضحاك وقتادة ومقاتل جاء ناس من أحبار اليهود إلى رسول الله - ﷺ -، فقالوا: يَا محمَّد صف لنا ربك، لعلنا نؤمن بك، فإن الله ﷿ أنزل نعته في التوراة، فأخبرنا من أي شيء هو، ومن أي جنس، أمن ذهب هو، أمن نحاس، أم صفر، أم حديد، أم فضة (١)، وهل يأكل ويشرب، وممن ورِث الدنيا، ومن يورِّثها، فأنزل الله تعالى هذِه السورة، وهي نسبة الله خاصة (٢).\n[٣٧١٤] وأخبرني عقيل بن محمَّد (٣) أن أَبا الفرج البغدادي (٤)\n_________\n= قلت: بل متروك.\nورواها الطبري في \"جامع البيان\" ١٣/ ١١٩ من مرسل ابن زيد، وفي ١٣/ ١٢٦ من مرسل ابن جزيج. وذكره الواحدي في \"أسباب النزول\" (ص ٢٧٨ - ٢٧٩)، والبغوي في \"معالم التنزيل\" ٤/ ٣٠١، وانظر: \"جامع البيان\" للطبري ١٣/ ١٢٥، \"معالم التنزيل\" للبغوي ٨/ ٥٨٧، \"زاد المسير\" لابن الجوزي ٩/ ٢٦٦.\nوروى ابن أبي عاصم في \"السنة\" ١/ ٣٠٤، وأبو يعلى في \"مسنده\" ٦/ ٨٧ (٣٣٤١)، والبيهقي في \"الأسماء والصفات\" ٢/ ٣٨ (٦٠٥) من حديث أنس قال: أرسل رسول الله - ﷺ - رجلًا من أصحابه إلى رأس من رؤوس المشركين يدعوه إلى الله، فقال: هذا الإله الذي تدعو إليه، أمن فضة هو، أمن ذهب فتعاظم مقالته .. الحديث. وفيه أن الله أهلكه بالصاعقة، وليس فيه إشارة في سبب نزول سورة الإخلاص.\nوالحديث صححه الألباني في تخريجه لكتاب \"السنة\" في الموضع المتقدم.\n(١) في (ج): أم من نحاس، أم من صفر، أم من حديد، أم من فضة.\n(٢) ذكره الواحدي في \"أسباب النزول\" (ص ٥٠٠)، والبغوي في \"معالم التنزيل\" ٨/ ٥٨٧، وابن الجوزي في \"زاد المسير\" ٩/ ٢٦٦، وابن تيمية في \"مجموع الفتاوى\" ١٧/ ٤٥١. كلهم بغير إسناد وهو مرسل، قتادة والضَّحَاك لم يشاهدا التنزيل.\n(٣) لم أجده.\n(٤) المعافى بن زكريا، ثِقَة.","vol":"30","page":503},{"text":"أخبرهم، عن (أبي جعفر) (١) الطبري، حَدَّثَنَا ابن حميد (٢)، حَدَّثَنَا سلمة (٣)، حَدَّثني ابن إسحاق (٤)، عن محمَّد (٥)، عن (٦) سعيد (٧) قال: أتى رهط من اليهود النَّبِيّ - ﷺ -، فقالوا: يَا محمَّد هذا الذي (٨) خلق الخلق فمن خلقه؟ فغضب النَّبِيّ - ﷺ - حتَّى امتقع (٩) لونه، ثم ساورهم غضبًا لربه، فجاءه جبريل فسكّنه، وقال: اخفض عليك جناحك يَا محمَّد، وجاءه من الله بجواب ما سألوه: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ السورة، فلما تلاها عليهم النَّبِيّ -ﷺ-، قالوا له: صف لنا ربك كيف خلقه، وكيف عضده، وكيف ذراعه؟ فغضب النَّبِيّ - ﷺ - أشد من غضبه الأول (١٠) وساورهم، فأتاه جبريل فقال له مثل مقالته، وأتاه بجواب ما سألوه: ﴿وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ﴾ (١١) الآية.\n_________\n(١) في (ب)، (ج): (محمَّد بن جرير)، وهو ثِقَة.\n(٢) محمَّد بن حميد بن حيان الرَّازيّ، ضعيف.\n(٣) سلمة بن الفضل الأبرش، صدوق كثير الخطأ.\n(٤) محمَّد بن إسحاق بن يسار المطلبي، صدوق، يدلس ورمي بالتشيع والقدر.\n(٥) محمَّد بن أبي محمَّد، مولى زيد بن ثابت، مجهول.\n(٦) في الأصل: (بن) وهو خطأ.\n(٧) سعيد بن جبير، ثِقَة، ثبت، فقيه.\n(٨) في (ب)، (ج): الله تعالى.\n(٩) في (ج): انتقع. وهما بمعنى، يقال: انتقع لونه وامتقع إذا تغيَّر من خوف، أو ألم ونحو ذلك. انظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ١٠٨.\n(١٠) ساقطة من (ج).\n(١١) الزمر: ٦٧. =","vol":"30","page":504},{"text":"وقال الضحاك عن ابن عباس: أن وفد نجران قدموا على رسول الله - ﷺ -، سبعة أساقفة من بني الحارث بن كعب، فيهم السيد والعاقب، فقالوا للنبي - ﷺ -: صف لنا ربك من أي شيء هو؟ فقال النَّبِيّ - ﷺ -: \"إن ربي ليس من شيء هو (١)، وهو بائن من (٢) الأشياء\"، فأنزل الله تعالى: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ (٣) أي واحد.\nولا فرق بين الواحد والأحد عند أكثر أصحابنا (٤)، يدلُ عليه قراءة عبد الله: (قل هو الله الواحد) (٥)، وفرَّق قوم بينهما، فقال بعضهم:\n_________\n= [٣٧١٤] الحكم على الإسناد:\nضعيف؛ فيه علة الإرسال، وابن إسحاق مدلس وقد عنعن، وسلمة، صدوق كثير الخطأ، وابن حميد، ضعيف وشيخ المصنف لم أجده، ومحمَّد مجهول.\nالتخريج:\nأخرجه ابن جرير في \"جامع البيان\" ٣٠/ ٣٤٣ ومن طريقه ساقه المصنف، وأخرجه أَيضًا في سورة الزمر ٢٤/ ٢٨. وذكره السيوطي في \"الدر المنثور\" ٦/ ٧٠٥ وزاد نسبته إلى ابن المنذر.\n(١) في (ب)، (ج): ليس هو من شيء.\n(٢) في (ب)، (ج): عن.\n(٣) انظر: \"مجموع الفتاوى\" لابن تيمية ١٧/ ٤٥٢ وقال: فهؤلاء سألوا هل هو من جنس من أجناس المخلوقات؟ وهل هو مادة فبيّن الله أنَّه أحد، ليس من جنس شيء من المخلوقات، وأنه صمد ليس من مادة بل هو صمد، لم يلد ولم يولد.\n(٤) لعله يعني بذلك الشافعية إذ هو شافعي المذهب.\n(٥) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٨٢)، \"شواذ القراءة\" للكرماني (ص ٢٧٢)، \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٦ وفيه: قرأ عمر بن الخطَّاب وابن مسعود والربيع بن خثيم: (قل هو الله أحد الواحد الصمد). وفي =","vol":"30","page":505},{"text":"الواحد للفصل، والأحد للغاية. وقيل: واحد بصفاته، وأحد بذاته.\nوقيل: إن الواحد يدل على أزليته وأوّليته؛ لأن الواحد في الأعداد ركنها، وأصلها، ومبداها. والأحد يدلُّ على بينونته من خلقه في جميع الصفات، ونفي أبواب الشِّرك عنه، فالأحد بني لنفي ما يذكر معه من العدد، والواحد اسم لمفتتح العدد، فأحد يصلح في الكلام في موضع الجحود، والواحد في موضع الإثبات. تقول: لم يأتني منهم أحد، وجاءني منهم واحد، (ولا يقال: جاءني منهم أحد) (١)، لأنك إذا قلت: لم يأتني منهم أحد فالمعنى (٢) لا واحد أتاني ولا اثنان، وإذا قلت: جاءني منهم واحد فالمعنى لم يأتني منهم اثنان (٣).\nوقال ابن الأنباري: أحد في الأصل وحد، كما قالوا للمرأة (٤):\n_________\n= \"الكشاف\" للزمخشري ٤/ ٨١٢، \"فتح القدير\" للشوكاني ٥/ ٥١٦ منسوبة القراءة إلى الأَعمش. وذكرها أَحْمد بن الزُّبير الغرناطي في كتابه \"ملاك التأويل\" ٢/ ٩٥٩ وقال: وهذِه قراءة شاذة خارجة عن خط المصحف.\n(١) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٢) في (ب): فمعناه.\n(٣) انظر: \"مجاز القرآن\" لأبي عبيدة ٢/ ٣١٦، \"إعراب القرآن\" للنحاس ٥/ ٣٤٠، \"تهذيب اللغة\" للأزهري ٥/ ١٩٢، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٦)، \"عمدة الحفَّاظ\" للسمين الحلبي ١/ ٦٩، \"الدر المصون\" للسمين الحلبي ١١/ ١٤٩، \"لسان العرب\" لابن منظور ٣/ ٧٠، \"زاد المسير\" لابن الجوزي ٩/ ٢٦٧، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٩، \"فتح القدير\" للشوكاني ٥/ ٥١٥. وانظر هذِه المسألة مستوفاة في \"ملاك التأويل\" لأحمد بن الزُّبير الغرناطي ٢/ ٩٥٩ وما بعدها.\n(٤) في (ج): في المرأة.","vol":"30","page":506},{"text":"أناة، والأصل ونات من الوني وهو الفتور (١). قال الشَّاعر:\nرمته (٢) أناة من ربيعة عامر ... نؤوم الضحى في مأتم أي مأتم (٣)\nوقال النابغة في الوحد (٤):\nكأن رحلي وقد زال النهار بنا ... بذي الجليل على (٥) مستأنس وحد (٦)\n[٣٧١٥] سمعت أَبا عبد الرَّحْمَن السلمي (٧) يقول: سمعت منصور ابن عبد الله (٨) يقول: سمعت أَبا القاسم البزَّاز (٩) يقول: سمعت ابن عطاء (١٠) يقول في قوله ﷿: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ (١)﴾: هو المنفرد\n_________\n(١) انظر: \"تهذيب اللغة\" للأزهري ٥/ ١٩٧، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ٢٢٨)، وقال: الأصل في أحد وحَدٌ أي: واحد، فانقلبت الواو ألفًا .. إلخ. وانظر: \"لسان العرب\" لابن منظور ٣/ ٧٠.\n(٢) في (ج): ومنه.\n(٣) لم أهتد إلى قائله.\n(٤) في (ب)، (ج): الواحد، وهو خطأ.\n(٥) في (ج): عن.\n(٦) انظر \"ديوانه\" (ص ٣١)، \"إعراب القرآن\" للنحاس ٥/ ٣١٠، \"الأغاني\" لأبي الفرج الأصفهاني ١١/ ٣٦.\n(٧) محمَّد بن الحسين تكلموا فيه وليس بعمدة.\n(٨) الأَصْبهانِيّ، أبو نصر، لم يذكر بجرح أو تعديل.\n(٩) هو بكر بن محمَّد بن إبراهيم بن المواز الإسكندراني، ذكر ابن يونس أنَّه اختلط.\n(١٠) أَحْمد بن محمَّد بن سهل بن عطاء، أبو العباس، زاهد عابد، راج عليه مال الحلاج فصححه.","vol":"30","page":507},{"text":"بإيجاد المفقودات (١)، والمتوحد بإظهار الخفيات (٢).\nقراءة العامة ﴿أَحَدٌ﴾ بالتنوين، وقرأ الحسن ونصر بن عاصم، وابن أبي إسحاق (٣)، وأبان بن عثمان، وهارون بن عيسى: (أحدُ الله) بلا تنوين، طلبًا للخفة، وفرارًا من التقاء الساكنين (٤)، كقراءة من قرأ ﴿عُزَيْرٌ ابْنُ اللَّهِ﴾ (٥) من غير (٦) تنوين (٧).\n_________\n(١) في الأصل: المفقود.\n(٢) [٣٧١٥] الحكم على الإسناد:\nضعيف، فيه شيخ المصنف تكلموا فيه وليس بعمدة، وشيخه لم يذكر بجرح أو تعديل، وأبو القاسم اختلط.\nالتخريج:\nأخرجه أبو عبد الرَّحْمَن السلمي في \"حقائق التفسير\" ٣٧٦ / أ.\n(٣) في الأصل: عثمان، وهو خطأ، وما أثبته من (ب)، (ج) وهو عبد الله بن أبي إسحاق بن زيد الحضرميّ.\n(٤) انظر: \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٨٢)، \"معاني القرآن\" للفراء ٣/ ٣٠٠، \"جامع البيان\" للطبري ٣٠/ ٣٤٤، \"الكامل في القراءات الخمسين\" للهذلي ٣٤٤ / ب، \"إعراب القرآن\" للنحاس ٥/ ٣٠٩، \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٤٤، \"معاني القرآن\" للزجاج ٥/ ٣٧٧، \"شواذ القراءة\" للكرماني (ص ٢٧٢)، \"البحر المحيط\" لأبي حيان ٨/ ٥٢٩، \"فتح القدير\" للشوكاني ٥/ ٥١٦، وقال: ويجاب عنه بأن الفرار من التقاء الساكنين قد حصل مع التنوين، بتحريك الأول منهما بالكسر ..\n(٥) التوبة: ٣٠.\n(٦) في (ب)، (ج): بغير.\n(٧) أكثر القراء على القراءة بها، حيث قرأ عاصم والكسائي ويعقوب بالتنوين، وقرأ الباقون من غير تنوين، وذلك لاجتماع العجمة والعلمية فيه، ومن قرأ بالتنوين فقد جعله عربيًّا. =","vol":"30","page":508},{"text":"<span data-type=\"title\" id=toc-6689>٢ </span>- وأما قوله: ﴿اللَّهُ الصَّمَدُ (٢)﴾\nفاختلفوا فيه: فقال ابن عباس ومجاهد والحسن وسعيد بن جبير: الذي لا جوف له، وقال سعيد بن المسيّب: الذي لا حشو له، الشعبي: الذي لا يأكل ولا يشرب، (عكرمة: الذي لا يخرج منه شيء) (١) وقيل: تفسيره ما بعده، وإليه ذهب القرظي (٢) (٣).\n_________\n= انظر: \"المبسوط في القراءات العشر\" لابن مهران الأَصْبهانِيّ (ص ١٩٤)، \"التيسير\" للداني (ص ٩٦)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢٧٩، \"معاني القرآن\" للفراء ١/ ٤٣١، \"فتح القدير\" للشوكاني ٢/ ٣٥٢.\n(١) ما بين القوسين ساقط من الأصل، وما أثبته من (ب)، (ج).\n(٢) في الأصل: الشعبي: الذي لا يأكل ولا يشرب، وإليه ذهب القرظي، وقيل تفسيره ما بعده، وما أثبته من (ب)، (ج)، لأنه هو الصواب، إذ محمَّد بن كعب القرظي لم يقل بقول الشعبي، وإنما قال: الصمد الذي لم يلد ولم يولد ولم يكن له كفوًا أحد، فجعل تفسيره ما بعده، كما في \"جامع البيان\" ٣٠/ ٣٤٦.\n(٣) هذِه الأقوال رواها ابن أبي عاصم في \"السنة\" ١/ ٢٩٩، ورواها الطبري في \"جامع البيان\" ٣٠/ ٣٤٤.\nفأما قول ابن عباس فإسناد ابن أبي عاصم فيه عبد الله بن ميسرة، أبو إسحاق، الكُوفيّ، ضعيف، كما في \"تقريب التهذيب\" لابن حجر ١/ ٥٣٩. وفي إسناد الطبري عطية العوفي، صدوق يخطئ كثيرًا، كما في \"تقريب التهذيب\" لابن حجر ١/ ٦٧٨. فالأثر بهذين الطريقين يكون حسنًا والله أعلم.\nوأما قول مجاهد والحسن فروياه بإسناد صحيح. وأما قول سعيد بن جبير فإسناد ابن أبي عاصم فيه محمَّد بن مسلم الطَّائِفِيِّ، صدوق، يخطئ من حفظه كما في \"تقريب التهذيب\" لابن حجر ٢/ ١٣٣، إلَّا أنَّه قد تابعه عند الطبري الرَّبيع بن مسلم الجمحي، وهو ثِقَة، كما في \"تقريب التهذيب\" لابن حجر ١/ ٢٩٥ فيكون الأثر صحيحًا.\nوأما قول سعيد بن المسيّب فإسناده ضعيف، فيه المستقيم بن عبد الملك، واسمه =","vol":"30","page":509},{"text":"[٣٧١٦] أخبرنا محمَّد بن الفضل (١)، أخبرنا محمَّد بن إسحاق بن\n_________\n= عثمان، ليِّن الحديث كما في \"تقريب التهذيب\" لابن حجر ١/ ٦٦٢.\nوأما قول الشعبي فإسناد ابن أبي عاصم صحيح، وإسناد الطبري فيه زكريا بن أبي زائدة ثِقَة، إلَّا أنَّه مدلس كما في \"تقريب التهذيب\" لابن حجر ١/ ٣١٣، وقد عنعن، لكن قد تابعه يحيى بن سعيد وعيسى بن يونس عند ابن أبي عاصم. وأما قول عكرمة فروياه بإسناد صحيح، وقد ضعفَّه العلَّامة الألباني في تخريجه لكتاب \"السنة\" لابن أبي عاصم حيث وهم -حفظه الله- في تسمية أبي رجاء الراوي عن عكرمة، فسماه مطر بن طهمان، وهو صدوق كثير الخطأ كما في \"تقريب التهذيب\" لابن حجر ٢/ ١٨٧ إلَّا أن أَبا رجاء قد جاء مصرحًا به عند الطبري في \"جامع البيان\" ٣٠/ ٣٤٦، فقال: عن أبي رجاء محمَّد بن سيف -تصحف فيه إلى يوسف-، ومحمَّد بن سيف ثِقَة كما في \"تقريب التهذيب\" لابن حجر ٢/ ٨٥. بالإضافة إلى أن ابن أبي عاصم قد رواه عن أبي رجاء من ثلاثة طرق: من طريق شعبة عنه، ومن طريق إسماعيل بن عليّة عنه، ومن طريق يزيد بن زريع عنه. وكلهم قد رووا عن محمَّد بن سيف. بخلاف مطر بن طهمان فإنِّي لم أر من هؤلاء روى عنه سوى شعبة.\nوأما قول محمَّد بن كعب القرظي فروياه بإسناد ضعيف فيه أبو معشر الراوي عنه، واسمه نجيح بن عبد الرَّحْمَن السندي ضعيف، كما في \"تقريب التهذيب\" لابن حجر ٢/ ١٤١، إلَّا أن الإِمام أَحْمد قال: يُكتب حديثه عن محمَّد بن كعب في \"التفسير\"، وقال ابن المدينيّ: يحدث عن محمَّد بن كعب بأحاديث صالحة \"تهذيب التهذيب\" لابن حجر ٥/ ٦١١ - وروى بعض هذِه الأقوال البيهقي في \"الأسماء والصفات\" ١/ ١٥٦.\nوانظر: \"معالم التنزيل\" للبغوي ٨/ ٥٥٨، \"زاد المسير\" لابن الجوزي ٩/ ٢٦٨. ومعنى هذِه الأقوال: أي أن الله غني عن هذِه الأشياء لكمال غناه ﷾، والخالق جلَّ وعلَا أحق بكل غنى وكمال جعله لبعض مخلوقاته.\nانظر: \"مجموع الفتاوى\" لابن تيمية ١٧/ ٢٣٩.\n(١) أبو طاهر النَّيْسَابُورِيّ، تغير عقله قبل موته، وما سمع أحد من بعد تغيره.","vol":"30","page":510},{"text":"خزيمة (١)، حَدَّثَنَا أَحْمد بن منيع (٢) ومحمود بن خداش (٣) قالا: حَدَّثَنَا أبو سعد الصغاني (٤)، حَدَّثَنَا أبو جعفر الرَّازيّ (٥)، عن الرَّبيع (٦)، عن أبي العالية (٧)، عن أُبي بن كعب قال: الصمد الذي لم يلد ولم يولد، لأنه ليس شيء يولد إلَّا سيموت، وليس شيء يَرِثْ (٨) إلَّا سَيُورث، إن الله لا يموت ولا يُورث (٩).\nوقال أبو وائل شَقِيق بن سلمة: هو السيِّد الذي قد انتهى سؤدده (١٠)، وهي رواية علي بن أبي طلحة عن ابن عباس قال: هو\n_________\n(١) ثِقَة، إمام الأئمة.\n(٢) أبو جعفر البَغَوِيّ، ثِقَة حافظ.\n(٣) الطالقاني، صدوق.\n(٤) في (ب)، (ج): أبو سعيد الصَّنْعانِيّ. وهو محمَّد بن ميسر، ضعيف\n(٥) عيسى بن أبي عيسى، صدوق سيئ الحفظ.\n(٦) ابن أنس البكري، صدوق له أوهام\n(٧) رفيع بن مهران، ثِقَة.\n(٨) في (ج): يموت.\n(٩) [٣٧١٦] الحكم على الإسناد:\nضعيف؛ فيه الصغاني ضعيف، وأبو جعفر الرَّازيّ صدوق سيئ الحفظ، والربيع بن أنس صدوق له أوهام. قال ابن حبان: النَّاس يتقون حديثه، ما كان من رواية أبي جعفر عنه لأن في تخريجه اضطرابًا كثيرًا. \"الثِّقات\" ٤/ ٢٢٨.\nالتخريج:\nأخرجه التِّرْمِذِيّ في كتاب تفسير القرآن، باب: ومن سورة الإخلاص (٣٣٦٤)، وابن أبي عاصم في \"السنة\" ١/ ٢٩٨، وابن عدي في \"الكامل في ضعفاء الرجال\" ٧/ ٤٦٠.\nكلهم ضمن حديث انسب لنا ربك، وقد حسَّنت الحديث هناك بشواهده أما الموقوف هنا فليس له شواهد فيبقى على ضعفه.\n(١٠) رواه عبد الرَّزّاق في \"تفسير القرآن\" ٢/ ٤٠٧، وابن أبي عاصم في \"السنة\" =","vol":"30","page":511},{"text":"السيِّد الذي قد كُمل في جميع أنواع الشرف والسؤدد (١). غيره: هو السيِّد المقصود في الحوائج (٢) (٣)، تقول العرب: صمدت فلانًا أصمِده وأصمُدُه صمْدًا -بسكون الميم- إذا قصدته، والمصمود صمد كالقبض والنقض، ويقال: بيت مصمود (٤) ومصمد إذا قصده النَّاس في حوائجهم (٥). قال طرفة:\n_________\n= ٢/ ٣٣٠، والطبري في \"جامع البيان\" ٣٠/ ٣٤٦، والبيهقي في \"الأسماء والصفات\" ١/ ١٥٧ (٩٩) وإسناده صحيح. وذكره البُخَارِيّ في كتاب التفسير، باب قوله ﴿اللَّهُ الصَّمَدُ (٢)﴾ معلقًا، قال ابن حجر في \"فتح الباري\" ٨/ ٧٤٠: وقد وصله الفريابي من طريق الأَعمش عنه.\n(١) رواه الطبري في \"جامع البيان\" ٣٠/ ٣٤٦، والبيهقي في \"الأسماء والصفات\" ١/ ١٥٦ (٩٨) وفي إسناده معاوية بن صالح الحضرميّ صدوق له أوهام، كما في \"تقريب التهذيب\" لابن حجر ٢/ ١٩٦، وأبو صالح عبد الله بن صالح كاتب الليث، صدوق كثير الغلط كما في \"تقريب التهذيب\" لابن حجر ١/ ٥٠١. والأثر ذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٥٨٨، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥١٣.\n(٢) في (ج): الحاجات.\n(٣) روى نحوه عكرمة والضَّحَاك عن ابن عباس، كما في \"تفسير القرآن العظيم\" لابن كثير ١٤/ ٥١٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٤٥. وذكره البَغَوِيّ في \"معالم التنزيل\" ٨/ ٥٨٨، ولم ينسبه. وصحح هذا القول الخطابي كما في \"مجموع الفتاوى\" لابن تيمية ١٧/ ٢١٨.\n(٤) في (ب): معمود.\n(٥) انظر: \"الصحاح\" للجوهري ٢/ ٤٩٩، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٣٠٩، \"لسان العرب\" لابن منظور ٣/ ٢٥٨، \"معالم التنزيل\" للبغوي ٨/ ٥٨٨، \"مجموع الفتاوى\" لابن تيمية ١٧/ ٢١٧.","vol":"30","page":512},{"text":"وإن يلتقِ الحيُّ الجميع تُلاقني ... إلى ذروة البيت الرفيع المصمَّدِ (١)\nوأنشد الأئمة في الصمد:\nألا بكَّر الناعي بخير بني أسد ... بعمرو بن مسعود وبالسيِّد الصمد (٢)\nوقال آخر:\nعلوته بحسام ثم قلت له ... خذها حذيف وأنت السيِّد الصمد (٣)\nوقال قتادة: الصمد الباقي بعد خلقه (٤).\n_________\n(١) البيت من معلقته المشهورة: انظر: \"ديوانه\" (ص ٣٠)، \"معجم مقاييس اللغة\" لابن فارس ٣/ ٣١٠.\n(٢) هذا البيت من شواهد أبي عبيدة في \"مجاز القرآن\" ٢/ ٣١٦، ونسبه إلى الأسدي، ومطلعه لقد بكَّر، وأورده الطبري في \"جامع البيان\" ٣٠/ ٣٤٧، وابن منظور في \"لسان العرب\" ٣/ ٢٥٨.\nوالبيت أورده ابن عباس في \"سؤالات نافع بن الأزرق له\"، ونسبه إلى الأسدية كما رواه الطَّبْرَانِيّ في \"المعجم الكبير\" ١٠/ ٢٤٨، وهذِه القصة متكلم فيها، قال الهيثمي في \"مجمع الزوائد\" ٧/ ١٤٥: رواه الطَّبْرَانِيّ وفي إسناده جويبر، وهو متروك.\n(٣) البيت غير منسوب في \"معجم مقاييس اللغة\" لابن فارس ٣/ ٣١٠، \"الصحاح\" للجوهري ٢/ ٤٩٩، \"لسان العرب\" لابن منظور ٣/ ٢٥٨.\n(٤) أخرجه: ابن أبي عاصم في \"السنة\" ١/ ٣٠١، والطبري في \"جامع البيان\" ٣٠/ ٣٤٧، والبيهقي في \"الأسماء والصفات\" ١/ ١٥٩ (١٥٩) وإسناده صحيح. ورواه ابن أبي حاتم في \"تفسير القرآن العظيم\" كما في \"مجموع الفتاوى\" لابن تيمية ١٧/ ٢١٩.","vol":"30","page":513},{"text":"عاصم ومعمر: هو الدائم (١). علي بن موسى الرضا: هو الذي آيست العقول عن الإطلاع على كيفيته.\nمحمد بن علي الترمذي: هو الأزلي بلا عدد، والباقي بلا أمد والقائم بلا عمد. الحسين بن الفضل: هو الأزلي بلا ابتداء.\nوقيل: هو الذي جلَّ عن شبه (٢) المصورين، وقيل: هو بمعنى نفي التجزي والتأليف عن ذاته (٣) (٤).\nميسرة: المصمت (٥). ابن مسعود: الذي ليست له أحشاء (٦).\n_________\n(١) انظر: \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٤٥، \"فتح القدير\" للشوكاني ٥/ ٥١٦، غير منسوب، وعند الطبري في \"جامع البيان\" ٣٠/ ٣٤٧ من رواية معمر عن قتادة.\n(٢) في (ج): شبيه.\n(٣) في (ج): أدائه.\n(٤) انظر هذِه الأقوال في \"حقائق التفسير\" للسلمي (٣٧٦ / ب)، \"مجموع الفتاوى\" لابن تيمية ١٧/ ٢١٨ وقال عن القول الأخير: وهذا قول كثير من أهل الكلام.\n(٥) أخرجه ابن أبي عاصم في \"السنة\" ١/ ٣٠١ وضعفه الألباني في تخريجه لكتاب \"السنة\"؛ لأنه من رواية عطاء بن السائب عنه، وعطاء بن السائب اختلط، وقال: وسائر رجاله رجال الشيخين، قال ابن قتيبة: كأن الدال في هذا التفسير مبدلة من تاء، والصمت من هذا، وتعقبه ابن تيمية في \"مجموع الفتاوى\" ١٧/ ٢١٥ بقوله: قلت: لا إبدال في هذا، ولكن هذا من جهة الاشتقاق الأكبر.\n(٦) رواه ابن أبي حاتم في \"تفسيره\" كما في \"مجموع الفتاوى\" لابن تيمية ١٧/ ٢٢٠، قال ابن أبي حاتم: حدثنا أبو سعيد الأشج، ثنا أبو أحمد، ثنا مندل بن علي، عن أبي روق عطية بن الحارث، عن أبي عبد الرحمن السلمي، عن عبد الله بن مسعود: فذكره.\nوإسناده ضعيف؛ فيه مندل بن علي العنزي ضعيف. كما في \"تقريب التهذيب\" لابن حجر ٢/ ٢١٢.","vol":"30","page":514},{"text":"أبو إسحاق الكوفي عن عكرمة: الصمد الذي ليس فوقه أحد (١)، وهو قول على (٢) - ﵁ -. السدي: هو المقصود إليه في الرغائب، المستعان به (٣) عند المصائب (٤). يمان: الذي لا ينام. كعب الأحبار: الذي لا يكافئه من خلقه أحد (٥).\nابن كيسان: الذي لا يوصف بصفته أحد (٦).\nمقاتل بن حيان: الذي لا عيب فيه. ربيع: الذي لا تعتريه الآفات.\nسعيد بن جبير أيضًا: الكامل في جميع صفاته وأفعاله (٧).\nالصادق: هو الغالب الذي لا يُغلب (٨).\nأبو هريرة: هو المستغني عن كل أحد والمحتاج إليه كل أحد (٩).\nمرة الهمداني: هو الذي لا يبلى ولا يفن، الحسين بن الفضل\n_________\n(١) انظر: \"مجموع الفتاوى\" لابن تيمية ١٧/ ٢١٦.\n(٢) انظر: \"مجموع الفتاوى\" لابن تيمية ١٧/ ٢١٦.\n(٣) ساقطة من (ب)، (ج).\n(٤) انظر: \"النكت والعيون\" للماوردي ٦/ ٣٧٢.\n(٥) رواه ابن أبي حاتم في \"تفسير القرآن العظيم\"، ونسبه إلى قتادة بإسناد صحيح.\nانظر: \"مجموع الفتاوى\" لابن تيمية ١٧/ ٢٢٢.\n(٦) قول ابن كيسان، ساقط من (ب)، (ج).\n(٧) قول سعيد بن جبير، ساقط من (ج).\n(٨) انظر: \"غرائب القرآن ورغائب الفرقان\" للحسن القمي النيسابوري ٣٠/ ٢٢٠.\n(٩) انظر: \"النكت والعيون\" للماوردي ٦/ ٣٧٢.","vol":"30","page":515},{"text":"أيضًا: هو الذي يحكم (١) ما يريد ويفعل ما يشاء، ولا معقب لحكمه، (ولا رادَّ لقضائه.\nمحمد بن علي أيضًا: الصمد الذي لا تدركه الأبصار، ولا تحويه الأفكار، ولا تبلغه الأقطار (٢)، وكل شيء عنده بمقدار) (٣).\nابن عطاء: الصمد (٤) الذي لم يتبين عليه أثر فيما أظهر (٥).\nجعفر: الذي لم يعط لخلقه من معرفته إلَّا الاسم والصفة.\nجنيد: الذي لم يجعل لأعدائه سبيلًا إلى معرفته. وقيل: هو الذي لا يُدْرَكُ حقيقة نعوته وصفاته، ولا يتسع له (٦) اللسان، ولا يشير إليه البنان. ابن عطاء (٧): هو المتعالي عن الكون والفساد (٨).\n_________\n(١) في الأصل: يفعل، والمثبت من (ب)، (ج).\n(٢) في (ج): لا تحويه الأقطار، ولا تبلغه الأفكار.\n(٣) ما بين القوسين ساقط من الأصل، وأثبته من (ب)، (ج).\n(٤) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٥) قال ابن تيمية في \"مجموع الفتاوى\" ١٧/ ٢١٨: يريد قوله: ﴿وَمَا مَسَّنَا مِنْ لُغُوبٍ﴾ [ق: ٣٨].\n(٦) في (ب)، (ج): إليه.\n(٧) في (ب)، (ج): ابن عطاء أيضًا.\n(٨) ذكر جميع هذِه الأقوال ابن تيمية في \"مجموع الفتاوى\" ١٧/ ٢١٦ - ٢١٨ عند تفسيره لسورة الإخلاص.\nوانظر بعض هذِه الأقوال في: \"حقائق التفسير\" للسلمي (٣٧٦ / ب)، \"معالم التنزيل\" للبغوي ٨/ ٥٨٨، \"لباب التأويل\" للخازن ٤/ ٤٩٧، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٤٥، \"فتح القدير\" للشوكاني ٥/ ٥١٦.","vol":"30","page":516},{"text":"وقال الواسطي: هو الذي لا يُستخرق، ولا يُستغرق، ولا تعترض عليه القواطع والعلل (١).\nوقال جعفر الصادق (٢) أيضًا: الصمد خمس حروف:، فالألف دليل على أحديته، واللام دليل على إلاهيته، وهما مدغمان لا يظهران على اللسان، ويظهران في الكتابة، فدلَّ ذلك على أن أحديته وألوهيته خفية لا تدرك بالحواس، وأنه لا يقاس بالناس فخفاؤه (٣) في اللفظ دليل على أن العقول لا تدركه ولا تحيط به علمًا، وإظهاره في الكتابة دليل على أنه يظهر على (٤) قلوب العارفين، ويبدو لأعين المحبين (٥) في دار السلام، والصَّاد دليل على صدقه، فوعده صدق، وقوله صدق، وفعله صدق، ودعا عباده إلى الصدق، والميم دليل على ملكه، فهو الملك على الحقيقة، والدال علامة دوامه في أبديته وأزليته (٦).\n_________\n(١) انظر: \"حقائق التفسير\" للسلمي (٣٧٧ / أ).\n(٢) ساقط من الأصل، وأثبته من (ب)، (ج).\n(٣) في (ج): بخفائه.\n(٤) في (ب)، (ج): في.\n(٥) في (ج): المختبين.\n(٦) ذكره السلمي في \"حقائق التفسير\" (٣٧٦ / أ).\nقال شيخ الإسلام عن الرافضة في \"منهاج السنة\" ٢/ ٤٦٤: ما كذب على أحد ما كُذب على جعفر الصادق، حتى نسبوا إليه كتاب \"الجفر\" ... و\"منافع سور القرآن في المنام\"، وما يذكر عنه من حقائق التفسير التي ذكر كثيرًا منها أبو عبد الرحمن السلمي. =","vol":"30","page":517},{"text":"<span data-type=\"title\" id=toc-6690>٣ </span>- ﴿لَمْ يَلِدْ وَلَمْ يُولَدْ (٣) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (٤)﴾\nاختلف القراء فيه فقرأ حمزة ويعقوب ساكنة الفاء مهموزة (١)، ومثله روى العباس عن أبي عمرو وإسماعيل عن نافع، وقرأ شيبة\n_________\n= وقال في ٨/ ١١: وكذلك جعفر الصادق قد كُذب عليه من الأكاذيب ما لا يعلمه إلَّا الله .. وحتى نسب إليه أنواع من تفسير القرآن على طريقة الباطنية، كما ذكر ذلك عنه أبو عبد الرحمن السلمي في كتاب \"حقائق التفسير\" فذكر قطعة من التفاسير التي هي من تفاسيره، وهو من باب تحريف الكلم عن مواضعه، وتبديل مراد الله تعالى من الآيات بغير مراده.\nوالراجح في معنى الصمد هو ما قاله شيخ الإسلام ابن تيمية: للسلف فيه أقوال متعددة، قد يظن أنها مختلفة، وليس كذلك بل كلها صواب، والمشهور منها قولان:\nأحدهما: أن الصمد هو الذي لا جوف له، وهو قول أكثر السلف من الصحابة والتابعين وطائفة من أهل اللغة.\nوالثاني: أنه السيِّد الذي يصمد إليه في الحوائج، وهو قول طائفة من السلف والخلف وجمهور اللغويين. \"مجموع الفتاوى\" لشيخ الإسلام ١٧/ ٢١٤ بتصرف يسير.\nوقد تقدمت أقوالهم وذكرت الحكم عليه بالصحة والضعف. واختار هذا ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥١٤، حيث نقل قول الطبراني بعد إيراده كثيرًا من هذِه الأقوال: وكل هذِه صحيحة، وهي صفات ربنا ﷿ هو الذي يصمد إليه في الحوائج، وهو الذي قد انتهى سؤدده، وهو الصمد الذي لا جوف له، ولا يأكل ولا يشرب، وهو الباقي بعد خلقه، وقال البيهقي نحو ذلك.\nوهذا هو اختيار الزجاج أيضًا في \"معاني القرآن\" ٥/ ٣٧٨.\nقلت: وبعض ما ذكر المصنف هو من باب التفسير الإشاري عند الصوفية، وقد تقدم الكلام في سورة الضحى، وأنه لا بأس به إذا اجتمعت به أربعة شروط.\n(١) أي مهموزة الواو.","vol":"30","page":518},{"text":"مشبعة (١) غير مهموزة، ومثله روى حفص عن عاصم، وقرأ الآخرون مثقلًا مهموزًا، وكلها لغات صحيحة فصيحة (٢). معناه: المِثْل أحدٌ، أي هو أحد، وقيل: على التقديم والتأخير مجازه (لم يكن له أحدٌ كفوًا) (٣).\nوقال عبد خير: سأل رجل علي بن أبي طالب - ﵁ - عن تفسير هذِه السورة؟ فقال: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾ بلا تأويل عدد، ﴿اللَّهُ الصَّمَدُ﴾ لا (٤) تبعيض بدد (٥). لم يلد فيكون مورثًا هالكًا، ولم يولد فيكون إلهًا مشاركًا، ولم، يكن له من خلقه كفوًا أحد (٦).\n[٣٧١٧] وأخبرنا أبو عبد الرحمن السلمي (٧) بقرآءتي عليه (٨) قال:\n_________\n(١) ساقطة من (ج).\n(٢) انظر: \"المبسوط في القراءات العشر\" لابن مهران الأصبهاني (ص ٤٢١)، \"علل القراءات\" للأزهري ٢/ ٨٥٧، \"التيسير\" للداني (ص ١٨٣)، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٢١٦، وفي ٢/ ٤٠٤، \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٧، \"البحر المحيط\" لأبي حيان ٨/ ٥٣.\n(٣) انظر: \"إعراب القرآن\" للنحاس ٥/ ٣١٢، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ٢٣١)، \"البحر المحيط\" لأبي حيان ٨/ ٥٣٠.\n(٤) في (ب)، (ج): بلا.\n(٥) في (ج): مدد.\n(٦) ذكره الطبري في كتابه \"جامع البيان\" ٣٠/ ٢٨٢، كما ذكره المصنف من غير إسناد.\n(٧) محمد بن الحسين، تكلموا فيه، وليس بعمدة.\n(٨) (بقرآءتي عليه) ساقطة من (ب)، (ج).","vol":"30","page":519},{"text":"سمعت أبا بكر الرازي (١)، يقول: سمعت أبا على الروذباري (٢)، يقول: وجدنا أنواع الشرك ثمانية: النقص (٣)، والتقلب، والكثرة، والعدد وكونه علة أو معلولًا، والأشكال والأضداد، فنفى الله تعالى عن صفته نوع الكثرة والعدد بقوله: ﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾، ونفى النقص والتقلب بقوله: ﴿اللَّهُ الصَّمَدُ﴾، ونفى العلل (٤) والمعلول بقوله: ﴿لَمْ يَلِدْ وَلَمْ يُولَدْ﴾، ونفى الأشكال والأضداد بقوله: ﴿وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ﴾ فحصلت الوحدانية البحت لذلك سميت سورة الإخلاص (٥).\n_________\n(١) محمد بن عبد الله بن عبد العزيز بن شاذان الرازي، ما هو بمؤتمن.\n(٢) أحد شيوخ الصوفية لم يذكر بجرح أو تعديل.\n(٣) في (ج): (التنقص) في الموضعين.\n(٤) في (ج): العلة.\n(٥) [٣٧١٧] الحكم على الإسناد:\nضعيف شيخ المصنف وشيخه متكلم فيهما.\nالتخريج:\nأخرجه أبو عبد الرحمن السلمي في \"حقائق التفسير\" (٣٧٧ / أ)، ومن طريقه أخرجه المصنف.\nوفي سبب تسمية هذِه السورة بسورة الإخلاص: راجع \"تفسير الماوردي\" ٦/ ٣٧١.","vol":"30","page":520},{"text":"<span data-type=\"title\" id=toc-6691>١١٣ - سُورَة الفلق</span>","vol":"30","page":521},{"text":"سورة الفلق\nمدنية (١)، وهي أربعة (٢) وسبعون حرفًا، وثلاث وعشرون كلمة وخمس آيات (٣).\n[٣٧١٨] أخبرنا أبو عمرو الفراتي (٤)، أخبرنا أبو (٥) موسى، أخبرنا مكي بن عبدان (٦)، حدثنا سليمان بن داود (٧)، حدثنا أحمد ابن نصر (٨)، حدثنا أبو معاذ (٩)، عن أبي عصمة نوح بن أبي\n_________\n(١) مدنية في قول ابن عباس رواية أبي صالح، وبه قال قتادة في آخرين.\nالقول الثاني: أنها مكية، قاله ابن عباس في رواية كريب، وبه قال الحسن وعطاء وعكرمة وجابر. والصحيح هو القول الأول، ويدلُّ عليه سبب نزول السورة في حديث عقبة بن عامر الآتي، حيث أن عقبة من أهل المدينة.\nانظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٨، \"زاد المسير\" لابن الجوزي ٩/ ٢٧٠، \"لباب التأويل\" للخازن ٤/ ٤٤٩، \"فتح القدير\" للشوكاني ٥/ ٥١٨.\n(٢) في (ج): تسعة.\n(٣) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٩٧)، وفيه: تسعة وسبعون حرفًا، \"لباب التأويل\" للخازن ٤/ ٤٩٩.\n(٤) في (ب)، (ج): أبو عمرو أحمد بن أبي الفراتي، وهو الخوجاني، لم يذكر بجرح أو تعديل.\n(٥) ساقطة من (ج)، وهو عمران بن موسى الفرغاني، لم يذكر بجرح أو تعديل.\n(٦) أبو حاتم التميمي، ثقة، مأمون.\n(٧) لم يتبين لي من هو.\n(٨) لم أجده.\n(٩) الفضل بن خالد، ذكره ابن حبان في \"الثقات\".","vol":"30","page":523},{"text":"مريم (١)، عن زيد (٢) العمِّي (٣)، عن أبي نضرة (٤)، عن ابن عباس، عن أُبي بن كعب، عن النبي - ﷺ -: \"من قرأ المعوذتين فكأنما قرأ الكتب التي أنزلها الله تعالى كلها\" (٥).\n[٣٧١٩] وأخبرنا أبو الحسن عبد الرحمن بن إبراهيم بن محمد العدل (٦)، حدثنا أبو العباس محمد بن يعقوب (٧)، أخبرنا العباس (٨) بن الوليد بن مَزْيد (٩) البيروتي (١٠)، أخبرني أبي (١١)، حدثنا الأوزاعي (١٢)، حدثني يحيى بن أبي كثير (١٣)، حدثني محمد بن\n_________\n(١) كذبوه في الحديث، وقال ابن المبارك: كان يضع.\n(٢) في (ج): عن يزيد بن أبي مريم وهو خطأ.\n(٣) زيد بن الحواري أبو الجواري، ضعيف.\n(٤) المنذر بن مالك بن قُطعة، ثقة.\n(٥) [٣٧١٨] الحكم على الإسناد:\nموضوع، فيه أبو عصمة كذبوه، وفيه من لم يذكر بجرح أو تعديل، ومن لم أجده.\nالتخريج:\nسبق الكلام عليه.\n(٦) ابن أبي إسحاق المزكى، ثقة.\n(٧) الأصم، ثقة.\n(٨) في (ج): أبو العباس، وهو خطأ.\n(٩) في (ج): مرثد، وهو خطأ.\n(١٠) ساقط من الأصل، وأثبته من (ب)، (ج)، وهو أبو الفضل العذري، ثقة.\n(١١) الوليد بن مزيد العُذري، أبو العباس، ثقة، ثبت.\n(١٢) عبد الرحمن بن عمرو، ثقة، جليل.\n(١٣) أبو نصر اليمامي، ثقة، ثبت.","vol":"30","page":524},{"text":"إبراهيم بن الحارث التيمي (١)، عن عقبة بن عامر الجهني (٢) - ﵁ - أن رسول الله - ﷺ - قال له: \"ألَا أُخبرك بأفضل ما تعوذ به المتعوذون\"، قلت: بلى، قال: \" ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾ و﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾ \" (٣).\n_________\n(١) أبو عبد الله المدني، ثقة له أفراد.\n(٢) صحابي مشهور.\n(٣) [٣٧١٩] الحكم على الإسناد:\nمنقطع، محمد بن إبراهيم لم يسمع الحديث من عقبة، والحديث بطرقه صحيح كما سيأتي في التخريج، وانظر ما بعده.\nالتخريج:\nرواه الإمام أحمد في \"مسنده\" ٤/ ٤٢٨ (١٥٠٢٢). والطبراني في \"المعجم الكبير\" ١٧/ ٣٤٢ (٩٤٣) كلاهما من طريق يحيى بن أبي كثير به. إلا أن الإمام أحمد رواه في \"المسند\" ٥/ ١٥١ (١٦٩٣٨)، وجعله من رواية محمد بن إبراهيم. أن أبا عبد الله أخبره أن ابن عابس -هو عقبة بن عامر- الجهني أخبره.\nكذا أخرجه النسائي في كتاب الاستعاذة ٨/ ٢٥٠، ورواه كذلك في \"السنن الكبرى\" ٤/ ٤٤٠. وابن أبي عاصم في كتاب \"الآحاد والمثاني\" ٥/ ٣٥ (٢٥٧٤). وابن سعد في \"الطبقات الكبرى\" ٢/ ٢١٠.\nوأبو عبد الله قال عنه الذهبي: لا يُعرف، وقال ابن حجر: مقبول، وذكره ابن حبان في \"الثقات\".\nترجمته في: \"الكنى\" للبخاري (٤١٤)، \"الثقات\" لابن حبان ٥/ ٥٧٨، \"ميزان الاعتدال\" للذهبي ٤/ ٥٤٥، \"تقريب التهذيب\" لابن حجر ٢/ ٤٢٩. فالحديث بهذا الإسناد ضعيف، إلَّا أن للحديث طرفا كثيرة سيذكر المصنف بعد هذا الحديث شيئًا منها، وقد رواها الإمام أحمد في \"مسنده\" في الموضع المتقدم. والنسائي في كتاب الاستعاذة ٨/ ٢٥٠ مستوفاة، يصح بها الحديث، وذكر ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٢٠ طرقًا كثيرة لهذا الحديث. ثم قال: فهذِه طرق عن عقبة كالمتواترة عنه تفيد. القطع عند كثير من المحققين في الحديث. =","vol":"30","page":525},{"text":"[٣٧٢٠] وأخبرنا الخبازي (١)، حدثنا ابن عدي (٢) حدثنا إبراهيم ابن دحيم (٣)، حدثنا أبي (٤)، حدثنا الوليد بن مسلم (٥)، حدثنا هشام بن الغاز (٦)، عن يزيد بن يزيد بن جابر (٧)، عن القاسم أبي عبد الرحمن (٨)، عن عقبة بن عامر (٩) قال: قال رسول الله - ﷺ -: \"يا عقبة ألَا أعلمك سورتين هما أفضل القرآن -أو من (١٠) أفضل القرآن-\"، قلت: بلى يا رسول الله، فعلمني المعوذتين ثم قرأ بهما في صلاة الغداة، وقال لي: \"اقرأ بهما كلما قمت ونمت\".\n_________\n= والحديث صححه الألباني أيضًا في \"سلسلة الأحاديث الصحيحة\" (١١٠٤)، \"صحيح الجامع\" (٧٨٣٩).\n(١) في (ب)، (ج): أبو الحسين الخبازي المقرئ، إمام كبير، محقق.\n(٢) عبد الله بن عدي الجرجاني، أبو أحمد، الإمام الحافظ الثقة.\n(٣) إبراهيم بن عبد الرحمن دحيم بن إبراهيم بن ميمون، حدث عن أبيه وإبراهيم بن عبد الله المصيصي وغيرهما، وروى عنه أبو زرعة، وأبو أحمد بن عدي، وسليمان الطبراني، وغيرهم، روى القراءة عن هشام بن عمار، ورواها عنه أحمد بن محمد بن سعيد مات سنة (٣٠٣ هـ) انظر: \"تاريخ دمشق\" لابن عساكر ٧/ ١٩، \"غاية النهاية\" لابن الجزري ١/ ١٦.\n(٤) عبد الرحمن بن إبراهيم بن عمرو العثماني، ثقة، حافظ، متقن.\n(٥) أبو العباس القرشي، ثقة، لكن كثير التدليس والتسويه.\n(٦) ابن ربيعة الجرشي، ثقة.\n(٧) الأزدي الشامي، ثقة فقيه.\n(٨) أبو عبد الرحمن الدمشقي، صدوق يغرب كثيرًا.\n(٩) صحابي مشهور.\n(١٠) ساقطة من (ج).\n[٣٧٢٠] الحكم على الإسناد:\nفيه القاسم، صدوق، يغرب كثيرًا، وإبراهيم بن دحيم، لم يذكر بجرح أو تعديل والحديث بطرقه صحيح. =","vol":"30","page":526},{"text":"[٣٧٢١] وأخبرنا أبو العباس سهل بن محمد بن سعيد المروزي الفقيه (١)، أخبرنا جدي أبو الحسين المحمودي (٢)، أخبرنا محمد بن علي (٣)، حدثنا أبو العباس أحمد بن عمرو العُصفري (٤)، حدثنا عمير بن عبد المجيد (٥)، حدثنا عبد الحميد بن جعفر (٦)، عن صالح\n_________\n= التخريج:\nرواه الإمام أحمد في \"مسنده\" ٥/ ١٣٧ (١٦٨٤٥).\nورواه النسائي في \"سننه\" كتاب الاستعاذة ٨/ ٢٥٣.\nورواه أبو يعلى في \"مسنده\" ٣/ ٢٧٨ (١٧٣٦) قال المحقق: إسناده صحيح. كلهم من طريق الوليد بن مسلم به.\nوجاء من طريق العلاء بن الحارث عن القاسم بن عبد الرحمن عن عقبة به.\nرواه أبو داود في كتاب الوتر، باب: المعوذتين (١٤٦٢)، والنسائي في الموضع المتقدم ٨/ ٢٥٣، وأحمد في \"المسند\" ٥/ ١٤٦ (١٦٨٩٩)، ورواه ابن خزيمة في \"صحيحه\" ١/ ٢٦٨، ورواه الطبراني في \"المعجم الكبير\" ١٧/ ٣٣٥ (٩٢٦)، ورواه الحاكم في \"المستدرك\" ١/ ٣٦٦، ورواه البيهقي في \"السنن الكبرى\" ٢/ ٣٩٤ (٣٨٥٣).\nوللحديث طرق تقدم بعضها، وسيأتي بعضها يصح بها هذا الحديث، وقد حسن إسناده الألباني في \"صحيح سنن النسائي\" (٥٠٢٥).\nوقال ابن كثير: فهذِه طرق عن عقبة كالمتواترة عنه تفيد القطع عند كثير من المحققين في الحديث. \"تفسيره\" ١٤/ ٥٢٠.\n(١) لم أجده.\n(٢) لم أجده.\n(٣) محمد بن علي، لم أجده.\n(٤) أبو العباس القِلّوري، العُصْفُري البصري، ثقة.\n(٥) في (ب)، (ج): (عمير بن عمير بن عبد الحميد) وهو خطأ، وهو أبو المغيرة الحنفي، ضعيف.\n(٦) ابن عبد الله بن الحكم بن رافع الأنصاري، صدوق رمي بالقدر وربما وهم.","vol":"30","page":527},{"text":"ابن أبي عريب (١)، عن كثير بن مرة (٢)، عن عبد العزيز بن مروان (٣)، قال: سمعت عقبة بن عامر الجهني (٤) يقول: سمعت النبي - ﷺ - يقول: \"إنك لن تقرأ سورة أحب إلى الله ﷿، ولا أقرب عنده من ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ فإن استطعت أن لا تدعها في صلاة فافعل\" (٥).\n[٣٧٢٢] وأخبرنا أبو عبد الله محمد بن أحمد بن محمد بن يعقوب المزكي (٦)، أخبرنا أبو الحسن أحمد بن محمد بن عبدوس الطرائفي (٧)،\n_________\n(١) في الأصل، (ب): (غريب) بالمعجمة، والمثبت من (ج)، وهو ابن حرمل بن كليب، مقبول.\n(٢) أبو شجرة الحضرمي الحمصي، ثقة.\n(٣) عبد العزيز بن مروان بن الحكم، أبو الأصبغ، كان صدوقًا.\n(٤) صحابي مشهور.\n(٥) [٣٧٢١] الحكم على الإسناد:\nضعيف؛ فيه عمير بن عبد المجيد ضعيف، وفي إسناده من لم أجده، والحديث بطرقه صحيح كما سيأتي.\nالتخريج:\nأخرجه الطبراني في \"المعجم الأوسط\" ٢/ ٨٠ (١٣١١)، وفي \"المعجم الكبير\" ١٧/ ٣٤٥ (٩٥١) من طريق عمير بن عبد المجيد به. وعمير ضعيف كما تقدم، إلَّا أن للحديث طرقًا كثيرة يصح بها الحديث، كما تقدم في الإسنادين السابقين، وقد استوفاها النسائي في \"سننه\" في كتاب الاستعاذة ٨/ ٢٥٠، وأحمد في \"مسند عقبة\" ٥/ ١٣٦، وابن كثير في \"تفسيره\" ١٤/ ٥٢٠ وقال: فهذِه طرق عن عقبة كالمتواترة عنه، تفيد القطع عند كثير من المحققين في الحديث. اهـ.\n(٦) محدث أديب، لم يذكر بجرح أو تعديل.\n(٧) قال الحاكم: كان من أهل الصدق ولم يزل مقبولا في الحديث.","vol":"30","page":528},{"text":"حدثنا معاذ بن نجده بن العريان (١)، حدثنا خلاد يعني ابن يحيى (٢)، حدثنا سفيان (٣)، عن إسماعيل (٤)، عن قيس بن أبي حازم (٥)، عن عقبة بن عامر (٦) قال: قال رسول الله - ﷺ -: \"أُنْزَل عليّ الليلة سورتان (٧) لم أسمع بمثلهن، ولم أر مثلهن: المعوذتين\" (٨).\n_________\n(١) معاذ بن نجده بن العريان الهروي، صالح الحديث قد تكلم فيه، روى عن قبيصة وخلاد بن يحيى وسعيد بن منصور وغيرهم، روى عنه الحافظ أبو إسحاق الفزاري وجماعة من أهل مراة \"الميزان\" للذهبي ٤/ ١٣٣، \"اللسان\" لابن حجر ٦/ ٥٥.\n(٢) ابن صفوان السلمي، صدوق رمي بالإرجاء.\n(٣) الثوري، ثقة، حافظ.\n(٤) إسماعيل بن أبي خالد الأحمسي البجلي، ثقة.\n(٥) قيس بن أبي حازم البجلي، ثقة، مخضرم يقال له رؤية وتغير.\n(٦) صحابي مشهور.\n(٧) في (ج): أنزل الله على الليلة سورتين.\n(٨) [٣٧٢٢] الحكم على الإسناد:\nفيه معاذ بن نجدة، صالح الحديث قد تكلم فيه، وشيخ المصنف لم يذكر بجرح أو تعديل، والحديث صحيح. كما سيأتي.\nالتخريج:\nرواه الإمام مسلم في \"صحيحه\" في كتاب صلاة المسافرين وقصرها، باب: فضل قراءة المعوذتين (٨١٤/ ٢٦٥) من حديث إسماعيل به، (٨١٤/ ٢٦٤) من حديث قيس بن أبي حازم به.","vol":"30","page":529},{"text":"القصة (١):\nقال ابن عباس وعائشة دخل حديث بعضهما في بعض: كان غلام من اليهود يخدم رسول الله - ﷺ - فدبّت (٢) إليه اليهود، فلم يزالوا به حتى أخذ مشاطة (٣) رأس رسول الله - ﷺ -، وعدة أسنان من مشطه، فأعطاها اليهود، فسحروه فيها، وكان الذي تولى ذلك رجل منهم يقال له: لبيد ابن أعصم (٤)، ثم دسَّها في بئر بني زريق يقال لها: ذَروان (٥)، فمرض رسول الله - ﷺ -، وانتثر شعر رأسه، ولبث ستة أشهر يرى أنه يأتي النساء ولا يأتيهن، وجعل يذوب، ولا يدري ما عراه، فبينما هو نائم إذ أتاه ملكان فقعد أحدهما عند رأسه، والآخر عند رجليه، فقال الذي عند رجليه للذي عند رأسه: ما بال الرجل، قال: طُبَّ، قال: وما طُبَّ، قال: سحر (٦)، قال: ومن سحره، قال: لبيد بن أعصم\n_________\n(١) في (ب)، (ج): ذكر القصة.\n(٢) في (ج): فدنت.\n(٣) المشاطة: الشعر الذي يسقط من الرأس واللحية عند التسريح بالمشط.\nانظر: \"تفسير غريب ما في الصحيحين\" للحميدي (ص ٥٤١)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٣٣٣.\n(٤) في (ج): (الأعصم) في الموضعين.\n(٥) بئر ذروان -بفتح أوله وإسكان ثانيه-: بئر معروفة بناحية المدينة، هكذا نقله ثقات المحدثين، وهي بئر في دور بني زريق من الأنصار. وقال القتيبي: هي بئر أروان بالهمزة، مكان الذال. وقال الأصمعي: وبعضهم يُخطِّئ من يقول ذروان.\nانظر: \"معجم ما استعجم\" للبكري ١/ ٢١١، ٢/ ٦١٢.\n(٦) انظر \"تفسير غريب ما في الصحيحين\" للحميدي (ص ٥٤١).","vol":"30","page":530},{"text":"اليهودي، قال: وبم طبَّه، قال: بمشط ومشاطة، قال: وأين هو، قال: في جُف طلعة (١) تحت راعوفة (٢) في بئر ذروان والجف قشر الطلع، والراعوفة حجر في (٣) أسفل البئر كان يقول عليه المايح (٤). فانتبه رسول الله - ﷺ - مذعورًا، وقال: \"يا عائشة أما شعرت أن الله تعالى أخبرني بدائي\"، ثم بعث رسول الله - ﷺ - عليًا والزبير وعمار ابن ياسر - ﵃ -، فنزحوا ماء تلك البئر كأنه نُقاعة الحناء (٥) ثم رفعوا\n_________\n(١) جُفُّ الطلعة وعاؤها، وهو الغشاء الذي عليها، ويروى: جُبُّ طلعة بالباء، أي ما في جوفها.\nانظر: \"تفسير غريب ما في الصحيحين\" للحميدي (ص ٥٤١)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٧٨.\n(٢) راعوفة البئر، وراعونة، تقال بالفاء والنون، وهي صخرة تترك في أسفل البئر إذا احتفرت، تكون ثابتة هناك فإذا أرادوا تنقية البئر يقوم عليه المستقي. ويقال: بل هو حجر ثابت في بعض البئر، يكون صلبًا لا يمكنهم إخراجه ولا كسره فيترك على حاله.\n\"تفسير غريب ما في الصحيحين\" للحميدي (ص ٥٤١)، \"النهاية في غريب الحديث والأثر\" لابن الأثير ٢/ ٢٣٥.\n(٣) ساقطة من (ب)، (ج).\n(٤) في (ج): الماتح.\nوالماتح: هو المستقي من البئر بالدلو في أعلى البئر، والمايح -بالياء- الذي يكون في أسفل البئر يملأ الدلو. تقول: متح الدلو يمتحها متحًا إذا جذبها مستقيًا لها، وماحها يميحها إذا ملأها.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٩١.\n(٥) قال الداودي: المراد الماء الذي يكون من غسالة الإناء الذي تعجن فيه الحناء.\nانظر: \"فتح الباري\" لابن حجر ١٠/ ٢٣٠.","vol":"30","page":531},{"text":"الصخرة، وأخرجوا الجف، فإذا فيه مشاطة رأسه وأسنان من مشطه، وإذا وتر معقود فيه إحدى عشرة (١) عقدة، مغروزة بالإبر، فأنزل الله تعالى هاتين السورتين، فجعل كلما يقرأ آية انحل (٢) عقدة، ووجد رسول الله - ﷺ - خفة، حتى (٣) انحلت العقدة الأخيرة، فقام رسول الله - ﷺ - كأنما أنشط من عقال (٤)، وجعل جبريل ﵇ يقول: بسم الله أرقيك، من كل شيء يؤذيك من (٥) حاسد وعين، والله يشفيك. قال: فقالوا: يا رسول الله أفلا نأخذ الخبيث فنقتله، فقال و: \"أما أنا فقد شفاني الله، وأكره أن أثير على الناس شرًا\" (٦).\n_________\n(١) في (ج): عشر.\n(٢) في (ب)، (ج): قرأ آية انحلت.\n(٣) في (ج): حين.\n(٤) أنشط من عقال أي حُلَّ.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٥/ ٥٧.\n(٥) في (ج): ومن.\n(٦) ذكره الواحدي في \"أسباب النزول\" (ص ٥٠٢ - ٥٠٣)، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٥٣ - ٢٥٤.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٢٧ - ٥٢٨: قال الأستاذ المفسر الثعلبي في \"تفسيره\"، فذكره كما ذكره المصنف، ثم قال: هكذا أورده بلا إسناد وفيه غرابة وفي بعضه نكارة شديدة، ولبعضه شواهد مما تقدم.\nقلت: وقصة سحر النبي - ﷺ - ثابت في الصحيحين من حديث عائشة - ﵄ - رواه البخاري في كتاب الطب، باب: السحر (٥٧٦٣)، ورواه مسلم في كتاب السلام، باب: السحر (٢١٨٩).\nوما ذكره المصنف هو عبارة من مجموعة من الأحاديث والروايات، تقدم كلام =","vol":"30","page":532},{"text":"قالت عائشة - ﵄ -: ما غضب رسول الله - ﷺ - غضبًا ينتقم من أحد لنفسه قط، إلَّا أن يكون شيئًا هو لله ﷿ فيغضب لله وينتقم (١).\n_________\n= ابن كثير في تقويمه.\nمنها حديث عائشة وتقدم تخريجه. وعند البيهقي في \"دلائل النبوة\" ٧/ ٩٢ من حديث عائشة ألفاظ زائدة على ما في الصحيحين.\nومنها حديث ابن عباس رواه ابن سعد في \"الطبقات الكبرى\" ٢/ ١٩٧ قال: أخبرنا عمر بن حفص، عن جويبر، عن الضحاك، عن ابن عباس. وجويبر هو ابن سعيد الأزدي ضعيف جدًّا كما في \"تقريب التهذيب\" لابن حجر ١/ ١٦٨. ورواه البيهقي في \"دلائل النبوة\" ٦/ ٢٤٨ من رواية الكلبي، عن أبي صالح، عن ابن عباس.\nورواه ابن مردويه من طريق عكرمة عن ابن عباس، كما في \"الدر المنثور\" للسيوطي ٦/ ٧١٧.\nومنها حديث زيد بن أرقم: رواه الإمام أحمد في \"مسنده\" ٥/ ٤٩٣ (١٨٧٨١)، والنسائي في كتاب تحريم الدم، باب: سحرة أهل الكتاب ٧/ ١١٢ - ١١٣، والطبراني في \"المعجم الكبير\" ٥/ ١٨٠ (٥٠١٦). وصححه الألباني في \"صحيح سنن النسائي\" (٣٨٠٢).\nوأما قوله: فجعل جبريل يقول: بسم الله أرقيك، فرواه مسلم في كتاب السلام، باب: الطب والمرض والرقى (٢١٨٦) من حديث أبي سعيد الخدري - ﵁ -.\nفائدة: في تعرض النبي - ﷺ - للسحر لا يحط من منصب النبوة، لأن ما أصاب النبي - ﷺ - إنما هو مرض من الأمراض اعتراه كما يعتري سائر البشر، ولا عيب في ذلك، فإن المرض يجوز على الأنبياء ﵈، فالسحر إنما تسلط على جسده وظواهر جوارحه لا على تمييزه ومعتقده.\nانظر \"تفسير المعوذتين\" لابن القيم (ص ١٠٧)، \"فتح الباري\" لابن حجر ١٠/ ٢٢٧.\n(١) قول عائشة - ﵁ - جاء ضمن حديث رواه البخاري في كتاب المناقب، باب: صفة =","vol":"30","page":533},{"text":"التفسير\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n<span data-type=\"title\" id=toc-6692>١ </span>- قوله ﷿: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (١)﴾\nقال ابن عباس: هو سجن في جهنم (١)، وروى هشيم (٢) عن العوام (٣) عن عبد الجبار الخولاني (٤) قال: قدم رجل من أصحاب النبي (٥) - ﷺ - الشام، فنظر إلى دور أهل الذمة، وما هم فيه من العيش والنضارة، وما وسَّع عليهم في دنياهم، فقال: لا أبالي أليس من ورائهم الفلق، قيل: وما الفلق، قال: بيت في جهنم، إذا فتح\n_________\n= النبي - ﷺ - (٣٥٦٠). ورواه مسلم في كتاب الفضائل، باب: مباعدته - ﷺ - للآثام واختياره من المباح أسهله وانتقامه لله عند انتهاك حرماته (٢٣٢٧) بلفظ: ما خير رسول الله - ﷺ - بين أمرين إلَّا أخذ أيسرهما، ما لم يكن إثمًا، فإن كان إثمًا كان أبعد الناس منه، وما انتقم رسول الله - ﷺ - لنفسه إلَّا تنتهك حرمة الله ﷿.\n(١) رواه الطبري في \"جامع البيان\" ٣٠/ ٣٤٩ وفي إسناده راو لم يسم. وذكره البغوي في \"معالم التنزيل\" ٨/ ٥٩٥، وابن الجوزي في \"زاد المسير\" ٩/ ٢٧٣، وابن عطية في \"المحرر الوجيز\" ٥/ ٥٣٩.\n(٢) هشيم بن بشير، ثقة، ثبت، كثير التدليس والإرسال الخفي.\n(٣) العوام بن حوشب، ثقة، ثبت، فاضل.\n(٤) عبد الجبار الخولاني ذكره ابن حبان في \"الثقات\" وقال: يروي عن كعب، روى عنه العوام بن حوشب. وترجمه كذلك البخاري وابن أبي حاتم، لكن لم يذكرا فيه جرحًا أو تعديلًا. انظر \"التاريخ الكبير\" للبخاري ٦/ ١٠٨، \"الجرح والتعديل\" لابن أبي حاتم ٦/ ٣٢، \"الثقات\" لابن حبان ٧/ ١٣٥.\n(٥) في (ب)، (ج): رسول الله.","vol":"30","page":534},{"text":"صاح جميع أهل النار من شدة حره (١). وقال أبو عبد الرحمن الحبلي: الفلق اسم من أسماء جهنم (٢). وقال جابر بن عبد الله والحسن وسعيد بن جبير وقتادة ومجاهد والقرظي وابن زيد: الفلق الصبح، وهي (٣) رواية العوفي (٤) عن ابن عباس (٥).\nودليل هذا التأويل قوله تعالى: ﴿فَالِقُ الْإِصْبَاحِ﴾ (٦).\nالضحاك والوالبي عن ابن عباس: يعني الخلق (٧).\n_________\n(١) الحكم على الإسناد:\nفيه عبد الجبار الخولاني لم يوثقه سوى ابن حبان.\nالتخريج:\nرواه الطبري في \"جامع البيان\" ٣٠/ ٣٤٩ وفيه: بيت في جهنم إذا فتح هرب أهل النار. ولفظ المصنف ذكره الطبري بإسناد آخر عن كعب في الموضع المتقدم.\n(٢) رواه الطبري في \"جامع البيان\" ٣٠/ ٣٥٠، \"النكت والعيون\" للماوردي ٦/ ٣٧٤، \"زاد المسير\" لابن الجوزي ٩/ ٢٧٣.\n(٣) في (ج): وهو.\n(٤) ساقطة من (ج).\n(٥) أخرج هذِه الأقوال الطبري في \"جامع البيان\" ٣٠/ ٣٥٠، وذكرها الماوردي في \"النكت والعيون\" ٦/ ٣٧٤، والبغوي في \"معالم التنزيل\" ٨/ ٥٩٥، وابن الجوزي في \"زاد المسير\" ٩/ ٢٧٢، وابن عطية في \"المحرر الوجيز\" ٥/ ٥٣٨، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٥٤، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٢٢، وأبو حيان في \"البحر المحيط\" ٨/ ٥٣٢، وهو قول كثير من المفسرين واللغويين، واختاره الفراء في \"معاني القرآن\" ٣/ ٣٠١، والنحاس في \"إعراب القرآن\" ٥/ ٣١٣.\n(٦) الأنعام: ٩٦.\n(٧) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٥١، والبغوي في \"معالم التنزيل\" ٨/ ٥٩٥، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٢٣.","vol":"30","page":535},{"text":"وقال السدي ووهب: هو جب في جهنم (١). الكلبي: هو واد في جهنم (٢). وقال عبد الله بن عمرو: شجرة من النار (٣). وقيل: الفلق الجبال تتفلق بالمياه، أي: تتشقق (٤)، وقيل: هو الرحم ينفلق (٥) عن الحيوان. وقيل: الحب والنوى ينفلق بالنخل والنبات (٦) دليل قوله تعالى: ﴿فَالِقُ الْحَبِّ وَالنَّوَى﴾ (٧) والأصل فيه الشق (٨).\nوقال محمد بن علي الترمذي في هذِه الآية: عطف الله ﷾ على قلوب خواص عباده فقذف النور فيها فانفلق الحجاب، وانكشف (٩) الغطاء (١٠).\n_________\n(١) انظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٧٣، \"البحر المحيط\" لأبي حيان ٨/ ٥٣٣.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٩٥، \"زاد المسير\" لابن الجوزي ٩/ ٢٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٥٤.\n(٣) انظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٧٣، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٥٤.\n(٤) انظر: \"النكت والعيون\" للماوردي ٦/ ٣٧٤.\n(٥) في (ب): يتفلق.\n(٦) في (ج): عن النبات والنخل.\n(٧) الأنعام: ٩٥.\n(٨) انظر هذِه الأقوال في \"معاني القرآن\" للزجاج ٥/ ٣٧٩ وقال: وإذا تأملت الخلق تبين لك أن خلقه أكثره عن انفلاق، فالفلق جميع المخلوقات، وفلق الصبح من ذلك. وذكرها الماوردي في \"النكت والعيون\" ٦/ ٣٧٤، ونسبه إلى الحسن، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٥٥ وقال: هذا القول يشهد له الاشتقاق. والشوكاني في \"فتح القدير\" ٥/ ٥١٩.\n(٩) في (ج): وكشف.\n(١٠) انظر: \"حقائق التفسير\" للسلمي (٣٧٨ / أ). =","vol":"30","page":536},{"text":"<span data-type=\"title\" id=toc-6693>٢ </span>- ﴿مِنْ شَرِّ مَا خَلَقَ (٢) وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ﴾.\n<span data-type=\"title\" id=toc-6694>[٣</span>٧٢٣] أخبرني الحسين بن محمد بن الحسين بن فنجويه (١)، حدثنا محمد بن عبد الله بن برزة (٢)، حدثنا عبيد (٣) بن عبد الواحد ابن شريك البزاز (٤)، حدثنا آدم بن أبي إياس (٥)، حدثنا ابن أبي ذئب (٦)، عن الحارث بن عبد الرحمن (٧)، عن أبي سلمة بن\n_________\n= والراجح من هذِه الأقوال والله أعلم أن المراد بذلك الخلق، وهو قول ابن عباس في رواية الوالبي، وقول الضحاك وهو اختيار الزجاج والطبري، لأنه أعم ما قيل، وأما من فسره بكل ما يفلق منه كالفجر والحب والنوى فهو غالب الخلق. وأما من قال: إنه واد في جهنم، أو شجرة في جهنم، أو أنه اسم من أسماء جهنم، فلقد قال شيخ الإسلام ابن تيمية: فهذا أمر لا تعرف صحته لا بدلالة الاسم عليه، ولا بنقل عن النبي - ﷺ -، ولا في تخصيص ربوبيته بذلك حكمة، بخلاف ما إذا قال: رب الخلق أو رب كل ما انفلق، وقال ابن القيم: فهذا مرجعه إلى التوقيف. اهـ. وأما قول الترمذي فهو من الإشارات الصوفية، وتقدم كلام ابن القيم فيها في سورة الضحى.\nانظر: \"معاني القرآن\" للزجاج ٥/ ٣٧٩، \"جامع البيان\" للطبري ٣/ ٣٥١، \"مجموع الفتاوى\" لابن تيمية ١٧/ ٥٠٤، \"تفسير المعوذتين\" لابن القيم (ص ٥١).\n(١) في (ب)، (ج): أبو عبد الله الحسين بن محمد بن عبد الدينوري، وهو ثقة صدوق كثير الرواية للمناكير.\n(٢) أبو جعفر، لم يحمد أمره.\n(٣) في (ج): عبد الله.\n(٤) في (ج): البزار، وهو أبو محمد البغدادي، قال الدارقطني، صدوق.\n(٥) أبو الحسن العسقلاني، ثقة، عابد.\n(٦) محمد بن عبد الرحمن، ثقة، فقيه، فاضل.\n(٧) القرشي، العامري، صدوق.","vol":"30","page":537},{"text":"عبد الرحمن (١)، عن عائشة قالت: أخذ رسول - ﷺ - بيدي فأشار إلى القمر، فقال: \"يا عائشة تعوذي بالله (٢) من شر هذا فإن هذا (٣) الغاسق إذا وقب\" (٤).\n[٣٧٢٤] وأخبرني ابن فنجويه (٥)، حدثنا ابن شنبة (٦)، حدثنا\n_________\n(١) أبو سلمة بن عبد الرحمن بن عوف، ثقة، مكثر.\n(٢) ساقطة من (ج).\n(٣) في (ج): فإن هذا هو.\n(٤) [٣٧٢٣] الحكم على الإسناد:\nضعيف، محمد بن عبد الله بن برزة، لم يحمد أمره، والحديث حسن كما سيأتي.\nالتخريج:\nأخرجه أحمد في \"المسند\" ٧/ ٩١ (٢٣٨٠٢)، والترمذي في \"سننه\" في كتاب تفسير القرآن، باب: ومن سورة المعؤذتين (٣٣٦٦) وقال: هذا حديث حسن صحيح. وأبو يعلى في \"مسنده\" ٧/ ٤١٧ (٤٤٤٠)، وأبو داود الطيالسي في \"مسنده\" (ص ٢٠٨) (١٤٨٦)، وإسحاق بن راهويه في \"مسنده\" ٢/ ٤٨٨ (١٠٧٢). وعبد بن حميد كما في \"المنتخب من مسنده\" (ص ٤٣٩) (١٥١٧)، والنسائي في \"الكبرى\" ٦/ ٨٤ (١٠١٣٨)، والطبري في \"جامع البيان\" ٣٠/ ٣٥٢، والحاكم في \"المستدرك\" ٢/ ٥٨٩ (٣٩٨٩) وقال: صحيح الإسناد ولم يخرجاه ووافقه الذهبي. كلهم من طريق ابن أبي ذئب عن الحارث بن عبد الرحمن، وحسَّن إسناده الحافظ ابن حجر في \"فتح الباري\" ٨/ ٧٤١، وجاء من طريق المنذر بن أبي المنذر كما عند أحمد في \"المسند\" ٧/ ٣٠٧ (٢٥٢٧٤)، والنسائي في \"السنن الكبرى\" ٦/ ٨٣ (١٠٣٧)، والمنذر مقبول كما في \"التقريب\" ٢/ ٢١٣. والحديث حسَّنه الترمذي وابن حجر وصححه الحاكم والذهبي كما تقدم. وقال الألباني: حسن صحيح كما في \"صحيح سنن الترمذي\" (٢٦٨١).\n(٥) ثقة، صدوق، كثير الرواية للمناكير.\n(٦) في (ب)، (ج): عبيد الله بن محمد بن شنبة، وهو أبو أحمد القاضي، لم يذكر بجرح أو تعديل.","vol":"30","page":538},{"text":"أبو بكر أحمد (١) بن الهيثم بن عبد الرحمن بن خرزاذ البصري بمكة، حدثنا نصر بن علي (٢)، حدثنا بكار بن عبد الله (٣)، حدثنا محمد ابن عبد العزيز بن عمر (٤) بن عبد الرحمن بن عوف، عن أبيه (٥)، عن أبي سلمة (٦)، عن أبي هريرة، عن النبي - ﷺ - في قوله ﷿: ﴿مِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ (٣)﴾ قال: \"النجم إذا طلع\" (٧).\nوقال ابن زيد (٨): يعني الثريا إذا سقطت، قال: وكانت الأسقام\n_________\n(١) ساقطة من (ب)، (ج)، ولم أجده.\n(٢) أبو عمرو الجهضمي، ثقة، ثبت طلب للقضاء فامتنع.\n(٣) بكَّار بن عبد الله بن يحيى، روى عن يحيى بن عطية وهارون بن موسى وغيرهما، وروى عنه نصر بن علي وروح بن عبد المؤمن وبشر بن هلال، وقال أبو حاتم: ليس بقوي، وقال مرة: شيخ انظر: \"التاريخ الكبير\" للبخاري ١/ ١٦٧، \"الجرح والتعديل\" لابن أبي حاتم ٨٧.\n(٤) في (ج): (عمرو) وهو خطأ، وهو منكر الحديث.\n(٥) مجهول الحال \"ميزان الاعتدال\" ٨/ ١٥٠.\n(٦) أبو سلمة بن عبد الرحمن بن عوف، ثقة، مكثر.\n(٧) [٣٧٢٤] الحكم على الإسناد:\nضعيف جدًا، فيه بكَّار بن عبد الله ليس بالقوي، ومحمد بن عبد العزيز متروك، وأبوه مجهول الحال.\nالتخريج:\nأخرجه ابن جرير في \"جامع البيان\" ٣٠/ ٣٥٢ قال: حدثنا نصر بن علي به.\nوذكره السيوطي في \"الدر المنثور\" ٦/ ٧١٨ وزاد نسبته إلى أبي الشيخ وابن مروديه. قال ابن كثير وهذا الحديث لا يصح رفعه إلى النبي - ﷺ -. \"تفسيره\" ١٤/ ٥٢٤.\n(٨) في (ب)، (ج): تقديم قول ابن عباس والحسن ومجاهد ومحمد بن كعب على قول ابن زيد وهو أنسب.","vol":"30","page":539},{"text":"والطواعين تكثر عند وقوعها وترتفع عند طلوعها (١).\nوقال ابن عباس والحسن ومجاهد ومحمد بن كعب: يعني الليل إذا أقبل ودخل (٢).\nوأصل الغسق الظلمة، والوقوب الدخول (٣)، مجازه: ومن شر مظلم إذا دخل، وقال يمان: سكن بظلامه (٤). وقيل: سمي الليل (٥) غاسقًا، لأنه أبرد من النهار، والغسق البرد (٦).\n_________\n(١) أخرجه الطبري في \"جامع البيان\" ٣٠/ ٣٥٢، وذكره الماوردي في \"النكت والعيون\" ٦/ ٣٧٥، وابن الجوزي في \"زاد المسير\" ٩/ ٢٧٤ - ٢٧٥، وابن عطية في \"المحرر الوجيز\" ٥/ ٥٣٨، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٢٤.\n(٢) أخرج هذِه الأقوال الطبري في \"جامع البيان\" ٣٠/ ٣٥١، وذكرها الماوردي في \"النكت والعيون\" ٦/ ٣٧٥، وابن الجوزي في \"زاد المسير\" ٩/ ٢٧٤، وابن عطية في \"المحرر الوجيز\" ٥/ ٥٣٨، وابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٢٤، ويشهد له قوله تعالى: ﴿أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ (٧٨)﴾ [الإسراء: ٧٨].\n(٣) انظر: \"تفسير غريب القرآن\" لابن قتيبة (ص ٥٤٣)، \"معاني القرآن\" للفراء ٣/ ٣٠١، \"تفسير المشكل من غريب القرآن\" لمكي (ص ٣٠٩)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٦٠٦، ٨٧٩)، \"عمدة الحفَّاظ\" للسمين الحلبي ٣/ ١٦٢، ٤/ ٣٢٩.\n(٤) انظر: \"النكت والعيون\" للماوردي ٦/ ٣٧٥، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٥٦.\n(٥) في (ج): (وقيل الليل سمي الليل) وهو تصحيف.\n(٦) قاله الزَّجاج في \"معاني القرآن\" ٥/ ٣٧٩. وانظر: \"زاد المسير\" لابن الجوزي ٩/ ٢٧٤، \"البحر المحيط\" لأبي حيان ٨/ ٥٣٣.\nقلت: والراجح أن المراد به جميع ما ذكر، والأقوال متفقة، وليس بينها تعارض، وأن المراد بذلك الليل إذا دخل، ومن عبر عنه بالنجم أو القمر فإنما =","vol":"30","page":540},{"text":"<span data-type=\"title\" id=toc-6695>٤ </span>- ﴿وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (٤)﴾\nيعني: الساحرات المهيجات اللاتي ينفثن في (١) في عقد الخيط حين يرقين عليها (٢)، والنفث: شبه النفخ (٣). قال عنترة (٤):\nفإن يَبْرأ فَلَمْ أَنفِثْ عليهِ ... وإن يُفقدْ فَحُقّ له الفُقُودُ (٥)\n_________\n= عبَّر عنه بما يدل على الليل، والنبي - ﷺ - فسره بالقمر ولا تعارض في ذلك. قال النحاس: القمر بالليل يكون، والكوكب لا يكاد يطلع إلَّا ليلًا. وقال ابن تيمية: القمر آية الليل، وكذلك النجوم إنما تطلع فَتُرى بالليل، فأمره - ﷺ - بالاستعاذة من ذلك أمر بالاستعاذة من آية الليل، ودليله وعلامته، والدليل مستلزم للمدلول، فإذا كان شر القمر موجودًا، فشر الليل موجود، وللقمر من التأثير ما ليس لغيره، فتكون الاستعاذة من الشر الحاصل عنه أقوى.\nوقال ابن كثير في \"تفسير القرآن العظيم\" ١٤/ ٥٢٥: القمر آية الليل، ولا يوجد له سلطان إلَّا فيه، وكذلك النجوم لا تضيء إلَّا بالليل فهو يرجع إلا ما قلناه.\nوانظر: \"إعراب القرآن\" للنحاس ٥/ ٣١٤، \"جامع البيان\" للطبري ٣٠/ ٣٥٣، \"مجموع الفتاوى\" لابن تيمية ١٧/ ٥٠٦.\n(١) في (ج): حتى، وهو خطأ.\n(٢) انظر: \"جامع البيان\" للطبري ٣٠/ ٣٥٣، \"النكت والعيون\" للماوردي ٦/ ٢٧٥، \"معالم التنزيل\" للبغوي ٨/ ٥٩٦.\n(٣) انظر: \"معاني القرآن\" للزجاج ٥/ ٣٧٩، \"تفسير المشكل من غريب القرآن\" لمكي (ص ٣٥٩)، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨١٦).\n(٤) في (ج): الشاعر.\n(٥) \"ديوانه\" (ص ٤٢)، والبيت من شواهد أبي عبيدة في \"مجاز القرآن\" ٢/ ٣١٧ ونسبه إلى عنترة.","vol":"30","page":541},{"text":"وقرأ عبد الله بن عمرو وعبد الرحمن بن سابط: (ومن شر النافثات في العقد (١» (٢).\n\n<span data-type=\"title\" id=toc-6696>٥ </span>- ﴿وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ (٥)﴾\nقال الحسين بن الفضل: جمع الله الشرور في هذِه السورة، وختمها بالحسد ليعلم أنه أخس الطبائع (٣).\n_________\n(١) انظر: \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٤٩، وقال: فنافثة ونافثات مثل ساحرة وساحرات، وهو يدل على المرة الواحدة، فإذا شددته دلَّ على التكرير والتكثير، مثل ساحر وسحَّار. \"مختصر في شواذ القرآن\" لابن خالويه (ص ١٨٢)، \"شواذ القراءات\" للكرماني (ص ٢٧٣)، \"المحرر الوجيز\" لابن عطية ٥/ ٥٣٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٥٩، \"البحر المحيط\" لأبي حيان ٨/ ٥٣٣، \"النشر في القراءات العشر\" لابن الجزري ٢/ ٤٠٤.\n(٢) في (ب)، (ج) زيادة: وهي رواية زيد وداود والمنهال وكعب وخالد وعاصم الجحدري.\nكلهم عن يعقوب فيما قرأت هذا قول المروزي فاعلم ذلك.\n(٣) انظر: \"المحرر الوجيز\" لابن عطية ٥/ ٥٤٦، \"زاد المسير\" لابن الجوزي ٩/ ٢٧٦.","vol":"30","page":542},{"text":"<span data-type=\"title\" id=toc-6697>١١٤ - سُورَة الناس</span>","vol":"30","page":543},{"text":"سورة الناس\nمدنية <span data-type=\"title\" id=toc-6698>(١)</span>، وهي تسعة وسبعون حرفًا، وعشرون كلمة، وست آيات <span data-type=\"title\" id=toc-6699>(٢)</span>.\n﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ﴾\n\n١ - قوله ﷿: ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١) مَلِكِ النَّاسِ (٢) إِلَهِ النَّاسِ <span data-type=\"title\" id=toc-6700>(٣) </span>مِنْ شَرِّ الْوَسْوَاسِ﴾ (٣)\nالشيطان يكون مصدرًا واسمًا <span data-type=\"title\" id=toc-6701>(٤)</span>.\n﴿الْخَنَّاسِ﴾ الرجاع (٥)، وهو الشيطان جاثم على قلب الإنسان\n_________\n(١) هو الصحيح وحكي فيها الخلاف المتقدم في سورة الفلق.\n(٢) انظر: \"البيان في عد آي القرآن\" للداني (ص ٢٩٨)، \"لباب التأويل\" للخازن ٤/ ٥٠٣.\n(٣) في (ج): وفي حاشية (ب) زيادة: إنما ذكر الله تعالى رب الناس وملكهم وإلههم، لأن في الناس معظمين وملوكًا، ومن يعبد غيره ومن يستعاذ به، فأعلمهم أنه ربهم وملكهم وإلههم الذي يجب أن يُستعاذ به دون من سواه من الملوك العظماء. اهـ. وهذا الكلام انظره في \"النكت والعيون\" للماوردي ٦/ ٣٧٨.\n(٤) أي بفتح الواو يكون اسمًا للشيطان، وبكسر الواو مصدر وَسوس يوسوس وسوسة ووسواسًا.\nانظر: \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٥١، \"البحر المحيط\" لأبي حيان ٨/ ٥٣٥.\n(٥) انظر: \"تحفة الأريب بما في القرآن من الغريب\" لأبي حيان (ص ١١٨)، \"معالم التنزيل\" للبغوي ٨/ ٥٩٩.","vol":"30","page":545},{"text":"فإذا غفل وسوس، وإذا ذُكر الله انخنس (١). وقال قتادة: إن الخناس له خرطوم كخرطوم الكلب في صدر الإنسان، فإذا ذكر العبد ربه خنس (٢) (٣).\nروى الفرج (٤) بن فضالة عن عروة بن (٥) رويم: أن عيسى ﵇ دعا ربه ﷿ أن يريه موضع الشيطان من ابن آدم، فجُلِّي له، فإذا رأسه مثل\n_________\n(١) هذا قول ابن عباس - ﵄ -، رواه الطبري في \"جامع البيان\" ٣٠/ ٣٥٥ وفي إسناده شيخ المصنف محمد بن حميد الرازي ضعيف، ورواه من طريق أبي كريب بنحوه وفي إسناده حكيم بن جبير الأسدي ضعيف كما في \"تقريب التهذيب\" لابن حجر ١/ ٢٣٤، وأخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤١٠، والحاكم في \"المستدرك\" ٢/ ٥٩٠ وقال: صحيح على شرط الشيخين ولم يخرجاه ووافقه الذهبي.\nقلت: ليس كما قال بل فيه حكيم بن جبير كما تقدم. وقد ضعف هذا الأثر ابن حجر في \"فتح الباري\" ٨/ ٧٤١.\nوانظر: \"إعراب القرآن\" للنحَّاس ٥/ ٣١٥.\n(٢) في (ج): بعد هذا زيادة: وقيل الخناس الكثير الاستخفاء من الخنوس وهو الذهاب في خنس. وفي حاشية (ب): وسوسة الشيطان هو الدعاء إلى طاعته بما يصل لك، أو وقع في النفس من أمر متوهم، وأصله الصوت الخفي، وقيل: الوسواس أي: وما وسوس لك. اهـ.\nوهذا الكلام انظره: في \"النكت والعيون\" للماوردي ٦/ ٣٧٩.\n(٣) أخرجه عبد الرزاق في \"تفسير القرآن\" ٢/ ٤١٠ من طريق معمر عن قتادة به. وذكره البغوي في \"معالم التنزيل\" ٨/ ٥٩٩، والقرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٦٢.\n(٤) ساقطة من (ج).\n(٥) في (ج): عن، وهو خطأ.","vol":"30","page":546},{"text":"رأس الحية، واضع رأسه على ثمرة القلب (١)، فإذا ذكر العبد ربه خنس، وإذا لم يذكره وضع رأسه على ثمرة قلبه فمنَّاه وحدثه (٢).\n[٣٧٢٥] وأنبأني عبد الله بن حامد (٣)، أخبرنا أحمد بن محمد بن عيسى (٤)، حدثنا أبو عبد الله أمية بن محمد بن إبراهيم الباهلي (٥) بالبصرة، حدثنا محمد بن عبد الملك بن أبي الشوارب (٦)، حدثنا عدي بن أبي عمارة (٧) الجرمي (٨)،\n_________\n(١) في (ج): قلبه.\n(٢) أخرجه ابن أبي الدنيا في \"مكائد الشيطان\" (ص ٢٢). وانظر: \"تفسير مجاهد\" ٢/ ٧٩٨، وذكره السيوطي في \"الدر المنثور\" ٦/ ٧٢٢، وزاد نسبته إلى سعيد بن منصور وابن المنذر، ونسبه إلى سعيد بن منصور الحافظ ابن حجر في \"فتح الباري\" ٨/ ٧٤٢. وفي إسناده الفرج بن فضالة ضعيف كما تقدم.\n(٣) في (ب): الوزان الأصفهاني، وفي (ج): الأصبهاني الوزان، وهو أبو محمد الماهاني، لم يذكر بجرح أو تعديل.\n(٤) أحمد بن محمد بن عيسى بن الجراح المصري، نزيل نيسابور، أبو العباس، حدَّث عن أبي القاسم البغوي، وابن أبي حاتم، وخلق كثير، وحدث عنه الحاكم، وأبو نعيم الأصبهاني، وأبو عبد الرحمن السلمي وجماعة. قال الحاكم: هو حافظ يتحرى في مذاكرته الصدق، وقال الذهبي: ذهبت كتبه فحدث من حفظه، اتهم بالكذب، روى حديثين باطلين، مات سنة (٣٧٦ هـ). انظر: \"سير أعلام النبلاء\" ١٦/ ٣٦٨، \"لسان الميزان\" ١/ ٣٩٣.\n(٥) لم أجده.\n(٦) صدوق.\n(٧) في (ج): عمار وهو خطأ.\n(٨) عدي بن أبي عمارة الذراع الجرمي، قال أحمد: شيخ، وقال أبو حاتم: ليس به =","vol":"30","page":547},{"text":"حدثني زياد النميري (١)، عن أنس بن مالك قال: قال رسول الله - ﷺ -: \"إن الشيطان واضع خطمه (٢) على قلب ابن آدم، فإذا ذكر الله خنس، وإذا نسى الله التقم (٣) قلبه\" (٤).\n_________\n= بأس، وقال العقيلي: في حديثه اضطراب، وقال الهيثمي: ضعيف، وذكره ابن حبان في \"الثقات\". انظر: \"الجرح والتعديل\" ٧/ ٤، \"الثقات\" لابن حبان ٧/ ٢٩٢، \"مجمع الزوائد\" ٧/ ١٤٩، \"لسان الميزان\" ٤/ ١٨٨.\n(١) في (ج): زياد بن النميري، وهو زياد بن عبد الله النميري البصري، ضعيف، روى له الترمذي حديثًا واحدًا. انظر: \"الجرح والتعديل\" ٣/ ٥٣٦، \"الثقات\" لابن حبان ٤/ ٢٥٥، \"تهذيب الكمال\" ٩/ ٤٩٢، \"التقريب\" (٢٠٨٧).\n(٢) قال ابن الأثير في \"النهاية في غريب الحديث والأثر\" ٢/ ٥٠: أصل الخطم في السباع وهو مقاديم أنوفها وأفواهها.\n(٣) التقم: أي وضع في فمه قلبه، وفي المثل: سبه فكأنما ألقم فاه حجرًا.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ٤/ ٢٦٦، \"لسان العرب\" لابن منظور ١٢/ ٥٤٦.\n(٤) [٣٧٢٥] الحكم على الإسناد:\nفيه أحمد بن محمد بن عيسى متهم بالكذب، وفيه الضعيف ومن لم أجده، ومن لم يذكر بجرح أو تعديل.\nالتخريج:\nرواه أبو يعلى في \"مسنده\" ٧/ ٢٧٨ (٤٣٠١) من طريق عدي بن أبي عمارة به. ورواه ابن أبي الدنيا في كتابه \"مكائد الشيطان\" (ص ٢٢). ورواه ابن عدي في \"الكامل في ضعفاء الرجال\" ٤/ ١٢٩ في ترجمة زياد النميري من طريق ابن أبي الشوارب به. ورواه ابن شاهين في كتابه \"الترغيب في فضائل الأعمال\" ١/ ١٨٩ قال: حدثنا أُمية بن محمد بن إبراهيم الباهلي به. ورواه البيهقي في \"شعب الإيمان\" ١/ ٤٠٢ (٥٤٠)، ورواه الواحدي في \"تفسير الوسيط\" ٤/ ٥٧٥.\nوفي أسانيدهم زياد النميري، وتقدم ما فيه. وقال الهيثمي: فيه عدي بن أبي عمارة =","vol":"30","page":548},{"text":"[٣٧٢٦] وأخبرنا ابن حامد (١)، أخبرنا أحمد بن عبد الله (٢)، حدثنا محمد بن عبد الله (٣)، حدثنا عثمان (٤)، حدثنا يزيد بن هارون (٥)، حدثنا العوام بن حوشب (٦)، عن إبراهيم التيمي (٧) قال: أول ما يبدأ الوسواس من قبل الوضوء (٨).\nوقال مقاتل: إن الشيطان في صورة خنزير يجري في جسد العبد مجرى الدم في العروق سلطه الله ﷿ على ذلك (٩)، فذلك قوله ﷿:\n_________\n= وهو ضعيف \"مجمع الزوائد\" ٧/ ١٤٩. وقال ابن كثير في \"تفسيره\" ١٤/ ٥٣٠: غريب. وذكره ابن حجر في \"المطالب العالية\" ٤/ ٢٩، وضعَّف إسناده في \"فتح الباري\" ٨/ ٧٤٢.\n(١) في (ج): (عبد الله بن حامد)، وهو الأصبهاني، لم يذكر بجرح أو تعديل.\n(٢) أبو محمد المزني، الشيخ الجليل القدوة الحافظ.\n(٣) أبو جعفر الحضرمي، الملقب بمطيّن، ثقة، حافظ.\n(٤) عثمان بن محمد بن إبراهيم بن عثمان العبسي، ثقة حافظ شهير، وله أوهام.\n(٥) أبو خالد السلمي الواسطي، ثقة، متقن عابد.\n(٦) أبو عيسى الشيباني، ثقة، ثبت.\n(٧) إبراهيم بن يزيد بن شريك التيمي، ثقة إلا أنه يرسل ويدلس.\n(٨) [٣٧٢٦] الحكم على الإسناد:\nشيخ المصنف لم أر فيه جرحًا ولا تعديلًا، وبقية رجاله ثقات، والأثر صحيح، كما سيأتي في التخريج.\nالتخريج:\nأخرجه: ابن أبي شيبة في \"المصنف\" ١/ ٦٧ (٧٢٥) قال: حدثنا يزيد بن هارون به، وهذا إسناد صحيح.\n(٩) ذكره القرطبي في \"الجامع لأحكام القرآن\" ٢٠/ ٢٦٣، والشوكاني في \"فتح =","vol":"30","page":549},{"text":"<span data-type=\"title\" id=toc-6702>٥ </span>- ﴿الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ (٥)﴾ (١).\n\n<span data-type=\"title\" id=toc-6703>٦ </span>- ﴿مِنَ الْجِنَّةِ وَالنَّاسِ﴾\nيعني: في صدور الجنة يدخل في الجني كما يدخل في الإنسي قاله الكلبي (٢). فإن قال قائل: فالجن ناس فالجواب عنه: أن الله تعالى قد سماهم في هذا الموضع ناسًا كما سماهم رجالًا، فقال عزَّ من قائل: ﴿وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ﴾ (٣).\nوقد ذكر عن بعض العرب أنه قال وهو يحدث: جاء قوم الجن فوقفوا، فقيل (٤): من أنتم؟ فقالوا: ناس من الجن. فجعل منهم ناسًا. وهذا معنى قول الفراء (٥).\n_________\n= القدير\" ٥/ ٥٢٣، ويؤيده حديث أنس \"إن الشيطان يجري من ابن آدم مجرى الدم\" رواه مسلم في كتاب السلام، باب: بيان أنه يستحب لمن رئي خاليًا ابامرأة أن يقول .. (٢١٧٤) قال القرطبي: وهذا يصحح ما قاله مقاتل.\n(١) في (ب)، (ج) زيادة: قال ابن عباس: أي يوسوس على قلب ابن آدم، فإذا ذكر الله سبحانه خنس من قلبه، وإذا غفل التقم فحدثه ومنَّاه. وقد تقدم نحوه في أول السورة غير منسوب. وهناك تخريجه والحكم عليه أما ما زادته النسختان هنا فذكره القرطبي في \"الجامع لأحكام القرآن\" ٢/ ٢٦٢ عن ابن عباس.\n(٢) انظر: \"معالم التنزيل\" للبغوي ٨/ ٥٩٩.\n(٣) الجن: ٦.\n(٤) زاد في (ج): لهم.\n(٥) انظر: \"معاني القرآن\" للفراء ٣/ ٣٠٢، \"جامع البيان\" للطبري ٣٠/ ٣٥٦، \"إعراب ثلاثين سورة من القرآن\" لابن خالويه (ص ٢٤٠)، \"معالم التنزيل\" للبغوي ٨/ ٦٠٠.","vol":"30","page":550},{"text":"وأصل الوسواس: الحركة، ومنه وسواس الحلي (١).\n[٣٧٢٧] وحكى لنا (٢) الأستاذ أبو القاسم (٣) عن أبي الهيثم السجزيّ (٤) أنه حُكي عن بعضهم (أنه كان يثبت الوسواس (٦٧٦٨) من الإنسان للإنسان كالوسوسة من الشيطان، فيجعل الوسواس فعل الجِنة والناس (٥).\nويحتج بخبر أبي ذر - ﵁ - أنه قال لرجل: هل تعوذت بالله من شياطين الإنس (٦)، لقوله: ﴿وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنْسِ\n_________\n(١) انظر: \"إعراب القراءات السبع\" لابن خالويه ٢/ ٥٥١، \"إعراب القرآن\" للنحَّاس ٥/ ٣١٥، \"مفردات ألفاظ القرآن\" للراغب الأصفهاني (ص ٨٦٩)، \"لسان العرب\" لابن منظور ٦/ ٢٥٤.\n(٢) من (ج).\n(٣) في (ب)، (ج): (الحسن بن محمد بن الحسن بن جعفر الحبيبي) قيل: كذبه الحاكم.\n(٤) لم أجده.\n(٥) في (ج): أن الوسواس من الناس من الإنسان للإنسان.\n[٣٧٢٧] الحكم على الإسناد:\nشيخ المصنف كذبه الحاكم، وشيخ شيخه لم أجده.\nالتخريج:\n\"معالم التنزيل\" ٨/ ٦٦٠، \"الكشاف\" ٤/ ٨١٠، \"تفسير القرطبي\" ٢٠/ ٢٦٤، \"البحر المحيط\" ٨/ ٥٣٥، \"فتح القدير\" ٥/ ٥٢٣، وقال: أما شيطان الإنس فوسوسته في صدور الناس أنه يرى نفسه كالناصح المشفق، فيوقع في الصدر من كلامه الذي أخرجه مخرج النصيحة ما يوقع الشيطان فيه بوسوسته. وانظر \"تفسير الخازن\" ٤/ ٥٠٢.\n(٦) قد روى هذا مرفوعًا من قول النبي - ﷺ - لأبي ذر: \"يا أبا ذر، تعوذ بالله من شر =","vol":"30","page":551},{"text":"وَالْجِنِّ﴾ (١).\nوقال عبد الله بن عمرو (٢): إن الرقى والتمائم (٣)، والتِّولة (٤)\n_________\n= شياطين الجن والإنس\" قلت: أو للإنس شياطين. قال: \"نعم\". رواه النسائي في كتاب الاستعاذة، باب: الاستعاذة من شر شياطين الإنس ٨/ ٢٧٥. ورواه أحمد في \"مسنده\" ٦/ ٢٢٦ (٢١٠٣٦). ورواه أبو داود الطيالسي في \"مسنده\" (ص ٦٥) (٤٧٨). كلهم من طريق عبيد بن الخشخاش عن أبي ذر، وعبيد لين كما في \"تقريب التهذيب\" لابن حجر (٤٣٧١). وقال البخاري في \"التاريخ الكبير\" ٥/ ٤٤٧: لم يذكر سماعًا من أبي ذر. وقد ضعَّف الحديث الألباني في \"ضعيف سنن النسائي\" (٤٢٤). وقد تابعه ابن عائذ كما رواه الطبري في \"جامع البيان\" ٨/ ٤، وفي إسناده معاوية بن صالح الحضرمي، صدوق له أوهام، وفيه عبد الله بن صالح كاتب الليث، صدوق كثير الغلط.\nوهناك متابعات كذلك لا تخلو من مقال رواها الطبري في الموضع المتقدم، وللحديث شاهد من حديث أبي أمامة. رواه الإمام أحمد في \"مسنده\" ٦/ ٣٥٥ (٢١٧٨٥)، ورواه الطبراني في \"المعجم الكبير\" ٨/ ٢١٧ (٧٨٧١). قال الهيثمي في \"مجمع الزوائد\" ١/ ١٥٩: مداره على علي بن يزيد، وهو ضعيف، وعلي بن يزيد هو الألهاني، ضعيف، وقال ابن كثير في \"تفسير القرآن العظيم ٦/ ١٤١ بعد ذكره لطرق هذا الحديث فهذِه الطرق لهذا الحديث، ومجموعها يفيد قوته وصحته.\nوما ذكره المصنف انظره في \"الكشاف\" للزمخشري ٤/ ٨١٩، \"الجامع لأحكام القرآن\" للقرطبي ٢٠/ ٢٦٣، \"البحر المحيط\" لأبي حيان ٨/ ٥٣٥.\n(١) الأنعام: ١١٢.\n(٢) هو عبد الله بن عمرو بن العاص - ﵁ -.\n(٣) التمائم: جمع تميمة، وهي خرزات كانت العرب تعلقها على أولادهم، يتقون بها العين في زعمهم، فأبطلها الإسلام.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ١٩٧.\n(٤) التِّولة: -بكسر التاء وفتح الواو- ما يحبب المرأة إلى زوجها من السحر وغيره، =","vol":"30","page":552},{"text":"شرك (١)، إنما يكفيك أن تقول: اذهب البأس رب الناس، واشف أنت الشافي، لا شفاء إلَّا شفاؤك، شفاءً لا يغادر سقما (٢) (٣).\n_________\n= جعله من الشرك لاعتقادهم أن ذلك يؤثر ويفعل خلاف ما قدَّره الله تعالى.\nانظر: \"النهاية في غريب الحديث والأثر\" لابن الأثير ١/ ٢٠٠.\n(١) المراد بالرقى المنهي عنها هنا، ما كان من جنس رقى الجاهلية، إذ أنه وردت أحاديث أخرى تدل على جوازها. وذكر أهل العلم ثلاثة شروط لجوازها، أما التمائم فهي من الشرك، لكن إذا كانت القرآن فرخص فيها بعض السلف، ومنعها آخرون وهو الأقرب والأحوط لدين المرء، أما التولة فهي ممنوعة مطلقًا إجماعًا. انظر: \"فتح الباري\" لابن حجر ١٠/ ١٩٦، \"حاشية كتاب التوحيد\" لعبد الرحمن بن قاسم (ص ٨٢)، \"القول المفيد على كتاب التوحيد\" لابن عثيمين ١/ ١٧٥.\n(٢) ورد هذا بنصه مرفوعًا إلى النبي - ﷺ - من حديث عبد الله بن مسعود - ﵁ -. رواه أحمد في \"مسنده\" ١/ ٦٣١ (٣٦٠٨). وأبو داود في كتاب الطب، باب: في تعليم التمائم (٣٨٨٣)، وابن ماجه في كتاب: الطب، باب تعليق التمائم (٣٥٣٠)، وأبو يعلى في \"مسنده\" ٩/ ١٣٣ (٥٢٠٨). والطبراني في \"المعجم الكبير\" ١٠/ ٢١٣ (١٠٥٠٣)، والحاكم في \"المستدرك\" ١/ ٤٦٣، وقال: حديث صحيح الإسناد على شرط الشيخين ولم يخرجاه ووافقه الذهبي. والبيهقي في \"السنن الكبرى\" ٩/ ٣٥٠ (١٩٣٨٧). والحديث صححه الألباني في \"صحيح سنن أبي داود\" (٣٢٨٨) وأما من قول عبد الله بن عمرو فلم أجده.\n(٣) في (ج) زيادة: وقال في قوله ﷿ ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ (١)﴾ [الناس: ١] وما أشبهه من كل ما يثبت فيه لفظ قل، فجميعه كلام الله تعالى فيجب أن يُتلى على ما أنزله، وكذلك ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (١)﴾ [العلق: ١] وما جرى مجراه، وإن كان لزوم العمل أن يفعل ما أمر به والاختيار أن يكون الناس عطفًا على الوسواس. المعنى: من شر الوسواس الذي هو من الجن ومن شر الناس، ووسوسة الشيطان هو الدعاء إلى طاعته لا يصل إلى القلب من قول متخيل، أو =","vol":"30","page":553},{"text":"هذا آخر كتاب \"الكشف والبيان عن تفسير القرآن\"، والحمد لله وحده، وصلواته على نبيه محمد وآله وسلامه، وفُرغَ من تحريره في شهر جمادى الآخرة من سنة ستمائة، كتبه الفقير إلى الله تعالى محمد بن يحيى بن محمد بن عبيد الله البغدادي (١) حامدًا ومصليًا (٢).\n_________\n= وقع في النفس من أمر متوهم، وأصله الصوت الخفي، وقيل: الوسواس المقدر، أو ما وسوس إليك أو حدثك.\n(١) لم أجد له ترجمة.\n(٢) كتب في هامش النسخة: عرضًا بأصلها وفي لوحة (٨٩) كتب بهامش الأيمن: بلغت عرضًا بأصلها.","vol":"30","page":554}]}